Shurangama Qingx (jap-9)

“Ananda! Qaidongx jaix jitt xee senrlamjuw, kingqiur diyc soxu juewhingg-dxir kangx .kir, sxig-dxir dngw kir qaur vunxguann, snix-bet ixx bet, mrqycc bibiau ee jigbet iauxx bue uanbuanw. Ix tangx hro qaqi srinx-qinx hap qapp kuix, iarr ham’ sibhongx jap-zi lui jiongwsingx ee qakdix siy' tongx. Qakdix tongtaur, dyrr tangx zip unatongx ee qinguann. Narr qra soxx huequix :ee qra liah juer jinsit suwsiongg ee xinx, qycc qra qaixsueh juer busiong ee qingxqair, jitt xee langg dyrr e dui lyc jipdiok hitt xee xinx. Sankhyan Kapila huequix ee dyrliw e venr juer ix ee pnuarli, duiww vut potee e snix cud behik, srid kir diqenr.

Jex si ixx soxx did soxx lip ee derr id jiongw simx, singjiu soxx huedngw ee quexjiw, ham' uanbuanw tongdat li zuxx hng, uivue Liappuann Sniaa, snix cud guardy ee jingxjiw.

Ananada! Qycc senrlamjuw kingqiur diyc soxu juewhingg-dxir kangx .kir, snix-bet ixx bet, mrqycc bibiau ee jigbet iauxx bue uanbuanw. Narr qra soxx huequix :ee junw juer jurtew, sniu qongxx hukongx jap-zi lui soxu jiongwsingx longxx an' ix sinjniu lrauu cud, qycc qra qaixsueh juer busiong ee qingxqair, jitt xee langg dyrr e dui lyc ix tangx snix langg', langg' berdangr snix ix jitt jiongw dua jurdai. Maheshvara henxhen buliong ee hingjong venr juer ix ee pnuarli. Ix duiww vut potee e snix cud behik, srid kir diqenr.

Jex si ixx soxx erdangr soxx lip ee derr zi jiongw simx, singjiu jaidiau ee quexjiw, ham' uanbuanw tongdat li zuxx hng, uivue Liappuann Sniaa, snix cud dua gorban qapp jurzin uanbiw ee jingxjiw.

(Shurangama Sutra, Volume 10-9)

"Ananda, you should know that the good person has thoroughly seen the formations skandha as empty, and he must return consciousness to the source. He has already ended production and destruction, but he has not yet perfected the subtle wonder of ultimate serenity. He can cause the individual sense faculties of his body to unite and open. He also has a pervasive awareness of all the categories of beings in the ten directions. Since his awareness is pervasive, he can enter the perfect source. But if he regards what he is returning to as the cause of true permanence and interprets this as a supreme state, he will fall into the error of holding to that cause. Kapila the Sankhyan, with his theory of returning to the Truth of the Unmanifest, will become his companion. Confused about the Bodhi of the Buddhas, he will lose his knowledge and understanding.

"This is the first state, in which he creates a place to which to return, based on the idea that there is something to attain. He strays far from perfect penetration and turns his back on the City of Nirvana, thus sowing the seeds of externalism.

"Further, Ananda, the good person has thoroughly seen the formations skandha as empty. He has already ended production and destruction, but he has not yet perfected the subtle wonder of ultimate serenity. He may regard that to which he is returning as his own body and see all living beings in the twelve categories throughout space as flowing forth from his body. If he interprets this as a supreme state, he will fall into the error of maintaining that he has an ability which he does not really have. Maheshvara, who manifests his boundless body, will become his companion. Confused about the Bodhi of the Buddhas, he will lose his knowledge and understanding.

"This is the second state, in which he creates a specific ability based on the idea that he has such an ability. He strays far from perfect penetration and turns his back on the City of Nirvana, thus sowing the seeds for being born in the Heaven of Great Pride where the self is considered all-pervading and perfect.

(楞嚴經卷第十之9)  

阿難！當知是善男子，窮諸行空，於識還元，已滅生滅，而於寂滅精妙未圓。能令己身根隔合開，亦與十方諸類通覺，覺知通泯，能入圓元。若於所歸，立真常因，生勝解者，是人則墮因所因執。娑毗迦羅所歸冥諦，成其伴侶。迷佛菩提，亡失知見。是名第一立所得心，成所歸果。違遠圓通，背涅槃城，生外道種。阿難！又善男子，窮諸行空，已滅生滅，而於寂滅精妙未圓。若於所歸覽為自體，盡虛空界十二類內所有眾生，皆我身中一類流出，生勝解者，是人則墮能非能執。摩醯首羅，現無邊身，成其伴侶。迷佛菩提，亡失知見。是名第二立能為心，成能事果。違遠圓通，背涅槃城，生大慢天我遍圓種。

Shurangama Qingx (jap-8)

"Ananda! Jitt jap jiongw dirr sendnia ee sii denqongg ee qaixsueh, longxx si juewhingg-dxir ham' simx horsiongx jok’iong, jiacc e cuthen jitt hy 'liauxgo'. Jiongwsingx qowjib qycc hodoo, byy cuixdok jurqiw, duw diyc jitt hy jongrhongw, jiong' behik dongwjuer liauxqaiw, jurkaikyx qongxx drat qaur singwdy, luan qongxue, lyc zip byy qnaiwdng dergak. Linw jiaxee vitsux jiong’ Zulaii ee ue dirr guaw beddo liauxau, tuanqaur hro buadhuad-sidai ee jiongwsingx, hro inx liauxqaiw jitt xee ywgi, m tangx hro simx-xmoo jurjog cimx ee juerget, vyxho u cisiuw :ee siaubet siaog ee qenwsig, hro inx srinx qapp simx bingvik jinsit ee ywgi, dirr busiong ee dyrlo byy qniaa pendoo, byy hro inx ee simx u soxx qriuu, ixx did diyc jiyw juer buanxjiog, diyhh ixx juer dua qakgo :ee juer cingjing ee jixpiaux.

Ananda! Hiaxee senrlamjuw siulen samadhi, juewhingg-dxir longxx jin bet:ee, bibiau qycc suwsiongg ziauxluan :ee qapp qiongrdongg snix-bet ee qinvunw, biser qycc quanqenr, hutzenqanx siausid. Pudgala giabvyr cimdimm, qamxingr bedjuat, liappuann ee tnix e cuthen dua qongbingg. Kyxviw qxex tii liauxau, quanknuar danghngx ixx qongbingg. Lak qinx hubuu jigjing, byy qycc hongwdong, lairgua qongbingg, zip byy soxx zip :ee, drat qaur sibhongx jap-zi lui jiongwsingx sniwmia vunxguann. Quancad in'iuu, soxu qyxvyr be qycc diauwuaw, ham' sibhongx itdir. Qongbingg be dimm, amwdam qycc viwbit :ee henxhen. Jex qiyr juer sxig-dxir ee kuhik.

Narr qyxvyr ham' jap-zi lui jiongwsingx byy qycc diauwuaw, ixx donghuar siaubet lak xee qinx-mngg, hab-kuix dyrr singjiu. Soxx qnir soxx tniax siy' tongx, horsiongx cingjing. Sibhongx sewqair qapp srinx-simx, kyxviw vaidurya liulee, lairgua bingqngx, sxig-dxir jin bet. Jitt xee langg dyrr tangx ciauuat lyy mia. Quancad sxig-dxir ee in’iuu si hubuu ee henrsiong, dendyr ee bongrsiongw juer ix ee qinvunw. 

(Shurangama Sutra, Volume 10-8)

"Ananda, all ten of these crazy explanations may occur in Dhyana as one's mental effort interacts with the formations skandha. That is why these "insights" appear. Dull and confused living beings do not evaluate themselves. Encountering such situations, they mistake their confusion for understanding and say that they have become Sages, thereby uttering a great lie. They will fall into the Relentless Hells. After my Nirvana, all of you should pass on the Tathagata's teachings, transmitting and revealing them to those in the Dharma-ending Age, so that living beings everywhere can awaken to these truths. Do not let demons arise in their minds and cause them to commit grave offenses. Offer protection so that deviant views will be eradicated. Teach them to awaken to true principles in body and mind, so that they do not stray off the Unsurpassed Path. Do not let them aspire to and be content with small attainments. You should become kings of great enlightenment and serve as guides of purity.

"Ananda, when that good person, in cultivating Samadhi, has put an end to the formations skandha, the subtle, fleeting fluctuations--the deep, imperceptible, pivotal source and the common foundation from which all life in the world springs--are suddenly obliterated. In the submerged network of retributive karma of the Pudgala, the karmic resonances are interrupted. There is about to be a great illumination in the sky of Nirvana. It is like gazing east at the cock's last crow to see the bright glow of dawn already appearing. The six sense faculties are empty and still; there is no further racing about. Inside and outside there is a profound brightness. He enters without entering. Fathoming the original life-source of the twelve categories of beings throughout the ten directions, he can contemplate that source without being drawn into any of the categories. He has already become identical with the realms of the ten directions. The bright glow does not fade, and what was obscure and hidden is revealed. This is the region of the consciousness skandha.

"If he has already become identical with the beckoning masses, he may obliterate the individuality of the six gates and succeed in uniting and opening them. Seeing and hearing become linked so that they function interchangeably and purely. The worlds of the ten directions and his own body and mind are as bright and transparent as vaidurya. This is the end of the consciousness skandha. This person can then transcend the turbidity of life spans. Contemplating the cause of the consciousness skandha, one sees that the negation of existence and the negation of non-existence are both unreal, and that upside-down false thoughts are its source.

(楞嚴經卷第十之8)  

阿難！如是十種禪那狂解，皆是行陰用心交互，故現斯悟。眾生頑迷，不自忖量。逢此現前，以迷為解，自言登聖。大妄語成，墮無間獄。汝等必須將如來語，於我滅後，傳示末法。遍令眾生覺了斯義。無令心魔自起深孽。保持覆護，銷息邪見。教其身心，開覺真義。於無上道不遭枝歧。勿令心祈得少為足。作大覺王清淨標指。阿難！彼善男子修三摩提行陰盡者。諸世間性，幽清擾動同分生機，倏然隳裂，沈細綱紐。補特伽羅，酬業深脈，感應懸絕。於涅槃天將大明悟。如雞後鳴，瞻顧東方，已有精色。六根虛靜，無復馳逸。內外湛明，入無所入。深達十方十二種類，受命元由。觀由執元，諸類不召。於十方界，已獲其同。精色不沈發現幽秘。此則名為識陰區宇。若於群召，已獲同中銷磨六門，合開成就。見聞通鄰，互用清淨。十方世界及與身心，如吠琉璃，內外明徹，名識陰盡。是人則能超越命濁。觀其所由，罔象虛無，顛倒妄想，以為其本。

Shurangama Qingx (jap-7)

“Qycc dirr samadhi ee senrlamjuw, simx jniar, qencii qycc dniardiyc, xmoo liac ix byy huatdo. Ix kingqiur qokk lui jiongwsingx ee vunxguann, tangx quancad bibiau qycc suwsiongg ziauxluan ee qinvunw. Dirr juewhingg-dxir iauxx junjai, siu-dxir qapp sniu-dxir bet .kir ee sii, ix cuixdok u qapp byy jitt nng hxang e jursiongx-maudunw, jitt xee langg dui zip siw liauxau longxx byy, kiw dendyr ee lixlun, an' sig-dxir, sriu-dxir qapp sniu-dxir qnir .diyc .ee longxx m si jinx :ee. Juewhingg-dxir venwcenx, knuar u-byy longxx byy. Jiauww anxnex sunkuann, kingqiur dxir ee qaiwhan, veh hxang longxx byy siongwtew. Cinwcinw qingw jit xee dxir, longxx qongw siw liauxau ee siongwtew m si siongwtew. Qycc ix cuixdok juewhingg ee singr si venwcenx :ee, simlai dyrr u jit jiongw lixqaiw, sniu qongxx u-byy longxx m si jinx :ee, duiww hix qapp sit byy kakding. Dui’ anxnex cuixdok siw liauxau sniaw longxx byy , au .laii vutdongw byy sniaw tangx qangxsuad, dui lyc guardy, potee-singr besid .kir. Jex qiyr juer derr veh guardy, lip go dxir dirr siw liauxau longxx byy .kir jitt jiongw dendyr ee lixlun.

“Qycc dirr samadhi ee senrlamjuw, simx jniar, qencii qycc dniardiyc, xmoo liac ix byy huatdo. Ix kingqiur qokk lui jiongwsingx ee vunxguann, tangx quancad bibiau qycc suwsiongg ziauxluan ee qinvunw. Narr cuixdok dirr siw liauxau byy junjai :ee, jitt xee langg e dui lyc cid jiongw duanrbet ee siaa lun. Ix cuixdok qongxx srinx siw dyrr byy .kir, iacc iog qaur jin dyrr byy .kir, iacc kow qaur jin dyrr byy .kir, iacc qaur qaxx qiglok dyrr byy .kir, iacc siar jin dyrr byy .kir. Jiauww anxnex sunkuann, jin cid qxair, henrjingg ixx siaubet, byy .kir be qycc junjai. Dui’ anxnex cuixdok siw liauxau duanrbet, dui lyc guardy, potee-singr besid .kir. Jex qiyr juer derr qauw guardy, lip go dxir siw liauxau duanrbet jitt jiongw dendyr ee lixlun.

“Qycc dirr samadhi ee senrlamjuw, simx jniar, qencii qycc dniardiyc, xmoo liac ix byy huatdo. Ix kingqiur qokk lui jiongwsingx ee vunxguann, tangx quancad bibiau qycc suwsiongg ziauxluan ee qinvunw. Narr cuixdok dirr siw liauxau u junjai :ee, jitt xee langg e dui lyc liappuann ee go jiongw siaa lun. Ix kyxlingg ixx iokqair juer jniar uaxkyr, knuar qnir uantongx qapp bingqngx laii snix cud aiwbo ee enqor; iacc ixx co’ senn, in'ui texsingr byy iuciuu; iacc ixx zi senn, in'ui simx byy kow; iacc ixx sxamx senn, in'ui qik kuaiwlok; iacc ixx sir senn, koxlok liongw brongg, byy qycc sriu lunhuee ee snix-bet. Ix jiong' dingxbin go jiongw u-lrau gorqaiw juer buuii, jiong' go jiongw an’unw knuar juer cingjing ee quiix. Jiauww anxnex sunkuann, jitt go xui si qiuwqingr. Dui’ anxnex cuixdok henrjingg go xui longxx si liappuann, dui lyc guardy, potee-singr besid .kir. Jex qiyr juer derr jap guardy, lip go dxir cuthen go jiongw liappuann  jitt jiongw dendyr ee lixlun.

(Shurangama Sutra, Volume 10-7)

"Further, in his practice of Samadhi, the good person's mind is f irm, unmoving, and proper and can no longer be disturbed by demons. He can thoroughly investigate the origin of all categories of beings and contemplate the source of the subtle, fleeting, and constant fluctuation. In this state where the skandha of formations remains, but the skandhas of feeling and thinking are gone, if he begins to speculate that there is both existence and non-existence, thus contradicting himself, he could fall into error with confused theories that deny both existence and non-existence after death. Regarding form, feeling, and thinking, he sees that existence is not really existence. Within the flow of the formations skandha, he sees that non-existence is not really non-existence. Considering back and forth in this way, he thoroughly investigates the realms of these skandhas and derives an eightfold negation of form. No matter which skandha is mentioned, he says that after death, it neither exists nor does not exist. Further, because he speculates that all formations are changing in nature, an "insight" flashes through his mind, leading him to derive a negation of both existence and non-existence. He cannot determine what is unreal and what is real. Because of these speculations that deny both existence and non-existence after death, the future is murky to him and he cannot say anything about it. Therefore, he will fall into externalism and become confused about the Bodhi nature. This is the eighth externalist teaching, which postulates confused theories that deny both existence and non-existence after death in the realm of the five skandhas.

"Further, in his practice of Samadhi, the good person's mind is firm, unmoving, and proper and can no longer be disturbed by demons. He can thoroughly investigate the origin of all categories of beings and contemplate the source of the subtle, fleeting, and constant fluctuation. But if he begins to speculate that there is no existence after death, he could fall into error with seven theories of the cessation of existence. He may speculate that the body will cease to exist; or that when desire has ended, there is cessation of existence; or that after suffering has ended, there is cessation of existence; or that when bliss reaches an ultimate point, there is cessation of existence; or that when renunciation reaches an ultimate point, there is cessation of existence. Considering back and forth in this way, he exhaustively investigates the limits of the seven places and sees that they have already ceased to be and will not exist again. Because of these speculations that existence ceases after death, he will fall into externalism and become confused about the Bodhi nature. This is the ninth externalist teaching, which postulates confused theories of the cessation of existence after death in the realm of the five skandhas.

"Further, in his practice of Samadhi, the good person's mind is firm, unmoving, and proper and can no longer be disturbed by demons. He can thoroughly investigate the origin of all categories of beings and contemplate the source of the subtle, fleeting, and constant fluctuation. But if he begins to speculate on existence after death, he could fall into error with five theories of Nirvana. He may consider the heavens of the Desire Realm a true refuge, because he contemplates their extensive brightness and longs for it; or he may take refuge in the First Dhyana, because there his nature is free from worry; or he may take refuge in the Second Dhyana, because there his mind is free from suffering; or he may take refuge in the Third Dhyana, because he delights in its extreme joy; or he may take refuge in the Fourth Dhyana, reasoning that suffering and bliss are both ended there and that he will no longer undergo transmigration. These heavens are subject to outflows, but in his confusion he thinks that they are unconditioned; and he takes these five states of tranquility to be refuges of supreme purity. Considering back and forth in this way, he decides that these five states are ultimate. Because of these speculations about five kinds of immediate Nirvana, he will fall into externalism and become confused about the Bodhi nature. This is the tenth externalist teaching, which postulates confused theories of five kinds of immediate Nirvana in the realm of the five skandhas.

(楞嚴經卷第十之7)  

又三摩中諸善男子，堅凝正心，魔不得便，窮生類本，觀彼幽清常擾動元。於行存中，兼受想滅，雙計有無，自體相破，是人墜入死後俱非，起顛倒論。色受想中，見有非有。行遷流內，觀無不無。如是循環，窮盡陰界，八俱非相。隨得一緣，皆言死後有相無相。又計諸行性遷訛故，心發通悟。有無俱非，虛實失措。由此計度死後俱非，後際昏瞢無可道故，墮落外道，惑菩提性。是則名為第八外道，立五陰中死後俱非，心顛倒論。又三摩中諸善男子，堅凝正心，魔不得便，窮生類本，觀彼幽清常擾動元。于後後無生計度者，是人墜入七斷滅論。或計身滅。或欲盡滅。或苦盡滅。或極樂滅。或極捨滅。如是循環，窮盡七際，現前銷滅，滅已無復。由此計度死後斷滅，墮落外道，惑菩提性。是則名為第九外道，立五陰中死後斷滅，心顛倒論。又三摩中諸善男子，堅凝正心，魔不得便，窮生類本，觀彼幽清常擾動元。于後後有生計度者，是人墜入五涅槃論。或以欲界為正轉依，觀見圓明生愛慕故。或以初禪，性無憂故。或以二禪，心無苦故，或以三禪，極悅隨故。或以四禪，苦樂二亡，不受輪迴生滅性故。迷有漏天，作無為解。五處安隱為勝淨依。如是循環，五處究竟。由此計度五現涅槃，墮落外道，惑菩提性。是則名為第十外道，立五陰中五現涅槃，心顛倒論。

Shurangama Qingx (jap-6)

“Qycc dirr samadhi ee senrlamjuw, simx jniar, qencii qycc dniardiyc, xmoo liac ix byy huatdo. Ix kingqiur qokk lui jiongwsingx ee vunxguann, tangx quancad bibiau qycc suwsiongg ziauxluan ee qinvunw. Dirr bujin liudong snix cuixdok :ee, jitt xee langg e dui lyc siw liauxau u siongwtew ee siaa lun, huatsimx dendyr. Ix qowsiuw ix hitt xee srinx, qongxx siktew si guaw; iacc si knuar qaqi si uanbuanw, venww qoktow ee siktew longxx sriok ix; iacc si qongxx jingg enn duer ix dngw .laii, qongxx siktew sriok ix; iacc si ix ixx juewhingg-dxir siy' suar, qongxx ix dirr siktew lairdew, longxx si cuixdok qongxx siw liauxau u siongwtew. Jiauww anxnex sunkuann, u jap-lai jiongw siongwtew. Zen'au ix cuixdok qongxx, huanlyw ingxuanw si huanlyw, potee ingxuanw si potee, nng hxang kia vnii jee, horsiongx byy siy’ gai.

In'ui cuicig siw au u siongwtew, ix e dui lyc guardy, potee-singr besid .kir. Jex qiyr juer derr lak guardy, lip siw liauxau, go dxir u siongwtew jitt jiongw dendyr ee lixlun.

“Qycc dirr samadhi ee senrlamjuw, simx jniar, qencii qycc dniardiyc, xmoo liac ix byy huatdo. Ix kingqiur qokk lui jiongwsingx ee vunxguann, tangx quancad bibiau qycc suwsiongg ziauxluan ee qinvunw. Dirr ixqingx dubet ee sig-dxir, sriu-dxir qapp sniu-dxir diongx snix cuixdok :ee, jitt xee langg e dui lyc siw liauxau byy siongwtew ee siaa lun, huatsimx dendyr.

Ix qnir diyc sig-dxir bedbyy, sinhingg byy jit xee xinx; ix quancad sniu-dxir bedbyy, simx byy soxx knikib, ix jaix sriu-dxir bedbyy, byy qycc lensuar. Dxir ee singr siausid, junw qycc snix .cud .laii, byy sriu-dxir qapp sniu-dxir, ham' cauxbok siy' qangg. Henrjingg dy' byy, siw liauxau nacc qycc u jiongxjiongw siongwtew? Jurr anxnex kingkamr qongxx, siw liauxau byy siongwtew. Jiauww anxnex sunkuann, u veh jiongw byy siongwtew. Dui' anxnex cuixdok liappuann qapp inqyw, itcer longxx si kangx :ee, dna’ u miazi, qiuwqingr duanrbet. In'ui u decc cuicig siw liauxau sniaw longxx byy, ix e dui lyc guardy, potee-singr besid .kir. Jex qiyr juer derr cid guardy, lip siw liauxau, go dxir byy siongwtew jitt jiongw dendyr ee lixlun.

(Shurangama Sutra, Volume 10-6)

"Further, in his practice of Samadhi, the good person's mind is firm, unmoving, and proper and can no longer be disturbed by demons. He can thoroughly investigate the origin of all categories of beings and contemplate the source of the subtle, fleeting, and constant fluctuation. But if he begins to speculate on the endless flow, he could fall into error with the confused idea that forms exist after death. He may strongly identify with his body and say that form is himself; or he may see himself as perfectly encompassing all worlds and say that he contains form; or he may perceive all external conditions as contingent upon himself and say that form belongs to him; or he may decide that he relies on the continuity of the formations skandha and say that he is within form. In all of these speculations, he says that form exists after death. Considering back and forth in this way, he comes up with sixteen cases of the existence of forms. Then he may speculate that afflictions are always afflictions, and Bodhi is always Bodhi, and the two exist side by side without contradicting each other.

"Because of these speculations about what exists after death, he will fall into externalism and become confused about the Bodhi nature. This is the sixth externalist teaching, which postulates confused theories of the existence of forms after death in the realm of the five skandhas.

"Further, in his practice of Samadhi, such a good person's mind is firm, unmoving, and proper, and can no longer be disturbed by demons. He can thoroughly investigate the origin of all categories of beings and contemplate the source of the subtle, fleeting, and constant fluctuation. But if he begins to speculate on the skandhas of form, feeling, and thinking, which have already ended, he could fall into error with the confused idea that form do not exist after death.

"Seeing that his form is gone, his physical shape seems to lack a cause. As he contemplates the absence of thought, there is nothing to which his mind can become attached. Knowing that his feelings are gone, he has no further involvements. Those skandhas have vanished. Although there is still some coming into being, there is no feeling or thought, and he concludes that he is like grass or wood. Since those qualities do not exist at present, how can there be any existence of forms after death? Because of his examinations and comparisons, he decides that after death there is no existence. Expanding the idea, he comes up with eight cases of the non-existence of forms. From that, he may speculate that Nirvana and cause and effect are all empty, that they are mere names which ultimately do not exist. Because of those speculations that forms does not exist after death, he will fall into externalism and become confused about the Bodhi nature. This is the seventh externalist teaching, which postulates confused theories of the nonexistence of forms after death in the realm of the five skandhas.

(楞嚴經卷第十之6)  

又三摩中諸善男子，堅凝正心，魔不得便，窮生類本，觀彼幽清常擾動元。于無盡流生計度者，是人墜入死後有相發心顛倒。或自固身，云色是我。或見我圓，遍國土，云我有色。或彼前緣隨我回復，云色屬我。或復我依行中相續，云我在色。皆計度言死後有相。如是循環，有十六相。從此或計畢竟煩惱，畢竟菩提，兩性並驅，各不相觸。由此計度死後有故，墮落外道，惑菩提性。是則名為第六外道，立五陰中死後有相，心顛倒論。又三摩中諸善男子，堅凝正心，魔不得便，窮生類本，觀彼幽清常擾動元。於先除滅色受想中，生計度者，是人墜入死後無相，發心顛倒。見其色滅形無所因。觀其想滅，心無所繫。知其受滅，無復連綴。陰性銷散，縱有生理，而無受想，與草木同。此質現前猶不可得。死後云何更有諸相。因之勘校死後相無。如是循環，有八無相。從此或計涅槃因果，一切皆空。徒有名字，究竟斷滅。由此計度死後無故，墮落外道，惑菩提性。是則名為第七外道，立五陰中死後無相，心顛倒論。

Shurangama Qingx (jap-5)

“Qycc dirr samadhi ee senrlamjuw, simx jniar, qencii qycc dniardiyc, xmoo liac ix byy huatdo. Ix kingqiur qokk lui jiongwsingx ee vunxguann, tangx quancad bibiau qycc suwsiongg ziauxluan ee qinvunw. Dirr soxx jaix soxx knuar :ee snix cud cuixdok :ee, jitt xee langg e duirlyc sir jiongw dendyr, cuicig qongxx be siw, venwvenr hix ee lixlun.

Id jiarr, jitt xee langg quancad venwhuar ee qinguann, qnir diyc venwcenx qapp liudong, dyrr qongw u venwhuar; qnir diyc siy’ lensuar, dyrr qongw si siongsu. Qnir diyc soxx knuar :ee, dyrr qongw si snix, byy qnir diyc :ee, dyrr qongw si bet. Xinx siy' suar, singr byy dng :ee, dyrr qongw si qex :ee; siy’ suar lairdew u qnaiwdng :ee, dyrr qongw si qiamw :ee. Jiongwsingx qokqog snix cud :ee, dyrr qongw si u; jiongwsingx horsiongx longxx brongg :ee, dyrr qongw si byy. Ix ixx lriw quancad, in'ui iongrsimx byy qangg u vadd kuanw ee knuawhuad. U beh qriuu hxuad ee langg laii qra mng ywgi. Ix huedab qongxx, ‘Guaw dnaxx iarr snix iarr bet, iarr u iarr byy, iarr qex iarr qiamw.’ Ix itdit longxx luan qongxue, hro duxjiah hitt xee langg sax byy jangw.

Zi jiarr, jitt xee langg jimjiog quancad ix ee simx, huatqenr itcer longxx byy, giamrjingr diyc byy. U langg laii mng, ix dna’ dab jit zri, qandna' qongw 'byy'. Duliauw 'byy' ixgua, byy qongw vadd hxang.

Snax jiarr, jitt xee langg jimjiog quancad ix ee simx, huatqenr itcer longxx u, giamrjingr diyc u. U langg laii mng, ix dna’ dab jit zri, qandna' qongw 'u'. Duliauw 'u' ixgua, byy qongw vadd hxang.

Sir jiarr, jitt xee langg u qapp byy longxx u qnir .diyc, qxingw hunqix, ix ee simx iarr luan. U langg laii mng, ix dab qongxx, 'U dyrr si byy, byy lairdew m si u u.’ Itcer bunrluan, be kamx did kingqiur.

In'ui anxnix decc cuicig, bunrluan qycc hix, ix e duirlyc guardy, potee-singr besid .kir. Jex qiyr juer derr go guardy, u sir jiongw dendyr, cuicig qongxx be siw, venwvenr hix ee lixlun.

(Shurangama Sutra, Volume 10-5)

"Further, in his practice of Samadhi, such a good person's mind is firm, unmoving, and proper and can no longer be disturbed by demons. He can thoroughly investigate the origin of all categories of beings and contemplate the source of the subtle, fleeting, and constant fluctuation. But if he begins to speculate on what he knows and sees, he could fall into error with four distorted, false theories, which are total speculation based on the sophistry of immortality.

"First, this person contemplates the source of transformations. Seeing the movement and flow, he says there is change. Seeing the continuity, he says there is constancy. Where he can perceive something, he says there is production. Where he cannot perceive anything, he says there is destruction. He says that the unbroken continuity of causes is increasing and that the pauses within the continuity are decreasing. He says that the arising of all things is existence and that the perishing of all things is non-existence. The light of reason shows that his application of mind has led to inconsistent views. If someone comes to seek the Dharma, asking about its meaning, he replies, "I am both alive and dead, both existent and non-existent, both increasing and decreasing." He always speaks in a confusing way, causing that person to forget what he was going to say.

"Second, this person attentively contemplates his mind and finds that everything is non-existent. He has a realization based on non-existence. When anyone comes to ask him questions, he replies with only one word. He only says "no." Aside from saying "no," he does not speak.

"Third, this person attentively contemplates his mind and finds that everything is existent. He has a realization based on existence. When anyone comes to ask him questions, he replies with only one word. He only says "yes." Aside from saying "yes," he does not speak.

"Fourth, this person perceives both existence and non-existence. Experiencing this branching, his mind becomes confused. When anyone comes to ask questions, he tells them, "Existence is also non-existence. But within non-existence there is no existence." It is all sophistry and does not stand up under scrutiny.

"Because of these speculations, which are empty sophistries, he will fall into externalism and become confused about the Bodhi nature. This is the fifth externalist teaching, in which one postulates four distorted, false theories that are total speculation based on the sophistry of immortality.

(楞嚴經卷第十之5)  

又三摩中，諸善男子，堅凝正心，魔不得便，窮生類本，觀彼幽清常擾動元。于知見中生計度者，是人墜入四種顛倒，不死矯亂，遍計虛論。一者、是人觀變化元。見遷流處，名之為變。見相續處，名之為恒。見所見處，名之為生。不見見處，名之為滅。相續之因，性不斷處，名之為增。正相續中，中所離處，名之為減。各各生處，名之為有。互互亡處，名之為無。以理都觀，用心別見。有求法人，來問其義。答言：我今亦生亦滅。亦有亦無。亦增亦減。于一切時皆亂其語。令彼前人遺失章句。二者、是人諦觀其心，互互無處，因無得證。有人來問，唯答一字，但言其無。除無之餘，無所言說。三者、是人諦觀其心，各各有處，因有得證。有人來問，唯答一字，但言其是。除是之餘，無所言說。四者、是人有無俱見，其境枝故，其心亦亂。有人來問，答言：亦有即是亦無，亦無之中，不是亦有，一切矯亂，無容窮詰。由此計度，矯亂虛無，墮落外道，惑菩提性。是則名為第五外道。四顛倒性，不死矯亂，遍計虛論。

Shurangama Qingx (jap-4)

“Qycc dirr samadhi ee senrlamjuw, simx jniar, qencii qycc dniardiyc, xmoo liac ix byy huatdo. Ix kingqiur qokk lui jiongwsingx ee vunxguann, tangx quancad bibiau qycc suwsiongg ziauxluan ee qinvunw. Dirr hun'ui snix cud cunxdok :ee, jitt xee langg e duirlyc sir jiongw iuxhan ee siaa lixlun.

Id jiarr, jitt xee langg cunxdok simx ee vunxguann si snix-bet :ee, liudong be suah. Ix liahjunw quewkir qapp birlaii si iuxhan :ee, siy’ suar ee simx si buhan :ee.

Zi jiarr, jitt xee langg quancad veh-bxan qiab, tangx qnir diyc jiongwsingx; dirr veh-bxan qiab ixjingg, jigjing byy soxx tniax iacc soxx qnir. Byy tniax .diyc iacc knuar .diyc, ix knuar juer si buhan :ee; u jiongwsingx ee soxjai, ix knuar juer si iuxhan :ee.

Snax jiarr, jitt xee langg cunxdok qongxx, 'Guaw ee qakdix venwvenr, texsingr si buhan :ee. Hiaxee jiongwsingx dirr guaw ee qakdix lairdew henxhen, guaw m jaix inx qakdix ee vunxsingr.' Ix dyrr sniu qongxx inx byy did diyc buhan ee simx, dna' si iuxhan :ee.

Sir jiarr, jitt xee langg kingqiur juewhingg-dxir kangx .kir, jiauww ix soxx qenr, simdiongx cunxdok qongxx itcer jiongwsingx jit srinx lairdew qnaxx longxx si vnuar snix vnuar bet, sewqair itcer soxu longxx si jidvnur iuxhan :ee, jidvnuar buhan :ee.

In'ui u decc cuicig iuxhan iacc buhan, ix e duirlyc guardy, potee-singr besid .kir. Jex qiyr juer derr sir guardy, lip iuxhan ee lixlun.

(Shurangama Sutra, Volume 10-4)

"Further, in his practice of Samadhi, such a good person's mind is firm, unmoving, and proper and can no longer be disturbed by demons. He can thoroughly investigate the origin of all categories of beings and contemplate the source of the subtle, fleeting, and constant fluctuation. But if he begins to speculate about the making of certain distinctions, he could fall into error with four theories of finiteness.

"First, this person speculates that the origin of life flows and functions ceaselessly. He judges that the past and the future are finite and that the continuity of the mind is infinite.

"Second, as this person contemplates an interval of eighty thousand eons, he can see living beings; but earlier than eighty thousand eons is a time of stillness in which he cannot hear or see anything. He regards as infinite that time in which nothing is heard or seen, and as finite that interval in which living beings are seen to exist.

"Third, this person speculates that his own pervasive knowledge is infinite and that all other people appear within his awareness. And yet, since he himself has never perceived the nature of their awareness, he says they have not obtained an infinite mind, but have only a finite one.

"Fourth, this person thoroughly investigates the formations skandha to the point that it becomes empty. Based on what he sees, in his mind he speculates that each and every living being, in its given body, is half living and half dead. From this he concludes that everything in the world is half finite and half infinite.

"Because of these speculations about the finite and the infinite, he will fall into externalism and become confused about the Bodhi nature. This is the fourth externalist teaching, in which one postulates finiteness.

(楞嚴經卷第十之4)  

又三摩中諸善男子，堅凝正心，魔不得便，窮生類本，觀彼幽清常擾動元。於分位中生計度者，是人墜入四有邊論。一者、是人心計生元，流用不息。計過未者，名為有邊。計相續心，名為無邊。二者、是人觀八萬劫，則見眾生。八萬劫前，寂無聞見。無聞見處，名為無邊。有眾生處，名為有邊。三者、是人計我遍知，得無邊性。彼一切人現我知中。我曾不知彼之知性。名彼不得無邊之心。但有邊性。四者、是人窮行陰空。以其所見心路籌度一切眾生一身之中，計其咸皆半生半滅。明其世界一切所有，一半有邊，一半無邊。由此計度有邊無邊，墮落外道，惑菩提性。是則名為第四外道，立有邊論。

Shurangama Qingx (jap-3)

“Qycc dirr samadhi ee senrlamjuw, simx jniar, qencii qycc dniardiyc, xmoo liac ix byy huatdo. Ix kingqiur qokk lui jiongwsingx ee vunxguann, tangx quancad bibiau qycc suwsiongg ziauxluan ee qinvunw, dirr qaqi qapp tazinn jiqanx kiw hunved :ee, jitt xee langg e duirlyc sir jiongw dendyr ee qenwsig, vorhun busiongg qapp vorhun suwsiongg ee siaa lixlun.

Id jiarr, jitt xee langg quancad bibiau bingtongx ee simx venww muaw sibhongx sewqair, dyrr liahjunw jitt xee dniardiyc cimdimm ee simx si qiuwqingr sinn-guaw. Dui’ anxnex dyrr cunxdok qongxx 'Guaw venww muaw sibhongx, dniardiyc bintongx byy dinxdang. Itcer jiongwsingx, dirr guaw simdiongx qaqi snix qaqi siw. Soxiw, guaw ee simx ee vunxsingr si siongsiongg dilehh. Hex u snix u bet :ee ee vunxsingr jniawjniar si busiongg.'

Zi jiarr, jitt xee langg byy quancad qaqi ee simx, ix quancad venww sibhongx Ganges Hyy suax sowliong hiacc je ee qoktow. Ix qnir diyc qinlik qiab laii huixhuai :ee, dyrr liahjunw jex qiuwqingr si busiongg. Ix qnir diyc qinglik qiab byy huixhuai :ee, dyrr qongw jex qiuwqingr si siongsiongg dilehh.

Snax jiarr, jitt xee langg dna' quancad qaqi ee simx, huathen simx jingbit qycc biser kyxviw din'aix dirr sibhongx ijuanw, singr byy qaixii, tangx hro jitt xee srinx liammix snix liammix bet. Ix qra byy huixhuai ee jursingr knuar juer si siongsiongg dilehh. An' ix lrauu .cud .kir ee snex-siw, ix knuar juer si busiongg :ee.

Sir jiarr, jitt xee langg jaix sniu-dxir bedjin, qnir diyc juewhingg-dxir decc lrauu. Juewhingg-dxir siongsiongg decc lrauu, ix dyrr liahjunw vunxsingr si siongsiongg dilehh. Sig-dxir, sriu-dxir qapp sniu-dxir dnaxx ixx bedjin, ix knuar juer si busiongg.

In'ui u decc cuicig jitt kuanw vorhun busiongg qapp vorhun suwsiongg, ix e duirlyc guardy, potee-singr besid .kir. Jex qiyr juer derr snax guardy, vorhun suwsiongg ee lixlun.

(Shurangama Sutra, Volume 10-3)

"Further, in his practice of Samadhi, such a good person's mind is firm, unmoving, and proper and can no longer be disturbed by demons. He can thoroughly investigate the origin of all categories of beings and contemplate the source of the subtle, fleeting, and constant fluctuation. But if he begins to speculate about self and others, he could fall into error with theories of partial impermanence and partial permanence based on four distorted views.

"First, as this person contemplates the wonderfully bright mind pervading the ten directions, he concludes that this state of profound stillness is the ultimate spiritual self. Then he speculates, "My spiritual self, which is settled, bright, and unmoving, pervades the ten directions. All living beings are within my mind, and there they are born and die by themselves. Therefore, my mind is permanent, while those who undergo birth and death there are truly impermanent."

"Second, instead of contemplating his own mind, this person contemplates in the ten directions worlds as many as the Ganges' sands. He regards as ultimately impermanent those worlds that are in eons of decay, and as ultimately permanent those that are not in eons of decay.

"Third, this person closely examines his own mind and finds it to be subtle and mysterious, like fine motes of dust swirling in the ten directions, unchanging in nature. And yet it can cause his body to be produced and then to be destroyed. He regards that indestructible nature as his permanent intrinsic nature, and that which undergoes birth and death and flows forth from him as impermanent.

"Fourth, knowing that the skandha of thinking has ended and seeing the flowing of the skandha of formations, this person speculates that the continuous flow of the skandha of formations is permanent, and that the skandhas of form, feeling, and thinking which have already ended are impermanent.

"Because of these speculations of impermanence and permanence, he will fall into externalism and become confused about the Bodhi nature. This is the third externalist teaching, in which one postulates partial permanence.

(楞嚴經卷第十之3)  

又三摩中諸善男子，堅凝正心，魔不得便，窮生類本，觀彼幽清常擾動元。于自他中起計度者，是人墜入四顛倒見，一分無常，一分常論。一者、是人觀妙明心遍十方界，湛然以為究竟神我。從是則計我遍十方，凝明不動。一切眾生，於我心中自生自死。則我心性名之為常。彼生滅者，真無常性。二者、是人不觀其心，遍觀十方恒沙國土。見劫壞處，名為究竟無常種性。劫不壞處，名究竟常。三者、是人別觀我心，精細微密，猶如微塵。流轉十方，性無移改。能令此身即生即滅。其不壞性，名我性常。一切死生從我流出名無常性。四者、是人知想陰盡，見行陰流。行陰常流，計為常性。色受想等，今已滅盡，名為無常。由此計度一分無常一分常故，墮落外道，惑菩提性。是則名為第三外道一分常論。