The Eighth of Ten Wrong Paths – Speculations on Both Existence and Nonexistence
“Further, when the good practitioner’s mind is firm, clear, and proper in the cultivation of Samadhi, no demon can disturb him. He may then thoroughly investigate the origin of all categories of living beings, and he may contemplate the source of its subtle, clear, and constant movement. In his current state of Samadhi, the mental formation skandha remains, while the skandhas of sense-perception and cognition have ended, so he may begin to speculate that there is both existence and nonexistence. By contradicting himself, he could fall into the wrongheaded theories that deny both existence and nonexistence after death.
“Through form, sense-perception, and cognition, he sees that existence is not really existence. Within the flux of mental formations, he sees that nonexistence is not really nonexistence. Cycling through the speculations and exhaustively exploring the skandhas, he comes up with eight instances that deny both existence and nonexistence. He can apply this speculation to just any case, saying that after death neither existence nor nonexistence really exists. Further, while speculating that all mental formations are constantly changing and deceptive in their nature, he has a sort of breakthrough in his ‘insight’, leading him to a negation of both existence and nonexistence, and an indetermination on what is real and what is not real.
“With such speculations that deny both existence and nonexistence after death, he cannot see into the future and has nothing to say about it. Thus he takes a wrong path and becomes confused about the nature of Bodhi. This is the eighth wrong path, constituted by the wrongheaded theories on both existence and nonexistence in the realm of five skandhas after death.”
又三摩中诸善男子，坚凝正心，魔不得便。穷生类本，观彼幽清常扰动元，于行存中，兼受想灭，双计有无，自体相破 ，是人坠入死后俱非，起颠倒论。色受想中，见有非有；行迁流内，观无不无。如是循环，穷尽阴界，八俱非相，随得一缘，皆言死后有相无相。又计诸行，性迁讹故，心发通悟，有无俱非，虚实失措。由此计度 ，死后俱非，后际昏瞢，无可道故，堕落外道，惑菩提性。是则名为第八外道，立五阴中死后俱非，心颠倒论。
Buddha Mind 