Shurangama Qingx (qauw-10)

"Qycc hiaxee dirr samadhi ee senrlamjuw, qnir diyc sxig-dxir siausid, sriu-dxir c.-cingcyw-c., diwhui ee ligliong ciauquer sendnia, sniu' quer bingw sniu' quer lrai decc sitcyr. Simdiongx huaipau jiongxjiongw busiong ee singwdy, liahjunw qaqi ixx si Nishanda, did diyc jiyw jiyw dyrr buanxjiog. Jex qiyr juer iongrsimx kiokk be qir simxcad, dimm dirr siaqenr. U liauxgo dyrr byy quewsid, m si jingwgo diyc singwdy. Narr liahjunw qaqi ixx jniaa sxingr :ee, dyrr u luaddingw iongngi dijiog ee xmoo zim simdew, qnir diyc langg dyrr qongw 'guaw did diyc busiong derr id gywgi'. In’ui srid kir jinjniar ee qamxsiu, qaidongx e duirlyc.

Qycc hiaxee dirr samadhi ee senrlamjuw, qnir diyc sxig-dxir siausid, sriu-dxir c.-cingcyw-c., byy did diyc sinx ee jingwgo, qu ee simx-qxingw ixx brongg. Quanx jingg qor au, qamxqag qanlann qycc guihiamw, simlai hutzenn snix cud bujin ee iuciuu. Naxx cincniu jre tih-cngg, qycc kyxviw limx dok iyc, byy sniu beh uac, dniardnia qriuu langg' qetsog ix ee sniwmia tangx jaw jit zit did diyc qaixtuad. Jex qiyr juer srid kir hongven hxuad ee siuhing. U liauxgo dyrr byy quewsid, m si jingwgo diyc singwdy. Narr liahjunw qaqi ixx jniaa sxingr :ee, u jit hunx siongsiongg iuciuu ee xmoo zip simdew. Inx uree ciuw giac dyqiamr quah qaqi ee bah, hnuahiw kiwsag siurbing, uree dniardnia iuciuu qniaa zip sanlimm, byy sniu beh qnir langg. In’ui srid kir jinjniar ee qamxsiu, qaidongx e duirlyc.

(Shurangama Sutra, Volume 9-10)

"Further, in this state of Samadhi, the good person sees the disintegration of the form skandha and understands the feeling skandha. His wisdom becomes stronger than his Samadhi, and he mistakenly becomes impetuous. Cherishing the supremacy of his nature, he imagines that he is a Nishyanda (Buddha) and rests content with his minor achievement. This is called 'applying the mind, but straying from constant examination and becoming preoccupied with ideas and opinions'. If he understands, then there is no error. This experience does not indicate sagehood. But if he considers himself a sage, then a lowly demon that is easily satisfied will enter his mind. As soon as he sees someone, he will announce, "I have realized the unsurpassed absolute truth. " Lacking proper Samadhi, he will certainly fall."

"Further, in this state of Samadhi the good person sees the disintegration of the form skandha and understands the feeling skandha. He has not yet obtained any results, and his prior state of mind has already disappeared. Surveying the two extremes, he feels that he is in great danger. Suddenly he becomes greatly distraught, as if he were seated on the Iron Bed, or as if he has taken poison. He has no wish to go on living, and he is always asking people to take his life so he can be released sooner. This is called, 'cultivating, but losing expedients'. If he understands, then there is no error. This experience does not indicate sagehood. But if he considers himself a sage, then a demon of chronic depression will enter his mind. He may take up knives and swords and cut his own flesh, happily giving up his life. Or else, driven by constant anxiety, he may flee into the wilderness and be unwilling to see people. Lacking proper Samadhi, he will certainly fall."

(楞嚴經卷第九之10)  

又彼定中諸善男子，見色陰銷，受陰明白。慧力過定，失於猛利。以諸勝性懷於心中，自心已疑是盧舍那，得少為足。此名用心亡失恒審，溺於知見。悟則無咎，非為聖證。若作聖解，則有下劣易知足魔，入其心腑。見人自言我得無上第一義諦。失於正受，當從淪墜。又彼定中諸善男子，見色陰銷，受陰明白。新證未獲，故心已亡。歷覽二際，自生艱險。於心忽然生無盡憂。如坐鐵床，如飲毒藥，心不欲活。常求於人令害其命，早取解脫。此名修行失於方便。悟則無咎，非為聖證。若作聖解，則有一分常憂愁魔，入其心腑。手執刀劍，自割其肉，欣其捨壽。或常憂愁，走入山林，不耐見人。失於正受，當從淪墜。