Shurangama Qingx (qauw-8)

"Ananda! Jitt jap jiongw sendnia ee jongrtair e henxhen, longxx si sxig-dxir qapp simx horsiongx jok’iong, jiacc e henxhen jitt hy dairjir. Jiongwsingx angwdangr beluan, qycc vutjurliong, duw diyc jitt kuanw inenn, sitbee berdangr venrved, liahjunw qaqi ixx jniaa sxingr, luanrsuw qongxue, duirlyc byy qnaiwdng dergak. Linw jiaxee qaidongx dirr Zulaii jibbet liauxau, dirr buadhuad-sidai suanqangw jitt xee ywgi, m tangx hro tnimoo did diyc hongven, vyxho u cisiuw :ee jniaa busiong ee dy.

Ananda! Hiaxee siulen samadhi qapp samatha ee senrlamjuw, sxig-dxir bedjin, qnir diyc jiongww vudsimx kyxviw dirr bingg qniar lairdew henxhen cud hingtew, naxx cincniu u soxx did .diyc, mrqycc berdangr jok'iong. Kyxviw venwsui :ee, ciuw qapp kax longxx dilehh, qnir .diyc iacc tniax .diyc longxx byy gihik, simx jiapciog diyc guarlaii ee siaa be dinxdang. Jex qiyr juer sriu ximx ee kuhik. Itdanr venwsui ee jinghingg byy .kir, ix ee simx lirkuix sintew, tangx dngw kir quanknuar ix ee binrbak, ongxlaii juriuu, byy qycc u joxgai. Jex qiyr juer sriu ximx bedjin. Jitt xee langg dyrr tangx ciauuat lyy qenwsig. Quancad qidiongx in'iuu, si ixx hix ee bingvik qapp bongrsiongw juer qinvunw.

Ananda! Hiaxee senrlamjuw e dirr jitt lairdew did diyc dua qonghuix. Inx ee simx huad cud qongbingg, lairdew quewtauu apjer, hutzenn dirr hitt xui huad cud buqiongjin ee vrix. Zucuw, inx simrjiww knuar diyc bangxtangg uanxzenn iur qniaw, simx snix cud lenbinw, vutqag lrauu bagsaiw. Jex qiyr juer qong'iong apjer quewtauu. U liauxgo dyrr byy quewsid, m si jingwgo diyc singwdy. Qakgo liauw byy besid, quw .laii qaqi e siaubyy. Narr liahjunw qaqi ixx jniaa sxingr :ee, dyrr u vrix xmoo zip ix ee simdew, qnir diyc langg dyrr visiongx, tikaur byy suah. In'ui srid kir jinjniar ee qamxsiu, qaidongx e duirlyc.

(Shurangama Sutra, Volume 9-8)

"Ananda, all ten of those states may occur in Dhyana as one's mental effort interacts with the form skandha. Dull and confused living beings do not evaluate themselves. Encountering such situations, in their confusion they fail to recognize them and say that they have become Sages, thereby uttering a great lie. They will fall into the Relentless Hells. In the Dharma Ending Age, after the Tathagata's Nirvana, all of you should rely on and proclaim this teaching. Do not let the demons of the heavens have their way. Offer protection so all can realize the unsurpassed Way."

"Ananda, when the good person who is cultivating Samadhi and Shamatha has put an end to the form skandha, he can see the mind of all Buddhas as if seeing an image reflected in a bright mirror. He seems to have obtained something, but he cannot use it. In this he resembles a paralyzed person. His hands and feet are intact, his seeing and hearing are not distorted, and yet his mind has come under a deviant influence, so that he is unable to move. This is the region of the feeling skandha. Once the problem of paralysis subsides, his mind can then leave his body and look back upon his face. It can go or stay as it pleases without further hindrance. This is the end of the feeling skandha. This person can then transcend the turbidity of views. Contemplating the cause of the feeling skandha, one sees that false thoughts of illusory clarity are its source."

"Ananda, in this situation the good person experiences a brilliant light. A feeling arises in his mind as a result of excessive internal pressure. At this point, he suddenly feels such boundless sadness that he looks upon even mosquitoes and gadflies as newborn children. He is overwhelmed with pity and bursts into tears without knowing it. This is called 'trying too hard to suppress the mind in the course of cultivation'. If he understands, then there is no error. This experience does not indicate sagehood. If he realizes that and remains unconfused, then after a time it will disappear. But if he considers himself a sage, then a demon of sadness will enter his mind. Then, as soon as he sees someone, he will feel sad and cry uncontrollably. Lacking proper Samadhi, he will certainly fall."

(楞嚴經卷第九之8)  

阿難！如是十種禪那現境，皆是色陰用心交互，故現斯事。眾生頑迷，不自忖量。逢此因緣，迷不自識，謂言登聖。大妄語成，墮無間獄。汝等當依如來滅後，於末法中宣示斯義。無令天魔得其方便。保持覆護，成無上道。阿難！彼善男子，修三摩提奢摩他中色陰盡者，見諸佛心，如明鏡中顯現其像。若有所得而未能用。猶如魘人，手足宛然，見聞不惑，心觸客邪而不能動。此則名為受陰區宇。若魘咎歇，其心離身，返觀其面，去住自由，無復留礙，名受陰盡。是人則能超越見濁。觀其所由，虛明妄想以為其本。阿難！彼善男子，當在此中得大光耀。其心發明，內抑過分。忽於其處發無窮悲。如是乃至觀見蚊蟲，猶如赤子，心生憐愍，不覺流淚。此名功用抑摧過越。悟則無咎，非為聖證。覺了不迷，久自銷歇。若作聖解，則有悲魔入其心腑。見人則悲，啼泣無限。失於正受，當從淪墜。