Shurangama Qingx (qauw-13)

"Qycc hiaxee dirr samadhi ee senrlamjuw, qnir diyc sxig-dxir siausid, sriu-dxir c.-cingcyw-c., texgiam diyc hix ee bingvik zip kir qaur qutcuew. Ix ee simx hutzenn u buhan ee air snix .cud .laii, air qaur qik dyrr huatqongg, e venr juer tamsimx. Jex qiyr juer sendnia ee jongrtair zip simx, byy diwhui tangx jurgnow kongwjer, sitcyr qniaa zip jiongxjiongw iogbong. U liauxgo dyrr byy quewsid, m si jingwgo diyc singwdy. Narr liahjunw qaqi ixx jniaa sxingr :ee, dyrr u iogbong ee xmoo zip ix ee simdew, itdit qongw iogbong si potee-dy, qiyr vingsionglangg tangx buanxjiog jiongxjiongw iogbong. Inx hiaxee duer lecc qniaa imhing :ee, cxingx ix juer cisiuw hxuad ee aursuu. In'ui u sinn qapp qxuiw ee lat decc jicii, ix dirr buadser tangx ingxhiongw huanhux qapp gong langg, sowbok qaur jnia' vah langg, simrjiww jit-vah nng-vah, iacc qaur go~lak-vah, je qaxx qaur cingban dy' u. Danw qaur xmoo iamwsen, lirkuix ix ee sintew, ix qacc byy sin'uix iacc qongdig, dyrr e huan ludhuad, hai jiongwsingx zip byy qnaiwdng dergak. In’ui srid kir jinjniar ee qamxsiu, qaidongx e duirlyc.

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 jiong' Zulaii qongw :ee, dirr guaw jibbet liauxau, dirr buadser suantuann, hro jiongwsingx poxpenr duiww jitt xee ywgi u kaigo, m tangx hro tnimoo did diyc hongven, vyxho u cisiuw :ee jniaa busiong ee dy.

(Shurangama Sutra, Volume 9-13)

"Further, in this state of Samadhi, the good person sees the disintegration of the form skandha and understands the feeling skandha. He savors the state of false clarity, and it deeply enters his mind and bones. Boundless love may suddenly well forth from his mind. When that love becomes extreme, he goes insane with greed and lust. This is called 'when an agreeable state of Samadhi enters one's mind, lacking the wisdom to control oneself and mistakenly engaging in lustful behavior'. 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 desire will enter his mind. He will become an outspoken advocate of lust, calling it the Way to Bodhi. He will teach his lay followers to indiscriminately engage in acts of lust, calling those who commit acts of lust his Dharma heirs. The power of spirits and ghosts in the Ending Age will enable him to attract a following of ordinary, naive people numbering one hundred, two hundred, five or six hundred, or as many as one thousand or ten thousand. When the demon becomes bored, it will leave the person's body. Once the person's charisma is gone, he will run afoul of the law. He will mislead living beings, so that they fall into the Relentless Hells. Lacking proper Samadhi, he will certainly fall."

"Ananda, ten of these states may occur in Dhyana as one's mental effort interacts with the feeling 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 my Nirvana, all of you should pass on the Tathagata's teachings, so that all living beings can awaken to their meaning. Do not let the demons of the heavens have their way. Offer protection so that all can realize the unsurpassed Way."

(楞嚴經卷第九之13)  

又彼定中諸善男子，見色陰銷，受陰明白。味其虛明深入心骨。其心忽有無限愛生。愛極發狂，便為貪欲。此名定境安順入心，無慧自持，誤入諸欲。悟則無咎，非為聖證。若作聖解，則有欲魔入其心腑。一向說欲為菩提道。化諸白衣平等行欲。其行淫者，名持法子。神鬼力故，於末世中攝其凡愚，其數至百。如是乃至一百二百，或五六百多滿千萬。魔心生厭，離其身體。威德既無，陷於王難。疑誤眾生，入無間獄。失於正受，當從淪墜。阿難！如是十種禪那現境，皆是受陰用心交互，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。汝等亦當將如來語，於我滅後傳示末法。遍令眾生開悟斯義。無令天魔得其方便。保持覆護，成無上道。