Shurangama Qingx (qauw-14)

"Ananda! Siulen samadhi ee senrlamjuw, sriux-dxir ixx bedjin, suizenn iauxx u lrau, huanlyw iauxx bue jin, simx lirkuix hingtew, kyxviw jiauw vuex cud lamx, ixx erdangr singjiu an’ huanhux ee sintew qinglik posad lak-jap xee singwui. Did diyc ir-snix-srinx :ee, beh kir dyhh longxx byy jiongwgai. Kyxpiw u langg dirr binbang ee sii qongxue. Jitt xee langg suizenn longxx byy iwsig, ix qongw ee ue im'un hunbingg. Byy kunr :ee tniax .diyc longxx tniax u ix qongw :ee. Jex qiyr juer sniu-dxir ee kuhik. Narr drang-liam bedjin, puu-sniu siauduu, qakgo ee simx bingqngx, kyxviw druu kir din’aix. Jiongwsingx ee snesiw, tauu qapp buew longxx bingvik. Jex qiyr juer sniu-dxir bedjin. Jitt xee langg tangx ciauuat lyy huanlyw. Quancad qidiongx ee in’iuu, si ixx liutongx ee bongrsiongw juer qinvunw.

Ananda! Hiaxee senrlamjuw sriu-dxir kangx .kir, be jygu diyc siaog susiongw, uanbuanw ee sendnia huad qngx. Dirr samadhi, ix iwhiongr uanbuanw ee qongbingg, uirr beh jingjinr simsux e duiww kaxqii ee hxuad sniu tamx. Hitt sii tnimoo tranr diyc siqix, qiyr iaujniax qra ix hursinx, hro ix cuir qongw qinghuad. Jitt xee langg byy diwqag virr xmoo hursinx, jurcingx qongxx qaqi did diyc busiong liappuann. U beh qriuu kaxqii ee langg laii senrlamjuw jiax, ix dyrr posed jyrui suathuad. Ix ee hingtew liammix jyr bikiu hro langg' knuar .diyc, liammix jyr Shakra, liammix jyr hurluw, higjiar jyr bikuni, iacc si dirr amr vangg lairdew sinkux e huad qngx. Jitt xee langg gugong, beluan, liahjunw qaqi si posad, hro langg' sinr ix ee qauwhuar diwsuw simx siurr dongriauu. Ix pywhuai Vut ee ludgii, amwdiongx kir buanxjiog ix jiongxjiongw ee iogbong. Cuir-lai hnor qongw jailan iacc qetsiongg jiaxee ngirngiu, iacc qongw Zulaii dirr dyhh cutsir, iacc qongw huew-qiab, iacc qongw dyvingx ee dairjir hro langg’ kiongxvor, hro langg' cur nirr ee qasanw byy inqor kaix liauw. Jex si quixquair jiac lau jniaa xmoo laii ziauxluan siuhing :ee. Danw qaur ix iawsen, lirkuix hitt xee langg ee sintew, derjuw qapp sensnix longxx e huanrhuad. Linw qaidongx singx u qakcad, jiacc be zip lunhuee. Narr budix u behik, e duirlyc byy qnaiwdng dergak.

(Shurangama Sutra, Volume 9-14)

"Ananda, when the good person who is cultivating Samadhi has put an end to the feeling skandha, although he has not achieved the elimination of outflows, his mind can leave his body the way a bird escapes from a cage. From within his ordinary body, he already has the potential for ascending through the Bodhisattvas' sixty levels of Sagehood. He attains the 'body produced by intent' and can roam freely without obstruction. Suppose, for instance, someone is talking in his sleep. Although he does not know he is doing it, his words are clear, and his voice and inflection are all in order, so those who are awake can understand what he is saying. This is the region of the thinking skandha. If he puts an end to his stirring thoughts and rids himself of superfluous thinking, it is as if he has purged defilement from the enlightened, understanding mind. Then one is perfectly clear about the births and deaths of all categories of beings from beginning to end. This is the end of the thinking skandha. One can then transcend the turbidity of afflictions. Contemplating the cause of the thinking skandha, one sees that interconnected false thoughts are its source."

"Ananda, in the unhindered clarity and wonder that ensues after the feeling skandha is gone,* this good person is untroubled by any deviant mental state and experiences perfect, bright concentration. Within Samadhi, his mind craves its perfect brightness, so he sharpens his concentrated thought as he greedily seeks for cleverness and skill. At that time a demon from the heavens seizes the opportunity it has been waiting for. Its spirit possesses another person and uses him as a mouthpiece to expound the Sutras and the Dharma. This person, unaware that he is possessed by a demon, claims he has reached unsurpassed Nirvana. When he comes to see that good person who seeks cleverness and skill, he arranges a seat and speaks the Dharma. In an instant, he may appear to be a Bhikshu, enabling that person to see him as such, or he may appear as Shakra, as a woman, or as a Bhikshuni; or his body may emit light as he sleeps in a dark room. The good person is beguiled and fooled into thinking that the other is a Bodhisattva. He believes the other's teachings and his mind is swayed. He breaks the Buddha's moral precepts and covertly indulges his greedy desires. The other person is fond of speaking about calamities, auspicious events, and unusual changes. He may say that a Tathagata has appeared in the world at a certain place. He may speak of catastrophic fires or wars, thus frightening people into squandering their family wealth without reason. This is a strange ghost that in its old age has become a demon. It disturbs and confuses the good person. But when it tires of doing so, it will leave the other person's body. Then both the disciples and the teacher will get in trouble with the law. You should be aware of this in advance and not get caught up in the cycle of transmigration. If you are confused and do not understand, you will fall into the Relentless Hells."

(楞嚴經卷第九之14)  

阿難！彼善男子修三摩提受陰盡者，雖未漏盡，心離其形，如鳥出籠，已能成就，從是凡身上歷菩薩六十聖位。得意生身，隨往無礙。譬如有人，熟寐囈言。是人雖則無別所知。其言已成音韻倫次。令不寐者，咸悟其語。此則名為想陰區宇。若動念盡，浮想銷除。於覺明心，如去塵垢。一倫生死，首尾圓照，名想陰盡。是人則能超煩惱濁。觀其所由，融通妄想以為其本。阿難！彼善男子受陰虛妙，不遭邪慮，圓定發明。三摩地中，心愛圓明，銳其精思貪求善巧。爾時天魔候得其便。飛精附人，口說經法。其人不覺是其魔著，自言謂得無上涅槃。來彼求巧善男子處，敷座說法。其形斯須，或作比丘，令彼人見。或為帝釋。或為婦女。或比丘尼。或寢暗室身有光明。是人愚迷，惑為菩薩。信其教化，搖蕩其心。破佛律儀，潛行貪欲。口中好言災祥變異。或言如來某處出世。或言劫火。或說刀兵。恐怖於人。令其家資，無故耗散。此名怪鬼年老成魔，惱亂是人。厭足心生，去彼人體。弟子與師，俱陷王難。汝當先覺，不入輪迴。迷惑不知，墮無間獄。