Shurangama Qingx (qauw-17)

“Qycc hiaxee senrlamjuw, sriu-dxir kangx .kir, be jygu diyc siaog susiongw, uanbuanw ee sendnia huad qngx. Dirr samadhi, ix iwhiongr kingqiur surbut venwhuar taubuew ee qinvunw, simx jingbii, duiww venrved 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, iarr jurcingx qongxx qaqi did diyc busiong liappuann. U air beh cue qinvunw ee langg laii senrlamjuw jiax. Senrlamjuw dyrr posed jyrui suathuad. Ix ee sinkux u sin'uix, tangx hanghok laii beh qriuu :ee, suxx hiaxee dirr ix jyrui vnix:a :ee suizenn iauxx bue tniax diyc hxuad, jurzenn simhok. Ix jiong’ vut, liappuann, potee, qapp huatsinx qongxx si henrjingg dyrr dirr guaw higsingx dingxbin, verqniaw jit dai jit dai tuann .lyc .kir, dyrr si huatsinx ingxuanw diamr lehh be dngrjuat. Ix qycc qongw henrjai jiax dyrr si vudqog, byy vadd xee cingjing soxjai qap qimsig ee vudsinx. Hiaxee langg siongsinr iarr jiapsiu, srid kir cocox ee huatsimx, sniwmia quiix dirr jitt hy ixjingg m bad duw .quer .ee. Jitt xee langg gugong, beluan, liahjunw qaqi si posad, cuiqiur ix ee simsux ee sii, e pywhuai vut ee ludgii, amwdiongx kir buanxjiog ix jiongxjiongw ee iogbong. Ix kauw-diongx hnor qongw ganw, hni, pni, qapp jic longxx si jingrtow, qycc qongw lamluw singr ee kiwquanx jiacc si potee qapp liappuann jinjniar ee soxjai. Hiaxee budix :ee siongsinr jiaxee lacsab ue. Jex qiyr juer qoxdok iacc og bang qxuiw 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 9-17)

"Further, 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 to know the origins of things, so he exhaustively investigates the nature of physical things and their changes from beginning to end. He intensifies the keenness of his thoughts as he greedily seeks to analyze things. 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 to know the source of things, he arranges a seat and speaks the Dharma. His body has an awesome spiritual quality which subdues the seeker. He makes the minds of those gathered beside his seat spontaneously compliant, even before they have heard the Dharma. He says to all those people that the Buddha's Nirvana, Bodhi, and Dharma-body are there before them in the form of his own physical body. He says, "The successive begetting of fathers and sons from generation to generation is itself the Dharma-body, which is permanent and never-ending. What you see right now are those very Buddhalands. There are no other pure dwellings or golden features." Those people believe and accept his words, forgetting their initial resolve. They offer up their lives, feeling they have obtained something unprecedented. They are all beguiled and confused into thinking he is a Bodhisattva. As they pursue his ideas, they break the Buddha's moral precepts and covertly indulge their greedy desires. He is fond of saying that the eyes, ears, nose, and tongue are the Pure Land, and that the male and female organs are the true place of Bodhi and Nirvana. Ignorant people believe these filthy words. This is a poisonous ghost or an evil nightmare 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17)  

又善男子，受陰虛妙，不遭邪慮，圓定發明。三摩地中，心愛根本，窮覽物化性之終始，精爽其心，貪求辨析。爾時天魔候得其便。飛精附人，口說經法。其人先不覺知魔著，亦言自得無上涅槃。來彼求元善男子處，敷座說法。身有威神，摧伏求者。令其座下，雖未聞法，自然心伏。是諸人等，將佛涅槃菩提法身，即是現前我肉身上。父父子子，遞代相生，即是法身常住不絕。都指現在即為佛國。無別淨居及金色相。其人信受，亡失先心。身命歸依，得未曾有。是等愚迷，惑為菩薩。推究其心，破佛律儀，潛行貪欲。口中好言眼耳鼻舌，皆為淨土。男女二根，即是菩提涅槃真處。彼無知者，信是穢言。此名蠱毒魘勝惡鬼年老成魔，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。