Shurangama Qingx (qauw-21)

“Qycc hiaxee senrlamjuw, sriu-dxir kangx .kir, be jygu diyc siaog susiongw, uanbuanw ee sendnia huad qngx. Dirr samadhi, ix iwhiongr sintongx, genxqiur jiongxjiongw venwhuar ee qinguann, duiww sinlat 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 u sintongx ee langg laii senrlamjuw jiax. Senrlamjuw dyrr posed jyrui suathuad. Jitt xee langg ursii ciuw pangg huexqngx, iong ciuw liac qngx vunx dirr siwkouii tniajiongr ee taukagdingw. Jiaxee tniajiongr taukakdingw ee huexqngx longxx u sxor ciyh hiacc dngg, byy qamxqag diyc siykuir, iarr be siyx .kiw .laii. Ix ursii dirr juiw-dingw qniaa, bersux dirr vnide decc qniaa; ursii dirr kongdiongx diam diam jre lehh byy dinxdang, ursii dirr qxanx-aw-lai iacc dirr dre-aw-lai. Ix tangx cngx quer txangx-aw iacc viah, longxx byy jiongwgai. Ix dna’ dirr dyvingx jitt hxang vutdid jurjai. Ix qongw qaqi si vut, srinx cing vig’ix, sriu bikiu lexqingr. Ix huixvongr senrdnia qapp ludle, dikme jiongww dode. Ix qra langg’ ee susu iah iah .cud .laii, byy decc qniax ho’ngg qiciyr iacc kiwhiamm. Ix cuir-lai siongsiongg qongw sintongx jurjai, iacc si hro langg' knuar qnir vut ee qoktow. Hex si quiw ee lat decc behik langg, m si jinsit :ee. Ix janwtanr qniaa imhingg, byy kenwjig colow ee hing’uii, qycc iong jiongxjiongw uwuer ee hongsid laii tuann hxuad. Jex si tnide dua lat snuax-jniax, haiw-jniax, hongx-jniax, hyy-jniax, too-jnxiax, iacc itcer cauxbok jig qiab jniaa jniax, iacc si lringg-quixmui, iacc siurjiongx ee senx qycc uac juer quixmui, iacc si senx sixqii qaur, ingqaix siw, ix ee hxingg byy huar, u vadd xee quixquair qra hursinx, qaur qaxx 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 9-21)

"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 spiritual powers and all manner of transformations, so he investigates the source of transformations as he greedily seeks for spiritual powers. 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, truly unaware that he is possessed by a demon, also claims he has reached unsurpassed Nirvana. When he comes to see that good person who seeks spiritual powers, he arranges a seat and speaks the Dharma. The possessed person may hold fire in his hands and, grasping a portion of it, put a flame on the head of each listener in the Fourfold Assembly. The flames on top of their heads are several feet high, yet they are not hot and no one is burned. Or he may walk on water as if on dry land. Or he may sit motionless in the air. Or he may enter into a bottle or stay in a bag. Or he may pass through window panes and walls without obstruction. Only when attacked by weapons does he feel ill at ease. He declares himself to be a Buddha, and wearing the clothing of a lay person, he receives bows from Bhikshus. He slanders Dhyana meditation and the moral regulations. He scolds his disciples and exposes people's affairs without fear of ridicule or rejection. He often talks about spiritual powers and self-mastery, and he may cause people to see visions of Buddhalands but they are unreal and arise merely from the ghost's power to delude people. He praises the indulgence of lust and does not condemn lewd conduct. He uses indecent means to transmit his Dharma. This is a powerful nature spirit: a mountain sprite, a sea sprite, a wind sprite, a river sprite, an earth sprite, or a grass-and-tree sprite that has evolved over long ages. It may be a dragon-goblin; or a rishi who has been reborn as a goblin; or again a rishi who, having reached the end of his appointed time, should have died, but whose body does not decay and is possessed by another goblin. In its old age it 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21)  

又善男子，受陰虛妙，不遭邪慮，圓定發明。三摩地中，心愛神通，種種變化，研究化元，貪取神力。爾時天魔候得其便。飛精附人，口說經法。其人誠不覺知魔著，亦言自得無上涅槃。來彼求通善男子處，敷座說法。是人或復手執火光，手撮其光，分於所聽四眾頭上。是諸聽人頂上火光，皆長數尺，亦無熱性，曾不焚燒。或水上行，如履平地。或于空中，安坐不動。或入瓶內。或處囊中。越牖透垣，曾無障礙。唯于刀兵不得自在。自言是佛。身著白衣，受比丘禮。誹諦禪律，罵詈徒眾。訐露人事，不避譏嫌。口中常說神通自在。或復令人傍見佛土。鬼力惑人，非有真實。讚歎行淫，不毀粗行。將諸猥媟，以為傳法。此名天地大力山精，海精風精河精土精，一切草木積劫精魅。或復龍魅。或壽終仙，再活為魅，或仙期終，計年應死，其形不化，他怪所附。年老成魔，惱亂是人。厭足心生，去彼人體。弟子與師，多陷王難。汝當先覺，不入輪迴。迷惑不知，墮無間獄。