Shurangama Qingx (qauw-23)

“Qycc hiaxee senrlamjuw, sriu-dxir kangx .kir, be jygu diyc siaog susiongw, uanbuanw ee sendnia huad qngx. Dirr samadhi, ix iwhiongr dngg huewsiu, sinkow decc genxqiur dngg mia ee honghuad, duiww diongsingx sniu tamx, duiww hunx dnxua snesiw iawsen, hibang venwhuar kacc jiyw lehh tangx siongsiongg diamr lehh. 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 qriuu diongsingx ee langg laii senrlamjuw jiax. Senrlamjuw dyrr posed jyrui suathuad. Jitt xee langg hnor qongw kir tahongx laikir longxx byy jiongwgai, iacc si qongxx quer bxan lxiw, jit bak nih, an' hitt xui cruw diyc hiax ee mihqnia dngw .laii, iacc si qongxx dirr cur-lai bxow jit xui, quiw vo lo jiqanx, qiyr langg' an’ dangvingg  ee viah qaur saivingg ee viah kuaiwsog qniaa, suacc quiw nii dy' qniaa be qaur. Incuw, inx siongsinr jitt xee langg, liahjunw vut cuthen dirr binrjingg. Jitt xee langg cuir-lai dniardnia qongw 'Sibhongx jiongwsingx longxx si guaw ee qniaxsunx. Guaw snix jiongww vut, guaw jy sewqair. Guaw si tauu jit xee vut, jurzenn cutsir, m si siulenn did .laii .ee.' Jex si diamr dirr sewqanx ee jurjai tnimoo qiyr ix ee quanwsiok, kyxviw Camunda qapp sir tniongg ee Pishaca dongjuw, iauxx bue huatsimx :ee, liriong langg' iauxx bue jiauu bingtongx laii jiac ix ee jingkir. Iacc si byy uaxkyr sensnix, siuhinglangg tangx cinbak knuar diyc jurcingx si qimqongx tangx hro liw dngg huewsiu :ee. Xmoo iarr e lorhen bixluw ee srinx, hro siuhinglangg sanxsingx tamiok, diwsuw jit nii bue qaur, sniwmia qodaa. Siuhinglangg qycc e jurgenn-jurgiw, tniax .kiw .laii longxx naxx cincniu iaumui qongw :ee. Hiaxee langg m jaix sewsiongg,  jerje huanjue, buerjingrr hringg dyrr ixx singx dakyw. Xmoo ziauxluan hitt xee langg drir qaur siw .kir. Linw qaidongx singx u qakcad, jiacc be zip lunhuee. Narr budix u behik, e duirlyc byy qnaiwdng dergak.

(Shurangama Sutra, Volume 9-23)

"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 long life, so he toils at investigating its subtleties as he greedily seeks for immortality. He wishes to cast aside the birth and death of the body, and suddenly he hopes to end the birth and death of thoughts as well, so that he can abide forever in a subtle form. 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 long life, he arranges a seat and speaks the Dharma. He is fond of saying that he can go places and come back without hindrance, perhaps traveling ten thousand miles and returning in the twinkling of an eye. He can also bring things back from wherever he goes. Or he may tell someone to walk from one end of the room to the other, a distance of just a few paces. Then even if the person walked fast for years, he could not reach the wall. Therefore people believe in the possessed person and mistake him for a Buddha. He often says, "All the living beings in the ten directions are my children. I gave birth to all Buddhas. I created the world. I am the original Buddha. I created this world naturally, not due to cultivation. This may be a Chamunda sent from the retinue of the demon in the Heaven of Sovereignty, or a youthful Pishacha from the Heaven of the Four Kings that has not yet brought forth the resolve. It takes advantage of the person's luminous clarity and devours his essence and energy. Or perhaps without having to rely on a teacher, the cultivator personally sees a being that tells him, "I am a Vajra Spirit who has come to give you long life." Or the being transforms itself into a beautiful woman and engages him in frenzied lust, so that within a year his vitality is exhausted. He talks to himself; and to anyone listening he sounds like a goblin. The people around him do not realize what is happening. In most cases such a person will get in trouble with the law. But before he is punished, he will die from depletion. The demon disturbs and confuses the person to the point of death. 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23)  

又善男子，受陰虛妙，不遭邪慮，圓定發明。三摩地中，心愛長壽，辛苦研幾，貪求永歲，棄分段生，頓希變易細相常住。爾時天魔候得其便。飛精附人，口說經法。其人竟不覺知魔著，亦言自得無上涅槃。來彼求生善男子處，敷座說法。好言他方往還無滯。或經萬里，瞬息再來。皆于彼方取得其物。或於一處，在一宅中，數步之間，令其從東詣至西壁是人急行，累年不到。因此心信，疑佛現前。口中常說，十方眾生皆是吾子。我生諸佛。我出世界。我是元佛，出世自然，不因修得。此名住世自在天魔，使其眷屬，如遮文茶，及四天王毗舍童子，未發心者，利其虛明，食彼精氣。或不因師，其修行人親自觀見，稱執金剛與汝長命。現美女身，盛行貪欲。未逾年歲，肝腦枯竭。口兼獨言，聽若妖魅。前人未詳，多陷王難。未及遇刑，先已乾死。惱亂彼人，以至殂殞。汝當先覺，不入輪迴。迷惑不知，墮無間獄。