Shurangama Qingx (qauw-8)

"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 dirr Zulaii jibbet liauxau, dirr buadhuad-sidai suanqangw jitt xee ywgi, m tangx hro tnimoo did diyc hongven, vyxho u cisiuw :ee jniaa busiong ee dy.

Ananda! Hiaxee siulen samadhi qapp samatha ee senrlamjuw, sxig-dxir bedjin, qnir diyc jiongww vudsimx kyxviw dirr bingg qniar lairdew henxhen cud hingtew, naxx cincniu u soxx did .diyc, mrqycc berdangr jok'iong. Kyxviw venwsui :ee, ciuw qapp kax longxx dilehh, qnir .diyc iacc tniax .diyc longxx byy gihik, simx jiapciog diyc guarlaii ee siaa be dinxdang. Jex qiyr juer sriu ximx ee kuhik. Itdanr venwsui ee jinghingg byy .kir, ix ee simx lirkuix sintew, tangx dngw kir quanknuar ix ee binrbak, ongxlaii juriuu, byy qycc u joxgai. Jex qiyr juer sriu ximx bedjin. Jitt xee langg dyrr tangx ciauuat lyy qenwsig. Quancad qidiongx in'iuu, si ixx hix ee bingvik qapp bongrsiongw juer qinvunw.

Ananda! Hiaxee senrlamjuw e dirr jitt lairdew did diyc dua qonghuix. Inx ee simx huad cud qongbingg, lairdew quewtauu apjer, hutzenn dirr hitt xui huad cud buqiongjin ee vrix. Zucuw, inx simrjiww knuar diyc bangxtangg uanxzenn iur qniaw, simx snix cud lenbinw, vutqag lrauu bagsaiw. Jex qiyr juer qong'iong apjer quewtauu. U liauxgo dyrr byy quewsid, m si jingwgo diyc singwdy. Qakgo liauw byy besid, quw .laii qaqi e siaubyy. Narr liahjunw qaqi ixx jniaa sxingr :ee, dyrr u vrix xmoo zip ix ee simdew, qnir diyc langg dyrr visiongx, tikaur byy suah. In'ui srid kir jinjniar ee qamxsiu, qaidongx e duirlyc.

(Shurangama Sutra, Volume 9-8)

"Ananda, all ten of those states may occur in Dhyana as one's mental effort interacts with the form 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 the Tathagata's Nirvana, all of you should rely on and proclaim this teaching. Do not let the demons of the heavens have their way. Offer protection so all can realize the unsurpassed Way."

"Ananda, when the good person who is cultivating Samadhi and Shamatha has put an end to the form skandha, he can see the mind of all Buddhas as if seeing an image reflected in a bright mirror. He seems to have obtained something, but he cannot use it. In this he resembles a paralyzed person. His hands and feet are intact, his seeing and hearing are not distorted, and yet his mind has come under a deviant influence, so that he is unable to move. This is the region of the feeling skandha. Once the problem of paralysis subsides, his mind can then leave his body and look back upon his face. It can go or stay as it pleases without further hindrance. This is the end of the feeling skandha. This person can then transcend the turbidity of views. Contemplating the cause of the feeling skandha, one sees that false thoughts of illusory clarity are its source."

"Ananda, in this situation the good person experiences a brilliant light. A feeling arises in his mind as a result of excessive internal pressure. At this point, he suddenly feels such boundless sadness that he looks upon even mosquitoes and gadflies as newborn children. He is overwhelmed with pity and bursts into tears without knowing it. This is called 'trying too hard to suppress the mind in the course of cultivation'. If he understands, then there is no error. This experience does not indicate sagehood. If he realizes that and remains unconfused, then after a time it will disappear. But if he considers himself a sage, then a demon of sadness will enter his mind. Then, as soon as he sees someone, he will feel sad and cry uncontrollably. Lacking proper Samadhi, he will certainly fall."

(楞嚴經卷第九之8)  

阿難！如是十種禪那現境，皆是色陰用心交互，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。汝等當依如來滅後，於末法中宣示斯義。無令天魔得其方便。保持覆護，成無上道。阿難！彼善男子，修三摩提奢摩他中色陰盡者，見諸佛心，如明鏡中顯現其像。若有所得而未能用。猶如魘人，手足宛然，見聞不惑，心觸客邪而不能動。此則名為受陰區宇。若魘咎歇，其心離身，返觀其面，去住自由，無復留礙，名受陰盡。是人則能超越見濁。觀其所由，虛明妄想以為其本。阿難！彼善男子，當在此中得大光耀。其心發明，內抑過分。忽於其處發無窮悲。如是乃至觀見蚊蟲，猶如赤子，心生憐愍，不覺流淚。此名功用抑摧過越。悟則無咎，非為聖證。覺了不迷，久自銷歇。若作聖解，則有悲魔入其心腑。見人則悲，啼泣無限。失於正受，當從淪墜。

Shurangama Qingx (qauw-7)

"Ananda, liw qaidongx jai’ngiaw. Liw jre dirr dyrdniuu, diyhh siauduu soxu liamrtauu. Liamrtauu narr bedjin, itcer cutlii ee liamrtauu dyrr e jingbii laii henxbingg. Drang iacc jing longxx byy venr, hueig iacc be qir .did longxx qangrkuanw, qaidongx diamr dirr jitt xee jongrtair zip samadhi, kyxviw bagjiux qimx :ee dirr dua oamr ee soxjai, simsingr bibiau cingjing, simx iauxx berdangr huad qngx. Jex qiyr juer sig-dxir ee kuhik. Narr bagjiux binglangw, sibhongx kuix kuix, be qycc oamr. Jex qiyr juer sig-dxir bedjin, jitt xee langg dyrr tangx ciauuat lyy qiab. Quancad sig-dxir ee in'iuu, qenqor ee bongrsiongw si qinguann.

Ananda! Qaidongx dirr jitt lairdew genxqiur bibiau qongbingg ee vunxsingr, sintew ee sir dua be qycc dnivnuar, liammisii, sintew tangx qniaa cud jiongwgai. Jex qiyr juer jingbii ee qngx lrauu cud henrjingg ee qxingw. Jitt xee qonglik ee jongrtair dna’ jiamrsii narnia, m si jingwgo diyc sxingr. Byy liahjunw qaqi ixx jniaa sxingr, jex sxen-qingxqair. Narr liahjunw qaqi ixx jniaa sxingr :ee, dyrr e virr hiaxee siaquiw laii ingxhiongw.

Ananda! Qycc ixx jitt xee simx siongser genxqiur bibiau qongbingg ee vunxsingr, tangx qra ix ee sinkux lairdew knuar qaxx bingg ~  ~. Jitt xee langg hutzenn dirr sinxkux lairdew liac cud binrtangg. Ix ee sinkux juanzenn qangrkuanw, iarr byy huixsiongx. Jex qiyr juer jingbii ee qngx dirr tew-lai lrauu. Jitt xee jingbii ee siuhing-jongrtair dna’ jiamrsii narnia, m si jingwgo diyc sxingr. Byy liahjunw qaqi ixx jniaa sxingr :ee si sxen-qingxqair. Narr liahjunw qaqi ixx jniaa sxingr :ee, dyrr e virr hiaxee siaquiw laii ingxhiongw. 

Qycc ixx jitt xee simx lairgua siongser genxqiur. Hitt sii ix ee hunpig, iwjir, qapp jingsinn, druu kir siksinx ee jipdiok, cunx :ee longxx zip kir jok'iongx, horsiongx qauliuu. Hutzenn dirr kongdiongx tniax diyc qangxhuad ee snia’imx, iacc si tniax diyc sibhongx qangg sijun huad cud jingbit ee ywgi. Jex qiyr juer jingsinn qapp hunpig sna' lirhap. Jitt sii singjiu ee sxen-jingw dna’ jiamrsii narnia, m si jingwgo diyc sxingr. Byy liahjunw qaqi ixx jniaa sxingr, jex sxen-qingxqair. Narr liahjunw qaqi ixx jniaa sxingr :ee, dyrr e virr hiaxee siaquiw laii ingxhiongw.

Qycc ixx jitt xee simx dingcingx lorcud bingqngx, luerjai huad cud qongbingg, sibhongx siwqer longxx si Jambunada ee sikdir. Itcer jiongxlui huar juer Zulaii. Hitt sii hutzenn qnir Vairochana tnix-qngx-daii virr cingx jrunx vut uii lehh, vac’ig qoktow qapp lenhuex qang sii cuthen. Jex qiyr juer simhunn tua sinsig, simx ee qngx bingliang, jiyr soxu sewqair. Jitt xee jongrtair dna’ jiamrsii narnia, m si jingwgo diyc singwdy. Byy liahjunw qaqi ixx jniaa sxingr :ee sxen-qingxqair. Narr liahjunw qaqi ixx jniaa sxingr :ee, dyrr e virr hiaxee siaquiw laii ingxhiongw. 

Qycc ixx jitt xee simx jingbit genxqiur bibiau ee qongbingg, itdit quancad, atjer, hanghok, joxjiw sniu' ciauquer .kir. Hitt sijun, sibhongx hukongx hutzenn venr cid jiongw vyxbut ee sig, iacc vah vyw ee sig, qang sijun venww muaw, qycc byy siy’ gai. Cnix :ee, ngg :ee, angg :ee, qapp vec :ee, qokved sunzenn lorhen. Jex qiyr juer atjer qonglik ciauquer. Jitt xee jongrtair dna’ jiamrsii narnia, m si jingwgo diyc singwdy. Byy liahjunw qaqi ixx jniaa sxingr :ee si sxen-qingxqair. Narr liahjunw qaqi ixx jniaa sxingr :ee, dyrr e virr hiaxee siaquiw laii ingxhiongw. 

Qycc ixx jitt xee simx genxqiur qaxx dingcingx, jingbii ee qngx byy luan. Hutzenn dirr vnuawmii, dirr oamr ee sxig-lai qnir diyc jiongxjiongw mihqnia, bersux zit .sii. Dirr oamr ee sxig-lai ee mihqnia iarr byy dubet. Jex qiyr juer simx sewbii, tangx cingcyw qycc jingbii knuar diyc oamr ee soxjai. Jitt xee jongrtair dna’ jiamrsii narnia, m si jingwgo diyc singwdy. Byy liahjunw qaqi ixx jniaa sxingr :ee si sxen-qingxqair. Narr liahjunw qaqi ixx jniaa sxingr :ee, dyrr e virr hiaxee siaquiw laii ingxhiongw. 

Qycc ixx jitt xee simx ham' hukongx hiongtongx, siwjix hutzenn ham’ cauxbok qangrkuanw, huew siyx iacc dyx jamw longxx byy qamxqag. Qycc dua huew berdangr qra siyx .kir, quah ix ee bah bersux decc pud caa. Jex qiyr juer ham' dinser habvingr, vaiduu de, juiw, huew, qapp hongx jitt sir dua ee vunxsingr, itsimx zip senzenn ee qingxqair. Jitt xee jongrtair dna’ jiamrsii narnia, m si jingwgo diyc singwdy. Byy liahjunw qaqi ixx jniaa sxingr :ee si sxen-qingxqair. Narr liahjunw qaqi ixx jniaa sxingr :ee, dyrr e virr hiaxee siaquiw laii ingxhiongw. 

Qycc ixx jitt xee simx singjiu cingjing, cingjing ee simx qonglik qaur qik, hutzenn knuar diyc sibhongx dairde ee sanhyy longxx jniaa juer vudqog, qeww u cid vyw ee qngx, qongbingg muaw siwqer. Qycc knuar diyr Ganges Hyy suax ee sowliong ee Vut qapp Zulaii venww muaw hukongx, lauqyh qapp qiongden huale. Hiongr qe knuar diyc dergak, hiongr quann quanknuar tenqiongx, longxx byy jiongwgai. Jex qiyr juer juansimx sniu qac'ir qapp iamwor jiamrjiamr cimzip, sniu quw huawhen :ee. Jitt xee jongrtair m si jingwgo diyc singwdy. Byy liahjunw qaqi ixx jniaa sxingr :ee si sxen-qingxqair. Narr liahjunw qaqi ixx jniaa sxingr :ee, dyrr e virr hiaxee siaquiw laii ingxhiongw. 

Qycc ixx jitt xee simx cim'uanw genxqiur, hutzenn dirr cimx xia, hng hng knuar diyc uanhongx ee cirqex qapp siyw hang, iacc tniax diyc cinjok qapp quanwsiok ee qongxue-sniax. Jex qiyr juer vig simx vig qaur qik e vuex .cud .kir, soxiw knuar diyc jerje qeckuix :ee. Jitt xee jongrtair m si jingwgo diyc singwdy. Byy liahjunw qaqi ixx jniaa sxingr :ee si sxen-qingxqair. Narr liahjunw qaqi ixx jniaa sxingr :ee, dyrr e virr hiaxee siaquiw laii ingxhiongw. 

Qycc ixx jitt xee simx jingbii genxqiur qaur qik, knuar diyc senrdiwsig ee hingtew venwhuar, dirr diap aw quw ee siqanx byy indnuax u jiongxjiongw cen'ii. Jex qiyr juer siaa simx virr mngwsngr soxx ingxhiongw, iacc si jygu tenmoo zip ix ee simvag, byy indnuax tangx suathuad, tongdat bibiau ee ywgi. Jitt xee jongrtair m si jingwgo diyc singwdy. Byy liahjunw qaqi ixx jniaa sxingr :ee, xmoo-su e byy .kir. Narr liahjunw qaqi ixx jniaa sxingr :ee, dyrr e virr hiaxee siaquiw laii ingxhiongw. 

(Shurangama Sutra, Volume 9-7)

"Ananda, you should know that as a cultivator sits in the Bodhimanda, he is doing away with all thoughts. When his thoughts come to an end, there will be nothing on his mind. This state of pure clarity will stay the same whether in movement or stillness, in remembrance or forgetfulness. When he dwells in this place and enters Samadhi, he is like a person with clear vision who finds himself in total darkness. Although his nature is wonderfully pure, his mind is not yet illuminated. This is the region of the form skandha. If his eyes become clear, he will then experience the ten directions as an open expanse, and the darkness will be gone. This is the end of the form skandha. He will then be able to transcend the turbidity of time. Contemplating the cause of the form skandha, one sees that false thoughts of solidity are its source."

"Ananda, at this point, as the person intently investigates that wondrous brightness, the four elements will no longer function together, and soon the body will be able to transcend obstructions. This state is called 'the pure brightness merging into the environment'. It is a temporary state in the course of cultivation and does not indicate sagehood. If he does not think he has become a sage, then this will be a good state. But if he considers himself a sage, then he will be vulnerable to the demons' influence."

"Further, Ananda, as the person uses his mind to intently investigate that wondrous light, the light will pervade his body. Suddenly he will be able extract intestinal worms from his own body, yet his body will remain intact and unharmed. This state is called 'the pure light surging through one's physical body'. It is a temporary state in the course of intense practice, and does not indicate sagehood. If he does not think he has become a sage, then this will be a good state. But if he considers himself a sage, then he will be vulnerable to the demons' influence."

"Further, as the person uses his mind to intently investigate inside and outside, his physical and spiritual souls, intellect, will, essence, and spirit will be able to interact with one another without affecting his body. They will take turns as host and guests. Then he may suddenly hear the sounds of Dharma being spoken in space, or perhaps he will hear esoteric truths being pronounced simultaneously throughout the ten directions. This state is called 'the essence and souls alternately separating and uniting, and the planting of good seeds'. It is a temporary state and does not indicate sagehood. If he does not think he has become a sage, then this will be a good state. But if he considers himself a sage, then he will be vulnerable to the demons' influence."

"Further, when the person's mind becomes clear, unveiled, bright, and penetrating, an internal light will shine forth and turn everything in the ten directions into the color of Jambunada gold. All the various species of beings will be transformed into Tathagatas. Suddenly he will see Vairochana Buddha seated upon a platform of celestial light, surrounded by a thousand Buddhas who simultaneously appear upon lotus blossoms in a hundred million lands. This state is called 'the mind and soul being instilled with spiritual awareness'. When he has investigated to the point of clarity, the light of his mind will shine upon all worlds. This is a temporary state and does not indicate sagehood. If he does not think he has become a sage, then this will be a good state. But if he considers himself a sage, then he will be vulnerable to the demons' influence."

"Further, as the person uses his mind to intently investigate that wondrous light, he will contemplate without pause, restraining and subduing his mind so that it does not go to extremes. Suddenly the space in the ten directions may take on the colors of the seven precious things or the colors of a hundred precious things, which simultaneously pervade everywhere without hindering one another. The blues, yellows, reds, and whites will each be clearly apparent. This state is called 'trying too hard to subdue the mind'. It is a temporary state and does not indicate sagehood. If he does not think he has become a sage, then this will be a good state. But if he considers himself a sage, then he will be vulnerable to the demons' influence."

"Further, as the person uses his mind to investigate with clear discernment until the pure light no longer scatters, he will suddenly be able to see various objects in a dark room at night, just as if it were daytime. Yet the things which were already in the dark room do not disappear. This state is called 'refining the mind and purifying the vision until one is able to see in the dark'. It is a temporary state and does not indicate sagehood. If he does not think he has become a sage, then this will be a good state. But if he considers himself a sage, then he will be vulnerable to the demons' influence."

"Further, when his mind completely merges with emptiness, his four limbs will suddenly become like grass or wood, devoid of sensation even when burned by fire or cut with a knife. The burning of fire will not make his limbs hot, and even when his flesh is cut, it will be like wood being whittled. This state is called 'the merging of external states and the blending of the four elements into a uniform substance'. It is a temporary state and does not indicate sagehood. If he does not think he has become a sage, then this will be a good state. But if he considers himself a sage, then he will be vulnerable to the demons' influence."

"Further, when his mind accomplishes such purity that his skill in purifying the mind has reached its ultimate, he will suddenly see the earth, the mountains, and the rivers in the ten directions turn into Buddhalands replete with the seven precious things, their light shining everywhere. He will also see Buddhas, Tathagatas, as many as the sands of the Ganges, filling all of space. He will also see pavilions and palaces that are resplendent and beautiful. He will see the hells below and the celestial palaces above, all without obstruction. This state is called 'the gradual transformation of concentrated thoughts of like and dislike'. It does not indicate sagehood. If he does not think he has become a sage, then this will be a good state. But if he considers himself a sage, then he will be vulnerable to the demons' influence."

"Further, as the person uses his mind to investigate what is profound and far away, he will suddenly be able to see distant places in the middle of the night. He will see city markets and community wells, streets and alleys, and relatives and friends, and he may hear their conversations. This state is called 'having been suppressed to the utmost, the mind flies out and sees much that had been blocked from view'. It does not indicate sagehood. If he does not think he has become a sage, then this will be a good state. But if he considers himself a sage, then he will be vulnerable to the demons' influence."

"Further, as the person uses his mind to investigate to the utmost point, he may see a Good and Wise Advisor whose body undergoes changes. Within a brief interval, various transformations will occur which cannot be explained. This state is called 'having an improper mind which is possessed by a mountain sprite or a celestial demon, and without reason speaking Dharma that fathoms wondrous truths'. It does not indicate sagehood. If he does not think he has become a sage, then the demonic activities will subside. But if he considers himself a sage, then he will be vulnerable to the demons' influence."

(楞嚴經卷第九之7)  

阿難當知。汝坐道場，銷落諸念。其念若盡，則諸離念一切精明。動靜不移。憶忘如一。當住此處入三摩提。如明目人，處大幽暗，精性妙淨，心未發光。此則名為色陰區宇。若目明朗，十方洞開，無復幽黯，名色陰盡。是人則能超越劫濁。觀其所由，堅固妄想以為其本。阿難！當在此中精研妙明，四大不織，少選之間，身能出礙。此名精明流溢前境。斯但功用暫得如是，非為聖證。不作聖心，名善境界。若作聖解，即受群邪。阿難！復以此心精研妙明，其身內澈。是人忽然於其身內，拾出蟯蛔。身相宛然，亦無傷毀。此名精明流溢形體。斯但精行暫得如是，非為聖證。不作聖心，名善境界。若作聖解，即受群邪。又以此心內外精研。其時魂魄意志精神，除執受身，餘皆涉入，互為賓主。忽于空中聞說法聲。或聞十方同敷密義。此名精魄遞相離合，成就善種。暫得如是，非為聖證。不作聖心，名善境界。若作聖解，即受群邪。又以此心澄露皎徹，內光發明。十方遍作閻浮檀色。一切種類化為如來。于時忽見毗盧遮那，踞天光台，千佛圍繞，百億國土及與蓮華，俱時出現。此名心魂靈悟所染，心光研明，照諸世界。暫得如是，非為聖證。不作聖心，名善境界。若作聖解，即受群邪。又以此心精研妙明，觀察不停，抑按降伏，制止超越。于時忽然十方虛空，成七寶色，或百寶色。同時遍滿，不相留礙。青黃赤白，各各純現。此名抑按功力逾分。暫得如是，非為聖證。不作聖心，名善境界。若作聖解，即受群邪。又以此心研究澄徹，精光不亂。忽於夜半，在暗室內，見種種物，不殊白晝。而暗室物，亦不除滅。此名心細，密澄其見，所視洞幽。暫得如是，非為聖證。不作聖心，名善境界。若作聖解，即受群邪。又以此心圓入虛融，四體忽然同於草木，火燒刀斫，曾無所覺。又則火光不能燒爇。縱割其肉，猶如削木。此名塵並，排四大性，一向入純。暫得如是，非為聖證。不作聖心，名善境界。若作聖解，即受群邪。又以此心成就清淨，淨心功極，忽見大地十方山河皆成佛國，具足七寶，光明遍滿。又見恒沙諸佛如來遍滿空界，樓殿華麗。下見地獄，上觀天宮，得無障礙。此名欣厭凝想日深，想久化成。非為聖證。不作聖心，名善境界。若作聖解，即受群邪。又以此心研究深遠。忽於中夜，遙見遠方市井街巷，親族眷屬，或聞其語。此名迫心逼極飛出，故多隔見。非為聖證。不作聖心，名善境界。若作聖解，即受群邪。又以此心研究精極。見善知識，形體變移。少選無端種種遷改。此名邪心含受魑魅。或遭天魔入其心腹。無端說法，通達妙義。非為聖證。不作聖心，魔事銷歇。若作聖解，即受群邪。

Shurangama Qingx (qauw-6)

Vuddyy qra Ananda qapp dairjiongr qongw, “Linw diyhh jaix. U-lrau sewqair ee jap-zi lui singlingg, inx bibiau ee qakdix qapp uanbuanw ee simx ham’ sibhongx ee vut byy ca'ngi. In’ui liw ee bongrsiongw diwsuw jinliw sitbee, guduu ee air dyrr huatsingx. Jitt hy sitbee jit siwqer decc huatsingx, soxiw e sanxsingx kangx. Sitbee venwhuar byy suah, sewqair incuw laii snix cud. Mrjiacc sibhongx jiaxee cincniu din'aix sowliong hiacc je ee qoktow m si byy-lrau :ee, longxx si beluan ee bongrsiongw soxx jy.

Qaidongx jaix hukongx an' liw simlai snix .cud .laii, kyxviw jit pnir hunn dirr taiwkongx dna' jit diamw. Hyhongr jiongww sewqair iarr dirr hukongx-diongx lehh. Linw jiaxee narr jit xee langg huathen jinsit, huedngw vunxguann, jiaxee sibhongx hukongx e jinrqaix siausid. Hukongx-diongx soxu qoktow anwjnuaw qongxx be lic .kuix neh?

Linw jiaxee sriux senn decc jongsig samadhi, simx ham' sibhongx ee posad qapp jiongww byy-lrau dua arhat u siongtongx, tangx diamr dirr jibjing. Itcer moongg, quixsinn, qapp jiongww tenzinn-huanhux qnir diyc qiongden byy enqor laii vxangx lic, iacc huatqenr de dinxdang, dirr juiw-drew :ee, dirr liogde :ee, iacc dirr kongdiongx :ee, byy jit xee byy qniahniaa. Huanhux hunrdun, byy qakcad diyc venwhuar. Inx hiaxee longxx did diyc go jiongw sintongx, mrqycc byy-lrau iauxx byy bedjin, iauxx liuluann dinser inw huanlyw ee dairjir, zuhyy iong'unw linw qra inx ee soxjai pywhuai? Soxiw quixsinn, jiongww tnimoo, mngwsngr, qapp iaujniax e dirr liw siulen samadhi ee sii laii qra liw ziauxluan.

Mrqycc hiaxee jiongww xmoo suizenn dua siurkir, inx diamr dirr dinser ee huanlyw, liw diamr dirr bibiau ee qakdix lairdew, kyxviw hongx cuex qngx, kyxviw dyx dng juiw, longxx berdangr qra liw ingxhiongw. Liw naxx cincniu siyx tngx, inx naxx cincniu qenqor ee vingx, siyx krir jiamrjiam uaw qin, vingx vutzit dyrr e rngiuu .kir. Inx dandanx kyr sinlik, dna’ jyr langkeh. Inx ee pywhuai qapp ziauxluan erdangr singjiu bor, si liw simdiongx gnow dxir decc jywjuw. Juxlangg narr u beluan, langkeh dyrr did diyc hongven. Qaidongx dirr sendnia, qakgo byy sriu behik, hiaxee xmoo-su duiww liw dyrr bukyw-nairhyy. Gnow dxir siaubyy zip qongbingg ee qakdix, hitt qrunn siaog :ee longxx sriu oamr ee krir. Qongbingg tangx puar oamr. Oamr uaw qin, jurqiw e siaubyy. Inx nacc qnaw lauu lehh laii ziauxluan liw ee sendnia?

Narr byy bingkag qakgo, virr gnow dxir soxx bee, liw Ananda vitdnia juer xmoo ee qniaw, venr juer okmoo. Kyxviw Matangi ee jaboxqniaw jitt hxang vunxdew si siyw su. Ix dna’ duiww liw liam jxiur, vut ee ludii liw dyrr siuw be diauu. Veh-bxan hinggii lairdew, liw dna' jit diauu pywqair. In'ui liw ee simx cingjing, soxiw iauxx byy dimlunn. Jex si beh pywhuai liw juann srinx vyxquir ee qakdix. Kyxviw jnaixsiongr iacc dairsinn hutzenqanx virr kudiok, uadlinwdngw logpig, byy langg qra kyxlenn iacc qiuwjo.

(Shurangama Sutra, Volume 9-6)

“The Buddha told Ananda and the whole assembly, "You should know that the twelve classes of living beings in this world of outflows are endowed with a wonderfully bright, fundamental enlightenment--the enlightened, perfect substance of the mind which is not different from that of the Buddhas of the ten directions. Due to the fault of false thinking and confusion about the truth, infatuation arises and makes your confusion all-pervasive. Consequently, an emptiness arises. Worlds come into being as that confusion is ceaselessly transformed. Therefore, the lands that are not without outflows, as numerous as atoms of universe throughout the ten directions, are all created as a result of confusion, dullness, and false thinking."

"You should know that the space created in your heart is like a wisp of cloud that dots the vast sky. How much smaller must all the worlds within that space be! If even one person among you finds the truth and returns to the source, then all the space in the ten directions is obliterated. How could the worlds within that space fail to be destroyed as well?"

"When you cultivate Dhyana and attain Samadhi, your mind tallies with the minds of the Bodhisattvas and the great Arhats of the ten directions who are free of outflows, and you abide in a state of profound purity. All the kings of demons, the ghosts and spirits, and the ordinary gods see their palaces collapse for no apparent reason. The earth quakes, and all the creatures in the water, on the land, and in the air, without exception, are frightened. Yet ordinary people who are sunk in dim confusion remain unaware of these changes. All these beings have five kinds of spiritual powers; they still lack the elimination of outflows because they are still attached to worldly passions. How could they allow you to destroy their palaces? That is why the ghosts, spirits, celestial demons, sprites, and goblins come to disturb you when you are in Samadhi."

"Although these demons possess tremendous enmity, they are in the grip of their worldly passions, while you are within wonderful enlightenment. They cannot affect you any more than a blowing wind can affect light or a knife can cut through water. You are like boiling water, while the demons are like solid ice which, in the presence of heat, soon melts away. Since they rely exclusively on spiritual powers, they are like mere guests. They can succeed in their destructiveness through your mind, which is the host of the five skandhas. If the host becomes confused, the guests will be able to do as they please. When you are in Dhyana, awakened, aware, and free of delusion, their demonic deeds can do nothing to you. As the skandhas dissolve, you enter the light. All those deviant hordes depend upon dark energy. Since light can destroy darkness, they would be destroyed if they drew near you. How could they dare linger and try to disrupt your Dhyana-Samadhi?"

"If you were not clear and aware, but were confused by the skandhas, then you, Ananda, would surely become one of the demons. You would turn into a demonic being. Your encounter with Matangi's daughter was a minor incident. She cast a spell on you to make you break the Buddha's moral precepts. Still, among the eighty thousand modes of conduct, you violated only one precept. Because your mind was pure, all was not lost. That would be an attempt to completely destroy your precious enlightenment. Had it succeeded, you would have become like the family of a senior government official who is suddenly exiled; his family wanders, bereft and alone, with no one to pity or rescue them."

(楞嚴經卷第九之6)  

佛告阿難及諸大眾。汝等當知。有漏世界十二類生，本覺妙明覺圓心體，與十方佛無二無別。由汝妄想迷理為咎，疑愛發生。生發遍迷，故有空性。化迷不息，有世界生。則此十方微塵國土，非無漏者，皆是迷頑妄想安立。當知虛空生汝心內，猶如片雲點太清佇。況諸世界在虛空耶。汝等一人發真歸元，此十方空皆悉銷殞。云何空中所有國土而不振裂？汝輩修禪飾三摩地。十方菩薩，及諸無漏大阿羅漢，心精通吻，當處湛然。一切魔王及與鬼神諸凡夫天，見其宮殿無故崩裂。大地振坼，水陸飛騰，無不驚懾。凡夫昏暗，不覺遷訛。彼等咸得五種神通，唯除漏盡，戀此塵勞。如何令汝摧裂其處。是故鬼神，及諸天魔，魍魎妖精，于三昧時，僉來惱汝。然彼諸魔雖有大怒，彼塵勞內，汝妙覺中，如風吹光，如刀斷水，了不相觸。汝如沸湯，彼如堅冰，暖氣漸鄰，不日銷殞。徒恃神力，但為其客。成就破亂，由汝心中五陰主人。主人若迷，客得其便。當處禪那，覺悟無惑，則彼魔事無奈汝何。陰銷入明，則彼群邪咸受幽氣。明能破暗，近自銷殞。如何取留，擾亂禪定。若不明悟，被陰所迷。則汝阿難必為魔子，成就魔人。如摩登伽，殊為眇劣。彼唯咒汝，破佛律儀。八萬行中，祗毀一戒。心清淨故，尚未淪溺。此乃隳汝寶覺全身。如宰臣家，忽逢籍沒。宛轉零落，無可哀救。

Shurangama Qingx (qauw-5)

“Ananda! Jiaxee dergak, iaux qxuiw, jingsnix, langg, sinsenx, tenzinn, qapp asura, jimjiog qra genxqiur jitt cid dy, longxx si dirr hunbee-diongx jiongxjiongw iuxuii ee henrsiong. In'ui bongrsiongw laii cutsir, suii giabvyr decc bongrsiongw. Duiww bibiau, uantongx, qongbingg qycc buuii ee vunxsimx laii qongw, jiaxee longxx qaxnaxx kangx huex, guanvunw byy soxx jipdiok. Qycc si kangx ee bongrsiongw, hex qyckacc cue byy tausu.

Ananda! Jiaxee jiongwsingx m jaix vunxsimx, jysiu lunhuee, qingquer buliong qiab iuguann be tangx did diyc jinjniar ee cingjing, longxx in'ui suisun satsingx, tautec, qapp qniaa imhing ee enqor. Duiww jitt snax jiongw hing'uii u huanxkongr, dyrr be satsingx, be tautec, qapp be qniaa imhing. U jyr :ee kir qxuiw-dy, byy jyr sriok tnix-dy. U byy sna' jok'iong, diwsuw u lunhuee.

Narr u snix cud bibiau ee samadhi, dyrr e siongsiongg jigjing. Giap u iacc byy longxx benw lun kiw, byy u-byy iarr bet. Lenrr be satsingx, be tautec, qapp be qniaa imhing dy’ byy, qyckacc benw qongw e kir suisun satsingx, tautec, qapp qniaa imhing ee dairjir.

Ananda! Snax hxang giap byy dng, qokk langg u qaqi ee sugiap. In’ui u qokk langg ee sugiap, jingwlangg qapp suzinn ee giap u qangrkuanw iarr u byy qangg ee soxjai, m si longxx byy qauqnaa. Qaqi ee bongrsiongw huatsingx, snix cud bongrsiongw byy in'iuu, byy huatdo cue diyc qiuwqingr.

Linw benxle langg' siuhing, beh did potee, rair druu snax jiongw gihik. Jitt snax jiongw gihik byy druu jin, dyrr junw u sintongx, iarr longxx si sewqanx iuxuii ee qong’iong. Sibkir byy bet, e duirlyc xmoo-dy. Suizenn sniu beh dubet bongrsiongw, e qavue jawgui. Zulaii qongw inx jiaxee e venr jiacc kyxlenn, si in'ui qaqi ee bongrsiongw jyrsingg, m si potee ee quewsid. U anxnex qongw :ee qiyr juer jinjniar ee suathuad, ixgua :ee dyrr si moongg ee siasuad.”

Hitt sii, Zulaii junxvi beh lirkuix huatjy ee sii, dirr sraix-iw-vnix, ciuw hnua dirr cid vyw ee dyh-aw, jixqimx ee srinx uadlinwdngw, qycc laii uaw dirr dyh-aw, duiww dairjiongr qapp Ananda qongw, “Linw jiaxee u yc, enqag, qapp singbunn, qimzit huesimx hiongr dua potee busiong bibiau ee qakdix. Guaw dnaxx ix qangxsuad jinjniar siuhing ee honghuad. Linw iauxx m jaix siulen samata-vipasiana jit quaw biser ee xmoo-su. Xmoo-qxingw cuthen dirr binrjingg, linw berhiauw hunven. In'ui simx sew byy cingkir, e lyc siaa-qenr. Liw jygu ximx-xmoo, tnix-xmoo, quixsinn, iacc limui laii decc ziauxluan, simdiongx vutbingg, e zin cat juer inx ee qniaw, qycc e dirr qidiongx did diyc jiyw jiyw dyrr buanxjiog. Kyxviw sxur senn byy yc .quer ee bikiu, cinwcaiw qongw ix giamrjingr diyc singwdy. Tenvyr liauxqed, suex siongr henxhen, huixvongr arhat, siw au duirlyc Avici Dergak. Linw ingdongx jimjiog tniax, guaw dnaxx uirr linw siongser hunved.”

Ananda kia .kiw .laii, ham' hue-diongx vnivnii u yc :ee hnuahiw dingxlew, juansimx beh tniax Vuddyy juvix ee qauwhuer.

(Shurangama Sutra, Volume 9-5)

"Ananda, so it is that when the seven destinies of hell-dwellers, hungry ghosts, animals, people, spiritual immortals, gods, and asuras are investigated in detail, they are all found to be murky and embroiled in conditioned existence. Their births come from false thoughts. Their subsequent karma comes from false thoughts. Within the wonderful perfection of the fundamental mind that is without any doing, they are like strange flowers in space, for there is basically nothing to be attached to; they are entirely vain and false, and they have no source or beginning."

"Ananda, these living beings, who do not recognize the fundamental mind, all undergo rebirth for limitless kalpas. They do not attain true purity, because they keep getting involved in killing, stealing, and lust, or because they counter them and are born according to their not killing, not stealing, and lack of lust. If these three karmas are present in them, they are born among the troops of ghosts. If they are free of these three karmas, they are born in the destiny of gods. The incessant fluctuation between the presence and absence of these karmas gives rise to the cycle of rebirth."

"For those who are able bring forth Samadhi, neither the presence nor the absence of these karmas exists in that eternal stillness; even their non-existence is done away with. Since the lack of killing, stealing, and lust is non-existent, how could there be actual involvement in deeds of killing, stealing and lust?"

"Ananda, those who do not cut off the three karmas each have their own private share. Because each has a private share, private shares come to be accumulated, making collective portions. They are not without a fixed source, for they arise from falseness. Since they arise from falseness, they are basically without a cause, and thus they cannot be traced precisely."

"You should warn cultivators that they must get rid of these three delusions if they want to cultivate Bodhi. If they do not put an end to these three delusions, then even the spiritual penetrations they may attain are merely a worldly, conditioned function. If they do not extinguish these habits, they will fall into the path of demons. Although they wish to cast out the false, they become doubly deceptive instead. The Tathagata says that such beings are pitiful. You have created this falseness yourself; it is not the fault of Bodhi. An explanation such as this is proper speech. Any other explanation is the speech of demon kings."

At that time, the Tathagata was preparing to leave the Dharma-seat. From the lion throne, he extended his hand out and placed it on a small table wrought of the seven precious things. But then, he turned his body, which was the color of purple-golden mountains, and leaned back, saying to everyone in the assembly and to Ananda, "Those of you with More to Learn, those Enlightened by Conditions, and those who are Hearers have now turned your minds to pursue the attainment of supreme Bodhi; the unsurpassed, wonderful enlightenment. I have already taught you the true method of cultivation. You are still not aware of the subtle demonic events that can occur when you cultivate Shamatha-Vipashyana. If you cannot recognize a demonic state when it appears, it is because the cleansing of your mind has not been proper. You will then be engulfed by deviant views. You may be troubled by a demon from your own skandhas or a demon from the heavens. Or you may be possessed by a ghost or spirit, or you may encounter a mountain spirit (li mei). If your mind is not clear, you will mistake a thief for your own son. It is also possible to feel satisfied after a small accomplishment, like the Unlearned Bhikshu who reached the Fourth Dhyana and claimed that he had realized sagehood. When his celestial reward ended and the signs of decay appeared, he slandered Arhatship as being subject to birth and death, and thus he fell into the Avichi Hell. You should pay attention. I will now explain this for you in detail.

Ananda stood up and, with the others in the assembly who had More to Learn, bowed joyfully. They quieted themselves in order to listen to the compassionate instructions.

(楞嚴經卷第九之5)  

阿難！如是地獄、餓鬼、畜生、人及神仙、天洎修羅。精研七趣，皆是昏沈諸有為相。妄想受生。妄想隨業。于妙圓明無作本心，皆如空華，元無所著。但一虛妄，更無根緒。阿難！此等眾生，不識本心，受此輪迴，經無量劫，不得真淨，皆由隨順殺盜淫故。反此三種。又則出生無殺盜淫。有名鬼倫。無名天趣。有無相傾，起輪迴性。若得妙發三摩提者，則妙常寂。有無二無，無二亦滅。尚無不殺不偷不淫。云何更隨殺盜淫事。阿難！不斷三業，各各有私。因各各私。眾私同分，非無定處。自妄發生，生妄無因，無可尋究。汝勖修行，欲得菩提，要除三惑。不盡三惑，縱得神通，皆是世間有為功用。習氣不滅，落於魔道。雖欲除妄，倍加虛偽。如來說為可哀憐者。汝妄自造。非菩提咎。作是說者，名為正說。若他說者，即魔王說。即時如來將罷法座。于師子床，攬七寶幾，回紫金山，再來仉倚。普告大眾及阿難言：汝等有學緣覺聲聞，今日回心趣大菩提無上妙覺。吾今已說真修行法。汝猶未識修奢摩他毗婆舍那微細魔事。魔境現前，汝不能識。洗心非正，落於邪見。或汝陰魔。或復天魔。或著鬼神。或遭魑魅。心中不明，認賊為子。又復於中得少為足。如第四禪無聞比丘，妄言證聖。天報已畢，衰相現前。謗阿羅漢身遭後有，墮阿鼻獄。汝應諦聽，吾今為汝仔細分別。阿難起立，並其會中同有學者，歡喜頂禮，伏聽慈誨。

Shurangama Qingx (qauw-4)

“Ananda! Jiaxee tnidingw qokk jiongw tenzinn dyrr si huanhux decc sriu giabqyw ee vywingr, sriu liauw qycc e zip lunhuee. Hiaxee tenongg dyrr si posad dirr samadhi decc iulik, jiauww cuwsu jiamrjiam jingjinr, huehiongr singwzinn soxx siuhing ee lo.

Ananda! Dirr Sir Kangx Tnix :ee, srinx qapp simx bedjin, dingrsingr henxhen, giabqyw ee sikdinn iarr byy .kir, an’ jiax qaur jinrtauu qiyr juer Busikqair.

Jiaxee longxx byy liauxted bibiau qakgo qongbingg ee simx, jikju bongrsiongw dirr samqair laii huatsingx. Dirr hitt diongqanx jiauww bongrsiongw dimlunn kir cid dy. Pudgala qokk jiauww inx ee jingxlui.

Qycc u, Ananda! Dirr samqair lairdew qycc u sir jiongw asura.

Narr dirr qxuiw-dy ixx horhuad ee lat, jiar sintongx zip kangx :ee, jitt jiongw asura an’ nxng snix .cud .laii, sriok qxuiw-dy.

Narr dirr tenzinn-diongx qongdig lyhqe duirlyc, druar dirr zidguat hurqin. Jitt jiongw asura si taisingx, sriok langg-dy.

U asura ongg dirr sewqair u qenwqongx, lat dua byy qniahniaa, tangx ham' Brahama Ongg, Shakra Sinn qapp Sir Ten'ongg vnivuic. Jitt jiongw asura si huawsingx :ee, sriok tnix-dy.

Ananda! Qycc u jit jiongw qerlo ee asura, dirr duarhaiw ee diong'ngx cutsir, druar dirr haiwdew ee dongrhet, zit .sii dirr hukongx qnia'iuu, amwsii dngw juixdew hiyckunr. Jitt jiongw asura in’ui sipkir laii cutsir, sriok jingsnix-dy.

(Shurangama Sutra, Volume 9-4)

"Ananda, the beings in all these heavens are ordinary beings receiving the fruits of their karmic rewards. Once their rewards are exhausted, they must once again enter rebirth. The lords of these heavens, however, are all Bodhisattvas who roam in Samadhi. They gradually progress in their practice and make transference to the way cultivated by all sages."

"Ananda, these are the Four Heavens of Emptiness, where the bodies and minds of the inhabitants are extinguished. Concentration emerges, and they are free of the karmic retribution of form. This final group is called the Formless Realm."

"The beings in all of them have not understood the wonderfully enlightened bright mind. Their accumulation of falseness brings into being false existence in the Triple Realm. Within this they falsely follow along and become submerged in the seven destinies. As pudgalas, they gather together with their own kind."

"Furthermore, Ananda, there are four categories of asuras in the Triple Realm."

"Those in the path of ghosts who, by means of their strength of protecting the Dharma, can ride their spiritual penetrations to enter into emptiness are asuras born from eggs; they belong to the destiny of ghosts."

"Those who have fallen in virtue and have been dismissed from the heavens dwell in places near the sun and moon. They are asuras born from wombs and belong to the destiny of humans."

"There are asura kings who uphold the world with a penetrating power and fearlessness. They are able to contend with the Brahma Lord, the God Shakra, and the Four Heavenly Kings. These asuras come into being by transformation and belong to the destiny of gods."

"Ananda, there is another, baser category of asuras. They are born in the center of the great seas and live in underwater caves. During the day they roam in emptiness; at night they return to their watery realm. These asuras come into being because of moisture and belong to the destiny of animals."

(楞嚴經卷第九之4)  

阿難！是諸天上各各天人，則是凡夫業果酬答，答盡入輪。彼之天王，即是菩薩遊三摩提，漸次增進，回向聖倫所修行路。阿難！是四空天，身心滅盡，定性現前，無業果色。從此逮終，名無色界。此皆不了妙覺明心。積妄發生，妄有三界。中間妄隨七趣沈溺。補特伽羅各從其類。復次阿難！是三界中，復有四種阿修羅類。若於鬼道以護法力，乘通入空。此阿修羅從卵而生，鬼趣所攝。若於天中降德貶墜，其所卜居鄰於日月。此阿修羅從胎而出，人趣所攝。有修羅王執持世界，力洞無畏，能與梵王及天帝釋四天爭權。此阿修羅因變化有，天趣所攝。阿難！別有一分下劣修羅。生大海心，沈水穴口，旦遊虛空，暮歸水宿，此阿修羅因濕氣有，畜生趣攝。