Shurangama Qingx (qauw-16)

“Qycc hiaxee senrlamjuw, sriu-dxir kangx .kir, be jygu diyc siaog susiongw, uanbuanw ee sendnia huad qngx. Dirr samadhi, ix iwhiongr jitt hy barsar, hro jingsinn qyckacc dingcingx, duiww barsar 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 air beh barsar ee langg laii senrlamjuw jiax. Senrlamjuw dyrr posed jyrui suathuad. Ix ee hingtew qapp tniax hxuad ee langg ee hingtew longxx byy venwhuar. Ix suxx tniax ee langgg iauxx bue tniax diyc hxuad jinwjingg, simx qaqi kaigo, muixx jit xee liamrtauu longxx decc iik. Inx uree did diyc siokser-tongx, uree u tasimx-tongx, uree qnir diyc dergak, uree jaix zinqanx jiongxjiongw hyw-pnaiw su, uree cuir qongw jimgensix, uree qaqi e siongrtok qingbunn. Inx qokk langg longxx jiokk hnuahiw, ixjingg m bad duw .quer. Jitt xee langg gugong, beluan, liahjunw qaqi si posad, simqnuax iwair. Ix pywhuai vut ee ludgii, amwdiongx kir buanxjiog ix jiongxjiongw ee iogbong. Ix cuir-lai hnor qongw vut u duarser, qongxx bxow vut si singx vut, bxow vut si au vut, qidiongx iarr u jinx vut qapp qew vut, javox vut qapp jabow vut; posad iarr qangrkuanw. Hiaxee langg qnir diyc jitt hy jinghingg, vunxsimx virr sew .kir, iongngi zip siady. Jex qiyr juer muirquiw 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 9-16)

"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 oneness, so he clarifies his concentrated thought as he greedily seeks for union. 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 actually possessed by a demon, claims he has reached unsurpassed Nirvana. When he comes to see that good person who seeks union, he arranges a seat and speaks the Dharma. Neither his own body nor the bodies of those listening to the Dharma go through any external transformations. But he makes the minds of the listeners become 'enlightened' before they listen to the Dharma, so they experience changes in every thought. They may have the knowledge of past lives, or the knowledge of others' thoughts. They may see the hells or know all the good and evil events in the human realm. They may speak verses or spontaneously recite Sutras. Each person is elated and feels he has obtained something unprecedented. The good person is beguiled and fooled into thinking the other is a Bodhisattva. His thoughts become entangled in love. He breaks the Buddha's moral precepts and covertly indulges his greedy desires. He is fond of saying that there are greater Buddhas and lesser Buddhas, earlier Buddhas and later Buddhas; that among them are true Buddhas and false Buddhas, male Buddhas and female Buddhas; and that the same is true of Bodhisattvas. When people witness this, their initial resolve is washed away, and they easily get carried away with their wrong understanding. This is a mei-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16)  

又善男子，受陰虛妙，不遭邪慮，圓定發明。三摩地中，心愛綿合，澄其精思，貪求契合。爾時天魔候得其便。飛精附人，口說經法。其人實不覺知魔著，亦言自得無上涅槃。來彼求合善男子處，敷座說法。其形及彼聽法之人，外無遷變。令其聽者，未聞法前，心自開悟。念念移易。或得宿命。或有他心。或見地獄。或知人間好惡諸事。或口說偈。或自誦經。各各歡娛，得未曾有。是人愚迷，惑為菩薩。綿愛其心，破佛律儀，潛行貪欲。口中好言佛有大小。某佛先佛。某佛後佛。其中亦有真佛假佛。男佛女佛。菩薩亦然。其人見故，洗滌本心，易入邪悟。此名魅鬼年老成魔，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。

Shurangama Qingx (qauw-15)

“Ananda! Qycc hiaxee senrlamjuw, sriu-dxir kangx .kir, be jygu diyc siaog susiongw, uanbuanw ee sendnia huad qngx. Dirr samadhi, ix iwhiongr kir longrdong, liamrtauu siwqer vuex, duiww jiongxjiongw qinglik 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 air longrdong ee langg laii senrlamjuw jiax. Senrlamjuw dyrr posed jyrui suathuad. Ix ee hingtew byy venwhuar. Tniax ix qangxhuad :ee, hutzenn knuar diyc qaqi jre dirr vyxlenhuex, qui' sinkux huar jyr jixqimsig ee qngx. Jairdniuu jingwlangg muixx jit xee longxx si jitt kuanw, ixjingg m bat duw .quer. Jitt xee langg gugong, beluan, liahjunw qaqi si posad, simqnuax hongwdong. Ix pywhuai vut ee ludgii, amwdiongx kir buanxjiog ix jiongxjiongw ee iogbong. Ix cuir-lai hnor qongw vut qangwser ee dairjir, dirr bxow soxjai ee boxmih langg qaidongx si bxow vut huawsinx laii jiax. Iacc si qongxx boxmih langg dyrr si posad dingxdingw laii qauwhuar zinqanx. Hiaxee langg knuar diyc jitt hy jinghingg, simlai himbo, siaog ee qenwsig amr amr hingx kiw, u diwhui ee jingxjiw siaubet. Jex qiyr juer muirquiw 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 9-15)

"Further, 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 to roam about, so he lets his subtle thoughts fly out as he greedily seeks for adventure. 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 roam, he arranges a seat and speaks the Dharma. His own body does not change its appearance, but those listening to the Dharma suddenly see themselves sitting on jeweled lotuses and their entire bodies transformed into clusters of purple-golden light. Each person in the audience experiences that state and feels he has obtained something unprecedented. The good person is beguiled and fooled into thinking the other is a Bodhisattva. Lust and laxity corrupt his mind. He breaks the Buddha's moral precepts and covertly indulges his greedy desires. The other person is fond of saying that Buddhas are appearing in the world. He claims that in a certain place a certain person is actually a transformation body of a certain Buddha. Or he says that a certain person is such-and-such a Bodhisattva who has come to teach humankind. People who witness this are filled with admiration. Their deviant views multiply, and their Wisdom of Modes is destroyed. This is a drought 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15)  

阿難！又善男子，受陰虛妙，不遭邪慮，圓定發明。三摩地中心愛，遊蕩，飛其精思，貪求經歷。爾時天魔候得其便，飛精附人，口說經法。其人亦不覺知魔著，亦言自得無上涅槃。來彼求遊善男子處，敷座說法。自形無變。其聽法者，忽自見身坐寶蓮華，全體化成紫金光聚。一眾聽人，各各如是，得未曾有。是人愚迷，惑為菩薩。淫逸其心，破佛律儀，潛行貪欲。口中好言諸佛應世。某處某人，當是某佛化身來此。某人即是某菩薩等，來化人間。其人見故，心生傾渴，邪見密興，種智銷滅。此名魅鬼，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。

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。

Shurangama Qingx (qauw-13)

"Qycc hiaxee dirr samadhi ee senrlamjuw, qnir diyc sxig-dxir siausid, sriu-dxir c.-cingcyw-c., texgiam diyc hix ee bingvik zip kir qaur qutcuew. Ix ee simx hutzenn u buhan ee air snix .cud .laii, air qaur qik dyrr huatqongg, e venr juer tamsimx. Jex qiyr juer sendnia ee jongrtair zip simx, byy diwhui tangx jurgnow kongwjer, sitcyr qniaa zip jiongxjiongw iogbong. U liauxgo dyrr byy quewsid, m si jingwgo diyc singwdy. Narr liahjunw qaqi ixx jniaa sxingr :ee, dyrr u iogbong ee xmoo zip ix ee simdew, itdit qongw iogbong si potee-dy, qiyr vingsionglangg tangx buanxjiog jiongxjiongw iogbong. Inx hiaxee duer lecc qniaa imhing :ee, cxingx ix juer cisiuw hxuad ee aursuu. In'ui u sinn qapp qxuiw ee lat decc jicii, ix dirr buadser tangx ingxhiongw huanhux qapp gong langg, sowbok qaur jnia' vah langg, simrjiww jit-vah nng-vah, iacc qaur go~lak-vah, je qaxx qaur cingban dy' u. Danw qaur xmoo iamwsen, lirkuix ix ee sintew, ix qacc byy sin'uix iacc qongdig, dyrr e huan ludhuad, hai jiongwsingx zip byy qnaiwdng dergak. In’ui srid kir jinjniar ee qamxsiu, qaidongx e duirlyc.

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 jiong' Zulaii qongw :ee, dirr guaw jibbet liauxau, dirr buadser suantuann, hro jiongwsingx poxpenr duiww jitt xee ywgi u kaigo, m tangx hro tnimoo did diyc hongven, vyxho u cisiuw :ee jniaa busiong ee dy.

(Shurangama Sutra, Volume 9-13)

"Further, in this state of Samadhi, the good person sees the disintegration of the form skandha and understands the feeling skandha. He savors the state of false clarity, and it deeply enters his mind and bones. Boundless love may suddenly well forth from his mind. When that love becomes extreme, he goes insane with greed and lust. This is called 'when an agreeable state of Samadhi enters one's mind, lacking the wisdom to control oneself and mistakenly engaging in lustful behavior'. If he understands, then there is no error. This experience does not indicate sagehood. But if he considers himself a sage, then a demon of desire will enter his mind. He will become an outspoken advocate of lust, calling it the Way to Bodhi. He will teach his lay followers to indiscriminately engage in acts of lust, calling those who commit acts of lust his Dharma heirs. The power of spirits and ghosts in the Ending Age will enable him to attract a following of ordinary, naive people numbering one hundred, two hundred, five or six hundred, or as many as one thousand or ten thousand. When the demon becomes bored, it will leave the person's body. Once the person's charisma is gone, he will run afoul of the law. He will mislead living beings, so that they fall into the Relentless Hells. Lacking proper Samadhi, he will certainly fall."

"Ananda, ten of these states may occur in Dhyana as one's mental effort interacts with the feeling 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 my Nirvana, all of you should pass on the Tathagata's teachings, so that all living beings can awaken to their meaning. Do not let the demons of the heavens have their way. Offer protection so that all can realize the unsurpassed Way."

(楞嚴經卷第九之13)  

又彼定中諸善男子，見色陰銷，受陰明白。味其虛明深入心骨。其心忽有無限愛生。愛極發狂，便為貪欲。此名定境安順入心，無慧自持，誤入諸欲。悟則無咎，非為聖證。若作聖解，則有欲魔入其心腑。一向說欲為菩提道。化諸白衣平等行欲。其行淫者，名持法子。神鬼力故，於末世中攝其凡愚，其數至百。如是乃至一百二百，或五六百多滿千萬。魔心生厭，離其身體。威德既無，陷於王難。疑誤眾生，入無間獄。失於正受，當從淪墜。阿難！如是十種禪那現境，皆是受陰用心交互，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。汝等亦當將如來語，於我滅後傳示末法。遍令眾生開悟斯義。無令天魔得其方便。保持覆護，成無上道。

Shurangama Qingx (qauw-12)

"Qycc hiaxee dirr samadhi ee senrlamjuw, qnir diyc sxig-dxir siausid, sriu-dxir c.-cingcyw-c. Dirr jingsinn hunbingg diongx, uanbuanw liauxgo diyc jingbii ee dyrliw, did diyc dua suisun. Hutzenqanx, ix ee simx qamxqag buhan kinsangx qycc anlok, dyrr qongw qaqi ixx jniaa sxingr, did dua jurjai. Jex qiyr juer in’ui diwhui did diyc jiongxjiongw ee kinsangx qapp cingjing. U liauxgo dyrr byy quewsid, m si jingwgo diyc singwdy. Narr liahjunw qaqi ixx jniaa sxingr :ee, dyrr u jit hunx hnor kinsangx qapp cingjing ee xmoo zip ix ee simdew, qongw qaqi ixx uanbuanw jiokgiac, byy beh qycc qriuu jinwvo. Jiaxee jerje si byy-yc bikiu, e hai jiongwsingx duirlyc kir Avici Dergak. In’ui srid kir jinjniar ee qamxsiu, qaidongx e duirlyc.

"Qycc hiaxee dirr samadhi ee senrlamjuw, qnir diyc sxig-dxir siausid, sriu-dxir c.-cingcyw-c., dirr bingkag liauxgo lairdew snix cud hix ee bingg singr. Dirr qidiongx, ix hutzenn snix cud qruix hiongr ingxx bet ee simx, qra inqyw vuew kuix, it'ir zip hubuu. Hubuu ee simx henxhen, ix simrjiww snix cud ingxuanw jibbet ee qenwqair. U liauxgo dyrr byy quewsid, m si jingwgo diyc singwdy. Narr liahjunw qaqi ixx jniaa sxingr :ee, dyrr u kangx-xmoo zip ix ee simdew, simrjiww ix e huixvongr cisiuw qaiwlut :ee, qongxx inx si Siyxsingg, qongxx Posad jingwgo kongsingr, u sniaw qaiwlut diyhh cisiuw? Jitt xee langg dniardnia dirr sinwjiongr binrjingg ciamwuat, limx jiuw, jiac bah, qniaa imhingg. In’ui u xmoo ee ligliong decc ingxhiongw, sinwjiongr duiww ix byy huaigii. Ix ee simx quxdngg hro qxuiw cimzip, qiamxcaiw e qongw jiac saixziy ham' jiuxbah qangrkuanw, qongxx jiaxee longxx si kangx :ee, pywhuai vut ee ludgii, hai langg' huanrhuad. In’ui srid kir jinjniar ee qamxsiu, qaidongx e duirlyc.

(Shurangama Sutra, Volume 9-12)

"Further, in this state of Samadhi, the good person sees the disintegration of the form skandha and understands the feeling skandha. In his refined understanding, he awakens completely to subtle principles. Everything is in accord with his wishes. He may suddenly experience limitless lightness and ease in his mind. He may say that he has become a sage and attained great self-mastery. This is called 'attaining lightness and clarity due to wisdom'. If he understands, then there is no error. This experience does not indicate sagehood. But if he considers himself a sage, then a demon that likes lightness and clarity will enter his mind. Claiming that he is already satisfied, he will not strive to make further progress. For the most part, such cultivators will become like the Unlearned Bhikshu. He will mislead living beings so that they will fall into the Avichi Hell. Lacking proper Samadhi, he will certainly fall."

"Further in this state of Samadhi, the good person sees the disintegration of the form skandha and understands the feeling skandha. In that clear awakening, he experiences a false clarity. Within that, suddenly he may veer towards the view of eternal extinction, deny cause and effect, and take everything as empty. The thought of emptiness so predominates that he comes to believe that there is eternal extinction after death. This is called 'the mental state of Samadhi dissolving so that one loses sight of what is right'. If he understands, then there is no error. This experience does not indicate sagehood. But if he considers himself a sage, then a demon of emptiness will enter his mind. He will slander the holding of precepts, calling it a "Small Vehicle Dharma." He will say, "Since Bodhisattvas have awakened to emptiness, what is there to hold or violate?" This person, in the presence of his faithful Danapatis, will often drink wine, eat meat, and engage in wanton lust. The power of the demon will keep his followers from doubting or denouncing him. After the ghost has possessed him for a long time, he may consume excrement and urine, or meat and wine, claiming that all such things are empty. He will break the Buddha's moral precepts and mislead people into committing offenses. Lacking proper Samadhi, he will certainly fall."

(楞嚴經卷第九之12)  

又彼定中諸善男子，見色陰銷，受陰明白。于精明中，圓悟精理，得大隨順。其心忽生無量輕安。已言成聖得大自在。此名因慧獲諸輕清。悟則無咎，非為聖證。若作聖解，則有一分好輕清魔，入其心腑。自謂滿足，更不求進。此等多作無聞比丘。疑誤眾生，墮阿鼻獄。失於正受，當從淪墜。又彼定中諸善男子，見色陰銷，受陰明白。於明悟中得虛明性。其中忽然歸向永滅。撥無因果，一向入空。空心現前，乃至心生長斷滅解。悟則無咎，非為聖證。若作聖解，則有空魔入其心腑。乃諦持戒，名為小乘。菩薩悟空，有何持犯。其人常于信心檀越，飲酒啖肉，廣行淫穢。因魔力故，攝其前人不生疑諦。鬼心久入，或食屎尿與酒肉等。一種俱空，破佛律儀，誤入人罪。失於正受，當從淪墜。

Shurangama Qingx (qauw-11)

"Qycc hiaxee dirr samadhi ee senrlamjuw, qnir diyc sxig-dxir siausid, sriu-dxir c.-cingcyw-c., diamr dirr cingjing lairdew. Simx an’unw liauxau, simdiongx hnuahiw, kongwjer qaqi be diauu. Jex qiyr juer kin’anx byy diwhui tangx kongwjer qaqi. U liauxgo dyrr byy quewsid, m si jingwgo diyc singwdy. Narr liahjunw qaqi ixx jniaa sxingr :ee, dyrr u jit hunx hnor hixlok ee xmoo zip ix ee simdew, qnir diyc langg dyrr ciyr, dirr lorvnix qaqi decc cniuwquax tiauwbuw, qongxx qaqi ixx did diyc byy jiongwgai ee qaixtuad. In’ui srid kir jinjniar ee qamxsiu, qaidongx e duirlyc.

"Qycc hiaxee dirr samadhi ee senrlamjuw, qnir diyc sxig-dxir siausid, sriu-dxir c.-cingcyw-c., qongxx qaqi ixx buanxjiog. Hutzenn, ix byy indnuax snix kiw jurban, u jiongxjiongw qyban qang sijun huatsingx. Inx simdiongx lenrr sibhongx Zulaii dy' kingsi, hyhongr harui ee singbunn qapp enqag. Jex qiyr juer liahjunw qaqi jin' gauu, byy diwhui tangx qiur qaqi. U liauxgo dyrr byy quewsid, m si jingwgo diyc singwdy. Narr liahjunw qaqi ixx jniaa sxingr :ee, dyrr u jit hunx dua qyban ee xmoo zip ix ee simdew. Ix byy beh vair tah iacc biy, qra qingdenw qapp singwsiong pywhuai, qycc ciamwcuir qongxx jiaxee si qimx, dangg, too, iacc caa jyr :ee, qongxx qingdenw si ciurhiyc iacc vor, higsinx jiacc si jinjniar ee vyw, byy qra qiongqingr, suacc kir jongvair too iacc caa, sidjai si dendyr. Duiww ix soxx qongw :ee u cimx sinr :ee, e duer ix qra hiaxee huixbet draii dirr tokax erdew. Ix hai jiongwsingx zip byy qnaiwdng dergak. In’ui srid kir jinjniar ee qamxsiu, qaidongx e duirlyc.

(Shurangama Sutra, Volume 9-11)

"Further, in this state of Samadhi, the good person sees the disintegration of the form skandha and understands the feeling skandha. As he dwells in this purity, his mind is tranquil and at ease. Suddenly a feeling of boundless joy wells up in him. There is such bliss in his mind that he cannot contain it. This is called, 'experiencing lightness and ease, but lacking the wisdom to control it'. If he understands, then there is no error. This experience does not indicate sagehood. But if he considers himself a sage, then a demon that likes happiness will enter his mind. As soon as he sees someone, he will laugh. He will sing and dance in the streets. He will say that he has already attained unobstructed liberation. Lacking proper Samadhi, he will certainly fall."

"Further, in this state of Samadhi, the good person sees the disintegration of the form skandha and understands the feeling skandha. He says he is already satisfied. Suddenly, a feeling of unreasonable, intense self-satisfaction may arise in him. It may include pride, outrageous pride, haughty pride, overweening pride, and pride based on inferiority, all of which occur at once. In his mind, he even looks down on the Tathagatas of the ten directions, how much the more so on the lesser positions of Hearers and Those Enlightened by Conditions. This is called 'viewing oneself as supreme, but lacking the wisdom to save oneself'. If he understands, then there is no error. This experience does not indicate sagehood. But if he considers himself a sage, then a demon of intense arrogance will enter his mind. He will not bow to stupas or in temples. He will destroy Sutras and images. He will say to the Danapatis, "These are gold, bronze, clay, or wood. The Sutras are just leaves or cloth. The flesh body is what is real and eternal, but you don't revere it; instead you venerate clay and wood. That is truly absurd." Those who have deep faith in him will follow him to destroy and bury the images in the ground. He will mislead living beings so that they fall into the Relentless Hells. Lacking proper Samadhi, he will certainly fall."

(楞嚴經卷第九之11)  

又彼定中諸善男子，見色陰銷，受陰明白。處清淨中，心安隱後，忽然自有無限喜生。心中歡悅，不能自止。此名輕安無慧自禁。悟則無咎，非為聖證。若作聖解，則有一分好喜樂魔，入其心腑。見人則笑。于衢路傍自歌自舞。自謂已得無礙解脫。失於正受，當從淪墜。又彼定中諸善男子，見色陰銷，受陰明白。自謂已足，忽有無端大我慢起。如是乃至慢與過慢，及慢過慢，或增上慢，或卑劣慢，一時俱發。心中尚輕十方如來。何況下位聲聞緣覺。此名見勝無慧自救。悟則無咎。非為聖證。若作聖解，則有一分大我慢魔，入其心腑。不禮塔廟，摧毀經像。謂檀越言，此是金銅，或是土木。經是樹葉，或是氎華。肉身真常，不自恭敬，卻崇土木，實為顛倒。其深信者，從其毀碎，埋棄地中。疑誤眾生入無間獄。失於正受，當從淪墜。

Shurangama Qingx (qauw-10)

"Qycc hiaxee dirr samadhi ee senrlamjuw, qnir diyc sxig-dxir siausid, sriu-dxir c.-cingcyw-c., diwhui ee ligliong ciauquer sendnia, sniu' quer bingw sniu' quer lrai decc sitcyr. Simdiongx huaipau jiongxjiongw busiong ee singwdy, liahjunw qaqi ixx si Nishanda, did diyc jiyw jiyw dyrr buanxjiog. Jex qiyr juer iongrsimx kiokk be qir simxcad, dimm dirr siaqenr. U liauxgo dyrr byy quewsid, m si jingwgo diyc singwdy. Narr liahjunw qaqi ixx jniaa sxingr :ee, dyrr u luaddingw iongngi dijiog ee xmoo zim simdew, qnir diyc langg dyrr qongw 'guaw did diyc busiong derr id gywgi'. In’ui srid kir jinjniar ee qamxsiu, qaidongx e duirlyc.

Qycc hiaxee dirr samadhi ee senrlamjuw, qnir diyc sxig-dxir siausid, sriu-dxir c.-cingcyw-c., byy did diyc sinx ee jingwgo, qu ee simx-qxingw ixx brongg. Quanx jingg qor au, qamxqag qanlann qycc guihiamw, simlai hutzenn snix cud bujin ee iuciuu. Naxx cincniu jre tih-cngg, qycc kyxviw limx dok iyc, byy sniu beh uac, dniardnia qriuu langg' qetsog ix ee sniwmia tangx jaw jit zit did diyc qaixtuad. Jex qiyr juer srid kir hongven hxuad ee siuhing. U liauxgo dyrr byy quewsid, m si jingwgo diyc singwdy. Narr liahjunw qaqi ixx jniaa sxingr :ee, u jit hunx siongsiongg iuciuu ee xmoo zip simdew. Inx uree ciuw giac dyqiamr quah qaqi ee bah, hnuahiw kiwsag siurbing, uree dniardnia iuciuu qniaa zip sanlimm, byy sniu beh qnir langg. In’ui srid kir jinjniar ee qamxsiu, qaidongx e duirlyc.

(Shurangama Sutra, Volume 9-10)

"Further, in this state of Samadhi, the good person sees the disintegration of the form skandha and understands the feeling skandha. His wisdom becomes stronger than his Samadhi, and he mistakenly becomes impetuous. Cherishing the supremacy of his nature, he imagines that he is a Nishyanda (Buddha) and rests content with his minor achievement. This is called 'applying the mind, but straying from constant examination and becoming preoccupied with ideas and opinions'. If he understands, then there is no error. This experience does not indicate sagehood. But if he considers himself a sage, then a lowly demon that is easily satisfied will enter his mind. As soon as he sees someone, he will announce, "I have realized the unsurpassed absolute truth. " Lacking proper Samadhi, he will certainly fall."

"Further, in this state of Samadhi the good person sees the disintegration of the form skandha and understands the feeling skandha. He has not yet obtained any results, and his prior state of mind has already disappeared. Surveying the two extremes, he feels that he is in great danger. Suddenly he becomes greatly distraught, as if he were seated on the Iron Bed, or as if he has taken poison. He has no wish to go on living, and he is always asking people to take his life so he can be released sooner. This is called, 'cultivating, but losing expedients'. If he understands, then there is no error. This experience does not indicate sagehood. But if he considers himself a sage, then a demon of chronic depression will enter his mind. He may take up knives and swords and cut his own flesh, happily giving up his life. Or else, driven by constant anxiety, he may flee into the wilderness and be unwilling to see people. Lacking proper Samadhi, he will certainly fall."

(楞嚴經卷第九之10)  

又彼定中諸善男子，見色陰銷，受陰明白。慧力過定，失於猛利。以諸勝性懷於心中，自心已疑是盧舍那，得少為足。此名用心亡失恒審，溺於知見。悟則無咎，非為聖證。若作聖解，則有下劣易知足魔，入其心腑。見人自言我得無上第一義諦。失於正受，當從淪墜。又彼定中諸善男子，見色陰銷，受陰明白。新證未獲，故心已亡。歷覽二際，自生艱險。於心忽然生無盡憂。如坐鐵床，如飲毒藥，心不欲活。常求於人令害其命，早取解脫。此名修行失於方便。悟則無咎，非為聖證。若作聖解，則有一分常憂愁魔，入其心腑。手執刀劍，自割其肉，欣其捨壽。或常憂愁，走入山林，不耐見人。失於正受，當從淪墜。

Shurangama Qingx (qauw-9)

"Ananda! Qycc hiaxee dirr samadhi ee senrlamjuw, qnir diyc sxig-dxir siausid, sriu-dxir c.-cingcyw-c., jniawsiong ee qxingw henxhen, quewtauu qigdong, hutzenn snix cud buhan ee iongxkir, simx iurr bingw iurr lrai, libjir beh ham’ jiongww vut vnijee, qongxx id liam tangx ciauuat snax xee Asamkhyeya. Jex qiyr juer quewtauu ingrqangx. U liauxgo dyrr byy quewsid, m si jingwgo diyc singwdy. Qakgo liauxau byy besid, quw .laii qaqi e siaubyy. Narr liahjunw qaqi ixx jniaa sxingr :ee, dyrr u qongg xmoo zip ix ee simdew, qnir diyc langg dyrr jurkuax, jurdai buviw, simlai simrjiww hiongr dingw vutqenr Vut, hiongr xe vutqenr langg. In’ui srid kir jinjniar ee qamxsiu, qaidongx e duirlyc.

Qycc hiaxee dirr samadhi ee senrlamjuw, qnir diyc sxig-dxir siausid, sriu-dxir c.-cingcyw-c., taujingg :ee byy sinx ee jingwgo, trer dywdngw qycc srid kir guandew ee qingxqair. Diwhui ee ligliong suebii, zip huixhuai ee derhik, sec laii sec kir byy soxx knuar .diyc. Hutzenqanx, simdiongx dua dasyr, vutquanxsii dimm dirr jitt hy jingqingw longxx byy snruar .kir, qycc liahjunw jex si qutlat jingjinr ee viauxhen. Jex qiyr juer sriux simx byy diwhui ee sitcyr. U liauxgo dyrr byy quewsid, m si jingwgo diyc singwdy. Narr liahjunw qaqi ixx jniaa sxingr :ee, qiwdii ee xmoo dyrr e zip simdew, zid’ia qra ix ee simx liac diauu dirr jit xui henn lehh. In’ui srid kir jinjniar ee qamxsiu, qaidongx e duirlyc.

(Shurangama Sutra, Volume 9-9)

"Further, Ananda, in this state of Samadhi, the good person sees the disintegration of the form skandha and understands the feeling skandha. At that time he has a sublime vision and is overwhelmed with gratitude. In this situation, he suddenly evinces tremendous courage. His mind is bold and keen. He resolves to equal all Buddhas and says he can transcend three Asamkhyeyas of eons in a single thought. This is called 'being too anxious to excel in 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 insanity will enter his mind. As soon as he sees someone, he will boast about himself. He will become extraordinarily haughty, to the point that he recognizes no Buddha above him and no people below him. Lacking proper Samadhi, he will certainly fall."

"Further, in this state of Samadhi the good person sees the disintegration of the form skandha and understands the feeling skandha. With no new realization immediately ahead of him, and having lost his former status as well, his power of wisdom weakens, and he enters an impasse in which he sees nothing to anticipate. Suddenly a feeling of tremendous monotony and thirst arises in his mind. At all times he is fixated in memories that do not disperse. He mistakes this for a sign of diligence and vigor. This is called 'cultivating the mind, but losing oneself due to a lack of wisdom'. If he understands, then there is no error. This experience does not indicate sagehood. But if he considers himself a sage, then a demon of memory will enter his mind. Day and night it will hold his mind suspended in one place. Lacking proper Samadhi, he will certainly fall."

(楞嚴經卷第九之9)  

阿難！又彼定中諸善男子，見色陰銷，受陰明白。勝相現前，感激過分。忽於其中生無限勇。其心猛利，志齊諸佛。謂三僧只，一念能越。此名功用陵率過越。悟則無咎，非為聖證。覺了不迷，久自銷歇。若作聖解，則有狂魔入其心腑。見人則誇，我慢無比。其心乃至上不見佛，下不見人。失於正受，當從淪墜。又彼定中諸善男子，見色陰銷，受陰明白。前無新證，歸失故居。智力衰微，入中隳地，回無所見。心中忽然生大枯渴。于一切時沈憶不散。將此以為勤精進相。此名修心無慧自失。悟則無咎，非為聖證。若作聖解，則有憶魔入其心腑。旦夕撮心，懸在一處。失於正受，當從淪墜。