Shurangama Qingx (qauw-22)

“Qycc hiaxee senrlamjuw, sriu-dxir kangx .kir, be jygu diyc siaog susiongw, uanbuanw ee sendnia huad qngx. Dirr samadhi, ix iwhiongr zip jibbet, genxqiur venwhuar ee texsingr, duiww cimzip kongsingr 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 qriuu kongsingr ee langg laii senrlamjuw jiax. Senrlamjuw dyrr posed jyrui suathuad. Jitt xee langg dirr jingwlangg lairdew, hingtew hutzenn kangx .kir. Jingwlangg knuar be diyc ix, zen’au ix an’ hukongx dudzenn cuthen, cuthen iacc siausid longxx jurjai. Ix tangx hro qaqi ee sinkux bersux liulii, kax qapp ciuw longxx u dnuahniux ee pangkuir, iacc dairsiauxven dnix qaxnaxx bit. Ix huixvongr qaiwlut, kinsi cutqelangg, cuir-lai dniardnia decc qongw byy-in.-byy-qyw, siw liauw ingxuanw bedbyy, byy qycc u au cutsir, iarr byy jiongww huanzinn iacc singwzinn. Ix suizenn did diyc kongsingr jibbet ee qingxqair, amwdiongx e kir buanxjiog ix jiongxjiongw ee iogbong. Jiapsiu jitt xee langg tamiok ee hing'uii :ee iarr e did diyc kongsingr ee simx, qra inqyw vuew kuix. Jex si sitzit qapp sitguec ee jingkir, qimx, gik, lingjix, qilinn, hxong, qux, hyc, qingquer cenban nii byy siw vnir juer jinglingg dirr qoktow cutsir, 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 9-22)

"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 enter cessation, so he investigates the nature of transformations as he greedily seeks for profound emptiness. 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 emptiness, he arranges a seat and speaks the Dharma. In the midst of the great assembly, his physical form suddenly disappears, and no one in the assembly can see him. Then out of nowhere, he abruptly reappears. He can appear and disappear at will, or he can make his body transparent like crystal. From his hands and feet he releases the fragrance of sandalwood, or his excrement and urine may be sweet as thick rock candy. He slanders the precepts and is contemptuous of those who have left the home-life. He often says that there is no cause and no effect, that once we die, we are gone forever, that there is no afterlife, and that there are no ordinary people and no Sages. Although he has obtained a state of empty stillness, he covertly indulges his greedy desires. Those who give in to his lust also adopt his views of emptiness and deny cause and effect. This is an essence that was created during an eclipse of the sun or moon. Having fallen on gold, jade, a rare fungus, a unicorn, a phoenix, a tortoise, or a crane, the essence endowed it with life, so that it did not die for thousands or tens of thousands of years and eventually became a spirit. It was then born into this land and 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22)  

又善男子，受陰虛妙，不遭邪慮，圓定發明。三摩地中，心愛入滅，研究化性，貪求深空。爾時天魔候得其便。飛精附人，口說經法。其人終不覺知魔著，亦言自得無上涅槃。來彼求空善男子處，敷座說法。於大眾內，其形忽空，眾無所見。還從虛空突然而出，存沒自在。或現其身洞如琉璃。或垂手足作栴檀氣。或大小便如厚石蜜。誹毀戒律，輕賤出家。口中常說無因無果。一死永滅，無復後身，及諸凡聖。雖得空寂，潛行貪欲。受其欲者，亦得空心，撥無因果。此名日月薄蝕精氣，金玉芝草，麟鳳龜鶴，經千萬年不死為靈，出生國土。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。

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。

Shurangama Qingx (qauw-20)

“Qycc hiaxee senrlamjuw, sriu-dxir kangx .kir, be jygu diyc siaog susiongw, uanbuanw ee sendnia huad qngx. Dirr samadhi, ix iwhiongr diqenr, qutlat genxqiur, duiww jaix siokser ee sintongx 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 qriuu diqenr ee langg laii senrlamjuw jiax. Senrlamjuw dyrr posed jyrui suathuad. Jitt xee langg byy-in.-byy-dnuax dirr suathuad ee soxjai did diyc dua vyxjux. Hitt xee xmoo ursii huar juer jingsnix, cuir-lai qamm jux, dinvyw, juceh, qapp huu-aw jiaxee qibiau ee mihqnia. Ix singx qra jiaxee hro hitt langg, zen'au diauu dirr ix ee sintew, iacc si iuxiu tniax ee langg qongxx u bingguat vyxjux cangr dirr tokax erdew jiyr qngx hitt xui. Jiaxee tniax ix qongw :ee did diyc ixjingg m bad duw .quer .ee. Ix longxx jiac iyhcauw, m jiac hyw liau :ee. Ursii jit qangx jiac jit liap muaa-aw qapp jit liap bec, sinkux vaxdni, jex si in'ui molat hucii ee enqor. Ix huixvongr bikiu, tikme jiongww derjuw, m qniax ho'ngg qicir iacc kiwhiamm. Ix cuir-lai hnor qongw dyc'ui u vyxjongr iacc sibhongx singwhenn  cangwbih ee soxjai. Qinsuii ix :ee ongxongw tangx qnir diyc qingi ee langg. Jex si sanlimm, toxde, singhongg, hycuanx, qapp snuagak ee quixsinn jiac lau jniaa xmoo. Uree teciongr imhing, pywhuai vut ee qaiwlut, ham' qinsuii :ee amr amr duiqiuu go jiongw iogbong. Uree hingr jingjinr, dandanx jiac cauxbok, qniajauw be dniardiyc, diwsuw ziauxluan siuhing :ee. Danw qaur xmoo 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 9-20)

"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 more knowledge and understanding, so he diligently toils at examining and probing as he greedily seeks to know past lives. 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 seclusion, he arranges a seat and speaks the Dharma. There in the Dharma Assembly, inexplicably, that person may obtain an enormous precious pearl. The demon may sometimes change into an animal that holds the pearl in its mouth, or other jewels, bamboo tablets, tallies, talismans, letters and other unusual things. The demon first gives them to the person, and afterwards possesses him. Or he may fool his audience by burying the valuables underground and then saying that a "moonlight pearl" is illuminating the place. Thereupon the audience feels they have obtained something unique. He may eat only medicinal herbs and not partake of prepared food. Or he may eat only one sesame seed and one grain of wheat a day and still look robust. That is because he is sustained by the power of the demon. He slanders Bhikshus and scolds his assembly of disciples without fear of ridicule or rejection. He is fond of talking about treasure troves in other locations, or of remote and hidden places where Sages and Worthies of the ten directions dwell. Those who follow him often see strange and unusual people. This is a ghost or spirit of the mountain forests, earth, cities, rivers, and mountains that in its old age has become a demon. The person it possesses may advocate promiscuity and violate the Buddha's precepts. He may covertly indulge in the five desires with his followers. Or he may appear to be vigorous, eating only wild plants. His behavior is erratic, and he disturbs and confuses the good person. But when the demon tires, 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20)  

又善男子。受陰虛妙。不遭邪慮。圓定發明。三摩地中。心愛知見。勤苦研尋。貪求宿命。爾時天魔候得其便。飛精附人。口說經法。其人殊不覺知魔著。亦言自得無上涅槃。來彼求知善男子處。敷座說法。是人無端於說法處。得大寶珠。其魔或時化為畜生。口銜其珠。及雜珍寶簡冊符牘諸奇異物。先授彼人。後著其體。或誘聽人藏於地下。有明月珠照耀其處。是諸聽者，得未曾有。多食藥草，不餐嘉饌。或時日餐一麻一麥，其形肥充，魔力持故。誹諦比丘，罵詈徒眾，不避譏嫌。口中好言他方寶藏，十方聖賢潛匿之處。隨其後者，往往見有奇異之人。此名山林土地城隍川嶽鬼神，年老成魔。或有宣淫，破佛戒律，與承事者潛行五欲。或有精進純食草木。無定行事，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。