Shurangama Qingx (qauw-19)

“Qycc hiaxee senrlamjuw, sriu-dxir kangx .kir, be jygu diyc siaog susiongw, uanbuanw ee sendnia huad qngx. Dirr samadhi, ix iwhiongr beh cimzip, kinbenw u ioksog, hnuahiw diamr amr amr jigjing ee soxjai, duiww jingrsiok 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 piacjing ee langg laii senrlamjuw jiax. Senrlamjuw dyrr posed jyrui suathuad. Ix hro tniax ee langg sui' langg jaix inx ee giap, iacc dirr hitt xui duiww jit xee langg qongw, 'Liw iauxx bue siw, mrqycc ixx jyr jingsnix.' Ix qiyr jit xee langg kir hitt xee langg aurviah jyr dac buexliux ee dongrjog hro hitt xee langg vreh be kiw .laii. Mrjiacc jingwlangg kingsimx qingwhok ix. Narr u langg kiw giaugii, ix sui' jaix pnirpang. Ix qra koxhingg ee honghuad qyckacc qaqiongg, byy sriok dirr vut ee ludgii. Ix huixvongr bikiu, tikme jiongww derjuw, qra langg' ee dairjir iah iah .cud .laii, iarr m qniax ho'ngg qicir iacc kiwhiamm. Ix cuir-lai hnor camr qongxx birlaii ee hyrhog. Sii qaur, hylii longxx byy jingcax. Jex si dua lat qxuiw 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 9-19)

"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 deep absorption, so he restrains himself with energetic diligence and likes to dwell in secluded places as he greedily seeks for peace and quite. 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 knowledge, he arranges a seat and speaks the Dharma. He causes all of his listeners to think they know their karma from the past. Or he may say to someone there, "You haven't died yet, but you have already become an animal." Then he instructs another person to step on the first person's 'tail', and suddenly the first person cannot stand up. At that point, all in the assembly pour out their hearts in respect and admiration for him. If someone has a thought, the demon detects it immediately. He establishes intense ascetic practices that exceed the Buddha's moral precepts. He slanders Bhikshus, scolds his assembly of disciples, and exposes people's affairs without fear of ridicule or rejection. He is fond of foretelling calamities and auspicious events, and when they come to pass he is not wrong in the slightest. This is a ghost with great powers 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19)  

又善男子，受陰虛妙，不遭邪慮，圓定發明。三摩地中，心愛深入。克己辛勤，樂處陰寂，貪求靜謐。爾時天魔候得其便。飛精附人，口說經法。其人本不覺知魔著，亦言自得無上涅槃。來彼求陰善男子處，敷座說法。令其聽人，各知本業。或於其處語一人言，汝今未死，已作畜生。敕使一人於後蹋尾頓令其人起不能得。於是一眾傾心斂伏。有人起心，已知其肇。佛律儀外，重加精苦。誹諦比丘，罵詈徒眾。訐露人事，不避譏嫌。口中好言未然禍福。及至其時，毫髮無失。此大力鬼年老成魔，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-18)

“Qycc hiaxee senrlamjuw, sriu-dxir kangx .kir, be jygu diyc siaog susiongw, uanbuanw ee sendnia huad qngx. Dirr samadhi, ix iwhiongr sinlingg siy' qamxingr, itjair he jingsinn kir genxqiur, duiww amwjni ee qamxingr 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 qamxingr ee langg laii senrlamjuw jiax. Senrlamjuw dyrr posed jyrui suathuad. Ix tangx hro tniax :ee jiamrsii qnir diyc ix kyxviw vaccingx huer ee hingtew, jurr anxnex snix cud tam'air m qramx lirkuix ix, qamguan juer ix ee lovok, qiongqib ix sir hxang zid'iong :ee iarr be qamxqag pilyy. Jitt xee langg suxx ix jyrui-ha muixx jit xee longxx liahjunw ix si jingg sxer ee sensnix, cutsir dyrr si senrdiwdig, duiww ix snix cud qingwair, liamm ix liamm qaxx naxx qxax, ixjingg m bad duw .quer. Jitt xee langg gugong, beluan, liahjunw qaqi si posad, u sniu beh cinqin inx ee simx. Ix pywhuai vut ee ludgii, amwdiongx kir buanxjiog ix jiongxjiongw ee iogbong. Ix cuir-lai hnor qongw, 'Guaw dirr jingg sxer bxow jit xee sniwmia-diongx singx dro boxmih langg. Hitt sii ix si guaw ee ceciab iacc hniadi, qimzit laii dro .liw, beh ham’ liw dauwdin quiix bxow sewqair kir qiong'iongw bxow vut.' Iacc si ix e qongw u lingrgua jit xee dua qongbingg tnix, vut dirr lairdew druar, itcer Zulaii dirr hitt xui anhiyh. Hiaxee budix :ee siongsinr jiaxee haulak ee ue, vunxsimx uisid .kir. Jex qiyr juer siik-qxuiw 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 9-18)

"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 revelations from afar, so he pours all his energy into this intense investigation as he greedily seeks for imperceptible spiritual responses. 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, completely unaware that he is possessed by a demon, claims he has reached unsurpassed Nirvana. When he comes to see that good person who seeks revelations, he arranges a seat and speaks the Dharma. He briefly appears to his listeners in a body that looks a hundred or a thousand years old. They experience a defiling love for him and cannot bear to part with him. They personally act as his servants, tirelessly making the Four Kinds of Offerings to him. Each member of the assembly believes that this person is his former teacher, his original Good and Wise Advisor. They give rise to love for his Dharma and stick to him as if glued, feeling they have obtained something unprecedented. The good person is beguiled and fooled into thinking the other is a Bodhisattva. Attracted to the other's thinking, he destroys the Buddha's moral precepts and covertly indulges his greedy desires. He is fond of saying, "In a past life, in a certain incarnation, I rescued a certain person who was then my wife (or my mistress, or my brother). Now I have come to rescue you again. We will stay together and go to another world to make offerings to a certain Buddha." Or he may say, "There is a Heaven of Great Brilliance where a Buddha now dwells. It is the resting place of all Tathagatas." Ignorant people believe his ravings and lose their original resolve. This is a pestilence 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18)  

又善男子，受陰虛妙，不遭邪慮，圓定發明。三摩地中，心愛懸應，周流精研，貪求冥感。爾時天魔候得其便。飛精附人，口說經法。其人元不覺知魔著，亦言自得無上涅槃。來彼求應善男子處，敷座說法。能令聽眾，暫見其身如百千歲。心生愛染，不能捨離。身為奴僕，四事供養，不覺疲勞。各各令其座下人心，知是先師本善知識，別生法愛，黏如膠漆，得未曾有。是人愚迷，惑為菩薩。親近其心，破佛律儀，潛行貪欲。口中好言，我于前世於某生中，先度某人。當時是我妻妾兄弟，今來相度。與汝相隨歸某世界，供養某佛。或言別有大光明天，佛於中住，一切如來所休居地。彼無知者，信是虛誑，遺失本心。此名癘鬼年老成魔，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-17)

“Qycc hiaxee senrlamjuw, sriu-dxir kangx .kir, be jygu diyc siaog susiongw, uanbuanw ee sendnia huad qngx. Dirr samadhi, ix iwhiongr kingqiur surbut venwhuar taubuew ee qinvunw, simx jingbii, duiww venrved 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 cue qinvunw ee langg laii senrlamjuw jiax. Senrlamjuw dyrr posed jyrui suathuad. Ix ee sinkux u sin'uix, tangx hanghok laii beh qriuu :ee, suxx hiaxee dirr ix jyrui vnix:a :ee suizenn iauxx bue tniax diyc hxuad, jurzenn simhok. Ix jiong’ vut, liappuann, potee, qapp huatsinx qongxx si henrjingg dyrr dirr guaw higsingx dingxbin, verqniaw jit dai jit dai tuann .lyc .kir, dyrr si huatsinx ingxuanw diamr lehh be dngrjuat. Ix qycc qongw henrjai jiax dyrr si vudqog, byy vadd xee cingjing soxjai qap qimsig ee vudsinx. Hiaxee langg siongsinr iarr jiapsiu, srid kir cocox ee huatsimx, sniwmia quiix dirr jitt hy ixjingg m bad duw .quer .ee. Jitt xee langg gugong, beluan, liahjunw qaqi si posad, cuiqiur ix ee simsux ee sii, e pywhuai vut ee ludgii, amwdiongx kir buanxjiog ix jiongxjiongw ee iogbong. Ix kauw-diongx hnor qongw ganw, hni, pni, qapp jic longxx si jingrtow, qycc qongw lamluw singr ee kiwquanx jiacc si potee qapp liappuann jinjniar ee soxjai. Hiaxee budix :ee siongsinr jiaxee lacsab ue. Jex qiyr juer qoxdok iacc og bang qxuiw 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 9-17)

"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 know the origins of things, so he exhaustively investigates the nature of physical things and their changes from beginning to end. He intensifies the keenness of his thoughts as he greedily seeks to analyze things. 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 know the source of things, he arranges a seat and speaks the Dharma. His body has an awesome spiritual quality which subdues the seeker. He makes the minds of those gathered beside his seat spontaneously compliant, even before they have heard the Dharma. He says to all those people that the Buddha's Nirvana, Bodhi, and Dharma-body are there before them in the form of his own physical body. He says, "The successive begetting of fathers and sons from generation to generation is itself the Dharma-body, which is permanent and never-ending. What you see right now are those very Buddhalands. There are no other pure dwellings or golden features." Those people believe and accept his words, forgetting their initial resolve. They offer up their lives, feeling they have obtained something unprecedented. They are all beguiled and confused into thinking he is a Bodhisattva. As they pursue his ideas, they break the Buddha's moral precepts and covertly indulge their greedy desires. He is fond of saying that the eyes, ears, nose, and tongue are the Pure Land, and that the male and female organs are the true place of Bodhi and Nirvana. Ignorant people believe these filthy words. This is a poisonous ghost or an evil nightmare 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17)  

又善男子，受陰虛妙，不遭邪慮，圓定發明。三摩地中，心愛根本，窮覽物化性之終始，精爽其心，貪求辨析。爾時天魔候得其便。飛精附人，口說經法。其人先不覺知魔著，亦言自得無上涅槃。來彼求元善男子處，敷座說法。身有威神，摧伏求者。令其座下，雖未聞法，自然心伏。是諸人等，將佛涅槃菩提法身，即是現前我肉身上。父父子子，遞代相生，即是法身常住不絕。都指現在即為佛國。無別淨居及金色相。其人信受，亡失先心。身命歸依，得未曾有。是等愚迷，惑為菩薩。推究其心，破佛律儀，潛行貪欲。口中好言眼耳鼻舌，皆為淨土。男女二根，即是菩提涅槃真處。彼無知者，信是穢言。此名蠱毒魘勝惡鬼年老成魔，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-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。