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。

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。