Shurangama Qingx (jap-4)

“Qycc dirr samadhi ee senrlamjuw, simx jniar, qencii qycc dniardiyc, xmoo liac ix byy huatdo. Ix kingqiur qokk lui jiongwsingx ee vunxguann, tangx quancad bibiau qycc suwsiongg ziauxluan ee qinvunw. Dirr hun'ui snix cud cunxdok :ee, jitt xee langg e duirlyc sir jiongw iuxhan ee siaa lixlun.

Id jiarr, jitt xee langg cunxdok simx ee vunxguann si snix-bet :ee, liudong be suah. Ix liahjunw quewkir qapp birlaii si iuxhan :ee, siy’ suar ee simx si buhan :ee.

Zi jiarr, jitt xee langg quancad veh-bxan qiab, tangx qnir diyc jiongwsingx; dirr veh-bxan qiab ixjingg, jigjing byy soxx tniax iacc soxx qnir. Byy tniax .diyc iacc knuar .diyc, ix knuar juer si buhan :ee; u jiongwsingx ee soxjai, ix knuar juer si iuxhan :ee.

Snax jiarr, jitt xee langg cunxdok qongxx, 'Guaw ee qakdix venwvenr, texsingr si buhan :ee. Hiaxee jiongwsingx dirr guaw ee qakdix lairdew henxhen, guaw m jaix inx qakdix ee vunxsingr.' Ix dyrr sniu qongxx inx byy did diyc buhan ee simx, dna' si iuxhan :ee.

Sir jiarr, jitt xee langg kingqiur juewhingg-dxir kangx .kir, jiauww ix soxx qenr, simdiongx cunxdok qongxx itcer jiongwsingx jit srinx lairdew qnaxx longxx si vnuar snix vnuar bet, sewqair itcer soxu longxx si jidvnur iuxhan :ee, jidvnuar buhan :ee.

In'ui u decc cuicig iuxhan iacc buhan, ix e duirlyc guardy, potee-singr besid .kir. Jex qiyr juer derr sir guardy, lip iuxhan ee lixlun.

(Shurangama Sutra, Volume 10-4)

"Further, in his practice of Samadhi, such a good person's mind is firm, unmoving, and proper and can no longer be disturbed by demons. He can thoroughly investigate the origin of all categories of beings and contemplate the source of the subtle, fleeting, and constant fluctuation. But if he begins to speculate about the making of certain distinctions, he could fall into error with four theories of finiteness.

"First, this person speculates that the origin of life flows and functions ceaselessly. He judges that the past and the future are finite and that the continuity of the mind is infinite.

"Second, as this person contemplates an interval of eighty thousand eons, he can see living beings; but earlier than eighty thousand eons is a time of stillness in which he cannot hear or see anything. He regards as infinite that time in which nothing is heard or seen, and as finite that interval in which living beings are seen to exist.

"Third, this person speculates that his own pervasive knowledge is infinite and that all other people appear within his awareness. And yet, since he himself has never perceived the nature of their awareness, he says they have not obtained an infinite mind, but have only a finite one.

"Fourth, this person thoroughly investigates the formations skandha to the point that it becomes empty. Based on what he sees, in his mind he speculates that each and every living being, in its given body, is half living and half dead. From this he concludes that everything in the world is half finite and half infinite.

"Because of these speculations about the finite and the infinite, he will fall into externalism and become confused about the Bodhi nature. This is the fourth externalist teaching, in which one postulates finiteness.

(楞嚴經卷第十之4)  

又三摩中諸善男子，堅凝正心，魔不得便，窮生類本，觀彼幽清常擾動元。於分位中生計度者，是人墜入四有邊論。一者、是人心計生元，流用不息。計過未者，名為有邊。計相續心，名為無邊。二者、是人觀八萬劫，則見眾生。八萬劫前，寂無聞見。無聞見處，名為無邊。有眾生處，名為有邊。三者、是人計我遍知，得無邊性。彼一切人現我知中。我曾不知彼之知性。名彼不得無邊之心。但有邊性。四者、是人窮行陰空。以其所見心路籌度一切眾生一身之中，計其咸皆半生半滅。明其世界一切所有，一半有邊，一半無邊。由此計度有邊無邊，墮落外道，惑菩提性。是則名為第四外道，立有邊論。

Shurangama Qingx (jap-3)

“Qycc dirr samadhi ee senrlamjuw, simx jniar, qencii qycc dniardiyc, xmoo liac ix byy huatdo. Ix kingqiur qokk lui jiongwsingx ee vunxguann, tangx quancad bibiau qycc suwsiongg ziauxluan ee qinvunw, dirr qaqi qapp tazinn jiqanx kiw hunved :ee, jitt xee langg e duirlyc sir jiongw dendyr ee qenwsig, vorhun busiongg qapp vorhun suwsiongg ee siaa lixlun.

Id jiarr, jitt xee langg quancad bibiau bingtongx ee simx venww muaw sibhongx sewqair, dyrr liahjunw jitt xee dniardiyc cimdimm ee simx si qiuwqingr sinn-guaw. Dui’ anxnex dyrr cunxdok qongxx 'Guaw venww muaw sibhongx, dniardiyc bintongx byy dinxdang. Itcer jiongwsingx, dirr guaw simdiongx qaqi snix qaqi siw. Soxiw, guaw ee simx ee vunxsingr si siongsiongg dilehh. Hex u snix u bet :ee ee vunxsingr jniawjniar si busiongg.'

Zi jiarr, jitt xee langg byy quancad qaqi ee simx, ix quancad venww sibhongx Ganges Hyy suax sowliong hiacc je ee qoktow. Ix qnir diyc qinlik qiab laii huixhuai :ee, dyrr liahjunw jex qiuwqingr si busiongg. Ix qnir diyc qinglik qiab byy huixhuai :ee, dyrr qongw jex qiuwqingr si siongsiongg dilehh.

Snax jiarr, jitt xee langg dna' quancad qaqi ee simx, huathen simx jingbit qycc biser kyxviw din'aix dirr sibhongx ijuanw, singr byy qaixii, tangx hro jitt xee srinx liammix snix liammix bet. Ix qra byy huixhuai ee jursingr knuar juer si siongsiongg dilehh. An' ix lrauu .cud .kir ee snex-siw, ix knuar juer si busiongg :ee.

Sir jiarr, jitt xee langg jaix sniu-dxir bedjin, qnir diyc juewhingg-dxir decc lrauu. Juewhingg-dxir siongsiongg decc lrauu, ix dyrr liahjunw vunxsingr si siongsiongg dilehh. Sig-dxir, sriu-dxir qapp sniu-dxir dnaxx ixx bedjin, ix knuar juer si busiongg.

In'ui u decc cuicig jitt kuanw vorhun busiongg qapp vorhun suwsiongg, ix e duirlyc guardy, potee-singr besid .kir. Jex qiyr juer derr snax guardy, vorhun suwsiongg ee lixlun.

(Shurangama Sutra, Volume 10-3)

"Further, in his practice of Samadhi, such a good person's mind is firm, unmoving, and proper and can no longer be disturbed by demons. He can thoroughly investigate the origin of all categories of beings and contemplate the source of the subtle, fleeting, and constant fluctuation. But if he begins to speculate about self and others, he could fall into error with theories of partial impermanence and partial permanence based on four distorted views.

"First, as this person contemplates the wonderfully bright mind pervading the ten directions, he concludes that this state of profound stillness is the ultimate spiritual self. Then he speculates, "My spiritual self, which is settled, bright, and unmoving, pervades the ten directions. All living beings are within my mind, and there they are born and die by themselves. Therefore, my mind is permanent, while those who undergo birth and death there are truly impermanent."

"Second, instead of contemplating his own mind, this person contemplates in the ten directions worlds as many as the Ganges' sands. He regards as ultimately impermanent those worlds that are in eons of decay, and as ultimately permanent those that are not in eons of decay.

"Third, this person closely examines his own mind and finds it to be subtle and mysterious, like fine motes of dust swirling in the ten directions, unchanging in nature. And yet it can cause his body to be produced and then to be destroyed. He regards that indestructible nature as his permanent intrinsic nature, and that which undergoes birth and death and flows forth from him as impermanent.

"Fourth, knowing that the skandha of thinking has ended and seeing the flowing of the skandha of formations, this person speculates that the continuous flow of the skandha of formations is permanent, and that the skandhas of form, feeling, and thinking which have already ended are impermanent.

"Because of these speculations of impermanence and permanence, he will fall into externalism and become confused about the Bodhi nature. This is the third externalist teaching, in which one postulates partial permanence.

(楞嚴經卷第十之3)  

又三摩中諸善男子，堅凝正心，魔不得便，窮生類本，觀彼幽清常擾動元。于自他中起計度者，是人墜入四顛倒見，一分無常，一分常論。一者、是人觀妙明心遍十方界，湛然以為究竟神我。從是則計我遍十方，凝明不動。一切眾生，於我心中自生自死。則我心性名之為常。彼生滅者，真無常性。二者、是人不觀其心，遍觀十方恒沙國土。見劫壞處，名為究竟無常種性。劫不壞處，名究竟常。三者、是人別觀我心，精細微密，猶如微塵。流轉十方，性無移改。能令此身即生即滅。其不壞性，名我性常。一切死生從我流出名無常性。四者、是人知想陰盡，見行陰流。行陰常流，計為常性。色受想等，今已滅盡，名為無常。由此計度一分無常一分常故，墮落外道，惑菩提性。是則名為第三外道一分常論。

Shurangama Qingx (jap-2)

“Ananda! Jitt xee dirr samadhi ee senrlamjuw, simx jniar, dniardiyc, qycc bingtongx, xmoo liac ix byy huatdo. Ix kingqiur qokk lui jiongwsingx ee vunxguann, tangx quancad bibiau qycc suwsiongg ziauxluan ee qinvunw, dirr jitt xee qinvunw kiw hunved :ee, jitt xee langg e duirlyc sir jongw poxpenr ciangjai ee siaa lun.

Id jiarr, jitt xee langg kingqiur simx qapp qxingw ee singr, duanr qongxx jitt nng xui longxx byy kixinx. Ix siuhing, tangx jaix nng-bxan qiab ixlaii, sibhongx jiongwsingx ee soxu snix-be longxx decc sunkuann, m bad byy .kir, dyrr liahjunw simx qapp qxingw longxx suwsiongg dilehh.

Zi jiarr, jitt xee langg kingqiur de, juiw, huew qapp hongx sir dua qinguann, duanr qongxx jitt sir jiongw ee vunxsingr suwsiongg dilehh. Ix siuhing, tangx jaix sir-bxan qiab ixlaii, sibhongx jiongwsingx ee soxu snix-be longxx si suwsiongg, m bad byy .kir, dyrr liahjunw jitt jiongw jinghingg suwsiongg dilehh.

Snax jiarr, jitt xee langg kingqiur lak qinx, mana qapp jipsiuw :ee, duanr qongxx simx, ir, qapp iwsig ee vunxguann, inx ee vunxsingr si suwsiongg dilehh. Ix siuhing, tangx jaix veh-bxan qiab ixlaii, itcer jiongwsingx itdit decc sunkuann be siausid, jurvunw dyrr siongsiongg diamr lehh. Kingqiur liauw ee qetlun si byy srid vunxsingr, ix dyrr liahjunw jitt jiongw jinghingg suwsiongg dilehh.

Sir jiarr, jitt xee langg qiwzenn bedjin sniu-dxir ee qinguann, qycjaiww snix ee lixiuu dyrr be unrjuanw. Snix-bet ee sniurhuad dnaxx ixx ingxx bet, jurzenn sniu qongxx si byy snix byy bet. In’ui simx zucuw cunxdok, dyrr liahjunw jitt jiongw jinghingg suwsiongg dilehh.

Zucuw cuicig, jniar venww diqag byy .kir, ix e duirlyc guardy, potee-singr besid .kir. Jex qiyr juer derr zi guardy, lip uantongx suwsiongg ee lixlun.

(Shurangama Sutra, Volume 10-2)

"Ananda, in his practice of Samadhi, such a good person's mind is unmoving, clear, and proper and can no longer be disturbed by demons. He can thoroughly investigate the origin of all categories of beings and contemplate the source of the subtle, fleeting, and constant fluctuation. But if he begins to speculate on its pervasive constancy, he could fall into error with four theories of pervasive permanence.

"First, as this person thoroughly investigates the mind and its states, he may conclude that both are causeless. Through his cultivation, he knows that in twenty thousand eons, as living beings in the ten directions undergo endless rounds of production and destruction, they are never annihilated. Therefore, he speculates that the mind and its states are permanent.

"Second, as this person thoroughly investigates the source of the four elements, he may conclude that they are permanent in nature. Through his cultivation, he knows that in forty thousand eons, as living beings in the ten directions undergo production and destruction, their substances exist permanently and are never annihilated. Therefore, he speculates that this situation is permanent.

"Third, as this person thoroughly investigates the sixth sense faculty, the manas, and the consciousness that grasps and receives, he concludes that the origin of mind, intellect, and consciousness is permanent. Through his cultivation, he knows that in eighty thousand eons, as all living beings in the ten directions revolve in transmigration, this origin is never destroyed and exists permanently. Investigating this undestroyed origin, he speculates that it is permanent.

"Fourth, since this person has ended the source of thoughts, there is no more reason for them to arise. In the state of flowing, halting, and turning, the thinking mind--which was the cause of production and destruction--has now ceased forever, and so he naturally thinks that this is a state of non-production and non-destruction. As a result of such reasoning, he speculates that this state is permanent.

"Because of these speculations of permanence, he will lose proper and pervasive knowledge, fall into externalism, and become confused about the Bodhi nature. This is the second externalist teaching, in which one postulates the pervasiveness of permanence.

(楞嚴經卷第十之2)  

阿難！是三摩中諸善男子，凝明正心，魔不得便，窮生類本，觀彼幽清常擾動元。于圓常中起計度者，是人墜入四遍常論。一者、是人窮心境性，二處無因。修習能知二萬劫中，十方眾生，所有生滅，咸皆循環，不曾散失，計以為常。二者、是人窮四大元，四性常住。修習能知四萬劫中，十方眾生，所有生滅，咸皆體恒，不曾散失，計以為常。三者、是人窮盡六根末那執受，心意識中本元由處，性常恒故。修習能知八萬劫中，一切眾生，循環不失，本來常住。窮不失性，計以為常。四者、是人既盡想元，生理更無流止運轉，生滅想心，今已永滅。理中自然成不生滅。因心所度，計以為常。由此計常，亡正遍知，墮落外道，惑菩提性。是則名為第二外道，立圓常論。

Shurangama Qingx (jap-1)

"Ananda! Hiaxee siulen samadhi ee senrlamjuw, sniu-dxir bedjin :ee, jitt hy langg dirr vingsiongg sii bangrsiongw siaubet, cingcniw qapp kunr ee sii longxx qangrkuanw, qakdix bingtongx jigjing, uanxzenn valangx ee tnix, byy qycc u ixjaw hitt quaw cohoo dairjir ee ngiaw. Inx jitt sii quanx sewqanx ee dairde qapp sanhyy, bersux qniar hiacc bingg, laii ee sii byy soxx liamm, quer liauw byy lauu jongjig. Jiapsiu qapp huanxingr longxx hix :ee, ixjaw ee sibkuir longxx byy .kir, dna' u jinsit ee vunxjid lauu lehh. Snix-bet ee qinguann, an' jiax lorhen, tangx knuar qnir sibhongx jap-zi jiongw jiongwsingx ee jingxlui. Suienn iauxx bue tongdat inx qokqog sniwmia ee laiiuu, ix u huatqnir diyc snix-bet ee qinqix si siy' qangg :ee, uanxzenn huanwqingw s.-siamxsih-s, jniaa juer dimpuu qiuwqingr ee jongxqintauu. Jex qiyr juewhingg-dxir ee kuhik.

Narr jitt xee s.-siamxsih huanwqingw ee singr huedngw guanvunw hiacc dingcingx, guandew ee sibkuir dyrr e dingcingx, kyxviw pylong bet .kir huar juer dingcingx ee juiw. Jex qiyr juer juewhingg-dxir bedjin. Jitt xee langg dyrr tangx ciauuat jiongwsingx ee lyy qenwsig. Quancad in’iuu, amwdiongx unxbat ee bongrsiongw si qinvunw.

Ananda! Qaidongx jaix did diyc jniar diqag dirr samatha ee senrlamjuw, jniar simx juwsinn bintongx, jap lui tnimoo byy ix hxuad, ix jiacc tangx jingbit genxqiur jiongwsingx ee vunxguann. Dirr qokk lui ee qinguann lorhen, tangx quancad bibiauw qycc siwqer ziauxluan ee qinvunw. Dirr jitt xee qinvunw kiw hunved :ee, jitt xee langg e duirlyc nng xee byy xinx ee lixlun.

Id jiarr, jitt xee langg knuar vunxguann byy kixinx. Sniaw enqor? Jitt xee langg qiwzenn tetdew pywhuai singqix, jiyh ganw-qinx veh-vah qongdig, qnir diyc veh-bxan qiab soxu jiongwsingx, giap cincniu laujuiw dirr qngxjng sunkuann, dirr jiax siw, dirr hiax snix. Ix jriw knuar diyc jiongwsingx dirr hitt xui lunhuee, veh-bxan qiab ixgua :ee, jit sud aw dy' knuar be diyc, dyrr u jitt jiongw qenwqaiw, qongxx sewqanx sibhongx ee jiongwsingx, dirr veh-bxan qiab ixlaii longxx si byy kixinx qaqi u :ee. Ix zucuw cunxdok, srid kir jniar venww diqag, duirlyc guardy, potee-singr besid .kir.

Zi jiarr, jitt xee langg knuar buadzit byy kixinx. Sniaw enqor? Jitt xee langg ixx knuar diyc snix ee qinguann, jaix langg snix langg, liauxgo jiauw snix jiauw; oax  jionglaii dy' ox :ee, gyy jionglaii dy vec :ee; langg qapp tnix vunxdew dy' kia dit :ee, jingsnix vunxdew dy' kia hnuaii :ee; vec m si sew .cud .laii .ee, ox m si niw .cud .laii .ee, an’ veh-bxan qiab ixlaii longxx byy qaixii. An' dnaxx qaur jinrbuew iarr si anxnex. 'Guaw jionglaii m bad knuar qnir quer potee, jnuaxngiu u singjiu potee jitt hy dairjir? Qaidongx jaix qimzit itcer henrsiong longxx byy kixinx.' Zucuw cuicig, jniar venww diqag byy .kir, ix e duirlyc guardy, potee-singr besid .kir. Jex qiyr juer derr id guardy lip byy xinx ee lixlun.

(Shurangama Sutra, Volume 10-1)

"Ananda, when the good person who is cultivating Samadhi has put an end to the thinking skandha, he is ordinarily free of dreaming and idle thinking, so he stays the same whether in wakefulness or in sleep. His mind is aware, clear, empty and still, like a cloudless sky, devoid of any coarse sense-impressions. He contemplates everything in the world--all the mountains, the rivers, and the vast land--as reflections in a bright mirror, appearing without attachment and vanishing without any trace; they are simply received and reflected. He does away with all his old habits, and only the essential truth remains. From this point on, as the origin of production and destruction is exposed, he will completely see all the twelve categories of living beings in the ten directions. Although he has not fathomed the source of their individual lives, he will see that they share a common basis of life, which appears as a mirage--shimmering and fluctuating--and is the ultimate, pivotal point of the illusory sense faculties and sense objects. This is the region of the formations skandha.

"Once the basic nature of this shimmering fluctuation returns to its original clarity, his habits will cease, like waves subsiding to become clear, calm water. This is the end of the formations skandha. This person will then be able to transcend the turbidity of living beings. Contemplating the cause of the formations skandha, one sees that subtle and hidden false thoughts are its source.

"Ananda, you should know that when such a good person has obtained proper knowledge in his practice of Shamatha, his mind is unmoving, clear, and proper, and it cannot be disturbed by the ten kinds of demons from the heavens. He is now able to intently and thoroughly investigate the origin of all categories of beings. As the origin of each category becomes apparent, he can contemplate the source of the subtle, fleeting, and pervasive fluctuation. But if he begins to speculate on that pervasive source, he could fall into error with two theories postulating the absence of cause.

"First, perhaps this person sees no cause for the origin of life. Why? Since he has completely destroyed the mechanism of production, he can, by means of the eight hundred merits of the eye organ, see all living beings in the swirling flow of karma during eighty thousand eons, dying in one place and being reborn in another as they undergo transmigration. But he cannot see beyond eighty thousand eons. Therefore, he concludes that for the last eighty thousand eons living beings in the ten directions of this and other worlds have come into being without any cause. Because of this speculation, he will lose proper and pervasive knowledge, fall into externalism, and become confused about the Bodhi nature.

"Second, perhaps this person sees no cause for the end of life. And why? Since he perceives the origin of life, he believes that people are always born as people and birds are always born as birds; that crows have always been black and swans have always been white; that humans and gods have always stood upright and animals have always walked on four legs; that whiteness does not come from being washed and blackness does not come from being dyed; and that there have never been nor will there be any changes for eighty thousand eons. He says: "As I now examine to the end of this life, I find the same holds true. In fact, I have never seen Bodhi, so how can there be such a thing as the attainment of Bodhi? You should now realize that there is no cause for the existence of any phenomena." Because of this speculation, he will lose proper and pervasive knowledge, fall into externalism, and become confused about the Bodhi nature. This is the first externalist teaching, in which one postulates the absence of cause.

(楞嚴經卷第十之1)  

阿難！彼善男子，修三摩提想陰盡者。是人平常夢想銷滅，寤寐恒一。覺明虛靜，猶如晴空。無復粗重前塵影事。觀諸世間大地山河，如鏡鑒明，來無所黏，過無蹤跡。虛受照應，了罔陳習，唯一精真。生滅根元，從此披露。見諸十方十二眾生，畢殫其類。雖未通其各命由緒。見同生基。猶如野馬熠熠清擾。為浮根塵究竟樞穴。此則名為行陰區宇。若此清擾熠熠元性。性入元澄，一澄元習。如波瀾滅，化為澄水，名行陰盡。是人則能超眾生濁。觀其所由，幽隱妄想以為其本。阿難！當知是得正知奢摩他中諸善男子，凝明正心，十類天魔不得其便。方得精研窮生類本。於本類中生元露者，觀彼幽清圓擾動元。于圓元中起計度者，是人墜入二無因論。一者、是人見本無因。何以故？是人既得生機全破。乘于眼根八百功德，見八萬劫所有眾生，業流灣環，死此生彼。只見眾生輪迴其處。八萬劫外，冥無所觀。便作是解，此等世間十方眾生，八萬劫來，無因自有。由此計度，亡正遍知，墮落外道，惑菩提性。二者、是人見末無因。何以故？是人於生既見其根。知人生人。悟鳥生鳥。烏從來黑。鵠從來白。人天本豎。畜生本橫。白非洗成。黑非染造。從八萬劫無復改移。今盡此形，亦復如是。而我本來不見菩提。云何更有成菩提事。當知今日一切物象，皆本無因。由此計度，亡正遍知，墮落外道，惑菩提性。是則名為第一外道立無因論。

Shurangama Qingx (qauw-24)

"Ananda, liw qaidongx jai’ngiaw. Jitt jap jiongw xmoo, dirr buadser ee sii e dirr guaw ee hxuad lairdew cutqex siudy. Inx uree hursinx dirr langg ee sintew, uree qaqi duwhen hingtew, longxx qongw inx ixx singjiu jniar venww qakdix. Inx janwtanr imhing, pywhuai vut ee ludgii. Taujingg soxx qongw ee og xmoo sensnix qapp xmoo ee derjuw, inx ee imhing siy’ tuann. Jitt hy siaog ee iaujniax behik langg' ee simqnuax, dew jiarr qauw sxer, je jiarr ciauquer vah sxer, tangx hro jinjniar siuhing :ee jongw venr juer xmoo ee quanwsiok, siw liauxau, vitdnia juer xmoo ee juxbinn, srid kir jniar venww qakdix, duirlyc byy qnaiwdng dergak.

Liw dnaxx byy su’iaur singx cruw jibbet, junw u did diyc byy-yc, diyhh huatguan zip kir buadhuad-sidai kiw dua juvix, qiuwdo u jniar simx qycc u cimx sinr ee jiongwsingx, hro inx byy siurr xmoo ingxhiongw, did jniar diqenr. Guaw dnaxx ixx dro liw cud snesiw. Liw narr junsiuw vut qongw :ee, dyrr si vyr vut ee xunx.

Ananda! Jitt jap jiongw sendnia ee jongrtair e henxhen, longxx si sniu-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 vitsux jiong' Zulaii qongw :ee, dirr guaw jibbet liauxau, dirr buadhuad-sidai tuanvyr, hro jiongwsingx duiww jiaxee ywgi u liauxgo. M tangx hro tnimoo did diyc hongven, vyxho u cisiuw :ee jniaa busiong ee dy.

(Shurangama Sutra, Volume 9-24)

"Ananda, you should know that in the Dharma-ending Age, these ten kinds of demons may leave the home-life to cultivate the Way within my Dharma. They may possess other people, or they may manifest themselves in various forms. All of them will claim that they have already accomplished Proper and Pervasive Knowledge and Awareness. They praise lust and break the Buddha's moral precepts. The evil demonic teachers and their demonic disciples that I just discussed transmit their teaching through licentious activity. Such deviant spirits take over cultivators' minds, and after as few as nine lives or as many as a hundred generations, they turn true practitioners entirely into followers of demons. When their lives are over, they are bound to end up as one of the demonic hordes. They will lose their proper and pervasive knowledge and fall into the Relentless Hells."

"You need not enter Nirvana yet. Although you are completing your attainment to the level beyond study, hold nonetheless to your vows to enter the Dharma-ending Age. Bring forth great compassion to rescue and take across living beings who have proper minds and deep faith. Do not let them become possessed by demons. Help them instead to attain proper knowledge and views. I have already rescued you from birth and death. By venerating the Buddha's words, you will be repaying the Buddha's kindness."

"Ananda, all ten of these states may occur in Dhyana as one's mental effort interacts with the thinking 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24)  

阿難當知。是十種魔，于末世時，在我法中出家修道。或附人體。或自現形。皆言已成正遍知覺。讚歎淫欲，破佛律儀。先惡魔師，與魔弟子，淫淫相傳。如是邪精魅其心腑。近則九生。多逾百世。令真修行，總為魔眷。命終之後，必為魔民。失正遍知，墮無間獄。汝今未須先取寂滅。縱得無學，留願入彼末法之中，起大慈悲，救度正心深信眾生，令不著魔，得正知見。我今度汝已出生死。汝遵佛語，名報佛恩。阿難！如是十種禪那現境，皆是想陰。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。汝等必須將如來語，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-23)

“Qycc hiaxee senrlamjuw, sriu-dxir kangx .kir, be jygu diyc siaog susiongw, uanbuanw ee sendnia huad qngx. Dirr samadhi, ix iwhiongr dngg huewsiu, sinkow decc genxqiur dngg mia ee honghuad, duiww diongsingx sniu tamx, duiww hunx dnxua snesiw iawsen, hibang venwhuar kacc jiyw lehh tangx siongsiongg diamr lehh. 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 diongsingx ee langg laii senrlamjuw jiax. Senrlamjuw dyrr posed jyrui suathuad. Jitt xee langg hnor qongw kir tahongx laikir longxx byy jiongwgai, iacc si qongxx quer bxan lxiw, jit bak nih, an' hitt xui cruw diyc hiax ee mihqnia dngw .laii, iacc si qongxx dirr cur-lai bxow jit xui, quiw vo lo jiqanx, qiyr langg' an’ dangvingg  ee viah qaur saivingg ee viah kuaiwsog qniaa, suacc quiw nii dy' qniaa be qaur. Incuw, inx siongsinr jitt xee langg, liahjunw vut cuthen dirr binrjingg. Jitt xee langg cuir-lai dniardnia qongw 'Sibhongx jiongwsingx longxx si guaw ee qniaxsunx. Guaw snix jiongww vut, guaw jy sewqair. Guaw si tauu jit xee vut, jurzenn cutsir, m si siulenn did .laii .ee.' Jex si diamr dirr sewqanx ee jurjai tnimoo qiyr ix ee quanwsiok, kyxviw Camunda qapp sir tniongg ee Pishaca dongjuw, iauxx bue huatsimx :ee, liriong langg' iauxx bue jiauu bingtongx laii jiac ix ee jingkir. Iacc si byy uaxkyr sensnix, siuhinglangg tangx cinbak knuar diyc jurcingx si qimqongx tangx hro liw dngg huewsiu :ee. Xmoo iarr e lorhen bixluw ee srinx, hro siuhinglangg sanxsingx tamiok, diwsuw jit nii bue qaur, sniwmia qodaa. Siuhinglangg qycc e jurgenn-jurgiw, tniax .kiw .laii longxx naxx cincniu iaumui qongw :ee. Hiaxee langg m jaix sewsiongg,  jerje huanjue, buerjingrr hringg dyrr ixx singx dakyw. Xmoo ziauxluan hitt xee langg drir qaur siw .kir. Linw qaidongx singx u qakcad, jiacc be zip lunhuee. Narr budix u behik, e duirlyc byy qnaiwdng dergak.

(Shurangama Sutra, Volume 9-23)

"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 long life, so he toils at investigating its subtleties as he greedily seeks for immortality. He wishes to cast aside the birth and death of the body, and suddenly he hopes to end the birth and death of thoughts as well, so that he can abide forever in a subtle form. 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 long life, he arranges a seat and speaks the Dharma. He is fond of saying that he can go places and come back without hindrance, perhaps traveling ten thousand miles and returning in the twinkling of an eye. He can also bring things back from wherever he goes. Or he may tell someone to walk from one end of the room to the other, a distance of just a few paces. Then even if the person walked fast for years, he could not reach the wall. Therefore people believe in the possessed person and mistake him for a Buddha. He often says, "All the living beings in the ten directions are my children. I gave birth to all Buddhas. I created the world. I am the original Buddha. I created this world naturally, not due to cultivation. This may be a Chamunda sent from the retinue of the demon in the Heaven of Sovereignty, or a youthful Pishacha from the Heaven of the Four Kings that has not yet brought forth the resolve. It takes advantage of the person's luminous clarity and devours his essence and energy. Or perhaps without having to rely on a teacher, the cultivator personally sees a being that tells him, "I am a Vajra Spirit who has come to give you long life." Or the being transforms itself into a beautiful woman and engages him in frenzied lust, so that within a year his vitality is exhausted. He talks to himself; and to anyone listening he sounds like a goblin. The people around him do not realize what is happening. In most cases such a person will get in trouble with the law. But before he is punished, he will die from depletion. The demon disturbs and confuses the person to the point of death. 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23)  

又善男子，受陰虛妙，不遭邪慮，圓定發明。三摩地中，心愛長壽，辛苦研幾，貪求永歲，棄分段生，頓希變易細相常住。爾時天魔候得其便。飛精附人，口說經法。其人竟不覺知魔著，亦言自得無上涅槃。來彼求生善男子處，敷座說法。好言他方往還無滯。或經萬里，瞬息再來。皆于彼方取得其物。或於一處，在一宅中，數步之間，令其從東詣至西壁是人急行，累年不到。因此心信，疑佛現前。口中常說，十方眾生皆是吾子。我生諸佛。我出世界。我是元佛，出世自然，不因修得。此名住世自在天魔，使其眷屬，如遮文茶，及四天王毗舍童子，未發心者，利其虛明，食彼精氣。或不因師，其修行人親自觀見，稱執金剛與汝長命。現美女身，盛行貪欲。未逾年歲，肝腦枯竭。口兼獨言，聽若妖魅。前人未詳，多陷王難。未及遇刑，先已乾死。惱亂彼人，以至殂殞。汝當先覺，不入輪迴。迷惑不知，墮無間獄。

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。