"Ananda, liw qaidongx jai’ngiaw. Liw jre dirr dyrdniuu, diyhh siauduu soxu liamrtauu. Liamrtauu narr bedjin, itcer cutlii ee liamrtauu dyrr e jingbii laii henxbingg. Drang iacc jing longxx byy venr, hueig iacc be qir .did longxx qangrkuanw, qaidongx diamr dirr jitt xee jongrtair zip samadhi, kyxviw bagjiux qimx :ee dirr dua oamr ee soxjai, simsingr bibiau cingjing, simx iauxx berdangr huad qngx. Jex qiyr juer sig-dxir ee kuhik. Narr bagjiux binglangw, sibhongx kuix kuix, be qycc oamr. Jex qiyr juer sig-dxir bedjin, jitt xee langg dyrr tangx ciauuat lyy qiab. Quancad sig-dxir ee in'iuu, qenqor ee bongrsiongw si qinguann.
Ananda! Qaidongx dirr jitt lairdew genxqiur bibiau qongbingg ee vunxsingr, sintew ee sir dua be qycc dnivnuar, liammisii, sintew tangx qniaa cud jiongwgai. Jex qiyr juer jingbii ee qngx lrauu cud henrjingg ee qxingw. Jitt xee qonglik ee jongrtair dna’ jiamrsii narnia, m si jingwgo diyc sxingr. Byy liahjunw qaqi ixx jniaa sxingr, jex sxen-qingxqair. Narr liahjunw qaqi ixx jniaa sxingr :ee, dyrr e virr hiaxee siaquiw laii ingxhiongw.
Ananda! Qycc ixx jitt xee simx siongser genxqiur bibiau qongbingg ee vunxsingr, tangx qra ix ee sinkux lairdew knuar qaxx bingg ~ ~. Jitt xee langg hutzenn dirr sinxkux lairdew liac cud binrtangg. Ix ee sinkux juanzenn qangrkuanw, iarr byy huixsiongx. Jex qiyr juer jingbii ee qngx dirr tew-lai lrauu. Jitt xee jingbii ee siuhing-jongrtair dna’ jiamrsii narnia, m si jingwgo diyc sxingr. Byy liahjunw qaqi ixx jniaa sxingr :ee si sxen-qingxqair. Narr liahjunw qaqi ixx jniaa sxingr :ee, dyrr e virr hiaxee siaquiw laii ingxhiongw.
Qycc ixx jitt xee simx lairgua siongser genxqiur. Hitt sii ix ee hunpig, iwjir, qapp jingsinn, druu kir siksinx ee jipdiok, cunx :ee longxx zip kir jok'iongx, horsiongx qauliuu. Hutzenn dirr kongdiongx tniax diyc qangxhuad ee snia’imx, iacc si tniax diyc sibhongx qangg sijun huad cud jingbit ee ywgi. Jex qiyr juer jingsinn qapp hunpig sna' lirhap. Jitt sii singjiu ee sxen-jingw dna’ jiamrsii narnia, m si jingwgo diyc sxingr. Byy liahjunw qaqi ixx jniaa sxingr, jex sxen-qingxqair. Narr liahjunw qaqi ixx jniaa sxingr :ee, dyrr e virr hiaxee siaquiw laii ingxhiongw.
Qycc ixx jitt xee simx dingcingx lorcud bingqngx, luerjai huad cud qongbingg, sibhongx siwqer longxx si Jambunada ee sikdir. Itcer jiongxlui huar juer Zulaii. Hitt sii hutzenn qnir Vairochana tnix-qngx-daii virr cingx jrunx vut uii lehh, vac’ig qoktow qapp lenhuex qang sii cuthen. Jex qiyr juer simhunn tua sinsig, simx ee qngx bingliang, jiyr soxu sewqair. Jitt xee jongrtair dna’ jiamrsii narnia, m si jingwgo diyc singwdy. Byy liahjunw qaqi ixx jniaa sxingr :ee sxen-qingxqair. Narr liahjunw qaqi ixx jniaa sxingr :ee, dyrr e virr hiaxee siaquiw laii ingxhiongw.
Qycc ixx jitt xee simx jingbit genxqiur bibiau ee qongbingg, itdit quancad, atjer, hanghok, joxjiw sniu' ciauquer .kir. Hitt sijun, sibhongx hukongx hutzenn venr cid jiongw vyxbut ee sig, iacc vah vyw ee sig, qang sijun venww muaw, qycc byy siy’ gai. Cnix :ee, ngg :ee, angg :ee, qapp vec :ee, qokved sunzenn lorhen. Jex qiyr juer atjer qonglik ciauquer. Jitt xee jongrtair dna’ jiamrsii narnia, m si jingwgo diyc singwdy. Byy liahjunw qaqi ixx jniaa sxingr :ee si sxen-qingxqair. Narr liahjunw qaqi ixx jniaa sxingr :ee, dyrr e virr hiaxee siaquiw laii ingxhiongw.
Qycc ixx jitt xee simx genxqiur qaxx dingcingx, jingbii ee qngx byy luan. Hutzenn dirr vnuawmii, dirr oamr ee sxig-lai qnir diyc jiongxjiongw mihqnia, bersux zit .sii. Dirr oamr ee sxig-lai ee mihqnia iarr byy dubet. Jex qiyr juer simx sewbii, tangx cingcyw qycc jingbii knuar diyc oamr ee soxjai. Jitt xee jongrtair dna’ jiamrsii narnia, m si jingwgo diyc singwdy. Byy liahjunw qaqi ixx jniaa sxingr :ee si sxen-qingxqair. Narr liahjunw qaqi ixx jniaa sxingr :ee, dyrr e virr hiaxee siaquiw laii ingxhiongw.
Qycc ixx jitt xee simx ham' hukongx hiongtongx, siwjix hutzenn ham’ cauxbok qangrkuanw, huew siyx iacc dyx jamw longxx byy qamxqag. Qycc dua huew berdangr qra siyx .kir, quah ix ee bah bersux decc pud caa. Jex qiyr juer ham' dinser habvingr, vaiduu de, juiw, huew, qapp hongx jitt sir dua ee vunxsingr, itsimx zip senzenn ee qingxqair. Jitt xee jongrtair dna’ jiamrsii narnia, m si jingwgo diyc singwdy. Byy liahjunw qaqi ixx jniaa sxingr :ee si sxen-qingxqair. Narr liahjunw qaqi ixx jniaa sxingr :ee, dyrr e virr hiaxee siaquiw laii ingxhiongw.
Qycc ixx jitt xee simx singjiu cingjing, cingjing ee simx qonglik qaur qik, hutzenn knuar diyc sibhongx dairde ee sanhyy longxx jniaa juer vudqog, qeww u cid vyw ee qngx, qongbingg muaw siwqer. Qycc knuar diyr Ganges Hyy suax ee sowliong ee Vut qapp Zulaii venww muaw hukongx, lauqyh qapp qiongden huale. Hiongr qe knuar diyc dergak, hiongr quann quanknuar tenqiongx, longxx byy jiongwgai. Jex qiyr juer juansimx sniu qac'ir qapp iamwor jiamrjiamr cimzip, sniu quw huawhen :ee. Jitt xee jongrtair m si jingwgo diyc singwdy. Byy liahjunw qaqi ixx jniaa sxingr :ee si sxen-qingxqair. Narr liahjunw qaqi ixx jniaa sxingr :ee, dyrr e virr hiaxee siaquiw laii ingxhiongw.
Qycc ixx jitt xee simx cim'uanw genxqiur, hutzenn dirr cimx xia, hng hng knuar diyc uanhongx ee cirqex qapp siyw hang, iacc tniax diyc cinjok qapp quanwsiok ee qongxue-sniax. Jex qiyr juer vig simx vig qaur qik e vuex .cud .kir, soxiw knuar diyc jerje qeckuix :ee. Jitt xee jongrtair m si jingwgo diyc singwdy. Byy liahjunw qaqi ixx jniaa sxingr :ee si sxen-qingxqair. Narr liahjunw qaqi ixx jniaa sxingr :ee, dyrr e virr hiaxee siaquiw laii ingxhiongw.
Qycc ixx jitt xee simx jingbii genxqiur qaur qik, knuar diyc senrdiwsig ee hingtew venwhuar, dirr diap aw quw ee siqanx byy indnuax u jiongxjiongw cen'ii. Jex qiyr juer siaa simx virr mngwsngr soxx ingxhiongw, iacc si jygu tenmoo zip ix ee simvag, byy indnuax tangx suathuad, tongdat bibiau ee ywgi. Jitt xee jongrtair m si jingwgo diyc singwdy. Byy liahjunw qaqi ixx jniaa sxingr :ee, xmoo-su e byy .kir. Narr liahjunw qaqi ixx jniaa sxingr :ee, dyrr e virr hiaxee siaquiw laii ingxhiongw.
(Shurangama Sutra, Volume 9-7)
"Ananda, you should know that as a cultivator sits in the Bodhimanda, he is doing away with all thoughts. When his thoughts come to an end, there will be nothing on his mind. This state of pure clarity will stay the same whether in movement or stillness, in remembrance or forgetfulness. When he dwells in this place and enters Samadhi, he is like a person with clear vision who finds himself in total darkness. Although his nature is wonderfully pure, his mind is not yet illuminated. This is the region of the form skandha. If his eyes become clear, he will then experience the ten directions as an open expanse, and the darkness will be gone. This is the end of the form skandha. He will then be able to transcend the turbidity of time. Contemplating the cause of the form skandha, one sees that false thoughts of solidity are its source."
"Ananda, at this point, as the person intently investigates that wondrous brightness, the four elements will no longer function together, and soon the body will be able to transcend obstructions. This state is called 'the pure brightness merging into the environment'. It is a temporary state in the course of cultivation and does not indicate sagehood. If he does not think he has become a sage, then this will be a good state. But if he considers himself a sage, then he will be vulnerable to the demons' influence."
"Further, Ananda, as the person uses his mind to intently investigate that wondrous light, the light will pervade his body. Suddenly he will be able extract intestinal worms from his own body, yet his body will remain intact and unharmed. This state is called 'the pure light surging through one's physical body'. It is a temporary state in the course of intense practice, and does not indicate sagehood. If he does not think he has become a sage, then this will be a good state. But if he considers himself a sage, then he will be vulnerable to the demons' influence."
"Further, as the person uses his mind to intently investigate inside and outside, his physical and spiritual souls, intellect, will, essence, and spirit will be able to interact with one another without affecting his body. They will take turns as host and guests. Then he may suddenly hear the sounds of Dharma being spoken in space, or perhaps he will hear esoteric truths being pronounced simultaneously throughout the ten directions. This state is called 'the essence and souls alternately separating and uniting, and the planting of good seeds'. It is a temporary state and does not indicate sagehood. If he does not think he has become a sage, then this will be a good state. But if he considers himself a sage, then he will be vulnerable to the demons' influence."
"Further, when the person's mind becomes clear, unveiled, bright, and penetrating, an internal light will shine forth and turn everything in the ten directions into the color of Jambunada gold. All the various species of beings will be transformed into Tathagatas. Suddenly he will see Vairochana Buddha seated upon a platform of celestial light, surrounded by a thousand Buddhas who simultaneously appear upon lotus blossoms in a hundred million lands. This state is called 'the mind and soul being instilled with spiritual awareness'. When he has investigated to the point of clarity, the light of his mind will shine upon all worlds. This is a temporary state and does not indicate sagehood. If he does not think he has become a sage, then this will be a good state. But if he considers himself a sage, then he will be vulnerable to the demons' influence."
"Further, as the person uses his mind to intently investigate that wondrous light, he will contemplate without pause, restraining and subduing his mind so that it does not go to extremes. Suddenly the space in the ten directions may take on the colors of the seven precious things or the colors of a hundred precious things, which simultaneously pervade everywhere without hindering one another. The blues, yellows, reds, and whites will each be clearly apparent. This state is called 'trying too hard to subdue the mind'. It is a temporary state and does not indicate sagehood. If he does not think he has become a sage, then this will be a good state. But if he considers himself a sage, then he will be vulnerable to the demons' influence."
"Further, as the person uses his mind to investigate with clear discernment until the pure light no longer scatters, he will suddenly be able to see various objects in a dark room at night, just as if it were daytime. Yet the things which were already in the dark room do not disappear. This state is called 'refining the mind and purifying the vision until one is able to see in the dark'. It is a temporary state and does not indicate sagehood. If he does not think he has become a sage, then this will be a good state. But if he considers himself a sage, then he will be vulnerable to the demons' influence."
"Further, when his mind completely merges with emptiness, his four limbs will suddenly become like grass or wood, devoid of sensation even when burned by fire or cut with a knife. The burning of fire will not make his limbs hot, and even when his flesh is cut, it will be like wood being whittled. This state is called 'the merging of external states and the blending of the four elements into a uniform substance'. It is a temporary state and does not indicate sagehood. If he does not think he has become a sage, then this will be a good state. But if he considers himself a sage, then he will be vulnerable to the demons' influence."
"Further, when his mind accomplishes such purity that his skill in purifying the mind has reached its ultimate, he will suddenly see the earth, the mountains, and the rivers in the ten directions turn into Buddhalands replete with the seven precious things, their light shining everywhere. He will also see Buddhas, Tathagatas, as many as the sands of the Ganges, filling all of space. He will also see pavilions and palaces that are resplendent and beautiful. He will see the hells below and the celestial palaces above, all without obstruction. This state is called 'the gradual transformation of concentrated thoughts of like and dislike'. It does not indicate sagehood. If he does not think he has become a sage, then this will be a good state. But if he considers himself a sage, then he will be vulnerable to the demons' influence."
"Further, as the person uses his mind to investigate what is profound and far away, he will suddenly be able to see distant places in the middle of the night. He will see city markets and community wells, streets and alleys, and relatives and friends, and he may hear their conversations. This state is called 'having been suppressed to the utmost, the mind flies out and sees much that had been blocked from view'. It does not indicate sagehood. If he does not think he has become a sage, then this will be a good state. But if he considers himself a sage, then he will be vulnerable to the demons' influence."
"Further, as the person uses his mind to investigate to the utmost point, he may see a Good and Wise Advisor whose body undergoes changes. Within a brief interval, various transformations will occur which cannot be explained. This state is called 'having an improper mind which is possessed by a mountain sprite or a celestial demon, and without reason speaking Dharma that fathoms wondrous truths'. It does not indicate sagehood. If he does not think he has become a sage, then the demonic activities will subside. But if he considers himself a sage, then he will be vulnerable to the demons' influence."
(楞嚴經卷第九之7)
阿難當知。汝坐道場，銷落諸念。其念若盡，則諸離念一切精明。動靜不移。憶忘如一。當住此處入三摩提。如明目人，處大幽暗，精性妙淨，心未發光。此則名為色陰區宇。若目明朗，十方洞開，無復幽黯，名色陰盡。是人則能超越劫濁。觀其所由，堅固妄想以為其本。阿難！當在此中精研妙明，四大不織，少選之間，身能出礙。此名精明流溢前境。斯但功用暫得如是，非為聖證。不作聖心，名善境界。若作聖解，即受群邪。阿難！復以此心精研妙明，其身內澈。是人忽然於其身內，拾出蟯蛔。身相宛然，亦無傷毀。此名精明流溢形體。斯但精行暫得如是，非為聖證。不作聖心，名善境界。若作聖解，即受群邪。又以此心內外精研。其時魂魄意志精神，除執受身，餘皆涉入，互為賓主。忽于空中聞說法聲。或聞十方同敷密義。此名精魄遞相離合，成就善種。暫得如是，非為聖證。不作聖心，名善境界。若作聖解，即受群邪。又以此心澄露皎徹，內光發明。十方遍作閻浮檀色。一切種類化為如來。于時忽見毗盧遮那，踞天光台，千佛圍繞，百億國土及與蓮華，俱時出現。此名心魂靈悟所染，心光研明，照諸世界。暫得如是，非為聖證。不作聖心，名善境界。若作聖解，即受群邪。又以此心精研妙明，觀察不停，抑按降伏，制止超越。于時忽然十方虛空，成七寶色，或百寶色。同時遍滿，不相留礙。青黃赤白，各各純現。此名抑按功力逾分。暫得如是，非為聖證。不作聖心，名善境界。若作聖解，即受群邪。又以此心研究澄徹，精光不亂。忽於夜半，在暗室內，見種種物，不殊白晝。而暗室物，亦不除滅。此名心細，密澄其見，所視洞幽。暫得如是，非為聖證。不作聖心，名善境界。若作聖解，即受群邪。又以此心圓入虛融，四體忽然同於草木，火燒刀斫，曾無所覺。又則火光不能燒爇。縱割其肉，猶如削木。此名塵並，排四大性，一向入純。暫得如是，非為聖證。不作聖心，名善境界。若作聖解，即受群邪。又以此心成就清淨，淨心功極，忽見大地十方山河皆成佛國，具足七寶，光明遍滿。又見恒沙諸佛如來遍滿空界，樓殿華麗。下見地獄，上觀天宮，得無障礙。此名欣厭凝想日深，想久化成。非為聖證。不作聖心，名善境界。若作聖解，即受群邪。又以此心研究深遠。忽於中夜，遙見遠方市井街巷，親族眷屬，或聞其語。此名迫心逼極飛出，故多隔見。非為聖證。不作聖心，名善境界。若作聖解，即受群邪。又以此心研究精極。見善知識，形體變移。少選無端種種遷改。此名邪心含受魑魅。或遭天魔入其心腹。無端說法，通達妙義。非為聖證。不作聖心，魔事銷歇。若作聖解，即受群邪。
