Shurangama Qingx (lak-12)

“Ananda! Qycc sibhongx sewqair ee liogdy jiongwsingx, inx ee simx narr byy tautec ee liamrtauu, dyrr be duer lecc snesiw lunhuee. Liw siulen Samadhi, vunxdew uirr beh tiaur cud dinser ee lykow. Tautec ee simx byy druu, byy huatdo vaixtuad dinser. Dyrr sngr u siongdongx ee diwhui, u sendnia cuthen, zuqyw byy dng tautec ee simx, vitdnia lyc sindy: siongrr quann janr :ee jyr jinglingg, diongx janr :ee jyr iaumoo, siongrr qe janr :ee jyr virr iaumoo huwsinx siaog ee langg. Hiaxee iaumoo-quixquair iarr u sinwdoo, qokk langg qongw qaqi singjiu busiong ee dy. Guaw beddo liauxau, buadhuad sidai u jerje jitt jiongw iaumoo dirr sewqanx cnia'ngia, amwjni lecc kipenr .langg, qongw qaqi si senrdiwsig, qokk langg qongw qaqi did siongrzinn ee hxuad, iuxhik byy diwsig :ee, iacc hro inx sird vunxsimx. Inx soxx qaur ee soxjai, e hro langg' daux puawvai. 

Guaw qar bikiu jiauww jixding ee lo kir qiukid jiahsit, hro inx kiwsag tamsimx, singjiu potee-dy. Jiongww bikiu byy qaqi juxjiac, cunx ee sniwmia dirr samqair piauliuu qiar lehh, jixsi inx jit vaiw ongxhuee, kir dyrr byy qycc dywdngw. Sniaxmih qiyr jyr cadtaux? Inx qexngiaw cing guaw ee ihok, huanwbe Zulaii ee Hxuad, jy jiongxjiongw giap qongxx jiaxee longxx si vudhuad. Inx iarr byy cutqex, m si siurqair ee ee bikiu, qniaa siyxsing ee dy, in'ui u gignaiw, diwsuw buliong jiongwsingx duirlyc Byy Dngrjam Dergak.

Narr guaw beddo liauxau, u bikiu huatsimx quatding siulen Samadhi, erdangr dirr Zulaii ee sxiong taujingg, sinkux diamw jit jnuaw dingx, siyx jit jad ciuxjingxtauu, iacc si sinsiong diamw jit qix hniux, guaw qongw jitt xee langg busiw ixalii ee siokjer jidsii cinghuann, ingxqiuw cutlii sewqanx, ingxuanw tuatlii soxu ee quewsid. Ix suizenn iauxx bue jiksii bingvik busiong jniawqag ee lo, jitt xee langg ixx u he quatsimx dirr vudhuad. Narr berdangr uirdiyhh jex siawsag biser ee giab'inx, dyrr junw giamrjingr buuii, vitdnia dngw laii jyr langg laii hingg ix siokser ee jewbu, cincniu guaw jiac bexbec ee vywingr qangrkuanw.

Liw qar sewzinn siulen Samadhi si rair dng tautec. Jex si Zulaii, quewkir jiongww vut, sewjunx, inx derr snax bingkag cingjing ee qauwhuew. Soxiw qongxx, Ananda! Narr byy dng tautec laii siulen sendnia :ee, piwzuu u langg, iong juiw quanr zip e lrau ee vxuex-aw, beh hibang e dni, qingquer buliong qiab, quibuew be dni. Narr jiongww bikiu, ivuah ixgua, huncunr byy lauu, qiukid cunx :ee, sisiaw hro iaugo ee jiongwsinx; dirr dua jibhue, habjiongw hiongr jiongwsingx qnialew; qra langg' ee lexme knuar jyr si cingjan; vitzenn qra srinx qapp simx nng hxang siawsag, sinbah-quthueh tangx hongrhenr hro jiongwsingx; byy jiong’ Zulaii vutliauxgi ee qangxsuad laii qaqi qaixsueh suacc gro diyc cohak :ee, Vut inwjingr jitt xee langg did jinjniar Samadihi. Cniurr guaw soxx qongw :ee qiyr juer vut qongw :ee; m si anxnex qongw :ee dyrr si Papiyan soxx qongw :ee.”

(Shurangama Sutra, Volume 6-12)

"Further, Ananda, if beings in the six paths of any mundane world had no thoughts of stealing, they would not have to undergo a continuous succession of births and deaths. Your basic purpose in cultivating Samadhi is to transcend the wearisome defilements. But if you do not renounce your thoughts of stealing, you will not be able to get out of the dust. Even though people may have some wisdom and the manifestation of Dhyana Samadhi, they are certain to enter a deviant path if they do not cease stealing. At best, they will become spirits; on the average, they will become evil ghosts; at the lowest level, they will become deviant people who are possessed by various sprites. These deviant hordes all have their followers. Each claims that he has accomplished the Unsurpassed Way. After my Nirvana, in the Dharma-ending Age, these evil and deviant entities will abound, spreading like wildfire as they surreptitiously cheat others. Calling themselves good knowing advisors, they will each claim that they have attained the Unsurpassed Dharma. Enticing and deceiving the ignorant, or frightening people out of their wits, they disrupt and lay waste to households wherever they go."

"I teach the Bhikshus to beg for their food according to where they are, in order to help them renounce greed and accomplish the Bodhi Way. The Bhikshus do not prepare their own food, so that, at the end of this life of transitory existence in the Triple Realm, they can show themselves to be Once-returners who go and do not return. How could thieves put on my robes and sell the Tathagata, saying that all manner of karma one creates is just the Buddha-Dharma? They slander Bhikshus who have left the home life and taken the complete precepts, saying that they belong to the path of Hinayana(Small Vehicle). In this way, they confuse innumerous beings, causing them to go astray, until they fall into the Unintermittent Hell."

"After my Nirvana, I affirm that Bhikshus who have a decisive resolve to cultivate Samadhi, and who before the images of Tathagatas can light an oil lamp in their bodies or burn off a finger, or burn even one incense stick on their bodies, will, in that moment repay their debts from beginningless time past. They can depart from the world and be forever free of outflows. Though they may not have instantly understood the Unsurpassed Enlightenment, they will already have firmly set their minds on the Dharma. If one does not practice any of these token renunciations of the body on the causal level, then even if one realizes the unconditioned, one will still have to come back as a person to repay one's past debts, exactly as I had to undergo the retribution of having to eat the grain meant for horses."

"When you teach people of the world to cultivate Samadhi, they must also cease stealing. This is the third clear and decisive instruction on purity given by the Tathagatas, the Buddhas of the past, the Bhagavans. Therefore, Ananda, if cultivators of Dhyana Samadhi do not cease stealing, they are like someone who pours water into a leaking cup hoping to fill it. He may continue for as many eons as there are atoms of universe, but, in the end, the cup still will not be full. If Bhikshus do not store away anything else than their robes and bowls; if they give what is left over from their food-offerings to hungry beings; if they put their palms together and make obeisance to the entire great assembly; if when people scold them they can treat it as praise; if they can sacrifice their very bodies and minds, giving their flesh, bones, and blood to living creatures; and if they do not repeat the non-ultimate teachings of the Tathagata as though they were their own explanations, misleading those who have just begun to study; then Buddhas certify that they will attain true Samadhi. What I have said here is the Buddhas' teaching. Any explanation counter to it is the teaching of Papiyan(demon king)."

(楞嚴經卷第六之12)  

阿難！又復世界，六道眾生，其心不偷，則不隨其生死相續。汝修三昧，本出塵勞，偷心不除，塵不可出。縱有多智，禪定現前，如不斷偷，必落邪道；上品精靈，中品妖魅，下品邪人，諸魅所著。彼等群邪，亦有徒眾，各各自謂，成無上道。我滅度後，末法之中，多此妖邪，熾盛世間，潛匿奸欺，稱善知識，各自謂已，得上人法，誘惑無識，恐令失心，所過之處，其家耗散。我教比丘，循方乞食，令其捨貪，成菩提道。諸比丘等，不自熟食，寄於殘生，旅泊三界，示一往還，去已無返。云何賊人，假我衣服，裨販如來，造種種業，皆言佛法？卻非出家，具戒比丘，為小乘道，由是疑誤，無量眾生，墮無間獄。若我滅後，其有比丘，發心決定，修三摩提，能於如來形像之前，身然一燈，燒一指節，及於身上，爇一香炷。我說是人無始宿債，一時酬畢，長揖世間，永脫諸漏，雖未即明無上覺路，是人於法，已決定心。若不為此，捨身微因，縱成無為，必還生人，酬其宿債，如我馬麥，正等無異。汝教世人，修三摩地，後斷偷盜，是名如來先佛世尊第三決定清淨明誨。是故，阿難！若不斷偷，修禪定者，譬如有人，水灌漏卮，欲求其滿，縱經塵劫，終無平復。若諸比丘，衣缽之餘，分寸不蓄，乞食餘分，施餓眾生。于大集會，合掌禮眾，有人捶詈，同於稱讚。必使身心，二俱捐捨；身肉骨血，與眾生共。不將如來，不了義說，回為己解，以誤初學，佛印是人，得真三昧。如我所說，名為佛說，不如此說，即波旬說。