Shurangama Qingx (lak-13)

"Ananda, jitt hy sewqanx ee liogdy jiongwsingx, suizenn srinx qapp simx byy sathai, tautec qapp imluan, jitt snax hxang hing’uii ixx uanbuanw, narr qongw vehcat, dyrr junw u Samadhi, iarr vutdid cingjing, e vniwjniaa u iogbong qenwsig ee xmoo, srid kir Zulaii-jxingw. Byy did .diyc qongw did .diyc, byy giamrjingr .diyc qongw u giamrjingr .diyc, iacc si duiqiuu sewqanx derr id junquir, inx dirr langg' ee binrjingg qongw, inx dnaxx ixx did diyc Sotapanna ee qongqyw, Sakadagami ee qongqyw, Anagami ee qongqyw, Arhat ee dy, Pacceka Vut ee ciasingg, iacc si qongxx inx si sibde qokk jancur ee posad, uirr beh duiqiuu langg' ee lexqingr qapp camwhuew, tamx langg' ee qiongriongw. Jex si jit jiongw dendyr, e hro vut-jxingw siaubet. Kyxviw u langg iong dyx cyr tara-ciu, Vut qra jitt xee jyr qiwzin qongxx e ingxuanw dng senrqinx, be qycc u diqnir, e dimm lyc snax koxhaiw, be singjiu Samadhi. 

Guaw beddo liauxau, bingrling jiongww posad ixqip Arhat dirr buadhuad sidai ixx ingwsinx cuthen, henxhen cud jiongxjiongw hingtew, kir dro jiongww lunhuee :ee. Inx uree jyr sabunn, uree jyr vig’ix qusu, uree jyr zin’ongg, uree jyr jnaixsiongr, uree jyr donglamm, uree jyr dongluw, simrjiww qirluw, qnuaxhu, qniaa qan'imm :ee, tautec :ee, doho iacc huanxaw, qapp inx jyr qang kuanw ee dairjir, cingjan vudhuad, hro inx ee srinx qapp simx zip Samadhi. Inx taubuew longxx be qongw, 'Guaw jinx posad', iacc 'Guaw si jinx Arhat', duiww iauxx bue yc :ee cinwcaiw siablau viwbit ee inenn. Dukiw limjiongx, amwdiongx u uigenn qaudair. Narr byy, inx m dyrr decc behik jiongwsingx, qongw dua bongrgiw? 

Liw qar sewzinn siulen Samadhi tangx dng soxu bongrgiw. Jex si Zulaii, quewkir jiongww vut, sewjunx, inx derr sir bingkag cingjing ee qauwhuew. Soxiw qongxx Ananda! Narr byy dng dua bongrgiw :ee, kyxviw u langg qra langg ee saiw diaukig jyr danhniux ee hxingg, beh hibang u pangkuir, quatding byy jitt hy dairjir. Guaw qar bikiu didsimx dirr dyrdniuu, itcer hing'uii hac sir uigii, longxx byy hiqew. Anwjnuaw tangx jurcingx qaqi did diyc siongrzinn ee Hxuad? Dyrr kyxviw sanwciah langg qongw qaqi si dewongg, e diwsuw qaqi bedbongg. Hyhongr huat’ongg ee miahy, jnuaw tangx tautec? Inde huatsimx byy jinx, e diwsuw qyxvyr uankiaux, qriuu vut ee potee, dyrr cincniu beh qa qaqi ee dorjaii, si'angw jyr e qaur?

Narr jiongww bikiu simx cincniu qinghenn hiacc dit, itcer jinsit, zip Samadhi, dyrr ingxx be kansiap diyc mosu. Guaw inwjingr jitt xee langg u singjiu posad, u busiong ee qakdix. Cniurr guaw soxx qongw :ee qiyr juer vut qongw :ee; m si anxnex qongw :ee dyrr si Papiyan soxx qongw :ee.”

(Shurangama Sutra, Volume 6-13)

"Ananda, although beings in the six paths of any mundane world may not kill, steal, or lust either physically or mentally, these three aspects of their conduct thus being perfect, if they tell various major lies, then the Samadhi they attain will not be pure. They will become demons of love and views and will lose the seed of the Tathagata. They claim that they have attained what they have not attained, and that they have been certified when they have not been certified. Perhaps they seek to be foremost in the world, most venerated and superior people. They announce to their audiences that they have attained the fruition of a Shrotaapanna, of a Sakridagamin, of an Anagamin, of Arhatship, of the Pratyekabuddha Vehicle, or the various levels of Bodhisattvahood up to and including the Ten Bhumi(stage)s, in order to cause others to revere and repent in front of them and because they are greedy for offerings. These icchantikas destroy the seeds of Buddhahood just as surely as a tala-tree is destroyed if it is chopped down. The Buddha predicts that such people cut off their good roots forever and lose their knowledge and vision. Immersed in the sea of the Three Sufferings, they cannot attain Samadhi."

"I command that after my Nirvana, Bodhisattvas and Arhats appear in response-bodies in the Dharma-ending Age, and take various forms in order to rescue those in the cycle of rebirth. They should either become Shramanas, white-robed laypeople, kings, ministers or officials, virgin youths or maidens, and so forth, even prostitutes, widows, profligates, thieves, butchers, or dealers in contraband, be confreres of these kinds of people, praise the Buddha Vehicle and cause them to enter Samadhi in body and mind. But they should never say of themselves, 'I am truly a Bodhisattva'; or 'I am truly an Arhat,' or let the Buddhas' secret cause leak out by speaking casually to those who have not yet studied, other than at the end of their lives and then only to those who inherit the teaching. Otherwise, aren't such people deluding and confusing beings and indulging in gross false claims?"

"When you teach people in the world to cultivate Samadhi, they must also cease all lying. This is the fourth clear and decisive instruction on purity given by the Tathagatas and the Buddhas of the past, the Bhagavans. Therefore, Ananda, one who does not cut off lying is like a person who carves a piece of human excrement to look like chandana, hoping to make it fragrant. He is attempting the impossible. I teach the Bhikshus that the straight mind is the Way-place and that in all aspects of their practice of the Four Majestic Deportments they should avoid falseness. How could they claim to have themselves attained the Dharmas of a superior person? That would be like a poor person falsely calling himself an emperor and thereby bringing about his own execution. Much less should one attempt to usurp the title of the Dharma King. When the cause-ground is not true, the effects will be distorted. One who seeks the Buddha's Bodhi in that way is like a person who tries to bite his own navel. Who could possibly succeed in that?"

"If the Bhikshus' minds are as straight as bow-strings, and they are true and real in everything they do, then they can enter Samadhi and never be involved in the deeds of demons. I certify that such people will accomplish the Bodhisattvas' Unsurpassed Knowledge and Enlightenment. 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13)  

阿難，如是世界，六道眾生，雖則身心，無殺、盜、淫，三行已圓，若大妄語，即三摩地，不得清淨，成愛見魔，失如來種。所謂：未得謂得，未證言證。或求世間尊勝第一，謂前人言：我今已得須陀洹果，斯陀含果，阿那含果，阿羅漢道，辟支佛乘，十地、地前，諸位菩薩。求彼禮懺，貪其供養。是一顛迦，銷滅佛種。如人以刀，斷多羅木，佛記是人，永殞善根，無復知見，沈三苦海，不成三昧。我滅度後，敕諸菩薩，及阿羅漢，應身生彼末法之中，作種種形，度諸輪轉。或作沙門，白衣居士，人王、宰官、童男、童女，如是乃至淫女寡婦，奸、偷、屠、販，與其同事，稱讚佛乘，令其身心，入三摩地。終不自言：我真菩薩，真阿羅漢，泄佛密因，輕言末學。唯除命終，陰有遺付。云何是人，惑亂眾生，成大妄語？汝教世人，修三摩地，後復斷除諸大妄語，是名如來先佛世尊第四決定清淨明誨。是故阿難！若不斷其大妄語者，如刻人糞，為旃檀形，欲求香氣，無有是處。我教比丘，直心道場，于四威儀，一切行中，尚無虛假。云何自稱，得上人法？譬如窮人，妄號帝王，自取誅滅。況復法王，如何妄竊？因地不真，果招迂曲，求佛菩提，如噬臍人，欲誰成就？若諸比丘，心如直弦，一切真實，入三摩地，永無魔事。我印是人，成就菩薩，無上知覺。如我所說，名為佛說；不如此說，即波旬說。