“Ananda! Qycc sibhongx sewqair ee liogdy jiongwsingx, inx ee simx narr byy sathai ee liamrtauu, dyrr be duer lecc snesiw lunhuee. Liw siulen Samadhi, vunxdew uirr beh tiaur cud dinser ee lykow. Satsimx byy druu, byy huatdo vaixtuad dinser. Dyrr sngr u siongdongx ee diwhui, u sendnia cuthen, zuqyw byy dng satsimx, vitdnia lyc sindy: siongrr quann janr :ee jyr u dua ligliong ee qxuiw, diongx janr :ee jyr huitenx iarcex qapp jiongww quixsinn dingxdingw, siongrr qe janr :ee jyr derqair ee raksasa. Hiaxee jiongww quixsinn iarr u sinwdoo, qokk langg qongw qaqi singjiu busiong ee dy. Guaw beddo liauxau, buadhuad sidai u jerje jitt jiongw quixsinn dirr sewqanx cnia'ngia, qongw qaqi jiac bah did potee-lo. Ananda! Guaw hro bikiu jiac gorjingrbah, jiaxee bah longxx si guaw iong sinlik huawsingx :ee, vunxdew dy' byy miarqinx. Linw Brahman ee de sipdamm, qycc je suajiyc, cauxcair be snix, guaw iong dairvix sinlik, in’ui dua juvix, qexngiaw jyr bah, linw tangx jiac diyc hitt xee jubi. Nairhyy Zulaii beddo liauxau, jiac jiongwsingx ee bah :ee qongxx qiyr juer Sakia ee derjuw! Linw jiaxee qaidongx jai’ngiaw, jiac bah ee langg dyrr junw simx kuix, luirsu u Samadhi, longxx si dua raksasa, quibuew ee vywingr vitdnia dimm lyc snesiw koxhaiw, m si vut ee derjuw. Jitt kuanw langg siy’ taii siy’ tunx, siy’ jiac be liauw, anwjnuaw tangx cud samqair?
Liw qar sewzinn siulen Samadhi, derr zi dng satsingx. Jex si Zulaii, quewkir jiongww vut, sewjunx, inx derr zi bingkag cingjing ee qauwhuew. Soxiw qongxx Ananda! Narr byy dng satsingx laii siulen sendnia :ee, kyxviw u langg qaqi qra hni-aw trad .kiw .laii dua sniax decc qiyr, liahjunw langg' tniax be diyc. Jex qiyr jyr beh unxmuaa dendyww lorhen. Cingjing bikiu qapp jiongww posad qniaa byy qang lo, inx longxx be kir dac cnicauw, hyhongw iong ciuw banw? Si anwjnuaw u dairvix :ee e kir cruw jiongwsingx ee huecbah laii jiac? Narr jiongww bikiu byy cing danghngx ee sidiuu-qinwvik, byy cing vunxtow ee puee-hxiax, puee-hiuu qapp uxziongg ee ihok, byy jiac lingx, ling'iuu qapp iusox, jitt hy bikiu, dirr sewqanx u jinjniar qaixtuad, siokjer cinghuann, dyrr be qycjaiww dirr samqair lunhuee. Sniaxmih enqor? Sinkux cing :ee longxx e qapp hitt xee sniwmia sanxsingx enn; kyxviw langg jiac hitt soxjai ee vacqog, kax be lirkuix de. Vitdnia rair suxx srinx qapp simx duiww jiongwsingx bylun sintew iacc sniwmia iuxquanx :ee, srinx qapp simx nng hongbin longxx be sniu beh cing qapp jiac, guaw qongw jitt xee langg si jinjniar qaixtuad :ee. Cniurr guaw soxx qongw :ee qiyr juer vut qongw :ee; m si anxnex qongw :ee dyrr si Papiyan soxx qongw :ee.”
(Shurangama Sutra, Volume 6-11)
"Further, Ananda, if beings in the six paths of any mundane world had no thoughts of killing, they would not have to a undergo a continual 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 killing, 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 the path of spirits if they do not cease killing. At best, they will become ghosts of great strength; on the average, they will become flying yakshas, ghost leaders, or the like; at the lowest level, they will become earth-bound rakshasas. These ghosts and spirits all have their followers. Each claims that he has accomplished the Unsurpassed Way. After my Nirvana, in the Dharma-ending Age, these hordes of ghosts and spirits will abound, spreading like wildfire as they argue that eating meat will bring one to the Bodhi Way. Ananda, I permit the Bhikshus to eat five kinds of pure meat. This meat is actually a transformation brought into being by my spiritual powers. It basically has no life-force. You Brahmans live in a climate so hot and humid, and on such sandy and rocky land, that vegetables will not grow; therefore, I have had to assist you with spiritual powers and compassion. Because of this magnanimous kindness and compassion, this so-called meat suits your taste. After my extinction, how can those who eat the flesh of beings be called the disciples of Shakya? You should know that, even if these meat-eaters may enter the heart-open state similar to Samadhi, they are all great Rakshas. When their retribution ends, they are bound to sink into the bitter sea of birth and death. They are not disciples of the Buddha. Such people as these kill and eat one another in a never-ending cycle. How can such people transcend the Triple Realm? "
"When you teach people of the world to cultivate Samadhi, they must also cease killing. This is the second 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 stop killing, they are like one who stops up his ears and calls out in a loud voice, thinking that no one hears him.. He tries to cover up the sound, but only makes it greater. Pure Bhikshus and Bodhisattvas who practice purity will not even step on grass in the pathway; even less would they pull it up with their hands. How could anyone with great compassion consume the flesh and blood of beings? Bhikshus who do not wear silk, leather boots, furs, or down, whether imported or found locally, and who do not consume milk, cream, or butter, can truly transcend this world. When they have paid back their past debts, they will not have to re-enter the Triple Realm. Why not? When someone wears anything taken from a living creature, he creates relationships with the creature, just as when people ate the hundred grains, their feet could not leave the earth. Both physically and mentally one must avoid the bodies and the by-products of beings, by neither wearing them nor eating them. I say that such people have true liberation. 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11)
阿難！又諸世界，六道眾生，其心不殺，則不隨其生死相續。汝修三昧，本出塵勞，殺心不除，塵不可出。縱有多智，禪定現前，如不斷殺，必落神道：上品之人，為大力鬼；中品則為飛行夜叉，諸鬼帥等；下品當為地行羅剎。彼諸鬼神，亦有徒眾，各各自謂，成無上道。我滅度後，末法之中，多此鬼神，熾盛世間，自言食肉得菩提路。阿難！我令比丘，食五淨肉，此肉皆我神力化生，本無命根。汝婆羅門，地多蒸濕，加以沙石，草菜不生，我以大悲神力所加因大慈悲，假名為肉，汝得其味。奈何如來滅度之後，食眾生肉，名為釋子！汝等當知，是食肉人，縱得心開，似三摩地，皆大羅剎，報終必沈生死苦海，非佛弟子。如是之人，相殺相吞，相食未已，云何是人得出三界？汝教世人，修三摩地，次斷殺生。是名如來先佛世尊第二決定清淨明誨。是故阿難！若不斷殺，修禪定者，譬如有人：自塞其耳，高聲大叫，求人不聞，此等名為欲隱彌露。清淨比丘，及諸菩薩，于歧路行，不蹋生草，況以手拔？云何大悲取諸眾生血肉充食？若諸比丘，不服東方，絲、綿、絹、帛，及是此土，靴、履、裘、毳，乳、酪、醍醐，如是比丘，於世真脫，酬還宿債，不遊三界。何以故？服其身分，皆為彼緣；如人食其地中百穀，足不離地。必使身心，于諸眾生，若身、身分，身心二途，不服不食，我說是人真解脫者。如我此說，名為佛說；不如此說，即波旬說。
