Shurangama Qingx (cid-1)

"Ananda! Liw decc mng liapsimx. Guaw dnaxx singx qongw zip Samadhi qapp siulen hagsip ywbiau ee huatmngg. Beh qriuu posad-dy, rair singx cisiuw jitt sir jiongw ludgii, vec cincniu vingsngx, jurzenn be snix cud itcer qihiyc. Zucuw, simx snax hxang og qapp cuir sir hxang og vitzenn byy snix cud ee in’iuu. Ananda! Jitt sir hxang su narr byy uisid, simx iarr byy knikib dirr siksinx, pangbi, kiwbi qapp bongkab, itcer xmoo-su jnuaxngiu e huatsingx?

Narr u siokser ee sibquanr berdangr bedduu, liw dyrr qar jitt xee langg itsimx liamrsiong guaw Vut Taukag-dingw qongbingg ee Maha-Sitata-Patra Busiong Sinjiur. Jex si an' qnir be diyc Zulaii taukag-dingw ee buuii simx-vut, an’ ix taukag-dingw huad cud qonghuix, jre dirr Vyxlenhuex soxx qongw ee sinjiur.

Zicniaw liw siokser qapp Matangi qinglik quer sxor qiab ee inenn qapp un’air sibkuir m si itsingx iacc jit qiab. Guaw jid’err suan’iongg, linw aiwiog ee simx dyrr tangx ingxuanw tuatlii jniaa juer Arahant. Hitt xee imluan ee luxzinn byy simx beh siuhing. In'ui sinlat amr amr janwjo, ix soksok giamrjingr diyc byy yc ee qyxui. Anwjnuaw linw jiaxee dirr huathue ee Singbunn, qriuu siongrdingw dy, quatding sxingg vut, kyxviw sunrhongx ia din'aix, u sniaw qanlann?

Dirr buadser narr u beh dirr dyrdniuu jre :ee, diyhh singx cisiuw bikiu cingjing ee qaiwlut, qaidongx suanxdik qaiwlut cingjing ee derr id sabunn juer suhu. Narr byy duw diyc jinjniar cingjing ee jingdoo, liw qaiwlut cisiuw vitdnia be singjiu. Qaiwlut singjiu liauxau, cing sinx ee cingkir snxax, diamw hniux dirr cur nirr anqux, siongrliam jitt xee simx-vut soxx qongw ee sinjiur jit-vah-kxongr-veh vxenr, zen’au qatqair, qenwlip dyrdniuu, qycc qriuu sibhongx henrjai druar dirr qoktow ee Busiong Zulaii vangr dairvix ee qngx laii quanwdingw qacii.

Ananda! Dirr jitt hy buadser ee cingjing bikiu, bikiuni, iacc veh’ix sijuw, inx tamx-imm ee simx ixx bet, cisiuw Vut cingjing ee qaiwlut, dirr dyrdniuu lairdew huad posad-guan. Inx cutzip dyrdniuu longxx e sexik, jaxamr lak xee sisinn byy kunr decc siuhing, qingquer sxamx-cid zi-jap-id zit, guaw jurzenn e henwsinx dirr hiaxee langg binrjingg, qra inx syx tauu andah, hro inx kaigno."

Ananda duiww Vuddyy qongw, "Sewjunx! Guaw did diyc Zulaii busiong linbinw ee qauwhuew, simx ixx kaigno, ixx jaix siuhing ee lo, ixx singjiu byy yc ee qyxui. Dirr buadhuad siuhing, qenwlip dyrdniuu, diyhh anwjnuaw qatqair, jiacc huhap Vut Sewjunx cingjing ee quijig?"

(Shurangama Sutra, Volume 7-1)

"Ananda, you asked about collecting one's thoughts; I have now begun to explain the wonderful method of cultivation for entrance into Samadhi in order to seek the Bodhisattva Way. First one must be as pure as glistening frost in keeping these four rules of deportment. One must refrain from all superfluous behavior and then the three evils of the mind and the four of the mouth will have no cause to come forth. Ananda, if one does not neglect these four matters, and, further, does not pursue forms, fragrances, tastes, objects of touch, and the like, then how can any demonic deeds arise?

"If people cannot put an end to their habits from the past, you should teach them to singlemindedly recite my Light Atop the Buddha's Crown Unsurpassed Holy Mantra: Maha-Sitata-Patra. It is the None-Can-See-The-Top Hallmark atop the crown of the Tathagatas' heads. It is the mantra-heart proclaimed by the Buddhas of the Unconditioned Mind who come forth from the crowns in a blaze of light and sit upon jeweled lotus flowers.

"What is more, your past lives with Matangi's daughter have created accumulated eons of causes and conditions. Your habits of fondness and emotional love go back not just one life, nor even just one eon. Yet, as soon as I proclaimed it, she was freed forever from the love in her heart and accomplished Arhatship. Even that prostitute, who had no intention of cultivating, was imperceptibly aided by that spiritual power and was swiftly certified to the position beyond study; then what about you Hearers in the assembly, who seek the most supreme Vehicle and are resolved to realize Buddhahood? For you it should be as easy as tossing dust into a favorable wind. What, then, is the problem?

"Those in the final age who wish to sit in a Way-place must first hold the pure precepts of a Bhikshu. To do so, they must find as their teacher a foremost Shramana who is pure in the precepts. If they do not encounter a member of the Sangha who is truly pure, then it is absolutely certain that their deportment in precepts and rules cannot be accomplished. Having kept the precepts well, they should put on fresh, clean clothes, light incense in a place where they are alone, and recite this holy mantra spoken by the Heart-Buddha 108 times. After that, they should secure the boundaries and establish the Way-place.

"Then they should beseech the unsurpassed Tathagatas abiding in their lands throughout the ten directions to emit a light of great compassion that anoints the crowns of the cultivators' heads.

"Ananda, when any such pure Bhikshus, Bhikshunis, or white-robed donors in the Dharma ending Age who can get rid of greed and lust even at the mental level, hold the Buddhas' pure precepts, and in a Way-place make the vows of a Bodhisattva and can bathe upon entering and exiting each time, continuing that practice of the Way day and night for three weeks without sleep, I will appear before these people in a physical form and rub the crowns of their heads to comfort them and enable them to become enlightened."

Ananda said to the Buddha, "Bhagavan, enveloped in the Tathagata's unsurpassed, compassionate instruction, my mind has already gained an awakening, and I know how to cultivate and be certified to the Way beyond study. But how do those who cultivate in the final age and want to establish a Way-place, secure the boundaries in accord with the rules of purity of the Buddhas, Bhagavans?"

(楞嚴經卷第七之1)  

阿難！汝問攝心，我今先說，入三摩地，修學妙門。求菩薩道，要先持此四種律儀，皎如冰霜，自不能生一切枝葉。心三口四，生必無因。阿難！如是四事，若不遺失，心尚不緣色、香、味、觸，一切魔事，云何發生？若有宿習，不能滅除，汝教是人，一心誦我，佛頂光明，摩訶薩怛多，般怛囉無上神咒。斯是如來，無見頂相，無為心佛，從頂發輝，坐寶蓮華，所說神咒。且汝宿世，與摩登伽，歷劫因緣，恩愛習氣，非是一生，及與一劫，我一宣揚，愛心永脫，成阿羅漢。彼尚淫女，無心修行，神力冥資，速證無學。云何汝等，在會聲聞，求最上乘，決定成佛，譬如以塵，揚於順風，有何艱險？若有末世，欲坐道場，先持比丘，清淨禁戒，要當選擇戒清淨者，第一沙門，以為其師，若其不遇真清淨僧，汝戒律儀必不成就。戒成已後，著新淨衣，然香閒居，誦此心佛所說神咒，一百八遍，然後結界，建立道場。求於十方現住國土，無上如來，放大悲光，來灌其頂。阿難！如是末世，清淨比丘，若比丘尼，白衣檀越，心滅貪淫，持佛淨戒，於道場中，發菩薩願。出入澡浴，六時行道，如是不寐，經三七日。我自現身，至其人前，摩頂安慰，令其開悟。阿難白佛言：世尊！我蒙如來無上悲誨，心已開悟，自知修證，無學道成。末法修行，建立道場，云何結界，合佛世尊，清淨軌則？

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。

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。