Shurangama Qingx (veh-1)

"Ananda. Jiaxee jiongwsingx muixx jit lui lairdew, iarr qokk u jap-zi jiongw dendyr. Dyrr kyxviw zuee bagjiux knuar diyc luan huex, bibiau uanbingg cingjing ee simx dendyr, juanjuanx jitt hy hubong jabluan ee sniurhuad. Liw dnaxx siulen Vut ee Samadhi, duiww jabluan liamrtauu ee qinvunw in'iuu diyhh qingquer snax xee cuwde jiacc tangx dubet. Kyxviw beh qra u drew dok bit ee kiwqu sew cingkir, diyhh ing juiw camx hniuhux laii sexdng kiwqu, liauxau jiacc laii drew qamlo.

Jit snax xee cuwde si sniaw? Derr id si qaixduu sibkir, druu kir jorinx. Derr zi si jinjniar siulen, qra jyrgiap ee singr kaux driau. Derr snax si jingqax ligliong, hongjiw henrjingg ee giap henxhen.

Sniaw si jorinx? Ananda! Jitt xee sewqair ee jap-zi lui singbut berdangr qaqi singjunn, diyhh uaxkyr sir jiongw jiac jiacc tangx singjunn. Dyrr si soxui hunrgiac-jiac, jiapciog-jiac, iwsniu-jiac, qapp iwsig-jiac. Soxiw qongxx Vut qongw itcer jiongwsingx longxx uaxkyr jiac jiacc tangx singjunn.

Ananda! Itcer jiongwsingx jiac u entauu :ee dyrr e uac, jiac u dok :ee dyrr e siw. Mrjiacc jiaxee jiongwsingx beh qriuu Samadhi, qaidongx dng sewqanx go jiongw hiamluac ee mic. Jitt go jiongw hiamluac ee mic, sik jiac e huad imm, cnrex jiac e jingqax hunwlo. Sewqanx jiaxee jiac hiamluac ee langg, junw qongxx erdangr suansuad jap-zi vxo qingx, sibhongx tensenx hiamm inx u caur bi, longxx qapp inx li hng hng. Jerje iaux qxuiw, in’ui inx jiac hiamluac, e laii ji inx ee cuiwdunn iacc qra jimx. Dniardnia ham' qxuiw dauwdin, hokdig jit zit jit zit siauqiamw, byy dng’uanw ee lirig. Jiaxee jiac hiamluac ee langg siulen Samadhi, posad, tensenx, qapp sibhongx senrsinn longxx be laii qra siuxho. U dua ligliong ee moongg tranr hongven, e jrngx juer Vut ee hxingg laii qra inx suathuad, huixvongr qimwqair, qycc janwtanr imsimx, uanwhun, qapp giaugii. Sniwmia jiongqed ee sii, inx jurzenn juer moongg ee quanwsiok. An' xmoo hiax did .diyc ee hokkir hiangxsiu liauw, inx e duirlyc byy qnaiwdng dergak. Ananda! Siulen potee :ee diyhh ingxuanw qapp go jiongw hiamluac duanrjuat. Jex dyrr qiyr juer derr id xee siuhing ee cuwde.

Sniaw si jyrgiap ee singr? Ananda! Jiaxee jiongwsingx beh zip Samadhi, rair singx giamqeh cisiuw cingjing ee qaiwlut. Diyhh ham' imsimx duanrjuat, byy jiac jiuw qapp bah, jiac sik ee sidbut, byy jiac cnrex :ee. Ananda! Jiaxee siuhingrlangg narr byy dng imsimx qapp dng satsingx, sniu beh cud samqair, ingxx byy jitt hy dairjir. Qaidongx knuar im'iok uanxzenn dogjuaa iacc suxx langg' uanwhun ee cadtaux. Singx cisiuw Singbunn Sir Kiwsag iacc Veh Kiwsag ee qimwqair, sintew jipsiuw byy drang, zen’au sidjenr posad cingjing ludgii, jipsimx dyrr be kiw. Qimwqair singjiu, dirr sewqanx dyrr ingxx byy snix qapp sathai ee giap. Byy jyr tautec iacc cniuxqiab dyrr byy siy’ kiamr, dirr sewqanx iarr byy hingg be liauw ee siokser jewbu. Jiaxee cingjing ee langg siulen Samadhi, iong verbuw hro inx ee higsinx, byy su’iaur tenganw, jurzenn tangx knuar qnir diyc sibhongx sewqair, knuar diyc Vut qapp tniax diyc vudhuad, cinsinx lingxsiu singwjiw, did diyc dua sintongx, iulik sibhongx sewqair, siokbing cingjing, be duw diyc qanhiamw. Jex dyrr qiyr juer siuhing derr zi cuwde.

Sniaw qiyr juer henrjingg ee giap? Ananda! Jiaxee cingjing cisiuw qaiwlut ee langg, simx byy tamx iacc imluan ee liamrtauu, be duer guarqingw ee lak jiongw din'aix decc hongwdong. In’ui byy hongwdong, jurzenn dyrr e dngw kir qaur qinvunw. Qiwzenn byy knikib din'aix, qinx byy jit xee duiwqingw, giglauu hab'id, lak jiongw jok'iong be kiw. Sibhongx qoktow cingbingg cingjing, kyxviw liulee, lairdew qruar bingguec, srinx qapp simx longxx anlok, bibiau, uantongx, vingdingw, did diyc dua an’unw. Itcer Zulaii viwbit uantongx cingjing qapp bibiau longxx dirr lairdew henxhen. Jiaxee langg dyrr did diyc byy snix-bet qycc anju ee hxuad. An’ jiax jiamrjiam siuhing, duer soxx huatsimx laii siuhing tangx anlip singwui. Jex dyrr qiyr juer siuhing derr snax cuwde”

(Shurangama Sutra, Volume 8-1)

"Ananda, each of these categories of beings is replete with all twelve kinds of upside-down states, just as pressing on one's eye produces a variety of flower-like images. With the inversion of wonderful perfection, pure understanding of the true mind becomes glutted with false and random thoughts. Now, as you cultivate towards certification to the Samadhi of Buddha, you will go through three gradual stages in order to get rid of the basic cause of these random thoughts. They work in just the way that hot water mixed with the ashes of incense clease a vessel that has held poisonous honey. Afterwards, such a vessel can be used to store sweet dew.

"What are the three gradual stages? The first is to correct one's habits by getting rid of the aiding causes; the second is to truly cultivate to cut out the very essence of karmic offenses; the third is to increase one's vigor to prevent the manifestation of karma.

"What are aiding causes? Ananda, the twelve categories of beings in this world are not in complete in themselves, but depend on four kinds of eating; that is, eating by portions, eating by contact, eating by thought, and eating by consciousness. Therefore, the Buddha said that all beings must eat to live.

"Ananda, all beings can live if they eat what is fresh, and they will die if they take poison. Beings who seek Samadhi should refrain from eating five pungent plants of this world. If these five are eaten cooked, they increase one's sexual desire; if they are eaten raw, they increase one's anger. Therefore, even if people in this world who eat pungent plants can expound the twelve divisions of the Sutra canon, the gods and immortals of the ten directions will stay far away from them because they smell so bad. However, after they eat these things the hungry ghosts will hover around and kiss their lips. Being always in the presence of ghosts, their blessings and virtue will dissolve as the days go by, and they will experience no lasting benefit. People who eat pungent plants and also cultivate Samadhi will not be protected by the Bodhisattvas, gods, immortals, or good spirits of the ten directions; therefore, the tremendously powerful demon kings, able to do as they please, will appear in the body of a Buddha and speak Dharma for them, denouncing the precepts and praising lust, rage, and delusion. When their lives end, these people will join the retinue of demon kings. When they use up their blessings as demons, they will fall into the unintermittent hell. Ananda, those who cultivate for Bodhi should never eat the five pungent plants. This is the first of the gradual stages of cultivation.

"What is the essence of karmic offenses? Ananda, beings who want to enter Samadhi must first firmly uphold the pure precepts. They must exterminate sexual desire forever, not partake of wine or meat, and eat cooked rather than raw foods. Ananda, if cultivators do not cut off sexual desire and killing, it will be impossible for them to transcend the Triple Realm. You should regard sexual desire as a poisonous snake or a resentful bandit. First hold to the Hearers' Four or Eight Parajikas in order to control your physical activity; then cultivate the Bodhisattva's pure regulations in order to control your mental activity. When the precepts are successfully upheld, one will not create karma that leads to mutual rebirth and mutual killing in this world. If one does not steal, one will not be indebted, and one will not have to pay back past debts in this world. If people who are pure in this way cultivate Samadhi, they will naturally be able to contemplate the extent of the worlds of the ten directions with the physical body given them by their parents; without need of the Heavenly Eye, they will perceive the Buddhas speaking Dharma and receive in person the sagely instruction. Obtaining great spiritual penetrations, they will roam through the ten directions, gain clarity regarding past lives, and will not encounter difficulties and dangers. This is the second of the gradual stages of cultivation.

"What is the manifestation of karma? Ananda, such people as these, who are pure and who uphold the precepts, do not have thoughts of greed and sexual desire, and so they do not become dissipated in the pursuit of the six external defiling sense-objects. Because they do not pursue them, they turn around to their own source. Without the conditions of the defiling objects, there is nothing for the sense-organs to match themselves with, and so they reverse their flow, become one unit, and are no longer confined to six individual functions. All the lands of the ten directions then become as brilliantly clear and pure as a moon suspended in crystal. Their bodies and minds are blissful as they experience the equality of wonderful perfection, and they attain great peace. The secret perfection and pure wonder of all the Tathagatas appear before them. These people then obtain Patience with the Non-existence of Beings and Dharmas. They thereupon gradually cultivate according to their practices, until they reside securely in the sagely positions. This is the third of the gradual stages of cultivation.

(楞嚴經卷第八之1)  

阿難。如是眾生一一類中。亦各各具十二顛倒。猶如捏目亂華發生。顛倒妙圓真淨明心。具足如斯虛妄亂想。汝今修證佛三摩提，於是本因元所亂想。立三漸次，方得除滅。如淨器中除去毒蜜，以諸湯水並雜灰香，洗滌其器，後貯甘露。云何名為三種漸次。一者修習，除其助因。二者真修，刳其正性。三者增進，違其現業。云何助因。阿難！如是世界十二類生，不能自全，依四食住。所謂段食、觸食、思食、識食。是故佛說一切眾生皆依食住。阿難！一切眾生，食甘故生，食毒故死。是諸眾生求三摩提，當斷世間五種辛菜。是五種辛，熟食發淫，生啖增恚。如是世界食辛之人，縱能宣說十二部經。十方天仙，嫌其臭穢，咸皆遠離。諸餓鬼等，因彼食次，舐其唇吻。常與鬼住。福德日銷。長無利益。是食辛人修三摩地，菩薩天仙，十方善神，不來守護。大力魔王得其方便，現作佛身，來為說法，非毀禁戒，讚淫怒疑。命終自為魔王眷屬。受魔福盡，墮無間獄。阿難！修菩提者永斷五辛。是則名為第一增進修行漸次。云何正性？阿難！如是眾生入三摩地，要先嚴持清淨戒律。永斷淫心。不餐酒肉。以火淨食，無啖生氣。阿難！是修行人，若不斷淫，及與殺生，出三界者，無有是處。當觀淫欲，猶如毒蛇，如見怨賊。先持聲聞四棄八棄，執身不動。後行菩薩清淨律儀，執心不起。禁戒成就，則於世間永無相生相殺之業。偷劫不行，無相負累，亦於世間不還宿債。是清淨人修三摩地，父母肉身，不須天眼，自然觀見十方世界。睹佛聞法，親奉聖旨。得大神通，遊十方界。宿命清淨，得無艱險。是則名為第二增進修行漸次。云何現業？阿難！如是清淨持禁戒人，心無貪淫，於外六塵不多流逸。因不流逸，旋元自歸。塵既不緣，根無所偶。反流全一，六用不行。十方國土，皎然清淨。譬如琉璃，內懸明月。身心快然，妙圓平等，獲大安隱。一切如來密圓淨妙，皆現其中。是人即獲無生法忍。從是漸修，隨所發行，安立聖位。是則名為第三增進修行漸次。