Shurangama Qingx (qauw-5)

“Ananda! Jiaxee dergak, iaux qxuiw, jingsnix, langg, sinsenx, tenzinn, qapp asura, jimjiog qra genxqiur jitt cid dy, longxx si dirr hunbee-diongx jiongxjiongw iuxuii ee henrsiong. In'ui bongrsiongw laii cutsir, suii giabvyr decc bongrsiongw. Duiww bibiau, uantongx, qongbingg qycc buuii ee vunxsimx laii qongw, jiaxee longxx qaxnaxx kangx huex, guanvunw byy soxx jipdiok. Qycc si kangx ee bongrsiongw, hex qyckacc cue byy tausu.

Ananda! Jiaxee jiongwsingx m jaix vunxsimx, jysiu lunhuee, qingquer buliong qiab iuguann be tangx did diyc jinjniar ee cingjing, longxx in'ui suisun satsingx, tautec, qapp qniaa imhing ee enqor. Duiww jitt snax jiongw hing'uii u huanxkongr, dyrr be satsingx, be tautec, qapp be qniaa imhing. U jyr :ee kir qxuiw-dy, byy jyr sriok tnix-dy. U byy sna' jok'iong, diwsuw u lunhuee.

Narr u snix cud bibiau ee samadhi, dyrr e siongsiongg jigjing. Giap u iacc byy longxx benw lun kiw, byy u-byy iarr bet. Lenrr be satsingx, be tautec, qapp be qniaa imhing dy’ byy, qyckacc benw qongw e kir suisun satsingx, tautec, qapp qniaa imhing ee dairjir.

Ananda! Snax hxang giap byy dng, qokk langg u qaqi ee sugiap. In’ui u qokk langg ee sugiap, jingwlangg qapp suzinn ee giap u qangrkuanw iarr u byy qangg ee soxjai, m si longxx byy qauqnaa. Qaqi ee bongrsiongw huatsingx, snix cud bongrsiongw byy in'iuu, byy huatdo cue diyc qiuwqingr.

Linw benxle langg' siuhing, beh did potee, rair druu snax jiongw gihik. Jitt snax jiongw gihik byy druu jin, dyrr junw u sintongx, iarr longxx si sewqanx iuxuii ee qong’iong. Sibkir byy bet, e duirlyc xmoo-dy. Suizenn sniu beh dubet bongrsiongw, e qavue jawgui. Zulaii qongw inx jiaxee e venr jiacc kyxlenn, si in'ui qaqi ee bongrsiongw jyrsingg, m si potee ee quewsid. U anxnex qongw :ee qiyr juer jinjniar ee suathuad, ixgua :ee dyrr si moongg ee siasuad.”

Hitt sii, Zulaii junxvi beh lirkuix huatjy ee sii, dirr sraix-iw-vnix, ciuw hnua dirr cid vyw ee dyh-aw, jixqimx ee srinx uadlinwdngw, qycc laii uaw dirr dyh-aw, duiww dairjiongr qapp Ananda qongw, “Linw jiaxee u yc, enqag, qapp singbunn, qimzit huesimx hiongr dua potee busiong bibiau ee qakdix. Guaw dnaxx ix qangxsuad jinjniar siuhing ee honghuad. Linw iauxx m jaix siulen samata-vipasiana jit quaw biser ee xmoo-su. Xmoo-qxingw cuthen dirr binrjingg, linw berhiauw hunven. In'ui simx sew byy cingkir, e lyc siaa-qenr. Liw jygu ximx-xmoo, tnix-xmoo, quixsinn, iacc limui laii decc ziauxluan, simdiongx vutbingg, e zin cat juer inx ee qniaw, qycc e dirr qidiongx did diyc jiyw jiyw dyrr buanxjiog. Kyxviw sxur senn byy yc .quer ee bikiu, cinwcaiw qongw ix giamrjingr diyc singwdy. Tenvyr liauxqed, suex siongr henxhen, huixvongr arhat, siw au duirlyc Avici Dergak. Linw ingdongx jimjiog tniax, guaw dnaxx uirr linw siongser hunved.”

Ananda kia .kiw .laii, ham' hue-diongx vnivnii u yc :ee hnuahiw dingxlew, juansimx beh tniax Vuddyy juvix ee qauwhuer.

(Shurangama Sutra, Volume 9-5)

"Ananda, so it is that when the seven destinies of hell-dwellers, hungry ghosts, animals, people, spiritual immortals, gods, and asuras are investigated in detail, they are all found to be murky and embroiled in conditioned existence. Their births come from false thoughts. Their subsequent karma comes from false thoughts. Within the wonderful perfection of the fundamental mind that is without any doing, they are like strange flowers in space, for there is basically nothing to be attached to; they are entirely vain and false, and they have no source or beginning."

"Ananda, these living beings, who do not recognize the fundamental mind, all undergo rebirth for limitless kalpas. They do not attain true purity, because they keep getting involved in killing, stealing, and lust, or because they counter them and are born according to their not killing, not stealing, and lack of lust. If these three karmas are present in them, they are born among the troops of ghosts. If they are free of these three karmas, they are born in the destiny of gods. The incessant fluctuation between the presence and absence of these karmas gives rise to the cycle of rebirth."

"For those who are able bring forth Samadhi, neither the presence nor the absence of these karmas exists in that eternal stillness; even their non-existence is done away with. Since the lack of killing, stealing, and lust is non-existent, how could there be actual involvement in deeds of killing, stealing and lust?"

"Ananda, those who do not cut off the three karmas each have their own private share. Because each has a private share, private shares come to be accumulated, making collective portions. They are not without a fixed source, for they arise from falseness. Since they arise from falseness, they are basically without a cause, and thus they cannot be traced precisely."

"You should warn cultivators that they must get rid of these three delusions if they want to cultivate Bodhi. If they do not put an end to these three delusions, then even the spiritual penetrations they may attain are merely a worldly, conditioned function. If they do not extinguish these habits, they will fall into the path of demons. Although they wish to cast out the false, they become doubly deceptive instead. The Tathagata says that such beings are pitiful. You have created this falseness yourself; it is not the fault of Bodhi. An explanation such as this is proper speech. Any other explanation is the speech of demon kings."

At that time, the Tathagata was preparing to leave the Dharma-seat. From the lion throne, he extended his hand out and placed it on a small table wrought of the seven precious things. But then, he turned his body, which was the color of purple-golden mountains, and leaned back, saying to everyone in the assembly and to Ananda, "Those of you with More to Learn, those Enlightened by Conditions, and those who are Hearers have now turned your minds to pursue the attainment of supreme Bodhi; the unsurpassed, wonderful enlightenment. I have already taught you the true method of cultivation. You are still not aware of the subtle demonic events that can occur when you cultivate Shamatha-Vipashyana. If you cannot recognize a demonic state when it appears, it is because the cleansing of your mind has not been proper. You will then be engulfed by deviant views. You may be troubled by a demon from your own skandhas or a demon from the heavens. Or you may be possessed by a ghost or spirit, or you may encounter a mountain spirit (li mei). If your mind is not clear, you will mistake a thief for your own son. It is also possible to feel satisfied after a small accomplishment, like the Unlearned Bhikshu who reached the Fourth Dhyana and claimed that he had realized sagehood. When his celestial reward ended and the signs of decay appeared, he slandered Arhatship as being subject to birth and death, and thus he fell into the Avichi Hell. You should pay attention. I will now explain this for you in detail.

Ananda stood up and, with the others in the assembly who had More to Learn, bowed joyfully. They quieted themselves in order to listen to the compassionate instructions.

(楞嚴經卷第九之5)  

阿難！如是地獄、餓鬼、畜生、人及神仙、天洎修羅。精研七趣，皆是昏沈諸有為相。妄想受生。妄想隨業。于妙圓明無作本心，皆如空華，元無所著。但一虛妄，更無根緒。阿難！此等眾生，不識本心，受此輪迴，經無量劫，不得真淨，皆由隨順殺盜淫故。反此三種。又則出生無殺盜淫。有名鬼倫。無名天趣。有無相傾，起輪迴性。若得妙發三摩提者，則妙常寂。有無二無，無二亦滅。尚無不殺不偷不淫。云何更隨殺盜淫事。阿難！不斷三業，各各有私。因各各私。眾私同分，非無定處。自妄發生，生妄無因，無可尋究。汝勖修行，欲得菩提，要除三惑。不盡三惑，縱得神通，皆是世間有為功用。習氣不滅，落於魔道。雖欲除妄，倍加虛偽。如來說為可哀憐者。汝妄自造。非菩提咎。作是說者，名為正說。若他說者，即魔王說。即時如來將罷法座。于師子床，攬七寶幾，回紫金山，再來仉倚。普告大眾及阿難言：汝等有學緣覺聲聞，今日回心趣大菩提無上妙覺。吾今已說真修行法。汝猶未識修奢摩他毗婆舍那微細魔事。魔境現前，汝不能識。洗心非正，落於邪見。或汝陰魔。或復天魔。或著鬼神。或遭魑魅。心中不明，認賊為子。又復於中得少為足。如第四禪無聞比丘，妄言證聖。天報已畢，衰相現前。謗阿羅漢身遭後有，墮阿鼻獄。汝應諦聽，吾今為汝仔細分別。阿難起立，並其會中同有學者，歡喜頂禮，伏聽慈誨。