T85n2819_諸經要抄
大正藏第 85 冊 No. 2819 諸經要抄
No. 2819
諸經要抄
諍。舍利弗。如是見人。我則不聽出家受戒。舍利弗。如是見人。我則不聽受一飲水以自供養。但勤修習無相三昧。于無相三昧亦取相。是人通達一切諸法相皆是一相。所謂無相。
佛藏經唸佛品云 惡知識。
佛告舍利弗。若有比丘教余比丘。汝當唸佛念法念僧念戒念施念天。唯愛涅槃畢竟清凈。如是教者名為邪教。謂是正教而是邪教。舍利弗。如是教者名為惡知識。是人名為誹謗於我助於外道。亦為他人說邪道法。舍利弗。如是惡人我乃不聽受一飲水以自供養。舍利弗。是念佛法斷語言道過出諸念。不可得念是名唸佛。舍利弗。一切諸念皆寂滅相。隨順是法。此即名為修習唸佛。不可以色唸佛。何以故。念色取相貪味為識。無形無色無緣無性。是名唸佛。是故當知。無有分別無取無舍。是真唸佛。
佛藏經念法品云 善知識。
舍利弗。是人爾時都無所有寂滅無性。不集諸相滅一切法。是則名為修習唸佛。唸佛名為破善不善一切覺觀。無覺無觀寂然無想。名爲念佛。何以故。不應以覺觀憶念諸佛。無覺無觀名為清凈唸佛。舍利弗。隨所念起一切諸想皆是邪見。舍利弗。隨無所有
【現代漢語翻譯】 現代漢語譯本 諍。舍利弗（Śāriputra，佛陀十大弟子之一）。像這樣見解的人，我是不會允許他出家受戒的。舍利弗。像這樣見解的人，我是不會允許他接受別人供養的一滴水的。只是勤奮地修習無相三昧（animitta-samādhi，不執著于任何表象的禪定）。對於無相三昧也執著于表象，這個人通達一切諸法的表象都是一個表象，所謂的無相。
《佛藏經》唸佛品說：惡知識。
佛告訴舍利弗。如果有比丘教導其他比丘說：『你應該唸佛、念法、念僧、念戒、念施、念天，只愛涅槃（nirvāṇa，解脫），追求究竟的清凈。』像這樣教導的人，名為邪教。說是正教，其實是邪教。舍利弗。像這樣教導的人，名為惡知識。這個人名為誹謗我，幫助外道，也為他人說邪道之法。舍利弗。像這樣惡劣的人，我是不會允許他接受別人供養的一滴水的。舍利弗。這種唸佛之法，斷絕語言之道，超越一切念頭，不可得念，這名爲念佛。舍利弗。一切諸念都是寂滅之相，隨順這種法，這就名為修習唸佛。不可以色（rūpa，物質）唸佛。為什麼呢？念色取著于表象，貪戀滋味，產生分別。無形無色，無所緣，無自性，這名爲念佛。所以應當知道，沒有分別，沒有取捨，這是真正的唸佛。
《佛藏經》念法品說：善知識。
舍利弗。這個人那時一無所有，寂滅無自性，不積聚諸相，滅除一切法，這便名為修習唸佛。唸佛名為破除善與不善的一切覺觀。沒有覺，沒有觀，寂然無想，名爲念佛。為什麼呢？不應該以覺觀憶念諸佛。無覺無觀，名為清凈唸佛。舍利弗。隨著所念而生起的一切諸想，都是邪見。舍利弗。隨著一無所有
【English Translation】 English version Contention. Śāriputra (one of the ten principal disciples of the Buddha). Such a person with such views, I would not allow him to become a monk and receive the precepts. Śāriputra. Such a person with such views, I would not allow him to receive even a sip of water as an offering. He only diligently cultivates the animitta-samādhi (tranquility without characteristics). If he grasps at characteristics even in animitta-samādhi, this person understands that all characteristics of all dharmas are one characteristic, which is called no-characteristic.
The Nianfo (Recollection of the Buddha) Chapter of the Fo Zang Jing (Buddha-store Sutra) says: Evil teacher.
The Buddha told Śāriputra: 'If there is a bhikṣu (monk) who teaches other bhikṣus, saying: 'You should be mindful of the Buddha, mindful of the Dharma, mindful of the Sangha (community), mindful of the precepts, mindful of giving, mindful of the devas (gods), only love nirvāṇa (liberation), and seek ultimate purity.' Such a teacher is called a heretical teaching. It is said to be the right teaching, but it is actually a heretical teaching. Śāriputra. Such a teacher is called an evil teacher. This person is slandering me, helping the heretics, and also speaking heretical Dharma to others. Śāriputra. Such an evil person, I would not allow him to receive even a sip of water as an offering. Śāriputra. This method of mindfulness of the Buddha cuts off the path of language, transcends all thoughts, and is unattainable in thought; this is called mindfulness of the Buddha. Śāriputra. All thoughts are the characteristic of quiescence. Following this Dharma is called cultivating mindfulness of the Buddha. One should not be mindful of the Buddha through rūpa (form). Why? Being mindful of form, one grasps at characteristics, craves flavors, and generates discrimination. Without form, without color, without conditions, without nature, this is called mindfulness of the Buddha. Therefore, you should know that without discrimination, without grasping, without rejection, this is true mindfulness of the Buddha.'
The Nianfa (Recollection of the Dharma) Chapter of the Fo Zang Jing (Buddha-store Sutra) says: Good teacher.
Śāriputra. At that time, this person is completely without anything, quiescent and without self-nature, not accumulating characteristics, extinguishing all dharmas; this is called cultivating mindfulness of the Buddha. Mindfulness of the Buddha is called breaking all perceptions and observations of good and non-good. Without perception, without observation, silent and without thought, this is called mindfulness of the Buddha. Why? One should not recollect the Buddhas with perception and observation. Without perception and observation is called pure mindfulness of the Buddha. Śāriputra. All thoughts that arise with what is being recollected are all wrong views. Śāriputra. Along with nothing whatsoever
無覺無觀無生無滅。通達是者名爲念佛。如是念中無貪無著。無逆無順。無名無相。無想無語。乃名唸佛。是中乃無微細小念。何況粗身口意業。無身口意業處。無念無分別。空寂無性滅諸覺觀。是名唸佛。汝唸佛時莫取小想莫生戲論。莫有分別。何以故。是法皆空無有體性。不可念一相。所謂無名。是名真實唸佛。何以故。如來不名為色。不名為想。不名爲念。不名為分別。不逆不順不取不捨。非定非慧。是人于佛猶尚不得。何況于念。舍利弗。如是教者名善知識。若人成就如是相者。世間希有。得不顛倒真實見故。是為正見。複次舍利弗。正見者。名為正作正行正道正解。無有顛倒如實而見。是故如來說名正見。若生我想人想眾生想者。當知。是人皆是邪行。
佛藏經云 惡知識。
舍利弗。人以清凈信等諸根出家學道。遇惡知識。惡知識者。常好調戲輕躁無羞。言語散亂不攝諸根。心不專一癡如白羊。親近如是惡知識者。失須陀洹果斯陀含阿那含果阿羅漢果。乃至失於生天之樂。況涅槃道。舍利弗。是人隨惡知識。若生人中父母生離死亡喪失。親里衰惱國土破壞。生八難中舍於樂處。遇惡知識生無佛處。若值佛世目不喜見。不喜聞法。不與佛眾而和合。
唸誦結護法普通諸部
三藏金
【現代漢語翻譯】 現代漢語譯本： 無覺無觀，無生無滅。通達這個道理的人，才叫做唸佛。像這樣唸佛時，心中沒有貪婪，沒有執著，沒有違逆，沒有順從，沒有名稱，沒有相狀，沒有思慮，沒有言語，這才叫做唸佛。在這種狀態中，甚至連細微的念頭都沒有，更何況是粗大的身口意行為？沒有身口意行為的處所，沒有念頭，沒有分別，空寂無性，滅除一切感覺和觀察，這才叫做唸佛。你念佛的時候，不要產生狹隘的想法，不要生出戲論，不要有分別心。為什麼呢？因為一切法都是空性的，沒有實體，不可執著于單一的相狀，所謂的無名，才是真正的唸佛。為什麼呢？如來不可以用色來稱呼，不可以用想來稱呼，不可以用念來稱呼，不可以用分別來稱呼，不違逆，不順從，不取，不捨，不是定，不是慧。這樣的人對於佛尚且無法把握，更何況是念頭呢？舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）。像這樣教導的人，才叫做善知識。如果有人成就了這樣的相狀，在世間是很少見的，因為他得到了不顛倒的真實見解，這就是正見。 進一步說，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱），正見就是正確的作為，正確的行為，正確的道路，正確的理解，沒有顛倒，如實地觀察。所以如來說這是正見。如果產生我執、人執、眾生執，要知道，這樣的人都是邪行。
《佛藏經》說：惡知識。
舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱），如果有人以清凈的信心等諸根出家學道，卻遇到了惡知識。惡知識常常喜歡調戲，輕浮急躁，沒有羞恥心，言語散亂，不能收攝諸根，心不專一，愚癡得像白羊。親近這樣的惡知識，會失去須陀洹果（Srota-āpanna，入流果），斯陀含果（Sakṛdāgāmin，一來果），阿那含果（Anāgāmin，不還果），阿羅漢果（Arhat，無學果），甚至失去生天的快樂，更何況是涅槃之道。舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱），這樣的人跟隨惡知識，如果轉生為人，會遭遇父母生離死別，親戚衰敗，國土破壞，生於八難之中，捨棄快樂的地方。遇到惡知識，會生在沒有佛法的地方。如果遇到佛出世，眼睛也不喜歡看到，不喜歡聽聞佛法，不與佛的僧團和合。
唸誦結護法普通諸部
三藏金
【English Translation】 English version: Without sensation or observation, without arising or ceasing. One who understands this is called 'mindfulness of the Buddha'. In such mindfulness, there is no greed, no attachment, no opposition, no compliance, no name, no form, no thought, no speech; this is called 'mindfulness of the Buddha'. Within this, there is not even the slightest subtle thought, let alone the gross actions of body, speech, and mind. There is no place for actions of body, speech, and mind; without thought, without discrimination, empty and still, without nature, extinguishing all sensations and observations, this is called 'mindfulness of the Buddha'. When you are mindful of the Buddha, do not grasp at small thoughts, do not generate frivolous discussions, do not have discriminations. Why? Because all dharmas are empty, without inherent existence, not to be fixated on a single aspect, what is called 'without name' is true mindfulness of the Buddha. Why? The Tathagata (如來，Tathāgata, 'Thus Gone One', an epithet of the Buddha) is not called 'form', is not called 'thought', is not called 'mindfulness', is not called 'discrimination', neither opposing nor complying, neither grasping nor abandoning, neither samadhi nor wisdom. Such a person cannot even grasp the Buddha, let alone mindfulness. Śāriputra (舍利弗，Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom), one who teaches in this way is called a 'good friend'. If a person achieves such characteristics, it is rare in the world, because they have obtained an undeluded, true view; this is called 'right view'. Furthermore, Śāriputra (舍利弗，Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom), 'right view' is called 'right action, right conduct, right path, right understanding', without delusion, seeing things as they truly are. Therefore, the Tathagata (如來，Tathāgata, 'Thus Gone One', an epithet of the Buddha) calls this 'right view'. If one generates thoughts of 'I', 'person', or 'sentient being', know that such a person is engaged in wrong conduct.
The Buddha-garbha Sutra says: 'Evil friends'.
Śāriputra (舍利弗，Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom), if a person leaves home to study the Way with pure faith and other faculties, but encounters evil friends. Evil friends are always fond of teasing, frivolous, and without shame, their speech is scattered, they do not restrain their faculties, their minds are not focused, and they are as foolish as white sheep. Approaching such evil friends, one will lose the fruit of Srota-āpanna (須陀洹果，Srota-āpanna, 'stream-enterer'), Sakṛdāgāmin (斯陀含果，Sakṛdāgāmin, 'once-returner'), Anāgāmin (阿那含果，Anāgāmin, 'non-returner'), and Arhat (阿羅漢果，Arhat, 'worthy one', one who has attained nirvana), and even lose the joy of being born in the heavens, let alone the path to Nirvana. Śāriputra (舍利弗，Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom), such a person, following evil friends, if reborn as a human, will experience separation from parents through birth or death, loss, decline of relatives, and destruction of the country, being born into the eight difficulties, abandoning places of joy. Encountering evil friends, one will be born in places where there is no Buddha. If one encounters a Buddha in the world, one's eyes will not delight in seeing him, one will not delight in hearing the Dharma, and one will not be in harmony with the Buddha's Sangha.
Common Recitation, Binding, and Protection Methods of Various Sections
Tripitaka Gold
剛智授與灌頂弟子
凡慾念誦先須護身結界澄想。觀察本尊聖者。起慈悲心愍念有情。發大誓願迴向菩提。方可唸誦。持四種念珠作四種唸誦。一者音聲唸誦。二者金剛唸誦。合口動舌點誦是。三者三摩地念誦。心念是也。四者真實唸誦。如字義修行是也。能令行者速證無上菩提。具一切智。此心真言。是一切諸佛第一義。真如智中流出。非是作法顯現。如巧色摩尼能滿諸愿。一切諸佛同聲共說。思惟之時。唯是明朗亦不見身之與心。況無一物法非空故。若久能熟當自證智。作是觀時。誦密言曰。
念此明者。即能證入一切灌頂曼荼羅位。于諸菩薩秘密法門隨意無礙。作是觀時不復延促。務在證入。若能一一與心相應方大成就。一切時處作意任運相應。無所掛礙。一切妄想貪瞋癡等。不假斷除自然不起性常清凈。此真實法門。是一切眾生自性清凈心名為圓鏡智。上從諸佛下至眾生。悉皆同等無有增減。但為無明妄想所覆。令其法體不得顯現。作是觀者便證解脫一切智三昧。名為地前三賢位。所有動作任運相應。自然進入初地生大歡喜。所以然者。以觀月為方便。具有三義。一月清凈義。離貪慾垢故。二者清凈源義。離貪嗔熱惱故。三者光明義。離愚癡故。所以取月為喻亦莫作月解。世間者四大所成畢竟破
【現代漢語翻譯】 現代漢語譯本 剛智授予灌頂弟子
凡是想要念誦，首先必須護身結界，澄凈思緒，觀察本尊聖者，生起慈悲心憐憫眾生，發起宏大誓願迴向菩提，才可以開始唸誦。持用四種念珠，進行四種唸誦。第一種是音聲唸誦，第二種是金剛唸誦（合口動舌點誦），第三種是三摩地念誦（心念），第四種是真實唸誦（如字義修行）。這能使修行者迅速證得無上菩提，具足一切智慧。此心真言，是一切諸佛第一義，從真如智中流出，並非是作法顯現。如同巧妙的如意寶珠能滿足各種願望，一切諸佛都異口同聲地說。思惟之時，唯有明朗，也看不見身與心，何況沒有一物，法本非空。如果長期能夠熟練，自然會證得智慧。作這種觀想時，誦唸密言說：
唸誦此明咒的人，就能證入一切灌頂曼荼羅（mandala，壇城）之位，對於諸菩薩的秘密法門，可以隨意運用，毫無障礙。作這種觀想時，不必在意時間長短，務必在於證入。如果能夠一一與心相應，才能獲得大的成就。一切時處，作意任運相應，沒有任何掛礙。一切妄想、貪嗔癡等，不必刻意斷除，自然不會生起，本性常保清凈。這真實法門，是一切眾生自性清凈心，名為圓鏡智。上至諸佛，下至眾生，都完全相同，沒有增減。只是因為無明妄想所覆蓋，使得法體無法顯現。作這種觀想，便能證得解脫一切智三昧（samadhi，三昧），名為地前三賢位。所有動作任運相應，自然進入初地，生起大歡喜。之所以如此，是因為以觀月作為方便，具有三重意義：一是月亮的清凈之義，遠離貪慾垢染；二是清凈的源頭之義，遠離貪嗔熱惱；三是光明之義，遠離愚癡。所以取月亮作為比喻，也不要執著于月亮本身。世間之物由四大（地、水、火、風）所成，終究會破滅。
【English Translation】 English version Empowerment to the Disciple of Vajra-Wisdom
Those who wish to recite must first protect themselves by establishing boundaries and purifying their thoughts. Observe the revered deity and generate compassion for sentient beings. Make a great vow to dedicate merit towards Bodhi (enlightenment). Only then can you begin reciting. Hold four types of rosaries and perform four types of recitations. The first is vocal recitation. The second is Vajra recitation (reciting with the mouth closed and the tongue moving). The third is Samadhi (samadhi, concentration) recitation (recitation in the mind). The fourth is true recitation (practicing according to the meaning of the words). This enables practitioners to quickly attain unsurpassed Bodhi and possess all wisdom. This Mind Mantra is the supreme meaning of all Buddhas, flowing from the wisdom of Suchness (Tathata). It is not a manifestation of ritualistic practices. Like a skillful Mani (mani, jewel) that fulfills all wishes, all Buddhas speak in unison. When contemplating, there is only clarity, and neither body nor mind is seen. Moreover, there is not a single thing, as Dharma is not empty. If one can become proficient over time, one will naturally realize wisdom. While engaging in this contemplation, recite the secret mantra:
Those who recite this mantra will be able to enter the position of all empowerment Mandalas (mandala, sacred diagram), and will be able to freely and without hindrance use the secret Dharma gates of all Bodhisattvas. When engaging in this contemplation, do not be concerned with the length of time, but focus on realization. If one can align everything with the mind, one will achieve great accomplishment. At all times and in all places, let intention and action be naturally aligned, without any hindrance. All delusions, greed, anger, and ignorance, etc., need not be deliberately eliminated; they will naturally not arise, as the nature is always pure. This true Dharma gate is the self-nature pure mind of all sentient beings, called the Great Perfect Mirror Wisdom. From the Buddhas above to sentient beings below, all are completely the same, without increase or decrease. It is only obscured by ignorance and delusion, preventing the Dharma body from manifesting. Those who engage in this contemplation will realize liberation, the Samadhi (samadhi, concentration) of all wisdom, called the Three Worthies position before the ground. All actions are naturally aligned, naturally entering the first ground, giving rise to great joy. The reason for this is that using the moon as a means has three meanings: first, the meaning of the moon's purity, being free from the defilement of greed; second, the meaning of the source of purity, being free from the heat of greed and anger; third, the meaning of light, being free from ignorance. Therefore, taking the moon as a metaphor, do not cling to the moon itself. The things of the world are composed of the four great elements (earth, water, fire, and wind), and will ultimately be destroyed.
壞。眾生自性清凈心無生滅故。此是諸佛菩薩內證非二乘聲聞外道所知境界。作此觀者。一切佛法恒沙功德不由他悟。此一法攝無量。剎那悟入諸法中。自在無礙。從地至地漸漸升進。學此觀者。不得專守念以為究竟。當須正念進修方便。然後證入究竟清凈法海。
般若波羅蜜多心經 三世諸佛依般若波羅蜜多故得阿耨多羅三藐三菩提。故知。般若波羅蜜多是大神咒。是大明咒。是無上咒。是無等等咒。能除一切苦真實不虛。
金剛三昧經真性空品第六 舍利弗言。如尊所說在事之先。取以本利是念寂滅。寂滅是如。總持諸德該羅萬法。圓融不二不可思議。當知。是法即是摩訶般若波羅蜜。是大神咒。是大明咒。是無上咒。是無等等咒。佛言。如是如是。真如空性。性空智火燒滅諸結。平等平等。等覺三地。妙覺三身。於九識中皎然明凈。無有諸影 若有眾生無餘雜念。爾時菩薩常作化身權護是人。不離左右。
大般若經摩愁品云 若有眾生修行般若波羅蜜者。與不憶不念相應。一切魔家眷屬悉皆愁憂不樂。
佛藏經云 舍利弗。我法無諸難事。不乏飲食臥具醫藥。汝等但當勤行佛道。莫貴世間財利供養。舍利弗。汝今善聽。我當語汝。若有一心行道比丘。千億天神皆共同心以諸樂具欲共供
【現代漢語翻譯】 現代漢語譯本：壞。眾生的自性清凈心是無生無滅的。這是諸佛菩薩內在證悟的境界，不是二乘（聲聞）和外道所能理解的。修習這種觀想的人，一切佛法和恒河沙數般的功德，都不需要通過他人來領悟。這一法包含了無量法，能在剎那間領悟諸法，自在無礙。從一個階位到另一個階位，逐漸提升進步。學習這種觀想的人，不能只專注于唸誦，以為這樣就足夠了。應當以正念精進修習方便法門，然後才能證入究竟清凈的法海。
《般若波羅蜜多心經》：三世諸佛依仗般若波羅蜜多（智慧到彼岸）的緣故，證得阿耨多羅三藐三菩提（無上正等正覺）。所以要知道，般若波羅蜜多是大神咒，是大明咒，是無上咒，是無等等咒。能消除一切痛苦，真實不虛。
《金剛三昧經·真性空品第六》：舍利弗（釋迦牟尼佛的十大弟子之一，以智慧著稱）說：『如您所說，在事情發生之前，就採取根本的利益，這就是念的寂滅。寂滅就是如，總持一切功德，涵蓋萬法，圓融不二，不可思議。應當知道，這個法就是摩訶般若波羅蜜（偉大的智慧到彼岸），是大神咒，是大明咒，是無上咒，是無等等咒。』佛說：『是的，是的。真如空性，性空的智慧之火能燒滅一切煩惱。平等平等，等覺三地，妙覺三身，在九識中清澈明凈，沒有絲毫陰影。』如果有眾生沒有其他雜念，這時菩薩常常化身來權宜地保護這個人，不離開左右。
《大般若經·摩愁品》說：如果有眾生修行般若波羅蜜多（智慧到彼岸），與不憶不念相應，一切魔的家屬都會感到愁苦憂慮。
《佛藏經》說：舍利弗（釋迦牟尼佛的十大弟子之一，以智慧著稱），我的佛法沒有諸多的難事，不缺乏飲食、臥具、醫藥。你們只要勤奮修行佛道，不要看重世間的財利供養。舍利弗（釋迦牟尼佛的十大弟子之一，以智慧著稱），你現在好好聽著，我將告訴你，如果有一個一心行道的比丘，千億天神都會同心協力，用各種快樂的器具來共同供養。
【English Translation】 English version: Bad. The self-nature pure mind of sentient beings is without birth and death. This is the inner realization of all Buddhas and Bodhisattvas, a realm not understood by the Two Vehicles (Śrāvakayāna) and external paths. Those who practice this contemplation will attain all Buddha-dharmas and countless merits without relying on others for enlightenment. This one dharma encompasses immeasurable dharmas, enabling instantaneous enlightenment into all dharmas, with freedom and without obstruction. Progressing gradually from ground to ground. Those who study this contemplation must not exclusively adhere to recitation as the ultimate goal. They should diligently cultivate expedient means with right mindfulness, and then realize and enter the ultimate pure ocean of dharma.
The Heart Sutra: Because the Buddhas of the three times rely on Prajñāpāramitā (Perfection of Wisdom), they attain Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment). Therefore, know that Prajñāpāramitā is the great divine mantra, the great bright mantra, the supreme mantra, the unequalled mantra. It can eliminate all suffering, truly and without falsehood.
The Vajra Samadhi Sutra, Chapter 6 on True Nature Emptiness: Śāriputra (One of the ten principal disciples of the Buddha, known for his wisdom) said, 'As you have said, taking the root benefit before things happen is the cessation of thought. Cessation is Suchness, which upholds all virtues and encompasses all dharmas, perfectly harmonized and non-dual, inconceivable. Know that this dharma is Mahā-prajñāpāramitā (Great Perfection of Wisdom), the great divine mantra, the great bright mantra, the supreme mantra, the unequalled mantra.' The Buddha said, 'So it is, so it is. True Suchness is emptiness, and the fire of wisdom of emptiness burns away all afflictions. Equality, equality, equal enlightenment of the three grounds, wonderful enlightenment of the three bodies, clear and bright within the nine consciousnesses, without any shadows.' If there are sentient beings without remaining stray thoughts, then the Bodhisattva constantly manifests a transformation body to expediently protect this person, not leaving their side.
The Mahāprajñāpāramitā Sutra, Chapter on Māra's Sorrow, says: If there are sentient beings who cultivate Prajñāpāramitā (Perfection of Wisdom), corresponding to non-recollection and non-thinking, all of Māra's family and retinue will feel sorrow and unhappiness.
The Buddha Treasury Sutra says: Śāriputra (One of the ten principal disciples of the Buddha, known for his wisdom), my Dharma has no difficulties, and there is no lack of food, bedding, or medicine. You should only diligently practice the Buddha-path, and not value worldly wealth and offerings. Śāriputra (One of the ten principal disciples of the Buddha, known for his wisdom), listen carefully now, I will tell you, if there is a Bhikṣu (Buddhist monk) who single-mindedly practices the path, a billion devas (gods) will all be of one mind, using all kinds of joyful instruments to make offerings together.
養。舍利弗。諸人供養坐禪。比丘不及天神。
假佛一切形像是。
金剛經云 凡所有相皆是虛妄。若以色見我以音聲求我。是人行邪道。不能見如來。
佛藏經云。佛告舍利弗。我余經說。若人見法是為見我。如來非法亦非非法(不順有相不依無相即是見法。見法者見本性)何以故。調達愚人及諸外道。皆以色身見佛。舍利弗。如來不應以色身見。亦復不應以音聲見。舍利弗。若人以色身見佛。是去佛遠。所以者何。佛不名見名為見佛(不依有見無見即是不依正見)。
維摩經云 夫求法者不著佛求不著法求不著眾求法名無染。若染於法乃至涅槃。是即染著非求法也。法名無為。若行有為。是求有為。非求法也。法離見聞覺知。若行見聞覺知。是即見聞覺知非求法也。唯舍利弗。夫求法者。於一切法應無所求。
法華經云 無上寶聚不求自得(若人不求種種世法。亦不求佛法。即是真求法人)真佛者(識心見性悟理之人即是真佛)。
金剛經云 離一切諸相即名諸佛(離有離無故。不垢不凈故。無生無體故)。
法身禮。
入佛境界經云 佛常在世間。而不染世法。以不分別世間故。敬禮無所觀。虛空無中邊。諸佛身亦然。心同虛空故。敬禮無所觀。一切平等禮
【現代漢語翻譯】 現代漢語譯本： 養。舍利弗（Śāriputra，佛陀十大弟子之一）。眾人供養坐禪，比丘（bhikkhu，佛教出家男眾）的福報不及天神。
假若佛陀以一切形象顯現：
《金剛經》說：『凡所有相，皆是虛妄。若以色見我，以音聲求我，是人行邪道，不能見如來（Tathāgata，佛陀的稱號之一）。』
《佛藏經》說：佛告訴舍利弗：『我其他的經典中說，如果有人見法，就是見我。如來既不是法，也不是非法（不順從有相，不依賴無相，就是見法。見法的人，見到的是本性）。』為什麼呢？調達（Devadatta，佛陀的堂兄弟）這個愚人和各種外道，都以色身見佛。舍利弗，如來不應該以色身見，也不應該以音聲見。舍利弗，如果有人以色身見佛，就是遠離佛。』為什麼呢？佛不名為見，名為見佛（不依賴有見無見，就是不依賴正見）。
《維摩經》說：『求法的人，不執著于佛求，不執著於法求，不執著于眾求，這樣的求法才叫做無染。如果染著於法，乃至涅槃（Nirvana，佛教術語，指解脫），這就是染著，不是求法。法名為無為，如果行有為，這就是求有為，不是求法。法離見聞覺知，如果行見聞覺知，這就是見聞覺知，不是求法。』唯有舍利弗，求法的人，對於一切法都應該無所求。
《法華經》說：『無上寶聚，不求自得（如果人不求種種世法，也不求佛法，這就是真求法人）。』真佛（認識心性，見到本性，領悟真理的人，就是真佛）。
《金剛經》說：『離一切諸相，即名諸佛（遠離有，遠離無，所以不垢不凈，無生無體）。』
法身禮。
《入佛境界經》說：『佛常在世間，而不染世法，因為不分別世間。敬禮無所觀，虛空無中邊，諸佛身也是這樣。心同虛空，所以敬禮無所觀。一切平等禮。』
【English Translation】 English version: Nourishment. Shariputra (Śāriputra, one of the ten great disciples of the Buddha). The merit of a bhikkhu (Buddhist monk) who is offered alms for seated meditation is not as great as that of the gods.
Suppose the Buddha appears in all forms:
The Diamond Sutra says: 'All forms are illusory. If one seeks me through form or seeks me through sound, that person walks a false path and cannot see the Tathagata (Tathāgata, one of the titles of the Buddha).'
The Buddha-garbha Sutra says: The Buddha told Shariputra: 'In my other sutras, I said that if a person sees the Dharma, that is seeing me. The Tathagata is neither Dharma nor non-Dharma (not following conditioned appearances, not relying on unconditioned appearances, is seeing the Dharma. One who sees the Dharma sees the true nature).' Why? Devadatta (Devadatta, the Buddha's cousin) and various heretics all see the Buddha through his physical form. Shariputra, the Tathagata should not be seen through physical form, nor should he be seen through sound. Shariputra, if a person sees the Buddha through physical form, that person is far from the Buddha.' Why? The Buddha is not named 'seeing', but 'named seeing the Buddha' (not relying on seeing or not seeing, is not relying on right view).
The Vimalakirti Sutra says: 'Those who seek the Dharma do not seek the Buddha, do not seek the Dharma, do not seek the Sangha; this seeking of the Dharma is called unpolluted. If one is attached to the Dharma, even to Nirvana (Nirvana, Buddhist term for liberation), that is attachment and not seeking the Dharma. The Dharma is called unconditioned; if one practices conditioned things, that is seeking conditioned things and not seeking the Dharma. The Dharma is apart from seeing, hearing, perceiving, and knowing; if one practices seeing, hearing, perceiving, and knowing, that is seeing, hearing, perceiving, and knowing, and not seeking the Dharma.' Only Shariputra, those who seek the Dharma should seek nothing in all dharmas.
The Lotus Sutra says: 'The supreme treasure is obtained without seeking (If a person does not seek various worldly dharmas, nor does he seek Buddhist dharmas, that is a true seeker of the Dharma).' The true Buddha (The person who recognizes the mind-nature, sees the true nature, and understands the truth is the true Buddha).
The Diamond Sutra says: 'To be apart from all forms is to be called all Buddhas (Apart from being, apart from non-being, therefore neither defiled nor pure, without birth and without substance).'
Homage to the Dharmakaya.
The Sutra of Entering the Buddha's Realm says: 'The Buddha is always in the world, but is not defiled by worldly dharmas, because he does not discriminate the world. Homage to the unobservable, the void is without center or edge, so are the bodies of all Buddhas. The mind is like the void, therefore homage to the unobservable. Homage to all equally.'
。無禮無不禮。一禮遍含識。同歸實相體(實相者。不順有體相不依無相是)。
楞伽經云 爾時大惠白佛言。世尊。愿為我說諸佛體性。佛言。大惠。覺二無我。除二種障。離二種死。斷二種煩惱。是佛體性。大惠聲聞緣覺得此法已亦名為佛。我以是義但說一乘。
爾時世尊重說偈言。善知二無我。除二障二惱。及不思議死。是故名如來。
假三寶 形像佛是佛寶。一切經論教法是法寶。剃髮被袈裟受二百五十戒是僧寶(若不識心不見性總無寶)。
真三寶(見性之人三寶具足)。
維摩經云。寂根菩薩曰。佛法眾為二。佛即是法。法即是眾。是三寶。皆無為相。與虛空等。一切法亦爾。能隨此行者。是為入不二法門(不隨有行不依無行即是離法之人)。
思益經云 若身證是法。亦不離身見法。亦不離法見身。於是觀中不見二相。不見不二相。如是現前知見而亦不見。名聖默然。若有諸菩薩。于上中下法。亦不取不捨。是名行菩提。若法及非法。不分別為二。亦不得不二。是名行菩提。若二即有為。非二即無為。離是二邊者。是名行菩提。是人過凡夫。亦不入法位。未得果而聖。是世間福田。行於佛道時。無法可舍離。亦無法可受。是名菩提相。一切無所念。是即如來法。
【現代漢語翻譯】 現代漢語譯本：無禮和有禮，實則無所謂無禮和有禮。一次禮敬遍含所有意識，共同迴歸實相之本體（實相，是不順從有體相，也不依賴無相）。
《楞伽經》云：當時，大慧菩薩稟白佛說：『世尊，請為我說諸佛的體性。』佛說：『大慧，覺悟二無我，去除二種障礙，脫離二種死亡，斷除二種煩惱，這就是佛的體性。大慧，聲聞和緣覺覺悟此法后，也被稱為佛。我因此義，只說一乘。』
當時，世尊重說偈語：『善於了知二無我，去除二障二惱，以及不可思議的死亡，因此名為如來。』
假三寶：形像佛是佛寶，一切經論教法是法寶，剃髮披袈裟受二百五十戒是僧寶（若不識自心，不見自性，總而言之就沒有寶）。
真三寶（見性之人，三寶具足）。
《維摩經》云：寂根菩薩說：『佛、法、眾為二。佛即是法，法即是眾，是三寶，皆是無為之相，與虛空相等，一切法也是如此。能隨此而行的人，就是進入不二法門（不隨有行，不依無行，就是脫離法的人）。』
《思益經》云：『如果身體證悟此法，也不離身而見法，也不離法而見身。在這種觀照中，不見二相，也不見不二相。像這樣現前知見，卻也無所見，名為聖默然。如果有諸菩薩，對於上、中、下法，也不取也不捨，這名為行菩提。如果法和非法，不分別其為二，也不得不二，這名為行菩提。如果二就是有為，非二就是無為，離開這兩種邊見的人，這名為行菩提。這種人超越凡夫，也不入法位，未得果位而已經是聖人，是世間的福田。在行於佛道時，沒有法可以舍離，也沒有法可以接受，這名為菩提相。一切無所念，這就是如來法。』
【English Translation】 English version: Rudeness and non-rudeness, in reality, there is no such thing as rudeness or non-rudeness. One act of reverence encompasses all consciousness, together returning to the essence of true reality (實相, Shíxiàng, true reality, is not conforming to the appearance of existence, nor relying on the appearance of non-existence).
The Laṅkāvatāra Sūtra says: At that time, Mahamati (大慧, Dà Huì, Great Wisdom) Bodhisattva said to the Buddha: 'World Honored One, please tell me about the nature of all Buddhas.' The Buddha said: 'Mahamati, realize the two no-selves, remove the two kinds of obstacles, escape the two kinds of deaths, and cut off the two kinds of afflictions. This is the nature of the Buddha. Mahamati, those who are śrāvakas (聲聞, Shēngwén, Hearers) and pratyekabuddhas (緣覺, Yuánjué, Solitary Realizers) are also called Buddhas after realizing this Dharma. Therefore, I only speak of the One Vehicle.'
At that time, the World Honored One repeated in verse: 'Those who know well the two no-selves, remove the two obstacles and two afflictions, and the inconceivable death, are therefore called Tathāgata (如來, Rúlái, Thus Come One).'
The false Three Jewels: The Buddha image is the Buddha Jewel, all scriptures and teachings are the Dharma Jewel, shaving the head, wearing the kasaya (袈裟, jiāshā, monastic robe), and receiving the 250 precepts is the Sangha Jewel (if one does not recognize one's own mind and see one's own nature, there are no jewels at all).
The true Three Jewels (those who see their nature possess all three jewels).
The Vimalakīrti Sūtra says: The Śāntendriya (寂根, Jìgēn, Tranquil Roots) Bodhisattva said: 'Buddha, Dharma, and Sangha are two. Buddha is Dharma, and Dharma is Sangha. These are the Three Jewels, all of which are characterized by non-action, equal to space. All dharmas are also like this. Those who can follow this practice are said to enter the non-dual Dharma gate (not following existence, not relying on non-existence, is to be free from Dharma).'
The Siyi Sutra says: 'If the body realizes this Dharma, one does not see Dharma apart from the body, nor does one see the body apart from Dharma. In this contemplation, one does not see two aspects, nor does one see non-dual aspects. Thus, one has present knowledge and vision, yet sees nothing. This is called noble silence. If there are Bodhisattvas who neither grasp nor abandon the superior, middle, and inferior dharmas, this is called practicing bodhi (菩提, Pútí, enlightenment). If Dharma and non-Dharma are not distinguished as two, nor are they regarded as non-dual, this is called practicing bodhi. If two is conditioned, and non-two is unconditioned, one who departs from these two extremes is called practicing bodhi. Such a person transcends ordinary beings and does not enter the position of Dharma. Though not yet having attained the fruit, they are already a sage, a field of merit for the world. When walking the Buddha path, there is no Dharma to abandon, nor is there any Dharma to accept. This is called the aspect of bodhi. To have no thoughts at all is the Dharma of the Tathāgata.'
文殊師利菩薩問思益菩薩言。云何名為修道。思益菩薩答言。若不分別是法是非法離於二相。名為修道。又問云。何名為修道。答言。不墮有不墮無亦不分別是有是無。習如是者名為修道。
又問。何故不見。答。言離二相故不見。不見即正是見。若說法不違佛不違法不違僧名為說法。若知法即是佛(是佛寶)離相即是法(是法寶)無為即是僧(是僧寶)一人見性。分明三寶具足。
涅槃經云 見性成佛道(除見性外更有法門出三界得成佛者無有是處)假戒(因犯禁戒制戒是。此戒是方便戒。是不了教。只許五歲學五歲若不捨是真外道。是具足邪見人)佛藏經云 佛告舍利弗。我說教者不說受者。舍利弗。於我法中多有如是增上慢教。舍利弗。若受教者受戒五歲不能悉舍。如是所教於是教中勤心精進自有得。無有比丘不往咨問。我說此人雖有五歲猶名邪見。雜外道法順行魔教。舍利弗。若有比丘受是教已聞空無所得法。即自覺知。我先受者皆是邪見。于空無所得法無悔。深入通達不依一切我見人見。舍利弗。我說此人名為清凈梵行。
法句經云 若說諸持戒。無善無威儀。戒性如虛空。持者為迷倒。
金剛三昧經 為說戒者。為不善慢故海波浪故如彼心地八識海澄九識流凈風不動波
【現代漢語翻譯】 現代漢語譯本
文殊師利菩薩（Manjusri Bodhisattva）問思益菩薩（Soothseeker Bodhisattva）說：『什麼叫做修道？』思益菩薩回答說：『如果不分別這個法是是或不是，遠離有和無這兩種對立的相，就叫做修道。』又問：『什麼叫做修道？』回答說：『不落入「有」的極端，也不落入「無」的極端，也不分別什麼是「有」，什麼是「無」。像這樣修習就叫做修道。』 又問：『為什麼看不見（真理）？』回答說：『因為遠離了二相的對立，所以看不見。看不見（二相）即是真正的見（真理）。』如果說法不違背佛（Buddha），不違背法（Dharma），不違背僧（Sangha），就叫做說法。如果知道法就是佛（是佛寶），遠離相就是法（是法寶），無為就是僧（是僧寶），一個人見到自性，分明地具備了三寶。 《涅槃經》（Nirvana Sutra）說：『見性成佛道（除了見性之外，如果還有其他法門可以出離三界併成就佛果，那是不可能的）。』假戒（因為觸犯禁戒而制定的戒律。這種戒律是方便之戒，是不了義的教導。只允許學習五年，五年後如果不捨棄，那就是真正的外道，是具有完全邪見的人）。《佛藏經》（Buddha-pitaka Sutra）說：『佛（Buddha）告訴舍利弗（Sariputra）：我說的是教導，不是說接受。舍利弗，在我的法中，有很多像這樣增上慢的教導。舍利弗，如果接受教導的人，受戒五年不能完全捨棄（這些教條），像這樣所教導的，即使在此教中勤奮精進，也自有其侷限。沒有比丘不來諮詢的。我說這種人即使有五年（的修行），仍然叫做邪見，雜糅外道之法，順從魔的教導。舍利弗，如果有的比丘接受這種教導后，聽聞空無所得之法，就自覺知道，我先前所接受的都是邪見，對於空無所得之法沒有後悔，深入通達，不依賴一切我見人見。舍利弗，我說這種人叫做清凈梵行。』 《法句經》（Dhammapada）說：『如果說諸持戒，無善無威儀，戒性如虛空，持者為迷倒。』 《金剛三昧經》（Vajrasamadhi Sutra）：為說戒者，為不善慢故，海波浪故，如彼心地八識海澄，九識流凈，風不動波。
【English Translation】 English version
Manjusri Bodhisattva asked Soothseeker Bodhisattva: 'What is called cultivating the Path?' Soothseeker Bodhisattva answered: 'If one does not differentiate whether a Dharma is right or wrong, and is detached from the two aspects of existence and non-existence, it is called cultivating the Path.' He further asked: 'What is called cultivating the Path?' He answered: 'Not falling into the extreme of 'existence,' nor falling into the extreme of 'non-existence,' and not distinguishing between what 'is' and what 'is not.' Practicing in this way is called cultivating the Path.' He further asked: 'Why is it not seen (the truth)?' He answered: 'Because one is detached from the duality of the two aspects, it is not seen. Not seeing (the two aspects) is precisely seeing (the truth).' If the Dharma spoken does not contradict the Buddha, does not contradict the Dharma, and does not contradict the Sangha, it is called speaking the Dharma. If one knows that the Dharma is the Buddha (is the Buddha Jewel), detachment from aspects is the Dharma (is the Dharma Jewel), and non-action is the Sangha (is the Sangha Jewel), one person seeing their nature clearly possesses the Three Jewels completely. The Nirvana Sutra says: 'Seeing one's nature, one achieves Buddhahood (apart from seeing one's nature, if there is another Dharma gate that can transcend the Three Realms and attain Buddhahood, there is no such thing).' False precepts (precepts established because of violating prohibitions. These precepts are expedient precepts and are incomplete teachings. They are only allowed to be studied for five years; if one does not abandon them after five years, then one is a true heretic and possesses complete wrong views). The Buddha-pitaka Sutra says: 'The Buddha told Sariputra: I speak of teaching, not of receiving. Sariputra, in my Dharma, there are many such teachings of increased arrogance. Sariputra, if one who receives teachings cannot completely abandon (these doctrines) after taking precepts for five years, then even if one diligently cultivates in this teaching, it has its limitations. There is no Bhikkhu who does not come to inquire. I say that even if such a person has five years (of practice), they are still called wrong views, mixed with heretical doctrines, and following the teachings of Mara. Sariputra, if a Bhikkhu, after receiving such teachings, hears the Dharma of emptiness and non-attainment, then they will consciously know that what I previously received were all wrong views, and they will have no regrets about the Dharma of emptiness and non-attainment, deeply understanding and not relying on all views of self and views of others. Sariputra, I say that such a person is called pure conduct.' The Dhammapada says: 'If one speaks of upholding precepts, without goodness or dignity, the nature of precepts is like empty space, and those who uphold them are deluded.' The Vajrasamadhi Sutra: For those who speak of precepts, because of bad arrogance, like ocean waves, like the mind-ground, the eighth consciousness sea is clear, the ninth consciousness flows purely, the wind does not move the waves.
浪不起戒性等空持者迷倒。
諸法無行經云 若人分別戒。是則無有戒。若有見戒者。是則為失戒。戒非戒一相。知是為道師。
涅槃經云 戒有二種。一者性自能持。二者須他教敕。若遇師僧白四羯磨。然後得戒。雖得戒已要憑和上諸師同學善友誨喻。乃知。進止聽法說法備諸威儀。是名須他教敕。
花嚴經梵行品云 若戒是梵行者。為場壇是戒耶。問。清凈是戒耶。教威儀是戒耶。三說羯磨是戒耶。和上是戒耶。阿阇梨是戒耶。剃髮是戒耶。著袈裟衣是戒耶。乞食是戒。正命是戒耶。如是觀已於身無所取。于修無所著。於法無所住。過去已滅。未來未至。現在空寂。無作業者。無受報者。此世不移動。彼世不改變。此中何法名為梵行。從何處來。誰之所有體。為是誰由誰而作。為是有為是無。
真戒(一切眾生本來自有佛性。是持真戒者識心見性人。是見性之時想念不生。不起分別及有漏習。入無戒不自不他不垢不凈無我無人無念無分別無主無宰無吝無惜百無所須。諸欲永息等同虛空。同無情物身心不自。戒犯不二能。如是知者是真持戒人)。
不凈說法。
楞伽經云 未來世當有。身著于袈裟。妄說于有無。毀壞我正法。佛告大惠。彼愚癡人說有三乘。不說唯心無諸境界
【現代漢語翻譯】 現代漢語譯本：
沉溺於放蕩不戒除習性，如同空持戒律，最終會被迷惑顛倒。 《諸法無行經》說：『如果有人分別戒律，那就是沒有戒律。如果有人執著于戒律，那就是失去了戒律。戒律與非戒律是一體的。明白這個道理，才能成為導師。』 《涅槃經》說：『戒律有兩種。一種是天性自然能夠持守的，一種是需要他人教導訓誡的。如果遇到師父僧侶，經過白四羯磨（宣佈四次羯磨），然後才能得到戒律。即使得到戒律后，也要依靠和尚、諸位師父、同學、善友的教誨開導，才能知道進退，聽法說法，具備各種威儀。這叫做需要他人教敕。』 《華嚴經·梵行品》說：『如果戒律是梵行，那麼場地和壇場是戒律嗎？』問：『清凈是戒律嗎？教導威儀是戒律嗎？三次宣告羯磨是戒律嗎？和尚（Upadhyaya）是戒律嗎？阿阇梨（Acarya）是戒律嗎？剃髮是戒律嗎？穿著袈裟是戒律嗎？乞食是戒律嗎？正命是戒律嗎？』這樣觀察之後，對於身體沒有什麼可執取的，對於修行沒有什麼可執著的，對於佛法沒有什麼可停住的。過去已經滅亡，未來尚未到來，現在空寂無物。沒有造業的人，沒有受報的人。此世不會移動，彼世不會改變。這裡面什麼法叫做梵行？從哪裡來？是誰的？本體是什麼？是誰通過誰而造作的？是有為法還是無為法？ 真戒（一切眾生本來就具有佛性。能夠持守真戒的人，是認識自心、見到本性的人。在見到本性的時候，妄想雜念不生起，不起分別心以及有漏的習氣，進入無戒的狀態，不自生，不他生，不垢，不凈，無我，無人，無念，無分別，沒有主宰，沒有吝嗇，沒有珍惜，什麼都不需要，各種慾望永遠止息，等同於虛空，如同無情之物，身心不為自己所有。戒和犯戒沒有分別。能夠這樣理解的人，才是真正持戒的人）。 不清凈的說法。 《楞伽經》說：『未來世將會有這樣的人，身穿袈裟，胡亂地說有和無，毀壞我的正法。』佛告訴大慧（Mahamati）：『那些愚癡的人說有三乘（Triyana），卻不說唯心，沒有各種境界。』
【English Translation】 English version:
Those who indulge in dissipation and do not abstain from their habits, are like those who hold precepts in vain, and will eventually be deluded and overthrown. The Sutra of No-Action in All Dharmas says: 'If a person distinguishes between precepts, then there are no precepts. If someone clings to precepts, then they have lost the precepts. Precepts and non-precepts are of one essence. Understanding this principle is to be a teacher.' The Nirvana Sutra says: 'There are two kinds of precepts. One is that which can be naturally upheld by one's own nature, and the other is that which requires the instruction and admonition of others. If one encounters a master monk and undergoes the white four karmas (announcing the karma four times), then one can receive the precepts. Even after receiving the precepts, one must rely on the instruction and guidance of the Upadhyaya (preceptor), fellow practitioners, and good friends to know how to advance and retreat, listen to the Dharma, expound the Dharma, and possess all kinds of proper conduct. This is called needing the instruction of others.' The Avatamsaka Sutra, Chapter on Pure Conduct, says: 'If precepts are pure conduct (brahmacarya), then are the site and altar precepts?' Question: 'Is purity a precept? Is teaching proper conduct a precept? Is announcing the karma three times a precept? Is the Upadhyaya a precept? Is the Acarya a precept? Is shaving the head a precept? Is wearing the kasaya (袈裟) robe a precept? Is begging for food a precept? Is right livelihood a precept?' After observing in this way, there is nothing to grasp onto in the body, nothing to be attached to in practice, and nothing to abide in with regard to the Dharma. The past has already perished, the future has not yet arrived, and the present is empty and still. There is no one who creates karma, and no one who receives retribution. This world does not move, and that world does not change. What Dharma here is called pure conduct? Where does it come from? Whose is it? What is its essence? Who creates it through whom? Is it conditioned (samskrta) or unconditioned (asamskrta)?' True Precepts (All sentient beings inherently possess Buddha-nature. Those who can uphold true precepts are those who recognize their own mind and see their own nature. When seeing one's nature, deluded thoughts do not arise, no discriminating mind or defiled habits arise, entering a state of no-precepts, not self-born, not other-born, not defiled, not pure, no self, no person, no thought, no discrimination, no master, no ruler, no stinginess, no cherishing, needing nothing at all, all desires cease forever, equal to empty space, like inanimate objects, body and mind not belonging to oneself. Breaking precepts and keeping precepts are not two. Those who understand in this way are truly keeping precepts). Impure Dharma teaching. The Lankavatara Sutra says: 'In the future there will be people who wear the kasaya robe, recklessly speak of existence and non-existence, and destroy my true Dharma.' The Buddha told Mahamati (大慧): 'Those foolish people say there are three vehicles (三乘), but do not speak of mind-only, without various realms.'
。一切癡外道。妄見作所作。悉著有無論。是故無解脫。涅槃離心意。唯此一法實。藏識說為心。思量以為意。心如白色衣。意識習為垢。垢習之所污。念心不顯現。若隨言取義。建立於諸法。以彼建立故。死墮地獄中。
佛告大惠。彼人愚癡不知。言說是生是滅。義不生滅。一切言說墮于文字。義則不墮。離有離無故。無生無體故。
凈說法。
佛藏經云 舍利弗。是人又能清凈持戒。無有瑕疵。不垢不凈。自在智者所贊能自具足。隨順禪定時樂坐禪。如是比丘我亦聽受供養。舍利弗。身證法身無有疑悔。我聽是人高坐說法。雖見凡夫清凈持戒。心不貪著外道經義。一心勤求沙門上果。不貪利養善巧定說。多聞廣喻猶如大海。乃至失命猶不妄語。不樂諍訟自利利他。唯說清凈第一實義。所說如是。舍利弗。如是說者我聽說法。如來所說能使諸法不相違逆。為說戒定惠解脫知見。舍利弗。求利比丘。為佛出家而破戒品。何用說法。何以故。舍利弗。我經中說。若人不自善寂不能護。法能令他人善寂自護。無有是處。如人自沒污泥欲出他人。無有是處。若人自善寂。能出污泥欲出他人。則有是處。是故舍利弗。我今明瞭告汝。誹謗如來其罪不輕。實語比丘應聽說法。非妄語者持戒比丘。則能法施。舍
【現代漢語翻譯】 現代漢語譯本：所有愚癡的外道，虛妄地認為有『作者』和『所作』，全都執著于『有』或『無』的理論，因此無法得到解脫。涅槃超越了心和意的範疇，只有這個法才是真實的。阿賴耶識被稱為『心』，思慮分別被稱為『意』。心就像白色的衣服，意識的習氣就像污垢。被污垢習氣所污染，清凈的念心就無法顯現。如果按照言語來理解意義，在諸法上建立種種概念，因為這些概念的緣故，死後會墮入地獄之中。
佛陀告訴大慧：那些人愚癡無知，不知道言說是生滅的，而義理是不生不滅的。一切言說都落入文字的範疇，而義理則不落入，因為它遠離了『有』和『無』，沒有生起和自體。
清凈說法。
《佛藏經》中說：舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱），這個人又能清凈地持戒，沒有瑕疵，不垢不凈，受到自在智者（指佛陀或高層次的修行者）的讚歎，能夠自我具足，隨順禪定，喜歡坐禪。這樣的比丘（bhikṣu，出家男眾），我也允許接受供養。舍利弗，親身證悟法身，沒有疑惑和後悔，我允許這個人高坐說法。即使見到凡夫清凈地持戒，心中也不貪著外道的經義，一心勤求沙門（śrāmaṇa，指佛教出家修行者）的上等果位，不貪圖利養，善巧地用禪定來說法，多聞廣博，譬如大海，乃至失去生命也不說妄語，不喜歡爭論訴訟，既能自利又能利他，只說清凈的第一義諦。所說就是這樣。舍利弗，像這樣說法的人，我允許他說法。如來說法能夠使諸法不相違逆，為眾生宣說戒、定、慧、解脫、解脫知見。舍利弗，貪求利益的比丘，爲了佛而出家卻又破戒，有什麼資格說法呢？為什麼呢？舍利弗，我的經典中說，如果一個人自己不能很好地寂靜，不能守護正法，卻想讓別人善於寂靜和自我守護，這是不可能的。就像一個人自己陷在污泥中，卻想把別人拉出來，這是不可能的。如果一個人自己善於寂靜，能夠從污泥中出來，並且想把別人拉出來，這才是可能的。所以舍利弗，我現在明確地告訴你，誹謗如來的罪過不輕。說實話的比丘應該允許他說法，不是妄語的人，持戒的比丘，才能行法佈施。
【English Translation】 English version: All foolish non-Buddhist adherents, falsely perceive 'doer' and 'done', all attached to theories of 'existence' or 'non-existence', therefore cannot attain liberation. Nirvana transcends the realm of mind and intention, only this Dharma is real. Ālaya-vijñāna (藏識，storehouse consciousness) is referred to as 'mind', deliberation is regarded as 'intention'. Mind is like white clothing, the habits of consciousness are like dirt. Polluted by the habits of dirt, the pure mind of mindfulness cannot manifest. If one grasps meaning according to words, establishing concepts on all dharmas, because of these concepts, after death, one will fall into hell.
The Buddha told Mahamati (大慧，a Bodhisattva): Those people are foolish and ignorant, not knowing that speech is subject to arising and ceasing, while meaning is not subject to arising and ceasing. All speech falls into the realm of words, while meaning does not, because it is apart from 'existence' and 'non-existence', without arising and inherent nature.
Pure Dharma teaching.
The Buddha-garbha Sutra says: 'Śāriputra (舍利弗，one of the Buddha's ten principal disciples, known for his wisdom), this person can also purely uphold the precepts, without flaws, neither defiled nor undefiled, praised by the wise who are at ease (referring to the Buddha or high-level practitioners), able to be self-sufficient, in accordance with meditation, enjoying sitting in meditation. Such a bhikṣu (比丘，ordained male monastic), I also allow to receive offerings. Śāriputra, personally realizing the Dharmakāya (法身，Dharma body), without doubt or regret, I allow this person to sit high and teach the Dharma. Even seeing ordinary people purely upholding the precepts, the mind does not crave non-Buddhist scriptures, wholeheartedly diligently seeking the superior fruit of a śrāmaṇa (沙門，Buddhist renunciate), not greedy for profit and offerings, skillfully using samadhi (禪定，meditative concentration) to teach, learned and vast, like the ocean, even losing life, one would not lie, not enjoying disputes and lawsuits, benefiting both oneself and others, only speaking the pure, ultimate, true meaning. What is said is like this. Śāriputra, such a speaker, I allow to teach the Dharma. The Dharma spoken by the Tathagata (如來，'Thus Gone One', an epithet of the Buddha) can make all dharmas not contradict each other, expounding on śīla (戒，moral discipline), samadhi (定，meditative concentration), prajñā (慧，wisdom), liberation, and the knowledge and vision of liberation. Śāriputra, a bhikṣu seeking profit, having left home for the Buddha but breaking the precepts, what qualification does he have to teach the Dharma? Why? Śāriputra, in my sutras it is said, if a person cannot be well-pacified himself, cannot protect the Dharma, yet wants to enable others to be well-pacified and self-protected, this is impossible. It is like a person himself sinking in mud, yet wanting to pull others out, this is impossible. If a person is well-pacified himself, able to come out of the mud, and wants to pull others out, then it is possible. Therefore, Śāriputra, I now clearly tell you, slandering the Tathagata is no light offense. A bhikṣu who speaks truthfully should be allowed to teach the Dharma, one who does not lie, a bhikṣu who upholds the precepts, can then give the Dharma as a gift.'
利弗。高坐說法決定斷疑。最是上事。若持戒不凈著外道義。我則不聽。及妄諸者貴世樂者。求利者。樂諍訟者。我亦不聽。我聽凈持戒者。質直心者。通達諸法實相者。高坐說法。舍利弗。破戒比丘寧當舍戒。不著聖人相袈裟覆藏罪垢。蜜作眾惡受人信施。舍利弗。云何以小因緣。而於地獄受久遠身。阿難。譬如惡賊于王大臣。不敢自現盜他物者。不自言賊。如是阿難。破戒比丘成就非沙門法。上不自言我是惡人。況能向餘人說。自言罪人。阿難。如是經者。破戒比丘。隨得聞時能自降伏則有慚愧。持戒比丘得自增長。說是法時。九萬諸天于諸法中得法眼凈。
法華經云 我此九部法隨順眾生入大乘為本。
楞伽經云 爾時大惠復請佛言。唯愿為說宗趣之相。令我及諸菩薩善達此義。不隨一切眾邪妄解。疾得阿耨多羅三藐三菩提。佛言。諦聽。當爲汝說。大惠言唯。佛言。大惠一切二乘及諸菩薩。有二種宗法相。何等為二。為宗趣法相。言說法相。宗趣法相者。謂自所證殊勝之相。離於文字語言分別。入無漏界成自地行。超過一切不正思覺。伏魔外道生智惠光。是名宗趣法相。言說法相者。為說九部種種教法。離於一異有無等相。以巧方便隨眾生心令入此法。是名言說法相。汝及諸菩薩當勤修學。爾時
【現代漢語翻譯】 現代漢語譯本： 舍利弗（Śāriputra，佛陀十大弟子之一）。高坐法座說法，是爲了決斷眾人的疑惑，這是最重要的事情。如果有人持戒不清凈，執著于外道的義理，我是不會聽的。以及那些虛妄的人，貪圖世俗享樂的人，追求利益的人，喜歡爭論訴訟的人，我也是不會聽的。我只聽那些清凈持戒的人，心地正直的人，通達諸法實相的人，高坐法座說法。舍利弗，破戒的比丘寧可捨棄戒律，也不要穿著象徵聖人的袈裟來掩蓋自己的罪惡，像蜜蜂一樣暗中做各種惡事，接受別人的信任和供養。舍利弗，為什麼因為一點小小的因緣，而在地獄中遭受長久的苦難呢？阿難（Ānanda，佛陀十大弟子之一），譬如惡賊對於國王大臣，不敢自己顯露盜竊來的東西，也不敢自稱是賊。像這樣，阿難，破戒的比丘成就了非沙門（Śrāmaṇa，出家修行者）的行徑，表面上不承認自己是惡人，更何況向別人坦白，自稱是罪人呢？阿難，像這樣的經典，破戒的比丘如果聽聞了，能夠自我降伏，就會感到慚愧。持戒的比丘聽聞了，就能自我增長。當佛陀宣說此法時，九萬諸天在諸法中得到了法眼凈（Dharma-cakṣus，證悟佛法的清凈之眼）。 《法華經》（Saddharma Puṇḍarīka Sūtra）說：『我這九部法，隨順眾生的根器，以引導他們進入大乘（Mahāyāna，佛教的一個主要分支，旨在普度眾生）為根本。』 《楞伽經》（Laṅkāvatāra Sūtra）說：當時，大慧（Mahāmati，菩薩名）再次請問佛陀：『希望您能為我們解說宗趣的相狀，使我和諸位菩薩能夠善於通達這個義理，不隨順一切邪惡的妄想解釋，迅速證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。』佛陀說：『仔細聽，我將為你解說。』大慧回答：『好的。』佛陀說：『大慧，一切二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）以及諸位菩薩，有兩種宗法相。哪兩種呢？即宗趣法相和言說法相。宗趣法相是指自己所證悟的殊勝境界，遠離文字語言的分別，進入無漏的境界，成就自己所處的修行階段，超越一切不正當的思慮覺察，降伏魔和外道，生起智慧之光。這就是宗趣法相。言說法相是指爲了宣說九部種種教法，遠離一異、有無等相對立的相狀，以巧妙的方便，隨順眾生的心意，使他們進入此法。這就是言說法相。你和諸位菩薩應當勤奮修學。』當時。
【English Translation】 English version: Śāriputra (one of the ten principal disciples of the Buddha). Sitting high on the Dharma seat to expound the Dharma is to resolve the doubts of the people, which is the most important thing. If someone does not uphold the precepts purely and clings to the doctrines of external paths, I will not listen. And those who are false, those who crave worldly pleasures, those who seek profit, and those who enjoy disputes and lawsuits, I will also not listen. I only listen to those who purely uphold the precepts, those who are upright in heart, and those who understand the true nature of all dharmas, sitting high on the Dharma seat to expound the Dharma. Śāriputra, a Bhikṣu (Buddhist monk) who has broken the precepts should rather abandon the precepts than wear the Kāsāya (monk's robe), which symbolizes a sage, to cover up his sins, secretly doing all kinds of evil like a bee, and receiving the trust and offerings of others. Śāriputra, why suffer long-term suffering in hell for a small cause? Ānanda (one of the ten principal disciples of the Buddha), for example, a wicked thief dares not reveal the stolen goods to the king's ministers, nor does he dare to call himself a thief. Likewise, Ānanda, a Bhikṣu who has broken the precepts has achieved the conduct of a non-Śrāmaṇa (ascetic). He does not outwardly admit that he is a bad person, let alone confess to others and call himself a sinner. Ānanda, if a Bhikṣu who has broken the precepts hears such a Sūtra (Buddhist scripture), and is able to subdue himself, he will feel ashamed. A Bhikṣu who upholds the precepts will grow himself. When the Buddha expounded this Dharma, ninety thousand Devas (gods) attained the Dharma-cakṣus (the pure eye of Dharma) in all Dharmas. The Saddharma Puṇḍarīka Sūtra (Lotus Sutra) says: 'These nine divisions of my Dharma are in accordance with the capacities of sentient beings, with the fundamental aim of guiding them into the Mahāyāna (the Great Vehicle, a major branch of Buddhism aimed at universal salvation).' The Laṅkāvatāra Sūtra says: At that time, Mahāmati (a Bodhisattva) again asked the Buddha: 'I hope that you can explain to us the characteristics of the doctrine and its purpose, so that I and all the Bodhisattvas can be good at understanding this meaning, not follow all evil and false interpretations, and quickly attain anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment).' The Buddha said: 'Listen carefully, I will explain it to you.' Mahāmati replied: 'Yes.' The Buddha said: 'Mahāmati, all Śrāvakayāna and Pratyekabuddhayāna (the Hearer Vehicle and the Solitary Realizer Vehicle) and all the Bodhisattvas have two kinds of doctrinal characteristics. What are the two? They are the characteristics of the doctrine and its purpose, and the characteristics of the Dharma discourse. The characteristics of the doctrine and its purpose refer to the supreme state of realization that one has attained, which is far from the distinctions of words and language, entering the realm of non-outflow, accomplishing the stage of practice in which one is, surpassing all improper thoughts and perceptions, subduing Māras (demons) and external paths, and giving rise to the light of wisdom. This is the characteristic of the doctrine and its purpose. The characteristics of the Dharma discourse refer to the explanation of the nine divisions of various teachings, which are far from the relative characteristics of one and different, existence and non-existence, etc., using skillful means to accord with the minds of sentient beings, so that they may enter this Dharma. This is the characteristic of the Dharma discourse. You and all the Bodhisattvas should diligently study and practice.' At that time.
世尊重說頌言 宗趣與言說。自證及教法。若能善知見。不墮他妄解。
佛告大惠言。第一義者。是聖智內自證境。非語言分別智境。語言分別不能顯示。大惠言。說者生滅動搖展轉因緣生。若展轉緣生於第一義則不能顯示。第一義者。無自他相。言語有相不能顯示。第一義者。但唯自心。種種外相悉皆無有。言語分別不能顯示。是故大惠應當遠離語言分別佛分別。佛告。婆羅門乃至少有心識流動分別外境。皆是世論乃至心流動。是則為世論。分別不起者。是人見自心。
佛告大惠。乃至少有言語分別生。即有常無過常。是故應除二分別覺勿令少在。
乃至有所立。一切皆錯亂。若見唯自心。是則無為諍。愚夫樂妄說。不聞真實惠。言說三苦本。真實滅苦因。言說即變異。真實離文字。于妄想心鏡。愚生二種見。不識心及緣。即起二妄想。了心及境界。妄想即不生。我無上大乘。超過於名言。其義甚明瞭。愚夫不覺知。內自證不動。是無上大乘。
思益經云 云何比丘隨佛教隨佛語。答言。稱讚毀辱其心不動。是名隨佛教。不隨文字語言是名隨佛語。又比丘滅一切諸相。是名隨佛教。又云。身無所起心無所起。是名第一牢強精進。
有諍法。
思益經云 梵天言。云何比丘多諍
訟。答言。是好是惡此名諍訟。是理是非理此名諍訟。是垢是凈此名諍訟。是善是不善此名諍訟。是戒是毀戒此名諍訟。是應作是不應作此名諍訟。以是法得道以是法得果此名諍訟。梵天若於法中有高下心貪著取受。皆是諍訟。樂諍訟者。無沙門法。樂沙門法者。無有妄想貪著。梵天言。云何比丘親近於佛。答言。若比丘于諸法中不見有法若近若遠。是名親近於佛。梵天言。云何比丘給侍于佛。答言。若比丘身口意無所作。是名給侍于佛。
樂瓔珞莊嚴方便品(一部一卷成。亦名轉女身菩薩問答經)若其無諍不可言說。以何等故說名無諍。須菩提言。姊。如來世尊為聲聞弟子假名字說。女言。大德須菩提。若有假名即有諍訟。若有諍訟即有顛倒。若有顛倒非沙門法。須菩提言。姊何等是沙門法。女言。大德須菩提。無有文字。無有諍訟。無有顛倒。是沙門法。亦不分別是法。是非法。是沙門法。又不分別憶想不憶想。是沙門法。離一切著。是沙門法。無心離意識。是沙門法。知足是沙門法。離有為法。是沙門法。諸法如虛空。是沙門法。說是沙門法時。中間所集聽法諸天。有四十天子。遠塵離垢得法眼凈。
佛藏經云(佛弟子終有為著相。非沙門法)非沙門自稱沙門。不應供養而受供養。名為常賊立憧相
【現代漢語翻譯】 現代漢語譯本： 訟。答：什麼是好什麼是壞，這叫做諍訟。什麼是道理什麼不是道理，這叫做諍訟。什麼是污垢什麼是清凈，這叫做諍訟。什麼是善什麼是不善，這叫做諍訟。什麼是持戒什麼是毀戒，這叫做諍訟。什麼是應該做的什麼是不應該做的，這叫做諍訟。用這個法可以得道，用這個法可以得果，這叫做諍訟。梵天（Brahma，印度教的創造之神），如果對於法有高下之心，貪戀執著，都是諍訟。喜歡諍訟的人，沒有沙門（Śrāmaṇa，佛教修行者）的法則。喜歡沙門法則的人，沒有妄想和貪著。梵天問：怎麼樣才算是比丘（bhikkhu，佛教出家男眾）親近佛呢？答：如果比丘對於諸法之中，不見有法是近還是遠，這就叫做親近佛。梵天問：怎麼樣才算是比丘給侍佛呢？答：如果比丘身口意都沒有所作，這就叫做給侍佛。
《樂瓔珞莊嚴方便品》（一部一卷完成，也叫做《轉女身菩薩問答經》）如果其無諍不可言說，以什麼緣故說名無諍？須菩提（Subhūti，佛陀的十大弟子之一，解空第一）說：姊，如來世尊為聲聞（Śrāvaka，聽聞佛陀教法的弟子）弟子假名字說。女說：大德須菩提，若有假名即有諍訟，若有諍訟即有顛倒，若有顛倒非沙門法。須菩提說：姊，什麼是沙門法？女說：大德須菩提，沒有文字，沒有諍訟，沒有顛倒，是沙門法。也不分別是法，是非法，是沙門法。又不分別憶想，不憶想，是沙門法。離開一切執著，是沙門法。無心，離開意識，是沙門法。知足，是沙門法。離開有為法，是沙門法。諸法如虛空，是沙門法。說這個沙門法的時候，中間聚集聽法的諸天，有四十個天子，遠離塵垢，得到法眼凈。
《佛藏經》說（佛弟子最終因為執著于相，不是沙門法）：不是沙門卻自稱是沙門，不應該接受供養卻接受供養，這叫做常賊，立起虛假的表相。
【English Translation】 English version: Dispute. Answer: What is good and what is bad, this is called dispute. What is reason and what is not reason, this is called dispute. What is defilement and what is purity, this is called dispute. What is good and what is not good, this is called dispute. What is keeping precepts and what is breaking precepts, this is called dispute. What should be done and what should not be done, this is called dispute. By this Dharma (law, teaching) one can attain the Way, by this Dharma one can attain the fruit, this is called dispute. Brahma (the creator god in Hinduism), if he has a sense of superiority or inferiority towards the Dharma, and is greedy and attached, all are disputes. Those who enjoy disputes do not have the Dharma of a Śrāmaṇa (Buddhist practitioner). Those who enjoy the Dharma of a Śrāmaṇa have no delusions or attachments. Brahma said: How does a bhikkhu (Buddhist monk) get close to the Buddha? Answer: If a bhikkhu does not see any Dharma as near or far in all Dharmas, this is called getting close to the Buddha. Brahma said: How does a bhikkhu serve the Buddha? Answer: If a bhikkhu does not act with body, speech, or mind, this is called serving the Buddha.
《The Chapter on the Skillful Means of Enjoying Adornments of Necklaces》 (completed in one volume, also known as 《The Sutra of Questions and Answers of a Bodhisattva Transforming from a Female Body》) If there is no dispute, it cannot be spoken of. For what reason is it called non-dispute? Subhūti (one of the Buddha's ten great disciples, foremost in understanding emptiness) said: Sister, the Tathāgata (Buddha) speaks provisionally using names for the Śrāvaka (disciple who hears the Buddha's teachings) disciples. The woman said: Great Virtue Subhūti, if there are provisional names, there will be disputes. If there are disputes, there will be inversions. If there are inversions, it is not the Dharma of a Śrāmaṇa. Subhūti said: Sister, what is the Dharma of a Śrāmaṇa? The woman said: Great Virtue Subhūti, there are no words, no disputes, no inversions, this is the Dharma of a Śrāmaṇa. Also, not distinguishing what is Dharma and what is not Dharma is the Dharma of a Śrāmaṇa. Also, not distinguishing between recollection and non-recollection is the Dharma of a Śrāmaṇa. Being free from all attachments is the Dharma of a Śrāmaṇa. Being without mind and free from consciousness is the Dharma of a Śrāmaṇa. Being content is the Dharma of a Śrāmaṇa. Being free from conditioned Dharmas is the Dharma of a Śrāmaṇa. All Dharmas are like empty space, this is the Dharma of a Śrāmaṇa. When this Dharma of a Śrāmaṇa was spoken, among the devas (gods) gathered to listen to the Dharma, forty devaputras (heavenly beings) were freed from dust and defilement and attained the purity of the Dharma eye.
The 《Buddha-pitaka Sutra》 says (Buddhist disciples ultimately become attached to appearances, which is not the Dharma of a Śrāmaṇa): One who is not a Śrāmaṇa but claims to be a Śrāmaṇa, and receives offerings that should not be received, is called a constant thief, setting up false appearances.
賊。名為自在殺害人賊。是人所食一口皆不凈。唯清有向道得道果者能消供養。舍利弗。我滅度后如是等人滿閻浮提。專行求利以自生活 有為法。
金剛經云 一切有為法。如夢幻泡影。如露亦如電。應作如是觀。
涅槃經云 有為功德多諸過患。
佛藏經云 我所說諸法。隨順第一義。有為不堅牢。如夢之所見。
金剛三昧經云 于有為法如避火坑。
楞伽經云 若依止少法而有少法起。若依止於事此法即便壞。
禪門經云 大乘妙義至理空曠。有為眾生而不能入。
大佛頂經云 圓滿菩提歸無所得。
般若子經云 無智亦無得。以無所得故即菩提薩埵。
修多羅般若經云 佛告須菩提。若有善男子善女人。發菩提心有所得者。即是邪見。邪見之人永不見佛。斷一切智名為佛智見。凡夫有為。佛是無為。如是見者非平等見。見凡夫法空佛法亦空。如是見者是名正見。
思益經云 世尊。云何具足六波羅蜜。梵天若不念施。不依戒。不分別忍。不敢精進。不住禪定。不二于惠。是名具足六波羅蜜。
金剛三昧經云 空心不動具六波羅。
此大乘頓教法門。為一切眾生本來自有佛性。千經萬論大小乘教文字言說。只指眾生本性見成佛道。
【現代漢語翻譯】 現代漢語譯本： 這種人就像強盜，名字叫做『自在殺害人賊』（指那些不守戒律，以不正當手段獲取供養的人）。他們所吃的一口食物都是不潔凈的。只有清凈且致力於修行，證得道果的人，才能消化信徒的供養。舍利弗（Śāriputra，佛陀的十大弟子之一）。我涅槃之後，像這樣的人會遍佈閻浮提（Jambudvīpa，我們所居住的世界），專門爲了追求利益而生活，執著于有為法（saṃskṛta-dharma，因緣和合而成的法）。 《金剛經》說：『一切有為法，如夢幻泡影，如露亦如電，應作如是觀。』 《涅槃經》說：『有為的功德包含著許多過患。』 《佛藏經》說：『我所說的諸法，都是隨順第一義諦（paramārtha-satya，最高的真理）。有為法不堅固，就像夢中所見一樣。』 《金剛三昧經》說：『對於有為法，應當像躲避火坑一樣。』 《楞伽經》說：『如果依止少許法而生起少許法，如果依止於事物，此法就會立即壞滅。』 《禪門經》說：『大乘（Mahāyāna，佛教的一個主要流派）的妙義至理空曠深遠，有為的眾生無法進入。』 《大佛頂經》說：『圓滿菩提（bodhi，覺悟）最終歸於無所得。』 《般若子經》說：『沒有智慧也沒有所得，因為沒有所得的緣故，就是菩提薩埵（bodhisattva，追求覺悟的眾生）。』 《修多羅般若經》說：『佛告訴須菩提（Subhūti，佛陀的十大弟子之一）：如果有善男子、善女人，發起菩提心，卻有所得之心，那就是邪見。有邪見的人永遠見不到佛，斷絕一切智慧，卻自以為是佛的智慧見解。凡夫執著于有為法，佛是無為法。像這樣見解不是平等見。認為凡夫的法是空，佛法也是空，像這樣見解才叫做正見。』 《思益經》說：『世尊，怎樣才能具足六波羅蜜（ṣaṭ-pāramitā，六種到達彼岸的方法）？梵天（Brahmā，印度教的創世神）如果不念及佈施，不依持戒律，不分別忍辱，不敢精進，不住于禪定，不以智慧看待事物，這就叫做具足六波羅蜜。』 《金剛三昧經》說：『空寂的心不動搖，就具足了六波羅蜜。』 這種大乘頓教法門，說明一切眾生本來就具有佛性。千經萬論，大小乘的教法文字言說，只是爲了指引眾生見到自己的本性，從而成就佛道。
【English Translation】 English version: These are like robbers, named 'Freely Killing People Thieves' (referring to those who do not observe precepts and obtain offerings through improper means). Every bite of food they eat is impure. Only those who are pure and dedicated to practice, attaining the fruit of the Path, can digest the offerings of believers. Śāriputra (one of the Buddha's ten great disciples). After my Parinirvana (final departure), such people will fill Jambudvīpa (the world we live in), dedicated to seeking profit for their own livelihood, clinging to conditioned dharmas (saṃskṛta-dharma, phenomena that arise from causes and conditions). The Diamond Sutra says: 'All conditioned dharmas are like dreams, illusions, bubbles, shadows, like dew and lightning; thus should you contemplate them.' The Nirvana Sutra says: 'Conditioned merits contain many faults.' The Buddha Treasury Sutra says: 'All the dharmas I speak are in accordance with the supreme truth (paramārtha-satya, the highest truth). Conditioned dharmas are not firm, like what is seen in a dream.' The Vajrasamadhi Sutra says: 'Regarding conditioned dharmas, one should avoid them as if avoiding a pit of fire.' The Lankavatara Sutra says: 'If one relies on a little dharma and a little dharma arises, if one relies on things, this dharma will immediately perish.' The Zen Gate Sutra says: 'The profound meaning of Mahāyāna (the Great Vehicle, a major branch of Buddhism) is vast and empty; conditioned beings cannot enter it.' The Surangama Sutra says: 'Perfect Bodhi (enlightenment) ultimately returns to no attainment.' The Prajna Child Sutra says: 'There is no wisdom and no attainment; because there is no attainment, one is a Bodhisattva (a being who seeks enlightenment).' The Sutra of Prajna says: 'The Buddha told Subhūti (one of the Buddha's ten great disciples): If there are good men and good women who arouse the Bodhi mind but have a mind of attainment, that is a wrong view. Those with wrong views will never see the Buddha, cutting off all wisdom, yet claiming it is the Buddha's wisdom. Ordinary people cling to conditioned dharmas; the Buddha is unconditioned. Such a view is not an equal view. Seeing that the dharmas of ordinary people are empty and the Buddha's dharmas are also empty, such a view is called the right view.' The Vimalakirti Nirdesa Sutra says: 'World Honored One, how does one perfect the six pāramitās (ṣaṭ-pāramitā, six perfections)? If Brahmā (the creator god in Hinduism) does not think of giving, does not rely on precepts, does not discriminate patience, does not dare to be diligent, does not abide in meditation, and is not dualistic in wisdom, this is called perfecting the six pāramitās.' The Vajrasamadhi Sutra says: 'An empty and unmoving mind possesses the six pāramitās.' This Sudden Teaching of the Mahāyāna Dharma Gate explains that all beings inherently possess Buddha-nature. The thousands of sutras and treatises, the teachings of the Great and Small Vehicles, the words and speech, only point to beings seeing their own nature and thus attaining Buddhahood.
此法亦名反源。亦名反照。亦名反流。亦名迴向。亦名無生。亦名無漏。亦名不起。亦名法離見聞覺知。
楞伽經云 如水瀑流盡。波浪即不起。如是意識滅。種種識不生。
大佛頂經云 元是一精明。分為六和合。一處成休復。六用皆不行。一根既反源。六根成解脫。反聞聞自性。性成無上道。反見見自心。見性成佛道。
又云。若棄生滅守于真常。常光現時塵根識心應時消落。想相為塵。識情為垢。二俱遠離。則汝法眼應時清明。云何不成無上知覺 佛告阿難。如是清凈持禁戒人心無貪淫。于外六塵不多流溢。因不流溢旋源自歸。鹿既不緣根無所偶。反流全一六用不行。十方國土皎然清凈。
楞伽經云 遠離於心識。亦離於五法。復離於自性。是為佛種性。由依本識故。而有諸識生。由依內識故。有似外影現。無智恒分別。有為及無為。□□□□□離質亦無影。藏識若清凈。諸識浪不生。依法身有報。而起凈分別。若不了無我。依教不依義。理教中求我。是妄垢惡見。不了故說有。唯妄取無餘。離聖教正理。欲滅惑反增。是外道狂言。智者不應說。教由理故顯。當依此教理。勿更余分別。
維摩經云 文殊師利菩薩從無住本立一切法。
金剛經云 一切諸佛及諸佛阿耨多羅
【現代漢語翻譯】 現代漢語譯本： 此法也稱為『反源』（返回本源）。也稱為『反照』（反觀自照）。也稱為『反流』（逆流而上）。也稱為『迴向』（迴歸目標）。也稱為『無生』（不生不滅）。也稱為『無漏』（沒有煩惱）。也稱為『不起』（不起妄念）。也稱為『法離見聞覺知』（超越見聞覺知的束縛）。
《楞伽經》說：『如同瀑布的水流盡，波浪就不會再起。同樣，意識滅除，種種分別之識就不會產生。』
《大佛頂經》說：『原本是一個精明之體，分化為六種和合之用。在一處成就休止和恢復，六種作用都不再執行。一旦一根（指一根識）返回本源，六根就都得到解脫。反過來聽聞能聽聞的自性，自性成就無上道。反過來觀看能觀看的自心，見自心之性成就佛道。』
又說：『如果捨棄生滅的現象而守護真常的自性，常光顯現時，塵根識心應時消落。想念的相狀是塵埃，識別的情感是污垢。如果能將二者都遠離，那麼你的法眼就能應時清明。怎麼會不能成就無上知覺呢？』佛告訴阿難：『像這樣清凈持守禁戒的人，心中沒有貪婪和淫慾，對於外面的六塵不多加流連。因為不流連，所以旋迴本源自然迴歸。像鹿一樣不攀緣，根塵沒有交合之處。反轉回流，完全歸一，六種作用都不執行。十方國土皎潔清凈。』
《楞伽經》說：『遠離於心識，也遠離於五法（色、受、想、行、識），又遠離於自性，這就是佛的種性。由於依靠本識的緣故，才會有各種識的產生。由於依靠內在的識，才會有類似外在影像的顯現。沒有智慧的人總是分別有為和無為。遠離本質也就沒有影子。藏識如果清凈，各種識的波浪就不會產生。依靠法身而有報身，從而產生清凈的分別。如果不瞭解無我，只是依據教條而不理解義理，在義理和教條中尋求我，這是虛妄的污垢惡見。因為不瞭解，所以說有，只是虛妄的取捨而沒有剩餘。離開聖教的正理，想要滅除迷惑反而會增加迷惑。這是外道的狂妄之言，有智慧的人不應該說。教義因為真理而顯現，應當依據這個教義的真理，不要再做其他的分別。』
《維摩經》說：『文殊師利菩薩從無住的根本建立一切法。』
《金剛經》說：『一切諸佛以及諸佛的阿耨多羅三藐三菩提（無上正等正覺）。』
【English Translation】 English version: This Dharma is also called 'Returning to the Source' (Fan Yuan). It is also called 'Reflecting Inward' (Fan Zhao). It is also called 'Reversing the Stream' (Fan Liu). It is also called 'Turning Towards' (Hui Xiang). It is also called 'No-Birth' (Wu Sheng). It is also called 'No-Leakage' (Wu Lou). It is also called 'No-Arising' (Bu Qi). It is also called 'Dharma Apart from Seeing, Hearing, Awareness, and Knowing' (Fa Li Jian Wen Jue Zhi).
The Lankavatara Sutra says: 'As the waterfall ceases, the waves will not arise. Likewise, when consciousness is extinguished, the various forms of discriminating consciousness will not be born.'
The Shurangama Sutra says: 'Originally, it was one essence of brightness, divided into six harmonies. When one place achieves cessation and restoration, the six functions will no longer operate. Once one root (referring to one sense faculty) returns to the source, the six roots will all attain liberation. Reversing the hearing to hear the self-nature, the self-nature achieves the unsurpassed path. Reversing the seeing to see the self-mind, seeing the self-nature achieves the Buddha path.'
It also says: 'If you abandon the phenomena of birth and death and guard the true and constant self-nature, when the constant light appears, the dust-sense-consciousness-mind will immediately dissipate. Conceptual appearances are dust, and emotional attachments are defilements. If you can distance yourself from both, then your Dharma eye will immediately become clear. How can you not achieve unsurpassed awareness?' The Buddha told Ananda: 'A person who чистоly upholds the precepts in this way has no greed or lust in their heart and does not excessively indulge in the external six dusts. Because they do not indulge, the revolving source naturally returns. Like a deer that does not cling, the root and dust have no point of contact. Reversing the flow, completely unifying, the six functions do not operate. The ten directions of the land are bright and pure.'
The Lankavatara Sutra says: 'Being apart from consciousness, also apart from the five skandhas (form, feeling, perception, volition, consciousness), and also apart from self-nature, this is the Buddha-nature. Because of relying on the fundamental consciousness, various consciousnesses arise. Because of relying on the inner consciousness, there are appearances similar to external shadows. Those without wisdom constantly discriminate between conditioned and unconditioned. □□□□□ Apart from substance, there is also no shadow. If the Alaya-consciousness is pure, the waves of various consciousnesses will not arise. Relying on the Dharmakaya, there is the Sambhogakaya, thereby giving rise to pure discriminations. If one does not understand no-self, relying on the teachings without understanding the meaning, seeking the self in meaning and teachings, this is a deluded, defiled, and evil view. Because of not understanding, one speaks of existence, merely taking and rejecting without remainder. Departing from the correct principles of the holy teachings, wanting to extinguish delusion will instead increase delusion. These are the wild words of external paths, which wise people should not speak. The teachings are revealed because of the truth; one should rely on this truth of the teachings and not make further discriminations.'
The Vimalakirti Sutra says: 'Manjushri Bodhisattva establishes all dharmas from the root of non-abiding.'
The Diamond Sutra says: 'All Buddhas and the Anuttara-samyak-sambodhi (unsurpassed, complete, perfect enlightenment) of all Buddhas.'
三藐三菩提法。皆從此經出(此經者即此心。是不生不滅故。不垢不凈故。離有離無故。影體俱離故。不依性相故。亦不順生。亦不依寂。亦不順有相。亦不依無相不沈不浮故)。
文殊行經云 複次舍利弗。若有人言。過去未來於實際中。說有依處說無依處者。當知。彼輩誹謗如來獲大重罪。所以者何。彼真實際無憶無念亦無墮落(無憶無念者即不順浮。亦無墮落者。即不沈空滯寂。此法不順有心。不依無心。順有心者即是波浪。依無心者即是□□空見外道有無不二即是正見)。
楞伽經云 天乘及梵乘。聲聞緣覺乘。諸佛如來乘。諸乘我所說。乃至有心起。諸乘未究境。彼心轉滅以。無乘及乘者。無有乘建立。我說為大乘。
天乘非乘。非名亦非字。非諦非解脫。
我無上大乘超過於名言。其義甚明瞭。愚夫不覺知。內自證不動。是無上大乘。
決定毗尼經云 見凡夫有為佛。是無為。如是見者不平等見。見凡夫法空佛法亦空。如是見者是名平等見。見犯比丘不入地獄。清凈行者不證涅槃。如是見者名平等見。
寶積經云 云何真供養佛。佛言。無佛想無法想無僧想。是名日日真供養佛。佛不名作。不名色。不名想。無作無色無想。是名真供養佛。
金剛三昧經序品
【現代漢語翻譯】 現代漢語譯本： 三藐三菩提法（Anuttara-Samyak-Sambodhi-dharma，無上正等正覺之法），都從此經而出（此經指的就是這顆心，因為不生不滅，不垢不凈，遠離有和無，形和體都遠離，不依賴自性和現象，也不順應生，也不依賴寂靜，也不順應有相，也不依賴無相，不沉沒也不漂浮）。
《文殊行經》說：『再者，舍利弗（Sariputra），如果有人說，過去未來在實際中，說有依賴之處，說沒有依賴之處，應當知道，這些人誹謗如來（Tathagata），獲得極大的罪過。為什麼呢？因為這真實際沒有憶念沒有妄念，也沒有墮落（沒有憶念沒有妄念，就是不順應漂浮；也沒有墮落，就是不沉沒于空，停滯于寂靜。此法不順應有心，不依賴無心。順應有心就是波浪，依賴無心就是頑空，空見外道，有和無不二就是正見）。』
《楞伽經》說：『天乘以及梵乘，聲聞緣覺乘，諸佛如來乘，各種乘我所說，乃至有心生起，各種乘未究竟，那心轉變滅盡，沒有乘及乘者，沒有乘的建立，我說為大乘。
天乘不是乘，不是名稱也不是文字，不是真諦也不是解脫。
我無上大乘超過於名言，它的意義非常明顯，愚笨的人不覺知，內心自己證悟不動搖，這就是無上大乘。』
《決定毗尼經》說：『見凡夫有作為是佛的無為，這樣見是不平等見。見凡夫的法空，佛的法也空，這樣見就叫做平等見。見違犯戒律的比丘（bhikkhu）不入地獄，清凈修行的人不證涅槃（Nirvana），這樣見就叫做平等見。』
《寶積經》說：『怎樣才是真正供養佛？』佛說：『沒有佛的念想，沒有法的念想，沒有僧的念想，這就叫做日日真供養佛。佛不叫做作，不叫做色，不叫做想，無作無色無想，這就叫做真供養佛。』
《金剛三昧經序品》
【English Translation】 English version: The Anuttara-Samyak-Sambodhi-dharma (the Dharma of unsurpassed, complete, and perfect enlightenment) all comes from this Sutra (this Sutra refers to this mind, because it is neither born nor dies, neither defiled nor pure, away from existence and non-existence, both form and substance are apart, not relying on nature and characteristics, also not according with birth, also not relying on stillness, also not according with conditioned appearances, also not relying on unconditioned appearances, neither sinking nor floating).
The Manjusri-vikridita-sutra says: 'Furthermore, Sariputra, if someone says that in the past and future, within the realm of reality, there is a place to rely on or no place to rely on, you should know that these people slander the Tathagata and incur great offenses. Why? Because that true reality has no memory, no thought, and no falling (no memory and no thought means not conforming to floating; and no falling means not sinking into emptiness, stagnating in stillness. This Dharma does not conform to the mind of existence, nor does it rely on the mind of non-existence. Conforming to the mind of existence is like waves, relying on the mind of non-existence is rigid emptiness, the heretical path of emptiness, non-duality of existence and non-existence is right view).'
The Lankavatara Sutra says: 'The deva-yana (vehicle of gods) and brahma-yana (vehicle of Brahma), the sravaka-yana (vehicle of hearers) and pratyekabuddha-yana (vehicle of solitary Buddhas), the vehicles of all Buddhas and Tathagatas, all the vehicles I have spoken of, even if the mind arises, all the vehicles have not reached the ultimate state, that mind transforms and ceases, there is no vehicle and no rider, there is no establishment of a vehicle, I call it the Mahayana (Great Vehicle).
The deva-yana is not a vehicle, not a name, nor a word, not truth, nor liberation.
My unsurpassed Mahayana surpasses names and words, its meaning is very clear, foolish people do not realize it, the inner self realizes immovability, this is the unsurpassed Mahayana.'
The Vinaya-viniscaya Sutra says: 'Seeing a common mortal's conditioned actions as the Buddha's unconditioned state, such a view is an unequal view. Seeing that the Dharma of common mortals is empty, and the Dharma of the Buddha is also empty, such a view is called an equal view. Seeing that a bhikkhu who violates the precepts does not enter hell, and a pure practitioner does not attain Nirvana, such a view is called an equal view.'
The Ratnakuta Sutra says: 'What is true offering to the Buddha?' The Buddha said: 'Without the thought of the Buddha, without the thought of the Dharma, without the thought of the Sangha, this is called true offering to the Buddha every day. The Buddha is not called action, not called form, not called thought, without action, without form, without thought, this is called true offering to the Buddha.'
The Preface to the Vajra Samadhi Sutra
第一 爾時世尊。大眾圍繞。說大乘經。名一味真實際本覺利行。若聞是經。乃至受持一四句偈。是人則為入佛智地。能以方便教化眾生。為一切眾生作大知識。佛說此經已。結跏趺坐。即入金剛三昧。身心不動。爾時眾中。有一比丘。名曰阿伽陀。從坐而起。合掌䠒跪。欲宣義意。而說偈言。
大慈滿足尊 智慧通無礙 廣度眾生故 說於一諦義 無量諸菩薩 皆悉度眾生 為眾廣染問 知法寂滅相 入于決定處 如來智方便 當爲入實說 隨順皆一乘 無有諸雜味 猶如一雨潤 眾草皆悉榮 隨其性各異 一味之法潤 普充於一切 如彼一雨潤 皆長菩提引 入于金剛味 證法真實定 決定斷疑悔 一法之印成
無相法品第二 一覺了義難解難入。非諸二乘之所知見。唯佛菩薩乃能知之。善男子。若化眾生無生於化。不生無化其化大焉。令彼眾生皆離心我。一切心我本來空寂。若得空心心不幻化。無幻無化即得無生。無生之心在於無化。解脫菩薩。而白佛言。尊者。若有眾生見法生時。令滅何見。
【現代漢語翻譯】 現代漢語譯本： 第一部分 當時，世尊被大眾圍繞，宣說大乘經典，名為《一味真實際本覺利行》。如果有人聽聞這部經典，乃至受持其中的四句偈，這個人就能進入佛的智慧之地，能夠以方便法門教化眾生，為一切眾生做偉大的導師。佛說完這部經典后，結跏趺坐，立即進入金剛三昧（Vajra Samadhi，堅定不移的禪定狀態），身心不動。當時，大眾中有一位比丘（bhiksu，佛教出家人），名叫阿伽陀（Agata），從座位上站起來，合掌跪拜，想要表達自己的理解，於是用偈頌說道：
『大慈大悲圓滿的世尊啊，您的智慧通達無礙，爲了廣泛救度眾生，宣說這唯一的真諦。無量諸多的菩薩（Bodhisattva）們，都在救度一切眾生，爲了大眾廣泛地提問，從而知曉佛法寂靜涅槃（Nirvana）的真諦。 進入到決定的境界，這是如來（Tathagata，佛的稱號）智慧的方便法門，應當爲了進入實相而宣說，一切都隨順於一乘（Ekāyana，唯一的成佛之道）。沒有各種雜亂的味道，猶如一場雨水滋潤大地，各種草木都欣欣向榮，隨著各自的本性而不同。 唯一的佛法滋潤，普遍充滿於一切，如同那一場雨水的滋潤，都生長出菩提（Bodhi，覺悟）的因緣，進入到金剛的滋味，證得佛法真實的禪定。決定斷除疑惑和後悔，一法印（Dharma seal，佛法的印記）得以成就。』
第二部分 無相法品 第一覺悟的真義難以理解，難以進入，不是那些二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）所能知曉和見到的，只有佛和菩薩才能知曉。善男子，如果教化眾生而沒有『生』的念頭，不生起念頭而教化，那他的教化就非常偉大。讓他們都遠離『心』和『我』的執著，一切『心』和『我』本來就是空寂的。如果得到空性的心，心就不會虛幻變化，沒有虛幻變化就證得無生。無生的心在於沒有造作。解脫菩薩（Mukti Bodhisattva）對佛說：『尊者，如果有眾生看到佛法生起的時候，應該讓他們滅除什麼見解呢？』
【English Translation】 English version: Part 1 At that time, the World Honored One was surrounded by a large assembly, expounding the Mahayana Sutra named 'One Flavor True Reality Original Enlightenment Beneficial Conduct'. If one hears this Sutra, even upholding a four-line verse from it, that person enters the wisdom ground of the Buddha, able to expediently teach and transform sentient beings, and act as a great teacher for all beings. After the Buddha finished speaking this Sutra, he sat in the lotus position and immediately entered the Vajra Samadhi (Vajra Samadhi, an unshakeable state of meditation), his body and mind motionless. At that time, among the assembly, there was a bhiksu (bhiksu, a Buddhist monastic) named Agata, who rose from his seat, joined his palms, knelt down, and wishing to express his understanding, spoke in verse:
'O, World Honored One, full of great compassion and perfect wisdom, your wisdom penetrates without obstruction. For the sake of widely delivering sentient beings, you expound this one true meaning. Countless Bodhisattvas (Bodhisattva) are all delivering sentient beings, widely inquiring for the sake of the assembly, thus knowing the true nature of Dharma's tranquility and Nirvana (Nirvana).' 'Entering the state of certainty, this is the Tathagata's (Tathagata, an epithet of the Buddha) expedient means of wisdom. One should speak for entering reality, all in accordance with the One Vehicle (Ekāyana, the only path to Buddhahood). There are no mixed flavors, like a single rain nourishing the earth, all plants flourish, each according to its nature.' 'The one flavor of Dharma nourishes, universally filling everything, like that single rain nourishing, all growing the causes of Bodhi (Bodhi, enlightenment), entering the taste of Vajra, attaining the true samadhi of Dharma. Decisively cutting off doubts and regrets, the seal of one Dharma (Dharma seal, the mark of the Buddha's teachings) is accomplished.'
Part 2 The Chapter on the Dharma of No-Form The true meaning of the first enlightenment is difficult to understand and difficult to enter, not known or seen by those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna, the Hearer Vehicle and the Solitary Realizer Vehicle), only the Buddhas and Bodhisattvas can know it. Good man, if transforming sentient beings without the thought of 'birth', not giving rise to thoughts while transforming, then that transformation is very great. Let them all be free from the attachment to 'mind' and 'self', all 'mind' and 'self' are originally empty and still. If one obtains an empty mind, the mind will not be illusory and changing, without illusion and change, one attains no-birth. The mind of no-birth lies in no-action. Mukti Bodhisattva (Mukti Bodhisattva) said to the Buddha: 'Venerable One, if there are sentient beings who see the Dharma arising, what view should they be made to extinguish?'