English
English version: The Buddha said, 'If a Bodhisattva, having skillful means, commits a transgression due to a mind associated with anger, they will experience fear. If they commit a transgression due to a mind associated with desire, they will not experience fear.' At that time, Manjushri (a Bodhisattva representing wisdom) in the assembly, stepped forward and said to the Buddha, 'World Honored One, who upholds the ultimate Vinaya (code of conduct) of all dharmas?' The Buddha told Manjushri, 'If all ordinary beings were able to understand the ultimate Vinaya of all dharmas, the Tathagata would not expound the Vinaya. Because they do not understand, the Tathagata, in order to make them aware of the ultimate Vinaya of all dharmas, gradually explains the various Vinaya teachings.' At that time, Upali (one of the Buddha's ten great disciples, foremost in upholding the precepts) said to the Buddha, 'World Honored One, this Manjushri, in explaining the definitive meaning of the Vinaya, has said nothing.' At that time, the World Honored One said to Manjushri, 'You should now explain the ultimate Vinaya teaching, as this Upali wishes to hear the meaning of the Vinaya.' At that time, Manjushri said to Upali, 'All dharmas are ultimately without defilement. Only by being able to tame one's own mind can one see the ultimate Vinaya. All dharmas are without entanglements, their nature is pure, only then can one see the ultimate Vinaya. All dharmas are without defilement, the self is unattainable, only then can one see the Vinaya without regret. Only by joyfully practicing the billions of Dharma gates as they truly are, can one see the pure precepts. All dharmas are without discrimination, without bondage or liberation, without any thought, only then can one see no bondage or attachment. All dharmas are without dwelling, without defilement, without any abiding, only then can one see the purity of all dharmas. All dharmas abide in the realm of space, apart from all locations, only then can one see the purity of actions. All dharmas attain no conflict, the past and future are unattainable, only then can one see the equality of the three times. All dharmas are apart from all constructs, the mind has no activity, only then can one see the severing of doubts. Upali, this is what is called the ultimate Vinaya Dharma realm, from which all Buddhas attain enlightenment. If one can measure and observe this Dharma, it is called good learning, attaining the most supreme precepts; if one does not observe this Dharma,' -------------------------------------------------------------------------------- 此法，是则不名深入如来所学之戒。”
Chinese
尔时，优波离白佛言：“世尊！此文殊师利所说之法，皆是不可思议。” 尔时，世尊告优波离：“文殊师利所说之法依于解脱，所依解脱心无去来。是故文殊师利说一切法心无去来，于心解脱生增上慢者，为除彼人增上慢故。” 尔时，优波离白佛言：“世尊！比丘行何法故名增上慢？” 佛告优波离：“若有比丘作是思惟欲断贪欲名增上慢，作是思惟欲断瞋恚名增上慢，作是思惟欲断愚痴名增上慢。贪欲法异、诸佛法异，作是思惟名增上慢。瞋恚法异、诸佛法异，作是思惟名增上慢。愚痴法异、诸佛法异，作是思惟名增上慢。作是思惟见有所得名增上慢，作是思惟见有所证名增上慢，作是思惟见有解脱名增上慢，作是思惟见诸法空名增上慢，作是思惟见于无相名增上慢，作是思惟见于无作是名增上慢，作是思惟见有诸行名增上慢，作是思惟见有诸法名增上慢。一切诸法不可思议，作是思惟不应思议名增上慢。诸法空无何用精进，作是思惟名增上慢。是名声闻住增上慢。 “云何名为菩萨增上慢？佛乘最胜作是思惟，我当于中发菩提心名增上慢。行六波罗蜜当得作佛，作是思惟名增上慢。般若波罗蜜能得出离，更无余法而得出离，作是思惟名 现代汉语译本： “如果这样，就不能称为深入学习如来所教的戒律。” 这时，优波离（Upali，佛陀十大弟子之一，持戒第一）对佛说：“世尊！文殊师利（Manjusri，智慧第一的菩萨）所说的法，都是不可思议的。” 这时，世尊告诉优波离：“文殊师利所说的法是依于解脱的，所依的解脱之心没有来去。所以文殊师利说一切法心无来去，对于心的解脱产生增上慢的人，是为了去除他们这种增上慢的缘故。” 这时，优波离对佛说：“世尊！比丘修行什么法才叫做增上慢呢？” 佛告诉优波离：“如果有比丘这样想，想要断除贪欲叫做增上慢；这样想，想要断除瞋恚叫做增上慢；这样想，想要断除愚痴叫做增上慢。贪欲的法和诸佛的法不同，这样想叫做增上慢。瞋恚的法和诸佛的法不同，这样想叫做增上慢。愚痴的法和诸佛的法不同，这样想叫做增上慢。这样想，认为有所得叫做增上慢；这样想，认为有所证叫做增上慢；这样想，认为有解脱叫做增上慢；这样想，认为诸法是空叫做增上慢；这样想，认为无相叫做增上慢；这样想，认为无作叫做增上慢；这样想，认为有诸行叫做增上慢；这样想，认为有诸法叫做增上慢。一切诸法不可思议，这样想，认为不应该思议叫做增上慢。诸法是空无的，还用什么精进，这样想叫做增上慢。这叫做声闻（Sravaka，听闻佛陀教诲而修行的人）住在增上慢中。 “什么叫做菩萨（Bodhisattva，发愿要成佛的修行者）的增上慢呢？佛乘是最殊胜的，这样想，我应当在其中发起菩提心（Bodhi-citta，觉悟之心）叫做增上慢。修行六波罗蜜（Paramita，到达彼岸的方法，包括布施、持戒、忍辱、精进、禅定、智慧）应当可以成佛，这样想叫做增上慢。般若波罗蜜（Prajna-paramita，智慧到达彼岸）能够使人出离，没有其他法可以使人出离，这样想叫做增上慢。
English
English version: 'This method is not called deeply learning the precepts taught by the Tathagata (Buddha).' At that time, Upali (one of the ten great disciples of the Buddha, foremost in upholding the precepts) said to the Buddha, 'World Honored One! The Dharma (teachings) spoken by Manjusri (the Bodhisattva of wisdom) are all inconceivable.' At that time, the World Honored One told Upali, 'The Dharma spoken by Manjusri is based on liberation, and the mind that relies on liberation has no coming or going. Therefore, Manjusri says that all Dharmas have no coming or going in the mind. Those who develop arrogance regarding the liberation of the mind do so because of their arrogance.' At that time, Upali said to the Buddha, 'World Honored One! What practice of a Bhikkhu (monk) is called arrogance?' The Buddha told Upali, 'If a Bhikkhu thinks, 'I want to cut off greed,' that is called arrogance. If he thinks, 'I want to cut off anger,' that is called arrogance. If he thinks, 'I want to cut off ignorance,' that is called arrogance. The Dharma of greed is different from the Dharma of all Buddhas; thinking this is called arrogance. The Dharma of anger is different from the Dharma of all Buddhas; thinking this is called arrogance. The Dharma of ignorance is different from the Dharma of all Buddhas; thinking this is called arrogance. Thinking that there is something to be attained is called arrogance. Thinking that there is something to be realized is called arrogance. Thinking that there is liberation is called arrogance. Thinking that all Dharmas are empty is called arrogance. Thinking that there is no form is called arrogance. Thinking that there is no action is called arrogance. Thinking that there are all actions is called arrogance. Thinking that there are all Dharmas is called arrogance. All Dharmas are inconceivable; thinking that they should not be conceived is called arrogance. Since all Dharmas are empty, what is the use of diligence? Thinking this is called arrogance. This is called a Sravaka (a disciple who hears the teachings) dwelling in arrogance.' 'What is called the arrogance of a Bodhisattva (a being who seeks enlightenment)? The Buddha vehicle is the most supreme; thinking, 'I should generate the Bodhi-citta (the mind of enlightenment) within it,' is called arrogance. Practicing the Six Paramitas (perfections: generosity, morality, patience, diligence, meditation, and wisdom) should lead to Buddhahood; thinking this is called arrogance. The Prajna-paramita (perfection of wisdom) can lead to liberation, and there is no other Dharma that can lead to liberation; thinking this is called arrogance.' --------------------------------------------------------------------------------
Chinese
增上慢。于甚深法应作方便不因世法，作是思惟名增上慢。此法甚深、此非甚深，作是思惟名增上慢。此法是净、此法非净，作是思惟名增上慢。此是佛法、此是辟支佛法、此是声闻法，作是思惟名增上慢。此法应作、此法不应作，作是思惟名增上慢。此是近法、此非近法，作是思惟名增上慢。此是正道、此是邪道，作是思惟名增上慢。疾当得阿耨多罗三藐三菩提，不疾当得阿耨多罗三藐三菩提，作是思惟名增上慢。一切佛法不可思议，未曾有人能觉之者，作是思惟名增上慢。阿耨多罗三藐三菩提不可思议，彼不应思议，此非是见然是过患，是名菩萨住增上慢。” 尔时，优波离白佛言：“世尊！云何比丘离增上慢？” 佛告优波离：“若有比丘思惟诸心，思惟心时不着思惟，是名最胜离增上慢。” 尔时，世尊欲广分别思惟法故，而说偈言： “不应分别法非法， 戏论诸心不应住， 不思议法而能知， 名一切时受乐人。 若有欲知无有法， 作是思惟非真实， 随逐邪心凡夫人， 受诸有苦百千亿。 若有比丘常念佛， 此则非真非正念， 当知佛从分别起， 实不可取亦不生。 若有思惟诸空法， 则住邪道凡夫人， 虽因名字说空法， 而实无有名字 现代汉语译本 增上慢（未证得高位却自以为已证得）。对于甚深佛法，不应以世俗的方法去理解，如果这样思考就叫做增上慢。认为‘这个法是甚深的’，‘这个法不是甚深的’，这样思考就叫做增上慢。认为‘这个法是清净的’，‘这个法不是清净的’，这样思考就叫做增上慢。认为‘这是佛法’，‘这是辟支佛（独觉）法’，‘这是声闻法’，这样思考就叫做增上慢。认为‘这个法应该做’，‘这个法不应该做’，这样思考就叫做增上慢。认为‘这是接近解脱的法’，‘这不是接近解脱的法’，这样思考就叫做增上慢。认为‘这是正道’，‘这是邪道’，这样思考就叫做增上慢。认为‘我很快就能证得阿耨多罗三藐三菩提（无上正等正觉）’，‘我不能很快证得阿耨多罗三藐三菩提’，这样思考就叫做增上慢。认为‘一切佛法都是不可思议的，从来没有人能够觉悟’，这样思考就叫做增上慢。认为‘阿耨多罗三藐三菩提是不可思议的，不应该去思议它’，这并非真正的见解，而是一种过失，这叫做菩萨住在增上慢中。 当时，优波离（佛陀的十大弟子之一）问佛说：‘世尊！比丘如何才能远离增上慢呢？’ 佛告诉优波离：‘如果有比丘在思惟诸心时，不执着于思惟本身，这就叫做最殊胜的远离增上慢。’ 当时，世尊为了更广泛地解释思惟之法，说了以下偈颂： ‘不应该分别法与非法，不应该执着于戏论之心，对于不可思议的法能够了知，这样的人才是时时享受快乐的人。 如果有人想要知道没有法的存在，这样思考是不真实的，只会跟随邪心，这样的凡夫会遭受百千亿的痛苦。 如果有比丘常常念佛，这并非真正的正念，应当知道佛是从分别心中产生的，实际上是不可执取，也不生不灭的。 如果有人思惟诸空法，就会住在邪道中，成为凡夫，虽然借用名字说空法，但实际上并没有名字的存在。’
English
English version Superiority conceit (thinking one has attained a higher state than one actually has). Regarding the profound Dharma, one should not use worldly methods to understand it; thinking in this way is called superiority conceit. Thinking, 'This Dharma is profound,' or 'This Dharma is not profound,' is called superiority conceit. Thinking, 'This Dharma is pure,' or 'This Dharma is not pure,' is called superiority conceit. Thinking, 'This is the Buddha's Dharma,' 'This is the Pratyekabuddha's (Solitary Buddha) Dharma,' or 'This is the Śrāvaka's (Disciple) Dharma,' is called superiority conceit. Thinking, 'This Dharma should be practiced,' or 'This Dharma should not be practiced,' is called superiority conceit. Thinking, 'This is the path close to liberation,' or 'This is not the path close to liberation,' is called superiority conceit. Thinking, 'This is the right path,' or 'This is the wrong path,' is called superiority conceit. Thinking, 'I will quickly attain Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment),' or 'I will not quickly attain Anuttarā-samyak-saṃbodhi,' is called superiority conceit. Thinking, 'All the Buddha's Dharmas are inconceivable, and no one has ever been able to awaken to them,' is called superiority conceit. Thinking, 'Anuttarā-samyak-saṃbodhi is inconceivable and should not be contemplated,' is not a true view but a fault; this is called a Bodhisattva dwelling in superiority conceit. At that time, Upali (one of the Buddha's ten great disciples) asked the Buddha, 'World Honored One! How can a Bhikkhu (monk) be free from superiority conceit?' The Buddha told Upali, 'If a Bhikkhu contemplates all thoughts, and when contemplating, does not cling to the contemplation itself, this is called the most excellent way to be free from superiority conceit.' At that time, the World Honored One, wishing to explain the Dharma of contemplation more broadly, spoke the following verses: 'One should not distinguish between Dharma and non-Dharma, one should not dwell on playful thoughts, and one who can understand the inconceivable Dharma is a person who enjoys happiness at all times. If someone wants to know that there is no Dharma, such thinking is not real, and they will only follow evil thoughts; such ordinary people will suffer hundreds of thousands of millions of pains. If a Bhikkhu constantly recites the Buddha's name, this is not true right mindfulness; one should know that the Buddha arises from discriminating thoughts, and in reality, it is neither graspable nor does it arise or cease. If someone contemplates all empty Dharmas, they will dwell on the wrong path and become an ordinary person; although they use names to speak of empty Dharmas, in reality, there are no names.'