Chinese
萨道而不分别阿罗汉、辟支佛、诸佛，虽赞布施而通达布施平等相，虽赞持戒而了知诸法同是戒性，虽赞忍辱而知诸法无生无灭无尽相，虽赞精进而知诸法不发不行相，虽种种赞叹禅定而知一切法常定相，虽种种赞于智慧而了智慧之实性。虽说贪欲之过而不见法有可贪者，虽说瞋恚之过而不见法有可瞋者，虽说愚痴之过而知诸法无痴无碍，虽示众生堕三恶道怖畏之苦而不得地狱、饿鬼、畜生之相。如是诸菩萨，虽随众生所能信解，以方便力而为说法，而自信解一相之法，所谓空、无相、无作、无生、无所有、无取相。世尊！惟愿说是不可思议方便之法，一切声闻、辟支佛与新发意菩萨所不能及，但为信解甚深一相法者说之。” 尔时佛告师子游步菩萨摩诃萨言：“善男子！汝今谛听，善思念之，吾当为汝解说此义。” “唯然。世尊！我当受之。” 尔时世尊以偈答曰： “若人欲成佛， 勿坏于贪欲， 诸法即贪欲， 知是则成佛。 贪欲及恚痴， 无有能得者， 是法皆如空， 知是则成佛。 见非见一相， 着不着亦然， 此无佛无法， 知是名大智。 如人于梦中， 得道度众生， 无道无众生， 佛法性亦然； 道场无所得， 若得则不有， 现代汉语译本：菩萨证悟真理，却不分别阿罗汉（断绝烦恼，证入涅槃的修行者）、辟支佛（无师自悟的修行者）和诸佛（圆满觉悟者）；虽然赞叹布施，却通达布施的平等之相；虽然赞叹持戒，却了知一切法的本质都是戒的体现；虽然赞叹忍辱，却了知一切法不生不灭，没有穷尽；虽然赞叹精进，却了知一切法不发起，不运行；虽然种种赞叹禅定，却了知一切法常住于禅定之相；虽然种种赞叹智慧，却了知智慧的真实本性。虽然说贪欲的过患，却不见任何法值得贪恋；虽然说瞋恚的过患，却不见任何法值得嗔恨；虽然说愚痴的过患，却了知一切法没有愚痴，没有障碍；虽然向众生展示堕入三恶道（地狱、饿鬼、畜生）的怖畏和痛苦，却不执着于地狱、饿鬼、畜生的表象。像这样的菩萨，虽然随顺众生所能接受和理解的程度，以方便法门来为他们说法，但自身深信和理解的是同一真理，那就是空、无相、无作、无生、无所有、无取相。世尊！希望您能宣说这种不可思议的方便法门，这是所有声闻（听闻佛法而修行的弟子）、辟支佛和新发菩提心的菩萨所不能达到的，只为那些深信和理解甚深同一真理的人宣说。' 这时，佛告诉师子游步菩萨摩诃萨（伟大的菩萨）说：'善男子！你现在仔细听，好好思考，我将为你解释这个道理。' '是的，世尊！我将接受您的教诲。' 这时，世尊用偈语回答说： '如果有人想要成佛，不要试图消灭贪欲，因为一切法就是贪欲的体现，明白了这个道理就能成佛。贪欲、嗔恚和愚痴，实际上是无法真正得到的，这些法的本质都如同虚空，明白了这个道理就能成佛。见与非见是同一相，执着与不执着也是如此，这里没有佛，没有法，明白了这个道理就叫做大智慧。就像人在梦中，得道并度化众生，实际上没有道，没有众生，佛法的本性也是如此；在菩提道场中没有什么可以得到的，如果有所得，那就不是真正的存在，'
English
English version: A Bodhisattva, having attained enlightenment, does not differentiate between Arhats (those who have extinguished afflictions and entered Nirvana), Pratyekabuddhas (self-enlightened practitioners), and Buddhas (fully enlightened beings); although praising generosity, they understand the equality of giving; although praising moral discipline, they realize that all dharmas share the same nature of precepts; although praising patience, they know that all dharmas are without birth, without death, and without end; although praising diligence, they know that all dharmas do not arise and do not proceed; although praising meditation in various ways, they know that all dharmas are constantly in a state of meditation; although praising wisdom in various ways, they understand the true nature of wisdom. Although speaking of the faults of greed, they see no dharma that is worth being greedy for; although speaking of the faults of hatred, they see no dharma that is worth being hateful for; although speaking of the faults of delusion, they know that all dharmas are without delusion and without obstruction; although showing beings the fear and suffering of falling into the three evil realms (hell, hungry ghosts, animals), they do not cling to the appearances of hell, hungry ghosts, and animals. Such Bodhisattvas, although according to what beings can believe and understand, use skillful means to teach them the Dharma, they themselves deeply believe and understand the Dharma of one aspect, which is emptiness, signlessness, non-action, non-birth, non-possession, and non-grasping. World Honored One! May you expound this inconceivable Dharma of skillful means, which all Shravakas (disciples who practice by hearing the Dharma), Pratyekabuddhas, and newly aspiring Bodhisattvas cannot reach, but only expound it for those who deeply believe and understand the profound Dharma of one aspect.' At that time, the Buddha said to the Bodhisattva Mahasattva (great Bodhisattva) Simhavyuha: 'Good man! Listen carefully now, and contemplate it well, I will explain this meaning to you.' 'Yes, World Honored One! I will receive your teachings.' At that time, the World Honored One answered in verse: 'If a person wishes to become a Buddha, do not try to destroy greed, for all dharmas are the manifestation of greed, understanding this principle will lead to Buddhahood. Greed, hatred, and delusion are actually impossible to truly attain, the essence of these dharmas is like emptiness, understanding this principle will lead to Buddhahood. Seeing and non-seeing are of the same aspect, attachment and non-attachment are also the same, here there is no Buddha, no Dharma, understanding this principle is called great wisdom. Just as a person in a dream attains the Way and liberates beings, in reality there is no Way, no beings, the nature of the Buddha Dharma is also like this; in the Bodhi-mandala there is nothing to be attained, if there is something to be attained, then it is not true existence,'
Chinese
明无明一相， 知是为世尊。 众生即菩提， 菩提即众生， 菩提众生一， 知是为世尊。 譬如巧幻师， 幻作种种事， 所见无有实， 无智数若干， 贪瞋痴如幻， 幻不异三毒， 凡夫自分别， 我贪我瞋恚， 如是愚痴人， 则堕三恶道。 实相无贪恚， 痴亦不可得， 分别如幻法， 自生烦恼热， 实相无烦恼， 无众生无佛， 分别无生法， 凡夫愿作佛。 不见诸佛法， 亦不见众生， 知是法相者， 疾成众生尊。 若人求菩提， 则无有菩提， 是人远菩提， 譬如天与地， 知诸法如幻， 速成人中上。 若人分别戒， 是则无有戒， 若有见戒者， 是则为失戒， 戒非戒一相， 知是为导师。 如梦受五欲， 娱乐自快乐， 分别见女色， 此中实无女。 戒毁戒如梦， 凡夫分别二， 实无戒毁戒， 知是为导师。 凡夫著名字， 不知语言性， 名字非名字， 知是得无生。 自谓是菩萨， 读诵为人说， 己身无所行， 但依恃种性， 但读经求道， 常见他人过， 着威仪文颂， 见人敬自贵， 恃种性文颂， 不知法实相， 如是之人 现代汉语译本 光明与无明本为一体，明白这个道理就是世尊（Śākyamuni）。 众生即是菩提（bodhi，觉悟），菩提即是众生， 菩提与众生本为一体，明白这个道理就是世尊。 譬如技艺精湛的幻术师，变幻出种种事物， 所见之物并非真实存在，没有智慧的人却执着于数量和差别， 贪婪、嗔恨、愚痴如同幻象，幻象与这三种毒害并无不同， 凡夫俗子妄自分别，认为‘我’在贪婪、‘我’在嗔恨， 像这样愚痴的人，就会堕入三恶道（three evil paths）。 实相之中没有贪婪和嗔恨，愚痴也是不可得的， 分别念如同虚幻之法，只会徒增烦恼和热恼， 实相之中没有烦恼，没有众生也没有佛， 执着于分别无生之法，凡夫却妄想成佛。 既不见诸佛之法，也不见众生， 明白这个法相的人，很快就能成为众生所敬重的人。 如果有人追求菩提，那就没有菩提可得， 这样的人远离菩提，就像天与地那样遥远， 明白诸法如幻的人，迅速成为人中之上。 如果有人分别戒律，那就是没有戒律， 如果有人执着于戒律，那就是失去了戒律， 持戒与破戒本为一体，明白这个道理就是导师（teacher）。 如同在梦中享受五欲（five desires），自娱自乐， 分别看到女色，但实际上其中并没有真实的女性。 毁戒与持戒如同梦境，凡夫俗子妄自分别为二， 实际上没有毁戒与持戒之分，明白这个道理就是导师。 凡夫执着于名字，不了解语言的本性， 名字与非名字本为一体，明白这个道理就能证得无生。 自认为是的菩萨（bodhisattva），诵读经文为人解说， 自己却没有任何修行，只是依仗着种姓（caste）， 只是诵读经文来求道，常常看到他人的过错， 执着于威仪和文辞，看到别人尊敬自己就自以为高贵， 依仗着种姓和文辞，却不明白法的真实相状， 像这样的人
English
English version Enlightenment and non-enlightenment are of one essence; understanding this is to be a World Honored One (Śākyamuni). Sentient beings are identical to bodhi (awakening); bodhi is identical to sentient beings. Bodhi and sentient beings are one; understanding this is to be a World Honored One. It is like a skillful illusionist who conjures up all sorts of things; What is seen is not real; the unwise count them endlessly. Greed, hatred, and delusion are like illusions; illusions are no different from the three poisons. Ordinary people discriminate, saying, 'I am greedy, I am hateful,' Such foolish people will fall into the three evil paths. In true reality, there is no greed or hatred; delusion is also unattainable. Discrimination is like illusory dharmas; it only creates vexation and heat. In true reality, there is no vexation, no sentient beings, and no Buddha. Clinging to the discrimination of non-arising dharmas, ordinary people wish to become Buddhas. Not seeing the dharmas of the Buddhas, nor seeing sentient beings, Knowing this dharma characteristic, one quickly becomes honored among sentient beings. If someone seeks bodhi, then there is no bodhi to be found. Such a person is far from bodhi, like the distance between heaven and earth. Knowing that all dharmas are like illusions, one quickly becomes supreme among people. If someone discriminates precepts, then there are no precepts. If someone sees precepts, then they have lost the precepts. Precepts and non-precepts are of one essence; understanding this is to be a guide (teacher). Like enjoying the five desires in a dream, one delights in pleasure, Discriminating and seeing female forms, but in reality, there is no real woman. Breaking precepts and keeping precepts are like dreams; ordinary people discriminate them as two. In reality, there is no breaking or keeping of precepts; understanding this is to be a guide. Ordinary people cling to names, not understanding the nature of language. Names and non-names are of one essence; understanding this is to attain non-birth. Claiming to be a bodhisattva, reciting scriptures and explaining them to others, But oneself does not practice, only relying on lineage (caste), Only reading scriptures to seek the Way, often seeing the faults of others, Clinging to dignified manners and eloquent verses, becoming arrogant when seeing others' respect, Relying on lineage and eloquent verses, not understanding the true nature of the Dharma, Such a person
Chinese
等， 终不能得佛。 为说诸法空， 恶心好诤讼， 是人无佛法， 亦无有菩提。 知瞋忍同相， 达是终不瞋， 不了众生性， 是则生瞋恚。 自言菩萨者， 复作如是说， 我慈悲一切， 成佛度众生。 他恼生瞋恚， 怀忿不与语， 常求他人过， 乐于斗诤讼， 亦称叹忍辱， 及说诸法空， 我心多憍慢， 常观他人过， 贪著于美味， 昼夜念五欲， 是人入城邑， 自说度人者， 悲念于众生， 常为求饶益， 口虽如是说， 而心好恼他。 我未曾见闻， 慈悲而行恼， 互共相瞋恼， 愿生阿弥陀。 若人如恒沙， 恶口加刀杖， 如是皆能忍， 则生清净土。 佛土非佛土， 知如虚空相， 不分别国土， 及国土功德， 如是之人等， 能生诸佛国。 自言忍众恶， 见菩萨如佛， 我未曾见闻， 佛相而瞋者。 各自美毁他， 乐檀越知识， 言我所教化， 护使令如法， 汝应我所度， 莫亲近余人， 彼人行不纯， 常处于愦闹， 是人于佛道， 不能勤修行。 真求佛道者， 昼夜各三时， 顶礼诸菩萨， 应生恭敬心， 随其所行道， 现代汉语译本 这样的人，最终不能成佛。 （如果）为（他人）宣说诸法皆空，（自己却）恶语相向，喜欢争论诉讼， 这种人心中没有佛法，也没有菩提（bodhi，觉悟）。 了解瞋怒和忍耐的本质相同，通达这个道理最终就不会瞋怒， 不了解众生的本性，就会产生瞋恨。 （有的人）自称是菩萨（Bodhisattva，立志成佛的人），又这样说： ‘我慈悲一切众生，要成佛来度化他们。’ （但是）他人冒犯就生瞋恨，心怀怨恨不与人说话， 常常寻找他人的过错，乐于争斗诉讼， 也称赞忍辱（ksanti，忍耐），以及宣说诸法空性， （其实）我心中充满骄慢，常常观察他人的过失， 贪恋美味，昼夜思念五欲（色、声、香、味、触）， 这种人进入城邑，自称是度化众生的人， （口头上）悲悯众生，常常为他们寻求利益， 口头上虽然这样说，心里却喜欢恼害他人。 我从未见过或听说过，慈悲的人会去恼害他人， （他们）互相瞋恨恼怒，却希望往生阿弥陀（Amitabha）佛国。 如果有人像恒河沙数一样多，用恶语和刀杖加害于你， 如果都能忍受，就能往生清净的佛国净土。 佛土（Buddha-ksetra，佛的国土）非佛土，要了知它如虚空般无相， 不分别国土，以及国土的功德， 这样的人，才能往生诸佛的国土。 （有的人）自称能忍受各种恶行，视菩萨（Bodhisattva）如佛， 我从未见过或听说过，佛会瞋怒的。 （有的人）各自赞美自己，诋毁他人，喜欢施主和朋友， 说‘我所教化的人，要保护他们使其如法，’ ‘你应该接受我的度化，不要亲近其他人，’ ‘那些人行为不纯正，常常身处喧闹之中，’ 这种人对于佛道，不能勤奋修行。 真正寻求佛道的人，白天夜晚各三次， 顶礼诸位菩萨（Bodhisattva），应该生起恭敬之心， 随顺菩萨所修行的道路，
English
English version Such a person will ultimately fail to attain Buddhahood. To preach the emptiness of all dharmas (phenomena) while being malicious and fond of disputes, Such a person has no Buddha-dharma (teachings of the Buddha) and no Bodhi (enlightenment). Understanding that anger and patience are of the same nature, realizing this, one will ultimately not be angry, Not understanding the nature of sentient beings leads to anger and hatred. Those who call themselves Bodhisattvas (beings striving for enlightenment) say: 'I am compassionate to all beings, and I will become a Buddha to liberate them.' Yet, they become angry when offended, harbor resentment, and refuse to speak to others, Constantly seeking the faults of others, delighting in quarrels and disputes, They praise forbearance (ksanti) and speak of the emptiness of all dharmas, But their hearts are full of arrogance, constantly observing the faults of others, Greedy for delicious food, day and night thinking of the five desires (form, sound, smell, taste, touch), Such people enter cities, claiming to be saviors of others, Verbally compassionate to sentient beings, constantly seeking their benefit, Though they speak thus, their hearts delight in troubling others. I have never seen or heard of compassion leading to trouble for others, They hate and anger each other, yet wish to be reborn in the Pure Land of Amitabha (Amitabha). If someone were to inflict harm with harsh words and weapons, as numerous as the sands of the Ganges, If one could endure all of that, one would be reborn in a pure Buddha-land. A Buddha-land (Buddha-ksetra) is not a Buddha-land; know it to be like the formless nature of space, Not distinguishing between lands and the merits of lands, Such people can be reborn in the lands of all Buddhas. Some claim to endure all evils, seeing Bodhisattvas as Buddhas, I have never seen or heard of a Buddha being angry. Some praise themselves and denigrate others, delighting in patrons and acquaintances, Saying, 'Those whom I teach, protect them and make them follow the Dharma,' 'You should be saved by me; do not associate with others,' 'Those people are impure in their conduct, constantly in noisy places,' Such people cannot diligently cultivate the path of the Buddha. Those who truly seek the path of the Buddha, three times each day and night, Bow down to all the Bodhisattvas, and should generate a respectful heart, Following the path that the Bodhisattvas practice,