English
English version: Xi (name), rose from his seat and left, saying: 'That Bhikshu (Buddhist monk) causes many people to adopt untrue views.' Because he did not learn the correct pronunciation, he rejoiced at the sound of the Buddha (Buddha), and was angry at the sound of heretics (non-Buddhist religions). Because he did not learn the correct pronunciation, he rejoiced at the sound of Brahmacharya (pure conduct), and was angry at the sound of non-Brahmacharya. Because he did not learn the correct pronunciation, he rejoiced at the sound of purity, and was angry at the sound of defilement. Because he did not learn the correct pronunciation, he rejoiced at the sound of the Holy Fruit (the fruit of enlightenment), and was angry at the sound of ordinary people. Because he did not learn the correct pronunciation, he rejoiced at the sound of pleasure, and was angry at the sound of suffering. Because he did not learn the correct pronunciation, he rejoiced at the sound of renunciation (leaving home life), and was angry at the sound of lay life (living a family life). Because he did not learn the correct pronunciation, he rejoiced at the sound of transcendence (beyond the mundane), and was angry at the sound of the mundane (worldly). Because he did not learn the correct pronunciation, he had a favorable thought about the sound of giving (charity), and an obstructive thought about the sound of stinginess (miserliness). Because he did not learn the Buddha's teachings (Buddha's teachings), he had a favorable thought about the sound of upholding the precepts (observing the precepts), and an obstructive thought about the sound of breaking the precepts (violating the precepts). After leaving that begging place, he returned to the Aranya (quiet place). After arriving at the dwelling place, he made the other Bhikshus also accept the views like him, and then saw Xigen Bodhisattva (Xigen Bodhisattva) in the crowd, and said: 'This Bhikshu causes many people to accept inverted views. This Bhikshu causes many people to accept wrong views. This Bhikshu is a mixed practitioner, accepting greed without hindrance, just like accepting hatred and ignorance without hindrance, and accepting all dharmas (all things) without hindrance.' Xigen Bodhisattva thought: 'Now this Bhikshu will surely create karmic obstacles, I need to tell him such profound principles, so that he can plant the cause of cultivating the Dharma (teachings) that helps Bodhi (enlightenment).' At that time, Xigen Bodhisattva, in order to make the public believe, said this Gatha (verse) in front of the Sangha (community) of Bhikshus: 'Greed can also be said to be Nirvana (Nirvana), hatred and ignorance can also be said to be so! One should awaken to the Middle Way (the Middle Way), the Buddha's Bodhi is inconceivable. If one distinguishes greed, as well as hatred, ignorance, etc.; then one will be far away from the Buddha's Bodhi, just like heaven and earth are far apart. If one does not destroy greed and hatred, then those who enter ignorance can also see Bodhi;'
Chinese
彼即近于胜菩提， 当得于忍亦不久。 贪欲菩提二非二， 一入平等与相应； 若不如是随顺觉， 彼佛菩提远复远。 贪欲不生亦不灭， 未曾作恼染于心； 若有我想有得见， 为彼贪欲泥犁入。 所有欲法即佛法， 所有佛法即欲法； 此二一字而无相， 如是知者为导师。 若分别戒破戒已， 以戒自高而醉逸； 彼不生天况菩提， 但自安住有得见。 若于烦恼分别已， 常好依倚瞋见中； 此道非是胜菩提， 若念彼则凡夫缚。 若住兰拏分别已， 高贵自我而欺他； 彼无菩提无佛法， 但自安住兰拏见。 兰拏法中既不见， 于村落中作威仪； 天修罗中彼是贼， 何有菩提及佛法？ 若分别我当作佛， 彼凡无智力所牵； 所有佛法如虚空， 于中无取亦无舍。 见行菩提本不二， 名字数音说为人； 若不入于此法中， 彼佛菩提远复远。 若求菩提无菩提， 若见菩提远菩提； 不此教中至灭度， 分别此法无有实。 若佛法中生羡乐， 彼则远此佛菩提； 无实法中既生羡， 则当复受于苦恼。 若以供养异不供， 供养法中 现代汉语译本 他已接近殊胜的菩提（bó tí，觉悟），不久也将获得忍位（rěn wèi，对法理的认可）。 贪欲和菩提并非二元对立，一旦进入平等性，两者便相互相应； 如果不能这样随顺觉悟，那他与佛的菩提相距遥远。 贪欲不生也不灭，从未对心造成恼害和污染； 如果有人执着于‘我’的观念，并有所得之见，那么这种贪欲会让他堕入地狱（ní lí，地狱）。 所有的欲望之法即是佛法，所有的佛法即是欲望之法； 这两者在本质上是同一的，没有分别的相状，像这样认知的人才是导师。 如果分别持戒和破戒，并因持戒而自高自大、放纵逸乐； 这样的人不但不能生天，更何况是菩提，只是安住在自我的见解中。 如果对烦恼进行分别，并且常常执着于嗔恨的见解中； 这条道路并非通往殊胜菩提的道路，如果执着于这些念头，就会被凡夫的执着所束缚。 如果安住在寂静处（lán ná，寂静处）进行分别，并以高贵的自我来欺骗他人； 这样的人既没有菩提，也没有佛法，只是安住在寂静处的见解中。 既然在寂静的修行中没有证悟，却在村落中摆出威严的姿态； 这样的人在天人和阿修罗（ā xiū luó，非天）中都是盗贼，又怎么会有菩提和佛法呢？ 如果分别认为‘我’将成佛，那么他就会被凡夫的无知力量所牵引； 所有的佛法都像虚空一样，其中没有可取也没有可舍。 见地和修行，菩提的体性原本不是二元对立的，只是为了方便才用名字、数字和声音来称呼人； 如果不能进入这种法性之中，那他与佛的菩提相距遥远。 如果追求菩提，反而得不到菩提，如果以有所得之心看待菩提，那就会远离菩提； 不在此教法中修行，就无法达到灭度（miè dù，涅槃），分别这些法，是没有真实的。 如果在佛法中产生贪恋和喜好，那他就会远离佛的菩提； 在没有实体的法中产生贪恋，那么他将会再次承受苦恼。 如果以供养和不供养来区分，那么就不是真正的供养法。
English
English version He is close to the supreme Bodhi (bó tí, enlightenment), and will soon attain forbearance (rěn wèi, acceptance of the Dharma). Greed and Bodhi are not two; once entering equality, they correspond with each other; If one does not accord with awakening in this way, then he is far, far away from the Bodhi of the Buddha. Greed neither arises nor ceases, and has never troubled or defiled the mind; If someone has the thought of 'I' and has a view of attainment, then that greed will lead him into hell (ní lí, hell). All the laws of desire are the Buddha's laws, and all the Buddha's laws are the laws of desire; These two are one in essence and without form; one who knows this is a guide. If one distinguishes between keeping and breaking precepts, and becomes arrogant and indulgent because of keeping precepts; Such a person will not be born in heaven, let alone attain Bodhi, but will only abide in his own views. If one distinguishes between afflictions and constantly relies on views of anger; This path is not the path to supreme Bodhi; if one clings to these thoughts, he will be bound by the attachments of ordinary people. If one dwells in a quiet place (lán ná, quiet place) and makes distinctions, and deceives others with a noble self; Such a person has neither Bodhi nor the Buddha's Dharma, but only abides in the views of the quiet place. Since one has not attained enlightenment in quiet practice, yet displays an imposing demeanor in villages; Such a person is a thief among gods, humans, and asuras (ā xiū luó, non-gods); how can he have Bodhi and the Buddha's Dharma? If one distinguishes and thinks, 'I will become a Buddha,' then he will be led by the ignorant power of ordinary people; All the Buddha's Dharma is like the void, in which there is neither taking nor giving up. View and practice, the nature of Bodhi, are originally not two; names, numbers, and sounds are used to refer to people for convenience; If one cannot enter into this Dharma nature, then he is far, far away from the Bodhi of the Buddha. If one seeks Bodhi, one will not attain Bodhi; if one views Bodhi with a mind of attainment, one will be far from Bodhi; Without practicing in this teaching, one cannot reach extinction (miè dù, nirvana); distinguishing these dharmas is without reality. If one develops craving and delight in the Buddha's Dharma, then he will be far from the Bodhi of the Buddha; If one develops craving in unreal dharmas, then he will again suffer affliction. If one distinguishes between offering and not offering, then it is not true offering.
Chinese
则聚着； 若知此界同平等， 彼当作佛人中尊。 若不于佛及佛法， 诸种诸处未曾见； 彼于诸法则不染， 觉菩提已破摩罗。 若欲度脱诸众生， 彼众生界未曾念； 诸法犹如涅槃等， 彼若见是作人尊！ 若说外道是恶意， 若说诸佛人胜者； 于此二中无差别， 如是知者作导师。 若觉菩提无所觉， 若如是知无所知； 佛与非佛不等佛， 此不分别人中上。 佛于菩提未曾觉， 众生未曾有脱者； 凡夫分别无有法， 彼远复远佛法中。 若有为法非有为， 彼所有数未曾有； 若无有数算亦无， 此诸方便不说二。 若无众生无成就， 不见佛法是实有； 如佛亦如诸众生， 如是知者触菩提。 若欲当觉胜菩提， 于彼欲法莫分别； 所有欲法自性相， 彼即佛德不可思。 若佛法中未曾发， 于佛菩提不生心； 无异菩提无异心， 如是知者作导师。 以菩提心凡自高， 若分别念我作佛； 彼无菩提无佛法， 则舍此法自性印。 若念众生我欲脱， 愚痴着彼众生想； 说众生者无众生， 菩提不于众生住。 若见众生如是怖， 现代汉语译本： 则会聚集在一起； 如果知道这个世界是平等的，那么他将成为人中最受尊敬的佛。 如果对于佛（Buddha）和佛法（Dharma），在各种情况和地方都未曾见过； 那么他对于各种法则就不会被沾染，觉悟菩提（Bodhi）后就能破除摩罗（Mara，魔）。 如果想要度脱所有的众生，却从未想过众生界； 如果认为诸法（Dharmas）犹如涅槃（Nirvana）一样平等，那么他如果能这样看待，就能成为人中最受尊敬的人！ 如果说外道是恶意的，又说诸佛是人中的胜者； 如果对于这两者没有差别心，那么这样认知的人可以成为导师。 如果觉悟菩提却无所觉悟，如果像这样认知却无所认知； 佛与非佛没有不同，此不分别的人是人中之上。 佛对于菩提未曾觉悟，众生也未曾被解脱； 凡夫分别执着于没有实体的法，他们距离佛法非常遥远。 如果认为有为法（conditioned dharmas）不是有为的，那么他所拥有的数量就从未存在过； 如果没有数量，那么算数也就没有意义，这些方便法门不说二元对立。 如果没有众生，也就没有成就，也无法见到佛法是真实存在的； 如佛一样，也如所有众生一样，像这样认知的人才能触及菩提。 如果想要觉悟殊胜的菩提，就不要对欲望之法有所分别； 所有欲望之法的自性相，那就是佛的功德，不可思议。 如果在佛法中未曾发起（信心），就不会对佛的菩提生起向往之心； 没有不同的菩提，也没有不同的心，像这样认知的人可以成为导师。 如果以菩提心自视甚高，如果分别念想‘我将成佛’； 那么他就没有菩提，也没有佛法，就舍弃了此法的自性印。 如果想着要度脱众生，愚痴地执着于众生的概念； 说众生，实则无众生，菩提不住于众生之中。 如果看到众生如此恐惧，
English
English version: Then they gather together; If one knows this world is equal, then he will become the most respected Buddha among people. If one has never seen the Buddha (Buddha) and the Dharma (Dharma) in various situations and places; Then he will not be tainted by various laws, and after awakening Bodhi (Bodhi), he can break Mara (Mara, the demon). If one wants to liberate all sentient beings, but has never thought about the realm of sentient beings; If one thinks that all Dharmas (Dharmas) are as equal as Nirvana (Nirvana), then if he can see it this way, he can become the most respected person among people! If one says that heretics are malicious, and also says that all Buddhas are the victors among people; If there is no difference between the two, then the person who knows this can become a guide. If one awakens to Bodhi but has nothing to awaken to, if one knows like this but has nothing to know; There is no difference between Buddha and non-Buddha, and the person who does not distinguish this is above all people. The Buddha has never awakened to Bodhi, and sentient beings have never been liberated; Ordinary people cling to the unreal dharmas, and they are very far from the Buddha's teachings. If one thinks that conditioned dharmas (conditioned dharmas) are not conditioned, then the number he possesses has never existed; If there is no number, then arithmetic is meaningless, and these expedient methods do not speak of duality. If there are no sentient beings, there will be no achievement, and it will not be possible to see that the Buddha's teachings are real; Like the Buddha, and like all sentient beings, the person who knows this can touch Bodhi. If you want to awaken to the supreme Bodhi, do not distinguish between the laws of desire; The self-nature of all the laws of desire is the merit of the Buddha, which is incredible. If one has never initiated (faith) in the Buddha's teachings, one will not have a longing for the Buddha's Bodhi; There is no different Bodhi, and there is no different mind, the person who knows this can become a guide. If one regards oneself highly with the Bodhi mind, if one thinks 'I will become a Buddha'; Then he has no Bodhi, no Buddha Dharma, and abandons the self-nature seal of this Dharma. If one thinks of liberating sentient beings, foolishly clinging to the concept of sentient beings; Speaking of sentient beings, in fact there are no sentient beings, and Bodhi does not dwell in sentient beings. If you see sentient beings so frightened,