Chinese
如是菩萨为亲近佛世尊无上正真之道，亦不想念近佛不近佛。何以故？亦不见坏一事。所以者何？亦不见一切人异；亦不见道异；亦不见一切人；亦复不见于道。” 佛尔时说偈言： “不于法界言是非， 不于法界无所坏， 法界如是一切如， 若不思惟不了义。 已信于法一切空， 六衰久长与空会， 一切法寂得自在， 若一处空余皆尔。 于法无见无能视， 亦复无我不可获， 若我学得如是者， 如为审谛晓道意。 行应寂静逮空藏， 止与相随诸法处， 皆知诸法为寂然， 于是寂净无不可。 世最世间法皆知， 于是不疑不转还， 不断于愿愿来愿， 闻法常念不懈慢。 于无央数不可计， 其身所作不自见， 展转五道不见法， 凡人罗汉乃能知。 凡人所习常念说， 如是之事罗汉法， 亦复不举亦不下， 寂静不受尔乃知。 一切法数皆悉知， 不于法界有所坏， 忍辱虚空等无异， 诸法虚空皆如是！ 忍辱如空无所念， 一切诸法入一智， 如无从生不生习， 如是所行道不难。 如是亲近无量道， 于是心念无懈倦， 若我他人法如是， 所求无得则觉道。 “天子！菩萨复有四事法， 现代汉语译本： ‘如果菩萨为了亲近佛世尊无上正真之道，也不应该想念亲近佛或者不亲近佛。为什么呢？因为他不见有任何一件事可以被破坏。这是什么原因呢？因为他不见一切人有差异；也不见道有差异；也不见一切人，也不见道。’ 佛陀当时说了这样的偈语： ‘不要在法界中说“是”或者“非”，不要在法界中有所破坏，法界的真相就是这样，一切事物的真相也是这样，如果不这样思惟就不能了解其真正的含义。 已经相信一切法都是空性的，六衰（指色、声、香、味、触、法六种对外界的感受）的消亡最终与空性相会，一切法寂静就能获得自在，如果一个地方是空性的，那么其他地方也都是如此。 对于法没有能见和所见，也没有“我”这个概念，无法获得“我”，如果我能学到这些，就能真正明白道的意义。 行为应当寂静，获得空性的宝藏，停止与各种现象相随，安住于诸法之处，了知一切法都是寂然不动的，这样就能达到寂静清净，无所不可。 世间和出世间的法都了知，对于这些不再怀疑，也不会退转，不断地发起誓愿，誓愿接连不断，听闻佛法时常忆念，不懈怠轻慢。 对于无数不可计数的事物，自身所做的事情也不执着于自己的功劳，在五道中轮回辗转，不能见到真法，只有凡人和罗汉才能了知。 凡人所习惯的是常念常说，罗汉的境界是，既不抬高也不贬低，寂静无为才能真正了知。 一切法的数量都完全知晓，不在法界中有所破坏，忍辱和虚空没有差别，一切法和虚空都是一样的！ 忍辱就像虚空一样，没有任何念头，一切诸法都融入一个智慧中，就像无所从来，不生不灭一样，这样修行道就不难了。 这样亲近无量的道，对于道的心念没有懈怠疲倦，如果我、他人和法都是这样的，那么所求的都不可得，就能觉悟真道。’ ‘天子！菩萨还有四种法，'
English
English version: ‘If a Bodhisattva, in order to be close to the World Honored One, the unsurpassed and truly correct path, should not even think about being close to or not close to the Buddha. Why? Because he does not see that there is anything that can be destroyed. What is the reason for this? Because he does not see any difference in all people; nor does he see any difference in the path; nor does he see all people, nor does he see the path.’ The Buddha then spoke these verses: ‘Do not say 'is' or 'is not' in the Dharma realm, do not destroy anything in the Dharma realm, the truth of the Dharma realm is like this, the truth of all things is like this, if you do not think in this way, you cannot understand its true meaning. Having already believed that all dharmas are empty, the decay of the six senses (referring to the six kinds of feelings about the outside world: form, sound, smell, taste, touch, and dharma) will eventually meet with emptiness, all dharmas being still can attain freedom, if one place is empty, then all other places are also like this. For the Dharma, there is no seer and nothing to be seen, and there is no concept of 'I', and 'I' cannot be obtained. If I can learn these, I can truly understand the meaning of the path. Behavior should be quiet, obtain the treasure of emptiness, stop being with various phenomena, abide in the place of all dharmas, know that all dharmas are still and unmoving, so that you can achieve stillness and purity, and there is nothing that is impossible. Knowing both worldly and transcendental dharmas, no longer doubting these, and not retreating, constantly making vows, vows are continuous, and constantly remembering when hearing the Dharma, without懈怠 or慢. For countless and incalculable things, one's own actions are not attached to one's own merits, revolving in the five paths, unable to see the true Dharma, only ordinary people and Arhats can know. What ordinary people are accustomed to is constant thought and constant speech, the realm of Arhats is that they neither raise nor lower, and only by being quiet and inactive can they truly know. All the numbers of all dharmas are fully known, and there is no destruction in the Dharma realm, forbearance and emptiness are no different, all dharmas and emptiness are the same! Forbearance is like emptiness, without any thoughts, all dharmas are integrated into one wisdom, just like nothing comes from, neither arising nor ceasing, so practicing the path is not difficult. In this way, being close to the immeasurable path, there is no懈怠 or fatigue in the mind of the path, if I, others, and the Dharma are like this, then what is sought is unattainable, and one can awaken to the true path.’ ‘Son of Heaven! Bodhisattvas also have four dharmas,’ --------------------------------------------------------------------------------
Chinese
于甚深戒行不放逸。何等为四？如是天子！菩萨自思惟，何等名为戒？如是自视身所行，皆知身所行善、口所言善、心所念善，是名曰为戒。云何身所行、口所言、心所念？不犯身事、不杀、不盗、不淫，是名为身行善。云何口所言善？不恶口、不两舌、不妄言、不绮语，是为口所言善。云何意所念善？不嫉、不恚、不邪见，是名为意所念善。如是为自视悉见，用是故，皆具得如身、口、意所行，不作是事无有能普说其德者；亦不青黄赤白红不离色；亦不眼识而可识。如是亦不意识分别而可识。何以故？于是不生无所生，于起无所起。如是不生无所生、不起无所起，于是便逮得无能说普演之德，是时心安住而不摇，如是不相逢无能普演，如是无有能普演说，亦不自言我能作是、说作、是行者，心亦不可见。如是说心，戒亦复不可见迹。如是天子！菩萨逮得甚深戒之德。 “复次天子！菩萨逮知离所见身功德，知于所见无所起，若戒、若恶戒等无所作。 “复次天子！菩萨逮得住入甚深法要，作如是祠，诸所学事深远之行皆悉行，于一切诸乘行皆悉行，是名曰为戒。如是行为不自欺亦不欺他人，如是者名曰甚深戒。 “复次天子！菩萨得不犯戒、不亏戒、不亡戒。云何菩萨不犯于戒、不亏于戒、不亡 现代汉语译本： 对于甚深的戒行不放逸。什么是四种不放逸呢？如是天子！菩萨自己思惟，什么叫做戒？如是自己观察身体所做的事情，都知道身体所做的是善事、口里所说的是善语、心里所想的是善念，这叫做戒。怎样是身体所做、口里所说、心里所想的善呢？不犯身体所做的事，不杀生、不偷盗、不邪淫，这叫做身体行为的善。怎样是口里所说的善呢？不说粗恶的话、不两舌、不说谎、不说花言巧语，这叫做口里所说的善。怎样是心里所想的善呢？不嫉妒、不嗔恚、没有邪见，这叫做心里所想的善。像这样自己观察全部都能看见，因为这样，都能具备如身体、口、意所做，不做这样的事就没有人能够普遍述说它的功德；也不像青黄赤白红这些不离颜色；也不像眼睛的意识可以识别。像这样也不像意识分别可以识别。为什么呢？因为对于它不生，没有所生，对于起，没有所起。像这样不生没有所生、不起没有所起，于是便获得了没有能说普遍演说的功德，这时心安住而不动摇，像这样不相逢就没有能普遍演说，像这样没有能普遍述说，也不自己说我能做这些、说做、是修行者，心也是不可见的。像这样说心，戒的踪迹也是不可见的。如是天子！菩萨获得了甚深戒的功德。 ‘再者，天子！菩萨得知远离所见之身的功德，知道对于所见没有所起，无论是戒、还是恶戒等都没有所作。 ‘再者，天子！菩萨获得了安住进入甚深法要，做这样的祭祀，所有学习的事情、深远的修行都全部实行，对于一切诸乘的修行都全部实行，这叫做戒。像这样的行为不自欺也不欺骗他人，像这样的就叫做甚深戒。 ‘再者，天子！菩萨得到不犯戒、不亏戒、不亡戒。怎样是菩萨不犯于戒、不亏于戒、不亡戒
English
English version: He is not negligent in profound precepts and conduct. What are the four types of non-negligence? Thus, O son of the gods! A Bodhisattva contemplates, what is called a precept? Thus, he observes his own bodily actions, knowing that his bodily actions are good, his verbal utterances are good, and his mental thoughts are good; this is called a precept. How are bodily actions, verbal utterances, and mental thoughts good? Not transgressing bodily actions, not killing, not stealing, not engaging in sexual misconduct; this is called goodness in bodily conduct. How are verbal utterances good? Not using harsh language, not engaging in divisive speech, not lying, not engaging in frivolous speech; this is called goodness in verbal utterances. How are mental thoughts good? Not being jealous, not being angry, not holding wrong views; this is called goodness in mental thoughts. Thus, he observes and sees everything himself; because of this, he fully possesses the conduct of body, speech, and mind. Not doing such things, no one can universally describe its virtues; it is also not like blue, yellow, red, white, or crimson, which are inseparable from color; nor is it discernible by eye consciousness. Likewise, it is not discernible by the discrimination of consciousness. Why? Because in it, there is no birth, nothing is born; in arising, nothing arises. Thus, not being born, nothing is born; not arising, nothing arises; then one attains the virtue of being indescribable and universally proclaimed. At this time, the mind abides peacefully and does not waver; thus, without encountering, there is no universal proclamation; thus, there is no universal description, nor does one say, 'I can do this, speak, or act.' The mind is also invisible. Thus, speaking of the mind, the traces of precepts are also invisible. Thus, O son of the gods! A Bodhisattva attains the virtue of profound precepts. 'Furthermore, O son of the gods! A Bodhisattva attains the merit of knowing the body apart from what is seen, knowing that in what is seen, nothing arises, whether it be precepts or evil precepts, nothing is made.' 'Furthermore, O son of the gods! A Bodhisattva attains abiding and entering into the profound essentials of the Dharma, making such offerings, all the things learned, the profound practices are all performed, and the practices of all vehicles are all performed; this is called a precept. Such conduct does not deceive oneself nor deceive others; such is called a profound precept.' 'Furthermore, O son of the gods! A Bodhisattva obtains not violating precepts, not diminishing precepts, not losing precepts. How does a Bodhisattva not violate precepts, not diminish precepts, not lose --------------------------------------------------------------------------------
Chinese
于戒？天子！能自护者便能护于戒。天子！自知者便能知戒，不轻易于戒，于所学无所缺，于戒而不亡，用是故不亡于戒。一切他人法皆悉知。何所是他人？我为在何所？亦不佷他人亦尔！天子！用是故能度脱一切人。天子！是为四法。菩萨得甚深戒而不放逸。” 佛尔时便说偈言： “身口意所行， 法洁净复净； 其行胜珍宝， 是戒应菩萨！ 是十无过上， 黠持护菩萨！ 身口意不亏， 是戒为最黠。 不作亦不生， 于生而无生； 无种无处住， 无智云何得？ 不会不作戒， 眼视不可见； 亦非耳鼻口， 非身意所识。 不造六情根， 所住亦无处； 是戒甚清净， 戒亦无所住。 守戒不放逸， 于戒无我想； 护戒无戒想， 以是得深戒。 于是见身行， 离于诸所见； 不随望见处， 于戒无想念。 如律入深法， 诸行皆办毕； 灭有便能护， 于戒无异想。 有我便有戒， 无我亦无戒； 是说为恐畏， 知我则有戒。 空寂戒无念， 寂静戒无著； 空寂戒无时， 寂戒不思惟。 不亏戒无上， 于戒不贡高； 戒亦无我想， 是则甚深戒。 于戒甚勇悍， 不为不善哉； 一 现代汉语译本 ‘于戒’（关于戒律）？天子（统治者）！能自我守护的人便能守护戒律。天子！了解自己的人便能了解戒律，不轻视戒律，对于所学没有缺失，对于戒律而不丧失，因此不丧失戒律。知晓一切他人的法。什么是‘他人’？我存在于何处？也不要怨恨他人也是如此！天子！因此能度脱一切人。天子！这就是四种法。菩萨获得甚深的戒律而不放逸。” 佛陀当时便说了偈语： ‘身口意所行，法洁净复净； 其行胜珍宝，是戒应菩萨！ 是十无过上，黠持护菩萨！ 身口意不亏，是戒为最黠。 不作亦不生，于生而无生； 无种无处住，无智云何得？ 不会不作戒，眼视不可见； 亦非耳鼻口，非身意所识。 不造六情根，所住亦无处； 是戒甚清净，戒亦无所住。 守戒不放逸，于戒无我想； 护戒无戒想，以是得深戒。 于是见身行，离于诸所见； 不随望见处，于戒无想念。 如律入深法，诸行皆办毕； 灭有便能护，于戒无异想。 有我便有戒，无我亦无戒； 是说为恐畏，知我则有戒。 空寂戒无念，寂静戒无著； 空寂戒无时，寂戒不思惟。 不亏戒无上，于戒不贡高； 戒亦无我想，是则甚深戒。 于戒甚勇悍，不为不善哉；’
English
English version ‘Regarding precepts?’ O, Son of Heaven (ruler)! One who can protect oneself can then protect the precepts. O, Son of Heaven! One who knows oneself can then know the precepts, not being careless with the precepts, having no deficiency in what is learned, and not losing the precepts, therefore not losing the precepts. Knowing all the laws of others. What is ‘others’? Where do I exist? And do not resent that others are also like this! O, Son of Heaven! Therefore, one can liberate all people. O, Son of Heaven! These are the four laws. A Bodhisattva obtains profound precepts and is not negligent.’ The Buddha then spoke in verse: ‘What the body, mouth, and mind do, The law is pure and ever pure; Its practice surpasses precious jewels, These precepts are fitting for a Bodhisattva! These ten are unsurpassed, The wise hold and protect the Bodhisattva! Body, mouth, and mind without fault, These precepts are the wisest. Not made, nor born, In birth, yet without birth; Without seed, without dwelling place, Without wisdom, how to obtain? Not assembled, not made are the precepts, Visible to the eye, yet cannot be seen; Nor are they ear, nose, or mouth, Not known by body or mind. Not creating the six sense roots, The dwelling place is also nowhere; These precepts are very pure, The precepts also dwell nowhere. Guarding the precepts without negligence, In the precepts, without thought of self; Protecting the precepts without thought of precepts, With this, one obtains profound precepts. Thereupon seeing the actions of the body, Separated from all that is seen; Not following the place of hope and sight, In the precepts, without thought or念. Like the law, entering deep Dharma, All practices are completely fulfilled; Extinguishing existence, one can then protect, In the precepts, without different thoughts. With self, then there are precepts, Without self, then there are no precepts; This is said for fear, Knowing self, then there are precepts. Empty and still, precepts without念, Quiet precepts without attachment; Empty and still, precepts without time, Quiet precepts without思惟. Without fault, precepts are unsurpassed, In the precepts, without arrogance; The precepts also have no thought of self, These are then profound precepts. In the precepts, very brave and fierce, Not doing what is not good;’ -------------------------------------------------------------------------------- 戒具众行， 一切法叵得。 戒有想为痴， 无戒言守戒； 是为灭戒果， 不脱于五道。 远离诸所见， 我所皆不见； 戒亦无所见， 不畏于五道。 视不见为见， 不增不善戒； 于我而无病， 习戒皆悉见。”◎ 佛说道神足无极变化经卷第一