English
English version: Those who, regarding the profound sutras and treatises, do not understand their secret meaning, but take the words literally, thereby slandering the principle of dependent origination (依他道理). They give rise to such views, saying: 'The three natures (三性, *trisvabhāva*: parikalpita-svabhāva [遍计所执性, the imagined nature], paratantra-svabhāva [依他起性, the dependent nature], and pariniṣpanna-svabhāva [圆成实性, the perfected nature]), and the three truths (三谛, *trisatya*: saṃvṛti-satya [俗谛, conventional truth], paramārtha-satya [胜义谛, ultimate truth], and anabhilāpya-satya [无自性谛, truth of no self-nature]), are merely expedient teachings, establishing false names in emptiness where nothing exists.' Those who understand in this way are considered to have truly understood the Dharma. Those who speak differently are all engaging in frivolous talk. Therefore, they stubbornly cling to their own views and do not accept the opinions of others. If they encounter someone of dull faculties and little learning, who is deceived by their views and follows their words, they say that this person is intelligent and upright. If they encounter someone intelligent who understands the meaning of the texts, who is able to skillfully establish arguments and is not deceived by their views, they say that this person has deviated from the path, thinking that this person's mind is confused, not understanding the superficiality of their own understanding, and unable to seize upon the other person's flaws to refute them, they say that the other person's mind is not upright and does not understand their meaning. This is like a house dog chasing a fox (㹧), hoping to catch it, but in reality, it cannot catch it at all, yet it thinks that it has surpassed it. Stopping and looking back, it realizes that it has not caught up at all. These people who diminish the Dharma, mainly due to two kinds of ignorance, thereby destroy the Dharma, and thus commit serious offenses. The first is the ignorance of taking a low view as a profound view, and the second is the ignorance of especially despising and slandering the views accepted by the majority. The first kind of ignorance, this view that diminishes the Dharma, among all views, is the lowest, even inferior to the self-view of the non-Buddhists. What is the reason for this? Because this person has taken the most potent medicine, but it has turned into a serious illness. The state of serious illness looks very much like not being sick, so there is no medical skill that can cure this disease. And few people realize that they have this disease. Just like fundamental ignorance (无明) is extremely dark, and the light of prajna (般若, wisdom) is very similar in state, because both have no subject and object. Precisely because both have no subject and object, fundamental ignorance is the most difficult to eliminate. This disease is difficult to cure, you should know that it is also like this. As the verse says: 'To remove the attachment to existence, the Tathagata speaks of emptiness; if someone then clings to emptiness, the Buddhas cannot transform them.' Furthermore, this view arises from a superficial understanding and blindly generates faith. If one cultivates the mind based on this view, one will surely deny faith, fall into great wrong views, and suffer the pain of the Avici hell (无间) for countless kalpas. Therefore, the Bodhisattva deeply pities those who may follow them, so he forewarns that all wise fellow practitioners of pure conduct should not live with them. All self-views arising from non-Buddhists, although there are unreasonable aspects, do not have this harm. As the verse says: 'It is better to give rise to a self-view as large as Mount Sumeru,' -------------------------------------------------------------------------------- 不起空见 如毫厘许
Chinese
由此二缘。最在底下。而其不了。起增上慢。如似最下沙弥。谓居和上之上。是谓举下为高愚也。第二愚者。然佛道广荡。无碍无方。永无所据。而无不当。故曰。一切他义。咸是佛义。百家之说。无所不是。八万法门。皆可入理。而彼自少闻。专其样狭见。同其见者。乃为是得。异其见者。咸谓脱失。犹如有人苇管窥天。谓诸不窥其管内者。皆是不见苍天者矣。是谓恃少诽多愚也。问如经言。譬如贫乞儿。日夜数他宝。不能如说行。多闻亦如是。又言。若有人。分别淫痴及道。是人去佛远。犹如天与地。是知。多闻。有所得见。与乞儿近。去佛道远。虽曰得意。而不忘言。横求名利。甚于俗人。其堕偏执。事在灼然。今我学徒。与彼一殊。不殉名利。捐弃俗事。深信佛法。专求寂静。唯乐随分修心洁行。验知。所解非邪是正。且复执有曰增。取无曰损。我所趣宗。有无俱遣。萧然无据。以为所观。观状如是。何得为患。答逐名利者。背道向俗。其为失理。何足可惜。堪绝世纲将趣道方。服药成疾。甚为可伤。且觉自迷者。非大迷矣。知自闇者。非极闇矣。设使子之心行。不违法相。实不诽拨依他道理故。不执有。而不堕无者。子自离边。玄会中道。不在彼类。那忽跳赴。虽然自是 现代汉语译本 不起空见，即使像毫毛那样微小。 由于这两种原因，（这种人）处在最底层，却不明白事理，生起增上慢（未得谓得）。就像一个最低下的沙弥（小和尚），认为自己比和尚还高明。这叫做以低为高，真是愚蠢啊！第二种愚蠢的人，认为佛道广阔无垠，没有障碍，没有方向，永远没有固定的依据，但又无处不在。所以说，‘一切其他的道理，都是佛的道理。’百家的学说，没有哪一种不是（佛理）。八万四千法门，都可以通向真理。而他们自己却见识浅薄，固守狭隘的见解。和他们见解相同的人，就认为是正确的；和他们见解不同的人，就认为是大错特错。就像有人用苇管看天，认为所有不通过苇管看天的人，都是没有看见苍天的人。这叫做凭借少许见识诽谤多数见识，真是愚蠢啊！有人问：‘经书上说，譬如贫穷的乞丐，日夜数着别人的宝物，却不能如实地享用。多闻的人也是这样。’又说：‘如果有人，分别淫欲、愚痴和真道，这个人就远离佛，就像天和地一样遥远。’由此可知，多闻，有所得见，与乞丐相近，远离佛道。虽然自以为得意，却不忘记追求名利，比世俗之人更甚。他们堕入偏执，这是显而易见的。现在我的学徒，与他们截然不同，不追求名利，抛弃世俗之事，深信佛法，专求寂静，只喜欢随顺自己的能力修心洁行。由此可以验证，我们所理解的不是邪见而是正见。而且执着于‘有’叫做‘增’，执着于‘无’叫做‘损’，我们所追求的宗旨，是有和无都抛弃，空空荡荡，没有执着，以此作为观照的对象。观照的状态是这样，怎么会有什么祸患呢？’回答说：‘那些追逐名利的人，背离正道而趋向世俗，他们失去正理，有什么值得可惜的呢？本来可以断绝世俗的束缚而走向正道，却像服药反而生病一样，真是令人伤心。而且，觉察到自己迷惑的人，不是大迷惑；知道自己愚昧的人，不是极度愚昧。’即使你的心行，不违反法相（诸法的实相），确实不诽谤、不否定依他起性（缘起性）的道理，因此，不执着于‘有’，也不堕入‘无’，你自己远离了边见，玄妙地契合了中道，不在他们那一类人之中，怎么会突然跳到他们那边去呢？虽然你自以为是。
English
English version Do not give rise to empty views, even as small as a hair's breadth. Due to these two reasons, (such a person) is at the very bottom, yet does not understand, giving rise to increased arrogance (thinking one has attained what one has not). It's like a lowest-ranking Shami (novice monk) thinking he is superior to the Abbot. This is called taking the low for the high, truly foolish! The second type of foolish person believes that the Buddha's path is vast and boundless, without obstruction, without direction, never having a fixed basis, yet omnipresent. Therefore, it is said, 'All other doctrines are the Buddha's doctrines.' The teachings of all schools, none are not (Buddhist principles). The eighty-four thousand Dharma doors, all can lead to truth. But they themselves have shallow knowledge, clinging to narrow views. Those who share their views are considered correct; those who differ are deemed completely wrong. It's like someone looking at the sky through a reed pipe, thinking that all who do not look through the pipe are not seeing the blue sky. This is called slandering the many with limited knowledge, truly foolish! Someone asks: 'The scriptures say, like a poor beggar counting the treasures of others day and night, yet unable to enjoy them. The learned are also like this.' It also says: 'If someone distinguishes between lust, ignorance, and the true path, that person is far from the Buddha, like heaven and earth are distant.' From this, it is known that much learning, having some understanding, is close to a beggar, far from the Buddha's path. Although self-satisfied, they do not forget to pursue fame and profit, even more so than worldly people. They fall into bias, which is obvious. Now my disciples are completely different from them, not pursuing fame and profit, abandoning worldly affairs, deeply believing in the Buddha's Dharma, seeking only tranquility, only enjoying cultivating the mind and purifying conduct according to their ability. From this, it can be verified that what we understand is not a wrong view but a correct view. Moreover, clinging to 'existence' is called 'increase,' clinging to 'non-existence' is called 'decrease.' The principle we pursue is to abandon both existence and non-existence, empty and without attachment, taking this as the object of contemplation. The state of contemplation is like this, how can there be any calamity?' The answer is: 'Those who pursue fame and profit, turning away from the right path and towards the worldly, they lose the right principle, what is there to regret? Originally able to sever worldly bonds and walk the right path, but like taking medicine and becoming ill instead, it is truly sad. Moreover, those who realize their own delusion are not greatly deluded; those who know their own ignorance are not extremely ignorant.' Even if your mind and conduct do not violate the Dharma characteristics (the true nature of all phenomena), and indeed do not slander or deny the principle of dependent origination (the nature of arising from conditions), therefore, not clinging to 'existence' and not falling into 'non-existence,' you yourself are far from biased views, mysteriously in accord with the Middle Way, not among those people, how could you suddenly jump over to their side? Although you are self-righteous. --------------------------------------------------------------------------------
Chinese
于中。而非于他者。还堕边执。犹非净智。如经偈云。不肯受他法。是名愚痴人。诸有戏论者。皆是大愚人。若依自是见。而生诸戏论。设此为净智。无非净智者。设使子之见解。堕恶取空。诽拨缘有。亦拨其无。最极损减。而不自觉者。唯子最远于道。乃还近于乞儿。如乞儿云。多宝者富。少财者贫。我无多宝。亦无少财。萧然无据故。我非贫。今子所言与彼同焉。是知。无多无少者。最极贫穷也。拨有拨无者。最极损减也。然至道昏昏。是非莫分。心行密密。得失难别。唯有宿殖善根。禀性质直。深伏我慢。近善知识者。仰依圣典。以为心镜。自内审观。熟微心行。若能如是之人。幸治恶取空病。向说诸佛所不化者。为欲令彼自内惊改。是故还为诸佛所化。以不化言。使自化故。问若欲于此自察心病。依何等典。最为明镜。答如深密经言。若诸有情性。非质直。非质直类。虽有力能思择废立。而复安住自见取中。听闻甚深密意之说。而无力能如实解了。于如是法。虽生信解。而于其义。随言执着。谓一切法。决定皆无自性。决定不生不灭本来寂静。自性涅槃。由此因缘。于一切法。获得无见及无相见。由是见故。拨一切相。皆为无相。诽拨诸法三种性相。何以故。由有依他起相及圆成实相故。故遍计所执相。方可 施设。若于二相。见为无相。彼亦诽拨遍计所执相。是故。说彼诽拨三相。彼虽于法起信解故。福德增长。然于非义。起执着故。退失智慧。智慧退故。退失广大无量善法。瑜伽论云。如有一类。闻说难解空性相应。未极显了密意趣义。甚深经典。不能如实解所说义趣。起不如理虚妄分别。由不巧便。所引寻思。起如是见。立如是论。一切唯假。是为真实。若作是观。名为正观。彼于虚假所依所处。实有唯事。拨为非有。是则一切虚假皆无。何当得有一切唯假。是为真实。由此道理。彼于真实。及与虚假。二种俱谤。都无所有。当知。是名最极无者。如是无者。一切有智同梵行者。不应共住。世尊依此密意。说言。宁如一类起我见者。不如一类恶取空者。云何名为恶取空者。谓有沙门或婆罗门。由彼故。空亦不信受。于此而空。亦不信受。如是名为恶取空者。何以故。由彼故空。彼实是无。于此而空。此实是有。由此道理。可说为空。若说一切都无所有。何处何者。何故名空。亦不应言由此于此即说为空。是故名为恶取空者。乃至广说。且止傍论。还结本宗。持犯轻重略相如前。次第二明持犯浅深者。乘前所说赞毁之戒。以显持犯浅深之相。如多罗戒本云。常代众生。受加毁辱。恶事自向己。好事与他人。若自赞扬己 德。隐他人好事。令他受毁辱者。是为波罗夷罪。依此一文。浅深解何者。下士闻之。齐言取解。自毁赞他。必是福业。自赞毁他。定为犯罪。如是一向随言取故。将修其福。福行少而罪业多。欲舍其罪。却罪一而除福三。是谓浅识持犯过也。上士闻之掬解意趣。举一隅。便以三隅。而变就一文。每用四句而判。由是审别无所滥故。无福而遗。无罪而辨。是谓深解持犯德也。言四句而判者。或有自毁赞他。是福自赞毁他是罪。或有自毁赞他是罪。自赞毁他是福。或有若毁赞若赞毁。或罪或福。或有非毁赞非赞毁。或福或罪。第一句者。如人深愍众生受辱。欲引他所受辱向己。推自所应受荣与他。此意自毁赞他。是福。若欲自受其荣。令他受辱。此意自赞毁他。是罪。第二句者。如知时世风俗所习多。憎自赞毁他之人。每敬自谦扬他之士。又知毁彼彼必呰我。我若赞他他还美我。由此知故。巧求自高。自毁赞他。是为重罪。若知他人所执非理。可舍。自内所解是道。应修直欲建立佛法。饶益有情。自赞毁他。是为大福。第三句者。如有一类性。多诳伪。为欲诳惑世间诸人。凌他所长。覆自所短。由此意故。作矫乱言。毁己小长为过。赞他所短为功。扬己多短为德。抑他所长为失。又有一类。禀性质直。为欲开导世间诸人 现代汉语译本： 德。隐藏他人好事，使他人遭受毁谤侮辱，这是波罗夷罪（Parajika，断头罪）。依据这一段文字，浅显和深刻的理解是什么呢？ 下士听到这些，就按照字面意思理解，认为自我贬低赞扬他人，一定是积福的善业；自我赞扬毁谤他人，一定是造罪的恶行。像这样一味地按照字面意思理解，想要修福，结果善行少而罪业多；想要舍弃罪过，却舍弃了一个罪过，反而除掉了三种福德。这就是浅薄的认识，持戒和犯戒的过失。 上士听到这些，就深入理解其中的意趣，举一反三，将一个文句变化出多种含义。每次用四句来判断，因此能够审慎辨别，不会有所疏漏，不会遗漏福德，也不会错判罪过。这就是深刻的理解，持戒和犯戒的功德。 所说的用四句来判断，或者有自我贬低赞扬他人是福德，自我赞扬毁谤他人是罪过；或者有自我贬低赞扬他人是罪过，自我赞扬毁谤他人是福德；或者有既贬低又赞扬，或者既赞扬又毁谤，可能是罪过，也可能是福德；或者有非贬低也非赞扬，非赞扬也非贬低，可能是福德，也可能是罪过。 第一种情况，比如有人深深怜悯众生遭受侮辱，想要将他人所受的侮辱转移到自己身上，将自己本应享受的荣耀推让给他人，这种心意是自我贬低赞扬他人，是福德。如果想要自己享受荣耀，让他人遭受侮辱，这种心意是自我赞扬毁谤他人，是罪过。 第二种情况，比如知道当今世俗风气，大多憎恨自我赞扬毁谤他人的人，总是尊敬自我谦虚赞扬他人的人。又知道毁谤他人，他人必定会诋毁我；我如果赞扬他人，他人也会赞美我。因为知道这些，巧妙地追求自我抬高，自我贬低赞扬他人，这是严重的罪过。如果知道他人所坚持的并非真理，可以舍弃，自己内心所理解的是正道，应该修行，只想建立佛法，饶益有情众生，自我赞扬毁谤他人，这是巨大的福德。 第三种情况，比如有一类人，大多虚伪狡诈，为了欺骗迷惑世间众人，掩盖他人的优点，掩饰自己的缺点，因为这种心意，做出虚假的言语，贬低自己微小的优点为过失，赞扬他人微小的缺点为功德，宣扬自己众多的缺点为美德，压制他人众多的优点为过失。又有一类人，秉性正直，为了开导世间众人。