Chinese
。无礼无不礼。一礼遍含识。同归实相体(实相者。不顺有体相不依无相是)。 楞伽经云 尔时大惠白佛言。世尊。愿为我说诸佛体性。佛言。大惠。觉二无我。除二种障。离二种死。断二种烦恼。是佛体性。大惠声闻缘觉得此法已亦名为佛。我以是义但说一乘。 尔时世尊重说偈言。善知二无我。除二障二恼。及不思议死。是故名如来。 假三宝 形像佛是佛宝。一切经论教法是法宝。剃发被袈裟受二百五十戒是僧宝(若不识心不见性总无宝)。 真三宝(见性之人三宝具足)。 维摩经云。寂根菩萨曰。佛法众为二。佛即是法。法即是众。是三宝。皆无为相。与虚空等。一切法亦尔。能随此行者。是为入不二法门(不随有行不依无行即是离法之人)。 思益经云 若身证是法。亦不离身见法。亦不离法见身。于是观中不见二相。不见不二相。如是现前知见而亦不见。名圣默然。若有诸菩萨。于上中下法。亦不取不舍。是名行菩提。若法及非法。不分别为二。亦不得不二。是名行菩提。若二即有为。非二即无为。离是二边者。是名行菩提。是人过凡夫。亦不入法位。未得果而圣。是世间福田。行于佛道时。无法可舍离。亦无法可受。是名菩提相。一切无所念。是即如来法。 现代汉语译本：无礼和有礼，实则无所谓无礼和有礼。一次礼敬遍含所有意识，共同回归实相之本体（实相，是不顺从有体相，也不依赖无相）。 《楞伽经》云：当时，大慧菩萨禀白佛说：‘世尊，请为我说诸佛的体性。’佛说：‘大慧，觉悟二无我，去除二种障碍，脱离二种死亡，断除二种烦恼，这就是佛的体性。大慧，声闻和缘觉觉悟此法后，也被称为佛。我因此义，只说一乘。’ 当时，世尊重说偈语：‘善于了知二无我，去除二障二恼，以及不可思议的死亡，因此名为如来。’ 假三宝：形像佛是佛宝，一切经论教法是法宝，剃发披袈裟受二百五十戒是僧宝（若不识自心，不见自性，总而言之就没有宝）。 真三宝（见性之人，三宝具足）。 《维摩经》云：寂根菩萨说：‘佛、法、众为二。佛即是法，法即是众，是三宝，皆是无为之相，与虚空相等，一切法也是如此。能随此而行的人，就是进入不二法门（不随有行，不依无行，就是脱离法的人）。’ 《思益经》云：‘如果身体证悟此法，也不离身而见法，也不离法而见身。在这种观照中，不见二相，也不见不二相。像这样现前知见，却也无所见，名为圣默然。如果有诸菩萨，对于上、中、下法，也不取也不舍，这名为行菩提。如果法和非法，不分别其为二，也不得不二，这名为行菩提。如果二就是有为，非二就是无为，离开这两种边见的人，这名为行菩提。这种人超越凡夫，也不入法位，未得果位而已经是圣人，是世间的福田。在行于佛道时，没有法可以舍离，也没有法可以接受，这名为菩提相。一切无所念，这就是如来法。’
English
English version: Rudeness and non-rudeness, in reality, there is no such thing as rudeness or non-rudeness. One act of reverence encompasses all consciousness, together returning to the essence of true reality (实相, Shíxiàng, true reality, is not conforming to the appearance of existence, nor relying on the appearance of non-existence). The *Laṅkāvatāra Sūtra* says: At that time, Mahamati (大慧, Dà Huì, Great Wisdom) Bodhisattva said to the Buddha: 'World Honored One, please tell me about the nature of all Buddhas.' The Buddha said: 'Mahamati, realize the two no-selves, remove the two kinds of obstacles, escape the two kinds of deaths, and cut off the two kinds of afflictions. This is the nature of the Buddha. Mahamati, those who are *śrāvakas* (声闻, Shēngwén, Hearers) and *pratyekabuddhas* (缘觉, Yuánjué, Solitary Realizers) are also called Buddhas after realizing this Dharma. Therefore, I only speak of the One Vehicle.' At that time, the World Honored One repeated in verse: 'Those who know well the two no-selves, remove the two obstacles and two afflictions, and the inconceivable death, are therefore called *Tathāgata* (如来, Rúlái, Thus Come One).' The false Three Jewels: The Buddha image is the Buddha Jewel, all scriptures and teachings are the Dharma Jewel, shaving the head, wearing the *kasaya* (袈裟, jiāshā, monastic robe), and receiving the 250 precepts is the Sangha Jewel (if one does not recognize one's own mind and see one's own nature, there are no jewels at all). The true Three Jewels (those who see their nature possess all three jewels). The *Vimalakīrti Sūtra* says: The *Śāntendriya* (寂根, Jìgēn, Tranquil Roots) Bodhisattva said: 'Buddha, Dharma, and Sangha are two. Buddha is Dharma, and Dharma is Sangha. These are the Three Jewels, all of which are characterized by non-action, equal to space. All dharmas are also like this. Those who can follow this practice are said to enter the non-dual Dharma gate (not following existence, not relying on non-existence, is to be free from Dharma).' The *Siyi Sutra* says: 'If the body realizes this Dharma, one does not see Dharma apart from the body, nor does one see the body apart from Dharma. In this contemplation, one does not see two aspects, nor does one see non-dual aspects. Thus, one has present knowledge and vision, yet sees nothing. This is called noble silence. If there are Bodhisattvas who neither grasp nor abandon the superior, middle, and inferior dharmas, this is called practicing *bodhi* (菩提, Pútí, enlightenment). If Dharma and non-Dharma are not distinguished as two, nor are they regarded as non-dual, this is called practicing *bodhi*. If two is conditioned, and non-two is unconditioned, one who departs from these two extremes is called practicing *bodhi*. Such a person transcends ordinary beings and does not enter the position of Dharma. Though not yet having attained the fruit, they are already a sage, a field of merit for the world. When walking the Buddha path, there is no Dharma to abandon, nor is there any Dharma to accept. This is called the aspect of *bodhi*. To have no thoughts at all is the Dharma of the *Tathāgata*.' --------------------------------------------------------------------------------
Chinese
文殊师利菩萨问思益菩萨言。云何名为修道。思益菩萨答言。若不分别是法是非法离于二相。名为修道。又问云。何名为修道。答言。不堕有不堕无亦不分别是有是无。习如是者名为修道。 又问。何故不见。答。言离二相故不见。不见即正是见。若说法不违佛不违法不违僧名为说法。若知法即是佛(是佛宝)离相即是法(是法宝)无为即是僧(是僧宝)一人见性。分明三宝具足。 涅槃经云 见性成佛道(除见性外更有法门出三界得成佛者无有是处)假戒(因犯禁戒制戒是。此戒是方便戒。是不了教。只许五岁学五岁若不舍是真外道。是具足邪见人)佛藏经云 佛告舍利弗。我说教者不说受者。舍利弗。于我法中多有如是增上慢教。舍利弗。若受教者受戒五岁不能悉舍。如是所教于是教中勤心精进自有得。无有比丘不往咨问。我说此人虽有五岁犹名邪见。杂外道法顺行魔教。舍利弗。若有比丘受是教已闻空无所得法。即自觉知。我先受者皆是邪见。于空无所得法无悔。深入通达不依一切我见人见。舍利弗。我说此人名为清净梵行。 法句经云 若说诸持戒。无善无威仪。戒性如虚空。持者为迷倒。 金刚三昧经 为说戒者。为不善慢故海波浪故如彼心地八识海澄九识流净风不动波 现代汉语译本 文殊师利菩萨（Manjusri Bodhisattva）问思益菩萨（Soothseeker Bodhisattva）说：‘什么叫做修道？’思益菩萨回答说：‘如果不分别这个法是是或不是，远离有和无这两种对立的相，就叫做修道。’又问：‘什么叫做修道？’回答说：‘不落入“有”的极端，也不落入“无”的极端，也不分别什么是“有”，什么是“无”。像这样修习就叫做修道。’ 又问：‘为什么看不见（真理）？’回答说：‘因为远离了二相的对立，所以看不见。看不见（二相）即是真正的见（真理）。’如果说法不违背佛（Buddha），不违背法（Dharma），不违背僧（Sangha），就叫做说法。如果知道法就是佛（是佛宝），远离相就是法（是法宝），无为就是僧（是僧宝），一个人见到自性，分明地具备了三宝。 《涅槃经》（Nirvana Sutra）说：‘见性成佛道（除了见性之外，如果还有其他法门可以出离三界并成就佛果，那是不可能的）。’假戒（因为触犯禁戒而制定的戒律。这种戒律是方便之戒，是不了义的教导。只允许学习五年，五年后如果不舍弃，那就是真正的外道，是具有完全邪见的人）。《佛藏经》（Buddha-pitaka Sutra）说：‘佛（Buddha）告诉舍利弗（Sariputra）：我说的是教导，不是说接受。舍利弗，在我的法中，有很多像这样增上慢的教导。舍利弗，如果接受教导的人，受戒五年不能完全舍弃（这些教条），像这样所教导的，即使在此教中勤奋精进，也自有其局限。没有比丘不来咨询的。我说这种人即使有五年（的修行），仍然叫做邪见，杂糅外道之法，顺从魔的教导。舍利弗，如果有的比丘接受这种教导后，听闻空无所得之法，就自觉知道，我先前所接受的都是邪见，对于空无所得之法没有后悔，深入通达，不依赖一切我见人见。舍利弗，我说这种人叫做清净梵行。’ 《法句经》（Dhammapada）说：‘如果说诸持戒，无善无威仪，戒性如虚空，持者为迷倒。’ 《金刚三昧经》（Vajrasamadhi Sutra）：为说戒者，为不善慢故，海波浪故，如彼心地八识海澄，九识流净，风不动波。
English
English version Manjusri Bodhisattva asked Soothseeker Bodhisattva: 'What is called cultivating the Path?' Soothseeker Bodhisattva answered: 'If one does not differentiate whether a Dharma is right or wrong, and is detached from the two aspects of existence and non-existence, it is called cultivating the Path.' He further asked: 'What is called cultivating the Path?' He answered: 'Not falling into the extreme of 'existence,' nor falling into the extreme of 'non-existence,' and not distinguishing between what 'is' and what 'is not.' Practicing in this way is called cultivating the Path.' He further asked: 'Why is it not seen (the truth)?' He answered: 'Because one is detached from the duality of the two aspects, it is not seen. Not seeing (the two aspects) is precisely seeing (the truth).' If the Dharma spoken does not contradict the Buddha, does not contradict the Dharma, and does not contradict the Sangha, it is called speaking the Dharma. If one knows that the Dharma is the Buddha (is the Buddha Jewel), detachment from aspects is the Dharma (is the Dharma Jewel), and non-action is the Sangha (is the Sangha Jewel), one person seeing their nature clearly possesses the Three Jewels completely. The Nirvana Sutra says: 'Seeing one's nature, one achieves Buddhahood (apart from seeing one's nature, if there is another Dharma gate that can transcend the Three Realms and attain Buddhahood, there is no such thing).' False precepts (precepts established because of violating prohibitions. These precepts are expedient precepts and are incomplete teachings. They are only allowed to be studied for five years; if one does not abandon them after five years, then one is a true heretic and possesses complete wrong views). The Buddha-pitaka Sutra says: 'The Buddha told Sariputra: I speak of teaching, not of receiving. Sariputra, in my Dharma, there are many such teachings of increased arrogance. Sariputra, if one who receives teachings cannot completely abandon (these doctrines) after taking precepts for five years, then even if one diligently cultivates in this teaching, it has its limitations. There is no Bhikkhu who does not come to inquire. I say that even if such a person has five years (of practice), they are still called wrong views, mixed with heretical doctrines, and following the teachings of Mara. Sariputra, if a Bhikkhu, after receiving such teachings, hears the Dharma of emptiness and non-attainment, then they will consciously know that what I previously received were all wrong views, and they will have no regrets about the Dharma of emptiness and non-attainment, deeply understanding and not relying on all views of self and views of others. Sariputra, I say that such a person is called pure conduct.' The Dhammapada says: 'If one speaks of upholding precepts, without goodness or dignity, the nature of precepts is like empty space, and those who uphold them are deluded.' The Vajrasamadhi Sutra: For those who speak of precepts, because of bad arrogance, like ocean waves, like the mind-ground, the eighth consciousness sea is clear, the ninth consciousness flows purely, the wind does not move the waves. -------------------------------------------------------------------------------- 浪不起戒性等空持者迷倒。
Chinese
诸法无行经云 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。知是为道师。 涅槃经云 戒有二种。一者性自能持。二者须他教敕。若遇师僧白四羯磨。然后得戒。虽得戒已要凭和上诸师同学善友诲喻。乃知。进止听法说法备诸威仪。是名须他教敕。 花严经梵行品云 若戒是梵行者。为场坛是戒耶。问。清净是戒耶。教威仪是戒耶。三说羯磨是戒耶。和上是戒耶。阿阇梨是戒耶。剃发是戒耶。着袈裟衣是戒耶。乞食是戒。正命是戒耶。如是观已于身无所取。于修无所著。于法无所住。过去已灭。未来未至。现在空寂。无作业者。无受报者。此世不移动。彼世不改变。此中何法名为梵行。从何处来。谁之所有体。为是谁由谁而作。为是有为是无。 真戒(一切众生本来自有佛性。是持真戒者识心见性人。是见性之时想念不生。不起分别及有漏习。入无戒不自不他不垢不净无我无人无念无分别无主无宰无吝无惜百无所须。诸欲永息等同虚空。同无情物身心不自。戒犯不二能。如是知者是真持戒人)。 不净说法。 楞伽经云 未来世当有。身著于袈裟。妄说于有无。毁坏我正法。佛告大惠。彼愚痴人说有三乘。不说唯心无诸境界 现代汉语译本： 沉溺于放荡不戒除习性，如同空持戒律，最终会被迷惑颠倒。 《诸法无行经》说：‘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。戒律与非戒律是一体的。明白这个道理，才能成为导师。’ 《涅槃经》说：‘戒律有两种。一种是天性自然能够持守的，一种是需要他人教导训诫的。如果遇到师父僧侣，经过白四羯磨（宣布四次羯磨），然后才能得到戒律。即使得到戒律后，也要依靠和尚、诸位师父、同学、善友的教诲开导，才能知道进退，听法说法，具备各种威仪。这叫做需要他人教敕。’ 《华严经·梵行品》说：‘如果戒律是梵行，那么场地和坛场是戒律吗？’问：‘清净是戒律吗？教导威仪是戒律吗？三次宣告羯磨是戒律吗？和尚（Upadhyaya）是戒律吗？阿阇梨（Acarya）是戒律吗？剃发是戒律吗？穿着袈裟是戒律吗？乞食是戒律吗？正命是戒律吗？’这样观察之后，对于身体没有什么可执取的，对于修行没有什么可执着的，对于佛法没有什么可停住的。过去已经灭亡，未来尚未到来，现在空寂无物。没有造业的人，没有受报的人。此世不会移动，彼世不会改变。这里面什么法叫做梵行？从哪里来？是谁的？本体是什么？是谁通过谁而造作的？是有为法还是无为法？ 真戒（一切众生本来就具有佛性。能够持守真戒的人，是认识自心、见到本性的人。在见到本性的时候，妄想杂念不生起，不起分别心以及有漏的习气，进入无戒的状态，不自生，不他生，不垢，不净，无我，无人，无念，无分别，没有主宰，没有吝啬，没有珍惜，什么都不需要，各种欲望永远止息，等同于虚空，如同无情之物，身心不为自己所有。戒和犯戒没有分别。能够这样理解的人，才是真正持戒的人）。 不清净的说法。 《楞伽经》说：‘未来世将会有这样的人，身穿袈裟，胡乱地说有和无，毁坏我的正法。’佛告诉大慧（Mahamati）：‘那些愚痴的人说有三乘（Triyana），却不说唯心，没有各种境界。’