English
English version: Those who indulge in dissipation and do not abstain from their habits, are like those who hold precepts in vain, and will eventually be deluded and overthrown. The *Sutra of No-Action in All Dharmas* says: 'If a person distinguishes between precepts, then there are no precepts. If someone clings to precepts, then they have lost the precepts. Precepts and non-precepts are of one essence. Understanding this principle is to be a teacher.' The *Nirvana Sutra* says: 'There are two kinds of precepts. One is that which can be naturally upheld by one's own nature, and the other is that which requires the instruction and admonition of others. If one encounters a master monk and undergoes the white four *karmas* (announcing the *karma* four times), then one can receive the precepts. Even after receiving the precepts, one must rely on the instruction and guidance of the *Upadhyaya* (preceptor), fellow practitioners, and good friends to know how to advance and retreat, listen to the Dharma, expound the Dharma, and possess all kinds of proper conduct. This is called needing the instruction of others.' The *Avatamsaka Sutra*, *Chapter on Pure Conduct*, says: 'If precepts are pure conduct (*brahmacarya*), then are the site and altar precepts?' Question: 'Is purity a precept? Is teaching proper conduct a precept? Is announcing the *karma* three times a precept? Is the *Upadhyaya* a precept? Is the *Acarya* a precept? Is shaving the head a precept? Is wearing the *kasaya* (袈裟) robe a precept? Is begging for food a precept? Is right livelihood a precept?' After observing in this way, there is nothing to grasp onto in the body, nothing to be attached to in practice, and nothing to abide in with regard to the Dharma. The past has already perished, the future has not yet arrived, and the present is empty and still. There is no one who creates *karma*, and no one who receives retribution. This world does not move, and that world does not change. What Dharma here is called pure conduct? Where does it come from? Whose is it? What is its essence? Who creates it through whom? Is it conditioned (*samskrta*) or unconditioned (*asamskrta*)?' True Precepts (All sentient beings inherently possess Buddha-nature. Those who can uphold true precepts are those who recognize their own mind and see their own nature. When seeing one's nature, deluded thoughts do not arise, no discriminating mind or defiled habits arise, entering a state of no-precepts, not self-born, not other-born, not defiled, not pure, no self, no person, no thought, no discrimination, no master, no ruler, no stinginess, no cherishing, needing nothing at all, all desires cease forever, equal to empty space, like inanimate objects, body and mind not belonging to oneself. Breaking precepts and keeping precepts are not two. Those who understand in this way are truly keeping precepts). Impure Dharma teaching. The *Lankavatara Sutra* says: 'In the future there will be people who wear the *kasaya* robe, recklessly speak of existence and non-existence, and destroy my true Dharma.' The Buddha told Mahamati (大慧): 'Those foolish people say there are three vehicles (三乘), but do not speak of mind-only, without various realms.' --------------------------------------------------------------------------------
Chinese
。一切痴外道。妄见作所作。悉著有无论。是故无解脱。涅槃离心意。唯此一法实。藏识说为心。思量以为意。心如白色衣。意识习为垢。垢习之所污。念心不显现。若随言取义。建立于诸法。以彼建立故。死堕地狱中。 佛告大惠。彼人愚痴不知。言说是生是灭。义不生灭。一切言说堕于文字。义则不堕。离有离无故。无生无体故。 净说法。 佛藏经云 舍利弗。是人又能清净持戒。无有瑕疵。不垢不净。自在智者所赞能自具足。随顺禅定时乐坐禅。如是比丘我亦听受供养。舍利弗。身证法身无有疑悔。我听是人高坐说法。虽见凡夫清净持戒。心不贪着外道经义。一心勤求沙门上果。不贪利养善巧定说。多闻广喻犹如大海。乃至失命犹不妄语。不乐诤讼自利利他。唯说清净第一实义。所说如是。舍利弗。如是说者我听说法。如来所说能使诸法不相违逆。为说戒定惠解脱知见。舍利弗。求利比丘。为佛出家而破戒品。何用说法。何以故。舍利弗。我经中说。若人不自善寂不能护。法能令他人善寂自护。无有是处。如人自没污泥欲出他人。无有是处。若人自善寂。能出污泥欲出他人。则有是处。是故舍利弗。我今明了告汝。诽谤如来其罪不轻。实语比丘应听说法。非妄语者持戒比丘。则能法施。舍 现代汉语译本：所有愚痴的外道，虚妄地认为有‘作者’和‘所作’，全都执着于‘有’或‘无’的理论，因此无法得到解脱。涅槃超越了心和意的范畴，只有这个法才是真实的。阿赖耶识被称为‘心’，思虑分别被称为‘意’。心就像白色的衣服，意识的习气就像污垢。被污垢习气所污染，清净的念心就无法显现。如果按照言语来理解意义，在诸法上建立种种概念，因为这些概念的缘故，死后会堕入地狱之中。 佛陀告诉大慧：那些人愚痴无知，不知道言说是生灭的，而义理是不生不灭的。一切言说都落入文字的范畴，而义理则不落入，因为它远离了‘有’和‘无’，没有生起和自体。 清净说法。 《佛藏经》中说：舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称），这个人又能清净地持戒，没有瑕疵，不垢不净，受到自在智者（指佛陀或高层次的修行者）的赞叹，能够自我具足，随顺禅定，喜欢坐禅。这样的比丘（bhikṣu，出家男众），我也允许接受供养。舍利弗，亲身证悟法身，没有疑惑和后悔，我允许这个人高坐说法。即使见到凡夫清净地持戒，心中也不贪着外道的经义，一心勤求沙门（śrāmaṇa，指佛教出家修行者）的上等果位，不贪图利养，善巧地用禅定来说法，多闻广博，譬如大海，乃至失去生命也不说妄语，不喜欢争论诉讼，既能自利又能利他，只说清净的第一义谛。所说就是这样。舍利弗，像这样说法的人，我允许他说法。如来说法能够使诸法不相违逆，为众生宣说戒、定、慧、解脱、解脱知见。舍利弗，贪求利益的比丘，为了佛而出家却又破戒，有什么资格说法呢？为什么呢？舍利弗，我的经典中说，如果一个人自己不能很好地寂静，不能守护正法，却想让别人善于寂静和自我守护，这是不可能的。就像一个人自己陷在污泥中，却想把别人拉出来，这是不可能的。如果一个人自己善于寂静，能够从污泥中出来，并且想把别人拉出来，这才是可能的。所以舍利弗，我现在明确地告诉你，诽谤如来的罪过不轻。说实话的比丘应该允许他说法，不是妄语的人，持戒的比丘，才能行法布施。
English
English version: All foolish non-Buddhist adherents, falsely perceive 'doer' and 'done', all attached to theories of 'existence' or 'non-existence', therefore cannot attain liberation. Nirvana transcends the realm of mind and intention, only this Dharma is real. Ālaya-vijñāna (藏识，storehouse consciousness) is referred to as 'mind', deliberation is regarded as 'intention'. Mind is like white clothing, the habits of consciousness are like dirt. Polluted by the habits of dirt, the pure mind of mindfulness cannot manifest. If one grasps meaning according to words, establishing concepts on all dharmas, because of these concepts, after death, one will fall into hell. The Buddha told Mahamati (大慧，a Bodhisattva): Those people are foolish and ignorant, not knowing that speech is subject to arising and ceasing, while meaning is not subject to arising and ceasing. All speech falls into the realm of words, while meaning does not, because it is apart from 'existence' and 'non-existence', without arising and inherent nature. Pure Dharma teaching. The *Buddha-garbha Sutra* says: 'Śāriputra (舍利弗，one of the Buddha's ten principal disciples, known for his wisdom), this person can also purely uphold the precepts, without flaws, neither defiled nor undefiled, praised by the wise who are at ease (referring to the Buddha or high-level practitioners), able to be self-sufficient, in accordance with meditation, enjoying sitting in meditation. Such a bhikṣu (比丘，ordained male monastic), I also allow to receive offerings. Śāriputra, personally realizing the Dharmakāya (法身，Dharma body), without doubt or regret, I allow this person to sit high and teach the Dharma. Even seeing ordinary people purely upholding the precepts, the mind does not crave non-Buddhist scriptures, wholeheartedly diligently seeking the superior fruit of a śrāmaṇa (沙门，Buddhist renunciate), not greedy for profit and offerings, skillfully using samadhi (禅定，meditative concentration) to teach, learned and vast, like the ocean, even losing life, one would not lie, not enjoying disputes and lawsuits, benefiting both oneself and others, only speaking the pure, ultimate, true meaning. What is said is like this. Śāriputra, such a speaker, I allow to teach the Dharma. The Dharma spoken by the Tathagata (如来，'Thus Gone One', an epithet of the Buddha) can make all dharmas not contradict each other, expounding on śīla (戒，moral discipline), samadhi (定，meditative concentration), prajñā (慧，wisdom), liberation, and the knowledge and vision of liberation. Śāriputra, a bhikṣu seeking profit, having left home for the Buddha but breaking the precepts, what qualification does he have to teach the Dharma? Why? Śāriputra, in my sutras it is said, if a person cannot be well-pacified himself, cannot protect the Dharma, yet wants to enable others to be well-pacified and self-protected, this is impossible. It is like a person himself sinking in mud, yet wanting to pull others out, this is impossible. If a person is well-pacified himself, able to come out of the mud, and wants to pull others out, then it is possible. Therefore, Śāriputra, I now clearly tell you, slandering the Tathagata is no light offense. A bhikṣu who speaks truthfully should be allowed to teach the Dharma, one who does not lie, a bhikṣu who upholds the precepts, can then give the Dharma as a gift.' --------------------------------------------------------------------------------
Chinese
利弗。高坐说法决定断疑。最是上事。若持戒不净着外道义。我则不听。及妄诸者贵世乐者。求利者。乐诤讼者。我亦不听。我听净持戒者。质直心者。通达诸法实相者。高坐说法。舍利弗。破戒比丘宁当舍戒。不着圣人相袈裟覆藏罪垢。蜜作众恶受人信施。舍利弗。云何以小因缘。而于地狱受久远身。阿难。譬如恶贼于王大臣。不敢自现盗他物者。不自言贼。如是阿难。破戒比丘成就非沙门法。上不自言我是恶人。况能向余人说。自言罪人。阿难。如是经者。破戒比丘。随得闻时能自降伏则有惭愧。持戒比丘得自增长。说是法时。九万诸天于诸法中得法眼净。 法华经云 我此九部法随顺众生入大乘为本。 楞伽经云 尔时大惠复请佛言。唯愿为说宗趣之相。令我及诸菩萨善达此义。不随一切众邪妄解。疾得阿耨多罗三藐三菩提。佛言。谛听。当为汝说。大惠言唯。佛言。大惠一切二乘及诸菩萨。有二种宗法相。何等为二。为宗趣法相。言说法相。宗趣法相者。谓自所证殊胜之相。离于文字语言分别。入无漏界成自地行。超过一切不正思觉。伏魔外道生智惠光。是名宗趣法相。言说法相者。为说九部种种教法。离于一异有无等相。以巧方便随众生心令入此法。是名言说法相。汝及诸菩萨当勤修学。尔时 现代汉语译本： 舍利弗（Śāriputra，佛陀十大弟子之一）。高坐法座说法，是为了决断众人的疑惑，这是最重要的事情。如果有人持戒不清净，执着于外道的义理，我是不会听的。以及那些虚妄的人，贪图世俗享乐的人，追求利益的人，喜欢争论诉讼的人，我也是不会听的。我只听那些清净持戒的人，心地正直的人，通达诸法实相的人，高坐法座说法。舍利弗，破戒的比丘宁可舍弃戒律，也不要穿着象征圣人的袈裟来掩盖自己的罪恶，像蜜蜂一样暗中做各种恶事，接受别人的信任和供养。舍利弗，为什么因为一点小小的因缘，而在地狱中遭受长久的苦难呢？阿难（Ānanda，佛陀十大弟子之一），譬如恶贼对于国王大臣，不敢自己显露盗窃来的东西，也不敢自称是贼。像这样，阿难，破戒的比丘成就了非沙门（Śrāmaṇa，出家修行者）的行径，表面上不承认自己是恶人，更何况向别人坦白，自称是罪人呢？阿难，像这样的经典，破戒的比丘如果听闻了，能够自我降伏，就会感到惭愧。持戒的比丘听闻了，就能自我增长。当佛陀宣说此法时，九万诸天在诸法中得到了法眼净（Dharma-cakṣus，证悟佛法的清净之眼）。 《法华经》（Saddharma Puṇḍarīka Sūtra）说：‘我这九部法，随顺众生的根器，以引导他们进入大乘（Mahāyāna，佛教的一个主要分支，旨在普度众生）为根本。’ 《楞伽经》（Laṅkāvatāra Sūtra）说：当时，大慧（Mahāmati，菩萨名）再次请问佛陀：‘希望您能为我们解说宗趣的相状，使我和诸位菩萨能够善于通达这个义理，不随顺一切邪恶的妄想解释，迅速证得阿耨多罗三藐三菩提（anuttarā-samyak-saṃbodhi，无上正等正觉）。’佛陀说：‘仔细听，我将为你解说。’大慧回答：‘好的。’佛陀说：‘大慧，一切二乘（Śrāvakayāna and Pratyekabuddhayāna，声闻乘和缘觉乘）以及诸位菩萨，有两种宗法相。哪两种呢？即宗趣法相和言说法相。宗趣法相是指自己所证悟的殊胜境界，远离文字语言的分别，进入无漏的境界，成就自己所处的修行阶段，超越一切不正当的思虑觉察，降伏魔和外道，生起智慧之光。这就是宗趣法相。言说法相是指为了宣说九部种种教法，远离一异、有无等相对立的相状，以巧妙的方便，随顺众生的心意，使他们进入此法。这就是言说法相。你和诸位菩萨应当勤奋修学。’当时。