English
English version: Śāriputra (one of the ten principal disciples of the Buddha). Sitting high on the Dharma seat to expound the Dharma is to resolve the doubts of the people, which is the most important thing. If someone does not uphold the precepts purely and clings to the doctrines of external paths, I will not listen. And those who are false, those who crave worldly pleasures, those who seek profit, and those who enjoy disputes and lawsuits, I will also not listen. I only listen to those who purely uphold the precepts, those who are upright in heart, and those who understand the true nature of all dharmas, sitting high on the Dharma seat to expound the Dharma. Śāriputra, a Bhikṣu (Buddhist monk) who has broken the precepts should rather abandon the precepts than wear the Kāsāya (monk's robe), which symbolizes a sage, to cover up his sins, secretly doing all kinds of evil like a bee, and receiving the trust and offerings of others. Śāriputra, why suffer long-term suffering in hell for a small cause? Ānanda (one of the ten principal disciples of the Buddha), for example, a wicked thief dares not reveal the stolen goods to the king's ministers, nor does he dare to call himself a thief. Likewise, Ānanda, a Bhikṣu who has broken the precepts has achieved the conduct of a non-Śrāmaṇa (ascetic). He does not outwardly admit that he is a bad person, let alone confess to others and call himself a sinner. Ānanda, if a Bhikṣu who has broken the precepts hears such a Sūtra (Buddhist scripture), and is able to subdue himself, he will feel ashamed. A Bhikṣu who upholds the precepts will grow himself. When the Buddha expounded this Dharma, ninety thousand Devas (gods) attained the Dharma-cakṣus (the pure eye of Dharma) in all Dharmas. The *Saddharma Puṇḍarīka Sūtra* (Lotus Sutra) says: 'These nine divisions of my Dharma are in accordance with the capacities of sentient beings, with the fundamental aim of guiding them into the Mahāyāna (the Great Vehicle, a major branch of Buddhism aimed at universal salvation).' The *Laṅkāvatāra Sūtra* says: At that time, Mahāmati (a Bodhisattva) again asked the Buddha: 'I hope that you can explain to us the characteristics of the doctrine and its purpose, so that I and all the Bodhisattvas can be good at understanding this meaning, not follow all evil and false interpretations, and quickly attain anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment).' The Buddha said: 'Listen carefully, I will explain it to you.' Mahāmati replied: 'Yes.' The Buddha said: 'Mahāmati, all Śrāvakayāna and Pratyekabuddhayāna (the Hearer Vehicle and the Solitary Realizer Vehicle) and all the Bodhisattvas have two kinds of doctrinal characteristics. What are the two? They are the characteristics of the doctrine and its purpose, and the characteristics of the Dharma discourse. The characteristics of the doctrine and its purpose refer to the supreme state of realization that one has attained, which is far from the distinctions of words and language, entering the realm of non-outflow, accomplishing the stage of practice in which one is, surpassing all improper thoughts and perceptions, subduing Māras (demons) and external paths, and giving rise to the light of wisdom. This is the characteristic of the doctrine and its purpose. The characteristics of the Dharma discourse refer to the explanation of the nine divisions of various teachings, which are far from the relative characteristics of one and different, existence and non-existence, etc., using skillful means to accord with the minds of sentient beings, so that they may enter this Dharma. This is the characteristic of the Dharma discourse. You and all the Bodhisattvas should diligently study and practice.' At that time. --------------------------------------------------------------------------------
Chinese
世尊重说颂言 宗趣与言说。自证及教法。若能善知见。不堕他妄解。 佛告大惠言。第一义者。是圣智内自证境。非语言分别智境。语言分别不能显示。大惠言。说者生灭动摇展转因缘生。若展转缘生于第一义则不能显示。第一义者。无自他相。言语有相不能显示。第一义者。但唯自心。种种外相悉皆无有。言语分别不能显示。是故大惠应当远离语言分别佛分别。佛告。婆罗门乃至少有心识流动分别外境。皆是世论乃至心流动。是则为世论。分别不起者。是人见自心。 佛告大惠。乃至少有言语分别生。即有常无过常。是故应除二分别觉勿令少在。 乃至有所立。一切皆错乱。若见唯自心。是则无为诤。愚夫乐妄说。不闻真实惠。言说三苦本。真实灭苦因。言说即变异。真实离文字。于妄想心镜。愚生二种见。不识心及缘。即起二妄想。了心及境界。妄想即不生。我无上大乘。超过于名言。其义甚明了。愚夫不觉知。内自证不动。是无上大乘。 思益经云 云何比丘随佛教随佛语。答言。称赞毁辱其心不动。是名随佛教。不随文字语言是名随佛语。又比丘灭一切诸相。是名随佛教。又云。身无所起心无所起。是名第一牢强精进。 有诤法。 思益经云 梵天言。云何比丘多诤 讼。答言。是好是恶此名诤讼。是理是非理此名诤讼。是垢是净此名诤讼。是善是不善此名诤讼。是戒是毁戒此名诤讼。是应作是不应作此名诤讼。以是法得道以是法得果此名诤讼。梵天若于法中有高下心贪着取受。皆是诤讼。乐诤讼者。无沙门法。乐沙门法者。无有妄想贪着。梵天言。云何比丘亲近于佛。答言。若比丘于诸法中不见有法若近若远。是名亲近于佛。梵天言。云何比丘给侍于佛。答言。若比丘身口意无所作。是名给侍于佛。 乐璎珞庄严方便品(一部一卷成。亦名转女身菩萨问答经)若其无诤不可言说。以何等故说名无诤。须菩提言。姊。如来世尊为声闻弟子假名字说。女言。大德须菩提。若有假名即有诤讼。若有诤讼即有颠倒。若有颠倒非沙门法。须菩提言。姊何等是沙门法。女言。大德须菩提。无有文字。无有诤讼。无有颠倒。是沙门法。亦不分别是法。是非法。是沙门法。又不分别忆想不忆想。是沙门法。离一切着。是沙门法。无心离意识。是沙门法。知足是沙门法。离有为法。是沙门法。诸法如虚空。是沙门法。说是沙门法时。中间所集听法诸天。有四十天子。远尘离垢得法眼净。 佛藏经云(佛弟子终有为著相。非沙门法)非沙门自称沙门。不应供养而受供养。名为常贼立憧相 现代汉语译本： 讼。答：什么是好什么是坏，这叫做诤讼。什么是道理什么不是道理，这叫做诤讼。什么是污垢什么是清净，这叫做诤讼。什么是善什么是不善，这叫做诤讼。什么是持戒什么是毁戒，这叫做诤讼。什么是应该做的什么是不应该做的，这叫做诤讼。用这个法可以得道，用这个法可以得果，这叫做诤讼。梵天（Brahma，印度教的创造之神），如果对于法有高下之心，贪恋执着，都是诤讼。喜欢诤讼的人，没有沙门（Śrāmaṇa，佛教修行者）的法则。喜欢沙门法则的人，没有妄想和贪着。梵天问：怎么样才算是比丘（bhikkhu，佛教出家男众）亲近佛呢？答：如果比丘对于诸法之中，不见有法是近还是远，这就叫做亲近佛。梵天问：怎么样才算是比丘给侍佛呢？答：如果比丘身口意都没有所作，这就叫做给侍佛。 《乐璎珞庄严方便品》（一部一卷完成，也叫做《转女身菩萨问答经》）如果其无诤不可言说，以什么缘故说名无诤？须菩提（Subhūti，佛陀的十大弟子之一，解空第一）说：姊，如来世尊为声闻（Śrāvaka，听闻佛陀教法的弟子）弟子假名字说。女说：大德须菩提，若有假名即有诤讼，若有诤讼即有颠倒，若有颠倒非沙门法。须菩提说：姊，什么是沙门法？女说：大德须菩提，没有文字，没有诤讼，没有颠倒，是沙门法。也不分别是法，是非法，是沙门法。又不分别忆想，不忆想，是沙门法。离开一切执着，是沙门法。无心，离开意识，是沙门法。知足，是沙门法。离开有为法，是沙门法。诸法如虚空，是沙门法。说这个沙门法的时候，中间聚集听法的诸天，有四十个天子，远离尘垢，得到法眼净。 《佛藏经》说（佛弟子最终因为执着于相，不是沙门法）：不是沙门却自称是沙门，不应该接受供养却接受供养，这叫做常贼，立起虚假的表相。
English
English version: Dispute. Answer: What is good and what is bad, this is called dispute. What is reason and what is not reason, this is called dispute. What is defilement and what is purity, this is called dispute. What is good and what is not good, this is called dispute. What is keeping precepts and what is breaking precepts, this is called dispute. What should be done and what should not be done, this is called dispute. By this Dharma (law, teaching) one can attain the Way, by this Dharma one can attain the fruit, this is called dispute. Brahma (the creator god in Hinduism), if he has a sense of superiority or inferiority towards the Dharma, and is greedy and attached, all are disputes. Those who enjoy disputes do not have the Dharma of a Śrāmaṇa (Buddhist practitioner). Those who enjoy the Dharma of a Śrāmaṇa have no delusions or attachments. Brahma said: How does a bhikkhu (Buddhist monk) get close to the Buddha? Answer: If a bhikkhu does not see any Dharma as near or far in all Dharmas, this is called getting close to the Buddha. Brahma said: How does a bhikkhu serve the Buddha? Answer: If a bhikkhu does not act with body, speech, or mind, this is called serving the Buddha. 《The Chapter on the Skillful Means of Enjoying Adornments of Necklaces》 (completed in one volume, also known as 《The Sutra of Questions and Answers of a Bodhisattva Transforming from a Female Body》) If there is no dispute, it cannot be spoken of. For what reason is it called non-dispute? Subhūti (one of the Buddha's ten great disciples, foremost in understanding emptiness) said: Sister, the Tathāgata (Buddha) speaks provisionally using names for the Śrāvaka (disciple who hears the Buddha's teachings) disciples. The woman said: Great Virtue Subhūti, if there are provisional names, there will be disputes. If there are disputes, there will be inversions. If there are inversions, it is not the Dharma of a Śrāmaṇa. Subhūti said: Sister, what is the Dharma of a Śrāmaṇa? The woman said: Great Virtue Subhūti, there are no words, no disputes, no inversions, this is the Dharma of a Śrāmaṇa. Also, not distinguishing what is Dharma and what is not Dharma is the Dharma of a Śrāmaṇa. Also, not distinguishing between recollection and non-recollection is the Dharma of a Śrāmaṇa. Being free from all attachments is the Dharma of a Śrāmaṇa. Being without mind and free from consciousness is the Dharma of a Śrāmaṇa. Being content is the Dharma of a Śrāmaṇa. Being free from conditioned Dharmas is the Dharma of a Śrāmaṇa. All Dharmas are like empty space, this is the Dharma of a Śrāmaṇa. When this Dharma of a Śrāmaṇa was spoken, among the devas (gods) gathered to listen to the Dharma, forty devaputras (heavenly beings) were freed from dust and defilement and attained the purity of the Dharma eye. The 《Buddha-pitaka Sutra》 says (Buddhist disciples ultimately become attached to appearances, which is not the Dharma of a Śrāmaṇa): One who is not a Śrāmaṇa but claims to be a Śrāmaṇa, and receives offerings that should not be received, is called a constant thief, setting up false appearances. --------------------------------------------------------------------------------
Chinese
贼。名为自在杀害人贼。是人所食一口皆不净。唯清有向道得道果者能消供养。舍利弗。我灭度后如是等人满阎浮提。专行求利以自生活 有为法。 金刚经云 一切有为法。如梦幻泡影。如露亦如电。应作如是观。 涅槃经云 有为功德多诸过患。 佛藏经云 我所说诸法。随顺第一义。有为不坚牢。如梦之所见。 金刚三昧经云 于有为法如避火坑。 楞伽经云 若依止少法而有少法起。若依止于事此法即便坏。 禅门经云 大乘妙义至理空旷。有为众生而不能入。 大佛顶经云 圆满菩提归无所得。 般若子经云 无智亦无得。以无所得故即菩提萨埵。 修多罗般若经云 佛告须菩提。若有善男子善女人。发菩提心有所得者。即是邪见。邪见之人永不见佛。断一切智名为佛智见。凡夫有为。佛是无为。如是见者非平等见。见凡夫法空佛法亦空。如是见者是名正见。 思益经云 世尊。云何具足六波罗蜜。梵天若不念施。不依戒。不分别忍。不敢精进。不住禅定。不二于惠。是名具足六波罗蜜。 金刚三昧经云 空心不动具六波罗。 此大乘顿教法门。为一切众生本来自有佛性。千经万论大小乘教文字言说。只指众生本性见成佛道。 现代汉语译本： 这种人就像强盗，名字叫做‘自在杀害人贼’（指那些不守戒律，以不正当手段获取供养的人）。他们所吃的一口食物都是不洁净的。只有清净且致力于修行，证得道果的人，才能消化信徒的供养。舍利弗（Śāriputra，佛陀的十大弟子之一）。我涅槃之后，像这样的人会遍布阎浮提（Jambudvīpa，我们所居住的世界），专门为了追求利益而生活，执着于有为法（saṃskṛta-dharma，因缘和合而成的法）。 《金刚经》说：‘一切有为法，如梦幻泡影，如露亦如电，应作如是观。’ 《涅槃经》说：‘有为的功德包含着许多过患。’ 《佛藏经》说：‘我所说的诸法，都是随顺第一义谛（paramārtha-satya，最高的真理）。有为法不坚固，就像梦中所见一样。’ 《金刚三昧经》说：‘对于有为法，应当像躲避火坑一样。’ 《楞伽经》说：‘如果依止少许法而生起少许法，如果依止于事物，此法就会立即坏灭。’ 《禅门经》说：‘大乘（Mahāyāna，佛教的一个主要流派）的妙义至理空旷深远，有为的众生无法进入。’ 《大佛顶经》说：‘圆满菩提（bodhi，觉悟）最终归于无所得。’ 《般若子经》说：‘没有智慧也没有所得，因为没有所得的缘故，就是菩提萨埵（bodhisattva，追求觉悟的众生）。’ 《修多罗般若经》说：‘佛告诉须菩提（Subhūti，佛陀的十大弟子之一）：如果有善男子、善女人，发起菩提心，却有所得之心，那就是邪见。有邪见的人永远见不到佛，断绝一切智慧，却自以为是佛的智慧见解。凡夫执着于有为法，佛是无为法。像这样见解不是平等见。认为凡夫的法是空，佛法也是空，像这样见解才叫做正见。’ 《思益经》说：‘世尊，怎样才能具足六波罗蜜（ṣaṭ-pāramitā，六种到达彼岸的方法）？梵天（Brahmā，印度教的创世神）如果不念及布施，不依持戒律，不分别忍辱，不敢精进，不住于禅定，不以智慧看待事物，这就叫做具足六波罗蜜。’ 《金刚三昧经》说：‘空寂的心不动摇，就具足了六波罗蜜。’ 这种大乘顿教法门，说明一切众生本来就具有佛性。千经万论，大小乘的教法文字言说，只是为了指引众生见到自己的本性，从而成就佛道。