English
English version: These are like robbers, named 'Freely Killing People Thieves' (referring to those who do not observe precepts and obtain offerings through improper means). Every bite of food they eat is impure. Only those who are pure and dedicated to practice, attaining the fruit of the Path, can digest the offerings of believers. Śāriputra (one of the Buddha's ten great disciples). After my Parinirvana (final departure), such people will fill Jambudvīpa (the world we live in), dedicated to seeking profit for their own livelihood, clinging to conditioned dharmas (saṃskṛta-dharma, phenomena that arise from causes and conditions). The Diamond Sutra says: 'All conditioned dharmas are like dreams, illusions, bubbles, shadows, like dew and lightning; thus should you contemplate them.' The Nirvana Sutra says: 'Conditioned merits contain many faults.' The Buddha Treasury Sutra says: 'All the dharmas I speak are in accordance with the supreme truth (paramārtha-satya, the highest truth). Conditioned dharmas are not firm, like what is seen in a dream.' The Vajrasamadhi Sutra says: 'Regarding conditioned dharmas, one should avoid them as if avoiding a pit of fire.' The Lankavatara Sutra says: 'If one relies on a little dharma and a little dharma arises, if one relies on things, this dharma will immediately perish.' The Zen Gate Sutra says: 'The profound meaning of Mahāyāna (the Great Vehicle, a major branch of Buddhism) is vast and empty; conditioned beings cannot enter it.' The Surangama Sutra says: 'Perfect Bodhi (enlightenment) ultimately returns to no attainment.' The Prajna Child Sutra says: 'There is no wisdom and no attainment; because there is no attainment, one is a Bodhisattva (a being who seeks enlightenment).' The Sutra of Prajna says: 'The Buddha told Subhūti (one of the Buddha's ten great disciples): If there are good men and good women who arouse the Bodhi mind but have a mind of attainment, that is a wrong view. Those with wrong views will never see the Buddha, cutting off all wisdom, yet claiming it is the Buddha's wisdom. Ordinary people cling to conditioned dharmas; the Buddha is unconditioned. Such a view is not an equal view. Seeing that the dharmas of ordinary people are empty and the Buddha's dharmas are also empty, such a view is called the right view.' The Vimalakirti Nirdesa Sutra says: 'World Honored One, how does one perfect the six pāramitās (ṣaṭ-pāramitā, six perfections)? If Brahmā (the creator god in Hinduism) does not think of giving, does not rely on precepts, does not discriminate patience, does not dare to be diligent, does not abide in meditation, and is not dualistic in wisdom, this is called perfecting the six pāramitās.' The Vajrasamadhi Sutra says: 'An empty and unmoving mind possesses the six pāramitās.' This Sudden Teaching of the Mahāyāna Dharma Gate explains that all beings inherently possess Buddha-nature. The thousands of sutras and treatises, the teachings of the Great and Small Vehicles, the words and speech, only point to beings seeing their own nature and thus attaining Buddhahood. --------------------------------------------------------------------------------
Chinese
此法亦名反源。亦名反照。亦名反流。亦名回向。亦名无生。亦名无漏。亦名不起。亦名法离见闻觉知。 楞伽经云 如水瀑流尽。波浪即不起。如是意识灭。种种识不生。 大佛顶经云 元是一精明。分为六和合。一处成休复。六用皆不行。一根既反源。六根成解脱。反闻闻自性。性成无上道。反见见自心。见性成佛道。 又云。若弃生灭守于真常。常光现时尘根识心应时消落。想相为尘。识情为垢。二俱远离。则汝法眼应时清明。云何不成无上知觉 佛告阿难。如是清净持禁戒人心无贪淫。于外六尘不多流溢。因不流溢旋源自归。鹿既不缘根无所偶。反流全一六用不行。十方国土皎然清净。 楞伽经云 远离于心识。亦离于五法。复离于自性。是为佛种性。由依本识故。而有诸识生。由依内识故。有似外影现。无智恒分别。有为及无为。□□□□□离质亦无影。藏识若清净。诸识浪不生。依法身有报。而起净分别。若不了无我。依教不依义。理教中求我。是妄垢恶见。不了故说有。唯妄取无余。离圣教正理。欲灭惑反增。是外道狂言。智者不应说。教由理故显。当依此教理。勿更余分别。 维摩经云 文殊师利菩萨从无住本立一切法。 金刚经云 一切诸佛及诸佛阿耨多罗 现代汉语译本： 此法也称为‘反源’（返回本源）。也称为‘反照’（反观自照）。也称为‘反流’（逆流而上）。也称为‘回向’（回归目标）。也称为‘无生’（不生不灭）。也称为‘无漏’（没有烦恼）。也称为‘不起’（不起妄念）。也称为‘法离见闻觉知’（超越见闻觉知的束缚）。 《楞伽经》说：‘如同瀑布的水流尽，波浪就不会再起。同样，意识灭除，种种分别之识就不会产生。’ 《大佛顶经》说：‘原本是一个精明之体，分化为六种和合之用。在一处成就休止和恢复，六种作用都不再运行。一旦一根（指一根识）返回本源，六根就都得到解脱。反过来听闻能听闻的自性，自性成就无上道。反过来观看能观看的自心，见自心之性成就佛道。’ 又说：‘如果舍弃生灭的现象而守护真常的自性，常光显现时，尘根识心应时消落。想念的相状是尘埃，识别的情感是污垢。如果能将二者都远离，那么你的法眼就能应时清明。怎么会不能成就无上知觉呢？’佛告诉阿难：‘像这样清净持守禁戒的人，心中没有贪婪和淫欲，对于外面的六尘不多加流连。因为不流连，所以旋回本源自然回归。像鹿一样不攀缘，根尘没有交合之处。反转回流，完全归一，六种作用都不运行。十方国土皎洁清净。’ 《楞伽经》说：‘远离于心识，也远离于五法（色、受、想、行、识），又远离于自性，这就是佛的种性。由于依靠本识的缘故，才会有各种识的产生。由于依靠内在的识，才会有类似外在影像的显现。没有智慧的人总是分别有为和无为。远离本质也就没有影子。藏识如果清净，各种识的波浪就不会产生。依靠法身而有报身，从而产生清净的分别。如果不了解无我，只是依据教条而不理解义理，在义理和教条中寻求我，这是虚妄的污垢恶见。因为不了解，所以说有，只是虚妄的取舍而没有剩余。离开圣教的正理，想要灭除迷惑反而会增加迷惑。这是外道的狂妄之言，有智慧的人不应该说。教义因为真理而显现，应当依据这个教义的真理，不要再做其他的分别。’ 《维摩经》说：‘文殊师利菩萨从无住的根本建立一切法。’ 《金刚经》说：‘一切诸佛以及诸佛的阿耨多罗三藐三菩提（无上正等正觉）。’
English
English version: This Dharma is also called 'Returning to the Source' (Fan Yuan). It is also called 'Reflecting Inward' (Fan Zhao). It is also called 'Reversing the Stream' (Fan Liu). It is also called 'Turning Towards' (Hui Xiang). It is also called 'No-Birth' (Wu Sheng). It is also called 'No-Leakage' (Wu Lou). It is also called 'No-Arising' (Bu Qi). It is also called 'Dharma Apart from Seeing, Hearing, Awareness, and Knowing' (Fa Li Jian Wen Jue Zhi). The *Lankavatara Sutra* says: 'As the waterfall ceases, the waves will not arise. Likewise, when consciousness is extinguished, the various forms of discriminating consciousness will not be born.' The *Shurangama Sutra* says: 'Originally, it was one essence of brightness, divided into six harmonies. When one place achieves cessation and restoration, the six functions will no longer operate. Once one root (referring to one sense faculty) returns to the source, the six roots will all attain liberation. Reversing the hearing to hear the self-nature, the self-nature achieves the unsurpassed path. Reversing the seeing to see the self-mind, seeing the self-nature achieves the Buddha path.' It also says: 'If you abandon the phenomena of birth and death and guard the true and constant self-nature, when the constant light appears, the dust-sense-consciousness-mind will immediately dissipate. Conceptual appearances are dust, and emotional attachments are defilements. If you can distance yourself from both, then your Dharma eye will immediately become clear. How can you not achieve unsurpassed awareness?' The Buddha told Ananda: 'A person who чистоly upholds the precepts in this way has no greed or lust in their heart and does not excessively indulge in the external six dusts. Because they do not indulge, the revolving source naturally returns. Like a deer that does not cling, the root and dust have no point of contact. Reversing the flow, completely unifying, the six functions do not operate. The ten directions of the land are bright and pure.' The *Lankavatara Sutra* says: 'Being apart from consciousness, also apart from the five skandhas (form, feeling, perception, volition, consciousness), and also apart from self-nature, this is the Buddha-nature. Because of relying on the fundamental consciousness, various consciousnesses arise. Because of relying on the inner consciousness, there are appearances similar to external shadows. Those without wisdom constantly discriminate between conditioned and unconditioned. □□□□□ Apart from substance, there is also no shadow. If the Alaya-consciousness is pure, the waves of various consciousnesses will not arise. Relying on the Dharmakaya, there is the Sambhogakaya, thereby giving rise to pure discriminations. If one does not understand no-self, relying on the teachings without understanding the meaning, seeking the self in meaning and teachings, this is a deluded, defiled, and evil view. Because of not understanding, one speaks of existence, merely taking and rejecting without remainder. Departing from the correct principles of the holy teachings, wanting to extinguish delusion will instead increase delusion. These are the wild words of external paths, which wise people should not speak. The teachings are revealed because of the truth; one should rely on this truth of the teachings and not make further discriminations.' The *Vimalakirti Sutra* says: 'Manjushri Bodhisattva establishes all dharmas from the root of non-abiding.' The *Diamond Sutra* says: 'All Buddhas and the Anuttara-samyak-sambodhi (unsurpassed, complete, perfect enlightenment) of all Buddhas.' --------------------------------------------------------------------------------
Chinese
三藐三菩提法。皆从此经出(此经者即此心。是不生不灭故。不垢不净故。离有离无故。影体俱离故。不依性相故。亦不顺生。亦不依寂。亦不顺有相。亦不依无相不沈不浮故)。 文殊行经云 复次舍利弗。若有人言。过去未来于实际中。说有依处说无依处者。当知。彼辈诽谤如来获大重罪。所以者何。彼真实际无忆无念亦无堕落(无忆无念者即不顺浮。亦无堕落者。即不沈空滞寂。此法不顺有心。不依无心。顺有心者即是波浪。依无心者即是□□空见外道有无不二即是正见)。 楞伽经云 天乘及梵乘。声闻缘觉乘。诸佛如来乘。诸乘我所说。乃至有心起。诸乘未究境。彼心转灭以。无乘及乘者。无有乘建立。我说为大乘。 天乘非乘。非名亦非字。非谛非解脱。 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。 决定毗尼经云 见凡夫有为佛。是无为。如是见者不平等见。见凡夫法空佛法亦空。如是见者是名平等见。见犯比丘不入地狱。清净行者不证涅槃。如是见者名平等见。 宝积经云 云何真供养佛。佛言。无佛想无法想无僧想。是名日日真供养佛。佛不名作。不名色。不名想。无作无色无想。是名真供养佛。 金刚三昧经序品 现代汉语译本： 三藐三菩提法（Anuttara-Samyak-Sambodhi-dharma，无上正等正觉之法），都从此经而出（此经指的就是这颗心，因为不生不灭，不垢不净，远离有和无，形和体都远离，不依赖自性和现象，也不顺应生，也不依赖寂静，也不顺应有相，也不依赖无相，不沉没也不漂浮）。 《文殊行经》说：‘再者，舍利弗（Sariputra），如果有人说，过去未来在实际中，说有依赖之处，说没有依赖之处，应当知道，这些人诽谤如来（Tathagata），获得极大的罪过。为什么呢？因为这真实际没有忆念没有妄念，也没有堕落（没有忆念没有妄念，就是不顺应漂浮；也没有堕落，就是不沉没于空，停滞于寂静。此法不顺应有心，不依赖无心。顺应有心就是波浪，依赖无心就是顽空，空见外道，有和无不二就是正见）。’ 《楞伽经》说：‘天乘以及梵乘，声闻缘觉乘，诸佛如来乘，各种乘我所说，乃至有心生起，各种乘未究竟，那心转变灭尽，没有乘及乘者，没有乘的建立，我说为大乘。 天乘不是乘，不是名称也不是文字，不是真谛也不是解脱。 我无上大乘超过于名言，它的意义非常明显，愚笨的人不觉知，内心自己证悟不动摇，这就是无上大乘。’ 《决定毗尼经》说：‘见凡夫有作为是佛的无为，这样见是不平等见。见凡夫的法空，佛的法也空，这样见就叫做平等见。见违犯戒律的比丘（bhikkhu）不入地狱，清净修行的人不证涅槃（Nirvana），这样见就叫做平等见。’ 《宝积经》说：‘怎样才是真正供养佛？’佛说：‘没有佛的念想，没有法的念想，没有僧的念想，这就叫做日日真供养佛。佛不叫做作，不叫做色，不叫做想，无作无色无想，这就叫做真供养佛。’ 《金刚三昧经序品》