English
English version Body: Investigating the principles of things, the intention lies in distinguishing between the two extremes of annihilation and permanence. Ninety-five kinds of heretical and miscellaneous ghosts and spirits enter the human body, reside within, establish a base, and speak ghostly words. Their words are sometimes light, sometimes heavy, without any coherence. Although they may speak of good deeds, they also speak of evil deeds, coveting blessings and indulging in greed. All the teachings of the nine divisions of Hinayana Buddhism are solely focused on eliminating evil destinies and returning to good results, relying on ghosts and spirits. Therefore, the heretical teachings of ghosts and demons arise temporarily, appearing similar but being improper and unkind. Thus, they become demonically connected and able to recite scriptures. Why is this so? Because all sentient beings are flattering and deceitful, with more falsehood than truth, appearing respectful but often harboring ghostly intentions. Therefore, the Great Sage recognizes the opportunity, understands the changes, and speaks Dharma according to the minds of ghosts and spirits, not abruptly changing their original reliance but guiding them gradually forward towards the complete teaching. Even with the nine divisions of the distinct teachings and the twelve divisions of the complete teaching, those who are flattering and deceitful, with more falsehood than truth, and appearing respectful, will recite the scriptures but not understand their meaning, eliminating the three poisons (greed, hatred, and delusion), merging right and wrong, and denying everything. Such people are no different from the demonic arts of those fox spirits and demons. Countless people in the world believe in falsehood, and few believe in truth. Therefore, they deceive falsehood with falsehood and accept false words. Having accepted falsehood, they believe and obey falsehood, sacrificing their lives and bodies, and constantly giving various treasures to falsehood. Why is this so? Because the blind lack the eyes of wisdom, unable to see the truth, unable to see the complete and harmonious principles. Furthermore, they lack true and virtuous teachers to mutually teach and restrain each other, residing near evil friends, which is entirely inauspicious. Even if there are upright people who speak truthfully, it contradicts the falsehood they believe in, and they turn against each other. Therefore, they enjoy reading and speaking, seeking fame, but are unable to eliminate their own afflictions. If they do not speak, it is fine, but when they speak, they are greedy, stealing the Dharma, selling the Buddha, and hoping for empty promises. Is this not like having a mouth that seems righteous but a heart that is evil? Slandering the true Dharma, acting improperly, and only thinking of greed. Those who are like this are called hypocritical and also called evil. Such evil hypocrisy is external evil hypocrisy. Enlightenment Correct Bodhisattva Mahāsattva approached the Buddha and said: 'World Honored One, the Tathagata illuminates all realms, mysteriously seeing distant places, and foreknows matters below. I only hope that the compassionate World Honored One will speak of what is true, what is false, what is right, what is wrong, what is the inner path, what is the outer path, what is principle, and what is appearance, so that countless beings will not be deceived by various delusions.' The Buddha told Enlightenment Correct Bodhisattva Mahāsattva: --------------------------------------------------------------------------------
Chinese
曰。汝问真者。所谓观善无善善体虚凝。观恶无恶恶体虚凝。虚凝不别性相是一。善恶双泯取受自谢。目之为真。善恶双起得失交竞。善来缨心恶来栖意。骨继善恶名之为伪。善恶双泯得失永谢。香臭一如万相归玄。目之为正。善恶不泯得失位别。香臭两殊万相烟张。名之为邪。混融寂藏太一理收。寂光内朗理圆无外。目之为内道。心起毒生百念烟张。千是万非交集在怀。名之为外道。体融相没。寂照照寂寂照诸根用照寂用太极。太极无极安有可同。无同无极绝于言像说名。名之为理。万相不没。六识染尘缘风飘动。为外所牵。名之为表。为汝问故设名题字。而有真伪邪正内外表里。卢舍那威神加备光音天中诸菩萨对谈。无真无伪无邪无正无内无外无表无理。唯是通天无缝清净法聚。 说是法时。无量大众于邪正真伪内外表里。一时醒悟永离惑诳。 辩一切众生闻经起信皆是宿基品第十四 复次金刚照菩萨摩诃萨白佛言。世尊如来今时布教。一切皆违不同别教所有言说与夺处强。先夺后与复融与夺。其言若克皆是违情逆意不可堪胜。云何而有众生闻即信解。云何而有众生闻即生信而不能解。云何而有众生闻不能信反增讪谤。如此三种人者。何因缘有信解者。有信不解者。有不信讪谤者。不解此因。 现代汉语译本： 说：‘你问什么是真，所谓观察善，没有善，善的本体是虚空凝定的；观察恶，没有恶，恶的本体也是虚空凝定的。虚空凝定没有分别，自性与现象是一体的。善恶都泯灭，取舍自然停止，这叫做真。善恶同时生起，得失相互争竞，善来了就萦绕于心，恶来了就占据意念，骨子里延续着善恶，这叫做伪。善恶都泯灭，得失永远停止，香和臭一样，万象回归玄妙，这叫做正。善恶不泯灭，得失各有位置，香和臭两种不同，万象如烟般张扬，这叫做邪。混合融通，寂静隐藏，太一之理收摄一切，寂光在内明亮，理圆满而无外，这叫做内道。心生起毒害，百种念头如烟般张扬，千是万非交织在心中，这叫做外道。本体融合，现象消失，寂照，照寂，用寂照来照亮诸根的作用，用照寂来运用太极。太极无极，哪里有什么可以相同？没有相同，没有极限，超越了言语形象的描述，勉强称之为理。万象不消失，六识沾染尘埃，被外在的因缘之风飘动，被外物所牵引，这叫做表。因为你问的缘故，才设立这些名称题字，才有了真伪邪正内外表里。这是卢舍那（Vairocana）威神加持，光音天（Ābhāsvara）中的诸位菩萨的对话。没有真，没有伪，没有邪，没有正，没有内，没有外，没有表，没有理。只有通透无缝的清净法聚。’ 说这部法时，无量的大众对于邪正真伪内外表里，一时醒悟，永远离开了迷惑和欺骗。 辩一切众生闻经起信皆是宿基品第十四 其次，金刚照菩萨摩诃萨（Vajraprabhāsa Bodhisattva Mahāsattva）对佛说：‘世尊，如来现在所宣讲的教法，一切都与别教（prthag-jana）不同，别教的言说有给予和剥夺，有强硬之处。先剥夺后给予，又融合给予和剥夺。那些言辞如果苛刻，都是违背人情，违逆心意，难以承受。为什么会有众生听了就能相信理解？为什么会有众生听了就生起信心却不能理解？为什么会有众生听了不能相信反而增加诽谤？这三种人，是什么因缘导致的？有信解的人，有信不解的人，有不信诽谤的人，我不理解这些原因。’
English
English version: He said, 'You ask about what is true. So-called observing good, there is no good; the essence of good is empty and still. Observing evil, there is no evil; the essence of evil is also empty and still. Empty stillness has no distinction; nature and appearance are one. When both good and evil vanish, grasping and rejection naturally cease. This is called true. When both good and evil arise together, gain and loss compete with each other; when good comes, it adorns the mind; when evil comes, it dwells in the intention. Continuing good and evil in one's bones is called false. When both good and evil vanish, gain and loss cease forever; fragrance and stench are the same; all phenomena return to the mysterious. This is called correct. When good and evil do not vanish, gain and loss have distinct positions; fragrance and stench are different; all phenomena spread out like smoke. This is called evil. Mixing and merging, silent and hidden, the principle of Taiyi (Great Oneness) gathers everything in; the silent light shines inwardly; the principle is complete and without outside. This is called the inner path (inner Dao). When the mind arises with poison, hundreds of thoughts spread out like smoke; thousands of rights and wrongs intertwine in the heart. This is called the outer path (outer Dao). The essence merges and the appearance disappears; stillness illuminates, illumination stills; using stillness to illuminate the functions of the senses; using illumination to still the Taiji (Supreme Ultimate). Taiji is Wuji (Limitless), how can there be anything the same? No same, no limit, beyond words and images, tentatively called principle. The myriad phenomena do not disappear; the six consciousnesses are stained by dust; moved by the wind of conditions; led by external things. This is called the exterior. Because you asked, these names and titles are established, and there are true, false, evil, correct, inner, outer, exterior, and principle.' This is a dialogue among the Bodhisattvas in the Ābhāsvara (Realm of Radiant Light) heaven, empowered by the majestic power of Vairocana (the Illuminator). There is no true, no false, no evil, no correct, no inner, no outer, no exterior, no principle. There is only a seamless, pure Dharma gathering that penetrates all. When this Dharma was spoken, countless beings awakened at once to the evil, correct, true, false, inner, outer, exterior, and principle, and forever departed from delusion and deception. Chapter Fourteen: Discriminating That All Beings Who Hear the Sutra and Arise Faith Are Due to Past Roots Furthermore, Vajraprabhāsa Bodhisattva Mahāsattva (Great Being Bodhisattva of Diamond Light) said to the Buddha, 'World Honored One, the teachings that the Tathagata (Thus Come One) is now expounding are all different from the separate teachings (prthag-jana); the separate teachings have giving and taking, and have forceful aspects. First taking away and then giving, and then merging giving and taking. If those words are harsh, they all go against human feelings and intentions, and are difficult to bear. Why are there beings who, upon hearing, can believe and understand? Why are there beings who, upon hearing, can arise faith but not understand? Why are there beings who, upon hearing, cannot believe and instead increase slander? What are the causes and conditions for these three types of people? Those who have faith and understanding, those who have faith but do not understand, and those who do not believe and slander, I do not understand these causes.' -------------------------------------------------------------------------------- 愿佛说之。
Chinese
佛告金刚照菩萨摩诃萨曰。善哉快问是义同异违顺教门所由。汝等今者问三种人。吾今为汝如实辩之。其经文似近理处冲玄。于异冥会体一虚宗圆融。万境相即不迁。体泯用寂恼热金刚贪瞋凝等。名真佛智。闻此生信复能解了究其玄旨者。皆是宿世久远已曾闻故。如此之人不于一佛二佛三四五佛而殖圆法之耳已。于无量百千万亿恒河沙不可算数佛所而殖德本。闻而生信复能益解。如此之流悉是大基坠落下生名为上士。复次闻此深经混融之处而便生信不能解者。皆是宿世久远已曾闻故。当闻之时一会听之而不深思其义。复无少分消伏双泯善恶。以是因缘闻便欢喜生信无量。如此之人名为中士。复次闻经不生信者。皆是宿世久远造五逆行谤一切混融行者。以谤因缘而便坠落堕于三涂受苦无量。经百劫千劫百千亿劫受罪毕已。谤报受飞禽走兽之形。复倍上数受谤报毕。生在人中或为下贱。复受毕已生在种性之中。以本谤因缘还复起谤名为下士。 金刚照菩萨摩诃萨白佛言。世尊而此上基之人。已曾于无量百千万亿恒河沙不可算数佛而殖德本。常应上生。何故下坠。唯愿慈尊为众敷演。 佛告金刚照菩萨摩诃萨曰。如此闻经生信复能解者。实从无量百千万亿恒河沙不可算数佛所而殖德本。但以 现代汉语译本： 佛陀开示道：‘金刚照菩萨摩诃萨（Bodhisattva-Mahāsattva，伟大的菩萨）啊，你问得很好！你所问的关于教义的相同与不同、相符与相悖，以及教门所由来的问题，现在你们问关于三种人的问题，我将为你们如实地辨析。那些经文看似接近常理，实则蕴含着深奥的玄机，在不同的层面融合，体现着统一的虚空之宗，圆融无碍。万物境界相互融合，不发生迁变。本体寂灭，作用也归于寂静，烦恼炽盛如同金刚一般，贪婪、嗔恨等情绪凝固。这被称为真正的佛智（Buddha-wisdom）。听到这些道理后产生信心，并且能够理解、探究其深奥含义的人，都是因为他们在过去世很久远的时候就已经听闻过这些道理。这样的人，不仅仅在一尊、两尊、三尊、四尊、五尊佛那里种下了圆满之法的种子，而是在无量百千万亿恒河沙数般不可计数的佛那里种下了功德之本。听闻后产生信心，并且能够更加深入地理解，这样的人都是具有深厚根基，却暂时坠落下来投生，被称为上士（superior person）。再次，听到这些深奥的经典中混融之处，就立即产生信心，但不能理解的人，都是因为他们在过去世很久远的时候就已经听闻过这些道理。当听闻的时候，只是参加了一次法会听了一下，而没有深入思考其中的含义，也没有丝毫地消解、双重泯灭善恶。因为这样的因缘，听闻后便欢喜，产生无量的信心。这样的人被称为中士（middle person）。再次，听闻经典不产生信心的人，都是因为他们在过去世很久远的时候造作了五逆之罪，诽谤一切修习混融法门的人。因为诽谤的因缘，便会坠落到地狱、饿鬼、畜生三恶道中，遭受无量的痛苦。经过百劫、千劫、百千亿劫，受罪完毕后，因为诽谤的果报，会转生为飞禽走兽。再次经历比之前更多倍数的诽谤果报结束后，转生到人中，或者成为**。这些都受完后，转生在各种姓氏之中。因为原本诽谤的因缘，还会再次生起诽谤之心，这样的人被称为下士（inferior person）。’ 金刚照菩萨摩诃萨对佛说：‘世尊，像这些具有深厚根基的人，已经在无量百千万亿恒河沙数般不可计数的佛那里种下了功德之本，通常应该上升才对，为什么会下坠呢？希望慈悲的世尊为大众详细地解说。’ 佛陀告诉金刚照菩萨摩诃萨说：‘像这样听闻经典产生信心并且能够理解的人，确实是从无量百千万亿恒河沙数般不可计数的佛那里种下了功德之本。但是因为……’