English
English version: ‘Samata-cintadhara (equal thought), this is how Bodhisattvas enter into cintadhara (thought) with equal contemplation.’ The Buddha further told Pu Shou: ‘How do Bodhisattvas enter into Mahoraga (great serpent) with equal intention and discrimination? The Dharma that is spoken of, establishes various human and Dharma concepts, but in reality, there are no real forms, all are false discriminations. All thoughts and non-thoughts naturally emit the sound of equality, manifesting Mahoraga, this is how Bodhisattvas enter into Mahoraga with equal contemplation.’ The Buddha further told Pu Shou: ‘How do Bodhisattvas enter into hell with equal intention and discrimination? Hell has no master, it is empty and without a creator, it arises from one's own delusions, and delusions have no origin. All hells are pure and immaculate, without any defilement, wisdom and enlightenment are like illusions, originally without existence, without form, without form is without existence, like empty space, equal and tranquil, and hell manifests, this is how Bodhisattvas travel through hell with equal contemplation.’ The Buddha further told Pu Shou: ‘How do Bodhisattvas enter into hungry ghosts with equal intention and discrimination? Hungry ghosts have no form, no name, and originally no place, they arise from stinginess. Stinginess has no abode, not understanding the true nature of all dharmas, clinging to the concepts of self, person, etc., in reality, there is no root, and no hungry ghosts exist. This is how Bodhisattvas travel through hungry ghosts with equal contemplation.’ The Buddha further told Pu Shou: ‘How do Bodhisattvas enter into animals with equal intention and discrimination? Like the image of clouds and mist, manifesting various colors, but in reality, there are no real forms, all are without existence. The mind is illusory, like a dark mist, manifesting various forms and images. The nature of animals, merits and demerits are like illusions, due to delusion and falsehood, the form of animals is spoken of. Equally proclaiming the sound of tranquility, this is how Bodhisattvas travel through the animal realm with equal contemplation.’ The Buddha further told Pu Shou: ‘How do Bodhisattvas enter into lust with equal intention and discrimination? Desire arises from delusion, what is thought of has no reality, no form, no appearance, no abode, its place cannot be found. Lust is like empty space, foolish and inverted thoughts are like dust and toil, but the Dharma has no defilement. Desire is illusory like empty space, even in the ten directions it cannot be seen. Lust is formless, ignorant and dark, greedy and fearful, unable to find peace, and fearful for no reason. For example, a man who has gained nothing is fearful, runs away in fear, and what he gets is the emptiness of not seeing, all is empty. They do not seek liberation, foolish and inverted, instead creating opposite delusions, in the darkness not understanding the truth.’ --------------------------------------------------------------------------------
Chinese
，法如虚空，去来今佛，解诸贪欲，贪欲无脱，爱想悉空，其讥贪淫，则求脱欲，斯皆无本，本自然净。见佛道场，平等无想，睹众如者，彼慕离欲，所想虚危，乃离诸想，如所发念，侥脱贪淫，谓当度欲。想无所求，不坏本际，贪欲无思，本净如斯，则不想脱。假令度欲，则谓为净，贪欲空无，计此无二，愚冥相二，行者深观如幻，是则失句。发诸想念，贪欲无起，假号爱欲，无染著名，诸名无碍，知欲无得，睹真究空，不怀贪欲，不知见脱，贪欲佛法等如泥洹，解贪欲阴，等离吾我，知贪欲寂，等御憺怕，平等欲阴，见如幻化，是为菩萨等游贪淫。” 又告溥首：“何谓菩萨等意分别游入瞋恚？恚从对起，因缘生对，无我号我，立无量事。如树木生，结恨急毒，声自然空，无想无有。如闲居树，相揩火然，因缘离散，火灭不现，虚无起身，粗声亦尔。因欲称量，则不兴恚。不从声起，不虚内身，亦不外来。所由因空，从他缘起，因对而立，各各分别，则无瞋恚。如风种过，有恨为慢，若知方便，因想立缘。秽声如是，恚因空生，恚还自烧，而危其身，别瞋怒想，竟无形像，平等察声，听瞋怒音，恨本际等，无本无持，分别法界，则睹平等，是为菩萨等游瞋怒。” 又告溥首：“何谓菩萨等意分别游入 现代汉语译本：‘法’就像虚空一样，无论是过去、现在还是未来的佛，都能解脱一切贪欲。贪欲本身无法被解脱，爱欲和妄想都是空无的。那些批评贪淫的人，实际上是在寻求脱离欲望，但这都是没有根基的，其本性本来就是清净的。当看到佛的道场时，应保持平等无想的状态。看到众生都像‘如’一样，他们渴望脱离欲望，但这种想法是虚妄而不真实的。因此，要远离一切妄想。如果发念想要侥幸脱离贪淫，认为这样就能度脱欲望，那是因为他们有所求。实际上，不应破坏其本来的状态。贪欲本身没有思想，其本性本来就是清净的，所以不应该想着去脱离它。如果认为度脱欲望就是清净，那是因为他们认为贪欲是空无的，并执着于这种‘空无’的观念。愚昧的人会执着于‘有’和‘无’的二元对立。修行者应该深刻地观察，认识到一切都如幻象一般，否则就会偏离正道。如果能做到不起任何妄想，贪欲就不会产生。所谓的爱欲，实际上是没有染着和执着的。一切名相都是无碍的。要认识到欲望是不可得的，要看到真正的空性，不怀有贪欲。不要认为有所谓的‘脱离’。贪欲、佛法和涅槃都是一样的，就像泥土一样。要理解贪欲的阴影，要平等地远离‘我’和‘我的’概念。要认识到贪欲的寂静，要平等地控制自己的心，保持平静。要平等地看待欲望的阴影，将其视为幻化。这就是菩萨平等地游于贪淫之道。 佛陀又告诉溥首（Pu Shou）：‘什么是菩萨以平等心分别游入嗔恚？’嗔恚是从对立产生的，因缘和合而产生对立。没有‘我’却执着于‘我’，从而产生无数的事情。就像树木生长一样，嗔恨会像毒药一样迅速蔓延。声音本身是空无的，没有思想，也没有存在。就像两棵树木互相摩擦会产生火焰一样，因缘离散，火焰就会熄灭，不再显现。虚无会产生身体，粗暴的声音也是如此。如果能用欲望来衡量，就不会产生嗔恚。嗔恚不是从声音产生的，也不是从内在的身体产生的，也不是从外在来的。它是由空性引起的，从其他因缘而生，因对立而存在，各自进行分别，这样就不会有嗔恚。就像风吹过种子一样，有嗔恨就会产生傲慢。如果知道方便法门，就会明白嗔恨是因妄想而产生的。污秽的声音也是如此。嗔恚因空而生，嗔恚也会反过来烧毁自己，危害自身。分别嗔怒的想法，最终是没有形体的。平等地观察声音，听嗔怒的声音，嗔恨的本性是平等的，没有根基，也没有执着。分别法界，就能看到平等。这就是菩萨平等地游于嗔怒之道。 佛陀又告诉溥首：‘什么是菩萨以平等心分别游入
English
English version: 'Dharma' is like empty space. Whether it is the Buddhas of the past, present, or future, they all liberate from all forms of greed. Greed itself cannot be liberated; love and delusion are all empty. Those who criticize lust are actually seeking to escape desire, but this is without foundation, as its nature is originally pure. When seeing the Buddha's Bodhimanda (place of enlightenment), one should maintain a state of equality and non-thought. Seeing all beings as 'suchness,' they yearn to escape desire, but this thought is illusory and unreal. Therefore, one should abandon all delusions. If one thinks of escaping lust by chance, believing that this will liberate them from desire, it is because they have attachments. In reality, one should not disrupt its original state. Greed itself has no thought; its nature is originally pure, so one should not think of escaping it. If one believes that escaping desire is purity, it is because they think greed is empty and cling to this concept of 'emptiness.' The ignorant cling to the duality of 'existence' and 'non-existence.' Practitioners should deeply observe and recognize that everything is like an illusion; otherwise, they will deviate from the right path. If one can refrain from any delusion, greed will not arise. So-called love and desire are actually without attachment or clinging. All names and forms are unobstructed. One should recognize that desire is unattainable, see true emptiness, and not harbor greed. Do not think there is such a thing as 'escape.' Greed, the Dharma, and Nirvana are all the same, like mud. Understand the shadow of greed, and equally abandon the concepts of 'I' and 'mine.' Recognize the stillness of greed, equally control your mind, and remain calm. Equally view the shadow of desire, seeing it as an illusion. This is how Bodhisattvas equally roam in the path of lust. The Buddha further told Pu Shou: 'What is it that Bodhisattvas equally enter into anger with a discerning mind?' Anger arises from opposition; causes and conditions come together to create opposition. There is no 'self,' yet one clings to 'self,' thus creating countless matters. Like the growth of trees, hatred spreads quickly like poison. Sound itself is empty, without thought or existence. Just as two trees rubbing together can create fire, when the causes and conditions disperse, the fire will extinguish and no longer appear. Emptiness gives rise to the body, and harsh sounds are the same. If one can measure with desire, anger will not arise. Anger does not arise from sound, nor from the inner body, nor does it come from the outside. It is caused by emptiness, arising from other causes and conditions, existing because of opposition, and each is distinguished separately. In this way, there will be no anger. Like the wind blowing seeds, hatred gives rise to arrogance. If one knows the expedient methods, one will understand that hatred arises from delusion. Foul sounds are the same. Anger arises from emptiness, and anger will also burn itself, harming oneself. Separating the thoughts of anger, ultimately there is no form. Equally observe sounds, listen to the sounds of anger, the nature of hatred is equal, without foundation, and without clinging. Distinguish the realms of Dharma, and one will see equality. This is how Bodhisattvas equally roam in the path of anger. The Buddha further told Pu Shou: 'What is it that Bodhisattvas equally enter into --------------------------------------------------------------------------------
Chinese
愚痴？愚从无起，察痴无有，设无所有，狂无狂冥，人无蔽愿无碍，求空方面，造愚为虚。愚痴人所行最行难获，诸法无明，因想为尘。譬如丈夫欲度虚空，亿劫不得，知空本末，愚亦如是。本际无愚议，蔽冥不生尘，无所成满，如度虚空不知方面，亦无具足，无能步度，如百千劫，习乐闇蔽，彼无厌足，不以饱满。譬如童子吹气满胞，旋解口，察无所有。罪福如空胞，而习于愚，求不可得，怀来欲谓愚无底，断根无形，无根无住，故不可尽。设愚难尽，斯不可得，犹是众生，如幻不赐。设有造喻，三界生类，日度一切，令得泥洹。佛寿住世亿劫难计，济脱黎庶，人不可尽。因愚立种，人界无想，痴冥如幻，是不可得。佛与愚等，观斯无二，设能等观，则能念道，痴慧一等，无诸蔽碍，众生群萌，等无愚议，痴不可计，思念意迹，其心无念，无有边际，愚冥无限，由是叵得。志性无明，何从有起，痴已不起，闇冥何类？如痴无处，佛道亦尔，了无涯底，诸法无二。别声平等，等察痴响，了空一等，愚冥如云，分别平等，则晓定意。是为菩萨等游愚痴。” 又告溥首：“何谓菩萨等意分别游入不善？欲行无形，瞋行无处，不行痴行，知众平等，诸尘悉平，得解虚无，所有了净。如是是为菩萨等意游入于诸不善。” 现代汉语译本 什么是愚痴？愚痴从无中产生，观察愚痴，它本不存在。假设它不存在，那么狂妄和昏昧也就无从谈起。人没有了遮蔽，愿望也就没有了障碍。如果执着于空，反而会造出虚妄的愚痴。愚痴之人所做的事情最难获得成就，因为他们对诸法无明，把妄想当作尘埃。譬如有人想要度过虚空，即使经过亿劫也无法做到，因为他不知道虚空的本末。愚痴也是如此。愚痴的本源没有可议论之处，遮蔽和昏昧不会产生尘埃，不会成就任何事物。就像想要度过虚空却不知道方向，也没有工具，无法跨越，即使经过百千劫，习惯于黑暗的遮蔽，他们也不会满足，不会感到饱足。譬如一个孩子吹气充满气泡，然后松开嘴，观察气泡，发现什么都没有。罪和福就像空泡，而人们却习惯于愚痴，追求不可得的东西，怀着欲望，认为愚痴没有底线。愚痴断了根，没有形状，没有根基，没有住所，所以无法穷尽。假设愚痴难以穷尽，这也是不可能的，它就像众生，如幻象一般不真实。假设有一个比喻，三界众生，每天度化一切众生，让他们得到涅槃。佛的寿命住世亿劫也难以计算，救度黎民百姓，人数也无法穷尽。因为愚痴而建立种种，人界没有思想，痴迷如幻，是不可得的。佛与愚痴平等，观察两者没有差别。如果能够平等观察，就能念道。愚痴和智慧平等，没有遮蔽和障碍。众生群萌，平等地没有愚痴的议论。愚痴不可计数，思念的意念，其心没有念头，没有边际。愚昧昏暗无限，因此无法获得。志向和本性没有光明，从何而起？愚痴已经不起，昏暗又属于哪一类？就像愚痴没有处所，佛道也是如此，没有边际和底线，诸法没有差别。分别的声音是平等的，平等地观察愚痴的响声，了解空性是平等的。愚昧昏暗如云，分别平等，就能明白禅定的意义。这就是菩萨平等地游历于愚痴之中。 又告诉溥首：‘什么是菩萨平等地以分别心游入不善？’想要行于无形，嗔恨没有处所，不行于愚痴，知道众生平等，一切尘埃都平等，得到解脱，虚无，所有都清净。这样就是菩萨平等地以分别心游入于诸不善。