English
English version The Samādhi-mukha (gate of samādhi) of trillions; and countless others who have newly awakened the Bodhi-mind. The adornments of that Buddha-land are immeasurable and cannot be fully described. That Buddha, having completed his teaching during his lifetime, entered into Nirvāṇa (complete cessation). After his extinction, the Dharma will remain for sixty thousand years, and the Dharma-sounds from all the trees will no longer be heard. ‘At that time, there was a Bhikṣu Bodhisattva named Hsi-ken (Root of Joy), who was then a Dharma teacher, upright and honest, not violating the rules of conduct, and not abandoning worldly affairs. At that time, the beings were generally of sharp faculties and delighted to hear profound discourses. This Dharma teacher Hsi-ken, in front of the assembly, did not praise contentment with little desire, subtle practices, or solitary dwelling, but only taught the beings the true nature of all dharmas, that is, the nature of all dharmas is the nature of greed, the nature of greed is the nature of all dharmas, the nature of anger is the nature of all dharmas, and the nature of delusion is the nature of all dharmas. This Dharma teacher Hsi-ken used this expedient means to teach beings, and all that the beings practiced was of one aspect, without mutual opposition or right and wrong. The path they practiced was without anger or delusion in their minds, and because of the cause of no anger or obstruction, they quickly attained Dharma-kṣānti (acceptance of the Dharma), and they would definitely not regress in the Buddha-dharma. ‘World Honored One! At that time, there was also a Bhikṣu Dharma teacher practicing the Bodhisattva path, named Sheng-yi (Victorious Intention). This Bhikṣu Sheng-yi upheld the precepts, attained the four Dhyānas (meditative states), the four Arūpa-samāpattis (formless attainments), and practiced the twelve Dhūta-guṇas (ascetic practices). World Honored One! This Bhikṣu Sheng-yi had many disciples, whose minds were fickle and delighted to see the faults of others. World Honored One! Later, at one time, the Bodhisattva Sheng-yi entered a village to beg for food and mistakenly arrived at the house of a disciple of Hsi-ken. Seeing the householder, a layman, he went to him, spread out a seat, and sat down. He praised to the layman contentment with little desire, subtle practices, spoke of the faults of unprofitable speech, praised those who stayed away from the crowd and delighted in solitary practice, and also spoke of the faults of the Dharma teacher Hsi-ken in front of the layman: ‘This Bhikṣu is not truthful, he teaches beings with the path of wrong views, he is a practitioner of mixed practices, saying that lust has no obstruction, anger has no obstruction, delusion has no obstruction, and all dharmas have no obstruction.’ This layman, with sharp faculties, attained Anutpāda-dharma-kṣānti (acceptance of the non-arising of dharmas), and said to the Bhikṣu Sheng-yi, the Great Virtue: ‘Do you know what dharma greed is?’ Sheng-yi said: ‘Layman! I know that greed is affliction.’ --------------------------------------------------------------------------------
Chinese
居士子言：‘大德！是烦恼为在内、在外耶？’胜意言：‘不在内不在外。’‘大德！若贪欲不在内不在外，不在东西南北四维上下十方者，即是无生；若无生者，云何言若垢若净？’ “尔时胜意比丘瞋恚不喜，从座起去作如是言：‘是喜根比丘以妄语法多惑众人。’是人以不学入音声法门故，闻佛音声则喜，闻外道音声则瞋；于梵行音声则喜，于非梵行音声则瞋。以不学入音声法门故，于净音声则喜，于垢音声则瞋。以不学入音声法门故，于圣道音声则喜，于凡夫音声则碍。以不学入音声法门故，于乐音声则喜，于苦音声则碍。以不学入音声法门故，于出家音声则喜，于在家音声则碍。以不学入音声法门故，于出世间音声则喜，于世间音声则碍。以不学入音声法门故，于布施则生利想，于悭则生碍想。以不学佛法故。于持戒则生利想，于毁戒则生碍想。以不学佛法故。是时胜意比丘，出其舍已还到所止，众僧中见喜根菩萨，语众人言：‘是比丘多以虚妄邪见教化众生，所谓淫欲非障碍、瞋恚非障碍、愚痴非障碍，一切法非障碍。’ “尔时喜根菩萨作是念：‘是比丘今者必当起于障碍罪业，我今当为说如是深法，乃至令作修助菩提道法因缘。’尔时喜根菩萨于众僧前，说是诸偈： “‘贪欲是涅槃 现代汉语译本 居士子问：‘大德（尊称有德行的出家人）！烦恼是在自身之内，还是在自身之外呢？’ 胜意回答说：‘不在自身之内，也不在自身之外。’ 居士子又问：‘大德！如果贪欲不在自身之内，也不在自身之外，也不在东西南北四维上下这十个方向，那就是无生（没有产生），如果没有产生，怎么能说有垢（污垢）有净（清净）呢？’ 这时，胜意比丘（佛教出家人）生气不高兴，从座位上站起来离开，并且这样说：‘这个喜根比丘用虚妄的言语迷惑众人。’ 这个人因为没有学习进入音声法门（通过声音理解佛法的途径），所以听到佛的音声就欢喜，听到外道的音声就生气；对于符合梵行（清净的行为）的音声就欢喜，对于不符合梵行的音声就生气。 因为没有学习进入音声法门，所以对于清净的音声就欢喜，对于污垢的音声就生气。 因为没有学习进入音声法门，所以对于圣道的音声就欢喜，对于凡夫的音声就感到阻碍。 因为没有学习进入音声法门，所以对于快乐的音声就欢喜，对于痛苦的音声就感到阻碍。 因为没有学习进入音声法门，所以对于出家的音声就欢喜，对于在家的音声就感到阻碍。 因为没有学习进入音声法门，所以对于出世间的音声就欢喜，对于世间的音声就感到阻碍。 因为没有学习进入音声法门，所以对于布施就产生利益的想法，对于悭吝就产生阻碍的想法。因为没有学习佛法的缘故。 对于持戒就产生利益的想法，对于毁戒就产生阻碍的想法。因为没有学习佛法的缘故。 这时，胜意比丘离开住所后回到他所居住的地方，在僧众中见到喜根菩萨（觉悟的有情），对众人说：‘这个比丘大多用虚妄邪恶的见解教化众生，说什么淫欲不是障碍，瞋恚不是障碍，愚痴不是障碍，一切法都不是障碍。’ 这时，喜根菩萨心想：‘这个比丘现在必定会产生障碍罪业，我现在应当为他说如此深奥的佛法，乃至让他作为修习助益菩提道（觉悟之路）的法门因缘。’ 这时，喜根菩萨在众僧面前，说了这些偈颂： ‘贪欲就是涅槃（寂灭）’
English
English version The layman said: 'Venerable sir! Are afflictions within or without?' Sheng Yi (Name of a monk) replied: 'Neither within nor without.' The layman asked again: 'Venerable sir! If greed is neither within nor without, nor in the ten directions of east, west, south, north, the four intermediate directions, above, and below, then it is unborn (without origination); if it is unborn, how can you speak of defilement (impurity) and purity (cleanliness)?' At that time, the Bhikshu (Buddhist monk) Sheng Yi became angry and displeased. He rose from his seat and left, saying: 'This Bhikshu Xi Gen (Name of a Bodhisattva) deceives the masses with false speech.' Because this person had not studied and entered the Dharma gate of sound (the path to understanding the Dharma through sound), he rejoiced upon hearing the Buddha's voice and became angry upon hearing the voice of non-Buddhists; he rejoiced upon hearing the voice of Brahmacharya (pure conduct) and became angry upon hearing the voice of non-Brahmacharya. Because he had not studied and entered the Dharma gate of sound, he rejoiced upon hearing pure sounds and became angry upon hearing defiled sounds. Because he had not studied and entered the Dharma gate of sound, he rejoiced upon hearing the voice of the holy path and felt obstructed by the voice of ordinary people. Because he had not studied and entered the Dharma gate of sound, he rejoiced upon hearing pleasant sounds and felt obstructed by painful sounds. Because he had not studied and entered the Dharma gate of sound, he rejoiced upon hearing the voice of those who have left home (monastics) and felt obstructed by the voice of those who remain at home (laypeople). Because he had not studied and entered the Dharma gate of sound, he rejoiced upon hearing the voice of the transcendent (beyond the world) and felt obstructed by the voice of the mundane (worldly). Because he had not studied and entered the Dharma gate of sound, he developed thoughts of benefit towards generosity and thoughts of obstruction towards stinginess, because he had not studied the Buddha's teachings. He developed thoughts of benefit towards upholding precepts and thoughts of obstruction towards breaking precepts, because he had not studied the Buddha's teachings. At that time, the Bhikshu Sheng Yi, after leaving his dwelling, returned to his place of residence and, seeing the Bodhisattva Xi Gen in the assembly of monks, said to the crowd: 'This Bhikshu mostly teaches sentient beings with false and heretical views, saying that lust is not an obstacle, anger is not an obstacle, ignorance is not an obstacle, and all dharmas are not obstacles.' At that time, the Bodhisattva Xi Gen thought: 'This Bhikshu will now certainly generate obstructing karmic actions. I should now speak such profound Dharma for him, even to the point of making it a cause and condition for cultivating and assisting the path to Bodhi (enlightenment).' At that time, the Bodhisattva Xi Gen, in front of the assembly of monks, spoke these verses: 'Greed is Nirvana (liberation)'
Chinese
， 恚痴亦如是， 如此三事中， 有无量佛道。 若有人分别， 贪欲瞋恚痴， 是人去佛远， 譬如天与地。 菩提与贪欲， 是一而非二， 皆入一法门， 平等无有异。 凡夫闻怖畏， 去佛道甚远， 贪欲不生灭， 不能令心恼。 若人有我心， 及有得见者， 是人为贪欲， 将入于地狱。 贪欲之实性， 即是佛法性， 佛法之实性， 亦是贪欲性， 是二法一相， 所谓是无相， 若能如是知， 则为世间导。 若有人分别， 是持戒毁戒， 以持戒狂故， 轻蔑于他人， 是人无菩提， 亦无有佛法， 但自安住立， 有所得见中。 若住空闲处， 自贵而贱人， 尚不得生天， 何况于菩提？ 皆由着空闲， 住于邪见故， 邪见与菩提， 皆等无有异。 但以名字数， 语言故别异， 若人通达此， 则为近菩提。 分别烦恼垢， 即是着净见， 无菩提佛法， 住有得见中。 若贪着佛法， 是则远佛法， 贪无碍法故， 则还受苦恼。 若人无分别， 贪欲瞋恚痴， 入三毒性故， 则为见菩 现代汉语译本： 嗔恚和愚痴也是如此。 在这三件事中，蕴含着无量的成佛之道。 如果有人分别贪欲、嗔恚、愚痴， 这个人就远离了佛，就像天与地那样遥远。 菩提（bodhi，觉悟）与贪欲，实际上是一回事而不是两回事， 都进入同一个法门，平等而没有差异。 凡夫听了会感到害怕，因此离佛道非常遥远， 贪欲的本性是不生不灭的，不会使内心烦恼。 如果人有‘我’的执着，以及有所得的见解， 这个人就会因为贪欲，而被引入地狱。 贪欲的真实本性，就是佛法的本性， 佛法的真实本性，也就是贪欲的本性， 这两种法的体性是一样的，所谓的‘无相’， 如果能够这样理解，就是世间的导师。 如果有人分别，这是持戒，那是毁戒， 因为执着于持戒而狂妄自大，轻视他人， 这个人就没有菩提，也没有佛法， 只是安住在自己的立场上，存在有所得的见解中。 如果住在空闲的地方，自我抬高而自以为是， 尚且不能够升天，更何况是证得菩提呢？ 都是由于执着于空闲，安住在邪见中的缘故， 邪见与菩提，实际上是平等而没有差异的。 只是在名称和数量上，因为语言的缘故而有所区别， 如果有人通达了这个道理，就接近菩提了。 分别烦恼和清净，就是执着于清净的见解， 没有菩提和佛法，安住在有所得的见解中。 如果贪着佛法，那就是远离佛法， 因为贪着没有阻碍的法，反而会遭受痛苦。 如果人没有分别，贪欲、嗔恚、愚痴， 进入这三种毒性的本性，那就是见到了菩提。
English
English version: Hatred and delusion are also like this. Within these three things, there are immeasurable paths to Buddhahood. If someone distinguishes between greed, hatred, and delusion, That person is far from the Buddha, as distant as heaven and earth. Bodhi (觉悟, enlightenment) and greed are actually one and not two, Both enter the same Dharma gate, equal and without difference. Ordinary people are frightened upon hearing this, and thus are very far from the path of the Buddha, The nature of greed is neither arising nor ceasing, and cannot cause the mind to be troubled. If a person has a sense of 'I' and has views of attainment, That person will be led into hell because of greed. The true nature of greed is the nature of the Buddha-dharma, The true nature of the Buddha-dharma is also the nature of greed, These two dharmas have one characteristic, which is called 'no characteristic', If one can understand in this way, then one is a guide for the world. If someone distinguishes, 'this is keeping precepts, that is breaking precepts,' Because of being arrogant due to adhering to precepts, looking down on others, That person has no bodhi and no Buddha-dharma, But only dwells in their own position, in views of attainment. If one dwells in a secluded place, exalting oneself and being self-righteous, One cannot even be born in heaven, let alone attain bodhi? All are due to being attached to seclusion, dwelling in wrong views, Wrong views and bodhi are actually equal and without difference. Only in name and number, are they different because of language, If someone understands this, then they are close to bodhi. Distinguishing between afflictions and purity is clinging to views of purity, Without bodhi and Buddha-dharma, dwelling in views of attainment. If one is attached to the Buddha-dharma, then one is far from the Buddha-dharma, Because of being attached to unobstructed dharmas, one will instead suffer. If a person has no distinctions, greed, hatred, and delusion, Entering the nature of these three poisons, then one sees bodhi.