English
English version Great Light. Within it, there are trees and pillars made of seven treasures. From those trees, such sounds emanate, namely, the sound of emptiness, the sound of no-form, the sound of no-desire, the sound of no-birth, the sound of no-death, the sound of no-possession, the sound of no-appearance, constantly emitting such sounds. When these sounds arise, those beings attain realization of the Dharma (universal law). 'At that time, in the first assembly of the Tathagata (Buddha), there were ninety-nine kotis (ancient Indian unit of measurement, representing a very large number) of Shravakas (disciples who attain enlightenment by hearing the teachings), all of whom were Arhats (enlightened beings who have extinguished all defilements and attained Nirvana), and were skilled in liberating their minds with equal wisdom. In the second assembly, there were ninety-six kotis of Bhikshus (ordained monks). In the third assembly, there were ninety-three kotis of Bhikshus. In the fourth assembly, there were ninety kotis of Bhikshus, all of whom were also Arhats, and were skilled in liberating their minds with equal wisdom. The assemblies of Bodhisattvas (beings who aspire to become Buddhas) were of similar numbers, all of whom were endowed with the forbearance of non-origination of phenomena, skilled in generating various paths of the Dharma, making offerings to many hundreds of thousands of kotis of Nayutas (an even larger unit of measurement) of Buddhas, their names were heard in hundreds of thousands of kotis of Nayutas of Buddha-lands, delivering many hundreds of thousands of kotis of Nayutas of beings, obtaining the Dharani (a mantra that encapsulates all teachings) of boundless gates, generating hundreds of thousands of kotis of Nayutas of Samadhis (states of meditative absorption); the remaining Bodhisattva-Mahasattvas (great Bodhisattvas) who were just beginning their practice and entering the path were also immeasurable and countless. The meritorious adornments of that Tathagata's land were complete, and could not be fully described with words. After that Tathagata's Parinirvana (final departure), the True Dharma would abide for ninety-nine hundred thousand years, and the sounds from those trees would no longer be heard. 'World-Honored One! At that time, there was a Bodhisattva Bhikshu named Hsigeng (Joy Root), who was a Dharma speaker. World-Honored One! That Bodhisattva Hsigeng was straightforward in his actions, not discriminating against demeanor (rules of conduct for practitioners), not abandoning the world, not obstructing worldly affairs. At that time, the faculties of beings were all sharp, and they could understand and have deep faith upon hearing a little, so for those beings, he did not praise few desires, did not praise contentment and frugality, did not praise enjoying solitude; nor did he praise not dwelling with the community; nor did he show the initiation of diligence. He showed himself engaging in mixed practices (various different behaviors), allowing those beings to grasp all Dharmas, even grasping Dharmas with the nature of desire, grasping Dharmas with the nature of anger, grasping Dharmas with the nature of delusion, without obstruction. He used skillful means to make those grasped practices attain one aspect (a unified state). If those beings...' --------------------------------------------------------------------------------
Chinese
彼以方便令摄取已，无有一处众生若行、若威仪而有瞋碍。彼不瞋碍心已便得忍地，于如来教中当得决定不坏深心。 “世尊！彼时复有菩萨比丘，名曰胜意，亦作说法者。世尊！胜意说法者，得四第耶那四无色入，受行十二头多功德。世尊！胜意菩萨所调伏者，取他过恶，其智动摇。 “世尊！尔时胜意菩萨于村落中为食而行，至喜根菩萨所乞之家。以不知故，彼于其中见舍主子，即至彼舍主子所，至已设如是座，坐已为彼舍主子说少欲、说知足、说减省、说共众住过恶，赞说乐独、赞说不共众住。仍于彼舍主子前，恶说喜根菩萨云：‘彼比丘者，乃令多人取于颠倒。彼比丘者，乃令多人取于邪见。其彼比丘是杂行者，取欲无碍、取瞋无碍、取痴无碍、取诸法无碍。’彼舍主子利根得忍，语彼比丘言：‘大德意谓贪欲是何？’比丘言：‘如我意谓欲是烦恼。’舍主子言：‘大德！贪欲为内为外？’比丘言：‘贪欲非内非外。’舍主子言：‘贪欲从何所来？去至何所？复住何处？’比丘言：‘贪欲无来无去亦无住处。’舍主子言：‘大德！贪欲若非内外，非东方分，亦非南、西、北方、上下、四维，无有处住亦非无住。彼之贪欲岂非无生？若无有生，何有烦恼及以清净？’ “尔时胜意比丘瞋恚不 现代汉语译本： 他以方便法门引导摄受众生之后，没有任何地方的众生，无论他们的行为举止如何，会对他产生嗔恨和障碍。他没有嗔恨和障碍的心，因此能够证得忍地（Kṣānti-bhūmi，菩萨修行所证得的安忍境界），在如来的教法中，能够获得坚定不移的深刻信心。 ‘世尊！那时还有一位菩萨比丘，名叫胜意（Śreṣṭhamati），也是一位说法者。世尊！这位胜意说法者，证得了四禅（catvāri dhyānāni，色界四种禅定）和四无色定（catasra ārūpya-samāpattayaḥ，四种超越色界的禅定），奉行十二头陀功德（dvādaśa dhūtaguṇāḥ，苦行功德）。世尊！胜意菩萨所调伏的众生，会挑剔别人的过错和缺点，他们的智慧因此动摇不定。’ ‘世尊！当时胜意菩萨在村落中为了乞食而行走，来到了喜根菩萨（Harṣamūla）所乞食的人家。因为不了解情况，他在那户人家见到了舍主之子，于是走到舍主之子那里，到了之后就为他设置了座位，坐下之后为舍主之子宣讲少欲（alpecchatā，降低欲望）、知足（saṃtuṣṭi，满足于已拥有的）、减省（apicchatā，减少需求）、宣讲与大众共同居住的过失，赞叹乐于独处（ekatva-rati，喜爱独居）、赞叹不与大众共同居住。并且在那位舍主之子面前，恶语诋毁喜根菩萨说：‘那位比丘，竟然让很多人产生颠倒的见解。那位比丘，竟然让很多人产生邪见。那位比丘是个杂行者，对于贪欲没有障碍、对于嗔恨没有障碍、对于愚痴没有障碍、对于一切法都没有障碍。’那位舍主之子根器锐利，已经证得了忍，对比丘说：‘大德，您认为贪欲是什么？’比丘说：‘依我看来，贪欲是烦恼。’舍主之子说：‘大德！贪欲是在内还是在外？’比丘说：‘贪欲既不在内也不在外。’舍主之子说：‘贪欲从哪里来？去向哪里？又住在哪里？’比丘说：‘贪欲无来无去，也没有住处。’舍主之子说：‘大德！贪欲如果不在内外，不在东方，也不在南、西、北方、上方、下方、四维，没有住处，也不是没有住处。那么，这个贪欲岂不是无生的？如果没有生，又怎么会有烦恼和清净呢？’ ‘当时胜意比丘非常嗔怒，不…
English
English version: Having guided and gathered them with skillful means, there is no place where beings, in any of their actions or deportments, harbor anger or obstruction towards him. Having a mind free from anger and obstruction, he then attains the Ground of Patience (Kṣānti-bhūmi), and in the teachings of the Tathāgata, he will gain a firm and unwavering profound faith. ‘World Honored One! At that time, there was also a Bodhisattva Bhikṣu named Śreṣṭhamati (Superior Intelligence), who was also a Dharma speaker. World Honored One! This Dharma speaker, Śreṣṭhamati, had attained the four Dhyānas (catvāri dhyānāni, the four meditative absorptions of the Form Realm) and the four Formless Attainments (catasra ārūpya-samāpattayaḥ, the four formless absorptions), and practiced the twelve Dhūta qualities (dvādaśa dhūtaguṇāḥ, ascetic practices). World Honored One! Those who were tamed by Bodhisattva Śreṣṭhamati would find fault with others, and their wisdom would be shaken.’ ‘World Honored One! At that time, Bodhisattva Śreṣṭhamati was walking in a village for alms and came to the house where Bodhisattva Harṣamūla (Root of Joy) had begged for food. Because he did not know the situation, he saw the son of the householder in that house. So he went to the son of the householder, and having arrived, he set up a seat for him. After sitting down, he spoke to the son of the householder about having few desires (alpecchatā), being content (saṃtuṣṭi), being frugal (apicchatā), and the faults of living with the community, praising the joy of solitude (ekatva-rati), and praising not living with the community. Moreover, in front of the son of the householder, he spoke ill of Bodhisattva Harṣamūla, saying: ‘That Bhikṣu causes many people to have inverted views. That Bhikṣu causes many people to have wrong views. That Bhikṣu is one who practices mixed practices, having no obstruction to greed, no obstruction to hatred, no obstruction to delusion, and no obstruction to all dharmas.’ That son of the householder, being of sharp faculties and having attained patience, said to the Bhikṣu: ‘Venerable One, what do you consider greed to be?’ The Bhikṣu said: ‘As I see it, greed is affliction.’ The son of the householder said: ‘Venerable One! Is greed internal or external?’ The Bhikṣu said: ‘Greed is neither internal nor external.’ The son of the householder said: ‘From where does greed come? Where does it go? And where does it reside?’ The Bhikṣu said: ‘Greed has no coming, no going, and no abiding place.’ The son of the householder said: ‘Venerable One! If greed is neither internal nor external, not in the eastern direction, nor in the south, west, north, above, below, or intermediate directions, having no place to reside, nor not having a place to reside, then is this greed not unborn? If there is no birth, how can there be affliction and purity?’ ‘At that time, the Bhikṣu Śreṣṭhamati was very angry, and… --------------------------------------------------------------------------------
Chinese
喜，从坐起去，说如是言：‘彼比丘者，乃令多人取不如实。’以不学入音声故，于佛陀声则喜、于外道声则瞋。以不学入音声故，于梵行声则喜、于非梵行声则瞋。以不学入音声故，于清净声则喜、于染污声则瞋。以不学入音声故，于圣果声则喜、于凡夫声则瞋。以不学入音声故，于乐声则喜、于苦声则瞋。以不学入音声故，于出家声则喜、于在家声则瞋。以不学入音声故，于出世间声则喜、于世间声则瞋。以不学入音声故，于施声则生利想、于悭声则生碍想。以不学佛法中故，于持戒声则生利想、于破戒声则生碍想。 “于彼乞家出已，还向阿兰拏处。至住处已，令余比丘亦如是取，即于众中见喜根菩萨已，说如是言：‘此比丘者乃令多人取于颠倒。此比丘者，乃令多人取于邪见。其此比丘是杂行者，取欲无碍，如是亦取瞋、痴无碍，及取诸法无碍。’ “喜根菩萨作如是念：‘今此比丘必作业障，我须为说如是深言，乃至令作修助菩提法因。’尔时喜根菩萨欲令众信，即于诸比丘僧前，说此伽陀： “‘贪欲说涅槃， 恚痴亦如是！ 于中道当觉， 佛菩提不思。 若分别贪欲， 及诸恚痴等； 远彼佛菩提， 譬如天与地。 若不破坏欲瞋已， 入于痴者见菩提； 现代汉语译本：喜（名称），从座位上起身离开，这样说道：‘那位比丘（佛教僧侣）使很多人接受了不符合事实的观点。’因为没有学习正确的发音，所以对佛陀（Buddha）的声音感到欢喜，对外道（非佛教的宗教）的声音感到嗔恨。因为没有学习正确的发音，所以对梵行（清净的行为）的声音感到欢喜，对非梵行的声音感到嗔恨。因为没有学习正确的发音，所以对清净的声音感到欢喜，对染污的声音感到嗔恨。因为没有学习正确的发音，所以对圣果（证悟的果位）的声音感到欢喜，对凡夫（普通人）的声音感到嗔恨。因为没有学习正确的发音，所以对快乐的声音感到欢喜，对痛苦的声音感到嗔恨。因为没有学习正确的发音，所以对出家（离开家庭生活）的声音感到欢喜，对在家（过家庭生活）的声音感到嗔恨。因为没有学习正确的发音，所以对出世间（超越世俗）的声音感到欢喜，对世间（世俗）的声音感到嗔恨。因为没有学习正确的发音，所以对布施（给予）的声音产生有利的想法，对悭吝（吝啬）的声音产生阻碍的想法。因为没有学习佛法（Buddha's teachings）的缘故，所以对持戒（遵守戒律）的声音产生有利的想法，对破戒（违反戒律）的声音产生阻碍的想法。 从那个乞讨的地方离开后，又回到阿兰若（寂静的地方）。到达住处后，让其他的比丘也像他一样接受观点，然后在众人之中看到喜根菩萨（Xigen Bodhisattva）后，这样说道：‘这位比丘使很多人接受了颠倒的观点。这位比丘使很多人接受了邪见。这位比丘是杂行者，接受贪欲没有障碍，像这样接受嗔恨、愚痴也没有障碍，以及接受诸法（一切事物）没有障碍。’ 喜根菩萨这样想：‘现在这位比丘必定会造作业障，我需要为他说这样深刻的道理，乃至让他种下修习有助于菩提（觉悟）之法的因。’当时喜根菩萨为了让大众相信，就在众比丘僧人面前，说了这首伽陀（偈颂）： ‘贪欲也能说是涅槃（Nirvana），嗔恨和愚痴也能这样说！应当觉悟中道（the Middle Way），佛陀的菩提是不可思议的。如果分别贪欲，以及诸如嗔恨、愚痴等等；那将远离佛陀的菩提，就像天与地一样遥远。如果不破坏贪欲和嗔恨，就进入愚痴的人也能见到菩提；’