Chinese
切，无量劫中精进之果，今以成就！一切众生为生死大火之所焚烧，我今应当为其除灭，摧伏结贼，断诸行脉，为出世道拔其险难！” 无明罗刹闻是吼声，宣调戏臂大笑而言：“大梵天王、摩醯首罗、毗纽、帝释、四天、日、月、星辰，悉皆屈膝来在我前，为我制控。婆薮仙、婆薮忧留掘婆梨，如是等无量诸仙，各以智德望出我界，然其皆为我所迷惑不知出径。一切众生我皆上着生死轮上，轮回有中使不自在，如是之事悉我所作。是何婴愚不自筹量而捉我发？然诸人、天、阿修罗一切众生，以我勇壮耗扰不停。汝为是谁？轻速躁疾来至我所，在于我前而大哮吼？善根发起如日初出，是我昔来未尝闻睹。一切众生无知所盲，汝之慧眼开视分明，鉴察微妙乃如是乎。谁于生死苦恼之海大波浪中，卒教津济令到彼岸？一切凡愚处于邪径，谁为引导忽示正道？谁于无明大黑闇中，欻然慧炬显照幽冥？我之教命，三界之中咸皆承顺无能违者。诸仙外道一切悉皆甘乐，我界摩醯首罗、大梵天等，以我之力生于常想。是谁无畏最胜之人，有大胆勇而不惧我，敢捉我发！善哉，善哉！而汝今者，必定从于佛种中生，正观之力无比功德大悲为体，必是菩萨悲救众生。其德尊严如须弥山王，除此胜人一切世间无敢举手捉我发者。” 现代汉语译本： ‘切！’无量劫中精进的果实，如今得以成就！一切众生被生死的大火所焚烧，我现在应当为他们消除这痛苦，摧毁降伏烦恼的贼寇，断绝各种行为的脉络，为了脱离世间的道路，拔除其中的危险和困难！” 无明罗刹（Avidya Rakshasa，愚昧的恶魔）听到这吼声，故意装作轻佻地大笑着说：‘大梵天王（Mahābrahmā，创造之神）、摩醯首罗（Maheśvara，湿婆神）、毗纽（Vishnu，保护之神）、帝释（Indra，众神之王）、四天王（Four Heavenly Kings）、太阳、月亮、星辰，都屈膝跪拜在我面前，被我控制。婆薮仙（Vasus，八位善神）、婆薮忧留掘婆梨（Vasudeva，克里希纳的父亲），像这样的无数仙人，各自以他们的智慧和德行，希望超出我的境界，然而他们都被我迷惑，不知道出去的路径。一切众生我都把他们放在生死的轮子上，在轮回中让他们不得自在，这样的事情都是我做的。是什么样的幼稚愚蠢的人，不自量力地抓住我的头发？人、天、阿修罗（Asura，非天）一切众生，都因为我的勇猛强壮而不得安宁。你是谁？如此轻率急躁地来到我这里，在我面前大声咆哮？善根的发起就像初升的太阳，这是我过去从未听说和见过的。一切众生都被无知所蒙蔽，你的慧眼却能清晰地观察，洞察微妙之处竟然如此。是谁在生死苦恼的海洋波涛中，突然引导他们渡过难关到达彼岸？一切凡夫愚人都处于邪恶的道路上，是谁引导他们忽然显示正道？是谁在无明的大黑暗中，突然用智慧的火炬照亮幽暗？我的教令和命令，三界之中都顺从，没有人能够违背。诸仙和外道都甘愿接受，我的境界中的摩醯首罗、大梵天等，都因为我的力量而产生永恒的错觉。是谁如此无畏最殊胜的人，有如此大胆的勇气而不惧怕我，竟然敢抓住我的头发！好啊，好啊！而你现在，必定是从佛的种子中出生的，正观的力量、无比的功德、以大悲为本体，一定是菩萨为了悲悯救度众生。你的德行尊严如同须弥山王（Mount Sumeru，宇宙中心），除了这位殊胜的人，一切世间没有人敢举手抓住我的头发。’
English
English version: ‘Cut!’ The fruit of diligence through immeasurable kalpas (aeons), is now achieved! All sentient beings are burned by the great fire of birth and death, and I shall now extinguish it for them, crush and subdue the bandit of afflictions, sever the veins of all actions, and remove the dangers and difficulties from the path of liberation!’ The Avidya Rakshasa (Rakshasa of Ignorance), hearing this roar, deliberately laughed in a frivolous manner and said: ‘Mahābrahmā (Great Brahma, the creator god), Maheśvara (Shiva, the great god), Vishnu (the preserver god), Indra (king of the gods), the Four Heavenly Kings, the sun, moon, and stars, all kneel before me, controlled by me. The Vasus (eight benevolent deities), Vasudeva (Krishna's father), and countless other immortals like them, each with their wisdom and virtue, hope to transcend my realm, yet they are all deluded by me, not knowing the path out. I place all sentient beings on the wheel of birth and death, making them unfree in samsara (cyclic existence), and all these things are done by me. What kind of childish fool is it, who, without measuring himself, grabs my hair? Humans, devas (gods), asuras (demons), and all sentient beings are constantly disturbed by my strength and bravery. Who are you? So rash and impetuous, coming here to me, roaring loudly before me? The arising of good roots is like the rising sun, something I have never heard or seen before. All sentient beings are blinded by ignorance, but your wisdom eye can see clearly, discerning the subtle with such clarity. Who, in the ocean of suffering and distress of birth and death, suddenly guides them across to the other shore? All foolish ordinary people are on the wrong path, who guides them to suddenly show the right path? Who, in the great darkness of ignorance, suddenly illuminates the darkness with the torch of wisdom? My teachings and commands are obeyed by all in the three realms, and no one can disobey. All immortals and heretics willingly accept them, and Maheśvara, Mahābrahmā, and others in my realm, due to my power, have the illusion of permanence. Who is this fearless, most excellent person, with such great courage that he does not fear me, daring to grab my hair! Excellent, excellent! And you now, must be born from the seed of the Buddha, with the power of right contemplation, immeasurable merit, and compassion as your essence, you must be a Bodhisattva who compassionately saves sentient beings. Your virtue and dignity are like Mount Sumeru (the central world-mountain); apart from this excellent person, no one in all the world dares to raise a hand to grab my hair.’ --------------------------------------------------------------------------------
Chinese
菩萨答言：“汝之所说实为真正。我自昔来修诸善行，皆为救济一切众生，如汝所说言菩萨者，我即是也！” 无明曰：“大心众生！汝智不动，决定救他，怨亲平等悉为一味，如盛炽火燋然生叶。汝今慧火燋然于我，亦复如是。汝今坚正，我从汝教终不敢违。” 菩萨言：“我以苦、空、无常、无我所印之处，遣汝速去不得疑滞！”菩萨说此印已，无明罗刹将、诸烦恼、诸恶军众，逃窜走入九十六种邪论之中，其所居止住愚痴心。 菩萨尔时，广集种种道品资粮，无师独悟灭于无明，是故众人应修六度广集善法。 “能善观察圣所说， 后获大乐解深义。 我昔曾闻有盲人， 在空空中弄木杵， 杵端冲屋着蜂窠， 盲闻蜂声逃出避。 空中有驴被蜂螫， 驴被毒痛出堕渊。 渊中恶龙怀忿恚， 起大云雷雨大雹， 于空聚落下霹雳。 聚中恶鬼极瞋忿， 遍于国界雨大火。 世界众生火所逼， 皆共逃走入大河。 河底水中罗刹宫， 啖诸众生血精气， 诸入河者至彼宫， 极受苦毒入回覆， 复入石山唯一孔。 众生出孔入大海， 海水咸苦消肌体， 叫唤大哭称父母， 诸神谁能拔济我？” 时海渚中有神马王，常食自 现代汉语译本 菩萨回答说：‘你所说的确实是真实正确的。我从过去以来修习各种善行，都是为了救济一切众生，正如你所说，称我为菩萨，我就是啊！’ 无明（Avidyā，指对事物真相的迷惑和无知）说：‘大心的众生啊！你的智慧坚定不动摇，决心救度他人，对怨恨和亲爱的人都平等对待，视作一体，就像猛烈的火焰能迅速烧焦新鲜的树叶一样。你现在用智慧之火烧焦我，也是如此。你现在如此坚定正直，我从此以后一定听从你的教诲，不敢违背。’ 菩萨说：‘我用苦（Duḥkha，指痛苦的本质）、空（Śūnyatā，指空性）、无常（Anitya，指事物变化的本质）、无我（Anātman，指没有永恒不变的自我）的印记，遣送你迅速离开，不得迟疑停留！’菩萨说完这些印记后，无明罗刹（Rākṣasa，指恶鬼）将领、各种烦恼、各种邪恶的军队，都逃窜进入九十六种邪论之中，他们所居住的地方是愚痴的心。 菩萨那时，广泛积聚各种道品资粮，无师自通地灭除了无明，所以众人应当修习六度（Pāramitā，指布施、持戒、忍辱、精进、禅定、智慧），广泛积聚善法。 ‘能够善于观察圣人所说的话， 之后就能获得大的快乐，理解深刻的含义。 我过去曾经听说有盲人， 在空旷的地方玩弄木杵， 木杵的顶端冲撞到屋顶上的蜂巢， 盲人听到蜜蜂的声音就逃跑躲避。 空中有驴子被蜜蜂蜇伤， 驴子因为毒痛而掉进深渊。 深渊中的恶龙怀着愤怒， 兴起巨大的云雷和冰雹， 在空中聚集降下霹雳。 聚集地中的恶鬼极其瞋怒忿恨， 遍布于整个国家降下大火。 世界上的众生被火所逼迫， 都一起逃走进入大河。 河底的水中有罗刹的宫殿， 吞食各种众生的血和精气， 那些进入河中的众生到达罗刹宫殿， 极其痛苦地进入回旋之处， 又进入只有唯一孔洞的石山。 众生从孔洞出来进入大海， 海水咸苦，消蚀肌肉身体， 叫喊大哭，称呼父母， 诸神谁能救拔我？’ 当时，海边沙洲中有神马王，经常吃自己的粪便。
English
English version The Bodhisattva answered, 'What you say is indeed true and correct. From the past, I have cultivated various virtuous deeds, all for the sake of saving all sentient beings. Just as you say, calling me a Bodhisattva, that is who I am!' Avidyā (ignorance) said, 'Oh, great-hearted being! Your wisdom is firm and unwavering, determined to save others, treating enemies and loved ones equally, as a raging fire quickly scorches fresh leaves. You now scorch me with the fire of wisdom, and it is the same. You are now so firm and upright, from now on I will certainly listen to your teachings and dare not disobey.' The Bodhisattva said, 'I use the seals of Duḥkha (suffering), Śūnyatā (emptiness), Anitya (impermanence), and Anātman (no-self) to send you away quickly, without hesitation or delay!' After the Bodhisattva spoke these seals, the Avidyā Rākṣasa (demon) general, various afflictions, and various evil armies all fled into the ninety-six kinds of heretical theories, and the place where they dwell is the foolish mind. At that time, the Bodhisattva widely accumulated various factors of enlightenment and provisions, and without a teacher, he independently extinguished Avidyā. Therefore, all people should cultivate the six Pāramitās (perfections: generosity, morality, patience, diligence, concentration, and wisdom) and widely accumulate virtuous deeds. 'Being able to observe well what the sages say, afterwards one obtains great joy and understands profound meanings. I once heard of a blind man, playing with a wooden pestle in an empty space, The tip of the pestle struck a beehive on the roof, the blind man heard the sound of the bees and ran away to avoid them. In the sky, a donkey was stung by bees, the donkey fell into an abyss because of the pain. The evil dragon in the abyss harbored anger, and raised great clouds, thunder, rain, and hail, Gathering in the sky and dropping lightning. The evil ghosts in the gathering were extremely angry and resentful, Spreading throughout the country and raining down great fire. The sentient beings in the world were forced by the fire, And all fled into the great river. In the water at the bottom of the river is the palace of the Rākṣasas, Devouring the blood and essence of various sentient beings, those who enter the river reach the palace of the Rākṣasas, And enter the place of rotation with extreme suffering, and then enter a stone mountain with only one hole. The sentient beings come out of the hole and enter the great sea, the seawater is salty and bitter, eroding muscles and bodies, Shouting and crying, calling out to their parents, which gods can save me?' At that time, there was a divine horse king on the sandbar of the sea, who often ate his own feces. --------------------------------------------------------------------------------
Chinese
然成熟粮米，肥壮翘陆。闻诸众生受苦恼声，马王唱言：“谁于今者欲度彼岸到阎浮提？”诸堕水人皆举右手而作是言：“度我，度我！”马王即时奋迅身体，八万四千诸毛森然俱长，挽捉毛者皆得脱苦。 以何义故引如此喻？言盲人者，喻于一切众生无明，蜂喻于行，驴喻于识，驴堕渊者喻识堕名色，空聚落者喻于六情，雹霹雳者喻六情中无常患害，恶鬼者即喻于触，雨火者喻于诸受，投入河者即喻于爱，水中罗刹食人精气者喻于四取，入回覆者喻于三有，大石孔者即喻于生，言大海者喻于老、死、忧、悲众苦。神马王者，喻佛以善功德，正志坚实肥大之身，以正念定八万四千诸善之毛，为诸众生起悲愍心。一切众生皆受大苦，为生所生，为老所老，为死所死。然诸众生不知方便求出要路，诸佛于中引接众生令得离苦。能乘马者，即是行人乘于法轮，憍陈如等五比丘，夜舍等五人；及诸豪贵长者子五十人，贤邑众等六十人，优楼频螺、迦叶兄弟千人，舍利弗、大目连等二百五十人，频婆娑罗王等八万四千人，于最末后须拔陀罗，乃至遗法八万四千诸深法藏，若有众生得闻一句一偈之者，一切皆得与大涅槃而作因缘。 无明罗刹集卷下 现代汉语译本 成熟的谷物，肥壮的马王（神马的名字）。马王听到众生受苦的声音，便高声唱道：‘现在谁想要渡过彼岸到达阎浮提（我们所居住的这个世界）？’所有落水的人都举起右手说：‘救我，救我！’马王立刻奋起神力，身上八万四千根毛发都竖立起来并变长，抓住这些毛发的人都得以脱离苦难。 用什么意义来解释这个比喻呢？盲人，比喻一切众生的无明；蜜蜂，比喻行（业）；驴，比喻识；驴掉进深渊，比喻识堕入名色（精神和物质）；空旷的村落，比喻六情（六根）；冰雹和雷电，比喻六情中的无常和灾害；恶鬼，比喻触（感觉）；火雨，比喻诸受（感受）；投入河流，比喻爱（贪爱）；水中罗刹吸食人的精气，比喻四取（四种执取）；进入漩涡，比喻三有（欲有、色有、无色有）；大石孔，比喻生（出生）；大海，比喻老、死、忧、悲等众多的苦难。神马王，比喻佛以善良的功德，正直坚定的肥大之身，以正念禅定生出八万四千根善良的毛发，为众生生起悲悯之心。一切众生都遭受巨大的痛苦，为生所生，为老所老，为死所死。然而众生不知道方便之法，寻求脱离苦难的道路，诸佛就在其中引导众生，使他们得以脱离苦难。能够骑上马的人，就是修行人乘坐法轮（佛法），如憍陈如（佛陀的第一位弟子）等五位比丘，夜舍（富家子弟）等五人；以及诸位豪门贵族长者的儿子五十人，贤邑众等六十人，优楼频螺迦叶（拜火教首领）兄弟千人，舍利弗（佛陀十大弟子之一）、大目犍连（佛陀十大弟子之一）等二百五十人，频婆娑罗王（古印度摩揭陀国国王）等八万四千人，在最后一位是须跋陀罗（一位年老的修行者），乃至遗留的佛法八万四千诸深奥的法藏，如果有众生能够听闻一句一偈，一切都能与大涅槃（佛教的最高境界）结下因缘。