English
English version: Universally rescuing all. Being skilled in understanding the causes and effects of the cycle of birth and death, being skilled in discerning Dharma from non-Dharma, fully possessing the Four Embracing Dharmas (giving, kind speech, beneficial action, and cooperation) to accomplish the One Vehicle. Great-minded beings, observing the suffering of beings revolving in the Five Paths (hell, hungry ghosts, animals, humans, and gods), are constantly harmed by the Four Great Poisonous Snakes (earth, water, fire, and wind), the Five Aggregates (form, feeling, perception, volition, and consciousness) as enemy thieves, the Empty Gathering of the Six Entrances (eye, ear, nose, tongue, body, and mind), and the 'self' and 'what belongs to self' disguised with false kindness and foolish five desires (form, sound, smell, taste, and touch). 'These beings are bound by afflictions, how can we not rescue them now?' After contemplating these matters, the Bodhisattva arose from the palace and renounced the household life, donned the armor of diligence, protected himself with the Four Embracing Dharmas and divine mantras, nourished his body with the good medicine of mindfulness, took the merit of patience as a shield against harm, and used the wisdom cultivated over countless eons as a sharp sword, with focused and correct mindfulness like the royal road to the capital. When sitting at the Bodhi-mandala, he observed the source of suffering in all the worlds, and made a great vow to eradicate its root. This source of suffering, oppressing beings and causing them great distress, is the foremost cause of all diseases, obscured by ninety-six kinds of foolish views, not recognizing the source of the faults of birth, old age, sickness, and death. At that time, the Bodhisattva, with correct observation, saw the immeasurable suffering and calamities of old age, sickness, and death. Having understood this meaning, he asked 'Old Age', saying, 'What is your name?' 'Old Age' replied, 'My name is 'Old Age'.' The Bodhisattva asked, 'What do you make old?' 'Old Age' replied, 'What I make old is the beings of the Three Realms (desire realm, form realm, and formless realm).' The Bodhisattva asked, 'What else do you do?' 'Old Age' replied, 'I do nothing.' The Bodhisattva said, 'You create famine and poverty for the sake of desire. The memories you harbor are like a wild elephant trampling a banana grove, destroying everything; you are a distant and dangerous road in the wilderness, able to extinguish the joy of the six senses; able to destroy strong complexion, like hail harming flowers, transferring vigorous strength; able to cause the six emotions (joy, anger, sorrow, pleasure, love, and hate) to wither and dry up. How can you say: I do nothing!' 'Old Age' replied, 'These things are indeed so.' The Bodhisattva said, 'The word 'Old Age', all in the Three Realms have heard but do not understand its meaning.' 'Old Age' further said, 'Now you truly and thoroughly understand me.' The Bodhisattva asked, 'Who is the second one?' 'Old Age' replied, 'It is...' -------------------------------------------------------------------------------- 名之为死。”
Chinese
菩萨尔时，即问死曰：“今汝名字何期粗恶？”死答言：“不但名恶，名下之事复甚粗恶。一切世界人、天、阿修罗、夜叉、鬼神我尽能杀。如大罗刹能坏国土，我亦如是，能坏一切有生之命。”菩萨问曰：“怪哉！汝最大恶：无悲愍心。汝所游行无处不至，下贱恶业无过于汝。”死答言：“如是之事，实是我体。”菩萨问曰：“汝体虽尔，以我心力要断于汝。汝虽难伏，以我精进要当伏汝。如海波浪不能吹山，汝亦如是岂能杀我？”死答曰：“汝于今者虽作是意，恐汝未必能制于我。”菩萨问曰：“汝今何故，疑我不能？”死答曰：“若有精进、善巧方便乃能制我。恐汝未必勇猛精进，是故疑汝。”菩萨言：“汝且观我，于无量劫慈悲方便。自以己命代诸众生，乃至重怨设以利剑支节解我，我于彼所恒生慈心；急难众生设来投我，宁舍身命为作救护。如是方便，足灭汝不？”死答言：“何须广说多作往返，何足勤勤苦恼于我？我当至诚语汝根本，此根本者即是生也。生者，生一切世间无量苦恼，四大毒蛇、五阴怨贼、六情之器、轮回五道皆生所为。此生始有生一切苦，况复中后；若受生者如我等苦不可称计，若舍生者则无过患。一切过患由生而有，譬如无薪，火无所烧；亦如无树，斧无所斫； 现代汉语译本： 称之为死亡。 那时，菩萨就问死神说：‘现在你的名字为何如此粗暴恶劣？’死神回答说：‘不只是名字恶劣，名字之下的事情更加粗暴恶劣。一切世界的人、天、阿修罗（非天，一种恶神）、夜叉（一种守护神）、鬼神，我都能杀死。就像大罗刹（恶鬼）能破坏国土一样，我也像这样，能破坏一切有生命的物种。’菩萨问道：‘奇怪啊！你真是最大的恶人：没有悲悯之心。你所侵扰的地方无处不到，所作的恶业没有超过你的。’死神回答说：‘这样的事情，确实是我的本性。’菩萨问道：‘你的本性虽然如此，但我以我的心力一定要断除你。你虽然难以制伏，但我以我的精进一定要降伏你。就像海浪不能吹动山一样，你又怎么能杀死我呢？’死神回答说：‘你现在虽然这样想，恐怕你未必能制服我。’菩萨问道：‘你现在因为什么缘故，怀疑我不能制服你？’死神回答说：‘如果有精进、善巧方便才能制服我。恐怕你未必勇猛精进，所以怀疑你。’菩萨说：‘你且看我，于无量劫以来慈悲方便。自己用自己的生命代替众生，乃至极重的仇人，就算用利剑肢解我，我对他们也总是生起慈悲之心；危急困难的众生如果来投靠我，宁愿舍弃身命为他们作救护。像这样的方便，足够灭除你吗？’死神回答说：‘何必广泛地说，多次往返，何必勤勤恳恳地苦恼我？我应当至诚地告诉你根本，这个根本就是生啊。生，产生一切世间无量的苦恼，四大毒蛇、五阴怨贼、六情之器、轮回五道，都是由生所造成的。这个生开始就产生一切苦，何况是中间和之后；如果受生，像我这样的苦是不可称量的，如果舍弃生，就没有过患。一切过患都是由生而有，譬如没有柴，火就没有燃烧的东西；也像没有树，斧头就没有砍伐的东西；’
English
English version: It is called death.' At that time, the Bodhisattva then asked Death, 'Why is your name so crude and evil?' Death replied, 'Not only is the name evil, but the things under the name are even more crude and evil. I can kill all the people, gods, Asuras (demi-gods, a type of evil spirit), Yakshas (a type of guardian spirit), and ghosts in all the worlds. Just as a great Rakshasa (demon) can destroy a country, I am also like that, able to destroy the lives of all living beings.' The Bodhisattva asked, 'Strange! You are the greatest evil: without compassion. There is nowhere you do not invade, and no evil deeds exceed yours.' Death replied, 'Such things are indeed my nature.' The Bodhisattva asked, 'Although your nature is like this, I must cut you off with the power of my mind. Although you are difficult to subdue, I must subdue you with my diligence. Just as the waves of the sea cannot blow a mountain, how can you kill me?' Death replied, 'Although you have this intention now, I am afraid you may not be able to control me.' The Bodhisattva asked, 'Why do you now doubt that I cannot control you?' Death replied, 'If there is diligence and skillful means, then I can be controlled. I am afraid that you may not be brave and diligent, so I doubt you.' The Bodhisattva said, 'Look at me, with compassion and skillful means for countless kalpas (eons). I use my own life to replace all living beings, and even if a great enemy dismembers me with a sharp sword, I always generate compassion for them; if living beings in urgent need come to rely on me, I would rather give up my life to protect them. Are such skillful means enough to destroy you?' Death replied, 'Why speak extensively and go back and forth many times, why bother me so diligently? I should sincerely tell you the root, and this root is birth. Birth produces all the immeasurable suffering in the world, the four great poisonous snakes, the five aggregates of resentment, the instruments of the six senses, and the five paths of reincarnation are all caused by birth. This birth begins to produce all suffering, let alone the middle and after; if one receives birth, suffering like mine is immeasurable, if one abandons birth, there is no fault. All faults are caused by birth, just as without firewood, there is nothing for the fire to burn; just as without a tree, there is nothing for the axe to chop;' --------------------------------------------------------------------------------
Chinese
亦如无瓶，椎何所破？如无藕花，霜何所败？以喻方之知生多患。汝今诚心决定，誓愿欲断死者，必先断生。由此生，故有老、病、死、忧、悲苦恼，诸灾患等皆有势力。”菩萨言：“我解是事，若有山者金刚必坏。若无山者，金刚虽坚何所能坏？凡有身者必有诸苦，若无身者苦何所苦？” 菩萨尔时，即放老、死，而捉于生。而问之曰：“汝名谁耶？”生答言：“我有种种众多名字，而我名者，名中最胜号之为生。”菩萨问言：“何故名生？”生答言：“汝自观察。”菩萨寻自观生，而作是言：“然此生者，出一切有，从二字和合出于生义。”生答言：“今汝智慧，实非颠倒修理而解。”菩萨问曰：“而此生者生一切苦，何故不名出一切苦，乃名生耶？”生答言：“我有此过，实如汝言。”菩萨问曰：“汝不见我有坚誓愿能断汝耶？我以悲愍为体，能灭世间一切众苦。”生答言：“善哉，善哉！诚如所言，我不自在，从他而有令我依止。诸有男子，得是势力能生一切生死之苦。汝若不信何不自观？”菩萨思惟：“我今观生，定知是有。而此三有即三大龙，能雨暴雨注于生河，入死海水；有因缘河，漂沦众生没溺苦海。” 菩萨尔时，即便舍生而捉于有，呵责有言：“我为一切众生而作真济，秉智慧剑能 现代汉语译本：正如没有瓶子，槌子又能击碎什么呢？如果没有莲藕花，霜又怎么能使其凋败呢？这是用比喻来说明执着于生命会带来诸多忧患。你现在如果真心决定，发誓要断绝死亡，就必须首先断绝生命。因为有了生命，才会有衰老、疾病、死亡、忧愁、悲伤、痛苦烦恼，以及各种灾祸等，这些都有力量影响我们。”菩萨说：“我明白这个道理，如果有山，金刚石必定可以摧毁它。如果没有山，金刚石再坚硬又能摧毁什么呢？凡是有身体的，必定会有各种痛苦，如果没有身体，痛苦又从何而来呢？” 菩萨当时，就放下了衰老和死亡，而抓住了生命。然后问它说：“你叫什么名字？”生命回答说：“我有很多很多的名字，而我的名字中，最殊胜的就叫做‘生’（Śūnya）。”菩萨问道：“为什么叫做‘生’呢？”生命回答说：“你自己观察。”菩萨于是自己观察生命，然后说：“原来这个‘生’，产生一切‘有’（bhava），是从两个字和合而产生‘生’的意义。”生命回答说：“现在你的智慧，确实不是颠倒错乱，而是经过正确的修行而理解的。”菩萨问道：“而这个‘生’产生一切痛苦，为什么不叫做‘出一切苦’，而叫做‘生’呢？”生命回答说：“我确实有这个过失，正如你所说。”菩萨问道：“你没看到我有坚定的誓愿能够断绝你吗？我以慈悲怜悯为根本，能够灭除世间一切众生的痛苦。”生命回答说：“说得好，说得好！确实如你所说，我不自在，是从其他因缘而有，让我依附于它。那些男子，得到这种势力，能够产生一切生死轮回的痛苦。如果你不相信，为什么不自己观察呢？”菩萨心想：“我现在观察生命，一定知道它是有为法。而这三有（trayo bhava）就是三大恶龙，能够降下暴雨注入生命之河，流入死亡之海；有因缘之河，漂流沉沦众生，没溺于痛苦之海。” 菩萨当时，就舍弃了生命而抓住了‘有’，呵斥‘有’说：“我为了所有众生而做真正的救济，秉持智慧之剑能够...
English
English version: 'Just as without a pot, what can a hammer break? If there are no lotus flowers, what can frost wither? This is an analogy to illustrate that clinging to life brings many sorrows. If you now sincerely decide and vow to cut off death, you must first cut off life. Because of life, there is old age, sickness, death, sorrow, grief, suffering, and various calamities, all of which have power over us.' The Bodhisattva said, 'I understand this matter. If there is a mountain, a diamond will surely destroy it. If there is no mountain, what can a diamond, however hard, destroy? All who have a body will surely have all kinds of suffering. If there is no body, from where does suffering arise?' At that time, the Bodhisattva released old age and death and seized life. Then he asked it, 'What is your name?' Life answered, 'I have many, many names, and among my names, the most excellent is called 'Birth' (Śūnya).' The Bodhisattva asked, 'Why is it called 'Birth'?' Life answered, 'Observe for yourself.' The Bodhisattva then observed life for himself and said, 'So this 'Birth' produces all 'Existence' (bhava), and the meaning of 'Birth' arises from the combination of two syllables.' Life answered, 'Now your wisdom is indeed not inverted or confused, but understood through correct practice.' The Bodhisattva asked, 'And this 'Birth' produces all suffering. Why is it not called 'Producer of all Suffering' but called 'Birth'?' Life answered, 'I indeed have this fault, as you say.' The Bodhisattva asked, 'Do you not see that I have a firm vow to cut you off? I have compassion as my essence and can extinguish all the suffering of all beings in the world.' Life answered, 'Good, good! Truly as you say, I am not independent, but exist from other causes and conditions, causing me to rely on them. Those men who obtain this power can produce all the suffering of birth and death. If you do not believe, why do you not observe for yourself?' The Bodhisattva thought, 'Now I observe life and certainly know that it is conditioned. And these three existences (trayo bhava) are the three great dragons that can rain down torrential rain into the river of life, flowing into the sea of death; the river of conditioned causes, drifting and sinking sentient beings, drowning in the sea of suffering.' At that time, the Bodhisattva then abandoned life and seized 'Existence', rebuking 'Existence' and saying, 'I am making true salvation for all beings, wielding the sword of wisdom to...' --------------------------------------------------------------------------------