Chinese
斩怨敌！汝今云何，敢自放逸庄严生耶？”有即答言：“四取钩铒，钩牵于我。著于有中四取，强力捕诸婴愚。”言：“我当乐可以与有，汝但增长众苦何以与有？”取答言：“譬如虚空不能生树，有地水因缘而能生树，若无爱水，何由而得生于有树。汝今不应但呵责我！” 菩萨即舍四取而捉于爱。爱语菩萨言：“善来，净饭王子！汝于无量劫中，作诸功德，集诸善行。汝之威力过于帝释、大梵天王，汝当留神受我小供。”菩萨问言：“汝以何供？”爱答言：“于五根处所受五欲乐，是我供养。”菩萨问曰：“何以用此五根而请于我？”爱答言：“我以色、香、味、触，而请于汝。”菩萨言：“汝今乃以香美毒果请于我耶？”爱答言：“云何言毒？”菩萨言：“此五欲者，譬如以羊掷置火中，又如盲人堕于深坑，违离解脱、闭涅槃门。有智之人乃至梦中尚离五欲，况复觉时！”爱答言：“诸天五欲可不胜耶？”菩萨言：“亦如幻梦。有孙陀罗天女端正如日，乘天宫殿音乐自恣，福尽命终还堕地狱，岂非欺诳！”爱答言：“汝今若嫌欲界之事，色界诸天岂非乐也？彼色界中，安止禅定少于过患。”菩萨言：“彼色界中苦患之事，我悉知之。”爱答言：“汝今云何能观察知？”菩萨言：“虽得禅定生于梵世，福尽 现代汉语译本： ‘斩杀怨敌！你现在为什么，竟敢放纵自己，装饰生命呢？’ 有回答说：‘四取（catūrupadāna，四种执取：欲取、见取、戒禁取、我语取）像钩子和鱼饵，钩住并牵引着我。我执着于存在，这四取有力地捕捉着无知的愚人。’ 有说：‘我所带来的快乐可以与存在相伴，你只会增长众多的痛苦，又怎么能与存在相伴呢？’ 取回答说：‘譬如虚空不能生长树木，只有土地和水的因缘才能生长树木，如果没有爱的滋润，又怎么能够生长出存在的树木呢？你现在不应该只责备我！’ 菩萨于是舍弃四取，而抓住爱。爱对菩萨说：‘欢迎你，净饭（Śuddhodana，释迦牟尼佛的父亲）王子！你在无量劫中，做了各种功德，积累了各种善行。你的威力超过了帝释（Indra，佛教的护法神）和大梵天王（Mahābrahmā，色界天的天王），你应该留下来接受我小小的供养。’ 菩萨问道：‘你用什么来供养我？’ 爱回答说：‘在五根（眼、耳、鼻、舌、身）处所感受到的五欲（色、声、香、味、触）之乐，就是我的供养。’ 菩萨问道：‘为什么要用这五根来请我呢？’ 爱回答说：‘我用色、香、味、触来引诱你。’ 菩萨说：‘你现在竟然用香甜的毒果来请我吗？’ 爱回答说：‘为什么说是毒？’ 菩萨说：‘这五欲，譬如把羊扔进火中，又如盲人掉进深坑，它会使人远离解脱，关闭涅槃（Nirvāṇa，佛教的最高目标，指解脱生死轮回的状态）之门。有智慧的人即使在梦中尚且远离五欲，更何况是清醒的时候！’ 爱回答说：‘诸天的五欲难道不胜过人间吗？’ 菩萨说：‘也像幻梦一样。有孙陀罗天女（Sundarī，美丽的天女）容貌端正如同太阳，乘坐天宫殿宇，享受音乐的快乐，福报享尽，寿命终结后还是会堕入地狱，这难道不是欺骗吗！’ 爱回答说：‘你现在如果嫌弃欲界（Kāmadhātu，佛教三界之一，众生有情欲的世界）的事情，诸天难道不是快乐的吗？在那里，安止禅定，少有祸患。’ 菩萨说：‘那里的苦患之事，我都知道。’ 爱回答说：‘你现在怎么能够观察知道？’ 菩萨说：‘即使得到禅定，生于梵世（Brahmaloka，色界天），福报享尽
English
English version: ‘Slay the enemy of resentment! Why do you now dare to indulge yourself and adorn life?’ Thereupon, 'Existence' answered, ‘The four attachments (catūrupadāna, the four kinds of clinging: desire-attachment, view-attachment, precept and ritual-attachment, and self-assertion-attachment) are like hooks and bait, hooking and pulling me. I am attached to existence, and these four attachments powerfully capture ignorant fools.’ 'Existence' said, ‘The pleasure I bring can accompany existence, but you only increase numerous sufferings, so how can you accompany existence?’ 'Attachment' replied, ‘Just as empty space cannot grow trees, only the conditions of earth and water can grow trees. If there is no water of love, how can the tree of existence grow? You should not only blame me now!’ The Bodhisattva then abandoned the four attachments and seized 'Love'. 'Love' said to the Bodhisattva, ‘Welcome, Prince Śuddhodana (father of Shakyamuni Buddha)! In countless kalpas, you have performed various merits and accumulated various good deeds. Your power surpasses that of Indra (Buddhist protector deity) and Mahābrahmā (king of the Form Realm heavens). You should stay and receive my small offering.’ The Bodhisattva asked, ‘What do you use to offer me?’ 'Love' replied, ‘The pleasures of the five desires (form, sound, smell, taste, and touch) experienced at the five sense organs (eye, ear, nose, tongue, body) are my offering.’ The Bodhisattva asked, ‘Why do you use these five sense organs to invite me?’ 'Love' replied, ‘I use form, smell, taste, and touch to entice you.’ The Bodhisattva said, ‘Are you now inviting me with sweet and beautiful poisonous fruits?’ 'Love' replied, ‘Why do you say it is poison?’ The Bodhisattva said, ‘These five desires are like throwing a sheep into the fire, or like a blind person falling into a deep pit. They lead one away from liberation and close the door to Nirvāṇa (the ultimate goal of Buddhism, referring to the state of liberation from the cycle of birth and death). A wise person avoids the five desires even in dreams, let alone when awake!’ 'Love' replied, ‘Are the five desires of the heavens not superior to those of humans?’ The Bodhisattva said, ‘They are also like illusions and dreams. There was a heavenly maiden named Sundarī (beautiful heavenly maiden), whose appearance was as radiant as the sun. She rode in heavenly palaces, enjoying music at will. When her blessings were exhausted and her life ended, she still fell into hell. Is this not deception!’ 'Love' replied, ‘If you now dislike the affairs of the Desire Realm (Kāmadhātu, one of the three realms in Buddhism, the realm where beings have sensual desires), are the heavens not joyful? There, the peace of meditative concentration has fewer faults.’ The Bodhisattva said, ‘I know all the sufferings there.’ 'Love' replied, ‘How can you observe and know?’ The Bodhisattva said, ‘Even if one attains meditative concentration and is born in the Brahmaloka (Form Realm heaven), when the blessings are exhausted’ --------------------------------------------------------------------------------
Chinese
命终堕三恶道。譬如烧炙还冷水洒，众生薄福轮回受苦。”爱答言：“如汝所解，最上有顶，汝心鄙贱同于刍草。”菩萨问言：“何名有顶？”爱答言：“四无色界名之有顶。”菩萨问言：“四无色界有何体相？”爱答言：“彼无色中，所有诸天能定寿命八万大劫。”菩萨问言：“彼大劫尽，更受何等？”爱答言：“八万劫尽，名之为终。”菩萨言：“呜呼！怪哉！观于欲界苦恼无量，观察色界体性必坏，至四无色不免于死。世界之中，乐少苦多甚可哀愍！”爱答言：“汝今若欲出我境界，更复何处欲求于乐？”菩萨问言：“汝之境界为在何处？”爱答言：“一切有为是我境界。”菩萨言：“一切有为，死得自在是汝境界。我今超过有为境界，死所不到永离死处；无爱离别、怨憎会处，无生、老、病、忧悲恼处，五阴尽处，五根灭处，一切诸根无所用处，一切智赞出甘露处。如此之处岂不名为出汝境界？”爱闻是已，大笑而言：“毗输蜜多罗婆吒如是等无量大仙，皆有是语未见得者。”菩萨言：“彼虽欲求，不知方便。”爱答曰：“汝于今者有何方便？”菩萨言：“汝今当舍诳惑众生，诸大憍慢。我今拔汝，譬如大象拔于小草。”爱答言：“善哉！大心众生！我依于受，应先取受。”菩萨言：“我今谛观一切有生，咸 皆怖畏苦之体相。诸根驰动悕求于乐，乐不自在由他而有，乐是诈伪暂有之法。凡愚之人虽数得乐情无厌足；乐为放逸能劫诸根幻惑人心，坠陷凡夫如蝇堕蜜，得味甚寡所失甚多。不别好丑见便生爱，如以苏油注于大火，炽炎倍增。爱且小住，待我擒受乃当治汝。汝之与受过各正等，俱当罪汝。”爱答言：“净饭王子！汝虽自强欲有此意恐不禁我。何以故？往昔劫初有大仙人黄头之等，出于好时寿八万岁，道德深厚尚自不能亏损于我，况汝末恶之世寿命短促不满百年。”菩萨言：“我出恶世耶？”爱言：“实出恶世。”菩萨言：“今日纵令烦恼炽盛出于浊时，若不破汝无明之门，何得名之为大丈夫。”爱言：“且止！莫自叹誉。”菩萨言：“我称时说而非不时。是时、是处，是真实说、有义而说。如日初出光不可隐，大人智光亦难隐蔽。”爱复答言：“观汝之志，虽复勇进未见成功。屡自称赞，如似云雷降注大雨孔雀欢喜。汝于今者，但兴云雷未见雨水，如此旱雷将何所益？以意量汝恐汝无实。”菩萨言：“今当示汝不虚妄事。我于无量劫中所积善行，一心定意智慧利剑当用斩汝。”爱答言：“何所卒？”菩萨复言：“今谁为我作扰乱因发此歌声？是谁结业烦恼之手触三有琴，恼惑一切谄曲众生？”爱言：“我正欲导 现代汉语译本：都害怕畏惧痛苦的本质和表象。各种感官躁动不安，渴望得到快乐，但快乐并不由自主，而是由外在条件所产生。快乐是虚假的，只是暂时存在的现象。愚昧的人即使多次获得快乐，情感上也不会满足。快乐会使人放纵，能够劫持各种感官，迷惑人心，使人坠入凡夫俗子的境地，就像苍蝇掉进蜂蜜里一样，得到的味道很少，失去的却很多。不能分辨好坏，看见就产生爱恋，就像用酥油浇在大火上，火焰更加旺盛。爱啊，你暂且住在这里，等我抓住你，就要惩治你。你和受（指感受）的罪过相等，都应当受到惩罚。’ 爱回答说：‘净饭王子（Suddhodana’s son，释迦牟尼佛的父亲是净饭王，这里指代释迦牟尼）！你虽然自认为强大，想要这样做，恐怕不能胜过我。为什么呢？往昔劫初的时候，有大仙人，比如黄头仙人等等，他们生活在美好的时代，寿命长达八万岁，道德深厚，尚且不能削弱我，更何况你生活在末法恶世，寿命短暂，不满百年。’ 菩萨说：‘我生活在恶世吗？’爱说：‘确实生活在恶世。’菩萨说：‘今日即使烦恼炽盛，我身处污浊的时代，如果不能破除你的无明之门，怎么能称得上是大丈夫呢？’爱说：‘暂且停止吧！不要自我赞美。’菩萨说：‘我所说的是应时之语，而不是不合时宜的话。这是适当的时机、适当的地点，是真实之语、有意义的话。就像太阳刚升起，光芒无法隐藏一样，大人的智慧之光也难以隐蔽。’ 爱又回答说：‘观察你的志向，虽然勇猛精进，但还没有见到成功。屡次自我称赞，就像乌云雷鸣，降下大雨，孔雀欢喜一样。你现在只是兴起乌云雷鸣，还没有见到雨水，这样的旱雷有什么用呢？我估计你恐怕没有真才实学。’菩萨说：‘现在就向你展示不虚妄的事情。我于无量劫中所积累的善行，一心专注的意志和智慧利剑，将用来斩断你。’ 爱回答说：‘你要做什么？’菩萨又说：‘现在是谁为我制造扰乱的因缘，发出这样的歌声？是谁结下业障，用烦恼之手拨动三有（Trailokya，佛教宇宙观中的欲界、色界、无色界）之琴，恼乱迷惑一切谄媚虚伪的众生？’爱说：‘我正想要引导
English
English version: All fear and dread the nature and appearance of suffering. The various senses are restless, yearning for pleasure, but pleasure is not independent; it arises from external conditions. Pleasure is deceptive, merely a temporary phenomenon. Foolish people, even if they obtain pleasure many times, are never satisfied emotionally. Pleasure leads to indulgence, able to seize the senses, delude the mind, and cause one to fall into the realm of ordinary beings, like a fly falling into honey, gaining very little taste but losing much. Unable to distinguish between good and bad, they generate love upon seeing, like pouring ghee (clarified butter) onto a great fire, causing the flames to increase even more. O Love, stay here for a while; when I capture you, I will punish you. Your transgression is equal to that of sensation (referring to feeling); both of you deserve to be punished.’ Love replied, ‘Prince Siddhartha (Suddhodana’s son, referring to Shakyamuni Buddha, whose father was King Suddhodana)! Although you consider yourself strong and desire to do this, I fear you cannot overcome me. Why? In the distant past, at the beginning of the kalpa (aeon), there were great immortals, such as the Yellow-haired Immortal and others, who lived in auspicious times, with lifespans of eighty thousand years, and whose virtue was profound, yet they could not diminish me. How much less can you, living in the degenerate age, with a short lifespan of less than a hundred years?’ The Bodhisattva said, ‘Am I living in a degenerate age?’ Love said, ‘Indeed, you are living in a degenerate age.’ The Bodhisattva said, ‘Even if afflictions are rampant today, and I am in a defiled age, if I cannot break down the door of your ignorance, how can I be called a great man?’ Love said, ‘Stop for now! Do not praise yourself.’ The Bodhisattva said, ‘What I say is timely, not untimely. This is the appropriate time, the appropriate place, truthful words, and meaningful speech. Just as when the sun first rises, its light cannot be hidden, so too, the light of a great man's wisdom is difficult to conceal.’ Love replied again, ‘Observing your aspiration, although you are courageous and diligent, I have not yet seen success. You repeatedly praise yourself, like dark clouds and thunder, bringing forth heavy rain, causing the peacocks to rejoice. You are now merely stirring up dark clouds and thunder, but I have not seen any rain. What use is such dry thunder? I suspect you have no real substance.’ The Bodhisattva said, ‘Now I will show you something that is not false. The virtuous deeds I have accumulated over countless kalpas, my single-minded intention, and the sharp sword of wisdom, I will use to cut you down.’ Love replied, ‘What will you do?’ The Bodhisattva said again, ‘Who is creating the conditions for disturbance for me now, uttering such songs? Who has created karma, using the hand of affliction to pluck the strings of the Trailokya (the three realms of existence in Buddhist cosmology: the desire realm, the form realm, and the formless realm) lute, troubling and deluding all flattering and deceitful beings?’ Love said, ‘I was just about to guide’ --------------------------------------------------------------------------------
Chinese
，如此歌者欲鼓于琴，是我之本。我于今者，为彼所作、为彼所使。”菩萨问言：“是爱耶？”爱答言：“是。”菩萨言：“爱最是大火，能烧种种、处处皆遍。爱着乐者皆堕爱中，婴愚堕中如蛾赴火。”爱言：“尽观察。”菩萨言：“我以知之，贪乐生死乐，必为爱所害；嗜味诸鸟兽，必为网所覆。”爱言：“汝实知之。然我实能使诸凡愚著于有乐，后身必与坚䩕之苦。众生贪有乐，是我之所作，乃至生有顶，还复令堕落。”菩萨言：“汝不妄说。世间极渴无过于爱，如饮咸水逾增其渴；饮有咸水逾增其爱。”爱言：“汝莫杀我！”菩萨言：“汝言虽善，心常怀恶。若不除汝我云何安？虽复如此汝且小住，待我取受。” 菩萨思惟：“受何由生？”即自禀励，身心勇猛不怀怯弱，去诸愦闹得寂定足，入一切智地即便见受。语于受言：“汝久远来欺弄众生，而我为诸众生作不请亲友。汝从今已后，更不复得作扰乱事。”受言：“我作何扰乱？”菩萨言：“有受身者体性是苦，诈现乐相惑凡愚心。虽现亲善实是大怨。”受答言：“实有是过。然诸众生犹爱着我，如蜂采花，但贪香味扰乱不停。”菩萨言：“汝言真实。如人为乐入海遭种种难，为乐入阵箭如云雨，刀鉾剑槊更相伤害。为乐因缘，远涉险路旷野饥渴艰 现代汉语译本：就像歌者想要在琴上演奏一样，这是我的根本。我现在所做的一切，都是为了它，受它驱使。’菩萨问道：‘这是爱吗？’爱回答说：‘是的。’菩萨说：‘爱是最猛烈的大火，能烧毁一切，处处蔓延。贪恋快乐的人都会堕入爱中，愚昧的人堕入其中就像飞蛾扑火。’爱说：‘尽管观察。’菩萨说：‘我已经知道了，贪恋生死之乐，必定会被爱所害；贪图美味的鸟兽，必定会被罗网所覆盖。’爱说：‘你确实知道。但我确实能使那些愚蠢的人执着于有乐，来世必定会遭受坚䩕（坚硬的痛苦）之苦。众生贪恋有乐，都是我所造成的，乃至让他们生到有顶天，还会让他们再次堕落。’菩萨说：‘你说的没错。世间最强烈的渴求莫过于爱，就像喝咸水只会越喝越渴；饮用有咸味的水只会增加对爱的渴求。’爱说：‘你不要杀我！’菩萨说：‘你说的虽然好听，但心里常常怀着恶意。如果不除掉你，我怎么能安心呢？即使这样，你且暂时留下，等我取得受。’ 菩萨思惟：‘受从何处产生？’于是自我激励，身心勇猛，不怀怯懦，远离喧嚣，获得寂静，进入一切智地，便见到了受。对受说：‘你长久以来欺骗愚弄众生，而我为了众生，成为不请自来的亲友。你从今以后，再也不能作乱了。’受说：‘我做了什么扰乱之事？’菩萨说：‘有受身的人，其体性是苦，却假装显现快乐的表象，迷惑愚昧的心。虽然表面上显得亲善，实际上却是大怨。’受回答说：‘确实有这样的过错。但众生仍然爱恋着我，就像蜜蜂采花一样，只贪图香味，扰乱不停。’菩萨说：‘你说的确实是实话。就像人们为了快乐而入海，遭遇种种困难；为了快乐而进入战场，箭如雨下，刀矛剑戟互相伤害。为了快乐的缘故，远涉险路，在旷野中饥渴难耐。