English
English version: 'Just as a singer desires to play the lute, this is my foundation. All that I do now is for it, and I am driven by it.' The Bodhisattva asked, 'Is this love (爱, ài)?' Love replied, 'It is.' The Bodhisattva said, 'Love is the greatest fire, capable of burning all things, spreading everywhere. Those who cling to pleasure fall into love, and the foolish fall into it like moths to a flame.' Love said, 'Observe thoroughly.' The Bodhisattva said, 'I already know that those who crave the pleasure of birth and death will surely be harmed by love; birds and beasts that crave flavors will surely be covered by nets.' Love said, 'You truly know it. But I can indeed cause all foolish beings to cling to the pleasure of existence, and in their next life, they will surely suffer the pain of being坚䩕 (jiān è, hard and solid, implying suffering). Living beings crave the pleasure of existence, and this is all my doing, even to the point of causing them to be born in the Realm of Neither Perception nor Non-Perception, and then causing them to fall again.' The Bodhisattva said, 'You speak truly. There is no greater thirst in the world than love, like drinking salty water only increases the thirst; drinking salty water only increases the craving for love.' Love said, 'Do not kill me!' The Bodhisattva said, 'Your words are good, but your heart always harbors evil. If I do not remove you, how can I be at peace? Even so, you shall stay here for a while, and wait for me to take 受 (shòu, sensation/feeling).' The Bodhisattva pondered, 'From where does 受 (shòu, sensation/feeling) arise?' Then he encouraged himself, his body and mind courageous, without fear, away from the noise, attained tranquility, entered the ground of all wisdom, and then saw 受 (shòu, sensation/feeling). He said to 受 (shòu, sensation/feeling), 'For a long time, you have deceived and fooled living beings, and I, for the sake of living beings, have become an uninvited friend. From now on, you shall no longer cause disturbance.' 受 (shòu, sensation/feeling) said, 'What disturbance have I caused?' The Bodhisattva said, 'Those who have 受身 (shòu shēn, a body of sensation/feeling) have a nature that is suffering, but they falsely present a semblance of pleasure, deceiving the minds of the foolish. Although they appear friendly, they are actually great enemies.' 受 (shòu, sensation/feeling) replied, 'Indeed, there is such a fault. But living beings still love me, like bees gathering flowers, only greedy for fragrance, disturbing without ceasing.' The Bodhisattva said, 'What you say is true. Just as people enter the sea for pleasure and encounter all kinds of difficulties; they enter the battlefield for pleasure, where arrows fall like rain, and knives, spears, swords, and halberds injure each other. For the sake of pleasure, they travel far on dangerous roads, suffering hunger and thirst in the wilderness.' --------------------------------------------------------------------------------
Chinese
难非一，为乐因缘作诸苦行，投渊赴火、五热炙身、卧棘刺上、自饿断食、编椽而坐、树皮草衣、食果食菜。为乐因缘，造诸器械耕田垦殖；造作窟宅衣服织作。如是等事皆为乐故，生无量苦。”受言：“实尔。而我能令一切众生为乐因缘，受无量苦。我极轻躁无暂停时，然诸众生耽着受乐，谓我常尔。”菩萨言：“一切众生甚可悲愍，念念常为汝所渴惑，而众生愚闇为汝扰恼。”受言：“我之过患不但齐是，更有诸愆倍过于此。从无始界来运动流转，一切有生之类恒吞受，我无有厌足。如油投火，火不知足，是皆乐着我，无有能见我之过咎者。”菩萨言：“我于今日爱怨贼边，高声大唤拔智慧剑临欲斩之。爱言：‘由汝，非我己过。’审如彼言，今当斩汝。若汝无者爱则不有。”受言：“我不自在，为触所使，汝虽害我于汝无利。” 菩萨即时解其次第，以智慧手而摩于触，而语触言：“汝名何等？生于一切众生之苦。受因汝有，生死脚足便得增长，闭涅槃门。”触言：“能生受者，此事实尔。缘以三事因缘触乃得生，犹如钻火，人功、燧、钻三事和合得出于火，我亦如是。有眼、识、缘三事和合而有触生，由触因缘得生于受。若无六入我何从生？”菩萨言：“汝为实语。离三因缘则无有触，生触之流六根最 现代汉语译本： 菩萨说：‘快乐并非只有一种，为了追求快乐的因缘而做出各种苦行，例如跳入深渊、冲向火焰、用五种热源炙烤身体、躺在带刺的荆棘上、自我禁食、编织茅草而坐、穿着树皮和草做的衣服、吃水果和蔬菜。为了追求快乐的因缘，制造各种器械来耕田开垦；建造住所、制作衣服和纺织。像这样等等的事情都是为了快乐的缘故，却产生了无量的痛苦。’ 受（Vedana，感受）回答说：‘确实如此。而我能让一切众生为了追求快乐的因缘，承受无量的痛苦。我极其轻浮躁动，没有停歇的时候，然而众生却沉迷于享受快乐，认为我一直都是这样。’ 菩萨说：‘一切众生真是可悲可怜，念念都被你所迷惑，而众生愚昧无知，被你扰乱困扰。’ 受（Vedana，感受）回答说：‘我的过患不仅仅是这些，还有更多的罪过远远超过这些。从无始以来，我运动流转，一切有生命的种类都被我吞噬，我没有厌足的时候。就像把油倒入火中，火永远不会满足一样，他们都贪恋我，没有人能看到我的过错。’ 菩萨说：‘我今天在爱（爱欲）、怨（怨恨）、贼（烦恼）的旁边，高声呼喊，拔出智慧之剑，准备斩杀它们。爱（爱欲）说：‘这是因为你，不是我自己的过错。’如果真是像它说的那样，现在就应当斩杀你。如果你不存在，爱（爱欲）也就不会存在。’ 受（Vedana，感受）回答说：‘我并不自在，是被触（Sparsha，接触）所驱使的，你即使伤害了我，对你也没有好处。’ 菩萨立刻理解了其中的次第，用智慧之手抚摸着触（Sparsha，接触），对触（Sparsha，接触）说：‘你叫什么名字？你产生了一切众生的痛苦。受（Vedana，感受）因为你而产生，生死轮回的脚步因此得以增长，关闭了涅槃之门。’ 触（Sparsha，接触）回答说：‘能产生受（Vedana，感受）者，这是事实。触（Sparsha，接触）的产生依赖于三种因缘，就像钻木取火一样，人的努力、燧石、钻头三者和合才能产生火，我也是这样。有眼（眼睛）、识（意识）、缘（条件）三者和合才会有触（Sparsha，接触）产生，由触（Sparsha，接触）的因缘才能产生受（Vedana，感受）。如果没有六入（六根），我从哪里产生呢？’ 菩萨说：‘你说的是实话。离开这三种因缘就没有触（Sparsha，接触），产生触（Sparsha，接触）的源头是六根（六入）最为重要。’
English
English version: The Bodhisattva said, 'Happiness is not singular; for the sake of happiness, people undertake various ascetic practices, such as throwing themselves into abysses, rushing into flames, scorching their bodies with five heats, lying on thorny brambles, starving themselves, sitting on woven straw, wearing bark and grass clothing, and eating fruits and vegetables. For the sake of happiness, they create various tools to till fields and cultivate land; they build dwellings, make clothes, and weave. All these things are done for the sake of happiness, yet they generate immeasurable suffering.' Vedana (Feeling) replied, 'Indeed. And I can cause all beings to endure immeasurable suffering for the sake of happiness. I am extremely fickle and restless, never still, yet beings are addicted to enjoying pleasure, thinking I am always like this.' The Bodhisattva said, 'All beings are truly pitiable, constantly deluded by you in every moment, and beings are ignorant and troubled by you.' Vedana (Feeling) replied, 'My faults are not limited to these; there are even more transgressions far exceeding these. From beginningless time, I have been moving and flowing, devouring all kinds of living beings, and I am never satisfied. Like pouring oil into a fire, the fire is never satisfied; they are all attached to me, and no one can see my faults.' The Bodhisattva said, 'Today, beside Love (desire), Hatred (resentment), and Thief (afflictions), I shout loudly, drawing the sword of wisdom, preparing to slay them. Love (desire) says, 'It is because of you, not my own fault.' If it is truly as it says, then I should slay you now. If you did not exist, Love (desire) would not exist.' Vedana (Feeling) replied, 'I am not independent; I am driven by Sparsha (Contact). Even if you harm me, it will not benefit you.' The Bodhisattva immediately understood the order of things, and with a hand of wisdom, caressed Sparsha (Contact), and said to Sparsha (Contact), 'What is your name? You generate the suffering of all beings. Vedana (Feeling) arises because of you, the feet of Samsara (birth and death) are thus strengthened, and the gate of Nirvana is closed.' Sparsha (Contact) replied, 'It is true that I generate Vedana (Feeling). The arising of Sparsha (Contact) depends on three causes and conditions, just as drilling wood to make fire requires the combination of human effort, flint, and drill to produce fire, so am I. The combination of eye (organ), consciousness (Vijnana), and condition (cause) gives rise to Sparsha (Contact), and from the condition of Sparsha (Contact), Vedana (Feeling) arises. If there were no six entrances (six sense organs), from where would I arise?' The Bodhisattva said, 'You speak the truth. Without these three causes and conditions, there would be no Sparsha (Contact), and the source of Sparsha (Contact) is the six roots (six sense organs) which are the most important.' -------------------------------------------------------------------------------- 近。触，尔且住！须取六根与尔同罪。”
Chinese
菩萨尔时，体解触相次推六根：“此六根者，色如燕樔亦如水泡，又如初生痈不久当溃，有何强力自高乃尔？”六入言：“何故作如是语？”菩萨言：“由有汝故，与触作力，既自无事横生攀缘生一切苦。我断诤讼，岂与汝诤？”六入言：“我过轻微但能生触。”菩萨言：“我今观触根原由汝。六入者无量苦恼之大窟宅，汝恒狂逸不曾寂定志，恒轻躁不尝调顺，所可攀缘不知厌足。六根婴愚贪嗜六触求诸六尘。”六入言：“大心众生！汝欲伏我，应当在前调伏名色。汝若勤苦欲遮于我，应遮名色。”◎ 无明罗刹集卷中 大正藏第 16 册 No. 0720 无明罗刹集 无明罗刹集卷下(集或作经) 失译人名附秦录 ◎菩萨既得六入归伏，即时寻复观于名色，知其体相，语名色言：“以汝因缘能生一切众生大苦，汝宜速回还汝己业。”名色言：“我不自见己之有过。”菩萨言：“汝今云何不自见过？汝为欺诈体相极恶，由汝因缘能生一切众生六情。”名色答言：“此事实尔。我犹如树能生枝叶，既有我故，便能生于六情枝叶。”菩萨言：“我今当以智慧利斧斫汝根本，六情枝叶自然堕落。”名色言：“汝不能杀我，识之强壮肩膊大 现代汉语译本：‘靠近些。触（Sparsha），你先住手！我必须把六根（Sadindriya）和你一同治罪。’ 菩萨当时，体会到触的虚幻，进而推究六根：‘这六根，色（Rupa）如燕子的巢穴，又如水泡，又如初生的痈疮不久就要溃烂，有什么强大的力量如此自高自大？’六入（Sadayatana）说：‘为什么说这样的话？’菩萨说：‘因为有你们，才助长了触的力量，自己本无事却横生攀缘，产生一切痛苦。我断绝争端诉讼，难道会和你们争执？’六入说：‘我的过错轻微，只能产生触。’菩萨说：‘我现在观察触的根源在于你们。六入是无量苦恼的大窟宅，你们总是狂放不羁，不曾寂静安定，总是轻浮急躁，不曾调伏顺从，所攀缘的永远不知满足。六根像无知的孩童，贪婪地追求六触（Sparsha），进而追求各种六尘（Sadvisaya）。’六入说：‘大心的众生啊！你想要降伏我，应当先调伏名色（Namarupa）。你如果勤劳辛苦想要遮止我，应该遮止名色。’ 无明罗刹集卷下(集或作经) 菩萨既然使得六入归顺降伏，立即又观察名色，了解它们的体性和表相，对名色说：‘因为你们的缘故，能产生一切众生的巨大痛苦，你们应该赶快回到你们自己的业报中去。’名色说：‘我不认为自己有什么过错。’菩萨说：‘你们现在为什么不认为自己有过错？你们是欺骗虚伪的，体性和表相极其丑恶，因为你们的缘故，能产生一切众生的六情（Sadindriya）。’名色回答说：‘事实确实如此。我犹如树木能生长枝叶，因为有我的存在，就能生长出六情这些枝叶。’菩萨说：‘我现在将用智慧的利斧砍伐你们的根本，六情的枝叶自然就会堕落。’名色说：‘你不能杀死我，识（Vijnana）的力量强大，肩膊粗壮。’
English
English version: ‘Come closer. Touch (Sparsha), you stop right there! I must punish the six sense organs (Sadindriya) along with you.’ At that time, the Bodhisattva, realizing the illusory nature of touch, further investigated the six sense organs: ‘These six sense organs, form (Rupa) are like a swallow's nest, or like a water bubble, or like a newly formed boil that will soon burst. What powerful force makes you so arrogant?’ The six entrances (Sadayatana) said: ‘Why do you say such things?’ The Bodhisattva said: ‘Because of you, the power of touch is strengthened. You create attachments where there should be none, causing all suffering. I sever disputes and lawsuits; would I argue with you?’ The six entrances said: ‘My fault is minor; I can only produce touch.’ The Bodhisattva said: ‘I now observe that the origin of touch lies in you. The six entrances are the great dwelling of immeasurable suffering. You are always unrestrained and have never been peaceful and stable. You are always frivolous and impatient, never tamed and subdued. What you cling to is never enough. The six sense organs are like ignorant children, greedily seeking the six touches (Sparsha), and further seeking the various six objects (Sadvisaya).’ The six entrances said: ‘Great-minded being! If you want to subdue me, you should first tame name and form (Namarupa). If you diligently want to restrain me, you should restrain name and form.’ Avidya Rakshasa Collection, Scroll Lower (Collection or Sutra) Since the Bodhisattva had subdued the six entrances, he immediately observed name and form, understanding their nature and appearance. He said to name and form: ‘Because of you, great suffering can arise for all beings. You should quickly return to your own karmic retribution.’ Name and form said: ‘I do not see any fault in myself.’ The Bodhisattva said: ‘Why do you not see your own faults now? You are deceptive and false, with an extremely ugly nature and appearance. Because of you, the six senses (Sadindriya) of all beings can arise.’ Name and form replied: ‘The fact is indeed so. I am like a tree that can grow branches and leaves. Because of my existence, these branches and leaves of the six senses can grow.’ The Bodhisattva said: ‘I will now use the sharp ax of wisdom to cut down your roots, and the branches and leaves of the six senses will naturally fall.’ Name and form said: ‘You cannot kill me; consciousness (Vijnana) is strong, with broad shoulders.’ --------------------------------------------------------------------------------