Chinese
力常拥护我。而此识种若当不堕名色地中，何缘能生一切众苦？”菩萨言：“实尔。若识不处母胎住歌罗罗，众生之身终不生长。识若不住歌罗罗者，此歌罗罗即便散坏，若散坏者何缘而得有众生身。以此缘故，我今当以智慧之火焚识种子。” 菩萨遂便舍于名色，观察于识而数之言：“汝如幻化体性诳惑，犹如猿猴轻躁不住，亦如掣电不尝暂停；如不调马不着道路，亦如狂象纵逸难禁。”识言：“谁敢骂辱有为之王？”菩萨言：“是谁错谬以汝为王，有何体相自称王耶？”识言：“我以身为城，六入为门。如我今者实是城主，一切诸法皆悉随从，以我为首，非王如何？”菩萨言：“我于百千劫中磨智慧剑，今当殄灭汝之王位。”识言：“怪哉！我既无过，横生怨嫌。”菩萨言：“汝云何言横生怨嫌，而汝能生名色之患，岂非怨乎？”识言：“我与名色实相依有，若无识者则无名色，若无名色复无于识。”菩萨言：“怪哉！名色与识，真为胶固之大亲友，一切众生轮转根本。”识言：“我于名色实为胶固亲怩之友；为于业行之所走使，置我业中不得自在，随其善恶受五趣形。”菩萨言：“汝为行所使，如此之过原汝须臾。汝虽有过待我明白，今当以慧眼观察行已，然后徴汝。” 菩萨即时舍识趣于行所。 现代汉语译本： ‘愿力量常拥护我。如果这个识种不堕入名色（nāma-rūpa，精神和物质）的领域，又怎么会产生一切众苦呢？’菩萨说：‘确实如此。如果识不住在母胎中，停留在歌罗罗（kalala，受精卵最初的凝结状态），众生的身体终究不会生长。如果识不住在歌罗罗中，这个歌罗罗就会散坏，如果散坏了，又怎么会有众生的身体呢？因为这个缘故，我现在应当用智慧之火焚烧识的种子。’ 菩萨于是便舍弃名色，观察识并且斥责它说：‘你像幻化一样，体性虚妄迷惑，犹如猿猴一样轻浮躁动，不能安住，也像闪电一样不曾停歇；像不驯服的马一样不走正路，也像狂象一样放纵难以禁止。’识说：‘谁敢谩骂侮辱有为之王？’菩萨说：‘是谁错误地认为你是王，你有什么体相自称为王呢？’识说：‘我以身体为城，六入（ṣaḍ-āyatana，六根）为门。像我现在这样，实在是城主，一切诸法都跟随着我，以我为首，不是王是什么？’菩萨说：‘我在百千劫中磨砺智慧之剑，现在应当消灭你的王位。’识说：‘奇怪啊！我既然没有过错，却平白无故地产生怨恨。’菩萨说：‘你为什么说平白无故地产生怨恨，而你能产生名色的祸患，难道不是怨恨吗？’识说：‘我与名色实际上是相互依存的，如果没有识，就没有名色，如果没有名色，也就没有识。’菩萨说：‘奇怪啊！名色与识，真是胶着稳固的大亲友，是一切众生轮回的根本。’识说：‘我对于名色，实在是胶着亲密的朋友；是被业行所驱使，把我置于业力之中，不得自在，随着善恶而承受五趣（pañca-gati，五道）之身。’菩萨说：‘你被行所驱使，这样的过错我暂时原谅你。你虽然有过错，等我明白之后，现在应当用慧眼观察行，然后再责问你。’ 菩萨即时舍弃识，前往行所在的地方。
English
English version: 'May strength always protect me. If this seed of consciousness does not fall into the realm of nāma-rūpa (name and form, mind and matter), how can it give rise to all suffering?' The Bodhisattva said, 'Indeed. If consciousness does not reside in the mother's womb, remaining in the kalala (the initial coagulation state of the fertilized egg), the body of a sentient being will ultimately not grow. If consciousness does not reside in the kalala, this kalala will immediately disintegrate; if it disintegrates, how can there be the body of a sentient being? For this reason, I should now burn the seed of consciousness with the fire of wisdom.' The Bodhisattva then abandoned nāma-rūpa, observed consciousness, and rebuked it, saying, 'You are like an illusion, your nature is deceptive and deluding, like a monkey, frivolous and restless, unable to abide, and like lightning, never pausing; like an untamed horse, not following the right path, and like a mad elephant, unrestrained and difficult to control.' Consciousness said, 'Who dares to scold and insult the king of conditioned existence?' The Bodhisattva said, 'Who mistakenly considers you to be a king? What form do you have to call yourself a king?' Consciousness said, 'I take the body as a city, and the ṣaḍ-āyatana (six sense bases) as the gates. As I am now, I am truly the lord of the city, and all dharmas follow me, with me as the head. If I am not a king, then what am I?' The Bodhisattva said, 'I have sharpened the sword of wisdom for hundreds of thousands of kalpas; now I shall destroy your kingship.' Consciousness said, 'Strange! Since I have no fault, I am unjustly resented.' The Bodhisattva said, 'Why do you say that you are unjustly resented, when you can cause the suffering of nāma-rūpa? Is that not resentment?' Consciousness said, 'I and nāma-rūpa are actually interdependent; if there is no consciousness, there is no nāma-rūpa; if there is no nāma-rūpa, there is no consciousness.' The Bodhisattva said, 'Strange! Nāma-rūpa and consciousness are truly close and steadfast friends, the root of all sentient beings' cycle of rebirth.' Consciousness said, 'I am indeed a close and intimate friend to nāma-rūpa; I am driven by karma, placed in the midst of karma, unable to be free, and according to good and evil, I receive the forms of the pañca-gati (five realms of existence).' The Bodhisattva said, 'You are driven by karma; I will forgive you for this fault for the time being. Although you have faults, after I understand, I should now observe karma with the eye of wisdom, and then question you.' The Bodhisattva immediately abandoned consciousness and went to the place where karma was. --------------------------------------------------------------------------------
Chinese
行即惊惶而作是言：“汝是何人，勇力轻身着不坏铠，手秉菩提重利之剑？愚痴众生长寝昏夜计于我所，而能于此恐怖可畏放逸黑暗独在中行。”菩萨言：“汝受身璅因缘长远，我于今日究尽观察，名之悉达。”行即惊言：“从何解达？”菩萨言：“我发坚誓，于往昔时，供养恭敬大释迦牟尼佛，洗浴与食，行大精进至于今日。从是以来庄严功德未曾懈息。”行言：“我观察汝未久庄严。”菩萨言：“莫作是语。我初一阿僧祇劫未得决定，满二阿僧祇劫方得决定，欲救众生。”行言：“怪哉！能爱众生？”菩萨言：“我爱众生以悲故爱，不以染着而生于爱。如有象群处大林中四边火起，谁见是厄不生悲愍？时最大象挽于树枝，以打火灭导道令过得离火难。一切众生为生、老、病、死火之所围绕，谁有智者不生悲愍欲令得出？”行言：“汝有悲愍爱于众生，何故入舍？”菩萨言：“我救众生未曾有舍！我从识边观于生死，诸大过患是汝所作，为断汝故，故至汝边。由汝之故，生第二天，为天帝释爱欲无厌；又由汝故得生梵世，坐莲华座入禅寂定；乃至次第上至有顶非想之处，寿终下生堕三恶道。如此之事，是汝所为。”行言：“诚如所言，导识王道实我所作。识所行处，我为将护必达所在。”菩萨言：“我以正见之石， 现代汉语译本：行者听了惊慌地说：‘你是何人，如此勇猛有力，身着坚不可摧的铠甲，手持菩提智慧的利剑？愚痴的众生沉睡在漫漫长夜中，执着于‘我’的观念，而你却能在这恐怖可畏、放逸黑暗的地方独自前行。’菩萨说：‘你受缚于锁链的因缘已经很久远了，我今天来就是要彻底观察并了解你，我的名字是悉达（Siddhartha，意为‘愿望成就者’）。’行者惊呼：‘从何处解脱？’菩萨说：‘我曾发下坚定的誓言，在过去世中，供养恭敬伟大的释迦牟尼佛（Shakyamuni Buddha，佛教的创始人），为他洗浴供食，并精进修行直至今日。从那时以来，我一直致力于庄严功德，从未懈怠。’行者说：‘我观察你庄严功德的时间并不长久。’菩萨说：‘不要这样说。我最初一个阿僧祇劫（asamkhya kalpa，极长的时间单位）尚未得到决断，满了两个阿僧祇劫才得到决断，想要救度众生。’行者说：‘奇怪啊！你竟然能爱众生？’菩萨说：‘我爱众生是因为悲悯，不是因为染着而生爱。比如有一群大象身处森林中，四面燃起大火，谁见了这种危难不会生起悲悯之心呢？这时，最强壮的大象会拉住树枝，用树枝扑灭火焰，引导象群离开火难。一切众生都被生、老、病、死之火所围绕，谁有智慧而不生悲悯之心，想要让他们脱离苦海呢？’行者说：‘你既然悲悯爱护众生，为何要进入我的住所？’菩萨说：‘我救度众生，从未曾离开过！我从意识的层面观察生死轮回，知道这些巨大的过患都是你造成的，为了断除你，所以我才来到你这里。因为你的缘故，众生得以生到第二天，成为天帝释（Indra，佛教中的天神）贪求爱欲，永无止境；又因为你的缘故，众生得以生到梵天世界，坐在莲花座上进入禅定；乃至次第上升到有顶非想非非想处（neither perception nor non-perception），寿命终结后又会下堕到三恶道。这些事情，都是你所为。’行者说：‘确实如你所说，引导意识走向轮回王道，确实是我所为。意识所行之处，我都会守护，必定到达目的地。’菩萨说：‘我将用正见的石头，’
English
English version: The walker, startled, spoke these words: 'Who are you, so brave and strong, wearing indestructible armor, and wielding the sharp sword of Bodhi (Bodhi, enlightenment or awakening)? Foolish beings slumber in the long night, clinging to the notion of 'self', yet you alone walk in this terrifying, dreadful, and dark place of heedlessness.' The Bodhisattva (Bodhisattva, an enlightened being who postpones nirvana to help others) said: 'Your entanglement in the chain of causes is long-standing. Today, I come to thoroughly observe and understand you. My name is Siddhartha (Siddhartha, 'he who achieves his goal').' The walker exclaimed: 'From where do you seek liberation?' The Bodhisattva said: 'I made a firm vow in the past, to offer and revere the great Shakyamuni Buddha (Shakyamuni Buddha, the founder of Buddhism), to bathe and feed him, and to practice diligently until this day. Since then, I have been dedicated to adorning merit without ceasing.' The walker said: 'I observe that your adornment of merit is not of long duration.' The Bodhisattva said: 'Do not speak thus. For the first asamkhya kalpa (asamkhya kalpa, an immeasurably long period of time) I had not yet reached a decision; it was only after two asamkhya kalpas that I made the decision to save sentient beings.' The walker said: 'Strange! You can love sentient beings?' The Bodhisattva said: 'I love sentient beings with compassion, not with attachment. For example, if a herd of elephants is in a great forest, and fire arises on all sides, who, seeing this danger, would not feel compassion? Then, the strongest elephant would pull down a tree branch, use it to extinguish the flames, and guide the herd to escape the fire. All sentient beings are surrounded by the fire of birth, old age, sickness, and death. Who with wisdom would not feel compassion and wish to lead them out?' The walker said: 'Since you have compassion and love for sentient beings, why do you enter my dwelling?' The Bodhisattva said: 'I have never left in saving sentient beings! I observe the cycle of birth and death from the perspective of consciousness, and I know that these great faults are all caused by you. To cut you off, I have come to your side. Because of you, beings are born in the second heaven, becoming Indra (Indra, a deity in Buddhism) who endlessly craves desires; and because of you, they are born in the Brahma (Brahma, a creator god) world, sitting on a lotus throne and entering meditative absorption; and even ascending to the peak of existence, neither perception nor non-perception (neither perception nor non-perception), only to fall into the three evil realms after death. These things are all your doing.' The walker said: 'Truly, as you say, guiding consciousness on the royal road of samsara (samsara, the cycle of birth, death, and rebirth) is indeed my doing. Wherever consciousness goes, I will protect it and ensure it reaches its destination.' The Bodhisattva said: 'I will use the stone of right view,' --------------------------------------------------------------------------------
Chinese
磨智慧剑，解汝支节。”行言：“请莫为之！不能补汝疲劳之果。”菩萨言：“何故不补？”行言：“一切结使火燧大苦之母，名为无明。众恼鄙秽大苦盈集，一切灾患是彼所作。汝不徴彼，返欲捉我，将何补乎？”菩萨言：“此无明者为何所在？”行言：“而此无明，大毗舍阇、烦恼罗刹之所围绕难可降伏。今者住彼愚痴结使诸恶冢间。” 菩萨尔时，从行得知无明处已，发勇猛心往诣其所，而振吼言：“彼结使罗刹、烦恼鬼等！设胜我者，分受罪戮。我若胜彼，必当摧彼诸恼结使恶罗刹等，令其磨灭无有遗余！”行言：“如汝勇猛有坚精进，入大无畏金刚三昧，解脱之门自为汝开，殄灭无明何足为难。” 菩萨于时，雄猛四顾即擒无明，而诘之言：“汝于今者，岂不住彼烦恼结习诸恶冢间，而居止耶！而此冢间，畏生死者所厌贱处。颠倒尘埃结使猛风，障蔽慧眼使无所见，种种谄曲、疑、悔粪草聚集之处；破戒之尸、五欲死人，支节腐坏狼籍交秽，满此冢间。觉观大风吹三毒火，猛炎炽然；恶欲、我慢，掉动不停，扬声大笑骨聚之中；放逸死尸诸恶律仪，不净脓血流污其地。三有𤬪㼜坊腻嘶破，断诸善根。种种破器散坏在地，断常见发风吹蓬乱，无惭、无愧弊坏衣纳，遍丘墓中。烦恼结害粗涩石沙， 现代汉语译本：‘磨砺智慧之剑，解开你的支节。’行说：‘请不要这样做！不能弥补你的疲劳之果。’菩萨说：‘为什么不能弥补？’行说：‘一切结使（kleshas，烦恼）如同火燧（火绒），是大苦的根源，名为无明（avidyā，无知）。各种恼怒、鄙陋、污秽，大苦聚集，一切灾祸都是它所制造。你不去征讨它，反而要捉我，拿什么来弥补呢？’菩萨说：‘这个无明在哪里？’行说：‘这个无明，被大毗舍阇（piśāca，食人鬼）、烦恼罗刹（rāksasa，恶鬼）所围绕，难以降伏。现在住在愚痴结使的各种恶劣坟墓之间。’ 菩萨当时，从行那里得知无明所在之处后，发起勇猛之心前往那里，发出怒吼说：‘那些结使罗刹、烦恼鬼等！如果胜过我，就分受罪责。我如果胜过他们，必定摧毁那些恼人的结使恶罗刹等，让他们磨灭，没有遗留！’行说：‘如果你有勇猛和坚定的精进，进入大无畏金刚三昧（vajra-samādhi，金刚定），解脱之门自然为你打开，消灭无明又有什么困难。’ 菩萨当时，雄猛地环顾四周，立即擒住无明，责问说：‘你现在，难道不是住在那些烦恼结习的各种恶劣坟墓之间，在那里居住吗！而这个坟墓之间，是畏惧生死的人所厌恶的地方。颠倒的尘埃、结使的猛烈之风，遮蔽智慧之眼，使人什么也看不见，各种谄媚、疑惑、后悔的粪草聚集的地方；破戒的尸体、五欲（pañca kāmaguṇāḥ，色声香味触）的死人，支节腐烂，狼藉交杂污秽，充满这个坟墓之间。觉观（vitarka-vicāra，寻伺）的大风吹动三毒（triṣa，贪嗔痴）之火，猛烈的火焰炽热燃烧；恶欲、我慢，摇动不停，扬声大笑在骨堆之中；放逸的死尸，各种恶劣的律仪，不干净的脓血流淌污染地面。三有（三界）的𤬪㼜坊腻嘶破，断绝各种善根。各种破损的器物散落在地上，断见常见（śāśvata-uccheda-dṛṣṭi，常见和断见）的头发被风吹得蓬乱，无惭无愧的破旧衣服，遍布丘墓之中。烦恼结害的粗涩石沙，