English
English version: ‘Sharpen the sword of wisdom, and untie your limbs.’ The Traveler said, ‘Please do not do that! It cannot replenish the fruit of your weariness.’ The Bodhisattva said, ‘Why can't it replenish?’ The Traveler said, ‘All kleshas (defilements) are like tinder, the source of great suffering, called avidyā (ignorance). Various vexations, baseness, and filth, a great accumulation of suffering, all calamities are made by it. If you do not attack it, but instead want to seize me, what will you use to replenish?’ The Bodhisattva said, ‘Where is this avidyā located?’ The Traveler said, ‘This avidyā is surrounded by great piśācas (flesh-eating demons) and klesha-rāksasas (ogres), difficult to subdue. Now it dwells among the various evil tombs of foolish kleshas.’ At that time, having learned from the Traveler the location of avidyā, the Bodhisattva aroused a courageous mind and went there, roaring, ‘Those klesha-rāksasas, klesha-ghosts, and others! If you overcome me, you will share the punishment. If I overcome them, I will surely destroy those vexing klesha-rāksasas and others, causing them to be annihilated without remainder!’ The Traveler said, ‘If you have courage and firm diligence, enter the great fearless vajra-samādhi (diamond concentration), the gate of liberation will naturally open for you, and destroying avidyā will not be difficult.’ At that time, the Bodhisattva, looking around with heroic might, immediately seized avidyā and questioned it, saying, ‘Are you not now dwelling among those various evil tombs of kleshas and habitual defilements, residing there! And this place among the tombs is a place despised by those who fear birth and death. The dust of inversion, the fierce wind of kleshas, obscures the eye of wisdom, making it impossible to see anything, a place where various flatteries, doubts, and regrets, like dung and grass, gather; the corpses of those who have broken precepts, the dead of the five desires (pañca kāmaguṇāḥ, objects of sensual pleasure), their limbs decayed, scattered in confusion and filth, filling this place among the tombs. The great wind of vitarka-vicāra (initial and sustained thought) blows the fire of the three poisons (triṣa, greed, hatred, and delusion), the fierce flames burning intensely; evil desires and pride, shaking without stopping, laughing loudly among the piles of bones; the corpses of those who have indulged in laxity, various evil precepts, unclean pus and blood flowing and polluting the ground. The 𤬪㼜坊膩嘶破 of the three realms is broken, severing all good roots. Various broken vessels are scattered on the ground, the hair of śāśvata-uccheda-dṛṣṭi (eternalism and annihilationism) is blown about by the wind in disarray, shameless and without remorse, tattered and worn robes, covering the mounds and tombs. The coarse and rough stones and sand of klesha-harm, --------------------------------------------------------------------------------
Chinese
九十六种邪见乌鸱，诸恶雕、鹫栖宿冢间。或时复有贪有众生，狐、狼、野干、狖狸、鼷鼠穴处冢间。复有戒取，如被兀树枝叶摧落枯朽冢间。复有非法断事破床置于冢间。或时复有投渊赴火、卧棘刺上，种种苦行如爆炽火焚烧冢间。或时复有自恃色力，及以命财、憍慢污秽盈集冢间。或有嫌恨、怨嫉棘刺充满冢间。或时复有恶觉观蝇坏于善根，不净疽虫臭秽污辱集在死尸。或有五盖烦恼怨贼游止冢间，或有计我及以我所，诸咒术师集在冢间。复有异见种种邪论，如狐枭鸱发大恶声叫呼冢间。复有罗刹捉爱罥[木*((泳-永+刀)/虫)]，或有罗刹持睡眠杵喜乐五欲，而复手秉三歧利叉，种种不善众杂恶色，猖狂大唤、諠呼强笑无怖畏心。或有罗刹摇头动体瞋目唱叫，腾踊、跳掷、叱吒、拍髀，或啸、或歌、或时戏舞。瞋恚罗刹、侠怨罗刹、小恶重报罗刹、卒暴罗刹、贪嫉罗刹，慢、慢慢、我慢、不如慢、邪慢、大慢，欲非法、欲贪、恶贪，如是凶险结使烦恼诸大罗刹，不可称数。” 菩萨到于众结冢间，见此无明种种过恶，覆于慧眼障盖身原，令诸众生不见四谛，坠堕恶趣复作此言：“是无明者，于生死旷路而作导首，能然生、老、病、死之火大聚，是诸烦恼结业之母。闭涅槃门，开众恶趣，能作大形， 现代汉语译本：九十六种邪见就像乌鸦，各种罪恶如同雕和鹫，栖息在坟墓之间。有时贪婪的众生，像狐狸、狼、野干、狖狸、鼷鼠一样，在坟墓间打洞居住。还有执着于戒律的，就像被折断树枝叶的枯朽树木，倒在坟墓间。还有用非法的手段断事的，以及破损的床，被丢弃在坟墓间。有时还有人投河赴火、卧在荆棘之上，种种苦行就像猛烈的火焰，焚烧着坟墓。有时还有人仗恃自己的美貌和力量，以及生命和财富，骄慢和污秽堆积在坟墓间。还有嫌恨和怨嫉，像荆棘一样充满坟墓。有时还有邪恶的念头，像苍蝇一样破坏善根，不干净的脓疮，散发着臭气，玷污着尸体。还有五盖（贪、嗔、痴、慢、疑）烦恼，像怨贼一样在坟墓间游荡。还有执着于‘我’以及‘我所’的，各种咒术师聚集在坟墓间。还有各种不同的见解和邪恶的言论，像狐狸、猫头鹰、乌鸦一样，发出巨大的恶声，叫喊在坟墓间。还有罗刹用爱欲的网和捕虫器捉人，有的罗刹拿着睡眠的杵，享受着五欲的快乐，手里还拿着三叉戟，各种不善的、混杂的恶色，疯狂地大喊大叫、喧哗强笑，没有丝毫的畏惧之心。有的罗刹摇头晃脑、怒目圆睁地唱叫，跳跃、投掷、叱喝、拍打大腿，或者啸叫、或者唱歌、或者嬉戏舞蹈。瞋恚罗刹、怀恨罗刹、小恶重报罗刹、暴躁罗刹、贪嫉罗刹，慢、慢慢、我慢、不如慢、邪慢、大慢，对欲望的非法贪求、对欲望的贪婪、邪恶的贪婪，这些凶险的结使烦恼，像无数的大罗刹一样，无法计数。 菩萨到达众结的坟墓间，看到这无明的种种过错和罪恶，遮蔽了智慧的眼睛，阻碍了身体的本源，使众生看不见四谛（苦、集、灭、道），坠落到恶趣，于是说道：‘这无明，在生死旷野中充当引导者，能够点燃生、老、病、死的大火堆，是各种烦恼和结业的母亲。它关闭了涅槃（Nirvana）之门，开启了各种恶趣，能够制造巨大的形体，’
English
English version: Ninety-six kinds of heretical views are like crows, and all kinds of evils are like eagles and vultures, dwelling in the graveyard. Sometimes greedy beings, like foxes, wolves, jackals, civets, and mice, burrow and live in the graveyard. There are also those who cling to precepts, like withered trees with broken branches and leaves, fallen in the graveyard. There are also those who judge matters with illegal means, and broken beds, discarded in the graveyard. Sometimes there are those who jump into rivers and rush into fire, lying on thorns, all kinds of ascetic practices are like raging flames, burning the graveyard. Sometimes there are those who rely on their beauty and strength, as well as life and wealth, arrogance and filth accumulate in the graveyard. There are also hatred and resentment, like thorns filling the graveyard. Sometimes there are evil thoughts, like flies destroying good roots, unclean sores, emitting stench, defiling corpses. There are also the five hindrances (greed, hatred, delusion, pride, doubt) and afflictions, like resentful thieves wandering in the graveyard. There are also those who cling to 'self' and 'what belongs to self', various sorcerers gather in the graveyard. There are also various different views and evil arguments, like foxes, owls, and crows, making great evil sounds, shouting in the graveyard. There are also Rakshasas (Raksasas) catching people with nets of love and insect traps, some Rakshasas holding the pestle of sleep, enjoying the pleasure of the five desires, and also holding a trident in their hands, all kinds of unwholesome, mixed evil colors, frantically shouting, clamoring and laughing loudly, without any fear. Some Rakshasas shake their heads and bodies, glaring and shouting, jumping, throwing, scolding, slapping their thighs, or whistling, or singing, or sometimes playing and dancing. Wrathful Rakshasas, resentful Rakshasas, Rakshasas with small evils and heavy retribution, violent Rakshasas, jealous Rakshasas, pride, excessive pride, conceit, inferiority complex, wrong pride, great pride, illegal desire, greedy desire, evil desire, these dangerous fetters and afflictions, like countless great Rakshasas, are innumerable. The Bodhisattva (Bodhisattva) arrived at the graveyard of all fetters, saw the various faults and evils of this ignorance, covering the eyes of wisdom, hindering the origin of the body, causing sentient beings not to see the Four Noble Truths (suffering, origin, cessation, path), falling into the evil realms, and then said: 'This ignorance, acting as a guide in the wilderness of birth and death, can ignite the great fire of birth, old age, sickness, and death, it is the mother of all afflictions and karmic formations. It closes the gate of Nirvana (Nirvana), opens all evil realms, and can create great forms,' --------------------------------------------------------------------------------
Chinese
弥纶三界遍一切处。放逸大头，疑结广额，幻惑丑面，邪念疱鼻，邪见之目、莫眼童子，四到掣电，伺怨报恶，多毛耽耳，欺诳诈伪，深广邃眉；瞋恚忿戾以为利牙，贪欲丑恶作上粗唇，嫉妒䫃弊返唇下垂，邪命谄曲虚假矫称；贪嗜利养以为利齿，六十二见以为其发，三爱饕餮以为长咽，八邪疣㾽以为肩臂，诸恶律仪以为长爪；忍受结业以为两乳，不知厌足、[月*逄]胀洪大以为其腹，睡悔深黑以为其脐，多欲贪爱以为阴尻，十八诸界以为两髀，非法欲、恶欲以为两膝，我见、人见以为脚足；无惭大象、垢秽湿皮以为衣服，无愧青恶污腻粗褐以为其被，坐结使床，众结罗刹以为侍从处。彼烦恼诸恶罗刹，大众之中虽有千舌说其过罪不能令尽。又见无明罗刹，死封印轮在傍旋转，世间智人见而振悚。” 菩萨尔时，倍加精进，获得增上一心定意。发大喜踊，寻时，次第清净心生，得不动地。坚立之脚即趣无明罗刹之所，到无恼地平正之处。除诸瞋忿、嫌恨毒心棘刺沙石。八法尘土慈雨灌注，以洒于地生诸善根，清茂软草善根安乐。以为二足、四摄之法，坚持于足与众超异。以定左手，总六十二见之大乱发；以智右手，拔于利剑。以诸众生不请之心，大师子吼高声唱言：“我于无量佛所积集善法，以大乘车誓度一 现代汉语译本 弥漫三界，遍及一切处。放纵散漫的大头，充满疑惑的额头，虚幻迷惑的丑陋面容，邪恶念头的脓疱鼻子，邪见的眼睛，像莫眼童子一样，四处游荡如闪电，伺机报复作恶，多毛而贪婪的耳朵，欺骗虚伪，深邃宽广的眉毛；以嗔恨愤怒作为锋利的牙齿，贪婪丑恶作为粗厚的上嘴唇，嫉妒邪恶导致下嘴唇下垂，以邪命谄媚虚假自夸；贪图利益供养作为利齿，六十二种邪见作为头发，三界贪爱如饕餮般作为长长的咽喉，八邪的疣赘作为肩臂，各种恶劣的戒律作为长长的指甲；忍受罪业作为双乳，不知满足、膨胀巨大的肚子，沉睡的悔恨如深黑的肚脐，强烈的欲望贪爱作为阴部，十八界作为大腿，非法欲望和邪恶欲望作为膝盖，我见和人见作为脚；无惭愧的大象、污秽潮湿的皮肤作为衣服，无羞耻的青黑色污秽粗布作为被子，坐在由各种烦恼组成的床上，各种结缚的罗刹作为侍从。这些烦恼恶罗刹，即使有千条舌头也无法完全说尽他们的罪过。又看到无明罗刹，死亡的封印轮在旁边旋转，世间的智者看到都会感到恐惧。 菩萨当时，更加精进，获得更上一层的一心禅定。心中充满喜悦，随即次第生起清净之心，证得不动地。稳固的双脚走向无明罗刹所在之处，到达没有烦恼的平坦之地。去除各种嗔恨、嫌弃怨恨的毒心、荆棘沙石。用慈悲的雨水灌注八法尘土，滋养土地，生长各种善根，茂盛柔软的草地带来善根安乐。以布施、爱语、利行、同事四摄法作为双足，坚持于足，超越众人。用禅定的左手，抓住六十二种邪见的大乱发；用智慧的右手，拔出利剑。为了众生不请自来，如大师子吼般高声宣告：‘我于无量佛所积集善法，以大乘车誓度一切众生！’
English
English version Pervading the three realms and reaching everywhere. A dissolute and unrestrained large head, a forehead full of doubt, a illusory and deluded ugly face, a nose with pustules of evil thoughts, eyes of wrong views, like Mo Yan Boy (name of a demon), wandering around like lightning, seeking revenge and doing evil, hairy and greedy ears, deceitful and false, deep and broad eyebrows; using anger and rage as sharp teeth, greed and ugliness as thick upper lips, jealousy and wickedness causing the lower lip to droop, using wrong livelihood and flattery to falsely boast; coveting profit and offerings as sharp teeth, sixty-two views as hair, the three loves like gluttony as a long throat, the warts of the eight evils as shoulders and arms, various evil precepts as long nails; enduring karmic ties as breasts, insatiable, swollen and huge as the abdomen, sleeping repentance as a deep black navel, strong desire and love as the genitals, the eighteen realms as thighs, illegal desires and evil desires as knees, self-view and human-view as feet; a shameless elephant, filthy and wet skin as clothes, a shameless blue-black dirty coarse cloth as a blanket, sitting on a bed of afflictions, various binding Rakshasas (demon) as attendants. These afflictions and evil Rakshasas, even with a thousand tongues, cannot fully describe their sins. Also seeing the Avidyā (ignorance) Rakshasa, the wheel of the seal of death rotating beside it, the wise people of the world will feel fear upon seeing it. At that time, the Bodhisattva (enlightenment being) became even more diligent, attaining a higher level of one-pointed concentration. His heart was filled with joy, and then gradually pure thoughts arose, attaining the immovable ground. Firm feet walked towards the place where the Avidyā (ignorance) Rakshasa was, arriving at a flat place without afflictions. Removing all kinds of anger, resentment, poisonous hearts, thorns, sand, and stones. Using the rain of compassion to irrigate the dust of the eight dharmas, nourishing the land, growing various good roots, lush and soft grass bringing good roots and happiness. Using the four methods of giving, kind speech, beneficial action, and cooperation as feet, holding firmly to the feet, surpassing all others. Using the left hand of concentration, grasping the great disheveled hair of the sixty-two views; using the right hand of wisdom, drawing out the sharp sword. For the sake of sentient beings without being asked, like a great lion's roar, proclaiming loudly: 'I have accumulated good deeds in countless Buddhas, and I vow to liberate all sentient beings with the Mahayana (great vehicle) car!' --------------------------------------------------------------------------------