Chinese
尊者见知，实与戏乐诣游观园。则于今日，颜貌变恶即时寿终。舍诸一切宗室眷属，发大恐惧，将无国王推理问之？” 佛言：“且止！尔以贪欲而怀恐惧，吾当施汝至无畏难。归命佛者不当复惧，所由致恐，当断其根。” 又问：“恐惧何因致之？” 世尊答曰：“因淫、怒、痴而致恐惧。用是我身憍高自大，而睹颠倒与恩爱会，计于吾我，倚于所有，眩爱悭贪招致斗诤。自见其身为缚着故，无常常想、苦为乐想、无身身想、空见实想，受于五阴以为业故。观四种大，求诸衰入悉处所故。不察身瑕，乐寿命故。以是致恐，当蠲此意也。汝见彼女身坏烂乎？” 对曰：“已见。” 佛言：“年少！一切诸法皆当别离，为勤苦患，无有常者。愚痴贪之亦不久固，如是成就便复散坏。罪福报应多危少安，色如幻化亦复如梦；如野马现，渴者为惑；色犹如影，行照忽过，譬之镜像，因缘所合，罪福报应，便复灭没。若水中月，因成寻败，如响无言，缘对致之。行若阴影，须臾便消，犹如卷手屈即舒散，悉以本净自恣而兴。譬若如风不可护持，虚伪无实亦无所著，愰惚为虚，因意造名而共相成。一切诸法如是无主，则当于彼莫乐贪着也。于年少意所趣云何？贪欲之习思想所凑。” 白世 现代汉语译本： “尊者您认为，如果他真的去寻欢作乐、游览观赏园林，那么今天他的容貌就会变得丑恶，并且立刻就会死去。抛弃所有的宗室亲属，引发巨大的恐惧，难道不是国王会因此而推理问罪吗？” 佛陀说：“停止！你因为贪欲而心怀恐惧，我将赐予你无畏的境界。归命佛陀的人不应该再感到恐惧，产生恐惧的原因，应当断除其根源。” 他又问：“恐惧是由什么原因造成的呢？” 世尊回答说：“恐惧是由淫欲（Kama，欲望）、愤怒（Krodha，嗔恚）、愚痴（Moha，痴迷）造成的。因为我执（Ahamkara，我慢）而骄傲自大，看到颠倒的现象与恩爱结合，执着于‘我’和‘我的’，依赖于所拥有的，被迷惑的爱和悭吝贪婪招致争斗。自己看到自身被束缚，把无常当作常，把痛苦当作快乐，把无我当作有我，把空虚当作真实，承受五蕴（Skandha，色、受、想、行、识）的业报。观察四大（Mahabhuta，地、水、火、风），寻求各种衰败的处所。不察觉自身的缺点，贪恋寿命。因此而产生恐惧，应当消除这种想法。你看到那个女人的身体腐烂了吗？” 回答说：“已经看到了。” 佛陀说：“年轻人！一切诸法（Dharma，事物）都将分离，都是勤劳辛苦的祸患，没有什么是永恒的。愚痴地贪恋它们也无法长久稳固，像这样成就了，很快又会散坏。罪恶和福报的报应，危险多而安稳少，色（Rupa，形色）就像幻化一样，也像梦一样；像野马（Mrigatrisna，海市蜃楼）一样显现，让口渴的人产生迷惑；色就像影子，行走的光照瞬间消失，譬如镜中的影像，因缘（Hetu-pratyaya，原因和条件）聚合而成，罪恶和福报的报应，很快就会灭没。就像水中的月亮，因缘成就很快就会败坏，像回声一样没有实在的语言，因缘相对而产生。行为就像阴影，须臾之间就会消失，就像卷起的手屈起后立即舒展开，一切都以本来的清净而自然兴起。譬如风一样不可护持，虚伪不实也没有任何执着，恍惚虚无，因为意念造作名称而共同形成。一切诸法都是这样没有主宰，那么就应当对它们不要贪恋执着。年轻人，你的意念所趋向的是什么？是贪欲的习气和思想的聚集。” 禀告世尊。
English
English version: ‘Venerable, if he actually indulges in revelry, amusement, and visits to pleasure gardens, then today his appearance will become hideous, and he will die immediately. Abandoning all his kinsmen and relatives, causing great fear, wouldn't the king then investigate and question him?’ The Buddha said, ‘Stop! You harbor fear because of greed. I will grant you fearlessness. One who takes refuge in the Buddha should no longer fear. The cause of fear should be eradicated at its root.’ He further asked, ‘What causes fear?’ The World-Honored One replied, ‘Fear is caused by lust (Kama), anger (Krodha), and delusion (Moha). Because of ego (Ahamkara), one becomes arrogant and conceited, seeing inverted phenomena and clinging to love, clinging to ‘I’ and ‘mine,’ relying on possessions, and being deluded by love and miserly greed, which lead to strife. One sees oneself as bound, mistaking impermanence for permanence, suffering for happiness, no-self for self, and emptiness for reality, enduring the karmic consequences of the five aggregates (Skandha). Observing the four great elements (Mahabhuta), seeking all places of decay. Not examining one's own flaws, clinging to life. Therefore, fear arises, and this intention should be eliminated. Have you seen the woman's body decaying?’ He replied, ‘I have seen it.’ The Buddha said, ‘Young man! All dharmas (Dharma) will separate, are the affliction of diligent effort, and nothing is permanent. Foolishly clinging to them will not last long. Just as they are achieved, they will soon disintegrate. The retribution of sins and blessings has more danger and less peace. Form (Rupa) is like an illusion, also like a dream; like a mirage (Mrigatrisna) appearing, deceiving the thirsty; form is like a shadow, the light of movement passing quickly, like an image in a mirror, assembled by causes and conditions (Hetu-pratyaya), the retribution of sins and blessings will soon vanish. Like the moon in water, it is formed and quickly destroyed, like an echo without real words, produced by the interaction of conditions. Actions are like shadows, disappearing in an instant, like a hand that is curled and immediately released, all arising naturally from original purity. Like the wind, it cannot be held, false and unreal, without any attachment, fleeting and empty, formed by the mind creating names and mutually establishing each other. All dharmas are thus without a master, so one should not delight in clinging to them. Young man, what does your mind tend towards? It is the habit of greed and the gathering of thoughts.’ He reported to the World Honored One. --------------------------------------------------------------------------------
Chinese
尊曰：“愚人凡夫，思想端正净妙姿颜，便起贪欲；于贤圣律法教经谊，观之瑕秽，无所贪羡。若不思惟正谛真实，则习贪欲追逐放逸。” 佛言：“善哉！如年少言，贪欲之习志性若此。当弃邪想心思如顺，遵修其业莫复为也。已离我见，观彼平等。” 又问：“世尊！何谓菩萨心思诸法，常如应顺？” 佛言：“年少！若能思惟分别贪欲、瞋怒、愚痴及诸尘劳本悉清净，是则菩萨求佛道也。譬如年少，有形之物为淫、怒、痴，菩萨如是晓了一切分别诸法，自在所游。其三毒者，则无有本亦无所住，如无主屋，其屋内外澹泊虚空。以离吾我——我、人、寿、命——便应无相，所著念者便蠲除矣。以去所著，即为无愿。志所喜乐、恩爱悉除，无有诸行亦无所造，淫、怒、痴性本皆清净。菩萨如是，能悉晓了一切诸法而得自在。 “假使菩萨习如应顺遵修法者，诸所发意则为道矣。所以者何？设了己心，则了如心。觉了分别解一切法，则无有色亦无有影，则无教令，自然如幻。其于内外而相依倚，亦为道矣。为菩萨者无有异道，当所施行自晓了心。所以者何？若能晓了觉己心者，则能解知一切众生心之所存。己心寂寞，众生之心则为澹泊。己心本净，众生之心亦复清净。己心鲜洁，众生之心亦 现代汉语译本：尊者说：‘愚昧之人，对于端正、洁净、美妙的容颜，便会生起贪欲；对于贤圣的律法教义，却觉得粗陋污秽，没有什么值得贪恋羡慕的。如果不思惟正确的真理，就会沉溺于贪欲，追逐放纵。’ 佛说：‘说得好啊！正如年轻人所说，贪欲的习性就是这样。应当抛弃邪恶的想法，心思顺应正道，遵循修行，不要再造恶业。已经脱离了我见，观察一切平等。’ 又问：‘世尊！什么是菩萨思虑诸法，常常如应顺从？’ 佛说：‘年轻人！如果能够思惟分别贪欲（Tanha）、瞋怒（Dosa）、愚痴（Moha）以及各种烦恼，它们的本质都是清净的，这就是菩萨追求佛道。譬如年轻人，有形之物会引发淫欲、瞋怒、愚痴，菩萨能够明白一切分别诸法，自在游历其中。这三种毒，没有根本，也没有住所，就像无主的房屋，房屋内外空空荡荡。因为脱离了我执——我（Atta）、人（Puggala）、寿者（Jiva）、命者（Posha）——就应该没有相状，所执着的念头就应该去除。去除执着，就是无所求。对于所喜爱的事物、恩爱都应去除，没有诸行，也没有造作，淫欲、瞋怒、愚痴的本性都是清净的。菩萨能够这样完全明白一切诸法，从而获得自在。 ‘假使菩萨修习如应顺从的法，那么所发起的意念就是道。为什么呢？如果了解了自己的心，就了解了如来心。觉悟、分别、理解一切法，就没有色相，也没有影子，就没有教令，自然如幻。对于内外相互依赖，也是道。作为菩萨，没有其他道路，应当在所行之事中自己明白自己的心。为什么呢？如果能够明白觉悟自己的心，就能了解知道一切众生的心之所在。自己的心寂静，众生的心也就清净。自己的心本来清净，众生的心也同样清净。自己的心纯洁，众生的心也同样清净。’
English
English version: The Venerable said: 'Foolish ordinary people, upon seeing upright, pure, and beautiful appearances, immediately give rise to greed; but regarding the virtuous and holy laws and teachings, they see them as flawed and impure, with nothing to covet or admire. If they do not contemplate the correct and true principles, they will indulge in greed and pursue unrestrained desires.' The Buddha said: 'Excellent! As the young man says, the habit of greed is indeed like this. One should abandon evil thoughts, align one's mind with the right path, follow the practice, and not create further evil deeds. Having already detached from the view of self, observe all things as equal.' Again, he asked: 'World Honored One! What does it mean for a Bodhisattva to contemplate all dharmas, always in accordance with the proper way?' The Buddha said: 'Young man! If one can contemplate and distinguish greed (Tanha), anger (Dosa), delusion (Moha), and all defilements, realizing that their essence is pure, this is the Bodhisattva's pursuit of the Buddha's path. For example, young man, tangible things can give rise to lust, anger, and delusion; the Bodhisattva understands all differentiated dharmas in this way, freely roaming within them. These three poisons have no root and no dwelling place, like an ownerless house, empty and vast inside and out. By detaching from self-attachment—self (Atta), person (Puggala), life-span (Jiva), and living being (Posha)—one should be without form, and the thoughts one clings to should be eliminated. By removing attachment, one is without desire. All that is liked, cherished, and loved should be removed; there are no actions and no creations, and the nature of lust, anger, and delusion is originally pure. The Bodhisattva, in this way, can fully understand all dharmas and attain freedom. 'Suppose a Bodhisattva practices the Dharma in accordance with the proper way, then every intention that arises becomes the path. Why? If one understands one's own mind, one understands the Tathagata's mind. Awakening, distinguishing, and understanding all dharmas, there is no form and no shadow, no commands, but naturally like an illusion. Relying on both the internal and external is also the path. For a Bodhisattva, there is no other path; one should understand one's own mind in all actions. Why? If one can understand and awaken to one's own mind, one can understand the minds of all sentient beings. One's own mind is tranquil, and the minds of sentient beings are pure. One's own mind is originally pure, and the minds of sentient beings are also pure. One's own mind is immaculate, and the minds of sentient beings are also immaculate.' --------------------------------------------------------------------------------
Chinese
复鲜洁。己心离欲，众生之心则亦离欲。己心无怒，众生之心则无恚恨。己心无痴，众生之心则明无痴。己心无尘，众生之心则无劳秽。若有晓了如此事者，是为觉知诸通之慧、一切智矣。如是应顺遵修行者，为菩萨也。近于本净，则知一切众生心念。假使复为有所好乐，客想尘劳依心为垢，则不当厌修行法观。设使有人晓了是者，客尘劳想则无尘劳。” 佛说是已，应时长者子畏间逮得柔顺法忍。上金光首见长者子以蒙开化，顺从律教，则与五百玉女眷属，鼓天琴瑟而作伎乐，往诣佛所稽首足下，右绕三匝退住佛前。 尔时，文殊师利谓畏间长者子：“为识此姊不？”答曰：“已知之矣。” 又问：“云何知乎？” 于是畏间长者子报文殊师利而说颂曰： “色者如聚沫， 痛痒泡起顷， 了想如野马， 吾晓知如是。 行虚犹芭蕉， 识者譬如幻， 名号假客来， 吾晓知如是。 身騃无可贪， 等如草墙壁， 其心不可见， 吾晓知如是。 彼无吾我人、 无寿无有命， 诸种合为身， 吾晓知如是。 无有此淫怒， 愚痴则无处， 清净无尘劳， 吾晓知如是。 愚者作迷惑， 逆念为颠倒， 明达无所染， 吾晓知如是。 现代汉语译本： （如果）自己内心清净，那么众生的内心也会清净。自己内心远离欲望，众生的内心也会远离欲望。自己内心没有愤怒，众生的内心也就没有怨恨。自己内心没有愚痴，众生的内心也就明智没有愚痴。自己内心没有尘垢，众生的内心也就没有烦恼污秽。如果有人明白这些道理，这就是觉知了神通的智慧、一切的智慧。像这样应当顺从遵行修持的人，就是菩萨。接近于本来的清净，就能知道一切众生的心念。假如又因为有所爱好，客尘烦恼依附于心成为污垢，那么就不应当厌倦修行法观。假设有人明白了这个道理，客尘烦恼也就没有尘劳了。 佛说完这些话后，畏间（Weijian）长者子当下获得了柔顺法忍（Rourun Faren）。上金光首见长者子已经蒙受开化，顺从佛的教诲，于是与五百玉女眷属，弹奏着天上的琴瑟，演奏着音乐，前往佛的住所，叩拜佛的脚下，右绕三圈，退到佛前站立。 这时，文殊师利（Wenshushili）问畏间长者子：‘你认识这位姊妹吗？’回答说：‘已经认识了。’ 又问：‘你如何认识的呢？’ 于是畏间长者子回答文殊师利，并说了偈颂： ‘色（Se，五蕴之一，指物质现象）如聚沫，痛痒（Tongyang，感受）如水泡般瞬间生灭，了想（Liao Xiang，思维）如野马般虚幻，我明白知晓就是这样。 行（Xing，行为）虚幻犹如芭蕉，识（Shi，识别）犹如幻术，名号只是虚假的客来，我明白知晓就是这样。 身体愚钝没有什么可贪恋的，如同草做的墙壁，心不可见，我明白知晓就是这样。 那里没有我、没有人，没有寿命没有生命，各种元素聚合成为身体，我明白知晓就是这样。 没有淫欲愤怒，愚痴也没有存在的地方，清净没有尘垢烦恼，我明白知晓就是这样。 愚笨的人产生迷惑，颠倒的念头是错误的，明智通达的人不会被污染，我明白知晓就是这样。’