Chinese
来，不从本起。欲炫因想，随众念故。欲如晓观，从若干种而发生故。欲无所生，从贪羡起。欲无所知，从彼我生。欲之所生，为因诸阴。欲界如鍜，因意境兴。欲如诸阴，用诸入故。欲如若影，假名色耳。欲不觉了，违正念故。 “又复，文殊师利！计于欲者，若能觉了疲懈之句，则能知道。所以者何？道无动转，众生尘劳。欲如破坏，分别道故。欲者为心，心觉了故。欲如琴瑟，晓了之故。所以者何？有道之谊，不坏欲尘，以能不坏，便顺道也。若睹欲者，则为道矣。所以者何？欲入诸界，靡所不至。假使佛乘无所有者而无有形，尘劳之欲亦复如是无有形像。欲于诸有而无所有、住无所住，这发起已，寻则便灭。心则自然，尘劳亦然。所以者何？心不可察。谁言能令心结染痴？假使彼心不可睹者，尘欲如是亦不可见，无积聚处、无有方面也。菩萨大士若能晓了尘劳之法，为贪欲人开化说法不以为厌，若教愚恚及等分人，诱导说法不以懈惓。 “设使，文殊师利！如我身欲，诸贪欲者亦复如是。如我瞋恚及与愚痴，一切瞋恚、愚痴之事亦复如是；如我尘劳，众生尘劳亦复如是。譬如大火悉烧草木，贤圣慧火烧除尘劳。譬如日光照明众冥、不与冥合；圣慧如是，蠲除尘劳不与俱合。譬如风行，不着一切山 现代汉语译本：欲望，不是从根本上产生的。想要炫耀是因为妄想，跟随众生的念头而产生。欲望就像黎明前的景象，从各种各样的事物而发生。想要无所生，是从贪婪和羡慕而起。想要一无所知，是从彼此的分别而生。欲望的产生，是由于诸阴（五蕴）。欲望界就像冶炼，因意念和境界而兴起。欲望就像诸阴（五蕴），通过诸入（六入）而作用。欲望就像影子，只是假借名色（五蕴）而已。欲望不觉悟，是因为违背了正念。 ‘再者，文殊师利（Manjushri，菩萨名）！计较于欲望的人，如果能够觉察到疲惫懈怠的语句，就能明白道。为什么呢？道是没有动摇和转变的，而众生的尘劳（烦恼）却在动摇。欲望就像破坏，分别道的原因。欲望就是心，心觉悟了的缘故。欲望就像琴瑟，因为能够明了。为什么呢？有道义的人，不会破坏欲望的尘垢，因为能够不破坏，就顺应了道。如果看到欲望，那就是道了。为什么呢？欲望进入各个界，没有哪个地方不到达。假如佛乘（Buddha-yana，佛教的教法）是无所有而没有形状的，尘劳的欲望也同样是无有形状的。欲望存在于各种有中而无所执着、安住于无所安住之处，这欲望发起之后，随即就会消灭。心是自然的，尘劳也是如此。为什么呢？心是不可观察的。谁说能够让心结染愚痴？假如那心是不可见的，尘欲也同样是不可见的，没有积聚之处、没有方向。菩萨大士如果能够明了尘劳的法，为贪欲的人开导说法而不感到厌倦，如果教导愚蠢、嗔恚以及等分（指贪嗔痴等分）的人，诱导说法而不感到懈怠。’ ‘假设，文殊师利（Manjushri，菩萨名）！像我的身体有欲望一样，所有贪欲的人也是如此。像我的嗔恚以及愚痴，一切嗔恚、愚痴的事情也是如此；像我的尘劳（烦恼），众生的尘劳（烦恼）也是如此。譬如大火烧尽草木，贤圣的智慧之火烧除尘劳（烦恼）。譬如日光照亮所有黑暗、不与黑暗混合；圣人的智慧也是这样，去除尘劳（烦恼）而不与尘劳（烦恼）混合。譬如风的运行，不执着于一切山
English
English version: Desire does not arise from the root. The desire to show off arises from delusion, following the thoughts of the masses. Desire is like the dawn, arising from various things. The desire to have nothing arise comes from greed and envy. The desire to know nothing comes from the distinction between 'self' and 'other'. The arising of desire is due to the skandhas (five aggregates). The desire realm is like forging, arising from intention and environment. Desire is like the skandhas (five aggregates), functioning through the entrances (six entrances). Desire is like a shadow, merely a borrowed name and form (five aggregates). Desire is not awakened because it goes against right mindfulness. 'Furthermore, Manjushri (菩萨名, name of a Bodhisattva)! One who is attached to desire, if able to perceive the phrases of weariness and laziness, will be able to know the Path. Why? The Path is without movement or change, while the defilements (kleshas) of sentient beings are in motion. Desire is like destruction, the cause of distinguishing the Path. Desire is the mind, because the mind is awakened. Desire is like a zither, because it is understood. Why? One with the meaning of the Path does not destroy the defilements of desire; because one is able not to destroy them, one conforms to the Path. If one sees desire, that is the Path. Why? Desire enters all realms, reaching everywhere. If the Buddha-yana (佛教的教法, Buddha Vehicle) were without anything and without form, the defilements of desire would also be without form. Desire exists in all existences without attachment, dwelling in no dwelling place; once it arises, it immediately ceases. The mind is natural, and so are the defilements. Why? The mind is imperceptible. Who can say that the mind can be bound by attachment and ignorance? If that mind is invisible, then the defilements of desire are also invisible, with no place of accumulation, no direction. If a Bodhisattva-Mahasattva is able to understand the Dharma of defilements, he will open up and preach the Dharma for those who are greedy without being weary; if he teaches the foolish, the angry, and those of equal parts (指贪嗔痴等分, referring to equal parts of greed, anger, and delusion), he will guide and preach the Dharma without being lazy.' 'Suppose, Manjushri (菩萨名, name of a Bodhisattva)! Just as my body has desire, so do all those who are greedy. Just as my anger and ignorance, so are all matters of anger and ignorance; just as my defilements (kleshas), so are the defilements (kleshas) of sentient beings. Just as a great fire burns all grass and trees, the fire of wisdom of the virtuous and holy burns away defilements (kleshas). Just as the sunlight illuminates all darkness, not mixing with darkness; so is the wisdom of the holy, removing defilements (kleshas) without mixing with them. Just as the wind travels, not clinging to any mountain --------------------------------------------------------------------------------
Chinese
与树木；行智菩萨亦复如是，不着一切尘劳之欲。譬如劫尽烧诸有形、不烧虚空；行慧菩萨亦复如是，烧诸爱欲，不与一切尘劳俱合。譬如净水不与秽合；菩萨如是不与尘俱。譬如虚空受持于地；智慧如是不与欲杂。譬如大风坏铁围山；菩萨如是，以智慧事吹散诸欲。譬如有象名究焰气，乳与水合，则为一类；菩萨如是，以圣智慧，游除尘劳，化令明哲合为一慧。譬如须弥北方天下，与诸亲里不为放逸，在于树下而自分别；菩萨如是，智慧之明见众人根而为分别。 “文殊师利！吾身如今不畏欲尘，亦无所难。所以者何？我晓欲尘本悉净故，又被菩萨大德之铠，勇猛精进无所[怡-台+恶]难。譬如怯人求于救者，如此之类不为勇猛；开士大士亦复如是，离于欲者不为菩萨。譬如有人为贼所坏，不为猛将；开士如是，坏爱欲者不为菩萨。譬如人以清水明珠着浊河中，寻时即清，不为垢浊之所染污；菩萨如是，在于爱欲尘劳之中，不为瑕秽之所染污。” 尔时，上金光首叹说此已，复问文殊师利：“何谓菩萨无有尘劳？” 答曰：“假使菩萨见于起意、若见灭意，不当谓之为菩萨也。譬如有限，睹总持者，不当谓之获于无量。如是菩萨，若睹尘劳意有起、灭，非是菩萨无尘之谓。无尘欲者，不见有尘 现代汉语译本： 如同树木一般；行智菩萨（Xingzhi Pusa，实践智慧的菩萨）也是这样，不执着于一切尘世的欲望。譬如劫难结束时焚烧一切有形之物，却不焚烧虚空；行慧菩萨（Xinghui Pusa，实践智慧的菩萨）也是这样，焚烧一切爱欲，不与一切尘世的烦恼结合。譬如干净的水不与污秽混合；菩萨也是这样不与尘世同流合污。譬如虚空能够承载大地；智慧也是这样不与欲望混杂。譬如大风能够摧毁铁围山（Tiewei Shan，佛教宇宙观中的山名）；菩萨也是这样，用智慧的力量吹散各种欲望。譬如有一种名叫究焰气（Jiuyanqi，一种传说中的象）的象，它的乳汁与水混合后，会成为一种物质；菩萨也是这样，用圣洁的智慧，游离于尘世的烦恼之外，将世俗的明哲转化为一种智慧。譬如须弥山（Xumi Shan，佛教宇宙观中的圣山）北方的天下，与亲人在一起时不会放纵自己，在树下也能清楚地分辨善恶；菩萨也是这样，用智慧之光看清众生的根性，从而进行教化。 ‘文殊师利（Wenshushili，文殊菩萨的另一种称谓）！我如今不畏惧欲望的侵扰，也没有什么困难。为什么呢？因为我明白欲望的本质是清净的，而且身披菩萨大德的铠甲，勇猛精进，没有什么可以让我感到畏惧。譬如胆怯的人寻求救助，这样的人不能算是勇猛；开士大士（Kaishi Dashi，开悟的菩萨）也是这样，如果远离欲望，就不能算是菩萨。譬如有人被盗贼所害，不能算是猛将；开士也是这样，如果消灭了爱欲，就不能算是菩萨。譬如有人将清水明珠放入浑浊的河流中，很快就能使河水变清，而明珠也不会被污染；菩萨也是这样，身处爱欲的尘世之中，不会被瑕疵污垢所染污。’ 当时，上金光首（Shang Jinguangshou，一位菩萨的名字）赞叹说完这些话后，又问文殊师利：‘什么是菩萨没有尘世烦恼的状态？’ 回答说：‘如果菩萨看到意念的生起，或者看到意念的灭去，就不应该称他为菩萨。譬如有限的事物，如果看到总持（Zongchi，佛教术语，指总摄忆持一切法而不忘失的智慧）的人，就不应该说他获得了无量。像这样，菩萨如果看到尘世烦恼的意念有生起和灭去，就不是菩萨没有尘世烦恼的状态。没有尘世欲望的人，是看不到有尘世烦恼存在的。’
English
English version: Like trees; the Bodhisattva of Practice and Wisdom (Xingzhi Pusa) is also like this, not attached to the desires of all worldly defilements. For example, at the end of a kalpa, all tangible things are burned, but not the void; the Bodhisattva of Practice and Intelligence (Xinghui Pusa) is also like this, burning all desires and not combining with all worldly defilements. For example, pure water does not mix with filth; the Bodhisattva is like this, not associating with the world's dust. For example, the void sustains the earth; wisdom is like this, not mixed with desires. For example, a great wind destroys the Iron Ring Mountains (Tiewei Shan, mountains in Buddhist cosmology); the Bodhisattva is like this, using the power of wisdom to blow away all desires. For example, there is an elephant named Jiuyanqi (Jiuyanqi, a legendary elephant), whose milk, when mixed with water, becomes one substance; the Bodhisattva is like this, using sacred wisdom to roam beyond worldly defilements, transforming worldly intelligence into one wisdom. For example, the land north of Mount Sumeru (Xumi Shan, the sacred mountain in Buddhist cosmology), does not indulge in pleasures with relatives, and can distinguish between good and evil under the trees; the Bodhisattva is like this, using the light of wisdom to see the roots of all beings and make distinctions. ‘Manjushri (Wenshushili, another name for Manjushri Bodhisattva)! I am now not afraid of the defilements of desire, nor do I have any difficulties. Why? Because I understand that the essence of desire is pure, and I am armored with the great virtue of a Bodhisattva, courageous and diligent, without anything to fear. For example, a timid person seeks help, such a person cannot be considered courageous; the enlightened Bodhisattva (Kaishi Dashi) is also like this, if one is far from desire, one cannot be considered a Bodhisattva. For example, someone who is harmed by thieves cannot be considered a brave general; the enlightened one is like this, if one destroys desire, one cannot be considered a Bodhisattva. For example, if someone puts clear water and a bright pearl into a muddy river, the river will quickly become clear, and the pearl will not be contaminated; the Bodhisattva is like this, being in the midst of the defilements of desire, one is not defiled by flaws and impurities.’ At that time, Shang Jinguangshou (Shang Jinguangshou, the name of a Bodhisattva), having praised and spoken these words, asked Manjushri again: ‘What is the state of a Bodhisattva without worldly defilements?’ He replied: ‘If a Bodhisattva sees the arising of intention, or sees the ceasing of intention, one should not call him a Bodhisattva. For example, if a limited thing sees someone who possesses Dharani (Zongchi, a Buddhist term referring to the wisdom of comprehensively remembering all dharmas without forgetting), one should not say that he has obtained the immeasurable. Like this, if a Bodhisattva sees the arising and ceasing of the intention of worldly defilements, it is not the state of a Bodhisattva without worldly defilements. One without worldly desires does not see the existence of worldly defilements.’ --------------------------------------------------------------------------------
Chinese
、不见结恨，无见不见、远离想念乃谓无尘。设使行者其心意识而得自在，一切所有无泥洹想。所以者何？心无欲尘想念之缘，便得自恣也。于诸善、恶亦复如是，所行、无行，有为、无为，有形、无形，一切知之。生死尘劳有余之垢，目察于色、耳听音声、鼻香、舌味、身更、心法，若得定意志在澹泊，于爱欲尘则无垢秽，尔乃名曰无有放逸，号曰无业而无所习，斯之谓也。无尘劳者，离于有为及无为哉，乃无瘕疵。复次，大姊！假使菩萨身无尘劳，则能度脱他人欲垢，如来说此为无尘劳。救济他人尘劳之欲，遵修菩萨乃为精进。” 女又问言：“何谓菩萨现在目前精进者乎？”文殊师利答曰：“观于空无而不退转，众生邪见则兴大哀。观于无相而不退转，众生有相则以愍济。观于无愿而不退转，众生贪愿则以愍济。观无所行而不退转，众生着行则以愍济。观无所生而不退转，众生生死则以愍济。观无所起而不退转，众生起灭则以愍济。观声闻乘获声闻果使不退转；观缘觉乘获缘觉果使不退转；观菩萨乘则以愍哀一切群生，是为菩萨习平等、行精进之事。譬如丈夫行入巨海，超进极远乃致众宝。如是大姊！正谛观察空无相愿及无所行，不生不起声闻之乘、缘觉之乘，令难进者至不退转，乃离因缘。又如有人入 现代汉语译本：不见有任何结下的仇恨，也没有任何可见或不可见的事物，远离一切妄想和思念，这才叫做‘无尘’（无烦恼）。假设修行者能够自在地运用自己的心识，对于一切事物都没有涅槃（Nirvana）的执着。为什么呢？因为心中没有对欲望和尘世的思念，才能得到真正的自在。对于善与恶也是如此，无论是所作所为还是无所作为，有为法还是无为法，有形还是无形，都要完全了解。生死轮回中的尘世烦恼，以及残余的污垢，通过眼睛观察到的颜色，耳朵听到的声音，鼻子闻到的气味，舌头尝到的味道，身体感受到的触觉，以及心中产生的念头，如果能够坚定意志，保持淡泊的心境，对于爱欲尘世就不会有任何污秽，这样才能被称为‘没有放逸’，也叫做‘没有业力也没有任何习气’，这就是‘无尘’的含义。所谓‘无尘劳’，就是远离有为法和无为法，没有任何瑕疵。此外，大姊！如果菩萨自身没有尘世的烦恼，就能帮助他人脱离欲望的污垢，如来（Tathagata）就是这样解释‘无尘劳’的。救济他人摆脱尘世欲望的烦恼，遵循菩萨的修行，才是真正的精进。” 女子又问：“什么是菩萨现在正在进行的精进呢？”文殊师利（Manjushri）回答说：“观察空性（Sunyata）和无我（Anatta）而不退转，对于众生的邪见生起大悲。观察无相（Animitta）而不退转，对于众生的执着于相而生起怜悯和救济。观察无愿（Apanihita）而不退转，对于众生的贪婪和愿望生起怜悯和救济。观察无所行（Apranihita）而不退转，对于众生的执着于行为生起怜悯和救济。观察无所生（Anutpada）而不退转，对于众生的生死轮回生起怜悯和救济。观察无所起（Anabhinivesha）而不退转，对于众生的生起和灭亡生起怜悯和救济。观察声闻乘（Sravakayana），使获得声闻果位的人不退转；观察缘觉乘（Pratyekabuddhayana），使获得缘觉果位的人不退转；观察菩萨乘（Bodhisattvayana），从而怜悯一切众生，这就是菩萨修习平等心，实践精进之事的行为。譬如一个男子进入巨大的海洋，超越前进到极远的地方，最终获得各种珍宝。就像这样，大姊！正确地观察空性、无相、无愿和无所行，不生起声闻乘和缘觉乘的想法，使那些难以进步的人达到不退转的境界，从而脱离因缘。又如有人进入...