English
English version: My relatives have all abandoned me and left, and there is no one to see me. I fear that King Ajatasattu (Ajatasattu, a king) will learn of this woman's death and think that I killed her, thereby inflicting punishment upon me. Therefore, I am now in great fear. At that time, the Buddha said to the son of the elder: 'Do not worry or fear, I will grant you all fearlessness. You, son of the elder, those who take refuge in the Buddha are fearless in all places.' He further said: 'You should relinquish the causes of fear.' Then, the son of the elder asked the Buddha: 'From where does all fear arise?' The Buddha said: 'Fear arises from the causes of greed, hatred, and delusion; fear arises from the cause of self-view; fear arises from the cause of evil views; fear arises from the cause of craving; fear arises from the cause of 'I' and 'mine'; fear arises from the cause of attachment; fear arises from the cause of strife; fear arises from the cause of being bound by love of oneself; fear arises from generating the thought of permanence in impermanent things; fear arises from generating the thought of pleasure in suffering; fear arises from generating the thought of purity in impurity; fear arises from generating the thought of self in non-self; fear arises from attachment to the five skandhas; fear arises from not contemplating the twelve entrances; fear arises from not contemplating the eighteen realms; fear arises from not seeing future evils; fear arises from not contemplating the internal and external body; fear arises from love of life. Son of the elder! It is from such causes that all fear arises, and you should relinquish such things.' He further said: 'Have you seen the various evils of this woman's body?' The son of the elder said: 'Yes, World Honored One! I have now seen them.' The Buddha said: 'Yes, all dharmas are impermanent, decaying, suffering, empty, and unreal, they are merely false deceptions; foolish people do not know that they arise from karmic conditions, so they are like illusions, unreal, separated from form, so they are like dreams, joy and pleasure have no real joy, like the heat haze in hot weather, it is not water but makes people think of water, also like the light and shadow in water, hair reflected on the wall, when the water moves, it also moves, without coming or going, like the image in a mirror, it is born from the power of karma, like the moon in water, when the water is still, it appears, without coming or going, like an echo arising from sound, it cannot be' --------------------------------------------------------------------------------
Chinese
说实故，如影不可作故，如幻体性空故，如风性不可捉故；如是一切法虚假不实，不增不减故。如是长者子！当知一切法无主无作、无有执者。汝先欲觉今何所在？” 长者子言：“此中所见长短好色，恶觉因缘凡夫贪着，于圣法中无如是事。圣人法中但是不净，如实见故、离恶觉故、贪瞋痴尽故。” 佛言：“善哉善哉！长者子！见贪性故离恶觉观，离恶觉故贪瞋痴尽，是故汝当生清净心修方便行，于一切境起智慧业，离自身见及他身见。” 长者子言：“菩萨云何生清净心行智慧行？” 佛言：“长者子！菩萨当于贪体性中求于菩提，如是瞋痴体性中求于菩提，亦于一切烦恼体性中求于菩提，如是贪瞋痴等一切烦恼性空无物，菩萨则于一切法中智慧行生。是故长者子！彼贪瞋痴性无有根本，亦无住处，亦无主者，亦无作者，内外清净空无所有，无我、无众生、无寿命，离富伽罗无相，离恶觉观故无愿，离渴爱取故。如是贪瞋痴体性无生故，菩萨于一切法中智慧行生。 “复次长者子！清净攀缘方便行菩萨，于一切生心法中悉有菩提。何以故？若彼心无色离色、离分别，体性如幻，彼此内外不相续者，是名菩提。复次长者子！菩萨不应觉于余事，但觉自心。何以故？觉自心者，即觉 现代汉语译本：真实的情况是，就像影子一样无法创造，就像幻象一样体性本空，就像风一样无法捉摸；像这样，一切法都是虚假的、不真实的，不增加也不减少。像这样，长者子！应当明白一切法没有主宰、没有作者、没有执着的人。你先前想要觉悟，现在又在哪里呢？' 长者子说：'这里所见的长短美丑，恶念的因缘，凡夫俗子贪恋执着，在圣人的佛法中没有这样的事。圣人的佛法中只有不净，因为如实地观察，远离了恶念，贪嗔痴都消尽了。' 佛说：'好啊好啊！长者子！因为见到贪欲的体性，所以远离了恶念的观察，因为远离了恶念，所以贪嗔痴都消尽了，因此你应当生起清净的心，修习方便之行，对于一切境界生起智慧之业，远离对自身和他身的执见。' 长者子说：'菩萨如何生起清净的心，修行智慧之行呢？' 佛说：'长者子！菩萨应当在贪欲的体性中寻求菩提（觉悟），像这样在嗔恨、愚痴的体性中寻求菩提，也在一切烦恼的体性中寻求菩提，像这样贪嗔痴等一切烦恼的体性空无一物，菩萨就在一切法中生起智慧之行。因此，长者子！那贪嗔痴的体性没有根本，也没有住处，也没有主宰者，也没有作者，内外清净空无所有，没有我、没有众生、没有寿命，远离了补特伽罗（pudgala，意为'人'或'个体'）的假相，因为远离了恶念的观察所以没有愿望，因为远离了渴爱和执取。像这样贪嗔痴的体性没有生起，所以菩萨在一切法中生起智慧之行。 ‘再者，长者子！清净攀缘方便之行的菩萨，在一切生起心念的法中都有菩提。为什么呢？如果那心没有颜色，脱离了颜色，脱离了分别，体性如幻，彼此内外不相连续，这就叫做菩提。再者，长者子！菩萨不应该觉察其他的事情，只应该觉察自己的心。为什么呢？觉察自己的心，就是觉察了。
English
English version: 'Truly, like a shadow, it cannot be created; like an illusion, its nature is empty; like the wind, its nature cannot be grasped. Thus, all dharmas are false and unreal, neither increasing nor decreasing. Thus, son of a wealthy man! You should know that all dharmas have no master, no creator, and no one who clings to them. Where is the awakening you desired earlier now?' The son of a wealthy man said, 'The long and short, beautiful and ugly that are seen here, the causes and conditions of evil thoughts, are what ordinary people are attached to. In the Dharma of the sages, there is no such thing. In the Dharma of the sages, there is only impurity, because they see the truth as it is, are free from evil thoughts, and have exhausted greed, anger, and delusion.' The Buddha said, 'Excellent, excellent! Son of a wealthy man! Because you see the nature of greed, you are free from the observation of evil thoughts; because you are free from evil thoughts, greed, anger, and delusion are exhausted. Therefore, you should generate a pure mind, cultivate the practice of skillful means, generate the karma of wisdom in all realms, and be free from the view of self and the view of others.' The son of a wealthy man said, 'How does a Bodhisattva generate a pure mind and practice the conduct of wisdom?' The Buddha said, 'Son of a wealthy man! A Bodhisattva should seek Bodhi (enlightenment) in the nature of greed, and likewise seek Bodhi in the nature of anger and delusion, and also seek Bodhi in the nature of all afflictions. Thus, the nature of all afflictions such as greed, anger, and delusion is empty and without substance, and the Bodhisattva generates the conduct of wisdom in all dharmas. Therefore, son of a wealthy man! The nature of greed, anger, and delusion has no root, no dwelling place, no master, and no creator. It is pure inside and out, empty and without anything, without self, without sentient beings, without life, free from the appearance of pudgala (meaning 'person' or 'individual'), without wishes because it is free from the observation of evil thoughts, and free from thirst and attachment. Thus, because the nature of greed, anger, and delusion is without arising, the Bodhisattva generates the conduct of wisdom in all dharmas.' 'Furthermore, son of a wealthy man! A Bodhisattva who practices pure clinging to skillful means has Bodhi in all dharmas that generate thoughts. Why? If that mind has no color, is separated from color, is separated from discrimination, its nature is like an illusion, and it is not continuous inside and out, this is called Bodhi. Furthermore, son of a wealthy man! A Bodhisattva should not be aware of other things, but only be aware of his own mind. Why? To be aware of one's own mind is to be aware of.' --------------------------------------------------------------------------------
Chinese
一切众生心故。若自心清净，即是一切众生心清净故。如自心体性，即是一切众生心体性；如自心离垢，即是一切众生心离垢；如自心离贪，即是一切众生心离贪；如自心离瞋，即是一切众生心离瞋；如自心离痴，即是一切众生心离痴；如自心离烦恼，即是一切众生心离烦恼。作此觉者名一切智智觉。如是清净攀缘方便行菩萨，能知烦恼体性染一切众生心，若有说言客尘烦恼相续染心者，菩萨见法方便，于彼众生善能教化无所恼乱。若彼众生觉客尘烦恼，客尘烦恼亦不能染。”佛说此法已，长者子得顺法忍。 时胜金色女知长者子受教化已，庄严五百马车前后围绕，种种音乐皆悉作唱，来诣佛所。到已下车，头面三礼，右绕三匝却住一面。 尔时文殊师利童子问长者子言：“汝识此妹不？” 长者子言：“我今实识。” 文殊师利言：“汝云何识？” 时长者子即向文殊而说偈言： “见色如水沫， 诸受悉如泡， 观想同阳炎， 如是我识彼。 见行如芭蕉， 知识犹如幻， 女名假施设， 如是我识彼。 身无觉如木， 亦如草瓦砾， 心则不可见， 如是我识彼。 非我非众生， 非寿富伽罗， 十八界相续， 如是我识彼。 彼中非贪瞋 现代汉语译本：一切众生的心都是相连的。如果自己的心清净，那么一切众生的心也就清净了。如同自己心的体性，也就是一切众生心的体性；如同自己的心远离垢染，也就是一切众生心远离垢染；如同自己的心远离贪欲，也就是一切众生心远离贪欲；如同自己的心远离嗔恨，也就是一切众生心远离嗔恨；如同自己的心远离愚痴，也就是一切众生心远离愚痴；如同自己的心远离烦恼，也就是一切众生心远离烦恼。能够觉悟到这一点的人，就叫做一切智智觉（能知一切事物的智慧）。像这样清净地运用攀缘方便的菩萨，能够知道烦恼的体性会染污一切众生的心。如果有人说客尘烦恼（外来的、短暂的烦恼）会相续不断地染污心，菩萨运用观察诸法的方法，能够很好地教化那些众生，而不会使他们感到烦恼。如果那些众生觉悟到客尘烦恼的虚幻性，那么客尘烦恼也就不能染污他们了。’佛陀说完这些法之后，长者子（一位富有的居士之子）获得了顺法忍（对佛法的顺从和忍耐）。 当时，胜金色女（一位具有殊胜金色光芒的女子）知道长者子已经接受了教化，就用五百辆装饰华丽的马车前后围绕，演奏着各种各样的音乐，来到了佛陀所在的地方。到达后，她下了车，以头面接触地面，行了三次大礼，然后向右绕佛三圈，站立在一旁。 这时，文殊师利童子（Manjushri，象征智慧的菩萨）问长者子说：‘你认识这位妹妹吗？’ 长者子回答说：‘我现在确实认识她。’ 文殊师利童子说：‘你是如何认识她的呢？’ 当时，长者子就向文殊师利菩萨说了以下偈语： ‘见到色（rupa，物质现象）如水上的泡沫，各种感受（vedana）都像水泡一样虚幻， 观察念想（samjna）如同阳焰（海市蜃楼），我是这样认识她的。 见到行为（samskara）如同芭蕉树，知识（vijnana）犹如幻术， ‘女’这个名字只是假名安立，我是这样认识她的。 身体没有感觉如同木头，也像草、瓦片、碎石一样， 心是不可见的，我是这样认识她的。 其中没有‘我’（atman），没有众生（sattva），没有寿命（jiva），没有人（pudgala）， 只有十八界（dhatus）相续不断，我是这样认识她的。 其中没有贪欲（raga），没有嗔恨（dvesha），
English
English version: Because of the minds of all sentient beings. If one's own mind is pure, then it is because the minds of all sentient beings are pure. Like the nature of one's own mind, so is the nature of the minds of all sentient beings; like one's own mind is free from defilement, so are the minds of all sentient beings free from defilement; like one's own mind is free from greed, so are the minds of all sentient beings free from greed; like one's own mind is free from anger, so are the minds of all sentient beings free from anger; like one's own mind is free from delusion, so are the minds of all sentient beings free from delusion; like one's own mind is free from afflictions, so are the minds of all sentient beings free from afflictions. One who makes this realization is called the All-Knowing Wisdom Awareness (Sarvajna-jnana-bodhi, the awakening of all-knowing wisdom). A Bodhisattva who thus purely practices the expedient of clinging (paryaya upaya, skillful means of engagement) can know that the nature of afflictions defiles the minds of all sentient beings. If someone says that adventitious defilements (agantuka klesha, temporary or external defilements) continuously defile the mind, the Bodhisattva, with skillful means of observing the Dharma (dharma, the teachings or the truth), can skillfully teach those sentient beings without causing them distress. If those sentient beings awaken to the adventitious nature of afflictions, then adventitious afflictions cannot defile them.’ After the Buddha spoke this Dharma, the son of the elder (kulaputra, son of a wealthy family) attained the Patience with the Dharma (dharma-ksanti, acceptance and endurance of the Dharma). At that time, the Lady of Supreme Golden Hue (Uttama-suvarna-varna, a woman with radiant golden complexion), knowing that the son of the elder had received the teachings, adorned five hundred horse-drawn carriages, surrounded them before and behind, and with various musical instruments playing, came to where the Buddha was. Having arrived, she got off the carriage, prostrated with her head and face to the ground three times, circumambulated the Buddha three times to the right, and stood to one side. Then, the Youth Manjushri (Manjushri, the Bodhisattva of Wisdom) asked the son of the elder, ‘Do you recognize this sister?’ The son of the elder replied, ‘I truly recognize her now.’ Manjushri said, ‘How do you recognize her?’ At that time, the son of the elder spoke the following verses to Manjushri: ‘Seeing form (rupa, material phenomena) as a water bubble, all feelings (vedana) as foam, Observing thoughts (samjna) as a mirage, thus I recognize her. Seeing actions (samskara) as a banana tree, consciousness (vijnana) as an illusion, The name ‘woman’ is a mere designation, thus I recognize her. The body is without sensation like wood, also like grass, tiles, and gravel, The mind is invisible, thus I recognize her. There is no ‘self’ (atman), no sentient being (sattva), no life (jiva), no person (pudgala), Only the continuous succession of the eighteen realms (dhatus), thus I recognize her. Within her, there is no greed (raga), no hatred (dvesha), -------------------------------------------------------------------------------- ， 亦复非愚痴， 非染非清净， 如是我识彼。 诸凡夫如醉， 颠倒生恶觉， 智者所不染， 如是我识彼。 如彼林中尸， 臭烂恶不净， 身体性如是， 如是我识彼。 过去本不灭， 未来亦不生， 现在不暂住， 如是我识彼。 文殊当善听， 彼恩难可报， 我本多贪欲， 见不净解脱。 彼身实不死， 为化我现死， 愍众故示现， 谁见不发心。 如是贪瞋痴， 及一切烦恼， 如是体性法， 善哉甚微妙。”