Chinese
。是名不净净时。如修多罗中依爱无漏业根本烦恼广说应知。如如来于大海慧菩萨经中说言。大海慧。何者能住世间善根相应烦恼。所谓集诸善根无有厌足故。以心愿生摄取诸有故。求见一切诸佛如来故。教化一切众生心不疲惓故。摄取一切诸佛妙法故。于诸众生常作利益故。常不舍离乐贪诸法结使故。常不舍离诸波罗蜜结使故。大海慧。是名诸菩萨摩诃萨世间善根相应烦恼。依此烦恼诸菩萨摩诃萨生于三界受种种苦。不为三界烦恼过患之所染污。大海慧菩萨白佛言。世尊。此诸善根以何义故说名烦恼。佛告大海慧菩萨言。大海慧。如是烦恼。诸菩萨摩诃萨能生三界受种种苦。依此烦恼故。有三界。非染烦恼三界中生。大海慧。菩萨以方便智力。依善根力故。心生三界。是故名为善根相应烦恼而生三界非染心生。大海慧。譬如长者若居士等唯有一子。甚爱甚念见者欢喜。而彼一子依愚痴心因戏乐故。堕在极深粪厕井中。时彼父母及诸亲属。见彼一子堕在大厕深坑粪中。见已歔欷悲泣啼哭。而不能入彼极深厕粪屎器中而出其子。 尔时彼处众中更有一长者子。或一居士子。见彼小儿堕在深厕粪屎井中。见已疾疾生一子想。生爱念心不起恶心。即入深厕粪屎井中出彼一子。大海慧。为显彼义说此譬喻。大海慧。何者 现代汉语译本：这被称为不净净时。正如修多罗（Sutra，经）中所说，应知依爱无漏业根本烦恼的详细阐述。如来在《大海慧菩萨经》中说：‘大海慧（Mahamati，菩萨名）。什么能使菩萨安住于世间的善根相应的烦恼中呢？’那就是：积聚各种善根而没有厌足的时候；以心愿的力量摄取诸有（bhava，存在）的时候；为了求见一切诸佛如来的时候；教化一切众生而内心不疲倦的时候；摄取一切诸佛的微妙佛法的时候；对于一切众生常常行作利益的时候；常常不舍离乐于贪著诸法结使（klesha，烦恼）的时候；常常不舍离诸波罗蜜（paramita，到彼岸）结使的时候。大海慧，这被称为诸菩萨摩诃萨（Bodhisattva-Mahasattva，大菩萨）世间善根相应的烦恼。依靠这些烦恼，诸菩萨摩诃萨生于三界（trayo-dhatu，欲界、色界、无色界）承受种种痛苦，却不被三界的烦恼过患所染污。’大海慧菩萨（Mahamati Bodhisattva）对佛说：‘世尊，这些善根以什么意义被称为烦恼呢？’佛告诉大海慧菩萨说：‘大海慧，这样的烦恼，诸菩萨摩诃萨能生于三界承受种种痛苦，依靠这些烦恼的缘故，才有三界。并非染污的烦恼能在三界中产生。大海慧，菩萨以方便智力，依靠善根的力量，心生于三界。因此被称为善根相应的烦恼而生于三界，并非以染污心而生。大海慧，譬如长者或居士等只有唯一的一个儿子，非常疼爱思念，见到的人都欢喜。而这个儿子因为愚痴的心，因为嬉戏玩乐的缘故，掉落在极深的粪厕井中。这时他的父母以及各位亲属，见到这个儿子掉落在深厕粪屎井中，见到后都呜咽悲伤哭泣，却不能进入那极深的厕粪屎器中去救出他们的儿子。 这时，在那个集会中，另有一位长者子，或一位居士子，见到那个小儿掉落在深厕粪屎井中，见到后立刻生起如同对待自己儿子一样的想法，生起爱念之心，不起厌恶之心，立即进入深厕粪屎井中救出那个孩子。大海慧，为了显明那个意义，说了这个譬喻。大海慧，什么是……
English
English version: This is called the 'impure pure time'. As explained in detail in the Sutras regarding the fundamental afflictions of attachment-based non-outflow karma, it should be understood. As the Tathagata (Tathagata, Thus Gone One) said in the Mahamati Bodhisattva Sutra: 'Mahamati (Mahamati, name of a Bodhisattva), what enables a Bodhisattva to abide in afflictions corresponding to wholesome roots in the world?' It is when: accumulating various wholesome roots without satiety; embracing all existences (bhava, existence) with the power of aspiration; seeking to see all Buddhas and Tathagatas; teaching and transforming all sentient beings without weariness; embracing all the wonderful Dharma of all Buddhas; constantly benefiting all sentient beings; constantly not abandoning the attachments (klesha, affliction) that delight in and crave all dharmas; constantly not abandoning the attachments of all Paramitas (paramita, perfection). Mahamati, these are called the afflictions corresponding to the wholesome roots of the Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, Great Bodhisattva) in the world. Relying on these afflictions, the Bodhisattva-Mahasattvas are born in the three realms (trayo-dhatu, desire realm, form realm, formless realm) and endure various sufferings, yet they are not defiled by the faults of the afflictions of the three realms.' Mahamati Bodhisattva (Mahamati Bodhisattva) said to the Buddha: 'World Honored One, in what sense are these wholesome roots called afflictions?' The Buddha told Mahamati Bodhisattva: 'Mahamati, such afflictions enable the Bodhisattva-Mahasattvas to be born in the three realms and endure various sufferings. It is because of these afflictions that the three realms exist. It is not that defiled afflictions can arise in the three realms. Mahamati, Bodhisattvas, with the power of skillful wisdom and relying on the power of wholesome roots, are born in the three realms with a pure mind. Therefore, they are called afflictions corresponding to wholesome roots, and they are born in the three realms not with a defiled mind. Mahamati, for example, a wealthy man or householder has only one son, whom he loves and cherishes very much, and everyone who sees him rejoices. But that son, due to his foolish mind and because of playing, falls into a very deep latrine pit filled with excrement. At that time, his parents and all his relatives, seeing that son fallen into the deep latrine pit filled with excrement, weep and wail in sorrow, but they cannot enter that very deep latrine pit filled with excrement to rescue their son. At that time, in that assembly, there is another son of a wealthy man, or a son of a householder, who sees that little boy fallen into the deep latrine pit filled with excrement. Seeing this, he immediately generates the thought of treating him as his own son, generating a loving and caring mind, without generating any aversion, and immediately enters the deep latrine pit filled with excrement to rescue that child. Mahamati, to illustrate that meaning, this analogy is given. Mahamati, what is... --------------------------------------------------------------------------------
Chinese
彼义。大海慧。言极深井粪屎坑者。名为三界。大海慧。言一子者。一切众生。诸菩萨等于一切众生生一子想。大海慧。尔时父母及诸亲者。名为声闻辟支佛人。以二乘人见诸众生堕在世间极大深坑粪屎井中。既见彼已悲泣啼哭。而不能拔彼诸众生。大海慧。彼时更有一长者子一居士子者。名为菩萨摩诃萨。离诸烦恼清净无垢。以离垢心现见无为真如法界。以自在心现生三界。为教化彼诸众生故。大海慧。是名菩萨摩诃萨大悲。毕竟远离诸有。毕竟远离诸缚。而回生于三界有中。以依方便般若力故。诸烦恼火不能焚烧。欲令一切诸众生等远离诸缚。而为说法。大海慧。我今说此修多罗句。依诸菩萨心。为利益一切众生。得自在力而生三有。依诸善根慈悲心力。依于方便般若力故。是名示现净不净时。又菩萨摩诃萨以如实智知如来法身不生不灭故。得如是菩萨摩诃萨功德法体。此修多罗句向前已说。自下次说大毗琉璃摩尼宝喻。佛言。大海慧。譬如无价大毗琉璃摩尼宝珠。善治善净善光明。堕在泥中住一千年。彼摩尼宝经千年后乃出彼泥。出已水洗。洗已极净。极净洗已。然后极明。即不失本清净无垢摩尼宝体。大海慧。菩萨摩诃萨亦复如是。如实知见一切众生自性清净光明净心而为客尘烦恼所染。大海慧。诸菩萨等生 现代汉语译本： 佛说：大海慧（菩萨名）。我所说的‘极深井粪屎坑’，指的是三界（欲界、色界、无色界）。大海慧，我所说的‘一子’，指的是一切众生。诸位菩萨对于一切众生都生起如同对待独子的想法。 大海慧，我所说的‘父母及诸亲者’，指的是声闻、辟支佛（二乘）。因为二乘人见到众生堕落在世间极深的粪屎坑中，虽然见到后悲伤哭泣，却不能救拔这些众生。 大海慧，我所说的‘长者子’或‘居士子’，指的是菩萨摩诃萨。他们远离各种烦恼，清净无垢，以远离垢染的心显现无为的真如法界，以自在的心显现于三界之中，为了教化那些众生。 大海慧，这叫做菩萨摩诃萨的大悲心。他们毕竟远离各种有（存在），毕竟远离各种束缚，却又回生于三界的存在之中，因为依靠方便和般若（智慧）的力量，各种烦恼的火焰不能焚烧他们。他们想要让一切众生远离各种束缚，所以才为他们说法。大海慧，我现在所说的这些修多罗（经）的语句，是依据诸位菩萨的心，为了利益一切众生，使他们得到自在的力量而生于三有（欲有、色有、无色有）。这是依靠各种善根、慈悲心的力量，依靠方便和般若的力量，所以才叫做示现清净与不清净的时候。还有，菩萨摩诃萨以如实的智慧知道如来法身不生不灭，所以得到这样的菩萨摩诃萨的功德法体。这些修多罗的语句前面已经说过了，下面将要说大毗琉璃摩尼宝珠的比喻。佛说：大海慧，譬如无价的大毗琉璃摩尼宝珠，经过很好的加工和清洗，非常光明，即使掉在泥中住了一千年，这颗摩尼宝珠在千年之后从泥中取出，取出后用水清洗，清洗后变得非常干净，非常干净地清洗后，然后变得非常明亮，也不会失去它原本清净无垢的摩尼宝珠的本体。大海慧，菩萨摩诃萨也是这样，如实地知见一切众生自性清净光明的净心，却被客尘烦恼所污染。大海慧，诸位菩萨等生
English
English version: The Buddha said: Great Ocean Wisdom (Mahamati, name of a Bodhisattva). What I call the 'extremely deep well of excrement and filth' refers to the Three Realms (Desire Realm, Form Realm, Formless Realm). Great Ocean Wisdom, what I call 'one son' refers to all sentient beings. All Bodhisattvas have the thought of treating all sentient beings as their only child. Great Ocean Wisdom, what I call 'parents and relatives' refers to the Shravakas and Pratyekabuddhas (Two Vehicles). Because the Two Vehicles see sentient beings falling into the extremely deep pit of excrement and filth in the world, and although they grieve and weep upon seeing them, they cannot rescue these sentient beings. Great Ocean Wisdom, what I call 'the son of an elder' or 'the son of a householder' refers to the Bodhisattva-Mahasattvas. They are far from all afflictions, pure and without defilement, manifesting the unconditioned Suchness-Dharmadhatu with a mind free from defilement, and manifesting in the Three Realms with a mind of freedom, in order to teach and transform those sentient beings. Great Ocean Wisdom, this is called the great compassion of the Bodhisattva-Mahasattvas. They ultimately stay away from all existence, ultimately stay away from all bonds, but return to be born in the existence of the Three Realms, because they rely on the power of skillful means and prajna (wisdom), the flames of all afflictions cannot burn them. They want all sentient beings to be free from all bonds, so they teach the Dharma for them. Great Ocean Wisdom, the Sutra (scripture) verses I am speaking now are based on the minds of the Bodhisattvas, for the benefit of all sentient beings, enabling them to obtain the power of freedom and be born in the Three Existences (Desire Existence, Form Existence, Formless Existence). This is because of relying on the power of various good roots, compassionate mind, and the power of skillful means and prajna, so it is called showing the time of purity and impurity. Furthermore, the Bodhisattva-Mahasattvas know with true wisdom that the Dharmakaya (Dharma body) of the Tathagata (Thus Come One) is neither born nor dies, so they obtain such meritorious Dharma body of the Bodhisattva-Mahasattvas. These Sutra verses have been spoken before, and next I will speak of the analogy of the great Beryl Mani Jewel. The Buddha said: Great Ocean Wisdom, for example, an invaluable great Beryl Mani Jewel, well-crafted, well-cleaned, and very bright, even if it falls into the mud and stays for a thousand years, this Mani Jewel will be taken out of the mud after a thousand years. After being taken out, it is washed with water, and after being washed, it becomes very clean. After being washed very cleanly, it then becomes very bright, and it does not lose its original pure and undefiled Mani Jewel essence. Great Ocean Wisdom, the Bodhisattva-Mahasattvas are also like this, truly knowing and seeing that the pure and bright mind of all sentient beings is pure in nature, but is defiled by adventitious dust and afflictions. Great Ocean Wisdom, the Bodhisattvas etc. are born --------------------------------------------------------------------------------
Chinese
如是心。彼诸烦恼不染众生自性净心。是诸烦恼客尘虚妄分别心起而彼诸菩萨复生是心。我今毕竟令诸众生远离客尘诸烦恼垢。为之说法。如是菩萨不生怯弱心。转于一切众生生增上力。我要毕竟令得解脱。菩萨尔时复生是心。此诸烦恼无有少体。菩萨尔时复生是心。诸烦恼无体。诸烦恼羸薄。是诸烦恼无有住处。如是菩萨如实知诸烦恼虚妄分别而有。依邪见念而有。以正见者。诸烦恼垢不能得起。菩萨尔时复生是心。我应如实观诸烦恼更不复生。以不生烦恼故。生诸善法。菩萨尔时复生是心。我若自起诸烦恼者。云何而得为诸烦恼所缚众生说法令离诸烦恼缚。菩萨尔时复生是心。以我不着诸烦恼故。是故得为诸烦恼缚众生说法。我应修行诸波罗蜜。结使烦恼相应善根。为欲教化诸众生故。又复云何名为世间。以三界相似镜像法故。此明何义。依无漏法界中有三种意生身应知。彼因无漏善根所作名为世间。以离有漏诸业烦恼所作世间法故。亦名涅槃。依此义故。圣者胜鬘经言。世尊。有有为世间。有无为世间。世尊。有有为涅槃。有无为涅槃故。又有为无为心心数法相应法故。故说名为净不净时。此义于第六菩萨现前地说。彼诸漏尽无障碍般若波罗蜜解脱现前修行大悲。以为救护一切众生故。不取证。如宝鬘经中依漏 尽故说入城喻。彼经中言。善男子。譬如有城。纵广正等各一由旬。多有诸门路险黑闇甚可怖畏。有人入者多受安乐。复有一人。唯有一子爱念甚重。遥闻彼城如是快乐。即便舍子欲往入城。是人方便得过险道到彼城门。一足已入一足未举。即念其子寻作是念。我唯一子。来时云何竟不与俱。谁能养护令离众苦。即舍乐城还至子所。善男子。菩萨摩诃萨亦复如是。为怜愍故修集五通。既修集已垂得尽漏而不取证。何以故。愍众生故舍漏尽通。乃至行于凡夫地中。善男子。城者喻于大般涅槃。多诸门者。喻于八万诸三昧门。路险难者。喻诸魔业。到城门者。喻于五通。一足入者。喻于智慧。一足未入者。喻诸菩萨未证解脱。言一子者。喻于五道一切众生。顾念子者。喻大悲心。还子所者。喻调众生。能得解脱而不证者。即是方便。善男子。菩萨摩诃萨大慈大悲不可思议。如是善男子。菩萨摩诃萨。大方便力。发大精进起坚固心。修行禅定得证五通。如是菩萨依禅通业善修心净无漏灭尽定现前。如是菩萨即得生于大悲之心。为救一切诸众生故。现前无漏智通。而回转不取寂灭涅槃。以为教化诸众生故。回取世间。乃至示现凡夫人地。于第四菩萨焰地中。为自利益善起精进。为利益他。善起坚固心漏尽现前。于第五菩萨难胜 现代汉语译本 以下用入城之喻来解释这个道理。正如《涅槃经》中所说：‘善男子，譬如有一座城，四方端正，纵横各有一由旬（约合16公里）。城中有很多门，道路险峻黑暗，令人恐惧。有人进入此城，便能享受极大的安乐。又有一个人，只有一个儿子，非常疼爱。他远远听到那座城如此快乐，就舍弃儿子，想要进入那座城。这个人想方设法通过了险峻的道路，到达了城门。一只脚已经踏入城内，另一只脚还未抬起。这时，他想到了自己的儿子，心想：我只有一个儿子，我来的时候怎么没有和他一起来呢？谁能养护他，使他远离各种痛苦？’于是，他舍弃了安乐的城，回到儿子身边。善男子，菩萨摩诃萨也是这样。为了怜悯众生，修习五神通。已经修习完毕，即将证得漏尽通（断绝一切烦恼的智慧）时，却不证悟。为什么呢？因为怜悯众生的缘故，舍弃了漏尽通，甚至行于凡夫的境界中。善男子，城，比喻大般涅槃（究竟的解脱）。众多门，比喻八万四千种三昧门（禅定之门）。道路险峻，比喻各种魔业。到达城门，比喻五神通。一只脚踏入城内，比喻智慧。一只脚未踏入城内，比喻菩萨尚未证得解脱。所说的一个儿子，比喻五道（天、人、阿修罗、地狱、饿鬼、畜生）中的一切众生。顾念儿子，比喻大悲心。回到儿子身边，比喻调伏众生。能够得到解脱却不证悟，这就是方便。善男子，菩萨摩诃萨的大慈大悲不可思议。像这样，善男子，菩萨摩诃萨以大方便力，发起大精进，生起坚固的心，修行禅定，证得五神通。这样的菩萨依靠禅定和神通的力量，善于修习清净的心，当无漏灭尽定（没有烦恼的寂灭禅定）现前时，这样的菩萨就能生起大悲之心。为了救度一切众生，明明可以证得无漏智通，却回转心意，不取寂灭涅槃，为了教化众生，回入世间，甚至示现凡夫的境界。在第四地菩萨焰地中，为了自身的利益，善于发起精进；为了利益他人，善于生起坚固的心，漏尽通现前。在第五地菩萨难胜地中……’