English
English version: What is 'Father'? 'Zero Abode' has already become 'Mother'. The origin of birth has not yet been instructed. The Buddha told the Bodhisattva Mahasattva Wu Ai (Unimpeded, meaning one who is free from obstacles): 'Sun True Ultimate' (太阳真极) is the fundamental origin of good and evil for all beings, 'Multitude Consciousness Zero Abode' (群识零宅) is the chaos of the Dharma Realm. Descending and flowing downwards is called 'Father'. The omnipresent response, manifested through feeling and reflection, is called 'Mother'. From these parents are born the Response Buddha (应佛), the Condition Buddha (缘佛), and the Retribution Buddha (报佛). Experiencing the 'Sun True Ultimate', courageously manifesting spiritual powers, penetrating the root without attachment, the functions of illumination are infinitely diverse. The cessation of these diverse functions is the realization of True Thusness (真如). True brightness illuminates internally, called 'True Illumination' (真照). 'True Illumination' illuminates True Thusness, merging into Great Quiescence. Quiescence like constant awareness is called 'Birth Response' (生应). The awareness of emptiness is called 'Birth Condition' (生缘). Emptiness encompasses, called 'Birth Retribution' (生报). Retribution, Condition, Response, etc., are all functions of quiescence. The function of quiescence returns to quiescence, which is neither quiescence nor non-quiescence. The essence dissolves, the form merges, both one and different disappear. If you want to say it exists, you cannot see its form; if you want to say it does not exist, empty principles reveal scriptures. Neither existence nor non-existence, all phenomena arise from this. The Bodhisattva Mahasattva Wu Ai, hearing the Dharma, rejoiced and praised with a verse: Turbid yet always unclouded, Clear yet again not clear. Clear and turbid, do they unite or not? Therefore, it is called birth without birth. The True One is seamless, Flowing in primordial chaos. Right and wrong have no separate use, Each one is not solely independent. One one one is immeasurable, Immeasurable is one one one. The flow permeates the Dharma Realm, Always full as if not overflowing. One one one universally encompasses, Universally encompassing in one one. Returning to principle in the circle, Without breath, without form or substance. Encompassing without inside or outside, Inside and outside are encompassing. Right and wrong are not different or the same, Faith is like a clear flowing river. The Buddha told the Bodhisattva Mahasattva Wu Ai: Now listen carefully, I will repeat the verse: The form of the body is like space, Accepting right and wrong without self or other. Love is turning away, wrong is madness, Calamities increase through kalpas. At that time, the Bodhisattva Mahasattva Wu Ai, hearing the Dharma, rejoiced and wished that all beings in the Dharma Realm would always hear the profound Dharma, embody understanding, and return to True Thusness. Chapter 7: Counteracting with Medicine to Cure Illness Furthermore, Wu --------------------------------------------------------------------------------
Chinese
碍菩萨摩诃萨白佛言。世尊一切众生保重身命起无量颠倒。虽闻深法不能究竟彻解其元。譬如有人性命为本。虽有性命要假饮食衣服如有存立。虽蒙世尊指授契要重玄真路。身刚意矿虑动心浮。不能就路蹬真圆中。天真妙性为法身。要契重玄以为慧命。唯愿世尊为说折伏刚矿之法以严法身慧命。 佛告无碍菩萨摩诃萨曰。汝今快问是义相须之法。譬如有人居贫日久无方取济。默念思惟。我今贫病自不得金无以可除。有主之金取之难得。无主之金随我取用。复闻世有金山。金虽无量仍在矿中。其矿刚毳不任锤打。看其矿色与金无别。矿虽是金不任金用。何以故。未折伏故。未入炉冶故。其贫人复作是念。我欲觅舍除去贫病。阙于方便眼看叵得。得金之来要须取金之具。取金具者炉冶蒙炭甘[火*过]断杖[打-丁+备]及人功粮食资储。虽得是具不得金师。阙于方便亦不得金。复作是念。何处有好金师。我当求之。空中有声如语之曰。汝心精专求金除贪不能得师。我教汝处安在太府山中紫彻宫里。与诸仙贤同共议论。我今具教汝处不知求此金法可得以不。贫人闻已心大欢喜。遂便膝行前进迳由三百里达至其所。两膝穿破不觉种失膝盖。于是长跪师前如求出金之法。专精虔重不觉疮痛。金师语曰。此法甚重不得轻。 现代汉语译本： 无碍菩萨摩诃萨对佛说：‘世尊，一切众生都非常珍视自己的生命，因此产生无量的颠倒妄想。即使听闻了甚深的佛法，也不能彻底理解其根本原因。譬如一个人以性命为根本，虽然有性命，但还需要依靠饮食衣服才能生存。虽然蒙受世尊指点契合要旨的重玄真路，但身体刚强，心意粗糙，思虑动摇，心神浮躁，不能沿着这条路登上真理的圆满境界。天真妙性本是法身，需要契合重玄才能作为慧命。唯愿世尊为我们讲说折伏刚强粗糙心意的方法，以此来庄严法身慧命。’ 佛告诉无碍菩萨摩诃萨说：‘你现在问得很好，这正是相互需要的法义。譬如有一个人长期贫困，没有办法摆脱困境，于是默默地思考：我现在贫穷多病，自己没有金钱，无法摆脱困境。有主人的金钱，获取很难；没有主人的金钱，可以随意取用。又听说世上有金山，金子虽然无量，但仍然在矿石之中。这些矿石刚硬粗糙，不能用锤子敲打。看它的颜色，与金子没有区别。矿石虽然是金子，但不能当金子使用。为什么呢？因为没有经过折伏，没有进入炉火冶炼。’ ‘这个穷人又这样想：我想要寻找摆脱贫困疾病的方法，但缺乏方便之门，即使用眼睛看也找不到。要得到金子，必须要有取金的工具。取金的工具包括炉子、冶炼用的煤炭、猛烈的火焰、锻打用的工具以及人工、粮食等物资储备。即使有了这些工具，如果没有好的金匠，缺乏方便之门，也无法得到金子。于是又想：哪里有好金匠呢？我应当去寻找。’ ‘空中传来声音，好像对他说：你如果能专心致志地求金，去除贪念，就能找到金匠。我告诉你地方，就在太府山（Taifu Mountain）中的紫彻宫（Ziche Palace）里，他们与各位仙贤共同议论此事。我现在把地方告诉你，不知道你求取金子的方法是否能够成功。’穷人听了，心里非常欢喜，于是跪着前进，经过三百里路到达那个地方。两膝磨破，不知不觉失去了膝盖。于是长跪在金匠面前，请求传授取金的方法，专心虔诚，不觉得疼痛。金匠说：‘这个方法非常重要，不能轻视。’
English
English version: The Bodhisattva Mahasattva Wu'ai (Unimpeded) said to the Buddha: 'World Honored One, all sentient beings cherish their lives, giving rise to limitless inverted thoughts. Even if they hear the profound Dharma, they cannot thoroughly understand its root cause. For example, a person takes life as the foundation; although they have life, they still need to rely on food and clothing to survive. Although they receive the World Honored One's guidance on the essential and profound true path, their bodies are rigid, their minds are coarse, their thoughts are agitated, and their minds are restless, unable to ascend to the perfect state of truth along this path. The innate and wondrous nature is inherently the Dharmakaya (Dharma body), and it needs to be in accord with profound mystery to serve as the wisdom-life. I hope that the World Honored One will explain the method of subduing the rigid and coarse mind, so as to adorn the Dharmakaya and wisdom-life.' The Buddha said to the Bodhisattva Mahasattva Wu'ai: 'You have asked well, this is precisely the Dharma meaning that is mutually needed. For example, there is a person who has been poor for a long time and has no way to escape their predicament, so they silently contemplate: I am now poor and sick, and I have no money to get rid of my predicament. Money that has an owner is difficult to obtain; money that has no owner can be taken and used at will. Also, I have heard that there are gold mountains in the world, and although the gold is limitless, it is still in the ore. These ores are hard and rough and cannot be hammered. Looking at its color, it is no different from gold. Although the ore is gold, it cannot be used as gold. Why? Because it has not been subdued, it has not entered the furnace for smelting.' 'This poor person thought again: I want to find a way to get rid of poverty and disease, but I lack the means, and I cannot find it even with my eyes. To obtain gold, I must have the tools to extract gold. The tools for extracting gold include a furnace, coal for smelting, fierce flames, tools for forging, as well as labor, food, and other material reserves. Even if I have these tools, if I do not have a good goldsmith, lacking the means, I will not be able to obtain gold. So I thought again: Where is a good goldsmith? I should go and find one.' 'A voice came from the air, as if saying to him: If you can wholeheartedly seek gold and eliminate greed, you will be able to find a goldsmith. I will tell you the place, it is in the Ziche Palace (Ziche Palace) in Taifu Mountain (Taifu Mountain), where they are discussing this matter with the various immortals and sages. I am now telling you the place, I do not know if you will be able to succeed in seeking the method of obtaining gold.' The poor person was very happy when he heard this, so he knelt and moved forward, traveling three hundred miles to reach that place. His knees were worn out, and he unknowingly lost his kneecaps. So he knelt before the goldsmith and asked to be taught the method of extracting gold, wholeheartedly and reverently, without feeling the pain. The goldsmith said: 'This method is very important and should not be taken lightly.' --------------------------------------------------------------------------------
Chinese
然相与观如来心志在穴彻已得为限终不相违。汝自摧伏我慢。结斋百日清禁自居。立盟敬重吾当授与。即奉师教摧伏我慢。结斋百日清禁自居。要期立盟如至师所。师知其意泣如语之曰。若逢良贤途中授与。若不逢贤父子不传。观汝精专闻毕领解。来吾授汝真金之法。真金之法不过寸素。汝持将去顺如用之。贫人得之生大欢喜。勇武还家如法造作。遂丰金用自恭除贫慧及亲族。以此类之。慧命法身如实真金在自恃刚毳意虑浮矿之中。自不折伏无由可现。 无碍菩萨摩诃萨白佛言。世尊今睹大圣即是出一切众生身内慧命法身真金无上。大师唯愿指授出之方轨。 佛告无碍菩萨摩诃萨曰。成如所言快问出一切众生身内慧命法身佛性真金。吾今为汝敷演出之方轨。 于时众中有一菩萨摩诃萨名曰遍敬。欢喜无量如白佛言。唯愿世尊为说一切众生身内佛性真金去矿具度取之要教。 佛告遍敬菩萨摩诃萨曰。一切众生我慢自居。是非盈怀增减二见。贡高自恃好胜欺人。陵夺所爱蔓陷师长。轻实父母打斫众生自在加害。翳障佛性真金以为矿用。汝今请问出之方轨。吾今与汝指当要切分班事用。何以故。上尽龙象下尽蜫蚁。于中一切众生敬之如佛。所有音声爱之如法。于善于恶不生分别顶戴如僧。以为取炭 现代汉语译本： 然后我们一起观察如来的心意，以彻底领悟为限，最终不会相违背。你应当自己降伏傲慢之心，斋戒一百天，清净身心，立下誓盟，恭敬尊重，我便传授给你。随即（勇武）遵从师父的教诲，降伏傲慢之心，斋戒一百天，清净身心，约定时间立下誓盟，前往师父那里。师父知道他的心意，流着泪对他说：‘如果遇到贤良之人，可以在途中传授给你；如果没有遇到贤良之人，父子之间也不传授。’观察你精诚专一，听完后就能领悟理解，来，我传授你真金之法。真金之法不过是一寸素帛。你拿着它去，顺应情况使用它。贫穷的人得到它，生起极大的欢喜。勇武回到家中，按照方法制作，于是财富充足，自己恭敬地消除贫困，恩惠及于亲族。以此类推，慧命法身如同真实的真金，存在于自恃刚强、轻浮意念的矿石之中。自己不折服刚强，就没有办法显现。 无碍菩萨摩诃萨（Mahāsattva， महानसत्त्व，大菩萨）对佛说：‘世尊，现在看到大圣，就是取出一切众生身内的慧命法身真金，这是无上的。大师，只希望您能指点传授取出它的方法途径。’ 佛告诉无碍菩萨摩诃萨（Mahāsattva， महानसत्त्व，大菩萨）说：‘说得好，你问得好，问的是如何取出一切众生身内的慧命法身佛性真金。我现在为你详细阐述取出它的方法途径。’ 当时，大众中有一位菩萨摩诃萨（Mahāsattva， महानसत्त्व，大菩萨），名叫遍敬。他欢喜无量，如同对佛说：‘只希望世尊为我们讲说如何将一切众生身内的佛性真金从矿石中取出，以及采取它的重要方法。’ 佛告诉遍敬菩萨摩诃萨（Mahāsattva， महानसत्त्व，大菩萨）说：‘一切众生都以我慢自居，心中充满是非，持有增减两种见解，自高自大，喜欢争强好胜欺骗他人，侵夺所爱之物，轻视陷害师长，轻视父母，殴打伤害众生，随意加以损害，用这些来遮蔽佛性真金，把它当作矿石来使用。你现在请问取出它的方法途径，我现在就告诉你应当注意的重要事项，分门别类地说明它的作用。为什么呢？上至龙象，下至昆虫蚂蚁，对于其中的一切众生，都要像对待佛一样恭敬；对于所有的声音，都要像对待佛法一样珍爱；对于善与恶，不生分别，像顶戴僧人一样顶戴他们，把他们当作取炭的工具。’