English
English version: Then, let us observe together the mind and will of the Tathagata (如来，Tathāgata，如来), aiming for complete understanding, and ultimately not deviating from it. You should subdue your arrogance, observe a hundred days of fasting, maintain purity of body and mind, make a vow, and show reverence and respect, and then I will impart it to you. Immediately, (Yongwu) followed the teacher's instructions, subdued his arrogance, observed a hundred days of fasting, maintained purity of body and mind, agreed on a time to make a vow, and went to the teacher. The teacher knew his intention and said with tears: 'If you meet a virtuous person, you can impart it to them on the way; if you do not meet a virtuous person, it will not be passed down even between father and son.' Seeing your sincerity and dedication, and that you can understand after hearing it, come, I will impart to you the method of true gold. The method of true gold is just a piece of plain silk. Take it with you and use it according to the circumstances. The poor person who obtains it will have great joy. Yongwu returned home and made it according to the method, and then he had abundant wealth, respectfully eliminated poverty himself, and bestowed favor on his relatives. By analogy, the wisdom-life Dharma body is like real true gold, existing within the ore of self-reliance on strength and frivolous thoughts. If one does not subdue one's strength, there is no way for it to manifest. The Bodhisattva Mahāsattva (摩诃萨，Mahāsattva，great being) Wu'ai said to the Buddha: 'World Honored One, now seeing the Great Sage, it is to extract the true gold of wisdom-life Dharma body from within all sentient beings, which is supreme. Great Master, we only hope that you can point out and impart the method and path to extract it.' The Buddha told the Bodhisattva Mahāsattva (摩诃萨，Mahāsattva，great being) Wu'ai: 'Well said, you asked well, asking how to extract the true gold of Buddha-nature, the wisdom-life Dharma body, from within all sentient beings. Now I will explain in detail the method and path to extract it for you.' At that time, among the assembly, there was a Bodhisattva Mahāsattva (摩诃萨，Mahāsattva，great being) named Bianjing. He was infinitely joyful, as if saying to the Buddha: 'We only hope that the World Honored One will explain to us how to extract the true gold of Buddha-nature from the ore within all sentient beings, and the important methods to take it.' The Buddha told the Bodhisattva Mahāsattva (摩诃萨，Mahāsattva，great being) Bianjing: 'All sentient beings dwell in arrogance, their hearts are filled with right and wrong, they hold the two views of increase and decrease, they are arrogant and self-important, they like to compete and deceive others, they seize what they love, they despise and harm teachers, they despise parents, they beat and harm sentient beings, and arbitrarily inflict harm. They use these to obscure the true gold of Buddha-nature, treating it as ore. Now you ask for the method and path to extract it, and now I will tell you the important matters to pay attention to, and explain its functions in categories. Why? From dragons and elephants to insects and ants, treat all sentient beings within them with respect as if they were Buddhas; cherish all sounds as if they were the Dharma; do not discriminate between good and evil, and venerate them as if they were monks, treating them as tools for obtaining charcoal.' --------------------------------------------------------------------------------
Chinese
。敬一切众生如佛。除其我慢贡高。敬一切音声爱之如法。除其是非增减二见。于善于恶不生分别敬之如僧。除其好胜欺人陵夺所爱蔓陷师长轻突父母打斫众生自在加害。以此三药去前三毒病。名之为得炭。常居下下进他自退。念除已过不说人短。以为智火。说火未尽以偈颂曰。 高元水不停 最滢众流归 摧慢学卑下 法流自然依 法流常炽然 要先随下去 信器滢泪里 决定在中住 守死荡诤讼 家定泯外缘 怨憎同一揆 圆明显法身 舍身常居贱 存心作奴婢 恭给一切众 毕竟不休止 遍敬菩萨摩诃萨豁然意解如白佛言。世尊一切众生感形有命。悉皆诤其上如不诤下。悉诤其胜如不诤不茹。悉皆诤前如不诤后。是故上尽六欲下尽识海。于中一切众生不见有诤下诤不茹诤后诤贱诤卑诤无知。是故学人常处无诤之中。怨憎自灭祸无由生。毕愿受持如说偈言。 弃众人所收 收众人所弃 任纵随尘转 无求乐自至 众人所弃我独存 众人所存我便舍 不与一切人诤爱 无诤逍遥归法社 遍敬菩萨摩诃萨如白佛言。世尊炭火已彰。自余未备。愿大慈怜重说圆具。 佛告遍敬菩萨摩诃萨曰。万相俱融名为甘埚。泯归大寂名为炉治。真际随感以 现代汉语译本 像对待佛一样尊敬一切众生，去除他们的我慢和贡高。像珍爱佛法一样珍爱一切音声，去除其中是与非、增加与减少的两种偏见。对于善与恶，不产生分别，像尊敬僧侣一样尊敬他们，去除争强好胜、欺骗他人、凌辱掠夺，以及沉溺于所爱、冒犯师长、轻视父母、殴打伤害众生、随意加以损害的行为。用这三种药来去除前面的三种毒害，这叫做获得了‘炭’（指去除烦恼的修行）。常常处于卑下的位置，提升他人，自己退让。念念不忘去除已经过去的错误，不说别人的缺点，把这作为智慧之火。为了说明‘火’的意义还没有说完，用偈颂说道： 高处的水不停留，最清澈的水流归向低处。摧毁傲慢，学习谦卑，佛法的河流自然会依附你。佛法的河流常常炽盛燃烧，要先顺随低下的地方流去。信心如同盛水的器皿，在充满眼泪的地方，决定能够安住其中。坚守死亡，平息争端诉讼，家庭安定，消泯外在的因缘。怨恨和爱憎都用同一标准衡量，圆满显现法身。舍弃自身，常常处于卑贱的地位，存心像奴婢一样服侍他人。恭敬地供给一切众生，最终不会停止。 遍敬菩萨摩诃萨（Pu Bian Jing Pusa Mohe Sa, 普遍尊敬的菩萨大士）豁然开悟，像这样对佛说：‘世尊，一切众生感受形体，拥有生命，都争夺高位，而不争夺低位；都争夺胜利，而不争夺失败；都争夺在前，而不争夺在后。因此，向上穷尽六欲天，向下穷尽识海，在其中一切众生都看不到有争夺低位、争夺失败、争夺在后、争夺卑贱、争夺无知的行为。所以，修行人常常处于没有争夺之中，怨恨和憎恨自然消灭，灾祸没有由头产生。’完全愿意接受并奉持，像所说的偈颂一样： 舍弃众人所争夺的，收取众人所抛弃的。任凭自己随顺尘世流转，没有所求，快乐自然到来。众人所抛弃的我独自保存，众人所保存的我便舍弃。不与任何人争夺爱恋，没有争夺，逍遥自在地回归佛法团体。 遍敬菩萨摩诃萨（Pu Bian Jing Pusa Mohe Sa, 普遍尊敬的菩萨大士）像这样对佛说：‘世尊，‘炭火’的意义已经彰显，其余的还没有完备。希望您大慈大悲，再次详细地解说圆满具足的意义。’ 佛告诉遍敬菩萨摩诃萨（Pu Bian Jing Pusa Mohe Sa, 普遍尊敬的菩萨大士）说：‘万象都融合在一起，这叫做‘甘埚’（Gan Guo, 甜美的容器）。泯灭归于大寂静，这叫做‘炉治’（Lu Zhi, 炉火冶炼）。真如实际随着感应而……’
English
English version Revere all sentient beings as Buddhas, eliminating their arrogance and pride. Cherish all sounds as if they were the Dharma, removing the two views of right and wrong, increase and decrease. Towards good and evil, do not generate discrimination, revere them as Sangha. Eliminate the desire to compete and win, deceiving others, humiliating and plundering, as well as indulging in what is loved, offending teachers, disrespecting parents, beating and harming sentient beings, and arbitrarily inflicting harm. Use these three medicines to remove the three poisons mentioned earlier, which is called obtaining 'Charcoal' (referring to the practice of removing afflictions). Always remain in a humble position, elevating others and retreating oneself. Constantly remember to remove past mistakes, and do not speak of others' shortcomings, taking this as the fire of wisdom. To explain that the meaning of 'fire' has not yet been fully expressed, it is said in verse: High-altitude water does not stay, the clearest streams flow to the lower places. Destroy arrogance, learn humility, and the river of Dharma will naturally attach to you. The river of Dharma often burns brightly, one must first flow along the lower places. Faith is like a vessel for holding water, in a place full of tears, one can surely abide within. Uphold death, quell disputes and lawsuits, stabilize the family, and eliminate external causes. Measure hatred and love with the same standard, perfectly manifesting the Dharmakaya. Abandon oneself, always remain in a humble position, and serve others with the heart of a servant. Respectfully provide for all sentient beings, and ultimately never cease. Pu Bian Jing Pusa Mohe Sa (遍敬菩萨摩诃萨, Universally Reverent Bodhisattva Mahasattva) suddenly awakened and said to the Buddha: 'World Honored One, all sentient beings who experience form and possess life, all contend for high positions, but do not contend for low positions; all contend for victory, but do not contend for defeat; all contend for being in front, but do not contend for being behind. Therefore, upwardly exhausting the Six Desire Heavens, and downwardly exhausting the Sea of Consciousness, within which all sentient beings do not see any contention for low positions, contention for defeat, contention for being behind, contention for being lowly, or contention for ignorance. Therefore, practitioners always remain in a state of non-contention, hatred and resentment naturally disappear, and disasters have no cause to arise.' Completely willing to accept and uphold, as the verse says: Abandon what others strive to collect, collect what others discard. Allow oneself to drift along with the dust, without seeking, happiness naturally arrives. What others discard, I alone preserve; what others preserve, I then abandon. Do not contend for love with anyone, without contention, freely return to the Dharma community. Pu Bian Jing Pusa Mohe Sa (遍敬菩萨摩诃萨, Universally Reverent Bodhisattva Mahasattva) said to the Buddha: 'World Honored One, the meaning of 'Charcoal Fire' has already been manifested, but the rest is not yet complete. I hope that you, with great compassion, will again explain in detail the meaning of perfect completeness.' The Buddha told Pu Bian Jing Pusa Mohe Sa (遍敬菩萨摩诃萨, Universally Reverent Bodhisattva Mahasattva): 'All phenomena merge together, this is called 'Gan Guo' (甘埚, Sweet Container). Extinguishing and returning to great stillness, this is called 'Lu Zhi' (炉治, Furnace Refining). True Suchness follows the response and...' --------------------------------------------------------------------------------
Chinese
为[打-丁+备]扇。鼓击销融去煻金现。若人能得如法奉修。荡除坚矿。慧命法身光辉显曜。虚通无碍周圆自在。又复譬如蜂王将领徒众入空树中如作居宅。蜂王语蜂子曰。要须勤力可得蜜成。是诸蜂子受敕加功蜜乃方成。蜜既成已。有人遇见即便生念。蜜者世间上味方便定取。取蜜之来筏树去蜂然后取蜜。既取得蜜自恭已用惠及亲族。是故慧命法身在我见树中。为贡高疾妒得失是非恗谈自所显已浊他我慢陵欺谤毁贤良众蜂守护。先筏其树然后去蜂。乃得佛性天真。慧命法身不生不灭不腐不坏。真如上蜜自恭已用同尘不染惠及无量教人方轨。以是因缘对治服药。 遍敬菩萨摩诃萨白佛言。世尊筏树由斧。去蜂由人。不知用何法得筏我见树。用何法得降贡高疾妒得失是非恗谈自所显己浊他我慢陵欺谤毁良贤众蜂之虫。慈尊哀愍愿毕为说。 佛告无碍菩萨摩诃萨曰。随尘不染同他物一。故名筏我见树。觉过寻改一切相泯尘劳归寂。故言除蜂。说是法时。无量大众生大欢喜顶戴奉行。 除一切众生修道作佛病品第八 无碍菩萨摩诃萨白佛言。世尊往古来今千贤万圣。从渐至顿修道作佛。何故如来今日说道亡心灭意止章断句。凡佛两融玄果俱丧。佛无佛果凡无入圣。凡圣是一。何用如来说真法乎。 现代汉语译本 用[打-丁+备]扇（一种扇子）。鼓声敲击，销蚀融化，显现出煻金（纯金）。如果有人能够如法奉行修持，就能荡涤清除坚固的矿石（比喻烦恼），使慧命法身（智慧的生命和法性之身）光辉显耀，虚空通达无碍，周遍圆满自在。又譬如蜂王带领众蜂进入空树中，好像建造居所。蜂王告诉蜂子们说：‘必须勤劳努力，才能酿成蜂蜜。’众蜂接受命令，努力工作，蜂蜜才得以酿成。蜂蜜酿成后，有人遇见了，就生起念头：‘蜂蜜是世间最好的美味，一定要想办法得到。’于是砍伐树木，驱赶蜜蜂，然后取蜜。取得蜂蜜后，自己恭敬地享用，并惠及亲族。因此，慧命法身就在我见树（执着于自我的见解）中。因为贡高我慢、嫉妒、计较得失是非、轻率地谈论自己，显扬自己而贬低他人，我慢心盛，凌辱欺骗，诽谤贤良，众蜂（比喻各种烦恼）守护着它。所以要先砍伐那棵树，然后驱赶蜜蜂，才能得到佛性天真。慧命法身不生不灭，不腐不坏，真如上蜜（真正的智慧）自己恭敬地享用，与世俗同流而不被污染，惠及无量众生，教导人们遵循正道。因此，要用这样的因缘来对治烦恼，服用药物（比喻佛法）。 遍敬菩萨摩诃萨（菩萨中的大菩萨）对佛说：‘世尊，砍伐树木要用斧头，驱赶蜜蜂要靠人。不知道用什么方法才能砍伐我见树？用什么方法才能降伏贡高我慢、嫉妒、计较得失是非、轻率地谈论自己，显扬自己而贬低他人，我慢心盛，凌辱欺骗，诽谤贤良的众蜂之虫？慈悲的世尊，请您慈悲怜悯，为我们详细解说。’ 佛告诉无碍菩萨摩诃萨（菩萨中的大菩萨）说：‘随顺世俗而不被污染，与万物融为一体，这就叫做砍伐我见树。觉察到过错就立即改正，一切表象都消失，尘世的劳苦回归寂静，这就叫做驱除蜜蜂。’ 佛说此法时，无量大众生大欢喜，顶戴奉行。 除一切众生修道作佛病品第八 无碍菩萨摩诃萨（菩萨中的大菩萨）对佛说：‘世尊，从往昔到现在，千贤万圣，都是从渐修到顿悟，修道成佛。为什么如来今天所说的道，却是要亡心灭意，停止思虑，断绝言语？这样一来，凡夫和佛的界限都消失了，玄妙的果位也都不存在了。佛没有佛果可得，凡夫也没有入圣的途径。凡夫和圣人本来就是一体的，又何必劳烦如来说真法呢？’