English
English version Use a [打-丁+备] fan (a type of fan). The sound of the drum strikes, eroding and melting away, revealing 煻金 (táng jīn) (pure gold). If one can practice and cultivate according to the Dharma, one can sweep away and eliminate the solid ore (a metaphor for afflictions), causing the light of the Wisdom-Life Dharma-Body (huì mìng fǎ shēn) (the life of wisdom and the body of Dharma-nature) to shine brightly, penetrating the void without obstruction, and being completely free and at ease. Furthermore, it is like a bee king leading its followers into a hollow tree, as if building a dwelling. The bee king tells the bees: 'You must work diligently to make honey.' The bees receive the command and work hard, and the honey is made. Once the honey is made, someone sees it and thinks: 'Honey is the best delicacy in the world, I must find a way to get it.' So they chop down the tree, drive away the bees, and then take the honey. After obtaining the honey, they respectfully enjoy it themselves and share it with their relatives. Therefore, the Wisdom-Life Dharma-Body is in the tree of self-view (wǒ jiàn shù) (attachment to one's own views). Because of arrogance, jealousy, calculating gains and losses, carelessly talking about oneself, exalting oneself and belittling others, being arrogant, insulting and deceiving, slandering the virtuous, the bees (a metaphor for various afflictions) guard it. Therefore, one must first chop down the tree and then drive away the bees in order to obtain the true nature of Buddhahood. The Wisdom-Life Dharma-Body is neither born nor dies, neither decays nor is destroyed, the true suchness supreme honey (zhēn rú shàng mì) (true wisdom) is respectfully enjoyed by oneself, mingling with the world without being defiled, benefiting countless beings, and teaching people to follow the right path. Therefore, one must use such causes and conditions to counteract afflictions and take medicine (a metaphor for the Buddha's teachings). 遍敬菩萨摩诃萨 (Biàn jìng Púsà Mō訶sà) (a great Bodhisattva among Bodhisattvas) said to the Buddha: 'World Honored One, chopping down a tree requires an axe, and driving away bees requires people. I do not know what method can be used to chop down the tree of self-view? What method can be used to subdue arrogance, jealousy, calculating gains and losses, carelessly talking about oneself, exalting oneself and belittling others, being arrogant, insulting and deceiving, and slandering the virtuous bees? Compassionate World Honored One, please have compassion and explain it to us in detail.' The Buddha told 无碍菩萨摩诃萨 (Wú ài Púsà Mō訶sà) (a great Bodhisattva among Bodhisattvas): 'Following the world without being defiled, and integrating with all things, this is called chopping down the tree of self-view. Realizing mistakes and immediately correcting them, all appearances disappear, and the suffering of the world returns to stillness, this is called driving away the bees.' When the Buddha spoke this Dharma, countless beings rejoiced greatly and respectfully practiced it. Chapter Eight: Eliminating the Diseases of All Beings Cultivating the Path to Buddhahood 无碍菩萨摩诃萨 (Wú ài Púsà Mō訶sà) (a great Bodhisattva among Bodhisattvas) said to the Buddha: 'World Honored One, from the past to the present, thousands of sages and saints have cultivated the path to Buddhahood from gradual to sudden enlightenment. Why does the Tathagata today speak of a path that requires abandoning the mind, extinguishing thoughts, stopping contemplation, and cutting off speech? In this way, the boundaries between ordinary beings and Buddhas disappear, and the profound fruit is no longer present. Buddhas have no Buddha-fruit to attain, and ordinary beings have no path to enter sagehood. Ordinary beings and sages are originally one, so why bother the Tathagata to speak the true Dharma?' --------------------------------------------------------------------------------
Chinese
佛告无碍菩萨摩诃萨曰。为汝未悟如有言说。若其体解言说则无。故知未悟之徒寻教归真。是故心是贪根。意是瞋本。缘动分别是其痴。若不除毒害无由灭。是故亡心息意缘动俱寂。心灭意亡缘动俱寂。名拔毒根。若不然者。从心意缘虑中修道作善行。诸忍诸度诸波罗蜜八万四千诸度法门等。皆是贪瞋痴三毒中修。何以故。心意缘虑是三毒根本。故知断河断上元。筏树先筏根。若不亡心息意即缘动寂者。皆杂毒作善。因中杂毒果亦杂毒。譬如乳蜜置毒于中。若有人饮乳蜜美味不变如能杀人。乳蜜虽甜中有害毒。但嗜其甜如不顾毒。当时口美久后便害。然先去其毒如不除乳蜜。 无碍菩萨摩诃萨白佛言。世尊若贪瞋痴以为毒者。贪世间美色财钱宝物。克利拥己广起诸非造作颠倒五逆不善可以为毒。贪法爱道顺善修行。让利先人自居不足。何妨之有如言从心意缘虑如修道者皆言杂毒。 佛告无碍菩萨摩诃萨曰。从心意缘虑中贪法爱道顺善众行让利先人自居不足者。是名毒心中善。如似毒中乳蜜。饮如食之非不得美。当时解之寻后加害。从心意缘虑中修道爱善非不得乐乐中有苦。譬如从心意缘虑中修治善法招天王果报。果报精微世望绝伴。衣则宝饰。食则百味。宫殿佳丽。磬向余振。远看似炎。近若飞 现代汉语译本： 佛告诉无碍菩萨摩诃萨说：‘因为你还没有领悟，所以才会有言语的表达。如果真正体悟了，言语也就没有意义了。因此，可以知道那些没有觉悟的人，才需要通过教导来回归真理。所以说，心是贪欲的根源，意是嗔恨的根本，因缘的变动和分别是愚痴的体现。如果不去除这些毒害，就没有办法灭除痛苦。因此，要做到忘却心，止息意，因缘的变动才能寂静。心灭、意亡、因缘的变动都寂静了，这叫做拔除毒根。如果不是这样，从心、意、缘虑中修道、行善，诸如忍辱、布施、各种波罗蜜、八万四千种度化法门等等，都是在贪、嗔、痴这三种毒中修行。为什么呢？因为心、意、缘虑是三毒的根本。所以说，要断河先断源头，要砍树先砍树根。如果不能忘却心，止息意，使因缘的变动寂静下来，那么所做的善事都掺杂着毒。因地里掺杂着毒，果地里也会掺杂着毒。譬如在牛奶和蜂蜜中放入毒药，如果有人喝了，牛奶和蜂蜜的味道虽然没有改变，但却能杀人。牛奶和蜂蜜虽然甜美，但其中却含有毒素。只贪图它的甜美而不顾及毒素，当时觉得口感很好，但时间长了就会受到伤害。所以要先去除毒素，就像不去除牛奶和蜂蜜中的毒素一样。’ 无碍菩萨摩诃萨对佛说：‘世尊，如果说贪、嗔、痴是毒药，那么贪恋世间的美色、钱财、宝物，刻薄地谋取利益，拥为己有，广泛地做出各种不正当的事情，造作颠倒的五逆之罪，这些不善的行为可以认为是毒药。但是，贪恋佛法，喜爱正道，顺应善良修行，把利益让给别人，自己处于不足的状态，这有什么妨碍呢？如果像您所说，从心、意、缘虑中修道的人，都说是掺杂着毒药。’ 佛告诉无碍菩萨摩诃萨说：‘从心、意、缘虑中贪恋佛法，喜爱正道，顺应善良的各种行为，把利益让给别人，自己处于不足的状态，这叫做毒心中的善。就像毒药中的牛奶和蜂蜜一样，喝下去或吃下去，并非感觉不到美味，但当时觉得舒畅，时间长了就会受到伤害。从心、意、缘虑中修道爱善，并非得不到快乐，但快乐中包含着痛苦。譬如从心、意、缘虑中修行治理善法，招来天王的果报。果报精妙，世间罕见。穿的是宝贵的服饰，吃的是各种美味佳肴，宫殿华丽，钟磬的余音袅袅。从远处看像火焰一样，靠近看又像要飞起来一样。’
English
English version: The Buddha told the Bodhisattva Mahasattva Boundless Practice: 'Because you have not yet awakened, there are verbal expressions. If one truly understands, verbal expressions are meaningless. Therefore, it is known that those who have not awakened seek truth through teachings. Thus, the mind is the root of greed, intention is the basis of hatred, and the movement of conditions and discrimination are manifestations of ignorance. If these poisons are not removed, there is no way to extinguish suffering. Therefore, one must forget the mind, cease intention, and the movement of conditions will become still. When the mind is extinguished, intention ceases, and the movement of conditions is still, this is called eradicating the root of poison. If not, cultivating the path and performing good deeds from the mind, intention, and conditional thoughts, such as forbearance, generosity, various Paramitas, eighty-four thousand methods of deliverance, etc., are all cultivating within the three poisons of greed, hatred, and ignorance. Why? Because the mind, intention, and conditional thoughts are the root of the three poisons. Therefore, to cut off a river, one must first cut off its source; to cut down a tree, one must first cut its roots. If one cannot forget the mind, cease intention, and still the movement of conditions, then all good deeds done are mixed with poison. If the cause is mixed with poison, the result will also be mixed with poison. For example, if poison is placed in milk and honey, if someone drinks it, the taste of the milk and honey may not change, but it can kill. Although milk and honey are sweet, they contain poison. Only craving its sweetness without regard for the poison, it may taste good at the time, but will cause harm in the long run. Therefore, one must first remove the poison, just as one must remove the poison from milk and honey.' The Bodhisattva Mahasattva Boundless Practice said to the Buddha: 'World Honored One, if greed, hatred, and ignorance are considered poisons, then craving worldly beauty, wealth, treasures, selfishly seeking profit, hoarding for oneself, widely engaging in various improper actions, creating inverted five rebellious acts, these unwholesome behaviors can be considered poisons. However, craving the Dharma, loving the Path, following virtuous practice, giving benefits to others, and placing oneself in a state of insufficiency, what harm is there in that? If, as you say, those who cultivate the path from the mind, intention, and conditional thoughts are said to be mixed with poison.' The Buddha told the Bodhisattva Mahasattva Boundless Practice: 'Craving the Dharma, loving the Path, following virtuous actions, giving benefits to others, and placing oneself in a state of insufficiency from the mind, intention, and conditional thoughts, this is called goodness within a poisoned mind. It is like milk and honey in poison. Drinking or eating it, one cannot help but feel the deliciousness, but while it feels pleasant at the time, it will cause harm in the long run. Cultivating the path and loving goodness from the mind, intention, and conditional thoughts, one cannot help but gain happiness, but happiness contains suffering. For example, cultivating and governing virtuous deeds from the mind, intention, and conditional thoughts, one invites the karmic reward of a Deva King (heavenly king). The karmic reward is exquisite and rare in the world. One wears precious garments, eats various delicacies, the palace is magnificent, and the reverberations of the chimes linger. From afar, it looks like flames, and up close, it looks like it is about to fly away.' --------------------------------------------------------------------------------
Chinese
来。虽受此乐。乐中有苦。何以然者。其中亦有魄怖惊芒众怀死难。藉此杂毒善资收。天王果既居上位自在处宽。不依理路横加杀戮。杀戮兹多造过无量。因此过起坠落三涂。苦恼备受众苦无暂时息。岂不依因心意缘虑杂毒善中如招重剧。故言贪法爱道。毒乳相和非不得乐。缘乐自在乐尽苦至无量苦逼。故知三毒中修善故名毒。修善毒修善法还受毒善之果。因毒善果中起自在业杀戮无道。纵意造作无所畏弹。坠落三涂受苦万端。故知此苦善毒中苦。何以故。有贪瞋痴故。贪佛一毒。憎恶二毒。不识恶与佛体一名异。名为三毒。云何名为真行。故知真行无行无行无不行。以此验知修道要期断恶从善。背三涂苦归佛果乐。如此之徒名为修道。作佛病。声闻二乘小行菩萨都不能断。何以故。非不能断。但以封是心强偏怗着净去恶情重归善处甚继结成病不能得舍。是故保病为是谓以为真。无内觉力故不谓病是病爱病如不舍。自有觉力识病是病即病解脱。 无碍菩萨摩诃萨白佛言。世尊虽闻此说。大众迷闷殒绝不苏。犹如病人欲趣死门精神倒错无方取济。唯愿大圣垂慈重为分明解说。令此大众还得惺悟。 尔时世尊一一毛端出大音声。皆师子吼。其声遍满无量世界。众王游步。从众生一一毛孔直入佛性山中本际无生 现代汉语译本： 来。即使享受这种快乐，快乐中也包含着痛苦。为什么这么说呢？因为其中也包含着恐惧、惊慌、芒刺在背，众人怀着死亡的忧难。凭借这种混杂着毒的善行来积攒资粮，天王最终虽然居于上位，处在自在宽广之地，却不遵循正理，横加杀戮。杀戮过多，造下的罪过就无量无边。因此，由于这些罪过，就会坠落到三恶道中，各种苦恼一齐袭来，没有片刻的停息。这难道不是因为心意缘虑，在混杂着毒的善行中，如同招来沉重的灾祸吗？所以说，贪恋佛法，喜爱正道，如同毒乳相和，并非不能得到快乐，但因为贪恋快乐，自在享乐，快乐耗尽，痛苦就会到来，无量的痛苦逼迫着你。所以要知道，在三毒中修善，所以叫做毒。修善，毒害修善之法，最终还是会受到毒善的果报。因为毒善的果报中，产生了自在的业力，杀戮无道。放纵自己的意愿，肆意造作，无所畏惧。最终坠落到三恶道中，遭受各种各样的痛苦。所以要知道，这种痛苦是善毒中的痛苦。为什么呢？因为有贪、嗔、痴的缘故。贪恋佛法是一种毒，憎恶佛法是两种毒，不认识恶与佛的本体，虽然名称不同，但本质是一样的，所以叫做三毒。那么，什么叫做真行呢？所以要知道，真行是无行，无行就是无所不行。通过这些来验证，修道的要点在于断恶从善，背离三恶道的痛苦，归向佛果的快乐。像这样的人才叫做修道。把佛当成疾病，声闻、二乘、小行菩萨都不能断除这种疾病。为什么呢？不是不能断除，而是因为封闭自己的心，强烈地偏执，执着于清净，去除恶念的情感很重，归向善处，最终结成疾病，不能舍弃。因此，保护疾病，认为这是正确的，以为这是真的。因为没有内在的觉悟之力，所以不认为疾病是疾病，爱恋疾病而不舍弃。如果自己有觉悟之力，认识到疾病是疾病，那么疾病就会解脱。 无碍菩萨摩诃萨对佛说：‘世尊，虽然听了这些话，大众却感到迷惑、昏厥，不能苏醒。就像病人要走向死亡之门，精神错乱，没有办法救济。希望大圣慈悲，再次为我们分明地解说，让这些大众能够再次醒悟。’ 这时，世尊的每一个毛孔都发出巨大的声音，都是狮子吼。这种声音遍满了无量的世界。众王游步，从众生每一个毛孔直接进入佛性山中，回归到本际无生。