English
English version: Furthermore, although experiencing this joy, there is suffering within the joy. Why is this so? Because within it, there are also fears, panics, prickling sensations, and the masses harbor the anxieties of death. Relying on this mixed-with-poison good deed to accumulate resources, the heavenly king, although ultimately residing in a high position, in a free and spacious place, does not follow the correct path, but instead wantonly slaughters. With excessive slaughter, the transgressions created are immeasurable. Therefore, due to these transgressions, one will fall into the three evil realms, where various sufferings come all at once, without a moment's respite. Is this not because the mind contemplates and deliberates, and in the good deed mixed with poison, it is like inviting a heavy disaster? Therefore, it is said that craving the Dharma and loving the Way is like mixing poisonous milk; it is not that one cannot obtain joy, but because one craves joy and enjoys freedom, when the joy is exhausted, suffering will arrive, and immeasurable suffering will oppress you. Therefore, know that cultivating good within the three poisons is called poison. Cultivating good, poisoning the cultivation of good deeds, will ultimately receive the fruit of poisonous good. Because within the fruit of poisonous good, the power of freedom arises, slaughtering without principle. Indulging one's desires, acting recklessly, fearing nothing. Ultimately falling into the three evil realms, suffering all kinds of torments. Therefore, know that this suffering is the suffering within poisonous good. Why is this so? Because there is greed, anger, and ignorance. Craving the Buddha Dharma is one poison, hating the Buddha Dharma is two poisons, not recognizing the essence of evil and the Buddha, although the names are different, the essence is the same, so it is called the three poisons. So, what is called true practice? Therefore, know that true practice is no practice, and no practice is nothing that is not practiced. Through these to verify, the key to cultivation lies in abandoning evil and following good, turning away from the suffering of the three evil realms, and returning to the joy of the Buddha fruit. Such a person is called a cultivator. Treating the Buddha as a disease, the Shravakas, Pratyekabuddhas, and Bodhisattvas of the lesser vehicle cannot eradicate this disease. Why is this so? It is not that they cannot eradicate it, but because they close off their hearts, strongly cling to their biases, are attached to purity, and have a heavy feeling of removing evil, returning to a good place, ultimately forming a disease that cannot be abandoned. Therefore, protecting the disease, thinking it is correct, believing it is true. Because there is no inner power of awakening, they do not think the disease is a disease, loving the disease and not abandoning it. If one has the power of awakening and recognizes the disease as a disease, then the disease will be liberated. The Bodhisattva Mahasattva Unimpeded (Wu Ai Pusa Mohesa) said to the Buddha: 'World Honored One (Shi Zun), although we have heard these words, the assembly feels confused and fainted, unable to awaken. It is like a sick person approaching the gate of death, with a deranged spirit, and there is no way to save them. I hope the Great Sage (Da Sheng) will be compassionate and explain it clearly again for us, so that this assembly can awaken again.' At this time, every pore of the World Honored One emitted a great sound, all of which were lion's roars. This sound filled immeasurable worlds. The kings walked, directly entering the Buddha-nature mountain from every pore of sentient beings, returning to the original state of non-birth. --------------------------------------------------------------------------------
Chinese
大寂道场。天真圣种如如子上叆叇垂云降注法药。本愿鼓击一时惺悟。于时众中有一大士名曰灵真。欢喜无量涌身佛前。举目一盻四方所有丘墟冢垠山陵堆埠皆作微尘。一一尘中各有化佛。异口同音如说偈言。 同尘随物转 事用常不惑 宁神泯是非 现居安乐国 无碍菩萨摩诃萨白佛言。世尊今此大众蒙圣觉力皆得惺悟。虽得惺悟于深。法中不能具解。以不解故不识乳蜜及与毒合。愿大悲尊重为披折。令此会众及未来世一切诸众生具细解了。 佛告无碍菩萨摩诃萨曰。心存真处已为乳蜜。贪佛圣果是名一毒。既贪佛果即便弃凡。弃凡憎恶名为瞋毒。贪瞋交竞不睹反本。不知佛凡无殊性相通照名为痴毒。如此三毒置于乳蜜之中害损无量。何以故。贪瞋痴三毒不亡。比校如言是非销融。既非销融生灭所摄。名为毒乳相和。 说是法时。一切大众生希有心。愿常闻如是真实法音。 究竟大悲经卷第二 大正藏第 85 册 No. 2880 究竟大悲经卷第二．三．四 究竟大悲经卷第三 □□□大千 顿纳扭山海 顿逊丘墟乎 腹重得自在 勇猛菩萨摩诃萨白佛言。世尊从心性本际海藏。涌动沸乱出生无量诸佛无量菩萨。无量贤圣无量仙贤隐士。无量经 藏无量经教。无量能法音无量智慧无量神通。无量转变无量巧便无量辩才。无量宫殿无量花盖庄严之具。是故上尽顶天下尽水际。于中一切圣众皆从心性本际。而便有之说而不足。以偈叹曰。 无碍自在佛性王 安坐转变莲花台 无量佛凡于中现 毕竟寂灭无去来 [嶊-隹+弃]𡿎碣磨心性王 叆磊呼䛟决定吼 是非碎烂作微尘 混融大寂一如口 神性智王无量力 驱使诸根顺九流 虎摆违顺情继结 撮搭灰粉置太幽 扭扑五阴诸见脉 贪善弃恶作微尘 三毒罗刹真佛智 一切身相实法珍 真性发作诸根寂 无等振吼音声泯 一切得失即体融 三宝于是现世间 趐𧺸𧾛䞦动不走 遍缘诸境不动寂 往来任纵法使然 性照合通遍不历 无障无碍神性王 无边杂类智慧炬 体解归真等法性 四辩应机共人语 心王自在喧呃瞋 忿怒作帐伏诸魔 碎诸分别是非心 香臭俱融共同波 □并法力力中力 和合四大作一体 转用阴阳为天地 一一身相无源底 众生转动混沌流 虚源一气理处收 推寻踪绪无头尾 含怉异类周不周 四龙足力负天地 宛转动身岩法界 山陵燋烂七日现 作帐初首试一𠎿 大力神王吼 要先除 现代汉语译本 这部经教阐述了无量的能力、无量的法音、无量的智慧、无量的神通。 无量的转变、无量的方便法门、无量的辩才，以及无量的宫殿和无量的花盖等庄严之具。因此，向上穷尽至顶天，向下穷尽至水际，其中一切圣众皆从心性本源而来。言语难以充分表达，故以偈颂赞叹： ‘无碍自在佛性王，安坐转变莲花台， 无量佛凡于中现，毕竟寂灭无去来。 [嶊-隹+弃]𡿎碣磨（注：音译，意义不详）心性王，叆磊呼䛟（注：音译，意义不详）决定吼， 是非碎烂作微尘，混融大寂一如口。 神性智王无量力，驱使诸根顺九流， 虎摆违顺情继结，撮搭灰粉置太幽。 扭扑五阴诸见脉，贪善弃恶作微尘， 三毒罗刹真佛智，一切身相实法珍。 真性发作诸根寂，无等振吼音声泯， 一切得失即体融，三宝于是现世间。 趐𧺸𧾛䞦（注：音译，意义不详）动不走，遍缘诸境不动寂， 往来任纵法使然，性照合通遍不历。 无障无碍神性王，无边杂类智慧炬， 体解归真等法性，四辩应机共人语。 心王自在喧呃瞋，忿怒作帐伏诸魔， 碎诸分别是非心，香臭俱融共同波。 □并法力力中力，和合四大作一体， 转用阴阳为天地，一一身相无源底。 众生转动混沌流，虚源一气理处收， 推寻踪绪无头尾，含怉异类周不周。 四龙足力负天地，宛转动身岩法界， 山陵燋烂七日现，作帐初首试一𠎿（注：音译，意义不详）。’ 大力神王吼，要先除
English
English version This scripture teaches immeasurable abilities, immeasurable Dharma sounds, immeasurable wisdom, and immeasurable supernatural powers. Immeasurable transformations, immeasurable skillful means, immeasurable eloquence, as well as immeasurable palaces and immeasurable flower canopies and other adornments. Therefore, reaching up to the top of the heavens and down to the edge of the waters, all the holy beings within originate from the source of the mind-nature. Words cannot fully express it, so it is praised with verses: 'The unobstructed and free Buddha-nature King, sits peacefully on a transforming lotus platform, Immeasurable Buddhas appear within, ultimately in stillness, without coming or going. [嶊-隹+弃]𡿎碣磨 (Note: transliteration, meaning unknown) mind-nature King, 叆磊呼䛟 (Note: transliteration, meaning unknown) decisively roars, Right and wrong are shattered into fine dust, merging into great stillness, one like a mouth. The divine-nature wisdom King has immeasurable power, driving the senses to follow the nine streams, The tiger shakes, contrary and compliant emotions continue to bind, gathering ashes and dust, placing them in the great obscurity. Wrestling and striking the veins of the five skandhas and views, greedily embracing good and abandoning evil, turning them into fine dust, The three poisons are Rakshasas, true Buddha wisdom, all bodily forms are precious treasures of the true Dharma. The true nature arises, the senses are still, the unparalleled roar vanishes, All gains and losses merge into one body, and the Three Jewels appear in the world. 趐𧺸𧾛䞦 (Note: transliteration, meaning unknown) moves without walking, pervading all realms without moving in stillness, Coming and going freely, the Dharma makes it so, the nature illuminates, unites, and pervades without traversing. The unobstructed and unhindered divine-nature King, the wisdom torch of boundless diverse categories, Embodying understanding, returning to truth, equal to the Dharma-nature, the four kinds of eloquence respond to the occasion, speaking with people. The mind-king is free, clamoring and angry, wrathfully making a tent to subdue all demons, Shattering all discriminating right and wrong minds, fragrance and stench merge into a common wave. □ combines Dharma power, power within power, harmonizing the four great elements into one body, Transforming and using yin and yang as heaven and earth, each and every bodily form has no source or bottom. Sentient beings turn and move in a chaotic stream, the empty source, one energy, is collected in the place of principle, Searching for traces without beginning or end, containing and embracing different kinds, completely or incompletely. The four dragons' feet support heaven and earth, twisting and turning the body, the rocky Dharma realm, Mountains and hills are scorched and rotten, seven days appear, making a tent, the first head tries a single 𠎿 (Note: transliteration, meaning unknown).' The mighty divine king roars, first to eliminate -------------------------------------------------------------------------------- 𠿇嘊 是非作微尘 安得更有𠿇 正士作神力 降注剑霜雹 当头即𢚀穴 夜叉寻后剥 十六一种人 分布齐历历 治扫六魔贼 往往无当敌 而此无量偈 权应出一身 方便心海涌 法界是一人
Chinese
佛告勇猛菩萨摩诃萨曰。快说偈教。汝等大众宁神冲寂。吾今重颂。 心性本际真金山 阿梨耶龙引出云 叆叇垂布遍十方 降注洗浣五阴村 阿梨耶龙云中游 伊离测沦𩃗霃色 延长促短遍十方 皆是无碍大心力 阿梨耶龙无碍力 游于四大五阴空 往来无诤和九流 任纵自韵神无功 梨耶奋迅振六合 雷电鼓击光辉辉 不动真际而遍过 黑闇根中开明照 梨耶神通性无碍 山河名壁于中过 无量质碍不能遮 何苦能牵入鼎镬 勇猛菩萨摩诃萨白佛言。世尊大圣垂慈开教悉圆。不审此说为从心出。为从心性而出。为无从而出。唯愿慈尊分明显示。令迷教之徒知根所由。 佛告勇猛菩萨摩诃萨曰。上尽顶天下尽水际。于中一切众生种种形质无量善恶。皆从心性而出。何以故。但心性无出。无出之出是名真出。是以得知。上尽诸佛下尽识海。从心心而有性心有。故一切皆心用。心用无边际即用名为心。心用用心无用无心。 现代汉语译本 𠿇嘊 是非若微尘般细小，哪里还会有𠿇嘊？ 正直之士展现神力，降下如剑、霜、雹般的威猛。 当头棒喝直击要害，夜叉紧随其后剥夺殆尽。 十六种不同根性之人，分布各处，清清楚楚。 治理扫荡六种魔贼，往往没有能够抵挡的。 而这无量的偈颂，权且应化出一个化身。 方便智慧如海涌动，整个法界即是一人。 佛告诉勇猛菩萨摩诃萨（Mahāsattva，伟大的菩萨）说：‘快说偈语教化众生。你们大众要凝神静寂。我现在重新颂说。’ 心性本源如同真金之山，阿梨耶（Ālaya，藏识）之龙从中引出云彩。 浓密云彩垂布遍满十方，降下甘霖洗涤五阴（Pañca-skandha，色、受、想、行、识）之村。 阿梨耶之龙在云中游动，呈现出伊离（不可测度）和测沦𩃗霃（深邃幽暗）的色彩。 延长或缩短，遍布十方，这都是无碍的大心之力。 阿梨耶之龙具有无碍之力，游走于四大（四大元素：地、水、火、风）五阴的空性之中。 往来无争，调和九流（各种思想流派），任其纵横自如，神妙而无功用。 梨耶（Ālaya）奋迅震动六合（天地四方），雷电轰鸣，光辉闪耀。 不离真如实际而遍及各处，在黑暗的根源中开启光明照耀。 梨耶的神通，其性无碍，山河墙壁都能穿过。 无量的物质阻碍都不能遮蔽，又何苦能被牵引入鼎镬（烹煮的刑具）？ 勇猛菩萨摩诃萨禀告佛说：‘世尊大圣，垂慈开示教诲，圆满周到。不知这番言说是从心而出，还是从心性而出，还是无从而出？唯愿慈悲的世尊分明显示，让迷惑于教义的人知道根源所在。’ 佛告诉勇猛菩萨摩诃萨说：‘上至顶天，下至水际，其中一切众生，种种形貌，无量善恶，都从心性而出。为什么呢？因为心性本无出处，这无出之出，才叫做真出。因此可以得知，上至诸佛，下至识海，都是从心心而有，性心而有。所以一切都是心的作用。心的作用没有边际，这作用就叫做心。心用，用心，无用，无心。’