T16n0720_無明羅剎集
大正藏第 16 冊 No. 0720 無明羅剎集
No. 720
無明羅剎集捲上(或為一卷、或為二卷，今此三卷)
失譯人名附秦錄
十二緣者，生死之本，一切眾生之所窟宅，天魔波旬所居境界。若有智慧能觀因緣種種過患，永斷生死、過魔界者，天魔爾時生大憂惱。因緣大海深廣無際，智者入中，譬如商主，觀察性相能解了已，即便獲得一切種智無上珍寶，于諸咒中最良、最妙。諸佛世尊于無量劫，修六波羅蜜，集諸善行斷眾結使，與陰魔、死魔、煩惱魔作堅誓竟，永斷生死、超出三界、成就十力、四無所畏，於一切法得無礙智，為一切眾生作大明證。證寂滅者，為三界眾生真善親友，能轉法輪、吹大法䗍、擊大法鼓、然大法燈、施大法橋、泛大法船、舉大法帆，高聲唱言：「令度彼岸者究盡弘誓，摧伏一切諸外道眾，度脫一切諸有緣者，使諸人天皆生信解。」如是大人于諸餘法，皆不生於未曾有心，于因緣法，乃起甚深希有之想：唯佛如來，乃能究盡解甚深義，其餘智人所不能了。正使大仙、黃頭之等，恃己智慧生大憍慢，猶為無明之所障翳，以有漏智造諸經論，亦不能免邪見倒惑；雖復草衣、斷食、空閑獨靜，百千苦行，終不能于生死之中得少解脫。
一切
【現代漢語翻譯】 現代漢語譯本 《無明羅剎集》捲上（或為一卷，或為二卷，今有三卷） 佚名譯者，附於秦錄
十二因緣是生死的根本，是一切眾生居住的處所，也是天魔波旬（Mara Papiyas，佛教中的欲界第六天之魔王）所居住的境界。如果有人有智慧，能夠觀察因緣的種種過患，永遠斷絕生死，超越魔的境界，那麼天魔那時就會產生極大的憂惱。因緣的大海深廣無邊，有智慧的人進入其中，就像商主一樣，觀察其性質和表象，能夠理解之後，就能獲得一切種智（sarva-jnana，佛陀所證得的智慧，能知一切法的智慧）這種無上的珍寶，在一切咒語中是最良善、最微妙的。諸佛世尊在無量劫的時間裡，修習六波羅蜜（six paramitas，佈施、持戒、忍辱、精進、禪定、智慧），積聚各種善行，斷除各種煩惱結使，與陰魔（skandha-mara，五蘊之魔）、死魔（mrtyu-mara，死亡之魔）、煩惱魔（klesa-mara，煩惱之魔）立下堅固的誓言，最終永遠斷絕生死，超出三界（three realms，欲界、色界、無色界），成就十力（ten powers of a Buddha，佛陀的十種力量）、四無所畏（four fearlessnesses of a Buddha，佛陀的四種無所畏懼），對於一切法獲得無礙的智慧，為一切眾生作偉大的明證。證得寂滅的人，是三界眾生真正善良的親友，能夠轉法輪（turn the wheel of Dharma，宣講佛法），吹大法螺，擊大法鼓，燃大法燈，施大法橋，泛大法船，舉大法帆，高聲宣唱：『令得度到彼岸的人究竟宏大的誓願，摧伏一切外道眾，度脫一切有緣眾生，使所有的人和天人都產生信仰和理解。』這樣的大人對於其他的法，都不會產生未曾有過的想法，唯獨對於因緣法，才會產生甚深稀有的想法：只有佛陀如來，才能究竟地理解這甚深的含義，其餘有智慧的人都不能理解。即使是大仙、黃頭（Kapila，印度數論派的創始人）之類的人，仗恃自己的智慧而產生極大的驕慢，仍然被無明所障蔽，用有漏的智慧來製造各種經論，也不能免除邪見和顛倒迷惑；即使是穿著草衣、斷絕食物、在空閑的地方獨自靜修，進行百千種苦行，最終也不能在生死之中得到絲毫的解脫。
一切
【English Translation】 English version The Collection of Ignorance Rakshasa, Volume 1 (Sometimes in one volume, sometimes in two, now in three volumes) Translator unknown, attached to the Qin Records
The twelve links of dependent origination are the root of birth and death, the dwelling place of all sentient beings, and the realm inhabited by Mara Papiyas (the demon king of the sixth heaven in the desire realm in Buddhism). If one has the wisdom to observe the various faults of dependent origination, to permanently cut off birth and death, and to transcend the realm of Mara, then Mara will experience great distress. The ocean of dependent origination is deep and boundless. A wise person entering it is like a merchant, observing its nature and characteristics, and upon understanding it, will obtain the supreme treasure of sarva-jnana (the wisdom attained by the Buddha, the wisdom to know all dharmas), the most excellent and wonderful among all mantras. The Buddhas, World-Honored Ones, over countless kalpas, cultivated the six paramitas (dana, shila, kshanti, virya, dhyana, prajna), accumulated various virtuous deeds, severed all fetters of affliction, made firm vows with the skandha-mara (the demon of the five aggregates), mrtyu-mara (the demon of death), and klesa-mara (the demon of afflictions), and ultimately permanently cut off birth and death, transcended the three realms (desire realm, form realm, formless realm), attained the ten powers of a Buddha, the four fearlessnesses of a Buddha, and obtained unobstructed wisdom regarding all dharmas, serving as a great testament for all sentient beings. Those who attain nirvana are true and good friends to sentient beings in the three realms, capable of turning the wheel of Dharma, blowing the great Dharma conch, striking the great Dharma drum, lighting the great Dharma lamp, providing the great Dharma bridge, sailing the great Dharma ship, raising the great Dharma sail, and proclaiming loudly: 'May those who cross to the other shore fulfill their vast vows, subdue all heretics, liberate all beings with affinity, and cause all humans and devas to generate faith and understanding.' Such great beings do not generate unprecedented thoughts towards other dharmas, but only towards the Dharma of dependent origination do they generate profound and rare thoughts: Only the Buddha Tathagata can ultimately understand this profound meaning, which other wise people cannot comprehend. Even great sages like Kapila (the founder of the Samkhya school in India), relying on their own wisdom and generating great arrogance, are still obscured by ignorance, and using defiled wisdom to create various sutras and treatises, they cannot avoid wrong views and inverted delusions; even if they wear grass robes, abstain from food, and practice solitary meditation in secluded places, performing hundreds of thousands of苦行(ascetic practices), they ultimately cannot obtain the slightest liberation from birth and death.
All
眾生為無明覆，故生於貪。貪因緣故，入于大海惡風回覆，遠涉曠野懸險之路，置死戰場互相殘害，具受種種無量苦惱。若能深解十二緣者，見是因緣於此三界、五道之中，造諸業行受種種形。譬如世間善作樂者，能使八音宮商和諧，聲律相應同時俱作；又如巧畫，善布眾彩、殊形異像，森然顯著。十二因緣亦復如是，能善和諧造作業果，轉輪生死無有窮已。如緊那蟲有三時變，初作土色，中作赤色，後作黑色。十二因緣亦復如是，能變眾生作老、病、死、三有、五趣、四大毒蛇、五陰惡賊、六入空聚；又能變作轉輪聖王、釋梵四天及以小王受諸快樂；或作人身貴賤、貧富、愚智、壽夭，或作地獄、餓鬼、畜生之形，備受苦毒不可稱數。
世尊於此無師獨覺，以智慧藥錍，抉開驕陳如等無明眼瞙；以大法雨滅優樓迦葉等煩惱熾火；以智因緣最上智藥，治舍利弗、大目連等結使之病；以此智鉤，鉤摩訶迦葉入佛正道；以法梯橙令大石婆羅門趣解脫堂；以此智斧斫尊者摩訶迦旃延、阿㝹樓、大富樓那、摩訶拘絺羅、難陀、孫陀罹難陀諸羅漢等有身之樹；以此真智慧除梵王生一切智想；以此智力能令天帝求為弟子；以此法財分與頻婆娑羅王、將從八萬四千人，悉令充足而無損減；以此正智使白凈王作法王子；以此大智
【現代漢語翻譯】 現代漢語譯本 眾生被無明（avidyā）所覆蓋，因此產生貪慾（lobha）。因為貪慾的緣故，進入充滿惡風的大海中顛簸，遠行於空曠荒野充滿危險的道路，置身於死亡戰場互相殘殺，承受種種無量苦惱。如果能夠深刻理解十二因緣（dvādaśāṅga-pratītyasamutpāda）的人，就能看到這些因緣在三界（trayo dhātava）、五道（pañca gatayaḥ）之中，造作各種業行並承受各種形態的果報。譬如世間擅長音樂的人，能夠使八音（aṣṭa svarāḥ）宮商和諧，聲律相應同時演奏；又如巧妙的繪畫，善於佈置各種色彩、特殊的形象，鮮明而顯著。十二因緣也是這樣，能夠很好地和諧地造作業果，輪轉生死沒有窮盡。如同緊那蟲有三種時期的變化，最初呈現土色，中間呈現赤色，最後呈現黑色。十二因緣也是這樣，能夠使眾生變化成衰老（jarā）、疾病（vyādhi）、死亡（maraṇa），三有（trayo bhavāḥ）、五趣（pañca gatayaḥ），四大毒蛇（catasro mahābhūtāḥ），五陰惡賊（pañca skandhāḥ），六入空聚（ṣaḍ āyatanāni）；又能變化成轉輪聖王（cakravartin）、釋梵四天（śakra-brahma-caturmahārājika）以及小王，享受各種快樂；或者變成人身，有貴賤、貧富、愚智、壽命長短的差別，或者變成地獄（naraka）、餓鬼（preta）、畜生（tiryagyoni）的形態，備受苦毒，不可稱數。
世尊（Śākyamuni）對此無需老師獨自覺悟，用智慧的藥錍，抉開憍陳如（Kauṇḍinya）等人的無明眼翳；用大法的雨水熄滅優樓頻螺迦葉（Uruvilvā-kāśyapa）等人的煩惱熾火；用智慧因緣的最上智慧之藥，治療舍利弗（Śāriputra）、大目犍連（Mahāmaudgalyāyana）等人的結使之病；用這種智慧之鉤，鉤住摩訶迦葉（Mahākāśyapa）進入佛的正道；用法梯橙讓大石婆羅門（Mahā-Śilā Brāhmaṇa）走向解脫堂；用這種智慧之斧砍伐尊者摩訶迦旃延（Mahākātyāyana）、阿那律（Aniruddha）、大迦葉（Mahākāśyapa）、摩訶拘絺羅（Mahākoṣṭhila）、難陀（Nanda）、孫陀罹難陀（Sundarananda）等諸羅漢的有身之樹；用這種真實智慧去除梵天（Brahmā）產生的一切智之想；用這種智慧之力能夠讓天帝（Devendra）請求成為弟子；用這種法財分給頻婆娑羅王（Bimbisāra），以及跟隨的八萬四千人，全部讓他們充足而沒有損減；用這種正智使白凈王（Śuddhodana）成為法王子；用這種大智
【English Translation】 English version Beings are covered by ignorance (avidyā), hence they give rise to greed (lobha). Due to greed, they enter the sea filled with evil winds and are tossed about, travel far across desolate wildernesses filled with perilous paths, place themselves on battlefields of death where they harm each other, and fully endure all kinds of immeasurable suffering. If one can deeply understand the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda), one will see that these causes and conditions, within the three realms (trayo dhātava) and five paths (pañca gatayaḥ), create various karmic actions and receive various forms of retribution. For example, a skilled musician can harmonize the eight tones (aṣṭa svarāḥ), making the musical notes and rhythms correspond and play together simultaneously; or like a skillful painting, adept at arranging various colors and special images, vividly and clearly. The twelve links of dependent origination are also like this, able to skillfully and harmoniously create karmic results, turning the wheel of birth and death without end. Like the Kinna insect, which has three stages of transformation, initially appearing earth-colored, then red, and finally black. The twelve links of dependent origination are also like this, able to transform beings into old age (jarā), sickness (vyādhi), death (maraṇa), the three realms of existence (trayo bhavāḥ), the five destinies (pañca gatayaḥ), the four great poisonous snakes (catasro mahābhūtāḥ), the five aggregates as evil thieves (pañca skandhāḥ), and the six sense bases as empty gatherings (ṣaḍ āyatanāni); and also able to transform them into wheel-turning sage kings (cakravartin), Śakra-Brahma and the Four Heavenly Kings (śakra-brahma-caturmahārājika), and lesser kings, enjoying various pleasures; or transform them into human bodies with distinctions of nobility and lowliness, wealth and poverty, foolishness and wisdom, long life and short life, or transform them into the forms of hell beings (naraka), hungry ghosts (preta), and animals (tiryagyoni), fully enduring countless sufferings and poisons.
The World-Honored One (Śākyamuni), without a teacher, independently awakened to this, using the medicinal awl of wisdom to open the cataracts of ignorance in the eyes of Kauṇḍinya (Kauṇḍinya) and others; using the rain of the Great Dharma to extinguish the blazing fires of affliction in Uruvilvā-kāśyapa (Uruvilvā-kāśyapa) and others; using the supreme medicine of wisdom, born from the causes and conditions of wisdom, to cure the diseases of the bonds and fetters in Śāriputra (Śāriputra), Mahāmaudgalyāyana (Mahāmaudgalyāyana), and others; using this hook of wisdom to hook Mahākāśyapa (Mahākāśyapa) into the Buddha's correct path; using the ladder of Dharma to lead the Great Stone Brahmin (Mahā-Śilā Brāhmaṇa) towards the hall of liberation; using this axe of wisdom to chop down the trees of embodied existence of the venerable Mahākātyāyana (Mahākātyāyana), Aniruddha (Aniruddha), Mahākāśyapa (Mahākāśyapa), Mahākoṣṭhila (Mahākoṣṭhila), Nanda (Nanda), Sundarananda (Sundarananda), and other arhats; using this true wisdom to remove the thought of omniscience arising in Brahmā (Brahmā); using this power of wisdom to enable Devendra (Devendra) to request to become a disciple; using this Dharma wealth to distribute to King Bimbisāra (Bimbisāra) and the eighty-four thousand people who followed him, fully satisfying them all without diminishing it; using this correct wisdom to make King Śuddhodana (Śuddhodana) a Dharma prince; using this great wisdom
救拔極惡殃掘魔羅阿鼻之苦；能回婆羅門居士向于正道。能作如是大莊嚴事，使淺智女人入深覺意。以如是力能摧伏長爪梵志，能壞薩遮尼揵勇猛之力；能使庵木吒婆羅門生大恐怖；能止息尸羅匐婆羅門大智之想。以此甘露，嬰愚之人飲服之者皆成大智；以此咒力使四大毒蛇所不能螫，陰拔刀賊不能隨逐；以此法眼見六入空聚；以此法軍破五蓋怨，能護智首不畏五欲；以此智舡度于結使波浪大海到涅槃岸；以此智慧度大灰河，不令燒煮內外諸入。能使苦受惡刺，刺而不入；能于無明大黑闇中而不迷沒。若有眾生，能觀察者為作照明，能安立眾生戒之平地，得於念處以為止息，涉正勤路上如意堂，登五根樓入五力室，嗅七覺香、飲八正水，坐于有餘涅槃之床，觸於四禪無漏涼風。能如此者，即是眾生真善知識。不毀凈戒，能修禪定，增長覺慧，能壞惡趣，得解脫道，觀四諦方，焚諸見草，破身見石，摧滅戒取大阿修羅，明見於魔五欲之摾，度于曠野險惡之路，入涅槃城。絕貪慾網，破于嫉妒毗舍遮鬼，洗除慳貪，吐出我慢，下我、我所，拔三毒根，滅諸結使，止生死輪，斷愛身索壞因緣鎖，能摧三有茂盛大樹，永離胞胎，度老、病、死、憂、悲、苦、惱，大苦之海。
「欲知因緣， 體性幽微。 若以少智，
【現代漢語翻譯】 現代漢語譯本 能救拔罪大惡極之人，脫離魔羅（Mara，惡魔）和阿鼻地獄（Avici，無間地獄）的痛苦；能使婆羅門（Brahmin，印度教祭司）和在家居士歸向正道。能夠成就這樣偉大的莊嚴之事，使淺薄無知的女人也能領悟深刻的覺悟之意。以這樣的力量能夠降伏長爪梵志（Dirghanakha，一位外道論師），能夠摧毀薩遮尼揵（Satyaka Nigantha，一位耆那教論師）的勇猛之力；能夠使庵木吒婆羅門（Ambaksha，一位婆羅門）產生極大的恐怖；能夠止息尸羅匐婆羅門（Silavat，一位婆羅門）自以為是的智慧。用這甘露，愚昧無知的人飲用之後都能變得有大智慧；用這咒語的力量，使四大毒蛇都不能咬傷，暗中拔刀的盜賊也不能追趕；用這法眼能看清六入（六根，眼耳鼻舌身意）皆是空無自性的聚合；用這法軍能摧破五蓋（貪嗔癡慢疑）的怨敵，能夠保護智首（智慧的頭腦）不畏懼五欲（色聲香味觸）；用這智慧之船渡過煩惱的波濤大海，到達涅槃（Nirvana，寂滅）的彼岸；用這智慧度過大灰河，不讓內外諸入（六根和六塵）被燒煮。能夠使痛苦的感受像惡刺一樣，刺而不入；能夠在無明（Avidya，無知）的大黑暗中不迷失沉沒。如果有眾生能夠觀察這些，就能為他們照明，能夠安立眾生於戒律的平地，在念處（Smrti，正念）中得到止息，行走在精進的道路上，進入如意堂，登上五根（信進念定慧）之樓，進入五力（信力、精進力、念力、定力、慧力）之室，嗅著七覺支（七菩提分）的香氣，飲用八正道（八聖道分）的水，坐在有餘涅槃（有餘依涅槃）的床上，感受四禪（Dhyana，禪定）無漏的涼風。能夠做到這些，就是眾生真正的善知識。不毀壞清凈的戒律，能夠修習禪定，增長覺悟的智慧，能夠摧毀惡趣，得到解脫之道，觀察四諦（四聖諦）的方向，焚燒各種邪見的草，破除身見（薩迦耶見）的石頭，摧滅戒禁取（錯誤的戒律和修行方式）的大阿修羅（Asura，惡神），清楚地看見魔的五欲之箭，渡過曠野險惡的道路，進入涅槃城。斷絕貪慾的網，破除嫉妒的毗舍遮鬼（Pisacha，食人鬼），洗除慳吝貪婪，吐出我慢，放下我執和我所執，拔除貪嗔癡三毒的根，滅除各種煩惱，停止生死輪迴，斬斷愛慾的繩索，摧毀因緣的鎖鏈，能夠摧毀三有（欲界、色界、無色界）茂盛的大樹，永遠脫離胞胎，度過衰老、疾病、死亡、憂愁、悲傷、痛苦、煩惱，這巨大的苦海。 『想要了解因緣（Hetu，原因和條件），它的體性幽深微妙。如果用淺薄的智慧，
【English Translation】 English version Able to rescue those with extremely evil karma from the suffering of Mara (惡魔) and Avici (無間地獄); able to turn Brahmins (印度教祭司) and lay devotees towards the right path. Able to accomplish such great and adorned deeds, enabling women of shallow intellect to enter into profound awakened understanding. With such power, able to subdue Dirghanakha (一位外道論師), able to destroy the valiant strength of Satyaka Nigantha (一位耆那教論師); able to cause great terror in Ambaksha (一位婆羅門); able to stop the conceited wisdom of Silavat (一位婆羅門). With this nectar, foolish and ignorant people who drink it all become greatly wise; with the power of this mantra, the four great poisonous snakes cannot bite, and thieves who draw their swords in secret cannot pursue; with this Dharma eye, one can see that the six entrances (六根) are empty aggregates; with this Dharma army, one can destroy the enemies of the five coverings (貪嗔癡慢疑), able to protect the head of wisdom from fearing the five desires (色聲香味觸); with this boat of wisdom, one can cross the great ocean of afflictions and reach the shore of Nirvana (寂滅); with this wisdom, one can cross the great river of ashes, preventing the inner and outer entrances (六根和六塵) from being burned. Able to make painful sensations like evil thorns, piercing without entering; able to not be lost and submerged in the great darkness of Avidya (無知). If there are sentient beings who can observe these, one can provide illumination for them, able to establish sentient beings on the level ground of precepts, attain cessation in the Smrti (正念), walk on the path of diligent effort, enter the hall of wish fulfillment, ascend the tower of the five roots (信進念定慧), enter the chamber of the five powers (信力、精進力、念力、定力、慧力), smell the fragrance of the seven factors of enlightenment (七菩提分), drink the water of the eightfold path (八聖道分), sit on the bed of Nirvana with remainder, and feel the unconditioned cool breeze of the four Dhyanas (禪定). Able to do these things, one is a true good knowing advisor for sentient beings. Not destroying pure precepts, able to cultivate Dhyana, increasing the wisdom of awakening, able to destroy evil destinies, attain the path of liberation, observe the directions of the four noble truths (四聖諦), burn the grass of various wrong views, break the stone of self-view (薩迦耶見), destroy the great Asura (惡神) of adherence to precepts and rituals (錯誤的戒律和修行方式), clearly see the arrows of the five desires of Mara, cross the perilous road of the wilderness, and enter the city of Nirvana. Sever the net of greed, break the Pisacha (食人鬼) of jealousy, wash away stinginess and greed, spit out arrogance, relinquish self and what belongs to self, uproot the three poisons of greed, hatred, and delusion, extinguish all afflictions, stop the wheel of birth and death, cut the rope of love and desire, destroy the chain of conditions, able to destroy the flourishing great tree of the three realms (欲界、色界、無色界), forever leave the womb, and cross the great ocean of suffering of old age, sickness, death, sorrow, grief, pain, and distress. 'If you want to understand the Hetu (原因和條件), its nature is profound and subtle. If with shallow wisdom,
說其實相， 如人以頭， 欲壞石山。 是最大網， 彌綸三界； 此是邪林， 迷惑行者； 此是惡罥， 罥凡夫鹿。 入此罥者， 善法消滅， 摩旃陀羅， 毒箭所射。 此是智攢， 攢因緣海。 誰攢緣海？ 釋迦牟尼！ 成就大智， 涅槃甘露。」
此十二緣，唯佛能見，能除己惑及以化他。如昔所聞，折吒王在郁禪耶城，精勤修施、好行忍辱、恭敬宿長，勇猛大力，兵眾強盛威伏四海；明於治斷綏撫黎庶，如母牛念犢。後於異時，郁禪耶城疾疫大行死者過半，城中人民遂致希少。雖復咒藥欲禳災患，如蘇注火倍增熾劇。死亡者眾路少人跡，狐狼野干滿於里巷亦入人舍；雕鷲群飛，翳障日月；舉城悲號涕泣盈路，積尸城中猶如冢墓。時，折吒王見國人民死喪者眾，心懷憂惱，如入戰陣為怨所擒，愁悴憂怖發憤忘死。于夜靜時獨設方計，立志確然思，趁疫病鬼，以阿伽陀藥遍涂身體，咒索結身著如意寶鎧，手捉利劍單己獨步，即從殿下出于宮門，往到城中四衢道頭、神寺、塔廟，遍觀井中及橋樑下，處處林樹及市肆間。見有諸鬼色貌不同，言音各異，殘害兇惡殺害無度，死人屍骸羅列其前，髑髏為器盛人血髓，手探腸肚糞血玷汙，或以人腸交絡身體，諍食死人斗
【現代漢語翻譯】 現代漢語譯本 說其實相，如同有人用頭去撞擊石山，這是不可能成功的。 這是最大的羅網，覆蓋瀰漫整個三界（欲界、色界、無色界）；這是邪惡的森林，迷惑修行之人；這是罪惡的陷阱，用來捕捉凡夫俗子這隻迷途的鹿。 陷入這個陷阱的人，所有善良的品行都會消磨殆盡，如同被摩旃陀羅（Matangaka）的毒箭射中一般。 這是智慧的積累，積累了因緣之海。 誰積累了因緣之海？是釋迦牟尼（Sakyamuni）！他成就了偉大的智慧，獲得了涅槃（Nirvana）的甘露。
這十二因緣（指無明、行、識、名色、六入、觸、受、愛、取、有、生、老死），只有佛才能真正看清，能夠消除自身的迷惑，並且教化他人。正如過去所聽聞的，折吒王（King Cheta）在郁禪耶城（Ujjeni）時，精勤地修行佈施，喜好忍辱，恭敬年長的修行者，他勇猛有力，軍隊強大，威懾四海；他明智地處理政務，安撫百姓，就像母牛愛護自己的小牛一樣。後來在某個時候，郁禪耶城爆發了嚴重的瘟疫，死亡人數超過一半，城中的人口變得非常稀少。即使使用咒語和藥物來消除災難，也像用油澆火一樣，使災情更加嚴重。死亡的人很多，道路上很少有人行走，狐貍和野狗充滿了街巷，甚至進入人們的房屋；禿鷲成群飛舞，遮蔽了太陽和月亮；整個城市充滿了悲傷的哭號聲，道路上堆滿了屍體，整個城市就像一座巨大的墳墓。當時，折吒王看到國家的人民大量死亡，心中感到憂愁和煩惱，就像進入戰場被敵人抓住一樣，他憂愁恐懼，發憤忘死。在寂靜的夜晚，他獨自思考對策，立下堅定的決心，想要驅趕瘟疫鬼，他用阿伽陀藥（agada）涂遍全身，用咒索纏繞身體，穿上如意寶鎧，手持利劍，獨自一人從宮殿走出來，前往城中的四通八達的道路口、神廟、佛塔，遍觀水井中和橋樑下，以及各處的樹林和市場。他看到各種各樣的鬼，它們的顏色和外貌各不相同，發出的聲音也各不相同，它們殘暴兇惡，肆無忌憚地殺害人類，死人的屍體堆積在它們面前，它們用頭骨作為器皿盛放人血和骨髓，用手掏取腸子，糞便和血液沾滿了全身，有的用人的腸子纏繞身體，爭搶死人來吃。
【English Translation】 English version To speak of the true nature of reality is like a person trying to break a stone mountain with their head. This is the greatest net, encompassing the three realms (Desire Realm, Form Realm, Formless Realm); this is an evil forest,迷 confusing practitioners; this is a wicked snare, used to trap ordinary beings like a stray deer. Those who fall into this snare will have all their good qualities extinguished, as if shot by the poisoned arrow of Matangaka (摩旃陀羅). This is the accumulation of wisdom, accumulating the ocean of causes and conditions. Who accumulated the ocean of causes and conditions? It is Sakyamuni (釋迦牟尼)! He attained great wisdom and obtained the nectar of Nirvana (涅槃).
These twelve links of dependent origination (referring to ignorance, action, consciousness, name and form, the six entrances, contact, sensation, craving, grasping, becoming, birth, old age and death) can only be truly seen by the Buddha, who can eliminate his own delusions and transform others. As it was heard in the past, King Cheta (折吒王) in the city of Ujjeni (郁禪耶城) diligently practiced giving, loved to practice patience, respected senior practitioners, he was brave and powerful, his army was strong, and he awed the four seas; he was wise in handling government affairs, and pacified the people, like a mother cow caring for her calf. Later, at some time, a severe plague broke out in the city of Ujjeni, and the number of deaths exceeded half, and the population of the city became very sparse. Even using spells and medicines to eliminate disasters was like pouring oil on fire, making the disaster even more severe. Many people died, and few people walked on the roads. Foxes and jackals filled the streets and alleys, and even entered people's houses; vultures flew in groups, obscuring the sun and moon; the whole city was filled with sad cries, and the roads were filled with corpses, and the whole city was like a huge tomb. At that time, King Cheta saw that many people in the country were dying, and he felt worried and troubled, like being caught by the enemy on the battlefield. He was worried and afraid, and he was determined to forget death. In the quiet night, he thought about countermeasures alone, and made a firm determination to drive away the plague ghosts. He smeared his whole body with agada (阿伽陀藥), wrapped his body with a mantra rope, put on a wish-fulfilling treasure armor, held a sharp sword, and walked out of the palace alone, to the crossroads in the city, temples, pagodas, and looked all over the wells and under the bridges, as well as the forests and markets everywhere. He saw all kinds of ghosts, their colors and appearances were different, and the sounds they made were also different. They were brutal and vicious, killing humans recklessly, and the corpses of the dead were piled up in front of them. They used skulls as vessels to hold human blood and marrow, and used their hands to dig out intestines, and their bodies were covered with feces and blood. Some used human intestines to wrap around their bodies, and fought to eat the dead.
諍牽掣。如是惡鬼、魑魅、魍魎充滿城中。王見是已，如金翅鳥欲取龍時，即入鬼中呾叱鬼言：「何以故是？」以偈問曰：
「何故以人腸， 交絡汝身體， 手捉髑髏器， 盛滿血髓腦； 生為惡疫病， 常斷人命根， 啖食人血肉， 用自充飽足？」
諸鬼即時以偈答曰：
「我是夜行鬼， 法食人髓肉， 肪膏及五藏， 盡皆所甘嗜。 汝民今災患， 實是我所作。」
王復問言：「如是災患實汝作也？」羅剎答言：「是我所作。」王復語鬼：「汝今何不速舍此事？」諸鬼答言：「我不能捨，所以者何？
「刺法頭尖， 火體性熱， 羅剎之性， 法食人肉。」
王語鬼言：「汝今云何不欲舍耶？汝不見我刀色如青雲，亦如優缽華，亦如毒蛇大瞋恚時。以我臂力捉此利劍，足能令汝舍此惡事。」羅剎答言：「人帝！汝得自在，設以利刀切割我身猶如胡麻。雖能如是，災患之火猶不可滅。」王言：「云何不滅？」羅剎即時，指南大樹而答王言：「今彼樹下有大羅剎，面有三眼顧眄揮霍，狀貌兇丑，手摩目視，能為災厲死亡。疾病皆由彼作，令諸眾生死斃都盡。汝大丈夫可先降彼，彼若伏者我等隨順。」
王聞此語疾走往趣，叱言：「汝名字誰？」
【現代漢語翻譯】 現代漢語譯本 爭論牽扯不斷。這樣的惡鬼、魑魅（chī mèi，指山林中的妖怪）、魍魎（wǎng liǎng，指水中的妖怪）充滿了城中。國王看到這種情況，就像金翅鳥（一種神鳥）想要抓龍一樣，立即進入鬼群中呵斥鬼說：『這是為什麼？』用偈語問道： 『為何用人的腸子， 交錯纏繞你的身體， 手中拿著髑髏（dú lóu，指死人頭骨）器皿， 盛滿了血髓腦漿； 產生為惡性的疫病， 常常斷絕人的性命， 吞食人的血肉， 用來讓自己飽足？』 眾鬼立刻用偈語回答說： 『我是夜行鬼， 按規矩食用人的髓肉， 脂肪膏油和五臟， 都是我所喜愛的。 你們人民現在遭受的災難， 確實是我所造成的。』 國王又問：『這樣的災難確實是你們造成的嗎？』羅剎（luó chà，惡鬼）回答說：『是我造成的。』國王又對鬼說：『你們現在為什麼不趕快停止這些惡行？』眾鬼回答說：『我們不能停止，這是為什麼呢？』 『刺是尖的， 火的體性是熱的， 羅剎的本性就是， 按規矩食用人肉。』 國王對鬼說：『你們現在為什麼不想停止呢？你們沒看見我的刀色如青雲，也像優缽華（yōu bō huá，指青蓮花），也像毒蛇大發怒的時候。我用我的臂力握住這把利劍，完全可以使你們停止這些惡事。』羅剎回答說：『人間的帝王！你雖然可以隨意用利刀切割我的身體，就像切胡麻一樣。即使能這樣，災難的火焰仍然無法熄滅。』國王問：『為什麼不能熄滅？』羅剎立刻指向一棵大樹，回答國王說：『現在那棵樹下有一個大羅剎，面有三隻眼睛，左顧右盼，兇惡醜陋，用手撫摩眼睛觀看，能製造災禍死亡。疾病都是他造成的，讓所有眾生都死亡殆盡。你這位大丈夫可以先降伏他，如果他被降伏，我們就會順從。』 國王聽到這些話，迅速跑過去，呵斥道：『你叫什麼名字？』
【English Translation】 English version Disputes and entanglements arose incessantly. Such evil spirits, chī mèi (demons of the mountains and forests), and wǎng liǎng (demons of the water) filled the city. Seeing this, the king, like a Garuda (a mythical bird) wanting to seize a dragon, immediately entered the midst of the ghosts and rebuked them, saying, 'Why is this so?' He questioned them with a gatha (verse): 'Why do you use human intestines, to entwine your bodies, holding skull vessels in your hands, filled with blood, marrow, and brains; born as evil plagues, constantly severing the roots of human life, devouring human blood and flesh, to satiate yourselves?' The ghosts immediately replied with a gatha: 'We are night-roaming ghosts, whose lawful food is human marrow and flesh, fat, grease, and the five organs, are all what we relish. The calamities your people now suffer, are indeed caused by us.' The king further asked, 'Are these calamities truly caused by you?' The Rakshasa (a type of demon) replied, 'They are caused by me.' The king then said to the ghosts, 'Why do you not quickly cease these evil deeds?' The ghosts replied, 'We cannot cease, and why is that?' 'Thorns are sharp, the nature of fire is hot, the nature of Rakshasas is, to lawfully eat human flesh.' The king said to the ghosts, 'Why do you not wish to cease now? Do you not see that the color of my sword is like blue clouds, like a blue lotus (Utpala), like a venomous snake when greatly enraged. With the strength of my arms, I grasp this sharp sword, and I am fully capable of making you cease these evil deeds.' The Rakshasa replied, 'Human Emperor! You have the freedom to cut my body with a sharp knife as if cutting sesame seeds. Even if you could do so, the fire of calamity still cannot be extinguished.' The king asked, 'Why cannot it be extinguished?' The Rakshasa immediately pointed to a large tree and replied to the king, 'Beneath that tree is a great Rakshasa, with three eyes on his face, looking around wildly, with a fierce and ugly appearance, stroking his eyes and watching, capable of causing disasters and death. Diseases are all caused by him, causing all living beings to die completely. You, great man, can first subdue him, and if he is subdued, we will follow.' Upon hearing these words, the king quickly ran towards him and rebuked him, saying, 'What is your name?'
羅剎答言：「我名乘腹，隨欲現形，以我之力使汝人民悉被災患。」王聞是已，便自唱言：「我今得息。」羅剎問曰：「云何言息？」王言：「我久思惟誰苦世間？今始得汝，便為不復疲苦也。」羅剎問言：「汝今欲作何等？」王言：「我此利劍未曾嘗血，今為國人，必以此刀當飲汝血如飲甘露。」羅剎言：「徒為此事，不能解汝疲勞之果。」王問言：「云何不解疲勞之果？」羅剎答言：「汝今且觀南三門裡有羅剎名曰大鼓，須勇健力乃可降伏。我今住此不棄汝走，先可降彼。」
王聞其言，于大闇中，奮劍直進即到南門。見大鼓羅剎，高視卻偃翹腳而坐，身有三頭著于甲冑，捉三歧戟其色青黑甚可怖畏。王即念言：「彼鬼今日作惡已竟，自得閑樂，唯我慘悴。以我威武，能使諸王頂戴，我足為此羅剎之所𣣋惱。」羅剎見王威德嚴厲，驚惶而起叉手合掌，舉著頂上而作是言：「善來，大王！威德尊重如似帝釋，悲救世人來至我所。」王言：「羅剎！汝為我民作大衰患，詐稱讚我，所作極惡。」羅剎言：「王若信我語者聽我所說，世間災患及非災患，非我所作。今城外有鬼名摩訶舍涅，于夜行中最為自在，四頭、四面有大威力，是我之主，若能伏彼得大名稱。」
王聞此語疾走出城，見彼羅剎以髑髏為鬘系
【現代漢語翻譯】 現代漢語譯本 羅剎回答說：『我的名字叫乘腹（羅剎名，意為以腹部承載），可以隨意顯現各種形態，憑藉我的力量，能使你的人民都遭受災禍。』國王聽了這話，便自言自語地說：『我現在可以得到休息了。』羅剎問道：『為什麼說可以休息了？』國王說：『我長久以來都在思考誰是世間的禍患？現在終於找到了你，我就不會再感到疲憊痛苦了。』羅剎問道：『你現在想做什麼？』國王說：『我的這把利劍還未曾沾染過鮮血，今天爲了我的國民，我一定要用這把刀來飲你的血，就像飲用甘露一樣。』羅剎說：『這樣做是徒勞的，不能解除你的疲勞。』國王問道：『為什麼不能解除我的疲勞呢？』羅剎回答說：『你現在可以看看南三門裡有個羅剎名叫大鼓（羅剎名），需要非常勇猛強健的力量才能降伏他。我現在住在這裡不會拋棄你逃走，你可以先去降伏他。』 國王聽了這話，在大黑暗中，揮舞著劍徑直前進，到達南門。看見大鼓羅剎，高傲地仰著頭，翹著腳坐著，身上有三個頭，穿著鎧甲，拿著三叉戟，顏色青黑，非常可怕。國王心想：『這鬼今天作惡完畢，自己得到安閑快樂，只有我悲慘憔悴。憑我的威武，能使諸王頂禮膜拜我的腳，卻被這羅剎所惱怒。』羅剎看見國王威嚴強大，非常驚慌地站起來，叉手合掌，舉過頭頂，說道：『善來，大王！您的威德尊貴如同帝釋天（佛教護法神），悲憫救助世人來到我這裡。』國王說：『羅剎！你給我的百姓帶來巨大的災禍，還假意讚美我，所作所為極其惡劣。』羅剎說：『大王如果相信我的話，就聽我說，世間的災禍和非災禍，都不是我所做的。現在城外有個鬼名叫摩訶舍涅（羅剎名），在夜晚行動時最為自在，有四個頭、四張臉，有很大的威力，是我的主人，如果能降伏他，就能得到很大的名聲。』 國王聽了這話，迅速走出城外，看見那個羅剎用骷髏做成花鬘繫在身上。
【English Translation】 English version The Rakshasa (a type of demon) replied, 'My name is Carana-garbha (Rakshasa name, meaning 'one who carries in the belly'), I can manifest in any form I desire, and through my power, I can inflict calamities upon all your people.' Upon hearing this, the king said to himself, 'Now I can finally rest.' The Rakshasa asked, 'Why do you say you can rest?' The king said, 'For a long time, I have been pondering who is the cause of suffering in this world? Now that I have finally found you, I will no longer feel weary and distressed.' The Rakshasa asked, 'What do you intend to do now?' The king said, 'My sword has never tasted blood, but today, for the sake of my people, I will use this sword to drink your blood as if it were ambrosia.' The Rakshasa said, 'Doing so is futile and will not relieve your weariness.' The king asked, 'Why will it not relieve my weariness?' The Rakshasa replied, 'You should now look inside the south three gates, there is a Rakshasa named Maha-danda (Rakshasa name), who can only be subdued with great courage and strength. I will stay here and not abandon you, you can subdue him first.' Upon hearing this, the king, in the great darkness, brandished his sword and went straight to the south gate. He saw the Maha-danda Rakshasa, sitting arrogantly with his head held high and his legs crossed, with three heads on his body, wearing armor, and holding a trident, its color was blue-black, making him very frightening. The king thought to himself, 'This demon has finished his evil deeds today and is enjoying leisure and happiness, while I am miserable and haggard. With my power, I can make kings bow down and worship my feet, yet I am being annoyed by this Rakshasa.' The Rakshasa saw the king's majestic power and was startled. He stood up in a panic, crossed his hands, and raised them above his head, saying, 'Welcome, Great King! Your majestic virtue is as revered as Indra (Buddhist protector deity), and you have come to my place out of compassion to save the world.' The king said, 'Rakshasa! You have brought great calamity to my people, and you falsely praise me, your actions are extremely evil.' The Rakshasa said, 'If the king believes my words, then listen to what I have to say. The calamities and non-calamities in the world are not caused by me. Now, outside the city, there is a demon named Maha-syena (Rakshasa name), who is most free to roam at night, with four heads and four faces, and great power. He is my master, and if you can subdue him, you will gain great fame.' Upon hearing these words, the king quickly went out of the city and saw that Rakshasa wearing a garland made of skulls.
四頭上，以大象濕皮而作衣服，復以蟒蛇縈繫其腰，種種毒蛇以為瓔珞，鋸牙雙出用懸人腹，其身洪壯以血涂之，手足支節如赤栴檀。復以髑髏盛滿血膿安置於前，吁吸啜啖以為飽足，手捉利戟燒死人尸。王睹是已，儀容嚴肅雄心振動，譬如暴風吹鼓大樹，如兩師子共相見時，即奮威猛譀䜕而言：「叱！夜行主欺我何甚，縱放毒惡傷害我民，咒藥醫療如蘇注火，汝於今者死時到矣！」羅剎答言：「地主！且莫速忿，聽我且說為災患者，先問我過然後加罪。百姓災患非我所作，而我微弱不得自在為他使役。於此前路有婦女鬼，為彼驅策制不由己。」王復問言：「彼婦女者狀貌云何？」答言：「極惡，外詐善軟，心懷毒虐，須臾變惑若干色像，須降伏彼，我當隨從。」王即思惟：「此不自在但當求彼。」
時羅剎女捨己身相，而化作王所重夫人，在王后行語于王言：「我常為王最所愛重，何以棄我夜行至此，更愛誰耶？」王于爾時，卒聞其言未體真偽，回首顧瞻，尋知是鬼。王語其言：「大德！且住！汝啖一城人民都盡，而於今者欲食我耶？譬如暴河力能漂沒，唯不能浮大石重山。」王捉其手而語之言：「舍汝幻惑，復汝本形。汝作大惡，今我執汝非枉橫也。」羅剎即時合掌作禮而言：「我今誠心歸命于王。」王時
【現代漢語翻譯】 現代漢語譯本 這個羅剎有四個頭，用浸濕的大象皮做衣服，又用蟒蛇纏繞腰間，用各種毒蛇做成瓔珞，露出鋸齒般的牙齒，用來懸掛人的腹部，他的身體高大強壯，用鮮血塗抹全身，手腳的關節像紅色的栴檀木。又用頭蓋骨盛滿血和膿，放在身前，呼呼地吸食，以此為飽，手裡拿著鋒利的戟，燒烤死人的屍體。國王看到這些，儀容嚴肅，雄心勃勃，像暴風吹動大樹，又像兩隻獅子相遇，立刻奮起威猛，大聲呵斥道：『叱！夜行主，你欺負我太甚，縱容毒惡傷害我的百姓，用咒語和藥物治療就像用蘇合香油澆火一樣，你現在死期到了！』羅剎回答說：『地主！請不要這麼快發怒，聽我說說造成災害的原因，先問清我的過錯，然後再加罪。百姓的災患不是我造成的，而且我微弱無力，不能自主，是被他人驅使。在此之前的路上，有一個婦女鬼，是她在驅使我，我身不由己。』國王又問：『那個婦女鬼長什麼樣子？』羅剎回答說：『極其醜惡，外表假裝善良柔弱，內心懷著惡毒殘暴，一會兒變化迷惑成各種各樣的形象，必須先降伏她，我才能跟隨您。』國王心想：『這個羅剎不自在，應該先找到那個婦女鬼。』 這時，羅剎女捨棄了自己的身相，變化成國王寵愛的夫人，在國王身後走著，對國王說：『我一直是國王最寵愛的人，為什麼拋棄我，夜晚來到這裡，又愛上了誰呢？』國王當時突然聽到她說話，沒有辨別真假，回頭看去，隨即知道是鬼。國王對她說：『大德！請住手！你吃掉了一座城的人民，現在又要吃我嗎？就像暴漲的河流，力量能夠漂沒一切，唯獨不能浮起巨大的石頭和沉重的大山。』國王抓住她的手對她說：『捨棄你的幻象，恢復你的本來面目。你作惡多端，現在我抓住你並非冤枉。』羅剎立刻合掌作禮說：『我現在真心歸順於您。』國王當時
【English Translation】 English version This Rakshasa (demon) had four heads, wore clothes made of wet elephant skin, and had a python wrapped around his waist. He wore various poisonous snakes as necklaces, and his jagged teeth protruded, used to hang human abdomens. His body was huge and strong, smeared with blood, and the joints of his hands and feet were like red sandalwood. He also had a skull filled with blood and pus placed in front of him, which he sucked and devoured to satisfy his hunger, holding a sharp halberd and burning the corpses of the dead. When the king saw this, his demeanor was solemn and his ambition stirred, like a storm blowing a large tree, or like two lions meeting each other. He immediately mustered his might and roared: 'Chih! Lord of the Night, you deceive me too much, indulging in wickedness and harming my people. Curing with spells and medicine is like pouring ghee (clarified butter) on a fire. Your death is at hand!' The Rakshasa replied: 'Lord of the Land! Please do not be so quick to anger. Listen to me explain the cause of the disaster. First ask about my faults, and then punish me. The people's suffering is not caused by me, and I am weak and unable to act freely, but am employed by others. On the road ahead, there is a female ghost who drives me and controls me against my will.' The king then asked: 'What does that female ghost look like?' The Rakshasa replied: 'Extremely evil, outwardly feigning kindness and gentleness, but harboring malice and cruelty in her heart. In an instant, she transforms and confuses with various appearances. You must subdue her first, and then I will follow you.' The king thought to himself: 'This Rakshasa is not free, I should first seek out that female ghost.' At that time, the Rakshasi (female demon) abandoned her own form and transformed into the king's beloved wife, walking behind the king and saying to him: 'I have always been the king's most beloved. Why have you abandoned me and come here at night? Who else do you love?' The king, hearing her words suddenly, did not discern their truth or falsehood. He turned his head to look, and immediately knew it was a ghost. The king said to her: 'Great Virtue! Please stop! You have devoured the people of an entire city, and now you want to eat me? It is like a raging river, which has the power to submerge everything, but cannot float a large stone or a heavy mountain.' The king grabbed her hand and said to her: 'Abandon your illusions and restore your original form. You have committed great evils, and now I seize you, it is not unjust.' The Rakshasi immediately put her palms together in reverence and said: 'I now sincerely take refuge in the king.' The king then
即更聞有異聲，顧望四方。羅剎問言：「何以顧望？」王復問言：「是何妙聲？」羅剎答言：「我過欲導，發此歌音聲、彈琴聲者是我根本，一切災患彼女所為，坐彼女人使我住此。」
王時即便知此羅剎為他所使，復捉歌女而問之言：「汝名為誰？」羅剎答言：「我名三垂髮。」復作是言：「我更有王名曰四牙。」
王聞此語即舍歌女，求彼四牙羅剎即擒獲之。時此四牙語于王言：「亦非我過，去此不遠有六羅剎：一名云盧，二名山嶽，三名甕腹，四者金剛主，五者見毒，六名擲罥。此六羅剎童子是我之主。」
王聞此語往趣其所，即復捉得彼六羅剎。羅剎復言：「我亦為他使。」王即問言：「誰使于汝？」六羅剎言：「有二羅剎：一名牛耳，二名手戟。能使於我。」
王即推得。復語王言：「我不自在，我更有主。」問言：「是誰？」羅剎答言：「名速疾金翅鳥。」
即時復捉彼金翅鳥。金翅鳥言：「有三男子是我之主：一名極惡，二名火發，三名栴檀。」王即思惟：「我今求鬼欲滅災患，而此諸鬼展轉相示曠路長遠；雖復長遠，若不推得其根本者終不休息。」
王復前進見三羅剎，彼羅剎等遙見王來即便避走。王即言：「住！我此利劍未曾施用。我為擁護國民，跋涉遠路
【現代漢語翻譯】 現代漢語譯本：隨即（即更聞）聽到有奇異的聲音，國王環顧四方（顧望四方）。羅剎（Rakshasa，惡鬼）問道：『你為何環顧四方？』國王反問道：『這是什麼美妙的聲音？』羅剎回答說：『我過去想要引導（眾生），發出這種歌聲和彈琴聲的是我的根本（根本，指源頭），一切災禍都是她所為，因為這個女人我才住在這裡。』 國王當時（王時即便）就知道這個羅剎是被他人指使的，又抓住歌女問道：『你叫什麼名字？』羅剎回答說：『我名叫三垂髮。』又說：『我還有個國王名叫四牙。』 國王聽到這話（王聞此語）就放開歌女，尋找那個四牙羅剎，隨即抓住了他。當時這個四牙對國王說：『也不是我的過錯，離這裡不遠有六個羅剎：一名云盧，二名山嶽，三名甕腹，四名金剛主，五名見毒，六名擲罥。這六個羅剎童子是我的主人。』 國王聽到這話（王聞此語）就前往他們所在之處，隨即又抓住了這六個羅剎。羅剎又說：『我也是被他人指使的。』國王就問道：『是誰指使你們？』六個羅剎說：『有兩個羅剎：一名牛耳，二名手戟。能夠指使我們。』 國王隨即抓住了他們（王即推得）。他們又對國王說：『我也不自由，我還有主人。』國王問道：『是誰？』羅剎回答說：『名叫速疾金翅鳥（Garuda，一種神鳥）。』 國王立即抓住了那個金翅鳥。金翅鳥說：『有三個男子是我的主人：一名極惡，二名火發，三名栴檀。』國王心想（王即思惟）：『我如今尋求鬼怪是爲了消滅災禍，而這些鬼怪輾轉相告，道路漫長遙遠（曠路長遠）；即使道路漫長遙遠，如果不能推究到它們的根本，我終究不會停止。』 國王又繼續前進，看見三個羅剎，那些羅剎遠遠地看見國王來了，就逃避走開。國王就說：『站住！我的這把利劍還未曾使用。我爲了擁護國民，跋涉遠路（跋涉遠路）。』
【English Translation】 English version: Immediately (Ji Geng Wen) he heard a strange sound, and the king looked around (Gu Wang Si Fang). The Rakshasa (Rakshasa, demon) asked, 'Why are you looking around?' The king asked in return, 'What is this wonderful sound?' The Rakshasa replied, 'I used to want to guide (sentient beings), and the one who makes this singing and playing sound is my root (Gen Ben, origin). All disasters are caused by her, and I live here because of this woman.' The king then (Wang Shi Ji Bian) knew that this Rakshasa was being instructed by others, and he grabbed the singing girl and asked, 'What is your name?' The Rakshasa replied, 'My name is San Chui Fa.' And said, 'I also have a king named Si Ya.' When the king heard this (Wang Wen Ci Yu), he let go of the singing girl and looked for the Si Ya Rakshasa, and immediately caught him. At that time, this Si Ya said to the king, 'It is not my fault either. Not far from here, there are six Rakshasas: one named Yun Lu, two named Shan Yue, three named Weng Fu, four named Jingang Zhu, five named Jian Du, and six named Zhi Juan. These six Rakshasa boys are my masters.' When the king heard this (Wang Wen Ci Yu), he went to where they were and immediately caught the six Rakshasas. The Rakshasa said again, 'I am also instructed by others.' The king asked, 'Who instructed you?' The six Rakshasas said, 'There are two Rakshasas: one named Niu Er and two named Shou Ji. They can instruct us.' The king immediately caught them (Wang Ji Tui De). They said to the king again, 'I am not free either, I still have a master.' The king asked, 'Who is it?' The Rakshasa replied, 'Named Su Ji Jinchi Niao (Garuda, a kind of mythical bird).' The king immediately caught that Garuda. The Garuda said, 'There are three men who are my masters: one named Ji E, two named Huo Fa, and three named Zhan Tan.' The king thought (Wang Ji Si Wei): 'I am now seeking ghosts to eliminate disasters, and these ghosts tell each other that the road is long and far away (Kuang Lu Chang Yuan); even if the road is long and far away, if I cannot find their root, I will never stop.' The king continued to move forward and saw three Rakshasas. Those Rakshasas saw the king coming from a distance and avoided and ran away. The king said, 'Stop! My sharp sword has never been used. I am wading through long distances (Ba She Yuan Lu) to protect the people.'
故來至此。汝等云何返舍我走？」羅剎聞王安慰之言，尋便回還合掌而言：「離此不遠有浪叢冢諸惡禽獸樔穴，彼中狐狼、野干、豺貍、羆虎、雕鷲、鴟梟互相搏食，出大惡聲交橫充滿。」王復問言：「彼有何物？」答言：「彼有羅剎，形貌粗大癰踵肥脹笑渴皴剝，色若黑雲，搖動兩目光如掣電，利牙重出銜唇瞋怒；種種鬼神以為眷屬，諸惡鬼神無不率從。世間非法皆是彼作，兇黨熾盛最難調伏。若能降伏大力鬼者，王之威德流聞天下，我等亦當屈折隨順。」
王聞此語，勇猛奮發不能自制，如海濤波即到彼所。塵霧、晦暝、猛風、絕炎吹死人段，障蔽昏暗都無所見。見彼羅剎形容狀貌如向所說，繞其左右臭穢盈積，處處皆有髑髏之𧂐、發爪之聚積如山嶽；弊壞故衣散壞在地，𤬪甕破瓦無可行處；或見膀脹疽蟲爛壞，惡聲怪戰遍滿其中，如刀兵劫甚可怖畏。復有諸鬼皆食肉血以自肥飽，都是兇險殘害之眾。眼如電光頭上火然，鼻大皰凸雙牙鋒出，其耳如箕，形狀醜惡說不可盡。虎狼之皮以為衣服，髑髏盛脂置於右手寫著火中。王見是已，即便憂愁唱言：「咄哉！云何自恃己力暴惡乃爾？我不摧滅不得自立；若以咒藥之力鬼皆走散，我今應當疾走直前，以其左手捉羅剎發。我為國民除災患故，必當滅此羅剎之主。
【現代漢語翻譯】 現代漢語譯本：因此我來到這裡。你們為何要拋棄我逃走？』羅剎（惡鬼）聽到國王安慰的話，立刻轉身回來，合掌說道：『離這裡不遠的地方，有一個遍佈墳墓的荒地，那裡是各種惡禽猛獸的巢穴。狐貍、狼、野干（一種野獸）、豺、貍、熊、虎、雕、鷲、鴟（貓頭鷹）、梟（惡鳥）互相殘殺吞食，發出巨大的惡聲，交雜迴盪，充滿各處。』國王又問：『那裡有什麼東西？』羅剎回答說：『那裡有羅剎（惡鬼），形貌粗大，長滿癰腫，肥胖腫脹，笑聲乾渴，面板皴裂剝落，顏色像黑雲一樣，搖動兩眼，目光像閃電一樣，鋒利的牙齒重疊突出，咬著嘴唇，滿臉憤怒；各種鬼神都作為他的眷屬，所有惡鬼都聽從他的命令。世間一切非法之事都是他做的，兇惡的勢力非常強盛，最難調伏。如果能降伏這個大力鬼，您的威德就會傳遍天下，我們也會屈服順從。』 國王聽到這些話，勇猛之心奮發，不能自已，像海濤一樣奔涌到那個地方。塵土、霧氣、昏暗、狂風、絕滅的火焰吹著死人的殘肢斷體，遮蔽昏暗，什麼都看不見。他看見那些羅剎（惡鬼）的形容狀貌，正如先前所說的那樣，羅剎的周圍堆滿了臭穢之物，到處都是頭蓋骨的瓦礫、頭髮和指甲的堆積，像山嶽一樣；破爛的舊衣服散落在地上，破損的甕和破瓦片，沒有可以行走的地方；或者看見膨脹的身體，長滿膿瘡，腐爛壞死，噁心的聲音和奇怪的顫動遍佈其中，像刀兵劫難一樣，非常可怕。還有各種鬼都吃肉喝血來使自己肥飽，都是兇險殘害的傢伙。眼睛像閃電一樣，頭上燃燒著火焰，鼻子又大又腫，雙牙鋒利突出，耳朵像簸箕一樣，形狀醜惡，說也說不盡。用虎狼的皮做衣服，用頭蓋骨盛著油脂，放在右手上，點燃火焰。國王看到這些，立刻憂愁起來，說道：『唉！為何如此自恃己力，暴虐兇惡到這種地步？我不摧毀你們就無法自立；如果用咒語和藥物的力量，鬼都會逃散，我現在應當快速向前，用左手抓住羅剎（惡鬼）的頭髮。我爲了國民消除災難，必定要滅掉這個羅剎（惡鬼）之主。』
【English Translation】 English version: Therefore I have come here. Why do you abandon me and run away?' The Rakshasa (demon), hearing the king's words of comfort, immediately turned back, joined his palms, and said, 'Not far from here is a desolate land filled with tombs, a nesting place for various evil birds and beasts. Foxes, wolves, jackals, wildcats, bears, tigers, eagles, vultures, owls, and screech owls devour each other, emitting great, evil sounds that echo and fill the area.' The king then asked, 'What is there?' The Rakshasa replied, 'There are Rakshasas (demons) there, with coarse and large appearances, covered in boils and swellings, fat and bloated, with parched laughter and cracked, peeling skin, their color like black clouds, their eyes shaking with lightning-like flashes, sharp teeth protruding, biting their lips in anger; various ghosts and spirits are their retinue, and all evil ghosts follow their commands. All the unlawful deeds in the world are done by them, their fierce power is very strong, and they are most difficult to subdue. If you can subdue this powerful ghost, your virtue will spread throughout the world, and we will also submit and obey.' Hearing these words, the king's courage surged forth, and he could not restrain himself, rushing to that place like a tidal wave. Dust, mist, darkness, fierce winds, and extinguished flames blew the severed limbs of the dead, obscuring everything in darkness, so that nothing could be seen. He saw the Rakshasas (demons) with the appearances described earlier, surrounded by accumulated filth, everywhere littered with shards of skulls, piles of hair and nails like mountains; tattered old clothes scattered on the ground, broken urns and shattered tiles, with no place to walk; or he saw swollen bodies, covered in festering sores, rotting and decaying, with disgusting sounds and strange tremors filling the area, like a calamity of war, extremely frightening. There were also various ghosts who ate flesh and drank blood to fatten themselves, all of them dangerous and harmful beings. Their eyes were like lightning, their heads ablaze with fire, their noses large and swollen, their sharp teeth protruding, their ears like winnowing baskets, their shapes ugly beyond description. They wore tiger and wolf skins as clothing, held skulls filled with fat in their right hands, and set them ablaze. Seeing this, the king immediately became sorrowful and exclaimed, 'Alas! Why do you rely so much on your own strength, being so violent and cruel? I cannot stand if I do not destroy you; if I use the power of spells and medicine, the ghosts will all scatter, so I must now rush forward and grab the Rakshasa's (demon's) hair with my left hand. For the sake of eliminating disasters for my people, I must destroy this Rakshasa (demon) lord.'
」作是語已遍觀四方，即時騰踴如師子吼：「上歸諸天四方神祇，國中災患毒樹之本，我當拔去。」即頓其發。
羅剎自恃力，𠿜𠿜笑言：「誰于暴河乃欲截流？誰人虎口欲數其齒？而故來觸猛惡毒蛇？一切世間雄猛丈夫，數千億萬我皆摧滅。云何敢爾頓掣我發？且置勿言。而一切世間大力雄猛都無有能與我敵者，唯除折吒，是誰小䜿敢捉我發？」
王聞稱已，即時喜勇而語鬼言：「善哉，賢士！言折吒者，即我身是。」鬼聞是語驚喜而言：「聽我悔過，愿王垂愍莫加瞋忿，自今已后一切災患為王除去。」作是語已，忽然不現。
王威力故鬼神退散，國中人民倍復熾盛，無諸災患同於諸天。◎
無明羅剎集捲上 大正藏第 16 冊 No. 0720 無明羅剎集
無明羅剎集卷中
失譯人名附秦錄
◎複次，以何義故，說此譬喻？不為綺語，不為非時。所以者何？為欲增廣佛法甚深義故；為欲顯示因緣理故，作是種種眾多方喻。言王城者，喻於三有。三有城中有生、老、病、死、憂、悲苦惱，愛別離苦、求不得苦、怨憎會苦，毀罵惡名、持戒破戒，如是種種無量諸苦不可稱計。煩惱災疫喪失善根。
菩薩悲愍，猶如母牛念于犢子，而為眾生作真親友，堅誓勇
【現代漢語翻譯】 現代漢語譯本：說完這些話后，他環顧四方，隨即騰空躍起，如獅子吼般說道：『我將回歸諸天，以及四方神祇，我要拔除這國家中所有災患和毒樹的根源。』說完，便猛然抓住自己的頭髮。
羅剎（Rakshasa，惡鬼）仗恃著自己的力量，狂笑著說：『誰敢在暴烈的河流中截斷水流？誰人敢在老虎口中數它的牙齒？竟然敢來觸碰我這條兇猛惡毒的蛇？一切世間雄猛的丈夫，即使有數千億萬，我都能摧毀。怎麼敢這樣拉扯我的頭髮？暫且不說。一切世間大力雄猛的人，都沒有能與我匹敵的，除非是折吒（Cheta，金剛力士），是誰這樣的小東西敢抓我的頭髮？』
國王聽到羅剎這樣說，頓時充滿喜悅和勇氣，對鬼說道：『好啊，賢士！你說的折吒（Cheta，金剛力士），就是我。』鬼聽到這話，又驚又喜地說：『請聽我懺悔，愿國王垂憐，不要發怒，從今以後，我將為國王除去一切災患。』說完這些話，忽然消失不見。
由於國王的威力的緣故，鬼神退散，國家中的人民比以前更加興盛，沒有各種災患，如同生活在諸天之中。
◎
《無明羅剎集》捲上 大正藏第 16 冊 No. 0720 《無明羅剎集》
《無明羅剎集》卷中
失譯人名附秦錄
◎再次，因為什麼緣故，要說這個譬喻？不是爲了花言巧語，也不是爲了不合時宜。這是為什麼呢？爲了增廣佛法甚深的意義；爲了顯示因緣的道理，才作了這樣種種眾多的方便比喻。所說的王城，是比喻三有（Trailokya，欲界、色界、無色界）。三有城中有生、老、病、死、憂愁、悲傷、痛苦煩惱，愛別離苦、求不得苦、怨憎會苦，譭謗謾罵的惡名、持戒和破戒，像這樣種種無量的痛苦，不可稱量計算。還有煩惱、災疫，以及喪失善根的痛苦。
菩薩（Bodhisattva）悲憫眾生，猶如母牛思念自己的小牛，而為眾生作真正的親友，堅定地發誓，充滿勇氣。
【English Translation】 English version: After saying these words, he looked around in all directions, and then leaped up and roared like a lion: 'I shall return to the heavens and the gods of the four directions, and I shall uproot the source of all disasters and poisonous trees in this country.' Having said that, he suddenly grabbed his own hair.
The Rakshasa (惡鬼), relying on his own strength, laughed wildly and said: 'Who dares to cut off the flow in a violent river? Who dares to count the teeth in a tiger's mouth? And dares to touch me, this fierce and venomous snake? All the brave and mighty men in the world, even if there are hundreds of billions, I can destroy them all. How dare you pull my hair like this? Let's not talk about it for now. There is no one in all the world who is strong and mighty enough to be my enemy, except for Cheta (金剛力士). Who is this little thing that dares to grab my hair?'
The king, hearing the Rakshasa say this, was filled with joy and courage, and said to the ghost: 'Well done, virtuous one! The Cheta (金剛力士) you speak of is me.' The ghost, hearing these words, was both surprised and delighted, and said: 'Please hear my repentance, may the king have mercy and not be angry. From now on, I will remove all disasters for the king.' After saying these words, he suddenly disappeared.
Because of the king's power, the ghosts and spirits retreated, and the people in the country became even more prosperous than before, without any disasters, as if living in the heavens.
◎
《Collection of Ignorance Rakshasas》 Volume 1 Taisho Tripitaka Volume 16 No. 0720 《Collection of Ignorance Rakshasas》
《Collection of Ignorance Rakshasas》 Volume 2
Attached Qin Record of Lost Translator's Name
◎Furthermore, for what reason is this metaphor spoken? Not for flowery language, nor for inappropriate timing. Why is that? It is to expand the profound meaning of the Buddha's Dharma; it is to reveal the principle of cause and condition, that these various and numerous expedient metaphors are made. The so-called royal city is a metaphor for the three realms of existence (Trailokya, 欲界、色界、無色界). In the city of the three realms, there are birth, old age, sickness, death, sorrow, grief, suffering, the pain of separation from loved ones, the pain of not getting what one wants, the pain of meeting with those one hates, the evil reputation of slander and abuse, upholding precepts and breaking precepts, like this, all kinds of immeasurable sufferings cannot be measured or counted. There are also afflictions, disasters, and the pain of losing good roots.
The Bodhisattva (菩薩) has compassion for all beings, like a mother cow thinking of her calf, and becomes a true friend to all beings, firmly vowing and full of courage.
猛救濟一切。善知生死結習因果，善能曉了法以非法，具足四攝成就一乘。大心眾生，觀察五道輪轉受苦，常為四大毒蛇、五陰怨賊、六入空聚，愛詐親善愚癡五欲，計我、我所之所侵害。「是諸眾生煩惱所縛，云何今者而不拔濟？」
菩薩思惟如是事已，從宮殿起即便出家，被精進鎧，四攝神咒而自擁護，身念良藥以自涂體，忍辱功德以為矛盾，無量劫中所修智慧猶如利劍，專心正念如王大道。坐道場時觀察一切世間苦原，發大弘誓必拔其本。此苦原者，逼切眾生為大苦惱，眾患之首，九十六種愚癡所弊，不識生、老、病、死過患之源。
菩薩爾時，以正觀察見老、病、死無量苦患。解是義已，即問老言：「汝名為誰？」老即答言：「我名為老？」菩薩問言：「汝何所老？」老答言：「而我老者，能老三界。」菩薩問言：「更何所作？」老答言：「我無所作。」菩薩言：「汝為愛樂而作饑儉。汝懷憶念，猶如野象蹋芭蕉林盡皆摧碎；汝是曠野懸遠險路，能滅六根喜樂之樂；能壞壯色，如雹害花移徙盛力；能使消滅干竭六情。云何而言：我無所作！」老答言：「此事實爾。」菩薩言：「老者二字，三界都聞不解其義。」老復言曰：「汝今真實究盡知我。」菩薩問曰：「彼第二者，為是誰耶？」老答言：「
【現代漢語翻譯】 現代漢語譯本： 普遍救濟一切眾生。 善於瞭解生死輪迴的根源和因果關係， 善於明辨正法與非法， 具備四攝法（佈施、愛語、利行、同事）成就唯一佛乘。 具有大慈悲心的菩薩， 觀察五道（地獄、餓鬼、畜生、人、天）眾生輪轉受苦， 常常被四大毒蛇（地、水、火、風）、五陰（色、受、想、行、識）怨賊、六入（眼、耳、鼻、舌、身、意）空聚， 以及用虛假的親善和愚癡的五欲（色、聲、香、味、觸）來偽裝的『我』和『我所』所侵害。「這些眾生被煩惱所束縛， 如今怎能不救拔他們呢？」 菩薩思惟這些事情之後， 從宮殿起身便出家修行， 身披精進的鎧甲， 用四攝法和神咒來保護自己， 身涂身念良藥來滋養身體， 以忍辱的功德作為抵禦傷害的矛盾， 用無量劫中所修的智慧作為鋒利的寶劍， 專心致志的正念如同通往王都的大道。 在菩提道場打坐時， 觀察一切世間的痛苦根源， 發出宏大的誓願必定要拔除這些痛苦的根本。 這些痛苦的根源， 逼迫眾生使他們遭受巨大的苦惱， 是各種疾病的首要原因， 被九十六種愚癡邪見所矇蔽， 不認識生、老、病、死的過患根源。 菩薩當時， 以正確的觀察， 見到老、病、死無量的痛苦和災患。 理解了這個道理之後， 就問『老』說：「你叫什麼名字？」 『老』回答說：「我名叫『老』。」 菩薩問：「你使什麼衰老？」 『老』回答說：「我所能使衰老的， 是三界（欲界、色界、無色界）眾生。」 菩薩問：「還做什麼其他的事情？」 『老』回答說：「我沒有做什麼。」 菩薩說：「你爲了愛慾而製造饑荒和貧困。 你懷有的憶念， 就像野象踐踏芭蕉林一樣全部摧毀； 你是曠野中懸遠而危險的道路， 能滅除六根（眼、耳、鼻、舌、身、意）的喜樂之樂； 能摧毀強壯的容色， 就像冰雹傷害鮮花一樣轉移盛壯的力量； 能使六情（喜、怒、哀、樂、愛、惡）消滅乾涸。 怎麼能說：我沒有做什麼！」 『老』回答說：「這些事情確實是這樣。」 菩薩說：「『老』這個字， 三界都聽聞過卻不理解它的含義。」 『老』又說：「你現在真實地徹底地瞭解了我。」 菩薩問道：「那第二個， 是誰呢？」 『老』回答說：「是……」
【English Translation】 English version: Universally rescuing all. Being skilled in understanding the causes and effects of the cycle of birth and death, being skilled in discerning Dharma from non-Dharma, fully possessing the Four Embracing Dharmas (giving, kind speech, beneficial action, and cooperation) to accomplish the One Vehicle. Great-minded beings, observing the suffering of beings revolving in the Five Paths (hell, hungry ghosts, animals, humans, and gods), are constantly harmed by the Four Great Poisonous Snakes (earth, water, fire, and wind), the Five Aggregates (form, feeling, perception, volition, and consciousness) as enemy thieves, the Empty Gathering of the Six Entrances (eye, ear, nose, tongue, body, and mind), and the 'self' and 'what belongs to self' disguised with false kindness and foolish five desires (form, sound, smell, taste, and touch). 'These beings are bound by afflictions, how can we not rescue them now?' After contemplating these matters, the Bodhisattva arose from the palace and renounced the household life, donned the armor of diligence, protected himself with the Four Embracing Dharmas and divine mantras, nourished his body with the good medicine of mindfulness, took the merit of patience as a shield against harm, and used the wisdom cultivated over countless eons as a sharp sword, with focused and correct mindfulness like the royal road to the capital. When sitting at the Bodhi-mandala, he observed the source of suffering in all the worlds, and made a great vow to eradicate its root. This source of suffering, oppressing beings and causing them great distress, is the foremost cause of all diseases, obscured by ninety-six kinds of foolish views, not recognizing the source of the faults of birth, old age, sickness, and death. At that time, the Bodhisattva, with correct observation, saw the immeasurable suffering and calamities of old age, sickness, and death. Having understood this meaning, he asked 'Old Age', saying, 'What is your name?' 'Old Age' replied, 'My name is 'Old Age'.' The Bodhisattva asked, 'What do you make old?' 'Old Age' replied, 'What I make old is the beings of the Three Realms (desire realm, form realm, and formless realm).' The Bodhisattva asked, 'What else do you do?' 'Old Age' replied, 'I do nothing.' The Bodhisattva said, 'You create famine and poverty for the sake of desire. The memories you harbor are like a wild elephant trampling a banana grove, destroying everything; you are a distant and dangerous road in the wilderness, able to extinguish the joy of the six senses; able to destroy strong complexion, like hail harming flowers, transferring vigorous strength; able to cause the six emotions (joy, anger, sorrow, pleasure, love, and hate) to wither and dry up. How can you say: I do nothing!' 'Old Age' replied, 'These things are indeed so.' The Bodhisattva said, 'The word 'Old Age', all in the Three Realms have heard but do not understand its meaning.' 'Old Age' further said, 'Now you truly and thoroughly understand me.' The Bodhisattva asked, 'Who is the second one?' 'Old Age' replied, 'It is...'
名之為死。」
菩薩爾時，即問死曰：「今汝名字何期粗惡？」死答言：「不但名惡，名下之事復甚粗惡。一切世界人、天、阿修羅、夜叉、鬼神我盡能殺。如大羅剎能壞國土，我亦如是，能壞一切有生之命。」菩薩問曰：「怪哉！汝最大惡：無悲愍心。汝所遊行無處不至，下賤惡業無過於汝。」死答言：「如是之事，實是我體。」菩薩問曰：「汝體雖爾，以我心力要斷于汝。汝雖難伏，以我精進要當伏汝。如海波浪不能吹山，汝亦如是豈能殺我？」死答曰：「汝於今者雖作是意，恐汝未必能制於我。」菩薩問曰：「汝今何故，疑我不能？」死答曰：「若有精進、善巧方便乃能制我。恐汝未必勇猛精進，是故疑汝。」菩薩言：「汝且觀我，于無量劫慈悲方便。自以己命代諸眾生，乃至重怨設以利劍支節解我，我于彼所恒生慈心；急難眾生設來投我，寧捨身命為作救護。如是方便，足滅汝不？」死答言：「何須廣說多作往返，何足勤勤苦惱於我？我當至誠語汝根本，此根本者即是生也。生者，生一切世間無量苦惱，四大毒蛇、五陰怨賊、六情之器、輪迴五道皆生所為。此生始有生一切苦，況復中后；若受生者如我等苦不可稱計，若捨生者則無過患。一切過患由生而有，譬如無薪，火無所燒；亦如無樹，斧無所斫；
【現代漢語翻譯】 現代漢語譯本： 稱之為死亡。
那時，菩薩就問死神說：『現在你的名字為何如此粗暴惡劣？』死神回答說：『不只是名字惡劣，名字之下的事情更加粗暴惡劣。一切世界的人、天、阿修羅（非天，一種惡神）、夜叉（一種守護神）、鬼神，我都能殺死。就像大羅剎（惡鬼）能破壞國土一樣，我也像這樣，能破壞一切有生命的物種。』菩薩問道：『奇怪啊！你真是最大的惡人：沒有悲憫之心。你所侵擾的地方無處不到，所作的惡業沒有超過你的。』死神回答說：『這樣的事情，確實是我的本性。』菩薩問道：『你的本性雖然如此，但我以我的心力一定要斷除你。你雖然難以制伏，但我以我的精進一定要降伏你。就像海浪不能吹動山一樣，你又怎麼能殺死我呢？』死神回答說：『你現在雖然這樣想，恐怕你未必能制服我。』菩薩問道：『你現在因為什麼緣故，懷疑我不能制服你？』死神回答說：『如果有精進、善巧方便才能制服我。恐怕你未必勇猛精進，所以懷疑你。』菩薩說：『你且看我，于無量劫以來慈悲方便。自己用自己的生命代替眾生，乃至極重的仇人，就算用利劍肢解我，我對他們也總是生起慈悲之心；危急困難的眾生如果來投靠我，寧願捨棄身命為他們作救護。像這樣的方便，足夠滅除你嗎？』死神回答說：『何必廣泛地說，多次往返，何必勤勤懇懇地苦惱我？我應當至誠地告訴你根本，這個根本就是生啊。生，產生一切世間無量的苦惱，四大毒蛇、五陰怨賊、六情之器、輪迴五道，都是由生所造成的。這個生開始就產生一切苦，何況是中間和之後；如果受生，像我這樣的苦是不可稱量的，如果捨棄生，就沒有過患。一切過患都是由生而有，譬如沒有柴，火就沒有燃燒的東西；也像沒有樹，斧頭就沒有砍伐的東西；』
【English Translation】 English version: It is called death.'
At that time, the Bodhisattva then asked Death, 'Why is your name so crude and evil?' Death replied, 'Not only is the name evil, but the things under the name are even more crude and evil. I can kill all the people, gods, Asuras (demi-gods, a type of evil spirit), Yakshas (a type of guardian spirit), and ghosts in all the worlds. Just as a great Rakshasa (demon) can destroy a country, I am also like that, able to destroy the lives of all living beings.' The Bodhisattva asked, 'Strange! You are the greatest evil: without compassion. There is nowhere you do not invade, and no evil deeds exceed yours.' Death replied, 'Such things are indeed my nature.' The Bodhisattva asked, 'Although your nature is like this, I must cut you off with the power of my mind. Although you are difficult to subdue, I must subdue you with my diligence. Just as the waves of the sea cannot blow a mountain, how can you kill me?' Death replied, 'Although you have this intention now, I am afraid you may not be able to control me.' The Bodhisattva asked, 'Why do you now doubt that I cannot control you?' Death replied, 'If there is diligence and skillful means, then I can be controlled. I am afraid that you may not be brave and diligent, so I doubt you.' The Bodhisattva said, 'Look at me, with compassion and skillful means for countless kalpas (eons). I use my own life to replace all living beings, and even if a great enemy dismembers me with a sharp sword, I always generate compassion for them; if living beings in urgent need come to rely on me, I would rather give up my life to protect them. Are such skillful means enough to destroy you?' Death replied, 'Why speak extensively and go back and forth many times, why bother me so diligently? I should sincerely tell you the root, and this root is birth. Birth produces all the immeasurable suffering in the world, the four great poisonous snakes, the five aggregates of resentment, the instruments of the six senses, and the five paths of reincarnation are all caused by birth. This birth begins to produce all suffering, let alone the middle and after; if one receives birth, suffering like mine is immeasurable, if one abandons birth, there is no fault. All faults are caused by birth, just as without firewood, there is nothing for the fire to burn; just as without a tree, there is nothing for the axe to chop;'
亦如無瓶，椎何所破？如無藕花，霜何所敗？以喻方之知生多患。汝今誠心決定，誓願欲斷死者，必先斷生。由此生，故有老、病、死、憂、悲苦惱，諸災患等皆有勢力。」菩薩言：「我解是事，若有山者金剛必壞。若無山者，金剛雖堅何所能壞？凡有身者必有諸苦，若無身者苦何所苦？」
菩薩爾時，即放老、死，而捉于生。而問之曰：「汝名誰耶？」生答言：「我有種種眾多名字，而我名者，名中最勝號之為生。」菩薩問言：「何故名生？」生答言：「汝自觀察。」菩薩尋自觀生，而作是言：「然此生者，出一切有，從二字和合出於生義。」生答言：「今汝智慧，實非顛倒修理而解。」菩薩問曰：「而此生者生一切苦，何故不名出一切苦，乃名生耶？」生答言：「我有此過，實如汝言。」菩薩問曰：「汝不見我有堅誓願能斷汝耶？我以悲愍為體，能滅世間一切眾苦。」生答言：「善哉，善哉！誠如所言，我不自在，從他而有令我依止。諸有男子，得是勢力能生一切生死之苦。汝若不信何不自觀？」菩薩思惟：「我今觀生，定知是有。而此三有即三大龍，能雨暴雨注于生河，入死海水；有因緣河，漂淪眾生沒溺苦海。」
菩薩爾時，即便捨生而捉于有，呵責有言：「我為一切眾生而作真濟，秉智慧劍能
【現代漢語翻譯】 現代漢語譯本：正如沒有瓶子，槌子又能擊碎什麼呢？如果沒有蓮藕花，霜又怎麼能使其凋敗呢？這是用比喻來說明執著于生命會帶來諸多憂患。你現在如果真心決定，發誓要斷絕死亡，就必須首先斷絕生命。因為有了生命，才會有衰老、疾病、死亡、憂愁、悲傷、痛苦煩惱，以及各種災禍等，這些都有力量影響我們。」菩薩說：「我明白這個道理，如果有山，金剛石必定可以摧毀它。如果沒有山，金剛石再堅硬又能摧毀什麼呢？凡是有身體的，必定會有各種痛苦，如果沒有身體，痛苦又從何而來呢？」 菩薩當時，就放下了衰老和死亡，而抓住了生命。然後問它說：「你叫什麼名字？」生命回答說：「我有很多很多的名字，而我的名字中，最殊勝的就叫做『生』（Śūnya）。」菩薩問道：「為什麼叫做『生』呢？」生命回答說：「你自己觀察。」菩薩於是自己觀察生命，然後說：「原來這個『生』，產生一切『有』（bhava），是從兩個字和合而產生『生』的意義。」生命回答說：「現在你的智慧，確實不是顛倒錯亂，而是經過正確的修行而理解的。」菩薩問道：「而這個『生』產生一切痛苦，為什麼不叫做『出一切苦』，而叫做『生』呢？」生命回答說：「我確實有這個過失，正如你所說。」菩薩問道：「你沒看到我有堅定的誓願能夠斷絕你嗎？我以慈悲憐憫為根本，能夠滅除世間一切眾生的痛苦。」生命回答說：「說得好，說得好！確實如你所說，我不自在，是從其他因緣而有，讓我依附於它。那些男子，得到這種勢力，能夠產生一切生死輪迴的痛苦。如果你不相信，為什麼不自己觀察呢？」菩薩心想：「我現在觀察生命，一定知道它是有為法。而這三有（trayo bhava）就是三大惡龍，能夠降下暴雨注入生命之河，流入死亡之海；有因緣之河，漂流沉淪眾生，沒溺於痛苦之海。」 菩薩當時，就捨棄了生命而抓住了『有』，呵斥『有』說：「我爲了所有眾生而做真正的救濟，秉持智慧之劍能夠...
【English Translation】 English version: 'Just as without a pot, what can a hammer break? If there are no lotus flowers, what can frost wither? This is an analogy to illustrate that clinging to life brings many sorrows. If you now sincerely decide and vow to cut off death, you must first cut off life. Because of life, there is old age, sickness, death, sorrow, grief, suffering, and various calamities, all of which have power over us.' The Bodhisattva said, 'I understand this matter. If there is a mountain, a diamond will surely destroy it. If there is no mountain, what can a diamond, however hard, destroy? All who have a body will surely have all kinds of suffering. If there is no body, from where does suffering arise?' At that time, the Bodhisattva released old age and death and seized life. Then he asked it, 'What is your name?' Life answered, 'I have many, many names, and among my names, the most excellent is called 'Birth' (Śūnya).' The Bodhisattva asked, 'Why is it called 'Birth'?' Life answered, 'Observe for yourself.' The Bodhisattva then observed life for himself and said, 'So this 'Birth' produces all 'Existence' (bhava), and the meaning of 'Birth' arises from the combination of two syllables.' Life answered, 'Now your wisdom is indeed not inverted or confused, but understood through correct practice.' The Bodhisattva asked, 'And this 'Birth' produces all suffering. Why is it not called 'Producer of all Suffering' but called 'Birth'?' Life answered, 'I indeed have this fault, as you say.' The Bodhisattva asked, 'Do you not see that I have a firm vow to cut you off? I have compassion as my essence and can extinguish all the suffering of all beings in the world.' Life answered, 'Good, good! Truly as you say, I am not independent, but exist from other causes and conditions, causing me to rely on them. Those men who obtain this power can produce all the suffering of birth and death. If you do not believe, why do you not observe for yourself?' The Bodhisattva thought, 'Now I observe life and certainly know that it is conditioned. And these three existences (trayo bhava) are the three great dragons that can rain down torrential rain into the river of life, flowing into the sea of death; the river of conditioned causes, drifting and sinking sentient beings, drowning in the sea of suffering.' At that time, the Bodhisattva then abandoned life and seized 'Existence', rebuking 'Existence' and saying, 'I am making true salvation for all beings, wielding the sword of wisdom to...'
斬怨敵！汝今云何，敢自放逸莊嚴生耶？」有即答言：「四取鉤鉺，鉤牽於我。著于有中四取，強力捕諸嬰愚。」言：「我當樂可以與有，汝但增長眾苦何以與有？」取答言：「譬如虛空不能生樹，有地水因緣而能生樹，若無愛水，何由而得生於有樹。汝今不應但呵責我！」
菩薩即舍四取而捉于愛。愛語菩薩言：「善來，凈飯王子！汝于無量劫中，作諸功德，集諸善行。汝之威力過於帝釋、大梵天王，汝當留神受我小供。」菩薩問言：「汝以何供？」愛答言：「於五根處所受五欲樂，是我供養。」菩薩問曰：「何以用此五根而請於我？」愛答言：「我以色、香、味、觸，而請于汝。」菩薩言：「汝今乃以香美毒果請於我耶？」愛答言：「云何言毒？」菩薩言：「此五欲者，譬如以羊擲置火中，又如盲人墮于深坑，違離解脫、閉涅槃門。有智之人乃至夢中尚離五欲，況復覺時！」愛答言：「諸天五欲可不勝耶？」菩薩言：「亦如幻夢。有孫陀羅天女端正如日，乘天宮殿音樂自恣，福盡命終還墮地獄，豈非欺誑！」愛答言：「汝今若嫌欲界之事，色界諸天豈非樂也？彼色界中，安止禪定少於過患。」菩薩言：「彼色界中苦患之事，我悉知之。」愛答言：「汝今云何能觀察知？」菩薩言：「雖得禪定生於梵世，福盡
【現代漢語翻譯】 現代漢語譯本： 『斬殺怨敵！你現在為什麼，竟敢放縱自己，裝飾生命呢？』 有回答說：『四取（catūrupadāna，四種執取：欲取、見取、戒禁取、我語取）像鉤子和魚餌，鉤住並牽引著我。我執著于存在，這四取有力地捕捉著無知的愚人。』 有說：『我所帶來的快樂可以與存在相伴，你只會增長眾多的痛苦，又怎麼能與存在相伴呢？』 取回答說：『譬如虛空不能生長樹木，只有土地和水的因緣才能生長樹木，如果沒有愛的滋潤，又怎麼能夠生長出存在的樹木呢？你現在不應該只責備我！』 菩薩於是捨棄四取，而抓住愛。愛對菩薩說：『歡迎你，凈飯（Śuddhodana，釋迦牟尼佛的父親）王子！你在無量劫中，做了各種功德，積累了各種善行。你的威力超過了帝釋（Indra，佛教的護法神）和大梵天王（Mahābrahmā，色界天的天王），你應該留下來接受我小小的供養。』 菩薩問道：『你用什麼來供養我？』 愛回答說：『在五根（眼、耳、鼻、舌、身）處所感受到的五欲（色、聲、香、味、觸）之樂，就是我的供養。』 菩薩問道：『為什麼要用這五根來請我呢？』 愛回答說：『我用色、香、味、觸來引誘你。』 菩薩說：『你現在竟然用香甜的毒果來請我嗎？』 愛回答說：『為什麼說是毒？』 菩薩說：『這五欲，譬如把羊扔進火中，又如盲人掉進深坑，它會使人遠離解脫，關閉涅槃（Nirvāṇa，佛教的最高目標，指解脫生死輪迴的狀態）之門。有智慧的人即使在夢中尚且遠離五欲，更何況是清醒的時候！』 愛回答說：『諸天的五欲難道不勝過人間嗎？』 菩薩說：『也像幻夢一樣。有孫陀羅天女（Sundarī，美麗的天女）容貌端正如同太陽，乘坐天宮殿宇，享受音樂的快樂，福報享盡，壽命終結后還是會墮入地獄，這難道不是欺騙嗎！』 愛回答說：『你現在如果嫌棄欲界（Kāmadhātu，佛教三界之一，眾生有情慾的世界）的事情，諸天難道不是快樂的嗎？在那裡，安止禪定，少有禍患。』 菩薩說：『那裡的苦患之事，我都知道。』 愛回答說：『你現在怎麼能夠觀察知道？』 菩薩說：『即使得到禪定，生於梵世（Brahmaloka，色界天），福報享盡
【English Translation】 English version: 『Slay the enemy of resentment! Why do you now dare to indulge yourself and adorn life?』 Thereupon, 'Existence' answered, 『The four attachments (catūrupadāna, the four kinds of clinging: desire-attachment, view-attachment, precept and ritual-attachment, and self-assertion-attachment) are like hooks and bait, hooking and pulling me. I am attached to existence, and these four attachments powerfully capture ignorant fools.』 'Existence' said, 『The pleasure I bring can accompany existence, but you only increase numerous sufferings, so how can you accompany existence?』 'Attachment' replied, 『Just as empty space cannot grow trees, only the conditions of earth and water can grow trees. If there is no water of love, how can the tree of existence grow? You should not only blame me now!』 The Bodhisattva then abandoned the four attachments and seized 'Love'. 'Love' said to the Bodhisattva, 『Welcome, Prince Śuddhodana (father of Shakyamuni Buddha)! In countless kalpas, you have performed various merits and accumulated various good deeds. Your power surpasses that of Indra (Buddhist protector deity) and Mahābrahmā (king of the Form Realm heavens). You should stay and receive my small offering.』 The Bodhisattva asked, 『What do you use to offer me?』 'Love' replied, 『The pleasures of the five desires (form, sound, smell, taste, and touch) experienced at the five sense organs (eye, ear, nose, tongue, body) are my offering.』 The Bodhisattva asked, 『Why do you use these five sense organs to invite me?』 'Love' replied, 『I use form, smell, taste, and touch to entice you.』 The Bodhisattva said, 『Are you now inviting me with sweet and beautiful poisonous fruits?』 'Love' replied, 『Why do you say it is poison?』 The Bodhisattva said, 『These five desires are like throwing a sheep into the fire, or like a blind person falling into a deep pit. They lead one away from liberation and close the door to Nirvāṇa (the ultimate goal of Buddhism, referring to the state of liberation from the cycle of birth and death). A wise person avoids the five desires even in dreams, let alone when awake!』 'Love' replied, 『Are the five desires of the heavens not superior to those of humans?』 The Bodhisattva said, 『They are also like illusions and dreams. There was a heavenly maiden named Sundarī (beautiful heavenly maiden), whose appearance was as radiant as the sun. She rode in heavenly palaces, enjoying music at will. When her blessings were exhausted and her life ended, she still fell into hell. Is this not deception!』 'Love' replied, 『If you now dislike the affairs of the Desire Realm (Kāmadhātu, one of the three realms in Buddhism, the realm where beings have sensual desires), are the heavens not joyful? There, the peace of meditative concentration has fewer faults.』 The Bodhisattva said, 『I know all the sufferings there.』 'Love' replied, 『How can you observe and know?』 The Bodhisattva said, 『Even if one attains meditative concentration and is born in the Brahmaloka (Form Realm heaven), when the blessings are exhausted』
命終墮三惡道。譬如燒炙還冷水灑，眾生薄福輪迴受苦。」愛答言：「如汝所解，最上有頂，汝心鄙賤同於芻草。」菩薩問言：「何名有頂？」愛答言：「四無色界名之有頂。」菩薩問言：「四無色界有何體相？」愛答言：「彼無色中，所有諸天能定壽命八萬大劫。」菩薩問言：「彼大劫盡，更受何等？」愛答言：「八萬劫盡，名之為終。」菩薩言：「嗚呼！怪哉！觀于欲界苦惱無量，觀察色界體性必壞，至四無色不免於死。世界之中，樂少苦多甚可哀愍！」愛答言：「汝今若欲出我境界，更復何處欲求於樂？」菩薩問言：「汝之境界為在何處？」愛答言：「一切有為是我境界。」菩薩言：「一切有為，死得自在是汝境界。我今超過有為境界，死所不到永離死處；無愛離別、怨憎會處，無生、老、病、憂悲惱處，五陰盡處，五根滅處，一切諸根無所用處，一切智贊出甘露處。如此之處豈不名為出汝境界？」愛聞是已，大笑而言：「毗輸蜜多羅婆吒如是等無量大仙，皆有是語未見得者。」菩薩言：「彼雖欲求，不知方便。」愛答曰：「汝於今者有何方便？」菩薩言：「汝今當舍誑惑眾生，諸大憍慢。我今拔汝，譬如大象拔于小草。」愛答言：「善哉！大心眾生！我依于受，應先取受。」菩薩言：「我今諦觀一切有生，咸
皆怖畏苦之體相。諸根馳動悕求於樂，樂不自在由他而有，樂是詐偽暫有之法。凡愚之人雖數得樂情無厭足；樂為放逸能劫諸根幻惑人心，墜陷凡夫如蠅墮蜜，得味甚寡所失甚多。不別好醜見便生愛，如以蘇油注于大火，熾炎倍增。愛且小住，待我擒受乃當治汝。汝之與受過各正等，俱當罪汝。」愛答言：「凈飯王子！汝雖自強欲有此意恐不禁我。何以故？往昔劫初有大仙人黃頭之等，出於好時壽八萬歲，道德深厚尚自不能虧損於我，況汝末惡之世壽命短促不滿百年。」菩薩言：「我出惡世耶？」愛言：「實出惡世。」菩薩言：「今日縱令煩惱熾盛出於濁時，若不破汝無明之門，何得名之為大丈夫。」愛言：「且止！莫自嘆譽。」菩薩言：「我稱時說而非不時。是時、是處，是真實說、有義而說。如日初出光不可隱，大人智光亦難隱蔽。」愛復答言：「觀汝之志，雖復勇進未見成功。屢自稱讚，如似云雷降注大雨孔雀歡喜。汝於今者，但興云雷未見雨水，如此旱雷將何所益？以意量汝恐汝無實。」菩薩言：「今當示汝不虛妄事。我于無量劫中所積善行，一心定意智慧利劍當用斬汝。」愛答言：「何所卒？」菩薩復言：「今誰為我作擾亂因發此歌聲？是誰結業煩惱之手觸三有琴，惱惑一切諂曲眾生？」愛言：「我正欲導
【現代漢語翻譯】 現代漢語譯本：都害怕畏懼痛苦的本質和表象。各種感官躁動不安，渴望得到快樂，但快樂並不由自主，而是由外在條件所產生。快樂是虛假的，只是暫時存在的現象。愚昧的人即使多次獲得快樂，情感上也不會滿足。快樂會使人放縱，能夠劫持各種感官，迷惑人心，使人墜入凡夫俗子的境地，就像蒼蠅掉進蜂蜜里一樣，得到的味道很少，失去的卻很多。不能分辨好壞，看見就產生愛戀，就像用酥油澆在大火上，火焰更加旺盛。愛啊，你暫且住在這裡，等我抓住你，就要懲治你。你和受（指感受）的罪過相等，都應當受到懲罰。』 愛回答說：『凈飯王子（Suddhodana』s son，釋迦牟尼佛的父親是凈飯王，這裡指代釋迦牟尼）！你雖然自認為強大，想要這樣做，恐怕不能勝過我。為什麼呢？往昔劫初的時候，有大仙人，比如黃頭仙人等等，他們生活在美好的時代，壽命長達八萬歲，道德深厚，尚且不能削弱我，更何況你生活在末法惡世，壽命短暫，不滿百年。』 菩薩說：『我生活在惡世嗎？』愛說：『確實生活在惡世。』菩薩說：『今日即使煩惱熾盛，我身處污濁的時代，如果不能破除你的無明之門，怎麼能稱得上是大丈夫呢？』愛說：『暫且停止吧！不要自我讚美。』菩薩說：『我所說的是應時之語，而不是不合時宜的話。這是適當的時機、適當的地點，是真實之語、有意義的話。就像太陽剛升起，光芒無法隱藏一樣，大人的智慧之光也難以隱蔽。』 愛又回答說：『觀察你的志向，雖然勇猛精進，但還沒有見到成功。屢次自我稱讚，就像烏雲雷鳴，降下大雨，孔雀歡喜一樣。你現在只是興起烏雲雷鳴，還沒有見到雨水，這樣的旱雷有什麼用呢？我估計你恐怕沒有真才實學。』菩薩說：『現在就向你展示不虛妄的事情。我于無量劫中所積累的善行，一心專注的意志和智慧利劍，將用來斬斷你。』 愛回答說：『你要做什麼？』菩薩又說：『現在是誰為我製造擾亂的因緣，發出這樣的歌聲？是誰結下業障，用煩惱之手撥動三有（Trailokya，佛教宇宙觀中的欲界、色界、無色界）之琴，惱亂迷惑一切諂媚虛偽的眾生？』愛說：『我正想要引導
【English Translation】 English version: All fear and dread the nature and appearance of suffering. The various senses are restless, yearning for pleasure, but pleasure is not independent; it arises from external conditions. Pleasure is deceptive, merely a temporary phenomenon. Foolish people, even if they obtain pleasure many times, are never satisfied emotionally. Pleasure leads to indulgence, able to seize the senses, delude the mind, and cause one to fall into the realm of ordinary beings, like a fly falling into honey, gaining very little taste but losing much. Unable to distinguish between good and bad, they generate love upon seeing, like pouring ghee (clarified butter) onto a great fire, causing the flames to increase even more. O Love, stay here for a while; when I capture you, I will punish you. Your transgression is equal to that of sensation (referring to feeling); both of you deserve to be punished.』 Love replied, 『Prince Siddhartha (Suddhodana』s son, referring to Shakyamuni Buddha, whose father was King Suddhodana)! Although you consider yourself strong and desire to do this, I fear you cannot overcome me. Why? In the distant past, at the beginning of the kalpa (aeon), there were great immortals, such as the Yellow-haired Immortal and others, who lived in auspicious times, with lifespans of eighty thousand years, and whose virtue was profound, yet they could not diminish me. How much less can you, living in the degenerate age, with a short lifespan of less than a hundred years?』 The Bodhisattva said, 『Am I living in a degenerate age?』 Love said, 『Indeed, you are living in a degenerate age.』 The Bodhisattva said, 『Even if afflictions are rampant today, and I am in a defiled age, if I cannot break down the door of your ignorance, how can I be called a great man?』 Love said, 『Stop for now! Do not praise yourself.』 The Bodhisattva said, 『What I say is timely, not untimely. This is the appropriate time, the appropriate place, truthful words, and meaningful speech. Just as when the sun first rises, its light cannot be hidden, so too, the light of a great man's wisdom is difficult to conceal.』 Love replied again, 『Observing your aspiration, although you are courageous and diligent, I have not yet seen success. You repeatedly praise yourself, like dark clouds and thunder, bringing forth heavy rain, causing the peacocks to rejoice. You are now merely stirring up dark clouds and thunder, but I have not seen any rain. What use is such dry thunder? I suspect you have no real substance.』 The Bodhisattva said, 『Now I will show you something that is not false. The virtuous deeds I have accumulated over countless kalpas, my single-minded intention, and the sharp sword of wisdom, I will use to cut you down.』 Love replied, 『What will you do?』 The Bodhisattva said again, 『Who is creating the conditions for disturbance for me now, uttering such songs? Who has created karma, using the hand of affliction to pluck the strings of the Trailokya (the three realms of existence in Buddhist cosmology: the desire realm, the form realm, and the formless realm) lute, troubling and deluding all flattering and deceitful beings?』 Love said, 『I was just about to guide』
，如此歌者欲鼓于琴，是我之本。我於今者，為彼所作、為彼所使。」菩薩問言：「是愛耶？」愛答言：「是。」菩薩言：「愛最是大火，能燒種種、處處皆遍。愛著樂者皆墮愛中，嬰愚墮中如蛾赴火。」愛言：「盡觀察。」菩薩言：「我以知之，貪樂生死樂，必為愛所害；嗜味諸鳥獸，必為網所覆。」愛言：「汝實知之。然我實能使諸凡愚著于有樂，後身必與堅䩕之苦。眾生貪有樂，是我之所作，乃至生有頂，還復令墮落。」菩薩言：「汝不妄說。世間極渴無過於愛，如飲鹹水逾增其渴；飲有鹹水逾增其愛。」愛言：「汝莫殺我！」菩薩言：「汝言雖善，心常懷惡。若不除汝我云何安？雖復如此汝且小住，待我取受。」
菩薩思惟：「受何由生？」即自稟勵，身心勇猛不懷怯弱，去諸憒鬧得寂定足，入一切智地即便見受。語于受言：「汝久遠來欺弄眾生，而我為諸眾生作不請親友。汝從今已后，更不復得作擾亂事。」受言：「我作何擾亂？」菩薩言：「有受身者體性是苦，詐現樂相惑凡愚心。雖現親善實是大怨。」受答言：「實有是過。然諸眾生猶愛著我，如蜂採花，但貪香味擾亂不停。」菩薩言：「汝言真實。如人為樂入海遭種種難，為樂入陣箭如雲雨，刀鉾劍槊更相傷害。為樂因緣，遠涉險路曠野飢渴艱
【現代漢語翻譯】 現代漢語譯本：就像歌者想要在琴上演奏一樣，這是我的根本。我現在所做的一切，都是爲了它，受它驅使。』菩薩問道：『這是愛嗎？』愛回答說：『是的。』菩薩說：『愛是最猛烈的大火，能燒燬一切，處處蔓延。貪戀快樂的人都會墮入愛中，愚昧的人墮入其中就像飛蛾撲火。』愛說：『儘管觀察。』菩薩說：『我已經知道了，貪戀生死之樂，必定會被愛所害；貪圖美味的鳥獸，必定會被羅網所覆蓋。』愛說：『你確實知道。但我確實能使那些愚蠢的人執著于有樂，來世必定會遭受堅䩕（堅硬的痛苦）之苦。眾生貪戀有樂，都是我所造成的，乃至讓他們生到有頂天，還會讓他們再次墮落。』菩薩說：『你說的沒錯。世間最強烈的渴求莫過於愛，就像喝鹹水只會越喝越渴；飲用有鹹味的水只會增加對愛的渴求。』愛說：『你不要殺我！』菩薩說：『你說的雖然好聽，但心裡常常懷著惡意。如果不除掉你，我怎麼能安心呢？即使這樣，你且暫時留下，等我取得受。』
菩薩思惟：『受從何處產生？』於是自我激勵，身心勇猛，不懷怯懦，遠離喧囂，獲得寂靜，進入一切智地，便見到了受。對受說：『你長久以來欺騙愚弄眾生，而我爲了眾生，成為不請自來的親友。你從今以後，再也不能作亂了。』受說：『我做了什麼擾亂之事？』菩薩說：『有受身的人，其體性是苦，卻假裝顯現快樂的表象，迷惑愚昧的心。雖然表面上顯得親善，實際上卻是大怨。』受回答說：『確實有這樣的過錯。但眾生仍然愛戀著我，就像蜜蜂採花一樣，只貪圖香味，擾亂不停。』菩薩說：『你說的確實是實話。就像人們爲了快樂而入海，遭遇種種困難；爲了快樂而進入戰場，箭如雨下，刀矛劍戟互相傷害。爲了快樂的緣故，遠涉險路，在曠野中飢渴難耐。
【English Translation】 English version: 'Just as a singer desires to play the lute, this is my foundation. All that I do now is for it, and I am driven by it.' The Bodhisattva asked, 'Is this love (愛, ài)?' Love replied, 'It is.' The Bodhisattva said, 'Love is the greatest fire, capable of burning all things, spreading everywhere. Those who cling to pleasure fall into love, and the foolish fall into it like moths to a flame.' Love said, 'Observe thoroughly.' The Bodhisattva said, 'I already know that those who crave the pleasure of birth and death will surely be harmed by love; birds and beasts that crave flavors will surely be covered by nets.' Love said, 'You truly know it. But I can indeed cause all foolish beings to cling to the pleasure of existence, and in their next life, they will surely suffer the pain of being堅䩕 (jiān è, hard and solid, implying suffering). Living beings crave the pleasure of existence, and this is all my doing, even to the point of causing them to be born in the Realm of Neither Perception nor Non-Perception, and then causing them to fall again.' The Bodhisattva said, 'You speak truly. There is no greater thirst in the world than love, like drinking salty water only increases the thirst; drinking salty water only increases the craving for love.' Love said, 'Do not kill me!' The Bodhisattva said, 'Your words are good, but your heart always harbors evil. If I do not remove you, how can I be at peace? Even so, you shall stay here for a while, and wait for me to take 受 (shòu, sensation/feeling).'
The Bodhisattva pondered, 'From where does 受 (shòu, sensation/feeling) arise?' Then he encouraged himself, his body and mind courageous, without fear, away from the noise, attained tranquility, entered the ground of all wisdom, and then saw 受 (shòu, sensation/feeling). He said to 受 (shòu, sensation/feeling), 'For a long time, you have deceived and fooled living beings, and I, for the sake of living beings, have become an uninvited friend. From now on, you shall no longer cause disturbance.' 受 (shòu, sensation/feeling) said, 'What disturbance have I caused?' The Bodhisattva said, 'Those who have 受身 (shòu shēn, a body of sensation/feeling) have a nature that is suffering, but they falsely present a semblance of pleasure, deceiving the minds of the foolish. Although they appear friendly, they are actually great enemies.' 受 (shòu, sensation/feeling) replied, 'Indeed, there is such a fault. But living beings still love me, like bees gathering flowers, only greedy for fragrance, disturbing without ceasing.' The Bodhisattva said, 'What you say is true. Just as people enter the sea for pleasure and encounter all kinds of difficulties; they enter the battlefield for pleasure, where arrows fall like rain, and knives, spears, swords, and halberds injure each other. For the sake of pleasure, they travel far on dangerous roads, suffering hunger and thirst in the wilderness.'
難非一，為樂因緣作諸苦行，投淵赴火、五熱炙身、臥棘刺上、自餓斷食、編椽而坐、樹皮草衣、食果食菜。為樂因緣，造諸器械耕田墾殖；造作窟宅衣服織作。如是等事皆為樂故，生無量苦。」受言：「實爾。而我能令一切眾生為樂因緣，受無量苦。我極輕躁無暫停時，然諸眾生耽著受樂，謂我常爾。」菩薩言：「一切眾生甚可悲愍，唸唸常為汝所渴惑，而眾生愚闇為汝擾惱。」受言：「我之過患不但齊是，更有諸愆倍過於此。從無始界來運動流轉，一切有生之類恒吞受，我無有厭足。如油投火，火不知足，是皆樂著我，無有能見我之過咎者。」菩薩言：「我於今日愛怨賊邊，高聲大喚拔智慧劍臨欲斬之。愛言：『由汝，非我己過。』審如彼言，今當斬汝。若汝無者愛則不有。」受言：「我不自在，為觸所使，汝雖害我于汝無利。」
菩薩即時解其次第，以智慧手而摩于觸，而語觸言：「汝名何等？生於一切眾生之苦。受因汝有，生死腳足便得增長，閉涅槃門。」觸言：「能生受者，此事實爾。緣以三事因緣觸乃得生，猶如鉆火，人功、燧、鉆三事和合得出於火，我亦如是。有眼、識、緣三事和合而有觸生，由觸因緣得生於受。若無六入我何從生？」菩薩言：「汝為實語。離三因緣則無有觸，生觸之流六根最
【現代漢語翻譯】 現代漢語譯本： 菩薩說：『快樂並非只有一種，爲了追求快樂的因緣而做出各種苦行，例如跳入深淵、衝向火焰、用五種熱源炙烤身體、躺在帶刺的荊棘上、自我禁食、編織茅草而坐、穿著樹皮和草做的衣服、吃水果和蔬菜。爲了追求快樂的因緣，製造各種器械來耕田開墾；建造住所、製作衣服和紡織。像這樣等等的事情都是爲了快樂的緣故，卻產生了無量的痛苦。』 受（Vedana，感受）回答說：『確實如此。而我能讓一切眾生爲了追求快樂的因緣，承受無量的痛苦。我極其輕浮躁動，沒有停歇的時候，然而眾生卻沉迷於享受快樂，認為我一直都是這樣。』 菩薩說：『一切眾生真是可悲可憐，唸唸都被你所迷惑，而眾生愚昧無知，被你擾亂困擾。』 受（Vedana，感受）回答說：『我的過患不僅僅是這些，還有更多的罪過遠遠超過這些。從無始以來，我運動流轉，一切有生命的種類都被我吞噬，我沒有厭足的時候。就像把油倒入火中，火永遠不會滿足一樣，他們都貪戀我，沒有人能看到我的過錯。』 菩薩說：『我今天在愛（愛慾）、怨（怨恨）、賊（煩惱）的旁邊，高聲呼喊，拔出智慧之劍，準備斬殺它們。愛（愛慾）說：『這是因為你，不是我自己的過錯。』如果真是像它說的那樣，現在就應當斬殺你。如果你不存在，愛（愛慾）也就不會存在。』 受（Vedana，感受）回答說：『我並不自在，是被觸（Sparsha，接觸）所驅使的，你即使傷害了我，對你也沒有好處。』 菩薩立刻理解了其中的次第，用智慧之手撫摸著觸（Sparsha，接觸），對觸（Sparsha，接觸）說：『你叫什麼名字？你產生了一切眾生的痛苦。受（Vedana，感受）因為你而產生，生死輪迴的腳步因此得以增長，關閉了涅槃之門。』 觸（Sparsha，接觸）回答說：『能產生受（Vedana，感受）者，這是事實。觸（Sparsha，接觸）的產生依賴於三種因緣，就像鉆木取火一樣，人的努力、燧石、鉆頭三者和合才能產生火，我也是這樣。有眼（眼睛）、識（意識）、緣（條件）三者和合才會有觸（Sparsha，接觸）產生，由觸（Sparsha，接觸）的因緣才能產生受（Vedana，感受）。如果沒有六入（六根），我從哪裡產生呢？』 菩薩說：『你說的是實話。離開這三種因緣就沒有觸（Sparsha，接觸），產生觸（Sparsha，接觸）的源頭是六根（六入）最為重要。』
【English Translation】 English version: The Bodhisattva said, 'Happiness is not singular; for the sake of happiness, people undertake various ascetic practices, such as throwing themselves into abysses, rushing into flames, scorching their bodies with five heats, lying on thorny brambles, starving themselves, sitting on woven straw, wearing bark and grass clothing, and eating fruits and vegetables. For the sake of happiness, they create various tools to till fields and cultivate land; they build dwellings, make clothes, and weave. All these things are done for the sake of happiness, yet they generate immeasurable suffering.' Vedana (Feeling) replied, 'Indeed. And I can cause all beings to endure immeasurable suffering for the sake of happiness. I am extremely fickle and restless, never still, yet beings are addicted to enjoying pleasure, thinking I am always like this.' The Bodhisattva said, 'All beings are truly pitiable, constantly deluded by you in every moment, and beings are ignorant and troubled by you.' Vedana (Feeling) replied, 'My faults are not limited to these; there are even more transgressions far exceeding these. From beginningless time, I have been moving and flowing, devouring all kinds of living beings, and I am never satisfied. Like pouring oil into a fire, the fire is never satisfied; they are all attached to me, and no one can see my faults.' The Bodhisattva said, 'Today, beside Love (desire), Hatred (resentment), and Thief (afflictions), I shout loudly, drawing the sword of wisdom, preparing to slay them. Love (desire) says, 'It is because of you, not my own fault.' If it is truly as it says, then I should slay you now. If you did not exist, Love (desire) would not exist.' Vedana (Feeling) replied, 'I am not independent; I am driven by Sparsha (Contact). Even if you harm me, it will not benefit you.' The Bodhisattva immediately understood the order of things, and with a hand of wisdom, caressed Sparsha (Contact), and said to Sparsha (Contact), 'What is your name? You generate the suffering of all beings. Vedana (Feeling) arises because of you, the feet of Samsara (birth and death) are thus strengthened, and the gate of Nirvana is closed.' Sparsha (Contact) replied, 'It is true that I generate Vedana (Feeling). The arising of Sparsha (Contact) depends on three causes and conditions, just as drilling wood to make fire requires the combination of human effort, flint, and drill to produce fire, so am I. The combination of eye (organ), consciousness (Vijnana), and condition (cause) gives rise to Sparsha (Contact), and from the condition of Sparsha (Contact), Vedana (Feeling) arises. If there were no six entrances (six sense organs), from where would I arise?' The Bodhisattva said, 'You speak the truth. Without these three causes and conditions, there would be no Sparsha (Contact), and the source of Sparsha (Contact) is the six roots (six sense organs) which are the most important.'
近。觸，爾且住！須取六根與爾同罪。」
菩薩爾時，體解觸相次推六根：「此六根者，色如燕樔亦如水泡，又如初生癰不久當潰，有何強力自高乃爾？」六入言：「何故作如是語？」菩薩言：「由有汝故，與觸作力，既自無事橫生攀緣生一切苦。我斷諍訟，豈與汝諍？」六入言：「我過輕微但能生觸。」菩薩言：「我今觀觸根原由汝。六入者無量苦惱之大窟宅，汝恒狂逸不曾寂定志，恒輕躁不嘗調順，所可攀緣不知厭足。六根嬰愚貪嗜六觸求諸六塵。」六入言：「大心眾生！汝欲伏我，應當在前調伏名色。汝若勤苦欲遮於我，應遮名色。」◎
無明羅剎集卷中 大正藏第 16 冊 No. 0720 無明羅剎集
無明羅剎集卷下(集或作經)
失譯人名附秦錄
◎菩薩既得六入歸伏，即時尋復觀于名色，知其體相，語名色言：「以汝因緣能生一切眾生大苦，汝宜速回還汝己業。」名色言：「我不自見己之有過。」菩薩言：「汝今云何不自見過？汝為欺詐體相極惡，由汝因緣能生一切眾生六情。」名色答言：「此事實爾。我猶如樹能生枝葉，既有我故，便能生於六情枝葉。」菩薩言：「我今當以智慧利斧斫汝根本，六情枝葉自然墮落。」名色言：「汝不能殺我，識之強壯肩膊大
【現代漢語翻譯】 現代漢語譯本：『靠近些。觸（Sparsha），你先住手！我必須把六根（Sadindriya）和你一同治罪。』
菩薩當時，體會到觸的虛幻，進而推究六根：『這六根，色（Rupa）如燕子的巢穴，又如水泡，又如初生的癰瘡不久就要潰爛，有什麼強大的力量如此自高自大？』六入（Sadayatana）說：『為什麼說這樣的話？』菩薩說：『因為有你們，才助長了觸的力量，自己本無事卻橫生攀緣，產生一切痛苦。我斷絕爭端訴訟，難道會和你們爭執？』六入說：『我的過錯輕微，只能產生觸。』菩薩說：『我現在觀察觸的根源在於你們。六入是無量苦惱的大窟宅，你們總是狂放不羈，不曾寂靜安定，總是輕浮急躁，不曾調伏順從，所攀緣的永遠不知滿足。六根像無知的孩童，貪婪地追求六觸（Sparsha），進而追求各種六塵（Sadvisaya）。』六入說：『大心的眾生啊！你想要降伏我，應當先調伏名色（Namarupa）。你如果勤勞辛苦想要遮止我，應該遮止名色。』
無明羅剎集卷下(集或作經)
菩薩既然使得六入歸順降伏，立即又觀察名色，瞭解它們的體性和表相，對名色說：『因為你們的緣故，能產生一切眾生的巨大痛苦，你們應該趕快回到你們自己的業報中去。』名色說：『我不認為自己有什麼過錯。』菩薩說：『你們現在為什麼不認為自己有過錯？你們是欺騙虛偽的，體性和表相極其醜惡，因為你們的緣故，能產生一切眾生的六情（Sadindriya）。』名色回答說：『事實確實如此。我猶如樹木能生長枝葉，因為有我的存在，就能生長出六情這些枝葉。』菩薩說：『我現在將用智慧的利斧砍伐你們的根本，六情的枝葉自然就會墮落。』名色說：『你不能殺死我，識（Vijnana）的力量強大，肩膊粗壯。』
【English Translation】 English version: 『Come closer. Touch (Sparsha), you stop right there! I must punish the six sense organs (Sadindriya) along with you.』
At that time, the Bodhisattva, realizing the illusory nature of touch, further investigated the six sense organs: 『These six sense organs, form (Rupa) are like a swallow's nest, or like a water bubble, or like a newly formed boil that will soon burst. What powerful force makes you so arrogant?』 The six entrances (Sadayatana) said: 『Why do you say such things?』 The Bodhisattva said: 『Because of you, the power of touch is strengthened. You create attachments where there should be none, causing all suffering. I sever disputes and lawsuits; would I argue with you?』 The six entrances said: 『My fault is minor; I can only produce touch.』 The Bodhisattva said: 『I now observe that the origin of touch lies in you. The six entrances are the great dwelling of immeasurable suffering. You are always unrestrained and have never been peaceful and stable. You are always frivolous and impatient, never tamed and subdued. What you cling to is never enough. The six sense organs are like ignorant children, greedily seeking the six touches (Sparsha), and further seeking the various six objects (Sadvisaya).』 The six entrances said: 『Great-minded being! If you want to subdue me, you should first tame name and form (Namarupa). If you diligently want to restrain me, you should restrain name and form.』
Avidya Rakshasa Collection, Scroll Lower (Collection or Sutra)
Since the Bodhisattva had subdued the six entrances, he immediately observed name and form, understanding their nature and appearance. He said to name and form: 『Because of you, great suffering can arise for all beings. You should quickly return to your own karmic retribution.』 Name and form said: 『I do not see any fault in myself.』 The Bodhisattva said: 『Why do you not see your own faults now? You are deceptive and false, with an extremely ugly nature and appearance. Because of you, the six senses (Sadindriya) of all beings can arise.』 Name and form replied: 『The fact is indeed so. I am like a tree that can grow branches and leaves. Because of my existence, these branches and leaves of the six senses can grow.』 The Bodhisattva said: 『I will now use the sharp ax of wisdom to cut down your roots, and the branches and leaves of the six senses will naturally fall.』 Name and form said: 『You cannot kill me; consciousness (Vijnana) is strong, with broad shoulders.』
力常擁護我。而此識種若當不墮名色地中，何緣能生一切眾苦？」菩薩言：「實爾。若識不處母胎住歌羅羅，眾生之身終不生長。識若不住歌羅羅者，此歌羅羅即便散壞，若散壞者何緣而得有眾生身。以此緣故，我今當以智慧之火焚識種子。」
菩薩遂便舍于名色，觀察于識而數之言：「汝如幻化體性誑惑，猶如猿猴輕躁不住，亦如掣電不嘗暫停；如不調馬不著道路，亦如狂象縱逸難禁。」識言：「誰敢罵辱有為之王？」菩薩言：「是誰錯謬以汝為王，有何體相自稱王耶？」識言：「我以身為城，六入為門。如我今者實是城主，一切諸法皆悉隨從，以我為首，非王如何？」菩薩言：「我于百千劫中磨智慧劍，今當殄滅汝之王位。」識言：「怪哉！我既無過，橫生怨嫌。」菩薩言：「汝云何言橫生怨嫌，而汝能生名色之患，豈非怨乎？」識言：「我與名色實相依有，若無識者則無名色，若無名色復無于識。」菩薩言：「怪哉！名色與識，真為膠固之大親友，一切眾生輪轉根本。」識言：「我于名色實為膠固親怩之友；為于業行之所走使，置我業中不得自在，隨其善惡受五趣形。」菩薩言：「汝為行所使，如此之過原汝須臾。汝雖有過待我明白，今當以慧眼觀察行已，然後徴汝。」
菩薩即時舍識趣於行所。
【現代漢語翻譯】 現代漢語譯本： 『願力量常擁護我。如果這個識種不墮入名色（nāma-rūpa，精神和物質）的領域，又怎麼會產生一切眾苦呢？』菩薩說：『確實如此。如果識不住在母胎中，停留在歌羅羅（kalala，受精卵最初的凝結狀態），眾生的身體終究不會生長。如果識不住在歌羅羅中，這個歌羅羅就會散壞，如果散壞了，又怎麼會有眾生的身體呢？因為這個緣故，我現在應當用智慧之火焚燒識的種子。』
菩薩於是便捨棄名色，觀察識並且斥責它說：『你像幻化一樣，體性虛妄迷惑，猶如猿猴一樣輕浮躁動，不能安住，也像閃電一樣不曾停歇；像不馴服的馬一樣不走正路，也像狂像一樣放縱難以禁止。』識說：『誰敢謾罵侮辱有為之王？』菩薩說：『是誰錯誤地認為你是王，你有什麼體相自稱為王呢？』識說：『我以身體為城，六入（ṣaḍ-āyatana，六根）為門。像我現在這樣，實在是城主，一切諸法都跟隨著我，以我為首，不是王是什麼？』菩薩說：『我在百千劫中磨礪智慧之劍，現在應當消滅你的王位。』識說：『奇怪啊！我既然沒有過錯，卻平白無故地產生怨恨。』菩薩說：『你為什麼說平白無故地產生怨恨，而你能產生名色的禍患，難道不是怨恨嗎？』識說：『我與名色實際上是相互依存的，如果沒有識，就沒有名色，如果沒有名色，也就沒有識。』菩薩說：『奇怪啊！名色與識，真是膠著穩固的大親友，是一切眾生輪迴的根本。』識說：『我對於名色，實在是膠著親密的朋友；是被業行所驅使，把我置於業力之中，不得自在，隨著善惡而承受五趣（pañca-gati，五道）之身。』菩薩說：『你被行所驅使，這樣的過錯我暫時原諒你。你雖然有過錯，等我明白之後，現在應當用慧眼觀察行，然後再責問你。』
菩薩即時捨棄識，前往行所在的地方。
【English Translation】 English version: 'May strength always protect me. If this seed of consciousness does not fall into the realm of nāma-rūpa (name and form, mind and matter), how can it give rise to all suffering?' The Bodhisattva said, 'Indeed. If consciousness does not reside in the mother's womb, remaining in the kalala (the initial coagulation state of the fertilized egg), the body of a sentient being will ultimately not grow. If consciousness does not reside in the kalala, this kalala will immediately disintegrate; if it disintegrates, how can there be the body of a sentient being? For this reason, I should now burn the seed of consciousness with the fire of wisdom.'
The Bodhisattva then abandoned nāma-rūpa, observed consciousness, and rebuked it, saying, 'You are like an illusion, your nature is deceptive and deluding, like a monkey, frivolous and restless, unable to abide, and like lightning, never pausing; like an untamed horse, not following the right path, and like a mad elephant, unrestrained and difficult to control.' Consciousness said, 'Who dares to scold and insult the king of conditioned existence?' The Bodhisattva said, 'Who mistakenly considers you to be a king? What form do you have to call yourself a king?' Consciousness said, 'I take the body as a city, and the ṣaḍ-āyatana (six sense bases) as the gates. As I am now, I am truly the lord of the city, and all dharmas follow me, with me as the head. If I am not a king, then what am I?' The Bodhisattva said, 'I have sharpened the sword of wisdom for hundreds of thousands of kalpas; now I shall destroy your kingship.' Consciousness said, 'Strange! Since I have no fault, I am unjustly resented.' The Bodhisattva said, 'Why do you say that you are unjustly resented, when you can cause the suffering of nāma-rūpa? Is that not resentment?' Consciousness said, 'I and nāma-rūpa are actually interdependent; if there is no consciousness, there is no nāma-rūpa; if there is no nāma-rūpa, there is no consciousness.' The Bodhisattva said, 'Strange! Nāma-rūpa and consciousness are truly close and steadfast friends, the root of all sentient beings' cycle of rebirth.' Consciousness said, 'I am indeed a close and intimate friend to nāma-rūpa; I am driven by karma, placed in the midst of karma, unable to be free, and according to good and evil, I receive the forms of the pañca-gati (five realms of existence).' The Bodhisattva said, 'You are driven by karma; I will forgive you for this fault for the time being. Although you have faults, after I understand, I should now observe karma with the eye of wisdom, and then question you.'
The Bodhisattva immediately abandoned consciousness and went to the place where karma was.
行即驚惶而作是言：「汝是何人，勇力輕身著不壞鎧，手秉菩提重利之劍？愚癡眾生長寢昏夜計於我所，而能於此恐怖可畏放逸黑暗獨在中行。」菩薩言：「汝受身璅因緣長遠，我於今日究盡觀察，名之悉達。」行即驚言：「從何解達？」菩薩言：「我發堅誓，于往昔時，供養恭敬大釋迦牟尼佛，洗浴與食，行大精進至於今日。從是以來莊嚴功德未曾懈息。」行言：「我觀察汝未久莊嚴。」菩薩言：「莫作是語。我初一阿僧祇劫未得決定，滿二阿僧祇劫方得決定，欲救眾生。」行言：「怪哉！能愛眾生？」菩薩言：「我愛眾生以悲故愛，不以染著而生於愛。如有象群處大林中四邊火起，誰見是厄不生悲愍？時最大象挽于樹枝，以打火滅導道令過得離火難。一切眾生為生、老、病、死火之所圍繞，誰有智者不生悲愍欲令得出？」行言：「汝有悲愍愛于眾生，何故入舍？」菩薩言：「我救眾生未曾有舍！我從識邊觀于生死，諸大過患是汝所作，為斷汝故，故至汝邊。由汝之故，生第二天，為天帝釋愛慾無厭；又由汝故得生梵世，坐蓮華座入禪寂定；乃至次第上至有頂非想之處，壽終下生墮三惡道。如此之事，是汝所為。」行言：「誠如所言，導識王道實我所作。識所行處，我為將護必達所在。」菩薩言：「我以正見之石，
【現代漢語翻譯】 現代漢語譯本：行者聽了驚慌地說：『你是何人，如此勇猛有力，身著堅不可摧的鎧甲，手持菩提智慧的利劍？愚癡的眾生沉睡在漫漫長夜中，執著于『我』的觀念，而你卻能在這恐怖可畏、放逸黑暗的地方獨自前行。』菩薩說：『你受縛于鎖鏈的因緣已經很久遠了，我今天來就是要徹底觀察並瞭解你，我的名字是悉達（Siddhartha，意為『願望成就者』）。』行者驚呼：『從何處解脫？』菩薩說：『我曾發下堅定的誓言，在過去世中，供養恭敬偉大的釋迦牟尼佛（Shakyamuni Buddha，佛教的創始人），為他洗浴供食，並精進修行直至今日。從那時以來，我一直致力于莊嚴功德，從未懈怠。』行者說：『我觀察你莊嚴功德的時間並不長久。』菩薩說：『不要這樣說。我最初一個阿僧祇劫（asamkhya kalpa，極長的時間單位）尚未得到決斷，滿了兩個阿僧祇劫才得到決斷，想要救度眾生。』行者說：『奇怪啊！你竟然能愛眾生？』菩薩說：『我愛眾生是因為悲憫，不是因為染著而生愛。比如有一群大象身處森林中，四面燃起大火，誰見了這種危難不會生起悲憫之心呢？這時，最強壯的大象會拉住樹枝，用樹枝撲滅火焰，引導象群離開火難。一切眾生都被生、老、病、死之火所圍繞，誰有智慧而不生悲憫之心，想要讓他們脫離苦海呢？』行者說：『你既然悲憫愛護眾生，為何要進入我的住所？』菩薩說：『我救度眾生，從未曾離開過！我從意識的層面觀察生死輪迴，知道這些巨大的過患都是你造成的，爲了斷除你，所以我才來到你這裡。因為你的緣故，眾生得以生到第二天，成為天帝釋（Indra，佛教中的天神）貪求愛慾，永無止境；又因為你的緣故，眾生得以生到梵天世界，坐在蓮花座上進入禪定；乃至次第上升到有頂非想非非想處（neither perception nor non-perception），壽命終結后又會下墮到三惡道。這些事情，都是你所為。』行者說：『確實如你所說，引導意識走向輪迴王道，確實是我所為。意識所行之處，我都會守護，必定到達目的地。』菩薩說：『我將用正見的石頭，』
【English Translation】 English version: The walker, startled, spoke these words: 'Who are you, so brave and strong, wearing indestructible armor, and wielding the sharp sword of Bodhi (Bodhi, enlightenment or awakening)? Foolish beings slumber in the long night, clinging to the notion of 'self', yet you alone walk in this terrifying, dreadful, and dark place of heedlessness.' The Bodhisattva (Bodhisattva, an enlightened being who postpones nirvana to help others) said: 'Your entanglement in the chain of causes is long-standing. Today, I come to thoroughly observe and understand you. My name is Siddhartha (Siddhartha, 'he who achieves his goal').' The walker exclaimed: 'From where do you seek liberation?' The Bodhisattva said: 'I made a firm vow in the past, to offer and revere the great Shakyamuni Buddha (Shakyamuni Buddha, the founder of Buddhism), to bathe and feed him, and to practice diligently until this day. Since then, I have been dedicated to adorning merit without ceasing.' The walker said: 'I observe that your adornment of merit is not of long duration.' The Bodhisattva said: 'Do not speak thus. For the first asamkhya kalpa (asamkhya kalpa, an immeasurably long period of time) I had not yet reached a decision; it was only after two asamkhya kalpas that I made the decision to save sentient beings.' The walker said: 'Strange! You can love sentient beings?' The Bodhisattva said: 'I love sentient beings with compassion, not with attachment. For example, if a herd of elephants is in a great forest, and fire arises on all sides, who, seeing this danger, would not feel compassion? Then, the strongest elephant would pull down a tree branch, use it to extinguish the flames, and guide the herd to escape the fire. All sentient beings are surrounded by the fire of birth, old age, sickness, and death. Who with wisdom would not feel compassion and wish to lead them out?' The walker said: 'Since you have compassion and love for sentient beings, why do you enter my dwelling?' The Bodhisattva said: 'I have never left in saving sentient beings! I observe the cycle of birth and death from the perspective of consciousness, and I know that these great faults are all caused by you. To cut you off, I have come to your side. Because of you, beings are born in the second heaven, becoming Indra (Indra, a deity in Buddhism) who endlessly craves desires; and because of you, they are born in the Brahma (Brahma, a creator god) world, sitting on a lotus throne and entering meditative absorption; and even ascending to the peak of existence, neither perception nor non-perception (neither perception nor non-perception), only to fall into the three evil realms after death. These things are all your doing.' The walker said: 'Truly, as you say, guiding consciousness on the royal road of samsara (samsara, the cycle of birth, death, and rebirth) is indeed my doing. Wherever consciousness goes, I will protect it and ensure it reaches its destination.' The Bodhisattva said: 'I will use the stone of right view,'
磨智慧劍，解汝支節。」行言：「請莫為之！不能補汝疲勞之果。」菩薩言：「何故不補？」行言：「一切結使火燧大苦之母，名為無明。眾惱鄙穢大苦盈集，一切災患是彼所作。汝不徴彼，返欲捉我，將何補乎？」菩薩言：「此無明者為何所在？」行言：「而此無明，大毗舍阇、煩惱羅剎之所圍繞難可降伏。今者住彼愚癡結使諸惡冢間。」
菩薩爾時，從行得知無明處已，發勇猛心往詣其所，而振吼言：「彼結使羅剎、煩惱鬼等！設勝我者，分受罪戮。我若勝彼，必當摧彼諸惱結使惡羅剎等，令其磨滅無有遺余！」行言：「如汝勇猛有堅精進，入大無畏金剛三昧，解脫之門自為汝開，殄滅無明何足為難。」
菩薩於時，雄猛四顧即擒無明，而詰之言：「汝於今者，豈不住彼煩惱結習諸惡冢間，而居止耶！而此冢間，畏生死者所厭賤處。顛倒塵埃結使猛風，障蔽慧眼使無所見，種種諂曲、疑、悔糞草聚集之處；破戒之尸、五欲死人，支節腐壞狼籍交穢，滿此冢間。覺觀大風吹三毒火，猛炎熾然；惡欲、我慢，掉動不停，揚聲大笑骨聚之中；放逸死屍諸惡律儀，不凈膿血流污其地。三有𤬪㼜坊膩嘶破，斷諸善根。種種破器散壞在地，斷常見發風吹蓬亂，無慚、無愧弊壞衣納，遍丘墓中。煩惱結害粗澀石沙，
【現代漢語翻譯】 現代漢語譯本：『磨礪智慧之劍，解開你的支節。』行說：『請不要這樣做！不能彌補你的疲勞之果。』菩薩說：『為什麼不能彌補？』行說：『一切結使（kleshas，煩惱）如同火燧（火絨），是大苦的根源，名為無明（avidyā，無知）。各種惱怒、鄙陋、污穢，大苦聚集，一切災禍都是它所製造。你不去征討它，反而要捉我，拿什麼來彌補呢？』菩薩說：『這個無明在哪裡？』行說：『這個無明，被大毗舍阇（piśāca，食人鬼）、煩惱羅剎（rāksasa，惡鬼）所圍繞，難以降伏。現在住在愚癡結使的各種惡劣墳墓之間。』 菩薩當時，從行那裡得知無明所在之處后，發起勇猛之心前往那裡，發出怒吼說：『那些結使羅剎、煩惱鬼等！如果勝過我，就分受罪責。我如果勝過他們，必定摧毀那些惱人的結使惡羅剎等，讓他們磨滅，沒有遺留！』行說：『如果你有勇猛和堅定的精進，進入大無畏金剛三昧（vajra-samādhi，金剛定），解脫之門自然為你打開，消滅無明又有什麼困難。』 菩薩當時，雄猛地環顧四周，立即擒住無明，責問說：『你現在，難道不是住在那些煩惱結習的各種惡劣墳墓之間，在那裡居住嗎！而這個墳墓之間，是畏懼生死的人所厭惡的地方。顛倒的塵埃、結使的猛烈之風，遮蔽智慧之眼，使人什麼也看不見，各種諂媚、疑惑、後悔的糞草聚集的地方；破戒的屍體、五欲（pañca kāmaguṇāḥ，色聲香味觸）的死人，支節腐爛，狼藉交雜污穢，充滿這個墳墓之間。覺觀（vitarka-vicāra，尋伺）的大風吹動三毒（triṣa，貪嗔癡）之火，猛烈的火焰熾熱燃燒；惡欲、我慢，搖動不停，揚聲大笑在骨堆之中；放逸的死屍，各種惡劣的律儀，不乾淨的膿血流淌污染地面。三有（三界）的𤬪㼜坊膩嘶破，斷絕各種善根。各種破損的器物散落在地上，斷見常見（śāśvata-uccheda-dṛṣṭi，常見和斷見）的頭髮被風吹得蓬亂，無慚無愧的破舊衣服，遍佈丘墓之中。煩惱結害的粗澀石沙，
【English Translation】 English version: 『Sharpen the sword of wisdom, and untie your limbs.』 The Traveler said, 『Please do not do that! It cannot replenish the fruit of your weariness.』 The Bodhisattva said, 『Why can't it replenish?』 The Traveler said, 『All kleshas (defilements) are like tinder, the source of great suffering, called avidyā (ignorance). Various vexations, baseness, and filth, a great accumulation of suffering, all calamities are made by it. If you do not attack it, but instead want to seize me, what will you use to replenish?』 The Bodhisattva said, 『Where is this avidyā located?』 The Traveler said, 『This avidyā is surrounded by great piśācas (flesh-eating demons) and klesha-rāksasas (ogres), difficult to subdue. Now it dwells among the various evil tombs of foolish kleshas.』 At that time, having learned from the Traveler the location of avidyā, the Bodhisattva aroused a courageous mind and went there, roaring, 『Those klesha-rāksasas, klesha-ghosts, and others! If you overcome me, you will share the punishment. If I overcome them, I will surely destroy those vexing klesha-rāksasas and others, causing them to be annihilated without remainder!』 The Traveler said, 『If you have courage and firm diligence, enter the great fearless vajra-samādhi (diamond concentration), the gate of liberation will naturally open for you, and destroying avidyā will not be difficult.』 At that time, the Bodhisattva, looking around with heroic might, immediately seized avidyā and questioned it, saying, 『Are you not now dwelling among those various evil tombs of kleshas and habitual defilements, residing there! And this place among the tombs is a place despised by those who fear birth and death. The dust of inversion, the fierce wind of kleshas, obscures the eye of wisdom, making it impossible to see anything, a place where various flatteries, doubts, and regrets, like dung and grass, gather; the corpses of those who have broken precepts, the dead of the five desires (pañca kāmaguṇāḥ, objects of sensual pleasure), their limbs decayed, scattered in confusion and filth, filling this place among the tombs. The great wind of vitarka-vicāra (initial and sustained thought) blows the fire of the three poisons (triṣa, greed, hatred, and delusion), the fierce flames burning intensely; evil desires and pride, shaking without stopping, laughing loudly among the piles of bones; the corpses of those who have indulged in laxity, various evil precepts, unclean pus and blood flowing and polluting the ground. The 𤬪㼜坊膩嘶破 of the three realms is broken, severing all good roots. Various broken vessels are scattered on the ground, the hair of śāśvata-uccheda-dṛṣṭi (eternalism and annihilationism) is blown about by the wind in disarray, shameless and without remorse, tattered and worn robes, covering the mounds and tombs. The coarse and rough stones and sand of klesha-harm,
九十六種邪見烏鴟，諸惡雕、鷲棲宿冢間。或時復有貪有眾生，狐、狼、野干、狖貍、鼷鼠穴處冢間。復有戒取，如被兀樹枝葉摧落枯朽冢間。復有非法斷事破床置於冢間。或時復有投淵赴火、臥棘刺上，種種苦行如爆熾火焚燒冢間。或時復有自恃色力，及以命財、憍慢污穢盈集冢間。或有嫌恨、怨嫉棘刺充滿冢間。或時復有惡覺觀蠅壞於善根，不凈疽蟲臭穢污辱集在死屍。或有五蓋煩惱怨賊游止冢間，或有計我及以我所，諸咒術師集在冢間。復有異見種種邪論，如狐梟鴟發大惡聲叫呼冢間。復有羅剎捉愛罥[木*((泳-永+刀)/蟲)]，或有羅剎持睡眠杵喜樂五欲，而復手秉三歧利叉，種種不善眾雜惡色，猖狂大喚、諠呼強笑無怖畏心。或有羅剎搖頭動體瞋目唱叫，騰踴、跳擲、叱吒、拍髀，或嘯、或歌、或時戲舞。瞋恚羅剎、俠怨羅剎、小惡重報羅剎、卒暴羅剎、貪嫉羅剎，慢、慢慢、我慢、不如慢、邪慢、大慢，欲非法、欲貪、惡貪，如是兇險結使煩惱諸大羅剎，不可稱數。」
菩薩到于眾結冢間，見此無明種種過惡，覆于慧眼障蓋身原，令諸眾生不見四諦，墜墮惡趣復作此言：「是無明者，于生死曠路而作導首，能然生、老、病、死之火大聚，是諸煩惱結業之母。閉涅槃門，開眾惡趣，能作大形，
【現代漢語翻譯】 現代漢語譯本：九十六種邪見就像烏鴉，各種罪惡如同雕和鷲，棲息在墳墓之間。有時貪婪的眾生，像狐貍、狼、野干、狖貍、鼷鼠一樣，在墳墓間打洞居住。還有執著于戒律的，就像被折斷樹枝葉的枯朽樹木，倒在墳墓間。還有用非法的手段斷事的，以及破損的床，被丟棄在墳墓間。有時還有人投河赴火、臥在荊棘之上，種種苦行就像猛烈的火焰，焚燒著墳墓。有時還有人仗恃自己的美貌和力量，以及生命和財富，驕慢和污穢堆積在墳墓間。還有嫌恨和怨嫉，像荊棘一樣充滿墳墓。有時還有邪惡的念頭，像蒼蠅一樣破壞善根，不乾淨的膿瘡，散發著臭氣，玷污著屍體。還有五蓋（貪、嗔、癡、慢、疑）煩惱，像怨賊一樣在墳墓間遊蕩。還有執著于『我』以及『我所』的，各種咒術師聚集在墳墓間。還有各種不同的見解和邪惡的言論，像狐貍、貓頭鷹、烏鴉一樣，發出巨大的惡聲，叫喊在墳墓間。還有羅剎用愛慾的網和捕蟲器捉人，有的羅剎拿著睡眠的杵，享受著五欲的快樂，手裡還拿著三叉戟，各種不善的、混雜的惡色，瘋狂地大喊大叫、喧譁強笑，沒有絲毫的畏懼之心。有的羅剎搖頭晃腦、怒目圓睜地唱叫，跳躍、投擲、叱喝、拍打大腿，或者嘯叫、或者唱歌、或者嬉戲舞蹈。瞋恚羅剎、懷恨羅剎、小惡重報羅剎、暴躁羅剎、貪嫉羅剎，慢、慢慢、我慢、不如慢、邪慢、大慢，對慾望的非法貪求、對慾望的貪婪、邪惡的貪婪，這些兇險的結使煩惱，像無數的大羅剎一樣，無法計數。 菩薩到達眾結的墳墓間，看到這無明的種種過錯和罪惡，遮蔽了智慧的眼睛，阻礙了身體的本源，使眾生看不見四諦（苦、集、滅、道），墜落到惡趣，於是說道：『這無明，在生死曠野中充當引導者，能夠點燃生、老、病、死的大火堆，是各種煩惱和結業的母親。它關閉了涅槃（Nirvana）之門，開啟了各種惡趣，能夠製造巨大的形體，』
【English Translation】 English version: Ninety-six kinds of heretical views are like crows, and all kinds of evils are like eagles and vultures, dwelling in the graveyard. Sometimes greedy beings, like foxes, wolves, jackals, civets, and mice, burrow and live in the graveyard. There are also those who cling to precepts, like withered trees with broken branches and leaves, fallen in the graveyard. There are also those who judge matters with illegal means, and broken beds, discarded in the graveyard. Sometimes there are those who jump into rivers and rush into fire, lying on thorns, all kinds of ascetic practices are like raging flames, burning the graveyard. Sometimes there are those who rely on their beauty and strength, as well as life and wealth, arrogance and filth accumulate in the graveyard. There are also hatred and resentment, like thorns filling the graveyard. Sometimes there are evil thoughts, like flies destroying good roots, unclean sores, emitting stench, defiling corpses. There are also the five hindrances (greed, hatred, delusion, pride, doubt) and afflictions, like resentful thieves wandering in the graveyard. There are also those who cling to 'self' and 'what belongs to self', various sorcerers gather in the graveyard. There are also various different views and evil arguments, like foxes, owls, and crows, making great evil sounds, shouting in the graveyard. There are also Rakshasas (Raksasas) catching people with nets of love and insect traps, some Rakshasas holding the pestle of sleep, enjoying the pleasure of the five desires, and also holding a trident in their hands, all kinds of unwholesome, mixed evil colors, frantically shouting, clamoring and laughing loudly, without any fear. Some Rakshasas shake their heads and bodies, glaring and shouting, jumping, throwing, scolding, slapping their thighs, or whistling, or singing, or sometimes playing and dancing. Wrathful Rakshasas, resentful Rakshasas, Rakshasas with small evils and heavy retribution, violent Rakshasas, jealous Rakshasas, pride, excessive pride, conceit, inferiority complex, wrong pride, great pride, illegal desire, greedy desire, evil desire, these dangerous fetters and afflictions, like countless great Rakshasas, are innumerable. The Bodhisattva (Bodhisattva) arrived at the graveyard of all fetters, saw the various faults and evils of this ignorance, covering the eyes of wisdom, hindering the origin of the body, causing sentient beings not to see the Four Noble Truths (suffering, origin, cessation, path), falling into the evil realms, and then said: 'This ignorance, acting as a guide in the wilderness of birth and death, can ignite the great fire of birth, old age, sickness, and death, it is the mother of all afflictions and karmic formations. It closes the gate of Nirvana (Nirvana), opens all evil realms, and can create great forms,'
彌綸三界遍一切處。放逸大頭，疑結廣額，幻惑醜面，邪念皰鼻，邪見之目、莫眼童子，四到掣電，伺怨報惡，多毛耽耳，欺誑詐偽，深廣邃眉；瞋恚忿戾以為利牙，貪慾醜惡作上粗唇，嫉妒䫃弊返唇下垂，邪命諂曲虛假矯稱；貪嗜利養以為利齒，六十二見以為其發，三愛饕餮以為長咽，八邪疣㾽以為肩臂，諸惡律儀以為長爪；忍受結業以為兩乳，不知厭足、[月*逄]脹洪大以為其腹，睡悔深黑以為其臍，多欲貪愛以為陰尻，十八諸界以為兩髀，非法欲、惡欲以為兩膝，我見、人見以為腳足；無慚大象、垢穢濕皮以為衣服，無愧青惡污膩粗褐以為其被，坐結使床，眾結羅剎以為侍從處。彼煩惱諸惡羅剎，大眾之中雖有千舌說其過罪不能令盡。又見無明羅剎，死封印輪在傍旋轉，世間智人見而振悚。」
菩薩爾時，倍加精進，獲得增上一心定意。發大喜踴，尋時，次第清凈心生，得不動地。堅立之腳即趣無明羅剎之所，到無惱地平正之處。除諸瞋忿、嫌恨毒心棘刺沙石。八法塵土慈雨灌注，以灑于地生諸善根，清茂軟草善根安樂。以為二足、四攝之法，堅持于足與眾超異。以定左手，總六十二見之大亂髮；以智右手，拔于利劍。以諸眾生不請之心，大師子吼高聲唱言：「我于無量佛所積集善法，以大乘車誓度一
【現代漢語翻譯】 現代漢語譯本 瀰漫三界，遍及一切處。放縱散漫的大頭，充滿疑惑的額頭，虛幻迷惑的醜陋面容，邪惡念頭的膿皰鼻子，邪見的眼睛，像莫眼童子一樣，四處遊蕩如閃電，伺機報復作惡，多毛而貪婪的耳朵，欺騙虛偽，深邃寬廣的眉毛；以嗔恨憤怒作為鋒利的牙齒，貪婪醜惡作為粗厚的上嘴唇，嫉妒邪惡導致下嘴唇下垂，以邪命諂媚虛假自誇；貪圖利益供養作為利齒，六十二種邪見作為頭髮，三界貪愛如饕餮般作為長長的咽喉，八邪的疣贅作為肩臂，各種惡劣的戒律作為長長的指甲；忍受罪業作為雙乳，不知滿足、膨脹巨大的肚子，沉睡的悔恨如深黑的肚臍，強烈的慾望貪愛作為陰部，十八界作為大腿，非法慾望和邪惡慾望作為膝蓋，我見和人見作為腳；無慚愧的大象、污穢潮濕的面板作為衣服，無羞恥的青黑色污穢粗布作為被子，坐在由各種煩惱組成的床上，各種結縛的羅剎作為侍從。這些煩惱惡羅剎，即使有千條舌頭也無法完全說盡他們的罪過。又看到無明羅剎，死亡的封印輪在旁邊旋轉，世間的智者看到都會感到恐懼。
菩薩當時，更加精進，獲得更上一層的一心禪定。心中充滿喜悅，隨即次第生起清凈之心，證得不動地。穩固的雙腳走向無明羅剎所在之處，到達沒有煩惱的平坦之地。去除各種嗔恨、嫌棄怨恨的毒心、荊棘沙石。用慈悲的雨水灌注八法塵土，滋養土地，生長各種善根，茂盛柔軟的草地帶來善根安樂。以佈施、愛語、利行、同事四攝法作為雙足，堅持于足，超越眾人。用禪定的左手，抓住六十二種邪見的大亂髮；用智慧的右手，拔出利劍。爲了眾生不請自來，如大師子吼般高聲宣告：『我于無量佛所積集善法，以大乘車誓度一切眾生！』
【English Translation】 English version Pervading the three realms and reaching everywhere. A dissolute and unrestrained large head, a forehead full of doubt, a illusory and deluded ugly face, a nose with pustules of evil thoughts, eyes of wrong views, like Mo Yan Boy (name of a demon), wandering around like lightning, seeking revenge and doing evil, hairy and greedy ears, deceitful and false, deep and broad eyebrows; using anger and rage as sharp teeth, greed and ugliness as thick upper lips, jealousy and wickedness causing the lower lip to droop, using wrong livelihood and flattery to falsely boast; coveting profit and offerings as sharp teeth, sixty-two views as hair, the three loves like gluttony as a long throat, the warts of the eight evils as shoulders and arms, various evil precepts as long nails; enduring karmic ties as breasts, insatiable, swollen and huge as the abdomen, sleeping repentance as a deep black navel, strong desire and love as the genitals, the eighteen realms as thighs, illegal desires and evil desires as knees, self-view and human-view as feet; a shameless elephant, filthy and wet skin as clothes, a shameless blue-black dirty coarse cloth as a blanket, sitting on a bed of afflictions, various binding Rakshasas (demon) as attendants. These afflictions and evil Rakshasas, even with a thousand tongues, cannot fully describe their sins. Also seeing the Avidyā (ignorance) Rakshasa, the wheel of the seal of death rotating beside it, the wise people of the world will feel fear upon seeing it.
At that time, the Bodhisattva (enlightenment being) became even more diligent, attaining a higher level of one-pointed concentration. His heart was filled with joy, and then gradually pure thoughts arose, attaining the immovable ground. Firm feet walked towards the place where the Avidyā (ignorance) Rakshasa was, arriving at a flat place without afflictions. Removing all kinds of anger, resentment, poisonous hearts, thorns, sand, and stones. Using the rain of compassion to irrigate the dust of the eight dharmas, nourishing the land, growing various good roots, lush and soft grass bringing good roots and happiness. Using the four methods of giving, kind speech, beneficial action, and cooperation as feet, holding firmly to the feet, surpassing all others. Using the left hand of concentration, grasping the great disheveled hair of the sixty-two views; using the right hand of wisdom, drawing out the sharp sword. For the sake of sentient beings without being asked, like a great lion's roar, proclaiming loudly: 'I have accumulated good deeds in countless Buddhas, and I vow to liberate all sentient beings with the Mahayana (great vehicle) car!'
切，無量劫中精進之果，今以成就！一切眾生為生死大火之所焚燒，我今應當為其除滅，摧伏結賊，斷諸行脈，為出世道拔其險難！」
無明羅剎聞是吼聲，宣調戲臂大笑而言：「大梵天王、摩醯首羅、毗紐、帝釋、四天、日、月、星辰，悉皆屈膝來在我前，為我制控。婆藪仙、婆藪憂留掘婆梨，如是等無量諸仙，各以智德望出我界，然其皆為我所迷惑不知出徑。一切眾生我皆上著生死輪上，輪迴有中使不自在，如是之事悉我所作。是何嬰愚不自籌量而捉我發？然諸人、天、阿修羅一切眾生，以我勇壯耗擾不停。汝為是誰？輕速躁疾來至我所，在於我前而大哮吼？善根發起如日初出，是我昔來未嘗聞睹。一切眾生無知所盲，汝之慧眼開視分明，鑑察微妙乃如是乎。誰于生死苦惱之海大波浪中，卒教津濟令到彼岸？一切凡愚處於邪徑，誰為引導忽示正道？誰于無明大黑闇中，欻然慧炬顯照幽冥？我之教命，三界之中咸皆承順無能違者。諸仙外道一切悉皆甘樂，我界摩醯首羅、大梵天等，以我之力生於常想。是誰無畏最勝之人，有大膽勇而不懼我，敢捉我發！善哉，善哉！而汝今者，必定從於佛種中生，正觀之力無比功德大悲為體，必是菩薩悲救眾生。其德尊嚴如須彌山王，除此勝人一切世間無敢舉手捉我發者。」
【現代漢語翻譯】 現代漢語譯本： 『切！』無量劫中精進的果實，如今得以成就！一切眾生被生死的大火所焚燒，我現在應當為他們消除這痛苦，摧毀降伏煩惱的賊寇，斷絕各種行為的脈絡，爲了脫離世間的道路，拔除其中的危險和困難！」
無明羅剎（Avidya Rakshasa，愚昧的惡魔）聽到這吼聲，故意裝作輕佻地大笑著說：『大梵天王（Mahābrahmā，創造之神）、摩醯首羅（Maheśvara，濕婆神）、毗紐（Vishnu，保護之神）、帝釋（Indra，眾神之王）、四天王（Four Heavenly Kings）、太陽、月亮、星辰，都屈膝跪拜在我面前，被我控制。婆藪仙（Vasus，八位善神）、婆藪憂留掘婆梨（Vasudeva，克里希納的父親），像這樣的無數仙人，各自以他們的智慧和德行，希望超出我的境界，然而他們都被我迷惑，不知道出去的路徑。一切眾生我都把他們放在生死的輪子上，在輪迴中讓他們不得自在，這樣的事情都是我做的。是什麼樣的幼稚愚蠢的人，不自量力地抓住我的頭髮？人、天、阿修羅（Asura，非天）一切眾生，都因為我的勇猛強壯而不得安寧。你是誰？如此輕率急躁地來到我這裡，在我面前大聲咆哮？善根的發起就像初升的太陽，這是我過去從未聽說和見過的。一切眾生都被無知所矇蔽，你的慧眼卻能清晰地觀察，洞察微妙之處竟然如此。是誰在生死苦惱的海洋波濤中，突然引導他們渡過難關到達彼岸？一切凡夫愚人都處於邪惡的道路上，是誰引導他們忽然顯示正道？是誰在無明的大黑暗中，突然用智慧的火炬照亮幽暗？我的教令和命令，三界之中都順從，沒有人能夠違背。諸仙和外道都甘願接受，我的境界中的摩醯首羅、大梵天等，都因為我的力量而產生永恒的錯覺。是誰如此無畏最殊勝的人，有如此大膽的勇氣而不懼怕我，竟然敢抓住我的頭髮！好啊，好啊！而你現在，必定是從佛的種子中出生的，正觀的力量、無比的功德、以大悲為本體，一定是菩薩爲了悲憫救度眾生。你的德行尊嚴如同須彌山王（Mount Sumeru，宇宙中心），除了這位殊勝的人，一切世間沒有人敢舉手抓住我的頭髮。』
【English Translation】 English version: 『Cut!』 The fruit of diligence through immeasurable kalpas (aeons), is now achieved! All sentient beings are burned by the great fire of birth and death, and I shall now extinguish it for them, crush and subdue the bandit of afflictions, sever the veins of all actions, and remove the dangers and difficulties from the path of liberation!』
The Avidya Rakshasa (Rakshasa of Ignorance), hearing this roar, deliberately laughed in a frivolous manner and said: 『Mahābrahmā (Great Brahma, the creator god), Maheśvara (Shiva, the great god), Vishnu (the preserver god), Indra (king of the gods), the Four Heavenly Kings, the sun, moon, and stars, all kneel before me, controlled by me. The Vasus (eight benevolent deities), Vasudeva (Krishna's father), and countless other immortals like them, each with their wisdom and virtue, hope to transcend my realm, yet they are all deluded by me, not knowing the path out. I place all sentient beings on the wheel of birth and death, making them unfree in samsara (cyclic existence), and all these things are done by me. What kind of childish fool is it, who, without measuring himself, grabs my hair? Humans, devas (gods), asuras (demons), and all sentient beings are constantly disturbed by my strength and bravery. Who are you? So rash and impetuous, coming here to me, roaring loudly before me? The arising of good roots is like the rising sun, something I have never heard or seen before. All sentient beings are blinded by ignorance, but your wisdom eye can see clearly, discerning the subtle with such clarity. Who, in the ocean of suffering and distress of birth and death, suddenly guides them across to the other shore? All foolish ordinary people are on the wrong path, who guides them to suddenly show the right path? Who, in the great darkness of ignorance, suddenly illuminates the darkness with the torch of wisdom? My teachings and commands are obeyed by all in the three realms, and no one can disobey. All immortals and heretics willingly accept them, and Maheśvara, Mahābrahmā, and others in my realm, due to my power, have the illusion of permanence. Who is this fearless, most excellent person, with such great courage that he does not fear me, daring to grab my hair! Excellent, excellent! And you now, must be born from the seed of the Buddha, with the power of right contemplation, immeasurable merit, and compassion as your essence, you must be a Bodhisattva who compassionately saves sentient beings. Your virtue and dignity are like Mount Sumeru (the central world-mountain); apart from this excellent person, no one in all the world dares to raise a hand to grab my hair.』
菩薩答言：「汝之所說實為真正。我自昔來修諸善行，皆為救濟一切眾生，如汝所說言菩薩者，我即是也！」
無明曰：「大心眾生！汝智不動，決定救他，怨親平等悉為一味，如盛熾火燋然生葉。汝今慧火燋然於我，亦復如是。汝今堅正，我從汝教終不敢違。」
菩薩言：「我以苦、空、無常、無我所印之處，遣汝速去不得疑滯！」菩薩說此印已，無明羅剎將、諸煩惱、諸惡軍眾，逃竄走入九十六種邪論之中，其所居止住愚癡心。
菩薩爾時，廣集種種道品資糧，無師獨悟滅于無明，是故眾人應修六度廣集善法。
「能善觀察聖所說， 后獲大樂解深義。 我昔曾聞有盲人， 在空空中弄木杵， 杵端沖屋著蜂窠， 盲聞蜂聲逃出避。 空中有驢被蜂螫， 驢被毒痛出墮淵。 淵中惡龍懷忿恚， 起大云雷雨大雹， 于空聚落下霹靂。 聚中惡鬼極瞋忿， 遍於國界雨大火。 世界眾生火所逼， 皆共逃走入大河。 河底水中羅剎宮， 啖諸眾生血精氣， 諸入河者至彼宮， 極受苦毒入回覆， 復入石山唯一孔。 眾生出孔入大海， 海水咸苦消肌體， 叫喚大哭稱父母， 諸神誰能拔濟我？」
時海渚中有神馬王，常食自
【現代漢語翻譯】 現代漢語譯本 菩薩回答說：『你所說的確實是真實正確的。我從過去以來修習各種善行，都是爲了救濟一切眾生，正如你所說，稱我為菩薩，我就是啊！』 無明（Avidyā，指對事物真相的迷惑和無知）說：『大心的眾生啊！你的智慧堅定不動搖，決心救度他人，對怨恨和親愛的人都平等對待，視作一體，就像猛烈的火焰能迅速燒焦新鮮的樹葉一樣。你現在用智慧之火燒焦我，也是如此。你現在如此堅定正直，我從此以後一定聽從你的教誨，不敢違背。』 菩薩說：『我用苦（Duḥkha，指痛苦的本質）、空（Śūnyatā，指空性）、無常（Anitya，指事物變化的本質）、無我（Anātman，指沒有永恒不變的自我）的印記，遣送你迅速離開，不得遲疑停留！』菩薩說完這些印記后，無明羅剎（Rākṣasa，指惡鬼）將領、各種煩惱、各種邪惡的軍隊，都逃竄進入九十六種邪論之中，他們所居住的地方是愚癡的心。 菩薩那時，廣泛積聚各種道品資糧，無師自通地滅除了無明，所以眾人應當修習六度（Pāramitā，指佈施、持戒、忍辱、精進、禪定、智慧），廣泛積聚善法。 『能夠善於觀察聖人所說的話， 之後就能獲得大的快樂，理解深刻的含義。 我過去曾經聽說有盲人， 在空曠的地方玩弄木杵， 木杵的頂端衝撞到屋頂上的蜂巢， 盲人聽到蜜蜂的聲音就逃跑躲避。 空中有驢子被蜜蜂蜇傷， 驢子因為毒痛而掉進深淵。 深淵中的惡龍懷著憤怒， 興起巨大的云雷和冰雹， 在空中聚集降下霹靂。 聚集地中的惡鬼極其瞋怒忿恨， 遍佈于整個國家降下大火。 世界上的眾生被火所逼迫， 都一起逃走進入大河。 河底的水中有羅剎的宮殿， 吞食各種眾生的血和精氣， 那些進入河中的眾生到達羅剎宮殿， 極其痛苦地進入迴旋之處， 又進入只有唯一孔洞的石山。 眾生從孔洞出來進入大海， 海水咸苦，消蝕肌肉身體， 叫喊大哭，稱呼父母， 諸神誰能救拔我？』 當時，海邊沙洲中有神馬王，經常吃自己的糞便。
【English Translation】 English version The Bodhisattva answered, 'What you say is indeed true and correct. From the past, I have cultivated various virtuous deeds, all for the sake of saving all sentient beings. Just as you say, calling me a Bodhisattva, that is who I am!' Avidyā (ignorance) said, 'Oh, great-hearted being! Your wisdom is firm and unwavering, determined to save others, treating enemies and loved ones equally, as a raging fire quickly scorches fresh leaves. You now scorch me with the fire of wisdom, and it is the same. You are now so firm and upright, from now on I will certainly listen to your teachings and dare not disobey.' The Bodhisattva said, 'I use the seals of Duḥkha (suffering), Śūnyatā (emptiness), Anitya (impermanence), and Anātman (no-self) to send you away quickly, without hesitation or delay!' After the Bodhisattva spoke these seals, the Avidyā Rākṣasa (demon) general, various afflictions, and various evil armies all fled into the ninety-six kinds of heretical theories, and the place where they dwell is the foolish mind. At that time, the Bodhisattva widely accumulated various factors of enlightenment and provisions, and without a teacher, he independently extinguished Avidyā. Therefore, all people should cultivate the six Pāramitās (perfections: generosity, morality, patience, diligence, concentration, and wisdom) and widely accumulate virtuous deeds. 'Being able to observe well what the sages say, afterwards one obtains great joy and understands profound meanings. I once heard of a blind man, playing with a wooden pestle in an empty space, The tip of the pestle struck a beehive on the roof, the blind man heard the sound of the bees and ran away to avoid them. In the sky, a donkey was stung by bees, the donkey fell into an abyss because of the pain. The evil dragon in the abyss harbored anger, and raised great clouds, thunder, rain, and hail, Gathering in the sky and dropping lightning. The evil ghosts in the gathering were extremely angry and resentful, Spreading throughout the country and raining down great fire. The sentient beings in the world were forced by the fire, And all fled into the great river. In the water at the bottom of the river is the palace of the Rākṣasas, Devouring the blood and essence of various sentient beings, those who enter the river reach the palace of the Rākṣasas, And enter the place of rotation with extreme suffering, and then enter a stone mountain with only one hole. The sentient beings come out of the hole and enter the great sea, the seawater is salty and bitter, eroding muscles and bodies, Shouting and crying, calling out to their parents, which gods can save me?' At that time, there was a divine horse king on the sandbar of the sea, who often ate his own feces.
然成熟糧米，肥壯翹陸。聞諸眾生受苦惱聲，馬王唱言：「誰於今者欲度彼岸到閻浮提？」諸墮水人皆舉右手而作是言：「度我，度我！」馬王即時奮迅身體，八萬四千諸毛森然俱長，挽捉毛者皆得脫苦。
以何義故引如此喻？言盲人者，喻於一切眾生無明，蜂喻於行，驢喻于識，驢墮淵者喻識墮名色，空聚落者喻於六情，雹霹靂者喻六情中無常患害，惡鬼者即喻于觸，雨火者喻于諸受，投入河者即喻于愛，水中羅剎食人精氣者喻於四取，入回覆者喻於三有，大石孔者即喻于生，言大海者喻于老、死、憂、悲眾苦。神馬王者，喻佛以善功德，正志堅實肥大之身，以正念定八萬四千諸善之毛，為諸眾生起悲愍心。一切眾生皆受大苦，為生所生，為老所老，為死所死。然諸眾生不知方便求出要路，諸佛于中引接眾生令得離苦。能乘馬者，即是行人乘於法輪，憍陳如等五比丘，夜舍等五人；及諸豪貴長者子五十人，賢邑眾等六十人，優樓頻螺、迦葉兄弟千人，舍利弗、大目連等二百五十人，頻婆娑羅王等八萬四千人，于最末後須拔陀羅，乃至遺法八萬四千諸深法藏，若有眾生得聞一句一偈之者，一切皆得與大涅槃而作因緣。
無明羅剎集卷下
【現代漢語翻譯】 現代漢語譯本 成熟的穀物，肥壯的馬王（神馬的名字）。馬王聽到眾生受苦的聲音，便高聲唱道：『現在誰想要渡過彼岸到達閻浮提（我們所居住的這個世界）？』所有落水的人都舉起右手說：『救我，救我！』馬王立刻奮起神力，身上八萬四千根毛髮都豎立起來並變長，抓住這些毛髮的人都得以脫離苦難。
用什麼意義來解釋這個比喻呢？盲人，比喻一切眾生的無明；蜜蜂，比喻行（業）；驢，比喻識；驢掉進深淵，比喻識墮入名色（精神和物質）；空曠的村落，比喻六情（六根）；冰雹和雷電，比喻六情中的無常和災害；惡鬼，比喻觸（感覺）；火雨，比喻諸受（感受）；投入河流，比喻愛（貪愛）；水中羅剎吸食人的精氣，比喻四取（四種執取）；進入漩渦，比喻三有（欲有、色有、無色有）；大石孔，比喻生（出生）；大海，比喻老、死、憂、悲等眾多的苦難。神馬王，比喻佛以善良的功德，正直堅定的肥大之身，以正念禪定生出八萬四千根善良的毛髮，為眾生生起悲憫之心。一切眾生都遭受巨大的痛苦，為生所生，為老所老，為死所死。然而眾生不知道方便之法，尋求脫離苦難的道路，諸佛就在其中引導眾生，使他們得以脫離苦難。能夠騎上馬的人，就是修行人乘坐法輪（佛法），如憍陳如（佛陀的第一位弟子）等五位比丘，夜舍（富家子弟）等五人；以及諸位豪門貴族長者的兒子五十人，賢邑眾等六十人，優樓頻螺迦葉（拜火教首領）兄弟千人，舍利弗（佛陀十大弟子之一）、大目犍連（佛陀十大弟子之一）等二百五十人，頻婆娑羅王（古印度摩揭陀國國王）等八萬四千人，在最後一位是須跋陀羅（一位年老的修行者），乃至遺留的佛法八萬四千諸深奧的法藏，如果有眾生能夠聽聞一句一偈，一切都能與大涅槃（佛教的最高境界）結下因緣。
【English Translation】 English version Mature grains and a robust, magnificent Horse King (name of a divine horse). Hearing the sounds of suffering beings, the Horse King proclaimed, 'Who now wishes to cross to the other shore and reach Jambudvipa (the world we live in)?' All those who had fallen into the water raised their right hands and said, 'Save me, save me!' The Horse King immediately exerted its power, and its eighty-four thousand hairs stood erect and grew long, and those who grasped these hairs were all freed from suffering.
With what meaning is this metaphor drawn? The blind man symbolizes the ignorance of all beings; the bees symbolize action (karma); the donkey symbolizes consciousness; the donkey falling into the abyss symbolizes consciousness falling into name and form (mind and matter); the empty village symbolizes the six senses; the hail and thunder symbolize the impermanence and harm within the six senses; the evil ghosts symbolize contact (sensory input); the rain of fire symbolizes the various feelings (sensations); falling into the river symbolizes craving (attachment); the Rakshasa in the water who eats people's essence symbolizes the four graspings (clinging); entering the whirlpool symbolizes the three realms of existence (desire realm, form realm, formless realm); the large stone hole symbolizes birth; the great sea symbolizes old age, death, sorrow, grief, and numerous sufferings. The divine Horse King symbolizes the Buddha with his virtuous merits, upright and steadfast, robust body, using right mindfulness and concentration to generate eighty-four thousand virtuous hairs, arising from compassion for all beings. All beings endure great suffering, born to be born, aged to be aged, and died to be died. Yet beings do not know the expedient means to seek the path of liberation from suffering, and the Buddhas guide beings within it, enabling them to escape suffering. Those who can ride the horse are practitioners riding the Dharma wheel (the Buddha's teachings), such as Kondanna (Buddha's first disciple) and the five Bhikkhus, Yasa (son of a wealthy man) and the five others; and the sons of various noble elders, sixty from the community of Bhadravarga, the thousand Kasyapa brothers of Uruvilva (fire worship leaders), Sariputra (one of Buddha's ten great disciples), Maudgalyayana (one of Buddha's ten great disciples) and two hundred and fifty others, King Bimbisara (King of Magadha in ancient India) and eighty-four thousand others, and lastly Subhadra (an old ascetic), and even the remaining Dharma, the eighty-four thousand profound Dharma treasures. If any being can hear even a single phrase or verse, all will be able to create a cause and condition with great Nirvana (the ultimate state in Buddhism).