T17n0817_佛說大凈法門經
大正藏第 17 冊 No. 0817 佛說大凈法門經
No. 817 [No. 818]
佛說大凈法門經
西晉月支三藏竺法護譯
聞如是：
一時，佛游王舍城靈鷲山，與大比丘眾俱，比丘五百，菩薩八千，一切大聖悉得總持，辯才無量。其所建立分別聖慧，解三脫門，於三世慧無所掛礙，得三昧定不可轉移，十力、無畏一切具足。
爾時，王舍大城有逸女人，名曰上金光首，端正殊妙見莫不悅，色像清凈威耀如華，往古所修德本之報，形體自然紫磨金色。所可游居、臥寐、住立、坐起、經行，其地變現亦如身像，設著彩帛其服自然轉為金色，無央數人莫不敬重。見此女者視之無厭，言辭不粗柔和美麗，顏貌光澤無有憔悴。其于王舍大城之中，國王、太子、大臣、長者、居士諸子，興貪愛心、志欲得見，隨其所遊園觀、河側、里巷、樹間，便就從之，男女大小無央數人，悉追其後欲觀察之。
爾時，上金光首在於異日，與畏間長者子俱，市買好物而相貢上，供辦美食至遊觀園，駕駟馬車幢蓋珍寶、明月之珠、紫金校飾，布好座具赍持雜香、思夷之華，從諸妓人至遊觀園而相娛樂，音聲唱和鼓樂前導，供養之具載從其後，不可計人逐而觀之。
文
【現代漢語翻譯】 現代漢語譯本 《佛說大凈法門經》
西晉月支三藏竺法護譯
我（阿難）是這樣聽說的：
一時，佛陀在王舍城（Rājagṛha）的靈鷲山（Gṛdhrakūṭa）游化，與眾多大比丘在一起，有五百比丘，八千菩薩，他們都是大聖者，全部獲得了總持（dhāraṇī），擁有無量的辯才。他們所建立和分別的都是聖慧，通達三解脫門（trīṇi vimokṣa-dvārāṇi），對於過去、現在、未來三世的智慧沒有掛礙，獲得三昧（samādhi）禪定不可動搖，十力（daśa-balāni）、四無畏（catvāri vaiśāradyāni）一切都具足。
當時，王舍大城中有一位美麗的女子，名叫上金光首（Uttara-suvarṇa-prabhā），她端莊美麗，見到她的人沒有不感到喜悅的，她的容貌清凈，威光如花朵般耀眼，這是她往昔所修功德的果報，形體自然呈現紫磨金色。她所遊玩居住、躺臥睡眠、站立、坐起、經行的地方，其地面都會變現得和她的身像一樣。如果穿上彩色的絲綢，其衣服自然會轉變為金色，無數的人都敬重她。見到這位女子的人，看著她都不會厭倦，她的言辭不粗俗，柔和而美麗，顏貌光澤，沒有憔悴之色。她在王舍大城之中，國王、太子、大臣、長者、居士的兒子們，都對她興起貪愛之心，想要見到她，跟隨她所遊玩的園林、河邊、里巷、樹林之間，便去追隨她，男女老少無數的人，都追隨在她身後想要觀察她。
當時，上金光首在另一天，與畏間長者（Vesāli-gṛhapati）的兒子一起，在市場上購買美好的物品互相贈送，準備好美食前往遊觀園。他們乘坐著四匹馬拉的車，車上裝飾著幢幡寶蓋、珍寶、明月之珠、紫金，鋪設好座位，帶著各種雜香、思夷之華，跟隨著眾多歌妓前往遊觀園娛樂，歌唱的聲音相互應和，鼓樂在前引導，供養的器具裝載在後面，無數的人追隨著觀看。
【English Translation】 English version The Buddha Speaks the Great Purity Dharma Gate Sutra
Translated by Dharma-rakṣa from the Yuezhi during the Western Jin Dynasty
Thus have I heard:
At one time, the Buddha was wandering in Rājagṛha (王舍城) on Gṛdhrakūṭa Mountain (靈鷲山), together with a large assembly of bhikṣus, five hundred bhikṣus, and eight thousand bodhisattvas. All were great sages who had attained dhāraṇī (總持), possessing immeasurable eloquence. What they established and distinguished was all sacred wisdom, understanding the three doors of liberation (trīṇi vimokṣa-dvārāṇi 三解脫門), without hindrance in the wisdom of the three times (past, present, and future), having attained samādhi (三昧) that could not be moved, fully endowed with the ten powers (daśa-balāni 十力) and four fearlessnesses (catvāri vaiśāradyāni 四無畏).
At that time, in the great city of Rājagṛha, there was a beautiful woman named Uttara-suvarṇa-prabhā (上金光首), whose elegance and beauty delighted all who saw her. Her appearance was pure, and her radiance was as dazzling as a flower. This was the result of the virtuous deeds she had cultivated in the past. Her form naturally possessed the color of purple-gold. Wherever she traveled, resided, lay down to sleep, stood, sat, or walked, the ground would transform to resemble her form. If she wore colorful silk, her clothes would naturally turn golden. Countless people revered her. Those who saw this woman never tired of looking at her. Her words were not coarse but gentle and beautiful, and her countenance was radiant and without any signs of weariness. In the great city of Rājagṛha, the king, princes, ministers, elders, and sons of householders all developed feelings of love and desire to see her. They followed her to the gardens, riverbanks, streets, and forests where she wandered, and countless men and women, young and old, pursued her, wanting to observe her.
At that time, on another day, Uttara-suvarṇa-prabhā, together with the son of the Vesāli-gṛhapati (畏間長者), went to the market to buy fine goods to give to each other as gifts, and prepared delicious food to go to the pleasure garden. They rode in a chariot drawn by four horses, adorned with banners, canopies, jewels, moon-bright pearls, and purple-gold decorations. They spread out fine seats, brought various fragrant incenses and Sihi flowers, and went with many courtesans to the pleasure garden to enjoy themselves. The sounds of singing echoed each other, and drums and music led the way, with offerings carried behind them, and countless people followed to watch.
殊師利者(晉名溥首童真)，於時從燕室出，常發大哀愍傷群生：「何所人者可以勸化令發大乘，以三品法興隆道慧——神足變化、說法變化、教授變化——導利入律？」時，文殊師利見上金光首與畏間長者子俱侶，共載乘行詣遊觀園，知女往昔本行根源宿世有德。「吾應化之，當爲說法，必令解達。」
文殊師利尋時變身化為少年，端正絕妙顏貌逾天，見者喜悅莫不欣戴，姿容威曜蔽日月光，被服像類現於人間。其所被服照四十里，自現其身如有所好。文殊師利被服嚴訖，觀察逸女所游之路，尋在彼路而於前立。適在前立，其長者子所乘，及上金光首車馬、被服，尋則覆蔽遏不復現、光曜滅盡，猶如聚墨在明珠邊。
上金光首游逸之女，時見文殊師利顏貌英妙猶如天子，身體之明煒煒難及，肌色悅澤被服有異，光曜灼灼從其身出。適見此已，則自察己，不以為奇，貪其被服，心自念言：「今欲舍此長者之子下車棄去，當與斯人共相娛樂。又愿吾身得是衣服、形貌、光像。」
適念此已，文殊師利建立威神，令息意天王化作男子，謂彼女曰：「且止，且止！用為發是游逸之心？所以者何？如斯人者不志色慾。」
女曰：「何故？」
息意天王報言：「是者名為文殊師利菩薩也。」
【現代漢語翻譯】 現代漢語譯本 殊師利（晉代譯為溥首童真），當時從燕室出來，常常發出巨大的哀憫之心，悲傷眾生：『什麼樣的人可以勸導教化，使他們發起大乘之心，用神足變化、說法變化、教授變化這三種法門來興隆道慧，引導他們進入佛法？』當時，文殊師利（Manjushri）看見上金光首（Shang Jin Guang Shou）和畏間（Wei Jian）長者的兒子一起，乘坐車馬前往遊觀園，知道這個女子往昔的修行根源和宿世的功德。『我應該度化她，為她說*法，必定能讓她理解通達。』 文殊師利（Manjushri）隨即變身成為少年，端正絕妙，容貌勝過天人，看見的人都心生喜悅，沒有不欣喜愛戴的，姿容威嚴光耀，遮蔽了日月的光芒，所穿的衣服像天人一樣顯現在人間。他所穿的衣服照亮四十里，自身顯現出美好的樣子。文殊師利（Manjushri）穿戴完畢，觀察女子游玩的道路，便在那條路上站立等候。剛一站立，那長者的兒子所乘坐的車馬，以及上金光首（Shang Jin Guang Shou）的車馬、衣服，立刻被遮蔽，光芒全部消失，就像一團墨在明珠旁邊一樣。 上金光首（Shang Jin Guang Shou）遊玩的女子，當時看見文殊師利（Manjushri）容貌英俊美妙，像天子一樣，身體的光明難以接近，膚色悅澤，衣服與衆不同，光芒閃耀從他身上發出。剛一看見這些，就自我審視，不認為自己有什麼特別之處，貪戀他的衣服，心裡想：『現在想捨棄這個長者的兒子，下車離去，要和這個人一起享樂。又希望我的身體能得到他的衣服、形貌、光芒。』 剛一這樣想，文殊師利（Manjushri）建立威神之力，讓息意天王（Xi Yi Tian Wang）化作男子，對她說：『停下，停下！為什麼要生起這種遊樂放逸之心？因為這個人不是你所想的那樣。』 女子問：『為什麼？』 息意天王（Xi Yi Tian Wang）回答說：『這個人名叫文殊師利菩薩（Manjushri Bodhisattva）。』
【English Translation】 English version Manjushri (晉名溥首童真, Jin name Pu Shou Tong Zhen), at that time, coming from the Yan chamber, often emitted great compassion, grieving for all living beings: 'What kind of person can be persuaded and taught to arouse the Mahayana mind, to flourish the wisdom of the Path with the three kinds of Dharma—supernatural power transformation, Dharma-speaking transformation, and teaching transformation—guiding them into the precepts?' At that time, Manjushri (文殊師利) saw Shang Jin Guang Shou (上金光首) and the son of Elder Wei Jian (畏間) together, riding in a carriage to the Pleasure Garden, knowing that this woman's past practice roots and previous lives had merit. 'I should transform her, speak the Dharma for her, and surely enable her to understand.' Manjushri (文殊師利) then transformed into a young man, upright and exquisite, with a face surpassing the heavens. Those who saw him were delighted and admired him. His appearance was majestic and radiant, obscuring the light of the sun and moon. His clothing resembled that of a celestial being appearing in the human realm. His clothing illuminated forty li, revealing his body as if he had something he liked. Manjushri (文殊師利), having completed his attire, observed the path the woman was taking and stood waiting on that path. As soon as he stood there, the carriage of the elder's son, as well as the carriage and clothing of Shang Jin Guang Shou (上金光首), were immediately obscured and their radiance vanished, like a lump of ink beside a bright pearl. The pleasure-seeking woman of Shang Jin Guang Shou (上金光首), at that time, saw Manjushri (文殊師利) with a handsome and wonderful face, like a celestial prince. The light of his body was difficult to approach, his complexion was pleasing, and his clothing was different. Radiant light emanated from his body. As soon as she saw this, she examined herself and did not think herself special. Coveting his clothing, she thought to herself: 'Now I want to abandon this elder's son, get out of the carriage, and enjoy myself with this person. I also wish that my body could obtain his clothing, appearance, and radiance.' As soon as she thought this, Manjushri (文殊師利) established his majestic power, causing the King of Cessation of Thoughts (息意天王, Xi Yi Tian Wang) to transform into a man, who said to her: 'Stop, stop! Why give rise to such a pleasure-seeking mind? The reason is that this person is not what you think.' The woman asked: 'Why?' The King of Cessation of Thoughts (息意天王, Xi Yi Tian Wang) replied: 'This person is named Manjushri Bodhisattva (文殊師利菩薩).'
女又問曰：「何因作字正謂菩薩？為是天子乎？為龍、鬼神、犍沓和、迦留羅、真陀羅、摩休勒、釋、梵、四天王耶？」
息意報曰：「女欲知之，非天、龍、神，亦非釋、梵。斯者名曰為菩薩矣。又，能充足一切人愿，見眾生心有所求索，不逆人意，故謂菩薩也。」
女心念言：「如今所聞，必當施我妙好之服。」即下車往白言：「仁者！愿以此衣而見惠施。」
文殊師利答曰：「大姊！若能發無上正真道意，吾身爾乃以衣相惠。」
女言：「唯然。何謂為道？」
答曰：「欲知，汝則為道。」
女言：「云何？文殊師利！設不廣演分別誼者，吾不解也。何謂我身則為道者？」
爾時，上金光首即說頌曰：
「軟首愿以， 衣服相施， 乃知仁者， 志弘佛道。 如天不雨， 久遠之旱， 若貪惜者， 非真菩薩。」
爾時，文殊師利以偈頌曰：
「假使女能， 發道意者， 吾乃當以， 衣相惠施。 若有堅心， 住于道意， 天上世間， 悉為作禮。」
上金光首以偈重問：
「所謂道者， 為何句誼？ 孰為說者， 誰得道者？ 志趣經業， 當何所習？ 得成佛道， 開化未悟？」
【現代漢語翻譯】 現代漢語譯本 女子又問道：'因為什麼原因稱作「字正」為菩薩（Bodhisattva）？是因為他是天子嗎？還是龍（Nāga）、鬼神、犍沓和（Gandharva，香神）、迦留羅（Garuda，金翅鳥）、真陀羅（Kinnara，緊那羅，歌神）、摩休勒（Mahoraga，大蟒神）、釋（Śakra，帝釋天）、梵（Brahmā，梵天）、四天王（Four Heavenly Kings）呢？' 息意回答說：'你想知道嗎？他不是天、龍、神，也不是釋、梵。這個人名叫菩薩。而且，他能滿足一切人的願望，看到眾生心中有所求，不違揹人的意願，所以稱作菩薩。' 女子心想：'如今聽到的這些，他必定會施捨我美妙的衣服。' 於是下車前往，說道：'仁者！希望您能把這件衣服施捨給我。' 文殊師利（Mañjuśrī）回答說：'大姐！如果能發起無上正真道意，我就會把衣服施捨給你。' 女子說：'是的。什麼是道呢？' 文殊師利回答說：'想知道嗎？你就是道。' 女子說：'為什麼？文殊師利！如果不廣泛地闡述解釋它的含義，我不明白。為什麼說我身就是道呢？' 這時，上金光首（name of the woman）就說了偈頌： '希望以柔軟的衣服互相施捨，才知道仁者志向弘揚佛道。如同天不下雨，長久的旱災，如果貪婪吝惜，就不是真正的菩薩。' 這時，文殊師利以偈頌回答： '假如你能發起道意，我才應當把衣服施捨給你。如果有人有堅定的心，安住于道意，天上世間的一切都會為他作禮。' 上金光首以偈頌再次提問： '所謂的道，是什麼樣的含義？誰是解說者，誰是得道者？志向趣向于什麼經業，應當學習什麼？才能成就佛道，開化尚未覺悟的人？'
【English Translation】 English version The woman then asked: 'For what reason is 'Zi Zheng' called a Bodhisattva? Is it because he is a Deva (celestial being)? Or is it a Nāga (dragon), a spirit, a Gandharva (celestial musician), a Garuda (mythical bird), a Kinnara (celestial musician), a Mahoraga (great serpent spirit), Śakra (ruler of the Devas), Brahmā (creator god), or one of the Four Heavenly Kings?' Xi Yi replied: 'Do you want to know? He is not a Deva, Nāga, or spirit, nor is he Śakra or Brahmā. This person is called a Bodhisattva. Moreover, he can fulfill the wishes of all people, see what beings seek in their hearts, and not go against their intentions, therefore he is called a Bodhisattva.' The woman thought to herself: 'Now that I have heard this, he will surely give me wonderful clothes.' So she got out of her carriage and went forward, saying: 'Benevolent one! I hope you will bestow this garment upon me.' Mañjuśrī (Bodhisattva of wisdom) replied: 'Elder sister! If you can generate the unsurpassed and truly enlightened mind, then I will bestow the garment upon you.' The woman said: 'Yes. What is the Dao (the Way)?' Mañjuśrī replied: 'Do you want to know? You are the Dao.' The woman said: 'Why? Mañjuśrī! If you do not extensively explain its meaning, I will not understand. Why is it said that my body is the Dao?' At that time, Shang Jin Guang Shou (name of the woman) then spoke in verse: 'Hoping to bestow soft garments upon each other, only then do I know that the benevolent one aspires to promote the Buddha's Way. Like the sky not raining, a long drought, if one is greedy and stingy, one is not a true Bodhisattva.' At that time, Mañjuśrī replied in verse: 'If you can generate the mind of the Dao, then I should bestow the garment upon you. If one has a firm heart and abides in the mind of the Dao, all in the heavens and the world will pay homage to him.' Shang Jin Guang Shou asked again in verse: 'The so-called Dao, what is its meaning? Who is the explainer, who is the one who attains the Dao? What scriptures and practices should one aspire to, what should one learn? In order to achieve Buddhahood and enlighten those who are not yet awakened?'
文殊師利答曰：「大姊！欲知有如來、至真、等正覺，名釋迦文，今現在說法，演身平等，等奉行道。于姊心中所念云何？豈不從己而生陰種諸入事乎？」
女聞此言，蒙宿德本所積善行，逮法光明，尋即啟言：「如是，如是！誠如所云。因吾我身致陰種諸入耳。」
「姊意云何？色有所念，有所知乎？」
女答：「不也。」
文殊師利報曰：「姊亦當知，道無所念，無所分別。以是之故，色則平等，道亦平等。吾故說此——汝則為道。姊意云何？痛、想、行、識，為有所念，有所別乎？」
女答：「不也。」
文殊師利報曰：「道亦無念，亦無所分別；痛、想、行、識則亦平等，道亦平等，故說此言——汝則為道。姊意云何？豈可見色處內、若外及中間耶？豈青、赤、黃、白、黑、紫、紅，為在某處，某方面乎？」
女答：「不也。」
文殊師利報曰：「道亦無見，無內、無外亦無中間；紫、紅之貌，亦無某處、方面之土。色已平等，道則平等，故說此言——汝則為道。姊意云何？痛、想、行、識，豈可見處內、外、中間、五色之貌某方面乎？」
女答：「不也。」
文殊師利報曰：「道亦如是。不處內、外、中間、五色，無彼、無此，亦無方面
【現代漢語翻譯】 現代漢語譯本
文殊師利菩薩回答說：『大姐！想要知道有如來（Tathagata，佛的稱號之一）、至真（the ultimate truth）、等正覺（perfectly enlightened），名叫釋迦文（Sakyamuni，佛教創始人），現在正在說法，闡述身平等，平等地奉行正道。在你心中所想的是什麼呢？難道不是從自身而產生陰（skandha，五蘊）、種（ayatana，十二處）、諸入（dhatu，十八界）這些事物嗎？』 這位女子聽了這些話，憑藉著過去積累的功德和善行，獲得了法的光明，隨即說道：『是的，是的！確實如您所說。是因為有我自身才導致了陰、種、諸入的產生。』 『你認為怎麼樣？色（rupa，物質）是有所念，有所知的嗎？』 女子回答：『不是的。』 文殊師利菩薩說道：『你也應當知道，道（the path）是沒有所念，沒有分別的。因為這個緣故，色就是平等的，道也是平等的。所以我才說——你就是道。你認為怎麼樣？痛（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識），是有所念，有所分別的嗎？』 女子回答：『不是的。』 文殊師利菩薩說道：『道也沒有念，也沒有分別；痛、想、行、識也就是平等的，道也是平等的，所以才說——你就是道。你認為怎麼樣？難道可以看見色處在內、或者外以及中間嗎？難道青、赤、黃、白、黑、紫、紅，是在某個地方，某個方面嗎？』 女子回答：『不是的。』 文殊師利菩薩說道：『道也沒有見，沒有內、沒有外也沒有中間；紫、紅的顏色，也沒有某個地方、方面的處所。色已經是平等的，道就是平等的，所以才說——你就是道。你認為怎麼樣？痛、想、行、識，難道可以看見處在內、外、中間、五色的顏色某個方面嗎？』 女子回答：『不是的。』 文殊師利菩薩說道：『道也是這樣。不處在內、外、中間、五色，沒有彼、沒有此，也沒有方面』
【English Translation】 English version
Manjushri (Manjushri, a Bodhisattva representing wisdom) replied, 'Elder sister! If you wish to know that there is a Tathagata (Tathagata, one of the titles of the Buddha), the ultimate truth, perfectly enlightened, named Sakyamuni (Sakyamuni, the founder of Buddhism), who is now expounding the Dharma, elucidating the equality of body, and equally practicing the path. What do you think in your heart? Are not the skandhas (skandha, the five aggregates), ayatanas (ayatana, the twelve sense bases), and dhatus (dhatu, the eighteen elements) born from oneself?' Upon hearing these words, the woman, through the merits and good deeds accumulated from past lives, attained the light of the Dharma and immediately said, 'Yes, yes! It is indeed as you say. It is because of my own self that the skandhas, ayatanas, and dhatus arise.' 'What do you think? Is rupa (rupa, form/matter) something that is thought of or known?' The woman replied, 'No.' Manjushri said, 'You should also know that the path (the path) has no thought and no discrimination. For this reason, rupa is equal, and the path is also equal. That is why I say—you are the path. What do you think? Are vedana (vedana, feeling), samjna (samjna, perception), samskara (samskara, volition), and vijnana (vijnana, consciousness) something that is thought of or distinguished?' The woman replied, 'No.' Manjushri said, 'The path also has no thought and no discrimination; vedana, samjna, samskara, and vijnana are also equal, and the path is also equal, so I say—you are the path. What do you think? Can one see rupa as being inside, outside, or in between? Are blue, red, yellow, white, black, purple, and crimson in a certain place or direction?' The woman replied, 'No.' Manjushri said, 'The path also has no seeing, no inside, no outside, and no middle; the appearance of purple and crimson also has no certain place or direction. Rupa is already equal, and the path is equal, so I say—you are the path. What do you think? Can one see vedana, samjna, samskara, and vijnana as being inside, outside, in between, or in a certain direction of the five colors?' The woman replied, 'No.' Manjushri said, 'The path is also like that. It is not inside, outside, in between, or in the five colors; there is no that, no this, and no direction.'
也。痛、想、行、識則亦平等，道亦平等，故說此言——汝則為道。五陰若幻、虛偽、顛倒，因從斯生；道亦如幻，假音聲耳。幻為平等，五陰平等；幻已平等，道亦平等，故說此言——汝則為道。五陰如夢，無有本末，道亦如夢，本無處所。夢以平等，道亦平等，故說此言——汝則為道。計於五陰，猶如野馬，迷惑之業從虛偽興，道如野馬自然之數，亦無有造，亦無報應，是故野馬、五陰平等。野馬已等，道亦平等，故說此言——汝則為道。五陰映象，像無所有，道如映象亦無所有；以是映象、五陰平等。映象平等，道亦平等，故說此言——汝則為道。五陰假名而為行耳，道亦假名而為道耳。五陰平等，道亦平等，故說此言——汝則是道。」
文殊師利謂言：「更聽！五陰無造，道亦無造；陰無自然，道無自然；陰無所有，道無所生；五陰無常，道曉無常；五陰無安，道解苦義；五陰空無，道曉了空；五陰無我，了無我義則為道矣。諸陰寂然，了澹泊者，則為道也。諸陰無受，無所受義則為道矣。諸陰無住亦無所著，無住、無著則為道矣。諸陰無來亦無有往，無來、無往則為道矣。有五陰者計于聖法，為假音聲言曰賢聖，而於道法言為友矣，其所言辭而無言辭。五陰悉無，本皆清凈，如來如是悉了本凈，得成
【現代漢語翻譯】 現代漢語譯本： 『色（Rūpa，物質、形色）、受（Vedanā，感受）、想（Saṃjñā，知覺）、行（Saṃskāra，意志）、識（Vijñāna，意識）也平等，道也平等，所以說這句話——你就是道。五陰如幻、虛偽、顛倒，因此而生；道也如幻，只是假借音聲而已。幻即是平等，五陰即是平等；幻已經平等，道也平等，所以說這句話——你就是道。五陰如夢，沒有本末，道也如夢，本來就沒有處所。夢即是平等，道也平等，所以說這句話——你就是道。執著於五陰，就像野馬（Ganderva，陽焰，海市蜃樓），迷惑之業從虛偽而生，道如野馬，是自然之理，既沒有造作，也沒有報應，因此野馬和五陰是平等的。野馬已經平等，道也平等，所以說這句話——你就是道。五陰如映象，映象本無所有，道也如映象，本無所有；因為這映象，五陰是平等的。映象平等，道也平等，所以說這句話——你就是道。五陰只是假借名相而執行，道也只是假借名相而稱為道。五陰平等，道也平等，所以說這句話——你就是道。』
文殊師利（Mañjuśrī）說：『再聽！五陰沒有造作，道也沒有造作；陰沒有自然，道沒有自然；陰沒有所有，道沒有所生；五陰無常，道明白無常；五陰沒有安穩，道理解苦的意義；五陰空無，道明白空性；五陰無我，明白無我的意義就是道了。諸陰寂靜，明白淡泊的就是道。諸陰沒有領受，明白沒有領受的意義就是道。諸陰沒有住處也沒有執著，沒有住處、沒有執著就是道。諸陰沒有來也沒有去，沒有來、沒有去就是道。擁有五陰的人執著于聖法，用虛假的音聲說什麼是賢聖，而對於道法說是朋友，他們所說的話語其實沒有話語。五陰全部都沒有，本來都是清凈的，如來（Tathāgata）像這樣完全明白本來的清凈，才能成就。』
【English Translation】 English version: 'Form (Rūpa), feeling (Vedanā), perception (Saṃjñā), volition (Saṃskāra), and consciousness (Vijñāna) are also equal, and the path (道, Dao) is also equal, therefore this is said - you are the path. The five aggregates (五陰, Wǔyīn) are like illusions, false and inverted, and from this they arise; the path is also like an illusion, merely a borrowed sound. Illusion is equality, the five aggregates are equality; illusion is already equal, the path is also equal, therefore this is said - you are the path. The five aggregates are like a dream, without beginning or end, the path is also like a dream, originally without a place. Dream is equality, the path is also equality, therefore this is said - you are the path. Clinging to the five aggregates is like a mirage (Ganderva), the karma of delusion arises from falsehood, the path is like a mirage, a natural phenomenon, without creation or retribution, therefore the mirage and the five aggregates are equal. The mirage is already equal, the path is also equal, therefore this is said - you are the path. The five aggregates are like a mirror image, the image has nothing, the path is like a mirror image, also has nothing; because of this mirror image, the five aggregates are equal. The mirror image is equal, the path is also equal, therefore this is said - you are the path. The five aggregates are merely borrowed names for actions, the path is also merely a borrowed name for the path. The five aggregates are equal, the path is also equal, therefore this is said - you are the path.'
Mañjuśrī (文殊師利) said: 'Listen again! The five aggregates have no creation, the path has no creation; the aggregates have no nature, the path has no nature; the aggregates have nothing, the path has no arising; the five aggregates are impermanent, the path understands impermanence; the five aggregates have no peace, the path understands the meaning of suffering; the five aggregates are empty, the path understands emptiness; the five aggregates are without self, understanding the meaning of no-self is the path. The aggregates are silent, understanding tranquility is the path. The aggregates have no reception, understanding the meaning of no reception is the path. The aggregates have no dwelling and no attachment, no dwelling and no attachment is the path. The aggregates have no coming and no going, no coming and no going is the path. Those who possess the five aggregates cling to the holy Dharma, using false sounds to say what is virtuous and holy, and call the Dharma of the path a friend, their words are actually without words. The five aggregates are all without, originally all pure, the Tathāgata (如來) completely understands this original purity, and thus attains.'
正覺，故名曰道。是故五陰本凈，道亦本凈；道以清凈，諸法本凈。如今大姊諸陰本凈，諸佛世尊道亦本凈，一切本凈亦復自然，眾生五陰本凈亦然，故說此言——汝則為道。已了五陰，則便解道為諸佛道。又諸佛者，不離五陰乃成佛道。道不離陰，覺了五陰乃號為佛。
「是故大姊！當作此觀：一切眾生皆處在道，道亦處在一切眾生，道無緣辭。故說此言——汝則為道。彼從吾我而生四種。何謂四種？地、水、火、風也。其地種者，無我、無人、無壽、無命。等於地種，道則平等，本無所受，故謂平等。水種亦等，道亦究竟，本末自然。火種平等，道為究竟，本末無瑕。風種平等，道之本末而無所見。大姊欲知，如地種者，則以此種，如來成道。水、火、風種，如來種者亦復如是，以此得道。曉了地種，水、火、風種，則成為佛，故說此誼——汝則為道。地、水、火、風諸種無想，於此四大能無思想，故曰為道，以是之故說汝是道。
「彼因吾我，便則有眼，耳、鼻、口、身、意亦復如是。其眼則空，了眼自然分別空者，則為道矣。耳、鼻、口、身、意亦復如是，意則為空，解自然空則為道矣。眼以空者不知求色，色自然空則為道矣。耳、鼻、口、身、意亦復如是，意以空者則不識求，諸法無著，法自
【現代漢語翻譯】 現代漢語譯本： 真正的覺悟，因此被稱為道。所以五陰（色、受、想、行、識，構成個體存在的五種要素）原本就是清凈的，道也原本就是清凈的；因為道的清凈，一切諸法（一切事物和現象）也原本就是清凈的。如今，大姊，你的五陰原本就是清凈的，諸佛世尊的道也原本就是清凈的，一切原本清凈的狀態也是自然而然的，眾生的五陰原本也是清凈的，所以才說——你就是道。已經瞭解了五陰，就能明白道就是諸佛之道。而且，諸佛的成就，離不開五陰才能成就佛道。道不離五陰，覺悟了五陰才能被稱為佛。 『所以，大姊！應當這樣觀想：一切眾生都處在道中，道也處在一切眾生之中，道沒有緣由和言辭可以解釋。所以才說——你就是道。那從『吾我』（自我意識）而產生四種要素。什麼是四種要素？地、水、火、風。這地種，沒有我、沒有人、沒有壽命、沒有命運。對於地種來說，道是平等的，原本沒有承受任何東西，所以說是平等。水種也平等，道也究竟圓滿，本末自然。火種平等，道也究竟圓滿，本末沒有瑕疵。風種平等，道的本末都無法看見。大姊，你想知道，像地種這樣的，如來（佛的稱號）就是憑藉這種要素成道的。水、火、風種，如來也是這樣憑藉這些要素得道的。瞭解了地種、水、火、風種，就能成為佛，所以才說——你就是道。地、水、火、風這四種要素沒有思想，能對這四大要素沒有思想，所以稱為道，因此才說你就是道。』 『那因為『吾我』，便有了眼，耳、鼻、口、身、意也是這樣。這眼是空的，瞭解眼的自然空性，就是道了。耳、鼻、口、身、意也是這樣，意是空的，瞭解意的自然空性就是道了。眼因為是空的，所以不知道追求，眼的自然空性就是道了。耳、鼻、口、身、意也是這樣，意因為是空的，所以不認識追求，對一切法沒有執著，法自然...
【English Translation】 English version: 'True enlightenment, therefore, is called the Dao (the Way). Therefore, the five skandhas (form, feeling, perception, mental formations, and consciousness; the five aggregates that constitute individual existence) are originally pure, and the Dao is also originally pure; because of the purity of the Dao, all dharmas (all things and phenomena) are originally pure. Now, dear sister, your five skandhas are originally pure, the Dao of all Buddhas, World Honored Ones, is also originally pure, all original purity is also natural, and the five skandhas of sentient beings are also originally pure, therefore it is said—you are the Dao. Having understood the five skandhas, one then understands that the Dao is the Dao of all Buddhas. Moreover, the attainment of Buddhahood by all Buddhas cannot be separated from the five skandhas. The Dao is inseparable from the skandhas, and awakening to the five skandhas is called becoming a Buddha.' 'Therefore, dear sister! You should contemplate thus: all sentient beings are situated in the Dao, and the Dao is also situated in all sentient beings; the Dao has no cause or words to explain it. Therefore it is said—you are the Dao. That which arises from 'I' and 'mine' gives rise to four elements. What are the four elements? Earth, water, fire, and wind. The earth element has no self, no person, no lifespan, no destiny. With respect to the earth element, the Dao is equal, originally without receiving anything, therefore it is called equality. The water element is also equal, the Dao is also ultimately complete, the beginning and end are natural. The fire element is equal, the Dao is ultimately complete, the beginning and end are without flaw. The wind element is equal, the beginning and end of the Dao are invisible. Dear sister, if you wish to know, like the earth element, the Tathagata (title of the Buddha) attained the Dao through this element. The water, fire, and wind elements, the Tathagata also attained the Dao through these elements in the same way. Understanding the earth element, water, fire, and wind elements, one becomes a Buddha, therefore it is said—you are the Dao. The earth, water, fire, and wind elements are without thought; being without thought towards these four great elements is called the Dao, therefore it is said that you are the Dao.' 'That which arises from 'I' and 'mine' then has the eye, and so it is with the ear, nose, mouth, body, and mind. The eye is empty; understanding the natural emptiness of the eye is the Dao. So it is with the ear, nose, mouth, body, and mind; the mind is empty; understanding the natural emptiness of the mind is the Dao. Because the eye is empty, it does not know seeking; the natural emptiness of the eye is the Dao. So it is with the ear, nose, mouth, body, and mind; because the mind is empty, it does not recognize seeking; there is no attachment to any dharma, the dharma naturally...
然空則為道矣。眼不受色，道亦如是。眼無有色，六情亦爾，悉無所受。又計道者則無心法。如是大姊！其眼識界，彼於色界則無所住；眼識、色界，道無所住。耳之識界、鼻之識界、口之識界、身之識界、意之識界，不住法界，道亦不住。心法、識界，道無所受。猶是之故，道與眼識界無有二。耳、鼻、口、身、意識界，道與意識無有二界，故說此言——汝則為道。
「複次，大姊！分別了眼則為道矣。眼本空凈，若能解了自然空者，則為道矣。耳、鼻、口、身、意亦復如是，本自然空，覺了分別本凈自然空者，則為道矣。眼自然空，則無所染亦無結恨，不見侵欺，除淫、怒、癡，則為道矣。耳、鼻、口、身、意亦復如是，意則自然，其自然者則無所染亦無結恨，不見侵欺，除淫、怒、癡，則為道矣。眼則無主則無吾我，亦無所受；道亦無主則無吾我，亦無所受。耳、鼻、口、身、意亦復如是，則無有主亦無吾我，亦無所受；道亦無主則無吾我，亦無所受。又計眼者，無男子法、無女人法。已解了道，無男、女法，無男、無女則為道矣。耳、鼻、口、身、意亦無男法亦無女法；道亦如是無男、無女。如來覺了眼色無本，了無本者則為道矣。耳、鼻、口、身、意亦復如是，如來覺了意則無本，覺瞭如是則為道矣
【現代漢語翻譯】 現代漢語譯本：
如果空性存在，那麼它就是道了。眼睛不接受色塵，道也是如此。眼睛沒有色塵，六根（六情）也是這樣，完全沒有任何接受。如果有人認為道是某種心法，那就錯了。像這樣，大姊！對於眼識界，它在其中沒有任何停留；眼識和**，道也沒有任何停留。耳的識界、鼻的識界、口的識界、身的識界、意的識界，不住留在法界，道也不住留在法界。心法、識界，道沒有任何接受。正因為如此，道與眼識界沒有分別。耳、鼻、口、身、意識界，道與意識沒有分別，所以才說——你就是道。
『再者，大姊！分別瞭解眼睛就是道了。眼睛本性空凈，如果能夠理解其自然空性，那就是道了。耳、鼻、口、身、意也是如此，本性自然空，覺悟並分別其本凈自然空性，那就是道了。眼睛自然空，所以沒有污染也沒有怨恨，不會被侵犯欺騙，去除淫慾、嗔怒、愚癡，那就是道了。耳、鼻、口、身、意也是如此，意念是自然的，其自然之性沒有污染也沒有怨恨，不會被侵犯欺騙，去除淫慾、嗔怒、愚癡，那就是道了。眼睛沒有主宰，沒有自我，也沒有任何接受；道也沒有主宰，沒有自我，也沒有任何接受。耳、鼻、口、身、意也是如此，沒有主宰，沒有自我，也沒有任何接受；道也沒有主宰，沒有自我，也沒有任何接受。如果有人認為眼睛有男女之分，那就錯了。已經理解了道，就沒有男女之分，沒有男人，沒有女人，那就是道了。耳、鼻、口、身、意也沒有男法也沒有女法；道也是如此，沒有男人，沒有女人。如來覺悟到眼睛和色塵沒有本性，理解到沒有本性就是道了。耳、鼻、口、身、意也是如此，如來覺悟到意念沒有本性，覺悟到這樣就是道了。』
【English Translation】 English version:
If emptiness exists, then it is the Dao (the Way). The eye does not receive form, and the Dao is the same. The eye has no form, and the six senses (six emotions) are also like this, completely without any reception. Furthermore, to consider the Dao as a mental construct is incorrect. Like this, great sister! For the realm of eye-consciousness, it has no abiding place therein; eye-consciousness and **, the Dao has no abiding place. The realm of ear-consciousness, the realm of nose-consciousness, the realm of mouth-consciousness, the realm of body-consciousness, the realm of mind-consciousness, do not abide in the realm of phenomena (Dharmadhatu), and the Dao also does not abide. Mental constructs, realms of consciousness, the Dao has no reception. It is for this reason that the Dao and the realm of eye-consciousness are not two. Ear, nose, mouth, body, mind-consciousness, the Dao and consciousness are not two realms, therefore it is said—you are the Dao.
'Furthermore, great sister! Discriminating and understanding the eye is the Dao. The eye is originally empty and pure, and if one can understand its natural emptiness, then that is the Dao. The ear, nose, mouth, body, and mind are also like this, originally naturally empty, and realizing and discriminating their originally pure and natural emptiness, that is the Dao. The eye is naturally empty, so there is no defilement and no resentment, no being violated or deceived, eliminating lust, anger, and delusion, that is the Dao. The ear, nose, mouth, body, and mind are also like this, the mind is natural, and its naturalness has no defilement and no resentment, no being violated or deceived, eliminating lust, anger, and delusion, that is the Dao. The eye has no master, no self, and no reception; the Dao also has no master, no self, and no reception. The ear, nose, mouth, body, and mind are also like this, having no master, no self, and no reception; the Dao also has no master, no self, and no reception. Furthermore, to consider the eye as having male or female characteristics is incorrect. Having understood the Dao, there is no male or female, no man, no woman, that is the Dao. The ear, nose, mouth, body, and mind also have no male characteristics and no female characteristics; the Dao is also like this, no man, no woman. The Tathagata (Thus Come One) realizes that the eye and form have no inherent nature, and understanding that there is no inherent nature is the Dao. The ear, nose, mouth, body, and mind are also like this, the Tathagata realizes that the mind has no inherent nature, and realizing this is the Dao.'
。故說此言——汝則為道。
「複次，大姊！其己身者則無吾我，無我、無人、無壽、無命、無形、無意、無作、無受、無見、無聞、無取、無放、無得、無知；道亦無我、無人、無壽、無命、無男、無女、無身、無造亦無所見，亦復無有色、聲、香、味、細滑之識，制一切法乃為道耳。今姊身者，愚樸無智，身為現在，猶如草木、墻壁瓦石，其內地種及外地種；如來則以聖達之慧，了是地種，逮致正覺。故說此言——汝則為道。
「複次，大姊！其心意識諸思想念，心使意者而有此法。無去、無來，身無所至，教無所到，亦無津流，亦無筋脈，亦無骨節、發毛，亦不住腦亦不住髓，亦不住內亦不住外、亦不住中亦無內外；眼亦不住，耳、鼻、口、身、意亦復不住，亦無所住，亦非不住，亦不建立、亦不離立，亦無處所，亦無土地，亦無方面；無色、無見，無授、無受，無使、無教，無餘、無著，清凈鮮潔則為顯耀。其心意識亦無慾著亦無凈者，無有塵倚，本際清凈。以是之故，亦無慾著、無有凈者，則為顯耀便無有身。以是之故，亦無慾著、無有凈者。如是大姊，陰種諸入，自然為道，道亦自然，曉了分別陰種諸入。設於己身能除陰種諸入事者，則為道矣。所以者何？道無憂戚，無所危害，心了此者即
【現代漢語翻譯】 現代漢語譯本：所以才說這樣的話——你就是道。
『再者，大姊！這自身沒有我，沒有我、沒有人、沒有壽命、沒有命、沒有形體、沒有意志、沒有作為、沒有感受、沒有見、沒有聽、沒有取、沒有舍、沒有得、沒有知；道也沒有我、沒有人、沒有壽命、沒有命、沒有男、沒有女、沒有身、沒有造作也沒有所見，也沒有色、聲、香、味、細滑的意識，制止一切法才是道。現在姊姊的身體，愚笨樸實沒有智慧，身體存在於現在，就像草木、墻壁瓦石一樣，其內在的種子和外在的種子；如來以聖達的智慧，瞭解這些地種，達到正覺。所以才說這樣的話——你就是道。
『再者，大姊！那心意識的各種思想念頭，心使意動才有這些法。沒有去、沒有來，身無所至，教無所到，也沒有津流，也沒有筋脈，也沒有骨節、發毛，也不住在腦也不住在髓，也不住在內也不住在外、也不住在中間也沒有內外；眼也不住，耳、鼻、口、身、意也不住，也沒有所住，也不是不住，也不建立、也不離立，也沒有處所，也沒有土地，也沒有方面；沒有色、沒有見，沒有授、沒有受，沒有使、沒有教，沒有剩餘、沒有執著，清凈鮮潔就是顯耀。那心意識也沒有欲著也沒有凈者，沒有塵埃依附，本來清凈。因為這個緣故，也沒有欲著、沒有凈者，就是顯耀便沒有身。因為這個緣故，也沒有欲著、沒有凈者。像這樣大姊，陰種（蘊）、諸入（處），自然就是道，道也自然，曉了分別陰種（蘊）、諸入（處）。如果對於自身能夠去除陰種（蘊）、諸入（處）的事，那就是道了。為什麼呢？道沒有憂愁，沒有所危害，心裡明白這些就是。』
【English Translation】 English version: Therefore, it is said – you are the Dao (the Way).
『Furthermore, elder sister! This self has no 'I', no 'I', no person, no lifespan, no life, no form, no intention, no action, no reception, no seeing, no hearing, no grasping, no releasing, no obtaining, no knowing; the Dao (the Way) also has no 'I', no person, no lifespan, no life, no male, no female, no body, no creation, nor is there anything seen, nor is there any perception of color, sound, smell, taste, or smoothness. Restraining all dharmas is the Dao (the Way). Now, elder sister's body is foolish, simple, and without wisdom. The body exists in the present, like grass, trees, walls, tiles, and stones, both internal and external seeds; the Tathagata (如來) then, with the wisdom of a sage, understands these earth seeds and attains perfect enlightenment. Therefore, it is said – you are the Dao (the Way).』
『Furthermore, elder sister! The various thoughts and ideas of the mind, consciousness, and intellect, the mind causing intention, then there are these dharmas. There is no going, no coming, the body arrives nowhere, the teachings reach nowhere, there is no flow, no veins, no bones, no hair, it does not dwell in the brain, nor does it dwell in the marrow, it does not dwell within, nor does it dwell without, nor does it dwell in the middle, nor is there within or without; the eye does not dwell, nor do the ear, nose, mouth, body, or mind dwell, there is no dwelling, nor is there non-dwelling, neither establishing nor separating from establishing, there is no place, no land, no direction; no color, no seeing, no giving, no receiving, no causing, no teaching, no remainder, no attachment, pure and bright is illumination. The mind, consciousness, and intellect have neither desire nor purity, no dust clings to them, originally pure. Because of this, there is neither desire nor purity, which is illumination, then there is no body. Because of this, there is neither desire nor purity. Like this, elder sister, the skandha seeds (陰種), the entrances (諸入), are naturally the Dao (the Way), the Dao (the Way) is also natural, understanding and distinguishing the skandha seeds (陰種), the entrances (諸入). If one can remove the matters of the skandha seeds (陰種) and the entrances (諸入) from oneself, then that is the Dao (the Way). Why? The Dao (the Way) has no sorrow, no harm, understanding this in the mind is.』
便是道；覺了諸法一切平等，則為道矣。」
文殊師利於遊觀園說此語時，虛空中五百天子皆發無上正真道意；男女大小隨逐上金光首者，于彼眾中有二百人發大道意，六十天與人遠塵離垢諸法眼凈。
爾時，上金光首歡喜悅豫五體投地，稽首文殊師利足下，歸命佛法及與聖眾，凈修梵行奉持五戒，其心質直乃發無上正真道意，口宣斯言：「從仁之教。文殊師利愍傷一切眾生之類，不斷佛教。其有人發大道意者，亦當如是。道所建立興設法施，開化黎庶，又說經法，當爲洗除惡穢罪業使得清凈，一切諸法乃能寂然而悉澹泊。隨順思惟本悉無異，自依貪身為顛倒事，不了平等而習淫色，欲從身出，眾生因欲便有塵勞。
「文殊師利！猶如今者，諸法、非法一切本凈，迷惑致令從因緣會而有貪慾。我則能成，合集諸法，立於無上正真之道。所以者何？一切塵欲從其思想因虛偽起，已能曉了知虛偽者，則能蠲除虛偽之事。又聞文殊師利說誼，分別所趣塵欲之事，猶如雲霧自然無實。欲如㷿電，即尋消化。欲者如風，察于本末而無所倚。欲如虛空，度一切界。欲如水泡，不得久立。欲如鬼變于其中間不正之念。欲如熱病，恍惚妄語。欲而無實，從緣想興。欲如繫縛，計吾我故。欲無有形，計著身故。欲如客
【現代漢語翻譯】 現代漢語譯本：『這就是道；覺悟到一切諸法都是平等的，那就是道了。』
當文殊師利（Manjushri，智慧的象徵）在遊觀園說這些話時，虛空中五百位天子都發起了無上正真道意（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）；男女老少跟隨上金光首（Shang Jin Guang Shou，人名）的，在那大眾中有二百人發起了大道意，六十位天人和人遠離塵垢，得到了清凈的諸法眼。
這時，上金光首歡喜踴躍，五體投地，頂禮文殊師利的足下，歸依佛法以及聖眾，清凈地修習梵行（Brahmacharya，清凈的行為），奉持五戒（Panca-sila，不殺生、不偷盜、不邪淫、不妄語、不飲酒），他的心正直，於是發起了無上正真道意，口中宣說這些話：『遵從您的教誨。文殊師利憐憫一切眾生，不斷絕佛教。如果有人發起大道意，也應當像這樣。道所建立的，興辦法施，開化百姓，又宣說經法，應當為他們洗除惡穢罪業，使他們得到清凈，一切諸法才能寂然而且淡泊。隨順思惟，本來沒有什麼差異，自己依附貪身是顛倒的事，不瞭解平等而習以為常，慾望從身中產生，眾生因為慾望便有塵勞。
『文殊師利！就像現在這樣，諸法、非法一切本來清凈，迷惑導致從因緣和合而有貪慾。我便能成就，集合諸法，立於無上正真之道。為什麼呢？一切塵欲從思想因虛偽而起，已經能夠曉了知道虛偽的，就能去除虛偽的事。又聽聞文殊師利所說的真義，分別所趨向的塵欲之事，猶如雲霧自然沒有真實。慾望如閃電，立刻消散。慾望如風，考察它的本末而無所依靠。慾望如虛空，度量一切界限。慾望如水泡，不能長久存在。慾望如鬼變，在其中間產生不正的念頭。慾望如熱病，產生恍惚的妄語。慾望沒有真實，從因緣想念而興起。慾望如繫縛，因為計較吾我。慾望沒有形狀，因為執著于身體。慾望如客人』
【English Translation】 English version: 'This is the path; realizing that all dharmas are equal is the path.'
When Manjushri (symbol of wisdom) spoke these words in the Pleasure Garden, five hundred devas (heavenly beings) in the sky all generated the mind of Anuttara-samyak-sambodhi-citta (unsurpassed, right, and perfect enlightenment); among the men and women, young and old, who followed Shang Jin Guang Shou (name of a person), two hundred people generated the mind of the Great Path, and sixty devas and humans were freed from defilement, and their Dharma eyes became pure.
At that time, Shang Jin Guang Shou rejoiced and prostrated himself, touching the feet of Manjushri with his five limbs, taking refuge in the Buddha, the Dharma, and the Sangha (holy community), purely practicing Brahmacharya (pure conduct), upholding the Five Precepts (Panca-sila, not killing, not stealing, not committing sexual misconduct, not lying, not taking intoxicants), his heart was upright, and he generated the mind of Anuttara-samyak-sambodhi-citta, proclaiming these words: 'Following your teachings. Manjushri has compassion for all sentient beings, and does not cut off the Buddha's teachings. If someone generates the mind of the Great Path, they should also be like this. What the Path establishes is to initiate Dharma giving, enlighten the people, and also expound the sutras, which should wash away their evil and defiled karma, so that they may attain purity, and all dharmas may be silent and tranquil. Following thoughts, there is originally no difference, but relying on the greedy body is a reversed matter, not understanding equality and becoming accustomed to it, desire arises from the body, and sentient beings have afflictions because of desire.
'Manjushri! Just as it is now, all dharmas, non-dharmas, are originally pure, but delusion causes greed to arise from the assembly of conditions. I can then accomplish, gather all dharmas, and establish myself on the unsurpassed, right, and perfect path. Why? All defiled desires arise from thoughts due to falsehood, and having understood falsehood, one can eliminate false matters. Also, having heard the true meaning spoken by Manjushri, distinguishing the matters of defiled desires to which one is inclined, is like clouds and mist, naturally without reality. Desire is like lightning, which quickly dissipates. Desire is like wind, examining its origin and end and having nothing to rely on. Desire is like empty space, measuring all boundaries. Desire is like a water bubble, unable to stand for long. Desire is like a ghost transformation, producing incorrect thoughts in between. Desire is like a fever, producing delirious and false words. Desire has no reality, arising from conditioned thoughts. Desire is like bondage, because of calculating self and other. Desire has no form, because of attachment to the body. Desire is like a guest.'
來，不從本起。欲炫因想，隨眾念故。欲如曉觀，從若干種而發生故。欲無所生，從貪羨起。欲無所知，從彼我生。欲之所生，為因諸陰。欲界如鍜，因意境興。欲如諸陰，用諸入故。欲如若影，假名色耳。欲不覺了，違正念故。
「又復，文殊師利！計于欲者，若能覺了疲懈之句，則能知道。所以者何？道無動轉，眾生塵勞。欲如破壞，分別道故。欲者為心，心覺了故。欲如琴瑟，曉了之故。所以者何？有道之誼，不壞欲塵，以能不壞，便順道也。若睹欲者，則為道矣。所以者何？欲入諸界，靡所不至。假使佛乘無所有者而無有形，塵勞之慾亦復如是無有形像。欲于諸有而無所有、住無所住，這發起已，尋則便滅。心則自然，塵勞亦然。所以者何？心不可察。誰言能令心結染癡？假使彼心不可睹者，塵欲如是亦不可見，無積聚處、無有方面也。菩薩大士若能曉了塵勞之法，為貪慾人開化說法不以為厭，若教愚恚及等分人，誘導說法不以懈惓。
「設使，文殊師利！如我身欲，諸貪慾者亦復如是。如我瞋恚及與愚癡，一切瞋恚、愚癡之事亦復如是；如我塵勞，眾生塵勞亦復如是。譬如大火悉燒草木，賢聖慧火燒除塵勞。譬如日光照明眾冥、不與冥合；聖慧如是，蠲除塵勞不與俱合。譬如風行，不著一切山
【現代漢語翻譯】 現代漢語譯本：慾望，不是從根本上產生的。想要炫耀是因為妄想，跟隨眾生的念頭而產生。慾望就像黎明前的景象，從各種各樣的事物而發生。想要無所生，是從貪婪和羨慕而起。想要一無所知，是從彼此的分別而生。慾望的產生，是由於諸陰（五蘊）。慾望界就像冶煉，因意念和境界而興起。慾望就像諸陰（五蘊），通過諸入（六入）而作用。慾望就像影子，只是假借名色（五蘊）而已。慾望不覺悟，是因為違背了正念。
『再者，文殊師利（Manjushri，菩薩名）！計較於慾望的人，如果能夠覺察到疲憊懈怠的語句，就能明白道。為什麼呢？道是沒有動搖和轉變的，而眾生的塵勞（煩惱）卻在動搖。慾望就像破壞，分別道的原因。慾望就是心，心覺悟了的緣故。慾望就像琴瑟，因為能夠明瞭。為什麼呢？有道義的人，不會破壞慾望的塵垢，因為能夠不破壞，就順應了道。如果看到慾望，那就是道了。為什麼呢？慾望進入各個界，沒有哪個地方不到達。假如佛乘（Buddha-yana，佛教的教法）是無所有而沒有形狀的，塵勞的慾望也同樣是無有形狀的。慾望存在於各種有中而無所執著、安住于無所安住之處，這慾望發起之後，隨即就會消滅。心是自然的，塵勞也是如此。為什麼呢？心是不可觀察的。誰說能夠讓心結染愚癡？假如那心是不可見的，塵欲也同樣是不可見的，沒有積聚之處、沒有方向。菩薩大士如果能夠明瞭塵勞的法，為貪慾的人開導說法而不感到厭倦，如果教導愚蠢、嗔恚以及等分（指貪嗔癡等分）的人，誘導說法而不感到懈怠。』
『假設，文殊師利（Manjushri，菩薩名）！像我的身體有慾望一樣，所有貪慾的人也是如此。像我的嗔恚以及愚癡，一切嗔恚、愚癡的事情也是如此；像我的塵勞（煩惱），眾生的塵勞（煩惱）也是如此。譬如大火燒盡草木，賢聖的智慧之火燒除塵勞（煩惱）。譬如日光照亮所有黑暗、不與黑暗混合；聖人的智慧也是這樣，去除塵勞（煩惱）而不與塵勞（煩惱）混合。譬如風的執行，不執著於一切山
【English Translation】 English version: Desire does not arise from the root. The desire to show off arises from delusion, following the thoughts of the masses. Desire is like the dawn, arising from various things. The desire to have nothing arise comes from greed and envy. The desire to know nothing comes from the distinction between 'self' and 'other'. The arising of desire is due to the skandhas (five aggregates). The desire realm is like forging, arising from intention and environment. Desire is like the skandhas (five aggregates), functioning through the entrances (six entrances). Desire is like a shadow, merely a borrowed name and form (five aggregates). Desire is not awakened because it goes against right mindfulness.
'Furthermore, Manjushri (菩薩名, name of a Bodhisattva)! One who is attached to desire, if able to perceive the phrases of weariness and laziness, will be able to know the Path. Why? The Path is without movement or change, while the defilements (kleshas) of sentient beings are in motion. Desire is like destruction, the cause of distinguishing the Path. Desire is the mind, because the mind is awakened. Desire is like a zither, because it is understood. Why? One with the meaning of the Path does not destroy the defilements of desire; because one is able not to destroy them, one conforms to the Path. If one sees desire, that is the Path. Why? Desire enters all realms, reaching everywhere. If the Buddha-yana (佛教的教法, Buddha Vehicle) were without anything and without form, the defilements of desire would also be without form. Desire exists in all existences without attachment, dwelling in no dwelling place; once it arises, it immediately ceases. The mind is natural, and so are the defilements. Why? The mind is imperceptible. Who can say that the mind can be bound by attachment and ignorance? If that mind is invisible, then the defilements of desire are also invisible, with no place of accumulation, no direction. If a Bodhisattva-Mahasattva is able to understand the Dharma of defilements, he will open up and preach the Dharma for those who are greedy without being weary; if he teaches the foolish, the angry, and those of equal parts (指貪嗔癡等分, referring to equal parts of greed, anger, and delusion), he will guide and preach the Dharma without being lazy.'
'Suppose, Manjushri (菩薩名, name of a Bodhisattva)! Just as my body has desire, so do all those who are greedy. Just as my anger and ignorance, so are all matters of anger and ignorance; just as my defilements (kleshas), so are the defilements (kleshas) of sentient beings. Just as a great fire burns all grass and trees, the fire of wisdom of the virtuous and holy burns away defilements (kleshas). Just as the sunlight illuminates all darkness, not mixing with darkness; so is the wisdom of the holy, removing defilements (kleshas) without mixing with them. Just as the wind travels, not clinging to any mountain
與樹木；行智菩薩亦復如是，不著一切塵勞之慾。譬如劫盡燒諸有形、不燒虛空；行慧菩薩亦復如是，燒諸愛慾，不與一切塵勞俱合。譬如凈水不與穢合；菩薩如是不與塵俱。譬如虛空受持于地；智慧如是不與欲雜。譬如大風壞鐵圍山；菩薩如是，以智慧事吹散諸欲。譬如有象名究焰氣，乳與水合，則為一類；菩薩如是，以聖智慧，游除塵勞，化令明哲合為一慧。譬如須彌北方天下，與諸親里不為放逸，在於樹下而自分別；菩薩如是，智慧之明見眾人根而為分別。
「文殊師利！吾身如今不畏欲塵，亦無所難。所以者何？我曉欲塵本悉凈故，又被菩薩大德之鎧，勇猛精進無所[怡-臺+惡]難。譬如怯人求于救者，如此之類不為勇猛；開士大士亦復如是，離於欲者不為菩薩。譬如有人為賊所壞，不為猛將；開士如是，壞愛慾者不為菩薩。譬如人以清水明珠著濁河中，尋時即清，不為垢濁之所染污；菩薩如是，在於愛慾塵勞之中，不為瑕穢之所染污。」
爾時，上金光首嘆說此已，復問文殊師利：「何謂菩薩無有塵勞？」
答曰：「假使菩薩見於起意、若見滅意，不當謂之為菩薩也。譬如有限，睹總持者，不當謂之獲于無量。如是菩薩，若睹塵勞意有起、滅，非是菩薩無塵之謂。無塵欲者，不見有塵
【現代漢語翻譯】 現代漢語譯本： 如同樹木一般；行智菩薩（Xingzhi Pusa，實踐智慧的菩薩）也是這樣，不執著於一切塵世的慾望。譬如劫難結束時焚燒一切有形之物，卻不焚燒虛空；行慧菩薩（Xinghui Pusa，實踐智慧的菩薩）也是這樣，焚燒一切愛慾，不與一切塵世的煩惱結合。譬如干凈的水不與污穢混合；菩薩也是這樣不與塵世同流合污。譬如虛空能夠承載大地；智慧也是這樣不與慾望混雜。譬如大風能夠摧毀鐵圍山（Tiewei Shan，佛教宇宙觀中的山名）；菩薩也是這樣，用智慧的力量吹散各種慾望。譬如有一種名叫究焰氣（Jiuyanqi，一種傳說中的象）的象，它的乳汁與水混合后，會成為一種物質；菩薩也是這樣，用聖潔的智慧，遊離于塵世的煩惱之外，將世俗的明哲轉化為一種智慧。譬如須彌山（Xumi Shan，佛教宇宙觀中的聖山）北方的天下，與親人在一起時不會放縱自己，在樹下也能清楚地分辨善惡；菩薩也是這樣，用智慧之光看清眾生的根性，從而進行教化。
『文殊師利（Wenshushili，文殊菩薩的另一種稱謂）！我如今不畏懼慾望的侵擾，也沒有什麼困難。為什麼呢？因為我明白慾望的本質是清凈的，而且身披菩薩大德的鎧甲，勇猛精進，沒有什麼可以讓我感到畏懼。譬如膽怯的人尋求救助，這樣的人不能算是勇猛；開士大士（Kaishi Dashi，開悟的菩薩）也是這樣，如果遠離慾望，就不能算是菩薩。譬如有人被盜賊所害，不能算是猛將；開士也是這樣，如果消滅了愛慾，就不能算是菩薩。譬如有人將清水明珠放入渾濁的河流中，很快就能使河水變清，而明珠也不會被污染；菩薩也是這樣，身處愛慾的塵世之中，不會被瑕疵污垢所染污。』
當時，上金光首（Shang Jinguangshou，一位菩薩的名字）讚歎說完這些話后，又問文殊師利：『什麼是菩薩沒有塵世煩惱的狀態？』
回答說：『如果菩薩看到意念的生起，或者看到意念的滅去，就不應該稱他為菩薩。譬如有限的事物，如果看到總持（Zongchi，佛教術語，指總攝憶持一切法而不忘失的智慧）的人，就不應該說他獲得了無量。像這樣，菩薩如果看到塵世煩惱的意念有生起和滅去，就不是菩薩沒有塵世煩惱的狀態。沒有塵世慾望的人，是看不到有塵世煩惱存在的。』
【English Translation】 English version: Like trees; the Bodhisattva of Practice and Wisdom (Xingzhi Pusa) is also like this, not attached to the desires of all worldly defilements. For example, at the end of a kalpa, all tangible things are burned, but not the void; the Bodhisattva of Practice and Intelligence (Xinghui Pusa) is also like this, burning all desires and not combining with all worldly defilements. For example, pure water does not mix with filth; the Bodhisattva is like this, not associating with the world's dust. For example, the void sustains the earth; wisdom is like this, not mixed with desires. For example, a great wind destroys the Iron Ring Mountains (Tiewei Shan, mountains in Buddhist cosmology); the Bodhisattva is like this, using the power of wisdom to blow away all desires. For example, there is an elephant named Jiuyanqi (Jiuyanqi, a legendary elephant), whose milk, when mixed with water, becomes one substance; the Bodhisattva is like this, using sacred wisdom to roam beyond worldly defilements, transforming worldly intelligence into one wisdom. For example, the land north of Mount Sumeru (Xumi Shan, the sacred mountain in Buddhist cosmology), does not indulge in pleasures with relatives, and can distinguish between good and evil under the trees; the Bodhisattva is like this, using the light of wisdom to see the roots of all beings and make distinctions.
『Manjushri (Wenshushili, another name for Manjushri Bodhisattva)! I am now not afraid of the defilements of desire, nor do I have any difficulties. Why? Because I understand that the essence of desire is pure, and I am armored with the great virtue of a Bodhisattva, courageous and diligent, without anything to fear. For example, a timid person seeks help, such a person cannot be considered courageous; the enlightened Bodhisattva (Kaishi Dashi) is also like this, if one is far from desire, one cannot be considered a Bodhisattva. For example, someone who is harmed by thieves cannot be considered a brave general; the enlightened one is like this, if one destroys desire, one cannot be considered a Bodhisattva. For example, if someone puts clear water and a bright pearl into a muddy river, the river will quickly become clear, and the pearl will not be contaminated; the Bodhisattva is like this, being in the midst of the defilements of desire, one is not defiled by flaws and impurities.』
At that time, Shang Jinguangshou (Shang Jinguangshou, the name of a Bodhisattva), having praised and spoken these words, asked Manjushri again: 『What is the state of a Bodhisattva without worldly defilements?』
He replied: 『If a Bodhisattva sees the arising of intention, or sees the ceasing of intention, one should not call him a Bodhisattva. For example, if a limited thing sees someone who possesses Dharani (Zongchi, a Buddhist term referring to the wisdom of comprehensively remembering all dharmas without forgetting), one should not say that he has obtained the immeasurable. Like this, if a Bodhisattva sees the arising and ceasing of the intention of worldly defilements, it is not the state of a Bodhisattva without worldly defilements. One without worldly desires does not see the existence of worldly defilements.』
、不見結恨，無見不見、遠離想念乃謂無塵。設使行者其心意識而得自在，一切所有無泥洹想。所以者何？心無慾塵想念之緣，便得自恣也。于諸善、惡亦復如是，所行、無行，有為、無為，有形、無形，一切知之。生死塵勞有餘之垢，目察於色、耳聽音聲、鼻香、舌味、身更、心法，若得定意志在澹泊，于愛慾塵則無垢穢，爾乃名曰無有放逸，號曰無業而無所習，斯之謂也。無塵勞者，離於有為及無為哉，乃無瘕疵。複次，大姊！假使菩薩身無塵勞，則能度脫他人慾垢，如來說此為無塵勞。救濟他人塵勞之慾，遵修菩薩乃為精進。」
女又問言：「何謂菩薩現在目前精進者乎？」文殊師利答曰：「觀于空無而不退轉，眾生邪見則興大哀。觀于無相而不退轉，眾生有相則以愍濟。觀于無愿而不退轉，眾生貪愿則以愍濟。觀無所行而不退轉，眾生著行則以愍濟。觀無所生而不退轉，眾生生死則以愍濟。觀無所起而不退轉，眾生起滅則以愍濟。觀聲聞乘獲聲聞果使不退轉；觀緣覺乘獲緣覺果使不退轉；觀菩薩乘則以愍哀一切群生，是為菩薩習平等、行精進之事。譬如丈夫行入巨海，超進極遠乃致眾寶。如是大姊！正諦觀察空無相愿及無所行，不生不起聲聞之乘、緣覺之乘，令難進者至不退轉，乃離因緣。又如有人入
【現代漢語翻譯】 現代漢語譯本：不見有任何結下的仇恨，也沒有任何可見或不可見的事物，遠離一切妄想和思念，這才叫做『無塵』（無煩惱）。假設修行者能夠自在地運用自己的心識，對於一切事物都沒有涅槃（Nirvana）的執著。為什麼呢？因為心中沒有對慾望和塵世的思念，才能得到真正的自在。對於善與惡也是如此，無論是所作所為還是無所作為，有為法還是無為法，有形還是無形，都要完全瞭解。生死輪迴中的塵世煩惱，以及殘餘的污垢，通過眼睛觀察到的顏色，耳朵聽到的聲音，鼻子聞到的氣味，舌頭嚐到的味道，身體感受到的觸覺，以及心中產生的念頭，如果能夠堅定意志，保持淡泊的心境，對於愛慾塵世就不會有任何污穢，這樣才能被稱為『沒有放逸』，也叫做『沒有業力也沒有任何習氣』，這就是『無塵』的含義。所謂『無塵勞』，就是遠離有為法和無為法，沒有任何瑕疵。此外，大姊！如果菩薩自身沒有塵世的煩惱，就能幫助他人脫離慾望的污垢，如來（Tathagata）就是這樣解釋『無塵勞』的。救濟他人擺脫塵世慾望的煩惱，遵循菩薩的修行，才是真正的精進。」
女子又問：「什麼是菩薩現在正在進行的精進呢？」文殊師利（Manjushri）回答說：「觀察空性（Sunyata）和無我（Anatta）而不退轉，對於眾生的邪見生起大悲。觀察無相（Animitta）而不退轉，對於眾生的執著于相而生起憐憫和救濟。觀察無愿（Apanihita）而不退轉，對於眾生的貪婪和願望生起憐憫和救濟。觀察無所行（Apranihita）而不退轉，對於眾生的執著於行為生起憐憫和救濟。觀察無所生（Anutpada）而不退轉，對於眾生的生死輪迴生起憐憫和救濟。觀察無所起（Anabhinivesha）而不退轉，對於眾生的生起和滅亡生起憐憫和救濟。觀察聲聞乘（Sravakayana），使獲得聲聞果位的人不退轉；觀察緣覺乘（Pratyekabuddhayana），使獲得緣覺果位的人不退轉；觀察菩薩乘（Bodhisattvayana），從而憐憫一切眾生，這就是菩薩修習平等心，實踐精進之事的行為。譬如一個男子進入巨大的海洋，超越前進到極遠的地方，最終獲得各種珍寶。就像這樣，大姊！正確地觀察空性、無相、無愿和無所行，不生起聲聞乘和緣覺乘的想法，使那些難以進步的人達到不退轉的境界，從而脫離因緣。又如有人進入...
【English Translation】 English version: 'Not seeing the arising of hatred, not seeing the seen or unseen, being far from thoughts and notions is called 'dustless' (free from defilements). Suppose a practitioner can freely use their mind and consciousness, without any attachment to Nirvana (Nirvana). Why? Because the mind is free from desires and worldly thoughts, one can attain true freedom. It is the same with good and evil, whether acting or not acting, conditioned or unconditioned, with form or without form, one must fully understand them all. The worldly troubles of birth and death, and the remaining impurities, through the colors observed by the eyes, the sounds heard by the ears, the smells smelled by the nose, the tastes tasted by the tongue, the sensations felt by the body, and the thoughts arising in the mind, if one can strengthen their will and maintain a detached state of mind, there will be no defilement from the desires of the world, and this can be called 'without negligence', also called 'without karma and without any habits', this is the meaning of 'dustless'. The so-called 'without defilement' is to be free from conditioned and unconditioned dharmas, without any flaws. Furthermore, great sister! If a Bodhisattva (Bodhisattva) is free from worldly defilements, they can help others escape the defilements of desire, the Tathagata (Tathagata) explains 'without defilement' in this way. Helping others to get rid of the troubles of worldly desires, following the practice of the Bodhisattva, is true diligence.'
The woman then asked: 'What is the diligence that a Bodhisattva is currently practicing?' Manjushri (Manjushri) replied: 'Observing emptiness (Sunyata) and selflessness (Anatta) without regression, great compassion arises for the wrong views of sentient beings. Observing signlessness (Animitta) without regression, compassion and relief arise for sentient beings' attachment to signs. Observing wishlessness (Apanihita) without regression, compassion and relief arise for sentient beings' greed and desires. Observing non-action (Apranihita) without regression, compassion and relief arise for sentient beings' attachment to actions. Observing non-arising (Anutpada) without regression, compassion and relief arise for sentient beings' cycle of birth and death. Observing non-attachment (Anabhinivesha) without regression, compassion and relief arise for sentient beings' arising and ceasing. Observing the Sravakayana (Sravakayana), ensuring that those who attain the fruit of the Sravaka do not regress; observing the Pratyekabuddhayana (Pratyekabuddhayana), ensuring that those who attain the fruit of the Pratyekabuddha do not regress; observing the Bodhisattvayana (Bodhisattvayana), thereby having compassion for all sentient beings, this is the practice of a Bodhisattva cultivating equanimity and practicing diligence. For example, a man enters a vast ocean, advancing far and wide, eventually obtaining various treasures. Just like this, great sister! Correctly observing emptiness, signlessness, wishlessness, and non-action, not giving rise to thoughts of the Sravakayana and Pratyekabuddhayana, enabling those who are difficult to advance to reach the state of non-regression, thereby escaping from conditions. It is also like someone entering...
大戰中，使難進者將護忿諍，令無所害致為難也。如是大姊！其諦觀察三脫門者，不失善權，其難亦爾。」
女復問言：「何謂菩薩為權方便？」
文殊師利答曰：「權方便者，知其時節不捨恐畏生死分部泥洹伴黨。權方便者，示恐懼門，謂生死門、泥洹之門、空無之門、所見之門、無相之門、無愿之門、彼所想門、無所行門、精進本德遵行之門、無所出門、現世之門、無所立門、陰種諸入無所起門、無所滅門、典所行門、澹泊之門、開化眾生導示之門、法界之門、護正法門、聲聞之門、緣覺之門、說佛道門、度佛道門。若使菩薩見恐懼門者，於一切門而無所著，是則名曰善權方便。取要言之：貪慾門哉，離諸愛故；瞋怒門哉，離於結恨；愚癡門哉，離於不明；塵勞門哉，離於穢濁；諸趣門哉，無往來故，是為菩薩善權方便。至於一切愚夫行門，所學、無學、緣覺、菩薩、如來之門，其能曉了此諸門者，是則名為善權方便。」
爾時，世尊在靈鷲山游泉水邊而以經行，賢者阿難侍從俱焉。於是世尊則以遙讚：「善哉，善哉！文殊師利！是為菩薩奉習平等現在目前善權方便精進之行，如仁所云等無差特也。」
於時，以此善哉之音，即得普告三千世界，其聲悉週六反震動，則無央數天、龍、鬼
【現代漢語翻譯】 現代漢語譯本：在戰爭中，要讓那些難以接近的人守護憤怒和爭鬥，使他們不造成任何傷害，這是很困難的。像這樣的大姐！那些真正觀察到三解脫門（三解脫門：空門、無相門、無愿門）的人，不會失去善巧方便，這種困難也是一樣的。」
女居士又問：『什麼是菩薩的權巧方便？』
文殊師利（Manjusri，智慧的象徵）回答說：『權巧方便就是，知道時機而不捨棄對生死恐懼的眾生，將涅槃（Nirvana，解脫）作為他們的同伴。權巧方便就是，示現恐懼之門，包括生死之門、涅槃之門、空無之門、所見之門、無相之門、無愿之門、他們所想之門、無所行之門、精進本德遵行之門、無所出之門、現世之門、無所立之門、陰（Skandha，五蘊）、種（Dhatu，界）、諸入（Ayatana，處）無所起之門、無所滅之門、典所行之門、澹泊之門、開化眾生導示之門、法界之門、護持正法之門、聲聞（Sravaka，聽聞佛法而證悟者）之門、緣覺（Pratyekabuddha，獨自證悟者）之門、說佛道之門、度佛道之門。如果菩薩見到這些恐懼之門，卻對一切門都不執著，這就叫做善巧方便。簡單來說：貪慾之門，是因為遠離了各種愛慾；瞋怒之門，是因為遠離了結恨；愚癡之門，是因為遠離了不明；塵勞之門，是因為遠離了污穢；諸趣之門，是因為沒有往來，這就是菩薩的善巧方便。至於一切愚夫的行門，所學、無學、緣覺、菩薩、如來（Tathagata，佛的稱號之一）之門，能夠明白這些門的人，就叫做善巧方便。』
當時，世尊（Buddha，覺悟者）在靈鷲山（Vulture Peak Mountain）的泉水邊行走，賢者阿難（Ananda，佛陀的十大弟子之一）侍奉在旁。於是世尊遙遠地讚歎道：『好啊，好啊！文殊師利！這就是菩薩奉行平等、現在、目前、善巧方便、精進的修行，正如你所說的那樣，平等而沒有差別。』
當時，這聲『善哉』的讚歎，立刻傳遍了三千大千世界（Trisahasra-Mahasahasra-Lokadhatu，佛教宇宙觀中的一個宇宙），聲音震動了六次，無數的天（Deva，天神）、龍（Naga，護法神）、鬼（Preta，餓鬼）...
【English Translation】 English version: In the midst of war, it is difficult to have those who are hard to approach guard against anger and strife, preventing them from causing any harm. Just like that, great sister! Those who truly observe the three doors of liberation (three doors of liberation: emptiness, signlessness, and wishlessness) do not lose skillful means; this difficulty is the same.
The woman then asked: 'What are the skillful means of a Bodhisattva (Bodhisattva, an enlightened being)?'
Manjusri (Manjusri, symbol of wisdom) replied: 'Skillful means are knowing the right time and not abandoning beings who fear birth and death, taking Nirvana (Nirvana, liberation) as their companion. Skillful means are showing the doors of fear, including the door of birth and death, the door of Nirvana, the door of emptiness, the door of perception, the door of signlessness, the door of wishlessness, the door of their thoughts, the door of non-action, the door of diligent practice of inherent virtues, the door of non-emergence, the door of the present world, the door of non-establishment, the door of the aggregates (Skandha, five aggregates), elements (Dhatu, elements), and entrances (Ayatana, sense bases) without arising, the door of non-cessation, the door of conduct, the door of tranquility, the door of enlightening beings and guiding them, the door of the Dharma realm, the door of protecting the true Dharma, the door of Sravakas (Sravaka, one who attains enlightenment by hearing the Dharma), the door of Pratyekabuddhas (Pratyekabuddha, one who attains enlightenment independently), the door of speaking the Buddha's path, and the door of crossing the Buddha's path. If a Bodhisattva sees these doors of fear but is not attached to any of them, this is called skillful means. In short: the door of greed is because of being away from all desires; the door of anger is because of being away from hatred; the door of ignorance is because of being away from lack of understanding; the door of defilements is because of being away from impurity; the door of the realms of existence is because of no coming and going. This is the skillful means of a Bodhisattva. As for the doors of practice of all foolish people, the doors of those who are learning, those who are beyond learning, Pratyekabuddhas, Bodhisattvas, and Tathagatas (Tathagata, one of the titles of the Buddha), one who understands these doors is called skillful means.'
At that time, the Buddha (Buddha, the awakened one) was walking by the spring on Vulture Peak Mountain, with the venerable Ananda (Ananda, one of the ten great disciples of the Buddha) attending him. Then the Buddha praised from afar: 'Excellent, excellent! Manjusri! This is the practice of a Bodhisattva who upholds equality, the present moment, skillful means, and diligent practice, just as you have said, equal and without difference.'
At that time, this sound of 'Excellent' immediately spread throughout the three thousand great thousand worlds (Trisahasra-Mahasahasra-Lokadhatu, a universe in Buddhist cosmology), and the sound shook six times, with countless Devas (Deva, gods), Nagas (Naga, guardian deities), and Pretas (Preta, hungry ghosts)...
神、犍沓和、阿須倫、迦留羅、真陀羅、摩休勒、人與非人、釋、梵、四王聞善哉音，皆受告敕，往詣佛所，稽首足下退住一面，各白佛言：「曏者大聖為何所贊，乃告三千悉見蒙敕，大千世界六反震動？」
世尊答曰：「天子欲知，嘆文殊師利有所勸化也。」
又問：「今者所游？」
佛言：「于王舍城東門之下在中街路，為上金光首廣說經法談論所趣。天子！汝等往求法誼。」
時，天、龍、神、犍沓和、阿須倫、迦留羅、真陀羅、摩休勒、人與非人、釋、梵、四王一切僉然，共詣文殊師利談所，自現半身而雨天花，悉皆周遍王舍大城。于彼世時，諸天見人，人見諸天，各自安隱無諍訟者。又王舍城無數千人，各取諸天所散之花，赍詣文殊師利。時，阿阇世王與四部兵、後宮婇女、大臣百官，從諸小王俱，共往詣文殊師利。又諸尊者及長者子、太子、群臣，見上金光首威儀耀赫諸根澹怕，破壞塵勞離於顛倒，殊妙之德而自莊嚴，見已如是，不復興發貪慾之想。
爾時，文殊師利告上金光首：「今者眾人普來集會，以何等故無復染著？前所欲塵今為安在？」
女白文殊師利：「一切眾生塵勞之慾，則建立志慧脫本際，住於法界無本之處。無本如此而無差特，無生、無滅亦無所
【現代漢語翻譯】 現代漢語譯本： 神（Deities）、犍沓和（Gandharvas，天上的音樂家）、阿須倫（Asuras，非天）、迦留羅（Garudas，金翅鳥）、真陀羅（Kinnaras，人頭鳥身的神）、摩休勒（Mahoragas，大蟒神）、人和非人、釋（Shakra，帝釋天）、梵（Brahma，梵天）、四王（Four Heavenly Kings，四大天王）聽聞這善妙的聲音，都接受了佛的告誡，前往佛陀所在之處，頂禮佛足後退到一旁，各自稟告佛陀說：『剛才大聖讚歎的是什麼，竟然告知三千大千世界的一切眾生都蒙受教誨，以至於大千世界發生了六種震動？』 世尊回答說：『天子們，你們想知道嗎？我讚歎的是文殊師利菩薩所勸化之事。』 他們又問：『文殊師利菩薩現在在哪裡游化？』 佛陀說：『他在王舍城東門之下，在中央街道上，為上金光首廣說經法，談論佛法的要義。天子們！你們可以前去尋求佛法的利益。』 當時，天、龍、神、犍沓和、阿須倫、迦留羅、真陀羅、摩休勒、人和非人、釋、梵、四王都一致同意，一同前往文殊師利菩薩說法之處，顯現半身，降下天花，遍佈整個王舍大城。那時，諸天看見了人，人也看見了諸天，各自安寧和睦，沒有爭訟。王舍城無數千人，各自拾取諸天所散的花朵，帶到文殊師利菩薩那裡。當時，阿阇世王（Ajatasattu，頻婆娑羅王之子）與四部軍隊、後宮嬪妃、大臣百官，跟隨諸小王，一同前往文殊師利菩薩那裡。還有諸位尊者、長者之子、太子、群臣，看見上金光首威儀赫奕，諸根寂靜調伏，破除了塵世的煩惱，遠離了顛倒妄想，以殊勝美妙的功德來莊嚴自身，見到如此景象，不再生起貪慾的念頭。 這時，文殊師利菩薩告訴上金光首：『現在眾人普遍前來，為什麼不再有染著之心？之前所貪戀的五欲塵勞，現在在哪裡呢？』 上金光首回答文殊師利菩薩說：『一切眾生的塵勞慾望，都建立在立定志向和智慧，脫離了根本的邊際，安住在法界無本之處。無本就是這樣，沒有差別，沒有生，沒有滅，也沒有任何...』
【English Translation】 English version: The deities, Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (mythical human-bird hybrids), Mahoragas (great serpents), humans and non-humans, Shakra (ruler of the devas), Brahma (creator god), and the Four Heavenly Kings, hearing the auspicious sound, all received the Buddha's command and went to the Buddha's place. They bowed at his feet, retreated to one side, and each reported to the Buddha, saying, 'What did the Great Sage praise just now that caused the three thousand great thousand worlds to be informed and receive instruction, so that the great thousand world shook in six ways?' The World Honored One replied, 'Do you wish to know, celestial beings? I praised what Manjushri Bodhisattva has been exhorting and transforming.' They further asked, 'Where is he traveling now?' The Buddha said, 'He is below the east gate of Rajagriha (city in ancient India), in the middle of the street, extensively explaining the Dharma and discussing the essence of the teachings for Suvarnaprabhasa (Golden Light) . Celestial beings! You should go and seek the benefits of the Dharma.' At that time, the devas, dragons, gods, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, humans and non-humans, Shakra, Brahma, and the Four Heavenly Kings all unanimously agreed and went together to the place where Manjushri Bodhisattva was speaking the Dharma. They revealed half of their bodies and rained down heavenly flowers, which covered the entire city of Rajagriha. At that time, the devas saw the humans, and the humans saw the devas, and they were all peaceful and harmonious, without any disputes. Countless thousands of people in Rajagriha each picked up the flowers scattered by the devas and brought them to Manjushri Bodhisattva. At that time, King Ajatasattu (son of King Bimbisara) , with his four divisions of troops, palace consorts, ministers, and officials, followed by the lesser kings, went together to Manjushri Bodhisattva. Also, the venerable ones, sons of elders, princes, and ministers, seeing Suvarnaprabhasa's majestic demeanor, his faculties tranquil and subdued, having destroyed the defilements of the world, free from inverted views, and adorning himself with extraordinary and wonderful virtues, upon seeing this, no longer gave rise to thoughts of greed and desire. At that time, Manjushri Bodhisattva said to Suvarnaprabhasa, 'Now that everyone has come, why is there no longer any attachment? Where are the five desires that you craved before?' Suvarnaprabhasa replied to Manjushri Bodhisattva, 'The defiled desires of all sentient beings are established upon setting one's resolve and wisdom, escaping from the fundamental boundary, and dwelling in the realm of Dharma where there is no origin. Being without origin is like this, without difference, without birth, without death, and without any...'
處。又彼塵欲則為本凈，分別平等。」
又問女曰：「何謂塵欲而為本凈？」
答曰：「無想不想、無應不應，以此塵欲則為本凈；塵從順行而無所起，則為本凈。當知塵欲因客遊來，曉了空慧與道同居，無相之慧、無愿之慧、本凈之明而俱同居，察此一切悉無所有。譬如蛇虺含毒害人，若有人來而赍良藥能消恚毒。蛇這見藥，毒即滅除；男女大小知毒歇盡，悉共戲弄著械膝上，無所傷害亦不螫人。如是人者，本未曾聞法律之時，念于不順所見顛倒，處於塵欲為之所燒，己身貪慾自著顏色。已能觀了色如聚沫，則知身法猶如幻化，分別戲樂若如於夢。已解愛慾若如水泡，命如朝露，萬物無常。曉了諸陰皆同惱患，知身不凈，悉為空無。觀一切法皆無吾我，正諦思惟本末悉虛，不毀他人、不自稱譽，亦不自縛、不縛他余。今我從仁聞所說法，尋即信樂便得解脫，是故眼視無所染著。所以者何？省仁之說，應其所作而處塵勞，如是計塵亦無慾垢，誰能見者？」
爾時，上金光首白文殊師利：「一切大會諸天、人民將無恐懼，唯為分別如應說法，令諸天、人曉了塵欲本悉清凈，愍哀一切，使發無上正真道意。」
文殊師利答曰：「欲塵本凈，信樂者希。所以者何？用不覺故。覺塵清凈則成道矣。譬
【現代漢語翻譯】 處。又彼塵欲則為本凈，分別平等。』
又問女曰：『何謂塵欲而為本凈？』
答曰：『無想不想、無應不應，以此塵欲則為本凈；塵從順行而無所起，則為本凈。當知塵欲因客遊來，曉了空慧與道同居，無相之慧、無愿之慧、本凈之明而俱同居，察此一切悉無所有。譬如蛇虺含毒害人，若有人來而赍良藥能消恚毒。蛇這見藥，毒即滅除；男女大小知毒歇盡，悉共戲弄著械膝上，無所傷害亦不螫人。如是人者，本未曾聞法律之時，念于不順所見顛倒，處於塵欲為之所燒，己身貪慾自著顏色。已能觀了色如聚沫，則知身法猶如幻化，分別戲樂若如於夢。已解愛慾若如水泡，命如朝露，萬物無常。曉了諸陰皆同惱患，知身不凈，悉為空無。觀一切法皆無吾我，正諦思惟本末悉虛，不毀他人、不自稱譽，亦不自縛、不縛他余。今我從仁聞所說法，尋即信樂便得解脫，是故眼視無所染著。所以者何？省仁之說，應其所作而處塵勞，如是計塵亦無慾垢，誰能見者？』
爾時，上金光首（一位菩薩的名字）白文殊師利（Manjusri，智慧的菩薩）: 『一切大會諸天、人民將無恐懼，唯為分別如應說法，令諸天、人曉了塵欲本悉清凈，愍哀一切，使發無上正真道意。』
文殊師利（Manjusri，智慧的菩薩）答曰：『欲塵本凈，信樂者希。所以者何？用不覺故。覺塵清凈則成道矣。譬
【English Translation】 Furthermore, these defilements and desires are fundamentally pure, distinguishing equality.'
Then he asked the woman: 'What are these defilements and desires that are fundamentally pure?'
She replied: 'Without thought or non-thought, without response or non-response, these defilements and desires are fundamentally pure; defilements arise from following the flow but originate from nowhere, thus they are fundamentally pure. Know that defilements and desires come from being a guest traveler, understanding emptiness and wisdom dwells with the Path, the wisdom of no-form, the wisdom of no-desire, and the clarity of fundamental purity all dwell together, observing that all this is without substance. It is like a venomous snake that harms people; if someone comes with good medicine that can eliminate the poison, the snake, upon seeing the medicine, will have its poison extinguished; men and women, young and old, knowing the poison is gone, will all play with it, placing it on their knees without harm or being bitten. Such a person, who has never heard the Dharma before, thinks of disobedience and sees things upside down, dwelling in defilements and desires, being burned by them, their own body attached to the colors of greed. Having contemplated that form is like foam, they know that the body and Dharma are like illusions, distinguishing playful joy as if in a dream. Having understood love and desire as like water bubbles, life is like morning dew, all things are impermanent. Understanding that the aggregates are all sources of suffering, knowing the body is impure, all is empty and without substance. Contemplating that all Dharmas are without self, rightly contemplating that the beginning and end are all empty, not slandering others, not praising oneself, not binding oneself, nor binding others. Now I have heard the Dharma from you, and immediately believed and rejoiced, thus attaining liberation, therefore my eyes are not attached to anything. Why? Understanding your teachings, responding to what should be done and dwelling in the world, thus considering defilements without the filth of desire, who can see this?'
At that time, Superior Golden Light Head (a Bodhisattva's name) said to Manjusri (Manjusri, the Bodhisattva of wisdom): 'All the great assembly of gods and people will have no fear, only distinguishing and speaking the Dharma accordingly, so that all the gods and people understand that the defilements and desires are fundamentally pure, having compassion for all, causing them to generate the intention for unsurpassed, true, and right enlightenment.'
Manjusri (Manjusri, the Bodhisattva of wisdom) replied: 'The fundamental purity of defilements and desires, few believe in it. Why? Because of not being awakened. Awakening to the purity of defilements will lead to the attainment of the Path. For example,'
如無生之火不能燒人。如是當知：無想之念，不行吾我也；如所興火還自燒己。如是當知：思想之念、塵勞貪慾造生死身；如木生火其焰遂盛。如是當知：邪見顛倒興起塵勞，三界然熾；如火滅后無復焰光。如是當知：倒見已止塵則不起，即於三界不興勞垢；如百千歲火滅不然，人不疑恐畏於冷灰。如是當知：雖若干劫習欲塵穢，已解觀之無所積聚；如火滅盡不可施用，慧明澹怕塵勞不興。如身中火，溫熱雖盛則無所燒。如是計之：其心本凈顯耀之明，客塵欲起，終不染污心之源際也。」
於是文殊師利復問其女：「又當云何觀於色身？」
答曰：「猶如水中之月影也。」
又問：「云何觀五陰體？」
答曰：「猶如無化如來之化也。」
又問：「諸種當云何觀？」
答曰：「猶如水、火二界也。」
又問：「云何觀諸入事乎？」
答曰：「猶如無施因緣罪福所行也。」
又問：「云何觀此諸會？」
答曰：「而悉照曜會者心性。」
又問：「云何還觀爾身？」
答曰：「猶如吾之父母，平等定者而無有二也。」
又問：「云何以觀吾身？」
答曰：「猶如生盲不見諸色。」
又問：「云何曾聽此法乎？」
答
【現代漢語翻譯】 現代漢語譯本： 就像沒有燃料的火無法燃燒人一樣。因此應當知道：沒有妄想的念頭，不會執著于『我』和『我的』；就像燃起的火最終會燒到自己。因此應當知道：有思想的念頭、塵世的煩惱和貪慾會造就生死輪迴之身；就像木頭生火，火勢就會越來越旺盛。因此應當知道：邪見和顛倒的認知會引發塵世的煩惱，使三界（欲界、色界、無色界）燃燒熾熱；就像火熄滅后不再有火焰和光芒。因此應當知道：顛倒的見解停止了，煩惱也就不會產生，那麼在三界中就不會產生勞累和污垢；就像燃燒了成百上千年的火熄滅后，人們不會懷疑或害怕那冰冷的灰燼。因此應當知道：即使經過無數劫的習氣和塵垢，一旦理解並觀察到它的本質，就不會再積累；就像火完全熄滅后無法再使用，智慧的光芒清澈平靜，塵世的煩惱就不會產生。就像身體中的火，即使溫度很高也不會燒傷人。因此可以這樣認為：我們的心本來是清凈的，顯現出光明的智慧，即使有外來的塵埃和慾望產生，最終也不會污染心的本源。'
於是，文殊師利（Manjusri，菩薩名）又問那位女子：『那麼，應當如何觀察色身（rupa-kaya，物質身體）呢？』
女子回答說：『就像水中的月亮倒影一樣。』
文殊師利又問：『應當如何觀察五陰（panca-skandha，構成個體存在的五種要素，即色、受、想、行、識）呢？』
女子回答說：『就像無化如來（nirmana-tathagata，沒有化身的如來）的化現一樣。』
文殊師利又問：『各種種子（諸種）應當如何觀察呢？』
女子回答說：『就像水界和火界一樣。』
文殊師利又問：『應當如何觀察諸入（ayatana，感覺器官及其對像）的事物呢？』
女子回答說：『就像沒有施捨、因緣、罪業和福報所行之處一樣。』
文殊師利又問：『應當如何觀察這些集會呢？』
女子回答說：『照耀著集會者的心性。』
文殊師利又問：『應當如何反觀自身呢？』
女子回答說：『就像我的父母一樣，平等而堅定，沒有分別。』
文殊師利又問：『應當如何觀察我的身體呢？』
女子回答說：『就像天生的盲人看不見各種顏色一樣。』
文殊師利又問：『你從哪裡聽到過這種法呢？』
【English Translation】 English version: Just as a fire without fuel cannot burn a person, so it should be known that thoughts without imagination do not adhere to 'I' and 'mine'; like a fire that arises and eventually burns itself. Thus it should be known that thoughts, worldly afflictions, and desires create the body of birth and death; like wood giving rise to fire, its flames grow stronger. Thus it should be known that wrong views and inverted perceptions give rise to worldly afflictions, causing the Three Realms (Triloka: Desire Realm, Form Realm, Formless Realm) to burn intensely; like a fire extinguished, there is no more flame or light. Thus it should be known that when inverted views cease, afflictions will not arise, and then in the Three Realms, there will be no toil or defilement; like a fire extinguished for hundreds of thousands of years, people do not doubt or fear the cold ashes. Thus it should be known that even after countless eons of habitual desires and defilements, once one understands and observes their nature, they will no longer accumulate; like a fire completely extinguished, it cannot be used again, the light of wisdom is clear and calm, and worldly afflictions will not arise. Like the fire in the body, even if the warmth is strong, it will not burn anything. Thus it can be considered that our mind is originally pure, manifesting luminous wisdom, and even if external dust and desires arise, they will ultimately not defile the source of the mind.'
Then, Manjusri (Manjusri, name of a Bodhisattva) asked the woman: 'Then, how should one observe the rupa-kaya (rupa-kaya, material body)?'
The woman replied: 'Like the reflection of the moon in water.'
Manjusri then asked: 'How should one observe the panca-skandha (panca-skandha, the five aggregates that constitute individual existence, namely form, feeling, perception, volition, and consciousness)?'
The woman replied: 'Like the manifestation of a nirmana-tathagata (nirmana-tathagata, a Tathagata without a manifested body).'
Manjusri then asked: 'How should the various seeds (seeds) be observed?'
The woman replied: 'Like the water element and the fire element.'
Manjusri then asked: 'How should one observe the affairs of the ayatana (ayatana, sense organs and their objects)?'
The woman replied: 'Like a place where there is no giving, conditions, sins, or merits.'
Manjusri then asked: 'How should one observe these assemblies?'
The woman replied: 'Illuminating the minds of those who gather.'
Manjusri then asked: 'How should one reflect on oneself?'
The woman replied: 'Like my parents, equal and steadfast, without distinction.'
Manjusri then asked: 'How should one observe my body?'
The woman replied: 'Like a person born blind who cannot see colors.'
Manjusri then asked: 'Where have you heard this Dharma from?'
曰：「已聞是法，如幻師化化人所聽也。」
又問：「云何汝豈為發無上正真道乎？」
答曰：「吾則是道，無所志求。」
又問：「云何為奉行於施度無極乎？」
答曰：「修一切度，舍諸塵勞也。」
又問：「為具足戒度無極乎？」
答曰：「所具足者周滿如空也。」
又問：「為奉行於忍辱乎？」
答曰：「所可遵修一切諸法無起、無生。」
又問：「為慇勤精進行乎？」
答曰：「修行諸法無所至湊也。」
又問：「以為建立寂度無極乎？」
答曰：「建於法界，住無所住也。」
又問：「為已具足智度無極乎？」
答曰：「志無憍慢，心不自大也。」
又問：「為行慈乎？」
答曰：「以為曉了一切眾生悉無所有。」
又問：「當於何求大哀菩薩乎？」
答曰：「當於眾生塵勞中求。所以者何？大哀菩薩欲得制御眾生塵勞，則發無上正真道意也。」
又問：「行喜菩薩當復何求？」
答曰：「己心真實、志性清凈、化諸憂戚是菩薩喜也。」
又問：「菩薩行護，云何具足乎？」
答曰：「眾生所諍變斗之事，具足化之使至安和。」又問：「何謂為諍？」
【現代漢語翻譯】 現代漢語譯本 （對方）說：『我已經聽聞了這個法，就像幻術師變幻出來的幻人所聽到的（一樣）。』
又問：『你如何發起無上正真之道（Anuttara-samyak-sambodhi）呢？』
（文殊菩薩）答道：『我就是道，沒有什麼可以追求的。』
又問：『如何奉行佈施波羅蜜（Dāna-pāramitā）呢？』
答道：『修習一切波羅蜜，捨棄各種塵世煩惱。』
又問：『如何具足持戒波羅蜜（Śīla-pāramitā）呢？』
答道：『所具足的（戒律）周遍圓滿如同虛空。』
又問：『如何奉行忍辱（Kṣānti）呢？』
答道：『所要遵行修習的是一切諸法無起、無生。』
又問：『如何慇勤精進（Vīrya）呢？』
答道：『修行諸法，無所執著。』
又問：『如何建立禪定波羅蜜（Dhyāna-pāramitā）呢？』
答道：『建立於法界（Dharmadhātu），安住于無所住。』
又問：『如何具足智慧波羅蜜（Prajñā-pāramitā）呢？』
答道：『心無驕慢，不自以為是。』
又問：『如何行慈（Maitrī）呢？』
答道：『因為已經明瞭一切眾生都是空無所有的。』
又問：『應當在何處求大悲菩薩（Mahākaruṇā-bodhisattva）呢？』
答道：『應當在眾生的塵世煩惱中求。為什麼呢？大悲菩薩想要控制眾生的塵世煩惱，才能發起無上正真道意。』
又問：『行喜菩薩（Muditā-bodhisattva）應當在何處求呢？』
答道：『（在於）自己內心真實、志向清凈、化解各種憂愁悲傷，這就是菩薩的喜。』
又問：『菩薩行護（Upekṣā），如何才能具足呢？』
答道：『對於眾生之間發生的爭端和衝突，完全化解它們，使之達到安定祥和。』 又問：『什麼叫做諍（爭端）？』
【English Translation】 English version He said: 'I have already heard this Dharma, just as an illusionary person created by a magician hears it.'
He further asked: 'How do you aspire to Anuttara-samyak-sambodhi (無上正真道, unsurpassed perfect enlightenment)?'
Mañjuśrī (文殊菩薩) replied: 'I am the path; there is nothing to seek.'
He further asked: 'How do you practice the Dāna-pāramitā (佈施度, perfection of giving)?'
He replied: 'By cultivating all the pāramitās (度, perfections), abandoning all worldly defilements.'
He further asked: 'How do you perfect the Śīla-pāramitā (戒度, perfection of morality)?'
He replied: 'What is perfected is as complete and boundless as space.'
He further asked: 'How do you practice Kṣānti (忍辱, patience)?'
He replied: 'What is to be followed and practiced is that all dharmas (法, phenomena) are without arising and without ceasing.'
He further asked: 'How do you diligently practice Vīrya (精進, effort)?'
He replied: 'By cultivating all dharmas without attachment.'
He further asked: 'How do you establish Dhyāna-pāramitā (寂度, perfection of meditation)?'
He replied: 'By establishing it in the Dharmadhātu (法界, realm of dharma), dwelling without dwelling anywhere.'
He further asked: 'How do you perfect Prajñā-pāramitā (智度, perfection of wisdom)?'
He replied: 'By having no arrogance and not being self-important.'
He further asked: 'How do you practice Maitrī (慈, loving-kindness)?'
He replied: 'Because it is understood that all beings are empty and without substance.'
He further asked: 'Where should one seek the Mahākaruṇā-bodhisattva (大哀菩薩, Bodhisattva of Great Compassion)?'
He replied: 'One should seek him in the worldly defilements of sentient beings. Why? Because the Bodhisattva of Great Compassion wishes to control the worldly defilements of sentient beings in order to arouse the aspiration for Anuttara-samyak-sambodhi.'
He further asked: 'Where should one seek the Muditā-bodhisattva (喜菩薩, Bodhisattva of Joy)?'
He replied: '(It lies in) one's own heart being truthful, one's aspirations being pure, and transforming all sorrows and grief; this is the joy of the Bodhisattva.'
He further asked: 'How is the Upekṣā (護, equanimity) of a Bodhisattva perfected?'
He replied: 'By completely transforming the disputes and conflicts that arise among sentient beings, bringing them to peace and harmony.' He further asked: 'What is meant by 'dispute'?'
答曰：「蠲除無實虛偽塵勞，志建佛道者也。」
又問：「與誰共諍？」
答曰：「與外眾邪異學，心不同者也。」
又問：「眾邪異學，為何所是？」
答曰：「見他所興，不能忍辱而自隨者也。」
又問：「菩薩忍辱何所志趣？」
答曰：「開化一切眾生之故也。所以者何？若不開導，何謂忍辱化眾生者？無瞋結恨亦不憂戚，則為忍辱。」
又問：「何謂危害？」
答曰：「積累德本為憂惱事，是為危害。」
又問：「何謂無害乎？」
答曰：「諸界不憂，則為守仁，此謂無害也。」
又問：「何謂菩薩選擇戰鬥？」
答曰：「選擇諸法，無所獲故。」
又問：「云何菩薩降伏眾魔？」
答曰：「無所著故，不滅塵勞。所以者何？菩薩降伏五陰，不與塵俱，以此勝魔。菩薩降塵，不污本凈，究竟本末曉了諸法，開化眾生除老死患。告諸天子：文殊師利菩薩者，則為已離一切之智、諸通、慧想也。」
又問女言：「云何菩薩開化眾生？」
答曰：「專秉善權，修行智慧。」
又問：「云何菩薩建立群生？」
答曰：「建立己心之慧，聖達菩薩乃能開化一切群生。」
又問：「今女說法，
【現代漢語翻譯】 現代漢語譯本：答：『去除沒有實際意義的虛假塵勞，立志于成就佛道的人。』 又問：『與誰爭論？』 答：『與外道的各種邪說異端，心意不同的人爭論。』 又問：『各種邪說異端，指的是什麼？』 答：『看到別人興盛，不能忍耐屈辱而隨順的人。』 又問：『菩薩的忍辱有什麼志向和追求？』 答：『爲了開導教化一切眾生。為什麼這麼說呢？如果不開導，怎麼能說是忍辱教化眾生呢？沒有嗔恨和怨恨，也不憂愁悲傷，這就是忍辱。』 又問：『什麼是危害？』 答：『積累功德善本卻遇到憂愁煩惱的事情，這就是危害。』 又問：『什麼叫做沒有危害呢？』 答：『對於諸界（指六道輪迴的境界）不憂愁，這就是守護仁德，這叫做沒有危害。』 又問：『什麼叫做菩薩選擇戰鬥？』 答：『選擇諸法（一切事物和現象），因為沒有可以獲得的東西。』 又問：『菩薩如何降伏眾魔？』 答：『因為沒有執著，所以不滅除塵勞。為什麼這麼說呢？菩薩降伏五陰（色、受、想、行、識），不與塵勞同流合污，因此戰勝魔。菩薩降伏塵勞，不污染本來的清凈，徹底明白事物的本末，開導教化眾生，去除衰老和死亡的憂患。告訴諸位天子：文殊師利菩薩（Manjusri Bodhisattva）就是已經脫離了一切的智慧、神通和慧想的人。』 又問女：『菩薩如何開導教化眾生？』 答：『專門運用善巧方便，修行智慧。』 又問：『菩薩如何建立眾生？』 答：『建立自己內心的智慧，聖達菩薩才能開導教化一切眾生。』 又問：『現在你說法，』
【English Translation】 English version: He answered: 'It is to eliminate the unreal, false defilements and to aspire to establish the path of Buddhahood.' He further asked: 'With whom do you contend?' He answered: 'With those of external, heretical, and differing views.' He further asked: 'What are these various heretical views?' He answered: 'Seeing the prosperity of others, they cannot endure humiliation and follow along.' He further asked: 'What are the aspirations and pursuits of a Bodhisattva's forbearance?' He answered: 'It is for the sake of enlightening and transforming all sentient beings. Why is this so? If they are not enlightened, how can it be said that they are transforming sentient beings through forbearance? Without anger, resentment, worry, or sorrow, this is forbearance.' He further asked: 'What is harm?' He answered: 'Accumulating the roots of virtue but encountering sorrowful and vexing matters, this is harm.' He further asked: 'What is it to be without harm?' He answered: 'Not worrying about the realms (referring to the realms of the six paths of reincarnation), this is guarding benevolence; this is called being without harm.' He further asked: 'What is meant by a Bodhisattva choosing to fight?' He answered: 'Choosing all dharmas (all things and phenomena), because there is nothing to be gained.' He further asked: 'How does a Bodhisattva subdue all demons?' He answered: 'Because there is no attachment, defilements are not eliminated. Why is this so? The Bodhisattva subdues the five skandhas (form, feeling, perception, mental formations, and consciousness), not associating with defilements, and thus overcomes demons. The Bodhisattva subdues defilements without staining the original purity, thoroughly understanding the beginning and end of things, enlightening and transforming sentient beings, and removing the suffering of old age and death. Tell all the devas (heavenly beings): Manjusri Bodhisattva (Manjusri Bodhisattva) is one who has already departed from all wisdom, supernatural powers, and conceptual thoughts.' He further asked the woman: 'How does a Bodhisattva enlighten and transform sentient beings?' She answered: 'Exclusively upholding skillful means and cultivating wisdom.' He further asked: 'How does a Bodhisattva establish sentient beings?' She answered: 'Establishing the wisdom of one's own mind, a sagacious Bodhisattva can then enlighten and transform all sentient beings.' He further asked: 'Now that you are teaching the Dharma,'
此之眾會悉善聽受也。」
答曰：「此不為善聽受者也。所以者何？有彼、我想，而反勸耳，立於識故也。」
又問：「云何聞法為善聽者？」
答曰：「設能信己如夢，其說經法如幻師化，了聽假音，不著其聲、不造解脫，有二事者，是乃名為善聽受法也。」
又問：「云何聽承法理？」
答曰：「文殊師利歸命法者也。」
爾時，上金光首承文殊師利童真建立威神，亦已本德所修智慧，于眾會中如應說法。萬二千人皆發無上正真道意。五百天子，宿殖德本志菩薩乘者，得不起法忍。三萬二千天與人，遠塵離垢諸法，得法眼凈。
女說法已，心懷欣豫，則自逮得柔順法忍，即便投身文殊師利足下自歸：「唯愿至聖，聽我之身得為沙門，加哀濟脫不順之念，眾人所行皆非賢觀也。」
時，文殊師利言：「菩薩不以除己發者為是出家也。所以者何？其能斷滅眾生欲塵，使修精進，乃是菩薩之出家矣。菩薩不以自被袈裟為是出家也；袈裟名者，晉曰去穢，當去眾生淫、怒、癡垢，令無瑕玼、常行精進，乃是菩薩之出家矣。菩薩不以自奉禁戒為是出家；謂化眾生令守謹慎，乃是菩薩之出家矣。菩薩不以自處閑居為是出家也；假使五趣隨諸群類，悉能建之立慧閑居，乃是菩
【現代漢語翻譯】 現代漢語譯本： 『你們這些在座的大眾都好好聽著。』
回答說：『這不是善於聽受的人。為什麼呢？因為他們心中有『我』、有『我想』，反而勸導別人，這是因為他們執著于意識的緣故。』
又問：『怎樣聽聞佛法才是善於聽聞的人呢？』
回答說：『如果能夠相信自己如同夢境，所說的經法如同幻術師變幻出來的東西，明白所聽到的只是虛假的音聲，不執著于聲音，不以此來創造解脫，具備這兩種條件，才叫做善於聽受佛法。』
又問：『怎樣聽受佛法的道理呢？』
回答說：『文殊師利（Manjushri，菩薩名）是歸命佛法的人。』
當時，上金光首（姓名）憑藉文殊師利（Manjushri，菩薩名）童真的威神之力，以及自身本來的德行所修習的智慧，在眾會中如理如法地說法。一萬二千人都發起了無上正真道意（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。五百位天子，過去種下德行根本，立志于菩薩乘（Bodhisattva-yana，菩薩的修行道路）的人，獲得了不起法忍（Avivartika-kshanti，不退轉的忍辱）。三萬二千位天人和人類，遠離塵垢，在諸法中獲得了法眼凈（Dharma-cakshus-vishuddhi，清凈的法眼）。
女子說法完畢后，心中充滿喜悅，於是自己獲得了柔順法忍（Mrdu-kshanti，柔和順從的忍辱），隨即投身於文殊師利（Manjushri，菩薩名）的足下，表示歸依：『唯愿至聖，允許我的身體能夠成為沙門（Shramana，出家修行者），請您慈悲憐憫，救濟我脫離不順之念，眾人所做的事情都不是賢明的見解。』
當時，文殊師利（Manjushri，菩薩名）說：『菩薩不認為剃除頭髮就是出家。為什麼呢？因為能夠斷滅眾生的慾望塵勞，使他們修習精進，才是菩薩的出家。菩薩不認為自己披上袈裟就是出家；袈裟（Kasaya，僧侶所穿的法衣）的名字，用晉語來說是『去穢』，應當去除眾生的淫慾、嗔怒、愚癡的污垢，使他們沒有瑕疵、常常精進行進，才是菩薩的出家。菩薩不認為自己奉行禁戒就是出家；而是教化眾生使他們遵守謹慎，才是菩薩的出家。菩薩不認為自己身處閑居就是出家；即使在五道輪迴中，隨著各種眾生，都能夠建立智慧的閑居，才是菩薩的出家。』
【English Translation】 English version: 『All of you in this assembly, listen well.』
The answer was: 『These are not those who listen well. Why? Because they have 『I』 and 『I think,』 and instead advise others, which is because they are attached to consciousness.』
Again, it was asked: 『How does one listen to the Dharma to be considered a good listener?』
The answer was: 『If one can believe that oneself is like a dream, and the Dharma spoken is like an illusion created by a magician, understanding that one is only hearing false sounds, not being attached to the sound, and not creating liberation from it, having these two qualities, this is what is called listening to the Dharma well.』
Again, it was asked: 『How does one listen to and receive the principles of the Dharma?』
The answer was: 『Manjushri (Manjushri, name of a Bodhisattva) is one who takes refuge in the Dharma.』
At that time, Shang Jin Guang Shou (name of a person), relying on the majestic power of the youth Manjushri (Manjushri, name of a Bodhisattva), and the wisdom cultivated by his own inherent virtues, spoke the Dharma appropriately in the assembly. Twelve thousand people all generated the mind of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi-citta, the mind of unsurpassed, complete, and perfect enlightenment). Five hundred devaputras (devaputras, sons of gods), who had planted roots of virtue in the past and aspired to the Bodhisattva-yana (Bodhisattva-yana, the path of a Bodhisattva), attained the Kshanti of Non-retrogression (Avivartika-kshanti, the patience of non-regression). Thirty-two thousand devas and humans, far from dust and defilement, in all dharmas, attained the purity of the Dharma-eye (Dharma-cakshus-vishuddhi, pure Dharma eye).
After the woman finished speaking the Dharma, her heart filled with joy, and she attained the Gentle Kshanti (Mrdu-kshanti, gentle and compliant patience), and immediately threw herself at the feet of Manjushri (Manjushri, name of a Bodhisattva), taking refuge: 『I beseech the Most Holy One, allow my body to become a Shramana (Shramana, a renunciate), have mercy and deliver me from thoughts of non-compliance, for the actions of the multitude are not wise views.』
At that time, Manjushri (Manjushri, name of a Bodhisattva) said: 『A Bodhisattva does not consider shaving one's head to be renunciation. Why? Because being able to cut off the dust of desires of sentient beings, causing them to cultivate diligence, that is the renunciation of a Bodhisattva. A Bodhisattva does not consider wearing the Kasaya (Kasaya, monastic robe) to be renunciation; the name Kasaya, in the Jin language, means 『removing defilement,』 one should remove the defilements of lust, anger, and ignorance of sentient beings, causing them to be without blemish and constantly diligent, that is the renunciation of a Bodhisattva. A Bodhisattva does not consider observing precepts to be renunciation; but rather transforming sentient beings, causing them to observe caution, that is the renunciation of a Bodhisattva. A Bodhisattva does not consider dwelling in seclusion to be renunciation; even if in the five realms, following all kinds of beings, being able to establish the wisdom of dwelling in seclusion, that is the renunciation of a Bodhisattva.』
薩之出家矣。菩薩不以顏貌形容、威儀禮節為是出家也；化諸黎庶，勸立慈哀，乃是菩薩之出家矣。菩薩不以興己功德為是出家也；勸顯滋茂一切眾生殖德本者，乃是菩薩之出家矣。菩薩不以濟己志於滅度為是出家也；解脫一切眾生心性，令致滅度，乃是菩薩之出家矣。菩薩不以除己塵勞，為是出家也；滅去一切眾生塵勞，乃是菩薩之出家矣。菩薩不以偏護己身、獨守其心為是出家也；將護一切群萌心志，乃是菩薩之出家矣。菩薩不以自脫己者為是出家也；度脫一切群萌往反，乃是菩薩之出家矣。菩薩不以濟己生死之患為是出家也；度脫一切生死之患，乃是菩薩之出家矣。菩薩不以志樂泥洹為是出家也；具足一切諸佛之法，乃是菩薩之出家矣，加以大哀愍濟眾生，不見他短，不說其闕，贊敘彼人篤信之德，開示信行以施一切，此之謂也。其出家者依倚他人，為菩薩者無所依倚。」
女問文殊師利：「何謂出家依倚他人？」
則答女曰：「其出家者依倚禁戒，不以緣戒為出家也。女欲知之，志於禪定，意不放逸，出家依慧不隨惡友，遵修脫門是為出家。心未解脫，不為出家。」
又問：「何謂菩薩不依他人？」
答曰：「不信異人，則為無倚，亦不訊息察他顏色：有何智慧從其受明？彼等之人
【現代漢語翻譯】 現代漢語譯本：薩陲（Sattva，菩薩的舊譯）的出家是怎樣的呢？菩薩不認為僅僅在顏貌、儀容禮節上做出家之相就是真正的出家；教化眾生，勸導他們發起慈悲之心，這才是菩薩的出家。菩薩不認為僅僅爲了成就自己的功德而出家；勸導、啓發一切眾生培植功德之本，這才是菩薩的出家。菩薩不認為僅僅爲了自己達到寂滅的境界而出家；解脫一切眾生的心性，使他們也能達到寂滅的境界，這才是菩薩的出家。菩薩不認為僅僅爲了去除自身的煩惱而出家；滅除一切眾生的煩惱，這才是菩薩的出家。菩薩不認為僅僅爲了偏袒自己、守護自己的心而出家；愛護一切眾生的心志，這才是菩薩的出家。菩薩不認為僅僅爲了自己解脫而出家；度脫一切眾生脫離輪迴，這才是菩薩的出家。菩薩不認為僅僅爲了解除自己生死之苦而出家；度脫一切眾生脫離生死之苦，這才是菩薩的出家。菩薩不認為僅僅爲了追求涅槃的快樂而出家；具足一切諸佛的功德，這才是菩薩的出家，並且以大慈大悲之心救濟眾生，不看別人的缺點，不說別人的過失，讚揚他們篤信的德行，開示信行之法並施予一切，這就是菩薩的出家。那些出家者依賴他人，而作為菩薩的人則無所依賴。
女子問文殊師利（Manjusri，智慧的象徵）菩薩：『什麼叫做依倚他人的出家？』
文殊師利回答女子說：『那些出家者依賴禁戒，但並不認為持守戒律就是出家。你如果想知道真正的出家，就應當專注于禪定，意念不放逸，出家依止智慧而不隨從惡友，遵循修習解脫之門，這才是真正的出家。如果內心沒有得到解脫，就不能算是真正的出家。』
女子又問：『什麼叫做菩薩不依倚他人？』
文殊師利回答說：『不相信其他不同見解的人，這就是無所依賴，也不窺探別人的臉色：有什麼智慧可以從他們那裡得到啓發呢？那些人……』
【English Translation】 English version: What is the going forth of a Sattva (an old translation of Bodhisattva)? A Bodhisattva does not consider merely having the appearance of going forth in countenance, demeanor, and etiquette as true going forth; to transform all people, encouraging them to establish compassion, this is the going forth of a Bodhisattva. A Bodhisattva does not consider merely going forth to accomplish one's own merits; to encourage and develop the roots of merit in all beings, this is the going forth of a Bodhisattva. A Bodhisattva does not consider merely going forth to achieve one's own aim of Nirvana; to liberate the minds of all beings, enabling them to attain Nirvana, this is the going forth of a Bodhisattva. A Bodhisattva does not consider merely removing one's own defilements as true going forth; to extinguish the defilements of all beings, this is the going forth of a Bodhisattva. A Bodhisattva does not consider merely favoring oneself and guarding one's own mind as true going forth; to protect the minds and aspirations of all beings, this is the going forth of a Bodhisattva. A Bodhisattva does not consider merely liberating oneself as true going forth; to deliver all beings from wandering in samsara, this is the going forth of a Bodhisattva. A Bodhisattva does not consider merely relieving oneself from the suffering of birth and death as true going forth; to deliver all beings from the suffering of birth and death, this is the going forth of a Bodhisattva. A Bodhisattva does not consider merely seeking the joy of Nirvana as true going forth; to fully possess all the qualities of all Buddhas, this is the going forth of a Bodhisattva, and to add great compassion to relieve beings, not seeing their faults, not speaking of their shortcomings, praising their virtues of firm faith, revealing the practice of faith and giving to all, this is what it means. Those who go forth rely on others, while those who are Bodhisattvas rely on nothing.
The woman asked Manjusri (symbol of wisdom): 'What is meant by going forth relying on others?'
He answered the woman, 'Those who go forth rely on precepts, but do not consider upholding precepts as going forth. If you wish to know true going forth, you should focus on meditation, with unwavering intention, going forth relying on wisdom and not following bad friends, following and practicing the gate of liberation, this is true going forth. If the mind is not liberated, it cannot be considered true going forth.'
She asked again: 'What is meant by a Bodhisattva not relying on others?'
He replied: 'Not believing in people with different views, this is being without reliance, and not observing the expressions on other people's faces: what wisdom can be gained from them? Those people...'
有何異德？當從獲致諸通大慧；亦於己身無所悕求。此則名曰不倚他人。」
文殊師利說此出家品時，五百菩薩各脫身衣珍寶、瓔珞，悉共奉上文殊師利，皆說此言：「聞尊所論出家善教，吾等亦當從此正義，尋如是行，具足出家。」
於是文殊師利謂上金光首：「若當還覆上駟馬車，與畏間長者子俱，為開化說此，則是汝出家之行也。」
時，大眾人各心念言：「豈離欲者與有欲人而俱處乎？」
女尋則知眾人心念，便答大眾為分別說：「離欲菩薩與有欲人眾生之類而俱出生，欲以開化令清白故。諸人慾知，菩薩離於瞋恚、愚癡，便與瞋恚、愚癡群黎而俱游生，欲以開化施慈與明。設使菩薩已離塵勞，便與貪慾群萌俱生，開化一切游逸之類。喻如人者，母子共處無所染污；菩薩如是，常與一切眾生俱會，無所染污。譬鼓琴人及神咒師，雖習所欲，則無有欲；菩薩如是，處於三界想念之中，如神咒術無所染著。」
於時，上金光首逮得時節獲致法誼，至於光明離諸窈冥，睹見塵勞開示真諦，則前稽首文殊師利足下，繞之三匝還覆上車，則說頌曰：
「本性為清凈， 貪慾不能污， 則無有瞋恚， 常遵修慈心， 亦不有愚冥， 起智慧光明， 至德以如是， 然後乃
【現代漢語翻譯】 現代漢語譯本：還有什麼殊勝的德行呢？應當是從獲得各種神通和大智慧而來；並且對於自身沒有任何貪求。這就叫做不依賴他人。
文殊師利（Manjushri，菩薩名）說這段關於出家功德的時候，五百位菩薩各自脫下身上的衣服、珍寶、瓔珞，全部供奉給文殊師利，都這樣說：『聽了您所說的出家善妙教誨，我們也應當遵循這個正義，尋求這樣的修行，具足出家。』
於是文殊師利對上金光首（Shang Jin Guang Shou，人名）說：『如果能夠返回你那上等的駟馬車，和畏間（Wei Jian，地名）長者的兒子一起，為他開導教化，這就是你的出家修行。』
當時，大眾各自心中想：『難道斷絕慾望的人會和有慾望的人一起相處嗎？』
這時，一位女子立刻知道大眾心中的想法，便回答大眾，為他們分別解說：『斷絕慾望的菩薩和有慾望的眾生一起出生，是爲了開導教化，使他們清凈。諸位想知道嗎，菩薩遠離嗔恚、愚癡，便和充滿嗔恚、愚癡的民眾一起遊歷生活，想要開導教化，施予慈悲和光明。假使菩薩已經脫離塵世的煩惱，便和充滿貪慾的眾生一起出生，開導教化一切放蕩不羈的人。譬如一個人，母親和兒子共同生活而不會被污染；菩薩也是這樣，經常和一切眾生相會，不會被污染。好比彈琴的人和神咒師，雖然學習所喜好的事物，卻沒有貪慾；菩薩也是這樣，處於三界的思想念頭之中，如同神咒術一樣，不會被染著。』
當時，上金光首把握住時機，獲得了佛法的真義，達到了光明境界，遠離了各種黑暗，看到了塵世的煩惱，領悟了真諦，於是上前叩拜文殊師利的腳下，繞了三圈，然後返回車上，說了這首偈頌：
『本性本來是清凈的，貪慾不能夠玷污， 心中沒有嗔恚，常常遵循修習慈悲心， 也沒有愚昧黑暗，生起智慧光明， 至高的德行是這樣，然後才……』
【English Translation】 English version: What other extraordinary virtues are there? It should be from obtaining all kinds of supernatural powers and great wisdom; and there should be no craving for oneself. This is called not relying on others.
When Manjushri (Manjushri, name of a Bodhisattva) spoke about this chapter on renunciation, five hundred Bodhisattvas each took off their clothes, jewels, and necklaces, and offered them all to Manjushri, all saying: 'Having heard your good teachings on renunciation, we should also follow this righteous path, seek such practice, and fully renounce the world.'
Then Manjushri said to Shang Jin Guang Shou (Shang Jin Guang Shou, a person's name): 'If you can return to your superior four-horse carriage and be with the son of the elder of Wei Jian (Wei Jian, a place name), and enlighten and teach him, then this is your practice of renunciation.'
At that time, the people in the assembly each thought in their hearts: 'How can someone who has renounced desires live with someone who has desires?'
At this time, a woman immediately knew what the people were thinking, and answered the assembly, explaining to them separately: 'Bodhisattvas who have renounced desires are born together with sentient beings who have desires, in order to enlighten and teach them, so that they may be pure. Do you all want to know, Bodhisattvas are far from anger and ignorance, and they travel and live with the people full of anger and ignorance, wanting to enlighten and teach them, bestowing compassion and light. Suppose Bodhisattvas have already escaped the troubles of the world, they are born together with the masses full of greed, enlightening and teaching all the unrestrained people. It is like a person, a mother and son live together without being contaminated; Bodhisattvas are like this, they often meet with all sentient beings, without being contaminated. It is like a person who plays the qin and a mantra master, although they learn what they like, they have no desires; Bodhisattvas are like this, they are in the thoughts of the three realms, like a mantra, without being attached.'
At that time, Shang Jin Guang Shou seized the opportunity, obtained the true meaning of the Dharma, reached the realm of light, was far from all darkness, saw the troubles of the world, and realized the truth, so he stepped forward and bowed at the feet of Manjushri, circled him three times, and then returned to the carriage, and said this verse:
'The original nature is pure, greed cannot defile, There is no anger in the heart, always follow and cultivate compassion, There is also no ignorance and darkness, arising wisdom and light, The supreme virtue is like this, and then...'
上車。 前隨畏間子， 而習為放逸， 吾本貪慾意， 今者為所湊。 諸恐畏難者， 財利之貪慾， 上車以離此， 故舉聲歌頌。 譬如純厚陰， 降雨潤于地， 則蔽日宮殿， 使人眼不見。 其耀不為冥， 亦無奪明者， 客云之所為， 令光不顯現。 愚者心本凈， 客塵亦如是， 由想不覺了， 覆蔽智慧光。 計彼明達者， 不為有處所， 已蠲除塵勞， 則號為智慧。 智慧不憍慢， 心凈無損減， 推之無從來， 去亦無所到。 從念不順正， 則有塵勞欲， 已應如法念， 便趣無所至。 名無有處所， 而無有受者， 則亦無所生， 亦無有滅者； 不施無所斷， 亦不依他人， 快哉此正法， 微妙甚清凈。 譬如油然燈， 照入諸窈冥， 計彼闇昧者， 不知所歸趣。 智慧亦如是， 滅除眾愚冥， 不睹塵勞處， 順念成所來。 猶如有良醫， 療治于眾病， 不令身增減， 亦無所忘失。 病則是遊客， 其疾已滅除， 亦無有異習， 不知疹去處。 溥首亦如是， 上軟之音聲， 睹眾生厄疾， 若干以療治； 除垢令清凈， 趣之智慧門，
【現代漢語翻譯】 現代漢語譯本 上車（Śāriputra，舍利弗）： 我以前跟隨畏間子（Vesāli，吠舍離），卻習慣於放縱自己。 我原本貪戀慾望，現在被慾望所困擾。 那些恐懼和困難，都是因為對財富和利益的貪慾。 捨棄這些，才能脫離困境，所以我要高聲歌頌。 譬如濃厚的陰雲，降下雨水滋潤大地， 遮蔽了太陽和宮殿，使人看不見。 太陽的光輝並沒有消失，也沒有被奪走光明， 只是被浮動的雲彩遮蔽，使光芒無法顯現。 愚者的心本來是清凈的，客塵（煩惱）也是如此， 由於妄想而不覺悟，遮蔽了智慧的光芒。 那些明達的人，不執著于任何處所， 已經去除塵勞（煩惱），就被稱為有智慧。 智慧不驕慢，心清凈沒有損減， 推究智慧的來源，沒有從哪裡來，去向也沒有到哪裡去。 從不順應正念的念頭出發，就會產生塵勞和慾望， 如果能夠如法地憶念正念，就會趨向于無所至的境界。 名相沒有固定的處所，也沒有承受者， 因此也沒有產生，也沒有滅亡； 不施捨也沒有斷滅，也不依賴於他人， 多麼快樂啊，這正法，微妙而清凈。 譬如燃燒的油燈，照亮黑暗的地方， 那些處於黑暗中的人，不知道燈光從哪裡來，又到哪裡去。 智慧也是如此，滅除眾生的愚昧和黑暗， 不執著于塵勞的處所，順應正念而成就。 猶如一位良醫，治療各種疾病， 不使身體增加或減少，也沒有什麼遺忘或缺失。 疾病是暫時的，一旦疾病被消除， 也不會留下任何痕跡，不知道疾病去了哪裡。 溥首（Puṇyasīrṣa，福頂）也是如此，用柔軟的聲音， 看到眾生的苦難和疾病，用各種方法來治療； 去除垢染，使他們清凈，引導他們走向智慧之門。
【English Translation】 English version Entering the Vehicle (Śāriputra): Formerly, I followed Vesāli (the son of the fearful one), and became accustomed to indulgence. My original intention was greedy, but now I am beset by it. All fears and difficulties arise from greed for wealth and gain. By abandoning these, one can escape this, therefore I raise my voice in praise. Just as a thick, heavy cloud descends, raining and moistening the earth, It obscures the sun and palaces, making them invisible to the eye. Its brilliance is not darkness, nor does it steal away the light, But the passing clouds cause the light not to appear. The mind of a fool is originally pure, and so are the adventitious defilements, Due to thoughts without awareness, the light of wisdom is obscured. Those who are wise and enlightened do not cling to any place, Having removed the dust and toil (afflictions), they are called wise. Wisdom is not arrogant, the mind is pure without diminution, Investigating its origin, it comes from nowhere, and its destination is nowhere. From thoughts that do not accord with righteousness, arise dust, toil, and desire, Having responded with mindful awareness of the Dharma, one proceeds to nowhere. Names have no fixed place, nor is there a receiver, Therefore, there is neither birth nor destruction; Without giving, there is no cutting off, nor reliance on others, How joyful is this true Dharma, subtle and pure. Just as a burning lamp illuminates the darkness, Those in darkness do not know where the light comes from or where it goes. Wisdom is also like this, extinguishing the darkness of ignorance in beings, Not clinging to the place of dust and toil, it is accomplished by following right mindfulness. Just as a good physician heals all kinds of diseases, Without causing the body to increase or decrease, nor forgetting or losing anything. Illness is a temporary visitor, and once the disease is eliminated, It leaves no trace, and one does not know where the illness has gone. Puṇyasīrṣa (Fortunate Head) is also like this, with a soft and gentle voice, Seeing the suffering and diseases of beings, he heals them in various ways; Removing defilements, making them pure, and guiding them towards the gate of wisdom.
有所造變者， 非法不為論。 今此五陰者， 及與諸種大， 衰入已顯現， 本無有差特。 是輩這前時， 有毒瞋恚俱， 今則無傷害， 亦無若干變。」
於是上金光首，在於車上與長者子畏間俱，如是比像詣于清凈遊觀之園。文殊師利而說經典，一切眾會歡喜踴躍，其心開解亙然明達，咸悉言曰：「當共俱往，奉詣如來聽所說法，舍遊觀處，至佛精舍。」
爾時，上金光首與長者子畏間俱，在遊觀園散花燒香，莊嚴寶蓋辦飲食饌，作倡妓樂而相娛樂，雜和搗香以自芬薰。於時彼女，觀長者子及來會人意以滿足，神通之力自化其身，應時終亡。顏色變惡猶如死人，眼耳鼻口膿血流出，身體[病-丙+逢]爛不可複視，口中臭氣浡浡腥穢，一切毛孔惡露皆出，其腹潰壞，腸胃、肝、肺、脾、腎五臟，屎尿、髓腦悉為流溢，青蠅飛集周匝共食。
時，長者子見此女身變狀如是，怖懅不安，欲求自歸，濟脫是患：「今遭難難，無極之恐。當從何所，免大憂煩？」各懷二難。「凡夫之士見眾瑕穢，己之罪咎，將無帝王阿阇世知，危害我命？」一切眷屬及諸會人，悉共驚怖，志懷戰慄，各各誼言：「當於何求天、龍、鬼神，若犍沓和、沙門、梵志救脫大厄？其長者子德本不純，已
【現代漢語翻譯】 現代漢語譯本： 『凡是人為製造的變化，都不能以不合法的行為來評判。現在這五陰（色、受、想、行、識，構成人的五種要素），以及各種地、水、火、風等元素，它們的衰敗顯現出來，原本就沒有什麼差別。這些人之前，或許充滿毒害、嗔恨，但現在已經沒有傷害，也沒有任何變化。』 於是，上金光首和長者子畏間俱，乘坐車輛，前往清凈的遊觀之園。文殊師利菩薩在那裡宣講經典，所有在場的聽眾都歡喜踴躍，內心開悟，豁然明達，都說：『我們應當一起去拜見如來，聽他說法，離開這遊觀之處，前往佛陀的精舍。』 當時，上金光首和長者子畏間俱，在遊觀園中散花燒香，用華麗的寶蓋裝飾，準備各種美食，演奏音樂，互相娛樂，還混合搗碎香料來薰香。這時，那個女子觀察長者子和來參加聚會的人，覺得心滿意足，就用神通力變化自己的身體，立刻死去。她的臉色變得醜惡，就像死人一樣，眼睛、耳朵、鼻子、嘴巴都流出膿血，身體腐爛，無法觀看，口中散發著惡臭，所有的毛孔都流出污穢之物，腹部潰爛，腸胃、肝臟、肺臟、脾臟、腎臟等五臟，以及屎尿、髓腦都流了出來，青蠅飛來聚集，到處啃食。 當時，長者子看到這個女人的身體變成這樣，非常害怕，感到不安，想要尋求庇護，擺脫這種災難：『現在遇到了極大的困難和恐懼，我應該從哪裡才能免除這巨大的憂愁煩惱？』他們各自懷著兩種擔憂。『像我這樣的凡夫俗子，看到了這些污穢不堪的景象，我的罪過，難道會被帝王阿阇世知道，從而危害我的性命嗎？』所有的家屬和參加聚會的人，都感到驚恐，內心戰慄，各自議論：『我們應該向哪裡祈求天、龍、鬼神，或者犍沓婆（香神）、沙門（出家修道者）、梵志（婆羅門修行者）來救我們脫離這巨大的災難？』而長者子因為德行不夠純正，已經……
【English Translation】 English version: 'Whatever changes are made by humans should not be judged by unlawful actions. Now, these five skandhas (form, feeling, perception, mental formations, and consciousness, the five elements that constitute a person), and the various great elements such as earth, water, fire, and wind, their decay has become apparent, and there was originally no difference. These people before may have been full of poison and hatred, but now there is no harm, nor any change.' Then, Shang Jinguangshou and the son of the elder, Weijianju, rode in a carriage to the pure garden for sightseeing. Manjushri Bodhisattva was there expounding the scriptures, and all those present were delighted and rejoiced, their hearts enlightened and clear, and they all said: 'We should go together to visit the Tathagata and listen to his teachings, leave this sightseeing place, and go to the Buddha's monastery.' At that time, Shang Jinguangshou and the son of the elder, Weijianju, were in the sightseeing garden, scattering flowers and burning incense, decorating with gorgeous canopies, preparing various delicacies, playing music, entertaining each other, and mixing and crushing incense to perfume themselves. At this time, that woman, observing the son of the elder and the people who came to the gathering, felt satisfied, and used her supernatural powers to transform her body, and died immediately. Her complexion became ugly, like a dead person, pus and blood flowed from her eyes, ears, nose, and mouth, her body was rotten and could not be looked at, a foul odor emanated from her mouth, all the pores of her body exuded filth, her abdomen was ulcerated, and her internal organs such as intestines, stomach, liver, lungs, spleen, and kidneys, as well as excrement, urine, marrow, and brain, all flowed out, and blue flies gathered and devoured everywhere. At that time, the son of the elder, seeing the woman's body transformed in this way, was very frightened and uneasy, wanting to seek refuge and escape this disaster: 'Now I have encountered great difficulties and fears, where should I go to escape this great sorrow and trouble?' They each harbored two worries. 'As a mortal like me, seeing these filthy and unbearable scenes, will my sins be known to King Ajatasatru, thus endangering my life?' All the family members and people who attended the gathering were terrified, their hearts trembling, and they discussed: 'Where should we seek the gods, dragons, ghosts, or Gandharvas (celestial musicians), Shramanas (ascetics), or Brahmins (Brahmin practitioners) to save us from this great disaster?' But the son of the elder, because his virtue was not pure enough, already...
聞文殊師利說經，當所施行而不曉了。」
於時，文殊師利童真威神所立，令園樹木自然聲出，贊說頌曰：
「如今年少見， 諸法自然數， 三界虛無實， 如幻師現化。 愚戇所迷惑， 朽肉之涂覆， 思想彼虛偽， 愚者生染污。 譬之如畫瓶， 中滿盛不凈， 而人不分別， 戴著頭上行。 已知中所有， 破壞則悉現， 不凈自流出， 無奇乃迸走。 無智亦如是， 志染著女色， 睹見像顏貌， 思想以自污。 年少今當觀， 開化自然身， 明者豈著此， 瑕穢之臭惡？ 年少莫恐懼， 無得畏虛偽， 仁者前所集， 諸法自然爾。 世尊之興出， 施恐使無畏， 號謂釋師子， 講說上妙法。 愛慾非常久， 猶如電忽現， 雖睹無有實， 慧者無所著。 譬如流河水， 欲取上聚沫， 彼無有作者， 亦不成報應。 名色亦如是， 而無有造作， 因有罪福緣， 便生報應果。 少童今自見， 顏貌為所湊， 不凈何從來？ 令人懷恐懼。 此法無處所， 去亦無方面， 無往亦無來， 自然而化現。 彼無有作者， 亦復無受者， 造法無所受， 如幻無有形。
【現代漢語翻譯】 現代漢語譯本： 『我聽聞文殊師利（Manjushri）菩薩所說的經法，但對於其中所施行的道理並不明白。』
當時，憑藉文殊師利（Manjushri）童真的威神之力，使得園中的樹木自然發出聲音，讚頌說道：
『年輕人啊，你所見到的，都是諸法自然的規律。 三界（Trailokya）的一切都是虛幻不實的，如同幻術師所變現的幻象。 愚昧的人被這些假象所迷惑，執著于這層朽壞肉體的覆蓋。 他們思念著這些虛偽不實的東西，愚蠢的人因此產生染污。 這就像一個畫著圖案的瓶子，裡面盛滿了污穢不凈之物， 而人們卻不加以分辨，把它戴在頭上行走。 一旦知道了瓶子裡面裝的是什麼，打破它，裡面的東西就會全部顯現出來， 污穢之物自然流淌出來，沒有什麼奇異之處，只是四處迸濺。 沒有智慧的人也是這樣，心志被女色所染著， 看到美麗的容貌，就心生邪念，讓自己受到玷污。 年輕人啊，現在應當看清楚，開悟這自然之身， 明智的人怎麼會執著于這充滿瑕疵、污穢惡臭之物呢？ 年輕人啊，不要恐懼，不要害怕這些虛偽不實的東西， 仁者先前所積累的，諸法本來就是這樣的。 世尊（Buddha）的出現，是爲了佈施無畏，使人不再恐懼， 他被尊稱為釋迦獅子（Shakya Simha），講說至高無上的妙法。 愛慾不會長久存在，就像閃電一樣瞬間出現， 即使看到了，也沒有真實性，有智慧的人不會執著於它。 譬如流動的河水，想要從中撈取漂浮的泡沫， 這些泡沫沒有製造者，也不會產生任何報應。 名色（Nama-rupa）也是如此，沒有誰在創造它們， 因為有罪業和福報的因緣，所以才會產生相應的報應結果。 年輕人啊，你現在自己看看，美麗的容貌是由各種不凈之物湊合而成， 這些不凈之物是從哪裡來的呢？為什麼會讓人感到恐懼？ 這種法沒有固定的處所，消失也沒有一定的方向， 沒有來處，也沒有去處，自然而然地顯現出來。 它沒有製造者，也沒有承受者， 所造的法沒有承受者，就像幻象一樣沒有真實的形體。』
【English Translation】 English version: 'I have heard Manjushri (Manjushri) Bodhisattva speak the sutras, but I do not understand the principles that are being practiced.'
At that time, by the power of Manjushri's (Manjushri) pure and youthful spirit, the trees in the garden naturally produced sounds, praising and saying:
'Young man, what you see are the natural laws of all dharmas (phenomena). The three realms (Trailokya) are all illusory and unreal, like the illusions manifested by a magician. Foolish people are deluded by these false appearances, clinging to the covering of this decaying flesh. They think about these false and unreal things, and foolish people thus generate defilement. It is like a painted vase, filled with unclean and impure things, but people do not distinguish them and wear it on their heads as they walk. Once you know what is inside the vase, break it, and everything inside will be revealed, the impure things will naturally flow out, there is nothing strange, just splashing everywhere. Those without wisdom are also like this, their minds are stained by lust for female beauty, seeing beautiful faces, they have evil thoughts and defile themselves. Young man, now you should see clearly, awaken to this natural body, how can wise people cling to this flawed, filthy, and foul-smelling thing? Young man, do not be afraid, do not fear these false and unreal things, the dharmas (phenomena) are naturally like this, as accumulated by the benevolent ones in the past. The appearance of the World Honored One (Buddha) is to bestow fearlessness and eliminate fear, He is revered as Shakya Simha (Shakya Simha), speaking the supreme and wonderful Dharma. Love and desire do not last long, like lightning appearing in an instant, even if you see it, it has no reality, and wise people will not cling to it. For example, flowing river water, wanting to scoop up the floating foam, these foams have no creator and will not produce any retribution. Nama-rupa (name and form) is also like this, no one is creating them, because there are causes and conditions of sin and merit, corresponding retributive results will arise. Young man, now look for yourself, beautiful faces are made up of various impure things, where do these impure things come from? Why do they make people feel afraid? This Dharma has no fixed place, and there is no fixed direction for its disappearance, there is no coming and no going, it appears naturally. It has no creator and no receiver, the created Dharma has no receiver, just like an illusion without a real form.'
放逸於他身， 年幼因生畏， 當自觀己體， 亦是其比類。 猶如夢中戲， 歡喜而踴躍， 一切諸所樂， 如夢已便覺。 年少便可往， 詣于釋師子， 世尊大聖人， 挽拔恐懼根。 計于父母者， 親屬及知友， 不能為仁者， 蠲除此患難。 唯有諸世尊， 能加施無畏， 當至歸命佛， 及法與聖眾。 諸天、犍沓和、 人民悉稽首， 則離一切難， 便獲大利安。」
爾時，長者子聞斯頌已，歡喜踴躍善意生矣，則以衣裓盛女死屍，棄叢樹間而舍之去。
於是世尊欲以開化彼長者子，從身放光，其明普照摩竭國界。爾時，年少遙見如來與比丘眾圍繞說法，如日出時，道路自然現若干變微妙巍巍，寶為欄楯而散眾花。
其天帝釋則在前立，宣嘆之曰：「年少善利為獲福慶，乃能發心而懷歡豫。欲見如來具足佛身，如是比類歸誠諦路。欲睹如來之光顏乎，故發行也。」時，彼年少聞此勸贊，即與天帝俱詣佛所。
帝釋復以大意之花用與年少，言：「取此花散如來上。」則便取花供散世尊，稽首佛足右繞三匝，前住白言：「今自歸佛及法聖眾，以是德本勸助無上正真之道。唯然，大聖！有放逸女上金光首，國王所識，郡縣、州城
【現代漢語翻譯】 現代漢語譯本 『放縱於他人之身，因年幼而心生畏懼，應當反觀自身，其實彼此都是一樣的。就像夢中的戲耍，歡喜雀躍，一切的快樂，都像夢醒后一樣消失。年輕人啊，現在就可以去拜見釋迦牟尼佛（釋師子），世尊（世尊）大聖人，能為你拔除恐懼的根源。 父母、親屬和朋友，都不能為我們解除這些苦難。只有世尊（諸世尊）才能給予我們無畏的庇護，應當歸命于佛（佛），法（法）和聖眾（聖眾）。諸天（諸天）、犍沓和（犍沓和）、人民都應稽首禮拜，這樣就能遠離一切災難，獲得大利益和安寧。』 當時，長者之子聽了這首偈頌后，歡喜踴躍，善念頓生，便用衣服包裹著女子的屍體，丟棄在叢林中，然後離開了。 這時，世尊（世尊）爲了開化那位長者之子，從身上放出光明，這光明普照整個摩揭陀國（摩竭國）的疆界。當時，那位年輕人遠遠地看見如來（如來）與比丘眾圍繞著說法，就像太陽升起時一樣，道路自然顯現出各種微妙的景象，用寶物做成的欄桿，還散佈著各種鮮花。 天帝釋（天帝釋）在前面站立，宣揚讚歎道：『年輕人真是幸運，獲得了福報，竟然能夠發心並心懷歡喜，想要見到具足佛身的如來（如來），像這樣歸依誠心才是正確的道路。想要瞻仰如來（如來）的光輝容顏嗎？所以才會有這樣的行動啊。』當時，那位年輕人聽到天帝釋（天帝）的勸贊，就與天帝（天帝）一同前往佛（佛）的住所。 帝釋（帝釋）又用大意之花交給年輕人，說：『拿著這花散在如來（如來）身上。』年輕人便取花供養散在世尊（世尊）身上，稽首禮拜佛（佛）的足，右繞三匝，上前稟告說：『現在我歸依佛（佛）、法（法）和聖眾（聖眾），用這些功德來輔助無上正真之道。』世尊（大聖）啊！有一個放縱的女子，頭上戴著金光閃閃的首飾，是國王所認識的，郡縣、州城
【English Translation】 English version 『Indulging in the body of another, fearing because of youth, one should observe one's own body, for it is of the same kind. Like a play in a dream, joyful and leaping, all pleasures vanish like a dream upon awakening. Young man, you can now go to see Shakyamuni Buddha (釋師子), the World Honored One (世尊), the Great Sage, who can uproot the source of your fear. Parents, relatives, and friends cannot remove these sufferings for us. Only the World Honored Ones (諸世尊) can bestow fearlessness, one should take refuge in the Buddha (佛), the Dharma (法), and the Sangha (聖眾). Gods (諸天), Gandharvas (犍沓和), and people should all bow their heads in reverence, then one will be free from all difficulties and obtain great benefit and peace.』 At that time, the son of the elder, having heard this verse, rejoiced and leaped with joy, and a good intention arose. He then wrapped the dead body of the woman in his garment, discarded it in the thicket of trees, and departed. Then, the World Honored One (世尊), desiring to enlighten that son of the elder, emitted light from his body, which illuminated the entire realm of Magadha (摩竭國). At that time, the young man saw from afar the Tathagata (如來) surrounded by a gathering of monks, expounding the Dharma, like the rising sun. The road naturally manifested various subtle and majestic transformations, with railings made of jewels and scattered with various flowers. The Deva King Shakra (天帝釋) stood in front, proclaiming and praising, 『Young man, you are truly fortunate, having obtained blessings, that you are able to generate the aspiration and cherish joy, desiring to see the Tathagata (如來) with the complete Buddha body. Such a sincere refuge is the correct path. Do you desire to behold the radiant countenance of the Tathagata (如來)? Therefore, you have taken this action.』 At that time, the young man, hearing the encouragement of the Deva King Shakra (天帝), went together with the Deva King (天帝) to the place of the Buddha (佛). Shakra (帝釋) then gave the young man a flower of great meaning, saying, 『Take this flower and scatter it upon the Tathagata (如來).』 The young man then took the flower and offered it, scattering it upon the World Honored One (世尊), bowed his head to the feet of the Buddha (佛), circumambulated three times to the right, and stood before him, saying, 『Now I take refuge in the Buddha (佛), the Dharma (法), and the Sangha (聖眾), using these merits to assist the Unsurpassed Perfect Enlightenment. O Great Sage (大聖)! There is a licentious woman, wearing golden, shining ornaments on her head, who is known to the king, the counties, and the cities
尊者見知，實與戲樂詣遊觀園。則於今日，顏貌變惡即時壽終。舍諸一切宗室眷屬，發大恐懼，將無國王推理問之？」
佛言：「且止！爾以貪慾而懷恐懼，吾當施汝至無畏難。歸命佛者不當復懼，所由致恐，當斷其根。」
又問：「恐懼何因致之？」
世尊答曰：「因淫、怒、癡而致恐懼。用是我身憍高自大，而睹顛倒與恩愛會，計于吾我，倚于所有，眩愛慳貪招致斗諍。自見其身為縛著故，無常常想、苦為樂想、無身身想、空見實想，受於五陰以為業故。觀四種大，求諸衰入悉處所故。不察身瑕，樂壽命故。以是致恐，當蠲此意也。汝見彼女身壞爛乎？」
對曰：「已見。」
佛言：「年少！一切諸法皆當別離，為勤苦患，無有常者。愚癡貪之亦不久固，如是成就便復散壞。罪福報應多危少安，色如幻化亦復如夢；如野馬現，渴者為惑；色猶如影，行照忽過，譬之映象，因緣所合，罪福報應，便覆滅沒。若水中月，因成尋敗，如響無言，緣對致之。行若陰影，須臾便消，猶如卷手屈即舒散，悉以本凈自恣而興。譬若如風不可護持，虛偽無實亦無所著，愰惚為虛，因意造名而共相成。一切諸法如是無主，則當於彼莫樂貪著也。于年少意所趣云何？貪慾之習思想所湊。」
白世
【現代漢語翻譯】 現代漢語譯本： 「尊者您認為，如果他真的去尋歡作樂、遊覽觀賞園林，那麼今天他的容貌就會變得醜惡，並且立刻就會死去。拋棄所有的宗室親屬，引發巨大的恐懼，難道不是國王會因此而推理問罪嗎？」
佛陀說：「停止！你因為貪慾而心懷恐懼，我將賜予你無畏的境界。歸命佛陀的人不應該再感到恐懼，產生恐懼的原因，應當斷除其根源。」
他又問：「恐懼是由什麼原因造成的呢？」
世尊回答說：「恐懼是由淫慾（Kama，慾望）、憤怒（Krodha，嗔恚）、愚癡（Moha，癡迷）造成的。因為我執（Ahamkara，我慢）而驕傲自大，看到顛倒的現象與恩愛結合，執著于『我』和『我的』，依賴於所擁有的，被迷惑的愛和慳吝貪婪招致爭鬥。自己看到自身被束縛，把無常當作常，把痛苦當作快樂，把無我當作有我，把空虛當作真實，承受五蘊（Skandha，色、受、想、行、識）的業報。觀察四大（Mahabhuta，地、水、火、風），尋求各種衰敗的處所。不察覺自身的缺點，貪戀壽命。因此而產生恐懼，應當消除這種想法。你看到那個女人的身體腐爛了嗎？」
回答說：「已經看到了。」
佛陀說：「年輕人！一切諸法（Dharma，事物）都將分離，都是勤勞辛苦的禍患，沒有什麼是永恒的。愚癡地貪戀它們也無法長久穩固，像這樣成就了，很快又會散壞。罪惡和福報的報應，危險多而安穩少，色（Rupa，形色）就像幻化一樣，也像夢一樣；像野馬（Mrigatrisna，海市蜃樓）一樣顯現，讓口渴的人產生迷惑；色就像影子，行走的光照瞬間消失，譬如鏡中的影像，因緣（Hetu-pratyaya，原因和條件）聚合而成，罪惡和福報的報應，很快就會滅沒。就像水中的月亮，因緣成就很快就會敗壞，像回聲一樣沒有實在的語言，因緣相對而產生。行為就像陰影，須臾之間就會消失，就像捲起的手屈起后立即舒展開，一切都以本來的清凈而自然興起。譬如風一樣不可護持，虛偽不實也沒有任何執著，恍惚虛無，因為意念造作名稱而共同形成。一切諸法都是這樣沒有主宰，那麼就應當對它們不要貪戀執著。年輕人，你的意念所趨向的是什麼？是貪慾的習氣和思想的聚集。」
稟告世尊。
【English Translation】 English version: 『Venerable, if he actually indulges in revelry, amusement, and visits to pleasure gardens, then today his appearance will become hideous, and he will die immediately. Abandoning all his kinsmen and relatives, causing great fear, wouldn't the king then investigate and question him?』
The Buddha said, 『Stop! You harbor fear because of greed. I will grant you fearlessness. One who takes refuge in the Buddha should no longer fear. The cause of fear should be eradicated at its root.』
He further asked, 『What causes fear?』
The World-Honored One replied, 『Fear is caused by lust (Kama), anger (Krodha), and delusion (Moha). Because of ego (Ahamkara), one becomes arrogant and conceited, seeing inverted phenomena and clinging to love, clinging to 『I』 and 『mine,』 relying on possessions, and being deluded by love and miserly greed, which lead to strife. One sees oneself as bound, mistaking impermanence for permanence, suffering for happiness, no-self for self, and emptiness for reality, enduring the karmic consequences of the five aggregates (Skandha). Observing the four great elements (Mahabhuta), seeking all places of decay. Not examining one's own flaws, clinging to life. Therefore, fear arises, and this intention should be eliminated. Have you seen the woman's body decaying?』
He replied, 『I have seen it.』
The Buddha said, 『Young man! All dharmas (Dharma) will separate, are the affliction of diligent effort, and nothing is permanent. Foolishly clinging to them will not last long. Just as they are achieved, they will soon disintegrate. The retribution of sins and blessings has more danger and less peace. Form (Rupa) is like an illusion, also like a dream; like a mirage (Mrigatrisna) appearing, deceiving the thirsty; form is like a shadow, the light of movement passing quickly, like an image in a mirror, assembled by causes and conditions (Hetu-pratyaya), the retribution of sins and blessings will soon vanish. Like the moon in water, it is formed and quickly destroyed, like an echo without real words, produced by the interaction of conditions. Actions are like shadows, disappearing in an instant, like a hand that is curled and immediately released, all arising naturally from original purity. Like the wind, it cannot be held, false and unreal, without any attachment, fleeting and empty, formed by the mind creating names and mutually establishing each other. All dharmas are thus without a master, so one should not delight in clinging to them. Young man, what does your mind tend towards? It is the habit of greed and the gathering of thoughts.』
He reported to the World Honored One.
尊曰：「愚人凡夫，思想端正凈妙姿顏，便起貪慾；于賢聖律法教經誼，觀之瑕穢，無所貪羨。若不思惟正諦真實，則習貪慾追逐放逸。」
佛言：「善哉！如年少言，貪慾之習志性若此。當棄邪想心思如順，遵修其業莫復為也。已離我見，觀彼平等。」
又問：「世尊！何謂菩薩心思諸法，常如應順？」
佛言：「年少！若能思惟分別貪慾、瞋怒、愚癡及諸塵勞本悉清凈，是則菩薩求佛道也。譬如年少，有形之物為淫、怒、癡，菩薩如是曉了一切分別諸法，自在所游。其三毒者，則無有本亦無所住，如無主屋，其屋內外澹泊虛空。以離吾我——我、人、壽、命——便應無相，所著念者便蠲除矣。以去所著，即為無愿。志所喜樂、恩愛悉除，無有諸行亦無所造，淫、怒、癡性本皆清凈。菩薩如是，能悉曉了一切諸法而得自在。
「假使菩薩習如應順遵修法者，諸所發意則為道矣。所以者何？設了己心，則瞭如心。覺了分別解一切法，則無有色亦無有影，則無教令，自然如幻。其于內外而相依倚，亦為道矣。為菩薩者無有異道，當所施行自曉了心。所以者何？若能曉了覺己心者，則能解知一切眾生心之所存。己心寂寞，眾生之心則為澹泊。己心本凈，眾生之心亦復清凈。己心鮮潔，眾生之心亦
【現代漢語翻譯】 現代漢語譯本：尊者說：『愚昧之人，對於端正、潔凈、美妙的容顏，便會生起貪慾；對於賢聖的律法教義，卻覺得粗陋污穢，沒有什麼值得貪戀羨慕的。如果不思惟正確的真理，就會沉溺於貪慾，追逐放縱。』 佛說：『說得好啊！正如年輕人所說，貪慾的習性就是這樣。應當拋棄邪惡的想法，心思順應正道，遵循修行，不要再造惡業。已經脫離了我見，觀察一切平等。』 又問：『世尊！什麼是菩薩思慮諸法，常常如應順從？』 佛說：『年輕人！如果能夠思惟分別貪慾（Tanha）、瞋怒（Dosa）、愚癡（Moha）以及各種煩惱，它們的本質都是清凈的，這就是菩薩追求佛道。譬如年輕人，有形之物會引發淫慾、瞋怒、愚癡，菩薩能夠明白一切分別諸法，自在遊歷其中。這三種毒，沒有根本，也沒有住所，就像無主的房屋，房屋內外空空蕩蕩。因為脫離了我執——我（Atta）、人（Puggala）、壽者（Jiva）、命者（Posha）——就應該沒有相狀，所執著的念頭就應該去除。去除執著，就是無所求。對於所喜愛的事物、恩愛都應去除，沒有諸行，也沒有造作，淫慾、瞋怒、愚癡的本性都是清凈的。菩薩能夠這樣完全明白一切諸法，從而獲得自在。 『假使菩薩修習如應順從的法，那麼所發起的意念就是道。為什麼呢？如果瞭解了自己的心，就瞭解瞭如來心。覺悟、分別、理解一切法，就沒有色相，也沒有影子，就沒有教令，自然如幻。對於內外相互依賴，也是道。作為菩薩，沒有其他道路，應當在所行之事中自己明白自己的心。為什麼呢？如果能夠明白覺悟自己的心，就能瞭解知道一切眾生的心之所在。自己的心寂靜，眾生的心也就清凈。自己的心本來清凈，眾生的心也同樣清凈。自己的心純潔，眾生的心也同樣清凈。』
【English Translation】 English version: The Venerable said: 'Foolish ordinary people, upon seeing upright, pure, and beautiful appearances, immediately give rise to greed; but regarding the virtuous and holy laws and teachings, they see them as flawed and impure, with nothing to covet or admire. If they do not contemplate the correct and true principles, they will indulge in greed and pursue unrestrained desires.' The Buddha said: 'Excellent! As the young man says, the habit of greed is indeed like this. One should abandon evil thoughts, align one's mind with the right path, follow the practice, and not create further evil deeds. Having already detached from the view of self, observe all things as equal.' Again, he asked: 'World Honored One! What does it mean for a Bodhisattva to contemplate all dharmas, always in accordance with the proper way?' The Buddha said: 'Young man! If one can contemplate and distinguish greed (Tanha), anger (Dosa), delusion (Moha), and all defilements, realizing that their essence is pure, this is the Bodhisattva's pursuit of the Buddha's path. For example, young man, tangible things can give rise to lust, anger, and delusion; the Bodhisattva understands all differentiated dharmas in this way, freely roaming within them. These three poisons have no root and no dwelling place, like an ownerless house, empty and vast inside and out. By detaching from self-attachment—self (Atta), person (Puggala), life-span (Jiva), and living being (Posha)—one should be without form, and the thoughts one clings to should be eliminated. By removing attachment, one is without desire. All that is liked, cherished, and loved should be removed; there are no actions and no creations, and the nature of lust, anger, and delusion is originally pure. The Bodhisattva, in this way, can fully understand all dharmas and attain freedom. 'Suppose a Bodhisattva practices the Dharma in accordance with the proper way, then every intention that arises becomes the path. Why? If one understands one's own mind, one understands the Tathagata's mind. Awakening, distinguishing, and understanding all dharmas, there is no form and no shadow, no commands, but naturally like an illusion. Relying on both the internal and external is also the path. For a Bodhisattva, there is no other path; one should understand one's own mind in all actions. Why? If one can understand and awaken to one's own mind, one can understand the minds of all sentient beings. One's own mind is tranquil, and the minds of sentient beings are pure. One's own mind is originally pure, and the minds of sentient beings are also pure. One's own mind is immaculate, and the minds of sentient beings are also immaculate.'
復鮮潔。己心離欲，眾生之心則亦離欲。己心無怒，眾生之心則無恚恨。己心無癡，眾生之心則明無癡。己心無塵，眾生之心則無勞穢。若有曉瞭如此事者，是為覺知諸通之慧、一切智矣。如是應順遵修行者，為菩薩也。近於本凈，則知一切眾生心念。假使復為有所好樂，客想塵勞依心為垢，則不當厭修行法觀。設使有人曉了是者，客塵勞想則無塵勞。」
佛說是已，應時長者子畏間逮得柔順法忍。上金光首見長者子以蒙開化，順從律教，則與五百玉女眷屬，鼓天琴瑟而作伎樂，往詣佛所稽首足下，右繞三匝退住佛前。
爾時，文殊師利謂畏間長者子：「為識此姊不？」答曰：「已知之矣。」
又問：「云何知乎？」
於是畏間長者子報文殊師利而說頌曰：
「色者如聚沫， 痛癢泡起頃， 了想如野馬， 吾曉知如是。 行虛猶芭蕉， 識者譬如幻， 名號假客來， 吾曉知如是。 身騃無可貪， 等如草墻壁， 其心不可見， 吾曉知如是。 彼無吾我人、 無壽無有命， 諸種合為身， 吾曉知如是。 無有此淫怒， 愚癡則無處， 清凈無塵勞， 吾曉知如是。 愚者作迷惑， 逆念為顛倒， 明達無所染， 吾曉知如是。
【現代漢語翻譯】 現代漢語譯本： （如果）自己內心清凈，那麼眾生的內心也會清凈。自己內心遠離慾望，眾生的內心也會遠離慾望。自己內心沒有憤怒，眾生的內心也就沒有怨恨。自己內心沒有愚癡，眾生的內心也就明智沒有愚癡。自己內心沒有塵垢，眾生的內心也就沒有煩惱污穢。如果有人明白這些道理，這就是覺知了神通的智慧、一切的智慧。像這樣應當順從遵行修持的人，就是菩薩。接近於本來的清凈，就能知道一切眾生的心念。假如又因為有所愛好，客塵煩惱依附於心成為污垢，那麼就不應當厭倦修行法觀。假設有人明白了這個道理，客塵煩惱也就沒有塵勞了。
佛說完這些話后，畏間（Weijian）長者子當下獲得了柔順法忍（Rourun Faren）。上金光首見長者子已經蒙受開化，順從佛的教誨，於是與五百玉女眷屬，彈奏著天上的琴瑟，演奏著音樂，前往佛的住所，叩拜佛的腳下，右繞三圈，退到佛前站立。
這時，文殊師利（Wenshushili）問畏間長者子：『你認識這位姊妹嗎？』回答說：『已經認識了。』
又問：『你如何認識的呢？』
於是畏間長者子回答文殊師利，並說了偈頌：
『色（Se，五蘊之一，指物質現象）如聚沫，痛癢（Tongyang，感受）如水泡般瞬間生滅，了想（Liao Xiang，思維）如野馬般虛幻，我明白知曉就是這樣。 行（Xing，行為）虛幻猶如芭蕉，識（Shi，識別）猶如幻術，名號只是虛假的客來，我明白知曉就是這樣。 身體愚鈍沒有什麼可貪戀的，如同草做的墻壁，心不可見，我明白知曉就是這樣。 那裡沒有我、沒有人，沒有壽命沒有生命，各種元素聚合成為身體，我明白知曉就是這樣。 沒有淫慾憤怒，愚癡也沒有存在的地方，清凈沒有塵垢煩惱，我明白知曉就是這樣。 愚笨的人產生迷惑，顛倒的念頭是錯誤的，明智通達的人不會被污染，我明白知曉就是這樣。』
【English Translation】 English version: If one's own mind is pure, then the minds of all beings will also be pure. If one's own mind is free from desire, the minds of all beings will also be free from desire. If one's own mind is without anger, the minds of all beings will be without resentment. If one's own mind is without ignorance, the minds of all beings will be enlightened and without ignorance. If one's own mind is without defilement, the minds of all beings will be without toil and impurity. If someone understands these matters, this is knowing the wisdom of spiritual powers, the wisdom of all things. One who should follow and practice in this way is a Bodhisattva. Approaching original purity, one will know the thoughts of all beings. Suppose one again has likes and dislikes, and adventitious defilements rely on the mind as impurities, then one should not be weary of practicing the Dharma contemplation. Suppose someone understands this, then adventitious defilements will be without defilement.
After the Buddha spoke these words, the son of the elder Weijian (畏間), immediately attained the Gentle Dharma Endurance (柔順法忍). Shangjinguangshou (上金光首) saw that the elder's son had been enlightened and followed the Buddha's teachings, so he and his five hundred jade maiden attendants, playing heavenly zithers and making music, went to the Buddha's abode, prostrated at the Buddha's feet, circumambulated three times to the right, and stood before the Buddha.
At this time, Manjushri (文殊師利) said to the elder's son Weijian: 'Do you recognize this sister?' He replied: 'I already recognize her.'
He asked again: 'How do you recognize her?'
Then the elder's son Weijian replied to Manjushri and spoke in verse:
'Form (Se, one of the five skandhas, referring to material phenomena) is like a mass of foam, sensation (Tongyang, feeling) arises and vanishes like a bubble, perception (Liao Xiang, thinking) is illusory like a mirage, I understand and know it is like this. Action (Xing, behavior) is empty like a banana tree, consciousness (Shi, recognition) is like an illusion, names are merely false guests, I understand and know it is like this. The body is dull and there is nothing to crave, like a grass wall, the mind is invisible, I understand and know it is like this. There is no I, no person, no lifespan, no life, various elements combine to form the body, I understand and know it is like this. There is no lust or anger, ignorance has no place to exist, pure without defilement, I understand and know it is like this. Foolish people create delusion, inverted thoughts are wrong, wise and enlightened people are not tainted, I understand and know it is like this.'
猶如叢樹間， 女身之臭穢， 彼色為自然， 吾曉知如是。 本無當來生， 終沒與現在， 興起無所有， 吾曉知如是。 軟首當聽之， 誠諦解脫者， 則免濟瑕穢， 乃為頗進退。 不始亦不終， 而現於生死， 開化立眾生， 誰不發道意？ 如吾貪淫恚， 不正諸塵勞， 一切法無本， 善哉經之要。」
於是世尊應時而笑，口中則出五色之光，照于無量諸佛國土，還繞三匝從頂上入。賢者阿難即從座起，更整衣服，右膝著地叉手白佛：「何因緣笑？諸如來、至真、等正覺未曾虛笑，必當有意。」
佛言：「阿難！汝為豈見上金光首乎？」
對曰：「已見。天中天！」
佛告阿難：「文殊師利乃往古世勸化此女使發道意，今于其所而還聞法，尋則獲致柔順法忍。汝復見此長者子不？」
對曰：「唯然。」
佛告阿難：「吾本前世而勸化之使發道意，今復從佛而還聞法，尋即便致柔順法忍。」
佛告阿難：「上金光首過九十二百千劫已當得作佛，號寶光明如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師。世界曰寶蓋，劫名寶成。爾時，國中飲食、衣服、所居屋宅，猶如第二忉利天上。其佛國
【現代漢語翻譯】 現代漢語譯本 猶如叢林之間，女子身體的臭穢，那姿色本是自然，我已明曉知曉這些。 本來就沒有當來之生，終結消逝與現在，興起本無所有，我已明曉知曉這些。 心性柔和的人應當聽聞，真實不虛的解脫者，就能免除瑕疵污穢，乃是頗有進退。 不開始也不終結，卻顯現於生死之中，開化樹立眾生，誰不會發起求道之心？ 如同我的貪婪、淫慾、嗔恚，不正的各種塵世煩惱，一切法本無自性，善哉，這才是經書的要義。
於是世尊應時而笑，口中發出五色光芒，照耀無量諸佛國土，環繞三圈后從佛頂進入。賢者阿難（Ananda，佛陀十大弟子之一）即從座位起身，整理衣物，右膝著地，合掌向佛說道：『是何因緣讓您發笑？諸如來（Tathagata，佛的稱號之一）、至真（Satya，真諦）、等正覺（Samyaksambuddha，正等覺者）未曾無故發笑，必定有其深意。』
佛陀說：『阿難（Ananda）！你可曾見到上金光首（a woman's name）？』
阿難（Ananda）回答說：『已經見到，天中天（Devatideva，對佛陀的尊稱）！』
佛陀告訴阿難（Ananda）：『文殊師利（Manjusri，智慧的象徵）在往昔勸化此女發起了求道之心，如今她又在此地聽聞佛法，不久之後便能獲得柔順法忍（Ksanti，對佛法的順從和忍耐）。你又看見那位長者子（a man's son）了嗎？』
阿難（Ananda）回答說：『是的，我看見了。』
佛陀告訴阿難（Ananda）：『我本在前世勸化他發起求道之心，如今他又從佛陀這裡聽聞佛法，不久之後便能證得柔順法忍（Ksanti）。』
佛陀告訴阿難（Ananda）：『上金光首（a woman's name）在經過九十二百千劫之後，將會成佛，佛號為寶光明如來（Ratnakaraprabha-tathagata，寶光如來）、至真（Satya）、等正覺（Samyaksambuddha）、明行成為（Vidyacarana-sampanna，明行足）、善逝（Sugata，善於逝世者）、世間解（Lokavid，瞭解世間一切事理者）、無上士（Anuttara，無上之人）、道法御（Purusadamyasarathi，調御丈夫）、天人師（Sasta devamanusyanam，天人之導師）。世界名為寶蓋，劫名為寶成。那時，國中的飲食、衣服、所居住的屋宅，猶如第二忉利天（Trayastrimsa，欲界六天之一）之上。那佛國
【English Translation】 English version Like the foul odor of a woman's body amidst the trees, That beauty is natural, I understand and know it thus. Originally, there is no future birth, Ending and disappearing with the present, Arising from nothing, I understand and know it thus.
Gentle minds should listen, Those who are truly liberated, Will be freed from flaws and impurities, And will progress and retreat accordingly.
Neither beginning nor end, Yet appearing in birth and death, Enlightening and establishing beings, Who would not aspire to the path?
Like my greed, lust, and hatred, The impure defilements of the world, All dharmas have no inherent nature, Excellent is the essence of the sutras.
Then the World-Honored One smiled at that moment, and from his mouth came forth five-colored light, illuminating countless Buddha lands, circling three times and entering from the crown of his head. The worthy Ananda (one of the ten principal disciples of the Buddha) immediately rose from his seat, adjusted his robes, knelt on his right knee, and, with palms joined, said to the Buddha: 'What is the cause and condition for your smile? The Tathagatas (one of the titles of a Buddha), the Truly Enlightened (Satya), the Perfectly Enlightened Ones (Samyaksambuddha) never smile without reason; there must be a deeper meaning.'
The Buddha said: 'Ananda! Have you seen the woman named Golden Light Head (a woman's name)?'
Ananda replied: 'I have seen her, O Lord of Gods (Devatideva, a respectful title for the Buddha)!'
The Buddha told Ananda: 'Manjusri (symbol of wisdom) in the past encouraged this woman to aspire to the path, and now she hears the Dharma here again, and soon she will attain the forbearance of gentleness (Ksanti, acceptance and endurance of the Dharma). Do you see that son of the elder (a man's son)?'
Ananda replied: 'Yes, I see him.'
The Buddha told Ananda: 'I originally encouraged him in a previous life to aspire to the path, and now he hears the Dharma again from the Buddha, and soon he will attain the forbearance of gentleness (Ksanti).'
The Buddha told Ananda: 'The woman named Golden Light Head (a woman's name), after ninety-two hundred thousand kalpas, will become a Buddha, named Jewel Light Tathagata (Ratnakaraprabha-tathagata, Jewel Light Thus Come One), the Truly Enlightened (Satya), the Perfectly Enlightened One (Samyaksambuddha), Accomplished in Knowledge and Conduct (Vidyacarana-sampanna), Well-Gone (Sugata), Knower of the World (Lokavid), Unsurpassed One (Anuttara), Tamer of Men (Purusadamyasarathi), Teacher of Gods and Men (Sasta devamanusyanam). The world will be called Jewel Canopy, and the kalpa will be called Jewel Completion. At that time, the food, clothing, and dwellings in that country will be like those in the second heaven of Trayastrimsa (one of the six heavens of desire realm). That Buddha land'
土無復異寶而出生者，則以菩薩為珍寶矣。又彼如來壽命無量。得佛道已，其時畏間長者之子，當爲菩薩，名德光曜，奉持世尊所演法教。其寶光明如來未滅度時，授德光耀菩薩之決，乃般泥洹：『是德光曜菩薩開士，吾去之後當得作佛，號曰持焰如來、至真、等正覺。其佛國土等無差特。』」
尋適授此族姓子決，應時三千大千世界六反震動，其大光明普照世間。於是具足授諸決時，則八千人因發無上正真道意。
賢者阿難前白佛言：「唯然，大聖！斯經典者名為何等？云何奉持？」
世尊告曰：「名為『大凈法門品文殊師利勸助戲變』，又名『上金光首本之化』。應當奉持之，宣示一切。」
佛說如是。賢者阿難，年少男子及與女人，文殊師利童真，諸天、龍、神、阿須倫，聞經莫不歡喜。
佛說大凈法門經
【現代漢語翻譯】 現代漢語譯本：如果土地上不再有奇異的寶物出現，那麼菩薩就是最珍貴的寶物了。而且那位如來的壽命是無量的。當他證得佛道后，當時的畏間長者之子，將會成為菩薩，名為德光曜（具有德行光芒的菩薩），奉持世尊所演說的法教。寶光明如來在尚未涅槃時，授記德光曜菩薩，然後才進入涅槃：『這位德光曜菩薩摩訶薩，我離世之後將會成佛，佛號為持焰如來（持有火焰的如來）、至真（達到真諦者）、等正覺（完全覺悟者）。他的佛國土和我的沒有什麼差別。』
隨即授記這位族姓之子，當時三千大千世界發生六種震動，巨大的光明普照世間。於是，在圓滿授記時，有八千人因此發起了無上正真道意（追求無上真正覺悟的心）。
賢者阿難（佛陀的弟子）向前稟告佛陀說：『是的，大聖！這部經典應該叫什麼名字？我們應該如何奉持？』
世尊告訴阿難：『這部經名為《大凈法門品文殊師利勸助戲變》，又名《上金光首本之化》。你們應當奉持它，向一切眾生宣說。』
佛陀說完這些話，賢者阿難，年輕的男子和女人，文殊師利（智慧的象徵）童真，諸天（天神）、龍（神龍）、神（各種神靈）、阿須倫（非天），聽聞此經后沒有不歡喜的。
《佛說大凈法門經》
【English Translation】 English version: If no more extraordinary treasures are born from the earth, then the Bodhisattva is the most precious treasure. Moreover, that Tathagata's lifespan is immeasurable. After attaining Buddhahood, the son of the elder Weijian at that time will become a Bodhisattva named De Guangyao (Bodhisattva with virtuous radiance), upholding the Dharma teachings expounded by the World Honored One. Before the Jewel Light Tathagata entered Nirvana, he predicted to Bodhisattva De Guangyao, and then entered Nirvana: 'This Bodhisattva-Mahasattva De Guangyao will become a Buddha after I depart, with the name Holding Flame Tathagata (Tathagata holding flames), the Utterly True, the Perfectly Enlightened One. His Buddha-land will be no different from mine.'
Immediately after predicting to this son of noble lineage, the three thousand great thousand worlds shook in six ways, and great light illuminated the world. Then, upon the complete prediction, eight thousand people aroused the intention for Anuttara-samyak-sambodhi (unsurpassed perfect and true enlightenment).
The worthy Ananda (Buddha's disciple) then said to the Buddha: 'Yes, Great Sage! What is the name of this sutra? How should we uphold it?'
The World Honored One told Ananda: 'This sutra is named 'The Great Purification Dharma Method Chapter, Manjushri's Encouragement and Transformation,' and also named 'The Transformation of the Supreme Golden Light First Chapter.' You should uphold it and proclaim it to all beings.'
After the Buddha spoke these words, the worthy Ananda, young men and women, Manjushri (symbol of wisdom) the pure youth, the devas (gods), nagas (divine dragons), spirits (various spirits), asuras (demigods), all rejoiced upon hearing this sutra.
The Sutra of the Great Purification Dharma Method Spoken by the Buddha