T17n0818_大莊嚴法門經

大正藏第 17 冊 No. 0818 大莊嚴法門經

No. 818 [No. 817]

大莊嚴法門經卷上(亦名文殊師利神通力經，亦名勝金色光明德女經)

隋天竺三藏那連提耶舍譯

如是我聞：

一時佛在王舍城耆阇崛山，與大比丘眾五百人，大菩薩眾八千人俱。

爾時王舍城中有淫女，女名勝金色光明德，彼女宿世善根因緣，形貌端正眾相具足，身真金色光明照曜，容儀媚麗世所希有，神慧聰敏辯才無礙，音辭清妙深邃柔軟，言常含笑語無粗獷，顧眄進止容豫安詳，隨所在處，或行或住或坐或臥，地皆金色，光明照曜，所著衣服青黃赤白亦皆金色。時王舍城一切人眾、或是王子或大臣子、或長者子或豪富子，見者貪染繫心愛著，情無舍離。是金色女，或在聚落、或在街巷、或在市肆、或在河岸、或在園林，所游之處，若男若女童男童女，皆悉隨從觀無厭足。

復于異日，有長者子名上威德，為欲樂故多與財寶，共相要契乘駟馬車——其車純以金銀琉璃、摩尼真珠、上妙眾寶嚴飾莊校，建立寶幢微妙幡蓋，寶座華鬘涂香末香，如是種種和合勝香以用涂薰，以瞻卜華而為瓔珞，莊嚴其身同載寶車——于寶車前，種種伎樂歌舞作倡，于其車后，復持種種

【現代漢語翻譯】 現代漢語譯本 《大莊嚴法門經》捲上（又名《文殊師利神通力經》，又名《勝金色光明德女經》）

隋朝天竺三藏那連提耶舍譯

我是這樣聽說的：

一時，佛陀在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa），與五百位大比丘和八千位大菩薩在一起。

當時，王舍城中有一位**，名叫勝金色光明德。她由於前世的善根因緣，容貌端正，具足各種美好的相，身體呈現真正的金色，光明照耀，儀態嫵媚美麗，世間罕見。她神慧聰敏，辯才無礙，聲音清妙，深邃柔軟，言語常帶微笑，說話沒有粗暴之處，看顧、行動、舉止都容緩安詳。無論她身在何處，或行走、或站立、或坐著、或躺臥，地面都呈現金色，光明照耀，她所穿的衣服，無論是青色、黃色、紅色、白色，也都是金色的。當時王舍城的所有人，無論是王子、大臣之子、長者之子還是豪富之子，見到她都心生貪戀，被她的美貌所吸引，心中無法捨棄。

這位金色女，或在村落、或在街巷、或在市場、或在河岸、或在園林，無論她走到哪裡，無論是男人、女人、男孩還是女孩，都跟隨在她身後觀看，怎麼也看不夠。

又有一天，有一位名叫上威德的長者之子，爲了享樂，拿出許多財寶，與她約定，一同乘坐駟馬車——那輛車完全用金、銀、琉璃、摩尼寶珠等上妙的珍寶裝飾，豎立著寶幢，懸掛著精美的幡蓋，車上設有寶座，裝飾著花鬘，塗抹著涂香和末香，用各種美好的香混合在一起薰香，用瞻卜花（campaka）做成瓔珞，裝飾自身，一同乘坐寶車——在寶車前面，各種伎樂歌舞表演，在車后，又拿著各種...

【English Translation】 English version The Great Adornment Dharma Teaching Sutra, Volume 1 (Also known as the Mañjuśrī's Miraculous Power Sutra, Also known as the Sutra of the Auspicious Golden Light Virtue Woman)

Translated by Narendrayasas, a Tripitaka master from India of the Sui Dynasty

Thus have I heard:

At one time, the Buddha was in Rājagṛha (王舍城) on Gṛdhrakūṭa Mountain (耆阇崛山), together with a great assembly of five hundred Bhikshus and eight thousand great Bodhisattvas.

At that time, in the city of Rājagṛha, there was a **, a woman named Auspicious Golden Light Virtue. Due to the good roots and conditions from her past lives, her appearance was upright and she possessed all the auspicious marks. Her body was of true golden color, radiating light. Her demeanor was charming and beautiful, rare in the world. She possessed divine wisdom, quick intelligence, and unobstructed eloquence. Her voice was clear, subtle, profound, and gentle. Her words always contained a smile, and her speech was never coarse. Her glances, movements, and gestures were graceful and serene. Wherever she was, whether walking, standing, sitting, or lying down, the ground would turn golden, radiating light. The clothes she wore, whether blue, yellow, red, or white, were also golden. At that time, all the people in the city of Rājagṛha, whether princes, sons of ministers, sons of elders, or sons of the wealthy, upon seeing her, would develop greed and attachment, their hearts captivated by her beauty, unable to let go.

This golden woman, whether in villages, streets, markets, riverbanks, or gardens, wherever she went, men, women, boys, and girls would all follow her, watching without ever being satisfied.

On another day, there was an elder's son named Superior Might Virtue, who, desiring pleasure, offered much wealth and treasure, and made an agreement with her to ride together in a four-horse chariot—a chariot adorned purely with gold, silver, lapis lazuli, mani jewels, and other exquisite treasures, decorated with jeweled banners and subtle canopies, with jeweled seats and flower garlands, and perfumed with a blend of superior incense, using campaka (瞻卜花) flowers as necklaces to adorn himself, riding together in the jeweled chariot—before the jeweled chariot, various musicians performed songs and dances, and behind the chariot, others carried various...

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甘美飲食衣服臥具，次第隨從往詣園林。爾時大眾，若男若女童男童女，皆悉隨逐左右觀看。

爾時文殊師利童子從禪定起，於一切眾生起大悲心，而作是念：「何等眾生於大乘中堪受教化？何等眾生應以神通而受教化？何等眾生應以過去業緣而受教化？何等眾生應聞正法而受教化？」作是念已，見金色女與長者子同載寶車欲詣園林，見已即觀根性差別，差別觀已作是念言：「此女過去善業因緣堪受教化，若聞我法即能信受。」

爾時文殊師利以神通力身放光明，映蔽日光悉不復現，何況餘光。時文殊師利所著衣服，面各光照滿一由旬，令彼多眾皆悉睹見，復以種種眾寶瓔珞天冠臂印，莊嚴其身，欲令見者心生貪樂。作是事已，往詣女所當路而住。光照女身及長者子、駟馬寶車所有光明皆悉闇蔽，猶如聚墨比于真金無有光明。

彼金色女，見文殊師利眾寶莊嚴衣服凈潔光明遠照，謂是天童，自於己身及長者子而生鄙惡不復愛樂，于文殊身及以衣服起貪著心，默自念言：「我當就彼共為嬉戲，從心欲樂求索彼衣。」

作是念時，文殊師利威神力故，毗沙門王化為人像，從空而下立於女前而語之言：「汝今不應于彼人所生貪慾心。何以故？彼人清凈無貪慾故。」

金色女言：「此是何人？

【現代漢語翻譯】 現代漢語譯本

他們享用著美味的食物、飲料、衣服和臥具，然後依次跟隨前往園林。當時的大眾，無論是男人、女人，還是男孩、女孩，都跟隨在左右觀看。 這時，文殊師利童子從禪定中起身，對一切眾生生起大悲心，心中思忖：『什麼樣的眾生在大乘佛法中堪能接受教化？什麼樣的眾生應該用神通來接受教化？什麼樣的眾生應該通過過去的業緣來接受教化？什麼樣的眾生應該聽聞正法來接受教化？』這樣想著，他看見金色女和長者子同乘一輛寶車，想要前往園林。看見后，他觀察他們的根性差別，觀察完畢後心想：『此女過去有良好的善業因緣，堪能接受教化，如果聽聞我的佛法，就能信受。』 當時，文殊師利以神通力，身上放出光明，遮蔽了太陽的光芒，使其完全無法顯現，更何況是其他的光芒。當時文殊師利所穿的衣服，每個面都放出光芒，照耀滿一由旬的範圍，讓眾多的人都能夠看見。他又用各種眾多的寶物瓔珞、天冠、臂釧等來莊嚴自身，想要讓看見的人心中生起貪戀和喜悅。做了這些事後，他前往金色女所在的地方，擋在路中間站立。他的光明照耀著金色女的身體、長者子、四匹馬拉的寶車，使它們所有的光明都變得黯淡無光，就像一堆墨比于真金，沒有任何光彩。 那金色女，看見文殊師利用眾多寶物莊嚴自身，衣服乾淨整潔，光明照耀遠方，以為是天上的童子，對自己和長者子感到厭惡，不再喜愛，對文殊師利的身軀和衣服生起貪戀之心，心中默默地想：『我應該去和他一起嬉戲玩樂，隨心所欲地向他索要那些衣服。』 當她這樣想的時候，文殊師利憑藉威神之力，毗沙門天王化作人像，從空中降落，站在金色女面前對她說：『你現在不應該對這個人產生貪慾之心。為什麼呢？因為這個人清凈，沒有貪慾。』 金色女問：『這是什麼人？』

【English Translation】 English version

They enjoyed delicious food, drinks, clothes, and bedding, and then followed each other to the garden. At that time, the crowd, whether men, women, boys, or girls, all followed along, watching from the left and right. Then, Manjushri (Mañjuśrī) (Bodhisattva of wisdom) arose from meditation, generating great compassion for all beings, and thought to himself: 'What kind of beings are capable of being taught in the Mahayana (Great Vehicle) ? What kind of beings should be taught through supernatural powers? What kind of beings should be taught through past karmic connections? What kind of beings should be taught by hearing the true Dharma (teachings)?' Thinking this, he saw a golden-colored woman and a son of a wealthy man riding together in a jeweled carriage, intending to go to the garden. Seeing them, he observed the differences in their dispositions, and after observing, he thought: 'This woman has good karmic connections from the past and is capable of being taught. If she hears my Dharma, she will be able to believe and accept it.' At that time, Manjushri (Mañjuśrī) used his supernatural power to emit light from his body, obscuring the sunlight so that it could not appear at all, let alone other lights. At that time, the clothes worn by Manjushri (Mañjuśrī) emitted light from each side, illuminating an area of one Yojana (ancient Indian unit of distance), allowing many people to see it. He also adorned himself with various jeweled necklaces, heavenly crowns, and armlets, wanting to make those who saw him feel greedy and joyful. After doing these things, he went to where the golden-colored woman was, standing in the middle of the road. His light illuminated the golden-colored woman's body, the wealthy man's son, and the jeweled carriage pulled by four horses, making all their light dim and dull, like a pile of ink compared to pure gold, without any brilliance. The golden-colored woman, seeing Manjushri (Mañjuśrī) adorned with many jewels, his clothes clean and bright, his light shining far away, thought he was a heavenly child. She felt disgusted with herself and the wealthy man's son, no longer liking them. She developed greed for Manjushri's (Mañjuśrī) body and clothes, thinking silently: 'I should go and play with him, asking him for those clothes as I please.' As she was thinking this, due to the majestic power of Manjushri (Mañjuśrī), Vaishravana (Vaiśravaṇa) (one of the Four Heavenly Kings) transformed into a human form, descended from the sky, and stood in front of the golden-colored woman, saying to her: 'You should not have greedy thoughts towards this person. Why? Because this person is pure and without greed.' The golden-colored woman asked: 'Who is this person?'

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」

毗沙門言：「此是文殊師利童子菩薩。」

金色女言：「云何名菩薩？愿善說之。為是天耶？為是夜叉，為乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，為是帝釋、為是梵天、為是四天王天耶？」

毗沙門言：「非天、非夜叉、非乾闥婆、非阿修羅、非迦樓羅、非緊那羅、非摩睺羅伽，亦非帝釋、亦非梵天、亦非四天王天，如是等輩悉非菩薩。言菩薩者，一切眾生隨所愿求悉能滿足，不生慳吝，是名菩薩。」

時勝金色女即作是念：「如所說者，我今乞衣必定應得。」即便下車向文殊師利所，到已白言：「文殊師利！愿能施我所著衣裳。」

文殊師利言：「妹汝若能發阿耨多羅三藐三菩提心者，當與汝衣。」

女言：「文殊師利！何者名為菩提心耶？」

文殊師利言：「汝身即是菩提。」

女言：「云何我身即是菩提？愿重廣說令我得解。」於是女人說偈乞衣：

「文殊久發菩提愿，　　今可施我身上衣； 　若不能施非菩薩，　　猶如枯河而無水。」

爾時文殊師利說偈答言：

「汝若能發菩提心，　　我當隨愿施汝衣， 　若有堅固菩提者，　　一切天人皆供養。」

爾時勝金色女復以偈問：

「菩提有何義？　　菩提從誰得？ 　

【現代漢語翻譯】 現代漢語譯本 毗沙門（Vaiśravaṇa，四大天王之一，北方守護神）說：『這位是文殊師利童子菩薩（Mañjuśrī Bodhisattva，智慧的象徵）。』 金色女問：『什麼叫做菩薩？請詳細解說。他是天人嗎？是夜叉（Yakṣa，一種鬼神），還是乾闥婆（Gandharva，天上的樂神）、阿修羅（Asura，一種好戰的神）、迦樓羅（Garuda，一種大鵬金翅鳥）、緊那羅（Kinnara，一種半人半鳥的神）、摩睺羅伽（Mahoraga，一種大蟒神），是帝釋（Indra，眾神之王）、梵天（Brahmā，創造之神），還是四大天王天（Cāturmahārājika-deva，位於須彌山腰的天界）的天人？』 毗沙門說：『不是天人，不是夜叉，不是乾闥婆，不是阿修羅，不是迦樓羅，不是緊那羅，不是摩睺羅伽，也不是帝釋，也不是梵天，也不是四大天王天的天人，這些都不是菩薩。所謂菩薩，是指對於一切眾生的願望和需求，都能夠滿足，不吝嗇施捨，這才是菩薩。』 當時，勝金色女心中想：『如果像他所說的那樣，我現在向他乞討衣服，一定能夠得到。』於是就下了車，走向文殊師利菩薩所在的地方，到了之後說道：『文殊師利！希望您能佈施我身上穿的衣裳。』 文殊師利說：『妹妹，你如果能夠發起阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心），我就把衣服給你。』 金色女問：『文殊師利！什麼叫做菩提心呢？』 文殊師利說：『你的身體就是菩提。』 金色女問：『為什麼我的身體就是菩提？希望您詳細解說，讓我明白。』於是女人用偈語乞討衣服： 『文殊久發菩提愿， 今可施我身上衣； 若不能施非菩薩， 猶如枯河而無水。』 當時，文殊師利用偈語回答： 『汝若能發菩提心， 我當隨愿施汝衣， 若有堅固菩提者， 一切天人皆供養。』 當時，勝金色女又用偈語問道： 『菩提有何義？ 菩提從誰得？』

【English Translation】 English version Vaiśravaṇa (one of the Four Heavenly Kings, guardian of the North) said, 'This is Mañjuśrī Bodhisattva (symbol of wisdom).' The Golden Woman said, 'What is called a Bodhisattva? Please explain it in detail. Is he a deva (god)? Is he a Yakṣa (a type of spirit), or a Gandharva (a celestial musician), an Asura (a warlike deity), a Garuda (a large mythical bird), a Kinnara (a part-human, part-bird deity), a Mahoraga (a great serpent deity), is he Indra (king of the gods), Brahmā (the creator god), or a deva of the Cāturmahārājika-deva (Heaven of the Four Great Kings, located on the waist of Mount Sumeru)?' Vaiśravaṇa said, 'He is not a deva, not a Yakṣa, not a Gandharva, not an Asura, not a Garuda, not a Kinnara, not a Mahoraga, neither Indra, nor Brahmā, nor a deva of the Cāturmahārājika-deva. Such beings are not Bodhisattvas. A Bodhisattva is one who can fulfill all the wishes and needs of all sentient beings without stinginess. That is called a Bodhisattva.' At that time, the Golden Woman thought to herself, 'If it is as he says, I should definitely be able to get the clothes if I ask him for them now.' So she got out of her carriage and went to where Mañjuśrī Bodhisattva was. When she arrived, she said, 'Mañjuśrī! I hope you can give me the clothes you are wearing.' Mañjuśrī said, 'Sister, if you can generate the mind of anuttarā-samyak-saṃbodhi-citta (the mind of unsurpassed, complete, and perfect enlightenment), I will give you my clothes.' The Golden Woman asked, 'Mañjuśrī! What is called the Bodhi mind?' Mañjuśrī said, 'Your body is Bodhi.' The Golden Woman asked, 'Why is my body Bodhi? I hope you can explain it in detail so that I can understand.' Then the woman begged for clothes in verse: 'Mañjuśrī has long aspired to Bodhi, Now give me the clothes on your body; If you cannot give, you are not a Bodhisattva, Like a dry river without water.' At that time, Mañjuśrī answered in verse: 'If you can generate the Bodhi mind, I will give you my clothes according to your wish, If there is one with steadfast Bodhi, All devas and humans will make offerings.' At that time, the Golden Woman again asked in verse: 'What is the meaning of Bodhi? From whom is Bodhi obtained?'

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菩提誰能與？　　菩提何行成？」

爾時文殊師利語金色女言：「於今現在有佛，號釋迦牟尼多他阿伽度、阿羅訶、三藐三佛陀。彼佛所說，身及菩提皆悉平等。于意云何？汝身有五陰、十二入、十八界不？」

是女過去善根因緣聞此語已，即得法光，得法光已白文殊言：「如是如是！我今此身有五陰、十二入、十八界。」

文殊師利言：「于汝意云何？色可覺可知不？」

女言：「不也。不可覺、不可知。」

文殊師利言：「菩提亦如是，不可覺、不可知。如是，色平等故，菩提亦平等，是故我說汝身即是菩提。」

文殊師利言：「于汝意云何？受、想、行、識可覺可知不？」

女言：「不也。不可覺、不可知。」

文殊師利言：「菩提亦如是，不可覺知。如是，受、想、行、識平等故，菩提亦平等，是故我說汝身即是菩提。」

文殊師利言：「于汝意云何？此色可說在此在彼、在內在外在中間不？可說青黃赤白頗梨雜色不？」

女言：「不也。」

文殊師利言：「菩提亦如是，不可得說。如是，色平等故菩提亦平等，是故我說汝身即是菩提。」

文殊師利言：「受、想、行、識，可說在此在彼、在內在外在中間不？可說青黃赤白頗梨

【現代漢語翻譯】 現代漢語譯本 『誰能給予菩提（bodhi，覺悟）？菩提通過什麼修行才能成就？』

這時，文殊師利（Manjusri）對金色女說：『現在有佛，名號為釋迦牟尼多他阿伽度（Sakyamuni Tathagata，如來）、阿羅訶（Arhat，應供）、三藐三佛陀（Samyaksambuddha，正等覺）。他所說的法中，身體和菩提都是平等的。你認為如何？你的身體有五陰（five skandhas，色、受、想、行、識）、十二入（twelve entrances，六根六塵）、十八界（eighteen realms，六根、六塵、六識）嗎？』

這位女子過去有善根因緣，聽了這些話后，立刻獲得了法光。獲得法光后，她對文殊師利說：『是的，是的！我現在這個身體有五陰、十二入、十八界。』

文殊師利說：『你認為如何？色（rupa，形色）可以被覺察和認知嗎？』

女子說：『不能。不可覺察，不可認知。』

文殊師利說：『菩提也像這樣，不可覺察，不可認知。這樣，色是平等的，所以菩提也是平等的，因此我說你的身體就是菩提。』

文殊師利說：『你認為如何？受（vedana，感受）、想（samjna，表象）、行（samskara，行蘊）、識（vijnana，了別）可以被覺察和認知嗎？』

女子說：『不能。不可覺察，不可認知。』

文殊師利說：『菩提也像這樣，不可覺知。這樣，受、想、行、識是平等的，所以菩提也是平等的，因此我說你的身體就是菩提。』

文殊師利說：『你認為如何？這個色可以說是在這裡在那裡、在內在外在中間嗎？可以說成是青黃赤白以及頗梨（sphatika，水晶）等雜色嗎？』

女子說：『不能。』

文殊師利說：『菩提也像這樣，不可得說。這樣，色是平等的，所以菩提也是平等的，因此我說你的身體就是菩提。』

文殊師利說：『受、想、行、識，可以說是在這裡在那裡、在內在外在中間嗎？可以說成是青黃赤白以及頗梨

【English Translation】 English version 『Who can give Bodhi (bodhi, enlightenment)? Through what practice is Bodhi attained?』

At that time, Manjusri (Manjusri) said to the golden-colored woman: 『Now there is a Buddha, named Sakyamuni Tathagata (Sakyamuni Tathagata, Thus Come One), Arhat (Arhat, worthy of offerings), Samyaksambuddha (Samyaksambuddha, perfectly enlightened one). In the Dharma he speaks, the body and Bodhi are equal. What do you think? Does your body have the five skandhas (five skandhas, form, feeling, perception, mental formations, consciousness), the twelve entrances (twelve entrances, six sense organs and six sense objects), and the eighteen realms (eighteen realms, six sense organs, six sense objects, and six consciousnesses)?』

This woman, due to past good roots and conditions, upon hearing these words, immediately obtained the light of Dharma. After obtaining the light of Dharma, she said to Manjusri: 『Yes, yes! This body of mine now has the five skandhas, the twelve entrances, and the eighteen realms.』

Manjusri said: 『What do you think? Can form (rupa, form) be perceived and known?』

The woman said: 『No. It cannot be perceived or known.』

Manjusri said: 『Bodhi is also like this, imperceptible and unknowable. Thus, because form is equal, Bodhi is also equal, therefore I say your body is Bodhi.』

Manjusri said: 『What do you think? Can feeling (vedana, sensation), perception (samjna, perception), mental formations (samskara, mental formations), and consciousness (vijnana, consciousness) be perceived and known?』

The woman said: 『No. They cannot be perceived or known.』

Manjusri said: 『Bodhi is also like this, imperceptible and unknowable. Thus, because feeling, perception, mental formations, and consciousness are equal, Bodhi is also equal, therefore I say your body is Bodhi.』

Manjusri said: 『What do you think? Can this form be said to be here or there, inside or outside, or in between? Can it be said to be blue, yellow, red, white, or crystal (sphatika, crystal) and other mixed colors?』

The woman said: 『No.』

Manjusri said: 『Bodhi is also like this, it cannot be spoken of. Thus, because form is equal, Bodhi is also equal, therefore I say your body is Bodhi.』

Manjusri said: 『Feeling, perception, mental formations, and consciousness, can they be said to be here or there, inside or outside, or in between? Can they be said to be blue, yellow, red, white, or crystal

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雜色不？」

女言：「不也。如色不可說，乃至受、想、行、識亦不可說。」

文殊師利言：「菩提亦如是不可說。如是，受、想、行、識平等故菩提平等，是故我說汝身即是菩提。」

「複次五陰如幻體性不實，顛倒故生；菩提亦如幻體性不實，以顛倒故，世俗說生。如是，幻平等故五陰平等，幻平等故菩提平等，是故我說汝身即是菩提。

「複次五陰如夢體性不生，菩提亦如是體性不生。如是夢平等故五陰平等，夢平等故菩提平等，是故我說汝身即是菩提。

「複次五陰如陽炎，以業緣故生；菩提亦如陽炎無業無報。如是陽炎平等故五陰平等，陽炎平等故菩提平等，是故我說汝身即是菩提。

「複次五陰如鏡中像，體性空無、不去不來；菩提亦如是無去無來。如是映象平等故五陰平等，映象平等故菩提平等，是故我說汝身即是菩提。

「複次五陰但是假名，菩提亦如是但是假名。如是五陰平等故菩提平等，是故我說汝身即是菩提。

「複次五陰無有作者，離作者義；是菩提五陰無體性離體性義，是菩提五陰不生離生義，是菩提五陰無常離常義，是菩提五陰無樂離樂義，是菩提五陰無清凈離清凈義，是菩提五陰無我離我義，是菩提五陰不清凈離清凈義，是菩提五

【現代漢語翻譯】 現代漢語譯本 文殊師利問：『五蘊（panchaskandha，構成個體存在的五種要素：色、受、想、行、識）是雜亂的嗎？』 女子回答：『不是的。色蘊的自性不可說，乃至受、想、行、識蘊的自性也是不可說的。』 文殊師利說：『菩提（bodhi，覺悟）也是這樣不可說的。這樣，受、想、行、識平等，所以菩提也是平等的。因此我說你的身體就是菩提。』 『再者，五蘊如同幻象，其體性不真實，因顛倒而生；菩提也如同幻象，其體性不真實，因顛倒的緣故，世俗才說它生。這樣，幻象平等，所以五蘊平等；幻象平等，所以菩提平等。因此我說你的身體就是菩提。』 『再者，五蘊如同夢境，其體性不生；菩提也如同夢境，其體性不生。這樣，夢境平等，所以五蘊平等；夢境平等，所以菩提平等。因此我說你的身體就是菩提。』 『再者，五蘊如同陽焰（yángyàn，海市蜃樓），因業緣而生；菩提也如同陽焰，沒有業也沒有報應。這樣，陽焰平等，所以五蘊平等；陽焰平等，所以菩提平等。因此我說你的身體就是菩提。』 『再者，五蘊如同鏡中的影像，其體性空無，不去不來；菩提也如同鏡中的影像，無去無來。這樣，映象平等，所以五蘊平等；映象平等，所以菩提平等。因此我說你的身體就是菩提。』 『再者，五蘊只是假名，菩提也只是假名。這樣，五蘊平等，所以菩提平等。因此我說你的身體就是菩提。』 『再者，五蘊沒有作者，遠離作者的意義；菩提也是如此。五蘊沒有體性，遠離體性的意義，就是菩提。五蘊不生，遠離生的意義，就是菩提。五蘊無常，遠離常的意義，就是菩提。五蘊無樂，遠離樂的意義，就是菩提。五蘊無清凈，遠離清凈的意義，就是菩提。五蘊無我，遠離我的意義，就是菩提。五蘊不清凈，遠離清凈的意義，就是菩提。

【English Translation】 English version Manjushri (Wénshūshīlì) asked: 'Are the five skandhas (pañcaskandha, the five aggregates that constitute individual existence: form, feeling, perception, mental formations, and consciousness) diverse?' The woman replied: 'No. The nature of form is inexpressible, and so are the natures of feeling, perception, mental formations, and consciousness.' Manjushri said: 'Bodhi (bodhi, enlightenment) is also inexpressible in the same way. Thus, because feeling, perception, mental formations, and consciousness are equal, bodhi is also equal. Therefore, I say your body is bodhi.' 'Furthermore, the five skandhas are like illusions, their nature is unreal, arising from delusion; bodhi is also like an illusion, its nature is unreal, and due to delusion, the mundane world speaks of its arising. Thus, because illusions are equal, the five skandhas are equal; because illusions are equal, bodhi is equal. Therefore, I say your body is bodhi.' 'Furthermore, the five skandhas are like dreams, their nature is unborn; bodhi is also like dreams, its nature is unborn. Thus, because dreams are equal, the five skandhas are equal; because dreams are equal, bodhi is equal. Therefore, I say your body is bodhi.' 'Furthermore, the five skandhas are like mirages (yángyàn), arising from karmic conditions; bodhi is also like a mirage, without karma and without retribution. Thus, because mirages are equal, the five skandhas are equal; because mirages are equal, bodhi is equal. Therefore, I say your body is bodhi.' 'Furthermore, the five skandhas are like images in a mirror, their nature is empty, neither going nor coming; bodhi is also like images in a mirror, neither going nor coming. Thus, because mirror images are equal, the five skandhas are equal; because mirror images are equal, bodhi is equal. Therefore, I say your body is bodhi.' 'Furthermore, the five skandhas are merely provisional names, and bodhi is also merely a provisional name. Thus, because the five skandhas are equal, bodhi is equal. Therefore, I say your body is bodhi.' 'Furthermore, the five skandhas have no creator, being apart from the meaning of a creator; so is bodhi. The five skandhas have no inherent nature, being apart from the meaning of inherent nature, that is bodhi. The five skandhas are unborn, being apart from the meaning of birth, that is bodhi. The five skandhas are impermanent, being apart from the meaning of permanence, that is bodhi. The five skandhas are without pleasure, being apart from the meaning of pleasure, that is bodhi. The five skandhas are without purity, being apart from the meaning of purity, that is bodhi. The five skandhas are without self, being apart from the meaning of self, that is bodhi. The five skandhas are not pure, being apart from the meaning of purity, that is bodhi.'

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陰無取離取義，是菩提五陰無家離家義，是菩提五陰無去來無去來義，是菩提五陰聖人法論，菩提亦聖人法論，如是論非論法五陰體性，如來一切覺故，是名菩提。如是五陰體性即是菩提體性，菩提體性即是一切諸佛體性；如汝身中五陰體性即是一切諸佛體性，諸佛體性即是一切眾生五陰體性，是故我說汝身即是菩提。

「複次覺五陰者，名覺菩提。何以故？非離五陰佛得菩提，非離菩提佛覺五陰。此方便知，一切眾生悉同菩提，菩提亦同一切眾生，是故我說汝身即是菩提。

「複次四大法生，所謂地界、水界、火界、風界。而此地界非我、非眾生、非壽命、非晡沙、非富伽羅，地界平等是菩提，過去無取故；水界平等是菩提，體性不生故；火界平等是菩提，體性不可覺故；風界平等是菩提，體性不可見故。地界體性如來覺故得菩提，如是水界、火界、風界如來覺故得菩提。覺地性者是名菩提，如是能覺水、火、風等是名菩提；是故我說汝身即是菩提。複次地界不知水，水界不知火，火界不知風，如是諸界無名、不可說者，是名菩提，是故我說汝身即是菩提。

「複次汝身眼法生不？如是耳鼻舌身意生不？妹此中眼空，眼空體性即是菩提。如是耳、鼻、舌、身、意空，意空體性即是菩提。

【現代漢語翻譯】 現代漢語譯本 陰（Skandha，五蘊）的體性是無所取著，遠離取著的，這就是菩提的含義；五陰沒有家，遠離家的概念，這就是菩提的含義；五陰沒有來去，超越來去的概念，這就是菩提的含義；五陰是聖人所說的法，菩提也是聖人所說的法。像這樣討論的不是討論法的五陰體性，而是如來因為完全覺悟了一切，所以才稱為菩提。像這樣，五陰的體性就是菩提的體性，菩提的體性就是一切諸佛的體性；就像你身中的五陰體性就是一切諸佛的體性，諸佛的體性就是一切眾生的五陰體性，所以我說你的身體就是菩提。

『進一步說，覺悟五陰，就叫做覺悟菩提。為什麼呢？不是離開五陰，佛才能證得菩提，也不是離開菩提，佛才能覺悟五陰。用這種方便法門可以知道，一切眾生都與菩提相同，菩提也與一切眾生相同，所以我說你的身體就是菩提。』

『進一步說，四大法產生，也就是地界（Dhātu，構成物質的元素）、水界、火界、風界。而這地界不是我（Atman，靈魂），不是眾生（Sattva，有情），不是壽命（Jīvita，生命），不是晡沙（Purusa，補特伽羅，人），不是富伽羅（Pudgala，補特伽羅，人），地界的平等性就是菩提，因為過去沒有執取；水界的平等性就是菩提，因為其體性不生不滅；火界的平等性就是菩提，因為其體性不可覺知；風界的平等性就是菩提，因為其體性不可見。地界的體性如來覺悟了，所以證得菩提，像這樣水界、火界、風界如來覺悟了，所以證得菩提。覺悟地性就叫做菩提，像這樣能夠覺悟水、火、風等就叫做菩提；所以我說你的身體就是菩提。進一步說，地界不知道水，水界不知道火，火界不知道風，像這樣諸界沒有名稱、不可言說，這就叫做菩提，所以我說你的身體就是菩提。』

『進一步說，你的身體有眼法產生嗎？像這樣耳、鼻、舌、身、意產生嗎？那麼這其中眼是空的，眼空的體性就是菩提。像這樣耳、鼻、舌、身、意是空的，意空的體性就是菩提。

【English Translation】 English version The nature of Skandhas (five aggregates) is to be free from grasping and detachment. This is the meaning of Bodhi; the five Skandhas have no home, free from the concept of home, this is the meaning of Bodhi; the five Skandhas have no coming and going, transcending the concept of coming and going, this is the meaning of Bodhi; the five Skandhas are the Dharma spoken by the saints, and Bodhi is also the Dharma spoken by the saints. Such a discussion is not about the nature of the five Skandhas of Dharma, but the Tathagata (如來) is called Bodhi because he is fully enlightened to everything. In this way, the nature of the five Skandhas is the nature of Bodhi, and the nature of Bodhi is the nature of all Buddhas; just as the nature of the five Skandhas in your body is the nature of all Buddhas, and the nature of all Buddhas is the nature of the five Skandhas of all sentient beings, therefore I say that your body is Bodhi.

'Furthermore, to awaken to the five Skandhas is called awakening to Bodhi. Why? It is not by leaving the five Skandhas that the Buddha attains Bodhi, nor is it by leaving Bodhi that the Buddha awakens to the five Skandhas. With this expedient means, it can be known that all sentient beings are the same as Bodhi, and Bodhi is also the same as all sentient beings, therefore I say that your body is Bodhi.'

'Furthermore, the four great elements (Mahābhūta) arise, namely the earth element (Dhātu, element constituting matter), the water element, the fire element, and the wind element. And this earth element is not self (Atman, soul), not a sentient being (Sattva, being with consciousness), not life (Jīvita, life), not Purusa (person), not Pudgala (person); the equality of the earth element is Bodhi, because there is no grasping in the past; the equality of the water element is Bodhi, because its nature is unborn and undying; the equality of the fire element is Bodhi, because its nature is imperceptible; the equality of the wind element is Bodhi, because its nature is invisible. The Tathagata awakened to the nature of the earth element, so he attained Bodhi, and in this way, the Tathagata awakened to the water element, the fire element, and the wind element, so he attained Bodhi. Awakening to the nature of earth is called Bodhi, and being able to awaken to water, fire, wind, etc., is called Bodhi; therefore I say that your body is Bodhi. Furthermore, the earth element does not know water, the water element does not know fire, and the fire element does not know wind. Thus, these elements are nameless and indescribable, and this is called Bodhi, therefore I say that your body is Bodhi.'

'Furthermore, does the eye faculty arise in your body? Do the ear, nose, tongue, body, and mind arise in this way? Then the eye is empty, and the nature of the emptiness of the eye is Bodhi. In this way, the ear, nose, tongue, body, and mind are empty, and the nature of the emptiness of the mind is Bodhi.'

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「複次若眼體性空，色不可說，色空體性即是菩提；如是耳、鼻、舌、身、意體性空，一切法不可說法空體性即是菩提。複次眼不取色，菩提亦如眼不取色；如是耳、鼻、舌、身、意，不取聲、香、味、觸、法，菩提亦如是不取一切法。如是眼識界色界中不住，眼識色界菩提中亦不住；耳識界、鼻識界、舌識界、身識界、意識界法界中不住，如是意識法界菩提中不住。眼識界菩提界無二無別，乃至意識界菩提界無二無別，是故我說汝身即是菩提。

「複次覺眼者是名菩提，如是覺耳、鼻、舌、身、意者是名菩提。眼體性空，能覺如是體性空者即是菩提；耳、鼻、舌、身、意體性空，能覺知者即是菩提。複次眼體性不貪不瞋不癡，離貪瞋癡即是菩提；如是耳、鼻、舌、身、意體性不貪不瞋不癡，離貪瞋癡即是菩提。眼無主者、無取者，菩提亦無主者、無取者；如是耳、鼻、舌、身、意亦無主者、無取者，菩提亦無主者、無取者。眼中無男法、女法亦非男非女，如是菩提中無男法、女法亦非男非女；耳、鼻、舌、身、意中無男法、女法，耳、鼻、舌、身、意亦非男非女；如是菩提中無男法、女法，菩提亦非男非女。複次眼色如，如來覺此如故名為菩提；如是意法如，如來覺此如故名為菩提，是故我說汝身即是菩提。

【現代漢語翻譯】 現代漢語譯本： 『再者，如果眼睛的體性是空，那麼色塵（色法的總稱）就不可說，色空的體性就是菩提（覺悟）。同樣，耳、鼻、舌、身、意的體性是空，一切法不可說，法空的體性就是菩提。再者，眼根不執取色塵，菩提也像眼根一樣不執取色塵；同樣，耳、鼻、舌、身、意，不執取聲、香、味、觸、法，菩提也像這樣不執取一切法。像這樣，眼識界（眼識的範圍）中不住留，眼識和菩提中也不住留；耳識界、鼻識界、舌識界、身識界、意識界法界中不住留，像這樣意識法界菩提中不住留。眼識界和菩提界沒有二樣沒有分別，乃至意識界和菩提界沒有二樣沒有分別，因此我說你的身就是菩提。

『再者，覺悟眼根就是名為菩提，像這樣覺悟耳、鼻、舌、身、意就是名為菩提。眼睛的體性是空，能夠覺悟像這樣體性空的就是菩提；耳、鼻、舌、身、意的體性是空，能夠覺知的就是菩提。再者，眼睛的體性不貪婪不嗔恨不愚癡，離開貪婪嗔恨愚癡就是菩提；像這樣耳、鼻、舌、身、意的體性不貪婪不嗔恨不愚癡，離開貪婪嗔恨愚癡就是菩提。眼睛沒有主宰者、沒有執取者，菩提也沒有主宰者、沒有執取者；像這樣耳、鼻、舌、身、意也沒有主宰者、沒有執取者，菩提也沒有主宰者、沒有執取者。眼中沒有男法、女法，也不是非男非女，像這樣菩提中沒有男法、女法，也不是非男非女；耳、鼻、舌、身、意中沒有男法、女法，耳、鼻、舌、身、意也不是非男非女；像這樣菩提中沒有男法、女法，菩提也不是非男非女。再者，眼和色塵的真如是相同的，如來覺悟這個真如的緣故名為菩提；像這樣意和法塵的真如是相同的，如來覺悟這個真如的緣故名為菩提，因此我說你的身就是菩提。』

【English Translation】 English version: 『Furthermore, if the nature of the eye is emptiness, then form (色, rūpa) cannot be spoken of, and the nature of the emptiness of form is precisely Bodhi (菩提, enlightenment). Likewise, the nature of the ear, nose, tongue, body, and mind is emptiness, all dharmas (法, dharma) cannot be spoken of, and the nature of the emptiness of dharmas is precisely Bodhi. Furthermore, the eye does not grasp form, and Bodhi is also like the eye, not grasping form; likewise, the ear, nose, tongue, body, and mind do not grasp sound, smell, taste, touch, and dharmas, and Bodhi is also like this, not grasping all dharmas. Thus, the eye-consciousness realm (眼識界, cakṣur-vijñāna-dhātu) does not abide within, and eye-consciousness does not abide within Bodhi either; the ear-consciousness realm, nose-consciousness realm, tongue-consciousness realm, body-consciousness realm, mind-consciousness realm, and dharma-realm do not abide within, and likewise, mind-consciousness and the dharma-realm do not abide within Bodhi. The eye-consciousness realm and the Bodhi-realm are not two, not separate, and so on, until the mind-consciousness realm and the Bodhi-realm are not two, not separate; therefore, I say that your body is precisely Bodhi.

『Furthermore, awakening to the eye is called Bodhi, and likewise, awakening to the ear, nose, tongue, body, and mind is called Bodhi. The nature of the eye is emptiness, and being able to awaken to such a nature of emptiness is precisely Bodhi; the nature of the ear, nose, tongue, body, and mind is emptiness, and being able to know this is precisely Bodhi. Furthermore, the nature of the eye is without greed, without hatred, without delusion, and being free from greed, hatred, and delusion is precisely Bodhi; likewise, the nature of the ear, nose, tongue, body, and mind is without greed, without hatred, without delusion, and being free from greed, hatred, and delusion is precisely Bodhi. The eye has no owner, no taker, and Bodhi also has no owner, no taker; likewise, the ear, nose, tongue, body, and mind also have no owner, no taker, and Bodhi also has no owner, no taker. In the eye, there is no male characteristic, no female characteristic, and it is neither male nor female; likewise, in Bodhi, there is no male characteristic, no female characteristic, and it is neither male nor female; in the ear, nose, tongue, body, and mind, there is no male characteristic, no female characteristic, and the ear, nose, tongue, body, and mind are neither male nor female; likewise, in Bodhi, there is no male characteristic, no female characteristic, and Bodhi is neither male nor female. Furthermore, the suchness (如, tathatā) of the eye and form is the same, and the Tathagata (如來, Thus Come One) awakens to this suchness, hence it is called Bodhi; likewise, the suchness of the mind and dharmas is the same, and the Tathagata awakens to this suchness, hence it is called Bodhi, therefore I say that your body is precisely Bodhi.』

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「複次汝身無我、無眾生、無壽命、無晡沙、無富伽羅、無人、無摩那摩、無作者、無受者、無見者、無聞者、無嗅者、無味者、無觸者、無知者，彼菩提亦無我、無眾生、無壽命、無晡沙、無富伽羅、無人、無摩那摩、無作者、無受者、無見者、無聞者、無嗅者、無味者、無觸者、無知者，是故說一切法不可知即是菩提。

「複次此身無知無覺無作，猶如草木石壁，若內地界、若外地界名地體性，此地界性，如來般若智力覺已，是故我說汝身即是菩提。

「複次妹！如汝心意和合思量分別，而此心意思量分別無覺無知，不在面板、不在筋血、不在骨髓、不在發毛、不在指爪、不在內外、不在眼耳鼻舌身意，非住非不住，不定住非不定住，非此住非彼住，非色不可見不可捉，無障礙無分別，不可執不和合，非家離家，清凈最清凈，光明照曜。彼心意思量分別，不與煩惱和合亦非清凈。何以故？體性凈故不與煩惱和合，不和合故清凈光明。又彼光明無身，無身故不與煩惱和合亦非清凈。如是陰、界、入體性即是菩提，菩提體性即是陰、界、入，是故汝身陰、界、入性是名菩提。何以故？非離彼故名為菩提，離陰、界、入事中菩提不可得，覺陰、界、入即是菩提，是故我說一切法平等覺此名菩提。」

【現代漢語翻譯】 現代漢語譯本 『再者，你的身體無我、無眾生（Sattvas，有情）、無壽命、無補盧伽（Purusha，補特伽羅，人）、無富伽羅（Pudgala，補特伽羅，人）、無人、無摩那婆（Manava，人）、無作者、無受者、無見者、無聞者、無嗅者、無味者、無觸者、無知者，那菩提（Bodhi，覺悟）也無我、無眾生、無壽命、無補盧伽、無富伽羅、無人、無摩那婆、無作者、無受者、無見者、無聞者、無嗅者、無味者、無觸者、無知者，因此說一切法不可知即是菩提。 『再者，此身無知無覺無作，猶如草木石壁，若內地界（Dhatu，元素）、若外地界名地體性，此地界性，如來（Tathagata，佛）般若（Prajna，智慧）智力覺已，是故我說你的身體即是菩提。 『再者，妹妹！如你的心意和合思量分別，而此心意思量分別無覺無知，不在面板、不在筋血、不在骨髓、不在發毛、不在指爪、不在內外、不在眼耳鼻舌身意，非住非不住，不定住非不定住，非此住非彼住，非色不可見不可捉，無障礙無分別，不可執不和合，非家離家，清凈最清凈，光明照耀。彼心意思量分別，不與煩惱和合亦非清凈。何以故？體性凈故不與煩惱和合，不和合故清凈光明。又彼光明無身，無身故不與煩惱和合亦非清凈。如是陰（Skandha，蘊）、界（Dhatu，元素）、入（Ayatana，處）體性即是菩提，菩提體性即是陰、界、入，是故你的身體陰、界、入性是名菩提。何以故？非離彼故名為菩提，離陰、界、入事中菩提不可得，覺陰、界、入即是菩提，是故我說一切法平等覺此名菩提。』

【English Translation】 English version 『Furthermore, your body is without self, without sentient beings (Sattvas), without life, without Purusha (person), without Pudgala (person), without human, without Manava (human), without a maker, without a receiver, without a seer, without a hearer, without a smeller, without a taster, without a toucher, without a knower. That Bodhi (Enlightenment) is also without self, without sentient beings, without life, without Purusha, without Pudgala, without human, without Manava, without a maker, without a receiver, without a seer, without a hearer, without a smeller, without a taster, without a toucher, without a knower. Therefore, it is said that all dharmas being unknowable is Bodhi. 『Furthermore, this body is without knowledge, without awareness, without action, like grass, trees, stone walls. Whether it is the inner Dhatu (element) or the outer Dhatu, it is called the nature of earth. This nature of the earth element, the Tathagata (Buddha) has awakened to with the power of Prajna (wisdom). Therefore, I say your body is Bodhi. 『Furthermore, sister! Like your mind combining thought and discrimination, this mind's thought and discrimination is without awareness or knowledge. It is not in the skin, not in the tendons and blood, not in the bones and marrow, not in the hair, not in the nails, not inside or outside, not in the eyes, ears, nose, tongue, body, or mind. It is neither abiding nor not abiding, neither definitely abiding nor indefinitely abiding, neither abiding here nor abiding there, not color, invisible and intangible, without obstruction, without discrimination, ungraspable and uncombined, neither domestic nor detached, pure and most pure, shining with light. That mind's thought and discrimination neither combines with afflictions nor is it pure. Why? Because its intrinsic nature is pure, it does not combine with afflictions, and because it does not combine, it is pure and luminous. Moreover, that light has no body, and because it has no body, it neither combines with afflictions nor is it pure. Thus, the nature of the Skandhas (aggregates), Dhatus (elements), and Ayatanas (sense bases) is Bodhi, and the nature of Bodhi is the Skandhas, Dhatus, and Ayatanas. Therefore, your body's nature of Skandhas, Dhatus, and Ayatanas is called Bodhi. Why? Because it is not apart from them that it is called Bodhi. Apart from the Skandhas, Dhatus, and Ayatanas, Bodhi cannot be obtained. Awakening to the Skandhas, Dhatus, and Ayatanas is Bodhi. Therefore, I say that the equal awakening to all dharmas is called Bodhi.』

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爾時文殊師利童子說此法已，時虛空中五百諸天發阿耨多羅三藐三菩提心；復有隨從勝金色光明德女，若男若女童男童女二百人，發阿耨多羅三藐三菩提心；六十天人于諸法中得法眼凈。時勝金色女踴躍歡喜心得清凈，五體投地禮文殊師利足，作如是言：「歸依佛！歸依法！歸依僧！」歸三寶已，受梵行五戒，受戒法已，至心發阿耨多羅三藐三菩提心。既發心已白文殊言：「我今得聞如是法教，為一切眾生得安隱故起慈悲心，為不斷佛種故至心發阿耨多羅三藐三菩提心。如文殊師利為我說此菩提之法，我當順行，亦當廣為一切眾生說如是法。文殊師利！如是佛法寂滅大寂滅，我不知故隨惡覺觀起顛倒心執于身見，自貪著身復令他貪。我今至心清凈懺悔一切罪業。如文殊師利所說貪寂滅法，一切和合法亦如是寂滅。若有眾生不知此法起貪著者，我能令彼遠離貪著，安住阿耨多羅三藐三菩提。何以故？一切煩惱猶如死人，但以顛倒妄想故生；若無顛倒諸妄想者，煩惱則滅。我今得聞文殊師利所說法要，知一切煩惱猶如雲霧體性不實：煩惱如電，一念不住；煩惱如風，體性不生；煩惱如空中畫，不可見故；煩惱如畫水，隨畫隨滅故；煩惱如夜叉鬼，生惡覺故；煩惱如熱病，狂妄語故；煩惱體性無，惡覺生故；煩惱難

【現代漢語翻譯】 現代漢語譯本： 當時，文殊師利童子說完這部法之後，虛空中五百位天人發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）；又有跟隨勝金色光明德女的男女童男童女二百人，發起了阿耨多羅三藐三菩提心；六十位天人在諸法之中獲得了法眼凈（Dharma-caksu-visuddhi，對佛法的清凈洞察力）。當時，勝金色女踴躍歡喜，內心清凈，五體投地禮拜文殊師利的雙足，這樣說道：『歸依佛（Buddha，覺悟者）！歸依法（Dharma，佛法）！歸依僧（Sangha，僧團）！』歸依三寶之後，受持梵行五戒，受戒完畢后，至誠發起阿耨多羅三藐三菩提心。發起菩提心后，她對文殊師利說：『我現在聽聞了這樣的佛法教導，爲了使一切眾生得到安穩，生起慈悲心，爲了不斷絕佛種，至誠發起阿耨多羅三藐三菩提心。就像文殊師利為我宣說這菩提之法一樣，我應當順從奉行，也應當廣泛地為一切眾生宣說這樣的佛法。文殊師利！這樣的佛法是寂滅，是大寂滅，我因為不瞭解，所以隨著錯誤的覺觀生起顛倒之心，執著于身見，自己貪戀執著于身體，又使他人也貪戀執著。我現在至誠清凈地懺悔一切罪業。就像文殊師利所說的貪慾是寂滅之法，一切和合之法也是這樣寂滅。如果有眾生不瞭解這個道理而生起貪戀執著，我能使他們遠離貪戀執著，安住在阿耨多羅三藐三菩提之中。為什麼呢？一切煩惱就像死人一樣，只是因為顛倒妄想才產生；如果沒有顛倒妄想，煩惱就會滅除。我現在聽聞了文殊師利所說的佛法要義，知道一切煩惱就像雲霧一樣，體性不真實；煩惱像閃電一樣，一念之間就消失；煩惱像風一樣，體性不生；煩惱像在空中繪畫一樣，無法看見；煩惱像在水上繪畫一樣，隨著繪畫而消失；煩惱像夜叉鬼（Yaksa，一種鬼神）一樣，產生惡的覺悟；煩惱像熱病一樣，導致狂妄的言語；煩惱的體性是虛無的，因為惡的覺悟而產生；煩惱難以

【English Translation】 English version: At that time, after Manjushri (Manjushri, the Bodhisattva of Wisdom) had spoken this Dharma, five hundred devas (Deva, gods) in the sky generated the mind of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi-citta, unsurpassed, complete and perfect enlightenment); furthermore, two hundred men and women, boys and girls, who were followers of the Victorious Golden Light Virtue Woman, generated the mind of Anuttara-samyak-sambodhi; sixty devas and humans attained the purity of the Dharma-eye (Dharma-caksu-visuddhi, pure insight into the Dharma) in all dharmas. At that time, the Victorious Golden Woman leaped with joy, her mind purified, and prostrated herself with her five limbs at the feet of Manjushri, saying thus: 'I take refuge in the Buddha (Buddha, the awakened one)! I take refuge in the Dharma (Dharma, the teachings)! I take refuge in the Sangha (Sangha, the monastic community)!' After taking refuge in the Three Jewels, she received the five precepts of pure conduct. Having received the precepts, she sincerely generated the mind of Anuttara-samyak-sambodhi. Having generated this mind, she said to Manjushri: 'Now that I have heard such Dharma teachings, I generate a mind of loving-kindness and compassion for the sake of all sentient beings attaining peace and happiness, and I sincerely generate the mind of Anuttara-samyak-sambodhi for the sake of not cutting off the Buddha-seed. Just as Manjushri has spoken this Dharma of Bodhi for me, I shall follow and practice it, and I shall also widely speak such Dharma for all sentient beings. Manjushri! Such Buddha-dharma is quiescence, great quiescence. Because I did not understand it, I arose with inverted minds following evil perceptions and views, clinging to the view of self, being attached to the body myself and causing others to be attached as well. Now I sincerely and purely repent of all my karmic offenses. Just as Manjushri has said that greed is the Dharma of quiescence, so too are all compounded dharmas quiescent. If there are sentient beings who do not understand this Dharma and arise with greed and attachment, I can cause them to be far from greed and attachment, and to abide in Anuttara-samyak-sambodhi. Why? All afflictions are like a dead person, arising only because of inverted and deluded thoughts; if there are no inverted and deluded thoughts, afflictions will cease. Now that I have heard the essential Dharma spoken by Manjushri, I know that all afflictions are like clouds and mist, their nature unreal; afflictions are like lightning, not abiding for a single moment; afflictions are like wind, their nature not arising; afflictions are like a painting in the sky, unable to be seen; afflictions are like painting on water, disappearing as soon as they are painted; afflictions are like Yaksha (Yaksa, a type of spirit) ghosts, giving rise to evil perceptions; afflictions are like a fever, causing delirious speech; the nature of afflictions is non-existent, arising from evil perceptions; afflictions are difficult to

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舍，我我所執故；無物妄取客塵，煩惱妄生故；煩惱隨想現，惡覺觀取故；煩惱如眼，見種種境起故；煩惱體無盡，猶心濁生故；煩惱體性無，和合緣生故；煩惱如團聚，陰入界合故；煩惱不可識，無名色故；煩惱不可知，無善覺故；煩惱如種子，能生菩提故。何以故？要因煩惱能滿菩提故。

「文殊師利！菩提者如金剛撅，眾生煩惱不能動故。又菩提者如金剛跡，一切煩惱不能破故。何以故？法界方便不可壞故。文殊師利！見煩惱者名為菩提。何以故？一切境界順菩提故。如是菩提無有住處，一切煩惱亦無住處。何以故？生即滅故。文殊師利！如心體性不可說示，亦不可說在此在彼，貪瞋癡體性亦復如是；菩薩如是知煩惱故，于多貪眾生、多瞋眾生、多癡眾生善能教化，然不為彼眾生惱亂，乃至教化等分眾生亦不惱亂。文殊師利！如我貪瞋癡，一切眾生貪瞋癡亦復如是，如我煩惱，當知一切眾生煩惱亦復如是。

「複次文殊師利！譬如猛火於一切草木不生恐怖，如是智慧行菩薩于諸煩惱不生恐怖。譬如日輪不與闇住，如是智慧行菩薩不與惑住。譬如大風諸山樹木無能障礙，如是智慧行菩薩一切世間煩惱境界無能障礙。譬如虛空劫火不燒，如是智慧行菩薩諸煩惱火亦不能燒。譬如有寶名曰鐵愛，不住不凈

【現代漢語翻譯】 現代漢語譯本：捨棄，是因為執著于『我』和『我所』的緣故；沒有事物可以隨意抓取，客塵（kechen，比喻外來的煩惱）煩惱才會虛妄產生；煩惱隨著念頭顯現，是因為錯誤的覺察和執取；煩惱就像眼睛，看到種種境界而生起；煩惱的本體沒有窮盡，就像心渾濁而產生；煩惱的體性本無，是因和合的因緣而生；煩惱就像團聚之物，是五陰（wuyin，色、受、想、行、識）、十二入（shier ru，眼、耳、鼻、舌、身、意六根及其對應的六境）、十八界（shiba jie，六根、六境、六識）和合而成；煩惱不可識別，因為它沒有名稱和形色；煩惱不可知，因為它沒有善良的覺悟；煩惱就像種子，能夠生出菩提（puti，覺悟）的緣故。為什麼呢？因為需要依靠煩惱才能圓滿菩提的緣故。

『文殊師利（Wenshushili，菩薩名）！菩提就像金剛撅（jingang jue，堅固的橛子），眾生的煩惱不能動搖它。又，菩提就像金剛跡（jingang ji，堅固的足跡），一切煩惱不能破壞它。為什麼呢？因為法界（fajie，諸法的本體和範圍）的方便不可破壞的緣故。文殊師利！見到煩惱的人就叫做菩提。為什麼呢？因為一切境界都順應菩提的緣故。這樣的菩提沒有住處，一切煩惱也沒有住處。為什麼呢？因為生起即是滅去的緣故。文殊師利！就像心的體性不可說示，也不可說在此處或彼處，貪（tan，貪婪）、嗔（chen，嗔恨）、癡（chi，愚癡）的體性也是這樣；菩薩這樣瞭解煩惱的緣故，對於貪慾多的眾生、嗔恨多的眾生、愚癡多的眾生，善於教化他們，卻不被這些眾生所惱亂，乃至教化數量相等的眾生也不被惱亂。文殊師利！就像我的貪嗔癡，一切眾生的貪嗔癡也是這樣，就像我的煩惱，應當知道一切眾生的煩惱也是這樣。

『再次，文殊師利！譬如猛火對於一切草木不生恐怖，這樣有智慧的菩薩對於各種煩惱不生恐怖。譬如太陽不與黑暗同住，這樣有智慧的菩薩不與迷惑同住。譬如大風對山和樹木沒有能夠阻礙的，這樣有智慧的菩薩對於一切世間的煩惱境界沒有能夠阻礙的。譬如虛空即使劫火（jie huo，世界末日的大火）也無法焚燒，這樣有智慧的菩薩的各種煩惱之火也不能焚燒。譬如有一種寶物名叫鐵愛（tie ai），它不會停留在不潔凈的地方。

【English Translation】 English version: Abandonment arises from clinging to 'self' and 'what belongs to self'; without falsely grasping at external defilements (kechen, metaphorical for external afflictions), afflictions would not arise falsely; afflictions manifest with thoughts, due to wrong perception and grasping; afflictions are like eyes, arising from seeing various realms; the substance of afflictions is endless, like turbidity arising from the mind; the nature of afflictions is non-existent, arising from the combination of causes and conditions; afflictions are like a cluster, formed by the aggregation of the five skandhas (wuyin, form, feeling, perception, mental formations, consciousness), the twelve entrances (shier ru, the six sense organs and their corresponding six objects), and the eighteen realms (shiba jie, the six sense organs, six objects, and six consciousnesses); afflictions are unrecognizable because they have no name or form; afflictions are unknowable because they have no virtuous awareness; afflictions are like seeds, capable of giving rise to Bodhi (puti, enlightenment). Why? Because Bodhi is perfected by relying on afflictions.

'Manjushri (Wenshushili, name of a Bodhisattva)! Bodhi is like a vajra peg (jingang jue, a firm peg), which the afflictions of sentient beings cannot move. Furthermore, Bodhi is like a vajra footprint (jingang ji, a firm footprint), which all afflictions cannot destroy. Why? Because the skillful means of the Dharma realm (fajie, the essence and scope of all dharmas) cannot be destroyed. Manjushri! Seeing afflictions is called Bodhi. Why? Because all realms accord with Bodhi. Such Bodhi has no abiding place, and all afflictions have no abiding place. Why? Because arising is the same as ceasing. Manjushri! Just as the nature of the mind cannot be shown or explained, nor can it be said to be here or there, so too are the natures of greed (tan, greed), anger (chen, hatred), and delusion (chi, ignorance); because Bodhisattvas understand afflictions in this way, they are skilled at teaching beings with much greed, much anger, and much delusion, without being disturbed by those beings, and even when teaching an equal number of beings, they are not disturbed. Manjushri! Just as my greed, anger, and delusion are, so too are the greed, anger, and delusion of all beings; just as my afflictions are, so too should you know that the afflictions of all beings are the same.'

'Furthermore, Manjushri! Just as a fierce fire does not fear all grasses and trees, so too does a Bodhisattva who practices wisdom not fear all afflictions. Just as the sun does not dwell with darkness, so too does a Bodhisattva who practices wisdom not dwell with delusion. Just as a great wind cannot be obstructed by mountains and trees, so too is a Bodhisattva who practices wisdom unobstructed by all worldly afflictions. Just as empty space cannot be burned by the fire at the end of the kalpa (jie huo, the great fire at the end of the world), so too cannot the fires of afflictions burn a Bodhisattva who practices wisdom. For example, there is a treasure called 'Iron Love' (tie ai), which does not dwell in impure places.

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，隨所止處一切清凈；如是智慧行菩薩，於一切煩惱亦復不住。譬如虛空不與地合，如是智慧行菩薩不與煩惱諸結和合。如鐵圍山風不能動，如是智慧行菩薩一切煩惱所不能動。譬如倉鵠，水乳和合，惟啑于乳而不取水；如是智慧行菩薩，雖與一切煩惱和合，而但取智不取煩惱。如郁單越國男女和合悉詣樹下，若非親者樹枝垂下陰覆其身；菩薩如是，于根未熟眾生智不垂化。

「複次文殊師利！我今於此一切煩惱不生驚怖。何以故？以知一切煩惱性故、善披菩薩無畏鎧故。譬如健人臨陣不怖，若生恐懼則非健人；菩薩亦爾，于諸煩惱而生恐怖則非菩薩。又如有人入陣相擊，不能勝他反為他害，不名健兒；若諸菩薩而為煩惱之所害者，不名菩薩。文殊師利！如凈水珠投之濁水，水則清凈，而不為彼濁水所污；菩薩雖與煩惱和合，不為煩惱之所染污。」

爾時勝金色女說是語已，問文殊師利言：「云何菩薩能離煩惱？」

文殊答言：「若有菩薩知煩惱生、知煩惱滅，是則不名離煩惱者。譬如明燈能滅諸闇，若與闇俱不名為燈；如是菩薩見煩惱生、見煩惱滅，則不得名離煩惱菩薩。複次離煩惱菩薩，不見煩惱、不見清凈，非見非不見，離心意識者名離煩惱；于彼彼處心有分別，乃至念涅槃者，是名不離煩

【現代漢語翻譯】 現代漢語譯本：無論身處何地，一切皆清凈；這樣的智慧行菩薩，對於一切煩惱也不執著。譬如虛空不與大地結合，這樣的智慧行菩薩不與煩惱諸結結合。如同鐵圍山無法被風撼動，這樣的智慧行菩薩不會被一切煩惱所動搖。譬如倉鵠（一種鳥），在水乳混合物中，只飲用乳汁而不取水；這樣的智慧行菩薩，雖然與一切煩惱混合，卻只取智慧而不取煩惱。如同郁單越國（北俱盧洲）的男女交合都到樹下，如果不是親屬，樹枝就會垂下遮蔽他們的身體；菩薩也是這樣，對於根基尚未成熟的眾生，智慧不會輕易施予教化。 『再者，文殊師利（Manjushri，菩薩名）！我現在對於一切煩惱不會感到驚慌恐懼。為什麼呢？因為我瞭解一切煩惱的本性，並且善於披戴菩薩的無畏鎧甲。譬如一個勇健的人面臨戰場不會恐懼，如果產生恐懼就不是勇健的人；菩薩也是這樣，如果對於各種煩惱產生恐懼就不是菩薩。又如有人進入戰場互相搏擊，不能戰勝對方反而被對方傷害，不能稱為勇健的人；如果各位菩薩被煩惱所傷害，就不能稱為菩薩。文殊師利（Manjushri）！如同清凈的水晶珠投入渾濁的水中，水就會變得清澈，而水晶珠不會被渾濁的水所污染；菩薩雖然與煩惱混合，卻不會被煩惱所染污。』 當時，勝金色女說完這些話后，問文殊師利（Manjushri）說：『怎樣的菩薩能夠脫離煩惱呢？』 文殊（Manjushri）回答說：『如果菩薩知道煩惱產生、知道煩惱滅亡，這不能稱為脫離煩惱的人。譬如明燈能夠驅散各種黑暗，如果與黑暗共存就不能稱為燈；這樣的菩薩如果看到煩惱產生、看到煩惱滅亡，就不能稱為脫離煩惱的菩薩。再者，脫離煩惱的菩薩，不見煩惱、不見清凈，非見非不見，離開心意識的人才稱為脫離煩惱；對於各種事物心有分別，乃至念及涅槃（Nirvana，佛教術語，指解脫）的人，這稱為沒有脫離煩惱。

【English Translation】 English version: Wherever one dwells, everything is pure; such a Bodhisattva who practices wisdom does not cling to any afflictions. Just as the void does not combine with the earth, so too, a Bodhisattva who practices wisdom does not combine with afflictions and their bonds. Just as Mount Chakravada (Iron Encircling Mountains) cannot be moved by the wind, so too, a Bodhisattva who practices wisdom cannot be moved by any afflictions. Just as a swan, when milk and water are mixed, only drinks the milk and does not take the water; so too, a Bodhisattva who practices wisdom, although mixed with all afflictions, only takes wisdom and does not take afflictions. Just as in Uttarakuru (one of the four continents in Buddhist cosmology), when men and women unite, they all go under a tree, and if they are not relatives, the branches of the tree will droop down to cover their bodies; so too, a Bodhisattva, for beings whose roots are not yet mature, does not readily bestow wisdom and transformation. 『Furthermore, Manjushri (a Bodhisattva)! I now do not feel alarmed or afraid of any afflictions. Why? Because I understand the nature of all afflictions and am skilled at donning the Bodhisattva's armor of fearlessness. For example, a brave person is not afraid when facing battle; if they feel fear, they are not brave. A Bodhisattva is the same; if they feel fear towards afflictions, they are not a Bodhisattva. Also, if someone enters a battle and fights, but cannot defeat the opponent and is instead harmed by them, they are not called brave; if Bodhisattvas are harmed by afflictions, they cannot be called Bodhisattvas. Manjushri (a Bodhisattva)! Just as a clear crystal bead, when thrown into muddy water, makes the water clear and is not stained by the muddy water; so too, a Bodhisattva, although mixed with afflictions, is not defiled by afflictions.』 At that time, the victorious golden-colored woman, having spoken these words, asked Manjushri (a Bodhisattva), saying, 『What kind of Bodhisattva can be free from afflictions?』 Manjushri (a Bodhisattva) replied, 『If a Bodhisattva knows the arising of afflictions and knows the cessation of afflictions, this is not called being free from afflictions. For example, a bright lamp can dispel all darkness; if it coexists with darkness, it cannot be called a lamp. If such a Bodhisattva sees the arising of afflictions and sees the cessation of afflictions, they cannot be called a Bodhisattva who is free from afflictions. Furthermore, a Bodhisattva who is free from afflictions does not see afflictions, does not see purity, neither sees nor does not see; one who is apart from mind, consciousness, and perception is called free from afflictions. One whose mind has discriminations about this and that, even one who thinks of Nirvana (the ultimate goal of Buddhism, liberation), is called not free from afflictions.』

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惱。何以故？或心或心數生，攀緣罪福故。此攀緣者名一切作行，若作行已是為流轉，若流轉法名實流轉，一切流轉名為煩惱。

「複次和合者名為煩惱。何者和合？眼與色和合、耳與聲和合、鼻與香和合、舌與味和合、身與觸和合、意與法和合，三昧與煩惱和合。何以故？見得三昧出沒相者名為煩惱。離惡覺者名離煩惱、離心行者名離煩惱、無功用者名離煩惱、離數量者名離煩惱。若有菩薩，自離煩惱復令他離，為解一切眾生縛故勤行精進，如來說此名離煩惱精進菩薩。」

時勝金色女問文殊師利言：「何者名為最勝精進菩薩？」

文殊師利言：「若有菩薩不證空法，于身見眾生悲心不捨，不證無相；于惡見眾生悲心不捨，不證無愿；于願行眾生悲心不捨，不證無作法；于作行眾生悲心不捨，不證無生法；于生老死眾生悲心不捨，不證無出法；于生滅眾生悲心不捨，不證聲聞、辟支佛果；住菩薩位，於一切眾生悲心不捨，是名最勝精進菩薩。譬如大海易入難出。何以故？無善方便故。如是聲聞、緣覺入空、無相、無作法中，無方便故不能自出；最勝精進菩薩有方便故能入能出。譬如有人入陣鬥戰，身無傷損而能免出，是最為難。如是菩薩入空、無相、無愿三解脫門，有方便故則能免出，是則名為

【現代漢語翻譯】 現代漢語譯本：煩惱。為什麼呢？因為心或者心所生起，攀緣罪與福的緣故。這種攀緣被稱為一切造作行為，如果有了造作行為就是流轉，如果是流轉之法就是真實的流轉，一切流轉都稱為煩惱。

再次，和合被稱為煩惱。什麼是和合呢？眼與色和合，耳與聲和合，鼻與香和合，舌與味和合，身與觸和合，意與法和合，三昧與煩惱和合。為什麼呢？因為見到獲得三昧后出現出沒之相的人，就稱為煩惱。遠離惡覺的人稱為遠離煩惱，遠離心行的人稱為遠離煩惱，無功用的人稱為遠離煩惱，遠離數量的人稱為遠離煩惱。如果有菩薩，自己遠離煩惱又令他人遠離，爲了解脫一切眾生的束縛而勤奮精進，如來說這種菩薩名為遠離煩惱精進菩薩。

這時，勝金色女問文殊師利（Manjushri）說：『什麼叫做最勝精進菩薩？』

文殊師利（Manjushri）說：『如果有菩薩不證悟空法，對於身見眾生悲心不捨，不證無相；對於惡見眾生悲心不捨，不證無愿；對於願行眾生悲心不捨，不證無作法；對於作行眾生悲心不捨，不證無生法；對於生老死眾生悲心不捨，不證無出法；對於生滅眾生悲心不捨，不證聲聞、辟支佛果；安住于菩薩的地位，對於一切眾生悲心不捨，這就叫做最勝精進菩薩。譬如大海容易進入卻難以出來。為什麼呢？因為沒有好的方法。像這樣聲聞、緣覺進入空、無相、無作法中，因為沒有方便的緣故不能自己出來；最勝精進菩薩因為有方便的緣故能夠進入也能夠出來。譬如有人進入戰場戰鬥，身體沒有受傷卻能夠免於出來，這是最為困難的。像這樣菩薩進入空、無相、無愿三解脫門，因為有方便的緣故就能夠免於出來，這就叫做』

【English Translation】 English version: Affliction. Why is that? Because the mind or mental states arise, clinging to the causes of sin and merit. This clinging is called all actions, and if there are actions, it is transmigration. If it is the law of transmigration, it is real transmigration, and all transmigration is called affliction.

Furthermore, combination is called affliction. What is combination? The eye combining with form, the ear combining with sound, the nose combining with smell, the tongue combining with taste, the body combining with touch, the mind combining with dharma, samadhi combining with affliction. Why is that? Because seeing the appearance of emergence and disappearance after attaining samadhi is called affliction. One who is free from evil perception is called free from affliction, one who is free from mental activity is called free from affliction, one who is without effort is called free from affliction, one who is free from quantity is called free from affliction. If there is a Bodhisattva who frees himself from affliction and also frees others, diligently practicing with vigor to liberate all beings from their bonds, the Tathagata calls this a Bodhisattva of vigor who is free from affliction.

At that time, the Golden Color Woman asked Manjushri (Manjushri) : 'What is called the most victorious vigorous Bodhisattva?'

Manjushri (Manjushri) said: 'If there is a Bodhisattva who does not realize the empty dharma, does not abandon compassion for beings with self-views, does not realize the absence of characteristics; does not abandon compassion for beings with evil views, does not realize the absence of wishes; does not abandon compassion for beings with wishful actions, does not realize the absence of action; does not abandon compassion for beings with actions, does not realize the absence of birth; does not abandon compassion for beings subject to birth, old age, and death, does not realize the absence of exit; does not abandon compassion for beings subject to birth and death, does not realize the fruits of Sravakas and Pratyekabuddhas; abiding in the Bodhisattva position, does not abandon compassion for all beings, this is called the most victorious vigorous Bodhisattva. It is like the great ocean, easy to enter but difficult to exit. Why is that? Because there are no skillful means. Likewise, Sravakas and Pratyekabuddhas enter into emptiness, absence of characteristics, and absence of action, and because they have no skillful means, they cannot exit on their own; the most victorious vigorous Bodhisattva, because he has skillful means, can enter and can exit. It is like someone entering a battlefield to fight, emerging unscathed, which is most difficult. Likewise, a Bodhisattva enters the three doors of liberation: emptiness, absence of characteristics, and absence of wishes, and because he has skillful means, he can emerge, and this is called'

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菩薩方便。」

勝金色女問文殊師利言：「云何名為菩薩方便？」

文殊師利言：「方便有二種：一者不捨生死，二者不住涅槃。復有二種：一者空門，二者惡見門。復有二種：一者無相門，二者相覺觀門。復有二種：一者無愿門，二者愿生門。復有二種：一者無作門，二者種善根行門。復有二種：一者無生門，二者示生門。復有二種：一者無出門，二者陰入界門。復有二種：一者寂滅門，二者出生門。復有二種：一者定門，二者教化門。復有二種：一者法界門，二者護正法門。復有二種：一者聲聞門，二者深心菩提行門。復有二種：一者辟支佛門，二者四無礙門。若有菩薩于如是等二種法門，為他示現無所執著，於一切法門亦復如是，是名方便。

「復有二種門：一者貪門，二者離貪門。復有二種：一者瞋門，二者離瞋門。復有二門：一者癡門，二者離癡門。復有二門：一者煩惱門，二者離煩惱門。復有二種：一者一切生門，二者離生門。此名菩薩方便門。

「復有二種：一者一切凡夫行門，二者一切學無學聲聞、辟支佛、菩薩、如來門。若能知此二種門者，是名菩薩最勝方便。」

大莊嚴法門經卷上 大正藏第 17 冊 No. 0818 大莊嚴法門經

大莊嚴法門

【現代漢語翻譯】 現代漢語譯本 『菩薩方便。』

勝金色女問文殊師利（Manjushri，智慧的菩薩）言：『如何稱之為菩薩方便？』

文殊師利言：『方便有二種：一是不捨生死，二是不住涅槃（Nirvana，佛教術語，指解脫）。復有二種：一是空門，二是惡見門。復有二種：一是無相門，二是相覺觀門。復有二種：一是無愿門，二是愿生門。復有二種：一是無作門，二是種善根行門。復有二種：一是無生門，二是示生門。復有二種：一是無出門，二是陰入界門。復有二種：一是寂滅門，二是出生門。復有二種：一是定門，二是教化門。復有二種：一是法界門，二是護正法門。復有二種：一是聲聞（Sravaka，聽聞佛法而修行的人）門，二是深心菩提（Bodhi，覺悟）行門。復有二種：一是辟支佛（Pratyekabuddha，獨自覺悟者）門，二是四無礙門。若有菩薩于如是等二種法門，為他示現無所執著，於一切法門亦復如是，是名方便。

『復有二種門：一是貪門，二是離貪門。復有二種：一是瞋門，二是離瞋門。復有二門：一是癡門，二是離癡門。復有二門：一是煩惱門，二是離煩惱門。復有二種：一是所有生門，二是離生門。此名菩薩方便門。

『復有二種：一是所有凡夫行門，二是所有學無學聲聞、辟支佛、菩薩、如來門。若能知此二種門者，是名菩薩最勝方便。』

大莊嚴法門經卷上 大正藏第 17 冊 No. 0818 大莊嚴法門經

大莊嚴法門

【English Translation】 English version 『Bodhisattva』s expedient means.』

The Superior Golden Woman asked Manjushri (Manjushri, the Bodhisattva of wisdom), 『What is called a Bodhisattva』s expedient means?』

Manjushri said, 『There are two kinds of expedient means: first, not abandoning birth and death; second, not dwelling in Nirvana (Nirvana, a Buddhist term referring to liberation). There are again two kinds: first, the gate of emptiness; second, the gate of evil views. There are again two kinds: first, the gate of no-form; second, the gate of form-perception and contemplation. There are again two kinds: first, the gate of no-wish; second, the gate of wishing to be born. There are again two kinds: first, the gate of no-action; second, the gate of cultivating roots of goodness. There are again two kinds: first, the gate of no-birth; second, the gate of showing birth. There are again two kinds: first, the gate of no-exit; second, the gate of the aggregates, entrances, and realms. There are again two kinds: first, the gate of stillness and extinction; second, the gate of arising. There are again two kinds: first, the gate of concentration; second, the gate of teaching and transforming. There are again two kinds: first, the gate of the Dharma realm; second, the gate of protecting the true Dharma. There are again two kinds: first, the gate of the Sravaka (Sravaka, a person who practices by listening to the Buddha's teachings); second, the gate of the profound mind of Bodhi (Bodhi, enlightenment). There are again two kinds: first, the gate of the Pratyekabuddha (Pratyekabuddha, a solitary enlightened one); second, the gate of the four unobstructed knowledges. If a Bodhisattva, with regard to these two kinds of Dharma gates, demonstrates non-attachment to others, and is the same with regard to all Dharma gates, this is called expedient means.』

『Again, there are two kinds of gates: first, the gate of greed; second, the gate of detachment from greed. There are again two kinds: first, the gate of anger; second, the gate of detachment from anger. There are again two kinds: first, the gate of delusion; second, the gate of detachment from delusion. There are again two kinds: first, the gate of afflictions; second, the gate of detachment from afflictions. There are again two kinds: first, the gate of all births; second, the gate of detachment from birth. This is called the Bodhisattva』s gate of expedient means.』

『Again, there are two kinds: first, the gate of all ordinary people』s practices; second, the gate of all learners and non-learners, Sravakas, Pratyekabuddhas, Bodhisattvas, and Tathagatas. If one can know these two kinds of gates, this is called the Bodhisattva』s supreme expedient means.』

The Great Adornment Dharma Gate Sutra, Volume 1 Taisho Tripitaka, Volume 17, No. 0818, The Great Adornment Dharma Gate Sutra

The Great Adornment Dharma Gate

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經卷下(亦名文殊師利神通力經，亦名勝金色光明德女經)

隋天竺三藏那連提耶舍譯

爾時世尊與侍者阿難，在耆阇崛山頂大經行處，遙贊文殊師利言：「善哉善哉。文殊師利！善說菩薩最勝精進方便法門，如汝所說。」贊此語時，其聲遍滿三千大千世界，一切大地六種震動。是時無量天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，帝釋天王、大梵天王、四天大王，皆悉尋聲同詣佛所，恭敬禮足卻住一面，俱白佛言：「世尊！向聞如來贊善哉聲遍大千界，地皆震動，未審如來讚歎誰耶？」

爾時世尊告諸大眾：「我向讚歎文殊師利。」

是時大眾復白佛言：「世尊！文殊師利今在何處？」

佛言：「在王舍城東門路上，共金色女為諸大眾敷演妙法。汝等若欲樂聞法者，宜可往彼。」是時一切天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，帝釋天王、大梵天王、四天大王，聞佛教已，俱詣文殊師利所，各現自身殊勝光明，雨天妙華遍王舍城及諸大眾。爾時一切人天大眾，皆得相見無有障礙。

時王舍城一切人民，見諸天眾及見妙華，皆共相隨往文殊師利所。爾時阿阇世王，以大威德莊嚴四兵及後宮婇女，亦皆往詣文殊師利所

【現代漢語翻譯】 現代漢語譯本：

經卷下（亦名《文殊師利神通力經》，亦名《勝金色光明德女經》）

隋朝天竺三藏那連提耶舍譯

當時，世尊與侍者阿難在耆阇崛山（Grdhrakuta）頂的大經行處，遙遙讚歎文殊師利（Manjushri）說：『善哉善哉。文殊師利！你善於宣說菩薩最殊勝的精進方便法門，正如你所說的那樣。』讚歎此語時，聲音遍滿三千大千世界，一切大地發生六種震動。當時，無量的天（Deva）、龍（Naga）、夜叉（Yaksa）、乾闥婆（Gandharva）、阿修羅（Asura）、迦樓羅（Garuda）、緊那羅（Kinnara）、摩睺羅伽（Mahoraga）、人非人等，帝釋天王（Sakra）、大梵天王（Mahabrahma）、四天大王（Four Heavenly Kings），都循著聲音一同來到佛陀處所，恭敬地禮拜佛足後退到一旁站立，一同稟告佛陀說：『世尊！剛才聽到如來讚歎善哉的聲音遍滿大千世界，大地都震動了，不知道如來讚歎的是誰呢？』

當時，世尊告訴諸位大眾說：『我剛才讚歎的是文殊師利。』

當時，大眾又稟告佛陀說：『世尊！文殊師利現在在哪裡呢？』

佛陀說：『在王舍城（Rajagrha）東門路上，與金色女一起為諸位大眾敷演妙法。你們如果想要聽聞佛法，可以前往那裡。』當時，一切天（Deva）、龍（Naga）、夜叉（Yaksa）、乾闥婆（Gandharva）、阿修羅（Asura）、迦樓羅（Garuda）、緊那羅（Kinnara）、摩睺羅伽（Mahoraga）、人非人等，帝釋天王（Sakra）、大梵天王（Mahabrahma）、四天大王（Four Heavenly Kings），聽聞佛陀的教誨后，一同前往文殊師利處所，各自顯現自身殊勝的光明，降下天上的美妙花朵遍佈王舍城（Rajagrha）和諸位大眾。當時，一切人天大眾，都能夠互相看見，沒有任何障礙。

當時王舍城（Rajagrha）的一切人民，看見諸天神眾以及美妙的花朵，都一起跟隨前往文殊師利處所。當時阿阇世王（Ajatasatru），以大威德莊嚴四種軍隊以及後宮的妃嬪宮女，也都前往文殊師利處所。

【English Translation】 English version:

Sutra Scroll (Volume) 2 (Also named Manjushri's Miraculous Power Sutra, also named the Auspicious Golden Light Virtue Woman Sutra)

Translated by Tripitaka Narendrayasas of Tianzhu (India) of the Sui Dynasty

At that time, the World Honored One, together with his attendant Ananda, was at the great walking place on the summit of Grdhrakuta (Vulture Peak), remotely praising Manjushri (Manjushri) saying: 'Excellent, excellent! Manjushri! You are skilled at expounding the most supreme and diligent expedient Dharma gate of the Bodhisattvas, just as you have said.' When this was praised, the sound filled the three thousand great thousand worlds, and all the earth shook in six ways. At that time, immeasurable Devas (gods), Nagas (dragons), Yakshas (spirits), Gandharvas (celestial musicians), Asuras (demi-gods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (great serpents), humans and non-humans, Sakra (Indra), Mahabrahma (Great Brahma), the Four Heavenly Kings (Four Heavenly Kings), all followed the sound and went to the Buddha's place, respectfully bowed at his feet and stood to one side, and together said to the Buddha: 'World Honored One! Just now we heard the Tathagata's voice of praise filling the great thousand world, and the earth shook. We do not know who the Tathagata is praising?'

At that time, the World Honored One told the great assembly: 'I was just praising Manjushri.'

At that time, the assembly again said to the Buddha: 'World Honored One! Where is Manjushri now?'

The Buddha said: 'He is on the road of the east gate of Rajagrha (Royal City), together with the golden woman, expounding the wonderful Dharma for the great assembly. If you wish to hear the Dharma, you should go there.' At that time, all the Devas (gods), Nagas (dragons), Yakshas (spirits), Gandharvas (celestial musicians), Asuras (demi-gods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (great serpents), humans and non-humans, Sakra (Indra), Mahabrahma (Great Brahma), the Four Heavenly Kings (Four Heavenly Kings), after hearing the Buddha's teaching, all went to Manjushri's place, each manifesting their own supreme light, raining heavenly wonderful flowers all over Rajagrha (Royal City) and the great assembly. At that time, all the humans and devas in the assembly could see each other without any obstruction.

At that time, all the people of Rajagrha (Royal City), seeing the assembly of devas and the wonderful flowers, all followed each other to Manjushri's place. At that time, King Ajatasatru (Ajatasatru), with great majesty, adorned the four divisions of his army and the concubines and palace women of the rear palace, and also went to Manjushri's place.

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。是時城中一切王子，大臣長者居士子等，見金色女心住寂滅，皆舍染心五根清凈，具諸慚愧無復煩惱。

時文殊師利，見此大眾于金色女無染心已，問金色女言：「汝今煩惱置在何處，令諸王子乃至居士子等不生染心？」

金色女言：「一切煩惱及眾生煩惱，皆住智慧解脫之岸、如如法界平等法中。彼諸煩惱非有生、非有滅，亦不安置，我如是知、如是正見煩惱體性。」

文殊師利語金色女言：「何者是煩惱體性？」

金色女言：「諸惡覺觀是煩惱體性，不凈攀緣故煩惱則生，清凈覺觀故煩惱如客，是故煩惱不與空智和合，不與無相無愿和合。如大毒蛇眼視人時人便消滅，若有智人持阿伽陀藥往彼蛇所，蛇聞藥氣即便失毒，乃至童子種種觸惱不能為害。文殊師利！我于昔時惡覺觀故顛倒心生，為煩惱火之所焚燒愛著自身，不知此身如沫如炎、如幻如化、如於夢中，受五欲樂如蜜涂刀，愚者貪味不覺傷舌。又如草露見日便消，不知諸行無常迅速，不知五陰一向常苦，不知自身性不清凈，不知一切法離我我所種種差別，不知自無所見令他闇蔽，不知自縛復令他縛。我未聞法於此諸法不得解脫，我今聞法得智慧已，于諸煩惱而得解脫，是故一切眾生於我身所不生貪心。文殊師利！譬如光明不與闇

【現代漢語翻譯】 現代漢語譯本：當時城中所有的王子、大臣、長者、居士子等，見到金色女心住在寂滅之中，都捨棄了染污之心，五根清凈，具備了慚愧之心，不再有煩惱。

這時，文殊師利（Manjushri，智慧的象徵），見到這些大眾對於金色女沒有染污之心后，問金色女說：『你現在把煩惱安置在什麼地方，使得這些王子乃至居士子等不生起染污之心？』

金色女說：『一切煩惱以及眾生的煩惱，都安住在智慧解脫的彼岸、如如法界（Tathata-dhatu，真如的境界）平等法中。這些煩惱既沒有生起，也沒有滅去，也不需要安置，我這樣知道、這樣正確地看待煩惱的體性。』

文殊師利問金色女說：『什麼是煩惱的體性？』

金色女說：『各種邪惡的覺觀就是煩惱的體性，因為不凈的攀緣，所以煩惱就產生；因為清凈的覺觀，所以煩惱就像客人一樣。因此，煩惱不與空智（Sunyata-jnana，對空性的智慧）和合，不與無相（animitta，沒有現象）、無愿（apranihita，沒有愿求）和合。就像大毒蛇用眼睛看著人的時候，人就會立刻消亡；如果有智慧的人拿著阿伽陀藥（agada，萬靈藥）到那條蛇那裡，蛇聞到藥的氣味就會立刻失去毒性，甚至小孩子用各種方式觸碰冒犯它，也不能造成傷害。文殊師利！我過去因為邪惡的覺觀，所以生起顛倒之心，被煩惱的火焰所焚燒，愛戀執著自身，不知道這個身體就像水泡、像火焰、像幻影、像變化一樣，就像在夢中一樣，享受五欲的快樂就像舔舐塗了蜜的刀刃，愚蠢的人貪圖味道卻不覺得會割傷舌頭。又像草上的露水見到太陽就消散，不知道諸行（samskara，一切有為法）無常迅速，不知道五陰（panca-skandha，色、受、想、行、識五種構成要素）一向都是痛苦的，不知道自身的本性不清凈，不知道一切法遠離了我以及我所擁有的種種差別，不知道自己沒有所見反而讓別人陷入黑暗，不知道自己被束縛又讓別人被束縛。我沒有聽聞佛法的時候，對於這些法不能得到解脫，我現在聽聞佛法得到智慧后，對於各種煩惱就得到了解脫，所以一切眾生對於我的身體不會生起貪心。文殊師利！譬如光明不與黑暗

【English Translation】 English version: At that time, all the princes, great ministers, elders, and lay disciples in the city, seeing the golden-colored woman's mind abiding in stillness and extinction, all abandoned their defiled minds, their five roots were purified, they possessed all shame and remorse, and were free from afflictions.

Then, Manjushri (symbol of wisdom), seeing that this assembly had no defiled thoughts towards the golden-colored woman, asked her, 'Where do you place your afflictions now, that these princes and even lay disciples do not give rise to defiled thoughts?'

The golden-colored woman said, 'All afflictions and the afflictions of all beings abide in the shore of wisdom and liberation, in the equal Dharma of the Suchness Realm (Tathata-dhatu, the realm of Suchness). These afflictions neither arise nor cease, nor do they need to be placed anywhere. I know this and rightly see the nature of afflictions in this way.'

Manjushri asked the golden-colored woman, 'What is the nature of afflictions?'

The golden-colored woman said, 'Evil thoughts and perceptions are the nature of afflictions. Because of impure clinging, afflictions arise; because of pure thoughts and perceptions, afflictions are like guests. Therefore, afflictions do not harmonize with the wisdom of emptiness (Sunyata-jnana, wisdom of emptiness), nor do they harmonize with the signless (animitta, without characteristics) and the wishless (apranihita, without aspirations). It is like a great poisonous snake whose gaze can kill a person instantly. But if a wise person brings the agada (agada, panacea) medicine to the snake, the snake will lose its poison upon smelling the medicine, and even if children touch or offend it in various ways, it cannot cause harm. Manjushri! In the past, because of evil thoughts and perceptions, I gave rise to a reversed mind, and I was burned by the fire of afflictions, loving and clinging to myself, not knowing that this body is like a bubble, like a flame, like an illusion, like a transformation, like a dream, enjoying the pleasures of the five desires like licking a knife smeared with honey. A foolish person craves the taste but does not realize it will cut the tongue. It is also like dew on the grass that disappears when the sun rises, not knowing that all conditioned things (samskara, all conditioned phenomena) are impermanent and swift, not knowing that the five aggregates (panca-skandha, the five aggregates of form, feeling, perception, mental formations, and consciousness) are always suffering, not knowing that one's own nature is impure, not knowing that all dharmas are separate from the various distinctions of self and what belongs to self, not knowing that one is blind and causes others to be blinded, not knowing that one is bound and causes others to be bound. Before I heard the Dharma, I could not be liberated from these dharmas. Now that I have heard the Dharma and gained wisdom, I have been liberated from all afflictions. Therefore, all beings do not give rise to greed towards my body. Manjushri! It is like light not being with darkness.'

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住，如是離貪心者煩惱不住。」

爾時金色女對文殊師利說是法已，白文殊師利言：「一切天人大眾雲集，唯愿慈悲具說法力，開示人天令知一切煩惱體性，知體性已於諸眾生起憐愍心，為諸眾生得安隱故，發阿耨多羅三藐三菩提心。」

時文殊師利復作是言：「此煩惱體性難信難解。何以故？此煩惱性即是菩提故。譬如火未出時不能燒薪，如是不生煩惱于流轉中不受生死；如火出已即能燒薪，惡覺生者流轉生死。譬如火燒大𧂐草木火勢難滅，如是惡見毒心與煩惱合，於三界中熾然常燒無有休息。譬如無薪火不得然，如是遠離惡見煩惱不生三界。譬如火然設百千歲，無有利益亦不增多，煩惱熾火亦復如是，至百千年無所利益亦不增多。譬如火滅不至方所，如是智慧滅諸煩惱，亦復如是不至方所。譬如猛火無能入者，如是自性清凈，客塵煩惱生而不能染。」

爾時文殊師利問金色女言：「云何見身？」

金色女言：「如見水中月。」

又問：「云何見五陰？」

女言：「如見佛所化人。」

又問：「云何見十八界？」

女言：「如見劫火燒諸世界。」

又問：「云何見十二入？」

女言：「如不作業行。」

又問：「云何見四眾？」

女言

【現代漢語翻譯】 現代漢語譯本：『安住於此，像這樣遠離貪心的人，煩惱就不會停留。』

這時，金色女對文殊師利（Manjushri，智慧的象徵）說完這些法后，對文殊師利說：『一切天人和大眾都聚集在這裡，只希望您能慈悲地運用說法之力，開示人天，讓他們瞭解一切煩惱的體性。瞭解體性后，對所有眾生生起憐憫之心，爲了讓眾生得到安穩，發起阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）。』

這時，文殊師利又這樣說：『這煩惱的體性難以相信，難以理解。為什麼呢？因為這煩惱的性質就是菩提（bodhi，覺悟）的緣故。譬如火沒有出現時不能燃燒柴薪，同樣，不生起煩惱就不會在輪迴中承受生死；如火出現后就能燃燒柴薪，惡念產生就會在輪迴中流轉生死。譬如火燃燒大量的𧂐草和樹木，火勢難以熄滅，像這樣惡見毒心與煩惱結合，在三界（trailokya，欲界、色界、無色界）中熾烈燃燒，沒有停息。譬如沒有柴薪火就無法燃燒，同樣，遠離惡見，煩惱就不會在三界中產生。譬如火燃燒，即使經過百千年，也沒有利益，也不會增多，煩惱的熾火也是這樣，即使經過百千年，也沒有利益，也不會增多。譬如火熄滅后不會到達任何地方，同樣，智慧熄滅所有煩惱，也同樣不會到達任何地方。譬如猛烈的火沒有人能夠進入，同樣，自性清凈，客塵煩惱產生也不能夠污染。』

這時，文殊師利問金色女說：『如何看待身體？』

金色女說：『如看待水中的月亮。』

又問：『如何看待五陰（skandha，色、受、想、行、識）？』

女說：『如看待佛所化現的人。』

又問：『如何看待十八界（dhatus，眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六境，眼識、耳識、鼻識、舌識、身識、意識六識）？』

女說：『如看待劫火焚燒所有世界。』

又問：『如何看待十二入（ayatanas，六根和六塵）？』

女說：『如不造作的行為。』

又問：『如何看待四眾（bhiksu，比丘，bhiksuni，比丘尼，upasaka，優婆塞，upasika，優婆夷）？』

女說

【English Translation】 English version: 'Dwelling thus, for those who are free from greed, afflictions do not abide.'

At that time, the Golden Woman, having spoken this Dharma to Manjushri (symbol of wisdom), said to Manjushri: 'All the gods and humans have gathered here. I only hope that you will compassionately use the power of Dharma to enlighten gods and humans, so that they may understand the nature of all afflictions. Having understood their nature, may they generate compassion for all beings, and for the sake of the peace and happiness of all beings, may they generate the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment).'

At that time, Manjushri again said: 'The nature of these afflictions is difficult to believe and difficult to understand. Why? Because the nature of these afflictions is Bodhi (enlightenment). For example, when fire has not yet appeared, it cannot burn firewood; likewise, if afflictions do not arise, one will not undergo birth and death in samsara (cycle of rebirth). Just as when fire appears, it can burn firewood, when evil thoughts arise, one will transmigrate in samsara. For example, when fire burns a large amount of 𧂐 grass and trees, the fire is difficult to extinguish; likewise, when evil views and poisonous minds combine with afflictions, they burn fiercely in the three realms (desire realm, form realm, formless realm) without ceasing. For example, without firewood, fire cannot burn; likewise, if one is far from evil views, afflictions will not arise in the three realms. For example, if a fire burns for hundreds of thousands of years, it will not be beneficial nor will it increase; the fire of afflictions is also like this, even after hundreds of thousands of years, it will not be beneficial nor will it increase. For example, when a fire is extinguished, it does not go anywhere; likewise, when wisdom extinguishes all afflictions, it also does not go anywhere. For example, no one can enter a raging fire; likewise, the self-nature is pure, and the adventitious afflictions arise but cannot defile it.'

At that time, Manjushri asked the Golden Woman: 'How do you view the body?'

The Golden Woman said: 'Like seeing the moon in the water.'

He further asked: 'How do you view the five skandhas (form, feeling, perception, volition, consciousness)?'

The woman said: 'Like seeing a person manifested by the Buddha.'

He further asked: 'How do you view the eighteen dhatus (six sense organs, six sense objects, and six consciousnesses)?'

The woman said: 'Like seeing the fire of the kalpa (aeon) burning all the worlds.'

He further asked: 'How do you view the twelve ayatanas (six sense organs and six sense objects)?'

The woman said: 'Like actions without creation.'

He further asked: 'How do you view the four assemblies (monks, nuns, laymen, laywomen)?'

The woman said

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：「如見上虛空。」

又問：「云何觀自身？」

金色女言：「知從父母和合而生。」

又問：「云何見我身？」

女言：「如盲人見色。」

又問：「汝今聽此法耶？」

金色女言：「如幻人聽法。」

又問：「汝發阿耨多羅三藐三菩提心耶？」

金色女言：「我已發心，不復更發。」

又問：「汝行檀那波羅蜜耶？」

女言：「煩惱中不行亦不捨。」

又問：「汝滿尸波羅蜜耶？」

女言：「滿，如虛空滿。」

又問：「汝修羼提波羅蜜耶？」

女言：「已修，如一切眾生不生不出。」

又問：「汝發毗梨耶波羅蜜耶？」

女言：「已發，如一切法不可得。」

又問：「汝住禪波羅蜜耶？」

女言：「已住，如法界中住。」

又問：「汝滿般若波羅蜜耶？」

女言：「已滿。云何滿？不增不減方便智故。」

又問：「汝修慈耶？」

女言：「已修，如一切眾生不生。」

又問：「菩薩大悲當於何求？」

女言：「於一切眾生煩惱中求。何以故？若眾生無煩惱者，菩薩不發阿耨多羅三藐三菩提心。」

文殊師利言：「喜心當於何求？」

女言

【現代漢語翻譯】 現代漢語譯本 『就像看見上面的虛空。』

又問：『如何觀察自身？』

金色女說：『知道是從父母和合而生。』

又問：『如何看待我的身體？』

女說：『就像盲人看顏色。』

又問：『你現在聽聞此法嗎？』

金色女說：『就像幻化出來的人聽法。』

又問：『你發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）嗎？』

金色女說：『我已經發起了，不再重新發起。』

又問：『你行持檀那波羅蜜（dāna-pāramitā，佈施波羅蜜）嗎？』

女說：『在煩惱中不行持也不捨棄。』

又問：『你圓滿了尸波羅蜜（śīla-pāramitā，持戒波羅蜜）嗎？』

女說：『圓滿，就像虛空圓滿一樣。』

又問：『你修習羼提波羅蜜（kṣānti-pāramitā，忍辱波羅蜜）嗎？』

女說：『已經修習，就像一切眾生不生不滅一樣。』

又問：『你發起了毗梨耶波羅蜜（vīrya-pāramitā，精進波羅蜜）嗎？』

女說：『已經發起，就像一切法不可得一樣。』

又問：『你安住于禪波羅蜜（dhyāna-pāramitā，禪定波羅蜜）嗎？』

女說：『已經安住，就像安住在法界中一樣。』

又問：『你圓滿了般若波羅蜜（prajñā-pāramitā，智慧波羅蜜）嗎？』

女說：『已經圓滿。如何圓滿？因為不增不減的方便智慧。』

又問：『你修習慈心嗎？』

女說：『已經修習，就像一切眾生不生一樣。』

又問：『菩薩的大悲心應當在哪裡求得？』

女說：『在一切眾生的煩惱中求得。為什麼呢？如果眾生沒有煩惱，菩薩就不會發起阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）。』

文殊師利（Mañjuśrī）說：『喜心應當在哪裡求得？』

女說

【English Translation】 English version 『Like seeing the space above.』

Again asked: 『How to contemplate oneself?』

The golden-colored woman said: 『Knowing that it arises from the union of parents.』

Again asked: 『How to see my body?』

The woman said: 『Like a blind person seeing color.』

Again asked: 『Are you now listening to this Dharma?』

The golden-colored woman said: 『Like an illusionary person listening to the Dharma.』

Again asked: 『Have you generated the Anuttara-samyak-sambodhi-citta (anuttara-samyak-sambodhi-citta, unsurpassed perfect enlightenment mind)?』

The golden-colored woman said: 『I have already generated it, and will not generate it again.』

Again asked: 『Do you practice Dāna-pāramitā (dāna-pāramitā, the perfection of giving)?』

The woman said: 『In afflictions, I neither practice nor abandon it.』

Again asked: 『Have you fulfilled Śīla-pāramitā (śīla-pāramitā, the perfection of morality)?』

The woman said: 『Fulfilled, like the emptiness of space is fulfilled.』

Again asked: 『Do you cultivate Kṣānti-pāramitā (kṣānti-pāramitā, the perfection of patience)?』

The woman said: 『Already cultivated, like all beings neither arising nor ceasing.』

Again asked: 『Have you generated Vīrya-pāramitā (vīrya-pāramitā, the perfection of diligence)?』

The woman said: 『Already generated, like all dharmas are unattainable.』

Again asked: 『Do you abide in Dhyāna-pāramitā (dhyāna-pāramitā, the perfection of meditation)?』

The woman said: 『Already abiding, like abiding in the Dharmadhatu.』

Again asked: 『Have you fulfilled Prajñā-pāramitā (prajñā-pāramitā, the perfection of wisdom)?』

The woman said: 『Already fulfilled. How fulfilled? Because of the wisdom of expedient means that neither increases nor decreases.』

Again asked: 『Do you cultivate loving-kindness?』

The woman said: 『Already cultivated, like all beings not arising.』

Again asked: 『Where should a Bodhisattva's great compassion be sought?』

The woman said: 『It should be sought in the afflictions of all beings. Why? If beings had no afflictions, the Bodhisattva would not generate the Anuttara-samyak-sambodhi-citta (anuttara-samyak-sambodhi-citta, unsurpassed perfect enlightenment mind).』

Mañjuśrī (Mañjuśrī) said: 『Where should the mind of joy be sought?』

The woman said:

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：「于最勝信清凈菩提喜心中求。」

文殊師利言：「菩薩舍心云何滿？」

女言：「舍離一切眾生斗諍是名為滿，遠離一切諸法諍論是故名滿。」

文殊師利言：「云何名諍論？」

女言：「若菩薩自言：『我當舍離一切煩惱，度脫一切眾生。』是名諍論。」

文殊師利又言：「與誰諍論？」

女言：「一切外道。」

又問：「誰是外道？」

女言：「於他邪說隨順忍受是名外道。」

「複次，菩薩忍心從何而生？」

女言：「從一切眾生惱亂中生。何以故？若不惱亂，忍心不生故。若菩薩受諸眾生呵罵打辱，其心如地不起怨恨，是名為忍。」

文殊師利言：「云何瞋恨？」

女言：「瞋恨者能滅百劫所作善業，是名瞋恨。」

又問：「云何非瞋恨？」

女言：「若於一切煩惱境中無所障礙，名無瞋恨。」

文殊師利言：「菩薩于諍論中雲何能勝？」

女言：「菩薩於一切法無所分別亦無所得，是名為勝。」

文殊復言：「云何菩薩遠離魔怨？」

女言：「菩薩雖現行魔業，無所染著，是則名為遠離魔怨。何以故？菩薩雖現五陰煩惱，不與五陰煩惱和合，體性無染故。菩薩雖示生死教化眾生，知

【現代漢語翻譯】 現代漢語譯本：『在最殊勝的信心、清凈的菩提喜悅心中尋求。』

文殊師利（Manjushri，智慧的象徵）問：『菩薩的舍心如何才能圓滿？』

女答：『捨棄一切眾生的爭鬥，這叫做圓滿；遠離一切諸法的爭論，所以叫做圓滿。』

文殊師利問：『什麼叫做爭論？』

女答：『如果菩薩自己說：「我應當捨棄一切煩惱，度脫一切眾生。」這就叫做爭論。』

文殊師利又問：『與誰爭論？』

女答：『一切外道。』

又問：『誰是外道？』

女答：『對於其他邪說隨順忍受，這就叫做外道。』

『再者，菩薩的忍心從何處產生？』

女答：『從一切眾生的惱亂中產生。為什麼呢？如果沒有惱亂，忍心就不會產生。如果菩薩受到眾生的呵罵、打辱，他的心像大地一樣不起怨恨，這就叫做忍。』

文殊師利問：『什麼是嗔恨？』

女答：『嗔恨能夠毀滅百劫所做的善業，這就叫做嗔恨。』

又問：『什麼不是嗔恨？』

女答：『如果在一切煩惱境界中沒有所障礙，就叫做沒有嗔恨。』

文殊師利問：『菩薩在爭論中如何能夠獲勝？』

女答：『菩薩對於一切法沒有分別也沒有所得，這就叫做獲勝。』

文殊又問：『菩薩如何遠離魔怨？』

女答：『菩薩雖然示現行魔業，但沒有染著，這就叫做遠離魔怨。為什麼呢？菩薩雖然示現五陰（skandha，構成個體存在的五種要素：色、受、想、行、識）煩惱，不與五陰煩惱和合，體性沒有染污的緣故。菩薩雖然示現生死教化眾生，知道』

【English Translation】 English version: 'Seek within the most supreme faith, pure Bodhi (enlightenment) joy mind.'

Manjushri (symbol of wisdom) said, 'How is a Bodhisattva's (one on the path to enlightenment) heart of giving perfected?'

The woman replied, 'Relinquishing all strife among sentient beings is called perfection; distancing oneself from all debates about dharmas (teachings) is therefore called perfection.'

Manjushri said, 'What is called debate?'

The woman replied, 'If a Bodhisattva says to themselves, 'I shall relinquish all afflictions and liberate all sentient beings,' this is called debate.'

Manjushri further said, 'With whom does one debate?'

The woman replied, 'All non-Buddhists.'

He further asked, 'Who are the non-Buddhists?'

The woman replied, 'To compliantly endure other heretical teachings is called being a non-Buddhist.'

'Furthermore, from where does a Bodhisattva's heart of patience arise?'

The woman replied, 'It arises from the vexations of all sentient beings. Why? If there is no vexation, the heart of patience will not arise. If a Bodhisattva receives scolding, abuse, and beatings from sentient beings, their heart is like the earth, not giving rise to resentment; this is called patience.'

Manjushri said, 'What is hatred?'

The woman replied, 'Hatred is that which can destroy the good deeds accumulated over hundreds of kalpas (eons), this is called hatred.'

He further asked, 'What is non-hatred?'

The woman replied, 'If there are no obstructions within all realms of affliction, this is called non-hatred.'

Manjushri said, 'How can a Bodhisattva be victorious in debate?'

The woman replied, 'If a Bodhisattva has no discrimination towards all dharmas and nothing to be gained, this is called victory.'

Manjushri further asked, 'How does a Bodhisattva distance themselves from demonic adversaries?'

The woman replied, 'Although a Bodhisattva appears to engage in demonic activities, they are not attached to them; this is called distancing oneself from demonic adversaries. Why? Although a Bodhisattva manifests the five skandhas (the five aggregates that constitute individual existence: form, feeling, perception, mental formations, and consciousness) and afflictions, they do not unite with the five skandhas and afflictions, because their nature is without defilement. Although a Bodhisattva demonstrates birth and death to teach sentient beings, they know'

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一切法無去來故，雖為眾生說天魔道，於一切智中自身遠離我我所故。」

文殊問言：「菩薩云何教化眾生？」

女言：「當修方便般若波羅蜜，能教化故。」

文殊又言：「菩薩云何安住一切眾生？」

女言：「如菩薩自住智中，一切眾生亦如是住。」

文殊師利言：「女子！一切大眾聞汝說法，心生愛樂恭敬于汝。」

女言：「文殊師利！不應如是恭敬供養，如是供養者不名供養。何以故？若見自身、他身及見有法而可說者，不名供養；若不見自身、他身及有法者，是名供養。如是無聞無著是名聽法，亦名供養。」

文殊師利言：「云何法供養？」

女言：「若觀身如夢、說者如幻、所聞法如響，如是信已不作二種解脫，是名法供養。」

文殊問言：「云何聽法？」

女言：「如說修行是名聽法。」

是金色女以文殊師利童子神通力故，又以自身過去善根智慧力故，于彼眾中如法說法。爾時金色女說此法時，眾中有億千人，發阿耨多羅三藐三菩提心。復有過去深種善根諸天人眾，其數五百得無生法忍。三萬三千天人，遠塵離垢得法眼凈。勝金色女凈心歡喜得順法忍，得順忍已禮文殊師利足，自於己身深生慚愧，作如是言：「我于正法猶如死

【現代漢語翻譯】 現代漢語譯本：'一切法沒有來去，所以即使爲了眾生宣說天道和魔道，在一切智慧中，自身也遠離了我和我所。'

文殊菩薩問道：'菩薩如何教化眾生？'

女子回答說：'應當修習方便般若波羅蜜（Prajna Paramita，智慧到彼岸），才能教化眾生。'

文殊菩薩又問道：'菩薩如何安住一切眾生？'

女子回答說：'如同菩薩安住在智慧之中，一切眾生也同樣安住。'

文殊師利（Manjusri，文殊菩薩）說：'女子！一切大眾聽了你說法，心中生起愛慕和恭敬。'

女子說：'文殊師利！不應該這樣恭敬供養，這樣的供養不叫做供養。為什麼呢？如果見到自身、他人之身，以及見到有法可以宣說，不叫做供養；如果不見自身、他人之身，以及有法，這叫做供養。像這樣無所聞、無所執著，這叫做聽法，也叫做供養。'

文殊師利問道：'什麼是法供養？'

女子回答說：'如果觀察身體如夢幻，說法者如幻化，所聽聞的法如迴響，像這樣相信后不作兩種解脫（二乘的解脫），這叫做法供養。'

文殊菩薩問道：'如何聽法？'

女子回答說：'如所說而修行，這叫做聽法。'

這位金色女因為文殊師利童子（Manjusri Kumara，文殊菩薩的童子相）的神通力，又因為自身過去善根和智慧的力量，在那大眾之中如法說法。當時金色女說此法時，眾中有億千人，發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。又有過去深種善根的諸天人眾，其中五百人得到了無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的證悟）。三萬三千天人，遠離塵垢得到了法眼凈（Dharma-caksu，清凈的智慧之眼）。勝金色女內心清凈歡喜，得到了順法忍（Anulomiki-ksanti，隨順真理的忍耐），得到順法忍后禮拜文殊師利的腳，對自己深深感到慚愧，這樣說道：'我對於正法猶如已死。'

【English Translation】 English version: 'Because all dharmas have no coming or going, even though one speaks of the paths of gods and demons for the sake of sentient beings, in all wisdom, one is oneself far from 'I' and 'mine.'

Manjusri (Manjusri, the Bodhisattva of Wisdom) asked: 'How does a Bodhisattva teach sentient beings?'

The woman replied: 'One should cultivate expedient Prajna Paramita (Prajna Paramita, Perfection of Wisdom), for it is able to teach.'

Manjusri further asked: 'How does a Bodhisattva settle all sentient beings?'

The woman replied: 'Just as a Bodhisattva dwells in wisdom, so too do all sentient beings dwell.'

Manjusri (Manjusri, the Bodhisattva of Wisdom) said: 'Woman! All the assembly, hearing your teaching, give rise to love and respect for you.'

The woman said: 'Manjusri! One should not offer respect and offerings in this way, for such offerings are not called offerings. Why? If one sees oneself, another's self, and sees dharmas that can be spoken of, this is not called an offering; if one does not see oneself, another's self, and dharmas, this is called an offering. Such non-hearing and non-attachment is called listening to the Dharma, and is also called an offering.'

Manjusri asked: 'What is Dharma offering?'

The woman replied: 'If one observes the body as a dream, the speaker as an illusion, and the Dharma heard as an echo, having believed thus, one does not make two kinds of liberation (liberation of two vehicles), this is called Dharma offering.'

Manjusri asked: 'How does one listen to the Dharma?'

The woman replied: 'To practice as spoken is called listening to the Dharma.'

This golden-colored woman, through the spiritual power of Manjusri Kumara (Manjusri Kumara, the youth form of Manjusri), and also through the power of her own past good roots and wisdom, taught the Dharma in accordance with the Dharma in that assembly. At the time when the golden-colored woman spoke this Dharma, among the assembly were billions of people who gave rise to the mind of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi-citta, the mind of unsurpassed, complete, and perfect enlightenment). Moreover, there were multitudes of gods and humans who had deeply planted good roots in the past, among whom five hundred attained Anutpattika-dharma-kshanti (Anutpattika-dharma-kshanti, the patient acceptance of the non-arising of all dharmas). Thirty-three thousand gods and humans, far from dust and defilement, attained the Dharma-caksu (Dharma-caksu, the pure eye of wisdom). The victorious golden-colored woman, with a pure and joyful mind, attained Anulomiki-ksanti (Anulomiki-ksanti, the patient acceptance that accords with the Dharma), and having attained Anulomiki-ksanti, she bowed at the feet of Manjusri, and deeply felt shame for herself, saying thus: 'I am like one dead to the true Dharma.'

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人，唯愿慈愍聽我出家。」

文殊師利言：「菩薩出家者，非以自身剃髮名為出家。何以故？若能發大精進為除一切眾生煩惱，是名菩薩出家。非以自身披著染衣名為出家，勤斷眾生三毒染心是名出家。非自持戒行名為出家，能令毀禁安住凈戒是名出家。非以阿蘭若處獨坐思惟名為出家，能于女色生死流轉以慧方便化令解脫是名出家。非以自身守護律儀名為出家，若能廣起四無量心安置眾生是名出家。非以自身修行善法名為出家，能令眾生增益善根是名出家。非以自身得入涅槃名為出家，為欲安置一切眾生入大涅槃是為出家。非以自身除煩惱故名為出家，勤斷一切眾生煩惱名為出家。非以自能將護身心名為出家，將護一切眾生名為出家。非以自解身心縛故名為出家，為解一切眾生身心縛故名為出家。非以自身于生死怖畏得解脫故名為出家，能除一切眾生生死怖畏令得脫者名為出家。非以自樂涅槃名為出家，勤行精進為令眾生滿足一切佛法故名為出家。」

文殊師利言：「女子！夫出家者，於一切眾生起慈悲心名為出家。出家者，不見一切眾生惡亦不取相名為出家。出家者，不舉他罪，有慚愧者教令懺悔是名出家。女子！出家者難，名為屬他；菩薩不爾，身心自在無系屬故。」

女言：「云何出家名

【現代漢語翻譯】 現代漢語譯本：人，只希望您慈悲憐憫，允許我出家。

文殊師利（Manjushri，智慧的象徵）說：『菩薩（Bodhisattva，追求覺悟的修行者）的出家，不是以自身剃髮就叫做做出家。為什麼呢？如果能夠發起大精進心，爲了去除一切眾生的煩惱，這叫做菩薩出家。不是以自身披上染色衣服就叫做做出家，勤奮斷除眾生的貪嗔癡三毒染心，這叫做做出家。不是以自身持守戒律就叫做做出家，能夠使毀犯戒律的人安住在清凈的戒律中，這叫做做出家。不是以在阿蘭若（Aranya，寂靜處）獨自靜坐思惟就叫做做出家，能夠對於女色生死流轉，用智慧方便教化，使他們解脫，這叫做做出家。不是以自身守護律儀就叫做做出家，如果能夠廣發四無量心（慈悲喜捨），安置眾生，這叫做做出家。不是以自身修行善法就叫做做出家，能夠使眾生增長善根，這叫做做出家。不是以自身得入涅槃（Nirvana，寂滅）就叫做做出家，爲了安置一切眾生進入大涅槃，這才是出家。不是以自身去除煩惱的緣故叫做做出家，勤奮斷除一切眾生的煩惱才叫做做出家。不是以自己能夠將養守護身心叫做做出家，將養守護一切眾生才叫做做出家。不是以自己解脫身心束縛的緣故叫做做出家，爲了解脫一切眾生的身心束縛的緣故才叫做做出家。不是以自身對於生死怖畏得到解脫的緣故叫做做出家，能夠去除一切眾生的生死怖畏，使他們得到解脫的，才叫做做出家。不是以自己安樂於涅槃叫做做出家，勤奮修行精進，爲了使眾生滿足一切佛法的緣故才叫做做出家。』

文殊師利說：『女子！所謂出家的人，對於一切眾生生起慈悲心，這叫做做出家。出家的人，不見一切眾生的過惡，也不執取表相，這叫做做出家。出家的人，不揭發別人的罪過，對於有慚愧心的人，教導他們懺悔，這叫做做出家。女子！出家這件事很難，叫做屬於他人；菩薩不是這樣，身心自在沒有繫縛的緣故。』

女子說：『怎樣的出家叫做』

【English Translation】 English version: I only wish that you would compassionately listen to my request to renounce the household life (to become a monastic).'

Manjushri (symbol of wisdom) said, 'A Bodhisattva's (a practitioner seeking enlightenment) renunciation of household life is not merely shaving one's head. Why is that? If one can generate great diligence to remove the afflictions of all sentient beings, that is called a Bodhisattva's renunciation. It is not merely wearing dyed robes that is called renunciation; diligently cutting off the three poisons (greed, hatred, and delusion) that taint the minds of sentient beings is called renunciation. It is not merely upholding precepts oneself that is called renunciation; being able to settle those who violate precepts in pure precepts is called renunciation. It is not merely sitting alone in a quiet place (Aranya) and contemplating that is called renunciation; being able to transform and liberate those who are caught in the cycle of birth and death due to attachment to female forms, using wisdom and skillful means, is called renunciation. It is not merely guarding one's own precepts that is called renunciation; if one can broadly generate the four immeasurable minds (loving-kindness, compassion, joy, and equanimity) and settle sentient beings, that is called renunciation. It is not merely cultivating good deeds oneself that is called renunciation; being able to increase the good roots of sentient beings is called renunciation. It is not merely entering Nirvana (liberation) oneself that is called renunciation; desiring to settle all sentient beings into great Nirvana is called renunciation. It is not merely removing one's own afflictions that is called renunciation; diligently cutting off the afflictions of all sentient beings is called renunciation. It is not merely taking care of one's own body and mind that is called renunciation; taking care of all sentient beings is called renunciation. It is not merely freeing oneself from the bonds of body and mind that is called renunciation; freeing all sentient beings from the bonds of body and mind is called renunciation. It is not merely liberating oneself from the fear of birth and death that is called renunciation; being able to remove the fear of birth and death from all sentient beings and liberate them is called renunciation. It is not merely enjoying Nirvana oneself that is called renunciation; diligently practicing with vigor to fulfill all the Buddha-dharma for sentient beings is called renunciation.'

Manjushri said, 'Woman! For one who has renounced the household life, generating a mind of loving-kindness and compassion towards all sentient beings is called renunciation. For one who has renounced the household life, not seeing the faults of all sentient beings and not grasping at appearances is called renunciation. For one who has renounced the household life, not exposing the faults of others, and teaching those who have shame to repent, is called renunciation. Woman! Renunciation is difficult; it is called belonging to others. A Bodhisattva is not like that, because their body and mind are free and unattached.'

The woman said, 'What kind of renunciation is called...'

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為屬他？」

文殊師利言：「屬戒者名為出家，破戒者不名出家；屬三昧者名為出家，亂心者不名出家；屬智慧者名為出家，愚癡者不名出家；屬解脫者名為出家，離解脫者不名出家。」

女子言：「文殊師利！云何菩薩名不屬他？」

文殊師利言：「菩薩內自證法不從他學，名不屬他，何以故？菩薩於一切智即自開解故。」

爾時文殊師利說此出家法已，五百菩薩心生歡喜，即脫身上衣服瓔珞奉文殊師利，贊言：「善哉善哉！快說此法，我當修行。」

爾時文殊師利語金色女言：「汝可上車教化威德長者子，若能教化此長者子即名出家。」

爾時文殊師利說此語時，一切大眾咸生疑怪，各作是念：「今此女人已離貪慾，何故乃遣共貪者俱？」爾時金色女知諸大眾心生疑已，語大眾言：「離貪菩薩雖復常與貪者共俱，以教化故遠離惡名；菩薩自離瞋癡，雖與共俱，以教化故亦無惡名；菩薩自離煩惱，雖與煩惱者俱，以教化故遠離惡名。譬如母子共俱常無貪染，離貪菩薩亦復如是，與貪者俱常無貪染。譬如黃門與女人俱亦無貪染，如是菩薩遠離三界，雖行欲界而無慾心。」

時金色女諦知生死煩惱惡法，住離欲際，得離欲光明除欲闇冥，禮文殊師利足禮足已，右繞三匝，臨

【現代漢語翻譯】 現代漢語譯本： 『屬於誰呢？』

文殊師利（Manjushri，菩薩名）說：『屬於戒律的，才叫做「出家」；違犯戒律的，不能叫做「出家」；屬於三昧（Samadhi，禪定）的，才叫做「出家」；心神散亂的，不能叫做「出家」；屬於智慧的，才叫做「出家」；愚癡的，不能叫做「出家」；屬於解脫的，才叫做「出家」；遠離解脫的，不能叫做「出家」。』

女子說：『文殊師利！什麼樣的菩薩叫做「不屬於他人」呢？』

文殊師利說：『菩薩內心自己證悟佛法，不從他人那裡學習，就叫做「不屬於他人」。為什麼呢？因為菩薩對於一切智慧，能夠自己開悟理解。』

當時，文殊師利說完這些關於出家的方法后，五百位菩薩心生歡喜，立刻脫下身上的衣服和瓔珞，供奉給文殊師利，讚歎說：『太好了！太好了！您說得這個法太好了，我們應當修行。』

當時，文殊師利對金色女說：『你可以到車上去教化威德長者（Vaideha，人名）的兒子，如果能夠教化這位長者的兒子，就叫做「出家」。』

當時，文殊師利說這些話的時候，所有大眾都感到疑惑奇怪，各自心裡想：『現在這個女人已經遠離貪慾，為什麼還要讓她和有貪慾的人在一起呢？』當時，金色女知道大眾心裡產生了疑惑，就對大眾說：『已經遠離貪慾的菩薩，即使常常和有貪慾的人在一起，因為要教化他們，所以不會有不好的名聲；菩薩自己遠離嗔恨和愚癡，即使和有嗔恨和愚癡的人在一起，因為要教化他們，也不會有不好的名聲；菩薩自己遠離煩惱，即使和有煩惱的人在一起，因為要教化他們，也不會有不好的名聲。比如母親和兒子在一起，常常沒有貪染，遠離貪慾的菩薩也是這樣，和有貪慾的人在一起，常常沒有貪染。比如太監和女人在一起，也不會有貪染，這樣，菩薩遠離三界（Trailokya，欲界、色界、無色界），即使在欲界中行走，也沒有貪慾之心。』

當時，金色女徹底明白生死煩惱這些不好的法，安住在遠離慾望的境界，得到遠離慾望的光明，消除慾望的黑暗，禮拜文殊師利的腳，禮拜完畢后，右繞三圈，臨

【English Translation】 English version: 『To whom does it belong?』

Manjushri (Manjushri, name of a Bodhisattva) said, 『Belonging to the precepts is called 『leaving home』; breaking the precepts is not called 『leaving home』; belonging to Samadhi (Samadhi, meditation) is called 『leaving home』; having a distracted mind is not called 『leaving home』; belonging to wisdom is called 『leaving home』; being ignorant is not called 『leaving home』; belonging to liberation is called 『leaving home』; being away from liberation is not called 『leaving home.』

The woman said, 『Manjushri! What kind of Bodhisattva is called 『not belonging to others』?』

Manjushri said, 『A Bodhisattva who internally realizes the Dharma (law, teaching) and does not learn from others is called 『not belonging to others.』 Why? Because the Bodhisattva can understand and enlighten himself regarding all wisdom.』

At that time, after Manjushri spoke about these methods of leaving home, five hundred Bodhisattvas rejoiced, immediately took off their clothes and ornaments, and offered them to Manjushri, praising him, 『Excellent! Excellent! You have spoken this Dharma (law, teaching) wonderfully, we should practice it.』

At that time, Manjushri said to the Golden Woman, 『You can go to the chariot and teach the son of the wealthy householder Vaideha (Vaideha, name of a person). If you can teach this son of the wealthy householder, it is called 『leaving home.』

At that time, when Manjushri spoke these words, all the assembly felt doubtful and strange, each thinking in their hearts, 『Now this woman has already left greed, why should she be with someone who is greedy?』 At that time, the Golden Woman knew that the assembly had doubts in their hearts, and said to the assembly, 『A Bodhisattva who has already left greed, even if he is often with those who are greedy, because he wants to teach them, he will not have a bad reputation; a Bodhisattva who has left anger and ignorance, even if he is with those who are angry and ignorant, because he wants to teach them, he will not have a bad reputation; a Bodhisattva who has left afflictions, even if he is with those who have afflictions, because he wants to teach them, he will not have a bad reputation. For example, a mother and son are together, and there is often no greed, and a Bodhisattva who has left greed is also like this, being with those who are greedy, and there is often no greed. For example, a eunuch is with a woman, and there is no greed, so a Bodhisattva is far away from the Three Realms (Trailokya, the realm of desire, the realm of form, and the formless realm), even if he walks in the realm of desire, he has no desire in his heart.』

At that time, the Golden Woman thoroughly understood the evil laws of birth, death, and afflictions, dwelt in the realm of being away from desire, obtained the light of being away from desire, eliminated the darkness of desire, bowed to Manjushri's feet, and after bowing, circumambulated him three times, approaching

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欲上車而說偈言：

「我今上車離三毒，　　體性清凈無貪染， 　遠離瞋恚有慈心，　　無復愚癡得智慧。 　我貪覺觀已清凈，　　今當上車詣林去。 　我昔有貪心迷醉，　　耽著財色不覺知， 　猶如大云覆大地，　　日光不出不照曜， 　彼光不去亦不來，　　大云覆故隱不現。 　如是眾生煩惱覆，　　清凈大智不光明， 　彼智不來亦不去，　　知煩惱已智光出， 　亦復非從余處來。　　惡覺觀故煩惱生， 　凈覺觀故煩惱滅，　　名色不取亦不捨， 　亦復不生亦不滅，　　亦不與他他不取， 　如是法味甚清凈。　　猶如燈然滅除闇， 　彼闇不去亦不來，　　如是智慧離煩惱， 　煩惱不去亦不來，　　亦復不生亦不滅。 　猶如良醫療眾病，　　但除客病病不生， 　而不治彼地水風。　　如是文殊勝醫王， 　治諸眾生煩惱病，　　智慧因緣無煩惱， 　煩惱不去法不失。　　而我此身有五陰， 　亦復具有諸界入，　　我於前者雜煩惱， 　今皆遠離得清凈。」

時文殊師利於大眾中說法教化已，大眾歡喜。文殊師利贊言：「善哉善哉！至心聽法。」既讚歎已，于大眾中作如是言：「我今日要至如來所，汝等大眾若欲聽法，當往佛所。」說此語已，文殊師利及諸大眾各還所止。

【現代漢語翻譯】 現代漢語譯本 想要上車時，說了這樣的偈語： 『我現在上車，遠離貪、嗔、癡（三毒），我的體性清凈，沒有貪婪的污染，遠離嗔恚，心懷慈悲，不再有愚癡，獲得了智慧。 我對於貪慾的覺察和觀察已經清凈，現在應當上車前往林中。 我過去曾有貪心，沉迷於其中，耽溺於財物和美色而不知覺醒，就像巨大的雲彩覆蓋大地，陽光無法顯現和照耀。 那陽光並非離去，也並非到來，只是因為大云覆蓋，所以隱而不顯。 同樣，眾生被煩惱覆蓋，清凈的智慧之光無法顯現，那智慧並非離去，也並非到來，當認識到煩惱時，智慧之光自然顯現，也並非從其他地方而來。 因為惡的覺察和觀察，煩惱產生；因為清凈的覺察和觀察，煩惱滅除；對於名和色，既不執取也不捨棄，不生也不滅，不給予他人，他人也不取走，這樣的法味非常清凈。 就像燈燃燒可以驅除黑暗，那黑暗並非離去，也並非到來，同樣，智慧可以遠離煩惱，煩惱並非離去，也並非到來，不生也不滅。 就像良醫治療各種疾病，只是去除外來的病癥，病癥本身並沒有產生，醫生並不去治療地、水、風（四大）。同樣，文殊（Manjushri）是殊勝的醫王，治療眾生的煩惱疾病，因為智慧的因緣，沒有了煩惱，煩惱並沒有離去，法也沒有喪失。 而我這個身體有五陰（五蘊），也具有諸界入（十八界），我過去被各種煩惱纏繞，現在都已遠離，獲得了清凈。』 當時，文殊師利（Manjushri）在大眾中說法教化完畢，大眾非常歡喜。文殊師利（Manjushri）讚歎說：『好啊！好啊！專心聽法。』讚歎完畢后，在大眾中這樣說：『我今天要去如來（Tathagata）那裡，你們大眾如果想聽法，應當前往佛（Buddha）所在之處。』說完這些話后，文殊師利（Manjushri）和諸位大眾各自回到自己的住所。

【English Translation】 English version Desiring to get on the vehicle, he spoke this verse: 'Now I ascend the vehicle, departing from the three poisons (greed, hatred, and delusion), my nature is pure, without the defilement of greed, far from anger, with a compassionate heart, no longer with ignorance, having attained wisdom. My perception and observation of greed are already purified, now I should ascend the vehicle and go to the forest. In the past, I had a greedy heart, indulging in it, indulging in wealth and beauty without realizing it, just like a huge cloud covering the earth, the sunlight cannot appear and shine. That sunlight does not leave, nor does it arrive, it is just hidden because of the cloud cover. Likewise, sentient beings are covered by afflictions, the light of pure wisdom cannot appear, that wisdom does not leave, nor does it arrive, when afflictions are recognized, the light of wisdom naturally appears, and it does not come from elsewhere. Because of evil perception and observation, afflictions arise; because of pure perception and observation, afflictions cease; regarding name and form, neither grasping nor abandoning, neither arising nor ceasing, neither giving to others, nor others taking away, such a taste of Dharma is very pure. Just like a lamp burning can dispel darkness, that darkness does not leave, nor does it arrive, likewise, wisdom can be separated from afflictions, afflictions do not leave, nor do they arrive, neither arising nor ceasing. Just like a good doctor treats various diseases, only removing external symptoms, the disease itself does not arise, the doctor does not treat earth, water, wind (the four elements). Likewise, Manjushri (Manjushri) is the supreme king of medicine, treating the afflictions of sentient beings, because of the cause and condition of wisdom, there are no afflictions, afflictions do not leave, and the Dharma is not lost. And this body of mine has the five skandhas (five aggregates), and also possesses the realms and entrances (eighteen realms), I was previously entangled in various afflictions, now I have all departed and attained purity.' At that time, Manjushri (Manjushri), having finished teaching and transforming the assembly, the assembly was very happy. Manjushri (Manjushri) praised, 'Good! Good! Listen to the Dharma with sincerity.' After praising, he said to the assembly, 'Today I am going to the place of the Tathagata (Tathagata), if you all want to hear the Dharma, you should go to where the Buddha (Buddha) is.' After saying these words, Manjushri (Manjushri) and the assembly each returned to their respective dwellings.

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爾時勝金色女與八十從女前後圍繞，共長者子同載寶車往詣園林。既到林所，種種莊嚴寶幢幡蓋、香華瓔珞、百寶香爐遍林樹間，為欲樂故，作倡伎樂歌舞戲笑，又設種種甘美飲食。爾時勝金色女以頭枕彼上威德長者子膝上而睡，即以神力于其臥處現為死相，膀脹臭爛難可附近，須臾腹破肝腸剖裂，五藏露現臭穢可惡，大小便道流溢不凈，眼耳鼻中及諸身份，一切毛孔膿血交橫，口出惡氣，膀穢臭處薰遍林間，髑髏骨破腦出流散支節涂漫，青蠅唼食蛆蟲蠢動，種種穢惡不可稱說。

時長者子見此死屍，生大恐怖身毛皆豎，而作是念：「我今於此無救無依，遍觀四方無歸依處，倍增怖畏發大怖聲。」彼長者子二因緣故生大怖畏：一者昔所未見如是怖事是故生怖，二者大眾知我與彼同來在此，而今忽死謂我故殺，恐阿阇世王不鑑此理橫見加戮，是故怖畏。時長者子獨於此林不見一人，復作是念：「我今怖畏，諸沙門婆羅門、天、龍神、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等，誰能救者？」彼長者子過去善根雖熟，以不聞見文殊師利共金色女所說法故，文殊師利即以神力令諸樹林悉說偈言：

「一切法體性，　　如長者所見， 　三界悉虛妄，　　如幻皆不實。 　皮覆惡不凈，　　凡夫無

【現代漢語翻譯】 現代漢語譯本：

當時，勝金色女（Victorious Golden Woman）與八十名侍女前後簇擁，與長者子（son of a wealthy man）一同乘坐寶車前往園林。到達園林后，用各種華麗的寶幢、幡蓋、香花瓔珞、各種珍寶製成的香爐裝飾園林中的樹木，爲了享樂，進行歌舞表演和嬉戲歡笑，還準備了各種美味的食物。這時，勝金色女枕著上威德長者子（Superior Majestic Virtues' son of a wealthy man）的膝蓋睡著了，隨即以神通力在她睡著的地方顯現出死亡的景象，身體膨脹腐爛，散發著難聞的氣味，令人難以靠近。不久，腹部破裂，肝臟和腸子暴露出來，五臟六腑顯露在外，散發著惡臭，大小便道流出污穢之物，眼睛、耳朵、鼻子以及身體的各個部位，所有的毛孔都流淌著膿血，口中呼出惡臭的氣味，腐爛的臭氣瀰漫在整個園林中，頭骨破裂，腦漿流出四散，肢體塗滿了污穢，蒼蠅叮咬，蛆蟲蠕動，各種污穢噁心的景象難以描述。 當時，長者子看到這具屍體，感到非常恐懼，渾身汗毛都豎了起來，心想：『我現在在這裡無依無靠，環顧四周，沒有可以依靠的地方，更加感到害怕，發出巨大的恐懼聲。』這位長者子因為兩個原因而感到極度恐懼：一是以前從未見過如此恐怖的事情，所以感到恐懼；二是眾人知道我和她一同來到這裡，而現在她突然死亡，他們會認為是我殺害了她，恐怕阿阇世王（Ajatasattu，King）不瞭解真相，會橫加殺戮，因此感到恐懼。當時，長者子獨自一人在這片樹林中，沒有看到一個人，又想：『我現在感到恐懼，諸位沙門（Shramana，ascetic）、婆羅門（Brahmin，priest）、天（Deva，god）、龍（Naga，dragon god）、神、夜叉（Yaksa，spirit）、乾闥婆（Gandharva，celestial musician）、阿修羅（Asura，demi-god）、迦樓羅（Garuda，mythical bird）、緊那羅（Kinnara，celestial musician）、摩睺羅伽（Mahoraga，great serpent god）等，誰能救我呢？』這位長者子過去積累的善根雖然已經成熟，但因為沒有聽聞文殊師利（Manjushri，Bodhisattva）與金色女（Golden Woman）所說的法，文殊師利（Manjushri，Bodhisattva）就以神通力讓所有的樹林都說出偈語： 『一切法的體性，就像長者所見到的那樣，三界（Three Realms）都是虛妄的，就像幻象一樣不真實。面板覆蓋著污穢不凈之物，凡夫（ordinary people）沒有智慧。』

【English Translation】 English version:

At that time, Victorious Golden Woman (Victorious Golden Woman), surrounded by eighty female attendants, traveled to the garden in a jeweled carriage with the son of a wealthy man (son of a wealthy man). Upon arriving at the garden, they adorned the trees with various magnificent jeweled banners, canopies, fragrant flowers, necklaces, and incense burners made of various treasures. For the sake of enjoyment, they engaged in musical performances, singing, dancing, and playful laughter, and prepared various delicious foods. At this moment, Victorious Golden Woman fell asleep with her head resting on the lap of Superior Majestic Virtues' son of a wealthy man (Superior Majestic Virtues' son of a wealthy man). Immediately, through supernatural power, she manifested a deathly appearance at the place where she lay sleeping. Her body was swollen and decaying, emitting a foul odor that was difficult to approach. Soon after, her abdomen ruptured, her liver and intestines were exposed, her five internal organs were revealed, emitting a repulsive stench. Impure substances flowed from her urinary and fecal passages. Pus and blood flowed from her eyes, ears, nose, and all the pores of her body. Foul breath emanated from her mouth, and the stench of decay permeated the entire garden. Her skull was fractured, her brain matter flowed out and scattered, and her limbs were covered in filth. Blue flies swarmed to feed, and maggots wriggled. The various foul and disgusting sights were beyond description. At that time, the son of a wealthy man, upon seeing this corpse, was filled with great terror, and the hairs on his body stood on end. He thought to himself, 'I am now helpless and without refuge here. Looking around in all directions, there is no place to turn for help. I am filled with even greater fear and utter a loud cry of terror.' This son of a wealthy man felt extreme fear for two reasons: first, he had never before witnessed such a terrifying event, and therefore he was afraid; second, the crowd knew that he had come here with her, and now that she had suddenly died, they would think that he had killed her. He feared that King Ajatasattu (Ajatasattu, King) would not understand the truth and would unjustly execute him, and therefore he was afraid. At that time, the son of a wealthy man was alone in this forest, without seeing a single person. He thought again, 'I am now filled with fear. Among the Shramanas (Shramana, ascetic), Brahmins (Brahmin, priest), Devas (Deva, god), Nagas (Naga, dragon god), spirits, Yakshas (Yaksa, spirit), Gandharvas (Gandharva, celestial musician), Asuras (Asura, demi-god), Garudas (Garuda, mythical bird), Kinnaras (Kinnara, celestial musician), Mahoragas (Mahoraga, great serpent god), who can save me?' Although the good roots accumulated by this son of a wealthy man in the past had matured, because he had not heard the Dharma spoken by Manjushri (Manjushri, Bodhisattva) and Golden Woman (Golden Woman), Manjushri (Manjushri, Bodhisattva) used his supernatural power to cause all the trees in the forest to speak in verse: 'The nature of all dharmas, is as the wealthy man sees. The Three Realms (Three Realms) are all illusory, like a mirage, unreal. Skin covers foul impurity, ordinary people (ordinary people) lack wisdom.'

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羞恥， 　惡覺因緣故，　　妄想生貪著。 　譬如滿瓶糞，　　外假畫莊嚴， 　愚癡不知故，　　取瓶頭戴行。 　墮地即便破，　　不凈皆充滿， 　種種臭難近，　　心悔求舍離。 　如是諸凡夫，　　橫分別女色， 　見長短赤白，　　惡覺故愛染。 　若見身實性，　　汝身亦如是， 　誰有實見人，　　于臭尸生著？ 　汝今不應怖，　　此法體性空， 　一切非真實。　　汝先所貪著， 　云何今怖畏？　　導師釋迦文， 　能施汝安樂，　　說法中最勝， 　說諸欲無常。　　譬如雲霧電， 　五欲誑不實，　　智者誰貪著？ 　猶如風鼓水，　　能令起泡沫， 　彼中無實作，　　因緣合故生。 　如是名色法，　　亦無有實作， 　業力故不失，　　諸法和合生。 　本所見妙色，　　於今何處去？ 　此惡色何來，　　而生大怖畏？ 　是法不住方，　　亦不餘處來， 　不去至未來，　　集起故可見。 　彼中無作者，　　亦無實受者， 　離於作受法，　　如幻空無實。 　汝於他人身，　　不應生怖畏， 　若能自觀察，　　汝身亦如是。 　如夢中欲樂，　　踴躍大歡喜， 　寤人著欲樂，　　如夢等無異。 　汝怖無能除，　　亦無安慰者， 　汝今應速往，　　如來大師所。

【現代漢語翻譯】 現代漢語譯本 羞恥， 因為錯誤的認知和因緣，妄想產生貪戀執著。 就像裝滿糞便的瓶子，外面用圖畫裝飾得很華麗， 愚蠢的人不知道里面的污穢，拿起來頂在頭上行走。 一旦掉在地上就會破裂，不乾淨的東西全部涌出來， 各種臭味讓人難以靠近，心裡後悔，想要捨棄離開。 就像那些凡夫俗子，胡亂分別女人的姿色， 看到長短、紅白，因為錯誤的認知而產生愛戀。 如果能看到身體的真實本質，你的身體也是如此， 誰會有真實的見解，會對臭尸產生執著呢？ 你現在不應該害怕，這種法的體性本是空性的， 一切都不是真實的。你先前所貪戀的， 為什麼現在又感到害怕呢？導師釋迦文（Shijia Wen，即釋迦牟尼佛）， 能夠給你安樂，在說法中最為殊勝， 宣說各種慾望都是無常的。就像雲霧和閃電， 五欲（Wu Yu，指色、聲、香、味、觸五種慾望）虛幻不實，有智慧的人誰會貪戀呢？ 就像風吹動水面，能夠讓水面產生泡沫， 泡沫中沒有真實的造作者，只是因緣聚合而生。 像這樣，名色法（Ming Se Fa，指精神和物質現象）也沒有真實的造作者， 因為業力的作用而不會消失，各種法和合而生。 先前所見的美妙顏色，如今到哪裡去了呢？ 這醜惡的顏色從哪裡來，讓你產生如此大的恐懼？ 這種法不住在某個地方，也不是從其他地方而來， 不去向未來，只是因緣聚合而顯現。 其中沒有造作者，也沒有真實的接受者， 遠離了造作和接受的法，就像幻象一樣空無真實。 你不應該對別人的身體產生恐懼， 如果能夠自己觀察，你的身體也是如此。 就像夢中的慾望和快樂，讓人踴躍歡喜， 醒來的人執著于慾望和快樂，和夢境一樣沒有差別。 你的恐懼沒有人能夠消除，也沒有人能夠安慰你， 你現在應該趕快去到如來大師（Rulai Dashi，指佛陀）那裡。

【English Translation】 English version Shame, Due to wrong perception and conditions, delusional thoughts arise, leading to greed and attachment. Like a bottle filled with feces, outwardly adorned with beautiful paintings, A foolish person, unaware of the filth inside, picks it up and carries it on their head. Once it falls to the ground, it breaks, and all the unclean things pour out, Various foul odors make it difficult to approach, and the person regrets and wants to abandon it. Just like those ordinary people, randomly distinguishing the beauty of women, Seeing their length, shortness, redness, and whiteness, they develop love and attachment due to wrong perception. If one can see the true nature of the body, your body is also like this, Who with true insight would be attached to a foul corpse? You should not be afraid now, the essence of this Dharma (Dharma, refers to the teachings of Buddha) is emptiness, Everything is not real. What you were previously attached to, Why are you afraid now? The guide Shakyamuni (Shakyamuni, refers to the Buddha), Can give you peace and happiness, and is the most supreme in teaching the Dharma, Declaring that all desires are impermanent. Like clouds and lightning, The five desires (Wu Yu, refers to the five desires of form, sound, smell, taste, and touch) are illusory and unreal, who with wisdom would be attached to them? Like the wind blowing on water, which can cause bubbles to form, There is no real creator in the bubbles, they are only born from the aggregation of conditions. Like this, the phenomena of name and form (Ming Se Fa, refers to the mental and physical phenomena) also have no real creator, They do not disappear because of the power of karma, and all phenomena arise from the combination of conditions. Where has the beautiful color you saw before gone now? Where did this ugly color come from, that makes you so afraid? This Dharma does not reside in one place, nor does it come from another place, It does not go to the future, it is only visible because of the aggregation of conditions. There is no creator in it, nor is there a real receiver, Apart from the Dharma of creation and reception, it is like an illusion, empty and unreal. You should not be afraid of other people's bodies, If you can observe yourself, your body is also like this. Like the desires and pleasures in a dream, which make people jump for joy, A person who is awake is attached to desires and pleasures, which are no different from dreams. No one can eliminate your fear, nor can anyone comfort you, You should go quickly to the Tathagata Master (Tathagata Master, refers to the Buddha).

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汝之大怖畏，　　非父母眷屬， 　知識能救者；　　唯有佛世尊， 　能拔其根本，　　能施畏無畏， 　及護無護者。　　汝宜歸依佛， 　亦歸勝法僧。　　若有天龍等， 　歸依于彼者，　　怖畏皆解脫， 　速得天人身。」

爾時長者子上威德聞此偈已，心大歡喜踴躍無量，深自慶幸，捨棄死屍從林而出。

爾時佛在耆阇崛山頂，知長者子善根成熟堪受教化，放大光明，其光遍照摩伽陀國。時長者子于光明中，遙見佛身猶如日出，大眾圍繞而為說法。見是事已一心念佛，忽然復見七寶階道周匝欄楯至於佛所，又見妙華遍佈街道。時長者子尋路欲往，始發足時，釋提桓因即遮前路當道而立，作如是言：「汝長者子，欲往見佛獲大善利，佛亦愍汝，我當與汝俱詣佛所。」時長者子即共帝釋往至佛所。到佛所已，時天帝釋即以衣裓曼陀羅華，與長者子教令散佛。時長者子受天華已，發歡喜心以散佛上，頭面作禮右繞三匝，於一面立而白佛言：「我今至心歸依佛！歸依法！歸依僧！」三歸依已作如是言：「以此善根種種功德，愿于來世得成阿耨多羅三藐三菩提。」而白佛言：「世尊！此金色女眾所知識，我為欲樂與彼財寶，將向林所共相娛樂。至彼林中枕我膝臥，奄忽而死，卒便爛壞臭穢可畏，所將

【現代漢語翻譯】 現代漢語譯本： 『你所面臨的巨大恐懼，不是父母親人，也不是朋友能夠拯救的；只有佛世尊（Buddha，覺悟者），能夠拔除其根本，能夠施予無畏的勇氣，以及保護那些無助的人。你應該皈依佛（Buddha，覺悟者），也皈依殊勝的佛法（Dharma，宇宙真理）和僧團（Sangha，佛教僧侶）。如果有天神、龍族等等，皈依于佛法僧三寶，他們的恐懼都將解脫，迅速獲得天人的身份。』

當時，長者子（wealthy man's son）上威德聽到這首偈頌后，心中無比歡喜，踴躍不已，深深地感到慶幸，於是捨棄了死屍，從樹林中走了出來。

當時，佛（Buddha，覺悟者）在耆阇崛山（Grdhrakuta Mountain）頂，知道長者子（wealthy man's son）的善根已經成熟，可以接受教化，於是放出大光明，這光明遍照摩伽陀國（Magadha）。當時，長者子（wealthy man's son）在光明中，遠遠地看見佛身（Buddha，覺悟者）猶如日出，大眾圍繞著佛（Buddha，覺悟者）為他說法。見到這些景象后，他一心念佛（Buddha，覺悟者），忽然又看見七寶階梯和四周的欄桿一直延伸到佛（Buddha，覺悟者）所在的地方，還看見美妙的鮮花遍佈街道。當時，長者子（wealthy man's son）沿著道路想要前往，剛一邁步，釋提桓因（Sakradevanam Indra，帝釋天）就擋住了他的去路，站在路中間，這樣說道：『你，長者子（wealthy man's son），想要去見佛（Buddha，覺悟者）獲得巨大的善利，佛（Buddha，覺悟者）也憐憫你，我應當和你一起去佛（Buddha，覺悟者）那裡。』當時，長者子（wealthy man's son）就和帝釋天（Sakradevanam Indra，帝釋天）一起前往佛（Buddha，覺悟者）所在的地方。到達佛（Buddha，覺悟者）那裡后，當時帝釋天（Sakradevanam Indra，帝釋天）就用衣襟兜著曼陀羅華（Mandala flower），教長者子（wealthy man's son）撒向佛（Buddha，覺悟者）。當時，長者子（wealthy man's son）接受了天華后，心生歡喜，將花撒向佛（Buddha，覺悟者）的身上，頭面著地頂禮，右繞佛（Buddha，覺悟者）三圈，站在一邊對佛（Buddha，覺悟者）說：『我現在至誠地皈依佛（Buddha，覺悟者）！皈依法（Dharma，宇宙真理）！皈依僧（Sangha，佛教僧侶）！』完成三皈依后，他這樣說道：『以此善根和種種功德，愿我在來世能夠成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』然後他對佛（Buddha，覺悟者）說：『世尊（Bhagavan，佛的尊稱）！這個金色女子是大家都認識的，我爲了享樂，帶著財寶和她一起去樹林里共同娛樂。到了樹林里，她枕著我的膝蓋睡覺，突然就死了，立刻腐爛變壞，臭氣熏天，非常可怕，我所帶的』

【English Translation】 English version: 'Your great fear, neither parents, relatives, nor friends can save you; only the Buddha (Buddha, the awakened one), the World Honored One, can uproot its cause, can bestow fearlessness, and protect the unprotected. You should take refuge in the Buddha (Buddha, the awakened one), also take refuge in the supreme Dharma (Dharma, the universal truth) and the Sangha (Sangha, the Buddhist monastic community). If there are gods, dragons, etc., who take refuge in them, all their fears will be liberated, and they will quickly attain the bodies of gods and humans.'

At that time, the wealthy man's son (wealthy man's son), Superior Virtue, hearing this verse, felt great joy and boundless elation, deeply congratulating himself, and abandoning the corpse, he emerged from the forest.

At that time, the Buddha (Buddha, the awakened one) was on the summit of Grdhrakuta Mountain (Grdhrakuta Mountain), knowing that the wealthy man's son (wealthy man's son)'s roots of goodness were mature and he was ready to be taught, he emitted great light, which illuminated the entire country of Magadha (Magadha). At that time, the wealthy man's son (wealthy man's son), in the light, saw the Buddha's (Buddha, the awakened one) body from afar, like the rising sun, surrounded by a great assembly expounding the Dharma. Seeing this, he single-mindedly contemplated the Buddha (Buddha, the awakened one), and suddenly saw a seven-jeweled staircase with surrounding railings extending to where the Buddha (Buddha, the awakened one) was, and also saw wonderful flowers scattered throughout the streets. At that time, the wealthy man's son (wealthy man's son) sought to go along the road, but as soon as he took a step, Sakradevanam Indra (Sakradevanam Indra, the lord of devas) blocked his path, standing in the way, and said, 'You, wealthy man's son (wealthy man's son), wish to see the Buddha (Buddha, the awakened one) and obtain great benefit, the Buddha (Buddha, the awakened one) also pities you, I shall go with you to the Buddha's (Buddha, the awakened one) place.' At that time, the wealthy man's son (wealthy man's son) went with Sakradevanam Indra (Sakradevanam Indra, the lord of devas) to the Buddha's (Buddha, the awakened one) place. Having arrived at the Buddha's (Buddha, the awakened one) place, Sakradevanam Indra (Sakradevanam Indra, the lord of devas) then used his robe to hold Mandala flowers (Mandala flower), and instructed the wealthy man's son (wealthy man's son) to scatter them upon the Buddha (Buddha, the awakened one). At that time, the wealthy man's son (wealthy man's son), receiving the heavenly flowers, felt joy in his heart and scattered the flowers upon the Buddha (Buddha, the awakened one), prostrated himself with his head and face to the ground, circumambulated the Buddha (Buddha, the awakened one) three times to the right, stood to one side and said to the Buddha (Buddha, the awakened one), 'I now wholeheartedly take refuge in the Buddha (Buddha, the awakened one)! Take refuge in the Dharma (Dharma, the universal truth)! Take refuge in the Sangha (Sangha, the Buddhist monastic community)!' Having completed the Three Refuges, he said, 'With this root of goodness and all kinds of merits, may I in the future attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment).' And he said to the Buddha (Buddha, the awakened one), 'World Honored One (Bhagavan, the Blessed One)! This golden-colored woman is known to all, and I, desiring pleasure, took wealth and went with her to the forest to enjoy ourselves together. When we arrived in the forest, she rested her head on my lap and fell asleep, and suddenly she died, immediately decaying and becoming foul-smelling and terrifying, and what I brought'

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眷屬悉舍我去無有見者。恐阿阇世王知此女死，謂我殺害，橫加刑戮，是故我今生大怖畏。」

爾時佛告長者子言：「汝莫憂怖，我當施汝一切無畏。汝長者子，歸依佛者於一切處無所怖畏。」又復告言：「汝當放舍怖畏因緣。」

時長者子白佛言：「一切怖畏從何而生？」

佛言：「貪瞋癡因緣故怖畏生；身見因緣故怖畏生；惡見因緣故怖畏生；渴愛因緣故怖畏生；我我所因緣故怖畏生；執著因緣故怖畏生；斗諍因緣故怖畏生；自身愛縛因緣故怖畏生；于無常中生常想故怖畏生；于苦法中生樂想故怖畏生；于不凈中生凈想故怖畏生；于無我中生我想故怖畏生；執著五陰因緣故怖畏生；不觀十二入故怖畏生；不觀十八界故怖畏生；不見未來惡故怖畏生；不觀內外身因緣故怖畏生；愛壽命因緣故怖畏生。長者子！如是等因緣故一切怖畏生，如是等事汝當放舍。」又復告言：「汝見此女身種種惡事不？」

長者子言：「唯然世尊！我今已見。」

佛言：「如是，一切諸法無常敗壞、苦空不實，但是虛誑；愚癡不知業緣生故，如幻不實離色相故，如夢喜樂無實樂故，如熱時炎非水水想故，亦如水光影發照壁水動則動無來去故，如鏡中像業力生故，如水中月水靜則現無來去故，如響從聲生不可

【現代漢語翻譯】 現代漢語譯本：我的眷屬都捨棄我離去，沒有一個人能看見我。我擔心阿阇世王（Ajatasattu，一位國王）知道這個女子死了，會認為是我殺害的，從而對我橫加刑罰，所以我現在非常害怕。 這時，佛陀告訴長者子說：『你不要憂愁害怕，我將給予你一切無畏。你，長者子，歸依佛陀的人在任何地方都不會感到害怕。』又告訴他說：『你應該放下產生怖畏的因緣。』 當時，長者子問佛陀說：『一切怖畏是從哪裡產生的呢？』 佛陀說：『由於貪、瞋、癡的因緣，怖畏產生；由於身見的因緣，怖畏產生；由於惡見的因緣，怖畏產生；由於渴愛的因緣，怖畏產生；由於我、我所的因緣，怖畏產生；由於執著的因緣，怖畏產生；由於斗諍的因緣，怖畏產生；由於自身愛縛的因緣，怖畏產生；在無常的事物中產生常想，所以怖畏產生；在苦法中產生樂想，所以怖畏產生；在不凈的事物中產生凈想，所以怖畏產生；在無我的事物中產生我想，所以怖畏產生；執著五陰的因緣，所以怖畏產生；不觀察十二入，所以怖畏產生；不觀察十八界，所以怖畏產生；不見未來的惡果，所以怖畏產生；不觀察內外身，所以怖畏產生；愛壽命的因緣，所以怖畏產生。長者子！像這些因緣，一切怖畏才會產生，像這些事情你應該放下。』又告訴他說：『你看見這個女人的身體種種不好的事情了嗎？』 長者子說：『是的，世尊！我現在已經看見了。』 佛陀說：『是的，一切諸法都是無常敗壞、苦空不實的，只不過是虛假的欺騙；愚癡的人不知道是業緣所生，所以像幻象一樣不真實，離開了色相，所以像夢一樣，喜樂沒有真實的快樂，像熱天時的陽焰，不是水卻讓人產生水的想法，也像水中的光影，頭髮照在墻壁上，水動它也動，沒有來去，像鏡子中的影像，是業力所生，像水中的月亮，水靜的時候就顯現，沒有來去，像迴響從聲音產生，不可』

【English Translation】 English version: My relatives have all abandoned me and left, and there is no one to see me. I fear that King Ajatasattu (Ajatasattu, a king) will learn of this woman's death and think that I killed her, thereby inflicting punishment upon me. Therefore, I am now in great fear. At that time, the Buddha said to the son of the elder: 'Do not worry or fear, I will grant you all fearlessness. You, son of the elder, those who take refuge in the Buddha are fearless in all places.' He further said: 'You should relinquish the causes of fear.' Then, the son of the elder asked the Buddha: 'From where does all fear arise?' The Buddha said: 'Fear arises from the causes of greed, hatred, and delusion; fear arises from the cause of self-view; fear arises from the cause of evil views; fear arises from the cause of craving; fear arises from the cause of 'I' and 'mine'; fear arises from the cause of attachment; fear arises from the cause of strife; fear arises from the cause of being bound by love of oneself; fear arises from generating the thought of permanence in impermanent things; fear arises from generating the thought of pleasure in suffering; fear arises from generating the thought of purity in impurity; fear arises from generating the thought of self in non-self; fear arises from attachment to the five skandhas; fear arises from not contemplating the twelve entrances; fear arises from not contemplating the eighteen realms; fear arises from not seeing future evils; fear arises from not contemplating the internal and external body; fear arises from love of life. Son of the elder! It is from such causes that all fear arises, and you should relinquish such things.' He further said: 'Have you seen the various evils of this woman's body?' The son of the elder said: 'Yes, World Honored One! I have now seen them.' The Buddha said: 'Yes, all dharmas are impermanent, decaying, suffering, empty, and unreal, they are merely false deceptions; foolish people do not know that they arise from karmic conditions, so they are like illusions, unreal, separated from form, so they are like dreams, joy and pleasure have no real joy, like the heat haze in hot weather, it is not water but makes people think of water, also like the light and shadow in water, hair reflected on the wall, when the water moves, it also moves, without coming or going, like the image in a mirror, it is born from the power of karma, like the moon in water, when the water is still, it appears, without coming or going, like an echo arising from sound, it cannot be'

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說實故，如影不可作故，如幻體性空故，如風性不可捉故；如是一切法虛假不實，不增不減故。如是長者子！當知一切法無主無作、無有執者。汝先欲覺今何所在？」

長者子言：「此中所見長短好色，惡覺因緣凡夫貪著，于聖法中無如是事。聖人法中但是不凈，如實見故、離惡覺故、貪瞋癡盡故。」

佛言：「善哉善哉！長者子！見貪性故離惡覺觀，離惡覺故貪瞋癡盡，是故汝當生清凈心修方便行，於一切境起智慧業，離自身見及他身見。」

長者子言：「菩薩云何生清凈心行智慧行？」

佛言：「長者子！菩薩當於貪體性中求于菩提，如是瞋癡體性中求于菩提，亦於一切煩惱體性中求于菩提，如是貪瞋癡等一切煩惱性空無物，菩薩則於一切法中智慧行生。是故長者子！彼貪瞋癡性無有根本，亦無住處，亦無主者，亦無作者，內外清凈空無所有，無我、無眾生、無壽命，離富伽羅無相，離惡覺觀故無愿，離渴愛取故。如是貪瞋癡體性無生故，菩薩於一切法中智慧行生。

「複次長者子！清凈攀緣方便行菩薩，於一切生心法中悉有菩提。何以故？若彼心無色離色、離分別，體性如幻，彼此內外不相續者，是名菩提。複次長者子！菩薩不應覺于餘事，但覺自心。何以故？覺自心者，即覺

【現代漢語翻譯】 現代漢語譯本：真實的情況是，就像影子一樣無法創造，就像幻象一樣體性本空，就像風一樣無法捉摸；像這樣，一切法都是虛假的、不真實的，不增加也不減少。像這樣，長者子！應當明白一切法沒有主宰、沒有作者、沒有執著的人。你先前想要覺悟，現在又在哪裡呢？' 長者子說：'這裡所見的長短美醜，惡念的因緣，凡夫俗子貪戀執著，在聖人的佛法中沒有這樣的事。聖人的佛法中只有不凈，因為如實地觀察，遠離了惡念，貪嗔癡都消盡了。' 佛說：'好啊好啊！長者子！因為見到貪慾的體性，所以遠離了惡念的觀察，因為遠離了惡念，所以貪嗔癡都消盡了，因此你應當生起清凈的心，修習方便之行，對於一切境界生起智慧之業，遠離對自身和他身的執見。' 長者子說：'菩薩如何生起清凈的心，修行智慧之行呢？' 佛說：'長者子！菩薩應當在貪慾的體性中尋求菩提（覺悟），像這樣在嗔恨、愚癡的體性中尋求菩提，也在一切煩惱的體性中尋求菩提，像這樣貪嗔癡等一切煩惱的體性空無一物，菩薩就在一切法中生起智慧之行。因此，長者子！那貪嗔癡的體性沒有根本，也沒有住處，也沒有主宰者，也沒有作者，內外清凈空無所有，沒有我、沒有眾生、沒有壽命，遠離了補特伽羅（pudgala，意為'人'或'個體'）的假相，因為遠離了惡念的觀察所以沒有願望，因為遠離了渴愛和執取。像這樣貪嗔癡的體性沒有生起，所以菩薩在一切法中生起智慧之行。 『再者，長者子！清凈攀緣方便之行的菩薩，在一切生起心念的法中都有菩提。為什麼呢？如果那心沒有顏色，脫離了顏色，脫離了分別，體性如幻，彼此內外不相連續，這就叫做菩提。再者，長者子！菩薩不應該覺察其他的事情，只應該覺察自己的心。為什麼呢？覺察自己的心，就是覺察了。

【English Translation】 English version: 'Truly, like a shadow, it cannot be created; like an illusion, its nature is empty; like the wind, its nature cannot be grasped. Thus, all dharmas are false and unreal, neither increasing nor decreasing. Thus, son of a wealthy man! You should know that all dharmas have no master, no creator, and no one who clings to them. Where is the awakening you desired earlier now?' The son of a wealthy man said, 'The long and short, beautiful and ugly that are seen here, the causes and conditions of evil thoughts, are what ordinary people are attached to. In the Dharma of the sages, there is no such thing. In the Dharma of the sages, there is only impurity, because they see the truth as it is, are free from evil thoughts, and have exhausted greed, anger, and delusion.' The Buddha said, 'Excellent, excellent! Son of a wealthy man! Because you see the nature of greed, you are free from the observation of evil thoughts; because you are free from evil thoughts, greed, anger, and delusion are exhausted. Therefore, you should generate a pure mind, cultivate the practice of skillful means, generate the karma of wisdom in all realms, and be free from the view of self and the view of others.' The son of a wealthy man said, 'How does a Bodhisattva generate a pure mind and practice the conduct of wisdom?' The Buddha said, 'Son of a wealthy man! A Bodhisattva should seek Bodhi (enlightenment) in the nature of greed, and likewise seek Bodhi in the nature of anger and delusion, and also seek Bodhi in the nature of all afflictions. Thus, the nature of all afflictions such as greed, anger, and delusion is empty and without substance, and the Bodhisattva generates the conduct of wisdom in all dharmas. Therefore, son of a wealthy man! The nature of greed, anger, and delusion has no root, no dwelling place, no master, and no creator. It is pure inside and out, empty and without anything, without self, without sentient beings, without life, free from the appearance of pudgala (meaning 'person' or 'individual'), without wishes because it is free from the observation of evil thoughts, and free from thirst and attachment. Thus, because the nature of greed, anger, and delusion is without arising, the Bodhisattva generates the conduct of wisdom in all dharmas.' 'Furthermore, son of a wealthy man! A Bodhisattva who practices pure clinging to skillful means has Bodhi in all dharmas that generate thoughts. Why? If that mind has no color, is separated from color, is separated from discrimination, its nature is like an illusion, and it is not continuous inside and out, this is called Bodhi. Furthermore, son of a wealthy man! A Bodhisattva should not be aware of other things, but only be aware of his own mind. Why? To be aware of one's own mind is to be aware of.'

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一切眾生心故。若自心清凈，即是一切眾生心清凈故。如自心體性，即是一切眾生心體性；如自心離垢，即是一切眾生心離垢；如自心離貪，即是一切眾生心離貪；如自心離瞋，即是一切眾生心離瞋；如自心離癡，即是一切眾生心離癡；如自心離煩惱，即是一切眾生心離煩惱。作此覺者名一切智智覺。如是清凈攀緣方便行菩薩，能知煩惱體性染一切眾生心，若有說言客塵煩惱相續染心者，菩薩見法方便，于彼眾生善能教化無所惱亂。若彼眾生覺客塵煩惱，客塵煩惱亦不能染。」佛說此法已，長者子得順法忍。

時勝金色女知長者子受教化已，莊嚴五百馬車前後圍繞，種種音樂皆悉作唱，來詣佛所。到已下車，頭面三禮，右繞三匝卻住一面。

爾時文殊師利童子問長者子言：「汝識此妹不？」

長者子言：「我今實識。」

文殊師利言：「汝云何識？」

時長者子即向文殊而說偈言：

「見色如水沫，　　諸受悉如泡， 　觀想同陽炎，　　如是我識彼。 　見行如芭蕉，　　知識猶如幻， 　女名假施設，　　如是我識彼。 　身無覺如木，　　亦如草瓦礫， 　心則不可見，　　如是我識彼。 　非我非眾生，　　非壽富伽羅， 　十八界相續，　　如是我識彼。 　彼中非貪瞋

【現代漢語翻譯】 現代漢語譯本：一切眾生的心都是相連的。如果自己的心清凈，那麼一切眾生的心也就清凈了。如同自己心的體性，也就是一切眾生心的體性；如同自己的心遠離垢染，也就是一切眾生心遠離垢染；如同自己的心遠離貪慾，也就是一切眾生心遠離貪慾；如同自己的心遠離嗔恨，也就是一切眾生心遠離嗔恨；如同自己的心遠離愚癡，也就是一切眾生心遠離愚癡；如同自己的心遠離煩惱，也就是一切眾生心遠離煩惱。能夠覺悟到這一點的人，就叫做一切智智覺（能知一切事物的智慧）。像這樣清凈地運用攀緣方便的菩薩，能夠知道煩惱的體性會染污一切眾生的心。如果有人說客塵煩惱（外來的、短暫的煩惱）會相續不斷地染污心，菩薩運用觀察諸法的方法，能夠很好地教化那些眾生，而不會使他們感到煩惱。如果那些眾生覺悟到客塵煩惱的虛幻性，那麼客塵煩惱也就不能染污他們了。』佛陀說完這些法之後，長者子（一位富有的居士之子）獲得了順法忍（對佛法的順從和忍耐）。 當時，勝金色女（一位具有殊勝金色光芒的女子）知道長者子已經接受了教化，就用五百輛裝飾華麗的馬車前後圍繞，演奏著各種各樣的音樂，來到了佛陀所在的地方。到達后，她下了車，以頭面接觸地面，行了三次大禮，然後向右繞佛三圈，站立在一旁。 這時，文殊師利童子（Manjushri，象徵智慧的菩薩）問長者子說：『你認識這位妹妹嗎？』 長者子回答說：『我現在確實認識她。』 文殊師利童子說：『你是如何認識她的呢？』 當時，長者子就向文殊師利菩薩說了以下偈語： 『見到色（rupa，物質現象）如水上的泡沫，各種感受（vedana）都像水泡一樣虛幻， 觀察念想（samjna）如同陽焰（海市蜃樓），我是這樣認識她的。 見到行為（samskara）如同芭蕉樹，知識（vijnana）猶如幻術， 『女』這個名字只是假名安立，我是這樣認識她的。 身體沒有感覺如同木頭，也像草、瓦片、碎石一樣， 心是不可見的，我是這樣認識她的。 其中沒有『我』（atman），沒有眾生（sattva），沒有壽命（jiva），沒有人（pudgala）， 只有十八界（dhatus）相續不斷，我是這樣認識她的。 其中沒有貪慾（raga），沒有嗔恨（dvesha），

【English Translation】 English version: Because of the minds of all sentient beings. If one's own mind is pure, then it is because the minds of all sentient beings are pure. Like the nature of one's own mind, so is the nature of the minds of all sentient beings; like one's own mind is free from defilement, so are the minds of all sentient beings free from defilement; like one's own mind is free from greed, so are the minds of all sentient beings free from greed; like one's own mind is free from anger, so are the minds of all sentient beings free from anger; like one's own mind is free from delusion, so are the minds of all sentient beings free from delusion; like one's own mind is free from afflictions, so are the minds of all sentient beings free from afflictions. One who makes this realization is called the All-Knowing Wisdom Awareness (Sarvajna-jnana-bodhi, the awakening of all-knowing wisdom). A Bodhisattva who thus purely practices the expedient of clinging (paryaya upaya, skillful means of engagement) can know that the nature of afflictions defiles the minds of all sentient beings. If someone says that adventitious defilements (agantuka klesha, temporary or external defilements) continuously defile the mind, the Bodhisattva, with skillful means of observing the Dharma (dharma, the teachings or the truth), can skillfully teach those sentient beings without causing them distress. If those sentient beings awaken to the adventitious nature of afflictions, then adventitious afflictions cannot defile them.』 After the Buddha spoke this Dharma, the son of the elder (kulaputra, son of a wealthy family) attained the Patience with the Dharma (dharma-ksanti, acceptance and endurance of the Dharma). At that time, the Lady of Supreme Golden Hue (Uttama-suvarna-varna, a woman with radiant golden complexion), knowing that the son of the elder had received the teachings, adorned five hundred horse-drawn carriages, surrounded them before and behind, and with various musical instruments playing, came to where the Buddha was. Having arrived, she got off the carriage, prostrated with her head and face to the ground three times, circumambulated the Buddha three times to the right, and stood to one side. Then, the Youth Manjushri (Manjushri, the Bodhisattva of Wisdom) asked the son of the elder, 『Do you recognize this sister?』 The son of the elder replied, 『I truly recognize her now.』 Manjushri said, 『How do you recognize her?』 At that time, the son of the elder spoke the following verses to Manjushri: 『Seeing form (rupa, material phenomena) as a water bubble, all feelings (vedana) as foam, Observing thoughts (samjna) as a mirage, thus I recognize her. Seeing actions (samskara) as a banana tree, consciousness (vijnana) as an illusion, The name 『woman』 is a mere designation, thus I recognize her. The body is without sensation like wood, also like grass, tiles, and gravel, The mind is invisible, thus I recognize her. There is no 『self』 (atman), no sentient being (sattva), no life (jiva), no person (pudgala), Only the continuous succession of the eighteen realms (dhatus), thus I recognize her. Within her, there is no greed (raga), no hatred (dvesha),

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，　　亦復非愚癡， 　非染非清凈，　　如是我識彼。 　諸凡夫如醉，　　顛倒生惡覺， 　智者所不染，　　如是我識彼。 　如彼林中尸，　　臭爛惡不凈， 　身體性如是，　　如是我識彼。 　過去本不滅，　　未來亦不生， 　現在不暫住，　　如是我識彼。 　文殊當善聽，　　彼恩難可報， 　我本多貪慾，　　見不凈解脫。 　彼身實不死，　　為化我現死， 　愍眾故示現，　　誰見不發心。 　如是貪瞋癡，　　及一切煩惱， 　如是體性法，　　善哉甚微妙。」

爾時如來即便微笑，從其面門出五色光，遍照三千大千世界，照已還從頂入。

爾時阿難見斯光已，即從坐起，偏袒右肩，頂禮佛足，右膝著地合掌向佛，贊言：「善哉世尊！以何因緣示現微笑？諸佛如來多他阿伽度、阿羅呵、三藐三佛陀，非無因緣而現微笑。」

佛告阿難：「汝見是金色女不？」

阿難白言：「唯然已見。」

佛告阿難：「此金色女，文殊師利已於過去教化令發阿耨多羅三藐三菩提心，今復更于文殊師利所聞說正法得順法忍。」

佛告阿難：「汝見此上威德長者子不？」

阿難白言：「唯然已見。」

佛言：「阿難！此長者子，我於過去已曾教化令發阿耨多

【現代漢語翻譯】 現代漢語譯本： 　　也不是愚癡， 　不是染污也不是清凈，像這樣我認識它。 　那些凡夫就像喝醉了一樣， 　顛倒錯亂產生錯誤的知覺， 　有智慧的人不會被染污，像這樣我認識它。 　就像那林中的屍體， 　又臭又爛令人厭惡不乾淨， 　身體的本性就是這樣，像這樣我認識它。 　過去已經過去不會再回來，未來還沒有來也不會自己產生， 　現在也不會停留，像這樣我認識它。 　文殊（Manjusri，菩薩名）你應該好好聽著， 　她的恩情難以報答， 　我本來有很多貪慾， 　因為看到不凈之物才得以解脫。 　她的身體實際上並沒有死， 　爲了教化我才示現死亡， 　爲了憐憫眾生才這樣示現， 　誰見了不會發起菩提心呢？ 　像貪、嗔、癡（貪慾、憎恨、愚癡）， 　以及一切煩惱， 　像這樣的體性之法， 　真是太好了，非常微妙。」

這時如來就笑了，從他的面部放出五種顏色的光芒，照遍了三千大千世界，照完之後又從頭頂進入。

這時阿難（Ananda，佛陀的十大弟子之一）看到這種光芒后，立刻從座位上站起來，袒露右肩，頂禮佛足，右膝跪地合掌向佛，讚歎說：「太好了，世尊！因為什麼因緣而示現微笑？諸佛如來、多他阿伽度（Tathagata，如來）、阿羅呵（Arhat，阿羅漢）、三藐三佛陀（Samyaksambuddha，正等覺者），不會沒有原因就顯現微笑。」

佛告訴阿難（Ananda）：「你看到這位金色女子了嗎？」

阿難（Ananda）回答說：「是的，我已經看到了。」

佛告訴阿難（Ananda）：「這位金色女子，文殊師利（Manjusri）已經在過去教化她，使她發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），現在又在文殊師利（Manjusri）這裡聽聞正法，得到了順法忍。」

佛告訴阿難（Ananda）：「你看到這位具有威德的長者子了嗎？」

阿難（Ananda）回答說：「是的，我已經看到了。」

佛說：「阿難（Ananda）！這位長者子，我在過去也曾經教化他，使他發起了阿耨多

【English Translation】 English version: Moreover, it is not foolishness, It is neither defiled nor pure, thus I recognize it. Those ordinary people are like being drunk, Confused and inverted, they generate evil perceptions, The wise are not defiled by it, thus I recognize it. Like that corpse in the forest, Stinking, rotten, disgusting, and impure, The nature of the body is like this, thus I recognize it. The past does not perish, the future is not born, The present does not momentarily stay, thus I recognize it. Manjusri (Manjusri, name of a Bodhisattva), you should listen carefully, Her kindness is difficult to repay, I originally had much greed, Seeing impurity, I attained liberation. Her body is actually not dead, To transform me, she manifested death, Out of compassion for sentient beings, she made this appearance, Who would not generate the aspiration for enlightenment upon seeing this? Like greed, hatred, and delusion (greed, anger, and ignorance), And all afflictions, Such is the nature of the Dharma, Excellent, how subtle and wonderful.

At that time, the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) then smiled, and from his face emitted five-colored light, illuminating the three thousand great thousand worlds, and after illuminating, it re-entered from the top of his head.

At that time, Ananda (Ananda, one of the ten principal disciples of the Buddha), seeing this light, immediately arose from his seat, bared his right shoulder, prostrated at the Buddha's feet, knelt on his right knee, joined his palms, and praised the Buddha, saying: 'Excellent, World Honored One! For what reason do you show a smile? The Buddhas, Tathagatas (Tathagata), Arhats (Arhat), Samyaksambuddhas (Samyaksambuddha, Perfectly Enlightened One), do not show a smile without a cause.'

The Buddha said to Ananda (Ananda): 'Do you see this golden-colored woman?'

Ananda (Ananda) replied: 'Yes, I have seen her.'

The Buddha said to Ananda (Ananda): 'This golden-colored woman, Manjusri (Manjusri) has already taught her in the past, causing her to generate the mind of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi-citta, unsurpassed, complete and perfect enlightenment), and now she is again hearing the Proper Dharma from Manjusri (Manjusri) and has obtained acceptance of the Dharma.'

The Buddha said to Ananda (Ananda): 'Do you see this son of the wealthy and virtuous elder?'

Ananda (Ananda) replied: 'Yes, I have seen him.'

The Buddha said: 'Ananda (Ananda)! This son of the elder, I have also taught him in the past, causing him to generate the mind of Anuttara

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羅三藐三菩提心，今於我所聞說正法得順法忍。阿難！此勝金色女，于當來世過九十百千劫，當得作佛，號曰寶光多他阿伽度、阿羅呵、三藐三佛陀，壽命無量。其佛世界名寶德剎，劫名樂生。彼女當來得成佛時，其國眾生衣服飲食、壽命身色，悉如忉利諸天王等，等無有異。彼佛世界無有聲聞及辟支佛，純一大乘諸菩薩寶。彼寶光如來成佛之時，此長者子得菩薩身，名曰德光，持佛法藏，寶光如來所說法藏皆悉受持。寶光如來臨涅槃時，與德光菩薩授菩提記，告諸大眾：『我滅度后我法滅已，此德光菩薩當得作佛，號曰寶炎如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。』」

爾時如來授二人記已，是時三千大千世界六種震動，放大光明遍滿十方一切世界。說此授記法時，八千人等發阿耨多羅三藐三菩提心。

爾時長老阿難白佛言：「世尊！當何名此經？」

佛言：「此經名『大莊嚴法門』，如是受持；亦名『文殊師利神通奮迅力經』，亦名『勝金色光明德女教化經』。」

說此經已，長老阿難，勝金色女及長者子，文殊師利，天、人、阿修羅等，一切大眾，歡喜奉行。

大莊嚴法門經卷下

【現代漢語翻譯】 現代漢語譯本：『阿耨多羅三藐三菩提心』（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），現在我聽聞您所說的正法，獲得了隨順於法的忍耐。阿難（Ananda）！這位勝金色女，在未來的世間，經過九十百千劫之後，將會成佛，佛號為『寶光多他阿伽度』（Ratna-prabha Tathagata，寶光如來）、『阿羅呵』（Arhat，應供）、『三藐三佛陀』（Samyak-samBuddha，正等正覺），壽命無量。她的佛世界名為『寶德剎』（Ratna-guna-ksetra，寶德佛土），劫名為『樂生』（Sukha-utpada，快樂產生）。她將來成佛時，其國土中的眾生，衣服飲食、壽命身色，都和忉利天（Trayastrimsa，三十三天）的諸天王一樣，沒有差別。那個佛世界沒有聲聞（Sravaka，小乘弟子）和辟支佛（Pratyeka-buddha，緣覺），純粹是大乘的諸菩薩寶。寶光如來成佛之時，這位長者子將得到菩薩之身，名為『德光』（Guna-prabha，功德之光），持有佛法寶藏，寶光如來所說的法藏全部受持。寶光如來臨近涅槃（Nirvana，寂滅）時，給德光菩薩授菩提記，告訴大眾：『我滅度之後，我的佛法滅盡時，這位德光菩薩將會成佛，佛號為『寶炎如來』（Ratna-arci Tathagata，寶焰如來）、『應供』（Arhat，應受供養）、『正遍知』（Samyak-sambuddha，正等遍知）、『明行足』（Vidya-carana-sampanna，明行圓滿）、『善逝』（Sugata，善於逝世）、『世間解』（Lokavid，瞭解世間）、『無上士』（Anuttara，無上之人）、『調御丈夫』（Purusa-damya-sarathi，調御丈夫）、『天人師』（Sasta deva-manusyanam，天人之導師）、『佛』（Buddha，覺者）、『世尊』（Bhagavan，世間尊貴之人）。』 當時如來給這二人授記之後，這時三千大千世界發生了六種震動，放出大光明遍滿十方一切世界。說這個授記法時，八千人等發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。 當時長老阿難（Ananda）問佛說：『世尊！這部經應當叫什麼名字？』 佛說：『這部經名為《大莊嚴法門》（Mahavyuha-dharma-paryaya），這樣受持；也名為《文殊師利神通奮迅力經》（Manjusri-vikridita-sutra），也名為《勝金色光明德女教化經》（Suvarnavarna-prabha-guna-devi-nirdesa-sutra）。』 說完這部經后，長老阿難（Ananda），勝金色女和長者子，文殊師利（Manjusri），天、人、阿修羅（Asura）等一切大眾，歡喜奉行。 《大莊嚴法門經》卷下

【English Translation】 English version: 'Anuttara-samyak-sambodhi-citta' (the mind of unsurpassed, complete and perfect enlightenment), now I hear the right Dharma spoken by you and obtain the patience that accords with the Dharma. Ananda! This Superior Golden Woman, in a future world, after ninety hundred thousand kalpas, will become a Buddha, named 'Ratna-prabha Tathagata' (Jewel Light Thus Come One), 'Arhat' (Worthy of Offerings), 'Samyak-samBuddha' (Completely and Perfectly Enlightened One), with immeasurable lifespan. Her Buddha-world will be named 'Ratna-guna-ksetra' (Jewel Virtue Land), and the kalpa will be named 'Sukha-utpada' (Happy Birth). When she attains Buddhahood in the future, the beings in her land, their clothing, food, lifespan, and physical appearance, will all be like the Trayastrimsa (Thirty-three Heavens) kings, without any difference. In that Buddha-world, there will be no Sravakas (Hearers) or Pratyeka-buddhas (Solitary Buddhas), only the jewels of Mahayana Bodhisattvas. When Ratna-prabha Tathagata attains Buddhahood, this son of the elder will obtain a Bodhisattva body, named 'Guna-prabha' (Virtue Light), holding the treasury of the Buddha-dharma, and will uphold all the Dharma-treasury spoken by Ratna-prabha Tathagata. When Ratna-prabha Tathagata approaches Nirvana, she will bestow a prophecy of enlightenment upon Guna-prabha Bodhisattva, telling the assembly: 'After my extinction, when my Dharma has perished, this Guna-prabha Bodhisattva will become a Buddha, named 'Ratna-arci Tathagata' (Jewel Flame Thus Come One), 'Arhat' (Worthy of Offerings), 'Samyak-sambuddha' (Completely and Perfectly Enlightened One), 'Vidya-carana-sampanna' (Perfect in Knowledge and Conduct), 'Sugata' (Well-Gone), 'Lokavid' (Knower of the World), 'Anuttara' (Unsurpassed), 'Purusa-damya-sarathi' (Tamer of Men), 'Sasta deva-manusyanam' (Teacher of Gods and Humans), 'Buddha' (Enlightened One), 'Bhagavan' (World Honored One).' At that time, after the Tathagata bestowed prophecies upon these two, the three thousand great thousand worlds shook in six ways, and great light was emitted, filling all the worlds in the ten directions. When this Dharma of prophecy was spoken, eight thousand people and others aroused the mind of Anuttara-samyak-sambodhi-citta (unsurpassed, complete and perfect enlightenment). At that time, the elder Ananda asked the Buddha: 'World Honored One! What should this sutra be named?' The Buddha said: 'This sutra is named 'Mahavyuha-dharma-paryaya' (The Great Adornment Dharma Teaching), thus uphold it; it is also named 'Manjusri-vikridita-sutra' (The Sutra of Manjusri's Supernatural Play), and it is also named 'Suvarnavarna-prabha-guna-devi-nirdesa-sutra' (The Sutra of the Teaching of the Superior Golden Light Virtue Woman).' After speaking this sutra, the elder Ananda, the Superior Golden Woman and the son of the elder, Manjusri, the gods, humans, Asuras, and all the great assembly, rejoiced and practiced accordingly. The Great Adornment Dharma Teaching Sutra, Scroll Two

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