English
English version: The deities, Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (mythical human-bird hybrids), Mahoragas (great serpents), humans and non-humans, Shakra (ruler of the devas), Brahma (creator god), and the Four Heavenly Kings, hearing the auspicious sound, all received the Buddha's command and went to the Buddha's place. They bowed at his feet, retreated to one side, and each reported to the Buddha, saying, 'What did the Great Sage praise just now that caused the three thousand great thousand worlds to be informed and receive instruction, so that the great thousand world shook in six ways?' The World Honored One replied, 'Do you wish to know, celestial beings? I praised what Manjushri Bodhisattva has been exhorting and transforming.' They further asked, 'Where is he traveling now?' The Buddha said, 'He is below the east gate of Rajagriha (city in ancient India), in the middle of the street, extensively explaining the Dharma and discussing the essence of the teachings for Suvarnaprabhasa (Golden Light) . Celestial beings! You should go and seek the benefits of the Dharma.' At that time, the devas, dragons, gods, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, humans and non-humans, Shakra, Brahma, and the Four Heavenly Kings all unanimously agreed and went together to the place where Manjushri Bodhisattva was speaking the Dharma. They revealed half of their bodies and rained down heavenly flowers, which covered the entire city of Rajagriha. At that time, the devas saw the humans, and the humans saw the devas, and they were all peaceful and harmonious, without any disputes. Countless thousands of people in Rajagriha each picked up the flowers scattered by the devas and brought them to Manjushri Bodhisattva. At that time, King Ajatasattu (son of King Bimbisara) , with his four divisions of troops, palace consorts, ministers, and officials, followed by the lesser kings, went together to Manjushri Bodhisattva. Also, the venerable ones, sons of elders, princes, and ministers, seeing Suvarnaprabhasa's majestic demeanor, his faculties tranquil and subdued, having destroyed the defilements of the world, free from inverted views, and adorning himself with extraordinary and wonderful virtues, upon seeing this, no longer gave rise to thoughts of greed and desire. At that time, Manjushri Bodhisattva said to Suvarnaprabhasa, 'Now that everyone has come, why is there no longer any attachment? Where are the five desires that you craved before?' Suvarnaprabhasa replied to Manjushri Bodhisattva, 'The defiled desires of all sentient beings are established upon setting one's resolve and wisdom, escaping from the fundamental boundary, and dwelling in the realm of Dharma where there is no origin. Being without origin is like this, without difference, without birth, without death, and without any...' -------------------------------------------------------------------------------- 处。又彼尘欲则为本净，分别平等。” 又问女曰：“何谓尘欲而为本净？”
Chinese
答曰：“无想不想、无应不应，以此尘欲则为本净；尘从顺行而无所起，则为本净。当知尘欲因客游来，晓了空慧与道同居，无相之慧、无愿之慧、本净之明而俱同居，察此一切悉无所有。譬如蛇虺含毒害人，若有人来而赍良药能消恚毒。蛇这见药，毒即灭除；男女大小知毒歇尽，悉共戏弄着械膝上，无所伤害亦不螫人。如是人者，本未曾闻法律之时，念于不顺所见颠倒，处于尘欲为之所烧，己身贪欲自着颜色。已能观了色如聚沫，则知身法犹如幻化，分别戏乐若如于梦。已解爱欲若如水泡，命如朝露，万物无常。晓了诸阴皆同恼患，知身不净，悉为空无。观一切法皆无吾我，正谛思惟本末悉虚，不毁他人、不自称誉，亦不自缚、不缚他余。今我从仁闻所说法，寻即信乐便得解脱，是故眼视无所染着。所以者何？省仁之说，应其所作而处尘劳，如是计尘亦无欲垢，谁能见者？” 尔时，上金光首白文殊师利：“一切大会诸天、人民将无恐惧，唯为分别如应说法，令诸天、人晓了尘欲本悉清净，愍哀一切，使发无上正真道意。” 文殊师利答曰：“欲尘本净，信乐者希。所以者何？用不觉故。觉尘清净则成道矣。譬 处。又彼尘欲则为本净，分别平等。’ 又问女曰：‘何谓尘欲而为本净？’ 答曰：‘无想不想、无应不应，以此尘欲则为本净；尘从顺行而无所起，则为本净。当知尘欲因客游来，晓了空慧与道同居，无相之慧、无愿之慧、本净之明而俱同居，察此一切悉无所有。譬如蛇虺含毒害人，若有人来而赍良药能消恚毒。蛇这见药，毒即灭除；男女大小知毒歇尽，悉共戏弄着械膝上，无所伤害亦不螫人。如是人者，本未曾闻法律之时，念于不顺所见颠倒，处于尘欲为之所烧，己身贪欲自着颜色。已能观了色如聚沫，则知身法犹如幻化，分别戏乐若如于梦。已解爱欲若如水泡，命如朝露，万物无常。晓了诸阴皆同恼患，知身不净，悉为空无。观一切法皆无吾我，正谛思惟本末悉虚，不毁他人、不自称誉，亦不自缚、不缚他余。今我从仁闻所说法，寻即信乐便得解脱，是故眼视无所染着。所以者何？省仁之说，应其所作而处尘劳，如是计尘亦无欲垢，谁能见者？’ 尔时，上金光首（一位菩萨的名字）白文殊师利（Manjusri，智慧的菩萨）: ‘一切大会诸天、人民将无恐惧，唯为分别如应说法，令诸天、人晓了尘欲本悉清净，愍哀一切，使发无上正真道意。’ 文殊师利（Manjusri，智慧的菩萨）答曰：‘欲尘本净，信乐者希。所以者何？用不觉故。觉尘清净则成道矣。譬
English
Furthermore, these defilements and desires are fundamentally pure, distinguishing equality.' Then he asked the woman: 'What are these defilements and desires that are fundamentally pure?' She replied: 'Without thought or non-thought, without response or non-response, these defilements and desires are fundamentally pure; defilements arise from following the flow but originate from nowhere, thus they are fundamentally pure. Know that defilements and desires come from being a guest traveler, understanding emptiness and wisdom dwells with the Path, the wisdom of no-form, the wisdom of no-desire, and the clarity of fundamental purity all dwell together, observing that all this is without substance. It is like a venomous snake that harms people; if someone comes with good medicine that can eliminate the poison, the snake, upon seeing the medicine, will have its poison extinguished; men and women, young and old, knowing the poison is gone, will all play with it, placing it on their knees without harm or being bitten. Such a person, who has never heard the Dharma before, thinks of disobedience and sees things upside down, dwelling in defilements and desires, being burned by them, their own body attached to the colors of greed. Having contemplated that form is like foam, they know that the body and Dharma are like illusions, distinguishing playful joy as if in a dream. Having understood love and desire as like water bubbles, life is like morning dew, all things are impermanent. Understanding that the aggregates are all sources of suffering, knowing the body is impure, all is empty and without substance. Contemplating that all Dharmas are without self, rightly contemplating that the beginning and end are all empty, not slandering others, not praising oneself, not binding oneself, nor binding others. Now I have heard the Dharma from you, and immediately believed and rejoiced, thus attaining liberation, therefore my eyes are not attached to anything. Why? Understanding your teachings, responding to what should be done and dwelling in the world, thus considering defilements without the filth of desire, who can see this?' At that time, Superior Golden Light Head (a Bodhisattva's name) said to Manjusri (Manjusri, the Bodhisattva of wisdom): 'All the great assembly of gods and people will have no fear, only distinguishing and speaking the Dharma accordingly, so that all the gods and people understand that the defilements and desires are fundamentally pure, having compassion for all, causing them to generate the intention for unsurpassed, true, and right enlightenment.' Manjusri (Manjusri, the Bodhisattva of wisdom) replied: 'The fundamental purity of defilements and desires, few believe in it. Why? Because of not being awakened. Awakening to the purity of defilements will lead to the attainment of the Path. For example,' --------------------------------------------------------------------------------
Chinese
如无生之火不能烧人。如是当知：无想之念，不行吾我也；如所兴火还自烧己。如是当知：思想之念、尘劳贪欲造生死身；如木生火其焰遂盛。如是当知：邪见颠倒兴起尘劳，三界然炽；如火灭后无复焰光。如是当知：倒见已止尘则不起，即于三界不兴劳垢；如百千岁火灭不然，人不疑恐畏于冷灰。如是当知：虽若干劫习欲尘秽，已解观之无所积聚；如火灭尽不可施用，慧明澹怕尘劳不兴。如身中火，温热虽盛则无所烧。如是计之：其心本净显耀之明，客尘欲起，终不染污心之源际也。” 于是文殊师利复问其女：“又当云何观于色身？” 答曰：“犹如水中之月影也。” 又问：“云何观五阴体？” 答曰：“犹如无化如来之化也。” 又问：“诸种当云何观？” 答曰：“犹如水、火二界也。” 又问：“云何观诸入事乎？” 答曰：“犹如无施因缘罪福所行也。” 又问：“云何观此诸会？” 答曰：“而悉照曜会者心性。” 又问：“云何还观尔身？” 答曰：“犹如吾之父母，平等定者而无有二也。” 又问：“云何以观吾身？” 答曰：“犹如生盲不见诸色。” 又问：“云何曾听此法乎？” 答 现代汉语译本： 就像没有燃料的火无法燃烧人一样。因此应当知道：没有妄想的念头，不会执着于‘我’和‘我的’；就像燃起的火最终会烧到自己。因此应当知道：有思想的念头、尘世的烦恼和贪欲会造就生死轮回之身；就像木头生火，火势就会越来越旺盛。因此应当知道：邪见和颠倒的认知会引发尘世的烦恼，使三界（欲界、色界、无色界）燃烧炽热；就像火熄灭后不再有火焰和光芒。因此应当知道：颠倒的见解停止了，烦恼也就不会产生，那么在三界中就不会产生劳累和污垢；就像燃烧了成百上千年的火熄灭后，人们不会怀疑或害怕那冰冷的灰烬。因此应当知道：即使经过无数劫的习气和尘垢，一旦理解并观察到它的本质，就不会再积累；就像火完全熄灭后无法再使用，智慧的光芒清澈平静，尘世的烦恼就不会产生。就像身体中的火，即使温度很高也不会烧伤人。因此可以这样认为：我们的心本来是清净的，显现出光明的智慧，即使有外来的尘埃和欲望产生，最终也不会污染心的本源。' 于是，文殊师利（Manjusri，菩萨名）又问那位女子：‘那么，应当如何观察色身（rupa-kaya，物质身体）呢？’ 女子回答说：‘就像水中的月亮倒影一样。’ 文殊师利又问：‘应当如何观察五阴（panca-skandha，构成个体存在的五种要素，即色、受、想、行、识）呢？’ 女子回答说：‘就像无化如来（nirmana-tathagata，没有化身的如来）的化现一样。’ 文殊师利又问：‘各种种子（诸种）应当如何观察呢？’ 女子回答说：‘就像水界和火界一样。’ 文殊师利又问：‘应当如何观察诸入（ayatana，感觉器官及其对象）的事物呢？’ 女子回答说：‘就像没有施舍、因缘、罪业和福报所行之处一样。’ 文殊师利又问：‘应当如何观察这些集会呢？’ 女子回答说：‘照耀着集会者的心性。’ 文殊师利又问：‘应当如何反观自身呢？’ 女子回答说：‘就像我的父母一样，平等而坚定，没有分别。’ 文殊师利又问：‘应当如何观察我的身体呢？’ 女子回答说：‘就像天生的盲人看不见各种颜色一样。’ 文殊师利又问：‘你从哪里听到过这种法呢？’
English
English version: Just as a fire without fuel cannot burn a person, so it should be known that thoughts without imagination do not adhere to 'I' and 'mine'; like a fire that arises and eventually burns itself. Thus it should be known that thoughts, worldly afflictions, and desires create the body of birth and death; like wood giving rise to fire, its flames grow stronger. Thus it should be known that wrong views and inverted perceptions give rise to worldly afflictions, causing the Three Realms (Triloka: Desire Realm, Form Realm, Formless Realm) to burn intensely; like a fire extinguished, there is no more flame or light. Thus it should be known that when inverted views cease, afflictions will not arise, and then in the Three Realms, there will be no toil or defilement; like a fire extinguished for hundreds of thousands of years, people do not doubt or fear the cold ashes. Thus it should be known that even after countless eons of habitual desires and defilements, once one understands and observes their nature, they will no longer accumulate; like a fire completely extinguished, it cannot be used again, the light of wisdom is clear and calm, and worldly afflictions will not arise. Like the fire in the body, even if the warmth is strong, it will not burn anything. Thus it can be considered that our mind is originally pure, manifesting luminous wisdom, and even if external dust and desires arise, they will ultimately not defile the source of the mind.' Then, Manjusri (Manjusri, name of a Bodhisattva) asked the woman: 'Then, how should one observe the rupa-kaya (rupa-kaya, material body)?' The woman replied: 'Like the reflection of the moon in water.' Manjusri then asked: 'How should one observe the panca-skandha (panca-skandha, the five aggregates that constitute individual existence, namely form, feeling, perception, volition, and consciousness)?' The woman replied: 'Like the manifestation of a nirmana-tathagata (nirmana-tathagata, a Tathagata without a manifested body).' Manjusri then asked: 'How should the various seeds (seeds) be observed?' The woman replied: 'Like the water element and the fire element.' Manjusri then asked: 'How should one observe the affairs of the ayatana (ayatana, sense organs and their objects)?' The woman replied: 'Like a place where there is no giving, conditions, sins, or merits.' Manjusri then asked: 'How should one observe these assemblies?' The woman replied: 'Illuminating the minds of those who gather.' Manjusri then asked: 'How should one reflect on oneself?' The woman replied: 'Like my parents, equal and steadfast, without distinction.' Manjusri then asked: 'How should one observe my body?' The woman replied: 'Like a person born blind who cannot see colors.' Manjusri then asked: 'Where have you heard this Dharma from?' -------------------------------------------------------------------------------- 曰：“已闻是法，如幻师化化人所听也。” 又问：“云何汝岂为发无上正真道乎？” 答曰：“吾则是道，无所志求。” 又问：“云何为奉行于施度无极乎？” 答曰：“修一切度，舍诸尘劳也。” 又问：“为具足戒度无极乎？” 答曰：“所具足者周满如空也。” 又问：“为奉行于忍辱乎？” 答曰：“所可遵修一切诸法无起、无生。” 又问：“为殷勤精进行乎？” 答曰：“修行诸法无所至凑也。” 又问：“以为建立寂度无极乎？” 答曰：“建于法界，住无所住也。” 又问：“为已具足智度无极乎？” 答曰：“志无憍慢，心不自大也。” 又问：“为行慈乎？” 答曰：“以为晓了一切众生悉无所有。” 又问：“当于何求大哀菩萨乎？”