Chinese
于是上金光首，在于车上与长者子畏间俱，如是比像诣于清净游观之园。文殊师利而说经典，一切众会欢喜踊跃，其心开解亘然明达，咸悉言曰：“当共俱往，奉诣如来听所说法，舍游观处，至佛精舍。” 尔时，上金光首与长者子畏间俱，在游观园散花烧香，庄严宝盖办饮食馔，作倡妓乐而相娱乐，杂和捣香以自芬薰。于时彼女，观长者子及来会人意以满足，神通之力自化其身，应时终亡。颜色变恶犹如死人，眼耳鼻口脓血流出，身体[病-丙+逢]烂不可复视，口中臭气浡浡腥秽，一切毛孔恶露皆出，其腹溃坏，肠胃、肝、肺、脾、肾五脏，屎尿、髓脑悉为流溢，青蝇飞集周匝共食。 时，长者子见此女身变状如是，怖懅不安，欲求自归，济脱是患：“今遭难难，无极之恐。当从何所，免大忧烦？”各怀二难。“凡夫之士见众瑕秽，己之罪咎，将无帝王阿阇世知，危害我命？”一切眷属及诸会人，悉共惊怖，志怀战栗，各各谊言：“当于何求天、龙、鬼神，若犍沓和、沙门、梵志救脱大厄？其长者子德本不纯，已 现代汉语译本： ‘凡是人为制造的变化，都不能以不合法的行为来评判。现在这五阴（色、受、想、行、识，构成人的五种要素），以及各种地、水、火、风等元素，它们的衰败显现出来，原本就没有什么差别。这些人之前，或许充满毒害、嗔恨，但现在已经没有伤害，也没有任何变化。’ 于是，上金光首和长者子畏间俱，乘坐车辆，前往清净的游观之园。文殊师利菩萨在那里宣讲经典，所有在场的听众都欢喜踊跃，内心开悟，豁然明达，都说：‘我们应当一起去拜见如来，听他说法，离开这游观之处，前往佛陀的精舍。’ 当时，上金光首和长者子畏间俱，在游观园中散花烧香，用华丽的宝盖装饰，准备各种美食，演奏音乐，互相娱乐，还混合捣碎香料来熏香。这时，那个女子观察长者子和来参加聚会的人，觉得心满意足，就用神通力变化自己的身体，立刻死去。她的脸色变得丑恶，就像死人一样，眼睛、耳朵、鼻子、嘴巴都流出脓血，身体腐烂，无法观看，口中散发着恶臭，所有的毛孔都流出污秽之物，腹部溃烂，肠胃、肝脏、肺脏、脾脏、肾脏等五脏，以及屎尿、髓脑都流了出来，青蝇飞来聚集，到处啃食。 当时，长者子看到这个女人的身体变成这样，非常害怕，感到不安，想要寻求庇护，摆脱这种灾难：‘现在遇到了极大的困难和恐惧，我应该从哪里才能免除这巨大的忧愁烦恼？’他们各自怀着两种担忧。‘像我这样的凡夫俗子，看到了这些污秽不堪的景象，我的罪过，难道会被帝王阿阇世知道，从而危害我的性命吗？’所有的家属和参加聚会的人，都感到惊恐，内心战栗，各自议论：‘我们应该向哪里祈求天、龙、鬼神，或者犍沓婆（香神）、沙门（出家修道者）、梵志（婆罗门修行者）来救我们脱离这巨大的灾难？’而长者子因为德行不够纯正，已经……
English
English version: 'Whatever changes are made by humans should not be judged by unlawful actions. Now, these five skandhas (form, feeling, perception, mental formations, and consciousness, the five elements that constitute a person), and the various great elements such as earth, water, fire, and wind, their decay has become apparent, and there was originally no difference. These people before may have been full of poison and hatred, but now there is no harm, nor any change.' Then, Shang Jinguangshou and the son of the elder, Weijianju, rode in a carriage to the pure garden for sightseeing. Manjushri Bodhisattva was there expounding the scriptures, and all those present were delighted and rejoiced, their hearts enlightened and clear, and they all said: 'We should go together to visit the Tathagata and listen to his teachings, leave this sightseeing place, and go to the Buddha's monastery.' At that time, Shang Jinguangshou and the son of the elder, Weijianju, were in the sightseeing garden, scattering flowers and burning incense, decorating with gorgeous canopies, preparing various delicacies, playing music, entertaining each other, and mixing and crushing incense to perfume themselves. At this time, that woman, observing the son of the elder and the people who came to the gathering, felt satisfied, and used her supernatural powers to transform her body, and died immediately. Her complexion became ugly, like a dead person, pus and blood flowed from her eyes, ears, nose, and mouth, her body was rotten and could not be looked at, a foul odor emanated from her mouth, all the pores of her body exuded filth, her abdomen was ulcerated, and her internal organs such as intestines, stomach, liver, lungs, spleen, and kidneys, as well as excrement, urine, marrow, and brain, all flowed out, and blue flies gathered and devoured everywhere. At that time, the son of the elder, seeing the woman's body transformed in this way, was very frightened and uneasy, wanting to seek refuge and escape this disaster: 'Now I have encountered great difficulties and fears, where should I go to escape this great sorrow and trouble?' They each harbored two worries. 'As a mortal like me, seeing these filthy and unbearable scenes, will my sins be known to King Ajatasatru, thus endangering my life?' All the family members and people who attended the gathering were terrified, their hearts trembling, and they discussed: 'Where should we seek the gods, dragons, ghosts, or Gandharvas (celestial musicians), Shramanas (ascetics), or Brahmins (Brahmin practitioners) to save us from this great disaster?' But the son of the elder, because his virtue was not pure enough, already... --------------------------------------------------------------------------------
Chinese
闻文殊师利说经，当所施行而不晓了。” 于时，文殊师利童真威神所立，令园树木自然声出，赞说颂曰： “如今年少见， 诸法自然数， 三界虚无实， 如幻师现化。 愚戆所迷惑， 朽肉之涂覆， 思想彼虚伪， 愚者生染污。 譬之如画瓶， 中满盛不净， 而人不分别， 戴着头上行。 已知中所有， 破坏则悉现， 不净自流出， 无奇乃迸走。 无智亦如是， 志染着女色， 睹见像颜貌， 思想以自污。 年少今当观， 开化自然身， 明者岂着此， 瑕秽之臭恶？ 年少莫恐惧， 无得畏虚伪， 仁者前所集， 诸法自然尔。 世尊之兴出， 施恐使无畏， 号谓释师子， 讲说上妙法。 爱欲非常久， 犹如电忽现， 虽睹无有实， 慧者无所著。 譬如流河水， 欲取上聚沫， 彼无有作者， 亦不成报应。 名色亦如是， 而无有造作， 因有罪福缘， 便生报应果。 少童今自见， 颜貌为所凑， 不净何从来？ 令人怀恐惧。 此法无处所， 去亦无方面， 无往亦无来， 自然而化现。 彼无有作者， 亦复无受者， 造法无所受， 如幻无有形。 现代汉语译本： ‘我听闻文殊师利（Manjushri）菩萨所说的经法，但对于其中所施行的道理并不明白。’ 当时，凭借文殊师利（Manjushri）童真的威神之力，使得园中的树木自然发出声音，赞颂说道： ‘年轻人啊，你所见到的，都是诸法自然的规律。 三界（Trailokya）的一切都是虚幻不实的，如同幻术师所变现的幻象。 愚昧的人被这些假象所迷惑，执着于这层朽坏肉体的覆盖。 他们思念着这些虚伪不实的东西，愚蠢的人因此产生染污。 这就像一个画着图案的瓶子，里面盛满了污秽不净之物， 而人们却不加以分辨，把它戴在头上行走。 一旦知道了瓶子里面装的是什么，打破它，里面的东西就会全部显现出来， 污秽之物自然流淌出来，没有什么奇异之处，只是四处迸溅。 没有智慧的人也是这样，心志被女色所染着， 看到美丽的容貌，就心生邪念，让自己受到玷污。 年轻人啊，现在应当看清楚，开悟这自然之身， 明智的人怎么会执着于这充满瑕疵、污秽恶臭之物呢？ 年轻人啊，不要恐惧，不要害怕这些虚伪不实的东西， 仁者先前所积累的，诸法本来就是这样的。 世尊（Buddha）的出现，是为了布施无畏，使人不再恐惧， 他被尊称为释迦狮子（Shakya Simha），讲说至高无上的妙法。 爱欲不会长久存在，就像闪电一样瞬间出现， 即使看到了，也没有真实性，有智慧的人不会执着于它。 譬如流动的河水，想要从中捞取漂浮的泡沫， 这些泡沫没有制造者，也不会产生任何报应。 名色（Nama-rupa）也是如此，没有谁在创造它们， 因为有罪业和福报的因缘，所以才会产生相应的报应结果。 年轻人啊，你现在自己看看，美丽的容貌是由各种不净之物凑合而成， 这些不净之物是从哪里来的呢？为什么会让人感到恐惧？ 这种法没有固定的处所，消失也没有一定的方向， 没有来处，也没有去处，自然而然地显现出来。 它没有制造者，也没有承受者， 所造的法没有承受者，就像幻象一样没有真实的形体。’
English
English version: 'I have heard Manjushri (Manjushri) Bodhisattva speak the sutras, but I do not understand the principles that are being practiced.' At that time, by the power of Manjushri's (Manjushri) pure and youthful spirit, the trees in the garden naturally produced sounds, praising and saying: 'Young man, what you see are the natural laws of all dharmas (phenomena). The three realms (Trailokya) are all illusory and unreal, like the illusions manifested by a magician. Foolish people are deluded by these false appearances, clinging to the covering of this decaying flesh. They think about these false and unreal things, and foolish people thus generate defilement. It is like a painted vase, filled with unclean and impure things, but people do not distinguish them and wear it on their heads as they walk. Once you know what is inside the vase, break it, and everything inside will be revealed, the impure things will naturally flow out, there is nothing strange, just splashing everywhere. Those without wisdom are also like this, their minds are stained by lust for female beauty, seeing beautiful faces, they have evil thoughts and defile themselves. Young man, now you should see clearly, awaken to this natural body, how can wise people cling to this flawed, filthy, and foul-smelling thing? Young man, do not be afraid, do not fear these false and unreal things, the dharmas (phenomena) are naturally like this, as accumulated by the benevolent ones in the past. The appearance of the World Honored One (Buddha) is to bestow fearlessness and eliminate fear, He is revered as Shakya Simha (Shakya Simha), speaking the supreme and wonderful Dharma. Love and desire do not last long, like lightning appearing in an instant, even if you see it, it has no reality, and wise people will not cling to it. For example, flowing river water, wanting to scoop up the floating foam, these foams have no creator and will not produce any retribution. Nama-rupa (name and form) is also like this, no one is creating them, because there are causes and conditions of sin and merit, corresponding retributive results will arise. Young man, now look for yourself, beautiful faces are made up of various impure things, where do these impure things come from? Why do they make people feel afraid? This Dharma has no fixed place, and there is no fixed direction for its disappearance, there is no coming and no going, it appears naturally. It has no creator and no receiver, the created Dharma has no receiver, just like an illusion without a real form.' -------------------------------------------------------------------------------- 放逸于他身， 年幼因生畏， 当自观己体， 亦是其比类。 犹如梦中戏， 欢喜而踊跃， 一切诸所乐， 如梦已便觉。 年少便可往， 诣于释师子， 世尊大圣人， 挽拔恐惧根。 计于父母者， 亲属及知友， 不能为仁者， 蠲除此患难。 唯有诸世尊， 能加施无畏， 当至归命佛， 及法与圣众。 诸天、犍沓和、 人民悉稽首， 则离一切难， 便获大利安。”
Chinese
尔时，长者子闻斯颂已，欢喜踊跃善意生矣，则以衣裓盛女死尸，弃丛树间而舍之去。 于是世尊欲以开化彼长者子，从身放光，其明普照摩竭国界。尔时，年少遥见如来与比丘众围绕说法，如日出时，道路自然现若干变微妙巍巍，宝为栏楯而散众花。 其天帝释则在前立，宣叹之曰：“年少善利为获福庆，乃能发心而怀欢豫。欲见如来具足佛身，如是比类归诚谛路。欲睹如来之光颜乎，故发行也。”时，彼年少闻此劝赞，即与天帝俱诣佛所。 帝释复以大意之花用与年少，言：“取此花散如来上。”则便取花供散世尊，稽首佛足右绕三匝，前住白言：“今自归佛及法圣众，以是德本劝助无上正真之道。唯然，大圣！有放逸女上金光首，国王所识，郡县、州城 现代汉语译本 ‘放纵于他人之身，因年幼而心生畏惧，应当反观自身，其实彼此都是一样的。就像梦中的戏耍，欢喜雀跃，一切的快乐，都像梦醒后一样消失。年轻人啊，现在就可以去拜见释迦牟尼佛（释师子），世尊（世尊）大圣人，能为你拔除恐惧的根源。 父母、亲属和朋友，都不能为我们解除这些苦难。只有世尊（诸世尊）才能给予我们无畏的庇护，应当归命于佛（佛），法（法）和圣众（圣众）。诸天（诸天）、犍沓和（犍沓和）、人民都应稽首礼拜，这样就能远离一切灾难，获得大利益和安宁。’ 当时，长者之子听了这首偈颂后，欢喜踊跃，善念顿生，便用衣服包裹着女子的尸体，丢弃在丛林中，然后离开了。 这时，世尊（世尊）为了开化那位长者之子，从身上放出光明，这光明普照整个摩揭陀国（摩竭国）的疆界。当时，那位年轻人远远地看见如来（如来）与比丘众围绕着说法，就像太阳升起时一样，道路自然显现出各种微妙的景象，用宝物做成的栏杆，还散布着各种鲜花。 天帝释（天帝释）在前面站立，宣扬赞叹道：‘年轻人真是幸运，获得了福报，竟然能够发心并心怀欢喜，想要见到具足佛身的如来（如来），像这样归依诚心才是正确的道路。想要瞻仰如来（如来）的光辉容颜吗？所以才会有这样的行动啊。’当时，那位年轻人听到天帝释（天帝）的劝赞，就与天帝（天帝）一同前往佛（佛）的住所。 帝释（帝释）又用大意之花交给年轻人，说：‘拿着这花散在如来（如来）身上。’年轻人便取花供养散在世尊（世尊）身上，稽首礼拜佛（佛）的足，右绕三匝，上前禀告说：‘现在我归依佛（佛）、法（法）和圣众（圣众），用这些功德来辅助无上正真之道。’世尊（大圣）啊！有一个放纵的女子，头上戴着金光闪闪的首饰，是国王所认识的，郡县、州城
English
English version ‘Indulging in the body of another, fearing because of youth, one should observe one's own body, for it is of the same kind. Like a play in a dream, joyful and leaping, all pleasures vanish like a dream upon awakening. Young man, you can now go to see Shakyamuni Buddha (释师子), the World Honored One (世尊), the Great Sage, who can uproot the source of your fear. Parents, relatives, and friends cannot remove these sufferings for us. Only the World Honored Ones (诸世尊) can bestow fearlessness, one should take refuge in the Buddha (佛), the Dharma (法), and the Sangha (圣众). Gods (诸天), Gandharvas (犍沓和), and people should all bow their heads in reverence, then one will be free from all difficulties and obtain great benefit and peace.’ At that time, the son of the elder, having heard this verse, rejoiced and leaped with joy, and a good intention arose. He then wrapped the dead body of the woman in his garment, discarded it in the thicket of trees, and departed. Then, the World Honored One (世尊), desiring to enlighten that son of the elder, emitted light from his body, which illuminated the entire realm of Magadha (摩竭国). At that time, the young man saw from afar the Tathagata (如来) surrounded by a gathering of monks, expounding the Dharma, like the rising sun. The road naturally manifested various subtle and majestic transformations, with railings made of jewels and scattered with various flowers. The Deva King Shakra (天帝释) stood in front, proclaiming and praising, ‘Young man, you are truly fortunate, having obtained blessings, that you are able to generate the aspiration and cherish joy, desiring to see the Tathagata (如来) with the complete Buddha body. Such a sincere refuge is the correct path. Do you desire to behold the radiant countenance of the Tathagata (如来)? Therefore, you have taken this action.’ At that time, the young man, hearing the encouragement of the Deva King Shakra (天帝), went together with the Deva King (天帝) to the place of the Buddha (佛). Shakra (帝释) then gave the young man a flower of great meaning, saying, ‘Take this flower and scatter it upon the Tathagata (如来).’ The young man then took the flower and offered it, scattering it upon the World Honored One (世尊), bowed his head to the feet of the Buddha (佛), circumambulated three times to the right, and stood before him, saying, ‘Now I take refuge in the Buddha (佛), the Dharma (法), and the Sangha (圣众), using these merits to assist the Unsurpassed Perfect Enlightenment. O Great Sage (大圣)! There is a licentious woman, wearing golden, shining ornaments on her head, who is known to the king, the counties, and the cities --------------------------------------------------------------------------------