Chinese
大正藏第 17 册 No. 0818 大庄严法门经 No. 818 [No. 817] 大庄严法门经卷上(亦名文殊师利神通力经，亦名胜金色光明德女经) 隋天竺三藏那连提耶舍译 如是我闻： 一时佛在王舍城耆阇崛山，与大比丘众五百人，大菩萨众八千人俱。 尔时王舍城中有淫女，女名胜金色光明德，彼女宿世善根因缘，形貌端正众相具足，身真金色光明照曜，容仪媚丽世所希有，神慧聪敏辩才无碍，音辞清妙深邃柔软，言常含笑语无粗犷，顾眄进止容豫安详，随所在处，或行或住或坐或卧，地皆金色，光明照曜，所著衣服青黄赤白亦皆金色。时王舍城一切人众、或是王子或大臣子、或长者子或豪富子，见者贪染系心爱着，情无舍离。是金色女，或在聚落、或在街巷、或在市肆、或在河岸、或在园林，所游之处，若男若女童男童女，皆悉随从观无厌足。 复于异日，有长者子名上威德，为欲乐故多与财宝，共相要契乘驷马车——其车纯以金银琉璃、摩尼真珠、上妙众宝严饰庄校，建立宝幢微妙幡盖，宝座华鬘涂香末香，如是种种和合胜香以用涂薰，以瞻卜华而为璎珞，庄严其身同载宝车——于宝车前，种种伎乐歌舞作倡，于其车后，复持种种 现代汉语译本 《大庄严法门经》卷上（又名《文殊师利神通力经》，又名《胜金色光明德女经》） 隋朝天竺三藏那连提耶舍译 我是这样听说的： 一时，佛陀在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa），与五百位大比丘和八千位大菩萨在一起。 当时，王舍城中有一位**，名叫胜金色光明德。她由于前世的善根因缘，容貌端正，具足各种美好的相，身体呈现真正的金色，光明照耀，仪态妩媚美丽，世间罕见。她神慧聪敏，辩才无碍，声音清妙，深邃柔软，言语常带微笑，说话没有粗暴之处，看顾、行动、举止都容缓安详。无论她身在何处，或行走、或站立、或坐着、或躺卧，地面都呈现金色，光明照耀，她所穿的衣服，无论是青色、黄色、红色、白色，也都是金色的。当时王舍城的所有人，无论是王子、大臣之子、长者之子还是豪富之子，见到她都心生贪恋，被她的美貌所吸引，心中无法舍弃。 这位金色女，或在村落、或在街巷、或在市场、或在河岸、或在园林，无论她走到哪里，无论是男人、女人、男孩还是女孩，都跟随在她身后观看，怎么也看不够。 又有一天，有一位名叫上威德的长者之子，为了享乐，拿出许多财宝，与她约定，一同乘坐驷马车——那辆车完全用金、银、琉璃、摩尼宝珠等上妙的珍宝装饰，竖立着宝幢，悬挂着精美的幡盖，车上设有宝座，装饰着花鬘，涂抹着涂香和末香，用各种美好的香混合在一起熏香，用瞻卜花（campaka）做成璎珞，装饰自身，一同乘坐宝车——在宝车前面，各种伎乐歌舞表演，在车后，又拿着各种...
English
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... --------------------------------------------------------------------------------
Chinese
甘美饮食衣服卧具，次第随从往诣园林。尔时大众，若男若女童男童女，皆悉随逐左右观看。 尔时文殊师利童子从禅定起，于一切众生起大悲心，而作是念：“何等众生于大乘中堪受教化？何等众生应以神通而受教化？何等众生应以过去业缘而受教化？何等众生应闻正法而受教化？”作是念已，见金色女与长者子同载宝车欲诣园林，见已即观根性差别，差别观已作是念言：“此女过去善业因缘堪受教化，若闻我法即能信受。” 尔时文殊师利以神通力身放光明，映蔽日光悉不复现，何况余光。时文殊师利所著衣服，面各光照满一由旬，令彼多众皆悉睹见，复以种种众宝璎珞天冠臂印，庄严其身，欲令见者心生贪乐。作是事已，往诣女所当路而住。光照女身及长者子、驷马宝车所有光明皆悉闇蔽，犹如聚墨比于真金无有光明。 彼金色女，见文殊师利众宝庄严衣服净洁光明远照，谓是天童，自于己身及长者子而生鄙恶不复爱乐，于文殊身及以衣服起贪着心，默自念言：“我当就彼共为嬉戏，从心欲乐求索彼衣。” 作是念时，文殊师利威神力故，毗沙门王化为人像，从空而下立于女前而语之言：“汝今不应于彼人所生贪欲心。何以故？彼人清净无贪欲故。” 金色女言：“此是何人？ 现代汉语译本 他们享用着美味的食物、饮料、衣服和卧具，然后依次跟随前往园林。当时的大众，无论是男人、女人，还是男孩、女孩，都跟随在左右观看。 这时，文殊师利童子从禅定中起身，对一切众生生起大悲心，心中思忖：‘什么样的众生在大乘佛法中堪能接受教化？什么样的众生应该用神通来接受教化？什么样的众生应该通过过去的业缘来接受教化？什么样的众生应该听闻正法来接受教化？’这样想着，他看见金色女和长者子同乘一辆宝车，想要前往园林。看见后，他观察他们的根性差别，观察完毕后心想：‘此女过去有良好的善业因缘，堪能接受教化，如果听闻我的佛法，就能信受。’ 当时，文殊师利以神通力，身上放出光明，遮蔽了太阳的光芒，使其完全无法显现，更何况是其他的光芒。当时文殊师利所穿的衣服，每个面都放出光芒，照耀满一由旬的范围，让众多的人都能够看见。他又用各种众多的宝物璎珞、天冠、臂钏等来庄严自身，想要让看见的人心中生起贪恋和喜悦。做了这些事后，他前往金色女所在的地方，挡在路中间站立。他的光明照耀着金色女的身体、长者子、四匹马拉的宝车，使它们所有的光明都变得黯淡无光，就像一堆墨比于真金，没有任何光彩。 那金色女，看见文殊师利用众多宝物庄严自身，衣服干净整洁，光明照耀远方，以为是天上的童子，对自己和长者子感到厌恶，不再喜爱，对文殊师利的身躯和衣服生起贪恋之心，心中默默地想：‘我应该去和他一起嬉戏玩乐，随心所欲地向他索要那些衣服。’ 当她这样想的时候，文殊师利凭借威神之力，毗沙门天王化作人像，从空中降落，站在金色女面前对她说：‘你现在不应该对这个人产生贪欲之心。为什么呢？因为这个人清净，没有贪欲。’ 金色女问：‘这是什么人？’
English
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?' -------------------------------------------------------------------------------- ” 毗沙门言：“此是文殊师利童子菩萨。”
Chinese
金色女言：“云何名菩萨？愿善说之。为是天耶？为是夜叉，为乾闼婆、阿修罗、迦楼罗、紧那罗、摩睺罗伽，为是帝释、为是梵天、为是四天王天耶？” 毗沙门言：“非天、非夜叉、非乾闼婆、非阿修罗、非迦楼罗、非紧那罗、非摩睺罗伽，亦非帝释、亦非梵天、亦非四天王天，如是等辈悉非菩萨。言菩萨者，一切众生随所愿求悉能满足，不生悭吝，是名菩萨。” 时胜金色女即作是念：“如所说者，我今乞衣必定应得。”即便下车向文殊师利所，到已白言：“文殊师利！愿能施我所著衣裳。” 文殊师利言：“妹汝若能发阿耨多罗三藐三菩提心者，当与汝衣。” 女言：“文殊师利！何者名为菩提心耶？” 文殊师利言：“汝身即是菩提。” 女言：“云何我身即是菩提？愿重广说令我得解。”于是女人说偈乞衣： “文殊久发菩提愿， 今可施我身上衣； 若不能施非菩萨， 犹如枯河而无水。” 尔时文殊师利说偈答言： “汝若能发菩提心， 我当随愿施汝衣， 若有坚固菩提者， 一切天人皆供养。” 尔时胜金色女复以偈问： “菩提有何义？ 菩提从谁得？ 现代汉语译本 毗沙门（Vaiśravaṇa，四大天王之一，北方守护神）说：‘这位是文殊师利童子菩萨（Mañjuśrī Bodhisattva，智慧的象征）。’ 金色女问：‘什么叫做菩萨？请详细解说。他是天人吗？是夜叉（Yakṣa，一种鬼神），还是乾闼婆（Gandharva，天上的乐神）、阿修罗（Asura，一种好战的神）、迦楼罗（Garuda，一种大鹏金翅鸟）、紧那罗（Kinnara，一种半人半鸟的神）、摩睺罗伽（Mahoraga，一种大蟒神），是帝释（Indra，众神之王）、梵天（Brahmā，创造之神），还是四大天王天（Cāturmahārājika-deva，位于须弥山腰的天界）的天人？’ 毗沙门说：‘不是天人，不是夜叉，不是乾闼婆，不是阿修罗，不是迦楼罗，不是紧那罗，不是摩睺罗伽，也不是帝释，也不是梵天，也不是四大天王天的天人，这些都不是菩萨。所谓菩萨，是指对于一切众生的愿望和需求，都能够满足，不吝啬施舍，这才是菩萨。’ 当时，胜金色女心中想：‘如果像他所说的那样，我现在向他乞讨衣服，一定能够得到。’于是就下了车，走向文殊师利菩萨所在的地方，到了之后说道：‘文殊师利！希望您能布施我身上穿的衣裳。’ 文殊师利说：‘妹妹，你如果能够发起阿耨多罗三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，无上正等正觉之心），我就把衣服给你。’ 金色女问：‘文殊师利！什么叫做菩提心呢？’ 文殊师利说：‘你的身体就是菩提。’ 金色女问：‘为什么我的身体就是菩提？希望您详细解说，让我明白。’于是女人用偈语乞讨衣服： ‘文殊久发菩提愿， 今可施我身上衣； 若不能施非菩萨， 犹如枯河而无水。’ 当时，文殊师利用偈语回答： ‘汝若能发菩提心， 我当随愿施汝衣， 若有坚固菩提者， 一切天人皆供养。’ 当时，胜金色女又用偈语问道： ‘菩提有何义？ 菩提从谁得？’
English
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?' -------------------------------------------------------------------------------- 菩提谁能与？ 菩提何行成？”