Chinese
尔时文殊师利童子说此法已，时虚空中五百诸天发阿耨多罗三藐三菩提心；复有随从胜金色光明德女，若男若女童男童女二百人，发阿耨多罗三藐三菩提心；六十天人于诸法中得法眼净。时胜金色女踊跃欢喜心得清净，五体投地礼文殊师利足，作如是言：“归依佛！归依法！归依僧！”归三宝已，受梵行五戒，受戒法已，至心发阿耨多罗三藐三菩提心。既发心已白文殊言：“我今得闻如是法教，为一切众生得安隐故起慈悲心，为不断佛种故至心发阿耨多罗三藐三菩提心。如文殊师利为我说此菩提之法，我当顺行，亦当广为一切众生说如是法。文殊师利！如是佛法寂灭大寂灭，我不知故随恶觉观起颠倒心执于身见，自贪着身复令他贪。我今至心清净忏悔一切罪业。如文殊师利所说贪寂灭法，一切和合法亦如是寂灭。若有众生不知此法起贪著者，我能令彼远离贪着，安住阿耨多罗三藐三菩提。何以故？一切烦恼犹如死人，但以颠倒妄想故生；若无颠倒诸妄想者，烦恼则灭。我今得闻文殊师利所说法要，知一切烦恼犹如云雾体性不实：烦恼如电，一念不住；烦恼如风，体性不生；烦恼如空中画，不可见故；烦恼如画水，随画随灭故；烦恼如夜叉鬼，生恶觉故；烦恼如热病，狂妄语故；烦恼体性无，恶觉生故；烦恼难 现代汉语译本： 当时，文殊师利童子说完这部法之后，虚空中五百位天人发起了阿耨多罗三藐三菩提心（Anuttara-samyak-sambodhi-citta，无上正等正觉之心）；又有跟随胜金色光明德女的男女童男童女二百人，发起了阿耨多罗三藐三菩提心；六十位天人在诸法之中获得了法眼净（Dharma-caksu-visuddhi，对佛法的清净洞察力）。当时，胜金色女踊跃欢喜，内心清净，五体投地礼拜文殊师利的双足，这样说道：‘归依佛（Buddha，觉悟者）！归依法（Dharma，佛法）！归依僧（Sangha，僧团）！’归依三宝之后，受持梵行五戒，受戒完毕后，至诚发起阿耨多罗三藐三菩提心。发起菩提心后，她对文殊师利说：‘我现在听闻了这样的佛法教导，为了使一切众生得到安稳，生起慈悲心，为了不断绝佛种，至诚发起阿耨多罗三藐三菩提心。就像文殊师利为我宣说这菩提之法一样，我应当顺从奉行，也应当广泛地为一切众生宣说这样的佛法。文殊师利！这样的佛法是寂灭，是大寂灭，我因为不了解，所以随着错误的觉观生起颠倒之心，执着于身见，自己贪恋执着于身体，又使他人也贪恋执着。我现在至诚清净地忏悔一切罪业。就像文殊师利所说的贪欲是寂灭之法，一切和合之法也是这样寂灭。如果有众生不了解这个道理而生起贪恋执着，我能使他们远离贪恋执着，安住在阿耨多罗三藐三菩提之中。为什么呢？一切烦恼就像死人一样，只是因为颠倒妄想才产生；如果没有颠倒妄想，烦恼就会灭除。我现在听闻了文殊师利所说的佛法要义，知道一切烦恼就像云雾一样，体性不真实；烦恼像闪电一样，一念之间就消失；烦恼像风一样，体性不生；烦恼像在空中绘画一样，无法看见；烦恼像在水上绘画一样，随着绘画而消失；烦恼像夜叉鬼（Yaksa，一种鬼神）一样，产生恶的觉悟；烦恼像热病一样，导致狂妄的言语；烦恼的体性是虚无的，因为恶的觉悟而产生；烦恼难以
English
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 --------------------------------------------------------------------------------
Chinese
舍，我我所执故；无物妄取客尘，烦恼妄生故；烦恼随想现，恶觉观取故；烦恼如眼，见种种境起故；烦恼体无尽，犹心浊生故；烦恼体性无，和合缘生故；烦恼如团聚，阴入界合故；烦恼不可识，无名色故；烦恼不可知，无善觉故；烦恼如种子，能生菩提故。何以故？要因烦恼能满菩提故。 “文殊师利！菩提者如金刚撅，众生烦恼不能动故。又菩提者如金刚迹，一切烦恼不能破故。何以故？法界方便不可坏故。文殊师利！见烦恼者名为菩提。何以故？一切境界顺菩提故。如是菩提无有住处，一切烦恼亦无住处。何以故？生即灭故。文殊师利！如心体性不可说示，亦不可说在此在彼，贪瞋痴体性亦复如是；菩萨如是知烦恼故，于多贪众生、多瞋众生、多痴众生善能教化，然不为彼众生恼乱，乃至教化等分众生亦不恼乱。文殊师利！如我贪瞋痴，一切众生贪瞋痴亦复如是，如我烦恼，当知一切众生烦恼亦复如是。 “复次文殊师利！譬如猛火于一切草木不生恐怖，如是智慧行菩萨于诸烦恼不生恐怖。譬如日轮不与闇住，如是智慧行菩萨不与惑住。譬如大风诸山树木无能障碍，如是智慧行菩萨一切世间烦恼境界无能障碍。譬如虚空劫火不烧，如是智慧行菩萨诸烦恼火亦不能烧。譬如有宝名曰铁爱，不住不净 现代汉语译本：舍弃，是因为执着于‘我’和‘我所’的缘故；没有事物可以随意抓取，客尘（kechen，比喻外来的烦恼）烦恼才会虚妄产生；烦恼随着念头显现，是因为错误的觉察和执取；烦恼就像眼睛，看到种种境界而生起；烦恼的本体没有穷尽，就像心浑浊而产生；烦恼的体性本无，是因和合的因缘而生；烦恼就像团聚之物，是五阴（wuyin，色、受、想、行、识）、十二入（shier ru，眼、耳、鼻、舌、身、意六根及其对应的六境）、十八界（shiba jie，六根、六境、六识）和合而成；烦恼不可识别，因为它没有名称和形色；烦恼不可知，因为它没有善良的觉悟；烦恼就像种子，能够生出菩提（puti，觉悟）的缘故。为什么呢？因为需要依靠烦恼才能圆满菩提的缘故。 ‘文殊师利（Wenshushili，菩萨名）！菩提就像金刚撅（jingang jue，坚固的橛子），众生的烦恼不能动摇它。又，菩提就像金刚迹（jingang ji，坚固的足迹），一切烦恼不能破坏它。为什么呢？因为法界（fajie，诸法的本体和范围）的方便不可破坏的缘故。文殊师利！见到烦恼的人就叫做菩提。为什么呢？因为一切境界都顺应菩提的缘故。这样的菩提没有住处，一切烦恼也没有住处。为什么呢？因为生起即是灭去的缘故。文殊师利！就像心的体性不可说示，也不可说在此处或彼处，贪（tan，贪婪）、嗔（chen，嗔恨）、痴（chi，愚痴）的体性也是这样；菩萨这样了解烦恼的缘故，对于贪欲多的众生、嗔恨多的众生、愚痴多的众生，善于教化他们，却不被这些众生所恼乱，乃至教化数量相等的众生也不被恼乱。文殊师利！就像我的贪嗔痴，一切众生的贪嗔痴也是这样，就像我的烦恼，应当知道一切众生的烦恼也是这样。 ‘再次，文殊师利！譬如猛火对于一切草木不生恐怖，这样有智慧的菩萨对于各种烦恼不生恐怖。譬如太阳不与黑暗同住，这样有智慧的菩萨不与迷惑同住。譬如大风对山和树木没有能够阻碍的，这样有智慧的菩萨对于一切世间的烦恼境界没有能够阻碍的。譬如虚空即使劫火（jie huo，世界末日的大火）也无法焚烧，这样有智慧的菩萨的各种烦恼之火也不能焚烧。譬如有一种宝物名叫铁爱（tie ai），它不会停留在不洁净的地方。
English
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. --------------------------------------------------------------------------------
Chinese
，随所止处一切清净；如是智慧行菩萨，于一切烦恼亦复不住。譬如虚空不与地合，如是智慧行菩萨不与烦恼诸结和合。如铁围山风不能动，如是智慧行菩萨一切烦恼所不能动。譬如仓鹄，水乳和合，惟啑于乳而不取水；如是智慧行菩萨，虽与一切烦恼和合，而但取智不取烦恼。如郁单越国男女和合悉诣树下，若非亲者树枝垂下阴覆其身；菩萨如是，于根未熟众生智不垂化。 “复次文殊师利！我今于此一切烦恼不生惊怖。何以故？以知一切烦恼性故、善披菩萨无畏铠故。譬如健人临阵不怖，若生恐惧则非健人；菩萨亦尔，于诸烦恼而生恐怖则非菩萨。又如有人入阵相击，不能胜他反为他害，不名健儿；若诸菩萨而为烦恼之所害者，不名菩萨。文殊师利！如净水珠投之浊水，水则清净，而不为彼浊水所污；菩萨虽与烦恼和合，不为烦恼之所染污。” 尔时胜金色女说是语已，问文殊师利言：“云何菩萨能离烦恼？” 文殊答言：“若有菩萨知烦恼生、知烦恼灭，是则不名离烦恼者。譬如明灯能灭诸闇，若与闇俱不名为灯；如是菩萨见烦恼生、见烦恼灭，则不得名离烦恼菩萨。复次离烦恼菩萨，不见烦恼、不见清净，非见非不见，离心意识者名离烦恼；于彼彼处心有分别，乃至念涅槃者，是名不离烦 现代汉语译本：无论身处何地，一切皆清净；这样的智慧行菩萨，对于一切烦恼也不执着。譬如虚空不与大地结合，这样的智慧行菩萨不与烦恼诸结结合。如同铁围山无法被风撼动，这样的智慧行菩萨不会被一切烦恼所动摇。譬如仓鹄（一种鸟），在水乳混合物中，只饮用乳汁而不取水；这样的智慧行菩萨，虽然与一切烦恼混合，却只取智慧而不取烦恼。如同郁单越国（北俱卢洲）的男女交合都到树下，如果不是亲属，树枝就会垂下遮蔽他们的身体；菩萨也是这样，对于根基尚未成熟的众生，智慧不会轻易施予教化。 ‘再者，文殊师利（Manjushri，菩萨名）！我现在对于一切烦恼不会感到惊慌恐惧。为什么呢？因为我了解一切烦恼的本性，并且善于披戴菩萨的无畏铠甲。譬如一个勇健的人面临战场不会恐惧，如果产生恐惧就不是勇健的人；菩萨也是这样，如果对于各种烦恼产生恐惧就不是菩萨。又如有人进入战场互相搏击，不能战胜对方反而被对方伤害，不能称为勇健的人；如果各位菩萨被烦恼所伤害，就不能称为菩萨。文殊师利（Manjushri）！如同清净的水晶珠投入浑浊的水中，水就会变得清澈，而水晶珠不会被浑浊的水所污染；菩萨虽然与烦恼混合，却不会被烦恼所染污。’ 当时，胜金色女说完这些话后，问文殊师利（Manjushri）说：‘怎样的菩萨能够脱离烦恼呢？’ 文殊（Manjushri）回答说：‘如果菩萨知道烦恼产生、知道烦恼灭亡，这不能称为脱离烦恼的人。譬如明灯能够驱散各种黑暗，如果与黑暗共存就不能称为灯；这样的菩萨如果看到烦恼产生、看到烦恼灭亡，就不能称为脱离烦恼的菩萨。再者，脱离烦恼的菩萨，不见烦恼、不见清净，非见非不见，离开心意识的人才称为脱离烦恼；对于各种事物心有分别，乃至念及涅槃（Nirvana，佛教术语，指解脱）的人，这称为没有脱离烦恼。