Chinese
经卷下(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 尔时世尊与侍者阿难，在耆阇崛山顶大经行处，遥赞文殊师利言：“善哉善哉。文殊师利！善说菩萨最胜精进方便法门，如汝所说。”赞此语时，其声遍满三千大千世界，一切大地六种震动。是时无量天、龙、夜叉、乾闼婆、阿修罗、迦楼罗、紧那罗、摩睺罗伽、人非人等，帝释天王、大梵天王、四天大王，皆悉寻声同诣佛所，恭敬礼足却住一面，俱白佛言：“世尊！向闻如来赞善哉声遍大千界，地皆震动，未审如来赞叹谁耶？” 尔时世尊告诸大众：“我向赞叹文殊师利。” 是时大众复白佛言：“世尊！文殊师利今在何处？” 佛言：“在王舍城东门路上，共金色女为诸大众敷演妙法。汝等若欲乐闻法者，宜可往彼。”是时一切天、龙、夜叉、乾闼婆、阿修罗、迦楼罗、紧那罗、摩睺罗伽、人非人等，帝释天王、大梵天王、四天大王，闻佛教已，俱诣文殊师利所，各现自身殊胜光明，雨天妙华遍王舍城及诸大众。尔时一切人天大众，皆得相见无有障碍。 时王舍城一切人民，见诸天众及见妙华，皆共相随往文殊师利所。尔时阿阇世王，以大威德庄严四兵及后宫婇女，亦皆往诣文殊师利所 现代汉语译本： 经卷下（亦名《文殊师利神通力经》，亦名《胜金色光明德女经》） 隋朝天竺三藏那连提耶舍译 当时，世尊与侍者阿难在耆阇崛山（Grdhrakuta）顶的大经行处，遥遥赞叹文殊师利（Manjushri）说：‘善哉善哉。文殊师利！你善于宣说菩萨最殊胜的精进方便法门，正如你所说的那样。’赞叹此语时，声音遍满三千大千世界，一切大地发生六种震动。当时，无量的天（Deva）、龙（Naga）、夜叉（Yaksa）、乾闼婆（Gandharva）、阿修罗（Asura）、迦楼罗（Garuda）、紧那罗（Kinnara）、摩睺罗伽（Mahoraga）、人非人等，帝释天王（Sakra）、大梵天王（Mahabrahma）、四天大王（Four Heavenly Kings），都循着声音一同来到佛陀处所，恭敬地礼拜佛足后退到一旁站立，一同禀告佛陀说：‘世尊！刚才听到如来赞叹善哉的声音遍满大千世界，大地都震动了，不知道如来赞叹的是谁呢？’ 当时，世尊告诉诸位大众说：‘我刚才赞叹的是文殊师利。’ 当时，大众又禀告佛陀说：‘世尊！文殊师利现在在哪里呢？’ 佛陀说：‘在王舍城（Rajagrha）东门路上，与金色女一起为诸位大众敷演妙法。你们如果想要听闻佛法，可以前往那里。’当时，一切天（Deva）、龙（Naga）、夜叉（Yaksa）、乾闼婆（Gandharva）、阿修罗（Asura）、迦楼罗（Garuda）、紧那罗（Kinnara）、摩睺罗伽（Mahoraga）、人非人等，帝释天王（Sakra）、大梵天王（Mahabrahma）、四天大王（Four Heavenly Kings），听闻佛陀的教诲后，一同前往文殊师利处所，各自显现自身殊胜的光明，降下天上的美妙花朵遍布王舍城（Rajagrha）和诸位大众。当时，一切人天大众，都能够互相看见，没有任何障碍。 当时王舍城（Rajagrha）的一切人民，看见诸天神众以及美妙的花朵，都一起跟随前往文殊师利处所。当时阿阇世王（Ajatasatru），以大威德庄严四种军队以及后宫的妃嫔宫女，也都前往文殊师利处所。
English
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. --------------------------------------------------------------------------------
Chinese
。是时城中一切王子，大臣长者居士子等，见金色女心住寂灭，皆舍染心五根清净，具诸惭愧无复烦恼。 时文殊师利，见此大众于金色女无染心已，问金色女言：“汝今烦恼置在何处，令诸王子乃至居士子等不生染心？” 金色女言：“一切烦恼及众生烦恼，皆住智慧解脱之岸、如如法界平等法中。彼诸烦恼非有生、非有灭，亦不安置，我如是知、如是正见烦恼体性。” 文殊师利语金色女言：“何者是烦恼体性？” 金色女言：“诸恶觉观是烦恼体性，不净攀缘故烦恼则生，清净觉观故烦恼如客，是故烦恼不与空智和合，不与无相无愿和合。如大毒蛇眼视人时人便消灭，若有智人持阿伽陀药往彼蛇所，蛇闻药气即便失毒，乃至童子种种触恼不能为害。文殊师利！我于昔时恶觉观故颠倒心生，为烦恼火之所焚烧爱着自身，不知此身如沫如炎、如幻如化、如于梦中，受五欲乐如蜜涂刀，愚者贪味不觉伤舌。又如草露见日便消，不知诸行无常迅速，不知五阴一向常苦，不知自身性不清净，不知一切法离我我所种种差别，不知自无所见令他闇蔽，不知自缚复令他缚。我未闻法于此诸法不得解脱，我今闻法得智慧已，于诸烦恼而得解脱，是故一切众生于我身所不生贪心。文殊师利！譬如光明不与闇 现代汉语译本：当时城中所有的王子、大臣、长者、居士子等，见到金色女心住在寂灭之中，都舍弃了染污之心，五根清净，具备了惭愧之心，不再有烦恼。 这时，文殊师利（Manjushri，智慧的象征），见到这些大众对于金色女没有染污之心后，问金色女说：‘你现在把烦恼安置在什么地方，使得这些王子乃至居士子等不生起染污之心？’ 金色女说：‘一切烦恼以及众生的烦恼，都安住在智慧解脱的彼岸、如如法界（Tathata-dhatu，真如的境界）平等法中。这些烦恼既没有生起，也没有灭去，也不需要安置，我这样知道、这样正确地看待烦恼的体性。’ 文殊师利问金色女说：‘什么是烦恼的体性？’ 金色女说：‘各种邪恶的觉观就是烦恼的体性，因为不净的攀缘，所以烦恼就产生；因为清净的觉观，所以烦恼就像客人一样。因此，烦恼不与空智（Sunyata-jnana，对空性的智慧）和合，不与无相（animitta，没有现象）、无愿（apranihita，没有愿求）和合。就像大毒蛇用眼睛看着人的时候，人就会立刻消亡；如果有智慧的人拿着阿伽陀药（agada，万灵药）到那条蛇那里，蛇闻到药的气味就会立刻失去毒性，甚至小孩子用各种方式触碰冒犯它，也不能造成伤害。文殊师利！我过去因为邪恶的觉观，所以生起颠倒之心，被烦恼的火焰所焚烧，爱恋执着自身，不知道这个身体就像水泡、像火焰、像幻影、像变化一样，就像在梦中一样，享受五欲的快乐就像舔舐涂了蜜的刀刃，愚蠢的人贪图味道却不觉得会割伤舌头。又像草上的露水见到太阳就消散，不知道诸行（samskara，一切有为法）无常迅速，不知道五阴（panca-skandha，色、受、想、行、识五种构成要素）一向都是痛苦的，不知道自身的本性不清净，不知道一切法远离了我以及我所拥有的种种差别，不知道自己没有所见反而让别人陷入黑暗，不知道自己被束缚又让别人被束缚。我没有听闻佛法的时候，对于这些法不能得到解脱，我现在听闻佛法得到智慧后，对于各种烦恼就得到了解脱，所以一切众生对于我的身体不会生起贪心。文殊师利！譬如光明不与黑暗
English
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.' -------------------------------------------------------------------------------- 住，如是离贪心者烦恼不住。”
Chinese
尔时金色女对文殊师利说是法已，白文殊师利言：“一切天人大众云集，唯愿慈悲具说法力，开示人天令知一切烦恼体性，知体性已于诸众生起怜愍心，为诸众生得安隐故，发阿耨多罗三藐三菩提心。” 时文殊师利复作是言：“此烦恼体性难信难解。何以故？此烦恼性即是菩提故。譬如火未出时不能烧薪，如是不生烦恼于流转中不受生死；如火出已即能烧薪，恶觉生者流转生死。譬如火烧大𧂐草木火势难灭，如是恶见毒心与烦恼合，于三界中炽然常烧无有休息。譬如无薪火不得然，如是远离恶见烦恼不生三界。譬如火然设百千岁，无有利益亦不增多，烦恼炽火亦复如是，至百千年无所利益亦不增多。譬如火灭不至方所，如是智慧灭诸烦恼，亦复如是不至方所。譬如猛火无能入者，如是自性清净，客尘烦恼生而不能染。” 尔时文殊师利问金色女言：“云何见身？” 金色女言：“如见水中月。” 又问：“云何见五阴？” 女言：“如见佛所化人。” 又问：“云何见十八界？” 女言：“如见劫火烧诸世界。” 又问：“云何见十二入？” 女言：“如不作业行。” 又问：“云何见四众？” 女言 现代汉语译本：‘安住于此，像这样远离贪心的人，烦恼就不会停留。’ 这时，金色女对文殊师利（Manjushri，智慧的象征）说完这些法后，对文殊师利说：‘一切天人和大众都聚集在这里，只希望您能慈悲地运用说法之力，开示人天，让他们了解一切烦恼的体性。了解体性后，对所有众生生起怜悯之心，为了让众生得到安稳，发起阿耨多罗三藐三菩提心（anuttara-samyak-sambodhi-citta，无上正等正觉之心）。’ 这时，文殊师利又这样说：‘这烦恼的体性难以相信，难以理解。为什么呢？因为这烦恼的性质就是菩提（bodhi，觉悟）的缘故。譬如火没有出现时不能燃烧柴薪，同样，不生起烦恼就不会在轮回中承受生死；如火出现后就能燃烧柴薪，恶念产生就会在轮回中流转生死。譬如火燃烧大量的𧂐草和树木，火势难以熄灭，像这样恶见毒心与烦恼结合，在三界（trailokya，欲界、色界、无色界）中炽烈燃烧，没有停息。譬如没有柴薪火就无法燃烧，同样，远离恶见，烦恼就不会在三界中产生。譬如火燃烧，即使经过百千年，也没有利益，也不会增多，烦恼的炽火也是这样，即使经过百千年，也没有利益，也不会增多。譬如火熄灭后不会到达任何地方，同样，智慧熄灭所有烦恼，也同样不会到达任何地方。譬如猛烈的火没有人能够进入，同样，自性清净，客尘烦恼产生也不能够污染。’ 这时，文殊师利问金色女说：‘如何看待身体？’ 金色女说：‘如看待水中的月亮。’ 又问：‘如何看待五阴（skandha，色、受、想、行、识）？’ 女说：‘如看待佛所化现的人。’ 又问：‘如何看待十八界（dhatus，眼、耳、鼻、舌、身、意六根，色、声、香、味、触、法六境，眼识、耳识、鼻识、舌识、身识、意识六识）？’ 女说：‘如看待劫火焚烧所有世界。’ 又问：‘如何看待十二入（ayatanas，六根和六尘）？’ 女说：‘如不造作的行为。’ 又问：‘如何看待四众（bhiksu，比丘，bhiksuni，比丘尼，upasaka，优婆塞，upasika，优婆夷）？’ 女说