English
English version: 'Dwelling thus, for those who are free from greed, afflictions do not abide.' At that time, the Golden Woman, having spoken this Dharma to Manjushri (symbol of wisdom), said to Manjushri: 'All the gods and humans have gathered here. I only hope that you will compassionately use the power of Dharma to enlighten gods and humans, so that they may understand the nature of all afflictions. Having understood their nature, may they generate compassion for all beings, and for the sake of the peace and happiness of all beings, may they generate the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment).' At that time, Manjushri again said: 'The nature of these afflictions is difficult to believe and difficult to understand. Why? Because the nature of these afflictions is Bodhi (enlightenment). For example, when fire has not yet appeared, it cannot burn firewood; likewise, if afflictions do not arise, one will not undergo birth and death in samsara (cycle of rebirth). Just as when fire appears, it can burn firewood, when evil thoughts arise, one will transmigrate in samsara. For example, when fire burns a large amount of 𧂐 grass and trees, the fire is difficult to extinguish; likewise, when evil views and poisonous minds combine with afflictions, they burn fiercely in the three realms (desire realm, form realm, formless realm) without ceasing. For example, without firewood, fire cannot burn; likewise, if one is far from evil views, afflictions will not arise in the three realms. For example, if a fire burns for hundreds of thousands of years, it will not be beneficial nor will it increase; the fire of afflictions is also like this, even after hundreds of thousands of years, it will not be beneficial nor will it increase. For example, when a fire is extinguished, it does not go anywhere; likewise, when wisdom extinguishes all afflictions, it also does not go anywhere. For example, no one can enter a raging fire; likewise, the self-nature is pure, and the adventitious afflictions arise but cannot defile it.' At that time, Manjushri asked the Golden Woman: 'How do you view the body?' The Golden Woman said: 'Like seeing the moon in the water.' He further asked: 'How do you view the five skandhas (form, feeling, perception, volition, consciousness)?' The woman said: 'Like seeing a person manifested by the Buddha.' He further asked: 'How do you view the eighteen dhatus (six sense organs, six sense objects, and six consciousnesses)?' The woman said: 'Like seeing the fire of the kalpa (aeon) burning all the worlds.' He further asked: 'How do you view the twelve ayatanas (six sense organs and six sense objects)?' The woman said: 'Like actions without creation.' He further asked: 'How do you view the four assemblies (monks, nuns, laymen, laywomen)?' The woman said -------------------------------------------------------------------------------- ：“如见上虚空。” 又问：“云何观自身？” 金色女言：“知从父母和合而生。” 又问：“云何见我身？” 女言：“如盲人见色。” 又问：“汝今听此法耶？” 金色女言：“如幻人听法。”
Chinese
又问：“汝发阿耨多罗三藐三菩提心耶？” 金色女言：“我已发心，不复更发。” 又问：“汝行檀那波罗蜜耶？” 女言：“烦恼中不行亦不舍。” 又问：“汝满尸波罗蜜耶？” 女言：“满，如虚空满。” 又问：“汝修羼提波罗蜜耶？” 女言：“已修，如一切众生不生不出。” 又问：“汝发毗梨耶波罗蜜耶？” 女言：“已发，如一切法不可得。” 又问：“汝住禅波罗蜜耶？” 女言：“已住，如法界中住。” 又问：“汝满般若波罗蜜耶？” 女言：“已满。云何满？不增不减方便智故。” 又问：“汝修慈耶？” 女言：“已修，如一切众生不生。” 又问：“菩萨大悲当于何求？” 女言：“于一切众生烦恼中求。何以故？若众生无烦恼者，菩萨不发阿耨多罗三藐三菩提心。” 文殊师利言：“喜心当于何求？” 女言 现代汉语译本 ‘就像看见上面的虚空。’ 又问：‘如何观察自身？’ 金色女说：‘知道是从父母和合而生。’ 又问：‘如何看待我的身体？’ 女说：‘就像盲人看颜色。’ 又问：‘你现在听闻此法吗？’ 金色女说：‘就像幻化出来的人听法。’ 又问：‘你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）吗？’ 金色女说：‘我已经发起了，不再重新发起。’ 又问：‘你行持檀那波罗蜜（dāna-pāramitā，布施波罗蜜）吗？’ 女说：‘在烦恼中不行持也不舍弃。’ 又问：‘你圆满了尸波罗蜜（śīla-pāramitā，持戒波罗蜜）吗？’ 女说：‘圆满，就像虚空圆满一样。’ 又问：‘你修习羼提波罗蜜（kṣānti-pāramitā，忍辱波罗蜜）吗？’ 女说：‘已经修习，就像一切众生不生不灭一样。’ 又问：‘你发起了毗梨耶波罗蜜（vīrya-pāramitā，精进波罗蜜）吗？’ 女说：‘已经发起，就像一切法不可得一样。’ 又问：‘你安住于禅波罗蜜（dhyāna-pāramitā，禅定波罗蜜）吗？’ 女说：‘已经安住，就像安住在法界中一样。’ 又问：‘你圆满了般若波罗蜜（prajñā-pāramitā，智慧波罗蜜）吗？’ 女说：‘已经圆满。如何圆满？因为不增不减的方便智慧。’ 又问：‘你修习慈心吗？’ 女说：‘已经修习，就像一切众生不生一样。’ 又问：‘菩萨的大悲心应当在哪里求得？’ 女说：‘在一切众生的烦恼中求得。为什么呢？如果众生没有烦恼，菩萨就不会发起阿耨多罗三藐三菩提心（anuttara-samyak-sambodhi-citta，无上正等正觉之心）。’ 文殊师利（Mañjuśrī）说：‘喜心应当在哪里求得？’ 女说
English
English version ‘Like seeing the space above.’ Again asked: ‘How to contemplate oneself?’ The golden-colored woman said: ‘Knowing that it arises from the union of parents.’ Again asked: ‘How to see my body?’ The woman said: ‘Like a blind person seeing color.’ Again asked: ‘Are you now listening to this Dharma?’ The golden-colored woman said: ‘Like an illusionary person listening to the Dharma.’ Again asked: ‘Have you generated the Anuttara-samyak-sambodhi-citta (anuttara-samyak-sambodhi-citta, unsurpassed perfect enlightenment mind)?’ The golden-colored woman said: ‘I have already generated it, and will not generate it again.’ Again asked: ‘Do you practice Dāna-pāramitā (dāna-pāramitā, the perfection of giving)?’ The woman said: ‘In afflictions, I neither practice nor abandon it.’ Again asked: ‘Have you fulfilled Śīla-pāramitā (śīla-pāramitā, the perfection of morality)?’ The woman said: ‘Fulfilled, like the emptiness of space is fulfilled.’ Again asked: ‘Do you cultivate Kṣānti-pāramitā (kṣānti-pāramitā, the perfection of patience)?’ The woman said: ‘Already cultivated, like all beings neither arising nor ceasing.’ Again asked: ‘Have you generated Vīrya-pāramitā (vīrya-pāramitā, the perfection of diligence)?’ The woman said: ‘Already generated, like all dharmas are unattainable.’ Again asked: ‘Do you abide in Dhyāna-pāramitā (dhyāna-pāramitā, the perfection of meditation)?’ The woman said: ‘Already abiding, like abiding in the Dharmadhatu.’ Again asked: ‘Have you fulfilled Prajñā-pāramitā (prajñā-pāramitā, the perfection of wisdom)?’ The woman said: ‘Already fulfilled. How fulfilled? Because of the wisdom of expedient means that neither increases nor decreases.’ Again asked: ‘Do you cultivate loving-kindness?’ The woman said: ‘Already cultivated, like all beings not arising.’ Again asked: ‘Where should a Bodhisattva's great compassion be sought?’ The woman said: ‘It should be sought in the afflictions of all beings. Why? If beings had no afflictions, the Bodhisattva would not generate the Anuttara-samyak-sambodhi-citta (anuttara-samyak-sambodhi-citta, unsurpassed perfect enlightenment mind).’ Mañjuśrī (Mañjuśrī) said: ‘Where should the mind of joy be sought?’ The woman said: -------------------------------------------------------------------------------- ：“于最胜信清净菩提喜心中求。” 文殊师利言：“菩萨舍心云何满？”
Chinese
女言：“舍离一切众生斗诤是名为满，远离一切诸法诤论是故名满。” 文殊师利言：“云何名诤论？” 女言：“若菩萨自言：‘我当舍离一切烦恼，度脱一切众生。’是名诤论。” 文殊师利又言：“与谁诤论？” 女言：“一切外道。” 又问：“谁是外道？” 女言：“于他邪说随顺忍受是名外道。” “复次，菩萨忍心从何而生？” 女言：“从一切众生恼乱中生。何以故？若不恼乱，忍心不生故。若菩萨受诸众生呵骂打辱，其心如地不起怨恨，是名为忍。” 文殊师利言：“云何瞋恨？” 女言：“瞋恨者能灭百劫所作善业，是名瞋恨。” 又问：“云何非瞋恨？” 女言：“若于一切烦恼境中无所障碍，名无瞋恨。” 文殊师利言：“菩萨于诤论中云何能胜？” 女言：“菩萨于一切法无所分别亦无所得，是名为胜。” 文殊复言：“云何菩萨远离魔怨？” 女言：“菩萨虽现行魔业，无所染着，是则名为远离魔怨。何以故？菩萨虽现五阴烦恼，不与五阴烦恼和合，体性无染故。菩萨虽示生死教化众生，知 现代汉语译本：‘在最殊胜的信心、清净的菩提喜悦心中寻求。’ 文殊师利（Manjushri，智慧的象征）问：‘菩萨的舍心如何才能圆满？’ 女答：‘舍弃一切众生的争斗，这叫做圆满；远离一切诸法的争论，所以叫做圆满。’ 文殊师利问：‘什么叫做争论？’ 女答：‘如果菩萨自己说：“我应当舍弃一切烦恼，度脱一切众生。”这就叫做争论。’ 文殊师利又问：‘与谁争论？’ 女答：‘一切外道。’ 又问：‘谁是外道？’ 女答：‘对于其他邪说随顺忍受，这就叫做外道。’ ‘再者，菩萨的忍心从何处产生？’ 女答：‘从一切众生的恼乱中产生。为什么呢？如果没有恼乱，忍心就不会产生。如果菩萨受到众生的呵骂、打辱，他的心像大地一样不起怨恨，这就叫做忍。’ 文殊师利问：‘什么是嗔恨？’ 女答：‘嗔恨能够毁灭百劫所做的善业，这就叫做嗔恨。’ 又问：‘什么不是嗔恨？’ 女答：‘如果在一切烦恼境界中没有所障碍，就叫做没有嗔恨。’ 文殊师利问：‘菩萨在争论中如何能够获胜？’ 女答：‘菩萨对于一切法没有分别也没有所得，这就叫做获胜。’ 文殊又问：‘菩萨如何远离魔怨？’ 女答：‘菩萨虽然示现行魔业，但没有染着，这就叫做远离魔怨。为什么呢？菩萨虽然示现五阴（skandha，构成个体存在的五种要素：色、受、想、行、识）烦恼，不与五阴烦恼和合，体性没有染污的缘故。菩萨虽然示现生死教化众生，知道’
English
English version: 'Seek within the most supreme faith, pure Bodhi (enlightenment) joy mind.' Manjushri (symbol of wisdom) said, 'How is a Bodhisattva's (one on the path to enlightenment) heart of giving perfected?' The woman replied, 'Relinquishing all strife among sentient beings is called perfection; distancing oneself from all debates about dharmas (teachings) is therefore called perfection.' Manjushri said, 'What is called debate?' The woman replied, 'If a Bodhisattva says to themselves, 'I shall relinquish all afflictions and liberate all sentient beings,' this is called debate.' Manjushri further said, 'With whom does one debate?' The woman replied, 'All non-Buddhists.' He further asked, 'Who are the non-Buddhists?' The woman replied, 'To compliantly endure other heretical teachings is called being a non-Buddhist.' 'Furthermore, from where does a Bodhisattva's heart of patience arise?' The woman replied, 'It arises from the vexations of all sentient beings. Why? If there is no vexation, the heart of patience will not arise. If a Bodhisattva receives scolding, abuse, and beatings from sentient beings, their heart is like the earth, not giving rise to resentment; this is called patience.' Manjushri said, 'What is hatred?' The woman replied, 'Hatred is that which can destroy the good deeds accumulated over hundreds of kalpas (eons), this is called hatred.' He further asked, 'What is non-hatred?' The woman replied, 'If there are no obstructions within all realms of affliction, this is called non-hatred.' Manjushri said, 'How can a Bodhisattva be victorious in debate?' The woman replied, 'If a Bodhisattva has no discrimination towards all dharmas and nothing to be gained, this is called victory.' Manjushri further asked, 'How does a Bodhisattva distance themselves from demonic adversaries?' The woman replied, 'Although a Bodhisattva appears to engage in demonic activities, they are not attached to them; this is called distancing oneself from demonic adversaries. Why? Although a Bodhisattva manifests the five skandhas (the five aggregates that constitute individual existence: form, feeling, perception, mental formations, and consciousness) and afflictions, they do not unite with the five skandhas and afflictions, because their nature is without defilement. Although a Bodhisattva demonstrates birth and death to teach sentient beings, they know' --------------------------------------------------------------------------------