Chinese
一切法无去来故，虽为众生说天魔道，于一切智中自身远离我我所故。” 文殊问言：“菩萨云何教化众生？” 女言：“当修方便般若波罗蜜，能教化故。” 文殊又言：“菩萨云何安住一切众生？” 女言：“如菩萨自住智中，一切众生亦如是住。” 文殊师利言：“女子！一切大众闻汝说法，心生爱乐恭敬于汝。” 女言：“文殊师利！不应如是恭敬供养，如是供养者不名供养。何以故？若见自身、他身及见有法而可说者，不名供养；若不见自身、他身及有法者，是名供养。如是无闻无著是名听法，亦名供养。” 文殊师利言：“云何法供养？” 女言：“若观身如梦、说者如幻、所闻法如响，如是信已不作二种解脱，是名法供养。” 文殊问言：“云何听法？” 女言：“如说修行是名听法。” 是金色女以文殊师利童子神通力故，又以自身过去善根智慧力故，于彼众中如法说法。尔时金色女说此法时，众中有亿千人，发阿耨多罗三藐三菩提心。复有过去深种善根诸天人众，其数五百得无生法忍。三万三千天人，远尘离垢得法眼净。胜金色女净心欢喜得顺法忍，得顺忍已礼文殊师利足，自于己身深生惭愧，作如是言：“我于正法犹如死 现代汉语译本：'一切法没有来去，所以即使为了众生宣说天道和魔道，在一切智慧中，自身也远离了我和我所。' 文殊菩萨问道：'菩萨如何教化众生？' 女子回答说：'应当修习方便般若波罗蜜（Prajna Paramita，智慧到彼岸），才能教化众生。' 文殊菩萨又问道：'菩萨如何安住一切众生？' 女子回答说：'如同菩萨安住在智慧之中，一切众生也同样安住。' 文殊师利（Manjusri，文殊菩萨）说：'女子！一切大众听了你说法，心中生起爱慕和恭敬。' 女子说：'文殊师利！不应该这样恭敬供养，这样的供养不叫做供养。为什么呢？如果见到自身、他人之身，以及见到有法可以宣说，不叫做供养；如果不见自身、他人之身，以及有法，这叫做供养。像这样无所闻、无所执著，这叫做听法，也叫做供养。' 文殊师利问道：'什么是法供养？' 女子回答说：'如果观察身体如梦幻，说法者如幻化，所听闻的法如回响，像这样相信后不作两种解脱（二乘的解脱），这叫做法供养。' 文殊菩萨问道：'如何听法？' 女子回答说：'如所说而修行，这叫做听法。' 这位金色女因为文殊师利童子（Manjusri Kumara，文殊菩萨的童子相）的神通力，又因为自身过去善根和智慧的力量，在那大众之中如法说法。当时金色女说此法时，众中有亿千人，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）。又有过去深种善根的诸天人众，其中五百人得到了无生法忍（Anutpattika-dharma-kshanti，对诸法不生不灭的证悟）。三万三千天人，远离尘垢得到了法眼净（Dharma-caksu，清净的智慧之眼）。胜金色女内心清净欢喜，得到了顺法忍（Anulomiki-ksanti，随顺真理的忍耐），得到顺法忍后礼拜文殊师利的脚，对自己深深感到惭愧，这样说道：'我对于正法犹如已死。'
English
English version: 'Because all dharmas have no coming or going, even though one speaks of the paths of gods and demons for the sake of sentient beings, in all wisdom, one is oneself far from 'I' and 'mine.' Manjusri (Manjusri, the Bodhisattva of Wisdom) asked: 'How does a Bodhisattva teach sentient beings?' The woman replied: 'One should cultivate expedient Prajna Paramita (Prajna Paramita, Perfection of Wisdom), for it is able to teach.' Manjusri further asked: 'How does a Bodhisattva settle all sentient beings?' The woman replied: 'Just as a Bodhisattva dwells in wisdom, so too do all sentient beings dwell.' Manjusri (Manjusri, the Bodhisattva of Wisdom) said: 'Woman! All the assembly, hearing your teaching, give rise to love and respect for you.' The woman said: 'Manjusri! One should not offer respect and offerings in this way, for such offerings are not called offerings. Why? If one sees oneself, another's self, and sees dharmas that can be spoken of, this is not called an offering; if one does not see oneself, another's self, and dharmas, this is called an offering. Such non-hearing and non-attachment is called listening to the Dharma, and is also called an offering.' Manjusri asked: 'What is Dharma offering?' The woman replied: 'If one observes the body as a dream, the speaker as an illusion, and the Dharma heard as an echo, having believed thus, one does not make two kinds of liberation (liberation of two vehicles), this is called Dharma offering.' Manjusri asked: 'How does one listen to the Dharma?' The woman replied: 'To practice as spoken is called listening to the Dharma.' This golden-colored woman, through the spiritual power of Manjusri Kumara (Manjusri Kumara, the youth form of Manjusri), and also through the power of her own past good roots and wisdom, taught the Dharma in accordance with the Dharma in that assembly. At the time when the golden-colored woman spoke this Dharma, among the assembly were billions of people who gave rise to the mind of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi-citta, the mind of unsurpassed, complete, and perfect enlightenment). Moreover, there were multitudes of gods and humans who had deeply planted good roots in the past, among whom five hundred attained Anutpattika-dharma-kshanti (Anutpattika-dharma-kshanti, the patient acceptance of the non-arising of all dharmas). Thirty-three thousand gods and humans, far from dust and defilement, attained the Dharma-caksu (Dharma-caksu, the pure eye of wisdom). The victorious golden-colored woman, with a pure and joyful mind, attained Anulomiki-ksanti (Anulomiki-ksanti, the patient acceptance that accords with the Dharma), and having attained Anulomiki-ksanti, she bowed at the feet of Manjusri, and deeply felt shame for herself, saying thus: 'I am like one dead to the true Dharma.' -------------------------------------------------------------------------------- 人，唯愿慈愍听我出家。”
Chinese
文殊师利言：“菩萨出家者，非以自身剃发名为出家。何以故？若能发大精进为除一切众生烦恼，是名菩萨出家。非以自身披着染衣名为出家，勤断众生三毒染心是名出家。非自持戒行名为出家，能令毁禁安住净戒是名出家。非以阿兰若处独坐思惟名为出家，能于女色生死流转以慧方便化令解脱是名出家。非以自身守护律仪名为出家，若能广起四无量心安置众生是名出家。非以自身修行善法名为出家，能令众生增益善根是名出家。非以自身得入涅槃名为出家，为欲安置一切众生入大涅槃是为出家。非以自身除烦恼故名为出家，勤断一切众生烦恼名为出家。非以自能将护身心名为出家，将护一切众生名为出家。非以自解身心缚故名为出家，为解一切众生身心缚故名为出家。非以自身于生死怖畏得解脱故名为出家，能除一切众生生死怖畏令得脱者名为出家。非以自乐涅槃名为出家，勤行精进为令众生满足一切佛法故名为出家。” 文殊师利言：“女子！夫出家者，于一切众生起慈悲心名为出家。出家者，不见一切众生恶亦不取相名为出家。出家者，不举他罪，有惭愧者教令忏悔是名出家。女子！出家者难，名为属他；菩萨不尔，身心自在无系属故。” 女言：“云何出家名 现代汉语译本：人，只希望您慈悲怜悯，允许我出家。 文殊师利（Manjushri，智慧的象征）说：‘菩萨（Bodhisattva，追求觉悟的修行者）的出家，不是以自身剃发就叫做做出家。为什么呢？如果能够发起大精进心，为了去除一切众生的烦恼，这叫做菩萨出家。不是以自身披上染色衣服就叫做做出家，勤奋断除众生的贪嗔痴三毒染心，这叫做做出家。不是以自身持守戒律就叫做做出家，能够使毁犯戒律的人安住在清净的戒律中，这叫做做出家。不是以在阿兰若（Aranya，寂静处）独自静坐思惟就叫做做出家，能够对于女色生死流转，用智慧方便教化，使他们解脱，这叫做做出家。不是以自身守护律仪就叫做做出家，如果能够广发四无量心（慈悲喜舍），安置众生，这叫做做出家。不是以自身修行善法就叫做做出家，能够使众生增长善根，这叫做做出家。不是以自身得入涅槃（Nirvana，寂灭）就叫做做出家，为了安置一切众生进入大涅槃，这才是出家。不是以自身去除烦恼的缘故叫做做出家，勤奋断除一切众生的烦恼才叫做做出家。不是以自己能够将养守护身心叫做做出家，将养守护一切众生才叫做做出家。不是以自己解脱身心束缚的缘故叫做做出家，为了解脱一切众生的身心束缚的缘故才叫做做出家。不是以自身对于生死怖畏得到解脱的缘故叫做做出家，能够去除一切众生的生死怖畏，使他们得到解脱的，才叫做做出家。不是以自己安乐于涅槃叫做做出家，勤奋修行精进，为了使众生满足一切佛法的缘故才叫做做出家。’ 文殊师利说：‘女子！所谓出家的人，对于一切众生生起慈悲心，这叫做做出家。出家的人，不见一切众生的过恶，也不执取表相，这叫做做出家。出家的人，不揭发别人的罪过，对于有惭愧心的人，教导他们忏悔，这叫做做出家。女子！出家这件事很难，叫做属于他人；菩萨不是这样，身心自在没有系缚的缘故。’ 女子说：‘怎样的出家叫做’
English
English version: I only wish that you would compassionately listen to my request to renounce the household life (to become a monastic).' Manjushri (symbol of wisdom) said, 'A Bodhisattva's (a practitioner seeking enlightenment) renunciation of household life is not merely shaving one's head. Why is that? If one can generate great diligence to remove the afflictions of all sentient beings, that is called a Bodhisattva's renunciation. It is not merely wearing dyed robes that is called renunciation; diligently cutting off the three poisons (greed, hatred, and delusion) that taint the minds of sentient beings is called renunciation. It is not merely upholding precepts oneself that is called renunciation; being able to settle those who violate precepts in pure precepts is called renunciation. It is not merely sitting alone in a quiet place (Aranya) and contemplating that is called renunciation; being able to transform and liberate those who are caught in the cycle of birth and death due to attachment to female forms, using wisdom and skillful means, is called renunciation. It is not merely guarding one's own precepts that is called renunciation; if one can broadly generate the four immeasurable minds (loving-kindness, compassion, joy, and equanimity) and settle sentient beings, that is called renunciation. It is not merely cultivating good deeds oneself that is called renunciation; being able to increase the good roots of sentient beings is called renunciation. It is not merely entering Nirvana (liberation) oneself that is called renunciation; desiring to settle all sentient beings into great Nirvana is called renunciation. It is not merely removing one's own afflictions that is called renunciation; diligently cutting off the afflictions of all sentient beings is called renunciation. It is not merely taking care of one's own body and mind that is called renunciation; taking care of all sentient beings is called renunciation. It is not merely freeing oneself from the bonds of body and mind that is called renunciation; freeing all sentient beings from the bonds of body and mind is called renunciation. It is not merely liberating oneself from the fear of birth and death that is called renunciation; being able to remove the fear of birth and death from all sentient beings and liberate them is called renunciation. It is not merely enjoying Nirvana oneself that is called renunciation; diligently practicing with vigor to fulfill all the Buddha-dharma for sentient beings is called renunciation.' Manjushri said, 'Woman! For one who has renounced the household life, generating a mind of loving-kindness and compassion towards all sentient beings is called renunciation. For one who has renounced the household life, not seeing the faults of all sentient beings and not grasping at appearances is called renunciation. For one who has renounced the household life, not exposing the faults of others, and teaching those who have shame to repent, is called renunciation. Woman! Renunciation is difficult; it is called belonging to others. A Bodhisattva is not like that, because their body and mind are free and unattached.' The woman said, 'What kind of renunciation is called...' -------------------------------------------------------------------------------- 为属他？”
Chinese
文殊师利言：“属戒者名为出家，破戒者不名出家；属三昧者名为出家，乱心者不名出家；属智慧者名为出家，愚痴者不名出家；属解脱者名为出家，离解脱者不名出家。” 女子言：“文殊师利！云何菩萨名不属他？” 文殊师利言：“菩萨内自证法不从他学，名不属他，何以故？菩萨于一切智即自开解故。” 尔时文殊师利说此出家法已，五百菩萨心生欢喜，即脱身上衣服璎珞奉文殊师利，赞言：“善哉善哉！快说此法，我当修行。” 尔时文殊师利语金色女言：“汝可上车教化威德长者子，若能教化此长者子即名出家。” 尔时文殊师利说此语时，一切大众咸生疑怪，各作是念：“今此女人已离贪欲，何故乃遣共贪者俱？”尔时金色女知诸大众心生疑已，语大众言：“离贪菩萨虽复常与贪者共俱，以教化故远离恶名；菩萨自离瞋痴，虽与共俱，以教化故亦无恶名；菩萨自离烦恼，虽与烦恼者俱，以教化故远离恶名。譬如母子共俱常无贪染，离贪菩萨亦复如是，与贪者俱常无贪染。譬如黄门与女人俱亦无贪染，如是菩萨远离三界，虽行欲界而无欲心。” 时金色女谛知生死烦恼恶法，住离欲际，得离欲光明除欲闇冥，礼文殊师利足礼足已，右绕三匝，临 现代汉语译本： ‘属于谁呢？’ 文殊师利（Manjushri，菩萨名）说：‘属于戒律的，才叫做“出家”；违犯戒律的，不能叫做“出家”；属于三昧（Samadhi，禅定）的，才叫做“出家”；心神散乱的，不能叫做“出家”；属于智慧的，才叫做“出家”；愚痴的，不能叫做“出家”；属于解脱的，才叫做“出家”；远离解脱的，不能叫做“出家”。’ 女子说：‘文殊师利！什么样的菩萨叫做“不属于他人”呢？’ 文殊师利说：‘菩萨内心自己证悟佛法，不从他人那里学习，就叫做“不属于他人”。为什么呢？因为菩萨对于一切智慧，能够自己开悟理解。’ 当时，文殊师利说完这些关于出家的方法后，五百位菩萨心生欢喜，立刻脱下身上的衣服和璎珞，供奉给文殊师利，赞叹说：‘太好了！太好了！您说得这个法太好了，我们应当修行。’ 当时，文殊师利对金色女说：‘你可以到车上去教化威德长者（Vaideha，人名）的儿子，如果能够教化这位长者的儿子，就叫做“出家”。’ 当时，文殊师利说这些话的时候，所有大众都感到疑惑奇怪，各自心里想：‘现在这个女人已经远离贪欲，为什么还要让她和有贪欲的人在一起呢？’当时，金色女知道大众心里产生了疑惑，就对大众说：‘已经远离贪欲的菩萨，即使常常和有贪欲的人在一起，因为要教化他们，所以不会有不好的名声；菩萨自己远离嗔恨和愚痴，即使和有嗔恨和愚痴的人在一起，因为要教化他们，也不会有不好的名声；菩萨自己远离烦恼，即使和有烦恼的人在一起，因为要教化他们，也不会有不好的名声。比如母亲和儿子在一起，常常没有贪染，远离贪欲的菩萨也是这样，和有贪欲的人在一起，常常没有贪染。比如太监和女人在一起，也不会有贪染，这样，菩萨远离三界（Trailokya，欲界、色界、无色界），即使在欲界中行走，也没有贪欲之心。’ 当时，金色女彻底明白生死烦恼这些不好的法，安住在远离欲望的境界，得到远离欲望的光明，消除欲望的黑暗，礼拜文殊师利的脚，礼拜完毕后，右绕三圈，临