English
English version: ‘To whom does it belong?’ Manjushri (Manjushri, name of a Bodhisattva) said, ‘Belonging to the precepts is called ‘leaving home’; breaking the precepts is not called ‘leaving home’; belonging to Samadhi (Samadhi, meditation) is called ‘leaving home’; having a distracted mind is not called ‘leaving home’; belonging to wisdom is called ‘leaving home’; being ignorant is not called ‘leaving home’; belonging to liberation is called ‘leaving home’; being away from liberation is not called ‘leaving home.’ The woman said, ‘Manjushri! What kind of Bodhisattva is called ‘not belonging to others’?’ Manjushri said, ‘A Bodhisattva who internally realizes the Dharma (law, teaching) and does not learn from others is called ‘not belonging to others.’ Why? Because the Bodhisattva can understand and enlighten himself regarding all wisdom.’ At that time, after Manjushri spoke about these methods of leaving home, five hundred Bodhisattvas rejoiced, immediately took off their clothes and ornaments, and offered them to Manjushri, praising him, ‘Excellent! Excellent! You have spoken this Dharma (law, teaching) wonderfully, we should practice it.’ At that time, Manjushri said to the Golden Woman, ‘You can go to the chariot and teach the son of the wealthy householder Vaideha (Vaideha, name of a person). If you can teach this son of the wealthy householder, it is called ‘leaving home.’ At that time, when Manjushri spoke these words, all the assembly felt doubtful and strange, each thinking in their hearts, ‘Now this woman has already left greed, why should she be with someone who is greedy?’ At that time, the Golden Woman knew that the assembly had doubts in their hearts, and said to the assembly, ‘A Bodhisattva who has already left greed, even if he is often with those who are greedy, because he wants to teach them, he will not have a bad reputation; a Bodhisattva who has left anger and ignorance, even if he is with those who are angry and ignorant, because he wants to teach them, he will not have a bad reputation; a Bodhisattva who has left afflictions, even if he is with those who have afflictions, because he wants to teach them, he will not have a bad reputation. For example, a mother and son are together, and there is often no greed, and a Bodhisattva who has left greed is also like this, being with those who are greedy, and there is often no greed. For example, a eunuch is with a woman, and there is no greed, so a Bodhisattva is far away from the Three Realms (Trailokya, the realm of desire, the realm of form, and the formless realm), even if he walks in the realm of desire, he has no desire in his heart.’ At that time, the Golden Woman thoroughly understood the evil laws of birth, death, and afflictions, dwelt in the realm of being away from desire, obtained the light of being away from desire, eliminated the darkness of desire, bowed to Manjushri's feet, and after bowing, circumambulated him three times, approaching -------------------------------------------------------------------------------- 欲上车而说偈言： “我今上车离三毒， 体性清净无贪染， 远离瞋恚有慈心， 无复愚痴得智慧。 我贪觉观已清净， 今当上车诣林去。 我昔有贪心迷醉， 耽着财色不觉知， 犹如大云覆大地， 日光不出不照曜， 彼光不去亦不来， 大云覆故隐不现。 如是众生烦恼覆， 清净大智不光明， 彼智不来亦不去， 知烦恼已智光出， 亦复非从余处来。 恶觉观故烦恼生， 净觉观故烦恼灭， 名色不取亦不舍， 亦复不生亦不灭， 亦不与他他不取， 如是法味甚清净。 犹如灯然灭除闇， 彼闇不去亦不来， 如是智慧离烦恼， 烦恼不去亦不来， 亦复不生亦不灭。 犹如良医疗众病， 但除客病病不生， 而不治彼地水风。 如是文殊胜医王， 治诸众生烦恼病， 智慧因缘无烦恼， 烦恼不去法不失。 而我此身有五阴， 亦复具有诸界入， 我于前者杂烦恼， 今皆远离得清净。”
Chinese
时文殊师利于大众中说法教化已，大众欢喜。文殊师利赞言：“善哉善哉！至心听法。”既赞叹已，于大众中作如是言：“我今日要至如来所，汝等大众若欲听法，当往佛所。”说此语已，文殊师利及诸大众各还所止。 现代汉语译本 想要上车时，说了这样的偈语： ‘我现在上车，远离贪、嗔、痴（三毒），我的体性清净，没有贪婪的污染，远离嗔恚，心怀慈悲，不再有愚痴，获得了智慧。 我对于贪欲的觉察和观察已经清净，现在应当上车前往林中。 我过去曾有贪心，沉迷于其中，耽溺于财物和美色而不知觉醒，就像巨大的云彩覆盖大地，阳光无法显现和照耀。 那阳光并非离去，也并非到来，只是因为大云覆盖，所以隐而不显。 同样，众生被烦恼覆盖，清净的智慧之光无法显现，那智慧并非离去，也并非到来，当认识到烦恼时，智慧之光自然显现，也并非从其他地方而来。 因为恶的觉察和观察，烦恼产生；因为清净的觉察和观察，烦恼灭除；对于名和色，既不执取也不舍弃，不生也不灭，不给予他人，他人也不取走，这样的法味非常清净。 就像灯燃烧可以驱除黑暗，那黑暗并非离去，也并非到来，同样，智慧可以远离烦恼，烦恼并非离去，也并非到来，不生也不灭。 就像良医治疗各种疾病，只是去除外来的病症，病症本身并没有产生，医生并不去治疗地、水、风（四大）。同样，文殊（Manjushri）是殊胜的医王，治疗众生的烦恼疾病，因为智慧的因缘，没有了烦恼，烦恼并没有离去，法也没有丧失。 而我这个身体有五阴（五蕴），也具有诸界入（十八界），我过去被各种烦恼缠绕，现在都已远离，获得了清净。’ 当时，文殊师利（Manjushri）在大众中说法教化完毕，大众非常欢喜。文殊师利（Manjushri）赞叹说：‘好啊！好啊！专心听法。’赞叹完毕后，在大众中这样说：‘我今天要去如来（Tathagata）那里，你们大众如果想听法，应当前往佛（Buddha）所在之处。’说完这些话后，文殊师利（Manjushri）和诸位大众各自回到自己的住所。
English
English version Desiring to get on the vehicle, he spoke this verse: 'Now I ascend the vehicle, departing from the three poisons (greed, hatred, and delusion), my nature is pure, without the defilement of greed, far from anger, with a compassionate heart, no longer with ignorance, having attained wisdom. My perception and observation of greed are already purified, now I should ascend the vehicle and go to the forest. In the past, I had a greedy heart, indulging in it, indulging in wealth and beauty without realizing it, just like a huge cloud covering the earth, the sunlight cannot appear and shine. That sunlight does not leave, nor does it arrive, it is just hidden because of the cloud cover. Likewise, sentient beings are covered by afflictions, the light of pure wisdom cannot appear, that wisdom does not leave, nor does it arrive, when afflictions are recognized, the light of wisdom naturally appears, and it does not come from elsewhere. Because of evil perception and observation, afflictions arise; because of pure perception and observation, afflictions cease; regarding name and form, neither grasping nor abandoning, neither arising nor ceasing, neither giving to others, nor others taking away, such a taste of Dharma is very pure. Just like a lamp burning can dispel darkness, that darkness does not leave, nor does it arrive, likewise, wisdom can be separated from afflictions, afflictions do not leave, nor do they arrive, neither arising nor ceasing. Just like a good doctor treats various diseases, only removing external symptoms, the disease itself does not arise, the doctor does not treat earth, water, wind (the four elements). Likewise, Manjushri (Manjushri) is the supreme king of medicine, treating the afflictions of sentient beings, because of the cause and condition of wisdom, there are no afflictions, afflictions do not leave, and the Dharma is not lost. And this body of mine has the five skandhas (five aggregates), and also possesses the realms and entrances (eighteen realms), I was previously entangled in various afflictions, now I have all departed and attained purity.' At that time, Manjushri (Manjushri), having finished teaching and transforming the assembly, the assembly was very happy. Manjushri (Manjushri) praised, 'Good! Good! Listen to the Dharma with sincerity.' After praising, he said to the assembly, 'Today I am going to the place of the Tathagata (Tathagata), if you all want to hear the Dharma, you should go to where the Buddha (Buddha) is.' After saying these words, Manjushri (Manjushri) and the assembly each returned to their respective dwellings. --------------------------------------------------------------------------------
Chinese
尔时胜金色女与八十从女前后围绕，共长者子同载宝车往诣园林。既到林所，种种庄严宝幢幡盖、香华璎珞、百宝香炉遍林树间，为欲乐故，作倡伎乐歌舞戏笑，又设种种甘美饮食。尔时胜金色女以头枕彼上威德长者子膝上而睡，即以神力于其卧处现为死相，膀胀臭烂难可附近，须臾腹破肝肠剖裂，五藏露现臭秽可恶，大小便道流溢不净，眼耳鼻中及诸身分，一切毛孔脓血交横，口出恶气，膀秽臭处薰遍林间，髑髅骨破脑出流散支节涂漫，青蝇唼食蛆虫蠢动，种种秽恶不可称说。 时长者子见此死尸，生大恐怖身毛皆竖，而作是念：“我今于此无救无依，遍观四方无归依处，倍增怖畏发大怖声。”彼长者子二因缘故生大怖畏：一者昔所未见如是怖事是故生怖，二者大众知我与彼同来在此，而今忽死谓我故杀，恐阿阇世王不鉴此理横见加戮，是故怖畏。时长者子独于此林不见一人，复作是念：“我今怖畏，诸沙门婆罗门、天、龙神、夜叉、乾闼婆、阿修罗、迦楼罗、紧那罗、摩睺罗伽等，谁能救者？”彼长者子过去善根虽熟，以不闻见文殊师利共金色女所说法故，文殊师利即以神力令诸树林悉说偈言： “一切法体性， 如长者所见， 三界悉虚妄， 如幻皆不实。 皮覆恶不净， 凡夫无 现代汉语译本： 当时，胜金色女（Victorious Golden Woman）与八十名侍女前后簇拥，与长者子（son of a wealthy man）一同乘坐宝车前往园林。到达园林后，用各种华丽的宝幢、幡盖、香花璎珞、各种珍宝制成的香炉装饰园林中的树木，为了享乐，进行歌舞表演和嬉戏欢笑，还准备了各种美味的食物。这时，胜金色女枕着上威德长者子（Superior Majestic Virtues' son of a wealthy man）的膝盖睡着了，随即以神通力在她睡着的地方显现出死亡的景象，身体膨胀腐烂，散发着难闻的气味，令人难以靠近。不久，腹部破裂，肝脏和肠子暴露出来，五脏六腑显露在外，散发着恶臭，大小便道流出污秽之物，眼睛、耳朵、鼻子以及身体的各个部位，所有的毛孔都流淌着脓血，口中呼出恶臭的气味，腐烂的臭气弥漫在整个园林中，头骨破裂，脑浆流出四散，肢体涂满了污秽，苍蝇叮咬，蛆虫蠕动，各种污秽恶心的景象难以描述。 当时，长者子看到这具尸体，感到非常恐惧，浑身汗毛都竖了起来，心想：‘我现在在这里无依无靠，环顾四周，没有可以依靠的地方，更加感到害怕，发出巨大的恐惧声。’这位长者子因为两个原因而感到极度恐惧：一是以前从未见过如此恐怖的事情，所以感到恐惧；二是众人知道我和她一同来到这里，而现在她突然死亡，他们会认为是我杀害了她，恐怕阿阇世王（Ajatasattu，King）不了解真相，会横加杀戮，因此感到恐惧。当时，长者子独自一人在这片树林中，没有看到一个人，又想：‘我现在感到恐惧，诸位沙门（Shramana，ascetic）、婆罗门（Brahmin，priest）、天（Deva，god）、龙（Naga，dragon god）、神、夜叉（Yaksa，spirit）、乾闼婆（Gandharva，celestial musician）、阿修罗（Asura，demi-god）、迦楼罗（Garuda，mythical bird）、紧那罗（Kinnara，celestial musician）、摩睺罗伽（Mahoraga，great serpent god）等，谁能救我呢？’这位长者子过去积累的善根虽然已经成熟，但因为没有听闻文殊师利（Manjushri，Bodhisattva）与金色女（Golden Woman）所说的法，文殊师利（Manjushri，Bodhisattva）就以神通力让所有的树林都说出偈语： ‘一切法的体性，就像长者所见到的那样，三界（Three Realms）都是虚妄的，就像幻象一样不真实。皮肤覆盖着污秽不净之物，凡夫（ordinary people）没有智慧。’
English
English version: At that time, Victorious Golden Woman (Victorious Golden Woman), surrounded by eighty female attendants, traveled to the garden in a jeweled carriage with the son of a wealthy man (son of a wealthy man). Upon arriving at the garden, they adorned the trees with various magnificent jeweled banners, canopies, fragrant flowers, necklaces, and incense burners made of various treasures. For the sake of enjoyment, they engaged in musical performances, singing, dancing, and playful laughter, and prepared various delicious foods. At this moment, Victorious Golden Woman fell asleep with her head resting on the lap of Superior Majestic Virtues' son of a wealthy man (Superior Majestic Virtues' son of a wealthy man). Immediately, through supernatural power, she manifested a deathly appearance at the place where she lay sleeping. Her body was swollen and decaying, emitting a foul odor that was difficult to approach. Soon after, her abdomen ruptured, her liver and intestines were exposed, her five internal organs were revealed, emitting a repulsive stench. Impure substances flowed from her urinary and fecal passages. Pus and blood flowed from her eyes, ears, nose, and all the pores of her body. Foul breath emanated from her mouth, and the stench of decay permeated the entire garden. Her skull was fractured, her brain matter flowed out and scattered, and her limbs were covered in filth. Blue flies swarmed to feed, and maggots wriggled. The various foul and disgusting sights were beyond description. At that time, the son of a wealthy man, upon seeing this corpse, was filled with great terror, and the hairs on his body stood on end. He thought to himself, 'I am now helpless and without refuge here. Looking around in all directions, there is no place to turn for help. I am filled with even greater fear and utter a loud cry of terror.' This son of a wealthy man felt extreme fear for two reasons: first, he had never before witnessed such a terrifying event, and therefore he was afraid; second, the crowd knew that he had come here with her, and now that she had suddenly died, they would think that he had killed her. He feared that King Ajatasattu (Ajatasattu, King) would not understand the truth and would unjustly execute him, and therefore he was afraid. At that time, the son of a wealthy man was alone in this forest, without seeing a single person. He thought again, 'I am now filled with fear. Among the Shramanas (Shramana, ascetic), Brahmins (Brahmin, priest), Devas (Deva, god), Nagas (Naga, dragon god), spirits, Yakshas (Yaksa, spirit), Gandharvas (Gandharva, celestial musician), Asuras (Asura, demi-god), Garudas (Garuda, mythical bird), Kinnaras (Kinnara, celestial musician), Mahoragas (Mahoraga, great serpent god), who can save me?' Although the good roots accumulated by this son of a wealthy man in the past had matured, because he had not heard the Dharma spoken by Manjushri (Manjushri, Bodhisattva) and Golden Woman (Golden Woman), Manjushri (Manjushri, Bodhisattva) used his supernatural power to cause all the trees in the forest to speak in verse: 'The nature of all dharmas, is as the wealthy man sees. The Three Realms (Three Realms) are all illusory, like a mirage, unreal. Skin covers foul impurity, ordinary people (ordinary people) lack wisdom.'