[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [法苑珠林](https://indike.org/pramana/in.bauddha.taisho.2122) › 32.16 # 法苑珠林 32.16 法苑珠林 32.16 - **Language:** Classical Chinese ### [32.16](https://indike.org/pramana/in.bauddha.taisho.2122.32.16) 如大莊嚴法門經云。爾時王舍城中有婬女。女名金色。光明威德。彼女宿世善根因緣。形貌端正眾相具足。身真金色光明照曜。容儀媚麗世所希有。神慧聰敏辯才無礙。音辭清妙深邃柔軟。言常含笑。隨所行處皆金光照。所著衣服亦皆金色。一切人眾見者繫心愛著無捨。隨所游處皆悉隨從。有長者子。名上威德。為欲樂故多與財寶。共相要契。車乘莊嚴。往詣園林。爾時金色女宿緣冥感。為文殊師利化令入道。神變自在故。以頭枕彼威德膝上而睡。即以神力於其臥處現為死相。膖脹臭爛難可附近。須臾腹破肝腸剖裂。五藏露現臭穢可惡。大小便道流溢不淨。諸根肢節蠅𦚭唼食。不可稱說。時長者子見此死屍。生大恐悑身毛皆竪。而作是念。我今無救。遍觀四方無歸依處。倍增悑畏發大悑聲彼長者子二因緣故。生大悑畏。一昔所未見如是惡事。是故生悑。二大眾知我與彼同來。在此而今忽死。謂我故殺。阿闍世王不鑒此理橫見加戮。是故生悑。時長者子獨於此林不見一人。一切凡聖誰能救者。彼長者子過去善根雖熟。以不聞見文殊共金色女所說法故。文殊師利即以神力。令諸樹林悉說偈言。長者子聞已心大歡喜。深自慶幸。捨棄死屍從林而出。即往佛所具說悑緣。爾時佛告長者子。汝莫憂悑。我當施汝一切無畏。汝歸佛者一切無悑。長者白佛。一切悑畏從何而生。佛言。從貪瞋癡因緣故。畏當知一切諸。悑無主無作無有執者。汝先欲覺今何所在。長者子言。此中所見好色惡覺。凡夫貪著。於聖法中無如是事。於是佛為種種方便說法。時長者子得順法忍。時金色女知長者子受教化已。莊嚴五百馬車前後圍繞。來詣佛所却住一面。 > As the Da zhuangyan famen jing states: At that time, in Rājagṛha, there was a courtesan named Jinse (Suvarṇā). Her radiance and dignity were awe-inspiring. Due to the causal conditions of her past roots of goodness, her appearance was upright and fully possessed of all fine features. Her body was of genuine golden color, shining brilliantly; her deportment was charming and beautiful, rare in the world. Her spiritual wisdom was keen and sharp, her eloquence unobstructed, and her speech clear, wonderful, deep, and gentle. When she spoke she was ever smiling. Wherever she walked, golden light illuminated the place; the garments she wore were also all golden. All people who saw her became attached in their hearts with fond love, unable to forsake her; wherever she strolled, they all followed her. There was an elder's son named Shangweide. For the sake of sensual pleasure, he gave her abundant wealth and treasures, made an agreement with her, and in adorned carriages they went to a park. At that time, Jinse had an unseen sympathetic resonance due to past conditions: Mañjuśrī, to transform her and cause her to enter the Path, because of his sovereign spiritual transformations, rested her head upon Weide's lap and fell asleep. Immediately, by his spiritual power, he manifested the appearance of death in that resting place: swollen, stinking, and putrid, it could hardly be approached. In a moment, the abdomen burst, the liver and intestines split open, and the five viscera were exposed, foul and repellent. Impurities flowed and spilled from the passages of stool and urine, and flies and worms pecked and fed upon all her sense organs and limbs, defying description. At that time, the elder's son, seeing this corpse, gave rise to great terror, and his bodily hairs stood on end. He had this thought: 'I am now without salvation. Looking in all four directions, there is no place of refuge.' His terror redoubled, and he let out a great cry of fright. That elder's son gave rise to great fright and terror for two reasons: first, he had never before seen such a repulsive sight, and therefore felt terror; second, the multitude knew that he had come together with her here, and now that she had suddenly died, they would assume he had deliberately killed her, and King Ajātaśatru, not examining the truth of this matter, would unjustly execute him—for this reason he felt terror. At that time, the elder's son was alone in this grove, not seeing a single person. Among all ordinary beings and sages, who could rescue him? Although that elder's son's past roots of goodness were ripe, because he had not heard or seen the Dharma expounded by Mañjuśrī together with Jinse, Mañjuśrī immediately used his spiritual power to make all the trees in the grove expound a gāthā. After the elder's son heard it, he rejoiced greatly in his heart, feeling deeply fortunate. Abandoning the corpse, he came out of the grove, went immediately to the Buddha's place, and recounted in full the circumstances of his fright. At that time, the Buddha said to the elder's son: 'Do not grieve or fear. I shall bestow upon you all fearlessness. If you take refuge in the Buddha, there will be no fear at all.' The elder's son said to the Buddha: 'From what do all fright and terror arise?' The Buddha said: 'They arise from the causal conditions of greed, anger, and folly. You should know that all fears are without owner, without creator, and without any grasper. Where is your former sensual perception now?' The elder's son said: 'What was seen here as fine form is an evil perception to which ordinary people greedily cling; in the holy Dharma, there is no such thing.' Thereupon the Buddha expounded the Dharma to him through various skillful means. At that time, the elder's son attained the patience of compliance with the Dharma. Then Jinse, knowing that the elder's son had already received instruction and transformation, adorned five hundred horse carriages, surrounded in front and behind, and came to the Buddha's place, stepping back to stand to one side. > — English (machine translation) (machine translation) - [Previous: 32.15](https://indike.org/pramana/in.bauddha.taisho.2122.32.15) - [Next: 32.17](https://indike.org/pramana/in.bauddha.taisho.2122.32.17) - [Up: 32](https://indike.org/pramana/in.bauddha.taisho.2122.32) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2122~en-mt.32.16) — English, machine translation ## Linked texts (1) - [大莊嚴法門經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.other.manjusrivikridita*zh-narendrayasas.2.91) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2122.32.16](https://indike.org/pramana/in.bauddha.taisho.2122.32.16) · Pramāṇa