---
title: "醒世錄 · 厭欲部"
description: "醒世錄由清代居士徐昌治輯錄編纂，是一部重要的佛教勸善典籍。該書成於清初，輯錄了歷代高僧大德、儒釋道三教關於因果報應、修身養性的箴言與事跡。內容旨在勸化世人明辨善惡、覺悟人生、斷惡修善，強調因果法則的真實不虛。其語言通俗，事例生動，在民間流傳甚廣。作為一部融匯三教思想的善書，醒世錄在佛教通俗教化領域地位顯著，對推動民間道德風尚與佛教倫理實踐產生了深遠影響，是研究清代佛教民間化與善書文化的重要文獻。"
url: "https://rushiwowen.co/en/r/cmgmzszlt09bjl4042o6cv8oq"
---

### 變化篇厭欲部

> Chapter on Transformation: Renouncing Desire

### 厭欲部

> Section on Aversion to Desire

《大莊嚴法門經》云：「爾時王舍城中，有婬女，女名金色。彼女宿世善根因緣，形貌端正，眾相具足。身真金色，光明照耀。容儀媚麗，世所希有。神慧聰敏，辯才無礙。音辭清妙，深邃柔軟，言嘗含笈。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，隨所遊處皆悉隨從。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。五臟露現，臭穢可惡。大小便道，流溢不淨。諸根支節，蠅蛆唼食。時長者子。見此死屍，生大恐怖，身毛皆豎，而作是念：『我今無救。遍觀四方無歸依處，從昔以來未見如是惡事。又大眾知我與彼同來在此，而今忽死，謂我故殺。』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，心大歡喜，深自慶幸。捨棄死屍，從林而出，即往佛所，具說怖緣。爾時佛告長者子：『汝莫憂怖。我當施汝一切無畏。』長者子白佛：『一切怖畏，從何而生？』佛言：『從貪、瞋、癡因緣故畏。當知一切諸怖，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，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，卻住一面。爾時文殊問長者子言：『汝識此妹不？』長者子言：『我今實識。』文殊師利言：『汝云何識？』時長者子，即向文殊而說偈言：『見色如水沫，諸受悉如泡。觀想同陽燄，如是我識彼。文殊當善聽，彼恩難可報。我本多貪欲，見不淨解脫。』爾時佛告阿難：『此金色女，上威德男，已於過去教化令發菩提，今更聞法得順法忍。此金色女，於當來世，過九十百千劫，當得作佛。威德長者，得菩薩身。』」又《觀佛三昧》云：「佛告阿難：『我昔夏安居。時波羅柰國，有一婬女，在高樓上，名妙意，昔日於佛有緣。』爾時世尊化三童子，年皆十五。面貌端正，勝諸世間一切人類。此女見已，身心歡喜，白言：『丈夫！我今以身及與奴婢，奉上丈夫，可備灑掃。若能顧納，一切供給，無所愛惜。』作是語已，化人就床。女前親近，一日一夜，心不疲厭；至二日時，愛心漸息；至三日時，纏綿不已。女生厭悔，身體痛苦。女作念言：『我聞人說，迦毗羅城淨飯王子，身紫金色，三十二相。愍諸盲冥，救濟苦人。恒在此城，嘗行福度，放金色光，濟一切人。今日何故不來救我。我從今日，乃至壽終，終不貪色。』化人亦瞋婦女：『廢我事業，我今共汝合體一處，不如早死。』是時化人，取刀剃頸，血流滂沱，塗於女身，萎陀在地。二三日後，膖脹爛潰，肉落唯有臭骨，如膠如漆，黏著女身。女極惡厭而不得離，女發誓願：『若諸天神，及與仙人，淨飯王子，能免我苦，我持此舍一切珍寶，以用給施。』作是念時，佛將阿難、難陀，帝釋在前、梵王在後。佛放嘗光，照耀天地。一切大眾，皆見如來，詣此女樓。時女見佛，心懷慚愧，藏骸無處，取諸白㲲，纏裹臭屍。臭氣如故，不可覆藏。女見世尊作禮。以慚愧故，身映骨上，臭骨忽然在女背上。女極慚愧，流淚而言：『如來功德，慈悲無量。若能令我離此苦者，願為弟子，心終不退。』佛神力故，臭骨不現。女大歡喜，為佛作禮，白佛言：『世尊！我今所珍，一切施佛。』佛為咒願，梵音流暢。女聞咒願，心大歡喜，應時即得須陀洹道。五百侍女，聞佛音聲，皆發無上菩提道心。無量梵眾，見佛神變，得無生忍。」

> The Scripture of the Great Adornment (Mahālaṅkāra Dharmaparyāya) says: At that time, in the city of Rājagṛha, there lived a courtesan named Golden Beauty. Through the roots of virtue she had planted in past lives, she possessed a graceful figure and was endowed with all marks of beauty. Her body shone with a genuine golden radiance, and her light illuminated all around her. Her bearing was charming and lovely, something rarely seen in the world. Her wisdom was keen and quick, and her eloquence knew no obstruction. Her voice was pure and fine, deep, gentle, and always carried a smile. Wherever she walked, golden light appeared, and even her clothing was golden in hue. All who saw her—men and women alike—became captivated, held by attachment, unable to let go, and wherever she went, they followed along. There was a wealthy elder's son named Superior Might, who, seeking pleasure, gave her much treasure and made an agreement with her. With adorned carriages, they went to a pleasure garden. At that time, Golden Beauty—guided by past affinity and secretly influenced by causes and conditions—was transformed by Mañjuśrī to enter the path, with sovereign freedom in spiritual power. So she lay down, resting her head on Superior Might's knee, as if sleeping, and through her spiritual power manifested the appearance of death in that very spot—bloated, rotten, foul, and impossible to approach. After a moment, her belly burst open; liver and intestines split apart, exposing the five organs within, foul and disgusting. From the paths of urine and excrement, filth flowed out unchecked. All her faculties and limbs were eaten by maggots and flies. Seeing this corpse, the elder's son was seized with great terror. Every hair on his body stood on end, and he thought: "I am now without refuge. I look in all directions and find no place to turn. Never before have I seen such an awful thing. And these people know I came here with her; now that she has suddenly died, they will say I deliberately killed her." Although the elder's son, in his past lives, had brought his roots of virtue to maturity, because he had not heard or seen the Dharma spoken by Mañjuśrī and Golden Beauty, Mañjuśrī, through his spiritual power, caused all the trees in the forest to speak verses. Hearing them, the elder's son rejoiced greatly and felt deeply grateful for his good fortune. He abandoned the corpse, left the forest, and went directly to the Buddha, describing in full the cause of his dread. Then the Buddha said to the elder's son: "Do not worry or fear. I will give you complete fearlessness." The elder's son asked the Buddha: "From what do all fears actually arise?" The Buddha replied: "Fears arise from conditions of greed, hatred, and delusion. You should know that all terrors have no owner, no agent, and no one who grasps them. The desire that arose in your thoughts earlier—where is it now?" The elder's son answered: "Beautiful forms seen in this world are what ordinary people grasp. Within the noble Dharma, no such thing exists." Then the Buddha began explaining the Dharma through countless skillful means, and in that moment the elder's son attained acquiescence to the Dharma of patient acceptance. Meanwhile, Golden Beauty, knowing that the elder's son had been taught and transformed, adorned five hundred chariots and, surrounded front and back, came to where the Buddha was. She stood to one side. Then Mañjuśrī asked the elder's son: "Do you truly recognize this sister?" The elder's son said: "Yes, I truly recognize her now." Mañjuśrī asked: "How do you recognize her?" Then the elder's son offered a verse to Mañjuśrī: "I see form as a water bubble, All feelings as foam. I observe perceptions like a shimmering mirage. This is how I know her. Mañjuśrī, please listen well— Her kindness is hard to repay. I was once full of craving and desire; Seeing impurity, I am now released." Then the Buddha said to Ānanda: "Golden Beauty and the elder's son Superior Might, in a past life, were already taught and inspired to arouse the aspiration for enlightenment. Now, hearing the Dharma again, they gained patient acquiescence. Golden Beauty, ninety hundred thousand eons from now, will become a Buddha in a future life, and the elder's son will attain the state of a bodhisattva." Also, from the Contemplation of Buddha Samādhi: The Buddha told Ānanda: "In the past, during the summer retreat, in the kingdom of Vārāṇasī, there was a courtesan named Wondrous Thought who lived in a high tower. In a former time, she had created conditions with the Buddha." At that time, the World-Honored One transformed three youths, each fifteen years old, with handsome faces superior to all the peoples of the world. Seeing them, the courtesan was filled with body and mind's delight. She said to them: "Sirs! I now present my body, along with my servants, for your service—to sweep and clean. If you would accept me, I will provide everything without regret." Having said this, the transformed beings reclined on the bed. The woman approached them, and for one day and one night, her mind never tired or wearied. By the second day, her passion gradually weakened. By the third day, exhausted and entangled all the while, she gave birth to disgust and regret, and her body felt physical pain. The woman thought: "I have heard people say that in the city of Kapilavastu, the crown prince of King Suddhodana has a body of purple gold, adorned with the thirty-two marks. He feels compassion for all the blind and ignorant, and rescues the suffering. He always stays in that city, cultivating blessings, radiating golden light, and liberating all people. Why does he not come today to save me? From this day forth, until the end of my life, I will never again covet sensual form." The three transformed beings also scolded the woman, saying: "You have wasted our work. Now, united with you as one body, it would be better to die early." Then one of the transformed beings took a knife and cut his own throat. Blood poured forth in torrents, staining the woman's body. Weakened, he fell to the ground. After two or three days, the body began to swell, decay, and rot. The flesh fell away until only a foul skeleton remained, sticky as glue or lacquer, clinging to the woman's body. Extreme revulsion filled her, yet she could not shake it off. The woman made a vow: "If any heavenly being, immortal, or the crown prince of King Suddhodana can free me from this suffering, I will give away all my treasure and possessions as offerings." In that moment, the Buddha, leading Ānanda and Nanda, with the Śakra king of gods going before and the Brahmā king behind, arrived. The Buddha emitted a bright light that illuminated heaven and earth. All the crowd could see the Tathāgata approaching the woman's tower. Seeing the Buddha, the woman felt ashamed and embarrassed, unable to find a place to hide the corpse. She took white cloth and wrapped the foully rotting body, but the foul smell remained the same, impossible to conceal. Seeing the World-Honored One, she bowed in reverence. Because of her shame, her body blocked the skeleton, yet suddenly the foul bones moved to her own back. Extremely shamed, weeping, she said: "The Tathāgata's virtue and compassion are limitless. If you can free me from this suffering, I vow to become your disciple and never turn back." By the Buddha's spiritual power, the foul bones disappeared. Overjoyed, the woman made obeisance and said to the Buddha: "World-Honored One! Whatever I treasure now, I give entirely to the Buddha." The Buddha then spoke a blessing, with flowing Brahmā-like tones. Hearing it, the woman rejoiced deeply and immediately attained the fruit of stream-entry. Her five hundred servant women, hearing the Buddha's voice, aroused the supreme intention of enlightenment. And countless Brahmā assemblies, witnessing the Buddha's spiritual transformations, attained patient acceptance of the non-arising of all dharmas.