T09n0269_佛說法華三昧經
大正藏第 09 冊 No. 0269 佛說法華三昧經
No. 269
佛說法華三昧經一卷
宋涼州沙門智嚴譯
佛在羅閱祇耆阇崛山中，與諸尊弟子比丘千二百五十，菩薩七萬三千人，諸釋梵不可復計，十方飛來無央數，皆神通妙達，復有他方恒邊沙諸天人及諸菩薩，如是等百億千恒沙皆來會，在佛前坐。
時舍利弗、須菩提等諸尊菩薩皆有疑，心念言：「何因緣諸上人皆來在是間會？有何異要之瑞應？」爾時，諸弟子起疑心念，為佛作禮長跪，欲問佛。
佛時已放無數光從口出，若千億億稍稍引大遍虛空明，遠照恒邊沙剎土，地復震動，於是盡明，即不復見佛身相。大眾愕然，共議：「佛三昧為何所之趣？」各自思之，即便還坐三昧求佛至處。座前有菩薩名慧相，便報言：「善哉，善哉！當爾賢者思惟，了不知所至處。」
須臾，羅閱王后宮太子皇女及婇女夫人三萬二千人，皆從共來詣山中，到不見佛。復有不想菩薩問王：「將從何多？」王名辯通，答言：「見佛光明故來耳。」
王女名利行，便問菩薩：「佛今所在？為到何方？」
答曰：「向已求佛，了不知。」
處女答曰：「卿是佛第一神通者，應當知處。」
菩薩答曰
【現代漢語翻譯】 現代漢語譯本 佛陀在羅閱祇（Rāmagṛha）的耆阇崛山（Gṛdhrakūṭa）中，與一千二百五十位尊貴的比丘弟子，七萬三千位菩薩，以及無數的釋（Śakra）、梵（Brahmā）等天人共處。十方世界無數的天人飛來，他們都具有神通妙力。此外，還有來自其他世界的恒河沙數諸天人及菩薩，如是等百億千恒河沙數的人都前來集會，在佛陀面前就坐。 當時，舍利弗（Śāriputra）、須菩提（Subhūti）等諸位尊者菩薩都心生疑惑，心想：『是什麼因緣讓這些上人都來到這裡集會？有什麼特殊的瑞應嗎？』這時，諸位弟子心生疑惑，向佛陀行禮長跪，想要請問佛陀。 佛陀當時從口中放出無數的光芒，像千億億的光芒逐漸擴大，遍佈虛空，照耀遙遠的恒河沙數佛土。大地也隨之震動，光芒遍及一切，隨即就看不見佛陀的身相。大眾驚愕，共同議論：『佛陀的三昧（samādhi）去了哪裡？』各自思索，然後回到座位上，以三昧尋求佛陀的去處。座前有一位菩薩名叫慧相，便說道：『善哉，善哉！各位賢者應當思考，但終究不知道佛陀去了哪裡。』 不久，羅閱王（Rāmagṛha）的後宮太子、皇女以及三萬二千位婇女夫人，都一同來到山中，卻看不到佛陀。又有一位不想菩薩問國王：『您從哪裡來？』國王名叫辯通，回答說：『因為看到佛陀的光明才來的。』 王女名叫利行，便問菩薩：『佛陀現在在哪裡？去了什麼地方？』 菩薩回答說：『我剛才已經尋找過佛陀，但不知道他在哪裡。』 處女說：『您是佛陀第一神通者，應該知道佛陀的去處。』 菩薩回答說：
【English Translation】 English version The Buddha was in Mount Gṛdhrakūṭa (Vulture Peak) in Rāmagṛha, together with 1,250 venerable bhikṣu disciples, 73,000 bodhisattvas, and countless Śakras, Brahmās, and other devas. Devas from the ten directions flew in, all possessing miraculous powers. Furthermore, there were countless devas and bodhisattvas from other worlds, as many as hundreds of billions of trillions of sands of the Ganges, who all came to assemble and sat before the Buddha. At that time, venerable bodhisattvas such as Śāriputra and Subhūti all had doubts, thinking: 'What is the cause that these noble ones have all come to assemble here? What special auspicious sign is there?' At this time, the disciples had doubts in their minds, bowed to the Buddha, knelt down, and wanted to ask the Buddha. The Buddha then emitted countless rays of light from his mouth, like trillions upon trillions of rays gradually expanding, filling the void, and illuminating distant Buddha lands as numerous as the sands of the Ganges. The earth also shook, and the light pervaded everything, and then the Buddha's form was no longer visible. The assembly was astonished and discussed together: 'Where has the Buddha's samādhi gone?' Each pondered, and then returned to their seats, seeking the Buddha's whereabouts through samādhi. A bodhisattva named Wisdom Appearance (Huixiang) then said: 'Excellent, excellent! You worthy ones should contemplate, but ultimately you will not know where the Buddha has gone.' Soon after, the crown prince, princesses, and 32,000 palace ladies of King Rāmagṛha all came together to the mountain, but they could not see the Buddha. Then, a Bodhisattva named 'No Thought' asked the king: 'Where did you come from?' The king, named 'Eloquent Understanding' (Biantong), replied: 'We came because we saw the Buddha's light.' The princess, named 'Beneficial Practice' (Lihang), then asked the bodhisattva: 'Where is the Buddha now? Where has he gone?' The bodhisattva replied: 'I have already sought the Buddha, but I do not know where he is.' The maiden said: 'You are the Buddha's foremost in miraculous powers, you should know where he is.' The bodhisattva replied:
：「且坐。」須臾頃，地即震動。從地中出，坐自然大寶蓮華上，眾坐上人愕然。
王女利行起，為佛作禮訖，住佛前說偈問佛：
「向見大光明， 疑佛有異要， 故來將大眾， 欲問心狐疑。 反更不見佛， 意甚有怪驚， 愿得具為說， 當令大眾解。 各發一三昧， 推求佛身相， 了言不知處， 各共坐作議： 『更起何三昧， 畢欲求佛意。』 女來問眾等： 『佛今為所在？』 純行有至心， 必欲有所問， 愿見世尊授， 令意解狐疑。 具為現眾等， 分別解說之， 向所三昧處， 所名在何所？」
佛語女利行：「所問甚深，當爲汝分別說。向所三昧，名法華。譬如大國中有一樹，有一華覆三千大千剎土，其香薰恒邊沙佛國。若有人得聞名字、若知解，自然疾得是三昧；若諸病痛者得聞是三昧，應時自解，人根眾病消盡。」
女利行問佛：「何謂華之威德乃有是慧？」
佛語女利行：「華者，一樹之色，人見莫不愛樂。欲得之者，法華三昧是。生死中之色，大光受有形。人不知、不聞、不信是三昧，不奉行之，未應菩薩不見慧。失人之本，反隨沫流，終已不見明。」
女利行復問佛：「今欲得是三昧，行何法？
【現代漢語翻譯】 現代漢語譯本：『請坐。』 不一會兒，地面就震動起來。從地裡出現，坐在一朵自然產生的大寶蓮花上，在座的人都驚愕不已。 王女利行（一位公主的名字）起身，向佛陀行禮完畢，站在佛陀面前，用偈語向佛陀提問： 『剛才見到大光明， 懷疑佛陀有特別的用意， 所以帶領大眾前來， 想問清楚心中的疑惑。 反而看不見佛陀， 心中非常奇怪和驚訝， 希望佛陀能詳細地為我們解說， 讓大家都能明白。 我們各自發起一種三昧（禪定）， 推求佛陀的身相， 結果都不知道佛陀在哪裡， 大家坐在一起商議： 『再發起什麼三昧， 才能徹底瞭解佛陀的意圖？』 我來問大家：『佛陀現在在哪裡？』 我們真心誠意， 一定要有所請教， 希望能得到世尊的教導， 讓心中的疑惑得以解除。 請為我們大家顯現， 分別解釋說明， 剛才所用的三昧， 它的名稱和所在之處是什麼？』 佛陀對利行說：『你問的問題很深奧， 我將為你分別解說。剛才所用的三昧， 名為《法華》。譬如一個大國中有一棵樹，有一朵花覆蓋三千大千世界，它的香氣熏遍恒河沙數佛國。如果有人聽到這個名字，或者理解它的含義，自然很快就能得到這個三昧；如果各種病痛的人聽到這個三昧，病痛就會立刻解除，人的各種疾病都會消失。』 利行問佛陀：『為什麼這朵花的威德會有如此的智慧？』 佛陀對利行說：『花，是一棵樹的色彩，人們見到沒有不喜愛和快樂的。想要得到它的人，就是想要得到《法華三昧》。生死中的色彩，大光明是有形的。人們不知道、不聽聞、不相信這個三昧，不奉行它，就不能成為菩薩，不能見到智慧。失去了人的根本，反而隨波逐流，最終不能見到光明。』 利行又問佛陀：『現在想要得到這個三昧，應該修行什麼法？』
【English Translation】 English version: 'Please sit.' In a short while, the ground shook. From the earth emerged a great, naturally formed jeweled lotus flower, upon which he sat, causing all those present to be astonished. Princess Lixing (a princess's name) arose, paid homage to the Buddha, and stood before him, speaking in verse to question the Buddha: 'Earlier, we saw a great light, and suspected that the Buddha had a special purpose, so we came with the assembly, wanting to ask about the doubts in our hearts. Instead, we cannot see the Buddha, and our hearts are very strange and surprised. We hope that the Buddha can explain it to us in detail, so that everyone can understand. Each of us initiated a samadhi (meditative state), seeking the Buddha's form, but we all do not know where the Buddha is. We sat together and discussed: 'What other samadhi should we initiate to thoroughly understand the Buddha's intention?' I came to ask everyone: 'Where is the Buddha now?' We are sincere and earnest, and we must ask for guidance. We hope to receive the teachings of the World Honored One, so that the doubts in our hearts can be resolved. Please manifest yourself to us all, and explain in detail, what is the name and location of the samadhi we just used?' The Buddha said to Lixing: 'Your question is very profound, and I will explain it to you separately. The samadhi you just used is called the 'Lotus Sutra'. It is like a tree in a great country, with a flower that covers three thousand great chiliocosms, and its fragrance permeates countless Buddha lands. If someone hears this name, or understands its meaning, they will naturally quickly attain this samadhi; if people with various illnesses hear this samadhi, their illnesses will be immediately relieved, and all kinds of human diseases will disappear.' Lixing asked the Buddha: 'Why does the power of this flower have such wisdom?' The Buddha said to Lixing: 'The flower is the color of a tree, and people who see it cannot help but love and enjoy it. Those who want to obtain it want to obtain the 'Lotus Sutra Samadhi'. The color in birth and death, the great light, is tangible. People who do not know, do not hear, do not believe in this samadhi, and do not practice it, cannot become a Bodhisattva and cannot see wisdom. They lose the root of being human, and instead follow the flow, and ultimately cannot see the light.' Lixing asked the Buddha again: 'Now, if we want to obtain this samadhi, what dharma should we practice?'
有幾事行得人中？愿佛弘慈恩潤，廣開行議，令一切聞解皆入三昧中。」
佛言：「善哉，善哉！多所度脫，永度無極。有二事。何謂為二？一者、知法身如幻如化，二者、知淫怒癡無根無形。」
佛爾時說偈言：
「法身有一切， 化幻現沉浮； 淫怒癡無形， 如水現泡沫。 觀察人身物， 如滅無形住， 離散合自成， 分別計皆空。」
佛語女利行：「復有四事，別如行三昧者。何謂為四？一者、行戒無色想，二者、行檀無受者，三者、不厭無亂者，四者、行智無愚者，是為四。」
佛爾時說偈言：
「不犯戒無毀、 行檀不入智、 不厭無癡亂、 不愚無智慧， 不說無行者， 有行不言向。 三昧可得入， 無處無中邊。」
佛語女利行：「復有三十六事，是為三昧所見事。何謂三十六事？不見生、不見死、不減、不增、不出、不入、不在外、不在內、無住、無止、無水色、無火色、無風色、無地色、無痛、無癢、無思、無想、無生、無死、無識、無貪、無淫、無瞋、無恚、無愚、無癡、無慳、無施、無惡、無善、無心、無意、無識行、不起上若干事、不滅上若干事，如一無形像，是為三十六事法華所見事。」
佛爾時說偈言：
【現代漢語翻譯】 現代漢語譯本： 『有哪幾件事可以使人得道？』愿佛陀弘揚慈悲恩澤，廣泛開示修行的道理，使一切聽聞理解的人都能進入三昧（samadhi，禪定）之中。 佛陀說：『好啊，好啊！這能度脫很多人，永遠度脫到無極的境界。有兩件事。哪兩件呢？第一，知道法身（Dharmakaya，佛的真身）如幻如化；第二，知道淫慾、嗔怒、愚癡沒有根源，沒有形體。』 佛陀當時說了偈語： 『法身包含一切， 變化如幻，時隱時現； 淫怒癡沒有形體， 如同水面上的泡沫。 觀察人的身體和事物， 如同消滅，沒有固定的存在； 離散聚合，自然形成， 分別計較，都是虛空。』 佛陀對女利行說：『還有四件事，可以分別作為修行三昧的人的準則。哪四件呢？第一，持戒修行，沒有色相的執著；第二，行佈施，不求受施者；第三，不厭惡，沒有散亂；第四，行智慧，沒有愚癡。這就是四件事。』 佛陀當時說了偈語： 『不犯戒，沒有毀壞， 行佈施，不執著于智慧； 不厭惡，沒有愚癡散亂， 不愚昧，沒有智慧的執著； 不說沒有修行的人， 有修行的人不執著于目標。 三昧可以進入， 沒有處所，沒有中間，沒有邊際。』 佛陀對女利行說：『還有三十六件事，是修行三昧所能見到的境界。哪三十六件事呢？不見生，不見死，不減少，不增加，不出去，不進來，不在外，不在內，沒有住，沒有止，沒有水色，沒有火色，沒有風色，沒有地色，沒有痛，沒有癢，沒有思，沒有想，沒有生，沒有死，沒有識，沒有貪，沒有淫，沒有嗔，沒有恚，沒有愚，沒有癡，沒有慳吝，沒有施捨，沒有惡，沒有善，沒有心，沒有意，沒有識行，不生起以上若干事，不滅以上若干事，如同一無形像，這就是三十六件事，是法華（Saddharma Pundarika，妙法蓮華經）所見到的境界。』 佛陀當時說了偈語：
【English Translation】 English version: 'What are the things that can lead people to enlightenment?' May the Buddha extend his compassionate grace, widely expound the principles of practice, so that all who hear and understand may enter into samadhi (meditative absorption).' The Buddha said, 'Excellent, excellent! This will liberate many, liberating them eternally to the boundless realm. There are two things. What are these two? First, to know that the Dharmakaya (the Buddha's true body) is like an illusion, like a transformation; second, to know that lust, anger, and ignorance have no root, no form.' The Buddha then spoke in verse: 'The Dharmakaya encompasses all, Transformations are like illusions, sometimes appearing, sometimes disappearing; Lust, anger, and ignorance have no form, Like bubbles on the water's surface. Observing the human body and things, Like extinction, without fixed existence; Separation and union, naturally forming, Discriminating and calculating, all are empty.' The Buddha said to the woman Lixing, 'There are also four things that can be distinguished as guidelines for those who practice samadhi. What are these four? First, to practice precepts without attachment to form; second, to practice giving without seeking a recipient; third, to not be averse, without distraction; fourth, to practice wisdom without ignorance. These are the four things.' The Buddha then spoke in verse: 'Not violating precepts, without destruction, Practicing giving, not clinging to wisdom; Not being averse, without ignorance or distraction, Not being ignorant, without clinging to wisdom; Not speaking of those who do not practice, Those who practice do not cling to a goal. Samadhi can be entered, Without a place, without a middle, without a boundary.' The Buddha said to the woman Lixing, 'There are also thirty-six things that are the realms seen by those who practice samadhi. What are these thirty-six things? Not seeing birth, not seeing death, not decreasing, not increasing, not going out, not coming in, not being outside, not being inside, without dwelling, without stopping, without the color of water, without the color of fire, without the color of wind, without the color of earth, without pain, without itching, without thought, without conception, without birth, without death, without consciousness, without greed, without lust, without anger, without hatred, without ignorance, without delusion, without stinginess, without giving, without evil, without good, without mind, without intention, without the actions of consciousness, not arising from the above things, not ceasing from the above things, like a formless image, these are the thirty-six things, the realms seen in the Saddharma Pundarika (Lotus Sutra).' The Buddha then spoke in verse:
「不想念無念， 不行色想要， 無行法華凈， 空寂無吾我。 不處有入中， 沒滅無形像； 不觀善以惡， 俱皆空自然。」
佛告女利行：「法華三昧所見，譬亦如是。」
佛說是三十六事品時，無數天人及世間大眾，人及王所侍從，大小合有四十億萬，皆發無上正真道意；女利行及後宮人三萬二千婇女、夫人，逮得無所從生法樂。
于中立女見眾人皆發道意，心甚歡喜，起為佛作禮。繞佛三匝，住佛前說偈言：
「世尊實神妙， 演知三世事， 斷世淫怒垢， 開化沫流人， 皆到無為城， 快樂乃安寧， 如是天人中， 地為大動傾。 今日合大眾， 億億百萬千， 當來及過去、 現在得自然。 愿得大普恩， 法華威神力， 三界一切人， 皆得是三昧。 令我值在世， 常行法華事， 使世無老死， 快樂無憂患。 三苦自然除， 皆如為三昧， 空想于愿識， 自然現相好。 教授沫流人， 得意慈普行， 光光威儀好， 等為身如來。 合聚于沫生， 三昧豫生行， 便使于空中， 得慧如上首。」
女利行說偈已，作是念：「今欲教授人，不見法則，何事開解人？」
【現代漢語翻譯】 現代漢語譯本 不執著于無念的狀態，也不追求有形的慾望。 不執著于修行，法華的境界是清凈的，空寂之中沒有『我』的概念。 不處於『有』的境界，也不陷入『空』的境界，沒有生滅，沒有具體的形象。 不以善惡來分別看待事物，一切都是空性而自然的。
佛陀告訴女利行（Nülihang，人名）說：『法華三昧（Fahua Sanmei，一種禪定狀態）所見的景象，也像這樣。』
佛陀宣講這三十六事品時，無數的天人以及世間大眾，包括國王和他的侍從，總共有四十億萬，都發起了追求無上正真之道的意願；女利行以及後宮的三萬二千名婇女、夫人，都獲得了無所從來、自然而生的法樂。
其中，立女（Lü Nü，人名）看到眾人皆發道心，心中非常歡喜，起身向佛陀行禮。她繞佛三圈，站在佛前，說了以下偈語：
『世尊真是神妙無比，能洞悉過去、現在、未來三世的事情，' 『斷除了世間的淫慾、嗔怒等污垢，開導那些如泡沫般虛幻的人們，』 『使他們都能到達無為的境界，那裡快樂而安寧，』 『如此殊勝的景象，使得天人之中，大地都為之震動傾斜。』 『今天聚集的大眾，有億億百萬千之多，』 『他們將在未來、過去、現在都獲得自然的解脫。』 『愿能得到佛陀廣大的恩澤，憑藉法華的威神之力，』 『使三界一切眾生，都能獲得這種三昧。』 『愿我能在世間，常行法華之事，』 『使世間沒有衰老和死亡，快樂而沒有憂患。』 『三苦（苦苦、壞苦、行苦）自然消除，都如同進入三昧一般，』 『空想、願望、意識，自然顯現出美好的相貌。』 『教導那些如泡沫般虛幻的人們，使他們得意地行慈悲普度，』 『光芒四射，威儀美好，都如同佛陀一般。』 『聚集在一起的如泡沫般的人們，在三昧中預先修行，』 『便能在虛空中，獲得如上首般的智慧。』
女利行說完偈語后，心中想：『現在想要教導他人，如果自己不明白法則，又如何開解他人呢？』
【English Translation】 English version Do not cling to the thought of non-thought, nor desire forms. Do not cling to practice, the realm of the Lotus Sutra is pure, in emptiness there is no concept of 'self'. Do not dwell in the realm of 'existence', nor fall into the realm of 'emptiness', there is no birth and death, no concrete form. Do not view things through the lens of good and evil, everything is empty and natural.
The Buddha told Nülihang (a person's name): 'The visions seen in the Lotus Samadhi (Fahua Sanmei, a state of meditation) are also like this.'
When the Buddha was expounding on these thirty-six matters, countless gods and humans, as well as the general public, including the king and his attendants, totaling forty billion, all developed the aspiration to pursue the supreme and true path; Nülihang and the thirty-two thousand concubines and ladies of the harem all attained the joy of the Dharma that arises naturally without origin.
Among them, Lü Nü (a person's name), seeing that everyone had developed the aspiration for the path, was very happy in her heart, and rose to pay homage to the Buddha. She circled the Buddha three times, stood before the Buddha, and spoke the following verses:
'The World Honored One is truly wondrous, able to perceive the affairs of the past, present, and future three worlds,' 'Having cut off the defilements of worldly lust, anger, and so on, guiding those who are as illusory as bubbles,' 'Enabling them all to reach the realm of non-action, where there is joy and peace,' 'Such a magnificent sight, that among gods and humans, the earth trembles and tilts.' 'The assembly gathered today, numbers in the billions and millions,' 'They will attain natural liberation in the future, past, and present.' 'May they receive the Buddha's vast grace, relying on the majestic power of the Lotus Sutra,' 'So that all beings in the three realms can attain this samadhi.' 'May I, while in this world, always practice the teachings of the Lotus Sutra,' 'So that the world may be free from old age and death, joyful and without sorrow.' 'The three sufferings (suffering of suffering, suffering of change, suffering of conditioning) will naturally be eliminated, all as if entering samadhi,' 'Empty thoughts, wishes, and consciousness will naturally manifest beautiful appearances.' 'Guiding those who are as illusory as bubbles, enabling them to joyfully practice compassion universally,' 'Radiant with light, with dignified and beautiful conduct, all like the Buddha.' 'Those who gather together like bubbles, pre-practicing in samadhi,' 'Will then be able to obtain wisdom in the void, like the foremost ones.'
After Nülihang finished speaking the verses, she thought in her heart: 'Now I want to teach others, but if I do not understand the principles myself, how can I enlighten others?'
佛即知女心中念，便語女：「欲持何法？教何人法？復何所在人？復何所止？」
立女白佛言：「如是所說，無法、無教、無人。」
佛語女：「無法有八事行，無教有六事除，無人有七事散。」
女問佛：「何謂八事行、六事除、七事散？」
佛言：「一者、直見不邪，二者、直聞不聽，三者、直治不曲，四者、直說不煩，五者、直行不迷，六者、直念不思，七者、直意不動，八者、直受不尋，是為八事行無法。
「何謂無教六事除？一者、不念有見無見無，二者、不念有聲無聲無，三者、不念有味無味無，四者、不念有香無香無，五者、不念有觸無觸無，六者、不念有意無意無，是為六事除。
「何謂無人七事散？無水色、無風色、無火色、無地色、無心色、無識色、無行色，是為七事散。無人可教，當作此解。」
佛爾時說偈言：
「若有解法華， 三昧要句品， 當念勤精進， 曉解得正言。 七八六已足， 計本無形跡， 不受自可欲， 去想安寂然。 說法無言教， 不見有壽命， 人本空無寂， 不解沫言有。 不除不斷欲， 出入無住處， 無痛無思想， 不生不死滅。 有念為勞苦， 不復著因緣， 示現有
【現代漢語翻譯】 現代漢語譯本 佛陀知道女子心中的想法，便對她說：『你想要持守什麼法？教導什麼人法？又是在什麼地方的人？又停留在什麼地方？』 立女回答佛陀說：『像您所說的，沒有法、沒有教、沒有人。』 佛陀對女子說：『無法有八種行為，無教有六種去除，無人有七種消散。』 女子問佛陀：『什麼是八種行為、六種去除、七種消散？』 佛陀說：『第一，直見不邪（正確的見解，不偏離邪道）；第二，直聞不聽（直接聽聞，不執著于聽到的內容）；第三，直治不曲（直接治理，不彎曲）；第四，直說不煩（直接說出，不繁瑣）；第五，直行不迷（直接行動，不迷惑）；第六，直念不思（直接念頭，不思慮）；第七，直意不動（直接意念，不動搖）；第八，直受不尋（直接接受，不尋求），這就是八種行為的無法。 『什麼是無教的六種去除？第一，不念有見無見無（不執著于有見或無見）；第二，不念有聲無聲無（不執著于有聲或無聲）；第三，不念有味無味無（不執著于有味或無味）；第四，不念有香無香無（不執著于有香或無香）；第五，不念有觸無觸無（不執著于有觸或無觸）；第六，不念有意無意無（不執著于有意或無意），這就是六種去除。 『什麼是無人的七種消散？沒有水色、沒有風色、沒有火色、沒有地色、沒有心色、沒有識色、沒有行色，這就是七種消散。沒有人可以教導，應當這樣理解。』 佛陀當時說了偈語： 『如果有人理解《法華經》（Saddharma Puṇḍarīka Sūtra），三昧（samādhi）要句品，應當唸誦勤奮精進，理解通透才能得到正確的言語。 七、八、六已經足夠，推究根本沒有形跡，不接受自我的慾望，去除妄想安住寂靜。 說法沒有言語教導，不見有壽命存在，人本來空無寂靜，不理解的人才會說有。 不去除也不斷絕慾望，出入沒有固定的住所，沒有痛苦也沒有思想，不生也不死滅。 有念頭就是勞苦，不再執著于因緣，示現有的
【English Translation】 English version The Buddha, knowing the woman's thoughts, said to her, 'What Dharma (law, teaching) do you wish to uphold? What kind of people do you wish to teach the Dharma to? Where are these people located? And where do they abide?' The woman, Li Nu, replied to the Buddha, 'As you have said, there is no Dharma, no teaching, and no person.' The Buddha said to the woman, 'The absence of Dharma has eight practices, the absence of teaching has six removals, and the absence of a person has seven dissipations.' The woman asked the Buddha, 'What are the eight practices, six removals, and seven dissipations?' The Buddha said, 'First, direct seeing without deviation (correct view, not deviating into wrong paths); second, direct hearing without clinging (direct hearing, not clinging to what is heard); third, direct governing without crookedness (direct governance, not being crooked); fourth, direct speaking without being verbose (direct speaking, not being verbose); fifth, direct action without confusion (direct action, not being confused); sixth, direct thought without deliberation (direct thought, not deliberating); seventh, direct intention without wavering (direct intention, not wavering); eighth, direct acceptance without seeking (direct acceptance, not seeking), these are the eight practices of the absence of Dharma.' 'What are the six removals of the absence of teaching? First, not clinging to the idea of existence or non-existence of seeing; second, not clinging to the idea of existence or non-existence of sound; third, not clinging to the idea of existence or non-existence of taste; fourth, not clinging to the idea of existence or non-existence of smell; fifth, not clinging to the idea of existence or non-existence of touch; sixth, not clinging to the idea of existence or non-existence of intention, these are the six removals.' 'What are the seven dissipations of the absence of a person? There is no color of water, no color of wind, no color of fire, no color of earth, no color of mind, no color of consciousness, no color of action, these are the seven dissipations. There is no one to teach, this is how it should be understood.' The Buddha then spoke in verses: 'If one understands the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), the essential verses of Samadhi (samādhi), one should recite diligently and strive forward, understanding thoroughly to obtain the correct words. Seven, eight, and six are sufficient, investigating the root, there are no traces, not accepting self-desires, removing delusions and dwelling in tranquility. The Dharma is taught without words, there is no life to be seen, people are originally empty and tranquil, those who do not understand say there is. Not removing nor cutting off desires, coming and going without a fixed abode, without pain or thought, neither born nor dying. Having thoughts is suffering, no longer clinging to causes and conditions, showing the existence of
色慾， 已反愛灰塵。 觀見有病痛， 常意與本並， 慧見不空念， 寂寂安空空。 法華三昧現， 不出不入住， 無見不見空， 是為疾得如。 便能行施法， 以慧為佈施， 說慧等如是， 諸佛皆稱歎。」
女聞說是時，倍復踴躍歡喜，起為佛作禮，踴在空中去地七尺，還坐金剛蓮華上。
時坐中有比丘心念言：「是為真是女？為幻人？」自起為佛作禮，長跪叉手，說偈問佛言：
「本自生愚癡， 不識道慧義。 不知女利行， 為是真男女？ 審是一定人， 用法何復問？ 真是女子身， 所問何以深？ 生來侍佛法， 未見如是人， 所見非凡及， 智慧何以爾？ 本從何方來， 而生於王家？ 宿命行何法， 逮及幾佛來？ 精進健乃爾， 所問如來報。 戒具真有行， 能問如有說， 能忍有柔意， 但能口說行。 休心意何如？ 實欲往試之。 可應幾法住， 往對不起意？ 若實有智慧， 我欲從解要。 省視所說法， 詠廣入道俗。 有何異心意， 獨得是智慧？」
佛便語比丘言：「自若干因緣。」即說偈報言：
「女利行本心， 立德識本處， 在世來千歲，
【現代漢語翻譯】 現代漢語譯本 『已然摒棄了對塵世的愛戀。』 『觀察到病痛的存在，常將此意與根本相連，』 『以智慧觀照，不執著于空念，在寂靜中安住于空性。』 『法華三昧（Dharma Flower Samadhi，一種禪定狀態）顯現，不執著于出離或進入，』 『無所見亦不見空，這就是迅速證得如來境界的方法。』 『便能施行佈施之法，以智慧作為佈施，』 『宣說智慧等同於此，諸佛都讚歎不已。』
這時，女子聽聞此言，更加踴躍歡喜，起身向佛陀作禮，躍升至空中離地七尺，然後回到金剛蓮花座上坐下。
當時，在座的一位比丘心中想道：『這到底是真正的女子，還是幻化之人？』他起身向佛陀作禮，長跪合掌，以偈頌向佛陀發問：
『我本性愚癡，不瞭解道與智慧的含義。』 『不知曉女子所行的利益，她是真正的女子還是幻化之人？』 『如果她確實是真實的人，又何必再問她所用的法？』 『如果她真是女子之身，所問的問題為何如此深奧？』 『我自從侍奉佛法以來，從未見過這樣的人，』 『她所展現的並非凡俗，她的智慧為何如此？』 『她本從何方而來，而生於王家？』 『她宿世修行了什麼法，經歷了多少佛陀的教化？』 『她的精進如此強健，請如來為我解答。』 『她戒律具足，真實修行，能像這樣發問，』 『她能忍辱，心懷柔和，但只是口頭說說而已嗎？』 『她的心意如何？我實在想去試探她。』 『她能安住于多少法，面對我不起嗔意？』 『如果她真的有智慧，我想向她請教要義。』 『審視她所說的法，廣為傳誦，使道俗皆能入道。』 『她有什麼不同的心意，能獨自獲得如此智慧？』
佛陀便對比丘說：『這其中有若干因緣。』隨即以偈頌回答說：
『女子所行利益的本心，在於立德並認識其根本之處，』 『她在世間已經歷千年，』
【English Translation】 English version 'Having already turned away from the love of worldly dust.' 'Observing the presence of illness and pain, constantly connecting this awareness to the fundamental nature,' 'With wisdom, not clinging to empty thoughts, dwelling peacefully in emptiness.' 'The Dharma Flower Samadhi (a state of meditative concentration) manifests, without attachment to going out or entering,' 'Seeing no seeing of emptiness, this is the way to quickly attain the state of the Tathagata (Buddha).' 'One can then practice the Dharma of giving, using wisdom as the act of giving,' 'Speaking of wisdom as being equal to this, all Buddhas praise it.'
At this time, the woman, upon hearing these words, became even more joyful and elated. She rose, bowed to the Buddha, ascended into the air seven feet above the ground, and then returned to sit upon the Vajra Lotus seat.
At that time, a Bhikkhu (monk) among those present thought to himself, 'Is this a real woman, or is she an illusion?' He rose, bowed to the Buddha, knelt with his palms together, and spoke a verse to question the Buddha:
'I am inherently ignorant, not understanding the meaning of the path and wisdom.' 'Not knowing the benefits of the woman's actions, is she a real woman or an illusion?' 'If she is indeed a real person, why ask about the Dharma she uses?' 'If she is truly a woman, why are her questions so profound?' 'Since I have served the Dharma of the Buddha, I have never seen such a person,' 'What she manifests is not ordinary, why is her wisdom like this?' 'From where did she originally come, to be born into a royal family?' 'What Dharma did she cultivate in her past lives, and how many Buddhas has she encountered?' 'Her diligence is so strong, please, Tathagata (Buddha), answer me.' 'She is complete in precepts, truly practicing, able to ask such questions,' 'She can endure, with a gentle heart, but is it just lip service?' 'What is her intention? I really want to test her.' 'How many Dharmas can she abide in, facing me without anger?' 'If she truly has wisdom, I want to ask her about the essentials.' 'Examining the Dharma she speaks, widely spreading it, so that both lay and monastic can enter the path.' 'What different intention does she have, to uniquely attain such wisdom?'
The Buddha then said to the Bhikkhu, 'There are several causes and conditions for this.' He then answered in verse:
'The fundamental intention of the woman's beneficial actions lies in establishing virtue and recognizing its root,' 'She has been in the world for thousands of years,'
常習於三昧。 心解眾色要， 寂然與禪同， 真是女子身， 不為化來現。 本從無色世， 今來在世界， 續復如本行， 已行便立正。 無身現說心， 普念眾慈行， 念法空為本， 不起因緣相。 比丘自不解， 何怪是女身？ 不見無有本， 反自受縛著。 禪思欲去色， 更反為色亂， 遠苦避三毒， 已入三毒苦。 汝自不解身， 自謂得常安， 萬物如幻化， 入出無形住。 四色本虛空， 自然受形著， 愛習自拘限， 壞本起末欲。」
爾時，比丘八萬四千人聞說偈意解，即發無上正真道意。不可計天人散華名香，皆來供養佛。
時舍利弗心念：「女子乃有是辯，何不去女作男？」
佛即知舍利弗心所念，便語舍利弗：「汝自問女。」
舍利弗即問：「唯，女利行！所說非常事，如與如來共對語。何不去女作男？」
女利行答言：「唯，舍利弗！道德之要以慧善見，不視於四色——是地、水、火、風——五情合、六入為衰。心意識如幻如化，出入無形。癡意不盡，故與三流對，更出浮沉。何足珍？雖漏盡結解，有不凈想，無色如為惡，苦住反為樂。」
舍利弗問：「學佛之法，應有謗毀言
【現代漢語翻譯】 現代漢語譯本 經常修習禪定。 內心理解各種事物的本質，寂靜的狀態與禪定相同， 這真實的女子之身，不是爲了變化而顯現。 本來從無色界而來，現在來到這個世界， 繼續像原本那樣修行，已經修行就確立正道。 沒有身體卻能表達心意，普遍地想著慈悲的行為， 認為法的空性是根本，不執著于因緣的表象。 比丘自己不理解，又怎麼奇怪這是女身呢？ 沒有看到萬物本無自性，反而自己受束縛執著。 禪思想要去除色慾，反而被色慾擾亂， 想要遠離痛苦避開貪嗔癡三毒，卻已經陷入三毒的痛苦。 你自己不瞭解身體，還自以為得到了永恒的安寧， 萬物都像幻化一樣，出入沒有固定的形態。 四大（地、水、火、風）本來是虛空的，自然地接受了形體而執著， 因為愛慾的習性而自我限制，破壞了根本而生起末端的慾望。
當時，八萬四千比丘聽了偈語的含義后理解了，立即發起了無上正真道的心意。無數的天人和散發著花朵和名貴的香，都來供養佛。
這時，舍利弗（Sariputra）心中想：『女子竟然有這樣的辯才，為什麼不捨棄女身變成男身呢？』
佛陀立即知道舍利弗（Sariputra）心中所想，就對舍利弗（Sariputra）說：『你自己去問那位女子。』
舍利弗（Sariputra）就問：『是的，利行（Lixing）！你所說的是非常之事，就像和如來（Tathagata）面對面說話一樣。為什麼不捨棄女身變成男身呢？』
女利行（Lixing）回答說：『是的，舍利弗（Sariputra）！道德的要義在於用智慧善於觀察，不執著於四大（地、水、火、風）——五情（眼、耳、鼻、舌、身）的結合、六入（眼、耳、鼻、舌、身、意）的衰敗。心意識如幻如化，出入沒有固定的形態。癡迷的意念沒有斷盡，所以與三流（欲流、有流、見流）相對，不斷地浮沉。這有什麼值得珍視的呢？即使漏盡結解，有不凈的想法，無色界（Arupa-dhatu）就像是惡，痛苦的停留反而認為是快樂。』
舍利弗（Sariputra）問：『學習佛法，應該會有誹謗詆譭的言論吧？』
【English Translation】 English version Constantly practice samadhi (meditative absorption). The mind understands the essence of all phenomena, a state of stillness is the same as dhyana (meditation), This true female body is not manifested for the sake of transformation. Originally coming from the Arupa-dhatu (formless realm), now arriving in this world, Continue to practice as before, having practiced, establish the right path. Without a body, yet expressing the mind, universally thinking of compassionate actions, Considering the emptiness of dharma (teachings) as the root, not clinging to the appearance of conditions. The bhikshu (monk) himself does not understand, how strange is it that this is a female body? Not seeing that all things are without inherent nature, instead, they bind themselves with attachments. Meditative thought seeks to remove desire, but is instead disturbed by desire, Wanting to stay away from suffering and avoid the three poisons (greed, hatred, delusion), they have already entered the suffering of the three poisons. You yourself do not understand the body, yet you think you have attained eternal peace, All things are like illusions, coming and going without a fixed form. The four elements (earth, water, fire, wind) are originally empty, naturally accepting form and becoming attached, Due to the habit of desire, they limit themselves, destroying the root and giving rise to secondary desires.
At that time, eighty-four thousand bhikshus (monks), having understood the meaning of the verses, immediately generated the intention for the unsurpassed, true, and right path. Countless devas (gods) and humans scattered flowers and precious incense, all coming to make offerings to the Buddha.
At this time, Sariputra (舍利弗) thought in his mind: 'A woman actually has such eloquence, why not abandon the female body and become a male body?'
The Buddha immediately knew what Sariputra (舍利弗) was thinking, and said to Sariputra (舍利弗): 'You yourself go and ask the woman.'
Sariputra (舍利弗) then asked: 'Yes, Lixing (利行)! What you have said is extraordinary, like speaking face to face with the Tathagata (如來). Why not abandon the female body and become a male body?'
The woman Lixing (利行) replied: 'Yes, Sariputra (舍利弗)! The essence of morality lies in using wisdom to observe well, not clinging to the four elements (earth, water, fire, wind) - the combination of the five senses (eyes, ears, nose, tongue, body), the decay of the six entrances (eyes, ears, nose, tongue, body, mind). The mind and consciousness are like illusions, coming and going without a fixed form. The deluded intention has not been exhausted, so it is in opposition to the three flows (desire, existence, views), constantly rising and falling. What is there to cherish? Even if the outflows are exhausted and the knots are untied, having impure thoughts, the Arupa-dhatu (formless realm) is like evil, and the painful dwelling is instead considered happiness.'
Sariputra (舍利弗) asked: 'In learning the Buddha's teachings, there should be slanderous and defamatory words, right?'
不？」
女問：「賢者舍利弗！云何為謗毀？」
答言：「一好、一惡，是為謗毀。」
女報言：「未曉、未了。大人所說，不以小為小、大為大。好惡無二，等無異。謗身，身是色；謗意，意無形。四色法空，無形、無造，何所受謗毀者？」
舍利弗答曰：「卿所說是菩薩大人所行，卿未應菩薩，何緣乃說此事？」
女報言：「大人為以何立？」
報言：「普等為言。何謂為普？教授十方人，遠苦得道，是為普。唯賢者所說，不說普，說生死勤苦耳。」
女語舍利弗：「謂為普者，不見有人、無人，有教、無教，有法、無法所念，是曰為普。不為見生死苦，欲教之，令得道，是為普。」
舍利弗無有辯才析答此言。女爾時說偈嘆曰：
「人用三塵亂， 輒為六衰著， 五惡十賊對， 三厄墮困窮。 十二連相續， 四色拘沒三， 不解名顛倒， 坐受空聚藏。 無故沒三淫， 自網投深淵， 堅藏畏二三， 自滅更受生。 宛為空所縛， 恒懷不凈想， 自呼是常安， 為得真自然。 是輩滿閻浮， 億億百萬千， 所行遍十方， 不益一切人。 當有隨受行， 皆共墮海流， 可作大法行， 入海勉欲根。
【現代漢語翻譯】 現代漢語譯本 女子問：『賢者舍利弗（Śāriputra）！什麼是誹謗？』 舍利弗回答說：『說好或說壞，這就是誹謗。』 女子說：『我還不明白，還不瞭解。大人所說的，不應該把小看作小，把大看作大。好與壞沒有分別，是平等無異的。誹謗身體，身體是色（rūpa）；誹謗意念，意念沒有形狀。四種色法（四大種）是空性的，沒有形狀，沒有造作，哪裡有接受誹謗的呢？』 舍利弗回答說：『你所說的是菩薩大人所修行的，你還不是菩薩，為什麼說這些話呢？』 女子反問道：『大人是以什麼為標準的呢？』 舍利弗回答說：『以普遍平等為標準。什麼是普遍？教導十方的人，使他們遠離痛苦而得道，這就是普遍。而賢者您所說的，不是普遍，只是在說生死的勤苦罷了。』 女子對舍利弗說：『所謂普遍，就是不見有人、無人，有教、無教，有法、無法的念頭，這才是普遍。不是因為見到生死苦，想要教導他們，讓他們得道，這才是普遍。』 舍利弗沒有辯才來反駁這些話。這時，女子說了偈頌讚嘆道： 『人們被三塵（貪、嗔、癡）所擾亂，常常被六衰（色、聲、香、味、觸、法）所束縛，面對五惡（殺生、偷盜、邪淫、妄語、飲酒）和十賊（眼、耳、鼻、舌、身、意、貪、嗔、癡、慢），陷入三厄（飢餓、疾病、刀兵）的困境。 十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）相續不斷，四色（地、水、火、風）束縛著三界（欲界、色界、無色界），不明白這些就叫做顛倒，白白地承受著空虛的積聚。 無緣無故地沉溺於三淫（貪慾、嗔恚、愚癡），自己投身於深淵，緊緊地執著於二三（身、口、意），自己滅亡又再次受生。 完全被空所束縛，心中常常懷著不凈的想法，自己卻說這是常樂安穩，以為得到了真正的自然。 這樣的人遍佈閻浮提（Jambudvīpa），有億億百萬千，他們的行為遍及十方，卻不能利益任何人。 當他們隨業受報時，都會一起墮入生死苦海，應該修行大法，進入苦海，勉力斷除慾望的根源。』
【English Translation】 English version The woman asked: 'Venerable Śāriputra! What is slander?' Śāriputra replied: 'To say good or bad, that is slander.' The woman said: 'I do not yet understand, I do not yet comprehend. What the great ones say, they do not regard the small as small, nor the great as great. Good and bad are not different, they are equal and without distinction. To slander the body, the body is form (rūpa); to slander the mind, the mind has no form. The four elements (mahābhūta) are empty, without form, without creation, so what is there to receive slander?' Śāriputra replied: 'What you speak of is the practice of great Bodhisattvas, you are not yet a Bodhisattva, why do you speak of these things?' The woman asked back: 'By what standard is a great one established?' Śāriputra replied: 'By universal equality. What is universal? To teach people in the ten directions, to lead them away from suffering and to attain the path, that is universal. But what you speak of, venerable one, is not universal, it is only speaking of the diligence and suffering of birth and death.' The woman said to Śāriputra: 'What is called universal is not seeing people or no people, teaching or no teaching, thoughts of dharma or no dharma, that is called universal. It is not because one sees the suffering of birth and death, and wants to teach them, to lead them to attain the path, that is called universal.' Śāriputra had no eloquence to refute these words. At that time, the woman spoke a verse of praise: 'People are disturbed by the three poisons (greed, hatred, delusion), often bound by the six defilements (form, sound, smell, taste, touch, dharma), facing the five evils (killing, stealing, sexual misconduct, lying, intoxication) and the ten thieves (eyes, ears, nose, tongue, body, mind, greed, hatred, delusion, pride), they fall into the three calamities (famine, disease, war).' 'The twelve links of dependent origination (ignorance, volitional formations, consciousness, name and form, six sense bases, contact, feeling, craving, grasping, becoming, birth, old age and death) continue without end, the four elements (earth, water, fire, wind) bind the three realms (desire realm, form realm, formless realm), not understanding this is called delusion, vainly enduring the accumulation of emptiness.' 'For no reason they sink into the three lusts (desire, anger, ignorance), they throw themselves into the abyss, they cling tightly to the two or three (body, speech, mind), they destroy themselves and are born again.' 'Completely bound by emptiness, they constantly harbor impure thoughts, yet they say that this is constant joy and peace, thinking they have attained true nature.' 'Such people fill Jambudvīpa, there are billions and millions, their actions spread throughout the ten directions, yet they do not benefit anyone.' 'When they receive the consequences of their actions, they will all fall into the sea of suffering of birth and death, one should practice the great dharma, enter the sea of suffering, and strive to cut off the roots of desire.'
決海令滅盡， 平故無還流， 返原盡欲室， 令人歸故鄉。 故鄉名無為， 號字清凈堂， 快樂多紫金， 入出楊光明。 恒邊沙劫佛， 莫不稱歎說， 以法空無戲， 無相不願識。 淵流以海水， 皆復不足說， 廣意開化人， 自然常自安。 惟念諸賢者， 乃自反不解， 無故自受縛， 幻化受報應。」
爾時，四萬二千羅漢皆正意，第七住；八萬五千釋梵皆逮無所行從生。
六萬四千賢女起為佛作禮，住佛前說偈言：
「今日女利行， 為我眾等說， 聞說佛深法， 令我心開解。 實欲知道德， 皆從何所來？ 聚合眾一切， 有何神妙德？ 而致與大眾， 莫不驚愕心， 伏意往樂從， 隨教之所行。 愿欲求天尊， 愍發起濯眾， 至心受大慧， 如來神化現。 應時諸女身， 倒愿去色慾， 便欲作沙門， 佛之知我情。 畢覺諸審諦， 使身如菩薩， 宣佛神道教， 當復轉化人。 諸賢大眾女， 俱起在佛前， 頭面稽首禮， 愿得如佛像。」
佛語諸女：「所說實至心。今欲求所愿，先當報父母，次當復由王，得聽可去耳。」
於是，諸女說偈報白言
【現代漢語翻譯】 現代漢語譯本 斷絕了慾望的海洋，使其徹底乾涸，平息了波濤，不再有迴流。 返回到本源，徹底清除慾望的居所，使人迴歸到真正的故鄉。 這故鄉名為『無為』（指不造作、自然而然的境界），又號為『清凈堂』（指清凈無染的處所）。 那裡充滿著紫金般的快樂，出入都沐浴在光明之中。 無數如恒河沙數般的佛陀，無不稱讚宣說此理。 他們以空性之法，不作戲論，不執著于相，也不追求認識。 即使以大海的深廣來比喻，也無法完全表達其深奧。 以廣大的智慧開化世人，使他們自然而然地獲得安寧。 只是感嘆那些賢者，反而不能自我理解， 無緣無故地自我束縛，在幻化中承受報應。
那時，四萬二千位羅漢（指已證得阿羅漢果位的修行者）都心意堅定，安住于第七住（指菩薩修行過程中的一個階段）；八萬五千位釋梵（指帝釋天和梵天）都證得了無所行從生（指不再受生死輪迴束縛的境界）。
六萬四千位賢女起身向佛陀頂禮，在佛前說偈頌道：
『今日，我們這些女子有幸修行，請為我們大眾宣說， 聽聞佛陀深奧的教法，使我們內心得以開悟。 我們真心想知道，一切功德，都是從何而來？ 聚合一切眾生，具有何等神妙的功德？ 以至於能使大眾，無不感到驚愕， 心悅誠服地跟隨，按照教導去修行。 我們愿求天尊（指佛陀），慈悲發起洗滌眾生的行動， 至誠接受大智慧，如來所展現的神通變化。 愿我們這些女子，能立即捨棄女身， 便想出家為沙門（指佛教出家修行者），佛陀您知道我們的心意。 徹底覺悟一切真諦，使我們的身形如菩薩一般， 宣揚佛陀的神道教法，將來還要度化他人。 各位賢德的大眾女子，都起身在佛前， 頭面頂禮，愿能像佛陀一樣。』
佛陀對眾女說：『你們所說都是真心話。現在想要實現願望，首先應當稟告父母，其次還要得到國王的允許，才能獲準出家。』
於是，眾女說偈回覆道：
【English Translation】 English version The sea of desires is resolved and extinguished, its waves calmed, with no return flow. Returning to the origin, the dwelling of desires is completely cleared, leading people back to their true home. This home is named 'Wuwei' (non-action, a state of naturalness), also called 'Qingjing Tang' (Hall of Purity). There, joy abounds like purple gold, and one is bathed in light upon entering and exiting. Buddhas as numerous as the sands of the Ganges constantly praise and proclaim this truth. They use the Dharma of emptiness, without engaging in idle talk, not clinging to forms, nor seeking recognition. Even the vastness of the ocean is insufficient to fully describe its profundity. With great wisdom, they enlighten the world, allowing people to naturally find peace. It is only lamentable that those wise ones cannot understand themselves, unnecessarily binding themselves, and suffering karmic retribution in illusion.
At that time, forty-two thousand Arhats (those who have attained the state of Arhat) were all of firm resolve, dwelling in the seventh stage; eighty-five thousand Shakra and Brahma (referring to deities) all attained the state of no-birth from which there is no return.
Sixty-four thousand virtuous women rose and bowed to the Buddha, and spoke in verses before him:
'Today, we women are fortunate to practice, please explain to us all, hearing the profound teachings of the Buddha, so that our hearts may be enlightened. We truly wish to know, from where do all virtues come? What miraculous virtues are possessed by the gathering of all beings? So that they can cause the masses to be amazed, willingly follow and practice according to the teachings. We wish to ask the Honored One (referring to the Buddha), to compassionately initiate the cleansing of all beings, sincerely receiving the great wisdom, the divine transformations manifested by the Tathagata. May we women immediately abandon our female bodies, and wish to become Shramanas (Buddhist monks), O Buddha, you know our hearts. Completely awakening to all truths, may our forms be like Bodhisattvas, proclaiming the divine teachings of the Buddha, and in the future, transforming others. All the virtuous women of the assembly, have risen before the Buddha, bowing their heads to the ground, wishing to be like the Buddha.'
The Buddha said to the women: 'What you have said is from your true hearts. Now, if you wish to fulfill your desires, you must first inform your parents, and then obtain permission from the king, before you can be allowed to leave home.'
Thereupon, the women replied in verses:
：
「欲愿作沙門， 先當報父母， 次當復由王， 得聽可作道。 為道不苦晚， 但當勤開心， 曉解心意本， 一切與同等。 便有決大意， 心解乃至道， 道從解心起， 不住于縛著。 化達觀眾見， 如復心出生， 從本知本空， 知皆非常苦。 心亂便隨流， 所見必有對， 不生善惡想， 爾乃作沙門。」
諸賢女起往至父母所，長跪白父母及大王：「今日受王恩德，來詣佛所。為尊女利行問佛深妙法，欲求無為道、現身及一切。佛為女說本末、生死、苦痛，但為色慾著，不知道德本。緣是無常至，當就三苦勤，愿欲作沙門。愿父母聽我作沙門，當得道還度父母。」
父母語諸女：「求自然道，各自見便利，隨意所習行。汝曹尚去，我亦隨汝去。汝自白語王，得聽便自去，用問我為？」
諸女稽首大王前，淚出而言：「人在三界中，苦欲坐色想，不得自在。無常卒至，無有代者，實欲作沙門。並與諸女俱，無為得道者，當還度父母，王愿從本意。」
王語女利行等：「早欲使汝去，隨行作沙門，以汝三事未足，是以不遣汝耳。一者、未盡學識諸禮教，二者、常樂未有見苦，三者、口食恣味未有足者。以是故，不欲遣汝耳。若有至
【現代漢語翻譯】 現代漢語譯本 『如果想要成為沙門（出家修道者），首先應當稟告父母，其次應當得到國王的允許，才能被允許修行。修行不嫌晚，只要努力開啟心智，理解心意的根本，明白一切眾生都是平等的。這樣才能下定決心，理解直至證悟真理，真理是從理解心意開始的，不執著于束縛。教化眾生，讓他們看到，如同心念的生起，從根本上認識到一切皆空，明白一切都是無常和痛苦的。心念混亂就會隨波逐流，所見必然有對立，不產生善惡的分別念，這樣才能成為真正的沙門。』 眾位賢女起身前往父母處，長跪稟告父母和大王：『今日蒙受王恩，來到佛陀處。爲了尊貴的女兒們，我向佛陀請教了深奧的佛法，想要尋求無為之道，現世解脫以及利益一切眾生。佛陀為我們講述了本末、生死、苦痛，都是因為執著，不知道道德的根本。因此無常會到來，應當努力修行以脫離三苦，我們想要成為沙門。希望父母允許我們出家，將來得道後會回來度化父母。』 父母對女兒們說：『尋求自然之道，各自覺得方便就好，隨自己的意願修行。你們先去吧，我們也會跟隨你們去。你們自己去稟告國王，得到允許就自己去吧，何必問我們呢？』 眾位女兒向大王叩首，流著淚說：『人在三界之中，被苦欲和色想所束縛，不得自在。無常突然降臨，沒有人可以替代，我們真的想要成為沙門。和眾姐妹一起，如果有人證得無為之道，一定會回來度化父母，希望大王能夠順從我們的本意。』 大王對女利行等人說：『我早就想讓你們去，隨你們修行成為沙門，但因為你們三件事沒有做到，所以沒有讓你們去。第一，沒有完全學習禮儀教誨；第二，常常享樂沒有見過苦難；第三，口腹之慾沒有得到滿足。因為這些原因，我不想讓你們去。如果有人能夠做到』
【English Translation】 English version 'If you wish to become a Shramana (a renunciate), you must first inform your parents, and then obtain permission from the king to be allowed to practice. It is never too late to practice, but one must diligently open their mind, understand the root of their thoughts, and realize that all beings are equal. Only then can one make a firm resolution, understand and attain the truth. The truth arises from understanding the mind, not clinging to bondage. Educate the masses, let them see, just like the arising of thoughts, from the root recognize that all is empty, and understand that all is impermanent and suffering. A confused mind will drift with the current, and what is seen will inevitably have an opposite. Do not generate thoughts of good or evil, and then you can become a true Shramana.' The virtuous women rose and went to their parents, kneeling and reporting to their parents and the king: 'Today, we have received the king's grace and come to the Buddha's place. For the sake of the noble daughters, we have asked the Buddha about the profound Dharma, seeking the path of non-action, liberation in this life, and the benefit of all beings. The Buddha has told us about the beginning and end, birth and death, and suffering, all because of attachment, not knowing the root of morality. Therefore, impermanence will come, and we should strive to practice to escape the three sufferings. We wish to become Shramanas. We hope our parents will allow us to renounce, and when we attain the path, we will return to liberate our parents.' The parents said to their daughters: 'Seeking the natural path, each of you should do what is convenient, and practice according to your own wishes. You go first, and we will follow you. You should report to the king yourselves, and if you get permission, then go. Why ask us?' The daughters bowed before the king, with tears in their eyes, and said: 'People in the three realms are bound by suffering, desire, and the illusion of form, and cannot be free. Impermanence suddenly arrives, and no one can take their place. We truly wish to become Shramanas. Together with our sisters, if anyone attains the path of non-action, they will surely return to liberate our parents. We hope that the king will follow our original intention.' The king said to the women, including Nilihang: 'I have long wanted to let you go, to follow your practice and become Shramanas, but because you have not fulfilled three things, I have not let you go. First, you have not fully learned the teachings of etiquette; second, you have always enjoyed pleasure and have not seen suffering; third, your desires for food have not been satisfied. Because of these reasons, I do not want to let you go. If someone can achieve'
意者，便去勿疑。吾亦欲作沙門。」
王即起至佛所，作禮白佛言：「聞說智慧，意甚愿樂。國付太子，身歸三尊，給侍左右，並受法教。欲作沙門，求道如佛。」
佛即放光若干種色，其明照十方，地為六反震動。諸天作樂覆滿於虛空，散華名寶覆三千大千剎土。天下丘墟皆平，其有大山化為黃金，枯木更生。中有不端正者，皆得愿。樹木枯者，皆生條葉，自然風吹，皆歌嘆佛功德；生華者，即自墮落，各氣到佛所，羅住空中，各說偈贊佛功德：
「今蒙聖神力， 得救死復生， 光色還本然， 復實滋道成。 生死淫亂色， 譬于枯木時， 值佛說音聲， 還來合本並。 六色沉著瞑， 四色合五欲， 分別法空然， 解道成法行。 為得真定智， 快樂得安寧， 一切皆歡喜， 稽首禮佛足。」
爾時，諸六通及羅漢見華有是說。女利行即化為男子，復為菩薩。一女子作是二化變，眾坐莫不歡喜。時一佛剎中無有女人，諸六通道者十萬五千人、三萬須陀洹皆得阿惟越致；八萬六千人及阿那含皆得柔順法忍；不可計羅漢更發無上正真道意，其有辟支佛行，即如彌勒輩。
王即以國付太子。太子名辯積，拜跪白大王：「王為欲施，子孫之殃，與色身之福
【現代漢語翻譯】 現代漢語譯本：『如果有人想出家，就去吧，不要猶豫。我也想成為沙門（出家人）。』 國王立刻起身來到佛陀面前，行禮后對佛陀說：『聽聞佛陀宣說智慧，我內心非常歡喜。我願將國家託付給太子，自己歸依佛、法、僧三寶，在佛陀左右侍奉，並接受佛法教誨。我想要成為沙門，像佛陀一樣修行求道。』 佛陀隨即放出各種顏色的光芒，光明照耀十方世界，大地發生六種震動。諸天奏響音樂，充滿虛空，散佈各種花朵和珍寶，覆蓋三千大千世界。天下所有丘陵都變得平坦，高山化為黃金，枯木重新生長。其中有不端正的人，都變得端正。枯萎的樹木，都長出枝葉，自然風吹動，都在歌頌讚嘆佛陀的功德；盛開的花朵，自然飄落，各自帶著香氣來到佛陀所在之處，羅列在空中，各自說偈讚歎佛陀的功德： 『如今蒙受聖神之力，得以死而復生，光彩恢復本來的樣子，重新滋養道業成就。生死輪迴的色身，就像枯木一樣，遇到佛陀的音聲教誨，又重新恢復本來的樣子。六根沉溺於黑暗，四色（指地、水、火、風）與五欲（指色、聲、香、味、觸）相合，分別法性本空，理解道義成就修行。爲了獲得真正的禪定智慧，快樂而得安寧，一切眾生都歡喜，稽首禮拜佛陀的足。』 當時，具有六神通的修行者和阿羅漢看到花朵有這樣的說法。女性修行者立即化為男子，又化為菩薩。一個女子做出這兩種變化，在座的人沒有不歡喜的。當時，在一個佛剎中沒有女人，具有六神通的修行者有十五萬人，三萬須陀洹（初果聖者）都證得阿惟越致（不退轉地）；八萬六千人和阿那含（三果聖者）都證得柔順法忍；不可計數的阿羅漢都發起了無上正等正覺的道心，那些修辟支佛行的人，都像彌勒菩薩一樣。 國王隨即把國家託付給太子。太子名叫辯積，跪拜對國王說：『大王您是爲了佈施，還是爲了子孫的災禍，以及色身的福報？』
【English Translation】 English version: 『Whoever wishes to become a Shramana (monk), let them go without hesitation. I also desire to become a Shramana.』 The king immediately arose and went to the Buddha, bowed, and said to the Buddha, 『Hearing the teachings of wisdom, my heart is filled with joy. I wish to entrust the kingdom to the crown prince and dedicate myself to the Three Jewels (Buddha, Dharma, Sangha), serving at your side and receiving your teachings. I desire to become a Shramana, seeking the path like the Buddha.』 The Buddha then emitted light of various colors, illuminating the ten directions, and the earth shook in six ways. The devas played music, filling the sky, and scattered flowers and treasures, covering the three thousand great thousand worlds. All the hills in the world became flat, the high mountains turned into gold, and withered trees grew anew. Those who were not upright became upright. The withered trees grew branches and leaves, and the natural wind blew, all singing praises of the Buddha's merits; the blooming flowers fell naturally, each with fragrance, arriving at the Buddha's place, arranged in the air, each reciting verses praising the Buddha's merits: 『Now, receiving the power of the Holy Spirit, we are saved from death and reborn, our radiance restored to its original state, and our practice of the Way is nourished to completion. The physical form in the cycle of birth and death is like a withered tree, but upon hearing the Buddha's voice and teachings, it returns to its original state. The six senses are immersed in darkness, the four elements (earth, water, fire, wind) are combined with the five desires (form, sound, smell, taste, touch), discerning the emptiness of Dharma, understanding the Way, and achieving practice. To attain true samadhi wisdom, we find joy and peace. All beings are joyful, bowing their heads and paying homage at the Buddha's feet.』 At that time, those with the six supernormal powers and Arhats saw the flowers speaking in this way. Female practitioners immediately transformed into men, and then into Bodhisattvas. One woman made these two transformations, and all those present were filled with joy. At that time, there were no women in that Buddha-field. There were 150,000 practitioners with the six supernormal powers, and 30,000 Srotapannas (stream-enterers) all attained Avaivartika (non-retrogression); 86,000 people and Anagamis (non-returners) all attained the forbearance of the Dharma of gentleness; countless Arhats all generated the aspiration for Anuttara-samyak-sambodhi (supreme perfect enlightenment), and those who practiced the path of Pratyekabuddhas were like Maitreya Bodhisattva. The king then entrusted the kingdom to the crown prince. The crown prince, named Bianji, knelt and said to the king, 『O Great King, are you doing this for the sake of giving, or for the calamity of your descendants, and the blessings of your physical body?』
施子孫；當以法財之利持，誅滅之怨大罪與子孫。大國之治世世漏沒，人根不知大慧滅善之路，與子孫，當奈何？父王有教，不得不從。」輒便禮拜，辭王而去。還國宮殿，坐領國，普告：「若不到佛所求無為道、作善孝者，罪與三逆等。」
太子于殿上精進勇慧，廣開大道意。心甚過本無量，即滅一城之惡，地即為六反震動。時人民皆言：「愿太子便得作佛，我曹大眾皆當承弟，亦當作佛。」
佛時笑，五色光出，照於十方佛剎。人民皆發願：「令我得道如佛，天下飲食自然在前，如忉利天上；其國菩薩皆如阿彌陀國中。」
太子辯積得功德，在宮七日，出詣佛所，從大眾群臣、大小人民無央數至佛所，為作禮，住佛前，說億億萬千偈贊曰：
「佛作三昧決， 功德甚巍巍， 光相威神照， 感動三千剎。 施人無上慧， 德普入眾心， 感發開童蒙， 莫不受福成。 演詠法華事， 改世濯群異， 降伏獷強者， 和更受柔順。 等尋道場光， 世人受業長， 去老逮空寂， 不死而復生。 除病遠穢辱， 色想沒滅勞， 陰蓋即以除， 清凈無慾塵。 思想受欲定， 流佈還無為， 空定常寂然， 不住不然行。 不行無法識， 示
【現代漢語翻譯】 現代漢語譯本： 『將財產施捨給子孫，應當用正法的利益來持有，誅滅的怨恨大罪會遺留給子孫。大國的治理世世代代都有疏漏，人們的根性不知道大智慧會滅絕善行的道路，留給子孫，這該怎麼辦呢？』父王有教誨，不得不聽從。」於是便禮拜，告辭國王離去。回到國宮殿，坐上王位治理國家，普告天下：『如果不到佛那裡尋求無為之道、行善盡孝的人，罪過等同於犯下三逆重罪。』 太子在宮殿上精進勇猛，智慧超群，廣泛開示大道真義。他的心意遠超原本的無量，隨即滅除了一座城市的罪惡，大地因此六次震動。當時人民都說：『愿太子立刻成佛，我們大眾都將成為他的弟子，也都能成佛。』 佛陀這時笑了，發出五色光芒，照耀十方佛剎（佛所教化的世界）。人民都發愿：『愿我得道如佛，天下飲食自然出現在面前，如同忉利天（欲界第二天）上一樣；這個國家的菩薩都如同阿彌陀佛國（西方極樂世界）中的菩薩一樣。』 太子辯積（太子名）獲得功德，在宮中七日，出宮前往佛陀所在之處，跟隨大眾群臣、大小人民無數來到佛陀面前，向佛作禮，站在佛前，說了億億萬千偈頌讚嘆道： 『佛陀以三昧（禪定）決斷，功德無比巍峨，光相威神照耀，感動三千世界。施予人們無上智慧，德行普遍深入人心，感發開啓蒙昧，沒有誰不受福而成就。演說《法華經》的事蹟，改變世俗洗滌各種差異，降伏強橫之人，使之和順接受柔順。等同尋覓道場的光明，世人承受業報增長，去除衰老達到空寂，不死而又重生。消除疾病遠離污穢恥辱，色想滅盡勞苦，陰蓋（五陰的覆蓋）隨即消除，清凈沒有慾望塵埃。思想感受慾望的定力，流佈還歸於無為，空定常常寂靜，不住于不生不滅的修行。不行於無法的認知，顯示……』
【English Translation】 English version: 'To bestow wealth upon descendants, one should hold it with the benefit of the Dharma; the great sin of extinguished resentment will be left to the descendants. The governance of a great nation has omissions generation after generation, and people's roots do not know that great wisdom will extinguish the path of good deeds. What should be done for the descendants?' The father king has teachings, and one must obey them.」 Then he bowed, bid farewell to the king, and departed. Returning to the palace, he ascended the throne to govern the country, and proclaimed to all: 『If anyone does not go to the Buddha to seek the path of non-action and practice filial piety, their sin will be equal to committing the three rebellious acts.』 The prince, in the palace, was diligent and courageous, with surpassing wisdom, widely expounding the profound meaning of the Great Path. His intention far exceeded the original immeasurable, and he immediately extinguished the evil of a city, causing the earth to shake six times. At that time, the people all said: 『May the prince immediately become a Buddha, and we, the multitude, will all become his disciples and also become Buddhas.』 The Buddha then smiled, emitting five-colored light, illuminating the Buddha-lands (worlds taught by the Buddha) in the ten directions. The people all made vows: 『May I attain enlightenment like the Buddha, and may food and drink naturally appear before me, like in the Trayastrimsa Heaven (the second heaven of the desire realm); may the Bodhisattvas of this country be like those in the Amitabha Buddha's land (the Western Pure Land).』 Prince Bianji (the prince's name) gained merit, stayed in the palace for seven days, and then went to where the Buddha was, followed by countless people, ministers, and commoners, both great and small. They paid homage to the Buddha, stood before him, and spoke countless verses of praise: 『The Buddha makes decisions with Samadhi (meditative concentration), his merits are incomparably majestic, his light and majestic power illuminate, moving the three thousand worlds. He bestows upon people supreme wisdom, his virtue universally penetrates people's hearts, inspiring and enlightening the ignorant, and none do not receive blessings and achieve success. He expounds the events of the Lotus Sutra, changing the world and washing away all differences, subduing the violent, making them harmonious and accepting gentleness. Like seeking the light of the Bodhi-mandala, people's karmic retribution grows, removing old age and reaching emptiness, not dying but being reborn. He eliminates sickness and removes filth and shame, the perception of form ceases, and suffering ends, the obscurations (coverings of the five aggregates) are immediately removed, pure and without the dust of desire. The power of thought, feeling, and desire is established, flowing back to non-action, the emptiness of Samadhi is always tranquil, not dwelling in the practice of non-birth and non-death. Not acting in the cognition of no-Dharma, he shows...』
現光相成， 本法無增減， 常安寂空空。 如來現神化， 一切得真道， 愚癡寂然定， 心與無生同。 我今聽說法， 演出法華慧， 心解得發願， 一切得如佛。 今欲城國土， 愿便說法華， 以何法行得？ 當有幾事解？ 疾得是法華， 依義說其慧。 皆令分別知， 一切心得解， 曉了諸法事， 當從中外得。 得之為遠近， 便可立得佛， 復更于劫數， 久從幾佛受？ 解慧而有要， 須臾變化成， 愿以具演說， 皆令大眾知。」 太子及眾人， 作禮還復坐。
佛語女利行：「欲知法華之開解所示現也，當來、過去、現在諸佛皆從是散身譬喻品得道知諦。」爾時，有億百千天及諸梵、不可計人民、四十八萬菩薩逮得無所從生；其有聲聞皆更發意。
時不想菩薩白佛言：「今日大眾聽聞法華三昧解說事要，都未受訣。」
佛告菩薩：「今日說法華三昧者，皆以授訣。有劫數、各各自有國土處所，是故不復說耳。若汝不解，自往皆問之。」
時太子及女利行即白菩薩心中所欲問，即各說偈答報言：
「惟賢上智慧， 何以不解要？ 其有求想報， 皆為不受慧。 當說有處所， 則非法華
【現代漢語翻譯】 現代漢語譯本 光明與現象相互成就， 本性之法既不增也不減， 恒常安住于寂靜空無之中。 如來顯現神通變化， 一切眾生皆能證得真道， 愚癡之人也能在寂靜中入定， 心與無生之理相合。 我今聽聞佛法， 演說《法華經》的智慧， 心開意解，發願修行， 一切眾生皆能成就如佛。 今欲建立清凈國土， 愿能宣說《法華經》， 以何種修行方法才能證得？ 應當理解多少道理？ 如何才能快速證得《法華經》的智慧， 依其義理宣說其智慧。 使一切眾生都能分別明瞭， 一切眾生都能理解， 通曉諸法實相， 應當從內外證得。 證得此法是遠還是近？ 便可立即成就佛果， 還是需要經歷更長的劫數， 長久以來從多少佛那裡接受教誨？ 理解智慧的關鍵是什麼？ 須臾之間就能變化成就， 愿能詳細演說， 使一切大眾都能知曉。」 太子和眾人， 行禮后回到座位。
佛告訴女利行：『想要了解《法華經》的開解和所示現的意義，應當知道，過去、現在、未來諸佛都是從這《散身譬喻品》中得道，證悟真諦。』當時，有億百千天人以及諸梵天、不可計數的人民、四十八萬菩薩證得無生法忍（無所從生：指證悟到諸法不生不滅的真理）；那些聲聞乘的修行者也都重新發起了菩提心。
這時，不想菩薩向佛稟告說：『今日大眾聽聞《法華三昧》的解說要義，都還沒有得到授記。』
佛告訴菩薩：『今日說法《法華三昧》的人，都已得到授記。他們各有劫數、各自有國土處所，所以不再重複說明。如果你不理解，可以自己去問他們。』
這時，太子和女利行就向菩薩說出心中想要問的問題，並各自以偈頌回答說：
『唯有賢者擁有上等智慧， 為何不理解其中的要義？ 那些追求果報的人， 都是因為沒有接受智慧。 如果說有固定的處所， 那就不是《法華經》的真諦了。
【English Translation】 English version Light and phenomena arise interdependently, The fundamental Dharma neither increases nor decreases, It always abides in tranquil emptiness. The Tathagata manifests miraculous transformations, All beings can attain the true path, Even the ignorant can enter samadhi in stillness, The mind aligns with the principle of non-arising. I now listen to the Dharma, Expounding the wisdom of the 'Lotus Sutra', With understanding, I make vows to practice, All beings can become like the Buddha. Now desiring to establish a pure land, I wish to proclaim the 'Lotus Sutra', By what practice can one attain it? How many principles should one understand? How can one quickly attain the wisdom of the 'Lotus Sutra', Expounding its wisdom according to its meaning. Enabling all beings to discern clearly, Enabling all beings to understand, Comprehending the reality of all dharmas, One should attain it from within and without. Is attaining this Dharma near or far? Can one immediately attain Buddhahood, Or does it require countless kalpas, Having received teachings from how many Buddhas over time? What is the key to understanding wisdom? Can it be transformed and attained in an instant? I wish to explain it in detail, So that all the assembly may know.' The prince and the assembly, Paid respects and returned to their seats.
The Buddha said to Nvlihang: 'If you wish to understand the meaning of the 'Lotus Sutra's' exposition and manifestation, you should know that all Buddhas of the past, present, and future attained enlightenment and realized the truth from this 'Parable of the Scattered Body' chapter.' At that time, there were billions of heavenly beings, Brahma gods, countless people, and 480,000 Bodhisattvas who attained the non-origination of dharmas (non-origination: refers to the realization of the truth that all dharmas neither arise nor cease); those who were practicing as Sravakas also renewed their Bodhicitta.
At this time, the Bodhisattva 'Not Thinking' said to the Buddha: 'Today, the assembly has heard the explanation of the essential points of the 'Lotus Samadhi', but they have not yet received predictions of their future Buddhahood.'
The Buddha told the Bodhisattva: 'Those who are expounding the 'Lotus Samadhi' today have all received predictions. They each have their own kalpas and their own lands, so I will not repeat it. If you do not understand, you can go and ask them yourself.'
At this time, the prince and Nvlihang asked the Bodhisattva the questions they had in their hearts, and each answered with verses:
'Only the wise possess superior wisdom, Why do you not understand the essential meaning? Those who seek rewards, Do so because they have not received wisdom. If one says there is a fixed place, Then it is not the truth of the 'Lotus Sutra'.
事， 要當須口說， 欲聽真高聲。 不解其本末， 語亦俱不知， 指示道徑法， 猶若如盲人。 師子之大音， 尚復呼小聲， 受訣已得佛， 不知禮正道。 受訣有國土， 譬亦如幻化， 有對便出應， 不復預思想。 見附住教授， 彌及去來今， 神通無不知， 不須有言說。 受訣在空無， 寂然安無為， 常定不動轉， 私細人不知。 開演于未然， 寂靜無所為， 是為所樂國， 清凈為證正。 不念有思想， 是為快法安； 相好示光明， 是為勤苦現； 弟子有人民， 是為入欲濁， 不苦不勤念， 都盡不起滅。」
如是說十八萬億偈報。菩薩即歡喜，說偈贊曰：
「我自生愚癡， 不解上人語， 不知其音法， 反呼未受決。 如今所說偈， 甚深難具陳， 愿發本時意， 與神共參論。」
時太子白佛言：「今諸賢皆尚不解要，以善權方便開解。」
佛即笑，五色光從心口出，十方皆明。阿難白佛：「佛不妄笑，笑必有意。愿聞其說。」
佛語阿難：「汝見大眾不？」
阿難答言：「見。」
「今是如來問皆具答，各各在十方教化，度恒沙等天人民，皆
【現代漢語翻譯】 現代漢語譯本 關於事情，應當用口說出來，想要聽真理的人要大聲。不瞭解事情的來龍去脈，說的話也都不明白，指示道路和方法，就像盲人一樣。獅子發出巨大的聲音，尚且還要用小聲呼喚，接受了佛的教誨已經成佛，卻不知道禮敬正道。接受教誨擁有國土，也像幻化一樣，有相對的事物就做出迴應，不再預先思考。見到依附於教導的人，遍及過去、現在、未來，神通廣大無所不知，不需要用言語表達。接受教誨處於空無之中，寂靜安寧無所作為，常處於禪定而不動搖，細微之處常人無法知曉。開示演說于未發生之時，寂靜無所作為，這就是所樂的國土，清凈是證悟的根本。不執著于念頭和思想，這是快樂安穩的法；顯現美好的相貌和光明，這是勤苦修行的體現；弟子和人民，這是進入慾望的渾濁之中，不苦不勤于念頭，一切都歸於寂滅。 如此說了十八萬億偈頌作為回報。菩薩們聽后非常歡喜，用偈頌讚嘆道：『我自從出生就愚癡，不理解上人的話語，不知道其中的道理，反而稱呼那些沒有接受教誨的人。如今所說的偈頌，非常深奧難以完全陳述，希望能夠表達我最初的想法，與神靈共同探討。』 這時，太子對佛說：『現在各位賢者都還不理解要義，請用善巧方便來開解他們。』 佛陀笑了，五色光芒從心口發出，照亮了十方世界。阿難對佛說：『佛陀不會無緣無故地笑，笑必定有其深意。希望能夠聽聞其中的緣由。』 佛陀對阿難說：『你看到大眾了嗎？』 阿難回答說：『看到了。』 『現在這些如來所問的問題都得到了回答，他們各自在十方世界教化，度化像恒河沙一樣多的天人和人民，都』
【English Translation】 English version Regarding matters, one should speak them out, and those who wish to hear the truth should do so loudly. If one does not understand the beginning and end of things, their words will also be incomprehensible. To point out the path and method is like a blind person. Even a lion with a great roar still calls out in a small voice. Having received the Buddha's teachings and attained Buddhahood, one does not know to respect the right path. Having received teachings and possessing a kingdom is like an illusion. When there is a corresponding matter, one responds without prior thought. Seeing those who adhere to the teachings, extending through the past, present, and future, with great spiritual powers and knowing everything, there is no need for words. Receiving teachings is in emptiness, peaceful and inactive, always in meditation without wavering, the subtle aspects unknown to ordinary people. To expound and explain before things happen, in stillness and inaction, this is the desired land, purity is the basis of enlightenment. Not clinging to thoughts and ideas, this is the happy and peaceful Dharma; showing beautiful features and light, this is the manifestation of diligent practice; disciples and people, this is entering the turbidity of desires, not suffering or diligently thinking, all return to extinction. Having spoken thus, eighteen hundred trillion verses were given as a reward. The Bodhisattvas were very happy and praised with verses: 'Since birth, I have been foolish, not understanding the words of the superior one, not knowing the principles within, and instead calling those who have not received teachings. The verses spoken now are very profound and difficult to fully express. I hope to express my original intention and discuss it with the divine.' At this time, the prince said to the Buddha: 'Now, all the wise ones still do not understand the essence. Please use skillful means to enlighten them.' The Buddha smiled, and five-colored light emanated from his heart and mouth, illuminating the ten directions. Ananda said to the Buddha: 'The Buddha does not smile without reason; there must be a deep meaning behind the smile. I wish to hear the reason.' The Buddha said to Ananda: 'Do you see the assembly?' Ananda replied: 'I see them.' 'Now, these questions asked by the Tathagata have all been answered. They are each teaching in the ten directions, saving countless beings like the sands of the Ganges, including gods and people, all'
使作佛。」爾時，自然雨香華七寶覆三千大千剎土，而周匝遍無有空處。
佛語太子：「此法華所解人身之事如是。」爾時，不可計恒沙百千人民皆發無上正真道意，逮無所從生心；無數千聲聞皆逮阿惟越致地。
阿難長跪白佛言：「此名何經？云何奉行？」
佛語阿難：「名『法華三昧——女利行所問解人身散情經要集』。若有男女書寫、諷誦讀，勝行檀八十劫；若供養對跪拜者，勝菩薩行慈三千億萬劫；若當曉解展轉相教，勝供養恒邊沙佛；若有一聞是經者，不復更生死勤苦。不信謗者，此人以隨末流，未復還本。」
佛語阿難：「囑累汝法華三昧事，千劫尚不能盡。粗說要諦，受書持奉行，勿得減一字，正書句逗相得。」
太子所從大眾開解，各得道慧，皆如上首，起為佛作禮而去。
法華三昧經
【現代漢語翻譯】 現代漢語譯本 『使他成佛。』當時，天空中自然降下香花和七寶，覆蓋了整個三千大千世界（佛教宇宙觀中的一個巨大宇宙），周遍無餘，沒有空隙。
佛陀告訴太子：『這部《法華經》所闡述的關於人身的道理就是這樣。』當時，無數不可計數、如恒河沙數般的百千人民都發起了無上正等正覺（Anuttara-samyak-sambodhi）的意願，獲得了無所從來的心境；無數千聲聞（Sravaka，佛陀的弟子）都達到了阿惟越致地（Avaivartika-bhumi，不退轉的境界）。
阿難（Ananda，佛陀的十大弟子之一）長跪合掌，向佛陀請示道：『這部經叫什麼名字？我們應當如何奉行？』
佛陀告訴阿難：『這部經名為《法華三昧——女利行所問解人身散情經要集》。如果有男女書寫、背誦、讀誦此經，勝過佈施（Dana）八十劫（Kalpa，佛教時間單位）；如果有人供養、對經跪拜，勝過菩薩（Bodhisattva）修行慈悲三千億萬劫；如果有人理解此經並輾轉相教，勝過供養恒河沙數般的佛陀；如果有人聽聞此經，就不會再受生死輪迴的勤苦。不相信並誹謗此經的人，此人將隨波逐流，不能返回本源。』
佛陀告訴阿難：『我將《法華三昧》的要事囑託給你，即使經過千劫也說不盡。我只是粗略地說了要點，你要接受、書寫、持誦、奉行，不要減少一個字，要正確書寫，使句讀相得益彰。』
太子所帶領的大眾都開悟解脫，各自獲得了道慧，都像上首弟子一樣，起身向佛陀作禮后離去。
《法華三昧經》
【English Translation】 English version 'Making them become Buddhas.' At that time, naturally fragrant flowers and seven treasures rained down, covering the entire three thousand great thousand worlds (a vast universe in Buddhist cosmology), completely filling every space without any emptiness.
The Buddha said to the Prince: 'The matter of the human body explained by this Lotus Sutra is like this.' At that time, countless hundreds of thousands of people, as numerous as the sands of the Ganges River, all generated the intention for Anuttara-samyak-sambodhi (supreme perfect enlightenment), attaining a mind that arises from nowhere; countless thousands of Sravakas (Buddha's disciples) all attained the Avaivartika-bhumi (the stage of non-retrogression).
Ananda (one of the ten great disciples of the Buddha) knelt down with his palms together and asked the Buddha: 'What is the name of this sutra? How should we uphold it?'
The Buddha said to Ananda: 'This sutra is named 'The Samadhi of the Lotus Flower - The Essential Collection of the Sutra on the Question of the Benefit of Women's Practice and the Explanation of the Scattered Emotions of the Human Body'. If there are men or women who write, recite, or read this sutra, it surpasses the merit of giving (Dana) for eighty kalpas (an eon in Buddhist time); if someone makes offerings and bows to the sutra, it surpasses the Bodhisattva's (an enlightened being) practice of compassion for three thousand trillion kalpas; if someone understands this sutra and teaches it to others, it surpasses making offerings to Buddhas as numerous as the sands of the Ganges River; if someone hears this sutra, they will no longer suffer the hardships of birth and death. Those who do not believe and slander this sutra will follow the current and not return to their origin.'
The Buddha said to Ananda: 'I entrust to you the matters of the Samadhi of the Lotus Flower, which cannot be fully explained even in a thousand kalpas. I have only briefly spoken of the essentials. You must receive, write, uphold, and practice it, not omitting a single word, and write correctly, making the phrases and pauses harmonious.'
The assembly led by the Prince all awakened and were liberated, each attaining the wisdom of the path, all like the foremost disciples, rising to pay homage to the Buddha and then departing.
The Samadhi of the Lotus Flower Sutra