T12n0336_須摩提經
大正藏第 12 冊 No. 0336 須摩提經
No. 336 [Nos. 310(30), 334, 335]
須摩提經(按《開元錄》云妙慧童女經，流志后譯)
大唐三藏法師菩提流志奉 詔譯
如是我聞：
一時佛在王舍城耆阇崛山中，與比丘眾千二百五十人、菩薩摩訶薩十千人俱。
時王舍城有長者女名為妙慧，年始八歲，面貌端正，容色姝好，諸相具足，見者歡喜——曾於過去無量諸佛親近供養、種諸善根。
時彼女人詣如來所，頂禮佛足，右繞三匝，長跪合掌而說偈言：
「無上等正覺， 為世大明燈。 菩薩之所行， 唯愿聽我問。」
佛告妙慧：「今恣汝問，當爲解說，令斷疑網。」
爾時，妙慧即于佛前以偈問曰：
「云何得端正、 大富尊貴身？ 復以何因緣， 眷屬難沮壞？ 云何見己身， 而受于化生， 千葉蓮花上， 面奉諸世尊？ 云何能證得， 自在勝神通， 遍往無量剎， 禮敬于諸佛？ 云何得無怨， 所言人信受， 凈除於法障， 永離諸魔業？ 云何命終時， 得見於諸佛， 聞說清凈法， 不受于苦惱？ 大悲無上尊！ 唯愿為我說
【現代漢語翻譯】 現代漢語譯本 如是我聞： 一時，佛陀在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa）中，與一千二百五十位比丘和一萬位菩薩摩訶薩在一起。 當時，王舍城有一位長者的女兒，名叫妙慧（Sumati），年僅八歲，面容端正，容貌美麗，諸相具足，見到她的人都心生歡喜——她曾在過去無量諸佛面前親近供養，種下各種善根。 那時，這位女子來到如來所在之處，頂禮佛足，右繞三匝，長跪合掌，以偈頌說道： 『無上等正覺（Anuttarā-samyak-saṃbodhi），是世間的大明燈。 菩薩所修行的，唯愿您聽我發問。』 佛陀告訴妙慧：『現在你可以隨意發問，我將為你解答，讓你斷除疑惑。』 當時，妙慧即在佛前以偈頌問道： 『如何才能獲得端正、大富大貴的身體？ 又是什麼因緣，使得眷屬難以離散？ 如何才能見到自己，在千葉蓮花上化生，面見諸位世尊？ 如何才能證得自在殊勝的神通，遍往無量佛剎，禮敬諸佛？ 如何才能沒有怨敵，所說的話令人信服，清凈法障，永遠遠離各種魔業？ 如何才能在臨命終時，得見諸佛，聽聞清凈的佛法，不受苦惱？ 大悲無上的世尊！唯愿您為我解說。』
【English Translation】 English version Thus have I heard: At one time, the Buddha was in the city of Rājagṛha, on Mount Gṛdhrakūṭa, together with twelve hundred and fifty monks and ten thousand Bodhisattva Mahāsattvas. At that time, in the city of Rājagṛha, there was a daughter of an elder named Sumati, who was only eight years old. Her face was upright, her appearance beautiful, and she possessed all the marks of excellence. Those who saw her were filled with joy—she had in the past approached and made offerings to countless Buddhas, planting various roots of goodness. Then, this woman went to where the Tathāgata was, bowed at the Buddha's feet, circumambulated him three times to the right, knelt with her palms together, and spoke in verse: 'The unsurpassed, perfectly enlightened one (Anuttarā-samyak-saṃbodhi), is the great lamp of the world. The practice of the Bodhisattvas, I only wish you would listen to my questions.' The Buddha said to Sumati, 'Now you may ask whatever you wish, and I will explain it to you, so that you may cut off your doubts.' Then, Sumati immediately asked the Buddha in verse: 'How does one obtain a body that is upright, wealthy, and noble? And what are the causes and conditions that make it difficult for one's family to be broken apart? How does one see oneself, being born on a thousand-petaled lotus, facing all the World Honored Ones? How does one attain the unhindered and supreme spiritual powers, traveling to countless Buddha-lands, paying homage to all the Buddhas? How does one become free from enemies, have one's words believed by others, purify the hindrances to the Dharma, and forever be free from all demonic activities? How does one, at the time of death, see all the Buddhas, hear the pure Dharma, and not suffer distress? Great compassionate and unsurpassed World Honored One! I only wish you would explain this to me.'
。」
爾時，佛告妙慧童女言：「善哉善哉，善能問此深妙之義。諦聽諦聽，善思念之，當爲汝說。」
妙慧白言：「唯然，世尊！愿樂欲聞。」
佛言：「妙慧！菩薩成就四法受端正身。何等為四？一者、于惡友所不起瞋心，二者、住于大慈，三者、深樂正法，四者、造佛形像。」
爾時，世尊而說偈言：
「瞋壞善根勿增長、 慈心、樂法、造佛形， 當獲具相莊嚴身， 一切眾生常樂見。
「複次，妙慧！菩薩成就四法得富貴身。何等為四？一者、應時行施，二者、無輕慢心，三者、歡喜而與，四者、不希果報。」
爾時，世尊而說偈言：
「應時行施、無輕慢、 歡喜授與、不希求， 能於此業常勤修， 所生當獲大財位。
「複次，妙慧！菩薩成就四法得眷屬不壞。何等為四？一者、善能棄捨離間之語，二者、邪見眾生令住正見，三者、正法將滅護令久住，四者、教諸有情趣佛菩提。」
爾時，世尊而說偈言：
「舍離間言及邪見、 正法將滅能護持、 安住眾生大菩提， 當成不壞諸眷屬。
「複次，妙慧！菩薩成就四法，當於佛前得受化生，處蓮花座。何等為四？一者、捧諸花果及細末香散於如來及諸塔廟，二者、
【現代漢語翻譯】 現代漢語譯本 這時，佛陀告訴妙慧童女說：『好啊，好啊，你真能問出如此深奧微妙的道理。仔細聽，仔細聽，好好思考，我當爲你解說。』 妙慧回答說：『是的，世尊！我非常樂意聽聞。』 佛陀說：『妙慧！菩薩成就四種法，就能獲得端正的身體。是哪四種呢？第一，對於惡友不生嗔恨心；第二，安住于大慈悲心；第三，深深喜愛正法；第四，塑造佛的形像。』 這時，世尊說了偈語： 『嗔恨會破壞善根，不要增長，慈悲心、喜愛正法、塑造佛像，當獲得具足相好的莊嚴身體，一切眾生都樂意見到。 『再者，妙慧！菩薩成就四種法，就能獲得富貴的身體。是哪四種呢？第一，應時佈施；第二，沒有輕慢心；第三，歡喜地給予；第四，不希求果報。』 這時，世尊說了偈語： 『應時佈施、沒有輕慢、歡喜給予、不求回報，能對這些行為常勤修習，所生之處當獲得大的財富和地位。 『再者，妙慧！菩薩成就四種法，能使眷屬不離散。是哪四種呢？第一，善於捨棄離間的話語；第二，使邪見眾生安住于正見；第三，當正法將要滅絕時，能加以護持使之長久住世；第四，教導一切眾生趨向佛的菩提。』 這時，世尊說了偈語： 『捨棄離間的話語和邪見，當正法將要滅絕時能加以護持，使眾生安住于大菩提，當成就不離散的眷屬。 『再者，妙慧！菩薩成就四種法，當在佛前得到化生，處於蓮花座中。是哪四種呢？第一，捧著各種花果和細末香，散在如來和各個佛塔廟宇；第二，』
【English Translation】 English version At that time, the Buddha said to the maiden Wonderful Wisdom: 'Excellent, excellent! You are truly capable of asking about such profound and subtle meanings. Listen carefully, listen carefully, and contemplate well, and I will explain it to you.' Wonderful Wisdom replied: 'Yes, World Honored One! I am eager to hear.' The Buddha said: 'Wonderful Wisdom! A Bodhisattva who accomplishes four dharmas will receive a body with perfect features. What are the four? First, not to harbor anger towards evil friends; second, to abide in great compassion; third, to deeply delight in the true Dharma; fourth, to create images of the Buddha.' At that time, the World Honored One spoke in verse: 'Anger destroys good roots, do not let it grow; compassion, delight in the Dharma, creating Buddha images, one will obtain a body adorned with perfect marks, which all beings will always be delighted to see.' 'Furthermore, Wonderful Wisdom! A Bodhisattva who accomplishes four dharmas will obtain a wealthy and noble body. What are the four? First, to give alms at the appropriate time; second, to have no contemptuous heart; third, to give with joy; fourth, not to expect any reward.' At that time, the World Honored One spoke in verse: 'Giving alms at the appropriate time, without contempt, giving with joy, not seeking reward, if one constantly cultivates these actions, one will be born with great wealth and status.' 'Furthermore, Wonderful Wisdom! A Bodhisattva who accomplishes four dharmas will have an indestructible retinue. What are the four? First, to be skilled in abandoning divisive speech; second, to lead beings with wrong views to abide in right views; third, when the true Dharma is about to perish, to protect it and cause it to abide long; fourth, to teach all sentient beings to aspire to the Bodhi of the Buddha.' At that time, the World Honored One spoke in verse: 'Abandoning divisive speech and wrong views, when the true Dharma is about to perish, being able to protect it, causing beings to abide in great Bodhi, one will achieve an indestructible retinue.' 'Furthermore, Wonderful Wisdom! A Bodhisattva who accomplishes four dharmas will be born by transformation in front of the Buddha, seated on a lotus flower. What are the four? First, to offer various flowers, fruits, and fine powdered incense to the Tathagata and all stupas and temples; second,'
終不於他妄加損害，三者、造如來像安處蓮華，四者、于佛菩提深生凈信。」
爾時，世尊而說偈言：
「花香散佛及支提、 不害於他並造像、 于大菩提深信解， 得處蓮花生佛前。
「複次，妙慧！菩薩成就四法，從一佛土至一佛土。何等為四？一者、見他修善不為障惱，二者、他說法時未常留礙，三者、然燈供養如來之塔，四者、于諸禪定常勤修習。」
爾時，世尊而說偈言：
「見人修善、說正法， 不生謗毀加留難， 如來塔廟施燈明， 修習諸禪游佛剎。
「複次，妙慧！菩薩成就四法處世無怨。云何為四？一者、以無諂心親近善友，二者、於他勝法無嫉妒心，三者、他獲名譽心常歡喜，四者、于菩薩行無輕毀心。」爾時，世尊而說偈言：
「不以諛諂親善友、 於人勝法無妒心、 他獲名譽常歡喜、 不謗菩薩得無怨。
「複次，妙慧！菩薩成就四法，所言人信。何等為四？一者、發言修行常使相應，二者、于善友所不覆諸惡，三者、于所聞法不求過失，四者、于說法者不生噁心。」
爾時，世尊而說偈言：
「發言修行常相應、 己罪不藏於善友、 聞經不求人法過， 所言一切皆信受。
「複次，妙慧！菩薩成就
【現代漢語翻譯】 現代漢語譯本：『不以任何方式傷害他人，第三，建造如來（Tathagata）像並安放在蓮花座上，第四，對佛陀的菩提（Bodhi）之道生起深厚的清凈信心。』 那時，世尊說了偈語： 『散發花香供養佛陀和支提（Cetiya，佛塔），不傷害他人並建造佛像，對偉大的菩提之道深信不疑，就能在蓮花中化生於佛前。』 『再者，妙慧（Miao Hui）！菩薩成就四種法，能從一個佛土到達另一個佛土。是哪四種呢？第一，見到他人修善不加以阻撓，第二，他人說法時從不加以阻礙，第三，點燈供養如來之塔，第四，對於各種禪定常勤奮修習。』 那時，世尊說了偈語： 『見到他人修善、宣說正法，不生誹謗和阻礙，在如來塔廟施放光明，修習各種禪定，遊歷佛土。』 『再者，妙慧！菩薩成就四種法，處世不會有怨恨。是哪四種呢？第一，以無諂媚之心親近善友，第二，對於他人勝過自己的地方沒有嫉妒心，第三，他人獲得名譽時常感歡喜，第四，對於菩薩的修行沒有輕視譭謗之心。』 那時，世尊說了偈語： 『不以諂媚之心親近善友，對於他人勝過自己的地方沒有嫉妒心，他人獲得名譽時常感歡喜，不誹謗菩薩，就能得到無怨。』 『再者，妙慧！菩薩成就四種法，所說的話能使人信服。是哪四種呢？第一，所說的話和自己的行為常常一致，第二，在善友面前不隱瞞自己的過錯，第三，對於所聽聞的佛法不挑剔過失，第四，對於說法的人不生噁心。』 那時，世尊說了偈語： 『所說的話和自己的行為常常一致，自己的罪過不在善友面前隱藏，聽聞佛經不挑剔人和法的過失，所說的一切都能被信受。』 『再者，妙慧！菩薩成就』
【English Translation】 English version: 'Never harming others in any way, third, creating images of the Tathagata (如來) and placing them on lotus pedestals, and fourth, developing deep and pure faith in the Bodhi (菩提) of the Buddha.' At that time, the World Honored One spoke in verse: 'Scattering fragrant flowers to offer to the Buddha and Cetiyas (支提, stupas), not harming others and creating images, having deep faith in the great Bodhi, one will be born from a lotus in front of the Buddha.' 'Furthermore, Miao Hui (妙慧)! A Bodhisattva who achieves four dharmas can travel from one Buddha-land to another. What are these four? First, upon seeing others cultivating goodness, not creating obstacles; second, when others are teaching the Dharma, never hindering them; third, offering lamps to the stupas of the Tathagata; and fourth, constantly and diligently practicing various forms of meditation.' At that time, the World Honored One spoke in verse: 'Seeing others cultivate goodness and expound the true Dharma, not giving rise to slander or obstacles, offering light in the stupas and temples of the Tathagata, practicing various meditations, and traveling through Buddha-lands.' 'Furthermore, Miao Hui! A Bodhisattva who achieves four dharmas will have no resentment in the world. What are these four? First, approaching virtuous friends with a sincere heart, without flattery; second, not being jealous of others' superior qualities; third, always rejoicing when others gain fame; and fourth, not having a heart of contempt or slander towards the practices of Bodhisattvas.' At that time, the World Honored One spoke in verse: 'Not approaching virtuous friends with flattery, not being jealous of others' superior qualities, always rejoicing when others gain fame, and not slandering Bodhisattvas, one will obtain freedom from resentment.' 'Furthermore, Miao Hui! A Bodhisattva who achieves four dharmas will have their words believed by others. What are these four? First, their words and actions are always consistent; second, they do not conceal their faults from virtuous friends; third, they do not seek faults in the Dharma they have heard; and fourth, they do not harbor ill will towards those who teach the Dharma.' At that time, the World Honored One spoke in verse: 'Their words and actions are always consistent, they do not hide their faults from virtuous friends, they do not seek faults in people or the Dharma when listening to scriptures, and all that they say will be believed.' 'Furthermore, Miao Hui! A Bodhisattva who achieves'
四法能離法障，速得清凈。何等為四？一者、以深意樂攝三律儀，二者、聞甚深經不生誹謗，三者、見新發意菩薩生一切智心，四者、于諸有情大慈平等。」
爾時，世尊而說偈言：
「以深意樂攝律儀、 聞甚深經能信解、 敬初發心如佛想、 慈心普洽障消除。
「複次，妙慧！菩薩成就四法能離諸魔。云何為四？一者、了知法性平等，二者、發起精進，三者、常勤唸佛，四者、一切善根皆悉迴向。」
爾時，世尊而說偈言：
「能知諸法平等性、 常起精進、念如來、 迴向一切諸善根， 眾魔不能得其便。
「複次，妙慧！菩薩成就四法臨命終時諸佛現前。何等為四？一者、他有所求施令滿足，二者、于諸善法深生信解，三者、于諸菩薩施莊嚴具，四者、於三寶所勤修供養。」
爾時，世尊而說偈言：
「他有所求令滿足、 信解深法、舍嚴具、 三寶福田勤供養， 臨命終時佛現前。」
爾時，妙慧童女聞佛說已，白言：「世尊！如佛所說菩薩諸行，我當奉行。世尊！若我於是四十行中闕於一行而不修者，則違佛教、欺誑如來。」
爾時，尊者大目揵連告妙慧言：「菩薩之行甚難可行。汝今發斯殊勝大愿，豈於是愿得自在耶？」
【現代漢語翻譯】 現代漢語譯本： 有四種方法可以使人脫離法障，迅速獲得清凈。是哪四種呢？第一，以深刻的意願來攝持三律儀（指戒律、定力、智慧），第二，聽聞甚深經典時不產生誹謗，第三，見到新發菩提心的菩薩時生起一切智心（即佛的智慧），第四，對於一切眾生持有廣大的慈悲和平等心。
那時，世尊說了偈語：
『以深刻的意願來攝持戒律，聽聞甚深經典能信解，敬重初發菩提心的人如同敬佛，慈悲心普遍施予，障礙自然消除。』
『再者，妙慧！菩薩成就四種法可以脫離各種魔障。是哪四種呢？第一，了知諸法（一切事物）的本性是平等的，第二，發起精進心，第三，常常勤勉地憶念佛，第四，將一切善根都回向（指將功德迴向給眾生）。』
那時，世尊說了偈語：
『能知曉諸法的平等性，常常發起精進，憶念如來，將一切善根都回向，眾魔就不能找到機會。』
『再者，妙慧！菩薩成就四種法，在臨命終時諸佛會現身。是哪四種呢？第一，他人有所求時，施予令其滿足，第二，對於各種善法深信並理解，第三，將莊嚴具（指裝飾品）施予諸菩薩，第四，在三寶（指佛、法、僧）之處勤修供養。』
那時，世尊說了偈語：
『他人有所求令其滿足，深信並理解甚深佛法，捨棄莊嚴具，在三寶福田勤修供養，臨命終時佛會現身。』
那時，妙慧童女聽聞佛陀所說后，說道：『世尊！如佛所說菩薩的各種修行，我應當奉行。世尊！如果我在這四十種修行中缺少一種而不去修習，那就是違背佛教，欺騙如來。』
那時，尊者大目揵連（佛陀的十大弟子之一，以神通著稱）告訴妙慧說：『菩薩的修行非常難以實行。你現在發下如此殊勝的大愿，難道能在這願力中得到自在嗎？』
【English Translation】 English version: There are four dharmas that can enable one to be free from the obstacles of dharma and quickly attain purity. What are the four? First, to embrace the three disciplines (referring to precepts, concentration, and wisdom) with profound intention; second, not to slander when hearing profound scriptures; third, to generate the mind of all-knowing wisdom (the wisdom of a Buddha) when seeing a newly aspiring Bodhisattva; fourth, to have great compassion and equanimity towards all sentient beings.
At that time, the World Honored One spoke in verse:
'Embrace the precepts with profound intention, believe and understand when hearing profound scriptures, respect those who have just generated the Bodhi mind as if they were Buddhas, and when compassion is universally extended, obstacles will naturally be eliminated.'
'Furthermore, Wonderful Wisdom! A Bodhisattva who accomplishes four dharmas can be free from all demonic obstacles. What are the four? First, to understand that the nature of all dharmas (all things) is equal; second, to generate diligence; third, to constantly and diligently remember the Buddha; fourth, to dedicate all roots of goodness (referring to transferring merits to all beings).'
At that time, the World Honored One spoke in verse:
'Being able to know the equality of all dharmas, constantly generating diligence, remembering the Tathagata, and dedicating all roots of goodness, demons will not be able to find an opportunity.'
'Furthermore, Wonderful Wisdom! A Bodhisattva who accomplishes four dharmas will have Buddhas appear before them at the time of their death. What are the four? First, when others ask for something, to give it to them and satisfy their needs; second, to deeply believe in and understand all good dharmas; third, to give adornments (referring to ornaments) to all Bodhisattvas; fourth, to diligently make offerings at the Three Jewels (referring to the Buddha, Dharma, and Sangha).'
At that time, the World Honored One spoke in verse:
'Satisfying others when they ask for something, deeply believing in and understanding the profound Dharma, giving away adornments, and diligently making offerings at the field of merit of the Three Jewels, Buddhas will appear at the time of death.'
At that time, the maiden Wonderful Wisdom, having heard what the Buddha said, replied: 'World Honored One! I shall practice the various practices of a Bodhisattva as the Buddha has described. World Honored One! If I lack even one of these forty practices and do not cultivate it, then I would be violating the Buddha's teachings and deceiving the Tathagata.'
At that time, the Venerable Mahāmaudgalyāyana (one of the Buddha's ten great disciples, known for his supernatural powers) said to Wonderful Wisdom: 'The practices of a Bodhisattva are very difficult to carry out. Now that you have made such a great and extraordinary vow, can you truly be free within this vow?'
爾時，妙慧白言：「尊者！若我弘願真實不虛、能令諸行得圓滿者，愿此三千大千世界六種震動。」
是時，妙慧重白目連：「以我如是真實言故，于未來世當得成佛——亦如今日釋迦如來——於我國中無有魔事及以惡趣、女人之名。若我此言非虛妄者，令斯大眾身皆金色。」說是語已，眾皆金色。
爾時，尊者大目揵連即從坐起，偏袒右肩，頂禮佛足，白言：「世尊！我今先禮初發心菩薩及諸菩薩摩訶薩眾。」
爾時，文殊師利法王子告妙慧言：「汝住何法發斯誠愿？」
妙慧答言：「文殊師利！非所問也。何以故？於法界中無所住故。」
又問：「云何名為菩提？」
答曰：「無分別法，是名菩提。」
又問：「云何名為菩薩？」
答曰：「一切諸法等虛空相，是名菩薩。」
又問：「云何名為菩提之行？」
答曰：「猶如陽焰、谷響之行，是菩提行。」
又問：「依何密意作如是說？」
答曰：「我於此中不見少法密、非密者。」
又問：「若如是者，一切凡夫應即菩提。」
答曰：「汝謂菩提異凡夫耶？莫作是見。何以故？此等皆同一法界相，非取、非舍，無成、壞故。」
又問：「於此義中能解了者，
【現代漢語翻譯】 現代漢語譯本 當時，妙慧（妙慧菩薩）說道：『尊者！如果我所發的弘大誓願真實不虛，能夠使一切修行圓滿，愿這個三千大千世界發生六種震動。』 這時，妙慧再次對目連（大目犍連）說：『因為我所說的這些真實不虛的話，在未來世我將成就佛果——就像今天的釋迦如來一樣——在我的國土中，不會有魔事和惡道，也沒有女人的名字。如果我所說的話不是虛妄的，就讓這裡所有大眾的身體都變成金色。』說完這些話后，所有大眾的身體都變成了金色。 當時，尊者大目犍連立即從座位上站起來，袒露右肩，向佛陀的腳頂禮，說道：『世尊！我現在先向初發心的菩薩以及諸位菩薩摩訶薩（大菩薩）們頂禮。』 這時，文殊師利（文殊菩薩）法王子對妙慧說：『你依止什麼法而發出如此真誠的誓願？』 妙慧回答說：『文殊師利！這不是應該問的問題。為什麼呢？因為在法界中，沒有什麼是可以依止的。』 又問：『什麼叫做菩提（覺悟）？』 回答說：『沒有分別的法，就叫做菩提。』 又問：『什麼叫做菩薩（覺悟的有情）？』 回答說：『一切諸法都如同虛空一樣，這就是菩薩。』 又問：『什麼叫做菩提之行？』 回答說：『如同陽焰（陽光下的虛幻景象）、谷響（山谷中的回聲）一樣的修行，就是菩提之行。』 又問：『你依據什麼密意而說這些話？』 回答說：『我在這裡沒有看到任何法是秘密的，也沒有什麼不是秘密的。』 又問：『如果這樣的話，那麼一切凡夫都應該立即成菩提了。』 回答說：『你認為菩提和凡夫是不同的嗎？不要這樣認為。為什麼呢？因為它們都具有相同的法界之相，既不是取，也不是舍，沒有成就，也沒有壞滅。』 又問：『對於這個道理能夠理解的人，
【English Translation】 English version At that time, Wonderful Wisdom (Bodhisattva Wonderful Wisdom) said, 'Venerable One! If my great vows are true and not false, and can enable all practices to be perfected, may this three-thousand-great-thousand world shake in six ways.' Then, Wonderful Wisdom again said to Maudgalyayana (Mahamaudgalyayana), 'Because of these true words I have spoken, in the future I will attain Buddhahood—just like Shakyamuni Tathagata today—in my land, there will be no demonic affairs or evil realms, nor the name of woman. If these words of mine are not false, may the bodies of all this assembly turn golden.' After saying these words, the bodies of all the assembly turned golden. At that time, the Venerable Mahamaudgalyayana immediately rose from his seat, bared his right shoulder, bowed at the Buddha's feet, and said, 'World Honored One! I now first bow to the Bodhisattvas who have just generated the aspiration for enlightenment and all the Bodhisattva Mahasattvas (Great Bodhisattvas).' At that time, Manjushri (Bodhisattva Manjushri), the Dharma Prince, said to Wonderful Wisdom, 'Upon what Dharma do you rely to make such sincere vows?' Wonderful Wisdom replied, 'Manjushri! This is not a question that should be asked. Why? Because in the Dharma realm, there is nothing to rely upon.' He further asked, 'What is called Bodhi (Enlightenment)?' He replied, 'The Dharma without discrimination is called Bodhi.' He further asked, 'What is called a Bodhisattva (an enlightened being)?' He replied, 'All Dharmas are like the nature of space, this is called a Bodhisattva.' He further asked, 'What is called the practice of Bodhi?' He replied, 'The practice like a mirage (an illusion under the sun) or an echo in a valley, this is the practice of Bodhi.' He further asked, 'Based on what hidden meaning do you speak these words?' He replied, 'Here, I do not see any Dharma that is secret or not secret.' He further asked, 'If that is so, then all ordinary beings should immediately attain Bodhi.' He replied, 'Do you think that Bodhi is different from ordinary beings? Do not hold such a view. Why? Because they all have the same nature of the Dharma realm, neither taking nor rejecting, without becoming or destruction.' He further asked, 'Those who can understand this meaning,'
其數幾何？」
答曰：「如若干幻化心心所量，若干幻化眾生能了斯義。」
文殊師利言：「幻化本無，何有如是心心所法？」
答曰：「法界亦爾，非有、非無；乃至如來亦復如是。」
爾時，文殊師利白佛言：「世尊！今此妙慧甚為希有，乃能成就如是法忍。」
佛言：「如是，如是，誠如所言。然此童女已於過去發菩提心，經三十劫我乃發趣無上菩提，彼亦令汝住無生忍。」
爾時，文殊師利即從坐起，為其作禮，白妙慧言：「我于往昔無量劫前已曾供養，不謂今者還得親近。」
妙慧告言：「文殊師利！汝今莫起如是分別。何以故？以無分別得無生忍故。」
又問：「妙慧！汝今猶不轉女身耶？」
妙慧答言：「女人之相了不可得，今何所轉？
「文殊師利！我當爲汝除斷疑惑。由我如是真實語故，于當來世得阿耨多羅三藐三菩提時，於我法中諸比丘輩聞命善來出家入道，我國土中所有眾生身皆金色，服用資具如第六天、飲食豐饒隨念而至，無有魔事及諸惡趣，亦復無有女人之名，有七寶林上羅寶網、七寶蓮花覆以寶帳——如文殊師利所成凈剎，裝挍嚴飾等無有異。
「若我此言非虛妄者，令此大眾身皆金色，我之女身變成男子，如三
【現代漢語翻譯】 現代漢語譯本 『數量有多少？』 回答說：『就像若干幻化之心和心所（citta-caitta，心和心所的合稱，指心理活動）所能衡量的那樣多，若干幻化眾生能夠理解這個道理。』 文殊師利（Mañjuśrī，佛教中象徵智慧的菩薩）說：『幻化本來就是虛無的，怎麼會有這樣的心和心所法呢？』 回答說：『法界（dharma-dhātu，宇宙萬法所依之處）也是如此，非有非無；乃至如來（tathāgata，佛的稱號）也是這樣。』 這時，文殊師利對佛說：『世尊！今天這位妙慧（Sundarī，指妙慧童女）的智慧真是稀有，竟然能夠成就這樣的法忍（dharma-kṣānti，對佛法的忍可和接受）。』 佛說：『是這樣，是這樣，確實如你所說。然而這位童女在過去就已經發起了菩提心（bodhicitta，追求覺悟的心），經過三十劫（kalpa，佛教的時間單位）我才發起無上菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），她也讓你安住于無生忍（anutpattika-dharma-kṣānti，對諸法不生不滅的忍可）。』 這時，文殊師利立刻從座位上站起來，向她行禮，對妙慧說：『我在過去無量劫前就已經供養過你，沒想到今天還能再次親近。』 妙慧說：『文殊師利！你現在不要產生這樣的分別念。為什麼呢？因為以無分別（nirvikalpa，沒有分別念）才能得到無生忍。』 又問：『妙慧！你現在還不轉為男身嗎？』 妙慧回答說：『女人的相狀本來就不可得，現在要轉成什麼呢？』 『文殊師利！我將為你消除疑惑。由於我所說的真實不虛，在未來世我成就阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）時，在我法中的比丘們聽到「善來」的呼喚而出家入道，我的國土中所有眾生的身體都是金色的，所用的資具如同第六天（paranirmitavaśavartin，欲界六天之頂）一樣，飲食豐饒，隨念而至，沒有魔事和各種惡趣（durgati，指地獄、餓鬼、畜生三惡道），也沒有女人的名字，有七寶林，上面覆蓋著寶網，七寶蓮花覆蓋著寶帳——就像文殊師利所成就的清凈剎土（buddhakṣetra，佛的國土）一樣，裝飾嚴麗，沒有差別。 『如果我所說的話不是虛妄的，就讓這裡的大眾身體都變成金色，我的女身變成男子，就像三
【English Translation】 English version 'How many are they?' The answer was: 'As many as the illusory minds and mental states can measure, and as many illusory beings can understand this meaning.' Mañjuśrī (Bodhisattva of wisdom) said: 'Illusions are fundamentally non-existent, how can there be such mental and mental state phenomena?' The answer was: 'The dharma-dhātu (realm of all phenomena) is also like that, neither existent nor non-existent; even the Tathāgata (Buddha) is also like that.' At that time, Mañjuśrī said to the Buddha: 'World Honored One! This Sundarī's (referring to the girl Sundarī) wisdom is truly rare, that she is able to achieve such dharma-kṣānti (acceptance of the Dharma).' The Buddha said: 'It is so, it is so, truly as you say. However, this girl has already generated the bodhicitta (mind of enlightenment) in the past, and after thirty kalpas (eons) I then aspired to anuttarā-samyak-saṃbodhi (supreme perfect enlightenment), and she also caused you to abide in anutpattika-dharma-kṣānti (acceptance of the non-arising of all phenomena).' At that time, Mañjuśrī immediately rose from his seat, bowed to her, and said to Sundarī: 'I have already made offerings to you in countless past kalpas, I did not expect to be able to be close to you again today.' Sundarī said: 'Mañjuśrī! You should not generate such discriminations now. Why? Because one can attain anutpattika-dharma-kṣānti through non-discrimination (nirvikalpa).' He further asked: 'Sundarī! Are you still not transforming from your female body?' Sundarī replied: 'The form of a woman is fundamentally unattainable, what is there to transform now?' 'Mañjuśrī! I will dispel your doubts. Because of my truthful words, in the future when I attain anuttarā-samyak-saṃbodhi, the monks in my Dharma will hear the call of 「Welcome」 and leave home to enter the path, all beings in my land will have golden bodies, their provisions will be like those of the sixth heaven (paranirmitavaśavartin), their food and drink will be abundant and appear at will, there will be no demonic events or evil realms (durgati), and there will be no name of woman, there will be seven jeweled forests, covered with jeweled nets, and seven jeweled lotuses covered with jeweled canopies—just like the pure Buddha-field (buddhakṣetra) that Mañjuśrī has achieved, adorned and decorated without any difference. 'If my words are not false, let the bodies of this assembly all become golden, and let my female body transform into a male body, like the three'
十歲知法比丘。」
說此語時，此諸大眾皆作金色，妙慧菩薩轉女成男，如三十歲知法比丘。
是時，地居天眾展轉贊言：「大哉，大哉。妙慧菩薩摩訶薩能于來世得菩提時嚴持佛剎功德如是。」
爾時，佛告文殊師利：「此妙慧菩薩于當來世成等正覺，號殊勝功德寶藏如來，出現於世。」佛說此經時，三十俱胝眾生於阿耨多羅三藐三菩提住不退轉，八十俱胝眾生遠塵離垢得法眼凈，八千眾生皆獲智證。
五千比丘行菩薩乘心欲退轉，因見妙慧菩薩意樂善根、威德殊勝故，各各脫身所著上服以施如來。
如是施已，發弘誓言：「我等以此善根決定愿成阿耨多羅三藐三菩提。」彼諸善男子等以此善根迴向無上菩提故，超九十劫生死之苦，不退轉于阿耨多羅三藐三菩提。
爾時，世尊即記之曰：「汝等於當來世過千劫后，于無垢光明劫中，陽焰世界難忍佛剎，於一劫中相次成佛，皆同一字，號辯才莊嚴如來，出現於世。
「文殊師利！如是法門有大威德，能令菩薩摩訶薩及聲聞乘者獲大利益。文殊師利！或有善男子、善女人為求菩提，無方便善巧行六波羅蜜足滿千劫，若復有人經於半月時一書寫、讀誦此經，所獲福聚比前功德百分、千分、百千俱胝乃至算數譬喻所不能及。
【現代漢語翻譯】 現代漢語譯本 『十歲知法比丘。』 說這話時，所有在場的大眾都變成了金色，妙慧菩薩（Bodhisattva Mahasattva，意為偉大的菩薩）從女身轉為男身，如同三十歲通曉佛法的比丘。 這時，地居天眾互相讚歎道：『太偉大了，太偉大了！妙慧菩薩摩訶薩在未來得菩提（bodhi，意為覺悟）時，莊嚴佛剎（Buddha-ksetra，意為佛的國土）的功德竟然如此。』 當時，佛告訴文殊師利（Manjusri，意為文殊菩薩）：『這位妙慧菩薩在未來世成等正覺（samyak-sambodhi，意為完全的覺悟）時，名號為殊勝功德寶藏如來（Tathagata，意為如來），將出現在世間。』佛說這部經時，有三十俱胝（koti，意為千萬）眾生在阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，意為無上正等正覺）中住于不退轉的境界，八十俱胝眾生遠離塵垢，得到法眼凈（dharma-caksu-visuddhi，意為清凈的法眼），八千眾生都獲得了智慧的證悟。 有五千比丘修行菩薩乘（Bodhisattva-yana，意為菩薩的修行道路），心生退轉之意，因為見到妙慧菩薩的意樂善根和威德殊勝，各自脫下身上所穿的上衣，佈施給如來。 他們佈施之後，發下宏大的誓願：『我們以此善根，必定要成就阿耨多羅三藐三菩提。』這些善男子等以此善根迴向無上菩提的緣故，超越了九十劫（kalpa，意為極長的時間單位）的生死之苦，在阿耨多羅三藐三菩提中不退轉。 當時，世尊（Bhagavan，意為世尊）就為他們授記說：『你們在未來世過千劫之後，在無垢光明劫中的陽焰世界難忍佛剎，於一劫中依次成佛，都同一個名號，號為辯才莊嚴如來，將出現在世間。』 『文殊師利！這樣的法門有大威德，能夠使菩薩摩訶薩和聲聞乘（Sravaka-yana，意為聲聞的修行道路）的修行者獲得大利益。文殊師利！如果有善男子、善女人爲了求得菩提，沒有方便善巧地修行六波羅蜜（paramita，意為到達彼岸的修行方法）圓滿千劫，如果有人在半個月的時間裡書寫、讀誦這部經，所獲得的福德聚集比之前的功德，百分、千分、百千俱胝，乃至用算數譬喻都無法比擬。』
【English Translation】 English version 'A ten-year-old Bhiksu (monk) who knows the Dharma (Buddhist teachings).' When these words were spoken, all the assembly present turned golden in color, and Bodhisattva Mahasattva (a great Bodhisattva) Wonderful Wisdom transformed from a female body into a male body, like a thirty-year-old Bhiksu who knows the Dharma. At that time, the earth-dwelling Devas (gods) praised each other, saying: 'Great, great! Bodhisattva Mahasattva Wonderful Wisdom, when attaining Bodhi (enlightenment) in the future, will have such merits in adorning the Buddha-ksetra (Buddha-field).' Then, the Buddha said to Manjusri (Bodhisattva of Wisdom): 'This Bodhisattva Wonderful Wisdom, in the future, when attaining Samyak-sambodhi (perfect enlightenment), will be named Tathagata (Thus Come One) Supreme Merit Treasure, and will appear in the world.' When the Buddha spoke this Sutra (Buddhist scripture), thirty kotis (ten million) of beings dwelt in non-retrogression in Anuttara-samyak-sambodhi (supreme perfect enlightenment), eighty kotis of beings were freed from defilements and obtained the Dharma-caksu-visuddhi (pure Dharma eye), and eight thousand beings all attained the realization of wisdom. Five thousand Bhiksus, practicing the Bodhisattva-yana (Bodhisattva path), had thoughts of regression. Because they saw the aspiration, good roots, and superior power of Bodhisattva Wonderful Wisdom, they each took off their upper garments and offered them to the Tathagata. Having made this offering, they made a great vow: 'With these good roots, we will surely attain Anuttara-samyak-sambodhi.' Because these good men directed these good roots towards supreme Bodhi, they transcended the suffering of birth and death for ninety kalpas (eons) and did not regress from Anuttara-samyak-sambodhi. At that time, the Bhagavan (World Honored One) then prophesied to them, saying: 'In the future, after a thousand kalpas, in the Unstained Light Kalpa, in the Saha World of the Unendurable Buddha-ksetra, you will successively become Buddhas in one kalpa, all with the same name, called Tathagata Eloquence Adornment, and will appear in the world.' 'Manjusri! Such a Dharma gate has great power and virtue, and can enable Bodhisattva Mahasattvas and those of the Sravaka-yana (Hearer path) to obtain great benefits. Manjusri! If there are good men or good women who, seeking Bodhi, practice the six paramitas (perfections) without skillful means for a full thousand kalpas, if someone were to write and recite this Sutra for half a month, the accumulation of merit obtained would be incomparable to the previous merits, by a hundredfold, a thousandfold, a hundred thousand kotis, and even by numerical analogies.'
「是故，文殊師利！如是微妙法門即諸菩薩契經之本，我今付囑于汝，汝當來世受持、讀誦、為人解說。譬如轉輪聖王出現於世，所有七寶皆悉在前；王滅之後，寶皆隱沒。如是微妙法門流行於世，即諸如來七菩提分等法明不滅；若不流行，正法當滅。
「是故，文殊師利！若善男子、善女人等為求菩提，應當發起精進，書寫此經、受持讀誦、為人演說。此是我教，勿於後世生悔恨心。」
佛說此經已，妙慧菩薩、文殊師利菩薩，及諸大眾、天、人、阿修羅、乾闥婆等，聞佛所說，皆大歡喜，信受奉行。
須摩提經
【現代漢語翻譯】 現代漢語譯本： 「因此，文殊師利（Manjusri，菩薩名）！如此微妙的法門是所有菩薩所契合的經典之根本，我現在囑託給你，你應當在未來世受持、讀誦、為他人解說。譬如轉輪聖王（Chakravartin，擁有統治世界的理想君主）出現於世，所有的七寶（七種珍寶，象徵統治者的權力）都會在他面前；國王去世之後，寶物都會隱沒。如此微妙的法門在世間流行，就如同諸如來（Tathagata，佛的稱號）的七菩提分（Saptabodhyanga，七種覺悟的要素）等法光明不滅；如果不能流行，正法（Saddharma，佛陀的教法）就會滅亡。 「因此，文殊師利！如果善男子、善女人等爲了追求菩提（Bodhi，覺悟） ，應當發起精進，書寫此經、受持讀誦、為他人演說。這是我的教誨，不要在後世產生悔恨之心。」 佛陀說完此經后，妙慧菩薩（Mahamati，菩薩名）、文殊師利菩薩，以及所有大眾、天（Deva，天神）、人、阿修羅（Asura，非天神）、乾闥婆（Gandharva，天上的樂神）等，聽聞佛陀所說，都非常歡喜，信受奉行。 《須摩提經》（Sumati Sutra）
【English Translation】 English version: 「Therefore, Manjusri! This subtle Dharma is the root of all Sutras that Bodhisattvas adhere to. I now entrust it to you. You should uphold, recite, and explain it to others in the future. For example, when a Chakravartin appears in the world, all seven treasures are before him; after the king passes away, the treasures all disappear. If this subtle Dharma circulates in the world, it is like the light of the seven factors of enlightenment (Saptabodhyanga) of all Tathagatas not being extinguished; if it does not circulate, the true Dharma will perish. 「Therefore, Manjusri! If good men and good women seek Bodhi, they should generate diligence, write this Sutra, uphold and recite it, and explain it to others. This is my teaching; do not have regrets in future lives.」 After the Buddha finished speaking this Sutra, Bodhisattva Mahamati, Bodhisattva Manjusri, and all the assembly, Devas, humans, Asuras, Gandharvas, etc., hearing what the Buddha had said, were all greatly delighted, believed, and practiced accordingly. Sumati Sutra