T12n0337_佛說阿阇貰王女阿術達菩薩經
大正藏第 12 冊 No. 0337 佛說阿阇貰王女阿術達菩薩經
No. 337 [No. 310(32)]
佛說阿阇貰王女阿術達菩薩經
西晉月氏國三藏竺法護譯
聞如是：
一時佛在羅閱祇耆阇崛山中，與摩訶比丘僧五百人、菩薩八千——一一尊復尊，悉得陀憐尼法，在所聞知，如大海無所掛礙，悉得五旬，深入微妙漚和拘舍羅，總持空法藏門，不捨志意，行無色想，從法行無所歸依、亦不造行，說經法無所著，為一切故自觀本法，以得忍，凡行十事。
是時，有菩薩名須彌山、復有菩薩名大須彌山、復有菩薩名須彌山頂、復有菩薩名師子、復有菩薩名和呵未、復有菩薩名常舉手、復有菩薩名常下手、復有菩薩名常精進行、復有菩薩名常歡喜、復有菩薩名常憂念一切人、復有菩薩名珍寶念、復有菩薩名珍寶手、復有菩薩名寶印手、復有菩薩名執御、復有菩薩名大御、復有菩薩名常持至誠、復有菩薩名彌勒，如是等十七人。颰陀和等八人，皆如颰陀和類：颰陀和菩薩、寶滿菩薩、憍曰兜菩薩、因提達菩薩、和倫調菩薩、常念菩薩、念益於世間菩薩、增益世間功德菩薩，如是等八人。
爾時，佛與八千菩薩俱，在羅閱祇去城不遠，為國王大臣所敬偶
【現代漢語翻譯】 現代漢語譯本 如是我聞： 一時，佛陀在羅閱祇（Rāmagṛha，王舍城）的耆阇崛山（Gṛdhrakūṭa，靈鷲山）中，與五百位大比丘僧和八千位菩薩在一起。這些菩薩個個尊貴，都已證得陀憐尼（dhāraṇī，總持）之法，所聞所知，如大海般無所障礙。他們都已獲得五種神通，深入微妙的漚和拘舍羅（upāya-kauśalya，方便善巧），總持空法藏門，不捨棄自己的志向，修行無色界定，從法修行而無所依歸，也不造作任何行為。他們宣說經法而無所執著，爲了利益一切眾生而觀照自身的本法，從而獲得忍，實踐十種修行。 當時，有菩薩名為須彌山（Sumeru），又有菩薩名為大須彌山（Mahāsumeru），又有菩薩名為須彌山頂（Sumeru-śikhara），又有菩薩名為師子（Siṃha，獅子），又有菩薩名為和呵未（Vāhavī），又有菩薩名為常舉手（Samantotthitahasta），又有菩薩名為常下手（Samantāvanatahasta），又有菩薩名為常精進行（Sada-yukta-vīrya），又有菩薩名為常歡喜（Sada-pramudita），又有菩薩名為常憂念一切人（Sada-sarvasattvānukampaka），又有菩薩名為珍寶念（Ratna-smṛti），又有菩薩名為珍寶手（Ratna-hasta），又有菩薩名為寶印手（Ratna-mudrā-hasta），又有菩薩名為執御（Dhṛti-pati），又有菩薩名為大御（Mahā-pati），又有菩薩名為常持至誠（Sada-satya-dhara），又有菩薩名為彌勒（Maitreya），像這樣共有十七位菩薩。還有颰陀和（Bhadravāka）等八位菩薩，都像颰陀和一樣：颰陀和菩薩、寶滿菩薩（Ratna-pūrṇa）、憍曰兜菩薩（Kauṇḍinya）、因提達菩薩（Indradatta）、和倫調菩薩（Varuṇa-datta）、常念菩薩（Sada-smṛti）、念益於世間菩薩（Lokārtha-smṛti）、增益世間功德菩薩（Loka-guṇa-vardhana），像這樣共有八位菩薩。 那時，佛陀與八千位菩薩一起，在離羅閱祇城不遠的地方，受到國王和大臣們的尊敬和供養。
【English Translation】 English version Thus have I heard: At one time, the Buddha was in Mount Gṛdhrakūṭa (Vulture Peak) in Rāmagṛha (Rajgir), together with five hundred great Bhikṣu monks and eight thousand Bodhisattvas. Each of these Bodhisattvas was venerable, having attained the Dharma of dhāraṇī (retention), knowing and understanding everything without any hindrance, like the vast ocean. They had all attained the five supernormal powers, deeply penetrated the subtle upāya-kauśalya (skillful means), mastered the treasury of the Dharma of emptiness, without abandoning their aspirations, practicing the formless samādhi, practicing the Dharma without any refuge, and without creating any actions. They expounded the scriptures without any attachment, contemplating their own original Dharma for the benefit of all beings, thereby attaining forbearance, and practicing ten kinds of conduct. At that time, there was a Bodhisattva named Sumeru (Mount Meru), another Bodhisattva named Mahāsumeru (Great Mount Meru), another Bodhisattva named Sumeru-śikhara (Peak of Mount Meru), another Bodhisattva named Siṃha (Lion), another Bodhisattva named Vāhavī, another Bodhisattva named Samantotthitahasta (Always Raised Hand), another Bodhisattva named Samantāvanatahasta (Always Lowered Hand), another Bodhisattva named Sada-yukta-vīrya (Always Diligent Practice), another Bodhisattva named Sada-pramudita (Always Joyful), another Bodhisattva named Sada-sarvasattvānukampaka (Always Compassionate to All Beings), another Bodhisattva named Ratna-smṛti (Jewel Memory), another Bodhisattva named Ratna-hasta (Jewel Hand), another Bodhisattva named Ratna-mudrā-hasta (Jewel Seal Hand), another Bodhisattva named Dhṛti-pati (Lord of Steadfastness), another Bodhisattva named Mahā-pati (Great Lord), another Bodhisattva named Sada-satya-dhara (Always Holding Truth), and another Bodhisattva named Maitreya. There were seventeen Bodhisattvas in total. There were also eight Bodhisattvas, including Bhadravāka, all like Bhadravāka: Bodhisattva Bhadravāka, Bodhisattva Ratna-pūrṇa (Jewel Full), Bodhisattva Kauṇḍinya, Bodhisattva Indradatta, Bodhisattva Varuṇa-datta, Bodhisattva Sada-smṛti (Always Mindful), Bodhisattva Lokārtha-smṛti (Mindful of Worldly Benefit), and Bodhisattva Loka-guṇa-vardhana (Increasing Worldly Merit). There were eight Bodhisattvas in total. At that time, the Buddha, together with eight thousand Bodhisattvas, was not far from the city of Rāmagṛha, and was respected and revered by the king and ministers.
、所遵奉、所稱譽、視若如父，婆羅門、迦羅越所尊重。
爾時，佛于無央數大眾中說經法——所說上語亦善、中語亦善、下語亦善——所說莫不開發，上、中、下皆曉了，悉具足、無玷汙，精進無量。
於時舍利弗、摩訶目揵連、摩訶迦葉、須菩提、邠耨、羅云、䗍越、安波臾、憂波離、阿難，如是復異方不可計是輩大比丘僧不可計，平旦正衣服，持缽入羅閱大城分衛。
是尊比丘詣城中，順街里行分衛，次至王阿阇貰宮，宮人、官屬俱一處，默然從乞丐。
是時，王阿阇貰有女名阿術達(漢言無愁憂)，年十二，端正好潔，光色第一——於前世佛所作功德有神猛之行，供養無央數佛，于阿耨多羅三耶三菩心不轉——于父王正殿金床上坐安。
無愁憂見此尊比丘，不轉于父王正殿，今來於坐不起、不迎、不為作禮、亦不請令坐、亦不與分衛具。諸尊比丘亦默然觀此女。
是王阿阇貰見女無愁憂不恭敬禮是尊比丘，王顧謂女：「汝不知耶？是怛薩阿竭、阿羅呵、三耶三佛尊比丘，以得阿羅漢，無所復畏，所作事勝，以棄重擔，生死以斷，深入微妙。其供養是者福不可量，為師、為父，慈念興福施於一切。汝見何故於坐不起，默而視之？汝有何異利，不禮此上尊？」
女無
【現代漢語翻譯】 現代漢語譯本：他們所遵奉的，所稱讚的，視如父親一般，是婆羅門和迦羅越所尊敬的。 當時，佛陀在無數的大眾中宣講佛法——所說的開示，無論是初級的、中級的還是高級的，都非常善妙——所說的內容無不啓發人心，使聽者無論根基高低都能理解，都圓滿具足，沒有絲毫的污垢，精進修行，不可限量。 當時，舍利弗（智慧第一的佛陀弟子）、摩訶目犍連（神通第一的佛陀弟子）、摩訶迦葉（頭陀第一的佛陀弟子）、須菩提（解空第一的佛陀弟子）、賓頭盧（佛陀弟子，以長壽著稱）、羅睺羅（佛陀的兒子，密行第一的佛陀弟子）、䗍越（佛陀弟子）、安波臾（佛陀弟子）、優波離（持戒第一的佛陀弟子）、阿難（多聞第一的佛陀弟子），以及其他來自各方不可計數的眾多大比丘僧團，他們清晨整理好衣物，拿著缽，進入王舍城（古印度城市）乞食。 這些尊貴的比丘們進入城中，沿著街道挨家挨戶地乞食，依次來到阿阇世王（古印度摩揭陀國國王）的宮殿。宮人、官吏們都聚集在一起，他們默默地乞求食物。 當時，阿阇世王有一個女兒，名叫阿術達（意為無憂），年僅十二歲，容貌端莊美麗，光彩照人——她在過去世的佛陀那裡積累了功德，具有強大的修行力量，供養過無數的佛陀，對於無上正等正覺（阿耨多羅三藐三菩提）之心毫不動搖——她正坐在父王正殿的金床上。 無憂公主看到這些尊貴的比丘，沒有從父王的正殿下來，沒有起身迎接，沒有向他們行禮，也沒有請他們坐下，更沒有給他們佈施食物。諸位尊貴的比丘也默默地看著這位公主。 阿阇世王看到女兒無憂公主沒有恭敬地向這些尊貴的比丘行禮，就對女兒說：『你不知道嗎？這些是如來（怛薩阿竭）、應供（阿羅呵）、正等覺（三耶三佛）的尊貴比丘，他們已經證得阿羅漢果位，沒有任何恐懼，所做的事情都非常殊勝，已經放下重擔，斷絕了生死輪迴，深入了微妙的佛法。供養他們的人，福報不可限量，他們是我們的老師，是我們的父親，以慈悲之心為一切眾生帶來福報。你看到他們，為什麼不起身，只是默默地看著？你有什麼特別的理由，不向這些至尊行禮？』 無憂公主回答說：
【English Translation】 English version: They are revered, praised, and regarded as fathers, respected by Brahmins and Kālārakas. At that time, the Buddha was expounding the Dharma among countless multitudes—the teachings he delivered, whether elementary, intermediate, or advanced, were all excellent—what he said was invariably enlightening, enabling listeners of all levels to understand, complete, and without any defilement, practicing diligently without measure. At that time, Śāriputra (the Buddha's disciple foremost in wisdom), Mahāmaudgalyāyana (the Buddha's disciple foremost in supernatural powers), Mahākāśyapa (the Buddha's disciple foremost in ascetic practices), Subhūti (the Buddha's disciple foremost in understanding emptiness), Piṇḍola (a Buddha's disciple known for his longevity), Rāhula (the Buddha's son, foremost in secret practice), Gavāmpati (a Buddha's disciple), Aniruddha (a Buddha's disciple), Upāli (the Buddha's disciple foremost in upholding the precepts), Ānanda (the Buddha's disciple foremost in hearing the teachings), and other countless great Bhikṣus from various directions, having arranged their robes in the morning, carried their bowls and entered the great city of Rājagṛha (an ancient Indian city) for alms. These venerable Bhikṣus entered the city, walking along the streets to beg for alms, and sequentially arrived at the palace of King Ajātaśatru (the king of Magadha in ancient India). The palace staff and officials were all gathered together, and they silently begged for food. At that time, King Ajātaśatru had a daughter named Acyutā (meaning 'without sorrow'), who was twelve years old, with a dignified and beautiful appearance, and radiant—she had accumulated merits in the presence of Buddhas in past lives, possessed powerful spiritual practice, had made offerings to countless Buddhas, and her mind was unwavering in the pursuit of Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment)—she was sitting on a golden bed in her father's main hall. Princess Acyutā saw these venerable Bhikṣus, but did not come down from her father's main hall, did not rise to greet them, did not bow to them, did not invite them to sit, and did not offer them alms. The venerable Bhikṣus also silently observed this princess. King Ajātaśatru, seeing that his daughter Princess Acyutā did not respectfully bow to these venerable Bhikṣus, said to his daughter: 'Do you not know? These are the venerable Bhikṣus who are Tathāgatas (Tathāgata), Arhats (Arhat), and Samyaksaṃbuddhas (Samyaksaṃbuddha), who have attained the Arhatship, are without any fear, whose actions are all excellent, who have laid down their heavy burdens, have cut off the cycle of birth and death, and have deeply penetrated the subtle Dharma. Those who make offerings to them will receive immeasurable blessings. They are our teachers, they are our fathers, and with compassion, they bring blessings to all beings. Why do you not rise when you see them, but only look at them silently? What special reason do you have for not bowing to these most venerable ones?' Princess Acyutā replied:
愁憂白言：「王曾見師子當爲小小禽獸作禮、迎、逆坐不？」
王答女言：「不見。」
女復白：「王曾聞遮迦越王當爲小國王起、迎逆作禮、共坐不？釋提桓因寧為諸天起、迎逆作禮不？梵三缽寧禮諸梵不？」
答言：「不見。」
女復白：「王曾見大海神為小小陂池、溝渠、泉流作禮不？須彌山寧為眾小山作禮不？日、月之光明與螢火之明等不？」
女復言：「如是，大王！發意求阿耨多羅三耶三菩心，欲度一切、被僧那僧涅之大鎧、持大悲大哀、如師子吼，云何當爲恐畏比丘而無大悲、大慈、大哀、離師子吼中？云何當禮信歡喜？王曾見大法王轉經論，教一切令發阿耨多羅三耶三菩心，當爲是比丘少智者恭敬作禮不？」
女白王：「如大海水，不可量、不可度、不可見邊際。大智若此，猶復受泉流？如牛跡中水自謂以滿足，寧可方之於大海？是畏生死比丘志在滅度，發阿耨多羅三藐三菩心，寧當迎逆作禮不？王曾見大智——如須彌山最尊高——怛薩阿竭法為尊雄，豈況智如芥子比丘迎、逆作禮不？王寧見日、月光，其明所照不可計量，怛薩阿竭法光明、智慧、功德、名聞過是千億萬倍，寧比螢火之明自照其身，不及一切人？志小比丘自度其身，大智之法明於三界，寧迎逆
【現代漢語翻譯】 現代漢語譯本：愁憂白問道：『大王，您曾見過獅子向小小的禽獸行禮、迎接、讓座嗎？』 國王回答女子說：『沒有見過。』 女子又問：『大王，您曾聽說遮迦越王會爲了小國王起身、迎接、行禮、一起坐嗎？釋提桓因會爲了諸天起身、迎接、行禮嗎？梵三缽寧會向諸梵行禮嗎？』 國王回答說：『沒有見過。』 女子又問：『大王，您曾見過大海神向小小的池塘、溝渠、泉流行禮嗎？須彌山會向眾多小山行禮嗎？太陽、月亮的光明和螢火蟲的光明相等嗎？』 女子又說：『正是這樣，大王！發心求阿耨多羅三藐三菩提心（無上正等正覺之心），想要度化一切眾生、披上僧那僧涅（堅固的鎧甲）的大鎧、持有大悲大哀之心，如同獅子吼一般，怎麼會因為害怕比丘而沒有大悲、大慈、大哀之心，離開獅子吼呢？怎麼會向信徒歡喜行禮呢？大王，您曾見過大法王轉經論，教導一切眾生髮阿耨多羅三藐三菩提心，會爲了這些少智的比丘恭敬行禮嗎？』 女子對國王說：『如同大海水，不可測量、不可度過、不可見到邊際。大智慧也像這樣，難道還會接受泉流嗎？如同牛蹄印中的水自認為已經滿足，怎麼能與大海相比呢？這些畏懼生死的比丘志在滅度，發了阿耨多羅三藐三菩提心，難道應該迎接、行禮嗎？大王，您曾見過大智慧——如同須彌山最尊貴高大——怛薩阿竭（如來）的法最為尊貴雄偉，難道會向智慧如同芥子的比丘迎接、行禮嗎？大王，您見過太陽、月亮的光明，其照耀之處不可計量，怛薩阿竭的法光明、智慧、功德、名聞超過它們千億萬倍，難道會像螢火蟲的光明一樣只照耀自身，比不上一切人嗎？志向小的比丘只度化自身，大智慧的法光明照耀三界，難道應該迎接、行禮嗎？』
【English Translation】 English version: Sorrowful White asked: 'Your Majesty, have you ever seen a lion bow, greet, or offer a seat to a small bird or beast?' The king replied to the woman, 'I have not.' The woman asked again: 'Your Majesty, have you ever heard of a Chakravarti king rising, greeting, bowing, and sitting together with a small king? Would Shakra Devanam Indra rise, greet, and bow to the gods? Would Brahma Sahampati bow to the Brahmas?' The king replied, 'I have not.' The woman asked again: 'Your Majesty, have you ever seen the ocean god bow to small ponds, ditches, or springs? Would Mount Sumeru bow to many small mountains? Are the light of the sun and moon equal to the light of a firefly?' The woman said again: 'That is so, Your Majesty! Having resolved to seek Anuttara-samyak-sambodhi (the unsurpassed perfect enlightenment), desiring to liberate all beings, donning the great armor of Samnaha-samnaddha (firm armor), holding great compassion and great sorrow, like a lion's roar, how could one lack great compassion, great kindness, and great sorrow, and depart from the lion's roar because of fear of a bhikkhu? How could one bow to the joy of faith? Your Majesty, have you ever seen the great Dharma King turning the scriptures, teaching all to generate the mind of Anuttara-samyak-sambodhi, would he respectfully bow to these bhikkhus of little wisdom?' The woman said to the king: 'Like the ocean water, immeasurable, impassable, and with no visible boundary. Great wisdom is like this, would it still accept spring water? Like water in a cow's footprint that considers itself full, how can it be compared to the ocean? These bhikkhus who fear birth and death are determined to attain Nirvana, having generated the mind of Anuttara-samyak-sambodhi, should they be greeted and bowed to? Your Majesty, have you ever seen great wisdom—like Mount Sumeru, the most noble and high—the Dharma of Tathagata (Thus Come One) is the most noble and majestic, how could one greet and bow to a bhikkhu whose wisdom is like a mustard seed? Your Majesty, have you seen the light of the sun and moon, whose illumination is immeasurable, the light, wisdom, merit, and fame of the Dharma of Tathagata surpass them by billions of times, would it be like the light of a firefly that only illuminates itself, not comparable to all people? A bhikkhu with a small aspiration only liberates himself, the light of the great wisdom illuminates the three realms, should he be greeted and bowed to?'
作禮？」
女白王：「佛般泥洹后，尚不為是輩比丘作禮，何況佛今現在而為法則？所以者何？禮彼比丘為習此法，其親近三耶三佛法、得三耶三菩行。」
王告女：「無愁憂！汝有抵突之心，見是大比丘不恭敬迎逆，以坐席為賓主，而廣引眾喻不念設飯食。汝何志求？」
女白王：「大王寧有抵突之心耶？」
女謂王言：「王何故見國中羸劣、下賤、乞丐者不為作禮？」
王答女言：「不爾，此非吾類。」
女答王：「亦如是，王！發意菩薩，聲聞、辟支佛非其類。」
王告女：「吾聞行菩薩法悉棄強梁、瞋恚之心，以調順軟弱，為一切人下屈，汝豈無軟弱之心？」
女白王言：「世間人愚癡、常懷毒惡之心故，菩薩摩訶薩以慈悲護彼人，欲除眾毒故。此大比丘諸垢以除，是輩比丘見善無所增、見惡亦不減。」
女白王：「當來十方佛設為是比丘等說深妙之法，不能復增精進。所以者何？用閉塞生死道故。譬以瓶盛滿水置露地，天雨，瓶中一渧不受、渧亦不得入。所以者何？其瓶以滿故。」
女白王：「是比丘等如是，若十方佛為現神足變化、說經法，不能逮及如來三昧，于功德無所增益。」
女白王：「譬如大海，萬水四流皆歸於海。所以
【現代漢語翻譯】 女問：『是否應該向他們行禮？』 女子對國王說：『佛陀般涅槃后，尚且不應向這類比丘行禮，何況佛陀現在還在世而為法則？這是為什麼呢？因為向這些比丘行禮是爲了學習他們所修的法，他們親近三耶三佛法（samyaksambuddha-dharma，正等覺佛法），獲得三耶三菩行（samyaksambodhi-caryā，正等覺菩提行）。』 國王告訴女子：『不要憂愁！你心懷牴觸，看到這些大比丘不恭敬迎接，把坐席當成賓主，還廣引譬喻而不考慮設飯食。你到底想追求什麼？』 女子對國王說：『大王難道沒有牴觸之心嗎？』 女子對國王說：『大王為何見到國內那些羸弱、殘疾、乞丐的人不向他們行禮呢？』 國王回答女子說：『不是的，他們不是我這一類人。』 女子回答國王說：『也是如此，大王！發菩提心的菩薩，聲聞（śrāvaka，聽聞佛法而修行者）、辟支佛（pratyekabuddha，獨覺佛）也不是他們這一類人。』 國王告訴女子：『我聽說修行菩薩道的人都捨棄強梁、嗔恚之心，以調順柔和的態度，對一切人都謙卑屈服，難道你沒有柔和之心嗎？』 女子對國王說：『世間人愚癡，常常懷有毒惡之心，所以菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）以慈悲心護佑他們，想要去除他們的各種毒害。這些大比丘已經去除了一切垢染，他們見到善不會增加，見到惡也不會減少。』 女子對國王說：『未來十方諸佛為這些比丘宣說深奧微妙的佛法，他們也不能再增加精進。這是為什麼呢？因為他們已經封閉了生死輪迴的道路。譬如一個裝滿水的瓶子放在露天，即使下雨，瓶子里也一滴水都進不去。這是為什麼呢？因為瓶子已經滿了。』 女子對國王說：『這些比丘也是如此，即使十方諸佛為他們顯現神通變化、宣說經法，他們也不能達到如來三昧（tathāgata-samādhi，如來禪定），在功德上也不會有所增加。』 女子對國王說：『譬如大海，萬水四流都歸於大海。』
【English Translation】 The woman asked, 'Should we pay respects to them?' The woman said to the king, 'After the Buddha's Parinirvana, it is not appropriate to pay respects to such monks, let alone when the Buddha is still in the world and is the Dharma. Why is this? Because paying respects to these monks is to learn the Dharma they practice, they are close to the Samyaksambuddha-dharma (the Dharma of the Perfectly Enlightened Buddha), and they attain Samyaksambodhi-caryā (the practice of Perfect Enlightenment).' The king told the woman, 'Do not worry! You have a resistant heart, seeing these great monks without respectful greetings, treating the seats as host and guest, and broadly citing metaphors without considering providing food. What are you seeking?' The woman said to the king, 'Does the great king not have a resistant heart?' The woman said to the king, 'Why does the king not pay respects to the weak, disabled, and beggars in the kingdom?' The king replied to the woman, 'No, they are not of my kind.' The woman replied to the king, 'It is the same, O King! Bodhisattvas who have generated the aspiration for enlightenment, Śrāvakas (those who hear and practice the Dharma), and Pratyekabuddhas (solitary Buddhas) are not of their kind either.' The king told the woman, 'I have heard that those who practice the Bodhisattva path abandon arrogance and anger, with a harmonious and gentle attitude, humbling themselves to all people. Do you not have a gentle heart?' The woman said to the king, 'The people of the world are foolish and often harbor poisonous and evil hearts, therefore, Bodhisattva-Mahāsattvas (great Bodhisattvas) protect them with compassion, wanting to remove their various poisons. These great monks have already removed all defilements, they will not increase when seeing good, nor decrease when seeing evil.' The woman said to the king, 'In the future, if the Buddhas of the ten directions were to expound profound and subtle Dharma for these monks, they would not be able to increase their diligence. Why is this? Because they have already closed the path of birth and death. It is like a bottle filled with water placed in the open; even if it rains, not a single drop of water can enter the bottle. Why is this? Because the bottle is already full.' The woman said to the king, 'These monks are the same; even if the Buddhas of the ten directions were to manifest miraculous powers and expound the scriptures, they would not be able to attain the Tathāgata-samādhi (the Samadhi of the Tathagata), and there would be no increase in their merits.' The woman said to the king, 'It is like the great ocean, where all the waters from the four directions flow into it.'
者何？其海廣長，所受不可計量。如是，大王！菩薩摩訶薩說經法當作是見，多所饒益、發摩訶衍心、多所容受。所以者何？菩薩摩訶薩器所受不可計、不可數、不可量。」
是時，女無愁憂為王阿阇貰說偈言：
「無愁憂以名得， 為王阿阇貰女。 有五百比丘來， 我不為起作禮。 應時為王所呵： 『不恭敬比丘僧。』 我不知是福地， 佛子離彼中跡。 無憂愁誦偈言， 聽我說至誠言。 見比丘不為起， 意不生欲作禮。 人慾乘船入海， 取一錢破百分， 百分中取一分， 入法海還為取。 若有人從王乞， 若飛行遮迦越， 乞丐者求一錢， 為不足從王乞。 智慧者令王喜， 從王乞千億寶， 愿施貧使安隱， 如是人為曉了。 譬如人求賤寶， 如是人為不黠； 聲聞法亦如是， 入海寶自取少。 譬如人財為富， 菩薩黠為珍寶， 愿供養於法王， 自致佛度人民。 譬如醫自治身， 不能愈一切人； 若有醫多治人， 是乃為名醫師。 發意者智慧師， 自脫身棄餘人， 為黠人所不敬， 譬醫能自治身； 若黠師知藥名， 便能治巨億人， 為天下人所敬， 發意菩薩如是。 譬如樹
【現代漢語翻譯】 現代漢語譯本 這是什麼呢？它的海洋廣闊深遠，所能容納的無法計量。正是這樣，大王！菩薩摩訶薩（菩薩中的大菩薩）宣講佛法應當這樣看待，能帶來許多利益，啓發大乘之心，能容納許多事物。為什麼呢？因為菩薩摩訶薩的器量所能容納的是不可計數、不可數盡、不可測量的。 這時，名叫無憂愁的女子為阿阇貰（Ajatasattu）王說了偈語： 『我名為無憂愁，是阿阇貰王的女兒。 有五百位比丘（bhikkhu）前來，我沒有起身向他們行禮。 當時被國王責備：『你不恭敬比丘僧（bhikkhusamgha）。』 我不知道那是福田，佛的弟子已經離開了那裡。 無憂愁誦偈說，請聽我說真誠的話。 我看見比丘沒有起身，心中沒有想要行禮的念頭。 如果有人想要乘船入海，取一錢分成一百份， 從一百份中取一份，進入法海再取回。 如果有人向國王乞討，即使是飛行轉輪王（cakravartin）， 乞討者求一錢，也不足以向國王乞討。 有智慧的人讓國王高興，從國王那裡乞討千億珍寶， 希望施捨給貧困的人使他們安穩，這樣的人才算明瞭。 譬如有人尋求低賤的寶物，這樣的人是不聰明的； 聲聞法（sravakayana）也是這樣，進入法海自己只取很少。 譬如有人財富充足，菩薩的智慧才是珍寶， 希望供養於法王（dharmaraja），自己成就佛果度化人民。 譬如醫生只能醫治自己，不能醫治所有的人； 如果有醫生能醫治很多人，這才稱得上是名醫。 發菩提心的人是智慧的導師，自己解脫卻拋棄其他人， 不被聰明人所尊敬，就像只能醫治自己的醫生； 如果聰明的導師知道藥名，就能醫治億萬人， 被天下人所尊敬，發菩提心的菩薩就是這樣。 譬如樹
【English Translation】 English version What is this? Its ocean is vast and long, and what it receives cannot be measured. Thus it is, great king! A Bodhisattva Mahasattva (a great Bodhisattva) should view the teaching of the Dharma in this way, bringing much benefit, arousing the Mahayana mind, and accommodating many things. Why is that? Because the capacity of a Bodhisattva Mahasattva to receive is immeasurable, countless, and beyond measure. At that time, the woman named Wu Chou You (No Sorrow) spoke a verse to King Ajatasattu: 'I am named Wu Chou You, the daughter of King Ajatasattu. Five hundred bhikkhus (monks) came, and I did not rise to greet them. At that time, I was rebuked by the king: 『You are not respectful to the bhikkhusamgha (monk community).』 I did not know that was a field of merit, the Buddha's disciples have already left that place. Wu Chou You recited a verse, listen to me speak sincere words. Seeing the bhikkhus, I did not rise, and in my mind, there was no intention to bow. If someone wants to take a boat into the sea, take one coin and divide it into one hundred parts, Take one part from the hundred parts, enter the sea of Dharma and then take it back. If someone begs from the king, even a flying cakravartin (wheel-turning king), The beggar asks for one coin, which is not enough to beg from the king. A wise person makes the king happy, begging a billion treasures from the king, Hoping to give to the poor and make them secure, such a person is considered enlightened. For example, if someone seeks cheap treasures, such a person is not wise; The Sravakayana (vehicle of hearers) is also like this, entering the sea of Dharma and taking very little for oneself. For example, if someone is wealthy, the wisdom of a Bodhisattva is the real treasure, Hoping to make offerings to the Dharmaraja (Dharma King), achieving Buddhahood to liberate people. For example, a doctor can only heal himself, not all people; If a doctor can heal many people, then he is called a famous doctor. A person who has aroused the Bodhi mind is a wise teacher, liberating himself but abandoning others, Not respected by wise people, like a doctor who can only heal himself; If a wise teacher knows the names of medicines, he can heal billions of people, Respected by all people, a Bodhisattva who has aroused the Bodhi mind is like this. For example, a tree
無葉果， 無益於世間人； 阿羅漢如是樹， 為無益於世間。 譬如樹栴檀香， 有益於一切人； 菩薩法亦如是， 以經法開甘露。 不可以牛跡水， 澡洗人除垢熱； 恒水凈無數人， 恒水流滿大海。 聲聞法牛跡水， 不能除世間熱； 菩薩法如恒水， 能飽滿大千剎。 譬如時雨珍寶， 愚于寶取一錢； 若有黠益取多， 能使貧至大富。 佛者譬雨珍寶， 聲聞法取一錢， 菩薩采飽滿人， 菩薩施廣如此。 如有人近須彌， 皆隨山作金色， 若其餘土石山， 不能以色變形。 菩薩法須彌山， 菩薩恩生天上， 得離生死苦惱， 聲聞不能度人。 暴露在草不多， 露不能熟五穀； 大雨水潤澤多， 從潤澤得豐熟。 聲聞法暴露草， 菩薩法如大雨， 大千中諸來者， 法所雨潤一切。 迦隨華無有香， 為世人所不取； 私夷華人樂取， 優曇缽及蓮華。 聲聞法迦隨華， 聲聞香聞不遠； 菩薩法私夷華， 度一切至泥洹。 如怯人行空澤， 不足以為大難； 人中道為大難， 將一切度生死。 聲聞法行空澤； 菩薩法人道中， 度生死迷亂者， 導一切恐畏人。
【現代漢語翻譯】 現代漢語譯本 沒有果實的樹，對世間人沒有益處；阿羅漢（Arhat，已證得涅槃的修行者）就像這樣的樹，對世間沒有益處。 譬如栴檀香樹（Chandana，一種香木），對一切人都有益處；菩薩（Bodhisattva，發願要成佛的修行者）的教法也像這樣，用經法開啟甘露（Amrita，不死之藥）。 不能用牛蹄印里的水，來洗澡去除人的污垢和熱惱；恒河水（Ganges River）能凈化無數人，恒河水流滿大海。 聲聞（Sravaka，聽聞佛法而修行的弟子）的教法像牛蹄印里的水，不能去除世間的熱惱；菩薩的教法像恒河水，能充滿整個大千世界（Trisahasra-Mahasahasra-Lokadhatu，佛教宇宙觀中的一個巨大世界）。 譬如及時降下的珍寶雨，愚笨的人只從中取一文錢；如果聰明的人多取一些，就能使貧窮變得非常富有。 佛（Buddha，覺悟者）就像降下珍寶雨，聲聞的教法只取一文錢，菩薩則採取得以使人飽滿，菩薩的佈施如此廣大。 譬如有人靠近須彌山（Sumeru，佛教宇宙觀中的中心山），都會隨著山變成金色，如果其他土石山，不能改變顏色和形狀。 菩薩的教法像須彌山，菩薩的恩德使眾生升到天上，得以脫離生死的苦惱，聲聞不能度化他人。 暴露在草上的露水不多，露水不能使五穀成熟；大雨水潤澤很多，從潤澤中得到豐收。 聲聞的教法像暴露在草上的露水，菩薩的教法像大雨，大千世界中所有來的人，都被佛法所雨潤澤。 迦隨華（Kasuvi，一種花）沒有香味，不被世人所喜愛；私夷華（Sivi，一種花）人們喜歡採摘，還有優曇缽花（Udumbara，傳說中的稀有花）和蓮花。 聲聞的教法像迦隨華，聲聞的香氣傳播不遠；菩薩的教法像私夷華，度化一切眾生到達涅槃（Nirvana，解脫的境界）。 譬如膽怯的人行走在空曠的沼澤地，不足以成為大難；在人群中行走才是大難，要將一切眾生度脫生死。 聲聞的教法像行走在空曠的沼澤地；菩薩的教法像在人群中行走，度脫生死迷亂的人，引導一切恐懼的人。
【English Translation】 English version A tree without fruit is of no benefit to people in the world; an Arhat (a practitioner who has attained Nirvana) is like such a tree, of no benefit to the world. Like a sandalwood tree (Chandana), which is beneficial to all people; the teachings of a Bodhisattva (a practitioner who vows to become a Buddha) are also like this, using the scriptures to open the nectar (Amrita, the elixir of immortality). One cannot use the water in a cow's hoofprint to bathe and remove people's dirt and heat; the Ganges River (Ganges River) can purify countless people, and the Ganges River flows into the vast ocean. The teachings of a Sravaka (a disciple who practices by hearing the Buddha's teachings) are like the water in a cow's hoofprint, unable to remove the heat of the world; the teachings of a Bodhisattva are like the Ganges River, able to fill the entire Trisahasra-Mahasahasra-Lokadhatu (a vast world in Buddhist cosmology). Like a timely rain of treasures, a foolish person only takes a single coin from it; if a wise person takes more, they can turn poverty into great wealth. The Buddha (the Awakened One) is like the rain of treasures, the teachings of the Sravaka only take a single coin, while the Bodhisattva takes enough to fill people, the Bodhisattva's giving is so vast. Like someone who approaches Mount Sumeru (the central mountain in Buddhist cosmology), they will all turn golden with the mountain; if other earth and stone mountains, they cannot change their color and shape. The teachings of the Bodhisattva are like Mount Sumeru, the Bodhisattva's grace enables beings to ascend to the heavens, to escape the suffering of birth and death, the Sravaka cannot liberate others. The dew exposed on the grass is not much, the dew cannot ripen the five grains; the heavy rain is very moisturizing, and from the moisture comes a bountiful harvest. The teachings of the Sravaka are like the dew exposed on the grass, the teachings of the Bodhisattva are like the heavy rain, all those who come in the great thousand worlds are nourished by the rain of the Dharma. The Kasuvi flower (Kasuvi, a type of flower) has no fragrance and is not liked by the world; the Sivi flower (Sivi, a type of flower) people like to pick, as well as the Udumbara flower (Udumbara, a legendary rare flower) and the lotus flower. The teachings of the Sravaka are like the Kasuvi flower, the fragrance of the Sravaka does not spread far; the teachings of the Bodhisattva are like the Sivi flower, liberating all beings to reach Nirvana (the state of liberation). Like a timid person walking in an empty swamp, it is not enough to be a great difficulty; walking among people is the great difficulty, to liberate all beings from birth and death. The teachings of the Sravaka are like walking in an empty swamp; the teachings of the Bodhisattva are like walking among people, liberating those who are confused by birth and death, guiding all those who are fearful.
縛筏浮度不多， 筏不能度往還； 譬如人造大船， 度無數得往還。 聲聞法如縛筏； 菩薩法如大船， 持七覺度一切， 脫愛慾過大海。 若如被鎧乘驢， 不可入大眾中； 被鎧人乘馬象， 行鬥戰得勝怨。 聲聞法如乘驢； 菩薩法乘馬象， 坐樹下降魔官， 救天上世間人。 虛空中滿星宿， 星宿眾夜不明； 月獨出為大明， 男女見大歡喜。 聲聞法如星宿； 菩薩法月獨明， 菩薩恩致安隱， 皆令發薩云若。 夜之冥螢火明， 人不以是為明； 日出光為大明， 有益於閻浮地。 聲聞法如螢火； 菩薩慧如日、月， 生死海行度人， 悉現明一切人。」
爾時，王阿阇貰聞女無愁憂說是偈默然，不識是何言。
舍利弗心念：「是語甚可怪，所說無掛礙，黠慧乃爾。我欲試之，知能歡喜而忍不？」
舍利弗謂女無愁憂：「卿於三乘志欲何求？」
女報言：「乘大悲、大慈于所求。」
舍利弗報言：「欲求摩訶衍三拔致耶？」
女答言：「不。」
舍利弗復問：「女行欲何求乃作師子吼？」
女答舍利弗：「于所求無所求，有所求則不為師子吼，無所住止能作師子吼。卿舍
【現代漢語翻譯】 現代漢語譯本 用簡陋的木筏渡河，不能多次往返； 譬如有人建造大船，可以運載無數人往返。 聲聞乘的佛法就像簡陋的木筏；菩薩乘的佛法就像巨大的船隻， 持有七覺支（七種覺悟的因素）可以度化一切眾生，脫離愛慾的苦海。 如果像身披鎧甲騎著驢子，就不能進入大眾之中； 身披鎧甲的人騎著戰馬或大象，在戰鬥中才能戰勝敵人。 聲聞乘的佛法就像騎著驢子；菩薩乘的佛法就像騎著戰馬或大象， 坐在菩提樹下，降伏魔官，救度天上和世間的人。 虛空中佈滿星辰，眾星在夜晚並不明亮； 只有月亮獨自出來，光芒大放，男女老少都非常歡喜。 聲聞乘的佛法就像星辰；菩薩乘的佛法就像明亮的月亮， 菩薩的恩德帶來安穩，使眾生都能發起薩云若（一切智）之心。 夜晚螢火蟲的光亮，人們不認為那是光明； 太陽出來光芒大放，對閻浮提（我們所居住的世界）有益。 聲聞乘的佛法就像螢火蟲；菩薩的智慧就像太陽和月亮， 在生死苦海中度化眾生，向所有人展現光明。 當時，阿阇貰（Ajatasattu）王聽到無愁憂（Vimala）女說了這偈語，默然不語，不明白其中的含義。 舍利弗（Sariputra）心想：『這話很奇怪，所說的沒有障礙，智慧如此之高。我想試探她，看看她是否能歡喜並忍耐？』 舍利弗問無愁憂女：『你對三乘（聲聞乘、緣覺乘、菩薩乘）的志向，想要追求什麼？』 無愁憂女回答說：『我追求的是大悲和大慈。』 舍利弗問：『你想要追求摩訶衍（Mahayana，大乘）三拔致（Samadhi，三昧）嗎？』 無愁憂女回答說：『不。』 舍利弗又問：『你修行想要追求什麼，竟然發出獅子吼？』 無愁憂女回答舍利弗：『對於所求，我無所求；有所求就不能發出獅子吼，無所執著才能發出獅子吼。你，舍利弗，』
【English Translation】 English version A raft used for crossing is not for many trips; Like a person who builds a large ship, it can carry countless people back and forth. The Dharma of Sravakas (Hearers) is like a tied raft; the Dharma of Bodhisattvas is like a large ship, Holding the seven factors of enlightenment, they cross over everything, escaping the sea of desire. If one is like a person wearing armor riding a donkey, they cannot enter the crowd; A person wearing armor riding a horse or elephant can win against enemies in battle. The Dharma of Sravakas is like riding a donkey; the Dharma of Bodhisattvas is like riding a horse or elephant, Sitting under the Bodhi tree, they subdue the demon officials, saving people in heaven and on earth. The empty sky is filled with stars, but the stars are not bright at night; Only the moon comes out alone, shining brightly, and men and women are very happy. The Dharma of Sravakas is like the stars; the Dharma of Bodhisattvas is like the bright moon, The Bodhisattva's grace brings peace, enabling all beings to generate the mind of Sarvajna (all-knowing wisdom). The light of fireflies at night is not considered light by people; The sun comes out, shining brightly, benefiting Jambudvipa (the world we live in). The Dharma of Sravakas is like fireflies; the wisdom of Bodhisattvas is like the sun and moon, In the sea of birth and death, they ferry people across, revealing light to all. At that time, King Ajatasattu (阿阇貰) heard the verses spoken by the maiden Vimala (無愁憂), and remained silent, not understanding their meaning. Sariputra (舍利弗) thought: 'These words are very strange, what she says is without hindrance, her wisdom is so high. I want to test her, to see if she can be joyful and patient?' Sariputra said to the maiden Vimala: 'What do you seek in the three vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana)?' The maiden replied: 'I seek great compassion and great kindness.' Sariputra asked: 'Do you seek Mahayana (摩訶衍) Samadhi (三拔致)?' The maiden replied: 'No.' Sariputra asked again: 'What do you seek in your practice that you roar like a lion?' The maiden replied to Sariputra: 'In what I seek, I seek nothing; if there is something sought, one cannot roar like a lion, only by dwelling nowhere can one roar like a lion. You, Sariputra,'
利弗以法取證，寧有聲聞、辟支佛法、摩訶衍法不？」
舍利弗答言：「無，諸法相一耳，空無所有。」
女問舍利弗：「諸法空，作何行法而設三乘？」
舍利弗答女言：「無所行。」
舍利弗復問女：「有佛法、無有佛法，有異無？」
女答尊者舍利弗：「近空及遠空有異無？」
舍利弗答言：「無異。」
女問舍利弗：「譬內空、外空，有異無？」
答言：「無異。」
「如是，舍利弗！得佛法、未得道法，適等無異。」
女為舍利弗種種說空、空法，舍利弗默然，無異辯才折答此言。
爾時，尊者摩訶目揵連謂女無愁憂：「見如來何異要言，聲聞、辟支佛所不能及知？」
女報尊者目揵連：「能知三千大千世界星宿數不？」
目揵連報女言：「我當禪定三昧觀本際。」
女謂目揵連：「怛薩阿竭一一持三昧視見恒沙中數人民意念所趣向，何況是星宿？以是故，知怛薩阿竭于諸法而有持。是故，聲聞、辟支佛所不及知。尊者目揵連！寧知十方佛剎中幾何天地當敗壞？幾何天地當合成？」
答女言：「不知。」
女復問目揵連：「寧知幾佛以過去？幾佛甫當來？幾佛今見在？」
答女言：「不知。」
【現代漢語翻譯】 現代漢語譯本 舍利弗以法來求證，難道有聲聞乘（Shravaka-yana，指聽聞佛法而修行的乘）、辟支佛乘（Pratyekabuddha-yana，指獨自覺悟的乘）、摩訶衍乘（Mahayana，指大乘佛教）的法門之分嗎？ 舍利弗回答說：『沒有，一切法的本質都是一樣的，都是空無所有的。』 女子問舍利弗：『既然一切法都是空，那麼修行什麼法才會有三乘的分別呢？』 舍利弗回答女子說：『沒有什麼需要修行的。』 舍利弗又問女子：『有佛法和沒有佛法，這兩者之間有區別嗎？』 女子回答尊者舍利弗：『近處的空和遠處的空，這兩者之間有區別嗎？』 舍利弗回答說：『沒有區別。』 女子問舍利弗：『比如內空和外空，這兩者之間有區別嗎？』 舍利弗回答說：『沒有區別。』 『正是這樣，舍利弗！得到佛法和沒有得到道法，實際上是相等沒有區別的。』 女子為舍利弗種種解說空、空法，舍利弗沉默不語，沒有辯才來反駁這些話。 這時，尊者摩訶目犍連（Mahamaudgalyayana）對無憂女子說：『你所見的如來（Tathagata，佛的稱號）的境界，有什麼特別之處，是聲聞和辟支佛所不能理解和知道的呢？』 女子回答尊者目犍連：『你能知道三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個宇宙單位）中星宿的數量嗎？』 目犍連回答女子說：『我可以通過禪定三昧（Samadhi，指專注的禪定狀態）來觀察其根本。』 女子對目犍連說：『怛薩阿竭（Tathagata，如來）能夠以三昧觀察恒河沙數（Ganges sand，形容極多的數量）的人民的意念所趨向，何況是星宿呢？因此，可知怛薩阿竭對於一切法都有掌握。所以，這是聲聞和辟支佛所不能理解和知道的。尊者目犍連！你知道十方佛剎（Buddha-kshetra，佛所教化的世界）中有多少天地會壞滅？有多少天地會形成嗎？』 目犍連回答女子說：『不知道。』 女子又問目犍連：『你知道有多少佛已經過去？有多少佛將要到來？有多少佛現在存在嗎？』 目犍連回答女子說：『不知道。』
【English Translation】 English version Shariputra, using the Dharma as evidence, are there separate teachings for Shravaka-yana (the vehicle of disciples who hear the teachings), Pratyekabuddha-yana (the vehicle of solitary realizers), and Mahayana (the Great Vehicle)? Shariputra replied, 'No, the nature of all dharmas is one and the same; they are all empty and without substance.' The woman asked Shariputra, 'If all dharmas are empty, then what practice leads to the establishment of the three vehicles?' Shariputra answered the woman, 'There is nothing to practice.' Shariputra further asked the woman, 'Is there a difference between the Buddha Dharma and the absence of the Buddha Dharma?' The woman replied to the venerable Shariputra, 'Is there a difference between emptiness that is near and emptiness that is far?' Shariputra answered, 'There is no difference.' The woman asked Shariputra, 'For example, is there a difference between inner emptiness and outer emptiness?' He answered, 'There is no difference.' 'Thus, Shariputra! Attaining the Buddha Dharma and not attaining the path are essentially equal and without difference.' The woman explained emptiness and the nature of emptiness to Shariputra in various ways. Shariputra remained silent, unable to refute her with any eloquence. At that time, the venerable Mahamaudgalyayana said to the woman without sorrow, 'What is so special about the Tathagata's (the title of a Buddha) realm that is beyond the understanding and knowledge of Shravakas and Pratyekabuddhas?' The woman replied to the venerable Maudgalyayana, 'Can you know the number of stars in the Trisahasra-Mahasahasra-lokadhatu (a cosmic unit in Buddhist cosmology)?' Maudgalyayana replied to the woman, 'I can observe its origin through meditative concentration (Samadhi).' The woman said to Maudgalyayana, 'The Tathagata can observe with Samadhi the direction of the thoughts of people as numerous as the sands of the Ganges, let alone the stars. Therefore, it is known that the Tathagata has mastery over all dharmas. This is why it is beyond the understanding and knowledge of Shravakas and Pratyekabuddhas. Venerable Maudgalyayana! Do you know how many worlds in the ten directions will be destroyed and how many will be formed?' He answered the woman, 'I do not know.' The woman further asked Maudgalyayana, 'Do you know how many Buddhas have passed, how many Buddhas are yet to come, and how many Buddhas are present now?' Maudgalyayana answered the woman, 'I do not know.'
女復問目揵連：「世間貪淫有幾人？喜瞋恚有幾人？愚癡者有幾人？盡行三事有幾人？不行三事有幾人？」
答言：「不知。」
女復問尊者摩訶目揵連：「世間有幾人求聲聞道？幾人求辟支佛道？幾人求摩訶衍？」
答女言：「不知。」
女復問目揵連：「世間有幾人求佛道？幾人不信佛道？幾人信九十六種道？幾人不信九十六種道？適無所信為有幾人？」
答言：「不知。」
女報目揵連：「怛薩阿竭悉知是事，復過於此，不可計、無有限，聲聞、辟支佛所不能及知。是故，怛薩阿竭于諸法而有持。尊者目揵連為怛薩阿竭所稱譽神足第一，寧曾至揵陀呵剎土(漢言香潔國)？是剎中有樹，以七寶而挍飾、以眾寶為樹、栴檀為華香？」
摩訶目揵連報女言：「本所不聞、本所不見，今乃聞是剎土名字，未曾所見聞。愿聞是剎中怛薩阿竭、阿羅訶、三耶三佛名字，今現在說經法不？」
女報言：「彼剎佛名香潔放光明怛薩阿竭、阿羅呵、三耶三佛，在彼剎說經法。」
女無愁憂于坐不起作瑞應三昧，念：「菩薩初發意求阿耨多羅三耶三佛，過聲聞、辟支佛上。如我至心，愿我香潔放光明怛薩阿竭、阿羅呵、三耶三佛現光明，使諸聲聞見其剎土、使國
【現代漢語翻譯】 現代漢語譯本 女子又問目犍連（Maudgalyayana）: '世間貪圖淫慾的人有多少？喜歡嗔怒的人有多少？愚癡的人有多少？完全奉行這三件事的人有多少？不奉行這三件事的人又有多少？' 目犍連回答說：'我不知道。' 女子又問尊者摩訶目犍連（Mahamaudgalyayana）：'世間有多少人追求聲聞道（Sravakayana）？有多少人追求辟支佛道（Pratyekabuddhayana）？有多少人追求摩訶衍（Mahayana）？' 目犍連回答女子說：'我不知道。' 女子又問目犍連：'世間有多少人追求佛道（Buddhayana）？有多少人不相信佛道？有多少人相信九十六種外道？有多少人不相信九十六種外道？有多少人是無所信的？' 目犍連回答說：'我不知道。' 女子告訴目犍連：'怛薩阿竭（Tathagata，如來）完全知道這些事情，而且知道的比這還要多，多到無法計算、沒有限度，不是聲聞和辟支佛所能知道的。因此，怛薩阿竭對一切法都有掌握。尊者目犍連被怛薩阿竭稱讚為神通第一，你曾經去過揵陀呵剎土（Gandhavati，漢譯為香潔國）嗎？那個剎土中有樹，用七寶裝飾，用各種寶物做樹，用栴檀做花香嗎？' 摩訶目犍連回答女子說：'我以前沒有聽說過，也沒有見過，現在才聽到這個剎土的名字，從未見過或聽過。我希望聽到這個剎土中怛薩阿竭、阿羅訶（Arhat，應供）、三耶三佛（Samyaksambuddha，正等覺）的名字，他們現在在那裡說法嗎？' 女子回答說：'那個剎土的佛名叫香潔放光明怛薩阿竭、阿羅訶、三耶三佛，他在那個剎土說法。' 女子無憂無慮地在座位上入瑞應三昧，心中想：'菩薩最初發心追求阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），超越聲聞和辟支佛。如果我真心誠意，愿香潔放光明怛薩阿竭、阿羅訶、三耶三佛顯現光明，讓所有聲聞見到他的剎土，讓國
【English Translation】 English version The woman then asked Maudgalyayana: 'How many people in the world are greedy for lust? How many are fond of anger? How many are foolish? How many completely practice these three things? How many do not practice these three things?' He answered, 'I do not know.' The woman then asked the venerable Mahāmaudgalyayana: 'How many people in the world seek the Sravakayana (path of the disciples)? How many seek the Pratyekabuddhayana (path of the solitary Buddhas)? How many seek the Mahayana (Great Vehicle)?' He answered the woman, 'I do not know.' The woman then asked Maudgalyayana: 'How many people in the world seek the Buddhayana (path of the Buddhas)? How many do not believe in the Buddhayana? How many believe in the ninety-six heretical paths? How many do not believe in the ninety-six heretical paths? How many are without any belief?' He answered, 'I do not know.' The woman told Maudgalyayana: 'The Tathagata (Thus Gone One) knows these things completely, and knows even more than this, so much that it is immeasurable and limitless, beyond the knowledge of the Sravakas and Pratyekabuddhas. Therefore, the Tathagata has mastery over all dharmas. Venerable Maudgalyayana, you are praised by the Tathagata as foremost in supernatural powers, have you ever been to the Gandhavati (Fragrant Land) realm? In that realm, are there trees adorned with seven treasures, with various jewels as trees, and sandalwood as fragrant flowers?' Mahāmaudgalyayana replied to the woman: 'I have never heard of it before, nor have I seen it. Now I hear the name of this realm, but I have never seen or heard of it. I wish to hear the names of the Tathagata, Arhat (Worthy One), and Samyaksambuddha (Perfectly Enlightened One) in that realm. Are they teaching the Dharma there now?' The woman replied: 'The Buddha in that realm is named Fragrant Light-Emitting Tathagata, Arhat, Samyaksambuddha, and he is teaching the Dharma in that realm.' The woman, without worry or sorrow, entered the auspicious Samadhi while seated, thinking: 'A Bodhisattva initially aspires to Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), surpassing the Sravakas and Pratyekabuddhas. If I am sincere, may the Fragrant Light-Emitting Tathagata, Arhat, Samyaksambuddha manifest light, so that all Sravakas may see his realm, and that the country'
中栴檀香香聞是間剎土。」
女無愁憂立是愿，於是香潔放光明怛薩阿竭、阿羅呵、三耶三佛尋時放身相光明，是剎諸聲聞皆見彼剎土香潔放光明怛薩阿竭、阿羅呵、三耶三佛于大眾中菩薩說經法、諸聲聞自於其處所聞彼佛所說法——皆佛威神之恩。
彼香潔怛薩阿竭、阿羅呵、三耶三佛持六十種音說——如女無愁憂所說無異——初發意求阿耨多羅三耶三菩是輩之人過聲聞、辟支佛上。
說是時，彌勒菩薩白佛言：「是栴檀香從何剎土來至是間，香乃如是？」
佛語彌勒菩薩：「女無愁憂與諸大聲聞共師子吼，有此善瑞故，現彼香潔放光明佛剎剎中栴檀香滿沙呵剎中。」
無愁憂女語尊者目揵連：「菩薩現功德變化如是者，有何當志於小道？」
女復問目揵連：「寧知揵陀剎去是遠近不？」
目揵連答曰：「不知。」
女謂目揵連：「如目連等滿是三千大千剎中，譬如蘆葦、干柘、竹、稻、草、木，令目連其數如此，時過一劫計彼佛剎無能計知其處，乃過爾所佛剎乃可得香潔放光明佛所治。」
爾時，香潔放光明佛即回光還歸本土，於是佛剎不復現。目揵連見此變異，默然無所言趣。
尊者摩訶迦葉謂女無愁憂：「寧見前釋迦文怛薩阿竭、阿羅呵、三
【現代漢語翻譯】 現代漢語譯本：中栴檀香的香氣瀰漫了這個剎土（剎土：佛所教化的世界）。 無憂女立下這樣的誓願后，香潔放光明怛薩阿竭（Tathagata，如來）、阿羅呵（Arhat，應供）、三耶三佛（Samyaksambuddha，正等覺）隨即放出自身的光明。這個剎土的所有聲聞（Sravaka，聽聞佛法而修行的人）都看見那個香潔放光明怛薩阿竭、阿羅呵、三耶三佛在大眾中為菩薩們說法，而聲聞們則在各自的處所聽聞佛所說的法——這都是佛的威神之力所致。 那位香潔怛薩阿竭、阿羅呵、三耶三佛以六十種音聲說法——與無憂女所說的並無二致——最初發心求阿耨多羅三耶三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的這些人，其功德遠勝于聲聞和辟支佛（Pratyekabuddha，獨覺）。 這時，彌勒菩薩（Maitreya Bodhisattva）對佛說：『這栴檀香是從哪個剎土來到這裡的，香氣竟然如此？』 佛告訴彌勒菩薩：『無憂女與諸大聲聞一同獅子吼（比喻說法時的威猛氣勢），因此有此善瑞，顯現出那個香潔放光明佛剎中的栴檀香充滿娑婆剎土（Saha-kshetra，我們所處的世界）。』 無憂女對尊者目犍連（Maudgalyayana）說：『菩薩所顯現的功德變化如此，又有什麼理由應當志向于小乘道呢？』 無憂女又問目犍連：『您知道揵陀剎（Gandha-kshetra，香潔世界）離這裡有多遠嗎？』 目犍連回答說：『不知道。』 無憂女對目犍連說：『即使像目犍連這樣的人充滿三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個世界），如同蘆葦、干蔗、竹子、稻草、木頭一樣多，讓目犍連的數量如此之多，經過一劫（kalpa，極長的時間單位）的時間來計算那個佛剎，也無法得知其確切位置。要經過如此多的佛剎，才能到達香潔放光明佛所教化的世界。』 這時，香潔放光明佛隨即收回光明，返回自己的本土，於是那個佛剎不再顯現。目犍連見到這種變化，默然無語。 尊者摩訶迦葉（Mahakasyapa）對無憂女說：『您是否見過之前的釋迦文怛薩阿竭（Sakyamuni Tathagata，釋迦牟尼如來）、阿羅呵、三耶三佛？』
【English Translation】 English version: The fragrance of the middle sandalwood permeated this ksetra (Buddha-field). After the woman Without Sorrow made this vow, Fragrant-Pure-Radiant Tathagata, Arhat, Samyaksambuddha immediately emitted light from their bodies. All the Sravakas (hearers) in this ksetra saw that Fragrant-Pure-Radiant Tathagata, Arhat, Samyaksambuddha were preaching the Dharma to the Bodhisattvas in the assembly, and the Sravakas themselves heard the Dharma spoken by that Buddha in their respective places—all due to the power of the Buddha's divine might. That Fragrant-Pure-Radiant Tathagata, Arhat, Samyaksambuddha preached with sixty kinds of sounds—no different from what the woman Without Sorrow had said—those who initially aspire to Anuttara-samyak-sambodhi (supreme perfect enlightenment) surpass the Sravakas and Pratyekabuddhas (solitary realizers). At that time, Maitreya Bodhisattva said to the Buddha, 'From which ksetra did this sandalwood fragrance come to this place, that its fragrance is so extraordinary?' The Buddha told Maitreya Bodhisattva, 'The woman Without Sorrow and the great Sravakas roared like lions (a metaphor for the powerful proclamation of the Dharma), and therefore, this auspicious sign appeared, with the sandalwood fragrance from that Fragrant-Pure-Radiant Buddha-ksetra filling the Saha-kshetra (the world we inhabit).' The woman Without Sorrow said to the Venerable Maudgalyayana, 'Since the Bodhisattvas manifest such meritorious transformations, what reason is there to aspire to the lesser vehicle?' The woman then asked Maudgalyayana, 'Do you know how far the Gandha-kshetra (fragrant world) is from here?' Maudgalyayana replied, 'I do not know.' The woman said to Maudgalyayana, 'Even if there were as many Maudgalyayanas as there are reeds, sugar canes, bamboos, rice, grass, and trees filling the three thousand great thousand worlds (a vast cosmic system), and if the number of Maudgalyayanas were like that, even after a kalpa (an extremely long period of time) of calculating that Buddha-ksetra, one could not know its exact location. Only after passing through that many Buddha-ksetras could one reach the realm governed by the Fragrant-Pure-Radiant Buddha.' At that time, the Fragrant-Pure-Radiant Buddha immediately withdrew the light and returned to their own land, and then that Buddha-ksetra no longer appeared. Maudgalyayana, seeing this transformation, remained silent and had nothing to say. The Venerable Mahakasyapa said to the woman Without Sorrow, 'Have you seen the previous Sakyamuni Tathagata, Arhat, Samyaksambuddha?'
耶三菩不耶？可得見佛色身，使佛有所說？云何
「見我色者、 聞我聲者， 愚癡不信， 是人不見。 以法見佛， 佛者法身， 法者難曉， 以是叵見。」
爾時，尊者摩訶迦葉作是念：「女曾見釋迦文怛薩阿竭、阿羅呵、三耶三佛不？」
女答迦葉言：「然。我見怛薩阿竭、阿羅呵、三耶三佛，不持肉眼見、不色見、不無色見、亦不持天眼見，亦不持痛癢、思想、生死、識眼見，亦不智慧眼見、亦不想識見、亦不法眼見、亦不身見、亦不佛眼見、亦不命見。摩訶迦葉！我見怛薩阿竭——如尊者摩訶迦葉者——為無、大明。樂世間生，自謂有身，緣一覺行，念欲見道。」
摩訶迦葉謂女：「設是法無有主，愚癡者乃樂生，自謂是我身、一切萬物是我所，有法想，不于中邊得見，從何而化生？」
女謂摩訶迦葉：「諸法不可得見，是故法無形。如是不可得見，如何生？」
摩訶迦葉謂女：「佛法亦空、無所有。」
女復謂摩訶迦葉：「欲得見無上正真法者，當如法。」
摩訶迦葉報女：「白衣法我欲聞，況佛道不欲聞？」
女謂摩訶迦葉：「法不見有、亦不見無。」
摩訶迦葉謂女：「是法無。」
女復謂摩訶迦葉：「諸法皆空
【現代漢語翻譯】 現代漢語譯本：耶三菩（Yē sān pú，指佛陀）不耶？可以見到佛的色身，讓佛有所說法嗎？怎麼才能見到？ 『見到我色身的人，聽到我聲音的人，都是愚癡不信的人，這樣的人是見不到佛的。要以法來見佛，佛是法身，法是難以理解的，因此是無法用肉眼見到的。』 當時，尊者摩訶迦葉（Móhē Jiāyè，佛陀十大弟子之一，以頭陀苦行著稱）這樣想：『你曾經見過釋迦文怛薩阿竭（Shìjiāmóuńi Dáshā Ājié，即釋迦牟尼佛的另一種稱謂）、阿羅呵（Āluóhē，應供，指佛陀的稱號之一）、三耶三佛（Sānyēsānfó，正等覺，指佛陀的稱號之一）嗎？』 女子回答迦葉說：『是的。我見過怛薩阿竭、阿羅呵、三耶三佛，但不是用肉眼見到的，不是用色見到的，不是用無色見到的，也不是用天眼見到的，也不是用痛癢、思想、生死、識眼見到的，也不是用智慧眼見到的，也不是用想識見到的，也不是用法眼見到的，也不是用身見到的，也不是用佛眼見到的，也不是用命見到的。摩訶迦葉！我見到的怛薩阿竭——就像尊者摩訶迦葉一樣——是無、是大光明。他們樂於在世間出生，自認為有身體，執著於一種覺悟的修行，想要見到道。』 摩訶迦葉對女子說：『如果這個法沒有主宰，愚癡的人才會樂於出生，自認為有身體，認為一切萬物都是我所擁有的，有法的執著，不能從中邊見到真理，那他們是從哪裡化生出來的呢？』 女子對摩訶迦葉說：『諸法是不可見的，所以法沒有形狀。既然是不可見的，又怎麼會產生呢？』 摩訶迦葉對女子說：『佛法也是空無所有的。』 女子又對摩訶迦葉說：『想要見到無上正真法的人，應當如法修行。』 摩訶迦葉回答女子說：『白衣的法我都想聽，更何況佛道呢？』 女子對摩訶迦葉說：『法既不是可見的，也不是不可見的。』 摩訶迦葉對女子說：『這個法是虛無的。』 女子又對摩訶迦葉說：『諸法皆是空性的。』
【English Translation】 English version: Is Yē sān pú (Buddha) not so? Can one see the Buddha's physical form and have the Buddha speak? How can it be done? 'Those who see my physical form and hear my voice are foolish and do not believe; such people do not see. One must see the Buddha through the Dharma; the Buddha is the Dharma body, and the Dharma is difficult to understand, therefore it cannot be seen with the physical eye.' At that time, the Venerable Mahākāśyapa (Móhē Jiāyè, one of the ten major disciples of the Buddha, known for his ascetic practices) thought: 'Have you ever seen Śākyamuni Tathāgata (Shìjiāmóuńi Dáshā Ājié, another name for Shakyamuni Buddha), Arhat (Āluóhē, worthy of offerings, one of the titles of the Buddha), Samyaksaṃbuddha (Sānyēsānfó, fully enlightened one, one of the titles of the Buddha)?' The woman replied to Kāśyapa: 'Yes. I have seen the Tathāgata, Arhat, Samyaksaṃbuddha, but not with the physical eye, not with the eye of form, not with the eye of formlessness, nor with the divine eye, nor with the eye of pain, thought, birth and death, or consciousness, nor with the eye of wisdom, nor with the eye of thought and consciousness, nor with the eye of Dharma, nor with the eye of the body, nor with the eye of the Buddha, nor with the eye of life. Mahākāśyapa! The Tathāgata I see—like the Venerable Mahākāśyapa—is nothingness, is great light. They are happy to be born in the world, believing they have a body, clinging to a practice of enlightenment, wanting to see the Way.' Mahākāśyapa said to the woman: 'If this Dharma has no master, only the foolish would be happy to be born, believing they have a body, thinking all things are mine, having attachments to the Dharma, unable to see the truth from the middle or the edge, then from where are they transformed?' The woman said to Mahākāśyapa: 'All Dharmas are invisible, therefore Dharma has no form. Since it is invisible, how can it be born?' Mahākāśyapa said to the woman: 'The Buddha's Dharma is also empty and without substance.' The woman again said to Mahākāśyapa: 'Those who wish to see the unsurpassed true Dharma should practice according to the Dharma.' Mahākāśyapa replied to the woman: 'I want to hear the Dharma of the layperson, let alone the Buddha's Way?' The woman said to Mahākāśyapa: 'The Dharma is neither visible nor invisible.' Mahākāśyapa said to the woman: 'This Dharma is nothingness.' The woman again said to Mahākāśyapa: 'All Dharmas are empty.'
、無有形，不可從諦得見。若善男子、善女人慾見佛身相，自凈其行，於行清凈得見諸凈，是則純熟。」
摩訶迦葉謂女：「云何自凈其行純熟者？」
女謂摩訶迦葉：「能自觀身空者悉入諸法空，諸法亦不減、亦不增，是為自見諸凈。」
摩訶迦葉謂女：「何等謂身空？」
女報：「空盡空是，是身為空；諸法空亦如是。」
摩訶迦葉復問女無愁憂：「從何聞是法乃能信諦？佛有二事因緣得信：聞他人善、自念其行。」
女報迦葉：「他人智說可聞，爾乃自觀身造行。」女報摩訶迦葉：「若自智慧，復觀一切智，以明為師。」
摩訶迦葉報女：「云何自知身行善？」
女答言：「聞法觀善，身行善則見善造行。」
摩訶迦葉報女：「云何菩薩自觀身行善？」
女答摩訶迦葉：「菩薩法與一切天下人共合適、不疏遠，是則菩薩身行善。」女復報摩訶迦葉：「當來法、過去法、今現在法，意無增減，是為行菩薩法。」
摩訶迦葉問女：「云何見法無所增、無所減？」
女報摩訶迦葉：「有二事：有法、無法，不增、不減，作是念是為自見身意行。見身意行則為無所見知，摩訶迦葉！自見其身。」
迦葉謂女：「云何自見其身？」
【現代漢語翻譯】 現代漢語譯本：佛陀的形象沒有固定的形狀，不能通過觀察實相來見到。如果善男子、善女人想要見到佛的形相，就應當凈化自己的行為，在行為清凈時就能見到各種清凈的景象，這樣才能達到純熟的境界。 摩訶迦葉問這位女子：『如何才能使自己的行為凈化達到純熟呢？』 女子回答摩訶迦葉：『能夠觀察到自身是空性的，就能領悟到一切法都是空性的，而諸法既不會減少也不會增加，這就是自己見到清凈的境界。』 摩訶迦葉問女子：『什麼叫做身空呢？』 女子回答說：『空盡了空，這就是身空；諸法空也是如此。』 摩訶迦葉又問這位無憂愁的女子：『你從哪裡聽到這些佛法，才能夠如此深信不疑？佛陀有兩件事因緣使人產生信仰：一是聽到他人的善行，二是自己反思自己的行為。』 女子回答迦葉：『他人的智慧之言可以聽聞，然後自己觀察自身的行為。』女子又對摩訶迦葉說：『如果自己有智慧，再觀察一切智慧，以光明為老師。』 摩訶迦葉問女子：『如何才能知道自己的行為是善的呢？』 女子回答說：『聽聞佛法，觀察善行，如果自己的行為是善的，就能看到自己所造的善行。』 摩訶迦葉問女子：『菩薩如何觀察自己的行為是善的呢？』 女子回答摩訶迦葉：『菩薩的法與天下所有人都相契合，不疏遠，這就是菩薩的行為是善的。』女子又對摩訶迦葉說：『對於未來的法、過去的法、現在的法，心中沒有增減，這就是在修行菩薩的法。』 摩訶迦葉問女子：『如何才能見到法既沒有增加也沒有減少呢？』 女子回答摩訶迦葉：『有兩種情況：有法和無法，都不增加也不減少，這樣想就是自己見到身意的行為。見到身意的行為就是無所見知，摩訶迦葉！自己見到自己的身。』 迦葉問女子：『如何才能自己見到自己的身呢？』
【English Translation】 English version: 'The Buddha's form has no fixed shape and cannot be seen by observing reality. If a virtuous man or woman wishes to see the Buddha's form, they should purify their actions. When their actions are pure, they will see various pure sights, and thus they will reach a state of maturity.' Mahakasyapa asked the woman, 'How does one purify their actions to reach maturity?' The woman replied to Mahakasyapa, 'Being able to observe that one's own body is empty allows one to realize that all dharmas are empty, and that dharmas neither decrease nor increase. This is seeing purity for oneself.' Mahakasyapa asked the woman, 'What is meant by the emptiness of the body?' The woman replied, 'The exhaustion of emptiness is the emptiness of the body; the emptiness of all dharmas is also like this.' Mahakasyapa further asked the woman without sorrow, 'From where did you hear these teachings that you believe so deeply? There are two causes for faith in the Buddha: hearing of the good deeds of others and reflecting on one's own actions.' The woman replied to Kasyapa, 'The wise words of others can be heard, and then one observes one's own actions.' The woman further said to Mahakasyapa, 'If one has wisdom, then observe all wisdom, taking light as the teacher.' Mahakasyapa asked the woman, 'How does one know that their actions are good?' The woman replied, 'By hearing the Dharma and observing good actions. If one's actions are good, one will see the good actions one has created.' Mahakasyapa asked the woman, 'How does a Bodhisattva observe that their actions are good?' The woman replied to Mahakasyapa, 'The Bodhisattva's Dharma is in harmony with all people under heaven, not distant. This is how a Bodhisattva's actions are good.' The woman further said to Mahakasyapa, 'For future dharmas, past dharmas, and present dharmas, there is no increase or decrease in the mind. This is practicing the Bodhisattva's Dharma.' Mahakasyapa asked the woman, 'How does one see that the Dharma neither increases nor decreases?' The woman replied to Mahakasyapa, 'There are two situations: with dharma and without dharma, neither increasing nor decreasing. Thinking this way is seeing the actions of one's own body and mind. Seeing the actions of one's body and mind is seeing nothing to be known. Mahakasyapa! See your own body.' Kasyapa asked the woman, 'How does one see their own body?'
女報言：「如摩訶迦葉，自度身，不見一切人。」
摩訶迦葉答言：「我無所見。」
女報摩訶迦葉：「諸法適無所舍、亦無所著。」
摩訶迦葉默然，無以加報。
爾時，尊者須菩提聞是語——為甚難，甚難——大歡喜，問女無愁憂：「從何得大利乃有此辯？」
女報須菩提：「亦無得利、亦無不得利。慧亦不見法、法亦不見慧，亦不內觀、亦不外觀，是則慧。所以者何？須菩提！言有法者則非法。如，尊者須菩提！第一樂空閑處法，為有處、有說，為有慧，無有慧？慧無所說。」
須菩提報女言：「不持空閑處、有法處得慧，是法見不是可說、不可出。」
女報須菩提：「一切法悉如是，無從見、無從取，云何得大利而有慧？」
須菩提報女言：「設空無有慧，何從有是語？」
女問須菩提：「寧聞山中大呼有響聲來應不？一切法悉如是，信不言信是響。有慧、無慧，本無慧，是響因聲而合成。」
女問須菩提：「是響出，為有響像無？」
報女言：「響無形像，響因空而有名。一切法如響，因空而出生。」
女報須菩提：「一切法、法所說，從空生。」
須菩提問女言：「若一切法從空生，何以故佛說世間當來佛如恒沙
【現代漢語翻譯】 現代漢語譯本：
女子說道：『像摩訶迦葉（Mahakasyapa，佛陀的十大弟子之一），他只度化自己，不看顧其他人。』 摩訶迦葉回答說：『我沒有什麼可見的。』 女子對摩訶迦葉說：『一切法既沒有可以捨棄的，也沒有可以執著的。』 摩訶迦葉沉默不語，無話可答。 這時，尊者須菩提（Subhuti，佛陀的十大弟子之一）聽到這些話——覺得非常難得，非常難得——非常歡喜，問這位名叫無憂的女子：『你從哪裡得到如此大的利益，才擁有這樣的辯才？』 女子回答須菩提：『既沒有得到利益，也沒有沒有得到利益。智慧也看不見法，法也看不見智慧，既不向內觀察，也不向外觀察，這就是智慧。為什麼呢？須菩提！說有法，那就不是法。就像，尊者須菩提！第一樂於空閑之處的法，是有處所、有說法，是有智慧，還是沒有智慧？智慧是無法言說的。』 須菩提對女子說：『不執著于空閑之處，也不執著于有法之處而得到的智慧，這種法見是不可說、不可表達的。』 女子對須菩提說：『一切法都是如此，無從看見，無從獲取，又怎麼能說得到大利而有智慧呢？』 須菩提對女子說：『假設空無一物，沒有智慧，那這些話又從何而來呢？』 女子問須菩提：『你是否聽過山中大喊會有回聲傳來？一切法都是如此，相信回聲，但不能說回聲是真實存在的。有智慧，沒有智慧，本來就沒有智慧，回聲是因聲音而形成的。』 女子問須菩提：『回聲出現，是有回聲的形象還是沒有？』 須菩提回答女子說：『回聲沒有形象，回聲因空而得名。一切法都像回聲，因空而生。』 女子對須菩提說：『一切法，法所說的，都是從空而生。』 須菩提問女子說：『如果一切法都是從空而生，那為什麼佛說未來世間會有像恒河沙一樣多的佛出現呢？』
【English Translation】 English version:
The woman said: 'Like Mahakasyapa (one of the Buddha's ten great disciples), he only liberates himself and does not look after others.' Mahakasyapa replied: 'I have nothing to see.' The woman said to Mahakasyapa: 'All dharmas have neither anything to abandon nor anything to cling to.' Mahakasyapa remained silent, having nothing to add. At that time, the venerable Subhuti (one of the Buddha's ten great disciples) heard these words—finding them very rare, very rare—and was greatly delighted. He asked the woman named No Sorrow: 'From where did you obtain such great benefit to possess such eloquence?' The woman replied to Subhuti: 'There is neither obtaining benefit nor not obtaining benefit. Wisdom also does not see dharma, and dharma does not see wisdom. It neither looks inward nor outward; this is wisdom. Why is that? Subhuti! To say there is dharma is not dharma. Like, venerable Subhuti! The dharma that delights in secluded places, is there a place, is there a teaching, is there wisdom, or is there no wisdom? Wisdom is beyond words.' Subhuti said to the woman: 'The wisdom obtained by not clinging to secluded places, nor clinging to places where dharma exists, this dharma-view is unspeakable and inexpressible.' The woman said to Subhuti: 'All dharmas are like this, with nothing to see, nothing to grasp. How can one say that one has obtained great benefit and has wisdom?' Subhuti said to the woman: 'If emptiness is without wisdom, then where do these words come from?' The woman asked Subhuti: 'Have you ever heard an echo coming back from a shout in the mountains? All dharmas are like this. Believe in the echo, but do not say the echo is real. There is wisdom, there is no wisdom, originally there is no wisdom. The echo is formed by sound.' The woman asked Subhuti: 'When an echo appears, does it have an image or not?' Subhuti replied to the woman: 'An echo has no image. An echo is named because of emptiness. All dharmas are like an echo, born from emptiness.' The woman said to Subhuti: 'All dharmas, as spoken by dharma, are born from emptiness.' Subhuti asked the woman: 'If all dharmas are born from emptiness, then why did the Buddha say that in the future, there will be as many Buddhas in the world as there are sands in the Ganges?'
數？」
女報須菩提：「欲得知法所生處耶？」
答言：「欲知。」
「所生處無所生，無所生是生處。須菩提！恒沙等不見從如來去、亦無所至，所以作佛者何？法不從發意、亦不止意？」
須菩提報女言：「是說為第一，未生、未起。」
女報須菩提：「所說皆第一，若說、若不說亦第一。一切無所生、不可說，不可說不離佛法。」
須菩提報女言：「甚難，居家為道乃有此辯，博覽眾要，深入微妙。」
女報須菩提：「菩薩亦無居家、亦無出家，亦無沙門、亦無不沙門。所以者何？以心意為行，行者以智為上、以黠為善。」
須菩提問：「菩薩有幾處止？愿聞其說。」
女報須菩提：「菩薩持八法住，是故止。處在所止、無所不止，聲聞中第一。何等為八法？住菩薩常行善意，至心求佛無轉誨；一。以大慈救護天上、天下人；二。不捨大哀，離世間法，于身命無所著；三。行漚和拘舍羅，不可計智皆發意求佛；四。常行勇猛，不厭見聞求諸法；五。悉知菩薩行處；六。悉救一切人意；七。其智不從他人，受一切法自證得忍；八。如是，須菩提！持是八法行，在所止處過諸羅漢、辟支佛上。」
於是，須菩提默然。
爾時，尊者羅云問無愁
【現代漢語翻譯】 現代漢語譯本 「（你）在數什麼？」 女子告訴須菩提：「你想知道法是從哪裡產生的嗎？」 須菩提回答說：「想知道。」 「（法）產生之處是無所產生，無所產生才是產生之處。須菩提！就像恒河沙一樣多的（佛），你看不見他們從如來那裡來，也沒有到哪裡去，那麼成就佛的原因是什麼呢？法不是從發心開始，也不是在發心處停止。」 須菩提告訴女子說：「這說法是第一義諦，未生、未起。」 女子告訴須菩提：「所說的都是第一義諦，無論是說還是不說，也都是第一義諦。一切都是無所生，不可說，不可說也不離佛法。」 須菩提告訴女子說：「太難了，在家修行的人竟然有這樣的辯才，博覽眾經要義，深入微妙之處。」 女子告訴須菩提：「菩薩既沒有在家，也沒有出家，既不是沙門（出家修行者），也不是非沙門。為什麼呢？因為以心意作為行為，行為以智慧為上，以精明為善。」 須菩提問：「菩薩有幾個安住之處？希望聽您說說。」 女子告訴須菩提：「菩薩持守八種法而安住，因此而止息。安住在所安住之處，又無所不安住，是聲聞弟子中的第一。哪八種法呢？安住于菩薩常行善意，至誠求佛不改變；一。以大慈悲救護天上、天下的人；二。不捨大悲，遠離世間法，對於身命沒有執著；三。修行方便善巧，不可計量的智慧都發心求佛；四。常行勇猛，不厭倦見聞求取諸法；五。完全知道菩薩的修行之處；六。完全救度一切眾生的心意；七。他的智慧不從他人那裡獲得，對於一切法自己證悟而得到忍可；八。像這樣，須菩提！持守這八種法修行，在所安住之處超越一切羅漢（證得阿羅漢果位的修行者）、辟支佛（獨覺佛）之上。」 於是，須菩提默然不語。 這時，尊者羅云問無愁（一位菩薩的名字）
【English Translation】 English version 「What are you counting?」 The woman said to Subhuti, 「Do you want to know where the Dharma arises from?」 Subhuti replied, 「I want to know.」 「The place of arising is no arising, and no arising is the place of arising. Subhuti! Like the sands of the Ganges, you do not see them coming from the Tathagata, nor do they go anywhere. So what is the cause of becoming a Buddha? The Dharma does not begin with the intention, nor does it stop at the intention.」 Subhuti said to the woman, 「This teaching is the first principle, unborn and unarisen.」 The woman said to Subhuti, 「All that is said is the first principle, whether it is spoken or unspoken, it is also the first principle. Everything is unarisen, unspeakable, and the unspeakable is not separate from the Buddha Dharma.」 Subhuti said to the woman, 「It is very difficult. A householder has such eloquence, widely versed in the essentials, and deeply understands the subtle.」 The woman said to Subhuti, 「A Bodhisattva is neither a householder nor a renunciate, neither a Shramana (a renunciate practitioner) nor a non-Shramana. Why? Because they take intention as action, and action is based on wisdom, and cleverness is good.」 Subhuti asked, 「How many abodes does a Bodhisattva have? I wish to hear about it.」 The woman said to Subhuti, 「A Bodhisattva abides by holding eight dharmas, and therefore rests. Abiding in the place of abiding, yet not abiding anywhere, they are the first among the Shravakas (hearers). What are the eight dharmas? Abiding in the Bodhisattva』s constant practice of good intention, sincerely seeking Buddhahood without changing; one. With great compassion, protecting beings in heaven and on earth; two. Not abandoning great sorrow, being detached from worldly dharmas, and having no attachment to life; three. Practicing skillful means, with immeasurable wisdom, all aspiring to Buddhahood; four. Constantly practicing courage, not weary of seeing and hearing, seeking all dharmas; five. Fully knowing the Bodhisattva』s practice; six. Fully saving the minds of all beings; seven. Their wisdom does not come from others, they realize and attain forbearance through their own understanding of all dharmas; eight. Thus, Subhuti! Holding these eight dharmas in practice, in the place of abiding, they surpass all Arhats (those who have attained Arhatship) and Pratyekabuddhas (solitary Buddhas).」 Thereupon, Subhuti remained silent. At that time, the Venerable Rahula asked Wu Chou (a Bodhisattva's name)
憂女：「乃作是解、曉了眾要、總持智慧，何故自坐金床，穢濁無謙卑恭敬之心，自處高床與大比丘難說經法？吾曾聞佛說：『人無疾病不得處高床及臥聽而說經法。』」
女報尊者羅云：「寧知世間以何為凈？何等不凈？」
羅云報女言：「世間有持戒信受不犯者是則為凈，若有犯者則為不凈。」
女報羅云：「且止，未曉、未了。所以者何？羅云！持戒信受不犯者是則不凈，其犯戒者是為凈。所以者何？不倚凈慧則有凈，不凈本無，無凈、不凈。諸阿羅漢所見如是，其犯戒者為凈。所以者何？羅云！以離於戒不復學，可至無極慧，遠離惡道、過於世間，是故謂為離戒。」
羅云報女：「其人立愿、不立愿有異無？」
女報言：「尊者羅云！譬如紫磨黃金持作眾物——珠環、瓔鎖——已作、未作，前色、后色，有異無？」
報言：「無異。」
「如是，羅云！何故嫌處高床、不恭敬謙？苦者，意行是本。羅云！昔菩薩以草蓐于地為坐，過於聲聞坐梵天坐。」
羅云復問：「云何坐得過聲聞坐于梵天？」
「仁者羅云！菩薩于樹下以草為坐，三千世界剎土釋梵四天王及世間，上至三十三天，其中人民、大鬼神皆來問訊菩薩，中有頭面禮菩薩足者、有跪拜者、
【現代漢語翻譯】 現代漢語譯本 憂女問道：『你如此理解，通曉一切要義，總持智慧，為何卻自坐金床，毫無謙卑恭敬之心，自處高位與大比丘們講經說法？我曾聽佛說：』人若無病，不得坐高床或躺臥聽經說法。』 女子問尊者羅云：『你認為世間什麼為凈？什麼為不凈？』 羅云回答女子說：『世間持戒並信守不犯者為凈，若有犯戒者則為不凈。』 女子對羅云說：『且慢，你尚未理解。為何如此說呢？羅云！持戒並信守不犯者實為不凈，而犯戒者才是凈。為何如此說呢？不依賴凈慧則有凈，不凈本無，無所謂凈與不凈。諸阿羅漢所見皆是如此，所以犯戒者為凈。為何如此說呢？羅云！因為他們已脫離戒律，不再需要學習，可達到無極智慧，遠離惡道，超越世間，所以說他們是脫離戒律的。』 羅云問女子：『那麼，立愿與不立愿之間有區別嗎？』 女子回答說：『尊者羅云！譬如紫磨黃金，用來製作各種物品——珠環、瓔珞——無論已製作或未製作，之前的顏色和之後的顏色，有區別嗎？』 羅云回答說：『沒有區別。』 女子說：『正是如此，羅云！為何要嫌棄我坐高床，不恭敬謙卑呢？苦的根源在於意念的執著。羅云！過去菩薩以草蓆為坐，其功德遠勝于聲聞所坐的梵天之座。』 羅云又問：『如何坐才能勝過聲聞所坐的梵天之座呢？』 女子回答說：『仁者羅云！菩薩在樹下以草為坐，三千世界剎土的釋梵（帝釋天和梵天）四天王以及世間，上至三十三天，其中的人民、大鬼神都來問候菩薩，其中有頭面禮菩薩足的，有跪拜的，』
【English Translation】 English version The worried woman asked: 'You have such understanding, comprehending all essentials, and possessing wisdom, why do you sit on a golden bed, lacking humility and respect, placing yourself in a high position to preach the Dharma to the great Bhikkhus? I have heard the Buddha say: 「Those who are not ill should not sit on a high bed or lie down while listening to the Dharma.」' The woman asked Venerable Rahula: 'What do you consider pure in this world? What is impure?' Rahula replied to the woman: 'In this world, those who uphold the precepts and do not violate them are considered pure, while those who violate them are considered impure.' The woman said to Rahula: 'Hold on, you have not understood. Why do I say this? Rahula! Those who uphold the precepts and do not violate them are actually impure, while those who violate them are pure. Why do I say this? Because without relying on pure wisdom, there is purity; impurity is fundamentally non-existent, there is neither purity nor impurity. All Arhats see it this way, so those who violate the precepts are pure. Why do I say this? Rahula! Because they have already transcended the precepts and no longer need to learn them, they can attain boundless wisdom, escape evil paths, and surpass the world, therefore it is said that they have transcended the precepts.' Rahula asked the woman: 'Then, is there a difference between making a vow and not making a vow?' The woman replied: 'Venerable Rahula! For example, if pure gold is used to make various objects—beads, rings, necklaces—whether they are made or not, is there a difference between the previous color and the later color?' Rahula replied: 'There is no difference.' The woman said: 'It is just like that, Rahula! Why do you dislike me sitting on a high bed, lacking respect and humility? The root of suffering lies in the attachment of the mind. Rahula! In the past, Bodhisattvas sat on grass mats on the ground, and their merit surpassed the Brahma seats of the Sravakas (hearers).' Rahula asked again: 'How can sitting surpass the Brahma seats of the Sravakas?' The woman replied: 'Kind Rahula! When a Bodhisattva sits on grass under a tree, the Sakra (Indra) and Brahma (Brahma) kings of the three thousand world realms, the Four Heavenly Kings, and the people and great spirits of the world, up to the Thirty-three Heavens, all come to greet the Bodhisattva. Some bow their heads to the Bodhisattva's feet, some kneel and worship,'
有揖讓者、中有叉手者，為爾不？羅云！」
羅云答言：「有是，有是。」
「羅云當知，菩薩處意高下，非謂床坐，是故，過聲聞坐、梵天。當作是知。」
爾時，王阿阇貰告女無愁憂：「汝不知耶？尊者羅云是遮迦越王種尊第一，信用道德故，少小棄家行作沙門、棄遮迦越國。是佛釋迦文子，持戒第一。汝云何反輕戲不以禮敬？」
女白王：「止，莫說是語。寧可以神丹之珠比之於水精？王曾見師子當生蟲狐？遮迦王子豈當爲小國王？」
王言：「不爾。」
女復白王：「當知是因緣，彼羅云不從怛薩阿竭為父母胞胎生。怛薩阿竭師子行皆降伏九十六種道，神通之智悉具足，為大聖猛，一切諸法悉了知，無所掛礙，等知一切人心所念，知當來、過去、今在悉曉知，為大醫王療人苦痛，常勸助一切轉法輪。舍利弗、摩訶目揵連、摩訶迦葉、須菩提、䗍越、羅云、阿難，如是輩聞法皆奉行，猶非是佛之子。」
爾時，諸尊聲聞在大眾中，女為說經法。女白王：「過去阿僧祇劫有佛名提和竭羅。時婆羅門女字須羅陀(漢言鮮潔辯)，復有婆羅門子字鞞多衛。提和竭羅怛薩阿竭時，持華五莖散佛上。時賣華女發心，愿欲世世為夫婦，乃至於得佛。復發心求摩訶衍。乃爾時過去
【現代漢語翻譯】 現代漢語譯本： 「有人行揖讓之禮，有人合掌致意，這是爲了你嗎，羅云？」 羅云回答說：「是的，是的。」 「羅云應當知道，菩薩所處的地位高下，不是指床座，因此，超越了聲聞的座位和梵天。應當這樣理解。」 這時，阿阇世王告訴女兒無憂：「你不知道嗎？尊者羅云是遮迦越王（轉輪聖王）的後裔，最為尊貴，因為信奉道德，從小就捨棄家庭出家修行，成為沙門，放棄了遮迦越國。他是佛陀釋迦牟尼的兒子，持戒第一。你為什麼反而輕慢戲弄，不以禮敬待他呢？」 女兒對國王說：「停止，不要再說這樣的話。難道可以用神丹之珠比作水精嗎？國王曾見過獅子生出蟲狐嗎？遮迦王子的地位難道會是小國王嗎？」 國王說：「不會。」 女兒又對國王說：「應當知道這個因緣，羅云不是從怛薩阿竭（如來）的父母胞胎所生。怛薩阿竭像獅子一樣行走，降伏了九十六種外道，神通智慧都具足，是大聖猛者，一切諸法都了知，沒有障礙，平等知曉一切人心中的念頭，知道未來、過去、現在的一切，是大醫王，治療人們的痛苦，常常勸導一切人轉法輪。舍利弗、摩訶目犍連、摩訶迦葉、須菩提、䗍越、羅云、阿難這些人聽聞佛法都奉行，尚且不是佛的兒子。」 這時，各位尊者聲聞在大眾中，女兒為他們宣說經法。女兒對國王說：「過去阿僧祇劫，有佛名為提和竭羅（錠光佛）。當時有婆羅門女子名叫須羅陀（意為鮮潔辯），還有婆羅門子名叫鞞多衛。在提和竭羅怛薩阿竭時，須羅陀用五莖花散在佛身上。當時賣花女發願，希望世世為夫婦，乃至成佛。又發願求摩訶衍（大乘）。那時過去……」
【English Translation】 English version: 『Are there those who bow and make way, and those who put their hands together in respect, is it for you, Rahula?』 Rahula answered, 『Yes, it is, yes, it is.』 『Rahula, you should know that the position of a Bodhisattva is not determined by the seat they occupy, therefore, it surpasses the seat of a Sravaka and Brahma. You should understand it this way.』 At that time, King Ajatasatru said to his daughter, Wu Chou You, 『Don't you know? The Venerable Rahula is the most honored descendant of the Chakravarti King (Universal Monarch), because he believes in morality, he abandoned his family at a young age to practice as a Shramana, giving up the Chakravarti kingdom. He is the son of Buddha Shakyamuni, the foremost in upholding precepts. Why do you instead treat him with disrespect and mockery, not showing him proper reverence?』 The daughter said to the king, 『Stop, do not speak such words. Can a divine elixir pearl be compared to crystal? Has the king ever seen a lion give birth to worms or foxes? How could the status of a Chakravarti prince be that of a petty king?』 The king said, 『No, it is not so.』 The daughter again said to the king, 『You should know this cause and condition, Rahula was not born from the womb of the parents of Tathagata. The Tathagata walks like a lion, subduing the ninety-six kinds of heretical paths, possessing all the wisdom of supernatural powers, is a great and mighty sage, knowing all dharmas, without any hindrance, equally knowing the thoughts in everyone's mind, knowing the future, past, and present, is a great physician king, healing people's suffering, and always encouraging everyone to turn the Dharma wheel. Shariputra, Maha Maudgalyayana, Maha Kasyapa, Subhuti, Gavampati, Rahula, Ananda, these people who hear the Dharma all practice it, yet they are not the sons of the Buddha.』 At that time, the venerable Sravakas were in the assembly, and the daughter was expounding the Dharma for them. The daughter said to the king, 『In the past, countless kalpas ago, there was a Buddha named Dipankara (Burning Lamp Buddha). At that time, there was a Brahmin woman named Suradha (meaning pure and eloquent), and there was also a Brahmin son named Bhetawei. When Dipankara Tathagata was present, Suradha scattered five stems of flowers on the Buddha. At that time, the flower-selling woman made a vow, wishing to be husband and wife in every life, until they attain Buddhahood. She also made a vow to seek the Mahayana (Great Vehicle). At that time in the past...』
阿僧祇劫作功德，發願世世相隨，欲救諸下劣。是故，從佛求愿。從佛求愿終無有空，俱夷者釋種女，大樂發阿耨多羅三藐三菩心、漚和拘舍羅行，勸一切菩薩，示現有妻子、男女、奴婢、象、馬、金、銀、珍寶、摩尼珠。所以者何？護九十六種道，不欲使誹謗菩薩非男子，王為生黃門。世有何特而言忍勤苦？設作是念，當墮泥犁中，晝夜苦痛不可言。菩薩乃從提和竭羅怛薩阿竭、阿羅呵、三藐三佛以來菩薩受別，無有色思想。」
女白王：「爾時，婆羅門子鞞多衛。從提和竭羅怛薩阿竭、阿羅訶、三耶三佛得慧明，六萬三昧門逮得無盡，明恒沙數陀憐尼法。受是別時，前所愿、所為盡悉棄除，從得忍。有言：『羅云是佛之子，從父母胞胎中生。』者，是為謗如來。菩薩于妻子、國城不以樂色故，菩薩離愛慾，於世間法無所玷汙。」
女白王：「大海中求火尚可得，菩薩貪淫、瞋、恚不可得。王當知是法，尊者羅云爲化生，不從父母胞胎生，所化現皆佛威神。菩薩隨習俗而教化，護一切癡意，如幻現形，一切所作常不離三昧，自現在小兒中、現白衣居士中、現菩薩聲聞中、天上人中、人非人等、尊劣、長幼、下賤、伎樂、宮女、酒食，隨所欲度而往生。如是，所示現處不可計、不可數。」
眾會中
【現代漢語翻譯】 現代漢語譯本： 經過無數劫積累功德，發願生生世世相隨，想要救度所有卑劣的眾生。因此，向佛陀祈求願望。向佛陀祈求願望最終不會落空。俱夷（釋迦族女子）是釋迦族的女子，她以極大的喜悅發起了無上正等正覺之心，修行漚和拘舍羅（方便善巧）之行，勸導一切菩薩，示現擁有妻子、兒女、奴婢、象、馬、金、銀、珍寶、摩尼寶珠。這是為什麼呢？爲了守護九十六種外道，不希望他們誹謗菩薩不是男子，或者說國王是天閹之人。世間有什麼特別之處值得忍受勤苦呢？如果產生這樣的想法，就會墮入地獄之中，日夜遭受難以言說的痛苦。菩薩從提和竭羅怛薩阿竭（定光如來）、阿羅訶（應供）、三藐三佛（正等覺）以來，菩薩接受授記，沒有色想（對物質的執著）。
女子對國王說：『那時，婆羅門之子鞞多衛（毗多衛），從提和竭羅怛薩阿竭、阿羅訶、三耶三佛（正等覺）那裡獲得了智慧光明，通達了六萬三昧法門，獲得了無盡的智慧，明白了恒河沙數般的陀羅尼法。接受授記時，之前所發的願望、所做的事情全部捨棄，從此獲得了忍辱。有人說：『羅云（羅睺羅）是佛陀的兒子，從父母的胞胎中出生。』這是誹謗如來。菩薩對於妻子、國家、城池，不是因為貪戀美色，菩薩遠離愛慾，對於世間法沒有絲毫的沾染。』
女子對國王說：『在大海中尋找火尚且可以找到，菩薩貪戀淫慾、嗔恨、恚怒是不可能的。國王應當知道這個道理，尊者羅云是化生，不是從父母的胞胎中出生，所化現的一切都是佛陀的威神之力。菩薩隨順世俗的習慣而教化眾生，守護一切愚癡的想法，如同幻化顯現的形體，一切所作所為常常不離三昧（禪定），自己示現在小兒之中、示現在白衣居士之中、示現在菩薩聲聞之中、示現在天上人之中、示現在人非人等、尊貴卑賤、年長年幼、歌舞、伎樂、宮女、酒食之中，隨所想要度化的眾生而前往。像這樣，所示現的地方不可計數、不可勝數。』
在眾會之中
【English Translation】 English version: Having accumulated merits over countless kalpas, vowing to accompany beings in every lifetime, desiring to save all inferior beings. Therefore, they seek vows from the Buddha. Seeking vows from the Buddha will ultimately not be in vain. Kuyi (a woman of the Shakya clan), a woman of the Shakya clan, with great joy, generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), practiced the conduct of Upaya-kausalya (skillful means), and encouraged all Bodhisattvas to manifest having wives, children, servants, elephants, horses, gold, silver, precious jewels, and Mani pearls. Why is this so? It is to protect the ninety-six kinds of heretical paths, not wanting them to slander Bodhisattvas as not being men, or to say that the king is a eunuch. What is so special about the world that one should endure hardship? If such a thought arises, one will fall into hell, suffering unspeakable pain day and night. Bodhisattvas, since the time of Dipankara Tathagata, Arhat, Samyak-sambuddha, have received predictions, and have no attachment to form (materiality).
The woman said to the king, 'At that time, the Brahmin son, Vetawei (Vito-wei), received wisdom and light from Dipankara Tathagata, Arhat, Samyak-sambuddha, comprehended sixty thousand Samadhi gates, attained endless wisdom, and understood the Dharani teachings as numerous as the sands of the Ganges. Upon receiving the prediction, all previous vows and actions were abandoned, and from then on, he attained forbearance. Some say, 'Rahula (羅睺羅) is the son of the Buddha, born from his parents' womb.' This is slandering the Tathagata. Bodhisattvas, regarding wives, countries, and cities, are not attached to beauty; Bodhisattvas are free from desire, and are not tainted by worldly dharmas.'
The woman said to the king, 'It is possible to find fire in the ocean, but it is impossible for a Bodhisattva to be greedy for lust, anger, or hatred. The king should know this principle, the Venerable Rahula was born through transformation, not from his parents' womb, and all that is manifested is the power of the Buddha's divine might. Bodhisattvas follow worldly customs to teach and transform beings, protecting all foolish thoughts, like illusory manifestations, all actions are always inseparable from Samadhi (meditation), manifesting themselves as children, as lay practitioners, as Bodhisattvas and Sravakas, among heavenly beings, among humans and non-humans, among the noble and the lowly, the old and the young, in singing, dancing, music, palace women, and food and drink, going wherever they wish to liberate beings. In this way, the places manifested are countless and innumerable.'
In the assembly
有發心念：「誰為適是怛薩阿竭種姓真子者？」
「等知正見，不斷三寶，護七覺意，隨所樂而化，是曹之人真佛之子。若善男子、善女人慾為佛作真子，當發阿耨多羅三耶三菩心。」
說是語時，王后宮列女二十五人皆發阿耨多羅三耶三菩心。
時千天子聞女無愁憂師子吼，皆發阿耨多羅三耶三菩心，同時發聲言：「我是當來佛、過去佛之上子。」發心已，雨于天華遍覆羅閱祇大城中，以供養女無愁憂。
時無愁憂于金床下，前趣諸尊聲聞。無愁憂女問諸尊聲聞：「為曉分衛法不？」
諸尊聲聞答女言：「以曉。」
「云何曉？」
答曰：「身有四神，從因緣生，常覆蓋順化，懼有壞敗，以故當飯食之，是身以飯食得立、無飯食則不得安隱。是身譬如弊壞之車，須脂膏而得所安。所以時食慾護身故，不自貢高行乞、不以為色相、不以為貪、亦以欲破貪故。」
女無愁憂聞諸尊聲聞各各說是事，聞所說亦不喜、亦不憂：「如是身為災患，勤苦若此。」即以時請諸聲聞，供養以百味飯。具飯食訖，竟皆揖讓：「便還耆阇崛山中聽怛薩阿竭說法，我曹亦俱當往。」
無愁憂女食后，與父母、兄弟、宗親、後宮列女、群臣、人民俱，出城到耆阇崛山中，前以頭面著
【現代漢語翻譯】 現代漢語譯本 有人心中想：『誰才是真正的怛薩阿竭（Tathāgata，如來）種姓的真子呢？』 『那些具有正知正見，不離棄三寶（佛、法、僧），守護七覺支（七種覺悟的因素），並隨眾生喜好而教化的人，才是真正的佛子。如果善男子、善女人想要成為佛的真子，應當發起阿耨多羅三藐三菩提心（Anuttarā-samyak-saṃbodhi，無上正等正覺之心）。』 當說這些話時，王后宮中的二十五位女子都發起了阿耨多羅三藐三菩提心。 當時，一千位天子聽到無憂女的獅子吼（比喻說法時的威猛有力），都發起了阿耨多羅三藐三菩提心，同時發聲說：『我們是未來佛、過去佛的上首之子。』 發心之後，天空中降下天花，遍佈羅閱祇（Rājagṛha）大城，用來供養無憂女。 這時，無憂女從金床下走出來，走向各位尊貴的聲聞（Śrāvaka，佛陀的弟子）。無憂女問各位尊貴的聲聞：『你們瞭解分衛法（指托缽乞食的規矩）嗎？』 各位尊貴的聲聞回答無憂女說：『我們瞭解。』 『如何瞭解呢？』 回答說：『身體有四大（地、水、火、風）組成，由因緣而生，經常被覆蓋和順應，擔心會壞敗，因此需要飲食來維持。身體依靠飲食才能存在，沒有飲食就不能安穩。這個身體就像一輛破舊的車，需要油脂才能保持運轉。所以按時吃飯是爲了保護身體，不是爲了貢高我慢地乞討，不是爲了追求色相，不是爲了貪慾，而是爲了破除貪慾。』 無憂女聽到各位尊貴的聲聞各自講述這些道理，聽了之後既不歡喜也不憂愁：『原來身體是如此的災患，如此的勞苦。』 隨即及時邀請各位聲聞，用百味飯食供養他們。飯食完畢，大家都互相作揖讓路：『我們應該回到耆阇崛山（Gṛdhrakūṭa）去聽怛薩阿竭說法，我們也一起去吧。』 無憂女飯後，與父母、兄弟、親屬、後宮的女子、群臣、人民一起，出城來到耆阇崛山，上前以頭面觸地
【English Translation】 English version There arose a thought: 'Who is truly a genuine child of the Tathāgata (Tathāgata, the Thus-Gone One) lineage?' 'Those who possess right knowledge and right views, do not abandon the Three Jewels (Buddha, Dharma, Sangha), protect the Seven Factors of Enlightenment, and teach according to the inclinations of beings, these are the true children of the Buddha. If good men and good women wish to become true children of the Buddha, they should generate the mind of Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment).' When these words were spoken, twenty-five women in the queen's palace all generated the mind of Anuttarā-samyak-saṃbodhi. At that time, a thousand devas (devas, celestial beings) heard the lion's roar (a metaphor for powerful teaching) of the maiden Without Sorrow, and they all generated the mind of Anuttarā-samyak-saṃbodhi, simultaneously proclaiming: 'We are the foremost children of the future Buddhas and the past Buddhas.' Having generated this mind, heavenly flowers rained down, covering the great city of Rājagṛha, as an offering to the maiden Without Sorrow. Then, the maiden Without Sorrow came down from the golden bed and approached the venerable Śrāvakas (Śrāvaka, disciples of the Buddha). The maiden Without Sorrow asked the venerable Śrāvakas: 'Do you understand the rules of alms-begging?' The venerable Śrāvakas replied to the maiden: 'We understand.' 'How do you understand?' They replied: 'The body is composed of the four elements (earth, water, fire, wind), arising from conditions, constantly covered and accommodated, fearing decay and ruin, and therefore needs food to sustain it. The body exists because of food; without food, it cannot be at peace. This body is like a dilapidated cart, needing grease to keep it running. Therefore, eating at the proper time is to protect the body, not to beg with arrogance, not to seek appearances, not for greed, but to overcome greed.' The maiden Without Sorrow, having heard each of the venerable Śrāvakas explain these principles, neither rejoiced nor grieved: 'So the body is such a calamity, such a hardship.' Immediately, she invited the venerable Śrāvakas and offered them a hundred flavors of food. After the meal, they all bowed to each other: 'We should return to Gṛdhrakūṭa Mountain to hear the Tathāgata teach the Dharma; let us go together.' After the meal, the maiden Without Sorrow, along with her parents, siblings, relatives, the women of the palace, ministers, and the people, left the city and went to Gṛdhrakūṭa Mountain, where she prostrated herself with her head to the ground
地為佛作禮，繞佛三匝，卻坐一面。諸尊聲聞從禪覺，亦皆悉來為佛作禮，坐一面。
舍利弗從坐起，正衣服，下右膝，叉手白佛言：「是女無愁憂所說甚難，入深法要，以權行立人不可勝數，所問種種悉能報答。」
佛告舍利弗：「是女無愁憂以供養九十二億佛作功德，常不離漚和拘舍羅。」
舍利弗白佛：「是女何故不棄女人？」
佛告舍利弗：「若諸聲聞謂此無愁憂是女人耶？若等不深入般若波羅蜜、不見人根，觀本跡然便等視於所行。菩薩咨所樂喜，以權道示現有男女，其限無所掛礙，欲度男女故。」
無愁憂女欲決舍利弗之狐疑，現身立愿：「使大眾中悉見我是男子。」作是念已，即諸大眾見無愁憂身為男子，不復見女人像。無愁憂於時踴在虛空中，去地七十丈，住止空中。
佛告舍利弗：「見是無愁憂為男子、踴在虛空中、去地七十丈，若見不？」
舍利弗白佛：「唯然，已見。」
佛告舍利弗：「是無愁憂卻後七百阿僧祇劫當作佛，佛名鞞竭俞(漢言離愁)怛薩阿竭、阿羅訶、三耶三佛，剎名鞞末拘遼害(漢言無垢濁光炎)，其壽十萬劫。佛般泥洹后，經法留止十劫不斷絕。是剎中，地皆如細琉璃。其剎土八方，方有一道，是佛所遊行處。以七寶為
【現代漢語翻譯】 現代漢語譯本 地神向佛陀行禮，繞佛三圈，然後退坐在一旁。各位尊者聲聞弟子從禪定中醒來，也都來到佛前行禮，坐在一旁。 舍利弗從座位上起身，整理好衣服，右膝跪地，合掌向佛陀稟告說：『這位無愁憂女所說的話非常深奧難懂，深入了甚深的佛法要義，她以方便法門教化眾生，其數量不可勝數，她所回答的各種問題都能對答如流。』 佛陀告訴舍利弗：『這位無愁憂女曾供養九十二億佛，積累了無量功德，她常常不離漚和拘舍羅（Upaya-kausalya，方便善巧）。』 舍利弗問佛陀：『這位女子為何不捨棄女身呢？』 佛陀告訴舍利弗：『如果各位聲聞弟子認為這位無愁憂是女人，那是因為你們沒有深入般若波羅蜜（Prajnaparamita，智慧的完美），沒有看清眾生的根性，只觀察表象而沒有看到其根本，所以才會這樣看待她的行為。菩薩隨順眾生的喜好，以方便法門示現男女之身，其界限不受任何限制，目的是爲了度化男女眾生。』 無愁憂女爲了消除舍利弗的疑惑，當即發願：『讓大眾都看到我是男子。』她這樣想后，大眾立刻看到無愁憂變成了男子，不再是女子的形象。這時，無愁憂騰空而起，離地七十丈，停留在空中。 佛陀告訴舍利弗：『你看到這位無愁憂變成男子，騰空而起，離地七十丈了嗎？』 舍利弗回答佛陀：『是的，我看到了。』 佛陀告訴舍利弗：『這位無愁憂在七百阿僧祇劫之後將會成佛，佛號為鞞竭俞（Bhegad-yu，離愁）怛薩阿竭（Tathagata，如來）、阿羅訶（Arhat，應供）、三耶三佛（Samyaksambuddha，正等覺），佛剎名為鞞末拘遼害（Vimalakirti，無垢濁光炎），壽命為十萬劫。佛陀涅槃后，佛法將在此世間留存十劫而不絕。在這個佛剎中，地面都像細琉璃一樣。佛剎的八個方向，每個方向都有一條道路，是佛陀所行之處。道路以七寶裝飾而成。』
【English Translation】 English version The earth deity paid homage to the Buddha, circumambulated him three times, and then sat down to one side. All the venerable Sravakas (disciples who hear the teachings) awoke from their meditation and also came to pay homage to the Buddha, sitting down to one side. Sariputra rose from his seat, adjusted his robes, knelt on his right knee, and with palms joined, said to the Buddha: 'The words spoken by this woman, No-Sorrow, are very profound and difficult to understand. She has entered into the deep essence of the Dharma, and she uses skillful means to guide countless beings. She is able to answer all kinds of questions.' The Buddha said to Sariputra: 'This woman, No-Sorrow, has made offerings to ninety-two billion Buddhas and accumulated merit. She is always inseparable from Upaya-kausalya (skillful means).' Sariputra asked the Buddha: 'Why does this woman not abandon her female form?' The Buddha said to Sariputra: 'If the Sravakas think of this No-Sorrow as a woman, it is because you have not deeply entered into the Prajnaparamita (perfection of wisdom), and you have not seen the roots of beings. You only observe the appearances and not the essence, and therefore you view her actions in this way. Bodhisattvas follow the inclinations of beings, and they manifest as male or female through skillful means. Their boundaries are not limited in any way, and their purpose is to liberate both men and women.' The woman No-Sorrow, wishing to resolve Sariputra's doubts, immediately made a vow: 'May everyone in this assembly see that I am a man.' As soon as she thought this, the assembly saw that No-Sorrow had transformed into a man, and no longer appeared as a woman. At that moment, No-Sorrow rose into the air, seventy measures above the ground, and remained suspended in the sky. The Buddha said to Sariputra: 'Do you see that this No-Sorrow has become a man, risen into the air, and is seventy measures above the ground?' Sariputra replied to the Buddha: 'Yes, I have seen it.' The Buddha said to Sariputra: 'This No-Sorrow will become a Buddha after seven hundred Asankhya kalpas (incalculable eons). Her Buddha name will be Bhegad-yu (Free from Sorrow) Tathagata, Arhat, Samyaksambuddha. Her Buddha land will be named Vimalakirti (Immaculate Light), and her lifespan will be ten thousand kalpas. After the Buddha's Parinirvana (final passing), the Dharma will remain in this world for ten kalpas without ceasing. In this Buddha land, the ground will be like fine crystal. In the eight directions of the Buddha land, there will be a path in each direction, which is where the Buddha walks. The paths will be adorned with seven treasures.'
樹、以眾寶為欄楯、以天繒為華蓋、以名香而香之，無穢惡石沙、瓦礫，純以珠寶為萬物。剎中無有泥犁、禽獸、薜荔，但有菩薩及天與人，譬如忉利天王所居宮。」
爾時，大眾及王阿阇貰歡喜踴躍，皆言：「善哉，善哉。」
王阿阇貰正殿夫人，字旃羅廅(漢言月明照)，于坐起，叉手自嗟嘆心，白佛言：「既得為人難，我復懷養是菩薩益倍踴躍，因是功德發心求阿耨多羅三耶三佛。」發心立愿：「今佛授無愁憂菩薩慧卻後當作佛，劫盡愿令我乘其第，得作佛于彼剎土中。」
爾時，佛知王婦月明心所愿。佛告舍利弗：「見王婦月明不？」
舍利弗言：「見。」
「王婦月明持是功德所作，當棄女人身，得男子已，當生忉利天上作天，名寶第一。彌勒佛來下，有國王名呵，當爲作太子，字終好，當供養彌勒盡壽命。卻後當爲彌勒作沙門，上法亦持、中法亦持、下法亦持。總供養是颰陀劫中怛薩阿竭、阿羅呵、三耶三佛，又行菩薩法。是離愁怛薩阿竭得作佛已，寶第一當於是剎作遮迦越王，名寶豐。當供養承事怛薩阿竭盡形壽，當承其佛第得作佛，名普明怛薩阿竭、阿羅呵、三耶三佛。當教授是無垢濁炎明剎土本剎故，事如離憂怛薩阿竭所治處等無有異。」
王婦月明聞佛說
【現代漢語翻譯】 現代漢語譯本：樹木以各種珍寶為欄桿，以天界的絲綢為華蓋，用名貴的香料薰香，沒有污穢的石頭、沙子、瓦礫，完全用珠寶來裝飾一切。剎土中沒有地獄、禽獸、薜荔（一種藤本植物），只有菩薩、天人和人類，就像忉利天王（帝釋天）所居住的宮殿一樣。 當時，大眾和阿阇貰（Ajatasatru）王歡喜雀躍，都說：『太好了，太好了。』 阿阇貰王的正殿夫人，名叫旃羅廅（Candralekha，漢譯為月明照），從座位上站起來，合掌自嘆，心中說道：『既得人身已屬不易，我又能懷養這位菩薩，更是倍感歡喜，因此功德，我發心求證阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』她發願說：『現在佛陀授記無愁憂菩薩（Asokadatta Bodhisattva）將來成佛，我願在劫數終了時，能乘著他的次第，在那片佛土中成佛。』 當時，佛陀知道王妃月明心中的願望。佛陀告訴舍利弗（Sariputra）說：『你看見王妃月明了嗎？』 舍利弗回答說：『看見了。』 『王妃月明憑藉她所做的功德，將捨棄女身，得到男身之後，將生到忉利天上做天人，名字叫寶第一。彌勒佛（Maitreya Buddha）降生時，會有一位國王名叫呵，她將作為太子，名字叫終好，將供養彌勒佛直至壽命終結。之後，她將為彌勒佛出家為沙門，上等佛法、中等佛法、下等佛法都能受持。她將總共供養賢劫（Bhadrakalpa）中的所有怛薩阿竭（Tathagata，如來）、阿羅呵（Arhat，應供）、三耶三佛（Samyaksambuddha，正等覺），又將修行菩薩道。當離愁怛薩阿竭成佛后，寶第一將在這片佛土中成為轉輪聖王，名字叫寶豐。她將供養承事怛薩阿竭直至壽命終結，將繼承他的佛位成佛，名字叫普明怛薩阿竭、阿羅呵、三耶三佛。她將教化這片無垢清凈的炎明剎土，其本剎土的情況，與離憂怛薩阿竭所治理的地方一樣，沒有任何差別。』 王妃月明聽聞佛陀所說
【English Translation】 English version: The trees were adorned with railings of various jewels, canopies of heavenly silk, and perfumed with precious fragrances. There were no defiled stones, sand, or gravel, but everything was purely made of jewels. In that Buddha-land, there were no hells, beasts, or creeping vines, but only Bodhisattvas, gods, and humans, like the palace where the King of Trayastrimsa (Indra) resides. At that time, the assembly and King Ajatasatru rejoiced and exclaimed, 'Excellent, excellent!' Queen Candralekha (meaning 'Moonlight Illumination' in Chinese), the consort of King Ajatasatru, rose from her seat, clasped her hands, and sighed with admiration, saying to the Buddha, 'It is already difficult to obtain a human body, and I am even more joyful to have conceived this Bodhisattva. Because of this merit, I aspire to attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).' She made a vow, 'Now that the Buddha has predicted that Asokadatta Bodhisattva will become a Buddha in the future, I wish that at the end of the kalpa, I may follow his path and become a Buddha in that Buddha-land.' At that time, the Buddha knew the wish in Queen Candralekha's heart. The Buddha said to Sariputra, 'Do you see Queen Candralekha?' Sariputra replied, 'I see her.' 'Queen Candralekha, through the merit she has accumulated, will abandon her female body and obtain a male body. She will then be reborn in the Trayastrimsa Heaven as a deva named 'Jewel First'. When Maitreya Buddha descends, there will be a king named 'Ha', and she will be his crown prince, named 'End Good'. She will serve Maitreya until the end of her life. Afterwards, she will become a Shramana (monk) under Maitreya, upholding the superior, middle, and inferior Dharma. She will make offerings to all the Tathagatas, Arhats, and Samyaksambuddhas of this Bhadrakalpa, and also practice the Bodhisattva path. After Asokadatta Tathagata attains Buddhahood, 'Jewel First' will become a Chakravartin King (Universal Monarch) in that Buddha-land, named 'Jewel Abundant'. She will serve and make offerings to that Tathagata until the end of her life, and will succeed him to become a Buddha, named 'Universal Light Tathagata, Arhat, Samyaksambuddha'. She will teach in that pure and radiant Buddha-land, and its original state will be the same as the place governed by Asokadatta Tathagata, without any difference.' Queen Candralekha, upon hearing the Buddha's words
是別益倍踴躍，自嗟嘆其身，以珠摩尼——直百萬兩金——用上佛。從王阿阇貰求持五戒，別治一處，離淫慾之行，令一切皆修清凈。
無愁憂菩薩始從虛空中來下，叉手住佛前：「愿我作佛時，令我剎中諸菩薩自然化生長大法座，袈裟自然著身，等無老少，如年二十之容色。今自願身為沙門，自然被法衣。」尋時作彼示現。
無愁憂菩薩白王：「法無堅固，從空而立、從空而坐，于念、不念于中立意不散，無所錄，在所作為無所屬。王見是不？是一日之中，我為女人、變為男子形、復現比丘僧。何者審為諦是處、余處？人身中有三毒，以三藥療焦盡諸毒。知是法故，大王！不當作非法行，當數數詣佛、文殊師利童男菩薩所，能除人垢、增益功德、度不度者。王國中多事，欲去隨意。」
佛告阿難：「無愁憂菩薩受別、解諦、能持、能說，當爲一切廣說經法。若有善男子、善女人慾求佛道，正使是三千大千剎土持七寶滿其中持施怛薩阿竭、阿羅呵、三耶三佛，不如聞是經信不誹謗，其功德不可計，何況奉行、盡形壽供養繒華、幢蓋、旗旛？其功德無能計數者。」
諸比丘受教，無愁憂菩薩歡喜，王阿阇貰、王婦月明、阿難尊比丘，一切大眾、諸天、龍、神、阿須倫，聞佛說經皆歡喜，前以頭
【現代漢語翻譯】 現代漢語譯本：他更加興奮和激動，自嘆不如，用價值百萬兩黃金的摩尼寶珠（Mani，一種珍貴的寶石）供奉佛陀。他向阿阇世王（Ajatasattu，古印度摩揭陀國王）請求受持五戒，獨自修行，斷絕淫慾，使一切眾生都修持清凈的戒律。 無憂菩薩（Asokadatta，一位菩薩的名字）從虛空中降下，合掌站在佛前說：『愿我成佛時，我的佛土中的菩薩都能自然化生於大法座上，袈裟自然穿在身上，沒有老少之分，都像二十歲左右的容貌。現在我自願成為沙門（Sramana，佛教出家修行者），自然穿上法衣。』隨即就顯現了這樣的景象。 無憂菩薩對國王說：『佛法並非堅固不變，它從空性而生，又安住于空性，在念頭和無念之間保持意念不散亂，不執著于任何事物，所作所為都不執著。大王您看到了嗎？在一天之中，我一會兒變成女人，一會兒變成男子，一會兒又顯現為比丘僧（Bhiksu，佛教出家男眾）。哪裡才是真實不變的呢？人的身體中有貪、嗔、癡三毒，要用三種藥來消除這些毒素。因為明白這個道理，大王！不應該做不符合佛法的行為，應當經常去拜見佛陀和文殊師利童男菩薩（Manjusri，智慧的象徵），他們能消除人的污垢，增長功德，度化那些尚未得度的人。如果王國中有很多事務，您可以隨意離去。』 佛陀告訴阿難（Ananda，佛陀的十大弟子之一）：『無憂菩薩已經領悟了真諦，能夠受持、解說，應當為一切眾生廣說佛法。如果有善男子、善女人想要追求佛道，即使是用充滿三千大千世界的七寶來供養如來（Tathagata，佛的稱號）、阿羅漢（Arhat，已證悟的聖者）、三藐三佛陀（Samyaksambuddha，正等覺者），也不如聽聞這部經典並相信而不誹謗，其功德是無法計算的，更何況是奉行、盡一生供養絲綢、鮮花、寶幢、旗旛呢？其功德更是無法計數。』 眾比丘接受了教誨，無憂菩薩非常歡喜，阿阇世王、王后月明、阿難尊者比丘，以及一切大眾、諸天、龍、神、阿修羅（Asura，一種神道）等，聽聞佛陀所說的經典都非常歡喜，上前以頭
【English Translation】 English version: He was even more excited and elated, lamenting his own inadequacy, and offered the Buddha a Mani jewel (a precious gem) worth a million gold pieces. He requested King Ajatasattu (King of Magadha in ancient India) to observe the five precepts, practice alone, abstain from sexual desire, and encourage all beings to cultivate purity. Bodhisattva Asokadatta (a Bodhisattva's name) descended from the void, stood before the Buddha with his palms together, and said, 'May it be that when I become a Buddha, the Bodhisattvas in my Buddha-land will naturally be born on great Dharma seats, with robes naturally adorning their bodies, without distinction of age, all appearing as if they were about twenty years old. Now, I voluntarily become a Sramana (a Buddhist renunciate), and naturally wear the Dharma robe.' Immediately, he manifested this appearance. Bodhisattva Asokadatta said to the king, 'The Dharma is not permanent; it arises from emptiness and abides in emptiness. In the midst of thoughts and non-thoughts, maintain a mind that is not scattered, not attached to anything, and without attachment to any actions. King, have you seen this? In one day, I transform into a woman, then into a man, and then appear as a Bhiksu (a Buddhist monk). Where is the true and unchanging form? The human body has three poisons: greed, anger, and ignorance. Three medicines are needed to eliminate these poisons. Because you understand this principle, O King! You should not engage in unrighteous actions. You should frequently visit the Buddha and Bodhisattva Manjusri (symbol of wisdom), who can remove people's defilements, increase merits, and liberate those who have not yet been liberated. If there are many affairs in the kingdom, you may leave at your convenience.' The Buddha told Ananda (one of the Buddha's ten great disciples), 'Bodhisattva Asokadatta has understood the truth, is able to uphold and explain it, and should widely expound the Dharma for all beings. If there are good men and good women who wish to seek the path of Buddhahood, even if they were to fill the three thousand great thousand worlds with the seven treasures and offer them to the Tathagata (title of the Buddha), Arhat (an enlightened being), and Samyaksambuddha (a fully enlightened Buddha), it would not be as meritorious as hearing this sutra, believing in it, and not slandering it. How much more meritorious would it be to practice it and offer silks, flowers, banners, and flags throughout one's life? The merit of this is immeasurable.' The Bhiksus received the teachings, Bodhisattva Asokadatta was very pleased, King Ajatasattu, Queen Yue Ming, Venerable Bhiksu Ananda, and all the assembly, including gods, dragons, spirits, and Asuras (a type of deity), were delighted to hear the sutra spoken by the Buddha, and bowed their heads
面著地為佛作禮而去。
佛說阿阇貰王女阿術達菩薩經
【現代漢語翻譯】 現代漢語譯本 （他們）面朝地面，向佛陀行禮后離去。
佛說《阿阇貰王女阿術達菩薩經》
【English Translation】 English version They prostrated themselves with their faces to the ground, paid homage to the Buddha, and then departed.
The Sutra Spoken by the Buddha on Princess Asukada Bodhisattva, Daughter of King Ajatasatru