T12n0338_佛說離垢施女經
大正藏第 12 冊 No. 0338 佛說離垢施女經
No. 338 [Nos. 310(33), 339]
佛說離垢施女經
西晉月氏國三藏竺法護譯
聞如是：
一時佛在舍衛國祇樹給孤獨園，與大比丘眾俱，比丘千人皆阿羅漢——諸漏已盡逮得已辦，無復塵垢而得自在，棄捐重擔逮得己利，盡除終始諸所結縛，度以聰慧通達明智悉為仁賢，猶如大龍心得自在——其大人賢者阿難；菩薩萬人，皆成大阿羅漢——皆一切聖達神通己暢，悉不退轉法輪——菩薩其名：寶光菩薩、智積菩薩、名首菩薩、辯積菩薩、首咸菩薩、光世音菩薩、賢首菩薩，喜王菩薩、行無思議脫門菩薩、念諸法無蓋菩薩、慈氏菩薩、入志性菩薩、棄諸惡趣菩薩、除眾憂冥菩薩、超欲無虛跡菩薩、無虛見菩薩、德寶校飾菩薩、金寶曜首菩薩、舍諸蓋菩薩、無害心菩薩，如是等菩薩具足萬人。
爾時賢者舍利弗、大目揵連、大迦葉、須菩提、邠耨文陀弗、離越、阿那律、阿難等，溥首童真、不虛見、寶英、棄諸惡趣、棄諸陰蓋、光世音、辯積、超度無虛跡。時此八菩薩及八弟子，明旦著衣持缽入城分衛，斯等俱行相與共議各各發愿。
舍利弗曰：「當如是像三昧正受入城分衛，令其
【現代漢語翻譯】 現代漢語譯本 如是我聞： 一時，佛陀在舍衛國祇樹給孤獨園，與眾多大比丘在一起。這些比丘共有千人，皆為阿羅漢——他們已經斷盡了一切煩惱，成就了道業，不再有塵垢，獲得了自在。他們拋棄了沉重的負擔，獲得了自身的利益，徹底解除了從開始到結束的一切束縛。他們以聰慧通達明智，全都成為仁慈賢能之人，如同大龍一般心意自在。其中，賢者阿難是他們中的佼佼者；還有一萬名菩薩，他們也都成就了大阿羅漢的果位——他們都通達一切聖道，神通無礙，並且都不會退轉於法輪。這些菩薩的名字是：寶光菩薩、智積菩薩、名首菩薩、辯積菩薩、首咸菩薩、光世音菩薩、賢首菩薩、喜王菩薩、行無思議脫門菩薩、念諸法無蓋菩薩、慈氏菩薩、入志性菩薩、棄諸惡趣菩薩、除眾憂冥菩薩、超欲無虛跡菩薩、無虛見菩薩、德寶校飾菩薩、金寶曜首菩薩、舍諸蓋菩薩、無害心菩薩，像這樣的菩薩共有萬人。 當時，賢者舍利弗（Sariputra）、大目犍連（Maha Moggallana）、大迦葉（Mahakasyapa）、須菩提（Subhuti）、賓頭盧頗羅墮（Pindola Bharadvaja）、離婆多（Revata）、阿那律（Anuruddha）、阿難（Ananda）等，以及普首童真、不虛見、寶英、棄諸惡趣、棄諸陰蓋、光世音、辯積、超度無虛跡等八位菩薩和八位弟子，在第二天早晨穿好衣服，拿著缽進入城中乞食。他們一起行走，互相討論，各自發愿。 舍利弗說：『我應當以這樣的三昧正受進入城中乞食，讓那些'
【English Translation】 English version Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Sravasti, together with a large assembly of great Bhikkhus. These Bhikkhus numbered a thousand, all of whom were Arhats—they had exhausted all defilements, accomplished their tasks, were free from impurities, and had attained liberation. They had cast off their heavy burdens, gained their own benefit, and completely removed all fetters from beginning to end. They were wise and intelligent, all becoming benevolent and virtuous, with minds as free as great dragons. Among them, the venerable Ananda was the most outstanding; there were also ten thousand Bodhisattvas, all of whom had attained the state of great Arhats—they had all mastered the holy paths, possessed unobstructed supernatural powers, and would not regress from the Dharma wheel. These Bodhisattvas were named: Bodhisattva Bhaisajyaraja, Bodhisattva Jnanasagara, Bodhisattva Namaskara, Bodhisattva Pratibhana, Bodhisattva Srestha, Bodhisattva Avalokitesvara, Bodhisattva Bhadrapala, Bodhisattva Anandaraja, Bodhisattva Anantapratisthana, Bodhisattva Sarvadharmanirghosa, Bodhisattva Maitreya, Bodhisattva Adhimukti, Bodhisattva Apaya-bhayaharana, Bodhisattva Sarvaduhkhaprahana, Bodhisattva Anupalambha, Bodhisattva Asamdarshana, Bodhisattva Ratnakara, Bodhisattva Kanakavarna, Bodhisattva Sarvavarana-viskambhin, Bodhisattva Nirupadrava, and so on, totaling ten thousand Bodhisattvas. At that time, the venerable Sariputra, Maha Moggallana, Mahakasyapa, Subhuti, Pindola Bharadvaja, Revata, Anuruddha, Ananda, and others, along with the eight Bodhisattvas such as Pu-shou Tong-zhen, Bu-xu-jian, Bao-ying, Qi-zhu-e-qu, Qi-zhu-yin-gai, Guang-shi-yin, Bian-ji, and Chao-du-wu-xu-ji, and eight disciples, put on their robes and took their bowls to enter the city for alms the next morning. They walked together, discussing and making their own vows. Sariputra said, 'I shall enter the city for alms with such a Samadhi, so that those'
中人普使一切聞四聖諦。」
大目連曰：「愿城中人皆使一切無有須臾興施魔事。」
大迦葉曰：「愿城中人施我食者，一切皆使得無盡福至無為度。」
須菩提曰：「愿城中人敢睹光明，以是緣報，皆得生天及在人間，然後逮得無為之法。」
邠耨曰：「愿其城中諸外異學梵志長者，悉得正見。」
離越曰：「愿其城中一切眾人無有罪殃，悉獲安隱。」
阿那律曰：「愿其城中一切眾人悉得天眼。」
阿難曰：「愿其城中一切眾人，悉使識念往古所可曾聞經法。」
文殊師利曰：「化其城中門戶窗牖重閣精舍器物瓔珞樹木枝葉華實衣服之飾，皆使宣出空、無相、無愿、無所逮，得不起不滅，無有放逸，無所著聲，無有形類，無吾我聲。」
無虛見曰：「化其城中一切人民男女大小目所睹者，悉見佛形，至后究竟，逮得無上正真之道。」
寶英曰：「化其城中一切居家所有諸藏，皆滿眾寶。」
棄諸惡趣曰：「化其城中所居眾民，敢有犯作地獄之罪，現在之法，使罪微輕，忽然虛盡。」
棄諸陰蓋曰：「化其城中人棄捐五蓋，不使增長。」
光世音曰：「化其中人閉牢獄者使得解脫，諸有繫囚令得解散，諸恐懼者得無所畏。」
【現代漢語翻譯】 現代漢語譯本： 中等根性的人普遍能聽到四聖諦（苦、集、滅、道）。 大目犍連（佛陀十大弟子之一，以神通著稱）說：『愿城中的人都能不受任何魔事的干擾。』 大迦葉（佛陀十大弟子之一，以頭陀苦行著稱）說：『愿城中施食給我的人，都能獲得無盡的福報，最終達到無為的解脫。』 須菩提（佛陀十大弟子之一，以解空第一著稱）說：『愿城中的人能夠見到光明，以此因緣，都能昇天或在人間，最終證得無為之法。』 賓頭盧（佛陀弟子之一）說：『愿城中所有外道、婆羅門、長者，都能獲得正見。』 離越（佛陀弟子之一）說：『愿城中所有的人都沒有罪業，都能獲得安穩。』 阿那律（佛陀十大弟子之一，以天眼第一著稱）說：『愿城中所有的人都能獲得天眼。』 阿難（佛陀十大弟子之一，以多聞第一著稱）說：『愿城中所有的人，都能憶念過去所聽聞的佛法。』 文殊師利（菩薩名，代表智慧）說：『愿城中的門窗、樓閣、精舍、器物、瓔珞、樹木枝葉、花果、衣服裝飾，都能宣說空、無相、無愿、無所得的道理，達到不生不滅，沒有放逸，不執著于聲音，沒有形體，沒有我執。』 無虛見（菩薩名）說：『愿城中所有男女老少，眼睛所見之處，都能見到佛的形象，最終證得無上正等正覺的佛道。』 寶英（菩薩名）說：『愿城中所有居家的寶藏，都充滿各種珍寶。』 棄諸惡趣（菩薩名）說：『愿城中居住的人民，如果有犯下地獄罪業的，現在所受的果報，都能減輕，最終完全消失。』 棄諸陰蓋（菩薩名）說：『愿城中的人都能捨棄五蓋（貪慾、嗔恚、睡眠、掉悔、疑），不再增長。』 光世音（菩薩名，即觀世音菩薩）說：『愿城中被囚禁的人都能獲得解脫，被束縛的人都能獲得自由，恐懼的人都能不再害怕。』
【English Translation】 English version: Those of middling capacity will be universally enabled to hear the Four Noble Truths (suffering, origin of suffering, cessation of suffering, path to the cessation of suffering). Mahāmaudgalyāyana (one of the Buddha's ten great disciples, known for his supernatural powers) said: 'May all the people in the city be free from any demonic interference.' Mahākāśyapa (one of the Buddha's ten great disciples, known for his ascetic practices) said: 'May all those in the city who offer me food receive endless blessings and ultimately attain the unconditioned liberation.' Subhūti (one of the Buddha's ten great disciples, known for his understanding of emptiness) said: 'May all the people in the city who see the light, through this cause, be reborn in heaven or in the human realm, and ultimately attain the unconditioned Dharma.' Piṇḍola (one of the Buddha's disciples) said: 'May all the non-Buddhist ascetics, Brahmins, and elders in the city attain right view.' Revata (one of the Buddha's disciples) said: 'May all the people in the city be free from sin and obtain peace and security.' Aniruddha (one of the Buddha's ten great disciples, known for his divine eye) said: 'May all the people in the city attain the divine eye.' Ānanda (one of the Buddha's ten great disciples, known for his great learning) said: 'May all the people in the city be able to remember the Dharma they have heard in the past.' Mañjuśrī (a Bodhisattva, representing wisdom) said: 'May the doors, windows, multi-storied pavilions, monasteries, utensils, ornaments, trees, branches, leaves, flowers, fruits, and clothing decorations in the city all proclaim the principles of emptiness, signlessness, wishlessness, and non-attainment, reaching a state of non-arising and non-ceasing, without negligence, without attachment to sound, without form, and without the concept of self.' Avyūhadarśana (a Bodhisattva) said: 'May all the people in the city, men, women, young, and old, see the form of the Buddha wherever their eyes look, and ultimately attain the unsurpassed, true, and perfect enlightenment.' Ratnākara (a Bodhisattva) said: 'May all the household treasures in the city be filled with various jewels.' Tyāga-durgati (a Bodhisattva) said: 'May the people living in the city, if they have committed sins that would lead to hell, have their current karmic consequences lessened and ultimately completely extinguished.' Tyāga-āvaraṇa (a Bodhisattva) said: 'May the people in the city abandon the five hindrances (sensual desire, ill-will, sloth and torpor, restlessness and worry, and doubt) and not allow them to grow.' Avalokiteśvara (a Bodhisattva, also known as Guanyin) said: 'May those imprisoned in the city be released, may those who are bound be freed, and may those who are fearful become fearless.'
辯積曰：「化其中人敢見我等皆得辯才，使諸伎樂轉共談語。」
超度無虛跡曰：「令其中人吾等目見，皆使究竟至於無上正真之道。」
時八菩薩、八大弟子，各各如是悉共議已，到其城門。
於時城中王波斯匿，有女名曰維摩羅達(晉言離垢施)，厥年十二，端正殊妙，見者咸悅，第一潔白，色如妙華。于月八日明星之時，與五百侍女平旦乘駕，五百梵志皆從其後，出行遊觀，而詣祠壇，欲大祠祀。
時諸梵志遙見比丘，心中念言以為不吉。諸梵志中有一梵志，年尊老耄，名曰梵天，謂離垢施女：「當知今日不祥，見諸比丘住于城門。止！不須出，當還入城。見此等輩，求諸利義必不如意。」
時離垢施女，則為梵志，而說頌曰：
「斯等志行， 教化功德， 于諸祠祀， 為最吉安。 梵志若能， 供養此等， 一切吉利， 終無有異。 則以梵戒， 調定憺怕， 越度諸惡， 無穢眾塵。 此等所行， 為上良醫， 慰勞療治， 眾生久疾， 是無瑕穢， 第一師則。 為無數人， 去眾惡事， 于諸四見， 為已鮮明。 梵志卿來， 值上清凈， 佛在世間， 最勝法王。 斯等是子， 羅漢成就， 今
【現代漢語翻譯】 現代漢語譯本 辯積（菩薩名）說：『要讓這裡的人見到我們都能獲得辯才，使各種伎樂都轉而談論佛法。』 超度無虛跡（菩薩名）說：『要讓我們親眼見到這裡的人，都最終達到無上正真之道。』 當時，八位菩薩和八位大弟子，各自這樣商議完畢后，一同來到城門。 這時，城中的國王波斯匿（古印度國王名），有一個女兒名叫維摩羅達（Vimaladatta，晉語意為離垢施），她年方十二，容貌端莊美好，見到她的人都心生喜悅，她無比潔白，容色如美妙的花朵。在每月初八的清晨，當啟明星出現時，她與五百名侍女一同乘坐車駕，五百名婆羅門跟在後面，出行遊玩，前往祭壇，準備進行大型祭祀。 當時，那些婆羅門遠遠地看見比丘，心中認為這是不吉利的。婆羅門中有一位年老體衰的婆羅門，名叫梵天（Brahmadeva），他對離垢施女說：『應當知道今天不吉利，看見這些比丘站在城門。停下！不必出城，應當返回城中。見到這些人，所求的利益必定不如意。』 當時，離垢施女就為婆羅門說了這首偈頌： 『這些人的志向和行為，教化眾生的功德，在各種祭祀中，是最吉祥安穩的。婆羅門如果能夠，供養這些人，一切都會吉祥順利，終究不會有任何不同。他們以梵戒，調伏身心，平靜安寧，超越各種惡行，沒有污穢和塵垢。他們所做的事情，是最好的良醫，安慰和治療，眾生長久的疾病，他們沒有瑕疵，是第一導師。他們為無數人，去除各種惡事，對於各種四見（佛教術語，指常見的四種錯誤見解），已經非常清楚明白。婆羅門，你來到這裡，遇到了清凈的佛陀，佛陀是世間最殊勝的法王。這些人是佛陀的弟子，羅漢已經成就，現在』
【English Translation】 English version The Bodhisattva Bianji (辯積) said, 'Let the people here who see us all gain eloquence, and cause all kinds of music to turn to discussing the Dharma.' The Bodhisattva Chaodu Wuxuji (超度無虛跡) said, 'Let us see with our own eyes that the people here all ultimately reach the unsurpassed and true path.' At that time, the eight Bodhisattvas and eight great disciples, after each having discussed in this way, arrived together at the city gate. At this time, King Pasenadi (波斯匿, an ancient Indian king) of the city had a daughter named Vimaladatta (維摩羅達, meaning 'Immaculate Giving' in Jin language). She was twelve years old, with a dignified and beautiful appearance. Those who saw her were filled with joy. She was exceptionally pure white, her complexion like a beautiful flower. On the eighth day of the month, at dawn when the morning star appeared, she rode in a carriage with five hundred maids, followed by five hundred Brahmins, going out for a stroll and heading to the altar to perform a grand sacrifice. At that time, the Brahmins saw the Bhikkhus from afar and thought in their hearts that it was inauspicious. Among the Brahmins, there was an old and frail Brahmin named Brahmadeva (梵天), who said to the daughter Vimaladatta, 'You should know that today is unlucky, seeing these Bhikkhus standing at the city gate. Stop! There is no need to go out of the city; you should return to the city. Seeing these people, the benefits you seek will surely not be as desired.' At that time, the daughter Vimaladatta then spoke this verse for the Brahmins: 'The aspirations and actions of these people, the merits of teaching and transforming beings, among all sacrifices, are the most auspicious and peaceful. If Brahmins can, make offerings to these people, everything will be auspicious and smooth, and there will ultimately be no difference. They use the Brahma precepts, to tame their minds and bodies, to be calm and peaceful, to transcend all evil deeds, without defilement or dust. What they do, is the best physician, comforting and healing, the long-standing illnesses of sentient beings. They are without flaw, the foremost teachers. They remove all evil deeds for countless people, and are very clear about the various four views (a Buddhist term referring to four common wrong views). Brahmin, you have come here, and encountered the pure Buddha, the Buddha is the most supreme Dharma King in the world. These people are the Buddha's disciples, the Arhats have been achieved, now'
諸菩薩， 為最尊師。 孰有智者， 而舍之去？ 兩足之尊， 上福之田， 欲得生天， 施此眾祐。 若惠與者， 果報無量， 所可游處， 終不損耗。 順斯等教， 具足相好， 是善福田， 志性清凈。 假使梵志， 發歡悅心， 則當逮得， 安隱離俗。 遵修道教， 志未曾亂， 而行分衛， 常觀精進。 所可游居， 善護諸根， 諸根寂定， 斯眾如海。 江海之水， 尚可升量， 十方土地， 亦可步度。 若有佈施， 人中之王， 一切所行， 不可稱量。 劫燒之時， 須彌山壞， 江海枯竭， 及所有地。 其有奉施， 眾人尊王， 劫雖被災， 福不可燒。」
於是梵志，為離垢施而報頌曰：
「無得自恣， 從愚戇心。 莫祠祀時， 愿樂比丘。 斯等髡頭， 而被袈裟， 若志安解， 不習此黨。 恐女父母， 不以歡悅， 吾等當啟， 于大明王。 女所祠祀， 則亦不祥。 善哉尊女， 莫受比丘。」
於是離垢施，以偈報梵志曰：
「若墮惡趣， 生死之難， 雖有父母， 不能救濟。 亦無餘人， 及財神咒，
【現代漢語翻譯】 現代漢語譯本 諸位菩薩（菩薩：指發願要救度一切眾生的人），是最值得尊敬的導師。 哪個有智慧的人，會捨棄他們而去呢？他們是兩足之尊（兩足之尊：指佛陀，也指修行者），是無上福田（福田：指能讓人種福報的場所或對像），想要昇天的人，應當佈施給這些受人尊敬的人。 如果有人佈施給他們，所得到的果報是無量的，他們所遊歷之處，最終不會有任何損耗。遵循這些教導，具足美好的相貌，他們是善良的福田，心性清凈。即使是婆羅門（梵志：指婆羅門教的修行者），如果能生起歡喜心，也應當能夠獲得安穩，脫離世俗。 他們遵循修行之道，心志從未散亂，並且行乞化緣，常常觀察精進。他們所居住的地方，善於守護自己的六根（六根：指眼、耳、鼻、舌、身、意），六根寂靜安定，這樣的僧眾如同大海一般。江海之水，尚且可以測量，十方土地，也可以用腳步丈量。 如果有人佈施給，人中之王（人中之王：指佛陀或修行者），他的一切行為，是不可稱量的。劫火燃燒的時候，須彌山（須彌山：佛教宇宙觀中的中心山）會崩壞，江海會枯竭，以及所有的大地都會毀滅。如果有人供奉佈施，給受人尊敬的僧眾，即使遭遇劫難，所獲得的福報也不會被燒燬。
這時，婆羅門爲了阻止離垢施（離垢施：人名，此處指一位女性）的佈施，而用偈頌說道：
不要放縱自己，聽從愚蠢的心。不要在祭祀的時候，喜歡那些比丘（比丘：指佛教出家男子）。這些剃光頭的人，穿著袈裟，如果心志安穩，就不會學習這些黨派。恐怕你的父母，不會因此而高興，我們應當稟告大明王（大明王：指當時的國王）。你的祭祀，也會變得不吉祥。善良的尊貴女子，不要接受比丘的佈施。
這時，離垢施用偈頌回答婆羅門說：
如果墮入惡道，遭受生死輪迴的苦難，即使有父母，也不能救濟。也沒有其他人，以及財富和咒語，能夠救助。
【English Translation】 English version The Bodhisattvas (Bodhisattvas: beings who have vowed to save all sentient beings) are the most venerable teachers. Which wise person would abandon them? They are the honored ones among bipeds (honored ones among bipeds: refers to the Buddha, also refers to practitioners), the supreme fields of merit (fields of merit: refers to places or objects that allow people to cultivate blessings), those who wish to be reborn in heaven should give alms to these venerable ones. If someone gives alms to them, the resulting karmic rewards are immeasurable, and the places they travel will ultimately not be diminished. Following these teachings, possessing beautiful appearances, they are virtuous fields of merit, with pure minds. Even Brahmins (Brahmins: refers to practitioners of Brahmanism), if they can generate a joyful heart, should be able to attain peace and detachment from the mundane. They follow the path of practice, their minds never wavering, and they go begging for alms, constantly observing diligence. The places they reside, they are good at guarding their six senses (six senses: refers to eyes, ears, nose, tongue, body, and mind), the six senses are tranquil and stable, such a sangha (sangha: Buddhist monastic community) is like the ocean. The water of rivers and seas can still be measured, and the lands of the ten directions can also be measured by steps. If someone gives alms to the king among men (king among men: refers to the Buddha or practitioners), all his actions are immeasurable. When the fire of the kalpa (kalpa: a long period of time in Buddhist cosmology) burns, Mount Sumeru (Mount Sumeru: the central mountain in Buddhist cosmology) will collapse, the rivers and seas will dry up, and all the lands will be destroyed. If someone makes offerings and gives alms to the venerable sangha, even if they encounter the calamity of the kalpa, the blessings they have gained will not be burned away.
At this time, the Brahmin, in order to stop Li Gou Shi (Li Gou Shi: a person's name, here refers to a woman) from giving alms, spoke in verse:
Do not indulge yourself, listening to a foolish heart. Do not, during the time of sacrifice, favor those Bhikkhus (Bhikkhus: refers to Buddhist monks). These shaven-headed ones, wearing robes, if their minds are stable, they would not learn from these parties. I fear your parents will not be pleased, we should report to the Great King (Great King: refers to the king at the time). Your sacrifices will also become inauspicious. Good and noble woman, do not accept the alms of the Bhikkhus.
At this time, Li Gou Shi replied to the Brahmin in verse:
If one falls into evil realms, suffering the difficulties of the cycle of birth and death, even if one has parents, they cannot save them. There is no one else, nor wealth or mantras, that can help.
獨斯等類， 乃能救脫。 吾棄捐身， 散在四方， 欽樂愛敬， 自歸於佛。 終不希望， 餘人之救， 唯當依附， 三尊寶耳。 譬如失目， 而瞻明鏡。 外道異學， 若斯無益。 梵志猶如， 須彌山燒。 博聞如是， 力脫為要。 未曾乏少， 于博聞慧， 所可聞者， 悉為備具。 若能聽聞， 即奉行者， 此乃為持， 一切難及。」
於是梵志謂離垢施女：「初未曾見於尊佛及比丘眾，從何因緣而生歡悅？」
女即答曰：「梵志！欲知？我初生時，母以我著金寶床上，上虛空中五百天子而共飛行，我適見之；以無數事嘆佛功德及法聖眾，適聞音聲。時于眾中有一天子，初未曾見如來至真，問諸天子：『所嘆如來，德何所類？』時諸天子察我心念，志懷篤信，即說此偈，而讚歎佛：
「『頭髮紺青色， 凈好而右旋， 如水百葉蓮； 猶月滿盛明； 白毛眉中回， 猶如雪之光； 勝眼如青蓮， 若蜂中之王； 人中尊師子， 唇像若赤朱， 眉睫甚細妙， 平正而善姝， 廣長舌覆面， 乃至於髮際。 其教清和悅， 充可智者意， 其聲如鐘鼓， 箜篌笳笛笙，
【現代漢語翻譯】 現代漢語譯本 只有像我這樣的人，才能得到救脫。我捨棄自身，散落在四方，敬仰愛戴，自己歸依于佛。我終不希望其他人的救助，唯當依附於佛、法、僧三寶。譬如失明之人，卻要看明鏡。外道異學，就像這樣毫無益處。婆羅門就像須彌山被燒燬一樣。博聞廣識固然重要，但努力解脫才是關鍵。我從未缺少博聞的智慧，所能聽聞的，都已完備。如果能夠聽聞佛法，並且奉行實踐，這才是真正難以企及的堅持。 於是，婆羅門問離垢施女：『我從未見過你所說的佛和比丘僧眾，你為何如此歡喜？』 女子回答說：『婆羅門，你想知道嗎？我剛出生時，母親把我放在金寶床上，當時有五百天子在空中飛行，我恰好看到他們；他們用無數的事蹟讚歎佛的功德和僧眾的聖潔，我恰好聽到了這些聲音。當時，天子中有一位，從未見過如來至真，他問其他天子：『你們所讚歎的如來，他的德行是怎樣的？』當時，天子們察覺到我心中懷有堅定的信仰，就說了這首偈頌，讚歎佛陀： 『頭髮是紺青色的，潔凈美好且向右旋轉，像水中盛開的百葉蓮；又像滿月一樣光明；眉毛中間的白毫，像雪一樣潔白；眼睛像青蓮花一樣美麗，如同蜂王一般；人中尊貴的獅子，嘴唇像紅色的硃砂；眉毛和睫毛非常細緻美妙，平正而端莊；廣長的舌頭可以覆蓋整個面部，甚至到達髮際。他的教誨清凈平和，能滿足智者的心意，他的聲音像鐘鼓，又像箜篌、笳笛、笙等樂器。』
【English Translation】 English version Only those like me can attain liberation. I have abandoned myself, scattered in all directions, revering and loving, and have taken refuge in the Buddha. I do not hope for salvation from others; I should only rely on the Three Jewels (Buddha, Dharma, Sangha). It is like a blind person trying to see with a clear mirror. External paths and different teachings are as useless as this. A Brahmin is like Mount Sumeru being burned. While extensive learning is important, striving for liberation is crucial. I have never lacked wisdom from extensive learning; all that can be heard, I have fully acquired. If one can hear the Dharma and practice it, this is truly an unsurpassed perseverance. Then, the Brahmin asked the maiden, Li Gou Shi: 'I have never seen the Buddha or the assembly of Bhikkhus you speak of, why are you so joyful?' The maiden replied: 'Brahmin, do you wish to know? When I was born, my mother placed me on a golden bed, and five hundred devas were flying in the sky, I happened to see them; they praised the virtues of the Buddha and the holiness of the Sangha with countless deeds, and I happened to hear these sounds. At that time, one of the devas, who had never seen the Tathagata (the Truth-finder), asked the other devas: 'What are the virtues of the Tathagata you praise?' At that time, the devas perceived that I had a firm faith in my heart, and they spoke this verse, praising the Buddha: 'His hair is dark blue, pure and beautiful, and curls to the right, like a hundred-petaled lotus in the water; it is like the full moon, bright and full; the white hair between his eyebrows is as white as snow; his eyes are as beautiful as blue lotuses, like the king of bees; the noble lion among men, his lips are like red cinnabar; his eyebrows and eyelashes are very delicate and wonderful, even and dignified; his long tongue can cover his entire face, even reaching his hairline. His teachings are pure and peaceful, satisfying the minds of the wise, his voice is like bells and drums, and like the sounds of the konghou (a Chinese harp), the jia (a reed pipe), the flute, and the sheng (a Chinese mouth organ).'
其音和且雅， 猶如琴瑟箏， 哀鸞真陀樂。 鶯鳥及鹍雞， 赤㭰鳴于林， 最勝音超彼， 辭若師子吼， 妙聲壞眾病。 已離諸垢穢， 言誠斷諸見， 行遊若坐眾， 聞者悉解釋。 所言無缺漏， 可悅一切人， 勝己舍中邊， 猶如寂滅度。 言辭無慢恣， 形體甚奇妙， 辭質無諂飾， 皆為眾說行。 如集華為鬘， 佛慧音如是。 諸念悉豐滿， 勝臂過於膝， 其掌正且均， 手指纖長好。 巍巍身堅固， 寶容若紫金， 佛體顯如日， 遠現悉聞音。 毛軟亦紺色， 一一生上旋， 𦟛髀猶龍象， 而膝平博好。 安平足如畫， 于下生相輪， 稱佛德如是。』 我時粗聽聞， 在世無所慕， 度于諸有處， 大哀上良醫， 救濟眾生務， 斷除諸繫縛， 無著如蓮華。 梵志我從天， 聞嘆佛若此。」
離垢施女謂梵志：「我從諸天聞如是比嘆佛功德，從是以來不自識念而復睡眠，亦復無有淫怒愚癡危害之想；從是以來不自識念貪著父母兄弟姊妹親屬知識，亦不愛念瓔珞衣服及身壽命，國城遊觀；唯獨恭恪，唸佛大聖。梵志！當知，以是之
【現代漢語翻譯】 現代漢語譯本 他的聲音和諧而優雅，如同琴瑟箏等樂器，又如哀鸞（一種傳說中的鳥）和真陀樂（一種樂器）的樂聲。還有鶯鳥和鹍雞的鳴叫，以及赤㭰（一種鳥）在林中的啼鳴，但佛陀的聲音最為殊勝，超越了它們。他的言辭如同獅子的吼聲，美妙的聲音能消除眾生的疾病。他已遠離一切污垢，言語真實，能斷除各種錯誤的見解。無論行走、遊歷還是坐於人群之中，聽到他聲音的人都能得到開解。他的言語沒有缺失和遺漏，能使一切人感到愉悅。他超越了自我，捨棄了中道和邊見，如同達到了寂滅的境界。他的言辭沒有傲慢和放縱，形體極其奇妙。他的言辭質樸，沒有諂媚和虛飾，所說的一切都是爲了教導眾生修行。如同用鮮花編織成花環，佛陀的智慧之音也是如此。他的念頭充滿智慧，手臂勝過膝蓋，手掌端正而勻稱，手指纖細而美好。他身軀巍峨而堅固，容貌如同紫金一般光彩奪目。佛陀的身體如同太陽一般顯耀，即使在遠處也能聽到他的聲音。他的毛髮柔軟且呈紺色，每一根都向上盤旋。他的𦟛髀（大腿）如同龍像一般有力，膝蓋平坦而寬闊。他的腳底平穩如畫，腳下生有輪相。佛陀的功德就是如此。我當時只是粗略地聽聞，便對世間的一切不再留戀，超越了各種存在的境界。他如同偉大的良醫，以大慈悲心救濟眾生，斷除一切束縛，無所執著，如同蓮花一般。梵志，我從天界聽聞對佛陀的讚歎就是如此。」 離垢施女對梵志說：『我從諸天那裡聽到如此讚歎佛陀功德的話語，從那時起，我不再有睡眠的念頭，也沒有淫慾、憤怒、愚癡和危害他人的想法；從那時起，我不再執著于父母、兄弟姐妹、親屬和朋友，也不再愛戀瓔珞、衣服、身體壽命、國家城市和遊覽觀光；我只恭敬地思念佛陀這位大聖人。梵志，你應該知道，因為這些原因，我……』
【English Translation】 English version His voice is harmonious and elegant, like the sounds of the qin (a zither-like instrument), se (another zither-like instrument), and zheng (a plucked string instrument), and like the sounds of the sorrowful luan (a mythical bird) and the zhentuo music (a type of music). There are also the calls of the orioles and the kunji (a type of bird), and the cries of the red-necked pheasant in the forest, but the Buddha's voice is the most supreme, surpassing them all. His words are like the roar of a lion, and his wonderful voice can eliminate the diseases of sentient beings. He has already left behind all defilements, his words are truthful, and he can cut off all wrong views. Whether walking, traveling, or sitting among the crowd, those who hear his voice can be enlightened. His words have no omissions or deficiencies, and can please everyone. He has transcended the self, abandoned the middle way and extreme views, and is like reaching the state of nirvana. His words are without arrogance or indulgence, and his form is extremely wonderful. His words are simple, without flattery or embellishment, and everything he says is to teach sentient beings to practice. Like weaving a garland with flowers, the Buddha's wisdom-sound is also like this. His thoughts are full of wisdom, his arms surpass his knees, his palms are upright and even, and his fingers are slender and beautiful. His body is majestic and firm, and his appearance is as radiant as purple gold. The Buddha's body shines like the sun, and even from afar, his voice can be heard. His hair is soft and dark blue, and each strand spirals upwards. His thighs are as powerful as those of a dragon or an elephant, and his knees are flat and broad. His feet are as smooth as a painting, and the wheel mark appears on the soles of his feet. Such are the merits of the Buddha. I only heard it roughly at that time, and I no longer yearned for anything in the world, and I transcended all realms of existence. He is like a great physician, who with great compassion saves sentient beings, cuts off all bonds, and is unattached, like a lotus flower. Brahmin, this is how I heard the praises of the Buddha from the heavens.」 The maiden Ligoushi said to the Brahmin: 'I heard such praises of the Buddha's merits from the heavens, and since then, I have no thoughts of sleep, nor do I have thoughts of lust, anger, ignorance, or harming others; since then, I no longer cling to my parents, siblings, relatives, and friends, nor do I love jewelry, clothes, the lifespan of my body, the cities of the country, or sightseeing; I only respectfully think of the Buddha, the great sage. Brahmin, you should know that because of these reasons, I...'
故，如來所在廣說經法，吾悉聽之，不失一句義理嚴妙。我常晝夜恒觀睹佛，無不見時。吾以晝夜見佛正覺，欲聽聞法，奉敬聖眾，而無厭極。」
時離垢施，嗟嘆于佛、聖眾之德。梵天、梵志、五百群眾，聞之欣然，皆發無上正真道意。女即下車，趣諸菩薩及大弟子，普為稽首，一一禮足，一心恭恪，而叉手住。
時舍利弗，觀離垢施女。離垢施女問舍利弗：「唯賢者！為女人身處於二識，塵欲如火，多有放逸，所可好喜，心不順念，不志解脫，而自放逸。善哉，賢者！唯為我等如應說法，哀矜長夜，安隱無難。」
說於此語適欲竟時，王波斯匿與諸群臣，尋到彼間。王聞斯言，謂離垢施女：「遺習樂，何故勤勞、顏色憔悴而游此間？從生以來未曾步行，初不眠寐，捽髮心行，而不戲樂，無以自娛。」
於是王波斯匿，為離垢施而說頌曰：
「顏貌凈妙， 猶天玉女， 瓔珞儀式， 香薰衣服。 如今女身， 何所患厭？ 汝既無有， 睡眠之懈， 處在國土， 倉庫盈富。 女之父母， 常得自由， 何所不樂， 今得自在？ 其心何故， 不好在家？ 又女父母， 而相可悅， 一切眾人， 之所恭敬。 何故不樂， 游坐此間？
【現代漢語翻譯】 現代漢語譯本：因此，如來（Tathagata，佛的稱號）所在之處廣泛宣說經法，我全都聽聞，不遺漏一句，其中的義理精深微妙。我常常日夜不停地觀察佛陀，沒有一刻不見。我因為日夜見到佛陀的正覺，想要聽聞佛法，恭敬聖眾，而沒有絲毫厭倦。 當時，離垢施（Vimaladatta，一位女子的名字）讚歎佛陀和聖眾的功德。梵天（Brahma，印度教神祇）、梵志（Brahmin，婆羅門）以及五百群眾聽了都非常高興，都發起了無上正真道的心意。這位女子隨即下車，走向諸位菩薩和大弟子，普遍地向他們稽首，一一禮拜他們的腳，一心恭敬，然後合掌站立。 當時，舍利弗（Sariputra，佛陀的十大弟子之一）觀察離垢施女。離垢施女問舍利弗：『賢者！女人的身體處於二識（指眼識和意識），塵欲如同火焰，多有放縱，所喜歡的事物，心不順從正念，不立志于解脫，而自我放縱。善哉，賢者！請為我們如理說法，哀憐我們長夜的苦難，使我們安穩無憂。』 當她說完這些話的時候，波斯匿王（Prasenajit，古印度憍薩羅國國王）和他的群臣也來到了那裡。國王聽到這些話，對離垢施女說：『你捨棄了享樂，為什麼如此勤勞、面容憔悴地在這裡遊走？你從出生以來從未步行，從不失眠，突然發心修行，而不去嬉戲享樂，沒有用來娛樂自己的事物。』 於是，波斯匿王為離垢施說了偈頌： 『你的容貌清凈美好，如同天上的玉女，佩戴著瓔珞，穿著香薰的衣服。如今你的身體，有什麼厭惡的？你既然沒有睡眠的懈怠，身處國土，倉庫充盈富足。你的父母，常常自由自在，有什麼不快樂的，現在卻如此自在？你的心為什麼不喜歡在家？而且你的父母，彼此相愛，一切眾人都對你恭敬。為什麼不快樂，而在這裡遊走？』
【English Translation】 English version: Therefore, wherever the Tathagata (title of the Buddha) extensively expounds the Dharma, I listen to it all, not missing a single word, and the meaning within is profound and subtle. I constantly observe the Buddha day and night, never not seeing him. Because I see the Buddha's enlightenment day and night, I desire to hear the Dharma, revere the holy assembly, and have no sense of weariness. At that time, Vimaladatta (name of a woman) praised the virtues of the Buddha and the holy assembly. Brahma (Hindu deity), Brahmins, and five hundred people who heard this were very happy and all generated the intention for the unsurpassed true path. The woman then got out of her carriage, approached the Bodhisattvas and great disciples, universally bowed to them, paid respects to their feet one by one, with a sincere and respectful heart, and then stood with her palms together. At that time, Sariputra (one of the Buddha's ten great disciples) observed Vimaladatta. Vimaladatta asked Sariputra: 'O worthy one! A woman's body is subject to two consciousnesses (referring to eye consciousness and mind consciousness), desires are like flames, often indulging, the things that are liked, the mind does not follow right mindfulness, does not aspire to liberation, and indulges oneself. Excellent, worthy one! Please explain the Dharma to us accordingly, have compassion for our long night of suffering, and make us peaceful and free from worry.' Just as she finished speaking these words, King Prasenajit (king of Kosala in ancient India) and his ministers also arrived there. The king, hearing these words, said to Vimaladatta: 'You have abandoned pleasure, why are you so diligent, with a haggard face, wandering here? Since birth, you have never walked, never lost sleep, suddenly you have resolved to practice, and do not go to play and enjoy, having nothing to entertain yourself with.' Then, King Prasenajit spoke a verse for Vimaladatta: 'Your appearance is pure and beautiful, like a celestial maiden, adorned with necklaces, wearing fragrant clothes. Now, in your body, what is there to dislike? Since you have no laziness of sleep, living in the kingdom, the storehouses are full and rich. Your parents are always free, what is there to be unhappy about, yet now you are so free? Why does your heart not like being at home? Moreover, your parents love each other, and all people respect you. Why are you not happy, but wandering here?'
若干瓔珞， 自嚴其身， 汝豈聞耶， 若見之乎？ 所以恐怖， 心懷懈倦。 女當爲吾， 宣暢此意。 今女所誓， 欲求何愿？」
時離垢施，則為父王而說頌曰：
「大王不覺， 生死之難， 諸陰之患， 危脆之身， 貪慾之想， 所行如化， 人命在世， 不住須臾。 大父當了， 我處毒蛇， 安得睡眠， 及諸所欲？ 於今計此， 四毒之蛇， 心自念言： 『何所悅樂？ 為諸仇敵， 所見逼迫， 處在眾苦， 云何得安？ 塵勞之怨， 所見唐突， 吾當云何， 游于娛樂？ 墮毒中者， 誰得睡眠？ 未舍怨家， 云何歡喜？ 墮大坑塹， 何所恃怙？』 尊王當知， 處世如是。 如今睹察， 最勝自在， 尋時發心， 令我得佛。 王聽我言： 『未曾見聞， 為菩薩者， 而懷放逸； 畏於弊獸， 而馳迸走； 仇敵執杖， 舉刀逐人； 而復飢渴， 入于空聚。 畏生死賊， 誰當樂者？』
「今此畫篋身， 計之亦如是， 而常懷受斯， 依獸四害蛇。 無量之陰蓋， 怨賊之患難， 孰樂於曠野， 畏懼之境界？」
於是離
【現代漢語翻譯】 現代漢語譯本 身上佩戴著許多瓔珞（一種用珠玉穿成的裝飾品），你可曾聽聞或見過這些？為何你如此恐懼，心中充滿懈怠？你應當為我宣說你的想法。你現在所發的誓願，究竟是想求得什麼呢？」
這時，離垢施（菩薩名）便為父王說了以下偈頌：
「大王您沒有覺察到生死輪迴的艱難，以及五蘊（色、受、想、行、識）所帶來的苦患。這脆弱的身體，充滿貪慾的念頭，所做的一切都如幻影一般。人的生命在世間，短暫得連片刻都無法停留。父王您應當明白，我身處毒蛇之中，怎能安然入睡，又怎能追求各種慾望呢？ 現在我仔細思量，這身體就像四條毒蛇（地、水、火、風），心中自問：『有什麼值得快樂的呢？被各種仇敵所逼迫，身處眾多苦難之中，又怎能得到安寧？塵世的煩惱怨恨，不斷地侵擾著我，我怎能還去追求享樂呢？ 身處毒害之中，誰還能安睡？沒有擺脫怨敵，又怎能歡喜？墮入深坑之中，又能依靠什麼呢？』 尊貴的國王您應當知道，身處世間就是如此。如今我觀察到，最殊勝自在的佛陀，在過去就已發願，要讓我成就佛果。 請您聽我說：『從未聽說過，有哪位菩薩會放縱自己；害怕兇猛的野獸，就四處逃竄；仇敵拿著棍棒，舉著刀追趕；又飢又渴，進入空無一人的村落。畏懼生死大盜，誰還會快樂呢？』
「如今這個如畫匣般的身體，仔細想來也是如此，卻常常承受著，如同被野獸和四害蛇所纏繞的痛苦。被無量的五蘊所覆蓋，遭受怨賊的禍患，誰還會樂於身處曠野，面對這充滿恐懼的境界呢？」
於是，離垢施
【English Translation】 English version Adorned with many necklaces (a type of ornament made of strung pearls and jade), have you heard or seen these? Why are you so terrified, with your heart full of weariness? You should declare your thoughts to me. What is the vow you are making now, what do you wish to seek?'
At that time, Li Gou Shi (a Bodhisattva's name) then spoke the following verses for his father the king:
'Great King, you are not aware of the difficulty of the cycle of birth and death, and the suffering brought by the five aggregates (form, feeling, perception, mental formations, and consciousness). This fragile body, full of desires, all that is done is like an illusion. Human life in this world is so short that it cannot even stay for a moment. Father, you should understand that I am in the midst of poisonous snakes, how can I sleep peacefully, and how can I pursue various desires? Now I carefully consider, this body is like four poisonous snakes (earth, water, fire, and wind), and I ask myself: 'What is there to be happy about? Being oppressed by various enemies, and being in the midst of many sufferings, how can one find peace? The vexations and resentments of the world constantly harass me, how can I still seek pleasure? Being in the midst of poison, who can sleep peacefully? Without getting rid of enemies, how can one be happy? Falling into a deep pit, what can one rely on?' Honorable King, you should know that being in the world is like this. Now I observe that the most supreme and free Buddha, in the past, had already made a vow to let me achieve Buddhahood. Please listen to me: 'It has never been heard that any Bodhisattva would indulge themselves; fearing fierce beasts, they would flee everywhere; enemies holding sticks, raising knives to chase people; being hungry and thirsty, they would enter an empty village. Fearing the great thieves of birth and death, who would be happy?'
'Now this body, like a painted box, is also like this when carefully considered, yet it constantly endures the pain of being entangled by beasts and the four poisonous snakes. Covered by the immeasurable five aggregates, suffering the calamities of resentful thieves, who would be happy to be in the wilderness, facing this realm full of fear?'
Then, Li Gou Shi
垢施謂舍利弗：「唯問，賢者！智慧之事，當以答我。所言智慧，嘆于耆年，智慧最尊。其智慧者，為有為乎？若無為耶？假使有為，則為起生滅壞之事，虛偽之法。設無為者，離於三相，以是之故，為無所起。設無所起，則無合會。其智慧者，悉無所有。」
時，舍利弗默無以報。
大目連曰：「仁舍利弗！當時發遣離垢施問。」
舍利弗答曰：「女所寤者，不問有為及與無為，講無所起，不可言聲以答發遣。」
離垢施女問大目連：「世尊嘆賢者，神足為最耆年，云何，立眾人想現神足乎？為法想耶？若立人想現神足者，人虛無實，神足亦空。欲以法想，法無所造。其無所造，彼無所獲。以無所獲，則無所想。」
大目揵連默無言報。
大迦葉曰：「仁大目連！以時發遣女人所問。」
目連答曰：「女之所問，不以想念，無有想說，無作無念，唯諸如來眾菩薩等乃能發遣。」
離垢施女問大迦葉：「佛嘆耆年知足第一，云何，迦葉！假使住於八思議門而禪三昧，愍哀眾人，起行分衛。所受食者，若一杓供此人之等，悉當生天。為以身事畢眾祐乎？若以心了？設以身者，身則屬外，不可以身而了事矣！有計身者，譬如草木墻壁瓦石，以是之故，不可了別。設用心
【現代漢語翻譯】 現代漢語譯本 離垢施（Vimalaśrī，一位女居士）對舍利弗（Śāriputra，佛陀的十大弟子之一，以智慧著稱）說：『賢者，請回答我的問題！關於智慧，人們讚歎年長者，認為他們的智慧最為尊貴。這種智慧，是有為法（saṃskṛta-dharma，指因緣和合而生，有生滅變化的法）呢？還是無為法（asaṃskṛta-dharma，指不生不滅，無為造作的法）呢？如果是有為法，那麼它就會有生起、滅壞的變化，是虛妄不實的。如果是無為法，它就脫離了生、住、滅這三種相狀，因此是無所生起的。如果無所生起，就不會有聚合。那麼，這種智慧就什麼都不是了。』 當時，舍利弗沉默不語，無法回答。 大目犍連（Mahāmaudgalyāyana，佛陀的十大弟子之一，以神通著稱）說：『舍利弗，你應該回答離垢施的問題。』 舍利弗回答說：『你所領悟的，不是關於有為和無為的問題，而是關於無所生起，這無法用言語來回答。』 離垢施女問大目犍連：『世尊讚歎賢者，認為神通第一。那麼，您是如何運用神通的呢？是基於人想（pudgala-saṃjñā，執著於人我）而顯現神通呢？還是基於法想（dharma-saṃjñā，執著於法）呢？如果基於人想而顯現神通，人是虛幻不實的，神通也是空無的。如果基於法想，法是無所造作的。如果無所造作，就無所得。如果無所得，就無所想。』 大目犍連沉默不語，無法回答。 大迦葉（Mahākāśyapa，佛陀的十大弟子之一，以頭陀苦行著稱）說：『大目犍連，你應該回答這位女居士的問題。』 目犍連回答說：『你所問的，不是用想念可以理解的，沒有可以用想念來說明的，是無作無念的境界，只有如來（Tathāgata，佛的稱號）和眾菩薩才能回答。』 離垢施女問大迦葉：『佛讚歎年長者知足第一。那麼，迦葉，如果有人安住於八思議門（aṣṭāścarya-dvāra，指八種不可思議的境界）而入禪定，爲了憐憫眾生，開始乞食。所接受的食物，哪怕只是一勺，供養這個人，都將往生天界。這是用身體來完成一切功德呢？還是用心來理解呢？如果是用身體，身體是外在的，不能用身體來理解。執著于身體，就像草木、墻壁、瓦石一樣，因此無法理解。如果是用心，心是無形的，無所依附，無所造作，無所生起，無所滅壞。』
【English Translation】 English version Vimalaśrī (a female lay practitioner) said to Śāriputra (one of the Buddha's ten great disciples, known for his wisdom): 'Venerable one, please answer my question! Regarding wisdom, people praise the elderly, considering their wisdom to be the most venerable. Is this wisdom conditioned (saṃskṛta-dharma, referring to phenomena that arise from causes and conditions, subject to change and decay)? Or is it unconditioned (asaṃskṛta-dharma, referring to phenomena that are not subject to change and decay)? If it is conditioned, then it will have arising, ceasing, and decaying, which are false and unreal. If it is unconditioned, it is free from the three characteristics of arising, abiding, and ceasing, and therefore it is without arising. If it is without arising, there will be no aggregation. Then, this wisdom is nothing at all.' At that time, Śāriputra remained silent and could not answer. Mahāmaudgalyāyana (one of the Buddha's ten great disciples, known for his supernatural powers) said: 'Śāriputra, you should answer Vimalaśrī's question.' Śāriputra replied: 'What you have realized is not about conditioned or unconditioned, but about non-arising, which cannot be answered with words.' Vimalaśrī asked Mahāmaudgalyāyana: 'The World Honored One praises the venerable ones, considering supernatural powers to be the foremost. So, how do you manifest your supernatural powers? Is it based on the perception of a person (pudgala-saṃjñā, clinging to the idea of a self)? Or is it based on the perception of a dharma (dharma-saṃjñā, clinging to the idea of phenomena)? If it is based on the perception of a person, a person is illusory and unreal, and supernatural powers are also empty. If it is based on the perception of a dharma, dharma is uncreated. If it is uncreated, there is nothing to be attained. If there is nothing to be attained, there is nothing to be conceived.' Mahāmaudgalyāyana remained silent and could not answer. Mahākāśyapa (one of the Buddha's ten great disciples, known for his ascetic practices) said: 'Mahāmaudgalyāyana, you should answer the question of this female lay practitioner.' Maudgalyāyana replied: 'What you have asked is not something that can be understood through thought, there is nothing that can be explained through thought, it is a state of non-action and non-thought, only the Tathāgatas (a title for the Buddha) and the Bodhisattvas can answer.' Vimalaśrī asked Mahākāśyapa: 'The Buddha praises the elderly as being foremost in contentment. So, Kāśyapa, if someone dwells in the eight doors of inconceivable states (aṣṭāścarya-dvāra, referring to eight inconceivable states) and enters into meditative concentration, and out of compassion for sentient beings, begins to beg for alms. The food received, even if it is just a spoonful, offered to this person, will lead to rebirth in the heavens. Is this accomplished through the body or through the mind? If it is through the body, the body is external and cannot be used to understand. Clinging to the body is like clinging to grass, trees, walls, bricks, and stones, and therefore cannot be understood. If it is through the mind, the mind is formless, without reliance, without creation, without arising, and without ceasing.'
者，心無所住以故不了。設以身心在於外者，則無所有，不可用了。」
迦葉默然。
須菩提曰：「唯大迦葉！當時發遣女人所問。」
迦葉答曰：「今女所問，悉無所受，則應本際。以是之故，不可發遣。」
離垢施女問須菩提：「佛嘆耆年，在於閑居行空第一。其空法者，為有所說，嘆有形乎？設欲說法，法無起相，亦無滅相。其有不起不滅相者，彼則平等。其平等者則為調定，其調定者則為無本，其無本者亦無所作，無所作者則無言說，已無言說則無心念，其無心念則無真實。設無所有則無有實，其不有實，則是聖賢之所嘆詠。」
須菩提默，無以加報。
邠耨曰：「須菩提！以時發遣女之所問。」
須菩提曰：「不當於此有所說也！默然為安。所以者何？女之所問，無放逸事。有所說者，則墮短乏，有計法界。無有言說，斯歸於空。」
離垢施女問邠耨曰：「佛嘆賢者，講法最尊。耆年以何因緣說法？設無因緣則無所益。若以因緣講說法者，則與愚癡凡夫同等。所以者何？愚癡凡夫與因緣俱，是故賢者不離愚癡凡夫之法。設無因緣，無有形類，云何說法？無緣對故。」
邠耨默然。
離越曰：「賢者！以時發遣女之所問。」
邠耨答曰
【現代漢語翻譯】 現代漢語譯本 『因為心無所執著，所以不能明瞭。如果認為身心存在於外在，那就什麼都沒有，無法使用。』 迦葉（Kāśyapa，佛陀十大弟子之一，以頭陀苦行著稱）沉默不語。 須菩提（Subhūti，佛陀十大弟子之一，解空第一）說：『大迦葉！應該回答那位女子當時提出的問題。』 迦葉回答說：『現在這位女子所問的問題，如果沒有任何執受，就應迴歸到本來的狀態。因此，不應該回答。』 離垢施女問須菩提：『佛讚歎耆年（指年長的修行者），說他安住于閑靜之處，修行空法最為第一。這空法，是有所說，讚歎有形之物嗎？如果要說法，法沒有生起的相狀，也沒有滅去的相狀。那不生不滅的相狀，就是平等。平等就是調和安定，調和安定就是沒有根本，沒有根本也就沒有造作，沒有造作就沒有言說，沒有言說就沒有心念，沒有心念就沒有真實。如果什麼都沒有，就沒有真實，不執著于真實，這就是聖賢所讚歎的。』 須菩提沉默不語，無言以對。 邠耨（Piṇḍola，佛陀弟子，以神通著稱）說：『須菩提！應該回答那位女子提出的問題。』 須菩提說：『不應該在這裡說什麼！保持沉默才是安穩。為什麼呢？這位女子所問的問題，沒有放逸之處。如果有所說，就會陷入短缺，執著於法界。沒有言說，才是迴歸于空。』 離垢施女問邠耨：『佛讚歎賢者，說講法最為尊貴。耆年以什麼因緣說法？如果沒有因緣，就沒有利益。如果因為因緣而說法，那就和愚癡的凡夫一樣。為什麼呢？愚癡的凡夫與因緣相伴，所以賢者不應離開愚癡凡夫的法。如果沒有因緣，沒有形體，又如何說法？因為沒有相對的緣故。』 邠耨沉默不語。 離越（Revata，佛陀弟子，以禪定著稱）說：『賢者！應該回答那位女子提出的問題。』 邠耨回答說
【English Translation】 English version 'Because the mind has no attachment, it cannot understand. If one considers the body and mind to be external, then there is nothing, and it cannot be used.' Kāśyapa (one of the Buddha's ten great disciples, known for his ascetic practices) remained silent. Subhūti (one of the Buddha's ten great disciples, foremost in understanding emptiness) said, 'Great Kāśyapa! You should answer the question that woman asked at that time.' Kāśyapa replied, 'Now, what this woman asks, if there is no acceptance, it should return to its original state. Therefore, it should not be answered.' The Immaculate Woman asked Subhūti, 'The Buddha praises the elder (referring to an older practitioner), saying that he dwells in quiet places and practices the emptiness dharma as the foremost. Is this emptiness dharma something that is spoken, praising something with form? If one were to speak of dharma, dharma has no arising aspect, nor does it have a ceasing aspect. That which has no arising and no ceasing aspect is equality. Equality is harmony and stability, harmony and stability is without a root, without a root there is no action, without action there is no speech, without speech there is no thought, without thought there is no reality. If there is nothing, there is no reality, not clinging to reality, this is what the sages praise.' Subhūti remained silent, with nothing to add. Piṇḍola (a disciple of the Buddha, known for his supernatural powers) said, 'Subhūti! You should answer the question that woman asked.' Subhūti said, 'One should not say anything here! Remaining silent is peaceful. Why? The question this woman asks has no place for indulgence. If one were to say something, one would fall into deficiency, clinging to the realm of dharma. Without speech, one returns to emptiness.' The Immaculate Woman asked Piṇḍola, 'The Buddha praises the wise, saying that teaching the dharma is most noble. For what reason does the elder teach the dharma? If there is no reason, there is no benefit. If one teaches the dharma because of a reason, then one is the same as a foolish ordinary person. Why? Foolish ordinary people are accompanied by reasons, therefore the wise should not depart from the dharma of foolish ordinary people. If there is no reason, no form, how can one teach the dharma? Because there is no counterpart.' Piṇḍola remained silent. Revata (a disciple of the Buddha, known for his meditation) said, 'Wise one! You should answer the question that woman asked.' Piṇḍola replied
：「今女所問，不用習俗問究竟度，究竟度者則無言趣亦不可說。」
離垢施女問離越曰：「佛嘆耆年，行禪最尊。為以何心依猗于禪？為不用心？設用心者，心則如幻虛無所有，其三昧定亦無所有。設以無心，一切水處諸屋宮殿草木枝葉悉得三昧。所以者何？斯物無心。」
離越默然。
阿那律曰：「賢者！以時發遣女問。」
離越答曰：「女之所講，問佛境界，則非弟子之所發遣。」
女問離越：「云何，賢者！聲聞法異如來異乎？設以差別，其無為者則當殊別，一切賢聖悉無為矣！其無為者則無所生，其無所生則無有二，其無二者不可名二。何故說此？」
寂無以報。
離垢施女問阿那律：「佛嘆耆年，天眼最尊。云何，賢者！因以天眼有所見乎？為無見耶？設有所見則為有常，設無所見則墮斷滅。所見無形，為有別耶？」
阿那律默。
阿難言曰：「賢者！以時發遣女問。」
阿那律曰：「女之所問，除猛智慧則不可以言說答之，默然為安。」
離垢施女問阿難曰：「佛嘆賢者，博聞最尊。今仁博聞，斯為何謂？義何所趣？為用嚴飾？設以義者，義無言說。其無言說，不以耳識而分別之，耳無所識不能分別，不能別者則無有言。假以嚴
【現代漢語翻譯】 現代漢語譯本：『你現在所問的，不是用世俗的觀點來問究竟的解脫，究竟的解脫是無法用言語表達的，也是不可說的。』 離垢施女問離越（一位比丘的名字）說：『佛讚歎耆年（年長的比丘），說禪定最為尊貴。是以什麼樣的心來依止禪定呢？還是不用心？如果用心，心就像幻象一樣虛無，那麼禪定也就不存在了。如果不用心，那麼一切水、房屋、宮殿、草木枝葉都應該能達到禪定，為什麼呢？因為這些東西都沒有心。』 離越沉默不語。 阿那律（佛陀的弟子，以天眼著稱）說：『賢者！應該及時回答她的問題。』 離越回答說：『你所講的，是詢問佛的境界，這不是弟子所能回答的。』 離垢施女問離越：『賢者！聲聞法（小乘佛法）和如來法（大乘佛法）是不同的嗎？如果說有差別，那麼無為法（涅槃）就應該有差別，但一切賢聖都證得了無為法！無為法是無所生的，無所生就沒有二元對立，沒有二元對立就不能稱之為二。為什麼還要說這些呢？』 離越寂靜無言以對。 離垢施女問阿那律：『佛讚歎耆年，說天眼最為尊貴。賢者！你用天眼能看到什麼嗎？還是看不到？如果能看到，那就是有常（永恒不變），如果看不到，那就墮入了斷滅（虛無）。所見之物沒有形狀，是有差別的嗎？』 阿那律沉默不語。 阿難（佛陀的弟子，以博聞強記著稱）說：『賢者！應該及時回答她的問題。』 阿那律說：『你所問的，除非有猛利的智慧，否則無法用言語回答，保持沉默是最好的。』 離垢施女問阿難：『佛讚歎賢者，說博聞最為尊貴。現在你博聞強記，這是什麼意思呢？它的意義是什麼？是爲了裝飾嗎？如果說有意義，那麼意義是無法用言語表達的。無法用言語表達，就不能用耳朵來分別，耳朵無法識別就不能分別，不能分別就沒有言語。如果用言語來裝飾，那麼言語就不是真實的。』
【English Translation】 English version: 'What you ask now is not to inquire about ultimate liberation using conventional views. Ultimate liberation is beyond words and cannot be spoken.' The laywoman, Li Gou Shi, asked Li Yue (a Bhikkhu's name): 'The Buddha praises the elders, saying that meditation is the most venerable. With what kind of mind does one rely on meditation? Or is it without mind? If with mind, the mind is like an illusion, empty and without substance, then the samadhi (meditative absorption) would also be non-existent. If without mind, then all water, houses, palaces, and the branches and leaves of plants should attain samadhi. Why is that? Because these things have no mind.' Li Yue remained silent. Aniruddha (a disciple of the Buddha, known for his divine eye) said: 'Venerable one! You should answer her question in due time.' Li Yue replied: 'What you are speaking of is inquiring about the Buddha's realm, which is not something a disciple can answer.' Li Gou Shi asked Li Yue: 'Venerable one! Are the Sravaka Dharma (Hinayana Buddhism) and the Tathagata Dharma (Mahayana Buddhism) different? If there is a difference, then the unconditioned (Nirvana) should be different, but all the sages have attained the unconditioned! The unconditioned is unproduced, and what is unproduced has no duality. What has no duality cannot be called two. Why do you say these things?' Li Yue was silent and had no reply. Li Gou Shi asked Aniruddha: 'The Buddha praises the elders, saying that the divine eye is the most venerable. Venerable one! Do you see anything with your divine eye? Or do you not see? If you see, then it is permanent (eternal), if you do not see, then you fall into annihilation (nihilism). What is seen has no form, is there a difference?' Aniruddha remained silent. Ananda (a disciple of the Buddha, known for his great memory) said: 'Venerable one! You should answer her question in due time.' Aniruddha said: 'What you ask cannot be answered with words unless one has sharp wisdom. Remaining silent is the best.' Li Gou Shi asked Ananda: 'The Buddha praises the venerable one, saying that great learning is the most venerable. Now you have great learning, what does this mean? What is its purpose? Is it for adornment? If it has meaning, then the meaning cannot be expressed in words. What cannot be expressed in words cannot be distinguished by the ear. If the ear cannot recognize, then it cannot distinguish, and if it cannot distinguish, then there are no words. If words are used for adornment, then the words are not real.'
飾，如世尊言：『當歸正義，莫取嚴飾。』是故賢者不以博聞而為要也。」
阿難默然。
文殊師利曰：「仁者阿難！以時發遣女之所問。」
阿難答曰：「今女所問，呵文字說，而為博聞不可發遣，問于要義，要義無心，無心無處，非是學者所可言誼，唯如法王及度無極。」
離垢施女問文殊師利：「佛嘆仁者，于諸菩薩信解深妙最第一尊。以十二緣深故深乎？為以自然深故深耶？設以緣起為深妙者，又其緣起則無所行。所以者何？其緣起者無來無去，不可別知眼之所識，不可別知耳、鼻、口、身、意識所趣，唯緣起者無所習行。假使自然深故深者，則其自然無有自然，達自然者亦無有所。」
文殊答曰：「本際深妙，故曰為深。」
其女報曰：「本際無際，以是之故，其二慧者為無有慧。」
文殊師利曰：「若無智者則為顛倒，其本際者假有言耳。」
其女報曰：「其無智者，亦無顛倒，此之謂也。度于言說亦不可得而無顛倒。」
文殊師利曰：「吾以假言而說此耳。」
其女報曰：「如來菩薩超出言說，不可以言而有所暢。」
離垢施女問不虛見：「向族姓子而自說言：『令城中人悉得無上正真之道，男女大小其有以眼見光明者，睹如來
【現代漢語翻譯】 現代漢語譯本：裝飾，就像世尊所說：『應當歸於正義，不要追求外在的裝飾。』因此，賢者不以博聞強記為重要。」 阿難沉默不語。 文殊師利說：『仁者阿難！是時候回答這位女子的問題了。』 阿難回答說：『她現在所問的，是責難文字的說法，認為博聞強記不可取，而要問的是要義。要義是無心的，無心是無處可尋的，這不是學者所能用言語表達的，只有像法王（佛陀）和度無極（菩薩）才能理解。』 離垢施女問文殊師利：『佛陀讚歎您，在所有菩薩中，對信解的理解最為深妙，最為尊貴。是因為十二緣起（十二因緣）的深奧而深奧嗎？還是因為自然（自性）的深奧而深奧呢？如果說是因為緣起而深妙，那麼緣起本身就無所作為。為什麼呢？因為緣起無來無去，無法通過眼睛的識別來了解，也無法通過耳、鼻、口、身、意識的感知來了解，緣起本身是無所習行的。如果說是因為自然而深奧，那麼自然本身就沒有自然，理解自然的人也無所執著。』 文殊回答說：『本際（實相）深奧微妙，所以說是深奧。』 那位女子回答說：『本際沒有邊際，因此，擁有兩種智慧的人（指聲聞和緣覺）實際上是沒有智慧的。』 文殊師利說：『如果沒有智慧，那就是顛倒，本際只是假借言語來說的。』 那位女子回答說：『沒有智慧的人，也沒有顛倒，這就是這個道理。超越言語，也無法得到，也沒有顛倒。』 文殊師利說：『我只是用假借的言語來說明這個道理。』 那位女子回答說：『如來（佛陀）和菩薩超越了言語，不能用言語來表達。』 離垢施女問不虛見：『你剛才對那些族姓子說：『要讓城裡的人都得到無上正真之道，男女老少，凡是用眼睛看到光明的人，看到如來（佛陀）』
【English Translation】 English version: 'Adornment, as the World Honored One said: 『One should return to righteousness, not seek elaborate adornment.』 Therefore, the wise do not consider extensive learning to be essential.' Ananda remained silent. Manjushri said: 'Venerable Ananda! It is time to answer the questions of this woman.' Ananda replied: 'What she is asking now is criticizing the literal interpretations of words, considering extensive learning to be unnecessary, and asking about the essential meaning. The essential meaning is without mind, and without mind is nowhere to be found. This is not something that scholars can express in words, only the Dharma King (Buddha) and those who have crossed the limit (Bodhisattvas) can understand.' The Immaculate Giver asked Manjushri: 'The Buddha praises you as the most profound and venerable among all Bodhisattvas in understanding faith and insight. Is it profound because of the profundity of the twelve nidanas (twelve links of dependent origination), or is it profound because of the profundity of nature (svabhava)? If it is profound because of dependent origination, then dependent origination itself is without action. Why? Because dependent origination has no coming and no going, it cannot be understood through the recognition of the eyes, nor can it be understood through the perception of the ears, nose, mouth, body, and consciousness. Dependent origination itself is without practice. If it is profound because of nature, then nature itself has no nature, and those who understand nature have no attachment.' Manjushri replied: 'The ultimate reality (bhutakoti) is profound and subtle, therefore it is said to be profound.' The woman replied: 'The ultimate reality has no limit, therefore, those with two kinds of wisdom (referring to Sravakas and Pratyekabuddhas) are actually without wisdom.' Manjushri said: 'If there is no wisdom, then it is delusion. The ultimate reality is just a provisional term.' The woman replied: 'Those without wisdom also have no delusion, this is the principle. Transcending words cannot be attained, and there is no delusion.' Manjushri said: 'I am only using provisional words to explain this principle.' The woman replied: 'The Tathagata (Buddha) and Bodhisattvas transcend words, and cannot be expressed through words.' The Immaculate Giver asked Not-False-Seeing: 'You just said to those of noble lineage: 『To enable all the people in the city to attain the unsurpassed true path, men and women, young and old, those who see the light with their eyes, see the Tathagata (Buddha)』
究竟正覺。』云何，如來有色身乎？為法身耶？設法身者則無形像，若使有見如色身者，則不見佛。如世尊云：
「『其有見我色， 若以音聲聽。 斯為愚邪見， 此人不見佛。』
「設以法身，法身不可見。所以者何？其法身者，以舍眼識，無所造作，習俗之事不可得見。」
不虛見默然。
寶英曰：「以時發遣女之所問。」
不虛見曰：「女問無類，不可發遣。」
女報不虛見：「我不問類，亦不問無類。」
時不虛見，以此言辭寂無所對。
離垢施女問寶英曰：「如今曏者族姓子云：『令其城中往古諸藏悉自然現，滿中眾寶。』仁如是者持寶來乎？此為何致而至是見？法無衣食，設猗衣食，則與愚癡凡夫俱同，所以愚癡凡夫常猗衣食。設無衣食者，不猗世間所有眾珍寶。」
寶英默然。
離垢施女問棄諸惡趣曰：「向族姓子作是言曰：『令其城中一切眾人犯地獄罪，悉使其人令現在世殃釁輕微棄捐諸惡不可思議。』如佛所言：『人所犯罪，會當受之不可得脫。』若不可脫，云何欲令無智使罪輕微？諸法無主，欲令有主；自有所作，欲令無作。」
棄諸惡趣曰：「當以誓願令罪微輕。」
其女報曰：「又，族姓子！諸法平等，
【現代漢語翻譯】 現代漢語譯本 『究竟正覺』（指最終的、圓滿的覺悟）。『請問，如來（Tathagata，佛的稱號）有色身（Rupa-kaya，由物質構成的身體）嗎？還是法身（Dharma-kaya，佛的真理之身）呢？』如果說是法身，那麼法身就沒有形像；如果說能像色身那樣被看見，那就不是真正的佛。正如世尊（Bhagavan，佛的尊稱）所說： 『如果有人以色身來看我，或者以聲音來聽我，這都是愚癡的邪見，這樣的人是見不到佛的。』 『如果說是法身，法身是不可見的。為什麼呢？因為法身已經捨棄了眼識，沒有任何造作，世俗的事情是無法看到的。』 不虛見（Akasagarbha，菩薩名）沉默不語。 寶英（Ratnakara，菩薩名）說：『應該回答這位女子所問的問題。』 不虛見說：『她問的問題沒有類別，無法回答。』 女子回答不虛見說：『我不是問有類別的問題，也不是問沒有類別的問題。』 當時不虛見，因為這些話而沉默無言。 離垢施女（Vimala-datta，菩薩名）問寶英說：『剛才那位族姓子（Kulaputra，對男子的尊稱）說：『讓城中過去所有的寶藏都自然顯現，充滿各種珍寶。』你如果這樣，會拿著寶物來嗎？這是什麼原因導致你產生這樣的見解？法（Dharma，佛法）不需要衣食，如果執著于衣食，就和愚癡的凡夫一樣，所以愚癡的凡夫總是執著于衣食。如果不需要衣食，就不會執著於世間所有的珍寶。』 寶英沉默不語。 離垢施女問棄諸惡趣（Sarva-durgati-prahana，菩薩名）說：『剛才那位族姓子說：『讓城中所有犯地獄罪的人，都讓他們在現世所受的災禍減輕，捨棄各種不可思議的惡業。』正如佛所說：『人所犯的罪，終將承受，無法逃脫。』如果無法逃脫，怎麼能讓無知的人罪業減輕呢？諸法（Dharma，一切事物）沒有主宰，卻想讓它有主宰；自己所造的業，卻想讓它沒有作用。』 棄諸惡趣說：『應當以誓願來減輕罪業。』 女子回答說：『又，族姓子！諸法是平等的，』
【English Translation】 English version 'Ultimate Perfect Enlightenment.' 'How is it, does the Tathagata (Buddha's title) have a Rupa-kaya (form body)? Or is it a Dharma-kaya (Dharma body)?' If it is a Dharma-kaya, then the Dharma-kaya has no form; if it can be seen like a Rupa-kaya, then it is not the true Buddha. As the Bhagavan (Buddha's honorific) said: 'Those who see me by form, or hear me by voice, these are foolish and have wrong views; such people cannot see the Buddha.' 'If it is a Dharma-kaya, the Dharma-kaya is invisible. Why? Because the Dharma-kaya has abandoned eye-consciousness, has no actions, and worldly matters cannot be seen.' Akasagarbha (Bodhisattva's name) remained silent. Ratnakara (Bodhisattva's name) said, 'The question of the woman should be answered.' Akasagarbha said, 'Her question has no category, it cannot be answered.' The woman replied to Akasagarbha, 'I am not asking about a question with a category, nor am I asking about a question without a category.' At that time, Akasagarbha was speechless because of these words. Vimala-datta (Bodhisattva's name) asked Ratnakara, 'Just now that Kulaputra (a respectful term for a man) said: 'Let all the treasures of the past in the city naturally appear, filled with various jewels.' If you were like that, would you bring the treasures? What is the reason that leads you to have such a view? The Dharma (Buddhist teachings) does not need clothing and food; if one is attached to clothing and food, one is the same as a foolish ordinary person, therefore foolish ordinary people are always attached to clothing and food. If one does not need clothing and food, one will not be attached to all the treasures of the world.' Ratnakara remained silent. Vimala-datta asked Sarva-durgati-prahana (Bodhisattva's name), 'Just now that Kulaputra said: 'Let all the people in the city who have committed hellish sins have their present calamities lessened, and abandon all inconceivable evil deeds.' As the Buddha said: 'The sins that people commit, they will eventually bear, and cannot escape.' If one cannot escape, how can one make the sins of the ignorant lighter? All Dharmas (all things) have no master, yet one wants to make them have a master; one's own actions, yet one wants to make them have no effect.' Sarva-durgati-prahana said, 'One should use vows to lessen the sins.' The woman replied, 'Again, Kulaputra! All Dharmas are equal,'
不可以愿而使動轉。假使能者，一一諸人所興誓願，心自念言：『我皆當度一切眾生至般泥洹。』設使所愿必能成者，則當能制，令其所愿而不退轉。」
棄諸惡趣默無言報。
離垢施女問棄諸陰蓋曰：「向族姓子興此念言：『令城中人悉無塵勞眾結之縛，除五陰蓋。』仁所三昧可定意者，欲使眾人不增五蓋。于意云何？三昧屬己、屬他人耶？設使屬己，一切諸法皆悉無為，亦無合會。云何仁者，以三昧定，令一切人不著五蓋？設屬他人，不能於他而造恩德。」
棄諸陰蓋曰：「當以慈心而療治此。」
其女報曰：「一切諸佛皆行慈心，亦有佛土，一切眾生故長不盡。」
棄諸陰蓋默無言也。
離垢施女問光世音曰：「向族姓子而發此言：『令其城中所居人民，閉在牢獄使得解脫，諸有繫囚自然得出，諸有恐懼得無所畏。』所療治者有陰受乎？為無所受？設有所受，則屬愚夫，以故不應無有受陰也。若無所受，則無所作，其無所作，不能成就。」
光世音默。
辯積曰：「以時發遣女之所問。」
光世音曰：「女之所問，不起不滅，以是之故不可發遣。」
女又報曰：「于光世音所之云何不起不滅？寧有問乎？」
答曰：「不起不滅，彼無文說
【現代漢語翻譯】 現代漢語譯本 不能通過意願來使事物運轉。假設有人能做到，每個人所發起的誓願，心中都會想：『我應當度一切眾生到達般泥洹（涅槃）。』如果所愿必定能實現，那麼就能控制，使他們的願望不退轉。 捨棄惡趣，沉默不語。 離垢施女問棄諸陰蓋（捨棄五蘊的修行者）說：『剛才有位族姓子發願說：『愿城裡的人都擺脫塵勞煩惱的束縛，去除五陰蓋（貪慾、嗔恚、睡眠、掉悔、疑）』。您所修的三昧（禪定）如果能使心安定，想要使眾人不增長五蓋。您認為如何？三昧是屬於自己還是屬於他人呢？如果屬於自己，一切諸法都是無為的，也沒有聚合。您怎麼能通過禪定，使一切人不執著於五蓋呢？如果屬於他人，就不能對他人施加恩德。』 棄諸陰蓋說：『應當用慈悲心來治療這些。』 離垢施女回答說：『一切諸佛都行慈悲心，也有佛土，但一切眾生仍然長久不能解脫。』 棄諸陰蓋沉默不語。 離垢施女問光世音（觀世音菩薩）說：『剛才有位族姓子發願說：『愿城裡的人，被關在牢獄的都能解脫，所有被囚禁的人都能自然出來，所有恐懼的人都能無所畏懼。』所治療的這些，是有陰受（五蘊的感受）嗎？還是沒有所受？如果有陰受，就屬於愚夫，因此不應該沒有受陰。如果沒有所受，就無所作為，無所作為就不能成就。』 光世音沉默不語。 辯積（一位菩薩）說：『應該及時回答這位女子的問題。』 光世音說：『這位女子所問的問題，是不生不滅的，因此無法回答。』 離垢施女又說：『關於光世音所說的「不生不滅」，難道沒有問題嗎？』 回答說：『不生不滅，那裡沒有文字說明。』
【English Translation】 English version It is not possible to make things move by wish alone. If it were possible, each person's vows would be accompanied by the thought: 'I shall deliver all beings to Parinirvana (Nirvana).' If the wish were certain to be fulfilled, then one could control it, so that their wish would not regress. Abandoning the evil paths, he remained silent. The Immaculate Lady asked the one who had abandoned the Hindrances (practitioner who has abandoned the five aggregates): 'Just now, a clansman made this vow: 'May the people in the city be free from the bonds of defilement and affliction, and remove the five hindrances (desire, anger, sleepiness, restlessness, doubt).' If your Samadhi (meditative concentration) can stabilize the mind, you wish to prevent people from increasing the five hindrances. What do you think? Does Samadhi belong to oneself or to others? If it belongs to oneself, all dharmas are unconditioned, and there is no aggregation. How can you, through Samadhi, prevent everyone from being attached to the five hindrances? If it belongs to others, one cannot bestow kindness upon others.' The one who had abandoned the Hindrances said: 'One should heal this with a compassionate heart.' The Immaculate Lady replied: 'All Buddhas practice compassion, and there are also Buddha lands, yet all beings still cannot be liberated for a long time.' The one who had abandoned the Hindrances remained silent. The Immaculate Lady asked Avalokiteshvara (Bodhisattva of Compassion): 'Just now, a clansman made this vow: 'May the people in the city who are imprisoned be liberated, may all those who are imprisoned naturally come out, and may all those who are fearful become fearless.' Are those who are being healed having the aggregates of feeling (the feeling aspect of the five aggregates) or not? If they have the aggregates of feeling, then they belong to the foolish, and therefore they should not be without the aggregates of feeling. If they have no feeling, then there is no action, and without action, nothing can be accomplished.' Avalokiteshvara remained silent. Vyakaranabuddhi (a Bodhisattva) said: 'You should answer the lady's question in due time.' Avalokiteshvara said: 'The question the lady has asked is neither arising nor ceasing, therefore it cannot be answered.' The Immaculate Lady further said: 'Regarding what Avalokiteshvara said about 'neither arising nor ceasing,' is there no question about it?' The answer was: 'Neither arising nor ceasing, there is no textual explanation for that.'
。」
女又報曰：「無文字說則為智者，因示文字而有所講，不著文字無所掛礙，無所掛礙則為法界。以是之故，曉了法者便無所著。」
離垢施女問辯積曰：「向族姓子而發此言：『令其城中一切人民，目睹我者又我所見，悉得辯才，使諸伎樂轉共談語。』仁之辯才巍巍若斯！以何等念而興立乎？為於是立而起生乎？設以生念而興立者，一切眾生皆興立念。以是之故，不至寂然。若以所生得成就者，則虛妄矣！若不興念則無所作，無所作者無寂不定。」
辯積答曰：「我屬所愿為初發心眾人之故，示愿之矣。假使有人來見我者，悉得辯才。」
女又報曰：「族姓子！其初發心有行處耶？設使有者則為常見，若無所有，不當謂之為導御矣！悉離諸行。」
辯積默然。
離垢施女問超度無虛跡曰：「向族姓子而自謂言：『令其城中所有人民，我自所睹、敢察我者，見不虛妄，至於無上正真之道。』云何佛道為有為無？假使有者則是有為，便可愛取。設無為者無實不諦，不可受持。」
超度無虛跡曰：「所謂道者慧聖之辭。」
女又報曰：「其聖慧者有所起耶？而復為行寂然事乎？假有所起是為思惟不順之事，則當成于有為慧矣！行有為慧，便成愚癡冥冥之識所可分別
【現代漢語翻譯】 現代漢語譯本 女子又回答說：『不用文字言說就是智者，因為展示文字而有所講解，不執著于文字就沒有掛礙，沒有掛礙就是法界。因此，明白法的人就沒有執著。』 離垢施女問辯積說：『你之前對那位族姓子說：』讓城裡所有的人民，看到我的和我所看到的人，都能獲得辯才，讓各種樂器都互相交談。『你的辯才如此高超！是以什麼樣的念頭而發起並建立的呢？是爲了這個而建立併產生的嗎？如果以產生的念頭而建立，那麼一切眾生都會產生建立的念頭。因此，就不能達到寂靜。如果以所產生的念頭而獲得成就，那就是虛妄的！如果不產生念頭就無所作為，無所作為就不能寂靜安定。』 辯積回答說：『我因為最初發心的人的緣故，才示現這個願望。假設有人來見我，都能獲得辯才。』 女子又回答說：『族姓子！最初發心有行處嗎？假設有，那就是常見；如果什麼都沒有，就不應該稱之為引導者！應該完全脫離一切行為。』 辯積沉默不語。 離垢施女問超度無虛跡說：『你之前對那位族姓子說：』讓城裡所有的人民，我所看到的、敢於觀察我的人，都能見到不虛妄的、達到無上正真之道。『佛道是有為還是無為呢？如果有為，那就是有為法，就會被喜愛和執取。如果無為，那就是不真實，不可接受和保持。』 超度無虛跡說：『所謂道，是智慧聖者的言辭。』 女子又回答說：『聖者的智慧是有所產生嗎？還是在進行寂靜的事情呢？如果有所產生，那就是不順遂的思惟，就會成為有為的智慧！如果進行有為的智慧，就會成為愚癡和黑暗的意識所能分別的。』
【English Translation】 English version The woman then replied, 'To speak without words is to be wise. Because one shows words and explains, not being attached to words, there is no hindrance. Without hindrance, there is the Dharma realm. Therefore, those who understand the Dharma have no attachments.' The Immaculate Giver asked Bianji, 'You previously said to that clansman, 'Let all the people in the city, those who see me and those whom I see, all gain eloquence, and let all the musical instruments converse with each other.' Your eloquence is so magnificent! With what thought did you initiate and establish this? Was it established and produced for this purpose? If it was established with the thought of production, then all sentient beings would produce the thought of establishment. Therefore, one cannot attain stillness. If one achieves success through the thought of production, then it is false! If one does not produce a thought, then there is no action, and without action, there is no stillness and stability.' Bianji replied, 'I showed this wish for the sake of those who initially aspire to enlightenment. If someone comes to see me, they will all gain eloquence.' The woman then replied, 'Clansman! Does the initial aspiration have a place of action? If it does, then it is eternalism; if there is nothing, then it should not be called a guide! One should completely detach from all actions.' Bianji remained silent. The Immaculate Giver asked Transcendence Without False Traces, 'You previously said to that clansman, 'Let all the people in the city, those whom I see and those who dare to observe me, all see the non-false, and attain the unsurpassed true path.' Is the Buddha's path conditioned or unconditioned? If it is conditioned, then it is a conditioned dharma, and it will be loved and grasped. If it is unconditioned, then it is unreal and cannot be accepted and maintained.' Transcendence Without False Traces said, 'The so-called path is the words of the wise and holy.' The woman then replied, 'Does the wisdom of the holy arise from something? Or is it engaged in stillness? If it arises from something, then it is a thought that is not in accordance, and it will become conditioned wisdom! If one engages in conditioned wisdom, then it will become something that can be distinguished by the ignorant and dark consciousness.'
。若以寂然則無顛倒，則無反覆。以無反覆，是則菩薩弟子、緣覺、如來至真，無有思想。愚騃之夫乃想道耳，不謂智者。」
超度無虛跡默然無言。
於是賢者須菩提，謂大弟子及諸菩薩：「便從是還，不須入城，復行分衛。所以者何？是應分衛飲食供饌。離垢施女曏者說法，我等聽受，今日則當以法為食。」
時女答曰：「唯須菩提！曏者所說，無舉無下。仁者云何有所志願？而懷想念，欲詣精舍，而處游居。唯須菩提！沙門之行出所止處，無有放逸，不樂自恣。沙門之法而無所著，其無所著，則無恚恨，不懷恨者則無所行，無所行者，賢聖之謂。」
八大弟子及八菩薩、五百梵志，離垢施女、王波斯匿及余大眾，往詣佛所，稽首足下，繞佛三匝卻在前坐。離垢施女繞佛七匝，住世尊前，以偈歌頌而問事矣：
「我問於世尊， 無著難得倫， 清凈無所倚， 名稱不可量， 救濟于眾生， 施以甘露悅： 『云何為菩薩， 而成就其行。』」
於是離垢施，長跪叉手問世尊曰：「何謂菩薩在於樹下降魔官屬？何謂菩薩震動一切諸佛之土？何謂菩薩演光普照無量佛國？何謂菩薩而從諸佛逮總持法？何謂菩薩寂然定意而成三昧？何謂菩薩究竟眾行而獲神足？何謂菩薩而
【現代漢語翻譯】 現代漢語譯本：如果以寂靜的狀態來看待，就不會有顛倒，也就沒有反覆。因為沒有反覆，所以菩薩弟子、緣覺、如來這些至真之人，都沒有思想。只有愚昧無知的人才會執著于道，智者不會這樣認為。 超度眾生沒有虛假的痕跡，寂靜無言。 於是賢者須菩提（Subhuti），對大弟子和各位菩薩說：『我們從這裡返回，不必進城，繼續去乞食。為什麼呢？因為我們應該乞食來供養。離垢施女（Vimaladatta）剛才為我們說法，我們已經聽受了，今天就應當以法為食。』 當時，離垢施女回答說：『唯須菩提（Subhuti）！剛才所說的法，沒有高下之分。您為什麼還有所願望？還懷有想念，想要去精舍，在那裡居住呢？唯須菩提（Subhuti）！沙門的修行是離開所住之處，不放縱自己，不貪圖安逸。沙門的法則是無所執著，無所執著就不會有嗔恨，不懷恨的人就不會有所作為，無所作為的人，就是賢聖之人。』 八大弟子和八大菩薩、五百梵志，離垢施女（Vimaladatta）、國王波斯匿（Prasenajit）以及其他大眾，前往佛陀所在之處，頂禮佛足，繞佛三圈后在前面坐下。離垢施女（Vimaladatta）繞佛七圈，站在世尊面前，用偈頌歌唱並請教問題： 『我請問世尊，無執著難以比擬，清凈無所依靠，名號不可衡量，救濟眾生，施予甘露般的喜悅：『如何成為菩薩，才能成就其修行？』 於是離垢施女（Vimaladatta），長跪合掌問世尊說：『什麼是菩薩在樹下降伏魔官屬？什麼是菩薩震動一切諸佛的國土？什麼是菩薩演放光明普照無量佛國？什麼是菩薩從諸佛那裡獲得總持法？什麼是菩薩寂然入定而成就三昧？什麼是菩薩究竟修行而獲得神通？什麼是菩薩而』
【English Translation】 English version: If one views things with a state of stillness, there will be no inversion, and thus no repetition. Because there is no repetition, the disciples of Bodhisattvas, Pratyekabuddhas, and Tathagatas, these truly enlightened ones, have no thoughts. Only the foolish and ignorant cling to the path, the wise do not think this way. Transcending beings leaves no false traces, silent and without words. Then the venerable Subhuti said to the great disciples and all the Bodhisattvas: 'Let us return from here, there is no need to enter the city, and continue to beg for alms. Why is that? Because we should beg for food to sustain ourselves. Vimaladatta just taught us the Dharma, and we have received it, today we should take the Dharma as our food.' At that time, Vimaladatta replied: 'O Subhuti! The Dharma that was just spoken has no high or low. Why do you still have desires? And still harbor thoughts, wanting to go to the monastery and reside there? O Subhuti! The practice of a Shramana is to leave their dwelling place, not to indulge themselves, and not to seek comfort. The Dharma of a Shramana is to be without attachment, and without attachment there will be no hatred, and one who does not harbor hatred will have no actions, and one who has no actions is called a sage.' The eight great disciples and eight great Bodhisattvas, five hundred Brahmins, Vimaladatta, King Prasenajit, and the rest of the assembly, went to where the Buddha was, bowed at his feet, circled him three times, and sat down in front. Vimaladatta circled the Buddha seven times, stood before the World Honored One, and sang in verses while asking questions: 'I ask the World Honored One, non-attachment is incomparable, pure and without reliance, the name is immeasurable, saving all beings, bestowing the joy of nectar: 'How does one become a Bodhisattva, to accomplish their practice?' Then Vimaladatta, kneeling with palms together, asked the World Honored One: 'What is it for a Bodhisattva to subdue the demon retinue under the tree? What is it for a Bodhisattva to shake all the Buddha lands? What is it for a Bodhisattva to emit light that illuminates countless Buddha lands? What is it for a Bodhisattva to obtain the Dharani from all the Buddhas? What is it for a Bodhisattva to enter into stillness and achieve Samadhi? What is it for a Bodhisattva to complete all practices and obtain supernatural powers? What is it for a Bodhisattva to'
常端正？何謂菩薩而得化生？何謂菩薩大富饒財？何謂菩薩得大智慧？何謂菩薩常識宿命？何謂菩薩與諸佛會？何謂菩薩而致逮得三十二相？何謂菩薩而能成就八十種好？何謂菩薩而得辯才？何謂菩薩得致福田？何謂菩薩眷屬常和？何謂菩薩所愿佛土尋如意生？」
佛告離垢施女：「善哉，善哉！乃能發問如此之義，為諸菩薩摩訶薩施，多所安隱，多所哀念愍傷，諸天及十方人諦聽，諦聽！善思念之！吾當解說。」
「唯然世尊！愿樂欲聞。」離垢施及與眾會受教而聽。
佛告離垢施：「菩薩有四事法，在於樹下降魔官屬。何謂為四？未曾貪著他人利養；志常不樂綺飾之言；勸無數人令順本德；以無蓋慈向于眾生。是為四。」
佛時頌曰：
「未曾懷嫉妒， 離於綺飾麗， 勸化無數人， 使行眾德本。 常遵修慈心， 向於十方人， 而降魔怨敵， 自在所游居。」
佛告離垢施：「菩薩有四事法，震動一切諸佛之土。何謂為四？言行相覆；入深法忍；志願堅固，于善正法；勸化無量一切人民，令志無上正真之道，使善愛樂微妙之慧。是為四。」
佛時頌曰：
「言行常相應， 曉了深妙義， 所愿常堅固， 逮得清白法， 勸化無數人， 使
【現代漢語翻譯】 現代漢語譯本 『如何才能常保端正？』『菩薩如何才能化生？』『菩薩如何才能擁有大富饒的財富？』『菩薩如何才能獲得大智慧？』『菩薩如何才能常識宿命？』『菩薩如何才能與諸佛相會？』『菩薩如何才能獲得三十二相？』『菩薩如何才能成就八十種好？』『菩薩如何才能獲得辯才？』『菩薩如何才能獲得福田？』『菩薩如何才能眷屬常和？』『菩薩如何才能所愿佛土隨心如意而生？』 佛陀告訴離垢施女：『善哉，善哉！你能夠提出如此深奧的意義，是爲了諸菩薩摩訶薩（大菩薩）的利益，給予他們許多安穩，給予他們許多哀憐和愍傷。諸天和十方的人們，仔細聽，仔細聽！好好思考！我將為你們解說。』 『是的，世尊！我們願意聽聞。』離垢施女和在場的大眾接受教誨，靜心聆聽。 佛陀告訴離垢施：『菩薩有四種法，可以在菩提樹下降伏魔的眷屬。哪四種呢？不曾貪著他人的利益供養；心志常常不喜好華麗的言辭；勸導無數人遵循本有的德行；以無遮蓋的慈悲對待眾生。這就是四種。』 佛陀當時說了偈頌： 『不曾懷有嫉妒心，遠離華麗的裝飾，勸化無數的人，使他們修行眾多的德行根本。常常遵循修習慈悲心，面向十方的人們，從而降伏魔的怨敵，自在地游居。』 佛陀告訴離垢施：『菩薩有四種法，可以震動一切諸佛的國土。哪四種呢？言語和行為相符；進入深妙的法忍；志願堅定，對於善良正法；勸導無量的一切人民，使他們立志于無上正真的道，使他們喜愛微妙的智慧。這就是四種。』 佛陀當時說了偈頌： 『言語和行為常常相應，曉悟深奧微妙的意義，所發的願望常常堅定，獲得清凈的法，勸化無數的人，使他們』
【English Translation】 English version 'How can one always maintain uprightness?' 'How does a Bodhisattva (Enlightenment Being) come to be born through transformation?' 'How does a Bodhisattva obtain great wealth and abundance?' 'How does a Bodhisattva acquire great wisdom?' 'How does a Bodhisattva always remember past lives?' 'How does a Bodhisattva meet with all the Buddhas?' 'How does a Bodhisattva attain the thirty-two marks of a great being?' 'How does a Bodhisattva achieve the eighty minor marks?' 'How does a Bodhisattva gain eloquence?' 'How does a Bodhisattva obtain a field of merit?' 'How does a Bodhisattva's family always live in harmony?' 'How does a Bodhisattva's desired Buddha-land come into being as wished?' The Buddha said to the maiden Li Gou Shi (Free from Defilement): 'Excellent, excellent! You are able to ask about such profound meanings, for the benefit of all Bodhisattva Mahasattvas (Great Bodhisattvas), giving them much peace, much compassion, and pity. All the devas (gods) and people of the ten directions, listen carefully, listen carefully! Think well about it! I will explain it to you.' 'Yes, World Honored One! We are eager to hear.' Li Gou Shi and the assembly received the teaching and listened attentively. The Buddha said to Li Gou Shi: 'A Bodhisattva has four dharmas (teachings) by which they can subdue the retinue of Mara (demon) under the Bodhi tree. What are the four? Never being greedy for the benefits and offerings of others; the mind always not delighting in flowery words; persuading countless people to follow their inherent virtues; and directing boundless compassion towards all beings. These are the four.' The Buddha then spoke in verse: 'Never harboring jealousy, being free from ornate decorations, persuading countless people, causing them to practice the roots of many virtues. Always following and cultivating compassion, towards the people of the ten directions, thereby subduing the enemies of Mara, dwelling freely wherever they go.' The Buddha said to Li Gou Shi: 'A Bodhisattva has four dharmas by which they can shake all the Buddha-lands. What are the four? Words and actions being consistent; entering into deep forbearance of the Dharma; having firm vows regarding the good and righteous Dharma; and persuading countless people to aspire to the unsurpassed, true path, and to love the subtle wisdom. These are the four.' The Buddha then spoke in verse: 'Words and actions always corresponding, understanding the profound and subtle meanings, the vows made always firm, attaining the pure Dharma, persuading countless people, causing them to'
志無上道。 以是四法故， 能動億佛土。」
佛告離垢施：「菩薩有四事法，演光普照無量佛國。何謂為四？常于冥處而然燈火；于末亂世亦護經典；而為諸亂處處不閑，因說經道顯法光明；以寶香華供散佛寺。是為四。」
佛時頌曰：
「常施以燈火， 清凈之光明， 最後窮冥世， 而護于經典， 為放逸眾人， 而講說經法， 以奇珍之寶， 而供養塔寺。 菩薩由是故， 演放其光明， 照曜無央數， 億千諸佛土。 眾人得蒙暉， 悉致於大安， 則便發志求， 無上之佛道。」
佛告離垢施：「菩薩有四法事，而從諸佛逮得此法。何謂為四？以若干種而與各各奇異佈施；一切瓔珞莊嚴玉女，惠諸求者；晝夜慇勤咨嗟宣暢如來之德；既有所行，志多在於般若波羅蜜。是為四。」
佛時頌曰：
「用若干之惠， 逮得於總持， 莊嚴以瓔珞， 殊妙玉女施， 常咨嗟佛德， 慇勤精修務， 求智度無極， 諸佛之聖慧。 由是之福報， 逮得於總持， 而行加精進， 百千劫不坐。 其十方諸佛， 所可講說法， 強識之達士， 一切悉得受。」
佛告離垢施：「菩薩有四事法，寂然定意而成三昧
【現代漢語翻譯】 現代漢語譯本 立志追求無上的佛道。 因為這四種法，能夠震動億萬佛土。
佛陀告訴離垢施（菩薩名）說：『菩薩有四種法事，能夠使光明普照無量佛國。哪四種呢？常在黑暗之處點燃燈火；在末法混亂的時代也守護經典；為那些在混亂之處不明白道理的人，宣說經道，顯明佛法的光明；用珍貴的香和花供養佛寺。這就是四種法事。』
佛陀當時以偈頌說道： 『常施予燈火，清凈的光明，在最後黑暗的時代，守護著經典，為放縱懈怠的眾人，講說經法，用奇異珍貴的寶物，供養佛塔寺廟。菩薩因為這樣，散發出光明，照耀無數億千佛土。眾人得到光輝的照耀，都達到大安樂，便會發愿追求無上的佛道。』
佛陀告訴離垢施說：『菩薩有四種法事，能夠從諸佛那裡獲得這種法。哪四種呢？用各種不同的方式給予各種奇異的佈施；用一切瓔珞裝飾的玉女，施捨給那些有所求的人；日夜勤奮地讚歎宣揚如來的功德；已經有所修行，心志大多在於般若波羅蜜（智慧到彼岸）。這就是四種法事。』
佛陀當時以偈頌說道： 『用各種不同的佈施，獲得總持（記憶和理解佛法的能力），用瓔珞裝飾，施捨殊妙的玉女，常常讚歎佛的功德，勤奮精進地修行，追求智慧到彼岸，諸佛的聖慧。因為這樣的福報，獲得總持，並且更加精進，百千劫都不休息。十方諸佛所講說的法，有強大記憶力的通達之士，一切都能接受。』
佛陀告訴離垢施說：『菩薩有四種法事，能夠寂靜地進入禪定，成就三昧（專注的狀態）。』
【English Translation】 English version Aspire to the unsurpassed path. Because of these four dharmas, one can move billions of Buddha lands.
The Buddha said to Li Gou Shi (a Bodhisattva's name): 'Bodhisattvas have four dharmas that enable them to illuminate countless Buddha lands with light. What are the four? Constantly lighting lamps in dark places; protecting the scriptures even in the chaotic times of the end of Dharma; for those who are confused and do not understand in chaotic places, explaining the sutras and revealing the light of the Dharma; offering precious incense and flowers to Buddhist temples. These are the four.'
The Buddha then spoke in verse: 'Constantly giving lamps, with pure light, in the final dark age, protecting the scriptures, for the indulgent and lazy masses, explaining the sutras, using rare and precious treasures, to make offerings to pagodas and temples. Because of this, Bodhisattvas emit light, illuminating countless billions of Buddha lands. When people receive the light, they all attain great peace and joy, and then they will aspire to seek the unsurpassed path of Buddhahood.'
The Buddha said to Li Gou Shi: 'Bodhisattvas have four dharmas that enable them to obtain this Dharma from all Buddhas. What are the four? Giving various kinds of unique gifts in various ways; bestowing jade maidens adorned with all kinds of ornaments to those who seek them; diligently praising and proclaiming the virtues of the Tathagata day and night; having already practiced, their minds are mostly focused on Prajna Paramita (perfection of wisdom). These are the four dharmas.'
The Buddha then spoke in verse: 'Using various kinds of gifts, one obtains Dharani (the ability to remember and understand the Dharma), bestowing exquisite jade maidens adorned with ornaments, constantly praising the virtues of the Buddha, diligently and vigorously cultivating, seeking wisdom to reach the other shore, the sacred wisdom of all Buddhas. Because of such merit, one obtains Dharani, and becomes even more diligent, not resting for hundreds of thousands of kalpas. The Dharma spoken by the Buddhas of the ten directions, the wise and accomplished ones with strong memory, can all receive.'
The Buddha said to Li Gou Shi: 'Bodhisattvas have four dharmas that enable them to enter samadhi (a state of focused concentration) in stillness and achieve samadhi.'
。何謂為四？患厭生死諸所可作；不樂居家志常欲舍；奉行精進棄捐多事；所可興造尊崇洪業。是為四。」
佛時頌曰：
「棄捐一切周旋處， 彼修一心如虛空， 志無放逸行精進， 所可修業能究竟。 意達行此四德事， 遵修佛道斯寂妙， 便得三昧心憺怕， 則成正覺佛道行。」
佛告離垢施：「菩薩有四事法，究竟眾行而獲神足。何謂為四？常輕便身；心不懈廢；於一切法而無所著；察於四大如虛空界。是為四。」
佛時頌曰：
「常輕便其身， 心柔和無懈， 而於一切法， 未曾有所著， 一心立其志， 觀察於四大， 而常以平等， 瞻之如虛空。 於此諸四法， 何因得興行， 聰達以是故， 逮無量神足。 則以須臾間， 至百千佛土， 見無數諸佛， 稽首為作禮。」
佛告離垢施：「菩薩有四事法，而常端正。何謂為四？未曾瞋恚，離於諍訟瑕穢之結；禮佛塔寺信悅伏身；篤于莊嚴建立禁戒，善言應人不以蔽礙；觀於法師如奉世尊。是為四。」
佛時頌曰：
「不造瞋恚向他人， 舍于厭穢蠲除垢， 常殊勝心念于道， 當以恭敬掃佛寺， 奉修法禁護諸戒， 而以善言應對人， 為菩薩
【現代漢語翻譯】 現代漢語譯本： 『什麼是四種呢？』厭惡生死輪迴，想要有所作為；不樂於居家生活，心志常常想要捨棄；奉行精進，拋棄諸多俗事；能夠興建和尊崇偉大的事業。這就是四種。 佛陀當時說了偈頌： 『拋棄一切周旋之處，他們修持一心如同虛空，心志不放逸，行為精進，所修的功業能夠究竟完成。領悟並實行這四種德行，遵循修習佛道，達到寂靜微妙的境界，便能得到三昧，內心平靜安寧，從而成就正覺，行於佛道。』 佛陀告訴離垢施（菩薩名）說：『菩薩有四種法，能夠究竟各種修行，從而獲得神通。什麼是四種呢？』常常輕視身體；內心不懈怠廢弛；對於一切法都不執著；觀察四大（地、水、火、風）如同虛空界。這就是四種。 佛陀當時說了偈頌： 『常常輕視自己的身體，內心柔和不懈怠，對於一切法，未曾有所執著，一心堅定自己的志向，觀察四大，常常以平等心，看待它們如同虛空。對於這四種法，因何能夠興起修行？聰慧通達的人因此，獲得無量的神通。在須臾之間，到達百千佛土，見到無數諸佛，稽首作禮。』 佛陀告訴離垢施說：『菩薩有四種法，能夠常常保持端正。什麼是四種呢？』未曾生起瞋恚，遠離爭訟和瑕疵的糾結；禮拜佛塔寺，以歡喜心降伏自身；篤實地莊嚴建立禁戒，善言應對他人而不遮蔽障礙；看待法師如同侍奉世尊。這就是四種。 佛陀當時說了偈頌： 『不向他人造作瞋恚，捨棄厭惡和污穢，清除垢染，常常以殊勝的心念于道，應當以恭敬心清掃佛寺，奉行修持法禁，守護諸戒，以善言應對他人，作為菩薩』
【English Translation】 English version: 'What are the four?' To be weary of the cycle of birth and death, and to want to do something about it; to not enjoy household life, and to always want to renounce it; to practice diligence, and to abandon many worldly affairs; to be able to build and honor great undertakings. These are the four. The Buddha then spoke in verse: 'Abandoning all places of wandering, they cultivate a single mind like the void, with a mind that is not lax, and with diligent actions, the work they cultivate can be completely accomplished. Understanding and practicing these four virtues, following and cultivating the Buddha's path, reaching the state of quiet and subtle wonder, they will attain samadhi, with a peaceful and tranquil mind, thereby achieving perfect enlightenment, and walking the path of the Buddha.' The Buddha told Li Gou Shi (a Bodhisattva's name): 'Bodhisattvas have four dharmas, which can complete all practices, thereby obtaining supernatural powers. What are the four?' To always look lightly upon the body; to not be lazy or negligent in mind; to not be attached to any dharma; to observe the four great elements (earth, water, fire, wind) as if they were the void. These are the four. The Buddha then spoke in verse: 'Always look lightly upon one's body, with a gentle and non-negligent mind, and towards all dharmas, never having any attachment, with a single mind establishing one's will, observing the four great elements, and always with an equal mind, viewing them as the void. For these four dharmas, how can one arise to practice them? The wise and understanding person therefore, obtains immeasurable supernatural powers. In an instant, they reach hundreds of thousands of Buddha lands, seeing countless Buddhas, bowing their heads in reverence.' The Buddha told Li Gou Shi: 'Bodhisattvas have four dharmas, which can always maintain uprightness. What are the four?' Never to generate anger, to be free from disputes and the entanglements of flaws; to worship Buddha pagodas and temples, with a joyful heart subduing oneself; to earnestly establish and uphold precepts, to respond to others with kind words without obstruction; to view Dharma teachers as if serving the World Honored One. These are the four. The Buddha then spoke in verse: 'Not creating anger towards others, abandoning aversion and filth, removing defilements, always with a superior mind contemplating the path, one should respectfully sweep the Buddha's temple, uphold the practice of Dharma prohibitions, protect all precepts, and respond to others with kind words, as a Bodhisattva'
者不懷結， 觀於法師如世尊。 以能習此妙法者， 菩薩歡悅意勇猛， 因此端正睹者欣， 無數百人共瞻察。」
佛告離垢施：「菩薩有四事法，而得化生。何謂為四？作佛形像，坐蓮華上；又以青紅黃白蓮華搗末如塵，具足擎行，供養如來，若散塔寺；多所愍傷於一切人，堅執禁戒；未曾求取他人瑕闕。是為四。」
佛時頌曰：
「作佛形像坐蓮華， 細搗眾華具施寺， 不求他闕懷愍傷， 則得化生蓮華中。 識念十方諸群黎， 勸助眾德令解脫， 若能習是德稱行， 則得化生尊導前。」
佛告離垢施：「菩薩有四事法，大富饒財。何謂為四？常行恭敬施不慢恣；以好被服而惠與人；常懷篤信喜樂淳淑；釋置邪見。是為四。」
佛時頌曰：
「其人若佈施， 恭敬無慢恣， 於一切眾物， 未曾有猗著， 以能篤信樂， 諸佛之教誡， 便能常自在， 致大富饒財。 心專懷恭恪， 無諂無嫉妒， 未曾求人短， 無有剛強行。 志性常質樸， 所見修正直， 以是行之故， 每富多財寶。」
佛告離垢施：「菩薩有四事法，得大智慧。何謂為四？未曾愛惜、嫉于經典；若有猶豫輒為決疑；若修行者如應分別
【現代漢語翻譯】 現代漢語譯本 那些人不懷有任何芥蒂，看待講法的法師如同看待世尊一般。 因為能夠修習如此微妙的佛法，菩薩會感到歡喜，內心充滿勇猛精進的力量。 因此，他們的儀態端正，令見到的人心生歡喜，無數的人都共同瞻仰他們。
佛陀告訴離垢施（菩薩名）說：『菩薩有四種行為，可以獲得化生。是哪四種呢？塑造佛的形象，坐在蓮花之上；又將青色、紅色、黃色、白色的蓮花搗成粉末，像塵土一樣，拿著這些粉末去供養如來，或者散在佛塔寺廟中；對一切眾生都懷有深深的憐憫和傷感，並且堅定地持守戒律；從不尋求他人的過失。這就是這四種行為。』
佛陀當時以偈頌說道： 『塑造佛的形象坐在蓮花上，將各種鮮花細細搗碎供奉在寺廟中，不尋求他人的過失，懷有憐憫之心，就能在蓮花中化生。 心中憶念十方世界的所有眾生，勸導他們修習各種功德，從而獲得解脫，如果能夠修習這些美德和行為，就能在至尊導師面前化生。』
佛陀告訴離垢施說：『菩薩有四種行為，可以獲得大富饒的財富。是哪四種呢？經常恭敬地佈施，不傲慢放縱；用美好的衣物贈送給他人；常常懷有真誠的信仰，喜悅和純潔的心；捨棄邪見。這就是這四種行為。』
佛陀當時以偈頌說道： 『如果有人佈施，恭敬而不傲慢放縱，對於一切事物，從未有過貪戀執著，能夠真誠地信仰，諸佛的教誨，便能常常自在，獲得大富饒的財富。 心中專一懷有恭敬之心，沒有諂媚和嫉妒，從不尋求他人的短處，沒有剛強固執的行為。 心性常常質樸，所見所聞都修正正直，因為這些行為的緣故，常常富有，擁有許多財寶。』
佛陀告訴離垢施說：『菩薩有四種行為，可以獲得大智慧。是哪四種呢？從不吝惜和嫉妒佛經；如果有疑惑，就立即為他人解答；如果有人修行，就應如實地分別
【English Translation】 English version Those who do not harbor any resentment, view the Dharma teachers as they would the World Honored One. Because they are able to practice this wonderful Dharma, Bodhisattvas feel joy and their minds are filled with courageous vigor. Therefore, their demeanor is upright, causing those who see them to feel joy, and countless people gaze upon them together.
The Buddha said to Li Gou Shi (a Bodhisattva's name): 'Bodhisattvas have four practices that enable them to be born through transformation. What are these four? Creating Buddha images and sitting upon lotus flowers; also, grinding blue, red, yellow, and white lotus flowers into powder, like dust, and carrying this powder to offer to the Tathagata, or scattering it in pagodas and temples; having deep compassion and sorrow for all beings, and firmly upholding the precepts; never seeking the faults of others. These are the four.'
The Buddha then spoke in verse: 'Creating Buddha images and sitting on lotus flowers, finely grinding various flowers and offering them in temples, not seeking the faults of others, and having a compassionate heart, one can be born through transformation in a lotus flower. Remembering all beings in the ten directions, encouraging them to cultivate various merits and attain liberation, if one can practice these virtues and actions, one can be born through transformation before the Supreme Guide.'
The Buddha said to Li Gou Shi: 'Bodhisattvas have four practices that lead to great wealth and abundance. What are these four? Constantly giving with respect and without arrogance or indulgence; giving fine clothing to others; always having sincere faith, joy, and a pure heart; and abandoning wrong views. These are the four.'
The Buddha then spoke in verse: 'If a person gives, with respect and without arrogance or indulgence, towards all things, never having any attachment or clinging, being able to sincerely believe in the teachings of the Buddhas, one can always be free and attain great wealth and abundance. The mind is focused and respectful, without flattery or jealousy, never seeking the shortcomings of others, and without stubborn or rigid behavior. The nature is always simple and honest, and what is seen and heard is corrected and upright, because of these actions, one is often wealthy and possesses many treasures.'
The Buddha said to Li Gou Shi: 'Bodhisattvas have four practices that lead to great wisdom. What are these four? Never being stingy or jealous of the Buddhist scriptures; if there are doubts, immediately resolving them for others; if someone is practicing, one should appropriately distinguish
，設有所說曉了空事；身遵眾行。是為四。」
佛時頌曰：
「不為他人愛惜法， 則能為眾決狐疑， 常以教化勸誨人， 思惟空事諸佛行。 若有士尊習是法， 得大智慧名稱普， 皆能順從諸佛教， 還成是寂通達句。」
佛告離垢施：「菩薩有四事法，常識宿命。何謂為四？諷誦經典常行精進，久可忘者而習得之，念故達新；可所諷誦，識念句義分別了說，心口相應以柔軟辭為他人講；立無量行，而以慇勤修設法施；常護生死眾苦惱者，嗟嘆泥洹宣示安隱，方便曉了遵三昧行，喜勸助人。是為四。」
佛時頌曰：
「諷誦經典念所忘， 以可意悅為說空， 修行經典未曾倦， 專念三昧無眾想。 以能奉行此四法， 得知宿命大巍巍， 識念千劫不可議， 疾得成佛眾導師。」
佛告離垢施：「菩薩有四事法，與諸佛會。何謂為四？寧失身命不誹經道；盡其形壽不謗菩薩；假使被害，初未曾與惡友相隨；常念諸佛奉行三昧。是為四。」
佛時頌曰：
「未曾謗毀佛經道， 亦不敢訕菩薩短， 棄捐遠於惡親友， 而常心念諸佛行。 玩習於此聖道德， 以故得與如來會， 為諸最勝所見受， 乃至成佛無上道。」
【現代漢語翻譯】 現代漢語譯本：『還有一種情況，就是所說的已經理解了空性的道理；並且身體力行地實踐各種修行。這就是第四種。』 這時，佛陀以偈頌說道： 『不為自己愛惜佛法，就能為大眾解除疑惑，常常用教誨來勸導他人，思考空性的道理和諸佛的修行。如果修行者能夠修習這些法，就能獲得大智慧，名聲遠揚，都能順從諸佛的教誨，最終成就寂靜通達的境界。』 佛陀告訴離垢施（菩薩名）說：『菩薩有四種法，能夠常常憶念宿命。哪四種呢？一是諷誦經典，常常精進修行，對於那些容易忘記的內容，能夠通過反覆學習而掌握，通過回憶過去來理解新的內容；二是對於所諷誦的經典，能夠理解其句義，分別清楚地講解，做到心口一致，用柔和的語言為他人講述；三是建立無量的修行，並且勤勉地修習法佈施；四是常常護念那些在生死中受苦惱的眾生，讚歎涅槃（佛教最高境界），宣說安穩的境界，方便地使他們理解並遵從三昧（禪定）的修行，歡喜地勸助他人。這就是四種。』 這時，佛陀以偈頌說道： 『諷誦經典，憶念那些容易忘記的內容，用令人喜悅的方式講述空性的道理，修行經典從不懈怠，專心修習三昧，沒有雜念。如果能夠奉行這四種法，就能得知宿命，具有偉大的威德，能夠憶念千劫的事情，不可思議，迅速成就佛果，成為眾生的導師。』 佛陀告訴離垢施說：『菩薩有四種法，能夠與諸佛相會。哪四種呢？一是寧可失去生命，也不誹謗佛經；二是盡其一生，也不誹謗菩薩；三是即使受到迫害，也從不與惡友為伍；四是常常憶念諸佛，奉行三昧。這就是四種。』 這時，佛陀以偈頌說道： 『從不誹謗佛經，也不敢詆譭菩薩的短處，遠離惡友，常常憶念諸佛的修行。如果能夠修習這些聖賢的道德，因此就能與如來相會，被諸位最殊勝者所見所接受，乃至最終成就無上佛道。』
【English Translation】 English version: 'There is another case, where what is said is understood about the nature of emptiness; and one's body follows the practices. This is the fourth.' Then, the Buddha spoke in verse: 'Not cherishing the Dharma for oneself, one can resolve the doubts of the multitude, always using teachings to advise others, contemplating the nature of emptiness and the practices of all Buddhas. If a practitioner cultivates these Dharmas, they will attain great wisdom, their name will spread far and wide, they will all follow the teachings of the Buddhas, and ultimately achieve the state of tranquil understanding.' The Buddha said to Li Gou Shi (a Bodhisattva's name): 'Bodhisattvas have four Dharmas that allow them to constantly remember their past lives. What are the four? First, reciting scriptures, always practicing diligently, and for those things that are easily forgotten, mastering them through repeated study, understanding new things by recalling the past; second, for the scriptures that are recited, understanding their meaning, explaining them clearly, being consistent in thought and speech, using gentle words to explain to others; third, establishing immeasurable practices, and diligently practicing Dharma giving; fourth, always protecting those beings suffering in the cycle of birth and death, praising Nirvana (the highest state in Buddhism), proclaiming the state of peace, skillfully enabling them to understand and follow the practice of Samadhi (meditation), and joyfully encouraging others. These are the four.' Then, the Buddha spoke in verse: 'Reciting scriptures, remembering what is easily forgotten, explaining the nature of emptiness in a pleasing way, practicing scriptures without ever being weary, focusing on Samadhi without any distractions. If one can practice these four Dharmas, one will know their past lives, possess great power and virtue, be able to remember the events of thousands of kalpas, which is inconceivable, and quickly achieve Buddhahood, becoming a guide for all beings.' The Buddha said to Li Gou Shi: 'Bodhisattvas have four Dharmas that allow them to meet with all Buddhas. What are the four? First, rather lose one's life than slander the Buddha's teachings; second, for the duration of one's life, never slander a Bodhisattva; third, even if persecuted, never associate with evil friends; fourth, always remember the Buddhas and practice Samadhi. These are the four.' Then, the Buddha spoke in verse: 'Never slandering the Buddha's teachings, nor daring to criticize the shortcomings of Bodhisattvas, abandoning and staying far away from evil friends, and always remembering the practices of the Buddhas. If one can cultivate these virtuous qualities, one will therefore meet with the Tathagata, be seen and accepted by the most excellent ones, and ultimately achieve the unsurpassed path of Buddhahood.'
佛告離垢施：「菩薩有四事法，而致逮得三十二相。何謂為四？割己珍寶，則以供散如來塔寺；以種種香合作香油，而涂熏之；若復然燈，散種種華；順敬賢聖，而行道教。是為四。」
佛時頌曰：
「珍奇異寶供佛寺， 須曼油香然燈熏， 若干種華而散施， 尊悅意行不失義。 致身奇相三十二， 端正巍巍眾德備， 以是法故成就相， 因致最勝人中尊。」
佛告離垢施：「菩薩有四事法，而能成就八十種好。何謂為四？常以敷設若干法座；供事他人謙愻無厭；數數往詣奉見法師；勸化眾生使入佛道。是為四。」
佛時頌曰：
「若干種衣敷設座， 奉事於人未曾懈， 為眾人故常慕法， 緣是得致八十好。 勸化群萌入佛慧， 若行此法道無難， 菩薩習是功德已， 緣此得致八十好。」
佛告離垢施：「菩薩有四事法，而得辯才。何謂為四？導利菩薩之妙篋藏，誦習三品諸佛經典；晝夜各三思惟覺寤，一切世間悉保信之；諸佛之道不起不滅，執持止足分別觀察；能奉行說不惜身命。是為四。」
佛時頌曰：
「謹慎將護菩薩藏， 晝夜奉行三品法， 得無從生不貪世， 開化解說諸佛教， 歡喜悅故順道化， 執持所誨十力
【現代漢語翻譯】 現代漢語譯本 佛陀告訴離垢施（菩薩名）說：『菩薩有四種修行方法，可以獲得三十二種殊勝的相貌。這四種是什麼呢？一是捨棄自己的珍寶，用來供養佛塔和寺廟；二是將各種香料製成香油，用來塗抹和薰香佛像；三是點燃燈火，散佈各種鮮花；四是恭敬賢聖，奉行佛法教誨。這就是這四種方法。』 當時佛陀以偈頌說道： 『用珍奇的寶物供養佛寺，用須曼（一種香花）油香點燈薰香，散佈各種鮮花進行佈施，以恭敬喜悅的心行事而不違背佛法真義。 由此獲得身體的三十二種殊勝相貌，端正莊嚴，具備各種功德，因為這些修行方法而成就殊勝的相貌，因此成為人中最尊貴的人。』 佛陀告訴離垢施說：『菩薩有四種修行方法，可以成就八十種美好特徵。這四種是什麼呢？一是經常鋪設各種法座；二是供養他人，謙虛恭敬，永不厭倦；三是多次前往拜見法師；四是勸導眾生進入佛道。這就是這四種方法。』 當時佛陀以偈頌說道： 『用各種衣物鋪設法座，供養他人從不懈怠，爲了眾人的利益而常求佛法，因此獲得八十種美好特徵。 勸導眾生進入佛的智慧，如果修行這些方法，成佛之道就沒有困難，菩薩修習這些功德后，因此獲得八十種美好特徵。』 佛陀告訴離垢施說：『菩薩有四種修行方法，可以獲得辯才。這四種是什麼呢？一是引導和保護菩薩的微妙法藏，誦習三乘（聲聞乘、緣覺乘、菩薩乘）諸佛的經典；二是晝夜各三次思維覺悟，使一切世間都信服；三是諸佛之道不生不滅，執持正念，分別觀察；四是能夠奉行佛法，不惜身命地宣說。這就是這四種方法。』 當時佛陀以偈頌說道： 『謹慎守護菩薩的法藏，晝夜奉行三乘佛法，獲得無所執著，不貪戀世俗，開示解說諸佛的教誨，歡喜順從佛道教化，執持所教導的十力（如來十力）』
【English Translation】 English version The Buddha said to Li Gou Shi (a Bodhisattva's name): 'Bodhisattvas have four practices that lead to the attainment of the thirty-two marks. What are these four? First, they give away their own treasures to support the pagodas and temples of the Tathagata; second, they make fragrant oil from various perfumes and use it for anointing and fumigating; third, they light lamps and scatter various flowers; fourth, they respect the wise and holy and practice the teachings of the Dharma. These are the four.' Then the Buddha spoke in verse: 'With precious and rare treasures they support the Buddha's temples, with suman (a fragrant flower) oil they light lamps and fumigate, they scatter various flowers in offering, they act with respect and joy without deviating from the true meaning of the Dharma. Thus they attain the thirty-two marks of a magnificent body, upright and majestic, possessing all virtues, through these practices they achieve these excellent marks, and therefore become the most honored among people.' The Buddha said to Li Gou Shi: 'Bodhisattvas have four practices that lead to the attainment of the eighty minor marks. What are these four? First, they always prepare various Dharma seats; second, they serve others with humility and without weariness; third, they frequently visit and pay respects to Dharma masters; fourth, they encourage sentient beings to enter the path of the Buddha. These are the four.' Then the Buddha spoke in verse: 'With various kinds of clothing they prepare seats, they serve others without ever being lazy, for the sake of all beings they constantly seek the Dharma, and thus they attain the eighty minor marks. They encourage all beings to enter the wisdom of the Buddha, if they practice these methods, the path to Buddhahood is not difficult, Bodhisattvas, having practiced these merits, thus attain the eighty minor marks.' The Buddha said to Li Gou Shi: 'Bodhisattvas have four practices that lead to the attainment of eloquence. What are these four? First, they guide and protect the Bodhisattva's subtle Dharma treasury, reciting and studying the scriptures of the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna); second, they contemplate and awaken three times each day and night, so that all in the world will believe in them; third, the path of the Buddhas is neither arising nor ceasing, they hold onto right mindfulness, and observe with discernment; fourth, they are able to practice the Dharma and proclaim it without regard for their own lives. These are the four.' Then the Buddha spoke in verse: 'Carefully guarding the Bodhisattva's Dharma treasury, day and night practicing the Dharma of the three vehicles, attaining non-attachment, not being greedy for the world, revealing and explaining the teachings of the Buddhas, with joy and following the path of Dharma, holding onto the ten powers (the ten powers of the Tathagata) that have been taught.'
義， 未曾愛惜身壽命， 以佛法故察諸行。 則能奉修此四德， 輒因順俗妙辯才， 為天世人所奉事， 而持奇異飾華鬘。」
佛告離垢施：「菩薩有四事法，得致佛土。何謂為四？不懷異心；意常平等；將順佛道；不違四輩。是為四。」
佛時頌曰：
「見聞他人得供養， 未曾懷嫉妒于彼， 常行等慈志無我， 離於供事樂如空。 以此四法不可量， 而常將護懷慈心， 得清凈土妙莊嚴， 速疾逮成致正覺。」
佛告離垢施：「菩薩有四事法，眷屬常和。何謂為四？未曾破壞他人眷屬；若有諍訟，勸令和合；諷誦經法，開導於人；而舍兩舌讒言之中，常贊敘人。是為四。」
佛時頌曰：
「未曾破壞他眷屬， 若有斗諍勸使和， 諷誦經法為人說， 初不兩舌別亂人。 設能奉行斯四法， 致得眷屬不離散， 由是群從順清凈， 緣此四法得備悉。」
佛告離垢施：「菩薩有四事法，所愿佛土尋如意生。何謂為四？若見他人逮成智慧，不懷嫉妒心；常能修習六波羅蜜；見諸菩薩視之如佛，發意菩薩及坐道場，等心供順無諛諂也；未曾求于虛偽之德，便能致得供養之利。是為四。」
佛時頌曰：
「見德供養不嫉妒，
【現代漢語翻譯】 現代漢語譯本 不曾愛惜自己的生命，爲了佛法而觀察諸行（一切現象）。 這樣就能奉行這四種德行，並且因為順應世俗的巧妙辯才， 被天人和世人所尊敬侍奉，並且持有奇異的裝飾和花鬘。
佛陀告訴離垢施（菩薩名）說：『菩薩有四種法，可以獲得佛土。哪四種呢？不懷有異心；心意常常平等；順應佛道；不違背四眾（比丘、比丘尼、優婆塞、優婆夷）。這就是四種。』
佛陀當時說了偈頌： 『見到聽到他人得到供養，不曾對他們懷有嫉妒之心， 常常實行平等的慈悲心，沒有我執，遠離供養的快樂如同虛空。 以這四種不可思量的法，常常愛護懷有慈悲心， 得到清凈的佛土，美妙莊嚴，迅速成就正等正覺。』
佛陀告訴離垢施說：『菩薩有四種法，眷屬常常和睦。哪四種呢？不曾破壞他人的眷屬；如果有爭訟，勸導他們和解；諷誦經法，開導他人；捨棄兩舌讒言，常常讚美他人。這就是四種。』
佛陀當時說了偈頌： 『不曾破壞他人的眷屬，如果有爭鬥，勸導他們和好， 諷誦經法為他人宣說，從不兩舌離間他人。 如果能夠奉行這四種法，就能得到眷屬不離散， 因此，眾人都會順從清凈，憑藉這四種法得以完備。』
佛陀告訴離垢施說：『菩薩有四種法，所愿的佛土能夠隨心如意地產生。哪四種呢？如果見到他人獲得智慧，不懷有嫉妒心；常常能夠修習六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）；見到諸菩薩視他們如同佛陀，對於發菩提心的菩薩以及坐在道場的菩薩，平等恭敬順從，沒有諂媚；不曾追求虛偽的功德，就能獲得供養的利益。這就是四種。』
佛陀當時說了偈頌： 『見到功德供養不嫉妒，
【English Translation】 English version Not cherishing one's own life, observing all phenomena for the sake of the Buddha's teachings. Then one can practice these four virtues, and because of skillful eloquence that conforms to the world, be respected and served by gods and humans, and hold extraordinary ornaments and flower garlands.
The Buddha said to Li Gou Shi (a Bodhisattva's name): 'Bodhisattvas have four dharmas that lead to the attainment of a Buddha-land. What are the four? Not harboring different intentions; always having an equal mind; conforming to the path of the Buddha; not opposing the four assemblies (bhikshus, bhikshunis, upasakas, upasikas). These are the four.'
The Buddha then spoke in verse: 'Seeing and hearing of others receiving offerings, never harboring jealousy towards them, Always practicing equal compassion, without self-attachment, detached from the joy of offerings like emptiness. With these four immeasurable dharmas, always protecting with a compassionate heart, Attaining a pure Buddha-land, wonderfully adorned, quickly achieving perfect enlightenment.'
The Buddha said to Li Gou Shi: 'Bodhisattvas have four dharmas that ensure their families are always harmonious. What are the four? Never disrupting the families of others; if there are disputes, encouraging them to reconcile; reciting scriptures and guiding others; abandoning divisive speech and always praising others. These are the four.'
The Buddha then spoke in verse: 'Never disrupting the families of others, if there are disputes, encouraging them to reconcile, Reciting scriptures and explaining them to others, never using divisive speech to separate people. If one can practice these four dharmas, one will attain a family that does not scatter, Therefore, the assembly will follow purity, and through these four dharmas, one will be fully equipped.'
The Buddha said to Li Gou Shi: 'Bodhisattvas have four dharmas that allow their desired Buddha-land to arise as they wish. What are the four? If one sees others attaining wisdom, not harboring jealousy; always practicing the six paramitas (generosity, discipline, patience, diligence, meditation, wisdom); seeing all Bodhisattvas as Buddhas, and for Bodhisattvas who have generated the Bodhi mind and those sitting in the Bodhi-mandala, equally respecting and following them without flattery; never seeking false merits, one will then attain the benefits of offerings. These are the four.'
The Buddha then spoke in verse: 'Seeing merit and offerings, not being jealous,
志慕清凈波羅蜜， 見諸菩薩念如佛， 不以利養懷諛諂。 菩薩若能習是德， 則能到見十方佛， 從意所愿見佛土， 輒如心念得往生。」
於是離垢施，重白佛言：「曏者世尊所設教誨，假使我身不奉此法而有毀漏，則為違欺於今現在十方諸佛無極大聖。」
時大目連，謂離垢施：「此事甚妙勿得輕易，道法玄微汝未曉了，諸菩薩行甚亦難辦，不可趣爾女人之身，逮得無上正真之道成最正覺。」
離垢施女報目連曰：「如我所言，至誠不虛，吾將來世得成如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師、號佛世尊。此三千大千世界六反震動，勿令眾生有退還者，天雨眾華，箜篌樂器不鼓自鳴，我轉女像得為男子，而年八歲適立斯誓願。」
應時三千大千世界六反震動，箜篌樂器不鼓自鳴。離垢施女身變為男形八歲童子。
時大目連即從坐起，更整衣服，右膝著地，叉手白佛：「唯天中天！從今已往，歸諸菩薩，及初發意，為之作禮，謙遜順教至誠佛道。所以者何？今小女子，乃能興發茲道變化，威神無極，巍巍尊妙。所可建立至誠之愿，一切悉現真諦瑞應，當具足成果如所言。」
佛言：「如是，目連！如汝所云：『從初發意
【現代漢語翻譯】 現代漢語譯本 （菩薩）立志追求清凈的波羅蜜（到達彼岸的方法）， 看待諸位菩薩如同看待佛陀一樣，不以利益供養而懷有諂媚之心。 菩薩如果能夠修習這樣的德行，就能見到十方諸佛， 從心中所愿見到佛土，都能如心念一般得以往生。
這時，離垢施（一位菩薩的名字）再次對佛說：『世尊您剛才所說的教誨，如果我不能奉行此法而有所毀壞遺漏，那就是違背欺騙現在十方諸佛無上的大聖。』
這時，大目連（佛陀的弟子）對離垢施說：『這件事非常微妙，不要輕易對待。佛法玄妙深奧，你還沒有理解，諸位菩薩的修行也很難做到，你不能以女人的身份，獲得無上正真之道，成就最正覺。』
離垢施女回答目連說：『我所說的話，至誠不虛。我將來會成就如來（佛的稱號）、至真（佛的稱號）、等正覺（佛的稱號）、明行成為（佛的稱號）、善逝（佛的稱號）、世間解（佛的稱號）、無上士（佛的稱號）、道法御（佛的稱號）、天人師（佛的稱號），號為佛世尊。那時，三千大千世界會六次震動，不會讓眾生有退轉之心，天空中會降下各種鮮花，箜篌等樂器不用敲擊也會自己發出聲音。我將轉女身變為男子，在八歲時就立下這樣的誓願。』
當時，三千大千世界六次震動，箜篌等樂器不用敲擊也會自己發出聲音。離垢施女的身體變為男子的形象，成為八歲的童子。
這時，大目連立刻從座位上站起來，整理好衣服，右膝跪地，雙手合十對佛說：『唯有天中天（佛的稱號）！從今以後，我將歸順諸位菩薩，以及初發菩提心的人，向他們行禮，謙虛順從教誨，至誠修習佛道。這是為什麼呢？現在這位小女子，竟然能夠興發這樣的道行變化，威神之力無邊無際，如此尊貴殊勝。她所建立的至誠誓願，一切都顯現出真諦的瑞應，必定能夠圓滿成就她所說的一切。』
佛說：『是的，目連！正如你所說：『從初發菩提心』
【English Translation】 English version Aspiring to the pure Paramita (perfection, way to the other shore), Viewing all Bodhisattvas as if they were Buddhas, not harboring flattery for the sake of gain or offerings. If a Bodhisattva can practice these virtues, they will be able to see the Buddhas of the ten directions, And from their heart's desire, see the Buddha lands, and be reborn there as they wish.
Then, Li Gou Shi (a Bodhisattva's name), again said to the Buddha: 'The teachings that the World Honored One has just given, if I do not uphold this Dharma and there is any damage or omission, then I would be betraying and deceiving the immeasurable great sages, the Buddhas of the ten directions who are present now.'
At that time, Maha Maudgalyayana (a disciple of the Buddha), said to Li Gou Shi: 'This matter is very profound, do not treat it lightly. The Dharma is mysterious and subtle, you have not yet understood it, and the practices of the Bodhisattvas are also very difficult to accomplish. You cannot, in the form of a woman, attain the unsurpassed, true path and achieve the most perfect enlightenment.'
The female Bodhisattva Li Gou Shi replied to Maudgalyayana: 'What I have said is sincere and not false. In the future, I will attain Tathagata (title of a Buddha), the Truly Enlightened One, the Perfectly Enlightened One, the One with Perfect Conduct and Understanding, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Guide of Dharma, the Teacher of Gods and Humans, and be called Buddha World Honored One. At that time, the three thousand great thousand worlds will shake six times, and will not let sentient beings have any thoughts of regression. Flowers will rain from the sky, and musical instruments like the Konghou will play without being struck. I will transform from a female form into a male form, and at the age of eight, I will make this vow.'
At that moment, the three thousand great thousand worlds shook six times, and musical instruments like the Konghou played without being struck. The female Bodhisattva Li Gou Shi's body transformed into the form of a male, becoming an eight-year-old boy.
Then, Maha Maudgalyayana immediately rose from his seat, adjusted his robes, knelt on his right knee, and with his palms together, said to the Buddha: 'Oh, World Honored One among the Heavens! From now on, I will take refuge in all Bodhisattvas, and those who have just generated the Bodhi mind, and I will bow to them, humbly follow their teachings, and sincerely practice the Buddha's path. Why is this? This young woman has been able to generate such a transformation of the path, her power and divine strength are boundless, and she is so noble and sublime. The sincere vows she has established, all manifest the auspicious signs of the true Dharma, and she will surely accomplish everything she has said.'
The Buddha said: 'So it is, Maudgalyayana! As you have said: 'From the initial generation of the Bodhi mind'
，修菩薩行，至坐佛樹，則為天上世間眾祐，過諸聲聞及與緣覺。』」
時佛欣笑——諸佛之法，若欣笑時，有五色光而從口出，照十方界，極于上界三十三天，還繞三匝，從頂上入——賢者阿難便從坐起，更整衣服，叉手白佛，以偈嘆曰：
「其聲如大梵， 諸天龍鬼音， 如哀鸞悲鳴， 微妙甚弘雅， 響若雷震雨， 咸悅眾人心。 假使欣笑時， 多所而踴躍， 愿大德之海， 十力笑何因， 唯為分別說， 令疑者得解。 地六反震動， 普土莫不曜， 雨柔軟眾花， 墮諸天人上， 化制外異學， 如獅子御獸。 愿為我分別， 何故而欣笑？ 日月億千垓， 明珠電火焰， 諸天龍神明， 梵天王威德； 能仁若出光， 清凈無垢塵， 十方明悉蔽， 佛光獨顯現。 白毛眉間生， 潔白如妙珂， 細滑若好衣， 美澤猶真珠， 聖光如雲氣， 照百千佛土。 眾所之戴仰， 愿說何故笑？ 調定其心意， 眉相哀世俗， 細微超乳色， 如山雪遠現， 青黃赤白黑， 復如紫紅相。 若干千光明， 從能仁口出， 照遍三千國， 悉蔽日月明， 乃至通虛空， 照一切眾生。 令火滅水
【現代漢語翻譯】 現代漢語譯本 『修行菩薩道，直至在菩提樹下成佛，就會成為天上人間一切眾生的庇護，超越所有的聲聞（Sravaka，指聽聞佛陀教誨而修行的人）和緣覺（Pratyekabuddha，指獨自悟道的人）。』
這時，佛陀欣然微笑——按照諸佛的慣例，當他們微笑時，會有五色光芒從口中發出，照耀十方世界，直達上界的三十三天（Trayastrimsa，佛教宇宙觀中的欲界第二天），然後環繞三圈，從佛陀的頭頂進入——賢者阿難（Ananda，佛陀的十大弟子之一）便從座位上起身，整理好衣服，合掌向佛陀稟告，並用偈頌讚嘆道：
『您的聲音如同大梵天（Brahma，印度教和佛教中的創造之神）的聲音，又像諸天、龍、鬼的聲音， 如同哀傷的鸞鳥在悲鳴，微妙而又宏大優雅， 響聲如同雷鳴雨落，使所有人都感到喜悅。 當您微笑時，許多人都歡欣鼓舞， 愿如大海般深厚的您，擁有十力（Dasabala，佛陀的十種力量）的您，請告訴我們微笑的原因， 請為我們分別解說，讓疑惑的人得以解脫。 大地六次震動，整個世界都光輝閃耀， 柔軟的鮮花如雨般落下，落在諸天和人們的身上， 您降伏外道異學，如同獅子駕馭野獸。 愿您為我分別解說，您為何如此欣然微笑？ 日月的光芒億萬倍，明珠和閃電的光焰， 諸天、龍、神的光明，梵天王的威德； 當能仁（佛陀的稱號）發出光芒時，清凈無垢， 十方的光明都被遮蔽，唯有佛陀的光芒獨自顯現。 您眉間生出的白毫，潔白如美麗的珂（一種玉石）， 細滑如上好的衣物，光澤如同真正的珍珠， 聖潔的光芒如同雲氣，照耀百千佛土。 眾人都仰慕您，愿您告訴我們微笑的原因？ 您調伏自己的心意，眉間的相好憐憫世俗， 細微之處超越乳白色，如同遠方顯現的山雪， 青、黃、赤、白、黑，又如紫紅的色彩。 無數的光明，從能仁的口中發出， 照遍三千世界，遮蔽了日月的光明， 乃至通達虛空，照耀一切眾生。 令火焰熄滅，水
【English Translation】 English version 'Practicing the Bodhisattva path, until sitting under the Bodhi tree, one becomes the refuge of all beings in heaven and on earth, surpassing all Sravakas (those who hear the Buddha's teachings and practice) and Pratyekabuddhas (those who attain enlightenment on their own).'
At that time, the Buddha smiled with joy—according to the custom of all Buddhas, when they smile, five-colored lights emanate from their mouths, illuminating the ten directions, reaching the thirty-third heaven (Trayastrimsa, the second heaven in the desire realm in Buddhist cosmology) of the upper realm, then circling three times, entering from the top of the Buddha's head—the venerable Ananda (one of the ten great disciples of the Buddha) then rose from his seat, adjusted his robes, and with his palms joined, addressed the Buddha, praising him with a verse:
'Your voice is like the voice of the Great Brahma (the creator god in Hinduism and Buddhism), and like the voices of gods, dragons, and spirits, Like the mournful cry of a sorrowful Luan bird, subtle and grandly elegant, The sound is like thunder and rain, making everyone feel joyful. When you smile, many are filled with joy and excitement, May you, who are as profound as the ocean, you who possess the ten powers (Dasabala, the ten powers of the Buddha), tell us the reason for your smile, Please explain it to us separately, so that those who doubt may be liberated. The earth shakes six times, the whole world shines brightly, Soft flowers fall like rain, falling on gods and people, You subdue heretical teachings, like a lion taming wild beasts. May you explain to me separately, why do you smile so joyfully? The light of the sun and moon is multiplied billions of times, the flames of pearls and lightning, The light of gods, dragons, and spirits, the majestic power of the Brahma King; When the Munificent One (an epithet of the Buddha) emits light, pure and without defilement, The light of the ten directions is obscured, only the light of the Buddha appears alone. The white hair that grows between your eyebrows, as white as a beautiful koka (a type of jade), Smooth as fine clothing, with a luster like real pearls, The sacred light is like a cloud, illuminating hundreds of thousands of Buddha lands. All admire you, may you tell us the reason for your smile? You have tamed your mind, the marks between your eyebrows pity the world, The subtle details surpass the color of milk, like mountain snow appearing in the distance, Blue, yellow, red, white, black, and also like purple and red colors. Countless lights, emanate from the mouth of the Munificent One, Illuminating the three thousand worlds, obscuring the light of the sun and moon, Even reaching through the void, illuminating all living beings. Causing flames to extinguish, water
竭， 大海尚枯涸， 佛所說至誠， 未曾有差異。 假使十方人， 悉成為緣覺， 一一致智慧， 壽百億垓劫， 皆來住佛前， 一時啟問義， 能仁等同時， 一音悉決疑。 普慧度無極， 靡所不曉了， 大福威唯說， 奇相三十二。 何因而欣笑？ 云何說道慧？ 諸天世間人， 聞美軟密教。」
佛告賢者阿難：「見離垢施，志求佛道，立至誠愿，三千大千世界六反震動變成男子？」
阿難言：「見。」
佛言：「是離垢施菩薩發無上正真道造行已來，八十百千阿僧祇劫，然後文殊師利乃發道意。女成佛時，複次如文殊師利四十八萬諸菩薩等佛土清凈，為一佛土。」
時大目連問離垢施：「汝族姓子，建立於慧，發無上正真道意以來久遠，何以不轉于女人身？」
離垢答曰：「世尊嘆仁，神足最尊。卿何以故不轉男子？」
目連默然。
離垢施曰：「不以女身及男子形逮成正覺。所以者何？道無所起，無有能成無上正覺。」
文殊師利白佛：「難及，世尊！離垢施菩薩深入微妙，巍巍乃爾。」
佛告文殊：「離垢施菩薩從六十億諸佛世尊行空三昧；從八十億佛啟受奉行不起法忍；從三十億佛啟問深妙菩
【現代漢語翻譯】 現代漢語譯本 即使大海也會有乾涸的時候， 佛所說的至理真誠，從未有過絲毫的差異。 假設十方世界的人，都成爲了緣覺（Pratyekabuddha，獨自覺悟者）， 每一位都具有智慧，壽命長達百億垓劫（kalpa，佛教時間單位）， 都來到佛前，同時提出疑問， 能仁（佛的稱號）也能同時，用一個聲音解答所有的疑惑。 普遍的智慧度化無邊，沒有什麼不瞭解的， 大福德的威嚴只能用言語來描述，奇特的相貌有三十二種。 是什麼原因而歡笑？如何講述道之智慧？ 諸天和世間的人們，都聽聞這美好柔和的秘密教誨。
佛告訴賢者阿難：『你看到離垢施（Vimaladatta，菩薩名）立下至誠的願望，志求佛道，使得三千大千世界六次震動，並變成男子嗎？』
阿難回答說：『看到了。』
佛說：『這位離垢施菩薩發無上正真道心修行以來，已經過了八十百千阿僧祇劫（asamkhya kalpa，佛教時間單位），然後文殊師利（Manjusri，菩薩名）才發道心。當她成佛時，又像文殊師利那樣，有四十八萬諸菩薩等，佛土清凈，成為一個佛土。』
這時，大目連（Mahamaudgalyayana，佛陀十大弟子之一）問離垢施：『你這位族姓之子，建立智慧，發無上正真道心以來已經很久遠了，為什麼不轉為男子之身呢？』
離垢施回答說：『世尊讚歎您，神足（神通）最為尊貴。您為什麼不轉為男子之身呢？』
目連沉默不語。
離垢施說：『不是以女身或男子之形才能成就正覺。這是為什麼呢？道無所起，沒有能成就無上正覺的。』
文殊師利對佛說：『難以企及啊，世尊！離垢施菩薩深入微妙，如此巍巍殊勝。』
佛告訴文殊：『離垢施菩薩從六十億諸佛世尊那裡修行空三昧（sunyata samadhi，空性禪定）；從八十億佛那裡接受奉行不起法忍（anutpattika-dharma-ksanti，不生法忍）；從三十億佛那裡請問深奧微妙的法義。』
【English Translation】 English version Even the great ocean may dry up, But the Buddha's words are truthful, never deviating. Suppose all beings in the ten directions, become Pratyekabuddhas (solitary realizers), Each possessing wisdom, living for hundreds of billions of kalpas (eons), All come before the Buddha, simultaneously asking questions, The Sage (Buddha) can simultaneously, with one voice, resolve all doubts. Universal wisdom liberates without limit, nothing is not understood, The great merit and power can only be described, with thirty-two extraordinary marks. What is the reason for the smile? How to speak of the wisdom of the path? Gods and people of the world, all hear the beautiful, gentle, and secret teachings.
The Buddha said to the venerable Ananda: 'Did you see Vimaladatta (a Bodhisattva), who made a sincere vow, aspiring to the path of Buddhahood, causing the three thousand great thousand worlds to shake six times and transform into a man?'
Ananda replied: 'I saw it.'
The Buddha said: 'This Vimaladatta Bodhisattva, since generating the aspiration for the unsurpassed, true, and right path, has passed eighty hundred thousand asamkhya kalpas (incalculable eons), and then Manjusri (a Bodhisattva) generated the aspiration for the path. When she becomes a Buddha, it will be like Manjusri, with four hundred and eighty thousand Bodhisattvas, the Buddha-land will be pure, becoming one Buddha-land.'
Then, Mahamaudgalyayana (one of the Buddha's ten great disciples) asked Vimaladatta: 'You, son of a noble family, having established wisdom and generated the aspiration for the unsurpassed, true, and right path for so long, why do you not transform into a male body?'
Vimaladatta replied: 'The World Honored One praises you, your spiritual powers are most venerable. Why do you not transform into a male body?'
Mahamaudgalyayana remained silent.
Vimaladatta said: 'It is not by a female or male form that one attains enlightenment. Why is that? The path has no origin, there is no one who can achieve unsurpassed enlightenment.'
Manjusri said to the Buddha: 'It is difficult to reach, World Honored One! Vimaladatta Bodhisattva has profound insight, so majestic and extraordinary.'
The Buddha told Manjusri: 'Vimaladatta Bodhisattva practiced the samadhi of emptiness (sunyata samadhi) under sixty billion Buddhas; received and practiced the forbearance of non-arising dharmas (anutpattika-dharma-ksanti) under eighty billion Buddhas; and inquired about the profound and subtle teachings under thirty billion Buddhas.'
薩道品；供養奉事八十億佛飲食肴膳、衣服、缽器。是為究竟，決了無疑，欲有所了，開化一切故，問印三昧。」
佛語文殊：「若有族姓子女，受此經法，廣為他人分別說者，德不可量。假使有人恒沙佛土滿中七寶，興設佈施，不如受持諷說此經，福過於彼不可稱計。是諸菩薩因之報法，當須飲食，從得成就。」
文殊師利問佛：「是經名何？云何奉行？」佛言：「是經名『分別辯才普達悉周離垢施問』，當奉持之。」
說是經時八十億天與人，究竟決了無上正真道意。
時辯積菩薩，白世尊曰：「離垢施菩薩，久如當成無上正真之道，為最正覺。」
佛言：「族姓子！過恒沙等百千阿僧祇劫，當得佛道，號名離垢光英王如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師、號佛世尊，劫名無量德自由，諸聲聞菩薩所居，服食猶如天上。」
時離垢施菩薩，聞佛授決，踴在空中，去地八十億七尺，放身光明照百千億諸佛國土，在世尊上化現八萬四千琦寶之蓋以供養佛，則于虛空示無央數神足變化，禮於十方不可稱計如來至真。供養畢訖，尋復來還，住于佛前。
於時梵天、梵志及五百眾聞佛授與離垢施決，及見變化益用，歡喜踴躍，自慶善心生焉
【現代漢語翻譯】 現代漢語譯本：薩道品（菩薩名，意為勇猛精進的修行者）曾供養奉事八十億佛，以飲食肴膳、衣服、缽器等物。這是爲了達到究竟的境界，徹底明瞭，毫無疑惑，爲了有所領悟，開化一切眾生，所以請問印三昧（一種禪定狀態）。 佛告訴文殊（菩薩名，意為妙吉祥）說：『如果有善男信女，接受這部經的教法，並廣泛地為他人分別解說，其功德不可估量。假使有人用恒河沙數佛土充滿的七寶進行佈施，也不如受持諷誦解說這部經的功德，其福報超過前者，不可稱量。這些菩薩因此而得到報法，應當需要飲食，從而獲得成就。』 文殊師利（文殊菩薩的另一種稱呼）問佛：『這部經叫什麼名字？應當如何奉行？』佛說：『這部經名為《分別辯才普達悉周離垢施問》，應當奉持它。』 當佛說這部經時，八十億天人和眾生，最終徹底明瞭無上正真道意。 這時，辯積菩薩（菩薩名，意為善於辯論的修行者），對世尊說：『離垢施菩薩（菩薩名，意為遠離污垢的佈施者），多久才能成就無上正真之道，成為最正覺的佛？』 佛說：『善男子！經過恒河沙數等百千阿僧祇劫（極長的時間單位），他將成就佛道，號為離垢光英王如來（佛的稱號，意為遠離污垢，光芒四射的王者），至真（佛的稱號，意為達到真理的），等正覺（佛的稱號，意為平等覺悟的），明行成為（佛的稱號，意為智慧和行為都圓滿的），善逝（佛的稱號，意為善於逝去的），世間解（佛的稱號，意爲了解世間一切的），無上士（佛的稱號，意為無上的人），道法御（佛的稱號，意為引導眾生走向正道的），天人師（佛的稱號，意為天人和人類的導師），號佛世尊（佛的稱號，意為世間尊貴的覺悟者），劫名無量德自由（所處的時代名為無量功德自在），諸聲聞菩薩所居住的地方，飲食如同天上一般。』 當時，離垢施菩薩聽到佛的授記，踴身升到空中，離地八十億七尺，放出自身光明，照耀百千億諸佛國土，在世尊上方化現八萬四千種珍奇寶蓋來供養佛，然後在虛空中示現無數神通變化，禮拜十方不可稱量的如來至真。供養完畢后，隨即返回，住在佛前。 這時，梵天（天神名，意為清凈的），梵志（婆羅門教的修行者）以及五百大眾，聽到佛給離垢施菩薩授記，並看到這些變化帶來的利益，歡喜踴躍，慶幸自己生起了善心。
【English Translation】 English version: Sadapina (a Bodhisattva, meaning a practitioner of courageous diligence) once made offerings to eighty billion Buddhas, providing them with food, drink, clothing, and bowls. This was to reach the ultimate state, to fully understand without doubt, and to gain enlightenment to enlighten all beings, therefore he asked about the Samadhi of the Seal (a state of meditative concentration). The Buddha told Manjushri (a Bodhisattva, meaning gentle glory): 'If there are virtuous men and women who receive the teachings of this sutra and widely explain it to others, their merit is immeasurable. Even if someone were to fill countless Buddha lands with the seven treasures and make offerings, it would not compare to the merit of receiving, reciting, and explaining this sutra, whose blessings are beyond measure. These Bodhisattvas will receive the Dharma as a result, and they will need food and drink to achieve enlightenment.' Manjushri (another name for Manjushri Bodhisattva) asked the Buddha: 'What is the name of this sutra? How should it be practiced?' The Buddha said: 'This sutra is named 'The Question of the Impeccable Giving of Discriminating Eloquence, Universally Reaching and All-Encompassing,' and it should be practiced.' When the Buddha spoke this sutra, eighty billion gods and humans ultimately and thoroughly understood the meaning of the unsurpassed, true, and correct path. At this time, Bianji Bodhisattva (a Bodhisattva, meaning a practitioner skilled in debate), said to the World Honored One: 'How long will it take for the Bodhisattva Impeccable Giving (a Bodhisattva, meaning a giver who is free from defilement) to achieve the unsurpassed, true, and correct path and become the most perfectly enlightened Buddha?' The Buddha said: 'Virtuous son! After countless kalpas (extremely long units of time) equal to the sands of the Ganges River multiplied by hundreds of thousands of asankhyeyas (incalculable numbers), he will achieve Buddhahood and be named the Tathagata Impeccable Light King (a title of the Buddha, meaning the king of light who is free from defilement), the Perfectly True (a title of the Buddha, meaning one who has attained the truth), the Equally and Correctly Enlightened One (a title of the Buddha, meaning one who is equally enlightened), the One Whose Wisdom and Conduct are Perfected (a title of the Buddha, meaning one whose wisdom and actions are complete), the Well-Gone One (a title of the Buddha, meaning one who has gone well), the Knower of the World (a title of the Buddha, meaning one who understands all of the world), the Unsurpassed One (a title of the Buddha, meaning the supreme one), the Guide of the Dharma (a title of the Buddha, meaning one who guides beings to the right path), the Teacher of Gods and Humans (a title of the Buddha, meaning the teacher of both gods and humans), and will be called the Buddha World Honored One (a title of the Buddha, meaning the honored enlightened one of the world). The kalpa will be named Immeasurable Virtue and Freedom, and the place where all the Shravakas and Bodhisattvas reside will have food and drink like that of the heavens.' At that time, the Bodhisattva Impeccable Giving, upon hearing the Buddha's prediction, rose into the air, eighty billion and seven feet above the ground, and emitted light from his body, illuminating hundreds of thousands of billions of Buddha lands. Above the World Honored One, he manifested eighty-four thousand kinds of precious canopies to offer to the Buddha. Then, in the void, he displayed countless miraculous transformations, and paid homage to the immeasurable Tathagatas in the ten directions. After completing the offerings, he returned and stood before the Buddha. At this time, Brahma (a god, meaning pure), Brahmins (practitioners of Brahmanism), and five hundred others, upon hearing the Buddha's prediction for the Bodhisattva Impeccable Giving and seeing the benefits of these transformations, rejoiced and were filled with joy, celebrating the good thoughts that had arisen in their minds.
，同合一聲，以偈嘆曰：
「其有奉敬佛， 是等大福利， 若稽首正覺， 便逮平等法。 宿世犯罪釁， 生於梵志家， 見世尊弟子， 口宣言不祥。 唯今自悔過， 坐說此言故， 睹見諸佛子， 所語不順義。 其不見世尊， 人中之尊王， 得人身無益， 不宜受飲食。 離垢施知之， 吾等虛妄祠， 睹見佛諸子， 恭敬為稽首。 善為我等說， 吾初生墮地， 得見於導師， 便逮聞佛名。 彼嘆聖功德， 正真無虛妄， 吾等輩一切， 聞之愿道意。 是我本余福， 還得聞佛音， 來到導師所， 聽省經典義。 見禮於世尊， 聞察無上法， 蒙見導師故， 解脫眾苦惱。 世護多所安， 用說此法故， 吾等當學是， 因成諸佛法。 聞行於正道， 緣致諸佛法， 以愍傷我故， 宣暢真諦行。 講說道之門， 菩薩所當奉， 是平等之行， 令成世明道。」 見此等心已， 佛即時欣笑， 阿難問世尊： 「人中上愿說。」 「五百諸梵志， 在此前立者， 皆當同一劫， 逮得佛導師。 前世已曾更， 供養五百佛， 於此壽終已， 當見億垓佛。 於八
【現代漢語翻譯】 現代漢語譯本 他們同聲合唱，用偈語讚歎道： 『那些奉敬佛陀的人，會有巨大的福報，如果能向正覺（Samyak-saṃbuddha，意為完全覺悟者）稽首，便能獲得平等的真理。 過去世所犯的罪過，使我出生在婆羅門（Brahmin，印度教祭司階層）的家庭，見到世尊（Bhagavat，佛陀的尊稱）的弟子時，口出不祥之言。 如今我真心懺悔過錯，因為說過那些話，看到佛陀的弟子們，所說的話不合義理。 如果不能見到世尊，這人中之尊王，得到人身也沒有益處，不應該接受飲食。 離垢者（佛陀）的教誨讓我們明白，我們過去的祭祀是虛妄的，現在見到佛陀的弟子們，我們恭敬地向他們稽首。 請為我們開示，當我們初生落地時，能見到導師（佛陀），便能聽聞佛陀的名號。 他們讚歎聖者的功德，真實不虛妄，我們所有人都聽聞后，發願追求道意。 這是我過去所積累的福報，才能再次聽聞佛陀的聲音，來到導師的住所，聽聞並理解經典的含義。 見到並禮敬世尊，聽聞並領悟無上的佛法，蒙受導師的教誨，從而解脫了眾多的痛苦煩惱。 世間的守護者（佛陀）帶來了許多安寧，因為宣說了這佛法，我們應當學習它，從而成就諸佛的法。 聽聞並踐行正道，因緣際會而獲得諸佛的教法，因為憐憫我們，才宣揚了真諦的修行。 講說道理的法門，是菩薩（Bodhisattva，意為追求覺悟的修行者）應當奉行的，這是平等的修行，使人成就世間的明道。』 佛陀見到他們這樣的心意后，即時欣然微笑，阿難（Ananda，佛陀的十大弟子之一）問世尊：『人中至尊，請您開示。』 『這五百位婆羅門，站立在此處，他們都將在同一個劫（kalpa，佛教的時間單位，指極長的時間）中，證得佛陀的果位。 他們前世已經供養過五百位佛陀，在此世壽終之後，將見到億萬佛陀。 在八
【English Translation】 English version They chanted in unison, praising with verses: 'Those who revere and honor the Buddha, will receive great blessings. If one bows to the Samyak-saṃbuddha (the Perfectly Enlightened One), they will attain the equal Dharma (truth).' 'The sins committed in past lives caused me to be born into a Brahmin (Hindu priestly caste) family. Upon seeing the disciples of the Bhagavat (the Blessed One, an epithet of the Buddha), I uttered inauspicious words.' 'Now I sincerely repent my mistakes. Because of those words, I saw the Buddha's disciples and spoke words that were not in accordance with the Dharma.' 'If one cannot see the Bhagavat, the most honored among humans, it is useless to have obtained a human body, and one should not receive food.' 'The teachings of the Stainless One (the Buddha) have made us understand that our past sacrifices were in vain. Now, seeing the Buddha's disciples, we respectfully bow to them.' 'Please explain to us, when we were first born, upon seeing the Teacher (the Buddha), we were able to hear the name of the Buddha.' 'They praised the merits of the Holy One, which are true and not false. All of us, having heard this, vow to seek the path of enlightenment.' 'It is because of the merits I accumulated in the past that I can hear the Buddha's voice again, come to the Teacher's abode, and hear and understand the meaning of the scriptures.' 'Having seen and paid homage to the Bhagavat, having heard and comprehended the supreme Dharma, and having received the Teacher's teachings, we have been liberated from many sufferings and afflictions.' 'The protector of the world (the Buddha) has brought much peace, because he has proclaimed this Dharma. We should learn it, so that we may accomplish the Dharma of all Buddhas.' 'Having heard and practiced the Right Path, through causes and conditions, we obtain the teachings of all Buddhas. Because of compassion for us, he has proclaimed the practice of the true Dharma.' 'The gate of teaching the Dharma, which Bodhisattvas (beings seeking enlightenment) should uphold, is the practice of equality, which enables one to achieve the path of enlightenment in the world.' Seeing their such intentions, the Buddha smiled with joy. Ananda (one of the Buddha's ten principal disciples) asked the Bhagavat: 'O most honored among humans, please explain.' 'These five hundred Brahmins, standing here, will all attain Buddhahood in the same kalpa (an extremely long period of time).' 'In their past lives, they have already made offerings to five hundred Buddhas. After their lives end in this world, they will see billions of Buddhas.' In eight
十億劫， 未曾歸惡趣， 於一一劫中， 當見億垓佛。 從是異劫中， 當成兩足尊， 號名曰梵志， 皆共同一劫， 壽命悉一等， 各八十億劫。 尊土聖眾同， 比丘八十億， 導利於群生， 開化億人民， 稍稍所游居， 寂然無所著。」
佛說如是。離垢施，諸菩薩大會之眾，梵天、梵志等五百人，王波斯匿、諸比丘僧、天龍、揵沓和、阿須倫、人民，聞經歡喜作禮而去。
離垢施女經
【現代漢語翻譯】 現代漢語譯本 十億劫的時間裡，我從未墮入惡道。 在每一個劫中，我都會見到億萬尊佛。 從這些不同的劫中，我將成就為兩足尊（佛的尊稱）。 名號都叫做梵志（婆羅門），他們都處於同一個劫中。 他們的壽命都一樣，各有八十億劫。 他們的國土和聖眾都相同，比丘的數量有八十億。 他們引導利益眾生，開化億萬人民。 他們所遊歷居住的地方，都寂靜無所執著。
佛陀說完這些話。離垢施（一位菩薩的名字），以及諸菩薩大會的眾人，梵天、梵志等五百人，波斯匿王（古印度國王）、諸比丘僧、天龍（天上的龍族）、揵沓和（香神）、阿須倫（非天神）、人民，聽聞此經后都歡喜地作禮離去。
《離垢施女經》
【English Translation】 English version For ten billion kalpas, I have never fallen into evil realms. In each kalpa, I will see billions of Buddhas. From these different kalpas, I will attain the status of a two-legged honored one (a title for Buddha). Their names will all be called Brahmacarin (Brahmin), and they will all exist in the same kalpa. Their lifespans will all be the same, each lasting eighty billion kalpas. Their lands and holy assemblies will be the same, with eighty billion monks. They will guide and benefit sentient beings, enlightening billions of people. The places they travel and reside will all be peaceful and without attachment.
The Buddha spoke thus. Li Gou Shi (a Bodhisattva's name), along with the assembly of Bodhisattvas, five hundred Brahmans and Brahmacarin, King Pasenadi (an ancient Indian king), the assembly of monks, Devas (heavenly dragons), Gandharvas (celestial musicians), Asuras (demigods), and the people, having heard this sutra, joyfully paid homage and departed.
'The Sutra of the Daughter Li Gou Shi'