T12n0339_得無垢女經

大正藏第 12 冊 No. 0339 得無垢女經

No. 339 [Nos. 310(33), 338]

得無垢女經(一名論義辯才法門)

元魏婆羅門瞿曇般若流支譯

如是我聞：

一時婆伽婆，住舍婆提城祇陀樹林給孤獨園，與大比丘眾千二百五十人俱，皆是阿羅漢——諸漏已盡，無復煩惱，心得自在，善得心解脫，善得慧解脫，人中大龍，應作者作，所作已辦，離諸重擔，逮得己利，盡諸有結，善得正智心，解脫一切，心得自在，到第一彼岸——唯除一人尊者阿難，餘者悉是大阿羅漢。諸大菩薩十千人，俱皆不退轉，唯一生縛，其名曰：

寶明菩薩、慧聚菩薩、勝藏菩薩、名稱意菩薩、辯聚菩薩、觀世自在菩薩、得大勢菩薩、彌勒菩薩、得無憂菩薩、文殊師利童子菩薩、不迷行菩薩、不迷見菩薩、除惡菩薩、壞一切悲闇菩薩、功德寶華莊嚴菩薩、金纓光德菩薩、障一切罪菩薩、不壞思惟菩薩，如是等上首，十千菩薩俱。

爾時尊者舍利弗、尊者大目揵連、尊者摩訶迦葉、尊者須菩提、尊者富樓那彌多羅尼子、尊者離波多、尊者阿泥樓大、尊者阿難陀，此如是等八大聲聞，文殊師利童子菩薩、除惡菩薩、寶幢菩薩、不迷見菩薩、障一切罪菩薩、觀

【現代漢語翻譯】 現代漢語譯本： 如是我聞： 一時，佛陀（婆伽婆）住在舍衛城（舍婆提城）的祇陀樹林給孤獨園，與一千二百五十位大比丘眾在一起，他們都是阿羅漢——諸漏已盡，不再有煩惱，心已得自在，善於解脫心，善於解脫智慧，是人中之龍，應做的已做，所作已辦，脫離一切重擔，獲得自身的利益，斷盡一切束縛，善於獲得正智之心，解脫一切，心已得自在，到達第一彼岸——只有尊者阿難除外，其餘都是大阿羅漢。還有一萬位大菩薩，他們都不會退轉，只受一生束縛，他們的名字是： 寶明菩薩、慧聚菩薩、勝藏菩薩、名稱意菩薩、辯聚菩薩、觀世自在菩薩（Avalokiteśvara）、得大勢菩薩（Mahāsthāmaprāpta）、彌勒菩薩（Maitreya）、得無憂菩薩、文殊師利童子菩薩（Mañjuśrī）、不迷行菩薩、不迷見菩薩、除惡菩薩、壞一切悲闇菩薩、功德寶華莊嚴菩薩、金纓光德菩薩、障一切罪菩薩、不壞思惟菩薩，像這樣為首的，有一萬位菩薩在一起。 那時，尊者舍利弗（Śāriputra）、尊者大目犍連（Mahāmaudgalyāyana）、尊者摩訶迦葉（Mahākāśyapa）、尊者須菩提（Subhūti）、尊者富樓那彌多羅尼子（Pūrṇa Maitrāyaṇīputra）、尊者離波多（Revata）、尊者阿泥樓陀（Aniruddha）、尊者阿難陀（Ānanda），這八位大聲聞，以及文殊師利童子菩薩、除惡菩薩、寶幢菩薩、不迷見菩薩、障一切罪菩薩、觀世自在菩薩等，

【English Translation】 English version: Thus have I heard: At one time, the Bhagavan (Buddha) was dwelling in the Jeta Grove, Anāthapiṇḍika's Park in Śrāvastī, together with a great assembly of twelve hundred and fifty monks, all of whom were Arhats—their outflows were exhausted, they were free from afflictions, their minds were liberated, they were well-liberated in mind, well-liberated in wisdom, they were great dragons among humans, they had done what was to be done, their tasks were completed, they were free from all burdens, they had attained their own benefit, they had exhausted all fetters, they had well-attained right knowledge, they were liberated from everything, their minds were liberated, they had reached the furthest shore—except for the venerable Ānanda, all the others were great Arhats. There were also ten thousand great Bodhisattvas, all of whom were non-retrogressing, bound only by one more birth, and their names were: Bodhisattva Ratnaprabha, Bodhisattva Prajñākūṭa, Bodhisattva Śreṣṭhasaṃcaya, Bodhisattva Nāmadheya, Bodhisattva Pratibhānasaṃcaya, Bodhisattva Avalokiteśvara, Bodhisattva Mahāsthāmaprāpta, Bodhisattva Maitreya, Bodhisattva Nirupadrava, Bodhisattva Mañjuśrī Kumārabhūta, Bodhisattva Amoghavihāra, Bodhisattva Amoghadarśana, Bodhisattva Apāyāpahara, Bodhisattva Sarvadurghatavimocana, Bodhisattva Guṇaratnapadmavyūha, Bodhisattva Kanakaratnaprabhāsa, Bodhisattva Sarvapāpāvaraṇa, Bodhisattva Aviklavicāra, and so on, these were the leaders, and there were ten thousand Bodhisattvas together. At that time, the venerable Śāriputra, the venerable Mahāmaudgalyāyana, the venerable Mahākāśyapa, the venerable Subhūti, the venerable Pūrṇa Maitrāyaṇīputra, the venerable Revata, the venerable Aniruddha, the venerable Ānanda, these eight great Śrāvakas, as well as Bodhisattva Mañjuśrī Kumārabhūta, Bodhisattva Apāyāpahara, Bodhisattva Ratnadhvaja, Bodhisattva Amoghadarśana, Bodhisattva Sarvapāpāvaraṇa, Bodhisattva Avalokiteśvara, and so on,

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世自在菩薩、辯聚菩薩、不迷行菩薩，此八菩薩摩訶薩等，並大聲聞，于晨朝時，著衣持缽被服袈裟，相與欲入舍婆提城為乞食故。未到彼城，于路中間，共相謂言：「我等心住如色三昧，入舍婆提大城乞食。如是若入舍婆提城，一切人民得聞聖諦。」

尊者舍利弗曰：「我心安住如色三昧，入舍婆提大城乞食。如是若入舍婆提城，一切人民于聖諦中，得無礙慧，不破壞慧，彼慧不闇。」

尊者大目揵連曰：「我心安住如色三昧，入舍婆提大城乞食。如是若入舍婆提城，一切人民無有魔業。」

尊者大迦葉曰：「我心安住如色三昧，入舍婆提大城乞食。如是若入舍婆提城，一切婦人、一切丈夫，若男若女與我飲食，一切皆得無盡福報乃至涅槃。」

尊者須菩提曰：「我心安住如色三昧，入舍婆提大城乞食。如是若入舍婆提城，一切人民得阿蘭若。」

尊者富樓那彌多羅尼子曰：「我心安住如色三昧，入舍婆提大城乞食。如是若入舍婆提城，一切人民皆得三昧。」

尊者離波多曰：「我心安住如色三昧，入舍婆提大城乞食。如是若入舍婆提城，一切外道、遮羅迦婆離婆羅阇迦尼、揵陀阿祇毗迦、婆羅門居士，得不惡見。」

尊者阿泥樓大曰：「我心安住如色三昧，入舍婆提

【現代漢語翻譯】 現代漢語譯本 世自在菩薩（Loka-svabhāva，意為『自在世間』）、辯聚菩薩（Pratibhāna-kūṭa，意為『辯才之峰』）、不迷行菩薩（Amogha-cārin，意為『不虛妄行』），這八位菩薩摩訶薩（菩薩中的大菩薩）等，以及大聲聞（佛陀的弟子），在早晨的時候，穿好衣服，拿著缽，披上袈裟，一起準備進入舍婆提城（Śrāvastī）去乞食。在還沒到達城裡的時候，在路中間，他們互相說道：『我們心安住在如色三昧（rūpa-samādhi，指專注於物質形態的禪定）中，進入舍婆提大城乞食。這樣如果進入舍婆提城，所有的人民都能聽到聖諦（ārya-satya，指四聖諦）。』 尊者舍利弗（Śāriputra）說：『我心安住在如色三昧中，進入舍婆提大城乞食。這樣如果進入舍婆提城，所有的人民在聖諦中，都能得到無礙的智慧，不被破壞的智慧，那種智慧不會昏暗。』 尊者大目犍連（Mahāmaudgalyāyana）說：『我心安住在如色三昧中，進入舍婆提大城乞食。這樣如果進入舍婆提城，所有的人民都不會有魔的干擾。』 尊者大迦葉（Mahākāśyapa）說：『我心安住在如色三昧中，進入舍婆提大城乞食。這樣如果進入舍婆提城，所有的婦女、所有的丈夫，無論是男是女，如果給我食物，他們都會得到無盡的福報，乃至最終達到涅槃（nirvāṇa）。』 尊者須菩提（Subhūti）說：『我心安住在如色三昧中，進入舍婆提大城乞食。這樣如果進入舍婆提城，所有的人民都能得到阿蘭若（araṇya，指寂靜處）。』 尊者富樓那彌多羅尼子（Pūrṇa Maitrāyaṇīputra）說：『我心安住在如色三昧中，進入舍婆提大城乞食。這樣如果進入舍婆提城，所有的人民都能得到三昧（samādhi，指禪定）。』 尊者離波多（Revata）說：『我心安住在如色三昧中，進入舍婆提大城乞食。這樣如果進入舍婆提城，所有的外道（tīrthika）、遮羅迦婆離婆羅阇迦尼（Caraka-parivrājaka，指遊行苦行者）、揵陀阿祇毗迦（Gandha-ājīvika，指以香為生的外道）、婆羅門（brāhmaṇa）居士，都能得到不邪惡的見解。』 尊者阿泥樓大（Aniruddha）說：『我心安住在如色三昧中，進入舍婆提

【English Translation】 English version The Bodhisattva Loka-svabhāva (meaning 'Self-existent in the World'), the Bodhisattva Pratibhāna-kūṭa (meaning 'Peak of Eloquence'), the Bodhisattva Amogha-cārin (meaning 'Unfailing Practice'), these eight Bodhisattva Mahāsattvas (great Bodhisattvas), along with the great Śrāvakas (disciples of the Buddha), in the morning, having put on their robes, taken their bowls, and draped their kāṣāya (monk's robe), together were about to enter the city of Śrāvastī to beg for food. Before reaching the city, in the middle of the road, they said to each other: 'We will abide in the rūpa-samādhi (meditative absorption focused on form), and enter the great city of Śrāvastī to beg for food. If we enter the city of Śrāvastī in this way, all the people will hear the ārya-satya (the Four Noble Truths).' The Venerable Śāriputra said: 'I will abide in the rūpa-samādhi, and enter the great city of Śrāvastī to beg for food. If I enter the city of Śrāvastī in this way, all the people, in the ārya-satya, will attain unobstructed wisdom, indestructible wisdom, and that wisdom will not be obscured.' The Venerable Mahāmaudgalyāyana said: 'I will abide in the rūpa-samādhi, and enter the great city of Śrāvastī to beg for food. If I enter the city of Śrāvastī in this way, all the people will be free from the works of Māra (the demon).' The Venerable Mahākāśyapa said: 'I will abide in the rūpa-samādhi, and enter the great city of Śrāvastī to beg for food. If I enter the city of Śrāvastī in this way, all women, all men, whether male or female, who give me food, will all attain endless merit, even to nirvāṇa (liberation).' The Venerable Subhūti said: 'I will abide in the rūpa-samādhi, and enter the great city of Śrāvastī to beg for food. If I enter the city of Śrāvastī in this way, all the people will attain araṇya (a quiet place).' The Venerable Pūrṇa Maitrāyaṇīputra said: 'I will abide in the rūpa-samādhi, and enter the great city of Śrāvastī to beg for food. If I enter the city of Śrāvastī in this way, all the people will attain samādhi (meditative absorption).' The Venerable Revata said: 'I will abide in the rūpa-samādhi, and enter the great city of Śrāvastī to beg for food. If I enter the city of Śrāvastī in this way, all the tīrthikas (non-Buddhist ascetics), the Caraka-parivrājakas (wandering ascetics), the Gandha-ājīvikas (ascetics who live by scents), the brāhmaṇa (Brahmins) householders, will attain non-evil views.' The Venerable Aniruddha said: 'I will abide in the rūpa-samādhi, and enter the great city of Śrāvastī

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大城乞食。如是若入舍婆提城，一切人民得不嫉樂。」

尊者阿難陀曰：「我心安住如色三昧，入舍婆提大城乞食。如是若入舍婆提城，一切人民聞法即解。」

文殊師利童子曰：「我心安住觀察如色，如是若入舍婆提城，門戶窗壁器莊嚴具，樹葉花果袈裟等中，出空、無相、無愿等聲，出不生聲亦出生聲，出無我聲。」

除惡菩薩曰：「我心安住觀察如色，如是若入舍婆提城，若彼眾生有惡業行，應受報者，彼見法故現世輕受。」

寶幢菩薩曰：「我心安住觀察如色，如是若入舍婆提城，一切善寶滿藏悉開。」

不迷見菩薩曰：「我心安住觀察如色，如是若入舍婆提城，何等眾生堪任菩提？婦女、丈夫、若男、若女，眼見我者，皆見我身如佛身色，決定當得阿耨多羅三藐三菩提。」

障一切罪菩薩曰：「我心安住觀察如色，如是若入舍婆提城，一切人民五蓋不障。」

觀世自在菩薩曰：「我心安住觀察如色，如是若入舍婆提城，何等眾生繫縛執掌欲被殺者，皆得解脫，無有怖畏。」

辯聚菩薩曰：「我心安住觀察如色，如是若入舍婆提城，一切人民何等，噁心眾生，慈心相向，遞共讚詠，音聲語說皆得辯才。」

不迷行菩薩曰：「我心安住觀察如色，如是

【現代漢語翻譯】 現代漢語譯本 『在大城市中乞食。如果這樣進入舍婆提城（Śrāvastī，古印度城市名），所有人民都會感到快樂而不嫉妒。』 尊者阿難陀（Ānanda，佛陀的十大弟子之一）說：『我的心安住在如色三昧（samādhi，禪定）中，進入舍婆提大城乞食。如果這樣進入舍婆提城，所有人民聽到佛法就能理解。』 文殊師利（Mañjuśrī，佛教菩薩名）童子說：『我的心安住在觀察如色中，如果這樣進入舍婆提城，門戶、窗戶、墻壁、器皿、裝飾品、樹葉、花果、袈裟等都會發出空（śūnyatā，佛教教義，指空性）、無相（animitta，佛教教義，指無相）、無愿（apraṇihita，佛教教義，指無愿）等聲音，發出不生（anutpāda，佛教教義，指不生）的聲音，也發出生的聲音，發出無我（anātman，佛教教義，指無我）的聲音。』 除惡菩薩說：『我的心安住在觀察如色中，如果這樣進入舍婆提城，如果那些眾生有惡業行為，應該受報的，他們因為見到佛法，在現世就能減輕所受的果報。』 寶幢菩薩說：『我的心安住在觀察如色中，如果這樣進入舍婆提城，一切善寶的寶藏都會全部開啟。』 不迷見菩薩說：『我的心安住在觀察如色中，如果這樣進入舍婆提城，什麼樣的眾生堪能成就菩提（bodhi，佛教教義，指覺悟）？無論是婦女、丈夫、男人還是女人，眼睛看到我的人，都會看到我的身體如同佛身一樣，必定能夠獲得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，佛教教義，指無上正等正覺）。』 障一切罪菩薩說：『我的心安住在觀察如色中，如果這樣進入舍婆提城，所有人民的五蓋（pañca-nīvaraṇāni，佛教教義，指五種障礙）都不會成為障礙。』 觀世自在菩薩（Avalokiteśvara，佛教菩薩名）說：『我的心安住在觀察如色中，如果這樣進入舍婆提城，什麼樣的眾生被束縛、被抓捕、將要被殺害的，都會得到解脫，沒有恐懼。』 辯聚菩薩說：『我的心安住在觀察如色中，如果這樣進入舍婆提城，所有人民，無論是什麼樣的噁心眾生，都會以慈悲心相待，互相讚美歌頌，所說的話語都具有辯才。』 不迷行菩薩說：『我的心安住在觀察如色中，如果這樣』

【English Translation】 English version 'Begging for food in the great city. If I were to enter the city of Śrāvastī (an ancient Indian city) in this way, all the people would be joyful and not envious.' Venerable Ānanda (one of the ten great disciples of the Buddha) said, 'My mind dwells in the samādhi (meditative absorption) of suchness of form, and I enter the great city of Śrāvastī to beg for food. If I were to enter the city of Śrāvastī in this way, all the people who hear the Dharma would understand it.' Mañjuśrī (a Bodhisattva in Buddhism) the youth said, 'My mind dwells in observing suchness of form, and if I were to enter the city of Śrāvastī in this way, from the doors, windows, walls, utensils, ornaments, leaves, flowers, fruits, and robes, sounds of emptiness (śūnyatā, a Buddhist doctrine referring to emptiness), signlessness (animitta, a Buddhist doctrine referring to signlessness), wishlessness (apraṇihita, a Buddhist doctrine referring to wishlessness), etc., would arise, sounds of non-arising (anutpāda, a Buddhist doctrine referring to non-arising) would arise, sounds of arising would also arise, and sounds of no-self (anātman, a Buddhist doctrine referring to no-self) would arise.' The Bodhisattva Eliminating Evil said, 'My mind dwells in observing suchness of form, and if I were to enter the city of Śrāvastī in this way, if those beings have evil karmic actions and are due to receive retribution, they would, by seeing the Dharma, receive lighter retribution in this very life.' The Bodhisattva Banner of Jewels said, 'My mind dwells in observing suchness of form, and if I were to enter the city of Śrāvastī in this way, all the treasures of good jewels would be fully opened.' The Bodhisattva Unconfused Vision said, 'My mind dwells in observing suchness of form, and if I were to enter the city of Śrāvastī in this way, what kind of beings are capable of achieving bodhi (enlightenment)? Whether women, men, males, or females, those who see me with their eyes will see my body as the color of the Buddha's body, and they will certainly attain anuttarā-samyak-saṃbodhi (the supreme perfect enlightenment).' The Bodhisattva Obstructing All Sins said, 'My mind dwells in observing suchness of form, and if I were to enter the city of Śrāvastī in this way, the five hindrances (pañca-nīvaraṇāni, Buddhist doctrine referring to five hindrances) would not obstruct all the people.' The Bodhisattva Avalokiteśvara (a Bodhisattva in Buddhism) said, 'My mind dwells in observing suchness of form, and if I were to enter the city of Śrāvastī in this way, whatever beings are bound, captured, or about to be killed, they would all be liberated and have no fear.' The Bodhisattva Assembly of Eloquence said, 'My mind dwells in observing suchness of form, and if I were to enter the city of Śrāvastī in this way, all the people, no matter what kind of evil-minded beings they are, would treat each other with compassion, praise and sing to each other, and their speech would all have eloquence.' The Bodhisattva Unconfused Practice said, 'My mind dwells in observing suchness of form, and if I were to enter the city of Śrāvastī in this way,'

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若入舍婆提城，隨何眾生眼見我者，一切不退阿耨多羅三藐三菩提。」

爾時彼大聲聞彼諸菩薩，依如是法，如是行說，相與進向舍婆提城。

時憍薩羅，波斯匿王有女，名得無垢，已曾親近無量諸佛，久種善根，供養多佛，解甚深法，得五神通——天眼遠見，清凈過人——彼諸菩薩彼大聲聞，在道語說皆悉遙聞。

彼女端正姿媚少雙，甚可愛樂。妙色具足，父母意念，一切婇女、一切人民皆悉樂見，年始十二。

二月八日，弗沙星日意樂出遊，以求吉相。父母即聽，從婆羅門有五百人。赍持蘇酪、華草、符𤬪相隨而出，為欲解奏彼婆羅門。見諸菩薩、大聲聞已，即住唸曰：「我今見此吉相好人。」

時彼侍從婆羅門中，有一長老大婆羅門，厥名梵天，謂得無垢，作如是言：「女今當知，我此所見是不吉相。前有如是諸比丘住，可回入城。見如是相，所作不吉。以此因緣，或解或奏，不吉不成。」

即于爾時，得無垢女偈對梵天婆羅門曰：

「見此無障勝，　　能卻多人惡， 　此見凈四諦，　　正念信解脫。 　二足上福田，　　施彼愿生天， 　得甘露果報，　　施者不得惡。 　第一持戒人，　　離濁無惡念， 　行世間治病，　　療救苦眾生。 　佛世間最勝，　　

【現代漢語翻譯】 現代漢語譯本：『如果進入舍婆提城，任何眾生只要用眼睛看到我，一切都不會退轉于阿耨多羅三藐三菩提（無上正等正覺）。』 當時，那些大聲聞和菩薩們，依據這樣的法，這樣宣說，一同向舍婆提城前進。 那時，憍薩羅國的波斯匿王有一個女兒，名叫得無垢，她曾經親近過無數的佛，長期種植善根，供養過許多佛，理解甚深的佛法，獲得了五神通——天眼能遠見，清凈超凡——那些菩薩和大聲聞在路上說的話，她都能遙遠地聽到。 她容貌端莊美麗，世間少有，非常可愛。容貌美好，父母喜歡她，所有的宮女和人民都喜歡見到她，她才十二歲。 二月八日，弗沙星日，她想出去遊玩，以求吉祥的徵兆。父母就同意了，她帶著五百個婆羅門，拿著酥酪、鮮花、符咒等東西跟隨而出，想要向那些婆羅門請教。當她看到那些菩薩和大聲聞時，就停下來想：『我今天看到這些吉祥的好人。』 當時，她的侍從婆羅門中，有一位年長的婆羅門，名叫梵天，他對得無垢說：『女兒你應當知道，我所看到的這些是不吉祥的徵兆。前面有這些比丘住著，應該返回城裡。看到這樣的景象，所做的事情不會吉祥。因為這個緣故，或許解釋或許奏報，都不會吉祥成功。』 就在那時，得無垢女用偈頌回答梵天婆羅門說： 『見到這些無障礙的殊勝者，能消除許多人的惡業，見到他們能清凈四諦（苦、集、滅、道），正念和信能解脫。 他們是二足（人）中的上等福田，施捨給他們，願望能生天，得到甘露的果報，施捨的人不會有惡報。 他們是第一持戒的人，遠離污濁沒有惡念，在世間行走是爲了治療疾病，救助受苦的眾生。 佛是世間最殊勝的，'

【English Translation】 English version: 'If [we] enter the city of Shravasti, any sentient being who sees me with their eyes, all will not regress from Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).' At that time, those great Shravakas (Hearers) and Bodhisattvas, according to such Dharma, spoke in this way, and together advanced towards the city of Shravasti. At that time, King Prasenajit of Kosala had a daughter named Deva-Nirmala (Immaculate Goddess), who had been close to countless Buddhas, had long cultivated roots of goodness, had made offerings to many Buddhas, understood profound Dharma, and had attained the five supernormal powers—the divine eye could see far away, and was pure and extraordinary—she could hear from afar what those Bodhisattvas and great Shravakas were saying on the road. She was of elegant and beautiful appearance, rare in the world, and very lovable. Her appearance was beautiful, her parents loved her, all the palace women and people loved to see her, and she was only twelve years old. On the eighth day of the second month, on the day of the Phalguni constellation, she desired to go out for a stroll, seeking auspicious signs. Her parents agreed, and she went out with five hundred Brahmins, carrying ghee, flowers, talismans, and other things, intending to consult those Brahmins. When she saw those Bodhisattvas and great Shravakas, she stopped and thought: 'Today I have seen these auspicious and good people.' At that time, among her attendant Brahmins, there was an elder Brahmin named Brahma, who said to Deva-Nirmala: 'Daughter, you should know that what I see is an inauspicious sign. There are these Bhikkhus (monks) dwelling ahead, you should return to the city. Seeing such a sight, what you do will not be auspicious. Because of this reason, whether you interpret or report, it will not be auspicious or successful.' At that very moment, Deva-Nirmala replied to the Brahmin Brahma with a verse: 'Seeing these unobstructed victors, they can eliminate the evil of many people, seeing them can purify the Four Noble Truths (suffering, origin, cessation, path), right mindfulness and faith can liberate. They are the supreme field of merit among the two-legged (humans), giving to them, one wishes to be born in heaven, and receives the reward of nectar, those who give will not receive evil retribution. They are the foremost precept-holders, far from defilement and without evil thoughts, they walk in the world to cure diseases, and save suffering sentient beings. The Buddha is the most supreme in the world,'

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第一之法主， 　此是彼佛子，　　無有塵垢染。 　此諸大菩薩，　　遠離何等法， 　惡法皆遠離，　　常謹慎不越。 　持戒世間最，　　好人見者勝， 　作塵許供養，　　彼得如法財。 　此滿足勝相，　　此善心凈田， 　婆羅門得信，　　獲多福生人。」

爾時梵天婆羅門，為得無垢女，而說偈言：

「莫隨癡心言，　　齋時觀比丘， 　如著衣剃髮，　　求吉不用見。 　尊朝不喜汝，　　我當必被笑， 　不得持齋戒，　　愿勿觀比丘。 　若不觀比丘，　　則是大善哉。」

爾時得無垢女，為梵天婆羅門，而說偈言：

「非於今朝日，　　能救我父母， 　非諸親非財，　　亦復非嚴飾。 　此之功德人，　　入于有為行， 　此人能救我，　　亦救我父母。 　我於今朝日，　　捨身復捨命， 　甚愛樂佛法，　　不欲世富樂。 　更無異歸依，　　能救護眾生， 　唯有佛法僧，　　三寶能救護。」

爾時梵天婆羅門，語得無垢女言：「汝大不是。汝于昔來，未曾見佛、未曾聞法、未供養僧。汝何處聞？云何信佛？」

得無垢女作如是言：「我生七日，時婆羅門，安置我身在栴檀殿金寶床上，五百天子，在於我上空中行過，我時得見。時彼五百諸天子中，有一

【現代漢語翻譯】 現代漢語譯本 第一位法主， 這是佛陀的弟子，沒有塵垢污染。 這些大菩薩們，遠離了哪些法？ 他們遠離一切惡法，常常謹慎不超越戒律。 持戒在世間最為殊勝，好人見到他們會感到歡喜， 即使只是做微塵般的供養，他們也能得到如法的財富。 他們具足殊勝的相貌，是清凈的善心福田， 婆羅門如果對他們生起信心，會獲得許多福報，轉生為人。

那時，梵天婆羅門爲了得到無垢女，說了偈語：

『不要聽從愚癡的想法，齋戒時觀察比丘（bhikkhu，佛教出家男眾）， 就像他們穿著袈裟，剃了頭髮，求吉祥不應該去看他們。 如果尊者早上不高興，我一定會被人嘲笑， 不能持守齋戒，希望不要去看比丘。 如果不看比丘，那就是最大的善事。』

那時，得無垢女爲了梵天婆羅門，說了偈語：

『不是在今天，能救我的父母， 不是親人，不是財富，也不是華麗的裝飾。 這些有功德的人，進入有為的修行， 這些人能救我，也能救我的父母。 我今天，捨棄身體也捨棄生命， 非常喜愛佛法，不想要世間的富樂。 沒有其他的皈依處，能救護眾生， 只有佛、法、僧，三寶能救護。』

那時，梵天婆羅門對得無垢女說：『你太不對了。你從前，沒有見過佛陀，沒有聽聞佛法，沒有供養僧眾。你從哪裡聽說的？怎麼會相信佛陀？』

得無垢女這樣說：『我出生七天時，婆羅門把我安置在栴檀殿的金寶床上，五百天子，在我上空經過，我當時看到了。當時那五百天子中，有一位

【English Translation】 English version The first lord of the Dharma, This is a disciple of the Buddha, without any defilement. These great Bodhisattvas, what dharmas do they stay away from? They stay away from all evil dharmas, always being cautious and not transgressing the precepts. Keeping precepts is the most excellent in the world, good people are happy to see them, Even if they make offerings as small as dust particles, they can obtain wealth in accordance with the Dharma. They possess excellent marks, they are pure fields of good merit, If a Brahmin develops faith in them, they will obtain much merit and be reborn as humans.

At that time, the Brahmin Brahma, in order to obtain the Immaculate Maiden, spoke in verse:

'Do not follow foolish thoughts, when fasting, observe the bhikkhus (Buddhist monks), Like they are wearing robes and have shaved their heads, seeking auspiciousness, it is not good to see them. If the venerable one is not happy in the morning, I will surely be laughed at, Unable to keep the fast, I wish not to see the bhikkhus. If one does not see the bhikkhus, that is the greatest good.'

At that time, the Immaculate Maiden, for the Brahmin Brahma, spoke in verse:

'It is not today, that can save my parents, Not relatives, not wealth, nor splendid decorations. These people of merit, enter into conditioned practice, These people can save me, and also save my parents. Today, I give up my body and also give up my life, I deeply love the Buddha's Dharma, I do not desire worldly pleasures. There is no other refuge, that can protect sentient beings, Only the Buddha, the Dharma, and the Sangha, the Three Jewels can protect.'

At that time, the Brahmin Brahma said to the Immaculate Maiden: 'You are very wrong. In the past, you have not seen the Buddha, have not heard the Dharma, and have not made offerings to the Sangha. Where did you hear about this? How can you believe in the Buddha?'

The Immaculate Maiden said: 'When I was seven days old, the Brahmin placed me on a sandalwood bed with gold and jewels, five hundred devas (gods) passed over me in the sky, and I saw them at that time. Among those five hundred devas, there was one'

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天子，曾見如來，種種讚歎，說佛功德，讚歎法、僧。我時得聞五百天子，皆共問之，作如是言：『君見佛來，佛狀云何？云何得知？』時彼天子，知我心信，為生五百天子信故，而說偈言：

「『無垢欲染髮，　　清凈軟靡旋， 　　面猶百葉花，　　如夜空滿月， 　　毫色雪頗梨，　　眉間甚可喜， 　　諸眷屬中勝，　　佛語甚微妙。 　　人主師子頰，　　眼目極殊妙， 　　齊平四十齒，　　眾生中心勝。 　　彼復廣長舌，　　善凈圓滿面， 　　利益善語言，　　離惡口兩舌。 　　無有無義語，　　佛不譭譽語， 　　利益諸眾生，　　無數眾生信。 　　項相猶如貝，　　人生臂指長， 　　譬如象王鼻，　　希凈齋卻入。 　　陰如象王藏，　　亦復如日光， 　　身毛皆上靡，　　鹿𨄔足下平。 　　離垢惡實語，　　一切牟尼王， 　　已破壞惡見，　　惡見悉已滅。 　　眾生億問難，　　正答令歡喜， 　　遠離彼二邊，　　說于中道法。 　　隨何人聞者，　　第一寂滅樂， 　　直不曲勝語，　　一切歡喜愛。 　　法雲普遍覆，　　平等雨法雨， 　　如來既自度，　　亦度彼眾生。 　　歸救中第一，　　觀世間相應， 　　余無量功德，　　我不能具說。』 　　彼天子

【現代漢語翻譯】 現代漢語譯本 天子啊，我曾經見過如來（Tathagata，佛的稱號），他受到種種讚歎，人們稱頌佛的功德，讚美佛法（Dharma）和僧團（Sangha）。當時我聽聞后，有五百位天子一同向我發問，他們這樣說道：『你見過佛，佛的相貌如何？你是如何知道的？』當時那位天子，知道我心中虔誠，爲了讓這五百位天子生起信心，就說了以下偈頌： 『他的頭髮沒有塵垢和慾望的污染，清凈柔軟且向右旋轉， 面容如同百葉蓮花般美麗，又像夜晚天空中的滿月一樣皎潔， 眉間白毫（urna）的顏色像雪白的頗梨（sphatika，水晶），非常令人喜愛， 在所有眷屬中最為殊勝，佛所說的話語極其微妙。 他有如人主般的獅子頰，眼睛極其特別而美妙， 牙齒整齊排列有四十顆，在眾生心中最為殊勝。 他的舌頭又寬又長，面容善良、清凈而圓滿， 所說的話語能利益眾生，遠離惡口和兩舌。 沒有毫無意義的話語，佛不說譭謗或讚譽的話， 他利益一切眾生，無數眾生因此生起信心。 他的脖頸像海螺一樣美麗，手臂和手指修長， 如同象王的鼻子一樣，他進入清凈的齋戒。 他的陰部像象王隱藏起來一樣，又像太陽的光芒一樣， 身上的毛都向上生長，腳底平坦如鹿王（Mrgaraja）的足跡。 他遠離污垢和虛妄的言語，是一切牟尼（Muni，聖人）之王， 已經破除了邪惡的見解，一切邪見都已滅盡。 眾生有億萬個疑問，他都能以正確的答案使他們歡喜， 他遠離了兩種極端，宣說中道之法。 無論誰聽到他的教誨，都能獲得第一寂滅之樂， 他所說的話語正直而不彎曲，一切眾生都歡喜愛戴。 佛法如雲般普遍覆蓋，平等地降下法雨， 如來自己已經得度，也度化其他眾生。 他是歸依和救護中的第一，觀察世間眾生而應機說法， 他還有無量無邊的功德，我無法全部說盡。』 那位天子

【English Translation】 English version O Son of Heaven, I once saw the Tathagata (the Buddha), who was praised in various ways. People extolled the Buddha's virtues, and praised the Dharma (Buddha's teachings) and the Sangha (monastic community). At that time, after I heard this, five hundred sons of heaven together asked me, saying: 'You have seen the Buddha, what is the Buddha's appearance like? How did you know?' At that time, that son of heaven, knowing that my heart was faithful, in order to generate faith in these five hundred sons of heaven, spoke the following verses: 'His hair is free from defilement and desire, pure, soft, and curls to the right, His face is as beautiful as a hundred-petaled lotus, and as bright as the full moon in the night sky, The color of the urna (a tuft of white hair between the eyebrows) is like snow-white sphatika (crystal), which is very pleasing, He is the most excellent among all his retinue, and the words of the Buddha are extremely subtle. He has the lion's cheeks of a ruler, and his eyes are extremely special and wonderful, His teeth are evenly arranged, forty in number, and he is the most excellent in the hearts of all beings. His tongue is broad and long, his face is kind, pure, and perfect, His words benefit all beings, and he is free from harsh speech and double-tonguedness. There are no meaningless words, the Buddha does not speak words of slander or praise, He benefits all beings, and countless beings therefore generate faith. His neck is as beautiful as a conch shell, his arms and fingers are long, Like the trunk of an elephant king, he enters into pure fasting. His private parts are hidden like those of an elephant king, and they are like the light of the sun, The hair on his body all grows upwards, and the soles of his feet are flat like the footprints of the Mrgaraja (deer king). He is free from defilement and false speech, he is the king of all Munis (sages), He has already destroyed evil views, and all evil views have been extinguished. If beings have billions of questions, he can answer them correctly and make them happy, He is far from the two extremes, and he proclaims the Middle Way. Whoever hears his teachings will obtain the first bliss of Nirvana, His words are upright and not crooked, and all beings rejoice and love him. The Dharma covers all like a cloud, and it rains the Dharma equally, The Tathagata has already crossed over himself, and he also helps other beings to cross over. He is the first among those who are refuge and protection, he observes the world and teaches accordingly, He has countless merits, which I cannot fully describe.' That son of heaven

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聞已，　　心開凈信佛。」

爾時得無垢女，說此偈已，即語梵天婆羅門言：「大婆羅門！我生七日，便得聞此佛法功德。從是已來，不曾少時有癡覆心，不著諸欲，不著嫉妒，不著貪心，不起盜心；心不思量亦不憶念，不知愛著；或父或母，或兄或弟，姊妹親屬，不知愛著；嚴飾之事，不知愛著；王都城邑聚落身命，不愛著生。大婆羅門！我憶異相，所謂佛相。大婆羅門！我心恒常憶念三種。何等為三？隨何方面，如來行處，我問如來；若佛說法，如是一切我悉攝取，不失一字，不失一義，不失一語，無有一夜或於一日；隨在何處，我常見佛，非是不見，我常聞法，常供養僧。大婆羅門！如是見佛，如是聞法，供養眾僧，我無厭足。」

爾時梵天大婆羅門，敕一同伴小婆羅門，作如是言：「汝摩那婆！今速還去，如得無垢向來所說，悉為大王及王夫人，說如是法。」

時摩那婆受教而去，如所見聞，悉為大王及王夫人，說如是法。

爾時得無垢女，如佛功德為諸人說，如法功德為諸人說，如僧功德為諸人說。時彼五百諸婆羅門，聞已皆發阿耨多羅三藐三菩提心。

爾時得無垢女，從輿而下，與諸侍從婆羅門俱，前詣菩薩大聲聞所。到已禮拜恭敬尊重，住在尊者舍利弗前，合掌而立，

【現代漢語翻譯】 現代漢語譯本：聽聞之後，心中便生起對佛陀的清凈信心。

那時，得無垢女說完這偈頌后，就對梵天婆羅門說：『大婆羅門！我出生七天，就聽聞了這佛法的功德。從那時起，我的心中不曾有絲毫的愚癡矇蔽，不執著于各種慾望，不執著于嫉妒，不執著于貪心，不起盜竊之心；心中不思量也不憶念，不知愛戀執著；對於父親或母親，或哥哥或弟弟，姐妹親屬，不知愛戀執著；對於裝飾打扮之事，不知愛戀執著；對於王都城邑聚落乃至自身性命，不愛戀執著。大婆羅門！我憶念著佛陀的殊勝相貌，也就是佛相。大婆羅門！我的心中恒常憶念著三種事情。是哪三種呢？無論如來在哪個方向行走，我都會去請問如來；如果佛陀說法，我都會全部攝取，不遺漏一個字，不遺漏一個義理，不遺漏一句話，沒有一夜或一日不如此；無論身在何處，我都能見到佛陀，不是見不到，我常常聽聞佛法，常常供養僧眾。大婆羅門！像這樣見到佛陀，像這樣聽聞佛法，供養僧眾，我沒有絲毫的厭倦。』

那時，梵天大婆羅門命令一個同伴小婆羅門，這樣說道：『你這位摩那婆（年輕婆羅門）！現在趕快回去，把得無垢女剛才所說的一切，都如實地告訴大王和王夫人，宣說這樣的佛法。』

當時，摩那婆接受教令離去，將所見所聞，都如實地告訴了大王和王夫人，宣說了這樣的佛法。

那時，得無垢女為眾人宣說佛陀的功德，為眾人宣說法的功德，為眾人宣說僧的功德。當時，那五百位婆羅門聽聞后，都發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。

那時，得無垢女從車輿上下來，與各位侍從婆羅門一起，前往菩薩和大聲聞（佛陀的大弟子）所在之處。到達后，禮拜恭敬尊重，站在尊者舍利弗（佛陀的十大弟子之一，以智慧著稱）面前，合掌而立。

【English Translation】 English version: Having heard this, my heart opened with pure faith in the Buddha.

Then, after the maiden Immaculate had spoken this verse, she said to the Brahmin Brahma: 'Great Brahmin! Seven days after my birth, I heard of the merits of this Dharma. Since then, my mind has never been obscured by ignorance, I am not attached to desires, not attached to jealousy, not attached to greed, and I do not have thoughts of stealing; my mind does not ponder or remember, and I do not know attachment; whether it be to father or mother, or elder or younger brother, sisters or relatives, I do not know attachment; to adornments, I do not know attachment; to royal cities, towns, villages, or even my own life, I do not have attachment. Great Brahmin! I remember the extraordinary appearance, that is, the Buddha's appearance. Great Brahmin! My mind constantly remembers three things. What are these three? In whatever direction the Tathagata (Buddha) walks, I will ask the Tathagata; if the Buddha preaches the Dharma, I will take it all in, not missing a single word, not missing a single meaning, not missing a single phrase, not for one night or one day; wherever I am, I can see the Buddha, it is not that I cannot see, I often hear the Dharma, and I often make offerings to the Sangha (Buddhist monastic community). Great Brahmin! Seeing the Buddha in this way, hearing the Dharma in this way, and making offerings to the Sangha, I have no weariness.'

At that time, the Brahmin Brahma commanded a fellow junior Brahmin, saying: 'You, Manava (young Brahmin)! Now go back quickly, and tell the king and the queen everything that the maiden Immaculate has just said, and proclaim this Dharma.'

Then, the Manava, receiving the instruction, departed, and as he had seen and heard, he told the king and the queen everything, and proclaimed this Dharma.

At that time, the maiden Immaculate spoke to the people about the merits of the Buddha, spoke to the people about the merits of the Dharma, and spoke to the people about the merits of the Sangha. Then, those five hundred Brahmins, having heard this, all generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment).

At that time, the maiden Immaculate descended from her carriage, and together with her attendant Brahmins, went to where the Bodhisattva and the great Sravakas (great disciples of the Buddha) were. Having arrived, she bowed with respect and reverence, and stood before the venerable Sariputra (one of the ten great disciples of the Buddha, known for his wisdom), with her palms joined.

---

問于尊者舍利弗言：「大德舍利弗！一切女人，智慧甚少，染欲極多。專行放逸，心意狹劣，不念善法，多念惡法。善哉，大德！唯愿垂哀悲心念我，如應說法，令我長夜，得大利益，安隱快樂。」

此語未訖，時憍薩羅波斯匿王，聞婆羅門摩那婆語，速疾急到，詣大聲聞、諸菩薩所，見女在坐，于自己女，如大聲聞，如大菩薩，作如是言：「在家甚樂。何故在坐，說如是言：『我從是來，不為癡覆，不著戲樂，不曾起心。』」

時憍薩羅波斯匿王，即自為女而說偈言：

「汝端正如天，　　姿媚如莊已， 　何故起惡見，　　說言皆不著？ 　王國土豐樂，　　汝母隨汝心， 　女何所憶念，　　言不著身樂？ 　一切貴敬汝，　　見汝者皆愛， 　百功德莊嚴，　　何以不著樂？ 　女何所見聞，　　於樂生憂怖？ 　好心向我說，　　汝有何所愿？」

爾時得無垢女，即為父王而說偈言：

「王不覺家惡，　　危脆諸陰中， 　有為所止宿，　　如妓兒戲場， 　毒蛇所居處，　　命少時不停， 　無有安樂心，　　云何得睡眠？ 　四大如毒蛇，　　三有何處樂？ 　多怨惡鬥諍，　　到曠野險處， 　煩惱怨圍繞，　　云何得安樂？ 　何者是戲樂？　　云何而著樂？ 　飲毒云何

【現代漢語翻譯】 現代漢語譯本：婆羅門摩那婆問尊者舍利弗說：『大德舍利弗！所有女人，智慧都很少，貪慾極多。她們專門放縱自己，心胸狹隘，不思善法，多想惡法。善哉，大德！希望您能以慈悲心憐憫我，為我如理說法，使我長夜都能得到大利益，安穩快樂。』 這話還沒說完，當時憍薩羅（Kosala）國王波斯匿（Pasenadi），聽到婆羅門摩那婆的話，迅速趕到大聲聞和諸菩薩所在的地方，看到女兒也在座。他認為自己的女兒如同大聲聞、大菩薩一般，就說：『在家生活很快樂。為什麼坐在這裡，說這樣的話：『我從今以後，不會被愚癡矇蔽，不會執著于享樂，不會再起貪戀之心。』 當時憍薩羅國王波斯匿，就為自己的女兒說了偈語： 『你容貌端正如同天人，姿態嫵媚如同盛裝打扮，為什麼會產生這種錯誤的見解，說自己不執著于任何事物？ 王國的土地富饒，你的母親也順從你的心意，女兒啊，你到底在想什麼，說自己不執著于身體的享樂？ 所有人都尊敬你，見到你的人都喜愛你，你擁有百種功德的莊嚴，為什麼不執著于享樂？ 女兒啊，你到底看到了什麼，聽到了什麼，對享樂產生憂愁和恐懼？ 請你好好地告訴我，你到底有什麼願望？』 這時，得無垢女就為父王說了偈語： 『大王您沒有察覺到家中的禍患，這危脆的五陰（skandha）之中，有為法（samskrta）所止宿的地方，就像妓女的戲場一樣。 這裡是毒蛇居住的地方，生命短暫不停留，沒有安樂的心，怎麼能睡得著呢？ 四大（mahabhuta）就像毒蛇，三有（bhava）之中哪裡有快樂？ 這裡充滿怨恨、惡鬥和爭執，就像到了曠野險地一樣。 煩惱怨敵圍繞著我，怎麼能得到安樂呢？ 什麼才是真正的享樂？又怎麼能執著于享樂呢？ 喝毒藥怎麼能

【English Translation】 English version: The Brahmin Manava asked the Venerable Sariputra, 『Venerable Sariputra! All women have very little wisdom and excessive desires. They are prone to indulgence, narrow-minded, do not think of good things, and often think of evil things. Excellent, Venerable One! I beseech you to have compassion on me and teach me the Dharma accordingly, so that I may gain great benefit and be peaceful and happy throughout the long night.』 Before these words were finished, King Pasenadi of Kosala, having heard the words of the Brahmin Manava, quickly arrived at the place where the great Sravakas and Bodhisattvas were. Seeing his daughter sitting there, he regarded her as a great Sravaka or a great Bodhisattva and said, 『Life at home is very pleasant. Why are you sitting here saying such things as, 『From now on, I will not be deluded by ignorance, I will not be attached to pleasures, and I will not give rise to any desires.』 Then King Pasenadi of Kosala spoke these verses for his daughter: 『Your appearance is as beautiful as a deva, your demeanor as charming as one who is adorned. Why do you have such wrong views, saying that you are not attached to anything? The kingdom is prosperous, and your mother follows your wishes. Daughter, what are you thinking, saying that you are not attached to the pleasures of the body? Everyone respects you, and those who see you love you. You are adorned with a hundred merits. Why are you not attached to pleasures? Daughter, what have you seen or heard that makes you feel sorrow and fear towards pleasures? Please tell me honestly, what is your wish?』 Then the Immaculate Daughter spoke these verses to her father: 『O King, you do not perceive the evils of the home. Within these fragile skandhas, the place where conditioned things (samskrta) reside is like a courtesan』s theater. It is a place where poisonous snakes dwell. Life is short and does not stay. Without a peaceful mind, how can one sleep? The four great elements (mahabhuta) are like poisonous snakes. Where is there happiness in the three realms of existence (bhava)? It is full of resentment, evil fights, and disputes, like being in a dangerous wilderness. Surrounded by the enemies of afflictions, how can one find peace? What is true pleasure? And how can one be attached to pleasure? How can one drink poison

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睡？　　敕殺云何喜？ 　險岸云何安？　　人命亦如是。 　如來說譬喻，　　有聚如須彌， 　爾許顛倒意，　　誰信無常劫？ 　父母兄弟等，　　一切賊境界， 　善知識兒子，　　親友皆圍繞， 　猶如鏡中像，　　一切皆無常。 　有何等人輩，　　能信此不實， 　初見自然智，　　即發菩提心。 　從發心已來，　　未失菩薩行， 　何處菩薩行，　　貪著世間樂？ 　我見彼如來，　　不思議功德， 　聞善逝說法，　　見此佛子人， 　是故不憶念，　　著世五欲樂。」

爾時憍薩羅國波斯匿王，既聞女說，默然不言。

爾時得無垢女，知父默然。即語尊者舍利弗言：「大德舍利弗！我欲問難，愿慈念我。佛說大德，智慧人中最為第一。大德！何者智慧？彼智慧者，為常無常？若是常者，如佛所說，一切諸法皆悉無常。佛如是說，則是妄說、迷惑說法。若是無常，彼法不生。若法不生，彼法則無。為何所說？則不憶念說智慧法。以何義故？佛說大德智慧人中最為第一？」

尊者舍利弗，默然不答。

爾時尊者大目犍連，問于尊者舍利弗言：「何故默然，不答女難？」

尊者舍利弗言：「女不問我無常之法，問不生法，故我不答。」

爾時得無垢女，問于尊

【現代漢語翻譯】 現代漢語譯本 睡？殺戮的命令為何令人歡喜？ 險峻的岸邊為何能讓人感到安穩？人的生命也是如此。 如來（Tathagata，佛的稱號）打個比方，有的聚集如須彌山（Sumeru，佛教中的聖山）般巨大， 即使有如此顛倒的想法，誰會相信無常的劫數呢？ 父母、兄弟等，一切都是賊的境界（指會帶來煩惱和痛苦的事物）， 善知識（Kalyanamitra，指引修行的人）、兒子，親友都圍繞著你， 就像鏡子中的影像，一切都是無常的。 有什麼樣的人，能夠相信這些不真實的事物， 初見自然的智慧，就能發起菩提心（Bodhi-citta，覺悟之心）。 從發起菩提心以來，沒有失去菩薩的修行， 哪裡有菩薩的修行，會貪戀世間的快樂呢？ 我見到那位如來，不可思議的功德， 聽聞善逝（Sugata，佛的稱號）說法，見到這些佛的弟子們， 因此不會憶念，執著於世間的五欲之樂。

那時，憍薩羅國（Kosala）的波斯匿王（Prasenajit），聽了女兒的話，沉默不語。

那時，得無垢女（Vimala），知道父親沉默不語。就對尊者舍利弗（Sariputra）說：『大德舍利弗！我想要請教一些問題，希望您能慈悲地聽我訴說。佛說大德您是智慧人中最第一的。大德！什麼是智慧？那智慧是常還是無常？如果是常，就像佛所說，一切諸法都是無常。佛如果這樣說，那就是妄語、迷惑的說法。如果是無常，那法就不會產生。如果法不產生，那法就不存在。那又在說什麼呢？那就不要憶念說智慧法了。因為什麼緣故？佛說大德您是智慧人中最第一的？』

尊者舍利弗，沉默不答。

那時，尊者大目犍連（Maha Moggallana），問尊者舍利弗說：『為什麼沉默不語，不回答女子的提問？』

尊者舍利弗說：『女子不是問我無常的法，而是問不生之法，所以我沒有回答。』

那時，得無垢女，問尊者

【English Translation】 English version Sleep? Why is the command to kill pleasing? Why is a dangerous shore a place of peace? Human life is also like this. The Tathagata (Buddha's title) gives a simile, some gatherings are as huge as Mount Sumeru (holy mountain in Buddhism), Even with such inverted thoughts, who would believe in the impermanent kalpas (eons)? Parents, siblings, etc., all are the realm of thieves (things that bring trouble and suffering), Good teachers (Kalyanamitra, guides in practice), sons, and relatives all surround you, Like images in a mirror, everything is impermanent. What kind of people are there who can believe in these unreal things, Upon first seeing natural wisdom, they immediately generate Bodhi-citta (the mind of enlightenment). Since generating Bodhi-citta, they have not lost the practice of a Bodhisattva, Where is there a Bodhisattva's practice that would crave worldly pleasures? I have seen that Tathagata, with inconceivable merits, Hearing the Sugata (Buddha's title) preach, seeing these disciples of the Buddha, Therefore, they do not remember, nor are they attached to the five desires of the world.

At that time, King Prasenajit of Kosala, having heard his daughter's words, remained silent.

At that time, Vimala (the Immaculate Woman), knowing that her father was silent, spoke to the Venerable Sariputra: 'Venerable Sariputra! I wish to ask some questions, I hope you will compassionately listen to me. The Buddha said that you are the foremost among the wise. Venerable! What is wisdom? Is that wisdom permanent or impermanent? If it is permanent, then as the Buddha said, all dharmas are impermanent. If the Buddha said that, then it would be a false and misleading teaching. If it is impermanent, then that dharma does not arise. If a dharma does not arise, then that dharma does not exist. Then what is being said? Then there is no need to remember the dharma of wisdom. For what reason? The Buddha said that you are the foremost among the wise?'

The Venerable Sariputra remained silent and did not answer.

At that time, the Venerable Maha Moggallana asked the Venerable Sariputra: 'Why are you silent and not answering the woman's question?'

The Venerable Sariputra said: 'The woman did not ask me about the impermanent dharma, but about the unarisen dharma, so I did not answer.'

At that time, Vimala asked the Venerable

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者大目連言：「大德目連！佛說大德，神通人中最為第一。大德為住眾生想故示現神通，為住法想示現神通？若住眾生想示現神通者，眾生既無，云何大德示現神通？若住法想示現神通，法無分別，大德亦爾，無所分別。既無分別，云何大德示現神通？」

尊者目連，默然不答。

爾時尊者富樓那彌多羅尼子，問于尊者大目連言：「何故默然不答女難？」

尊者目連言：「女不問我分別，問我無分別，不取、不分別如來菩提道，是故我不答。」

爾時得無垢女，問于尊者富樓那彌多羅尼子言：「大德富樓那！佛說大德，說法人中最為第一。大德為受持說法，為不受持說法？若受持說法，則與一切愚癡凡夫等無有異。何以故？一切愚癡凡夫受持。大德！如是不離一切愚癡凡夫法。若不受持說法，法既無物，云何大德說法人中最為第一？」

尊者富樓那彌多羅尼子，默然不答。

爾時尊者摩訶迦葉，問于尊者富樓那彌多羅尼子言：「何故默然，不答女難？」

尊者富樓那彌多羅尼子言：「女不問我世諦之義，問我真諦，故我不答。」

爾時得無垢女，問于尊者大迦葉言：「大德摩訶迦葉！大德入八解脫，入已復出，為人說法。於何人邊乃至微少受一瓢食，彼諸施者，皆

【現代漢語翻譯】 現代漢語譯本：

尊者大目犍連（Mahāmaudgalyāyana）說：『大德目犍連！佛說大德您在神通之人中最為第一。大德您是爲了執著于眾生之想而示現神通，還是爲了執著於法之想而示現神通？如果執著于眾生之想而示現神通，既然眾生本不存在，大德您又如何示現神通呢？如果執著於法之想而示現神通，法本無分別，大德您也應如此，無所分別。既然無分別，大德您又如何示現神通呢？』 尊者目犍連，默然不答。 這時，尊者富樓那彌多羅尼子（Pūrṇa Maitrāyaṇīputra）問尊者大目犍連說：『為何默然不回答女子的詰問？』 尊者目犍連說：『女子不是問我分別之義，而是問我無分別之義，不執取、不分別如來菩提之道，所以我才不回答。』 這時，得無垢女問尊者富樓那彌多羅尼子說：『大德富樓那！佛說大德您在說法之人中最為第一。大德您是受持說法，還是不受持說法？如果受持說法，那就和一切愚癡凡夫一樣，沒有什麼不同。為什麼呢？因為一切愚癡凡夫都受持。大德！這樣就不能脫離一切愚癡凡夫的法。如果不受持說法，法本無實體，大德您又如何成為說法之人中最為第一呢？』 尊者富樓那彌多羅尼子，默然不答。 這時，尊者摩訶迦葉（Mahākāśyapa）問尊者富樓那彌多羅尼子說：『為何默然，不回答女子的詰問？』 尊者富樓那彌多羅尼子說：『女子不是問我世俗諦的道理，而是問我真諦，所以我才不回答。』 這時，得無垢女問尊者大迦葉說：『大德摩訶迦葉！大德您入八解脫（aṣṭavimokṣa），入定后又出定，為人說法。從何人那裡哪怕接受一瓢食物，那些施主，都……』

【English Translation】 English version:

Then the Venerable Mahāmaudgalyāyana said: 『Venerable Maudgalyāyana! The Buddha said that you, Venerable, are the foremost among those with supernormal powers. Do you, Venerable, manifest supernormal powers because of clinging to the notion of sentient beings, or because of clinging to the notion of dharma? If you manifest supernormal powers because of clinging to the notion of sentient beings, since sentient beings do not exist, how do you, Venerable, manifest supernormal powers? If you manifest supernormal powers because of clinging to the notion of dharma, dharma is without discrimination, and you, Venerable, should also be without discrimination. Since there is no discrimination, how do you, Venerable, manifest supernormal powers?』 The Venerable Maudgalyāyana remained silent and did not answer. Then the Venerable Pūrṇa Maitrāyaṇīputra asked the Venerable Mahāmaudgalyāyana: 『Why are you silent and not answering the woman』s question?』 The Venerable Maudgalyāyana said: 『The woman is not asking me about the meaning of discrimination, but is asking me about the meaning of non-discrimination, not grasping, and not discriminating the Bodhi path of the Tathāgata, therefore I do not answer.』 Then the Immaculate Woman asked the Venerable Pūrṇa Maitrāyaṇīputra: 『Venerable Pūrṇa! The Buddha said that you, Venerable, are the foremost among those who preach the Dharma. Do you, Venerable, uphold the Dharma and preach it, or do you not uphold the Dharma and preach it? If you uphold the Dharma and preach it, then you are no different from all foolish ordinary beings. Why is that? Because all foolish ordinary beings uphold it. Venerable! In this way, you do not depart from the dharma of all foolish ordinary beings. If you do not uphold the Dharma and preach it, since the Dharma has no substance, how can you, Venerable, be the foremost among those who preach the Dharma?』 The Venerable Pūrṇa Maitrāyaṇīputra remained silent and did not answer. Then the Venerable Mahākāśyapa asked the Venerable Pūrṇa Maitrāyaṇīputra: 『Why are you silent and not answering the woman』s question?』 The Venerable Pūrṇa Maitrāyaṇīputra said: 『The woman is not asking me about the meaning of conventional truth, but is asking me about the ultimate truth, therefore I do not answer.』 Then the Immaculate Woman asked the Venerable Mahākāśyapa: 『Venerable Mahākāśyapa! You, Venerable, enter the eight liberations (aṣṭavimokṣa), and after entering, you emerge again to preach the Dharma to others. From whomever you receive even a ladle of food, those donors, all...』

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得生天。彼于大德，云何而施？為身凈施？為心凈施？為身心凈施？若身凈施，身則無知、無覺、不動，如草如木，如壁如土，彼身如是不能凈施。若心凈施，心則如幻，不暫時住，不能凈施。若彼身心內外俱凈，如是身心不得凈施。身心無物，云何凈施？」

尊者大迦葉，默然不答。

爾時尊者須菩提，問于尊者大迦葉言：「何故默然，不答女難？」

尊者大迦葉言：「女不問我取法，問我不取法，是故我不答；女問我實際，是故我不答。」

爾時得無垢女，問于尊者須菩提言：「大德須菩提！佛說大德阿蘭若行最為第一。大德！阿蘭若者，為有物修？為有法修？若有物修則是無常。若有法修，法無生相、法無滅相，法若不生不滅相者，彼則平等——彼若平等則非平等，彼若真如則非真如——不動不轉。若不動轉，彼不得說。若不得說，彼不思議。若不思議，彼不可說。若不可說，彼則無物。若無物者，彼則無實。若無實者，聖人不說。」

尊者須菩提，默然不答。

爾時尊者離波多，問于尊者須菩提言：「何故默然，不答女難？」

尊者須菩提言：「乃至無有少法可說，默然為樂。女問如是不戲論法，諸有言說皆是不善，不言說界是阿蘭若行。」

爾時得無垢

【現代漢語翻譯】 現代漢語譯本：

『能夠往生天界的人，他們以何種方式佈施呢？是爲了身體清凈而佈施？還是爲了內心清凈而佈施？還是爲了身心都清凈而佈施？如果爲了身體清凈而佈施，身體是無知覺、無感受、不動的，就像草木、墻壁、泥土一樣，這樣的身體不能進行清凈的佈施。如果爲了內心清凈而佈施，內心就像幻象一樣，不會暫時停留，也不能進行清凈的佈施。如果身心內外都清凈，這樣的身心也不能進行清凈的佈施。身心本無實體，又如何進行清凈的佈施呢？』 尊者大迦葉（Mahakasyapa），沉默不語，沒有回答。 這時，尊者須菩提（Subhuti）問尊者大迦葉說：『為什麼沉默不語，不回答這位女子的提問呢？』 尊者大迦葉說：『這位女子不是問我關於「取法」的道理，而是問我關於「不取法」的道理，所以我沒有回答；她問的是實際的真理，所以我沒有回答。』 這時，得無垢女問尊者須菩提說：『大德須菩提！佛說大德的阿蘭若行（aranya，指在寂靜處修行）最為第一。大德！阿蘭若修行，是爲了有實體的「物」而修？還是爲了有實體的「法」而修？如果爲了有實體的「物」而修，那麼「物」是無常的。如果爲了有實體的「法」而修，「法」沒有生起的現象，也沒有滅去的現象，如果「法」不生不滅，那麼它就是平等的——如果它是平等的，就不是平等；如果它是真如（tathata，指事物的真實本性），就不是真如——它是不動不轉的。如果是不動不轉的，就不能用言語表達。如果不能用言語表達，就不可思議。如果不可思議，就不可說。如果不可說，它就是無物的。如果無物，它就是無實的。如果無實，聖人就不會說。』 尊者須菩提，沉默不語，沒有回答。 這時，尊者離波多（Revata）問尊者須菩提說：『為什麼沉默不語，不回答這位女子的提問呢？』 尊者須菩提說：『乃至沒有絲毫的法可以言說，沉默才是快樂。這位女子問的是這樣不戲論的法，所有言說都是不善的，不言說的境界才是阿蘭若行。』 這時，得無垢女

【English Translation】 English version:

'Those who are to be born in heaven, how do they give? Do they give with a pure body? Or with a pure mind? Or with both body and mind pure? If they give with a pure body, the body is without knowledge, without feeling, and unmoving, like grass, wood, a wall, or earth. Such a body cannot give purely. If they give with a pure mind, the mind is like an illusion, not staying for a moment, and cannot give purely. If both body and mind are pure inside and out, such a body and mind cannot give purely. Since body and mind have no substance, how can they give purely?' Venerable Mahakasyapa remained silent and did not answer. Then, Venerable Subhuti asked Venerable Mahakasyapa, 'Why are you silent and not answering the woman's question?' Venerable Mahakasyapa said, 'The woman is not asking me about the doctrine of 'taking the Dharma', but about the doctrine of 'not taking the Dharma', so I did not answer; she is asking about the actual truth, so I did not answer.' Then, the Immaculate Woman asked Venerable Subhuti, 'Venerable Subhuti! The Buddha said that the Venerable's practice of aranya (aranya, meaning practicing in a quiet place) is the foremost. Venerable! Is the practice of aranya done for a 'thing' that has substance? Or for a 'dharma' that has substance? If it is done for a 'thing' that has substance, then the 'thing' is impermanent. If it is done for a 'dharma' that has substance, the 'dharma' has no arising and no ceasing. If the 'dharma' neither arises nor ceases, then it is equal—if it is equal, it is not equal; if it is tathata (tathata, meaning the true nature of things), it is not tathata—it is unmoving and unchanging. If it is unmoving and unchanging, it cannot be expressed in words. If it cannot be expressed in words, it is inconceivable. If it is inconceivable, it is unspeakable. If it is unspeakable, it is without substance. If it is without substance, it is without reality. If it is without reality, the sages do not speak of it.' Venerable Subhuti remained silent and did not answer. Then, Venerable Revata asked Venerable Subhuti, 'Why are you silent and not answering the woman's question?' Venerable Subhuti said, 'As long as there is not a single dharma that can be spoken of, silence is happiness. This woman is asking about such a non-conceptual dharma, all speech is unwholesome, and the realm of non-speech is the practice of aranya.' Then, the Immaculate Woman

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女，問于尊者離波多言：「大德離波多！佛說大德坐禪人中最為第一。大德！為心依止禪？為心不依止禪？若心依止禪，心則如幻不實分別，若當如是不實，分別則不實，依止禪三昧則不實。若無心念禪，一切死人亦得歡喜。諸草木壁波羅賒樹，皆應三昧。何以故？以彼諸物皆無心故。」

尊者離波多，默然不答。

爾時尊者阿泥樓大，問于尊者離波多言：「何故默然，不答女難？」

尊者離波多言：「得無垢女，問佛境界，彼非聲聞之所能答。」

得無垢曰：「于意云何？如來法界、聲聞法界，有別異耶？若異法界，則壞法界，若法界壞，法界則二。法界不二，得言真如。如是真如，得言不二。如是真如，如是不二，不得言勝。大德何以作如是說？」

爾時得無垢女，問于尊者阿泥樓大言：「大德阿泥樓大！佛說大德天眼人中最為第一。大德！天眼為有物見？為無物見？若有物見，則墮常見。若無物見，則墮斷見。」

尊者阿泥樓大，默然不答。

爾時尊者阿難陀，問于尊者阿泥樓大言：「何故默然，不答女難？」

尊者阿泥樓大言：「女懷智慧問，是故我不答。」

爾時得無垢女，問于尊者阿難陀言：「大德阿難陀！佛說大德于多聞中最為第一。大德！

【現代漢語翻譯】 現代漢語譯本 一位名叫得無垢的女子問尊者離波多（離波多：佛陀的弟子，以禪定著稱）說：『大德離波多！佛陀說您在坐禪的人中最為第一。大德！心是依止禪而存在，還是不依止禪而存在呢？如果心依止禪，那麼心就像幻象一樣不真實，如果心是不真實的，那麼分別也是不真實的，依止禪三昧（三昧：禪定）也是不真實的。如果心不念禪，那麼一切死去的人也應該感到歡喜。所有的草木、墻壁、波羅賒樹（波羅賒樹：一種樹木）都應該進入三昧。為什麼呢？因為這些東西都沒有心。』 尊者離波多沉默不語，沒有回答。 這時，尊者阿泥樓大（阿泥樓大：佛陀的弟子，以天眼著稱）問尊者離波多說：『為什麼沉默不語，不回答這位女子的提問呢？』 尊者離波多說：『這位得無垢的女子，問的是佛的境界，這不是我們聲聞（聲聞：聽聞佛法而修行的人）所能回答的。』 得無垢說：『您認為如何？如來的法界（法界：宇宙萬法的本體）和聲聞的法界，有區別嗎？如果法界有區別，那就破壞了法界，如果法界被破壞，法界就成了二元對立。法界不是二元對立的，才能稱為真如（真如：事物的真實本性）。這樣的真如，才能稱為不二。這樣的真如，這樣的不二，不能說它更勝一籌。大德，您為什麼這樣說呢？』 這時，得無垢女子問尊者阿泥樓大說：『大德阿泥樓大！佛陀說您在天眼（天眼：能看到超自然事物的能力）的人中最為第一。大德！天眼是有所見，還是無所見呢？如果有所見，那就落入了常見（常見：認為事物永恒不變的觀點）。如果無所見，那就落入了斷見（斷見：認為事物死後一切皆無的觀點）。』 尊者阿泥樓大沉默不語，沒有回答。 這時，尊者阿難陀（阿難陀：佛陀的弟子，以多聞著稱）問尊者阿泥樓大說：『為什麼沉默不語，不回答這位女子的提問呢？』 尊者阿泥樓大說：『這位女子懷有智慧來提問，所以我沒有回答。』 這時，得無垢女子問尊者阿難陀說：『大德阿難陀！佛陀說您在多聞（多聞：聽聞佛法很多）的人中最為第一。大德！』

【English Translation】 English version A woman named Deming asked the Venerable Lipata (Lipata: a disciple of the Buddha, known for his meditation) saying, 'Venerable Lipata! The Buddha said that you are the foremost among those who practice meditation. Venerable! Does the mind rely on meditation, or does it not rely on meditation? If the mind relies on meditation, then the mind is like an illusion, unreal. If it is unreal, then discrimination is also unreal, and the samadhi (samadhi: meditative absorption) of relying on meditation is also unreal. If the mind does not think of meditation, then all dead people should also feel joy. All plants, walls, and palasha trees (palasha tree: a type of tree) should all enter samadhi. Why is that? Because these things have no mind.' Venerable Lipata remained silent and did not answer. At this time, Venerable Aniruddha (Aniruddha: a disciple of the Buddha, known for his divine eye) asked Venerable Lipata, 'Why are you silent and not answering this woman's question?' Venerable Lipata said, 'This woman, Deming, is asking about the realm of the Buddha, which is not something that we Sravakas (Sravakas: those who practice by hearing the Buddha's teachings) can answer.' Deming said, 'What do you think? Is there a difference between the Dharmadhatu (Dharmadhatu: the essence of all phenomena) of the Tathagata and the Dharmadhatu of the Sravakas? If there is a difference in the Dharmadhatu, then the Dharmadhatu is destroyed. If the Dharmadhatu is destroyed, then the Dharmadhatu becomes dualistic. The Dharmadhatu is not dualistic, and can be called Suchness (Suchness: the true nature of things). Such Suchness can be called non-dual. Such Suchness, such non-duality, cannot be said to be superior. Venerable, why do you say such things?' At this time, the woman Deming asked Venerable Aniruddha, 'Venerable Aniruddha! The Buddha said that you are the foremost among those with the divine eye (divine eye: the ability to see supernatural things). Venerable! Does the divine eye see something, or does it see nothing? If it sees something, then it falls into the view of permanence (view of permanence: the view that things are eternal and unchanging). If it sees nothing, then it falls into the view of annihilation (view of annihilation: the view that after death, everything ceases to exist).' Venerable Aniruddha remained silent and did not answer. At this time, Venerable Ananda (Ananda: a disciple of the Buddha, known for his great learning) asked Venerable Aniruddha, 'Why are you silent and not answering this woman's question?' Venerable Aniruddha said, 'This woman is asking with wisdom, so I did not answer.' At this time, the woman Deming asked Venerable Ananda, 'Venerable Ananda! The Buddha said that you are the foremost among those with great learning (great learning: having heard many of the Buddha's teachings). Venerable!'

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何物得言多聞？為有義知？為究竟知？若有義知，義無言語，不可言說，非耳識知，彼非可見。若究竟知，然世尊說當聽於義，莫聽文字，如是不聽。大德阿難！云何多聞？」

尊者阿難默然不答。

爾時文殊師利童子，問于尊者阿難陀言：「何故默然，不答女難？」尊者阿難陀言：「一切文字性離如響，女問我字，故我不答。女問平等無心離心，此義乃非學人境界，云何得說？仁者！當問如來法王。」

爾時得無垢女，問于童子文殊師利言：「文殊師利！佛說仁者善解如來甚深解脫，如是菩薩摩訶薩中最為第一。彼因緣法雲何甚深？為深故甚深？為自體甚深？若彼因緣深故甚深，則彼因緣，無人和合。何以故？如是因緣，不去不來，非眼識見，乃至非是意識所知。不二和合因緣而生。若自體甚深，彼甚深體則非可示。」

文殊師利言：「實際之義，甚深，甚深！」

得無垢言：「文殊師利！以彼實際非實際故，如是彼智則非是智。」

文殊師利言：「無有言語得實際者。」

得無垢言：「文殊師利！若無所得則無言語，出過言語故無所得。」

文殊師利言：「若爾，云何為他人語？」

得無垢言：「文殊師利！如來菩提出過言語，彼不可說。」

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【現代漢語翻譯】 現代漢語譯本：什麼可以稱為多聞？是因為理解了義理嗎？還是因為究竟通達？如果是因為理解了義理，那麼義理是沒有言語的，不可言說，不是通過耳識所能瞭解的，它也不是可見的。如果是究竟通達，然而世尊說應當聽從義理，不要執著于文字，像這樣不聽從。大德阿難！什麼是多聞呢？ 尊者阿難沉默不語，沒有回答。 這時，文殊師利童子問尊者阿難陀：『為什麼沉默不語，不回答這位女子的提問呢？』尊者阿難陀說：『一切文字的本性都像回聲一樣虛幻，她問的是文字，所以我沒有回答。她問的是平等無心、離心的道理，這義理不是一般修行人所能理解的境界，怎麼能說得清楚呢？仁者！應該去問如來法王。』 這時，得無垢女問文殊師利童子：『文殊師利！佛說您善於理解如來甚深的解脫，在菩薩摩訶薩中最為第一。這因緣法為什麼如此甚深？是因為因緣本身深奧所以甚深？還是因為它的自體就甚深？如果是因為因緣深奧所以甚深，那麼這個因緣就沒有人和合。為什麼呢？因為這樣的因緣，不去不來，不是眼睛所能看見的，乃至不是意識所能知道的。它不是由二者和合而產生的。如果自體甚深，那麼這個甚深的自體就無法顯示。』 文殊師利說：『實際（指真如實相）的意義，甚深，甚深！』 得無垢說：『文殊師利！因為這個實際不是實際，所以這種智慧也不是真正的智慧。』 文殊師利說：『沒有通過言語可以得到實際的。』 得無垢說：『文殊師利！如果沒有所得，就沒有言語，因為超越了言語，所以沒有所得。』 文殊師利說：『如果這樣，那又如何為他人講述呢？』 得無垢說：『文殊師利！如來的菩提超越了言語，是不可說的。』

【English Translation】 English version: What can be called 'much learning'? Is it because of understanding the meaning? Or is it because of ultimate realization? If it is because of understanding the meaning, then the meaning has no words, it cannot be spoken, it is not known through ear consciousness, and it is not visible. If it is ultimate realization, yet the World Honored One said one should listen to the meaning, not cling to the words, thus not listening. Great Virtue Ananda! What is much learning? Venerable Ananda remained silent and did not answer. At that time, the youth Manjushri asked Venerable Ananda, 'Why are you silent and not answering this woman's question?' Venerable Ananda said, 'The nature of all words is like an echo, illusory. She asked about words, so I did not answer. She asked about the principle of equality without mind, and detachment from mind. This meaning is not a realm that ordinary practitioners can understand, how can it be explained clearly? Noble one! You should ask the Tathagata, the Dharma King.' At that time, the Immaculate Woman asked the youth Manjushri, 'Manjushri! The Buddha said that you are good at understanding the Tathagata's profound liberation, and are the foremost among the Bodhisattva Mahasattvas. Why is this Dharma of Dependent Origination so profound? Is it profound because the conditions themselves are profound? Or is it profound because its own nature is profound? If it is profound because the conditions are profound, then these conditions have no combination of beings. Why? Because such conditions neither go nor come, are not seen by the eye, and are not known by consciousness. It is not born from the combination of two. If its own nature is profound, then this profound nature cannot be shown.' Manjushri said, 'The meaning of actuality (referring to Suchness or true reality) is profound, profound!' The Immaculate Woman said, 'Manjushri! Because this actuality is not actuality, therefore this wisdom is not true wisdom.' Manjushri said, 'There is no way to attain actuality through words.' The Immaculate Woman said, 'Manjushri! If there is nothing to be attained, there are no words, because it transcends words, therefore there is nothing to be attained.' Manjushri said, 'If that is so, then how can one speak to others?' The Immaculate Woman said, 'Manjushri! The Bodhi of the Tathagata transcends words, it is inexpressible.'

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殊師利默然不言。

爾時得無垢女，問不迷見菩薩言：「善男子！如不迷見如是說言：『我心安住觀察如色。如是若入舍婆提城，何等眾生堪任菩提？婦女丈夫，若男若女，眼見我者皆見我身如佛身色。』此事云何？仁者為示如來色身？為示法身？若示色身，彼諸眾生不見佛身。若見佛身，則違佛語。佛說偈言：

「『若以色見我，　　若以聲求我， 　　彼人行邪道，　　則不能見我。』

「若示法身，而佛法身非可示現。何以故？如來法身出過眼識，彼不能見。」

不迷見菩薩，默然不答。

爾時寶幢菩薩，問不迷見菩薩言：「何故默然，不答女難？」

不迷見菩薩言：「女問我無物，是故我不答。」

得無垢曰：「我非無物問，無物不得問，我說學法應如是知。」

不迷見菩薩。默然不言。

爾時得無垢女，問寶幢菩薩言：「善男子！仁如是說：『我心安住觀察如色。如是若入舍婆提城，一切善寶滿藏悉開。』此事云何？仁者如是何所憶念？為當有心希望福德？為當無心希望福德？若當有心希望福德，仁者則與愚癡凡夫等無有異。何以故？愚癡凡夫皆有希望愛著心故。若當無心希望福德，是則無心希望積聚。」

寶幢菩薩，默然不答。

爾時

【現代漢語翻譯】 現代漢語譯本 殊師利（Śūri，即文殊菩薩的另一種稱呼）沉默不語。 這時，得無垢女問不迷見菩薩說：『善男子！如不迷見（Aviparyaya-darśana）這樣說：『我心安住觀察如色（rūpa，物質現象）。這樣如果進入舍婆提城（Śrāvastī，古印度城市名），什麼樣的眾生堪能證得菩提（bodhi，覺悟）？無論是婦女還是丈夫，無論是男人還是女人，眼睛看到我的人，都看到我的身體如同佛身一樣。』這件事是怎麼回事？您是展示如來的色身（rūpakāya，佛的物質身體）呢？還是展示法身（dharmakāya，佛的真理之身）？如果展示色身，那麼那些眾生並沒有看到佛身。如果看到佛身，就違背了佛說的話。佛說偈語道： 『如果以色相見我，如果以聲音求我，那人行的是邪道，不能見到我。』 『如果展示法身，而佛的法身是不可示現的。為什麼呢？如來的法身超越了眼識，他們是看不到的。』 不迷見菩薩，沉默不答。 這時，寶幢菩薩問不迷見菩薩說：『為什麼沉默不語，不回答女子的提問？』 不迷見菩薩說：『女子問我的是無物，所以我沒有回答。』 得無垢女說：『我不是問無物，無物是不能問的，我說學習佛法應該這樣理解。』 不迷見菩薩，沉默不語。 這時，得無垢女問寶幢菩薩說：『善男子！您這樣說：『我心安住觀察如色。這樣如果進入舍婆提城，一切善寶的寶藏都會打開。』這件事是怎麼回事？您這樣是憶念什麼呢？是有心希望福德（puṇya，功德）呢？還是無心希望福德？如果有心希望福德，那麼您就和愚癡的凡夫沒有什麼不同。為什麼呢？愚癡的凡夫都有希望和愛著的心。如果無心希望福德，那就是無心希望積聚。』 寶幢菩薩，沉默不答。

【English Translation】 English version Śūri (another name for Mañjuśrī) remained silent. At that time, the Immaculate Woman asked the Aviparyaya-darśana Bodhisattva, 『Good man! As Aviparyaya-darśana says, 『My mind dwells in contemplation of form (rūpa). Thus, if I enter the city of Śrāvastī, what kind of beings are capable of attaining bodhi (enlightenment)? Whether women or men, whether male or female, those who see me with their eyes all see my body as the color of a Buddha』s body.』 How is this so? Are you showing the rūpakāya (form body) of the Tathāgata, or are you showing the dharmakāya (dharma body)? If you are showing the rūpakāya, then those beings do not see the Buddha』s body. If they see the Buddha』s body, then it contradicts the Buddha』s words. The Buddha said in a verse: 『If one sees me by form, if one seeks me by sound, that person walks a wrong path and cannot see me.』 『If you are showing the dharmakāya, the Buddha』s dharmakāya cannot be shown. Why is that? The Tathāgata』s dharmakāya transcends the eye consciousness, and they cannot see it.』 The Aviparyaya-darśana Bodhisattva remained silent and did not answer. At that time, the Ratna-ketu Bodhisattva asked the Aviparyaya-darśana Bodhisattva, 『Why are you silent and not answering the woman』s question?』 The Aviparyaya-darśana Bodhisattva said, 『The woman asked me about nothing, so I did not answer.』 The Immaculate Woman said, 『I did not ask about nothing; nothing cannot be asked. I say that learning the Dharma should be understood in this way.』 The Aviparyaya-darśana Bodhisattva remained silent. At that time, the Immaculate Woman asked the Ratna-ketu Bodhisattva, 『Good man! You say, 『My mind dwells in contemplation of form. Thus, if I enter the city of Śrāvastī, all the treasures of good jewels will be opened.』 How is this so? What are you contemplating in this way? Do you have a mind that hopes for puṇya (merit), or do you have a mind that does not hope for merit? If you have a mind that hopes for merit, then you are no different from foolish ordinary people. Why is that? Foolish ordinary people all have minds of hope and attachment. If you have no mind that hopes for merit, then it is having no mind that hopes for accumulation.』 The Ratna-ketu Bodhisattva remained silent and did not answer.

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得無垢女，問除惡菩薩言：「善男子！仁如是說：『我心安住觀察如色。如是若入舍婆提城，若彼眾生有惡業行應受報者，彼見法故，現世輕受。』此事云何？如佛所說，業不思議，仁說不能違佛所言。若仁不能思議業者，云何得知未來重業，現世輕受？一切諸法皆空無主，仁今云何言得法王？若仁能令重業作輕，則違佛語。」

除惡菩薩言：「我以願力，能令如是重受之業作輕受業。」

得無垢曰：「無有人能願力迴轉，若能轉者，一一如來本皆有愿：『一切眾生，我皆悉令得大涅槃。』非願力成此門，應知如是願力不能迴轉。」

除惡菩薩，默然不言。

爾時得無垢女，問障一切罪菩薩言：「善男子！仁如是說：『我心安住觀察如色。如是若入舍婆提城，一切人民五蓋不障。』此事云何？若仁禪定，能令眾生諸蓋不障。一切諸法皆空無主，如是仁不是仁，我不是我，云何能與他人作恩？」

障一切罪菩薩言：「先修慈心。」

得無垢言：「一切諸佛大慈心行，有佛土中諸眾生等蓋縛所惱。」

障一切罪菩薩，默然不言。

爾時得無垢女，問于聖者觀世自在菩薩言：「善男子！仁如是說：『我心安住觀察如色。如是若入舍婆提城，隨何眾生繫縛執掌，欲被殺者即

【現代漢語翻譯】 現代漢語譯本：得無垢女問除惡菩薩（意為：消除罪惡的菩薩）說：『善男子！您這樣說：『我心安住觀察如色（意為：像觀察物質現象一樣觀察心）。』這樣，如果進入舍婆提城（古印度城市名），如果那裡的眾生有惡業行為應該受報，他們因為見到法的緣故，今生會減輕受報。』這件事是怎麼回事呢？正如佛所說，業是不可思議的，您說的話不能違背佛所說。如果您不能思議業，怎麼知道未來要受的重業，今生會減輕受報呢？一切諸法都是空無自性的，您現在怎麼說自己得到了法王（意為：佛陀）的地位？如果您能讓重業變成輕業，那就違背了佛的教誨。』 除惡菩薩說：『我憑藉願力，能夠讓那些應該重受的業變成輕受的業。』 得無垢女說：『沒有人能用願力來回轉業報，如果能轉的話，每一位如來（意為：佛陀）本來都有愿：『一切眾生，我都要讓他們得到大涅槃（意為：最終的解脫）。』不是願力成就了這個法門，應該知道願力不能迴轉業報。』 除惡菩薩，沉默不語。 這時，得無垢女問障一切罪菩薩（意為：能阻礙一切罪惡的菩薩）說：『善男子！您這樣說：『我心安住觀察如色。』這樣，如果進入舍婆提城，所有人民的五蓋（意為：貪慾、嗔恚、睡眠、掉悔、疑）都不會成為障礙。』這件事是怎麼回事呢？如果您的禪定能讓眾生的五蓋不成為障礙，一切諸法都是空無自性的，這樣您不是您，我不是我，怎麼能給他人施恩呢？』 障一切罪菩薩說：『先修慈心。』 得無垢女說：『一切諸佛都修大慈心，但有些佛土中的眾生仍然被五蓋所困擾。』 障一切罪菩薩，沉默不語。 這時，得無垢女問聖者觀世自在菩薩（意為：觀察世間聲音而自在的菩薩）說：『善男子！您這樣說：『我心安住觀察如色。』這樣，如果進入舍婆提城，無論哪個眾生被捆綁或被抓住，即將被殺害，就會立即得到解脫。』

【English Translation】 English version: The Immaculate Woman asked the Bodhisattva Eliminating Evil (meaning: the Bodhisattva who eliminates evil) , 『Good man! You say, 『My mind dwells in observation like form (meaning: observing the mind like observing material phenomena).』 Thus, if one enters the city of Shravasti (an ancient Indian city), and if the beings there have evil karmic actions that should receive retribution, they will, because of seeing the Dharma, receive lighter retribution in this life.』 How is this possible? As the Buddha said, karma is inconceivable, and what you say cannot contradict what the Buddha said. If you cannot conceive of karma, how do you know that heavy karma to be received in the future will be received lightly in this life? All dharmas are empty and without self-nature, how can you now say that you have attained the status of Dharma King (meaning: the Buddha)? If you can make heavy karma become light, then you are contradicting the Buddha』s teachings.』 The Bodhisattva Eliminating Evil said, 『Through the power of my vows, I can make karma that should be received heavily become karma that is received lightly.』 The Immaculate Woman said, 『No one can turn karma around with the power of vows. If it could be turned, every Tathagata (meaning: Buddha) would have originally had the vow: 『I will cause all beings to attain great Nirvana (meaning: ultimate liberation).』 It is not through the power of vows that this path is achieved. It should be known that the power of vows cannot turn karma around.』 The Bodhisattva Eliminating Evil remained silent. At this time, the Immaculate Woman asked the Bodhisattva Obstructing All Sins (meaning: the Bodhisattva who can obstruct all sins), 『Good man! You say, 『My mind dwells in observation like form.』 Thus, if one enters the city of Shravasti, all the people』s five hindrances (meaning: desire, anger, sleepiness, restlessness, and doubt) will not be obstacles.』 How is this possible? If your meditation can make the five hindrances not be obstacles for beings, and all dharmas are empty and without self-nature, then you are not you, and I am not I, how can you bestow grace upon others?』 The Bodhisattva Obstructing All Sins said, 『First cultivate loving-kindness.』 The Immaculate Woman said, 『All Buddhas cultivate great loving-kindness, yet in some Buddha lands, beings are still troubled by the fetters of the five hindrances.』 The Bodhisattva Obstructing All Sins remained silent. At this time, the Immaculate Woman asked the Holy Bodhisattva Avalokiteshvara (meaning: the Bodhisattva who observes the sounds of the world and is at ease), 『Good man! You say, 『My mind dwells in observation like form.』 Thus, if one enters the city of Shravasti, any being who is bound or seized, and is about to be killed, will immediately be liberated.』

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得解脫，無有怖畏得無所畏。』此事云何？仁為取修？為不取修？若取修者，愚癡人取，是則不可。若不取修，則非無常，若非無常，則不可取。」

觀世自在菩薩，默然不答。

爾時辯聚菩薩，問觀世自在菩薩言：「何故默然，不答女難？」

觀世自在菩薩言：「女不問我生法，不問我滅法，問我不生不滅法，是故我不答。」

得無垢曰：「觀世自在！仁何不問何處不生不滅？」

觀世自在菩薩言：「得無垢女，何處不生不滅？無少字轉行。」

得無垢曰：「若不轉行，則一切法無有少字，非黠慧人字轉行說，不著名字，法界無障礙，故彼心不著。」

觀世自在菩薩默然不言。

爾時得無垢女，問辯聚菩薩言：「善男子！仁如是說：『我心安住觀察如色。如是若入舍婆提城，何等噁心眾生，慈心相向，遞共讚詠，音聲語說皆得辯才。』此事云何？仁此辯才起，為有因緣起？為無因緣起？若有因緣起，一切無常皆因緣起，若如是者不得寂靜。若無因緣起，如是無實，則不得言有辯才起。」

辯聚菩薩言：「我從初發菩提心來，常作是愿：『若諸眾生得見我者，皆得辯才。』」

得無垢曰：「善男子！仁為有心辯才？為無心辯才？若有心辯才，則墮常過

【現代漢語翻譯】 現代漢語譯本 『獲得解脫，沒有恐懼，獲得無所畏懼。』這件事是怎麼回事？您是採取修行呢？還是不採取修行呢？如果採取修行，那是愚癡的人才做的，這是不可取的。如果不採取修行，那就不是無常，如果不是無常，那就不可取。」 觀世自在菩薩（Avalokiteśvara Bodhisattva），沉默不語，沒有回答。 這時，辯聚菩薩（Pratibhanakuta Bodhisattva）問觀世自在菩薩說：「為什麼沉默不語，不回答這位女子的提問呢？」 觀世自在菩薩說：「這位女子沒有問我生法，也沒有問我滅法，而是問我不生不滅法，所以我沒有回答。」 得無垢（Vimaladatta）說：「觀世自在！您為什麼不問哪裡是不生不滅的呢？」 觀世自在菩薩說：「得無垢女子，哪裡是不生不滅的呢？沒有少許的文字可以用來描述。」 得無垢說：「如果不能用文字描述，那麼一切法就沒有少許的文字，不是聰明的人用文字來描述，不執著于名字，法界沒有障礙，所以他們的心不執著。」 觀世自在菩薩沉默不語。 這時，得無垢女子問辯聚菩薩說：「善男子！您這樣說：『我心安住觀察如色。這樣如果進入舍婆提城（Śrāvastī），什麼樣的噁心眾生，都會以慈心相待，互相讚美，用言語表達，都能獲得辯才。』這件事是怎麼回事？您的這種辯才的產生，是有因緣而起呢？還是沒有因緣而起呢？如果有因緣而起，那麼一切無常都是因緣而起，如果是這樣，就不能獲得寂靜。如果沒有因緣而起，那麼就是不真實的，就不能說有辯才的產生。」 辯聚菩薩說：「我從最初發菩提心以來，常常發這樣的愿：『如果眾生能夠見到我，都能獲得辯才。』」 得無垢說：「善男子！您的辯才是有心而為呢？還是無心而為呢？如果有心而為，那就落入了常的過失。

【English Translation】 English version 'One attains liberation, has no fear, and attains fearlessness.' How is this matter? Do you take up practice or not take up practice? If you take up practice, it is what foolish people do, which is not acceptable. If you do not take up practice, then it is not impermanent; if it is not impermanent, then it is not acceptable.」 Avalokiteśvara Bodhisattva remained silent and did not answer. At that time, Pratibhanakuta Bodhisattva asked Avalokiteśvara Bodhisattva, 「Why are you silent and not answering the woman』s question?」 Avalokiteśvara Bodhisattva said, 「The woman did not ask me about the dharma of arising, nor did she ask me about the dharma of ceasing, but she asked me about the dharma of non-arising and non-ceasing, therefore I did not answer.」 Vimaladatta said, 「Avalokiteśvara! Why don』t you ask where is non-arising and non-ceasing?」 Avalokiteśvara Bodhisattva said, 「Vimaladatta, where is non-arising and non-ceasing? There is not a single word to describe it.」 Vimaladatta said, 「If it cannot be described by words, then all dharmas have no words, it is not that wise people use words to describe, not attached to names, the dharma realm has no obstacles, therefore their minds are not attached.」 Avalokiteśvara Bodhisattva remained silent. At that time, Vimaladatta asked Pratibhanakuta Bodhisattva, 「Good man! You say, 『My mind dwells in observation like form. If one enters the city of Śrāvastī, what kind of evil-minded beings will treat each other with loving-kindness, praise each other, and speak with eloquence.』 How is this matter? Does your eloquence arise from causes and conditions, or does it arise without causes and conditions? If it arises from causes and conditions, then all impermanence arises from causes and conditions, and if that is the case, one cannot attain tranquility. If it arises without causes and conditions, then it is unreal, and one cannot say that eloquence arises.」 Pratibhanakuta Bodhisattva said, 「From the time I first generated the Bodhi mind, I have always made this vow: 『If sentient beings can see me, they will all attain eloquence.』」 Vimaladatta said, 「Good man! Is your eloquence with intention or without intention? If it is with intention, then you fall into the fault of permanence.

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。若無心辯才，彼諸言語，仁云何說仁不實語？」

辯聚菩薩，默然不言。

爾時得無垢女，問不迷行菩薩言：「善男子！仁如是說：『我心安住觀察如色。如是若入舍婆提城，隨何眾生，眼見我者，一切不退阿耨多羅三藐三菩提。』此事云何？何者菩提？彼菩提者，為有？為無？若言有者，仁則著常。」

不迷行菩薩曰：「言菩提者，智者言語說言菩提。」

得無垢曰：「彼智云何？為當生體？為寂靜體？若彼生體，生皆無常。若皆無常，則不正念。若皆無常是正念者，一切癡人皆應正念。若寂靜體，彼無所得。若無所得彼不分別。此或佛說，或菩薩說，或阿羅漢說，或凡夫說。何以故？菩提道者則無分別，愚癡凡夫則有分別，有分別者非是黠慧。」

不迷行菩薩默然不言。

爾時，尊者須菩提等諸大聲聞，彼諸菩薩，如是說言：「我今回還，不須入彼舍婆提城而行乞食。何以故？朝日已得妙好法食，即爾滿足。我既從彼得無垢女聞勝妙法，我于朝日得法食足。」

爾時得無垢女，語尊者須菩提言：「大德須菩提！不取不捨，是聲聞法。仁等今者為何所求？何所憶念？大德須菩提！無戲論者是聲聞法，若著戲論非聲聞法。大德須菩提！無依止者是聲聞法，聖人境界非是

【現代漢語翻譯】 「如果內心沒有辯才，那些言語，您又如何說自己沒有說不真實的話呢？」 辯聚菩薩，沉默不語。 這時，得無垢女問不迷行菩薩說：「善男子！您這樣說：『我的心安住于觀察色法。這樣，如果進入舍婆提城，任何眾生，眼睛看到我的人，一切都不會退轉于阿耨多羅三藐三菩提（無上正等正覺）。』這件事是怎麼回事？什麼是菩提（覺悟）？那個菩提，是存在還是不存在？如果說存在，您就執著于常。」 不迷行菩薩說：「所謂菩提，是智者用言語表達的菩提。」 得無垢女說：「那個智慧是什麼樣的？是生滅的體性，還是寂靜的體性？如果它是生滅的體性，生滅都是無常的。如果都是無常，那就不是正念。如果都是無常是正念，那麼一切愚癡的人都應該有正念。如果是寂靜的體性，那就無所得。如果無所得，那就沒有分別。這或者是佛說的，或者是菩薩說的，或者是阿羅漢說的，或者是凡夫說的。為什麼呢？菩提之道是沒有分別的，愚癡的凡夫才有分別，有分別的就不是有智慧的。」 不迷行菩薩沉默不語。 這時，尊者須菩提等各位大聲聞，那些菩薩，這樣說：「我們現在回去，不需要進入舍婆提城去乞食了。為什麼呢？早上已經得到了美妙的法食，就已經滿足了。我們既然從得無垢女那裡聽聞了殊勝的妙法，我們早上得到的法食就足夠了。」 這時，得無垢女對尊者須菩提說：「大德須菩提！不取不捨，是聲聞法。你們現在在追求什麼？在憶念什麼？大德須菩提！沒有戲論是聲聞法，如果執著於戲論就不是聲聞法。大德須菩提！沒有依止是聲聞法，聖人的境界不是

【English Translation】 『If there is no eloquence in your mind, how can you say that you are not speaking untruthful words?』 The Bodhisattva Bianju remained silent. At that time, the Immaculate Woman asked the Bodhisattva Bumixing, 『Good man! You say, 「My mind dwells in observing form. Thus, if I enter the city of Shravasti, any sentient being who sees me with their eyes will not regress from Anuttara-samyak-sambodhi (supreme perfect enlightenment).」 How is this so? What is Bodhi (enlightenment)? Is that Bodhi existent or non-existent? If you say it is existent, then you are attached to permanence.』 The Bodhisattva Bumixing said, 『Bodhi is what the wise express in words as Bodhi.』 The Immaculate Woman said, 『What is that wisdom like? Is it of the nature of arising or of the nature of stillness? If it is of the nature of arising, arising is impermanent. If all is impermanent, then it is not right mindfulness. If all impermanence is right mindfulness, then all foolish people should have right mindfulness. If it is of the nature of stillness, then there is nothing to be attained. If there is nothing to be attained, then there is no discrimination. This is either spoken by the Buddha, or by a Bodhisattva, or by an Arhat, or by an ordinary person. Why? The path of Bodhi is without discrimination, while foolish ordinary people have discrimination, and those with discrimination are not wise.』 The Bodhisattva Bumixing remained silent. At that time, the venerable Subhuti and other great Shravakas, and those Bodhisattvas, said, 『We will now return and do not need to enter the city of Shravasti to beg for food. Why? Because we have already received wonderful Dharma food this morning, and it is sufficient. Since we have heard the supreme Dharma from the Immaculate Woman, the Dharma food we received this morning is enough.』 At that time, the Immaculate Woman said to the venerable Subhuti, 『Venerable Subhuti! Non-grasping and non-abandoning is the Dharma of the Shravakas. What are you seeking now? What are you remembering? Venerable Subhuti! Non-conceptualization is the Dharma of the Shravakas, if you are attached to conceptualization, it is not the Dharma of the Shravakas. Venerable Subhuti! Non-reliance is the Dharma of the Shravakas, the realm of the saints is not』

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依止，非依止著不發動搖。」

爾時彼大聲聞、彼諸菩薩，及彼五百諸婆羅門，得無垢女，憍薩羅國波斯匿王，並諸侍從無量人眾，皆悉往詣祇陀樹林給孤獨園。到世尊所，頭面禮足，圍繞三匝於一面坐。得無垢女繞佛千匝，繞千匝已，右膝著地，合掌向佛，以妙聲偈問如來曰：

「我今問善逝，　　無上無等智， 　無量無垢名，　　三界之尊主， 　能以甘露法，　　慈愛令人得。 　云何菩薩行，　　能坐樹王下， 　破壞魔王軍，　　成無上菩提？ 　云何動大地，　　乃至動龍宮？ 　云何放光明，　　普照無量處， 　說菩提法行？　　云何得總持？ 　云何菩薩行，　　而能得佛財？ 　云何修寂靜，　　第一三摩提？ 　云何神通力，　　丈夫云何說？ 　眾生中勝行，　　得何等意行？ 　云何得凈辯，　　同合凈美語？ 　云何諸菩薩，　　而得善眷屬？ 　云何大丈夫，　　而得宿命智， 　得無垢天眼，　　天耳他心智， 　大神通光明，　　行無量世界？ 　云何念檀舍，　　戒凈常行忍？ 　云何精進禪？　　云何行般若？ 　云何常遠離，　　胎藏生宿處， 　更不受胎生，　　過化生彼岸？ 　云何佛前住，　　口說無我空？ 　云何愛不愛，　　彼二心平等， 　滅一切

【現代漢語翻譯】 現代漢語譯本：『依止』是指依靠，『非依止』是指不依靠，不依靠就不會動搖。

當時，那些大聲聞（sravaka，指聽聞佛陀教誨的弟子）、那些菩薩（bodhisattva，指發願成佛的修行者），以及那五百位婆羅門（brahmana，古印度祭司階層），還有得無垢女（Vimaladatta，人名），憍薩羅國（Kosala，古印度王國名）的波斯匿王（Prasenajit，古印度國王名），以及無數的侍從，都一同前往祇陀樹林（Jetavana，佛陀常住的精舍）的給孤獨園（Anathapindika，園林名）。他們來到世尊（Bhagavan，佛陀的尊稱）面前，以頭面禮拜佛足，然後圍繞佛陀三圈，在一旁坐下。得無垢女圍繞佛陀一千圈，繞完后，右膝跪地，合掌向佛，用美妙的聲音以偈頌向如來（Tathagata，佛陀的稱號）發問：

『我今向善逝（Sugata，佛陀的稱號）請問，擁有無上無等智慧，擁有無量無垢名號，是三界（欲界、色界、無色界）至尊的主宰，能以甘露（amrita，不死之藥，喻佛法）之法，慈愛地引導眾生。菩薩如何修行，才能坐在菩提樹下，摧毀魔王的軍隊，成就無上菩提（anuttara-samyak-sambodhi，無上正等正覺）？如何震動大地，乃至震動龍宮？如何放出光明，普照無量之處，宣說菩提的修行方法？如何獲得總持（dharani，記憶和理解佛法的能力）？菩薩如何修行，才能獲得佛陀的財富？如何修習寂靜，達到第一三摩地（samadhi，禪定）？如何獲得神通力？大丈夫（mahasattva，指菩薩）如何講述這些？在眾生中，最殊勝的修行者，會獲得什麼樣的意行？如何獲得清凈的辯才，說出清凈美好的語言？菩薩如何才能獲得善的眷屬？大丈夫如何才能獲得宿命智（purva-nivas-anusmriti-jnana，知曉前世的能力），獲得無垢的天眼（divya-cakshus，能見遠方和微細事物的能力），天耳（divya-srotra，能聽見遠方聲音的能力），他心智（para-citta-jnana，知曉他人想法的能力），大神通光明，能在無量世界中行走？如何憶念佈施（dana，給予），持戒（shila，遵守戒律），常行忍辱（kshanti，忍耐），如何精進（virya，努力修行），修習禪定（dhyana，冥想），如何修行般若（prajna，智慧）？如何永遠遠離胎藏（garbha，子宮）和出生之處，不再受胎生，超越化生（upapaduka，無父母而生）到達彼岸？如何站在佛陀面前，口說無我（anatman，無實體）和空（shunyata，空性）的道理？如何對愛和不愛，保持內心平等，滅除一切』

【English Translation】 English version: 『Reliance』 means depending on something, 『non-reliance』 means not depending on anything, and not depending on anything will not cause wavering.

At that time, those great Sravakas (disciples who hear the Buddha's teachings), those Bodhisattvas (beings who aspire to Buddhahood), and those five hundred Brahmanas (priestly class in ancient India), along with Vimaladatta (a person's name), King Prasenajit (an ancient Indian king's name) of Kosala (an ancient Indian kingdom's name), and countless attendants, all went together to the Jetavana (a monastery where the Buddha often stayed) in Anathapindika's Garden (a garden's name). They arrived before the Bhagavan (the Buddha's honorific title), bowed their heads to his feet, circled him three times, and sat down on one side. Vimaladatta circled the Buddha a thousand times, and after circling, knelt on her right knee, joined her palms, and with a beautiful voice, asked the Tathagata (the Buddha's title) in verse:

『I now ask the Sugata (the Buddha's title), who possesses supreme and unequaled wisdom, who has immeasurable and immaculate names, who is the supreme master of the three realms (desire realm, form realm, formless realm), who can lovingly guide beings with the nectar (amrita, the elixir of immortality, a metaphor for the Dharma) of the Dharma. How does a Bodhisattva practice to sit under the Bodhi tree, destroy the army of Mara (the demon), and achieve Anuttara-samyak-sambodhi (supreme perfect enlightenment)? How does one shake the earth, even shaking the dragon palace? How does one emit light, illuminating countless places, and proclaim the path of Bodhi? How does one obtain Dharani (the ability to remember and understand the Dharma)? How does a Bodhisattva practice to obtain the wealth of the Buddha? How does one cultivate tranquility to reach the first Samadhi (meditative absorption)? How does one obtain supernatural powers? How does a Mahasattva (a great being, referring to a Bodhisattva) explain these? Among beings, what kind of intention does the most excellent practitioner obtain? How does one obtain pure eloquence, speaking pure and beautiful words? How do Bodhisattvas obtain good companions? How does a Mahasattva obtain the knowledge of past lives (purva-nivas-anusmriti-jnana), obtain the immaculate divine eye (divya-cakshus, the ability to see distant and subtle things), divine ear (divya-srotra, the ability to hear distant sounds), the knowledge of others' minds (para-citta-jnana), great supernatural light, and travel in countless worlds? How does one remember giving (dana), keeping precepts (shila), always practicing patience (kshanti), how does one practice diligence (virya), cultivate meditation (dhyana), and how does one practice prajna (wisdom)? How does one forever stay away from the womb (garbha) and the place of birth, no longer be born from the womb, and transcend the upapaduka (spontaneous birth) to reach the other shore? How does one stand before the Buddha, speaking of no-self (anatman) and emptiness (shunyata)? How does one maintain equanimity towards love and non-love, extinguishing all』

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染惡，　　心堅不高下？ 　世間法不動，　　猶如須彌山， 　得失及譭譽，　　稱譏苦樂等。 　此世間諸法，　　云何過如月？ 　無主不諂誑，　　無染云何慢？ 　舍離自高心，　　無有如是意， 　寂靜勝寂靜，　　不捨奢摩他。 　第一智慧人，　　云何得有縛？ 　不愛妻子財，　　云何而得有？ 　定愛猶如鳥，　　常如月無異， 　其心既如是，　　云何有法愛？ 　云何有智人，　　如地水火風？ 　不動云何常？　　愛平等如空。 　云何不捨法？　　常不捨佛法， 　寧自捨身命，　　不捨第一法。 　云何住菩提，　　證無塵垢法？ 　眾生中醫想，　　佛國土莊嚴。 　云何住凈僧？　　凈僧云何有？ 　三世法雲何？　　聞有眾生樂， 　云何愛滅壞？　　見四諦羅漢， 　云何戒具足？　　云何百眾生， 　令安住菩提？　　行有常愛著， 　誰能得端正？　　何誰有化生？ 　云何大富樂？　　云何大智慧？ 　一切智道行，　　何誰能具足， 　得三十二相，　　八十種妙好？ 　一切善福德，　　無斯辯才生， 　云何有凈僧，　　比丘受具足？ 　何處有此愿？　　云何百有生？ 　宿命云何有？　　常與佛和合， 　于千億劫中，　　不作惡行善。 　心不著端正，　

【現代漢語翻譯】 現代漢語譯本 被惡習污染，內心是否堅定而不動搖？ 世間的法則無法動搖，如同須彌山（Sumeru Mountain，佛教宇宙觀中的中心山）一般。 得失、譭譽、稱讚、譏諷、痛苦、快樂等。 這些世間諸法，如何能像月亮一樣超越？ 沒有主宰，不諂媚欺騙，沒有污染，如何會傲慢？ 捨棄自高的心，沒有這樣的想法。 寂靜勝過寂靜，不捨棄奢摩他（Samatha，止禪）。 第一智慧的人，如何會被束縛？ 不愛妻子和財富，如何會被束縛？ 心如鳥兒般堅定，常常像月亮一樣不變。 心既然如此，如何會有對法的執愛？ 有智慧的人，如何能像地、水、火、風一樣？ 不動搖如何能恒常？愛要像虛空一樣平等。 如何不捨棄佛法？常常不捨棄佛法。 寧願捨棄自己的生命，也不捨棄第一法（Dharma，佛法）。 如何安住于菩提（Bodhi，覺悟），證得無塵垢的法？ 眾生心中有醫治的想法，佛的國土莊嚴。 如何安住于清凈的僧團？清凈的僧團如何存在？ 三世（過去、現在、未來）的法如何？聽到有眾生快樂。 如何愛會滅壞？見到證得四諦（Four Noble Truths）的羅漢（Arhat，已解脫的聖者）。 如何戒律具足？如何能讓百千眾生， 安住于菩提？行為常常有愛著。 誰能得到端正的相貌？誰能化生？ 如何能大富大樂？如何能有大智慧？ 一切智（Sarvajna，佛陀的智慧）的道行，誰能具足？ 得到三十二相（Thirty-two Marks of a Buddha）和八十種妙好（Eighty Minor Marks of a Buddha）？ 一切善福德，沒有這樣的辯才產生。 如何有清凈的僧團，比丘（Bhikkhu，佛教出家男眾）受具足戒？ 何處有這樣的願望？如何有百千次的生命？ 宿命（past lives）如何存在？常常與佛和合。 在千億劫中，不做惡行善。 心不執著于端正的相貌。

【English Translation】 English version Being stained by evil, is the mind firm and unyielding? The laws of the world cannot be moved, like Mount Sumeru (the central mountain in Buddhist cosmology). Gains and losses, praise and blame, commendation and ridicule, pain and pleasure, etc. How can these worldly dharmas (phenomena) surpass like the moon? Without a master, not flattering or deceiving, without defilement, how can there be arrogance? Abandoning the conceited mind, not having such thoughts. Tranquility surpasses tranquility, not abandoning Samatha (calm abiding meditation). How can the person of foremost wisdom be bound? Not loving wife and wealth, how can one be bound? The mind is firm like a bird, always unchanging like the moon. Since the mind is like this, how can there be attachment to the Dharma? How can a wise person be like earth, water, fire, and wind? How can the unmoving be constant? Love should be equal like space. How not to abandon the Dharma? Always not abandoning the Buddha's Dharma. Rather abandon one's own life than abandon the foremost Dharma. How to abide in Bodhi (enlightenment), realizing the Dharma free from defilement? Living beings have the thought of healing, the Buddha's land is adorned. How to abide in the pure Sangha (Buddhist monastic community)? How does the pure Sangha exist? How are the dharmas of the three times (past, present, future)? Hearing that there are sentient beings who are happy. How does love perish? Seeing the Arhats (enlightened beings) who have attained the Four Noble Truths. How are the precepts complete? How can hundreds of thousands of beings, Abide in Bodhi? Actions are often attached. Who can obtain a handsome appearance? Who can be born by transformation? How to be greatly wealthy and happy? How to have great wisdom? The path of Sarvajna (Buddha's omniscience), who can fulfill it? Obtaining the Thirty-two Marks of a Buddha and the Eighty Minor Marks of a Buddha? All good merits, without such eloquence arising. How can there be a pure Sangha, with Bhikkhus (Buddhist monks) receiving full ordination? Where is such a wish? How are there hundreds of thousands of lives? How do past lives exist? Always being in harmony with the Buddha. In billions of kalpas (eons), not doing evil, doing good. The mind is not attached to a handsome appearance.

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云何有醫師？ 　力精進忍辱，　　云何而有勝？ 　云何歸依佛，　　歸依於法僧？ 　自舍于身命，　　不是舍佛法。 　云何諸眾生，　　凈行菩提行？ 　一切悔放舍，　　為眾生說法。 　不是少許癡，　　一切知大寂， 　若行法眾生，　　次第得授記。」

得無垢女如是說已，世尊即告得無垢言：「善哉，善哉！得無垢女！汝甚善哉。汝今善能問于如來如是之義，汝今諦聽，善思念之！我為汝說。」

得無垢言：「善哉，世尊！愿樂欲聞。」

佛即告言：「得無垢女！諸菩薩摩訶薩，成就四法能壞魔王。何等為四？一者、供養他人心不嫉妒。二者、舍離惡語。三者、常生多人善根。四者、無盡修慈。得無垢女！諸菩薩摩訶薩，若能成就如是四法，能壞魔王。」

爾時世尊而說偈言：

「心莫懷嫉妒，　　口勿說惡言， 　教多人行善，　　不盡修慈心。 　菩薩能修行，　　如是四種法， 　十方破魔王，　　證無上菩提。

「得無垢女！諸菩薩摩訶薩，成就四法，能動無量諸佛世界。何等為四？一者、如說而行。二者、信甚深法。三者、堅固教化。四者、能教多人菩提。得無垢女！諸菩薩摩訶薩，若能成就如是四法，能動無量諸佛世界。」

爾時世尊而說

【現代漢語翻譯】 現代漢語譯本 『如何成為醫師？』 『以精進的努力和忍辱，如何才能超越？』 『如何皈依佛（Buddha，覺悟者），皈依法（Dharma，佛法）和僧（Sangha，僧團）？』 『即使捨棄自己的生命，也不應捨棄佛法。』 『如何使眾生，行持清凈的菩提（Bodhi，覺悟）之道？』 『放下一切悔恨，為眾生說法。』 『不是因為少許的愚癡，而是要了解一切皆是寂靜。』 『如果眾生依此法修行，將次第得到授記（Vyakarana，預言成佛）。』

得無垢女（Vimaladatta，一位菩薩的名字）說完這些話后，世尊（Bhagavan，佛的尊稱）告訴得無垢女：『善哉，善哉！得無垢女！你問得很好。你現在能善巧地向如來（Tathagata，佛的稱號）詢問這樣的道理，你仔細聽，好好思考！我為你解說。』

得無垢女說：『善哉，世尊！我非常樂意聽聞。』

佛陀接著說：『得無垢女！諸菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩），成就四法能摧毀魔王（Mara，佛教中的魔）。是哪四法呢？第一，供養他人時心中不嫉妒。第二，捨棄惡語。第三，常為眾人種下善根。第四，無盡地修習慈悲。得無垢女！諸菩薩摩訶薩，如果能成就這四法，就能摧毀魔王。』

這時，世尊說了偈語：

『心中不要懷有嫉妒，口中不要說惡語， 教導眾人行善，不竭盡地修習慈悲心。 菩薩如果能修行，這四種法， 就能在十方世界摧毀魔王，證得無上菩提。』

『得無垢女！諸菩薩摩訶薩，成就四法，能震動無量諸佛世界。是哪四法呢？第一，如所說而行。第二，相信甚深之法。第三，堅定地教化眾生。第四，能教導多人走向菩提。得無垢女！諸菩薩摩訶薩，如果能成就這四法，就能震動無量諸佛世界。』

這時，世尊說了偈語：

【English Translation】 English version 'How does one become a physician?' 'With the power of diligence and patience, how does one become superior?' 'How does one take refuge in the Buddha (the Awakened One), the Dharma (the teachings), and the Sangha (the community)?' 'Even if one were to give up one's own life, one should not give up the Dharma.' 'How do all beings practice the pure path of Bodhi (enlightenment)?' 'Let go of all regrets, and teach the Dharma to all beings.' 'It is not because of a little ignorance, but to understand that all is great tranquility.' 'If beings practice this Dharma, they will gradually receive predictions of Buddhahood (Vyakarana).'

Having spoken thus, Vimaladatta (a Bodhisattva's name), the World Honored One (Bhagavan, an epithet for the Buddha) said to Vimaladatta, 'Excellent, excellent! Vimaladatta! You are very good. You are now able to skillfully ask the Tathagata (another epithet for the Buddha) about such meanings. Listen carefully, and contemplate well! I will explain it to you.'

Vimaladatta said, 'Excellent, World Honored One! I am very eager to hear.'

The Buddha then said, 'Vimaladatta! The Bodhisattva-Mahasattvas (great Bodhisattvas), who accomplish four things, can destroy Mara (the demon king). What are these four? First, when making offerings to others, they do not harbor jealousy in their hearts. Second, they abandon harsh speech. Third, they constantly plant roots of goodness for many people. Fourth, they endlessly cultivate loving-kindness. Vimaladatta! If the Bodhisattva-Mahasattvas can accomplish these four things, they can destroy Mara.'

At that time, the World Honored One spoke in verse:

'Do not harbor jealousy in your heart, do not speak harsh words from your mouth, Teach many to do good, and endlessly cultivate loving-kindness. If Bodhisattvas can practice these four dharmas, They can destroy Mara in the ten directions and attain unsurpassed Bodhi.'

'Vimaladatta! The Bodhisattva-Mahasattvas, who accomplish four things, can shake countless Buddha worlds. What are these four? First, they act according to what they preach. Second, they believe in the profound Dharma. Third, they firmly teach and guide others. Fourth, they can lead many to Bodhi. Vimaladatta! If the Bodhisattva-Mahasattvas can accomplish these four things, they can shake countless Buddha worlds.'

At that time, the World Honored One spoke in verse:

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偈言：

「能如說而行，　　知甚深法忍， 　欲得白凈法，　　堅固教化人， 　常為多人說，　　無上菩提道。 　智人如是法，　　能動億世界。

「得無垢女！諸菩薩摩訶薩，成就四法，能放光明普照無量諸佛世界。何等為四？一者、施佛燈明。二者、守護正法。三者、能入八難惡眾生中而為說法。四者、以寶羅網覆如來塔。得無垢女！諸菩薩摩訶薩，若能成就如是四法，能放光明普照無量諸佛世界。」

爾時世尊而說偈言：

「以燈明施佛，　　則得凈光明。 　能守護正法，　　如正法受持。 　為放逸之人，　　說不放逸法。 　以妙寶羅網，　　覆于如來塔。 　如是諸菩薩，　　放光照世界， 　遍不可思議，　　億世界中行。 　此光觸眾生，　　遇者皆得樂， 　發心求菩提，　　無上大智慧。

「得無垢女！諸菩薩摩訶薩，成就四法得陀羅尼。何等為四？一者、種種佈施。二者、莊嚴女人與來求者。三者、讚歎如來功德。四者、多行般若。得無垢女！諸菩薩摩訶薩，若能成就如是四法得陀羅尼。」

爾時世尊而說偈言：

「修行種種施，　　則得陀羅尼。 　種種莊嚴女，　　以施來求者， 　常贊佛功德，　　修行佛般若， 　行如是四法，　　彼得陀羅

【現代漢語翻譯】 現代漢語譯本 偈語說： 『能夠按照所說的去做，就能領悟甚深的法忍（對佛法的深刻理解和忍耐），想要獲得清凈的佛法，堅定地教化他人，常常為眾人宣說，無上的菩提之道（覺悟的道路）。有智慧的人遵循這樣的法則，能夠震動億萬世界。 『得無垢女（佛陀對一位名叫得無垢的女性的稱呼）！諸位菩薩摩訶薩（偉大的菩薩），成就四種法，就能放出光明普照無量諸佛世界。是哪四種呢？第一，供養佛燈光明。第二，守護正法。第三，能夠進入八難（難以修行佛法的八種障礙）的惡眾生中為他們說法。第四，用寶貴的羅網覆蓋如來塔（佛塔）。得無垢女！諸位菩薩摩訶薩，如果能夠成就這四種法，就能放出光明普照無量諸佛世界。』 這時，世尊說了偈語： 『用燈光明供養佛，就能得到清凈的光明。能夠守護正法，就像接受和奉持正法一樣。為放縱懈怠的人，宣說不放縱懈怠的法。用美妙的寶網，覆蓋在如來塔上。這樣的菩薩，放出光明照耀世界，遍佈不可思議的，億萬世界中行走。這光明觸及眾生，遇到的人都得到快樂，發起追求菩提（覺悟）的心，獲得無上的大智慧。 『得無垢女！諸位菩薩摩訶薩，成就四種法就能得到陀羅尼（總持，記憶和理解佛法的能力）。是哪四種呢？第一，進行種種佈施。第二，用莊嚴的物品裝飾女人並施捨給前來求取的人。第三，讚歎如來的功德。第四，多修行般若（智慧）。得無垢女！諸位菩薩摩訶薩，如果能夠成就這四種法就能得到陀羅尼。』 這時，世尊說了偈語： 『修行種種佈施，就能得到陀羅尼。用種種莊嚴的物品裝飾女人，並施捨給前來求取的人，常常讚歎佛的功德，修行佛的般若，奉行這四種法，他們就能得到陀羅尼。』

【English Translation】 English version The verse says: 'Being able to act as spoken, one understands the profound Dharma-kṣānti (deep understanding and patience towards the Dharma), desiring to obtain the pure Dharma, firmly teaching others, and constantly speaking to the multitude, the unsurpassed path of Bodhi (the path to enlightenment). A wise person following such a law, can shake billions of worlds.' 'O Gateless Woman (a term used by the Buddha to address a woman named Gateless)! The Bodhisattva-Mahāsattvas (great Bodhisattvas), who accomplish four dharmas, can emit light that illuminates countless Buddha worlds. What are the four? First, offering the light of a Buddha lamp. Second, protecting the true Dharma. Third, being able to enter among the evil beings in the eight difficulties (eight obstacles that make it difficult to practice the Dharma) and preach the Dharma to them. Fourth, covering the Tathāgata's stupa (pagoda) with a precious net. O Gateless Woman! If the Bodhisattva-Mahāsattvas can accomplish these four dharmas, they can emit light that illuminates countless Buddha worlds.' At that time, the World Honored One spoke in verse: 'By offering the light of a lamp to the Buddha, one obtains pure light. Being able to protect the true Dharma, is like receiving and upholding the true Dharma. For those who are indulgent and lax, preach the Dharma of non-indulgence and non-laxity. Cover the Tathāgata's stupa with a wonderful precious net. Such Bodhisattvas, emit light that illuminates the world, traveling throughout inconceivable billions of worlds. This light touches sentient beings, and those who encounter it all receive joy, and generate the mind seeking Bodhi (enlightenment), obtaining unsurpassed great wisdom.' 'O Gateless Woman! The Bodhisattva-Mahāsattvas, who accomplish four dharmas, obtain Dharani (total retention, the ability to remember and understand the Dharma). What are the four? First, performing various kinds of giving. Second, adorning women with ornaments and giving them to those who come seeking. Third, praising the merits of the Tathāgata. Fourth, practicing Prajna (wisdom) extensively. O Gateless Woman! If the Bodhisattva-Mahāsattvas can accomplish these four dharmas, they can obtain Dharani.' At that time, the World Honored One spoke in verse: 'By practicing various kinds of giving, one obtains Dharani. Adorning women with various ornaments, and giving them to those who come seeking, constantly praising the merits of the Buddha, practicing the Buddha's Prajna, practicing these four dharmas, they can obtain Dharani.'

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尼。 　能于百千劫，　　聞持而不失， 　十方佛說法，　　憶念力能取。

「得無垢女！諸菩薩摩訶薩，成就四法則得三昧。何等為四？一者、常說有為多苦。二者、樂獨無侶。三者、發勤精進。四者、究竟善業。得無垢女！諸菩薩摩訶薩，若能成就如是四法，則得三昧。」

爾時世尊而說偈言：

「說有為多苦，　　樂獨行如犀， 　勤進常有智，　　究竟行善業。 　行如是四法，　　求于菩提行， 　得寂靜三昧，　　速覺佛菩提。

「得無垢女！諸菩薩摩訶薩，成就四法得神通力。何等為四？一者、身輕。二者、心輕。三者、受持一切佛法。四者、四界空界平等受持。得無垢女！諸菩薩摩訶薩，若能成就如是四法得神通力。」

爾時世尊而說偈言：

「身輕如心輕，　　法中無依止， 　空界我無量，　　四界等受持， 　思量此四法，　　得無量神通。 　以此三昧力，　　行一切世界， 　一念普周遍，　　見多千億佛。

「得無垢女！諸菩薩摩訶薩，成就四法端正殊特。何等為四？一者、不瞋。二者、掃如來塔，障惡風雨，作已歡喜。三者、戒凈具足護持。四者、常一切時先意問訊，見諸法器不欲破壞，心如金剛。得無垢女！諸菩薩摩訶薩，若能成就如是四法

【現代漢語翻譯】 現代漢語譯本 能于百千劫（kalpa，時間單位，指極長的時間），聽聞並受持而不遺忘， 十方諸佛所說的法，都能以憶念的力量領受。

『得無垢女（Vimalā，菩薩名）！諸菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩），成就四種法則可以獲得三昧（samādhi，禪定）。是哪四種呢？第一，常說有為法（saṃskṛta dharma，因緣和合而生的法）多苦。第二，喜歡獨處，沒有伴侶。第三，發起勤奮精進。第四，究竟圓滿善業。得無垢女！諸菩薩摩訶薩，如果能夠成就這四種法則，就能獲得三昧。』

這時，世尊（Bhagavān，佛的尊稱）說了偈頌：

『說有為法多苦，喜歡像犀牛一樣獨行， 勤奮精進常有智慧，究竟圓滿善業。 修行這四種法則，追求菩提（bodhi，覺悟）之道， 獲得寂靜的三昧，迅速覺悟佛的菩提。

『得無垢女！諸菩薩摩訶薩，成就四種法則可以獲得神通力（abhijñā，超自然能力）。是哪四種呢？第一，身體輕盈。第二，心念輕盈。第三，受持一切佛法。第四，平等受持四大（地、水、火、風）和空界（ākāśa-dhātu，空間）。得無垢女！諸菩薩摩訶薩，如果能夠成就這四種法則，就能獲得神通力。』

這時，世尊說了偈頌：

『身體輕盈如心念輕盈，在佛法中沒有依賴執著， 空界我的量是無量的，平等受持四大。 思量這四種法則，獲得無量的神通。 憑藉這種三昧的力量，行走於一切世界， 一念之間普遍周遍，見到無數千億的佛。

『得無垢女！諸菩薩摩訶薩，成就四種法則，相貌端正殊勝。是哪四種呢？第一，不嗔恨。第二，清掃如來（Tathāgata，佛的稱號）的佛塔，遮擋惡風暴雨，做完後心生歡喜。第三，戒律清凈，具足護持。第四，常常在一切時候先主動問候，見到法器不希望破壞，心如金剛。得無垢女！諸菩薩摩訶薩，如果能夠成就這四種法則

【English Translation】 English version Able to hear and retain without loss for hundreds of thousands of kalpas (an extremely long period of time), The teachings of the Buddhas of the ten directions can be grasped through the power of mindfulness.

'O Vimalā (Immaculate Woman, a bodhisattva)! Bodhisattva-mahāsattvas (great bodhisattvas), by accomplishing four dharmas, attain samādhi (meditative absorption). What are the four? First, they constantly speak of the suffering inherent in conditioned dharmas (saṃskṛta dharma, phenomena arising from causes and conditions). Second, they delight in solitude, without companions. Third, they generate diligent effort. Fourth, they perfectly accomplish virtuous deeds. O Vimalā! Bodhisattva-mahāsattvas, if they can accomplish these four dharmas, they will attain samādhi.'

Then the Bhagavan (the Blessed One, an epithet of the Buddha) spoke these verses:

'Speaking of the suffering in conditioned dharmas, delighting in solitary wandering like a rhinoceros, Diligently striving, always with wisdom, perfectly accomplishing virtuous deeds. Practicing these four dharmas, seeking the path of bodhi (enlightenment), Attaining the peaceful samādhi, quickly awakening to the Buddha's bodhi.'

'O Vimalā! Bodhisattva-mahāsattvas, by accomplishing four dharmas, attain supernormal powers (abhijñā). What are the four? First, lightness of body. Second, lightness of mind. Third, upholding all the Buddha's teachings. Fourth, equally upholding the four elements (earth, water, fire, wind) and the space element (ākāśa-dhātu). O Vimalā! Bodhisattva-mahāsattvas, if they can accomplish these four dharmas, they will attain supernormal powers.'

Then the Bhagavan spoke these verses:

'Lightness of body like lightness of mind, without reliance or attachment in the Dharma, The space element, my measure is immeasurable, equally upholding the four elements. Contemplating these four dharmas, attaining immeasurable supernormal powers. Through the power of this samādhi, traveling through all the worlds, In a single thought, universally pervading, seeing countless billions of Buddhas.'

'O Vimalā! Bodhisattva-mahāsattvas, by accomplishing four dharmas, become exceptionally beautiful. What are the four? First, not being angry. Second, sweeping the stupas of the Tathāgata (the Thus-Gone One, an epithet of the Buddha), shielding them from evil winds and rain, and rejoicing after doing so. Third, maintaining pure precepts, fully upholding them. Fourth, always being the first to greet others, not wishing to destroy Dharma vessels, with a mind like diamond. O Vimalā! Bodhisattva-mahāsattvas, if they can accomplish these four dharmas

---

端正殊特。」

爾時世尊而說偈言：

「於他無瞋垢，　　障佛塔風雨， 　凈掃治莊嚴，　　常恭敬供養， 　凈戒常護持，　　常先意問訊， 　盡心於法器，　　如金剛須彌。

「得無垢女！諸菩薩摩訶薩，成就四法，是故化生常在佛所。何等為四？一者、作蓮華坐如來之像。二者、滿掬憂缽羅華、拘物頭華、分陀利華，或散佛身，或散浮圖。三者、安樂有多信才，于持戒人，心不破壞一切善根。四者、愿與一切眾生安樂令得佛道。得無垢女！諸菩薩摩訶薩，若能成就如是四法，是故化生常在佛所。」

爾時世尊而說偈言：

「作勝蓮華坐，　　如來之形像， 　水華滿掬施，　　為利益他人， 　於他不惡說，　　不取他惡說， 　念十方眾生，　　愿與安隱樂。 　修行如是等，　　四種勝功德， 　是故得化生，　　常在於佛所。

「得無垢女！諸菩薩摩訶薩，成就四法得大富樂。何等為四？一者、平等心施。二者、施不望報。三者、心開多信。四者、能知眾生心行。得無垢女！諸菩薩摩訶薩，若能成就如是四法得大富樂。」

爾時世尊而說偈言：

「平等心施與，　　所有皆不吝， 　深信佛智慧，　　數得大富樂。 　有信不諂誑，　　不取惡他人， 　信法

【現代漢語翻譯】 現代漢語譯本 『端正殊特。』

這時，世尊說了偈語：

『對他人沒有嗔恨和污垢， 阻擋佛塔的風雨， 清凈地打掃和裝飾， 常常恭敬地供養， 清凈地持守戒律， 常常先問候， 盡心盡力地對待法器， 如同金剛和須彌山一樣。』

『得無垢女（指一位菩薩的名字）！諸位菩薩摩訶薩（大菩薩），成就四種法，因此化生常常在佛的身邊。是哪四種呢？第一，製作蓮花座如來的像。第二，用雙手捧滿優缽羅華（青蓮花）、拘物頭華（赤蓮花）、分陀利華（白蓮花），或者散在佛的身上，或者散在佛塔上。第三，安樂地擁有許多信心，對於持戒的人，心中不破壞一切善根。第四，願望給予一切眾生安樂，使他們得到佛道。得無垢女！諸位菩薩摩訶薩，如果能夠成就這四種法，因此化生常常在佛的身邊。』

這時，世尊說了偈語：

『製作殊勝的蓮花座， 如來的形像， 雙手捧滿水生花施與， 爲了利益他人， 不對他人說惡語， 不接受他人的惡語， 念及十方眾生， 愿給予他們安穩和快樂。 修行像這樣的， 四種殊勝的功德， 因此能夠化生， 常常在佛的身邊。』

『得無垢女！諸位菩薩摩訶薩，成就四種法可以得到大富樂。是哪四種呢？第一，以平等心佈施。第二，佈施不期望回報。第三，心胸開闊，多有信心。第四，能夠了解眾生的心念和行為。得無垢女！諸位菩薩摩訶薩，如果能夠成就這四種法，就可以得到大富樂。』

這時，世尊說了偈語：

『以平等心佈施， 所有的一切都不吝惜， 深信佛的智慧， 常常得到大富樂。 有信心不諂媚欺騙， 不接受他人的惡行， 相信佛法』

【English Translation】 English version 'With upright and extraordinary features.'

At that time, the World Honored One spoke in verse:

'Without anger or defilement towards others, Shielding the Buddha's stupa from wind and rain, Cleaning and adorning it purely, Always respectfully making offerings, Purely upholding the precepts, Always inquiring first with respect, Devoting oneself wholeheartedly to the Dharma vessels, Like Vajra and Mount Sumeru.'

'O Immaculate Woman (referring to a Bodhisattva's name)! The Bodhisattva Mahasattvas (great Bodhisattvas), who accomplish these four dharmas, are therefore always born by transformation near the Buddha. What are these four? First, creating an image of the Tathagata (Buddha) seated on a lotus flower. Second, filling both hands with Utpala flowers (blue lotus), Kumuda flowers (red lotus), and Pundarika flowers (white lotus), and scattering them on the Buddha's body or on the stupa. Third, having peaceful and abundant faith, and not destroying all good roots in the heart towards those who uphold the precepts. Fourth, wishing to give all sentient beings peace and happiness, enabling them to attain Buddhahood. O Immaculate Woman! If the Bodhisattva Mahasattvas can accomplish these four dharmas, they are therefore always born by transformation near the Buddha.'

At that time, the World Honored One spoke in verse:

'Creating a superior lotus seat, The image of the Tathagata, Offering handfuls of water flowers, For the benefit of others, Not speaking ill of others, Not accepting the ill speech of others, Thinking of sentient beings in the ten directions, Wishing to give them peace and happiness. Practicing such, Four kinds of superior merits, Therefore, one is born by transformation, Always near the Buddha.'

'O Immaculate Woman! The Bodhisattva Mahasattvas, who accomplish these four dharmas, attain great wealth and happiness. What are these four? First, giving with an equal mind. Second, giving without expecting anything in return. Third, having an open heart and abundant faith. Fourth, being able to understand the thoughts and actions of sentient beings. O Immaculate Woman! If the Bodhisattva Mahasattvas can accomplish these four dharmas, they will attain great wealth and happiness.'

At that time, the World Honored One spoke in verse:

'Giving with an equal mind, Not being stingy with anything, Deeply believing in the Buddha's wisdom, Often attaining great wealth and happiness. Having faith without flattery or deceit, Not accepting the evil deeds of others, Believing in the Dharma'

---

正直見，　　彼得善富樂。

「得無垢女！諸菩薩摩訶薩，成就四法得大智慧。何等為四？一者、於法不生嫉妒。二者、能除他人疑悔。三者、如聞而說。四者、多修空行。得無垢女！諸菩薩摩訶薩，若能成就如是四法，得大智慧。」

爾時世尊而說偈言：

「智人不懷嫉，　　能除他疑悔， 　如所聞而說，　　說如來行空。 　行如是四法，　　如來所隨喜， 　如佛教而學，　　得佛二足尊。

「得無垢女！諸菩薩摩訶薩，成就四法得宿命智。何等為四？一者、能為久忘法者說應聞法，令得憶念不忘句義。二者、令他信欲所謂語說，令他歡喜，為他說法。三者、欲令出離有為諸苦入于涅槃。四者、知幻三昧與愿相應。得無垢女！諸菩薩摩訶薩，若能成就如是四法，得宿命智。」

爾時世尊而說偈言：

「久讀誦忘者，　　教示令憶念， 　常說樂聞語，　　不倦為他說， 　令出有為苦，　　舍相修三昧。 　行如是四法，　　得宿命大人， 　億無量千劫，　　速成第一醫。

「得無垢女！諸菩薩摩訶薩，成就四法常親近佛。何等為四？一者乃至失命因緣不捨佛法。二者、乃至失命因緣，終不稱說法師罪過。三者、乃至失命因緣，終不親近不善知識。四者、常修唸佛三昧

【現代漢語翻譯】 現代漢語譯本 正直的見解，使人獲得善與快樂。 『得無垢女（De Wu Gou Nu，意為「無垢的女子」，此處為佛陀對聽眾的稱呼）！諸位菩薩摩訶薩（Pu Sa Mo He Sa，意為「偉大的菩薩」），成就四種法可以獲得大智慧。是哪四種呢？第一，對於佛法不生嫉妒之心。第二，能夠消除他人的疑惑和悔恨。第三，能夠如實地講述自己所聽聞的佛法。第四，經常修行空性之行。得無垢女！諸位菩薩摩訶薩，如果能夠成就這四種法，就能獲得大智慧。』 這時，世尊說了偈語： 『智者不懷嫉妒，能消除他人的疑惑和悔恨，如實地講述自己所聽聞的佛法，宣說如來所行的空性之理。奉行這四種法，如來會感到歡喜，如佛教導的那樣去學習，就能證得佛陀的至高果位。』 『得無垢女！諸位菩薩摩訶薩，成就四種法可以獲得宿命智（Su Ming Zhi，意為「知曉過去世的能力」）。是哪四種呢？第一，能夠為那些遺忘佛法很久的人講述他們應該聽聞的佛法，使他們能夠憶起不忘其中的語句和含義。第二，使他人相信並樂於聽聞自己所說的話，使他們感到歡喜，併爲他們說法。第三，希望他們能夠脫離有為的諸苦，進入涅槃（Nie Pan，意為「寂滅」）。第四，了知幻化三昧（Huan Hua San Mei，意為「如幻的禪定」）並與願力相應。得無垢女！諸位菩薩摩訶薩，如果能夠成就這四種法，就能獲得宿命智。』 這時，世尊說了偈語： 『對於那些久讀誦而遺忘的人，教導他們使其憶念，經常說出使人樂於聽聞的話語，不厭倦地為他人說法，使他們脫離有為的痛苦，捨棄表象而修習三昧。奉行這四種法，就能獲得宿命智的大人，在億萬無量的劫數中，迅速成為第一良醫。』 『得無垢女！諸位菩薩摩訶薩，成就四種法可以常親近佛。是哪四種呢？第一，即使面臨失去生命的因緣，也不捨棄佛法。第二，即使面臨失去生命的因緣，也絕不指責說法師的過錯。第三，即使面臨失去生命的因緣，也絕不親近不善的知識。第四，經常修習唸佛三昧（Nian Fo San Mei，意為「憶念佛陀的禪定」）』

【English Translation】 English version Righteous views lead to goodness and happiness. 'O Immaculate Woman (De Wu Gou Nu, meaning 'Immaculate Woman', here a term of address by the Buddha to the audience)! Bodhisattva-Mahasattvas (Pu Sa Mo He Sa, meaning 'Great Bodhisattvas'), who accomplish four dharmas attain great wisdom. What are the four? First, not to harbor jealousy towards the Dharma. Second, to be able to dispel the doubts and regrets of others. Third, to speak the Dharma as one has heard it. Fourth, to frequently practice the conduct of emptiness. O Immaculate Woman! Bodhisattva-Mahasattvas, if they can accomplish these four dharmas, they will attain great wisdom.' At that time, the World Honored One spoke in verse: 'The wise do not harbor jealousy, they can dispel the doubts and regrets of others, they speak the Dharma as they have heard it, and they proclaim the emptiness practiced by the Tathagata. Practicing these four dharmas, the Tathagata will be pleased, and by learning as the Buddha taught, one will attain the supreme position of the Buddha.' 'O Immaculate Woman! Bodhisattva-Mahasattvas, who accomplish four dharmas attain the knowledge of past lives (Su Ming Zhi, meaning 'the ability to know past lives'). What are the four? First, to be able to speak the Dharma that should be heard to those who have long forgotten it, enabling them to remember the words and meanings without forgetting. Second, to make others believe and be happy to hear what one says, making them joyful, and to speak the Dharma for them. Third, to wish that they can escape the sufferings of conditioned existence and enter Nirvana (Nie Pan, meaning 'extinction'). Fourth, to understand the Samadhi of Illusion (Huan Hua San Mei, meaning 'the meditation of illusion') and to be in accordance with one's vows. O Immaculate Woman! Bodhisattva-Mahasattvas, if they can accomplish these four dharmas, they will attain the knowledge of past lives.' At that time, the World Honored One spoke in verse: 'For those who have long recited and forgotten, teach them to remember, always speak words that are pleasant to hear, tirelessly speak the Dharma for others, enable them to escape the suffering of conditioned existence, abandon appearances and practice Samadhi. Practicing these four dharmas, one will attain the knowledge of past lives, and in countless eons, quickly become the foremost physician.' 'O Immaculate Woman! Bodhisattva-Mahasattvas, who accomplish four dharmas are always close to the Buddha. What are the four? First, even if facing the cause of losing one's life, not to abandon the Buddha's Dharma. Second, even if facing the cause of losing one's life, never to accuse the Dharma teacher of faults. Third, even if facing the cause of losing one's life, never to associate with unwholesome teachers. Fourth, to frequently practice the Samadhi of Buddha Recitation (Nian Fo San Mei, meaning 'meditation of remembering the Buddha')'

---

。得無垢女！諸菩薩摩訶薩，若能成就如是四法，常親近佛。」

爾時世尊而說偈言：

「常不捨佛道，　　不毀訾法師， 　不近惡知識，　　常勤心念佛。 　行如是四法，　　得親近如來， 　在在所生處，　　彼處常有佛。 　乃至未證得，　　無上菩提道， 　一切所生處，　　常得親近佛。

「得無垢女！諸菩薩摩訶薩，成就四法，得三十二大丈夫相。何等為四？一者把金散佛，或散浮圖。二者、常以香油涂如來塔。三者、種種華香伎樂佈施。四者、眷屬相隨，供養和上阿阇梨等。得無垢女！諸菩薩摩訶薩，若能成就如是四法，得三十二大丈夫相。」

爾時世尊而說偈言：

「把金散浮圖，　　香油涂佛塔， 　施以香華樂，　　敬心供養師。 　行如是四法，　　得三十二相， 　端正甚奇妙，　　一切功德具。 　此法有妙相，　　佛第一智慧。

「得無垢女，諸菩薩摩訶薩，成就四法得八十好。何等為四？一者、種種妙衣莊嚴法坐。二者、供養他人心不生倦。三者、於法師所不作斗亂。四者、教諸眾生佛菩提行。得無垢女！諸菩薩摩訶薩，若能成就如是四法，得八十好。」

爾時世尊而說偈言：

「妙衣嚴法坐，　　供養他不倦， 　教眾生菩提，　　易得

【現代漢語翻譯】 現代漢語譯本 『得無垢女（Vimalā）！』諸位菩薩摩訶薩（Bodhisattva-mahāsattva），如果能夠成就這四種法，就能常親近佛陀。

這時，世尊以偈頌說道：

『常不捨棄佛道，不誹謗法師，不親近惡知識，常勤勉地憶念佛陀。 奉行這四種法，就能親近如來，無論生在何處，那裡常有佛陀。 乃至尚未證得無上菩提道，一切所生之處，都能常得親近佛陀。』

『得無垢女！諸位菩薩摩訶薩，成就四種法，就能獲得三十二大丈夫相（lakṣaṇa）。是哪四種呢？第一，用金子撒在佛像或佛塔上。第二，常用香油塗抹如來塔。第三，用各種花香和伎樂進行佈施。第四，眷屬相隨，供養和尚（upādhyāya）和阿阇梨（ācārya）等。得無垢女！諸位菩薩摩訶薩，如果能夠成就這四種法，就能獲得三十二大丈夫相。』

這時，世尊以偈頌說道：

『用金子撒在佛塔上，用香油塗抹佛塔，佈施香花和音樂，以恭敬心供養師長。 奉行這四種法，就能獲得三十二相，容貌端正非常奇妙，一切功德具足。 此法具有微妙的相貌，是佛陀第一的智慧。』

『得無垢女！諸位菩薩摩訶薩，成就四種法就能獲得八十種好（anuvyañjana）。是哪四種呢？第一，用各種美妙的衣服莊嚴法座。第二，供養他人時心中不生厭倦。第三，在法師處不製造爭鬥。第四，教導眾生修行佛菩提道。得無垢女！諸位菩薩摩訶薩，如果能夠成就這四種法，就能獲得八十種好。』

這時，世尊以偈頌說道：

『用美妙的衣服莊嚴法座，供養他人不生厭倦，教導眾生菩提之道，容易獲得』

【English Translation】 English version 'O Vimalā (Immaculate Woman)! If Bodhisattva-mahāsattvas (Great Bodhisattvas) can accomplish these four dharmas, they will always be close to the Buddha.'

At that time, the World Honored One spoke in verse:

'Always not abandoning the Buddha's path, not slandering the Dharma teachers, not associating with evil friends, always diligently remembering the Buddha. Practicing these four dharmas, one can be close to the Tathagata, and wherever one is born, there will always be a Buddha there. Until one has not attained the unsurpassed Bodhi path, in all places of birth, one can always be close to the Buddha.'

'O Vimalā! If Bodhisattva-mahāsattvas accomplish four dharmas, they will obtain the thirty-two marks of a great man (lakṣaṇa). What are the four? First, scattering gold on Buddha images or stupas. Second, always applying fragrant oil to the Tathagata's stupa. Third, making offerings of various fragrant flowers and music. Fourth, having family members accompany and make offerings to the upādhyāyas (preceptors) and ācāryas (teachers). O Vimalā! If Bodhisattva-mahāsattvas can accomplish these four dharmas, they will obtain the thirty-two marks of a great man.'

At that time, the World Honored One spoke in verse:

'Scattering gold on stupas, applying fragrant oil to Buddha's stupas, offering fragrant flowers and music, and making offerings to teachers with reverence. Practicing these four dharmas, one will obtain the thirty-two marks, with a very wonderful and upright appearance, and all merits will be complete. This dharma has wonderful marks, it is the Buddha's foremost wisdom.'

'O Vimalā! If Bodhisattva-mahāsattvas accomplish four dharmas, they will obtain the eighty minor marks (anuvyañjana). What are the four? First, adorning the Dharma seat with various beautiful clothes. Second, not becoming weary in mind when making offerings to others. Third, not creating disputes with Dharma teachers. Fourth, teaching all beings to practice the Buddha's Bodhi path. O Vimalā! If Bodhisattva-mahāsattvas can accomplish these four dharmas, they will obtain the eighty minor marks.'

At that time, the World Honored One spoke in verse:

'Adorning the Dharma seat with beautiful clothes, not becoming weary in making offerings to others, teaching all beings the path to Bodhi, easily obtaining'

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八十好。 　菩薩修行此，　　四種功德故， 　常於一切時，　　有勝相莊嚴。

「得無垢女！諸菩薩摩訶薩，成就四法得凈辯才。何等為四？一者、持菩薩藏。二者、晝夜讀誦三聚法門。三者、為他人說離因緣法，以佛菩提不生不滅、離因緣故。四者、歡喜受持，不惜身命及以財寶。得無垢女！諸菩薩摩訶薩，若能成就如是四法，得凈辯才。」

爾時世尊而說偈言：

「晝夜常讀誦，　　堅持菩薩藏， 　諸世間相違，　　受持此佛法， 　不惜身命財，　　惜彼菩提道。 　行如是四法，　　得辯才增長， 　如著種種鬘，　　他人見者喜。 　一切諸世間，　　人天等眾生， 　見彼菩薩者，　　歡喜亦如是。

「得無垢女！諸菩薩摩訶薩，成就四法得凈佛土。何等為四？一者、於他不嫉。二者、等心自他。三者、見諸眾生心常歡喜。四者、不親諸惡眷屬。得無垢女！諸菩薩摩訶薩，若能成就如是四法，得凈佛土。」

爾時世尊，而說偈言：

「心不懷嫉妒，　　不取他人利， 　見眾生歡喜，　　等心於一切， 　不伴惡眷屬。　　如是等四法， 　具足修行者，　　得清凈佛土。

「得無垢女！諸菩薩摩訶薩，成就四法得僧具足。何等為四？一者、不念他人眷屬。二

【現代漢語翻譯】 現代漢語譯本 八十好。 菩薩修行此， 四種功德故， 常於一切時， 有勝相莊嚴。 『得無垢女（指佛陀對一位名為得無垢的女性的稱呼）！諸菩薩摩訶薩（指偉大的菩薩），成就四法得凈辯才。何等為四？一者、持菩薩藏（指菩薩所修行的教義和戒律）。二者、晝夜讀誦三聚法門（指菩薩戒的三種分類：攝律儀戒、攝善法戒、饒益有情戒）。三者、為他人說離因緣法，以佛菩提（指佛的智慧）不生不滅、離因緣故。四者、歡喜受持，不惜身命及以財寶。得無垢女！諸菩薩摩訶薩，若能成就如是四法，得凈辯才。』 爾時世尊而說偈言： 『晝夜常讀誦， 堅持菩薩藏， 諸世間相違， 受持此佛法， 不惜身命財， 惜彼菩提道。 行如是四法， 得辯才增長， 如著種種鬘， 他人見者喜。 一切諸世間， 人天等眾生， 見彼菩薩者， 歡喜亦如是。』 『得無垢女！諸菩薩摩訶薩，成就四法得凈佛土。何等為四？一者、於他不嫉。二者、等心自他。三者、見諸眾生心常歡喜。四者、不親諸惡眷屬。得無垢女！諸菩薩摩訶薩，若能成就如是四法，得凈佛土。』 爾時世尊，而說偈言： 『心不懷嫉妒， 不取他人利， 見眾生歡喜， 等心於一切， 不伴惡眷屬。 如是等四法， 具足修行者， 得清凈佛土。』 『得無垢女！諸菩薩摩訶薩，成就四法得僧具足。何等為四？一者、不念他人眷屬。二

【English Translation】 English version Eighty good. Bodhisattvas cultivate this, because of four kinds of merits, always at all times, they have superior adornments. 'O Immaculate Woman (a term used by the Buddha to address a woman named Immaculate)! The Bodhisattva Mahasattvas (great Bodhisattvas), by accomplishing four dharmas, attain pure eloquence. What are the four? First, upholding the Bodhisattva Pitaka (the teachings and precepts practiced by Bodhisattvas). Second, reciting the three categories of Dharma (the three divisions of Bodhisattva precepts: precepts of restraint, precepts of good dharmas, and precepts of benefiting sentient beings) day and night. Third, explaining the Dharma of non-causation to others, because the Bodhi (Buddha's wisdom) of the Buddha is neither born nor dies, and is free from causation. Fourth, joyfully accepting and upholding, not being stingy with life, body, and wealth. O Immaculate Woman! If the Bodhisattva Mahasattvas can accomplish these four dharmas, they will attain pure eloquence.' At that time, the World Honored One spoke in verse: 'Day and night constantly reciting, upholding the Bodhisattva Pitaka, opposing all worldly aspects, accepting and upholding this Buddha Dharma, not being stingy with life, body, and wealth, cherishing the path of Bodhi. Practicing these four dharmas, eloquence will increase, like wearing various garlands, others who see them will rejoice. All in the world, humans, gods, and other sentient beings, when they see those Bodhisattvas, their joy is also like this.' 'O Immaculate Woman! The Bodhisattva Mahasattvas, by accomplishing four dharmas, attain a pure Buddha land. What are the four? First, not being jealous of others. Second, having an equal mind towards oneself and others. Third, always having joy in their hearts when seeing all sentient beings. Fourth, not associating with evil companions. O Immaculate Woman! If the Bodhisattva Mahasattvas can accomplish these four dharmas, they will attain a pure Buddha land.' At that time, the World Honored One spoke in verse: 'The heart does not harbor jealousy, does not take others' benefits, seeing sentient beings rejoice, having an equal mind towards all, not associating with evil companions. Those who fully practice these four dharmas, will attain a pure Buddha land.' 'O Immaculate Woman! The Bodhisattva Mahasattvas, by accomplishing four dharmas, attain a complete Sangha. What are the four? First, not being mindful of others' families. Second,

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者、和合破壞眷屬。三者、于說法處受持讀誦，為他人說。四者、舍離惡語。得無垢女！諸菩薩摩訶薩，若能成就如是四法，得僧具足。」

爾時世尊而說偈言：

「不念他眷屬，　　和合破壞者， 　說法處教人，　　不說破壞語。 　行如是四法，　　得第一凈僧， 　欲得凈僧者，　　黠慧修此法。

「得無垢女！諸菩薩摩訶薩，成就四法隨心所愿生佛國土。何等為四？一者、於他親友心不生嫉。二者、常求六波羅蜜欲令滿足。三者、心信清凈堅固。四者、于諸菩薩常起師想，乃至初發菩提心者，皆生師想而供養之，而不偏著親友因緣。得無垢女！諸菩薩摩訶薩，若能成就如是四法，隨其所愿生佛國土。」

爾時世尊而說偈言：

「不嫉他利養，　　求波羅蜜善， 　常凈堅固心，　　于菩薩師想， 　不諂求樂緣，　　欲令親得樂。 　常修此功德，　　速得近如來， 　隨心之所愿，　　得生佛世界。 　既生彼世界，　　隨憶念皆得。」

爾時得無垢女白佛言：「世尊！如佛為我所說法門，若我不信、不取此法，不修、不行，是則破壞一切十方於今現在現命現住諸佛世尊。」

爾時尊者大目犍連，語得無垢作如是言：「汝甚希有！若如是說菩提難得，彼菩提行難得修

【現代漢語翻譯】 現代漢語譯本 『第一，不破壞他人的眷屬關係；第二，不破壞和合的眷屬；第三，在說法的地方受持讀誦，併爲他人宣說；第四，捨棄惡語。』 『得無垢女（De Wu Gou Nu）！諸位菩薩摩訶薩（Pu Sa Mo He Sa），如果能夠成就這四種法，就能得到僧團的圓滿。』 當時，世尊說了偈語： 『不念他人眷屬，破壞和合者，在說法處教導他人，不說破壞之語。奉行這四種法，就能得到第一清凈的僧團，想要得到清凈僧團的人，應該聰明地修習此法。』 『得無垢女（De Wu Gou Nu）！諸位菩薩摩訶薩（Pu Sa Mo He Sa），成就四種法，就能隨心所愿地往生佛國。是哪四種呢？第一，對於他人的親友，心中不生嫉妒；第二，常常尋求六波羅蜜（liu bo luo mi），希望能夠圓滿；第三，心中信念清凈而堅定；第四，對於諸位菩薩（Pu Sa），常常生起師長的想法，乃至對於初發菩提心（Pu Ti Xin）的人，都生起師長的想法並供養他們，而不偏執于親友的因緣。』 『得無垢女（De Wu Gou Nu）！諸位菩薩摩訶薩（Pu Sa Mo He Sa），如果能夠成就這四種法，就能隨其所愿往生佛國。』 當時，世尊說了偈語： 『不嫉妒他人的利養，尋求波羅蜜（bo luo mi）的善行，常保清凈堅固的心，對於菩薩（Pu Sa）生起師長的想法，不諂媚地尋求快樂的因緣，希望親友得到快樂。常常修習這種功德，就能迅速接近如來（Ru Lai），隨心所愿，得以往生佛的世界。既已往生彼世界，隨所憶念都能得到。』 當時，得無垢女（De Wu Gou Nu）對佛說：『世尊！如佛為我所說的法門，如果我不信受、不取用此法，不修習、不奉行，那就是破壞了一切十方現在住世的諸佛世尊。』 當時，尊者大目犍連（Da Mu Qian Lian），對得無垢女（De Wu Gou Nu）說：『你真是稀有！如果像你這樣說菩提（Pu Ti）難以得到，那麼菩提（Pu Ti）的修行就更難修了。』

【English Translation】 English version 'First, not destroying the family relationships of others; second, not destroying harmonious families; third, upholding, reciting, and explaining the Dharma in places where it is taught; fourth, abandoning harsh speech.' 'De Wu Gou Nu! If Bodhisattva Mahasattvas can accomplish these four dharmas, they will attain the perfection of the Sangha.' At that time, the World Honored One spoke in verse: 'Not thinking of others' families, destroying those who are in harmony, teaching others in places where the Dharma is taught, not speaking destructive words. Practicing these four dharmas, one obtains the first pure Sangha; those who wish to obtain a pure Sangha should wisely cultivate this dharma.' 'De Wu Gou Nu! Bodhisattva Mahasattvas who accomplish four dharmas can be reborn in Buddha lands according to their wishes. What are the four? First, not being jealous of the friends and relatives of others; second, constantly seeking the Six Paramitas (liu bo luo mi) and wishing to fulfill them; third, having a pure and firm belief in their hearts; fourth, always regarding all Bodhisattvas (Pu Sa) as teachers, even those who have just generated the Bodhi mind (Pu Ti Xin), regarding them as teachers, making offerings to them, and not being attached to the causes and conditions of friends and relatives.' 'De Wu Gou Nu! If Bodhisattva Mahasattvas can accomplish these four dharmas, they will be reborn in Buddha lands according to their wishes.' At that time, the World Honored One spoke in verse: 'Not being jealous of others' gains, seeking the good of the Paramitas (bo luo mi), always keeping a pure and firm heart, regarding Bodhisattvas (Pu Sa) as teachers, not seeking pleasure through flattery, wishing for friends and relatives to be happy. Constantly cultivating these merits, one will quickly approach the Tathagata (Ru Lai), and according to one's wishes, be reborn in the Buddha's world. Having been reborn in that world, whatever one remembers, one will obtain.' At that time, De Wu Gou Nu said to the Buddha: 'World Honored One! If I do not believe, accept, cultivate, or practice the Dharma that the Buddha has taught me, then I would be destroying all the Buddhas, World Honored Ones, who are now living in the ten directions.' At that time, the Venerable Maha Maudgalyayana (Da Mu Qian Lian) said to De Wu Gou Nu: 'You are truly rare! If you say that Bodhi (Pu Ti) is difficult to attain, then the practice of Bodhi (Pu Ti) is even more difficult to cultivate.'

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行，女能修行甚為希有。」

得無垢女即發誓言：「大德目連！我未來世當成如來應正遍知，如今世尊等無有異。若實不虛，令此三千大千世界六種震動，無一眾生有怖畏者。我今實語，若我堪能如佛所說具足修行，今當雨華天諸妓樂自然出聲，我婦女身轉為丈夫。」

得無垢女，如是說已，即時三千大千世界六種震動，天諸妓樂自然出聲，雨眾天華。得無垢女，轉婦女身即成丈夫，如年十六端正童子，一切皆見。

爾時尊者大目犍連白如來曰：「希有世尊！如我意解，菩薩從初發心乃至道場，此得無垢如是神通最為第一，如是大力，如是大體，如實住持，此如是等，所見因緣，異異具足。」

如是說已，佛言：「如是，如是！目連！如汝所說，菩薩從初發心乃至道場，彼是世間天人福田，出過一切聲聞緣覺。」

時佛微笑——諸佛常法，若微笑時，則有若干無量種色，種種異色，青黃赤白紅紫頗梨金寶色光從口中出，普照無量無數世界，乃至梵世，照已還攝，入如來頂——爾時尊者阿難從座而起，整服左肩，右膝著地，合掌向佛，偈贊問曰：

「天王緊那羅，　　娑婆世界主， 　大梵天王聲，　　命命之音聲， 　音樂諸天聲，　　貪瞋癡寂靜， 　世界皆生愛，　　無垢人王

【現代漢語翻譯】 現代漢語譯本：'行，女子能夠修行，這真是非常稀有的。'

得無垢女隨即發誓說：'大德目連！我未來世將成就如來應正遍知（如來十號之一，意為完全覺悟者），與如今的世尊沒有差別。如果我所說真實不虛，就讓這三千大千世界發生六種震動，並且沒有一個眾生感到恐懼。我今天所說的是實話，如果我能夠像佛所說的那樣具足修行，現在就應當降下天花，天上的樂器自然發出聲音，我的女子之身轉變為男子之身。'

得無垢女說完這些話后，立刻三千大千世界發生六種震動，天上的樂器自然發出聲音，降下各種天花。得無垢女的女子之身轉變為男子之身，如同十六歲端正的童子，所有人都看見了。

這時，尊者大目犍連對如來說：'希有啊，世尊！依我理解，菩薩從最初發心直到成就佛道，這位得無垢女的神通最為第一，有如此大的力量，如此大的體魄，如此真實地住持，這些所見所聞的因緣，都非常殊勝。'

說完這些話后，佛說：'是的，是的！目連！正如你所說，菩薩從最初發心直到成就佛道，他們是世間天人的福田，超越一切聲聞緣覺（佛教修行者）。'

這時，佛陀微笑——這是諸佛的常態，當微笑時，就會有若干無量種顏色，各種不同的顏色，青、黃、赤、白、紅、紫、頗梨（水晶）和金寶色的光芒從口中發出，普照無量無數的世界，乃至梵天世界，照耀之後又收回，進入如來的頭頂——這時，尊者阿難從座位上站起來，整理好左肩的衣服，右膝跪地，合掌向佛，用偈頌讚嘆並問道：

'天王緊那羅（天神名），娑婆世界的主宰，大梵天王的聲音，命命鳥的鳴叫聲，音樂諸天的聲音，貪嗔癡都寂靜了，世界都生起愛意，無垢的人王啊！'

【English Translation】 English version: 'Indeed, it is very rare for a woman to be able to practice the Dharma.'

The Immaculate Woman then made a vow, saying: 'Great Venerable Maudgalyayana! In the future, I shall become a Tathagata, an Arhat, a Samyaksambuddha (one of the ten titles of a Buddha, meaning fully enlightened), no different from the World Honored One of today. If this is true and not false, may this three-thousand-great-thousand world tremble in six ways, and may no sentient being feel fear. What I say now is the truth; if I am capable of practicing as the Buddha has taught, then may heavenly flowers rain down, may heavenly music spontaneously arise, and may my female body transform into a male body.'

As soon as the Immaculate Woman had spoken these words, the three-thousand-great-thousand world trembled in six ways, heavenly music spontaneously arose, and various heavenly flowers rained down. The Immaculate Woman's female body transformed into a male body, like a handsome sixteen-year-old youth, and everyone saw it.

At that time, the Venerable Mahāmaudgalyāyana said to the Tathagata: 'It is marvelous, World Honored One! As I understand it, from the initial aspiration of a Bodhisattva to the attainment of Buddhahood, this Immaculate Woman's spiritual powers are the most supreme, with such great strength, such a great form, and such true abiding. These causes and conditions that we have seen and heard are all extraordinary.'

Having spoken these words, the Buddha said: 'So it is, so it is, Maudgalyayana! As you have said, from the initial aspiration of a Bodhisattva to the attainment of Buddhahood, they are the field of merit for gods and humans in the world, surpassing all Sravakas and Pratyekabuddhas (Buddhist practitioners).'

At that time, the Buddha smiled—it is the usual practice of all Buddhas that when they smile, countless colors of various kinds, such as blue, yellow, red, white, pink, purple, crystal, and golden light, emanate from their mouths, illuminating countless worlds, even up to the Brahma world. After illuminating, the light returns and enters the top of the Tathagata's head—at that time, the Venerable Ananda rose from his seat, adjusted his robe over his left shoulder, knelt on his right knee, joined his palms, and praised the Buddha with a verse, asking:

'King Kinnara (a celestial being), the lord of the Saha world, the voice of the Great Brahma King, the sound of the Kalavinka bird, the music of the celestial beings, where greed, hatred, and delusion are stilled, love arises in the world, O Immaculate King!'

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月， 　力功德如海。　　何故放光明， 　復六種動地？　　大地不傾覆， 　空中雨天華，　　見者心愛樂。 　猶如師子王，　　破壞小野干， 　如來能摧壞，　　一切諸外道。 　唯愿牟尼尊，　　今日為我說， 　佛念何因緣，　　何人得大利？ 　億那由他數，　　日月珠光明， 　帝釋娑婆主，　　乃至梵天光， 　從世尊面門，　　出無垢凈光， 　彼十方光明，　　一切皆不現。 　額中滿如月，　　眉間凈無垢， 　明若秋日月，　　分陀華無異， 　猶如電光發，　　螢火星不現。 　釋迦牟尼尊，　　映蔽諸外道， 　如來今放光，　　何人得利益？」

尊者阿難，如是說已。佛言：「阿難！此得無垢如實住持，轉女人身得成男子，汝為見不？」

阿難答言：「已見。世尊！」

佛言：「阿難！此得無垢菩薩，於八十千阿僧祇劫行菩提行，求阿耨多羅三藐三菩提，於六十千阿僧祇佛所行菩提行，文殊師利童子菩薩，爾乃於後發菩提心。如文殊師利等八十千菩薩，若佛世界功德莊嚴，如得無垢菩薩一佛世界功德莊嚴。」

爾時尊者大目揵連，語得無垢菩薩言：「善男子！若仁如是久遠已來行菩提行，求阿耨多羅三藐三菩提，如是女身何以不轉？」

得無垢言

【現代漢語翻譯】 現代漢語譯本 月亮的光輝，功德如大海一般深廣。 為何會放出光明，又引發六種震動？ 大地沒有傾覆，空中飄落天花， 見到的人都心生喜愛和快樂。 猶如獅子王，能摧毀小野獸， 如來也能摧毀，一切外道。 唯愿牟尼尊（釋迦牟尼佛的尊稱），今天為我解說， 佛陀唸誦何種因緣，何人能獲得大利益？ 億那由他（極大的數量單位）數的，日月珠的光明， 帝釋（天神之王）娑婆主（娑婆世界的統治者），乃至梵天（色界天之主）的光芒， 從世尊的面門，發出無垢清凈的光芒， 那十方世界的光明，一切都無法顯現。 額頭中間飽滿如月，眉間清凈無垢， 明亮如同秋天的日月，與分陀利花（白蓮花）無異， 猶如閃電般的光芒，螢火蟲和星光都無法顯現。 釋迦牟尼尊（釋迦牟尼佛的尊稱），遮蔽了所有外道的光芒， 如來今天放出光明，何人能獲得利益？」

尊者阿難，這樣說完之後。佛陀說：「阿難！這位得無垢（菩薩名）能如實安住，轉變女身成為男子，你看到了嗎？」

阿難回答說：「已經看到了，世尊！」

佛陀說：「阿難！這位得無垢菩薩，在八十千阿僧祇劫（極長的時間單位）中修行菩薩道，求證阿耨多羅三藐三菩提（無上正等正覺），在六十千阿僧祇佛所修行菩薩道，文殊師利（菩薩名）童子菩薩，在那之後才發菩提心。像文殊師利等八十千菩薩，如果佛的世界功德莊嚴，也比不上得無垢菩薩一個佛世界的功德莊嚴。」

這時，尊者大目犍連（佛陀十大弟子之一），對得無垢菩薩說：「善男子！如果仁者如此久遠以來修行菩薩道，求證阿耨多羅三藐三菩提，為何女身還不轉變？」

得無垢說

【English Translation】 English version The moon's power and merit are as vast as the sea. Why does it emit light and cause six kinds of earth tremors? The earth does not collapse, and heavenly flowers rain down from the sky, Those who see it feel love and joy in their hearts. Like a lion king, who can destroy small jackals, The Tathagata (Buddha) can also destroy all the heretics. May the Muni (Sage, referring to Buddha) be willing to explain to me today, What are the causes and conditions of the Buddha's contemplation, and who can obtain great benefits? The light of billions of nayutas (a large number) of suns, moons, and jewels, The light of Indra (king of gods), the lord of the Saha world, and even the light of Brahma (god of the Brahma realm), From the World Honored One's (Buddha's) face, pure and immaculate light emanates, The light of the ten directions, all of them disappear. The center of the forehead is full like the moon, the space between the eyebrows is pure and immaculate, Bright like the autumn sun and moon, no different from a pundarika flower (white lotus), Like a flash of lightning, fireflies and stars cannot be seen. Shakyamuni (Buddha) obscures the light of all heretics, The Tathagata emits light today, who will receive the benefits?」

Venerable Ananda, having spoken thus. The Buddha said, 「Ananda! This 'Gained Immaculate' (a Bodhisattva's name) is able to abide in truth, transforming from a woman's body into a man's, have you seen it?」

Ananda replied, 「I have seen it, World Honored One!」

The Buddha said, 「Ananda! This 'Gained Immaculate' Bodhisattva has practiced the Bodhisattva path for eighty thousand asankhyeya kalpas (extremely long periods of time), seeking Anuttara-samyak-sambodhi (supreme enlightenment), and practiced the Bodhisattva path under sixty thousand asankhyeya Buddhas. Manjushri (a Bodhisattva's name) Bodhisattva, only after that, generated the Bodhi mind. If the merit and adornment of the Buddha world of eighty thousand Bodhisattvas like Manjushri, it would not equal the merit and adornment of one Buddha world of the 'Gained Immaculate' Bodhisattva.」

At that time, Venerable Mahamogallana (one of the Buddha's ten great disciples), said to the 'Gained Immaculate' Bodhisattva, 「Good man! If you have practiced the Bodhisattva path for such a long time, seeking Anuttara-samyak-sambodhi, why has your female body not yet transformed?」

Gained Immaculate said

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：「大德目連！菩提覺者非女人身、非男子身。何以故？菩提不生，非身心覺。」

爾時文殊師利童子作如是言：「希有世尊！此得無垢菩薩摩訶薩，乃能解此甚深解脫。」

佛言：「文殊師利！如得無垢菩薩，六十億佛所，行於梵行，修空三昧，滿八十千阿僧祇劫，修無生忍，於三十億佛所，難問彼佛已，說得無垢菩薩甚深解脫，諸菩薩中最為第一，衣食供養八十億佛，問此論義辯才法門。文殊師利！若善男子，若善女人！聞此法門，受持讀誦為他廣說，彼人如是得福甚多。何以故？此法門者得入菩提具足因緣。」

爾時文殊師利白佛言：「世尊！當以何名名此法門？我當云何而奉持之？」

佛言：「文殊師利！此法門者名『論義辯才』，如是受持；名『得無垢法門』，如是受持。」

佛說是時，有八十億那由他眾生，諸天人等一切不退，決定當得阿耨多羅三藐三菩提。

爾時辯聚菩薩摩訶薩白佛言：「世尊！世尊！得無垢菩薩摩訶薩，幾時當得阿耨多羅三藐三菩提覺？」

佛言：「善男子！是得無垢菩薩摩訶薩，過不可數百千阿僧祇劫，當得作佛，號無垢笑憶念幢王如來、應、正遍知，世界名曰無量凈妙功德莊嚴，彼國無有聲聞、緣覺，過天富樂。」

爾時得

【現代漢語翻譯】 現代漢語譯本： 「大德目連（Maudgalyayana）！菩提覺者（Bodhi，覺悟者）不是女人身，也不是男子身。為什麼呢？因為菩提（Bodhi，覺悟）不生不滅，它不是身心所能覺知的。」

這時，文殊師利（Manjusri）童子這樣說道：『稀有啊，世尊！這位得無垢菩薩摩訶薩（Vimalakirti Bodhisattva Mahasattva，大菩薩），才能理解這甚深的解脫之道。』

佛說：『文殊師利！這位得無垢菩薩，在六十億佛的座下，修行梵行（Brahmacarya，清凈行），修習空三昧（Sunyata Samadhi，空性禪定），圓滿了八十千阿僧祇劫（Asankhyeya Kalpa，無數大劫），修習無生忍（Anutpattika-dharma-ksanti，對無生之法的忍耐），在三十億佛的座下，向那些佛陀請教之後，才說出得無垢菩薩的甚深解脫之道，在所有菩薩中最為第一。他供養了八十億佛的衣食，並請教了關於論義辯才的法門。文殊師利！如果善男子或善女人，聽聞這個法門，受持讀誦，併爲他人廣說，這個人將獲得非常多的福報。為什麼呢？因為這個法門能夠讓人進入菩提，具足成佛的因緣。』

這時，文殊師利向佛說道：『世尊！這個法門應當叫什麼名字呢？我應當如何奉持它呢？』

佛說：『文殊師利！這個法門名為「論義辯才」，應當這樣受持；也名為「得無垢法門」，應當這樣受持。』

佛陀說這些話的時候，有八十億那由他（Nayuta，極大的數字）的眾生，包括諸天人等，都達到了不退轉的境界，決定能夠證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。

這時，辯聚菩薩摩訶薩（Pratibhana-kuta Bodhisattva Mahasattva）向佛說道：『世尊！世尊！得無垢菩薩摩訶薩，什麼時候才能證得阿耨多羅三藐三菩提的覺悟呢？』

佛說：『善男子！這位得無垢菩薩摩訶薩，經過不可計數百千阿僧祇劫之後，將會成佛，佛號為無垢笑憶念幢王如來（Vimalahasa-smriti-dhvaja-raja Tathagata），應供，正遍知，他的世界名為無量凈妙功德莊嚴，那個國度沒有聲聞（Sravaka，聲聞乘的修行者）和緣覺（Pratyekabuddha，獨覺乘的修行者），比天上的富樂還要殊勝。』

這時，得

【English Translation】 English version: 『Great Maudgalyayana! A Bodhi-awakened one (Bodhi, the awakened one) is neither a woman nor a man. Why? Because Bodhi (awakening) is unborn, it is not a perception of body and mind.』

At that time, the youth Manjusri spoke thus: 『Rare, O World Honored One! This Vimalakirti Bodhisattva Mahasattva (great Bodhisattva) is able to understand this profound liberation.』

The Buddha said: 『Manjusri! This Vimalakirti Bodhisattva, in the presence of sixty billion Buddhas, practiced Brahmacarya (pure conduct), cultivated Sunyata Samadhi (emptiness meditation), completed eighty thousand Asankhyeya Kalpas (countless great eons), cultivated Anutpattika-dharma-ksanti (patience with the unarisen dharma), and after questioning those Buddhas in the presence of thirty billion Buddhas, spoke of the profound liberation of Vimalakirti Bodhisattva, being the foremost among all Bodhisattvas. He offered clothing and food to eighty billion Buddhas and inquired about the Dharma of eloquence in debate. Manjusri! If a good man or a good woman hears this Dharma, upholds, recites, and widely explains it to others, that person will gain much merit. Why? Because this Dharma enables one to enter Bodhi and fulfill the conditions for Buddhahood.』

At that time, Manjusri said to the Buddha: 『World Honored One! What should this Dharma be called? How should I uphold it?』

The Buddha said: 『Manjusri! This Dharma is called 「Eloquence in Debate,」 thus you should uphold it; it is also called 「The Vimalakirti Dharma,」 thus you should uphold it.』

When the Buddha spoke these words, eighty billion Nayutas (a very large number) of beings, including gods and humans, all reached the state of non-retrogression, and were determined to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment).

At that time, Pratibhana-kuta Bodhisattva Mahasattva said to the Buddha: 『World Honored One! World Honored One! When will Vimalakirti Bodhisattva Mahasattva attain the awakening of Anuttara-samyak-sambodhi?』

The Buddha said: 『Good man! This Vimalakirti Bodhisattva Mahasattva, after countless hundreds of thousands of Asankhyeya Kalpas, will become a Buddha, named Vimalahasa-smriti-dhvaja-raja Tathagata (Thus Come One), worthy of offerings, perfectly enlightened, his world will be named Immeasurable Pure and Wonderful Merit Adornment, and that land will be without Sravakas (hearers) and Pratyekabuddhas (solitary realizers), surpassing the riches and pleasures of the heavens.』

At that time, the

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無垢菩薩摩訶薩，於世尊前，聞授記已，歡喜踴躍，上升虛空高八十億多羅樹，住虛空中，放大光明，其光遍照千佛世界，世尊頂上八十四千由旬寶華中住，為供養佛，如鳥飛下，繞佛千匝，合掌向佛，於一面坐。

爾時彼五百婆羅門，並梵天婆羅門，見得無垢菩薩前勝神通，身毛肅然，得凈心信，深生愛敬。合掌向佛而說偈言：

「若恭敬如來，　　彼利是大利， 　令何人決定，　　作佛法因緣。 　我婆羅門種，　　前造作惡事， 　見大聲聞師，　　口說不善語。 　今懺悔此罪，　　愿后不受殃， 　見佛子惡說，　　非是賢人語， 　非善得人身，　　虛損他飲食。 　我若不見佛，　　勝妙功德王， 　則與得無垢，　　相隨解奏去。 　以見彼佛子，　　恭敬須臾間， 　我問彼言曰：　　『何處時見佛？』 　彼言：『生七日，　　爾時聞佛名。』 　彼說佛功德，　　實體不異聞。 　我聞彼佛名，　　深生凈信心， 　一切皆欲去，　　向無上菩提。 　我前福因緣，　　得聞佛名稱， 　來向釋師子，　　頭面禮佛足。 　求見佛禮拜，　　聞于無上法， 　見此二足尊，　　得脫一切苦。 　若佛釋師子，　　實語人說法， 　我學彼佛法，　　得佛法因緣。 　女聞佛法故，　

【現代漢語翻譯】 現代漢語譯本 無垢菩薩摩訶薩（Mahasattva，偉大的菩薩），在世尊（釋迦牟尼佛）面前，聽聞了授記（預言未來成佛）后，歡喜踴躍，上升到虛空中，高度達到八十億多羅樹（tala tree，一種高大的樹）的高度，停留在虛空中，放出巨大的光明，這光明遍照整個千佛世界。他停留在世尊頭頂上八十四千由旬（yojana，古印度長度單位）的寶華之中，爲了供養佛陀，像鳥一樣飛落下來，繞佛千匝（匝，圈），合掌向佛，在一旁坐下。 那時，那五百位婆羅門（Brahmin，印度教祭司），以及梵天婆羅門（Brahma Brahmin，信仰梵天的婆羅門），看到無垢菩薩展現出如此殊勝的神通，都感到毛骨悚然，內心生起清凈的信心，深深地愛戴和敬仰。他們合掌向佛，並以偈頌說道： 『如果能恭敬如來（Tathagata，佛的稱號），那利益是最大的利益，能讓什麼人決定，作為佛法的因緣呢？我們婆羅門種姓，之前造作了惡事，見到大聲聞師（Sravaka，佛陀的弟子），口出不善之語。現在懺悔這些罪過，希望以後不再遭受災殃。見到佛子（Buddha's son，菩薩）說惡語，這不是賢人所為，不是善於獲得人身，白白浪費他人的飲食。如果我們沒有見到佛，這位殊勝功德之王，就會和無垢菩薩一起離開。因為見到這位佛子，在須臾之間就如此恭敬，我問他：『你何時見到佛的？』他回答說：『出生七天，那時就聽聞了佛的名號。』他所說的佛的功德，和我們聽聞的沒有差別。我們聽聞佛的名號，內心深生清凈的信心，都想前往，追求無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）。我們前世的福德因緣，使我們能夠聽聞佛的名稱，來到釋迦獅子（Sakya Simha，釋迦牟尼佛的尊稱）面前，頭面禮拜佛足。祈求能夠見到佛並禮拜，聽聞無上的佛法，見到這位二足尊（Dvipada-uttama，佛的尊稱），就能脫離一切痛苦。如果佛陀釋迦獅子，說真實的話，為人們說法，我將學習佛的教法，獲得佛法的因緣。女人因為聽聞佛法，』

【English Translation】 English version The Bodhisattva Mahasattva (great being) Vimala, having heard the prophecy (prediction of future Buddhahood) in the presence of the World Honored One (Shakyamuni Buddha), rejoiced and leaped up, ascending into the sky to a height of eighty billion tala trees (a tall tree), and remained in the sky, emitting great light that illuminated the entire thousand-Buddha world. He stayed within a jeweled flower eighty-four thousand yojanas (ancient Indian unit of distance) above the World Honored One's head, and in order to make offerings to the Buddha, he flew down like a bird, circling the Buddha a thousand times, joined his palms, and sat down to one side. At that time, the five hundred Brahmins (Hindu priests), and the Brahma Brahmins (Brahmins who believe in Brahma), seeing the extraordinary spiritual powers displayed by the Bodhisattva Vimala, were filled with awe, and their hearts were filled with pure faith, deep love, and respect. They joined their palms towards the Buddha and spoke in verses: 'If one reveres the Tathagata (title of the Buddha), that benefit is the greatest benefit, who can be determined to make the cause and condition for the Buddha's Dharma? We, of the Brahmin caste, previously committed evil deeds, and when we saw the great Sravaka (Buddha's disciple) teachers, we spoke unkind words. Now we repent of these sins, hoping not to suffer misfortune in the future. Seeing the Buddha's son (Bodhisattva) speak evil words, this is not the behavior of a wise person, it is not good to have obtained a human body, and it is a waste of others' food. If we had not seen the Buddha, the king of supreme merit, we would have left with Vimala. Because we saw this Buddha's son, who was so respectful in a moment, I asked him: 'When did you see the Buddha?' He replied: 'Seven days after birth, I heard the Buddha's name at that time.' The merits of the Buddha that he spoke of were no different from what we had heard. When we heard the Buddha's name, we developed deep pure faith in our hearts, and we all want to go and seek Anuttara-samyak-sambodhi (supreme enlightenment). Our past meritorious causes and conditions have enabled us to hear the name of the Buddha, and we have come before the Sakya Simha (lion of the Sakya clan, a title of Shakyamuni Buddha), to bow our heads and pay homage at the Buddha's feet. We pray to see the Buddha and pay homage, to hear the supreme Dharma, and seeing this Dvipada-uttama (best of two-legged beings, a title of the Buddha), we can be freed from all suffering. If the Buddha, the Sakya Simha, speaks truthfully and teaches the Dharma to people, I will learn the Buddha's teachings and obtain the cause and condition for the Buddha's Dharma. Because women hear the Buddha's Dharma,'

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得無上菩提， 　我今入實法，　　菩薩行道門， 　我信入佛法，　　當得世間勝。 　彼堅固心知，　　憶念牟尼尊， 　聖知阿難問，　　授一切人記。」

爾時世尊，而說偈言：

「此等五百人，　　梵天婆羅門， 　彼一切同時，　　當得成佛道。 　於八十億劫，　　不作諸惡行， 　於一一劫中，　　得見億如來。 　過去已供養，　　滿足五百佛， 　此後復得見，　　億佛坐菩提。 　供養僧福田，　　八十億比丘， 　廣為諸眾生，　　說如是法門。 　次第一切得，　　寂靜涅槃樂。」

佛說此經已，辯聚菩薩摩訶薩、得無垢菩薩摩訶薩等一切菩薩，彼諸聲聞，彼婆羅門，波斯匿王憍薩羅主，及諸天人並阿修羅、乾闥婆等，聞世尊說，歡喜奉行。

得無垢女經

【現代漢語翻譯】 現代漢語譯本 證得無上菩提（無上的覺悟）， 我今進入真實之法，菩薩所修行的道路， 我信入佛法，必將獲得世間殊勝的成就。 他們堅定內心，憶念牟尼尊（釋迦牟尼佛）， 聖者阿難（佛陀的弟子）發問，為一切人授記（預言未來成佛）。

這時，世尊（釋迦牟尼佛）以偈頌說道：

『這五百人，梵天（印度教神祇）和婆羅門（印度教祭司）， 他們都將同時，成就佛道。 在八十億劫（極長的時間單位）中，不做任何惡行， 在每一劫中，都能見到億萬如來（佛的稱號）。 過去已經供養，圓滿了五百佛， 此後還將見到，億萬佛陀坐于菩提樹下。 供養僧眾這片福田，八十億比丘（出家男子）， 廣泛地為眾生，宣說這樣的法門。 依次一切都將獲得，寂靜涅槃（解脫）的快樂。』

佛陀說完此經后，辯聚菩薩摩訶薩（大菩薩）、得無垢菩薩摩訶薩等一切菩薩，以及那些聲聞（佛陀的弟子），那些婆羅門，波斯匿王（古印度國王）憍薩羅（古印度國名）之主，以及諸天人、阿修羅（非天神）、乾闥婆（天上的樂神）等，聽聞世尊所說，歡喜奉行。

《得無垢女經》

【English Translation】 English version Having attained Anuttara-samyak-sambodhi (supreme enlightenment), I now enter the true Dharma, the path of practice for Bodhisattvas, I believe in entering the Buddha's Dharma, and will surely attain the supreme in this world. They, with firm hearts, remember Muni (Shakyamuni Buddha), The holy Ananda (Buddha's disciple) asks, and bestows predictions of Buddhahood upon all.

At that time, the World Honored One (Shakyamuni Buddha) spoke in verses:

'These five hundred people, Brahma (Hindu deity) and Brahmins (Hindu priests), They will all simultaneously, attain the path of Buddhahood. In eighty billion kalpas (extremely long time units), they will not commit any evil deeds, In each kalpa, they will see billions of Tathagatas (title of a Buddha). In the past, they have already made offerings, fulfilling five hundred Buddhas, After this, they will again see, billions of Buddhas sitting under the Bodhi tree. Making offerings to the Sangha, the field of merit, eighty billion Bhikkhus (ordained monks), Extensively for all beings, they will preach such Dharma. In due order, all will attain, the joy of peaceful Nirvana (liberation).'

After the Buddha finished speaking this sutra, the Bodhisattva Mahasattvas (great Bodhisattvas) such as Bianju Bodhisattva Mahasattva, and De Wu Gou Bodhisattva Mahasattva, all the Sravakas (Buddha's disciples), those Brahmins, King Prasenajit (ancient Indian king), the ruler of Kosala (ancient Indian kingdom), and all the Devas (gods), Asuras (demigods), Gandharvas (celestial musicians), etc., having heard what the World Honored One said, joyfully practiced it.

The Sutra of the Immaculate Woman

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