T14n0480_佛說月上女經

大正藏第 14 冊 No. 0480 佛說月上女經

No. 480

佛說月上女經卷上

隋天竺三藏法師阇那崛多譯

如是我聞：

一時，佛在毗耶離國大樹林中草茅精舍，與大比丘五百人俱，皆阿羅漢。復有菩薩八千人俱，皆是大德，有大威力、有大神通，悉皆受持諸陀羅尼，得無礙辯、得諸禪定、得無生忍，具足五通，所言真實無有虛妄，離諸譽毀。於己眷屬及以利養悉不染著，不求報故為人說法，得深法忍能度彼岸，具足無畏已過魔事無有業結。于諸法性無有疑滯，無量百千那由他劫修行成就，恒以悅色慰喻行者終無顰蹙，善巧辭句心不變改辯說無窮，亦皆成就平等忍法。能于大眾說法無畏，說一法句過百千億那由他劫，得巧方便無盡智慧，知諸三世猶如幻化，亦如陽焰、如水中月、如夢如星、如空谷響。知諸法性空無相願心常寂滅，住真如法離諸取捨；既得無量智巧方便，亦知眾心所行智巧方便之事，隨所化處悉皆能為演說諸法。于眾生心無有損害離諸愛染，無復煩惱具足忍行。于諸法性皆悉了知，已得成於諸佛剎土莊嚴之事，恒常成就念佛三昧；亦能成就勸請佛智，能斷種種煩惱諸使。于諸三昧三摩缽帝遊戲其中；亦悉能得智巧方便。其名曰：文殊師利童子菩

【現代漢語翻譯】 現代漢語譯本

大藏經第14冊 No. 0480 佛說月上女經

No. 480

佛說月上女經卷上

隋朝天竺三藏法師阇那崛多譯

如是我聞：

一時，佛陀住在毗耶離國（Vaishali，古印度城市）大樹林中的草茅精舍，與五百位大比丘（bhiksu，佛教出家男眾）在一起，他們都是阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）。還有八千位菩薩（Bodhisattva，立志成佛的修行者）與佛陀同在，他們都是具有高尚品德的人，擁有強大的威力和神通，全部受持各種陀羅尼（Dharani，總持法門，以簡短的咒語包含深奧的佛法），獲得無礙的辯才，證得各種禪定（Dhyana，精神集中和冥想的狀態），獲得無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的深刻理解和接受），具備五種神通（Abhijna，超自然能力），所說的話真實不虛，遠離各種讚譽和誹謗。他們對於自己的眷屬以及利益供養都不執著，不求回報地為人說法，獲得深刻的法忍，能夠度過生死輪迴的此岸到達涅槃的彼岸，具備無畏的精神，已經超越了魔的干擾，沒有業力的束縛。對於諸法的本性沒有疑惑和滯礙，經過無量百千那由他（Nayuta，極大的數字單位）劫的修行，最終成就，總是以喜悅的表情安慰修行者，從不皺眉，善於運用巧妙的言辭，內心不變，辯才無盡，也都成就了平等忍法。能夠在眾人面前無畏地說法，說一句佛法，其功德超過百千億那由他劫，獲得巧妙的方便法門和無盡的智慧，了知過去、現在、未來三世猶如幻化，也像陽焰、像水中月、像夢、像星星、像空谷的迴響。了知諸法的本性是空、無相、無愿，內心常處於寂滅的狀態，安住于真如法（Tathata，事物的真實本性），遠離各種取捨；既已獲得無量的智慧和巧妙的方便法門，也知道眾生的心念和行為，以及相應的智慧和方便法門，能夠根據所教化的地方，為眾生演說各種佛法。對於眾生的心念沒有損害，遠離各種愛慾和染著，不再有煩惱，具備忍辱的修行。對於諸法的本性都完全瞭解，已經成就了諸佛剎土（Buddha-kshetra，佛所居住的清凈國土）的莊嚴，恒常成就念佛三昧（Buddhanusmrti-samadhi，專注憶念佛陀的禪定）；也能成就勸請佛陀住世的智慧，能夠斷除種種煩惱和使人產生煩惱的因素。在各種三昧（Samadhi，精神專注的狀態）和三摩缽帝（Samapatti，等至，與三昧相應的精神狀態）中自由自在，也都能獲得智慧和巧妙的方便法門。他們的名字是：文殊師利（Manjusri，智慧的象徵）童子菩

【English Translation】 English version

Taisho Tripitaka Volume 14 No. 0480 The Sutra of the Moon-like Woman Spoken by the Buddha

No. 480

The Sutra of the Moon-like Woman Spoken by the Buddha, Volume 1

Translated by Tripiṭaka Master Jñānagupta of India during the Sui Dynasty

Thus have I heard:

At one time, the Buddha was dwelling in a thatched cottage in the Great Tree Forest in the country of Vaishali (ancient Indian city), together with five hundred great bhikshus (Buddhist monks), all of whom were Arhats (enlightened beings who have extinguished all defilements). There were also eight thousand Bodhisattvas (beings who aspire to Buddhahood) with the Buddha, all of whom were of great virtue, possessed great power and great supernormal abilities, all upheld various Dharanis (mantras that encapsulate profound teachings), attained unobstructed eloquence, attained various Dhyanas (states of meditative absorption), attained the Acceptance of the Non-arising of Dharmas (deep understanding and acceptance of the non-arising and non-ceasing nature of all phenomena), possessed the five supernormal powers (Abhijna), spoke truthfully without falsehood, and were free from praise and blame. They were not attached to their own relatives or to gains and offerings, and taught the Dharma to others without seeking reward, attained deep Acceptance of the Dharma, were able to cross the shore of samsara to the other shore of Nirvana, possessed fearlessness, had overcome the works of Mara (the demon), and had no karmic ties. They had no doubts or hesitations about the nature of all dharmas, had accomplished their practice through countless hundreds of thousands of nayutas (a very large number) of kalpas (eons), always comforted practitioners with a pleasant countenance, never frowning, were skilled in eloquent speech, their minds unwavering, their eloquence inexhaustible, and they had all attained the Dharma of Equal Acceptance. They were able to fearlessly preach the Dharma in the assembly, and the merit of speaking one phrase of the Dharma exceeded hundreds of thousands of billions of nayutas of kalpas, attained skillful means and inexhaustible wisdom, and knew that all three times (past, present, and future) were like illusions, like mirages, like the moon in water, like dreams, like stars, like echoes in empty valleys. They knew that the nature of all dharmas is emptiness, signlessness, and wishlessness, their minds were always in a state of quiescence, abiding in the Suchness (Tathata, the true nature of things), free from all grasping and rejection; having attained immeasurable wisdom and skillful means, they also knew the thoughts and actions of sentient beings, as well as the corresponding wisdom and skillful means, and were able to expound the various dharmas according to the place where they were teaching. They caused no harm to the minds of sentient beings, were free from all love and attachment, had no more afflictions, and possessed the practice of patience. They fully understood the nature of all dharmas, had accomplished the adornment of the Buddha-ksetras (pure lands of the Buddhas), constantly attained the Samadhi of Buddha-recollection (Buddhanusmrti-samadhi); and were also able to accomplish the wisdom of requesting the Buddha to remain in the world, and were able to cut off all kinds of afflictions and causes of afflictions. They played freely in the various Samadhis (states of mental concentration) and Samapattis (states of absorption corresponding to Samadhi); and were also able to attain skillful means and wisdom. Their names were: Manjusri (symbol of wisdom) Bodhi-

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薩摩訶薩、觀世音菩薩、大勢至菩薩、難有菩薩、香象菩薩、不捨擔菩薩、日藏菩薩、陀羅尼菩薩、放香光菩薩、雷音菩薩、分別金光明決定王菩薩、那羅延菩薩、寶才菩薩、寶印手菩薩、虛空藏菩薩、喜王菩薩、喜見菩薩、度眾生菩薩、常精進菩薩、常喜根菩薩、破惡道菩薩、金剛游步菩薩、三界游步菩薩、行不動菩薩、不空見菩薩、功德藏菩薩、蓮華德菩薩、如香象菩薩、得深智辯菩薩、大辯菩薩、法上生菩薩、諸法無疑德菩薩、師子游步菩薩、散諸恐怖菩薩、蔽塞諸障菩薩、師子吼音菩薩、非不言菩薩、辯聚菩薩、彌勒菩薩摩訶薩等而為上首；復有如是百千菩薩摩訶薩俱。

爾時世尊在毗耶離大樹林中草茅精舍。時，諸國王大臣百官、大富長者婆羅門等，居士人民遠來商客，皆悉尊重恭敬奉侍。

爾時，彼城有離車，名毗摩羅詰，其家巨富資財無量，倉庫豐盈不可稱數，四足二足諸畜生等悉皆充溢。其人有妻名曰無垢，可喜端正形貌姝美女相具足。然彼婦人於時懷妊滿足九月，便生一女姿容端正，身體圓足觀者無厭。其女生時有大光明，照其家內處處充滿。如是生時大地震動，其家門外所有樹木，並出酥油自然流溢。毗耶離城一切大鼓及諸小鼓，種種音樂不作自鳴，上徹虛空天雨眾華，于其宅內四

【現代漢語翻譯】 現代漢語譯本： 薩摩訶薩（偉大的菩薩）、觀世音菩薩（觀照世間聲音的菩薩）、大勢至菩薩（以智慧之光普照一切，令眾生解脫血光刀兵之災的菩薩）、難有菩薩、香象菩薩、不捨擔菩薩、日藏菩薩、陀羅尼菩薩（總持一切法門的菩薩）、放香光菩薩、雷音菩薩、分別金光明決定王菩薩、那羅延菩薩（毗濕奴神）、寶才菩薩、寶印手菩薩、虛空藏菩薩（智慧如虛空般無盡的菩薩）、喜王菩薩、喜見菩薩、度眾生菩薩、常精進菩薩、常喜根菩薩、破惡道菩薩、金剛游步菩薩、三界游步菩薩、行不動菩薩、不空見菩薩、功德藏菩薩、蓮華德菩薩、如香象菩薩、得深智辯菩薩、大辯菩薩、法上生菩薩、諸法無疑德菩薩、師子游步菩薩、散諸恐怖菩薩、蔽塞諸障菩薩、師子吼音菩薩、非不言菩薩、辯聚菩薩、彌勒菩薩摩訶薩（未來佛）等為上首；還有像他們一樣的成百上千的菩薩摩訶薩聚集在一起。

當時，世尊在毗耶離（古印度城市）大樹林中的草茅精舍。當時，各國王、大臣百官、大富長者、婆羅門（古印度祭司）等，以及當地居民和遠道而來的商人，都非常尊重、恭敬地侍奉著世尊。

當時，在那座城市裡，有一位離車人，名叫毗摩羅詰（無垢稱），他家非常富有，擁有數不清的財富，倉庫里堆滿了各種各樣的東西，各種四足和兩足的牲畜也應有盡有。他有一個妻子，名叫無垢，她容貌美麗端莊，擁有令人喜愛的美麗外貌。當時，這位婦人已經懷孕九個月了，生下了一個女兒，姿容端正，身體圓潤豐滿，讓人百看不厭。這個女孩出生的時候，有巨大的光明照亮了她的家，到處都充滿了光明。在她出生的時候，大地也發生了震動，她家門外的所有樹木都流出了酥油。毗耶離城裡所有的大鼓和小鼓，以及各種各樣的音樂，都不用人敲打就自己響了起來，聲音傳到天空，天空中下起了各種各樣的花，在她家宅院的四

【English Translation】 English version: The Mahasattvas, Avalokiteshvara Bodhisattva (the Bodhisattva who contemplates the sounds of the world), Mahasthamaprapta Bodhisattva (the Bodhisattva whose light of wisdom illuminates all, liberating beings from the calamities of blood, light, and weaponry), Rare Bodhisattva, Fragrant Elephant Bodhisattva, Unrelenting Burden Bodhisattva, Sun Treasury Bodhisattva, Dharani Bodhisattva (the Bodhisattva who upholds all Dharmas), Emitting Fragrant Light Bodhisattva, Thunder Sound Bodhisattva, Discriminating Golden Light Decisive King Bodhisattva, Narayana Bodhisattva (Vishnu), Treasure Talent Bodhisattva, Treasure Seal Hand Bodhisattva, Akasagarbha Bodhisattva (the Bodhisattva whose wisdom is as boundless as space), Joy King Bodhisattva, Joyful Sight Bodhisattva, Delivering Sentient Beings Bodhisattva, Constant Diligence Bodhisattva, Constant Joy Root Bodhisattva, Breaking Evil Paths Bodhisattva, Vajra Walking Bodhisattva, Three Realms Walking Bodhisattva, Unmoving Practice Bodhisattva, Unempty Sight Bodhisattva, Merit Treasury Bodhisattva, Lotus Virtue Bodhisattva, Like Fragrant Elephant Bodhisattva, Obtaining Profound Wisdom Eloquence Bodhisattva, Great Eloquence Bodhisattva, Dharma Ascending Bodhisattva, All Dharmas Undoubted Virtue Bodhisattva, Lion Walking Bodhisattva, Scattering All Terrors Bodhisattva, Obstructing All Obstacles Bodhisattva, Lion's Roar Sound Bodhisattva, Not Non-Speaking Bodhisattva, Eloquence Gathering Bodhisattva, Maitreya Bodhisattva Mahasattva (the future Buddha) and others were the leaders; and there were hundreds of thousands of Bodhisattva Mahasattvas gathered together like them.

At that time, the World Honored One was in the great tree forest of Vaishali (an ancient Indian city), in a thatched cottage. At that time, the various kings, ministers, officials, wealthy elders, Brahmins (ancient Indian priests), and local residents, as well as merchants from afar, all respectfully and reverently served the World Honored One.

At that time, in that city, there was a Licchavi named Vimalakirti (Immaculate Glory), whose family was extremely wealthy, possessing countless riches, with warehouses filled with all kinds of things, and all kinds of four-legged and two-legged livestock in abundance. He had a wife named Immaculate, who was beautiful and dignified, possessing a pleasing and beautiful appearance. At that time, this woman was nine months pregnant and gave birth to a daughter, whose appearance was dignified and whose body was round and full, pleasing to the eye. When this girl was born, a great light illuminated her home, filling every place. At the time of her birth, the earth also shook, and all the trees outside her house flowed with ghee. All the large and small drums in the city of Vaishali, as well as all kinds of music, sounded on their own without being struck, the sound reaching the sky, and various flowers rained down in her courtyard.

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角各有伏藏自開，微密雜寶皆悉出現。其女當生不曾啼哭，即便舉手合十指掌，而說偈言：

「由昔不造諸惡業，　　今得如是清凈身； 　若當造作惡業者，　　不生在此大豪貴。 　故由昔斷諸惡行，　　好施調順不放逸； 　恭敬嚴重所尊故，　　方得生此賢善家。 　我念往昔迦葉佛，　　乞食來入毗耶離； 　我在樓上見彼尊，　　如是見已心清凈。 　我心既得清凈已，　　供養尊重彼如來； 　爾時現在無香華，　　涂香末香飲食等。 　遂即聞于空中聲，　　佛於世間不求報； 　慈愍一切諸眾生，　　是故遊行來乞食。 　汝欲供養彼尊者，　　當發無上菩提心； 　比於三界設供養，　　不如信發道心者。 　我聞如是空聲已，　　復見諸佛微妙相； 　遂發不動菩提心，　　從於樓上墜身下。 　住空高一多羅樹，　　復見十方一切佛； 　猶如雜寶須彌山，　　迦葉佛身亦復爾。 　是時諸佛神力故，　　曼陀羅花滿我手； 　我時散於迦葉上，　　即成清凈妙花蓋。 　所見十方諸佛者，　　微妙相好莊嚴身； 　我見曼陀羅華蓋，　　亦復同如迦葉上。 　我時空中說是語，　　愿作兩足最勝尊； 　修行乃至塵數劫，　　不獲菩提誓不退。 　天龍乃至非人等，　　八部其數有二千

【現代漢語翻譯】 現代漢語譯本 （女嬰）的每個關節都自然打開，顯露出其中隱藏的各種珍寶。這個女嬰出生時沒有哭泣，而是立即舉起雙手，合攏十個手指，並說了這樣一首偈： 『因為過去沒有造作各種惡業，所以今生才能得到這樣清凈的身體；如果過去造作了惡業，就不會出生在這樣的大富貴之家。 所以因為過去斷除了各種惡行，喜歡佈施，調伏身心，不放縱自己；恭敬尊重所尊敬的人，才能出生在這樣賢善的家庭。 我回憶起過去迦葉佛（Kāśyapa Buddha）來毗耶離（Vaiśālī）城乞食；我當時在樓上看見這位尊者，這樣看見之後內心清凈。 我的內心既然得到了清凈，就想供養尊重這位如來（Tathāgata）；但當時沒有香花，只有涂香、末香和飲食等。 於是就聽見空中的聲音說，佛陀在世間不求回報；只是慈悲憐憫一切眾生，所以才來乞食。 你如果想供養這位尊者，應當發起無上的菩提心（bodhicitta）；比起用三界的所有物品來供養，不如相信並生起道心。 我聽見這樣空中的聲音后，又看見諸佛微妙的相好；於是發起不動搖的菩提心，從樓上跳了下來。 雖然住在高如一棵多羅樹（tāla tree）的空中，卻又看見十方一切諸佛；猶如各種珍寶組成的須彌山（Sumeru），迦葉佛的身軀也是這樣。 當時因為諸佛的神力，曼陀羅花（mandārava flowers）充滿了我的雙手；我當時將花散在迦葉佛的身上，立刻變成清凈美妙的花蓋。 所看見的十方諸佛，都具有微妙的相好莊嚴的身軀；我看見的曼陀羅花蓋，也和迦葉佛身上的一樣。 我當時在空中說了這樣的話，愿將來成為兩足中最尊貴的佛陀；修行直到像微塵一樣多的劫數，如果不能獲得菩提，誓不退轉。 天、龍乃至非人等，八部眾的數量有兩千…』

【English Translation】 English version Each joint of (the infant girl) naturally opened, revealing various hidden treasures within. This infant girl did not cry at birth; instead, she immediately raised her hands, joined her ten fingers together, and spoke this verse: 'Because in the past I did not commit any evil deeds, I am now able to obtain such a pure body; if I had committed evil deeds in the past, I would not have been born into such a wealthy and noble family. Therefore, because in the past I cut off all evil actions, enjoyed giving, tamed my mind, and was not lax; and because I respectfully honored those who are worthy of respect, I was able to be born into this virtuous and good family. I recall that in the past, Kāśyapa Buddha (Kāśyapa Buddha) came to the city of Vaiśālī (Vaiśālī) to beg for food; I saw this venerable one from the upper story, and upon seeing him, my mind became pure. Since my mind had become pure, I wanted to make offerings and respect to this Tathāgata (Tathāgata); but at that time there were no fragrant flowers, only scented oils, powdered perfumes, and food. Then I heard a voice in the air saying that the Buddha does not seek reward in the world; he only has compassion for all sentient beings, and that is why he comes to beg for food. If you wish to make offerings to this venerable one, you should generate the unsurpassed bodhicitta (bodhicitta); compared to making offerings with all the possessions of the three realms, it is better to believe and generate the mind of enlightenment. After hearing this voice in the air, I also saw the subtle and wonderful marks of all the Buddhas; then I generated an unshakeable bodhicitta and jumped down from the upper story. Although dwelling in the air as high as a tāla tree (tāla tree), I also saw all the Buddhas of the ten directions; like Mount Sumeru (Sumeru) composed of various jewels, the body of Kāśyapa Buddha was also like that. At that time, due to the divine power of all the Buddhas, my hands were filled with mandārava flowers (mandārava flowers); I then scattered the flowers on Kāśyapa Buddha, and they immediately transformed into a pure and wonderful flower canopy. The Buddhas of the ten directions that I saw all had subtle and wonderful marks adorning their bodies; the mandārava flower canopy that I saw was also the same as the one on Kāśyapa Buddha. At that time, I spoke these words in the air, wishing to become the most venerable Buddha among the two-legged beings; I vow not to retreat from my practice until I attain enlightenment, even if it takes as many kalpas as there are dust particles. Devas, nāgas, and even non-humans, the eight classes of beings numbered two thousand...'

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； 　聞我如是師子吼，　　亦發無上菩提意。 　我舍三十三天已，　　還來生於閻浮提； 　恒常不失賢善行，　　故勸汝等修福業。 　我在三十三天時，　　供養釋迦牟尼佛； 　今生不為五欲故，　　唯還供養此如來。 　我念宿世諸業報，　　凡經八十九處生； 　所受福德皆如今，　　智者宜應供養佛。」

爾時彼女說此偈已默然而住。其女往昔造諸善根業因緣故，其身自然著諸天服妙寶衣裳，于其身上出妙光明勝於月照，猶如金色耀其家內。然其父母見彼光故，即為立名稱為月上。

爾時月上生未幾時，其身忽然如八歲大，彼女行住坐立之所，其地皆悉光明晃耀，身諸毛孔出栴檀香，口氣香如優缽羅花。毗耶離城所有剎利王公子弟，及諸大臣居士長者婆羅門等，及余大家豪姓種族所有童子，遙聞彼女月上名聲端正可喜世無雙比，聞是事已，彼等悉皆慾火熾然，心懷熱惱遍滿身體，一一皆作如是思惟：「愿得彼女月上為婦。」爾時，一切諸童子等作是念已，皆悉往至毗摩羅詰離車之家，通傳意趣進止參承，各各皆許無量珍寶，駝驢象馬諸財物等；或有共彼離車相見，口脅嚇云：「我當抑奪。」或有呵喝作如是言：「汝今若不與我女者，我必劫汝床褥臥具、財物衣裳身諸瓔珞，一切服飾悉皆

【現代漢語翻譯】 現代漢語譯本： 　　聽聞我這如雄獅般的吼聲，也發起無上的菩提之心。 　　我捨棄三十三天（忉利天），又 తిరిగి 來到閻浮提（我們所居住的這個世界）； 　　恒常不失去賢善的行為，所以勸導你們修習福德。 　　我在三十三天時，供養釋迦牟尼佛（我們這個時代的佛陀）； 　　今生不是爲了五欲的緣故，只是爲了再次供養這位如來（佛陀的稱號之一）。 　　我憶念前世的各種業報，總共經歷了八十九處轉生； 　　所獲得的福德都像現在這樣，有智慧的人應該供養佛。」

當時，這位女子說完這首偈頌后就默默地站立著。這位女子過去所造的各種善根業因的緣故，她的身上自然穿著各種天上的服裝和精美的寶物衣裳，從她的身上發出美妙的光明，勝過月亮的光芒，就像金色的光芒照耀著她的家內。然而她的父母看到這光芒的緣故，就為她取名為月上。

當時，月上出生后沒多久，她的身體忽然像八歲孩童那麼大，她行走、站立、坐臥的地方，地面都充滿光明照耀，身體的每個毛孔都散發出栴檀（一種香木）的香味，口中的氣息像優缽羅花（藍色蓮花）一樣芬芳。毗耶離城（古印度城市名）所有的剎利（印度種姓制度中的第二等級）王公子弟，以及各位大臣、居士、長者、婆羅門（印度種姓制度中的第一等級）等，以及其他大家豪門姓氏種族的所有童子，遠遠地聽到這位月上的名聲，容貌端正可愛，世上沒有可以相比的，聽到這件事後，他們都心中**熾熱，心中充滿熱惱遍佈全身，每個人都這樣想：『希望能夠娶到這位月上為妻。』當時，所有這些童子們這樣想后，都前往毗摩羅詰（人名）離車（古印度的一個部落）的家中，通報自己的意願，進退都小心謹慎，各自都許諾了無數的珍寶，駱駝、驢、象、馬等各種財物；或者有人與這位離車人相見，口頭威脅說：『我將要強行奪取。』或者有人呵斥著說：『你現在如果不把女兒給我，我必定搶劫你的床鋪臥具、財物衣裳和身上各種瓔珞，所有的服飾都搶走。』

【English Translation】 English version: Hearing my lion's roar, They also generate the unsurpassed Bodhi mind. Having relinquished the Trayastrimsa Heaven (the Heaven of Thirty-Three), I return to be born in Jambudvipa (the world we live in); Constantly not losing virtuous conduct, Therefore, I exhort you to cultivate meritorious deeds. When I was in the Trayastrimsa Heaven, I made offerings to Shakyamuni Buddha (the Buddha of our time); In this life, it is not for the sake of the five desires, But only to make offerings again to this Tathagata (one of the titles of the Buddha). I recall the karmic retributions of past lives, Having passed through eighty-nine births; The blessings received are all like now, The wise should make offerings to the Buddha.'

At that time, after the girl spoke this verse, she stood silently. Because of the good roots and karmic causes she had created in the past, her body naturally wore various heavenly garments and exquisite jeweled clothing. From her body emanated a wonderful light, surpassing the light of the moon, like golden light illuminating her home. Because her parents saw this light, they named her Chandra-uttara (Moon-Surpassing).

At that time, not long after Chandra-uttara was born, her body suddenly became like that of an eight-year-old child. Wherever she walked, stood, sat, or lay, the ground was filled with bright light. From every pore of her body emanated the fragrance of sandalwood, and the breath from her mouth was as fragrant as an Utpala flower (blue lotus). All the Kshatriya (the second caste in the Indian caste system) princes and sons of kings in the city of Vaishali (an ancient Indian city), as well as the ministers, laypeople, elders, Brahmins (the first caste in the Indian caste system), and other wealthy and noble families, all the young men, having heard from afar the name of this Chandra-uttara, that she was beautiful, pleasing, and unparalleled in the world, after hearing this, they were all burning with desire, their hearts filled with vexation throughout their bodies, each one thinking, 'I wish to have this Chandra-uttara as my wife.' At that time, all these young men, having thought this, all went to the home of Vimalakirti (a person's name) of the Licchavi (an ancient Indian tribe), conveying their intentions, advancing and retreating cautiously, each promising countless treasures, camels, donkeys, elephants, horses, and various other possessions; or some met with this Licchavi, threatening verbally, saying, 'I will forcibly seize her.' Or some scolded, saying, 'If you do not give me your daughter now, I will surely rob your beds, bedding, possessions, clothing, and all the jewelry on your body, all the ornaments.'

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將去。」或言打者或言縛者，將如是等恐怖之事而以告之。

爾時，離車毗摩羅詰心生恐怖，舉身毛豎憂愁不樂，作如是念：「彼等或有以其勢力將欲抑奪我女月上而將去者；或有欲來奪我命者。」然彼離車失其本念，煩冤懊惱顰眉皺頰，眼目不瞬而向其女，遂即舉聲啼呼涕泣淚下如雨。

爾時月上，見父如是憂愁啼哭而問之言：「父於今者何故懊惱啼哭如此？」

爾時，離車毗摩羅詰告其女言：「汝於今日可不知乎？為汝身故，城內一切所有人民，悉皆共我身為惡結，是故各各欲來爭汝。我今將恐被其勢力劫汝將去，損我身命及諸財寶並皆喪失。」

爾時月上，即以偈頌報其父言：

「假使閻浮大地內，　　所有一切諸眾生， 　悉各力如那羅延，　　人人手執利刀仗， 　盡其身力趁逐我，　　彼終不能害得我； 　慈心毒仗所不害，　　水火亦復不漂然， 　不畏死屍諸鬼便，　　及以咒咀言說者； 　慈心決定無瞋恨，　　慈心畢竟不畏他。 　我今起此慈心念，　　護世猶如護身已； 　現亦不與他人苦，　　是故誰當能害我？ 　厭欲自無有欲想，　　成慈亦無恚怒癡； 　我無慾瞋及癡患，　　是故無能害我者。 　我觀一切諸眾生，　　皆悉猶如父母想； 　世間但有此

【現代漢語翻譯】 現代漢語譯本： 『他們將要帶走她。』或者說有人要毆打她，或者說有人要捆綁她，他們將用諸如此類的恐怖事情來告知於你。

那時，離車·毗摩羅詰（Licchavi Vimalakirti）心中生起恐懼，全身毛髮豎立，憂愁不樂，心中這樣想：『他們或許會憑藉他們的勢力，想要強行奪走我的女兒月上（Candra），並且將她帶走；或者有人想要來奪取我的性命。』然而，這位離車失去了他原本的念頭，煩悶懊惱，緊鎖眉頭，面頰抽動，眼睛一眨不眨地看著他的女兒，隨即就放聲啼哭，淚如雨下。

那時，月上看見父親如此憂愁啼哭，便問他說：『父親，您今天為什麼如此懊惱啼哭呢？』

那時，離車·毗摩羅詰告訴他的女兒說：『你今天難道不知道嗎？爲了你的緣故，城內所有的人民，都共同與我結下惡緣，因此他們各自都想要來爭奪你。我現在恐怕被他們的勢力劫走你，損害我的性命以及所有的財寶，全部喪失。』

那時，月上就用偈頌來回復她的父親說：

『假使閻浮提（Jambudvipa）大地之內，所有一切的眾生， 都各自具有那羅延（Narayana）一樣的力量，人人都手執鋒利的刀劍， 竭盡他們的力量來追逐我，他們最終也不能傷害到我； 慈悲之心，毒箭不能傷害，水火也不能漂溺焚燒， 不畏懼死屍和各種鬼怪，以及用詛咒言語加害的人； 慈悲之心堅定，沒有瞋恨，慈悲之心最終不會畏懼他人。 我現在生起這樣的慈悲之心念，守護世人猶如守護自身一樣； 現在也不給予他人痛苦，所以誰能夠傷害我呢？ 厭離慾望，自然沒有慾望的想法，成就慈悲，也就沒有嗔怒和愚癡； 我沒有慾望、嗔怒以及愚癡的煩惱，所以沒有人能夠傷害我。 我觀察一切的眾生，都像對待父母一樣； 世間只有這樣的'

【English Translation】 English version: 『They will take her away.』 Or they will say that someone will beat her, or someone will bind her, and they will inform you of such terrifying things.

At that time, Licchavi Vimalakirti was seized with terror, his hair stood on end, and he was filled with sorrow and unhappiness, thinking to himself: 『Perhaps they will use their power to forcibly seize my daughter Candra and take her away; or perhaps someone will come to take my life.』 However, this Licchavi lost his original mindfulness, was vexed and distressed, frowned, his cheeks twitched, his eyes unblinking as he looked at his daughter, and then he burst into tears, weeping and wailing, with tears falling like rain.

At that time, Candra, seeing her father so sorrowful and weeping, asked him: 『Father, why are you so distressed and weeping today?』

At that time, Licchavi Vimalakirti said to his daughter: 『Do you not know today? For your sake, all the people in the city have formed an evil bond with me, and therefore they each want to contend for you. I am now afraid that they will use their power to seize you and take you away, harming my life and losing all my wealth and treasures.』

At that time, Candra replied to her father with a verse:

『If within the Jambudvipa (Jambudvipa) earth, all living beings, Each possessed the strength of Narayana (Narayana), everyone holding sharp swords, Exhausting their strength to pursue me, they ultimately cannot harm me; A mind of loving-kindness, poison weapons cannot harm, water and fire cannot drown or burn, Not fearing corpses and various ghosts, as well as those who use curses and speech to harm; A mind of loving-kindness is firm, without hatred, a mind of loving-kindness ultimately does not fear others. I now generate this thought of loving-kindness, protecting the world as if protecting myself; Now also not giving suffering to others, so who can harm me? Renouncing desire, naturally there is no thought of desire, accomplishing loving-kindness, then there is no anger and delusion; I have no desire, anger, or delusion, so no one can harm me. I view all living beings, as if treating them like parents; The world only has this』

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慈者，　　他人決定不能欺。 　假使虛空沒于地，　　及以須彌入芥子； 　四大海水處牛跡，　　亦復無能降我身。」

爾時月上說此偈已，白父母言：「尊者父母！若必定有如此事者，愿於此處毗耶離城四衢道頭振其鈴鐸，號令城內一切人民作如是言：『從今七日我女月上定當出外，自求婚嫁選擇夫主。汝等一切諸男子等未婚娶者，應當各各好自嚴飾衣服瓔珞；亦須掃除城內街巷佈散香華，燒香末香及華鬘等悉各備辦，豎立寶幢張懸幡蓋。如是種種好自莊嚴，以如是等諸種法用，咨請父母令作是事。』」

爾時父母聞女語已，即取其言，從家而出，依女所說，即便振鈴遍告城內一切人民，作如是言：「我女月上！從今日後至於七日，當從家出自求婚嫁選擇夫主。汝等應當各自怒力莊嚴衣服掃治街巷，佈散香華燒香末香悉各備辦，豎立寶幢及諸幡蓋，如是種種好自嚴飾。」

爾時城內一切人民，聞此語已心生踴躍，各各自於當家門庭及以街巷，嚴飾壯麗過上所陳。

爾時城內剎利大臣，及婆羅門居士長者，乃至工巧，所有童男皆悉沐發澡浴身體涂治妙香，各各爭競嚴飾衣服及諸瓔珞，作如是已，方始復告左右眷屬，作如是言：「汝等心意不得傾動莫生余念。其女月上若不來向於我邊者，

【現代漢語翻譯】 現代漢語譯本：

『慈悲的人，不會被他人的決定所欺騙。 即使虛空消失於大地，或者須彌山（Sumeru，佛教宇宙觀中的中心山）進入芥菜籽中； 四大海水存在於牛蹄印中，也沒有人能夠降伏我的決心。』 當時，月上（Chandra，人名）說完這偈語后，對父母說：『尊敬的父母！如果必定有這樣的事情發生，希望在毗耶離城（Vaishali，古印度城市）的四通八達的街道口搖響鈴鐺，告知城內所有人民，這樣說：「從今七日後，我的女兒月上必定會出門，自己尋找婚姻，選擇丈夫。你們所有未婚的男子，應當各自好好地裝飾自己的衣服和瓔珞；也需要打掃乾淨城內的街道，散佈香花，焚燒香末和花鬘等，全部準備好，豎立寶幢，張掛幡蓋。像這樣種種好好地莊嚴，用這些方法，懇請父母允許我做這件事。」』 當時，父母聽了女兒的話后，就採納了她的建議，從家裡出來，按照女兒所說的，立即搖響鈴鐺，遍告城內所有人民，這樣說：『我的女兒月上！從今天起七天後，將從家裡出來，自己尋找婚姻，選擇丈夫。你們應當各自努力莊嚴自己的衣服，打掃治理街道，散佈香花，焚燒香末，全部準備好，豎立寶幢以及各種幡蓋，像這樣種種好好地莊嚴。』 當時，城內所有人民，聽到這些話后，心中歡欣鼓舞，各自在自己的家門口以及街道上，進行裝飾，比之前所說的更加壯麗。 當時，城內的剎帝利（Kshatriya，印度教種姓制度中的武士階層）大臣，以及婆羅門（Brahmin，印度教種姓制度中的祭司階層）居士、長者，乃至工匠，所有的童男都沐浴頭髮，洗凈身體，塗抹美妙的香，各自爭相裝飾自己的衣服和各種瓔珞，做好這些后，才開始告訴左右的眷屬，這樣說：『你們的心意不得動搖，不要產生其他的念頭。如果月上不來我這邊，』

【English Translation】 English version:

'A compassionate person cannot be deceived by the decisions of others. Even if the void disappears into the earth, and Mount Sumeru (Sumeru, the central mountain in the Buddhist cosmology) enters into a mustard seed; Even if the four great seas exist in a cow's footprint, no one can subdue my resolve.' At that time, Chandra (Chandra, a name) having spoken this verse, said to her parents: 'Respected parents! If such a thing is bound to happen, I wish that at the crossroads of Vaishali (Vaishali, an ancient Indian city), you would ring the bell and announce to all the people in the city, saying: "From today, seven days from now, my daughter Chandra will surely go out to seek marriage and choose a husband herself. All you unmarried men should each adorn yourselves well with clothes and necklaces; you also need to clean the streets in the city, scatter fragrant flowers, burn incense powder and flower garlands, and prepare everything, erect jeweled banners, and hang streamers and canopies. Adorn everything well in this way, and with these methods, implore my parents to allow me to do this."' At that time, the parents, having heard their daughter's words, adopted her suggestion, came out of their house, and according to what their daughter had said, immediately rang the bell and announced to all the people in the city, saying: 'My daughter Chandra! From today, seven days from now, will come out of her house to seek marriage and choose a husband herself. You should each strive to adorn your clothes, clean and manage the streets, scatter fragrant flowers, burn incense powder, prepare everything, erect jeweled banners and various streamers and canopies, and adorn everything well in this way.' At that time, all the people in the city, having heard these words, were overjoyed and decorated their own doorways and streets more magnificently than what had been described before. At that time, the Kshatriya (Kshatriya, the warrior caste in the Hindu caste system) ministers, and the Brahmin (Brahmin, the priest caste in the Hindu caste system) laymen, elders, and even artisans, all the young men bathed their hair, washed their bodies, applied wonderful fragrances, and competed with each other to adorn their clothes and various necklaces. Having done these things, they then began to tell their attendants, saying: 'Your minds must not waver, and you must not have other thoughts. If Chandra does not come to my side,'

---

汝等必須強力助我而奪取之。」

爾時，月上至后六日，是月十五圓滿之時，受八關齋，其夜明靜在於樓上往來經行。佛神力故於其右手忽然有一蓮華自出，黃金為莖、白銀為葉、琉璃為蕊、馬瑙為臺。其花合有一百千葉，光明曄曄妙麗精華，華內有一如來形像結加趺坐，身如金色自然顯現，威光赫奕明照彼樓，具三十二丈夫之相、八十種好莊嚴其身。彼如來像所出光明，亦復遍照月上家內。

爾時月上于自右手忽見華已，瞻仰睹彼如來形像，歡喜踴躍遍滿其體不能自勝，即便以偈問彼所化如來形像，作如是言：

「不審仁者為天龍，　　為緊那羅夜叉等， 　為是鬼神阿修羅？　　唯愿德聚為我說。 　尊者此身不思議，　　猶如金色日天等； 　或復變化黃色身，　　忽似頗黎紅縹色。 　我于身心無有想，　　見尊功德大歡喜； 　仁者今為誰所使？　　未審又從何方來？ 　不知來意為何緣？　　來已還欲至何所？ 　尊嚴顯赫如火聚，　　功德巍巍似須彌。」

爾時彼化如來形像，復以偈報月上女言：

「我今非天亦非龍，　　又非夜叉乾闥婆； 　師子釋種佛世尊，　　今遣我來至你所。 　故非天龍及夜叉，　　非人亦非緊那羅， 　非須輪等八部眾，　　我真釋種佛使者。」

【現代漢語翻譯】 現代漢語譯本：'你們必須強力幫助我奪取它。'

當時，月上（Yueshang）在月亮升起后的第六天，也就是每月十五月圓之時，受持八關齋戒，那晚在樓上明亮安靜地來回經行。由於佛的神力，她的右手中忽然生出一朵蓮花，花莖是黃金做的，花葉是白銀做的，花蕊是琉璃做的，花臺是瑪瑙做的。這朵花合起來有一百千片花瓣，光明閃耀，美妙精緻，花中有一尊如來佛像結跏趺坐，身體呈現金色自然顯現，威光顯赫照亮那座樓，具足三十二大丈夫相、八十種好來莊嚴其身。那尊如來像所發出的光明，也遍照月上（Yueshang）的家中。

當時月上（Yueshang）從自己的右手中忽然看見蓮花，瞻仰注視那尊如來佛像，歡喜踴躍遍滿全身，不能自已，便用偈頌詢問那尊所化現的如來佛像，這樣說道：

'不知您是天、龍，還是緊那羅（Jinnara）、夜叉（Yaksa）等，或是鬼神、阿修羅（Asura）？ 唯愿有德者為我說明。尊者您的身體不可思議，猶如金色的太陽一般；有時變化成黃色身，忽然又像頗黎（Poli）或紅色。我身心沒有雜念，見到您功德廣大，非常歡喜；您現在是誰的使者？ 不知又從何方而來？ 不知來此的目的是什麼？ 來了之後又要去哪裡？ 您的尊嚴顯赫如火聚，功德巍峨如須彌山（Sumeru）。'

當時那尊化現的如來佛像，又用偈頌回答月上女（Yueshang）說：

'我不是天，也不是龍，又不是夜叉（Yaksa）、乾闥婆（Gandharva）；我是釋迦族的佛世尊，現在派遣我來到你這裡。所以我不是天、龍以及夜叉（Yaksa），不是人，也不是緊那羅（Jinnara），不是須輪等八部眾，我是真正的釋迦族佛的使者。'

【English Translation】 English version: 'You must strongly help me to seize it.'

At that time, on the sixth day after the moon's appearance, which was the fifteenth day of the month when the moon was full, Yueshang observed the Eight Precepts. That night, she was walking back and forth on the upper floor, which was bright and quiet. Due to the Buddha's divine power, a lotus flower suddenly emerged from her right hand, with a stem of gold, leaves of silver, a stamen of lapis lazuli, and a pedestal of agate. The flower had one hundred thousand petals, shining with exquisite and wonderful light. Within the flower was a Tathagata image seated in the lotus position, its body appearing golden naturally, its majestic light illuminating the building, possessing the thirty-two major marks and eighty minor characteristics adorning its body. The light emitted from the Tathagata image also illuminated Yueshang's home.

At that time, Yueshang, suddenly seeing the lotus flower in her right hand, gazed upon the Tathagata image. Joy and elation filled her entire body, and she could not contain herself. She then asked the manifested Tathagata image in verse, saying:

'I do not know if you are a Deva (celestial being), a Naga (dragon), or a Jinnara, a Yaksa, or a ghost, spirit, or Asura? I wish that the virtuous one would explain to me. Venerable one, your body is inconceivable, like the golden sun; sometimes transforming into a yellow body, suddenly resembling crystal or red. My mind is free from thoughts, and I am very happy to see your great merits; who is your messenger now? I do not know from where you come? I do not know what is the purpose of your coming? Where do you intend to go after coming? Your dignity is as bright as a cluster of fire, and your merits are as lofty as Mount Sumeru.'

At that time, the manifested Tathagata image replied to the maiden Yueshang in verse, saying:

'I am neither a Deva nor a Naga, nor a Yaksa or a Gandharva; I am the World-Honored One, the Buddha of the Shakya clan, who now sends me to you. Therefore, I am neither a Deva, a Naga, nor a Yaksa, not a human, nor a Jinnara, not one of the eight classes of beings such as the Sura; I am truly a messenger of the Buddha of the Shakya clan.'

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爾時月上覆以偈頌，白彼所化如來形像，作如是言：

「仁今所言佛世尊，　　彼形色體何所似？ 　愿為我說彼形相，　　我得聞已如是思。 　又自言我佛法使，　　而不為我說佛相； 　我觀仁威及神力，　　世間無比即如佛。」

爾時彼化如來形像，復以偈答月上女言：

「彼尊形體真金色，　　具三十二大人相， 　能為眾生作福田，　　是故其名號為佛。 　自能覺知一切法，　　又復了別眾生心， 　若上若中若下者，　　是故其名號為佛。 　於世間事悉知解，　　及以了知一切法； 　知諸法已達彼岸，　　是故其名號為佛。 　于諸一切眾生心，　　自心一一能知見； 　而於眾生及與心，　　二處俱亦不染著。 　彼因行施得作佛，　　及能常持清凈戒， 　又復忍辱及精進，　　禪定智慧等成佛。 　於世事無不知者，　　所謂一切諸技藝； 　常懷慈悲喜捨心，　　是故其名號為佛。 　降伏一切諸魔等，　　名聞震動千萬界； 　自能覺悟無上道，　　是故其名號為佛。 　彼昔恒常能輪轉，　　一切諸法無上輪； 　光明普照千萬剎，　　常說苦空及無我。 　諸佛剎土有千數，　　百數億數那由他； 　廣大舌根能遍覆，　　是故其名號為佛。 　諸佛剎土有千

【現代漢語翻譯】 現代漢語譯本 當時，月上女又用偈頌，對那所化現的如來形像說： 『您現在所說的佛世尊（Buddha-lokanatha），他的形貌體態是怎樣的呢？ 希望您能為我描述他的形相，我聽了之後可以這樣思念。 您又自稱是佛法的使者，卻不為我描述佛的相貌； 我觀察您的威德和神通力，世間無比，就像佛一樣。』 當時，那化現的如來形像，又用偈頌回答月上女說： 『那位世尊的形體是真金色，具備三十二種大丈夫相（lakṣaṇa-mahāpuruṣa）， 能為眾生作福田，因此他的名號稱為佛（Buddha）。 自己能夠覺知一切法（dharma），又能了別眾生的心， 無論是上等、中等、下等的眾生，因此他的名號稱為佛。 對於世間的事情全部知曉理解，以及了知一切法； 知曉諸法之後到達彼岸（pāramitā），因此他的名號稱為佛。 對於一切眾生的心，自己的心也能一一知見； 而對於眾生以及心，在這兩處都不染著。 他因為修行佈施（dāna）而得以成佛，並且能夠常常持守清凈的戒律（śīla）， 又修行忍辱（kṣānti）和精進（vīrya），禪定（dhyāna）和智慧（prajñā）等而成就佛果。 對於世間的事情沒有不知道的，所謂一切的技藝； 常常懷有慈悲喜捨（caturbrahmavihāra）之心，因此他的名號稱為佛。 降伏一切諸魔（māra）等，名聲震動千萬世界； 自己能夠覺悟無上道（anuttara-samyak-saṃbodhi），因此他的名號稱為佛。 他過去恒常能夠輪轉一切諸法無上法輪（dharma-cakra）； 光明普照千萬剎土，常說苦、空以及無我（anātman）。 諸佛的剎土有千數，百數、億數、那由他（nayuta）； 廣大的舌根能夠遍覆，因此他的名號稱為佛。 諸佛的剎土有千數

【English Translation】 English version At that time, Candra-uttarā (Moon-rise) again spoke in verses to that manifested image of Tathāgata (如來): 『What is the form and appearance of the Buddha-lokanatha (佛世尊) you speak of now? I wish you would describe his appearance to me, so that I may contemplate him in this way after hearing it. You call yourself a messenger of the Buddha's Dharma (佛法), yet you do not describe the Buddha's appearance to me; I observe your majesty and spiritual power, unparalleled in the world, just like the Buddha.』 At that time, that manifested image of Tathāgata (如來) again answered Candra-uttarā (月上女) in verses: 『That venerable one's form is truly golden, possessing the thirty-two major marks of a great man (lakṣaṇa-mahāpuruṣa), Able to create fields of merit for sentient beings, therefore his name is called Buddha (佛). He himself is able to awaken to all dharmas (dharma), and also discerns the minds of sentient beings, Whether they are superior, middling, or inferior, therefore his name is called Buddha. He knows and understands all worldly affairs, and also knows all dharmas; Having known all dharmas, he reaches the other shore (pāramitā), therefore his name is called Buddha. Regarding the minds of all sentient beings, he can know and see each of his own; And regarding sentient beings and the mind, he is not attached to either. He attained Buddhahood through the practice of giving (dāna), and is able to constantly uphold pure precepts (śīla), And also practices patience (kṣānti) and diligence (vīrya), meditation (dhyāna) and wisdom (prajñā) to achieve Buddhahood. There is nothing he does not know about worldly affairs, including all skills and arts; He always cherishes the mind of loving-kindness, compassion, joy, and equanimity (caturbrahmavihāra), therefore his name is called Buddha. He subdues all Māras (魔) and the like, his fame shakes thousands of worlds; He himself is able to awaken to the unsurpassed path (anuttara-samyak-saṃbodhi), therefore his name is called Buddha. In the past, he was constantly able to turn the unsurpassed wheel of all dharmas (dharma-cakra); His light shines universally over thousands of lands, constantly speaking of suffering, emptiness, and no-self (anātman). The Buddha lands number in the thousands, hundreds, billions, and nayutas (nayuta); His vast tongue can cover them all, therefore his name is called Buddha. The Buddha lands number in the thousands

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數，　　其數又如恒河沙； 　彼出大聲悉遍滿，　　是故其名號為佛。 　諸佛剎土千億數，　　彼尊以手能執持； 　一住不動千萬劫，　　是故其名號為佛。 　諸佛剎土千億數，　　其剎所有諸須彌； 　彼尊一毛繫縛已，　　能持行至數億剎。 　聞往諸佛上妙句，　　於法自在度彼岸； 　自覺證已能度眾，　　是故其名號為佛。 　自在十力皆具足，　　又能成就四無畏； 　于諸佛法無有疑，　　是故其名號為佛。 　佛無能作灌頂者，　　五眼成就悉具足； 　五根五力等圓備，　　七覺分道無染著。 　善持禁戒善共住，　　寂定調伏最無比； 　無諂無曲心調順，　　是故其名號為佛。 　佛者恒入諸禪定，　　心無暫亂亦無畏； 　利益眾生說知時，　　是故其名號為佛。 　一切功德悉具足，　　為諸眾生等供養； 　具一切智見諸法，　　是故其名號為佛。 　我若經由一劫說，　　或經百數千萬劫； 　何故其名號佛者？　　說不可盡故名佛。」

爾時月上聞此偈已，歡喜踴躍遍滿其體不能自勝，心生渴仰欲見如來。復以偈頌白彼化像，作如是言：

「尊者如是說功德，　　我今欲見可得不？ 　智者若聞如此法，　　決應不樂在家住。 　我今若不見佛者，　　必定不飲不

【現代漢語翻譯】 現代漢語譯本 數量，其數量又如恒河沙（Gangga-sand：指恒河中的沙粒之多，比喻極大的數量）； 他發出巨大的聲音響徹四方，因此他的名號被稱為佛（Buddha）。 諸佛的剎土有千億之多，這位尊者用手便能執持； 安住不動歷經千萬劫，因此他的名號被稱為佛。 諸佛的剎土有千億之多，那些剎土中所有的須彌山（Sumeru：佛教宇宙觀中的中心山）； 這位尊者用一根毛髮繫縛，便能攜帶行至數億個剎土。 聽聞往昔諸佛至上的妙句，于佛法中自在到達彼岸（Paramita：到達彼岸，指通過修行達到解脫）； 自己覺悟證得后又能度化眾生，因此他的名號被稱為佛。 自在的十力（Dasabala：佛具有的十種力量）全部具足，又能成就四無畏（Catur-vaisaradya：佛的四種無所畏懼的品質）； 對於諸佛的教法沒有疑惑，因此他的名號被稱為佛。 佛沒有能夠為他灌頂者，五眼（Panca-caksu：肉眼、天眼、慧眼、法眼、佛眼）成就全部具足； 五根（Panca-indriya：信根、精進根、念根、定根、慧根）、五力（Panca-bala：信力、精進力、念力、定力、慧力）等圓滿具備，七覺支（Sapta-bodhyanga：七種覺悟的因素）的道路沒有染著。 善於持守禁戒，善於共同居住，寂靜禪定調伏煩惱最無比； 沒有諂媚沒有虛曲內心調順，因此他的名號被稱為佛。 佛總是進入各種禪定，心中沒有暫時的散亂也沒有畏懼； 爲了利益眾生宣說知曉時機，因此他的名號被稱為佛。 一切功德全部具足，為眾生平等供養； 具有一切智慧見知諸法，因此他的名號被稱為佛。 我即使經過一劫（Kalpa：佛教時間單位，極長的時間）來說，或者經過百數千萬劫； 為何他的名號是佛呢？因為說也說不盡，所以名為佛。』

    當時月上（Candra-uttara）聽聞這些偈頌后，歡喜踴躍遍滿全身不能自已，心中渴望仰慕想要見到如來（Tathagata）。又用偈頌稟白那化身像，這樣說道：

『尊者您這樣宣說佛的功德，我現在想要見到佛可以嗎？ 智者如果聽聞如此佛法，必定不樂於在家居住。 我現在如果見不到佛，必定不飲不食。'

【English Translation】 English version A number, their number is like the sands of the Gangga (Gangga-sand: referring to the numerous grains of sand in the Ganges River, used as a metaphor for an extremely large quantity); He emits a great sound that fills all directions, therefore his name is called Buddha. The Buddha-fields are in the billions, this venerable one can hold them in his hand; He abides without moving for millions of kalpas, therefore his name is called Buddha. The Buddha-fields are in the billions, all the Sumeru mountains (Sumeru: the central mountain in Buddhist cosmology) in those fields; This venerable one, having tied them with a single hair, can carry them to hundreds of millions of Buddha-fields. Having heard the supreme and wonderful verses of the Buddhas of the past, being free in the Dharma and reaching the other shore (Paramita: reaching the other shore, referring to achieving liberation through practice); Having realized enlightenment himself, he can also liberate sentient beings, therefore his name is called Buddha. Complete with the ten powers (Dasabala: the ten powers of a Buddha), and also accomplishing the four fearlessnesses (Catur-vaisaradya: the four qualities of fearlessness of a Buddha); Having no doubts about the teachings of the Buddhas, therefore his name is called Buddha. The Buddha has no one who can anoint him, the five eyes (Panca-caksu: the physical eye, the divine eye, the wisdom eye, the Dharma eye, the Buddha eye) are fully accomplished; The five roots (Panca-indriya: the roots of faith, diligence, mindfulness, concentration, and wisdom), the five powers (Panca-bala: the powers of faith, diligence, mindfulness, concentration, and wisdom) are fully equipped, the path of the seven factors of enlightenment (Sapta-bodhyanga: the seven factors of awakening) is without attachment. Good at upholding precepts, good at living together, peaceful in samadhi and taming afflictions beyond compare; Without flattery, without crookedness, with a mind that is tamed and compliant, therefore his name is called Buddha. The Buddha always enters into various samadhis, his mind is without temporary distraction and without fear; For the benefit of sentient beings, he speaks knowing the right time, therefore his name is called Buddha. All merits are fully complete, for all beings to equally make offerings; Possessing all wisdom and seeing all dharmas, therefore his name is called Buddha. Even if I were to speak for one kalpa (Kalpa: a unit of time in Buddhism, an extremely long period), or for hundreds of millions of kalpas; Why is his name Buddha? Because it cannot be fully described, therefore he is called Buddha.』

    At that time, Candra-uttara, having heard these verses, was filled with joy and elation throughout his body, unable to contain himself, his heart longing to see the Tathagata. He again addressed the manifested image with verses, saying:

'Venerable one, you speak of the Buddha's merits in this way, is it possible for me to see the Buddha now? If a wise person hears such Dharma, they will certainly not be happy to live at home. If I do not see the Buddha now, I will certainly not eat or drink.'

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食啖； 　亦復不樂著睡眠，　　及以不坐本床鋪。 　我見尊者已歡喜，　　復聞彼德獲凈意； 　若對見彼佛體相，　　當更發大歡喜心。 　佛大丈夫世難聞，　　經由劫數百千億； 　我已聞斯漏盡名，　　彼尊今在何方所？」 　所化如來即報言：　　「法王今在大林內； 　其有徒眾數百千，　　清凈離垢悉勇猛。 　一一能負三千界，　　手擎經劫不疲勞； 　得定智慧辭無礙，　　具獲多聞如大海。 　神通能至數億剎，　　一頃遍禮彼諸佛； 　供養千萬諸佛已，　　於一時頃還復來。 　無有我想及佛想，　　無有剎想及法想； 　一切諸想悉無染，　　于諸眾生作利益。 　汝若欲見彼世尊，　　及大菩薩聲聞眾； 　聽於微妙諸佛法，　　速往彼大導師邊。」

爾時月上執彼蓮華及以化佛，從樓閣上下來，往至父母之邊。到已說偈白其父母，作如是言：

「父母觀我所執華，　　微妙莖稈金剛色； 　又觀無上華中者，　　諸相莊嚴如山王。 　如是微妙最勝尊，　　何人當可不供養？ 　我今見於遍家內，　　金色光曜母應知。 　其身不可遍度量，　　須臾變成種種色； 　赤白黃紫及頗黎，　　我等今須設供養。 　大聖瞿曇在大林，　　速執華香及末香； 　父母同往設供

【現代漢語翻譯】 現代漢語譯本：

飲食方面：

也不喜歡貪戀睡眠，以及不坐自己原來的床鋪。 我見到尊者已經很歡喜，又聽到他的德行，內心獲得清凈；如果能親眼見到佛的體相，應當更加生起大歡喜心。 佛這樣的大丈夫世間難得一聞，即使經過數百萬千億劫；我已經聽聞這位斷盡煩惱者的名號，這位尊者現在在什麼地方？」 所化現的如來就回答說：「法王現在在大林中；他的徒眾有數百千之多，清凈沒有垢染，全都勇猛精進。 每個人都能承擔三千大千世界，用手擎著經歷無數劫也不疲勞；得到禪定、智慧，辯才無礙，具備廣博的知識如同大海。 神通能夠到達數億佛土，在一瞬間遍禮那些佛；供養千萬諸佛之後，在極短的時間內返回。 沒有我相和佛相，沒有佛土相和法相；一切諸相都沒有染著，對於一切眾生都能利益。 你如果想見到那位世尊，以及大菩薩和聲聞眾；聽聞微妙的諸佛法，就趕快到那位大導師身邊去。」

當時月上拿著蓮花和化佛，從樓閣上下來，前往父母身邊。到達后，用偈頌告訴他的父母，這樣說道：

「父母請看我所拿的蓮花，微妙的花梗是金剛的顏色；再看這無上蓮花中的佛，各種相好莊嚴如同山王。 像這樣微妙最殊勝的尊者，什麼人不應該供養呢？我現在看見整個家中，都充滿金色的光芒，母親您應該知道。 他的身體無法完全測量，一會兒變成各種顏色；赤色、白色、黃色、紫色以及水晶色，我們現在需要設定供養。 大聖瞿曇（Gotama，釋迦牟尼佛的姓）就在大林中，趕快拿著鮮花、香和末香；父母一同前去設定供養。」 English version:

Regarding food:

Nor does he delight in attachment to sleep, nor in not sitting on his original bed. I have already rejoiced upon seeing the Venerable One, and upon hearing of his virtues, I have obtained a pure mind; if I were to see the physical form of that Buddha, I would generate even greater joy. A great man like the Buddha is rare to hear of in the world, even after hundreds of thousands of millions of kalpas (aeons); I have already heard the name of this one who has exhausted all outflows, where is that Venerable One now?」 The manifested Tathagata (如來，another name for Buddha) then replied: 「The Dharma King (法王，another name for Buddha) is now in the great forest; he has hundreds of thousands of disciples, all pure, free from defilements, and courageous. Each one is able to bear three thousand great chiliocosms (三千大千世界，a vast cosmological realm), holding them in their hands for countless kalpas without fatigue; they have attained samadhi (定，concentration), wisdom, and unimpeded eloquence, possessing vast knowledge like the ocean. Their supernatural powers can reach hundreds of millions of Buddha-lands (剎，Buddha-lands), and in an instant, they can prostrate themselves before all those Buddhas; after making offerings to millions of Buddhas, they can return in an extremely short time. They have no thought of self or Buddha, no thought of Buddha-lands or Dharma; all thoughts are free from defilement, and they benefit all beings. If you wish to see that World Honored One (世尊，another name for Buddha), as well as the great Bodhisattvas and Shravakas (聲聞，Disciples of Buddha); and to hear the subtle Dharma of all Buddhas, then quickly go to that great guide.」

At that time, Chandra-uttara (月上，name of a person) took the lotus flower and the manifested Buddha, descended from the pavilion, and went to his parents. Upon arriving, he spoke to his parents in verse, saying:

「Parents, look at the lotus flower I am holding, its subtle stem is the color of diamond; and look at the Buddha in this supreme flower, adorned with all auspicious marks, like a mountain king. Such a subtle and most excellent Venerable One, who should not make offerings to him? I now see that the entire house is filled with golden light, Mother, you should know this. His body cannot be fully measured, and in a moment, it transforms into various colors; red, white, yellow, purple, and crystal, we must now prepare offerings. The Great Sage Gotama (瞿曇，Buddha's family name) is in the great forest, quickly take flowers, incense, and powdered incense; parents, let us go together to make offerings.」

【English Translation】 English version:

Regarding food:

Nor does he delight in attachment to sleep, nor in not sitting on his original bed. I have already rejoiced upon seeing the Venerable One, and upon hearing of his virtues, I have obtained a pure mind; if I were to see the physical form of that Buddha, I would generate even greater joy. A great man like the Buddha is rare to hear of in the world, even after hundreds of thousands of millions of kalpas (aeons); I have already heard the name of this one who has exhausted all outflows, where is that Venerable One now?」 The manifested Tathagata (another name for Buddha) then replied: 『The Dharma King (another name for Buddha) is now in the great forest; he has hundreds of thousands of disciples, all pure, free from defilements, and courageous. Each one is able to bear three thousand great chiliocosms (a vast cosmological realm), holding them in their hands for countless kalpas without fatigue; they have attained samadhi (concentration), wisdom, and unimpeded eloquence, possessing vast knowledge like the ocean. Their supernatural powers can reach hundreds of millions of Buddha-lands (Buddha-lands), and in an instant, they can prostrate themselves before all those Buddhas; after making offerings to millions of Buddhas, they can return in an extremely short time. They have no thought of self or Buddha, no thought of Buddha-lands or Dharma; all thoughts are free from defilement, and they benefit all beings. If you wish to see that World Honored One (another name for Buddha), as well as the great Bodhisattvas and Shravakas (Disciples of Buddha); and to hear the subtle Dharma of all Buddhas, then quickly go to that great guide.』 At that time, Chandra-uttara (name of a person) took the lotus flower and the manifested Buddha, descended from the pavilion, and went to his parents. Upon arriving, he spoke to his parents in verse, saying: 'Parents, look at the lotus flower I am holding, its subtle stem is the color of diamond; and look at the Buddha in this supreme flower, adorned with all auspicious marks, like a mountain king. Such a subtle and most excellent Venerable One, who should not make offerings to him? I now see that the entire house is filled with golden light, Mother, you should know this. His body cannot be fully measured, and in a moment, it transforms into various colors; red, white, yellow, purple, and crystal, we must now prepare offerings. The Great Sage Gotama (Buddha's family name) is in the great forest, quickly take flowers, incense, and powdered incense; parents, let us go together to make offerings.'

---

養，　　應獲無量諸功德。」 　父母聞已唱善哉！　　月上此言大利益。 　遂辦種種諸香等，　　寶幢幡蓋及花鬘。 　月上父母及親眷，　　悉著微妙上衣服， 　無價珍寶及音聲，　　種種莊嚴悉充備。 　既嚴備已從家出，　　欲往大林世尊邊。

爾時月上所期之日，六日已過至第七日。時有無量千數大眾，集會俱來看彼月上。於時眾內或有諸人以欲惱心而來會者；或有因看毗耶離城，觀其城上所有莊嚴，卻敵樓櫓、雀墮寮窗、勾欄藻棁諸雕飾事，而來會者。時有無量男夫婦女，因涉彼城而看月上。爾時月上仍執彼華，其女父母及其眷屬，赍諸花鬘涂香末香種種燒香上妙衣服，寶幢幡蓋種種音聲，左右侍從周匝圍繞，從家而出在于街巷。

爾時月上諸眷屬等，出至街巷如是行時，無量無邊千數人眾，見彼月上在於街巷進止行時，即詣其所而口悉各唱如是言：「此是我妻此是我妻。」

爾時毗耶離大城之內，或有諸人一時走來，出聲大叫向月上女。是時彼女見其大眾速疾來故，遂即飛騰在於虛空高一多羅，仍執彼華在空而住，以偈白彼諸大眾言：

「汝等觀我此妙身，　　猶如真金帶火色； 　非因昔發欲心故，　　能得如是微妙身。 　棄捨淫慾如火坑，　　及諸世事不染著； 　能

【現代漢語翻譯】 現代漢語譯本： 『供養他，應獲得無量諸功德。』 父母聽聞后讚歎『善哉！』月上所說真是大利益。 於是準備種種香等供品，寶幢、幡蓋以及花鬘。 月上的父母和親眷，都穿上微妙的上等衣服， 無價的珍寶和美妙的音聲，種種莊嚴都準備齊全。 準備完畢后從家中出發，想要前往大林世尊（Buddha，佛陀）處。

當時，月上（Chandra-uttara，人名）所約定的日子，六天已過到了第七天。當時有無量千數的大眾，都來看月上。當時眾人中，或者有些人以慾念之心而來聚集；或者有些人因為觀看毗耶離（Vaishali，古印度城市名）城，觀看城上所有的莊嚴，卻敵樓櫓、雀墮寮窗、勾欄藻棁等雕飾事物，而來聚集。當時有無量男夫婦女，因為路過此城而看月上。當時月上仍然拿著那朵花，她的父母及其眷屬，帶著各種花鬘、涂香、末香、種種燒香、上妙衣服，寶幢、幡蓋、種種音聲，左右侍從周匝圍繞，從家中出來走在街巷上。

當時月上的諸眷屬等，出來到街巷這樣行走時，無量無邊千數的人眾，看見月上在街巷行走時，就前往她的所在之處，口中各自唱言：『這是我的妻子，這是我的妻子。』

當時毗耶離大城之內，或者有些人一時跑來，大聲叫喊著向月上女。這時，那女子看見大眾快速跑來，於是就飛騰到虛空中一多羅（tala，古印度長度單位）高的地方，仍然拿著那朵花在空中停住，用偈頌告訴那些大眾：

『你們看我這美妙的身體，猶如真金帶著火色； 不是因為過去生起欲心的緣故，才能得到如此微妙的身體。 拋棄淫慾如同火坑，以及各種世事不被沾染； 能』

【English Translation】 English version: 'Offering to him, one should obtain immeasurable merits.' The parents, having heard this, exclaimed 'Excellent!' Chandra-uttara's (月上，name of a person) words are of great benefit. Thereupon, they prepared various incense and other offerings, jeweled banners, canopies, and flower garlands. Chandra-uttara's parents and relatives all put on exquisite and superior garments, Priceless jewels and beautiful music, all sorts of adornments were fully prepared. Having prepared everything, they departed from their home, intending to go to the World Honored One (Buddha，佛陀) in the Great Forest.

At that time, on the day appointed by Chandra-uttara (月上，name of a person), six days had passed, and it was the seventh day. There were countless thousands of people who came to see Chandra-uttara. Among them, some came with minds of lustful desire; others came to see the city of Vaishali (毗耶離，ancient Indian city), to observe all the decorations on the city, the defensive towers, the small windows, the balustrades, and the carved decorations. There were countless men and women who, passing through the city, came to see Chandra-uttara. At that time, Chandra-uttara was still holding that flower, her parents and relatives, carrying various flower garlands, scented ointments, powdered incense, various burning incenses, exquisite garments, jeweled banners, canopies, and various musical instruments, attended by attendants on the left and right, surrounded on all sides, came out of their home and were on the streets.

At that time, as Chandra-uttara's relatives and others came out onto the streets and were walking in this way, countless thousands of people, seeing Chandra-uttara walking on the streets, went to her location and each proclaimed, 'This is my wife, this is my wife.'

At that time, within the great city of Vaishali (毗耶離，ancient Indian city), some people ran over at once, shouting loudly towards the maiden Chandra-uttara. Seeing the crowd rushing towards her, she immediately flew into the sky to a height of one tala (多羅，ancient Indian unit of length), still holding the flower, and spoke to the crowd in verse:

'You behold this wondrous body of mine, like true gold with the color of fire; It is not because of past lustful thoughts that I am able to obtain such a wondrous body. Abandoning lust like a pit of fire, and not being attached to worldly affairs; Able to'

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行苦行調六根，　　及行清凈諸梵行。 　見他妻妾不貪慾，　　皆生姊妹及母想； 　如是當生可喜身，　　眾人樂見無厭足。 　我身毛孔出妙香，　　汝豈不聞滿此城？ 　此非欲心所熏得，　　皆由佈施調伏果。 　我今本無淫慾心，　　汝于無慾莫生欲； 　今此尊像證明我，　　如我實語無有虛。 　汝等昔或作我父，　　我或於汝昔為母； 　互作父母及兄弟，　　云何於此生欲心？ 　我或往昔殺汝等，　　汝等或復殺我來； 　各作怨仇互相殺，　　云何於此生欲想？ 　非因有欲得端正，　　有欲定當生不善； 　有欲心者無解脫，　　是故今須舍欲心。 　若墮地獄及餓鬼，　　及以畜生種類中， 　鳩槃夜叉阿修羅，　　卑舍遮等皆因欲。 　眼瞎無舌跛與聾，　　身體形容悉醜陋； 　一切種種諸過惡，　　皆由往業多欲心。 　若於來世作輪王，　　帝釋三十三天主， 　大梵自在諸天等，　　皆由廣行凈梵行。 　生盲瘖啞失本性，　　豬狗馬驢及駱駝， 　像牛虎蠅蚊虻等，　　皆由多欲獲此報。 　生大地主喜樂家，　　豪富長者及居士； 　如此皆因行梵行，　　現得歡喜常受樂。 　負重煮炙煙燻鼻，　　枷鎖杻械撾辱身， 　斬截刖劓及挑眼，　　為人僕使皆因欲。 　欲

【現代漢語翻譯】 現代漢語譯本 勤修苦行以調伏六根，並奉行清凈的梵行。 見到他人的妻妾不起貪慾之心，而是將她們視為姐妹或母親； 這樣的人將來會獲得令人喜愛的身相，眾人樂於見到而不會感到厭倦。 我的身體毛孔散發出美妙的香氣，你們難道沒有聞到這充滿整個城市嗎？ 這並非是因貪慾之心所薰染而得來的，而是由於佈施和調伏煩惱的結果。 我現在內心本就沒有淫慾之心，你們對於無慾之人不要生起慾念； 現在這尊佛像可以為我作證，我所說的是真實不虛的。 你們過去或許曾是我的父親，我也或許曾是你們的母親； 我們互相做過父母和兄弟姐妹，為何現在要對此生起慾念呢？ 我或許在過去曾殺害過你們，你們或許也曾殺害過我； 我們各自作為仇敵互相殺害，為何現在要對此生起欲想呢？ 端正的相貌不是因為有欲而得到的，有欲必定會產生不善的結果； 有欲心的人無法得到解脫，因此現在必須捨棄欲心。 如果墮入地獄、餓鬼，以及畜生道中， 鳩槃荼（Kumbhanda，一種惡鬼）、夜叉（Yaksa，一種鬼神）、阿修羅（Asura，一種非天神），卑舍遮（Pisaca，一種食人鬼）等都是因為貪慾。 眼瞎、無舌、跛足和耳聾，身體和容貌都醜陋； 一切種種的過失和罪惡，都是由於往昔的業力中貪慾心所致。 如果來世能成為轉輪聖王（Cakravartin，統治世界的君王），帝釋天（Indra，忉利天之主），三十三天之主， 大梵天（Mahabrahma，色界之主），自在天（Isvara，他化自在天之主）等，都是由於廣行清凈的梵行。 天生盲啞、喪失本性，轉生為豬、狗、馬、驢和駱駝， 以及象、牛、虎、蠅、蚊、虻等，都是由於貪慾而獲得這樣的果報。 出生在大地主、喜樂之家，成為豪富的長者和居士； 這些都是因為奉行梵行，現在得到歡喜，常常享受快樂。 揹負重物、被烹煮燒烤、被煙燻鼻子，戴著枷鎖、手銬，遭受鞭打和侮辱， 被斬首、截肢、割鼻和挖眼，成為別人的奴僕，都是因為貪慾。 貪慾是痛苦的根源，是輪迴的根本。

【English Translation】 English version Diligently practice asceticism to subdue the six senses, and observe pure Brahma-conduct. Upon seeing the wives and concubines of others, do not arise greedy thoughts, but regard them as sisters or mothers; Such a person will in the future obtain a pleasing appearance, and people will be delighted to see them without weariness. The pores of my body emit a wonderful fragrance, have you not smelled it filling this entire city? This is not obtained through being influenced by greedy thoughts, but is the result of giving and subduing afflictions. I now have no lustful thoughts in my heart, do not arise desire for one who is without desire; Now this Buddha image can testify for me, what I say is true and not false. You may have been my father in the past, and I may have been your mother in the past; We have been parents and siblings to each other, why now arise desire for this? I may have killed you in the past, and you may have killed me in return; We have each killed each other as enemies, why now arise lustful thoughts for this? A handsome appearance is not obtained because of having desire, having desire will certainly produce unwholesome results; A person with a lustful mind cannot obtain liberation, therefore it is now necessary to abandon the mind of desire. If one falls into hell, the realm of hungry ghosts, and the animal realm, Kumbhanda (a type of demon), Yaksa (a type of spirit), Asura (a type of demigod), Pisaca (a type of flesh-eating ghost) and others are all due to desire. Blindness, lack of tongue, lameness, and deafness, bodies and appearances all ugly; All kinds of faults and evils are all due to past karma of lustful thoughts. If in the future one can become a Cakravartin (wheel-turning king, a ruler of the world), Indra (lord of the Trayastrimsa heaven), lord of the thirty-three heavens, Mahabrahma (lord of the form realm), Isvara (lord of the Paranirmita-vasavartin heaven) and others, are all due to widely practicing pure Brahma-conduct. Being born blind and mute, losing one's nature, being reborn as pigs, dogs, horses, donkeys, and camels, As well as elephants, cows, tigers, flies, mosquitoes, gadflies, etc., are all due to desire obtaining this retribution. Being born into the house of a great landowner, a joyful family, becoming wealthy elders and laypeople; These are all because of practicing Brahma-conduct, now obtaining joy, and constantly enjoying happiness. Carrying heavy loads, being cooked and roasted, having one's nose smoked, wearing shackles and handcuffs, suffering beatings and insults, Being beheaded, having limbs amputated, having one's nose cut off and eyes gouged out, becoming servants of others, are all because of desire. Desire is the root of suffering, the foundation of samsara.

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作緣覺及羅漢，　　眾相莊嚴諸佛身； 　自覺覺他廣利益，　　皆由舍離有欲想。 　行欲非唯一種患，　　多諸過惡無利益； 　速望解脫諸欲者，　　共我往詣如來邊。 　更無歸依能拔罪，　　唯有諸佛天人尊； 　汝等速往彼尊邊，　　無量劫數佛難睹。」

爾時月上說此偈句語諸人已，是時大地皆悉震動，于虛空內而有無量諸天子等，揚聲大叫舞弄身衣，詠歌嘯調無量無數，雨諸天華百數千數，作諸音樂不可具宣。

爾時大眾見聞是已，遂生厭離諸欲等想，生希有想未曾有想。當於爾時，舉身毛豎更無慾惱，無瞋無恚無貪無癡、無怒無妒無嫉無諍、無復煩惱無有諸使，皆以歡悅潤澤其身，各各互生父母兄弟姊妹諸親尊長等想；既舍一切諸煩惱訖，各各頭面禮月上女。

爾時大眾所執香華末香涂香，華鬘衣服諸瓔珞等，悉將散擲向于月上。既散擲已，佛神力故，其物在彼化如來上成一傘蓋，廣半由旬。

爾時月上還從空下去地四指，足步虛空經行來往，須臾即出毗耶離城，欲向釋迦如來之所。爾時月上安足之處地皆震動，而彼大眾其數八萬四千人俱，隨從月上次第而去。

爾時長老舍利弗共五百比丘，于晨朝時整衣持缽，為乞食故便來向于毗耶離城。時彼聲聞諸徒眾等，遙

【現代漢語翻譯】 現代漢語譯本： 能夠成就緣覺（Pratyekabuddha，靠自己領悟佛法的人）和阿羅漢（Arhat，斷絕一切煩惱，達到涅槃境界的人），擁有莊嚴美好的佛身； 自覺覺他，廣行利益，都是因為捨棄了對慾望的執著。 沉溺於慾望不僅僅是一種禍患，還會帶來諸多過錯和惡行，毫無益處； 希望迅速解脫慾望的人們，請與我一同前往如來（Tathagata，佛的稱號）身邊。 再沒有其他歸宿能夠拔除罪業，唯有諸佛才是天人所尊敬的； 你們應當迅速前往佛的身邊，因為在無量劫的時間裡，佛都難以見到。

這時，月上（Chandra，人名）說完這些偈語后，大地都震動起來，虛空中無數的天子們，揚聲大叫，舞動身上的衣服，吟唱歌曲，發出各種美妙的聲音，數量無量無盡，降下各種天花，成百上千，演奏各種音樂，難以用語言描述。

這時，大眾見聞這些景象后，便生起厭離各種慾望的想法，生起稀有和前所未有的想法。當時，他們全身的毛孔都豎立起來，不再有慾望的煩惱，沒有嗔恨和怨恨，沒有貪婪和愚癡，沒有憤怒和嫉妒，沒有爭執，沒有煩惱和使者（煩惱的別稱），都以歡悅滋潤身心，各自互生父母兄弟姐妹等親人的想法；既然捨棄了一切煩惱，便各自頂禮月上女。

這時，大眾所執持的香花、末香、涂香，花鬘、衣服等各種瓔珞，都拿來散擲向月上。散擲之後，由於佛的神力，這些物品在如來（Tathagata，佛的稱號）上方化成一把傘蓋，寬廣半由旬（Yojana，古印度長度單位）。

這時，月上從空中降落到離地面四指的高度，在虛空中行走來往，一會兒就出了毗耶離城（Vaishali，古印度城市名），想要前往釋迦如來（Shakya Tathagata，釋迦牟尼佛的稱號）所在的地方。這時，月上安足的地方，大地都震動起來，而那八萬四千大眾，都跟隨在月上身後次第而去。

這時，長老舍利弗（Sariputra，佛陀十大弟子之一）與五百比丘，在早晨整理好衣服，拿著缽，爲了乞食便來到毗耶離城。

【English Translation】 English version: To become Pratyekabuddhas (those who attain enlightenment on their own) and Arhats (those who have extinguished all afflictions and attained Nirvana), possessing adorned and beautiful Buddha bodies; To awaken oneself and others, extensively benefiting all, is all due to abandoning attachment to desires. Indulging in desires is not only a single affliction, but also brings many faults and evils, with no benefit; Those who hope to quickly liberate themselves from desires, please go with me to the side of the Tathagata (the title of a Buddha). There is no other refuge that can eradicate sins, only the Buddhas are revered by gods and humans; You should quickly go to the side of the Buddha, because Buddhas are difficult to see in countless kalpas (aeons).

At this time, after Chandra (name of a person) spoke these verses, the earth shook, and countless devas (gods) in the sky shouted loudly, danced with their clothes, sang songs, and made various wonderful sounds, in immeasurable numbers, raining down various celestial flowers, hundreds and thousands, playing various music that is difficult to describe.

At this time, after the assembly saw and heard these scenes, they developed a sense of aversion to various desires, and generated rare and unprecedented thoughts. At that time, all the pores of their bodies stood up, and they no longer had the afflictions of desire, no hatred or resentment, no greed or ignorance, no anger or jealousy, no disputes, no afflictions or messengers (another name for afflictions), and they all nourished their bodies with joy, each generating thoughts of parents, siblings, and other relatives; since they had abandoned all afflictions, they each prostrated themselves before the daughter Chandra.

At this time, the incense, powdered incense, scented ointment, flower garlands, clothes, and various ornaments held by the assembly were all scattered towards Chandra. After scattering them, due to the power of the Buddha, these objects transformed into a parasol above the Tathagata (the title of a Buddha), half a yojana (an ancient Indian unit of length) wide.

At this time, Chandra descended from the sky to a height of four fingers above the ground, walking back and forth in the air, and soon left the city of Vaishali (an ancient Indian city), wanting to go to where Shakya Tathagata (the title of Shakyamuni Buddha) was. At this time, where Chandra placed her feet, the earth shook, and the crowd of eighty-four thousand people followed Chandra in order.

At this time, the elder Sariputra (one of the ten great disciples of the Buddha) and five hundred bhikshus (monks), in the morning, tidied their clothes, held their bowls, and came to the city of Vaishali to beg for food.

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見月上與其大眾前後圍繞相向而來。時舍利弗遂白長老摩訶迦葉，作如是言：「長老迦葉！彼所來者是月上女，欲向佛邊，我等且可逆問彼女，隨意義趣驗試其女得忍已不？」

爾時長老舍利弗等五百比丘，前行既至月上女邊，到已告言：「汝於今者欲何所去？」其月上女即報長老舍利弗言：「尊舍利弗！今既問我作如是言，汝今欲向何所去者？我今亦如舍利弗去如是去耳！」

爾時舍利弗復報月上作如是言：「我今欲入毗耶離城，汝於今者乃從彼出，云何報言：『我今亦如舍利弗去作如是去？』」

爾時月上覆報長老舍利弗言：「然舍利弗！舉足下足凡依何處？」舍利弗言：「我今舉足及以下足並依虛空。」其女復報舍利弗言：「我亦如是，舉足安足悉依虛空，而虛空界不作分別，是故我言：『亦如尊者舍利弗去如是去耳！』尊舍利弗！此事且然，今舍利弗行何行也？」

舍利弗言：「我向涅槃如是行也。」其女復白舍利弗言：「尊舍利弗！一切諸法豈不向于涅槃行也，我於今者亦向彼行。」

爾時長老舍利弗復問月上作如是言：「若一切法向涅槃者，汝今云何而不滅度？」其女報言：「尊舍利弗！若向涅槃即不滅度。何以故？其涅槃行不生滅故，涅槃行者不可得見，體無分別無可

【現代漢語翻譯】 現代漢語譯本：見月上（Candrasūrya）和她的大眾前後圍繞著，相對而來。當時，舍利弗（Śāriputra）就對長老摩訶迦葉（Mahākāśyapa）說：『長老迦葉！那位前來的是月上女，想要去佛陀那裡，我們不妨先去問問她，根據意義和趣味來驗證一下這位女子是否已經證得了忍？』 當時，長老舍利弗等五百比丘，走在前面，到達月上女那裡后，就對她說：『你現在想要去哪裡？』月上女回答長老舍利弗說：『尊者舍利弗！現在您問我，說我現在想要去哪裡？我現在也像舍利弗一樣去那樣去罷了！』 當時，舍利弗又對月上說：『我現在想要進入毗耶離城（Vaiśālī），你現在是從那裡出來，為什麼說：『我現在也像舍利弗一樣去那樣去？』』 當時，月上又回答長老舍利弗說：『那麼舍利弗！舉起腳放下腳，通常依靠什麼地方？』舍利弗說：『我現在舉起腳和放下腳都依靠虛空。』那位女子又對舍利弗說：『我也是這樣，舉起腳放下腳都依靠虛空，而虛空界不作分別，所以我說：『也像尊者舍利弗一樣去那樣去罷了！』尊者舍利弗！這件事暫且如此，現在舍利弗行的是什麼行呢？』 舍利弗說：『我向涅槃（Nirvana）這樣行。』那位女子又對舍利弗說：『尊者舍利弗！一切諸法難道不是向著涅槃行嗎？我現在也是向著那裡行。』 當時，長老舍利弗又問月上說：『如果一切法都向涅槃，你現在為什麼還不滅度（parinirvana）？』那位女子回答說：『尊者舍利弗！如果向著涅槃，就是不滅度。為什麼呢？因為涅槃的行是不生不滅的，涅槃的行是不可得見的，本體沒有分別，無可……』

【English Translation】 English version: Candrasūrya (Moon Above), surrounded by her retinue, approached from afar. Thereupon, Śāriputra (Sariputta), addressed the elder Mahākāśyapa (Mahakassapa), saying: 'Elder Kāśyapa, that approaching figure is Candrasūrya, intending to go to the Buddha. Perhaps we should inquire of her and, based on the meaning and interest, examine whether this woman has attained forbearance (kṣānti)?' At that time, the elder Śāriputra and five hundred bhikshus (monks), proceeding ahead, arrived at Candrasūrya's location. Upon arriving, they said to her: 'Where do you intend to go now?' Candrasūrya replied to the elder Śāriputra: 'Venerable Śāriputra, now that you ask me, saying, 'Where do you intend to go now?' I am going just as Śāriputra goes!' Then Śāriputra again said to Candrasūrya: 'I intend to enter the city of Vaiśālī (Vesali) now, and you are coming from there. Why do you say, 'I am going just as Śāriputra goes?' At that time, Candrasūrya again replied to the elder Śāriputra: 'Then Śāriputra, where does one usually rely when lifting and placing one's feet?' Śāriputra said: 'I rely on space (ākāśa) when lifting and placing my feet.' The woman again said to Śāriputra: 'I am the same; I rely on space when lifting and placing my feet, and the realm of space makes no distinctions. Therefore, I say, 'Just as Venerable Śāriputra goes!' Venerable Śāriputra, let this matter rest for now. What practice (caryā) does Śāriputra practice now?' Śāriputra said: 'I am practicing towards Nirvana (Nibbana) in this way.' The woman again said to Śāriputra: 'Venerable Śāriputra, aren't all dharmas (phenomena) proceeding towards Nirvana? I am also proceeding towards it now.' At that time, the elder Śāriputra again asked Candrasūrya: 'If all dharmas are proceeding towards Nirvana, why haven't you attained parinirvana (complete Nirvana)?' The woman replied: 'Venerable Śāriputra, if one is proceeding towards Nirvana, then one is not attaining parinirvana. Why? Because the practice of Nirvana is without arising or ceasing. The practice of Nirvana is imperceptible, its essence is without distinction, without...'

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滅者，以是義故，行涅槃者即是涅槃。」

爾時舍利弗復問月上作如是言：「汝於今者行何乘也？為行聲聞乘？為行辟支佛乘？為行大乘？」爾時月上報舍利弗作如是言：「尊舍利弗！今既問我行何乘者，我今還問尊舍利弗，唯愿如是隨意答我。如舍利弗所證法者，為行聲聞乘？為行辟支佛乘？為行大乘？」

爾時舍利弗復報彼女作如是言：「非也月上！所以者何？然彼法者，無可分別亦無言說，非別非一亦非眾多。」

爾時月上報彼尊者舍利弗言：「是故不應分別諸法，一相異相無別異相，于諸相中無有可住，故涅槃者實無可滅。」

爾時長老舍利弗復告月上作如是言：「希有希有！汝今乃能如此辯才無有滯礙，是故汝昔曾更奉侍幾許佛來？」

爾時月上報舍利弗作如是言：「尊舍利弗！今問於我，汝昔曾更奉侍幾許諸佛來者，猶如實際與法界也。」

時舍利弗復問女言：「所言實際及與法界，有幾許也？」女復答言：「如無明有及以愛等無有異也。」

時舍利弗復問女言：「無明有愛復有幾許？」其女報言：「如眾生界無有異也。」時舍利弗復問女言：「眾生界者復有幾許？」其女報言：「如彼過去未來現在諸佛境界。」舍利弗言：「若如此者，汝說何事是何解釋？

【現代漢語翻譯】 現代漢語譯本：『滅，就是因為這個意義，修行涅槃的人本身就是涅槃。』

當時，舍利弗又問月上說：『你現在修行的是什麼乘？是聲聞乘？是辟支佛乘？還是大乘？』當時，月上回答舍利弗說：『尊者舍利弗！既然您問我修行什麼乘，我現在反過來問尊者舍利弗，希望您能隨意回答我。像舍利弗您所證悟的法，是聲聞乘？是辟支佛乘？還是大乘？』

當時，舍利弗回答她說：『不是這樣的，月上！為什麼呢？因為那個法，無法分別，也無法言說，非個別，非單一，也非眾多。』

當時，月上回答尊者舍利弗說：『所以不應該分別諸法，一相和異相沒有區別，在各種相中沒有可以執著停留的，所以涅槃實際上沒有什麼可以滅的。』

當時，長老舍利弗又告訴月上說：『稀有啊稀有！你現在竟然能有如此辯才，沒有滯礙，所以你過去曾經供養過多少佛啊？』

當時，月上回答舍利弗說：『尊者舍利弗！您問我過去曾經供養過多少佛，就像實際和法界一樣。』

當時，舍利弗又問女子說：『所說的實際和法界，有多少呢？』女子回答說：『就像無明、有和愛等等，沒有區別。』

當時，舍利弗又問女子說：『無明、有和愛又有多少呢？』那女子回答說：『就像眾生界一樣，沒有區別。』當時，舍利弗又問女子說：『眾生界又有多少呢？』那女子回答說：『就像過去、未來、現在諸佛的境界。』舍利弗說：『如果這樣，你說的到底是什麼事，又是什麼解釋呢？』

【English Translation】 English version: 'Cessation, because of this meaning, one who practices Nirvana is Nirvana itself.'

At that time, Shariputra (one of the principal disciples of the Buddha, known for his wisdom) further asked Moonlike, saying: 'What vehicle are you practicing now? Are you practicing the Sravaka Vehicle (the vehicle of the hearers, those who attain enlightenment by listening to the Buddha's teachings)? Are you practicing the Pratyekabuddha Vehicle (the vehicle of solitary Buddhas, those who attain enlightenment on their own)? Or are you practicing the Mahayana Vehicle (the Great Vehicle, the path of the Bodhisattva)?' At that time, Moonlike replied to Shariputra, saying: 'Venerable Shariputra! Since you ask me what vehicle I am practicing, I now ask you in return, Venerable Shariputra, I hope you will answer me as you please. As for the Dharma (the teachings of the Buddha, the universal law) that Shariputra has realized, is it the Sravaka Vehicle? Is it the Pratyekabuddha Vehicle? Or is it the Mahayana Vehicle?'

At that time, Shariputra replied to her, saying: 'It is not so, Moonlike! Why is that? Because that Dharma is beyond discrimination and cannot be spoken of; it is neither separate nor one, nor many.'

At that time, Moonlike replied to the venerable Shariputra, saying: 'Therefore, one should not discriminate among Dharmas. The characteristic of oneness and the characteristic of difference are not different. Within all characteristics, there is nothing to abide in. Therefore, Nirvana (the ultimate state of liberation) is truly without anything to be extinguished.'

At that time, the elder Shariputra again said to Moonlike: 'Rare indeed! You are now able to have such eloquence without hindrance. Therefore, how many Buddhas have you served in the past?'

At that time, Moonlike replied to Shariputra, saying: 'Venerable Shariputra! Your question to me about how many Buddhas I have served in the past is like asking about the limit of Reality (the true nature of things) and the Dharma Realm (the totality of all phenomena).'

At that time, Shariputra again asked the woman: 'How much is the so-called Reality and the Dharma Realm?' The woman replied: 'They are no different from ignorance (lack of understanding of the true nature of reality), existence, and love.'

At that time, Shariputra again asked the woman: 'How much are ignorance, existence, and love?' The woman replied: 'They are no different from the realm of sentient beings (all beings with consciousness).' At that time, Shariputra again asked the woman: 'How much is the realm of sentient beings?' The woman replied: 'It is like the realm of the Buddhas of the past, future, and present.' Shariputra said: 'If that is so, what are you talking about, and what is your explanation?'

---

」其女報言：「依尊者問，我還依答。」

時舍利弗復問女言：「我問何義？」其女答言：「問文字也。」舍利弗言：「彼文字滅，無有足跡。」其女答言：「尊舍利弗！如是滅相一切法中，如有問者、如有答者，二俱滅相不可得也。」

佛說月上女經卷上 大正藏第 14 冊 No. 0480 佛說月上女經

佛說月上女經卷下

隋天竺三藏法師阇那崛多譯

爾時長老舍利弗復問月上作如是言：「汝於今者在菩薩地有是忍相，汝當不久得成阿耨多羅三藐三菩提。」

爾時月上作如是言：「尊舍利弗！夫菩提者無有言說，但以假名文字說耳！所言成者亦假名說，若久若近俱是名字。尊者！云何作如是言：『汝當不久得成阿耨多羅三藐三菩提也。』尊舍利弗！夫阿耨多羅三藐三菩提者，彼無生處亦不可說，無有體性，其間亦復無可成者。何以故？菩提之體無有二相，是故菩提無二離一。」

爾時舍利弗告月上女作如是言：「汝今但當先向佛所，我等須臾為聽法故，不久當還向于彼處而來聽法。」

爾時月上覆白長老舍利弗言：「尊舍利弗！如來不為聽法者說，亦復不為樂法者說。」舍利弗言：「如來若爾，為誰說法？」彼女答言：「尊舍利弗！若有所聞，不生

【現代漢語翻譯】 現代漢語譯本： 其女回答說：『遵從尊者的提問，我將如實回答。』 當時，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）又問那女子說：『我問的是什麼意思？』那女子回答說：『問的是文字的意義。』舍利弗說：『那些文字已經滅盡，不留下任何痕跡。』那女子回答說：『尊敬的舍利弗！像這樣滅盡的相狀，在一切法中，如果有提問者，如果有回答者，這二者滅盡的相狀都是不可得的。』 《佛說月上女經》捲上 大正藏第14冊 No. 0480 《佛說月上女經》 《佛說月上女經》卷下 隋朝天竺三藏法師阇那崛多（Jñānagupta）譯 當時，長老舍利弗又對月上（Candra-ūrdhvā，經中女主角）這樣說：『你現在處於菩薩地，具有這樣的忍辱相，你不久將證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。』 當時，月上這樣說：『尊敬的舍利弗！菩提（bodhi，覺悟）是沒有言語可以表達的，只是用假名文字來說明罷了！所說的『成就』也是假名安立，無論是長久還是短暫，都只是名字而已。尊者！您怎麼會這樣說：『你不久將證得阿耨多羅三藐三菩提呢？』尊敬的舍利弗！阿耨多羅三藐三菩提，沒有產生之處，也不可說，沒有自體本性，其中也沒有什麼可以成就的。為什麼呢？菩提的本體沒有二相，所以菩提既不是二，也不是離一。』 當時，舍利弗告訴月上女這樣說：『你現在應當先去佛陀那裡，我們稍後爲了聽法，不久也將回到那裡來聽法。』 當時，月上又對長老舍利弗說：『尊敬的舍利弗！如來（tathāgata，佛陀的稱號之一）不是為聽法的人說法，也不是為喜愛佛法的人說法。』舍利弗說：『如來如果這樣，那是為誰說法呢？』那女子回答說：『尊敬的舍利弗！如果有所聽聞，不生

【English Translation】 English version: The daughter replied, 'According to the venerable one's question, I will answer truthfully.' Then Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) asked the woman again, 'What is the meaning of my question?' The woman replied, 'It is asking about the meaning of words.' Śāriputra said, 'Those words have ceased, leaving no trace.' The woman replied, 'Venerable Śāriputra! In such a state of cessation, in all dharmas, if there is a questioner, if there is an answerer, both of these states of cessation are unattainable.' The Sutra of the Woman Candra-ūrdhvā Spoken by the Buddha, Volume 1 Taisho Tripitaka Volume 14, No. 0480, The Sutra of the Woman Candra-ūrdhvā Spoken by the Buddha The Sutra of the Woman Candra-ūrdhvā Spoken by the Buddha, Volume 2 Translated by Tripiṭaka Master Jñānagupta from India of the Sui Dynasty At that time, the elder Śāriputra said to Candra-ūrdhvā (the female protagonist in the sutra) in this way: 'You are now on the Bodhisattva ground, possessing such forbearance. You will soon attain Anuttarā-samyak-saṃbodhi (unsurpassed, complete and perfect enlightenment).' At that time, Candra-ūrdhvā said in this way: 'Venerable Śāriputra! Bodhi (enlightenment) cannot be expressed in words, but is only explained using provisional names and letters! What is called 'accomplishment' is also provisionally established. Whether it is long or short, it is just a name. Venerable one! How can you say: 'You will soon attain Anuttarā-samyak-saṃbodhi?' Venerable Śāriputra! Anuttarā-samyak-saṃbodhi has no place of origin, nor can it be spoken of. It has no self-nature, and there is nothing to be accomplished within it. Why? The essence of Bodhi has no duality, therefore Bodhi is neither two nor separate from one.' At that time, Śāriputra said to the woman Candra-ūrdhvā in this way: 'You should now go to the Buddha first. We will soon return there to listen to the Dharma for a short while.' At that time, Candra-ūrdhvā again said to the elder Śāriputra: 'Venerable Śāriputra! The Tathāgata (one of the titles of the Buddha) does not preach for those who listen to the Dharma, nor does he preach for those who delight in the Dharma.' Śāriputra said, 'If that is so, who does the Tathāgata preach for?' The woman replied, 'Venerable Śāriputra! If there is something heard, not arising

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著想無欣樂想，如來乃為如是說法。」

爾時舍利弗復語月上作如是言：「若有眾生詣佛聽法，為聞法故，如來爾時豈不為彼而說法也？」

爾時月上覆答彼言：「若有眾生作如是想，此是如來為我說法，如是眾生住於我想；若有真洞入法性者則無是念，終不云佛為我等故說如是法。」

爾時尊者摩訶迦葉告于長老舍利弗言：「尊舍利弗！此女今既詣向佛邊，今日必當有大法義，我等亦可回還而去，今日寧可不食為善，莫使我等身在於外而不得聞如是法義。」是故彼等諸聲聞眾遂即回還，隨逐月上向于佛所。

爾時月上，漸行至彼大林之內草茅精舍，詣于佛所，頂禮佛足右繞三匝，所持香華末香涂香，衣服資財寶幢幡蓋，所奉佛者以散佛上，散已復散。彼時大眾，所持香華華鬘涂香及以末香，亦散佛上，散已復散。所散諸華于佛頂上成一華蓋，縱廣遍覆滿十由旬。

爾時童子文殊師利告月上女作如是言：「汝于往昔從何捨身而來生此？當舍此身復生何處？」其女答言：「文殊師利！于意云何？我今所執如來形像坐蓮華者，從何捨身而來生此，今舍此身當生何處？」文殊師利復言月上：「此是化耳！夫言化者無處捨身后亦無生。」其女報言：「如是如是。文殊師利！一切諸法本體是化，

【現代漢語翻譯】 現代漢語譯本：『不要執著于快樂的想法，如來（Tathagata，佛的稱號）才會這樣說法。』

當時，舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）又對月上（Chandra-uttara，菩薩名）說：『如果有眾生爲了聽法而來到佛陀那裡，佛陀那時豈不是爲了他們而說法嗎？』

當時，月上回答他說：『如果有眾生這樣想，』這是如來為我說法『，這樣的眾生就執著于』我『的觀念；如果有人真正洞察了法性，就不會有這樣的念頭，終究不會認為佛陀是爲了我們而說這樣的法。』

當時，尊者摩訶迦葉（Mahakasyapa，佛陀十大弟子之一，以頭陀行著稱）告訴長老舍利弗說：『尊者舍利弗！這位女子既然已經前往佛陀那裡，今天必定會有重要的法義，我們也可以回去了，今天寧可不吃飯也好，不要讓我們身在外邊而不能聽到這樣的法義。』因此，他們這些聲聞眾（Sravaka，聽聞佛陀教誨而修行的弟子）就立即返回，跟隨月上前往佛陀所在的地方。

當時，月上逐漸走到那片大林中的草茅精舍，來到佛陀那裡，頂禮佛足，右繞三圈，將所持的香、花、末香、涂香、衣服、資財、寶幢、幡蓋等供奉佛陀的物品散在佛陀身上，散了又散。那時，大眾也將所持的香、花、花鬘、涂香以及末香，也散在佛陀身上，散了又散。所散的各種花在佛陀的頭頂上形成一個華蓋，縱橫遍佈，覆蓋了十由旬（Yojana，古印度長度單位）。

當時，童子文殊師利（Manjusri，象徵智慧的菩薩）對月上女說：『你從過去哪裡捨棄身體而來生到這裡？當捨棄這個身體后又將生到哪裡？』那女子回答說：『文殊師利！你認為如何？我現在所執持的如來形像坐在蓮花上，是從哪裡捨棄身體而來生到這裡，現在捨棄這個身體又將生到哪裡？』文殊師利又對月上說：『這是化現罷了！所謂化現，沒有捨棄身體的地方，也沒有出生的地方。』那女子回答說：『是的，是的。文殊師利！一切諸法的本體都是化現，』

【English Translation】 English version: 'Do not cling to thoughts of joy and pleasure; only then will the Tathagata (title of the Buddha) speak in this way.'

At that time, Sariputra (one of the ten principal disciples of the Buddha, known for his wisdom) further said to Chandra-uttara (name of a Bodhisattva): 'If there are beings who come to the Buddha to hear the Dharma, wouldn't the Tathagata then speak the Dharma for them?'

At that time, Chandra-uttara replied to him: 'If there are beings who think, 'This is the Tathagata speaking the Dharma for me,' such beings are attached to the notion of 'self'; if someone truly penetrates the nature of Dharma, they will not have such a thought, and will ultimately not think that the Buddha speaks such Dharma for our sake.'

At that time, the Venerable Mahakasyapa (one of the ten principal disciples of the Buddha, known for his ascetic practices) said to the Elder Sariputra: 'Venerable Sariputra! Since this woman has already gone to the Buddha, there must be important Dharma teachings today. We can also return; it would be better to not eat today, lest we be outside and unable to hear such Dharma teachings.' Therefore, those Sravakas (disciples who hear and practice the Buddha's teachings) immediately returned, following Chandra-uttara to where the Buddha was.

At that time, Chandra-uttara gradually arrived at the thatched hut within that great forest, went to the Buddha, prostrated at his feet, circumambulated him three times clockwise, and scattered the incense, flowers, powdered incense, scented ointment, clothing, wealth, jeweled banners, and canopies that she carried as offerings to the Buddha, scattering them again and again. At that time, the assembly also scattered the incense, flowers, garlands, scented ointment, and powdered incense that they carried upon the Buddha, scattering them again and again. The various flowers that were scattered formed a canopy above the Buddha's head, extending in all directions, covering ten yojanas (an ancient Indian unit of distance).

At that time, the youth Manjusri (Bodhisattva symbolizing wisdom) said to the maiden Chandra-uttara: 'From where in the past did you relinquish your body to be born here? Where will you be born after relinquishing this body?' The maiden replied: 'Manjusri! What do you think? From where did the image of the Tathagata that I now hold, seated on a lotus flower, relinquish its body to be born here, and where will it be born after relinquishing this body?' Manjusri again said to Chandra-uttara: 'This is merely a manifestation! So-called manifestation has no place of relinquishing the body, nor a place of birth.' The maiden replied: 'So it is, so it is. Manjusri! The essence of all dharmas is manifestation,'

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我于彼法不見舍時、不見生時。」

爾時不空見菩薩告月上女作如是言：「如是月上！既不可以女身成佛，汝今何故不轉女身？」其女答言：「善男子！夫空體者無回無轉，一切諸法亦復如是。云何令我而轉女身？」

爾時持地菩薩復告月上作如是言：「汝頗曾見如來已不？」其女答言：「善男子！我見如來如我手中所執化佛，如是如來等無有異。」

爾時辯聚菩薩復告月上作如是言：「汝今能辯法義已不？」時女答言：「善男子！法界之體不可言說，亦不可以文字算數之所攝受。」

爾時無礙辯菩薩復告月上作如是言：「汝於過去諸如來所，聞何等法？」其女答言：「善男子！今可仰觀如上虛空，如來說法與此虛空等無有異，其所聽者亦復如是。善男子！而彼法相等如虛空無異無別。」

爾時虛空藏菩薩告彼女言：「汝于往昔所施諸佛，云何奉施？云何迴向？」其女報言：「善男子！如我於此所化佛像施彼佛僧，所獲功德其事云何？」時虛空藏菩薩報月上言：「此佛是化，若於彼施無功德相。」其女答言：「善男子！我亦如是，往于昔日諸如來前，所行佈施及以迴向，亦作是相亦作如是迴向。」

爾時不損他心菩薩復作是言：「汝今云何能於一切諸眾生等，得以慈心而普遍也

【現代漢語翻譯】 現代漢語譯本：'對於那種法，我既沒有看到過捨棄的時候，也沒有看到過產生的時候。'

當時，不空見菩薩告訴月上女說：'像這樣，月上！既然不能以女身成佛，你現在為什麼不轉變成男身呢？' 月上女回答說：'善男子！空性的本體沒有迴轉，一切諸法也是這樣。怎麼能讓我轉變女身呢？'

當時，持地菩薩又告訴月上女說：'你曾經見過如來嗎？' 月上女回答說：'善男子！我見如來就像我手中所拿的化佛（變化出來的佛），這樣的如來沒有差別。'

當時，辯聚菩薩又告訴月上女說：'你現在能夠辯說法義了嗎？' 月上女回答說：'善男子！法界（諸法存在的境界）的本體不可言說，也不能用文字算數來概括。'

當時，無礙辯菩薩又告訴月上女說：'你在過去諸如來那裡，聽聞了什麼樣的法？' 月上女回答說：'善男子！現在可以仰望上面的虛空，如來說法與這虛空沒有差別，聽法的人也是這樣。善男子！那法相就像虛空一樣，沒有差異也沒有分別。'

當時，虛空藏菩薩告訴她說：'你往昔佈施給諸佛時，是怎樣奉獻佈施的？又是怎樣迴向的？' 月上女回答說：'善男子！如果我把這個變化出來的佛像佈施給佛和僧眾，所獲得的功德會怎麼樣呢？' 當時，虛空藏菩薩告訴月上女說：'這佛是變化出來的，如果對它佈施沒有功德。' 月上女回答說：'善男子！我也是這樣，往昔在諸如來面前，所做的佈施以及迴向，也是這樣做的，也是這樣迴向的。'

當時，不損他心菩薩又說：'你現在怎樣才能對一切眾生，生起慈悲心而普遍關懷呢？'

【English Translation】 English version: 'In that Dharma, I have not seen a time of abandonment, nor have I seen a time of arising.'

At that time, Bodhisattva Akasagarbha (Inexhaustible Treasury Bodhisattva) said to the daughter Moon-like: 'Like this, Moon-like! Since one cannot attain Buddhahood in a female body, why do you not transform your female body?' The daughter replied: 'Good man! The essence of emptiness has no turning back or transformation, and all dharmas are also like this. How can you make me transform my female body?'

At that time, Bodhisattva Dharanimdhara (Earth Holder Bodhisattva) again said to Moon-like: 'Have you ever seen the Tathagata (Thus Come One)?' The daughter replied: 'Good man! I see the Tathagata as the transformation Buddha (Buddha created by transformation) I hold in my hand; such Tathagatas are no different.'

At that time, Bodhisattva Pratisambhidaprapta (Attained Eloquence Bodhisattva) again said to Moon-like: 'Are you now able to expound the meaning of the Dharma?' The daughter replied: 'Good man! The essence of the Dharmadhatu (Realm of Dharma) is inexpressible, nor can it be encompassed by words or numbers.'

At that time, Bodhisattva Pratibhana-sammannagata (Unimpeded Eloquence Bodhisattva) again said to Moon-like: 'From what Dharma did you hear from the past Tathagatas?' The daughter replied: 'Good man! Now you can look up at the sky above; the Tathagata's teaching of the Dharma is no different from this sky, and those who listen are also like this. Good man! That Dharma-nature is like the sky, without difference or distinction.'

At that time, Bodhisattva Akasagarbha (Space Treasury Bodhisattva) said to her: 'When you made offerings to the Buddhas in the past, how did you offer them? And how did you dedicate the merit?' The daughter replied: 'Good man! If I were to offer this transformed Buddha image to the Buddha and the Sangha (community), what would be the merit obtained?' At that time, Bodhisattva Akasagarbha told Moon-like: 'This Buddha is a transformation; if you offer to it, there is no aspect of merit.' The daughter replied: 'Good man! I am also like that; in the past, before the Tathagatas, the giving and dedication I performed were done in the same way, and the dedication was also done in this way.'

At that time, Bodhisattva Anavakramana-citta (Non-harming Heart Bodhisattva) again said: 'How can you now be able to extend loving-kindness universally to all beings?'

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？」其女答言：「善男子！如彼眾生等無有異。」菩薩復言：「彼諸眾生其事云何？」女復答言：「眾生之事，非是過去亦非未來亦非現在；而彼慈心亦復如是，非是過去非是未來非是現在之所攝也；亦復不可以言說也。善男子！而彼慈心其事如是。」

爾時喜王菩薩復問彼女作如是言：「汝於今者得法眼不？」其女答言：「善男子！我今肉眼猶尚不得，況得法眼。」

爾時堅意菩薩復告彼女作如是言：「汝行菩提經今幾時？」其女答言：「善男子！如彼陽焰經今幾時，我發菩提亦復如是。」

爾時彌勒菩薩告彼女言：「汝於何時當得成就阿耨多羅三藐三菩提？」其女答言：「亦如彌勒菩薩，何時得超凡夫行地。」

爾時長老舍利弗復白佛言：「世尊！希有此女如是辯才。云何乃能與如是等鎧甲大龍共相問答，卓立不坐復不屈身禮諸菩薩？」

爾時月上白舍利弗作如是言：「尊舍利弗！譬如小火體能燒故，所有諸物悉皆能燒。如是如是！尊舍利弗！諸菩薩等與于諸佛亦無有異，于諸行中欲燒一切諸煩惱時，所有煩惱或自或他莫不能燒。」

爾時舍利弗復問女言：「汝當成就阿耨多羅三藐三菩提時，而彼佛剎當如之何？」其女答言：「尊舍利弗！我于當來佛剎之中，無有如是小行

{ "translations": [ "現代漢語譯本", '這時，喜王菩薩問道：「那些眾生和（其他眾生）有什麼不同嗎？」那女子回答說：「善男子！那些眾生等同於其他眾生，沒有什麼不同。」菩薩又問：「那些眾生的狀態是怎樣的呢？」女子回答說：「眾生的狀態，不是過去，也不是未來，也不是現在；而那慈悲心也是如此，不是過去，不是未來，也不是現在所能包含的；也不能用言語來表達。善男子！那慈悲心的狀態就是這樣。」', '這時，喜王菩薩又問那女子說：「你現在得到法眼（dharma-cakṣus，能見真理之眼）了嗎？」那女子回答說：「善男子！我現在連肉眼都還沒有得到，更何況是法眼呢。」', '這時，堅意菩薩又告訴那女子說：「你修行菩提（bodhi，覺悟）已經多久了？」那女子回答說：「善男子！就像太陽的光焰持續多久，我發菩提心（bodhicitta，立志成佛之心）也是如此。」', '這時，彌勒菩薩（Maitreya Bodhisattva，未來佛）告訴那女子說：「你什麼時候能夠成就阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）？」那女子回答說：「就像彌勒菩薩什麼時候能夠超越凡夫的境界一樣。」', '這時，長老舍利弗（Śāriputra，智慧第一的佛陀弟子）又對佛說：「世尊！這位女子真是稀有，竟然有如此的辯才。她怎麼能夠和這些身披鎧甲的大龍（比喻有力量的人）互相問答，站立不坐，也不彎身禮拜各位菩薩呢？」', '這時，月上（菩薩名）對舍利弗說：「尊者舍利弗！譬如小小的火苗，能夠燒燬陳舊的東西，所有的東西都能燒燬。像這樣，像這樣！尊者舍利弗！各位菩薩和諸佛沒有什麼不同，在修行中想要燒燬一切煩惱的時候，所有的煩惱，無論是自己的還是他人的，沒有不能燒燬的。」', '這時，舍利弗又問那女子說：「你將來成就阿耨多羅三藐三菩提的時候，你的佛剎（buddhakṣetra，佛的國土）會是怎樣的呢？」那女子回答說：「尊者舍利弗！我將來的佛剎之中，不會有像這樣的小乘行（hīnayāna，小乘的修行方式）。」' ], "english_translations": [ "English version", 'Then, Joyful King Bodhisattva asked, 『Are those beings different from (other beings)?』 The woman replied, 『Good man! Those beings are the same as other beings, there is no difference.』 The Bodhisattva then asked, 『What is the state of those beings?』 The woman replied, 『The state of beings is neither past, nor future, nor present; and that compassionate heart is also like that, it is not contained by the past, nor the future, nor the present; nor can it be expressed in words. Good man! That is the state of that compassionate heart.』", 'At that time, Joyful King Bodhisattva asked the woman, saying, 『Have you now attained the dharma-cakṣus (法眼, the eye of the Dharma, the eye that sees the truth)?』 The woman replied, 『Good man! I have not yet attained even the physical eye, how much less the dharma-cakṣus?』', 'At that time, Firm Intention Bodhisattva said to the woman, 『How long have you been practicing bodhi (菩提, enlightenment)?』 The woman replied, 『Good man! Just as long as the sun』s rays last, so too is my bodhicitta (菩提心, the mind of enlightenment, the aspiration to become a Buddha).』', 'At that time, Maitreya Bodhisattva (彌勒菩薩, the future Buddha) said to the woman, 『When will you attain anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment)?』 The woman replied, 『Just as when Maitreya Bodhisattva will transcend the state of ordinary beings.』', 'At that time, the elder Śāriputra (舍利弗, foremost in wisdom among the Buddha』s disciples) said to the Buddha, 『World Honored One! This woman is rare, having such eloquence. How is she able to engage in dialogue with these great dragons clad in armor (a metaphor for powerful individuals), standing without sitting, and without bowing to the Bodhisattvas?』', 'At that time, Moon Above (a Bodhisattva』s name) said to Śāriputra, 『Venerable Śāriputra! Just as a small flame can burn old things, it can burn everything. Just so, just so! Venerable Śāriputra! The Bodhisattvas are no different from the Buddhas, and when they wish to burn away all afflictions in their practice, all afflictions, whether their own or others』, none cannot be burned away.』', 'At that time, Śāriputra asked the woman, 『When you attain anuttarā-samyak-saṃbodhi, what will your buddha-kṣetra (佛剎, Buddha-field, Buddha-land) be like?』 The woman replied, 『Venerable Śāriputra! In my future Buddha-field, there will be no such thing as hīnayāna (小乘, the Lesser Vehicle, the way of practice of the Lesser Vehicle).』' ] }

---

小智名字狹劣，猶如今日舍利弗者，我必當取如是佛剎。」

爾時舍利弗復言月上：「汝既說言一切法界與如來體等無有異。今者所見云何勝負？」月上女言：「尊舍利弗！譬如大海與于牛跡，然彼二水等無有異，而彼牛跡不受無量無邊眾生如大海者。如是如是！尊舍利弗！諸佛聲聞雖同法界，而諸聲聞不能為于無量無邊諸眾生輩，作大利益如諸佛者。又舍利弗！譬如芥子內有虛空，十方世界亦有虛空，彼二虛空雖無有異。然芥子空不能容受聚落城邑，不能建立須彌巨海，似如十方世界空者。如是如是！尊舍利弗！雖於一空無想無愿，而有諸佛與聲聞同；然彼聲聞不能與彼無量無邊諸眾生輩作大利益，如似諸佛、多陀阿伽度、阿羅訶、三藐三佛陀者。」

爾時長老舍利弗言：「如是月上！佛與聲聞所得解脫豈不等也？」月上答言：「尊舍利弗！勿作是說，乃言諸佛與彼聲聞解脫同等。」

時舍利弗復問女言：「如是之事其相云何？」女復答言：「尊舍利弗！我於今者欲有所問，如尊者意為我說之。尊者證得心解脫時，頗能令此三千大千如是世界平如掌不？頗有樹木及以諸山悉各傾低向汝已不？頗或能有除滅一切諸惡已不？頗有悉除一切眾生煩惱已不？頗有能得一切諸天頂禮已不？頗有魔眾聚集遍滿

【現代漢語翻譯】 現代漢語譯本：如果我的名字像小智一樣狹隘卑微，就像今天的Śāriputra（舍利弗，佛陀十大弟子之一）一樣，我一定要選取那樣的佛剎（佛所居住的清凈國土）。"

這時，Śāriputra（舍利弗）又對月上女說：『你既然說一切法界（宇宙萬法的本體）與如來（佛陀的稱號）的體性相等沒有差別，那麼現在所見到的（佛與聲聞）又有什麼勝劣之分呢？』月上女說：『尊者Śāriputra（舍利弗）！譬如大海與牛蹄印中的水，雖然這兩種水在本質上沒有差別，但是牛蹄印中的水不能容納無量無邊的眾生，而大海可以。像這樣，像這樣！尊者Śāriputra（舍利弗）！諸佛（一切覺悟者）和聲聞（聽聞佛法而修行證果的弟子）雖然同證法界，但是聲聞不能像諸佛那樣為無量無邊的眾生帶來巨大的利益。又，Śāriputra（舍利弗）！譬如芥菜籽里有虛空，十方世界也有虛空，這兩種虛空雖然沒有差別，但是芥菜籽里的虛空不能容納聚落城邑，不能建立須彌山和大海，而十方世界的虛空可以。像這樣，像這樣！尊者Śāriputra（舍利弗）！雖然在證得空性、無想、無愿的境界上，諸佛和聲聞是相同的；但是聲聞不能像諸佛、Tathāgata（如來，佛的稱號）, Arhat（阿羅漢，斷盡煩惱的聖者）, Samyak-saṃbuddha（三藐三佛陀，正等覺者，佛的稱號）那樣，為無量無邊的眾生帶來巨大的利益。』

這時，長老Śāriputra（舍利弗）說：『是這樣的，月上！佛和聲聞所得到的解脫難道不是一樣的嗎？』月上回答說：『尊者Śāriputra（舍利弗）！不要這樣說，不要說諸佛和聲聞的解脫是相同的。』

這時，Śāriputra（舍利弗）又問月上女說：『這樣的事情，它的相狀是怎樣的呢？』月上女回答說：『尊者Śāriputra（舍利弗）！我現在想問您一些問題，請您按照您的理解為我解答。尊者您證得心解脫的時候，能夠讓這三千大千世界（一個極大的世界系統）平坦如手掌嗎？能夠讓樹木和山脈都傾斜倒向您嗎？能夠消除一切的罪惡嗎？能夠消除一切眾生的煩惱嗎？能夠得到一切諸天的頂禮嗎？能夠讓魔眾聚集遍滿嗎？』

【English Translation】 English version: 'If my name is as narrow and inferior as that of Kṣudra-mati (小智, one with small wisdom), like that of Śāriputra (舍利弗, one of the ten principal disciples of the Buddha) today, I will certainly choose such a Buddha-kṣetra (佛剎, Buddha-field, the pure land where a Buddha resides).'

At that time, Śāriputra (舍利弗) again said to Candra-uttarā (月上女, Moon-rise girl): 'Since you say that the entire Dharma-dhātu (法界, the realm of all phenomena) is equal and undifferentiated from the body of the Tathāgata (如來, Thus-gone One, an epithet of the Buddha), then what is the difference in superiority and inferiority that is seen now?' Candra-uttarā (月上女) said: 'Venerable Śāriputra (舍利弗)! It is like the great ocean and the footprint of an ox. Although the two waters are equal and undifferentiated, the footprint of an ox cannot accommodate the immeasurable and boundless beings as the great ocean does. Just so, just so! Venerable Śāriputra (舍利弗)! Although the Buddhas (諸佛, Awakened Ones) and Śrāvakas (聲聞, Hearers, disciples who attain enlightenment by hearing the Buddha's teachings) are the same in the Dharma-dhātu (法界), the Śrāvakas (聲聞) cannot bring great benefits to immeasurable and boundless beings as the Buddhas (諸佛) do. Furthermore, Śāriputra (舍利弗)! It is like the space within a mustard seed and the space in the ten directions. Although the two spaces are not different, the space within a mustard seed cannot accommodate villages and cities, nor can it establish Mount Sumeru and the great ocean, as the space in the ten directions can. Just so, just so! Venerable Śāriputra (舍利弗)! Although there is one emptiness, without thought or wish, in which the Buddhas (諸佛) and Śrāvakas (聲聞) are the same, the Śrāvakas (聲聞) cannot bring great benefits to immeasurable and boundless beings as the Buddhas (諸佛), Tathāgata (如來), Arhat (阿羅漢, Worthy One), Samyak-saṃbuddha (三藐三佛陀, Perfectly Enlightened Buddha) do.'

At that time, the elder Śāriputra (舍利弗) said: 'Is it so, Candra-uttarā (月上女)! Are the liberations attained by the Buddha and the Śrāvakas (聲聞) not equal?' Candra-uttarā (月上女) replied: 'Venerable Śāriputra (舍利弗)! Do not say such a thing, do not say that the liberations of the Buddhas (諸佛) and the Śrāvakas (聲聞) are the same.'

Then Śāriputra (舍利弗) again asked the girl: 'What is the nature of such a thing?' The girl replied: 'Venerable Śāriputra (舍利弗)! I would like to ask you something now, please explain it to me according to your understanding. When you, venerable one, attained liberation of mind, were you able to make this three-thousand great-thousand world (三千大千世界, a vast cosmological system) as flat as the palm of your hand? Were you able to make the trees and mountains all lean towards you? Were you able to eliminate all evils? Were you able to eliminate the afflictions of all beings? Were you able to receive the prostration of all the devas (諸天, gods)? Were you able to cause the assembly of Māras (魔眾, demons) to be gathered and filled?'

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三十由旬而來已不？頗有一念起智慧心得解脫已不？頗覆能降一切諸魔眷屬已不？」

時舍利弗答月上女作如是言：「我于如是一切諸事悉無有一。」

其女復言：「尊舍利弗！菩薩在於菩提道場，能有如是勝妙諸事，復有無量無邊勝事。尊舍利弗！聲聞解脫、諸佛解脫，乃有如是勝負優劣差別之事，尊者云何作如是念，謂佛如來與于聲聞解脫等也？」

爾時世尊贊月上女作如是言：「善哉善哉！月上！汝今乃能如是無礙辯說。」

爾時所化如來形像在月上女右手之中，即從華起，至世尊所，圍繞世尊滿三匝已，從臍而入，佛神力故大地震動。

爾時世尊一一毛孔出一蓮華，色如真金，白銀為葉，功德藏寶以為蓮臺。彼諸華內自然各各復出一佛結跏趺坐。彼諸如來所化形像眾相莊嚴，遍至十方諸佛剎土，自然顯現為彼說法。彼諸佛剎所說法句，以佛神力，聲還聞此如來剎土。

爾時月上見如是等妙勝神通，歡喜踴躍遍滿其體不能自勝。其女右手所執蓮華，遂捉投擲如來身上，其華到已在於佛頂成一花帳。其帳方整下有四柱，縱廣正等如依繩墨。帳中自然化出一座，眾寶莊嚴，無量天衣以覆座上。其座爾時忽復有一化佛形像如釋迦者，坐彼座上結加趺坐分明顯著。而月上女擲彼華

【現代漢語翻譯】 現代漢語譯本：『你從三十由旬（Yojana，古印度長度單位）之外而來嗎？你是否生起過一念智慧心，從而獲得解脫？你是否能夠降伏一切魔的眷屬？』

當時，舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）回答月上女說：『對於所有這些事情，我都沒有做到。』

那位女子又說：『尊貴的舍利弗！菩薩（Bodhisattva，立志成佛的修行者）在菩提道場（Bodhimanda，證悟之地），能夠成就如此殊勝美妙的事情，還有無量無邊的殊勝之事。尊貴的舍利弗！聲聞（Sravaka，聽聞佛法而修行的弟子）的解脫、諸佛（Buddha，覺悟者）的解脫，存在如此勝負優劣的差別。尊者您為何會產生這樣的想法，認為佛陀如來（Tathagata，如實而來者，佛陀的稱號之一）與聲聞的解脫是相同的呢？』

這時，世尊（Bhagavan，佛陀的稱號之一，意為『世尊』）讚歎月上女說：『好啊！好啊！月上！你現在能夠如此無礙地辯說。』

當時，所化現的如來形像在月上女的右手之中，隨即從蓮花中升起，到達世尊處，圍繞世尊整整三圈后，從世尊的臍部進入。由於佛的神力，大地劇烈震動。

這時，世尊的每一個毛孔都生出一朵蓮花，顏色如同純金，花瓣是白銀，用功德藏寶作為蓮花臺。那些蓮花中自然各自又化現出一尊佛，結跏趺坐（盤腿而坐）。那些如來所化現的形像，具足各種莊嚴的相好，遍及十方諸佛剎土（Buddha-kshetra，佛所教化的世界），自然顯現併爲他們說法。那些佛剎所說的法句，憑藉佛的神力，聲音還能傳回這個如來剎土。

這時，月上女見到如此奇妙殊勝的神通，歡喜踴躍，遍滿全身，無法自持。她右手所執的蓮花，於是拿起投向如來身上，那蓮花到達后，在佛的頭頂形成一個花帳。那花帳方正整齊，下面有四根柱子，縱橫廣狹都像用墨線測量過一樣。帳中自然化出一座，用各種珍寶莊嚴，用無量天衣覆蓋在座上。那座上當時忽然又化現出一尊佛的形像，如同釋迦（Sakya，佛陀的種族名）一樣，坐在那座上結跏趺坐，分明可見。而月上女投擲那蓮花

【English Translation】 English version: 'Have you come from thirty Yojanas (an ancient Indian unit of distance)? Has a single thought of wisdom arisen in you, leading to liberation? Are you able to subdue all the retinues of demons?'

Then Sariputra (one of the Buddha's ten principal disciples, known for his wisdom) answered the Moon-like Woman, saying: 'I have not accomplished any of these things.'

The woman further said: 'Venerable Sariputra! A Bodhisattva (one who aspires to Buddhahood) in the Bodhimanda (place of enlightenment) is capable of such excellent and wondrous deeds, and countless other excellent deeds. Venerable Sariputra! There is such a difference in superiority and inferiority between the liberation of a Sravaka (a disciple who attains enlightenment by hearing the teachings) and the liberation of all Buddhas (enlightened beings). How can you have such a thought that the Buddha Tathagata (one of the titles of the Buddha, meaning 'the one who has thus come') is equal to the liberation of a Sravaka?'

At that time, the Bhagavan (one of the titles of the Buddha, meaning 'the Blessed One') praised the Moon-like Woman, saying: 'Excellent! Excellent! Moon-like One! You are now able to speak so eloquently without obstruction.'

At that time, the manifested image of the Tathagata in the right hand of the Moon-like Woman arose from the lotus flower, reached the Bhagavan, circumambulated the Bhagavan three times, and entered from the Bhagavan's navel. Due to the Buddha's divine power, the earth shook greatly.

At that time, a lotus flower emerged from each pore of the Bhagavan, its color like pure gold, its petals of silver, and the treasure of meritorious virtues served as the lotus pedestal. Within each of those flowers, a Buddha naturally manifested, sitting in the lotus position (Padmasana). Those manifested images of the Tathagatas, adorned with various majestic marks, pervaded the Buddha-kshetras (Buddha-fields, realms of Buddhas) in the ten directions, naturally appearing and teaching the Dharma to them. The phrases of the Dharma spoken in those Buddha-fields, by the Buddha's divine power, could still be heard in this Tathagata's Buddha-field.

At that time, the Moon-like Woman, seeing such wondrous and excellent miraculous powers, rejoiced and leaped with joy, her whole body filled with it, unable to restrain herself. The lotus flower held in her right hand, she then took and threw it towards the Tathagata's body. When the flower arrived, it formed a flower canopy on the Buddha's head. The canopy was square and orderly, with four pillars below, its length and width equal as if measured by a plumb line. Within the canopy, a seat naturally manifested, adorned with various treasures, covered with countless celestial garments. At that time, an image of a Buddha, like Sakya (the Buddha's clan name), suddenly manifested on the seat, sitting in the lotus position, clearly visible. And the Moon-like Woman threw that lotus flower

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時作是愿言：「世尊！愿我藉此善根因緣力故，于未來世，若諸眾生住我相者，為說其法令除我相。」

爾時彼女以佛神力，忽然復有第二蓮華現其右手，彼女於是復以其華擲向如來，其華至已在如來上為第二帳，眾寶莊嚴如上所說。於時彼女復言：「世尊！愿我藉此善根因緣，于未來世，若有眾生住我見者，為說其法得除我見。」

爾時彼女以佛神力，忽然復有第三蓮華現其右手，其女爾時復以此華擲向如來，于即化成第三華帳，眾寶莊嚴如上所說。是時彼女復言：「世尊！愿我藉此善根因緣，于未來世，若有眾生住於一切分別相者，我為說法除其分別，及除貪慾瞋恚癡等。」

爾時彼女忽然復有第四蓮華現其右手，其女亦復以彼蓮華投擲如來至於佛頂，尋復化成第四華帳，其所莊嚴如上所說。復言：「世尊！愿我藉此善根因緣，于未來世，若有眾生住四顛倒，我為說法令除四倒。」

爾時彼女復以如來神通力故，忽然復有第五蓮華現其右手。其女爾時復以其華向如來擲，其華至已在於佛頂，亦即成其第五華帳，其帳莊嚴亦如上說。其女於時復言：「世尊！愿我藉此善根因緣，于當來世，若有眾生五蓋覆者，為說其法令除五蓋。」

爾時彼女以佛神力，忽然復有第六蓮華現其右手，

【現代漢語翻譯】 現代漢語譯本 當時她發願說：『世尊！愿我憑藉這善根因緣的力量，在未來的世代，如果眾生執著于「我相」 (ātma-saṃjñā，認為存在一個真實的「我」的觀念)，我將為他們宣說佛法，使他們去除「我相」。』 那時，她憑藉佛的神力，忽然又有第二朵蓮花出現在她的右手中。她於是又將這朵蓮花投向如來（Tathāgata，佛的稱號之一），這蓮花到達后，在如來上方化為第二重寶帳，各種珍寶莊嚴如同上面所說。當時她又說：『世尊！愿我憑藉這善根因緣，在未來的世代，如果有眾生執著于「我見」 (ātma-dṛṣṭi，堅信有「我」的錯誤見解)，我將為他們宣說佛法，使他們去除「我見」。』 那時，她憑藉佛的神力，忽然又有第三朵蓮花出現在她的右手中。這女子當時又將這朵蓮花投向如來，隨即化成第三重華帳，各種珍寶莊嚴如同上面所說。這時她又說：『世尊！愿我憑藉這善根因緣，在未來的世代，如果有眾生執著於一切分別相 (vikalpa-saṃjñā，對事物進行區分和判斷的心理活動)，我將為他們說法，去除他們的分別，以及去除貪慾 (rāga，貪婪和慾望)、瞋恚 (dveṣa，憤怒和憎恨)、愚癡 (moha，無知和迷惑) 等。』 那時，她忽然又有第四朵蓮花出現在她的右手中。這女子也又將那朵蓮花投向如來，到達佛頂，隨即化成第四重華帳，其莊嚴如同上面所說。又說：『世尊！愿我憑藉這善根因緣，在未來的世代，如果有眾生執著於四顛倒 (viparyāsa，對事物本質的錯誤認知)，我將為他們說法，使他們去除四顛倒。』 那時，她又憑藉如來的神通力，忽然又有第五朵蓮花出現在她的右手中。這女子當時又將這朵蓮花向如來投擲，這蓮花到達后，在佛頂上方，也隨即形成第五重華帳，這寶帳的莊嚴也如上面所說。這女子當時又說：『世尊！愿我憑藉這善根因緣，在未來的世代，如果有眾生被五蓋 (pañca-āvaraṇa，五種障礙修行的負面情緒) 覆蓋，我將為他們宣說佛法，使他們去除五蓋。』 那時，她憑藉佛的神力，忽然又有第六朵蓮花出現在她的右手中。

【English Translation】 English version At that time, she made this vow: 'World Honored One (Śākyamuni Buddha, title of the Buddha)! May I, by the power of this root of goodness and causal conditions, in future ages, if there are sentient beings who dwell in the 'self-image' (ātma-saṃjñā, the perception of a real 'self'), speak the Dharma for them, so that they may eliminate the 'self-image'.' Then, by the Buddha's (Buddha, enlightened one) divine power, suddenly a second lotus flower appeared in her right hand. She then threw this flower towards the Tathāgata (Tathāgata, 'one who has thus gone', an epithet of the Buddha), and when the flower arrived, it transformed into a second canopy above the Tathāgata, adorned with various treasures as described above. At that time, she further said: 'World Honored One! May I, by the power of this root of goodness and causal conditions, in future ages, if there are sentient beings who dwell in 'self-view' (ātma-dṛṣṭi, the mistaken belief in a permanent 'self'), speak the Dharma for them, so that they may eliminate 'self-view'.' Then, by the Buddha's divine power, suddenly a third lotus flower appeared in her right hand. The woman then threw this flower towards the Tathāgata, and it immediately transformed into a third flower canopy, adorned with various treasures as described above. At that time, she further said: 'World Honored One! May I, by the power of this root of goodness and causal conditions, in future ages, if there are sentient beings who dwell in all forms of discrimination (vikalpa-saṃjñā, mental activity of distinguishing and judging things), speak the Dharma for them, eliminating their discrimination, as well as eliminating greed (rāga, attachment and desire), hatred (dveṣa, anger and aversion), delusion (moha, ignorance and confusion), and so on.' Then, suddenly a fourth lotus flower appeared in her right hand. The woman also threw that lotus flower towards the Tathāgata, reaching the Buddha's crown, and it immediately transformed into a fourth flower canopy, its adornments as described above. She further said: 'World Honored One! May I, by the power of this root of goodness and causal conditions, in future ages, if there are sentient beings who dwell in the four inversions (viparyāsa, mistaken perceptions of reality), speak the Dharma for them, so that they may eliminate the four inversions.' Then, again by the Tathāgata's supernatural power, suddenly a fifth lotus flower appeared in her right hand. The woman then threw this flower towards the Tathāgata, and when the flower arrived, it formed a fifth flower canopy above the Buddha's crown, the adornment of the canopy also as described above. The woman then said: 'World Honored One! May I, by the power of this root of goodness and causal conditions, in future ages, if there are sentient beings covered by the five hindrances (pañca-āvaraṇa, five mental states that obstruct spiritual progress), speak the Dharma for them, so that they may eliminate the five hindrances.' Then, by the Buddha's divine power, suddenly a sixth lotus flower appeared in her right hand.

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其女亦復持彼蓮華擲向如來，其華至已在於佛頂，亦復化成第六華帳，其所莊嚴如上所說。是時彼女復言：「世尊！愿我藉此善根因緣，未來世中，若有眾生著六入者，我為說法令離彼著。」

爾時彼女以佛神力，于其右手忽然復有第七蓮華自然顯現，其女爾時復以彼華擲向如來，至佛頂已即復變成第七華帳，形狀大小如上所說。其女爾時復言：「世尊！愿我藉此善根因緣，于當來世，若有眾生住著七識，我為說法令其除斷。」

爾時彼女以佛神力，忽然復有第八蓮華現其右手，其女復持向佛而擲，其華至已次第成其第八華帳，形狀縱廣亦如上說。其女於是復言：「世尊！愿我來世藉此善因，若有眾生著八顛倒，為說其法令悉除滅。」

爾時彼女以佛神力，忽然復有第九蓮華現其右手，其女復將遙擲佛頂，其華至已次第覆成第九華帳，其帳縱廣如上所說。其女於是復言：「世尊！愿我藉此善根因緣，于當來世，若有眾生住九使者，我為說法令除九使。」

爾時彼女以佛神力，忽然復有第十蓮華現其右手，其女於是復以彼華擲如來頂，其華至已次第覆成第十華帳，莊嚴縱廣如上所說。其女爾時復言：「世尊！愿我藉此善根因緣，于當來世具足十力，如今世尊放大光明照十方剎等無有異。」

【現代漢語翻譯】 現代漢語譯本： 她的女兒也拿起那蓮花，投向如來（Tathagata，如來），那蓮花到達后，停留在佛的頭頂，也變化成第六個華帳，它所具有的莊嚴如同上面所說的那樣。這時，她的女兒又說：『世尊（World-Honored One，世尊）！愿我憑藉這善根因緣，在未來的世代中，如果有眾生執著於六入（six entrances，六根），我為他們說法，使他們脫離那些執著。』 當時，她的女兒憑藉佛的神力，在她的右手中忽然又顯現出第七朵蓮花，自然而然地出現。她的女兒當時又用那蓮花投向如來，到達佛的頭頂后，立即又變成第七個華帳，形狀大小如同上面所說的那樣。她的女兒當時又說：『世尊！愿我憑藉這善根因緣，在未來的世代中，如果有眾生安住執著於七識（seven consciousnesses，七識），我為他們說法，使他們消除斷絕。』 當時，她的女兒憑藉佛的神力，忽然又在她的右手中顯現出第八朵蓮花。她的女兒又拿著它投向佛，那蓮花到達后，次第形成第八個華帳，形狀縱橫也如上面所說的那樣。她的女兒於是又說：『世尊！愿我來世憑藉這善的因緣，如果有眾生執著於八顛倒（eight inversions，八顛倒），我為他們說法，使他們全部消除滅盡。』 當時，她的女兒憑藉佛的神力，忽然又在她的右手中顯現出第九朵蓮花。她的女兒又將它遠遠地投向佛的頭頂，那蓮花到達后，次第又形成第九個華帳，那華帳的縱橫如同上面所說的那樣。她的女兒於是又說：『世尊！愿我憑藉這善根因緣，在未來的世代中，如果有眾生安住於九使（nine messengers/fetters，九使），我為他們說法，使他們消除九使。』 當時，她的女兒憑藉佛的神力，忽然又在她的右手中顯現出第十朵蓮花。她的女兒於是又用那蓮花投向如來的頭頂，那蓮花到達后，次第又形成第十個華帳，莊嚴縱橫如同上面所說的那樣。她的女兒當時又說：『世尊！愿我憑藉這善根因緣，在未來的世代中，具足十力（ten powers，十力），如同現在的世尊放出大光明照耀十方世界一樣，沒有差別。』

【English Translation】 English version: Her daughter also took that lotus flower and threw it towards the Tathagata (如來), and when the flower arrived, it stayed on the Buddha's head and transformed into the sixth floral canopy, its adornments being as described above. At that time, her daughter said again: 'World-Honored One (世尊)! May I, by virtue of this root of goodness, in future generations, if there are sentient beings attached to the six entrances (六根), preach the Dharma for them, so that they may be freed from those attachments.' At that time, her daughter, through the Buddha's divine power, suddenly had a seventh lotus flower naturally appear in her right hand. Her daughter then threw that flower towards the Tathagata, and upon reaching the Buddha's head, it immediately transformed into the seventh floral canopy, its shape and size as described above. Her daughter then said again: 'World-Honored One! May I, by virtue of this root of goodness, in future generations, if there are sentient beings dwelling and attached to the seven consciousnesses (七識), preach the Dharma for them, so that they may eliminate and sever them.' At that time, her daughter, through the Buddha's divine power, suddenly had an eighth lotus flower appear in her right hand. Her daughter then took it and threw it towards the Buddha, and when the flower arrived, it gradually formed the eighth floral canopy, its shape and dimensions also as described above. Her daughter then said again: 'World-Honored One! May I, in future lives, by virtue of this good cause, if there are sentient beings attached to the eight inversions (八顛倒), preach the Dharma for them, so that they may all be eliminated and extinguished.' At that time, her daughter, through the Buddha's divine power, suddenly had a ninth lotus flower appear in her right hand. Her daughter then threw it far towards the Buddha's head, and when the flower arrived, it gradually formed the ninth floral canopy, the canopy's dimensions as described above. Her daughter then said again: 'World-Honored One! May I, by virtue of this root of goodness, in future generations, if there are sentient beings dwelling in the nine messengers/fetters (九使), preach the Dharma for them, so that they may eliminate the nine messengers/fetters.' At that time, her daughter, through the Buddha's divine power, suddenly had a tenth lotus flower appear in her right hand. Her daughter then threw that flower towards the Tathagata's head, and when the flower arrived, it gradually formed the tenth floral canopy, its adornments and dimensions as described above. Her daughter then said again: 'World-Honored One! May I, by virtue of this root of goodness, in future generations, be endowed with the ten powers (十力), just as the present World-Honored One emits great light illuminating the ten directions, without any difference.'

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爾時彼等所化華帳高至梵宮，是以地居乃至大梵諸天子等，因彼華帳，復與無量千萬天眾同來集會。

爾時世尊便有微笑。然諸佛等有如是法，微笑之時從其口出種種色光，其光所謂青黃赤白頗梨等色，及以金銀如是等色。而彼光照至於無量無邊佛土，普至梵天覆翳日月，光明威力勝盛無比，晃耀顯赫還入佛頂。爾時眾中長老阿難從坐而起，整理衣服偏袒右臂，右膝著地合十指掌，以偈問佛微笑放光因緣之事：

「一切諸智非無眼，　　於一切法無有疑； 　普照世間光平等，　　及以微笑有何緣？ 　往昔劫數尊行施，　　清凈戒行如寶珠； 　住忍不動如須彌，　　尊今光笑有何緣？ 　常修精進及禪定，　　得免諸有生死等； 　意行深遠猶如海，　　微笑放光有何緣？ 　常行慈悲無休息，　　及以喜舍亦復爾； 　迷失路者能濟拔，　　尊笑放光有何緣？ 　尊一毛孔出光明，　　遍至十方無量剎； 　忽然覆蔽日月光，　　奪彼威力作他眼。 　所出音聲妙清凈，　　具六十種世獨尊； 　所有聞者無厭足，　　復能除滅諸煩惱。 　於十方剎無量眾，　　一切心有所行者； 　世尊知已決疑網，　　尊笑放光有何緣？ 　誰今決定發道意？　　誰今乘佛廣大乘？ 　誰今如是滿心願？　　

【現代漢語翻譯】 現代漢語譯本 當時，那些被教化的天人所幻化的華麗帷帳高聳入雲，直達梵天宮。因此，居住在地的，乃至大梵天的諸位天子，都因為這華麗的帷帳，又與無數千萬的天眾一同前來。

這時，世尊便顯現出微笑。諸佛都有這樣的規律，微笑的時候，會從口中放出各種顏色的光芒，這些光芒包括青色、黃色、紅色、白色、頗梨色（水晶色）等，以及金色、銀色等顏色。這些光芒照耀到無量無邊的佛土，普遍到達梵天，遮蔽了太陽和月亮，光明威力無比強大，光輝燦爛，最終又回到佛的頭頂。

這時，大眾中的長老阿難（Ananda）從座位上站起來，整理好衣服，袒露右臂，右膝跪地，合起雙手，用偈頌向佛請教微笑放光的因緣：

『一切具有智慧的人都不會沒有眼睛，對於一切法都不會有疑惑； 普照世間的光明是平等的，以及您現在的微笑，是有什麼緣故呢？ 往昔無數劫以來，您尊貴的行為是佈施，清凈的戒行如同寶珠； 安住于忍辱之中，像須彌山（Sumeru）一樣不動搖，您現在放光微笑是有什麼緣故呢？ 常常修習精進和禪定，得以免除各種有生死的輪迴； 您的意念深遠猶如大海，微笑放光是有什麼緣故呢？ 常常行慈悲之心，沒有休息，以及喜和舍也是這樣； 對於迷失道路的人能夠救濟拔除，您微笑放光是有什麼緣故呢？ 您一個毛孔所發出的光明，遍及十方無量佛土； 忽然遮蔽了太陽和月亮的光芒，奪取了它們的光明威力，使它們如同其他的眼睛一樣。 所發出的聲音美妙而清凈，具備六十種功德，世間獨一無二的尊貴； 所有聽到的人都不會感到厭倦，並且能夠消除各種煩惱。 在十方佛土的無量眾生中，一切心中所想所行之事； 世尊知道后，能夠決斷疑惑之網，您微笑放光是有什麼緣故呢？ 誰現在決定發起菩提心？誰現在乘坐佛的廣大之乘？ 誰現在能夠像這樣滿足心中的願望？』

【English Translation】 English version At that time, the transformed jeweled canopies created by those beings reached as high as the Brahma Palace. Therefore, the earth-dwelling deities, even up to the Great Brahma gods, came together with countless millions of other deities because of these jeweled canopies.

At that time, the World Honored One then had a smile. It is the Dharma of all Buddhas that when they smile, various colors of light emanate from their mouths, including colors such as blue, yellow, red, white, and crystal, as well as gold and silver. This light shone upon immeasurable and boundless Buddha lands, universally reaching Brahma, covering the sun and moon. The power of the light was incomparably strong, shining brilliantly, and then returned to the crown of the Buddha's head.

At that time, the elder Ananda from the assembly rose from his seat, arranged his robes, bared his right shoulder, knelt on his right knee, joined his palms together, and asked the Buddha in verse about the cause of the smile and the emission of light:

'Those with all wisdom are not without eyes, and have no doubts about all Dharmas; The light that shines universally on the world is equal, and what is the cause of your smile now? In past kalpas, your noble conduct was generosity, and your pure precepts were like precious jewels; Abiding in patience, unmoving like Mount Sumeru (Sumeru), what is the cause of your light and smile now? Constantly cultivating diligence and meditation, attaining liberation from all existences of birth and death; Your intention is profound like the ocean, what is the cause of your smile and emission of light? Constantly practicing loving-kindness and compassion without rest, and also joy and equanimity; Able to rescue those who have lost their way, what is the cause of your smile and emission of light? The light emitted from one of your pores pervades countless lands in the ten directions; Suddenly obscuring the light of the sun and moon, seizing their power, making them like other eyes. The sound emitted is wonderful and pure, possessing sixty qualities, uniquely venerable in the world; All who hear it are never satiated, and it can also eliminate all afflictions. Among the immeasurable beings in the ten directions, all that is thought and done in their hearts; The World Honored One knows, and can resolve the net of doubts, what is the cause of your smile and emission of light? Who now is determined to generate the Bodhi mind? Who now rides the vast vehicle of the Buddha? Who now can fulfill their heart's desire in this way?'

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世尊微笑而放光。 　誰今降伏四種魔，　　謂煩惱魔及死魔， 　陰魔及以天魔等，　　微笑放光有何緣？ 　世尊今誰證大利？　　誰作法豐人師子？ 　名聞誰至十方剎？　　如是微笑及放光。 　一切智者滅不善，　　諸慈行中最勝慈； 　于諸分別皆已斷，　　微笑放光有何緣？ 　何誰今得廣大利？　　誰復今得滿願心？ 　和合十力今是誰？　　如是放光及微笑。 　千萬諸天在虛空，　　夜叉金翅摩呼羅， 　及諸天女合掌禮，　　瞻仰世尊歡喜心。 　聚集無量諸菩薩，　　十方剎土悉瞻仰； 　深智如海欲聽法，　　凈意光笑有何緣？」

爾時世尊即以偈句報阿難言：

「阿難汝觀此童女，　　合十指掌在我前； 　彼見諸佛妙神通，　　即發無上菩提意。 　過去曾見三百佛，　　生生世世所見者； 　恒生恭敬而尊重，　　常愿云何證菩提。 　愿不生於惡道里，　　唯愿生天及人中； 　生處不忘菩提心，　　命終已後知宿命。 　昔見如來名迦葉，　　在於樓上墜下身； 　供養彼尊迦葉故，　　現得無生及順忍。 　復有佛號鉤婁村，　　奉施一具妙衣服； 　是故現得金色體，　　清凈顯赫如月天。 　有佛迦尼迦牟尼，　　香華涂末供養彼； 　以是口出妙香氣，　　猶

【現代漢語翻譯】 現代漢語譯本： 世尊微笑並放射光明。 是誰現在降伏了四種魔，也就是煩惱魔、死魔、陰魔和天魔等？微笑放光有什麼緣故？ 世尊，現在是誰證得了大利益？是誰成爲了法力豐沛的人中獅子？ 是誰的名聲傳遍十方佛剎？因為這些緣故才微笑和放光嗎？ 一切智者滅除不善，在各種慈悲行為中最殊勝； 對於各種分別都已經斷除，微笑放光有什麼緣故？ 是誰現在獲得了廣大利益？是誰現在滿足了願望？ 是誰現在和合了十力？因為這些緣故才放光和微笑嗎？ 千萬諸天在虛空中，夜叉、金翅鳥、摩呼羅迦（均為天龍八部眾）， 以及各位天女合掌禮敬，瞻仰世尊，心生歡喜。 聚集了無量諸菩薩，十方剎土都瞻仰著； 深邃的智慧如大海般，想要聽聞佛法，清凈的心意，這光明和微笑有什麼緣故？」

這時，世尊就用偈語回答阿難說：

『阿難，你看看這位童女，合起十指手掌在我面前； 她見到諸佛奇妙的神通，就發起了無上菩提之心（anuttara-samyak-sambodhi-citta）。 過去曾經見過三百位佛，生生世世所見到的； 總是生起恭敬和尊重之心，常常發願要如何證得菩提。 願望不生在惡道里，只願生在天界和人間； 出生之處不忘記菩提心，命終之後知道自己的宿命。 過去見過如來名號為迦葉佛（Kasyapa），因為在樓上墜落下來； 供養那位迦葉佛的緣故，現在得到了無生法忍（anutpattika-dharma-ksanti）和隨順忍（anulomiki-ksanti）。 還有佛名號為拘樓孫佛（Krakucchanda），奉獻佈施一套美妙的衣服； 因此現在得到了金色的身體，清凈顯赫如同月亮。 有佛名號為迦那迦牟尼佛（Kanakamuni），用香花涂香供養他； 因此口中散發出美妙的香氣，猶如旃檀香。

【English Translation】 English version: The World Honored One smiled and emitted light. Who now has subdued the four maras (demons), namely the klesa-mara (demon of afflictions), the mrtyu-mara (demon of death), the skandha-mara (demon of aggregates), and the deva-mara (demon of celestial beings)? What is the reason for smiling and emitting light? World Honored One, who now has attained great benefit? Who has become a lion among men, abundant in Dharma? Whose fame has spread throughout the ten directions of Buddha-lands? Is it because of these reasons that you smile and emit light? The All-Knowing One eradicates unwholesomeness, and is the most supreme in all acts of loving-kindness; All discriminations have been cut off, what is the reason for smiling and emitting light? Who now has obtained vast benefit? Who now has fulfilled their wishes? Who now has harmonized the ten powers (dasabala)? Is it because of these reasons that you emit light and smile? Millions of devas (gods) are in the sky, yakshas (a type of spirit), garudas (mythical bird-like beings), mahoragas (great serpents), and the goddesses, with palms together, pay homage, gazing at the World Honored One with joyful hearts. Countless Bodhisattvas have gathered, all Buddha-lands in the ten directions are gazing; With profound wisdom like the ocean, desiring to hear the Dharma, with pure intention, what is the reason for this light and smile?'

At that time, the World Honored One then replied to Ananda with verses:

'Ananda, look at this young girl, with her ten fingers joined in front of me; She saw the wondrous spiritual powers of the Buddhas, and then aroused the unsurpassed Bodhi-mind (anuttara-samyak-sambodhi-citta). In the past, she has seen three hundred Buddhas, those she has seen in life after life; Always giving rise to reverence and respect, constantly vowing how to attain Bodhi. Wishing not to be born in evil realms, only wishing to be born in the heavens and among humans; In the place of birth, not forgetting the Bodhi-mind, after the end of life, knowing her past lives. In the past, she saw a Tathagata (Tathagata) named Kasyapa (Kasyapa), because she fell from a building; Because of offering to that Honored Kasyapa, she now has obtained the forbearance of non-origination (anutpattika-dharma-ksanti) and the forbearance of compliance (anulomiki-ksanti). There was also a Buddha named Krakucchanda (Krakucchanda), offering a set of wonderful clothes; Therefore, she now has obtained a golden body, pure and radiant like the moon. There was a Buddha named Kanakamuni (Kanakamuni), using fragrant flowers and scented powder to make offerings to him; Therefore, her mouth emits a wonderful fragrance, like sandalwood.'

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如栴檀優缽羅。 　佛名尸棄兩足尊，　　瞻仰彼尊滿七日； 　是故兩目青蓮色，　　諸類看者不知厭。 　厭離諸欲五百世，　　常行清凈諸梵行； 　若人起欲來觀者，　　乃得清凈無慾心。 　是故三十三天生，　　從彼來生離車種； 　一切生處知宿緣，　　巧說諸偈微妙句。 　教化父母及諸親，　　利益無量眾生等； 　為欲教化發菩提，　　故生豪貴大離車。 　童女男夫婦人等，　　教化令入佛乘中； 　二萬三千諸人類，　　成熟無量菩提道。 　其女轉此女人身，　　不久出家在我法； 　廣行清凈大梵行，　　此處命終還生天。 　從天命終復生此，　　於後惡世護我法； 　與此眾類作利益，　　捨命還生兜率陀。 　當來彌勒下生時，　　儴佉輪王家作子； 　其于彼眾多才藝，　　可喜端正備諸德。 　供養彼尊三月日，　　及諸左右眾圍繞； 　于彼佛邊得出家，　　六千三百眾隨逐。 　受持彼佛正法已，　　然後往生安樂土； 　既得往見阿彌陀，　　禮拜尊重而供養。 　當於賢劫諸佛剎，　　十方所有諸世界； 　及以恒河沙如來，　　悉為彼眾作利益。 　精進智慧禪定力，　　供養如是諸世尊； 　劫數諸佛供養已，　　教化無量千萬眾。 　於後八萬俱致劫，　　當

【現代漢語翻譯】 現代漢語譯本 如同栴檀（zhāntán，一種香木）和優缽羅（yōubōluó，青蓮花）。 佛名為尸棄（Shīqì），是受人尊敬的兩足尊，我瞻仰他整整七日； 因此我的雙眼呈現青蓮花的顏色，各種眾生觀看都不會感到厭倦。 我厭離各種慾望五百世，常常奉行清凈的梵行； 如果有人心懷慾望來觀看，反而能得到清凈無慾的心。 因此我曾生於三十三天（Trāyastriṃśa，欲界六天之一），從那裡轉生到離車（Licchavi）族； 在一切轉生之處都能知曉宿世因緣，善於宣說各種偈頌和微妙的語句。 我教化父母和各位親屬，利益了無量眾生； 爲了教化眾生髮起菩提心，所以轉生到豪貴之家，成為偉大的離車人。 我教化童女、男子、夫婦等人，讓他們進入佛法之中； 我使二萬三千人類成熟，走上無量的菩提道。 我的女兒將轉變此女身，不久就會出家修習我的佛法； 她將廣行清凈的梵行，在此處命終后還會轉生到天界。 從天界命終后又會轉生到這裡，在未來的惡世護持我的佛法； 她將為這些眾生帶來利益，捨棄生命后還會轉生到兜率陀天（Tuṣita）； 當未來彌勒佛（Maitreya）下生時，她將在儴佉（Raṅkha）輪王家中作兒子； 他將擁有眾多才藝，令人喜愛，端正莊嚴，具備各種美德。 他將供養彌勒佛三個月，以及諸位左右眷屬的圍繞； 他將在彌勒佛身邊出家，有六千三百人跟隨。 受持彌勒佛的正法之後，然後往生到安樂國土（極樂世界）； 既已得以往見阿彌陀佛（Amitābha），便會禮拜、尊重並供養他。 當於賢劫（Bhadrakalpa）諸佛的剎土，十方所有的世界； 以及恒河沙數般的如來，都將為這些眾生帶來利益。 憑藉精進、智慧和禪定的力量，供養這些世尊； 在無數劫中供養諸佛之後，教化無量千萬眾生。 於後八萬俱致劫（koṭi kalpa），當...

【English Translation】 English version Like sandalwood (zhāntán, a type of fragrant wood) and blue lotus (yōubōluó). The Buddha's name is Śikhin (Shīqì), the honored one with two feet, I gazed upon him for seven full days; Therefore, my eyes are the color of blue lotuses, and all beings who look upon them never tire. I renounced all desires for five hundred lifetimes, constantly practicing pure Brahmacarya (Brahma conduct); If someone with desires comes to see, they will instead attain a pure, desireless mind. Therefore, I was born in the Trāyastriṃśa Heaven (one of the six heavens of the desire realm), and from there I was reborn into the Licchavi clan; In all my rebirths, I know my past lives, and I am skilled at speaking various verses and subtle phrases. I taught my parents and all my relatives, benefiting countless beings; In order to teach beings and arouse Bodhicitta (the mind of enlightenment), I was born into a noble family, a great Licchavi. I taught young girls, men, married couples, and others, leading them into the Buddha's teachings; I matured twenty-three thousand humans, guiding them onto the path of immeasurable Bodhi. My daughter will transform from this female body, and soon she will leave home to practice my Dharma; She will widely practice pure Brahmacarya, and after her life here, she will be reborn in the heavens. After her life in the heavens, she will be reborn here again, protecting my Dharma in the evil age to come; She will bring benefit to these beings, and after giving up her life, she will be reborn in the Tuṣita Heaven; When the future Buddha Maitreya (Maitreya) descends, she will be born as a son in the Raṅkha Wheel-Turning King's family; He will possess many talents, be pleasing, upright, and possess all virtues. He will make offerings to Maitreya Buddha for three months, surrounded by his attendants; He will leave home by Maitreya Buddha's side, with six thousand three hundred people following him. After upholding Maitreya Buddha's Dharma, he will then be reborn in the Land of Bliss (Sukhavati); Having been able to see Amitābha Buddha (Amitābha), he will bow, respect, and make offerings to him. In the Buddha-fields of the Bhadrakalpa, in all the worlds of the ten directions; And the Tathagatas as numerous as the sands of the Ganges, will all bring benefit to these beings. Through the power of diligence, wisdom, and Samadhi (meditative concentration), offering to these World Honored Ones; After making offerings to the Buddhas for countless kalpas, teaching immeasurable millions of beings. After eighty million koṭi kalpas, when...

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得作佛名月上； 　彼尊名號月上者，　　眉間白毫出妙光。 　其光金色甚耀麗，　　顯赫遍照彼佛剎； 　日月火光及摩尼，　　星宿諸光悉不現。 　晝夜歲月及四時，　　皆由彼光更無別； 　彼剎當無辟支佛，　　聲聞羅漢亦無名。 　清凈勇猛菩薩眾，　　彼尊唯當有如是； 　彼眾身並黃金色，　　百種諸相具莊嚴。 　悉名為人妙可喜，　　彼剎無慾胎生者； 　蓮華臺中自化生，　　生已即有大威德。 　于算數中不可量，　　無量神通至諸剎； 　無生忍法無障礙。　　彼剎無魔及外道， 　亦無破戒惡朋友，　　受凈報如兜率陀； 　若有彼剎所生者，　　諸受果報悉平等， 　金銀真珠微妙網，　　廣大遍覆彼世間。 　彼大世尊壽命長，　　住世七十三千劫， 　壽盡涅槃滅度后，　　正法住世滿一劫； 　彼尊在世及滅度，　　法教一住無有殊。 　我若一劫讚歎彼，　　世尊剎土諸功德； 　今日所說諸譬喻，　　如海取於一渧水。」

爾時月上從佛對聞與已授記，聞已歡喜踴躍無量，飛騰虛空，去地高至七多羅樹。既住于彼七多羅已，其女于即轉彼女身變為男子。即時大地皆悉震動，出大音聲、雨天華雨，出大光明遍照世界。爾時月上菩薩即住彼空，以偈嘆佛作如是言：

【現代漢語翻譯】 現代漢語譯本 將成佛的名稱是月上（Chandra-uttara）； 那位尊者的名號是月上（Chandra-uttara），他的眉間白毫放出美妙的光芒。 那光芒是金色的，非常耀眼美麗，顯赫地照亮了那個佛剎（Buddha-kshetra）； 日月的光芒、火焰的光芒以及摩尼（Mani，寶珠）的光芒，還有星宿的各種光芒，全都隱沒不現。 晝夜、歲月以及四季，都由那光芒來區分，沒有其他分別； 那個佛剎（Buddha-kshetra）沒有辟支佛（Pratyekabuddha），也沒有聲聞（Sravaka）羅漢（Arhat）的名號。 只有清凈勇猛的菩薩（Bodhisattva）眾，那位尊者只有這樣的眷屬； 那些菩薩（Bodhisattva）的身軀都是金色的，具備百種殊勝的相好莊嚴。 他們都名為人，非常令人喜愛，那個佛剎（Buddha-kshetra）沒有欲界胎生的人； 他們從蓮花臺中自然化生，出生后就具有很大的威德。 他們的數量在算數中無法衡量，他們擁有無量的神通，能到達各個佛剎（Buddha-kshetra）； 他們證得無生法忍（Anutpattika-dharma-kshanti），沒有障礙。那個佛剎（Buddha-kshetra）沒有魔（Mara）和外道（Tirthika）， 也沒有破戒的惡友，他們所受的清凈果報如同兜率陀天（Tushita Heaven）； 凡是出生在那個佛剎（Buddha-kshetra）的人，他們所受的果報都是平等的， 金、銀、真珠等微妙的網，廣大地遍覆那個世間。 那位大世尊的壽命很長，住世七十三千劫， 壽命終盡涅槃（Nirvana）滅度后，正法住世滿一劫； 那位尊者在世和滅度后，法教的住世時間沒有差別。 我即使用一劫的時間來讚歎那位世尊的剎土的各種功德； 今天所說的各種譬喻，就像從大海中取一滴水一樣。'

當時，月上（Chandra-uttara）從佛陀那裡聽到授記，聽后歡喜踴躍，無法衡量，飛騰到虛空中，離地面高達七多羅樹（seven Tala trees）。既然停留在七多羅樹（seven Tala trees）的高度，他的女兒立刻轉變為男子。即時大地都震動起來，發出巨大的聲音，降下天花雨，發出巨大的光明遍照世界。當時，月上菩薩（Chandra-uttara Bodhisattva）就停留在空中，用偈頌讚嘆佛陀，這樣說道：

【English Translation】 English version He will be named 'Moon-Supreme' (Chandra-uttara) when he attains Buddhahood; That venerable one, named Moon-Supreme (Chandra-uttara), will emit a wondrous light from the white hair between his eyebrows. That light, golden and exceedingly radiant, will brilliantly illuminate that Buddha-land (Buddha-kshetra); The light of the sun, moon, fire, and jewels (Mani), along with the various lights of the stars, will all disappear. Day and night, years, and the four seasons will all be distinguished by that light, with no other distinction; In that Buddha-land (Buddha-kshetra), there will be no Pratyekabuddhas, nor even the names of Sravakas or Arhats. Only pure and courageous Bodhisattvas will be there; that venerable one will only have such a retinue; The bodies of those Bodhisattvas will all be golden, adorned with a hundred excellent marks. They will all be named 'Man', and will be exceedingly delightful; in that Buddha-land (Buddha-kshetra), there will be no beings born from the womb through desire; They will be born spontaneously from lotus flowers, and upon birth, they will possess great power and virtue. Their number will be immeasurable in calculation; they will possess immeasurable supernatural powers, reaching all Buddha-lands (Buddha-kshetra); They will attain the forbearance of non-origination (Anutpattika-dharma-kshanti), without obstruction. In that Buddha-land (Buddha-kshetra), there will be no Maras or Tirthikas, Nor will there be any evil friends who break the precepts; they will receive pure rewards like those in the Tushita Heaven; All those born in that Buddha-land (Buddha-kshetra) will receive equal rewards; Subtle nets of gold, silver, pearls, and other precious things will extensively cover that world. That great World-Honored One will have a long lifespan, abiding in the world for seventy-three thousand kalpas, After his lifespan ends and he enters Nirvana, the True Dharma will abide in the world for a full kalpa; There will be no difference in the duration of the Dharma's presence, whether that venerable one is alive or has passed away. Even if I were to praise the various merits of that World-Honored One's land for a kalpa; All the metaphors spoken today would be like taking a single drop of water from the ocean.'

At that time, upon hearing the prediction from the Buddha, Moon-Supreme (Chandra-uttara) rejoiced immeasurably, leaping into the sky, rising to a height of seven Tala trees. Having reached the height of seven Tala trees, his daughter immediately transformed her female body into a male one. Instantly, the earth shook, emitting a great sound, and a rain of heavenly flowers fell, with great light illuminating the world. At that time, Bodhisattva Moon-Supreme (Chandra-uttara Bodhisattva) remained in the sky, praising the Buddha with verses, saying:

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「假動須彌空倒地，　　修羅住處皆悉滅， 　大海枯涸月天墜，　　如來終不出妄言。 　假使十方眾同心，　　或火成水水成火； 　無量功德最大尊，　　利益眾生無異說。 　大地虛空成混沌，　　百剎同入芥子中， 　羅網可用縛猛風，　　如來終不有妄語。 　世尊如是真實言，　　故我決住菩提道； 　今既大地遍震動，　　我證菩提定無疑。 　我今既得菩提記，　　即轉法輪無有別； 　猶如世尊所說法，　　我百數劫已得聞。 　利益天人八部輩，　　及諸比丘四眾等； 　又為無量諸菩薩，　　汝等於佛莫生疑。 　當來悉成無分別，　　是故決發菩提心； 　諸法皆悉如幻化，　　諸佛所說如夢想。 　是處無人無養育，　　眾生命及富伽羅； 　如是諸法本性者，　　喻如虛空無有異。 　我先所有女人身，　　彼身空體亦無實， 　既無實體是為空，　　空體無物無可取， 　彼身顛倒分別生，　　分別猶如鳥飛空。 　意欲成就佛菩提，　　復欲降伏四魔眾， 　復欲三千大千界，　　轉于微妙大法輪。 　汝等猛發菩提意，　　尊重供養婆伽婆， 　不久當成功德尊，　　同於真體無有別。 　善利丈夫尊沙門，　　二足中尊我頂禮， 　能施愛物常得愛，　　能施法財得自在。

【現代漢語翻譯】 現代漢語譯本 即使假設須彌山（Sumeru）崩塌倒地，修羅（Asura）居住的地方全部毀滅， 大海枯竭，月亮從天上墜落，如來（Tathagata）也終究不會說謊。 即使假設十方眾生同心協力，或者火變成水，水變成火； 擁有無量功德的最偉大尊者，利益眾生所說的話語不會有差異。 即使大地和虛空變成混沌一片，無數的佛剎同時進入芥子之中， 即使可以用羅網來束縛猛烈的狂風，如來也終究不會有虛妄的言語。 世尊所說的是真實不虛的言語，所以我決心安住于菩提道； 現在既然大地普遍震動，我證得菩提果位必定無疑。 我現在既然得到了菩提的授記，就將轉動法輪，與佛無異； 猶如世尊所說之法，我早在無數劫前就已經聽聞。 爲了利益天人八部（Devas and Nagas）等眾生，以及諸位比丘（Bhikkhu）四眾弟子； 也爲了無量無數的菩薩，你們對於佛陀所說的話不要產生懷疑。 未來都將成就無分別的智慧，所以要堅定地發起菩提心； 一切諸法都如幻化一般，諸佛所說之法如同夢境。 這裡沒有所謂的『人』，沒有所謂的『養育』，沒有所謂的『眾生命』以及『富伽羅（Pudgala）』； 像這樣的諸法本性，譬如虛空一般，沒有任何差別。 我先前所有的女人之身，那個身體的空性也是沒有實體的， 既然沒有實體就是空，空性之中沒有任何事物可以執取， 那個身體是顛倒分別所產生的，分別就像鳥兒飛過天空一樣。 想要成就佛的菩提果位，又想要降伏四種魔眾， 又想要在三千大千世界，轉動微妙的大法輪。 你們要勇猛地發起菩提之心，尊重並且供養婆伽婆（Bhagavan）， 不久之後就能成就功德之尊，與真如本體沒有任何差別。 善良利益的丈夫，至尊的沙門（Sramana），二足尊中之尊，我向您頂禮， 能夠佈施喜愛之物的人，常常能夠得到喜愛，能夠佈施法財的人，能夠得到自在。

【English Translation】 English version Even if Mount Sumeru (Sumeru), the king of mountains, were to collapse and fall, and all the abodes of the Asuras (Asura, demigods) were destroyed, Even if the great ocean were to dry up and the moon were to fall from the sky, the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) would never utter a falsehood. Even if all beings in the ten directions were of one mind, or if fire were to become water and water were to become fire, The most venerable one with immeasurable merit would not speak differently when benefiting sentient beings. Even if the earth and the sky were to become a chaotic mass, and countless Buddha-lands were to enter into a mustard seed, Even if a net could be used to bind a fierce wind, the Tathagata would never speak falsely. The World Honored One speaks truthfully, therefore I am determined to abide in the path to Bodhi (Bodhi, enlightenment); Now that the earth is universally shaking, I have no doubt that I will attain Bodhi. Now that I have received the prediction of Bodhi, I will turn the Dharma wheel without difference; Just as the Dharma spoken by the World Honored One, I have heard it countless kalpas ago. For the benefit of beings such as Devas and Nagas (Devas and Nagas, gods and mythical beings), and all the four assemblies of Bhikkhus (Bhikkhu, monks); And also for countless Bodhisattvas, do not doubt the words of the Buddha. In the future, all will attain non-discriminating wisdom, therefore, resolutely generate the Bodhi mind; All dharmas are like illusions, and the words of all Buddhas are like dreams. In this place, there is no 'person', no 'nurturing', no 'living being', and no 'Pudgala (Pudgala, individual)'; The nature of such dharmas is like the void, without any difference. My former female body, the emptiness of that body is also without substance, Since there is no substance, it is empty, and in emptiness, there is nothing to grasp, That body is born from inverted discriminations, and discriminations are like birds flying in the sky. Wishing to attain the Bodhi of the Buddha, and also wishing to subdue the four Maras (Mara, demons), And also wishing to turn the wonderful great Dharma wheel in the three thousand great thousand worlds. You should vigorously generate the Bodhi mind, respect and make offerings to the Bhagavan (Bhagavan, the Blessed One); Soon you will attain the venerable one of merit, without any difference from the true essence. The virtuous and beneficial husband, the venerable Sramana (Sramana, ascetic), the most venerable among the two-legged, I prostrate to you, One who gives beloved things will always receive love, and one who gives the wealth of Dharma will attain freedom.

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佛是樂本能與樂，　　能伏怨仇及諸魔， 　我嘆應嘆最勝尊，　　又嘆自在無羨者。 　我意所觀諸方處，　　愿見諸佛不思議， 　放光如今釋師子，　　我亦當知十方佛。 　皆悉同體覺一法，　　于真如法悉無二； 　無量眾生同實際，　　有此忍者當作佛。」

爾時月上菩薩說此偈已，從空而下頭面作禮。彼作禮時頭未離地，而有無量百千數佛現其目前。彼等諸佛同音授彼月上之記，當成阿耨多羅三藐三菩提。月上菩薩眼自對見彼百千佛授其記已，歡喜踴躍遍滿其體不能自勝，即從如來求請出家，白言：「善哉！唯愿世尊！自說法中與我出家。」

佛即告彼月上菩薩：「若必然者，當問父母聽汝已不？」

爾時童子所生父母，對見如是變化神通，復從佛聞為彼授記，而白佛言：「如是世尊！我等已許。唯愿世尊！放彼出家；又愿我等於未來世會如此法。」

爾時世尊即放童子而出家也。時彼童子當出家時，即有一萬二千人俱發阿耨多羅三藐三菩提。

佛說如此法本之時，復有七十那由他諸天人等遠塵離垢，于諸法中獲得凈眼；復有五百諸比丘等，于無為法獲得漏盡心得解脫；復有二百比丘尼等與其同類二萬人俱，其中或有未曾發於阿耨多羅三藐三菩提者，亦得發於菩提之

【現代漢語翻譯】 現代漢語譯本： 佛陀是快樂的根本，能帶來快樂，能夠降伏怨恨、仇敵以及各種魔障。 我讚歎這位應受讚歎的最殊勝的尊者，也讚歎這位自在無礙、沒有任何缺憾的佛陀。 我心中所觀想的各個方向，都希望能見到諸佛不可思議的示現， 如同現在釋迦獅子（釋迦牟尼佛的尊稱）所放出的光明一樣，我也應當了知十方諸佛。 他們都具有相同的法身，覺悟到同一真理，在真如之法中沒有任何差別； 無量眾生都具有相同的實際（真如實相），有能安忍於此的修行者，將來必定成佛。」

當時，月上菩薩說完這首偈頌后，從空中下來，以頭面頂禮佛足。當他頂禮時，頭還未離開地面，就有無量百千尊佛出現在他面前。這些佛陀同聲為月上菩薩授記，預言他將來必定成就阿耨多羅三藐三菩提（無上正等正覺）。月上菩薩親眼見到這百千尊佛為他授記后，歡喜踴躍，遍滿全身，無法抑制，立即向如來（佛陀的稱號）請求出家，說道：『太好了！唯愿世尊！允許我在您的佛法中出家。』

佛陀告訴月上菩薩：『如果這是你堅定的意願，應當先問過你的父母，看他們是否允許你出家？』

當時，這位童子的父母親眼見到這樣的變化神通，又從佛陀那裡聽到佛陀為他們的兒子授記，於是對佛陀說：『是的，世尊！我們已經允許他出家。唯愿世尊！允許他出家；又希望我們能在未來世也能遇到這樣的佛法。』

當時，世尊就允許這位童子出家。當這位童子出家時，就有一萬二千人一同發起阿耨多羅三藐三菩提心（無上正等正覺之心）。

佛陀宣說這部經典時，又有七十那由他（數量單位，一那由他等於一千萬）諸天人等遠離塵垢，在各種佛法中獲得了清凈的法眼；又有五百位比丘等，在無為法中獲得了漏盡（斷盡煩惱）心得解脫；又有二百位比丘尼等與她們同類的二萬人，其中或者有未曾發起阿耨多羅三藐三菩提心的人，也因此而發起了菩提心。

【English Translation】 English version: The Buddha is the root of happiness and can bring joy, able to subdue resentment, enemies, and all kinds of demons. I praise this most supreme and venerable one who is worthy of praise, and I also praise the Buddha who is free, unhindered, and without any imperfections. In all directions that I contemplate in my mind, I hope to see the inconceivable manifestations of all Buddhas, Just as the Shakya Lion (an honorific title for Shakyamuni Buddha) is now emitting light, I should also know the Buddhas of the ten directions. They all have the same Dharmakaya (Dharma body), awakened to the same truth, and there is no difference in the Dharma of Suchness (Tathata); Countless beings share the same Reality (ultimate reality), and those who can endure this will surely become Buddhas in the future.'

At that time, the Bodhisattva Moon-rise, after reciting this verse, descended from the sky and prostrated himself with his head and face at the Buddha's feet. As he prostrated, before his head left the ground, countless hundreds of thousands of Buddhas appeared before him. These Buddhas, with one voice, bestowed upon the Bodhisattva Moon-rise the prediction that he would surely attain Anuttara-samyak-sambodhi (unsurpassed complete enlightenment) in the future. The Bodhisattva Moon-rise, having personally witnessed these hundreds of thousands of Buddhas bestowing the prediction upon him, rejoiced and was filled with joy throughout his body, unable to contain himself. He immediately requested ordination from the Tathagata (another name for the Buddha), saying, 'Excellent! May the World-Honored One! Allow me to be ordained in your Dharma.'

The Buddha said to the Bodhisattva Moon-rise, 'If this is your firm intention, you should first ask your parents whether they will allow you to be ordained?'

At that time, the parents of this child, having personally witnessed such transformative spiritual powers and having heard from the Buddha that he had bestowed a prediction upon their son, said to the Buddha, 'Yes, World-Honored One! We have already given our permission for him to be ordained. May the World-Honored One! Allow him to be ordained; and may we also encounter such Dharma in the future.'

At that time, the World-Honored One allowed this child to be ordained. When this child was ordained, twelve thousand people together generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed complete enlightenment).

When the Buddha was expounding this Dharma text, seventy nayutas (a unit of measurement, one nayuta equals ten million) of devas (gods) and humans were purified of defilements and obtained the pure Dharma eye in various Dharmas; five hundred bhikshus (monks) attained the exhaustion of outflows (the end of afflictions) and liberation of mind in the unconditioned Dharma; two hundred bhikshunis (nuns) and twenty thousand of their kind, some of whom had not yet generated the mind of Anuttara-samyak-sambodhi, also generated the Bodhi mind as a result.

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心。

佛說此經已，月上菩薩，長老阿難，諸菩薩眾，及彼大會天、人、阿修羅、乾闥婆等八部之類，歡喜奉行。

佛說月上女經卷下

【現代漢語翻譯】 現代漢語譯本： 心。 佛陀說完這部經后，月上菩薩（Chandra-uttara Bodhisattva），長老阿難（Ananda），各位菩薩眾，以及在場的天、人、阿修羅（Asura，非天）、乾闥婆（Gandharva，天上的樂神）等八部眾，都歡喜地信受奉行。 《佛說月上女經》卷下

【English Translation】 English version: The Mind. After the Buddha finished speaking this Sutra, Chandra-uttara Bodhisattva (Moon-rise Bodhisattva), the Elder Ananda, all the Bodhisattvas, and the assembly of gods, humans, Asuras (non-god beings), Gandharvas (celestial musicians), and other beings of the eight categories, joyfully accepted and practiced it. The Sutra of the Moon-rise Girl Spoken by the Buddha, Volume Two

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