T14n0564_佛說轉女身經

大正藏第 14 冊 No. 0564 佛說轉女身經

No. 564 [Nos. 562, 563]

佛說轉女身經

宋罽賓三藏曇摩蜜多譯

如是我聞：

一時佛住王舍城耆阇崛山中，與大比丘眾一千人俱，菩薩八千，皆是眾所知識。或有他方佛土來在會者，及諸天、龍、夜叉、乾闥婆、阿修羅、緊那羅、摩睺羅伽等，與百千眷屬俱來在會。爾時世尊四眾圍繞而為說法，初語亦善、中語亦善、后語亦善，文義巧妙，具足顯說梵行之相。

爾時會中有婆羅門，名須達多，其妻凈日身懷女胎，在眾中坐。其所懷女雖處胎中，諸根具足不雜垢穢，一心合掌向佛聽法，欲有所問。爾時尊者阿泥盧豆，已得不增減明凈天眼過於人眼，見凈日身中所懷之女，諸根具足不雜垢穢，一心合掌向佛聽法，欲有所問。爾時尊者阿泥盧豆見是事已，白佛言：「世尊！是凈日所懷之女，諸根具足不雜垢穢，一心合掌向佛聽法，欲有所問。」

佛言：「阿泥盧豆！我先明見此女在胎而不說之。所以者何？若有眾生不信如來誠諦之言，此人長夜受大苦惱！」

爾時世尊放大光明，普照三千大千世界，悉令周遍。復以神力，令此眾會皆見此女在母胎中，諸根具足不雜垢穢，一心合

【現代漢語翻譯】 現代漢語譯本 《佛說轉女身經》

宋 罽賓（Kashmir）三藏 曇摩蜜多（Dharmamitra）譯

如是我聞：

一時，佛住在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa）中，與一千位大比丘眾在一起，還有八千位菩薩，都是大眾所熟知的。或者有其他方佛土來的也在此集會，以及諸天、龍、夜叉（Yakṣa）、乾闥婆（Gandharva）、阿修羅（Asura）、緊那羅（Kiṃnara）、摩睺羅伽（Mahoraga）等，與成百上千的眷屬一同前來參加集會。當時，世尊被四眾圍繞，為他們說法，開始的言語也好，中間的言語也好，最後的言語也好，文辭義理巧妙，具足地顯明解說了梵行的相貌。

當時，集會中有一位婆羅門，名叫須達多（Sudatta），他的妻子凈日（Śuddhasūrya）身懷女胎，在人群中坐著。她所懷的女兒雖然在胎中，但諸根具足，沒有雜染垢穢，一心合掌向佛聽法，想要有所提問。當時，尊者阿泥盧豆（Aniruddha）已經獲得了不增不減明凈的天眼，超過了人眼，看見凈日身中所懷的女兒，諸根具足，沒有雜染垢穢，一心合掌向佛聽法，想要有所提問。當時，尊者阿泥盧豆見到這件事後，對佛說：『世尊！這位凈日所懷的女兒，諸根具足，沒有雜染垢穢，一心合掌向佛聽法，想要有所提問。』

佛說：『阿泥盧豆！我早就明見此女在胎中，但沒有說出來。這是為什麼呢？如果有的眾生不相信如來誠實的話語，這個人將會長夜遭受巨大的苦惱！』

當時，世尊放出大光明，普遍照耀三千大千世界，全部都照遍。又以神通之力，讓這次集會的所有人都看見這個女兒在母親的胎中，諸根具足，沒有雜染垢穢，一心合掌

【English Translation】 English version The Buddha Speaks of the Sutra on Turning a Woman's Body

Translated by Tripiṭaka Dharmamitra of Kashmir during the Song Dynasty

Thus have I heard:

At one time, the Buddha was staying in Rājagṛha (王舍城) on Gṛdhrakūṭa Mountain (耆阇崛山), together with a gathering of one thousand great Bhikṣus (比丘), and eight thousand Bodhisattvas (菩薩), all of whom were well-known to the assembly. There were also those who came from other Buddha lands, as well as Devas (天), Nāgas (龍), Yakṣas (夜叉), Gandharvas (乾闥婆), Asuras (阿修羅), Kiṃnaras (緊那羅), Mahoragas (摩睺羅伽), and others, who came to the assembly with hundreds of thousands of family members. At that time, the World-Honored One was surrounded by the four assemblies, expounding the Dharma for them. The initial words were good, the middle words were good, and the final words were good, with skillful language and meaning, fully and clearly explaining the characteristics of Brahma-conduct.

At that time, there was a Brahmin (婆羅門) in the assembly named Sudatta (須達多), whose wife, Śuddhasūrya (凈日), was pregnant with a female fetus, sitting in the assembly. Although the daughter she was carrying was in the womb, her faculties were complete, without any impurities, and with one-pointed mind, she joined her palms together, listening to the Dharma from the Buddha, desiring to ask a question. At that time, the Venerable Aniruddha (阿泥盧豆), having already obtained the clear and pure heavenly eye that neither increases nor decreases, surpassing human eyes, saw the daughter in Śuddhasūrya's womb, her faculties complete, without any impurities, and with one-pointed mind, she joined her palms together, listening to the Dharma from the Buddha, desiring to ask a question. At that time, the Venerable Aniruddha, having seen this, said to the Buddha: 'World-Honored One! This daughter carried by Śuddhasūrya, her faculties are complete, without any impurities, and with one-pointed mind, she joins her palms together, listening to the Dharma from the Buddha, desiring to ask a question.'

The Buddha said: 'Aniruddha! I had already clearly seen this daughter in the womb, but I did not speak of it. Why is that? If there are beings who do not believe the truthful words of the Tathāgata (如來), these people will suffer great distress for a long night!'

At that time, the World-Honored One emitted great light, universally illuminating the three thousand great thousand worlds, causing them all to be pervaded. Moreover, with supernatural power, He caused all those in the assembly to see this daughter in her mother's womb, her faculties complete, without any impurities, and with one-pointed mind, joining her palms together.

---

掌向佛聽法，欲有所問。爾時世尊出一切眾生樂聞之音，其音清凈，所謂易解聲、質直聲、清凈聲、可適耳根無過失聲、能令身心生歡樂聲、離諸煩亂如凈月聲、美妙相續不斷絕聲、不粗強聲、善入人心能去貪慾瞋恚愚癡之聲、令人歡喜信樂之聲、過梵音聲、如雷震聲、如天樂聲、如師子吼演法之聲、于百千萬億阿僧祇那由他劫積集善根果報之聲，以如是等和雅音聲，而告女言：「汝為何事而來聽受，欲有所問？」

佛威神故，女在胎中而白佛言：「世尊！有諸眾生貪著我見，虛妄分別從顛倒生——無有眾生起眾生相，無我計我，無命無人、無有長養，計命人長養——為如是等諸眾生故，欲有所問。

「復有眾生貪著我見，於一乘道不能解了，欲為開悟一乘道故。

「復有眾生為無明有愛之所覆系，不能解了明解脫法，欲令解了明解脫故。

「復有眾生為貪慾、瞋恚、愚癡盲冥之所覆蔽，不能進求空、無相、無作三解脫門，欲令修證三解脫故。

「復有眾生墮四顛倒，無常計常，苦謂為樂，無我見我，不凈見凈，欲為解說四諦法故，所謂是苦，是苦集，是苦滅，是苦滅道。

「復有眾生為五蓋所覆，不修五根，欲令具足五根法故。

「復有眾生貪依六入，不證六通，欲為

【現代漢語翻譯】 現代漢語譯本：掌向佛陀聽法，想要有所提問。這時，世尊發出一切眾生喜聞樂見的音聲，那音聲清凈，是容易理解的聲音、質樸正直的聲音、清凈的聲音、適合耳朵聽聞沒有過失的聲音、能使身心產生歡樂的聲音、遠離各種煩亂像清凈月亮的聲音、美妙相續不斷絕的聲音、不粗獷強硬的聲音、善於進入人心能去除貪慾瞋恚愚癡的聲音、令人歡喜信樂的聲音、超過梵天的音聲、像雷霆震動的聲音、像天上的音樂的聲音、像獅子吼叫演說佛法的聲音、在百千萬億阿僧祇（asaṃkhya，無數）那由他（nayuta，極大的數字單位）劫積聚善根所得到的果報之聲音，用這樣等和雅的音聲，來告訴女子說：『你爲了什麼事而來聽受佛法，想要有所提問？』 由於佛陀的威神力，女子在胎中就對佛說：『世尊！有一些眾生貪著於我見，虛妄分別，從顛倒中產生——沒有眾生卻執著于眾生相，沒有我卻計較於我，沒有命，沒有人、沒有長養，卻計較於命、人、長養——爲了像這樣等的眾生，想要有所提問。 『又有一些眾生貪著於我見，對於一乘道（ekayāna，唯一能達到涅槃的道路）不能理解明瞭，想要為他們開悟一乘道。 『又有一些眾生被無明和有愛所覆蓋束縛，不能理解明瞭解脫之法，想要讓他們理解明瞭解脫。 『又有一些眾生被貪慾、瞋恚、愚癡的盲昧黑暗所覆蓋遮蔽，不能進求空（śūnyatā，空性）、無相（animitta，無相）、無作（apraṇihita，無愿）這三種解脫門，想要讓他們修習證得這三種解脫。 『又有一些眾生墮入四種顛倒，把無常的當作是常，把痛苦的當作是快樂，把無我的當作是我，把不凈的當作是凈，想要為他們解說四諦法（catvāri-ārya-satyāni，佛教的基本教義），所謂是苦（duḥkha，痛苦），是苦集（duḥkha-samudaya，痛苦的根源），是苦滅（duḥkha-nirodha，痛苦的止息），是苦滅道（duḥkha-nirodha-mārga，通往痛苦止息的道路）。』 『又有一些眾生被五蓋（pañca nivaraṇāni，五種障礙）所覆蓋，不修習五根（pañcendriyāṇi，五種感官能力），想要讓他們具足五根之法。 『又有一些眾生貪戀依賴六入（ṣaḍāyatana，六種感官入口），不證得六通（ṣaṭ abhijñā，六種神通），想要為

【English Translation】 English version: Then, the lady, facing the Buddha and listening to the Dharma, desired to ask some questions. At that time, the World Honored One emitted a sound that all beings would love to hear. That sound was pure, being an easily understood voice, a straightforward voice, a pure voice, a voice suitable for the ears without fault, a voice that could bring joy to body and mind, a voice free from all disturbances like the pure moon, a beautiful and continuous voice without interruption, a non-coarse and strong voice, a voice that could enter people's hearts and remove greed, hatred, and ignorance, a voice that made people happy and faithful, a voice surpassing the voice of Brahma, like the sound of thunder, like the music of the heavens, like the lion's roar proclaiming the Dharma, a voice that was the result of accumulating good roots for hundreds of thousands of millions of asaṃkhya (countless) nayuta (a very large numerical unit) kalpas. With such harmonious and elegant sounds, He said to the woman: 'For what reason have you come to listen and desire to ask questions?' Due to the Buddha's majestic power, the woman, while still in the womb, said to the Buddha: 'World Honored One! There are beings who are attached to the view of self, falsely discriminating, arising from delusion—there are no beings, yet they cling to the appearance of beings; there is no self, yet they cling to a self; there is no life, no person, no growth, yet they cling to life, person, and growth—for the sake of such beings, I desire to ask some questions. 'Furthermore, there are beings who are attached to the view of self and cannot understand the One Vehicle Path (ekayāna, the only path to Nirvana), desiring to enlighten them to the One Vehicle Path. 'Furthermore, there are beings who are covered and bound by ignorance and craving, unable to understand the Dharma of clear liberation, desiring to enable them to understand clear liberation. 'Furthermore, there are beings who are covered and obscured by the blindness and darkness of greed, hatred, and ignorance, unable to advance and seek the three doors of liberation: emptiness (śūnyatā), signlessness (animitta), and wishlessness (apraṇihita), desiring to enable them to cultivate and realize these three liberations. 'Furthermore, there are beings who have fallen into the four inversions, regarding impermanence as permanence, regarding suffering as pleasure, regarding no-self as self, regarding impurity as purity, desiring to explain to them the Four Noble Truths (catvāri-ārya-satyāni, the fundamental teachings of Buddhism), namely, suffering (duḥkha), the arising of suffering (duḥkha-samudaya), the cessation of suffering (duḥkha-nirodha), and the path to the cessation of suffering (duḥkha-nirodha-mārga).' 'Furthermore, there are beings who are covered by the five hindrances (pañca nivaraṇāni, five obstacles), not cultivating the five roots (pañcendriyāṇi, five sense faculties), desiring to enable them to be complete in the Dharma of the five roots. 'Furthermore, there are beings who are greedy and dependent on the six entrances (ṣaḍāyatana, six sense entrances), not attaining the six superknowledges (ṣaṭ abhijñā, six supernormal powers), desiring to

---

解說六通法故。

「復有眾生樂七識住，不能曉了七菩提分，欲為解說七覺法故。

「復有眾生行八邪道，不能解了八聖道分，欲為解說聖道分故。

「復有眾生心懷九惱，不能得入九次第定，欲為解說諸禪解脫三摩提故。

「復有眾生住十惡業，不能勤修十善業道，欲令滿足十善道故。

「復有眾生墮于邪聚或不定聚，于無漏法便為非器，欲令曉了正聚法故，欲令眾產生就善根，而自調伏，隨所愿求而為說法。世尊！我今為如是等諸因緣故，向佛聽法欲有所問！」

爾時一切眾會嘆未曾有，而作是言：「如來之法甚為希有！菩提薩埵雖處胎中，饒益眾生法言不廢。若善男子、善女人有見聞者，其誰不發阿耨多羅三藐三菩提心！」

爾時此女以佛神力，猶如後邊身菩薩，從母右脅忽然化生。此女福慧因緣力故，令其母身無諸惱患，平復如故。其女生已未久之間，地大震動，雨眾天華，一切樂器不鼓自鳴，陸地生華大如車輪，種種莊嚴、色香、妙好悅可人心，有百千葉，黃金為莖，白銀為葉，馬瑙為須，赤真珠臺，女在上立，身形猶如二三歲兒，顏貌端政，甚可愛敬，皆從前世善果報生。

爾時釋提桓因持天衣瓔珞，往詣其所，而語之言：「善女！著此衣服瓔珞，莫

【現代漢語翻譯】 現代漢語譯本： 爲了講解六通法（六種神通）。

『又有一些眾生喜愛七識住（七種意識停留的狀態），不能理解七菩提分（七種覺悟的因素），想要為他們講解七覺法（七種覺悟的方法）。』

『又有一些眾生行八邪道（八種錯誤的道路），不能理解八聖道分（八種正確的道路），想要為他們講解聖道分。』

『又有一些眾生心中懷有九惱（九種煩惱），不能進入九次第定（九種次第禪定），想要為他們講解各種禪定、解脫和三摩提（專注）。』

『又有一些眾生安住於十惡業（十種惡的行為），不能勤奮修習十善業道（十種善的行為），想要讓他們圓滿十善道。』

『又有一些眾生墮入邪定聚（註定行邪道的人群）或不定聚（不確定行善或行惡的人群），對於無漏法（沒有煩惱的法）來說就成了不適合的器皿，想要讓他們明白正定聚（註定行正道的人群）的法，想要讓眾產生就善根，並且自我調伏，隨他們所希望的而為他們說法。世尊！我現在爲了這些因緣，向佛陀聽法，想要有所請問！』

這時，所有在場的聽眾都讚歎說從未有過這樣的事情，並且說：『如來的法真是太稀有了！菩薩雖然還在母胎中，饒益眾生的說法也沒有停止。如果善男子、善女人有聽到或看到的，有誰不會發起阿耨多羅三藐三菩提心（無上正等正覺之心）呢！』

這時，這個女孩憑藉佛的神力，就像後邊身菩薩（一生補處菩薩）一樣，從母親的右脅忽然化生出來。這個女孩因為福慧的因緣力，使她的母親沒有諸多的惱患，恢復如初。這個女孩出生后沒多久，大地劇烈震動，降下各種天花，所有的樂器不用敲打自己發出聲音，陸地上生出像車輪一樣大的花朵，各種各樣的莊嚴、色彩、香氣、美妙，令人心情愉悅，有成百上千的花瓣，黃金做莖，白銀做葉，瑪瑙做須，紅色珍珠做臺，女孩站在上面，身形就像兩三歲的孩子，容貌端莊美麗，非常可愛，這些都是從前世的善果報應而生。

這時，釋提桓因（帝釋天）拿著天衣瓔珞，前往女孩所在的地方，對她說：『善女！穿上這些衣服瓔珞，不要...

【English Translation】 English version: Explaining the six supernormal powers (six types of abhijñā).

'Furthermore, there are beings who delight in the seven abodes of consciousness (seven states where consciousness dwells), unable to understand the seven factors of enlightenment (seven limbs of awakening), desiring to explain the seven factors of awakening to them.'

'Furthermore, there are beings who practice the eight wrong paths (eight incorrect ways), unable to understand the eight noble path factors (eightfold noble path), desiring to explain the noble path factors to them.'

'Furthermore, there are beings who harbor nine vexations (nine kinds of afflictions), unable to enter the nine successive concentrations (nine stages of meditative absorption), desiring to explain the various dhyanas, liberations, and samadhis (concentration).'

'Furthermore, there are beings who abide in the ten non-virtuous actions (ten unwholesome deeds), unable to diligently cultivate the ten virtuous paths of action (ten wholesome deeds), desiring to enable them to fulfill the ten virtuous paths.'

'Furthermore, there are beings who have fallen into the groups of those destined for evil (those destined to practice evil) or the undetermined (those whose destiny is undetermined), becoming unsuitable vessels for the undefiled Dharma (Dharma without defilements), desiring to enable them to understand the Dharma of those destined for the right path (those destined to practice the right path), desiring to enable beings to accomplish roots of virtue, and to tame themselves, speaking the Dharma according to their wishes. World-Honored One! Now, for these causes and conditions, I come to the Buddha to listen to the Dharma, desiring to ask questions!'

At that time, all those assembled marveled at what had never been seen before, and said: 'The Dharma of the Tathagata is extremely rare! Although the Bodhisattva is still in the womb, the Dharma words that benefit sentient beings do not cease. If good men and good women hear or see this, who would not generate the mind of Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment)!'

At that time, this girl, by the power of the Buddha, like a Bodhisattva in their last life (ekajati-pratibaddha bodhisattva), suddenly manifested from her mother's right side. This girl, by the power of the causes and conditions of merit and wisdom, caused her mother to be free from all afflictions, and to return to her former state. Not long after the girl was born, the earth shook greatly, rains of heavenly flowers fell, all musical instruments played without being struck, flowers as large as chariot wheels grew on the land, adorned with various decorations, colors, fragrances, and exquisite beauty that pleased the heart, with hundreds and thousands of petals, gold for stems, silver for leaves, agate for stamens, and a red pearl platform, the girl stood upon it, her form like a two- or three-year-old child, her face dignified and beautiful, very lovable and respectable, all born from the good karmic results of previous lives.

At that time, Sakra, Lord of the Devas (Indra), holding heavenly garments and necklaces, went to her place and said to her: 'Good girl! Put on these garments and necklaces, do not...

---

裸形立！」

女報釋提桓因言：「夫為菩薩不以是衣服瓔珞而自莊嚴。所以者何？菩薩恒以菩提之心，以為衣服瓔珞而自莊嚴，則勝一切世間天、人莊嚴。

「複次，憍尸迦！菩薩有十種衣服瓔珞而自莊嚴。何等為十？所謂不失菩提之心，不忘廢深心；常以大慈，為一切眾生而作救護；大悲為本，勤行精進；度諸眾生，不捨、成就一切眾生；常以慚愧莊嚴身、口、意業；一切物施不望其報；持諸戒行，頭陀功德終不違犯；住忍辱力，能忍難忍；以正方便求勝善根；其心雖住禪無量等諸三昧中，終不求證非時解脫。憍尸迦！是名菩薩十種衣服瓔珞莊嚴，於一切時常不遠離。

「複次，憍尸迦！菩薩以相好嚴身，勝諸瓔珞，而此相好從福慧生。何等福慧？所謂種種佈施愛重之物能捨與他，于諸眾生無恚恨心，常求善行，不限佈施令他滿足，觀一切眾生皆是福田。憍尸迦！是名菩薩第一衣服瓔珞莊嚴。若菩薩欲證聲聞、辟支佛乘，不名莊嚴。若住慳心、破戒心、瞋恚心、懈怠心、亂想心、惡慧雜諸煩惱卑小之心，我不能得阿耨多羅三藐三菩提，驚怖悔恨，則非菩薩莊嚴。所以者何？遠離菩薩莊嚴法故。」

爾時眾會聞說菩薩諸莊嚴法，有萬二千諸天及人先種善根，皆發阿耨多羅三藐三菩提心。

【現代漢語翻譯】 現代漢語譯本： 『裸形而立！』

女報釋提桓因（Śakro devānām indraḥ，天神之王）說：『菩薩不以這些衣服和瓔珞來莊嚴自己。為什麼呢？因為菩薩總是以菩提之心（bodhicitta，覺悟之心）作為衣服和瓔珞來莊嚴自己，這樣就勝過一切世間天人和人的莊嚴。』

『再者，憍尸迦（Kauśika，釋提桓因的別名）！菩薩有十種衣服和瓔珞來莊嚴自己。是哪十種呢？就是不失去菩提之心，不忘記和放棄深切的願心；常常以大慈之心，為一切眾生作救護；以大悲心為根本，勤奮地修行精進；度化各種眾生，不捨棄、成就一切眾生；常常以慚愧心莊嚴身、口、意三業；一切財物都施捨出去而不期望回報；持守各種戒律，頭陀（dhūta，苦行）的功德始終不違犯；安住于忍辱的力量，能夠忍受難以忍受的事情；用正確的方便法門尋求殊勝的善根；他們的心雖然安住在禪定、無量等各種三昧（samādhi，禪定）中，始終不尋求證得非時解脫。憍尸迦！這叫做菩薩的十種衣服和瓔珞莊嚴，在一切時候都不遠離。』

『再者，憍尸迦！菩薩用相好（lakṣaṇa，佛的三十二相和八十種好）來莊嚴自身，勝過各種瓔珞，而這些相好是從福慧中產生的。什麼是福慧呢？就是用各種佈施和珍愛之物能夠捨棄並給予他人，對於各種眾生沒有怨恨之心，常常尋求善行，不限制佈施，使他人得到滿足，視一切眾生都是福田。憍尸迦！這叫做菩薩的第一種衣服和瓔珞莊嚴。如果菩薩想要證得聲聞乘（Śrāvakayāna，小乘）和辟支佛乘（Pratyekabuddhayāna，緣覺乘），不能叫做莊嚴。如果安住在慳吝心、破戒心、嗔恚心、懈怠心、散亂心、惡慧以及夾雜各種煩惱的卑劣之心，認為我不能得到阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），感到驚慌恐怖和後悔，就不是菩薩的莊嚴。為什麼呢？因為遠離了菩薩的莊嚴之法。』

當時，大眾集會聽聞了菩薩的各種莊嚴之法，有一萬二千諸天和人，因為先前種下善根，都發起了阿耨多羅三藐三菩提心。

【English Translation】 English version: 『Stand naked!』

The female deity Śakro devānām indraḥ (釋提桓因，the king of gods) said: 『A Bodhisattva does not adorn himself with these clothes and necklaces. Why? Because a Bodhisattva always uses the mind of bodhicitta (菩提之心，the mind of enlightenment) as clothes and necklaces to adorn himself, which surpasses all adornments of gods and humans in the world.』

『Furthermore, Kauśika (憍尸迦，another name for Śakro devānām indraḥ)! A Bodhisattva has ten kinds of clothes and necklaces to adorn himself. What are the ten? They are: not losing the mind of bodhicitta, not forgetting and abandoning the profound aspiration; always using great compassion to protect all sentient beings; taking great compassion as the foundation, diligently practicing with vigor; liberating all kinds of sentient beings, not abandoning and accomplishing all sentient beings; always using shame and remorse to adorn body, speech, and mind karma; giving away all possessions without expecting reward; upholding all precepts, never violating the merits of dhūta (頭陀，ascetic practices); abiding in the power of patience, able to endure the unbearable; seeking supreme good roots with right skillful means; although their minds abide in various samādhis (三昧，meditative states) such as dhyāna (禪定，meditation), immeasurable states, etc., they never seek to attain untimely liberation. Kauśika! These are called the ten kinds of clothes and necklace adornments of a Bodhisattva, which are never separated at all times.』

『Furthermore, Kauśika! A Bodhisattva adorns himself with lakṣaṇa (相好，the 32 major and 80 minor marks of a Buddha), which surpasses all necklaces, and these marks are born from merit and wisdom. What are merit and wisdom? They are: being able to give away various offerings and cherished possessions to others, having no hatred towards all sentient beings, constantly seeking good deeds, not limiting giving, satisfying others, and viewing all sentient beings as fields of merit. Kauśika! This is called the first kind of clothes and necklace adornment of a Bodhisattva. If a Bodhisattva wants to attain the Śrāvakayāna (聲聞乘，the Hearer Vehicle) and Pratyekabuddhayāna (辟支佛乘，the Solitary Realizer Vehicle), it cannot be called adornment. If one abides in a stingy mind, a precept-breaking mind, an angry mind, a lazy mind, a distracted mind, evil wisdom, and a base mind mixed with various afflictions, thinking 『I cannot attain anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提，unexcelled perfect enlightenment),』 feeling panic, fear, and regret, then it is not the adornment of a Bodhisattva. Why? Because one is far away from the adornment practices of a Bodhisattva.』

At that time, the assembly heard about the various adornment practices of a Bodhisattva, and twelve thousand gods and humans, having planted good roots in the past, all generated the mind of anuttarā-samyak-saṃbodhi.

---

爾時世尊告此女言：「汝可受是釋提桓因衣服瓔珞。」

女白佛言：「世尊！我不堪受。所以者何？共我志同，應同衣服瓔珞莊嚴。而此帝釋愿求小智，所樂卑下，厭患生死，常懷怖畏，欲速入涅槃；恒從他邊聽受法要，所有慧明惟獨照已不及他人；如執草束欲度江河，不能為人作凈福田；永離諸佛清凈智眼，不能曉了諸眾生根。世尊！我今著堅固鎧，愿求大乘，欲饒益一切，集大法船度未度者，求自然智轉於法輪，不於他人有所悕求，以如來智而自莊嚴，亦令一切悉得諸佛清凈智眼。世尊！我從彼國來生此間，欲見如來釋迦牟尼，禮拜供養，聽說法耳！彼佛、世尊自當與我衣服瓔珞，使我著之。」

爾時眾會諸天人等皆作是念：「此女來處，世界名何？去此近遠，為在何方？彼國如來複名何等？今為現在說法教不？」

爾時世尊知此眾會心之所念，告舍利弗言：「東南方去此世界，過三十六那由他佛土，有世界名凈住，佛號無垢稱王如來、應、等正覺，今現在說法。舍利弗！此女從凈住世界沒，來生此間，欲成就眾生，亦欲禮拜供養於我，聽說法教。」

佛說是已，未久之間，彼無垢稱王如來發愍念心，即以神力送諸菩薩所著衣服瓔珞莊嚴，來在女前，懸虛空中，又出聲言：「善女！

【現代漢語翻譯】 現代漢語譯本 這時，世尊告訴這位女子說：『你可以接受這位釋提桓因（Śakro devānām indra，帝釋天）的衣服和瓔珞。』 女子對佛說：『世尊！我不堪接受。為什麼呢？因為與我志同道合的人，才應該一同分享衣服和瓔珞的莊嚴。而這位帝釋（Indra）只願追求小智慧，所喜好的都是卑微低下的，厭惡並害怕生死輪迴，總是懷著恐懼，想要快速進入涅槃（Nirvana）；他總是從別人那裡聽受佛法要義，所有的智慧光明只照亮自己，不能照亮他人；就像拿著一捆草想要渡過江河，不能為他人做清凈的福田；永遠遠離諸佛的清凈智慧之眼，不能瞭解眾生的根器。世尊！我現在身披堅固的鎧甲，愿求大乘佛法，想要饒益一切眾生，聚集大法船來度脫尚未被度脫的人，求得自然智慧來轉動法輪，不向他人有所求，用如來的智慧來莊嚴自己，也讓一切眾生都能得到諸佛的清凈智慧之眼。世尊！我從那個佛國來到這裡，想要見如來釋迦牟尼（Śākyamuni），禮拜供養，聽聞佛法罷了！那個佛、世尊自然會給我衣服和瓔珞，讓我穿戴。』 這時，在場的所有天人和大眾都這樣想：『這位女子來自何處，世界叫什麼名字？距離這裡是近還是遠，在哪個方向？那個佛國的如來又叫什麼名字？現在是否還在說法教化？』 這時，世尊知道大眾心中所想，告訴舍利弗（Śāriputra）說：『從東南方向，經過三十六那由他（nayuta，數量單位）個佛土，有一個世界名叫凈住，佛號無垢稱王如來（Vimalakīrti-rāja-tathāgata）、應供、正等正覺，現在正在說法。舍利弗！這位女子從凈住世界逝世后，來到這裡，想要成就眾生，也想要禮拜供養我，聽聞佛法教誨。』 佛說完這些話后，沒過多久，那位無垢稱王如來（Vimalakīrti-rāja-tathāgata）發起了慈悲憐憫之心，立即用神通力送來眾菩薩所穿的衣服和瓔珞莊嚴，懸掛在女子面前的虛空中，又發出聲音說：『善女子！』

【English Translation】 English version At that time, the World Honored One said to the woman: 'You may accept these clothes and necklaces of Śakro devānām indra (釋提桓因, the lord of the devas).' The woman said to the Buddha: 'World Honored One! I am not worthy to receive them. Why? Because those who share my aspirations should share the adornments of clothes and necklaces. But this Indra (帝釋) only desires small wisdom, delights in what is base and inferior, is weary of and fears birth and death, constantly harbors fear, and desires to quickly enter Nirvana (涅槃); he always listens to the essential teachings of the Dharma from others, and his wisdom only illuminates himself, not others; like holding a bundle of grass to cross a river, he cannot create pure fields of merit for others; he is forever separated from the pure wisdom eyes of all Buddhas, and cannot understand the roots of all beings. World Honored One! I now wear firm armor, aspire to the Great Vehicle (Mahayana), desire to benefit all beings, gather the great Dharma ship to ferry those who have not yet been ferried, seek natural wisdom to turn the Dharma wheel, do not seek anything from others, adorn myself with the wisdom of the Tathagata, and also enable all beings to attain the pure wisdom eyes of all Buddhas. World Honored One! I came here from that country, desiring to see the Tathagata Śākyamuni (釋迦牟尼), to pay homage and make offerings, and to listen to the Dharma! That Buddha, the World Honored One, will naturally give me clothes and necklaces, and allow me to wear them.' At that time, all the devas and humans in the assembly thought: 'Where does this woman come from, and what is the name of her world? Is it near or far from here, and in what direction is it? What is the name of the Tathagata of that country? Is he currently teaching the Dharma?' At that time, the World Honored One, knowing what the assembly was thinking, said to Śāriputra (舍利弗): 'To the southeast, passing thirty-six nayutas (那由他, a large number) of Buddha lands, there is a world named Pure Abode (凈住), where the Buddha is named Vimalakīrti-rāja-tathāgata (無垢稱王如來), worthy of offerings, perfectly enlightened, and is currently teaching the Dharma. Śāriputra! This woman passed away from the Pure Abode world and came here, desiring to benefit sentient beings, and also desiring to pay homage and make offerings to me, and to listen to the Dharma teaching.' After the Buddha spoke these words, not long after, that Vimalakīrti-rāja-tathāgata (無垢稱王如來) generated a compassionate mind, and immediately used his spiritual power to send the clothes and necklace adornments worn by the Bodhisattvas, which hung in the empty space in front of the woman, and a voice said: 'Good woman!'

---

凈住世界無垢稱王如來遣此衣服瓔珞與汝，汝可著之，當如此間諸菩薩等。若著衣服瓔珞莊嚴，即時皆得具五神通，汝亦應爾！」

其女爾時于虛空中取衣服瓔珞，即便著之。須臾之間，衣服瓔珞出妙光明，除如來光，其餘梵、釋、護世天王，日、月光明悉不復現。其女即時具五神通，下蓮華臺，行詣佛所。舉足下足，大地即時六種震動。到佛前已，頭面禮足，繞佛七匝，白佛言：「世尊！惟愿如來為諸菩薩摩訶薩說攝菩提增長之法，令諸菩薩于無上道，而不退轉過諸魔行，速成阿耨多羅三藐三菩提！」

爾時世尊告此女言：「若菩薩成就四法，能攝菩提亦令增長。何等為四？一者、凈心；二者、深心；三者、方便；四者、不捨菩提之心。是名為四。

「復有四法：一者、恒欲利益一切眾生；二者、常當慈心愍諸眾生；三者、當以大悲度脫眾生；四者、堅固精進具足一切佛法。是名為四。

「復有四法：一者、分別諸法多生信心；二者、遠離聲聞、辟支佛心；三者、樂觀勝法，欲具滿一切佛法；四者，勤行精進，必成其果。是名為四。

「復有四法：一者、離於憍慢；二者、除自大心；三者、敬重尊長；四者、易可教誨。是名為四。

「復有四法：一者、于來求者，不生恚恨；

【現代漢語翻譯】 現代漢語譯本：凈住世界（Pure Abode World）的無垢稱王如來（Vimalakirti Tathagata）派遣這些衣服和瓔珞給你，你可以穿戴它們，應當像這裡的諸位菩薩一樣。如果穿戴這些衣服和瓔珞莊嚴自身，立刻就能獲得五神通，你也應當如此！』

那位女子當時在虛空中取了衣服和瓔珞，立刻就穿戴起來。須臾之間，衣服和瓔珞發出奇妙的光明，除了如來的光芒，其餘的梵天（Brahma）、帝釋天（Sakra）、護世天王（Lokapala），以及日月的光明全都消失不見。那位女子立刻具備了五神通，從蓮花臺上下來，走向佛陀所在之處。每當她抬腳或放下腳，大地立刻發生六種震動。到達佛陀面前后，她以頭面禮拜佛足，繞佛七圈，稟告佛陀說：『世尊！惟愿如來為諸位菩薩摩訶薩宣說攝取菩提、增長菩提的方法，使諸位菩薩在無上道上不退轉，超越各種魔的行徑，迅速成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）！』

當時，世尊告訴這位女子說：『如果菩薩成就四種法，就能攝取菩提，也能增長菩提。是哪四種呢？第一是凈心；第二是深心；第三是方便；第四是不捨棄菩提之心。這稱為四種法。』

『又有四種法：第一是恒常想要利益一切眾生；第二是常常以慈悲心憐憫諸位眾生；第三是應當以大悲心度脫眾生；第四是堅定精進，具足一切佛法。這稱為四種法。』

『又有四種法：第一是分別諸法，多生信心；第二是遠離聲聞（Sravaka）、辟支佛（Pratyekabuddha）的心；第三是樂觀殊勝之法，想要具足圓滿一切佛法；第四是勤奮修行精進，必定成就其果。這稱為四種法。』

『又有四種法：第一是遠離驕慢；第二是去除自大的心；第三是敬重尊長；第四是容易接受教誨。這稱為四種法。』

『又有四種法：第一是對於前來求助的人，不生嗔恨；

【English Translation】 English version: The Tathagata Vimalakirti (Vimalakirti Tathagata) of the Pure Abode World sent these clothes and necklaces to you. You may wear them, and you should be like the Bodhisattvas here. If you wear these clothes and necklaces to adorn yourself, you will immediately obtain the five supernormal powers. You should also be like this!'

At that time, the girl took the clothes and necklaces from the void and immediately put them on. In an instant, the clothes and necklaces emitted wonderful light. Except for the light of the Tathagata, the light of Brahma (Brahma), Sakra (Sakra), the Lokapalas (Lokapala), and the sun and moon all disappeared. The girl immediately possessed the five supernormal powers, descended from the lotus platform, and walked to where the Buddha was. Every time she lifted or lowered her foot, the earth immediately shook in six ways. After arriving before the Buddha, she bowed her head and face to his feet, circumambulated the Buddha seven times, and said to the Buddha: 'World Honored One! May the Tathagata explain for the Bodhisattva-Mahasattvas the methods of gathering and increasing Bodhi, so that the Bodhisattvas will not regress on the unsurpassed path, surpass the actions of all demons, and quickly attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi)!'

At that time, the World Honored One said to the girl: 'If a Bodhisattva accomplishes four dharmas, they can gather and increase Bodhi. What are the four? First, a pure mind; second, a deep mind; third, skillful means; fourth, not abandoning the mind of Bodhi. These are called the four dharmas.'

'There are also four dharmas: First, constantly desiring to benefit all sentient beings; second, always having a compassionate mind to pity all sentient beings; third, one should liberate sentient beings with great compassion; fourth, firmly and diligently perfecting all Buddha-dharmas. These are called the four dharmas.'

'There are also four dharmas: First, distinguishing all dharmas and generating much faith; second, staying away from the minds of Sravakas (Sravaka) and Pratyekabuddhas (Pratyekabuddha); third, being optimistic about the supreme dharma and wanting to fully perfect all Buddha-dharmas; fourth, diligently practicing with vigor, one will surely achieve its fruit. These are called the four dharmas.'

'There are also four dharmas: First, being free from arrogance; second, removing the mind of self-importance; third, respecting elders; fourth, being easy to teach. These are called the four dharmas.'

'There are also four dharmas: First, not generating anger or hatred towards those who come seeking help;'

---

二者、舍一切物，不求其報；三者、已施不悔；四者、所有善根盡迴向菩提。是名為四。

「復有四法：一者、不破戒；二者、不穿戒；三者、不雜戒；四者、不濁戒。是名為四。

「復有四法：一者、性和能忍；二者、善護他意；三者、自護己身，終不犯他；四者、迴向菩提。是名為四。

「復有四法：一者、堅固精進；二者、明凈精進；三者、不怯弱精進；四者、迴向菩提。是名為四。

「復有四法：一者、身強堪能；二者、心強堪能；三者、善能修集諸禪及支；四者、恒不忘失菩提之心。是名為四。

「復有四法：一者、佈施；二者、愛語；三者、利益；四者、同事。是名為四。

「復有四法：一者、慈心遍一切處；二者、大悲無有厭惓；三者、喜心深愛敬法；四者、舍心離於憎愛。是名為四。

「復有四法：一者、聽法無厭；二者、正觀思惟；三者、隨法能行；四者、迴向菩提。是名為四。

「復有四法：一者、知諸行無常；二者、決定知陰是苦；三者、定知諸法而無有我；四者、定知涅槃是寂滅法。是名為四。

「復有四法：一者、得利不喜；二者、失利不憂；三者、雖有名譽，其心常等；四者、雖聞惡名，心亦不惱。是名為四。

「復有

【現代漢語翻譯】 現代漢語譯本 「還有四種法：第一，捨棄一切事物，不求回報；第二，施捨之後不後悔；第三，將所有善根全部迴向菩提（Bodhi，覺悟）。這稱為四種法。

「還有四種法：第一，不破戒；第二，守護戒律；第三，不混雜戒律；第四，不污染戒律。這稱為四種法。

「還有四種法：第一，天性和能夠忍耐；第二，善於體察他人的心意；第三，保護自己，始終不侵犯他人；第四，迴向菩提（Bodhi，覺悟）。這稱為四種法。

「還有四種法：第一，堅定地精進；第二，明凈地精進；第三，不怯懦地精進；第四，迴向菩提（Bodhi，覺悟）。這稱為四種法。

「還有四種法：第一，身體強壯能夠勝任；第二，內心強大能夠勝任；第三，善於修習各種禪定及其組成部分；第四，恒常不忘失菩提之心（Bodhi，覺悟）。這稱為四種法。

「還有四種法：第一，佈施；第二，愛語；第三，利益；第四，同事。這稱為四種法。

「還有四種法：第一，慈心遍及一切處；第二，大悲之心沒有厭倦；第三，喜悅之心深深地愛敬佛法；第四，捨棄之心遠離憎恨和愛戀。這稱為四種法。

「還有四種法：第一，聽聞佛法沒有厭倦；第二，以正確的觀點進行思考；第三，能夠按照佛法修行；第四，迴向菩提（Bodhi，覺悟）。這稱為四種法。

「還有四種法：第一，了知諸行是無常的；第二，確定地知道五陰（Skandha）是痛苦的；第三，確定地知道諸法是沒有『我』的；第四，確定地知道涅槃（Nirvana）是寂滅之法。這稱為四種法。

「還有四種法：第一，得到利益不歡喜；第二，失去利益不憂愁；第三，即使有名譽，內心也保持平等；第四，即使聽到惡名，內心也不惱怒。這稱為四種法。

【English Translation】 English version 「Furthermore, there are four dharmas: First, relinquishing all things without seeking reward; second, not regretting after giving; third, dedicating all roots of virtue entirely towards Bodhi (Enlightenment). These are called the four dharmas.

「Furthermore, there are four dharmas: First, not breaking precepts; second, protecting precepts; third, not mixing precepts; fourth, not defiling precepts. These are called the four dharmas.

「Furthermore, there are four dharmas: First, having a nature of and being capable of patience; second, being good at protecting others' intentions; third, protecting oneself, never violating others; fourth, dedicating towards Bodhi (Enlightenment). These are called the four dharmas.

「Furthermore, there are four dharmas: First, steadfast diligence; second, clear and pure diligence; third, unyielding diligence; fourth, dedicating towards Bodhi (Enlightenment). These are called the four dharmas.

「Furthermore, there are four dharmas: First, having a strong body capable of enduring; second, having a strong mind capable of enduring; third, being skilled in cultivating various dhyanas and their components; fourth, constantly not forgetting the mind of Bodhi (Enlightenment). These are called the four dharmas.

「Furthermore, there are four dharmas: First, giving; second, loving speech; third, benefiting; fourth, cooperation. These are called the four dharmas.

「Furthermore, there are four dharmas: First, loving-kindness pervading all places; second, great compassion without weariness; third, a joyful mind deeply loving and respecting the Dharma; fourth, a relinquishing mind free from hatred and attachment. These are called the four dharmas.

「Furthermore, there are four dharmas: First, listening to the Dharma without weariness; second, contemplating with right view; third, being able to practice according to the Dharma; fourth, dedicating towards Bodhi (Enlightenment). These are called the four dharmas.

「Furthermore, there are four dharmas: First, knowing that all conditioned things are impermanent; second, definitely knowing that the skandhas (aggregates) are suffering; third, definitely knowing that all dharmas are without a self; fourth, definitely knowing that Nirvana (liberation) is the Dharma of quiescence. These are called the four dharmas.

「Furthermore, there are four dharmas: First, not rejoicing when gaining benefit; second, not being sad when losing benefit; third, maintaining equanimity even with fame; fourth, not being upset even when hearing bad reputation. These are called the four dharmas.

---

四法：一者、他毀不瞋；二者、稱讚不喜；三者、遭苦能忍；四者、雖樂不逸，亦不輕他。是名為四。

「復有四法：一者、觀因；二者、知果；三者、離二邊見；四者、覺緣起法。是名為四。

「復有四法：一者、知內無我；二者、知外無有眾生；三者、俱知內外無有壽命；四者、畢竟清凈無人。是名為四。

「復有四法：一者、行空不畏；二者、觀無相不沒；三者、不分別無愿；四者、樂觀諸法無作。是名為四。

「復有四法：一者、不證苦智；二者、不證集智；三者、不證滅智；四者、不證道智。是名為四。

「復有四法：一者、深觀菩提；二者、不謗正法；三者、身在僧數，終不退轉；四者、於法不起諍訟。是名為四。

「復有四法：一者、能令貪慾不起；二者、亦不攀緣；三者、斷貪慾、瞋恚、愚癡；四者、及余煩惱亦復如是。是名為四。

「復有四法：一者、于諸眾生心常平等；二者、等觀眾生皆是福田；三者、佛及眾生皆悉平等；四者、法及眾生亦悉平等。是名為四。

「復有四法：一者、不顯己身；二者、不下他人；三者、不輕未學；四者、于已學者，愛敬如師。是名為四。

「復有四法：一者、遠離無益之言；二者、恒求閑靜；三者、樂

【現代漢語翻譯】 現代漢語譯本 四種法：第一，別人譭謗時不生氣；第二，別人稱讚時不歡喜；第三，遭受痛苦時能忍受；第四，即使快樂也不放縱，也不輕視他人。這稱為四種法。

又有四種法：第一，觀察因；第二，瞭解果；第三，遠離二邊見；第四，覺悟緣起法。這稱為四種法。

又有四種法：第一，知道內在沒有『我』（Atman）；第二，知道外在沒有眾生（Sattva）；第三，同時知道內外都沒有壽命；第四，畢竟清凈，沒有『人』（Pudgala）。這稱為四種法。

又有四種法：第一，行於空性（Sunyata）不畏懼；第二，觀察無相（Animitta）不沉沒；第三，不分別無愿（Apranihita）；第四，樂觀諸法無作（Anabhinivesa）。這稱為四種法。

又有四種法：第一，不證得苦智（Dukkha-jnana）；第二，不證得集智（Samudaya-jnana）；第三，不證得滅智（Nirodha-jnana）；第四，不證得道智（Magga-jnana）。這稱為四種法。

又有四種法：第一，深刻觀察菩提（Bodhi）；第二，不誹謗正法（Saddharma）；第三，身在僧團（Sangha）中，始終不退轉；第四，對於佛法不起爭論。這稱為四種法。

又有四種法：第一，能使貪慾不起；第二，也不攀緣；第三，斷除貪慾、瞋恚（Dvesha）、愚癡（Moha）；第四，以及其餘煩惱也同樣如此。這稱為四種法。

又有四種法：第一，對於一切眾生，心常平等；第二，平等看待眾生都是福田；第三，佛（Buddha）和眾生都完全平等；第四，法（Dharma）和眾生也完全平等。這稱為四種法。

又有四種法：第一，不顯揚自己；第二，不貶低他人；第三，不輕視未學習的人；第四，對於已學習的人，愛敬如同老師。這稱為四種法。

又有四種法：第一，遠離沒有益處的話語；第二，恒常尋求閑靜；第三，樂於...

【English Translation】 English version Four Dharmas: First, not being angry when others slander; second, not being happy when others praise; third, being able to endure suffering; fourth, not being indulgent even in happiness, and not looking down on others. These are called the four dharmas.

Again, there are four dharmas: First, observing the cause; second, knowing the result; third, being free from the two extreme views; fourth, awakening to the law of dependent origination (Pratītyasamutpāda). These are called the four dharmas.

Again, there are four dharmas: First, knowing that there is no 『self』 (Atman) within; second, knowing that there are no sentient beings (Sattva) without; third, knowing that there is no life span within or without; fourth, ultimately pure, there is no 『person』 (Pudgala). These are called the four dharmas.

Again, there are four dharmas: First, not being afraid when practicing emptiness (Sunyata); second, not being submerged when contemplating the signless (Animitta); third, not discriminating the wishless (Apranihita); fourth, being optimistic that all dharmas are uncreated (Anabhinivesa). These are called the four dharmas.

Again, there are four dharmas: First, not attesting to the wisdom of suffering (Dukkha-jnana); second, not attesting to the wisdom of accumulation (Samudaya-jnana); third, not attesting to the wisdom of cessation (Nirodha-jnana); fourth, not attesting to the wisdom of the path (Magga-jnana). These are called the four dharmas.

Again, there are four dharmas: First, deeply contemplating Bodhi (Bodhi); second, not slandering the true Dharma (Saddharma); third, being in the Sangha (Sangha) and never retreating; fourth, not engaging in disputes about the Dharma. These are called the four dharmas.

Again, there are four dharmas: First, being able to prevent greed from arising; second, not clinging; third, cutting off greed, hatred (Dvesha), and delusion (Moha); fourth, and the same goes for other afflictions. These are called the four dharmas.

Again, there are four dharmas: First, always having an equal mind towards all sentient beings; second, regarding all sentient beings as fields of merit; third, the Buddha (Buddha) and sentient beings are completely equal; fourth, the Dharma (Dharma) and sentient beings are also completely equal. These are called the four dharmas.

Again, there are four dharmas: First, not showing off oneself; second, not belittling others; third, not looking down on those who have not yet learned; fourth, treating those who have learned with love and respect, like a teacher. These are called the four dharmas.

Again, there are four dharmas: First, staying away from useless words; second, constantly seeking tranquility; third, delighting in...

---

住阿蘭若處而無厭足；四者、勤求阿蘭若諸功德利。是名為四。

「復有四法：一者、少欲；二者、知足；三者、凈物知量；四者、樂行頭陀，不貪上妙衣服、飲食。是名為四。

「復有四法：一者、知己；二者、知他；三者、知時；四者、知義。是名為四。

「復有四法：一者、樂法；二者、樂義；三者、樂諦；四者、樂成就眾生。是名為四。

「復有四法：一者、內凈能護自心；二者、外凈能護眾生；三者、法凈行善之處；四者、智凈能離憍慢。是名為四。

「復有四法：一者、離我；二者、去我所；三者、除諸見；四者、斷愛恚。是名為四。

「復有四法：一者、善權攝慧；二者、慧攝善權；三者、大悲攝一切施；四者、精進攝一切道品之法。

「善女！菩薩成就如是四法，能攝菩提亦令增長。」

爾時世尊說此四法，能攝菩提亦令增長之。時會中有三萬二千諸天及人，皆發阿耨多羅三藐三菩提心。

爾時尊者舍利弗問此女言：「汝父母為汝作字，名曰何等？」

時女報言：「尊者舍利弗！一切諸法本無名字，雖隨分別而立名字，非是真實，無定主故。又尊者舍利弗！菩薩摩訶薩隨其所行而立名字：若得凈心，名凈心者；若逮深心，名深心者；

【現代漢語翻譯】 現代漢語譯本 『住在寂靜處而不感到厭倦滿足；四是，勤奮尋求寂靜處的各種功德利益。這叫做四法。』 『又有四法：一是，少欲；二是，知足；三是，對於所用物品知道適量；四是，樂於實行頭陀行（dhūta），不貪求上好的衣服和飲食。這叫做四法。』 『又有四法：一是，瞭解自己；二是，瞭解他人；三是，瞭解時機；四是，瞭解義理。這叫做四法。』 『又有四法：一是，喜愛佛法；二是，喜愛義理；三是，喜愛真諦；四是，樂於成就眾生。這叫做四法。』 『又有四法：一是，內在的清凈能夠守護自己的心；二是，外在的清凈能夠守護眾生；三是，佛法的清凈是行善的地方；四是，智慧的清凈能夠遠離驕慢。這叫做四法。』 『又有四法：一是，遠離我執；二是，去除我所執；三是，去除各種見解；四是，斷除愛和嗔恚。這叫做四法。』 『又有四法：一是，善巧方便統攝智慧；二是，智慧統攝善巧方便；三是，大悲心統攝一切佈施；四是，精進統攝一切道品之法。』 『善女！菩薩成就這些四法，能夠統攝菩提心，也使菩提心增長。』 這時，世尊宣說了這四法，能夠統攝菩提心，也使菩提心增長。當時法會中有三萬二千諸天和人，都發起了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）。 這時，尊者舍利弗（Śāriputra）問這位女子說：『你的父母為你取的名字，叫做什麼？』 這時，女子回答說：『尊者舍利弗！一切諸法本來沒有名字，雖然隨著分別而建立名字，但並非真實，因為沒有固定的主宰。還有，尊者舍利弗！菩薩摩訶薩（bodhisattva-mahāsattva）隨著他所修行的而建立名字：如果得到清凈心，就名為凈心者；如果獲得深刻的心，就名為深心者；』

【English Translation】 English version 『Dwelling in secluded places without weariness or dissatisfaction; fourth, diligently seeking the merits and benefits of secluded places. This is called the four dharmas.』 『Again, there are four dharmas: first, having few desires; second, being content; third, knowing the proper measure of things; fourth, delighting in practicing dhūta (ascetic practices), not craving excellent clothes and food. This is called the four dharmas.』 『Again, there are four dharmas: first, knowing oneself; second, knowing others; third, knowing the time; fourth, knowing the meaning. This is called the four dharmas.』 『Again, there are four dharmas: first, delighting in the Dharma; second, delighting in the meaning; third, delighting in the truth; fourth, delighting in accomplishing sentient beings. This is called the four dharmas.』 『Again, there are four dharmas: first, inner purity can protect one's own mind; second, outer purity can protect sentient beings; third, the purity of the Dharma is the place for performing good deeds; fourth, the purity of wisdom can eliminate arrogance. This is called the four dharmas.』 『Again, there are four dharmas: first, abandoning self; second, relinquishing what belongs to self; third, eliminating all views; fourth, cutting off love and hatred. This is called the four dharmas.』 『Again, there are four dharmas: first, skillful means encompassing wisdom; second, wisdom encompassing skillful means; third, great compassion encompassing all giving; fourth, diligence encompassing all the dharmas of the path.』 『Good woman! A Bodhisattva who accomplishes these four dharmas can encompass Bodhi and also cause Bodhi to grow.』 At that time, the World Honored One spoke of these four dharmas, which can encompass Bodhi and also cause Bodhi to grow. At that time, in the assembly, thirty-two thousand devas and humans all aroused the mind of anuttarā-samyak-saṃbodhi-citta (unexcelled perfect enlightenment). At that time, Venerable Śāriputra asked the woman, 『What name did your parents give you?』 At that time, the woman replied, 『Venerable Śāriputra! All dharmas originally have no names. Although names are established according to distinctions, they are not real, because there is no fixed master. Moreover, Venerable Śāriputra! A Bodhisattva-Mahāsattva (great being Bodhisattva) establishes names according to his practice: if he attains a pure mind, he is called one with a pure mind; if he attains a profound mind, he is called one with a profound mind;』

---

若行方便，名凈方便者；若行佈施，名善能施者；若修尸羅，名凈戒者；若住忍辱，名有忍力者；若勤精進，名著精進鎧者；若住諸禪，名常三昧者；逮得智慧，名大慧者；若住慈、悲、喜、舍，名大慈、大悲、大喜、大舍者；若住阿蘭若處，名閑居無事者；若不捨頭陀，名行清凈功德者；若樂集善法，名喜求法者。略而言之，隨其以何善根發趣大乘，而得名字。」

爾時世尊告舍利弗言：「當此女著衣服瓔珞之時，放大光明普照大眾，是故此女名無垢光，當憶持之。」

爾時尊者舍利弗復問無垢光女言：「汝從凈住世界無垢稱王佛所，受此女身來此間也！」

無垢光女答言尊者舍利弗：「彼佛世界無有女人。」

舍利弗言：「汝今何故以此女形來生此間？」

女即答言：「我今不以男形、女形，亦不以色、受、想、行、識來生此間。所以者何？尊者舍利弗！于意云何，如來所作化人，從一佛國至一佛國，為有男女陰界諸入差別相不？」

舍利弗言：「不也！所以者何？如來所化無有差別。」

女言：「尊者舍利弗！如如來所化無有差別，一切諸法皆悉如化，若知諸法悉同化相，從一佛國至一佛國不見差別。」

舍利弗言：「汝于諸法見無差別，云何能成就眾生？

【現代漢語翻譯】 現代漢語譯本：如果施行方便之行，就名為『凈方便者』；如果施行佈施之行，就名為『善能施者』；如果修持戒律，就名為『凈戒者』；如果安住于忍辱，就名為『有忍力者』；如果勤奮精進，就名為『著精進鎧者』；如果安住于各種禪定，就名為『常三昧者』；如果獲得智慧，就名為『大慧者』；如果安住于慈、悲、喜、舍四無量心，就名為『大慈者』、『大悲者』、『大喜者』、『大舍者』；如果安住于阿蘭若處（遠離喧囂的處所），就名為『閑居無事者』；如果不捨棄頭陀行（苦行），就名為『行清凈功德者』；如果樂於積聚善法，就名為『喜求法者』。總而言之，隨其以何種善根發起趣向大乘，而得到相應的名字。」

當時，世尊告訴舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）說：「當這位女子穿戴衣服瓔珞的時候，放出大光明普遍照耀大眾，所以這位女子名為『無垢光』，應當記住並保持這個名字。」

當時，尊者舍利弗又問無垢光女說：「你是從凈住世界無垢稱王佛（King Immaculate Renown Buddha）那裡，接受這個女身來到這裡的嗎？」

無垢光女回答尊者舍利弗說：「那個佛的世界沒有女人。」

舍利弗說：「你現在為什麼以這個女人的形體來到這裡呢？」

女子立即回答說：「我現在不是以男人的形體、女人的形體，也不是以色（rūpa，物質）、受（vedanā，感受）、想（saṃjñā，概念）、行（saṃskāra，意志）、識（vijñāna，意識）這五蘊（pañca-skandha）來到這裡的。為什麼呢？尊者舍利弗！您認為怎麼樣，如來（Tathāgata，佛陀的稱號之一）所作的化人，從一個佛國到另一個佛國，會有男女陰界諸入（ayatana，處）的差別相嗎？」

舍利弗說：「不會的！為什麼呢？如來所化現的人沒有差別。」

女子說：「尊者舍利弗！正如如來所化現的人沒有差別一樣，一切諸法都像幻化一樣，如果知道一切諸法都相同于幻化的相狀，從一個佛國到另一個佛國就看不見差別。」

舍利弗說：「你對於諸法見到沒有差別，怎麼能夠成就眾生呢？」

【English Translation】 English version: 'If one practices expedients, they are called 『Pure Expedient Practitioner』; if one practices giving, they are called 『Good Giver』; if one cultivates morality, they are called 『Pure Precept Holder』; if one dwells in patience, they are called 『Possessor of Endurance』; if one diligently advances, they are called 『Adorned with Armor of Diligence』; if one dwells in various meditations, they are called 『Constant Samadhi Practitioner』; if one attains wisdom, they are called 『Great Wisdom Practitioner』; if one dwells in loving-kindness, compassion, joy, and equanimity, they are called 『Great Loving-kindness Practitioner,』 『Great Compassion Practitioner,』 『Great Joy Practitioner,』 『Great Equanimity Practitioner』; if one dwells in a secluded place (araṇya), they are called 『Dweller in Seclusion, Free from Affairs』; if one does not abandon dhūta practices (ascetic practices), they are called 『Practitioner of Pure Meritorious Deeds』; if one delights in accumulating good dharmas, they are called 『Delighter in Seeking the Dharma.』 In brief, according to whatever good roots one initiates and directs towards the Mahayana, one obtains a corresponding name.'

At that time, the World Honored One (世尊, Śākyamuni Buddha) told Śāriputra (舍利弗, one of the Buddha's ten principal disciples, known for his wisdom), 'When this woman puts on clothes and ornaments, she emits great light that universally illuminates the assembly. Therefore, this woman is named 『Immaculate Light (無垢光)』, and you should remember and uphold this name.'

At that time, Venerable Śāriputra further asked the Immaculate Light Woman, 'Did you receive this female body from the King Immaculate Renown Buddha (無垢稱王佛) in the Pure Abode World and come here?'

The Immaculate Light Woman replied to Venerable Śāriputra, 'That Buddha's world has no women.'

Śāriputra said, 'Why have you come here in this female form?'

The woman immediately replied, 'I have not come here in the form of a man or a woman, nor have I come here with the aggregates (skandha) of form (rūpa), feeling (vedanā), perception (saṃjñā), volition (saṃskāra), or consciousness (vijñāna). Why is that? Venerable Śāriputra! What do you think? Do the emanations created by the Tathāgata (如來, one of the titles of the Buddha), when going from one Buddha-field to another, have different characteristics of male and female faculties, realms, and entrances (āyatana)?'

Śāriputra said, 'No! Why is that? The emanations created by the Tathāgata have no differences.'

The woman said, 'Venerable Śāriputra! Just as the emanations created by the Tathāgata have no differences, all dharmas are like illusions. If one knows that all dharmas are the same as illusory appearances, one sees no differences when going from one Buddha-field to another.'

Śāriputra said, 'If you see no difference in all dharmas, how can you accomplish sentient beings?'

---

」

女答言：「尊者舍利弗！若於諸法見差別者，是則不能成就眾生；若於諸法不見差別，是則必能成就眾生。」

舍利弗問女言：「汝今為已成就幾所眾生？」

女答言：「如尊者舍利弗所斷煩惱。」

舍利弗言：「我所斷煩惱，性無所有。」

女言：「眾生之性亦無所有。」

舍利弗言：「無性眾生何所成就？」

女言：「煩惱無性，復何所斷？」

舍利弗言：「無分別故，是名為斷。」

女言：「如尊者舍利弗所言，若不分別彼我，是亦名為成就眾生。」

舍利弗復問女言：「云何名眾產生就？」

女答言：「于諸有中不起染愛，是名眾產生就。」

舍利弗又問女言：「汝於三乘，為以何乘成就眾生？」

女答言：「尊者舍利弗！譬如空中等霔甘雨，于上中下種子、苗稼、藥草、樹木皆令生長，其雨頗有分別相不？」

舍利弗言：「其水雖能生長苗稼，而無分別。」

「如是，舍利弗！諸佛、菩薩其所說法亦無分別，隨諸眾生於三乘道善根熟者而調伏之。」

舍利弗復問女言：「云何調伏？其義云何？」

時女答曰：「言調伏者，能觀邪道即是正道，是名調伏。所以者何？凡夫顛倒不能正觀，故不

【現代漢語翻譯】 現代漢語譯本 女答道：『尊者舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！如果對於諸法（dharma，宇宙間的一切事物和現象）見到差別，那就不能成就眾生；如果對於諸法不見差別，那就必定能夠成就眾生。』 舍利弗問女道：『你現在已經成就了多少眾生？』 女答道：『如同尊者舍利弗所斷的煩惱。』 舍利弗說：『我所斷的煩惱，其自性本無所有。』 女說：『眾生的自性也本無所有。』 舍利弗說：『沒有自性的眾生，成就什麼呢？』 女說：『煩惱沒有自性，又斷什麼呢？』 舍利弗說：『因為沒有分別，所以稱之為斷。』 女說：『如同尊者舍利弗所說，如果不分別彼此，這也稱之為成就眾生。』 舍利弗又問女道：『怎樣叫做眾產生就？』 女答道：『對於諸有（samsara，輪迴）之中不起染愛，這就叫做眾產生就。』 舍利弗又問女道：『你用三乘（śrāvakayāna，pratyekabuddhayāna，bodhisattvayāna，聲聞乘、緣覺乘和菩薩乘）中的哪一乘來成就眾生？』 女答道：『尊者舍利弗！譬如空中平等地降下甘雨，對於上等、中等、下等的種子、苗稼、藥草、樹木都令其生長，這雨水可有分別嗎？』 舍利弗說：『這水雖然能夠生長苗稼，但是沒有分別。』 『如是，舍利弗！諸佛、菩薩所說的法也沒有分別，隨著諸眾生在三乘道中善根成熟的程度來調伏他們。』 舍利弗又問女道：『怎樣調伏？這其中的含義是什麼？』 這時女答道：『所說的調伏，就是能夠觀察到邪道即是正道，這就叫做調伏。為什麼這樣說呢？因為凡夫顛倒，不能正確地觀察，所以不

【English Translation】 English version The woman replied, 『Venerable Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! If one sees differences in all dharmas (phenomena, teachings), then one cannot accomplish sentient beings; if one does not see differences in all dharmas, then one will surely be able to accomplish sentient beings.』 Śāriputra asked the woman, 『How many sentient beings have you now accomplished?』 The woman replied, 『As many as the afflictions that Venerable Śāriputra has severed.』 Śāriputra said, 『The afflictions that I have severed are by nature without any substance.』 The woman said, 『The nature of sentient beings is also without any substance.』 Śāriputra said, 『What is accomplished by sentient beings without nature?』 The woman said, 『If afflictions have no nature, what is severed?』 Śāriputra said, 『It is called severance because there is no discrimination.』 The woman said, 『As Venerable Śāriputra said, if one does not discriminate between self and others, this is also called accomplishing sentient beings.』 Śāriputra again asked the woman, 『What is called the accomplishment of sentient beings?』 The woman replied, 『Not arising with defiled love in all existences, this is called the accomplishment of sentient beings.』 Śāriputra again asked the woman, 『With which of the Three Vehicles (śrāvakayāna, pratyekabuddhayāna, bodhisattvayāna, the Vehicle of Hearers, the Vehicle of Solitary Buddhas, and the Bodhisattva Vehicle) do you accomplish sentient beings?』 The woman replied, 『Venerable Śāriputra! For example, in the sky, sweet rain falls equally, causing all seeds, seedlings, crops, medicinal herbs, and trees, whether superior, middling, or inferior, to grow. Does that rain have any discriminating characteristics?』 Śāriputra said, 『Although the water can grow seedlings and crops, it has no discrimination.』 『Likewise, Śāriputra! The Dharma spoken by all Buddhas and Bodhisattvas also has no discrimination, and they subdue sentient beings according to the maturity of their roots of goodness in the Three Vehicles.』 Śāriputra again asked the woman, 『How is it subdued? What is its meaning?』 At that time, the woman replied, 『What is called subduing is being able to see that the wrong path is the right path; this is called subduing. Why is this so? Because ordinary people are deluded and cannot observe correctly, therefore they do not』

---

調伏。若觀邪道平等之相，不隨不願諸邪道者，是則名為畢竟調伏。又舍利弗！言調伏者，於我無我，亦名調伏。所以者何？無我見者，于諸煩惱不愛、不起，是名解脫。」

女問舍利弗言：「尊者得解脫耶？」

舍利弗言：「我得解脫。」

女言：「誰縛汝者，言得解脫？」

舍利弗言：「無有縛者，而得解脫，而其本性是解脫相，是故我言得解脫耳！」

女言：「若其本性無縛、無解，是解脫相，汝何故言我得解脫？」

舍利弗言：「一切諸法皆解脫相，是故我言我得解脫。」

女言：「如尊者舍利弗所言，若知諸法皆解脫相，是則名為究竟解脫。」

舍利弗言：「若諸漏盡阿羅漢所說，汝今所說等無有異。」

女言：「尊者舍利弗！今我亦是漏盡阿羅漢。」

舍利弗言：「以何緣故而作是說？」

女言：「我亦遠離一切塵垢，緣覺、聲聞所有道品，我悉知見而不願樂，惟求佛智。是故我言：『是阿羅漢！諸漏已盡。』」

舍利弗言：「頗有因緣而諸菩薩作羅漢耶？」

女答言：「有！」

舍利弗言：「以何緣有？」

女言：「若有眾生先種善根，應以聲聞身得度者，即現聲聞身，而作是言：『我是阿羅漢！為眾

【現代漢語翻譯】 現代漢語譯本：調伏。如果觀察邪道的平等之相，不隨順也不希求各種邪道，這就叫做究竟調伏。還有，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！所說的調伏，對於『我』和『無我』的執著，也叫做調伏。為什麼這樣說呢？因為領悟到『無我』的人，對於各種煩惱不會產生愛戀和執著，這就叫做解脫。

女子問舍利弗（Śāriputra）說：『尊者得到解脫了嗎？』

舍利弗（Śāriputra）說：『我得到了解脫。』

女子說：『是誰束縛了你，讓你說得到了解脫？』

舍利弗（Śāriputra）說：『沒有人束縛我，而我得到了解脫，因為我的本性就是解脫之相，所以我說我得到了解脫！』

女子說：『如果你的本性沒有束縛，也沒有解脫，就是解脫之相，你為什麼說你得到了解脫？』

舍利弗（Śāriputra）說：『一切諸法都是解脫之相，所以我說我得到了解脫。』

女子說：『如尊者舍利弗（Śāriputra）所說，如果知道一切諸法都是解脫之相，這就叫做究竟解脫。』

舍利弗（Śāriputra）說：『如果諸漏已盡的阿羅漢（Arhat，已證得涅槃的聖者）所說，和你現在所說的完全沒有差別。』

女子說：『尊者舍利弗（Śāriputra）！我現在也是漏盡的阿羅漢（Arhat）。』

舍利弗（Śāriputra）說：『因為什麼緣故而這樣說？』

女子說：『我也遠離了一切塵垢，對於緣覺（Pratyekabuddha，不依師教，自己悟道的修行者）、聲聞（Śrāvaka，聽聞佛法而修行的弟子）所有的道品，我都完全知曉並且不願樂於此，只求佛的智慧。所以我說：『我是阿羅漢（Arhat）！諸漏已經斷盡。』』

舍利弗（Śāriputra）說：『有沒有因緣使得菩薩（Bodhisattva，為救度眾生而發願成佛的修行者）成為羅漢（Arhat）呢？』

女子回答說：『有！』

舍利弗（Śāriputra）說：『因為什麼因緣而有呢？』

女子說：『如果有眾生先前種下善根，應該以聲聞（Śrāvaka）身才能得度，菩薩（Bodhisattva）就示現聲聞（Śrāvaka）身，並且說：『我是阿羅漢（Arhat）！爲了眾』

【English Translation】 English version: Subduing. If one observes the equality of heretical paths, neither following nor desiring those heretical paths, this is called ultimate subduing. Furthermore, Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! What is called subduing also refers to subduing the attachment to 'self' and 'no-self'. Why is this so? Because one who sees 'no-self' does not love or arise from afflictions; this is called liberation.

The woman asked Śāriputra (Śāriputra): 'Venerable one, have you attained liberation?'

Śāriputra (Śāriputra) said: 'I have attained liberation.'

The woman said: 'Who bound you, that you say you have attained liberation?'

Śāriputra (Śāriputra) said: 'There is no one who bound me, and yet I have attained liberation, because my inherent nature is the aspect of liberation; therefore, I say I have attained liberation!'

The woman said: 'If your inherent nature has neither bondage nor liberation, and is the aspect of liberation, why do you say you have attained liberation?'

Śāriputra (Śāriputra) said: 'All dharmas are the aspect of liberation; therefore, I say I have attained liberation.'

The woman said: 'As the Venerable Śāriputra (Śāriputra) says, if one knows that all dharmas are the aspect of liberation, this is called ultimate liberation.'

Śāriputra (Śāriputra) said: 'What is said by an Arhat (Arhat, a perfected being who has attained Nirvana) whose outflows are exhausted is no different from what you are saying now.'

The woman said: 'Venerable Śāriputra (Śāriputra)! I am also an Arhat (Arhat) whose outflows are exhausted.'

Śāriputra (Śāriputra) said: 'For what reason do you say this?'

The woman said: 'I have also distanced myself from all defilements. All the paths of the Pratyekabuddha (Pratyekabuddha, a solitary Buddha who attains enlightenment on their own) and Śrāvaka (Śrāvaka, a disciple who attains enlightenment by hearing the teachings) I know and see, but I do not desire them; I only seek the wisdom of the Buddha. Therefore, I say: 'I am an Arhat (Arhat)! The outflows are exhausted.''

Śāriputra (Śāriputra) said: 'Is there a cause or condition by which a Bodhisattva (Bodhisattva, a being who vows to attain Buddhahood for the sake of all beings) becomes an Arhat (Arhat)?'

The woman replied: 'Yes!'

Śāriputra (Śāriputra) said: 'By what cause is there?'

The woman said: 'If there are beings who have previously planted good roots and should be liberated by the body of a Śrāvaka (Śrāvaka), the Bodhisattva (Bodhisattva) manifests the body of a Śrāvaka (Śrāvaka) and says: 'I am an Arhat (Arhat)! For the sake of'

---

生說證羅漢法。』是名菩薩作羅漢也。」

說此法時，二百比丘不受漏法，心得解脫。是諸比丘白佛言：「世尊！此女辯才，是佛威神、為自力耶？」

佛言：「是佛威神！其女亦自有辯才之力。」

爾時無垢光女白佛言：「世尊！今此會中諸比丘、比丘尼、優婆塞、優婆夷愿樂欲聞：修何善行得離女身，速成男子，能發無上菩提之心？惟愿世尊當爲解說！」

爾時世尊欲利益成就四部眾故，告無垢光女言：「若女人成就一法，得離女身，速成男子。何謂為一？所謂深心求于菩提。所以者何？若有女人發菩提心，則是大善人心、大丈夫心、大仙人心、非下人心、永離二乘狹劣之心、能破外道異論之心、於三世中最是勝心、能除煩惱不雜結習清凈之心。若諸女人發菩提心，則更不雜女人諸結縛心。以不雜故，永離女身，得成男子，所有善根亦當迴向無上菩提，是名為一。

「複次，女人成就二法，能離女身，速成男子。何謂為二？所謂除其慢心；離於欺誑，不作幻惑。所有善根。遠離女身，速成男子，悉以迴向無上菩提，是名為二。

「複次，女人成就三法，能離女身，速成男子。何謂為三？一、身業清凈，持身三戒；二、口業清凈，離口四過；三、意業清凈，離於瞋恚、邪見、

愚癡。以此十善所生善根，愿離女身，速成男子，迴向菩提，是名為三。

「複次，女人成就四法，得離女身，速成男子。何謂為四？一、不恚害；二、不瞋恨；三、不隨煩惱；四、住忍辱力。是名為四。

「複次，女人成就五法，得離女身，速成男子。何謂為五？一、樂求善法；二、尊重正法；三、以正法而自娛樂；四、于說法者，敬如師長；五、如說修行。以此善根，愿離女身，速成男子，迴向菩提，是名為五。

「複次，女人成就六法，得離女身，速成男子。何謂為六？一、常唸佛，愿成佛身；二、常念法，欲轉法輪；三、常念僧，欲覆護僧；四、常念戒，欲滿諸愿；五、常念施，欲舍一切諸煩惱垢；六、常念天，欲滿天中之天一切種智。是名為六。

「複次，女人成就七法，得離女身，速成男子。何謂為七？一、于佛得不壞信；二、於法得不壞信；三、于僧得不壞信；四、不事余天，惟奉敬佛；五、不積聚慳惜，隨言能行；六、出言無過，恒常質直；七、威儀具足。是名為七。

「複次，女人成就八法，得離女身，速成男子。何謂為八？一、不偏愛己男；二、不偏愛己女；三、不偏愛己夫；四、不專念衣服、瓔珞；五、不貪著華飾、涂香；六、不為美食因緣，猶如羅剎殺生食

【現代漢語翻譯】 現代漢語譯本： 愚癡（無明，缺乏智慧）。以這十善（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見）所生的善根，發願脫離女身，迅速成就男子之身，迴向菩提（覺悟），這稱為三。

『再者，女人成就四種法，就能脫離女身，迅速成就男子之身。哪四種呢？一、不懷害人之心；二、不心懷嗔恨；三、不隨順煩惱；四、安住于忍辱的力量。這稱為四。』

『再者，女人成就五種法，就能脫離女身，迅速成就男子之身。哪五種呢？一、樂於尋求善法；二、尊重正法；三、以正法來娛樂自己；四、對於說法的人，恭敬如同師長；五、如所說的那樣修行。以這善根，發願脫離女身，迅速成就男子之身，迴向菩提，這稱為五。』

『再者，女人成就六種法，就能脫離女身，迅速成就男子之身。哪六種呢？一、常常憶念佛，發願成就佛身；二、常常憶念法，想要轉法輪（宣揚佛法）；三、常常憶念僧，想要覆護僧團；四、常常憶念戒，想要圓滿各種願望；五、常常憶念施捨，想要捨棄一切煩惱垢染；六、常常憶念天（此處指殊勝的果報），想要圓滿天中之天（佛）的一切種智（對一切事物和道理的徹底瞭解）。這稱為六。』

『再者，女人成就七種法，就能脫離女身，迅速成就男子之身。哪七種呢？一、對於佛得到不壞的信心；二、對於法得到不壞的信心；三、對於僧得到不壞的信心；四、不事奉其他的神，只奉敬佛；五、不積聚慳吝，隨口所說就能做到；六、說話沒有過失，恒常正直；七、威儀具足。這稱為七。』

『再者，女人成就八種法，就能脫離女身，迅速成就男子之身。哪八種呢？一、不偏愛自己的兒子；二、不偏愛自己的女兒；三、不偏愛自己的丈夫；四、不專注于衣服、瓔珞（裝飾品）；五、不貪著華麗的裝飾、涂香；六、不爲了美食的緣故，就像羅剎（惡鬼）一樣殺生食用……』

【English Translation】 English version: Ignorance (lack of wisdom). With the roots of good generated by these Ten Virtuous Actions (not killing, not stealing, not engaging in sexual misconduct, not lying, not speaking divisively, not speaking harshly, not engaging in frivolous talk, not being greedy, not being hateful, not holding wrong views), vowing to be free from the female body, quickly attaining a male body, and dedicating this merit to Bodhi (enlightenment), this is called three.

'Furthermore, a woman who accomplishes four qualities will be able to be free from the female body and quickly attain a male body. What are the four? First, not having harmful intentions; second, not harboring anger; third, not following afflictions; fourth, abiding in the power of patience. These are called four.'

'Furthermore, a woman who accomplishes five qualities will be able to be free from the female body and quickly attain a male body. What are the five? First, delighting in seeking good Dharma; second, respecting the Correct Dharma; third, entertaining oneself with the Correct Dharma; fourth, regarding those who expound the Dharma with the same respect as one's teachers; fifth, practicing as taught. With these roots of good, vowing to be free from the female body, quickly attaining a male body, and dedicating this merit to Bodhi, this is called five.'

'Furthermore, a woman who accomplishes six qualities will be able to be free from the female body and quickly attain a male body. What are the six? First, constantly being mindful of the Buddha, vowing to attain the body of a Buddha; second, constantly being mindful of the Dharma, desiring to turn the Dharma wheel (propagate the Dharma); third, constantly being mindful of the Sangha (monastic community), desiring to protect and support the Sangha; fourth, constantly being mindful of the precepts, desiring to fulfill all vows; fifth, constantly being mindful of generosity, desiring to relinquish all defilements of afflictions; sixth, constantly being mindful of the heavens (referring to superior rewards), desiring to perfect the All-Knowing Wisdom (complete understanding of all things and principles) of the Heaven of Heavens (Buddha). These are called six.'

'Furthermore, a woman who accomplishes seven qualities will be able to be free from the female body and quickly attain a male body. What are the seven? First, obtaining unwavering faith in the Buddha; second, obtaining unwavering faith in the Dharma; third, obtaining unwavering faith in the Sangha; fourth, not serving other deities, only revering the Buddha; fifth, not accumulating stinginess, being able to act according to one's words; sixth, speaking without fault, being constantly upright; seventh, being complete in dignified conduct. These are called seven.'

'Furthermore, a woman who accomplishes eight qualities will be able to be free from the female body and quickly attain a male body. What are the eight? First, not being partial to one's own son; second, not being partial to one's own daughter; third, not being partial to one's own husband; fourth, not focusing solely on clothing and ornaments; fifth, not being attached to ornate decorations and fragrant perfumes; sixth, not killing living beings for the sake of delicious food, like a Rakshasa (demon)...'

---

之；七、不吝所施之物，常追憶之而生歡喜；八、所行清凈，常懷慚愧。是名為八。

「複次，女人成就九法，得離女身，速成男子。何謂為九？所謂息九惱法：憎我所愛，已憎、今憎、當憎；愛我所憎，已愛、今愛、當愛；於我，已憎、今憎、當憎。是名為九。

「複次，女人成就十法，得離女身，速成男子。何謂為十？一、不自大；二、除憍慢；三、敬尊長；四、所言必實；五、無嫌恨；六、不粗言；七、不難教；八、不貪惜；九、不暴惡；十、不調戲。是名為十。

「複次，善女！若有女人能如實觀女人身過者，生厭離心，速離女身，疾成男子。女人身過者，所謂欲、瞋、癡心並余煩惱重於男子；又此身中有一百戶蟲，恒為苦患、愁惱因緣。是故女人煩惱偏重，應當善思觀察：此身便為不凈之器，臭穢充滿，亦如枯井、空城、破村，難可愛樂，是故於身應生厭離。又觀此身猶如婢使，不得自在，恒為男女、衣服、飲食、家業所須之所苦惱，必除糞穢、涕唾不凈；於九月中懷子在身，眾患非一，及其生時受大苦痛，命不自保，是故女人應生厭離女人之身。又復女人雖生在王宮，必當屬他盡其形壽，猶如婢使隨逐大家，亦如弟子奉事于師，又為種種刀杖、瓦石、手拳打擲，惡言罵辱，如是等苦不

【現代漢語翻譯】 現代漢語譯本：七、不吝惜自己所施捨的物品，並且常常回憶起施捨時的快樂；八、行為清凈，常常懷有慚愧之心。這叫做八法。

『再者，女人成就九種法，就能脫離女身，迅速轉為男子。哪九種呢？就是止息九種惱怒之法：憎恨我所愛的人，已經憎恨、現在憎恨、將來憎恨；愛我所憎恨的人，已經愛、現在愛、將來愛；對我，已經憎恨、現在憎恨、將來憎恨。這叫做九法。』

『再者，女人成就十種法，就能脫離女身，迅速轉為男子。哪十種呢？一、不自大；二、去除驕慢；三、尊敬長輩；四、所說的話必定真實；五、沒有嫌隙和怨恨；六、不說粗俗的話；七、不難於教導；八、不貪婪吝嗇；九、不暴躁兇惡；十、不輕浮戲謔。這叫做十法。』

『再者，善女子！如果有女人能夠如實地觀察到女人身的過失，產生厭惡和遠離之心，就能迅速脫離女身，快速轉為男子。女人身的過失，就是慾望（kama）、嗔恨（krodha）、愚癡（moha）之心以及其他的煩惱比男子更重；而且這個身體中有一百種蟲子，經常帶來痛苦和憂愁的因緣。因此，女人的煩惱特別重，應當好好地思考和觀察：這個身體就像一個不乾淨的容器，充滿了臭穢之物，也像枯井、空城、破敗的村莊一樣，難以令人喜愛，因此應該對這個身體產生厭惡和遠離之心。又觀察這個身體就像婢女一樣，不能自由自在，經常爲了男女、衣服、飲食、家業的需求而感到苦惱，必須清除糞便、鼻涕唾沫等不乾淨的東西；在九個月中懷著孩子在身，各種疾病不止一種，等到生產的時候要承受巨大的痛苦，性命都難以保全，因此女人應該對女人之身產生厭惡和遠離之心。而且女人即使出生在王宮，也必定要終身屬於他人，就像婢女一樣跟隨主人，也像弟子一樣侍奉老師，還會遭受各種刀杖、瓦石、拳頭的毆打，以及惡語謾罵等痛苦。』

【English Translation】 English version: Seven, not being stingy with what one has given, and constantly recalling it with joy; eight, acting purely, and always having a sense of shame. These are called the eight.

『Furthermore, a woman who accomplishes nine qualities can leave the female body and quickly become a man. What are the nine? They are ceasing the nine causes of anger: hating those I love, having hated, hating now, and will hate; loving those I hate, having loved, loving now, and will love; hating me, having hated, hating now, and will hate. These are called the nine.』

『Furthermore, a woman who accomplishes ten qualities can leave the female body and quickly become a man. What are the ten? One, not being arrogant; two, eliminating pride; three, respecting elders; four, speaking truthfully; five, having no grudges or resentment; six, not speaking coarsely; seven, not being difficult to teach; eight, not being greedy or stingy; nine, not being violent or cruel; ten, not being frivolous or playful. These are called the ten.』

『Furthermore, good woman! If a woman can truly observe the faults of the female body, generating a sense of disgust and detachment, she can quickly leave the female body and quickly become a man. The faults of the female body are that desire (kama), hatred (krodha), and delusion (moha), along with other afflictions, are heavier than in men; also, there are a hundred types of worms in this body, constantly causing suffering and sorrow. Therefore, a woman's afflictions are particularly heavy, and she should carefully contemplate and observe: this body is like an unclean vessel, filled with foulness, like a dry well, an empty city, or a ruined village, difficult to love and enjoy, therefore one should generate disgust and detachment towards this body. Furthermore, observe this body as a servant, not being free, constantly troubled by the needs of men and women, clothing, food, drink, and family affairs, and must remove feces, mucus, and other impurities; carrying a child in the womb for nine months, with countless ailments, and when giving birth, enduring great pain, with life not guaranteed, therefore a woman should generate disgust and detachment towards the female body. Moreover, even if a woman is born in a royal palace, she must belong to another for her entire life, like a servant following her master, or a disciple serving her teacher, and will suffer various forms of beatings with knives, sticks, tiles, stones, and fists, and be subjected to harsh words and insults.』

---

得自在，是故女人應於此身生厭離心。又此女身常被系閉，猶如蛇、鼠在深穴中不得妄出。又女人法制不由身，常於他邊稟受飲食、衣服、花香、種種瓔珞嚴身之具、象、馬、車乘，是故應當厭離女身。又此女身為他所使，不得自在，執作甚多——搗藥、舂米，若炒、若磨大小豆麥，抽毳、紡疊——如是種種苦役無量，是故女人應患此身。

「欲求永離如是眾苦，當以此法教示餘人，常念如來所言誠實，讚歎出家，能報佛恩；當發此心，愿離女身，速成男子，于佛法中出家修道，不復貪求花鬘、瓔珞、遊戲、園林、衣服、飲食嚴身之具。當觀：自身及侍立眷屬，猶如機關木人，筋牽屈申，舉下而已；此身虛偽，血肉所成，不久壞滅；此身如廁，九孔流出種種不凈；此身愚小之人于中起著，而恒四大所成；此身諸陰猶如怨家；此身虛偽中無堅實，如空聚落；此身無主，從父母生，復以行業而嚴飾之；此身不凈，純盛臭穢；此身即是屎尿之器，不久棄捐，無可貪處；此身歸死，出息、入息必當斷故；此身無我，如草木、瓦石；此身無作者，從因緣生；此身是眾鳥、狼、狗、野干之食，棄冢間故；此身是苦聚，四百四病之所困故；此身恒為風寒、冷熱等分眾病之所壞散，恒以藥力得存立故；此身不知恩，以飲食養之無

【現代漢語翻譯】 現代漢語譯本： 獲得自在，因此女人應當對此身產生厭惡和遠離之心。而且這女身常常被束縛禁閉，就像蛇、老鼠在深洞中一樣不得隨意出來。而且女人的法則制度不由自身決定，常常要從他人那裡接受飲食、衣服、花香、各種瓔珞裝飾身體的用具、象、馬、車乘，因此應當厭惡和遠離女身。而且這女身為他人所役使，不得自由自在，要做很多事情——搗藥、舂米，或者炒、或者磨大小豆麥，抽絨、紡線——像這樣種種苦役沒有窮盡，因此女人應該厭惡這個身體。 想要永遠脫離像這樣的眾多苦難，應當用這些方法教導其他人，常常想著如來說的話真實不虛，讚歎出家，能夠報答佛恩；應當發起這樣的心願，希望脫離女身，迅速轉成男子之身，在佛法中出家修道，不再貪求花鬘（用鮮花編織的頭飾）、瓔珞（用珠玉穿成的裝飾品）、遊戲、園林、衣服、飲食等裝飾身體的用具。應當觀察：自身以及侍立的眷屬，就像機關木偶一樣，用筋牽引屈伸，舉起放下而已；這個身體虛假不實，由血肉組成，不久就會壞滅；這個身體就像廁所一樣，九個孔竅流出各種不乾淨的東西；這個身體愚昧弱小，愚蠢的人在其中產生執著，而且恒常由四大（地、水、火、風）組成；這個身體的諸陰（五陰：色、受、想、行、識）就像怨家一樣；這個身體虛偽不實，其中沒有堅固實在的東西，就像空曠的村落；這個身體沒有主人，從父母而生，又用業力來裝飾它；這個身體不乾淨，完全充滿臭穢；這個身體就是屎尿的容器，不久就會被拋棄，沒有什麼值得貪戀的地方；這個身體終將歸於死亡，呼氣、吸氣必定會斷絕；這個身體沒有我，就像草木、瓦片、石頭一樣；這個身體沒有作者，從因緣而生；這個身體是眾鳥、狼、狗、野干（一種野獸）的食物，被遺棄在墳墓之間；這個身體是痛苦的聚集，被四百零四種疾病所困擾；這個身體常常被風寒、冷熱等各種疾病所破壞，常常依靠藥物的力量才能存活；這個身體不知道感恩，用飲食來供養它也沒有

【English Translation】 English version: Having obtained freedom, therefore, women should generate a sense of disgust and detachment towards this body. Moreover, this female body is often confined and restricted, like snakes and rats unable to freely emerge from deep burrows. Furthermore, a woman's laws and regulations are not self-determined; she constantly receives food, clothing, fragrant flowers, various jeweled ornaments for adornment, elephants, horses, and carriages from others. Therefore, one should detest and distance oneself from the female body. Moreover, this female body is employed by others, lacking freedom and autonomy, and must perform many tasks—pounding medicine, husking rice, stir-frying or grinding various beans and grains, drawing floss, spinning thread—such endless toils. Therefore, women should abhor this body. If you wish to permanently escape such numerous sufferings, you should teach these methods to others, constantly remembering that the words of the Tathagata (如來) [Thus Come One] are true and not false, praising renunciation, which can repay the Buddha's kindness. You should generate this aspiration, hoping to escape the female body, quickly transform into a male body, renounce the household life and cultivate the Way in the Buddha's Dharma (佛法) [Buddha's teachings], no longer craving flower garlands (花鬘) [flower wreaths], jeweled ornaments (瓔珞) [necklaces and other adornments], games, gardens, clothing, food, and other adornments for the body. You should contemplate: your own body and the attendants standing by are like mechanical wooden puppets, moved by tendons to bend and stretch, to lift and lower; this body is false and unreal, composed of blood and flesh, and will soon decay; this body is like a toilet, with nine orifices flowing out various impure substances; this body is ignorant and small, and foolish people become attached to it, and it is constantly composed of the Four Great Elements (四大) [earth, water, fire, and wind]; the skandhas (諸陰) [five aggregates: form, feeling, perception, mental formations, and consciousness] of this body are like enemies; this body is false and unreal, without any solid substance within, like an empty village; this body has no owner, born from parents, and adorned by karma; this body is impure, completely filled with foul odors; this body is a container for excrement and urine, and will soon be discarded, with nothing to be greedy for; this body will eventually return to death, and the out-breath and in-breath will surely cease; this body is without self, like grass, trees, tiles, and stones; this body has no creator, born from causes and conditions; this body is food for birds, wolves, dogs, and jackals, abandoned in the graveyard; this body is a collection of suffering, afflicted by four hundred and four diseases; this body is constantly destroyed by various diseases caused by wind, cold, heat, and other factors, and can only survive by relying on the power of medicine; this body does not know gratitude, and even if you nourish it with food, it has no

---

止足故；此身無知，內無作者故；此身是後邊，必當死故。是故女人應當如是觀察此身，生厭離心，修行善法。

「修善行時，若得新好花果可食之物，先奉諸佛、菩薩無上福田、師長、父母，然後自食。應作是念：『如我今者以新花果，施與尊重清凈福田，愿離穢故女人之身，更得新好男子之身。』」

當佛說此法時，會中五百比丘尼皆發阿耨多羅三藐三菩提心，而作是言：「我等所有善根，愿離女身，速成男子。」爾時會中有七十五諸居士婦，聞說此法心大歡喜，即持身上所著瓔珞以散佛上。佛神力故，所散瓔珞即于空中當佛頂上，化成七十五四柱寶臺，端嚴殊妙，甚可愛樂。臺中悉有眾寶之座，各有如來而坐其上，與比丘僧、菩薩大眾，前後圍繞，自然顯現。

爾時諸居士婦見此神變倍復歡喜，踴躍無量，前詣佛所，頭面禮足，右繞三匝，作如是言：「世尊！我等所有善根今悉合集，同發阿耨多羅三藐三菩提心，得離女身，亦迴向無上菩提。世尊大悲，廣說女人受身過惡。悉如佛言，無不實者。我等今當勤修方便，永離如是諸惡過咎。從今已去盡其形壽，奉持五戒，凈修梵行，以此善根共一切眾產生等正覺。」

爾時尊者舍利弗語諸居士婦言：「姊妹能作如是大師子吼，甚為希有！然

【現代漢語翻譯】 現代漢語譯本：因為身體是不凈的；因為這個身體沒有知覺，內在沒有作者；因為這個身體是無常的，必定會死亡。所以女人應當這樣觀察這個身體，生起厭離之心，修行善法。

『在修行善行的時候，如果得到新鮮美好的花果或食物，應該先供奉諸佛（諸佛：一切佛陀）、菩薩（菩薩：立志成佛的眾生）這些無上的福田，以及師長、父母，然後自己再食用。應當這樣想：『我現在用新鮮的花果，佈施給尊重清凈的福田，愿我離開污穢的女人之身，能夠得到美好的男子之身。』

當佛陀宣說這個法門的時候，會中有五百位比丘尼（比丘尼：佛教女性出家眾）都發起了阿耨多羅三藐三菩提心（阿耨多羅三藐三菩提心：無上正等正覺之心），並且這樣說：『我們所有的善根，愿能讓我們脫離女身，迅速成就男子之身。』當時，會中有七十五位在家婦女，聽到這個法門，心中非常歡喜，立刻將身上佩戴的瓔珞（瓔珞：一種裝飾品）散向佛陀。由於佛陀的神力，所散的瓔珞立刻在空中，于佛陀的頭頂上方，化成七十五座四柱寶臺，端莊美麗，非常可愛。寶臺中都有眾寶之座，每個座位上都有一位如來（如來：佛陀的稱號）坐在上面，與比丘僧（比丘僧：佛教出家男眾）、菩薩大眾，前後圍繞，自然顯現。

當時，這些在家婦女看到這種神奇的變化，更加歡喜，踴躍不已，走到佛陀面前，頭面頂禮佛足，右繞佛陀三圈，這樣說道：『世尊！我們所有的善根現在全部彙集起來，共同發起阿耨多羅三藐三菩提心，愿能脫離女身，也迴向無上菩提（菩提：覺悟）。世尊大慈大悲，廣泛地宣說了女人受身的過失和罪惡。完全如佛所說，沒有不真實的。我們現在應當勤奮修行方便法門，永遠脫離這些罪惡過失。從今以後，直到壽命終結，奉持五戒（五戒：佛教基本戒律，不殺生、不偷盜、不邪淫、不妄語、不飲酒），清凈地修持梵行（梵行：清凈的行為），用這些善根與一切眾生共同成就正等正覺。』

當時，尊者舍利弗（舍利弗：佛陀的十大弟子之一，以智慧著稱）對這些在家婦女說：『各位姊妹能夠發出這樣的大獅子吼，真是非常稀有！』

【English Translation】 English version: Because this body is impure; because this body is without awareness, and there is no creator within; because this body is impermanent and will surely die. Therefore, women should observe this body in this way, generating a sense of revulsion and detachment, and cultivate virtuous practices.

'When cultivating virtuous practices, if one obtains fresh and beautiful flowers, fruits, or edible items, one should first offer them to the Buddhas (Buddhas: all Buddhas), Bodhisattvas (Bodhisattvas: beings who aspire to Buddhahood) – the supreme fields of merit – as well as to teachers and parents, and then consume them oneself. One should think: 'Now I am using fresh flowers and fruits to give to the respected and pure fields of merit, may I be liberated from the defiled female body and attain a beautiful male body.'

When the Buddha spoke this Dharma, five hundred Bhikshunis (Bhikshunis: Buddhist nuns) in the assembly all generated the mind of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi: unsurpassed, right and perfect enlightenment), and said: 'May all our virtuous roots enable us to be liberated from the female body and quickly attain a male body.' At that time, seventy-five laywomen in the assembly, hearing this Dharma, were greatly delighted and immediately scattered the necklaces (necklaces: a type of ornament) they were wearing upon the Buddha. Through the Buddha's divine power, the scattered necklaces immediately transformed in the air above the Buddha's head into seventy-five four-pillared jeweled platforms, dignified and beautiful, and very pleasing. Within the platforms were seats of various jewels, and on each seat sat a Tathagata (Tathagata: an epithet of the Buddha), surrounded by the Bhikshu Sangha (Bhikshu Sangha: Buddhist monks) and the Bodhisattva assembly, appearing naturally.

At that time, these laywomen, seeing this miraculous transformation, were even more delighted and rejoiced immeasurably. They went before the Buddha, prostrated themselves with their heads at his feet, circumambulated him three times to the right, and said: 'World Honored One! All our virtuous roots are now gathered together, and we jointly generate the mind of Anuttara-samyak-sambodhi, wishing to be liberated from the female body and also dedicating it to unsurpassed Bodhi (Bodhi: enlightenment). The World Honored One is greatly compassionate and extensively explains the faults and evils of receiving a female body. Everything is as the Buddha says, and nothing is untrue. We shall now diligently cultivate expedient methods to forever be liberated from such evil faults. From now until the end of our lives, we will uphold the five precepts (five precepts: basic Buddhist precepts, not to kill, not to steal, not to commit sexual misconduct, not to lie, not to take intoxicants), purely cultivate Brahma-conduct (Brahma-conduct: pure conduct), and with these virtuous roots, together with all sentient beings, attain equal and right enlightenment.'

At that time, the Venerable Shariputra (Shariputra: one of the Buddha's ten great disciples, known for his wisdom) said to these laywomen: 'Sisters, it is very rare that you can make such a great lion's roar!'

---

汝等夫為聽汝等修梵行不？應當問之！」

諸居士婦白尊者舍利弗言：「若我等各問其夫：『我從何處來生此間，從此間沒當生何處？』雖為我夫而不能答，何用問為！尊者舍利弗！若問如來：『我等從何處沒來生此間，於此間沒當生何處？』如來明見，悉為我等分別說之。是故如來，是我等父母，是我等所尊，是我等大師，是我等福田，是我等寶洲歸依之處。今修梵行，何用問其夫為？從今已去，我等勤修方便，更不屬夫，如余女人。所以者何？若人能除貪慾、瞋恚、愚癡諸結縛者，終不更能患累其人，今我身心便是我夫，心修梵行不亦快乎！又尊者舍利弗！若非我夫而作夫想，奪我命者，自守其心，凈修梵行無悔恨也！」

爾時尊者舍利弗語諸居士婦言：「當勤方便離女人身。所以者何？女人之身不能得阿耨多羅三藐三菩提。」

諸居士婦白尊者舍利弗言：「我等從今不復更起女人煩惱。」即禮佛足，而作是言：「世尊！今于佛前頭面禮足，不轉女身成男子者，終不起也！」

佛言：「諸姊妹！我常說言：『或有女人能為男子勇猛之行。』然諸姊妹，有十六法若能修行，隨所愿求，皆得從意。何等十六？一、戒清凈；二、心清凈；三、空清凈；四、無愿清凈；五、無相清凈；六、無作清

【現代漢語翻譯】 現代漢語譯本 『你們這些已婚婦女，你們的丈夫允許你們修習梵行嗎？應該去問問他們！』 眾位居士婦對尊者舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）說：『如果我們各自問自己的丈夫：『我從哪裡來而生到這裡，從這裡死後又將生到哪裡？』即使是我們的丈夫也不能回答，問他們有什麼用呢！尊者舍利弗！如果問如來（Tathagata，佛陀的稱號之一）：『我們從哪裡死後而生到這裡，從這裡死後又將生到哪裡？』如來明察一切，會為我們詳細地分別解說。所以如來是我們的父母，是我們所尊敬的，是我們的導師，是我們的福田，是我們賴以依靠的寶洲。現在修習梵行，何必問我們的丈夫呢？從今以後，我們努力修習方便之法，不再依屬於丈夫，如同其他女人一樣。為什麼呢？如果有人能夠去除貪慾、瞋恚、愚癡這些結縛，最終不會再被這些煩惱所困擾。現在我們的身心就是我們的丈夫，用心修習梵行不是很快樂嗎！而且尊者舍利弗！如果不是我的丈夫卻當作丈夫看待，甚至奪取我的性命，我寧願守護自己的心，清凈地修習梵行，也不會後悔！』 當時，尊者舍利弗對眾位居士婦說：『應當努力修習方便之法，脫離女人的身體。為什麼呢？因為女人的身體不能證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』 眾位居士婦對尊者舍利弗說：『我們從今以後不再生起女人的煩惱。』隨即禮拜佛足，並且這樣說：『世尊！現在在佛前以頭面禮拜佛足，如果不能轉女身成為男子，我們終究不會生起（煩惱）！』 佛陀說：『各位姊妹！我常說：『有些女人能夠做出男子勇猛的行為。』然而各位姊妹，有十六種法如果能夠修行，隨你們所愿求，都能如意。哪十六種呢？一、戒清凈；二、心清凈；三、空清凈；四、無愿清凈；五、無相清凈；六、無作清凈；』

【English Translation】 English version 『Do your husbands allow you to practice Brahmacharya (Brahmacharya, a state of celibacy or chastity)? You should ask them!』 The laywomen said to Venerable Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom): 『If we each ask our husbands: 『From where did I come to be born here, and where will I be born after I die from here?』 Even our husbands cannot answer, what is the use of asking them! Venerable Sariputra! If we ask the Tathagata (Tathagata, one of the titles of the Buddha): 『From where did we die to be born here, and where will we be born after we die from here?』 The Tathagata clearly sees everything and will explain it to us in detail. Therefore, the Tathagata is our parents, is whom we respect, is our teacher, is our field of merit, is the precious island we rely on. Now practicing Brahmacharya, why ask our husbands? From now on, we will diligently practice skillful means and no longer belong to our husbands, like other women. Why? If someone can remove the bonds of greed, hatred, and delusion, they will ultimately not be troubled by these afflictions. Now our body and mind are our husbands, isn't it joyful to practice Brahmacharya with our hearts! Moreover, Venerable Sariputra! If someone who is not my husband is treated as my husband, even taking my life, I would rather guard my heart, purely practice Brahmacharya, and have no regrets!』 At that time, Venerable Sariputra said to the laywomen: 『You should diligently practice skillful means to be free from the female body. Why? Because the female body cannot attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment).』 The laywomen said to Venerable Sariputra: 『From now on, we will no longer give rise to the afflictions of women.』 Then they prostrated at the Buddha's feet and said: 『World Honored One! Now we bow our heads and faces at the Buddha's feet, if we cannot transform our female bodies into men, we will never give rise (to afflictions)!』 The Buddha said: 『Sisters! I often say: 『Some women can perform the courageous deeds of men.』 However, sisters, if you can practice these sixteen dharmas, whatever you wish for, you will get it as you wish. What are the sixteen? First, purity of precepts; second, purity of mind; third, purity of emptiness; fourth, purity of no-wish; fifth, purity of no-form; sixth, purity of no-action;』

---

凈；七、知身業如影；八、知口業如響；九、知意業如幻；十、知緣起法；十一、離二邊見；十二、善知因緣；十三、觀法如幻；十四、知法如夢；十五、相法如炎；十六、深心寂靜。」

當佛說此十六清凈法時，大地震動，佛之威神，七十五居士婦其夫即時來詣佛所，各見其妻頂禮佛足，問尊者舍利弗言：「今我曹妻以何緣故頂禮佛足？」

舍利弗言：「此諸姊等聞佛解說離女身法，心大歡喜、踴躍無量，即發阿耨多羅三藐三菩提心，盡其形壽奉持五戒，凈修梵行。今于佛前頭面禮足，作是誓言：『若我於此不轉女身成男子者，終不起也！』又諸居士！汝當放此諸姊妹等，于佛法中出家修道。」

諸居士曰：「如尊者言，悉聽出家。又尊者舍利弗！我等今者，于佛法中貪得出家，先度我等，然後女人。」

爾時舍利弗白佛言：「世尊！是諸居士于佛正法欲得出家，愿佛聽之！」

佛告諸居士：「於我法中隨意出家。」

時諸居士白佛言：「愿為我等出家！」

佛言：「善來比丘。」皆成沙門，袈裟著身，成就威儀。

爾時諸居士婦，佛之威神，自善根力正觀思惟，得離女身，變成男子。佛神力故，即升虛空高七多羅樹，異口同音而說偈言：

「諸法悉如幻，　

【現代漢語翻譯】 凈（清凈）：七、知身業如影（瞭解身體的行為就像影子一樣）；八、知口業如響（瞭解口頭的行為就像回聲一樣）；九、知意業如幻（瞭解思想的行為就像幻覺一樣）；十、知緣起法（瞭解事物是相互依存產生的）；十一、離二邊見（遠離對立的觀點）；十二、善知因緣（清楚地瞭解因果關係）；十三、觀法如幻（觀察事物如幻覺）；十四、知法如夢（瞭解事物如夢境）；十五、相法如炎（事物的表象如火焰）；十六、深心寂靜（內心深處平靜）。」

當佛說此十六清凈法時，大地震動，佛之威神，七十五居士婦其夫即時來詣佛所，各見其妻頂禮佛足，問尊者舍利弗（Śāriputra）言：「今我曹妻以何緣故頂禮佛足？」

舍利弗言：「此諸姊等聞佛解說離女身法，心大歡喜、踴躍無量，即發阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心），盡其形壽奉持五戒，凈修梵行。今于佛前頭面禮足，作是誓言：『若我於此不轉女身成男子者，終不起也！』又諸居士！汝當放此諸姊妹等，于佛法中出家修道。」

諸居士曰：「如尊者言，悉聽出家。又尊者舍利弗！我等今者，于佛法中貪得出家，先度我等，然後女人。」

爾時舍利弗白佛言：「世尊！是諸居士于佛正法欲得出家，愿佛聽之！」

佛告諸居士：「於我法中隨意出家。」

時諸居士白佛言：「愿為我等出家！」

佛言：「善來比丘（bhikṣu）。」皆成沙門（śrāmaṇa），袈裟著身，成就威儀。

爾時諸居士婦，佛之威神，自善根力正觀思惟，得離女身，變成男子。佛神力故，即升虛空高七多羅樹，異口同音而說偈言：

「諸法悉如幻，

【English Translation】 Modern Chinese translation: 『Pure: 7. Knowing bodily actions are like shadows; 8. Knowing verbal actions are like echoes; 9. Knowing mental actions are like illusions; 10. Knowing the law of dependent origination; 11. Abandoning extreme views; 12. Clearly understanding causes and conditions; 13. Observing phenomena as illusions; 14. Knowing phenomena as dreams; 15. The appearance of phenomena is like flames; 16. Profoundly tranquil mind.』

When the Buddha spoke of these sixteen pure dharmas, the earth shook. By the Buddha's majestic power, the husbands of seventy-five laywomen immediately came to the Buddha's place, each seeing his wife prostrating at the Buddha's feet. They asked the Venerable Śāriputra (舍利弗): 『For what reason are our wives prostrating at the Buddha's feet?』

Śāriputra said: 『These sisters, having heard the Buddha explain the dharma of liberation from the female body, are greatly delighted and rejoice immeasurably. They have immediately generated the mind of anuttarā-samyak-saṃbodhi-citta (阿耨多羅三藐三菩提心, the mind of unsurpassed, complete, and perfect enlightenment), and for the rest of their lives, they will uphold the five precepts and purely cultivate brahmacharya (梵行, pure conduct). Now, before the Buddha, they prostrate with their heads and faces at his feet, making this vow: 'If I do not transform from a female body into a male body here, I will never rise again!' Moreover, laymen, you should allow these sisters to renounce their homes in the Buddha's Dharma and cultivate the Way.』

The laymen said: 『As the Venerable One says, we will allow them to renounce their homes. Moreover, Venerable Śāriputra, we are now eager to renounce our homes in the Buddha's Dharma. Please liberate us first, and then the women.』

At that time, Śāriputra said to the Buddha: 『World Honored One, these laymen wish to renounce their homes in the Buddha's true Dharma. May the Buddha permit them!』

The Buddha said to the laymen: 『In my Dharma, you may renounce your homes as you wish.』

Then the laymen said to the Buddha: 『We wish for the Buddha to ordain us!』

The Buddha said: 『Welcome, bhikṣus (比丘).』 They all became śrāmaṇas (沙門), wearing the kāṣāya (袈裟) robes, and possessing dignified conduct.

At that time, the laywomen, by the Buddha's majestic power, and through the power of their own good roots, correctly contemplated and meditated, and were liberated from their female bodies, transforming into men. By the Buddha's divine power, they immediately ascended into the sky to a height of seven tāla trees, and with one voice, they spoke this verse:

『All dharmas are like illusions,

---

但從分別生， 　于第一義中，　　無有男女相。 　幻師以幻術，　　於四衢道中， 　化作男女像，　　兵眾共鬥戰， 　皆共相侵害，　　其事非真實。 　我今觀生死，　　如幻無有異， 　如人于夢中，　　造作種種事， 　以其無真實，　　覺已無所見。 　諦觀於我見，　　惟是陰入界， 　無有真實體，　　但從顛倒生。 　譬如水中月，　　可見不可捉， 　法性同水月，　　其實無去來。 　亦如熱時炎，　　見有動搖相， 　或見是河池，　　而無有真實。 　諸法皆如炎，　　其性無所有， 　但從顛倒生，　　畢竟無有我。 　我本為女身，　　而從顛倒生， 　今觀男子身，　　皆空無所有。 　若有能知空，　　不應分別生， 　則于見中空，　　身證無掛礙。 　是佛境界力，　　復從宿福生， 　亦修現前法，　　得離女人身。 　若有諸女人，　　欲成男子身， 　當發菩提心，　　所愿便成就。」

爾時轉女身出家菩薩從虛空中下，頂禮佛足，語其本夫諸居士言：「善知識！汝曹皆當發阿耨多羅三藐三菩提心！佛出世難，不生諸難亦復甚難。以大悲心為諸眾生髮阿耨多羅三藐三菩提心，此亦復難！若人能發菩提之心，則為供養去來今佛。」

時諸比丘語轉女身

【現代漢語翻譯】 現代漢語譯本 『但從分別生，于第一義（paramārtha）中，無有男女相。』 這是因為從分別念產生的，在第一義諦（paramārtha）的層面，是沒有男女之相的。 『幻師以幻術，於四衢道中，化作男女像，兵眾共鬥戰，皆共相侵害，其事非真實。』 就像幻術師用幻術，在十字路口變出男女的形象，士兵們互相爭鬥，互相傷害，但這些都不是真實的。 『我今觀生死，如幻無有異，如人于夢中，造作種種事，以其無真實，覺已無所見。』 我現在觀察生死，就像幻術一樣沒有差別，就像人在夢中，做各種各樣的事情，因為這些都不是真實的，醒來后什麼也看不見。 『諦觀於我見，惟是陰入界，無有真實體，但從顛倒生。』 仔細觀察所謂的『我見』，只不過是五陰（skandha）、十二入（āyatana）、十八界（dhātu），沒有真實的自體，只是從顛倒妄想中產生。 『譬如水中月，可見不可捉，法性同水月，其實無去來。』 就像水中的月亮，可以看見卻無法捉摸，法的本性就像水中的月亮一樣，實際上沒有來去。 『亦如熱時炎，見有動搖相，或見是河池，而無有真實。』 也像炎熱時節的陽焰，看起來有動搖的現象，或者看起來像是河流池塘，但實際上並不存在。 『諸法皆如炎，其性無所有，但從顛倒生，畢竟無有我。』 一切諸法都像陽焰一樣，其自性空無所有，只是從顛倒妄想中產生，畢竟沒有一個真實的『我』。 『我本為女身，而從顛倒生，今觀男子身，皆空無所有。』 我原本是女身，也是從顛倒妄想中產生，現在觀察男子之身，也是空無所有。 『若有能知空，不應分別生，則于見中空，身證無掛礙。』 如果有人能夠了知空性，就不應該產生分別念，那麼在見解上也能證悟空性，身心證得無所掛礙。 『是佛境界力，復從宿福生，亦修現前法，得離女人身。』 這是佛的境界和力量，也是從過去所修的福德產生，並且修習當下的法門，才能脫離女身。 『若有諸女人，欲成男子身，當發菩提心（bodhicitta），所愿便成就。』 如果有女人，想要轉成男子之身，應當發起菩提心（bodhicitta），那麼所希望的就能成就。 『爾時轉女身出家菩薩從虛空中下，頂禮佛足，語其本夫諸居士言：「善知識！汝曹皆當發阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta）！佛出世難，不生諸難亦復甚難。以大悲心為諸眾生髮阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta），此亦復難！若人能發菩提之心，則為供養去來今佛。」』 這時，轉女身出家的菩薩從虛空中下來，頂禮佛的足，對她原來的丈夫和各位居士說：『善知識！你們都應當發起阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta）！佛陀出世很難，不生在各種障礙中也很難。以大悲心為一切眾生髮起阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta），這也是很難的！如果有人能夠發起菩提心，那就是供養過去、現在、未來的諸佛。』 『時諸比丘語轉女身…』 當時，各位比丘對轉女身的菩薩說……

English version 'But arises from discrimination, in the supreme truth (paramārtha), there is no distinction of male and female.' This is because it arises from discriminating thoughts; in the realm of the ultimate truth (paramārtha), there is no distinction between male and female. 'A magician, by illusion, in the crossroads, conjures images of men and women, soldiers fighting each other, all harming one another, but these are not real.' Just like a magician uses illusion to conjure images of men and women at a crossroads, soldiers fighting each other and harming one another, but these things are not real. 'Now I observe birth and death, like illusion without difference, like a person in a dream, creating various things, because they are not real, upon awakening, nothing is seen.' Now I observe birth and death, and it is no different from an illusion. It is like a person in a dream, creating all sorts of things, but because these are not real, upon awakening, nothing is seen. 'Carefully observe the 'I' view, it is only the aggregates, entrances, and realms, without a real substance, but arises from delusion.' Carefully observe the so-called 'I' view; it is merely the five aggregates (skandha), twelve entrances (āyatana), and eighteen realms (dhātu), without a real substance, but arises from inverted and deluded thoughts. 'Like the moon in water, visible but not graspable, the nature of Dharma is like the moon in water, in reality, there is no coming or going.' Just like the moon in the water, visible but not graspable, the nature of Dharma is like the moon in the water; in reality, there is no coming or going. 'Also like the heat haze in hot weather, seen as a shimmering appearance, or seen as a river or pond, but there is no reality.' Also like the heat haze in hot weather, seen as a shimmering appearance, or seen as a river or pond, but in reality, it does not exist. 'All dharmas are like heat haze, their nature is without substance, but arises from delusion, ultimately there is no 'I'.' All dharmas are like heat haze; their nature is without substance, but arises from inverted and deluded thoughts; ultimately, there is no real 'I'. 'I was originally a female body, but arose from delusion, now observing the male body, all is empty and without substance.' I was originally a female body, which also arose from inverted and deluded thoughts. Now, observing the male body, it is also empty and without substance. 'If one can know emptiness, one should not give rise to discrimination, then in view, emptiness is realized, the body attains unobstructedness.' If one can know emptiness, one should not give rise to discriminating thoughts. Then, in view, emptiness can be realized, and the body and mind attain unobstructedness. 'This is the power of the Buddha's realm, also arising from past blessings, and also cultivating the present Dharma, one can be liberated from the female body.' This is the realm and power of the Buddha, also arising from the blessings cultivated in the past, and by cultivating the present Dharma, one can be liberated from the female body. 'If there are women who desire to become male, they should generate the Bodhi mind (bodhicitta), and their wish will be fulfilled.' If there are women who desire to transform into a male body, they should generate the Bodhi mind (bodhicitta), and their wish will be fulfilled. 'At that time, the Bodhisattva who transformed from a female body and had become a renunciate descended from the sky, prostrated at the Buddha's feet, and said to her former husband and all the lay practitioners: 'Good friends! You should all generate the mind of Anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi-citta)! It is difficult for a Buddha to appear in the world, and it is also very difficult not to be born into various difficulties. With great compassion, generating the mind of Anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi-citta) for all beings is also very difficult! If a person can generate the Bodhi mind, then it is an offering to the Buddhas of the past, present, and future.' At that time, the Bodhisattva who had transformed from a female body and become a renunciate descended from the sky, prostrated at the Buddha's feet, and said to her former husband and all the lay practitioners: 'Good friends! You should all generate the mind of Anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi-citta)! It is difficult for a Buddha to appear in the world, and it is also very difficult not to be born into various difficulties. With great compassion, generating the mind of Anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi-citta) for all beings is also very difficult! If a person can generate the Bodhi mind, then it is an offering to the Buddhas of the past, present, and future.' 'At that time, the Bhikshus spoke to the transformed female body...' At that time, the Bhikshus spoke to the Bodhisattva who had transformed from a female body...

【English Translation】 English version 'But arises from discrimination, in the supreme truth (paramārtha), there is no distinction of male and female.' This is because it arises from discriminating thoughts; in the realm of the ultimate truth (paramārtha), there is no distinction between male and female. 'A magician, by illusion, in the crossroads, conjures images of men and women, soldiers fighting each other, all harming one another, but these are not real.' Just like a magician uses illusion to conjure images of men and women at a crossroads, soldiers fighting each other and harming one another, but these things are not real. 'Now I observe birth and death, like illusion without difference, like a person in a dream, creating various things, because they are not real, upon awakening, nothing is seen.' Now I observe birth and death, and it is no different from an illusion. It is like a person in a dream, creating all sorts of things, but because these are not real, upon awakening, nothing is seen. 'Carefully observe the 'I' view, it is only the aggregates, entrances, and realms, without a real substance, but arises from delusion.' Carefully observe the so-called 'I' view; it is merely the five aggregates (skandha), twelve entrances (āyatana), and eighteen realms (dhātu), without a real substance, but arises from inverted and deluded thoughts. 'Like the moon in water, visible but not graspable, the nature of Dharma is like the moon in water, in reality, there is no coming or going.' Just like the moon in the water, visible but not graspable, the nature of Dharma is like the moon in the water; in reality, there is no coming or going. 'Also like the heat haze in hot weather, seen as a shimmering appearance, or seen as a river or pond, but there is no reality.' Also like the heat haze in hot weather, seen as a shimmering appearance, or seen as a river or pond, but in reality, it does not exist. 'All dharmas are like heat haze, their nature is without substance, but arises from delusion, ultimately there is no 'I'.' All dharmas are like heat haze; their nature is without substance, but arises from inverted and deluded thoughts; ultimately, there is no real 'I'. 'I was originally a female body, but arose from delusion, now observing the male body, all is empty and without substance.' I was originally a female body, which also arose from inverted and deluded thoughts. Now, observing the male body, it is also empty and without substance. 'If one can know emptiness, one should not give rise to discrimination, then in view, emptiness is realized, the body attains unobstructedness.' If one can know emptiness, one should not give rise to discriminating thoughts. Then, in view, emptiness can be realized, and the body and mind attain unobstructedness. 'This is the power of the Buddha's realm, also arising from past blessings, and also cultivating the present Dharma, one can be liberated from the female body.' This is the realm and power of the Buddha, also arising from the blessings cultivated in the past, and by cultivating the present Dharma, one can be liberated from the female body. 'If there are women who desire to become male, they should generate the Bodhi mind (bodhicitta), and their wish will be fulfilled.' If there are women who desire to transform into a male body, they should generate the Bodhi mind (bodhicitta), and their wish will be fulfilled. 'At that time, the Bodhisattva who transformed from a female body and had become a renunciate descended from the sky, prostrated at the Buddha's feet, and said to her former husband and all the lay practitioners: 'Good friends! You should all generate the mind of Anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi-citta)! It is difficult for a Buddha to appear in the world, and it is also very difficult not to be born into various difficulties. With great compassion, generating the mind of Anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi-citta) for all beings is also very difficult! If a person can generate the Bodhi mind, then it is an offering to the Buddhas of the past, present, and future.' At that time, the Bodhisattva who had transformed from a female body and become a renunciate descended from the sky, prostrated at the Buddha's feet, and said to her former husband and all the lay practitioners: 'Good friends! You should all generate the mind of Anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi-citta)! It is difficult for a Buddha to appear in the world, and it is also very difficult not to be born into various difficulties. With great compassion, generating the mind of Anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi-citta) for all beings is also very difficult! If a person can generate the Bodhi mind, then it is an offering to the Buddhas of the past, present, and future.' 'At that time, the Bhikshus spoke to the transformed female body...' At that time, the Bhikshus spoke to the Bodhisattva who had transformed from a female body...

---

諸菩薩言：「汝曹皆是我等大善知識，能教化我等，為眾生故發阿耨多羅三藐三菩提心。我等今于佛前發菩提心，愿未來世得成為佛，悉如世尊釋迦牟尼如來、阿羅呵、三藐三佛陀！」

爾時轉女身諸菩薩等白佛言：「世尊！愿為我等出家，莫如善來比丘出家之法，亦不欲于聲聞人邊而得出家！」

爾時世尊告彌勒菩薩：「汝當爲此諸善男子如法出家。」

彌勒菩薩白佛言：「唯然，世尊！當爲出家。」

爾時無垢光女詣其母所，白言：「阿婆當發阿耨多羅三藐三菩提心！若母發心，我為已報阿婆之恩。」

母言：「我已發心！所以者何？汝於十月在我腹中，從是已來，不生慳心、破戒心，瞋恚、懈怠、亂念、惡慧、邪見、貪慾、瞋恚、愚癡之心，常歡喜踴躍，身心安樂，恒于夢中見諸如來共比丘僧前後圍繞而為說法。我於是時心自念言：『今我腹中所懷之子必是菩薩！』我于夢中見於如來，身心歡樂，即發阿耨多羅三藐三菩提心。汝今勸我，當隨汝語，重更發心！」

爾時無垢光女左手之中自然而出上妙寶蓋，持至母所而白母言：「以此寶蓋奉上如來，當發大愿為諸天、世人作法寶之蓋！」

爾時凈日夫人取其寶蓋，奉上如來，發是愿言：「以此善根，令我將來為諸天

【現代漢語翻譯】 現代漢語譯本： 諸位菩薩說道：『你們都是我們的大善知識（指引我們走向正道的良師益友），能夠教化我們，爲了眾生的緣故發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。我們現在於佛前發起菩提心（Bodhi-citta，覺悟之心），愿未來世能夠成佛，完全像世尊釋迦牟尼如來（Sakyamuni Tathagata）、阿羅呵（Arhat，應供）、三藐三佛陀（Samyak-samBuddha，正等覺者）一樣！』

這時，轉為女身的諸位菩薩對佛說：『世尊！愿您為我們出家，不要像善來比丘（Bhikkhu，比丘）那樣出家，也不想在聲聞人（Sravaka，聽聞佛法而修道者）那裡出家！』

這時，世尊告訴彌勒菩薩（Maitreya Bodhisattva）：『你應該為這些善男子如法出家。』

彌勒菩薩對佛說：『是的，世尊！我應當為他們出家。』

這時，無垢光女（Vimala-prabha）前往她的母親那裡，說道：『母親應當發起阿耨多羅三藐三菩提心！如果母親發心，我就算是報答了母親的恩情。』

她的母親說：『我已經發心了！為什麼這麼說呢？你懷胎十月在我腹中，從那時以來，我不生慳吝之心、破戒之心，瞋恚、懈怠、散亂、惡慧、邪見、貪慾、瞋恚、愚癡之心，常常歡喜踴躍，身心安樂，經常在夢中見到諸位如來與比丘僧前後圍繞而為說法。我那時心中自己想：『現在我腹中所懷的孩子必定是菩薩！』我在夢中見到如來，身心歡樂，就發了阿耨多羅三藐三菩提心。你現在勸我，我應當聽從你的話，重新再次發心！』

這時，無垢光女的左手中自然而然地出現上妙寶蓋，拿著它到母親那裡，對母親說：『用這個寶蓋奉獻給如來，應當發大愿，為諸天、世人作法寶之蓋！』

這時，凈日夫人（Suddha-divasa）取過寶蓋，奉獻給如來，發願說：『用這個善根，使我將來為諸天』

【English Translation】 English version: The Bodhisattvas said, 'You are all our great Kalyanamitras (Kalyanamitra, spiritual friends), able to teach and transform us, and for the sake of sentient beings, generate the Anuttara-samyak-sambodhi-citta (Anuttara-samyak-sambodhi-citta, the mind of unsurpassed, complete and perfect enlightenment). We now generate the Bodhi-citta (Bodhi-citta, the mind of enlightenment) before the Buddha, vowing to become Buddhas in the future, just like the World Honored One, Sakyamuni Tathagata (Sakyamuni Tathagata), Arhat (Arhat, worthy of offerings), Samyak-samBuddha (Samyak-samBuddha, perfectly enlightened one)!'

At that time, the Bodhisattvas who had transformed from female bodies said to the Buddha, 'World Honored One! We wish for you to ordain us, not in the manner of the 'Welcome, Bhikkhu' (Bhikkhu, monk) ordination, nor do we wish to be ordained by the Sravakas (Sravaka, hearers of the Dharma)!'

At that time, the World Honored One said to Maitreya Bodhisattva (Maitreya Bodhisattva), 'You should ordain these good men according to the Dharma.'

Maitreya Bodhisattva said to the Buddha, 'Yes, World Honored One! I shall ordain them.'

At that time, Vimala-prabha (Vimala-prabha) went to her mother and said, 'Mother, you should generate the Anuttara-samyak-sambodhi-citta! If Mother generates this mind, I will have repaid Mother's kindness.'

Her mother said, 'I have already generated this mind! Why is that? For the ten months you were in my womb, since then, I have not given rise to a mind of stinginess, a mind of breaking precepts, anger, laziness, distraction, evil wisdom, wrong views, greed, hatred, or foolishness. I have always been joyful and elated, my body and mind at peace, and I have constantly seen in my dreams the Tathagatas surrounded by Bhikkhu Sangha, preaching the Dharma. At that time, I thought to myself, 'The child in my womb must be a Bodhisattva!' I saw the Tathagatas in my dreams, and my body and mind were joyful, and I generated the Anuttara-samyak-sambodhi-citta. Now that you encourage me, I shall follow your words and generate this mind again!'

At that time, a supremely wonderful jeweled canopy naturally appeared in Vimala-prabha's left hand. She took it to her mother and said, 'I offer this jeweled canopy to the Tathagata, and I shall make a great vow to be a Dharma-jewel canopy for all devas and people!'

At that time, Suddha-divasa (Suddha-divasa) took the jeweled canopy, offered it to the Tathagata, and made this vow, 'With this good root, may I in the future be for all devas'

---

、世人作法寶之蓋！」

爾時世尊告舍利弗言：「此無垢光女遊戲神通，從無垢稱王佛國，現受女身來生此間。又舍利弗！此女本是菩薩，名無垢光，已於阿耨多羅三藐三菩提而不退轉。為成就眾生，故現受女身，非因行業。又舍利弗！汝見是七十五居士婦皆成男子者不？」

舍利弗言：「已見。」

佛告舍利弗：「皆是此女前世父母。舍利弗！無垢光女長夜發願：『若有眾生是我父母者，必當令其于阿耨多羅三藐三菩提而不退轉。』又舍利弗！此三千大千世界所有星宿其數易知，此無垢光女前世父母受其勸導，修行善法，于阿耨多羅三藐三菩提而不退轉者，其數難知！」

爾時無垢光女前禮佛足而作是言：「『一切諸法無男、無女』，此言若實，令我女身化成男子！」發此言時，三千大千世界六種震動，無垢光女女形即滅，變化成就相好莊嚴男子之身。

爾時尊者舍利弗語無垢光菩薩言：「仁者！未得阿耨多羅三藐三菩提，能作佛事，乃至如此，甚為希有！」

無垢光菩薩語尊者舍利弗：「誠如所言！諸菩薩摩訶薩大誓莊嚴，欲利益成就一切眾生，甚為希有！譬如阿伽樓樹所有華葉，但出阿伽樓香。如是諸菩薩摩訶薩乃至發一心之善，皆為阿耨多羅三藐三菩提，恒出佛法功德

【現代漢語翻譯】 現代漢語譯本：『世人制作法寶的頂蓋！』

這時，世尊告訴舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）說：『這位無垢光女以神通遊戲，從無垢稱王佛國而來，現在示現女身降生於此。還有，舍利弗！這位女子本來是菩薩，名為無垢光，已經在阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）上不會退轉。爲了成就眾生，所以示現女身，並非因為業力。還有，舍利弗！你看見這七十五位居士的妻子都轉變成男子了嗎？』

舍利弗說：『已經看見了。』

佛告訴舍利弗：『她們都是這位女子前世的父母。舍利弗！無垢光女長久以來發愿：『如果有眾生是我的父母，我必定讓他們在阿耨多羅三藐三菩提上不會退轉。』還有，舍利弗！這三千大千世界所有星宿的數量容易知道，而這位無垢光女前世的父母，受到她的勸導，修行善法，在阿耨多羅三藐三菩提上不會退轉的人，其數量難以知曉！』

這時，無垢光女上前禮拜佛足，並且這樣說：『一切諸法沒有男子、沒有女子』，如果這句話是真實的，就讓我女身轉化成男子！』當她說這句話時，三千大千世界發生六種震動，無垢光女的女身立即消失，變化成就了具有各種美好相貌莊嚴的男子之身。

這時，尊者舍利弗對無垢光菩薩說：『仁者！尚未證得阿耨多羅三藐三菩提，就能做佛的事業，乃至如此，真是非常稀有！』

無垢光菩薩對尊者舍利弗說：『確實如您所說！諸位菩薩摩訶薩以大誓願來莊嚴自己，想要利益和成就一切眾生，真是非常稀有！譬如阿伽樓樹（Aguru，沉香樹）所有的花和葉，只會散發出阿伽樓香。像這樣，諸位菩薩摩訶薩乃至發出一念善心，都是爲了阿耨多羅三藐三菩提，恒常散發出佛法的功德。

【English Translation】 English version: 『People make it as a canopy for the Dharma Jewel!』

At that time, the World Honored One said to Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom): 『This Immaculate Light Girl plays with her supernormal powers, coming from the Buddha-land of Immaculate Sound King, now appearing in a female body to be born here. Furthermore, Śāriputra! This girl is originally a Bodhisattva, named Immaculate Light, who has already become irreversible in anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment). In order to accomplish sentient beings, she appears in a female body, not because of karma. Also, Śāriputra! Have you seen that these seventy-five wives of laymen have all become men?』

Śāriputra said: 『I have seen them.』

The Buddha told Śāriputra: 『They are all the former parents of this girl. Śāriputra! The Immaculate Light Girl has made a long-night vow: 『If there are sentient beings who are my parents, I will certainly make them irreversible in anuttarā-samyak-saṃbodhi.』 Also, Śāriputra! The number of all the stars in this three-thousand-great-thousand world is easy to know, but the number of former parents of this Immaculate Light Girl who, having been persuaded by her, cultivate good deeds and become irreversible in anuttarā-samyak-saṃbodhi, is difficult to know!』

At that time, the Immaculate Light Girl prostrated herself before the Buddha's feet and said: 『All dharmas are without male or female.』 If this statement is true, may my female body transform into a male body!』 When she spoke these words, the three-thousand-great-thousand world shook in six ways, and the female form of the Immaculate Light Girl immediately disappeared, transforming into a male body adorned with excellent characteristics.

At that time, Venerable Śāriputra said to the Immaculate Light Bodhisattva: 『O Noble One! Before attaining anuttarā-samyak-saṃbodhi, you are able to do the work of the Buddha, even to this extent, which is extremely rare!』

The Immaculate Light Bodhisattva said to Venerable Śāriputra: 『Indeed, as you say! The Bodhisattva-Mahāsattvas adorn themselves with great vows, desiring to benefit and accomplish all sentient beings, which is extremely rare! For example, the flowers and leaves of the Aguru (Aquilaria malaccensis) tree only emit the fragrance of Aguru. Likewise, the Bodhisattva-Mahāsattvas, even with the arising of a single thought of goodness, are all for anuttarā-samyak-saṃbodhi, constantly emitting the merits of the Buddha-dharma.』

---

之香。」

說是法時，會中萬二千眾生髮阿耨多羅三藐三菩提心，地大震動，虛空諸天雨種種華，諸天樂器不鼓自鳴，咸作是言：「此無垢光菩薩說真凈法！若有眾生聞其法者，深心信樂，得大威勢，離眾患難，修諸善行。若有女人得聞此經，當知此身最是後邊。所以者何？此經廣說女人之身種種過患，亦廣解說種種諸行，得離女身清凈法故。」

爾時世尊告阿難言：「汝當受持此經，讀誦通利，為他解說，廣令流佈。所以者何？阿難！若有女人以種種珍寶滿閻浮提施佛、世尊，以其善根求離女身；復有女人得聞此經信解歡喜，以其善根求離女身。阿難當知！聞此經名，斯則疾矣！」

阿難白佛言：「此經名何等？云何受持？」

佛言：「阿難！此經名『轉女人身』，亦名『無垢光菩薩所問』，複名『無過稱菩薩道教』，當念受持！」

佛說是已，無垢光菩薩並他方國土來會菩薩，及無垢光父母、長老阿難，時會諸天、乾闥婆、阿修羅、人、非人等，聞佛所說，皆大歡喜，作禮奉行。

佛說轉女身經

【現代漢語翻譯】 現代漢語譯本 『之香。』

說是法時，會中萬二千眾生髮阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），地大震動，虛空諸天雨種種華，諸天樂器不鼓自鳴，咸作是言：『此無垢光菩薩（Vimalaprabha Bodhisattva）說真凈法！若有眾生聞其法者，深心信樂，得大威勢，離眾患難，修諸善行。若有女人得聞此經，當知此身最是後邊。所以者何？此經廣說女人之身種種過患，亦廣解說種種諸行，得離女身清凈法故。』

爾時世尊告阿難（Ananda）言：『汝當受持此經，讀誦通利，為他解說，廣令流佈。所以者何？阿難！若有女人以種種珍寶滿閻浮提（Jambudvipa，我們所居住的這個世界）施佛、世尊，以其善根求離女身；復有女人得聞此經信解歡喜，以其善根求離女身。阿難當知！聞此經名，斯則疾矣！』

阿難白佛言：『此經名何等？云何受持？』

佛言：『阿難！此經名『轉女人身』，亦名『無垢光菩薩所問』，複名『無過稱菩薩道教』，當念受持！』

佛說是已，無垢光菩薩並他方國土來會菩薩，及無垢光父母、長老阿難，時會諸天、乾闥婆（Gandharva，一種天神）、阿修羅（Asura，一種神道生物）、人、非人等，聞佛所說，皆大歡喜，作禮奉行。

佛說轉女身經

【English Translation】 English version '...of incense.'

When the Dharma was being expounded, twelve thousand beings in the assembly generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), the earth quaked greatly, the various heavens in the sky rained down all kinds of flowers, and the musical instruments of the heavens played without being struck. They all said: 'This Vimalaprabha Bodhisattva (Spotless Light Bodhisattva) is expounding the true and pure Dharma! If there are beings who hear this Dharma, deeply believe and rejoice, they will obtain great power, be free from all suffering and difficulties, and cultivate all good deeds. If any woman hears this sutra, she should know that this body is the very last one. Why? This sutra extensively explains the various faults of a woman's body, and also extensively explains the various practices by which one can be liberated from a woman's body and attain pure Dharma.'

At that time, the World Honored One said to Ananda: 'You should receive and uphold this sutra, recite it fluently, explain it to others, and widely propagate it. Why? Ananda! If a woman were to fill Jambudvipa (the world we live in) with all kinds of precious jewels and offer them to the Buddha, the World Honored One, seeking to be liberated from a woman's body through that good root; and another woman were to hear this sutra, believe, understand, and rejoice, seeking to be liberated from a woman's body through that good root. Ananda, you should know! Hearing the name of this sutra is much faster!'

Ananda said to the Buddha: 'What is the name of this sutra? How should it be received and upheld?'

The Buddha said: 'Ananda! This sutra is named 'Turning a Woman's Body', it is also named 'Questions of Vimalaprabha Bodhisattva', and it is also named 'The Teaching of the Bodhisattva Path of No Excess'. You should remember and uphold it!'

After the Buddha finished speaking, Vimalaprabha Bodhisattva, along with the Bodhisattvas who came from other lands, as well as Vimalaprabha's parents, the elder Ananda, and the assembled devas (gods), Gandharvas (celestial musicians), Asuras (demigods), humans, non-humans, and others, all greatly rejoiced upon hearing what the Buddha had said, and paid homage and practiced accordingly.

The Sutra Spoken by the Buddha on Turning a Woman's Body

---