T14n0565_順權方便經

大正藏第 14 冊 No. 0565 順權方便經

No. 565 [No. 566]

順權方便經卷上(一名轉女菩薩)

西晉月支三藏竺法護譯

沙門法品第一

聞如是：

一時，佛在王舍城靈鷲山中，與大比丘眾俱、比丘五百、菩薩八千，一切大聖神通已達，已逮總持辯才無礙，獲無所畏得不起忍，奉無數佛殖眾德本，皆志大乘至不退轉，弘無蓋哀救濟十方。

其名曰空無菩薩、持土菩薩、持人菩薩、持祠身菩薩、觀意菩薩、凈意菩薩、上意菩薩、信樂意菩薩、持意菩薩、增念意菩薩、喜見菩薩、善見菩薩、可意見菩薩、普利可見菩薩、彌勒菩薩、普及一切賢劫菩薩，咸來集會悉共俱坐。

爾時，世尊在王舍城開化一國，國王、大臣、百官群僚、長者、梵志、凡庶人民，僉共一心奉事供養，衣被、飲食、醫藥、床臥，一切所安莫不欣然。

於時賢者須菩提，明旦著衣持缽，欲行分衛，未入城門。行詣佛所，稽首足下，退住一面，前白佛言：「唯然，大聖！我夜臥寐夢中見已，坐佛樹下而見如來，稽首足下，遷住一面。時佛以紫金色手摩我頂上，頒宣斯言而告於我：『今日，須菩提！當得逮聞古昔已來所未聞法。』唯聖垂愍敢說此意，是則

【現代漢語翻譯】 現代漢語譯本 《順權方便經》捲上（又名《轉女菩薩》）

西晉月支三藏竺法護譯

沙門法品第一

我是這樣聽說的：

一時，佛陀在王舍城（Rājagṛha）的靈鷲山（Gṛdhrakūṭa）中，與眾多大比丘在一起，有比丘五百人，菩薩八千人。他們都是已經證得神通的大聖者，已經獲得總持（dhāraṇī）的智慧，辯才無礙，獲得無所畏懼的境界，得到不退轉忍（avaivartika-kṣānti），供奉過無數佛陀，種下深厚的功德根本，都立志于大乘佛法，達到永不退轉的境界，弘揚無私的慈悲，救濟十方眾生。

他們的名字是：空無菩薩（Śūnyatā Bodhisattva）、持土菩薩（Dhāraṇīdhara Bodhisattva）、持人菩薩（Narendradhāra Bodhisattva）、持祠身菩薩（Pūjākāya Bodhisattva）、觀意菩薩（Cittānupaśyanā Bodhisattva）、凈意菩薩（Viśuddhacitta Bodhisattva）、上意菩薩（Uttamacitta Bodhisattva）、信樂意菩薩（Adhimukticitta Bodhisattva）、持意菩薩（Cittadhāra Bodhisattva）、增念意菩薩（Smṛtivardhana Bodhisattva）、喜見菩薩（Priyadarśana Bodhisattva）、善見菩薩（Sudarśana Bodhisattva）、可意見菩薩（Abhirūpadarśana Bodhisattva）、普利可見菩薩（Sarvārthadarśana Bodhisattva）、彌勒菩薩（Maitreya Bodhisattva）、普及一切賢劫菩薩（Sarvavyāpi Bhadrakalpa Bodhisattva），都來到集會，一起坐下。

當時，世尊在王舍城教化整個國家，國王、大臣、百官群僚、長者、梵志、普通百姓，都一心一意地奉事供養佛陀，提供衣服、飲食、醫藥、床鋪，一切所需都非常歡喜。

這時，賢者須菩提（Subhūti），早上穿好衣服，拿著缽，準備去乞食，還沒有進入城門。他走到佛陀所在的地方，頂禮佛足，退到一旁站立，向前對佛陀說：「是的，大聖！我昨晚睡覺時做了一個夢，夢見自己坐在佛樹下，看見如來，頂禮佛足，然後退到一旁站立。當時佛陀用紫金色的手摩我的頭頂，宣佈這些話告訴我：『須菩提！今天你將能夠聽到自古以來從未聽過的佛法。』唯愿世尊慈悲憐憫，我才敢說出這個夢境，這...

【English Translation】 English version The Sutra of Skillful Means According to the Dharma (also known as The Sutra of the Female Bodhisattva)

Translated by Dharmarakṣa, a Tripiṭaka Master from Yuezhi of the Western Jin Dynasty

Chapter 1: The Dharma of the Śrāmaṇas

Thus have I heard:

At one time, the Buddha was in Rājagṛha (王舍城), on Gṛdhrakūṭa Mountain (靈鷲山), together with a large assembly of bhikṣus, five hundred bhikṣus, and eight thousand bodhisattvas. All were great sages who had attained supernatural powers, had acquired the wisdom of dhāraṇī (總持), had unimpeded eloquence, had obtained fearlessness, had attained the patience of non-retrogression (avaivartika-kṣānti 不退轉忍), had served countless Buddhas, had planted roots of merit, all aspired to the Mahāyāna, reached the state of non-retrogression, and propagated boundless compassion to save beings in the ten directions.

Their names were: Śūnyatā Bodhisattva (空無菩薩), Dhāraṇīdhara Bodhisattva (持土菩薩), Narendradhāra Bodhisattva (持人菩薩), Pūjākāya Bodhisattva (持祠身菩薩), Cittānupaśyanā Bodhisattva (觀意菩薩), Viśuddhacitta Bodhisattva (凈意菩薩), Uttamacitta Bodhisattva (上意菩薩), Adhimukticitta Bodhisattva (信樂意菩薩), Cittadhāra Bodhisattva (持意菩薩), Smṛtivardhana Bodhisattva (增念意菩薩), Priyadarśana Bodhisattva (喜見菩薩), Sudarśana Bodhisattva (善見菩薩), Abhirūpadarśana Bodhisattva (可意見菩薩), Sarvārthadarśana Bodhisattva (普利可見菩薩), Maitreya Bodhisattva (彌勒菩薩), Sarvavyāpi Bhadrakalpa Bodhisattva (普及一切賢劫菩薩). All came to the assembly and sat together.

At that time, the World-Honored One was transforming a country in Rājagṛha. The king, ministers, officials, elders, brahmins, and common people all wholeheartedly served and made offerings to the Buddha, providing clothing, food, medicine, and bedding. They were all delighted to provide everything needed.

At that time, the worthy Subhūti (須菩提), in the morning, put on his robes, held his bowl, and intended to go begging for food, but had not yet entered the city gate. He went to where the Buddha was, bowed at his feet, and stood to one side. He then said to the Buddha, 'Yes, Great Sage! Last night, while sleeping, I saw in a dream that I was sitting under the Bodhi tree and saw the Tathāgata. I bowed at his feet and moved to one side. At that time, the Buddha stroked the top of my head with his purple-golden hand and declared these words to me: 'Subhūti! Today you will be able to hear the Dharma that has never been heard since ancient times.' May the World-Honored One have compassion and allow me to speak of this dream, this...'

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何等先之瑞應？」

佛告須菩提：「有法典名曰順權方便，諸族姓子及族姓女所宜奉行，以斯比像先現瑞應，仁當逮聞未曾有法。」

時須菩提前白佛言：「我今欲入王舍大城，因行分衛。」

佛言：「從意順時無違道節，善哉！行矣！」

時須菩提，見佛聽之，入城分衛，普行求食。尋到諸家貴姓、長者、梵志，因入其舍，在門中庭默然而住。

時長者家有一女人，普莊嚴身珠璣瓔珞服栴檀香，以紫金寶文飾其體，端正姝好威發晃昱，光澤第一凈如蓮華，從其室出，問須菩提：「賢者！何緣住門中庭？」

須菩提報曰：「姊欲知之，故來分衛。」

其女答曰：「今須菩提，故復懷抱分衛想乎？斷思食耶？」

須菩提答曰：「姊欲知之，食想已斷，又有是身父母遺體，在胞胎中飲食養之，而至成長，習之來久不可離食。」

女又問曰：「須菩提賢者！未斷生死眾行故，有終始愁戚，悲泣不可意，傷不造證乎？」

須菩提答曰：「已造證矣，身口心寂。」

又問：「賢者為滅身乎？」

須菩提答曰：「其滅度者無有身也，法無所除，亦無道行。」

女又問曰：「若使諸法皆無滅除無所行者，賢者須菩提云何捨身而分衛乎？安和成就也

【現代漢語翻譯】 現代漢語譯本： 『什麼樣的瑞應先出現呢？』

佛告訴須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）: 『有一種法典名叫順權方便，是各位族姓子弟和族姓女子應該奉行的。憑藉這種比喻，瑞應會先顯現，你應當聽聞這前所未有的佛法。』

當時，須菩提向前稟告佛說：『我現在想進入王舍大城（Rajagrha，古印度摩揭陀國的首都）去乞食。』

佛說：『隨你的意願，順應時節，不要違背修道的原則，很好！去吧！』

當時，須菩提見佛允許，就進入城中乞食，普遍地向各家求食。不久來到各家貴族、長者、婆羅門（Brahmin，印度教中的祭司階層）的住所，進入他們的家，在門內的庭院中默默地站立。

當時，一位長者家的女人，全身裝飾著珠寶瓔珞，穿著檀香木熏過的衣服，用紫金寶物裝飾身體，容貌端莊美麗，威儀煥發，光彩照人，像蓮花一樣純潔。她從房間里出來，問須菩提：『賢者！你為何站在門內的庭院中？』

須菩提回答說：『您想知道原因，所以我來乞食。』

那女人回答說：『如今須菩提，還懷抱著乞食的想法嗎？斷絕了對食物的思念了嗎？』

須菩提回答說：『您想知道原因，我對食物的思念已經斷絕，但還有這具身體，是父母遺留的，在母胎中靠飲食滋養，才得以成長，習慣由來已久，無法離開食物。』

那女人又問：『須菩提賢者！您還沒有斷絕生死輪迴，所以有終結和開始的憂愁，悲傷哭泣，不如意，傷心卻不能證悟嗎？』

須菩提回答說：『我已經證悟了，身口意都寂靜。』

又問：『賢者是要滅絕自身嗎？』

須菩提回答說：『證得滅度的人沒有自身，法沒有可以去除的，也沒有可以修行的道。』

那女人又問：『如果一切法都沒有滅除，也沒有可以修行的，賢者須菩提為何要捨棄自身而去乞食呢？這又如何成就呢？』

【English Translation】 English version: 『What kind of auspicious sign appears first?』

The Buddha told Subhuti (one of the Buddha's ten great disciples, known for his understanding of emptiness): 『There is a Dharma teaching called Skillful Means, which sons and daughters of noble families should practice. Through this analogy, the auspicious sign will appear first, and you should hear this unprecedented Dharma.』

At that time, Subhuti reported to the Buddha: 『I now wish to enter the great city of Rajagrha (the capital of the ancient Indian kingdom of Magadha) to beg for food.』

The Buddha said: 『Follow your intention, accord with the times, do not violate the principles of the path, very good! Go!』

At that time, Subhuti, seeing that the Buddha had permitted it, entered the city to beg for food, universally seeking food from various households. Soon he arrived at the residences of noble families, elders, and Brahmins (the priestly class in Hinduism), entered their homes, and stood silently in the courtyard inside the gate.

At that time, a woman from an elder's family, adorned with jewels and necklaces, wearing clothes scented with sandalwood, and decorating her body with purple-gold treasures, with a dignified and beautiful appearance, radiating majesty, shining brightly, as pure as a lotus flower, came out of her room and asked Subhuti: 『Virtuous one! Why are you standing in the courtyard inside the gate?』

Subhuti replied: 『You wish to know the reason, so I have come to beg for food.』

The woman replied: 『Does Subhuti still harbor the thought of begging for food? Has he cut off thoughts of food?』

Subhuti replied: 『You wish to know the reason, my thoughts of food have been cut off, but there is still this body, inherited from my parents, nourished by food in the womb, and thus grew up. The habit has been long-standing, and I cannot leave food.』

The woman then asked: 『Virtuous Subhuti! You have not yet cut off the cycle of birth and death, so you have the sorrows of beginning and end, sadness and weeping, unpleasantness, and grief, yet you cannot attain enlightenment?』

Subhuti replied: 『I have already attained enlightenment, my body, speech, and mind are all in stillness.』

She asked again: 『Virtuous one, are you trying to extinguish yourself?』

Subhuti replied: 『Those who attain Nirvana have no self, the Dharma has nothing to be removed, and there is no path to be practiced.』

The woman then asked: 『If all dharmas have no extinction and nothing to be practiced, why does virtuous Subhuti abandon himself and go begging for food? How is this accomplished?』

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？」

須菩提答曰：「其滅定者當普觀之，休息興立，興立顯身亦復非造。」

女又問曰：「其滅定者，所在定行則不滅度？」答：「以滅定則無所生，亦無所滅。」

女又問曰：「若無所生、無所滅者，云何賢者，離身份衛不以安和？」

須菩提答曰：「如來聲聞行分衛時，為捨身耶！」

女又問曰：「佛嘆賢者于聲聞中行空第一，空有處耶？」

須菩提答曰：「然，如姊來言。」

女又問曰：「其所行空豈往反乎？」

須菩提答曰：「其行空者無有往反。」

女又問曰：「假使空行無有往反，賢者何故周旋行來，而分衛乎？」

須菩提答曰：「雖行分衛，不貪養身，欲以休息痛癢苦故，而行分衛也。」

女又問曰：「賢者復有痛癢懷惱眾難厄乎？」

須菩提答曰：「無痛癢不懷眾難，又欲休息饑虛痛癢，故行分衛。」

其女問曰：「賢者今行不等空業。所以者何？其行空者不以痛癢而為苦患，一切三界無所有故；又行空者不猗身心，不生念身心，亦無所染無樂不樂，其行空者悉無諸法，乃處閑居。」

女又問曰：「賢者處在閑居行空第一，以何等故名曰空閑？」

須菩提答曰：「所以曰空，不以因緣舍欲眾塵，乃

【現代漢語翻譯】 現代漢語譯本 女子問道：『那麼，進入滅盡定（Nirvana，佛教術語，指一種超越生死的寂靜狀態）的人，應當如何普遍地觀察呢？是停止活動后又重新開始，還是開始活動后又顯現自身，但實際上並非創造呢？』 須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）回答說：『進入滅盡定的人應當普遍地觀察，停止活動后又重新開始，開始活動后顯現自身也並非是創造。』 女子又問：『那麼，進入滅盡定的人，在進入滅盡定的狀態中修行，是不是就不會滅度（Nirvana，佛教術語，指脫離輪迴，達到永恒的解脫狀態）呢？』須菩提回答：『以滅盡定的狀態來說，既沒有產生，也沒有滅亡。』 女子又問：『如果既沒有產生，也沒有滅亡，那麼賢者您為什麼還要離開住所去乞食，而不是安安靜靜地待著呢？』 須菩提回答說：『如來（Tathagata，佛陀的稱號之一）的聲聞（Sravaka，聽聞佛陀教誨的弟子）在乞食的時候，難道是捨棄身體嗎？』 女子又問：『佛陀讚歎賢者您在聲聞眾中修行空性（Sunyata，佛教術語，指一切事物沒有固定不變的自性）最為第一，那麼空性是有處所的嗎？』 須菩提回答說：『是的，正如您所說的那樣。』 女子又問：『那麼，所修行的空性難道有往來嗎？』 須菩提回答說：『修行空性的人沒有往來。』 女子又問：『假如修行空性沒有往來，賢者您為什麼還要四處走動，來回行走，並且乞食呢？』 須菩提回答說：『雖然我乞食，但並不貪圖供養來滋養身體，而是爲了緩解身體的疼痛和苦惱，所以才乞食。』 女子又問：『賢者您還有疼痛、煩惱和各種困難嗎？』 須菩提回答說：『我沒有疼痛，也不懷有各種困難，只是爲了緩解飢餓和身體的疼痛，所以才乞食。』 女子問道：『賢者您現在所修行的並不是真正的空性之業。這是為什麼呢？因為修行空性的人不會因為疼痛而感到痛苦，因為一切三界（Trailokya，佛教術語，指欲界、色界、無色界）都是空無所有的；而且修行空性的人不會執著于身心，不會產生對身心的執念，也不會有所染著，沒有喜歡或不喜歡，修行空性的人完全沒有諸法（Dharma，佛教術語，指一切事物和法則），才能安住在清凈的居所。』 女子又問：『賢者您安住在清凈的居所，修行空性最為第一，因為什麼緣故稱作空閑呢？』 須菩提回答說：『之所以稱作空，不是因為因緣而捨棄慾望和各種塵世的煩惱，而是……』

【English Translation】 English version The woman asked: 'Then, how should one who has entered Nirodha-samapatti (cessation of perception and sensation) universally observe? Is it to cease activity and then start again, or to start activity and then manifest oneself, but in reality not create?' Subhuti (one of the Buddha's ten principal disciples, known for his understanding of emptiness) replied: 'One who has entered Nirodha-samapatti should universally observe, ceasing activity and then starting again, and manifesting oneself after starting activity is also not creation.' The woman further asked: 'Then, does one who has entered Nirodha-samapatti, while practicing in the state of Nirodha-samapatti, not attain Nirvana (liberation from the cycle of rebirth)?' Subhuti replied: 'In the state of Nirodha-samapatti, there is neither arising nor ceasing.' The woman further asked: 'If there is neither arising nor ceasing, then why do you, a virtuous one, leave your dwelling to go for alms, instead of staying peacefully?' Subhuti replied: 'When the Tathagata's (one of the titles of the Buddha) Sravakas (disciples who hear the Buddha's teachings) go for alms, are they abandoning their bodies?' The woman further asked: 'The Buddha praises you, virtuous one, as being foremost among the Sravakas in practicing emptiness (Sunyata, the Buddhist concept of the absence of inherent existence), is emptiness a place?' Subhuti replied: 'Yes, as you say.' The woman further asked: 'Then, does the emptiness that is practiced have coming and going?' Subhuti replied: 'One who practices emptiness has no coming and going.' The woman further asked: 'If practicing emptiness has no coming and going, why do you, a virtuous one, walk around, come and go, and go for alms?' Subhuti replied: 'Although I go for alms, I do not crave offerings to nourish my body, but rather to alleviate the pain and suffering of the body, and therefore I go for alms.' The woman further asked: 'Do you, virtuous one, still have pain, afflictions, and various difficulties?' Subhuti replied: 'I have no pain, nor do I harbor various difficulties, but I go for alms to alleviate hunger and the pain of the body.' The woman asked: 'What you are practicing now is not the true practice of emptiness. Why is that? Because one who practices emptiness does not suffer from pain, because all three realms (Trailokya, the realms of desire, form, and formlessness) are empty and without substance; moreover, one who practices emptiness does not cling to body and mind, does not generate thoughts of body and mind, and is not attached, having neither liking nor disliking, one who practices emptiness is completely without all dharmas (teachings or phenomena), and can dwell in a secluded place.' The woman further asked: 'You, virtuous one, dwell in a secluded place, and your practice of emptiness is foremost, for what reason is it called empty seclusion?' Subhuti replied: 'The reason it is called empty is not because of abandoning desires and various worldly afflictions due to conditions, but rather...'

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曰閑居。」

女又問曰：「其行空者舍貪慾乎？」

須菩提答曰：「其行空者不捨貪慾耶！」

女又問曰：「云何舍欲名曰行空？」

須菩提答曰：「所可說者，是假言辭。」又問：「賢者行空，豈有辭乎？而仁說之。」

須菩提答曰：「假託辭耳，賢聖聲聞本之言教也。」

女又問曰：「咨嗟言辭，心存言辭則墮顛倒，其墮顛倒則處諍訟，其處諍訟則非沙門不應法義。」

須菩提問姊：「何謂名曰沙門法義？」

其女答曰：「無有言辭乃沙門法，若無言辭則無顛倒，無顛倒者則無諍訟，無諍訟者是沙門法；所致法者永離二行，乃謂一法謂沙門法，無想不想永寂眾想，乃謂沙門；無為無散遠離合散，超越邪跡入平等道，謂沙門法；無有境土離於分界無為滅度，謂沙門法；以知止足不貪道俗，永無所著坦然無跡，謂沙門法；無著無縛亦無有脫等猶虛空，謂沙門法；亦無心念除心意識，謂沙門法；常知節限，少欲少事無所悕望，謂沙門法。

「消去貪慾心無所慕，志若太山不可傾動，謂沙門法；棄捨欲樂心不虛渴不好三界，謂沙門法；皆離分界十方境土，越諸所作無所起立，謂沙門法；舍五陰魔及其形體，無有眾難無有塵勞，謂沙門法；越度魔界貪慾所消，心無

【現代漢語翻譯】 現代漢語譯本：說的是閑居的狀態。

女子又問：『那行空的人捨棄貪慾了嗎？』

須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）回答說：『那行空的人不捨棄貪慾嗎！』

女子又問：『怎樣捨棄貪慾才叫做行空呢？』

須菩提回答說：『所能說出的，都是假借的言辭。』女子又問：『賢者行空，難道沒有言辭嗎？而您卻在說。』

須菩提回答說：『只是假託言辭罷了，賢聖聲聞（Sravaka，聽聞佛陀教誨而證悟的弟子）本來就是通過言教來學習的。』

女子又問：『讚歎言辭，心中執著言辭就會陷入顛倒，陷入顛倒就會產生爭訟，產生爭訟就不是沙門（Sramana，指佛教出家修行者）應有的法義。』

須菩提問女子：『什麼叫做沙門的法義？』

女子回答說：『沒有言辭才是沙門的法，如果沒有言辭就沒有顛倒，沒有顛倒就沒有爭訟，沒有爭訟就是沙門的法；所證得的法永遠脫離二元對立，才稱為一法，稱為沙門的法，沒有思想也沒有不想，永遠寂滅一切思想，才稱為沙門；無為而無散亂，遠離聚合和離散，超越邪惡的足跡進入平等之道，稱為沙門的法；沒有境土，脫離分別和界限，達到無為的滅度，稱為沙門的法；因為知道止足，不貪戀世俗之道，永遠沒有執著，坦然無跡，稱為沙門的法；沒有執著沒有束縛，也沒有解脫，一切都如同虛空，稱為沙門的法；也沒有心念，去除心意識，稱為沙門的法；常常知道節制和限度，少欲少事，沒有希求和盼望，稱為沙門的法。

『消除貪慾，心中沒有愛慕，意志像泰山一樣不可動搖，稱為沙門的法；拋棄慾望和快樂，心中不虛渴，不好樂三界（Trailokya，欲界、色界、無色界），稱為沙門的法；完全脫離分別和界限，十方境土，超越一切所作，沒有起立和建立，稱為沙門的法；捨棄五陰魔（Panca-skandha-mara，色、受、想、行、識五種構成人存在的要素）及其形體，沒有各種苦難，沒有塵世的勞累，稱為沙門的法；超越魔的境界，貪慾被消除，心中沒有』

【English Translation】 English version: It is called dwelling in solitude.

The woman further asked: 'Do those who practice emptiness abandon greed?'

Subhuti (one of the Buddha's ten principal disciples, known for his understanding of emptiness) replied: 'Do those who practice emptiness not abandon greed?'

The woman further asked: 'How is abandoning desire called practicing emptiness?'

Subhuti replied: 'What can be said are merely provisional words.' She further asked: 'Venerable one, does practicing emptiness have no words? Yet you speak of it.'

Subhuti replied: 'They are just provisional words; the wise and the Sravakas (disciples who attain enlightenment by hearing the Buddha's teachings) originally learn through verbal teachings.'

The woman further asked: 'Praising words, clinging to words in the mind leads to delusion, and delusion leads to disputes, and disputes are not in accordance with the Dharma of a Sramana (a Buddhist renunciate).'

Subhuti asked the woman: 'What is called the Dharma of a Sramana?'

The woman replied: 'The absence of words is the Dharma of a Sramana; if there are no words, there is no delusion; if there is no delusion, there are no disputes; if there are no disputes, that is the Dharma of a Sramana; the Dharma attained is the eternal separation from duality, which is called one Dharma, called the Dharma of a Sramana; neither thought nor non-thought, eternally extinguishing all thoughts, is called a Sramana; non-action and non-distraction, being far from assembly and dispersal, transcending evil traces and entering the path of equality, is called the Dharma of a Sramana; having no realm, being free from divisions and boundaries, attaining unconditioned liberation, is called the Dharma of a Sramana; knowing contentment and not being greedy for worldly ways, eternally without attachment, being open and without traces, is called the Dharma of a Sramana; without attachment or bondage, nor liberation, being like empty space, is called the Dharma of a Sramana; also without mental activity, eliminating mind, consciousness, and perception, is called the Dharma of a Sramana; always knowing limits and boundaries, having few desires and few affairs, without hope or expectation, is called the Dharma of a Sramana.

'Eliminating greed and desire, having no longing in the heart, with a will like Mount Tai, unshakeable, is called the Dharma of a Sramana; abandoning desires and pleasures, the heart is not thirsty or fond of the three realms (Trailokya, the realms of desire, form, and formlessness), is called the Dharma of a Sramana; completely free from divisions and boundaries, the ten directions and realms, transcending all actions, without rising or establishing anything, is called the Dharma of a Sramana; abandoning the five skandhas (Panca-skandha-mara, the five aggregates of existence: form, feeling, perception, volition, and consciousness) and their physical form, without various difficulties, without worldly toil, is called the Dharma of a Sramana; transcending the realm of Mara, greed and desire are eliminated, the heart is without'

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所生亦不馳逸，謂沙門法；以超死魔而無所著不懷妄想，謂沙門法；不慕天魔心無所思志等如地，謂沙門法。

「不著吾我解一切空寂然淡泊，謂沙門法；心無所猗以無想行而不增損，謂沙門法；以舍妄想心無所愿不有取捨，謂沙門法；游在三界而無所行決眾疑網，謂沙門法；消眾入無無有諸衰陰蓋永滅，謂沙門法；舍于調戲不存放逸降伏其心，謂沙門法；不抱瞋恚心不懷恨寂寞定意，謂沙門法；無有飢渴不存虛乏心無合會，謂沙門法；無有二行已舍二業而等同像，不高不卑不舉不下，謂沙門法。

「以棄兩事行無所著無所掛礙，謂沙門法；斷除俗業卻眾陰蔽不貪四大，謂沙門法；分別五陰諸種本末無有諸入，謂沙門法；頒宣一切十方法界無有境土，謂沙門法；曉了諸入自然如化本無處所，謂沙門法；自然如空而暢無為不好有為，謂沙門法；永以棄去一切諸數無有取捨，謂沙門法；自於己利而知止足不有諍訟，謂沙門法；和心一切顯現眾生等行忍辱，謂沙門法；無所亡失心不忘舍逮得解脫，謂沙門法；心已解脫而無所怙坦然寂寞，謂沙門法；猶若虛空不可譬喻等無有侶，謂沙門法。」

女說於是行沙門法時，諸天子等集會門庭，四十天子遠塵離垢得法眼凈，五百天子舉聲嘆曰：「篤信微妙聞于上法

【現代漢語翻譯】 現代漢語譯本：所生之處也不放縱逸樂，這叫做沙門（Śrāmaṇa）之法；超越死亡的魔力而不執著，不懷有虛妄的念頭，這叫做沙門之法；不羨慕天上的魔力，心中沒有任何思慮，意志如同大地一般平等，這叫做沙門之法。 不執著于『我』和『我的』，理解一切都是空寂無為、淡泊寧靜的，這叫做沙門之法；心中沒有任何依賴，以無念的方式行事而不增加或減少什麼，這叫做沙門之法；捨棄虛妄的念頭，心中沒有任何願望，既不獲取也不捨棄，這叫做沙門之法；遊走於三界（Trailokya）之中而沒有任何執著，決斷眾人疑惑的網，這叫做沙門之法；消除各種感官的進入，使之歸於無，各種衰敗和五陰（Pañca-skandha）的覆蓋永遠滅除，這叫做沙門之法；捨棄調戲，不放縱逸樂，降伏自己的心，這叫做沙門之法；不懷抱嗔恨，心中不懷有怨恨，寂寞而專注，這叫做沙門之法；沒有飢渴，不存有虛空和匱乏，心中沒有聚合和結合，這叫做沙門之法；沒有兩種行為（善與惡），已經捨棄兩種業力（善業與惡業），而平等如同雕像一般，不高也不低，不舉起也不放下，這叫做沙門之法。 捨棄兩件事（內外），行為上沒有任何執著，沒有任何牽掛和障礙，這叫做沙門之法；斷除世俗的事務，去除各種陰影的遮蔽，不貪戀四大（四大元素），這叫做沙門之法；分別五陰（Pañca-skandha），瞭解各種現象的本源和末端，沒有各種感官的進入，這叫做沙門之法；宣揚一切十方法界（十方世界），沒有邊境和土地的限制，這叫做沙門之法；明白各種感官的進入自然如幻化一般，本來就沒有處所，這叫做沙門之法；自然如同虛空一般，暢通無阻，不喜歡有為法，這叫做沙門之法；永遠捨棄一切數量的概念，沒有獲取和捨棄，這叫做沙門之法；對於自己的利益而知足，沒有爭論和訴訟，這叫做沙門之法；以和諧的心對待一切，顯現眾生平等的行為，忍辱負重，這叫做沙門之法；沒有失去什麼，心中不忘記捨棄，獲得解脫，這叫做沙門之法；心已經解脫而沒有任何依賴，坦然寂寞，這叫做沙門之法；猶如虛空一般，不可比喻，平等而沒有伴侶，這叫做沙門之法。 當這位女子講述這些沙門之法時，諸位天子（Deva）等候在**門庭，四十位天子遠離塵垢，獲得清凈的法眼（Dharma-cakṣus），五百位天子高聲讚歎道：『深信微妙，聽聞到至上的佛法！』

【English Translation】 English version: Not indulging in pleasures in the place of birth, this is called the Dharma of a Śrāmaṇa (ascetic); transcending the power of death's demon without attachment, not harboring false thoughts, this is called the Dharma of a Śrāmaṇa; not admiring heavenly demons, with no thoughts in the mind, and a will as equal as the earth, this is called the Dharma of a Śrāmaṇa. Not being attached to 'I' and 'mine,' understanding that everything is empty, still, and tranquil, this is called the Dharma of a Śrāmaṇa; having no reliance in the mind, acting without thought, neither increasing nor decreasing anything, this is called the Dharma of a Śrāmaṇa; abandoning false thoughts, having no desires in the mind, neither taking nor rejecting, this is called the Dharma of a Śrāmaṇa; wandering in the three realms (Trailokya) without any attachment, resolving the net of doubts of the masses, this is called the Dharma of a Śrāmaṇa; eliminating the entry of all senses, causing them to return to nothingness, with all decay and the coverings of the five skandhas (Pañca-skandha) eternally extinguished, this is called the Dharma of a Śrāmaṇa; abandoning jesting, not indulging in pleasures, subduing one's mind, this is called the Dharma of a Śrāmaṇa; not harboring anger, not holding resentment in the mind, being solitary and focused, this is called the Dharma of a Śrāmaṇa; having no hunger or thirst, not harboring emptiness and lack, with no gathering or combining in the mind, this is called the Dharma of a Śrāmaṇa; having no two actions (good and evil), having abandoned two karmas (good and bad karma), and being as equal as a statue, neither high nor low, neither raising nor lowering, this is called the Dharma of a Śrāmaṇa. Abandoning two things (internal and external), with no attachment in action, no clinging or hindrance, this is called the Dharma of a Śrāmaṇa; cutting off worldly affairs, removing the obscurations of various shadows, not being greedy for the four great elements (the four elements), this is called the Dharma of a Śrāmaṇa; distinguishing the five skandhas (Pañca-skandha), understanding the origin and end of various phenomena, without the entry of various senses, this is called the Dharma of a Śrāmaṇa; proclaiming all the ten directions of the Dharma realm (the ten directions of the world), without the limitations of borders and lands, this is called the Dharma of a Śrāmaṇa; understanding that the entry of various senses is naturally like an illusion, originally without a place, this is called the Dharma of a Śrāmaṇa; being naturally like the void, unobstructed, not liking conditioned phenomena, this is called the Dharma of a Śrāmaṇa; eternally abandoning all concepts of number, without taking or rejecting, this is called the Dharma of a Śrāmaṇa; being content with one's own benefit, without disputes or lawsuits, this is called the Dharma of a Śrāmaṇa; treating everything with a harmonious mind, manifesting the equal actions of sentient beings, enduring insults and bearing burdens, this is called the Dharma of a Śrāmaṇa; not losing anything, not forgetting to abandon, attaining liberation, this is called the Dharma of a Śrāmaṇa; the mind already liberated without any reliance, being open and solitary, this is called the Dharma of a Śrāmaṇa; being like the void, incomparable, equal and without companions, this is called the Dharma of a Śrāmaṇa. When this woman spoke of these Dharmas of a Śrāmaṇa, the Devas (heavenly beings) and others waited at the **gate, forty Devas were far from dust and defilement, and obtained the pure Dharma-eye (Dharma-cakṣus), five hundred Devas raised their voices and exclaimed: 'Deeply believing in the subtle and wonderful, hearing the supreme Dharma!'

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至心和雅。」悉發無上正真道意。

見諦品第二

爾時，賢者須菩提而口嘆曰：「至未曾有！是姊辯才慧明巍巍，所頒宣法音聲和雅必佛威神，將是如來所化不疑。」

於時彼女知須菩提心念本末，報須菩提：「如今賢者所識察之，其沙門法離於分界無有境土，無著無縛亦無所脫。心自念言：『必如來化。』誠如所云，今吾觀身如來所化，現作女像悉了本無。所以者何？如來、至真解暢本無，吾身本無等無有異，由是之故如來所化。如如來色本無，我色本無，無二亦復然矣，以是之故，如來所化。痛癢行識皆為本無，五陰本同自然無際悉為本無，以是之故，如來所化。如來本無，一切眾生其元本無，諸聖本無吾身本無等無有異，以故名曰如來所化。如來本無，一切諸法亦複本無，一切道義亦複本無，身亦複本無身同然，以是之故，如來所化。如來本無悉無所生無有處所，如來本無悉無所生亦無所滅，吾身本無不起不滅。以是之故，如來所化。如來本空一切如幻，吾身本無本無同然，本空不起不滅，以是之故，如來所化。如來所化一切本無，一切眾生本無處所諸法本無，其本審諦真實本無，等無有異悉虛無形。又，須菩提！舉要言之，一切諸法皆住本無，吾以是故如來所化。」

時須菩提問其

【現代漢語翻譯】 現代漢語譯本：至誠懇切，聲音和諧優雅。從而發起無上正等正覺的道心。

見諦品第二

這時，賢者須菩提讚歎道：『真是前所未有！這位女子的辯才智慧如此卓越，所宣講的佛法音聲和諧優雅，必定是佛陀的威神之力，想必是如來所教化無疑。』

當時，那位女子知道須菩提心中所想，便對須菩提說：『如今賢者所觀察到的，其沙門之法，是離於一切分別界限，沒有固定的處所，沒有執著，沒有束縛，也沒有解脫。心中暗想：「必定是如來所教化。」』確實如你所說，現在我觀察自身，乃是如來所教化，現在顯現女子的形象，徹悟到其本性是空無。這是什麼原因呢？如來、至真之人，通達明瞭萬法本性是空無，我的身體的本性空無，兩者沒有差別，因此說我是如來所教化。如同如來的色蘊本性是空無，我的色蘊本性也是空無，兩者沒有差別，因此說我是如來所教化。受、想、行、識，都是本性空無，五陰的本性相同，自然而然沒有邊際，都是本性空無，因此說我是如來所教化。如來的本性空無，一切眾生的本性也是空無，諸聖賢的本性空無，我的身體的本性空無，這些都沒有差別，因此名為如來所教化。如來的本性空無，一切諸法的本性也是空無，一切道義的本性也是空無，身體的本性也是空無，這些都是相同的，因此說我是如來所教化。如來的本性空無，沒有產生，也沒有處所，如來的本性空無，沒有產生，也沒有滅亡，我的身體的本性也是不生不滅。因此說我是如來所教化。如來的本性空寂，一切都如幻象，我的身體的本性空無，兩者相同，本性空寂，不生不滅，因此說我是如來所教化。如來所教化的一切都是本性空無，一切眾生的本性沒有處所，一切諸法的本性空無，其本性審諦真實空無，沒有差別，都是虛無而沒有形相。還有，須菩提！總而言之，一切諸法都安住于本性空無之中，我因此說是如來所教化。』

當時須菩提問她

【English Translation】 English version: With utmost sincerity and harmonious elegance.' They then conceived the intention for unsurpassed, true, and complete enlightenment (Anuttara-samyak-sambodhi).

Chapter Two: Seeing the Truth

At that time, the worthy Subhuti (one of the principal disciples of the Buddha) exclaimed: 'This is unprecedented! This sister's eloquence and wisdom are so outstanding, the Dharma she proclaims is harmonious and elegant, surely it is due to the Buddha's majestic power, undoubtedly she is transformed by the Tathagata (another name for the Buddha, meaning 'the Thus Come One').'

At that time, she knew Subhuti's thoughts and their origins, and replied to Subhuti: 'Now, what the worthy one observes, the Dharma of the Shramana (ascetic, monk) is free from all boundaries, without fixed locations, without attachment, without bondage, and without liberation. You think to yourself: 'Surely it is the Tathagata's transformation.' Indeed, as you say, now I observe my own body, it is transformed by the Tathagata, now appearing as a woman, I have completely realized its fundamental emptiness. Why is this so? The Tathagata, the truly enlightened one, understands that the fundamental nature of all dharmas (teachings, phenomena) is emptiness, the fundamental nature of my body is emptiness, there is no difference between them, therefore I say I am transformed by the Tathagata. Just as the Tathagata's form (rupa) is fundamentally empty, my form is fundamentally empty, there is no difference between the two, therefore I say I am transformed by the Tathagata. Feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are all fundamentally empty, the five skandhas (aggregates of existence) are fundamentally the same, naturally without limit, all are fundamentally empty, therefore I say I am transformed by the Tathagata. The Tathagata's fundamental nature is emptiness, the fundamental nature of all sentient beings is also emptiness, the fundamental nature of all sages is emptiness, the fundamental nature of my body is emptiness, there is no difference between these, therefore it is called the Tathagata's transformation. The Tathagata's fundamental nature is emptiness, the fundamental nature of all dharmas is also emptiness, the fundamental nature of all doctrines is also emptiness, the fundamental nature of the body is also emptiness, these are all the same, therefore I say I am transformed by the Tathagata. The Tathagata's fundamental nature is emptiness, without arising, without location, the Tathagata's fundamental nature is emptiness, without arising, without ceasing, the fundamental nature of my body is neither arising nor ceasing. Therefore I say I am transformed by the Tathagata. The Tathagata's fundamental nature is emptiness, everything is like an illusion, the fundamental nature of my body is emptiness, the two are the same, fundamentally empty, without arising, without ceasing, therefore I say I am transformed by the Tathagata. Everything transformed by the Tathagata is fundamentally empty, the fundamental nature of all sentient beings has no location, the fundamental nature of all dharmas is empty, its fundamental nature is truly and authentically empty, there is no difference, all are void and without form. Furthermore, Subhuti! In short, all dharmas abide in fundamental emptiness, therefore I say I am transformed by the Tathagata.'

At that time, Subhuti asked her

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女言：「云何？今姊以佛聖威知我心念？為以己明見之耶？」

其女答曰：「今須菩提能知他人眾生心所念乎！聲聞、緣覺、諸菩薩眾，五通仙人、外學異法，皆佛威神而有所知。所以者何？一切應時從佛受教。如今尊者須菩提，知於他人眾生心念，以是之故，亦佛威神而能知之。猶如天下一切眾生，因以日月大炬燈火，十方眾焰諸有光明緣睹諸色。如是，須菩提！諸佛弟子見眾生心照以聖慧，消愚癡冥使逮道明，皆佛威神。」

於時，賢者須菩提謂其女曰：「唯為我說，今女為誰從何而來，乃有此辯？」

女答須菩提：「假使有人問如來化：『今汝為誰？從何而來？』於時化佛以何發遣？」

須菩提答曰：「無所發遣。」

其女答曰：「如是，須菩提！其化自然解諸法相，一切如是亦無所知。」

女又問曰：「今問仁者：『為有學業？為是凡夫？是羅漢乎？』若作是問，以何答之？」

須菩提答曰：「吾非學業，亦非凡夫，亦非羅漢。」

其女問曰：「今須菩提以心相倚而答我耶？」

報曰：「如是。」

須菩提曰：「女何報我？」

女曰：「若深山中，間所呼聲乎？以用心意而相答耶？」

答曰：「不也！響因虛空而有其音。」

【現代漢語翻譯】 現代漢語譯本 女子說：『為什麼？現在姐姐您是通過佛的聖威知道我的心念？還是憑藉自己的明智見解呢？』 那個女子回答說：『須菩提（Subhuti）尊者能夠知道其他眾生的心念嗎！聲聞（Sravaka）、緣覺（Pratyekabuddha）、各位菩薩（Bodhisattva），五通仙人、外道學習其他法門的人，他們的所知所見都是佛的威神之力所致。為什麼呢？因為一切都隨時從佛那裡接受教誨。如今尊者須菩提，知道其他眾生的心念，也是因為佛的威神之力才能知道。就像天下一切眾生，因為有日月、巨大的火炬、燈火，十方眾多的火焰，各種光明，才能看到各種顏色。像這樣，須菩提！諸佛的弟子們用聖慧照見眾生的心，消除愚癡的黑暗，使他們達到光明的道路，這都是佛的威神之力。』 這時，賢者須菩提對那個女子說：『請你告訴我，你到底是誰？從哪裡來？竟然有這樣的辯才？』 女子回答須菩提：『假使有人問如來（Tathagata）所化現的人：『你到底是誰？從哪裡來？』這時化佛（Nirmanakaya Buddha）會如何回答呢？』 須菩提回答說：『無從回答。』 那個女子回答說：『正是這樣，須菩提！化身自然能夠理解諸法的實相，一切都是這樣，也沒有什麼可知。』 女子又問道：『現在問您：『您是有學之人？還是凡夫？是阿羅漢（Arhat）嗎？』如果這樣問，您會如何回答呢？』 須菩提回答說：『我不是有學之人，也不是凡夫，也不是阿羅漢。』 那個女子問道：『現在須菩提您是用心意來回答我嗎？』 須菩提回答說：『是的。』 須菩提說：『你如何回答我呢？』 女子說：『如果在深山中，山谷里發出的回聲，是用心意來相互回答嗎？』 須菩提回答說：『不是的！回聲是因為虛空而產生的聲音。』

【English Translation】 English version The woman said: 'Why is it that you, sister, know my thoughts through the holy power of the Buddha? Or is it through your own clear insight?' The woman replied: 'Is it possible for the Venerable Subhuti (Subhuti) to know the thoughts of other beings? Sravakas (Sravaka), Pratyekabuddhas (Pratyekabuddha), all Bodhisattvas (Bodhisattva), the five-powered immortals, and those who study other doctrines, all have their knowledge and insights due to the majestic power of the Buddha. Why is that? Because all receive teachings from the Buddha at all times. Now, Venerable Subhuti, your ability to know the thoughts of other beings is also due to the majestic power of the Buddha. It is like all beings under the sky, because of the sun and moon, great torches, lamps, and the numerous flames and various lights in all directions, are able to see all kinds of colors. Likewise, Subhuti! The disciples of all Buddhas illuminate the minds of beings with holy wisdom, dispel the darkness of ignorance, and enable them to reach the path of enlightenment, all through the majestic power of the Buddha.' At that time, the worthy Subhuti said to the woman: 'Please tell me, who are you? Where do you come from? How is it that you have such eloquence?' The woman replied to Subhuti: 'Suppose someone were to ask a transformation body of the Tathagata (Tathagata): 'Who are you? Where do you come from?' How would that transformation Buddha (Nirmanakaya Buddha) respond?' Subhuti replied: 'There would be no response.' The woman replied: 'Just so, Subhuti! The transformation body naturally understands the characteristics of all dharmas, and everything is like that, there is nothing to be known.' The woman further asked: 'Now I ask you: 'Are you a learner? Or an ordinary person? Are you an Arhat (Arhat)?' If asked in this way, how would you answer?' Subhuti replied: 'I am neither a learner, nor an ordinary person, nor an Arhat.' The woman asked: 'Is it that you, Subhuti, are now answering me with your mind?' Subhuti replied: 'Yes.' Subhuti said: 'How do you answer me?' The woman said: 'If there is an echo in a deep mountain valley, is it answering with the mind?' Subhuti replied: 'No! The echo is a sound that arises because of the emptiness of space.'

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女曰：「如須菩提豈可逮致乎？緣其法行得入道耶？因立證明，成就道德而可處當也。音聲本無，吾我言辭亦復如是，悉亦本無。」

時虛空中自然有音，嘆於此辭。女說是言，令須菩提遙聞虛空自然之音，宣揚答曰：「曏者仁言，吾非學業、亦非凡夫、亦非羅漢。行得執持何法，諸漏已盡至於等時，以致羅漢耶？」

須菩提答曰：「若如來化行得處所，我執持行其宜若斯！」

其女答曰：「仁須菩提非羅漢乎？諸漏不盡耶？佛嘆仁者諸聲聞中行空第一。」

須菩提答曰：「吾非羅漢諸漏不盡，亦不行空不嘆第一。」

女又問：「賢者心樂堪任，云何自誤而竊妄語？」

須菩提答曰：「假使我見智達諸法，已得羅漢眾漏已盡，世尊嘆詠行空第一，爾乃我墮妄語兩舌。我不知法、不睹所在，以是之故不為妄言，所言至誠。」

女又問曰：「仁者須菩提！此諸天子，其見諦者來會門下聽受經法，謂仁不實？」

須菩提答曰：「其見諦者，諸天世人莫能欺者。」

女又問曰：「賢者若有所見，為不至誠？」

須菩提問曰：「其有所見為不諦乎？」

女曰：「其睹誠諦不可見也。」

女又問曰：「耆年須菩提，能見真諦乎？」

須菩提

【現代漢語翻譯】 現代漢語譯本 女子問道：『像須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）這樣的人，難道可以輕易達到嗎？是因為他奉行佛法才得以悟入正道嗎？是因為他樹立了證明，成就了道德才能安住於此嗎？聲音的本質是空無的，我的言語也是如此，一切的本質都是空無的。』 這時，虛空中自然發出聲音，讚歎這些話語。女子說了這些話，讓須菩提（Subhuti）遙遠地聽到了虛空中自然發出的聲音，於是宣揚並回答說：『剛才您說的話，我既不是在學習，也不是凡夫俗子，也不是阿羅漢（Arhat，佛教修行的一個果位，斷盡煩惱，證入涅槃）。我奉行並執持了什麼法，以至於諸漏已盡，達到了與阿羅漢（Arhat）同等的境界呢？』 須菩提（Subhuti）回答說：『如果如來（Tathagata，佛陀的稱號之一）教化眾生，並有可以到達的處所，那麼我所執持奉行的，就應該是這樣！』 那女子回答說：『您，須菩提（Subhuti），不是阿羅漢（Arhat）嗎？難道諸漏還沒有斷盡嗎？佛陀讚歎您在所有聲聞弟子中，是行空第一。』 須菩提（Subhuti）回答說：『我不是阿羅漢（Arhat），諸漏沒有斷盡，也不奉行空，不自詡第一。』 女子又問：『賢者您的心境快樂而堪能，為什麼自己欺騙自己，說虛妄的話呢？』 須菩提（Subhuti）回答說：『假如我能以智慧通達諸法，已經證得阿羅漢（Arhat）果位，眾漏已經斷盡，世尊讚歎我行空第一，那麼我就是在說妄語，犯兩舌的罪過。我不知法，不瞭解真理的所在，因此不說妄語，所說的話都是真誠的。』 女子又問道：『仁者須菩提（Subhuti）！這些天子，那些已經證悟真理的人，來到門下集會，聽受經法，難道認為您不誠實嗎？』 須菩提（Subhuti）回答說：『那些已經證悟真理的人，諸天和世人都無法欺騙他們。』 女子又問道：『賢者如果有所見，難道不是至誠的嗎？』 須菩提（Subhuti）反問道：『那所謂的「有所見」，難道不是真諦嗎？』 女子說：『那所見的真諦是不可見的。』 女子又問道：『耆年須菩提（Subhuti），能見到真諦嗎？』 須菩提（Subhuti）

【English Translation】 English version The woman said, 'Can someone like Subhuti (one of the Buddha's ten great disciples, known for understanding emptiness) be easily attained? Is it through practicing the Dharma that one enters the path? Is it by establishing proof and achieving morality that one can abide here? Sound is fundamentally empty, and my words are also like that; everything is fundamentally empty.' At that moment, a natural sound arose from the void, praising these words. The woman spoke these words, allowing Subhuti (Subhuti) to remotely hear the natural sound from the void, and he proclaimed and replied, 'What you said just now, I am neither learning, nor am I an ordinary person, nor am I an Arhat (Arhat, a state of Buddhist practice, having extinguished all defilements and entered Nirvana). What Dharma have I practiced and upheld, such that all outflows are exhausted, and I have reached the same state as an Arhat (Arhat)?' Subhuti (Subhuti) replied, 'If the Tathagata (Tathagata, one of the titles of the Buddha) teaches sentient beings and there is a place to reach, then what I uphold and practice should be like that!' The woman replied, 'Are you, Subhuti (Subhuti), not an Arhat (Arhat)? Have the outflows not been exhausted? The Buddha praises you as the foremost in practicing emptiness among all the Sravakas (Sravakas, disciples who learn from the Buddha's teachings).' Subhuti (Subhuti) replied, 'I am not an Arhat (Arhat), the outflows have not been exhausted, nor do I practice emptiness, nor do I boast of being the foremost.' The woman asked again, 'Wise one, your mind is joyful and capable, why do you deceive yourself and speak falsely?' Subhuti (Subhuti) replied, 'If I could understand all Dharmas with wisdom, and had already attained the Arhat (Arhat) state, and all outflows had been exhausted, and the World-Honored One praised me as the foremost in practicing emptiness, then I would be speaking falsely and committing the sin of double-tongue. I do not know the Dharma, nor do I understand where the truth lies, therefore I do not speak falsely, and my words are sincere.' The woman asked again, 'Kind Subhuti (Subhuti)! These devas (devas, celestial beings), those who have realized the truth, come to gather at your door to listen to the sutras, do they think you are not truthful?' Subhuti (Subhuti) replied, 'Those who have realized the truth, neither devas (devas) nor humans can deceive them.' The woman asked again, 'Wise one, if there is something seen, is it not sincere?' Subhuti (Subhuti) asked in return, 'Is that so-called 'something seen' not the ultimate truth?' The woman said, 'The truth that is seen is invisible.' The woman asked again, 'Venerable Subhuti (Subhuti), can you see the ultimate truth?' Subhuti (Subhuti)

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答曰：「假如女言，我悉不見欺詐之業，況復睹見至誠諦耶？所以者何？一切皆空。」

於時須菩提謂其女曰：「所言至誠為何謂耶？」

女答曰：「唯，須菩提！所云至誠，於一切法悉無所生，其見誠者則睹顛倒。」

須菩提問女：「為誰說斯如是言教？」

其女答曰：「唯，須菩提！處在顛倒，不起塵勞、不起見諦，乃為真諦，以睹在倒不見真諦。」

時諸天子會在門下者，睹其女身微妙之業，則稽首女，禮須菩提，口宣斯言：「聞須菩提親睹此女，聽其辯才。」各自嘆曰：「為得善利無極之慶，若聞是教篤信愛樂亦復難遇，況復好喜而奉行者，德不可量。」

女復謂須菩提：「猶如斯地無所不忍，凈與不凈香潔臭穢不以增損。若有行者修平等心，悉忍苦樂不以進退，猶如凈水無所不洗，凈不凈物不以憎愛。行者如是，心猶若水，洗除眾惡三垢之穢，在於善惡不用增損。猶若火然，在所燒盡無所去就。行者如是，消除禍福，若遭二難等無增損。猶若風起，在所而飄不有愛惡。行者如是，若遇苦樂賢愚凈穢不以增損。猶若喻空靡所不忍，空不念是忍與不忍。行者如是，心平如空無有增損，所值善惡不以喜怒。猶如橋船，一切眾人王者小人貧富尊卑，皆由之度無所分別。行等心

【現代漢語翻譯】 現代漢語譯本：須菩提回答說：『如果像你所說，我連虛假的欺騙行為都看不到，更何況能看到真實不虛的真諦呢？這是為什麼呢？因為一切事物本質上都是空性的。』

當時，須菩提問那位女子說：『你所說的真誠，是指什麼呢？』

女子回答說：『是的，須菩提！所說的真誠，是指對於一切事物都不執著于生滅的現象，如果執著于現象，所見到的就是顛倒的。』

須菩提問女子：『你為誰宣說這樣的教誨呢？』

女子回答說：『是的，須菩提！為那些處於顛倒之中，卻不生起煩惱、不執著于見解的人宣說。不起塵勞、不起見諦，乃為真諦，以睹在倒不見真諦。因為只有不執著于顛倒的現象，才能見到真正的真諦。』

當時，聚集在門外的諸位天人，看到這位女子微妙殊勝的德行，都向女子和須菩提頂禮，並說道：『我們聽須菩提親自聽聞這位女子的辯才。』他們各自讚嘆說：『能夠獲得如此殊勝的利益和無上的福慶，如果能夠聽聞這樣的教誨，並深信愛樂，也是非常難得的，更何況是喜歡並奉行的人，他們的功德更是不可估量。』

女子又對須菩提說：『就像大地一樣，沒有什麼不能容忍的，無論是乾淨還是不乾淨，香的還是臭的，都不會因此而增加或減少。如果有修行人修習平等心，能夠忍受痛苦和快樂，不因此而進步或退步，就像乾淨的水一樣，沒有什麼不能洗滌的，無論是乾淨的還是不乾淨的東西，都不會因此而產生憎恨或喜愛。修行人也應該這樣，心就像水一樣，洗滌掉各種罪惡和三毒的污穢，對於善與惡，不用增加或減少。就像火一樣，燃燒一切，沒有什麼可選擇的。修行人也應該這樣，消除災禍和幸福，如果遇到兩種困難，也能平等對待，沒有增加或減少。就像風一樣，吹向各處，沒有愛憎。修行人也應該這樣，如果遇到痛苦和快樂，賢能和愚笨，乾淨和污穢，都不會因此而增加或減少。就像虛空一樣，沒有什麼不能容忍的，虛空不會想這是忍還是不忍。修行人也應該這樣，心像虛空一樣平靜，沒有增加或減少，遇到善或惡，都不會因此而喜悅或憤怒。就像橋樑和船隻一樣，一切眾人，無論是國王還是百姓，無論是貧窮還是富有，無論是尊貴還是卑賤，都可以通過它來渡過，沒有任何分別。行等心』

【English Translation】 English version: Subhuti replied, 'If, as you say, I cannot even see the deeds of deceit and fraud, how much less can I see the ultimate truth? Why is that? Because everything is essentially empty.'

At that time, Subhuti asked the woman, 'What do you mean by ultimate truth?'

The woman replied, 'Yes, Subhuti! What is called ultimate truth means that with regard to all dharmas (phenomena, teachings), there is no attachment to arising or ceasing. Those who see reality as fixed are seeing a distorted view.'

Subhuti asked the woman, 'For whom do you speak such teachings?'

The woman replied, 'Yes, Subhuti! I speak for those who are in delusion, yet do not give rise to defilements (kleshas), and do not cling to views. Not arising dust and toil, not arising views of truth, is the true truth, because seeing in inversion does not see the true truth.'

At that time, the devas (gods) gathered at the gate, seeing the woman's subtle and wonderful deeds, bowed to the woman and paid respects to Subhuti, proclaiming, 'We hear Subhuti personally listening to this woman's eloquence.' They each exclaimed, 'To obtain such great benefit and immeasurable blessings! If one can hear such teachings and deeply believe and love them, it is very rare, how much more so for those who delight in and practice them; their merit is immeasurable.'

The woman further said to Subhuti, 'Like the earth, which endures everything, neither increasing nor decreasing with cleanliness or impurity, fragrance or foulness. If a practitioner cultivates equanimity, enduring suffering and joy without advancing or retreating, like pure water that washes everything without hatred or love for clean or unclean things. The practitioner should be like this, with a mind like water, washing away all evils and the filth of the three poisons, without increasing or decreasing with good or evil. Like a fire that burns everything without discrimination. The practitioner should be like this, eliminating misfortune and fortune, treating both difficulties equally without increase or decrease. Like the wind that blows everywhere without love or hate. The practitioner should be like this, encountering suffering and joy, wisdom and foolishness, cleanliness and impurity, without increase or decrease. Like space, which endures everything, without thinking of enduring or not enduring. The practitioner should be like this, with a mind as calm as space, without increase or decrease, neither rejoicing nor being angry at good or evil. Like a bridge or a boat, which all people, whether kings or commoners, rich or poor, noble or lowly, can use to cross over without discrimination. Practicing equanimity.'

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者亦復如是，志若橋船，無有瞋喜怨友無二。明智賢士忍于凡夫，聖慧坦然心不有二。所以者何？若須菩提，發起瞋恚厭恨之心，同於學士皆當忍之，不當怒報也，令不瞋恨，猶如火熾尋時滅之不當使盛。如是，須菩提！若貪慾興塵勞然熾，制伏其心令不馳逸，乃逮正定。」

爾時，賢者須菩提問其女曰：「汝何志求而乃如是師子吼乎？」

其女答曰：「若有志求未曾能暢師子吼也，其無志求乃師子吼。所以者何？有所求者則墮顛倒，以墮顛倒無師子吼，有所志求便為貪身，輒墮諸見無師子吼。又賢者問：『女何志求而乃如是師子吼乎？』賢者何求漏盡意解？」

須菩提答女：「姊欲知之，不用志求而致解脫。」

女又答曰：「耆年本時無所志求，致得漏盡意解乎！吾亦如是逮無所逮，其法界者行無所獲。」

須菩提曰：「如今觀女必志大乘終無疑也，以是之故大師子吼，舉動進止言談以類大乘之學。」

女又問曰：「豈能識別大乘行跡舉動進止，為何等類？」

須菩提答女曰：「聲聞雖聽，不能頒宣大乘所睹，唯女堪任敷演大乘，所行深妙廣為分別。」

女曰：「賢者！其大乘者無所掛礙慧無陰蓋，其明無二此之謂也。猶日月前健行諸天，自恣無礙無能蔽者，住

【現代漢語翻譯】 現代漢語譯本： 『這個人也應該這樣，意志堅定如橋樑和船隻，沒有嗔恨、喜悅、怨恨、朋友的分別。明智賢士能夠忍受凡夫的冒犯，聖人的智慧坦然，心中沒有分別。為什麼呢？須菩提（Subhuti），如果發起嗔恚厭恨之心，就和普通學人一樣，都應當忍受，不應當以憤怒回報，要使嗔恨平息，就像火焰熾盛時要立即撲滅，不應當讓它蔓延。像這樣，須菩提（Subhuti）！如果貪慾興起，塵世的煩惱就會像火焰一樣燃燒，要控制自己的心，不讓它放縱馳騁，才能達到真正的禪定。』

當時，賢者須菩提（Subhuti）問那個女子說：『你有什麼志向追求，才能發出如此雄壯的獅子吼呢？』

那女子回答說：『如果有所志求，就不能發出真正的獅子吼，只有無所志求，才能發出獅子吼。為什麼呢？有所求的人就會陷入顛倒，因為陷入顛倒就不能發出獅子吼，有所志求就會貪戀自身，就會陷入各種見解，不能發出獅子吼。賢者又問：『你有什麼志向追求，才能發出如此雄壯的獅子吼呢？』賢者你追求的是漏盡意解（滅盡煩惱，心得解脫）嗎？』

須菩提（Subhuti）回答女子說：『姐姐你想知道，不用志求就能達到解脫。』

女子又回答說：『耆年（指須菩提自己）當初沒有志求，就得到了漏盡意解嗎！我也像這樣，達到了無所可得的境界，對於法界（Dharmadhatu）的修行，也沒有任何執著。』

須菩提（Subhuti）說：『現在觀察你，必定是立志于大乘（Mahayana），對此我毫不懷疑，因此才能發出如此雄壯的獅子吼，一舉一動、一言一行都像大乘的修行者。』

女子又問：『怎麼才能識別大乘的行跡、舉動、進止，屬於哪一類呢？』

須菩提（Subhuti）回答女子說：『聲聞（Sravaka）即使聽了，也不能宣說大乘所見到的境界，只有你才能敷演大乘，將所修行的深妙之法廣為分別解說。』

女子說：『賢者！所謂大乘，就是沒有掛礙，智慧沒有陰蓋，光明沒有分別，這就是大乘的含義。就像日月在前，健行諸天在後，自由自在沒有阻礙，沒有人能夠遮蔽它們的光芒，安住于……』

【English Translation】 English version: 『It is also like this: one's will should be like a bridge or a boat, without any distinction between anger, joy, resentment, or friendship. A wise and virtuous person can endure the offenses of ordinary people, and a sage's wisdom is serene, without duality in the heart. Why is this so? Subhuti, if one generates anger and resentment, one is the same as an ordinary scholar and should endure it. One should not retaliate with anger, but should quell the anger, just as a raging fire should be extinguished immediately, and should not be allowed to spread. Thus, Subhuti! If greed arises, the defilements of the world will burn like a flame. One must control one's mind, not allowing it to wander freely, in order to attain true samadhi (concentration).』

At that time, the worthy Subhuti asked the woman, 『What aspiration do you have that you can roar like a lion in this way?』

The woman replied, 『If one has aspirations, one cannot truly roar like a lion; only when one has no aspirations can one roar like a lion. Why is this so? One who has aspirations falls into delusion, and because of falling into delusion, one cannot roar like a lion. One who has aspirations becomes attached to the self and falls into various views, and cannot roar like a lion. The worthy one asks again: 『What aspiration do you have that you can roar like a lion in this way?』 Worthy one, are you seeking the extinction of outflows and liberation of mind (Nirvanic liberation)?』

Subhuti replied to the woman, 『Sister, if you want to know, one can attain liberation without aspiration.』

The woman replied again, 『Venerable one (referring to Subhuti himself), did you attain the extinction of outflows and liberation of mind without any aspiration? I am also like that, attaining nothing to be attained. As for the practice of the Dharmadhatu (realm of Dharma), there is no attachment to anything.』

Subhuti said, 『Now, observing you, I am certain that you are aspiring to the Mahayana (Great Vehicle), and I have no doubt about it. Therefore, you can roar like a lion in this way, and every action, every movement, and every word is like that of a Mahayana practitioner.』

The woman asked again, 『How can one recognize the traces, actions, and movements of the Mahayana, and to what category do they belong?』

Subhuti replied to the woman, 『Even if a Sravaka (Hearer) hears it, they cannot proclaim the realm seen by the Mahayana. Only you are capable of expounding the Mahayana, and widely explaining the profound and subtle Dharma that is practiced.』

The woman said, 『Worthy one! The Mahayana is without hindrance, and wisdom is without the covering of ignorance. Its light is without duality; this is the meaning of Mahayana. It is like the sun and moon in front, and the swift-moving devas (gods) behind, free and unhindered, and no one can obscure their light, abiding in...』

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于虛空而飄疾行，所游天下週遍四域，照閻浮利眾生蒙明，莫不被荷。大乘如是正士廣學，無所掛礙無能蔽者，其心等住住無所住，其心奉行六度無極，顯示十方一切法明，故曰大乘。猶轉輪王所遊行處輒居四域，菩薩大士至若干種眾生類中，在眾邪行等修慈心。其大正士如是所至到處常能獨步，沙門梵志諸天人民，郡國縣邑州域大邦利益眾生，菩薩常行四恩之業，救攝一切修若干敬。故曰大乘。諸天、龍、神、揵沓和、阿須輪、迦留羅、真陀羅、摩休勒、釋梵四天、明智賢聖、正士聰達，以諸平等正行之無逮成真諦，所見奉敬，故曰大乘。其大乘者，唯須菩提！而不可盡悉無所生，不斷佛教三寶之訓，咨受佛慧道法之業，奉順聖眾。以大慧明勸化眾生，善具弘妙無雜碎行，所作真正解暢備悉六度無極，以四恩行救攝危厄，寂然庠序，修八正道、意止、意斷，奉無極慈修無蓋哀，堅住大道，於一切智永棄畏難，降伏眾魔舍諸闇昧，顯智慧明富眾德本，諸行具足。諸天、人民、阿須倫所見歸命，眾魔外學莫不降伏，一切聲聞諸緣覺等，莫能當者。化眾不信令篤樂法，慈悲愍念諸懷瞋害，以佈施攝慳貪，以持戒攝犯禁，以忍辱攝瞋恚，以精進攝懈怠，以一心攝亂意，以智慧攝愚癡，以財寶攝貧窮，以安和攝苦患，以歡悅從

【現代漢語翻譯】 現代漢語譯本

在虛空中快速飛行，所遊歷之處遍及天下四方，照亮閻浮提（Jambudvipa，指我們所居住的這個世界）的眾生，使他們擺脫愚昧，無不受到恩澤。大乘（Mahayana，佛教宗派之一）的正士廣泛學習，沒有任何事物可以阻礙或遮蔽他們，他們的心平等安住，安住于無所住的狀態，他們的心奉行六度（Six Perfections，佈施、持戒、忍辱、精進、禪定、智慧）到達彼岸，顯示十方一切法的光明，所以稱為大乘。猶如轉輪聖王（Chakravartin，理想的統治者）所到的地方都能統治四方，菩薩大士到達各種眾生之中，在各種邪惡的行為中修習慈心。這些大正士所到之處常常能夠獨自前行，利益沙門（Shramana，出家修行者）、梵志（Brahmana，婆羅門教修行者）、諸天人民、郡國縣邑州域大邦的眾生，菩薩常常行四恩之業（父母恩、眾生恩、國王恩、三寶恩），救助攝受一切眾生，修習各種恭敬。所以稱為大乘。諸天、龍（Naga，蛇神）、神、乾闥婆（Gandharva，天上的樂神）、阿修羅（Asura，好戰的神）、迦樓羅（Garuda，金翅鳥）、緊那羅（Kinnara，半人半鳥的樂神）、摩睺羅伽（Mahoraga，大蟒神）、釋梵四天（Shakra and Brahma，帝釋天和梵天）、明智賢聖、正士聰達，以諸平等正行的無上功德成就真諦，所見之處都受到奉敬，所以稱為大乘。大乘的修行者，唯有須菩提（Subhuti，佛陀的十大弟子之一）！而不可完全知曉，他們無所生，不斷絕佛教三寶（佛、法、僧）的教誨，請教接受佛的智慧和道法的修行，奉行順從聖眾。以大智慧光明勸化眾生，善於具備弘揚微妙的法門，沒有雜亂瑣碎的行為，所作所為真正而通達，完備地修行六度到達彼岸，以四恩之行救助攝受危難，寂靜安詳，修習八正道（Eightfold Path，佛教的實棧道路，包括正見、正思、正語、正業、正命、正精進、正念、正定）、意止（Right Effort，八正道之一，正確的努力）、意斷（Right Mindfulness，八正道之一，正確的正念），奉行無極的慈愛，修習無蓋的悲憫，堅定地安住于大道，對於一切智慧永遠拋棄畏懼和困難，降伏各種魔障，捨棄各種黑暗和愚昧，顯現智慧光明，富有各種功德根本，各種行為都具足。諸天、人民、阿修羅所見都歸順聽命，各種魔和外道沒有不被降伏的，一切聲聞（Shravaka，聽聞佛法而修行的弟子）和諸緣覺（Pratyekabuddha，獨自覺悟者）等，沒有能夠抵擋的。教化不相信的人使他們篤信並喜愛佛法，慈悲憐憫那些懷有嗔恨和傷害的人，用佈施來攝受慳貪的人，用持戒來攝受犯戒的人，用忍辱來攝受嗔恚的人，用精進來攝受懈怠的人，用一心來攝受散亂的心意，用智慧來攝受愚癡的人，用財寶來攝受貧窮的人，用安和來攝受痛苦和患難，用歡悅來

【English Translation】 English version

Moving swiftly through the void, traversing the world and encompassing all four regions, illuminating the beings of Jambudvipa (the world we inhabit), freeing them from ignorance, and bestowing grace upon all. The Mahayana (a major branch of Buddhism) Bodhisattvas (enlightenment beings) learn extensively, unhindered and unclouded, their minds dwelling in equanimity, abiding in non-abiding, their hearts devoted to practicing the Six Perfections (dana-paramita, sila-paramita, kshanti-paramita, virya-paramita, dhyana-paramita, prajna-paramita) to reach the other shore, revealing the light of all dharmas (teachings) in the ten directions, hence called Mahayana. Just as a Chakravartin (ideal universal ruler) governs the four regions wherever he goes, the great Bodhisattvas enter various kinds of beings, cultivating loving-kindness amidst all evil deeds. These great Bodhisattvas, wherever they go, are always able to walk alone, benefiting the beings of Shramanas (wandering ascetics), Brahmanas (priests), gods, people, districts, counties, states, and great nations. Bodhisattvas constantly perform the deeds of the Four Gratitudes (gratitude to parents, gratitude to sentient beings, gratitude to the king, gratitude to the Triple Gem), rescuing and embracing all, cultivating various forms of reverence. Hence called Mahayana. Gods, Nagas (serpent deities), spirits, Gandharvas (celestial musicians), Asuras (demons), Garudas (mythical birds), Kinnaras (mythical beings, half-human and half-bird), Mahoragas (great serpents), Shakra and Brahma (rulers of the heavens), wise sages, righteous and intelligent beings, through the unsurpassed merit of equal and righteous conduct, attain the ultimate truth, and are revered wherever they are seen, hence called Mahayana. The practitioners of Mahayana, only Subhuti (one of the Buddha's ten great disciples)! cannot be fully known, they are unborn, they do not sever the teachings of the Buddhist Triple Gem (Buddha, Dharma, Sangha), they inquire and receive the wisdom of the Buddha and the practice of the Dharma, they follow and obey the Sangha (community of practitioners). With great wisdom and light, they exhort and transform beings, skillfully possessing the ability to propagate the subtle and wonderful Dharma, without mixed or trivial actions, their deeds are true and thorough, completely practicing the Six Perfections to reach the other shore, with the deeds of the Four Gratitudes, they rescue and embrace those in danger, tranquil and serene, they cultivate the Eightfold Path (Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration), Right Effort, Right Mindfulness, they practice boundless loving-kindness, cultivate unhindered compassion, firmly abide in the Great Path, forever abandoning fear and difficulty in all wisdom, subduing all demons, relinquishing all darkness and ignorance, revealing the light of wisdom, rich in the roots of all virtues, all actions are complete. Gods, people, and Asuras, upon seeing them, all surrender and obey, all demons and heretics are subdued, all Shravakas (listeners) and Pratyekabuddhas (solitary realizers), etc., are unable to withstand them. They transform the unbelieving, causing them to believe firmly and delight in the Dharma, with loving-kindness and compassion, they pity those who harbor anger and harm, with generosity they embrace the stingy, with morality they embrace the immoral, with patience they embrace the angry, with diligence they embrace the lazy, with one-pointedness they embrace the distracted, with wisdom they embrace the ignorant, with wealth they embrace the poor, with peace they embrace the suffering, with joy they

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明智，故曰大乘。」

分衛品第三

於時賢者須菩提問其女曰：「快嘆大乘！頒宣行業瑞應本末。」

其女答曰：「正使我身一劫過劫，咨嗟大乘，不能究暢得其邊崖。如大乘業不可限量，其德至淳功勛名稱不可得計。」

又須菩提謂其女曰：「姊問我言：『賢者何故而行分衛？』如來、至真亦行分衛，從如來緣奉不違命。」

其女答曰：「唯，須菩提！能知諸佛善權方便，欲開化眾故行分衛。」

須菩提問女：「女亦堪任諸佛若干行隨時之義，吾身不能唯說其意，修權方便行分衛乎？」

女復報曰：「賢者復聽，如來、至真以二十事，觀察法儀而行分衛。何謂二十？一曰、現己身色形像微妙端正；二曰、順從如來分衛學法；三曰、若有眾生欲習嚴佛三十二相；四曰、觀如來身具足莊飾；五曰、如法備悉身相種好；六曰、令發無上正真道意；七曰、念于如來而行分衛，如法效之；八曰、若如來入郡國縣邑，郡國縣邑普得安隱；九曰、盲者得目悉睹諸色；十曰、聾者得聽別若干音；十一曰、心亂迷惑者伏定其意；十二曰、若裸形者得自然衣；十三曰、饑得食糧；十四曰、渴得水漿；十五曰、病者得愈；十六曰、無怒無癡；十七曰、無貪無嫉；十八曰、不恨不恚亦無自大；十

【現代漢語翻譯】 現代漢語譯本： 『因為明智，所以叫做大乘。』

分衛品第三

當時，賢者須菩提問他的女兒說：『請讚歎大乘！詳細講述修行的瑞應本末。』

他的女兒回答說：『即使我用一劫又一劫的時間，讚歎大乘，也不能完全詳盡地瞭解它的邊際。大乘的功業不可估量，它的德行至純，功勛和名稱不可計數。』

須菩提又對他的女兒說：『姐姐問我說：「賢者您為什麼行分衛？」如來（Tathagata，意為如實而來的人）、至真（the ultimate truth）也行分衛，我遵從如來的因緣，不敢違背命令。』

他的女兒回答說：『是的，須菩提！您能瞭解諸佛善巧方便，爲了開化眾生才行分衛。』

須菩提問女兒：『您也能勝任諸佛隨順時宜的各種行為的意義嗎？我不能完全說出其中的含義，只是說修習權巧方便而行分衛嗎？』

女兒回答說：『賢者請聽，如來（Tathagata，意為如實而來的人）、至真（the ultimate truth）以二十件事，觀察法儀而行分衛。哪二十件事呢？一是、顯現自身色相微妙端正；二是、順從如來分衛的學法；三是、如果有眾生想要學習莊嚴佛的三十二相；四是、觀察如來身具足莊嚴；五是、如法完備身相的各種美好；六是、令人發起無上正真道意；七是、憶念如來而行分衛，如法效仿；八是、如果如來進入郡國縣邑，郡國縣邑普遍得到安寧；九是、盲人能夠看見，都能看到各種顏色；十是、聾人能夠聽到，能分辨各種不同的聲音；十一是、心亂迷惑的人能夠平伏安定心意；十二是、如果裸體的人能夠得到自然的衣服；十三是、飢餓的人得到糧食；十四是、口渴的人得到水漿；十五是、生病的人得到痊癒；十六是、沒有憤怒沒有愚癡；十七是、沒有貪婪沒有嫉妒；十八是、不怨恨不惱怒也沒有自大；十

【English Translation】 English version: 'Because of wisdom, it is called Mahayana (Great Vehicle).'

Chapter Three on Alms Round

At that time, the worthy Subhuti (one of the principal disciples of the Buddha) asked his daughter, 'Please praise the Mahayana (Great Vehicle)! Explain in detail the auspicious responses and the beginning and end of the practice.'

His daughter replied, 'Even if I were to spend kalpas (eons) upon kalpas praising the Mahayana (Great Vehicle), I could not fully and exhaustively understand its boundaries. The deeds of the Mahayana (Great Vehicle) are immeasurable, its virtue is supremely pure, and its merits and fame are countless.'

Subhuti (one of the principal disciples of the Buddha) then said to his daughter, 'My sister asked me, 「Why does the worthy one practice alms round?」 The Tathagata (one who has thus come, Buddha), the ultimate truth, also practices alms round. I follow the Tathagata's (one who has thus come, Buddha) conditions and dare not disobey the command.'

His daughter replied, 'Yes, Subhuti (one of the principal disciples of the Buddha)! You can understand the skillful means of all Buddhas, who practice alms round to enlighten sentient beings.'

Subhuti (one of the principal disciples of the Buddha) asked his daughter, 'Are you also capable of understanding the meaning of the various actions of the Buddhas that accord with the times? I cannot fully explain the meaning, but only say that I practice skillful means by practicing alms round?'

The daughter replied, 'Worthy one, please listen again. The Tathagata (one who has thus come, Buddha), the ultimate truth, observes the Dharma (teachings) and practices alms round with twenty considerations. What are the twenty? First, to manifest one's own subtle and upright form and appearance; second, to follow the Tathagata's (one who has thus come, Buddha) teachings on alms round; third, if there are sentient beings who wish to learn to adorn the Buddha's thirty-two marks; fourth, to observe that the Tathagata's (one who has thus come, Buddha) body is fully adorned; fifth, to completely and perfectly embody the various beauties of the physical form according to the Dharma (teachings); sixth, to inspire the intention for the unsurpassed, true, and right path; seventh, to remember the Tathagata (one who has thus come, Buddha) while practicing alms round, emulating him according to the Dharma (teachings); eighth, if the Tathagata (one who has thus come, Buddha) enters a district, country, or town, the district, country, or town will universally attain peace; ninth, the blind will be able to see and perceive all colors; tenth, the deaf will be able to hear and distinguish various sounds; eleventh, those whose minds are confused and deluded will be able to subdue and settle their minds; twelfth, if there are naked people, they will obtain natural clothing; thirteenth, the hungry will obtain food; fourteenth, the thirsty will obtain water; fifteenth, the sick will be healed; sixteenth, there will be no anger or ignorance; seventeenth, there will be no greed or jealousy; eighteenth, there will be no resentment or anger, nor arrogance; tenth

---

九曰、心不懷惱普愍眾生；二十曰、念無央數眾生之類如身父母；是謂二十。

「若使如來入郡國縣邑丘聚行分衛者，令諸眾生有所見聞，發無上正真道心。又，須菩提！世尊大哀，來化眾生無數眾苦，悉至三界隨時救護，如來現義因得自在故行分衛。

「唯，須菩提！如來所入郡國縣邑行分衛時，無數諸天、龍、神、揵沓和、何須倫、迦留羅、真陀羅、摩休勒、釋梵四王，皆隨侍之奉事供養，承佛威神皆發道心。

「又，須菩提！諸天、龍、神、釋梵四王，供養如來，見如來身，道明無邊寂然庠序，心自念言：『至未曾有，如來、至真所宣正典我等咨受，所奉經法愛樂自歸。如來、至真發大道心，以是之故而行分衛。』

「唯，須菩提！如來分衛無數眾人，慕官貪士好財志豪，求端正色慾多眷屬，見佛世尊舍轉輪王出家為道，心自念言：『睹佛大哀詣貧匱家而行分衛，棄世榮祿發無上正真道意，故行分衛。』

「唯，須菩提！諸大尊神、天子、梵天，承佛威神觀見如來，心自念言：『如來常充未曾飢渴，用愍眾生故與眷屬而行分衛，我等慕樂夙夜精進，成至正覺，與眷屬俱而行分衛。』作是念已，發大道意。

「唯，須菩提！若懈怠眾懶惰不勤，見於如來入郡國縣邑州域大邦

【現代漢語翻譯】 現代漢語譯本 九、心中不懷惱怒，普遍憐憫眾生；二十、想著無數的眾生都如同自己的父母；這就是所說的二十種功德。

『如果如來進入郡、國、縣、邑、村落等地方乞食，能讓所有眾生有所見聞，從而發起無上正真道心。而且，須菩提（Subhuti）！世尊以大慈悲心，來教化眾生，解除無數的痛苦，在三界之中隨時救護，如來顯現這種意義是因為已經得到自在，所以才去乞食。

『是的，須菩提（Subhuti）！如來進入郡、國、縣、邑乞食的時候，無數的諸天、龍、神、乾闥婆（Gandharva，天神，以音樂為食）、阿修羅（Asura，一種神道，常與天神作戰）、迦樓羅（Garuda，一種大鳥，是毗濕奴的坐騎）、緊那羅（Kinnara，天神，半人半馬）、摩睺羅伽（Mahoraga，一種蛇神）、釋提桓因（Sakka，忉利天之主）、梵天四王，都跟隨侍奉，進行供養，承受佛的威神之力，都發起了道心。

『而且，須菩提（Subhuti）！諸天、龍、神、釋提桓因（Sakka，忉利天之主）、梵天四王，供養如來，見到如來的身相，明白佛道光明無邊，寂靜而有秩序，心中自己想到：『真是前所未有，如來、至真所宣講的正典，我們恭敬接受，所奉行的經法，我們喜愛並歸順。如來、至真發起了大道心，因此才去乞食。』

『是的，須菩提（Subhuti）！如來乞食，無數的眾人，羨慕官位、貪戀錢財、愛好美色、追求眾多眷屬的人，見到佛世尊捨棄轉輪王的地位出家修道，心中自己想到：『看到佛以大慈悲心前往貧困人家乞食，捨棄世間的榮華富貴，發起無上正真道意，所以才去乞食。』

『是的，須菩提（Subhuti）！諸大尊神、天子、梵天，承受佛的威神之力，看到如來，心中自己想到：『如來常常是充實的，從未有飢餓乾渴，因為憐憫眾生的緣故，與眷屬一起去乞食，我們羨慕並樂於此，日夜精進，成就至正覺悟，與眷屬一起去乞食。』這樣想了之後，就發起了大道意。

『是的，須菩提（Subhuti）！如果懈怠的眾生，懶惰不勤奮，見到如來進入郡、國、縣、邑、州域、大邦

【English Translation】 English version Ninth, the mind does not harbor anger, universally compassionate to all beings; twentieth, thinking of countless beings as one's own parents; this is what is meant by twenty.

'If the Tathagata (如來，another name for Buddha) enters districts, countries, counties, towns, villages, and settlements to go begging for food, it will allow all beings to see and hear, and thus arouse the unsurpassed, true, and right mind of enlightenment. Moreover, Subhuti (須菩提)! The World Honored One, with great compassion, comes to transform beings, relieving countless sufferings, and at all times protects them in the three realms. The Tathagata (如來) manifests this meaning because he has attained freedom, and therefore goes begging for food.'

'Yes, Subhuti (須菩提)! When the Tathagata (如來) enters districts, countries, counties, and towns to beg for food, countless devas (諸天，gods), nagas (龍，dragons), spirits, Gandharvas (乾闥婆，celestial musicians who feed on fragrance), Asuras (阿修羅，demigods who are often in conflict with the devas), Garudas (迦樓羅，mythical birds), Kinnaras (緊那羅，mythical beings, half-human and half-horse), Mahoragas (摩睺羅伽，great serpents), Sakka (釋提桓因，ruler of the Trayastrimsa heaven), and the Four Heavenly Kings of Brahma, all attend to him, serving and making offerings. Receiving the majestic power of the Buddha, they all arouse the mind of enlightenment.'

'Moreover, Subhuti (須菩提)! The devas (諸天), nagas (龍), spirits, Sakka (釋提桓因), and the Four Heavenly Kings of Brahma, making offerings to the Tathagata (如來), seeing the body of the Tathagata (如來), understanding that the path of enlightenment is boundless, peaceful, and orderly, think to themselves: 'This is unprecedented. The true and right teachings proclaimed by the Tathagata (如來), the Truly Enlightened One, we respectfully receive. The sutras and teachings we uphold, we love and return to. The Tathagata (如來), the Truly Enlightened One, has aroused the mind of the great path, and for this reason, he goes begging for food.'

'Yes, Subhuti (須菩提)! When the Tathagata (如來) begs for food, countless people who admire official positions, are greedy for wealth, love beauty, and seek many relatives, seeing the World Honored Buddha renounce the position of a Chakravartin (轉輪王，wheel-turning king) to leave home and cultivate the path, think to themselves: 'Seeing the Buddha, with great compassion, go to poor families to beg for food, abandoning worldly glory and wealth, arousing the unsurpassed, true, and right mind of enlightenment, therefore he goes begging for food.'

'Yes, Subhuti (須菩提)! The great honored gods, devas (天子，heavenly beings), and Brahmas, receiving the majestic power of the Buddha, seeing the Tathagata (如來), think to themselves: 'The Tathagata (如來) is always full and never hungry or thirsty, but out of compassion for beings, he goes begging for food with his retinue. We admire and delight in this, diligently striving day and night, to achieve perfect enlightenment, and go begging for food with our retinue.' Having thought this, they arouse the mind of the great path.'

'Yes, Subhuti (須菩提)! If lazy beings are indolent and not diligent, seeing the Tathagata (如來) enter districts, countries, counties, towns, provinces, and large states

---

，心中歡悅稽首自歸，發平等心慕最正覺。

「唯，須菩提！見諸佛尊終不虛妄，眾人睹聞其音響者，一發意頃以為道本，因是究竟得至滅度，以故如來而行分衛。

「唯，須菩提！如來入郡國縣邑，諸在繫縛閉在牢獄而得解脫，眾生若聞如來名號，承其聖旨自然得解，欲報慈恩發無上正真道意，以是之故而現分衛。

「唯，須菩提！族姓子、族姓女若聞如來功勛之德，嘆詠名稱適承其號，奉上如來肴膳異味，衣被床臥及他異供，敬護父母兄弟姊妹、夫婦子孫，若無因緣，不得故往奉見如來，以故如來入于郡國縣邑而行分衛，心懷踴躍貢上供養，皆發無上正真道意。

「唯，須菩提！其四天王奉如來缽，若貧窮眾少於財寶欲薄佈施者，見如來缽自然而滿；大財富者欲廣施者，見如來缽空因供施佛，皆發無上正真道意，以故如來現行分衛。

「唯，須菩提！假使如來取若干膳悉齊合著，百千億缽還著一缽，不令雜錯各如本故，無數諸天、龍、神、揵沓和、阿須倫、迦留羅、真陀羅、摩休勒，睹于如來變化示現，得未曾有善心生矣，皆發無上正真道意，以是之故而行分衛。

「唯，須菩提！如來身者金剛之數無量福會，如來身者無有生藏及與熟藏，亦無不凈大小之便，不用飢渴而行

【現代漢語翻譯】 現代漢語譯本：心中充滿喜悅，稽首禮拜，自然歸順，發起平等之心，仰慕最正覺悟。

『須菩提（Subhuti，佛陀的弟子）！見到諸佛的尊容，終究不會是虛妄的。眾人聽聞佛的聲音，在一念之間就以此為修道的根本，因此最終能夠達到涅槃寂滅的境界。所以，如來（Tathagata，佛的稱號）才示現行乞。』

『須菩提！如來進入郡國縣邑，那些被束縛、囚禁在牢獄中的眾生得以解脫。眾生如果聽聞如來的名號，秉承如來的聖旨，自然就能得到解脫，想要報答佛的慈悲恩德，就會發起無上正真道意。因此，如來才示現行乞。』

『須菩提！善男子、善女人如果聽聞如來的功德，讚歎歌頌如來的名號，恰好符合如來的稱號，奉獻給如來美味佳餚，衣服、床鋪以及其他供養，恭敬地守護父母兄弟姐妹、夫妻子孫。如果沒有因緣，不能特意前去拜見如來。因此，如來進入郡國縣邑而行乞，人們心中充滿喜悅，貢獻上供養，都發起無上正真道意。』

『須菩提！四大天王奉上如來的缽。如果貧窮的人缺少財寶想要少量佈施，見到如來的缽自然就滿了；大富之人想要廣行佈施，見到如來的缽是空的，因此供養佛，都發起無上正真道意。因此，如來示現行乞。』

『須菩提！假如如來取來許多膳食全部混合在一起，用成百上千億的缽再放回一個缽中，不讓它們混雜錯亂，各自保持原來的樣子。無數的天、龍、神、乾闥婆（Gandharva，天上的樂神）、阿修羅（Asura，一種好戰的神）、迦樓羅（Garuda，一種大鵬金翅鳥）、緊那羅（Kinnara，一種半人半鳥的神）、摩睺羅伽（Mahoraga，一種大蟒神），看到如來的變化示現，生起前所未有的善心，都發起無上正真道意。因此，如來才示現行乞。』

『須菩提！如來的身體是金剛之身，聚集了無量的福德。如來的身體沒有生藏和熟藏，也沒有大小便的不凈之處，不用忍受飢渴而行。』

【English Translation】 English version: Their hearts filled with joy, they bowed their heads in reverence and naturally returned, generating a mind of equality and yearning for the most perfect enlightenment.

'Subhuti (佛陀的弟子, Buddha's disciple)! Seeing the venerable Buddhas is never in vain. Those who hear their voices, in a single moment of thought, take it as the foundation of the path, and thus ultimately attain the state of Nirvana. Therefore, the Tathagata (佛的稱號, Buddha's title) manifests alms-begging.'

'Subhuti! When the Tathagata enters towns, countries, and villages, those who are bound and imprisoned are liberated. If beings hear the name of the Tathagata and follow his sacred teachings, they will naturally be liberated. Desiring to repay his compassionate grace, they generate the intention for unsurpassed, true, and perfect enlightenment. Therefore, the Tathagata manifests alms-begging.'

'Subhuti! If sons and daughters of good families hear of the Tathagata's meritorious virtues, praise and sing his name, which is fitting to his title, and offer the Tathagata delicious food, clothing, bedding, and other offerings, and respectfully care for their parents, siblings, spouses, and children, if there is no karmic connection, they should not deliberately go to see the Tathagata. Therefore, the Tathagata enters towns, countries, and villages to beg for alms, and people, filled with joy, offer their contributions, all generating the intention for unsurpassed, true, and perfect enlightenment.'

'Subhuti! The Four Heavenly Kings offer the Tathagata's bowl. If the poor lack wealth and desire to give a small offering, seeing the Tathagata's bowl, it will naturally be filled. If the wealthy desire to give generously, seeing the Tathagata's bowl empty, they will offer to the Buddha, all generating the intention for unsurpassed, true, and perfect enlightenment. Therefore, the Tathagata manifests alms-begging.'

'Subhuti! Suppose the Tathagata takes many dishes and mixes them all together, then puts hundreds of thousands of millions of bowls back into one bowl, without mixing them up, each remaining as it was originally. Countless devas, dragons, gods, Gandharvas (天上的樂神, celestial musicians), Asuras (一種好戰的神, a warlike deity), Garudas (一種大鵬金翅鳥, a mythical bird), Kinnaras (一種半人半鳥的神, a mythical being, half-human and half-bird), and Mahoragas (一種大蟒神, a great serpent deity), seeing the Tathagata's transformation and manifestation, will have unprecedented good thoughts arise, all generating the intention for unsurpassed, true, and perfect enlightenment. Therefore, the Tathagata manifests alms-begging.'

'Subhuti! The Tathagata's body is like diamond, an accumulation of immeasurable blessings. The Tathagata's body has no organs for digestion or storage, nor any impurities of excretion, and does not need to endure hunger or thirst while walking.'

---

分衛，現有所食不睹所入，而見如來，顯明大慧真正之法皆發道意。

「又，須菩提！若有眾生施如來食，多少粗細甘美不好，所貢上膳在於如來，所種德本所立福祐，不可限量無有邊際，況復廣施受天人福，眾祐不盡至得滅度，以是之故而行分衛。

「又，須菩提！如來一定三昧正受，無數神尊諸天子等，眾梵天王色行天子，見於如來而行分衛不捨三昧，心自念言：『今佛愍哀眾生之故，而行乞食不用饑乏，諸天人民睹斯義利皆發道意，以故如來現行分衛。』

「又，須菩提！如來常懷賢聖自在而行分衛，無有貪嫉亦不飲食，為諸信者，頒宣經道，令出家學，化族姓子女故行分衛。未曾飲食其饑饉者，不能自致至於道德，欲令此等所愿具足，故顯分衛。

「又，須菩提！如來執懷賢聖自行分衛，救諸不賢濟眾掛礙使無所著，令興大道至無極慧。

「又，須菩提！如來愍念將來之世邊地諸國，故行分衛，得無後世不通道法長者梵志，心自念言：『此等聖師不行分衛，弟子何故橫行乞食？』見諸比丘及比丘尼懷恚不喜。由是之故，佛現分衛。心自念言：『佛無上尊愍眾分衛，弟子法之因供咨嗟，手自斟酌施與比丘，此等學士承佛至教而行分衛。』見之欣然，供養一切比丘、比丘尼。以故

【現代漢語翻譯】 現代漢語譯本 分衛（Pindapata，托缽乞食），現在所食之物並未親眼見到其來源，卻能見到如來（Tathagata，佛陀），這顯明瞭大智慧的真正佛法，皆能啓發修道之心。

『又，須菩提（Subhuti，佛陀的弟子）！若有眾生供養如來食物，無論多少、粗細、甘美與否，凡是進獻給如來的上等膳食，所種下的德行根本，所建立的福佑，都是不可估量、沒有邊際的。更何況是廣泛佈施，接受天人和樂的福報，各種福佑無窮無盡，直至最終獲得涅槃（Nirvana，解脫）。因此之故，如來才實行分衛。』

『又，須菩提！如來處於一定的三昧（Samadhi，禪定）正受之中，無數神祇、天子等，以及眾梵天王（Brahma，色界天之主）、色行天子，見到如來在行分衛時，也不捨棄三昧，心中暗自思忖：『如今佛陀憐憫眾生的緣故，才實行乞食，並非因為飢餓。諸天人民見到這其中的義理和利益，都能啓發修道之心。』因此，如來才示現行分衛。』

『又，須菩提！如來常常懷著賢聖的自在之心而行分衛，沒有貪婪和嫉妒，也不（特別爲了自己）飲食，而是爲了給信徒們宣講經道，讓他們出家學習，教化族姓子女，所以才行分衛。如果未曾經歷過飢餓的人，不能自己達到道德的境界，爲了讓這些人所希望的都能圓滿具足，所以才顯現分衛。』

『又，須菩提！如來執持著賢聖之心，親自實行分衛，救濟那些不賢之人，救助眾生的掛礙，使他們沒有執著，從而興起大道，達到無極的智慧。』

『又，須菩提！如來憐憫未來世邊遠地區的國家，所以才行分衛，以免後世不信奉佛法的長者和婆羅門（Brahmana，印度教祭司），心中暗自思忖：『這些聖師都不實行分衛，弟子們為何要到處乞食？』從而對諸比丘（Bhiksu，男性出家人）及比丘尼（Bhiksuni，女性出家人）懷有怨恨，心生不悅。因為這個緣故，佛陀才示現分衛。他們心中會想：『佛陀是無上尊者，憐憫眾生而行分衛，弟子們傚法佛陀的因緣，應該恭敬供養。』於是親手斟酌，施捨給比丘們，認為『這些學士是秉承佛陀的教誨而行分衛。』見到此情此景，他們會感到欣然，從而供養一切比丘、比丘尼。因此，如來才行分衛。』

【English Translation】 English version Pindapata (alms-begging), now what is eaten is not seen where it comes from, but the Tathagata (the Buddha) is seen, revealing the true Dharma of great wisdom, all of which inspires the aspiration for enlightenment.

『Furthermore, Subhuti (a disciple of the Buddha)! If sentient beings offer food to the Tathagata, whether it is much or little, coarse or fine, delicious or not, whatever superior food is offered to the Tathagata, the roots of virtue planted, the blessings established, are immeasurable and without limit. How much more so to give widely, receiving the blessings of gods and humans, with inexhaustible blessings until Nirvana (liberation) is attained. Therefore, the Tathagata practices Pindapata.』

『Furthermore, Subhuti! The Tathagata, being in a certain Samadhi (meditative state) of right reception, countless deities, such as gods and celestial beings, as well as the Brahma (lord of the Form Realm) kings and celestial beings of the Form Realm, seeing the Tathagata practicing Pindapata, do not abandon Samadhi, thinking to themselves: 『Now the Buddha, out of compassion for sentient beings, practices alms-begging, not because of hunger. When gods and people see the meaning and benefit of this, they all aspire to enlightenment.』 Therefore, the Tathagata manifests the practice of Pindapata.』

『Furthermore, Subhuti! The Tathagata always practices Pindapata with the freedom of a sage, without greed or jealousy, and does not eat (particularly for himself), but to proclaim the Dharma to believers, to encourage them to leave home and study, and to transform the sons and daughters of noble families, therefore practicing Pindapata. Those who have never experienced hunger cannot attain morality on their own. To fulfill the wishes of these people, the Tathagata manifests Pindapata.』

『Furthermore, Subhuti! The Tathagata upholds the heart of a sage, personally practicing Pindapata, saving the unwise, helping beings overcome obstacles, freeing them from attachments, and thus promoting the Great Way to limitless wisdom.』

『Furthermore, Subhuti! The Tathagata, out of compassion for the countries in remote regions in the future, practices Pindapata, lest in later generations elders and Brahmanas (Hindu priests) who do not believe in the Dharma think to themselves: 『These holy teachers do not practice Pindapata, why should their disciples go begging everywhere?』 Thus, they harbor resentment and displeasure towards the Bhiksus (male monastics) and Bhiksunis (female monastics). For this reason, the Buddha manifests Pindapata. They will think: 『The Buddha is the Supreme One, practicing Pindapata out of compassion for beings, the disciples follow the Buddha's example and should be respectfully offered to.』 Thus, they will personally pour and give to the Bhiksus, thinking that 『these scholars are practicing Pindapata following the Buddha's teachings.』 Seeing this, they will be delighted and offer to all Bhiksus and Bhiksunis. Therefore, the Tathagata practices Pindapata.』

---

如來而現分衛。

「又，須菩提！諸王帝主、太子、長者、梵志、大臣、百官諸子，見於如來、無上正真不乞食者，若有眾人信樂道法，棄家行學而作沙門恥于分衛：『我等家門姓貴豪尊出為沙門，反從庶民貧家下劣乞分衛乎？』以故如來現行分衛。心自念言：『如來大德猶如虛空，愍行分衛，況我等乎？念此不慚，哀諸下劣，樂行分衛。』

「又，須菩提！如來普隨世間習俗而勸化之，因其勸樂各從眾生，應受化律而授道教，如來各隨而建立之，緣其方便未曾饑虛，無有眾患飢渴之難，不以羸劣，無有慳嫉，無有眾惡，決諸疑網。如是，須菩提！如來以此無量方便欲救眾生，故行分衛，度眾闇塞使見道明。」

女謂須菩提：「賢者寧能以是隨時方便用斯大哀，如此眾祐，建修清凈，行分衛乎？」

須菩提答曰：「姊！我不堪任，猶如一切野狐貍兔眾鹿么蟲，不能當任師子獸王，不能獨步，而現其前師子吼也。如是一切聲聞、緣覺之乘，不任如來威神禮節善權方便，普安一切大慈大哀。」

女說此善權方便如來大哀時，其女父母長者，家中大小及余長者，來入舍中聞所說法，二萬八千人，皆發無上正真道意。

順權方便經卷上 大正藏第 14 冊 No. 0565 順權方

【現代漢語翻譯】 現代漢語譯本 如來示現分衛（bhikṣācāra，托缽乞食）。

『又，須菩提（Subhūti）！諸王、帝主、太子、長者（gṛhapati，富有的居士）、梵志（brāhmaṇa，婆羅門）、大臣、百官諸子，見到如來、無上正真（anuttarā samyaksaṃbodhi，無上正等正覺）不乞食，如果有人信樂道法，捨棄家庭修行學道而作為沙門（śrāmaṇa，出家修行者），卻恥于分衛：『我們這些家門顯貴的人出家為沙門，反而要向庶民、貧家、下等人乞討食物嗎？』因此如來示現行分衛。心中這樣想：『如來的大德猶如虛空，尚且慈悲地行分衛，何況我們呢？』想到這裡就不會感到慚愧，憐憫那些地位低下的人，樂於行分衛。

『又，須菩提！如來普遍隨順世間的習俗而勸導教化，因為勸導他們樂於各自跟隨眾生，應接受教化的規律而授予道教，如來各自隨順而建立他們，憑藉這種方便，未曾感到飢餓，沒有各種疾病飢渴的苦難，不會因此而衰弱，沒有慳吝嫉妒，沒有各種惡行，解決各種疑惑。』如此，須菩提！如來用這種無量方便想要救度眾生，所以行分衛，度化那些愚昧閉塞的人，使他們見到真理的光明。

女子對須菩提說：『賢者您能用這種隨時應變的方便，運用這種大慈悲，如此廣大的福佑，建立清凈的修行，行分衛嗎？』

須菩提回答說：『姊姊！我不堪勝任，就像一切野狐貍、兔子、眾鹿、小蟲，不能勝任師子獸王，不能獨自行走，而顯現出師子吼。像這樣，一切聲聞（śrāvaka，聽聞佛法而悟道者）、緣覺（pratyekabuddha，獨自悟道者）之乘，不能勝任如來的威神禮節、善巧方便，普遍安樂一切的大慈大悲。』

女子說出這種善巧方便、如來大慈悲的時候，她的父母、長者，家中大小以及其他長者，來到舍中聽聞所說的法，二萬八千人，都發起了無上正真道意（anuttarā samyaksaṃbodhi citta，無上正等正覺之心）。

順權方便經卷上

【English Translation】 English version The Tathāgata Manifesting Alms-Seeking.

『Furthermore, Subhūti! When kings, emperors, crown princes, householders (gṛhapati, wealthy laymen), Brahmins (brāhmaṇa), ministers, and sons of various officials see the Tathāgata, the Unsurpassed Perfect Enlightenment (anuttarā samyaksaṃbodhi), not begging for food, if there are people who believe in and delight in the Dharma, abandon their homes to practice and study the Way, and become śrāmaṇas (śrāmaṇa, renunciates), but are ashamed of alms-seeking: 『We, from noble and honorable families, have become śrāmaṇas, yet we must beg for food from commoners, poor families, and the lowly?』 Therefore, the Tathāgata manifests alms-seeking. He thinks to himself: 『The Tathāgata's great virtue is like the void, yet he compassionately practices alms-seeking, how much more so should we?』 Thinking this, they will not feel ashamed, but will have compassion for those of low status and will gladly practice alms-seeking.』

『Furthermore, Subhūti! The Tathāgata universally follows the customs of the world to exhort and transform them, because he exhorts them to delight in following sentient beings, to accept the rules of those who should be transformed, and to impart the teachings of the Way. The Tathāgata establishes them accordingly, and through this skillful means, they never feel hunger, do not suffer from various diseases or the difficulties of hunger and thirst, do not become weak, do not have stinginess or jealousy, do not have various evil deeds, and resolve all doubts.』 Thus, Subhūti! The Tathāgata uses these immeasurable skillful means to save sentient beings, therefore he practices alms-seeking, to liberate those who are ignorant and closed-minded, and to enable them to see the light of the Way.

The woman said to Subhūti: 『Venerable one, are you able to use this expedient means that adapts to the times, to employ this great compassion, such vast blessings, to establish pure practice, and to practice alms-seeking?』

Subhūti replied: 『Sister! I am not capable, just as all wild foxes, rabbits, deer, and small insects cannot be the match for the lion king, cannot walk alone, and cannot manifest the lion's roar before it. Likewise, all vehicles of śrāvakas (śrāvaka, hearers of the Dharma) and pratyekabuddhas (pratyekabuddha, solitary Buddhas) are not capable of the Tathāgata's majestic power, etiquette, skillful means, and universal peace, great compassion, and great pity.』

When the woman spoke of this skillful means and the Tathāgata's great compassion, her parents, the householder, the members of the household, and other householders came into the house to hear the Dharma that was being spoken. Twenty-eight thousand people all generated the mind of Unsurpassed Perfect Enlightenment (anuttarā samyaksaṃbodhi citta).

Sūtra on Skillful Means, Volume 1

---

便經

順權方便經卷下

西晉月支三藏竺法護譯

假號品第四

於是，須菩提謂女言：「姊寧出門有夫婿乎？」

其女答曰：「賢者！唯聽，我夫非一。所以者何？假使眾生好樂勤修放逸自恣，亦能奉順善權方便，斯等眾生皆我夫主。」

須菩提問：「姊！何謂好樂順權方便？」

其女答曰：「唯，須菩提！或有眾生先以一切欲樂之樂而娛樂之，然後乃勸化以大道，若以眾生因其愛慾而受律者，輒授愛慾悅樂之事，從是已去，現其離別，善權方便，隨時而化。」

須菩提問：「姊！如來從始以何好樂？隨其時宜不違法教？」須菩提謂女曰：「如來、至真未曾教人隨愛慾也。」

其女答曰：「賢者不聞乎？如來法教，若有比丘，隨心所好衣食床臥具，病瘦醫藥，慈心之種乞丐諸家，所到居業，與其同等志所慕樂，和上教師追學務訓因化入道。」

須菩提報曰：「唯然，如姊今者來言。」

女曰：「以是之故，賢者當了如來聽之，隨其時宜，不違所樂，以斯善權而濟度之。」

須菩提問女：「眾生之類，以何善權樂隨類教？」

其女答曰：「可數三千世界所有星宿，我所開化隨欲所度眾生之限，使發無上正真道意不可稱計。」

【現代漢語翻譯】 現代漢語譯本 《便經》

《順權方便經》卷下

西晉月支三藏竺法護譯

假號品第四

於是，須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）問那位女子：『您出門有丈夫嗎？』

那位女子回答說：『賢者！請聽我說，我的丈夫不止一個。為什麼呢？假使眾生喜歡勤奮修行，卻又放逸自恣，但也能奉行順應善巧方便之法，這些眾生都是我的丈夫。』

須菩提問：『您說的喜歡順應善巧方便是什麼意思呢？』

那位女子回答說：『是的，須菩提！有些眾生，先用一切欲樂之樂來娛樂他們，然後再勸化他們走上大道。如果因為眾生喜愛慾望而接受戒律，就先給予他們愛慾的快樂，然後逐漸讓他們明白愛慾的離別之苦，用善巧方便，隨時教化他們。』

須菩提問：『如來（Tathagata，佛陀的稱號之一）最初以什麼愛好來隨順時宜，而不違背佛法教義呢？』須菩提對女子說：『如來、至真（佛陀的稱號）從未教人隨順愛慾啊。』

那位女子回答說：『賢者難道沒聽說嗎？如來的教法是，如果有比丘（bhiksu，佛教出家男眾），隨心所好地得到衣食、床臥具、病時的醫藥，以慈悲之心向各家乞討，所到的地方，與當地人同等生活，志向慕樂，和上（Upadhyaya，親教師）和教師（Acharya，軌範師）追隨學習，努力訓導，因此感化他們進入佛道。』

須菩提回答說：『是的，正如您現在所說。』

女子說：『因此，賢者應當明白，如來聽任眾生隨順時宜，不違揹他們的喜好，用這種善巧方便來救度他們。』

須菩提問女子：『眾生之類，用什麼善巧方便樂於隨順各類教化呢？』

那位女子回答說：『即使能數清三千世界所有的星宿，我所開化、隨順慾望而度化的眾生數量，發起無上正真道意的人數，也是不可稱量計算的。』

【English Translation】 English version The Sutra of Expediency

The Sutra of Skillful Means, Volume 2

Translated by Dharmaraksa of the Yuezhi during the Western Jin Dynasty

Chapter 4: Assumed Names

Then, Subhuti (one of the Buddha's ten great disciples, known for understanding emptiness) asked the woman, 'Do you have a husband when you go out?'

The woman replied, 'Virtuous one! Please listen, I have more than one husband. Why? If beings enjoy diligently cultivating but are also indulgent and unrestrained, yet can follow skillful means, then these beings are all my husbands.'

Subhuti asked, 'What do you mean by enjoying following skillful means?'

The woman replied, 'Yes, Subhuti! Some beings are first entertained with all kinds of sensual pleasures, and then they are encouraged to follow the Great Path. If beings accept the precepts because of their love of desire, they are first given the pleasures of desire, and then gradually shown the suffering of separation from desire, using skillful means to teach them at the appropriate time.'

Subhuti asked, 'From the beginning, what did the Tathagata (one of the Buddha's titles) enjoy that was in accordance with the times and did not violate the Dharma?' Subhuti said to the woman, 'The Tathagata, the Perfectly Enlightened One, has never taught people to indulge in desire.'

The woman replied, 'Virtuous one, have you not heard? The Tathagata's teaching is that if a bhiksu (Buddhist monk) obtains clothing, food, bedding, and medicine for illness according to his liking, begs from various families with a compassionate heart, and lives in the same way as the local people wherever he goes, sharing their aspirations and joys, and if the Upadhyaya (preceptor) and Acharya (teacher) follow and diligently train him, thus influencing him to enter the Buddhist path.'

Subhuti replied, 'Yes, that is as you say now.'

The woman said, 'Therefore, virtuous one, you should understand that the Tathagata allows beings to follow what is appropriate for the time, without violating their preferences, and uses these skillful means to save them.'

Subhuti asked the woman, 'What skillful means do beings enjoy that allow them to be taught according to their kind?'

The woman replied, 'Even if one could count all the stars in the three thousand worlds, the number of beings I have enlightened and saved according to their desires, and the number of those who have developed the intention for unsurpassed, perfect enlightenment, would be immeasurable.'

---

須菩提問：「姊！以何方便令人歡樂？」

其女答曰：「或有眾生樂於梵天，我修梵行隨無量禪，欣然志安從樂授之，然後乃化勸佛大道。或慕帝釋，現天帝位甚可愛樂，示斯自在無常之法，因而勸化發大道意。或有眾生，慕好諸天、龍、神、揵沓和、阿須倫、迦留羅、真陀羅、摩睺勒，我悉示之斯位所樂，然後現變皆虛不實，勸化各使發大道意。或有慕樂轉輪王位，或有慕樂大臣、百官、州牧、郡守、令長、四征公卿、君子、梵志、工師、細民，或有好樂於色聲香味細滑法，或樂華香安息涂香衣服幡蓋大幢，或好金銀明月真珠水精琉璃硨磲碼瑙白玉珍琦，如是所樂不可計量若干品業，或有好樂鼓舞歌戲淫樂悲聲若干種伎，我則隨意取令充飽各得所愿，然後爾乃勸發道意度脫眾生，隨上中下各使得所。」

須菩提問女曰：「姊當知之，欲得求習於賢聖道則為陰蓋，無所求法乃無所閡，一人得入隨受律化，離於因緣得未曾有，所作甚難。菩薩大士所為無量，乃以是法造無上業，為眾生故彼以斯法周化眾生，得順法律，我代欣慶。」

時有二尊者子，俱來會彼門前中庭聽所演法，見其女姊宣說宿本所可樂行，順權方便所開化眾，勸于無上正真之道。

時二童子謂尊者須菩提：「仁者！勿以己身

【現代漢語翻譯】 現代漢語譯本 須菩提問：『姊姊！用什麼方法能使人感到快樂呢？』 那位女子回答說：『有的眾生喜歡梵天，我就修習梵行，隨著無量的禪定，欣然安穩地將快樂給予他們，然後才勸化他們走上佛的大道。有的眾生羨慕帝釋天，我就顯現天帝的尊位，非常可愛快樂，向他們展示這種自在也是無常的道理，因而勸化他們發起追求大道的意願。有的眾生羨慕諸天、龍、神、乾闥婆（Gandharva，天上的樂神）、阿修羅（Asura，非天）、迦樓羅（Garuda，金翅鳥）、緊那羅（Kinnara，歌神）、摩睺羅伽（Mahoraga，大蟒神）等，我就全部向他們展示這些位置所能帶來的快樂，然後顯現這些變化都是虛幻不實的，勸化他們各自發起追求大道的意願。有的眾生羨慕轉輪王的地位，有的眾生羨慕大臣、百官、州牧、郡守、縣令、四征公卿、君子、婆羅門、工匠、百姓，有的眾生喜歡美好的色、聲、香、味、細滑的觸感，有的眾生喜歡鮮花、香料、安息香、涂香、衣服、幡蓋、大幢，有的眾生喜歡金銀、明月、珍珠、水晶、琉璃、硨磲、瑪瑙、白玉等珍奇寶物，像這樣他們所喜歡的，不可計量，有各種各樣的品類。有的眾生喜歡鼓舞、歌唱、戲曲、淫樂、悲傷的音樂等各種各樣的技藝，我就隨意地讓他們得到滿足，各自得到他們所希望的，然後才勸發他們追求道意，度脫眾生，根據他們上、中、下的根器，各自讓他們得到相應的利益。』 須菩提問那位女子說：『姊姊您要知道，想要學習賢聖之道，如果有所求，反而會被陰蓋所遮蔽；如果無所求，那就沒有什麼阻礙了。一個人能夠進入聖道，隨著所受的戒律教化而改變，脫離了因緣的束縛，得到前所未有的境界，所做的事情非常困難。菩薩大士所做的事情是無量的，因此用這種方法創造無上的功業，爲了眾生的緣故，他們用這種方法普遍地教化眾生，使他們能夠順應佛法的規律，我為此感到欣慰和慶幸。』 當時有兩位尊者之子，一起來到她家門前的中庭，聽她演說佛法，看到這位女子宣說過去世所喜愛的行為，順應權巧方便來開導教化眾生，勸導他們走上無上正真之道。 當時兩位童子對尊者須菩提說：『仁者！不要用自己的想法……』

【English Translation】 English version Subhuti asked: 'Sister! What means do you use to bring joy to people?' The woman replied: 'Some beings delight in Brahma, so I cultivate Brahma-like conduct, following immeasurable meditations, and joyfully and peacefully grant them that pleasure. Then I encourage them to embark on the great path of the Buddha. Some admire Indra (帝釋, the ruler of the gods), so I manifest the position of the heavenly king, which is very lovely and delightful, showing them that this freedom is also impermanent, thereby encouraging them to generate the aspiration for the great path. Some beings admire the various devas (諸天, gods), nagas (龍, dragons), gandharvas (乾闥婆, celestial musicians), asuras (阿修羅, demigods), garudas (迦樓羅, mythical birds), kinnaras (緊那羅, mythical beings, part human and part horse), and mahoragas (摩睺羅伽, great serpents). I show them all the pleasures of these positions, and then reveal that these transformations are all illusory and unreal, encouraging each of them to generate the aspiration for the great path. Some admire the position of a Chakravartin (轉輪王, wheel-turning king), some admire ministers, officials, governors, prefects, magistrates, the Four Conquering Dukes, gentlemen, Brahmins (梵志, priests), artisans, and common people. Some delight in beautiful forms, sounds, smells, tastes, and fine, smooth sensations. Some delight in flowers, incense, benzoin, scented oils, clothing, banners, and large canopies. Some delight in gold, silver, bright moons, pearls, crystal, lapis lazuli, conch shells, agate, white jade, and other precious and rare treasures. Their delights are immeasurable, with various kinds of activities. Some delight in drumming, dancing, singing, lewd music, and sorrowful sounds, with various kinds of skills. I then freely satisfy them, allowing each to obtain what they desire, and then encourage them to generate the aspiration for the path, liberating beings, according to their superior, middling, or inferior capacities, allowing each to obtain what is appropriate.' Subhuti asked the woman: 'Sister, you should know that if one seeks to learn the path of the wise and noble, then seeking itself becomes a hindrance. If one seeks nothing, then there is no obstruction. If one person can enter the path, changing according to the precepts and teachings they receive, and departing from the bonds of causality, they will attain something never before experienced, and what they do will be very difficult. The actions of Bodhisattva Mahasattvas (菩薩大士, great beings) are immeasurable, and they use this method to create unsurpassed karma. For the sake of beings, they use this method to universally teach and transform beings, enabling them to accord with the laws of the Dharma, and I rejoice and celebrate this on their behalf.' At that time, two sons of venerable ones came together to the courtyard in front of her door to listen to her expounding the Dharma, and saw this woman proclaiming the practices she had delighted in in past lives, skillfully and expediently guiding and transforming beings, and encouraging them to embark on the unsurpassed, true, and correct path. At that time, the two boys said to the Venerable Subhuti: 'Benevolent one! Do not use your own thoughts...'

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之智度他人慧。于須菩提所趣云何？螢火之光寧能照己身掌乎？除其冥耶？」

須菩提答曰：「族姓子！其螢火光明不足名，這可照掌耶！」

「如是，須菩提！學聲聞乘族姓、女族姓子，德薄智鮮，光耀功勛慧明樂，一思不遠得致寂滅，猶如劫燒其恒河水泉源諸流寧能滅乎？」

須菩提曰：「正使一切百千巨億大海江河眾水，不能消滅劫燒盛火，況復江水大河流乎？」

其女答曰：「如是，須菩提！諸菩薩眾智慧光明不可限量，功德威耀而不可計，假使菩薩江河沙劫，以五所欲而自娛樂不可盡極。菩薩智慧光明功德，威耀回邈巍巍無量。猶如須菩提，貧匱之士得疾甚困，醫來治之應病與藥，從其輕重莫不除愈，其藥易得，薄德之士獨自遭苦困而得安。所以者何？用財不豐。

「如是，須菩提！諸聲聞乘行止之德少欲無貪，處在閑居去于慳嫉，所知甚少墮一切惱，爾乃得致漏盡意解，當作是觀。

「唯，須菩提！如貧匱士得見療治困而得愈，謂聲聞乘之解脫也。猶大國王頂有威相，而得疾病，醫來療之，以帝王藥應病療治，其藥色妙香美，向面面愈項頤悉安，身無眾患諸味具足，帝王財寶華香雜香搗香薰身，以眾伎樂自然為鳴，帝王將無恐懼以用懷憂。」

答曰：「不也

【現代漢語翻譯】 現代漢語譯本：以智慧衡量他人的智慧，對於須菩提所追求的境界來說怎麼樣呢？螢火蟲的光亮難道能夠照亮自己的手掌嗎？能夠驅除黑暗嗎？' 須菩提回答說：'善男子！螢火蟲的光明微不足道，怎麼能照亮手掌呢！' '是的，須菩提！學習聲聞乘的善男子、善女人，德行淺薄，智慧稀少，所追求的光耀、功勛、智慧光明和快樂，都只著眼於短暫的寂滅，就像劫火焚燒時，恒河的水源和支流能夠熄滅它嗎？' 須菩提說：'即使是一切百千巨億的大海江河之水，也不能消滅劫火的猛烈燃燒，更何況是江河之水呢？' 那位女子說：'是的，須菩提！諸位菩薩的智慧光明不可估量，功德威嚴光耀不可計數，即使菩薩經歷江河沙數般的劫數，以五種慾望來自我娛樂也無法窮盡。菩薩的智慧光明功德，威嚴光耀迴旋邈遠，巍峨無量。就像須菩提，貧困的人得了重病非常困苦，醫生來醫治他，根據病情給予藥物，無論輕重都能痊癒，這種藥容易得到，德行淺薄的人獨自遭受困苦而得到安寧。這是為什麼呢？因為花費的錢財不多。' '是的，須菩提！諸位聲聞乘的修行，行為止息的德行少欲無貪，安住在閑靜的地方遠離慳吝嫉妒，所知甚少而墮入一切煩惱，最終才得以證得漏盡意解，應當這樣看待。' '是的，須菩提！就像貧困的人得到醫治，從困境中痊癒一樣，這就是聲聞乘的解脫。又像偉大的國王頭頂具有威嚴的相貌，卻得了疾病，醫生來醫治他，用帝王級別的藥物根據病情進行治療，那藥物色澤美妙，香氣芬芳，向著面部，面部痊癒，頸部下巴都安適，身上沒有各種疾病，各種美味都具備，帝王用財寶、華香、雜香、搗香薰身，用各種伎樂自然地演奏，帝王將不會因為使用這些而感到恐懼，也不會因此而感到憂愁。' 回答說：'不會的。'

【English Translation】 English version: 'How does the wisdom to measure the wisdom of others compare to what Subhuti (須菩提, a leading disciple of the Buddha known for his understanding of emptiness) seeks? Can the light of a firefly illuminate one's own palm? Can it dispel darkness?' Subhuti (須菩提) replied: 'O son of good family! The light of a firefly is not worth mentioning; how can it illuminate a palm!' 'So it is, Subhuti (須菩提)! Those sons and daughters of good family who study the Sravaka Vehicle (聲聞乘, the vehicle of the disciples), are of meager virtue and scarce wisdom. The glory, merit, wisdom, light, and joy they seek are focused on a brief quiescence. Just as when a kalpa (劫, an immense period of time) is consumed by fire, can the sources and streams of the Ganges River extinguish it?' Subhuti (須菩提) said: 'Even if all the waters of hundreds of thousands of millions of great oceans and rivers could not extinguish the raging fire of a kalpa (劫), how much less could the waters of rivers and great streams?' The woman said: 'So it is, Subhuti (須菩提)! The wisdom and light of the Bodhisattvas (菩薩, beings on the path to Buddhahood) are immeasurable, and their meritorious power and glory are incalculable. Even if a Bodhisattva (菩薩) were to indulge in the five desires for as many kalpas (劫) as there are sands in the Ganges River, it would not be exhausted. The Bodhisattva's (菩薩) wisdom, light, merit, power, and glory are vast, lofty, and immeasurable. It is like, Subhuti (須菩提), a poor and destitute person who becomes severely ill and suffers greatly. A doctor comes to treat him, prescribing medicine according to his condition, and whether the illness is light or severe, it is cured. This medicine is easily obtained, and the person of meager virtue suffers alone and finds peace. Why is this? Because the cost is not great.' So it is, Subhuti (須菩提)! The conduct and virtue of those who practice the Sravaka Vehicle (聲聞乘) is to be content with little and without greed, dwelling in quiet places, and abandoning stinginess and jealousy. Knowing very little, they fall into all kinds of afflictions, and only then do they attain the exhaustion of outflows and liberation of mind. This is how it should be viewed.' 'Yes, Subhuti (須菩提)! Just as a poor person is healed and recovers from suffering, so is the liberation of the Sravaka Vehicle (聲聞乘). It is like a great king with an imposing appearance who falls ill. A doctor comes to treat him, using royal medicine to cure his illness. The medicine is of exquisite color and fragrance, and as it is applied to his face, his face is healed, and his neck and chin are comfortable. His body is free from all ailments, and all flavors are complete. The king uses treasures, fragrant flowers, mixed incense, and pounded incense to perfume his body, and various musical instruments play naturally. The king will not be afraid to use these things, nor will he be worried about them.' He replied: 'No.'

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！若干品藥常服治病，以眾伎樂而自娛樂，並娛一切至使疾病除愈永安。」

「如是，須菩提！或有菩薩以所娛樂善權方便，好於一切道法之樂，而自娛樂己心修行，皆以一切普安道乘，逮至無上正真之道為最正覺。

「唯，須菩提！以是之故，如醫療治病，菩薩如是現智慧時而開化之。又，須菩提！以五所欲用本無故而無所住，其在是忍能自曉了，我何所造？以五所樂無有福祚，橫為功勛不可逮致悉無所有，斯一切智逮無所得亦無名勛，若斯忍者己身達想，何謂有道？何謂無道？五陰空寂然亦空，以逮忍者則無所欲，患厭己欲悉無所樂無所求習，乃曰志道。五陰奔逸不能定意，是則無道。」

於是，尊者須菩提問：「二尊者子！今此女人與仁何親？」

二尊者子俱共叉手，說斯頌曰：

「是我之父母，　　斯慈施弘安， 　此家室親厚，　　亦無上世尊， 　以是威德故，　　而致諸功勛， 　如是合集行，　　緣脫無數苦。 　頒宣此經法，　　普具眾行業， 　施吾道慧樂，　　心行於空無， 　因敷演經法，　　悉周遍精進， 　加我等法樂，　　訓誨于空行。 　棄捨於家居，　　猶火燒骨體， 　以用斯方便，　　損裂眾結網， 　為蚖蛇所嚙，　　滅除眾毒害， 　其貪慾

【現代漢語翻譯】 現代漢語譯本： 『服用多種藥物來治療疾病，用各種伎樂來讓自己娛樂，並且娛樂一切眾生，使他們的疾病消除痊癒，永遠安樂。』 『是的，須菩提（Subhuti）！或者有菩薩以所娛樂的善巧方便，喜愛一切道法之樂，來娛樂自己的心，修行，都以一切普安道乘，達到無上正真之道為最正覺。』 『是的，須菩提（Subhuti）！因為這個緣故，就像醫療治病一樣，菩薩這樣展現智慧時而開化眾生。又，須菩提（Subhuti）！以五種慾望的本性是空無的緣故而無所執住，能夠忍耐的人能夠自己明白，我造作了什麼？以五種快樂沒有福報，強行為之的功勛不可達到，最終一無所有，這種一切智達到無所得，也沒有名聲功勛，如果這樣忍耐的人自己通達實相，什麼叫做有道？什麼叫做無道？五陰（Skandha）空寂然也是空，達到忍耐的人就沒有慾望，厭惡自己的慾望，沒有快樂沒有所求所習，這才叫做志道。五陰（Skandha）奔逸不能安定心意，這就是無道。』 於是，尊者須菩提（Subhuti）問：『二位尊者子！現在這位女人和你們有什麼親屬關係？』 二位尊者子一同合掌，說了這首頌： 『是我的父母，這慈悲施予弘大安樂， 這家庭親密厚重，也是無上世尊， 以這種威德的緣故，而成就各種功勛， 這樣合集修行，因緣解脫無數痛苦。 頒佈宣揚此經法，普遍具備各種行業， 施予我們道慧之樂，心行於空無， 因為敷演經法，全部周遍精進， 加持我們法樂，訓誨于空行。 棄捨於家居，猶如火燒骨體， 以使用這種方便，損裂各種結網， 被蚖蛇所嚙咬，滅除各種毒害， 那貪慾

【English Translation】 English version: 'To take various medicines regularly to cure diseases, to entertain oneself with various kinds of music, and to entertain all beings, so that their diseases are eliminated and healed, and they are forever peaceful and happy.' 'So it is, Subhuti! Or there may be Bodhisattvas who, with skillful means of entertainment, delight in the joy of all Dharma practices, to entertain their own minds and cultivate themselves, all with the universally peaceful vehicle of the Path, reaching the supreme and true Path as the most perfect enlightenment.' 'Yes, Subhuti! For this reason, just as medical treatment cures diseases, Bodhisattvas manifest wisdom in this way to enlighten beings. Moreover, Subhuti! Because the nature of the five desires is empty, they are without attachment. Those who can endure can understand for themselves, what have I created? Because the five pleasures have no blessings, the merits achieved by force cannot be attained, and ultimately there is nothing. This omniscience reaches non-attainment, and there is no fame or merit. If such an enduring person understands the true nature of themselves, what is called having the Path? What is called not having the Path? The five Skandhas (Skandha) are empty and still, and also empty. Those who attain endurance have no desires, detest their own desires, have no joy, no seeking, no habits, and this is called aspiring to the Path. The five Skandhas (Skandha) run wild and cannot স্থির the mind, this is without the Path.' Then, Venerable Subhuti (Subhuti) asked: 'Two venerable sons! What is the relationship between this woman and you?' The two venerable sons together put their palms together and spoke this verse: 'She is my mother and father, this compassion bestows great peace, This family is close and intimate, and also the supreme World Honored One, Because of this majestic virtue, various merits are achieved, Thus gathering and practicing, the causes and conditions liberate countless sufferings. Promulgating and proclaiming this Sutra Dharma, universally possessing various industries, Bestowing upon us the joy of the wisdom of the Path, the mind acts in emptiness, Because of expounding the Sutra Dharma, all are universally diligent, Blessing us with the joy of the Dharma, instructing in the practice of emptiness. Abandoning the home, like fire burning bones, Using this expedient means, breaking and tearing various nets of knots, Being bitten by the snake, eliminating various poisons, That greed

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如是，　　恩愛之所傷。 　如人火所災，　　有來救火厄， 　塵勞熱若斯，　　能脫淫慾難。 　曉了諸法義，　　而消大恐畏， 　以斷此諸難，　　明智所解脫。 　吾不慕貪慾，　　以義解智慧， 　諸義無有義，　　所謂世間欲。」

爾時，賢者須菩提問其女曰：「姊以何所善權方便，而不棄捨一切眾生，隨時之宜悉開化之？又有仁者當曉此意，女人在世多慕欲樂，而不以厭逾于男子，女人情興好於欲樂，以故菩薩行權方便而導引之，故現女像因教誨之，男子之身不可現入貴人淫女。」

須菩提問：「今姊何故女人之像化眾女人乎？于彼世時轉女菩薩，現女人像須臾一時，由十二年現其像貌，為尊者子清凈衣被著男子服？」

問：「須菩提！仁為凡夫從學致乎？」

須菩提答曰：「吾非學也，亦非凡夫。」

其女報曰：「如是，如是！唯，須菩提！我無所持。」

時尊者子念：「須菩提若斯成就深妙智慧菩薩之業，修平等行，以是相問。」

時族姓子知須菩提心之所念，謂須菩提：「我以斯問：『唯，須菩提！云何漏盡？分別部居意之所歸？』」

須菩提答曰：「吾非漏盡。」

女又問曰：「何謂其漏不盡去來今現在？過去已盡，當來未至，現

【現代漢語翻譯】 現代漢語譯本 是這樣，恩愛帶來的是傷害。 就像人遭遇火災一樣，有人前來救助脫離火的災難， 塵世的煩惱就像這火的熱度一樣，能夠從中解脫淫慾的困難以。 明白了諸法的真義，就能消除巨大的恐懼， 用智慧斬斷這些苦難，明智的人才能得到解脫。 我不羨慕貪慾，用正義和智慧來理解， 所有的慾望都沒有意義，說的就是世間的慾望啊。

這時，賢者須菩提（Subhuti）問那位女子說：『您用什麼巧妙的方法，才能不捨棄一切眾生，隨時根據他們的需要來開導教化他們呢？又有仁者應當明白這個道理，女人在世上大多貪圖享樂，而且在這方面的慾望比男子更強烈，女人天性就喜歡享樂，因此菩薩（Bodhisattva）才施行權宜之計來引導她們，所以顯現女人的形象來教誨她們，男子的身份是不可以隨便進入貴人的內室的。』

須菩提（Subhuti）問：『現在您為什麼用女人的形象來教化眾多的女人呢？在那過去的時候，您轉為女菩薩（Bodhisattva），顯現女人形象只是須臾一時，卻有十二年都顯現這樣的形象，而尊者之子卻穿著乾淨的衣服，穿著男子的服裝？』

（女子）問：『須菩提（Subhuti）！您是因為身為凡夫才來學習佛法的嗎？』

須菩提（Subhuti）回答說：『我不是通過學習得來的，也不是凡夫。』

那位女子回答說：『是的，是的！須菩提（Subhuti）！我沒有什麼可以執著的。』

這時，尊者之子心想：『須菩提（Subhuti）如此成就了深妙智慧的菩薩（Bodhisattva）事業，修習平等之行，所以用這樣的問題來詢問。』

這時，那位族姓之子知道須菩提（Subhuti）心中所想，對須菩提（Subhuti）說：『我用這個問題來問您：『須菩提（Subhuti）！如何才能漏盡煩惱？分別部居的意念最終歸向何處？』』

須菩提（Subhuti）回答說：『我並非漏盡煩惱。』

女子又問：『那麼，什麼叫做煩惱沒有斷盡，過去、未來、現在？過去已經過去，未來尚未到來，現在'

【English Translation】 English version Thus, love and affection are the source of suffering. Like someone afflicted by fire, someone comes to rescue them from the calamity of fire, The heat of worldly troubles is like this fire; one can escape the difficulty of lust from it. Understanding the meaning of all dharmas (teachings), one can eliminate great fear, Using wisdom to cut off these difficulties, the wise are liberated. I do not admire greed; I understand with righteousness and wisdom, All desires are meaningless; this refers to worldly desires.

At that time, the worthy Subhuti (Subhuti) asked the woman: 'What skillful means do you use to not abandon all sentient beings, and to enlighten and teach them according to their needs at all times? And a benevolent person should understand this principle: women in the world mostly crave pleasure, and their desires in this regard are stronger than men's. Women are naturally fond of pleasure, so Bodhisattvas (Bodhisattva) employ expedient means to guide them, therefore appearing in the form of women to teach them. A man's identity cannot casually enter the inner chambers of noble people.'

Subhuti (Subhuti) asked: 'Now why do you use the image of a woman to teach many women? In that past time, you transformed into a female Bodhisattva (Bodhisattva), appearing as a woman for only a brief moment, yet you have appeared in this form for twelve years, while the son of the venerable one wears clean clothes and men's attire?'

(The woman) asked: 'Subhuti (Subhuti)! Are you learning the Dharma (teachings) because you are an ordinary person?'

Subhuti (Subhuti) replied: 'I did not obtain it through learning, nor am I an ordinary person.'

The woman replied: 'Yes, yes! Subhuti (Subhuti)! I have nothing to cling to.'

At this time, the son of the venerable one thought: 'Subhuti (Subhuti) has thus accomplished the profound and wonderful wisdom of a Bodhisattva's (Bodhisattva) work, cultivating the practice of equality, so he asks with such questions.'

At this time, the son of the clan knew what Subhuti (Subhuti) was thinking and said to Subhuti (Subhuti): 'I ask you with this question: 'Subhuti (Subhuti)! How can one exhaust all defilements? Where does the intention of separate abodes ultimately lead?''

Subhuti (Subhuti) replied: 'I have not exhausted all defilements.'

The woman then asked: 'Then what is meant by defilements not being exhausted, past, future, and present? The past has already passed, the future has not yet arrived, the present'

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在無住。諸未來盡不可得，是亦無盡，又現在者，已歸於盡，而無所住，亦不可盡。」

須菩提答曰：「唯，族姓子！我不堪任發遣諸問，日時且中，余有少許食時欲到，今欲分衛將無失時。」

時族姓子有三昧，名普周佛土妙華，以是三昧而以正受。其族姓子這三昧已，遙見須菩提，其身現在一切十方不可計限諸佛國土，住于佛邊而住侍焉。在於彼土，猶如日出照于天下，或旦食時未至日中，或過早食，或不復久旦至食時造立日中，或撾揵[木*遲]時，或施坐飯食，或以住立現取缽灑，或在佛土遊行分衛。這日中時，或現晡時，或在初夜，或以夜半，或已向曉，或有佛土無有日月，眾生人物各有光明，所現功德巍巍如是。

於時族姓子，謂尊者須菩提：「仁者何時當就食乎？且觀今時日在何所？」

須菩提答曰：「族姓子！今不是時不應飯食，在余佛國亦不得時。」

時族姓子，即如其像三昧正受顯示神足，使日還東如日早食，謂須菩提：「賢者且觀！其時極早，是故賢者，恣安所審坐自服食。」

須菩提答曰：「今我屬累問族姓子！名曰何等？」

「唯，須菩提！我之名號，又當啟問于佛世尊，而見發遣。唯，須菩提！一切諸名皆無有名。所以者何？一切諸名悉從

【現代漢語翻譯】 現代漢語譯本： '不住于任何地方。所有未來的終結都是不可得的，因為它們也是沒有盡頭的。而現在的事物，已經歸於終結，沒有停留之處，也是不可窮盡的。'

須菩提回答說：'是的，族姓子（Kulaputra，指善男子）！我無法勝任回答您提出的所有問題，時間也快到中午了，我還有一點點用齋飯的時間快到了，現在想要去乞食，恐怕會錯過時間。'

當時，這位族姓子有一種三昧（Samadhi，禪定），名為普周佛土妙華（Puzhou Fotu Miaohua），他以這種三昧進入正受（Samapatti，正定）。這位族姓子進入三昧后，遙遙看見須菩提，他的身體顯現在一切十方不可計數的諸佛國土中，住在佛的身邊侍奉著。在那些國土中，須菩提的顯現猶如太陽照耀天下，或者有的地方是早飯時間還沒到中午，或者已經過了早飯時間，或者離早飯時間不遠快到中午，或者敲打犍椎（Gandi，報時用的木製或金屬器具）的時候，或者佈施座位飯食的時候，或者站立著現取缽盂灑水的時候，或者在佛土中乞食的時候。有的地方是中午時分，有的地方顯現為傍晚時分，有的地方是初夜，有的地方是半夜，有的地方已經快到黎明，或者有的佛土沒有日月，眾生各自有光明，所顯現的功德是如此的巍峨。

當時，這位族姓子對尊者須菩提說：'仁者您什麼時候用齋飯呢？請看看現在太陽在什麼地方？'

須菩提回答說：'族姓子！現在不是吃飯的時間，在其他的佛國也沒有到吃飯的時間。'

當時，這位族姓子，就如他所顯現的形象，以三昧正受顯示神通，使太陽回到東方，如同早飯的時間一樣，對須菩提說：'賢者請看！時間還很早，所以賢者，請隨意安穩地坐下來自己吃飯吧。'

須菩提回答說：'現在我請問族姓子！您的名字叫什麼？'

'是的，須菩提！我的名字，應當去請問佛世尊，然後由他來告知。是的，須菩提！一切諸名都沒有真正的名字。為什麼呢？一切諸名都從...'

【English Translation】 English version: 'Without dwelling. All future ends are unattainable, as they are also without end. And the present, having returned to its end, has no place to dwell and is also inexhaustible.'

Subhuti replied: 'Yes, Kulaputra (a man of good family)! I am not capable of answering all the questions you have raised. It is almost noon, and I have a little time left for my meal. I want to go begging for food now, lest I miss the time.'

At that time, this Kulaputra had a Samadhi (meditative state) called Universally Illuminating the Buddha Lands with Wonderful Flowers (Puzhou Fotu Miaohua). He entered into Samapatti (perfect concentration) with this Samadhi. Having entered this Samadhi, the Kulaputra saw Subhuti from afar. His body was present in all the countless Buddha lands in the ten directions, dwelling by the Buddha's side and attending to him. In those lands, Subhuti's appearance was like the sun shining upon the world, or in some places it was before the morning meal and not yet noon, or it was after the morning meal, or it was not long before the morning meal and close to noon, or it was the time to strike the Gandi (a wooden or metal instrument used to announce the time), or it was the time to offer seats and food, or it was the time to stand and take the alms bowl to sprinkle water, or it was the time to beg for food in the Buddha lands. In some places it was noon, in some places it appeared as evening, in some places it was the early night, in some places it was midnight, in some places it was almost dawn, or in some Buddha lands there were no sun and moon, and all beings had their own light. The merits manifested were so majestic.

At that time, this Kulaputra said to the Venerable Subhuti: 'When will you have your meal, Venerable One? Please look at where the sun is now.'

Subhuti replied: 'Kulaputra! Now is not the time to eat, and it is not yet time to eat in other Buddha lands either.'

At that time, this Kulaputra, just as he appeared, displayed his supernatural powers through Samapatti, causing the sun to return to the east, as if it were the time for the morning meal, and said to Subhuti: 'Virtuous One, please look! It is very early, so Virtuous One, please sit down comfortably and eat your meal yourself.'

Subhuti replied: 'Now I ask you, Kulaputra! What is your name?'

'Yes, Subhuti! My name should be asked of the Buddha, the World Honored One, and then he will tell you. Yes, Subhuti! All names have no real name. Why? All names come from...'

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思想不真虛偽，其所妄想亦悉不真無有名號，當作是說一切本無。」

須菩提曰：「又，族姓子！其一切智亦假號耳，因思想有而不真正。何謂一切智？名號因想而興不真正也。所以者何？以一切智不可限量，亦假號耳，各各遊行于諸佛國，又無本末。」

須菩提問：「何謂，族姓子！一切智不可限量而假號耳？」

其女答曰：「唯，須菩提！一切智光普照佛土。何謂一切智攝取佛土？何謂一切智攝取一切智？何謂普智光明所照？何謂消垢？何謂普現諸義？何謂為上？何謂為大？何謂目見？何謂持難？何謂大舍？何謂須菩提佛土大施？何謂佛國名曰假號別諸相字？假使須菩提，其一切智不可限量假號者也，如是色像各各如是名號無量，如其名色無量難限，痛想行識不可限量，陰種諸入意止意斷，神足根力覺意八道亦不可量，皆假號耳，一切道品諸法如是。諸佛國土各各不可限量，悉假號矣，何所真號？以是之故，唯，須菩提！當作是觀，一切諸名皆無有名，因其思想悉非真正，若宣名號亦由思想，而有是辭皆悉本無。」

爾時，須菩提問族姓子：「仁者善利加益一切，羅閱祇長者梵志，致如是比，眾祐居士皆蒙濟度？」

「又，須菩提尊者知之，所謂眾祐為何謂也？」

須菩提

【現代漢語翻譯】 現代漢語譯本： 『如果思想不真實而虛偽，那麼他所妄想的一切也都是不真實的，沒有真實的名號，應當這樣說，一切本來就是空無。』

須菩提（Subhuti）說：『還有，族姓子（kulaputra/kulasunu，貴族之子）！所謂的一切智（sarvajnatā，一切種智）也只是假名而已，因為是因思想而有，並非真正存在。什麼叫做一切智？名號因思想而產生，不是真實的。為什麼這樣說呢？因為一切智是不可度量的，也只是假名而已，各自度量于諸佛國土，又沒有本末。』

須菩提問：『什麼叫做，族姓子！一切智不可度量而只是假名呢？』

那位女子回答說：『是的，須菩提！一切智的光明普遍照耀佛土。什麼叫做一切智攝取佛土？什麼叫做一切智攝取一切智？什麼叫做普智光明所照？什麼叫做消垢？什麼叫做普現諸義？什麼叫做為上？什麼叫做為大？什麼叫做目見？什麼叫做持難？什麼叫做大舍？什麼叫做須菩提佛土大施？什麼叫做佛國名號叫做假號，區別各種相的文字？假使須菩提，其一切智不可度量，只是假名而已，像這樣色像各自如此，名號無量，如同其名色無量難以限定，痛想行識不可度量，陰、種、諸入、意止、意斷、神足、根、力、覺意、八道也不可度量，都是假名而已，一切道品諸法也是如此。諸佛國土各自不可度量，都是假名，哪裡有真實的名號呢？因為這個緣故，是的，須菩提！應當這樣觀察，一切諸名都沒有真實的名，因為其思想都不是真正存在的，如果宣說名號也是由於思想，而有這些言辭，一切都是本來空無。』

這時，須菩提問族姓子：『仁者善於利益和增加一切，羅閱祇（Rajagrha）長者、梵志（Brahmin），達到如此地步，眾祐（Bahujana-hita）居士都蒙受濟度嗎？』

『還有，須菩提尊者要知道，所謂眾祐是什麼意思呢？』

須菩提

【English Translation】 English version: 'If thoughts are untrue and false, then all that he imagines is also untrue, without true names. It should be said that everything is originally empty.'

Subhuti said, 'Furthermore, Kulaputra/Kulasunu (son/daughter of a good family)! So-called Sarvajnatā (all-knowingness) is also just a false name, because it exists due to thought and is not truly existent. What is called Sarvajnatā? Names arise from thought and are not true. Why is this so? Because Sarvajnatā is immeasurable and is also just a false name, each measured in the Buddha-lands, and without beginning or end.'

Subhuti asked, 'What is it, Kulaputra/Kulasunu! That Sarvajnatā is immeasurable and just a false name?'

The woman replied, 'Yes, Subhuti! The light of Sarvajnatā universally illuminates the Buddha-lands. What is called Sarvajnatā embracing the Buddha-lands? What is called Sarvajnatā embracing all-knowingness? What is called the illumination of the light of universal wisdom? What is called eliminating defilements? What is called universally manifesting all meanings? What is called being supreme? What is called being great? What is called seeing with the eyes? What is called upholding difficulties? What is called great renunciation? What is called Subhuti's great giving in the Buddha-land? What is called the Buddha-land's name being called a false name, distinguishing the words of various characteristics? Suppose, Subhuti, that Sarvajnatā is immeasurable and just a false name, like this, forms and appearances are each like this, names are immeasurable, just as their names and forms are immeasurable and difficult to limit, feeling, thought, volition, and consciousness are immeasurable, the skandhas (aggregates), seeds, entrances, cessation of thought, cutting off of thought, supernatural powers, roots, powers, factors of enlightenment, and the eightfold path are also immeasurable, all are false names, all the dharmas of the path are like this. The Buddha-lands are each immeasurable, all are false names, where is there a true name? Because of this reason, yes, Subhuti! It should be observed in this way, all names have no true name, because their thoughts are not truly existent, if names are proclaimed, it is also due to thought, and these words exist, all are originally empty.'

At this time, Subhuti asked the Kulaputra/Kulasunu, 'The benevolent one is good at benefiting and increasing all, the elders and Brahmins of Rajagrha have reached such a state, and the lay practitioners of Bahujana-hita (benefit of many people) are all saved?'

'Furthermore, Venerable Subhuti should know, what is the meaning of so-called Bahujana-hita?'

Subhuti

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曰：「如我今者當敷演之，其有奉戒遵真正法心定不亂，是則名曰世之眾祐。」

答曰：「唯，須菩提！斯等則非真正眾祐。如仁所云，若於眾生興大悲哀，眾生人物悉不可得，斯等乃是世之眾祐，常以一定不斷三寶佛法聖眾，乃曰眾祐，若能消除一切眾生塵勞之厄，悉解眾結，乃曰眾祐。其慧無量智不可盡，乃曰眾祐。功德無窮辯才無底法藏無極，乃曰眾祐。其等凡夫賢聖之黨無有二心，乃曰眾祐。」

又曰：「須菩提！眾生這睹慧見清凈三垢忽化，乃曰眾祐。」

爾時，諸天常侍衛須菩提者，歡喜恒隨而奉事之，歸其威神。彼時得聞眾祐訓誨，至心和雅，悉發無上正真道意。是諸天眾這發心已，稽首自歸禮須菩提足，責己悔過：「惟愿仁者，我等遇時。」

族姓子問：「諸天子！今諸天子何故懺悔歸須菩提？」

諸天子曰：「族姓子！我之身侍衛須菩提已來十二年，未曾得聞如是像法眾祐地說，今這得聞，至心和雅，發無上正真道意，以是之故，我自心念：『所在土地逮得聽服如是像經，亦當承斯眾祐之地聞清凈行，以是攝護諸菩薩業咸歸道法。』」

於是，須菩提勸化諸天所發道心，謂諸天曰：「諸天於今為獲善利心入妙法，我亦頒宣當何所作，以自危害違失道心，於一

【現代漢語翻譯】 現代漢語譯本 問：『如果我現在要宣揚這件事，那些持守戒律、遵循真正佛法、心不散亂的人，就可以稱作世間的『眾祐』（受到大眾護佑的人）嗎？』

答：『是的，須菩提！但這些人還不是真正的『眾祐』。像你所說的，如果對眾生興起大慈大悲之心，並且認識到眾生和萬物都是空性的，不可執著的，這樣的人才是世間的『眾祐』。他們常常以堅定不移的信心皈依三寶（佛、法、僧），才能稱作『眾祐』。如果能夠消除一切眾生的塵世煩惱，解開所有的束縛，才能稱作『眾祐』。他們的智慧無量，智力不可窮盡，才能稱作『眾祐』。他們的功德無窮無盡，辯才無礙，擁有無盡的佛法寶藏，才能稱作『眾祐』。他們對待凡夫和賢聖沒有分別心，才能稱作『眾祐』。』

又說：『須菩提！眾生一旦見到清凈的智慧，三毒（貪嗔癡）忽然消散，才能稱作『眾祐』。』

這時，常侍衛在須菩提身邊的諸位天人，歡喜地跟隨並侍奉他，歸順於他的威德神力。他們當時聽聞了關於『眾祐』的教誨，內心平和恭敬，都發起了無上正等正覺的道心。這些天人在發起道心之後，叩拜並歸順於須菩提的腳下，責備自己並懺悔過錯：『希望仁者能夠慈悲，讓我們有機會跟隨您。』

一位族姓子問道：『各位天人！現在各位天人為何要懺悔並歸順須菩提呢？』

諸位天人回答說：『族姓子！自從我等侍衛須菩提以來已經十二年了，從未聽聞過如此殊勝的佛法『眾祐』之說。今天有幸聽聞，內心平和恭敬，發起了無上正等正覺的道心。因此，我等心中想到：『無論在何處，只要能夠聽聞如此殊勝的經典，也應當憑藉這『眾祐』之地，聽聞清凈的修行，以此來攝護諸位菩薩的修行事業，使其全部歸於正道佛法。』』

於是，須菩提勸導諸位天人所發起的道心，對他們說：『各位天人現在獲得了極大的利益，內心進入了微妙的佛法。我應當如何宣揚，才能不自害，不違背失去道心呢？』

【English Translation】 English version He said: 'If I am to expound it now, those who uphold the precepts, follow the true Dharma, and whose minds are stable and not disturbed, are called the 'protectors of the world' (Zhong You, those protected by the masses).'

He answered: 'Yes, Subhuti! But these are not truly 'protectors of the world'. As you said, if one arouses great compassion for all beings, and realizes that all beings and things are unattainable, then these are the 'protectors of the world'. They constantly and steadfastly take refuge in the Three Jewels (Buddha, Dharma, Sangha), and are called 'protectors of the world'. If they can eliminate the worldly afflictions of all beings and untie all knots, they are called 'protectors of the world'. Their wisdom is immeasurable and their intelligence inexhaustible, they are called 'protectors of the world'. Their merits are infinite, their eloquence is boundless, and their Dharma treasury is limitless, they are called 'protectors of the world'. They have no discrimination between ordinary people and sages, they are called 'protectors of the world'.'

He also said: 'Subhuti! When beings behold pure wisdom and the three poisons (greed, hatred, and delusion) suddenly vanish, they are called 'protectors of the world'.'

At that time, the devas (heavenly beings) who constantly attended on Subhuti, joyfully followed and served him, submitting to his majestic power. When they heard the teachings on 'protectors of the world', with sincere and harmonious hearts, they all aroused the intention for Anuttara-Samyak-Sambodhi (unsurpassed, complete and perfect enlightenment). After these devas aroused this intention, they prostrated themselves at Subhuti's feet, blaming themselves and repenting of their faults: 'May the benevolent one have compassion and grant us the opportunity to follow you.'

A man of good family asked: 'Devas! Why are you now repenting and submitting to Subhuti?'

The devas replied: 'Son of good family! Since I have been attending on Subhuti for twelve years, I have never heard such a wonderful explanation of the Dharma concerning 'protectors of the world'. Today, I have the good fortune to hear it, and with sincere and harmonious hearts, I have aroused the intention for Anuttara-Samyak-Sambodhi. Therefore, I think to myself: 'Wherever one can hear such a wonderful sutra, one should also rely on this land of 'protectors of the world' to hear pure practice, and thereby protect the practices of all Bodhisattvas, so that they all return to the path of Dharma.'

Thereupon, Subhuti encouraged the intention for enlightenment that the devas had aroused, and said to them: 'Devas, you have now obtained great benefit and entered the wonderful Dharma. How should I proclaim it so as not to harm myself or lose the intention for enlightenment?'

---

切智無器可受，佛法雅訓諸天當了，設今我心不至解脫，必當發興無上正真道意。今已敗種無所加設。又諸天當習追慕如是比像，諸善親友稽首歸命如諸正士，承聽古來未曾有法，已得聞法尋輒奉行，無所違失。」

時族姓子謂諸天言：「無上正真之道，甚難！甚難！不可趣爾。所被德鎧，得逮深遠玄妙之法。」

「又族姓子！諸佛世尊本樂道慧，將復造立而奉行是無上正真因應解脫。」

又問天曰：「何謂奉行？」

天曰：「等心眾生而濟度之，棄於一切眾蓋重擔悉令解脫，普使眾生不遭苦樂，是族姓子所謂奉行。」

又問天曰：「等心眾生非人想乎？眾生無塵及獄繫縛亦無解脫，不猗五陰即棄重擔，其諸本德而無妄想，開化眾生無彼我想，雖遭苦樂不以增損。」

時諸天人為族姓子所見勸發，即時逮得柔順法忍。

於是，諸天散眾雜花，供養族姓子兩門中庭。時須菩提問諸天人：「亦當忍我。如吾志性，或能不逮、所宣不及，勸諸天人行聲聞法。」

諸天人曰：「唯，須菩提！向所頒宣何悔過以？為攝受何眾生性演說劣言？所以者何？唯，須菩提！今復殊勝以無所聞，慕求緣覺聽聲聞業，猶如有人，志懷妙願心在飢渴，服食甘味不興雜毒。如是，須菩提！聞殊

妙義，斯菩薩法玄邈若茲，其聲聞學不利佛道，若如雜毒不聞緣覺。又族姓子猶如曏者，今此女人端正姝好色像第一，人這見之無不坦然。」

時彼女人謂須菩提：「賢者所歸禮習乞丐，莫余分衛我當相施。」時彼女人自入其捨出百味食，謂須菩提：「賢者受斯分衛供具，勿以懷欲，亦莫離欲，乃應服食，勿懷怒癡，亦勿與俱，勿雜塵勞，亦莫與俱。假使賢者須菩提，不斷苦習，不造盡證惟道之行，乃受分衛；亦不奉行四意止、四意斷、四神足、五根、五力、七覺意、八正道行，乃受分衛；若不以明亦非無明而造立證，行色名識六入習更痛愛取有生老病死無大苦患，合與不合，無有識著漏盡意解，若干名色無有形像，以度三界超越六情，曉了空行志存脫門，習無所生而無妄想，不得痛癢而所志願證於脫門以暢本無，不逮愛慾不念所受，亦無所生已無所生，了諸所生分別有無，老病無言曉十二品，如是應受分衛之業。若使賢者，不隨凡夫、無賢聖俱，等法不斷，乃應受食。

「若不有生亦無終沒行空之業，等於貪淫瞋恚愚癡亦等於空，乃應受食。若以賢者不越凡地、不處賢聖，若無光炎亦不闇昧，不度所生不得生死不至滅度，言不誠信亦無虛妄，乃應受食。于諸所盡而無所盡，不合不散，于陰諸種衰入不動

【現代漢語翻譯】 現代漢語譯本：妙義啊，這種菩薩之法是如此的玄妙深遠，那些聲聞乘的修行者如果不能善用，反而會不利於佛道，就像摻雜了毒藥一樣，無法領悟緣覺乘的道理。又比如那些出身高貴的子弟，就像剛才那位一樣。現在這位女子，端莊美麗，容貌出衆，人們見了沒有不心生愛慕的。

這時，那位女子對須菩提（Subhuti，佛陀的十大弟子之一，解空第一）說：『賢者您所歸依的禮儀是乞食，不要讓別人來分擔您的食物，我來供養您。』於是，這位女子親自進入她的住所，拿出各種美味的食物，對須菩提說：『賢者，請接受這些供養，但不要懷有貪慾，也不要遠離貪慾，而應該以清凈的心來食用。不要懷有嗔怒和愚癡，也不要與它們同流合污，不要沾染世俗的煩惱，也不要與它們為伍。即使賢者須菩提，沒有斷除痛苦的根源，沒有通過修行來證得涅槃之道，也可以接受供養；即使沒有奉行四念處（Four Foundations of Mindfulness）、四正勤（Four Right Exertions）、四神足（Four Bases of Spiritual Power）、五根（Five Roots）、五力（Five Powers）、七覺支（Seven Factors of Enlightenment）、八正道（Eightfold Path），也可以接受供養；如果不是以智慧也不是以無明來建立證悟，修行色（Form）、名（Name）、識（Consciousness）、六入（Six Sense Bases）、觸（Contact）、受（Feeling）、愛（Craving）、取（Grasping）、有（Becoming）、生（Birth）、老（Aging）、病（Sickness）、死（Death）這些巨大的苦難，無論聚合還是分離，都沒有執著，漏盡意解（Freedom of Mind through the Extinction of Defilements），各種名色都沒有形狀，從而度過三界（Three Realms），超越六情（Six Emotions），明白空性的道理，立志于解脫之門，修行無所生而沒有妄想，沒有痛苦和快樂卻能以志願證得解脫之門，從而暢達本來的空無，不被愛慾所束縛，不執著于所受，也沒有生起，已經沒有生起，明瞭諸法的生起，分別有和無，老和病都無法言說，明白十二因緣（Twelve Links of Dependent Origination），這樣就應該接受乞食的供養。如果賢者，不隨順凡夫，也不與賢聖為伍，對一切法平等看待，沒有斷除，就應該接受食物。』

『如果沒有生也沒有終結，修行空性的事業，對於貪慾、嗔恚、愚癡都視為空性，就應該接受食物。如果賢者沒有超越凡夫的境界，也沒有處於賢聖的境界，既沒有光明也沒有黑暗，沒有度過生死，沒有證得涅槃，言語既不真實也不虛妄，就應該接受食物。對於一切的滅盡而無所滅盡，不聚合也不消散，對於五陰（Five Aggregates）、諸種（Various Elements）的衰敗和融入都不動心。』

【English Translation】 English version: 'Wondrous Meaning, this Bodhisattva's Dharma is so profound and far-reaching. If those of the Sravaka (Hearer) vehicle do not make good use of it, it will be detrimental to the Buddha's path, just like mixed poison, unable to comprehend the Pratyekabuddha (Solitary Realizer) vehicle. Furthermore, those from noble families are like the one from before. Now, this woman is dignified, beautiful, and her appearance is outstanding. Those who see her cannot help but be enamored.'

At that time, the woman said to Subhuti (Subhuti, one of the Buddha's ten great disciples, foremost in understanding emptiness): 'Virtuous one, the practice you adhere to is begging for alms. Do not let others share your food; I will make offerings to you.' Then, the woman personally entered her residence, brought out various delicious foods, and said to Subhuti: 'Virtuous one, please accept these offerings, but do not harbor desire, nor should you distance yourself from desire. Rather, you should consume them with a pure mind. Do not harbor anger and delusion, nor should you associate with them. Do not be tainted by worldly afflictions, nor should you be in their company. Even if you, virtuous Subhuti, have not severed the roots of suffering, have not attained the path of Nirvana through practice, you may accept alms; even if you have not practiced the Four Foundations of Mindfulness, the Four Right Exertions, the Four Bases of Spiritual Power, the Five Roots, the Five Powers, the Seven Factors of Enlightenment, the Eightfold Path, you may accept alms; if it is not with wisdom nor with ignorance that you establish enlightenment, practicing form, name, consciousness, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging, sickness, death—these great sufferings—whether gathering or separating, without attachment, freedom of mind through the extinction of defilements, various names and forms without shape, thereby crossing the Three Realms, transcending the Six Emotions, understanding the principle of emptiness, aspiring to the gate of liberation, practicing non-arising without delusion, without pain or pleasure yet with the aspiration to attain the gate of liberation, thereby reaching the original non-existence, not bound by desire, not attached to what is received, without arising, already without arising, understanding the arising of all dharmas, distinguishing between existence and non-existence, old age and sickness are beyond words, understanding the Twelve Links of Dependent Origination, in this way, one should accept the alms of begging. If you, virtuous one, do not follow ordinary people, nor associate with the virtuous and holy, regarding all dharmas equally, without severing anything, then you should accept food.'

'If there is no birth and no end, practicing the work of emptiness, regarding greed, hatred, and delusion as emptiness, then you should accept food. If you, virtuous one, have not transcended the realm of ordinary people, nor are you situated in the realm of the virtuous and holy, neither with light nor with darkness, not crossing over birth and death, not attaining Nirvana, words neither true nor false, then you should accept food. Regarding all that is exhausted, yet nothing is exhausted, neither gathering nor scattering, regarding the decay and merging of the Five Aggregates and various elements without being moved.'

---

，以無所著行寂禪思，常于眾生心不懷害，游一切法而無所縛，乃應受食。所以本時出家已得，成就如法等施出家學業，亦以斯等得至滅度，乃應受食。

「若須菩提！行空無義無慾之業順從空矣，不勤行空甚宜眾祐，乃應受食。若以興發眾祐之想，輒隨欺詐不從大聖，若使賢者不畢眾祐亦不耗損，奉行法義無有進退，乃應受食。」

爾時，須菩提申其右臂稽首為禮，宣傳此言：「如今者姊所言至誠，當奉行斯，如女所言，為我身演平等之辭。」這說是已，便受分衛。

時女以食施須菩提，頒宣斯教，謂須菩提：「唯且賢者，眾祐難致，乃能遵是受等分衛。又此世人多有自大棄斯平等，緣是之故，故墮地獄不以清凈，心懷篤信而受分衛。」

時諸天人問其女曰：「從何因緣解一切法而心奉行？」

其女答曰：「于諸天意所趣云何？能知我身是男子乎？為何所行耶？以是緣故從其本因。」

天答曰：「不敏也。」

其女答曰：「如是，諸天！常遵修行如幻之業，斯身所暢何所我行？猶若呼響？又諸天人隨諸眾生，若有虛實演是言教，是一切法悉為平等。所以者何？一切言辭眾諸名號，本無所有自然出辭。」

說是行分衛章句教時，彼諸天眾百千天人，遠塵離垢諸法法

【現代漢語翻譯】 現代漢語譯本：以不執著任何事物的心態修行寂靜的禪定，常常對眾生不懷有傷害之心，遊歷於一切法中而沒有束縛，這樣才應該接受供養。因為最初出家時已經獲得，成就如法的佈施等出家學業，也憑藉這些達到滅度，這樣才應該接受供養。 如果，須菩提（Subhuti，佛陀的弟子）！以空性的智慧行事，沒有貪慾的作為，順從空性的道理，不懈怠地修行空性，非常適合接受大眾的供養，這樣才應該接受供養。如果產生興發大眾福報的想法，就容易伴隨欺詐，不符合大聖的教導。如果賢者不完全成就大眾的福報，也不會耗損福報，奉行佛法義理沒有進退，這樣才應該接受供養。 當時，須菩提伸出右臂，行稽首禮，宣揚這些話：『如今這位姊妹所說的話非常真誠，我應當奉行這些教導，如您所說，為我闡述平等的道理。』說完這些話，就接受了乞食。 當時，這位女子用食物供養須菩提，並宣揚這些教導，對須菩提說：『只有賢者，大眾的福報難以獲得，才能夠遵循這個道理接受平等的乞食。而且這個世上的人大多自大，拋棄這種平等，因為這個緣故，所以墮入地獄，不能清凈，內心懷著篤定的信心而接受乞食。』 當時，諸位天人問這位女子說：『從什麼因緣理解一切法而內心奉行？』 這位女子回答說：『在諸位天人的想法中，認為怎麼樣？能知道我的身體是男子嗎？認為我做了什麼？因為這個緣故從其根本原因。』 天人回答說：『不明白。』 這位女子回答說：『是的，諸位天人！常常遵循修行如幻的作為，這個身體所表達的有什麼是我所做的？就像呼喊的迴響？而且諸位天人隨著諸位眾生，如果有虛假或真實，闡述這些言教，這一切法都是平等的。為什麼這樣說呢？一切言辭和各種名稱，本來沒有所有，自然發出言辭。』 在宣說這個行乞章句教義的時候，那些天眾中成百上千的天人，遠離塵垢，通達諸法。

【English Translation】 English version: To practice peaceful meditation with a mind unattached to anything, always without harmful intentions towards sentient beings, wandering through all dharmas without being bound, only then is one worthy of receiving food. Because one has already attained this upon initially renouncing the household life, accomplishing the monastic practices of lawful giving, and also attaining liberation through these practices, only then is one worthy of receiving food. If, Subhuti (Subhuti, a disciple of the Buddha)! Acting with the wisdom of emptiness, without actions of greed, following the principle of emptiness, diligently practicing emptiness, it is very suitable to receive the support of the masses, only then is one worthy of receiving food. If the thought of arousing the blessings of the masses arises, it easily accompanies deceit and does not conform to the teachings of the Great Sage. If a virtuous one does not fully accomplish the blessings of the masses, nor does one diminish blessings, upholding the meaning of the Dharma without regression, only then is one worthy of receiving food. At that time, Subhuti extended his right arm, performed the head-touching prostration, and proclaimed these words: 'Now, what this sister says is very sincere, I should uphold these teachings, as you say, expound the principle of equality for me.' After saying these words, he accepted the alms. At that time, this woman offered food to Subhuti and proclaimed these teachings, saying to Subhuti: 'Only a virtuous one, the blessings of the masses are difficult to attain, is able to follow this principle and accept equal alms. Moreover, most people in this world are arrogant, abandoning this equality, and for this reason, they fall into hell, unable to be purified, accepting alms with steadfast faith in their hearts.' At that time, the devas (devas, celestial beings) asked this woman: 'From what causes and conditions do you understand all dharmas and practice them in your heart?' This woman replied: 'In the minds of you devas, what do you think? Can you know whether my body is male? What do you think I have done? For this reason, from its fundamental cause.' The devas replied: 'We do not understand.' This woman replied: 'Yes, you devas! Always follow and practice actions like illusions, what is expressed by this body, what have I done? Like the echo of a call? Moreover, you devas follow all sentient beings, if there is falsehood or truth, expounding these teachings, all these dharmas are equal. Why is this so? All words and various names, originally have no owner, words arise naturally.' When this chapter on the teachings of alms-begging was being proclaimed, hundreds of thousands of devas among those celestial beings, were far from dust and defilement, and understood all dharmas.

---

眼凈。

其時，女姊謝賢者須菩提：「仁者！往詣飯訖已，當到佛所，我等亦行至彼聽經。」

時須菩提受供膳已，出羅閱祇城，心懷聞法忻然大悅志不馳越，而自念言：「我分衛食當著何所？令此篤信不墮罪難。」

時有菩薩名施眾與法，知賢者須菩提心念本末，往到其所，稽首須菩提足下，因前問之：「唯，須菩提！以是供具而見惠施，以用篤信不成諍訟。」

須菩提曰：「仁族姓子建立何戒？」

答曰：「一切諸法悉無所受，戒皆不可得亦無犯禁。又，須菩提！我好殺生，不喜佈施，習於邪淫，常行妄語，又犯兩舌，頒宣惡口，樂於綺語，恒懷瞋恚，志存貪嫉，常墮邪見。所以者何？有所行者皆為犯法，悉無所行乃應平等。」

時須菩提心自念言：「聽如今者族姓子所宣言辭之教，是不退轉菩薩不疑，我寧可從問其所說。」

時須菩提問：「族姓子！便以供膳而相惠與，口自宣言，唯然正士，不以是食信施之膳歸惡趣乎？」

時須菩提與食已後坐，寂然宴處晡時而起，往詣佛所稽首足下，所可問法具以啟佛，與其女姊諸所訣意。

世尊告須菩提：「卿具解者，禮于菩薩。」

須菩提白佛：「心本不敏。」

佛言：「有菩薩名曰轉女，即以

【現代漢語翻譯】 現代漢語譯本 眼凈（眼睛清凈）。

當時，女姊（一位女性）告訴賢者須菩提（Subhuti，佛陀的弟子）說：『仁者！用飯完畢后，您將前往佛陀那裡，我們也一同前往聽經。』

當時須菩提接受供養齋飯後，走出羅閱祇城（Rajagrha，古印度城市），心中懷著聽聞佛法的喜悅，意志堅定不移。他心中思忖：『我乞食所得的食物應當放在哪裡？才能使這些虔誠的施主不墮入罪惡的境地。』

當時有一位菩薩，名叫施眾與法（Bestowing Merit and Dharma），知道賢者須菩提心中所想的來龍去脈，便來到他那裡，頂禮須菩提的腳，然後問道：『須菩提！用這些供養的食物來行佈施，是爲了用虔誠的信心來避免爭訟。』

須菩提說：『仁者，您建立了什麼戒律？』

菩薩回答說：『一切諸法都沒有可以執受的，戒律也是不可得的，也沒有犯戒這回事。而且，須菩提！我喜歡殺生，不喜歡佈施，習慣於邪淫，經常說謊，還犯兩舌，宣揚惡語，喜歡綺語，總是懷著嗔恚，心存貪婪嫉妒，常常墮入邪見。為什麼呢？有所作為都是犯法，什麼都不做才應合平等之理。』

當時須菩提心中思忖：『聽這位族姓子（指出身高貴的男子）所說的話，是不退轉菩薩無疑，我應該向他請教他所說的道理。』

當時須菩提問：『族姓子！您用供養的食物來行佈施，口中卻說，唯然正士（真正修行的人），難道不怕這些信徒佈施的食物會讓你墮入惡趣嗎？』

當時須菩提用完齋飯後坐下，安靜地待了一會兒，傍晚時分起身，前往佛陀那裡，頂禮佛足，將所要問的佛法以及與女姊所討論的意圖全部稟告佛陀。

世尊告訴須菩提：『您應該以恭敬之心禮敬這位菩薩。』

須菩提對佛說：『我的心不夠敏銳。』

佛說：『有一位菩薩名叫轉女（Turning Woman），她...』

【English Translation】 English version Eye purification.

At that time, the woman said to the worthy Subhuti (Subhuti, a disciple of the Buddha): 'Virtuous one! After you have finished your meal, when you go to the Buddha, we will also go there to listen to the teachings.'

Then, after Subhuti had received the offered meal, he went out of Rajagrha (Rajagrha, an ancient Indian city), his heart filled with joy at hearing the Dharma, his will firm and unwavering. He thought to himself: 'Where should I place the food I have received by begging? So that these devout believers will not fall into sinful states.'

At that time, there was a Bodhisattva named Bestowing Merit and Dharma, who knew the beginning and end of what the worthy Subhuti was thinking. He went to him, bowed at Subhuti's feet, and then asked: 'Subhuti! Using these offered foods to give alms, is to use devout faith to avoid disputes.'

Subhuti said: 'Virtuous one, what precepts have you established?'

The Bodhisattva replied: 'All dharmas are without anything to be received, precepts are unattainable, and there is no such thing as breaking precepts. Moreover, Subhuti! I like to kill, I do not like to give alms, I am accustomed to sexual misconduct, I often lie, I also commit divisive speech, I proclaim harsh words, I enjoy frivolous talk, I always harbor anger, I am greedy and jealous, and I often fall into wrong views. Why? Because any action is a violation of the Dharma, and only by doing nothing can one attain equality.'

At that time, Subhuti thought to himself: 'Listening to what this man of noble birth says, he is undoubtedly a Bodhisattva who will not regress. I should ask him about the principles he speaks of.'

Then Subhuti asked: 'Man of noble birth! You use the offered food to give alms, but you say, 'Truly righteous one,' are you not afraid that the food given by these believers will cause you to fall into evil realms?'

Then, after Subhuti finished his meal, he sat down, remained quietly for a while, and in the evening he got up, went to the Buddha, bowed at his feet, and reported to the Buddha all the Dharma he wanted to ask about, as well as the intentions he had discussed with the woman.

The World Honored One told Subhuti: 'You should respectfully pay homage to this Bodhisattva.'

Subhuti said to the Buddha: 'My mind is not sharp enough.'

The Buddha said: 'There is a Bodhisattva named Turning Woman, she...'

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此宜順權方便開化眾生，正使摩竭國中諸有大車，各各得受百千斛，滿中芥子，是尚可數知其多少，因以勸樂順權方便，在忍世界開化眾生，轉女人身，使發無上正真道不可稱計，令生天上及在人間，不可限極也。」

時彼女姊與五百女人俱詣佛所，眷屬圍繞出羅閱大城，到耆阇崛山，往至佛所。佛遙見女人來，謂賢者須菩提：「汝寧見乎？五百女人俱來。」

須菩提白佛：「見之，世尊！」

佛言：「是五百女人眷屬圍繞行詣佛所。」

時賢者須菩提從坐起，往迎其女叉手禮之。女前禮佛足右繞三匝，卻住一面。

時舍利弗問須菩提：「仁者為獲何賢聖法，而以身立非賢聖義，反迎女人行禮自歸？」

於時女人謂舍利弗：「于賢者意所趣云何？何世聖賢誰非聖賢？而以如是興發若斯無義之辭。」

舍利弗曰：「姊復知之，世之聖賢不聖賢乎？」

其女答曰：「我悉了之聖與不聖。」

舍利弗曰：「何謂也？」

其女答曰：「唯，舍利弗！其不斷除聖賢訓教，其不違失佛法聖眾，是謂賢聖。仁和慈心，其非賢聖修行解脫，是謂賢聖。

「又，舍利弗！若有女人眾寶嚴身，著凈被服珍琦飾體，以香薰之，雜香涂之，習是諸服，以用五樂而自娛樂，

【現代漢語翻譯】 現代漢語譯本：因此，應當順應權宜之計，方便地開導化育眾生，即使在摩揭陀國（Magadha）中，所有的大車都能裝載百千斛（hu，計量單位）的芥子，裝滿了，尚且可以數清其數量。通過這種勸導和喜樂，順應權宜之計，在忍世界（Sahā）開導化育眾生，轉變女人的身體，使她們發起無上正真之道的心，這是不可稱量計算的，令她們往生天上以及在人間，也是不可限量和窮盡的。」

當時，這位女子的姐姐與五百名女子一同前往佛陀所在之處，眷屬圍繞著她們，從羅閱祇（Rājagṛha）大城出發，到達耆阇崛山（Gṛdhrakūṭa），前往佛陀所在之處。佛陀遠遠地看見這些女子前來，對賢者須菩提（Subhūti）說：『你看見了嗎？五百名女子一同前來。』

須菩提對佛陀說：『看見了，世尊！』

佛陀說：『這五百名女子，眷屬圍繞著，正前往佛陀所在之處。』

當時，賢者須菩提從座位上起身，前去迎接那位女子，合掌向她行禮。女子上前禮拜佛陀的雙足，右繞佛陀三圈，然後退到一旁站立。

當時，舍利弗（Śāriputra）問須菩提：『仁者獲得了何種賢聖之法，卻以身體力行非賢聖之義，反而去迎接女人，行禮並表示歸順？』

當時，那位女子對舍利弗說：『在賢者的意念中，所追求的是什麼呢？什麼是世間的聖賢，誰又不是聖賢呢？為何要發起如此沒有意義的言辭？』

舍利弗說：『姐姐您知道嗎，世間的聖賢與非聖賢？』

那位女子回答說：『我完全瞭解聖與非聖。』

舍利弗問：『怎麼說呢？』

那位女子回答說：『是的，舍利弗！那些不斷除聖賢的訓誡，那些不違背佛法僧三寶的，這就是所謂的賢聖。仁愛和慈悲之心，那些非賢聖的修行解脫，這就是所謂的賢聖。

『還有，舍利弗！如果有的女人用眾多的寶物裝飾身體，穿著乾淨的衣服，用珍奇的珠寶裝飾身體，用香薰染，塗抹各種香料，習慣於這些服飾，用五種音樂來娛樂自己，

【English Translation】 English version: 'Therefore, one should follow skillful means to enlighten and transform sentient beings. Even if all the large carts in Magadha (摩竭國) could each hold hundreds of thousands of 'hu' (斛, a unit of measurement) of mustard seeds, filled to the brim, it would still be possible to count and know their quantity. Through this encouragement and joy, following skillful means, in the Sahā (忍世界) world, enlighten and transform sentient beings, transform women's bodies, enabling them to generate the mind of unsurpassed perfect enlightenment, which is immeasurable. Causing them to be reborn in the heavens and among humans is also limitless and inexhaustible.'

At that time, the woman's sister, along with five hundred women, went to where the Buddha was, surrounded by their retinue. They departed from the great city of Rājagṛha (羅閱祇), arrived at Gṛdhrakūṭa (耆阇崛山), and went to where the Buddha was. The Buddha saw the women coming from afar and said to the worthy Subhūti (須菩提): 'Do you see? Five hundred women are coming together.'

Subhūti said to the Buddha: 'I see them, World Honored One!'

The Buddha said: 'These five hundred women, surrounded by their retinue, are proceeding to where the Buddha is.'

At that time, the worthy Subhūti arose from his seat, went to greet the woman, and bowed to her with his palms together. The woman went forward, bowed at the Buddha's feet, circumambulated the Buddha three times to the right, and then stood to one side.

At that time, Śāriputra (舍利弗) asked Subhūti: 'What virtuous and holy Dharma have you attained, that you embody non-virtuous and non-holy conduct, instead going to greet a woman, bowing and submitting yourself to her?'

At that time, the woman said to Śāriputra: 'In the worthy one's mind, what is being pursued? What are the world's sages and what are those who are not sages? Why initiate such meaningless words?'

Śāriputra said: 'Sister, do you know the world's sages and non-sages?'

The woman replied: 'I fully understand the holy and the non-holy.'

Śāriputra asked: 'What do you mean?'

The woman replied: 'Yes, Śāriputra! Those who do not abandon the teachings of the sages, those who do not violate the Buddha, Dharma, and Sangha, these are called sages. Kindness and compassion, those non-sages who cultivate liberation, these are called sages.

'Furthermore, Śāriputra! If there are women who adorn their bodies with many jewels, wear clean clothes, decorate their bodies with precious gems,

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而不違舍一切智心，斯極賢聖，過聲聞八維務禪八寂之門，勝諸羅漢常住寂靜。故舍利弗！為仁引喻當解是義，若以水精著琉璃器，復以明月珠著瓦木器，何所勝乎？」

舍利弗答曰：「以明月珠著瓦木器，勝以水精著琉璃器。」

其女答曰：「如是，如是。唯，舍利弗！若有女人五樂自娛，用一切寶莊嚴其身，心立一切智，極為聖賢，逾乎羅漢八維務禪住于寂靜也。」

舍利弗問女：「姊豈不志立大乘？」

其女答曰：「其大乘者，無所住立亦不退還。」

又問：「假使大乘無所住立亦不退還，云何學乎？」

其女答曰：「唯，舍利弗！其求大乘不盡無明乃志求道。所以者何？大乘平等，其無盡者，無明無盡及老病死，法無所生亦無所滅，其有生者必歸滅盡，其無所生則不滅盡。唯，舍利弗！如是了者十二緣起無所覆滅。」

時舍利弗問女曰：「諸天上世人皆應為姊稽首作禮，何況於今須菩提耶？」

時舍利弗前問佛言：「從今已往人不可相。所以者何？今是女人以是莊嚴瓔珞其身，辯才聖達巍巍如是。」

其女答曰：「唯，舍利弗！非是莊嚴瓔珞文飾之辯才也。」

又問：「何所？」

辯才女答曰：「菩薩有八莊嚴瓔珞，以是瓔珞莊嚴其身

【現代漢語翻譯】 現代漢語譯本：『不違背和捨棄追求一切智慧的心，這是極其賢能聖潔的，超過了聲聞乘通過八種解脫方式和禪定進入寂靜涅槃的境界，勝過那些常住在寂靜中的阿羅漢。所以，舍利弗（Śāriputra）！爲了便於理解，我來打個比方，如果把水晶放在琉璃器皿里，又把明月珠放在瓦器木器里，哪個更好呢？』

舍利弗（Śāriputra）回答說：『把明月珠放在瓦器木器里更好，勝過把水晶放在琉璃器皿里。』

那位女子說：『是的，是的。舍利弗（Śāriputra）！如果一個女人用五種世俗的快樂來娛樂自己，用一切珍寶來裝飾她的身體，但心中立下追求一切智慧的志向，那就是極其聖賢的，超過了阿羅漢通過八種解脫方式和禪定而安住于寂靜的境界。』

舍利弗（Śāriputra）問那位女子：『您難道不是立志于大乘嗎？』

那位女子回答說：『所謂大乘，是沒有固定的住處，也不會退轉的。』

又問：『如果大乘沒有固定的住處，也不會退轉，那麼應該如何修學呢？』

那位女子回答說：『舍利弗（Śāriputra）！追求大乘的人，不徹底斷盡無明就不會停止追求真理。為什麼呢？因為大乘是平等的，而所謂沒有窮盡的，就是無明沒有窮盡，以及衰老、疾病和死亡沒有窮盡。法沒有產生，也沒有消滅，凡是有生起的，必定會歸於滅盡，凡是沒有生起的，就不會滅盡。舍利弗（Śāriputra）！像這樣理解的人，對於十二因緣的流轉和還滅，就不會再執著了。』

當時，舍利弗（Śāriputra）問那位女子說：『諸天、世人都應該向您稽首作禮，更何況是須菩提（Subhūti）呢？』

當時，舍利弗（Śāriputra）上前問佛陀說：『從今以後，人不可以貌相。為什麼呢？因為這位女子用這些莊嚴的瓔珞裝飾她的身體，辯才無礙，聖潔通達，如此令人敬畏。』

那位女子回答說：『舍利弗（Śāriputra）！這並非是莊嚴的瓔珞和文飾所帶來的辯才。』

又問：『那是什麼呢？』

辯才女回答說：『菩薩有八種莊嚴的瓔珞，用這些瓔珞來莊嚴自身。』

【English Translation】 English version: 'Without contradicting or abandoning the mind that seeks all wisdom, this is the utmost in virtue and holiness, surpassing the Śrāvakayāna's (聲聞乘) path of eight liberations and eight stages of meditative absorption leading to tranquility, and superior to those Arhats (羅漢) who dwell in constant stillness. Therefore, Śāriputra (舍利弗)! To illustrate, consider this analogy: if one were to place a crystal in a glass vessel and a bright moon pearl in a clay or wooden vessel, which would be superior?'

Śāriputra (舍利弗) replied, 'Placing the bright moon pearl in the clay or wooden vessel is superior to placing the crystal in the glass vessel.'

The woman said, 'So it is, so it is. O, Śāriputra (舍利弗)! If a woman indulges in the five pleasures, adorns her body with all kinds of jewels, but establishes in her mind the aspiration for all wisdom, she is extremely virtuous and holy, surpassing the Arhats (羅漢) who dwell in tranquility through the eight liberations and meditative absorptions.'

Śāriputra (舍利弗) asked the woman, 'Sister, do you not aspire to the Mahāyāna (大乘)?'

The woman replied, 'The Mahāyāna (大乘) is without fixed abode and does not regress.'

He further asked, 'If the Mahāyāna (大乘) is without fixed abode and does not regress, how is it to be learned?'

The woman replied, 'O, Śāriputra (舍利弗)! One who seeks the Mahāyāna (大乘) does not cease seeking the path until the exhaustion of ignorance. Why? Because the Mahāyāna (大乘) is equanimous. That which is inexhaustible is the inexhaustibility of ignorance, as well as old age, sickness, and death. Dharma (法) is without origination and without cessation. That which originates must return to cessation, and that which does not originate does not cease. O, Śāriputra (舍利弗)! One who understands thus no longer clings to the cycle of the twelve links of dependent origination (十二緣起) and its cessation.'

Then Śāriputra (舍利弗) asked the woman, 'All the gods and people in the world should bow and pay homage to you, how much more so should Subhūti (須菩提)?'

Then Śāriputra (舍利弗) approached the Buddha and said, 'From now on, one should not judge people by their appearance. Why? Because this woman adorns her body with these magnificent necklaces, and her eloquence is sacred and profound, so awe-inspiring.'

The woman replied, 'O, Śāriputra (舍利弗)! It is not the eloquence of adornment and ornamentation.'

He further asked, 'What is it then?'

The eloquent woman replied, 'A Bodhisattva (菩薩) has eight adornments of necklaces, with which they adorn themselves.'

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，心凈如空，菩薩由是成無掛礙正真辯才。何謂為八？修開士行不捨道心，菩薩莊嚴；志懷大乘不存小節，建立莊嚴；等心眾生，無害莊嚴；精進博聞，無厭莊嚴；如所聞法輒能奉行，乃是菩薩身所莊嚴；決深妙法了諸緣起莊嚴其身；曉眾生根，菩薩莊嚴；佛所建立，菩薩莊嚴；菩薩開化，此則莊嚴行權方便。是舍利弗，菩薩所行八事莊嚴，菩薩住是逮得辯才無所掛礙，開化一切五趣闇蔽。」

時，舍利弗前白佛言：「今此女人於何佛土沒來生此國？」

於時其女化一女人端正姝妙，住舍利弗前，問：「舍利弗！吾故問仁：『今此女人於何所土沒而至此土？』」

舍利弗曰：「今是現女為化像耳，其化自然，斯化現者無沒無生。」

其女答曰：「如是，舍利弗！一切諸法，化自然相，如來因是成最正覺。若解諸法一切如化自然相者，則無有生亦無終沒，斯等高士慧猶虛空，不應問：『彼所從來生若以終沒。』」

彼時世尊告舍利弗：「斯則菩薩名曰轉女，從阿閦佛所妙樂世界沒來生此，欲以開化一切眾生，順權方便現女人身。是轉女菩薩，前後勸導無央數不可計限眾生之類，使發無上正真道意。」

時轉女菩薩以女人像，進前詣佛所稽首足下，口宣此言：「唯然，世尊！禮佛足

【現代漢語翻譯】 現代漢語譯本：心清凈如虛空，菩薩因此成就無所掛礙的正真辯才。什麼是八種莊嚴呢？修習菩薩行而不捨棄道心，是菩薩的莊嚴；立志懷抱大乘而不拘泥於細微末節，是建立莊嚴；以平等心對待眾生，是無害的莊嚴；精進廣博地學習，是永不厭倦的莊嚴；對於所聽聞的佛法都能奉行，這是菩薩以身所作的莊嚴；通達甚深微妙的佛法，瞭解諸法緣起，以此莊嚴自身；瞭解眾生的根器，是菩薩的莊嚴；佛所建立的法，是菩薩的莊嚴；菩薩的開導教化，這是莊嚴行權方便。舍利弗（Śāriputra），菩薩所修行的這八件事是莊嚴，菩薩安住於此就能獲得無所掛礙的辯才，開化一切五道眾生的黑暗矇蔽。

當時，舍利弗（Śāriputra）上前稟告佛說：『現在這位女子是從哪個佛土去世後來到這個世界的呢？』

這時，那位女子變化成一位端正美麗的女人，站在舍利弗（Śāriputra）面前，問道：『舍利弗（Śāriputra）！我反問你：『現在這位女子是從哪個佛土去世後來到這個世界的呢？』

舍利弗（Śāriputra）說：『現在這位女子所顯現的是變化之像，這種變化是自然而然的，這種變化所顯現的沒有去世也沒有出生。』

那位女子回答說：『是的，舍利弗（Śāriputra）！一切諸法，都是變化自然之相，如來（Tathāgata）因此成就最正覺。如果理解諸法一切都是如變化自然之相，那麼就沒有出生也沒有終結，這些高士的智慧猶如虛空，不應該問：『她從哪裡來，出生在哪裡，又在哪裡終結。』

那時，世尊告訴舍利弗（Śāriputra）說：『這位菩薩名叫轉女，從阿閦佛（Akshobhya Buddha）的妙樂世界去世後來到這裡，想要開化一切眾生，順應權巧方便而示現女人之身。這位轉女菩薩，前後勸導無數不可計數眾生，使他們發起無上正真道意。』

當時，轉女菩薩以女人之身，上前來到佛的處所，頂禮佛足，口中說道：『是的，世尊！禮佛足！』

【English Translation】 English version: With a mind as pure as the sky, a Bodhisattva thus attains genuine eloquence, free from all hindrances. What are the eight adornments? Cultivating the conduct of a Bodhisattva without abandoning the aspiration for enlightenment is a Bodhisattva's adornment; aspiring to the Mahayana without being attached to minor details is establishing adornment; treating all beings with equanimity is harmless adornment; diligently learning and widely hearing is adornment without weariness; being able to practice the Dharma as heard is the adornment of a Bodhisattva's body; understanding profound and subtle Dharma, comprehending the arising of all phenomena, adorns their body; understanding the faculties of beings is a Bodhisattva's adornment; what the Buddha establishes is a Bodhisattva's adornment; the Bodhisattva's guidance and transformation is the adornment of expedient means. Shariputra (Śāriputra), these eight practices are the adornments of a Bodhisattva, and by abiding in them, a Bodhisattva attains unobstructed eloquence, enlightening all beings in the darkness of the five realms.

At that time, Shariputra (Śāriputra) stepped forward and said to the Buddha, 'From which Buddha-land did this woman pass away to be born in this country?'

Then, the woman transformed into a woman of upright and beautiful appearance, stood before Shariputra (Śāriputra), and asked, 'Shariputra (Śāriputra)! I ask you in return: 'From which Buddha-land did this woman pass away to come to this land?'

Shariputra (Śāriputra) said, 'What is now manifested by this woman is a transformation, and this transformation is natural. What is manifested by this transformation has neither passing away nor birth.'

The woman replied, 'So it is, Shariputra (Śāriputra)! All dharmas are of a nature of transformation and spontaneity, and the Tathagata (Tathāgata) thereby attains perfect enlightenment. If one understands that all dharmas are like transformations and spontaneous in nature, then there is neither birth nor cessation. The wisdom of such noble beings is like the void, and one should not ask: 'Where did she come from, where was she born, and where did she cease?'

At that time, the World Honored One told Shariputra (Śāriputra), 'This Bodhisattva is named Turning Woman, and she passed away from the World of Wonderful Joy of Akshobhya Buddha (Akshobhya Buddha) to be born here, desiring to enlighten all beings, manifesting a woman's body in accordance with skillful means. This Turning Woman Bodhisattva has guided countless beings, encouraging them to generate the aspiration for unsurpassed, true, and perfect enlightenment.'

Then, the Turning Woman Bodhisattva, in the form of a woman, stepped forward to the Buddha's place, bowed her head at his feet, and proclaimed, 'Yes, World Honored One! I pay homage to the Buddha's feet!'

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已不授我決不從地起，當於將來逮無上正真之道，使沒女身化成男子。」及五百女禮佛足下，各自嘆曰：「再反稽首，唯然，世尊！不見授決終不從起，使沒女像得成男子，當逮無上正真道也。」

爾時世尊便則忻笑，諸佛本法自然瑞應，無央數色從佛口出，青黃白黑紅紫之色，周照十方無量佛土，還繞三匝從頂上入。

於時，阿難即從坐起，偏袒右臂右膝著地，叉手白佛言：「何因緣笑？既笑當有意。」

佛告阿難：「汝寧見此轉女菩薩與五百眾，稽首佛足患厭女像不？」

阿難白佛：「唯然，見之。」

佛言：「此轉女菩薩，已越諸劫數逮無上正真之道，成最正覺，號曰光明重王，當以成佛道。五百女人變為男子，成五百菩薩，常與五百菩薩眾，俱逮得總持辯才無礙，以若干變瓔珞嚴身，亦當效斯轉女菩薩，化嚴飾身開化度眾，亦當法效光明重王如來。光明重王如來，皆當受決當逮無上正真之道。光明重王如來佛土，豐熾太平五穀極賤安隱快樂，人民滋茂天人充備，居宅宮殿飲食自然化生，猶兜術天。其佛國土無女人名，況復有形乎？諸菩薩眾皆當化生，七寶蓮華自然而坐，凈修梵行，以是八法，莊嚴其身。」

時轉女菩薩及五百女人，聞佛授決，因得如是自然欣喜，踴在

【現代漢語翻譯】 現代漢語譯本：『如果世尊不給我授記，我決不從地上起來，將來必定證得無上正真之道，使我這女身轉變為男子。』以及五百位女子禮拜佛的腳下，各自嘆息說道：『再次頂禮，是的，世尊！如果不見您授記，我們終不從地上起來，使我們這女身形象得成男子，必定證得無上正真之道。』

這時世尊便歡喜而笑，諸佛本有的法則自然顯現瑞應，無數種顏色從佛口中發出，青、黃、白、黑、紅、紫等顏色，周遍照耀十方無量佛土，然後環繞三圈從佛的頭頂進入。

這時，阿難（Ananda，佛陀的十大弟子之一）即從座位上站起，袒露右臂，右膝著地，合掌向佛說道：『是什麼因緣讓您發笑？既然發笑，必定有其用意。』

佛告訴阿難：『你難道看見這位轉女菩薩（Zhuannv Pusa，字面意思是「轉女菩薩」）與五百大眾，頂禮佛足，厭患女身嗎？』

阿難回答佛說：『是的，我看見了。』

佛說：『這位轉女菩薩，已經超越無數劫數，必定證得無上正真之道，成就最正覺，名號叫做光明重王（Guangming Zhongwang，字面意思是「光明重王」），將要以此成就佛道。這五百位女人將變為男子，成就五百位菩薩，常與五百位菩薩大眾在一起，必定獲得總持（Dharani，總攝憶持一切法而不忘失的智慧）辯才無礙，以各種變化的瓔珞（Yingluo，一種裝飾品）莊嚴自身，也將傚法這位轉女菩薩，變化莊嚴自身，開化度化眾生，也將傚法光明重王如來。光明重王如來，都將受到授記，必定證得無上正真之道。光明重王如來的佛土，豐饒興盛，太平安樂，五穀極其低賤，安穩快樂，人民繁榮昌盛，天人和合，居住的宅院宮殿飲食自然化生，如同兜率天（Tushita Heaven，欲界第四天）。他的佛國土沒有女人的名字，更何況有女人的形體呢？諸位菩薩大眾都將化生，在七寶蓮花上自然而坐，清凈修持梵行（Brahmacharya，清凈的行為），以這八種功德，莊嚴自身。』

當時，轉女菩薩及五百位女人，聽聞佛陀授記，因此得到如此自然而生的歡喜，踴躍在

【English Translation】 English version: 『If the World-Honored One does not grant me a prediction, I will never rise from the ground. In the future, I will surely attain the unsurpassed, perfectly true Way, transforming this female body into a male one.』 And the five hundred women bowed at the Buddha's feet, each sighing and saying, 『Again we prostrate ourselves. Yes, World-Honored One! If we do not see you grant us a prediction, we will never rise from the ground, so that this female form of ours may become male, and we will surely attain the unsurpassed, perfectly true Way.』

At that time, the World-Honored One then smiled with joy. The inherent law of all Buddhas naturally manifested auspicious signs. Countless colors issued from the Buddha's mouth—blue, yellow, white, black, red, and purple—illuminating the immeasurable Buddha-lands in the ten directions, then circling three times and entering from the top of his head.

At that time, Ananda (Ananda, one of the ten great disciples of the Buddha) immediately rose from his seat, bared his right arm, knelt on his right knee, and, with his palms together, said to the Buddha, 『What is the cause and condition for your smile? Since you smile, there must be a reason.』

The Buddha told Ananda, 『Have you seen this Zhuannv Pusa (Zhuannv Pusa, literally 'Turning Woman Bodhisattva') and the five hundred people, bowing at the Buddha's feet, weary of their female form?』

Ananda replied to the Buddha, 『Yes, I have seen them.』

The Buddha said, 『This Zhuannv Pusa has already transcended countless kalpas and will surely attain the unsurpassed, perfectly true Way, achieving the most perfect enlightenment, with the name Guangming Zhongwang (Guangming Zhongwang, literally 'Light Majesty King'), and will use this to achieve the Buddha Way. These five hundred women will transform into men, becoming five hundred Bodhisattvas, always together with the five hundred Bodhisattva assembly, and will surely obtain dharani (Dharani, the wisdom of comprehensively remembering and retaining all dharmas without forgetting) unobstructed eloquence, adorning themselves with various transformed necklaces (Yingluo, a type of ornament), and will also emulate this Zhuannv Pusa, transforming and adorning themselves, opening up and liberating sentient beings, and will also emulate the Tathagata Guangming Zhongwang. The Tathagata Guangming Zhongwang will all receive predictions and will surely attain the unsurpassed, perfectly true Way. The Buddha-land of the Tathagata Guangming Zhongwang will be abundant and flourishing, peaceful and happy, with grains extremely cheap, secure and joyful, the people thriving and prosperous, gods and humans complete, the dwellings, mansions, food, and drink naturally arising, like the Tushita Heaven (Tushita Heaven, the fourth heaven of the desire realm). In his Buddha-land, there will be no name of woman, let alone a female form. All the Bodhisattva assembly will be born through transformation, naturally sitting on seven-jeweled lotus flowers, purely cultivating Brahma-conduct (Brahmacharya, pure conduct), using these eight virtues to adorn themselves.』

At that time, Zhuannv Pusa and the five hundred women, hearing the Buddha's prediction, therefore obtained such natural joy, leaping in

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虛空去地七仞，自然其年如十二童子，無有女像莫不見者，從虛空下稽首佛足。時佛以手悉摩其頭，應時皆逮普明三昧。

爾時，世尊告賢者阿難：「受是經典，持諷誦讀為他人說。」

阿難曰：「諾！請受宣傳。又，是經法名為何等？云何奉號？」

佛言：「名曰『順權方便品轉女菩薩所問授決』，當奉持之。」

阿難復曰：「唯諾受命。」

佛說如是。賢者阿難、轉女菩薩、五百之眾，一切眾會諸天人民、揵沓和、阿須輪，聞佛所說莫不歡喜，作禮而去。

順權方便經卷下

【現代漢語翻譯】 現代漢語譯本： 從虛空中距離地面七仞（古代長度單位，一仞約等於七八尺）處，自然顯現出一些如同十二歲孩童模樣的存在，沒有女性形象，他們無所不見。他們從虛空中降落，頂禮佛足。當時，佛陀用手一一撫摸他們的頭頂，他們立刻都獲得了普明三昧（一種禪定境界）。 這時，世尊告訴賢者阿難（佛陀的十大弟子之一）: 『接受這部經典，受持、背誦、研讀，併爲他人宣說。』 阿難回答說：『好的！我願意接受並宣傳。另外，這部經法名稱是什麼？我們應該如何稱呼它？』 佛陀說：『名為《順權方便品轉女菩薩所問授決》，應當奉持它。』 阿難再次回答說：『好的，我謹遵佛命。』 佛陀如是說。賢者阿難、轉女菩薩、五百大眾，以及所有集會的天人、人民、揵沓和（Gandharva，天上的樂神）、阿須輪（Asura，一種神道），聽聞佛陀所說，無不歡喜，行禮后離去。 《順權方便經》卷下

【English Translation】 English version: From the void, seven 'ren' (an ancient Chinese unit of length, approximately seven or eight chi) above the ground, naturally appeared beings resembling twelve-year-old children, without female forms, and all-seeing. They descended from the void and prostrated themselves at the Buddha's feet. At that time, the Buddha touched each of their heads with his hand, and they immediately attained the 'Puming Samadhi' (a state of meditative concentration). Then, the World Honored One said to the wise Ananda (one of the ten principal disciples of the Buddha): 'Receive this sutra, uphold it, recite it, study it, and explain it to others.' Ananda replied: 'Yes! I will receive and propagate it. Also, what is the name of this sutra? How should we refer to it?' The Buddha said: 'It is named 'Chapter on Skillful Means Following Conditions, Questions and Predictions by the Transforming Woman Bodhisattva'; you should uphold it.' Ananda replied again: 'Yes, I will follow your command.' The Buddha spoke thus. The wise Ananda, the Transforming Woman Bodhisattva, the five hundred of the assembly, and all the assembled devas, people, Gandharvas (heavenly musicians), and Asuras (a type of deity), hearing what the Buddha said, were all delighted, paid their respects, and departed. The Sutra of Skillful Means Following Conditions, Volume Two

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