T14n0567_佛說梵志女首意經
大正藏第 14 冊 No. 0567 佛說梵志女首意經
No. 567 [No. 568]
佛說梵志女首意經
西晉月氏三藏竺法護譯
聞如是：
一時，佛游波羅奈鹿苑仙人所止處而轉法輪，與大比丘眾五百人，無數菩薩俱，諸異佛國各各來會。
爾時世尊，晨旦整服，持缽入城而福一切。賢者阿難侍如常儀，大聖則入波羅奈大城，普次街里向梵志門。
梵志有女名曰首意，遙見佛身端正殊妙威神巍巍，其心靜然諸根寂定，建上玄默第一澹泊，無有衰入恐懼永除。其意清凈而無垢穢如大淵澄，紫磨金色晃如寶山，若盛天樹華實繁茂，有三十二大人之相莊嚴其身，八十種好遍佈其體。昱如大殿而有寶柱，如須彌山峻峙顯特，如月盛滿眾星中明，如日出光晃耀暉赫，無所不照。
女見佛來住于門外，心懷踴躍回入設座，還詣佛所，稽首佛足下，長跪白言：「善來！安住，愿降聖尊屈神臨眄。」佛垂慈愍入館就座。
首意悅豫，重稽首，而取小榻于佛前坐，進而啟曰：「唯，天中天！曾聞如來游波羅奈仙士鹿苑，為沙門、梵志、梵天、龍神，諸魔世人群生之疇，轉無上輪興顯正法。」
佛告梵女：「如是！如是！誠如所云，吾游斯國轉無
【現代漢語翻譯】 現代漢語譯本： 《佛說梵志女首意經》
西晉月氏三藏竺法護譯
我聽聞是這樣的：
一時，佛陀在波羅奈（Bārāṇasī，古印度城市名，今瓦拉納西）鹿野苑（Mrigadāva，位於波羅奈附近的森林，釋迦牟尼成道后初次說法之處）說法，與五百位大比丘眾，以及無數菩薩在一起，各方佛國的菩薩都來集會。
當時，世尊清晨整理好衣服，拿著缽進入城中為一切眾生賜福。賢者阿難（Ānanda，釋迦牟尼的十大弟子之一，以記憶力超群著稱）像往常一樣侍奉在側，佛陀進入波羅奈大城，依次走過街巷，來到一位梵志（Brāhmaṇa，古印度婆羅門種姓的人）的家門前。
這位梵志有個女兒，名叫首意（Śreṣṭhi，意為『最勝』或『 श्रेष्ठिन्』，指富有的商人或貴族之女），她遠遠地看見佛陀的身體端正殊妙，威神巍峨，內心平靜，諸根寂定，建立了至高玄妙的境界，達到第一等的澹泊，沒有衰老和死亡的恐懼。她的心意清凈沒有垢穢，像深淵一樣澄澈，紫磨金色的光芒像寶山一樣閃耀，像茂盛的天樹一樣華實繁茂，有三十二種大丈夫相（Lakṣaṇa，佛陀或偉大人物所具有的三十二種特殊體貌特徵）莊嚴其身，八十種隨形好（Anuvyañjana，佛陀或偉大人物所具有的八十種較小的美好特徵）遍佈全身。佛陀的光輝像有寶柱的大殿一樣，像須彌山（Sumeru，佛教宇宙觀中的中心山）一樣高聳顯特，像滿月一樣在眾星中明亮，像太陽升起一樣光芒四射，照耀一切。
首意看見佛陀來到門外，心中充滿喜悅，回到家中設定座位，然後來到佛陀面前，頂禮佛足，長跪說道：『歡迎！請安住，愿聖尊您屈尊降臨。』佛陀慈悲地進入屋內就座。
首意喜悅，再次頂禮，在佛陀面前取了一個小榻坐下，然後說道：『天中之天！我曾聽聞如來在波羅奈仙人鹿野苑，為沙門（Śrāmaṇa，指佛教或其他宗教的修行者）、梵志、梵天（Brahmā，印度教的創造神）、龍神（Nāga，印度神話中的蛇神），以及諸魔和世間眾生，轉動無上法輪，弘揚正法。』
佛陀告訴梵女：『是的！是的！正如你所說，我遊歷這個國家，轉動無上法輪。』
【English Translation】 English version: The Sutra of Śreṣṭhi (Chief Woman) Spoken by the Buddha
Translated by Dharmarakṣa, a Tripiṭaka Master from Yuezhi of the Western Jin Dynasty
Thus have I heard:
At one time, the Buddha was dwelling in the Deer Park (Mrigadāva) at Bārāṇasī, where he turned the Dharma wheel, accompanied by a great assembly of five hundred Bhikṣus (monks), and countless Bodhisattvas. Bodhisattvas from various Buddha-lands gathered there.
At that time, the World-Honored One, in the early morning, arranged his robes, held his bowl, and entered the city to bestow blessings upon all. The worthy Ānanda attended him as was his custom. The Great Sage then entered the great city of Bārāṇasī, proceeding through the streets and lanes towards the gate of a Brāhmaṇa (priest).
The Brāhmaṇa had a daughter named Śreṣṭhi (Chief Woman). From afar, she saw the Buddha's body, which was upright, supremely wonderful, and majestic. Her mind became serene, her senses stilled, establishing the highest, most profound silence, the foremost tranquility, without decline or the fear of entering into death, forever removed. Her intention was pure and without defilement, like a great, clear abyss. His body shone with the color of purple-gold, radiant like a jeweled mountain, like a flourishing heavenly tree abundant with flowers and fruits. He was adorned with the thirty-two major marks (Lakṣaṇa) of a great man, and the eighty minor marks (Anuvyañjana) pervaded his body. He shone like a great palace with jeweled pillars, towering and prominent like Mount Sumeru (the central mountain in Buddhist cosmology), bright among the stars like the full moon, radiant and dazzling like the rising sun, illuminating all without exception.
Seeing the Buddha coming to the gate, the woman's heart leaped with joy. She returned inside to prepare a seat, then went back to the Buddha, bowed at his feet, knelt, and said, 'Welcome! Please abide here. May the Holy One condescend to grace us with your presence.' The Buddha, with compassion, entered the house and took his seat.
Śreṣṭhi, filled with joy, bowed again, took a small seat, and sat before the Buddha. She then inquired, 'O, Supreme Among Humans! I have heard that the Tathāgata (Buddha) is dwelling in the Deer Park of the Immortals at Bārāṇasī, turning the unsurpassed wheel of Dharma and revealing the true Dharma for Śrāmaṇas (ascetics), Brāhmaṇas, Brahmās (creator god), Nāgas (serpent deities), all demons, and the multitudes of sentient beings.'
The Buddha told the Brāhmaṇa woman, 'So it is! So it is! Truly as you say, I am dwelling in this country, turning the unsurpassed wheel of Dharma.'
上輪，為諸未聞宣現正法，不以非法。」
首意問佛：「何謂如來所轉法輪？」
世尊告女：「以十二事緣起之法而轉法輪。」
首意白佛：「重加大恩為我分別，廣說十二緣起之法，法輪所歸令識義趣。」
佛言：「諦聽！善思念之，吾當為汝解散其義。」梵女首意，受教而聽。
佛告女曰：「若計有我便有終始，起于不起，從癡因緣則便有行，從行因緣則便有識，從識因緣則有名色，從名色因緣則有六入，從六入因緣則便更習，從更習因緣則便有痛，從痛因緣則便有愛，從愛因緣則便有受，從受因緣則便有有，從有因緣則便致生，從生因緣致老病死，勤苦愁惱，大患集會。
「如是，女！癡滅，識、行、名色，六入、更習，痛、愛、受、有、生老病死滅，勤苦愁惱大患盡除。汝欲知吾以是法故，于波羅奈仙士鹿苑，為諸沙門、梵志、梵天、龍神、諸魔世人而轉法輪，解十二因緣，若受奉行，因可得度。」
首意問佛：「唯，天中天，法寧有內、有外乎？」
告女曰：「不也！」
女又問曰：「法寧有住無明號乎？」
答曰：「不也！」
女又問曰：「寧有興明、有除滅乎？」
答曰：「不也！」
女又問曰：「其明達者寧有形
【現代漢語翻譯】 現代漢語譯本：『在上一次，爲了那些尚未聽聞佛法的人宣講顯現正法，而不是用非法的方式。』
首意（梵女名）問佛：『什麼是如來所轉的法輪？』
世尊告訴首意：『以十二緣起之法來轉法輪。』
首意對佛說：『請您再次施予大恩，為我詳細分別解說，廣泛地講述這十二緣起之法，使我了解法輪所歸的意義和旨趣。』
佛說：『仔細聽！好好地思考，我會為你解釋其中的含義。』梵女首意，接受教誨並認真聽講。
佛告訴首意：『如果執著于有「我」的存在，就會有終結和開始。從無知（癡）的因緣出發，就會產生行為（行）；從行為（行）的因緣出發，就會產生意識（識）；從意識（識）的因緣出發，就會產生名色（名色）；從名色（名色）的因緣出發，就會產生六入（六入）；從六入（六入）的因緣出發，就會產生觸（更習）；從觸（更習）的因緣出發，就會產生感受（痛）；從感受（痛）的因緣出發，就會產生愛（愛）；從愛（愛）的因緣出發，就會產生取（受）；從取（受）的因緣出發，就會產生有（有）；從有（有）的因緣出發，就會導致生（生）；從生（生）的因緣出發，就會導致衰老、疾病和死亡（老病死），以及勤勞的痛苦、憂愁和煩惱，這些巨大的苦難。』
『像這樣，首意！當無知（癡）滅除時，意識（識）、行為（行）、名色（名色）、六入（六入）、觸（更習）、感受（痛）、愛（愛）、取（受）、有（有）、生（生）、衰老、疾病和死亡（老病死）都會滅除，勤勞的痛苦、憂愁和煩惱這些巨大的苦難都會完全消除。你想知道嗎？我就是因為這個法，在波羅奈（Varanasi）仙人居住的鹿野苑（Sarnath），為那些沙門（Shramana，出家修行者）、梵志（Brahmana，婆羅門教修行者）、梵天（Brahma，天神）、龍神（Naga，龍族神祇）、諸魔（Mara，惡魔）和世人轉法輪，講解十二因緣，如果接受並奉行，就能因此而得度。』
首意問佛：『是的，天中天（對佛的尊稱），佛法有內外之分嗎？』
佛告訴首意：『不是的！』
首意又問：『佛法有停留在無明（Avidya，對事物真相的迷惑）的狀態嗎？』
佛回答：『不是的！』
首意又問：『佛法有興起光明，有消除滅亡嗎？』
佛回答：『不是的！』
首意又問：『那些明達的人有形體嗎？』
【English Translation】 English version: 'In the previous round, the Tathagata expounded and revealed the true Dharma to those who had not yet heard it, not through unlawful means.'
Shouyi (name of a Brahma maiden) asked the Buddha: 'What is the Dharma wheel turned by the Tathagata?'
The World Honored One told Shouyi: 'The Dharma wheel is turned by the law of the twelve links of dependent origination.'
Shouyi said to the Buddha: 'Please bestow great kindness again and explain in detail, extensively expounding the law of the twelve links of dependent origination, so that I may understand the meaning and purpose to which the Dharma wheel leads.'
The Buddha said: 'Listen carefully! Think well, and I will explain its meaning to you.' The Brahma maiden Shouyi, received the teaching and listened attentively.
The Buddha told Shouyi: 'If one clings to the existence of a 「self」, there will be an end and a beginning. Arising from the condition of ignorance (Avidya), there will be action (Samskara); from the condition of action (Samskara), there will be consciousness (Vijnana); from the condition of consciousness (Vijnana), there will be name and form (Namarupa); from the condition of name and form (Namarupa), there will be the six entrances (Shadayatana); from the condition of the six entrances (Shadayatana), there will be contact (Sparsha); from the condition of contact (Sparsha), there will be feeling (Vedana); from the condition of feeling (Vedana), there will be craving (Trishna); from the condition of craving (Trishna), there will be grasping (Upadana); from the condition of grasping (Upadana), there will be becoming (Bhava); from the condition of becoming (Bhava), there will be birth (Jati); from the condition of birth (Jati), there will be old age, sickness, and death (Jaramarana), as well as the toil of suffering, sorrow, and vexation, these great afflictions.'
'Thus, Shouyi! When ignorance (Avidya) is extinguished, consciousness (Vijnana), action (Samskara), name and form (Namarupa), the six entrances (Shadayatana), contact (Sparsha), feeling (Vedana), craving (Trishna), grasping (Upadana), becoming (Bhava), birth (Jati), old age, sickness, and death (Jaramarana) will all be extinguished, and the toil of suffering, sorrow, and vexation, these great afflictions, will be completely eliminated. Do you want to know? It is because of this Dharma that I, in the Deer Park (Sarnath) where the immortals dwell in Varanasi, turned the Dharma wheel for the Shramanas (Shramana, wandering ascetics), Brahmanas (Brahmana, Brahmin ascetics), Brahmas (Brahma, deities), Nagas (Naga, serpent deities), Maras (Mara, demons), and the people of the world, explaining the twelve links of dependent origination. If one accepts and practices it, one can be liberated thereby.'
Shouyi asked the Buddha: 'Yes, O Lord of Gods (an epithet for the Buddha), does the Dharma have an inner and an outer aspect?'
The Buddha told Shouyi: 'No!'
Shouyi asked again: 'Does the Dharma abide in a state of ignorance (Avidya, delusion about the true nature of things)?'
The Buddha replied: 'No!'
Shouyi asked again: 'Does the Dharma have arising of light and elimination of extinction?'
The Buddha replied: 'No!'
Shouyi asked again: 'Do those who are enlightened have form?'
貌乎？」答曰：「不也！」
女又問曰：「以何因緣而致是身？以無有癡何從致生？興心慢意因成其行，何謂因緣而得合成？」又曰：「唯，大聖！如樹無根，何因忽生莖節枝葉華實？如是，世尊！計其無明無有形像，假使因緣從無哲起而致憍慢，何謂無哲之原而致於行？何從致是眾惱集會？」
佛告女：「欲知諸相，本悉清凈，亦復如是。諸法之法，法不知法，愚冥凡夫不聞罪福而造兇危，因從兇危則有終始，因終始則有苦樂。計曉于彼，亦無作罪，亦無福者，亦復無有進退終始，亦復無有遭苦遇樂。」
佛告首意：「汝欲知之，譬如幻士化作所化，其化人者，亦不想念言：『我是化。』彼之幻士，或以實為虛，或以虛為實，悉是欺詐愚偽之法。計斯幻士及所化人，有所化者亦無所化，彼亦空虛誑惑迷妄癡騃之法。于汝意云何？其幻化者，豈復有內而有外乎？」
答曰：「不也！天中天！」
「于汝意云何？幻無住豈有我名乎？」
答曰：「不也！天中天！」
「于汝意云何？其幻化者，豈有到後世復來者乎？」
答曰：「不也！天中天！」
「于汝意云何？其幻者豈有所起有所滅乎？」
答曰：「不也！天中天！」
「于汝意云何？其幻化
【現代漢語翻譯】 現代漢語譯本： 女子問道：『是像貌嗎？』回答說：『不是的！』 女子又問：『以什麼因緣而導致這個身體？如果沒有愚癡，又從何處產生？興起傲慢的心意，因而形成行為，這又是什麼因緣而能夠合成的呢？』又說：『是的，大聖！就像樹沒有根，又因何忽然生出莖、節、枝、葉、花、果？像這樣，世尊！推究那無明（avidyā，佛教術語，指對事物真相的無知）沒有形像，即使因緣從無知而起，以至於產生驕慢，那麼這無知的根源又是什麼，以至於產生行為？又從何處產生這些眾多的煩惱呢？』 佛告訴女子：『想要了解諸相（lakṣaṇa，佛教術語，指事物的特徵），其本質都是清凈的，也是如此。諸法的法性，法性本身並不知道法性，愚昧無知的凡夫不瞭解罪與福，因而造作兇險的行為，因為有兇險的行為，所以有終結和開始，因為有終結和開始，所以有苦和樂。如果能夠明白這些，那麼既沒有作罪的人，也沒有享福的人，也沒有前進、後退、終結、開始，也沒有遭遇痛苦和快樂。』 佛告訴首意（Śūnyatā，空性）：『你想要了解這個道理，譬如幻術師變幻出所變之物，那被變幻出來的人，也不會想念說：「我是被變幻出來的。」那幻術師，或者把真實的當作虛假的，或者把虛假的當作真實的，這些都是欺騙、虛偽的方法。推究這幻術師和被變幻出來的人，有所變幻的也沒有什麼可變幻的，那也是空虛、欺騙、迷惑、虛妄、愚癡的方法。你認為怎麼樣？那幻化之物，難道有內在和外在的區別嗎？』 回答說：『不是的！天中天（devātideva，佛的尊稱）！』 『你認為怎麼樣？幻化沒有住處，難道有我的名字嗎？』 回答說：『不是的！天中天！』 『你認為怎麼樣？那幻化之物，難道有到後世又回來的嗎？』 回答說：『不是的！天中天！』 『你認為怎麼樣？那幻化之物，難道有所產生和有所滅亡嗎？』 回答說：『不是的！天中天！』 『你認為怎麼樣？那幻化之物
【English Translation】 English version: The woman asked: 'Is it an appearance?' The answer was: 'No!' The woman further asked: 'By what causes and conditions does this body come to be? If there is no ignorance (avidyā, a Buddhist term referring to ignorance of the true nature of things), from where does it arise? Arising with arrogance and pride, thus forming actions, what causes and conditions combine to create this?' She continued: 'Yes, Great Sage! Like a tree without roots, how does it suddenly produce stems, nodes, branches, leaves, flowers, and fruits? Similarly, World Honored One! Considering that ignorance (avidyā) has no form or image, even if causes and conditions arise from ignorance, leading to arrogance, what is the origin of this ignorance that leads to action? And from where do these numerous afflictions arise?' The Buddha told the woman: 'If you wish to understand all appearances (lakṣaṇa, a Buddhist term referring to the characteristics of things), their essence is fundamentally pure, and so it is. The Dharma of all dharmas, Dharma does not know Dharma. Ignorant ordinary beings, not understanding sin and merit, create dangerous actions. Because of dangerous actions, there is beginning and end. Because of beginning and end, there is suffering and happiness. If one understands this, then there is neither a doer of sin nor a receiver of merit, nor is there progress, regress, beginning, or end, nor is there encountering suffering or experiencing happiness.' The Buddha said to Śūnyatā (emptiness): 'If you wish to understand this, it is like a magician conjuring up illusions. The person who is conjured does not think, 'I am conjured.' The magician either takes the real as unreal or the unreal as real; all of this is deceitful and false. Considering the magician and the conjured person, there is nothing to be conjured, and it is empty, deceptive, deluded, and foolish. What do you think? Does the illusion have an inside or an outside?' The answer was: 'No, Devātideva (a title of the Buddha, meaning 'god above the gods')!' 'What do you think? Does illusion have a dwelling place, or does it have a name of 'I'?' The answer was: 'No, Devātideva!' 'What do you think? Does the illusion go to the next life and then return?' The answer was: 'No, Devātideva!' 'What do you think? Does the illusion have arising and ceasing?' The answer was: 'No, Devātideva!' 'What do you think? The illusion
者，豈有所有有形像乎？」
答曰：「不也！天中天！」
「于汝意云何？其幻化者，豈有見聞有幻無幻乎？」
答曰：「不也！天中天！」其女白佛言：「我曾聞之，其幻化者，無有見聞有幻無幻。」
世尊又問：「于汝意云何？其幻化者，假使無身，豈能令幻化發起諸術乎？」
女答曰：「唯，天中天！其幻化者，實為如此真無所有。」
佛復言：「如是！如是！女！其無明者無內無外，計其法者亦無所有，亦無字也，其無明者不至後世，亦無還返，其無明者亦無有起，亦無有滅，其無明者亦無形像。適興無明緣致眾行，名色、六入、更習、痛、愛、受、有、生老病死，勤苦愁惱大患集會。」
時女首意白佛言：「甚為可奇！至未曾有！世尊所興而不可及。所以者何？佛、天中天！于虛空中而轉法輪，不可思議所轉法輪，不可稱限無量法輪，無獲法輪，無形法輪，無生法輪，滅度法輪。」
世尊告曰：「如是！如是！誠如所云，吾所轉輪為轉空輪，所轉法輪不可思議，所轉法輪不可稱限，其可轉輪無量無獲，無形無生，為滅度也。」
時首意女歡喜踴躍，善心生焉，則以栴檀搗香及諸華香，供養散佛：「唯然世尊！以是德本，誓致擁護，而善救攝。降伏
【現代漢語翻譯】 現代漢語譯本： 『那麼，你認為幻化的人，有任何有形的形象嗎？』 回答說：『沒有，天中天（佛的尊稱）！』 『你認為怎麼樣？那幻化出來的東西，有見聞，有真實或虛幻嗎？』 回答說：『沒有，天中天！』那女子對佛說：『我曾經聽過，那幻化出來的東西，沒有見聞，沒有真實或虛幻。』 世尊又問：『你認為怎麼樣？那幻化的人，即使沒有身體，難道能讓幻化發起各種法術嗎？』 女子回答說：『是的，天中天！那幻化的人，實際上是如此的真實空無所有。』 佛又說：『是這樣！是這樣！女子！那無明（佛教指對事物真相的迷惑）沒有內也沒有外，計算它的法則也是一無所有，也沒有文字可以描述，那無明不會到後世，也不會返回，那無明也沒有生起，也沒有滅亡，那無明也沒有形像。因為無明而產生各種行為，導致名色（佛教指精神和物質的結合）、六入（佛教指眼、耳、鼻、舌、身、意六種感覺器官）、更習（佛教指接觸和習慣）、痛（佛教指感受）、愛（佛教指貪愛）、受（佛教指領受）、有（佛教指存在）、生老病死，以及各種勤苦愁惱的大患。』 當時首意女對佛說：『真是太奇妙了！真是前所未有！世尊所展現的境界是不可及的。為什麼這麼說呢？佛，天中天！您在虛空中轉法輪（佛教指宣講佛法），這不可思議的法輪，這不可稱量無限的法輪，這無法獲得的法輪，這無形的法輪，這無生的法輪，是滅度的法輪。』 世尊告訴她說：『是這樣！是這樣！正如你所說，我所轉的法輪是轉空輪，所轉的法輪不可思議，所轉的法輪不可稱量，這可轉的法輪是無量無獲，無形無生，是爲了滅度。』 當時首意女歡喜踴躍，善心生起，於是用栴檀（一種香木）搗成的香和各種花香，供養散給佛：『是的，世尊！憑藉這功德，我發誓要擁護佛法，並且善於救護和攝受眾生，降伏…
【English Translation】 English version: 『Then, what do you think? Does the illusionist have any tangible form?』 She replied, 『No, Blessed One (Tathagata)!』 『What do you think? Does that which is created by illusion have seeing, hearing, reality, or illusion?』 She replied, 『No, Blessed One!』 The girl said to the Buddha, 『I have heard that that which is created by illusion has no seeing, hearing, reality, or illusion.』 The World Honored One (Bhagavan) further asked, 『What do you think? If the illusionist had no body, could he cause the illusion to initiate various arts?』 The girl replied, 『Yes, Blessed One! The illusionist is truly so, genuinely without anything.』 The Buddha then said, 『So it is! So it is! Girl! Ignorance (Avidya) has neither inside nor outside, calculating its laws is also without anything, nor are there words to describe it. Ignorance does not go to the next life, nor does it return. Ignorance has neither arising nor ceasing, and ignorance has no form. Because of ignorance, various actions arise, leading to name and form (Namarupa), the six entrances (Sadayatana), contact and habit (Sparsha), feeling (Vedana), craving (Trishna), reception (Upadana), existence (Bhava), birth, old age, sickness, and death, as well as various toilsome sufferings and great afflictions.』 At that time, the girl Shoyi (name of the girl) said to the Buddha, 『It is truly wonderful! It is unprecedented! The realm manifested by the World Honored One is unattainable. Why is that? Buddha, Blessed One! You turn the Dharma wheel (Dharmachakra) in empty space, this inconceivable Dharma wheel, this immeasurable and limitless Dharma wheel, this unattainable Dharma wheel, this formless Dharma wheel, this unborn Dharma wheel, is the Dharma wheel of Nirvana (Nirvana).』 The World Honored One told her, 『So it is! So it is! Just as you say, the Dharma wheel I turn is turning the empty wheel, the Dharma wheel I turn is inconceivable, the Dharma wheel I turn is immeasurable, this turnable wheel is immeasurable and unattainable, formless and unborn, it is for Nirvana.』 At that time, the girl Shoyi rejoiced and leaped for joy, and a good heart arose. Then, using sandalwood (Santalum) pounded incense and various flower incense, she offered and scattered them to the Buddha: 『Yes, World Honored One! By virtue of this merit, I vow to uphold the Dharma, and to be skilled in saving and gathering beings, subduing...』
諸根，御製愛慾，逮轉法輪，轉空無輪，無思議輪，不可稱限。無量無獲，無形無生，滅度之輪。」
佛尋欣欲，五色青黃赤白綠光從口而出，其大光明普照十方無數佛國，悉皆覆蔽日月之明，還來繞身至於三匝，從頂上入。
賢者阿難曉了七法：一曰、知義；二曰、解法；三曰、曉時；四曰、了節；五曰、明眾；六曰、練己；七曰、采識人本；即從坐起，更整衣服，偏袒右肩，下右膝叉手白佛：「今大聖欣欲，為何感應，愿說其意？唯，天中天！多所愍傷，多所安隱，哀念諸天世間人民，分別說之。」
佛告阿難：「爾見梵女首意，以末栴檀、華香、搗香，供養散佛乎？其心誓願逮轉法輪。」
對曰：「已見。」
佛言：「是女以斯德本護己安人，多所救攝，壽終之後當轉女身，至八十四億劫，不歸惡趣，供養六萬諸佛世尊，出家為道，志於沙門，聽受經法。受經法已，即時諷誦，將御如來現在正法，佛滅度后供養舍利，勸化無數無量眾生，不可計會，使立無上正真之道，最於後世窮竟劫已，於三千大千，即當逮得無上正真之道，成最正覺，劫名寶明，佛號寶光如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，為佛、眾祐。其佛當壽具足一劫，為難計量群
【現代漢語翻譯】 現代漢語譯本： 『諸根，御製愛慾，逮轉法輪（Dharmacakra，佛法之輪），轉空無輪，無思議輪，不可稱限。無量無獲，無形無生，滅度之輪。』
佛陀隨即心生歡喜，五色（青、黃、赤、白、綠）光芒從口中射出，其大光明普照十方無數佛國，完全遮蔽了日月的光輝，然後返回來圍繞佛身三圈，從頭頂進入。
賢者阿難（Ānanda）通曉七法：一曰、知義；二曰、解法；三曰、曉時；四曰、了節；五曰、明眾；六曰、練己；七曰、采識人本；於是從座位上站起，整理衣物，袒露右肩，右膝跪地，合掌對佛說：『如今大聖心生歡喜，是為何種感應，愿佛陀解說其中含義？唯有天中之天！您對眾生多有憐憫和安撫，哀憐諸天世間人民，請為我們分別解說。』
佛陀告訴阿難：『你是否看見梵女首意，用末栴檀（sandalwood powder）、華香、搗香，供養並散佈于佛陀？她的心願是能夠證得轉法輪。』
阿難回答說：『已經看見了。』
佛陀說：『這位女子以這樣的功德護佑自己和他人，多有救助和攝受，壽命終結之後將轉為男身，直至八十四億劫，不會墮入惡道，將供養六萬諸佛世尊，出家修行，立志成為沙門（śrāmaṇa），聽聞和接受經法。接受經法后，立即諷誦，將護持如來現在的正法，佛陀滅度后供養舍利，勸化無數無量的眾生，數量不可計數，使他們樹立無上正真之道，最終在後世窮盡劫數之後，於三千大千世界，證得無上正真之道，成就最正覺悟，劫名為寶明，佛號寶光如來（Ratna-prabha-tathāgata）、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，為佛、眾祐。這位佛陀的壽命將具足一劫，難以計量。』
【English Translation】 English version: 'The faculties, controlling desire, attaining the turning of the Dharma wheel (Dharmacakra), turning the wheel of emptiness, the wheel of the inconceivable, immeasurable and limitless. Immeasurable and without attainment, without form and without birth, the wheel of extinction.'
The Buddha then rejoiced, and five-colored (blue, yellow, red, white, green) light emanated from his mouth, its great radiance illuminating countless Buddha lands in the ten directions, completely covering the brightness of the sun and moon, then returning to circle his body three times, entering from the top of his head.
The worthy Ānanda understood seven things: first, knowing the meaning; second, understanding the Dharma; third, knowing the time; fourth, understanding the occasion; fifth, understanding the assembly; sixth, refining oneself; seventh, discerning people's nature. He then rose from his seat, adjusted his robes, bared his right shoulder, knelt on his right knee, and with palms joined, said to the Buddha: 'Now that the Great Sage rejoices, what is the cause of this response? May the Buddha explain its meaning? O, the most honored among gods! You have much compassion and bring much peace, have pity on the gods and people of the world, please explain it separately for us.'
The Buddha said to Ānanda: 'Did you see the Brahma maiden Shouyi, using powdered sandalwood (sandalwood powder), flower incense, and pounded incense, offering and scattering them to the Buddha? Her vow is to attain the turning of the Dharma wheel.'
He replied: 'I have seen it.'
The Buddha said: 'This woman, with such virtuous roots, protects herself and brings peace to others, providing much rescue and guidance. After her life ends, she will be transformed into a male body, and for eighty-four billion kalpas, she will not fall into evil realms, she will make offerings to sixty thousand Buddhas, World Honored Ones, leave home to cultivate the Way, aspire to become a śrāmaṇa, listen to and receive the scriptures. After receiving the scriptures, she will immediately recite them, protect the Tathāgata's present Right Dharma, and after the Buddha's extinction, she will make offerings to the relics, converting countless immeasurable beings, an uncountable number, causing them to establish the unsurpassed, true, and correct Way, and finally, in the last age, after exhausting the kalpas, in the three thousand great thousand worlds, she will attain the unsurpassed, true, and correct Way, and achieve the most perfect enlightenment, the kalpa will be named Treasure Bright, and the Buddha will be named Ratna-prabha-tathāgata, the Truly Arrived One, the Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Beings, Teacher of Gods and Humans, Buddha, Blessed One. That Buddha's lifespan will be a full kalpa, immeasurable.'
黎之疇，勸發道教而逆長益，后至無餘于泥洹界而取滅度。」
阿難白佛：「其首意女，為於何佛植眾德本？」
佛告阿難：「斯女往昔惟衛佛時，以女人身初發道意，取寶珠瓔用散佛上。至於今世復會吾前，志願無上正真之道。亦于式佛、如來正覺發歡喜心，加懷篤信脫衣上佛，以家之信離家為道，而作沙門具滿千歲，凈修梵行，數數講問深奧妙法。于隨葉如來正覺時，以十五日供養世尊及諸弟子，充滿周備，亦復志願無上正真之道。于拘樓如來正覺時，心樂善學攬攝章句，以諸真珠名香供散佛上，其心亦愿誓成正覺。于拘那含牟尼佛正覺時，以香涂塔盡其形壽，供養衣服飲食醫藥床座，於二日供養世尊聖眾。見迦葉佛供養奉事，不捨道意。今供養吾，當轉女身，然後得佛道度脫眾生。」
佛說如是，莫不歡喜。
佛說梵志女首意經
【現代漢語翻譯】 現代漢語譯本： 『黎之疇』（未知含義），勸導人們發起道教之心，從而逆轉衰老增長壽命，最終在無餘涅槃界（nirvana-dhatu，佛教術語，指完全寂滅的境界）中證得滅度（parinirvana，佛教術語，指佛或阿羅漢的死亡）。
阿難（Ananda，佛陀的十大弟子之一）問佛陀：『這位名叫「首意」（首意）的女子，是于哪位佛陀座下種下了眾多功德之本？』
佛陀告訴阿難：『這位女子在過去毗衛佛（Vipasyin Buddha，過去七佛之一）時期，以女人的身份初次發起修道之心，取寶珠瓔珞散在佛陀身上。到了今世又在我的面前，發願追求無上正真之道（anuttara-samyak-sambodhi，佛教術語，指無上正等正覺）。她也曾於式佛（Sikhin Buddha，過去七佛之一）、如來正覺（Tathagata，如來的稱號）前生起歡喜心，並懷著堅定的信仰脫下衣服供養佛陀，以對佛法的堅定信念離開家庭出家修道，做了沙門（sramana，佛教術語，指修行者）圓滿一千歲，清凈地修持梵行（brahmacarya，佛教術語，指清凈的行為），多次講習詢問深奧微妙的佛法。在隨葉如來正覺（Visvabhu Buddha，過去七佛之一）時期，用十五天的時間供養世尊（Bhagavan，佛的稱號）以及諸位弟子，供養充滿周到完備，也發願追求無上正真之道。在拘樓如來正覺（Krakucchanda Buddha，過去七佛之一）時期，內心喜愛學習，掌握經文的章句，用各種真珠名香供養散在佛陀身上，她的心也發願誓必成就正覺。在拘那含牟尼佛正覺（Kanakamuni Buddha，過去七佛之一）時期，用香塗抹佛塔，盡其一生，供養衣服飲食醫藥床座，用兩天的時間供養世尊和聖眾。她見到迦葉佛（Kasyapa Buddha，過去七佛之一）時，也供養奉事，不捨棄修道之心。如今她供養我，當轉變為男子之身，然後才能得佛道，度脫眾生。』
佛陀說完這些話，大家都非常歡喜。
《佛說梵志女首意經》
【English Translation】 English version: 'Li Zhi Chou' (unknown meaning) encourages people to initiate the mind of Taoism, thereby reversing aging and increasing longevity, and ultimately attaining parinirvana (parinirvana, Buddhist term, referring to the death of a Buddha or Arhat) in the nirvana-dhatu (nirvana-dhatu, Buddhist term, referring to the realm of complete extinction).
Ananda (Ananda, one of the Buddha's ten great disciples) asked the Buddha: 'This woman named 'Shou Yi' (首意), under which Buddha did she plant the roots of numerous merits?'
The Buddha told Ananda: 'This woman, in the past, during the time of Vipasyin Buddha (Vipasyin Buddha, one of the past seven Buddhas), initially aroused the mind of cultivation as a woman, taking precious pearl necklaces and scattering them on the Buddha. In this present life, she is again before me, vowing to pursue the unsurpassed perfect enlightenment (anuttara-samyak-sambodhi, Buddhist term, referring to unsurpassed perfect enlightenment). She also generated joy before Sikhin Buddha (Sikhin Buddha, one of the past seven Buddhas), the Tathagata (Tathagata, the title of the Buddha), and with firm faith, took off her clothes to offer to the Buddha. With firm belief in the Dharma, she left her family to become a sramana (sramana, Buddhist term, referring to a practitioner) for a full thousand years, purely cultivating brahmacarya (brahmacarya, Buddhist term, referring to pure conduct), and frequently lectured and inquired about the profound and subtle Dharma. During the time of Visvabhu Buddha (Visvabhu Buddha, one of the past seven Buddhas), she spent fifteen days offering to the Bhagavan (Bhagavan, the title of the Buddha) and all the disciples, providing complete and thorough offerings, and also vowed to pursue unsurpassed perfect enlightenment. During the time of Krakucchanda Buddha (Krakucchanda Buddha, one of the past seven Buddhas), she delighted in learning and mastering the sentences of the scriptures, using various pearls and fragrant incense to offer and scatter on the Buddha, and her heart also vowed to surely achieve perfect enlightenment. During the time of Kanakamuni Buddha (Kanakamuni Buddha, one of the past seven Buddhas), she used incense to paint the pagoda, throughout her life, offering clothing, food, medicine, and bedding, and spent two days offering to the Bhagavan and the Sangha. When she saw Kasyapa Buddha (Kasyapa Buddha, one of the past seven Buddhas), she also made offerings and services, without abandoning the mind of cultivation. Now that she makes offerings to me, she will transform into a male body, and then she can attain Buddhahood and liberate sentient beings.'
After the Buddha spoke these words, everyone was very happy.
'The Sutra of the Buddha Speaking about the Brahmin Girl Shou Yi'