T14n0568_有德女所問大乘經
大正藏第 14 冊 No. 0568 有德女所問大乘經
No. 568 [No. 567]
有德女所問大乘經
唐南天竺國三藏菩提流志奉詔譯
如是我聞：
一時，佛在波羅奈國仙人住處施鹿林中，與大比丘眾五百人，及無量諸菩薩摩訶薩眾俱。
爾時，世尊食時著衣持缽，共阿逸多菩薩摩訶薩，入波羅奈大城乞食，于其城中次第行乞，至有德婆羅門女家。
時有德女，遙見如來色相端嚴諸根寂靜，其心恬曠最上無比，威儀顧視審諦閑詳，譬如龍王有大威德，如真金柱嶷然安固，如清凈池皎無穢濁，欣戚不動如第四禪，身放光明內外融徹。
時有德女，見如是相，心生凈信，來詣佛所，頂禮如來，及阿逸多菩薩摩訶薩足，曲躬恭敬，合掌向佛，而作是言：「善來！世尊！善來！善逝！我於今者欲問所疑，惟愿垂哀暫時住此。」
於時世尊，默然受請，敷座而坐，阿逸多菩薩摩訶薩，亦隨佛坐。
爾時，有德婆羅門女心生歡喜，益加恭敬，即白佛言：「世尊！我聞如來於波羅奈仙人住處施鹿林中，轉妙法輪，未知世尊所轉法輪說於何法？」
佛告之言：「有德女！我轉法輪，說無明緣行，行緣識，識緣名色，名色緣六處，六處
【現代漢語翻譯】 現代漢語譯本 《有德女所問大乘經》
唐朝南印度三藏菩提流志奉旨翻譯
我是這樣聽說的：
一時，佛陀在波羅奈國仙人居住的施鹿林中，與五百位大比丘以及無量諸菩薩摩訶薩在一起。
當時，世尊在進食的時候，穿著法衣，拿著缽，與阿逸多（Ajita）菩薩摩訶薩一起進入波羅奈大城乞食，在城中依次乞食，來到有德婆羅門女的家。
當時，有德女遠遠地看見如來色相端莊，諸根寂靜，內心恬靜開闊，最上無比，威儀舉止審慎安詳，譬如龍王具有大威德，如真金柱般高大堅固，如清凈的池水般清澈無染，欣喜和憂愁都不能動搖，如同達到第四禪的境界，身上放出光明，內外通透明徹。
當時，有德女見到這樣的相，心中生起清凈的信心，來到佛陀處，頂禮如來以及阿逸多菩薩摩訶薩的足，彎腰恭敬，合掌向佛，說道：『善來！世尊！善來！善逝！我現在想要請問一些疑惑，希望您能慈悲暫時停留在此。』
這時，世尊默然接受邀請，鋪設座位坐下，阿逸多菩薩摩訶薩也跟隨佛陀坐下。
當時，有德婆羅門女心中生起歡喜，更加恭敬，於是對佛陀說：『世尊！我聽說如來在波羅奈仙人居住的施鹿林中，轉妙法輪，不知道世尊所轉的法輪說的是什麼法？』
佛陀告訴她說：『有德女！我轉法輪，說的是無明緣行，行緣識，識緣名色，名色緣六處，六處
【English Translation】 English version The Mahāyāna Sūtra Questioned by the Virtuous Woman
Translated by Tripiṭaka Bodhiruci from South India of the Tang Dynasty under Imperial Order
Thus have I heard:
At one time, the Buddha was in the Deer Park at the hermitage of the immortals in the country of Varanasi, together with five hundred great Bhikṣus and immeasurable Bodhisattva-mahāsattvas.
At that time, the World-Honored One, during mealtime, put on his robes and carried his bowl, and together with Ajita (Invincible) Bodhisattva-mahāsattva, entered the great city of Varanasi to beg for food. In that city, he went from house to house begging, and arrived at the home of the virtuous Brahmin woman.
At that time, the virtuous woman saw from afar the Tathāgata's dignified appearance, his senses tranquil, his mind peaceful and expansive, supremely incomparable, his demeanor and gaze deliberate and composed, like a Dragon King with great power and virtue, like a true golden pillar standing firm and secure, like a clear and pure pond without defilement or turbidity, unmoved by joy or sorrow like the Fourth Dhyana, his body emitting light, both inside and outside completely transparent.
At that time, the virtuous woman, seeing such a form, gave rise to pure faith in her heart, came to the Buddha's place, prostrated at the feet of the Tathāgata and Ajita Bodhisattva-mahāsattva, bowed respectfully, joined her palms towards the Buddha, and said: 'Welcome! World-Honored One! Welcome! Well-Gone One! I now wish to ask about some doubts, I only hope you will be compassionate and stay here for a while.'
At that time, the World-Honored One silently accepted the invitation, spread out a seat and sat down, and Ajita Bodhisattva-mahāsattva also sat down with the Buddha.
At that time, the virtuous Brahmin woman felt joy in her heart, and became even more respectful. She then said to the Buddha: 'World-Honored One! I have heard that the Tathāgata in the Deer Park at the hermitage of the immortals in Varanasi, turned the wonderful Dharma wheel. I do not know what Dharma is spoken of in the Dharma wheel turned by the World-Honored One?'
The Buddha told her: 'Virtuous woman! I turn the Dharma wheel, speaking of ignorance as the condition for action, action as the condition for consciousness, consciousness as the condition for name and form, name and form as the condition for the six sense bases, the six sense bases
緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老死憂悲苦惱；無明滅則行滅，行滅則識滅，識滅則名色滅，名色滅則六處滅，六處滅則觸滅，觸滅則受滅，受滅則愛滅，愛滅則取滅，取滅則有滅，有滅則生滅，生滅則老死憂悲苦惱滅。有德女！此是如來於波羅奈仙人住處施鹿林中所轉法輪，一切世間，若沙門、若婆羅門、若天魔梵，悉無有能如法轉者。」
爾時，有德婆羅門女白佛言：「世尊！所言無明為內有耶？為外有乎？」
佛言：「不也。」
有德女言：「世尊！若於內外無有無明，云何得有無明緣行？複次，世尊！有他世法，而來至於今世以不？」
佛言：「不也。」
有德女復白佛言：「世尊！無明行相是實有耶？」
佛言：「不也。無明自性從於虛妄分別而生，非真實生，從顛倒生，非如理生。」
有德女復白佛言：「世尊！若如是者則無無明，云何得有諸行生起，于生死中受諸苦報？世尊！如樹無根則無枝葉華果等物，如是無明無自性故，行等生起定不可得？」
佛言：「有德女！一切諸法皆畢竟空，凡愚迷倒不聞空義，設得聞之無智不了，由此具造種種諸業，既有眾業諸有則生，于諸有中備受眾苦；第一義諦無有諸業，亦無諸有而從業
【現代漢語翻譯】 現代漢語譯本：緣于觸而有受，緣于受而有愛，緣于愛而有取，緣于取而有有，緣于有而有生，緣于生而有老、死、憂、悲、苦、惱；無明（avidyā，對事物真相的迷惑）滅則行（saṃskāra，由無明產生的行為）滅，行滅則識（vijñāna，意識）滅，識滅則名色（nāmarūpa，精神和物質現象）滅，名色滅則六處（ṣaḍāyatana，感覺器官）滅，六處滅則觸（sparśa，感官接觸）滅，觸滅則受（vedanā，感受）滅，受滅則愛（tṛṣṇā，渴愛）滅，愛滅則取（upādāna，執取）滅，取滅則有（bhava，存在）滅，有滅則生（jāti，出生）滅，生滅則老、死、憂、悲、苦、惱滅。有德女子！這是如來在波羅奈（Varanasi）仙人住處施鹿林（Mrigadava）中所轉的法輪（dharma-cakra，佛法之輪），一切世間，無論是沙門（śrāmaṇa，出家修行者）、婆羅門（brāhmaṇa，祭司）、天、魔、梵（deva, māra, brahma，天神、惡魔、梵天），都沒有能夠如法轉動的。
這時，有德的婆羅門女子問佛說：『世尊！所說的無明是在內有呢？還是在外有呢？』
佛說：『不是的。』
有德女子說：『世尊！如果在內外都沒有無明，怎麼會有無明緣行呢？再者，世尊！有他世的法，而來至於今世嗎？』
佛說：『不是的。』
有德女子又問佛說：『世尊！無明的行相是真實存在的嗎？』
佛說：『不是的。無明的自性是從虛妄分別而生，不是真實生起，是從顛倒生起，不是如理生起。』
有德女子又問佛說：『世尊！如果這樣，那就沒有無明瞭，怎麼會有諸行生起，在生死中承受各種苦報呢？世尊！如果樹沒有根，就沒有枝葉花果等物，這樣無明沒有自性，行等生起一定不可能得到？』
佛說：『有德女子！一切諸法都是畢竟空（śūnyatā，空性），凡夫愚昧顛倒，不聽聞空性的道理，即使聽聞了也沒有智慧去了解，因此造作種種諸業，既然有了眾業，諸有就產生，在諸有中備受各種痛苦；第一義諦（paramārtha-satya，最高的真理）中沒有諸業，也沒有諸有，而是從業
【English Translation】 English version: Conditioned by contact arises feeling; conditioned by feeling arises craving; conditioned by craving arises grasping; conditioned by grasping arises becoming; conditioned by becoming arises birth; conditioned by birth arises aging, death, sorrow, lamentation, pain, grief, and despair. With the cessation of ignorance, actions cease; with the cessation of actions, consciousness ceases; with the cessation of consciousness, name and form cease; with the cessation of name and form, the six sense bases cease; with the cessation of the six sense bases, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, grasping ceases; with the cessation of grasping, becoming ceases; with the cessation of becoming, birth ceases; with the cessation of birth, aging, death, sorrow, lamentation, pain, grief, and despair cease. O virtuous woman! This is the Dharma-wheel (dharma-cakra), which the Tathagata (如來，one who has thus come) set in motion at the Deer Park (Mrigadava), the abode of the seers in Varanasi (波羅奈，ancient city in India), and which no one in all the world, whether śrāmaṇa (沙門，wandering ascetics), brāhmaṇa (婆羅門，priests), deva (天，gods), māra (魔，demons), or brahma (梵，Brahma), is able to turn back in accordance with the Dharma.』
Then, the virtuous Brahmin woman said to the Buddha: 『Venerable One! Does this ignorance (avidyā) exist internally or externally?』
The Buddha said: 『No.』
The virtuous woman said: 『Venerable One! If there is no ignorance either internally or externally, how can there be actions conditioned by ignorance? Furthermore, Venerable One! Is there a Dharma from another life that comes to this life?』
The Buddha said: 『No.』
The virtuous woman again said to the Buddha: 『Venerable One! Is the characteristic of ignorance truly existent?』
The Buddha said: 『No. The nature of ignorance arises from false discrimination; it does not arise truly; it arises from delusion; it does not arise from right understanding.』
The virtuous woman again said to the Buddha: 『Venerable One! If that is so, then there is no ignorance; how can actions arise, and how can one experience various painful retributions in saṃsāra (生死，cycle of death and rebirth)? Venerable One! Just as a tree without roots has no branches, leaves, flowers, or fruits, so too, since ignorance has no self-nature, the arising of actions and so on must be impossible to obtain?』
The Buddha said: 『Virtuous woman! All dharmas are ultimately empty (śūnyatā). Foolish and deluded beings do not hear the meaning of emptiness; even if they hear it, they do not understand it due to their lack of wisdom. Therefore, they create various actions. Since there are many actions, various existences arise, and in those existences, they experience various sufferings. In the ultimate truth (paramārtha-satya), there are no actions, nor are there existences, but rather from actions
生及以種種眾苦惱事。
「有德女！如來、應、正等覺，隨順世間，廣為眾生演說諸法，欲令悟解第一義故。有德女！第一義者，亦隨世間而立名字。何以故？實義之中，能覺所覺一切皆悉不可得故。
「有德女！譬如諸佛化作於人，此所化人復更化作種種諸物，其所化人虛誑不實，所化之物亦無實事。此亦如是，所造諸業虛誑不實，從業有生亦無實事。」
爾時，有德女復白佛言：「世尊！如我解佛所說之義，今者如來所轉法輪，是虛空法輪，性空法輪，出離法輪，通達法輪，不思議法輪，無能轉者法輪，無等法輪，如實法輪，無生法輪，無自性法輪，無相法輪。世尊！如此法輪如來已轉。」作是語已，即以兩手捧栴檀香末，散佛足上，而作是言：「世尊！愿我以此善根之力，于當來世，能轉如是種種法輪。」
爾時，世尊怡然微笑，從於口中放種種光，其光朗曜具含眾色，遍至十方無量世界，一一世界靡不充滿，還來佛所，右繞三匝，從佛頂入。
爾時，阿逸多菩薩摩訶薩白佛言：「世尊！如來今者有何因緣忽然微笑？如我意解，非無因緣。」
佛告之言：「阿逸多！汝見此婆羅門女，以手捧持栴檀香末散我足不？」
答言：「已見。」
佛言：「此女因今所
【現代漢語翻譯】 現代漢語譯本：生以及種種眾多的苦惱之事。
『有德女！如來、應、正等覺（Tathagata, Arhat, Samyak-sambuddha，佛的稱號），順應世間，廣泛地為眾生演說諸法，想要讓他們領悟第一義諦的緣故。有德女！這第一義諦，也是順應世間而建立名字的。為什麼呢？因為在真實的意義之中，能覺知的主體和被覺知的客體，一切都是不可得的。』
『有德女！譬如諸佛變化出一個人，這被變化出來的人又變化出種種事物，他所變化出來的人是虛妄不真實的，所變化出來的事物也沒有真實性。這也像這樣，所造作的諸業是虛妄不真實的，從業而有生命產生也是沒有真實性的。』
當時，有德女又對佛說：『世尊！如我理解佛所說的意義，現在如來所轉的法輪，是虛空法輪，性空法輪，出離法輪，通達法輪，不可思議法輪，無能轉者法輪，無等法輪，如實法輪，無生法輪，無自性法輪，無相法輪。世尊！這樣的法輪如來已經轉動了。』說完這些話后，她就用雙手捧著栴檀（Chandana，一種香木）香末，散在佛的腳上，並且說道：『世尊！愿我憑藉這善根的力量，在未來的世間，能夠轉動像這樣的種種法輪。』
當時，世尊怡然地微笑，從口中放出種種光明，這些光明明亮而包含著各種顏色，遍及十方無量世界，每一個世界都充滿著光明，然後又回到佛的處所，右繞三圈，從佛的頭頂進入。
當時，阿逸多（Ajita，彌勒菩薩的別名）菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）對佛說：『世尊！如來今天因為什麼因緣忽然微笑？依我理解，這一定不是沒有原因的。』
佛告訴他說：『阿逸多！你看見這位婆羅門女，用手捧著栴檀香末散在我的腳上嗎？』
回答說：『已經看見了。』
佛說：『這位女子因為今天所』
【English Translation】 English version: birth and all kinds of sufferings and afflictions.
'Virtuous Daughter! The Tathagata (如來), Arhat (應), Samyak-sambuddha (正等覺), in accordance with the world, extensively expounds the various Dharmas for the sake of sentient beings, desiring to enable them to understand the supreme meaning. Virtuous Daughter! This supreme meaning also establishes names in accordance with the world. Why? Because in the true meaning, both the perceiver and the perceived are all unattainable.'
'Virtuous Daughter! For example, the Buddhas transform into a person, and this transformed person further transforms into various things. The transformed person is false and unreal, and the transformed things also have no reality. It is also like this: the various karmas created are false and unreal, and the birth from karma is also without reality.'
At that time, the Virtuous Daughter again said to the Buddha: 'World Honored One! As I understand the meaning of what the Buddha has said, the Dharma wheel now turned by the Tathagata is the Dharma wheel of emptiness, the Dharma wheel of emptiness of nature, the Dharma wheel of liberation, the Dharma wheel of thorough understanding, the inconceivable Dharma wheel, the Dharma wheel that cannot be turned by anyone, the Dharma wheel without equal, the Dharma wheel of reality, the Dharma wheel of non-birth, the Dharma wheel of no self-nature, the Dharma wheel of no form. World Honored One! Such a Dharma wheel has already been turned by the Tathagata.' After saying these words, she held up sandalwood (Chandana, a type of fragrant wood) powder with both hands, scattered it on the Buddha's feet, and said: 'World Honored One! May I, by the power of this root of goodness, be able to turn such various Dharma wheels in the future world.'
At that time, the World Honored One smiled gently, and emitted various kinds of light from his mouth. The light was bright and contained various colors, pervading the immeasurable worlds in the ten directions, filling each world, and then returned to the Buddha's place, circumambulating three times to the right, and entered from the Buddha's crown.
At that time, the Bodhisattva-Mahasattva (菩薩摩訶薩, Great Bodhisattva) Ajita (阿逸多, another name for Maitreya Bodhisattva) said to the Buddha: 'World Honored One! For what reason does the Tathagata suddenly smile today? As I understand it, it is not without a cause.'
The Buddha told him: 'Ajita! Did you see this Brahmin woman holding sandalwood powder in her hands and scattering it on my feet?'
He replied: 'I have seen it.'
The Buddha said: 'This woman, because of what she has done today,'
種善根，當於八萬四千億劫不墮惡道，於六萬四千諸佛所，以尊重心承事供養，聽聞正法守護受持。彼佛在世及涅槃后，如是時間相續不絕，復令無量阿僧祇眾生迴向菩提，然後於此三千大千世界，光曜劫中而得成佛，號法光曜如來、應、正等覺，其佛住壽滿足一劫，教化無量阿僧祇眾生令得涅槃。」
爾時，阿逸多菩薩摩訶薩復白佛言：「世尊！此有德婆羅門女，曾於往世種何善根？」
佛言：「阿逸多！汝今當知，此有德女於過去世毗婆尸佛出現之時，已作女身，為求阿耨多羅三藐三菩提，解其身上所著瓔珞，奉上彼佛而為供養。
「尸棄如來出現之時，于其佛所問甚深義，以妙衣服而為供養，在彼法中出家學道，修持梵行滿足千年。
「毗葉浮佛出現之時，營辦種種上好飲食，於半月中供養彼佛及聲聞眾，隨意所須皆無乏少。
「俱留孫佛出現之時，以阿提目多迦華，散彼佛上以為供養，得受五戒護持無缺。
「拘那含牟尼佛出現之時，愿以種種飲食，衣服臥具湯藥，及余供身所須之物，盡佛壽來恒為供養，於時彼佛于兩月中受其飲食及革屣等供身之具。
「迦葉如來出現之時，復以金花散佛供養，如是所作，皆為求于阿耨多羅三藐三菩提。又作是言：『愿我以此
【現代漢語翻譯】 現代漢語譯本： 種下善根，將於八萬四千億劫中不墮入惡道，在六萬四千位諸佛處，以尊重之心承事供養，聽聞正法，守護受持。在那佛在世以及涅槃之後，這樣的時間相續不斷絕，又令無量阿僧祇（asaṃkhya）眾生迴向菩提（bodhi），然後在這三千大千世界，光曜劫中得以成佛，號為法光曜如來（Tathāgata）、應（Arhat）、正等覺（Samyak-saṃbuddha），那位佛的壽命滿足一劫，教化無量阿僧祇（asaṃkhya）眾生令得涅槃（nirvāṇa）。』 當時，阿逸多（Ajita）菩薩摩訶薩（bodhisattva-mahāsattva）又對佛說：『世尊！這位有德婆羅門（Brahmin）女，曾在往世種下什麼善根？』 佛說：『阿逸多（Ajita）！你現在應當知道，這位有德女在過去世毗婆尸佛（Vipaśyin）出現之時，已經作了女身，爲了求阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi），解下她身上所佩戴的瓔珞，奉獻給那位佛作為供養。 尸棄（Śikhin）如來出現之時，在那位佛處請問甚深義理，用美妙的衣服作為供養，在那法中出家學道，修持梵行滿足千年。 毗葉浮（Viśvabhū）佛出現之時，營辦種種上好的飲食，在半個月中供養那位佛以及聲聞（Śrāvaka）眾，隨意所需都沒有缺少。 俱留孫（Krakucchanda）佛出現之時，用阿提目多迦（Atimuttaka）花，散在那位佛身上作為供養，得到受持五戒，守護沒有缺失。 拘那含牟尼（Kanakamuni）佛出現之時，發願用種種飲食、衣服、臥具、湯藥，以及其餘供養身體所需的物品，盡佛的壽命都恒常供養，當時那位佛在兩個月中接受她的飲食以及革屣（鞋子）等供養身體的物品。 迦葉（Kāśyapa）如來出現之時，又用金花散佛供養，像這樣所作的，都是爲了求阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi）。又這樣說：『愿我以此』
【English Translation】 English version: 'By planting good roots, one will not fall into evil paths for eighty-four trillion kalpas (aeons), and in the presence of sixty-four thousand Buddhas, one will serve and make offerings with respect, listen to the True Dharma, and protect and uphold it. During the lifetime of that Buddha and after his nirvana (extinction), such time will continue without interruption, and one will also cause countless asankhya (innumerable) beings to dedicate themselves to bodhi (enlightenment), and then in this triple thousand great thousand world system, in the kalpa (aeon) of radiant light, one will attain Buddhahood, named Dharma Radiance Tathāgata (Thus Come One), Arhat (Worthy One), Samyak-saṃbuddha (Perfectly Enlightened One). That Buddha's lifespan will be a full kalpa (aeon), teaching countless asankhya (innumerable) beings to attain nirvana (extinction).' At that time, Ajita (Invincible) Bodhisattva-Mahasattva (Great Being Bodhisattva) again said to the Buddha: 'World Honored One! What good roots did this virtuous Brahmin (priest) woman plant in past lives?' The Buddha said: 'Ajita (Invincible)! You should know now that this virtuous woman, in a past life when Vipaśyin (the first of the seven Buddhas of Antiquity) Buddha appeared, had already taken a female body. In order to seek anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment), she untied the necklace she wore on her body and offered it to that Buddha as an offering. When Śikhin (the second of the seven Buddhas of Antiquity) Tathāgata (Thus Come One) appeared, she asked about profound meanings at that Buddha's place and made offerings with exquisite clothing. She left home to study the Way in that Dharma, cultivating pure conduct for a full thousand years. When Viśvabhū (the third of the seven Buddhas of Antiquity) Buddha appeared, she prepared various excellent foods and offered them to that Buddha and the Śrāvaka (Voice-Hearer) assembly for half a month, providing everything they needed without shortage. When Krakucchanda (the fourth of the seven Buddhas of Antiquity) Buddha appeared, she scattered Atimuttaka (a type of jasmine) flowers on that Buddha as an offering, and received and upheld the five precepts without deficiency. When Kanakamuni (the fifth of the seven Buddhas of Antiquity) Buddha appeared, she vowed to offer various foods, clothing, bedding, medicine, and other necessities for the body for the duration of the Buddha's life. At that time, that Buddha accepted her offerings of food and leather sandals and other necessities for the body for two months. When Kāśyapa (the sixth of the seven Buddhas of Antiquity) Tathāgata (Thus Come One) appeared, she again scattered golden flowers as an offering to the Buddha. All that she did was to seek anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment). She also said: 'May I, with this'
供養善根，速得授阿耨多羅三藐三菩提記，若未得記，終不願舍女人之身。』阿逸多！此有德婆羅門女，過去世中所種善根其事如是，此則是其最後所受女人之報。」
佛說此經已，阿逸多菩薩摩訶薩，及有德婆羅門女，一切世間天、人、阿修羅等，皆大歡喜，信受奉行。
有德女所問大乘經
【現代漢語翻譯】 現代漢語譯本：'供養這些善根，是爲了迅速得到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的授記，如果還沒有得到授記，我終究不願捨棄這女人的身體。' 阿逸多（Ajita，彌勒菩薩的名號）！這位有德婆羅門女，過去世中所種的善根就是這樣，這則是她最後一次承受女人的果報。」 佛陀說完這部經后，阿逸多菩薩摩訶薩（Bodhisattva-Mahāsattva，大菩薩），以及有德婆羅門女，一切世間的天人（Deva，天神）、人、阿修羅（Asura，一種神道）等，都非常歡喜，信受奉行。 《有德女所問大乘經》
【English Translation】 English version: 'I offer these roots of goodness so that I may quickly receive the prediction of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). If I have not yet received the prediction, I will never wish to relinquish this female body.' Ajita (Maitreya's name)! The roots of goodness planted by this virtuous Brahmin woman in past lives are like this; this is the last retribution she will receive as a woman. After the Buddha finished speaking this sutra, Ajita Bodhisattva-Mahāsattva (Great Bodhisattva), and the virtuous Brahmin woman, all the Devas (gods), humans, Asuras (a type of deity) and others in the world were overjoyed, believed, accepted, and practiced it. The Mahayana Sutra Questioned by the Virtuous Woman