T14n0572_佛說長者法志妻經
大正藏第 14 冊 No. 0572 佛說長者法志妻經
No. 572
佛說長者法志妻經
失譯人名今附涼錄
聞如是：
一時，佛在舍衛國祇樹給孤獨園，與大比丘千二百五十、菩薩萬人俱。
佛時清旦，著衣持缽入城分衛，比丘菩薩皆悉侍從。諸天龍神及香音神、無善之神、鳳凰神、山神執樂神王，皆散華燒香，鼓諸音樂歌嘆佛德，而說頌曰：
「從無數億劫， 積行難可量， 慈愍于眾生， 使發大道行。 三界猶如化， 一切悉空無， 能曉了此慧， 度脫諸十方。 三十二相明， 姿好八十種， 口出萬億音， 功德自嚴容。 雖處現三界， 開示三道場， 三垢今已滅， 除於三世殃。 心如明月珠， 處欲無所著， 等行離愛憎， 一切無適莫。」
於是，人民聞歌頌佛德，一國集會觀佛行來，舉動進止法則安徐，威容之顏猶星中月、如日初出，普照天下無所掛礙。譬如梵王處諸天中，如天帝釋處忉利宮諸天中尊，猶須彌山現於大海，四域之中安不可動，歡喜踴躍叉手歸命。佛至長者法志門外，進到中合，放大光明皆照十方。
時長者妻嚴莊床座，文飾身形眾寶瓔珞，服栴檀香面彩顏貌，
【現代漢語翻譯】 現代漢語譯本 No. 572 佛說長者法志妻經 佚名譯者，現附於涼錄 我（阿難）是這樣聽說的： 一時，佛陀在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapindika-ārāma），與一千二百五十位大比丘（bhikkhu）和一萬位菩薩（bodhisattva）在一起。 當時，佛陀清晨穿好衣服，拿著缽進入舍衛城乞食，所有比丘和菩薩都侍奉跟隨。諸天（deva）、龍神（nāga）以及香音神（Gandharva）、無善之神、鳳凰神、山神和執樂神王，都散花燒香，演奏各種音樂歌頌佛陀的功德，並說了以下偈頌： 『從無數億劫以來，積累的修行難以衡量，慈悲憐憫一切眾生，使他們發起追求大道的心。三界（trailokya）猶如幻化，一切都是空無自性，能夠明白這個道理，就能度脫十方世界的眾生。具有三十二種殊勝之相（lakṣaṇa），八十種隨形好（anuvyañjana），口中發出萬億種聲音，功德自然莊嚴容貌。雖然顯現在三界之中，卻開示了三個道場，三毒（貪嗔癡）如今已經滅盡，消除了過去、現在、未來三世的災殃。心如明月寶珠，處於慾望之中卻沒有任何執著，平等對待一切眾生，遠離愛憎，對一切眾生沒有親疏之分。』 這時，人們聽到歌頌佛陀功德的聲音，全國上下都瞻仰佛陀的行來，佛陀的舉止進退都安詳緩慢，威嚴的容貌如同星中的月亮、如同初升的太陽，普照天下沒有阻礙。譬如梵王（Brahmā）處於諸天之中，如天帝釋（Śakra devānām Indra）處於忉利宮（Trāyastriṃśa）諸天中最為尊貴，猶如須彌山（Sumeru）顯現在大海之中，在四域之中安穩不可動搖，人們歡喜踴躍，合掌歸命。佛陀來到長者（kulapati）法志（Dharma-mati）的門外，進入到房屋的中央，放出大光明照亮十方。 當時，長者法志的妻子正在莊嚴地佈置床座，用各種珠寶瓔珞裝飾自己的身體，塗抹著栴檀香（Santalum album），臉色紅潤。
【English Translation】 English version No. 572 The Sutra Spoken by the Buddha on the Wife of the Elder Dharma-mati Name of the translator lost, now appended to the Liang Record Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park in Śrāvastī (舍衛國), together with twelve hundred and fifty great bhikkhus (比丘) and ten thousand bodhisattvas (菩薩). At that time, the Buddha, early in the morning, put on his robes and, holding his bowl, entered the city of Śrāvastī to beg for food. All the bhikkhus and bodhisattvas attended and followed him. The devas (天), nāgas (龍神), Gandharvas (香音神), the gods of no-goodness, the phoenix gods, the mountain gods, and the music-holding god-kings all scattered flowers and burned incense, playing various musical instruments to sing the praises of the Buddha's virtues, and spoke the following verses: 『From countless billions of kalpas (劫), the accumulated practices are immeasurable, with compassion for all living beings, causing them to aspire to the path of the Great Vehicle. The three realms (三界) are like illusions, everything is empty and without inherent nature, being able to understand this wisdom, one can liberate all beings in the ten directions. Possessing the thirty-two major marks (三十二相), and the eighty minor marks (八十種隨形好), from his mouth emanate billions of sounds, merit and virtue naturally adorn his countenance. Although appearing in the three realms, he reveals the three bodhimaṇḍas (道場), the three poisons (三垢) are now extinguished, eliminating the calamities of the past, present, and future. The heart is like a bright moon pearl, dwelling in desire without any attachment, treating all equally, free from love and hatred, without partiality towards any.』 At this time, the people heard the sounds praising the Buddha's virtues, and the whole country gazed upon the Buddha's arrival. The Buddha's movements were peaceful and slow, his majestic countenance was like the moon among the stars, like the newly rising sun, illuminating the world without obstruction. Like Brahmā (梵王) among the devas, like Śakra devānām Indra (天帝釋) in the Trāyastriṃśa (忉利宮) heaven, the most honored among the devas, like Mount Sumeru (須彌山) appearing in the great ocean, stable and immovable within the four regions, people rejoiced and leaped for joy, joining their palms and taking refuge. The Buddha arrived outside the gate of the elder Dharma-mati (法志), entered the central hall, and emitted great light, illuminating all ten directions. At that time, the wife of the elder Dharma-mati was elaborately arranging the bed, adorning her body with various jeweled ornaments, applying sandalwood fragrance (栴檀香), and her face was radiant.
五色焜煌謂可保常。奴客婢使小有過失，撾捶苦毒不問曲直。遙見佛明超于日光，心自念言：「此之顯耀，非類日月、釋梵諸天凡俗之光，其明清涼安隱無量，我身蒙之一切無患，不饑不渴自然飽滿，云何行杖加於僕從？」速趣向合睹見世尊，相好威耀難可為喻，諸根寂定無有衰入，猶七寶山晃晃巍巍，慚懼悲喜稽首佛足：「悔過殃釁，所犯無狀，既為女人，不能自責，瞋喜由己，今首罪釁不敢藏匿。」
佛言：「善哉！善哉！汝獲善利離一切衰，見身殃咎改往修來，人身難得佛經難值，億世時有。所以墮女人身中者何？淫慾姿態在於其中，不能修身放心恣意，嫉妒多口貪于形貌而自恃怙。世間無常，豪富威勢須臾間耳，當視諸下猶如赤子，豪富貧賤如月進退，若日出沒水火風起不久則衰，一切道俗皆從心興。上天、人間、地獄、餓鬼、畜生之類皆由己耳；佛、天中天、緣覺、聲聞，亦復如是。今我斯身三十二相、八十種好，徹睹十方悉從解達。」
女聞佛言歡喜無量，重自歸命責己朦冥，唯受不及開化未聞無上之誨。
佛言：「施行十善義：身不殺盜淫，口不妄言、兩舌、綺語、惡口，意不嫉、恚、癡；當奉六度：佈施、持戒、忍辱、精進、一心、智慧；遵四等心：慈、悲、喜、護，普弘大哀，
【現代漢語翻譯】 現代漢語譯本：五彩繽紛的光芒，你以為可以永遠保持不變。家裡的奴僕和婢女，即使只是犯了小小的過失，就對他們進行毆打，施加痛苦，從不問清事情的來龍去脈。遠遠地看見佛的光明勝過太陽的光芒，心中暗自想道：『這種顯耀的光芒，不是像日月、釋梵諸天那樣的凡俗之光，它的光明清涼、安穩而且無量。我的身體如果能夠蒙受這種光芒的照耀，一切憂患都會消失，不會感到飢餓和口渴，自然而然地感到飽滿。我怎麼還能對我的僕人施加杖刑呢？』於是快速地走向佛陀，親眼看見世尊的相好和威嚴，難以用語言來形容。諸根寂靜安定，沒有衰老的跡象，就像七寶山一樣，光芒四射，巍峨聳立。她感到慚愧、恐懼和喜悅，於是稽首禮拜佛陀的雙足，懺悔自己的罪過：『我所犯下的罪過，實在是不應該。因為我身為女人，不能夠自我約束，任由自己的嗔怒和喜悅擺佈。現在我坦白自己的罪過，不敢隱瞞。』 佛陀說：『好啊！好啊！你獲得了很大的利益，遠離了一切衰敗。認識到自己身上的罪過，改正過去的錯誤，努力修持未來。人身很難得到，佛經很難遇到，億萬世才可能有一次機會。至於為什麼會墮落到女人身中呢？那是因為淫慾和姿態存在於其中，不能夠約束自己的身心，放縱自己的意念，嫉妒心強，喜歡多嘴多舌，貪戀自己的容貌而自以為是。世間的一切都是無常的，豪富和權勢也只是短暫的。應當把所有地位低下的人都看作是自己的孩子一樣，豪富和貧賤就像月亮的盈虧一樣，若太陽的升起和落下，水火和風的興起一樣，不久就會衰敗。一切道俗都從心中興起。上天、人間、地獄、餓鬼、畜生這些都由自己的心所造；佛、天中天（佛的尊稱）、緣覺、聲聞，也是如此。現在我的這個身體，具有三十二相、八十種好，能夠徹底地看清楚十方世界，都是從理解通達中獲得的。』 這個女人聽了佛陀的話，感到無比的歡喜，再次歸依佛陀，責備自己過去的愚昧無知，只是因為沒有能夠接受和領悟到這無上的教誨。 佛陀說：『施行十善的意義：身體不做殺生、偷盜、邪淫的事情，口裡不說謊言、挑撥離間的話、花言巧語、惡語傷人的話，心裡不嫉妒、不嗔恨、不愚癡；應當奉行六度：佈施、持戒、忍辱、精進、禪定、智慧；遵循四等心：慈、悲、喜、舍，普遍地弘揚廣大的慈悲。』
【English Translation】 English version: You think that the dazzling five-colored lights can be kept forever. Servants, both male and female, are beaten and tortured for even minor faults, without regard for right or wrong. From afar, she saw the Buddha's light surpassing the sunlight, and thought to herself, 'This radiance is unlike the ordinary light of the sun, moon, Śakra (釋梵), Brahmā (釋梵), or other deities. Its light is cool, peaceful, and immeasurable. If my body could be bathed in this light, all suffering would cease, and I would feel naturally full, without hunger or thirst. How can I inflict punishment on my servants?' She quickly approached the Buddha and beheld the World Honored One (世尊), whose auspicious marks and majestic presence were beyond description. His senses were tranquil and serene, showing no signs of decay, like a seven-jeweled mountain, radiant and majestic. Filled with shame, fear, and joy, she prostrated herself at the Buddha's feet, confessing her transgressions: 'The offenses I have committed are truly inexcusable. As a woman, I am unable to control myself, allowing anger and joy to dictate my actions. Now I confess my sins and dare not conceal them.' The Buddha said, 'Excellent! Excellent! You have gained great benefit, having turned away from all decline. Recognizing your own faults, correct your past mistakes and diligently cultivate the future. It is difficult to obtain a human body, and rare to encounter the Buddha's teachings, occurring only once in billions of lifetimes. Why are some beings born as women? Because lustful desires and seductive appearances reside within them. They fail to cultivate themselves, indulging their minds and desires, harboring jealousy, being gossipy, and clinging to their appearance with arrogance. All things in this world are impermanent, and wealth and power are fleeting. You should regard all those beneath you as your own children. Wealth and poverty are like the waxing and waning of the moon, and like the rising and setting of the sun, the arising of water, fire, and wind, they soon decline. All followers, both monastic and lay, arise from the mind. The realms of gods, humans, hells, hungry ghosts, and animals all originate from one's own mind. Buddhas, the King of Gods (天中天, a title for the Buddha), Pratyekabuddhas (緣覺), and Śrāvakas (聲聞) are also the same. Now, this body of mine, possessing the thirty-two major marks and eighty minor characteristics, can clearly see the ten directions, all obtained through understanding and realization.' Hearing the Buddha's words, the woman felt immeasurable joy. She reaffirmed her refuge in the Buddha, blaming herself for her past ignorance, simply because she had not been able to receive and understand this supreme teaching. The Buddha said, 'Practice the meaning of the Ten Virtuous Actions: with the body, abstain from killing, stealing, and sexual misconduct; with the mouth, abstain from lying, divisive speech, harsh speech, and idle chatter; with the mind, abstain from jealousy, anger, and delusion. You should uphold the Six Perfections (六度): giving (佈施), morality (持戒), patience (忍辱), diligence (精進), concentration (一心), and wisdom (智慧). Follow the Four Immeasurable Minds: loving-kindness (慈), compassion (悲), joy (喜), and equanimity (護), universally promoting great compassion.'
自致得三十二相、八十種好。乃為奴客婢使，教以辛苦生死罪福，示語三塗之患難也，誡以道禁義理之事，勝於撾杖。
「莊嚴瓔珞有四事。何等為四？一曰、篤信；二曰、戒禁；三曰、三昧；四曰、智慧；是為四事。菩薩自莊嚴心計大乘，無男無女猶如幻化，畫師所作隨意輒成，曉了空慧一切本凈，得無名身四無所畏，四事不護獨步三界度脫一切。」
女聞佛教心開踴躍，即發無上正真道意，立不退轉地。
時天帝釋來在佛后，謂女言曰：「佛道難得，不如求轉女為男日月天帝轉輪聖王。」
於是女以偈頌曰：
「天帝日月王， 轉輪四域主， 威勢無幾間， 不可久恃怙。 在豪如朝露， 夢中有所睹， 覺以忽滅盡， 不知所湊處。 五陰如幻化， 三界由己作， 三世以平等， 道心無等侶。 諦解作是了， 誰男何所女？ 天帝聞斯言， 默然無所語。」
佛言：「善哉！善哉！誠如所云，三處如幻化、影響、野馬、水月、芭蕉，俗人不解計有吾我，便倚三界不能自濟。」女心即解變為男子，踴在虛空下禮佛足。
佛告女曰：「汝於後世恒沙來劫當得作佛，號無垢王如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御
【現代漢語翻譯】 現代漢語譯本 自己修得三十二相（Thirty-two marks of a Great Man）、八十種好（Eighty Minor Marks of Perfection）。然後作為奴僕使女，教導他們關於辛苦、生死、罪業和福報，向他們揭示三惡道（Three Evil Realms）的苦難，用正道戒律和義理來教誡他們，這比用鞭打責罰更有效。
『莊嚴的瓔珞有四件事。哪四件呢？第一是，堅定的信仰（篤信）；第二是，持守戒律（戒禁）；第三是，三昧（Samadhi，禪定）；第四是，智慧（智慧）；這就是四件事。菩薩用這些來莊嚴自身，心中思量著大乘（Mahayana），明白沒有男人和女人的區別，一切都如幻化一般，如同畫師作畫，隨意就能成就，明瞭空性的智慧，一切本來清凈，獲得無名之身和四無所畏（Four Fearlessnesses），不需任何護持，獨自在三界（Three Realms）中行走，度脫一切眾生。』
女子聽聞佛的教誨，心中開悟，歡喜踴躍，立即發起無上正真道意（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），立於不退轉地（Avivartana）。
這時，天帝釋（Indra）來到佛的後面，對女子說：『佛道難以獲得，不如祈求轉女為男，成為日月天帝（Sun and Moon Devas）或轉輪聖王（Chakravartin）。』
於是，女子用偈頌說道：
『天帝日月王， 轉輪四域主， 威勢無幾間， 不可久恃怙。 在豪如朝露， 夢中有所睹， 覺以忽滅盡， 不知所湊處。 五陰如幻化， 三界由己作， 三世以平等， 道心無等侶。 諦解作是了， 誰男何所女？ 天帝聞斯言， 默然無所語。』
佛說：『好啊！好啊！確實如你所說，三界（Three Realms）如同幻化、迴響、陽焰、水中月、芭蕉，世俗之人不明白，執著于有『我』，於是依賴三界，不能自救。』女子心中立即明白，轉變為男子，躍到空中，然後下來禮拜佛的腳。
佛告訴這位男子說：『你在後世恒河沙數般的劫數之後，將會成佛，名號為無垢王如來（Vimala-raja-tathagata）、至真（Arhat）、等正覺（Samyak-sambuddha）、明行成為（Vidya-charana-sampanna）、善逝（Sugata）、世間解（Lokavidu）、無上士（Anuttara）、道法御（Purusha-damya-sarathi）
【English Translation】 English version Having attained the thirty-two marks (Thirty-two marks of a Great Man) and eighty minor marks of perfection (Eighty Minor Marks of Perfection) by oneself. Then, acting as servants and maids, teaching them about hardship, birth, death, sin, and merit, revealing to them the suffering of the three evil realms (Three Evil Realms), and admonishing them with the precepts of the path and the principles of righteousness, which is more effective than beating and punishing.
'The adornment of necklaces has four aspects. What are the four? First, unwavering faith (篤信); second, upholding precepts (戒禁); third, Samadhi (三昧); fourth, wisdom (智慧); these are the four aspects. Bodhisattvas use these to adorn themselves, contemplating the Mahayana (大乘) in their hearts, understanding that there is no distinction between male and female, everything is like an illusion, just as a painter creates a painting, achieving it at will, understanding the wisdom of emptiness, everything is originally pure, attaining a nameless body and the four fearlessnesses (Four Fearlessnesses), needing no protection, walking alone in the three realms (Three Realms), liberating all beings.'
The woman, hearing the Buddha's teachings, opened her heart with joy and immediately generated the mind of unsurpassed perfect enlightenment (Anuttara-samyak-sambodhi-citta), establishing herself on the ground of non-retrogression (Avivartana).
At that time, Indra (天帝釋) came behind the Buddha and said to the woman, 'The Buddha's path is difficult to attain, it is better to pray to transform from a woman into a man, to become the Sun and Moon Devas (日月天帝) or a Chakravartin (轉輪聖王).'
Then, the woman said in verse:
'Heavenly Emperor, Sun and Moon King, Chakravartin, lord of the four regions, Power and influence are fleeting, Cannot be relied upon for long. Wealth is like morning dew, Something seen in a dream, Upon awakening, it vanishes, Not knowing where it has gone. The five skandhas are like illusions, The three realms are created by oneself, The three times are equal, The mind of the path has no equal companion. Understanding this truth, Who is male, what is female? The Heavenly Emperor, hearing these words, Remained silent, without a word to say.'
The Buddha said, 'Excellent! Excellent! Truly as you say, the three realms (Three Realms) are like illusions, echoes, mirages, the moon in water, banana trees. Worldly people do not understand, clinging to the idea of 'self', thus relying on the three realms and unable to save themselves.' The woman immediately understood in her heart, transformed into a man, leaped into the air, and then came down to prostrate at the Buddha's feet.
The Buddha told the man, 'In future kalpas as numerous as the sands of the Ganges, you will become a Buddha, named Vimala-raja-tathagata (無垢王如來), Arhat (至真), Samyak-sambuddha (等正覺), Vidya-charana-sampanna (明行成為), Sugata (善逝), Lokavidu (世間解), Anuttara (無上士), Purusha-damya-sarathi (道法御)
、天人師、佛，號天中天，世曰光凈。」
時來會者諸天人民無央數千，見此變應，皆發無上正真道意。
時長者妻一切下使，前白佛言：「尊者、卑者本寧異乎？」
佛言：「一切本無，隨心所存。雖為下使，發心為道可得成佛；既為尊豪，恣心憍慢，不離惡趣地獄、餓鬼、畜生之中。猶月增減如樹盛衰，一切非常無一可賴，唯道深慧乃可保常，猶如虛空無進無退。」時諸下使踴躍欣豫發大道意，變為男子得不起忍。
佛告阿難：「五陰無處，六情無根，十二因緣而無端緒，四大寄因，何所是人？」
佛說如是，莫不歡喜。
佛說長者法志妻經
【現代漢語翻譯】 現代漢語譯本：『天人師』（Teacher of Gods and Humans）、佛（Buddha），名號為『天中天』（The Highest Among the Heavens），世人稱他為『光凈』（Radiant Purity）。
當時前來集會的天人和人民數不勝數，見到這種變化，都發起了無上正真道意（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。
當時長者的妻子和所有下人，向前稟告佛說：『尊貴的人和卑賤的人，他們的本性原本就不同嗎？』
佛說：『一切原本皆空，隨著心念而存在。即使是下人，如果發心修道，也可以成就佛果；即使是尊貴豪富之人，如果放縱心意，驕傲怠慢，也無法脫離惡趣，即地獄、餓鬼、畜生之中。猶如月亮的盈虧，樹木的盛衰，一切都是無常的，沒有什麼是可以依賴的，只有深邃的智慧之道才可以保持恒常，猶如虛空，無進無退。』當時所有的下人都歡欣鼓舞，發起了大道之心，轉變為男子之身，獲得了不起忍（Avivartika-kshanti，不退轉忍）。
佛告訴阿難（Ananda）：『五陰（Skandhas，色、受、想、行、識）無處可尋，六情（Six Senses，眼、耳、鼻、舌、身、意）沒有根源，十二因緣（Twelve Nidanas）沒有開端，四大（Four Great Elements，地、水、火、風）是寄託的因緣，哪裡可以找到所謂的「人」呢？』
佛說完這些話，沒有誰不歡喜的。
《佛說長者法志妻經》
【English Translation】 English version: 『Teacher of Gods and Humans,』 Buddha, named 『The Highest Among the Heavens,』 is called 『Radiant Purity』 by the world.
At that time, countless gods and people came to the assembly. Seeing this transformation, they all aroused the unsurpassed, true, and right mind of enlightenment (Anuttara-samyak-sambodhi-citta).
Then the wife of the elder and all the servants came forward and said to the Buddha, 『Are the natures of the noble and the lowly originally different?』
The Buddha said, 『Everything is originally empty, existing according to the mind. Even as a servant, if one aspires to cultivate the Way, one can attain Buddhahood. Even as a noble and wealthy person, if one indulges the mind in arrogance and negligence, one cannot escape the evil realms of hell, hungry ghosts, and animals. It is like the waxing and waning of the moon, the flourishing and decaying of trees. Everything is impermanent, and nothing can be relied upon. Only the profound wisdom of the Way can maintain constancy, like the void, without advance or retreat.』 At that time, all the servants rejoiced and aroused the mind of the Great Way, transformed into men, and attained the patience of non-retrogression (Avivartika-kshanti).
The Buddha said to Ananda, 『The five aggregates (Skandhas) have no place to be found, the six senses have no roots, the twelve links of dependent origination (Twelve Nidanas) have no beginning, the four great elements (Four Great Elements) are dependent conditions. Where can the so-called 「person」 be found?』
After the Buddha spoke these words, there was no one who did not rejoice.
The Sutra Spoken by the Buddha on the Wife of the Elder Dharmamati