T14n0574_佛說堅固女經

大正藏第 14 冊 No. 0574 佛說堅固女經

No. 574

佛說堅固女經

隋北印度三藏那連提耶舍譯

如是我聞：

一時，佛在都娑羅國舍婆提城祇樹給孤獨園。

爾時，佛告諸比丘：「汝今諦聽！當爲汝說。若有女人慾發阿耨多羅三藐三菩提心者，先當作如是念：『一切女人所有諂曲、嫉妒、貪瞋、邪偽一切惡事，以發阿耨多羅三藐三菩提心因緣故，于未來世更不復生。』以是義故諸女人等，必定鬚髮阿耨多羅三藐三菩提心。」

佛說是語時，眾中有一優婆夷，名曰堅固，即從坐起整理衣服，合十指掌而白佛言：「世尊！我今為欲利益一切眾生故，為欲施一切眾生安樂故，為欲憐愍一切世界眾生故，為欲度脫一切天人故，發阿耨多羅三藐三菩提心。

「世尊！我於過去無始生死未來無際流轉不生怖畏，但為不斷佛種故，不斷如來種故，不斷一切智種故，發阿耨多羅三藐三菩提心修菩薩行。

「世尊！我今為欲安隱一切眾生故，發菩提心，無救護者為作救護故，無親友者為作親友故，無歸依者為作歸依故，無舍宅者為作舍宅故。」

是時長老舍利弗，在大眾中作如是念：「此堅固妹，為與一切眾生作親友故，發阿耨多羅三藐三

【現代漢語翻譯】現代漢語譯本《佛說堅固女經》

隋朝北印度三藏那連提耶舍譯

如是我聞：

一時，佛在都娑羅國（Dusala）舍婆提城（Savatthi）的祇樹給孤獨園（Jetavana Anathapindika-arama）。

當時，佛告訴各位比丘：『你們現在仔細聽！我將為你們解說。如果有女人想要發起阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），首先應當這樣想：『一切女人所有的諂媚虛偽、嫉妒、貪婪嗔恨、邪見虛假等一切惡事，因為發起阿耨多羅三藐三菩提心的緣故，在未來世將不再產生。』因為這個緣故，各位女人等，必定需要發起阿耨多羅三藐三菩提心。』

佛說這些話的時候，大眾中有一位優婆夷（upasika，女居士），名叫堅固（Drdha），立即從座位上站起來，整理好衣服，合起雙手掌向佛說：『世尊！我現在爲了利益一切眾生，爲了給予一切眾生安樂，爲了憐憫一切世界眾生，爲了救度一切天人，發起阿耨多羅三藐三菩提心。

『世尊！我對於過去無始的生死和未來無盡的流轉，不生怖畏，只爲了不斷絕佛種，不斷絕如來種，不斷絕一切智種，發起阿耨多羅三藐三菩提心，修菩薩行。

『世尊！我現在爲了安穩一切眾生，發起菩提心（bodhicitta，覺悟之心），為沒有救護的人做救護，為沒有親友的人做親友，為沒有歸依的人做歸依，為沒有住所的人做住所。』

這時，長老舍利弗（Sariputra），在大眾中這樣想：『這位堅固妹妹，爲了與一切眾生做親友，發起阿訬多羅三藐三

【English Translation】 English version The Sutra of Drdha the Woman, Spoken by the Buddha

Translated by Narendrayasas, a Tripitaka Master from Northern India of the Sui Dynasty

Thus have I heard:

At one time, the Buddha was in the Jeta Grove, Anathapindika's Park in Savatthi (Sravasti) in the country of Dusala.

At that time, the Buddha told the assembled bhiksus (monks): 'Listen carefully! I will explain it to you. If there is a woman who wishes to generate the citta (mind) of anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment), she should first think thus: 'All the flattery, deceit, jealousy, greed, hatred, wrong views, falsehood, and all evil deeds that women possess will, because of the cause and condition of generating the citta of anuttara-samyak-sambodhi, no longer arise in future lives.' For this reason, all women must generate the citta of anuttara-samyak-sambodhi.'

When the Buddha spoke these words, an upasika (female lay follower) in the assembly, named Drdha (Steadfast), immediately rose from her seat, arranged her robes, and, with her palms together, said to the Buddha: 'World Honored One! I now, for the sake of benefiting all sentient beings, for the sake of giving peace and happiness to all sentient beings, for the sake of having compassion on all sentient beings in all worlds, for the sake of liberating all devas (gods) and humans, generate the citta of anuttara-samyak-sambodhi.

'World Honored One! I have no fear of the beginningless cycle of birth and death in the past and the endless flow in the future, but only for the sake of not cutting off the Buddha-seed, not cutting off the Tathagata (Thus Come One)-seed, not cutting off the seed of all wisdom, I generate the citta of anuttara-samyak-sambodhi and cultivate the practice of a Bodhisattva.

'World Honored One! I now, for the sake of bringing peace and security to all sentient beings, generate the bodhicitta (mind of enlightenment), to be a protector for those without protection, to be a friend for those without friends, to be a refuge for those without refuge, to be a dwelling for those without a dwelling.'

At this time, the Elder Sariputra (Sariputta), in the assembly, thought thus: 'This sister Drdha, for the sake of being a friend to all sentient beings, has generated the citta of anuttara-samyak-sam

菩提心，以是發心因緣故，世間則有聲聞、辟支佛。」作是念已，即告女言：「妹！汝以發菩提心故，于未來世得見聲聞、辟支佛。」

是時，堅固女白舍利弗言：「我從昔來流轉生死，未曾得發如是菩提之心，今始得發；我今獲大善利，善得人身、善得壽命。於過去世遇善知識，未曾一念發聲聞、辟支佛心，以是因緣，今復能為一切眾生，發阿耨多羅三藐三菩提心。」

爾時，舍利弗告堅固女言：「汝今善得利益，善得人身、善得壽命，乃能發阿耨多羅三藐三菩提心，如汝所說，應如說行。」

時堅固女即白大德舍利弗言：「如我所說，我必定修行。」

爾時，舍利弗復問堅固女言：「云何菩薩如說修行？」女言：「舍利弗！菩薩不樂聲聞地，不樂辟支佛地，但樂如來身、如來地、一切智地。如是，大德舍利弗！是名菩薩摩訶薩如說修行。

「複次，大德舍利弗！菩薩摩訶薩若佈施時，愿得阿耨多羅三藐三菩提，不求聲聞、辟支佛地，若持戒、若忍辱、若精進、若禪定、若修智慧時，愿求阿耨多羅三藐三菩提，不求聲聞、辟支佛地，是名菩薩摩訶薩如說修行。」

舍利弗語堅固女言：「如說修行者得何利益？當爲我說。」

時堅固女聞此語已，白舍利弗言：「何者是利

【現代漢語翻譯】現代漢語譯本『菩提心』（Bodhi-citta，覺悟之心），因為這個發心的因緣，世間才會有『聲聞』（Śrāvaka，聽聞佛法而悟道者）、『辟支佛』（Pratyekabuddha，獨自悟道者）。』這樣想了之後，就告訴那個女子說：『妹妹！你因為發了菩提心的緣故，在未來世能夠見到聲聞、辟支佛。』當時，『堅固女』（Dṛḍhā，女子名）對『舍利弗』（Śāriputra，佛陀的十大弟子之一）說：『我從過去以來流轉生死，未曾發起過這樣的菩提心，現在才開始發起；我現在獲得了巨大的善利，善於得到人身、善於得到壽命。在過去世遇到善知識，未曾有一念發起聲聞、辟支佛的心，因為這個因緣，現在又能為一切眾生，發起『阿耨多羅三藐三菩提心』（Anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）。』當時，舍利弗告訴堅固女說：『你現在善於得到利益，善於得到人身、善於得到壽命，才能夠發起阿耨多羅三藐三菩提心，如你所說，應當按照所說的去修行。』當時堅固女就對大德舍利弗說：『如我所說，我必定修行。』當時，舍利弗又問堅固女說：『什麼是菩薩按照所說的去修行？』女子說：『舍利弗！菩薩不樂於聲聞地，不樂於辟支佛地，只樂於如來身、如來地、一切智地。這樣，大德舍利弗！這叫做菩薩摩訶薩按照所說的去修行。『再者，大德舍利弗！菩薩摩訶薩如果佈施的時候，愿求得阿耨多羅三藐三菩提，不求聲聞、辟支佛地；如果持戒、如果忍辱、如果精進、如果禪定、如果修習智慧的時候，愿求阿耨多羅三藐三菩提，不求聲聞、辟支佛地，這叫做菩薩摩訶薩按照所說的去修行。』舍利弗對堅固女說：『按照所說的去修行能得到什麼利益？請為我說說。』當時堅固女聽到這話后，對舍利弗說：『什麼是利益呢？』

【English Translation】 English version 『Bodhi-citta』 (the mind of enlightenment), because of this cause and condition of generating this mind, the world will have 『Śrāvakas』 (those who attain enlightenment by hearing the Buddha's teachings), and 『Pratyekabuddhas』 (those who attain enlightenment on their own).』 Having thought this, he then said to the girl: 『Sister! Because you have generated the mind of Bodhi, in the future you will be able to see Śrāvakas and Pratyekabuddhas.』 At that time, 『Dṛḍhā』 (a girl's name) said to 『Śāriputra』 (one of the Buddha's ten great disciples): 『Since the past, I have been transmigrating through birth and death, and have never generated such a mind of Bodhi. Now I am beginning to generate it; now I have obtained great benefit, I am good at obtaining a human body, and I am good at obtaining a lifespan. In the past, when I encountered good teachers, I never had a single thought of generating the mind of a Śrāvaka or a Pratyekabuddha. Because of this cause and condition, now I am again able to generate the mind of 『Anuttarā-samyak-saṃbodhi』 (the mind of unsurpassed, complete, and perfect enlightenment) for all sentient beings.』 At that time, Śāriputra said to Dṛḍhā: 『Now you are good at obtaining benefits, good at obtaining a human body, and good at obtaining a lifespan, and you are able to generate the mind of Anuttarā-samyak-saṃbodhi. As you have said, you should practice according to what you have said.』 At that time, Dṛḍhā said to the venerable Śāriputra: 『As I have said, I will definitely practice.』 At that time, Śāriputra again asked Dṛḍhā: 『How does a Bodhisattva practice according to what is said?』 The girl said: 『Śāriputra! A Bodhisattva does not delight in the Śrāvaka ground, nor does he delight in the Pratyekabuddha ground, but only delights in the Tathāgata body, the Tathāgata ground, and the ground of omniscience. Thus, venerable Śāriputra! This is called a Bodhisattva-Mahāsattva practicing according to what is said. 『Furthermore, venerable Śāriputra! If a Bodhisattva-Mahāsattva makes offerings, he wishes to attain Anuttarā-samyak-saṃbodhi, and does not seek the Śrāvaka or Pratyekabuddha ground; if he upholds the precepts, if he practices patience, if he practices diligence, if he practices meditation, if he cultivates wisdom, he wishes to seek Anuttarā-samyak-saṃbodhi, and does not seek the Śrāvaka or Pratyekabuddha ground. This is called a Bodhisattva-Mahāsattva practicing according to what is said.』 Śāriputra said to Dṛḍhā: 『What benefits are obtained by practicing according to what is said? Please tell me.』 At that time, Dṛḍhā, having heard these words, said to Śāriputra: 『What is the benefit?』

汝欲得見？」

舍利弗言：「妹！欲見發阿耨多羅三藐三菩提心利益。」

女言：「彼心相如幻，云何見有利益？」

舍利弗言：「若汝有智慧者，即於此身能盡苦得阿羅漢；若汝此身不能盡苦得阿羅漢者，汝之智慧即為大錯。」

女言：「大德舍利弗！若我此身得阿羅漢者，我之智慧即是顛倒，以我此身不取阿羅漢故，于當來世得阿耨多羅三藐三菩提，是故當知我之智慧不名顛倒。」

時舍利弗謂堅固女言：「汝經幾時當得阿耨多羅三藐三菩提？」

女言：「大德舍利弗！我非佛非阿羅漢，不知幾時得阿耨多羅三藐三菩提。如舍利弗今得阿羅漢無漏智慧，應知我幾時當得阿耨多羅三藐三菩提。」

舍利弗言：「我無智慧，不知汝幾時當得阿耨多羅三藐三菩提。」

女言：「我願生生世世，不用如舍利弗智慧從他而解、從他生信，我願得如來、應、正遍知智慧，自知自覺。」

爾時，富樓那彌多羅尼子作是念：「我等住小乘地得小智慧，若見如來智，乃知我等所得智慧，最為狹劣住小地小智慧。」

爾時，大德舍利弗心念：「我等雖得阿羅漢果，不能廣利益眾生為大丈夫事，唯有大丈夫具丈夫法者，能多利益無量眾生。如堅固女，為自利益及利益一切

【現代漢語翻譯】現代漢語譯本『你想要看到嗎？』

舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）說：『妹妹！我想看到你發起阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）的利益。』

女答：『此心之相如幻，如何能見到它的利益呢？』

舍利弗說：『如果你有智慧，就能在此身證盡諸苦，得阿羅漢果（arhat，斷盡煩惱，證入涅槃的聖者）；如果你此身不能證盡諸苦，得阿羅漢果，你的智慧就是大錯。』

女答：『大德舍利弗！如果我此身證得阿羅漢果，我的智慧就是顛倒，因為我此身不取阿羅漢果，而在未來世證得阿耨多羅三藐三菩提，所以應當知道我的智慧不是顛倒。』

當時，舍利弗問堅固女：『你經過多久才能證得阿耨多羅三藐三菩提？』

女答：『大德舍利弗！我非佛非阿羅漢，不知何時能證得阿耨多羅三藐三菩提。如同舍利弗現在證得阿羅漢無漏智慧，應當知道我何時能證得阿耨多羅三藐三菩提。』

舍利弗說：『我沒有智慧，不知你何時能證得阿耨多羅三藐三菩提。』

女答：『我願生生世世，不用像舍利弗那樣從他人處獲得理解、從他人處生起信心的智慧，我願得到如來（Tathāgata，佛的稱號之一）、應（Arhat，應供）、正遍知（Samyak-saṃbuddha，正等覺者）的智慧，自知自覺。』

這時，富樓那彌多羅尼子（Pūrṇa Maitrāyaṇīputra，佛陀十大弟子之一，以善於說法著稱）心想：『我等安住于小乘（Hīnayāna，聲聞乘）之地，得到小智慧，如果見到如來的智慧，才知道我等所得的智慧，最為狹隘淺薄，安住于小地小智慧。』

這時，大德舍利弗心想：『我等雖然證得阿羅漢果，不能廣泛利益眾生，做大丈夫之事，唯有大丈夫具丈夫法者，才能多多利益無量眾生。如堅固女，為自利益及利益一切』

【English Translation】 English version 『Do you wish to see it?』

Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) said, 『Sister! I wish to see the benefits of generating the mind of Anuttarā-samyak-saṃbodhi (unexcelled, perfect and complete enlightenment).』

The woman replied, 『The nature of that mind is like an illusion, how can one see its benefits?』

Śāriputra said, 『If you have wisdom, you can exhaust suffering and attain Arhatship (a perfected person who has attained nirvana) in this very life; if you cannot exhaust suffering and attain Arhatship in this very life, then your wisdom is greatly mistaken.』

The woman replied, 『Great virtuous Śāriputra! If I were to attain Arhatship in this very life, my wisdom would be inverted, because I do not take Arhatship in this very life, but will attain Anuttarā-samyak-saṃbodhi in a future life. Therefore, you should know that my wisdom is not inverted.』

At that time, Śāriputra asked the steadfast woman, 『How long will it be before you attain Anuttarā-samyak-saṃbodhi?』

The woman replied, 『Great virtuous Śāriputra! I am neither a Buddha nor an Arhat, and I do not know when I will attain Anuttarā-samyak-saṃbodhi. Just as Śāriputra has now attained the undefiled wisdom of an Arhat, you should know when I will attain Anuttarā-samyak-saṃbodhi.』

Śāriputra said, 『I have no wisdom, and I do not know when you will attain Anuttarā-samyak-saṃbodhi.』

The woman replied, 『I vow that in life after life, I will not use wisdom like Śāriputra's, which comes from others' understanding and generates faith from others. I vow to attain the wisdom of the Tathāgata (one of the titles of the Buddha), Arhat (worthy of offerings), Samyak-saṃbuddha (perfectly enlightened), to know and awaken on my own.』

At that time, Pūrṇa Maitrāyaṇīputra (one of the ten great disciples of the Buddha, known for his eloquence) thought to himself, 『We dwell in the realm of the Hīnayāna (the Lesser Vehicle), and attain small wisdom. If we were to see the wisdom of the Tathāgata, we would know that the wisdom we have attained is most narrow and shallow, dwelling in a small realm with small wisdom.』

At that time, the great virtuous Śāriputra thought, 『Although we have attained the fruit of Arhatship, we cannot broadly benefit sentient beings and do the work of a great person. Only a great person with the qualities of a great person can greatly benefit countless sentient beings. Like the steadfast woman, for her own benefit and the benefit of all』

眾生故，發阿耨多羅三藐三菩提心。」作是念已，即問女言：「阿耨多羅三藐三菩提者，名為何法？」

堅固女言：「大德舍利弗！阿耨多羅三藐三菩提者，一切法中最上最勝更無過者，是名阿耨多羅三藐三菩提。複次，舍利弗！所言阿耨多羅三藐三菩提者，我不見彼法為阿耨多羅三藐三菩提。」

舍利弗言：「若不見有法名阿耨多羅三藐三菩提者，汝云何發菩提心欲覺菩提？」

女言：「欲令行邪道眾生住正道故，我發阿耨多羅三藐三菩提心。」

舍利弗聞此語已，又問女言：「佛得阿耨多羅三藐三菩提時，不見法、不見道、不見果，汝見何利益欲覺菩提？」

女聞是已，語舍利弗言：「如是我得阿耨多羅三藐三菩提時，國土中所有弟子，如舍利弗、目犍連等，見此事故，我欲覺無上菩提。」

舍利弗言：「妹！不可得法中雲何欲覺？」

女言：「如是，如是！舍利弗！我正欲覺此不可得法。不可得法，非得非不得故，以是故我欲覺阿耨多羅三藐三菩提，覺阿耨多羅三藐三菩提已轉大法輪；轉法輪時，令三千大千世界眾生普得聞知。」

爾時，舍利弗問堅固妹言：「我云何知汝當來得阿耨多羅三藐三菩提轉大法輪時，其聲遍滿三千大千世界？」

時堅固女

【現代漢語翻譯】現代漢語譯本：『因為眾生的緣故，我發起了阿耨多羅三藐三菩提心。』這樣想之後，就問那位女子說：『阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）是什麼法？』

堅固女說：『大德舍利弗（Sariputra）！阿耨多羅三藐三菩提，是一切法中最上最殊勝，沒有比它更好的，這叫做阿耨多羅三藐三菩提。再者，舍利弗！所說的阿耨多羅三藐三菩提，我認為沒有哪一種法可以被稱為阿耨多羅三藐三菩提。』

舍利弗說：『如果認為沒有哪一種法可以被稱為阿耨多羅三藐三菩提，你又為何發起菩提心想要證得菩提呢？』

女子說：『爲了讓那些行走在邪道上的眾生能夠安住于正道，所以我發起了阿耨多羅三藐三菩提心。』

舍利弗聽了這話之後，又問女子說：『佛陀證得阿耨多羅三藐三菩提時，不見法、不見道、不見果，你看到什麼利益想要證得菩提呢？』

女子聽了這話，對舍利弗說：『如果我證得阿耨多羅三藐三菩提時，我的國土中所有弟子，像舍利弗、目犍連（Maudgalyayana）等，都能見到這件事，所以我想要證得無上菩提。』

舍利弗說：『妹妹！在不可得的法中，你如何想要證得呢？』

女子說：『是的，是的！舍利弗！我正是想要證得這不可得的法。不可得的法，既非得也非不得，因此我想要證得阿耨多羅三藐三菩提，證得阿耨多羅三藐三菩提之後，就能轉大法輪；轉法輪時，能讓三千大千世界（Trisahasra-Mahasahasra-lokadhatu）的眾生普遍聽聞知曉。』

這時，舍利弗問堅固妹說：『我如何得知你將來證得阿耨多羅三藐三菩提轉大法輪時，其聲音遍滿三千大千世界呢？』

當時，堅固女...

【English Translation】 English version: 『Because of sentient beings, I have generated the mind of Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment).』 Having thought thus, he then asked the woman, saying, 『What is this dharma called Anuttara-samyak-sambodhi?』

The Steadfast Woman said, 『O Great Worthy Sariputra (Sariputra)! Anuttara-samyak-sambodhi is the most supreme and unsurpassed among all dharmas, with nothing exceeding it; this is called Anuttara-samyak-sambodhi. Furthermore, Sariputra! Regarding what is called Anuttara-samyak-sambodhi, I do not see any dharma that can be called Anuttara-samyak-sambodhi.』

Sariputra said, 『If you do not see any dharma called Anuttara-samyak-sambodhi, then how do you generate the Bodhi mind, desiring to awaken to Bodhi?』

The woman said, 『In order to lead sentient beings who are walking on wrong paths to abide in the right path, I have generated the mind of Anuttara-samyak-sambodhi.』

Having heard these words, Sariputra again asked the woman, saying, 『When the Buddha attained Anuttara-samyak-sambodhi, he saw no dharma, no path, and no fruit. What benefit do you see that you desire to awaken to Bodhi?』

Having heard this, the woman said to Sariputra, 『If I were to attain Anuttara-samyak-sambodhi, all the disciples in my land, such as Sariputra and Maudgalyayana (Maudgalyayana), would see this event. Therefore, I desire to awaken to unsurpassed Bodhi.』

Sariputra said, 『Sister! How do you desire to awaken in a dharma that is unattainable?』

The woman said, 『So it is, so it is! Sariputra! I precisely desire to awaken to this unattainable dharma. Because the unattainable dharma is neither attained nor unattained, therefore I desire to awaken to Anuttara-samyak-sambodhi. Having awakened to Anuttara-samyak-sambodhi, I will turn the great Dharma wheel; when turning the Dharma wheel, I will cause sentient beings in the Trisahasra-Mahasahasra-lokadhatu (three-thousand-great-thousand world system) to universally hear and know it.』

At that time, Sariputra asked the Steadfast Sister, saying, 『How will I know that when you attain Anuttara-samyak-sambodhi in the future and turn the great Dharma wheel, its sound will pervade the three-thousand-great-thousand world system?』

At that time, the Steadfast Woman...

即以右足大指按地，應時三千大千世界地大震動，唯舍利弗所坐之處其地不動。

時舍利弗作是念：「今此女人作大神通，乃能令此三千大千世界地皆震動，何故唯我坐處其地不動？為是佛力？為是我力？」

爾時，世尊知舍利弗心生念已，告舍利弗言：「於此地中，乃往過去有千女人同號堅固，皆于汝所坐處發阿耨多羅三藐三菩提心，現大神通受菩提記。于未來世彌勒出時，亦於此處有千女人同號堅固，發阿耨多羅三藐三菩提心，現大神力受菩提記，當得作佛號勝堅固如來、應、正遍知。」

時堅固女白佛言：「世尊！若佛菩提，非過去得、非現在得、非未來得者，云何世尊說有過去、現在、未來三世諸佛？」

佛言：「如是，如是！佛非過去得、非現在得、非未來得。所以說有過去、未來、現在諸佛者，此但假名說有三世，非謂諸佛有去來今。」

爾時堅固女白佛言：「世尊！以此法自覺自知，不從他聞因緣故，鬚髮阿耨多羅三藐三菩提心。」

佛言：「善哉！善哉！能如是知，未來當得阿耨多羅三藐三菩提。」

女言：「世尊！無有見如是法不得菩提者，是故我今必定當得阿耨多羅三藐三菩提。」

佛言：「妹！汝未來世教化眾生耶？」

女言：「世

【現代漢語翻譯】現代漢語譯本：隨即，她用右腳的大拇指按壓地面，當時三千大千世界（Sānqiān Dàqiān Shìjiè，佛教宇宙觀中的一個宇宙）的大地都震動起來，唯獨舍利弗（Shèlìfú，佛陀十大弟子之一，以智慧著稱）所坐的地方沒有震動。

當時舍利弗心想：『這個女人展現瞭如此巨大的神通，竟然能夠讓這三千大千世界的大地都震動起來，為什麼唯獨我坐的地方沒有震動呢？這是佛陀的力量？還是我自身的力量？』

這時，世尊（Shìzūn，對佛陀的尊稱）知道舍利弗心中所想，便告訴舍利弗說：『在這塊土地上，過去有千位名叫堅固（Jiāngù）的女人，都在你所坐的地方發起了阿耨多羅三藐三菩提心（Ānòu duō luō sānmiǎo sān pútí xīn，無上正等正覺之心），展現了巨大的神通，並接受了成佛的授記。在未來世，彌勒（Mílè，未來佛）出世的時候，也會有千位名叫堅固的女人，在這裡發起阿耨多羅三藐三菩提心，展現大神力，接受成佛的授記，將來會成佛，佛號為勝堅固如來（Shèng Jiāngù Rúlái）、應（Yīng）、正遍知（Zhèng biànzhī）。』

當時堅固女對佛說：『世尊！如果佛陀的菩提（Pútí，覺悟）不是過去得到的、不是現在得到的、也不是未來得到的，那麼世尊為什麼說有過去、現在、未來三世諸佛呢？』

佛說：『是的，是的！佛陀不是過去得到的、不是現在得到的、也不是未來得到的。之所以說有過去、未來、現在諸佛，這只是假借名相說有三世，並不是說諸佛真的有過去、現在、未來。』

這時堅固女對佛說：『世尊！因為這個法是自己覺悟自己知道的，不是從他人那裡聽聞因緣而來的，所以才需要發起阿耨多羅三藐三菩提心。』

佛說：『好啊！好啊！能夠這樣理解，未來必定能夠得到阿耨多羅三藐三菩提。』

女說：『世尊！沒有見到像這樣的法而不能得到菩提的，所以我現在必定能夠得到阿耨多羅三藐三菩提。』

佛說：『妹妹！你未來世要教化眾生嗎？』

女說：『世

【English Translation】 English version: Then, she pressed the ground with the big toe of her right foot, and immediately the earth of the three thousand great thousand worlds (Sānqiān Dàqiān Shìjiè, a cosmic system in Buddhist cosmology) shook greatly, except for the place where Śāriputra (Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom) was sitting, which did not move.

At that time, Śāriputra thought to himself: 'This woman is displaying such great supernatural powers that she can cause the earth of the three thousand great thousand worlds to shake. Why is it that only the place where I am sitting does not move? Is this the power of the Buddha? Or is it my own power?'

At that time, the World Honored One (Śāriputra, a respectful title for the Buddha), knowing the thoughts in Śāriputra's mind, said to Śāriputra: 'In this land, in the past, there were a thousand women with the same name, Firm (Jiāngù), who all aroused the mind of Anuttara-samyak-sambodhi (Ānòu duō luō sānmiǎo sān pútí xīn, the mind of unsurpassed, right, and perfect enlightenment) in the place where you are sitting, displayed great supernatural powers, and received predictions of Buddhahood. In the future age, when Maitreya (Mílè, the future Buddha) appears, there will also be a thousand women with the same name, Firm, who will arouse the mind of Anuttara-samyak-sambodhi here, display great divine power, and receive predictions of Buddhahood. They will attain Buddhahood and be named Victorious Firm Thus Come One (Shèng Jiāngù Rúlái), Worthy of Offerings (Yīng), Perfectly Enlightened One (Zhèng biànzhī).'

At that time, the Firm Woman said to the Buddha: 'World Honored One! If the Bodhi (Pútí, enlightenment) of the Buddha is not obtained in the past, not obtained in the present, and not obtained in the future, then why does the World Honored One say that there are Buddhas of the past, present, and future three periods?'

The Buddha said: 'So it is, so it is! The Buddha is not obtained in the past, not obtained in the present, and not obtained in the future. The reason for saying that there are Buddhas of the past, future, and present is that these are merely provisional names for the three periods, not that the Buddhas truly have a past, present, and future.'

At that time, the Firm Woman said to the Buddha: 'World Honored One! Because this Dharma is self-awakened and self-known, and not learned from others through conditions, it is necessary to arouse the mind of Anuttara-samyak-sambodhi.'

The Buddha said: 'Excellent! Excellent! Being able to understand in this way, you will surely attain Anuttara-samyak-sambodhi in the future.'

The woman said: 'World Honored One! There is no one who, having seen such a Dharma, does not attain Bodhi. Therefore, I will certainly attain Anuttara-samyak-sambodhi now.'

The Buddha said: 'Sister! Will you teach and transform sentient beings in the future?'

The woman said: 'World'

尊！無有見如是法不教化者，是故我今必定當能教化眾生。」

佛言：「汝于來世作大導師耶？」

女言：「世尊！無有見如是法不作導師，是故我今必定當得作大導師。」

爾時，天帝釋持曼陀羅花于佛前立，以所持花與堅固女，作如是言：「汝持此花以散佛上。」時堅固女受此花已以散佛上，以佛神力住于虛空。

爾時世尊即便微笑，諸佛法爾，若微笑時，青黃赤白紫頗梨色，種種雜光從口中出，其光遍照至乎梵天，還至佛所繞佛三匝，還從頂入。

爾時，阿難白佛言：「世尊！諸佛非以無事及小因緣而便微笑；何因緣故如是微笑？」

佛告阿難：「汝見此堅固女不？是女於此命終，舍女人身得成男子，于星宿劫中得阿耨多羅三藐三菩提，號曰普見如來、應供、正遍知。其普見佛初會說法，有二十百千萬億人，得盡諸漏棄捨重擔證阿羅漢；第二說法，有一十五百千萬億人得阿羅漢；第三說法，有一十百千萬億人得阿羅漢；從是已后無量百千萬億那由他眾得阿羅漢果。

「如是，阿難陀！彼普見如來剎土之中，無有地獄、餓鬼、畜生，其國眾生悉皆成就十善業道，不修商賈農作，其佛國土有無量功德。是故，若有善男子、善女人發阿耨多羅三藐三菩提心者，于彼人所不

【現代漢語翻譯】現代漢語譯本：『尊貴的世尊！沒有見到像這樣的法而不去教化的，因此我現在必定能夠教化眾生。』

佛問：『你來世要做大導師嗎？』

女答：『世尊！沒有見到像這樣的法而不做導師的，因此我現在必定能夠成為大導師。』

當時，天帝釋（Śakra-devānām-Indra，眾神之王）手持曼陀羅花（Mandārava，天界之花）站在佛前，將花交給堅固女（Dṛḍhā），說道：『你拿著這花散在佛的身上。』當時堅固女接過花后散在佛的身上，憑藉佛的神力，花停留在虛空中。

這時，世尊（Bhagavān，佛的尊稱）便微笑起來。諸佛通常都是這樣，微笑時，從口中發出青、黃、赤、白、紫、頗梨色（sphatika，水晶色）等各種顏色的光芒，這些光芒遍照到梵天（Brahmā，色界天之主），然後回到佛的身邊，繞佛三圈，最後從佛的頭頂進入。

當時，阿難（Ānanda，佛陀的十大弟子之一）問佛：『世尊！諸佛不會無緣無故或因為小事而微笑；是什麼因緣讓您如此微笑？』

佛告訴阿難：『你看到這位堅固女了嗎？這位女子在此命終后，會捨棄女身而轉為男子，在星宿劫（nakṣatra-kalpa，極長的時間單位）中證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），佛號為普見如來（Samantadarśana-Tathāgata）、應供（Arhat）、正遍知（Samyak-saṃbuddha）。這位普見佛第一次說法時，有兩千億人證盡諸漏，捨棄重擔，證得阿羅漢（Arhat）果；第二次說法時，有一千五百億人得阿羅漢果；第三次說法時，有一千億人得阿羅漢果；從那以後，有無數百千萬億那由他（nayuta，大數單位）眾生證得阿羅漢果。』

『阿難陀（Ānanda）！普見如來的剎土（buddhakṣetra，佛的國土）之中，沒有地獄、餓鬼、畜生三惡道，那裡的眾生都成就十善業道（daśa-kuśala-karma-patha，身口意十種善行），不從事商業和農業，他的佛國土有無量的功德。因此，如果有善男子、善女人發阿耨多羅三藐三菩提心的人，不要在那些人面前……』

【English Translation】 English version: 'Venerable Lord! There is no one who, having seen such a Dharma, would not teach it. Therefore, I am now certain that I will be able to teach sentient beings.'

The Buddha asked, 'Will you be a great guide in the future?'

The woman replied, 'Lord! There is no one who, having seen such a Dharma, would not act as a guide. Therefore, I am now certain that I will become a great guide.'

At that time, Śakra-devānām-Indra (the King of Gods) held a Mandārava flower (a celestial flower) and stood before the Buddha. He gave the flower to Dṛḍhā (the Firm Woman), saying, 'Take this flower and scatter it upon the Buddha.' Then, Dṛḍhā, having received the flower, scattered it upon the Buddha, and by the Buddha's power, the flower remained in the air.

At that moment, the Bhagavan (the Blessed One) smiled. It is the nature of all Buddhas that when they smile, various rays of light, blue, yellow, red, white, purple, and sphatika (crystal-colored), emanate from their mouths. These rays of light illuminated as far as Brahmā (the lord of the Form Realm), then returned to the Buddha, circumambulated the Buddha three times, and entered through the crown of his head.

Then, Ānanda (one of the ten principal disciples of the Buddha) asked the Buddha, 'Lord! The Buddhas do not smile without a reason or for a trivial cause. What is the cause and reason for this smile?'

The Buddha told Ānanda, 'Do you see this Dṛḍhā? This woman, upon the end of her life here, will relinquish her female body and be reborn as a male. In the nakṣatra-kalpa (an extremely long period of time), he will attain anuttarā-samyak-saṃbodhi (unexcelled, perfect and complete enlightenment), and his name will be Samantadarśana-Tathāgata (the All-Seeing Thus-Gone One), Arhat (Worthy One), Samyak-saṃbuddha (Perfectly Enlightened One). At the first Dharma assembly of that Samantadarśana Buddha, two hundred billion beings will exhaust all defilements, abandon their burdens, and attain the state of Arhat (liberated being). At the second Dharma assembly, one hundred and fifty billion beings will attain Arhatship. At the third Dharma assembly, one hundred billion beings will attain Arhatship. From then on, countless hundreds of thousands of millions of nayutas (a large number) of beings will attain the fruit of Arhatship.'

'Thus, Ānanda, in the buddhakṣetra (Buddha-field) of that Samantadarśana-Tathāgata, there will be no hells, hungry ghosts, or animals. The beings in that land will all be accomplished in the ten daśa-kuśala-karma-patha (wholesome courses of action), and they will not engage in commerce or agriculture. His Buddha-field will possess immeasurable merits. Therefore, if there are good men or good women who generate the mind of anuttarā-samyak-saṃbodhi, do not in their presence...'

應起輕慢心，唯有如來明知此事，非餘聲聞、辟支佛等所能了知。是故，阿難！若有愛樂我者、尊重我者，不應于菩薩所生輕蔑心。」

佛說此法已，長老阿難、大德舍利弗、堅固優婆夷，及一切天人等，聞佛說法，皆大歡喜。

佛說堅固女經

【現代漢語翻譯】現代漢語譯本：

『不應該生起輕視怠慢之心，只有如來（Tathagata，佛的稱號）明瞭知曉此事，不是其餘的聲聞（Sravaka，聽聞佛陀教誨的弟子）、辟支佛（Pratyekabuddha，靠自己領悟佛法的修行者）等所能瞭解知曉的。因此，阿難（Ananda，佛陀的十大弟子之一）！如果有人喜愛我、尊重我，不應該對菩薩（Bodhisattva，立志成佛的修行者）生起輕視怠慢之心。』

佛陀說完此法之後，長老阿難（Ananda，佛陀的十大弟子之一）、大德舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）、堅固優婆夷（a laywoman named Kengu），以及一切天人等，聽聞佛陀說法，都非常歡喜。

《佛說堅固女經》

【English Translation】 English version:

'One should not give rise to a mind of contempt or disdain. Only the Tathagata (the title of a Buddha) clearly knows this matter; it is not something that other Sravakas (disciples who hear the Buddha's teachings), Pratyekabuddhas (those who attain enlightenment on their own), and others can understand. Therefore, Ananda (one of the Buddha's ten great disciples)! If there are those who love me and respect me, they should not give rise to a mind of contempt or disdain towards Bodhisattvas (beings who aspire to become Buddhas).'

After the Buddha spoke this Dharma, the elder Ananda (one of the Buddha's ten great disciples), the great Sariputra (one of the Buddha's ten great disciples, known for his wisdom), the steadfast Upasika Kengu (a laywoman named Kengu), and all the devas (gods) and humans, hearing the Buddha's teaching, were all greatly delighted.

'The Sutra Spoken by the Buddha on the Steadfast Woman'