T24n1478_大愛道比丘尼經
大正藏第 24 冊 No. 1478 大愛道比丘尼經
No. 1478
大愛道比丘尼經卷上
附北涼錄
爾時佛游于迦維羅衛釋氏精盧，與諸大比丘眾俱。是時大愛道裘曇彌行到佛所，稽首作禮，遷住一面，叉手白佛言：「我聞女人精進可得沙門四道，愿得受佛法律。我以居家有信有樂，欲出家為道。」
佛言：「且止。裘曇彌！無樂以母人入我法律中、服我法衣者；當盡壽命，清凈潔己究暢梵行，靜意自守未曾起想，如道憺然無邪念欲，心與空寂為娛樂。」
時大愛道即復求哀言：「如是行者為可不乎？愿佛見過度得至泥洹。」如是至三，佛不肯聽之，便復前作禮繞佛而去。
去後未久，佛與諸大比丘俱，從釋氏精盧行入迦維羅衛。時大愛道聞佛從諸弟子來入國中，心大歡喜，即行到佛所，叉手前稽首，禮佛足下卻坐。須臾起，長跪叉手，前復白佛言：「我聞女人精進可得沙門四道，愿得受佛法律，使得無上正真之道。我以居家有信有樂，曉知無常，如是樂欲出家為道。」
佛言：「止止。裘曇彌！無樂以母人入我法律服我法衣者；當盡壽命，清凈潔己究暢梵行，靜意自守未曾起想，如道憺然無邪念欲，心與空寂為娛樂。」
時大愛道即復
【現代漢語翻譯】 現代漢語譯本 大正藏第 24 冊 No. 1478 大愛道比丘尼經
No. 1478
大愛道比丘尼經卷上
附北涼錄
那時，佛陀在迦維羅衛（Kapilavastu）的釋氏精盧（釋迦族人的精舍）游化，與眾多大比丘眾在一起。當時，大愛道·喬曇彌（Mahapajapati Gotami）來到佛陀所在的地方，稽首作禮，退到一旁站立，合掌對佛陀說：『我聽說女人精進修行可以證得沙門四道（四種沙門果位），希望能夠接受佛陀的法律。我因為在家中有信心和喜樂，想要出家修道。』 佛陀說：『停止吧，喬曇彌！我不允許女人進入我的法律中，穿上我的法衣；應當盡其一生，清凈自身，徹底修行梵行，靜心自守，不曾生起雜念，像道一樣淡泊，沒有邪念和慾望，內心以空寂為樂。』 當時，大愛道再次哀求說：『像這樣修行可以嗎？希望佛陀能夠允許我得度，到達涅槃（Nirvana）。』這樣說了三次，佛陀都不肯答應，她便再次上前作禮，繞佛而去。 離開后不久，佛陀與眾多大比丘一起，從釋氏精盧進入迦維羅衛。當時，大愛道聽說佛陀帶著弟子們來到國中，心中非常歡喜，立即前往佛陀所在的地方，合掌上前稽首，禮拜佛足後退坐一旁。過了一會兒，她起身，長跪合掌，再次對佛陀說：『我聽說女人精進修行可以證得沙門四道，希望能夠接受佛陀的法律，證得無上正真之道。我因為在家中有信心和喜樂，明白世事無常，所以樂於出家修道。』 佛陀說：『停止吧，喬曇彌！我不允許女人進入我的法律，穿上我的法衣；應當盡其一生，清凈自身，徹底修行梵行，靜心自守，不曾生起雜念，像道一樣淡泊，沒有邪念和慾望，內心以空寂為樂。』 當時，大愛道再次……
【English Translation】 English version T24 No. 1478 The Sutra of Mahapajapati Bhikkhuni No. 1478 The Sutra of Mahapajapati Bhikkhuni, Volume 1 Attached: Northern Liang Record At that time, the Buddha was traveling in Kapilavastu (Kapilavastu), residing in the Nigrodharama (grove of the Shakyas), together with many great Bhikkhus. At that time, Mahapajapati Gotami (Mahapajapati Gotami) went to where the Buddha was, bowed her head in reverence, stepped aside and stood to one side, and with her palms together, said to the Buddha: 'I have heard that women, through diligent practice, can attain the four stages of a Samana (four stages of monastic attainment). I wish to receive the Buddha's Dharma and Vinaya. Because I have faith and joy in my household life, I desire to renounce the world and practice the Way.' The Buddha said: 'Stop, Gotami! I do not allow women to enter my Dharma and Vinaya, to wear my Dharma robes; one should, throughout one's life, purify oneself, thoroughly cultivate the Brahma-conduct, keep one's mind still and guarded, never giving rise to thoughts, be as tranquil as the Way, without evil thoughts or desires, and take delight in emptiness and stillness.' At that time, Mahapajapati again pleaded: 'Is such practice not possible? I wish that the Buddha would allow me to be liberated and attain Nirvana (Nirvana).' She said this three times, but the Buddha did not agree, so she again stepped forward, bowed in reverence, circumambulated the Buddha, and departed. Not long after she left, the Buddha, together with many great Bhikkhus, entered Kapilavastu from the Nigrodharama. At that time, Mahapajapati heard that the Buddha had come into the country with his disciples, and her heart was filled with great joy. She immediately went to where the Buddha was, bowed her head in reverence with her palms together, prostrated at the Buddha's feet, and sat down to one side. After a moment, she rose, knelt with her palms together, and again said to the Buddha: 'I have heard that women, through diligent practice, can attain the four stages of a Samana. I wish to receive the Buddha's Dharma and Vinaya, and attain the unsurpassed, true, and correct Way. Because I have faith and joy in my household life, and understand impermanence, I am happy to renounce the world and practice the Way.' The Buddha said: 'Stop, Gotami! I do not allow women to enter my Dharma and Vinaya, to wear my Dharma robes; one should, throughout one's life, purify oneself, thoroughly cultivate the Brahma-conduct, keep one's mind still and guarded, never giving rise to thoughts, be as tranquil as the Way, without evil thoughts or desires, and take delight in emptiness and stillness.' At that time, Mahapajapati again...
求哀言：「如是行者為可不乎？愿佛見過度得至泥洹。」如是至三，佛復不肯聽之，前後作禮繞佛而去。自感愁毒悔過悲哀，淚出不能自止。自念：「作女人情態罪患乃當如是。」即便作大愿：「愿一切諸菩薩及人非人，莫復更此女人想態也。今要當求佛，盡形壽終不懈倦。」
佛時與大比丘留止是國避雨三月，補納成衣已，著衣持缽出國而去。大愛道即與諸老母等，俱行追佛。佛轉到那和縣頓止河上，大愛道便前稽首作禮，遷住白佛言：「我聞女人精進可得沙門四道，愿得受佛法律。我以居家有信有樂，曉知無常，如是樂欲出家為道。」
佛言：「止止。裘曇彌！無樂令母人入我法律中服我法衣者；當盡壽命，清凈潔己究暢梵行，靜意自守未曾起想，如道憺然無邪念欲，心與空寂為娛樂。」時大愛道即復求哀言：「如是行者為可不乎？愿佛見過度得至泥洹。」如是至三，佛復不肯聽之，便復前作禮繞佛而去，退住于外門，被弊敗之衣，踱跣而立。淚出如雨，面目顏色垢穢流離，衣服污塵身體疲勞，歔欷悲啼不能自勝。自悔恣態惡有八十四，迷亂丈夫使失道德。佛知深諦實如是審，天下男子無不為女人所惑者。甚難甚難。我今用是態欲故，要當潔己不敢厥廢也。唯子當度母耳，終不失子本願也。
【現代漢語翻譯】 現代漢語譯本：於是她哀求道：『像這樣修行的人難道不可以嗎？希望佛陀能夠允許我，讓我得以證入涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）。』 這樣說了三次，佛陀仍然不肯答應。她便再次向佛陀頂禮，繞佛后離去。她感到悲傷痛苦，後悔不已，淚流不止。她心想：『作為女人，所帶來的罪過和禍患竟然是這樣。』 於是她立下大愿：『愿一切諸菩薩以及人與非人，都不要再對女人產生情慾的想法。我現在一定要尋求佛法，盡我一生，至死不懈。』 當時，佛陀與眾多比丘（Bhikkhu，佛教術語，指男性出家人）在這個國家停留了三個月避雨。縫補好衣服后，佛陀穿上僧衣，拿著缽，離開了這個國家。大愛道（Mahapajapati，佛陀的姨母）便與眾位老婦人一起，跟隨追趕佛陀。佛陀走到那和縣，停留在河邊。大愛道上前頂禮佛陀，恭敬地稟告說：『我聽說女人精進修行可以證得沙門四道（Sramana，佛教術語，指古印度時期出家求道者所證悟的四個果位），希望能夠接受佛陀的教誨。我在家時就具有信心和喜樂，明白世事無常，因此樂於出家修行。』 佛陀說：『停止吧，瞿曇彌（Gotami，大愛道的稱謂）！不要讓我允許女人加入我的教法，穿上我的法衣。應當盡你的一生，清凈自身，徹底地奉行梵行（Brahmacharya，佛教術語，指清凈的修行生活），保持內心的平靜，守護自己的思想，不生起任何雜念，像道路一樣坦然，沒有邪念和慾望，以內心與空寂為樂。』 當時，大愛道再次哀求道：『像這樣修行的人難道不可以嗎？希望佛陀能夠允許我，讓我得以證入涅槃。』 這樣說了三次，佛陀仍然不肯答應。她便再次上前頂禮佛陀，繞佛后離去，退到外門，穿著破舊的衣服，赤腳站立。淚如雨下，面容憔悴，滿是污垢，衣服沾滿灰塵，身體疲憊不堪，抽泣悲啼，無法自持。她後悔自己放縱姿態，犯下八十四種惡行，迷惑男子，使他們失去道德。佛陀知道，這確實是深刻的真理，天下的男子沒有不被女人所迷惑的。這真是太難了。我現在因為這種情慾的緣故，一定要潔身自好，不敢有絲毫懈怠。兒子終究會度化母親的，終究不會違背兒子最初的誓願。』
【English Translation】 English version: Then she pleaded, 'Is it not possible for someone who practices in this way? May the Buddha grant me permission to attain Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death).' She said this three times, but the Buddha still refused to grant her permission. She then bowed to the Buddha again, circumambulated him, and departed. She felt sorrow and pain, regretting deeply, and her tears flowed uncontrollably. She thought to herself, 'Being a woman, the sins and troubles that come with it are indeed like this.' So she made a great vow: 'May all Bodhisattvas (Bodhisattva, a Buddhist term referring to someone on the path to Buddhahood) and humans and non-humans no longer have lustful thoughts about women. I must now seek the Dharma (Dharma, a Buddhist term referring to the teachings of the Buddha), and I will not slacken until the end of my life.' At that time, the Buddha and many Bhikkhus (Bhikkhu, a Buddhist term referring to a male monastic) stayed in this country for three months to avoid the rain. After mending their robes, the Buddha put on his monastic robe, took his alms bowl, and left the country. Mahapajapati (Mahapajapati, the Buddha's aunt) then followed the Buddha with the old women. The Buddha went to Navaka and stopped by the river. Mahapajapati went forward, bowed to the Buddha, and respectfully said, 'I have heard that a woman who practices diligently can attain the four stages of Sramana (Sramana, a Buddhist term referring to a renunciate in ancient India who attained four stages of enlightenment). I wish to receive the Buddha's teachings. When I was at home, I had faith and joy, and I understood the impermanence of things, so I am happy to renounce the world and practice the Way.' The Buddha said, 'Stop, Gotami (Gotami, the name of Mahapajapati)! Do not let me allow women to join my teachings and wear my robes. You should spend your whole life purifying yourself, thoroughly practicing Brahmacharya (Brahmacharya, a Buddhist term referring to a pure and virtuous life), keeping your mind calm, guarding your thoughts, not generating any distracting thoughts, being as calm as a road, without evil thoughts and desires, and taking pleasure in the emptiness of your heart.' At that time, Mahapajapati pleaded again, 'Is it not possible for someone who practices in this way? May the Buddha grant me permission to attain Nirvana.' She said this three times, but the Buddha still refused to grant her permission. She then bowed to the Buddha again, circumambulated him, and departed, retreating to the outer gate, wearing tattered clothes, standing barefoot. Tears fell like rain, her face was haggard, full of dirt, her clothes were covered in dust, her body was exhausted, sobbing and weeping, unable to control herself. She regretted indulging in her appearance, committing eighty-four kinds of evil deeds, confusing men, and causing them to lose their morality. The Buddha knew that this was indeed a profound truth, and that all men in the world were seduced by women. This is indeed very difficult. Now, because of this lustful state, I must purify myself and dare not slacken in the slightest. The son will eventually liberate the mother, and will never betray the son's original vow.'
賢者阿難見母大愛道如是不樂，即問言：「裘曇彌！何因著弊衣踱跣，面目流離身上蒙塵，疲勞悲涕乃爾耶？」
大愛道答言：「賢者阿難！今我用母人故，不得受佛法律，是故自悲傷耳。」
阿難言：「止止。裘曇彌！且自寬意，莫復悲懷乎。待我今入當向佛說是事，令母得安隱、使母歡喜。」
大愛道報言：「阿難！唯賢者當見過度使得成立。」
賢者阿難即入，叉手長跪稽首佛足下，三自歸命，前白佛言：「我從佛聞，母人精進可得沙門四道。今大愛道以至心欲受佛法律。其以居家有信有樂，曉知無常。自審欲態，深知已諦。今欲出家為道，愿佛許之。」
佛言：「止止。阿難！無樂使母人入我法律為沙門也。所以者何？必危清高之士故。譬如，阿難！族姓之家生子，多女少男者，當知其家欲微矣。為已弱衰，不得大強盛也。今使母人入我法律者，必令佛法地清凈梵行不得久住也。復譬如稻田禾稼且熟，而有惡露災氣，則令善谷傷敗。令使母人入我法律者，必令佛法地清凈梵行大道不得久興盛。何以故？阿難！復譬如好良田，持蒺䔧種散其中，必敗良田。今使母人入我法，譬如是。母人入我法律中者，無有成我法時，但猗我法欲壞敗清凈梵行使墮欲中，立罪之根耳。」
【現代漢語翻譯】 現代漢語譯本：賢者阿難見Mahapajapati Gotami（摩訶波阇波提·喬曇彌，佛陀的姨母和養母）如此不快樂，便問道：『Gotami（喬曇彌）！你為何穿著破舊的衣服，赤著腳，面容憔悴，身上沾滿灰塵，如此疲憊悲傷呢？』 Mahapajapati Gotami（摩訶波阇波提·喬曇彌）回答說：『賢者阿難！因為我是女人的緣故，不能接受佛陀的教法，所以才如此悲傷。』 阿難說：『罷了罷了。Gotami（喬曇彌）！請放寬心，不要再悲傷了。我這就去向佛陀稟明此事，讓您能夠安心，讓您能夠歡喜。』 Mahapajapati Gotami（摩訶波阇波提·喬曇彌）回答說：『阿難！只有賢者您才能幫助我成功。』 賢者阿難隨即進入佛陀所在之處，合掌長跪，頭面觸地禮拜佛足，三遍自歸依，然後稟告佛陀說：『我從佛陀那裡聽聞，女人精進修行也能證得沙門四果（Sramana，佛教修行證悟的四個階段）。現在Mahapajapati Gotami（摩訶波阇波提·喬曇彌）以至誠之心想要接受佛陀的教法。她在家時就具有信心和喜樂，明白世事無常。她已經審視了自己的慾望，深刻地瞭解了真諦。現在她想要出家修行，希望佛陀能夠允許。』 佛陀說：『罷了罷了。阿難！不要允許女人進入我的教法中成為沙門尼（Sramani，女性出家修行者）。為什麼呢？因為這必定會危害清凈高尚的修行者。譬如，阿難！如果一個家族生孩子，女兒多而兒子少，就應當知道這個家族要衰微了。因為已經衰弱，不能夠強大興盛。現在如果允許女人進入我的教法，必定會使佛法的清凈梵行（Brahmacharya，清凈的修行生活）不能長久住世。又譬如稻田里的莊稼快要成熟時，卻有惡露災氣，就會使好的穀物受到損害。如果允許女人進入我的教法，必定會使佛法的清凈梵行大道不能長久興盛。為什麼呢？阿難！又譬如好的良田，卻把蒺藜種子撒在其中，必定會毀壞良田。現在允許女人進入我的教法，就像這樣。女人進入我的教法中，不會有成就我的教法的時候，只會依附我的教法想要破壞清凈梵行，使人墮入慾望之中，成為罪惡的根源。』
【English Translation】 English version: The venerable Ananda, seeing Mahapajapati Gotami (Mahapajapati Gotami, Buddha's aunt and foster mother) so unhappy, asked, 'Gotami! Why are you wearing tattered clothes, walking barefoot, with a haggard face, covered in dust, and so weary and sorrowful?' Mahapajapati Gotami (Mahapajapati Gotami) replied, 'Venerable Ananda! Because I am a woman, I am not allowed to receive the Buddha's teachings, and that is why I am so sad.' Ananda said, 'Enough, enough. Gotami! Please be at ease and do not grieve any longer. I will now go and report this matter to the Buddha, so that you may be at peace and rejoice.' Mahapajapati Gotami (Mahapajapati Gotami) replied, 'Ananda! Only you, venerable one, can help me succeed.' The venerable Ananda then entered the place where the Buddha was, folded his hands, knelt down, and prostrated himself at the Buddha's feet, taking refuge three times. He then reported to the Buddha, 'I have heard from the Buddha that women who diligently practice can also attain the four stages of Sramana (Sramana, the four stages of Buddhist practice and enlightenment). Now Mahapajapati Gotami (Mahapajapati Gotami) sincerely desires to receive the Buddha's teachings. While at home, she had faith and joy, and understood the impermanence of things. She has examined her desires and deeply understood the truth. Now she wants to renounce the world and practice the Dharma. I hope the Buddha will allow it.' The Buddha said, 'Enough, enough. Ananda! Do not allow women to enter my teachings and become Sramanis (Sramani, female renunciates). Why? Because it will surely endanger the pure and noble practitioners. For example, Ananda! If a family has more daughters than sons, you should know that the family is declining. Because it is already weak, it cannot be strong and prosperous. Now, if you allow women to enter my teachings, it will surely cause the pure Brahmacharya (Brahmacharya, pure spiritual life) of the Buddha's Dharma to not last long. It is like when the rice in the fields is about to ripen, but there is harmful dew and disaster, which will damage the good grain. If you allow women to enter my teachings, it will surely cause the great path of pure Brahmacharya of the Buddha's Dharma to not flourish for long. Why? Ananda! It is like a good field, but you scatter Tribulus seeds in it, which will surely ruin the good field. Now, allowing women to enter my Dharma is like this. When women enter my teachings, there will be no time to accomplish my Dharma, but they will only rely on my Dharma to destroy pure Brahmacharya, causing people to fall into desire, becoming the root of sin.'
阿難復言：「今大愛道！多有善意于佛。佛初生時乃自育養至於長大，皆從大愛道善樂之德也。」
佛言：「阿難！有是。大愛道信多有善意，於我有大恩。我生七日而母亡，大愛道育養我至於長大。今我天上天下最尊自致作佛，號名如來無上正真覺，亦念多有恩德於我，我念大愛道其恩大重。大愛道但由是恩故，得來自歸佛、自歸法、自歸比丘僧。又信佛、信法、信比丘僧，不復疑苦、不復疑習、不復疑盡、不復疑諦，乃成其道、成其信、成其禁戒、成其名聞、成其佈施、成其智慧，亦能自禁制，不殺生、不盜竊於他人、不淫妷于女欲、不妄語證人罪、不飲酒迷亂。如是阿難！正使人終身相給施與衣被飲食床臥具病瘦因緣醫藥，不及此恩德也、億百千分也。」
佛告阿難：「假使母人慾作沙門者，有八敬之法不得逾越，當盡形壽學而持之，自紀信解專心行之，譬如防水善治堤塘勿令漏泆。其已能如是者，可得入我法律戒中也。
「何謂為八敬？一者比丘持大戒，母人比丘尼當從受正法，不得戲故輕慢之，調欺咳笑說不急之事用自歡樂也。
「二者比丘持大戒，半月以上比丘尼當禮事之。不得故言新沙門勞精進乎，今日寒熱乃爾耶？設有是語者，便為亂新學比丘意。常自恭敬謹敕自修，勸樂
【現代漢語翻譯】 現代漢語譯本：阿難又說：『現在Mahaprajapati（大愛道，佛陀的姨母）對佛陀有許多善意。佛陀剛出生時，就是她親自撫養長大，這都歸功於Mahaprajapati（大愛道）的善良和快樂的美德。』 佛陀說：『阿難！是這樣的。Mahaprajapati（大愛道）確實有很多善意，對我有很大的恩情。我出生七天母親就去世了，是Mahaprajapati（大愛道）撫養我長大。現在我在天上天下最為尊貴，自己證悟成佛，號為如來無上正真覺，也感念她對我的恩德，我念Mahaprajapati（大愛道）的恩情非常深重。Mahaprajapati（大愛道）僅僅因為這份恩情，才得以自己歸依佛、歸依法、歸依比丘僧。又相信佛、相信法、相信比丘僧，不再疑惑苦、不再疑惑集、不再疑惑滅、不再疑惑道，才成就她的道、成就她的信、成就她的禁戒、成就她的名聞、成就她的佈施、成就她的智慧，也能自我禁止和約束，不殺生、不偷盜他人的財物、不邪淫于女色、不妄語誣陷他人、不飲酒而神志昏亂。像這樣，阿難！即使有人終身供給你衣食住行和醫藥，也比不上Mahaprajapati（大愛道）的恩德，連億百千分之一都比不上。』 佛陀告訴阿難：『假如女人想要出家做沙門，有八敬法不得違越，應當終身學習並遵守，自己堅定信念，專心修行，譬如防水一樣，要好好修築堤壩，不要讓水漏掉。如果已經能夠這樣做了，才可以進入我的法律戒律之中。』 『什麼是八敬法呢？第一，比丘持守大戒，比丘尼應當跟隨比丘受持正法，不得故意輕慢他們，戲弄、欺騙、咳嗽、嘲笑，說些不重要的事情來讓自己快樂。』 『第二，比丘持守大戒，比丘尼每個月至少要禮敬他們兩次。不得故意說：『新出家的沙門很勞累，很精進嗎？今天天氣冷熱怎麼樣？』如果說了這樣的話，就會擾亂新學比丘的心。要常常恭敬謹慎地自我修行，勸勉和鼓勵他人。』
【English Translation】 English version: Ananda further said: 'Now, Mahaprajapati (大愛道, Buddha's aunt) has much goodwill towards the Buddha. When the Buddha was first born, she personally raised him to adulthood, all thanks to Mahaprajapati's (大愛道) virtuous qualities of kindness and joy.' The Buddha said: 'Ananda! That is so. Mahaprajapati (大愛道) indeed has much goodwill and great kindness towards me. My mother passed away seven days after my birth, and Mahaprajapati (大愛道) raised me to adulthood. Now that I am the most honored in heaven and on earth, having attained Buddhahood myself, known as the Tathagata, the Unsurpassed Perfectly Enlightened One, I also remember her kindness to me. I remember Mahaprajapati's (大愛道) kindness as very profound. Mahaprajapati (大愛道), solely because of this kindness, was able to take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha. Moreover, she believes in the Buddha, believes in the Dharma, believes in the Sangha, no longer doubts suffering, no longer doubts the cause of suffering, no longer doubts the cessation of suffering, no longer doubts the path to the cessation of suffering, thus accomplishing her path, accomplishing her faith, accomplishing her precepts, accomplishing her reputation, accomplishing her generosity, accomplishing her wisdom, and is also able to restrain herself, not killing living beings, not stealing from others, not engaging in sexual misconduct, not lying to accuse others, not drinking alcohol to become confused. Like this, Ananda! Even if someone were to provide you with clothing, food, bedding, and medicine for illness throughout your life, it would not compare to Mahaprajapati's (大愛道) kindness, not even by a fraction of a billionth.' The Buddha told Ananda: 'If a woman wishes to become a Shramana (沙門, a renunciate), there are Eight Garudhammas (八敬法, Eight Respectful Rules) that she must not transgress. She should study and uphold them throughout her life, firmly establish her faith, and diligently practice them, just like building a strong dam to prevent water from leaking. Only if she can do this can she enter my Dharma and Vinaya (法律戒律, law and discipline).' 『What are the Eight Garudhammas (八敬法, Eight Respectful Rules)? First, a Bhikshu (比丘, monk) upholds the great precepts, and a Bhikshuni (比丘尼, nun) should follow the Bhikshu (比丘, monk) to receive the correct Dharma, and should not intentionally disrespect them, tease, deceive, cough, laugh, or speak of unimportant matters for her own amusement.』 『Second, a Bhikshuni (比丘尼, nun) should pay respects to a Bhikshu (比丘, monk) at least twice a month. She should not intentionally say, 『Are the newly ordained Shramanas (沙門, renunciates) very tired and diligent? How is the weather today, cold or hot?』 If she says such things, she will disturb the minds of the newly learning Bhikshus (比丘, monks). She should always be respectful and cautious in her self-cultivation, encouraging and delighting others.』
新學遠離防欲，憺然自守。
「三者比丘、比丘尼不得相與並居同止。設相與並居同止者，為不清凈、為欲所纏，不免罪根。堅當自製明斷欲情，憺然自守。
「四者三月止一處自相撿挍，所聞所見當自省察。若邪語受而不報，聞若不聞、見若不見，亦無往反之緣。憺而自守。
「五者比丘尼不得訟問自了。設比丘以所聞所見，若比丘有所聞見訟問比丘尼，比丘尼即當自省過惡，不得高聲大語自現其欲態也。當自撿挍，憺而自守。
「六者比丘尼有庶幾于道法者，得問比丘僧經律之事，但得說般若波羅蜜，不得共說世間不急之事也。設說不急之事者，知是人非為道也，是為世間放逸之人耳。深自省察，憺而自守。
「七者比丘尼自未得道，若犯法律之戒，當半月詣眾僧中自首過懺悔，以棄憍慢之態。今復如是自恥慚愧深自省察，憺而自守。
「八者比丘尼雖百歲持大戒，當處新受大戒比丘下坐，當以謙敬為作禮。
「是為八敬之法。我教女人，當自束脩不得逾越，當以盡壽學而行之。假令大愛道審能持此八敬法者，聽為沙門。」
賢者阿難受佛語已，以熟諦思惟深而且要，便起作禮而出。報大愛道言：「裘曇彌！勿可復愁憂也，已得舍家之信，去家就道亦甚安隱矣
【現代漢語翻譯】 現代漢語譯本 新學者應當遠離各種慾望的誘惑，保持內心的平靜，守護自己的行為。
『第一，比丘（Bhikkhu，男性出家人）、比丘尼（Bhikkhuni，女性出家人）不得相互並排居住或同處一室。如果相互並排居住或同處一室，就是不清凈的行為，會被慾望所纏繞，無法避免罪惡的根源。應當堅定地自我約束，明智地斷絕慾望，保持內心的平靜，守護自己的行為。』
『第二，每三個月在同一處所居住，互相檢查督促，對於所聽到的、所見到的，應當自我反省。如果聽到邪惡的言論而不制止，聽了就像沒聽見一樣，看見了就像沒看見一樣，也沒有任何交往的因緣。保持內心的平靜，守護自己的行為。』
『第三，比丘尼不得自行決斷爭訟之事。如果比丘因為所聽到的、所見到的事情而爭訟，或者比丘有所聽聞、所見而與比丘尼爭訟，比丘尼就應當自我反省過錯，不得高聲喧譁，顯露出自己的慾望之態。應當自我檢查督促，保持內心的平靜，守護自己的行為。』
『第四，比丘尼如果對佛法有所追求，可以向比丘僧團請教經律方面的事情，但只能談論般若波羅蜜（Prajna Paramita，通過智慧到達彼岸），不得一起談論世間不重要的事情。如果談論不重要的事情，就知道這個人不是爲了求道，而是世間放逸之人。應當深刻地自我反省，保持內心的平靜，守護自己的行為。』
『第五，比丘尼如果尚未證得道果，一旦觸犯了戒律，應當每半個月到僧團中坦白自己的過錯並懺悔，以此捨棄驕慢的態度。現在也應當這樣，感到羞恥慚愧，深刻地自我反省，保持內心的平靜，守護自己的行為。』
『第六，比丘尼即使已經一百歲，持守著所有戒律，也應當坐在新受具足戒的比丘的下座，應當以謙卑恭敬的態度向他行禮。』
『這就是八敬法。我教導女性，應當自我約束，不得超越這些規定，應當終身學習並奉行。假如大愛道（Mahaprajapati，佛陀的姨母）確實能夠持守這八敬法，就允許她出家為沙門（Sramana，出家修行者）。』
賢者阿難（Ananda，佛陀的十大弟子之一）接受佛陀的教誨后，以熟練的思考和深刻的理解，便起身向佛陀作禮，然後離開。他告訴大愛道說：『喬曇彌（Gotami，大愛道的另一個名字）！不必再憂愁了，你已經得到了出家的許可，離開家庭去追求真理是非常安穩的。』
【English Translation】 English version New learners should stay away from the temptations of various desires, maintain inner peace, and guard their actions.
'Firstly, Bhikkhus (male monastics) and Bhikkhunis (female monastics) should not reside side by side or in the same dwelling. If they do reside side by side or in the same dwelling, it is an impure act, they will be entangled by desires, and they cannot avoid the root of sin. They should firmly restrain themselves, wisely cut off desires, maintain inner peace, and guard their actions.'
'Secondly, every three months, they should reside in the same place, inspect and urge each other on, and reflect on what they have heard and seen. If they hear evil speech and do not stop it, it is as if they have not heard it; if they see it, it is as if they have not seen it, and there is no cause for interaction. Maintain inner peace and guard their actions.'
'Thirdly, Bhikkhunis should not independently resolve disputes. If a Bhikkhu disputes because of what he has heard or seen, or if a Bhikkhu disputes with a Bhikkhuni because of what he has heard or seen, the Bhikkhuni should reflect on her own faults and should not shout loudly, revealing her state of desire. They should inspect and urge themselves on, maintain inner peace, and guard their actions.'
'Fourthly, if a Bhikkhuni has aspirations for the Dharma, she may ask the Bhikkhu Sangha (monastic community) about matters of the Sutras and Vinaya (monastic rules), but she may only discuss Prajna Paramita (perfection of wisdom, the way to the other shore), and should not discuss unimportant worldly matters together. If they discuss unimportant matters, it is known that this person is not seeking the Way, but is a worldly, indulgent person. They should deeply reflect on themselves, maintain inner peace, and guard their actions.'
'Fifthly, if a Bhikkhuni has not yet attained the fruit of the Path, once she violates the precepts, she should confess her faults and repent in the Sangha every half month, thereby abandoning the attitude of arrogance. Now, she should also feel ashamed and remorseful, deeply reflect on herself, maintain inner peace, and guard her actions.'
'Sixthly, even if a Bhikkhuni is a hundred years old and upholds all the precepts, she should sit below a newly ordained Bhikkhu and should pay homage to him with humility and respect.'
'These are the Eight Garudhammas (eight weighty rules). I teach women that they should restrain themselves, not exceed these regulations, and should study and practice them throughout their lives. If Mahaprajapati (Buddha's aunt and foster mother) can indeed uphold these Eight Garudhammas, then she will be allowed to leave home and become a Sramana (wandering ascetic).'
The worthy Ananda (one of the ten great disciples of the Buddha), having received the Buddha's teachings, with skillful thought and deep understanding, arose, paid homage to the Buddha, and then departed. He told Gotami (another name for Mahaprajapati): 'Gotami! There is no need to worry anymore, you have already received permission to leave home, and leaving the family to pursue the truth is very peaceful.'
。佛說：『女人作沙門者，有八敬之法，不得逾越，但當終身勤意學而行之耳。持意當如防水善治堤塘，勿令漏泆。』」爾時阿難便一一為母說佛教敕八敬之事，言：「能如是者，可得入佛法律。」
於是大愛道聞是語即大歡喜而言：「唯諾阿難！聽我一言。譬如四姓家女，沐浴涂香衣被莊嚴之事，而人復欲利之，如是寧當益安隱不？」對曰：「無不安隱也。」「復以好華香珍寶結為步瑤，持與女人，豈不愛樂頭首受乎！今佛所教敕八敬法者，我亦觀心，愿以頭頂受而行之，遂樂所業萬不惟恨，自約如是無不悅豫。」
爾時佛便授大愛道十戒為沙彌尼。「沙彌尼奉戒者，斷之根也。不得殺生，禽獸蟲蛾斫樹生折草華，終無害心。不得盜不得偷，不得貪人財物、或娛色慾、軟細語言令人迷亂。貪得佈施以為家業，此利墮貪盜之中。比丘尼當慎莫豫也。」
爾時大愛道便受十戒為沙彌尼。「何等為十戒？為賢者道。當以慈心不起毒意，盡形壽不得殘殺群生傷害人物，常念所生當慈念之。精進行道，欲度父母及一切人，慎無溫訟求直害彼。蜎飛蠕動蚑行之類，一不得傷害。恒欲濟生慈心於道，及見殺者為其墮淚，聞聲不食，常當悲哀之。自誓淫慾之根，乃致是哉乎。作是、得是、不與他人。有犯斯戒，非
{ "translations": [ "現代漢語譯本\n佛說：『女人如果想出家做沙門（佛教出家修行者），必須遵守八敬法，不得違越，應當終身勤勉學習並踐行。保持意念應當像防水一樣，好好修築堤壩，不要讓它泄漏。』」當時，阿難（釋迦牟尼的十大弟子之一）便一一為摩訶波阇波提（佛陀的姨母，也是第一位比丘尼）講述佛教規定的八敬法，說：「能夠這樣做的，才可以進入佛的法律之中。」", "於是摩訶波阇波提聽了這些話，非常歡喜地說：「是的，阿難！聽我說一句。譬如四姓（古印度社會四個種姓）人家的女子，沐浴、涂香、穿戴華麗的衣物，如果有人再給她利益，這樣難道不會更加安穩嗎？」阿難回答說：「沒有不安穩的。」摩訶波阇波提說：「再用美好的花香和珍寶結成步搖（一種首飾），送給女人，難道她不會喜愛並戴在頭上嗎！現在佛所教導的八敬法，我也用心觀察，願意用頭頂來接受並踐行，因此樂於所做的事，萬分不會後悔，自己約束自己，沒有不喜悅的。」", "當時，佛便授予摩訶波阇波提十戒，讓她成為沙彌尼（見習女出家人）。「沙彌尼奉持戒律，是斷除煩惱的根本。不得殺生，即使是禽獸、蟲蛾，砍樹、折斷草木花朵，都不能有傷害的心。不得盜取，不得偷竊，不得貪圖別人的財物，或者用妖冶的姿態、輕柔的言語來迷惑他人。貪圖得到佈施來作為家業，這種利益會墮入貪盜之中。比丘尼（正式出家的女性）應當謹慎，不要參與這些事。」", "當時，摩訶波阇波提便受持十戒，成為沙彌尼。「什麼是十戒呢？是賢者的道路。應當以慈悲心對待一切眾生，不起惡毒的念頭，終身不得殘殺任何生物，傷害人和動物，常常想著所生之處，應當慈悲地對待它們。精進修行，想要度化父母和一切人，謹慎不要參與訴訟，爲了求得自己的理而傷害他人。即使是小蟲、蠕動的生物，都不得傷害。永遠想要救濟眾生，以慈悲心對待一切，如果見到殺生的人，要為他們流淚，聽到殺生的聲音，不吃肉食，常常應當悲憫他們。自己發誓斷除淫慾的根本，才會有這樣的成就。做了什麼，得到什麼，不會給別人。如果違犯這些戒律，就不是..." ], "english_translations": [ "English version\nThe Buddha said: 'If a woman wishes to become a sramana (Buddhist monastic), she must observe the Eight Respects (asta-garu-dharma), which she must not transgress, but should diligently study and practice throughout her life. She should guard her mind as one would build a strong embankment to prevent water from leaking out.'" At that time, Ananda (one of the ten principal disciples of the Buddha) explained to Mahaprajapati (Buddha's maternal aunt and foster mother, also the first Buddhist nun) one by one the Eight Respects prescribed by the Buddha, saying, 'One who can do this can enter the Buddha's law.'", "Then Mahaprajapati, hearing these words, rejoiced greatly and said, 'Yes, Ananda! Listen to me. For example, if a woman from one of the four castes (the four social classes in ancient India) bathes, applies fragrant oils, and wears adorned clothing, and someone then gives her further benefits, would this not bring her even greater peace and security?' Ananda replied, 'There would be no lack of peace and security.' Mahaprajapati said, 'Furthermore, if beautiful fragrant flowers and precious jewels were strung together to form a buyao (a kind of hairpin), and given to a woman, would she not love and wear it on her head! Now, the Eight Respects taught by the Buddha, I also observe with my heart, and I am willing to accept and practice them with the crown of my head. Therefore, I am happy in what I do, and I will never regret it. I restrain myself in this way, and there is nothing but joy.'", "At that time, the Buddha then bestowed upon Mahaprajapati the Ten Precepts to become a sramanerika (a novice female monastic). 'Observing the precepts for a sramanerika is the root of cutting off afflictions. One must not kill living beings, even birds, beasts, insects, or ants. One must not cut down trees or break grass and flowers, and one must never have a harmful thought. One must not steal, one must not covet the wealth of others, or use seductive gestures and gentle words to confuse others. To crave offerings as a means of livelihood is to fall into greed and theft. Bhikkhunis (fully ordained female monastics) should be careful not to participate in these things.'", "At that time, Mahaprajapati then received the Ten Precepts and became a sramanerika. 'What are the Ten Precepts? They are the path of the wise. One should treat all beings with compassion, without harboring any malicious thoughts. Throughout one's life, one must not kill any living creatures, harm people or animals, and always remember the place of birth, and treat them with compassion. Diligently practice the Way, desiring to liberate parents and all people. Be careful not to engage in lawsuits, seeking to justify oneself at the expense of others. Even small insects, crawling creatures, must not be harmed. Always desire to help living beings, treat all with compassion, and if one sees someone killing, one should weep for them. Upon hearing the sound of killing, one should not eat meat, and should always be compassionate towards them. Vow to cut off the root of lust, for that is the cause of such suffering. What one does, one receives, and one does not give it to others. If one violates these precepts, one is not...'" ] }
沙彌尼也。
「二者盡形壽不得偷盜、不得貪財。買賤賣貴圭合銖兩，一不得欺人。心存於道，靜志自守。口不教人買使奴婢借倩僮客，或人惠施財寶及男子衣被，一不得取。若受者，為不清凈，是為勃亂。不得服飾衣珍寶之衣，不得著珠環瓔珞，不得坐高床幃帳之中。若有此想，為不清凈。衣取蓋形，莫用文采。飯取充口，立其四大，莫著味、積穢惡寶、人與莫受，惡從何得前耶。若設受者，為不清凈。為人說經前，嘆罪惡地獄之患。賢者當知，天上之福不可稱量，違說世間生死之事也。若設佈施者，寧就斬手不取非財也，寂然自守堅離色慾。有犯斯戒，非沙彌尼也。
「三者沙彌尼盡形壽不得淫。不得畜夫婿、不得思夫婿、不得念夫婿，房遠男子禁閉情態、心無存淫、口無言調、華香脂粉無以近身。常念欲態垢濁不凈，自念淫惡萬事百端，寧破骨碎心焚燒身體死死無淫。非淫妷而生，不如守貞潔而死。淫妷之態，譬如須彌山，溺在海中無有出期。淫妷之慾，沒在泥犁中，甚於須彌山。有犯斯戒，非沙彌尼也。
「四者沙彌尼盡形壽至誠有信。心直為本，口無二言，不得兩舌說道姦非，不得惡罵詈中傷他人，妄言綺語前譽后毀、證入人罪。不得誹謗於他人，是不是好不好。徐語惟正乃宣，不正無
【現代漢語翻譯】 現代漢語譯本 沙彌尼（Śrāmaṇerikā）：
『第二，終身不得偷盜，不得貪財。買賣時在重量上缺斤少兩，一概不得欺騙他人。心中想著道，清靜心志，自我守護。口中不教唆他人購買或使用奴婢，借用或僱傭童僕，別人施捨的財寶以及男子的衣服被褥，一概不得接受。如果接受了，就是不清凈，這是擾亂修行。不得穿戴華麗珍貴的衣服，不得佩戴珠環瓔珞，不得坐在高床帷帳之中。如果心中有這些想法，就是不清凈。穿衣爲了遮蓋身體，不要用有花紋的。吃飯爲了充飢，維持四大（地、水、火、風）的平衡，不要追求味道，不要積攢污穢之物。別人給的珍寶，不要接受，惡念從何而來呢？如果一定要接受，就是不清凈。在為人講經說法之前，要嘆息罪惡和地獄的苦難。賢者應當知道，天上之福是不可稱量的，不要違背正道，宣說世間生老病死的事情。如果有人佈施，寧可砍斷手也不要接受不義之財，寂靜安然地守護自己，堅決遠離**。如果違犯了這些戒律，就不是沙彌尼。
『第三，沙彌尼終身不得行淫。不得有丈夫，不得思念丈夫，不得想念丈夫，住所要遠離男子，禁閉自己的情態，心中沒有淫念，口中沒有調情之語，不要用華麗的香料脂粉來接近身體。常常想著淫慾之態是污濁不凈的，自己想著淫惡之事會帶來各種各樣的麻煩，寧可粉身碎骨，焚燒身體而死，也不要行淫。與其因為淫慾而生，不如爲了守貞潔而死。淫慾之態，譬如須彌山（Sumeru）：沉溺在海中，沒有出來的日子。淫慾之慾，沒在地獄（Naraka）中，比須彌山還要深重。如果違犯了這些戒律，就不是沙彌尼。
『第四，沙彌尼終身都要至誠有信。以心直為根本，口中沒有二話，不得兩舌搬弄是非，不得惡語謾罵中傷他人，不得妄語綺語，當面讚譽背後詆譭，誣陷他人罪行。不得誹謗他人，說人的是非好壞。說話要緩慢而正直，不正直的話不要說。
【English Translation】 English version Śrāmaṇerikā (female novice):
『Secondly, for the rest of your life, you must not steal, and you must not be greedy for wealth. In buying and selling, you must not cheat others by giving short weight or measure. Keep your mind on the Dharma, keep your mind quiet, and guard yourself. Do not teach others to buy or use slaves, or to borrow or hire servants. Do not accept gifts of wealth, or men's clothing and bedding. If you do, you are impure, and this is a disturbance to practice. You must not wear ornate and precious clothing, or wear pearl rings and necklaces, or sit on high beds with curtains. If you have these thoughts, you are impure. Take clothing to cover the body, do not use patterns. Take food to fill the mouth, to maintain the balance of the four elements (earth, water, fire, and wind), do not pursue taste, do not accumulate dirty things. Do not accept jewels given by others, where do evil thoughts come from? If you must accept them, you are impure. Before speaking the Dharma to others, lament the suffering of sin and hell (Naraka). The wise should know that the blessings of heaven are immeasurable, do not go against the right path and speak of the world's birth, old age, sickness and death. If someone makes offerings, rather cut off your hand than accept unjust wealth, quietly guard yourself, and resolutely stay away from **. If you violate these precepts, you are not a Śrāmaṇerikā.
『Thirdly, for the rest of your life, a Śrāmaṇerikā must not engage in sexual activity. You must not have a husband, you must not think of a husband, you must not miss a husband, your residence must be far away from men, keep your emotions closed, have no lustful thoughts in your heart, no flirtatious words in your mouth, and do not use gorgeous fragrances and powders to approach the body. Always think that the state of lust is filthy and impure, and think that lustful and evil things will bring all kinds of troubles. Rather break your bones and shatter your heart, burn your body to death, than engage in sexual activity. It is better to die guarding chastity than to be born because of lust. The state of lust is like Mount Sumeru (Sumeru): drowning in the sea, with no day to come out. The desire for lust is submerged in hell (Naraka), which is deeper than Mount Sumeru. If you violate these precepts, you are not a Śrāmaṇerikā.
『Fourthly, for the rest of your life, a Śrāmaṇerikā must be sincere and faithful. Take sincerity as the foundation, have no double talk in your mouth, do not gossip and stir up trouble, do not use abusive language to slander and hurt others, do not lie or use flowery language, praise in front and slander behind, and falsely accuse others of crimes. Do not slander others, and speak of the rights and wrongs of others. Speak slowly and justly, and do not speak if it is not just.'
宣也。若人說法一心聽之，思念要義意以為慶。大士處世，斧在口中，所以殺身皆由惡言。恣心快語乃致禍患，撿身口意災當何緣？智者所達，自守節一心。有犯斯戒，非沙彌尼也。
「五者沙彌尼盡形壽不得飲酒。不得嘗酒、不得嗅酒、不得粥酒、以酒飲人。不得言有欺藥酒、不得至酒家、不得與酒客共語言。夫酒為毒藥、酒為毒水、酒為毒氣，眾失之原眾惡之本，殘賢毀聖敗亂道德，輕毀致災立禍根本。四大枯朽，去福就禍靡不更之。寧飲焬銅，不飲酒味。所以者何？酒令人失志迷亂顛狂，令人不覺入泥犁中，是故防酒耳。有犯斯戒，非沙彌尼也。
「六者沙彌尼盡形壽不得乘車馬輿、快心恣意可口罵詈、咒咀自可。不得戲故五歲男兒，不得引掌觸雄畜生，不得撾捶雄畜生，不得摸𢱢雄畜生陰。靜志自守思念經道，常以空寂為娛樂。一切群生無快死者，欲買其肉，五肉不得食。常自慚愧惡露不凈，懺悔慈心無所傷害。有犯斯戒，非沙彌尼也。
「七者沙彌尼盡形壽不得采畫。不得金縷繡，不作織成衣與他人，不得坐高床上低帷而坐，不得照鏡自現其形相好不好，不得施床襜衣，不得倨床而吟，不得大笑而語。不得高聲大語，語時當軟聲。不得彈琴手執樂器，不得歌舞自搖身體，不得顧視而行，
【現代漢語翻譯】 現代漢語譯本： 宣講的是，如果有人說法，要一心聽講，思考其中的重要意義，並心懷喜悅。菩薩處世，禍從口出，所以招致殺身之禍都是因為惡語。放縱心思，逞一時口舌之快，最終會導致災禍。約束身、口、意，災禍從何而來呢？智者通達事理，會堅守節操，一心向善。如有違反此戒律者，就不是沙彌尼（Śrāmaṇerī，意為女出家眾）。
『第五，沙彌尼（Śrāmaṇerī）終身不得飲酒。不得品嚐酒的味道，不得聞酒的氣味，不得用酒送粥，不得用酒給人喝。不得說有可以欺騙人的藥酒，不得去酒家，不得與酒客交談。酒是毒藥，酒是毒水，酒是毒氣，是眾多過失的根源，是眾多罪惡的根本，會摧殘賢能，毀壞聖人，敗壞道德，輕慢侮辱會招致災禍，是樹立禍患的根本。使四大（四大，指地、水、火、風四種構成物質世界的元素）枯竭衰朽，捨棄福報而趨向禍患，沒有誰能避免這些。寧願飲用燒紅的銅汁，也不飲用酒的味道。為什麼呢？因為酒會使人喪失意志，迷惑顛狂，使人在不知不覺中墮入泥犁（Niraya，意為地獄）之中，所以要防止飲酒。如有違反此戒律者，就不是沙彌尼（Śrāmaṇerī）。』
『第六，沙彌尼（Śrāmaṇerī）終身不得乘坐車馬轎輿，不得隨心所欲地謾罵詛咒，不得戲弄五歲左右的男童，不得用手掌觸控雄性畜生，不得敲打捶擊雄性畜生，不得撫摸玩弄雄性畜生的陰部。應保持清靜的志向，守護自己的行為，思念經書中的道理，經常以空寂為樂。一切眾生沒有喜歡死亡的，如果想要購買它們的肉，五種肉（五種肉，指人肉、象肉、馬肉、狗肉、蛇肉）不得食用。應經常為自己的身體污穢不凈而感到慚愧，懺悔自己的罪過，以慈悲之心對待一切眾生，不傷害任何生命。如有違反此戒律者，就不是沙彌尼（Śrāmaṇerī）。』
『第七，沙彌尼（Śrāmaṇerī）終身不得進行彩繪裝飾。不得用金線刺繡，不為他人制作織錦華麗的衣服，不得坐在高大的床上，低垂著帷幔而坐，不得照鏡子，自我欣賞自己的容貌是好是壞，不得施捨床上的裝飾品，不得靠在床上吟唱，不得大聲喧笑說話。說話時應當輕聲細語。不得彈琴，不得手持樂器，不得唱歌跳舞，搖動身體，不得左顧右盼地行走。
【English Translation】 English version: It is proclaimed that if someone preaches the Dharma, one should listen attentively with a focused mind, contemplate the essential meanings, and rejoice in one's heart. A Bodhisattva (Bodhisattva, meaning an enlightened being) living in the world should be mindful that misfortune often comes from the mouth; therefore, the cause of being killed often stems from evil speech. Indulging the mind and being quick with words will eventually lead to disaster. If one controls one's body, speech, and mind, where will disaster come from? The wise understand this and will uphold integrity and focus on goodness. Whoever violates this precept is not a Śrāmaṇerī (Śrāmaṇerī, meaning a female novice).'
'Fifth, a Śrāmaṇerī (Śrāmaṇerī) shall not drink alcohol for the rest of her life. She shall not taste alcohol, smell alcohol, use alcohol to mix with porridge, or give alcohol to others to drink. She shall not say there is medicinal alcohol that can deceive people, she shall not go to taverns, and she shall not converse with drinkers. Alcohol is a poison, alcohol is toxic water, alcohol is toxic air, the source of many faults, the root of many evils, destroying the virtuous, ruining the saints, corrupting morality, and causing disasters through disrespect and humiliation, the root of establishing misfortune. It causes the four elements (four elements, referring to earth, water, fire, and wind, the four elements that constitute the material world) to wither and decay, abandoning blessings and heading towards misfortune, and no one can avoid these. Rather drink molten copper than taste alcohol. Why? Because alcohol causes people to lose their will, become confused and deranged, causing them to unknowingly fall into Niraya (Niraya, meaning hell). Therefore, one must guard against alcohol. Whoever violates this precept is not a Śrāmaṇerī (Śrāmaṇerī).'
'Sixth, a Śrāmaṇerī (Śrāmaṇerī) shall not ride in carriages, horses, or palanquins for the rest of her life, shall not curse or scold at will, shall not tease boys around the age of five, shall not touch male animals with her palms, shall not strike or beat male animals, and shall not fondle the genitals of male animals. She should maintain a pure mind, guard her actions, contemplate the principles in the scriptures, and always find joy in solitude. All sentient beings do not desire death. If one wants to buy their meat, the five kinds of meat (five kinds of meat, referring to human meat, elephant meat, horse meat, dog meat, and snake meat) shall not be eaten. One should always feel ashamed of the impurity of one's body, repent for one's sins, treat all sentient beings with compassion, and not harm any life. Whoever violates this precept is not a Śrāmaṇerī (Śrāmaṇerī).'
'Seventh, a Śrāmaṇerī (Śrāmaṇerī) shall not engage in painting and decoration for the rest of her life. She shall not embroider with gold thread, shall not make brocade and ornate clothes for others, shall not sit on a high bed with lowered curtains, shall not look in the mirror and admire her appearance, whether it is good or bad, shall not donate bed decorations, shall not lean on the bed and chant, and shall not laugh loudly while speaking. When speaking, one should speak softly. She shall not play the zither, hold musical instruments, sing and dance, or shake her body, and shall not look around while walking.'
不得邪視而行，不得市買百姓、諍欲利害使人誹謗。有犯斯戒，非沙彌尼也。
「八者沙彌尼盡形壽不得學習巫師，不得作醫蠱飲人，不得說道日好日不好、占視吉兇仰觀歷數、推布盈虛日月薄蝕、星宿變殞山崩地動、風雨水旱占歲寒熱。有多病疾一不得知。不得論說國家政事，某國強某國弱、某國人健某國人劣，可出軍行師攻伐勝負、可得財利以為家業。不得道說某家富樂某家貧苦，不得相人某相富某相貧，不得行伐生樹自治屋室。不得自手摺生華以散佛上，若人持華來上佛應受，當爲三反咒愿。當愍傷於人，此華化華耳不得久立，一切人亦復如化，皆從女人生形而不久立、坐之苦痛。生老病死更相哭吊，憂惱意亂，善神日遠、邪鬼復嬈，身當復死。是以如化而不久立。有犯斯者，非沙彌尼也。
「九者沙彌尼盡形壽男女各別不得同室而止，行跡不與男子跡相尋。不得與男子同舟車而載，不得與男子衣同色，不得與男子同席而坐，不得與男子同器而食，不得與男子染作采色，不得與男子裁割作衣，不得與男子浣濯衣服，不得從男子有所求乞。若男子進貢好物，當重察觀之，當遠嫌避疑慎所思名。不得書疏往來，假借倩人使。若有佈施，亦不宜受。若欲行者必須年耆，慎莫獨行。行必有所視視，設見色為
【現代漢語翻譯】 現代漢語譯本： 不得斜眼視物而行，不得買賣百姓，不得因爭奪利益而使人互相誹謗。如有違反此戒律者，就不是沙彌尼（Śrāmaṇerī，沙彌尼）。
『第八條，沙彌尼（Śrāmaṇerī，沙彌尼）終身不得學習巫術，不得調製毒藥害人，不得說哪天好哪天不好，不得占卜吉兇，不得仰觀天象推算曆法，不得推算日月盈虧和日食月食，不得預言星宿變化隕落、山崩地動、風雨水旱、預測年歲寒熱。即使生病也不得求助於這些。不得議論國家政事，說哪個國家強哪個國家弱，哪個國家的人民強健哪個國家的人民弱小，是否可以出兵征戰，攻伐的勝負如何，是否可以獲得財利來建立家業。不得說某家富裕快樂，某家貧窮困苦，不得給人看相，說某人是富貴相還是貧賤相，不得砍伐樹木建造房屋。不得親手採摘鮮花來供養佛，如果有人拿花來供佛，應該接受，併爲他念誦三次咒語祝願。應當憐憫世人，這花是虛幻的，不會長久存在，一切人也都是虛幻的，都是從女人身體出生，不會長久存在，承受著出生的痛苦。生老病死互相哭泣弔唁，憂愁煩惱，心意散亂，善神遠離，邪鬼侵擾，身體終將死亡。因此一切都如幻化，不會長久存在。如有違反此戒律者，就不是沙彌尼（Śrāmaṇerī，沙彌尼）。』
『第九條，沙彌尼（Śrāmaṇerī，沙彌尼）終身應當男女有別，不得同處一室，行走時不要與男子的足跡相重合。不得與男子同乘一船或車，不得與男子穿相同顏色的衣服，不得與男子同席而坐，不得與男子同器而食，不得與男子一同染色，不得與男子一同裁剪縫製衣服，不得與男子一同洗滌衣服，不得向男子有所求乞。如果男子進獻好的物品，應當仔細觀察，應當遠離嫌疑，謹慎思考。不得書信往來，借用他人傳遞。如果有人佈施，也不宜接受。如果要外出，必須年長者陪同，切莫獨自出行。出行時必須有所警惕，如果見到美色』
【English Translation】 English version: She must not walk with sidelong glances, must not buy or sell people, must not cause people to slander each other due to disputes over profit and loss. One who violates these precepts is not a Śrāmaṇerī (female novice).
『Eighth, a Śrāmaṇerī (female novice) must not study witchcraft for the rest of her life, must not make poisonous potions to harm people, must not say which days are good and which are not, must not divine good or bad omens, must not look up at the sky to calculate calendars, must not calculate the waxing and waning of the moon and solar and lunar eclipses, must not predict the changes and falls of stars, mountain collapses and earthquakes, wind, rain, floods, droughts, and predict the cold and heat of the year. Even if she is sick, she must not seek help from these things. She must not discuss national affairs, saying which country is strong and which is weak, which country's people are strong and which are weak, whether it is possible to send troops to fight, what the outcome of the attack will be, and whether it is possible to obtain wealth to establish a family business. She must not say that a certain family is rich and happy, and a certain family is poor and suffering, must not tell fortunes, saying that someone has a rich or poor face, must not cut down trees to build houses. She must not pick fresh flowers with her own hands to offer to the Buddha. If someone brings flowers to offer to the Buddha, she should accept them and recite the mantra three times to bless them. She should have compassion for people, these flowers are illusory and will not last long, all people are also illusory, they are all born from a woman's body and will not last long, enduring the pain of birth. Birth, old age, sickness, and death, people cry and mourn for each other, worry and are troubled, their minds are confused, good spirits stay away, evil spirits harass them, and their bodies will eventually die. Therefore, everything is like an illusion and will not last long. One who violates these precepts is not a Śrāmaṇerī (female novice).』
『Ninth, a Śrāmaṇerī (female novice) should keep men and women separate for the rest of her life, and should not stay in the same room, and her footsteps should not coincide with the footsteps of men. She must not ride in the same boat or carriage with a man, must not wear clothes of the same color as a man, must not sit on the same seat with a man, must not eat from the same vessel with a man, must not dye colors with a man, must not cut and sew clothes with a man, must not wash clothes with a man, must not ask for anything from a man. If a man offers good things, she should carefully observe them, should stay away from suspicion, and think carefully. She must not exchange letters, borrowing others to deliver them. If someone makes offerings, she should not accept them either. If she wants to go out, she must be accompanied by an elder, and must not go out alone. She must be vigilant when traveling, and if she sees beauty』
不清凈。不得別行獨止一室而宿也。有犯斯戒，非沙彌尼也。
「十者沙彌尼盡形壽身不犯惡。口不犯惡、心不犯惡，言行相應。非賢不友、非聖不宗。何以故非賢不友也？夫賢者心無起滅故。何以故非聖不宗也？夫聖無縛著之色，滅斷種姓貪垢已盡故。不宗不孝之子、屠兒賊寇嗜酒之徒，志趣邪冥履行兇危，慎莫交遊往來，往來者與之滓濁毀損道行。堅當自持。無大笑戲調，不得奔走著長者前，不得仰頭而行，不得數與國王相見。若道街里有伎樂，不得攀垣墻視之、不得倚壁而視。不得交腳而坐，不得展腳而坐，不得伏坐上而語。常當自羞恥女人惡露。有犯斯戒，非沙彌尼也。」
爾時比丘尼裘曇彌受佛十戒，一一不失。如十戒行之，無有漏缺。常在佛左右，遂爾三年。聰明智慧博覽眾經，歡喜不亂志如大山，心端意正平直無邪，恒自愍傷及一切人，蜎飛蠕動蚑行之類莫不悲嘆，勸化善法終離惱患。三年之中未常短愆，復還詣佛稽首陳情，叩頭悔過靡所不言。「佛有慈慧告訴罪患，以見成立以脫惡愆。萬不惟恨愿啟一言：十戒便止，復有殘餘。十戒微少不足設心，愿告異戒令心酸勤。當學問無有懈慢，當如法律行菩薩焉。」
佛告比丘尼裘曇彌：「汝行十戒如法者，有大戒名具足，真諦行之疾得
【現代漢語翻譯】 現代漢語譯本 不清凈。不得獨自一人住在單獨的房間里。如果違反這條戒律，就不是沙彌尼（Śrāmaṇerī，沙彌尼）。 『十者，沙彌尼盡其一生，身不作惡，口不作惡，心不作惡，言行一致。不與不賢之人為友，不尊崇非聖之人。為什麼不與不賢之人為友呢？因為賢者內心沒有生滅變化。為什麼不尊崇非聖之人呢？因為聖人沒有對色（rūpa，色）的執著，已經斷滅了種姓（gotra，種姓）的貪慾和污垢。不要尊崇不孝順的兒子、屠夫、盜賊、嗜酒之徒，他們志向邪惡，行為兇險，要謹慎，不要與他們交往，交往會使你的修行變得污濁，毀損你的道行。要堅定地自我約束。不要大笑嬉鬧，不得奔跑在長者面前，不得仰頭走路，不得頻繁與國王相見。如果街道里有歌舞表演，不得攀爬墻壁觀看，不得靠在墻上觀看。不得交叉雙腿而坐，不得伸直雙腿而坐，不得趴在座位上說話。要常常為自己身為女人而感到羞恥。如果違反這條戒律，就不是沙彌尼。』 當時，比丘尼（Bhikkhunī，比丘尼）喬曇彌（Gautamī，喬曇彌）接受了佛陀的十戒，每一條都沒有違犯。她按照這十戒修行，沒有絲毫遺漏。她常常在佛陀左右，就這樣過了三年。她聰明智慧，廣泛閱讀各種經典，歡喜而不心亂，意志堅定如大山，心地端正，意念正直，平正無邪，常常憐憫自己和一切眾生，即使是微小的飛蟲、蠕動的蟲子，都無不為之悲嘆，勸導他們行善，最終遠離煩惱。在這三年中，她從未犯過任何過錯，再次來到佛陀面前，稽首陳述自己的心意，叩頭懺悔自己的過錯，毫無隱瞞。『佛陀具有慈悲和智慧，請您告訴我罪過的根源，以便我能建立正見，脫離惡業。我有一個小小的請求：僅僅遵守這十戒就足夠了嗎？是否還有其他的戒律？這十戒太少了，不足以讓我全心投入，希望您能告訴我其他的戒律，讓我內心感到更加精進。我應當努力學習，不懈怠，應當像法律一樣奉行菩薩（Bodhisattva，菩薩）之道。』 佛陀告訴比丘尼喬曇彌：『你如果如法奉行這十戒，還有一種名為具足戒（upasampadā，具足戒）的大戒，真正修行的人能夠迅速證得。
【English Translation】 English version Impure. She must not dwell alone in a separate room. If she violates this precept, she is not a Śrāmaṇerī (沙彌尼, female novice). 『Tenth, a Śrāmaṇerī (沙彌尼, female novice) for the rest of her life does not commit evil with her body, does not commit evil with her mouth, does not commit evil with her mind, her words and actions are consistent. She does not befriend the unwise, nor does she revere the non-holy. Why not befriend the unwise? Because the wise have no arising or ceasing in their minds. Why not revere the non-holy? Because the holy have no attachment to form (rūpa, 色), and have extinguished the defilements of greed and the taints of lineage (gotra, 種姓). Do not revere unfilial sons, butchers, thieves, or those addicted to alcohol, whose aspirations are evil and whose conduct is dangerous. Be cautious and do not associate with them, for association will defile your practice and damage your path. Be firm in self-restraint. Do not laugh loudly or joke, do not run in front of elders, do not walk with your head raised, and do not frequently meet with kings. If there is music and entertainment in the streets, do not climb walls to watch, nor lean against walls to watch. Do not sit with your legs crossed, do not sit with your legs extended, and do not lie on the seat while speaking. Always be ashamed of the impure nature of women. If she violates this precept, she is not a Śrāmaṇerī (沙彌尼, female novice).』 At that time, the Bhikkhunī (比丘尼, female monastic) Gautamī (喬曇彌, Gautamī) received the ten precepts of the Buddha, and did not violate any of them. She practiced according to these ten precepts, without any omission. She was always by the Buddha's side, and thus three years passed. She was intelligent and wise, widely read in various scriptures, joyful and undisturbed, her will as firm as a great mountain, her mind upright, her intentions righteous, fair and without evil. She constantly pitied herself and all beings, even the smallest flying insects and crawling creatures, and could not help but lament for them, exhorting them to do good and ultimately be free from suffering. In these three years, she had never committed any fault. She returned to the Buddha, bowed her head and expressed her feelings, kowtowing and repenting of her faults, without concealing anything. 『Buddha, with your compassion and wisdom, please tell me the root of my sins, so that I can establish right view and escape evil karma. I have a small request: is it sufficient to only observe these ten precepts? Are there any other precepts? These ten precepts are too few, not enough to engage my whole heart. I hope you can tell me other precepts that will make my heart more diligent. I should study diligently, without laziness, and should practice the way of a Bodhisattva (菩薩, Bodhisattva) like the law.』 The Buddha said to the Bhikkhunī (比丘尼, female monastic) Gautamī (喬曇彌, Gautamī): 『If you practice these ten precepts according to the Dharma, there is a greater precept called full ordination (upasampadā, 具足戒), which those who truly practice can quickly attain.
作佛。凡有五百要事。若且復行十事可得道場，若不能行者不得至，終不能得是大具足戒也。」
爾時裘曇彌見佛說是語，大歡喜，前以頭面著地，稽首禮佛足下，卻長跪叉手白佛言：「受恩。使復受十戒之慧。」佛告沙彌尼：「已作沙彌尼，依其法律奉行十事，可疾得入。何等十？一者常有慈心，內外清白無傷害意。二者思念佈施，無愛慳惜，不畜余遺，無竊盜意。三者常自凈潔，靜志自守，無淫邪垢。四者常當至誠，口無異言。五者常當自清凈，終離蜜酒，無醉亂意。六者常自守志，無惡口罵人。七者常謙卑，無貢高坐珍寶高床。八者常持齋，日中乃食。九者常持等心，無嫉妒意。十者當觀菩薩及諸師如視佛想，心常柔軟無瞋怒意。是為沙彌尼十事法律也。
「沙彌尼復有十事法。何謂為十？一者當敬佛，至心無邪，持頭腦著地，常自懺悔宿世罪行惡。二者常敬法，心存於道，慈孝于經。三者常敬于僧，心平不廢，至誠有信。四者晝夜事師，心不懈惓如事佛。五者視一切眾生，心皆平等，如自視其師。六者還自視諸沙彌尼，心敬愛之如視父母。七者視一切悉以等心，如視兄弟姊妹。八者視一切畜獸，心愍傷敬愛，如視夫主兒子。九者視一切置心樹草木芭蕉，敬之視之無厭，如視身。十者當念十方天下
【現代漢語翻譯】 現代漢語譯本：『要成為佛，需要做到五百件重要的事情。如果能夠進一步實踐以下十件事，就可以證得道場（bodhimanda，覺悟之地）；如果不能做到，就無法到達，最終無法獲得圓滿具足戒（upasampadā，比丘或比丘尼的戒律）。』
當時，裘曇彌（Gotami）見到佛陀說這些話，非常歡喜，上前以頭面著地，頂禮佛足，然後長跪合掌對佛說：『感謝佛陀的恩德，讓我再次接受這十戒的智慧。』佛陀告訴沙彌尼（sramaneri，女見習僧侶）：『已經成為沙彌尼，依照其法律奉行這十件事，就可以迅速證入。是哪十件事呢？一是常懷慈悲之心，內心外在都清凈，沒有傷害的念頭。二是思念佈施，沒有吝嗇之心，不積攢剩餘之物，沒有偷盜的念頭。三是常常保持自身清潔，靜心自守，沒有淫邪污垢。四是常常應當真誠，口中沒有虛妄之言。五是常常應當自身清凈，永遠遠離蜜酒，沒有醉酒昏亂的念頭。六是常常堅守志向，沒有惡語罵人。七是常常謙卑，沒有貢高我慢，不坐珍寶高床。八是常常持齋，只在中午進食。九是常常保持平等之心，沒有嫉妒的念頭。十是應當視菩薩（bodhisattva，有情眾生）和諸位老師如同看待佛陀一樣，心中常常柔和，沒有嗔怒的念頭。這就是沙彌尼的十事法律。』
『沙彌尼還有十件事法。什麼是十件事呢？一是應當尊敬佛陀（Buddha，覺悟者），至誠無邪，以頭腦著地，常常懺悔宿世的罪行惡業。二是常常尊敬佛法（Dharma，宇宙真理），心中存有正道，慈悲孝順於經典。三是常常尊敬僧伽（Sangha，僧團），心懷平等不廢棄，至誠有信心。四是日夜侍奉師長，心中不懈怠疲倦，如同侍奉佛陀一樣。五是看待一切眾生，心中都平等，如同看待自己的老師一樣。六是反過來看待諸位沙彌尼，心中敬愛她們如同看待父母一樣。七是看待一切事物都以平等之心，如同看待兄弟姐妹一樣。八是看待一切畜生，心中憐憫傷感敬愛，如同看待丈夫和兒子一樣。九是看待一切放置心意的樹木花草芭蕉，尊敬地看待它們沒有厭倦，如同看待自身一樣。十是應當憶念十方天下。』
【English Translation】 English version: 『To become a Buddha, there are five hundred important things to do. If one can further practice these ten things, one can attain the bodhimanda (place of enlightenment); if one cannot do them, one cannot reach it, and ultimately cannot obtain the fully complete precepts (upasampadā, the precepts for monks or nuns).』
At that time, Gotami, seeing the Buddha speak these words, was very happy. She stepped forward, placed her head on the ground, prostrated at the Buddha's feet, and then knelt with her palms together, saying to the Buddha: 『Thank you for your kindness, allowing me to receive the wisdom of these ten precepts again.』 The Buddha told the sramaneri (female novice): 『Having become a sramaneri, if you follow these ten things according to its laws, you can quickly enter. What are the ten things? First, always have a compassionate heart, be pure inside and out, and have no intention to harm. Second, contemplate giving, have no miserly heart, do not accumulate leftovers, and have no intention to steal. Third, always keep yourself clean, be calm and self-possessed, and have no lustful defilements. Fourth, always be sincere, and have no false words in your mouth. Fifth, always keep yourself pure, always stay away from honey wine, and have no intention of getting drunk and confused. Sixth, always uphold your aspirations, and do not curse people with evil words. Seventh, always be humble, and do not be arrogant, sitting on precious high beds. Eighth, always observe the fast, eating only at noon. Ninth, always maintain an equal heart, and have no jealous thoughts. Tenth, you should regard bodhisattvas (sentient beings striving for enlightenment) and all teachers as you would regard the Buddha, and always be gentle in your heart, without anger. These are the ten laws for sramaneris.』
『A sramaneri also has ten things to practice. What are the ten things? First, one should respect the Buddha (the Awakened One), be sincere and without evil, place one's head on the ground, and always repent of past sins and evil deeds. Second, always respect the Dharma (the universal truth), keep the path in your heart, and be compassionate and filial towards the scriptures. Third, always respect the Sangha (the monastic community), be equal in heart and do not abandon it, be sincere and have faith. Fourth, serve the teacher day and night, without懈怠疲倦, as if serving the Buddha. Fifth, look at all sentient beings with an equal heart, as you would look at your own teacher. Sixth, in turn, look at all the sramaneris, and respect and love them in your heart as you would look at your parents. Seventh, look at everything with an equal heart, as you would look at your brothers and sisters. Eighth, look at all livestock with a compassionate, sympathetic, and loving heart, as you would look at your husband and son. Ninth, look at all the trees, flowers, plants, and banana trees where you place your mind, and respectfully look at them without厭倦, as you would look at yourself. Tenth, you should remember the ten directions of the world.』
蠕動蚑行勤苦不可言。是為沙彌尼十事法律也。
「沙彌尼事師，有十事。何等為十？一者當敬于師，常附近之，如法律行。二者當如師教，常當和順。三者常當早起、勿后師起，自敬其心勿令師呼。四者常誠信于師，心直有實。五者慈孝于師，心存左右不去食息。六者若行國中見怪異之事，當啟語師，問其變異。七者從師受經，當端心至實，身心口意無差特如毛髮。八者師設使行所至到，當疾去、疾來還。設有人問：『沙彌尼！汝師在不？』當默然而去，不當共相應和也。九者設有過惡，尋當疾向師首過言無狀。十者一切當信向師，若聞人說師，即當呵之。是為沙彌尼十事法律，行之得道。」
佛言：「已說沙彌尼十戒，復說行十事具足。無毛髮之缺，可師意，無增無減一心持之。」時沙彌尼裘曇彌即頭腦著地作禮而去。
爾時裘曇彌，自檢挍奉持十行事，無一缺減行，如中事一心行之，終無差特，意無退轉，精進誠感應。時佛知沙彌尼至誠有信，佛語阿難：「汝見是沙彌尼瑞應百鳥侍之不也？」阿難對曰：「蒙佛恩。」時沙彌尼復來到佛所，稽首作禮卻住一面。須臾前叉手頭腦著佛足下，復白佛言：「佛道恩慈多所過道。前受佛十戒為沙彌尼，次行十事悉具足，不審如行不也？」
佛言
【現代漢語翻譯】 現代漢語譯本： 蠕動、爬行的生物，其生存的艱辛難以言表。以上是關於沙彌尼（Śrāmaṇerī，女性沙彌）應遵守的十項法律。
沙彌尼侍奉師父，有十件事需要注意。是哪十件呢？第一，應當尊敬師父，經常親近師父，按照戒律行事。第二，應當聽從師父的教導，經常保持和順。第三，應當早起，不要晚於師父起床，自己恭敬自己的心，不要讓師父呼喚。第四，應當對師父誠實守信，內心正直坦誠。第五，對師父慈愛孝順，時刻不離左右，飲食起居都關心。第六，如果在國內行走，見到奇怪的事情，應當稟告師父，詢問其中的變異。第七，跟隨師父學習經典，應當端正心態，至誠至實，身、心、口、意沒有絲毫差錯。第八，師父如果出行，無論去哪裡，應當迅速前往，迅速返回。如果有人問：『沙彌尼！你的師父在嗎？』應當沉默離開，不要與他們交談。第九，如果有了過錯，應當立即向師父坦白認錯，說明自己的無知。第十，一切都應當信賴師父，如果聽到有人說師父的壞話，就應當呵斥他們。以上是沙彌尼應當遵守的十項法律，如果能夠奉行，就能得道。』
佛說：『我已經說了沙彌尼的十戒，現在再說修行十事，要做到完全具足。沒有絲毫的缺失，能夠讓師父滿意，不增不減，一心奉持。』當時沙彌尼裘曇彌（Qūtámī）就頭腦著地，向佛作禮后離開了。
當時裘曇彌，自己檢查並奉行這十項修行事宜，沒有一項缺失，像對待重要的事情一樣一心奉行，始終沒有絲毫差錯，意志沒有退轉，精進誠懇，得到了感應。當時佛知道沙彌尼至誠有信心，佛對阿難（Ānanda）說：『你看到這位沙彌尼的瑞應，有百鳥侍奉她嗎？』阿難回答說：『蒙佛的恩德，我看到了。』當時沙彌尼又來到佛的住所，稽首作禮後站在一旁。過了一會兒，她上前合掌，頭腦觸碰佛的腳下，再次對佛說：『佛的恩德慈悲，遠遠超過了其他的道。之前我接受了佛的十戒，成為沙彌尼，之後又奉行了十事，都完全具足了，不知道我這樣修行是否如法？』
佛說：
【English Translation】 English version: The hardship of wriggling and crawling creatures is beyond words. These are the ten disciplinary rules for a Śrāmaṇerī (female novice).
'A Śrāmaṇerī serving her teacher has ten things to observe. What are these ten? First, she should respect her teacher, always stay close to her, and act according to the precepts. Second, she should follow her teacher's instructions and always be harmonious. Third, she should rise early, not later than her teacher, and respect her own mind without waiting for the teacher to call her. Fourth, she should be honest and trustworthy to her teacher, with a straightforward and truthful heart. Fifth, she should be kind and filial to her teacher, always staying by her side, caring for her in eating and resting. Sixth, if she sees strange things while traveling in the country, she should report them to her teacher and ask about the anomalies. Seventh, when receiving scriptures from her teacher, she should be sincere and earnest, with no difference in body, mind, speech, or intention, not even as small as a hair. Eighth, if her teacher goes anywhere, she should go quickly and return quickly. If someone asks, 'Śrāmaṇerī! Is your teacher here?' she should remain silent and leave, not engaging in conversation. Ninth, if she has committed any faults, she should immediately confess them to her teacher, admitting her ignorance. Tenth, she should trust and rely on her teacher in everything, and if she hears someone speaking ill of her teacher, she should rebuke them. These are the ten disciplinary rules for a Śrāmaṇerī, and if she practices them, she will attain enlightenment.'
The Buddha said, 'I have already spoken of the ten precepts for a Śrāmaṇerī, and now I will speak of the ten practices to be fully accomplished. There should be no deficiency, pleasing the teacher, neither adding nor subtracting, holding them with one mind.' At that time, the Śrāmaṇerī Qūtámī bowed her head to the ground, paid homage, and departed.
At that time, Qūtámī examined herself and upheld these ten practices, without any deficiency. She practiced them wholeheartedly as if they were important matters, never deviating, and her will never wavered. Her diligence and sincerity brought a response. Then the Buddha, knowing that the Śrāmaṇerī was sincere and faithful, said to Ānanda, 'Do you see the auspicious sign of this Śrāmaṇerī, with hundreds of birds attending her?' Ānanda replied, 'Through the Buddha's grace, I see it.' At that time, the Śrāmaṇerī came again to the Buddha's abode, bowed her head, paid homage, and stood to one side. After a moment, she stepped forward, folded her hands, and touched her head to the Buddha's feet, and again said to the Buddha, 'The Buddha's kindness and compassion far surpass other paths. Previously, I received the Buddha's ten precepts and became a Śrāmaṇerī, and then I practiced the ten things, all fully accomplished. I do not know if my practice is in accordance with the Dharma?'
The Buddha said:
：「大愛道！汝自當知之。大佳耳！」
大愛道復白佛言：「人命無常，恍惚之間。如大愛道輩，旦日當過去，恐不及佛時。愿佛愍念，授我大戒，令至無上之覺一切蒙度也。」
佛告沙彌尼裘曇彌：「汝欲受具足戒，大善。」爾時大愛道便更正衣服，叉手作禮繞佛十匝卻住一面。爾時佛便授大愛道裘曇彌大具足戒，為比丘尼，奉行法律，遂得應真道。且睹生死本際、所見已諦，眼能徹視、耳能通聽、鼻能禪息、心知他人意所念、身能飛行。
然後大愛道比丘尼與諸長老比丘尼俱，行詣佛、賢者阿難，而問言：「阿難！是諸長老比丘尼，受大戒皆已久矣，勤修梵行且已見諦。云何，阿難！甫當使我為新受大戒幼少比丘作禮也？」
阿難言：「小住且待，須我問之。」須臾阿難即入稽首佛足下，白佛言：「大愛道比丘尼言：『是諸長老比丘尼皆久修梵行，且以見諦。云何甫使當爲新受大戒幼少比丘作禮也？』」
佛言：「止止。阿難！當慎此言，勿得說。是汝所知，何以薄少也？汝尚未知一，焉能知二？汝所知似不如我知諦耶！若使女人不於我道作沙門者，外諸梵志及諸居士，皆當以衣被用持佈施，以頭腦著地求哀于諸沙門，當言：『賢者有凈戒志，愿以足行此衣上，令我長夜得其福德
【現代漢語翻譯】 現代漢語譯本： 『大愛道（Mahaprajapati，佛陀的姨母）！你自己應當明白。這真是太好了！』
大愛道（Mahaprajapati）再次對佛說：『人的生命是無常的，轉瞬即逝。像大愛道（Mahaprajapati）這樣的人，恐怕明日就要離世，來不及見到佛陀。愿佛陀憐憫，授予我大戒，使我達到無上的覺悟，一切眾生都能得到救度。』
佛陀告訴沙彌尼（Sramanerika，見習女出家人）裘曇彌（Gotami，大愛道的別名）：『你想要受具足戒，這很好。』當時，大愛道（Mahaprajapati）便整理好衣服，合掌作禮，繞佛十圈，然後站立在一旁。當時，佛陀便授予大愛道（Mahaprajapati）裘曇彌（Gotami）大具足戒，使她成為比丘尼（Bhikkhuni，正式女出家人），奉行佛法，最終證得阿羅漢果。她親眼目睹了生死的本質，所見真實不虛，眼睛能洞徹一切，耳朵能聽聞一切，鼻子能入于禪定，心能知曉他人心中所想，身體能自由飛行。
之後，大愛道（Mahaprajapati）比丘尼（Bhikkhuni）與各位長老比丘尼（Bhikkhuni）一同前往佛陀和賢者阿難（Ananda，佛陀的十大弟子之一）處，問道：『阿難（Ananda）！這些長老比丘尼（Bhikkhuni）受大戒已經很久了，勤奮修行梵行，並且已經證悟真諦。為什麼，阿難（Ananda）！還要讓我們向新受大戒的年輕比丘（Bhikkhu，正式男出家人）頂禮呢？』
阿難（Ananda）說：『請稍等片刻，讓我去問問佛陀。』不久，阿難（Ananda）便來到佛陀腳下，頂禮后稟告佛陀：『大愛道（Mahaprajapati）比丘尼（Bhikkhuni）說：『這些長老比丘尼（Bhikkhuni）都已長期修行梵行，並且已經證悟真諦。為什麼還要讓她們向新受大戒的年輕比丘（Bhikkhu）頂禮呢？』』
佛陀說：『住口，住口。阿難（Ananda）！要謹慎你的言辭，不要這樣說。你所知道的，為何如此淺薄？你尚未知曉其一，又怎能知曉其二？你所知曉的似乎不如我所知曉的真諦！如果不是因為女人在我的教法中出家為沙門（Sramana，出家人），那麼外道的梵志（Brahmin，婆羅門）和各位居士（householder，在家信徒），都會用衣服和被褥來供養佈施，甚至會把頭放在地上，向各位沙門（Sramana）哀求，說：『賢者具有清凈的戒律和志向，希望您能用腳踩在這件衣服上，讓我長夜獲得福德。』
【English Translation】 English version: 'Mahaprajapati! You should know this yourself. This is very good!'
Mahaprajapati then said to the Buddha, 'Human life is impermanent, fleeting in an instant. People like Mahaprajapati fear that they will pass away tomorrow and not have time to see the Buddha. May the Buddha have compassion and grant me the great precepts, so that I may attain unsurpassed enlightenment and all beings may be delivered.'
The Buddha said to the Sramanerika (novice nun) Gotami (Mahaprajapati's other name), 'It is good that you wish to receive the full precepts.' At that time, Mahaprajapati straightened her clothes, folded her hands in reverence, circumambulated the Buddha ten times, and then stood to one side. Then the Buddha granted Mahaprajapati Gotami the great full precepts, making her a Bhikkhuni (fully ordained nun), to uphold the Dharma, and she attained the state of an Arhat. She witnessed the fundamental nature of birth and death, what she saw was true, her eyes could see through everything, her ears could hear everything, her nose could enter into meditative absorption, her mind knew the thoughts of others, and her body could fly freely.
Afterwards, the Bhikkhuni Mahaprajapati, together with the elder Bhikkhunis, went to the Buddha and the wise Ananda (one of the Buddha's ten great disciples), and asked, 'Ananda! These elder Bhikkhunis have received the great precepts for a long time, diligently cultivated pure conduct, and have already realized the truth. Why, Ananda! Should we now be made to pay homage to newly ordained young Bhikkhus (fully ordained monks)?'
Ananda said, 'Please wait a moment, and let me ask the Buddha.' Soon, Ananda went to the Buddha's feet, bowed, and reported to the Buddha, 'The Bhikkhuni Mahaprajapati said, 'These elder Bhikkhunis have long cultivated pure conduct and have already realized the truth. Why should they be made to pay homage to newly ordained young Bhikkhus?''
The Buddha said, 'Stop, stop. Ananda! Be careful with your words, do not say such things. What you know, why is it so shallow? You have not yet understood one, how can you understand two? What you know seems to be less than the truth that I know! If women did not leave home to become Sramanas (ascetics) in my Dharma, then the Brahmins (priests) of other paths and all the householders (lay followers) would use clothes and bedding to make offerings and donations, and would even put their heads on the ground, begging the Sramanas, saying, 'Venerable ones have pure precepts and aspirations, may you step on this garment with your feet, so that I may obtain blessings for a long night.'
。』不可稱量皆從心計，如其所愿皆得其證。若使女人不於我道作沙門者，天下人民皆當解發布地，以頭腦著地，求哀于諸沙門，皆言：『賢者有凈戒聞慧之行，愿以足行此發上，令我長夜身得安隱福德無量。』若使女人不於我道作沙門者，天下人民當豫具衣被飯食床臥具病瘦因緣醫藥賑給，愿諸沙門當自來取之，使我國土人民無啼哭者。若使女人不於我道作沙門者，天下人民奉事諸沙門，當如事日月、當如事天神，過逾于外道異學者上。沙門亦清凈不可玷汙，如摩尼珠。若國中有沙門者，國中常安隱，勝於余國土。若使女人不於我道作沙門者，佛之正法當住千歲興盛流佈，歸留一切悉蒙得度。今以女人在我法中為沙門故，當除減五百歲壽，法消衰微。所以者何？阿難！女人有五處，不得作沙門。何等為五處？女人不得作如來、至真、等正覺，女人不得作轉輪聖王，女人不得作第七梵天王，女人不得作飛行皇帝，女人不得作魔天王。如是五處者，當皆丈夫得作為之尊。丈夫得作佛、得作轉輪聖王。得作天帝釋、得作魔天王、得作梵天王、得作人中王。如是，阿難！諸女人譬如毒蛇，人雖取殺之，破其身、出其腦。是蛇以死，復有人見之，心中驚怖。如此女人雖得沙門，惡露故存，一切男子為之迴轉。用是故，令一切人
【現代漢語翻譯】 現代漢語譯本： 『不可稱量皆從心計，如其所愿皆得其證。』意思是說，（眾生的福德）不可稱量，都是從他們的心念計算而來，如他們所愿，都能得到驗證。 『若使女人不於我道作沙門者，天下人民皆當解發布地，以頭腦著地，求哀于諸沙門，皆言：『賢者有凈戒聞慧之行，愿以足行此發上，令我長夜身得安隱福德無量。』』意思是說，如果女人不能在我的教法中出家為沙門（Śrāmaṇa，指佛教的出家修行者），那麼天下的人民都應當解開發髻，把頭髮鋪在地上，以頭腦著地，向各位沙門哀求，都說：『賢者有清凈的戒律和廣博的智慧，愿用您的腳踩在我的頭髮上，讓我長夜身心安穩，獲得無量的福德。』 『若使女人不於我道作沙門者，天下人民當豫具衣被飯食床臥具病瘦因緣醫藥賑給，愿諸沙門當自來取之，使我國土人民無啼哭者。』意思是說，如果女人不能在我的教法中出家為沙門，那麼天下的人民應當預先準備好衣服、被子、飯食、床鋪臥具、生病時的醫藥等，賑濟供給沙門，希望各位沙門自己來取用，使我國土的人民沒有啼哭的人。 『若使女人不於我道作沙門者，天下人民奉事諸沙門，當如事日月、當如事天神，過逾于外道異學者上。沙門亦清凈不可玷汙，如摩尼珠（Maṇi，寶珠）。若國中有沙門者，國中常安隱，勝於余國土。』意思是說，如果女人不能在我的教法中出家為沙門，那麼天下的人民侍奉各位沙門，應當像侍奉日月、像侍奉天神一樣，超過侍奉外道和異教學者。沙門也清凈不可玷污，就像摩尼寶珠。如果國家中有沙門，國家常常安穩，勝過其他國土。 『若使女人不於我道作沙門者，佛之正法當住千歲興盛流佈，歸留一切悉蒙得度。今以女人在我法中為沙門故，當除減五百歲壽，法消衰微。』意思是說，如果女人不能在我的教法中出家為沙門，那麼佛的正法應當住世千年，興盛流佈，歸依正法的人都能得到度化。現在因為女人在我的教法中出家為沙門，所以應當減少五百年的壽命，佛法消退衰微。 『所以者何？阿難（Ānanda，佛陀的十大弟子之一）！女人有五處，不得作沙門。何等為五處？女人不得作如來（Tathāgata，佛的稱號之一）、至真、等正覺（Sammasaṁbuddha，正等覺者），女人不得作轉輪聖王（Cakravartin，擁有統治世界的輪寶的聖王），女人不得作第七梵天王（Brahmadeva，色界天的統治者），女人不得作飛行皇帝，女人不得作魔天王（Māradeva，欲界天的統治者）。如是五處者，當皆丈夫得作為之尊。丈夫得作佛、得作轉輪聖王。得作天帝釋（Śakra，忉利天之主）、得作魔天王、得作梵天王、得作人中王。』意思是說，為什麼呢？阿難！女人有五個地方，不能成為沙門。哪五個地方呢？女人不能成為如來、至真、等正覺，女人不能成為轉輪聖王，女人不能成為第七梵天王，女人不能成為飛行皇帝，女人不能成為魔天王。這五個位置，都應當由大丈夫來擔任。 『如是，阿難！諸女人譬如毒蛇，人雖取殺之，破其身、出其腦。是蛇以死，復有人見之，心中驚怖。如此女人雖得沙門，惡露故存，一切男子為之迴轉。用是故，令一切人』意思是說，阿難！這些女人譬如毒蛇，人們即使捕捉殺死它，剖開它的身體，取出它的腦髓。這條蛇即使死了，仍然有人見到它，心中感到驚恐。如此女人即使出家為沙門，惡露仍然存在，一切男子都會為之動心。
【English Translation】 English version: 'Immeasurable all from the mind's calculation, as they wish, they all get their proof.' means that (the merits of sentient beings) are immeasurable, all calculated from their thoughts, and as they wish, they can all be verified. 'If women were not to become Śrāmaṇas (Buddhist renunciates) in my Dharma, all the people in the world should undo their hair and spread it on the ground, with their heads on the ground, begging the Śrāmaṇas, all saying: 'Virtuous ones have pure precepts, learning, and wisdom, may your feet walk on this hair, so that my body may be peaceful and secure for a long night, and my merits immeasurable.'' means that if women could not become Śrāmaṇas in my Dharma, then all the people in the world should undo their hair, spread it on the ground, with their heads on the ground, begging the Śrāmaṇas, all saying: 'Virtuous ones have pure precepts and vast wisdom, may you step on my hair with your feet, so that my body and mind may be peaceful and secure for a long night, and I may obtain immeasurable merits.' 'If women were not to become Śrāmaṇas in my Dharma, all the people in the world should prepare clothes, bedding, food, beds, bedding, medicine for sickness, and provide relief, wishing that the Śrāmaṇas would come and take them themselves, so that there would be no crying people in my country.' means that if women could not become Śrāmaṇas in my Dharma, then all the people in the world should prepare clothes, bedding, food, beds, bedding, and medicine for sickness, and provide relief to the Śrāmaṇas, hoping that the Śrāmaṇas would come and take them themselves, so that there would be no crying people in my country. 'If women were not to become Śrāmaṇas in my Dharma, all the people in the world should serve the Śrāmaṇas as they serve the sun and moon, as they serve the gods, surpassing the heretics and scholars. The Śrāmaṇas are also pure and cannot be defiled, like Maṇi (jewels). If there are Śrāmaṇas in a country, the country is always peaceful, surpassing other countries.' means that if women could not become Śrāmaṇas in my Dharma, then all the people in the world should serve the Śrāmaṇas as they serve the sun and moon, as they serve the gods, surpassing the heretics and scholars. The Śrāmaṇas are also pure and cannot be defiled, like Maṇi jewels. If there are Śrāmaṇas in a country, the country is always peaceful, surpassing other countries. 'If women were not to become Śrāmaṇas in my Dharma, the Buddha's true Dharma should abide for a thousand years, flourishing and spreading, and all who return and remain would be saved. Now, because women have become Śrāmaṇas in my Dharma, five hundred years of life should be removed, and the Dharma will decline.' means that if women could not become Śrāmaṇas in my Dharma, then the Buddha's true Dharma should abide in the world for a thousand years, flourishing and spreading, and all who return to the Dharma would be saved. Now, because women have become Śrāmaṇas in my Dharma, five hundred years of life should be reduced, and the Dharma will decline. 'Why is that? Ānanda (one of the Buddha's ten great disciples)! Women have five places where they cannot become Śrāmaṇas. What are the five places? Women cannot become Tathāgatas (one of the Buddha's titles), the Truly Awakened One, the Sammasaṁbuddha (Perfectly Enlightened One), women cannot become Cakravartins (wheel-turning kings who rule the world), women cannot become the seventh Brahmadeva (ruler of the Form Realm), women cannot become flying emperors, women cannot become Māradevas (ruler of the Desire Realm). These five places should all be held by men. Men can become Buddhas, can become Cakravartins, can become Śakras (lord of the Trayastrimsa Heaven), can become Māradevas, can become Brahmadevas, can become kings among men.' means, why is that? Ānanda! Women have five places where they cannot become Śrāmaṇas. What are the five places? Women cannot become Tathāgatas, the Truly Awakened One, the Sammasaṁbuddha, women cannot become Cakravartins, women cannot become the seventh Brahmadeva, women cannot become flying emperors, women cannot become Māradevas. These five positions should all be held by great men. 'Thus, Ānanda! These women are like poisonous snakes, even if people catch and kill them, break their bodies, and take out their brains. Even if the snake is dead, there are still people who see it and are frightened in their hearts. Even if such women become Śrāmaṇas, their evil remains, and all men are moved by them.' means, Ānanda! These women are like poisonous snakes, even if people catch and kill them, break their bodies, and take out their brains. Even if the snake is dead, there are still people who see it and are frightened in their hearts. Even if such women become Śrāmaṇas, their evil remains, and all men are moved by them.
不得道。」
佛言：「如是女人，政使作沙門，持具足戒百歲，乃至得阿羅漢，故當為八歲沙彌作禮。何以故？沙彌具足亦得阿羅漢，身中能出水火，以足指按須彌山頂，三千大千國土皆為六反震動。如是女人雖得阿羅漢道，不能動搖一針大如毛髮也。云何，阿難！女人坐貢高、以陰不凈、以倰男子，用是故不得道也。」
佛言：「夙夜不學，目無所見，動入罪中，宛轉益深，自沒其體。其亦苦辛往而不反，投命太山地獄之罪，難可堪任。生時不學死當入淵，老不止淫塵滅世門，呼吸而盡何足自珍？能自改悔守身良真，今世滅罪後世得申。有財不施世世受貧，常多疾病面目萎黃，行步須人臥亦不安。甫能自悔深遠之端，今入我法律、得全人身，卻後無數亦得自然。」
爾時大愛道比丘尼與諸長老比丘尼，聞佛說經如是，皆大愁憂不樂，淚下如雨。前頭面著佛足下，白佛言：「如是女人為不可度耶？」
佛報言：「有女人作沙門，精進持戒具足無缺減，不犯如毛髮，現世得化成男子身，便得無量，決得作佛。無所掛礙自恣所作，若所求者皆可得。」
大愛道裘曇彌比丘尼復問佛言：「寧有比乎？」
佛言：「有。乃前過去佛時，有女人持金花散佛上，佛即授決：『卻後如恒沙數劫
【現代漢語翻譯】 現代漢語譯本 不得道。' 佛言：'如是女人，縱使做了沙門（佛教出家修行者），持具足戒（佛教比丘、比丘尼所受的全部戒律）一百年，乃至證得阿羅漢（佛教修行的一種果位，意為斷盡煩惱，不再輪迴），仍然應當為八歲的沙彌（佛教中未成年出家男子）作禮。為什麼呢？沙彌具足戒律也能證得阿羅漢，身中能出水火，用腳趾按壓須彌山（佛教宇宙觀中的中心山）頂，三千大千國土（佛教宇宙觀中的一個宇宙）都會六次震動。這樣的女人即使證得阿羅漢道，也不能動搖一針大如毛髮的東西。為什麼呢，阿難（佛陀的十大弟子之一）！女人因為貢高我慢、因為陰部不潔凈、因為輕視男子，因為這些原因而不能得道。' 佛言：'早晚不學習，目光短淺，行動陷入罪惡之中，越陷越深，自己毀滅自己。那真是苦澀辛酸，一去不返，投身於泰山地獄的罪惡之中，難以承受。活著的時候不學習，死後就要墮入深淵，年老了還不停止淫慾，這是滅絕世間的門戶，呼吸之間就結束了，有什麼值得珍惜的呢？能夠自己改過自新，守護身心，保持善良和真誠，今生消除罪孽，來世就能得到伸張。有錢財而不佈施，世世代代都要受貧窮，常常多病，面容憔悴，行走需要別人攙扶，躺臥也不得安寧。如果能夠深刻地懺悔，遠離罪惡的根源，現在進入我的佛法，得到完整的人身，以後無數世也能得到自在。' 這時，大愛道比丘尼（佛陀的姨母，也是第一位比丘尼）與各位長老比丘尼，聽佛這樣說經，都非常憂愁不快樂，眼淚像下雨一樣。走到佛前，頭面觸地，跪拜在佛的腳下，稟告佛說：'像我們這樣的女人難道就不能得度嗎？' 佛回答說：'有女人做了沙門，精進持戒，具足戒律沒有絲毫缺減，不犯像毛髮一樣細小的錯誤，現世就能轉化成男子身，便能得到無量功德，必定能夠成佛。沒有任何牽掛，可以隨心所欲地做任何事，如果有所求，都能得到。' 大愛道喬曇彌比丘尼（大愛道比丘尼的另一種稱呼）又問佛說：'有這樣的例子嗎？' 佛說：'有。在過去佛（過去的佛）的時候，有女人拿著金花散在佛的身上，佛就給她授記（預言）：'經過如恒河沙數劫（佛教時間單位，形容極長的時間）'
【English Translation】 English version 'Cannot attain enlightenment.' The Buddha said, 'Such a woman, even if she becomes a Shramana (Buddhist monastic), observes the complete precepts (the full set of rules for monks and nuns) for a hundred years, and even attains Arhatship (a state of enlightenment where one is free from rebirth), should still pay respect to an eight-year-old Shramanera (a young male novice monk). Why? Because a Shramanera who fully observes the precepts can also attain Arhatship, can emit water and fire from his body, and can press the summit of Mount Sumeru (the central mountain in Buddhist cosmology) with his toe, causing the three thousand great thousand worlds (a Buddhist cosmological unit) to shake six times. Such a woman, even if she attains the path of Arhatship, cannot move a needle as small as a hair. Why, Ananda (one of the Buddha's ten principal disciples)! Women are arrogant, consider their private parts impure, and despise men; for these reasons, they cannot attain enlightenment.' The Buddha said, 'Not studying day and night, having no vision, acting and falling into sin, sinking deeper and deeper, destroying oneself. It is truly bitter and painful, going and not returning, throwing oneself into the sins of Tai Shan Hell, which are unbearable. Not learning when alive, falling into the abyss when dead, not stopping lust in old age, this is the gate to the destruction of the world. Breathing one's last, what is there to cherish? If one can repent and reform, guard one's body and be truly good, one can eliminate sins in this life and be vindicated in the next. Having wealth but not giving alms, one will be poor in every life, often sick, with a withered face, needing help to walk, and unable to rest even when lying down. If one can deeply repent and turn away from the source of sin, enter my Dharma now, and obtain a complete human body, one will also attain freedom in countless future lives.' At that time, Mahaprajapati Gautami Bhikshuni (the Buddha's aunt and foster mother, also the first Buddhist nun) and the elder Bhikshunis, hearing the Buddha speak the Sutra in this way, were all greatly saddened and unhappy, and tears fell like rain. They went before the Buddha, touched their heads to the Buddha's feet, and said to the Buddha, 'Are such women as we incapable of being liberated?' The Buddha replied, 'If a woman becomes a Shramana, diligently observes the precepts, fully and without any deficiency, not violating even the smallest fault like a hair, she can transform into a male body in this very life, and then she will obtain immeasurable merit and will surely become a Buddha. Without any hindrance, she can do whatever she pleases, and whatever she seeks, she can obtain.' Mahaprajapati Gautami Bhikshuni (another name for Mahaprajapati Bhikshuni) again asked the Buddha, 'Is there an example of this?' The Buddha said, 'Yes. In the time of a past Buddha (a Buddha from a previous era), there was a woman who scattered golden flowers on the Buddha, and the Buddha then gave her a prediction (a prophecy): 'After as many kalpas as there are sands in the Ganges River (an extremely long period of time)'
，當得作佛，號名金花佛。』其女人名恒竭優婆夷，受決已大歡喜，踴在虛空中，化成男子身。時我上佛華五莖，佛亦授我決：『卻後無數劫，當得作佛，號字釋迦文。』今我身是也。我為釋迦文佛時，爾時恒竭優婆夷來生我國土，為女人身，號字須摩提。誰能當此慧？為文殊師利瑞應故化成男子，為作八歲沙彌。如是分明當勤精進，可得無上正真之道。」
佛言：「復有明比，前過去迦葉佛時，國王家有七女人，從生至長大不樂綺飾，六情斷滅無餘垢欲。行觀死人，分別身中惡露，愁悲不樂，乃徹第七梵天。時第二釋提桓因來下問訊之：『欲求何愿乎？吾皆能得之。』時七女各各說愿，乃愿摩訶衍不可思議事。爾時釋提桓因了不能得是愿。天神語之：『迦葉佛近在此，可往問之也。』七女即從諸女人共到佛所，稽首佛足下。釋提桓因叉手白佛言：『七女愿如是，我不能得之。愿佛開解之，使得安隱。』佛言：『如是七女，前過去佛時世世作功德，今得生國王家，當得受決。此愿，阿羅漢、辟支佛尚不能及知，何況諸天釋梵也。』爾時七女踴躍歡喜，踴在虛空中，皆成男子身。卻後亦當受決，當得作佛。今大愛道輩，常行大慈大悲，卻後亦當成男子，受決作佛。」
大愛道聞佛說是語，頭腦著地作禮而去
【現代漢語翻譯】 現代漢語譯本：『那時應當成佛，名號為金花佛。』那女人名叫恒竭優婆夷（恒竭女居士），接受授記后非常歡喜，跳躍到虛空中，化成男子之身。當時我獻上五莖蓮花給上佛，佛也授記我：『在無數劫之後，應當成佛，名號為釋迦文。』現在我就是釋迦文。當我成為釋迦文佛時，當時的恒竭優婆夷來到我的國土，轉生為女人之身，名號為須摩提（善思）。誰能有這樣的智慧？因為文殊師利（妙吉祥）的瑞應，所以化成男子，作為八歲沙彌（小和尚）。像這樣分明地瞭解，應當勤奮精進，才能獲得無上正真之道。」
佛說：『還有更明顯的例子，過去迦葉佛（過去七佛之一）時，國王家有七個女兒，從出生到長大都不喜歡華麗的裝飾，六根清凈，沒有剩餘的污垢和慾望。她們觀察死人，分辨身體中的污穢，愁苦悲傷，甚至感動了第七梵天（色界天頂）。當時第二釋提桓因（帝釋天）下凡問候她們：『想要祈求什麼願望？我都能滿足你們。』七個女兒各自說出願望，乃是祈願摩訶衍（大乘）不可思議之事。當時釋提桓因不能滿足這些願望。天神告訴他：『迦葉佛就在附近，可以去問他。』七個女兒就和眾多女人一起到佛所，頂禮佛足。釋提桓因合掌稟告佛說：『這七個女兒的願望是這樣，我不能滿足她們。希望佛能開示解釋，使她們得到安穩。』佛說：『這七個女兒，在前過去佛時世世代代行善積德，今生得生在國王家，應當得到授記。這樣的願望，阿羅漢（聲聞乘最高果位）、辟支佛（緣覺乘）尚且不能及知，何況諸天釋梵（諸天神）呢。』當時七個女兒踴躍歡喜，跳躍到虛空中，都變成男子之身。之後也應當得到授記，應當成佛。現在的大愛道（佛姨母）等人，常常行大慈大悲，之後也應當變成男子，接受授記成佛。』
大愛道（佛姨母）聽佛說完這些話，頭腦著地行禮后離去。
【English Translation】 English version: 'Then one should become a Buddha, named Golden Flower Buddha.' That woman was named Hengjie Upasika (Hengjie female lay follower), after receiving the prediction, she was very happy, leaped into the void, and transformed into a male body. At that time, I offered five lotus stalks to the Buddha, and the Buddha also predicted to me: 'After countless kalpas, you should become a Buddha, named Shakyamuni.' Now I am that Shakyamuni. When I become Shakyamuni Buddha, the Hengjie Upasika at that time will come to my land, be reborn as a female body, named Sumati (Good Thought). Who can have such wisdom? Because of the auspicious response of Manjushri (Wonderful Auspiciousness), he transformed into a male, as an eight-year-old Shramanera (novice monk). Understanding this clearly, one should diligently strive forward, and then one can attain the unsurpassed, true, and correct path.'
The Buddha said: 'There is also a clearer example. In the past, during the time of Kashyapa Buddha (one of the past seven Buddhas), there were seven daughters in the king's family. From birth to adulthood, they did not enjoy ornate decorations. Their six senses were pure, without remaining defilements and desires. They observed dead people, distinguishing the foulness in the body, sorrowing and grieving, even moving the Seventh Brahma Heaven (the top of the Form Realm). At that time, the second Shakra Devanam Indra (Emperor Shakra) descended to greet them: 'What wishes do you seek? I can fulfill them all.' The seven daughters each spoke their wishes, which were to wish for the inconceivable matters of Mahayana (Great Vehicle). At that time, Shakra Devanam Indra could not fulfill these wishes. The heavenly beings told him: 'Kashyapa Buddha is nearby, you can go and ask him.' The seven daughters, together with many women, went to the Buddha's place, prostrated at the Buddha's feet. Shakra Devanam Indra, with palms together, reported to the Buddha: 'These seven daughters have such wishes, and I cannot fulfill them. I hope the Buddha can explain and enlighten them, so that they may attain peace.' The Buddha said: 'These seven daughters, in past Buddhas' times, have accumulated merit generation after generation, and now they are born into the king's family, and they should receive predictions. Such wishes, even Arhats (highest fruit of the Hearer Vehicle) and Pratyekabuddhas (Solitary Buddhas) cannot know, let alone the gods, Shakra, and Brahma (various deities).' At that time, the seven daughters leaped with joy, leaped into the void, and all transformed into male bodies. Afterwards, they should also receive predictions, and should become Buddhas. The present Mahaprajapati (Buddha's aunt), and others, constantly practice great compassion and great mercy, and afterwards they should also become males, receive predictions, and become Buddhas.'
Mahaprajapati (Buddha's aunt) heard the Buddha speak these words, touched her head to the ground in prostration, and departed.
。
大愛道比丘尼經卷上 大正藏第 24 冊 No. 1478 大愛道比丘尼經
大愛道比丘尼經卷下
附北涼錄
爾時大愛道及長老比丘尼、語阿難言：「如是佛以為授我決已，愿佛當復授我法律：入出房室、行步威儀、止住處所、檀越請食之法、入禪思之慧、大行小行之禁。愿樂欲聞，當奉行之。」
賢者阿難言：「且待。我須臾入白之。」阿難入，稽首佛足下，白佛言：「大愛道裘曇彌比丘尼與諸長老比丘尼言：『佛以為授我決，以其恩無量。愿佛復授我法律：入出房室、行步威儀法則、止住處所、檀越請食之法、入禪思之慧、大行小行之禁。愿樂欲聞，當奉持之。』」
佛言：「阿難！是法律大重，甚難甚難，能持者自然成男子身，可得作佛。」
賢者阿難即出語大愛道比丘尼：「佛說：『法律大重，甚難甚難。持之疾得作男子，可得作佛。』」大愛道歡喜，即禮阿難而去。
佛告比丘尼：「出家求道滅斷陽欲，陰氣已盡。既隆勸進建立大乘，修恂道德精修佛戒，行如佛行、住如佛住、視如佛視，無以虛危；捐除俗網正修進度，可勉女身受金剛志，作福一日受無量德。無以綺飾幽妙之姿，育養媚色迷惑丈夫，自纏入罪十死有餘。不念道法專作罪根
【現代漢語翻譯】 現代漢語譯本
《大愛道比丘尼經》捲上 大正藏第24冊 No. 1478 《大愛道比丘尼經》
《大愛道比丘尼經》卷下
附 北涼錄
爾時，大愛道（Mahāpajāpatī，佛陀的姨母）比丘尼及長老比丘尼，對阿難（Ānanda，佛陀的十大弟子之一）說：『既然佛陀已經為我授記，愿佛陀能夠再次授予我法律：關於出入房室的規定、行走時的威儀、止住的處所、接受檀越（dānavati，施主）供養的法則、進入禪定的智慧、以及大行小行的禁令。我非常樂意聽聞，並且一定會奉行。』
賢者阿難說：『請稍等。我需要片刻去稟告佛陀。』阿難進入佛陀處，頂禮佛足，稟告佛陀說：『大愛道喬曇彌（Mahāpajāpatī Gautamī，大愛道的另一個名字）比丘尼與諸位長老比丘尼說：『佛陀已經為我授記，這份恩德無量。愿佛陀再次授予我法律：關於出入房室的規定、行走時的威儀法則、止住的處所、接受檀越供養的法則、進入禪定的智慧、以及大行小行的禁令。我非常樂意聽聞，並且一定會奉持。』』
佛陀說：『阿難！這些法律非常重要，非常困難，能夠持守這些法律的人自然可以轉成男子之身，並且可以成佛。』
賢者阿難立即出來告訴大愛道比丘尼：『佛陀說：『這些法律非常重要，非常困難。持守這些法律，很快就能轉成男子之身，並且可以成佛。』』大愛道聽后非常歡喜，立刻向阿難行禮后離開了。
佛陀告誡比丘尼：『出家求道是爲了滅斷陽剛之慾，使陰柔之氣消盡。既然已經發心勸勉自己，建立大乘，修習道德，精進修持佛陀的戒律，行為舉止要像佛陀一樣，安住也要像佛陀一樣，看待事物也要像佛陀一樣，不要虛偽輕浮；捨棄世俗的束縛，端正修習進度，努力以女身受持金剛般的意志，作福一日就能獲得無量的功德。不要用華麗的裝飾和幽微美妙的姿態，來培養妖媚的容色，迷惑男子，這樣只會讓自己陷入罪惡之中，即使死十次也不足以償還。不要想著道法，而專門去做產生罪惡的根源。』
【English Translation】 English version
The Sutra of Mahāpajāpatī Bhikṣuṇī, Volume 1 Taisho Tripitaka Volume 24, No. 1478, The Sutra of Mahāpajāpatī Bhikṣuṇī
The Sutra of Mahāpajāpatī Bhikṣuṇī, Volume 2
Attached: Northern Liang Record
At that time, Mahāpajāpatī (Buddha's aunt) Bhikṣuṇī and the elder Bhikṣuṇīs said to Ānanda (one of the Buddha's ten principal disciples): 'Since the Buddha has already given me a prediction of enlightenment, I wish that the Buddha would again bestow upon me the laws: regarding entering and exiting rooms, the proper demeanor in walking, the places to dwell, the rules for accepting food offered by dānavati (donors), the wisdom of entering meditative concentration, and the prohibitions of major and minor practices. I am very willing to hear them and will certainly uphold them.'
The worthy Ānanda said: 'Please wait a moment. I need to go and report this to the Buddha.' Ānanda entered, prostrated himself at the Buddha's feet, and reported to the Buddha: 'Mahāpajāpatī Gautamī (another name for Mahāpajāpatī) Bhikṣuṇī and the elder Bhikṣuṇīs said: 'The Buddha has already given me a prediction of enlightenment, and this kindness is immeasurable. I wish that the Buddha would again bestow upon me the laws: regarding entering and exiting rooms, the rules for proper demeanor in walking, the places to dwell, the rules for accepting food offered by donors, the wisdom of entering meditative concentration, and the prohibitions of major and minor practices. I am very willing to hear them and will certainly uphold them.'
The Buddha said: 'Ānanda! These laws are very important and very difficult. Those who can uphold these laws will naturally be able to transform into a male body and can attain Buddhahood.'
The worthy Ānanda immediately went out and told Mahāpajāpatī Bhikṣuṇī: 'The Buddha said: 'These laws are very important and very difficult. By upholding these laws, one can quickly transform into a male body and can attain Buddhahood.'' Mahāpajāpatī was delighted and immediately bowed to Ānanda and left.
The Buddha admonished the Bhikṣuṇīs: 'Leaving home to seek the Way is to extinguish masculine desires and exhaust feminine energy. Since you have already resolved to encourage yourselves, establish the Mahayana, cultivate morality, diligently practice the Buddha's precepts, act like the Buddha, dwell like the Buddha, see like the Buddha, and do not be false or frivolous; abandon worldly attachments, correctly cultivate progress, strive to uphold the diamond-like will in a female body, and making merit for one day will receive immeasurable virtue. Do not use ornate decorations and subtle, beautiful appearances to cultivate seductive charm and delude men, as this will only cause you to fall into sin, and even dying ten times would not be enough to atone for it. Do not think about the Dharma, but instead specialize in creating the roots of sin.'
，思之思之慎莫復淫，積功累德可得全身。是為比丘尼立德之本法也。
「比丘尼以舍家立法，當如法行，如法立德、如法立志、如法立行，卻情慾態心常良潔，滅除妖惑，入深微妙之法，𨶳及大法。若能自分別本能之原，一切絕滅與色永然。是為比丘尼立法之本也。
「比丘尼以舍家立志除去惡露，常自慚愧羞恥罪患受女人身，不得縱意迷惑于眾，欲破敗道意，展轉生死與罪相值。自省態惡無過是患，因拔罪根求金剛體，終離女身求鮮潔志。是故舍家行作沙門，斷諸惡論遠離罪患。是為比丘尼立德之本也。
「比丘尼已受具足戒，有三法。何等為三？一者常供養于佛，無有懈惓心；常用大悲大慈救濟眾生。二者常敬慎於法行無失宜，直言至誠所說常諦，依按法律不以憍慢。三者當敬比丘僧，視之如見佛，至心恭敬，是為三尊也。敬之得道終離惱患，不更三處自然生天，莫不離欲其福永安。是為比丘尼立德之本也。
「比丘尼已受具足戒，有三事。何謂為三？一者自念惡露不凈潔。二者自念多欲，妖惑一切人皆令意亂。三者自念多恣態，嬈亂正法皆令敗壞；自謂姝好天下無雙，不知罪至欲來纏身。是為比丘尼觀欲之本也。
「比丘尼若受檀越請食，當如法行、當如法食，有三事。一者
【現代漢語翻譯】 現代漢語譯本：思考啊思考，務必謹慎不再邪淫，積累功德可以保全自身。這是為比丘尼（Bhikkhuni，女性出家人）樹立德行的根本方法。
比丘尼（Bhikkhuni，女性出家人）以捨棄家庭來確立修行的法則，應當如法修行，如法樹立德行、如法確立志向、如法實踐行為，去除情慾和媚態，保持內心純良清凈，滅除妖媚迷惑，進入深奧微妙的佛法，最終達到偉大的佛法。如果能夠自己分辨本能的根源，一切都斷絕滅盡，與色慾永遠分離。這是比丘尼（Bhikkhuni，女性出家人）確立修行法則的根本。
比丘尼（Bhikkhuni，女性出家人）以捨棄家庭來確立志向，除去污穢不凈，常常自我慚愧，羞恥于因罪業而承受的女人之身，不得放縱心意迷惑大眾，以致破壞修道的意念，在生死輪迴中與罪業相遇。自我反省媚態邪惡沒有比這更嚴重的禍患，因此拔除罪惡的根源，尋求金剛不壞之身，最終脫離女身，追求純潔的志向。因此捨棄家庭修行成為沙門（Sramana，出家修行者），斷絕各種邪惡的言論，遠離罪惡的禍患。這是比丘尼（Bhikkhuni，女性出家人）樹立德行的根本。
比丘尼（Bhikkhuni，女性出家人）已經受持具足戒，有三種行爲準則。是哪三種？一是常常供養佛，沒有懈怠厭倦之心；常常用大悲心和大慈心救濟眾生。二是常常恭敬謹慎地奉行佛法，沒有缺失不當之處，直言真誠，所說的話常常真實，依照佛法戒律，不以驕慢自居。三是應當尊敬比丘僧（Bhikkhu Sangha，男性出家僧團），視他們如同見到佛一樣，真心恭敬，這就是三寶。恭敬三寶就能得道，最終脫離煩惱禍患，不再墮入三惡道，自然往生天界，沒有不脫離慾望的，其福報永遠安樂。這是比丘尼（Bhikkhuni，女性出家人）樹立德行的根本。
比丘尼（Bhikkhuni，女性出家人）已經受持具足戒，有三件事需要警惕。哪三件事？一是常常想到自身污穢不潔凈。二是常常想到自身慾望強烈，妖媚迷惑一切人，使人意亂情迷。三是常常想到自身姿態放蕩，擾亂正法，使正法衰敗；自認為美麗動人，天下無雙，不知道罪業將至，慾望即將纏身。這是比丘尼（Bhikkhuni，女性出家人）觀察慾望的根本。
比丘尼（Bhikkhuni，女性出家人）如果接受施主（Danyapati，供養人）的齋飯邀請，應當如法修行，應當如法食用，有三件事需要注意。一是
【English Translation】 English version: Think of it, think of it, be careful not to commit adultery again, accumulating merit and virtue can preserve your whole body. This is the fundamental method for a Bhikkhuni (female monastic) to establish virtue.
A Bhikkhuni (female monastic) establishes the Dharma by leaving home, and should practice according to the Dharma, establish virtue according to the Dharma, establish aspirations according to the Dharma, and practice conduct according to the Dharma, eliminate lust and coquettishness, and keep the mind always pure and clean, eliminate bewilderment, enter the profound and subtle Dharma, and eventually reach the great Dharma. If one can distinguish the origin of one's inherent abilities, everything will be completely extinguished and forever separated from lust. This is the foundation for a Bhikkhuni (female monastic) to establish the Dharma.
A Bhikkhuni (female monastic) establishes her aspiration by leaving home, removing evil and impurity, and is always ashamed and embarrassed by the sinful suffering of being a woman, and must not indulge in confusing the masses, lest she destroy the intention of the path, and encounter sin in the cycle of birth and death. Self-reflection on the evil of coquettishness is no greater than this suffering, so uproot the root of sin and seek the Vajra body, and finally leave the female body and seek a pure aspiration. Therefore, leave home and practice as a Sramana (ascetic), cut off all evil discussions and stay away from sinful suffering. This is the foundation for a Bhikkhuni (female monastic) to establish virtue.
A Bhikkhuni (female monastic) who has received the full precepts has three principles. What are the three? First, always make offerings to the Buddha without any laziness or weariness; always use great compassion and great kindness to relieve sentient beings. Second, always be respectful and cautious in practicing the Dharma without any impropriety, speak truthfully and sincerely, and always speak the truth, follow the laws and do not be arrogant. Third, one should respect the Bhikkhu Sangha (male monastic community), regard them as seeing the Buddha, and be sincerely respectful. These are the Three Jewels. Respecting them leads to enlightenment and ultimately freedom from suffering, no longer falling into the three evil realms, and naturally being born in the heavens, without failing to be free from desire, and their blessings will be forever peaceful. This is the foundation for a Bhikkhuni (female monastic) to establish virtue.
A Bhikkhuni (female monastic) who has received the full precepts has three things to be mindful of. What are the three? First, always be mindful of one's own impurity and uncleanliness. Second, always be mindful of one's own strong desires, bewitching and confusing everyone, causing them to be confused. Third, always be mindful of one's own licentious behavior, disturbing the true Dharma and causing it to decline; thinking oneself beautiful and unparalleled in the world, not knowing that sin is coming and desire is about to entangle oneself. This is the foundation for a Bhikkhuni (female monastic) to observe desire.
If a Bhikkhuni (female monastic) receives an invitation to a meal from a Danyapati (donor), she should practice according to the Dharma, and eat according to the Dharma, and there are three things to pay attention to. First,
不得與比丘僧共會坐而食；二者不得與優婆塞共會坐食；三者不得貪持食用啖年少優婆塞也。是為比丘尼食法也。
「比丘尼若檀越請食，不得受宿請。何以故？有宿昔思想故。受請即當進道，不得留遲，若失一時，不應復往也。違時行者，是為犯盜食，為犯禁法，非賢者比丘尼也。
「比丘尼若詣檀越家，當大小更相撿挍行，當低頭直去，不得在右顧視戲笑直行也。若於道上見大比丘、若沙彌，平等觀之，當直作禮而去，不得與相視顏色。若視顏色者，心為不凈。亦不得問訊起居、欲至何所。設相問訊者，必有情態起。何以故？用心意識想故。雖不得交，其心亂矣。正爾為兩墮已。若有犯者，非賢者比丘尼也。
「比丘尼若受檀越請食，當先凈心無餘結恨，靜修齋戒無缺如毛髮，心思經道無懈怠意，當自洗心無起滅意，常有慈心無瞋怒意。是為比丘尼為行大慈食也。犯者，非賢者比丘尼也。
「比丘尼若受檀越請食，當如法食。若時到當食，上坐當令下坐皆起，呼檀越來各布香訖，三偈禮佛訖還坐。檀越下手巾竟下食訖，悉平等，乃咒愿達嚫而食。食不得有聲、不得左右顧視也。不得含飯而戲笑，亦無含飯而語。犯者，非賢者比丘尼也。
「比丘尼受檀越食訖，上座當教語下坐，各
【現代漢語翻譯】 現代漢語譯本： 不得與比丘僧（bhiksu sangha，男性僧侶）一起聚會坐著吃飯；第二，不得與優婆塞（upasaka，在家男居士）一起聚會坐著吃飯；第三，不得貪婪地拿著食物給年少的優婆塞吃。這是比丘尼（bhiksuni，女性僧侶）的食法。
『比丘尼如果受到檀越（danapati，施主）的邀請吃飯，不得接受隔夜的邀請。為什麼呢？因為會有隔夜的思念。接受邀請后就應當精進修行，不得逗留遲緩，如果錯過了一次機會，不應該再前往。違反時間規定前往的，這是犯了盜食罪，是犯了戒律，不是賢善的比丘尼。
『比丘尼如果前往檀越家，應當大小互相檢查儀容舉止，應當低頭徑直走，不得左顧右盼嬉笑，要徑直走。如果在路上見到大比丘（maha-bhiksu，資深男性僧侶）或者沙彌（sramanera，小沙彌），要平等地看待他們，應當直接行禮離開，不得與他們對視。如果對視，內心就不清凈。也不得問候起居、想去哪裡。如果互相問候，必定會有情慾產生。為什麼呢？因為用心意識去思量。即使沒有交往，內心也已經混亂了。這等於已經墮落了。如果有違犯的，不是賢善的比丘尼。
『比丘尼如果接受檀越的邀請吃飯，應當先清凈內心，沒有剩餘的怨恨，安靜地修持齋戒，沒有像毛髮一樣細微的缺失，心思經文道理，沒有懈怠的心意，應當自己洗滌內心，沒有生滅的念頭，常有慈悲心，沒有嗔怒的心意。這是比丘尼行大慈悲的飲食。違犯的，不是賢善的比丘尼。
『比丘尼如果接受檀越的邀請吃飯，應當如法地吃。如果時間到了應當吃飯，上座應當讓下座都站起來，呼喚檀越來，各自點燃香后，唸誦三偈禮佛后回到座位。檀越放下擦手巾后開始放下食物，全部平等地分發，然後唸誦祝願詞，接受供養而吃飯。吃飯不得發出聲音、不得左右顧盼。不得含著飯戲笑，也不得含著飯說話。違犯的，不是賢善的比丘尼。
『比丘尼接受檀越的食物后，上座應當教導下座，各自……
【English Translation】 English version: They must not gather and sit with bhiksu sangha (male monks) to eat; secondly, they must not gather and sit with upasaka (lay male devotees) to eat; thirdly, they must not greedily hold food and feed young upasakas. This is the eating practice for bhiksuni (female monks).
'If a bhiksuni is invited by a danapati (donor) for a meal, she must not accept an invitation for the next day. Why? Because there will be thoughts of the previous night. Upon accepting the invitation, she should advance in her practice and not linger. If she misses the appointed time, she should not go again. One who goes at the wrong time is committing the offense of stealing food, violating the precepts, and is not a virtuous bhiksuni.'
'If a bhiksuni goes to a danapati's house, she should carefully check her appearance and conduct with others, lower her head and go straight, not looking around or laughing, but going straight. If she sees a maha-bhiksu (senior male monk) or a sramanera (novice monk) on the road, she should regard them with equanimity, offer a direct bow, and leave without looking at their faces. If she looks at their faces, her mind will be impure. She should also not inquire about their well-being or where they are going. If they inquire about each other, there will inevitably be emotional states arising. Why? Because she is using her mind-consciousness to think. Even without interaction, her mind is already disturbed. This is equivalent to already falling. If anyone violates this, she is not a virtuous bhiksuni.'
'If a bhiksuni accepts a danapati's invitation for a meal, she should first purify her mind, without any remaining resentment, quietly cultivate precepts and vows without any deficiency as small as a hair, contemplate the sutras and teachings without any laziness, wash her own mind without any arising or ceasing thoughts, and always have a compassionate mind without any anger. This is the bhiksuni practicing great compassion in her eating. One who violates this is not a virtuous bhiksuni.'
'If a bhiksuni accepts a danapati's invitation for a meal, she should eat according to the Dharma. When it is time to eat, the senior monk should have the junior monks stand up, call the danapati to come, and after each has lit incense, recite three verses to pay homage to the Buddha, and then return to their seats. After the danapati puts down the hand towel and begins to put down the food, distribute it equally to all, then recite blessings, accept the offerings, and eat. One must not make noise while eating, nor look around. One must not laugh with food in the mouth, nor speak with food in the mouth. One who violates this is not a virtuous bhiksuni.'
'After the bhiksuni has received the danapati's food, the senior monk should instruct the junior monks, each...'
出澡手漱口還坐，各說一偈訖乃辭去。行當低頭視地，不得過三尺，口誦咒愿徐徐安詳而行。行不得逾地而行、不得跳地而行、不得雙腳而行、不得一腳而行、不得搖頭行、不得搖身行、不得掉兩臂行、不得跳尻行、不得邪身行、不得語笑行、不得與男子並行、不得與男子語行、不得與男子笑行。行當如佛行、住當如佛住、視當如佛視、語如佛語。不得高足行、不得奔走行、不得遲行、不得卑足行。行應舉足，足去地三寸半，應三為一步。還到塔寺當禮佛，禮佛竟還室，禮經像自懺悔惡露不凈。『今食檀越某食，當使十方天下人非人無女之態。檀越家門現世得安隱。早得佛三十二相八十種好，十力具足一切蒙度，得福無量皆發大道意等正覺乘。』作是愿者，乃是比丘尼耳。犯者，非賢者比丘尼也。
「比丘尼受檀越食訖，還歸入室靜修厥德，學六度無極。共相撿敕，絕欲情態無有玷汙，意在空寂無餘結縛，志凈如是可疾得道。若無請者，自頭其食亦無驚怪。今日無食，非道不言、非時不食。過日中后，無得行來經于街里，過中之後一不得復食。深密在室經行如法。有犯斯者，非賢者比丘尼也。
「比丘尼入室，有十三事法。何等為十三事法？一者常當自念惡露不凈，迷惑於人純纏罪根，不能自勉。二者常
【現代漢語翻譯】 現代漢語譯本 洗完手漱完口后回到座位，各自唸誦一首偈頌完畢后才離開。行走時應當低頭看地面，視線不超過三尺，口中誦唸咒語，緩慢安詳地行走。行走時不得跨越地面行走、不得跳躍著行走、不得雙腳並排行走、不得單腳跳著行走、不得搖頭晃腦地行走、不得搖動身體行走、不得甩動雙臂行走、不得扭動臀部行走、不得歪斜著身體行走、不得邊說話邊笑地行走、不得與男子並排行走、不得與男子邊說話邊行走、不得與男子邊笑邊行走。行走應當像佛一樣行走，站立應當像佛一樣站立，觀看應當像佛一樣觀看，說話應當像佛一樣說話。不得高抬腳行走、不得奔跑著行走、不得遲緩地行走、不得踮著腳行走。行走時應該抬起腳，腳離開地面三寸半，應該三步為一步。回到塔寺應當禮拜佛，禮拜佛完畢后回到房間，禮拜經書和佛像，自我懺悔自身的污穢不凈。『現在食用施主（檀越，dānyuè，指施捨財物的人）的食物，應當使十方天下的人和非人都沒有女性的形態。愿施主家門現世得到安穩。早日獲得佛的三十二相和八十種好，十種力量具足，一切眾生都得到救度，獲得無量的福報，都發起追求大道、達到真正覺悟的意願。』這樣發願的，才是比丘尼（bǐqiūní，佛教出家女性）。違犯這些規定的，就不是賢善的比丘尼。
比丘尼接受施主的食物后，回到房間靜心修養自己的德行，學習六度（liùdù，指佈施、持戒、忍辱、精進、禪定、智慧）無極。互相檢查督促，斷絕情慾，沒有絲毫的沾染污穢，心意專注于空寂，沒有剩餘的煩惱束縛，志向清凈如此，就可以快速得道。如果沒有人邀請供養，自己乞食也沒有什麼可驚訝的。今天沒有食物，不是爲了求道的話不說，不是吃飯的時間不吃。過了中午之後，不得在街巷裡行走，過了中午之後絕對不能再吃東西。深深地隱藏在房間里，如法地經行。有違犯這些規定的，就不是賢善的比丘尼。
比丘尼進入房間，有十三件事需要注意。哪十三件事呢？第一件是常常應當自己想到身體的污穢不凈，迷惑於人，完全被罪惡的根源纏繞，不能自我勉勵。第二件是常常...
【English Translation】 English version After washing hands and rinsing the mouth, return to the seat, each recites a verse and then departs. When walking, one should lower the head and look at the ground, not exceeding three feet, reciting mantras softly and walking calmly. When walking, one must not walk over the ground, must not walk by jumping, must not walk with both feet together, must not walk on one foot, must not walk shaking the head, must not walk shaking the body, must not walk swinging both arms, must not walk shaking the buttocks, must not walk with a crooked body, must not walk talking and laughing, must not walk side by side with men, must not walk talking to men, must not walk laughing with men. Walking should be like the Buddha's walking, standing should be like the Buddha's standing, looking should be like the Buddha's looking, speaking should be like the Buddha's speaking. One must not walk with high steps, must not walk running, must not walk slowly, must not walk with low steps. When walking, one should lift the foot, the foot should be three and a half inches off the ground, and three steps should be one pace. Returning to the pagoda temple, one should prostrate to the Buddha, and after prostrating to the Buddha, return to the room, prostrate to the scriptures and images, and repent of one's own impurity. 'Now eating the food of the donor (Danyue, refers to a person who donates property), one should make all beings, human and non-human, in the ten directions of the world free from the state of being female. May the donor's family be peaceful in this life. May they soon attain the Buddha's thirty-two marks and eighty minor characteristics, be fully endowed with the ten powers, and may all beings be saved, attain immeasurable blessings, and all generate the intention to seek the great path and attain true enlightenment.' One who makes such a vow is a Bhikkhuni (bǐqiūní, a Buddhist nun). One who violates these rules is not a virtuous Bhikkhuni.
After a Bhikkhuni receives food from a donor, she returns to her room to quietly cultivate her virtue, studying the Six Perfections (liùdù, referring to generosity, discipline, patience, diligence, concentration, and wisdom) without limit. They should inspect and admonish each other, severing desires and emotions, without any defilement, with the mind focused on emptiness and tranquility, without any remaining fetters, and with a pure aspiration, one can quickly attain the Way. If no one invites offerings, there is nothing to be surprised about begging for food oneself. If there is no food today, one does not speak unless it is for the sake of the Way, and one does not eat at the wrong time. After midday, one must not walk in the streets, and after midday one must never eat again. One should remain deeply hidden in the room, walking mindfully according to the Dharma. One who violates these rules is not a virtuous Bhikkhuni.
When a Bhikkhuni enters the room, there are thirteen things to be mindful of. What are these thirteen things? The first is that one should always remind oneself of the impurity of the body, which deludes people and is completely entangled in the roots of sin, unable to encourage oneself. The second is that one should always...
當自念過惡，不能自還。三者常當自念罪原深，不能自出。四者常當自念，多淫慾態，不能自凈。五者常當自念，淫慾乃亂清凈道志，不能自拔。六者常當自念，破壞道意，不能遠離。七者常當自念，心如水中船，多欲載人，忽然沒水中，盡亡其人，不能自全。八者常當自念，口舌丹赤迷惑人心，心亂意惑目無所見。九者常當自念，身體是錦彩之囊，用盛臭屎，表甚姝好；其人利之近之必污，不凈流出臭不可當。十者常當自念，態惡妖治姿。則貢高自快欲動人心。十一者常當自念弱態，欲令人哀之，不能自止。十二者常當自念，受女人形為欲態自纏，不能自免。十三者常當自念恃怙，惡露不凈，不能自解。是為入室十三者。匿事真為極大罪。若有勇猛𧤀戾女人，自觀態欲無離此患，深思見諦能斷態欲。自拔為道行如戒行，依按法律禮節安詳，言如威儀，可疾得作男子身，宿識故存。復加勸助，滅諸思想，可得須陀洹。亦可得斯陀含、阿那含、阿難漢、辟支佛道。若不取證，無數劫中當成作佛。
「比丘尼入室，有四事法。何等為四？一者當自伏意，無起滅心，心存於道。二者當自撿挍，心常束脩，志存於法。三者當自念惡露欲滅意患，無放逸心自捐睡臥，謹敕修身不自憍恣約己自守。四者當建立戒法，使眾人樂
【現代漢語翻譯】 現代漢語譯本 應當經常反思自己的過錯，明白自己無法彌補。 應當經常反思罪惡的根源深重，自己無法從中解脫。 應當經常反思自己有太多的淫慾之態，無法使自己清凈。 應當經常反思淫慾會擾亂清凈的修道之心，自己無法從中擺脫。 應當經常反思自己破壞修道的意念，無法遠離。 應當經常反思自己的心就像水中的船，承載著太多的慾望，一旦沉入水中，船上的人都會喪命，自己無法保全。 應當經常反思自己的口舌像丹砂一樣鮮紅，迷惑人心，心神混亂，眼睛也看不清東西。 應當經常反思自己的身體就像一個用錦繡綵緞做成的袋子，用來盛放臭穢的糞便，外表卻非常美好；人們貪圖它而接近它，必然會被玷污，不乾淨的東西流出來，臭氣令人難以忍受。 應當經常反思自己姿態醜惡，卻用妖艷的妝容來裝飾，以此來貢高自大，想要挑動人心。 應當經常反思自己裝出柔弱的樣子，想要博得別人的憐憫，卻無法停止。 應當經常反思自己受女人的身體所束縛，被淫慾之態所纏繞，無法從中解脫。 應當經常反思自己所依賴的身體充滿了污穢不凈之物，無法自我解脫。這就是比丘尼入室靜修時應當反思的十三件事。隱瞞罪惡是極大的罪過。如果有一個勇猛剛烈的女人，自己觀察到自己的姿態和慾望，沒有離開這些禍患，深入思考，見到真諦，能夠斷除姿態和慾望，自我解脫，以修道之心行持戒律，依照法律禮節安詳行事，言語莊重有威儀，就可以迅速地轉為男子之身，並且保留著前世的記憶。如果再加以勸勉幫助，滅除各種思想，就可以證得須陀洹（Srotapanna，入流果）。也可以證得斯陀含（Sakrdagamin，一來果）、阿那含（Anagamin，不還果）、阿羅漢（Arhat，無學果）、辟支佛（Pratyekabuddha，緣覺）的果位。如果不取證果，無數劫中應當成就佛果。
比丘尼入室靜修，有四件事需要遵循。哪四件事呢？ 第一，應當降伏自己的意念，不起任何妄念，心中專注于道。 第二，應當自我檢查，內心經常約束自己，志向專注于佛法。 第三，應當常常思念身體的污穢不凈，想要滅除淫慾的禍患，不放縱自己的心，捨棄睡眠，謹慎地修身養性，不驕傲放縱，約束自己，守護自己的行為。 第四，應當建立戒律，使眾人喜悅。
【English Translation】 English version One should constantly reflect on one's past misdeeds, understanding that one cannot make amends. One should constantly reflect on the deep roots of one's sins, realizing that one cannot escape from them. One should constantly reflect on having too many lustful behaviors, unable to purify oneself. One should constantly reflect on how lust disrupts the pure mind of cultivation, unable to break free from it. One should constantly reflect on destroying the intention to cultivate, unable to stay away. One should constantly reflect on one's mind being like a boat in the water, carrying too many desires; once it sinks, everyone on board will perish, and one cannot save oneself. One should constantly reflect on one's tongue being as red as cinnabar, deceiving people's hearts, causing mental confusion, and blinding the eyes. One should constantly reflect on one's body being like a brocade bag filled with foul-smelling excrement, yet appearing beautiful on the outside; people who covet it and approach it will inevitably be defiled, and the uncleanliness that flows out is unbearably foul. One should constantly reflect on one's ugly nature, yet adorning oneself with seductive makeup, thereby becoming arrogant and wanting to stir people's hearts. One should constantly reflect on feigning weakness, wanting to gain others' pity, yet unable to stop. One should constantly reflect on being bound by the form of a woman, entangled by lustful behaviors, unable to escape. One should constantly reflect on relying on a body full of filth and impurity, unable to liberate oneself. These are the thirteen things a Bhikshuni (Buddhist nun) should reflect on when entering a secluded room. Concealing sins is a great offense. If there is a courageous and fierce woman who observes her own behaviors and desires, and has not left these troubles, deeply contemplates, sees the truth, and is able to cut off behaviors and desires, liberating herself, practicing the precepts with a mind of cultivation, acting peacefully according to the law and etiquette, and speaking with dignity and composure, she can quickly transform into a male body and retain memories of her past life. If she is further encouraged and assisted, eliminating all thoughts, she can attain Srotapanna (stream-enterer). She can also attain Sakrdagamin (once-returner), Anagamin (non-returner), Arhat (worthy one), and Pratyekabuddha (solitary Buddha). If one does not attain enlightenment, one should become a Buddha in countless kalpas (eons).
When a Bhikshuni (Buddhist nun) enters a secluded room, there are four things to follow. What are the four things? First, one should subdue one's mind, not give rise to any deluded thoughts, and focus one's mind on the path. Second, one should examine oneself, constantly restrain oneself inwardly, and focus one's aspirations on the Dharma (Buddhist teachings). Third, one should constantly contemplate the filth and impurity of the body, wanting to eliminate the troubles of lust, not indulge one's mind, abandon sleep, carefully cultivate oneself, not be arrogant or indulgent, restrain oneself, and guard one's behavior. Fourth, one should establish the precepts, making everyone happy.
從，無猗著佛法放縱其心迷亂色慾，或於清凈道士，妖冶自媚求豫聲名，令人墮墜遭值兇患。當自慎護，眾獲大安。有犯斯者，非賢者比丘尼也。
「比丘尼入室，有四事法。何等為四？一者當直低頭而前，不得左右顧視有所比像。二者不得欬唾室中凈地及四壁。三者不得卻踞所止床、不得傍臥床上、不得伏床上、不得偃臥床上。四者不得背所止床立、不得背經像立、不得背火立。是為比丘尼入室四事。諦自挍計，可得自然。若犯斯者，非賢者比丘尼也。
「比丘尼入室，有四事法。何等為四？一者當禮經像及自所止床。二者當安坐自思念，恣態多當自慚愧。三者當讀經行道無懈倦時，斷諸邪念。四者淡然自守，身口心意亦爾，常念欲除此惡露之患。是為四。有犯斯者，非賢者比丘尼也。
「比丘尼入室，復有四事法。何等為四？一者常端坐，不得猗臥熟視戶中。二者當默然靜息思念經道。三者當閉目閉耳閉鼻閉口閉身閉意，安心著空中。四者當堅自持，不得放心恣意，身伏坐上發衣爬搔，現露形體及諸垢惡不凈令鬼神見。設鬼神見，為無禮敬。是為四。若犯斯者，非賢者比丘尼也。
「比丘尼入室，復有四事法。何等為四？一者當直視其前，端正心意無有邪想。二者當端正而坐，不得自搖
【現代漢語翻譯】 現代漢語譯本： 『不要因為貪戀佛法而放縱自己的心，使其迷亂，也不要爲了博取名聲，以妖冶的姿態去迷惑清凈的修行人，導致他人墮落，遭遇災禍。應當自我謹慎守護，才能獲得大的安寧。如果違反這些，就不是賢善的比丘尼。』
『比丘尼進入房間，有四件事應當注意。是哪四件呢？一是應當低下頭向前走，不要左顧右盼，與他人攀比。二是不應當在房間的乾淨地面和四壁上咳嗽吐痰。三是不應當向後靠在所休息的床上，不應當側臥在床上，不應當趴在床上，不應當仰臥在床上。四是不應當背對著所休息的床站立，不應當背對著經書佛像站立，不應當背對著火站立。這就是比丘尼進入房間應當注意的四件事。認真地自我檢查，就可以自然而然地做到。如果違反這些，就不是賢善的比丘尼。』
『比丘尼進入房間，有四件事應當注意。是哪四件呢？一是應當禮拜經書佛像以及自己所休息的床。二是應當安靜地坐著，自我反思，如果姿態放縱，應當感到慚愧。三是應當閱讀經書，精進行道，沒有懈怠的時候，斷除各種邪念。四是應當淡泊自守，身口意念也是如此，常常想著去除這污穢不凈的身體帶來的煩惱。這就是四件事。如果違反這些，就不是賢善的比丘尼。』
『比丘尼進入房間，還有四件事應當注意。是哪四件呢？一是常常端正地坐著，不要斜靠著或躺著，也不要盯著門口看。二是應當默默地靜止氣息，思念經書的道理。三是應當閉上眼睛、閉上耳朵、閉上鼻子、閉上嘴巴、閉上身體、閉上意念，安心地專注于空性。四是應當堅定地自我約束，不要放縱自己的心意，身體歪斜地坐在床上，撥弄衣服，搔抓身體，顯露形體以及各種污垢不凈，讓鬼神看見。如果鬼神看見了，就會不尊敬。這就是四件事。如果違反這些，就不是賢善的比丘尼。』
『比丘尼進入房間，還有四件事應當注意。是哪四件呢？一是應當直接看著前方，端正自己的心意，沒有邪惡的想法。二是應當端正地坐著，不要自己搖動身體。
【English Translation】 English version: 『Do not indulge your mind and let it become confused by clinging to the Buddha's teachings, nor should you try to gain fame by seducing pure practitioners with alluring behavior, causing others to fall and encounter misfortune. You should be cautious and protect yourself, and you will obtain great peace. Those who violate these precepts are not virtuous Bhikkhunis (Buddhist nuns).』
『When a Bhikkhuni (Buddhist nun) enters a room, there are four things to observe. What are the four? First, she should lower her head and walk straight ahead, without looking left or right or comparing herself to others. Second, she should not cough or spit on the clean floor or walls of the room. Third, she should not lean back on the bed where she rests, nor lie on her side on the bed, nor lie face down on the bed, nor lie on her back on the bed. Fourth, she should not stand with her back to the bed where she rests, nor stand with her back to the scriptures or images, nor stand with her back to the fire. These are the four things a Bhikkhuni (Buddhist nun) should observe when entering a room. If you carefully examine yourself, you can achieve this naturally. Those who violate these precepts are not virtuous Bhikkhunis (Buddhist nuns).』
『When a Bhikkhuni (Buddhist nun) enters a room, there are four things to observe. What are the four? First, she should bow to the scriptures, images, and the bed where she rests. Second, she should sit quietly and reflect on herself, and if her behavior is unrestrained, she should feel ashamed. Third, she should read the scriptures and practice the Way diligently, without laziness, and cut off all evil thoughts. Fourth, she should be detached and self-possessed, in body, speech, and mind, and constantly think of removing the suffering caused by this impure body. These are the four things. Those who violate these precepts are not virtuous Bhikkhunis (Buddhist nuns).』
『When a Bhikkhuni (Buddhist nun) enters a room, there are four more things to observe. What are the four? First, she should always sit upright, without leaning or lying down, and without staring at the doorway. Second, she should silently quiet her breath and contemplate the teachings of the scriptures. Third, she should close her eyes, close her ears, close her nose, close her mouth, close her body, and close her mind, and focus her heart on emptiness. Fourth, she should firmly restrain herself, without letting her mind wander, and without slouching on the bed, adjusting her clothes, or scratching her body, exposing her form and all kinds of filth and impurity for the ghosts and spirits to see. If the ghosts and spirits see this, they will not respect her. These are the four things. Those who violate these precepts are not virtuous Bhikkhunis (Buddhist nuns).』
『When a Bhikkhuni (Buddhist nun) enters a room, there are four more things to observe. What are the four? First, she should look straight ahead, with a correct mind and without evil thoughts. Second, she should sit upright, without rocking herself.
身體、不得搖頭搖手、不得搖足；若自搖者，其心悉搖，情態起矣。三者當自守志，守眼守耳守鼻守口守身守意守心；守是八者，能自致得道。四者不得與伴輩相呼談笑論說世間不急之事，小語大笑動亂道德清凈之志。常當自重，不妄出戶三尺，罪何從得入耶？若犯斯者，非賢者比丘尼也。
「比丘尼出室小便大便，當樹鈴師，即遣沙彌尼二人往整衣服，沙彌尼乘掌袈裟里，識還頭出，當禮師下漏而去。行不得留遲，還至師所漏，無餘闕失，禮師而去。還到室戶當三彈指，沙彌尼皆還至師所坐當經行。是為比丘尼出室法。若犯斯者，非賢者比丘尼也。
「比丘尼出至舍后，有十事。一者欲大小便即當行，不得自難滀在身中。二者行不得左右顧視及自身陰。三者至圊廁上，當三彈指。四者當先問沙彌尼：『此無人耶？』沙彌尼言：『無也。』乃目前。若有人，不得迫促人也。五者已至廁上，當三彈指；便訖，復三彈指乃下。六者不得大咽。七者不得低頭熟自視陰。八者不得弄廁上掘土。九者不得持澡水澆壁。十者已澡手未燥，不得持物。若犯斯者，是為非法。
「比丘尼若小便，還當澡手漱口，禮經像深自懺悔，及自禮床，乃當還坐經行，如法思尋要義。自己行之。若犯斯者，非賢者比丘尼也。
【現代漢語翻譯】 現代漢語譯本： 『身體不得搖晃頭部、搖擺手部、搖動足部；如果自己搖動，那麼心也會隨之搖動，各種情緒就會產生。第二，應當守護自己的意志，守護眼、耳、鼻、口、身、意、心；守護這八者，就能自己達到得道的境界。第三，不得與同伴們互相呼喚談笑，議論世間不緊急的事情，小聲說話大聲歡笑都會擾亂道德清凈的志向。應當常常自重，不隨意走出房門三尺，罪過從哪裡能夠進入呢？如果違反這些，就不是賢善的比丘尼。』
『比丘尼出房間大小便時，應當搖動鈴鐺，然後派遣兩個沙彌尼去整理衣服，沙彌尼用手掌托著袈裟裡面，辨認清楚後頭朝外出來，應當禮拜師父，然後到排泄的地方去。行走不得停留遲緩，回到師父所在的地方排泄，沒有遺漏缺失，禮拜師父后離開。回到房間門口應當彈指三次，沙彌尼都回到師父所坐的地方或者經行處。這是比丘尼出房間的規矩。如果違反這些，就不是賢善的比丘尼。』
『比丘尼出去到房舍後面，有十件事要注意。第一，想要大小便就應當立即去，不得勉強忍耐在身體中。第二，行走時不得左右顧視以及看自己的陰部。第三，到達廁所上面，應當彈指三次。第四，應當先問沙彌尼：『這裡沒有人嗎？』沙彌尼回答：『沒有。』然後才可上前。如果有人，不得催促別人。第五，已經到了廁所上面，應當彈指三次；完畢后，再彈指三次才下來。第六，不得大聲吞嚥。第七，不得低頭仔細看自己的陰部。第八，不得玩弄廁所上的泥土。第九，不得用洗手水澆墻壁。第十，已經洗手但手未乾，不得拿東西。如果違反這些，就是不合法的。』
『比丘尼如果小便后，還應當洗手漱口，禮拜經書佛像，深深地自我懺悔，以及禮拜自己的床鋪，然後才應當回到座位上經行，如法地思考重要的意義。自己實行這些。如果違反這些，就不是賢善的比丘尼。』
【English Translation】 English version: 'The body must not shake the head, wave the hands, or move the feet; if one shakes oneself, the mind will also shake, and emotions will arise. Secondly, one should guard one's will, guard the eyes, ears, nose, mouth, body, mind, and heart; guarding these eight things, one can attain the path. Thirdly, one must not call out to companions to talk and laugh, discussing worldly and non-urgent matters; speaking softly and laughing loudly will disturb the aspiration for moral purity. One should always respect oneself, and not casually go out of the room more than three feet; where can sin enter from? If one violates these, one is not a virtuous Bhikkhuni (Buddhist nun).'
'When a Bhikkhuni leaves the room to urinate or defecate, she should ring the bell, and then send two Shramaneris (novice nuns) to tidy her clothes. The Shramaneris should hold the inside of the Kasaya (Buddhist robe) with their palms, recognize it clearly, and come out head first. She should bow to the teacher and then go to the place of excretion. Walking should not be delayed, and upon returning to the teacher's place of excretion, with nothing left out, she should bow to the teacher and leave. Upon returning to the room door, she should snap her fingers three times, and the Shramaneris should all return to where the teacher is sitting or walking. This is the rule for a Bhikkhuni leaving the room. If one violates these, one is not a virtuous Bhikkhuni.'
'When a Bhikkhuni goes out to the back of the dwelling, there are ten things to be mindful of. First, if one wants to urinate or defecate, one should go immediately, and not force oneself to hold it in the body. Second, one must not look left and right while walking, nor look at one's own genitals. Third, upon reaching the toilet, one should snap one's fingers three times. Fourth, one should first ask the Shramaneris: 'Is there anyone here?' If the Shramaneris reply: 'No,' then one may proceed. If there is someone, one must not rush them. Fifth, having reached the toilet, one should snap one's fingers three times; after finishing, one should snap one's fingers three times before coming down. Sixth, one must not swallow loudly. Seventh, one must not lower one's head and stare at one's own genitals. Eighth, one must not play with the soil on the toilet. Ninth, one must not pour washing water on the wall. Tenth, having washed one's hands but before they are dry, one must not hold anything. If one violates these, it is unlawful.'
'If a Bhikkhuni urinates, she should wash her hands and rinse her mouth, bow to the scriptures and images, deeply repent, and bow to her bed, then she should return to her seat to walk, and contemplate the important meanings according to the Dharma. Practice these oneself. If one violates these, one is not a virtuous Bhikkhuni.'
「比丘尼出室，有三事應得出。何等為三？一者詣師受經。二者若人慾來見者，被師教即當出禮師，徐與相見，不得離師所二丈。三者日中食訖，當起禮師。三事應出。若犯斯者，非賢者比丘尼也。
「比丘尼出室戶，有三事法。何等為三？一者出戶當低頭直出，不得舉頭四向顧望。二者當默聲而行，不得自縱大咳唾。三者當徐出戶，當自慚愧受女人身惡露不凈、欲態怨仇為之患厭苦，如是女人甚難。若犯斯者，非賢者比丘尼也。
「已說出入房室三十九事。如初從月至月，受持戒法無令有失，默然而持之。次說奉之，令人疾得道。」
賢者阿難叉手長跪，前白佛言：「佛所說比丘尼法律亦自備足，莫不得度者。恐佛般泥洹后，當復有女人沙門者，便可比丘尼作師不也？」
佛語阿難：「若長老比丘尼戒法具足可爾。雖爾，當由比丘僧。若眾可得耳，一比丘不肯，不得作沙門也。」
阿難復問佛言：「爾為故為，故當得比丘僧以成女沙門乎？」佛言：「爾。阿難！所以者何？女人多欲態，但欲惑色益畜弟子，亦不欲學問，但知須臾之事，是故當須比丘僧耳。」
阿難復問佛言：「便當令比丘作師耶？」
佛言：「不也。當令大比丘尼作師。若無比丘尼者，比丘僧可。
【現代漢語翻譯】 現代漢語譯本 『比丘尼（Bhikkhuni，佛教女出家人）離開房間，有三件事是可以允許的。是哪三件呢？第一，去老師那裡學習經文。第二，如果有人想來拜訪，經過老師的允許，就應該出去向老師行禮，然後慢慢地與來訪者見面，但不能離開老師所在的地方超過兩丈（約合六米）。第三，中午用餐完畢后，應當起身向老師行禮。這三件事是可以允許的。如果違反這些規定，就不是賢善的比丘尼。』 『比丘尼走出房間的門，有三件事需要注意。是哪三件呢？第一，走出房門時應當低頭，筆直地走出去，不能抬頭四處張望。第二，應當保持沉默，不要發出大的咳嗽或吐痰的聲音。第三，應當緩慢地走出房門，應當為自己受到的女人之身感到慚愧，因為這身體充滿惡臭不凈之物，並且容易產生慾望、怨恨和仇恨，為此感到厭惡和痛苦。像這樣的女人，修行是非常困難的。如果違反這些規定，就不是賢善的比丘尼。』 『已經講完了出入房間的三十九件事。從每月初一到月末，都要受持戒律，不要有所缺失，默默地遵守。接下來要講奉行這些戒律，使人迅速證得道果。』 賢者阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）合掌長跪，向前對佛說：『佛陀所說的比丘尼戒律已經非常完備，難道沒有不能得度的嗎？恐怕佛陀涅槃（Parinirvana，佛教術語，指佛陀或阿羅漢去世）后，如果再有女人想出家，是否可以由比丘尼來做剃度師呢？』 佛陀告訴阿難：『如果年長的比丘尼戒律具足，是可以的。即使這樣，也應當由比丘僧團（Sangha，佛教僧團）來決定。如果僧團同意，才可以。如果有一個比丘不同意，就不能做沙門（Sramana，佛教出家人的通稱）。』 阿難又問佛陀：『是因為什麼原因，才需要比丘僧團來成就女沙門呢？』佛陀說：『是的，阿難！因為女人多有慾望，只想著用美色來迷惑人，增加弟子，也不想學習佛法，只知道眼前的事情。所以才需要比丘僧團的參與。』 阿難又問佛陀：『那麼，可以由比丘來做剃度師嗎？』 佛陀說：『不可以。應當由大比丘尼來做剃度師。如果沒有比丘尼，才可以由比丘僧團來做。』
【English Translation】 English version 『When a Bhikkhuni (Buddhist nun) leaves her dwelling, there are three things she is permitted to do. What are the three? First, to go to her teacher to receive teachings. Second, if someone wishes to visit, with the teacher's permission, she should go out to greet the teacher, then meet the visitor slowly, not moving more than two lengths (approximately six meters) away from the teacher. Third, after finishing the midday meal, she should rise and pay respects to the teacher. These three things are permitted. If she violates these, she is not a virtuous Bhikkhuni.』 『When a Bhikkhuni exits the door of her dwelling, there are three things to observe. What are the three? First, when exiting the door, she should lower her head and walk straight out, not raising her head to look around in all directions. Second, she should walk silently, not indulging in loud coughing or spitting. Third, she should exit the door slowly, feeling ashamed of having received a woman's body, which is full of foul and impure things, and prone to desires, resentment, and hatred, finding it disgusting and painful. For such a woman, practice is very difficult. If she violates these, she is not a virtuous Bhikkhuni.』 『The thirty-nine matters concerning entering and leaving the dwelling have been explained. From the first day of the month to the end of the month, you must uphold the precepts without any loss, silently observing them. Next, I will speak of practicing these precepts, so that people may quickly attain the path.』 The worthy Ananda (Ananda, one of the ten principal disciples of the Buddha, known for his excellent memory) folded his hands, knelt, and said to the Buddha: 『The precepts for Bhikkhunis that the Buddha has spoken are already very complete. Is there anyone who cannot be liberated? I fear that after the Buddha's Parinirvana (the death of the Buddha or an Arhat), if there are women who wish to become Sramanas (Buddhist renunciates), can Bhikkhunis act as preceptors?』 The Buddha told Ananda: 『If an elder Bhikkhuni is complete in her precepts, it is permissible. Even so, it should be decided by the Bhikkhu Sangha (Buddhist monastic community). If the Sangha agrees, it is acceptable. If even one Bhikkhu disagrees, she cannot become a Sramana.』 Ananda again asked the Buddha: 『For what reason is it necessary for the Bhikkhu Sangha to ordain a female Sramana?』 The Buddha said: 『Yes, Ananda! Because women have many desires, only thinking of using their beauty to delude others and increase their disciples, and they do not wish to study the Dharma, only knowing about immediate matters. Therefore, the Bhikkhu Sangha is necessary.』 Ananda again asked the Buddha: 『Then, can Bhikkhus act as preceptors?』 The Buddha said: 『No. A senior Bhikkhuni should act as the preceptor. If there is no Bhikkhuni, then the Bhikkhu Sangha may do so.』
」
阿難復問佛言：「愿佛說女沙門幾歲應受大戒？幾歲應作沙彌尼師？幾歲應作沙彌尼和上？幾歲作小阿祇梨？幾歲應作大阿祇梨？幾歲應作和上也？幾歲應就檀越請食？所止處所，為可在塔寺中不也？」
佛告阿難：「汝所問大深，多所過度。諦聽諦聽，我當具為若說之。」
阿難言：「當諦受思。」是時阿難及諸長老比丘尼，大愛道裘曇彌、志性比丘尼，皆一心叉手而聽。
佛告阿難：「已受女人作沙門，緣是後世亦當有女人作沙門。今為汝說沙彌尼法，教授當來及新發意者。欲作沙門，念欲度已遠離罪門，當得眾比丘僧五十人、比丘尼三十人；若無比丘尼者，不滿其數。從師所請比丘眾皆會坐，其女人皆作禮畢竟叉手卻住。師呼女人剃頭竟，授袈裟及履䩙訖，即授十戒為沙彌尼。皆禮眾僧，當言：『不直眾付便。』其師年滿七十應具足。比丘尼受三般具足戒五年，應作沙彌尼阿祇梨。
「比丘尼受三般具足戒十年，應作沙彌尼和上。
「比丘尼受三般具足戒十年，應具足戒作威儀阿祇梨。
「比丘尼受三般具足戒十五年，應具足戒作大阿祇梨。
「比丘尼受三般具足戒二十年，應具足戒作和上。」
佛言：「比丘尼正使年過七十，有若干事不得受具
足戒。何等為若干事不應具足戒？情慾未斷，不應得具足戒。喜瞋恚，不應受具足戒。喜行來，不應受具足戒。喜美酒食，不應受具足戒。喜貢高洪聲大呼，不應受具足戒。能自慎如法律者，疾得男子身，轉當作佛。」
阿難復問言：「如是誠為難矣。」
佛言：「不難也，但女人自作掛礙耳。」
阿難復問佛言：「如是大愛道裘曇彌、志性比丘尼，為應在山中樹下、若石窟中止不也？應在丘澤冢間人中私寺止不乎？應受檀越請歸食不？應療救勞一切人病不？愿佛一一解說其大要，使立生死之本，令後世當來悉皆聞知成立大法，如佛在時莫不得度。」
佛告阿難：「亦有二因緣。諦聽諦聽，我當具為汝說之，善持內著心中。若比丘尼倚來在我法中，因不能自還，若居山中樹下，樹即枯死。若居石窟中，舉石燋旱、樹木枯燥、禽獸飢餓、水泉竭盡，眾魔亂矣。若居丘澤，草木園果悉閉不生。若居冢中，死人更相刻校，天地為動。若居人中，國土不安，賊寇撗出、兵不息甲，人民呼嗟皆有飢色。若居私寺，使諸沙門迷惑於色，貪著財寶飲酒啖肉，身衣繒彩欲令身好，綺行雅步亡失經道，轉相誹謗更相愁惱。若受檀越請食，檀越不得福德，便多疾病錢財消散、若勞人病，鬼神更興、災禍日增。何以
【現代漢語翻譯】 現代漢語譯本： 足戒（具足戒）：什麼樣的情況下不應該受具足戒呢？如果情慾沒有斷除，就不應該得受具足戒。喜歡發怒和嗔恨，不應該受具足戒。喜歡到處行走，不應該受具足戒。喜歡美味的酒食，不應該受具足戒。喜歡自高自大，大聲喧譁，不應該受具足戒。如果能夠像法律一樣謹慎自持，就能快速轉生為男子身，進而成佛。
阿難又問：『這樣看來，確實很難啊。』
佛說：『不難，只是女人自己給自己設定了障礙罷了。』
阿難又問佛：『像大愛道·喬達彌（Mahapajapati Gotami，佛陀的姨母，也是第一位比丘尼）、以及有志向的比丘尼們，應該住在山中樹下、或者石窟中嗎？還是應該住在丘陵沼澤、墳墓之間、或者人間的私人寺廟裡呢？應該接受施主的邀請去應供嗎？應該救治所有勞苦病痛的人嗎？希望佛陀能一一解釋其中的要點，使她們能立定生死之根本，讓後世的人們都能聽到並瞭解，從而建立大法，就像佛陀在世時一樣，都能得到解脫。』
佛告訴阿難：『這裡面也有兩種因緣。仔細聽，仔細聽，我將詳細地為你解說，好好地記在心裡。如果比丘尼依靠我（佛陀）的教法，卻不能自我約束，如果住在山中樹下，樹木就會枯死。如果住在石窟中，整個石頭都會焦乾，樹木枯燥，禽獸飢餓，水源枯竭，各種魔障都會出現。如果住在丘陵沼澤，草木園林果實都會停止生長。如果住在墳墓中，死人會互相爭鬥，天地都會震動。如果住在人間，國家就會不安定，盜賊會橫行，戰爭不會停止，人民會呼號嘆息，面有飢色。如果住在私人寺廟裡，會使那些沙門被美色迷惑，貪戀財寶，飲酒吃肉，身上穿著華麗的絲綢，想要讓自己的身體好看，行為輕浮，喪失了經道，互相誹謗，互相愁惱。如果接受施主的邀請去應供，施主就得不到福德，反而會多生疾病，錢財消散。如果救治勞苦病人，鬼神會更加興盛，災禍會日益增多。為什麼呢？』
【English Translation】 English version: 'Full precepts (Bhikkhuni ordination). What are the several things that should not be fully ordained? One should not receive full ordination if lust has not been severed. One should not receive full ordination if one is fond of anger and hatred. One should not receive full ordination if one is fond of wandering about. One should not receive full ordination if one is fond of fine wines and foods. One should not receive full ordination if one is fond of arrogance, loud voices, and shouting. One who can be as cautious and self-restrained as the law will quickly obtain a male body and be transformed into a Buddha.'
Ananda then asked, 'Indeed, this is truly difficult.'
The Buddha said, 'It is not difficult, but women create obstacles for themselves.'
Ananda then asked the Buddha, 'Should the Great Prajapati Gotami (Mahapajapati Gotami, Buddha's aunt and the first bhikkhuni), and bhikkhunis of aspiration, dwell in the mountains under trees, or in stone caves? Or should they dwell in hills and marshes, among tombs, or in private temples among people? Should they accept invitations from donors for meals? Should they heal all who are weary and sick? I wish the Buddha would explain each of the essential points, so that they may establish the root of life and death, and that future generations may all hear and understand, thereby establishing the Great Dharma, so that, as when the Buddha was alive, none may fail to be liberated.'
The Buddha told Ananda, 'There are also two causes and conditions. Listen carefully, listen carefully, I will explain it to you in detail, and hold it well within your heart. If bhikkhunis rely on my (the Buddha's) Dharma but cannot restrain themselves, if they dwell in the mountains under trees, the trees will wither and die. If they dwell in stone caves, the entire stone will become scorched and dry, the trees will wither, the birds and beasts will starve, the water springs will dry up, and various demons will arise. If they dwell in hills and marshes, the grasses, trees, gardens, and fruits will all cease to grow. If they dwell among tombs, the dead will fight among themselves, and heaven and earth will tremble. If they dwell among people, the country will be unstable, bandits will run rampant, wars will not cease, and the people will cry out in lamentation, their faces showing signs of hunger. If they dwell in private temples, they will cause those shramanas to be deluded by beauty, to be greedy for wealth, to drink wine and eat meat, to wear fine silk clothing, wanting to make their bodies look good, to act frivolously, to lose the path of the scriptures, to slander each other, and to be troubled and distressed. If they accept invitations from donors for meals, the donors will not gain merit, but will instead suffer from many illnesses and the dissipation of wealth. If they heal the weary and sick, ghosts and spirits will become even more rampant, and disasters will increase daily. Why is this so?'
故？用是兩罪相向故，疾者當何從得愈也？是故裘曇彌、志性比丘尼等，入我法中卻五百歲壽。如是，阿難！女人過患如是，汝諦奉持」
。阿難復更長跪叉手白佛言：「甚可怪之怪哉。何以故？比丘尼罪乃如是乎？」
佛語阿難：「此是我小說耳。女人凡有八萬四千匿態，迷惑清凈道士，使墮泥犁中，動有劫數不能自免。然外態有八十四，亂清凈道士，迷憒惑欲亡失經道。夫為女人所惑者，皆是泥犁、薜荔、禽獸、地獄也。」
爾時阿難聞佛說是語，大驚怪恐怖，不如是何言，低頭不樂淚下如雨，不能復自動搖。佛告阿難：「莫恐怖也。我當具為若說之，使汝開解得至泥洹。」
佛告阿難：「若比丘尼居山中樹下，樹為枯死者，用女人多恣態，嫈嫇細視丹唇赤口，坐樹下亦不念道，但念身好、欲惑他人，壞人善心，令其顛狂亡失道德。用是故，樹死不生。比丘尼若居山窟中，舉山燋旱、樹木枯燥、禽獸飢餓、水泉竭盡者，用女人多欲態，愚惑自癡不念思道，但念淫慾之事心不自安，嗟嘆涕泣劇于念道，外說經中義、內有情慾之心。有人嗟嘆者，是愚者所見也。夫智者深知此女人不念大道也，但念他男子耳，是故致乾旱水泉竭盡不生。比丘尼若居澤中，澤中禽獸更相啖食，荊棘百草悉枯不生
【現代漢語翻譯】 現代漢語譯本：因此，因為這兩種罪過相互作用，生病的人怎麼能痊癒呢？因此，裘曇彌（Qiu Tanmi，人名）和志性比丘尼（Zhixing Biqiuni，人名）等人，加入我的佛法后卻減少了五百年的壽命。阿難（Anan，佛陀的弟子）啊！女人的過患就是這樣，你一定要牢記奉行。」
阿難再次長跪合掌對佛說：「真是太奇怪了。為什麼呢？比丘尼（Biqiuni，佛教女出家人）的罪過竟然是這樣嗎？」
佛告訴阿難：「這只是我隨便說說罷了。女人通常有八萬四千種隱藏的姿態，迷惑清凈的修行人，使他們墮入地獄之中，動輒經歷無數劫都無法解脫。而且外在的姿態也有八十四種，擾亂清凈的修行人，使他們迷惑昏聵，喪失經書的道理。凡是被女人所迷惑的人，都會墮入地獄、薜荔（Biluo，地獄名）、禽獸道、地獄之中。」
當時阿難聽了佛說的這些話，非常驚訝、怪異和恐懼，不知道該說什麼好，低著頭，心情不好，眼淚像下雨一樣，不能控制自己。佛告訴阿難：「不要害怕。我將詳細地為你解說，使你開悟，最終達到涅槃（Nihuan，佛教最高境界）。」
佛告訴阿難：「如果比丘尼住在山中樹下，導致樹木枯死，這是因為女人太多放縱的姿態，嬌媚地細看，紅唇赤口，坐在樹下也不念經修道，只想著自己的美貌，想迷惑他人，破壞他人的善心，使他們顛狂，喪失道德。因為這個緣故，樹木才會枯死不生。比丘尼如果住在山洞中，導致整座山都乾旱，樹木枯燥，禽獸飢餓，水源枯竭，這是因為女人太多情慾的姿態，愚蠢迷惑，自己欺騙自己，不念經思考佛道，只想著淫慾之事，內心不得安寧，嘆息哭泣比唸經修道還要厲害，表面上說經中的道理，內心卻充滿情慾。有人讚嘆她，那是愚蠢的人的看法。聰明的人深深地知道這個女人不念大道，只想著其他男子，因此導致乾旱，水源枯竭，萬物不生。比丘尼如果住在沼澤中，導致沼澤中的禽獸互相殘食，荊棘百草全部枯萎不生。
【English Translation】 English version: Therefore, because these two sins interact, how can the sick be healed? Therefore, Qiu Tanmi (a person's name) and Zhixing Biqiuni (a person's name), and others, after joining my Dharma, had their lifespans reduced by five hundred years. Ananda (Anan, Buddha's disciple)! The faults of women are like this, you must remember and uphold them carefully.'
Ananda knelt down again, put his palms together, and said to the Buddha: 'This is truly strange. Why is it that the sins of a Bhikkhuni (Biqiuni, a female Buddhist monastic) are like this?'
The Buddha said to Ananda: 'This is just a casual remark of mine. Women usually have eighty-four thousand hidden postures, which confuse pure practitioners, causing them to fall into hell, where they cannot escape for countless kalpas. Moreover, there are also eighty-four external postures, which disturb pure practitioners, causing them to be confused and lose the principles of the scriptures. All those who are confused by women will fall into hell, Biluo (a hell's name), the animal realm, and hell.'
At that time, when Ananda heard these words from the Buddha, he was very surprised, strange, and frightened. He didn't know what to say. He lowered his head, felt bad, and tears fell like rain. He couldn't control himself. The Buddha said to Ananda: 'Don't be afraid. I will explain it to you in detail, so that you can be enlightened and finally reach Nirvana (Nihuan, the highest state in Buddhism).'
The Buddha said to Ananda: 'If a Bhikkhuni lives in a mountain under a tree, causing the tree to wither and die, it is because the woman has too many indulgent postures, coquettishly looking closely, with red lips and a red mouth, sitting under the tree without reciting scriptures or practicing the Way, only thinking about her own beauty, wanting to confuse others, destroying others' good intentions, causing them to be crazy and lose their morality. For this reason, the tree will wither and not grow. If a Bhikkhuni lives in a cave, causing the entire mountain to be dry, the trees to be dry, the birds and animals to be hungry, and the water sources to be exhausted, it is because the woman has too many lustful postures, foolishly deceiving herself, not reciting scriptures or thinking about the Buddhist path, only thinking about lustful things, her heart is uneasy, sighing and crying more than reciting scriptures and practicing the Way, outwardly speaking the principles in the scriptures, but inwardly full of lust. If someone praises her, that is the view of a foolish person. A wise person deeply knows that this woman does not recite the Great Way, but only thinks about other men, therefore causing drought, water sources to be exhausted, and all things not to grow. If a Bhikkhuni lives in a swamp, causing the birds and animals in the swamp to eat each other, and all the thorns and grasses to wither and not grow.'
。何以故？用女人多恣態專行妖惑，思念臥起之原本末，其心意起永不見道亡失本業，從欲致結，毒意一起目無所見，諸魔悉作皆為震動。用是之故，並令荊棘草木枯死不生。比丘尼若居冢間，冢中死人悉坐榜笞丘墓柏，柏皆便枯死。何以故？用女人多恣態，靜不念道但念色慾。淫妷之心淫態一起，天地悉動，鬼神百獸悉為恐懼。用是故，丘墓松柏死不生。比丘尼若居人間，國中不安，蟥蟲數出、賊寇數起、兵甲不息，人民呼嗟皆有飢色。何以故？用女人多恣態，貪著色慾淫妷之垢，欲令人敬、都不念道，但念男子相好不好、某男子健某男子不健。晝則談笑，暮則思臥起之事。用是故，令人民窮困不安隱。比丘尼若居私寺，使諸沙門迷惑於色，貪著財寶飲酒啖肉，身衣繒彩欲令身好，綺行雅步亡失經道，轉相誹謗更相愁惱。何以故？用女人多恣態，亦不讀經行道，但作細軟音聲迷惑丈夫使令心動，未得道者其心亂矣。更相占視睹其惡露，劇于洞視悉見所有，其心歡喜計利一時，即墮生死，十五劫中當作黃門。用是使比丘相憎耳。比丘尼若受檀越請食，檀越不得其福，錢財日盡又多疾病。何以故？用是女人多恣態，亦不如法食，但作恣則欲令人觀。亦不以食為味，但相他人男子中婿不中婿也。如是檀越欲作福施，更合大
罪。所以者何？用此比丘尼心意，亦不用法來食，而但持淫妷意來食耳。用是故，使檀越不得安隱也。比丘尼若行勞疾，病者不愈，鬼神更興災禍日增。何以故？用女人多恣態，不能自端心，焉能端他人心？尚不能自度，焉能度人身？自在罪中，焉能脫他人罪也。何以故？用多欲有所希望故。用是故，不能愈人病，令鬼神亂。」
佛告阿難：「我法中今有比丘尼，即卻壽五百歲。我般泥洹后，當復有三千比丘尼、有千八百比丘，奉持是法律，皆得阿羅漢。未世時當有八萬比丘尼，有七百六十比丘尼奉是法律經，皆得阿羅漢。其餘者卻後百三十劫，當復奉是法律，當復得阿羅漢。」
爾時阿難問佛言：「比丘尼當云何行得道也？當用何法行之乎？」
佛語阿難：「夫天下欲淫垢大重，若能斷是態者便可得道。女人身譬如珠寶，其像大好不可久立，迷亂道德亡失人身。何以故？用珠寶好故，當入深海中求之不止，殺身不久。女人求道，但坐外八十四態，還自纏身。有墮八十四態者，如入大深海，必沒其身。有能除此八十四態者，即是阿羅漢也。」
阿難復叉手長跪前白佛言：「何等為八十四態？令人不得道也。愿佛加威神解說、威德現敬，使眾人開解信樂其義，終日習聞令脫罪患，使得正真即皆
【現代漢語翻譯】 罪過。這是什麼原因呢？因為這位比丘尼的心意，並不是爲了佛法而來接受供養，而是懷著淫慾的心思來接受供養。因為這個緣故，使得施主不能得到安穩。比丘尼如果身體勞累生病，病也不會好，鬼神反而會興起災禍，而且日益增多。為什麼呢？因為女人大多放縱姿態，不能端正自己的心，又怎麼能端正他人的心呢？尚且不能自度，又怎麼能度他人之身呢？自身還在罪過之中，又怎麼能解脫他人的罪過呢？為什麼呢？因為貪慾太多，有所希望的緣故。因為這個緣故，不能治癒他人的疾病，反而讓鬼神作亂。」
佛告訴阿難（Ananda，佛陀的十大弟子之一）：「我的佛法中現在有比丘尼，會使壽命減少五百歲。我涅槃（般泥洹，Parinirvana，佛教術語，指佛或阿羅漢去世）之後，當會有三千比丘尼、一千八百比丘，奉持這部法律，都能證得阿羅漢（Arhat，佛教修行 достигший высшей цели）。末世時當有八萬比丘尼，有七百六十比丘尼奉行這部法律經典，都能證得阿羅漢。其餘的人在一百三十劫（Kalpa，佛教時間單位）之後，當會再次奉行這部法律，當會再次證得阿羅漢。」
當時阿難問佛說：「比丘尼應當如何修行才能得道呢？應當用什麼方法來修行呢？」
佛告訴阿難：「天下的慾望淫穢污垢非常嚴重，如果能斷除這些姿態，便可以得道。女人的身體譬如珠寶，它的形象非常美好，但不可長久存在，會迷惑道德，喪失人身。為什麼呢？因為珠寶美好，人們會進入深海中不停地尋求它，最終喪命。女人求道，只是因為外在的八十四種姿態，反而纏繞自身。有墮入這八十四種姿態的，如同進入深海，必定會沉沒自身。有能去除這八十四種姿態的，就是阿羅漢。」
阿難再次合掌長跪，向前對佛說：「什麼是八十四種姿態？會令人不得道。希望佛陀您加持威神，解說這些姿態，展現威德，使眾人開解，信樂其中的意義，終日學習聽聞，從而脫離罪患，能夠得到真正的解脫。」
【English Translation】 Sin. What is the reason for this? It is because this Bhikkhuni's (Buddhist nun) intention is not to accept offerings for the sake of the Dharma (Buddhist teachings), but to accept offerings with lustful thoughts. Because of this, the donors cannot find peace. If a Bhikkhuni is tired and sick, the illness will not heal, and ghosts and spirits will cause increasing disasters. Why? Because women are mostly indulgent in their postures and cannot rectify their own minds, how can they rectify the minds of others? They cannot even liberate themselves, how can they liberate the bodies of others? They are still in sin, how can they free others from sin? Why? Because they have too much desire and hope. Because of this, they cannot heal people's illnesses, but instead cause ghosts and spirits to create chaos.'
The Buddha told Ananda (one of the Buddha's ten principal disciples): 'In my Dharma, there are now Bhikkhunis who will cause a decrease in lifespan by five hundred years. After my Parinirvana (the passing away of a Buddha or Arhat), there will be three thousand Bhikkhunis and one thousand eight hundred Bhikkhus (Buddhist monks), who will uphold these laws and all attain Arhatship (one who has attained the highest goal of enlightenment). In the future, there will be eighty thousand Bhikkhunis, and seven hundred and sixty Bhikkhunis who uphold these laws and scriptures, and all will attain Arhatship. The rest, after one hundred and thirty Kalpas (an aeon in Buddhist cosmology), will again uphold these laws and will again attain Arhatship.'
At that time, Ananda asked the Buddha: 'How should Bhikkhunis practice to attain the Dao (the path to enlightenment)? What methods should they use to practice?'
The Buddha told Ananda: 'The desires and defilements of the world are very heavy. If one can eliminate these postures, one can attain the Dao. A woman's body is like a jewel, its appearance is very beautiful, but it cannot last long. It will delude morality and cause the loss of the human body. Why? Because the jewel is beautiful, people will enter the deep sea to seek it endlessly, eventually losing their lives. Women seeking the Dao are only entangled by the eighty-four external postures, which in turn bind themselves. Those who fall into these eighty-four postures are like entering a deep sea, and will surely drown themselves. Those who can remove these eighty-four postures are Arhats.'
Ananda again clasped his hands, knelt down, and said to the Buddha: 'What are the eighty-four postures? That prevent people from attaining the Dao. I hope that the Buddha will bestow his divine power to explain these postures, and display his majestic virtue, so that everyone can understand and believe in their meaning, and learn and listen to them all day long, thereby escaping from the suffering of sin and attaining true liberation.'
歡喜，及后當來皆使開解。」
佛言：「阿難！諦聽，善思念之，內著心中，我當具為若說之。如是阿難！諦受奉持之，為當來過去今現在比丘尼布說其要，使奉持之。行如是法者，疾令人得道。」
佛言：「女人八十四態者，迷惑於人使不得道。何等為八十四態？女人喜摩眉目自莊，是為一態。女人喜梳頭剃䑈，是為二態。女人喜傅脂粉迷惑丈夫，是為三態。女人喜嫈嫇細視，是為四態。女人喜丹唇赤口，是為五態。女人喜耳中著珠璣，是為六態。女人頸下喜著瓔珞金珠，是為七態。女人喜著珠寶繒彩之衣，是為八態。女人喜著糸履，是九態。女人喜掉兩臂行，是十態。女人喜邪視，是十一態。女人喜盜視，是十二態。女人慾視男子，見之復卻縮，是十三態。女人見男子去，覆在后視之，是十四態。女人慾見男子，見之復低頭不語，是十五態。女人行喜搖頭搖身，是十六態。女人坐喜搖頭搖身，是十七態。女人坐，低頭摩手爪，是十八態。女人坐，喜含笑語，是十九態。女人喜細軟聲語，是二十態。女人喜捫兩眉，是二十一態。女人坐，喜大聲呵狗，是二十二態。女人設見男子來，外大瞋恚、內自喜歡，是二十三態。女人貢高自可、憎妒他人，是二十四態。女人慾得夫婿，適見陽瞋怒，是二十五態。女
【現代漢語翻譯】 現代漢語譯本 『歡喜，以及後來的人，都使他們開悟理解。』
佛說：『阿難（Ananda）！仔細聽，好好思考，銘記在心，我將為你詳細解說。像這樣，阿難（Ananda）！認真接受並奉行，為未來、過去、現在所有的比丘尼（bhikkhuni）宣說其要義，使她們奉行。修行這樣的法，能迅速使人得道。』
佛說：『女人的八十四種姿態，會迷惑人們，使他們無法得道。什麼是八十四種姿態呢？女人喜歡撫摸眉毛眼睛，自我打扮，這是第一種姿態。女人喜歡梳頭剃髮，這是第二種姿態。女人喜歡塗抹脂粉，迷惑丈夫，這是第三種姿態。女人喜歡嬌媚地細看，這是第四種姿態。女人喜歡涂紅嘴唇，這是第五種姿態。女人喜歡在耳朵里戴珠寶，這是第六種姿態。女人脖子上喜歡戴瓔珞金珠，這是第七種姿態。女人喜歡穿戴珠寶和色彩鮮豔的絲綢衣服，這是第八種姿態。女人喜歡穿絲鞋，這是第九種姿態。女人喜歡甩動雙臂走路，這是第十種姿態。女人喜歡斜眼看人，這是第十一種姿態。女人喜歡偷偷地看人，這是第十二種姿態。女人想看男子，看見了又退縮，這是第十三種姿態。女人看見男子離開，又在後面看他，這是第十四種姿態。女人想見男子，看見了又低頭不說話，這是第十五種姿態。女人走路喜歡搖頭晃身，這是第十六種姿態。女人坐著喜歡搖頭晃身，這是第十七種姿態。女人坐著，低頭摩挲指甲，這是第十八種姿態。女人坐著，喜歡含笑說話，這是第十九種姿態。女人喜歡用細軟的聲音說話，這是第二十種姿態。女人喜歡摸兩道眉毛，這是第二十一種姿態。女人坐著，喜歡大聲呵斥狗，這是第二十二種姿態。女人假裝看見男子來，表面上非常生氣，內心卻很高興，這是第二十三種姿態。女人貢高自大，嫉妒他人，這是第二十四種姿態。女人想要得到丈夫，恰好看到（男子）就假裝生氣，這是第二十五種姿態。』
【English Translation】 English version 'Joy, and those who come after, should all be enlightened and understand.'
The Buddha said: 'Ananda! Listen carefully, contemplate it well, and keep it in your heart. I will explain it to you in detail. Thus, Ananda! Receive and uphold it diligently, and proclaim its essence to all bhikkhunis (nuns) in the future, past, and present, so that they may practice it. Practicing such a Dharma (teachings) will quickly lead people to enlightenment.'
The Buddha said: 'The eighty-four attitudes of women delude people and prevent them from attaining enlightenment. What are the eighty-four attitudes? A woman who likes to stroke her eyebrows and eyes and adorn herself is the first attitude. A woman who likes to comb and shave her hair is the second attitude. A woman who likes to apply powder and rouge to bewilder her husband is the third attitude. A woman who likes to look with seductive glances is the fourth attitude. A woman who likes to paint her lips red is the fifth attitude. A woman who likes to wear jewels in her ears is the sixth attitude. A woman who likes to wear necklaces and gold pearls around her neck is the seventh attitude. A woman who likes to wear jeweled and colorful silk clothes is the eighth attitude. A woman who likes to wear silk shoes is the ninth attitude. A woman who likes to swing her arms while walking is the tenth attitude. A woman who likes to look askance is the eleventh attitude. A woman who likes to steal glances is the twelfth attitude. A woman who wants to see a man, but shrinks back when she sees him, is the thirteenth attitude. A woman who sees a man leaving and then looks at him from behind is the fourteenth attitude. A woman who wants to see a man, but lowers her head and does not speak when she sees him, is the fifteenth attitude. A woman who likes to shake her head and body while walking is the sixteenth attitude. A woman who likes to shake her head and body while sitting is the seventeenth attitude. A woman who sits and lowers her head to rub her fingernails is the eighteenth attitude. A woman who sits and likes to speak with a smile is the nineteenth attitude. A woman who likes to speak in a soft voice is the twentieth attitude. A woman who likes to touch her eyebrows is the twenty-first attitude. A woman who sits and likes to scold dogs loudly is the twenty-second attitude. A woman who pretends to be very angry on the outside but is secretly happy inside when she sees a man coming is the twenty-third attitude. A woman who is arrogant and jealous of others is the twenty-fourth attitude. A woman who wants to get a husband and pretends to be angry when she sees (a man) is the twenty-fifth attitude.'
人見夫婿陽瞋恚之，設去復愁憂心悔，是二十六態。女人見男子來共語，陽瞋怒罵詈、內心歡喜，是二十七態。女人設見男子去，口誹謗之、其心甚哀，是二十八態。女人輕口喜罵詈疾快遂非，是二十九態。女人喜歡縱撗非他自是，為三十態。女人慢易孤弱以力勝人，是三十一態。女人威勢迫脅語欲得勝，是三十二態。女人借不念還、貸不念償，是三十三態。女人喜曲人自直、惡人自善，是三十四態。女人怒喜無常、愚人自賢，是三十五態。女人以賢自著、惡與他人，是三十六態。女人以功自與、專己自可名他人功，是三十七態。女人己勞自怨、他勞歡喜，是三十八態。女人以實為虛喜說人過，是三十九態。女人喜以富憍人、以貴𣣋人，是四十態。女人以貧妒富、以賤訕貴，是四十一態。女人喜讒人自媚、以德自顯，是四十二態。女人喜敗人成功、破壞道德，是四十三態。女人喜私亂妖迷正道，是四十四態。女人喜陰懷嫉妒激厲謗勃，是四十五態。女人論評誹議、推負與人，是四十六態。女人又巨說謗正道清凈之士欲令壞亂，是四十七態。女人喜持人長短迷亂丈夫，是四十八態。女人喜要人自誓、施人望報。是四十九態。女人喜與人施追悔責人毀訾高才，是五十態。女人喜自怨訴、罵詈蟲畜，是五十一態。女人喜作妖
媚蠱道厭人，是五十二態。女人憎人勝己欲令早死，是五十三態。女人喜持毒藥酖餌中人，心不平等，是五十四態。女人喜追念舊惡常在心懷，是五十五態。女人喜自用，不受他人諫，諛諂𢤱悷自可，是五十六態。女人喜疏內親外，伏匿之事發露于鄰落，是五十七態。女人喜自健煩苛輕躁，不由丈夫，是五十八態。女人喜自憍，撾捶無理、自瞋自喜，欲令人畏之，是五十九態。女人喜貪慾之行，威設自由，欲作正法違戾丈夫，是六十態。女人喜貪淫心懷嫉妒，多疑少信怨憎澌地，是六十一態。女人喜惟怒蹲踞無禮自謂是法，是六十二態。女人喜醜言惡語不避親屬，是六十三態。女人喜憍踺自恣，輕易老小無有上下，是六十四態。女人喜自可，惡態丑懟言語無次，是六十五態。女人喜好嗜笑不避禁法，是六十六態。女人喜禁固丈夫不得與人言語戲調，是六十七態。女人喜繚戾自用，輕毀丈夫言不遜慎，是六十八態。女人喜危人自安以為歡喜，是六十九態。女人喜咀賴弊惡毀傷賢士，諂詭姿則惑亂道德，是七十態。女人喜詭黠諛諂謂人不覺，是七十一態。女人喜貪者得惡亡，得便歡喜；亡便愁惱，呼嗟怨天語言喠口，是七十二態。女人喜罵詈風雨向灶咒咀，惡生好殺無有慈心，是七十三態。女人喜教人墮胎不欲令生，是七
【現代漢語翻譯】 現代漢語譯本： 以媚術蠱惑他人，令人厭惡，這是女人的第五十二種惡態。女人憎恨別人勝過自己，希望別人早點死去，這是第五十三種惡態。女人喜歡持有毒藥，在食物中下毒害人，心懷不平等，這是第五十四種惡態。女人喜歡追憶過去的仇恨，常常記在心裡，這是第五十五種惡態。女人喜歡剛愎自用，不接受別人的勸告，只喜歡聽奉承和諂媚的話，這是第五十六種惡態。女人喜歡疏遠家裡的親人，反而親近外人，把家裡的秘密泄露給鄰居，這是第五十七種惡態。女人喜歡自以為是，煩躁輕浮，不聽丈夫的話，這是第五十八種惡態。女人喜歡自高自大，無理取鬧，動不動就發脾氣，一會兒高興一會兒生氣，想讓人害怕她，這是第五十九種惡態。女人喜歡貪婪放縱，爲所欲爲，想做違反正法的事情，違背丈夫的意願，這是第六十種惡態。女人喜歡貪圖淫慾，心懷嫉妒，疑心很重，很少信任別人，怨恨之心強烈，這是第六十一種惡態。女人喜歡動不動就發怒，蹲踞沒有禮貌，還自以為是，這是第六十二種惡態。女人喜歡說粗俗惡毒的話，不顧及親屬，這是第六十三種惡態。女人喜歡驕橫放縱，輕視老人和小孩，沒有尊卑之分，這是第六十四種惡態。女人喜歡自以為是，態度惡劣，言語粗俗無禮，沒有條理，這是第六十五種惡態。女人喜歡大聲嬉笑，不顧及禁忌和禮法，這是第六十六種惡態。女人喜歡禁錮丈夫，不讓他和別人說話嬉戲，這是第六十七種惡態。女人喜歡蠻橫無理，輕視詆譭丈夫，說話不遜不謹慎，這是第六十八種惡態。女人喜歡危害別人，讓自己安全，以此為樂，這是第六十九種惡態。女人喜歡誹謗賢良，詆譭有德之人，用虛偽的姿態迷惑擾亂道德，這是第七十種惡態。女人喜歡狡猾虛偽，諂媚奉承，以為別人不知道，這是第七十一種惡態。女人喜歡貪婪的人得到惡報而滅亡，因此感到高興；別人失去東西就愁眉苦臉，唉聲嘆氣，抱怨上天，說話吞吞吐吐，這是第七十二種惡態。女人喜歡謾罵風雨，對著灶臺唸咒詛咒，厭惡生命，喜歡殺戮，沒有慈悲之心，這是第七十三種惡態。女人喜歡教唆別人墮胎，不希望孩子出生，這是第七十四種惡態。
【English Translation】 English version: To bewitch and seduce others, causing aversion, is the fifty-second evil trait of women. Women who hate others surpassing themselves, wishing for their early death, is the fifty-third trait. Women who delight in possessing poison, using it to harm others in food, harboring an unequal mind, is the fifty-fourth trait. Women who enjoy recalling past grievances, constantly holding them in their hearts, is the fifty-fifth trait. Women who are fond of being self-willed, not accepting others' advice, only enjoying flattery and adulation, is the fifty-sixth trait. Women who like to alienate their own relatives, instead favoring outsiders, revealing family secrets to neighbors, is the fifty-seventh trait. Women who enjoy being self-righteous, impatient and frivolous, not listening to their husbands, is the fifty-eighth trait. Women who like to be arrogant, making trouble without reason, losing their temper easily, being happy one moment and angry the next, wanting others to fear them, is the fifty-ninth trait. Women who enjoy indulging in greed and lust, acting as they please, wanting to do things that violate the righteous Dharma (teachings), going against their husbands' wishes, is the sixtieth trait. Women who enjoy lustful desires, harboring jealousy, being very suspicious, rarely trusting others, with intense resentment, is the sixty-first trait. Women who like to get angry at the slightest provocation, squatting impolitely, and thinking they are right, is the sixty-second trait. Women who enjoy speaking vulgar and malicious words, disregarding their relatives, is the sixty-third trait. Women who enjoy being arrogant and unrestrained, looking down on the old and young, without any sense of hierarchy, is the sixty-fourth trait. Women who like to be self-righteous, with a bad attitude, speaking rudely and without order, is the sixty-fifth trait. Women who enjoy laughing loudly, disregarding taboos and etiquette, is the sixty-sixth trait. Women who like to confine their husbands, not allowing them to speak or play with others, is the sixty-seventh trait. Women who enjoy being unruly and self-willed, belittling and slandering their husbands, speaking disrespectfully and carelessly, is the sixty-eighth trait. Women who enjoy endangering others to secure their own safety, taking pleasure in this, is the sixty-ninth trait. Women who enjoy slandering the virtuous, defaming those with morality, using false appearances to confuse and disrupt morality, is the seventieth trait. Women who enjoy being cunning and deceitful, flattering and adulating, thinking others are unaware, is the seventy-first trait. Women who rejoice when greedy people receive retribution and perish; and become sad when others lose things, sighing and complaining, blaming heaven, speaking indistinctly, is the seventy-second trait. Women who enjoy cursing the wind and rain, chanting curses towards the stove, hating life, enjoying killing, without compassion, is the seventy-third trait. Women who enjoy teaching others to have abortions, not wanting children to be born, is the seventy-fourth trait.
十四態。女人喜孔穴竊視，相人長短、有錢財不？是七十五態。女人喜調戲必固迷誤人意，是七十六態。女人喜擿燒丈夫，令意迴轉不能自還，是七十八態。女人喜刳胎剖形視其惡露，是七十九態。女人喜笑盲聾瘖啞蹇躄，自快惡他人，是八十態。女人喜教人去婦欲令窮困，是八十一態。女人喜教人相撾捶合禍證受，是八十二態。女人喜教人作惡斗訟，相言縣官牢獄系閉，是八十三態。女人喜倡禍導非，大笑顛狂，人見便欲得，以猗狂勃強奪人物，令人呼嗟言：『女人甚可畏也。』是為八十四態，明當知之。女人能除此八十四態者，無不得度、無不得道、無不得佛也。」
賢者阿難白佛言：「如是女人淫慾態，為可除不乎？」
佛告阿難：「此態自是女人所作耳，女人能自滅者，極可得滅耳。滅者，是現世阿羅漢也。」
阿難復白佛言：「天上天下莫不慜濟，群黎之類皆得度脫。愿佛當復解說滅除態欲之患，使大愛道等比丘尼皆得開解。」
佛言：「善哉阿難！諦聽我所說，善思念之，內著心中，奉持如法，為報佛恩。不如法者，勞女人耳。諦聽諦聽。」
阿難及諸長老比丘尼，皆同聲言諾。受思歡喜，叉手而聽。
大愛道比丘尼經卷下
【現代漢語翻譯】 現代漢語譯本 十四種姿態。女人喜歡從孔洞中偷看，評論別人的長相，打聽別人是否有錢財，這是第七十五種姿態。女人喜歡調戲，必定會迷惑人的心意，這是第七十六種姿態。女人喜歡用巫術燒灼丈夫，使他的心意回轉而不能自拔，這是第七十八種姿態。女人喜歡剖開孕婦的肚子，觀看其中的污穢之物，這是第七十九種姿態。女人喜歡嘲笑盲人、聾子、啞巴、瘸子，以此來滿足自己的快樂，憎惡他人，這是第八十種姿態。女人喜歡教唆別人拋棄妻子，想要使別人變得窮困，這是第八十一種姿態。女人喜歡教唆別人互相毆打，共同製造禍端，承擔罪責，這是第八十二種姿態。女人喜歡教唆別人作惡、爭鬥、訴訟，互相指責，導致被縣官關進牢獄，這是第八十三種姿態。女人喜歡發起災禍，引導別人走向邪路，大聲狂笑，行為癲狂，人們見了就想要得到她，用強迫的手段搶奪別人的東西，令人呼喊嘆息說：『女人真是太可怕了。』這是第八十四種姿態，應當明白並瞭解這些。女人如果能夠去除這八十四種姿態，沒有不能得度的，沒有不能得道的，沒有不能成佛的。」
賢者阿難（Ananda，佛陀的十大弟子之一）問佛說：「像這樣的女人的淫慾姿態，可以去除嗎？」
佛告訴阿難（Ananda）說：「這種姿態本來就是女人自己造成的，女人如果能夠自己滅除，是完全可以滅除的。能夠滅除這些姿態的女人，就是現世的阿羅漢（Arhat，佛教修行 достигшего просветления）。」
阿難（Ananda）再次問佛說：「天上天下沒有不憐憫救濟的，各類眾生都能夠得到解脫。希望佛能夠再次解說滅除姿態和慾望的禍患，使大愛道（Mahaprajapati，佛陀的姨母）等比丘尼（Bhikkhuni，佛教女出家人）都能夠開悟理解。」
佛說：「好啊，阿難（Ananda）！仔細聽我說，好好思考，銘記在心，奉行如法，以此來報答佛的恩德。不如法奉行，只會徒勞女人自己。仔細聽，仔細聽。」
阿難（Ananda）和各位長老比丘尼（Bhikkhuni），都同聲回答說「是」。接受教誨，心生歡喜，合掌而聽。
《大愛道比丘尼經》下卷
【English Translation】 English version The fourteen attitudes. Women like to peep through holes, commenting on people's appearances and inquiring about their wealth, this is the seventy-fifth attitude. Women like to tease, which will surely confuse people's minds, this is the seventy-sixth attitude. Women like to use witchcraft to burn their husbands, causing their minds to turn back and be unable to free themselves, this is the seventy-eighth attitude. Women like to cut open the bellies of pregnant women and watch the filth inside, this is the seventy-ninth attitude. Women like to laugh at the blind, deaf, mute, and lame, to satisfy their own pleasure and hate others, this is the eightieth attitude. Women like to instigate others to abandon their wives, wanting to make others poor, this is the eighty-first attitude. Women like to instigate others to beat each other, create disasters together, and bear the guilt, this is the eighty-second attitude. Women like to instigate others to do evil, fight, and litigate, accusing each other, leading to being imprisoned by the county officials, this is the eighty-third attitude. Women like to initiate disasters, lead others to evil paths, laugh loudly and act madly. People want to possess them when they see them, forcibly snatching other people's belongings, causing people to shout and sigh, saying, 'Women are so terrible.' This is the eighty-fourth attitude, one should understand and know these. If a woman can remove these eighty-four attitudes, there is no one who cannot attain liberation, no one who cannot attain the path, and no one who cannot become a Buddha.
The worthy Ananda (one of the ten great disciples of the Buddha) asked the Buddha, 'Can such lustful attitudes of women be removed?'
The Buddha told Ananda (佛陀的十大弟子之一), 'These attitudes are originally created by women themselves. If women can eliminate them themselves, it is entirely possible to eliminate them. A woman who can eliminate these attitudes is an Arhat (佛教修行 достигшего просветления) in this life.'
Ananda (佛陀的十大弟子之一) asked the Buddha again, 'There is no one in heaven and earth who does not have compassion and salvation, and all kinds of beings can be liberated. May the Buddha explain again the disasters of eliminating attitudes and desires, so that Mahaprajapati (佛陀的姨母) and other Bhikkhunis (佛教女出家人) can all be enlightened and understand.'
The Buddha said, 'Good, Ananda (佛陀的十大弟子之一)! Listen carefully to what I say, think carefully, keep it in your heart, and practice it according to the Dharma, to repay the Buddha's kindness. Practicing not according to the Dharma will only be in vain for women themselves. Listen carefully, listen carefully.'
Ananda (佛陀的十大弟子之一) and all the elder Bhikkhunis (佛教女出家人) answered in unison, 'Yes.' Accepting the teachings, rejoicing in their hearts, and listening with their palms together.
《Mahaprajapati Bhikkhuni Sutra》, Volume Two