大寶積經 第三十二
Mahāratnakūṭa Sūtra #32
無畏德菩薩會
Aśokadatta Bodhisattva
元魏三藏法師佛陀扇多譯
Translated from the Chinese version of Buddhaśānta
歐文譯 Translated from the Chinese by Michael Charles Owens
LOTUS UNDERGROUND 2024
For the benefit of all sentient beings 為了所有眾生的利
INTRODUCTION
This translation was made from the Chinese version of the Aśokadattavyākaraṇa Sūtra (’The Prediction of Aśokadatta’s future enlightenment’), done by the north Indian monk Buddhaśānta around 511 AD. See Taishō shinshū daizōkyō ed. Takakusu Junjirō, Watanabe Kaigyoku, and Ono Gemmyō (Tokyo: Taishō issaikyō kankōkai, 1924 — 1935), vol 11, no. 310_099.
There is an early translation of this sutra done by Dharmarakṣa in the late 3rd Century AD.
Aśokadatta Sutra (Dharmarakṣa Translation)如是我聞：
Thus have I heard:
一時婆伽婆住王舍大城耆闍崛山中，與五百比丘眾俱。菩薩摩訶薩無量無邊，復有八千菩薩摩訶薩而為上首，皆得三昧及陀羅尼，善入空無相無願三解脫門，善巧諸通得無生法忍，所謂：
Once, the bhagavān was dwelling on Mount Gṛdhrakūṭa near the city of Rājagṛha, accompanied by five hundred bhikṣus. Immeasurable bodhisattva-mahāsattvas were also present, along with eight thousand bodhisattva-mahāsattvas as their chiefs, all of whom had acquired samādhis and dhāraṇīs, had entered into emptiness, characteristiclessness, and wishlessness - the Three Doors to Liberation - had acquired a good command of miraculous powers, and had achieved patient tolerance of the birthlessness of Dharmas. They were known as:
彌樓菩薩、大彌樓菩薩、常入定菩薩、常精進菩薩、寶手菩薩、常喜根菩薩、跋陀波羅菩薩、寶相菩薩、羅睺菩薩、釋天菩薩、水天菩薩、上意菩薩、勝意菩薩、增上意菩薩摩訶薩，八千人等而為上首。
Meru Bodhisattva, Great Meru Bodhisattva, Constantly Entering Meditation Bodhisattva, Ever-Vigorous Bodhisattva, Ratnapani (’Jewel Hand’) Bodhisattva, Roots of Constant Joy Bodhisattva, Bhadra Bodhisattva, Jewel Characteristic Bodhisattva, Rahu Bodhisattva, Śakra Deva Bodhisattva, Water Deva Bodhisattva, Superior Aspiration Bodhisattva, Awesome Aspiration Bodhisattva, and Intense Aspiration Bodhisattva, eight thousand like these as their leaders.
爾時婆伽婆依王舍城住，若王、王子、諸婆羅門、長者居士，尊重讚歎而供養佛。爾時世尊具有無量百千萬眾，恭敬圍遶而為說法。
At that time, as the bhagavān was staying near the city of Rājagṛha, the king, princes, brahmins, elders, and lay devotees all worshiped, praised, and made offerings to the Buddha. Thereupon, the World-Honored One taught the Dharma to an incalculable number of hundreds of thousands of millions of followers who surrounded him respectfully.
爾時尊者舍利弗、尊者大目犍連、尊者大迦葉、尊者須菩提、尊者富樓那彌多羅尼子、尊者離波多、尊者阿濕卑、尊者優波離、尊者羅睺羅、尊者阿難，如是等無量聲聞，於其晨朝整衣持鉢，入王舍城，從家至家如法乞食，更無餘緣。時諸聲聞如是乞食，漸漸遂到阿闍世王所住宮殿。至王所已，却立一面默然而住，不言乞食及不乞食。
At that time, the Venerable Śāriputra, the Venerable Maudgalyāyana, the Venerable Subhuti, the Venerable Pūrṇamaitrāyaṇīputra, the Venerable Revata, the Venerable Aśvajit, the Venerable Upāli, the Venerable Rāhula, the Venerable Ānanda, and immeasurable other śrāvakas (’voice hearers’), all dressed in monastic robes and holding bowls in their hands, went into the city of Rājagṛha for the sole purpose of begging for food from house to house. Begging in this way, these śrāvakas gradually approached the palace where King Ajātaśatru lived. When they arrived, they stood to one side in silence, without saying whether they were begging for food, or not.
Aśokadatta
爾時阿闍世王有女名無畏德，端正無比，無匹無雙無竝無類，成就最勝殊妙功德，年始十二，在其父王堂閣之上，著金寶屐彼處而坐。時無畏德見諸聲聞不起不迎，默然而住，不共問答，不迎不禮不讓床座。阿闍世王見無畏德默然而住，即告之言：「汝豈不知，此等皆是釋迦如來上足弟子成就大法也？世間福田耶？以為愍念諸眾生故而作乞食。汝今既見，何故不起不迎不禮、不共相問復不讓坐。汝今者覩見何事故而不起迎？」
At that time, King Ajātaśatru had a daughter named Aśokadatta, who was incomparably beautiful, without equal or comparison, and possessed the most excellent and marvelous virtues. She was only twelve years old and was sitting on a golden jeweled footstool in her father's palace hall. When Aśokadatta saw the śrāvakas, she did not rise to greet them, but remained silent, not engaging in conversation, not welcoming them or paying respects, and not offering them her seat. King Ajātaśatru, seeing Aśokadatta sitting silently, said to her, "Do you not know? These are all the foremost disciples of Śākyamuni Tathāgata who have achieved the great Dharma. They are fields of merit for the world, begging for alms out of compassion for all beings. Now that you have seen them, why do you not rise to greet them, pay respects, engage in conversation, or offer them your seat? What do you see that prevents you from rising to welcome them?"
爾時無畏德白父王言：「不審大王頗見頗聞轉輪聖王見諸小王而起迎不？」
Thereupon, Aśokadatta addressed her father, the king, saying, “Has Your Majesty ever seen or heard of a wheel-turning king standing up to welcome minor kings upon seeing them?"
王言：「不也。」
The King replied, “No.”
復言：「大王！頗見頗聞師子獸王見野干時為起迎不。」
[She] further asked, “Your Majesty! Have you ever seen or heard of a lion, the king of beasts, rising to welcome jackals when it sees them?"
王言：「不也。」
The King replied, “No.”
復言：「大王！頗見頗聞帝釋天王迎餘天不？大梵天王有曾禮敬餘天眾不？」
[She] further asked, “Your Majesty! Have you ever seen or heard of Śakra, Lord of the Devas, rising to welcome other gods, or that the Great Brahma heavenly king salutes his celestial subjects?"
王言：「不也。」
The King replied, “No.”
復言：「大王！頗見頗聞大海之神禮敬江河池等神不？」
[She] further asked, “Your Majesty! Have you ever seen or heard of the spirit of the great ocean revering the spirits of rivers and ponds?
王言：「不也。」
The King replied, “No.”
復言：「大王！頗見頗聞須彌山王禮敬諸餘小山王不？」
[She] further asked, “Your Majesty! Have you ever seen or heard of Sumeru, the King of Mountains, revering lesser kings of mountains?
王言：「不也。」
The King replied, “No.”
復言：「大王！頗見頗聞日月光神有曾禮敬螢火虫不？」
[She] further asked, “Your Majesty! Have you ever seen or heard of the gods of the sun or the moon saluting fireflies'"
王言：「不也。」
The King replied, “No.”
女言：「大王！如是菩薩發心趣向阿耨多羅三藐三菩提，轉輪聖王以大慈悲初發心已，云何禮敬離大慈悲小乘聲聞？大王！頗見已求無上正真正覺之道師子獸王，而禮小乘野干人耶？
She said, “Your Majesty! Likewise, bodhisattvas who have generated a mind directed toward anuttarā-saṃyak-saṃbodhi, those wheel-turning sage kings who have already made the initial generation of bodhicitta through great kindness and compassion, how could they revere those śrāvakas of the little vehicle who lack such great kindness and compassion? Your Majesty! Have you ever seen one who seeks the supreme correct truth, the correct path to awakening, who is like a lion, the king of beasts, revere those of the little vehicle, who are like jackals?
「大王！頗有已求大梵道處而發進者，而當親近微少善根聲聞人耶？
“Your Majesty! One already engaged in a vigorous effort to seek the way of great Brahma, should they associate with śrāvakas, who have only few roots of goodness?
「大王！頗有欲到大智之海、欲求善知大法之聚，而求牛跡聲聞人耶？以彼從他聞音聲故。
‘Your Majesty! One who wishes to enter the sea of great wisdom seeking thorough knowledge of the great Dharma in its entirety, should they bother seeking the knowledge of śrāvakas, which is like that of a cow because it is based on what was heard from others?
「大王！頗有欲至佛須彌山，為求如來無邊色身，而欲更求小芥子中空三昧力諸聲聞人而禮敬耶？
“Your Majesty! One who wishes to reach the Mount Sumeru of Buddhahood, and to acquire the boundless body of a Tathāgata, should they pay homage to śrāvakas, who seek only as much samādhi power as could be contained in the space of a tiny mustard seed?
「大王！頗有得聞諸佛如來功德智慧如日月光，如是聞已方乃禮敬諸聲聞人螢火虫耶？以諸聲聞唯能自潤自照，從他聞聲而得解故。
“Your Majesty! One who has learned of the merits and wisdom of the Buddha, the Tathāgata, which is like the light of the sun and moon, should they revere śrāvakas, whose merit and wisdom may be compared to the light of a firefly? Their illumination can only enrich themselves, and their understanding of Dharma comes only through listening to the voice of others.
「大王！佛入涅槃尚不禮敬諸聲聞人，何況今者世尊在世。何以故？大王！若有親近聲聞人者，是人即發聲聞之心。若人親近緣覺人者，是人即發緣覺之心。若有親近正真正覺，即發阿耨多羅三藐三菩提心。」
“Your Majesty! Even after the Buddha enters nirvāṇa, I will not pay homage to śrāvakas, how much more so now, while the World-Honored One is in the world! Why? Your Majesty! If one associates with śrāvakas, one will develop the mind of a śrāvaka. If one associates with pratyekabuddhas, one will generate the mind of a pratyekabuddha. If one associates with supremely, correctly enlightened ones, one will generate anuttarā-saṃyak-saṃbodhi citta.
無畏德女如是說已，以偈報父阿闍世言：
After the girl Aśokadatta said this, she addressed her father, King Ajātaśatru, in verse saying:
譬如人至海， 而取一文錢， 我見諸聲聞， 所行亦如是。
Just like someone who goes to the ocean, And grabs only a single coin, I look upon śrāvakas As doing the same thing.
至大法海已， 捨大乘寶聚， 而起狹劣心， 修行小乘道。
Having arrived at the ocean of Dharma, They discard the treasures of the Great Vehicle, And give rise to narrow aspirations, Cultivating the way of the Small Vehicle.
如人親近王， 出入無障礙， 從王乞一錢， 彼人徒親王。
Like someone close to a king, Coming and going without obstruction, Who asks the king for just one coin, That person’s intimacy with the king is wasted.
敬心近輪王， 從乞百千財， 潤無量貧窮， 是名善親王。
If one, with a respectful mind, keeps close to a universal monarch And asks for hundreds of thousands in riches, To enrich immeasurable destitute people, This is good intimacy with a king.
如人求一錢， 聲聞亦如是， 不求真解脫， 而取小涅槃。
Like people seeking only one coin, The śrāvakas are also like this, Not seeking true liberation, Only clinging to a lesser nirvāṇa.
若起狹劣心， 自度不度他， 猶如小醫師， 唯自治己身。
If one generates narrow and inferior aspirations, Seeking their own liberation and not the liberation of others, Then, just like a lesser physician, They can only cure themselves.
譬如大醫王， 療治眾多人， 善起慈悲心， 得恭敬名稱。
Just like a great physician king, Can cure many people, Generating a mind of kindness and compassion, One attains honor and fame.
彼醫得世利， 以達醫方故， 自度不度他， 智者不恭敬。
That medicine with worldly benefits, Which comes from understanding medicine That saves oneself, but does not save others, The wise do not honor.
如善巧醫王， 通達眾方已， 救無量千億， 病苦諸眾生。
Like a good, skillful physician king, Who has thoroughly understood beings, Saves immeasurable thousands of millions Of being from illness and suffering.
彼醫得世間， 恭敬及名稱， 發菩提心者， 普治煩惱病。
That medicine attains the world’s Honor and respect; One who generates bodhicitta, Universally cures all suffering and illness.
大王蓖麻林， 花香影不妙， 聲聞如蓖麻， 不救世發心。
Your Majesty, a grove of castor-oil plants Does not have wonderful shade or flower's scent, Śrāvakas are like castor-oil plants, The do not generate any intention to save the world.
如至樹王所， 多眾得利益， 諸菩薩亦爾， 能益一切眾。
Just like a great tree, Which can provide benefit to the multitudes, Bodhisattvas are like this as well, Able to benefit all beings.
不以秋陽焰， 能竭諸小水， 至於大海已， 能潤無量眾。
By the radiance of the autumn sun Small waterways are dried up Before they reach the great ocean, Unable to enrich immeasurable beings.
聲聞道狹劣， 猶如牛蹄跡， 不能滅眾生， 所有諸煩惱。
The way of the śrāvaka is shallow, Like the hoofprint of a cow, Unable to extinguish all the Suffering of sentient beings.
非上諸小山， 而現金色身， 唯昇須彌山， 悉見金色身。
It is not upon small hills That a body of gold manifests; Only upon Mount Sumeru Is the golden hewed body seen everywhere.
大王諸菩薩， 亦如須彌山， 以彼住世故， 世間得解脫。
Your Majesty, bodhisattvas Are like Mount Meru, Because they abide in the world, Those in the world attain liberation.
皆是一色身， 一切智具足， 聲聞智不爾， 其猶如朝露。
Everything a single body of form, All knowledge totally complete; The knowledge of the śrāvaka is not like this, It’s like morning dew,
不能潤於世， 以不證法故， 如地多增長， 潤益無量眾。
Unable to enrich the world For not having realized the Dharma, Which is like productive land, Enriching immeasurable beings.
聲聞如花露， 菩薩如大雨， 親近得大法， 如海之潤勢。
Śrāvakas are like dew on a flower, Bodhisattvas are like a great downpour, Those close to attaining the great Dharma, Are like the enriching strength of the ocean.
猶如躑躅花， 無彼微妙香， 男女所不樂， 唯喜薝蔔花。
Just like a karavīra flower, Which does not have the slightest scent, Boys and girls are undelighted, Only pleased by campaka flowers.
如求青蓮花， 花香甚奇妙， 躑躅如聲聞， 彼智不潤眾。
Like searching for a blue lotus flower, Which has the most marvelous floral scent, Śrāvakas are like karavīras, Their knowledge does not enrich beings.
猶如薝蔔花， 諸菩薩亦爾， 愍念眾生故， 能化眾生眾。
Just like campaka flowers, Bodhisattvas are, as well, Because they are mindfully sympathetic toward beings, They are able to transform (with the floral connotation ‘to bloom’) sentient beings’ being.
大王頗曾知， 何者大奇特？ 一人在曠野， 如利多人是。
Your Majesty, have you considered Which is more extraordinary? One person in the wilderness, Or someone who benefits many people?
若欲善安隱， 度無量眾生， 應發菩提心， 勿取二乘道。
If one wants to abide peacefully, And rescue immeasurable sentient beings, One should generate bodhicitta, And not cling to the ways of the two vehicles.
世間曠野中， 能濟失道眾， 如彼善導師， 諸菩薩亦爾。
Within the wildernesses of the world, Those able to assist those who have lost the way, Like those good guides, Bodhisattvas are so too as well.
大王頗曾見， 小栰度大海， 唯乘彼大舶， 能度無量眾。
Your Majesty, have you ever seen A small raft cross a large ocean? The only vehicle is a great ship, Able to transport immeasurable beings.
大王聲聞栰， 菩薩如大舶， 修道法薰已， 令渡飢渴海。
Your Majesty, the śrāvaka is a raft, The bodhisattva is like a great ship; Perfumed through cultivation of the Dharma of the Way, They enable crossing the ocean of hunger and thirst.
大王頗曾見， 乘驢堪入陣？ 唯見乘象馬， 鬪戰便得勝。
Your Majesty, have you ever seen A donkey-drawn vehicle entering battle? One only sees vehicles drawn by elephants and horses Going to war and attaining victory.
聲聞如驢乘， 菩薩如龍象， 降魔坐道樹， 度無量眾生。
The śrāvaka is like a donkey vehicle, Bodhisattvas are like nāga elephants, Conquerring Māra, sitting under the bodhi tree, And rescuing immeasurable sentient beings.
猶如夜虛空， 見諸星不現， 滿月顯現故， 能照閻浮提。
Just like the nighttime sky, One sees all the stars vanish When the full moon rises, And illuminates Jambudvīpa.
聲聞如星宿， 菩薩如滿月， 愍念眾生故， 示現涅槃道。
Śrāvakas are like stars, Bodhisattvas are like a full moon, Mindfully compassionate toward sentient beings, The reveal the way to nirvāṇa.
不以螢火光， 能令有所作， 日光照閻浮， 令作種種事。
The light of a firefly, Cannot enable one to do one’s work; The light of the sun illuminates Jambudvīpa Enablomg the doing of all kinds of things.
聲聞如螢火， 不能多利益， 佛具解脫光， 愍念一切眾。
Śrāvakas are like fireflys, Incapable of providing much benefit, The light of the liberation of the Buddha, Is mindfully compassionate toward all sentient beings,
不以野干聲， 能令獸王恐， 唯有師子王， 一吼飛鳥落。
The howl of a jackal Cannot frighten the king of beasts; Only the lion king A single roar and even flying birds fall.
大王諸聲聞， 不發菩提心， 不為益眾生， 除一切煩惱。
Your Majesty, śrāvakas Have not generated bodhicitta, It is not for the benefit of all sentient beings That they eliminate all afflictions.
大王見此故， 不發聲聞心， 既發大心已， 云何得發小？
Your Majesty, seeing it this way, I do not generate the intentions of a śrāvaka, Having generated a much greater intention, Why attain something lesser?
大王善得身， 能發無上心， 救拔一切眾， 棄捨小乘道。
Your Majesty, those fortunate to have attained a [human] body, Capable of generating the supreme intention (i.e. bodhicitta) To rescue all beings, And relinquish the way of the small vehicle,
善得世間身， 復得世間利， 善來在世間， 而發無上心
They fortunately attain a worldly body, Gain further worldly benefits, Are well come in the world, And generate the supreme intention
悕求無上道， 救拔諸眾生， 若能自他利， 彼人善可歎。
It is extraordinary, to seek the supreme path, To rescue all sentient beings; One who can help themselves and others, That person receives high praise,
亦得世名稱， 及得究竟道， 以是故我今， 不禮敬聲聞。」
They also attain world renown, And attain perfect enlightenment; For this reason, I now Do not honor the śrāvakas.
爾時阿闍世王語無畏德女言：「汝大我慢，云何而見諸大聲聞而不奉迎？」
At that time, King Ajātaśatru replied to the girl Aśokadatta saying, “You are being greatly selfish and conceited. How can you see these great śrāvakas and not praise them?”
女言：「大王！勿作此語。大王亦慢，云何不迎王舍城內諸貧窮者？」
She said, “Your Majesty! Do not say that. Your Majesty is also conceited. Why do you not invite the poor of the city of Rājagṛha?”
王語女言：「彼非我類，我云何迎？」
The King replied to her saying, “They are not of my class. How could I invite them?”
女言：「大王！初心菩薩亦復如是，一切聲聞緣覺非類。」
She replied, “Your Majesty! One who has made the initial generation of bodhicitta is also like this, all the śrāvakas and pratyekabuddhas are not of their class.”
王語女言：「汝豈不見諸菩薩等，皆悉禮敬一切眾生？」
The King replied to her saying, “Have you not seen the bodhisattvas, they honor and respect all sentient beings?"
女言：「大王！菩薩為度憍慢瞋惱諸眾生等，令彼得起迴向之心，是故禮敬一切眾生。為長眾生諸善根本，是故菩薩禮敬眾生。而諸聲聞無瞋恨心，又復不能增長善根。大王！假使百千諸佛如來為說妙法，而彼所得戒定三昧無有增益。大王！聲聞如琉璃，菩薩如寶器。大王！譬如瓶滿，天降雨時而不受一滴。如是大王！諸聲聞等，假使百千諸佛如來為說妙法而無受潤，不能增益戒定慧等，亦不能令眾生發心至一切智。大王！譬如大海能受諸河及雲雨等。何以故？以大海是無量器故。大王！諸大菩薩摩訶薩等演說法時，隨所聞者得大福利，增長一切諸善根本。何以故？以諸菩薩皆是無邊言說器故。」
She replied, “Your Majesty! Bodhisattvas rescue arrogant, angry, suffering beings, and enable them to transform (pariṇāmanā) their minds, this is why they honor and respect all sentient beings. In order to increase sentient beings' roots of goodness, for this reason bodhisattvas honor and respect all sentient beings. Śrāvakas, however, are without angry, hateful minds, and are unable to increase their roots of goodness. Your Majesty! Even though hundreds of thousands of Buddhas, Tathāgatas, explain the wonderful Dharma to them, their discipline, meditation, and samādhi will not improve. Your Majesty! A śrāvaka is like a piece of lapis lazuli, the bodhisattva is like a treasure chest. Your Majesty! Just like a full bottle, when it rains, it doesn’t take in a single drop. Likewise, Your Majesty! The śrāvakas, even though hundreds of thousands of Buddhas, Tathāgatas, explain the wonderful Dharma to them, they don’t benefit from any of it, and their discipline, meditation, and wisdom will not improve, and they will be unable to enable sentient beings to generate a mind directed toward all knowledge. Your Majesty! Just as a vast ocean can receive the water of rivers, rains, and so forth. Why? Because the ocean is an immeasurable container. Your Majesty! When bodhisattva-mahāsattvas broadly expound upon the Dharma, those who hear are greatly helped and all their good roots will increase. Why? Because bodhisattvas are vessels containing infinite speech."
Śāriputra
爾時阿闍世王聞女語已，默然而住。爾時尊者舍利弗作如是念：「此無畏德女得大辯才而能如是無盡言說。我於今者前至其所少少問之。我且問之：『汝得忍不？』」作是念已，前問女言：「汝今為住聲聞乘耶？」
Upon hearing his daughter say this, King Ajātaśatru was silent. Thereupon, the Venerable Śāriputra had this thought, ‘This girl Aśokadatta has attained great eloquence (pratibhāna) and is able to discourse inexhaustibly. I will now step forward to ask her a few questions, and I will inquire of her, “Have you attained patient tolerance, or not?” Having had these thoughts, he approached her saying, “Do you abide in the śrāvaka vehicle?”
答言：「不也。」
She replied, “No,”
「汝今為住緣覺乘耶？」
“Do you abide in the pratyekabuddha vehicle?”
答言：「不也。」
She replied, “No.”
「汝今為住大乘心耶？」
Do you abide in the mind of the Great Vehicle?”
答言：「不也。」
She replied, “No.”
舍利弗言：「若如是者，為住何乘而能如是師子吼耶？」
Śāriputra said, “If so, then in what vehicle do you abide that you are able to make such a lion’s roar?”
女答尊者舍利弗言：「若使我今有所住者，則不能作師子吼也。我無所住，是故我能作師子吼。而舍利弗作如是言：『為住何乘？』如舍利弗所證得法，彼法豈有乘分別耶？此是聲聞緣覺之乘至大乘耶？」
She replied to the Venerable Śāriputra saying, “If I were abiding in anything now, I could not make the lion's roar. Since I abide in nothing, I can make a lion's roar. However, Śāriputra, you asked, 'In what vehicle do you abide?' Does the Dharma realized and achieved by you, Śāriputra, consist of different vehicles, such as the śrāvaka-vehicle, the pratyekabuddha-vehicle, and the Great Vehicle?"
舍利弗言：「汝聽我說。我所證法，無乘非乘差別之相，以一相故，所謂無相。」
Śāriputra replied, “Listen to what I say. The Dharma I have realized has no such distinct characteristic as 'vehicle' or 'non-vehicle,' because it has only one characteristic, namely, characteristiclessness."
無畏女言：「尊者舍利弗！若法無相，云何可求？」
Aśokadatta replied, “Venerable Śāriputra! If the Dharma is without characteristics, how can it be sought?”
舍利弗言：「無畏德女！諸佛之法與凡夫法，有何勝負差別之相？」
Śāriputra said, “girl Aśokadatta! What is the difference in the characteristic of excellence between the Dharma of Buddhas and the dharmas of ordinary people?"
女語尊者舍利弗言：「空與寂靜有何差別？」
She replied to the Venerable Śāriputra saying, “What is the difference between emptiness and quiescence (i.e. nirvāṇa)?”
舍利弗言：「無差別也。」
Śāriputra said, “There is no difference.”
無畏德言：「舍利弗！如空寂靜無有差別勝負之相，諸佛之法與凡夫法，無有勝負差別之相。又舍利弗！亦如虛空能受諸色而無差別，諸佛之法與凡夫法，無有差別亦無異相。」
Aśokadatta said, “Śāriputra! Just as there is no difference in the characteristic of excellence between emptiness and quiescence, there is no difference in the characteristic of excellence between the Dharma of Buddhas and the dharmas of ordinary people. Furthermore, Śāriputra! Just as space is able to hold all forms, yet is not different from them, so the Dharma of Buddhas is not different from the dharmas of ordinary people, nor can the two be distinguished by characteristics.”
Mahāmaudgalyāyana
爾時尊者大目犍連語無畏德女言：「汝見佛法與聲聞法有何差別，而見如是諸大聲聞不起奉迎、不與詶對、不讓床坐？」
Then the Venerable Mahāmaudgalyāyana spoke to the girl Aśokadatta saying, “What difference do you see between the Dharma of the Buddha and the Dharma of the śrāvaka that, when you see great śrāvakas, you do not rise to greet them, nor pay respect to them, nor give up your seat?”
無畏德女答目連言：「假使星宿遍滿三千不能照了，聲聞亦爾，以入定智而能照知，若不入定則不覺知。」
The maiden Aśokadatta replied to Maudgalyāyana saying, “Just as stars, which are everywhere throughout the Three Thousand [Great Thousand world-system], cannot illuminate it completely. Śrāvakas are also like this. Accessing wisdom through meditation, they have radiant knowledge, but if they are not in meditation, then they do no have awakened knowledge.
大目連言：「若不入定則不能知眾生之心。」
Mahāmaudgalyāyana said, “If one does not enter meditation, then one cannot know the minds of sentient beings.”
女言目連：「佛不入定而於恒河沙等世界如應說法度諸眾生，善知心故。何況微少星宿光明諸聲聞耶？此是諸佛如來勝事。又大目連！一切聲聞頗有能知幾世界成、幾世界壞？」
The maiden said to Maudgalyāyana, “The Buddha does not enter meditation, yet teaches the Dharma according to the inclinations of sentient beings and liberates them in worlds as numerous as the sands of the Ganges River, because he is good at knowing the minds of others. How can that be compared to the minute starlight of śrāvakas? These are the marvelous deeds of the Buddha, the Tathāgata. Furthermore, Mahāmaudgalyāyana! Can the śrāvakas know how many worlds are being formed, and how many are being destroyed?"
大目連言：「不能知也。」
Mahāmaudgalyāyana replied, “They are unable to know that.”
女言目連：「聲聞頗知幾數諸佛已入涅槃、幾數諸佛未來當入、幾數諸佛現在今入？」
The maiden asked Maudgalyāyana, “Can śrāvakas know how many Buddhas have already entered nirvāṇa, how many will enter nirvāṇa, and how many are entering nirvāṇa?"
目連答言：「不能知也。」
Maudgalyāyana replied saying, “They are unable to know that.”
女言目連：「聲聞頗知幾數眾生多貪欲者？幾數眾生多瞋恚者？幾數眾生多愚癡者？幾數眾生等分行者？」
The maiden asked Maudgalyāyana, “Can śrāvakas know how many sentient beings are with a lot of greed? Can they know how many sentient beings have a lot of anger? Can they know how many sentient beings have a lot of ignorance? Can they know how many have an equal amount of them all?
目連答言：「不能知也。」
Maudgalyāyana replied saying, “They are unable to know that.”
女言目連：「聲聞頗知幾數眾生受聲聞乘？幾數眾生受緣覺乘？幾數眾生受於佛乘？」
The maiden asked Maudgalyāyana, “Can śrāvakas know how many sentient beings accept the śrāvakas-vehicle, how many accept the pratyekabuddha-vehicle, and how many accept the Buddha-vehicle?"
目連答言：「不能知也。」
Maudgalyāyana replied saying, “They are unable to know that.”
女言目連：「聲聞頗知幾數眾生聲聞度之？幾數眾生緣覺度之？幾數眾生佛能度之？」
The maiden asked Maudgalyāyana, “Can śrāvakas know how many sentient beings can be delivered as śrāvakas, how many can be delivered as pratyekabuddhas, and how many can be delivered as Buddhas?"
目連答言：「不能知也。」
Maudgalyāyana replied saying, “They are unable to know that.”
女言目連：「聲聞頗知幾數眾生在於定聚是正見者？幾數眾生住邪定聚？」
The maiden asked Maudgalyāyana, “Can śrāvakas know how many sentient beings abide in meditation with right view, and how many abide in heterodox meditation?"
目連答言：「不能知也。」
Maudgalyāyana replied saying, “They are unable to know that.”
女言目連：「唯有如來正真正覺如實善知諸眾生界而為說法，如是之事非諸聲聞緣覺境界，況餘眾生。目連！當知此是如來殊勝之事，如來具得一切智故，一切聲聞緣覺所無。」
The maiden asked Maudgalyāyana, “Only the Tathāgata, the Perfectly Enlightened One, understands the Suchness of the realm of sentient beings and can skillfully explain the Dharma to them. This ability is quite beyond the domain of śrāvakas and pratyekabuddhas, let alone other people. Mahāmaudgalyāyana! You should know that this unique ability of the Tathāgata is due to his all-knowing wisdom, which no śrāvaka or pratyekabuddha has."
時無畏女復語尊者大目連言：「世尊常記大目犍連於神通中最為第一。目連神通能知能至香象世界，知彼世界一切諸樹皆出上妙栴檀香不？」
Then Aśokadatta further questioned the Venerable Mahāmaudgalyāyana saying, “The World-Honored One often says that Mahāmaudgalyāyana is foremost in the miraculous powers. Maudgalyāyana, can your miraculous powers reach the Fragrant Elephant (Gandhahastin) world-system and witness the trees there exuding a most wonderful fragrance, like that of sandalwood?"
目連答言：「今始得聞彼世界名，云何能往至彼世界？」
Maudgalyāyana replied saying, “This is the first time I have heard the name of that world, how could I go to that world?"
目連問女：「彼佛何名而在彼處世界說法？」
Maudgalyāyana asked the maiden, “What is the name of the Buddha who teaches the Dharma in that world?"
女即答言：「彼佛號曰放香光明如來、應、正遍知，在彼說法。」
The maiden then replied, saying, “That Buddha is called Emitting Fragrant Light Tathāgata, Worthy One, the All-Knowing One, who is now there teaching the Dharma"
目連語女：「今者云何得見彼佛？」
Maudgalyāyana asked the maiden, “How can one/you now see that Buddha?”
時無畏女不起于座不動威儀而作誓願：「若使菩薩初發心時能過一切聲聞緣覺，以此誓願，願彼放香光明如來現身於此，令諸聲聞緣覺見彼香象世界，及嗅上妙栴檀香樹。」時無畏女發此誓已，於是放香光明如來從身放光。以放光故，時諸聲聞皆得見彼香象世界，及佛菩薩諸眾圍遶，羅網隱身為眾說法，彼所說法此處悉聞。佛神力故，復得嗅彼諸樹微妙栴檀之香。彼世界佛作如是言：「如是如是，如無畏女之所說也。菩薩如是初發心時，已過聲聞緣覺境界。」
Then, without rising from her seat, motionless in her composure, Aśokadatta made this vow, ‘If a bodhisattva who has made the initial generation of bodhicitta truly surpasses all śrāvakas and pratyekabuddhas, may Emitting Fragrant Light Tathāgata, because of my declaration, appear here and cause the śrāvakas and pratyekabuddhas present to see the Fragrant Elephant world and to smell the most wonderful fragrance, like that of sandalwood, exuding from the trees there.' After Aśokadatta made this declaration, Emitting Fragrant Light Tathāgata gave forth a light from his body. Because of that light, all the śrāvakas saw that Fragrant Elephant World clearly, as well as the Buddha surrounded by bodhisattvas. He was sitting behind a silken net, teaching the Dharma to those gathered. His preaching could be heard clearly everywhere. By that Buddha's miraculous powers, they also smelled the fragrance of the trees there, which was like that of the most exquisite sandalwood. The Buddha in that world said, "So it is, so it is! Just as the maiden Aśokadatta has said. When bodhisattvas initially generate bodhicitta, they surpass śrāvakas and pratyekabuddhas."
說此法時，彌勒菩薩摩訶薩白佛言：「世尊！彼妙樹香何因緣來？」
When this Dharma had been explained, Maitreya Bodhisattva-Mahāsattva addressed the Buddha saying, “World-Honored One! What is causing the wonderous fragrance of these trees?”
佛言：「彌勒！是無畏女共諸聲聞如法論議及發誓願，彼佛知已，故以神力現如是香及彼世界。而彼上妙栴檀之香，遍此三千大千世界。」
The Buddha said, “Maitreya! This is the maiden Aśokadatta, who is discussing the Dharma with the śrāvakas, and who has declared a vow. There is a Buddha who knew about it, and by his miraculous powers he manifested scents such as these, and that world. That most wonderful scent of sandalwood issuing from there is now permeating the Three Thousand Great Thousand world-systems."
時無畏女語目連曰：「若見如是不可思議諸勝功德，而能發起狹劣小乘聲聞之心唯自度者，當知善根甚為微少。誰見成就無量功德菩薩之事，而不發於菩提之心？目連！頗知彼佛世界去此幾何？」
Then, Aśokadatta spoke to Maudgalyāyana saying, “If there are those who see such inconceivable, supreme merit as this, yet generate the narrow, inferior aspiration of the small vehicle’s śrāvakas, only saving themselves, you should know, their good roots are very few and insignificant indeed. Who would not generate the mind of bodhi, having seen the performance of the bodhisattvas immeasurable meritorious deeds? Mahāmaudgalyāyana! Do you know how far from here that Buddha world is?"
答言：「不知。」
He replied saying, “I do not know.”
女言：「目連！乘諸神通經百千劫，能知能見彼佛世界，無有是處。譬如一切竹葦叢林不可算數。過如是等諸佛世界，方乃有彼香象世界。」
She said, “Maudgalyāyana! Travel with [your] spiritual super powers for hundreds and thousands and kalpas, trying to know and see that Buddha’s world, which has no definite location. Just as all the grasses, reeds, bushes, and trees [in the world] are uncountable. Go beyond just as many Buddha worlds as this, then you will come to that Fragrant Elephant World."
爾時彼佛卷攝光明。既攝光已，香象世界及彼如來忽然不現。
Thereupon, that Buddha recoiled his light. When the light was gone, the Fragrant Elephant World and that Tathāgata disappeared.”
Mahākāśyapa
爾時尊者摩訶迦葉謂無畏言：「汝曾見彼香象世界及彼如來、應、正遍知耶？」
At that time, the Venerable Mahākāśyapa questioned Aśokadatta saying, “Did you see that Fragrant Elephant World and that Tathāgata, Worthy One, All-Knowing One?”
女即答言：「大迦葉！如來可見不？如佛所說，若以色見我，及以聲求我，彼盡行邪道，不能見如來。以諸如來體即是法身，佛法非可見聞，云何可知見？隨何方便眾生樂者，佛則示現無障礙身，住方便故。然大迦葉謂我言曰：『見彼世界及見彼佛等正覺不？』我見彼佛，非肉眼見，以非肉眼所覩色故。非天眼見，以無受故。非慧眼見，以離想故。非法眼見，離諸行故。非佛眼見，離識覩故。大迦葉！我見如來，亦如尊者迦葉所見，以滅無明愛見心故。大迦葉！我見彼佛，亦如尊者迦葉所見，又復亦見我我所等。」
She replied to him saying, “Mahākāśyapa! Can the Tathāgata be seen, or not? As the Buddha has said, ‘If I am seen by form, or if I am sought by sound, that is walking the wrong path, unable to see the Tathāgata’ (Vajra Sutra, Ch. 26). The substance of all Tathāgatas being the Dharma Body, Buddha Dharma is beyond vision and hearing. How could it be seen or known? In accord with whatever upāya is pleasing to sentient beings, the Buddha manifests unobstructed bodies and abides in upāya. Nonetheless, Mahākāśyapa, you said, ‘Did you see that Fragrant Elephant World and that Tathāgata, Worthy One, All-Knowing One, or not?’ I see the Buddha, but not with the physical eyes, because it is not a form to be seen with the physical eyes; Not with the Divine Eye, because it is un-sensible; Not with with with Wisdom Eye, because it is beyond perception; Not with the Dharma Eye, because it is beyond all conditioning; And not by the Buddha Eye, because it is beyond consciousness of sight (See ‘The Five Eyes’ section of the Vajra Sutra Ch. 18). Mahākāśyapa! I see that Tathāgata just as the Venerable Kāśyapa does - through the cessation of ignorance, craving, and views. Mahākāśyapa! I see that Buddha just as the Venerable Kāśyapa does - through the cessation of the view of an ‘I’ and a ‘mine.’”
迦葉言女：「若法永無，云何而起無明及愛及我我相？所有眾生不可見故。」
Kāśyapa asked the maiden, “As dharmas never exist, and since no sentient being can be seen, how do ignorance, craving, and the ‘I’ and 'mine' arise?”
女言：「大迦葉！如是一切諸法永無，彼云何見？」
She replied, “Mahākāśyapa! Just like the eternal non-existence of all dharmas, how is that seen?"
大迦葉言：「若一切佛法畢竟是無，云何可見？」
Mahākāśyapa replied, “As Buddha Dharma is ultimately nonexistent, how is anything seen?”
女言：「大迦葉！見諸佛法增長義不？」
The maiden replied, “Mahākāśyapa! Do you see the meaning in Buddha Dharma increasing, or not?”
大迦葉言：「我尚不知諸凡夫法，何況佛法。」
Mahākāśyapa replied, “I do not even know the dharmas of ordinary people. How could I know Buddha Dharma.”
無畏女言：「是故尊者大迦葉！彼法不成就，云何有斷續而不證者見？大迦葉！諸法永無，不可示現。是故大迦葉！一切法皆無。若法本無，云何可見彼清淨法界？大迦葉！若欲見淨如來，彼善男子善女人應淨自心。」
Aśokadatta replied, “Likewise, Venerable Mahākāśyapa! These dharmas are not produced. How can there by a cutting off of their continuity, and those not having realized come to see? Mahākāśyapa! All dharmas are nonexistent. They can never appear. For this reason, Mahākāśyapa! Each and every dharma is entirely not. As all dharmas are originally non-existent, how can there be a pure Dharmadhātu to be seen? Mahākāśyapa, if they want to see the pure Tathāgata, good men or good women should purify their own minds."
時大迦葉語無畏言：「云何善淨自心？」
Then, Mahākāśyapa questioned Aśokadatta saying, “How does one purify their own mind?”
女言：「大迦葉！如自身真如及一切法真如，若信彼者不作不失，如是見自心清淨故。」
The maiden replied, “Mahākāśyapa! Just as the Suchness of one’s body is the Suchness of all dharmas, if one has faith in that, nothing is done, nothing is lost. Thus, one sees the purity of one’s mind."
迦葉問言：「自心以何為體？」
Kāśyapa asked, “What is the substance of one’s mind?”
女言：「空為體。若證彼空信自身故，即信真如空，以一切法性寂靜故。」
The maiden replied, “Emptiness is the substance. If one realizes that emptiness, it is due to having faith in their own body, and that is to have faith in the emptiness of Suchness, because the nature of all dharmas is quiescent.
爾時尊者大迦葉語無畏女言：「汝從何佛聞如是法而得正見？如佛所說，發正見者有二因緣：從他聞法及內思惟。」
Thereupon, the Venerable Mahākāśyapa questioned Aśokadatta saying, “From what Buddha did you hear such Dharma, and thus attain the correct view? As the Buddha has said, ‘There are two ways to generate the correct view: hearing the Dharma from another, and realization from within.”
女言：「大迦葉！藉彼外聲、聞外聲故後內思惟。大迦葉！菩薩大士不假他說不假音聲，云何而言住於寂滅？」
The maiden replied, “Mahākāśyapa! Even if there were external sounds, and it was from hearing those external sounds, realization is from within. Mahākāśyapa! Bodhisattva-mahasattvas do not depend upon the words of another, nor do they depend upon sounds. How can it then be said that they abide in quiescent cessation?”
迦葉言女：「隨所聞法而觀察故，名為觀行。」時大迦葉復問女言：「菩薩云何內自思惟？」
Kāśyapa replied to the maiden, “Reflecting upon the Dharma as it was heard, this is called the practice of contemplation (vipaśyanā).” Then, Mahākāśyapa question the maiden saying, “How does the bodhisattva attain internal self-realization?”
女言：「大迦葉！若共諸菩薩說法同事而不起眾生相，菩薩如是內觀，是故名為成就內觀。大迦葉！一切諸法具足本際及中後際，以一切法真如體故，一切法現在真如體故。若是觀者，是菩薩名為成就內觀應知。」
The maiden replied, “Mahākāśyapa! If, together with other bodhisattvas, one engages in the same activities of teaching the Dharma, yet without giving rise to the characteristics of sentient beings, the bodhiattva internally contemplates like this. For this reason it is known as the accomplishment of internal contemplation. Mahākāśyapa! Each and every dharma is completely the past, present and future because all dharmas have Suchness as their very substance and are manifested in Suchness. One who contemplates this is a bodhisattva known as accomplished in internal contemplation. This you should know.”
迦葉言女：「云何安此諸法？」
Kāśyapa asked the maiden, “How does one find harmony with all these dharmas?”
女言：「大迦葉！如是應作，如彼真如見無縛無解。」
The maiden replied, “Mahākāśyapa! It should be done like this; seen like that Suchness, without attachment and without liberation.”
大迦葉言：「云何而見名曰正見？」
Mahākāśyapa asked, “What then is the view called the ‘correct view’?”
女言：「大迦葉！若離二邊見故，不作非不作，如是見而不見，是名正見。大迦葉！法者唯有名字，而離名字故，以永不證故。」
The maiden replied, “Mahākāśyapa! Since it is beyond the two extreme views, neither active nor inactive, a view like this, which is not a view, is called the correct view. Mahākāśyapa! ‘Dharma’ is only a word, and yet, because it transcends all words, it is not something ever realized.”
時大迦葉復問女言：「云何得自見？」
Then, Mahākāśyapa further inquired of the maiden asking, “How does one view the self?”
無畏女言：「如尊者大迦葉所見。」
Aśokadatta replied, “Just as the Venerable Mahākāśyapa views it.”
大迦葉言：「我不見自身及見我所。」
Mahākāśyapa replied, “I do not see a ‘me’ nor a ‘mine’.”
女語尊者大迦葉言：「應當如是見一切法，以無我我所故。」
The maiden spoke to the Venerable Mahākāśyapa saying, “You should know, all dharmas are seen like this, because they are without a ‘me’ or a ‘mine’.”
Subhūti
說此法時，尊者須菩提心大歡喜，語無畏女言：「善得大利而能成就如是辯才。」
When this Dharma was spoken, the Venerable Subhūti’s heart was delighted, and he spoke to Aśokadatta saying, “You have well attained great benefit, yet are accomplished in such eloquence (pratibhāna).”
時無畏女即語尊者須菩提言：「須菩提！法有可得有不可得，而可求耶？而語我言善得辯才。我有此辯，若我說無有所覺知若內若外，則有辯才。」
Then, Aśokadatta replied to the Venerable Subhūti saying, “Subhūti! Is there a dharma that can be attained or not attained, or that can be sought? Yet you speak to me about attaining eloquence. I would have this eloquence if I said there was nothing whatsoever awakened to, internally or externally, then this would be being eloquent.”
時須菩提即語女言：「汝何所證？何所得法而有如是快妙辯才？」
Then, Subhūti inquired of the maiden, asking, “What have you realized? What Dharma has been attained so that you have such ready, marvelous eloquence?”
女即答言：「不自知故，不從他知所得善法及不善法差別之相。如是知法，不見染淨、有漏無漏、有為無為、世間出世間及凡夫法，以不見故。以彼法體是佛佛法，而得佛法而不見佛。須菩提！若如是者，無所覺見，有此辯才。」
The maiden replied, saying, “Because I do not know of myself, it is not from others that the differentiation of the characteristics of wholesome dharmas and unwholesome dharmas is attained. Knowing dharmas in this way, I do not see impure or pure, with outflows or without outflows, conditioned or unconditioned, worldly, transcendent, or mundane dharmas. By not seeing, one attains the Buddha Dharma, yet without seeing a Buddha because the very substance of the Buddha is the Buddha Dharma. Subhūti! If one is so, without anything awakened to, they will have such eloquence.
須菩提言：「云何辯才？」
Subhūti asked, “What is eloquence?”
女言：「須菩提！如仁所得，如是除滅。」女語尊者舍利弗言：「如彼法體無聞無得而有所說。」女語尊者須菩提言：「法體可住不？復可增減不而能有此辯才？」
The maiden replied, “Subhūti! It is complete cessation, just as the Venerable has attained.” The maiden then addressed the Venerable Śāriputra saying, “Although dharmas are expressed, their substance is neither heard nor attained.” The maiden then addressed Subhūti saying, “Is the substance of dharmas able to abide, or not? Furthermore, is there increase or decrease, and if not, can there be this eloquence?”
時須菩提即語女言：「若證無漏，及法無有差別，及無辯說，以彼法體不可說故。」
Then, Subhūti immediately inquired of the maiden saying, “Since realization is without outflows, then dharmas are without differentiation, and there is no eloquence or speech because the substance of dharmas is inexpressible.”
女語尊者須菩提言：「於一切法云何而生如是念言？善得其利，得如是辯。」
The maiden spoke to the Venerable Subhūti saying, “All dharmas being so, why were you thinking and talking about the attainment of benefit and the attainment of eloquence?"
須菩提言女：「以得辯故說？為不得故說？」
Subhūti replied to the maiden, “Is it because you have attained eloquence that you ask this, or because you have not attained it that you say so?”
女語尊者須菩提言：「信如佛說，一切諸法如響不耶？」
The maiden replied to the Venerable Subhūti saying, “Do you believe, as the Buddha has said, that all dharmas are like echoes?”
須菩提言：「我信此事。」
Subhūti answered, “I believe this to be the case.”
女言：「影響為有辯才、無辯才耶？」
The maiden replied, “Do shadows and echoes have eloquence, or not?”
須菩提言：「以內聲故而有外響。」
Subhūti replied, “It is due to sound within that there are echoes outside.
女言須菩提：「以緣有聲而有彼響，彼響為有何性相耶？然彼響聲無有性相。何以故？若以緣生，彼無生義。」
The maiden said to Subhūti, “From the condition of there being a sound, there is an echo. Does that echo have a nature with characteristics? The sound and the echo are both without the characteristics of a nature. Why? Arising from conditions is the meaning of unarisen."
須菩提言：「一切法緣生。」
Subhūti said, “All dharmas arise from conditions.”
無畏女言：「一切諸法體性不生。」
Aśokadatta replied, “The substantive nature of all dharmas does not arise.”
須菩提言：「若一切法體性如是畢竟無者，云何如來作如是說，恒河沙等諸佛當成正覺。」
Subhūti replied, “If all dharmas are ultimately nonexistent in substance and nature, why does the Tathāgata talk about buddhas as numerous as the sands of the Ganges River attaining supreme enlightenment?"
女言：「法界為可生不？」
The maiden replied, “Can the Dharmadhātu arise, or not?”
須菩提言：「不可生也。」
Subhūti replied, “It cannot arise.”
無畏女言：「諸佛如來一切皆是法界性相。」
Subhūti said, “All buddhas, tathāgatas are, altogether, the characteristic of the nature of the Dharmadhātu.”
須菩提言：「不見一切諸法界也。」
Subhūti replied, “The entirety of the Dharmadhātu cannot be seen.”
無畏女言：「諸有所說言語無漏，而說恒河沙等諸佛當得正覺。此言何趣？何以故？法界不生不滅故。一切說非說，以畢竟淨故。以彼非事，不可言說，離於實際。」
Aśokadatta said, “The Buddha always teaches without outflows, yet speaks of buddhas as numerous as the sands of the Ganges River attaining supreme enlightenment. What does this mean? How is this so? Because the Dharmadhātu does not arise and does not cease, all speech is not speech, and is therefore ultimately pure. By its not occurring, it is inexpressible and beyond the limit of reality."
須菩提言：「汝甚奇哉，既是在家而能如是善巧說法，復有如是無盡辯才。」
Subhūti replied, “You are extraordinary! Although you reside at home, you are able to explain the Dharma very skillfully and have inexhaustible eloquence."
無畏女言：「須菩提！菩薩無有取以不取、聞以不聞、若在家若出家而有辯才。何以故？以心淨故而令智顯，以智顯故而顯辯才。」女語尊者須菩提言：「今可善說菩薩之行。」
Aśokadatta replied, “Subhūti! Bodhisattvas are without having attachments by not being attached, they learn by not learning, whether residing at home or leaving home, they have eloquence. Why? Because their minds are pure, wisdom thereby manifests, and by the manifestation of this wisdom, there appears eloquence.” The maiden spoke to the Venerable Subhūti saying, “I could now elaborate on the practices of a bodhisattva.”
須菩提言：「汝說我聽」
Subhūti replied, “Speak, and I will listen.”
無畏女言：「須菩提！菩薩成就八種法行故，不得言在家出家。何等八法？須菩提！一者菩薩得身清淨定信菩提；二者成就大慈大悲而不捨眾生；三者成就大慈悲故善巧世間一切諸事；四者能捨身命分及成就方便善巧；五者善巧無量發願；六者成就般若波羅蜜行，離一切見故；七者大勇猛精進，以修諸善業而無厭足故；八者得無障智，以得無生法忍故。須菩提！菩薩成就如是八法，故不得言在家出家，隨何威儀住菩提中無有障礙。」
Aśokadatta said, “Subhūti! Because bodhisattvas accomplish the practice of eight kinds of dharmas, they cannot be said to abide at home or to have left home. What are these eight dharmas? 1) Bodhisattvas attain purity of body, and deep faith in bodhi, 2) They develop great kindness and great compassion, and never forsake any sentient being, 3) They master all worldly affairs because of great kindness and compassion, 4) They are able to give up life and limb and achieve skillful upāya, 5) They can generate immeasurable vows, 6) They accomplish practice of prajñāpāramitā and become detached from all views, 7) They have great courage and vigor to cultivate good karmas without satiation; and 8) they acquire unhindered wisdom as a result of attaining the patient tolerance of the nonarising of dharmas. Subhūti! Bodhisattvas achieve these eight things, therefore they cannot be said to abide at home or to have left home. They abide within bodhi, without hindrance, in all forms of comportment"
Rāhula
爾時尊者羅睺羅語無畏女言：「此言乃是不淨言說。汝蹈寶屐復坐高床，而能如是共諸聲聞往復論義。汝豈不聞，為不病者不得說法，及不得為高床座人而說法耶？」
At that time, the Venerable Rāhula spoke to the maiden Aśokadatta saying, “This discourse is not pure discourse. You wear jeweled shoes and sit on a high couch while discussing the Dharma with these śrāvakas. Have you not heard that one should not explain the Dharma to those who are not sick while sitting on a high couch?"
時無畏女即語尊者羅睺羅言：「頗如實知淨不淨耶？尊者羅睺羅！是世間淨不？」
Then, the maiden Aśokadatta immediately replied to the Venerable Rāhula saying, “Do you really know what pure and impure are? Venerable Rāhula! Is the world pure, or not?"
羅睺羅言：「無淨不淨。」
Rāhula replied, “It is neither pure nor impure.”
「無畏女言，如來制戒，隨而受行。而犯彼戒，為淨不淨？若復有人不犯彼戒，非淨不淨？」
“Aśokadatta! Those who accept and practice the precepts set forth by the Tathāgata and then transgress against them can be said to be pure or impure, but those who never transgress against the precepts are neither pure nor impure."
無畏女言：「且止且止，勿作是說。若如說法、若如制戒而修行者，彼說不淨。羅睺羅！以彼證得無漏法故，彼則無有犯。以不犯，彼亦無有淨與不淨。何以故？以諸聲聞過諸說法、過諸制戒，如來為諸聲聞學者來於三界為彼故說。而彼聲聞已過三界，以是義故說過不過。諸界如是，以彼不能覺知戒故說淨不淨。而虛空者唯有言說、唯智力見，是故得說淨不淨也。」
Aśokadatta said: "Stop, stop, do not say such things. If the Dharma is as you say, and one practices according to the established precepts, that kind of talk is impure. Rāhula! As there is the realization of the Dharma without outflows, there is nothing to violate. Since there is no violation, there is also no pure or impure. Why? Because śrāvakas (’those who hear’) transcend all teachings and precepts. The Tathāgata taught these for the sake of śrāvaka students who come to be in the three realms. But those śrāvakas have already transcended the three realms, and for this reason there is talk of transcending and not transcending. All realms are so, for those unable to awaken to and know the precepts, pure and impure are spoken of. As for emptiness, it is only words and seen only through the power of wisdom, therefore pure and impure can be spoken of.”
羅睺羅言：「淨與不淨有何差別？」
Rāhula replied, “What’s the difference between pure and impure?”
無畏女言：「譬如真金遠離諸垢，作莊嚴具及不作者，色何差別？」
Aśokadatta said, “Just like a piece of real gold, without any blemish. If it is used to make an adornment, or if it is not used to make one, is there any difference in the color?
羅睺羅言：「無有差別。」
Rāhula replied, “There is no difference.”
無畏女言：「淨與不淨唯有名字以為差別，無餘差別。何以故？一切法性離一切垢、無染無著。」女語尊者羅睺羅言：「坐高廣床不應說法。一切菩薩坐於草敷勝坐高床，勝於聲聞在於梵天。」
Aśokadatta said, “Pure and impure are just words used to differentiate, without any real difference. How so? The nature of all dharmas is beyond all blemishes, without defilement and without attachment.” The maiden addressed the Venerable Rāhula saying, “You said, one should not explain the Dharma sitting on a high chair. Bodhisattvas sit upon grass seats, surpassing all the śrāvakas sitting in the Brahma Heaven."
羅睺羅言：「以何義故？」女言：「羅雲！頗見菩薩坐於何座而得菩提？」
Rāhula replied, “What do you mean?” And the maiden replied, “Rāhula! What kind of seat have you seen bodhisattvas sit upon and attain bodhi?
羅睺羅言：「坐於草座。」
Rāhula replied, “They sit on grass seats.”
女言：「菩薩坐於草座，所有三千大千世界釋梵護世四天王等，及餘天子，乃至阿迦尼吒天等，悉來禮拜合十指爪掌，至菩薩所禮菩薩足。」
The maiden replied, “When Bodhisattvas sit upon a grass seat, Śakra, Brahma, the four deva guardian kings, and other devas within the Three Thousand Great Thousand world-system , including the gods of Akaniṣṭhā Heaven, all come to pay homage with their palms joined; they come and bow with their heads at the bodhisattvas’ feet."
羅睺羅言：「如是如是。」
Rāhula replied, “So it is, so it is!”
時無畏女問羅雲言：「成就如是法，菩薩而坐草座，勝於坐彼高廣大床，及勝聲聞在於梵天。」
Then the maiden Aśokadatta questioned Rāhula saying, “Accomplishing Dharma such as this, bodhisattvas, while sitting upon a grass seat, surpasses others sitting on high, broad couches, and surpasses śrāvakas in the Brahma Heaven,"
爾時阿闍世王語無畏女言：「汝可不知此是釋迦如來之子，於學戒中最為第一耶？」
At that time King Ajātaśatru spoke to Aśokadatta saying, “Do you not know that this is the son of Śākyamuni Tathāgata, and that he is foremost in the study of discipline?"
時無畏女語父王言：「且止大王！勿作是說，言羅睺羅是如來子。大王！頗見頗聞以不？師子之王生野干不？」
Then, the maiden Aśokadatta addressed her father saying, “Your Majesty, stop! Do not say this, that Rāhula is the Tathāgata’s son. Have you ever seen or heard of a lion giving birth to a jackal?
王言：「不見。」
The King replied, “I have not seen that.”
女言：「大王！頗見頗聞，轉輪聖王禮敬諸餘小王以不？」
The maiden said, “Your Majesty! Have you ever seen or heard of a wheel-turning sage king paying homage to minor kings?"
答言：「不見。」
He replied saying, “I have not see that.”
女言：「大王！如是如來師子之王，轉大法輪聲聞圍遶。大王！若依王法而說，何者是為如來真子？則應答言諸菩薩是。是故大王！不得說言，如來有子、如來無子。若說如來有真子者，應言若發阿耨多羅三藐三菩提心者是如來子。」說此法門時，阿闍世王宮內二萬諸女發菩提心。二萬天子滿足彼法，聞此女師子吼已發菩提心。
The maiden replied, “Your Majesty! The Tathāgata, just like the king of lions, turns the great Dharma wheel with śrāvakas gathered around him. Your Majesty! Based on what the King of the Dharma has said, who are the true children of the Tathāgata? It should be said, that bodhisattvas are. For this reason, your Majesty! Do not say that the Tathāgata has a son, or that the Tathāgata does not have a son. If one says that the Tathāgata has a true child, it should be said that one who generates anuttara-samyak-saṃbodhi citta is a child of the Tathāgata.”
When this Dharma Door had been spoken, twenty thousand ladies in the palace of King Ajātaśatru generated bodhicitta. Twenty thousand gods who were satisfied with the Dharma, and upon hearing the maiden make the lions roar, they also generated bodhicitta.”
王復語言：「此是過去未來現在諸佛之子，離諸煩惱學聲聞戒，云何真子？」爾時彼諸天子以花散佛遍王舍城，以為供養無畏女故。
The King went on to say, “These are children of the past, present, and future Buddhas, transcending all afflictions studying the śrāvaka precepts. How can they be true children?” Thereupon, the devas scattered flowers around the Buddha and all over the city of Rājagṛha as an offering to the maiden Aśokadatta.
時無畏女下彼床已，然後禮敬諸大聲聞，而施種種微妙飲食，若舐若嗅若唼，如法供養。彼諸聲聞供養已訖，作如是言：「不審尊者諸大聲聞，何故晨朝離如來所而來至此？應聽法已然後乞食。尊者且去，我正爾間須臾到彼。」無畏德女於晨朝時，共阿闍世王并女之母，及王舍城無量人眾導從圍遶，至如來所禮如來足，却坐一面。彼諸聲聞亦至佛所，禮佛足已却坐一面。
Then, Aśokadatta stepped down from her couch and paid homage to the great śrāvakas, and gave them various kinds of delicious, fragrant food and drink as offerings, all according to the rules. After making offerings to the śrāvakas, she said, "I do not know why you venerable, great śrāvakas left the Tathāgata and came here so early in the morning. You should go out to beg for food only after hearing the Dharma explained. Venerables, please go back. I shall be there in a moment (kṣaṇa)."
Then, in the morning, the maiden Aśokadatta, together with her royal father and mother and surrounded by countless people of Rājagṛha, went to see the Tathāgata. They all bowed with their heads at the Tathāgata's feet and sat down to one side. The śrāvakas also returned to where the Buddha was, bowed with their heads at the Buddha's feet, and sat down to one side.
爾時尊者舍利弗白佛言：「世尊！此無畏德女，如是奇哉，得大福利。」
At that time, the Venerable Śāriputra addressed the Buddha saying, “World-Honored One! This maiden Aśokadatta is extraordinary, and she has acquired many blessings and great benefits.”
佛語尊者舍利弗言：「此無畏女已於過去九十億佛發菩提心，於彼佛所種諸善根，為求無上佛菩提故。」
The Buddha replied to the Venerable Śāriputra saying, “This maiden Aśokadatta has already generated bodhicitta and planted good roots in the presence of ninety million past buddhas in order to seek the supreme enlightenment of the Buddha.”
舍利弗言：「世尊！此女能轉女身不耶？」
Śāriputra replied, “World-Honored One! Is this maiden able to transform her female body?”
佛言：「舍利弗！汝見彼女，豈是女耶？汝今不應作如是見。何以故？以是菩薩發願力故，示現女身為度眾生。」
The Buddha said, “Śāriputra! When you see that maiden, do you see a female? You should not have this view. Why? It is because this bodhisattva has generated such will (’vow’) power, that she now manifests the appearance of a female body in order to rescue sentient beings.”
於是無畏德女作是誓言：「若一切法非男非女，令我今者現丈夫身，令一切大眾皆悉覩見。」說此語已，即滅女身現丈夫身，昇於虛空高七多羅樹，住而不下。
Thereupon, Aśokadatta made this declaration, "If all dharmas are neither masculine nor feminine, may I now appear in the body of a puruṣa (’a great man’) in full view of all the people here." When she said this, her female body disappeared and she appeared in the body of a puruṣa, then ascended in midair to a height of seven palm trees, and abided there without coming down.
爾時世尊即語尊者舍利弗言：「汝舍利弗！見彼無畏德菩薩不？在於虛空住而不下。」
At that time, the World-Honored One asked the Venerable Śāriputra, "Śāriputra! Do you see Bodhisattva Aśokadatta abiding in midair without coming down?”
舍利弗言：「已見。世尊！」
Śāriputra replied, “I see her, World-Honored One!”
佛言：「舍利弗！此無畏德菩薩復過七千阿僧祇劫得成正覺，號曰離垢如來、應、正遍知。彼佛世界名曰光明。佛壽百劫，正法十劫。純菩薩僧，三萬不退轉菩薩。彼佛世界淨琉璃地，八道莊嚴蓮花所覆，無有一切諸惡道名，天人充滿。舍利弗！如兜率天受微妙樂及勝法味，彼諸天子受如是樂。」
The Buddha said, “Śāriputra! This Bodhisattva Aśokadatta will attain correct enlightenment after seven thousand asaṃkhyeyas of kalpas, and will be named Vimalā (’Stainless’) Tathāgata, Worthy One, All-Knowing One. That Buddha’s world will be called Brilliant, and that Buddha’s life span will be one hundred kalpas and the correct Dharma will prevail for ten kalpas. They will have an assembly of thirty thousand pure monastic Bodhisattvas, all of whom will reach the stage of nonregression. The ground of that Buddha world will be made of lapis lazuli and adorned by eight rows of magnificent lotus flowers. The names of the evil rebirth destinies will be unknown there, and the world will be full of gods. Śāriputra! Those gods will enjoy wonderful pleasures and the flavor of the supreme Dharma, as do the gods in Tuṣita Heaven."
爾時無畏德菩薩母號日月光，與阿闍世王俱，合十指爪掌往至佛所，白言：「世尊！我得大利，我於九月懷娠此子，然此善男子今作如是大師子吼。我今迴此善根向阿耨多羅三藐三菩提，過此已後於彼離垢光世界而成無上正真正覺。」
At that time, Aśokadatta Bodhisattvas mother, called Moonlight, together with King Ajātaśatru, clasping all ten fingers together with palms joined approached the Buddha and addressed him saying, “World-Honored One! I have gained great benefit. I was pregnant with this child for nine months, and now this good son makes the lion's roar. I now transfer my good roots to the anuttara-samyak-saṃbodhi so that I may attain supreme, correct enlightenment in the Brilliant World of Vimalā Tathāgata in the future."
於是佛告尊者舍利弗言：「舍利弗！汝今見不？」
Thereupon, the Buddha asked the Venerable Śāriputra, “Śāriputra! Did you see this?”
答言：「已見。」
He replied saying, “I saw it.”
佛言：「舍利弗！此月光女捨是身已，生忉利天，號曰光明增上天子。若彌勒菩薩得菩提時，是彼見王上足之子，於彼供養彌勒佛已便即出家。彼見王子於彌勒佛所說之法，初中後說盡能憶持。次第皆見賢劫諸佛，悉得供養。如是漸次供養佛已，然後於彼離垢如來得菩提時得作大王，具足七寶，號曰持地。彼見王子供養如是諸如來已，亦乃得成阿耨多羅三藐三菩提，號曰遍光如來、應、正遍知，具足成就，佛之世界如上所說。」
The Buddha said, “Śāriputra! This woman, Moonlight, upon relinquishing her body, will be reborn in the Heaven of the Thirty-Three and will be named Light Outshinning the Devas. When Bodhisattva Maitreya attains bodhi, she will be the eldest, most prominent son of King Other View. As prince he will make offerings to Maitreya Buddha, will renounce the household life, and be able to remember and practice the Dharma taught by Maitreya Buddha from beginning to end. He will see all the Buddhas of the Worthy Kalpa and make offerings to them one by one. Then, when that Vimalā Tathāgata attains bodhi, the deva Light Outshining will be an emperor possessing the seven treasures, named Holder of the Earth. After he makes offerings to the Tathāgatas, he will also attain anuttara-samyak-saṃbodhi and be named Universal Light Tathāgata, Worthy One, All-Knowing One. He will establish a Buddha-land exactly like that mentioned before."
爾時月光夫人歡喜踊躍，即脫價直百千兩金妙寶瓔珞而供養佛。語大王已，受五百正戒具修梵行。
Thereupon, Queen Moonlight was overwhelmed with joy. She took off her exquisite necklace of precious stones, which cost hundreds of thousands in gold, and offered it to the Buddha. With the king's permission, she received the five hundred correct precepts and began to practice brahmacarya.
爾時無畏德菩薩在如來前作如是言：「以此誓願因緣力故，令我未來得菩提時，諸菩薩亦皆被法服。一切化生，以此誓願因緣故，願令如來猶如年少八臘比丘。」無畏德菩薩如是現身說此語已，被正法服，即成比丘，具足威儀。
At that time, Aśokadatta Bodhisattva, in front of the Buddha, said, “Due to the power of this declaration, when I attain bodhi in the future, may bodhisattvas be reborn by transformation wearing monastic robes. May the Tathāgata, because of my vow, now give me the appearance of a young bhikṣu ordained for eight years!" Immediately after Aśokadatta Bodhisattva uttered these words, she changed into a fully dignified bhikṣu dressed in a monastic robes.
爾時無畏德菩薩語自父王阿闍世言：「大王！一切諸法皆如是。」即時忽化生相，離諸分別所起之相，無諸顛倒。「大王！還即此時復現女身。王見不也？」
Thereupon, Aśokadatta Bodhisattva said to her father, King Ajātaśatru, "Your Majesty! All dharmas are like this.” Then, she suddenly changed back to her original appearance, beyond all discrimination of forms, without any inverted thoughts. “Your Majesty! I have revealed myself again in a female body. Does Your Majesty see, or not?"
王言：「已見。而我非以色身相見。我今現見比丘身已，復見女身。」
The King replied, “I see. However, I do not see you by the characteristics of bodily form. I have seen you now appear in the body of a bhikṣu and I’ve seen you in a female body.”
佛問王言：「何者是實？大王！應當作如是學，住一切法中，正見一切。亦生煩惱所燒故，以不達法力故。以不達故，於非疑處而生疑悔。當應數數親近如來及文殊師利童子菩薩，以彼菩薩威德力故，而令大王得受悔過。」
The Buddha asked the King, “Which is the true one? Your Majesty! You should study like this - abiding within all dharmas, one correctly sees everything. Sentient beings are burning with afflictions because they do not understand the power of Dharma. Not understanding the power of Dharma, they doubt what should not be doubted. Therefore, you should stay close to the Tathāgata and the youthful Bodhisattva Mañjuśrī, because the awe-inspiring power of that Bodhisattva's virtue will enable Your Majesty to repent your misdeeds."
爾時世尊告阿難言：「汝受持此無畏德菩薩受記法門，讀誦勿忘。阿難！若有善男子善女人等，具足七寶施滿三千大千世界諸佛如來。若復有人能受持此無畏德菩薩受記法門，一句一偈聞已受持，得福過彼，何況具足若讀若誦、廣為人說、如法修行。」
Then, the Buddha told Ānanda, "You should receive and remember this Dharma Door of the prophecy of Bodhisattva Aśokadatta's Attainment of Buddhahood. Read and recite it and do not forget it. Ānanda! If a good man or a good woman were to give to the Buddhas enough of the seven treasures to fill a Three Thousand Great Thousand world-system; and someone else were to receive and remember this Dharma Door of the prophecy of Bodhisattva Aśokadatta's Attainment of Buddhahood, even just one sentence or stanza, that persons merit would surpass the former. How much more so those who read and recite it entirely, explain it widely to others, and practice it as taught."
如來說此無畏德菩薩受記法門時，月光夫人無畏德母，并諸天、龍、阿修羅等，聞佛說已，皆大歡喜，信受奉行。
When the Tathāgata had spoken this Dharma Door of the Prophecy of Bodhisattva Aśokadatta's Attainment of Buddhahood, Queen Moonlight, Aśokadatta's mother; and all the gods, nagas, asuras, and so forth were jubilant over the Buddha's teaching. They accepted it with faith and began to practice it with veneration.