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Aśokadatta Sutra (Dharmarakṣa Translation)

佛說阿闍貰王女阿術達菩薩經

No. 337 [No. 310(32)]

西晉月氏國三藏竺法護譯

Translated by Dharmarakṣa, Tripiṭaka Master from the country of Yuezhi, during the Western Jin dynasty.

聞如是:

Thus have I heard:

一時佛在羅閱祇耆闍崛山中,與摩訶比丘僧五百人、菩薩八千——一一尊復尊,悉得陀憐尼法,在所聞知,如大海無所罣礙,悉得五旬,深入微妙漚和拘舍羅,總持空法藏門,不捨志意,行無色想,從法行無所歸依、亦不造行,說經法無所著,為一切故自觀本法,以得忍,凡行十事。

At that time, the Buddha was at Mount Gṛdhrakūṭa in Rājagṛha, together with five hundred great bhikṣus and eight thousand bodhisattvas — each one more venerable than the next. They had all attained dhāraṇī dharmas, understood whatever they heard, were unobstructed like the great ocean, had all attained the five aggregates, deeply entered the subtle upāya-kauśalya (skillful means), maintained the treasury of emptiness dharma-doors, did not abandon their resolve, practiced without form-perception, followed the dharma without taking refuge and without fabricating actions, taught the dharma without attachment, observed the fundamental dharma for the sake of all beings, attained patience, and practiced the ten matters.

是時,有菩薩名須彌山、復有菩薩名大須彌山、復有菩薩名須彌山頂、復有菩薩名師子、復有菩薩名和呵未、復有菩薩名常舉手、復有菩薩名常下手、復有菩薩名常精進行、復有菩薩名常歡喜、復有菩薩名常憂念一切人、復有菩薩名珍寶念、復有菩薩名珍寶手、復有菩薩名寶印手、復有菩薩名執御、復有菩薩名大御、復有菩薩名常持至誠、復有菩薩名彌勒,如是等十七人。颰陀和等八人,皆如颰陀和類:颰陀和菩薩、寶滿菩薩、憍曰兜菩薩、因提達菩薩、和倫調菩薩、常念菩薩、念益於世間菩薩、增益世間功德菩薩,如是等八人。

At that time, there were bodhisattvas named Mount Sumeru, Great Mount Sumeru, Summit of Mount Sumeru, Lion, Vahami, Always Raising Hand, Always Lowering Hand, Always Practicing Diligently, Always Joyful, Always Mindful of All Beings, Precious Thought, Precious Hand, Jewel-Seal Hand, Charioteer, Great Charioteer, Always Maintaining Sincerity, and Maitreya - these seventeen persons. And there were eight persons like Bhadrapāla: Bodhisattva Bhadrapāla, Bodhisattva Ratnapūrṇa, Bodhisattva Gautama, Bodhisattva Indradatta, Bodhisattva Varuṇadeva, Bodhisattva Constant Mindfulness, Bodhisattva Mindful of Benefiting the World, and Bodhisattva Increasing Worldly Merit - these eight persons.

爾時,佛與八千菩薩俱,在羅閱祇去城不遠,為國王大臣所敬偶、所遵奉、所稱譽、視若如父,婆羅門、迦羅越所尊重。

At that time, the Buddha was together with eight thousand bodhisattvas, not far from the city of Rājagṛha. He was respected, revered, praised, and regarded as a father by the king's ministers, and was honored by brahmins and merchants.

爾時,佛於無央數大眾中說經法——所說上語亦善、中語亦善、下語亦善——所說莫不開發,上、中、下皆曉了,悉具足、無沾污,精進無量。

At that time, the Buddha taught the Dharma to countless assemblies—his words were excellent in the beginning, excellent in the middle, and excellent in the end—everything he taught was illuminating, understood by all levels of practitioners, complete, untainted, and of immeasurable virya.

於時舍利弗、摩訶目揵連、摩訶迦葉、須菩提、邠耨、羅云、䗍越、安波臾、憂波離、阿難,如是復異方不可計是輩大比丘僧不可計,平旦正衣服,持鉢入羅閱大城分衛。

t that time, Śāriputra, Mahāmaudgalyāyana, Mahākāśyapa, Subhūti, Piṇḍola, Rāhula, Revata, Ambāyu, Upāli, Ānanda, and countless other great bhikṣus from other directions, adjusted their robes in the morning and took their alms bowls into the great city of Rājagṛha for alms.

是尊比丘詣城中,順街里行分衛,次至王阿闍貰宮,宮人、官屬俱一處,默然從乞匃。

These venerable bhikṣus went into the city, following the streets for alms, and arrived at King Ajātaśatru's palace. The palace people and officials were gathered in one place, and they silently begged for alms.

是時,王阿闍貰有女名阿術達(漢言無愁憂),年十二,端正好潔,光色第一——於前世佛所作功德有神猛之行,供養無央數佛,於阿耨多羅三耶三菩心不轉——於父王正殿金床上坐安。

At that time, King Ajātaśatru had a daughter named Aśokadatta (which means "Free from Sorrow"), who was twelve years old, beautiful and pure, of supreme radiance—in previous lives she had performed powerful meritorious deeds before Buddhas, made offerings to countless Buddhas, and her anuttarā-samyak-saṃbodhi mind never wavered—she was seated comfortably on a golden throne in her father's main hall.

無愁憂見此尊比丘,不轉於父王正殿,今來於坐不起、不迎、不為作禮、亦不請令坐、亦不與分衛具。諸尊比丘亦默然觀此女。

When Aśokadatta saw these venerable bhikṣus, she remained on her father's royal throne and did not rise, welcome them, pay homage, invite them to sit, or offer them alms. The venerable bhikṣus silently observed this girl.

是王阿闍貰見女無愁憂不恭敬禮是尊比丘,王顧謂女:「汝不知耶?是怛薩阿竭、阿羅呵、三耶三佛尊比丘,以得阿羅漢,無所復畏,所作事勝,以棄重擔,生死以斷,深入微妙。其供養是者福不可量,為師、為父,慈念興福施於一切。汝見何故於坐不起,默而視之?汝有何異利,不禮此上尊?」

When King Ajātaśatru saw that his daughter Aśokadatta did not respectfully greet these venerable bhikṣus, the king turned to his daughter and said, "Do you not know? These are venerable bhikṣus of the Tathāgata, Arhat, Samyak-saṃbuddha, who have attained arhatship, are free from fear, have accomplished great deeds, cast off heavy burdens, severed birth and death, and deeply entered the subtle and profound. The merit of making offerings to them is immeasurable. They are teachers and fathers, who with compassion bring forth merit and benefit for all. Why do you not rise from your seat when you see them, but simply sit silently watching? What different advantage do you have, that you do not pay respects to these great worthies?"

女無愁憂白言:「王曾見師子當為小小禽獸作禮、迎、逆坐不?」

The maiden Aśokadatta said to the king: "Have you ever seen a lion bow to, welcome, or offer a seat to small birds and beasts?"

王答女言:「不見。」

The king replied: "No."

女復白:「王曾聞遮迦越王當為小國王起、迎逆作禮、共坐不?釋提桓因寧為諸天起、迎逆作禮不?梵三鉢寧禮諸梵不?」

The maiden continued: "Have you ever heard of a cakravartin king rising, welcoming, bowing to, or sharing his seat with minor kings? Does Śakra rise, welcome, and bow to other devas? Does Brahmā bow to other Brahmas?"

答言:「不見。」

He answered: "No."

女復白:「王曾見大海神為小小陂池、溝渠、泉流作禮不?須彌山寧為眾小山作禮不?日、月之光明與螢火之明等不?」

The maiden further said, "Have you ever seen the sea god bow to small ponds, ditches, and springs? Does Mount Sumeru bow to lesser mountains? Is the light of the sun and moon equal to that of fireflies?"

女復言:「如是,大王!發意求阿耨多羅三耶三菩心,欲度一切、被僧那僧涅之大鎧、持大悲大哀、如師子吼,云何當為恐畏比丘而無大悲、大慈、大哀、離師子吼中?云何當禮信歡喜?王曾見大法王轉經論,教一切令發阿耨多羅三耶三菩心,當為是比丘少智者恭敬作禮不?」

She further said: "Thus, Great King! One who generates the aspiration for anuttarā-samyak-saṃbodhi mind, wishing to liberate all beings, wearing the great armor of saṃnāha-saṃnaddha, possessing great compassion and sympathy, roaring like a lion - how could such a one bow to fearful bhikṣus who lack great compassion, great loving-kindness, great sympathy, and are far from the lion's roar? How could one pay respects with faith and joy? Have you seen the great Dharma King turn the wheel of sutras and treatises, teaching all to generate the anuttarā-samyak-saṃbodhi mind - should one bow respectfully to these bhikṣus of little wisdom?"

女白王:「如大海水,不可量、不可度、不可見邊際。大智若此,猶復受泉流?如牛迹中水自謂以滿足,寧可方之於大海?是畏生死比丘志在滅度,發阿耨多羅三藐三菩心,寧當迎逆作禮不?王曾見大智——如須彌山最尊高——怛薩阿竭法為尊雄,豈況智如芥子比丘迎、逆作禮不?王寧見日、月光,其明所照不可計量,怛薩阿竭法光明、智慧、功德、名聞過是千億萬倍,寧比螢火之明自照其身,不及一切人?志小比丘自度其身,大智之法明於三界,寧迎逆作禮?」

The maiden said to the king, "The great ocean's waters cannot be measured, fathomed, or their boundaries seen. How can great wisdom receive spring water? Like water in a cattle's footprint considering itself full - how can it be compared to the great ocean? These bhikṣus who fear birth and death aim for extinction. When one generates the anuttarā-samyak-saṃbodhi mind, should one rise and bow to them? Have you seen great wisdom - like Mount Sumeru supremely high - the Tathāgata's Dharma is most excellent, how much less should one welcome and bow to bhikṣus whose wisdom is like a mustard seed? Have you seen the light of the sun and moon, whose radiance is immeasurable - the Tathāgata's Dharma light, wisdom, merit and renown surpass this by billions and billions of times - how can it be compared to fireflies' light that only illuminates themselves and does not reach others? Small-minded bhikṣus only liberate themselves, while the Dharma of great wisdom illuminates the three realms - should one rise and bow to them?"

女白王:「佛般泥洹後,尚不為是輩比丘作禮,何況佛今現在而為法則?所以者何?禮彼比丘為習此法,其親近三耶三佛法、得三耶三菩行。」

The maiden said to the king: "Even after the Buddha's parinirvāṇa, one should not bow to such bhikṣus, how much less so when the Buddha is present to set the standard? Why? Bowing to those bhikṣus is practicing their dharma, which draws near to the samyak-saṃbuddha's dharma and attains samyak-saṃbodhi practice."

王告女:「無愁憂!汝有觝突之心,見是大比丘不恭敬迎逆,以坐席為賓主,而廣引眾喻不念設飯食。汝何志求?」

The king said to the maiden, "Aśokadatta! You have a defiant heart, seeing these great bhikṣus but not respectfully welcoming them, treating the seating arrangements as host and guest, broadly citing various analogies while not thinking to offer them food. What is your aspiration?"

女白王:「大王寧有觝突之心耶?」

The maiden said to the king: "Great King, do you have a defiant heart?"

女謂王言:「王何故見國中羸劣、下賤、乞匃者不為作禮?」

The maiden said to the king: "Why do you not bow to the weak, lowly, and begging people in your country?"

王答女言:「不爾,此非吾類。」

The king replied to the maiden: "No, they are not of my kind."

女答王:「亦如是,王!發意菩薩,聲聞、辟支佛非其類。」

The maiden answered the king: "It is just like this, King! The bodhisattvas who generate the aspiration are not of the same kind as śrāvakas and pratyekabuddhas."

王告女:「吾聞行菩薩法悉棄強梁、瞋恚之心,以調順軟弱,為一切人下屈,汝豈無軟弱之心?」

The king said to the maiden, "I have heard that those who practice the bodhisattva path abandon arrogance and anger, cultivate gentleness and humility, and humble themselves before all people. Do you not have a gentle heart?"

女白王言:「世間人愚癡、常懷毒惡之心故,菩薩摩訶薩以慈悲護彼人,欲除眾毒故。此大比丘諸垢以除,是輩比丘見善無所增、見惡亦不減。」

The maiden replied to the king, "Because worldly people are foolish and constantly harbor poisonous and evil thoughts, the bodhisattva mahāsattvas protect them with compassion, wishing to eliminate all poisons. These great bhikṣus have eliminated their defilements, but these bhikṣus neither increase in seeing good nor decrease in seeing evil."

女白王:「當來十方佛設為是比丘等說深妙之法,不能復增精進。所以者何?用閉塞生死道故。譬以瓶盛滿水置露地,天雨,瓶中一渧不受、渧亦不得入。所以者何?其瓶以滿故。」

The maiden said to the king: "Even if the Buddhas of the ten directions were to teach profound and wondrous dharma to these bhikṣus, they could not increase their diligence. Why? Because they have blocked the path of birth and death. It is like placing a full water vessel in the open - when it rains, not a single drop can be received or enter. Why? Because the vessel is already full."

女白王:「是比丘等如是,若十方佛為現神足變化、說經法,不能逮及如來三昧,於功德無所增益。」

The maiden said to the king: "These bhikṣus are like this - even if the Buddhas of the ten directions were to display supernatural transformations and teach the dharma, they could not attain the Tathāgata's samādhi, and would gain no increase in merit."

女白王:「譬如大海,萬水四流皆歸于海。所以者何?其海廣長,所受不可計量。如是,大王!菩薩摩訶薩說經法當作是見,多所饒益、發摩訶衍心、多所容受。所以者何?菩薩摩訶薩器所受不可計、不可數、不可量。」

The maiden said to the king: "It is like the great ocean, into which the myriad waters and four streams all flow. Why? Because the ocean is vast and long, and what it can receive is immeasurable. Thus, Great King! When bodhisattva mahāsattvas teach the dharma, they should have this view - benefiting many, generating the mahāyāna mind, and having great capacity. Why? Because the vessel of the bodhisattva mahāsattva cannot be calculated, counted, or measured."

是時,女無愁憂為王阿闍貰說偈言:

At that time, the maiden Aśokadatta spoke these verses to King Ajātaśatru:

無愁憂以名得,   為王阿闍貰女。 有五百比丘來,   我不為起作禮。

I am named Aśokadatta, The daughter of King Ajātaśatru. Five hundred bhikṣus came, But I did not rise to pay homage.

應時為王所呵:   『不恭敬比丘僧。』 我不知是福地,   佛子離彼中迹。

At once the king rebuked me: "You show no respect to the bhikṣu sangha." I do not recognize this as a field of merit, The Buddha's children have left these tracks behind.

無憂愁誦偈言,   聽我說至誠言。 見比丘不為起,   意不生欲作禮。

Aśokadatta recites these verses, Listen to my sincere words. Seeing the bhikṣus, I did not rise, My mind did not wish to pay homage.

人欲乘船入海,   取一錢破百分, 百分中取一分,   入法海還為取。

Like one who wishes to sail the ocean, But takes only one coin from a hundred parts, Taking just one part from a hundred parts, Entering the Dharma ocean yet taking so little.

若有人從王乞,   若飛行遮迦越, 乞匃者求一錢,   為不足從王乞。

If someone begs from the king, Even if it's a flying cakravartin, A beggar asking for one coin Is insufficient to ask from the king.

智慧者令王喜,   從王乞千億寶, 願施貧使安隱,   如是人為曉了。

The wise one makes the king rejoice, Asking the king for billions in treasure, Wishing to give to the poor for their peace - Such a person truly understands.

譬如人求賤寶,   如是人為不黠; 聲聞法亦如是,   入海寶自取少。

Like one who seeks cheap treasures, Such a person lacks wisdom; The śrāvaka dharma is like this, Entering the sea of treasures but taking little.

譬如人財為富,   菩薩黠為珍寶, 願供養於法王,   自致佛度人民。

Like one who becomes wealthy through riches, The wise bodhisattva becomes a precious jewel, Wishing to make offerings to the Dharma King, Attaining Buddhahood to liberate people.

譬如醫自治身,   不能愈一切人; 若有醫多治人,   是乃為名醫師。

Like a doctor who only heals himself, Unable to cure all people; But if there's a doctor who heals many, That one is called a great physician.

發意者智慧師,   自脫身棄餘人, 為黠人所不敬,   譬醫能自治身;

Those who generate the aspiration are wisdom teachers, But liberating oneself while abandoning others Is not respected by the wise, Like a doctor who can only heal himself;

若黠師知藥名,   便能治巨億人, 為天下人所敬,   發意菩薩如是。

But if a wise teacher knows the names of medicines, They can heal billions of people, And are respected by all under heaven - The aspiring bodhisattva is like this.

譬如樹無葉果,   無益於世間人; 阿羅漢如是樹,   為無益於世間。

Like a tree without leaves or fruit, Of no benefit to worldly people; An arhat is like such a tree, Of no benefit to the world.

譬如樹栴檀香,   有益於一切人; 菩薩法亦如是,   以經法開甘露。

Like a sandalwood tree's fragrance, Benefiting all people; Bodhisattva dharma is like this, Opening the nectar of dharma through sutras.

不可以牛迹水,   澡洗人除垢熱; 恒水淨無數人,   恒水流滿大海。

Like water in a cattle's footprint Cannot wash away people's dirt and heat; The Ganges water purifies countless people, Its waters flow filling the great ocean.

聲聞法牛迹水,   不能除世間熱; 菩薩法如恒水,   能飽滿大千剎。

The śrāvaka dharma is like an ox’s footprint of water, Unable to remove worldly heat; Bodhisattva dharma is like the waters of the Ganges, Able to satisfy the great thousand-fold kṣetras.

譬如時雨珍寶,   愚於寶取一錢; 若有黠益取多,   能使貧至大富。

Like when jewels rain down, The foolish take just one coin; But the wise take much more, Able to transform poverty into great wealth.

佛者譬雨珍寶,   聲聞法取一錢, 菩薩採飽滿人,   菩薩施廣如此。

Buddhas are like a rain of treasure, The śrāvaka dharma takes one coin, Bodhisattvas gather to satisfy all people, The bodhisattva's giving is vast like this.

如有人近須彌,   皆隨山作金色, 若其餘土石山,   不能以色變形。

Like those who approach Mount Sumeru, All take on the mountain's golden color, While other mountains of earth and stone, Cannot transform appearances of color.

菩薩法須彌山,   菩薩恩生天上, 得離生死苦惱,   聲聞不能度人。

The bodhisattva dharma is Mount Sumeru, Through bodhisattva grace one is born in heaven, Freed from the suffering of birth and death, While śrāvakas cannot liberate others.

暴露在草不多,   露不能熟五穀; 大雨水潤澤多,   從潤澤得豐熟。

Like dew on grass is scarce, And dew cannot ripen grains; Great rain moistens abundantly, From moisture comes abundant harvest.

聲聞法暴露草,   菩薩法如大雨, 大千中諸來者,   法所雨潤一切。

The śrāvaka dharma is like dew on grass, The bodhisattva dharma like a great rain, All who come in the great thousand worlds, Are moistened by the rain of dharma.

迦隨華無有香,   為世人所不取; 私夷華人樂取,   優曇鉢及蓮華。

The kācika flower has no fragrance, And is not picked by worldly people; But people delight in śirīṣa flowers, Udumbara and lotus flowers.

聲聞法迦隨華,   聲聞香聞不遠; 菩薩法私夷華,   度一切至泥洹。

The śrāvaka dharma is like the kācika flower, Its fragrance does not travel very far; Bodhisattva dharma is like the śirīṣa flower, Leading all to nirvāṇa.

如怯人行空澤,   不足以為大難; 人中道為大難,   將一切度生死。

Like a timid person walking empty marshes, This is not considered a great challenge; The path among people is the great challenge, Leading all across birth and death.

聲聞法行空澤;   菩薩法人道中, 度生死迷亂者,   導一切恐畏人。

Śrāvaka dharma walks empty marshes; Bodhisattva dharma is among people, Liberating those confused in birth and death, Guiding all frightened beings.

縛筏浮度不多,   筏不能度往還; 譬如人造大船,   度無數得往還。

A bound raft floats few across, The raft cannot cross back and forth; Like one who builds a great ship, Crossing countless in both directions.

聲聞法如縛筏;   菩薩法如大船, 持七覺度一切,   脫愛欲過大海。

The śrāvaka dharma is like a bound raft; Bodhisattva dharma like a great ship, Holding the seven awakenings to cross all over, Freed from desire, crossing the great ocean.

若如被鎧乘驢,   不可入大眾中; 被鎧人乘馬象,   行鬪戰得勝怨。

Like wearing armor while riding a donkey, One cannot enter among a great army; One wearing armor riding a horse or elephant, Can fight battles and defeat enemies.

聲聞法如乘驢;   菩薩法乘馬象, 坐樹下降魔官,   救天上世間人。

The śrāvaka dharma is like riding a donkey; Bodhisattva dharma is riding a horse or elephant, Sitting under trees subduing Māra's officers, Saving beings in heaven and the world.

虛空中滿星宿,   星宿眾夜不明; 月獨出為大明,   男女見大歡喜。

The sky is filled with constellations, The multitude of stars gives no light at night; The moon alone shines with great brightness, Making men and women greatly rejoice.

聲聞法如星宿;   菩薩法月獨明, 菩薩恩致安隱,   皆令發薩云若。

The śrāvaka dharma is like the stars; Bodhisattva dharma shines alone like the moon, Through bodhisattva grace comes peace, All are caused to generate sarvajñatā.

夜之冥螢火明,   人不以是為明; 日出光為大明,   有益於閻浮地。

In the darkness of night, fireflies glow, But people do not count this as light; The rising sun gives great illumination, Benefiting all of Jambudvīpa.

聲聞法如螢火;   菩薩慧如日、月, 生死海行度人,   悉現明一切人。」

The śrāvaka dharma is like fireflies; Bodhisattva wisdom like sun and moon, Crossing the sea of birth and death to liberate beings, Illuminating all people.

爾時,王阿闍貰聞女無愁憂說是偈默然,不識是何言。

At that time, King Ajātaśatru heard these verses from the maiden Aśokadatta and remained silent, not understanding what they meant.

舍利弗心念:「是語甚可怪,所說無罣礙,黠慧乃爾。我欲試之,知能歡喜而忍不?」

Śāriputra thought to himself: "These words are very strange, spoken without obstruction, with such wisdom. I want to test her to see if she can remain joyful and patient."

舍利弗謂女無愁憂:「卿於三乘志欲何求?」

Śāriputra said to the maiden Aśokadatta: "Among the three vehicles, which do you seek?"

女報言:「乘大悲、大慈於所求。」

The maiden replied: "I ride great compassion and great loving-kindness in what I seek."

舍利弗報言:「欲求摩訶衍三拔致耶?」

Śāriputra said: "Do you seek the three accomplishments of the Mahāyāna?"

女答言:「不。」

The maiden answered: "No."

舍利弗復問:「女行欲何求乃作師子吼?」

Śāriputra asked again, "What does the maiden seek in her practice that makes her roar like a lion?"

女答舍利弗:「於所求無所求,有所求則不為師子吼,無所住止能作師子吼。卿舍利弗以法取證,寧有聲聞、辟支佛法、摩訶衍法不?」

The maiden answered Śāriputra: "In what is sought, there is no seeking. If there is seeking, then one cannot roar like a lion. When there is no abiding, one can roar like a lion. Venerable Śāriputra, having been certified in the Dharma, are there śrāvaka dharma, pratyekabuddha dharma, and mahāyāna dharma?"

舍利弗答言:「無,諸法相一耳,空無所有。」

Śāriputra answered: "No, all dharmas are one characteristic - empty and without substance."

女問舍利弗:「諸法空,作何行法而設三乘?」

The maiden asked Śāriputra: "If all dharmas are empty, what practice is established for the three vehicles?"

舍利弗答女言:「無所行。」

Śāriputra replied to the maiden: "There is no practice."

舍利弗復問女:「有佛法、無有佛法,有異無?」

Śāriputra further asked the maiden, "Is there any difference between having Buddha Dharma and not haivng Buddha dharma?"

女答尊者舍利弗:「近空及遠空有異無?」

The maiden answered Venerable Śāriputra: "Is there any difference between near emptiness and far emptiness?"

舍利弗答言:「無異。」

Śāriputra answered: "There is no difference."

女問舍利弗:「譬內空、外空,有異無?」

The maiden asked Śāriputra: "For example, is there any difference between inner emptiness and outer emptiness?"

答言:「無異。」

He answered: "There is no difference."

「如是,舍利弗!得佛法、未得道法,適等無異。」

"Thus, Śāriputra! Between attaining Buddha Dharma and not yet attaining the path, there is equally no difference."

女為舍利弗種種說空、空法,舍利弗默然,無異辯才折答此言。

The maiden, having explained these various aspects of emptiness and empty dharmas, Śāriputra remained silent, having no other eloquence with which to counter these words.

爾時,尊者摩訶目揵連謂女無愁憂:「見如來何異要言,聲聞、辟支佛所不能及知?」

At that time, Venerable Mahāmaudgalyāyana said to the maiden Aśokadatta: "What special saying of the Tathāgata are there that śrāvakas and pratyekabuddhas cannot know?"

女報尊者目揵連:「能知三千大千世界星宿數不?」

The maiden replied to Venerable Maudgalyāyana: "Can you know the number of stars in the three thousand great thousand world systems?"

目揵連報女言:「我當禪定三昧觀本際。」

Maudgalyāyana replied to the maiden: "I can observe their fundamental limit through meditation and samādhi."

女謂目揵連:「怛薩阿竭一一持三昧視見恒沙中數人民意念所趣向,何況是星宿?以是故,知怛薩阿竭於諸法而有持。是故,聲聞、辟支佛所不及知。尊者目揵連!寧知十方佛剎中幾何天地當敗壞?幾何天地當合成?」

The maiden said to Maudgalyāyana, "The Tathāgata, in each samādhi, sees the thoughts and inclinations of as many beings as there are grains of sand in the Ganges - how much more so the stars? Therefore, know that the Tathāgata has mastery of all dharmas. Thus, śrāvakas and pratyekabuddhas cannot know this. Venerable Maudgalyāyana! Do you know how many Buddha kṣetras in the ten directions will be destroyed? How many will be formed?"

答女言:「不知。」

He answered the maiden: "I do not know."

女復問目揵連:「寧知幾佛以過去?幾佛甫當來?幾佛今見在?」

The maiden further asked Maudgalyāyana: "Do you know how many Buddhas have passed away? How many will come in the future? How many exist now?"

答女言:「不知。」

He answered the maiden: "I do not know."

女復問目揵連:「世間貪婬有幾人?喜瞋恚有幾人?愚癡者有幾人?盡行三事有幾人?不行三事有幾人?」

The maiden further asked Maudgalyāyana, "How many people in the world have greed? How many have anger? How many have delusion? How many practice all three? How many practice none of the three?"

答言:「不知。」

He answered: "I do not know."

女復問尊者摩訶目揵連:「世間有幾人求聲聞道?幾人求辟支佛道?幾人求摩訶衍?」

The maiden further asked Venerable Mahāmaudgalyāyana, "How many people in the world seek the śrāvaka path? How many seek the pratyekabuddha path? How many seek the Mahāyāna?"

答女言:「不知。」

He answered the maiden: "I do not know."

女復問目揵連:「世間有幾人求佛道?幾人不信佛道?幾人信九十六種道?幾人不信九十六種道?適無所信為有幾人?」

The maiden further asked Maudgalyāyana, "How many people in the world seek the Buddha path? How many do not believe in the Buddha path? How many believe in the ninety-six paths? How many do not believe in the ninety-six paths? How many have no faith at all?"

答言:「不知。」

He answered: "I do not know."

女報目揵連:「怛薩阿竭悉知是事,復過於此,不可計、無有限,聲聞、辟支佛所不能及知。是故,怛薩阿竭於諸法而有持。尊者目揵連為怛薩阿竭所稱譽神足第一,寧曾至揵陀呵剎土(漢言香潔國)?是剎中有樹,以七寶而挍飾、以眾寶為樹、栴檀為華香?」

The maiden replied to Maudgalyāyana, "The Tathāgata knows all these things, and beyond these, immeasurable and unlimited things that śrāvakas and pratyekabuddhas cannot know. Therefore, the Tathāgata has mastery of all dharmas. Venerable Maudgalyāyana, though you are praised by the Tathāgata as foremost in supernatural powers, have you ever been to the Gandhāha buddha-kṣetra (which means 'Pure Fragrance Land')? In that kṣetra there are trees adorned with seven jewels, made of various precious substances, with sandalwood flowers and fragrance?"

摩訶目揵連報女言:「本所不聞、本所不見,今乃聞是剎土名字,未曾所見聞。願聞是剎中怛薩阿竭、阿羅訶、三耶三佛名字,今現在說經法不?」

Mahāmaudgalyāyana replied to the maiden: "I have never heard of or seen it before. I am only now hearing the name of this kṣetra, which I have never seen or heard of before. I wish to hear the name of the Tathāgata, Arhat, Samyak-saṃbuddha of that kṣetra - is he currently teaching the Dharma?"

女報言:「彼剎佛名香潔放光明怛薩阿竭、阿羅呵、三耶三佛,在彼剎說經法。」

The maiden replied, "The Buddha of that kṣetra is named Pure Fragrance Light-Emitting Tathāgata, Arhat, Samyak-saṃbuddha, and he is teaching the Dharma in that kṣetra."

女無愁憂於坐不起作瑞應三昧,念:「菩薩初發意求阿耨多羅三耶三佛,過聲聞、辟支佛上。如我至心,願我香潔放光明怛薩阿竭、阿羅呵、三耶三佛現光明,使諸聲聞見其剎土、使國中栴檀香香聞是間剎土。」

Aśokadatta, without rising from her seat, entered an auspicious samādhi and thought, "When bodhisattvas first generate the aspiration for anuttarā-samyak-saṃbodhi, they surpass śrāvakas and pratyekabuddhas. With my sincere mind, I wish that Pure Fragrance Light-Emitting Tathāgata, Arhat, Samyak-saṃbuddha would manifest his light, allowing the śrāvakas to see his buddha-kṣetra and letting the sandalwood fragrance of that kṣetra be smelled in this world."

女無愁憂立是願,於是香潔放光明怛薩阿竭、阿羅呵、三耶三佛尋時放身相光明,是剎諸聲聞皆見彼剎土香潔放光明怛薩阿竭、阿羅呵、三耶三佛於大眾中菩薩說經法、諸聲聞自於其處所聞彼佛所說法——皆佛威神之恩。

When Aśokadatta made this vow, Pure Fragrance Light-Emitting Tathāgata, Arhat, Samyak-saṃbuddha immediately emitted the light of his bodily characteristics. All the śrāvakas of this kṣetra saw that buddha-kṣetra and Pure Fragrance Light-Emitting Tathāgata, Arhat, Samyak-saṃbuddha teaching the Dharma to the great assembly of bodhisattvas, and the śrāvakas heard the Buddha's teachings from where they were - all through the Buddha's spiritual power.

彼香潔怛薩阿竭、阿羅呵、三耶三佛持六十種音說——如女無愁憂所說無異——初發意求阿耨多羅三耶三菩是輩之人過聲聞、辟支佛上。

That Pure Fragrance Light-Emitting Tathāgata, Arhat, Samyak-saṃbuddha spoke with sixty kinds of voices - just as the maiden Aśokadatta had said - that those who first generate the aspiration for anuttarā-samyak-saṃbodhi surpass śrāvakas and pratyekabuddhas.

說是時,彌勒菩薩白佛言:「是栴檀香從何剎土來至是間,香乃如是?」

At that time, Bodhisattva Maitreya said to the Buddha: "From which buddha-kṣetra does this sandalwood fragrance come, that it is so fragrant?"

佛語彌勒菩薩:「女無愁憂與諸大聲聞共師子吼,有此善瑞故,現彼香潔放光明佛剎剎中栴檀香滿沙呵剎中。」

The Buddha said to Bodhisattva Maitreya: "Because the maiden Aśokadatta roared like a lion with the great śrāvakas, there is this auspicious sign, manifesting a sandalwood fragrance from the Pure Fragrance Light-Emitting Buddha's kṣetra filling this Sahā kṣetra ."

無愁憂女語尊者目揵連:「菩薩現功德變化如是者,有何當志於小道?」

The maiden Aśokadatta said to Venerable Maudgalyāyana: "When bodhisattvas manifest such meritorious transformations, why would one aspire to the lesser path?"

女復問目揵連:「寧知揵陀剎去是遠近不?」

The maiden further asked Maudgalyāyana, "Do you know how far away the Gandhāha buddha-kṣetra is?"

目揵連答曰:「不知。」

Maudgalyāyana replied: "I do not know."

女謂目揵連:「如目連等滿是三千大千剎中,譬如蘆葦、干柘、竹、稻、草、木,令目連其數如此,時過一劫計彼佛剎無能計知其處,乃過爾所佛剎乃可得香潔放光明佛所治。」

The maiden said to Maudgalyāyana: "If you were to fill the three thousand great thousand kṣetras with Maudgalyāyanas like reeds, bamboo, rice plants, grass and trees, and count them for a kalpa, you still could not calculate the distance to that buddha-kṣetra - only after passing that many buddha-kṣetras can one reach where Pure Fragrance Light-Emitting Buddha dwells."

爾時,香潔放光明佛即迴光還歸本土,於是佛剎不復現。目揵連見此變異,默然無所言趣。

At that time, Pure Fragrance Light-Emitting Buddha withdrew his light back to his own land, and that buddha-kṣetra was no longer visible. Seeing this transformation, Maudgalyāyana remained silent with nothing to say.

尊者摩訶迦葉謂女無愁憂:「寧見前釋迦文怛薩阿竭、阿羅呵、三耶三菩不耶?可得見佛色身,使佛有所說?云何

Venerable Mahākāśyapa said to the maiden Aśokadatta, "Have you seen the former Śākyamuni Tathāgata, Arhat, Samyak-saṃbuddha? Can one see the Buddha's physical body and make the Buddha speak? How?

見我色者、   聞我聲者,   愚癡不信, 是人不見。 

Those who see my form, And hear my voice, Yet foolishly disbelieve, Such people do not see. 

以法見佛,   佛者法身, 法者難曉,   以是叵見。」

Through Dharma one sees Buddha, For Buddha is the Dharma-body, The Dharma is hard to comprehend, Thus it cannot be seen."

爾時,尊者摩訶迦葉作是念:「女曾見釋迦文怛薩阿竭、阿羅呵、三耶三佛不?」

At that time, Venerable Mahākāśyapa thought, "Has the maiden seen Śākyamuni Tathāgata, Arhat, Samyak-saṃbuddha?"

女答迦葉言:「然。我見怛薩阿竭、阿羅呵、三耶三佛,不持肉眼見、不色見、不無色見、亦不持天眼見,亦不持痛痒、思想、生死、識眼見,亦不智慧眼見、亦不想識見、亦不法眼見、亦不身見、亦不佛眼見、亦不命見。摩訶迦葉!我見怛薩阿竭——如尊者摩訶迦葉者——為無、大明。樂世間生,自謂有身,緣一覺行,念欲見道。」

The maiden answered Kāśyapa, "Yes. I have seen the Tathāgata, Arhat, Samyak-saṃbuddha, but not with fleshly eyes, not with form-seeing, not with formless-seeing, not with divine eyes, not with feeling-perception-birth-death-consciousness eyes, not with wisdom eyes, not with thought-consciousness eyes, not with dharma eyes, not with body-seeing, not with Buddha eyes, and not with life-seeing. Mahākāśyapa! I see the Tathāgata—like Venerable Mahākāśyapa—as emptiness and great illumination. You delight in worldly birth, consider yourself to have a body, practice pratyekabuddha conduct, and think of seeing the path."

摩訶迦葉謂女:「設是法無有主,愚癡者乃樂生,自謂是我身、一切萬物是我所,有法想,不於中邊得見,從何而化生?」

Mahākāśyapa said to the maiden, "If this dharma has no master, then foolish ones delight in birth, considering 'this is my body' and 'all ten thousand things are mine,' having dharma-perception, not seeing the middle or edges - from where does transformation arise?"

女謂摩訶迦葉:「諸法不可得見,是故法無形。如是不可得見,如何生?」

The maiden said to Mahākāśyapa, "All dharmas cannot be seen, therefore dharmas have no form. Since they cannot be seen, how can they arise?"

摩訶迦葉謂女:「佛法亦空、無所有。」

Mahākāśyapa said to the maiden, "Buddha dharma is also empty and without substance."

女復謂摩訶迦葉:「欲得見無上正真法者,當如法。」

The maiden further said to Mahākāśyapa, "One who wishes to see the supreme true dharma should accord with dharma."

摩訶迦葉報女:「白衣法我欲聞,況佛道不欲聞?」

Mahākāśyapa replied to the maiden, "I wish to hear even the dharma of laypeople, how much more so the Buddha's path?"

女謂摩訶迦葉:「法不見有、亦不見無。」

The maiden said to Mahākāśyapa, "Dharma is neither seen as existing nor as non-existing."

摩訶迦葉謂女:「是法無。」

Mahākāśyapa said to the maiden: "This dharma is nothing."

女復謂摩訶迦葉:「諸法皆空、無有形,不可從諦得見。若善男子、善女人欲見佛身相,自淨其行,於行清淨得見諸淨,是則純熟。」

The maiden further said to Mahākāśyapa, "All dharmas are empty and formless, they cannot be seen through truth. If good men and women wish to see the Buddha's physical characteristics, they should purify their conduct. Through pure conduct one sees all purities - this is maturity."

摩訶迦葉謂女:「云何自淨其行純熟者?」

Mahākāśyapa said to the maiden: "How does one purify one's conduct to reach maturity?"

女謂摩訶迦葉:「能自觀身空者悉入諸法空,諸法亦不減、亦不增,是為自見諸淨。」

The maiden said to Mahākāśyapa: "One who can observe the emptiness of the body enters into the emptiness of all dharmas. All dharmas neither decrease nor increase - this is seeing all purities for oneself."

摩訶迦葉謂女:「何等謂身空?」

Mahākāśyapa said to the maiden, "What is meant by the emptiness of body?"

女報:「空盡空是,是身為空;諸法空亦如是。」

The maiden replied, "The total emptiness of emptiness - this is the emptiness of body; all dharmas are empty in the same way."

摩訶迦葉復問女無愁憂:「從何聞是法乃能信諦?佛有二事因緣得信:聞他人善、自念其行。」

Mahākāśyapa further asked the maiden Aśokadatta, "From where did you hear this dharma that you can believe its truth? The Buddha said there are two causes for faith: hearing of goodness from others and contemplating one's own practice."

女報迦葉:「他人智說可聞,爾乃自觀身造行。」女報摩訶迦葉:「若自智慧,復觀一切智,以明為師。」

The maiden replied to Kāśyapa, "One can hear the wise teachings of others, and then observe one's own conduct." The maiden further said to Mahākāśyapa, "With self-wisdom, one should observe all wisdom, taking illumination as the teacher."

摩訶迦葉報女:「云何自知身行善?」

Mahākāśyapa asked the maiden, "How does one know one's conduct is good?"

女答言:「聞法觀善,身行善則見善造行。」

The maiden answered, "Hearing the dharma and observing what is good, when bodily conduct is good one sees good practice."

摩訶迦葉報女:「云何菩薩自觀身行善?」

Mahākāśyapa asked the maiden: "How does a bodhisattva observe their own good conduct?"

女答摩訶迦葉:「菩薩法與一切天下人共合適、不疏遠,是則菩薩身行善。」女復報摩訶迦葉:「當來法、過去法、今現在法,意無增減,是為行菩薩法。」

The maiden answered Mahākāśyapa, "The bodhisattva dharma harmonizes with all people under heaven and does not distance itself - this is the bodhisattva's good conduct." The maiden further said to Mahākāśyapa, "Future dharma, past dharma, and present dharma - the mind neither increases nor decreases them - this is practicing the bodhisattva dharma."

摩訶迦葉問女:「云何見法無所增、無所減?」

The maiden replied to Mahākāśyapa, "There are two matters: existence of dharma and non-existence of dharma, neither increasing nor decreasing. Having this thought is seeing one's own mental conduct. Seeing mental conduct means there is no seeing or knowing, Mahākāśyapa! This is seeing oneself."

女報摩訶迦葉:「有二事:有法、無法,不增、不減,作是念是為自見身意行。見身意行則為無所見知,摩訶迦葉!自見其身。」

The maiden replied to Mahākāśyapa: "There are two matters: existence of dharma and non-existence of dharma, neither increasing nor decreasing. Having this thought is seeing one's own mental conduct. Seeing mental conduct means there is no seeing or knowing, Mahākāśyapa! This is seeing oneself."

迦葉謂女:「云何自見其身?」

Kāśyapa said to the maiden: "How does one see oneself?"

女報言:「如摩訶迦葉,自度身,不見一切人。」

The maiden replied, "Like you, Mahākāśyapa, liberating yourself while not seeing all beings."

摩訶迦葉答言:「我無所見。」

Mahākāśyapa answered: "I see nothing."

女報摩訶迦葉:「諸法適無所捨、亦無所著。」

The maiden replied to Mahākāśyapa: "All dharmas are neither abandoned nor grasped."

摩訶迦葉默然,無以加報。

Mahākāśyapa remained silent, having nothing to add in response.

爾時,尊者須菩提聞是語——為甚難,甚難——大歡喜,問女無愁憂:「從何得大利乃有此辯?」

At that time, Venerable Subhūti heard these words - which were very difficult, very difficult - and was greatly delighted. He asked the maiden Aśokadatta: "From where did you obtain such great benefit to have this eloquence?"

女報須菩提:「亦無得利、亦無不得利。慧亦不見法、法亦不見慧,亦不內觀、亦不外觀,是則慧。所以者何?須菩提!言有法者則非法。如,尊者須菩提!第一樂空閑處法,為有處、有說,為有慧,無有慧?慧無所說。」

The maiden replied to Subhūti: "There is neither obtaining benefit nor not obtaining benefit. Wisdom does not see dharma, and dharma does not see wisdom. There is neither internal observation nor external observation - this is wisdom. Why? Subhūti! To speak of dharma existing is not dharma. Like you, Venerable Subhūti! The supreme delight in empty and quiet places - is there a place, is there speaking, is there wisdom or no wisdom? Wisdom has nothing to say."

須菩提報女言:「不持空閑處、有法處得慧,是法見不是可說、不可出。」

Subhūti replied to the maiden: "Wisdom is not obtained through empty places or places where dharma exists. This dharma-seeing cannot be spoken of or expressed."

女報須菩提:「一切法悉如是,無從見、無從取,云何得大利而有慧?」

The maiden replied to Subhūti: "All dharmas are like this - there is no way to see them, no way to grasp them. How can one obtain great benefit and have wisdom?"

須菩提報女言:「設空無有慧,何從有是語?」

Subhūti replied to the maiden: "If emptiness has no wisdom, from where do these words come?"

女問須菩提:「寧聞山中大呼有響聲來應不?一切法悉如是,信不言信是響。有慧、無慧,本無慧,是響因聲而合成。」

The maiden asked Subhūti: "Have you heard how when one shouts in the mountains, there is an echo in response? All dharmas are like this - faith and speaking of faith are like echoes. Having wisdom or no wisdom, originally there is no wisdom - it is like an echo formed from sound."

女問須菩提:「是響出,為有響像無?」

The maiden asked Subhūti: "When an echo emerges, does it have a form?"

報女言:「響無形像,響因空而有名。一切法如響,因空而出生。」

He replied to the maiden: "An echo has no form, it has a name due to emptiness. All dharmas are like echoes, arising from emptiness."

女報須菩提:「一切法、法所說,從空生。」

The maiden said to Subhūti: "All dharmas and what is spoken of dharma arise from emptiness."

須菩提問女言:「若一切法從空生,何以故佛說世間當來佛如恒沙數?」

Subhūti asked the maiden: "If all dharmas arise from emptiness, why does the Buddha speak of future Buddhas being as numerous as the sands of the Ganges?"

女報須菩提:「欲得知法所生處耶?」

The maiden replied to Subhūti: "Do you wish to know the place from which dharmas arise?"

答言:「欲知。」

He answered: "I wish to know."

「所生處無所生,無所生是生處。須菩提!恒沙等不見從如來去、亦無所至,所以作佛者何?法不從發意、亦不止意?」

The maiden said: "The place of arising has no arising, non-arising is the place of arising. Subhūti! One does not see the Tathāgata's going or coming like the sands of the Ganges. Why does one become a Buddha? Dharma neither arises from intention nor ceases with intention."

須菩提報女言:「是說為第一,未生、未起。」

Subhūti said to the maiden: "This teaching is supreme, neither born nor arising."

女報須菩提:「所說皆第一,若說、若不說亦第一。一切無所生、不可說,不可說不離佛法。」

The maiden replied to Subhūti: "All teachings are supreme, whether spoken or unspoken, they are supreme. Nothing is born, nothing can be spoken, and what cannot be spoken is not separate from Buddha dharma."

須菩提報女言:「甚難,居家為道乃有此辯,博覽眾要,深入微妙。」

Subhūti said to the maiden: "How difficult! As a householder practicing the path, you have such eloquence, broad understanding of essentials, and deep penetration of subtleties."

女報須菩提:「菩薩亦無居家、亦無出家,亦無沙門、亦無不沙門。所以者何?以心意為行,行者以智為上、以黠為善。」

The maiden replied to Subhūti: "For bodhisattvas there is neither being a householder nor leaving home, neither being a śramaṇa nor not being a śramaṇa. Why? Because practice is through mind and intention, and in practice wisdom is supreme and intelligence is good."

須菩提問:「菩薩有幾處止?願聞其說。」

Subhūti asked: "How many dwellings does a bodhisattva have? I wish to hear about this."

女報須菩提:「菩薩持八法住,是故止。處在所止、無所不止,聲聞中第一。何等為八法?住菩薩常行善意,至心求佛無轉誨;一。以大慈救護天上、天下人;二。不捨大哀,離世間法,於身命無所著;三。行漚和拘舍羅,不可計智皆發意求佛;四。常行勇猛,不厭見聞求諸法;五。悉知菩薩行處;六。悉救一切人意;七。其智不從他人,受一切法自證得忍;八。如是,須菩提!持是八法行,在所止處過諸羅漢、辟支佛上。」

The maiden replied to Subhūti: "Bodhisattvas abide in eight dharmas, and thus they dwell. Wherever they dwell, there is no place they do not dwell, foremost among śrāvakas. What are these eight dharmas? First, bodhisattvas constantly practice good intentions, seeking Buddhahood with utmost sincerity without turning back. Second, they protect beings in heaven and earth with great loving-kindness. Third, they do not abandon great compassion, transcend worldly dharmas, and are not attached to body or life. Fourth, they practice upāya-kauśalya, generating immeasurable wisdom in seeking Buddhahood. Fifth, they constantly practice with vigor, never tiring of seeing and hearing the dharmas. Sixth, they thoroughly know the bodhisattva practices. Seventh, they save the minds of all beings. Eighth, their wisdom does not come from others; they receive all dharmas and attain patience through self-realization. Thus, Subhūti! By maintaining these eight dharmas, wherever they dwell they surpass all arhats and pratyekabuddhas."

於是,須菩提默然。

At this, Subhūti remained silent.

爾時,尊者羅云問無愁憂女:「乃作是解、曉了眾要、總持智慧,何故自坐金床,穢濁無謙卑恭敬之心,自處高床與大比丘難說經法?吾曾聞佛說:『人無疾病不得處高床及臥聽而說經法。』」

At that time, the Venerable Rāhula asked the maiden Aśokadatta: "Though you have such understanding, comprehend the essential teachings, and possess comprehensive wisdom, why do you sit upon a golden throne? With an impure mind lacking humility and respect, you sit on a high seat and debate the Dharma with great bhikṣus? I have heard the Buddha say: 'Unless one is ill, one should not sit on a high seat or lie down while listening to and discussing the Dharma.'"

女報尊者羅云:「寧知世間以何為淨?何等不淨?」

The maiden replied to Venerable Rāhula: "Do you know what is considered pure in the world? And what is impure?"

羅云報女言:「世間有持戒信受不犯者是則為淨,若有犯者則為不淨。」

Rāhula replied to the maiden: "In the world, those who uphold and believe in the precepts without transgressing are pure, while those who transgress them are impure."

女報羅云:「且止,未曉、未了。所以者何?羅云!持戒信受不犯者是則不淨,其犯戒者是為淨。所以者何?不倚淨慧則有淨,不淨本無,無淨、不淨。諸阿羅漢所見如是,其犯戒者為淨。所以者何?羅云!以離於戒不復學,可至無極慧,遠離惡道、過於世間,是故謂為離戒。」

The maiden said to Rāhula: "Stop, you do not yet understand. Why? Rāhula! Those who uphold and believe in the precepts without transgressing are impure, while those who transgress the precepts are pure. Why? When not relying on pure wisdom, there is purity. Impurity has no inherent nature - there is neither purity nor impurity. This is how the arhats see it - those who transgress precepts are pure. Why? Rāhula! Because by transcending the precepts and no longer studying them, one can reach unlimited wisdom, leave behind evil paths, and transcend the world. This is what is meant by transcending precepts."

羅云報女:「其人立願、不立願有異無?」

Rāhula asked the maiden: "Is there any difference between those who make vows and those who do not?”

女報言:「尊者羅云!譬如紫磨黃金持作眾物——珠環、瓔鎖——已作、未作,前色、後色,有異無?」

The maiden replied: "Venerable Rāhula! It is like refined gold made into various objects - rings and necklaces - whether already made or not yet made, is there any difference between its color before and after?"

報言:「無異。」

He replied: "No difference."

「如是,羅云!何故嫌處高床、不恭敬謙?苦者,意行是本。羅云!昔菩薩以草蓐於地為坐,過於聲聞坐梵天坐。」

"Thus, Rāhula! Why do you object to sitting on a high seat and criticize lack of humility and respect? Suffering originates from mental actions. Rāhula! In the past, when the bodhisattva sat on grass mats on the ground, it surpassed the seats of śrāvakas and Brahma."

羅云復問:「云何坐得過聲聞坐於梵天?」

Rāhula further asked: "How could sitting surpass the seats of śrāvakas and Brahma?"

「仁者羅云!菩薩於樹下以草為坐,三千世界剎土釋梵四天王及世間,上至三十三天,其中人民、大鬼神皆來問訊菩薩,中有頭面禮菩薩足者、有跪拜者、有揖讓者、中有叉手者,為爾不?羅云!」

"Venerable Rāhula! When the bodhisattva sat on grass under a tree, from the three thousand world systems, the Śakras, Brahmas, Four Heavenly Kings and worldly beings, up to the Thirty-Three Heavens, all their people and great spirits came to pay respects to the bodhisattva - some prostrating at the bodhisattva's feet, some kneeling, some bowing, some with palms joined together. Was it not so, Rāhula?"

羅云答言:「有是,有是。」

Rāhula answered: "Yes, yes, it was so."

「羅云當知,菩薩處意高下,非謂床坐,是故,過聲聞坐、梵天。當作是知。」

"Rāhula should know that a bodhisattva's status is determined by their mind, not by the seat they sit on. Therefore, they surpass the seats of śrāvakas and Brahma. This is what you should understand."

爾時,王阿闍貰告女無愁憂:「汝不知耶?尊者羅云是遮迦越王種尊第一,信用道德故,少小棄家行作沙門、棄遮迦越國。是佛釋迦文子,持戒第一。汝云何反輕戲不以禮敬?」

At that time, King Ajātaśatru said to the maiden Aśokadatta: "Do you not know? The Venerable Rāhula is of the highest cakravartin royal lineage, and due to his faith in virtue and the Dharma, he abandoned his home and kingdom at a young age to become a monk. He is the son of Śākyamuni Buddha and is foremost in upholding the precepts. How can you be so disrespectful and not pay homage to him?"

女白王:「止,莫說是語。寧可以神丹之珠比之於水精?王曾見師子當生蟲狐?遮迦王子豈當為小國王?」

The maiden replied to the king: "Stop, do not speak such words. How can a cinnabar jewel be compared to crystal? Have you ever seen a lion give birth to a fox or jackal? Would a cakravartin prince become a minor king?"

王言:「不爾。」

The king said: "No."

女復白王:「當知是因緣,彼羅云不從怛薩阿竭為父母胞胎生。怛薩阿竭師子行皆降伏九十六種道,神通之智悉具足,為大聖猛,一切諸法悉了知,無所罣礙,等知一切人心所念,知當來、過去、今在悉曉知,為大醫王療人苦痛,常勸助一切轉法輪。舍利弗、摩訶目揵連、摩訶迦葉、須菩提、䗍越、羅云、阿難,如是輩聞法皆奉行,猶非是佛之子。」

The maiden further said to the king: "You should understand this truth - Rāhula was not born from the Tathāgata through physical birth. The Tathāgata, with his lion-like conduct, has conquered all ninety-six paths, is complete in supernatural powers and wisdom, is greatly noble and fierce, thoroughly understands all dharmas without obstruction, equally knows the thoughts of all beings, comprehends the past, present and future, is the great physician king who cures beings' suffering, and constantly encourages all to turn the wheel of Dharma. Even though Śāriputra, Mahāmaudgalyāyana, Mahākāśyapa, Subhūti, Revata, Rāhula, and Ānanda all hear and practice the Dharma, they are still not true children of the Buddha."

爾時,諸尊聲聞在大眾中,女為說經法。女白王:「過去阿僧祇劫有佛名提和竭羅。時婆羅門女字須羅陀(漢言鮮潔辯),復有婆羅門子字鞞多衛。提和竭羅怛薩阿竭時,持華五莖散佛上。時賣華女發心,願欲世世為夫婦,乃至于得佛。復發心求摩訶衍。乃爾時過去阿僧祇劫作功德,發願世世相隨,欲救諸下劣。是故,從佛求願。從佛求願終無有空,俱夷者釋種女,大樂發阿耨多羅三藐三菩心、漚和拘舍羅行,勸一切菩薩,示現有妻子、男女、奴婢、象、馬、金、銀、珍寶、摩尼珠。所以者何?護九十六種道,不欲使誹謗菩薩非男子,王為生黃門。世有何特而言忍勤苦?設作是念,當墮泥犁中,晝夜苦痛不可言。菩薩乃從提和竭羅怛薩阿竭、阿羅呵、三藐三佛以來菩薩受別,無有色思想。」

At that time, the venerable śrāvakas were in the great assembly, and the maiden taught them the Dharma. The maiden said to the king: "In the past, incalculable eons ago, there was a Buddha named Dīpaṃkara. At that time, there was a brahmin woman named Suratā (which means 'Pure Eloquence'), and a brahmin youth named Vetavati. During the time of Tathāgata Dīpaṃkara, they scattered five flowers over the Buddha. At that time, the flower-selling woman generated the aspiration to be husband and wife life after life until attaining Buddhahood. She further generated the aspiration to seek the Mahāyāna. Since that time in the past incalculable eons ago, they have performed meritorious deeds and made vows to follow each other life after life, wishing to rescue those of inferior capacity. Therefore, they sought their vows from the Buddha. The vows sought from the Buddha never go unfulfilled. Gopī, who was of the Śākya clan, joyfully generated anuttarā-samyak-saṃbodhi citta and practiced upāya-kauśalya (skillful means), encouraging all bodhisattvas to manifest having wives, children, male and female servants, elephants, horses, gold, silver, jewels and maṇi pearls. Why? To protect the ninety-six paths, not wanting people to slander bodhisattvas as not being true men, or the king as giving birth to eunuchs. What special qualities are there in speaking of patient endurance and diligent suffering? If one has such thoughts, they will fall into hell (niraya) and experience indescribable suffering day and night. Since the time of Tathāgata Arhat Samyak-saṃbuddha Dīpaṃkara, bodhisattvas have received distinct teachings, free from form and conceptual thought.”

女白王:「爾時,婆羅門子鞞多衛。從提和竭羅怛薩阿竭、阿羅訶、三耶三佛得慧明,六萬三昧門逮得無盡,明恒沙數陀憐尼法。受是別時,前所願、所為盡悉棄除,從得忍。有言:『羅云是佛之子,從父母胞胎中生。』者,是為謗如來。菩薩於妻子、國城不以樂色故,菩薩離愛欲,於世間法無所沾污。」

The maiden said to the king: "At that time, the brahmin youth Vetavati received wisdom illumination from Tathāgata Arhat Samyak-saṃbuddha Dīpaṃkara, attained sixty thousand samādhi doors without exhaustion, and understood dhāraṇī dharmas as numerous as grains of sand. When receiving these distinct teachings, all previous vows and deeds were abandoned upon attaining patience. Those who say 'Rāhula is Buddha's son, born from parents' womb' are slandering the Tathāgata. Bodhisattvas do not take pleasure in wives, children, or kingdoms - bodhisattvas are free from desire and untainted by worldly dharmas."

女白王:「大海中求火尚可得,菩薩貪婬、瞋、恚不可得。王當知是法,尊者羅云為化生,不從父母胞胎生,所化現皆佛威神。菩薩隨習俗而教化,護一切癡意,如幻現形,一切所作常不離三昧,自現在小兒中、現白衣居士中、現菩薩聲聞中、天上人中、人非人等、尊劣、長幼、下賤、伎樂、宮女、酒食,隨所欲度而往生。如是,所示現處不可計、不可數。」

The maiden said to the king: "One might find fire in the great ocean, but greed, anger and hatred cannot be found in bodhisattvas. Know this dharma, O King - Venerable Rāhula was transformation-born, not born from parents' womb. His manifestations are all through the Buddha's spiritual power. Bodhisattvas follow worldly customs to teach and transform, protecting all deluded minds, manifesting forms like illusions, never departing from samādhi in all their actions. They manifest among children, among white-robed householders, among bodhisattvas and śrāvakas, among heavenly and human beings, among humans and non-humans, among noble and humble, young and old, lowly, among performers, court ladies, in feasts - taking rebirth wherever they wish to liberate beings. Thus, their manifestation places are incalculable and innumerable."

眾會中有發心念:「誰為適是怛薩阿竭種姓真子者?」

In the assembly, some generated this thought: "Who are the true children of the Tathāgata's lineage?"

「等知正見,不斷三寶,護七覺意,隨所樂而化,是曹之人真佛之子。若善男子、善女人欲為佛作真子,當發阿耨多羅三耶三菩心。」

"Those who equally understand right view, do not break from the Three Jewels, protect the seven factors of awakening, and transform according to what is suitable - these people are true children of the Buddha. If good men and good women wish to be true children of the Buddha, they should generate the anuttarā-samyak-saṃbodhi mind."

說是語時,王後宮列女二十五人皆發阿耨多羅三耶三菩心。

When these words were spoken, twenty-five ladies of the king's inner palace all generated the anuttarā-samyak-saṃbodhi mind.

時千天子聞女無愁憂師子吼,皆發阿耨多羅三耶三菩心,同時發聲言:「我是當來佛、過去佛之上子。」發心已,雨於天華遍覆羅閱祇大城中,以供養女無愁憂。

At that time, a thousand devaputras heard the maiden Aśokadatta's lion's roar and all generated the anuttarā-samyak-saṃbodhi mind, simultaneously declaring: "We are the supreme children of future Buddhas and past Buddhas." After generating this aspiration, they rained heavenly flowers covering the great city of Rājagṛha as an offering to the maiden Aśokadatta.

時無愁憂於金床下,前趣諸尊聲聞。無愁憂女問諸尊聲聞:「為曉分衛法不?」

Then Aśokadatta descended from the golden throne and approached the venerable śrāvakas. The maiden Aśokadatta asked the venerable śrāvakas: "Do you understand the dharma of alms-gathering?"

諸尊聲聞答女言:「以曉。」

The venerable śrāvakas replied to the maiden: "We understand."

「云何曉?」

"How do you understand?"

答曰:「身有四神,從因緣生,常覆蓋順化,懼有壞敗,以故當飯食之,是身以飯食得立、無飯食則不得安隱。是身譬如弊壞之車,須脂膏而得所安。所以時食欲護身故,不自貢高行乞、不以為色相、不以為貪、亦以欲破貪故。」

They answered: "The body has four spirits, arising from causes and conditions, constantly covering and following transformation, fearing decay and destruction. Therefore one must nourish it with food. This body exists through food; without food it cannot be at peace. This body is like a broken-down cart that needs oil to function properly. Thus we eat at the proper time to protect the body, not begging with pride, not for the sake of form, not out of greed, but rather to break greed."

女無愁憂聞諸尊聲聞各各說是事,聞所說亦不喜、亦不憂:「如是身為災患,勤苦若此。」即以時請諸聲聞,供養以百味飯。具飯食訖,竟皆揖讓:「便還耆闍崛山中聽怛薩阿竭說法,我曹亦俱當往。」

When the maiden Aśokadatta heard each of the venerable śrāvakas explain this, she neither rejoiced nor worried at their words, saying: "Such a body is a calamity, requiring such toil and suffering." She then invited the śrāvakas and made offerings of food with a hundred flavors. After the meal was finished, they all took their leave, saying: "We will return to Mount Gṛdhrakūṭa to hear the Tathāgata teach the Dharma. We should all go together."

無愁憂女食後,與父母、兄弟、宗親、後宮列女、群臣、人民俱,出城到耆闍崛山中,前以頭面著地為佛作禮,遶佛三匝,却坐一面。諸尊聲聞從禪覺,亦皆悉來為佛作禮,坐一面。

After the meal, the maiden Aśokadatta, together with her parents, siblings, relatives, palace ladies, ministers, and people, left the city and went to Mount Gṛdhrakūṭa. She prostrated before the Buddha, circumambulated him three times, and sat to one side. The venerable śrāvakas, emerging from meditation, also came to pay homage to the Buddha and sat to one side.

舍利弗從坐起,正衣服,下右膝,叉手白佛言:「是女無愁憂所說甚難,入深法要,以權行立人不可勝數,所問種種悉能報答。」

Śāriputra rose from his seat, adjusted his robes, knelt on his right knee, joined his palms and said to the Buddha: "This maiden Aśokadatta's words are very profound, penetrating the deep essentials of the Dharma. Through skillful means she has established countless people, and can answer all manner of questions."

佛告舍利弗:「是女無愁憂以供養九十二億佛作功德,常不離漚惒拘舍羅。」

The Buddha told Śāriputra: "This maiden Aśokadatta has made merit by making offerings to ninety-two billion Buddhas, and never departs from upāya-kauśalya."

舍利弗白佛:「是女何故不棄女人?」

Śāriputra asked the Buddha: "Why does she not abandon the female form?"

佛告舍利弗:「若諸聲聞謂此無愁憂是女人耶?若等不深入般若波羅蜜、不見人根,觀本迹然便等視於所行。菩薩咨所樂喜,以權道示現有男女,其限無所罣礙,欲度男女故。」

The Buddha told Śāriputra: "Do the śrāvakas consider this Aśokadatta to be a woman? Those who have not deeply entered prajñāpāramitā cannot see beings' faculties, but observe traces and view practices equally. Bodhisattvas consult what beings delight in, using skillful means to manifest as male or female, without obstruction in their scope, wishing to liberate both men and women."

無愁憂女欲決舍利弗之狐疑,現身立願:「使大眾中悉見我是男子。」作是念已,即諸大眾見無愁憂身為男子,不復見女人像。無愁憂於時踊在虛空中,去地七十丈,住止空中。

The maiden Aśokadatta, wishing to resolve Śāriputra's doubts, made this vow: "Let everyone in the assembly see me as a male." After this thought, the entire assembly saw Aśokadatta's body as male, no longer seeing a female form. Aśokadatta then rose into the air, seventy fathoms above the ground, and remained suspended there.

佛告舍利弗:「見是無愁憂為男子、踊在虛空中、去地七十丈,若見不?」

The Buddha said to Śāriputra: "Do you see Aśokadatta as a male, risen into the air seventy fathoms above the ground?"

舍利弗白佛:「唯然,已見。」

Śāriputra replied to the Buddha: "Yes, I see it."

佛告舍利弗:「是無愁憂却後七百阿僧祇劫當作佛,佛名鞞竭俞(漢言離愁)怛薩阿竭、阿羅訶、三耶三佛,剎名鞞末拘遼害(漢言無垢濁光炎),其壽十萬劫。佛般泥洹後,經法留止十劫不斷絕。是剎中,地皆如細琉璃。其剎土八方,方有一道,是佛所遊行處。以七寶為樹、以眾寶為欄楯、以天繒為華蓋、以名香而香之,無穢惡石沙、瓦礫,純以珠寶為萬物。剎中無有泥犁、禽獸、薜荔,但有菩薩及天與人,譬如忉利天王所居宮。」

The Buddha told Śāriputra: "After seven hundred incalculable eons, this Aśokadatta will become a Buddha named Vijaya (which means 'Free from Sorrow') Tathāgata, Arhat, Samyak-saṃbuddha, in a buddha-field named Vimalakiraṇa (which means 'Undefiled Light Radiance'), with a lifespan of one hundred thousand kalpas. After this Buddha's parinirvāṇa, the Dharma will remain for ten kalpas without interruption. In this buddha-field, the ground is like fine beryl. The field has eight directions, each with a path where the Buddha walks. The trees are made of seven jewels, the railings of various precious substances, with heavenly silk canopies, perfumed with fine fragrances. There are no impure stones, sand, or rubble - everything is made of jewels. In this field there are no hells, animals, or hungry ghosts - only bodhisattvas, devas, and humans, like the palace of the king of the Trāyastriṃśa heaven."

爾時,大眾及王阿闍貰歡喜踊躍,皆言:「善哉,善哉。」

At that time, the great assembly and King Ajātaśatru rejoiced and exclaimed: "Excellent, excellent!"

王阿闍貰正殿夫人,字旃羅廅(漢言月明照),於坐起,叉手自嗟歎心,白佛言:「既得為人難,我復懷養是菩薩益倍踊躍,因是功德發心求阿耨多羅三耶三佛。」發心立願:「今佛授無愁憂菩薩慧却後當作佛,劫盡願令我乘其第,得作佛於彼剎土中。」

The king's chief queen, named Candraprabha (which means 'Moonlight'), rose from her seat, joined her palms in self-reflection, and said to the Buddha: "Since it is rare to obtain human birth, I am doubly joyful to have nurtured this bodhisattva. Through this merit, I generate the aspiration for anuttarā-samyak-saṃbodhi." She made this vow: "Now that the Buddha has predicted that Bodhisattva Aśokadatta will become a Buddha, when that kalpa ends, may I follow in succession and become a Buddha in that buddha-field."

爾時,佛知王婦月明心所願。佛告舍利弗:「見王婦月明不?」

At that time, the Buddha knew Queen Moonlight's wish. The Buddha asked Śāriputra: "Do you see Queen Moonlight?"

舍利弗言:「見。」

Śāriputra said: "I see."

「王婦月明持是功德所作,當棄女人身,得男子已,當生忉利天上作天,名寶第一。彌勒佛來下,有國王名呵,當為作太子,字終好,當供養彌勒盡壽命。却後當為彌勒作沙門,上法亦持、中法亦持、下法亦持。總供養是颰陀劫中怛薩阿竭、阿羅呵、三耶三佛,又行菩薩法。是離愁怛薩阿竭得作佛已,寶第一當於是剎作遮迦越王,名寶豐。當供養承事怛薩阿竭盡形壽,當承其佛第得作佛,名普明怛薩阿竭、阿羅呵、三耶三佛。當教授是無垢濁炎明剎土本剎故,事如離憂怛薩阿竭所治處等無有異。」

The Buddha said: "Through these meritorious deeds, Queen Moonlight will abandon her female form and obtain a male body. She will be reborn in the Trāyastriṃśa heaven as a deva named Supreme Jewel. When Buddha Maitreya descends, there will be a king named Ha, and she will become his crown prince named Ever-Good, who will make offerings to Maitreya throughout his life. Later she will become Maitreya's monk, upholding the superior, middle, and lesser dharmas. She will make offerings to all the Tathāgatas, Arhats, Samyak-saṃbuddhas of this Bhadra kalpa and practice the bodhisattva path. When Free from Sorrow Tathāgata becomes a Buddha, Supreme Jewel will become a cakravartin king in that field named Abundant Jewels. After making offerings to that Tathāgata throughout his life, he will succeed that Buddha and become a Buddha named Universal Light Tathāgata, Arhat, Samyak-saṃbuddha. He will teach in that Undefiled Light Radiance buddha-field just as Free from Sorrow Tathāgata did, with no difference."

王婦月明聞佛說是別益倍踊躍,自嗟歎其身,以珠摩尼——直百萬兩金——用上佛。從王阿闍貰求持五戒,別治一處,離婬欲之行,令一切皆修清淨。

Queen Moonlight, hearing the Buddha's prediction, was doubly joyful and reflected on herself. She offered to the Buddha a maṇi jewel worth a million gold pieces. She requested the five precepts from King Ajātaśatru, established a separate dwelling place, abandoned sensual desires, and caused all to cultivate purity.

無愁憂菩薩始從虛空中來下,叉手住佛前:「願我作佛時,令我剎中諸菩薩自然化生長大法座,袈裟自然著身,等無老少,如年二十之容色。今自願身為沙門,自然被法衣。」尋時作彼示現。

Bodhisattva Aśokadatta descended from the sky and stood before the Buddha with joined palms, saying: "When I become a Buddha, may all bodhisattvas in my buddha-field be spontaneously transformation-born on great Dharma seats, with robes naturally appearing on their bodies, all being equal without old or young, appearing like twenty-year-olds. Now I wish to become a monk, with Dharma robes naturally appearing." This transformation immediately manifested.

無愁憂菩薩白王:「法無堅固,從空而立、從空而坐,於念、不念於中立意不散,無所錄,在所作為無所屬。王見是不?是一日之中,我為女人、變為男子形、復現比丘僧。何者審為諦是處、餘處?人身中有三毒,以三藥療焦盡諸毒。知是法故,大王!不當作非法行,當數數詣佛、文殊師利童男菩薩所,能除人垢、增益功德、度不度者。王國中多事,欲去隨意。」

Bodhisattva Aśokadatta said to the king: "The Dharma has no fixed substance, arising from emptiness and sitting in emptiness. In thought and non-thought, the mind remains undistracted, unattached, and unbound to any actions. Do you see this? In one day, I have been a woman, transformed into a male form, and appeared as a bhikṣu. Which is the true state and which are the others? In the human body there are three poisons, cured by three medicines that exhaust all poisons. Knowing this dharma, Great King, do not perform non-dharmic acts. You should frequently visit the Buddha and Mañjuśrī Kumārabhūta Bodhisattva, who can remove people's defilements, increase merit, and liberate those not yet liberated. Your kingdom has many affairs - go as you wish."

佛告阿難:「無愁憂菩薩受別、解諦、能持、能說,當為一切廣說經法。若有善男子、善女人欲求佛道,正使是三千大千剎土持七寶滿其中持施怛薩阿竭、阿羅呵、三耶三佛,不如聞是經信不誹謗,其功德不可計,何況奉行、盡形壽供養繒華、幢蓋、旗幡?其功德無能計數者。」

The Buddha told Ānanda: "Bodhisattva Aśokadatta has received the distinct teachings, understands the truth, can maintain and explain it, and should widely teach the Dharma sutras to all. If good men and women wish to seek the Buddha path, even if they were to fill the three thousand great thousand world systems with the seven treasures and offer them to the Tathāgata, Arhat, Samyak-saṃbuddha, it would not equal hearing this sutra with faith and without slander. The merit of this is incalculable, how much more so for those who practice it and make offerings of silk flowers, banners, and flags throughout their lives? Their merit cannot be calculated."

諸比丘受教,無愁憂菩薩歡喜,王阿闍貰、王婦月明、阿難尊比丘,一切大眾、諸天、龍、神、阿須倫,聞佛說經皆歡喜,前以頭面著地為佛作禮而去。

The bhikṣus received these teachings, Bodhisattva Aśokadatta rejoiced, and King Ajātaśatru, Queen Moonlight, Venerable Ānanda, the great assembly, devas, nāgas, spirits, and asuras all rejoiced upon hearing the Buddha's teaching. They prostrated before the Buddha and departed.

佛說阿闍貰王女阿術達菩薩經

This concludes the Sutra of Bodhisattva Aśokadatta, Daughter of King Ajātaśatru.