8400184001 = 84000 + AI

The Translation

[F.225.b]

1.1Homage to all buddhas and bodhisattvas.

1.1禮敬一切佛陀和菩薩。

Thus did I hear at one time. The Bhagavān was dwelling in Rājagṛha at Vulture Peak together with a great monastic assembly of five hundred monks. Also in attendance were eight thousand bodhisattvas, all of whom had obtained dhāraṇī; whose confidence was unimpeded; who were expert in supernormal powers; who in the tradition of the profound Dharma dwelt in emptiness, signlessness, and wishlessness and in the unperceived Dharma; who taught the Dharma without engaging with the world; and who had reached acceptance of the unborn nature of phenomena. These eight thousand bodhisattvas who had gathered there included the bodhisattva Meru, the bodhisattva Mahāmeru, the bodhisattva Jñānameru, the bodhisattva Ratnasiṃha, [F.226.a] the bodhisattva Siṃhamati, the bodhisattva Nityotkṣiptahasta, the bodhisattva Perpetually Raised Hand, the bodhisattva Nityodyukta, the bodhisattva Always Smiling and Joyful, the bodhisattva Beyond the Senses, the bodhisattva Nityotkaṇṭhita, the bodhisattva Precious Mind , the bodhisattva Ratnapāṇi, the bodhisattva Holding a Jewel in Hand, the bodhisattva Radiant Jewel, the bodhisattva Sārathi, the bodhisattva Mahāsārathi, the bodhisattva Delights in Truth, the bodhisattva Maitreya, and the bodhisattva Mañjuśrīkumārabhūta, as well as the eight holy beings‍—the bodhisattva Bhadrapāla, the bodhisattva Ratnākara, the bodhisattva Guhyagupta, the bodhisattva Indradeva, the bodhisattva Varuṇadeva, the bodhisattva Viśālamati, the bodhisattva Viśeṣamati, and the bodhisattva Vardhamānamati.

我是這樣聽說的。當時世尊住在王舍城靈鷲山，與五百位比丘僧眾組成的大僧團一起。出席的還有八千位菩薩，他們都已經獲得了陀羅尼，他們的信心毫無障礙，精通神通，他們在深奧的法中安住於空、無相和無願，在無相的法中修持，傳授法教而不執著於世間，並已達到對諸法無生法忍的接納。這八千位聚集在此的菩薩包括美盧菩薩、大美盧菩薩、智慧美盧菩薩、寶獅菩薩、獅子慧菩薩、常舉手菩薩、常舉手菩薩、常精進菩薩、常笑常喜菩薩、超越感官菩薩、常渴仰菩薩、寶心菩薩、寶手菩薩、執持寶珠菩薩、光明寶菩薩、車夫菩薩、大車夫菩薩、歡喜諦菩薩、彌勒菩薩和文殊師利童子菩薩，以及八位聖者——賢護菩薩、寶藏菩薩、密藏菩薩、帝釋天菩薩、水天菩薩、廣慧菩薩、殊慧菩薩和增慧菩薩。

1.2At that time, while the Bhagavān was staying at the great city of Rājagṛha, he was honored, revered, venerated, and worshiped by King Ajātaśatru along with his counselors, ministers, chancellors, ministerial kinsmen, officials, and courtiers, as well as by brahmins, kṣatriyas, and householders. Surrounded and venerated by a retinue of hundreds and thousands, the Bhagavān taught the attendees the Dharma. [F.226.b] He taught the Dharma of holy living, wholesome in the beginning, in the middle, and in the end, excellent in meaning, beautiful in expression, unadulterated, complete, pristine, and pure.

1.2此時，世尊住在王舍城這座大城市裡，受到阿闍世王及其谷主、大臣、司宮、親族大臣、官吏和侍從們的恭敬、尊崇、尊敬和禮拜，同時也受到婆羅門、剎帝利和居士們的恭敬和尊崇。世尊被數百數千的眷屬圍繞著，受到他們的尊敬，並為在場眾人宣說法。他宣說聖潔生活的法，始、中、後都是善的，義理深遠，措詞優美，純正無雜，完整圓滿，清淨無垢。

1.3One morning, many great śrāvakas‍—Venerable Śāradvatīputra, Venerable Mahāmaudgalyāyana, Venerable Mahākāśyapa, Venerable Subhūti, Venerable Pūrṇamaitrāyaṇīputra, Venerable Aśvajit, Venerable Upāli, Venerable Rāhula, Venerable Revata, Venerable Ānanda, Venerable Aniruddha, and others‍—came into the great city of Rājagṛha to collect alms, all wearing their inner and outer Dharma robes and carrying alms bowls. Those great śrāvakas went progressively through the great city of Rājagṛha seeking alms and eventually reached the palace of King Ajātaśatru. Upon arrival, they waited silently to one side.

1.3一天上午，許多大聲聞——尊者舍利弗、尊者大目犍連、尊者摩訶迦葉、尊者須菩提、尊者富樓那、尊者馬星、尊者優波離、尊者羅睺羅、尊者離婆多、尊者阿難、尊者阿那律及其他人——來到王舍城這座大城市化緣，他們都穿著內外法衣，手持缽盂。這些大聲聞逐次走過王舍城這座大城市化緣，最後到達了阿闍世王的宮殿。到達後，他們靜默地站在一旁等候。

1.4At that time, the daughter named Aśokadattā was at King Ajātaśatru’s palace. Her body was excellent like that of a twelve-year-old girl, beautiful, pleasant to behold, and with a clear complexion and full figure. She had done great deeds for victors of the past, developed roots of virtue, revered many hundreds and thousands of buddhas, and reached irreversibility on the path to unsurpassable awakening. She was seated upon a gold-legged throne in her father’s palace.

1.4此時，阿育王女名叫阿育王女，住在阿闍世王的王宮中。她的身體如同一個十二歲女孩般完美，容貌美麗，令人賞心悅目，皮膚白皙，身體豐滿。她曾為過去的佛陀做過大事業，培育了善根，恭敬禮拜了許許多多的佛陀，並在無上覺悟的道路上達到了不退轉。她坐在父王宮殿中一張黃金腳的寶座上。

1.5When the girl Aśokadattā saw the great śrāvakas, she neither stood up from her seat nor went to welcome them. She stayed silently where she was, making no gesture of greeting, not uttering a word, preparing no seats, and offering no alms.

1.5阿育王女看到這些偉大的聲聞時，既不從座位上起身，也不前去迎接他們。她默默地坐在原地，沒有任何問候的舉動，一言不發，沒有為他們準備座位，也沒有供養齋飯。

1.6When King Ajātaśatru was informed that the great śrāvakas had arrived, he came to the forecourt of the palace where they were. Since he held the great śrāvakas in the highest esteem, he was delighted to see them, and he had seats prepared for them. [F.227.a] When he saw his daughter Aśokadattā sitting silently, just looking at them, King Ajātaśatru said to her, “Daughter, these are the great śrāvakas of the bhagavān, the tathāgata, the arhat, the truly awakened Buddha Śākyamuni. They possess the qualities of greatness, they have exhausted their defilements, they have done what needs to be done, they have completed their work, they have laid down their burdens and attained their goal, they have completely exhausted the bonds to existence, they have liberated their minds through correct understanding, they have become fields of merit, and they are compassionate. Do you not understand that they seek alms out of compassion for the world? Why is it that, when you see them, you do not rise immediately from your seat, and you neither welcome them nor pay homage to them, talk to them, invite them to sit, or offer them alms? Why do you show them disrespect by sitting there silently, bereft of faith and devotion? What is the meaning of your gaze?”

1.6阿闍世王被告知大聲聞已經到達時，他來到宮殿的前院迎接他們。因為他對大聲聞尊崇備至，看到他們時感到欣喜，並為他們準備了座位。當他看到女兒阿育王女安靜地坐著，只是看著他們時，阿闍世王對她說：「女兒啊，這些是世尊、如來、阿羅漢、真實覺悟的佛陀釋迦牟尼的大聲聞。他們具備偉大的品質，已經消除了所有煩惱，完成了應做之事，盡了應盡之責，放下了負擔並達到了目標，完全耗盡了對存在的束縛，通過正確的理解解脫了他們的心，成為了福田，並具有悲心。難道你不明白他們是出於對世界的悲心而尋求布施嗎？為什麼當你看到他們時，你不立即從座位上站起來，既不迎接他們，也不向他們禮敬，與他們交談，邀請他們坐下，或提供給他們布施？你為什麼默默地坐在那裡表示不尊重他們，缺乏信心和虔誠？你這樣凝視的意義何在？」

1.7The girl Aśokadattā responded to her father King Ajātaśatru by asking, “Father, consider this‍—have you ever heard of or seen a universal monarch standing up for or coming to welcome a vassal king?”

1.7女子阿育王女回答她的父親阿闍世王說：「父王，請您思考一下——您曾經聽說過或看見過轉輪聖王為了迎接或歡迎一位附庸王而起身相迎嗎？」

“No, my daughter,” answered the king.

"沒有，我的女兒，"國王回答道。

1.8The girl asked, “Does Śakra, the lord of gods, stand up for or come to welcome other gods?”

1.8女孩問道：「帝釋天神的主宰，他會為其他天神起身迎接嗎？」

“No, my daughter,” answered the king.

"沒有，我的女兒，"國王回答道。

1.9The girl asked, “Father, does Brahmā, the lord of the Sahā world, stand up for or come to welcome other gods?”

1.9女孩問道：「父親，梵天是娑婆世界的主宰，他會為其他天神起身迎接嗎？」

“No, my daughter,” answered the king.

「沒有，我的女兒，」國王回答道。

1.10The girl asked, “Father, have you ever heard of or seen the great ocean paying homage to lakes, ponds, springs, small lakes, pools, and wells?”

1.10女孩問道："父親，您有沒有聽說過或看到過大海向湖泊、池塘、泉水、小湖、水池和井致敬呢？"

“No, my daughter,” answered the king.

「沒有，我的女兒，」國王回答道。

1.11The girl asked, “Father, have you ever heard of or seen Sumeru, the king of mountains, bowing or paying homage to the other Black Mountains?” [F.227.b]

1.11女兒問道：「父王，您曾聽說過或看到過山王須彌山向其他黑山彎腰或禮拜嗎？」

“No, my daughter,” answered the king.

「沒有，我的女兒，」國王回答。

1.12She asked, “Father, have you ever heard of or seen the sun, the moon, and the stars wishing they had the light of fireflies?”

1.12她問道：「父親，您曾經聽說過或看見過太陽、月亮和星星，希望擁有螢火蟲的光芒嗎？」

“No, my daughter,” answered the king.

「沒有，我的女兒。」國王回答說。

1.13She asked, “Father, have you ever heard of or seen a lion, the king of beasts, standing up for or coming to welcome a jackal?”

1.13她問道：「父王，您曾聽說或看過獅子，那百獸之王，會為了豺狼而站起來或前去迎接牠嗎？」

“No, my daughter,” answered the king.

「不曾有過，我的女兒，」國王回答道。

1.14She asked, “Father, in the same way, who, once they have already generated the mind set upon unsurpassable, truly complete awakening and proclaimed the lion’s roar of great loving-kindness and great compassion, would have admiration for jackal-like śrāvakas, who are inclined toward the inferior and who lack great loving-kindness and great compassion? Who would stand up for them, come to welcome them, pay homage to them, or honor them? Father, what great Dharma king who has already turned the unsurpassable wheel of Dharma, or who is now turning it, would happily pay homage or bow down to inferior śrāvakas, who are lowly, weak, cowardly, and have limited understanding? Father, what lord of gods, such as Indra, when striving to be a perfect lord of gods, would aspire to the state of, pay homage to, stand up for, or come to welcome śrāvakas, who are like lesser gods? Father, what lord of the Sahā world, such as Brahmā, when striving for Brahmā’s supreme reception hall in this world system, would aspire to the state of, stand up for, come to welcome, or pay homage to śrāvakas, who are like brahmās with lesser roots of virtue? Father, who, when seeking realization in the Dharma that is equal to the unequaled, the immeasurable ocean of gnosis, would aspire to the state of, stand up for, come to welcome, or pay homage to śrāvakas, who follow a moral discipline that is like the water left in a cow’s hoofprint? Father, [F.228.a] who, when striving for the form of a tathāgata whose meditative concentration is like Sumeru and who is liberated, would stand up for, come to welcome, pay homage to, bow to, or desire the state of a śrāvaka, whose power of meditative stability is like that of a mustard seed? Father, who, when they have heard of the greatness of the bhagavān buddhas‍—their wisdom, merit, gnosis, and qualities, which are like the immeasurable light of the sun and the moon‍—would want the liberation of a śrāvaka, whose luminosity of mind is as feeble as the light of a firefly and who follows the words of others? I do not pay homage to śrāvakas, even after tathāgatas have already passed into parinirvāṇa, not to mention while they are still present. Why? Because who would relinquish the sun and the moon to pay homage to fireflies? Father, if one relies on śrāvakas, one will remain with the mentality of a śrāvaka. But if one relies on completely perfect awakening, one will develop and gain the precious mind of omniscience.”

1.14她問道：「父親，同樣地，誰在已經發起無上正等正覺之心，宣說了大慈大悲的獅子吼之後，還會對那些傾向於低劣境界、缺乏大慈大悲的豺狼般的聲聞有所仰慕呢？誰會為他們起身、前往迎接、向他們禮拜或尊敬他們呢？父親，什麼樣的大法王，已經轉動了無上法輪，或正在轉動法輪，會樂意向那些低下、軟弱、怯懦、理解有限的低劣聲聞禮拜或跪拜呢？父親，什麼樣的天神之主，比如因陀羅，在努力成為完美的天神之主時，會嚮往、禮拜、起身迎接或歡迎那些如同次等天神的聲聞呢？父親，什麼樣的娑婆世界之主，比如梵天，在努力爭取梵天在這個世界系統中至高的住所時，會嚮往、起身迎接、歡迎或禮拜那些如同善根較少的梵天的聲聞呢？父親，誰在追求與無與倫比相等的、無量智慧之海的法實現時，會嚮往、起身迎接、歡迎或禮拜那些遵循如牛蹄跡中殘留之水般的戒行的聲聞呢？父親，誰在追求禪定如須彌山、已獲得解脫的如來之身相時，會為一位禪定之力如芥子般的聲聞起身、迎接、禮拜、跪拜，或嚮往他的境界呢？父親，誰在聽聞了世尊諸佛的偉大——他們的智慧、功德、智慧和品質如同日月無量的光芒——之後，還會想要一位內心光明如螢火蟲般微弱、追隨他人言語的聲聞的解脫呢？我不向聲聞禮拜，即使在如來已經進入般涅槃之後也是如此，更何況在他們還在世時。為什麼呢？因為誰會放棄日月而去禮拜螢火蟲呢？父親，如果依靠聲聞，就會保持聲聞的心態。但如果依靠圓滿的覺悟，就會開發並獲得寶貴的一切種智之心。」

1.15Thereupon King Ajātaśatru said to his daughter Aśokadattā, “So this is why, when you see these śrāvakas, you do not stand up, do not come to welcome them, do not pay homage, do not pay your respects, and do not invite them to be seated or receive alms. Daughter, you are exceptionally conceited!”

1.15於是阿闍世王對他的女兒阿育王女說：「所以這就是為什麼，當你看到這些聲聞時，你不起身，不去迎接他們，不禮敬他們，不表示尊重，也不邀請他們坐下或接受供養。女兒啊，你實在是傲慢得很！」

1.16The girl Aśokadattā replied to her father, King Ajātaśatru, “Father, I am not exceptionally conceited. Father, you neither stand up for nor go out to welcome the poor of this city. You do not prepare seats for them. So, you must consider yourself exceptionally conceited too.”

1.16女孩阿育王女回答她的父親阿闍世王說：「父王，我並非特別傲慢。父王，您對這座城市的貧困者既不起身相迎，也不出門歡迎他們，您也不為他們準備座位。所以，您也必定認為自己特別傲慢了。」

“Daughter, they are not my equals,” replied the king.

「女兒，他們不是我的同等。」國王回覆道。

1.17“In the same way, father,” she replied, “a bodhisattva, from the moment their mind is first set on awakening, is without equal among all śrāvakas and pratyekabuddhas.”

1.17「父王，同樣的道理，」她回答道，「菩薩從最初發心要證得覺悟的那一刻起，在所有的聲聞和辟支佛中就是無與倫比的。」

1.18The king asked, [F.228.b] “Daughter, do bodhisattvas not abandon conceit and arrogance, and bow and pay homage to all sentient beings?”

1.18國王問道：「女兒啊，菩薩不是要放棄驕慢和傲慢，向一切眾生鞠躬禮敬嗎？」

“Father,” she replied, “bodhisattvas do indeed bow and pay homage to all sentient beings, in order to abandon enmity, rigidity, anger, harmful intent, and faults and to ripen the roots of virtue. But, father, these great śrāvakas have not purified themselves of enmity, rigidity, anger, harmful intent, and faults‍—they have not abandoned them, nor have they cultivated virtue. Father, though all śrāvakas have been taught the Dharma of the śrāvakas by a hundred thousand buddhas, no matter how many times they are taught moral discipline, meditative stability, and wisdom, still, father, where is their moral discipline? Where is their meditative stability? Where is their wisdom? Where is their liberation? Where is their knowledge and seeing of liberation? As an analogy, father, they are like pots already filled with water that cannot accept or retain a single drop more when it rains. In the same way, father, even when a hundred thousand buddhas teach śrāvakas the Dharma they cannot grasp it. They neither retain nor increase their moral discipline, meditative stability, wisdom, liberation, or knowledge and seeing of liberation.

「父王，」她回答說，「菩薩確實會向所有眾生禮敬，為了要斷除敵意、固執、憤怒、惡意和過失，並使善根成熟。但父王，這些大聲聞還沒有淨化自己，沒有斷除敵意、固執、憤怒、惡意和過失，也沒有修習善德。父王，雖然所有聲聞都曾被十萬個佛陀教導聲聞的法，但無論教他們多少次戒、禪定和慧，父王，他們的戒在哪裡？他們的禪定在哪裡？他們的慧在哪裡？他們的解脫在哪裡？他們對解脫的知見在哪裡？舉個比喻，父王，他們就像已經裝滿水的罐子，下雨時連一滴水都裝不進去、留不住。同樣地，父王，即使有十萬個佛陀教導聲聞此法，他們也無法領納。他們既不能保持，也不能增長他們的戒、禪定、慧、解脫，或對解脫的知見。

1.19“On the other hand, father, by the same analogy, the vast ocean catches and retains the water of all rivers and all rain-flow. Why? Because the vast ocean is immeasurable. Father, bodhisattva mahāsattvas are like the ocean. They can likewise hold all the water of Dharma teachings and perfectly retain all Dharma teachings. Why? [F.229.a] Because the vessel that is the mind of omniscience of the bodhisattva mahāsattvas is equal to the unequaled.”

1.19「另一方面，父親，按照同樣的比喻，廣大的海洋能夠承納並保留所有河流和所有雨水。為什麼呢？因為廣大的海洋是無邊無際的。父親，菩薩摩訶薩就像海洋一樣。他們同樣能夠容納所有法的教導，並且完美地保留所有的法教。為什麼呢？因為菩薩摩訶薩的一切種智之心這個器皿，與無上相等。」

About that, this is said:

關於這一點，經文中這樣說：

When five hundred śrāvakas approached,
當五百位聲聞前來時，
Aśokadattā, the daughter of Ajātaśatru,
阿育王女阿闍世王的女兒，
Radiant with good qualities,
光彩照人，具足善法。
Did not rise to greet them.
沒有起身迎接他們。
Ajātaśatru said to her,
阿闍世王對她說道，
“Daughter, listen to my words!
「女兒，聽聽我的話！」
When you see five hundred śrāvakas,
當你看見五百位聲聞，
Why do you not stand to greet them?”
為什麼你不起身迎接他們？
The girl Aśokadattā replied,
阿育王女女孩回答說，
“When I saw these śrāvakas,
「當我看見這些聲聞時，
Why had I no thought to pay them homage?
我為什麼沒有想到要向他們致敬呢？
Pray listen, father, to what I have to say.
請父親聽女兒說。
“Take, for example, a person who goes to the ocean
「比如說，有一個人前往大海
And from that source of precious jewels takes only trinkets.
卻只從那珍寶之源取出小飾品。
I consider all śrāvakas to be just like that,
我認為所有的聲聞都像那樣，
Accepting only the śrāvakas’ doctrine from the expanse of gnosis.
只接受聲聞的教法，而不取智慧的廣大內涵。
“Take, for example, someone who has pleased a king,
「比如說，有人討得國王歡心，」
A lord of wealth, a lord of the earth, a universal monarch,
一位財富之主、大地之主、轉輪聖王，
But in return asks for just one kārṣāpaṇa coin‍—
但卻只要求得到一個迦羅財作為回報——
Their service to that king has been pointless.
他們對那位君主的服侍就變得毫無意義了。
“But when someone has pleased a universal monarch
「但是當有人取悅了一位轉輪聖王時
And asks for ten billion,
卻要求十億迦羅財，
And with it makes the poor wealthy‍—
用它使貧困的人變得富有——
Such a person has served that king well.
這樣的人就算是侍奉那位國王侍奉得很好。
“I consider all śrāvakas,
「我認為所有的聲聞，
Who have heard of the limitless good qualities of buddhahood
聽聞過佛陀無限美好特質的
Yet still aspire to the lesser vehicle,
但仍然志向於小乘的。
As being like the person who asks for just one kārṣāpaṇa coin,
比如那個只乞求一枚迦羅財的人一樣。
“While learned bodhisattvas
「雖然博學的菩薩
Are like the person who achieves great wealth
猶如獲得大財富的人一樣
By pleasing a victorious Dharma king.
通過討悅勝利的法王。
Having touched awakening, they train sentient beings.
他們證得覺悟後，就去教化眾生。
“Just as, to give an analogy, a sick person tormented by a hundred ailments
「就像一個比喻一樣，一個被百般疾病折磨的病人
Is released from their condition by a physician,
被醫生從其病況中解救出來，
So, too, are all śrāvakas, who follow others’ instructions and are tormented by afflictions,
同樣地，所有聲聞也是如此，他們追隨他人的教誨，被煩惱所折磨，
Released by bodhisattvas, who are like physicians.
由菩薩所解救，菩薩就像醫生一樣。
“Who, when curing many beings by prescribing medicine,
「誰在為許多有情開藥方進行治療時，
Bows to those beings they treat? [F.229.b]
向他們所治療的眾生行禮？
Similarly, who, when striving to be a perfectly awakened physician,
同樣地，誰在努力成為圓滿覺悟的醫生時，
Bows to the śrāvakas they treat?
向他們所治療的聲聞禮拜呢？
“Likewise, just as a physician cannot treat
同樣地，就像一位醫生無法醫治
Every sick person there is to be treated,
每個需要治療的病人，
So, too, are physician buddhas unable to treat
同樣地，醫王般的佛陀也無法治療
Every śrāvaka who is to be treated.
每一位應當被度化的聲聞。
“But physicians who think only
「但那些只想著治療自己，不想治療其他眾生的醫生——
Of treating themselves and no other sentient beings‍—
只懂得治療自己，而不治療其他眾生的——
Such conceited, selfish, and arrogant physicians
這樣自高自大、自私自利、傲慢的醫生
Will not generate the necessary intention for awakening,
不會生起覺悟所需的願心。
“While a physician who develops compassion
而一位修行者若能培養悲心，
And treats others’ illnesses as they would their own
並將他人的病痛視同自己的病痛一般對待
Is a physician worthy of honor and praise
是值得受到尊敬和讚美的醫生
And is revered by all the world,
並且受到整個世界的尊敬，
“Those preeminent in the realization of knowledge and awareness
「那些在知識和覺悟的實現中最為卓越的人
Who liberate only themselves and no other sentient beings
只解脫自己而不解脫其他眾生的人
Are like physicians who treat only themselves.
就像只給自己治病的醫生一樣。
They are not esteemed by the learned.
他們不被學者所尊敬。
“Those preeminent in the realization of knowledge and awareness
「那些在知識和覺悟的證悟中最為卓越的人
Who liberate countless sentient beings from suffering
那些解救無數眾生脫離苦難的人
Are those who have the aspiration to supreme awakening.
是那些有志於無上覺悟的人。
They are praised by all the world.
他們受到全世界的讚揚。
“The stem of the castor-oil plant is not beautiful,
「蓖麻植物的莖不美麗，
And the shade it casts is not wide.
它投射的陰影也不寬廣。
All śrāvakas are like the castor-oil plant,
所有聲聞都像蓖麻植物一樣，
And the liberating shade they offer is not valued.
他們所提供的解脫之蔭也不被珍視。
“Great trunks of the best sandalwood trees
「最優質的檀香樹的粗大樹幹
Are valued by those tormented by heat.
受熱折磨的人珍視它們。
This is how I consider bodhisattvas,
我就是這樣看待菩薩的，
Who benefit all the world, including its gods.
他們利益整個世界，包括天神。
“The water left in a cow’s hoofprint is meager.
「留在牛蹄印中的水非常稀少。
It offers no respite from the torments of heat,
它無法緩解酷熱的折磨，
While the Ganges River satisfies ten billion beings
恆河河水滋養著一百億個生命
And then flows to the great ocean.
然後流入大海。
“All śrāvakas are like the water in a cow’s hoofprint‍— [F.230.a]
「所有聲聞就像牛蹄印裡的水——
They cannot relieve the heat that torments beings.
他們無法消除折磨眾生的熱惱。
Bodhisattvas are like the Ganges River‍—
菩薩就像恆河一樣——
They satisfy limitless beings with Dharma.
他們以法滿足無限的眾生。
“When a rain of precious things falls,
「當寶物的雨水降落時，
The poor are those who collect only cowrie shells,
貧窮的人是那些只收集貝殼的人，
While those who collect many gems
而那些收集許多寶石的人
Make the poor wealthy.
使窮人變得富有。
“Likewise, when the buddhas make fall a rain of precious Dharma,
"同樣地，當佛陀們降下珍貴法的甘霖時，
Śrāvakas are those who take only a little from the precious, holy Dharma,
聲聞是那些只從珍貴的聖法中獲取少部分的人。
While bodhisattvas, for the sake of sentient beings,
而菩薩們，為了眾生的緣故，
Take a lot.
取得很多。
“When sentient beings come before Mount Sumeru,
「當眾生來到須彌山時，
They assume a golden hue.
他們呈現金色光輝。
When they come before other mountains,
當他們來到其他山脈之前，
They do not assume a golden hue.
他們不會呈現金色光澤。
“Bodhisattvas are like Mount Sumeru‍—
「菩薩如同須彌山——
By their power, the single hue of liberation
藉由他們的力量，解脫的單一色光普遍照耀眾生，包括天神。
Spreads over living kind, including gods.
遍及眾生，包括天神。
The same cannot be claimed for the gnosis of śrāvakas.
聲聞的智慧則不能如此相比。
“Father, a dewdrop on the tip of a wet blade of grass
「父親啊，一滴露水落在濕潤的草葉尖端
Is not enough to make crops grow.
不足以使莊稼生長。
Yet, a blanket of clouds covering the land
然而，一片籠罩大地的雲層
Will satisfy the earth and make crops multiply.
會讓大地得到滿足，使莊稼增長繁衍。
“All śrāvakas are like dewdrops,
「所有聲聞都像露珠，
While bodhisattvas are like the blanket of clouds.
而菩薩則如同雲層覆蓋大地。
Actualizing compassion, they bring relief to the trichiliocosm
實現悲心，為三千大千世界帶來救濟
With a rain of holy Dharma for those who rely on them.
以聖潔之法的甘霖，來普雨那些依靠他們的眾生。
“The oleander flower has not the best of scents
「夾竹桃花的香氣並非最好的
And so is not favored by man or woman.
因此不為男人或女人所喜愛。
The magnolia flower has a pleasing scent,
木蘭花香氣宜人，
As do the blue lotus and jasmine.
就像青蓮花和茉莉花一樣。
“Śrāvakas are like the scent of oleander.
「聲聞就像夾竹桃的香氣。
None are pleased by what they understand,
沒有人對自己所理解的東西感到滿意。
While both gods and humans are enraptured
而天神和人類都被迷住了
By a bodhisattva’s scent of omniscience.
被菩薩的一切種智香氣所吸引。
“What awe can there be for those who go it alone?
「獨自前行的人有什麼值得敬畏的呢？
The truly marvelous are those who guide limitless beings.
真正令人讚歎的是那些引導無量眾生的人。
Śrāvakas are like those who travel alone,
聲聞就像獨自行走的人一樣，
While bodhisattvas are like captains.
而菩薩就像船長一樣。
“There are travelers who seek provisions from others
「有些旅人向他人尋求給養」
And those who give hospitality to all.
以及那些對所有人提供款待的人。
Śrāvakas, who follow the advice of others, are all like the former, [F.230.b]
聲聞，依循他人的教誨，都如同前者一樣。
While bodhisattvas are like those who host everyone.
而菩薩就像那些款待所有人的人。
“With only a small boat,
「只憑一艘小船，
One cannot rescue others from a great body of water.
無法用一艘小船從大水中救出他人。
But coming in a sturdy ship,
但是乘坐牢固的船隻，
One can rescue many millions of beings.
能夠拯救許多百萬眾生。
“Śrāvakas are like those who rely on a small boat,
「聲聞就像那些依靠小船的人，
So how can they save other beings?
那麼他們怎麼能拯救其他眾生呢？
Bodhisattvas come in the ship of perfect awakening
菩薩乘著完美覺悟的船
And save beings from the ocean of suffering.
並拯救眾生脫離苦海。
“One cannot gain victory over enemies
「無法戰勝敵人
Riding a donkey into battle.
騎著驢子進入戰場。
By riding elephants, horses, and chariots
騎著象、馬和戰車
One can defeat enemies in battle.
人們可以在戰役中戰勝敵人。
“Śrāvakas are like those who ride donkeys,
「聲聞就像那些騎驢的人，
While bodhisattvas, who ride elephants,
而菩薩們騎著象，
Will be victorious over the demons before the Bodhi tree,
將在菩提樹前戰勝惡魔。
For the benefit and happiness of all beings.
為了利益和幸福所有眾生。
“Though stars fill the sky,
「雖然星星佈滿天空，
They do not make the night beautiful.
它們不能使夜晚變得美麗。
But when the moon’s light fills the heavens,
但當月光充滿天空時，
It beautifies the night like a bindi for the sky.
它像天空的額飾一樣美化了夜晚。
“Dear father, these śrāvakas are like the stars,
「親愛的父親，這些聲聞就像星星一樣，
Whereas, king, a bodhisattva is like the moon,
然而，大王啊，菩薩就像月亮一樣，
Shining brilliant gnosis upon living kind
照耀眾生以璀璨的智慧
In order to heal all sentient beings.
為了療癒一切眾生。
“Dear father, one can accomplish little
「親愛的父親，一個人能成就的很少
By the light of a swarm of fireflies.
以螢火蟲群的光芒。
But with the light of the sun in Jambudvīpa,
但是用閻浮提太陽的光芒，
One can complete hundreds of various deeds.
一個人能夠完成數百種各種各樣的事業。
“Śrāvakas are like fireflies‍—
「聲聞如螢火蟲——
The brilliance of their intellect is barely perceptible.
他們的智慧光輝幾乎難以察覺。
Buddhas are like the sun of liberation‍—
佛陀如同解脫的太陽——
Their wisdom and gnosis liberate sentient beings.
他們的慧和智慧解脫眾生。
“Dear father, though hundreds of jackals may howl,
「親愛的父親，儘管數百隻豺狼可能嚎叫，」
The herds of wild animals are unperturbed.
野獸的群落不為所動。
But when a lion roars, elephants, beasts, and birds alike
但當獅子咆哮時，大象、野獸和鳥類都
Flee in all directions.
四散奔逃。
“Dear father, see that the śrāvakas are like jackals.
「親愛的父親，看那些聲聞就像豺狼一樣。
Their words scare not the demons,
他們的話語驚嚇不了惡魔，
But demons and their kind are terrified
但是惡魔及其眷屬感到恐懼
When a king conducts himself as a bodhisattva. [F.231.a]
當一位國王以菩薩的身份行事時。
“Dear father, for these reasons,
「親愛的父親，由於這些原因，
I could not aspire to those of the lesser vehicle.
我無法對小乘的境界產生渴望。
Who, after forsaking unsurpassable awakening,
誰會在捨棄無上覺悟後，
Would aspire to the lesser vehicle?
誰會捨棄無上覺悟而嚮往小乘呢？
“Those who have completely forsaken supreme awakening
「那些已經徹底放棄無上覺悟的人
And yet aspire to the lesser vehicle
卻仍然嚮往小乘
Make an evil living and have not profited‍—
以邪惡的方式生活，卻沒有獲得任何利益。
They have wasted their human birth.
他們浪費了自己的人身。
“Those who, for the sake of healing the world with its gods,
「那些為了用覺悟療癒世界及其天神的人，
Aspire to supreme awakening
立志追求至高的覺悟
Make a worthy living and achieve greatness‍—
謀得正當生計，成就偉大功業——
They fulfil the purpose of this human birth.
他們完成了此生為人的目的。
“Those who, with body, speech, and mind,
「那些用身體、言語和思想，
Are resolved in thought and deed to heal the world,
在思想和行動上都決心要療癒世界的人，
Who always strive to heal sentient beings,
那些總是努力救度眾生的人，
Are like an uḍumbara flower.”
如同優曇華一般。

1.63On hearing these verses taught by his daughter Aśokadattā, King Ajātaśatru was speechless. Venerable Śāriputra thought to himself, “Well! This girl has achieved unimpeded eloquence, but I should ascertain whether or not she has achieved patience.”

1.63阿闍世王聽到女兒阿育王女所說的這些偈頌，頓時無言以對。尊者舍利弗心想：「太好了！這個女孩已經成就了無礙辯，但我應該確認她是否已經成就了忍辱。」

1.64So Venerable Śāriputra asked Aśokadattā, “Girl, have you truly practiced the Śrāvaka Vehicle, or do you not claim to have done so? Have you truly engaged in the Pratyekabuddha Vehicle, or do you not claim to have done so? Girl, what is your purpose? What do you seek in making such a lion’s roar?”

1.64於是舍利弗尊者問阿育王女道：「女孩，你是否真正修習過聲聞乘，或者你並未聲稱做過？你是否真正修習過辟支佛乘，或者你並未聲稱做過？女孩，你的目的是什麼？你為什麼要發出如此的獅子吼？」

1.65“Reverend Śāriputra,” she replied, “if I were striving for the sake of some dharma, then I would not make a lion’s roar, but since, Reverend Śāriputra, I am not striving for the sake of any dharma, that is why I have made this lion’s roar. Furthermore, Reverend Śāriputra, you asked me, ‘girl, have you truly practiced the śrāvaka’s vehicle?’ Well, is the dharma realized by the reverend Śāriputra classified as the vehicle known as that of the śrāvakas, the pratyekabuddhas, or the truly complete buddhas?” [F.231.b]

1.65阿育王女回答說：「尊敬的舍利弗，如果我是為了追求某種法而發出獅子吼，那我就不會發出獅子吼。但是，尊敬的舍利弗，正因為我並不是為了追求任何法，所以我才發出了這獅子吼。再者，尊敬的舍利弗，你問我『女孩啊，你真的修習過聲聞乘嗎？』那麼，舍利弗尊者所證悟的法，究竟被分類為聲聞乘、辟支佛乘，還是圓滿覺悟的佛陀之乘呢？」

1.66“Girl,” replied the elder Śāriputra, “in those dharmas there is no classification into vehicles. Dharma has only one characteristic: that it lacks any such characteristics.”

1.66「女子，」舍利弗長老回答說，「在那些法中，沒有乘的分類。法只有一個特性：就是它缺乏任何這樣的特性。」

1.67The girl asked, “Reverend Śāriputra, what is the purpose sought in this dharma without characteristics?”

1.67阿育王女問道：「舍利弗尊者，在這個無特徵的法中，究竟尋求什麼目的呢？」

“Girl,” replied Śāriputra, “no purpose whatsoever is sought in Dharma.”

舍利弗回答說：「女孩，在法中沒有任何目的可言。」

1.68The elder Śāriputra then further questioned Aśokadattā: “Girl, what distinguishes the dharmas of a buddha and the dharmas of an ordinary person? What are the differences between the two?”

1.68長老舍利弗進一步問阿育王女：「女孩，佛陀的法和凡人的法有什麼區別？這兩者之間有什麼差異？」

1.69“Reverend Śāriputra,” replied the girl, “what distinguishes emptiness and voidness? What are the differences between the two?”

1.69阿育王女回答說：「舍利弗尊者，空和空性有什麼區別？這兩者之間有什麼不同之處？」

“There is no distinction or difference between them,” answered Śāriputra.

「它們之間沒有區別和差異，」舍利弗回答道。

1.70“Reverend Śāriputra,” the girl continued, “just as there is no distinction or difference between emptiness and voidness, so, too, Reverend Śāriputra, is there no distinction or difference whatsoever between the dharmas of a buddha and the dharmas of an ordinary person. Just as, Reverend Śāriputra, there is no distinction or difference between, for example, the sky and open space, so, too, Reverend Śāriputra, is there no distinction or difference between the dharmas of a buddha and the dharmas of an ordinary person.”

1.70阿育王女繼續說道：「尊者舍利弗，就如同空與空之間沒有任何區別和差異一樣，尊者舍利弗，佛陀的法與凡人的法之間也同樣沒有任何區別和差異。尊者舍利弗，就如同譬如虛空與開闊的空間之間沒有任何區別和差異一樣，尊者舍利弗，佛陀的法與凡人的法之間也同樣沒有任何區別和差異。」

To this the elder Śāriputra made no reply.

對此，長老舍利弗沒有回答。

1.71Then Venerable Mahāmaudgalyāyana asked the girl Aśokadattā, “Girl, from what you have said, you consider the dharmas of the Buddha to be vastly superior, and you consider the dharmas of the śrāvakas to be vastly inferior. Is this why, when you see great śrāvakas, you do not stand up for them, or pay homage to them, or come to welcome them, or speak to them, or invite them to sit and receive alms?”

1.71大目犍連尊者問女孩阿育王女："女孩，根據你所說的話，你認為佛陀的法遠遠殊勝，你認為聲聞的法遠遠低劣。是因為這個原因，當你看到偉大的聲聞時，你不站起來迎接他們，不向他們禮敬，不去歡迎他們，不與他們交談，也不邀請他們坐下並接受供養嗎？"

1.72The girl Aśokadattā replied to the elder Mahāmaudgalyāyana, “Reverend Mahāmaudgalyāyana, do you know how many stars there are in this world system of the great trichiliocosm?” [F.232.a]

1.72阿育王女回答大目犍連長老說：「尊者目犍連，您知道在這個三千大千世界中有多少顆星星嗎？」

1.73“Girl,” replied Mahāmaudgalyāyana, “were I immersed in meditative absorption, I could count them. But when I am not immersed in meditative absorption, I do not know.”

1.73大目犍連回答道：「女孩，如果我沉浸在禪定中，我可以數出來。但當我不在禪定中時，我就不知道。」

1.74“Reverend Mahāmaudgalyāyana,” said the girl, “in just an instant of meditative equipoise, a tathāgata knows every thought of every sentient being of the past, present, and future, throughout the great trichiliocosm of world systems as numerous as the grains of sand of the Ganges River‍—not to mention the mere number of sentient beings included in just a single world system of the trichiliocosm. Reverend Mahāmaudgalyāyana, this is what distinguishes the Tathāgata from the śrāvakas‍—this is what differentiates them. Reverend Mahāmaudgalyāyana, do you know how many buddhafields have been destroyed and formed in the worlds of the ten directions?”

1.74阿育王女說道：「尊敬的大目犍連，如來在剎那禪定中，就能知曉過去、現在、未來的每一個眾生的每一個念頭，這些眾生遍佈無量無邊的三千大千世界，數量如恆河沙粒一樣無數——更不用說只是三千大千世界中單單一個世界所包含的眾生數量。尊敬的大目犍連，這就是如來與聲聞的區別之處——這就是他們的不同之處。尊敬的大目犍連，您知道十方世界中有多少佛剎曾經被毀滅和形成過嗎？」

“No, girl, I do not know,” replied Maudgalyāyana.

「不知道，女孩，」目犍連回答說。

1.75The girl asked further, “Reverend Mahāmaudgalyāyana, do you know how many bhagavān buddhas there have been in the past, how many there will be in the future, and how many there are now?”

1.75女子進一步問道："尊者大目犍連，您知道過去有多少位世尊佛陀、未來會有多少位，以及現在有多少位嗎？"

“No, girl, I do not know,” replied Maudgalyāyana.

「不知道，女孩，我不知道，」目犍連回答說。

1.76The girl asked further, “Reverend Mahāmaudgalyāyana, do you know how many beings conduct themselves with attachment, how many with aversion, how many with ignorance, and how many with all three equally?”

1.76女孩進一步問道：「尊敬的大目犍連，您知道有多少眾生以貪著心行動，有多少以嫌厭心行動，有多少以無明心行動，又有多少以三者同等力量行動嗎？」

“No, girl, I do not know,” replied Maudgalyāyana.

「不知道，姑娘。」目犍連回答說。

1.77The girl asked, “Reverend Mahāmaudgalyāyana, do you know how many beings there are who follow the Śrāvaka Vehicle, how many who follow the Pratyekabuddha Vehicle, and how many who are truly engaged in the Great Vehicle?”

1.77女孩問道：「尊敬的大目犍連，您知道有多少眾生跟隨聲聞乘，有多少眾生跟隨辟支佛乘，有多少眾生真正修行大乘嗎？」

“No, girl, I do not know,” replied Maudgalyāyana.

「我不知道，女孩。」目犍連回答。

1.78The girl asked, “Reverend Mahāmaudgalyāyana, do you know how many beings there are who have been trained by śrāvakas, how many who have been trained by pratyekabuddhas, [F.232.b] and how many who have been trained by buddhas?”

1.78女子問道：「尊敬的大目犍連，您知道有多少眾生已被聲聞調伏，有多少眾生已被辟支佛調伏，以及有多少眾生已被佛陀調伏嗎？」

“No, girl, I do not know,” replied Maudgalyāyana.

「不知道，姑娘，我不知道，」目犍連回答。

1.79The girl asked, “Reverend Mahāmaudgalyāyana, do you know how many beings there are who make correct determinations, how many who make false determinations, and how many who make no determinations at all?”

1.79女孩問道：「尊敬的大目犍連，您知道有多少有情眾生做出正確的判斷，有多少做出錯誤的判斷，以及有多少根本不做任何判斷嗎？」

“No, girl, I do not know,” replied Maudgalyāyana.

「不知道，女孩，我不知道，」目犍連回答說。

1.80“Reverend Mahāmaudgalyāyana,” said the girl, “when the Tathāgata thoroughly knows this and all the other foregoing points that śrāvakas and pratyekabuddhas do not, what need is there to mention other sentient beings? Reverend Mahāmaudgalyāyana, this is the distinct superiority of the Tathāgata.

1.80「尊者大目犍連，」女子說，「如來徹底了知這一點以及所有前面提到的、聲聞和辟支佛都不知道的要點，還需要提及其他眾生嗎？尊者大目犍連，這就是如來與眾不同的殊勝之處。」

1.81“Furthermore, Reverend Mahāmaudgalyāyana, since the Tathāgata has taught that you are the greatest among those who possess magical powers, Reverend Mahāmaudgalyāyana, go to the world system called Gandhaprabhāsa, where the tathāgata, the arhat, the truly complete buddha called Incense-Emitting Light dwells and accepts a livelihood teaching the Dharma to bodhisattvas, a buddhafield in which the scent of uragasāra sandalwood incense comes from every tree, and where fragrant incense pervades the entire buddhafield.”

1.81「而且，尊者大目犍連，既然如來已經教導你是那些具有神通力者中最偉大的，尊者大目犍連，你應該去往名叫香光的世界系統，那裡住著如來、阿羅漢、真正圓滿的佛陀香光如來，他接受供養並以說法教導菩薩們，那是一個佛剎，其中每棵樹木都散發著烏羅柄沙羅香的香氣，芬芳的香氣充滿整個佛剎。」

1.82“Girl,” replied the elder Mahāmaudgalyāyana, “I have only just now heard the name of that buddhafield. How can I go there to see that buddha and listen to his dharma?”

1.82大目犍連長老回答說：「女孩，我直到現在才聽說那個佛剎的名字。我怎麼能夠去那裡見到那位佛陀，並聽聞他的法呢？」

Without rising from her throne, the girl Aśokadattā said, “I declare with truth and true words that a bodhisattva mahāsattva, as soon as the mind of awakening is cultivated for the first time, outshines all śrāvakas and pratyekabuddhas in brilliance. So, by this truth and these true words, may the Tathāgata Incense-Emitting Light reveal himself and his buddhafield to these great śrāvakas! [F.233.a] May these great śrāvakas experience its scents of sandalwood!”

阿育王女不起座，說道："我以諦和真言宣誓，菩薩摩訶薩一旦初次培育菩提心，其光輝就遠超一切聲聞和辟支佛。因此，憑藉此諦和這些真言，願香光如來顯現他自己及他的佛剎給這些大聲聞！願這些大聲聞體驗其檀香之香氣！"

1.83The moment the girl Aśokadattā uttered these words, by the power of their truth, at that very instance, there radiated from the body of the bhagavān Tathāgata Incense-Emitting Light such light that the great śrāvakas were able to see the Gandhaprabhāsa world, with the tathāgata, arhat, truly complete Buddha Incense-Emitting Light seated there teaching the Dharma, and by the power of the Buddha, his Dharma teaching could even be heard in this world, while the scent of uragasāra sandalwood pervaded this entire Sahā world system.

1.83阿育王女說完這些話的那一刻，由於這些話語的真實力量，就在那個瞬間，世尊香光如來的身體放射出光芒，使得大聲聞能夠看到香光世界，那裡如來、阿羅漢、真正圓滿的佛陀香光如來正坐在那裡講法。由於佛陀的力量，他的法教甚至能在這個世界被聽聞，而烏羅柄沙羅香的香氣充滿了整個娑婆世界。

1.84With speech endowed with the sixty melodious aspects, the Tathāgata Incense-Emitting Light then said, “Just as the girl Aśokadattā has said, as soon as a bodhisattva mahāsattva cultivates the mind of awakening for the first time, they outshine all śrāvakas and pratyekabuddhas in brilliance.”

1.84香光如來以具足六十種妙音的語言說道："正如阿育王女所說的那樣，菩薩摩訶薩一旦首次培養菩提心，他們的光輝就會超越所有聲聞和辟支佛。"

1.85When the bodhisattva mahāsattva Maitreya, who was staying at Vulture Peak, sensed the perfume of uragasāra sandalwood, he asked the Bhagavān, “Bhagavān, where is this scent of uragasāra sandalwood coming from?”

1.85住在靈鷲山的菩薩摩訶薩彌勒聞到烏羅柄沙羅香的香氣，就問世尊說：「世尊，這烏羅柄沙羅香是從哪裡來的呢？」

1.86The Bhagavān replied to the bodhisattva Maitreya, “Maitreya, the girl Aśokadattā has proclaimed a lion’s roar in front of the great śrāvakas. By the power of its truth, she has revealed to the great śrāvakas the Tathāgata Incense-Emitting Light, who lives in the world called Gandhaprabhāsa, teaching the Dharma to bodhisattva mahāsattvas. It is the scent of uragasāra sandalwood from the Gandhaprabhāsa world that now pervades this world as well.” [F.233.b]

1.86世尊回答菩薩摩訶薩彌勒說：「彌勒，阿育王女在大聲聞眾前發出了獅子吼。由於她話語的真實力，她向大聲聞眾顯現了如來香光如來，他住在名為香光世界的世界裡，為菩薩摩訶薩們宣說法。現在從香光世界的烏羅柄沙羅香的香氣也遍滿了這個世界。」

1.87The girl Aśokadattā then asked Venerable Mahāmaudgalyāyana, “Reverend Mahāmaudgalyāyana, who among the wise, when they have seen or heard the marvelous inconceivable magical displays and emanations of bodhisattva mahāsattvas, would still stand up for, come to welcome, or pay homage to inferior śrāvakas, who are weak and timid and whose understanding is limited? Reverend Mahāmaudgalyāyana, do you know how far away the Gandhaprabhāsa world is?”

1.87阿育王女則問尊者大目犍連說：「尊者大目犍連，那些有智慧的人，當他們見過或聽聞過菩薩摩訶薩奇妙不可思議的神通顯現和化身之後，誰還會去恭敬、迎接或禮拜那些低劣的、軟弱膽小、智慧狹隘的聲聞呢？尊者大目犍連，你知道香光世界距離此處有多遠嗎？」

“No, girl, I do not,” replied Maudgalyāyana.

「不知道，姑娘。」目犍連回答說。

1.88“Reverend Mahāmaudgalyāyana,” continued the girl, “if this world system of the trichiliocosm were, like an endless field, to be filled with sugarcane, or bamboo, or reeds, or rice, then even for a magically-endowed being like you it would take an eon to count the number of plants. However, you would never be able to calculate how many buddhafields lie between here and the Gandhaprabhāsa world.”

1.88阿育王女繼續說：「大目犍連尊者，假如這三千大千世界像無邊的田野一樣，被甘蔗、竹子、蘆葦或水稻所填滿，那麼即使是像你這樣具有神通的人，也需要一個劫的時間才能數清這些植物的數量。然而，你永遠都無法計算出這裡和香光世界之間究竟有多少個佛剎。」

Then the bhagavān Tathāgata Incense-Emitting Light made the light disappear, and he made the buddhafield disappear too.

那時，世尊香光如來讓光消失了，也讓那個佛剎消失了。

1.89Venerable Mahākāśyapa then asked the girl Aśokadattā, “Girl, have you ever seen the bhagavān, the tathāgata, the arhat, the truly complete Buddha Śākyamuni?”

1.89摩訶迦葉尊者於是問阿育王女說：「女兒啊，你曾經見過世尊、如來、阿羅漢、真正圓滿的佛陀釋迦牟尼嗎？」

“Reverend Mahākāśyapa,” responded the girl, “can one see a tathāgata? Has the Tathāgata not said:

「尊者摩訶迦葉，」女孩回答說，「怎麼能看見如來呢？如來不是說過：

“ ‘Whoever sees me as form,
「誰看到我的色身，
And whoever knows me as words,
以及誰將我理解為言詞，
Has turned away from the path and abandoned it.
已經背離了正道並放棄了它。
Such people do not see me. [F.234.a]
這樣的人看不到我。
“ ‘Consider buddhas as the true nature
「將佛陀視為法性
And guides as bodies of reality.
並且將導師視為法性的身體。
Since the true nature is not knowable,
由於法性是不可認知的，
They cannot be cognized.’
它們無法被認知。

1.92“Moreover, Reverend Mahākāśyapa, you asked, ‘Girl, have you ever seen the bhagavān, the tathāgata, the arhat, the perfectly awakened Buddha Śākyamuni?’ Reverend Mahākāśyapa, indeed I have seen the Tathāgata, but not with the flesh eye, not as form; not with the divine eye, not as feeling; not with the wisdom eye, not as perception; not with the Dharma eye, not as mental formation; and not with the buddha eye, not as consciousness. Instead, Reverend Mahākāśyapa, I have seen the Tathāgata in the same way that, for example, an elder sees ignorance and craving for existence. Reverend Mahākāśyapa, I see the Tathāgata in the same way that, for example, an elder sees grasping onto the self as ‘I,’ and onto phenomena as ‘mine.’ ”

1.92「而且，摩訶迦葉尊者，您問過『女孩，你曾見過世尊、如來、阿羅漢、圓滿覺悟的佛陀釋迦牟尼嗎？』摩訶迦葉尊者，我確實見過如來，但不是用肉眼見，不是見形色；不是用天眼見，不是見受；不是用慧眼見，不是見想；不是用法眼見，不是見行；也不是用佛眼見，不是見識。相反地，摩訶迦葉尊者，我見如來的方式，就如同一位長者見無明和有愛一樣。摩訶迦葉尊者，我見如來的方式，就如同一位長者見執著於自身為『我』，以及執著於諸法為『我的』一樣。」

1.93“Girl,” responded the elder Mahākāśyapa, “ignorance, craving for existence, and both the phenomena of grasping as ‘I’ and grasping as ‘mine’ do not exist, and it is impossible to see nonexisting phenomena.”

1.93「女孩，」長者摩訶迦葉回應道，「無明、有愛，以及執著『我』和執著『我的』這兩種諸法都不存在，而且不可能看見不存在的諸法。」

The girl Aśokadattā replied, “Indeed, Reverend Mahākāśyapa, this is the case. Since all dharmas are nonexistent, they cannot be seen.”

阿育王女回答說：「確實如此，尊者摩訶迦葉。既然所有的法都不存在，它們就無法被看見。」

1.94“So, girl,” said Mahākāśyapa, “does the dharma of the Buddha also not exist?”

1.94摩訶迦葉說：「那麼，姑娘啊，佛陀的法也不存在嗎？」

The girl replied, “Elder, regardless of whether you are asking about the dharmas of the Buddha or those of ordinary people, would you assert there are any dharmas that are completely real?”

阿育王女回答說：「長者啊，無論您是在問佛陀的法，還是在問普通人的法，您會主張有任何法是完全真實的嗎？」

1.95“Girl, I do not assert that any dharmas of ordinary beings are completely real, let alone those of the Buddha,” said Mahākāśyapa.

1.95摩訶迦葉說：「阿育王女，我不認為凡夫的任何法是完全真實的，更何況佛陀的法呢。」

The girl asked, “Reverend Mahākāśyapa, [F.234.b] do those dharmas that are not completely real exist or not?”

女孩問道：「摩訶迦葉尊者，那些不是完全真實的法，是存在還是不存在呢？」

“Girl, those that are not do not exist,” said Mahākāśyapa.

摩訶迦葉說：「姑娘，不存在的東西是無的。」

1.96The girl said, “So, Reverend Mahākāśyapa, all dharmas are nonexistence. There is no need to purify the vision of that which does not exist. So, Reverend Mahākāśyapa, any noble son or daughter who wishes to purify their view of the Buddha should purify their view of the self.”

1.96女子說："那麼，尊者摩訶迦葉，一切法都是無。不需要淨化不存在之物的見地。所以，尊者摩訶迦葉，任何希望淨化對佛陀的見地的善男子或善女人，應該淨化對自我的見地。"

1.97Mahākāśyapa asked, “Girl, how can one purify the view of the self?”

1.97摩訶迦葉問道：「姑娘，應該如何淨化對自我的見地？」

“Reverend Mahākāśyapa,” replied the girl, “when one is convinced that because the self has no inherent existence all phenomena have no inherent existence, then simply with that, the view of the self has been purified.”

「尊者摩訶迦葉，」女子回答說，「當一個人確信因為自我沒有自性有，所以諸法都沒有自性有時，就只要這樣，自我的見地就已經得到淨化了。」

1.98Mahākāśyapa asked, “Girl, what is the inherent nature of the self?”

1.98摩訶迦葉問道：「女孩啊，自我的自性是什麼？」

“Reverend Mahākāśyapa,” said the girl, “the inherent nature of the self is emptiness. Because the self has no inherent nature, the self is also void. By being without inherent nature, the self is void. By being without inherent nature, all phenomena are void.”

「尊者摩訶迦葉，」那位女子說，「自我的自性就是空。因為自我沒有自性，自我也是空。由於沒有自性，自我是空。由於沒有自性，諸法都是空。」

1.99Mahākāśyapa asked, “Girl, from whom did you learn the Dharma, such that your view is so perfect? Girl, it is said that two causes or two conditions can lead to the arising of a perfect view: it can arise from the words of another, or it can arise from one’s own manner of mental application.”

1.99摩訶迦葉問道：「女孩，你從誰那裡學習了法，使得你的見地如此圓滿？女孩，據說有兩種因或兩種條件能導致圓滿見地的生起：它可以從他人的言教而生起，也可以從自己的思維方式而生起。」

1.100“Reverend Mahākāśyapa,” replied the girl, “those wise ones who rely on others gain a perfect view from ordinary understanding according to both the teachings of others and their own practice, but, Reverend Mahākāśyapa, those wise ones who do not rely on others do not seek out others’ teachings.

1.100「摩訶迦葉尊者，那些智慧的人依靠他人，他們從普通的理解中獲得完美的見地，這是根據他人的教導和自己的修行。但是，摩訶迦葉尊者，那些不依靠他人的智慧的人不會尋求他人的教導。」

1.101“Reverend Mahākāśyapa, how does a monk properly engage in his practice?”

1.101「尊者摩訶迦葉，僧人如何才能正確地進行修行呢？」

“Girl,” replied Mahākāśyapa, “whenever a monk closely attends to the meaning of the teachings he has heard, he properly engages in his practice.” [F.235.a]

「女孩，」摩訶迦葉回答說：「每當一位比丘密切關注他所聽聞之法的意義時，他就是在正確地從事他的修行。」

1.102Then Mahākāśyapa asked, “Girl, how do bodhisattvas properly engage in their practice?”

1.102摩訶迦葉問道：「女孩，菩薩如何才能正確地進行修習？」

“Reverend Mahākāśyapa,” the girl answered, “when bodhisattvas, even while living among all sentient beings, do not impute them as sentient beings, they are properly engaging in their practice. Reverend Mahākāśyapa, ‘to engage’ suggests that all phenomena have an essential beginning, that all phenomena have an essential end, and that all phenomena have an essential present. But, Reverend Mahākāśyapa, when bodhisattvas do not make such attributions, merely by that, they properly engage in bodhisattva practice.”

女孩回答道：「尊敬的摩訶迦葉，菩薩們即使住在眾生之中，也不把他們執著為眾生，這樣才是正確地進行修行。尊敬的摩訶迦葉，『進行修行』這個說法意味著所有諸法都有本質上的開始，所有諸法都有本質上的終結，所有諸法都有本質上的現在。但是，尊敬的摩訶迦葉，當菩薩們不做出這樣的執著時，僅僅因為這一點，他們就正確地進行了菩薩修行。」

1.103Mahākāśyapa asked, “Girl, how does one make any attribution about phenomena?”

1.103摩訶迦葉問道：「女孩，一個人如何能對諸法做出任何歸屬或認定呢？」

“Reverend Mahākāśyapa,” replied the girl, “one may make attributions about all phenomena while seeing their essence as neither containing attributions nor free of attribution.”

「尊者摩訶迦葉，」女孩回答說，「可以對諸法作出認識，同時將它們的自性視為既不包含認識，也不遠離認識。」

1.104Mahākāśyapa asked, “Girl, so how does one see all phenomena?”

1.104摩訶迦葉問道：「女孩，那麼一個人如何看見諸法呢？」

“Reverend Mahākāśyapa,” replied the girl, “when one sees all phenomena as nondual, uncreated, and undestroyed, then one sees all phenomena. Reverend Mahākāśyapa, ‘seeing’ is a verbal designation for not seeing.”

「尊者摩訶迦葉，」女子回答說，「當一個人看待所有諸法都是不二、無所造作、無所毀壞時，那麼一個人就看待了所有諸法。尊者摩訶迦葉，『看待』這個詞語標記實際上是指不去看待。」

1.105Mahākāśyapa asked, “Girl, how should one regard the self?”

1.105摩訶迦葉問道：「女孩啊，應該如何看待自我呢？」

“Reverend Mahākāśyapa,” the girl answered, “one should regard it as one sees it.”

「尊敬的摩訶迦葉，應該按照所見的方式來看待它。」女孩回答道。

Mahākāśyapa said, “Girl, I have not seen the self nor anything belonging to it.”

摩訶迦葉說：「女子，我沒有看到自我，也沒有看到任何屬於它的東西。」

1.106“Reverend Mahākāśyapa,” said the girl, “one should regard all phenomena in the same way, as being without self and anything belonging to it.”

1.106「尊敬的摩訶迦葉，」女孩說，「應該以同樣的方式看待所有諸法，認識到它們都沒有自我和屬於自我的東西。」

1.107In the midst of this discourse, the elder Subhūti interjected, saying to the girl Aśokadattā, “Girl, such eloquence [F.235.b] is well found!”

1.107在這段論述中間，長老須菩提插話對阿育王女說：「女孩，這樣的雄辯確實很難得啊！」

1.108“Reverend Subhūti,” replied the girl Aśokadattā, “the ability to speak with confidence does not come from finding anything. The one who has found nothing has confidence. The one who apprehends nothing, neither internally nor externally, has confidence.”

1.108「尊者須菩提，」阿育王女回答說，「能夠有信心地說話的能力並不來自於發現任何東西。沒有發現任何東西的人才有信心。既不在內部也不在外部領悟任何東西的人才有信心。」

1.109Subhūti asked, “Girl, if one has found nothing, how can one have confidence?”

1.109須菩提問道：「女孩，如果一個人一無所得，怎麼會有信心呢？」

“Reverend Subhūti,” the girl answered, “when one does not find the self, nor the other, nor virtue, nor nonvirtue, nor that which is faulty, nor that which is unfaulty, nor that which is contaminated, nor that which uncontaminated, nor that which is compounded, nor that which is uncompounded, nor that which is worldly, nor that which is beyond the world, nor affliction, nor purification, nor saṃsāra, nor nirvāṇa, and when one does not apprehend the qualities of ordinary beings, nor those of noble beings, nor even those of the Buddha, then, Reverend Subhūti, such a person, who has found nothing, will have confidence.”

阿育王女回答說：「須菩提尊者，當一個人既不發現自我，也不發現他人；既不發現德行，也不發現非德行；既不發現有過失的，也不發現無過失的；既不發現污染的，也不發現清淨的；既不發現有為，也不發現無為；既不發現世間的，也不發現出世間的；既不發現煩惱，也不發現清淨；既不發現輪迴，也不發現涅槃；既不領悟凡夫的特質，也不領悟聖者的特質，甚至不領悟佛陀的特質時，須菩提尊者，這樣的人，儘管一無所獲，卻能夠具足信心。」

1.110Subhūti further asked, “How will they be confident?”

1.110須菩提進一步問道：「他們將如何獲得信心呢？」

“Just as Reverend Subhūti finds no phenomena, so, too, does one become confident,” the girl replied. “Can one speak of, or express, any essential nature of the Dharma, taught as supreme, of the elders who are free of afflictions? Is there anything at all about which to speak with confidence concerning the absence of mental afflictions and the essential nature of the Dharma?”

「就像尊者須菩提不執著於任何諸法一樣，人們也會因此而獲得信心，」女孩回答道。「那些遠離煩惱的長者所教導的、被尊為至高的法，其本質能否被說出或表達呢？關於煩惱的消除和法的本質，是否有任何東西可以被確信地談論呢？」

“Neither the absence of mental afflictions nor an essential nature can be taught or expressed,” answered Subhūti.

須菩提回答說：「既無煩惱的消除，也無法的本質，都是不可教導、不可表達的。」

1.111“So, Reverend Subhūti,” said the girl, “if all phenomena are inexpressible, why did you say, ‘Girl, this eloquence you have found is well found!’ ”

1.111「那麼，須菩提尊者，」女孩說，「如果一切諸法都是不可言說的，你為什麼要說『女孩，你所獲得的這個辯才是好的獲得！』呢？」

“Girl, the confidence with which you teach is not like this,” answered Subhūti.

「女孩，妳所教導的自信不是這樣的，」須菩提答道。

1.112The girl asked, “Elder Subhūti, do you believe that all phenomena are like echoes?”

1.112女子問道：「須菩提尊者，您相信諸法都如同迴響嗎？」

“Yes, girl, I do,” said Subhūti. [F.236.a]

「是的，女孩，我相信，」須菩提說。

1.113The girl asked, “Elder Subhūti, is there anything one can say with confidence about echoes?”

1.113女子問道：「須菩提長老，有什麼是人們可以有把握地說出來的關於回聲的事情嗎？」

“No, girl, there is not,” said Subhūti. “Echoes are just sounds that arise from a collection of causes and conditions.”

「沒有，女孩。」須菩提說，「迴聲只是從眾多因緣和合而生起的聲音。」

1.114The girl continued: “Reverend Subhūti, any sound that arises dependently has no inherent nature whatsoever. Why? Because whatever arises dependently has no point of origin.”

1.114女孩繼續問道：「尊敬的須菩提，任何依他而生的聲音都完全沒有自性。為什麼呢？因為凡是依他而生的事物都沒有起源點。」

1.115“Girl, all phenomena arise dependently,” said Subhūti.

1.115須菩提說：「女孩，諸法都是依他而起的。」

“So indeed, Reverend Subhūti,” the girl replied, “are all phenomena inherently unproduced‍— they do not originate from their own nature.”

「是這樣的，須菩提尊者，」女子回答道，「所有諸法確實都是無生的——它們不是從自身的自性而生起的。」

1.116Subhūti asked, “Girl, if all phenomena are inherently unproduced, why has the Bhagavān taught that tathāgatas as numerous as the grains of sand along the river Ganges have already gone, that tathāgatas as numerous as the grains of sand along the river Ganges are still to come, and that tathāgatas as numerous as the grains of sand along the river Ganges are currently living?”

1.116須菩提問道：「姑娘，如果諸法都是無生的，世尊為什麼說過，恆河沙數那麼多的如來已經滅度了，恆河沙數那麼多的如來還要出現，恆河沙數那麼多的如來正在世間呢？」

1.117“Reverend Subhūti,” she replied, “it cannot be asserted that in the expanse of phenomena there is anything that is produced or that disappears.”

1.117「尊者須菩提，在諸法的境域中，不能成立有任何法是生起的或消失的。」她回答道。

“Girl, that nothing is produced is a teaching on ultimate truth,” said Subhūti.

「女子，諸法無生是勝義諦的教法，」須菩提說。

1.118“Reverend Subhūti, teachings are no teachings.” said the girl. “If one asks why teachings are no teachings, it is because whether they are fit to be taught or not, they are not real, and do not reject the extremes of the unreal and the inexpressible.”

1.118「尊者須菩提，法非法。」那位女子說。「若問何以法非法，是因為無論是否適合被宣說，它們都不是真實的，也不排斥虛幻與不可言說的極端。」

1.119“Girl, it is indeed marvelous that as a layperson you are so immersed in the Dharma and can teach it with such purity!” exclaimed Subhūti.

1.119「女孩啊，你身為在家人，卻能如此深入於法，並以如此純淨的方式宣講，實在是不可思議啊！」須菩提讚嘆道。

1.120“Reverend Subhūti,” the girl replied, “a bodhisattva mahāsattva should not be regarded as a layperson or a monastic. Why? Because they are distinguished by their intention, [F.236.b] by their wisdom, and by their gnosis. Reverend Subhūti, do you know what it is like to be a bodhisattva?”

1.120「須菩提尊者，」女孩回答說，「菩薩摩訶薩不應該被視為在家人或出家人。為什麼呢？因為他們是以願心、慧和智慧來區分的。須菩提尊者，您知道什麼是菩薩嗎？」

Subhūti replied, “Girl, you explain and I will listen.”

須菩提回答說：「女孩，你來講述，我會聽。」

1.121The girl continued: “Reverend Subhūti, if a bodhisattva mahāsattva possesses eight qualities, whether they are a householder or a monastic is inconsequential. Whatever code of conduct they observe and live by, there is no fault either way. What are the eight? Reverend Subhūti, they are as follows: (1) Bodhisattva mahāsattvas perfect the highest intention, the intention to achieve unsurpassable, truly complete awakening. (2) Never giving up on sentient beings, they maintain loving kindness. (3) Being without worldly pleasures and activities, they maintain great compassion. (4) Relinquishing concern for their own body and life, they maintain equanimity. (5) Perfecting the skill of inspiring devotion, they are skillful in means. (6) Being free of all views, they have traversed the perfection of wisdom. (7) Not being content with enthusiasm for seeking out roots of virtue, they engage in real diligence. (8) Having achieved real patience, they understand that which has not been taught before. Reverend Subhūti, if a bodhisattva mahāsattva possesses these eight qualities, whether they are a householder or a monastic is inconsequential. Whatever code of conduct they observe and live by, there is no fault.”

1.121阿育王女女孩繼續說道：「須菩提尊者，如果菩薩摩訶薩具備八種品質，無論他們是在家人或出家人都無所謂。無論他們遵守和遵行什麼行為規範，兩種方式都沒有過失。這八種是什麼呢？須菩提尊者，如下所述：（1）菩薩摩訶薩圓滿最高的願心，即成就無上正等正覺的願心。（2）永遠不放棄眾生，他們保持慈心。（3）沒有世間的快樂和活動，他們保持大悲。（4）放棄對自己身體和生命的關切，他們保持捨心。（5）圓滿激發信心的技巧，他們善於方便。（6）超越所有見地，他們已經完成了般若波羅蜜。（7）對於尋求善根的精進不感到滿足，他們從事真實的精進。（8）已經達成真實的忍辱，他們理解未曾被教導過的事物。須菩提尊者，如果菩薩摩訶薩具備這八種品質，無論他們是在家人或出家人都無所謂。無論他們遵守和遵行什麼行為規範，都沒有過失。」

1.122Thereupon Venerable Rāhula said to the girl Aśokadattā, “Girl, it not appropriate for you to converse with great śrāvakas in this manner while sitting on a high throne with golden legs. Have you not learnt that the Dharma should not be taught while seated on a low seat to a girl who is not sick seated on a high seat?” [F.237.a]

1.122於是，羅睺羅尊者對阿育王女說道：「女孩，你坐在有金色腿的高座上，以這種方式與偉大的聲聞對談是不恰當的。你難道沒有學過，當一個沒有生病的女孩坐在高座上時，不應該從低座上傳授法嗎？」

1.123Hearing this, the girl Aśokadattā replied to Venerable Rāhula, “Reverend Rāhula, do you know what in this world is appropriate and what is not?”

1.123阿育王女聽到這番話，回答尊者羅睺羅說：「羅睺羅尊者，您知道這個世間什麼是恰當的、什麼是不恰當的嗎？」

1.124“Yes, girl, I do!” said Rāhula. “It is said that training in the precepts as they have been taught and not transgressing them is appropriate, while transgressing the precepts is inappropriate.”

1.124"是的，女孩，我知道！"羅睺羅說道，"據說按照所教導的戒律進行修習，不違犯戒律是適當的，而違犯戒律是不適當的。"

1.125“Reverend Rāhula, let it go! Do not say that!” the girl Aśokadattā exclaimed. “Reverend Rāhula, whatever trainings are undertaken in the precepts are not appropriate. Why? Because they are contrived and conceptual. Reverend Rāhula, that which is neither contrived nor conceptual is that which should be called ‘appropriate.’ Reverend Rāhula, appropriate is a verbal designation for those monk-arhats who have put an end to their defilements. They do not transgress the precepts. Why? Because the śrāvakas of the Bhagavān have completely transcended the precepts, and since they have no further need for precepts, they are ‘appropriate.’ They will never return to the three realms, they have truly gone beyond training, and they are called ‘those with no more to learn.’ As such, they do not apprehend the precepts, and they understand the phenomena of the three realms to be mere designations. That is why they are called ‘appropriate.’ ”

1.125「尊者羅睺羅，算了吧！不要這樣說！」阿育王女驚呼道。「尊者羅睺羅，無論在戒律中進行什麼修習，都不是適當的。為什麼呢？因為這些都是造作的、概念性的。尊者羅睺羅，既不是造作也不是概念性的，才是應該被稱為『適當』的。尊者羅睺羅，『適當』是對那些已經斷盡煩惱的阿羅漢比丘的言語表達。他們不會違犯戒律。為什麼呢？因為世尊的聲聞已經完全超越了戒律，既然他們不再需要戒律，所以他們就是『適當』的。他們將永遠不會回到三界，他們真正已經超越了修習，被稱為『無學者』。因此，他們不執著於戒律，他們理解三界的諸法都只是言語表達。這就是為什麼他們被稱為『適當』的。」

1.126Rāhula asked, “Girl, what is the difference between appropriate and inappropriate?”

1.126羅睺羅問道：「女孩，恰當與不恰當有什麼區別？」

“Reverend Rāhula,” replied the girl, “what is the difference, for example, between someone who adorns themselves with gold and silver and someone who does not?”

「尊者羅睺羅，」女孩回答道，「例如，用黃金和白銀裝飾自己的人和不裝飾自己的人，兩者有什麼差別呢？」

“Girl, there is no difference,” Rāhula replied. [F.237.b]

「姑娘，沒有區別，」羅睺羅回答道。

1.127The girl continued: “Reverend Rāhula, in the same way, since appropriate and inappropriate are equally linguistic terms, there is no actual difference. Why? Because all phenomena are without anything at all and are naturally without affliction.

1.127女子繼續說：「羅睺羅尊者，同樣地，因為適當和不適當都只是語言上的名詞，實際上並無分別。為什麼呢？因為一切諸法都是空無一物的，本性就沒有煩惱。」

1.128“Reverend Rāhula, you also asked whether one may listen to teachings on the Dharma while sitting on high. Well, a bodhisattva, though sitting on a straw mat, actually sits on high.”

1.128「尊者羅睺羅，你也問過是否可以坐在高處聆聽法的教導。菩薩即使坐在草蓆上，實際上也是坐在高處。」

1.129Rāhula asked, “On the basis of what discourse do you say that?”

1.129羅睺羅問道：「你基於什麼法語來說這話呢？」

“Reverend Rāhula, what do you think?” the girl replied. “What was the Bodhisattva sitting upon when he attained awakening?”

女孩回答說：「羅睺羅尊者，你認為怎樣？菩薩證得覺悟時，坐在什麼上面呢？」

“He attained awakening while sitting on a mat of straw,” answered Rāhula.

「他坐在草蓆上時就證得了覺悟，」羅睺羅回答。

1.130“Reverend Rāhula,” the girl continued, “while the Bodhisattva was seated on a mat of straw, did Brahmā, Śakra, the world protectors, and all the other gods right up to those in Akaniṣṭha Heaven in the great trichiliocosm bow down to him with palms pressed together and prostrate at his feet?”

1.130「尊者羅睺羅，」女孩繼續說，「當菩薩坐在草席上時，梵天、帝釋、護世者以及直到阿迦尼吒天的所有天神，在這個三千大千世界中，是否都向他合掌頂禮、俯身拜倒在他的腳下呢？」

“Yes indeed, girl, they did as you have described,” said Rāhula.

「是的，姑娘，他們確實如你所說的那樣做了，」羅睺羅說。

1.131“Well, Reverend Rāhula,” said the girl, “one should understand therefore that although a bodhisattva mahāsattva may sit on a straw mat, they actually sit on high, while a śrāvaka, even when sitting atop Brahmā’s world, does not.”

1.131阿育王女說道：「尊敬的羅睺羅，由此可以明白，菩薩摩訶薩雖然坐在草蓆上，但實際上他們是坐在高處；而聲聞即使坐在梵天的世界之上，也不算是高處。」

1.132Then King Ajātaśatru said to the girl Aśokadattā, “Daughter, do you not know that Reverend Rāhula is the son and heir of the Bhagavān Śākyamuni himself, and foremost among those who aspire to his training?”

1.132阿闍世王對女兒阿育王女說道：「女兒啊，你難道不知道羅睺羅尊者是世尊釋迦牟尼的親子和繼承人，並且是眾多追隨他教法的人中最傑出的嗎？」

1.133“Let it go, let it go, father!” exclaimed the girl Aśokadattā. “Do not say that Reverend Rāhula is the Bhagavān Śākyamuni’s heir! [F.238.a] Have you ever heard of or seen a lion‍—the king of wild beasts, whose mane is like a crown‍—who has fathered a jackal?”

1.133「算了，算了，父親！」阿育王女興奮地說道，「不要說敬禮的羅睺羅是世尊釋迦牟尼的繼承人！您曾經聽說或見過獅子——野獸之王，鬃毛如冠冕——生出胡狼的嗎？」

“No, my daughter, I have not,” the king replied.

「沒有啊，我的女兒，我沒有聽過，」國王回答。

1.134“Father,” the girl replied, “the Tathāgata moves with the prowess of a lion. A śrāvaka is no more beautiful than a footservant to a universal monarch who spreads the holy Dharma. Father, if one speaks truthfully about who is the Tathāgata’s heir, it can only truly be said that his son and heir is bodhisattvahood. Father, it is in seeking to commit themselves as heirs of the Tathāgata that bodhisattvas cultivate the mind set on unsurpassable, truly complete awakening.”

1.134「父王，」女孩回答說，「如來具有獅子的威勢。聲聞對於傳播聖法的轉輪聖王來說，不過是如同腳下的僕人那樣微不足道。父王，如果有人真實地說誰是如來的繼承者，只能真正說他的兒子和繼承者是菩薩道。父王，菩薩們正是為了承諾自己成為如來的繼承者，才培養設定在無上正等正覺上的心。」

1.135During this conversation, twenty ladies among King Ajātaśatru’s court of queens were inspired and set their minds on unsurpassable, truly complete awakening. A hundred gods, too, on hearing the girl’s lion’s roar, were inspired, and setting their minds on unsurpassable, truly complete awakening they declared, “We hereby pledge to be heirs of the buddha bhagavāns of the past, the future, and the present.”

1.135在這次談話中，阿闍世王宮中的二十位皇后受到啟發，將心意設定在無上正等正覺上。一百位天神也在聽到這位女孩的獅子吼後受到啟發，將心意設定在無上正等正覺上，並宣布：「我們誓願成為過去、未來和現在的佛陀世尊的繼承者。」

1.136As offerings to the girl Aśokadattā, the gods then scattered divine flowers across the entire city of Rājagṛha.

1.136天神們隨後為阿育王女獻禮，在王舍城的整個城市中散撒天界的花朵。

1.137Then the girl Aśokadattā descended from her gold-legged throne, prostrated at the feet of those śrāvakas, and honored them with many kinds of food and drink to be savored, tasted, sipped, and enjoyed. With faith and devotion, she satiated those great śrāvakas, serving them with her own hands. She then said, “Reverend ones, let us go happily this afternoon to listen to a Dharma teaching from the Bhagavān! Reverend ones, I would like to go too.”

1.137阿育王女從她的金足寶座上下來，在那些聲聞的腳下禮拜，用各種食物和飲料供養他們，讓他們品嚐、享受。她以信心和虔誠之心滿足了那些大聲聞，親手服侍他們。隨後她說道：「諸位尊者，我們今天下午一起去聽世尊講法，好不好？諸位尊者，我也想一起去。」

1.138Surrounded by an entourage including her father and mother and by a large crowd of people, the girl Aśokadattā went to where the Bhagavān was. [F.238.b] She prostrated at the Bhagavān’s feet and sat to one side. The king and his entourage of queens also prostrated at the Bhagavān’s feet and sat to one side. The great śrāvakas, too, arriving at the side of the Bhagavān, prostrated at his feet and sat to one side.

1.138阿育王女率領著包括她的父母親在內的隨從，以及眾多的人群，來到了世尊所在的地方。她在世尊的腳下頂禮，然後坐在一邊。國王和他的皇后隨從們也在世尊的腳下頂禮，坐在一邊。偉大的聲聞們也來到世尊身邊，在他的腳下頂禮，坐在一邊。

1.139Then Venerable Śāriputra spoke these words to the Bhagavān: “Bhagavān, this girl Aśokadattā’s confidence is extraordinary.”

1.139那時，尊者舍利弗向世尊說道：「世尊，這位阿育王女的信心非常殊勝。」

“Śāriputra,” said the Bhagavān, “when this girl first aspired toward awakening, she cultivated roots of virtue in the presence of ninety-two quintillion buddhas.”

「舍利弗，這位女孩最初發心趣向覺悟時，曾在九十二恆河沙諸佛面前修養善根。」世尊如是說道。

1.140Śāriputra asked, “Why then did her female form not change, Bhagavān?”

1.140舍利弗問道：「世尊，那麼為什麼她的女性身形沒有改變呢？」

“Śāriputra, what are you thinking?” replied the Bhagavān. “If you consider the girl Aśokadattā to be female, you should not see it that way. In order to help sentient beings mature, bodhisattvas may reveal themselves in the form of women as they wish.”

「舍利弗，你在想什麼呢？」世尊回答道：「如果你認為阿育王女是女性，你就不應該這樣看待。為了幫助眾生成熟，菩薩可以根據自己的意願以女性的形態顯現。」

1.141Then, invoking the power of truth, the girl Aśokadattā said, “By the power of truth, all phenomena are neither male nor female. Seeing this, by the power of that same truth and my true words, may I have a male body! May all those assembled here also witness it!”

1.141阿育王女隨即運用諦的力量說道：「藉著諦的力量，諸法既無男相也無女相。見此真實，藉著同樣的諦之力和我的真言，願我得到男身！願此處所有集聚者也見證此事！」

1.142As soon as this was said, her female parts disappeared and male parts appeared. Then, he rose up into to the sky, to the height of some seven palm trees above the ground.

1.142話音剛落，她的女性特徵消失了，男性特徵出現了。接著，他飛升到空中，距離地面約七棵棕櫚樹的高度。

1.143The Bhagavān then asked Venerable Śāriputra, “Śāriputra, do you see how the bodhisattva mahāsattva Aśokadattā rises up into the sky above?” [F.239.a]

1.143世尊對舍利弗尊者說：「舍利弗，你看到菩薩摩訶薩阿育王女上升到空中的情景了嗎？」

“Yes, Bhagavān, I see it,” said Śāriputra.

舍利弗說：「世尊，我看到了。」

1.144The Bhagavān said, “Śāriputra, seven innumerable eons from now, this bodhisattva mahāsattva Aśokadattā will become the tathāgata, arhat, truly complete Buddha Aśoka in the world called Vimalaprabhā . He will live for one hundred eons, and his holy Dharma will survive for a further ten eons. His monastic assembly will consist of nothing but bodhisattvas, with three hundred twenty million bodhisattva mahāsattvas who will never fall from the path. His world will be made of beryl, arrayed splendidly and checkered with the seven types of precious jewels, covered with lotuses, and free from all forms of lower rebirth. There, there will be no distinction between the luxuries enjoyed by gods and humans. Śāriputra, the luxuries enjoyed by humans in that world will be the same as those of the gods in Tuṣita Heaven.”

1.144世尊對舍利弗說：「舍利弗，經過七個無量劫之後，這位菩薩摩訶薩阿育王女將在名為無垢光的世界成為如來、阿羅漢、完全清醒的佛陀阿育王佛。他將活一百個劫，他的聖法將再存續十個劫。他的僧眾將完全由菩薩組成，有三億二千萬的菩薩摩訶薩永遠不會從修行之路上退轉。他的世界將由琉璃組成，裝飾得華麗無比，鑲嵌著七種珍寶，覆蓋著蓮花，完全沒有任何較低層次的投生。在那裡，天神和人類享受的福樂沒有區別。舍利弗，那個世界中人類享受的福樂將與兜率天的天神享受的福樂相同。」

1.145Then the mother of bodhisattva Aśokadattā, King Ajātaśatru’s main queen called Moonlit, bowed to the Bhagavān with her palms joined and said, “Bhagavān, I carried this holy being in my womb for nine months. Indeed, I am very fortunate. Bhagavān, I, too, have the intention to achieve unsurpassable, truly complete awakening. By this root of virtue, may I, too, achieve unsurpassable, truly complete awakening under her guidance in the world Vimalaprabhā !”

1.145然後菩薩阿育王女的母親、阿闍世王的正妃月光王妃，向世尊合掌禮拜，說道：「世尊，我懷抱這位聖者在腹中九個月。確實，我非常幸運。世尊，我也有願心想要成就無上正等正覺。以此功德根源，願我也能在無垢光世界中，在她的指引下成就無上正等正覺！」

1.146Then the Bhagavān said to Venerable Śāriputra, “Śāriputra, do you see Queen Moonlit?”

1.146世尊對尊者舍利弗說：「舍利弗，你看見月光王妃了嗎？」

“Yes, Bhagavān,” replied Śāriputra, “I see her.” [F.239.b]

舍利弗回答說：「世尊，我看到她。」

1.147The Bhagavān said, “Śāriputra, when she dies and passes from here, Queen Moonlit will be reborn as a god known as Supreme Jewel, equal in fortune to the gods of Trayastriṃśa Heaven. He will be reborn as the son of King Śaṅkha, called Prince Joyful to Behold, when the bodhisattva Maitreya attains awakening. After making offerings to the Tathāgata Maitreya, he will go forth as a renunciate. He will grasp the holy Dharma of the Tathāgata Maitreya in its entirety‍—beginning, middle, and end‍—and he will delight in making offerings to all the buddha bhagavāns who appear in this fortunate eon. Eventually, he will be reborn again as the universal monarch Nimindhara when the Tathāgata Aśoka attains awakening. After making immeasurable offerings to that tathāgata, he will himself become the Tathāgata Samantaraśmi and will completely awaken to unsurpassable, truly complete awakening in that very same buddha field of Vimalaprabhā .”

1.147世尊對舍利弗說：「舍利弗，月光王妃死後離開此處，將轉生為一位名叫最勝寶的天神，其福報與三十三天的天神相等。當菩薩彌勒證得覺悟時，她將轉生為商迦王的兒子，名叫喜見王子。她將向如來彌勒獻供，然後出家修行。她將完整地領悟如來彌勒的聖法——從開始、中間到結束——並將歡喜向在這個福運劫中出現的所有佛世尊獻供。最終，當如來阿育王證得覺悟時，她將再次轉生為轉輪聖王尼民達羅。在向那位如來獻上無量無邊的供養後，她自己將成為如來普光，並在無垢光佛國中完全清醒地證得無上正等正覺。」

1.148On hearing this prophecy about herself, Queen Moonlit was satisfied and very pleased. Joyfully, she offered her pearl necklace worth hundreds and thousands to the Bhagavān, and being granted permission by the king to practice celibacy, she received the fundamental precepts.

1.148月光王妃聽到關於自己的預言，感到滿足和非常歡喜。她歡欣地將價值數百千的珍珠項鍊獻給世尊，並得到國王的許可修習梵行，受持了基本的戒律。

1.149Then, as an offering to the Bhagavān and all those assembled there, the bodhisattva mahāsattva Aśokadattā scattered the coral tree flowers that had been offered by the gods. He then came down from the sky, sat to one side, and said, “I see by the power of truth and my true words that when I attain awakening all those bodhisattvas mahāsattvas will be spontaneously born wearing saffron robes and sitting cross-legged on precious lotuses. And by the power of truth and my true words, [F.240.a] may I, too, be one who maintains the code of conduct, such as a monk who has maintains the code of conduct for eight years after ordination.”

1.149隨後，菩薩摩訶薩阿育王女為了向世尊和在場的所有眾生作供養，散撒了天神所獻的珊瑚樹花。他然後從空中下來，坐在一旁，說道：「我以諦的力量和真言看見，當我成就覺悟時，所有那些菩薩摩訶薩都將自然而然地穿著番紅花色的衣袍，盤腿坐在珍貴的蓮花上。並且以諦的力量和真言，願我也成為一個守護戒律的人，就像一位出家後已經守護戒律八年的比丘。」

1.150As soon as the bodhisattva mahāsattva Aśokadattā made his proclamation, by the power of truth he was transformed into a monk who maintains the code of conduct.

1.150菩薩摩訶薩阿育王女一發出這個宣言，憑著真言的力量，他立即轉變為一位持守戒律的比丘。

1.151Then the bodhisattva mahāsattva Aśokadattā said to his father, King Ajātaśatru, “Father, just so, all phenomena are contrivances. They exist when they are concocted but cease when they are analyzed. Thus, are they like errors. O Great King, behold! Today, within one day, you have seen me in both female and male forms. Now that you see me in a monk’s form, which one is true? Great King, in this way all vacuous phenomena are potentialities wrapped up in one’s point of view. And so one is tormented by the mental afflictions in one’s own mind. And being tormented in this way, one does not seek this Dharma and Vinaya and regrets that which is not to be regretted. Therefore, Great King, be vigilant! When the burdens of kingship mount, always come before the Bhagavān! Mañjuśrīkumārabhūta will clear away your regrets, which arise from your mistaken understanding confusing what does not exist for what does. Great King, you may have much to do and much more to get done, so take your leave!”

1.151菩薩摩訶薩阿育王女對他的父親阿闍世王說：「父王，正是如此，諸法都是因緣造作的。當它們被組合時就存在，當它們被分析時就消失。因此它們就像錯誤一樣。偉大的國王啊，看啊！今天在短短一天內，你已經看到了我有女性和男性兩種形態。現在你看到我是比丘的形態，哪一個才是真實的呢？偉大的國王，用這種方式來說，所有空幻的諸法都是包裹在一個人的見地中的潛能。因此一個人就被自己心中的煩惱所折磨。被這樣折磨著，一個人就不會尋求這個法和毗奈耶，反而後悔不應該後悔的事。因此，偉大的國王，要警惕啊！當王權的責任增加時，要經常來到世尊面前！文殊師利童子將消除你因為錯誤理解而產生的後悔，這種後悔來自於把不存在的東西誤認為存在的東西。偉大的國王，你也許有很多事要做，還有更多的事要完成，所以請告辭吧！」

1.152Then King Ajātaśatru, Queen Moonlit, and the entire court of queens prostrated to the Bhagavān, the bodhisattva mahāsattva Aśokadattā, and the assembly of monks. They said to the Bhagavān, “Bhagavān, we have much to do and much more to get done. So we will take our leave.” [F.240.b]

1.152然後，阿闍世王、月光王妃和整個后妃宮廷都向世尊、菩薩摩訶薩阿育王女和僧眾大會頂禮。他們對世尊說：「世尊，我們有很多事務要處理，還有更多事務要完成。所以我們現在告辭了。」

1.153“Great King,” said the Bhagavān, “if you believe the time has come, then go.”

1.153世尊說道：「大王，如果你認為時機已到，那就去吧。」

And so King Ajātaśatru and Queen Moonlit, together with the entire court of queens, left Vulture Peak for the great city of Rājagṛha.

於是阿闍世王及月光王妃與整個王妃眷屬一同離開靈鷲山，返回大城王舍城。

1.154Then the Bhagavān said to Venerable Ānanda, “Ānanda, memorize this Dharma discourse! Maintain it, recite it, promulgate it, and teach it widely to others!”

1.154世尊對尊者阿難說：「阿難，你要受持這個法門！要維護它、誦讀它、傳播它，並廣泛地向他人講述它！」

1.155“Bhagavān, I will memorize this Dharma discourse,” Ānanda replied. “But, Bhagavān, what is the name of this Dharma discourse? By what name should I remember it?”

1.155「世尊，我會憶持這個法的論述，」阿難回答。「但是，世尊，這個法的論述叫什麼名字？我應該用什麼名字來憶持它？」

1.156The Bhagavān said, “Ānanda, remember this Dharma discourse as The Lion Roar of Aśokadattā and Aśokadattā’s Prophecy. Teach it to others too! Ānanda, compared to one who makes offerings of various precious jewels that completely fill the entire trichiliocosm, one who merely hears this Dharma discourse will accrue far more merit, not to mention those who memorize it, promulgate it, maintain it, recite it, explain it, and earnestly put it into practice in accordance with the transmission.”

1.156世尊說：「阿難，你要記住這部佛法開示，稱之為《阿育王女獅子吼》和《阿育王女的預言》。也要教導他人！阿難，比較來看，若有人用各種珍貴寶物充滿整個三千大千世界來做供養，與其相比，僅僅聽聞這部佛法開示的人所積累的功德就遠遠更多，更不用說那些能夠憶持它、傳播它、維護它、誦讀它、講解它，並且認真依照傳承而身體力行的人了。」

1.157When the Bhagavān had finished speaking, the bodhisattva mahāsattva Aśokadattā, the great śrāvakas, and the world with its gods, humans, asuras, and gandharvas praised and rejoiced in what the Bhagavān had said.

1.157世尊說完後，菩薩摩訶薩阿育王女、眾大聲聞以及世間的天神、人類、阿修羅和乾闥婆都讚歎並欣喜於世尊所說的話。

1.158This concludes “Aśokadattā’s Prophecy,” the thirty-second chapter of the noble Dharma discourse The Great Heap of Jewels, which itself has a hundred thousand chapters.

1.158（結尾）