Chinese
四法能离法障，速得清净。何等为四？一者、以深意乐摄三律仪，二者、闻甚深经不生诽谤，三者、见新发意菩萨生一切智心，四者、于诸有情大慈平等。” 尔时，世尊而说偈言： “以深意乐摄律仪、 闻甚深经能信解、 敬初发心如佛想、 慈心普洽障消除。 “复次，妙慧！菩萨成就四法能离诸魔。云何为四？一者、了知法性平等，二者、发起精进，三者、常勤念佛，四者、一切善根皆悉回向。” 尔时，世尊而说偈言： “能知诸法平等性、 常起精进、念如来、 回向一切诸善根， 众魔不能得其便。 “复次，妙慧！菩萨成就四法临命终时诸佛现前。何等为四？一者、他有所求施令满足，二者、于诸善法深生信解，三者、于诸菩萨施庄严具，四者、于三宝所勤修供养。” 尔时，世尊而说偈言： “他有所求令满足、 信解深法、舍严具、 三宝福田勤供养， 临命终时佛现前。” 尔时，妙慧童女闻佛说已，白言：“世尊！如佛所说菩萨诸行，我当奉行。世尊！若我于是四十行中阙于一行而不修者，则违佛教、欺诳如来。” 尔时，尊者大目揵连告妙慧言：“菩萨之行甚难可行。汝今发斯殊胜大愿，岂于是愿得自在耶？” 现代汉语译本： 有四种方法可以使人脱离法障，迅速获得清净。是哪四种呢？第一，以深刻的意愿来摄持三律仪（指戒律、定力、智慧），第二，听闻甚深经典时不产生诽谤，第三，见到新发菩提心的菩萨时生起一切智心（即佛的智慧），第四，对于一切众生持有广大的慈悲和平等心。 那时，世尊说了偈语： ‘以深刻的意愿来摄持戒律，听闻甚深经典能信解，敬重初发菩提心的人如同敬佛，慈悲心普遍施予，障碍自然消除。’ ‘再者，妙慧！菩萨成就四种法可以脱离各种魔障。是哪四种呢？第一，了知诸法（一切事物）的本性是平等的，第二，发起精进心，第三，常常勤勉地忆念佛，第四，将一切善根都回向（指将功德回向给众生）。’ 那时，世尊说了偈语： ‘能知晓诸法的平等性，常常发起精进，忆念如来，将一切善根都回向，众魔就不能找到机会。’ ‘再者，妙慧！菩萨成就四种法，在临命终时诸佛会现身。是哪四种呢？第一，他人有所求时，施予令其满足，第二，对于各种善法深信并理解，第三，将庄严具（指装饰品）施予诸菩萨，第四，在三宝（指佛、法、僧）之处勤修供养。’ 那时，世尊说了偈语： ‘他人有所求令其满足，深信并理解甚深佛法，舍弃庄严具，在三宝福田勤修供养，临命终时佛会现身。’ 那时，妙慧童女听闻佛陀所说后，说道：‘世尊！如佛所说菩萨的各种修行，我应当奉行。世尊！如果我在这四十种修行中缺少一种而不去修习，那就是违背佛教，欺骗如来。’ 那时，尊者大目揵连（佛陀的十大弟子之一，以神通著称）告诉妙慧说：‘菩萨的修行非常难以实行。你现在发下如此殊胜的大愿，难道能在这愿力中得到自在吗？’
English
English version: There are four dharmas that can enable one to be free from the obstacles of dharma and quickly attain purity. What are the four? First, to embrace the three disciplines (referring to precepts, concentration, and wisdom) with profound intention; second, not to slander when hearing profound scriptures; third, to generate the mind of all-knowing wisdom (the wisdom of a Buddha) when seeing a newly aspiring Bodhisattva; fourth, to have great compassion and equanimity towards all sentient beings. At that time, the World Honored One spoke in verse: 'Embrace the precepts with profound intention, believe and understand when hearing profound scriptures, respect those who have just generated the Bodhi mind as if they were Buddhas, and when compassion is universally extended, obstacles will naturally be eliminated.' 'Furthermore, Wonderful Wisdom! A Bodhisattva who accomplishes four dharmas can be free from all demonic obstacles. What are the four? First, to understand that the nature of all dharmas (all things) is equal; second, to generate diligence; third, to constantly and diligently remember the Buddha; fourth, to dedicate all roots of goodness (referring to transferring merits to all beings).' At that time, the World Honored One spoke in verse: 'Being able to know the equality of all dharmas, constantly generating diligence, remembering the Tathagata, and dedicating all roots of goodness, demons will not be able to find an opportunity.' 'Furthermore, Wonderful Wisdom! A Bodhisattva who accomplishes four dharmas will have Buddhas appear before them at the time of their death. What are the four? First, when others ask for something, to give it to them and satisfy their needs; second, to deeply believe in and understand all good dharmas; third, to give adornments (referring to ornaments) to all Bodhisattvas; fourth, to diligently make offerings at the Three Jewels (referring to the Buddha, Dharma, and Sangha).' At that time, the World Honored One spoke in verse: 'Satisfying others when they ask for something, deeply believing in and understanding the profound Dharma, giving away adornments, and diligently making offerings at the field of merit of the Three Jewels, Buddhas will appear at the time of death.' At that time, the maiden Wonderful Wisdom, having heard what the Buddha said, replied: 'World Honored One! I shall practice the various practices of a Bodhisattva as the Buddha has described. World Honored One! If I lack even one of these forty practices and do not cultivate it, then I would be violating the Buddha's teachings and deceiving the Tathagata.' At that time, the Venerable Mahāmaudgalyāyana (one of the Buddha's ten great disciples, known for his supernatural powers) said to Wonderful Wisdom: 'The practices of a Bodhisattva are very difficult to carry out. Now that you have made such a great and extraordinary vow, can you truly be free within this vow?' --------------------------------------------------------------------------------
Chinese
尔时，妙慧白言：“尊者！若我弘愿真实不虚、能令诸行得圆满者，愿此三千大千世界六种震动。” 是时，妙慧重白目连：“以我如是真实言故，于未来世当得成佛——亦如今日释迦如来——于我国中无有魔事及以恶趣、女人之名。若我此言非虚妄者，令斯大众身皆金色。”说是语已，众皆金色。 尔时，尊者大目揵连即从坐起，偏袒右肩，顶礼佛足，白言：“世尊！我今先礼初发心菩萨及诸菩萨摩诃萨众。” 尔时，文殊师利法王子告妙慧言：“汝住何法发斯诚愿？” 妙慧答言：“文殊师利！非所问也。何以故？于法界中无所住故。” 又问：“云何名为菩提？” 答曰：“无分别法，是名菩提。” 又问：“云何名为菩萨？” 答曰：“一切诸法等虚空相，是名菩萨。” 又问：“云何名为菩提之行？” 答曰：“犹如阳焰、谷响之行，是菩提行。” 又问：“依何密意作如是说？” 答曰：“我于此中不见少法密、非密者。” 又问：“若如是者，一切凡夫应即菩提。” 答曰：“汝谓菩提异凡夫耶？莫作是见。何以故？此等皆同一法界相，非取、非舍，无成、坏故。” 又问：“于此义中能解了者， 现代汉语译本 当时，妙慧（妙慧菩萨）说道：‘尊者！如果我所发的弘大誓愿真实不虚，能够使一切修行圆满，愿这个三千大千世界发生六种震动。’ 这时，妙慧再次对目连（大目犍连）说：‘因为我所说的这些真实不虚的话，在未来世我将成就佛果——就像今天的释迦如来一样——在我的国土中，不会有魔事和恶道，也没有女人的名字。如果我所说的话不是虚妄的，就让这里所有大众的身体都变成金色。’说完这些话后，所有大众的身体都变成了金色。 当时，尊者大目犍连立即从座位上站起来，袒露右肩，向佛陀的脚顶礼，说道：‘世尊！我现在先向初发心的菩萨以及诸位菩萨摩诃萨（大菩萨）们顶礼。’ 这时，文殊师利（文殊菩萨）法王子对妙慧说：‘你依止什么法而发出如此真诚的誓愿？’ 妙慧回答说：‘文殊师利！这不是应该问的问题。为什么呢？因为在法界中，没有什么是可以依止的。’ 又问：‘什么叫做菩提（觉悟）？’ 回答说：‘没有分别的法，就叫做菩提。’ 又问：‘什么叫做菩萨（觉悟的有情）？’ 回答说：‘一切诸法都如同虚空一样，这就是菩萨。’ 又问：‘什么叫做菩提之行？’ 回答说：‘如同阳焰（阳光下的虚幻景象）、谷响（山谷中的回声）一样的修行，就是菩提之行。’ 又问：‘你依据什么密意而说这些话？’ 回答说：‘我在这里没有看到任何法是秘密的，也没有什么不是秘密的。’ 又问：‘如果这样的话，那么一切凡夫都应该立即成菩提了。’ 回答说：‘你认为菩提和凡夫是不同的吗？不要这样认为。为什么呢？因为它们都具有相同的法界之相，既不是取，也不是舍，没有成就，也没有坏灭。’ 又问：‘对于这个道理能够理解的人，
English
English version At that time, Wonderful Wisdom (Bodhisattva Wonderful Wisdom) said, 'Venerable One! If my great vows are true and not false, and can enable all practices to be perfected, may this three-thousand-great-thousand world shake in six ways.' Then, Wonderful Wisdom again said to Maudgalyayana (Mahamaudgalyayana), 'Because of these true words I have spoken, in the future I will attain Buddhahood—just like Shakyamuni Tathagata today—in my land, there will be no demonic affairs or evil realms, nor the name of woman. If these words of mine are not false, may the bodies of all this assembly turn golden.' After saying these words, the bodies of all the assembly turned golden. At that time, the Venerable Mahamaudgalyayana immediately rose from his seat, bared his right shoulder, bowed at the Buddha's feet, and said, 'World Honored One! I now first bow to the Bodhisattvas who have just generated the aspiration for enlightenment and all the Bodhisattva Mahasattvas (Great Bodhisattvas).' At that time, Manjushri (Bodhisattva Manjushri), the Dharma Prince, said to Wonderful Wisdom, 'Upon what Dharma do you rely to make such sincere vows?' Wonderful Wisdom replied, 'Manjushri! This is not a question that should be asked. Why? Because in the Dharma realm, there is nothing to rely upon.' He further asked, 'What is called Bodhi (Enlightenment)?' He replied, 'The Dharma without discrimination is called Bodhi.' He further asked, 'What is called a Bodhisattva (an enlightened being)?' He replied, 'All Dharmas are like the nature of space, this is called a Bodhisattva.' He further asked, 'What is called the practice of Bodhi?' He replied, 'The practice like a mirage (an illusion under the sun) or an echo in a valley, this is the practice of Bodhi.' He further asked, 'Based on what hidden meaning do you speak these words?' He replied, 'Here, I do not see any Dharma that is secret or not secret.' He further asked, 'If that is so, then all ordinary beings should immediately attain Bodhi.' He replied, 'Do you think that Bodhi is different from ordinary beings? Do not hold such a view. Why? Because they all have the same nature of the Dharma realm, neither taking nor rejecting, without becoming or destruction.' He further asked, 'Those who can understand this meaning,' -------------------------------------------------------------------------------- 其数几何？”
Chinese
答曰：“如若干幻化心心所量，若干幻化众生能了斯义。” 文殊师利言：“幻化本无，何有如是心心所法？” 答曰：“法界亦尔，非有、非无；乃至如来亦复如是。” 尔时，文殊师利白佛言：“世尊！今此妙慧甚为希有，乃能成就如是法忍。” 佛言：“如是，如是，诚如所言。然此童女已于过去发菩提心，经三十劫我乃发趣无上菩提，彼亦令汝住无生忍。” 尔时，文殊师利即从坐起，为其作礼，白妙慧言：“我于往昔无量劫前已曾供养，不谓今者还得亲近。” 妙慧告言：“文殊师利！汝今莫起如是分别。何以故？以无分别得无生忍故。” 又问：“妙慧！汝今犹不转女身耶？” 妙慧答言：“女人之相了不可得，今何所转？ “文殊师利！我当为汝除断疑惑。由我如是真实语故，于当来世得阿耨多罗三藐三菩提时，于我法中诸比丘辈闻命善来出家入道，我国土中所有众生身皆金色，服用资具如第六天、饮食丰饶随念而至，无有魔事及诸恶趣，亦复无有女人之名，有七宝林上罗宝网、七宝莲花覆以宝帐——如文殊师利所成净刹，装挍严饰等无有异。 “若我此言非虚妄者，令此大众身皆金色，我之女身变成男子，如三 现代汉语译本 ‘数量有多少？’ 回答说：‘就像若干幻化之心和心所（citta-caitta，心和心所的合称，指心理活动）所能衡量的那样多，若干幻化众生能够理解这个道理。’ 文殊师利（Mañjuśrī，佛教中象征智慧的菩萨）说：‘幻化本来就是虚无的，怎么会有这样的心和心所法呢？’ 回答说：‘法界（dharma-dhātu，宇宙万法所依之处）也是如此，非有非无；乃至如来（tathāgata，佛的称号）也是这样。’ 这时，文殊师利对佛说：‘世尊！今天这位妙慧（Sundarī，指妙慧童女）的智慧真是稀有，竟然能够成就这样的法忍（dharma-kṣānti，对佛法的忍可和接受）。’ 佛说：‘是这样，是这样，确实如你所说。然而这位童女在过去就已经发起了菩提心（bodhicitta，追求觉悟的心），经过三十劫（kalpa，佛教的时间单位）我才发起无上菩提（anuttarā-samyak-saṃbodhi，无上正等正觉），她也让你安住于无生忍（anutpattika-dharma-kṣānti，对诸法不生不灭的忍可）。’ 这时，文殊师利立刻从座位上站起来，向她行礼，对妙慧说：‘我在过去无量劫前就已经供养过你，没想到今天还能再次亲近。’ 妙慧说：‘文殊师利！你现在不要产生这样的分别念。为什么呢？因为以无分别（nirvikalpa，没有分别念）才能得到无生忍。’ 又问：‘妙慧！你现在还不转为男身吗？’ 妙慧回答说：‘女人的相状本来就不可得，现在要转成什么呢？’ ‘文殊师利！我将为你消除疑惑。由于我所说的真实不虚，在未来世我成就阿耨多罗三藐三菩提（anuttarā-samyak-saṃbodhi，无上正等正觉）时，在我法中的比丘们听到“善来”的呼唤而出家入道，我的国土中所有众生的身体都是金色的，所用的资具如同第六天（paranirmitavaśavartin，欲界六天之顶）一样，饮食丰饶，随念而至，没有魔事和各种恶趣（durgati，指地狱、饿鬼、畜生三恶道），也没有女人的名字，有七宝林，上面覆盖着宝网，七宝莲花覆盖着宝帐——就像文殊师利所成就的清净刹土（buddhakṣetra，佛的国土）一样，装饰严丽，没有差别。 ‘如果我所说的话不是虚妄的，就让这里的大众身体都变成金色，我的女身变成男子，就像三
English
English version 'How many are they?' The answer was: 'As many as the illusory minds and mental states can measure, and as many illusory beings can understand this meaning.' Mañjuśrī (Bodhisattva of wisdom) said: 'Illusions are fundamentally non-existent, how can there be such mental and mental state phenomena?' The answer was: 'The dharma-dhātu (realm of all phenomena) is also like that, neither existent nor non-existent; even the Tathāgata (Buddha) is also like that.' At that time, Mañjuśrī said to the Buddha: 'World Honored One! This Sundarī's (referring to the girl Sundarī) wisdom is truly rare, that she is able to achieve such dharma-kṣānti (acceptance of the Dharma).' The Buddha said: 'It is so, it is so, truly as you say. However, this girl has already generated the bodhicitta (mind of enlightenment) in the past, and after thirty kalpas (eons) I then aspired to anuttarā-samyak-saṃbodhi (supreme perfect enlightenment), and she also caused you to abide in anutpattika-dharma-kṣānti (acceptance of the non-arising of all phenomena).' At that time, Mañjuśrī immediately rose from his seat, bowed to her, and said to Sundarī: 'I have already made offerings to you in countless past kalpas, I did not expect to be able to be close to you again today.' Sundarī said: 'Mañjuśrī! You should not generate such discriminations now. Why? Because one can attain anutpattika-dharma-kṣānti through non-discrimination (nirvikalpa).' He further asked: 'Sundarī! Are you still not transforming from your female body?' Sundarī replied: 'The form of a woman is fundamentally unattainable, what is there to transform now?' 'Mañjuśrī! I will dispel your doubts. Because of my truthful words, in the future when I attain anuttarā-samyak-saṃbodhi, the monks in my Dharma will hear the call of “Welcome” and leave home to enter the path, all beings in my land will have golden bodies, their provisions will be like those of the sixth heaven (paranirmitavaśavartin), their food and drink will be abundant and appear at will, there will be no demonic events or evil realms (durgati), and there will be no name of woman, there will be seven jeweled forests, covered with jeweled nets, and seven jeweled lotuses covered with jeweled canopies—just like the pure Buddha-field (buddhakṣetra) that Mañjuśrī has achieved, adorned and decorated without any difference. 'If my words are not false, let the bodies of this assembly all become golden, and let my female body transform into a male body, like the three' -------------------------------------------------------------------------------- 十岁知法比丘。”