Chinese
尔时得无垢女，说此偈已，即语梵天婆罗门言：“大婆罗门！我生七日，便得闻此佛法功德。从是已来，不曾少时有痴覆心，不着诸欲，不着嫉妒，不着贪心，不起盗心；心不思量亦不忆念，不知爱着；或父或母，或兄或弟，姊妹亲属，不知爱着；严饰之事，不知爱着；王都城邑聚落身命，不爱着生。大婆罗门！我忆异相，所谓佛相。大婆罗门！我心恒常忆念三种。何等为三？随何方面，如来行处，我问如来；若佛说法，如是一切我悉摄取，不失一字，不失一义，不失一语，无有一夜或于一日；随在何处，我常见佛，非是不见，我常闻法，常供养僧。大婆罗门！如是见佛，如是闻法，供养众僧，我无厌足。” 尔时梵天大婆罗门，敕一同伴小婆罗门，作如是言：“汝摩那婆！今速还去，如得无垢向来所说，悉为大王及王夫人，说如是法。” 时摩那婆受教而去，如所见闻，悉为大王及王夫人，说如是法。 尔时得无垢女，如佛功德为诸人说，如法功德为诸人说，如僧功德为诸人说。时彼五百诸婆罗门，闻已皆发阿耨多罗三藐三菩提心。 尔时得无垢女，从舆而下，与诸侍从婆罗门俱，前诣菩萨大声闻所。到已礼拜恭敬尊重，住在尊者舍利弗前，合掌而立， 现代汉语译本：听闻之后，心中便生起对佛陀的清净信心。 那时，得无垢女说完这偈颂后，就对梵天婆罗门说：‘大婆罗门！我出生七天，就听闻了这佛法的功德。从那时起，我的心中不曾有丝毫的愚痴蒙蔽，不执着于各种欲望，不执着于嫉妒，不执着于贪心，不起盗窃之心；心中不思量也不忆念，不知爱恋执着；对于父亲或母亲，或哥哥或弟弟，姐妹亲属，不知爱恋执着；对于装饰打扮之事，不知爱恋执着；对于王都城邑聚落乃至自身性命，不爱恋执着。大婆罗门！我忆念着佛陀的殊胜相貌，也就是佛相。大婆罗门！我的心中恒常忆念着三种事情。是哪三种呢？无论如来在哪个方向行走，我都会去请问如来；如果佛陀说法，我都会全部摄取，不遗漏一个字，不遗漏一个义理，不遗漏一句话，没有一夜或一日不如此；无论身在何处，我都能见到佛陀，不是见不到，我常常听闻佛法，常常供养僧众。大婆罗门！像这样见到佛陀，像这样听闻佛法，供养僧众，我没有丝毫的厌倦。’ 那时，梵天大婆罗门命令一个同伴小婆罗门，这样说道：‘你这位摩那婆（年轻婆罗门）！现在赶快回去，把得无垢女刚才所说的一切，都如实地告诉大王和王夫人，宣说这样的佛法。’ 当时，摩那婆接受教令离去，将所见所闻，都如实地告诉了大王和王夫人，宣说了这样的佛法。 那时，得无垢女为众人宣说佛陀的功德，为众人宣说法的功德，为众人宣说僧的功德。当时，那五百位婆罗门听闻后，都发起了阿耨多罗三藐三菩提心（无上正等正觉之心）。 那时，得无垢女从车舆上下来，与各位侍从婆罗门一起，前往菩萨和大声闻（佛陀的大弟子）所在之处。到达后，礼拜恭敬尊重，站在尊者舍利弗（佛陀的十大弟子之一，以智慧著称）面前，合掌而立。
English
English version: Having heard this, my heart opened with pure faith in the Buddha. Then, after the maiden Immaculate had spoken this verse, she said to the Brahmin Brahma: 'Great Brahmin! Seven days after my birth, I heard of the merits of this Dharma. Since then, my mind has never been obscured by ignorance, I am not attached to desires, not attached to jealousy, not attached to greed, and I do not have thoughts of stealing; my mind does not ponder or remember, and I do not know attachment; whether it be to father or mother, or elder or younger brother, sisters or relatives, I do not know attachment; to adornments, I do not know attachment; to royal cities, towns, villages, or even my own life, I do not have attachment. Great Brahmin! I remember the extraordinary appearance, that is, the Buddha's appearance. Great Brahmin! My mind constantly remembers three things. What are these three? In whatever direction the Tathagata (Buddha) walks, I will ask the Tathagata; if the Buddha preaches the Dharma, I will take it all in, not missing a single word, not missing a single meaning, not missing a single phrase, not for one night or one day; wherever I am, I can see the Buddha, it is not that I cannot see, I often hear the Dharma, and I often make offerings to the Sangha (Buddhist monastic community). Great Brahmin! Seeing the Buddha in this way, hearing the Dharma in this way, and making offerings to the Sangha, I have no weariness.' At that time, the Brahmin Brahma commanded a fellow junior Brahmin, saying: 'You, Manava (young Brahmin)! Now go back quickly, and tell the king and the queen everything that the maiden Immaculate has just said, and proclaim this Dharma.' Then, the Manava, receiving the instruction, departed, and as he had seen and heard, he told the king and the queen everything, and proclaimed this Dharma. At that time, the maiden Immaculate spoke to the people about the merits of the Buddha, spoke to the people about the merits of the Dharma, and spoke to the people about the merits of the Sangha. Then, those five hundred Brahmins, having heard this, all generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment). At that time, the maiden Immaculate descended from her carriage, and together with her attendant Brahmins, went to where the Bodhisattva and the great Sravakas (great disciples of the Buddha) were. Having arrived, she bowed with respect and reverence, and stood before the venerable Sariputra (one of the ten great disciples of the Buddha, known for his wisdom), with her palms joined. --------------------------------------------------------------------------------
Chinese
问于尊者舍利弗言：“大德舍利弗！一切女人，智慧甚少，染欲极多。专行放逸，心意狭劣，不念善法，多念恶法。善哉，大德！唯愿垂哀悲心念我，如应说法，令我长夜，得大利益，安隐快乐。” 此语未讫，时憍萨罗波斯匿王，闻婆罗门摩那婆语，速疾急到，诣大声闻、诸菩萨所，见女在坐，于自己女，如大声闻，如大菩萨，作如是言：“在家甚乐。何故在坐，说如是言：‘我从是来，不为痴覆，不着戏乐，不曾起心。’” 时憍萨罗波斯匿王，即自为女而说偈言： “汝端正如天， 姿媚如庄已， 何故起恶见， 说言皆不着？ 王国土丰乐， 汝母随汝心， 女何所忆念， 言不着身乐？ 一切贵敬汝， 见汝者皆爱， 百功德庄严， 何以不着乐？ 女何所见闻， 于乐生忧怖？ 好心向我说， 汝有何所愿？” 尔时得无垢女，即为父王而说偈言： “王不觉家恶， 危脆诸阴中， 有为所止宿， 如妓儿戏场， 毒蛇所居处， 命少时不停， 无有安乐心， 云何得睡眠？ 四大如毒蛇， 三有何处乐？ 多怨恶斗诤， 到旷野险处， 烦恼怨围绕， 云何得安乐？ 何者是戏乐？ 云何而着乐？ 饮毒云何 现代汉语译本：婆罗门摩那婆问尊者舍利弗说：‘大德舍利弗！所有女人，智慧都很少，贪欲极多。她们专门放纵自己，心胸狭隘，不思善法，多想恶法。善哉，大德！希望您能以慈悲心怜悯我，为我如理说法，使我长夜都能得到大利益，安稳快乐。’ 这话还没说完，当时憍萨罗（Kosala）国王波斯匿（Pasenadi），听到婆罗门摩那婆的话，迅速赶到大声闻和诸菩萨所在的地方，看到女儿也在座。他认为自己的女儿如同大声闻、大菩萨一般，就说：‘在家生活很快乐。为什么坐在这里，说这样的话：‘我从今以后，不会被愚痴蒙蔽，不会执着于享乐，不会再起贪恋之心。’ 当时憍萨罗国王波斯匿，就为自己的女儿说了偈语： ‘你容貌端正如同天人，姿态妩媚如同盛装打扮，为什么会产生这种错误的见解，说自己不执着于任何事物？ 王国的土地富饶，你的母亲也顺从你的心意，女儿啊，你到底在想什么，说自己不执着于身体的享乐？ 所有人都尊敬你，见到你的人都喜爱你，你拥有百种功德的庄严，为什么不执着于享乐？ 女儿啊，你到底看到了什么，听到了什么，对享乐产生忧愁和恐惧？ 请你好好地告诉我，你到底有什么愿望？’ 这时，得无垢女就为父王说了偈语： ‘大王您没有察觉到家中的祸患，这危脆的五阴（skandha）之中，有为法（samskrta）所止宿的地方，就像妓女的戏场一样。 这里是毒蛇居住的地方，生命短暂不停留，没有安乐的心，怎么能睡得着呢？ 四大（mahabhuta）就像毒蛇，三有（bhava）之中哪里有快乐？ 这里充满怨恨、恶斗和争执，就像到了旷野险地一样。 烦恼怨敌围绕着我，怎么能得到安乐呢？ 什么才是真正的享乐？又怎么能执着于享乐呢？ 喝毒药怎么能
English
English version: The Brahmin Manava asked the Venerable Sariputra, ‘Venerable Sariputra! All women have very little wisdom and excessive desires. They are prone to indulgence, narrow-minded, do not think of good things, and often think of evil things. Excellent, Venerable One! I beseech you to have compassion on me and teach me the Dharma accordingly, so that I may gain great benefit and be peaceful and happy throughout the long night.’ Before these words were finished, King Pasenadi of Kosala, having heard the words of the Brahmin Manava, quickly arrived at the place where the great Sravakas and Bodhisattvas were. Seeing his daughter sitting there, he regarded her as a great Sravaka or a great Bodhisattva and said, ‘Life at home is very pleasant. Why are you sitting here saying such things as, ‘From now on, I will not be deluded by ignorance, I will not be attached to pleasures, and I will not give rise to any desires.’ Then King Pasenadi of Kosala spoke these verses for his daughter: ‘Your appearance is as beautiful as a deva, your demeanor as charming as one who is adorned. Why do you have such wrong views, saying that you are not attached to anything? The kingdom is prosperous, and your mother follows your wishes. Daughter, what are you thinking, saying that you are not attached to the pleasures of the body? Everyone respects you, and those who see you love you. You are adorned with a hundred merits. Why are you not attached to pleasures? Daughter, what have you seen or heard that makes you feel sorrow and fear towards pleasures? Please tell me honestly, what is your wish?’ Then the Immaculate Daughter spoke these verses to her father: ‘O King, you do not perceive the evils of the home. Within these fragile skandhas, the place where conditioned things (samskrta) reside is like a courtesan’s theater. It is a place where poisonous snakes dwell. Life is short and does not stay. Without a peaceful mind, how can one sleep? The four great elements (mahabhuta) are like poisonous snakes. Where is there happiness in the three realms of existence (bhava)? It is full of resentment, evil fights, and disputes, like being in a dangerous wilderness. Surrounded by the enemies of afflictions, how can one find peace? What is true pleasure? And how can one be attached to pleasure? How can one drink poison -------------------------------------------------------------------------------- 睡？ 敕杀云何喜？ 险岸云何安？ 人命亦如是。 如来说譬喻， 有聚如须弥， 尔许颠倒意， 谁信无常劫？ 父母兄弟等， 一切贼境界， 善知识儿子， 亲友皆围绕， 犹如镜中像， 一切皆无常。 有何等人辈， 能信此不实， 初见自然智， 即发菩提心。 从发心已来， 未失菩萨行， 何处菩萨行， 贪着世间乐？ 我见彼如来， 不思议功德， 闻善逝说法， 见此佛子人， 是故不忆念， 着世五欲乐。”
Chinese
尔时憍萨罗国波斯匿王，既闻女说，默然不言。 尔时得无垢女，知父默然。即语尊者舍利弗言：“大德舍利弗！我欲问难，愿慈念我。佛说大德，智慧人中最为第一。大德！何者智慧？彼智慧者，为常无常？若是常者，如佛所说，一切诸法皆悉无常。佛如是说，则是妄说、迷惑说法。若是无常，彼法不生。若法不生，彼法则无。为何所说？则不忆念说智慧法。以何义故？佛说大德智慧人中最为第一？” 尊者舍利弗，默然不答。 尔时尊者大目犍连，问于尊者舍利弗言：“何故默然，不答女难？” 尊者舍利弗言：“女不问我无常之法，问不生法，故我不答。” 尔时得无垢女，问于尊 现代汉语译本 睡？杀戮的命令为何令人欢喜？ 险峻的岸边为何能让人感到安稳？人的生命也是如此。 如来（Tathagata，佛的称号）打个比方，有的聚集如须弥山（Sumeru，佛教中的圣山）般巨大， 即使有如此颠倒的想法，谁会相信无常的劫数呢？ 父母、兄弟等，一切都是贼的境界（指会带来烦恼和痛苦的事物）， 善知识（Kalyanamitra，指引修行的人）、儿子，亲友都围绕着你， 就像镜子中的影像，一切都是无常的。 有什么样的人，能够相信这些不真实的事物， 初见自然的智慧，就能发起菩提心（Bodhi-citta，觉悟之心）。 从发起菩提心以来，没有失去菩萨的修行， 哪里有菩萨的修行，会贪恋世间的快乐呢？ 我见到那位如来，不可思议的功德， 听闻善逝（Sugata，佛的称号）说法，见到这些佛的弟子们， 因此不会忆念，执着于世间的五欲之乐。 那时，憍萨罗国（Kosala）的波斯匿王（Prasenajit），听了女儿的话，沉默不语。 那时，得无垢女（Vimala），知道父亲沉默不语。就对尊者舍利弗（Sariputra）说：‘大德舍利弗！我想要请教一些问题，希望您能慈悲地听我诉说。佛说大德您是智慧人中最第一的。大德！什么是智慧？那智慧是常还是无常？如果是常，就像佛所说，一切诸法都是无常。佛如果这样说，那就是妄语、迷惑的说法。如果是无常，那法就不会产生。如果法不产生，那法就不存在。那又在说什么呢？那就不要忆念说智慧法了。因为什么缘故？佛说大德您是智慧人中最第一的？’ 尊者舍利弗，沉默不答。 那时，尊者大目犍连（Maha Moggallana），问尊者舍利弗说：‘为什么沉默不语，不回答女子的提问？’ 尊者舍利弗说：‘女子不是问我无常的法，而是问不生之法，所以我没有回答。’ 那时，得无垢女，问尊者
English
English version Sleep? Why is the command to kill pleasing? Why is a dangerous shore a place of peace? Human life is also like this. The Tathagata (Buddha's title) gives a simile, some gatherings are as huge as Mount Sumeru (holy mountain in Buddhism), Even with such inverted thoughts, who would believe in the impermanent kalpas (eons)? Parents, siblings, etc., all are the realm of thieves (things that bring trouble and suffering), Good teachers (Kalyanamitra, guides in practice), sons, and relatives all surround you, Like images in a mirror, everything is impermanent. What kind of people are there who can believe in these unreal things, Upon first seeing natural wisdom, they immediately generate Bodhi-citta (the mind of enlightenment). Since generating Bodhi-citta, they have not lost the practice of a Bodhisattva, Where is there a Bodhisattva's practice that would crave worldly pleasures? I have seen that Tathagata, with inconceivable merits, Hearing the Sugata (Buddha's title) preach, seeing these disciples of the Buddha, Therefore, they do not remember, nor are they attached to the five desires of the world. At that time, King Prasenajit of Kosala, having heard his daughter's words, remained silent. At that time, Vimala (the Immaculate Woman), knowing that her father was silent, spoke to the Venerable Sariputra: 'Venerable Sariputra! I wish to ask some questions, I hope you will compassionately listen to me. The Buddha said that you are the foremost among the wise. Venerable! What is wisdom? Is that wisdom permanent or impermanent? If it is permanent, then as the Buddha said, all dharmas are impermanent. If the Buddha said that, then it would be a false and misleading teaching. If it is impermanent, then that dharma does not arise. If a dharma does not arise, then that dharma does not exist. Then what is being said? Then there is no need to remember the dharma of wisdom. For what reason? The Buddha said that you are the foremost among the wise?' The Venerable Sariputra remained silent and did not answer. At that time, the Venerable Maha Moggallana asked the Venerable Sariputra: 'Why are you silent and not answering the woman's question?' The Venerable Sariputra said: 'The woman did not ask me about the impermanent dharma, but about the unarisen dharma, so I did not answer.' At that time, Vimala asked the Venerable --------------------------------------------------------------------------------