Chinese
大正藏第 12 册 No. 0353 胜鬘师子吼一乘大方便方广经 No. 353 [No. 310(48)] 胜鬘师子吼一乘大方便方广经 宋中印度三藏求那跋陀罗译 如来真实义功德章第一 如是我闻： 一时，佛住舍卫国祇树给孤独园。时，波斯匿王及末利夫人信法未久，共相谓言：“胜鬘夫人是我之女，聪慧利根，通敏易悟，若见佛者必速解法，心得无疑。宜时遣信，发其道意。”夫人白言：“今正是时。”王及夫人与胜鬘书，略赞如来无量功德，即遣内人名旃提罗，使人奉书至阿逾阇国，入其宫内敬授胜鬘。胜鬘得书欢喜顶受，读诵受持，生希有心，向旃提罗而说偈言： “我闻佛音声， 世所未曾有； 所言真实者， 应当修供养。 仰惟佛世尊！ 普为世间出； 亦应垂哀愍， 必令我得见。” 即生此念时， 佛于空中现； 普放净光明， 显示无比身。 胜鬘及眷属， 头面接足礼； 咸以清净心， 叹佛实功德： “如来妙色身， 世间无与等； 无比不思议， 是故今敬礼。 如来色无尽， 智慧亦复然； 一切法常住， 是故我归依。 降伏心过恶， 及与身四种， 已到 现代汉语译本 《胜鬘师子吼一乘大方便方广经》 宋朝中印度三藏求那跋陀罗翻译 如来真实义功德章第一 我是这样听说的： 一时，佛陀住在舍卫国（Śrāvastī）的祇树给孤独园（Jetavana Anāthapiṇḍada-ārāma）。当时，波斯匿王（Prasenajit）和末利夫人（Mallikā）信奉佛法不久，他们互相说道：‘胜鬘夫人（Śrīmālā）是我的女儿，她聪明智慧，根性敏锐，通达事理，容易领悟。如果她能见到佛陀，必定能迅速理解佛法，心中不再有疑惑。应该及时派人送信，启发她的道心。’夫人说：‘现在正是时候。’国王和夫人写了一封信给胜鬘，简略地赞美了如来无量的功德，然后派遣一位名叫旃提罗（Candira）的宫女，让她带着信前往阿逾阇国（Ayodhyā），进入宫中恭敬地将信交给胜鬘。胜鬘收到信后，欢喜地顶戴接受，读诵受持，心中生起稀有之感，她向旃提罗说了偈语： ‘我听闻佛陀的声音，是世间从未有过的； 所说都是真实不虚的，应当修习供养。 仰望佛陀世尊！普遍为了世间而出； 也应该垂怜哀悯，必定让我得见。’ 当她生起这个念头时，佛陀在空中显现； 普放清净光明，显示无比殊胜的身相。 胜鬘和她的眷属，都以头面接足礼拜； 都以清净的心，赞叹佛陀真实的功德： ‘如来微妙的色身，世间没有可以比拟的； 无比殊胜不可思议，因此我今天恭敬礼拜。 如来的色身无有穷尽，智慧也是如此； 一切法都是常住的，因此我归依佛陀。 降伏了心中的过恶，以及身体的四种恶行， 已经到达了
English
English version The Śrīmālādevī Siṃhanāda Sūtra Translated by Guṇabhadra of Central India during the Song Dynasty Chapter 1: The Tathāgata's True Meaning and Merits Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anāthapiṇḍada's Park in Śrāvastī. At that time, King Prasenajit and Queen Mallikā, who had not long believed in the Dharma, said to each other: 'Śrīmālā (Śrīmālādevī), our daughter, is intelligent, sharp-witted, perceptive, and quick to understand. If she were to see the Buddha, she would surely quickly comprehend the Dharma and have no doubts in her mind. It is appropriate to send a messenger now to inspire her aspiration for the Way.' The Queen said: 'Now is the right time.' The King and Queen wrote a letter to Śrīmālā, briefly praising the immeasurable merits of the Tathāgata, and then sent a palace attendant named Candira, instructing her to take the letter to Ayodhyā, enter the palace, and respectfully present it to Śrīmālā. Śrīmālā received the letter with joy and reverence, read it, recited it, and held it in her mind, giving rise to a rare feeling. She spoke these verses to Candira: 'I have heard the Buddha's voice, which is unprecedented in the world; What is spoken is true and real, and should be offered with reverence. I look up to the World Honored Buddha! Who has appeared for the sake of the world; You should also show compassion and pity, and surely allow me to see you.' As this thought arose in her mind, the Buddha appeared in the sky; Universally emitting pure light, displaying an incomparable form. Śrīmālā and her retinue, all bowed their heads and paid homage at his feet; All with pure hearts, praised the Buddha's true merits: 'The Tathāgata's wondrous form, is unmatched in the world; Incomparable and inconceivable, therefore I bow in reverence today. The Tathāgata's form is endless, and so is his wisdom; All dharmas are permanent, therefore I take refuge in the Buddha. Having subdued the evils of the mind, and the four evils of the body, Having reached -------------------------------------------------------------------------------- 难伏地， 是故礼法王。 知一切尔焰， 智慧身自在， 摄持一切法， 是故今敬礼。 敬礼过称量， 敬礼无譬类， 敬礼无边法， 敬礼难思议。 哀愍覆护我， 令法种增长； 此世及后生， 愿佛常摄受。” “我久安立汝， 前世已开觉； 今复摄受汝， 未来生亦然。” “我已作功德， 现在及余世； 如是众善本， 唯愿见摄受。”
Chinese
尔时，胜鬘及诸眷属，头面礼佛，佛于众中即为受记：“汝叹如来真实功德，以此善根，当于无量阿僧祇劫天人之中为自在王，一切生处常得见我，现前赞叹如今无异。当复供养无量阿僧祇佛，过二万阿僧祇劫当得作佛，号普光如来、应、正遍知。彼佛国土，无诸恶趣、老病衰恼不适意苦，亦无不善恶业道名；彼国众生色力寿命、五欲众具，皆悉快乐，胜于他化自在诸天；彼诸众生纯一大乘，诸有修习善根众生皆集于彼。” 胜鬘夫人得受记时，无量众生、诸天及人愿生彼国，世尊悉记皆当往生。 十受章第二 尔时，胜鬘闻受记已，恭敬而立受十大受： “世尊！我从今日乃至菩提，于所受戒不起犯心。 “世尊！我从今日乃至菩提，于诸尊长不起慢心。 “世尊！我从今日乃 现代汉语译本 ‘难以被降伏的，因此我礼敬法王（指佛陀）。’ ‘知晓一切现象的实相，智慧之身自在无碍，’ ‘摄持一切法，因此我今日恭敬礼拜。’ ‘礼敬超越一切度量的，礼敬无可比拟的，’ ‘礼敬无边无际的法，礼敬难以思议的。’ ‘请慈悲怜悯覆护我，使我法种增长；’ ‘愿此生及来世，佛陀常摄受我。’ ‘我早已安立你，前世已开悟你；’ ‘今生再次摄受你，未来生亦是如此。’ ‘我已积累功德，现在及过去世；’ ‘如此众善之本，唯愿佛陀摄受。’ 那时，胜鬘（Śrīmālā）及她的眷属，头面礼拜佛陀，佛陀在众人中即为她授记：‘你赞叹如来真实功德，以此善根，当于无量阿僧祇劫（asaṃkhya kalpa，无数大劫）在天人之中为自在王，一切生处常得见我，现前赞叹如同今日一般无异。当再供养无量阿僧祇佛，过二万阿僧祇劫当得成佛，号普光如来（Samantaprabhāsa Tathāgata）、应、正遍知。彼佛国土，没有诸恶趣、老病衰恼不适意的痛苦，也没有不善恶业道的名称；彼国众生色力寿命、五欲（pañca kāmaguṇā，色、声、香、味、触）之乐，皆悉快乐，胜于他化自在诸天（paranirmitavaśavartin）；彼诸众生纯一大乘（ekayāna），诸有修习善根的众生都聚集在那里。’ 胜鬘夫人（Śrīmālādevī）得到授记时，无量众生、诸天及人愿生彼国，世尊都为他们授记，皆当往生。 十受章第二 那时，胜鬘听闻授记后，恭敬而立，受持十大誓愿： ‘世尊！我从今日乃至菩提（bodhi，觉悟），对于所受的戒律不起违犯之心。’ ‘世尊！我从今日乃至菩提，对于诸位尊长不起傲慢之心。’ ‘世尊！我从今日乃至菩提，对于一切众生不起嗔恨之心。’
English
English version 'Difficult to subdue, therefore I pay homage to the Dharma King (referring to the Buddha).' 'Knowing the true nature of all phenomena, with a body of wisdom that is free and unhindered,' 'Holding all dharmas, therefore I respectfully bow today.' 'Homage to the one beyond all measure, homage to the one without comparison,' 'Homage to the boundless Dharma, homage to the inconceivable one.' 'Please have compassion and protect me, so that my seeds of Dharma may grow;' 'May the Buddha always embrace me in this life and the next.' 'I have long established you, and awakened you in past lives;' 'Now I embrace you again, and so it will be in future lives.' 'I have accumulated merits, in this life and in past lives;' 'Such is the root of all good, may the Buddha embrace me.' At that time, Śrīmālā and her retinue, bowed their heads to the Buddha, and the Buddha, in the midst of the assembly, immediately prophesied for her: 'You praise the true merits of the Tathāgata, with this good root, you will be a sovereign king among gods and humans for immeasurable asaṃkhya kalpas (countless great eons), in all your births you will always see me, and praise me as you do now. You will also make offerings to immeasurable asaṃkhya Buddhas, and after two myriads of asaṃkhya kalpas, you will attain Buddhahood, named Samantaprabhāsa Tathāgata, worthy, perfectly enlightened. In that Buddha's land, there will be no evil realms, no suffering of old age, sickness, decay, or unpleasantness, nor will there be any name of unwholesome evil paths; the beings in that land will have strength, lifespan, and the pleasures of the five desires (pañca kāmaguṇā, forms, sounds, smells, tastes, and tactile sensations), all will be happy, surpassing the Paranirmitavaśavartin gods; those beings will be purely of the One Vehicle (ekayāna), and all beings who cultivate good roots will gather there.' When Lady Śrīmālādevī received the prophecy, immeasurable beings, gods, and humans wished to be born in that land, and the World Honored One prophesied that they would all be reborn there. Chapter Two on the Ten Vows At that time, Śrīmālā, having heard the prophecy, stood respectfully and took ten great vows: 'World Honored One! From this day until Bodhi (enlightenment), I will not have a mind of transgression regarding the precepts I have received.' 'World Honored One! From this day until Bodhi, I will not have a mind of arrogance towards all elders.' 'World Honored One! From this day until Bodhi, I will not have a mind of anger towards all beings.' -------------------------------------------------------------------------------- 至菩提，于诸众生不起恚心。
Chinese
“世尊！我从今日乃至菩提，于他身色及外众具不起疾心。 “世尊！我从今日乃至菩提，于内外法不起悭心。 “世尊！我从今日乃至菩提，不自为己受畜财物，凡有所受悉为成熟贫苦众生。 “世尊！我从今日乃至菩提，不自为己行四摄法，为一切众生故，以不爱染心、无厌足心、无挂碍心，摄受众生。 “世尊！我从今日乃至菩提，若见孤独幽系疾病，种种厄难困苦众生，终不暂舍，必欲安隐，以义饶益令脱众苦，然后乃舍。 “世尊！我从今日乃至菩提，若见捕养众恶律仪及诸犯戒终不弃舍。我得力时，于彼彼处见此众生，应折伏者而折伏之；应摄受者而摄受之。何以故？以折伏、摄受故令法久住。法久住者，天人充满，恶道减少，能于如来所转法轮而得随转，见是利故救摄不舍。 “世尊！我从今日乃至菩提，摄受正法终不忘失。何以故？忘失法者则忘大乘，忘大乘者则忘波罗蜜，忘波罗蜜者则不欲大乘。若菩萨不决定大乘者，则不能得摄受正法欲，随所乐入，永不堪任越凡夫地。我见如是无量大过，又见未来摄受正法菩萨摩诃萨无量福利，故受此大受。 “法主世尊！现为我证，唯佛世尊现前证知。而诸众生善根微薄或 现代汉语译本 直至证得菩提（觉悟），我将不对任何众生生起嗔恨之心。 世尊！我从今日直至证得菩提，不会对他人的外貌和外在的财物产生嫉妒之心。 世尊！我从今日直至证得菩提，不会对内在和外在的法产生悭吝之心。 世尊！我从今日直至证得菩提，不会为了自己而积蓄财物，凡有所得，都将用来帮助贫困的众生。 世尊！我从今日直至证得菩提，不会为了自己而行四摄法（布施、爱语、利行、同事），而是为了所有众生，以不贪爱、不厌足、无挂碍的心来摄受众生。 世尊！我从今日直至证得菩提，如果见到孤独、被囚禁、患病、遭受各种灾难和困苦的众生，我绝不会暂时舍弃他们，必定要让他们得到安稳，用正义来利益他们，使他们脱离痛苦，然后才会离开。 世尊！我从今日直至证得菩提，如果见到那些奉行恶劣戒律或犯戒的人，我绝不会抛弃他们。当我拥有力量时，在任何地方见到这些众生，对于应该折伏的就折伏，应该摄受的就摄受。为什么呢？因为通过折伏和摄受，才能使佛法长久住世。佛法长久住世，天人就会充满，恶道就会减少，能够跟随如来所转的法轮而转动。我看到这样的利益，所以救护摄受他们而不舍弃。 世尊！我从今日直至证得菩提，摄受正法，永远不会忘失。为什么呢？忘失正法就会忘失大乘（菩萨乘），忘失大乘就会忘失波罗蜜（到达彼岸的方法），忘失波罗蜜就会不想要大乘。如果菩萨不能坚定地修习大乘，就不能获得摄受正法的意愿，不能随心所欲地进入，永远不能超越凡夫的境界。我看到这样无量的过失，又看到未来摄受正法的菩萨摩诃萨（伟大的菩萨）有无量的福报，所以接受这个伟大的誓愿。 法主世尊！现在请为我作证，只有佛世尊才能现前知晓。而众生的善根微薄，或者
English
English version Until I attain Bodhi (enlightenment), I will not harbor any anger towards any sentient beings. World Honored One! From this day until I attain Bodhi, I will not feel jealousy towards the physical appearance or external possessions of others. World Honored One! From this day until I attain Bodhi, I will not have any miserly thoughts towards internal or external dharmas. World Honored One! From this day until I attain Bodhi, I will not accumulate wealth for my own sake. Whatever I receive, I will use to help impoverished sentient beings. World Honored One! From this day until I attain Bodhi, I will not practice the Four Means of Attraction (giving, kind speech, beneficial action, and cooperation) for my own sake, but for the sake of all sentient beings. I will embrace sentient beings with a mind free from attachment, dissatisfaction, and hindrance. World Honored One! From this day until I attain Bodhi, if I see sentient beings who are lonely, imprisoned, sick, or suffering from various calamities and hardships, I will never abandon them even temporarily. I will surely bring them peace and benefit them with righteousness, helping them escape from suffering before I leave them. World Honored One! From this day until I attain Bodhi, if I see those who practice evil precepts or break precepts, I will never abandon them. When I have the power, wherever I see these beings, I will subdue those who should be subdued and embrace those who should be embraced. Why? Because through subduing and embracing, the Dharma can abide for a long time. When the Dharma abides for a long time, gods and humans will be abundant, evil realms will decrease, and they will be able to follow the turning of the Dharma wheel by the Tathagata. Seeing this benefit, I will protect and embrace them without abandoning them. World Honored One! From this day until I attain Bodhi, I will embrace the true Dharma and never forget it. Why? Because forgetting the true Dharma means forgetting the Mahayana (the Great Vehicle), forgetting the Mahayana means forgetting the Paramitas (perfections), and forgetting the Paramitas means not desiring the Mahayana. If a Bodhisattva is not determined in the Mahayana, they cannot obtain the desire to embrace the true Dharma, cannot enter as they wish, and will never be able to transcend the realm of ordinary beings. Seeing such immeasurable faults, and also seeing the immeasurable benefits of future Bodhisattva Mahasattvas (great Bodhisattvas) who embrace the true Dharma, I accept this great vow. Dharma Lord, World Honored One! Please bear witness for me now. Only the Buddha, World Honored One, can know this directly. However, the good roots of sentient beings are weak, or --------------------------------------------------------------------------------