Chinese
众生令净烦恼令舍烦恼。’我见彼等皆悉平等，若智若愚皆得一名。” 彼言：“善哉！善哉！善男子！如汝往昔曾供诸佛，得是合实语言解释。善男子！汝见何利而不现身？” 彼即答言：“汝今应当问于世尊。” 尔时，无畏菩萨而白佛言：“世尊！是无所有菩萨，见何等利而不现身？” 佛告彼言：“善男子！唯除我身，于此三界无有众生，如是身相与其等者，唯除神通所化胜身，成就如是业果报故。勿令一切诸妇人见，必于此处染着乱意，不能听法不作诸事，弃舍本夫饮食无欢，染爱迷着多受苦恼。是无所有！见如是等诸过患故，而不现身。” 尔时，无畏菩萨及彼大众，皆生疑惑咸作是念：“是无所有菩萨身相何如，而今世尊作如是说？” 尔时，众中有诸女人：一名解染、二名宝璎、三名解华、四名宝华、五名普香、六名香自在、七名金华、八名作爱、九名不染、十名善住意、十一名作光明、十二名甜味、十三名阿那罗梨耶、十四名住持、十五名无垢、十六名海、十七名功德上、十八名无过夫、十九名调顺、二十名诸天供养、二十一名坏上、二十二名普照明、二十三名不背、二十四名善住持精进、二十五名善住、二十六名安乐、二十七名王、二十八名悲。 现代汉语译本：‘使众生清净，使烦恼舍弃烦恼。’我见他们都完全平等，无论有智慧还是愚笨，都得到同一个名称。 那人说：‘好啊！好啊！善男子！像你这样过去曾经供养诸佛，才能得到这种符合实际的语言解释。善男子！你见到什么利益而不显现身形？’ 他回答说：‘你现在应当去问世尊（Bhagavan，佛陀）。’ 当时，无畏菩萨（Abhaya Bodhisattva）对佛说：‘世尊！这位无所有菩萨（Asarva Bodhisattva），见到什么样的利益而不显现身形？’ 佛告诉他说：‘善男子！除了我的身体，在这三界（Trailokya，欲界、色界、无色界）之中，没有众生的身相能与他相等，除非是神通变化所产生的殊胜之身，才能成就这样的业果报应。不要让一切妇女看见他，必定会在这里产生染着和混乱的心意，不能听法，不做其他事情，抛弃自己的丈夫，饮食也没有乐趣，被染爱迷惑，承受许多苦恼。这位无所有菩萨！就是见到这些过患，所以不显现身形。’ 当时，无畏菩萨和在场的大众，都产生了疑惑，都这样想：‘这位无所有菩萨的身相是怎样的，而现在世尊这样说？’ 当时，大众中有一些女人：一名解染（Vimoksha-raga），二名宝璎（Ratna-keyura），三名解华（Vimoksha-pushpa），四名宝华（Ratna-pushpa），五名普香（Samanta-gandha），六名香自在（Gandha-ishvara），七名金华（Suvarna-pushpa），八名**（此处原文缺失，无法翻译），九名不染（A-raga），十名善住意（Sthita-mati），十一名作光明（Prabha-kara），十二名甜味（Madhura-rasa），十三名阿那罗梨耶（Anaralila），十四名住持（Sthiti），十五名无垢（Vimala），十六名海（Samudra），十七名功德上（Guna-uttara），十八名无过夫（A-atikranta-pati），十九名调顺（Damita），二十名诸天供养（Deva-pujita），二十一名坏上（Bhagna-uttara），二十二名普照明（Samanta-aloka），二十三名不背（A-parangmukhi），二十四名善住持精进（Sthita-dhriti-virya），二十五名善住（Sthita），二十六名安乐（Sukha），二十七名王（Raja），二十八名悲（Karuna）。
English
English version: ‘Cause sentient beings to be pure, cause afflictions to abandon afflictions.’ I see that they are all completely equal, whether wise or foolish, they all receive the same name. He said, ‘Excellent! Excellent! Good man! Like you, who in the past have made offerings to all the Buddhas, you are able to obtain this explanation of language that accords with reality. Good man! What benefit do you see that you do not manifest your form?’ He replied, ‘You should now ask the Bhagavan (Buddha).’ At that time, Abhaya Bodhisattva (Fearless Bodhisattva) said to the Buddha, ‘Bhagavan! What benefit does this Asarva Bodhisattva (Non-existent Bodhisattva) see that he does not manifest his form?’ The Buddha told him, ‘Good man! Except for my body, in this Trailokya (Three Realms: Desire Realm, Form Realm, Formless Realm), there is no sentient being whose form is equal to his, unless it is a superior body transformed by supernatural powers, that can achieve such karmic retribution. Do not let all women see him, they will surely develop attachment and confused minds in this place, unable to listen to the Dharma, unable to do other things, abandoning their husbands, finding no joy in food and drink, being deluded by passionate love, and suffering much distress. This Asarva Bodhisattva! It is because he sees these faults that he does not manifest his form.’ At that time, Abhaya Bodhisattva and the assembly present all became doubtful and thought, ‘What is the form of this Asarva Bodhisattva like, that the Bhagavan speaks in this way?’ At that time, among the assembly were some women: one named Vimoksha-raga (Release from Attachment), the second named Ratna-keyura (Jewel Armlet), the third named Vimoksha-pushpa (Release from Flowers), the fourth named Ratna-pushpa (Jewel Flowers), the fifth named Samanta-gandha (Universal Fragrance), the sixth named Gandha-ishvara (Fragrance Lord), the seventh named Suvarna-pushpa (Golden Flowers), the eighth named **(missing in the original text, untranslatable), the ninth named A-raga (Non-attachment), the tenth named Sthita-mati (Stable Mind), the eleventh named Prabha-kara (Light Maker), the twelfth named Madhura-rasa (Sweet Taste), the thirteenth named Anaralila (Unwavering Play), the fourteenth named Sthiti (Abiding), the fifteenth named Vimala (Immaculate), the sixteenth named Samudra (Ocean), the seventeenth named Guna-uttara (Superior Virtue), the eighteenth named A-atikranta-pati (Non-transgressing Husband), the nineteenth named Damita (Subdued), the twentieth named Deva-pujita (Worshipped by Gods), the twenty-first named Bhagna-uttara (Broken Superior), the twenty-second named Samanta-aloka (Universal Light), the twenty-third named A-parangmukhi (Non-averse), the twenty-fourth named Sthita-dhriti-virya (Stable Endurance and Effort), the twenty-fifth named Sthita (Stable), the twenty-sixth named Sukha (Happiness), the twenty-seventh named Raja (Queen), the twenty-eighth named Karuna (Compassion). --------------------------------------------------------------------------------
Chinese
如是等类二十八女，与姊妹俱从坐而起，脱身璎珞供养世尊，右膝着地皆共合掌，而白佛言：“世尊！所说无所有菩萨功德如是，愿于我等承佛威神得见其身，成就如是实业果报，莫以别身而示我等，我今欲见菩萨实身。” 尔时，佛告善女人等：“汝今欲见无所有菩萨成就色身，今欲见耶？” 彼等答言：“唯然，世尊！我等有疑，愿为开解。” 佛言：“诸女！汝等今者，见彼身已有何利益？汝今勿有还家之意，当舍眷属，若见彼身安住具足一切功德。” 彼诸女言：“我等今者一切能舍，决定当见彼菩萨身。” 尔时，世尊告彼菩萨无所有言：“汝无所有！此等诸女欲见汝身。” 彼言：“世尊已言，许可彼姊妹等示现我身？” 佛言：“善男子！我已许之。多人意喜欲见汝身，当有利益，得胜身心，得妙身心，得净身心。若见汝身，即当决定于阿耨多罗三藐三菩提，得转女身成丈夫身。汝今已有如是净愿，于多诸佛以百千身种诸善根，住是愿中于三界中，愿我当得最胜佛身。所有众生见我身者，彼等决定住于菩提，所有女人悉转女身。若于我所种善根已，思惟如是甚深法已得忍本性，愿当入于真如法中，愿当具足诸菩萨法，开现亲近于诸佛法。” 彼无所 现代汉语译本： 这时，像这样的二十八位女子，和她们的姐妹们一起从座位上站起来，脱下身上的璎珞（一种装饰品）供养世尊（对佛的尊称），右膝跪地，一同合掌，对佛说：‘世尊！您所说的无所有菩萨（菩萨名）的功德是这样的，希望我们能够凭借佛的威神之力得见他的真身，成就如此真实的善业果报，不要用其他的化身来向我们示现，我们现在想要见到菩萨的真实身相。’ 这时，佛告诉这些善女人说：‘你们现在想要见到无所有菩萨成就的色身，现在想要见吗？’ 她们回答说：‘是的，世尊！我们心中有疑问，希望您能为我们开解。’ 佛说：‘各位女子！你们现在见到他的身相会有什么利益呢？你们现在不要有回家的想法，应当舍弃亲属眷恋，如果见到他的身相，就能安住于具足一切功德之中。’ 这些女子说：‘我们现在一切都能舍弃，决定要见到那位菩萨的身相。’ 这时，世尊告诉那位无所有菩萨说：‘无所有！这些女子想要见你的身相。’ 那位菩萨说：‘世尊已经说了，允许这些姐妹们示现我的身相吗？’ 佛说：‘善男子！我已经允许了。很多人心怀喜悦想要见你的身相，这会有利益，能得到殊胜的身心，得到美妙的身心，得到清净的身心。如果见到你的身相，就能决定证得阿耨多罗三藐三菩提（无上正等正觉），能够转女身成丈夫身。你现在已经有了这样的清净愿望，在许多佛前以百千身种下各种善根，安住于这个愿望中，在三界（欲界、色界、无色界）之中，愿我能够得到最殊胜的佛身。所有众生见到我的身相的人，他们必定安住于菩提（觉悟），所有女人都能转为男子之身。如果在我这里种下善根，思维如此甚深的佛法，得到忍辱的本性，愿能进入真如法中，愿能具足各种菩萨的法门，开启、显现、亲近于诸佛的法门。’ 那位无所有菩萨说：
English
English version: Then, twenty-eight women of this kind, together with their sisters, rose from their seats, took off their necklaces to offer to the World Honored One (a respectful title for the Buddha), knelt on their right knees, and joined their palms together, saying to the Buddha: 'World Honored One! The merits of the No-Thing Bodhisattva (name of a Bodhisattva) that you have spoken of are such, we wish to rely on the majestic power of the Buddha to see his true form, to accomplish such true karmic rewards, do not show us other manifestations, we now wish to see the true form of the Bodhisattva.' At that time, the Buddha said to these good women: 'Do you now wish to see the accomplished form of the No-Thing Bodhisattva, do you wish to see it now?' They replied: 'Yes, World Honored One! We have doubts, we wish you to resolve them for us.' The Buddha said: 'Women! What benefit will you have if you see his form now? Do not have the intention of returning home now, you should abandon your family and relatives, if you see his form, you will abide in the completeness of all merits.' These women said: 'We can now abandon everything, we are determined to see the form of that Bodhisattva.' At that time, the World Honored One said to that No-Thing Bodhisattva: 'No-Thing! These women wish to see your form.' That Bodhisattva said: 'Has the World Honored One already said, allowing these sisters to show my form?' The Buddha said: 'Good man! I have already allowed it. Many people are joyful and wish to see your form, this will be beneficial, they will obtain superior body and mind, obtain wonderful body and mind, obtain pure body and mind. If they see your form, they will be determined to attain Anuttara-samyak-sambodhi (unsurpassed, complete enlightenment), they will be able to transform from a female body into a male body. You now have such pure vows, in front of many Buddhas you have planted various good roots with hundreds of thousands of bodies, abiding in this vow, in the three realms (desire realm, form realm, formless realm), may I attain the most supreme Buddha body. All beings who see my form, they will surely abide in Bodhi (enlightenment), all women will be transformed into male bodies. If they plant good roots with me, contemplate such profound Dharma, and obtain the nature of forbearance, may they enter into the Suchness Dharma, may they be complete with all Bodhisattva Dharmas, opening, revealing, and being close to the Dharmas of all Buddhas.' That No-Thing Bodhisattva said: --------------------------------------------------------------------------------
Chinese
有菩萨，闻佛此说，作如是言：“如是，世尊！如世尊教。”即于手中一一指端皆放光明，一一光明至王舍城，于彼人家皆悉出现，彼诸光明有诸众生，见于彼等从地踊出，化成诸华纵广一尺，昔所未见色香具足。 无所有菩萨经卷第三 大正藏第 14 册 No. 0485 无所有菩萨经 无所有菩萨经卷第四 隋天竺三藏阇那崛多等译 尔时王舍城中，频婆娑罗王而有一女，欲出游时，频婆娑罗王敕诸侍女其数一千：“汝等已为我女眷属，共相围绕于彼之处。王所饮食，汝等常食，汝等常饮。” 彼王舍城，多有妇女其数一千，闻此语已，种种璎珞庄严自身。彼诸妇女，见是希有可喜诸花，身心喜悦不能自胜，欲取彼华遂不能取不能远离，申手欲取，去华一尺而不能及，见彼诸华皆悉向于毗福罗山去而不住。 尔时，众人及千妇女，及与频婆罗王女，从王舍城次第而出。彼诸华等在众人前微行而进，众亦不知行与不行，彼诸人众作如是念：“此华近手而不能取。” 时彼诸华一切皆上毗福罗山，彼诸男女亦上彼山。既上山已，见于如来、阿罗诃、三藐三佛陀，无量百千大众围绕而为说法。 尔时，二十八女姊妹，合掌佛前劝请世尊。时频婆娑罗王女，及 现代汉语译本：有菩萨听到佛陀这样说，便说道：‘是的，世尊！正如世尊所教导的。’随即从手中的每一个指端都放出光明，每一道光明都到达王舍城（Rājagṛha），在当地人家中都显现出来。这些光明中有许多众生，看见这些光明从地里涌出，化成纵横一尺的各种花朵，是过去从未见过的，颜色和香气都非常美好。 《无所有菩萨经》卷第三 大正藏第14册 No. 0485 《无所有菩萨经》 《无所有菩萨经》卷第四 隋朝天竺三藏阇那崛多（Jñānagupta）等翻译 当时，在王舍城中，频婆娑罗王（Bimbisāra）有一个女儿，想要出游的时候，频婆娑罗王命令一千名侍女：‘你们已经成为我女儿的眷属，共同围绕在她身边。国王所吃的食物，你们也经常吃；国王所喝的饮料，你们也经常喝。’ 在王舍城中，有很多妇女，数量有一千人，听到这些话后，用各种璎珞装饰自己。这些妇女看见这些稀有而令人喜爱的花朵，身心喜悦，无法抑制，想要摘取这些花朵，却无法摘取，也无法远离。伸出手想要摘取，距离花朵只有一尺，却无法够到。看见这些花朵都朝着毗福罗山（Vipula）而去，没有停留。 当时，众人和一千名妇女，以及频婆娑罗王的女儿，从王舍城依次出来。这些花朵在众人面前微微前进，众人也不知道是行走还是不行走，这些人众这样想：‘这些花朵近在眼前，却无法摘取。’ 当时，这些花朵都飞向毗福罗山，这些男女也登上那座山。登上山后，看见如来（Tathāgata）、阿罗诃（Arhat）、三藐三佛陀（Samyaksaṃbuddha），被无量百千的大众围绕着，正在说法。 当时，二十八位姐妹，在佛前合掌，劝请世尊。当时，频婆娑罗王的女儿，以及