Chinese
大正藏第 14 册 No. 0566 乐璎珞庄严方便品经 No. 566 [No. 565] 乐璎珞庄严方便品经(亦名转女身菩萨问答经) 姚秦罽宾三藏昙摩耶舍译 如是我闻： 一时，佛住王舍城耆阇崛山，与大比丘众五百人俱；菩萨八千，众所知识，皆得诸通、诸陀罗尼，得无碍辩，成就具足无生法忍，得无所畏，无量佛所种诸善根，进入大乘，其名曰伲泯陀罗菩萨摩诃萨、持地菩萨摩诃萨、地主菩萨摩诃萨、持众生菩萨摩诃萨、持入会菩萨摩诃萨、照意菩萨摩诃萨、过意菩萨摩诃萨、增意菩萨摩诃萨、无边意菩萨摩诃萨、增益意菩萨摩诃萨、爱见菩萨摩诃萨、善见菩萨摩诃萨、见这意菩萨摩诃萨、见一切义菩萨摩诃萨、一切吉利菩萨摩诃萨、贤劫诸菩萨摩诃萨，弥勒为首在众而坐。 尔时，大德须菩提，于晨朝时，执持衣钵来诣佛所，顶礼佛足，白佛言：“世尊！我昨夜梦见有如来坐于道场，我时即礼是世尊足，是佛世尊以金色右手摩于我顶，说如是言：‘须菩提！汝于今日未曾闻法，当得闻之。’世尊！是何先瑞？” 佛言：“须菩提！是善男子、善女人等，得闻希有未曾闻法，是其先瑞。” 须菩提白佛言：“世尊！我今欲往王舍 现代汉语译本 《乐璎珞庄严方便品经》(亦名《转女身菩萨问答经》) 姚秦罽宾三藏昙摩耶舍译 如是我闻： 一时，佛住在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa），与五百位大比丘众在一起；还有八千位菩萨，都是大众所熟知的，他们都获得了各种神通、各种陀罗尼（dhāraṇī），获得了无碍辩才，成就具足了无生法忍（anutpattika-dharma-kṣānti），获得了无所畏惧，在无量佛所种下了各种善根，进入了大乘（Mahāyāna），他们的名字是：伲泯陀罗菩萨摩诃萨（Nimin.dhara Bodhisattva-mahāsattva）、持地菩萨摩诃萨（Dharaṇīṃdhara Bodhisattva-mahāsattva）、地主菩萨摩诃萨（Bhūmy-adhīśvara Bodhisattva-mahāsattva）、持众生菩萨摩诃萨（Sattvadhara Bodhisattva-mahāsattva）、持入会菩萨摩诃萨（Samity-ādhara Bodhisattva-mahāsattva）、照意菩萨摩诃萨（Cittāloka Bodhisattva-mahāsattva）、过意菩萨摩诃萨（Atīta-citta Bodhisattva-mahāsattva）、增意菩萨摩诃萨（Vardhana-citta Bodhisattva-mahāsattva）、无边意菩萨摩诃萨（Ananta-citta Bodhisattva-mahāsattva）、增益意菩萨摩诃萨（Pus.ṭi-citta Bodhisattva-mahāsattva）、爱见菩萨摩诃萨（Premadarśana Bodhisattva-mahāsattva）、善见菩萨摩诃萨（Sudarśana Bodhisattva-mahāsattva）、见这意菩萨摩诃萨（Dṛṣṭārtha-citta Bodhisattva-mahāsattva）、见一切义菩萨摩诃萨（Sarvārtha-darśana Bodhisattva-mahāsattva）、一切吉利菩萨摩诃萨（Sarva-maṅgala Bodhisattva-mahāsattva）、贤劫（Bhadrakalpa）的诸位菩萨摩诃萨，以弥勒（Maitreya）为首，在众人中就坐。 当时，大德须菩提（Subhūti），在早晨的时候，拿着衣钵来到佛的住所，顶礼佛足，对佛说：“世尊！我昨晚梦见有如来（Tathāgata）坐在道场（bodhimaṇḍa），我当时就礼拜那位世尊的足，那位佛世尊用金色的右手摩我的头顶，说这样的话：‘须菩提！你今天未曾听闻佛法，将会听闻。’世尊！这是什么先兆？” 佛说：“须菩提！这是善男子、善女人等，将要听闻希有未曾听闻的佛法的先兆。” 须菩提对佛说：“世尊！我现在想去王舍
English
English version 'The Sutra of the Adornment of Joyful Necklaces and Expedient Means' (also known as 'The Bodhisattva Question and Answer Sutra on Transforming a Woman's Body') Translated by Tripiṭaka Dharmayaśas of Kashmir during the Yao Qin Dynasty Thus have I heard: At one time, the Buddha was staying at Gṛdhrakūṭa (Vulture Peak) in Rājagṛha (Royal City), together with five hundred great Bhikṣus (monks); and eight thousand Bodhisattvas, all well-known to the assembly, all having attained various supernormal powers, various dhāraṇīs (mantras), unobstructed eloquence, accomplished and possessing the patience of non-arising dharmas (anutpattika-dharma-kṣānti), having attained fearlessness, having planted various roots of goodness in the presence of immeasurable Buddhas, having entered the Great Vehicle (Mahāyāna), their names being: Nimin.dhara Bodhisattva-mahāsattva, Dharaṇīṃdhara Bodhisattva-mahāsattva, Bhūmy-adhīśvara Bodhisattva-mahāsattva, Sattvadhara Bodhisattva-mahāsattva, Samity-ādhara Bodhisattva-mahāsattva, Cittāloka Bodhisattva-mahāsattva, Atīta-citta Bodhisattva-mahāsattva, Vardhana-citta Bodhisattva-mahāsattva, Ananta-citta Bodhisattva-mahāsattva, Pus.ṭi-citta Bodhisattva-mahāsattva, Premadarśana Bodhisattva-mahāsattva, Sudarśana Bodhisattva-mahāsattva, Dṛṣṭārtha-citta Bodhisattva-mahāsattva, Sarvārtha-darśana Bodhisattva-mahāsattva, Sarva-maṅgala Bodhisattva-mahāsattva, and all the Bodhisattva-mahāsattvas of the Bhadrakalpa (Fortunate Aeon), with Maitreya (the future Buddha) at their head, seated in the assembly. At that time, the Venerable Subhūti (one of the principal disciples of the Buddha), in the morning, holding his robe and bowl, came to the place where the Buddha was, bowed his head to the Buddha's feet, and said to the Buddha: 'World-Honored One! Last night I dreamed that there was a Tathāgata (Thus Come One) sitting in a bodhimaṇḍa (place of enlightenment), and I immediately bowed to the feet of that World-Honored One. That Buddha World-Honored One stroked the top of my head with his golden right hand and said these words: 'Subhūti! You have not heard the Dharma (teachings) today, but you will hear it.' World-Honored One! What is this auspicious sign?' The Buddha said: 'Subhūti! This is an auspicious sign that good men and good women will hear rare and unprecedented Dharma.' Subhūti said to the Buddha: 'World-Honored One! I now wish to go to Rājagṛha' -------------------------------------------------------------------------------- 大城次第乞食。” 佛言：“须菩提！汝知是时。”
Chinese
世尊听已，时大德须菩提，即便入于王舍大城次第乞食，至异长者家，到已，在中门所默住乞食。 是时，家中有一女人，从内而出，端正第一盛色美妙，极为端严有大威德，以诸璎珞而自严饰，是诸珍宝互相掁触有妙音声。既至外已，语大德须菩提：“大德！何缘中门而立？” 须菩提言：“姊！我乞食故在门而住。” 女言：“大德须菩提！汝今故有乞食想耶？大德须菩提，犹故未知于食想耶？” 须菩提言：“姊！我知食想，而是身者，由父母不净之所聚集、饮食长养，是故不能离食而住。” 女言：“大德须菩提！汝今不证于无明灭，乃至证生老死灭耶？” 须菩提言：“姊！我证灭已。” 女言：“大德须菩提！灭中有身食长养耶？” 须菩提言：“姊！灭更无法。” 女言：“大德！若其灭已更无有法，大德须菩提云何而言身食长养？” 须菩提言：“姊！入灭定者除诸受想，起灭定已身有长养。” 女言：“大德须菩提！而是灭者有生灭耶？” 须菩提言：“姊！而是灭者，无生无灭是毕竟灭。” 女言：“大德须菩提！若其是灭毕竟灭者，云何养 现代汉语译本：‘挨家挨户地在王舍大城中乞食。’ 佛说：‘须菩提（Subhuti，佛陀的十大弟子之一，以解空第一著称）！你知道时机。’ 世尊听了之后，当时的大德须菩提，就进入王舍大城（Rajagrha，古印度摩揭陀国的首都）挨家挨户地乞食，来到一位长者家，到达后，就在中门处默默地站着乞食。 当时，家中有一位女子，从里面出来，容貌端正，是第一等的美丽，极其端庄美丽，有很大的威德，用各种璎珞（各种珠宝饰品）装饰自己，那些珍宝互相碰撞发出美妙的声音。到外面后，对大德须菩提说：‘大德！什么缘故站在中门这里？’ 须菩提说：‘姊妹！我因为乞食的缘故站在门这里。’ 女子说：‘大德须菩提！你现在还有乞食的想法吗？大德须菩提，你还是不知道于食想吗？’ 须菩提说：‘姊妹！我知道食想，而这个身体，是由父母不净之物所聚集、饮食长养的，所以不能离开食物而住。’ 女子说：‘大德须菩提！你现在没有证悟无明（Avidya，佛教中的根本烦恼，指对事物真相的无知）的灭尽，乃至证悟生老死（birth, aging, death）的灭尽吗？’ 须菩提说：‘姊妹！我证悟灭尽了。’ 女子说：‘大德须菩提！灭尽之中还有身体靠食物长养吗？’ 须菩提说：‘姊妹！灭尽中更没有法。’ 女子说：‘大德！如果灭尽后更没有法，大德须菩提为什么说身体靠食物长养？’ 须菩提说：‘姊妹！入灭尽定（Nirodha-samapatti，一种甚深的禅定状态，断绝一切心识活动）的人，去除各种感受和想法，从灭尽定出来后身体才有长养。’ 女子说：‘大德须菩提！这个灭尽有生灭吗？’ 须菩提说：‘姊妹！这个灭尽，没有生没有灭，是毕竟灭。’ 女子说：‘大德须菩提！如果这个灭尽是毕竟灭，怎么养
English
English version: ‘Go from house to house to beg for food in the great city.’ The Buddha said: ‘Subhuti (one of the Buddha's ten great disciples, known for understanding emptiness)! You know the time.’ Having heard the World Honored One, the virtuous Subhuti then entered the great city of Rajagrha (the capital of the ancient Indian kingdom of Magadha) to beg for food from house to house. He arrived at the house of a certain elder, and upon arriving, he stood silently begging for food at the middle gate. At that time, there was a woman in the house who came out from within. She was of upright appearance, of the first rank of beauty, extremely dignified and beautiful, possessing great power and virtue, adorned with various necklaces (various jeweled ornaments), and these precious jewels made wonderful sounds as they touched each other. Having come outside, she said to the virtuous Subhuti: ‘Virtuous one! What is the reason for standing here at the middle gate?’ Subhuti said: ‘Sister! I stand here at the gate because I am begging for food.’ The woman said: ‘Virtuous Subhuti! Do you still have the thought of begging for food? Virtuous Subhuti, do you still not know about the thought of food?’ Subhuti said: ‘Sister! I know the thought of food, and this body is gathered from the impure substances of parents and nourished by food and drink, therefore it cannot live without food.’ The woman said: ‘Virtuous Subhuti! Have you not yet realized the cessation of ignorance (Avidya, fundamental ignorance in Buddhism), and even the cessation of birth, aging, and death (birth, aging, death)?’ Subhuti said: ‘Sister! I have realized cessation.’ The woman said: ‘Virtuous Subhuti! Is there nourishment of the body by food in cessation?’ Subhuti said: ‘Sister! There is no dharma (law, principle, phenomenon) in cessation.’ The woman said: ‘Virtuous one! If there is no dharma after cessation, why does virtuous Subhuti say that the body is nourished by food?’ Subhuti said: ‘Sister! One who enters Nirodha-samapatti (a deep state of meditative absorption where all mental activity ceases) removes all sensations and thoughts, and the body is nourished after arising from Nirodha-samapatti.’ The woman said: ‘Virtuous Subhuti! Does this cessation have arising and ceasing?’ Subhuti said: ‘Sister! This cessation has no arising and no ceasing; it is ultimate cessation.’ The woman said: ‘Virtuous Subhuti! If this cessation is ultimate cessation, how is it nourished -------------------------------------------------------------------------------- 身？”
Chinese
须菩提言：“姊！世尊声闻游行乞食长养身故。” 女言：“大德须菩提！世尊说汝行无诤第一。” 须菩提言：“姊！如汝所言。” 女言：“大德须菩提！无诤者有行非行耶？” 须菩提言：“姊！是无诤者无行非行。” 女言：“大德须菩提！何故乞食？” 须菩提言：“姊！我乞食者，不为长身而行乞食，为羸命故、除诸受故，我行乞食。” 女言：“大德须菩提！汝今故为诸受牵耶？” 须菩提言：“我今不为诸受所牵，以除受故我行乞食。” 女言：“大德须菩提！所行无诤差互不等，何以故？行于无诤无有受苦，而是无诤非身心相应，而是无诤不生乐非乐，而是无诤不生诤讼。大德须菩提！世尊说汝行无诤第一，何因缘故无诤说无诤？” 须菩提言：“姊！无诤者，无诸境界离于欲尘。” 女言：“大德须菩提！而是无诤能离欲耶？” 须菩提言：“姊！是无诤者，不能离欲。” 女言：“大德须菩提！何因缘故？汝说无诤能离欲尘？” 须菩提言：“姊！以言说故，名为无诤。” 女言：“大德须菩提！夫无诤者宁可说耶？” 须菩提言：“姊！是无诤者不可言说。” 现代汉语译本： ‘身？’ 须菩提（Subhuti，佛陀的弟子）说：‘姊妹！世尊（释迦牟尼佛）的声闻（Sravaka，听闻佛法者）弟子们通过乞食来滋养身体。’ 女子说：‘大德须菩提！世尊说您在修行无诤（non-contention）方面是第一。’ 须菩提说：‘姊妹！正如您所说。’ 女子说：‘大德须菩提！修行无诤的人，是有作为还是无作为呢？’ 须菩提说：‘姊妹！修行无诤的人，是无作为也非无作为。’ 女子说：‘大德须菩提！那为何还要乞食呢？’ 须菩提说：‘姊妹！我乞食，不是为了滋养身体而乞食，而是为了维持生命、去除各种感受而乞食。’ 女子说：‘大德须菩提！您现在还被各种感受所牵引吗？’ 须菩提说：‘我现在不被各种感受所牵引，为了去除感受所以我才乞食。’ 女子说：‘大德须菩提！您所修行的无诤，前后并不一致，这是为什么呢？修行无诤的人，不应该有痛苦的感受，而且无诤的状态不应该与身心相应，无诤的状态不应该产生快乐或不快乐的感受，无诤的状态不应该产生争讼。大德须菩提！世尊说您在修行无诤方面是第一，是基于什么原因，无诤才能被称为无诤呢？’ 须菩提说：‘姊妹！无诤，就是没有任何境界，远离欲望和尘埃。’ 女子说：‘大德须菩提！那么无诤能够脱离欲望吗？’ 须菩提说：‘姊妹！无诤不能脱离欲望。’ 女子说：‘大德须菩提！基于什么原因？您说无诤能够脱离欲望和尘埃？’ 须菩提说：‘姊妹！因为言语的表达，才称之为无诤。’ 女子说：‘大德须菩提！那么无诤是可以被言说的吗？’ 须菩提说：‘姊妹！无诤是不可言说的。’
English
English version: ‘Body?’ Subhuti (Subhuti, a disciple of the Buddha) said, ‘Sister! The Sravakas (Sravaka, listeners of the Dharma) disciples of the World Honored One (Sakyamuni Buddha) nourish their bodies through begging for food.’ The woman said, ‘Venerable Subhuti! The World Honored One said that you are the foremost in practicing non-contention.’ Subhuti said, ‘Sister! As you say.’ The woman said, ‘Venerable Subhuti! Does one who practices non-contention have action or non-action?’ Subhuti said, ‘Sister! One who practices non-contention has neither action nor non-action.’ The woman said, ‘Venerable Subhuti! Why then do you beg for food?’ Subhuti said, ‘Sister! I beg for food not to nourish my body, but to sustain my life and to eliminate all feelings.’ The woman said, ‘Venerable Subhuti! Are you still牵引 by various feelings?’ Subhuti said, ‘I am not 牵引 by various feelings; I beg for food to eliminate feelings.’ The woman said, ‘Venerable Subhuti! Your practice of non-contention is inconsistent. Why is that? One who practices non-contention should not have painful feelings, and the state of non-contention should not be associated with body and mind. The state of non-contention should not produce feelings of pleasure or displeasure, and the state of non-contention should not produce disputes. Venerable Subhuti! The World Honored One said that you are the foremost in practicing non-contention. Based on what reason can non-contention be called non-contention?’ Subhuti said, ‘Sister! Non-contention means having no realms and being free from desires and defilements.’ The woman said, ‘Venerable Subhuti! Then can non-contention detach from desires?’ Subhuti said, ‘Sister! Non-contention cannot detach from desires.’ The woman said, ‘Venerable Subhuti! Based on what reason do you say that non-contention can detach from desires and defilements?’ Subhuti said, ‘Sister! Because of verbal expression, it is called non-contention.’ The woman said, ‘Venerable Subhuti! Then can non-contention be spoken of?’ Subhuti said, ‘Sister! Non-contention is unspeakable.’ --------------------------------------------------------------------------------