Chinese
大正藏第 14 册 No. 0567 佛说梵志女首意经 No. 567 [No. 568] 佛说梵志女首意经 西晋月氏三藏竺法护译 闻如是： 一时，佛游波罗奈鹿苑仙人所止处而转法轮，与大比丘众五百人，无数菩萨俱，诸异佛国各各来会。 尔时世尊，晨旦整服，持钵入城而福一切。贤者阿难侍如常仪，大圣则入波罗奈大城，普次街里向梵志门。 梵志有女名曰首意，遥见佛身端正殊妙威神巍巍，其心静然诸根寂定，建上玄默第一澹泊，无有衰入恐惧永除。其意清净而无垢秽如大渊澄，紫磨金色晃如宝山，若盛天树华实繁茂，有三十二大人之相庄严其身，八十种好遍布其体。昱如大殿而有宝柱，如须弥山峻峙显特，如月盛满众星中明，如日出光晃耀晖赫，无所不照。 女见佛来住于门外，心怀踊跃回入设座，还诣佛所，稽首佛足下，长跪白言：“善来！安住，愿降圣尊屈神临眄。”佛垂慈愍入馆就座。 首意悦豫，重稽首，而取小榻于佛前坐，进而启曰：“唯，天中天！曾闻如来游波罗奈仙士鹿苑，为沙门、梵志、梵天、龙神，诸魔世人群生之畴，转无上轮兴显正法。” 佛告梵女：“如是！如是！诚如所云，吾游斯国转无 现代汉语译本： 《佛说梵志女首意经》 西晋月氏三藏竺法护译 我听闻是这样的： 一时，佛陀在波罗奈（Bārāṇasī，古印度城市名，今瓦拉纳西）鹿野苑（Mrigadāva，位于波罗奈附近的森林，释迦牟尼成道后初次说法之处）说法，与五百位大比丘众，以及无数菩萨在一起，各方佛国的菩萨都来集会。 当时，世尊清晨整理好衣服，拿着钵进入城中为一切众生赐福。贤者阿难（Ānanda，释迦牟尼的十大弟子之一，以记忆力超群著称）像往常一样侍奉在侧，佛陀进入波罗奈大城，依次走过街巷，来到一位梵志（Brāhmaṇa，古印度婆罗门种姓的人）的家门前。 这位梵志有个女儿，名叫首意（Śreṣṭhi，意为‘最胜’或‘ श्रेष्ठिन्’，指富有的商人或贵族之女），她远远地看见佛陀的身体端正殊妙，威神巍峨，内心平静，诸根寂定，建立了至高玄妙的境界，达到第一等的澹泊，没有衰老和死亡的恐惧。她的心意清净没有垢秽，像深渊一样澄澈，紫磨金色的光芒像宝山一样闪耀，像茂盛的天树一样华实繁茂，有三十二种大丈夫相（Lakṣaṇa，佛陀或伟大人物所具有的三十二种特殊体貌特征）庄严其身，八十种随形好（Anuvyañjana，佛陀或伟大人物所具有的八十种较小的美好特征）遍布全身。佛陀的光辉像有宝柱的大殿一样，像须弥山（Sumeru，佛教宇宙观中的中心山）一样高耸显特，像满月一样在众星中明亮，像太阳升起一样光芒四射，照耀一切。 首意看见佛陀来到门外，心中充满喜悦，回到家中设置座位，然后来到佛陀面前，顶礼佛足，长跪说道：‘欢迎！请安住，愿圣尊您屈尊降临。’佛陀慈悲地进入屋内就座。 首意喜悦，再次顶礼，在佛陀面前取了一个小榻坐下，然后说道：‘天中之天！我曾听闻如来在波罗奈仙人鹿野苑，为沙门（Śrāmaṇa，指佛教或其他宗教的修行者）、梵志、梵天（Brahmā，印度教的创造神）、龙神（Nāga，印度神话中的蛇神），以及诸魔和世间众生，转动无上法轮，弘扬正法。’ 佛陀告诉梵女：‘是的！是的！正如你所说，我游历这个国家，转动无上法轮。’
English
English version: The Sutra of Śreṣṭhi (Chief Woman) Spoken by the Buddha Translated by Dharmarakṣa, a Tripiṭaka Master from Yuezhi of the Western Jin Dynasty Thus have I heard: At one time, the Buddha was dwelling in the Deer Park (Mrigadāva) at Bārāṇasī, where he turned the Dharma wheel, accompanied by a great assembly of five hundred Bhikṣus (monks), and countless Bodhisattvas. Bodhisattvas from various Buddha-lands gathered there. At that time, the World-Honored One, in the early morning, arranged his robes, held his bowl, and entered the city to bestow blessings upon all. The worthy Ānanda attended him as was his custom. The Great Sage then entered the great city of Bārāṇasī, proceeding through the streets and lanes towards the gate of a Brāhmaṇa (priest). The Brāhmaṇa had a daughter named Śreṣṭhi (Chief Woman). From afar, she saw the Buddha's body, which was upright, supremely wonderful, and majestic. Her mind became serene, her senses stilled, establishing the highest, most profound silence, the foremost tranquility, without decline or the fear of entering into death, forever removed. Her intention was pure and without defilement, like a great, clear abyss. His body shone with the color of purple-gold, radiant like a jeweled mountain, like a flourishing heavenly tree abundant with flowers and fruits. He was adorned with the thirty-two major marks (Lakṣaṇa) of a great man, and the eighty minor marks (Anuvyañjana) pervaded his body. He shone like a great palace with jeweled pillars, towering and prominent like Mount Sumeru (the central mountain in Buddhist cosmology), bright among the stars like the full moon, radiant and dazzling like the rising sun, illuminating all without exception. Seeing the Buddha coming to the gate, the woman's heart leaped with joy. She returned inside to prepare a seat, then went back to the Buddha, bowed at his feet, knelt, and said, 'Welcome! Please abide here. May the Holy One condescend to grace us with your presence.' The Buddha, with compassion, entered the house and took his seat. Śreṣṭhi, filled with joy, bowed again, took a small seat, and sat before the Buddha. She then inquired, 'O, Supreme Among Humans! I have heard that the Tathāgata (Buddha) is dwelling in the Deer Park of the Immortals at Bārāṇasī, turning the unsurpassed wheel of Dharma and revealing the true Dharma for Śrāmaṇas (ascetics), Brāhmaṇas, Brahmās (creator god), Nāgas (serpent deities), all demons, and the multitudes of sentient beings.' The Buddha told the Brāhmaṇa woman, 'So it is! So it is! Truly as you say, I am dwelling in this country, turning the unsurpassed wheel of Dharma.' -------------------------------------------------------------------------------- 上轮，为诸未闻宣现正法，不以非法。” 首意问佛：“何谓如来所转法轮？”
Chinese
世尊告女：“以十二事缘起之法而转法轮。” 首意白佛：“重加大恩为我分别，广说十二缘起之法，法轮所归令识义趣。” 佛言：“谛听！善思念之，吾当为汝解散其义。”梵女首意，受教而听。 佛告女曰：“若计有我便有终始，起于不起，从痴因缘则便有行，从行因缘则便有识，从识因缘则有名色，从名色因缘则有六入，从六入因缘则便更习，从更习因缘则便有痛，从痛因缘则便有爱，从爱因缘则便有受，从受因缘则便有有，从有因缘则便致生，从生因缘致老病死，勤苦愁恼，大患集会。 “如是，女！痴灭，识、行、名色，六入、更习，痛、爱、受、有、生老病死灭，勤苦愁恼大患尽除。汝欲知吾以是法故，于波罗奈仙士鹿苑，为诸沙门、梵志、梵天、龙神、诸魔世人而转法轮，解十二因缘，若受奉行，因可得度。” 首意问佛：“唯，天中天，法宁有内、有外乎？” 告女曰：“不也！” 女又问曰：“法宁有住无明号乎？” 答曰：“不也！” 女又问曰：“宁有兴明、有除灭乎？” 答曰：“不也！” 女又问曰：“其明达者宁有形 现代汉语译本：‘在上一次，为了那些尚未听闻佛法的人宣讲显现正法，而不是用非法的方式。’ 首意（梵女名）问佛：‘什么是如来所转的法轮？’ 世尊告诉首意：‘以十二缘起之法来转法轮。’ 首意对佛说：‘请您再次施予大恩，为我详细分别解说，广泛地讲述这十二缘起之法，使我了解法轮所归的意义和旨趣。’ 佛说：‘仔细听！好好地思考，我会为你解释其中的含义。’梵女首意，接受教诲并认真听讲。 佛告诉首意：‘如果执着于有“我”的存在，就会有终结和开始。从无知（痴）的因缘出发，就会产生行为（行）；从行为（行）的因缘出发，就会产生意识（识）；从意识（识）的因缘出发，就会产生名色（名色）；从名色（名色）的因缘出发，就会产生六入（六入）；从六入（六入）的因缘出发，就会产生触（更习）；从触（更习）的因缘出发，就会产生感受（痛）；从感受（痛）的因缘出发，就会产生爱（爱）；从爱（爱）的因缘出发，就会产生取（受）；从取（受）的因缘出发，就会产生有（有）；从有（有）的因缘出发，就会导致生（生）；从生（生）的因缘出发，就会导致衰老、疾病和死亡（老病死），以及勤劳的痛苦、忧愁和烦恼，这些巨大的苦难。’ ‘像这样，首意！当无知（痴）灭除时，意识（识）、行为（行）、名色（名色）、六入（六入）、触（更习）、感受（痛）、爱（爱）、取（受）、有（有）、生（生）、衰老、疾病和死亡（老病死）都会灭除，勤劳的痛苦、忧愁和烦恼这些巨大的苦难都会完全消除。你想知道吗？我就是因为这个法，在波罗奈（Varanasi）仙人居住的鹿野苑（Sarnath），为那些沙门（Shramana，出家修行者）、梵志（Brahmana，婆罗门教修行者）、梵天（Brahma，天神）、龙神（Naga，龙族神祇）、诸魔（Mara，恶魔）和世人转法轮，讲解十二因缘，如果接受并奉行，就能因此而得度。’ 首意问佛：‘是的，天中天（对佛的尊称），佛法有内外之分吗？’ 佛告诉首意：‘不是的！’ 首意又问：‘佛法有停留在无明（Avidya，对事物真相的迷惑）的状态吗？’ 佛回答：‘不是的！’ 首意又问：‘佛法有兴起光明，有消除灭亡吗？’ 佛回答：‘不是的！’ 首意又问：‘那些明达的人有形体吗？’
English
English version: 'In the previous round, the Tathagata expounded and revealed the true Dharma to those who had not yet heard it, not through unlawful means.' Shouyi (name of a Brahma maiden) asked the Buddha: 'What is the Dharma wheel turned by the Tathagata?' The World Honored One told Shouyi: 'The Dharma wheel is turned by the law of the twelve links of dependent origination.' Shouyi said to the Buddha: 'Please bestow great kindness again and explain in detail, extensively expounding the law of the twelve links of dependent origination, so that I may understand the meaning and purpose to which the Dharma wheel leads.' The Buddha said: 'Listen carefully! Think well, and I will explain its meaning to you.' The Brahma maiden Shouyi, received the teaching and listened attentively. The Buddha told Shouyi: 'If one clings to the existence of a “self”, there will be an end and a beginning. Arising from the condition of ignorance (Avidya), there will be action (Samskara); from the condition of action (Samskara), there will be consciousness (Vijnana); from the condition of consciousness (Vijnana), there will be name and form (Namarupa); from the condition of name and form (Namarupa), there will be the six entrances (Shadayatana); from the condition of the six entrances (Shadayatana), there will be contact (Sparsha); from the condition of contact (Sparsha), there will be feeling (Vedana); from the condition of feeling (Vedana), there will be craving (Trishna); from the condition of craving (Trishna), there will be grasping (Upadana); from the condition of grasping (Upadana), there will be becoming (Bhava); from the condition of becoming (Bhava), there will be birth (Jati); from the condition of birth (Jati), there will be old age, sickness, and death (Jaramarana), as well as the toil of suffering, sorrow, and vexation, these great afflictions.' 'Thus, Shouyi! When ignorance (Avidya) is extinguished, consciousness (Vijnana), action (Samskara), name and form (Namarupa), the six entrances (Shadayatana), contact (Sparsha), feeling (Vedana), craving (Trishna), grasping (Upadana), becoming (Bhava), birth (Jati), old age, sickness, and death (Jaramarana) will all be extinguished, and the toil of suffering, sorrow, and vexation, these great afflictions, will be completely eliminated. Do you want to know? It is because of this Dharma that I, in the Deer Park (Sarnath) where the immortals dwell in Varanasi, turned the Dharma wheel for the Shramanas (Shramana, wandering ascetics), Brahmanas (Brahmana, Brahmin ascetics), Brahmas (Brahma, deities), Nagas (Naga, serpent deities), Maras (Mara, demons), and the people of the world, explaining the twelve links of dependent origination. If one accepts and practices it, one can be liberated thereby.' Shouyi asked the Buddha: 'Yes, O Lord of Gods (an epithet for the Buddha), does the Dharma have an inner and an outer aspect?' The Buddha told Shouyi: 'No!' Shouyi asked again: 'Does the Dharma abide in a state of ignorance (Avidya, delusion about the true nature of things)?' The Buddha replied: 'No!' Shouyi asked again: 'Does the Dharma have arising of light and elimination of extinction?' The Buddha replied: 'No!' Shouyi asked again: 'Do those who are enlightened have form?' -------------------------------------------------------------------------------- 貌乎？”答曰：“不也！”
Chinese
女又问曰：“以何因缘而致是身？以无有痴何从致生？兴心慢意因成其行，何谓因缘而得合成？”又曰：“唯，大圣！如树无根，何因忽生茎节枝叶华实？如是，世尊！计其无明无有形像，假使因缘从无哲起而致憍慢，何谓无哲之原而致于行？何从致是众恼集会？” 佛告女：“欲知诸相，本悉清净，亦复如是。诸法之法，法不知法，愚冥凡夫不闻罪福而造凶危，因从凶危则有终始，因终始则有苦乐。计晓于彼，亦无作罪，亦无福者，亦复无有进退终始，亦复无有遭苦遇乐。” 佛告首意：“汝欲知之，譬如幻士化作所化，其化人者，亦不想念言：‘我是化。’彼之幻士，或以实为虚，或以虚为实，悉是欺诈愚伪之法。计斯幻士及所化人，有所化者亦无所化，彼亦空虚诳惑迷妄痴騃之法。于汝意云何？其幻化者，岂复有内而有外乎？” 答曰：“不也！天中天！” “于汝意云何？幻无住岂有我名乎？” 答曰：“不也！天中天！” “于汝意云何？其幻化者，岂有到后世复来者乎？” 答曰：“不也！天中天！” “于汝意云何？其幻者岂有所起有所灭乎？” 答曰：“不也！天中天！” “于汝意云何？其幻化 现代汉语译本： 女子问道：‘是像貌吗？’回答说：‘不是的！’ 女子又问：‘以什么因缘而导致这个身体？如果没有愚痴，又从何处产生？兴起傲慢的心意，因而形成行为，这又是什么因缘而能够合成的呢？’又说：‘是的，大圣！就像树没有根，又因何忽然生出茎、节、枝、叶、花、果？像这样，世尊！推究那无明（avidyā，佛教术语，指对事物真相的无知）没有形像，即使因缘从无知而起，以至于产生骄慢，那么这无知的根源又是什么，以至于产生行为？又从何处产生这些众多的烦恼呢？’ 佛告诉女子：‘想要了解诸相（lakṣaṇa，佛教术语，指事物的特征），其本质都是清净的，也是如此。诸法的法性，法性本身并不知道法性，愚昧无知的凡夫不了解罪与福，因而造作凶险的行为，因为有凶险的行为，所以有终结和开始，因为有终结和开始，所以有苦和乐。如果能够明白这些，那么既没有作罪的人，也没有享福的人，也没有前进、后退、终结、开始，也没有遭遇痛苦和快乐。’ 佛告诉首意（Śūnyatā，空性）：‘你想要了解这个道理，譬如幻术师变幻出所变之物，那被变幻出来的人，也不会想念说：“我是被变幻出来的。”那幻术师，或者把真实的当作虚假的，或者把虚假的当作真实的，这些都是欺骗、虚伪的方法。推究这幻术师和被变幻出来的人，有所变幻的也没有什么可变幻的，那也是空虚、欺骗、迷惑、虚妄、愚痴的方法。你认为怎么样？那幻化之物，难道有内在和外在的区别吗？’ 回答说：‘不是的！天中天（devātideva，佛的尊称）！’ ‘你认为怎么样？幻化没有住处，难道有我的名字吗？’ 回答说：‘不是的！天中天！’ ‘你认为怎么样？那幻化之物，难道有到后世又回来的吗？’ 回答说：‘不是的！天中天！’ ‘你认为怎么样？那幻化之物，难道有所产生和有所灭亡吗？’ 回答说：‘不是的！天中天！’ ‘你认为怎么样？那幻化之物