Chinese
大正藏第 14 册 No. 0568 有德女所问大乘经 No. 568 [No. 567] 有德女所问大乘经 唐南天竺国三藏菩提流志奉诏译 如是我闻： 一时，佛在波罗奈国仙人住处施鹿林中，与大比丘众五百人，及无量诸菩萨摩诃萨众俱。 尔时，世尊食时着衣持钵，共阿逸多菩萨摩诃萨，入波罗奈大城乞食，于其城中次第行乞，至有德婆罗门女家。 时有德女，遥见如来色相端严诸根寂静，其心恬旷最上无比，威仪顾视审谛闲详，譬如龙王有大威德，如真金柱嶷然安固，如清净池皎无秽浊，欣戚不动如第四禅，身放光明内外融彻。 时有德女，见如是相，心生净信，来诣佛所，顶礼如来，及阿逸多菩萨摩诃萨足，曲躬恭敬，合掌向佛，而作是言：“善来！世尊！善来！善逝！我于今者欲问所疑，惟愿垂哀暂时住此。” 于时世尊，默然受请，敷座而坐，阿逸多菩萨摩诃萨，亦随佛坐。 尔时，有德婆罗门女心生欢喜，益加恭敬，即白佛言：“世尊！我闻如来于波罗奈仙人住处施鹿林中，转妙法轮，未知世尊所转法轮说于何法？” 佛告之言：“有德女！我转法轮，说无明缘行，行缘识，识缘名色，名色缘六处，六处 现代汉语译本 《有德女所问大乘经》 唐朝南印度三藏菩提流志奉旨翻译 我是这样听说的： 一时，佛陀在波罗奈国仙人居住的施鹿林中，与五百位大比丘以及无量诸菩萨摩诃萨在一起。 当时，世尊在进食的时候，穿着法衣，拿着钵，与阿逸多（Ajita）菩萨摩诃萨一起进入波罗奈大城乞食，在城中依次乞食，来到有德婆罗门女的家。 当时，有德女远远地看见如来色相端庄，诸根寂静，内心恬静开阔，最上无比，威仪举止审慎安详，譬如龙王具有大威德，如真金柱般高大坚固，如清净的池水般清澈无染，欣喜和忧愁都不能动摇，如同达到第四禅的境界，身上放出光明，内外通透明彻。 当时，有德女见到这样的相，心中生起清净的信心，来到佛陀处，顶礼如来以及阿逸多菩萨摩诃萨的足，弯腰恭敬，合掌向佛，说道：‘善来！世尊！善来！善逝！我现在想要请问一些疑惑，希望您能慈悲暂时停留在此。’ 这时，世尊默然接受邀请，铺设座位坐下，阿逸多菩萨摩诃萨也跟随佛陀坐下。 当时，有德婆罗门女心中生起欢喜，更加恭敬，于是对佛陀说：‘世尊！我听说如来在波罗奈仙人居住的施鹿林中，转妙法轮，不知道世尊所转的法轮说的是什么法？’ 佛陀告诉她说：‘有德女！我转法轮，说的是无明缘行，行缘识，识缘名色，名色缘六处，六处
English
English version The Mahāyāna Sūtra Questioned by the Virtuous Woman Translated by Tripiṭaka Bodhiruci from South India of the Tang Dynasty under Imperial Order Thus have I heard: At one time, the Buddha was in the Deer Park at the hermitage of the immortals in the country of Varanasi, together with five hundred great Bhikṣus and immeasurable Bodhisattva-mahāsattvas. At that time, the World-Honored One, during mealtime, put on his robes and carried his bowl, and together with Ajita (Invincible) Bodhisattva-mahāsattva, entered the great city of Varanasi to beg for food. In that city, he went from house to house begging, and arrived at the home of the virtuous Brahmin woman. At that time, the virtuous woman saw from afar the Tathāgata's dignified appearance, his senses tranquil, his mind peaceful and expansive, supremely incomparable, his demeanor and gaze deliberate and composed, like a Dragon King with great power and virtue, like a true golden pillar standing firm and secure, like a clear and pure pond without defilement or turbidity, unmoved by joy or sorrow like the Fourth Dhyana, his body emitting light, both inside and outside completely transparent. At that time, the virtuous woman, seeing such a form, gave rise to pure faith in her heart, came to the Buddha's place, prostrated at the feet of the Tathāgata and Ajita Bodhisattva-mahāsattva, bowed respectfully, joined her palms towards the Buddha, and said: 'Welcome! World-Honored One! Welcome! Well-Gone One! I now wish to ask about some doubts, I only hope you will be compassionate and stay here for a while.' At that time, the World-Honored One silently accepted the invitation, spread out a seat and sat down, and Ajita Bodhisattva-mahāsattva also sat down with the Buddha. At that time, the virtuous Brahmin woman felt joy in her heart, and became even more respectful. She then said to the Buddha: 'World-Honored One! I have heard that the Tathāgata in the Deer Park at the hermitage of the immortals in Varanasi, turned the wonderful Dharma wheel. I do not know what Dharma is spoken of in the Dharma wheel turned by the World-Honored One?' The Buddha told her: 'Virtuous woman! I turn the Dharma wheel, speaking of ignorance as the condition for action, action as the condition for consciousness, consciousness as the condition for name and form, name and form as the condition for the six sense bases, the six sense bases --------------------------------------------------------------------------------
Chinese
缘触，触缘受，受缘爱，爱缘取，取缘有，有缘生，生缘老死忧悲苦恼；无明灭则行灭，行灭则识灭，识灭则名色灭，名色灭则六处灭，六处灭则触灭，触灭则受灭，受灭则爱灭，爱灭则取灭，取灭则有灭，有灭则生灭，生灭则老死忧悲苦恼灭。有德女！此是如来于波罗奈仙人住处施鹿林中所转法轮，一切世间，若沙门、若婆罗门、若天魔梵，悉无有能如法转者。” 尔时，有德婆罗门女白佛言：“世尊！所言无明为内有耶？为外有乎？” 佛言：“不也。” 有德女言：“世尊！若于内外无有无明，云何得有无明缘行？复次，世尊！有他世法，而来至于今世以不？” 佛言：“不也。” 有德女复白佛言：“世尊！无明行相是实有耶？” 佛言：“不也。无明自性从于虚妄分别而生，非真实生，从颠倒生，非如理生。” 有德女复白佛言：“世尊！若如是者则无无明，云何得有诸行生起，于生死中受诸苦报？世尊！如树无根则无枝叶华果等物，如是无明无自性故，行等生起定不可得？” 佛言：“有德女！一切诸法皆毕竟空，凡愚迷倒不闻空义，设得闻之无智不了，由此具造种种诸业，既有众业诸有则生，于诸有中备受众苦；第一义谛无有诸业，亦无诸有而从业 现代汉语译本：缘于触而有受，缘于受而有爱，缘于爱而有取，缘于取而有有，缘于有而有生，缘于生而有老、死、忧、悲、苦、恼；无明（avidyā，对事物真相的迷惑）灭则行（saṃskāra，由无明产生的行为）灭，行灭则识（vijñāna，意识）灭，识灭则名色（nāmarūpa，精神和物质现象）灭，名色灭则六处（ṣaḍāyatana，感觉器官）灭，六处灭则触（sparśa，感官接触）灭，触灭则受（vedanā，感受）灭，受灭则爱（tṛṣṇā，渴爱）灭，爱灭则取（upādāna，执取）灭，取灭则有（bhava，存在）灭，有灭则生（jāti，出生）灭，生灭则老、死、忧、悲、苦、恼灭。有德女子！这是如来在波罗奈（Varanasi）仙人住处施鹿林（Mrigadava）中所转的法轮（dharma-cakra，佛法之轮），一切世间，无论是沙门（śrāmaṇa，出家修行者）、婆罗门（brāhmaṇa，祭司）、天、魔、梵（deva, māra, brahma，天神、恶魔、梵天），都没有能够如法转动的。 这时，有德的婆罗门女子问佛说：‘世尊！所说的无明是在内有呢？还是在外有呢？’ 佛说：‘不是的。’ 有德女子说：‘世尊！如果在内外都没有无明，怎么会有无明缘行呢？再者，世尊！有他世的法，而来至于今世吗？’ 佛说：‘不是的。’ 有德女子又问佛说：‘世尊！无明的行相是真实存在的吗？’ 佛说：‘不是的。无明的自性是从虚妄分别而生，不是真实生起，是从颠倒生起，不是如理生起。’ 有德女子又问佛说：‘世尊！如果这样，那就没有无明了，怎么会有诸行生起，在生死中承受各种苦报呢？世尊！如果树没有根，就没有枝叶花果等物，这样无明没有自性，行等生起一定不可能得到？’ 佛说：‘有德女子！一切诸法都是毕竟空（śūnyatā，空性），凡夫愚昧颠倒，不听闻空性的道理，即使听闻了也没有智慧去了解，因此造作种种诸业，既然有了众业，诸有就产生，在诸有中备受各种痛苦；第一义谛（paramārtha-satya，最高的真理）中没有诸业，也没有诸有，而是从业
English
English version: Conditioned by contact arises feeling; conditioned by feeling arises craving; conditioned by craving arises grasping; conditioned by grasping arises becoming; conditioned by becoming arises birth; conditioned by birth arises aging, death, sorrow, lamentation, pain, grief, and despair. With the cessation of ignorance, actions cease; with the cessation of actions, consciousness ceases; with the cessation of consciousness, name and form cease; with the cessation of name and form, the six sense bases cease; with the cessation of the six sense bases, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, grasping ceases; with the cessation of grasping, becoming ceases; with the cessation of becoming, birth ceases; with the cessation of birth, aging, death, sorrow, lamentation, pain, grief, and despair cease. O virtuous woman! This is the Dharma-wheel (dharma-cakra), which the Tathagata (如来，one who has thus come) set in motion at the Deer Park (Mrigadava), the abode of the seers in Varanasi (波罗奈，ancient city in India), and which no one in all the world, whether śrāmaṇa (沙门，wandering ascetics), brāhmaṇa (婆罗门，priests), deva (天，gods), māra (魔，demons), or brahma (梵，Brahma), is able to turn back in accordance with the Dharma.’ Then, the virtuous Brahmin woman said to the Buddha: ‘Venerable One! Does this ignorance (avidyā) exist internally or externally?’ The Buddha said: ‘No.’ The virtuous woman said: ‘Venerable One! If there is no ignorance either internally or externally, how can there be actions conditioned by ignorance? Furthermore, Venerable One! Is there a Dharma from another life that comes to this life?’ The Buddha said: ‘No.’ The virtuous woman again said to the Buddha: ‘Venerable One! Is the characteristic of ignorance truly existent?’ The Buddha said: ‘No. The nature of ignorance arises from false discrimination; it does not arise truly; it arises from delusion; it does not arise from right understanding.’ The virtuous woman again said to the Buddha: ‘Venerable One! If that is so, then there is no ignorance; how can actions arise, and how can one experience various painful retributions in saṃsāra (生死，cycle of death and rebirth)? Venerable One! Just as a tree without roots has no branches, leaves, flowers, or fruits, so too, since ignorance has no self-nature, the arising of actions and so on must be impossible to obtain?’ The Buddha said: ‘Virtuous woman! All dharmas are ultimately empty (śūnyatā). Foolish and deluded beings do not hear the meaning of emptiness; even if they hear it, they do not understand it due to their lack of wisdom. Therefore, they create various actions. Since there are many actions, various existences arise, and in those existences, they experience various sufferings. In the ultimate truth (paramārtha-satya), there are no actions, nor are there existences, but rather from actions -------------------------------------------------------------------------------- 生及以种种众苦恼事。
Chinese
“有德女！如来、应、正等觉，随顺世间，广为众生演说诸法，欲令悟解第一义故。有德女！第一义者，亦随世间而立名字。何以故？实义之中，能觉所觉一切皆悉不可得故。 “有德女！譬如诸佛化作于人，此所化人复更化作种种诸物，其所化人虚诳不实，所化之物亦无实事。此亦如是，所造诸业虚诳不实，从业有生亦无实事。” 尔时，有德女复白佛言：“世尊！如我解佛所说之义，今者如来所转法轮，是虚空法轮，性空法轮，出离法轮，通达法轮，不思议法轮，无能转者法轮，无等法轮，如实法轮，无生法轮，无自性法轮，无相法轮。世尊！如此法轮如来已转。”作是语已，即以两手捧栴檀香末，散佛足上，而作是言：“世尊！愿我以此善根之力，于当来世，能转如是种种法轮。” 尔时，世尊怡然微笑，从于口中放种种光，其光朗曜具含众色，遍至十方无量世界，一一世界靡不充满，还来佛所，右绕三匝，从佛顶入。 尔时，阿逸多菩萨摩诃萨白佛言：“世尊！如来今者有何因缘忽然微笑？如我意解，非无因缘。” 佛告之言：“阿逸多！汝见此婆罗门女，以手捧持栴檀香末散我足不？” 答言：“已见。” 佛言：“此女因今所 现代汉语译本：生以及种种众多的苦恼之事。 ‘有德女！如来、应、正等觉（Tathagata, Arhat, Samyak-sambuddha，佛的称号），顺应世间，广泛地为众生演说诸法，想要让他们领悟第一义谛的缘故。有德女！这第一义谛，也是顺应世间而建立名字的。为什么呢？因为在真实的意义之中，能觉知的主体和被觉知的客体，一切都是不可得的。’ ‘有德女！譬如诸佛变化出一个人，这被变化出来的人又变化出种种事物，他所变化出来的人是虚妄不真实的，所变化出来的事物也没有真实性。这也像这样，所造作的诸业是虚妄不真实的，从业而有生命产生也是没有真实性的。’ 当时，有德女又对佛说：‘世尊！如我理解佛所说的意义，现在如来所转的法轮，是虚空法轮，性空法轮，出离法轮，通达法轮，不可思议法轮，无能转者法轮，无等法轮，如实法轮，无生法轮，无自性法轮，无相法轮。世尊！这样的法轮如来已经转动了。’说完这些话后，她就用双手捧着栴檀（Chandana，一种香木）香末，散在佛的脚上，并且说道：‘世尊！愿我凭借这善根的力量，在未来的世间，能够转动像这样的种种法轮。’ 当时，世尊怡然地微笑，从口中放出种种光明，这些光明明亮而包含着各种颜色，遍及十方无量世界，每一个世界都充满着光明，然后又回到佛的处所，右绕三圈，从佛的头顶进入。 当时，阿逸多（Ajita，弥勒菩萨的别名）菩萨摩诃萨（Bodhisattva-Mahasattva，大菩萨）对佛说：‘世尊！如来今天因为什么因缘忽然微笑？依我理解，这一定不是没有原因的。’ 佛告诉他说：‘阿逸多！你看见这位婆罗门女，用手捧着栴檀香末散在我的脚上吗？’ 回答说：‘已经看见了。’ 佛说：‘这位女子因为今天所’
English
English version: birth and all kinds of sufferings and afflictions. 'Virtuous Daughter! The Tathagata (如来), Arhat (应), Samyak-sambuddha (正等觉), in accordance with the world, extensively expounds the various Dharmas for the sake of sentient beings, desiring to enable them to understand the supreme meaning. Virtuous Daughter! This supreme meaning also establishes names in accordance with the world. Why? Because in the true meaning, both the perceiver and the perceived are all unattainable.' 'Virtuous Daughter! For example, the Buddhas transform into a person, and this transformed person further transforms into various things. The transformed person is false and unreal, and the transformed things also have no reality. It is also like this: the various karmas created are false and unreal, and the birth from karma is also without reality.' At that time, the Virtuous Daughter again said to the Buddha: 'World Honored One! As I understand the meaning of what the Buddha has said, the Dharma wheel now turned by the Tathagata is the Dharma wheel of emptiness, the Dharma wheel of emptiness of nature, the Dharma wheel of liberation, the Dharma wheel of thorough understanding, the inconceivable Dharma wheel, the Dharma wheel that cannot be turned by anyone, the Dharma wheel without equal, the Dharma wheel of reality, the Dharma wheel of non-birth, the Dharma wheel of no self-nature, the Dharma wheel of no form. World Honored One! Such a Dharma wheel has already been turned by the Tathagata.' After saying these words, she held up sandalwood (Chandana, a type of fragrant wood) powder with both hands, scattered it on the Buddha's feet, and said: 'World Honored One! May I, by the power of this root of goodness, be able to turn such various Dharma wheels in the future world.' At that time, the World Honored One smiled gently, and emitted various kinds of light from his mouth. The light was bright and contained various colors, pervading the immeasurable worlds in the ten directions, filling each world, and then returned to the Buddha's place, circumambulating three times to the right, and entered from the Buddha's crown. At that time, the Bodhisattva-Mahasattva (菩萨摩诃萨, Great Bodhisattva) Ajita (阿逸多, another name for Maitreya Bodhisattva) said to the Buddha: 'World Honored One! For what reason does the Tathagata suddenly smile today? As I understand it, it is not without a cause.' The Buddha told him: 'Ajita! Did you see this Brahmin woman holding sandalwood powder in her hands and scattering it on my feet?' He replied: 'I have seen it.' The Buddha said: 'This woman, because of what she has done today,' --------------------------------------------------------------------------------