Chinese
种善根，当于八万四千亿劫不堕恶道，于六万四千诸佛所，以尊重心承事供养，听闻正法守护受持。彼佛在世及涅槃后，如是时间相续不绝，复令无量阿僧祇众生回向菩提，然后于此三千大千世界，光曜劫中而得成佛，号法光曜如来、应、正等觉，其佛住寿满足一劫，教化无量阿僧祇众生令得涅槃。” 尔时，阿逸多菩萨摩诃萨复白佛言：“世尊！此有德婆罗门女，曾于往世种何善根？” 佛言：“阿逸多！汝今当知，此有德女于过去世毗婆尸佛出现之时，已作女身，为求阿耨多罗三藐三菩提，解其身上所著璎珞，奉上彼佛而为供养。 “尸弃如来出现之时，于其佛所问甚深义，以妙衣服而为供养，在彼法中出家学道，修持梵行满足千年。 “毗叶浮佛出现之时，营办种种上好饮食，于半月中供养彼佛及声闻众，随意所须皆无乏少。 “俱留孙佛出现之时，以阿提目多迦华，散彼佛上以为供养，得受五戒护持无缺。 “拘那含牟尼佛出现之时，愿以种种饮食，衣服卧具汤药，及余供身所须之物，尽佛寿来恒为供养，于时彼佛于两月中受其饮食及革屣等供身之具。 “迦叶如来出现之时，复以金花散佛供养，如是所作，皆为求于阿耨多罗三藐三菩提。又作是言：‘愿我以此 现代汉语译本： 种下善根，将于八万四千亿劫中不堕入恶道，在六万四千位诸佛处，以尊重之心承事供养，听闻正法，守护受持。在那佛在世以及涅槃之后，这样的时间相续不断绝，又令无量阿僧祇（asaṃkhya）众生回向菩提（bodhi），然后在这三千大千世界，光曜劫中得以成佛，号为法光曜如来（Tathāgata）、应（Arhat）、正等觉（Samyak-saṃbuddha），那位佛的寿命满足一劫，教化无量阿僧祇（asaṃkhya）众生令得涅槃（nirvāṇa）。’ 当时，阿逸多（Ajita）菩萨摩诃萨（bodhisattva-mahāsattva）又对佛说：‘世尊！这位有德婆罗门（Brahmin）女，曾在往世种下什么善根？’ 佛说：‘阿逸多（Ajita）！你现在应当知道，这位有德女在过去世毗婆尸佛（Vipaśyin）出现之时，已经作了女身，为了求阿耨多罗三藐三菩提（anuttarā-samyak-saṃbodhi），解下她身上所佩戴的璎珞，奉献给那位佛作为供养。 尸弃（Śikhin）如来出现之时，在那位佛处请问甚深义理，用美妙的衣服作为供养，在那法中出家学道，修持梵行满足千年。 毗叶浮（Viśvabhū）佛出现之时，营办种种上好的饮食，在半个月中供养那位佛以及声闻（Śrāvaka）众，随意所需都没有缺少。 俱留孙（Krakucchanda）佛出现之时，用阿提目多迦（Atimuttaka）花，散在那位佛身上作为供养，得到受持五戒，守护没有缺失。 拘那含牟尼（Kanakamuni）佛出现之时，发愿用种种饮食、衣服、卧具、汤药，以及其余供养身体所需的物品，尽佛的寿命都恒常供养，当时那位佛在两个月中接受她的饮食以及革屣（鞋子）等供养身体的物品。 迦叶（Kāśyapa）如来出现之时，又用金花散佛供养，像这样所作的，都是为了求阿耨多罗三藐三菩提（anuttarā-samyak-saṃbodhi）。又这样说：‘愿我以此’
English
English version: 'By planting good roots, one will not fall into evil paths for eighty-four trillion kalpas (aeons), and in the presence of sixty-four thousand Buddhas, one will serve and make offerings with respect, listen to the True Dharma, and protect and uphold it. During the lifetime of that Buddha and after his nirvana (extinction), such time will continue without interruption, and one will also cause countless asankhya (innumerable) beings to dedicate themselves to bodhi (enlightenment), and then in this triple thousand great thousand world system, in the kalpa (aeon) of radiant light, one will attain Buddhahood, named Dharma Radiance Tathāgata (Thus Come One), Arhat (Worthy One), Samyak-saṃbuddha (Perfectly Enlightened One). That Buddha's lifespan will be a full kalpa (aeon), teaching countless asankhya (innumerable) beings to attain nirvana (extinction).' At that time, Ajita (Invincible) Bodhisattva-Mahasattva (Great Being Bodhisattva) again said to the Buddha: 'World Honored One! What good roots did this virtuous Brahmin (priest) woman plant in past lives?' The Buddha said: 'Ajita (Invincible)! You should know now that this virtuous woman, in a past life when Vipaśyin (the first of the seven Buddhas of Antiquity) Buddha appeared, had already taken a female body. In order to seek anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment), she untied the necklace she wore on her body and offered it to that Buddha as an offering. When Śikhin (the second of the seven Buddhas of Antiquity) Tathāgata (Thus Come One) appeared, she asked about profound meanings at that Buddha's place and made offerings with exquisite clothing. She left home to study the Way in that Dharma, cultivating pure conduct for a full thousand years. When Viśvabhū (the third of the seven Buddhas of Antiquity) Buddha appeared, she prepared various excellent foods and offered them to that Buddha and the Śrāvaka (Voice-Hearer) assembly for half a month, providing everything they needed without shortage. When Krakucchanda (the fourth of the seven Buddhas of Antiquity) Buddha appeared, she scattered Atimuttaka (a type of jasmine) flowers on that Buddha as an offering, and received and upheld the five precepts without deficiency. When Kanakamuni (the fifth of the seven Buddhas of Antiquity) Buddha appeared, she vowed to offer various foods, clothing, bedding, medicine, and other necessities for the body for the duration of the Buddha's life. At that time, that Buddha accepted her offerings of food and leather sandals and other necessities for the body for two months. When Kāśyapa (the sixth of the seven Buddhas of Antiquity) Tathāgata (Thus Come One) appeared, she again scattered golden flowers as an offering to the Buddha. All that she did was to seek anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment). She also said: 'May I, with this' --------------------------------------------------------------------------------
Chinese
供养善根，速得授阿耨多罗三藐三菩提记，若未得记，终不愿舍女人之身。’阿逸多！此有德婆罗门女，过去世中所种善根其事如是，此则是其最后所受女人之报。” 佛说此经已，阿逸多菩萨摩诃萨，及有德婆罗门女，一切世间天、人、阿修罗等，皆大欢喜，信受奉行。 有德女所问大乘经 现代汉语译本：'供养这些善根，是为了迅速得到阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）的授记，如果还没有得到授记，我终究不愿舍弃这女人的身体。' 阿逸多（Ajita，弥勒菩萨的名号）！这位有德婆罗门女，过去世中所种的善根就是这样，这则是她最后一次承受女人的果报。” 佛陀说完这部经后，阿逸多菩萨摩诃萨（Bodhisattva-Mahāsattva，大菩萨），以及有德婆罗门女，一切世间的天人（Deva，天神）、人、阿修罗（Asura，一种神道）等，都非常欢喜，信受奉行。 《有德女所问大乘经》
English
English version: 'I offer these roots of goodness so that I may quickly receive the prediction of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). If I have not yet received the prediction, I will never wish to relinquish this female body.' Ajita (Maitreya's name)! The roots of goodness planted by this virtuous Brahmin woman in past lives are like this; this is the last retribution she will receive as a woman. After the Buddha finished speaking this sutra, Ajita Bodhisattva-Mahāsattva (Great Bodhisattva), and the virtuous Brahmin woman, all the Devas (gods), humans, Asuras (a type of deity) and others in the world were overjoyed, believed, accepted, and practiced it. The Mahayana Sutra Questioned by the Virtuous Woman --------------------------------------------------------------------------------