Chinese
大正藏第 14 册 No. 0572 佛说长者法志妻经 No. 572 佛说长者法志妻经 失译人名今附凉录 闻如是： 一时，佛在舍卫国祇树给孤独园，与大比丘千二百五十、菩萨万人俱。 佛时清旦，着衣持钵入城分卫，比丘菩萨皆悉侍从。诸天龙神及香音神、无善之神、凤凰神、山神执乐神王，皆散华烧香，鼓诸音乐歌叹佛德，而说颂曰： “从无数亿劫， 积行难可量， 慈愍于众生， 使发大道行。 三界犹如化， 一切悉空无， 能晓了此慧， 度脱诸十方。 三十二相明， 姿好八十种， 口出万亿音， 功德自严容。 虽处现三界， 开示三道场， 三垢今已灭， 除于三世殃。 心如明月珠， 处欲无所著， 等行离爱憎， 一切无适莫。” 于是，人民闻歌颂佛德，一国集会观佛行来，举动进止法则安徐，威容之颜犹星中月、如日初出，普照天下无所挂碍。譬如梵王处诸天中，如天帝释处忉利宫诸天中尊，犹须弥山现于大海，四域之中安不可动，欢喜踊跃叉手归命。佛至长者法志门外，进到中合，放大光明皆照十方。 时长者妻严庄床座，文饰身形众宝璎珞，服栴檀香面彩颜貌， 现代汉语译本 No. 572 佛说长者法志妻经 佚名译者，现附于凉录 我（阿难）是这样听说的： 一时，佛陀在舍卫国（Śrāvastī）的祇树给孤独园（Jetavana-anāthapindika-ārāma），与一千二百五十位大比丘（bhikkhu）和一万位菩萨（bodhisattva）在一起。 当时，佛陀清晨穿好衣服，拿着钵进入舍卫城乞食，所有比丘和菩萨都侍奉跟随。诸天（deva）、龙神（nāga）以及香音神（Gandharva）、无善之神、凤凰神、山神和执乐神王，都散花烧香，演奏各种音乐歌颂佛陀的功德，并说了以下偈颂： ‘从无数亿劫以来，积累的修行难以衡量，慈悲怜悯一切众生，使他们发起追求大道的心。三界（trailokya）犹如幻化，一切都是空无自性，能够明白这个道理，就能度脱十方世界的众生。具有三十二种殊胜之相（lakṣaṇa），八十种随形好（anuvyañjana），口中发出万亿种声音，功德自然庄严容貌。虽然显现在三界之中，却开示了三个道场，三毒（贪嗔痴）如今已经灭尽，消除了过去、现在、未来三世的灾殃。心如明月宝珠，处于欲望之中却没有任何执着，平等对待一切众生，远离爱憎，对一切众生没有亲疏之分。’ 这时，人们听到歌颂佛陀功德的声音，全国上下都瞻仰佛陀的行来，佛陀的举止进退都安详缓慢，威严的容貌如同星中的月亮、如同初升的太阳，普照天下没有阻碍。譬如梵王（Brahmā）处于诸天之中，如天帝释（Śakra devānām Indra）处于忉利宫（Trāyastriṃśa）诸天中最为尊贵，犹如须弥山（Sumeru）显现在大海之中，在四域之中安稳不可动摇，人们欢喜踊跃，合掌归命。佛陀来到长者（kulapati）法志（Dharma-mati）的门外，进入到房屋的中央，放出大光明照亮十方。 当时，长者法志的妻子正在庄严地布置床座，用各种珠宝璎珞装饰自己的身体，涂抹着栴檀香（Santalum album），脸色红润。
English
English version No. 572 The Sutra Spoken by the Buddha on the Wife of the Elder Dharma-mati Name of the translator lost, now appended to the Liang Record Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park in Śrāvastī (舍卫国), together with twelve hundred and fifty great bhikkhus (比丘) and ten thousand bodhisattvas (菩萨). At that time, the Buddha, early in the morning, put on his robes and, holding his bowl, entered the city of Śrāvastī to beg for food. All the bhikkhus and bodhisattvas attended and followed him. The devas (天), nāgas (龙神), Gandharvas (香音神), the gods of no-goodness, the phoenix gods, the mountain gods, and the music-holding god-kings all scattered flowers and burned incense, playing various musical instruments to sing the praises of the Buddha's virtues, and spoke the following verses: ‘From countless billions of kalpas (劫), the accumulated practices are immeasurable, with compassion for all living beings, causing them to aspire to the path of the Great Vehicle. The three realms (三界) are like illusions, everything is empty and without inherent nature, being able to understand this wisdom, one can liberate all beings in the ten directions. Possessing the thirty-two major marks (三十二相), and the eighty minor marks (八十种随形好), from his mouth emanate billions of sounds, merit and virtue naturally adorn his countenance. Although appearing in the three realms, he reveals the three bodhimaṇḍas (道场), the three poisons (三垢) are now extinguished, eliminating the calamities of the past, present, and future. The heart is like a bright moon pearl, dwelling in desire without any attachment, treating all equally, free from love and hatred, without partiality towards any.’ At this time, the people heard the sounds praising the Buddha's virtues, and the whole country gazed upon the Buddha's arrival. The Buddha's movements were peaceful and slow, his majestic countenance was like the moon among the stars, like the newly rising sun, illuminating the world without obstruction. Like Brahmā (梵王) among the devas, like Śakra devānām Indra (天帝释) in the Trāyastriṃśa (忉利宫) heaven, the most honored among the devas, like Mount Sumeru (须弥山) appearing in the great ocean, stable and immovable within the four regions, people rejoiced and leaped for joy, joining their palms and taking refuge. The Buddha arrived outside the gate of the elder Dharma-mati (法志), entered the central hall, and emitted great light, illuminating all ten directions. At that time, the wife of the elder Dharma-mati was elaborately arranging the bed, adorning her body with various jeweled ornaments, applying sandalwood fragrance (栴檀香), and her face was radiant. --------------------------------------------------------------------------------
Chinese
五色焜煌谓可保常。奴客婢使小有过失，挝捶苦毒不问曲直。遥见佛明超于日光，心自念言：“此之显耀，非类日月、释梵诸天凡俗之光，其明清凉安隐无量，我身蒙之一切无患，不饥不渴自然饱满，云何行杖加于仆从？”速趣向合睹见世尊，相好威耀难可为喻，诸根寂定无有衰入，犹七宝山晃晃巍巍，惭惧悲喜稽首佛足：“悔过殃衅，所犯无状，既为女人，不能自责，瞋喜由己，今首罪衅不敢藏匿。” 佛言：“善哉！善哉！汝获善利离一切衰，见身殃咎改往修来，人身难得佛经难值，亿世时有。所以堕女人身中者何？淫欲姿态在于其中，不能修身放心恣意，嫉妒多口贪于形貌而自恃怙。世间无常，豪富威势须臾间耳，当视诸下犹如赤子，豪富贫贱如月进退，若日出没水火风起不久则衰，一切道俗皆从心兴。上天、人间、地狱、饿鬼、畜生之类皆由己耳；佛、天中天、缘觉、声闻，亦复如是。今我斯身三十二相、八十种好，彻睹十方悉从解达。” 女闻佛言欢喜无量，重自归命责己朦冥，唯受不及开化未闻无上之诲。 佛言：“施行十善义：身不杀盗淫，口不妄言、两舌、绮语、恶口，意不嫉、恚、痴；当奉六度：布施、持戒、忍辱、精进、一心、智慧；遵四等心：慈、悲、喜、护，普弘大哀， 现代汉语译本：五彩缤纷的光芒，你以为可以永远保持不变。家里的奴仆和婢女，即使只是犯了小小的过失，就对他们进行殴打，施加痛苦，从不问清事情的来龙去脉。远远地看见佛的光明胜过太阳的光芒，心中暗自想道：‘这种显耀的光芒，不是像日月、释梵诸天那样的凡俗之光，它的光明清凉、安稳而且无量。我的身体如果能够蒙受这种光芒的照耀，一切忧患都会消失，不会感到饥饿和口渴，自然而然地感到饱满。我怎么还能对我的仆人施加杖刑呢？’于是快速地走向佛陀，亲眼看见世尊的相好和威严，难以用语言来形容。诸根寂静安定，没有衰老的迹象，就像七宝山一样，光芒四射，巍峨耸立。她感到惭愧、恐惧和喜悦，于是稽首礼拜佛陀的双足，忏悔自己的罪过：‘我所犯下的罪过，实在是不应该。因为我身为女人，不能够自我约束，任由自己的嗔怒和喜悦摆布。现在我坦白自己的罪过，不敢隐瞒。’ 佛陀说：‘好啊！好啊！你获得了很大的利益，远离了一切衰败。认识到自己身上的罪过，改正过去的错误，努力修持未来。人身很难得到，佛经很难遇到，亿万世才可能有一次机会。至于为什么会堕落到女人身中呢？那是因为淫欲和姿态存在于其中，不能够约束自己的身心，放纵自己的意念，嫉妒心强，喜欢多嘴多舌，贪恋自己的容貌而自以为是。世间的一切都是无常的，豪富和权势也只是短暂的。应当把所有地位低下的人都看作是自己的孩子一样，豪富和贫贱就像月亮的盈亏一样，若太阳的升起和落下，水火和风的兴起一样，不久就会衰败。一切道俗都从心中兴起。上天、人间、地狱、饿鬼、畜生这些都由自己的心所造；佛、天中天（佛的尊称）、缘觉、声闻，也是如此。现在我的这个身体，具有三十二相、八十种好，能够彻底地看清楚十方世界，都是从理解通达中获得的。’ 这个女人听了佛陀的话，感到无比的欢喜，再次归依佛陀，责备自己过去的愚昧无知，只是因为没有能够接受和领悟到这无上的教诲。 佛陀说：‘施行十善的意义：身体不做杀生、偷盗、邪淫的事情，口里不说谎言、挑拨离间的话、花言巧语、恶语伤人的话，心里不嫉妒、不嗔恨、不愚痴；应当奉行六度：布施、持戒、忍辱、精进、禅定、智慧；遵循四等心：慈、悲、喜、舍，普遍地弘扬广大的慈悲。’
English
English version: You think that the dazzling five-colored lights can be kept forever. Servants, both male and female, are beaten and tortured for even minor faults, without regard for right or wrong. From afar, she saw the Buddha's light surpassing the sunlight, and thought to herself, 'This radiance is unlike the ordinary light of the sun, moon, Śakra (释梵), Brahmā (释梵), or other deities. Its light is cool, peaceful, and immeasurable. If my body could be bathed in this light, all suffering would cease, and I would feel naturally full, without hunger or thirst. How can I inflict punishment on my servants?' She quickly approached the Buddha and beheld the World Honored One (世尊), whose auspicious marks and majestic presence were beyond description. His senses were tranquil and serene, showing no signs of decay, like a seven-jeweled mountain, radiant and majestic. Filled with shame, fear, and joy, she prostrated herself at the Buddha's feet, confessing her transgressions: 'The offenses I have committed are truly inexcusable. As a woman, I am unable to control myself, allowing anger and joy to dictate my actions. Now I confess my sins and dare not conceal them.' The Buddha said, 'Excellent! Excellent! You have gained great benefit, having turned away from all decline. Recognizing your own faults, correct your past mistakes and diligently cultivate the future. It is difficult to obtain a human body, and rare to encounter the Buddha's teachings, occurring only once in billions of lifetimes. Why are some beings born as women? Because lustful desires and seductive appearances reside within them. They fail to cultivate themselves, indulging their minds and desires, harboring jealousy, being gossipy, and clinging to their appearance with arrogance. All things in this world are impermanent, and wealth and power are fleeting. You should regard all those beneath you as your own children. Wealth and poverty are like the waxing and waning of the moon, and like the rising and setting of the sun, the arising of water, fire, and wind, they soon decline. All followers, both monastic and lay, arise from the mind. The realms of gods, humans, hells, hungry ghosts, and animals all originate from one's own mind. Buddhas, the King of Gods (天中天, a title for the Buddha), Pratyekabuddhas (缘觉), and Śrāvakas (声闻) are also the same. Now, this body of mine, possessing the thirty-two major marks and eighty minor characteristics, can clearly see the ten directions, all obtained through understanding and realization.' Hearing the Buddha's words, the woman felt immeasurable joy. She reaffirmed her refuge in the Buddha, blaming herself for her past ignorance, simply because she had not been able to receive and understand this supreme teaching. The Buddha said, 'Practice the meaning of the Ten Virtuous Actions: with the body, abstain from killing, stealing, and sexual misconduct; with the mouth, abstain from lying, divisive speech, harsh speech, and idle chatter; with the mind, abstain from jealousy, anger, and delusion. You should uphold the Six Perfections (六度): giving (布施), morality (持戒), patience (忍辱), diligence (精进), concentration (一心), and wisdom (智慧). Follow the Four Immeasurable Minds: loving-kindness (慈), compassion (悲), joy (喜), and equanimity (护), universally promoting great compassion.' --------------------------------------------------------------------------------
Chinese
自致得三十二相、八十种好。乃为奴客婢使，教以辛苦生死罪福，示语三涂之患难也，诫以道禁义理之事，胜于挝杖。 “庄严璎珞有四事。何等为四？一曰、笃信；二曰、戒禁；三曰、三昧；四曰、智慧；是为四事。菩萨自庄严心计大乘，无男无女犹如幻化，画师所作随意辄成，晓了空慧一切本净，得无名身四无所畏，四事不护独步三界度脱一切。” 女闻佛教心开踊跃，即发无上正真道意，立不退转地。 时天帝释来在佛后，谓女言曰：“佛道难得，不如求转女为男日月天帝转轮圣王。” 于是女以偈颂曰： “天帝日月王， 转轮四域主， 威势无几间， 不可久恃怙。 在豪如朝露， 梦中有所睹， 觉以忽灭尽， 不知所凑处。 五阴如幻化， 三界由己作， 三世以平等， 道心无等侣。 谛解作是了， 谁男何所女？ 天帝闻斯言， 默然无所语。” 佛言：“善哉！善哉！诚如所云，三处如幻化、影响、野马、水月、芭蕉，俗人不解计有吾我，便倚三界不能自济。”女心即解变为男子，踊在虚空下礼佛足。 佛告女曰：“汝于后世恒沙来劫当得作佛，号无垢王如来、至真、等正觉、明行成为、善逝、世间解、无上士、道法御 现代汉语译本 自己修得三十二相（Thirty-two marks of a Great Man）、八十种好（Eighty Minor Marks of Perfection）。然后作为奴仆使女，教导他们关于辛苦、生死、罪业和福报，向他们揭示三恶道（Three Evil Realms）的苦难，用正道戒律和义理来教诫他们，这比用鞭打责罚更有效。 ‘庄严的璎珞有四件事。哪四件呢？第一是，坚定的信仰（笃信）；第二是，持守戒律（戒禁）；第三是，三昧（Samadhi，禅定）；第四是，智慧（智慧）；这就是四件事。菩萨用这些来庄严自身，心中思量着大乘（Mahayana），明白没有男人和女人的区别，一切都如幻化一般，如同画师作画，随意就能成就，明了空性的智慧，一切本来清净，获得无名之身和四无所畏（Four Fearlessnesses），不需任何护持，独自在三界（Three Realms）中行走，度脱一切众生。’ 女子听闻佛的教诲，心中开悟，欢喜踊跃，立即发起无上正真道意（Anuttara-samyak-sambodhi-citta，无上正等正觉之心），立于不退转地（Avivartana）。 这时，天帝释（Indra）来到佛的后面，对女子说：‘佛道难以获得，不如祈求转女为男，成为日月天帝（Sun and Moon Devas）或转轮圣王（Chakravartin）。’ 于是，女子用偈颂说道： ‘天帝日月王， 转轮四域主， 威势无几间， 不可久恃怙。 在豪如朝露， 梦中有所睹， 觉以忽灭尽， 不知所凑处。 五阴如幻化， 三界由己作， 三世以平等， 道心无等侣。 谛解作是了， 谁男何所女？ 天帝闻斯言， 默然无所语。’ 佛说：‘好啊！好啊！确实如你所说，三界（Three Realms）如同幻化、回响、阳焰、水中月、芭蕉，世俗之人不明白，执着于有‘我’，于是依赖三界，不能自救。’女子心中立即明白，转变为男子，跃到空中，然后下来礼拜佛的脚。 佛告诉这位男子说：‘你在后世恒河沙数般的劫数之后，将会成佛，名号为无垢王如来（Vimala-raja-tathagata）、至真（Arhat）、等正觉（Samyak-sambuddha）、明行成为（Vidya-charana-sampanna）、善逝（Sugata）、世间解（Lokavidu）、无上士（Anuttara）、道法御（Purusha-damya-sarathi）