Chinese
大正藏第 14 册 No. 0574 佛说坚固女经 No. 574 佛说坚固女经 隋北印度三藏那连提耶舍译 如是我闻： 一时，佛在都娑罗国舍婆提城祇树给孤独园。 尔时，佛告诸比丘：“汝今谛听！当为汝说。若有女人欲发阿耨多罗三藐三菩提心者，先当作如是念：‘一切女人所有谄曲、嫉妒、贪瞋、邪伪一切恶事，以发阿耨多罗三藐三菩提心因缘故，于未来世更不复生。’以是义故诸女人等，必定须发阿耨多罗三藐三菩提心。” 佛说是语时，众中有一优婆夷，名曰坚固，即从坐起整理衣服，合十指掌而白佛言：“世尊！我今为欲利益一切众生故，为欲施一切众生安乐故，为欲怜愍一切世界众生故，为欲度脱一切天人故，发阿耨多罗三藐三菩提心。 “世尊！我于过去无始生死未来无际流转不生怖畏，但为不断佛种故，不断如来种故，不断一切智种故，发阿耨多罗三藐三菩提心修菩萨行。 “世尊！我今为欲安隐一切众生故，发菩提心，无救护者为作救护故，无亲友者为作亲友故，无归依者为作归依故，无舍宅者为作舍宅故。” 是时长老舍利弗，在大众中作如是念：“此坚固妹，为与一切众生作亲友故，发阿耨多罗三藐三 现代汉语译本 《佛说坚固女经》 隋朝北印度三藏那连提耶舍译 如是我闻： 一时，佛在都娑罗国（Dusala）舍婆提城（Savatthi）的祇树给孤独园（Jetavana Anathapindika-arama）。 当时，佛告诉各位比丘：‘你们现在仔细听！我将为你们解说。如果有女人想要发起阿耨多罗三藐三菩提心（anuttara-samyak-sambodhi-citta，无上正等正觉之心），首先应当这样想：‘一切女人所有的谄媚虚伪、嫉妒、贪婪嗔恨、邪见虚假等一切恶事，因为发起阿耨多罗三藐三菩提心的缘故，在未来世将不再产生。’因为这个缘故，各位女人等，必定需要发起阿耨多罗三藐三菩提心。’ 佛说这些话的时候，大众中有一位优婆夷（upasika，女居士），名叫坚固（Drdha），立即从座位上站起来，整理好衣服，合起双手掌向佛说：‘世尊！我现在为了利益一切众生，为了给予一切众生安乐，为了怜悯一切世界众生，为了救度一切天人，发起阿耨多罗三藐三菩提心。 ‘世尊！我对于过去无始的生死和未来无尽的流转，不生怖畏，只为了不断绝佛种，不断绝如来种，不断绝一切智种，发起阿耨多罗三藐三菩提心，修菩萨行。 ‘世尊！我现在为了安稳一切众生，发起菩提心（bodhicitta，觉悟之心），为没有救护的人做救护，为没有亲友的人做亲友，为没有归依的人做归依，为没有住所的人做住所。’ 这时，长老舍利弗（Sariputra），在大众中这样想：‘这位坚固妹妹，为了与一切众生做亲友，发起阿訬多罗三藐三
English
English version The Sutra of Drdha the Woman, Spoken by the Buddha Translated by Narendrayasas, a Tripitaka Master from Northern India of the Sui Dynasty Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park in Savatthi (Sravasti) in the country of Dusala. At that time, the Buddha told the assembled bhiksus (monks): 'Listen carefully! I will explain it to you. If there is a woman who wishes to generate the citta (mind) of anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment), she should first think thus: 'All the flattery, deceit, jealousy, greed, hatred, wrong views, falsehood, and all evil deeds that women possess will, because of the cause and condition of generating the citta of anuttara-samyak-sambodhi, no longer arise in future lives.' For this reason, all women must generate the citta of anuttara-samyak-sambodhi.' When the Buddha spoke these words, an upasika (female lay follower) in the assembly, named Drdha (Steadfast), immediately rose from her seat, arranged her robes, and, with her palms together, said to the Buddha: 'World Honored One! I now, for the sake of benefiting all sentient beings, for the sake of giving peace and happiness to all sentient beings, for the sake of having compassion on all sentient beings in all worlds, for the sake of liberating all devas (gods) and humans, generate the citta of anuttara-samyak-sambodhi. 'World Honored One! I have no fear of the beginningless cycle of birth and death in the past and the endless flow in the future, but only for the sake of not cutting off the Buddha-seed, not cutting off the Tathagata (Thus Come One)-seed, not cutting off the seed of all wisdom, I generate the citta of anuttara-samyak-sambodhi and cultivate the practice of a Bodhisattva. 'World Honored One! I now, for the sake of bringing peace and security to all sentient beings, generate the bodhicitta (mind of enlightenment), to be a protector for those without protection, to be a friend for those without friends, to be a refuge for those without refuge, to be a dwelling for those without a dwelling.' At this time, the Elder Sariputra (Sariputta), in the assembly, thought thus: 'This sister Drdha, for the sake of being a friend to all sentient beings, has generated the citta of anuttara-samyak-sam --------------------------------------------------------------------------------
Chinese
菩提心，以是发心因缘故，世间则有声闻、辟支佛。”作是念已，即告女言：“妹！汝以发菩提心故，于未来世得见声闻、辟支佛。” 是时，坚固女白舍利弗言：“我从昔来流转生死，未曾得发如是菩提之心，今始得发；我今获大善利，善得人身、善得寿命。于过去世遇善知识，未曾一念发声闻、辟支佛心，以是因缘，今复能为一切众生，发阿耨多罗三藐三菩提心。” 尔时，舍利弗告坚固女言：“汝今善得利益，善得人身、善得寿命，乃能发阿耨多罗三藐三菩提心，如汝所说，应如说行。” 时坚固女即白大德舍利弗言：“如我所说，我必定修行。” 尔时，舍利弗复问坚固女言：“云何菩萨如说修行？”女言：“舍利弗！菩萨不乐声闻地，不乐辟支佛地，但乐如来身、如来地、一切智地。如是，大德舍利弗！是名菩萨摩诃萨如说修行。 “复次，大德舍利弗！菩萨摩诃萨若布施时，愿得阿耨多罗三藐三菩提，不求声闻、辟支佛地，若持戒、若忍辱、若精进、若禅定、若修智慧时，愿求阿耨多罗三藐三菩提，不求声闻、辟支佛地，是名菩萨摩诃萨如说修行。” 舍利弗语坚固女言：“如说修行者得何利益？当为我说。” 时坚固女闻此语已，白舍利弗言：“何者是利 现代汉语译本 ‘菩提心’（Bodhi-citta，觉悟之心），因为这个发心的因缘，世间才会有‘声闻’（Śrāvaka，听闻佛法而悟道者）、‘辟支佛’（Pratyekabuddha，独自悟道者）。’这样想了之后，就告诉那个女子说：‘妹妹！你因为发了菩提心的缘故，在未来世能够见到声闻、辟支佛。’ 当时，‘坚固女’（Dṛḍhā，女子名）对‘舍利弗’（Śāriputra，佛陀的十大弟子之一）说：‘我从过去以来流转生死，未曾发起过这样的菩提心，现在才开始发起；我现在获得了巨大的善利，善于得到人身、善于得到寿命。在过去世遇到善知识，未曾有一念发起声闻、辟支佛的心，因为这个因缘，现在又能为一切众生，发起‘阿耨多罗三藐三菩提心’（Anuttarā-samyak-saṃbodhi-citta，无上正等正觉之心）。’ 当时，舍利弗告诉坚固女说：‘你现在善于得到利益，善于得到人身、善于得到寿命，才能够发起阿耨多罗三藐三菩提心，如你所说，应当按照所说的去修行。’ 当时坚固女就对大德舍利弗说：‘如我所说，我必定修行。’ 当时，舍利弗又问坚固女说：‘什么是菩萨按照所说的去修行？’女子说：‘舍利弗！菩萨不乐于声闻地，不乐于辟支佛地，只乐于如来身、如来地、一切智地。这样，大德舍利弗！这叫做菩萨摩诃萨按照所说的去修行。 ‘再者，大德舍利弗！菩萨摩诃萨如果布施的时候，愿求得阿耨多罗三藐三菩提，不求声闻、辟支佛地；如果持戒、如果忍辱、如果精进、如果禅定、如果修习智慧的时候，愿求阿耨多罗三藐三菩提，不求声闻、辟支佛地，这叫做菩萨摩诃萨按照所说的去修行。’ 舍利弗对坚固女说：‘按照所说的去修行能得到什么利益？请为我说说。’ 当时坚固女听到这话后，对舍利弗说：‘什么是利益呢？’
English
English version ‘Bodhi-citta’ (the mind of enlightenment), because of this cause and condition of generating this mind, the world will have ‘Śrāvakas’ (those who attain enlightenment by hearing the Buddha's teachings), and ‘Pratyekabuddhas’ (those who attain enlightenment on their own).’ Having thought this, he then said to the girl: ‘Sister! Because you have generated the mind of Bodhi, in the future you will be able to see Śrāvakas and Pratyekabuddhas.’ At that time, ‘Dṛḍhā’ (a girl's name) said to ‘Śāriputra’ (one of the Buddha's ten great disciples): ‘Since the past, I have been transmigrating through birth and death, and have never generated such a mind of Bodhi. Now I am beginning to generate it; now I have obtained great benefit, I am good at obtaining a human body, and I am good at obtaining a lifespan. In the past, when I encountered good teachers, I never had a single thought of generating the mind of a Śrāvaka or a Pratyekabuddha. Because of this cause and condition, now I am again able to generate the mind of ‘Anuttarā-samyak-saṃbodhi’ (the mind of unsurpassed, complete, and perfect enlightenment) for all sentient beings.’ At that time, Śāriputra said to Dṛḍhā: ‘Now you are good at obtaining benefits, good at obtaining a human body, and good at obtaining a lifespan, and you are able to generate the mind of Anuttarā-samyak-saṃbodhi. As you have said, you should practice according to what you have said.’ At that time, Dṛḍhā said to the venerable Śāriputra: ‘As I have said, I will definitely practice.’ At that time, Śāriputra again asked Dṛḍhā: ‘How does a Bodhisattva practice according to what is said?’ The girl said: ‘Śāriputra! A Bodhisattva does not delight in the Śrāvaka ground, nor does he delight in the Pratyekabuddha ground, but only delights in the Tathāgata body, the Tathāgata ground, and the ground of omniscience. Thus, venerable Śāriputra! This is called a Bodhisattva-Mahāsattva practicing according to what is said. ‘Furthermore, venerable Śāriputra! If a Bodhisattva-Mahāsattva makes offerings, he wishes to attain Anuttarā-samyak-saṃbodhi, and does not seek the Śrāvaka or Pratyekabuddha ground; if he upholds the precepts, if he practices patience, if he practices diligence, if he practices meditation, if he cultivates wisdom, he wishes to seek Anuttarā-samyak-saṃbodhi, and does not seek the Śrāvaka or Pratyekabuddha ground. This is called a Bodhisattva-Mahāsattva practicing according to what is said.’ Śāriputra said to Dṛḍhā: ‘What benefits are obtained by practicing according to what is said? Please tell me.’ At that time, Dṛḍhā, having heard these words, said to Śāriputra: ‘What is the benefit?’ -------------------------------------------------------------------------------- 汝欲得见？”
Chinese
舍利弗言：“妹！欲见发阿耨多罗三藐三菩提心利益。” 女言：“彼心相如幻，云何见有利益？” 舍利弗言：“若汝有智慧者，即于此身能尽苦得阿罗汉；若汝此身不能尽苦得阿罗汉者，汝之智慧即为大错。” 女言：“大德舍利弗！若我此身得阿罗汉者，我之智慧即是颠倒，以我此身不取阿罗汉故，于当来世得阿耨多罗三藐三菩提，是故当知我之智慧不名颠倒。” 时舍利弗谓坚固女言：“汝经几时当得阿耨多罗三藐三菩提？” 女言：“大德舍利弗！我非佛非阿罗汉，不知几时得阿耨多罗三藐三菩提。如舍利弗今得阿罗汉无漏智慧，应知我几时当得阿耨多罗三藐三菩提。” 舍利弗言：“我无智慧，不知汝几时当得阿耨多罗三藐三菩提。” 女言：“我愿生生世世，不用如舍利弗智慧从他而解、从他生信，我愿得如来、应、正遍知智慧，自知自觉。” 尔时，富楼那弥多罗尼子作是念：“我等住小乘地得小智慧，若见如来智，乃知我等所得智慧，最为狭劣住小地小智慧。” 尔时，大德舍利弗心念：“我等虽得阿罗汉果，不能广利益众生为大丈夫事，唯有大丈夫具丈夫法者，能多利益无量众生。如坚固女，为自利益及利益一切 现代汉语译本 ‘你想要看到吗？’ 舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称）说：‘妹妹！我想看到你发起阿耨多罗三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，无上正等正觉之心）的利益。’ 女答：‘此心之相如幻，如何能见到它的利益呢？’ 舍利弗说：‘如果你有智慧，就能在此身证尽诸苦，得阿罗汉果（arhat，断尽烦恼，证入涅槃的圣者）；如果你此身不能证尽诸苦，得阿罗汉果，你的智慧就是大错。’ 女答：‘大德舍利弗！如果我此身证得阿罗汉果，我的智慧就是颠倒，因为我此身不取阿罗汉果，而在未来世证得阿耨多罗三藐三菩提，所以应当知道我的智慧不是颠倒。’ 当时，舍利弗问坚固女：‘你经过多久才能证得阿耨多罗三藐三菩提？’ 女答：‘大德舍利弗！我非佛非阿罗汉，不知何时能证得阿耨多罗三藐三菩提。如同舍利弗现在证得阿罗汉无漏智慧，应当知道我何时能证得阿耨多罗三藐三菩提。’ 舍利弗说：‘我没有智慧，不知你何时能证得阿耨多罗三藐三菩提。’ 女答：‘我愿生生世世，不用像舍利弗那样从他人处获得理解、从他人处生起信心的智慧，我愿得到如来（Tathāgata，佛的称号之一）、应（Arhat，应供）、正遍知（Samyak-saṃbuddha，正等觉者）的智慧，自知自觉。’ 这时，富楼那弥多罗尼子（Pūrṇa Maitrāyaṇīputra，佛陀十大弟子之一，以善于说法著称）心想：‘我等安住于小乘（Hīnayāna，声闻乘）之地，得到小智慧，如果见到如来的智慧，才知道我等所得的智慧，最为狭隘浅薄，安住于小地小智慧。’ 这时，大德舍利弗心想：‘我等虽然证得阿罗汉果，不能广泛利益众生，做大丈夫之事，唯有大丈夫具丈夫法者，才能多多利益无量众生。如坚固女，为自利益及利益一切’
English
English version ‘Do you wish to see it?’ Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) said, ‘Sister! I wish to see the benefits of generating the mind of Anuttarā-samyak-saṃbodhi (unexcelled, perfect and complete enlightenment).’ The woman replied, ‘The nature of that mind is like an illusion, how can one see its benefits?’ Śāriputra said, ‘If you have wisdom, you can exhaust suffering and attain Arhatship (a perfected person who has attained nirvana) in this very life; if you cannot exhaust suffering and attain Arhatship in this very life, then your wisdom is greatly mistaken.’ The woman replied, ‘Great virtuous Śāriputra! If I were to attain Arhatship in this very life, my wisdom would be inverted, because I do not take Arhatship in this very life, but will attain Anuttarā-samyak-saṃbodhi in a future life. Therefore, you should know that my wisdom is not inverted.’ At that time, Śāriputra asked the steadfast woman, ‘How long will it be before you attain Anuttarā-samyak-saṃbodhi?’ The woman replied, ‘Great virtuous Śāriputra! I am neither a Buddha nor an Arhat, and I do not know when I will attain Anuttarā-samyak-saṃbodhi. Just as Śāriputra has now attained the undefiled wisdom of an Arhat, you should know when I will attain Anuttarā-samyak-saṃbodhi.’ Śāriputra said, ‘I have no wisdom, and I do not know when you will attain Anuttarā-samyak-saṃbodhi.’ The woman replied, ‘I vow that in life after life, I will not use wisdom like Śāriputra's, which comes from others' understanding and generates faith from others. I vow to attain the wisdom of the Tathāgata (one of the titles of the Buddha), Arhat (worthy of offerings), Samyak-saṃbuddha (perfectly enlightened), to know and awaken on my own.’ At that time, Pūrṇa Maitrāyaṇīputra (one of the ten great disciples of the Buddha, known for his eloquence) thought to himself, ‘We dwell in the realm of the Hīnayāna (the Lesser Vehicle), and attain small wisdom. If we were to see the wisdom of the Tathāgata, we would know that the wisdom we have attained is most narrow and shallow, dwelling in a small realm with small wisdom.’ At that time, the great virtuous Śāriputra thought, ‘Although we have attained the fruit of Arhatship, we cannot broadly benefit sentient beings and do the work of a great person. Only a great person with the qualities of a great person can greatly benefit countless sentient beings. Like the steadfast woman, for her own benefit and the benefit of all’ --------------------------------------------------------------------------------