Chinese
大正藏第 14 册 No. 0580 佛说长者女庵提遮师子吼了义经 No. 580 佛说长者女庵提遮师子吼了义经 失译人名今附梁录 如是我闻： 一时，佛住舍卫国祇树给孤独园，与无量比丘、比丘尼、优婆塞、优婆夷、菩萨摩诃萨众俱。 尔时，去舍卫城西二十余里，有一村名曰长提。有一婆罗门，名婆私腻迦，在其中住，其人学问广博，深信内典敬承佛教。 时婆罗门欲设大会，至祇洹所请佛及僧，佛则受其请，婆罗门还家。 又克其时，佛与大众往诣彼村，至婆罗门舍。尔时，长者见佛，欢喜踊跃，不能自胜，即率诸眷属来至佛所，各各礼佛，恭敬而住。其婆罗门有一长女，名庵提遮，先𡣪与人，暂来还家侍省父母。其女容貌端正，其度高远，用心柔下，其怀豁然，能和夫妻，侍养亲族，事夫如禁，其仪无比，出于群类。 父母眷属皆出见佛，唯有此女独在室内。其女自以生来，父母莫测其所由，故名之庵提遮。尔时如来，即知长者有一女，在室内未出，知其不出所由。若其出者，利益无量大众，及诸天人。 佛即告长者言：“汝之眷属出来尽耶？”其婆罗门束手长跪佛前，以此女不出之状，将之为耻，默然未答。 现代汉语译本 《佛说长者女庵提遮师子吼了义经》 （佚名，今附梁录） 我是这样听说的： 一时，佛陀住在舍卫国祇树给孤独园（Jetavana Anathapindika-arama），与无量的比丘（bhiksu）、比丘尼（bhiksuni）、优婆塞（upasaka）、优婆夷（upasika）、菩萨摩诃萨（bodhisattva-mahasattva）众在一起。 当时，距离舍卫城西边二十多里，有一个村庄名叫长提。有一位婆罗门（Brahman），名叫婆私腻迦（Vasishthika），住在那里。这个人学问广博，深信佛教经典，敬奉佛教。 当时，婆罗门想要举办大型集会，到祇洹精舍（Jetavana）邀请佛陀和僧众，佛陀接受了他的邀请，婆罗门便回家了。 到了约定的时间，佛陀与大众前往那个村庄，到达婆罗门的住所。当时，长者（gṛhapati）见到佛陀，欢喜踊跃，无法抑制自己的激动，立即带领所有眷属来到佛陀面前，各自礼拜佛陀，恭敬地站立。这位婆罗门有一个大女儿，名叫庵提遮（Amratrā），先前已经许配给他人，暂时回家侍奉父母。这个女子容貌端庄美丽，气度高远，用心柔和谦逊，胸怀开阔，能够调和夫妻关系，侍奉赡养亲族，服侍丈夫如同戒律一般严格，她的仪态举止无与伦比，超越众人。 父母眷属都出来拜见佛陀，只有这个女儿独自在室内。这个女子自从出生以来，父母都无法测知她出生的缘由，所以给她取名为庵提遮。当时，如来（Tathagata）知道长者有一个女儿在室内没有出来，也知道她不出来的原因。如果她出来，将会利益无量的大众以及诸天人。 佛陀就告诉长者说：‘你的眷属都出来了吗？’那位婆罗门束手长跪在佛陀面前，因为这个女儿没有出来而感到羞耻，默默地没有回答。
English
English version The Sutra of the Buddha's Discourse on Amratrā, the Elder's Daughter, the Lion's Roar of Perfect Meaning Name of Translator Lost, Now Appended to the Liang Record Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park in Shravasti, together with a great assembly of bhikshus (monks), bhikshunis (nuns), upasakas (male lay devotees), upasikas (female lay devotees), and bodhisattva-mahasattvas (great beings). At that time, about twenty li (Chinese miles) west of Shravasti, there was a village named Changti. There lived a Brahman named Vasishthika, who was learned and widely knowledgeable, deeply believed in the inner scriptures, and respectfully upheld the Buddha's teachings. The Brahman wished to hold a great assembly, so he went to Jetavana to invite the Buddha and the Sangha (community of monks). The Buddha accepted his invitation, and the Brahman returned home. When the appointed time arrived, the Buddha and the assembly went to that village and arrived at the Brahman's house. At that time, the elder (gṛhapati) saw the Buddha, rejoiced and was overjoyed, unable to contain himself. He immediately led all his family members to the Buddha, and each of them bowed to the Buddha and stood respectfully. The Brahman had an eldest daughter named Amratrā, who had been betrothed to someone earlier and had temporarily returned home to attend to her parents. This woman had a dignified and beautiful appearance, a lofty demeanor, a gentle and humble heart, and an open mind. She was able to harmonize marital relationships, serve and care for her relatives, and serve her husband as strictly as observing precepts. Her manners were unparalleled, surpassing all others. Her parents and relatives all came out to see the Buddha, but only this daughter remained alone in the room. Since her birth, her parents had been unable to fathom the reason for her existence, so they named her Amratrā. At that time, the Tathagata (the Buddha) knew that the elder had a daughter in the room who had not come out, and he also knew the reason why she had not come out. If she were to come out, she would benefit countless beings and devas (gods). The Buddha then said to the elder, 'Have all your family members come out?' The Brahman, with his hands clasped, knelt before the Buddha, feeling ashamed that this daughter had not come out, and remained silent without answering. --------------------------------------------------------------------------------
Chinese
佛则知其意，仍告之言：“中时向至可设供耶！” 时婆罗门，即承佛教起设供养，大众及其长者，眷属中食已讫，唯有此女，未及得食。 时如来钵中故留残食，遣一化女将此余食，与彼室内女庵提遮。 时化女人以偈告曰： “此是如来余， 无上胜尊赐， 我当承佛教， 愿仁清净受。” 其女庵提遮，即以偈叹曰： “呜呼！大慈悲， 知我在室已， 今赐一味食， 寻仰睹圣旨。” 复以偈答彼化女曰： “我常念所思， 大圣之所行， 未曾与汝异， 何事不清净？” 其化女闻庵提遮说偈已，即没不现。其女庵提遮，以心念诵偈言： “我夫今何在？ 愿出见胜尊， 愿知我心净， 速来得同闻。” 尔时，庵提遮净心力故，其夫随念即至其所。是女庵提遮见其夫已，心生欢喜，以偈叹曰： “呜呼！大胜尊， 今随济我愿， 不辞破小戒， 恐当不同闻。” 其夫见庵提遮说偈言已，即还以偈责曰： “呜呼！汝大痴， 不知善自宜， 劳圣赐余食， 守戒竟何为？” 时女庵提遮即随其夫往诣佛所，各自礼佛及诸大众，恭敬而立。时女庵提遮，以偈叹曰： “我念大慈悲， 救 现代汉语译本 佛陀知道他的意思，仍然告诉他说：‘中午时分可以准备斋供吗？’ 当时，婆罗门（Brahman，印度教中的祭司阶层）立刻遵照佛陀的教导开始准备斋供，大众和长者，以及他们的家属都用过午餐后，只有这个女子，还没来得及吃饭。 这时，如来的钵中特意留下一些残食，派遣一位化身女子将这些剩余的食物，送给那位在室内的女子庵提遮（Amti-ja）。 当时，化身女子用偈语说道： ‘这是如来的剩余食物， 无上殊胜的尊者赐予， 我将遵照佛陀的教导， 愿您清净地接受。’ 那位女子庵提遮，也用偈语赞叹道： ‘啊！多么伟大的慈悲， 知道我在室内， 现在赐予我美味的食物， 我将仰望并领会圣者的旨意。’ 又用偈语回答那位化身女子说： ‘我常常思念所想的， 大圣者所做的事情， 未曾与你有所不同， 有什么是不清净的呢？’ 那位化身女子听到庵提遮说的偈语后，就消失不见了。那位女子庵提遮，用心念诵偈语说： ‘我的丈夫现在在哪里？ 愿他出来见到殊胜的尊者， 愿他知道我的心是清净的， 快来一起听闻佛法。’ 当时，庵提遮因为清净的心的力量，她的丈夫随念就来到她的身边。这位女子庵提遮见到她的丈夫后，心中充满欢喜，用偈语赞叹道： ‘啊！多么伟大的殊胜尊者， 现在随顺并救济我的愿望， 不惜违背小小的戒律， 恐怕会不能一起听闻佛法。’ 她的丈夫见庵提遮说了偈语后，就用偈语责备她说： ‘啊！你真是太愚痴了， 不知道好好地自我约束， 劳动圣者赐予剩余的食物， 你遵守戒律究竟是为了什么？’ 当时，女子庵提遮就跟随她的丈夫前往佛陀所在的地方，各自礼拜佛陀和各位大众，恭敬地站立在一旁。当时女子庵提遮，用偈语赞叹道： ‘我思念着大慈悲， 救
English
English version The Buddha, knowing his intention, further told him, 'Is it possible to prepare an offering at midday?' At that time, the Brahman (Brahman, the priestly class in Hinduism) immediately followed the Buddha's teaching and began to prepare the offering. The assembly, the elders, and their families had all finished their midday meal, but only this woman had not yet had a chance to eat. Then, the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) deliberately left some leftover food in his bowl and sent an emanation woman to take this remaining food to that woman in the room, Amti-ja (Amti-ja). At that time, the emanation woman spoke in verse: 'This is the Tathagata's leftover, Bestowed by the supreme and venerable one, I shall follow the Buddha's teaching, May you purely receive it.' That woman, Amti-ja, then praised in verse: 'Alas! Such great compassion, Knowing that I am indoors, Now bestowing upon me this delicious food, I shall look up to and understand the sage's intent.' She further replied to the emanation woman in verse: 'I constantly contemplate what I think, What the great sage does, Has never been different from you, What is there that is impure?' When the emanation woman heard Amti-ja's verse, she disappeared. That woman, Amti-ja, recited in verse in her mind: 'Where is my husband now? May he come out to see the venerable one, May he know that my heart is pure, Come quickly to hear the Dharma together.' At that time, due to the power of Amti-ja's pure heart, her husband immediately arrived at her side as she thought of him. When this woman, Amti-ja, saw her husband, her heart was filled with joy, and she praised in verse: 'Alas! Such a great and venerable one, Now fulfilling and saving my wish, Not hesitating to break minor precepts, Fearing that we may not hear the Dharma together.' When her husband saw Amti-ja's verse, he rebuked her in verse: 'Alas! You are so foolish, Not knowing how to restrain yourself, Troubling the sage to bestow leftover food, What is the point of keeping precepts?' At that time, the woman Amti-ja followed her husband to where the Buddha was, and they each paid homage to the Buddha and the assembly, standing respectfully to the side. At that time, the woman Amti-ja praised in verse: 'I contemplate the great compassion, Saving -------------------------------------------------------------------------------- 护十方尊， 欲设秘密藏， 赐我净余食。 大圣甚难会， 世心有所疑， 谁可问法者， 发众菩提基？”
Chinese
尔时，舍利弗即白佛言：“世尊！此是何女人？忽尔来至此，复说如是法偈，言得余食。” 佛告舍利弗言：“此是长者女。” 复问曰：“从何而来？何因至此？” 佛告舍利弗：“此女人不从远来，只在此室。虽有父母眷属，其夫不在，以自诫敬顺夫因缘故，不从父母轻尔出游现于大众。” 时舍利弗白佛言：“是女以何善因故，生此长者家，其容若此？复以何因缘故，得如是士夫禁约，若此不能自由见佛及僧？” 佛即告舍利弗：“汝自问之。” 时舍利弗问其女曰：“汝以何因缘，生此长者家？复以何因缘，得如是人为夫？禁戒若此不能自由见佛及僧？” 其女庵提遮，以偈答曰： “我以不恶生， 生此长者家， 又不执女相， 得是清净夫。 我在内室中， 以为自在竟， 是分未曾越， 圣知赐我余。 呜呼今大德， 不知真实由， 丝毫不负越， 故名大自在。 我虽内室中， 尊如目前现， 仁称阿罗汉， 常随不能见。 大圣非是色， 亦不离色身， 声闻见波旬， 谓是大 现代汉语译本 ‘护持十方一切佛’， ‘想要设置秘密的宝藏，请赐予我清净的剩余食物。’ ‘伟大的圣者很难相遇，世俗的心中有所疑惑，谁可以询问佛法，启发大众的菩提心基础？’ 这时，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称）就对佛说：‘世尊！这个女人是谁？忽然来到这里，又说了这样的偈语，说得到剩余的食物。’ 佛告诉舍利弗说：‘这是长者的女儿。’ 舍利弗又问：‘她从哪里来？因为什么原因来到这里？’ 佛告诉舍利弗：‘这个女人不是从远处来的，就在这个房间里。虽然有父母亲属，她的丈夫不在，因为她自己戒慎恭敬顺从丈夫的缘故，不轻易地从父母那里出来游玩，出现在大众面前。’ 这时舍利弗对佛说：‘这个女子因为什么善的因缘，出生在这样的长者家里，容貌如此美丽？又因为什么因缘，得到这样一位士夫的禁约，像这样不能自由地见佛和僧众？’ 佛就告诉舍利弗：‘你自己去问她。’ 这时舍利弗问那个女子说：‘你因为什么因缘，出生在这样的长者家里？又因为什么因缘，得到这样一个人做丈夫？禁戒像这样不能自由地见佛和僧众？’ 那个名叫庵提遮（Amotīcā）的女子，用偈语回答说： ‘我因为没有恶行，出生在这个长者家里，又不执着于女人的形相，得到这位清净的丈夫。 我即使在内室之中，也认为已经得到了自在，这个本分我未曾超越，圣者知道后赐予我剩余的食物。 唉呀，现在的大德，不知道真实的缘由，我丝毫不违背超越本分，所以才名为大自在。 我虽然身在内室之中，但您就像在眼前显现一样，仁者被称为阿罗汉（Arhat，已证得涅槃的修行者），常常跟随却不能见到。 大圣不是色相，也不离色身，声闻（Śrāvaka，听闻佛法而修行的弟子）见到波旬（Pāpīyas，魔王），认为是大的’
English
English version ‘Protecting the ten directions, O Honored Ones,’ ‘Desiring to establish a secret treasury, grant me the pure remainder of food.’ ‘The Great Sage is difficult to meet, worldly minds have doubts, who can inquire about the Dharma, and initiate the foundation of Bodhi for the multitude?’ At that time, Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) then said to the Buddha: ‘World Honored One! Who is this woman? Suddenly she comes here, and speaks such verses, saying she obtains the remainder of food.’ The Buddha told Śāriputra: ‘This is the daughter of a householder.’ He further asked: ‘From where does she come? What is the reason for her coming here?’ The Buddha told Śāriputra: ‘This woman does not come from afar, she is only in this room. Although she has parents and relatives, her husband is not present, because she herself is cautious, respectful, and obedient to her husband, she does not lightly leave her parents to go out and appear before the assembly.’ At that time, Śāriputra said to the Buddha: ‘For what good cause was this woman born into such a householder's family, with such a beautiful appearance? And for what reason does she have such restrictions from her husband, such that she cannot freely see the Buddha and the Sangha?’ The Buddha then told Śāriputra: ‘Ask her yourself.’ At that time, Śāriputra asked the woman: ‘For what reason were you born into such a householder's family? And for what reason did you obtain such a man as your husband? With such restrictions that you cannot freely see the Buddha and the Sangha?’ The woman, named Amotīcā, replied in verse: ‘Because I was not evil, I was born into this householder's family, and because I do not cling to the form of a woman, I obtained this pure husband. Even though I am in the inner chamber, I consider it complete freedom, I have never overstepped this boundary, the Sage knows this and grants me the remainder of food. Alas, now the great virtuous one does not know the true reason, I do not violate or overstep my bounds in the slightest, therefore I am called greatly free. Although I am in the inner chamber, you are as if appearing before my eyes, the benevolent one is called Arhat (one who has attained Nirvana), constantly following yet unable to see. The Great Sage is not form, yet not apart from the body of form, the Śrāvaka (a disciple who practices by hearing the Buddha's teachings) sees Pāpīyas (the Evil One), and considers him great’ -------------------------------------------------------------------------------- 力人。 呜呼今大德， 随圣少方便， 不知本元由， 于我生倒见。”