Chinese
大正藏第 24 册 No. 1478 大爱道比丘尼经 No. 1478 大爱道比丘尼经卷上 附北凉录 尔时佛游于迦维罗卫释氏精卢，与诸大比丘众俱。是时大爱道裘昙弥行到佛所，稽首作礼，迁住一面，叉手白佛言：“我闻女人精进可得沙门四道，愿得受佛法律。我以居家有信有乐，欲出家为道。” 佛言：“且止。裘昙弥！无乐以母人入我法律中、服我法衣者；当尽寿命，清净洁己究畅梵行，静意自守未曾起想，如道憺然无邪念欲，心与空寂为娱乐。” 时大爱道即复求哀言：“如是行者为可不乎？愿佛见过度得至泥洹。”如是至三，佛不肯听之，便复前作礼绕佛而去。 去后未久，佛与诸大比丘俱，从释氏精卢行入迦维罗卫。时大爱道闻佛从诸弟子来入国中，心大欢喜，即行到佛所，叉手前稽首，礼佛足下却坐。须臾起，长跪叉手，前复白佛言：“我闻女人精进可得沙门四道，愿得受佛法律，使得无上正真之道。我以居家有信有乐，晓知无常，如是乐欲出家为道。” 佛言：“止止。裘昙弥！无乐以母人入我法律服我法衣者；当尽寿命，清净洁己究畅梵行，静意自守未曾起想，如道憺然无邪念欲，心与空寂为娱乐。” 时大爱道即复 现代汉语译本 大正藏第 24 册 No. 1478 大爱道比丘尼经 No. 1478 大爱道比丘尼经卷上 附北凉录 那时，佛陀在迦维罗卫（Kapilavastu）的释氏精卢（释迦族人的精舍）游化，与众多大比丘众在一起。当时，大爱道·乔昙弥（Mahapajapati Gotami）来到佛陀所在的地方，稽首作礼，退到一旁站立，合掌对佛陀说：‘我听说女人精进修行可以证得沙门四道（四种沙门果位），希望能够接受佛陀的法律。我因为在家中有信心和喜乐，想要出家修道。’ 佛陀说：‘停止吧，乔昙弥！我不允许女人进入我的法律中，穿上我的法衣；应当尽其一生，清净自身，彻底修行梵行，静心自守，不曾生起杂念，像道一样淡泊，没有邪念和欲望，内心以空寂为乐。’ 当时，大爱道再次哀求说：‘像这样修行可以吗？希望佛陀能够允许我得度，到达涅槃（Nirvana）。’这样说了三次，佛陀都不肯答应，她便再次上前作礼，绕佛而去。 离开后不久，佛陀与众多大比丘一起，从释氏精卢进入迦维罗卫。当时，大爱道听说佛陀带着弟子们来到国中，心中非常欢喜，立即前往佛陀所在的地方，合掌上前稽首，礼拜佛足后退坐一旁。过了一会儿，她起身，长跪合掌，再次对佛陀说：‘我听说女人精进修行可以证得沙门四道，希望能够接受佛陀的法律，证得无上正真之道。我因为在家中有信心和喜乐，明白世事无常，所以乐于出家修道。’ 佛陀说：‘停止吧，乔昙弥！我不允许女人进入我的法律，穿上我的法衣；应当尽其一生，清净自身，彻底修行梵行，静心自守，不曾生起杂念，像道一样淡泊，没有邪念和欲望，内心以空寂为乐。’ 当时，大爱道再次……
English
English version T24 No. 1478 The Sutra of Mahapajapati Bhikkhuni No. 1478 The Sutra of Mahapajapati Bhikkhuni, Volume 1 Attached: Northern Liang Record At that time, the Buddha was traveling in Kapilavastu (Kapilavastu), residing in the Nigrodharama (grove of the Shakyas), together with many great Bhikkhus. At that time, Mahapajapati Gotami (Mahapajapati Gotami) went to where the Buddha was, bowed her head in reverence, stepped aside and stood to one side, and with her palms together, said to the Buddha: 'I have heard that women, through diligent practice, can attain the four stages of a Samana (four stages of monastic attainment). I wish to receive the Buddha's Dharma and Vinaya. Because I have faith and joy in my household life, I desire to renounce the world and practice the Way.' The Buddha said: 'Stop, Gotami! I do not allow women to enter my Dharma and Vinaya, to wear my Dharma robes; one should, throughout one's life, purify oneself, thoroughly cultivate the Brahma-conduct, keep one's mind still and guarded, never giving rise to thoughts, be as tranquil as the Way, without evil thoughts or desires, and take delight in emptiness and stillness.' At that time, Mahapajapati again pleaded: 'Is such practice not possible? I wish that the Buddha would allow me to be liberated and attain Nirvana (Nirvana).' She said this three times, but the Buddha did not agree, so she again stepped forward, bowed in reverence, circumambulated the Buddha, and departed. Not long after she left, the Buddha, together with many great Bhikkhus, entered Kapilavastu from the Nigrodharama. At that time, Mahapajapati heard that the Buddha had come into the country with his disciples, and her heart was filled with great joy. She immediately went to where the Buddha was, bowed her head in reverence with her palms together, prostrated at the Buddha's feet, and sat down to one side. After a moment, she rose, knelt with her palms together, and again said to the Buddha: 'I have heard that women, through diligent practice, can attain the four stages of a Samana. I wish to receive the Buddha's Dharma and Vinaya, and attain the unsurpassed, true, and correct Way. Because I have faith and joy in my household life, and understand impermanence, I am happy to renounce the world and practice the Way.' The Buddha said: 'Stop, Gotami! I do not allow women to enter my Dharma and Vinaya, to wear my Dharma robes; one should, throughout one's life, purify oneself, thoroughly cultivate the Brahma-conduct, keep one's mind still and guarded, never giving rise to thoughts, be as tranquil as the Way, without evil thoughts or desires, and take delight in emptiness and stillness.' At that time, Mahapajapati again... --------------------------------------------------------------------------------
Chinese
求哀言：“如是行者为可不乎？愿佛见过度得至泥洹。”如是至三，佛复不肯听之，前后作礼绕佛而去。自感愁毒悔过悲哀，泪出不能自止。自念：“作女人情态罪患乃当如是。”即便作大愿：“愿一切诸菩萨及人非人，莫复更此女人想态也。今要当求佛，尽形寿终不懈倦。” 佛时与大比丘留止是国避雨三月，补纳成衣已，着衣持钵出国而去。大爱道即与诸老母等，俱行追佛。佛转到那和县顿止河上，大爱道便前稽首作礼，迁住白佛言：“我闻女人精进可得沙门四道，愿得受佛法律。我以居家有信有乐，晓知无常，如是乐欲出家为道。” 佛言：“止止。裘昙弥！无乐令母人入我法律中服我法衣者；当尽寿命，清净洁己究畅梵行，静意自守未曾起想，如道憺然无邪念欲，心与空寂为娱乐。”时大爱道即复求哀言：“如是行者为可不乎？愿佛见过度得至泥洹。”如是至三，佛复不肯听之，便复前作礼绕佛而去，退住于外门，被弊败之衣，踱跣而立。泪出如雨，面目颜色垢秽流离，衣服污尘身体疲劳，歔欷悲啼不能自胜。自悔恣态恶有八十四，迷乱丈夫使失道德。佛知深谛实如是审，天下男子无不为女人所惑者。甚难甚难。我今用是态欲故，要当洁己不敢厥废也。唯子当度母耳，终不失子本愿也。 现代汉语译本：于是她哀求道：‘像这样修行的人难道不可以吗？希望佛陀能够允许我，让我得以证入涅槃（Nirvana，佛教术语，指解脱生死轮回的境界）。’ 这样说了三次，佛陀仍然不肯答应。她便再次向佛陀顶礼，绕佛后离去。她感到悲伤痛苦，后悔不已，泪流不止。她心想：‘作为女人，所带来的罪过和祸患竟然是这样。’ 于是她立下大愿：‘愿一切诸菩萨以及人与非人，都不要再对女人产生情欲的想法。我现在一定要寻求佛法，尽我一生，至死不懈。’ 当时，佛陀与众多比丘（Bhikkhu，佛教术语，指男性出家人）在这个国家停留了三个月避雨。缝补好衣服后，佛陀穿上僧衣，拿着钵，离开了这个国家。大爱道（Mahapajapati，佛陀的姨母）便与众位老妇人一起，跟随追赶佛陀。佛陀走到那和县，停留在河边。大爱道上前顶礼佛陀，恭敬地禀告说：‘我听说女人精进修行可以证得沙门四道（Sramana，佛教术语，指古印度时期出家求道者所证悟的四个果位），希望能够接受佛陀的教诲。我在家时就具有信心和喜乐，明白世事无常，因此乐于出家修行。’ 佛陀说：‘停止吧，瞿昙弥（Gotami，大爱道的称谓）！不要让我允许女人加入我的教法，穿上我的法衣。应当尽你的一生，清净自身，彻底地奉行梵行（Brahmacharya，佛教术语，指清净的修行生活），保持内心的平静，守护自己的思想，不生起任何杂念，像道路一样坦然，没有邪念和欲望，以内心与空寂为乐。’ 当时，大爱道再次哀求道：‘像这样修行的人难道不可以吗？希望佛陀能够允许我，让我得以证入涅槃。’ 这样说了三次，佛陀仍然不肯答应。她便再次上前顶礼佛陀，绕佛后离去，退到外门，穿着破旧的衣服，赤脚站立。泪如雨下，面容憔悴，满是污垢，衣服沾满灰尘，身体疲惫不堪，抽泣悲啼，无法自持。她后悔自己放纵姿态，犯下八十四种恶行，迷惑男子，使他们失去道德。佛陀知道，这确实是深刻的真理，天下的男子没有不被女人所迷惑的。这真是太难了。我现在因为这种情欲的缘故，一定要洁身自好，不敢有丝毫懈怠。儿子终究会度化母亲的，终究不会违背儿子最初的誓愿。’
English
English version: Then she pleaded, 'Is it not possible for someone who practices in this way? May the Buddha grant me permission to attain Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death).' She said this three times, but the Buddha still refused to grant her permission. She then bowed to the Buddha again, circumambulated him, and departed. She felt sorrow and pain, regretting deeply, and her tears flowed uncontrollably. She thought to herself, 'Being a woman, the sins and troubles that come with it are indeed like this.' So she made a great vow: 'May all Bodhisattvas (Bodhisattva, a Buddhist term referring to someone on the path to Buddhahood) and humans and non-humans no longer have lustful thoughts about women. I must now seek the Dharma (Dharma, a Buddhist term referring to the teachings of the Buddha), and I will not slacken until the end of my life.' At that time, the Buddha and many Bhikkhus (Bhikkhu, a Buddhist term referring to a male monastic) stayed in this country for three months to avoid the rain. After mending their robes, the Buddha put on his monastic robe, took his alms bowl, and left the country. Mahapajapati (Mahapajapati, the Buddha's aunt) then followed the Buddha with the old women. The Buddha went to Navaka and stopped by the river. Mahapajapati went forward, bowed to the Buddha, and respectfully said, 'I have heard that a woman who practices diligently can attain the four stages of Sramana (Sramana, a Buddhist term referring to a renunciate in ancient India who attained four stages of enlightenment). I wish to receive the Buddha's teachings. When I was at home, I had faith and joy, and I understood the impermanence of things, so I am happy to renounce the world and practice the Way.' The Buddha said, 'Stop, Gotami (Gotami, the name of Mahapajapati)! Do not let me allow women to join my teachings and wear my robes. You should spend your whole life purifying yourself, thoroughly practicing Brahmacharya (Brahmacharya, a Buddhist term referring to a pure and virtuous life), keeping your mind calm, guarding your thoughts, not generating any distracting thoughts, being as calm as a road, without evil thoughts and desires, and taking pleasure in the emptiness of your heart.' At that time, Mahapajapati pleaded again, 'Is it not possible for someone who practices in this way? May the Buddha grant me permission to attain Nirvana.' She said this three times, but the Buddha still refused to grant her permission. She then bowed to the Buddha again, circumambulated him, and departed, retreating to the outer gate, wearing tattered clothes, standing barefoot. Tears fell like rain, her face was haggard, full of dirt, her clothes were covered in dust, her body was exhausted, sobbing and weeping, unable to control herself. She regretted indulging in her appearance, committing eighty-four kinds of evil deeds, confusing men, and causing them to lose their morality. The Buddha knew that this was indeed a profound truth, and that all men in the world were seduced by women. This is indeed very difficult. Now, because of this lustful state, I must purify myself and dare not slacken in the slightest. The son will eventually liberate the mother, and will never betray the son's original vow.' --------------------------------------------------------------------------------
Chinese
贤者阿难见母大爱道如是不乐，即问言：“裘昙弥！何因着弊衣踱跣，面目流离身上蒙尘，疲劳悲涕乃尔耶？” 大爱道答言：“贤者阿难！今我用母人故，不得受佛法律，是故自悲伤耳。” 阿难言：“止止。裘昙弥！且自宽意，莫复悲怀乎。待我今入当向佛说是事，令母得安隐、使母欢喜。” 大爱道报言：“阿难！唯贤者当见过度使得成立。” 贤者阿难即入，叉手长跪稽首佛足下，三自归命，前白佛言：“我从佛闻，母人精进可得沙门四道。今大爱道以至心欲受佛法律。其以居家有信有乐，晓知无常。自审欲态，深知已谛。今欲出家为道，愿佛许之。” 佛言：“止止。阿难！无乐使母人入我法律为沙门也。所以者何？必危清高之士故。譬如，阿难！族姓之家生子，多女少男者，当知其家欲微矣。为已弱衰，不得大强盛也。今使母人入我法律者，必令佛法地清净梵行不得久住也。复譬如稻田禾稼且熟，而有恶露灾气，则令善谷伤败。令使母人入我法律者，必令佛法地清净梵行大道不得久兴盛。何以故？阿难！复譬如好良田，持蒺䔧种散其中，必败良田。今使母人入我法，譬如是。母人入我法律中者，无有成我法时，但猗我法欲坏败清净梵行使堕欲中，立罪之根耳。” 现代汉语译本：贤者阿难见Mahapajapati Gotami（摩诃波阇波提·乔昙弥，佛陀的姨母和养母）如此不快乐，便问道：‘Gotami（乔昙弥）！你为何穿着破旧的衣服，赤着脚，面容憔悴，身上沾满灰尘，如此疲惫悲伤呢？’ Mahapajapati Gotami（摩诃波阇波提·乔昙弥）回答说：‘贤者阿难！因为我是女人的缘故，不能接受佛陀的教法，所以才如此悲伤。’ 阿难说：‘罢了罢了。Gotami（乔昙弥）！请放宽心，不要再悲伤了。我这就去向佛陀禀明此事，让您能够安心，让您能够欢喜。’ Mahapajapati Gotami（摩诃波阇波提·乔昙弥）回答说：‘阿难！只有贤者您才能帮助我成功。’ 贤者阿难随即进入佛陀所在之处，合掌长跪，头面触地礼拜佛足，三遍自归依，然后禀告佛陀说：‘我从佛陀那里听闻，女人精进修行也能证得沙门四果（Sramana，佛教修行证悟的四个阶段）。现在Mahapajapati Gotami（摩诃波阇波提·乔昙弥）以至诚之心想要接受佛陀的教法。她在家时就具有信心和喜乐，明白世事无常。她已经审视了自己的欲望，深刻地了解了真谛。现在她想要出家修行，希望佛陀能够允许。’ 佛陀说：‘罢了罢了。阿难！不要允许女人进入我的教法中成为沙门尼（Sramani，女性出家修行者）。为什么呢？因为这必定会危害清净高尚的修行者。譬如，阿难！如果一个家族生孩子，女儿多而儿子少，就应当知道这个家族要衰微了。因为已经衰弱，不能够强大兴盛。现在如果允许女人进入我的教法，必定会使佛法的清净梵行（Brahmacharya，清净的修行生活）不能长久住世。又譬如稻田里的庄稼快要成熟时，却有恶露灾气，就会使好的谷物受到损害。如果允许女人进入我的教法，必定会使佛法的清净梵行大道不能长久兴盛。为什么呢？阿难！又譬如好的良田，却把蒺藜种子撒在其中，必定会毁坏良田。现在允许女人进入我的教法，就像这样。女人进入我的教法中，不会有成就我的教法的时候，只会依附我的教法想要破坏清净梵行，使人堕入欲望之中，成为罪恶的根源。’