---
title: "大莊嚴論經 · 30"
description: "大莊嚴論經是古印度著名佛教論師馬鳴菩薩所造的一部重要佛教經典，由後秦時期高僧鳩摩羅什翻譯為漢文。該經成書於公元1-2世紀，屬於大乘佛教早期論典，以詩偈與散文相間的形式闡述佛法要義。內容主要圍繞佛陀本生故事與菩薩修行展開，通過生動譬喻闡明因果業報、六度波羅蜜等核心教義，強調發菩提心與積累功德的重要性。作為大乘佛教重要論著，該經對漢傳佛教思想發展產生深遠影響，被歷代高僧視為修學菩薩道的重要指南，在佛教典籍中具有崇高地位。"
url: "https://rushiwowen.co/en/r/cm9u0s91l07gklb0v512x0k40"
---

### （三〇）

> (30)

復次，施戒及論其事淺近，善根熟者能樂深法。

> Furthermore, while teachings on giving, ethical conduct, and doctrinal discussions are more accessible in nature, those with mature virtuous roots are able to take delight in the profound Dharma.

我昔曾聞，有阿育王初得信心，數請眾僧入宮供養日日聽法，施張帳幕遮諸婦女而使聽法。時說法比丘以諸婦女多著世樂，但為讚歎施戒之法。有一妓女宿根淳熟，不避王法分受其罪，即便撥幕到比丘所，白比丘言：「佛所說者唯有施戒？更有餘耶？」比丘答言：「姉妹！我意不謂乃有如是利根之人，故作此說。若欲聽者，當更為汝說諸深法。」告女人言：「佛說一切世間所未聞法，所謂四諦。」即為女人分別說之，女人聞已得須陀洹道。爾時女人作如是言：「雖違王法得大義利。」即說偈言：

> I once heard that King Ashoka, soon after first embracing the faith, often invited many monks into the palace to make offerings and listen to their teachings every day. He set up curtains to shield the women so they could also listen. At that time, the monk giving the sermon noticed that most of the women were greatly attached to worldly pleasures, so he only praised the practices of generosity and moral conduct. Among them was a courtesan whose spiritual roots were mature from past lives. Unconcerned about defying the king's rule or suffering the consequences, she pushed aside the curtain and went directly to the monk, asking: "Does the Buddha teach only about generosity and moral precepts? Is there nothing more?" The monk replied, "Sister, I did not expect to find someone with such sharp faculties here, so I spoke only in this way. If you wish to hear more, I will explain the profound teachings for you." He then said to her, "The Buddha teaches what has never been heard in all the world, known as the Four Noble Truths." He then explained them in detail to her. After hearing them, she attained the stage of a Stream-enterer (Sotāpanna). Then that woman said, "Though I have violated the king's law, I have gained great benefit." And she spoke this verse:

「聞說四真諦，法眼淨無垢，以此危脆命，貿佛法堅命。假設於人王，今來害我者，我以得慧命，終無悔恨心。」

> "Upon hearing the Four Noble Truths, My dharma-eye was cleared of defilement. With this fragile, impermanent life, I have traded for the unshakeable life of the Dharma. Even if the king himself should come To take my life today, I have already attained the life of wisdom— In the end, I feel no regret."

時諸宮人見此妓女干冒王法，心懷戰懼恐同其罪。時此妓女見是事已，手自執刀到於王前，五體投地伏罪請死。復說偈言：

> Then the palace women, seeing this courtesan defy the king's law, trembled with fear, terrified of sharing her punishment. Upon witnessing this, the courtesan herself took a blade, approached the king, and prostrated herself fully on the ground, confessing her crime and offering her life. Then she spoke in verse:

「王制極嚴峻，無敢違犯者，我為聽法故，冒犯分受死。我今渴於法，冒突至僧所，如春熱渴牛，求水不避杖，突入清流中，飲足乃還歸。大王應當知，佛法難聞值，譬如優曇花，難可得值遇。三界大真濟，所說諸妙法，我得聞斯說，云何不欣樂？其所說法者，乃實是燈炬，滅結大鼓聲，天人之橋津，又聞解脫鈴，歡喜娛樂音。菩薩於昔日，苦行勤求法，投巖及割肉，以求無上道。既得為人說，甚難可值遇，我得值斯法，云何不聽受？此身如聚沫，芭蕉及泡焰，四大蛇纏擾；今斯法施會，難可得聞值，何惜鄙穢身，而當不聽法？而此危幻身，雖復能進止，顧視諸威儀，來去及坐臥，看示及語言，實非是眾生，而作眾生想，種種諸威儀，一切皆如幻，不久當散毀，捨棄於塚間。屍骸同木石，烏鳥所殘食，雨漬令腐敗，猶泥人毀壞。」

> "The king's laws are extremely strict; no one dares to disobey them. Yet for the sake of hearing the Dharma, I will risk the punishment, even if it means death. I am now so thirsty for the Dharma that I have bravely come to the monastery. Like a thirsty ox in the spring heat, not fearing the stick as it seeks water, I break into the clear stream, drink my fill, and then return. The great king should know: the Buddha's teachings are rarely encountered. They are like the udumbara flower, which is extremely difficult to meet. The great true savior of the three realms has spoken these wondrous teachings. Having heard them, how could I not rejoice? What he has taught is truly a lamp and a torch, A great drum that extinguishes afflictions, a bridge and a ferry for gods and humans. I also hear the bell of liberation, the joyful sound of happiness. In the past, the Bodhisattva practiced diligently and sought the Dharma, Jumping off cliffs and cutting his flesh to attain the supreme path. Now that he has taught it to others, it is incredibly hard to encounter. I have been fortunate enough to meet this teaching—how could I not listen and receive it? This body is like a pile of foam, or a plantain tree, a bubble, or a flame, Entangled and tormented by the four great elements like snakes. Now, in this assembly where the Dharma is given, It is so difficult to have the chance to hear it. Why should I begrudge this foul and filthy body And not listen to the Dharma? This body is as fragile as an illusion, Able to move and stop, to look around and maintain its dignity, To come and go, to sit and lie down, to gesture and speak, But in reality, it is not a true being; we only think of it as one. All these various dignified postures are entirely like illusions. Soon it will fall apart and be discarded in the charnel ground. The corpse will be like wood or stone, eaten by crows and birds, Soaked and rotted by rain, like a clay statue that crumbles."

爾時彼王聞斯偈已而告之言：「汝能至意聽如是法，今證何事？」妓女即說偈言：

> At that time, the king heard this verse and said to her, "You can truly focus your mind and listen to such teachings—what have you realized now?" The courtesan then recited a verse in reply:

「今不覆藏時，我宜當實說，已證須陀洹。應發歡喜心，至心而善聽。我今自見法，終不隨他信，心無有疑網，已閉三惡趣，生死作邊際，我已離有獄。於六十二見，牢縛今已解，不久當遠離，趣向甘露城。十力坊所道，陰界及諸入，我悉如是見，觀身如蛇篋，陰如拔刀賊，欲如怨詐親，諸根如空聚，六塵破村賊，陷下之愛河。已悟如斯事，求彼安隱處。」

> "Do not hide it any longer—now I should speak the truth: I have already attained the fruit of Stream-Entry. You should feel joyful, and listen with complete sincerity. I have seen the truth for myself; I will never follow others out of blind belief, and my mind is free from doubts. The three lower realms are now closed to me, And I have reached the edge of birth-and-death. I have escaped the prison of existence. From the sixty-two wrong views, The tight bonds have now been loosened, And before long I will leave them far behind, Heading toward the city of the Deathless. On the path laid by the Ten-Powered One, The aggregates, realms, and sense-bases— I see them all just as they are: Seeing the body as a bag of snakes, The aggregates as thieves with drawn swords, Desires as false friends who feign intimacy, The sense faculties as an empty village, The six sense objects as raiders destroying that village, And the sinking river of craving. Having awakened to these truths, I now seek that place of ultimate peace and safety."

王聞是已於佛法中倍生敬心，而作是言：「嗚呼佛法！大力世尊厭生死道，嗚呼佛法！有信向者皆得解脫。何以知之？女人淺智尚能解悟，過六師故，我今向阿耨多羅調御丈夫坊處生歸依心，南無救一切眾生大悲者，開甘露法，男女長幼等同修行。」即說偈言：

> When the king heard this, his reverence for the Buddha's teachings grew even deeper, and he said: "How wonderful are the Buddha's teachings! The mighty World-Honored One has grown weary of the path of birth and death. How wonderful are the Buddha's teachings! All who have faith and aspiration can attain liberation. How can this be known? Even a woman with shallow wisdom can still understand and realize the truth, surpassing the six non-Buddhist teachers. Now I take refuge in the abode of the Unsurpassed, the Tamed Tamer, the Great Charioteer. Homage to the Compassionate One who saves all beings, who opens the door of the sweet dew of Dharma, so that men and women, young and old, can all practice together." Then he spoke this verse:

「若謂女人解，名為淺近者，諸餘深智人，敬尚方能悟。如是甚深義，為智所敬者，乃是牟尼尊，最勝正導說。所說之妙法，聞者極欣樂，專念而攝心，能令不放逸。所說不為論，亦不為摧滅，外道諸語論，一切自破壞。不曾自稱譽，名聞遍世間，雖說實功德，不名自稱譽。威德雖熾盛，湛然具寂滅，既具一切智，不恃而自高。所作雖勇健，而復善調順，解脫諸矜高，然復不鄙劣。說法久流布，無能譏呵者，無害者所說，種種多差別。然諸一切人，無能說其過，言說雖豐廣，無有厭患者。所說雖同俗，而理出世間，善逝之所說，文字世流布。然常未曾有，化度恒新異，如是妙言論，無不合掌禮。誰不讚世尊，善論大師子，譬如春夏時，陰晴皆益物。佛語亦如是，多種利眾生，能去眾人疑，對治善宣釋。能令離三有，顯示安隱處，亦能令眾生，或喜或驚怖。亦能令稱適，亦能使悲感，亦能得利悅，滅結所說法。真實是神變，應說者必說，不惜人情意，所說雖剛麤，然不違法相。最勝智慧者，如似大海水，初中及邊際，等同於一味。佛法亦如是，初中後皆善，聽之悉清淨。明智聽彼語，勇捍意滿足，聽聞此語已，不樂外典籍。言辭悉具足，才辯甚美妙，亦不自矜高，所說不怯弱。一切中最勝，顯著義具足，實是一切智，外道體義少。以智莊嚴辭，言辭極美妙，然無有義味，諂偽邪媚說。世間大愚闇，執汝之法炬，入於真諦處，如入己舍宅。善逝諸弟子，我能得擁護，諸大弟子等，善調伏諸根。彼所說弟子，我今言深信，於諸大眾前，稱宣說是語。從今日已去，聽諸釋子等，經常入我宮，從今日體信。沙門釋子等，自恣聽入宮，能以甘露法，滿足女人心。女心既寂靜，趣於解脫處，是故常應聽，甚深四諦義。」

> "If it is said that women's understanding is shallow and superficial, Then the wise and deeply learned must revere and work hard to realize. Such profound meanings, honored by the wise, Are the supreme and correct teachings of the Buddha, the Noble One. The wonderful teachings he speaks bring great joy to all who hear them. They focus the mind and gather the heart, preventing negligence. What he teaches is not for debate, nor to destroy others. The theories of all external paths collapse on their own. He never praises himself, yet his fame spreads throughout the world. Though he speaks of true virtue, it is not called self-praise. Though he has radiant power and majesty, he remains perfectly still and tranquil. Though he possesses all wisdom, he does not cling to pride or become arrogant. Though his actions are vigorous, they are also gentle and well-tuned. He is free from all arrogance, yet he is also not base or mean. His teachings spread far and wide, with no one able to criticize them. They are spoken by one who causes no harm, and they come in many different forms. Yet no person can find fault with them. Though he speaks abundantly, no one ever tires of him. His words resemble worldly speech, but their meaning transcends the world. The teachings of the Well-Gone One use worldly words that flow through the world. Yet they are always fresh and novel in their transformative power. To such wonderful words, everyone bows with joined palms. Who would not praise the World-Honored One, the great lion of teachers? Just as in spring and summer, both clouds and sunshine benefit all things. So too, the Buddha's words benefit beings in many ways. They remove people's doubts, and provide skillful explanations to counter wrong views. They lead beings away from the three realms of existence, and show them the place of peace. They can make beings happy or frightened. They can bring comfort, or they can stir grief. They can bring benefit and joy, and these teachings destroy the bonds of suffering. True realization is a miracle; what should be spoken will be spoken. The Buddha does not spare people's feelings; though his words are sometimes harsh, They never contradict the nature of reality. The highest wise one Is like the waters of the great sea, the same in flavor from the beginning, middle, and end. The Buddha's Dharma is the same; it is good in the beginning, middle, and end. Listening to it brings complete purity. The wise who listen to his words, brave and fulfilled in their intention, After hearing these words, no longer delight in external scriptures. His words are complete, his eloquence beautiful, Yet he is not proud, and what he says is not timid. In all things, he is supreme, his meaning is clear and complete. He truly is all-knowing. The theories of external paths have little substance. They use wisdom to adorn their words, but their speech, though outwardly beautiful, Has no true meaning; it is flattering, false, and seductive in its wrong views. The great darkness of the world, you hold your torch of Dharma. Enter into the place of ultimate truth, as if entering your own home. The followers of the Well-Gone One, I can protect them. These great disciples have well-tamed their senses. I now declare my deep faith in what these disciples teach. Before the great assembly, I proclaim these words: From today onward, I allow all sons of the Shakya clan To enter my palace freely. From today, I have faith. I allow the monks, the sons of the Shakya, to enter my palace at will. They can satisfy women's hearts with the nectar of truth. When women's minds become calm and peaceful, they move toward liberation. Therefore, we should always listen to the profound meaning of the Four Noble Truths."

## 大莊嚴論經卷第五

> Mahayana Shastra of Adornment, Volume 5