聞如是：
Thus have I heard:
一時，佛在舍衛國祇樹給孤獨 園，與大比丘眾五百人俱。
At one time, the Buddha was staying in Śrāvasti, Jeta’s Grove, Anāthapiṇḍika’s Park, together with a great assembly of five-hundred bhikṣus.
爾時，舍衛城內 有比丘尼名曰婆陀，將五百比丘尼於彼 遊化。時，婆陀比丘尼在閑靜之處，而自思惟， 結加趺坐，繫念在前，自憶無數宿命之事， 復自笑。有比丘尼遙見婆陀比丘尼笑，見 已，便往至比丘尼所：「今婆陀比丘尼獨在樹 下而笑，將有何緣？」
At that time, in the city of Śrāvastī was a bhikṣunī named Bhadrā, who travelled and taught with five hundred bhikṣunīs. Then, the bhikṣunī Bhadrā was staying within a quiet place, reflected on herself, sat cross-legged, concentrated her mind, and recalled her past lives, wherein she began quietly laughing at herself. Some bhikṣunīs saw the bhikṣunī Bhadrā laughing from afar and approached her, asking: “The bhikṣunī Bhadrā sat beneath the tree and began laughing, what are the causes and conditions for this?”
時，五百比丘尼即相將 至婆陀比丘尼所，頭面禮足。爾時，五百比丘 尼白婆陀曰：「有何因緣獨坐樹下而笑耶？」
Therein, the five-hundred bhikṣunīs immediately approached the bhikṣunī Bhadrā, and paid obeisance with their heads at her feet. At that time, the five-hundred bhikṣunīs faced Bhadrā and asked: “what causes and conditions are there that you sit under this tree and begin laughing?”
爾時，婆陀比丘尼告五百比丘尼曰：「我向者 在此樹下，自憶無數宿命之事，復見昔日 所經歷身，死此生彼，皆悉觀見。」
At that time, the bhikṣunī Bhadrā replied to the five-hundred bhikṣunīs, saying: “I have been, while under this tree, recalling countless past life events, and furthermore the dates and places of my former bodies, their deaths in one place and births in another, all observed clearly.”
時，五百比 丘尼復白言：「唯願當說曩昔之緣。」
Then, the five-hundred bhikṣunīs further asked her: “Please tell us the causes of those past live events.”
時，婆陀比 丘尼告五百比丘尼曰：「過去久遠九十一劫 有佛出世，名曰毘婆尸如來、至真、等正覺、明 行成為、善逝、世間解、無上士、道法御、天人師，號 佛、眾祐，出現於世。爾時，世界名槃頭摩，人 民熾盛不可稱計。爾時，如來遊彼國界，將 十六萬八千比丘眾，前後圍繞而為說法。時 佛名號流布四遠：『毘婆尸佛者眾相具足，是 一切人良祐福田。』
Then, the bhikṣunī Bhadrā spoke to the five-hundred bhikṣunīs, saying: “in the distant past, ninety-one kalpas ago, there was a Buddha Who entered the world named Vipaśyin Tathāgata, Arhat, Samyaksambuddha, Sugata, Lokavid, Anuttarapurūṣadamyasārathi, Śāstādevamanuṣyānām, Buddha, Bhagavat. In that time, the world was called Paṇṭhavamā, and the people were innumerable and numberless. At that time, the Tathāgata travelled in that land with a great assembly of one-hundred-and-sixty-eighty-thousand bhikṣus, teaching the Dharma. There, the Buddha’s name spread widely throughout the four directions: “Vipaśyin Buddha, complete in all characteristics, is an auspicious field of merit for all beings.”
「爾時，彼國界中有童子名 曰梵天，顏貌端正，世之希有。時，彼童子手 執寶蓋而行諸街巷中。時有居士婦亦復 端正，亦從此道行，眾人皆共觀看。時童子 便作是念：『我今亦復端正，手執寶蓋，眾人 皆不觀視我身，此諸人民皆共觀此女人。我 今要當作方便，使人觀視我。』時彼童子即 出彼城，往至毘婆尸佛所，手執寶華，供養 七日七夜，亦作誓願：『設當毘婆尸佛有此 神足，有此神力，是世間、天上福田，持此功 德，使我將來之世作女人身，人民見之莫 不喜踊。』
“At that time, within that land was a kumāra boy named Brahmadeva, who was handsome and rare among people. There, the kumāra boy held a jewelled parasol and was walking along the various paths along the street. There, there was an also a noble-woman, beautiful and virtuous, who was also walking along the path, and a great many people were watching her. The kumāra boy thought: “I am now also beautiful and virtuous, and in my hand I hold a jewelled parasol, but a great many people don’t pay attention to me or my body, and instead these various people pay attention to this woman. I will employ skilful-means and cause these people to look at me.” Then the kumāra boy left the city, and went before the Buddha Vipaśyin, and with jewelled flowers with his hand, made offerings and obeisance unto the Buddha for seven days and nights, and also made this vow: “if the Buddha Vipaśyin is complete in supernormal power, and possesses these supranormal powers, and within this world is superior to the devas in fields of merit, and He posses such merit, then may I in my lives to come receive a female body, so that all beings who come to see me cannot but joyfully dance.”
「爾時，彼童子七日七夜供養彼佛 已，隨命長短，後便生三十三天，於彼作 女人身，極為端正，玉女中第一，以五事功 德勝彼天女。云何為五？所謂天壽、天色、天 樂、天威福、天自在。時三十三天見已，各自說 曰：『此天女者，極為殊妙，無與等者。』其中或 有天子作是說：『此天女我應得以為天 后。』各相競爭。時大天王說曰：『汝等勿共鬪 訟，其中能說極妙法者，便以此天女與 之作婦。』
“At that time, after the kumāra boy made offerings and obeisance unto the Buddha for seven days and nights, lived out a long life, and was thereafter born among the Trayastriṃśa devas, and therein had the body of a woman that was beautiful and upright, and also foremost among the heavenly maidens, surpassing them in five meritorious qualities. What were these qualities? They were of the qualities of heavenly longevity, heavenly appearance, heavenly music, heavenly prestige, and heavenly self-mastery. Therein, the devas of Trayastriṃśa having seen her, all said: “this heavenly maiden is extremely wonderful and unparalleled.” Among them there was a devaputra who said: “I ought to make this heavenly maiden my queen.” and so a competition broke out. At that time the great devarāja said: “you ought not fight amongst yourselves, only the one among you who can expound the sublime Dharma will be able to have this maiden as a wife.”
「爾時，有一天子便說斯偈：
“At that time, there was one devaputra who spoke in verse:
「『若起若復坐， 寤寐無有歡，
設我眠睡時， 然後乃無欲。』“‘Whether arising or sitting again,
I find no joy in waking or sleeping,;
Only when I am asleep,
Am I then without desire.’’’
「爾時，復有天子而說斯偈：
At that time, another devaputra uttered verses:
「『汝今故為樂， 於眠無念想，
我今興欲念， 如似打戰鼓。』“‘You may be caused to sing,
And while asleep are without thoughts;
But I now take joy in thoughts,
And am like the beating of a drum.’”
「爾時，復有天子而說斯偈：
“At that time, another devaputra uttered verses:
「『設復打戰鼓， 猶有休息時，
我欲馳速疾， 如水流不停。』“‘You may beat a drum again and again,
But you will still need to come to rest;
My desire is the swift galloping of a horse,
That is like water in its flowing unceasingly.’”
「爾時，復有天子而說斯偈：
“At that time, another devaputra uttered verses:
「『如水漂大木， 猶有休息時，
我恒思想欲， 如殺象不眴。』“‘Like a large log of wood floating on water,
It will still need to come to rest;
But my only my thoughts of desire,
Are like the killing an elephant of which is impossible.’”
「爾時，諸天中最尊天子與諸天人而說斯 偈：
「『汝等猶閑暇， 各能說斯偈，
我今不自知， 為存為亡乎？』
「爾時，諸天人白彼天子曰：『善哉！天子！所說 偈者極為清妙。今日此天女奉貢天王。』爾 時，天女即入天王宮。汝等諸天勿有猶豫。 所以然者，爾時童子供養佛上寶蓋者，豈 異人乎？莫作是觀。爾時童子身者，即我身 是也。
「過去三十一劫有式詰如來，出現於 世，遊化於野馬世界，與大比丘眾十六萬 人俱。爾時，彼天女後便命終而生人中，受 女人身，極為端正，世之希有。時式詰如來到 時，著衣持鉢，入野馬城乞食。時彼天女人 復為長者婦，以好飲食，奉上式詰如來，普 作誓願：『持此功德之業，所生之處莫墮三 惡趣，顏貌端正，與人殊異。』
「爾時，彼女人後 便命終生三十三天，於彼復作女人身，極 為端正，有五事功德勝彼諸天。爾時天 女，豈異人乎？莫作是觀。所以然者，彼女 人者，則我身是。
「即於彼劫毘舍羅婆如來 出現於世，爾時天女隨壽長短，命終之後 來生人中，受女人身，顏貌端正，世之希有。 復與長者居士作婦。爾時，長者婦復以妙 衣好服奉上如來，發此誓願：『使我將來之 世得作女身。』時彼婦女命終之後生三十 三天，顏貌端正，勝彼天女。爾時彼女人者， 豈異人乎？莫作斯觀。所以然者，爾時女人 者，則我身是。
「時彼女人隨壽長短，命終之後， 來生人中，在波羅 ［木＊奈］ 大城，與月光長者作 婦婢，顏貌麁醜，人所惡見。自毘舍羅婆去 世，更無佛。爾時，各佛遊化。時月光長者婦 告其婢曰：『汝在外遊行，求覓沙門！顏貌端 正，入吾意者，將來在家，吾欲供養。』爾時，彼 婢即出家中，在外求覓沙門！遇見各佛城 內遊乞，然顏貌麁惡，姿色醜弊。時彼婢使 語各佛曰：『大家欲見，願屈至家。』即入白 主：『沙門已至，可往相見。』
「時長者婦見沙門 已，心不歡樂，即語其婢：『此還發遣，吾不布 施。所以然者，由其顏貌麁弊故。』爾時，其 婢語夫人曰：『設夫人不惠施沙門者，我 今日所應食分，盡用惠施。』時彼夫人即出食 分，細 麨 一升。時彼婢便授與沙門，各 佛受此食已，飛在虛空作十八變。時長者 婢復作誓願：『持此功德，所生之處莫墮三 惡趣，使我將來之世，得作女人，極為端 正。』
「時彼各佛手擎鉢飯，遶城三匝，月光 長者將五百商人集普會講堂。時彼城中 男女大小，見各佛擎鉢飯，飛在虛空，見已， 相謂言：『斯是何人功德乃爾乎？遇此各 佛飯食惠施？』
「時長者婢語夫人曰：『出觀 向沙門神德，飛在虛空作十八變，神德無 量。』時長者婦告其婢曰：『今所惠施沙門 之食，設獲福者，盡持與我，我當與汝二日 食直。』其婢報曰：『不堪任以福相與。』夫人告 曰：『與汝四日食直，乃至十日食直。』其婢報曰： 『我不堪任以福相與。』夫人告曰：『我今與汝 百枚金錢。』其婢報曰：『我不須。』夫人復告：『與 汝二百，乃至千枚金錢。』其婢報曰：『我亦不須。』 夫人告曰：『我免汝身，使不作婢。』婢報 曰：『我亦不須求為良人。』夫人復告：『汝作 夫人，我為婢使。』其婢報曰：『我亦不須求為 夫人。』夫人告曰：『我今當取汝撾打，毀兀 耳鼻，截汝手足，當斷汝頭。』其婢報曰：『如 斯之痛，盡堪任受，終不以福而相惠施；身 屬大家，心善各異。』爾時，長者婦即撾其婢。
「時五百商人各作斯論：『此神人者今來乞食， 必當是我家施與。』時月光長者發遣諸人，還 來入家，見夫人取婢鞭打，即問之曰：『以何 因緣而鞭此婢。』時婢便以斯因緣具白。時 月光長者歡喜踊躍，不能自勝，即攝夫人 以為婢使，使其婢代夫人處。
「爾時，波羅 捺城有王治化，名梵摩達。時彼大王聞月光 長者飯辟支佛，甚懷喜悅，乃遇真人，隨時 惠施。梵摩達王即遣人召月光長者，而告 之曰：『汝實飯神仙真人乎？』長者白王：『實遇 真人，以食惠施。』時梵摩達王尋時賞賜，更增 職位。時長者婢隨壽長短，命終之後生三十 三天，顏貌殊妙，世之希有，五事功德勝彼 諸天。諸妹莫作是觀，爾時長者婢，即我身 是也。
「於此賢劫中有佛出世，名拘樓孫如 來。時彼天女隨壽長短，命終之後生於人 中。爾時，耶若達梵志作女。時此女人復飯 如來，發誓願，求作女人身。後命終生三 十三天，顏貌端正，勝諸天女。復從彼命終， 生於人中。
「爾時，拘那含牟尼佛出現於世。 時彼天女為長者女，復以金華供養拘那 含牟尼佛：『持此功德，所生之處，莫墮三惡 趣，使我後身得作女人身。』時此女人隨壽 長短，命終之後生三十三天，於彼端正，出 眾天女上，有五事功德而不可及。爾時長 者女供養拘那含牟尼佛，豈異人乎？莫作 斯觀，爾時長者女人，則我身是。
「時彼天女隨 壽長短，來生人中，復與長者作婦，顏貌殊 特，世間希有。
「爾時，迦葉如來出現於世。時 長者婦七日七夜，供養迦葉佛，發誓願言： 『使我將來世得作女人身。』時長者婦隨壽 長短，命終之後生三十三天，有五事功德 勝彼天女。爾時長者婦供養迦葉佛者，豈 異人乎？莫作斯觀，爾時長者婦，則我身是。
「於此賢劫釋迦文出現於世，時彼天女命 終之後生羅閱城中，與劫毘羅婆羅門作 女，顏貌端正，出諸女人表。劫毘婆羅門女 正以紫磨金像，至彼女人所，黮如似墨， 意不貪五欲。諸妹莫作斯觀，此女人身豈 異人乎？爾時婆羅門女者，則我身是也。諸妹 當知，緣昔日功報，與比鉢羅摩納作婦，所 謂摩訶迦葉是。尊大迦葉先自出家，後日我 方出家，自憶昔日所經歷女人之身，是以 今故自笑耳。我以無智自蔽，供養六如來， 求作女人身，以此因緣，故笑昔日所經歷。」
爾時，眾多比丘聞婆陀比丘尼自憶宿命無 數世時事，即往世尊所，頭面禮足，在一面 坐。以此因緣，具白如來。
爾時，世尊告諸比 丘：「汝等頗見聲聞之中比丘尼，自憶無數世 事如斯人乎？」
比丘白佛：「不見。世尊！」
佛 告諸比丘：「我聲聞中第一弟子自憶宿命無 數世事，劫毘羅比丘尼是。」
爾時，諸比丘聞佛 所說，歡喜奉行。
Saddharmatā 