Accessed at: 佛說海龍王經 (T0598)
爾時海龍王有女，號名寶錦離垢錦，端正姝好，容顏英艶，
At that time the Nāga King had a daughter, named Jewel Brocade Free of Defiled Brocades. She was beautiful, upright and kind, and had a flowery appearance.
與萬龍夫人俱，各以右手執珠瓔珞，一心視佛，目未曾眴，禮佛而立。
She with her ten-thousand prestigious nāga ladies all held a jewel and a pearl necklace in their right hands. With one mind they gazed upon the Buddha; their eyes not once wavering. Paying obeisance toward the Buddha, they then stood up.
時寶錦女及萬夫人以珠瓔珞奉上世尊，同音歎曰：「今日吾等一類平心皆發無上正真道意！吾等來世得為如來、至真、等正覺，當說經法，將護眾僧，如今如來！」
At that moment the maiden Jewel Brocade and the ten thousand prestigious ladies offered their jewels and pearled necklaces unto the World-Honoured One, and together spoke with one voice:
“Today we all, with one and equal mind, set out toward the unexcelled, perfect and true Path! We in future times will become Tathāgatas, arrive at the Truth, achieve correct Bodhi, expound the sūtras, and thus save and protect the saṃgha.
於時賢者大迦葉謂女及諸夫人：「無上正覺甚難可獲，不可以女身
得成佛道。」
Thereupon the Ārya Mahākāśyapa addressed all of the ladies:
“Unexcelled, perfect enlightenment is difficult to achieve, one cannot with a female body achieve the Path of the Buddha.”
寶錦女謂大迦葉：「心志本淨，行菩薩者得佛不難！彼發道心，成
佛如觀手掌。適以能發諸通慧心，則便攝取一切佛法。」
The Maiden Jewel Brocade addressed Mahākāśyapa: “the resolute mind is originally pure. The one with the conduct of the Bodhisattva obtains Buddhahood without difficulty!
女謂迦葉：「又如所云：『不可以女身得成佛道。』男子之身亦不
可得！所以者何？其道心者，無男無女。如佛所言：『計於目者，
無男無女。』
She addressed Kāśyapa:
“Furthermore, you said: ‘one cannot with a female body attain the way of the Buddha.’ [But] the body of a Son likewise cannot obtain it! Wherefore? The one with the Mind of the Path, is neither male nor female. Like the Buddha had said: ‘all [that is] measured by the eye is neither male nor female.’
耳鼻口身心亦復如是，無男無女。所以者何？唯仁者眼空故。
The ear, nose, mouth, body and mind are also thus, they are neither male nor female. Wherefore? This is simply because the eyes of the Āryas is empty.
計於空者，無男無女，耳、鼻、口、身、心俱空，如是虛
空及寂，無男無女。
Contemplating emptiness there is neither male nor female; the eye, nose, mouth, body, mind are all empty, just as space and quiescence, they are neither male nor female.
若能解了分別眼本，則名曰道。耳、鼻、口、
身、心亦復如是，計於道者，無男無女法。是故，迦葉！又如諸法皆在自然，道亦自然，吾亦自然。」
If one can understand and discern the origin of the eye, then that is what is called the Path [of the Buddha]. The ear, nose, mouth, body and mind are also thus; the one who contemplates the Path, has the dharma of neither maleness nor femaleness. Therefore Kāśyapa! Just as all dharmas all exist undisturbed [by maleness or femaleness], the Path [of the Buddhas] is also undisturbed, and I am also undisturbed.
迦葉問女：「汝是道耶？」
Kāśyapa questioned the maiden: “are you on the Path?”
其女答曰：「尊者耆年，謂我是非道乎？」
The maiden replied: “Venerable Elder, do you consider me not on the Path?”
迦葉答曰：「吾非佛道，是聲聞耳！」
Kāśyapa replied: “I am not on the Path of the Buddhas; I am a Śrāvaka!”
女又問曰：「誰開化仁？」
The maiden questioned [him]: “who guided you?”
答曰：「如來。」
He replied: “the Tathāgata.”
女曰：「假令如來不成正覺，寧能開化於耆年不？」
She replied: “If the Tathāgata had not attained correct Bodhi, would He have opened and transformed the Venerable Elder?”
答曰：「不也。」
He replied: “no.”
「是故仁者當知，在彼則為以道，無不覺道。」
“Therefore, the Venerable [Kāśyapa] should know in that case that by means of the Path [of the Buddhas], there are none who do not awaken to the Path.
迦葉問女：「逆為道乎？」
Kāśyapa asked the maiden: “is rebelling the Path?”
答曰：「唯然，迦葉！逆則道也。所以者何？以別本淨可覺了，道
者則無有逆解，逆本淨則名曰道。空者本無分別，諸逆則名曰道。
假使諸法有合有散，則非道也。等一切法、順如應者，乃為道
耳。」
She replied: “indeed, Kāśyapa! Rebelling is the Path. Wherefore? By discerning the Original Purity, one can awaken; the Path has no opposition to comprehend, [for] the Original Purity of opposition is what is called the Path. Emptiness itself fundamentally has no distinctions, and so all opposition is thus called the Path.
迦葉問女：「誰以如此辯才相施？」
Kāśyapa asked the maiden: “who bestowed you such eloquence?”
女答曰：「尊者迦葉施我辯才。設使仁者不問於我，何因發辯？譬如，迦葉！無有呼者，何緣響應？假使無問菩薩義者，無因發辯。」
She replied: “Venerable Elder Kāśyapa bestowed me such eloquence. If the Wise-[Venerable] had not questioned me, then what would have caused this eloquence? For example, Kāsyapa! Were there nobody who called out, then by what cause would there be an echo? And so if the Bodhisattva were not questioned, there would arise no cause of discussion.”
迦葉問女：「汝為供養幾何佛乎？」
Kāśyapa asked the maiden: “how many offerings have you made to the Buddhas?”
女答曰：「如仁者所斷塵勞。」
The maiden replied: “as many of the afflictions the Wise-[Venerable] has severed.”
迦葉答女曰：「吾不斷塵勞。」
Kāśyapa replied to the maiden: “I do not sever the afflictions.”
女又問：「仁者！俗有塵勞穢耶？」
The maiden then asked: “Wise-[Venerable]! Does the mundane world have afflictions and impurities?”
迦葉答曰：「吾無塵勞，亦不斷矣。」
Kāśyapa replied: “[neither] am I afflicted, nor have I cut them off.”
女又問曰：「安置諸塵勞？」
The maiden then asked: “where do you place the afflictions?”
答曰：「不起不滅，亦無所置。所解如此，如本無也。」
He replied: “they neither arise nor cease, nor do they have any fixed place. That which is understood is thus, they are like Original Non-Existence.”
又問：「本無寧可知耶？」
She then asked: “can Original Non-Existence be understood?”
答曰：「不也！」
He replied: “no!”
又問：「何故仁言：『其慧如道，如所知了。』？」
She asked him again: “what caused the Wise-One to utter: “this wisdom is like the Path, like that which is known.”?”
「明無為，知如此，如解本無，是故名曰慧與凡夫等。」
“Illumined as non-action, know [dharmas] as they are; like understanding Original Non-Existence. Therefore it is called Wisdom Equal to the Worldly.”
又問女：「汝所辯者斷一切言？」
He again asked the maiden: “does that you speak of defy all speech?”
答曰：「吾無所斷，亦無有言。所以者何？法界無所斷，一切所說
皆應法界。
She replied: “I have nothing that I sever, nor do I have speech. Wherefore? The Dharmadhātu has nothing with which to sever, for all that is spoken of all corresponds to the Dharmadhātu.
迦葉又問女：「汝等我於凡夫法，寧不有疑乎？」
Kāśyapa again asked the maiden: “you all see me as being within the dharma of worldly beings, do you have doubts [about this]?”
女答曰：「假使立仁凡夫慧法，而各異者，吾當有疑。吾謂仁者凡
夫無異，以故無疑。諸法皆等，無若干故，是謂平等，如虛空是謂
平等。」
The maiden replied: “were there the Dharma Wisdom of the Āryas and of the Worldly, and that they [truly] were different, I would have doubt. However, I consider there no difference between the wise and the worldly, therefore I have no doubt. All dharmas are all equal, for were they unequal, then [truly] they are equal, just like how empty space is considered equal.”
又問女：「汝於凡夫等聖賢耶？」
He again asked the maiden: “are you a worldly being or an Ārya?”
答曰：「吾不凡夫，亦非聖賢。所以者何？假使吾等身與凡夫等，不行菩薩；設使賢聖等，則斷佛法。」
She replied: “I am neither worldly, nor am I an Ārya. Wherefore? If my body were like that of the worldly being, then I would not have practised as a Bodhisattva; were I that of the Āryas I would sever the Buddha-Dharma.”
又問女：「設汝不與凡夫等，亦不與聖賢等，寧與佛等乎？」
He again asked the maiden: “if you are not with the worldly, nor with the Āryas, are you then with the Buddhas?”
女答曰：「不也！所以者何？吾身本於佛法等。」
She replied: “no! Wherefore? My body is originally the Buddha-Dharma.”
又問女曰：「假使汝於佛法等者，寧逮佛法乎？」
He again asked the maiden: “if you are in the Buddha-Dharma, do you arrive at the Buddha-Dharma?”
女答曰：「仁者耆年，寧信佛法有去來、今現在緣耶？有方面乎？ 有所處青、黃、赤、白、黑不？」
The maiden replied: “Wise-One Elder, does faith in the Buddha-Dharma have past, future and present manifesting conditions? Or directions? Have they that which is blue, green, red, white or black?
答女曰：「諸佛之法無有形貌。」
He replied to the maiden: “all of the Buddha’s Dharma is without characteristics.”
女答曰：「假令諸佛法無有形貌，云何從我求乎？」
The maiden replied: “if all of the Buddha-Dharma is without characteristics, then how could they be sought within me?
迦葉問女：「佛法當於何求？」
Kāśyapa asked the maiden: “where can the Buddha-Dharma be sought?”
答曰：「當於六十二見中求。」
She replied: “it is sought within the Sixty-Two Mistaken Views.”
又問：「六十二見當於何求？」
He again asked: “where can the Sixty-Two Mistaken Views views be sought?”
答曰：「當於如來解脫中求。」
She replied: “it can be sought within the liberation of the Tathāgata.”
又問：「如來解脫者當於何求？」
He again asked: “where can the liberation of the Tathāgata be sought?”
答曰：「當於五逆中求。」
She replied: “it is sought within the Five Obstructions.”
又問：「五逆當於何求？」
He again asked: “where can the Five Obstructions be sought?”
答曰：「當於度知見求。」
She replied: “it is sought via extensive knowledge.”
又問：「此言何謂？」
He again asked: “how is this speech comprehended?”
女答曰：「無縛無脫、無取無捨，此為本淨，是為諸法之深教言，非若干言。」
The maiden replied: “by neither binding nor releasing, neither grasping nor renouncing, this is the Original Purity, this is sublime teaching of all dharmas, being not mere speech.”
又問女：「是之言教，不違如來言乎？」
He again asked the maiden: “this teaching, does it not contradict the teaching of the Tathāgata?”
女答曰：「是真諦言，不為違失如來之教。所以者何？如如來之道
而無所得，亦不可持，亦無言說。一切所言皆音聲耳，曉了道本亦
無音聲。唯仁者！解道寂然無跡，以名跡自愛跡。」
The maiden replied: “this is the speech of the ultimate truth, it does not contradict the teaching of the Tathāgata. Wherefore? It is like the Path of the Tathāgata and that which is unobtained, it also cannot be grasped, nor be spoken. All that is spoken, is all but sound that is heard by the ears, understand that it is originally to be heard as soundless. Wise-One! Contemplate the Path as silent and without characteristics. By names and characteristics does one cling to the marks of self.
迦葉又問：「假使道無跡，如是比相，云何成最正覺？」
Kāśyapa again asked: “if the Path is without characteristics, but is transformed to have characteristics, how is supreme and perfect bodhi obtained?”
答曰：「亦不從身、亦不從意得最正覺。所以者何？身心自然乃成
道耳！其自然者都無所覺，吾則是道，不以為道成最正覺。」
She replied: “neither from the body, nor from the mind does one attain complete and perfect bodhi. Wherefore? The body and mind spontaneously attain the Path! This spontaneity is without that which can be realised, I am thus the Path, and not by Path is there attainment of unexcelled supreme bodhi.
迦葉問女：「汝設是道，何不轉法輪？」
Kāsyapa asked the maiden: “if you are the Path, then why do you not turn the wheel of the Dharma?”
女答曰：「我轉法輪耳！」
The maiden replied: “I do turn the wheel of the Dharma!”
迦葉問曰：「所轉法輪為何等類？」
Kāśyapa asked: “which wheel of Dharma do you turn?”
女答曰：「無動之輪，遠離一切諸所猗住。其法輪者，謂法界住
故。本無輪者，順本無故。無斷輪者，如本淨住故。無著輪者，覺
了一切諸法，無所著故。無二輪者，等於一切法故。無若干輪，忍
一行故。無言法輪者，化諸音聲，皆無所想，入一味故。
The maiden replied: “the immovable wheel, it is far removed from all that variously reside. This is the Dharma-Wheel, because it comprehends the abiding of the Dharmadhātu.
清淨輪者，一切無塵故。斷諸不調輪者，不得有常、無常故。無亂輪者，善觀報應故。至誠輪者，無起無滅故。空無輪者，無相、無願故。唯迦葉！輪已如是，何所轉者？」
The wheel of purity, causes all to be unsullied. The wheel of the destruction of all discord, causes the non-obtaining of permanence and impermance. The wheel of non-disturbance, causes one to rightly see karmic fruits. The wheel of sincerity, causes the [wisdom of the] non-arising and non-extinguishment [of dharmas]. The wheel of being without emptiness, causes the [wisdom of] marklessness and desirelessness. But Kāśyapa! If the turning wheel like this ceases, then what is it that is turned?
大迦葉曰：「如女之辯才，不久當成無上正真道最正覺！」
Mahākāśyapa replied: “like a woman’s eloquence, it is not long before she attains the supreme and perfect, true way of the utmost correct enlightenment!”
女答曰：「假令迦葉成最正覺時，吾亦當成最正覺！」
The maiden replied: “if Kāśyapa were to obtain the utmost correct enlightenment, I too will obtain the utmost correct enlightenment!”
迦葉答曰：「吾終不得成最正覺！」
Kāśyapa replied: “I eventually must not obtain utmost correct enlightenment!”
女答曰：「如是了法身者，道住無所住，無能得致，成最正覺。」
The maiden replied: “it is like that which is the Dharmakāya, the Path that abides does not abide anywhere, for it cannot be obtained nor cause one to attain utmost perfect enlightenment.”
女說是語時，五百菩薩逮得法忍。佛時讚曰：「善哉，善哉！快說此法！」
When the maiden spoke of this matter, five hundred bodhisattvas then obtained anutpattikadharmaksanti. The Buddha then spoke: “Sādhu! Sādhu! Swiftly spoken was this Dharma!”
爾時眾會中天、龍、鬼神、無善神、香音神心自念言：「是寶錦女，何時當成無上正真道最正覺？」
At that time within the Assembly, the minds of the devas, nāgas, devaputras, asuras, and gandharvas thought: “this Maiden Jewel-Brocade, when will she attain Unexcelled and Complete Enlightenment?”
佛知諸天、龍、神、香音神心之所念，告諸比丘：「此寶錦女，三百不可計劫後，當得作佛，號曰普世如來、至真、等正覺，世界曰光明，劫曰清淨。其光明世界，如來光常當大明。菩薩九十二億，佛壽十小劫。」
The Buddha, knowing the thoughts of all the devas, nāgas, devaputras, and gandharvas, addressed all of the bhikṣus: “this Maiden Jewel-Brocade, after three hundred asaṃkhyeya kalpas, shall obtain buddhahood, and will be called Universal World Tathāgata, Arhat, Samyaksambudda, and His world will be called Brilliant Radiance, and that kalpa will be called Clear Purity. Within the Land of Brilliant Radiance, the radiance of that Tathāgata will constantly emit great light. The lifespan of the Bodhisattvas will be of ninety-two koṭis, and the Buddha ten minor kalpas.”
於是萬龍后白佛言：「普世如來得為佛時，吾等願生彼國！」佛即記之當生其國。
Therein, the ten thousand nāga queens turned toward the Buddha and said: “When Universal World Tathāgata obtains buddhahood, we will vow to be born within that land!” The Buddha then confirmed that they would indeed be born in that land.
Saddharmatā 