Chinese
那么，这是在说真实语吗？不是，尊敬的喜悦者。那是因为什么呢？尊敬的喜悦者，比如，一棵大树，具备根，具备树干，具备树心，具备枝，具备叶，具备花，具备果实。它的根也是无常的，树干、树心、枝、叶、花、果实也是无常的。如果它的根不存在，树干、树心、枝、叶、花、果实也不存在，那么依赖于它的阴影，所有的一切都不会产生。诸姐妹，同样地，对于这六个外处无常，如果有人说，依赖于这六个外处无常所产生的快乐和喜悦是恒常的、坚固的、永恒的、不变的，并且真实地存在，那么这样说是在说真实语吗？不是，尊敬的喜悦者。那是因为什么呢？尊敬的喜悦者，我们从一开始就以真实的智慧，如实地看待这六个外处无常，我们的心也随之，当这些法产生时，这些法也会产生，当这些法灭尽时，这些法也会灭尽，并且接近寂静，变得清凉，最终消逝，因此我们对此深信不疑。诸姐妹，好啊！好啊！所说之义就是，应当如实地看待这六个外处无常，当这些法产生时，这些法也会产生，当这些法灭尽时，这些法也会灭尽，并且接近寂静，变得清凉，最终消逝。诸姐妹，这里，有智慧的人们能够通过譬喻来理解所说的意义，因此，暂时听一下譬喻。诸姐妹，比如，一个屠夫，或者一个擅长屠宰的屠夫学徒，拿着一把锋利的屠刀
English
Then, is this speaking truthfully? No, venerable Joyful One. Why is that? Venerable Joyful One, for example, a large tree, possessing roots, possessing a trunk, possessing a heartwood, possessing branches, possessing leaves, possessing flowers, possessing fruits. Its roots are also impermanent, and the trunk, heartwood, branches, leaves, flowers, and fruits are also impermanent. If its roots do not exist, and the trunk, heartwood, branches, leaves, flowers, and fruits do not exist, then the shadow that depends on it, all of it will not arise at all. Sisters, similarly, regarding these six impermanent external sense bases, if someone says that the happiness and joy that arise from these six impermanent external sense bases are permanent, stable, eternal, unchanging, and truly exist as they are, then is saying that speaking truthfully? No, venerable Joyful One. Why is that? Venerable Joyful One, from the very beginning, we have seen these six external sense bases as impermanent with true wisdom and according to true view, and our minds also, as these dharmas arise, these dharmas will arise, and as these dharmas cease, these dharmas will cease, and approach tranquility, and become cool, and eventually vanish, therefore we are deeply convinced of this. Sisters, well done! well done! The meaning of what was said is that these six external sense bases should be seen as impermanent, as these dharmas arise, these dharmas will arise, and as these dharmas cease, these dharmas will cease, and approach tranquility, and become cool, and eventually vanish. Sisters, here, wise people will be able to understand the meaning of what is said through metaphors, therefore, listen to a metaphor for a moment. Sisters, for example, a butcher, or a skilled butcher's apprentice, with a sharp butcher's knife
Chinese
如果宰杀了一头牛，它的内部的肉的集合也没有损坏，外部的皮的集合也没有损坏，中间的筋脉，中间的肺，中间的肝脏，中间的血管，凡是这些全部都彻底地切断，彻底地撕裂，然后彻底地捶打，彻底地折磨，把那些全部都彻底地切断，彻底地撕裂，然后彻底地捶打，彻底地折磨，之后又用牛皮覆盖，对于这种情况，如果姐妹们说，这是具有牛皮的，不是分离的，那么这样说的是正确的吗？不是的，尊敬的悦意女。那是什么缘故呢？尊敬的悦意，比如宰杀牛，或者宰杀牛的精通的弟子，用宰杀牛的锋利的刀宰杀了牛，它的内部的肉的集合也没有损坏，外部的皮的集合也没有损坏，中间的筋脉，中间的肺，中间的肝脏，中间的血管，凡是这些，全部都彻底地切断，彻底地撕裂，然后彻底地捶打，彻底地折磨，把那些全部都彻底地切断，彻底地撕裂，然后 捶打，彻底地折磨，之后又用牛皮覆盖，那么尊敬的悦意，这不是具有牛皮，而是分离的缘故啊。姐妹们，像这样为了多少能够理解意义，做了这个比喻，对于这个，应当观察意义是这样的，姐妹们，牛，这被称为身体，是有形的粗大的四大所形成的，从父母的不净的污秽中产生的，用米饭和热粥来滋养的，经常涂抹，沐浴，按摩，分开，散布，以及具有坏灭的性质的词语的别名啊。内部的肉的集合，这被称为内部的六处（内六处）的词语的别名啊。外部的皮的集合，这被称为外部的六处（外六处）的词语的别名啊。中间的筋脉，中间的肺，中间的肝脏，中间的血管，这被称为喜悦的贪欲的词语的别名啊。宰杀牛，或者宰杀牛的精通的弟子，这被称为ེ་是圣者的声闻，具有听闻的殊胜语。名为“刀”者，是智慧之剑的殊胜语。诸比丘尼，圣者的声闻具有听闻，以智慧之剑遍于系缚和束缚，以及随眠和近烦恼，以及一切缠绕，皆能遍断，遍割，遍击，遍灭。诸比丘尼，因此应当如是学习：为了断除贪欲，对于会产生贪欲的法，我的心不会产生贪欲；为了断除嗔恨，对于会产生嗔恨的法，我的心不会产生嗔恨；为了断除愚痴，对于会产生愚痴的法，我的心不会产生愚痴，应当如是学习。诸比丘尼，因此应当如是学习：对于五取蕴，应当随观生起和灭亡而安住。对于六触处，应当随观生起和灭没而安住。对于四念住，应当令心安住于念住。对于四念住，如果心能善安住，则应遍修七菩提分，应串习，应多次修习。应当如是学习。诸比丘尼，你们以遍修七菩提分的因，以串习的因，以多次修习的因，以善加作意的因，心将从欲漏中解脱，远离贪欲而获得解脱；从有漏和无明漏中，心将远离贪欲而获得解脱。诸比丘尼，你们这些获得解脱者，将会生起解脱的智慧和见解：我等生已尽，梵行已立，所作已办，更无后有。诸比丘尼，你们应当如是学习。之后，具寿喜作比丘尼以与法相应的言语，如实地教导那些比丘尼，使她们如实地领受。
English
If a cow is slaughtered, and its inner collection of meat is not damaged, and the outer collection of skin is not damaged, but the middle tendons, the middle lungs, the middle liver, and the middle blood vessels, all of these are completely cut off, completely torn apart, and then thoroughly beaten, thoroughly tormented, and all of those are completely cut off, completely torn apart, and then thoroughly beaten, thoroughly tormented, and then covered with cowhide again, in this situation, if the sisters say, this is with cowhide, not separated, is that correct to say? No, venerable Delightful Woman. What is the reason for that? Venerable Delightful Woman, for example, slaughtering a cow, or a skilled disciple who slaughters a cow, slaughters the cow with a sharp knife for slaughtering cows, and its inner collection of meat is not damaged, and the outer collection of skin is not damaged, but the middle tendons, the middle lungs, the middle liver, and the middle blood vessels, all of these are completely cut off, completely torn apart, and then thoroughly beaten, thoroughly tormented, and all of those are completely cut off, completely torn apart, and then beaten, thoroughly tormented, and then covered with cowhide again, then, venerable Delightful Woman, this is not with cowhide, but separated, that is the reason. Sisters, in order to understand the meaning in this way, this analogy is made, and for this, it should be observed that the meaning is like this, sisters, cow, this is called the body, which is a coarse material form formed from the four great elements, born from the impure filth of parents, nourished by rice and warm porridge, constantly smeared, bathed, massaged, separated, scattered, and the term for something that has the nature of decay. The inner collection of meat, this is called the term for the six inner sense bases (inner six places). The outer collection of skin, this is called the term for the six outer sense bases (outer six places). The middle tendons, the middle lungs, the middle liver, and the middle blood vessels, this is called the term for joyful desire. Slaughtering a cow, or a skilled disciple who slaughters a cow, this is called
English
E is the sublime word for a noble disciple who possesses learning. The term 'knife' is the sublime word for the weapon of wisdom. O nuns, the noble disciples who possess learning, with the weapon of wisdom, completely bind, fetter, and subdue all latent tendencies, near afflictions, and entanglements, completely severing, cutting, striking, and destroying them. O nuns, therefore, you should train yourselves thus: 'In order to abandon desire, my mind will not be attached to those things that cause attachment.' 'In order to abandon hatred, my mind will not be hateful towards those things that cause hatred.' 'In order to abandon delusion, my mind will not be deluded by those things that cause delusion.' Thus you should train yourselves. O nuns, therefore, you should train yourselves thus: 'With regard to the five aggregates of grasping, I will abide contemplating their arising and ceasing.' 'With regard to the six sense spheres of contact, I will abide contemplating their arising and passing away.' 'With regard to the four mindfulnesses, I will establish my mind and abide in mindfulness.' 'When the mind is well established and abides in the four mindfulnesses, then the seven branches of enlightenment should be fully cultivated, practiced, and repeated.' Thus you should train yourselves. O nuns, through the cause of fully cultivating the seven branches of enlightenment, through the cause of practice, through the cause of repeated practice, and through the cause of proper attention, the mind will be liberated from the defilement of desire, freed from attachment, and completely liberated. From the defilements of existence and the defilement of ignorance, the mind will be freed from attachment and completely liberated. O nuns, for you who are liberated, the knowledge and vision of liberation will arise: 'Birth is exhausted, the holy life has been lived, what had to be done has been done, there is nothing further beyond this existence.' O nuns, you should train yourselves in this way. Then, the venerable Gakyé Bhikshuni thoroughly instructed those nuns with Dharma-related speech and caused them to truly understand.
Tibetan
ང་དག་པར་གཟེངས་བསྟོད། ཡང་དག་པར་རབ་དུ་དགའ་བར་བྱས་ནས་སྟན་ལས་ལངས་ཏེ་སོང་ངོ་། །དེ་ནས་སྐྱེ་དགུའི་བདག་མོ་ཆེན་མོ་གཽ་ཏ་མཱི་འཁོར་དགེ་སློང་མ་ལྔ་བརྒྱ་དང་བཅོམ་ལྡན་འདས་ག་ལ་བ་དེར་སོང་སྟེ་ཕྱིན་ནས་བཅོམ་ལྡན་འདས་ཀྱི་ཞབས་གཉིས་ལ་མགོ་བོས་ཕྱག་འཚལ་ཏེ་མཐའ་གཅིག་ཏུ་འདུག་གོ །མཐའ་གཅིག་ཏུ་འདུག་ནས་བཅོམ་ལྡན་འདས་སྐྱེ་དགུའི་བདག་མོ་ཆེན་མོ་ གཽ་ཏ་མཱི་ལ་ཆོས་དང་ལྡན་པའི་བཀའ་མཆིད་ཀྱིས་ཡང་དག་པར་སྟོན་པར་མཛད། ཡང་དག་པར་འཛིན་དུ་འཇུད་པར་མཛད། ཡང་དག་པར་གཟེངས་སྟོད་པར་མཛད། ཡང་དག་པར་རབ་ཏུ་དགའ་བར་མཛད་དོ། །རྣམ་གྲངས་དུ་མས་ཆོས་དང་ལྡན་པའི་བཀའ་མཆིད་ཀྱིས་ཡང་དག་པར་བསྟན། ཡང་དག་པར་འཛིན་དུ་བཅུག །ཡང་དག་པར་གཟེངས་བསྟོད། ཡང་དག་པར་རབ་ཏུ་དགའ་བར་མཛད་ནས་གཽ་ཏ་མཱི་ཁྱོད་ཀྱི་དུས་ཡིན་གྱི་སོང་ཤིག་ཅེས་སྐུལ་བར་མཛད་དོ། །དེ་ནས་སྐྱེ་དགུའི་བདག་མོ་ཆེན་མོ་གཽ་ཏ་མཱི་བཅོམ་ལྡན་འདས་ཀྱིས་བཀའ་སྩལ་པ་ལ་མངོན་པར་དགའ་བ་དང་རྗེས་སུ་ཡི་རང་བ་བྱས་ཏེ། བཅོམ་ལྡན་འདས་ཀྱི་ཞབས་གཉིས་ལ་མགོ་བོས་ཕྱག་འཚལ་ནས་བཅོམ་ལྡན་འདས་ཀྱི་སྤྱན་སྔ་ནས་སོང་ངོ་། །དེ་ནས་བཅོམ་ལྡན་འདས་ཀྱི་སྐྱེ་དགུའི་བདག་མོ་ཆེན་མོ་གཽ་ཏ་མཱི་སོང་ནས་རིང་པོ་མ་ལོན་པར་ཐུགས་སུ་ཆུད་ནས་དགེ་སློང་རྣམས་ལ་བཀའ་སྩལ་པ། དགེ་སློང་དག་རིགས་ཀྱི་བུ་དགའ་བྱེད་ཀྱི་དགེ་སློང་མ་ལྔ་བརྒྱ་པོ་དག་ལ་ལེགས་པར་གཏམས་ཤིང་ལེགས་པར་རྗེས་སུ་བསྟན་ནས་རྣམ་པར་གྲོལ་ཞིང་མཐར་ཐུག་པ་ཉིད་མ་ཐོབ་ཀྱང་འདིའི་ཚེ་དུས་བྱེད་པར་གྱུར་ན། ངས་དེ་དག་ཀུན་དུ་སྦྱོར་བ་གང་དང་ལྡན་པས་ཡང་འཇིག་རྟེན་འདིར་འོང་བར་འགྱུར་བའི་ཀུན་དུ་སྦྱོར་བ་གཅིག་མ་སྤངས་པར་ཡང་དག་པར་རྗེས་སུ་མ་མཐོང་བ་ལ་ལྟོས། དགེ་སློང་དག་འདི་ལྟ་སྟེ་དཔེར་ན་ཟླ་བ་ཡར་གྱི་ངོ་དེ་ཉིད་ཀྱི་ཚེས་བཅུ་བཞི་ལ་བབ་པ་ན་མི་དག་ཟླ་བ་ལ་ཉའམ། ཉ་མ་ཡིན་ཞེས་གཉིས་སུ་འབྱེད་པར་བྱེད་དེ། འདི་ལྟར་ཉ་མ་ཡིན་པའི་ཕྱིར་མཐར་ཐུག་པ་ཉིད་དུ་མ་གྱུར་པ་དེ་བཞིན་དུ་རིགས་ཀྱི་བུ་དགའ་བྱེད་ཀྱིས་དགེ་སློང་མ་ལྔ་བརྒྱ་པོ་དག་ལ་ལེགས་པར་གཏམས་ཤིང་ལེགས་པར་རྗེས་སུ་བསྟན་ནས་རྣམ་པར་གྲོལ་ཞིང་མཐར་ཐུག་པ་ཉིད་མ་ཐོབ་ཀྱང་འདིའི་ཚེ་དུས་བྱེད་པར་གྱུར་ན། ངས་དེ་དག་ཀུན་སྦྱོར་བ་གང་དང་ལྡན་པས་ཡང་འཇིག་རྟེན་འདིར་འོང་བར་འགྱུར་བའི་ཀུན་དུ་སྦྱོར་བ་གཅིག་མ་སྤངས་པར་ཡང་དག་པར་རྗེས་སུ་མ་མཐོང་ངོ་། །དེ་ལྟར་དེ་ནས་བཅོམ་ལྡན་འདས་ཀྱིས་དགེ་
Chinese
我正确地赞叹，正确地极为欢喜后，从座位上站起来离开了。之后，众生主母大乔达弥率领五百比丘尼，前往世尊所在之处，到达后，以头顶礼世尊的双足，然后在一旁坐下。在一旁坐下后，世尊以与佛法相应的开示，正确地教导众生主母大乔达弥，使她正确地领会，正确地赞叹，正确地极为欢喜。以多种方式，用与佛法相应的开示正确地开示，使她正确地领会，正确地赞叹，正确地极为欢喜后，催促乔达弥说：“你的时机已到，走吧！”之后，众生主母大乔达弥对世尊的教诲感到非常高兴和随喜，以头顶礼世尊的双足后，从世尊的面前离开了。之后，世尊的众生主母大乔达弥离开后不久，心中领悟，对比丘们说道：诸位比丘，善家子欢喜的比丘尼五百人，被好好地教导和好好地指示后，即使没有解脱和获得究竟的涅槃，而在此生去世，我也没有看到她们还执着于任何束缚，以至于还会再次来到这个世间。诸位比丘，例如，当上弦月出现在十四日时，人们会区分月亮是满月还是不满月。同样，因为不满月，所以没有达到究竟的涅槃。同样，善家子欢喜的比丘尼五百人，被好好地教导和好好地指示后，即使没有解脱和获得究竟的涅槃，而在此生去世，我也没有看到她们还执着于任何束缚，以至于还会再次来到这个世间。就这样，之后世尊对比
English
I praised correctly, rejoiced exceedingly correctly, and having risen from the seat, departed. Then, the great mother of beings, Gautami, with a retinue of five hundred nuns, went to where the Blessed One was, and having arrived, bowed her head at the Blessed One's two feet and sat down on one side. Having sat down on one side, the Blessed One correctly taught the great mother of beings, Gautami, with a discourse in accordance with the Dharma, caused her to correctly grasp it, correctly praised her, and caused her to rejoice exceedingly. In many ways, with a discourse in accordance with the Dharma, he correctly taught, caused her to correctly grasp, correctly praised, and caused her to rejoice exceedingly, and urged Gautami, saying, "Your time has come, go!" Then, the great mother of beings, Gautami, rejoiced and rejoiced after the Blessed One spoke, and having bowed her head at the Blessed One's two feet, departed from the Blessed One's presence. Then, not long after the Blessed One's great mother of beings, Gautami, had departed, having understood in her heart, he spoke to the monks: "Monks, these five hundred nuns of the good family Joyful, having been well instructed and well guided, even if they have not attained liberation and ultimate Nirvana, and pass away in this life, I do not see that they are still attached to any bond that would cause them to come to this world again. Monks, it is like this, for example, when the waxing moon appears on the fourteenth day, people will distinguish whether the moon is full or not full. Likewise, because it is not full, it has not reached ultimate Nirvana. Similarly, the five hundred nuns of the good family Joyful, having been well instructed and well guided, even if they have not attained liberation and ultimate Nirvana, and pass away in this life, I do not see that they are still attached to any bond that would cause them to come to this world again. Thus, then the Blessed One to the