Chinese
佛告女利行：“法华三昧所见，譬亦如是。” 佛说是三十六事品时，无数天人及世间大众，人及王所侍从，大小合有四十亿万，皆发无上正真道意；女利行及后宫人三万二千婇女、夫人，逮得无所从生法乐。 于中立女见众人皆发道意，心甚欢喜，起为佛作礼。绕佛三匝，住佛前说偈言： “世尊实神妙， 演知三世事， 断世淫怒垢， 开化沫流人， 皆到无为城， 快乐乃安宁， 如是天人中， 地为大动倾。 今日合大众， 亿亿百万千， 当来及过去、 现在得自然。 愿得大普恩， 法华威神力， 三界一切人， 皆得是三昧。 令我值在世， 常行法华事， 使世无老死， 快乐无忧患。 三苦自然除， 皆如为三昧， 空想于愿识， 自然现相好。 教授沫流人， 得意慈普行， 光光威仪好， 等为身如来。 合聚于沫生， 三昧豫生行， 便使于空中， 得慧如上首。” 女利行说偈已，作是念：“今欲教授人，不见法则，何事开解人？” 现代汉语译本 不执着于无念的状态，也不追求有形的欲望。 不执着于修行，法华的境界是清净的，空寂之中没有‘我’的概念。 不处于‘有’的境界，也不陷入‘空’的境界，没有生灭，没有具体的形象。 不以善恶来分别看待事物，一切都是空性而自然的。 佛陀告诉女利行（Nülihang，人名）说：‘法华三昧（Fahua Sanmei，一种禅定状态）所见的景象，也像这样。’ 佛陀宣讲这三十六事品时，无数的天人以及世间大众，包括国王和他的侍从，总共有四十亿万，都发起了追求无上正真之道的意愿；女利行以及后宫的三万二千名婇女、夫人，都获得了无所从来、自然而生的法乐。 其中，立女（Lü Nü，人名）看到众人皆发道心，心中非常欢喜，起身向佛陀行礼。她绕佛三圈，站在佛前，说了以下偈语： ‘世尊真是神妙无比，能洞悉过去、现在、未来三世的事情，' ‘断除了世间的淫欲、嗔怒等污垢，开导那些如泡沫般虚幻的人们，’ ‘使他们都能到达无为的境界，那里快乐而安宁，’ ‘如此殊胜的景象，使得天人之中，大地都为之震动倾斜。’ ‘今天聚集的大众，有亿亿百万千之多，’ ‘他们将在未来、过去、现在都获得自然的解脱。’ ‘愿能得到佛陀广大的恩泽，凭借法华的威神之力，’ ‘使三界一切众生，都能获得这种三昧。’ ‘愿我能在世间，常行法华之事，’ ‘使世间没有衰老和死亡，快乐而没有忧患。’ ‘三苦（苦苦、坏苦、行苦）自然消除，都如同进入三昧一般，’ ‘空想、愿望、意识，自然显现出美好的相貌。’ ‘教导那些如泡沫般虚幻的人们，使他们得意地行慈悲普度，’ ‘光芒四射，威仪美好，都如同佛陀一般。’ ‘聚集在一起的如泡沫般的人们，在三昧中预先修行，’ ‘便能在虚空中，获得如上首般的智慧。’ 女利行说完偈语后，心中想：‘现在想要教导他人，如果自己不明白法则，又如何开解他人呢？’
English
English version Do not cling to the thought of non-thought, nor desire forms. Do not cling to practice, the realm of the Lotus Sutra is pure, in emptiness there is no concept of 'self'. Do not dwell in the realm of 'existence', nor fall into the realm of 'emptiness', there is no birth and death, no concrete form. Do not view things through the lens of good and evil, everything is empty and natural. The Buddha told Nülihang (a person's name): 'The visions seen in the Lotus Samadhi (Fahua Sanmei, a state of meditation) are also like this.' When the Buddha was expounding on these thirty-six matters, countless gods and humans, as well as the general public, including the king and his attendants, totaling forty billion, all developed the aspiration to pursue the supreme and true path; Nülihang and the thirty-two thousand concubines and ladies of the harem all attained the joy of the Dharma that arises naturally without origin. Among them, Lü Nü (a person's name), seeing that everyone had developed the aspiration for the path, was very happy in her heart, and rose to pay homage to the Buddha. She circled the Buddha three times, stood before the Buddha, and spoke the following verses: 'The World Honored One is truly wondrous, able to perceive the affairs of the past, present, and future three worlds,' 'Having cut off the defilements of worldly lust, anger, and so on, guiding those who are as illusory as bubbles,' 'Enabling them all to reach the realm of non-action, where there is joy and peace,' 'Such a magnificent sight, that among gods and humans, the earth trembles and tilts.' 'The assembly gathered today, numbers in the billions and millions,' 'They will attain natural liberation in the future, past, and present.' 'May they receive the Buddha's vast grace, relying on the majestic power of the Lotus Sutra,' 'So that all beings in the three realms can attain this samadhi.' 'May I, while in this world, always practice the teachings of the Lotus Sutra,' 'So that the world may be free from old age and death, joyful and without sorrow.' 'The three sufferings (suffering of suffering, suffering of change, suffering of conditioning) will naturally be eliminated, all as if entering samadhi,' 'Empty thoughts, wishes, and consciousness will naturally manifest beautiful appearances.' 'Guiding those who are as illusory as bubbles, enabling them to joyfully practice compassion universally,' 'Radiant with light, with dignified and beautiful conduct, all like the Buddha.' 'Those who gather together like bubbles, pre-practicing in samadhi,' 'Will then be able to obtain wisdom in the void, like the foremost ones.' After Nülihang finished speaking the verses, she thought in her heart: 'Now I want to teach others, but if I do not understand the principles myself, how can I enlighten others?' --------------------------------------------------------------------------------
Chinese
佛即知女心中念，便语女：“欲持何法？教何人法？复何所在人？复何所止？” 立女白佛言：“如是所说，无法、无教、无人。” 佛语女：“无法有八事行，无教有六事除，无人有七事散。” 女问佛：“何谓八事行、六事除、七事散？” 佛言：“一者、直见不邪，二者、直闻不听，三者、直治不曲，四者、直说不烦，五者、直行不迷，六者、直念不思，七者、直意不动，八者、直受不寻，是为八事行无法。 “何谓无教六事除？一者、不念有见无见无，二者、不念有声无声无，三者、不念有味无味无，四者、不念有香无香无，五者、不念有触无触无，六者、不念有意无意无，是为六事除。 “何谓无人七事散？无水色、无风色、无火色、无地色、无心色、无识色、无行色，是为七事散。无人可教，当作此解。” 佛尔时说偈言： “若有解法华， 三昧要句品， 当念勤精进， 晓解得正言。 七八六已足， 计本无形迹， 不受自可欲， 去想安寂然。 说法无言教， 不见有寿命， 人本空无寂， 不解沫言有。 不除不断欲， 出入无住处， 无痛无思想， 不生不死灭。 有念为劳苦， 不复着因缘， 示现有 现代汉语译本 佛陀知道女子心中的想法，便对她说：‘你想要持守什么法？教导什么人法？又是在什么地方的人？又停留在什么地方？’ 立女回答佛陀说：‘像您所说的，没有法、没有教、没有人。’ 佛陀对女子说：‘无法有八种行为，无教有六种去除，无人有七种消散。’ 女子问佛陀：‘什么是八种行为、六种去除、七种消散？’ 佛陀说：‘第一，直见不邪（正确的见解，不偏离邪道）；第二，直闻不听（直接听闻，不执着于听到的内容）；第三，直治不曲（直接治理，不弯曲）；第四，直说不烦（直接说出，不繁琐）；第五，直行不迷（直接行动，不迷惑）；第六，直念不思（直接念头，不思虑）；第七，直意不动（直接意念，不动摇）；第八，直受不寻（直接接受，不寻求），这就是八种行为的无法。 ‘什么是无教的六种去除？第一，不念有见无见无（不执着于有见或无见）；第二，不念有声无声无（不执着于有声或无声）；第三，不念有味无味无（不执着于有味或无味）；第四，不念有香无香无（不执着于有香或无香）；第五，不念有触无触无（不执着于有触或无触）；第六，不念有意无意无（不执着于有意或无意），这就是六种去除。 ‘什么是无人的七种消散？没有水色、没有风色、没有火色、没有地色、没有心色、没有识色、没有行色，这就是七种消散。没有人可以教导，应当这样理解。’ 佛陀当时说了偈语： ‘如果有人理解《法华经》（Saddharma Puṇḍarīka Sūtra），三昧（samādhi）要句品，应当念诵勤奋精进，理解通透才能得到正确的言语。 七、八、六已经足够，推究根本没有形迹，不接受自我的欲望，去除妄想安住寂静。 说法没有言语教导，不见有寿命存在，人本来空无寂静，不理解的人才会说有。 不去除也不断绝欲望，出入没有固定的住所，没有痛苦也没有思想，不生也不死灭。 有念头就是劳苦，不再执着于因缘，示现有的
English
English version The Buddha, knowing the woman's thoughts, said to her, 'What Dharma (law, teaching) do you wish to uphold? What kind of people do you wish to teach the Dharma to? Where are these people located? And where do they abide?' The woman, Li Nu, replied to the Buddha, 'As you have said, there is no Dharma, no teaching, and no person.' The Buddha said to the woman, 'The absence of Dharma has eight practices, the absence of teaching has six removals, and the absence of a person has seven dissipations.' The woman asked the Buddha, 'What are the eight practices, six removals, and seven dissipations?' The Buddha said, 'First, direct seeing without deviation (correct view, not deviating into wrong paths); second, direct hearing without clinging (direct hearing, not clinging to what is heard); third, direct governing without crookedness (direct governance, not being crooked); fourth, direct speaking without being verbose (direct speaking, not being verbose); fifth, direct action without confusion (direct action, not being confused); sixth, direct thought without deliberation (direct thought, not deliberating); seventh, direct intention without wavering (direct intention, not wavering); eighth, direct acceptance without seeking (direct acceptance, not seeking), these are the eight practices of the absence of Dharma.' 'What are the six removals of the absence of teaching? First, not clinging to the idea of existence or non-existence of seeing; second, not clinging to the idea of existence or non-existence of sound; third, not clinging to the idea of existence or non-existence of taste; fourth, not clinging to the idea of existence or non-existence of smell; fifth, not clinging to the idea of existence or non-existence of touch; sixth, not clinging to the idea of existence or non-existence of intention, these are the six removals.' 'What are the seven dissipations of the absence of a person? There is no color of water, no color of wind, no color of fire, no color of earth, no color of mind, no color of consciousness, no color of action, these are the seven dissipations. There is no one to teach, this is how it should be understood.' The Buddha then spoke in verses: 'If one understands the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), the essential verses of Samadhi (samādhi), one should recite diligently and strive forward, understanding thoroughly to obtain the correct words. Seven, eight, and six are sufficient, investigating the root, there are no traces, not accepting self-desires, removing delusions and dwelling in tranquility. The Dharma is taught without words, there is no life to be seen, people are originally empty and tranquil, those who do not understand say there is. Not removing nor cutting off desires, coming and going without a fixed abode, without pain or thought, neither born nor dying. Having thoughts is suffering, no longer clinging to causes and conditions, showing the existence of -------------------------------------------------------------------------------- 色欲， 已反爱灰尘。 观见有病痛， 常意与本并， 慧见不空念， 寂寂安空空。 法华三昧现， 不出不入住， 无见不见空， 是为疾得如。 便能行施法， 以慧为布施， 说慧等如是， 诸佛皆称叹。”
Chinese
女闻说是时，倍复踊跃欢喜，起为佛作礼，踊在空中去地七尺，还坐金刚莲华上。 时坐中有比丘心念言：“是为真是女？为幻人？”自起为佛作礼，长跪叉手，说偈问佛言： “本自生愚痴， 不识道慧义。 不知女利行， 为是真男女？ 审是一定人， 用法何复问？ 真是女子身， 所问何以深？ 生来侍佛法， 未见如是人， 所见非凡及， 智慧何以尔？ 本从何方来， 而生于王家？ 宿命行何法， 逮及几佛来？ 精进健乃尔， 所问如来报。 戒具真有行， 能问如有说， 能忍有柔意， 但能口说行。 休心意何如？ 实欲往试之。 可应几法住， 往对不起意？ 若实有智慧， 我欲从解要。 省视所说法， 咏广入道俗。 有何异心意， 独得是智慧？” 佛便语比丘言：“自若干因缘。”即说偈报言： “女利行本心， 立德识本处， 在世来千岁， 现代汉语译本 ‘已然摒弃了对尘世的爱恋。’ ‘观察到病痛的存在，常将此意与根本相连，’ ‘以智慧观照，不执着于空念，在寂静中安住于空性。’ ‘法华三昧（Dharma Flower Samadhi，一种禅定状态）显现，不执着于出离或进入，’ ‘无所见亦不见空，这就是迅速证得如来境界的方法。’ ‘便能施行布施之法，以智慧作为布施，’ ‘宣说智慧等同于此，诸佛都赞叹不已。’ 这时，女子听闻此言，更加踊跃欢喜，起身向佛陀作礼，跃升至空中离地七尺，然后回到金刚莲花座上坐下。 当时，在座的一位比丘心中想道：‘这到底是真正的女子，还是幻化之人？’他起身向佛陀作礼，长跪合掌，以偈颂向佛陀发问： ‘我本性愚痴，不了解道与智慧的含义。’ ‘不知晓女子所行的利益，她是真正的女子还是幻化之人？’ ‘如果她确实是真实的人，又何必再问她所用的法？’ ‘如果她真是女子之身，所问的问题为何如此深奥？’ ‘我自从侍奉佛法以来，从未见过这样的人，’ ‘她所展现的并非凡俗，她的智慧为何如此？’ ‘她本从何方而来，而生于王家？’ ‘她宿世修行了什么法，经历了多少佛陀的教化？’ ‘她的精进如此强健，请如来为我解答。’ ‘她戒律具足，真实修行，能像这样发问，’ ‘她能忍辱，心怀柔和，但只是口头说说而已吗？’ ‘她的心意如何？我实在想去试探她。’ ‘她能安住于多少法，面对我不起嗔意？’ ‘如果她真的有智慧，我想向她请教要义。’ ‘审视她所说的法，广为传诵，使道俗皆能入道。’ ‘她有什么不同的心意，能独自获得如此智慧？’ 佛陀便对比丘说：‘这其中有若干因缘。’随即以偈颂回答说： ‘女子所行利益的本心，在于立德并认识其根本之处，’ ‘她在世间已经历千年，’