English
English version 'Having already turned away from the love of worldly dust.' 'Observing the presence of illness and pain, constantly connecting this awareness to the fundamental nature,' 'With wisdom, not clinging to empty thoughts, dwelling peacefully in emptiness.' 'The Dharma Flower Samadhi (a state of meditative concentration) manifests, without attachment to going out or entering,' 'Seeing no seeing of emptiness, this is the way to quickly attain the state of the Tathagata (Buddha).' 'One can then practice the Dharma of giving, using wisdom as the act of giving,' 'Speaking of wisdom as being equal to this, all Buddhas praise it.' At this time, the woman, upon hearing these words, became even more joyful and elated. She rose, bowed to the Buddha, ascended into the air seven feet above the ground, and then returned to sit upon the Vajra Lotus seat. At that time, a Bhikkhu (monk) among those present thought to himself, 'Is this a real woman, or is she an illusion?' He rose, bowed to the Buddha, knelt with his palms together, and spoke a verse to question the Buddha: 'I am inherently ignorant, not understanding the meaning of the path and wisdom.' 'Not knowing the benefits of the woman's actions, is she a real woman or an illusion?' 'If she is indeed a real person, why ask about the Dharma she uses?' 'If she is truly a woman, why are her questions so profound?' 'Since I have served the Dharma of the Buddha, I have never seen such a person,' 'What she manifests is not ordinary, why is her wisdom like this?' 'From where did she originally come, to be born into a royal family?' 'What Dharma did she cultivate in her past lives, and how many Buddhas has she encountered?' 'Her diligence is so strong, please, Tathagata (Buddha), answer me.' 'She is complete in precepts, truly practicing, able to ask such questions,' 'She can endure, with a gentle heart, but is it just lip service?' 'What is her intention? I really want to test her.' 'How many Dharmas can she abide in, facing me without anger?' 'If she truly has wisdom, I want to ask her about the essentials.' 'Examining the Dharma she speaks, widely spreading it, so that both lay and monastic can enter the path.' 'What different intention does she have, to uniquely attain such wisdom?' The Buddha then said to the Bhikkhu, 'There are several causes and conditions for this.' He then answered in verse: 'The fundamental intention of the woman's beneficial actions lies in establishing virtue and recognizing its root,' 'She has been in the world for thousands of years,' -------------------------------------------------------------------------------- 常习于三昧。 心解众色要， 寂然与禅同， 真是女子身， 不为化来现。 本从无色世， 今来在世界， 续复如本行， 已行便立正。 无身现说心， 普念众慈行， 念法空为本， 不起因缘相。 比丘自不解， 何怪是女身？ 不见无有本， 反自受缚着。 禅思欲去色， 更反为色乱， 远苦避三毒， 已入三毒苦。 汝自不解身， 自谓得常安， 万物如幻化， 入出无形住。 四色本虚空， 自然受形着， 爱习自拘限， 坏本起末欲。”
Chinese
尔时，比丘八万四千人闻说偈意解，即发无上正真道意。不可计天人散华名香，皆来供养佛。 时舍利弗心念：“女子乃有是辩，何不去女作男？” 佛即知舍利弗心所念，便语舍利弗：“汝自问女。” 舍利弗即问：“唯，女利行！所说非常事，如与如来共对语。何不去女作男？” 女利行答言：“唯，舍利弗！道德之要以慧善见，不视于四色——是地、水、火、风——五情合、六入为衰。心意识如幻如化，出入无形。痴意不尽，故与三流对，更出浮沉。何足珍？虽漏尽结解，有不净想，无色如为恶，苦住反为乐。” 舍利弗问：“学佛之法，应有谤毁言 现代汉语译本 经常修习禅定。 内心理解各种事物的本质，寂静的状态与禅定相同， 这真实的女子之身，不是为了变化而显现。 本来从无色界而来，现在来到这个世界， 继续像原本那样修行，已经修行就确立正道。 没有身体却能表达心意，普遍地想着慈悲的行为， 认为法的空性是根本，不执着于因缘的表象。 比丘自己不理解，又怎么奇怪这是女身呢？ 没有看到万物本无自性，反而自己受束缚执着。 禅思想要去除色欲，反而被色欲扰乱， 想要远离痛苦避开贪嗔痴三毒，却已经陷入三毒的痛苦。 你自己不了解身体，还自以为得到了永恒的安宁， 万物都像幻化一样，出入没有固定的形态。 四大（地、水、火、风）本来是虚空的，自然地接受了形体而执着， 因为爱欲的习性而自我限制，破坏了根本而生起末端的欲望。 当时，八万四千比丘听了偈语的含义后理解了，立即发起了无上正真道的心意。无数的天人和散发着花朵和名贵的香，都来供养佛。 这时，舍利弗（Sariputra）心中想：‘女子竟然有这样的辩才，为什么不舍弃女身变成男身呢？’ 佛陀立即知道舍利弗（Sariputra）心中所想，就对舍利弗（Sariputra）说：‘你自己去问那位女子。’ 舍利弗（Sariputra）就问：‘是的，利行（Lixing）！你所说的是非常之事，就像和如来（Tathagata）面对面说话一样。为什么不舍弃女身变成男身呢？’ 女利行（Lixing）回答说：‘是的，舍利弗（Sariputra）！道德的要义在于用智慧善于观察，不执着于四大（地、水、火、风）——五情（眼、耳、鼻、舌、身）的结合、六入（眼、耳、鼻、舌、身、意）的衰败。心意识如幻如化，出入没有固定的形态。痴迷的意念没有断尽，所以与三流（欲流、有流、见流）相对，不断地浮沉。这有什么值得珍视的呢？即使漏尽结解，有不净的想法，无色界（Arupa-dhatu）就像是恶，痛苦的停留反而认为是快乐。’ 舍利弗（Sariputra）问：‘学习佛法，应该会有诽谤诋毁的言论吧？’
English
English version Constantly practice samadhi (meditative absorption). The mind understands the essence of all phenomena, a state of stillness is the same as dhyana (meditation), This true female body is not manifested for the sake of transformation. Originally coming from the Arupa-dhatu (formless realm), now arriving in this world, Continue to practice as before, having practiced, establish the right path. Without a body, yet expressing the mind, universally thinking of compassionate actions, Considering the emptiness of dharma (teachings) as the root, not clinging to the appearance of conditions. The bhikshu (monk) himself does not understand, how strange is it that this is a female body? Not seeing that all things are without inherent nature, instead, they bind themselves with attachments. Meditative thought seeks to remove desire, but is instead disturbed by desire, Wanting to stay away from suffering and avoid the three poisons (greed, hatred, delusion), they have already entered the suffering of the three poisons. You yourself do not understand the body, yet you think you have attained eternal peace, All things are like illusions, coming and going without a fixed form. The four elements (earth, water, fire, wind) are originally empty, naturally accepting form and becoming attached, Due to the habit of desire, they limit themselves, destroying the root and giving rise to secondary desires. At that time, eighty-four thousand bhikshus (monks), having understood the meaning of the verses, immediately generated the intention for the unsurpassed, true, and right path. Countless devas (gods) and humans scattered flowers and precious incense, all coming to make offerings to the Buddha. At this time, Sariputra (舍利弗) thought in his mind: 'A woman actually has such eloquence, why not abandon the female body and become a male body?' The Buddha immediately knew what Sariputra (舍利弗) was thinking, and said to Sariputra (舍利弗): 'You yourself go and ask the woman.' Sariputra (舍利弗) then asked: 'Yes, Lixing (利行)! What you have said is extraordinary, like speaking face to face with the Tathagata (如来). Why not abandon the female body and become a male body?' The woman Lixing (利行) replied: 'Yes, Sariputra (舍利弗)! The essence of morality lies in using wisdom to observe well, not clinging to the four elements (earth, water, fire, wind) - the combination of the five senses (eyes, ears, nose, tongue, body), the decay of the six entrances (eyes, ears, nose, tongue, body, mind). The mind and consciousness are like illusions, coming and going without a fixed form. The deluded intention has not been exhausted, so it is in opposition to the three flows (desire, existence, views), constantly rising and falling. What is there to cherish? Even if the outflows are exhausted and the knots are untied, having impure thoughts, the Arupa-dhatu (formless realm) is like evil, and the painful dwelling is instead considered happiness.' Sariputra (舍利弗) asked: 'In learning the Buddha's teachings, there should be slanderous and defamatory words, right?' -------------------------------------------------------------------------------- 不？” 女问：“贤者舍利弗！云何为谤毁？” 答言：“一好、一恶，是为谤毁。”
Chinese
女报言：“未晓、未了。大人所说，不以小为小、大为大。好恶无二，等无异。谤身，身是色；谤意，意无形。四色法空，无形、无造，何所受谤毁者？” 舍利弗答曰：“卿所说是菩萨大人所行，卿未应菩萨，何缘乃说此事？” 女报言：“大人为以何立？” 报言：“普等为言。何谓为普？教授十方人，远苦得道，是为普。唯贤者所说，不说普，说生死勤苦耳。” 女语舍利弗：“谓为普者，不见有人、无人，有教、无教，有法、无法所念，是曰为普。不为见生死苦，欲教之，令得道，是为普。” 舍利弗无有辩才析答此言。女尔时说偈叹曰： “人用三尘乱， 辄为六衰着， 五恶十贼对， 三厄堕困穷。 十二连相续， 四色拘没三， 不解名颠倒， 坐受空聚藏。 无故没三淫， 自网投深渊， 坚藏畏二三， 自灭更受生。 宛为空所缚， 恒怀不净想， 自呼是常安， 为得真自然。 是辈满阎浮， 亿亿百万千， 所行遍十方， 不益一切人。 当有随受行， 皆共堕海流， 可作大法行， 入海勉欲根。 现代汉语译本 女子问：‘贤者舍利弗（Śāriputra）！什么是诽谤？’ 舍利弗回答说：‘说好或说坏，这就是诽谤。’ 女子说：‘我还不明白，还不了解。大人所说的，不应该把小看作小，把大看作大。好与坏没有分别，是平等无异的。诽谤身体，身体是色（rūpa）；诽谤意念，意念没有形状。四种色法（四大种）是空性的，没有形状，没有造作，哪里有接受诽谤的呢？’ 舍利弗回答说：‘你所说的是菩萨大人所修行的，你还不是菩萨，为什么说这些话呢？’ 女子反问道：‘大人是以什么为标准的呢？’ 舍利弗回答说：‘以普遍平等为标准。什么是普遍？教导十方的人，使他们远离痛苦而得道，这就是普遍。而贤者您所说的，不是普遍，只是在说生死的勤苦罢了。’ 女子对舍利弗说：‘所谓普遍，就是不见有人、无人，有教、无教，有法、无法的念头，这才是普遍。不是因为见到生死苦，想要教导他们，让他们得道，这才是普遍。’ 舍利弗没有辩才来反驳这些话。这时，女子说了偈颂赞叹道： ‘人们被三尘（贪、嗔、痴）所扰乱，常常被六衰（色、声、香、味、触、法）所束缚，面对五恶（杀生、偷盗、邪淫、妄语、饮酒）和十贼（眼、耳、鼻、舌、身、意、贪、嗔、痴、慢），陷入三厄（饥饿、疾病、刀兵）的困境。 十二因缘（无明、行、识、名色、六入、触、受、爱、取、有、生、老死）相续不断，四色（地、水、火、风）束缚着三界（欲界、色界、无色界），不明白这些就叫做颠倒，白白地承受着空虚的积聚。 无缘无故地沉溺于三淫（贪欲、嗔恚、愚痴），自己投身于深渊，紧紧地执着于二三（身、口、意），自己灭亡又再次受生。 完全被空所束缚，心中常常怀着不净的想法，自己却说这是常乐安稳，以为得到了真正的自然。 这样的人遍布阎浮提（Jambudvīpa），有亿亿百万千，他们的行为遍及十方，却不能利益任何人。 当他们随业受报时，都会一起堕入生死苦海，应该修行大法，进入苦海，勉力断除欲望的根源。’
English
English version The woman asked: 'Venerable Śāriputra! What is slander?' Śāriputra replied: 'To say good or bad, that is slander.' The woman said: 'I do not yet understand, I do not yet comprehend. What the great ones say, they do not regard the small as small, nor the great as great. Good and bad are not different, they are equal and without distinction. To slander the body, the body is form (rūpa); to slander the mind, the mind has no form. The four elements (mahābhūta) are empty, without form, without creation, so what is there to receive slander?' Śāriputra replied: 'What you speak of is the practice of great Bodhisattvas, you are not yet a Bodhisattva, why do you speak of these things?' The woman asked back: 'By what standard is a great one established?' Śāriputra replied: 'By universal equality. What is universal? To teach people in the ten directions, to lead them away from suffering and to attain the path, that is universal. But what you speak of, venerable one, is not universal, it is only speaking of the diligence and suffering of birth and death.' The woman said to Śāriputra: 'What is called universal is not seeing people or no people, teaching or no teaching, thoughts of dharma or no dharma, that is called universal. It is not because one sees the suffering of birth and death, and wants to teach them, to lead them to attain the path, that is called universal.' Śāriputra had no eloquence to refute these words. At that time, the woman spoke a verse of praise: 'People are disturbed by the three poisons (greed, hatred, delusion), often bound by the six defilements (form, sound, smell, taste, touch, dharma), facing the five evils (killing, stealing, sexual misconduct, lying, intoxication) and the ten thieves (eyes, ears, nose, tongue, body, mind, greed, hatred, delusion, pride), they fall into the three calamities (famine, disease, war).' 'The twelve links of dependent origination (ignorance, volitional formations, consciousness, name and form, six sense bases, contact, feeling, craving, grasping, becoming, birth, old age and death) continue without end, the four elements (earth, water, fire, wind) bind the three realms (desire realm, form realm, formless realm), not understanding this is called delusion, vainly enduring the accumulation of emptiness.' 'For no reason they sink into the three lusts (desire, anger, ignorance), they throw themselves into the abyss, they cling tightly to the two or three (body, speech, mind), they destroy themselves and are born again.' 'Completely bound by emptiness, they constantly harbor impure thoughts, yet they say that this is constant joy and peace, thinking they have attained true nature.' 'Such people fill Jambudvīpa, there are billions and millions, their actions spread throughout the ten directions, yet they do not benefit anyone.' 'When they receive the consequences of their actions, they will all fall into the sea of suffering of birth and death, one should practice the great dharma, enter the sea of suffering, and strive to cut off the roots of desire.' -------------------------------------------------------------------------------- 决海令灭尽， 平故无还流， 返原尽欲室， 令人归故乡。 故乡名无为， 号字清净堂， 快乐多紫金， 入出杨光明。 恒边沙劫佛， 莫不称叹说， 以法空无戏， 无相不愿识。 渊流以海水， 皆复不足说， 广意开化人， 自然常自安。 惟念诸贤者， 乃自反不解， 无故自受缚， 幻化受报应。”