Chinese
故，如来所在广说经法，吾悉听之，不失一句义理严妙。我常昼夜恒观睹佛，无不见时。吾以昼夜见佛正觉，欲听闻法，奉敬圣众，而无厌极。” 时离垢施，嗟叹于佛、圣众之德。梵天、梵志、五百群众，闻之欣然，皆发无上正真道意。女即下车，趣诸菩萨及大弟子，普为稽首，一一礼足，一心恭恪，而叉手住。 时舍利弗，观离垢施女。离垢施女问舍利弗：“唯贤者！为女人身处于二识，尘欲如火，多有放逸，所可好喜，心不顺念，不志解脱，而自放逸。善哉，贤者！唯为我等如应说法，哀矜长夜，安隐无难。” 说于此语适欲竟时，王波斯匿与诸群臣，寻到彼间。王闻斯言，谓离垢施女：“遗习乐，何故勤劳、颜色憔悴而游此间？从生以来未曾步行，初不眠寐，卒发心行，而不戏乐，无以自娱。” 于是王波斯匿，为离垢施而说颂曰： “颜貌净妙， 犹天玉女， 璎珞仪式， 香熏衣服。 如今女身， 何所患厌？ 汝既无有， 睡眠之懈， 处在国土， 仓库盈富。 女之父母， 常得自由， 何所不乐， 今得自在？ 其心何故， 不好在家？ 又女父母， 而相可悦， 一切众人， 之所恭敬。 何故不乐， 游坐此间？ 现代汉语译本：因此，如来（Tathagata，佛的称号）所在之处广泛宣说经法，我全都听闻，不遗漏一句，其中的义理精深微妙。我常常日夜不停地观察佛陀，没有一刻不见。我因为日夜见到佛陀的正觉，想要听闻佛法，恭敬圣众，而没有丝毫厌倦。 当时，离垢施（Vimaladatta，一位女子的名字）赞叹佛陀和圣众的功德。梵天（Brahma，印度教神祇）、梵志（Brahmin，婆罗门）以及五百群众听了都非常高兴，都发起了无上正真道的心意。这位女子随即下车，走向诸位菩萨和大弟子，普遍地向他们稽首，一一礼拜他们的脚，一心恭敬，然后合掌站立。 当时，舍利弗（Sariputra，佛陀的十大弟子之一）观察离垢施女。离垢施女问舍利弗：‘贤者！女人的身体处于二识（指眼识和意识），尘欲如同火焰，多有放纵，所喜欢的事物，心不顺从正念，不立志于解脱，而自我放纵。善哉，贤者！请为我们如理说法，哀怜我们长夜的苦难，使我们安稳无忧。’ 当她说完这些话的时候，波斯匿王（Prasenajit，古印度憍萨罗国国王）和他的群臣也来到了那里。国王听到这些话，对离垢施女说：‘你舍弃了享乐，为什么如此勤劳、面容憔悴地在这里游走？你从出生以来从未步行，从不失眠，突然发心修行，而不去嬉戏享乐，没有用来娱乐自己的事物。’ 于是，波斯匿王为离垢施说了偈颂： ‘你的容貌清净美好，如同天上的玉女，佩戴着璎珞，穿着香熏的衣服。如今你的身体，有什么厌恶的？你既然没有睡眠的懈怠，身处国土，仓库充盈富足。你的父母，常常自由自在，有什么不快乐的，现在却如此自在？你的心为什么不喜欢在家？而且你的父母，彼此相爱，一切众人都对你恭敬。为什么不快乐，而在这里游走？’
English
English version: Therefore, wherever the Tathagata (title of the Buddha) extensively expounds the Dharma, I listen to it all, not missing a single word, and the meaning within is profound and subtle. I constantly observe the Buddha day and night, never not seeing him. Because I see the Buddha's enlightenment day and night, I desire to hear the Dharma, revere the holy assembly, and have no sense of weariness. At that time, Vimaladatta (name of a woman) praised the virtues of the Buddha and the holy assembly. Brahma (Hindu deity), Brahmins, and five hundred people who heard this were very happy and all generated the intention for the unsurpassed true path. The woman then got out of her carriage, approached the Bodhisattvas and great disciples, universally bowed to them, paid respects to their feet one by one, with a sincere and respectful heart, and then stood with her palms together. At that time, Sariputra (one of the Buddha's ten great disciples) observed Vimaladatta. Vimaladatta asked Sariputra: 'O worthy one! A woman's body is subject to two consciousnesses (referring to eye consciousness and mind consciousness), desires are like flames, often indulging, the things that are liked, the mind does not follow right mindfulness, does not aspire to liberation, and indulges oneself. Excellent, worthy one! Please explain the Dharma to us accordingly, have compassion for our long night of suffering, and make us peaceful and free from worry.' Just as she finished speaking these words, King Prasenajit (king of Kosala in ancient India) and his ministers also arrived there. The king, hearing these words, said to Vimaladatta: 'You have abandoned pleasure, why are you so diligent, with a haggard face, wandering here? Since birth, you have never walked, never lost sleep, suddenly you have resolved to practice, and do not go to play and enjoy, having nothing to entertain yourself with.' Then, King Prasenajit spoke a verse for Vimaladatta: 'Your appearance is pure and beautiful, like a celestial maiden, adorned with necklaces, wearing fragrant clothes. Now, in your body, what is there to dislike? Since you have no laziness of sleep, living in the kingdom, the storehouses are full and rich. Your parents are always free, what is there to be unhappy about, yet now you are so free? Why does your heart not like being at home? Moreover, your parents love each other, and all people respect you. Why are you not happy, but wandering here?'
Chinese
若干璎珞， 自严其身， 汝岂闻耶， 若见之乎？ 所以恐怖， 心怀懈倦。 女当为吾， 宣畅此意。 今女所誓， 欲求何愿？” 时离垢施，则为父王而说颂曰： “大王不觉， 生死之难， 诸阴之患， 危脆之身， 贪欲之想， 所行如化， 人命在世， 不住须臾。 大父当了， 我处毒蛇， 安得睡眠， 及诸所欲？ 于今计此， 四毒之蛇， 心自念言： ‘何所悦乐？ 为诸仇敌， 所见逼迫， 处在众苦， 云何得安？ 尘劳之怨， 所见唐突， 吾当云何， 游于娱乐？ 堕毒中者， 谁得睡眠？ 未舍怨家， 云何欢喜？ 堕大坑堑， 何所恃怙？’ 尊王当知， 处世如是。 如今睹察， 最胜自在， 寻时发心， 令我得佛。 王听我言： ‘未曾见闻， 为菩萨者， 而怀放逸； 畏于弊兽， 而驰迸走； 仇敌执杖， 举刀逐人； 而复饥渴， 入于空聚。 畏生死贼， 谁当乐者？’ “今此画箧身， 计之亦如是， 而常怀受斯， 依兽四害蛇。 无量之阴盖， 怨贼之患难， 孰乐于旷野， 畏惧之境界？” 于是离 现代汉语译本 身上佩戴着许多璎珞（一种用珠玉穿成的装饰品），你可曾听闻或见过这些？为何你如此恐惧，心中充满懈怠？你应当为我宣说你的想法。你现在所发的誓愿，究竟是想求得什么呢？” 这时，离垢施（菩萨名）便为父王说了以下偈颂： “大王您没有觉察到生死轮回的艰难，以及五蕴（色、受、想、行、识）所带来的苦患。这脆弱的身体，充满贪欲的念头，所做的一切都如幻影一般。人的生命在世间，短暂得连片刻都无法停留。父王您应当明白，我身处毒蛇之中，怎能安然入睡，又怎能追求各种欲望呢？ 现在我仔细思量，这身体就像四条毒蛇（地、水、火、风），心中自问：‘有什么值得快乐的呢？被各种仇敌所逼迫，身处众多苦难之中，又怎能得到安宁？尘世的烦恼怨恨，不断地侵扰着我，我怎能还去追求享乐呢？ 身处毒害之中，谁还能安睡？没有摆脱怨敌，又怎能欢喜？堕入深坑之中，又能依靠什么呢？’ 尊贵的国王您应当知道，身处世间就是如此。如今我观察到，最殊胜自在的佛陀，在过去就已发愿，要让我成就佛果。 请您听我说：‘从未听说过，有哪位菩萨会放纵自己；害怕凶猛的野兽，就四处逃窜；仇敌拿着棍棒，举着刀追赶；又饥又渴，进入空无一人的村落。畏惧生死大盗，谁还会快乐呢？’ “如今这个如画匣般的身体，仔细想来也是如此，却常常承受着，如同被野兽和四害蛇所缠绕的痛苦。被无量的五蕴所覆盖，遭受怨贼的祸患，谁还会乐于身处旷野，面对这充满恐惧的境界呢？” 于是，离垢施
English
English version Adorned with many necklaces (a type of ornament made of strung pearls and jade), have you heard or seen these? Why are you so terrified, with your heart full of weariness? You should declare your thoughts to me. What is the vow you are making now, what do you wish to seek?' At that time, Li Gou Shi (a Bodhisattva's name) then spoke the following verses for his father the king: 'Great King, you are not aware of the difficulty of the cycle of birth and death, and the suffering brought by the five aggregates (form, feeling, perception, mental formations, and consciousness). This fragile body, full of desires, all that is done is like an illusion. Human life in this world is so short that it cannot even stay for a moment. Father, you should understand that I am in the midst of poisonous snakes, how can I sleep peacefully, and how can I pursue various desires? Now I carefully consider, this body is like four poisonous snakes (earth, water, fire, and wind), and I ask myself: 'What is there to be happy about? Being oppressed by various enemies, and being in the midst of many sufferings, how can one find peace? The vexations and resentments of the world constantly harass me, how can I still seek pleasure? Being in the midst of poison, who can sleep peacefully? Without getting rid of enemies, how can one be happy? Falling into a deep pit, what can one rely on?' Honorable King, you should know that being in the world is like this. Now I observe that the most supreme and free Buddha, in the past, had already made a vow to let me achieve Buddhahood. Please listen to me: 'It has never been heard that any Bodhisattva would indulge themselves; fearing fierce beasts, they would flee everywhere; enemies holding sticks, raising knives to chase people; being hungry and thirsty, they would enter an empty village. Fearing the great thieves of birth and death, who would be happy?' 'Now this body, like a painted box, is also like this when carefully considered, yet it constantly endures the pain of being entangled by beasts and the four poisonous snakes. Covered by the immeasurable five aggregates, suffering the calamities of resentful thieves, who would be happy to be in the wilderness, facing this realm full of fear?' Then, Li Gou Shi --------------------------------------------------------------------------------
Chinese
垢施谓舍利弗：“唯问，贤者！智慧之事，当以答我。所言智慧，叹于耆年，智慧最尊。其智慧者，为有为乎？若无为耶？假使有为，则为起生灭坏之事，虚伪之法。设无为者，离于三相，以是之故，为无所起。设无所起，则无合会。其智慧者，悉无所有。” 时，舍利弗默无以报。 大目连曰：“仁舍利弗！当时发遣离垢施问。” 舍利弗答曰：“女所寤者，不问有为及与无为，讲无所起，不可言声以答发遣。” 离垢施女问大目连：“世尊叹贤者，神足为最耆年，云何，立众人想现神足乎？为法想耶？若立人想现神足者，人虚无实，神足亦空。欲以法想，法无所造。其无所造，彼无所获。以无所获，则无所想。” 大目揵连默无言报。 大迦叶曰：“仁大目连！以时发遣女人所问。” 目连答曰：“女之所问，不以想念，无有想说，无作无念，唯诸如来众菩萨等乃能发遣。” 离垢施女问大迦叶：“佛叹耆年知足第一，云何，迦叶！假使住于八思议门而禅三昧，愍哀众人，起行分卫。所受食者，若一杓供此人之等，悉当生天。为以身事毕众祐乎？若以心了？设以身者，身则属外，不可以身而了事矣！有计身者，譬如草木墙壁瓦石，以是之故，不可了别。设用心 现代汉语译本 离垢施（Vimalaśrī，一位女居士）对舍利弗（Śāriputra，佛陀的十大弟子之一，以智慧著称）说：‘贤者，请回答我的问题！关于智慧，人们赞叹年长者，认为他们的智慧最为尊贵。这种智慧，是有为法（saṃskṛta-dharma，指因缘和合而生，有生灭变化的法）呢？还是无为法（asaṃskṛta-dharma，指不生不灭，无为造作的法）呢？如果是有为法，那么它就会有生起、灭坏的变化，是虚妄不实的。如果是无为法，它就脱离了生、住、灭这三种相状，因此是无所生起的。如果无所生起，就不会有聚合。那么，这种智慧就什么都不是了。’ 当时，舍利弗沉默不语，无法回答。 大目犍连（Mahāmaudgalyāyana，佛陀的十大弟子之一，以神通著称）说：‘舍利弗，你应该回答离垢施的问题。’ 舍利弗回答说：‘你所领悟的，不是关于有为和无为的问题，而是关于无所生起，这无法用言语来回答。’ 离垢施女问大目犍连：‘世尊赞叹贤者，认为神通第一。那么，您是如何运用神通的呢？是基于人想（pudgala-saṃjñā，执着于人我）而显现神通呢？还是基于法想（dharma-saṃjñā，执着于法）呢？如果基于人想而显现神通，人是虚幻不实的，神通也是空无的。如果基于法想，法是无所造作的。如果无所造作，就无所得。如果无所得，就无所想。’ 大目犍连沉默不语，无法回答。 大迦叶（Mahākāśyapa，佛陀的十大弟子之一，以头陀苦行著称）说：‘大目犍连，你应该回答这位女居士的问题。’ 目犍连回答说：‘你所问的，不是用想念可以理解的，没有可以用想念来说明的，是无作无念的境界，只有如来（Tathāgata，佛的称号）和众菩萨才能回答。’ 离垢施女问大迦叶：‘佛赞叹年长者知足第一。那么，迦叶，如果有人安住于八思议门（aṣṭāścarya-dvāra，指八种不可思议的境界）而入禅定，为了怜悯众生，开始乞食。所接受的食物，哪怕只是一勺，供养这个人，都将往生天界。这是用身体来完成一切功德呢？还是用心来理解呢？如果是用身体，身体是外在的，不能用身体来理解。执着于身体，就像草木、墙壁、瓦石一样，因此无法理解。如果是用心，心是无形的，无所依附，无所造作，无所生起，无所灭坏。’
English
English version Vimalaśrī (a female lay practitioner) said to Śāriputra (one of the Buddha's ten great disciples, known for his wisdom): 'Venerable one, please answer my question! Regarding wisdom, people praise the elderly, considering their wisdom to be the most venerable. Is this wisdom conditioned (saṃskṛta-dharma, referring to phenomena that arise from causes and conditions, subject to change and decay)? Or is it unconditioned (asaṃskṛta-dharma, referring to phenomena that are not subject to change and decay)? If it is conditioned, then it will have arising, ceasing, and decaying, which are false and unreal. If it is unconditioned, it is free from the three characteristics of arising, abiding, and ceasing, and therefore it is without arising. If it is without arising, there will be no aggregation. Then, this wisdom is nothing at all.' At that time, Śāriputra remained silent and could not answer. Mahāmaudgalyāyana (one of the Buddha's ten great disciples, known for his supernatural powers) said: 'Śāriputra, you should answer Vimalaśrī's question.' Śāriputra replied: 'What you have realized is not about conditioned or unconditioned, but about non-arising, which cannot be answered with words.' Vimalaśrī asked Mahāmaudgalyāyana: 'The World Honored One praises the venerable ones, considering supernatural powers to be the foremost. So, how do you manifest your supernatural powers? Is it based on the perception of a person (pudgala-saṃjñā, clinging to the idea of a self)? Or is it based on the perception of a dharma (dharma-saṃjñā, clinging to the idea of phenomena)? If it is based on the perception of a person, a person is illusory and unreal, and supernatural powers are also empty. If it is based on the perception of a dharma, dharma is uncreated. If it is uncreated, there is nothing to be attained. If there is nothing to be attained, there is nothing to be conceived.' Mahāmaudgalyāyana remained silent and could not answer. Mahākāśyapa (one of the Buddha's ten great disciples, known for his ascetic practices) said: 'Mahāmaudgalyāyana, you should answer the question of this female lay practitioner.' Maudgalyāyana replied: 'What you have asked is not something that can be understood through thought, there is nothing that can be explained through thought, it is a state of non-action and non-thought, only the Tathāgatas (a title for the Buddha) and the Bodhisattvas can answer.' Vimalaśrī asked Mahākāśyapa: 'The Buddha praises the elderly as being foremost in contentment. So, Kāśyapa, if someone dwells in the eight doors of inconceivable states (aṣṭāścarya-dvāra, referring to eight inconceivable states) and enters into meditative concentration, and out of compassion for sentient beings, begins to beg for alms. The food received, even if it is just a spoonful, offered to this person, will lead to rebirth in the heavens. Is this accomplished through the body or through the mind? If it is through the body, the body is external and cannot be used to understand. Clinging to the body is like clinging to grass, trees, walls, bricks, and stones, and therefore cannot be understood. If it is through the mind, the mind is formless, without reliance, without creation, without arising, and without ceasing.' --------------------------------------------------------------------------------