Chinese
者，心无所住以故不了。设以身心在于外者，则无所有，不可用了。” 迦叶默然。 须菩提曰：“唯大迦叶！当时发遣女人所问。” 迦叶答曰：“今女所问，悉无所受，则应本际。以是之故，不可发遣。” 离垢施女问须菩提：“佛叹耆年，在于闲居行空第一。其空法者，为有所说，叹有形乎？设欲说法，法无起相，亦无灭相。其有不起不灭相者，彼则平等。其平等者则为调定，其调定者则为无本，其无本者亦无所作，无所作者则无言说，已无言说则无心念，其无心念则无真实。设无所有则无有实，其不有实，则是圣贤之所叹咏。” 须菩提默，无以加报。 邠耨曰：“须菩提！以时发遣女之所问。” 须菩提曰：“不当于此有所说也！默然为安。所以者何？女之所问，无放逸事。有所说者，则堕短乏，有计法界。无有言说，斯归于空。” 离垢施女问邠耨曰：“佛叹贤者，讲法最尊。耆年以何因缘说法？设无因缘则无所益。若以因缘讲说法者，则与愚痴凡夫同等。所以者何？愚痴凡夫与因缘俱，是故贤者不离愚痴凡夫之法。设无因缘，无有形类，云何说法？无缘对故。” 邠耨默然。 离越曰：“贤者！以时发遣女之所问。” 邠耨答曰 现代汉语译本 ‘因为心无所执着，所以不能明了。如果认为身心存在于外在，那就什么都没有，无法使用。’ 迦叶（Kāśyapa，佛陀十大弟子之一，以头陀苦行著称）沉默不语。 须菩提（Subhūti，佛陀十大弟子之一，解空第一）说：‘大迦叶！应该回答那位女子当时提出的问题。’ 迦叶回答说：‘现在这位女子所问的问题，如果没有任何执受，就应回归到本来的状态。因此，不应该回答。’ 离垢施女问须菩提：‘佛赞叹耆年（指年长的修行者），说他安住于闲静之处，修行空法最为第一。这空法，是有所说，赞叹有形之物吗？如果要说法，法没有生起的相状，也没有灭去的相状。那不生不灭的相状，就是平等。平等就是调和安定，调和安定就是没有根本，没有根本也就没有造作，没有造作就没有言说，没有言说就没有心念，没有心念就没有真实。如果什么都没有，就没有真实，不执着于真实，这就是圣贤所赞叹的。’ 须菩提沉默不语，无言以对。 邠耨（Piṇḍola，佛陀弟子，以神通著称）说：‘须菩提！应该回答那位女子提出的问题。’ 须菩提说：‘不应该在这里说什么！保持沉默才是安稳。为什么呢？这位女子所问的问题，没有放逸之处。如果有所说，就会陷入短缺，执着于法界。没有言说，才是回归于空。’ 离垢施女问邠耨：‘佛赞叹贤者，说讲法最为尊贵。耆年以什么因缘说法？如果没有因缘，就没有利益。如果因为因缘而说法，那就和愚痴的凡夫一样。为什么呢？愚痴的凡夫与因缘相伴，所以贤者不应离开愚痴凡夫的法。如果没有因缘，没有形体，又如何说法？因为没有相对的缘故。’ 邠耨沉默不语。 离越（Revata，佛陀弟子，以禅定著称）说：‘贤者！应该回答那位女子提出的问题。’ 邠耨回答说
English
English version 'Because the mind has no attachment, it cannot understand. If one considers the body and mind to be external, then there is nothing, and it cannot be used.' Kāśyapa (one of the Buddha's ten great disciples, known for his ascetic practices) remained silent. Subhūti (one of the Buddha's ten great disciples, foremost in understanding emptiness) said, 'Great Kāśyapa! You should answer the question that woman asked at that time.' Kāśyapa replied, 'Now, what this woman asks, if there is no acceptance, it should return to its original state. Therefore, it should not be answered.' The Immaculate Woman asked Subhūti, 'The Buddha praises the elder (referring to an older practitioner), saying that he dwells in quiet places and practices the emptiness dharma as the foremost. Is this emptiness dharma something that is spoken, praising something with form? If one were to speak of dharma, dharma has no arising aspect, nor does it have a ceasing aspect. That which has no arising and no ceasing aspect is equality. Equality is harmony and stability, harmony and stability is without a root, without a root there is no action, without action there is no speech, without speech there is no thought, without thought there is no reality. If there is nothing, there is no reality, not clinging to reality, this is what the sages praise.' Subhūti remained silent, with nothing to add. Piṇḍola (a disciple of the Buddha, known for his supernatural powers) said, 'Subhūti! You should answer the question that woman asked.' Subhūti said, 'One should not say anything here! Remaining silent is peaceful. Why? The question this woman asks has no place for indulgence. If one were to say something, one would fall into deficiency, clinging to the realm of dharma. Without speech, one returns to emptiness.' The Immaculate Woman asked Piṇḍola, 'The Buddha praises the wise, saying that teaching the dharma is most noble. For what reason does the elder teach the dharma? If there is no reason, there is no benefit. If one teaches the dharma because of a reason, then one is the same as a foolish ordinary person. Why? Foolish ordinary people are accompanied by reasons, therefore the wise should not depart from the dharma of foolish ordinary people. If there is no reason, no form, how can one teach the dharma? Because there is no counterpart.' Piṇḍola remained silent. Revata (a disciple of the Buddha, known for his meditation) said, 'Wise one! You should answer the question that woman asked.' Piṇḍola replied --------------------------------------------------------------------------------
Chinese
：“今女所问，不用习俗问究竟度，究竟度者则无言趣亦不可说。” 离垢施女问离越曰：“佛叹耆年，行禅最尊。为以何心依猗于禅？为不用心？设用心者，心则如幻虚无所有，其三昧定亦无所有。设以无心，一切水处诸屋宫殿草木枝叶悉得三昧。所以者何？斯物无心。” 离越默然。 阿那律曰：“贤者！以时发遣女问。” 离越答曰：“女之所讲，问佛境界，则非弟子之所发遣。” 女问离越：“云何，贤者！声闻法异如来异乎？设以差别，其无为者则当殊别，一切贤圣悉无为矣！其无为者则无所生，其无所生则无有二，其无二者不可名二。何故说此？” 寂无以报。 离垢施女问阿那律：“佛叹耆年，天眼最尊。云何，贤者！因以天眼有所见乎？为无见耶？设有所见则为有常，设无所见则堕断灭。所见无形，为有别耶？” 阿那律默。 阿难言曰：“贤者！以时发遣女问。” 阿那律曰：“女之所问，除猛智慧则不可以言说答之，默然为安。” 离垢施女问阿难曰：“佛叹贤者，博闻最尊。今仁博闻，斯为何谓？义何所趣？为用严饰？设以义者，义无言说。其无言说，不以耳识而分别之，耳无所识不能分别，不能别者则无有言。假以严 现代汉语译本：‘你现在所问的，不是用世俗的观点来问究竟的解脱，究竟的解脱是无法用言语表达的，也是不可说的。’ 离垢施女问离越（一位比丘的名字）说：‘佛赞叹耆年（年长的比丘），说禅定最为尊贵。是以什么样的心来依止禅定呢？还是不用心？如果用心，心就像幻象一样虚无，那么禅定也就不存在了。如果不用心，那么一切水、房屋、宫殿、草木枝叶都应该能达到禅定，为什么呢？因为这些东西都没有心。’ 离越沉默不语。 阿那律（佛陀的弟子，以天眼著称）说：‘贤者！应该及时回答她的问题。’ 离越回答说：‘你所讲的，是询问佛的境界，这不是弟子所能回答的。’ 离垢施女问离越：‘贤者！声闻法（小乘佛法）和如来法（大乘佛法）是不同的吗？如果说有差别，那么无为法（涅槃）就应该有差别，但一切贤圣都证得了无为法！无为法是无所生的，无所生就没有二元对立，没有二元对立就不能称之为二。为什么还要说这些呢？’ 离越寂静无言以对。 离垢施女问阿那律：‘佛赞叹耆年，说天眼最为尊贵。贤者！你用天眼能看到什么吗？还是看不到？如果能看到，那就是有常（永恒不变），如果看不到，那就堕入了断灭（虚无）。所见之物没有形状，是有差别的吗？’ 阿那律沉默不语。 阿难（佛陀的弟子，以博闻强记著称）说：‘贤者！应该及时回答她的问题。’ 阿那律说：‘你所问的，除非有猛利的智慧，否则无法用言语回答，保持沉默是最好的。’ 离垢施女问阿难：‘佛赞叹贤者，说博闻最为尊贵。现在你博闻强记，这是什么意思呢？它的意义是什么？是为了装饰吗？如果说有意义，那么意义是无法用言语表达的。无法用言语表达，就不能用耳朵来分别，耳朵无法识别就不能分别，不能分别就没有言语。如果用言语来装饰，那么言语就不是真实的。’
English
English version: 'What you ask now is not to inquire about ultimate liberation using conventional views. Ultimate liberation is beyond words and cannot be spoken.' The laywoman, Li Gou Shi, asked Li Yue (a Bhikkhu's name): 'The Buddha praises the elders, saying that meditation is the most venerable. With what kind of mind does one rely on meditation? Or is it without mind? If with mind, the mind is like an illusion, empty and without substance, then the samadhi (meditative absorption) would also be non-existent. If without mind, then all water, houses, palaces, and the branches and leaves of plants should attain samadhi. Why is that? Because these things have no mind.' Li Yue remained silent. Aniruddha (a disciple of the Buddha, known for his divine eye) said: 'Venerable one! You should answer her question in due time.' Li Yue replied: 'What you are speaking of is inquiring about the Buddha's realm, which is not something a disciple can answer.' Li Gou Shi asked Li Yue: 'Venerable one! Are the Sravaka Dharma (Hinayana Buddhism) and the Tathagata Dharma (Mahayana Buddhism) different? If there is a difference, then the unconditioned (Nirvana) should be different, but all the sages have attained the unconditioned! The unconditioned is unproduced, and what is unproduced has no duality. What has no duality cannot be called two. Why do you say these things?' Li Yue was silent and had no reply. Li Gou Shi asked Aniruddha: 'The Buddha praises the elders, saying that the divine eye is the most venerable. Venerable one! Do you see anything with your divine eye? Or do you not see? If you see, then it is permanent (eternal), if you do not see, then you fall into annihilation (nihilism). What is seen has no form, is there a difference?' Aniruddha remained silent. Ananda (a disciple of the Buddha, known for his great memory) said: 'Venerable one! You should answer her question in due time.' Aniruddha said: 'What you ask cannot be answered with words unless one has sharp wisdom. Remaining silent is the best.' Li Gou Shi asked Ananda: 'The Buddha praises the venerable one, saying that great learning is the most venerable. Now you have great learning, what does this mean? What is its purpose? Is it for adornment? If it has meaning, then the meaning cannot be expressed in words. What cannot be expressed in words cannot be distinguished by the ear. If the ear cannot recognize, then it cannot distinguish, and if it cannot distinguish, then there are no words. If words are used for adornment, then the words are not real.' --------------------------------------------------------------------------------
Chinese
饰，如世尊言：‘当归正义，莫取严饰。’是故贤者不以博闻而为要也。” 阿难默然。 文殊师利曰：“仁者阿难！以时发遣女之所问。” 阿难答曰：“今女所问，呵文字说，而为博闻不可发遣，问于要义，要义无心，无心无处，非是学者所可言谊，唯如法王及度无极。” 离垢施女问文殊师利：“佛叹仁者，于诸菩萨信解深妙最第一尊。以十二缘深故深乎？为以自然深故深耶？设以缘起为深妙者，又其缘起则无所行。所以者何？其缘起者无来无去，不可别知眼之所识，不可别知耳、鼻、口、身、意识所趣，唯缘起者无所习行。假使自然深故深者，则其自然无有自然，达自然者亦无有所。” 文殊答曰：“本际深妙，故曰为深。” 其女报曰：“本际无际，以是之故，其二慧者为无有慧。” 文殊师利曰：“若无智者则为颠倒，其本际者假有言耳。” 其女报曰：“其无智者，亦无颠倒，此之谓也。度于言说亦不可得而无颠倒。” 文殊师利曰：“吾以假言而说此耳。” 其女报曰：“如来菩萨超出言说，不可以言而有所畅。” 离垢施女问不虚见：“向族姓子而自说言：‘令城中人悉得无上正真之道，男女大小其有以眼见光明者，睹如来 现代汉语译本：装饰，就像世尊所说：‘应当归于正义，不要追求外在的装饰。’因此，贤者不以博闻强记为重要。” 阿难沉默不语。 文殊师利说：‘仁者阿难！是时候回答这位女子的问题了。’ 阿难回答说：‘她现在所问的，是责难文字的说法，认为博闻强记不可取，而要问的是要义。要义是无心的，无心是无处可寻的，这不是学者所能用言语表达的，只有像法王（佛陀）和度无极（菩萨）才能理解。’ 离垢施女问文殊师利：‘佛陀赞叹您，在所有菩萨中，对信解的理解最为深妙，最为尊贵。是因为十二缘起（十二因缘）的深奥而深奥吗？还是因为自然（自性）的深奥而深奥呢？如果说是因为缘起而深妙，那么缘起本身就无所作为。为什么呢？因为缘起无来无去，无法通过眼睛的识别来了解，也无法通过耳、鼻、口、身、意识的感知来了解，缘起本身是无所习行的。如果说是因为自然而深奥，那么自然本身就没有自然，理解自然的人也无所执着。’ 文殊回答说：‘本际（实相）深奥微妙，所以说是深奥。’ 那位女子回答说：‘本际没有边际，因此，拥有两种智慧的人（指声闻和缘觉）实际上是没有智慧的。’ 文殊师利说：‘如果没有智慧，那就是颠倒，本际只是假借言语来说的。’ 那位女子回答说：‘没有智慧的人，也没有颠倒，这就是这个道理。超越言语，也无法得到，也没有颠倒。’ 文殊师利说：‘我只是用假借的言语来说明这个道理。’ 那位女子回答说：‘如来（佛陀）和菩萨超越了言语，不能用言语来表达。’ 离垢施女问不虚见：‘你刚才对那些族姓子说：‘要让城里的人都得到无上正真之道，男女老少，凡是用眼睛看到光明的人，看到如来（佛陀）’
English
English version: 'Adornment, as the World Honored One said: ‘One should return to righteousness, not seek elaborate adornment.’ Therefore, the wise do not consider extensive learning to be essential.' Ananda remained silent. Manjushri said: 'Venerable Ananda! It is time to answer the questions of this woman.' Ananda replied: 'What she is asking now is criticizing the literal interpretations of words, considering extensive learning to be unnecessary, and asking about the essential meaning. The essential meaning is without mind, and without mind is nowhere to be found. This is not something that scholars can express in words, only the Dharma King (Buddha) and those who have crossed the limit (Bodhisattvas) can understand.' The Immaculate Giver asked Manjushri: 'The Buddha praises you as the most profound and venerable among all Bodhisattvas in understanding faith and insight. Is it profound because of the profundity of the twelve nidanas (twelve links of dependent origination), or is it profound because of the profundity of nature (svabhava)? If it is profound because of dependent origination, then dependent origination itself is without action. Why? Because dependent origination has no coming and no going, it cannot be understood through the recognition of the eyes, nor can it be understood through the perception of the ears, nose, mouth, body, and consciousness. Dependent origination itself is without practice. If it is profound because of nature, then nature itself has no nature, and those who understand nature have no attachment.' Manjushri replied: 'The ultimate reality (bhutakoti) is profound and subtle, therefore it is said to be profound.' The woman replied: 'The ultimate reality has no limit, therefore, those with two kinds of wisdom (referring to Sravakas and Pratyekabuddhas) are actually without wisdom.' Manjushri said: 'If there is no wisdom, then it is delusion. The ultimate reality is just a provisional term.' The woman replied: 'Those without wisdom also have no delusion, this is the principle. Transcending words cannot be attained, and there is no delusion.' Manjushri said: 'I am only using provisional words to explain this principle.' The woman replied: 'The Tathagata (Buddha) and Bodhisattvas transcend words, and cannot be expressed through words.' The Immaculate Giver asked Not-False-Seeing: 'You just said to those of noble lineage: ‘To enable all the people in the city to attain the unsurpassed true path, men and women, young and old, those who see the light with their eyes, see the Tathagata (Buddha)’ --------------------------------------------------------------------------------