Chinese
究竟正觉。’云何，如来有色身乎？为法身耶？设法身者则无形像，若使有见如色身者，则不见佛。如世尊云： “‘其有见我色， 若以音声听。 斯为愚邪见， 此人不见佛。’ “设以法身，法身不可见。所以者何？其法身者，以舍眼识，无所造作，习俗之事不可得见。” 不虚见默然。 宝英曰：“以时发遣女之所问。” 不虚见曰：“女问无类，不可发遣。” 女报不虚见：“我不问类，亦不问无类。” 时不虚见，以此言辞寂无所对。 离垢施女问宝英曰：“如今向者族姓子云：‘令其城中往古诸藏悉自然现，满中众宝。’仁如是者持宝来乎？此为何致而至是见？法无衣食，设猗衣食，则与愚痴凡夫俱同，所以愚痴凡夫常猗衣食。设无衣食者，不猗世间所有众珍宝。” 宝英默然。 离垢施女问弃诸恶趣曰：“向族姓子作是言曰：‘令其城中一切众人犯地狱罪，悉使其人令现在世殃衅轻微弃捐诸恶不可思议。’如佛所言：‘人所犯罪，会当受之不可得脱。’若不可脱，云何欲令无智使罪轻微？诸法无主，欲令有主；自有所作，欲令无作。” 弃诸恶趣曰：“当以誓愿令罪微轻。” 其女报曰：“又，族姓子！诸法平等， 现代汉语译本 ‘究竟正觉’（指最终的、圆满的觉悟）。‘请问，如来（Tathagata，佛的称号）有色身（Rupa-kaya，由物质构成的身体）吗？还是法身（Dharma-kaya，佛的真理之身）呢？’如果说是法身，那么法身就没有形像；如果说能像色身那样被看见，那就不是真正的佛。正如世尊（Bhagavan，佛的尊称）所说： ‘如果有人以色身来看我，或者以声音来听我，这都是愚痴的邪见，这样的人是见不到佛的。’ ‘如果说是法身，法身是不可见的。为什么呢？因为法身已经舍弃了眼识，没有任何造作，世俗的事情是无法看到的。’ 不虚见（Akasagarbha，菩萨名）沉默不语。 宝英（Ratnakara，菩萨名）说：‘应该回答这位女子所问的问题。’ 不虚见说：‘她问的问题没有类别，无法回答。’ 女子回答不虚见说：‘我不是问有类别的问题，也不是问没有类别的问题。’ 当时不虚见，因为这些话而沉默无言。 离垢施女（Vimala-datta，菩萨名）问宝英说：‘刚才那位族姓子（Kulaputra，对男子的尊称）说：‘让城中过去所有的宝藏都自然显现，充满各种珍宝。’你如果这样，会拿着宝物来吗？这是什么原因导致你产生这样的见解？法（Dharma，佛法）不需要衣食，如果执着于衣食，就和愚痴的凡夫一样，所以愚痴的凡夫总是执着于衣食。如果不需要衣食，就不会执着于世间所有的珍宝。’ 宝英沉默不语。 离垢施女问弃诸恶趣（Sarva-durgati-prahana，菩萨名）说：‘刚才那位族姓子说：‘让城中所有犯地狱罪的人，都让他们在现世所受的灾祸减轻，舍弃各种不可思议的恶业。’正如佛所说：‘人所犯的罪，终将承受，无法逃脱。’如果无法逃脱，怎么能让无知的人罪业减轻呢？诸法（Dharma，一切事物）没有主宰，却想让它有主宰；自己所造的业，却想让它没有作用。’ 弃诸恶趣说：‘应当以誓愿来减轻罪业。’ 女子回答说：‘又，族姓子！诸法是平等的，’
English
English version 'Ultimate Perfect Enlightenment.' 'How is it, does the Tathagata (Buddha's title) have a Rupa-kaya (form body)? Or is it a Dharma-kaya (Dharma body)?' If it is a Dharma-kaya, then the Dharma-kaya has no form; if it can be seen like a Rupa-kaya, then it is not the true Buddha. As the Bhagavan (Buddha's honorific) said: 'Those who see me by form, or hear me by voice, these are foolish and have wrong views; such people cannot see the Buddha.' 'If it is a Dharma-kaya, the Dharma-kaya is invisible. Why? Because the Dharma-kaya has abandoned eye-consciousness, has no actions, and worldly matters cannot be seen.' Akasagarbha (Bodhisattva's name) remained silent. Ratnakara (Bodhisattva's name) said, 'The question of the woman should be answered.' Akasagarbha said, 'Her question has no category, it cannot be answered.' The woman replied to Akasagarbha, 'I am not asking about a question with a category, nor am I asking about a question without a category.' At that time, Akasagarbha was speechless because of these words. Vimala-datta (Bodhisattva's name) asked Ratnakara, 'Just now that Kulaputra (a respectful term for a man) said: 'Let all the treasures of the past in the city naturally appear, filled with various jewels.' If you were like that, would you bring the treasures? What is the reason that leads you to have such a view? The Dharma (Buddhist teachings) does not need clothing and food; if one is attached to clothing and food, one is the same as a foolish ordinary person, therefore foolish ordinary people are always attached to clothing and food. If one does not need clothing and food, one will not be attached to all the treasures of the world.' Ratnakara remained silent. Vimala-datta asked Sarva-durgati-prahana (Bodhisattva's name), 'Just now that Kulaputra said: 'Let all the people in the city who have committed hellish sins have their present calamities lessened, and abandon all inconceivable evil deeds.' As the Buddha said: 'The sins that people commit, they will eventually bear, and cannot escape.' If one cannot escape, how can one make the sins of the ignorant lighter? All Dharmas (all things) have no master, yet one wants to make them have a master; one's own actions, yet one wants to make them have no effect.' Sarva-durgati-prahana said, 'One should use vows to lessen the sins.' The woman replied, 'Again, Kulaputra! All Dharmas are equal,' --------------------------------------------------------------------------------
Chinese
不可以愿而使动转。假使能者，一一诸人所兴誓愿，心自念言：‘我皆当度一切众生至般泥洹。’设使所愿必能成者，则当能制，令其所愿而不退转。” 弃诸恶趣默无言报。 离垢施女问弃诸阴盖曰：“向族姓子兴此念言：‘令城中人悉无尘劳众结之缚，除五阴盖。’仁所三昧可定意者，欲使众人不增五盖。于意云何？三昧属己、属他人耶？设使属己，一切诸法皆悉无为，亦无合会。云何仁者，以三昧定，令一切人不着五盖？设属他人，不能于他而造恩德。” 弃诸阴盖曰：“当以慈心而疗治此。” 其女报曰：“一切诸佛皆行慈心，亦有佛土，一切众生故长不尽。” 弃诸阴盖默无言也。 离垢施女问光世音曰：“向族姓子而发此言：‘令其城中所居人民，闭在牢狱使得解脱，诸有系囚自然得出，诸有恐惧得无所畏。’所疗治者有阴受乎？为无所受？设有所受，则属愚夫，以故不应无有受阴也。若无所受，则无所作，其无所作，不能成就。” 光世音默。 辩积曰：“以时发遣女之所问。” 光世音曰：“女之所问，不起不灭，以是之故不可发遣。” 女又报曰：“于光世音所之云何不起不灭？宁有问乎？” 答曰：“不起不灭，彼无文说 现代汉语译本 不能通过意愿来使事物运转。假设有人能做到，每个人所发起的誓愿，心中都会想：‘我应当度一切众生到达般泥洹（涅槃）。’如果所愿必定能实现，那么就能控制，使他们的愿望不退转。 舍弃恶趣，沉默不语。 离垢施女问弃诸阴盖（舍弃五蕴的修行者）说：‘刚才有位族姓子发愿说：‘愿城里的人都摆脱尘劳烦恼的束缚，去除五阴盖（贪欲、嗔恚、睡眠、掉悔、疑）’。您所修的三昧（禅定）如果能使心安定，想要使众人不增长五盖。您认为如何？三昧是属于自己还是属于他人呢？如果属于自己，一切诸法都是无为的，也没有聚合。您怎么能通过禅定，使一切人不执着于五盖呢？如果属于他人，就不能对他人施加恩德。’ 弃诸阴盖说：‘应当用慈悲心来治疗这些。’ 离垢施女回答说：‘一切诸佛都行慈悲心，也有佛土，但一切众生仍然长久不能解脱。’ 弃诸阴盖沉默不语。 离垢施女问光世音（观世音菩萨）说：‘刚才有位族姓子发愿说：‘愿城里的人，被关在牢狱的都能解脱，所有被囚禁的人都能自然出来，所有恐惧的人都能无所畏惧。’所治疗的这些，是有阴受（五蕴的感受）吗？还是没有所受？如果有阴受，就属于愚夫，因此不应该没有受阴。如果没有所受，就无所作为，无所作为就不能成就。’ 光世音沉默不语。 辩积（一位菩萨）说：‘应该及时回答这位女子的问题。’ 光世音说：‘这位女子所问的问题，是不生不灭的，因此无法回答。’ 离垢施女又说：‘关于光世音所说的“不生不灭”，难道没有问题吗？’ 回答说：‘不生不灭，那里没有文字说明。’
English
English version It is not possible to make things move by wish alone. If it were possible, each person's vows would be accompanied by the thought: 'I shall deliver all beings to Parinirvana (Nirvana).' If the wish were certain to be fulfilled, then one could control it, so that their wish would not regress. Abandoning the evil paths, he remained silent. The Immaculate Lady asked the one who had abandoned the Hindrances (practitioner who has abandoned the five aggregates): 'Just now, a clansman made this vow: 'May the people in the city be free from the bonds of defilement and affliction, and remove the five hindrances (desire, anger, sleepiness, restlessness, doubt).' If your Samadhi (meditative concentration) can stabilize the mind, you wish to prevent people from increasing the five hindrances. What do you think? Does Samadhi belong to oneself or to others? If it belongs to oneself, all dharmas are unconditioned, and there is no aggregation. How can you, through Samadhi, prevent everyone from being attached to the five hindrances? If it belongs to others, one cannot bestow kindness upon others.' The one who had abandoned the Hindrances said: 'One should heal this with a compassionate heart.' The Immaculate Lady replied: 'All Buddhas practice compassion, and there are also Buddha lands, yet all beings still cannot be liberated for a long time.' The one who had abandoned the Hindrances remained silent. The Immaculate Lady asked Avalokiteshvara (Bodhisattva of Compassion): 'Just now, a clansman made this vow: 'May the people in the city who are imprisoned be liberated, may all those who are imprisoned naturally come out, and may all those who are fearful become fearless.' Are those who are being healed having the aggregates of feeling (the feeling aspect of the five aggregates) or not? If they have the aggregates of feeling, then they belong to the foolish, and therefore they should not be without the aggregates of feeling. If they have no feeling, then there is no action, and without action, nothing can be accomplished.' Avalokiteshvara remained silent. Vyakaranabuddhi (a Bodhisattva) said: 'You should answer the lady's question in due time.' Avalokiteshvara said: 'The question the lady has asked is neither arising nor ceasing, therefore it cannot be answered.' The Immaculate Lady further said: 'Regarding what Avalokiteshvara said about 'neither arising nor ceasing,' is there no question about it?' The answer was: 'Neither arising nor ceasing, there is no textual explanation for that.' -------------------------------------------------------------------------------- 。”
Chinese
女又报曰：“无文字说则为智者，因示文字而有所讲，不著文字无所挂碍，无所挂碍则为法界。以是之故，晓了法者便无所著。” 离垢施女问辩积曰：“向族姓子而发此言：‘令其城中一切人民，目睹我者又我所见，悉得辩才，使诸伎乐转共谈语。’仁之辩才巍巍若斯！以何等念而兴立乎？为于是立而起生乎？设以生念而兴立者，一切众生皆兴立念。以是之故，不至寂然。若以所生得成就者，则虚妄矣！若不兴念则无所作，无所作者无寂不定。” 辩积答曰：“我属所愿为初发心众人之故，示愿之矣。假使有人来见我者，悉得辩才。” 女又报曰：“族姓子！其初发心有行处耶？设使有者则为常见，若无所有，不当谓之为导御矣！悉离诸行。” 辩积默然。 离垢施女问超度无虚迹曰：“向族姓子而自谓言：‘令其城中所有人民，我自所睹、敢察我者，见不虚妄，至于无上正真之道。’云何佛道为有为无？假使有者则是有为，便可爱取。设无为者无实不谛，不可受持。” 超度无虚迹曰：“所谓道者慧圣之辞。” 女又报曰：“其圣慧者有所起耶？而复为行寂然事乎？假有所起是为思惟不顺之事，则当成于有为慧矣！行有为慧，便成愚痴冥冥之识所可分别 现代汉语译本 女子又回答说：‘不用文字言说就是智者，因为展示文字而有所讲解，不执著于文字就没有挂碍，没有挂碍就是法界。因此，明白法的人就没有执著。’ 离垢施女问辩积说：‘你之前对那位族姓子说：’让城里所有的人民，看到我的和我所看到的人，都能获得辩才，让各种乐器都互相交谈。‘你的辩才如此高超！是以什么样的念头而发起并建立的呢？是为了这个而建立并产生的吗？如果以产生的念头而建立，那么一切众生都会产生建立的念头。因此，就不能达到寂静。如果以所产生的念头而获得成就，那就是虚妄的！如果不产生念头就无所作为，无所作为就不能寂静安定。’ 辩积回答说：‘我因为最初发心的人的缘故，才示现这个愿望。假设有人来见我，都能获得辩才。’ 女子又回答说：‘族姓子！最初发心有行处吗？假设有，那就是常见；如果什么都没有，就不应该称之为引导者！应该完全脱离一切行为。’ 辩积沉默不语。 离垢施女问超度无虚迹说：‘你之前对那位族姓子说：’让城里所有的人民，我所看到的、敢于观察我的人，都能见到不虚妄的、达到无上正真之道。‘佛道是有为还是无为呢？如果有为，那就是有为法，就会被喜爱和执取。如果无为，那就是不真实，不可接受和保持。’ 超度无虚迹说：‘所谓道，是智慧圣者的言辞。’ 女子又回答说：‘圣者的智慧是有所产生吗？还是在进行寂静的事情呢？如果有所产生，那就是不顺遂的思惟，就会成为有为的智慧！如果进行有为的智慧，就会成为愚痴和黑暗的意识所能分别的。’
English
English version The woman then replied, 'To speak without words is to be wise. Because one shows words and explains, not being attached to words, there is no hindrance. Without hindrance, there is the Dharma realm. Therefore, those who understand the Dharma have no attachments.' The Immaculate Giver asked Bianji, 'You previously said to that clansman, 'Let all the people in the city, those who see me and those whom I see, all gain eloquence, and let all the musical instruments converse with each other.' Your eloquence is so magnificent! With what thought did you initiate and establish this? Was it established and produced for this purpose? If it was established with the thought of production, then all sentient beings would produce the thought of establishment. Therefore, one cannot attain stillness. If one achieves success through the thought of production, then it is false! If one does not produce a thought, then there is no action, and without action, there is no stillness and stability.' Bianji replied, 'I showed this wish for the sake of those who initially aspire to enlightenment. If someone comes to see me, they will all gain eloquence.' The woman then replied, 'Clansman! Does the initial aspiration have a place of action? If it does, then it is eternalism; if there is nothing, then it should not be called a guide! One should completely detach from all actions.' Bianji remained silent. The Immaculate Giver asked Transcendence Without False Traces, 'You previously said to that clansman, 'Let all the people in the city, those whom I see and those who dare to observe me, all see the non-false, and attain the unsurpassed true path.' Is the Buddha's path conditioned or unconditioned? If it is conditioned, then it is a conditioned dharma, and it will be loved and grasped. If it is unconditioned, then it is unreal and cannot be accepted and maintained.' Transcendence Without False Traces said, 'The so-called path is the words of the wise and holy.' The woman then replied, 'Does the wisdom of the holy arise from something? Or is it engaged in stillness? If it arises from something, then it is a thought that is not in accordance, and it will become conditioned wisdom! If one engages in conditioned wisdom, then it will become something that can be distinguished by the ignorant and dark consciousness.' --------------------------------------------------------------------------------