Chinese
者大目连言：“大德目连！佛说大德，神通人中最为第一。大德为住众生想故示现神通，为住法想示现神通？若住众生想示现神通者，众生既无，云何大德示现神通？若住法想示现神通，法无分别，大德亦尔，无所分别。既无分别，云何大德示现神通？” 尊者目连，默然不答。 尔时尊者富楼那弥多罗尼子，问于尊者大目连言：“何故默然不答女难？” 尊者目连言：“女不问我分别，问我无分别，不取、不分别如来菩提道，是故我不答。” 尔时得无垢女，问于尊者富楼那弥多罗尼子言：“大德富楼那！佛说大德，说法人中最为第一。大德为受持说法，为不受持说法？若受持说法，则与一切愚痴凡夫等无有异。何以故？一切愚痴凡夫受持。大德！如是不离一切愚痴凡夫法。若不受持说法，法既无物，云何大德说法人中最为第一？” 尊者富楼那弥多罗尼子，默然不答。 尔时尊者摩诃迦叶，问于尊者富楼那弥多罗尼子言：“何故默然，不答女难？” 尊者富楼那弥多罗尼子言：“女不问我世谛之义，问我真谛，故我不答。” 尔时得无垢女，问于尊者大迦叶言：“大德摩诃迦叶！大德入八解脱，入已复出，为人说法。于何人边乃至微少受一瓢食，彼诸施者，皆 现代汉语译本： 尊者大目犍连（Mahāmaudgalyāyana）说：‘大德目犍连！佛说大德您在神通之人中最为第一。大德您是为了执着于众生之想而示现神通，还是为了执着于法之想而示现神通？如果执着于众生之想而示现神通，既然众生本不存在，大德您又如何示现神通呢？如果执着于法之想而示现神通，法本无分别，大德您也应如此，无所分别。既然无分别，大德您又如何示现神通呢？’ 尊者目犍连，默然不答。 这时，尊者富楼那弥多罗尼子（Pūrṇa Maitrāyaṇīputra）问尊者大目犍连说：‘为何默然不回答女子的诘问？’ 尊者目犍连说：‘女子不是问我分别之义，而是问我无分别之义，不执取、不分别如来菩提之道，所以我才不回答。’ 这时，得无垢女问尊者富楼那弥多罗尼子说：‘大德富楼那！佛说大德您在说法之人中最为第一。大德您是受持说法，还是不受持说法？如果受持说法，那就和一切愚痴凡夫一样，没有什么不同。为什么呢？因为一切愚痴凡夫都受持。大德！这样就不能脱离一切愚痴凡夫的法。如果不受持说法，法本无实体，大德您又如何成为说法之人中最为第一呢？’ 尊者富楼那弥多罗尼子，默然不答。 这时，尊者摩诃迦叶（Mahākāśyapa）问尊者富楼那弥多罗尼子说：‘为何默然，不回答女子的诘问？’ 尊者富楼那弥多罗尼子说：‘女子不是问我世俗谛的道理，而是问我真谛，所以我才不回答。’ 这时，得无垢女问尊者大迦叶说：‘大德摩诃迦叶！大德您入八解脱（aṣṭavimokṣa），入定后又出定，为人说法。从何人那里哪怕接受一瓢食物，那些施主，都……’
English
English version: Then the Venerable Mahāmaudgalyāyana said: ‘Venerable Maudgalyāyana! The Buddha said that you, Venerable, are the foremost among those with supernormal powers. Do you, Venerable, manifest supernormal powers because of clinging to the notion of sentient beings, or because of clinging to the notion of dharma? If you manifest supernormal powers because of clinging to the notion of sentient beings, since sentient beings do not exist, how do you, Venerable, manifest supernormal powers? If you manifest supernormal powers because of clinging to the notion of dharma, dharma is without discrimination, and you, Venerable, should also be without discrimination. Since there is no discrimination, how do you, Venerable, manifest supernormal powers?’ The Venerable Maudgalyāyana remained silent and did not answer. Then the Venerable Pūrṇa Maitrāyaṇīputra asked the Venerable Mahāmaudgalyāyana: ‘Why are you silent and not answering the woman’s question?’ The Venerable Maudgalyāyana said: ‘The woman is not asking me about the meaning of discrimination, but is asking me about the meaning of non-discrimination, not grasping, and not discriminating the Bodhi path of the Tathāgata, therefore I do not answer.’ Then the Immaculate Woman asked the Venerable Pūrṇa Maitrāyaṇīputra: ‘Venerable Pūrṇa! The Buddha said that you, Venerable, are the foremost among those who preach the Dharma. Do you, Venerable, uphold the Dharma and preach it, or do you not uphold the Dharma and preach it? If you uphold the Dharma and preach it, then you are no different from all foolish ordinary beings. Why is that? Because all foolish ordinary beings uphold it. Venerable! In this way, you do not depart from the dharma of all foolish ordinary beings. If you do not uphold the Dharma and preach it, since the Dharma has no substance, how can you, Venerable, be the foremost among those who preach the Dharma?’ The Venerable Pūrṇa Maitrāyaṇīputra remained silent and did not answer. Then the Venerable Mahākāśyapa asked the Venerable Pūrṇa Maitrāyaṇīputra: ‘Why are you silent and not answering the woman’s question?’ The Venerable Pūrṇa Maitrāyaṇīputra said: ‘The woman is not asking me about the meaning of conventional truth, but is asking me about the ultimate truth, therefore I do not answer.’ Then the Immaculate Woman asked the Venerable Mahākāśyapa: ‘Venerable Mahākāśyapa! You, Venerable, enter the eight liberations (aṣṭavimokṣa), and after entering, you emerge again to preach the Dharma to others. From whomever you receive even a ladle of food, those donors, all...’ --------------------------------------------------------------------------------
Chinese
得生天。彼于大德，云何而施？为身净施？为心净施？为身心净施？若身净施，身则无知、无觉、不动，如草如木，如壁如土，彼身如是不能净施。若心净施，心则如幻，不暂时住，不能净施。若彼身心内外俱净，如是身心不得净施。身心无物，云何净施？” 尊者大迦叶，默然不答。 尔时尊者须菩提，问于尊者大迦叶言：“何故默然，不答女难？” 尊者大迦叶言：“女不问我取法，问我不取法，是故我不答；女问我实际，是故我不答。” 尔时得无垢女，问于尊者须菩提言：“大德须菩提！佛说大德阿兰若行最为第一。大德！阿兰若者，为有物修？为有法修？若有物修则是无常。若有法修，法无生相、法无灭相，法若不生不灭相者，彼则平等——彼若平等则非平等，彼若真如则非真如——不动不转。若不动转，彼不得说。若不得说，彼不思议。若不思议，彼不可说。若不可说，彼则无物。若无物者，彼则无实。若无实者，圣人不说。” 尊者须菩提，默然不答。 尔时尊者离波多，问于尊者须菩提言：“何故默然，不答女难？” 尊者须菩提言：“乃至无有少法可说，默然为乐。女问如是不戏论法，诸有言说皆是不善，不言说界是阿兰若行。” 尔时得无垢 现代汉语译本： ‘能够往生天界的人，他们以何种方式布施呢？是为了身体清净而布施？还是为了内心清净而布施？还是为了身心都清净而布施？如果为了身体清净而布施，身体是无知觉、无感受、不动的，就像草木、墙壁、泥土一样，这样的身体不能进行清净的布施。如果为了内心清净而布施，内心就像幻象一样，不会暂时停留，也不能进行清净的布施。如果身心内外都清净，这样的身心也不能进行清净的布施。身心本无实体，又如何进行清净的布施呢？’ 尊者大迦叶（Mahakasyapa），沉默不语，没有回答。 这时，尊者须菩提（Subhuti）问尊者大迦叶说：‘为什么沉默不语，不回答这位女子的提问呢？’ 尊者大迦叶说：‘这位女子不是问我关于“取法”的道理，而是问我关于“不取法”的道理，所以我没有回答；她问的是实际的真理，所以我没有回答。’ 这时，得无垢女问尊者须菩提说：‘大德须菩提！佛说大德的阿兰若行（aranya，指在寂静处修行）最为第一。大德！阿兰若修行，是为了有实体的“物”而修？还是为了有实体的“法”而修？如果为了有实体的“物”而修，那么“物”是无常的。如果为了有实体的“法”而修，“法”没有生起的现象，也没有灭去的现象，如果“法”不生不灭，那么它就是平等的——如果它是平等的，就不是平等；如果它是真如（tathata，指事物的真实本性），就不是真如——它是不动不转的。如果是不动不转的，就不能用言语表达。如果不能用言语表达，就不可思议。如果不可思议，就不可说。如果不可说，它就是无物的。如果无物，它就是无实的。如果无实，圣人就不会说。’ 尊者须菩提，沉默不语，没有回答。 这时，尊者离波多（Revata）问尊者须菩提说：‘为什么沉默不语，不回答这位女子的提问呢？’ 尊者须菩提说：‘乃至没有丝毫的法可以言说，沉默才是快乐。这位女子问的是这样不戏论的法，所有言说都是不善的，不言说的境界才是阿兰若行。’ 这时，得无垢女
English
English version: 'Those who are to be born in heaven, how do they give? Do they give with a pure body? Or with a pure mind? Or with both body and mind pure? If they give with a pure body, the body is without knowledge, without feeling, and unmoving, like grass, wood, a wall, or earth. Such a body cannot give purely. If they give with a pure mind, the mind is like an illusion, not staying for a moment, and cannot give purely. If both body and mind are pure inside and out, such a body and mind cannot give purely. Since body and mind have no substance, how can they give purely?' Venerable Mahakasyapa remained silent and did not answer. Then, Venerable Subhuti asked Venerable Mahakasyapa, 'Why are you silent and not answering the woman's question?' Venerable Mahakasyapa said, 'The woman is not asking me about the doctrine of 'taking the Dharma', but about the doctrine of 'not taking the Dharma', so I did not answer; she is asking about the actual truth, so I did not answer.' Then, the Immaculate Woman asked Venerable Subhuti, 'Venerable Subhuti! The Buddha said that the Venerable's practice of aranya (aranya, meaning practicing in a quiet place) is the foremost. Venerable! Is the practice of aranya done for a 'thing' that has substance? Or for a 'dharma' that has substance? If it is done for a 'thing' that has substance, then the 'thing' is impermanent. If it is done for a 'dharma' that has substance, the 'dharma' has no arising and no ceasing. If the 'dharma' neither arises nor ceases, then it is equal—if it is equal, it is not equal; if it is tathata (tathata, meaning the true nature of things), it is not tathata—it is unmoving and unchanging. If it is unmoving and unchanging, it cannot be expressed in words. If it cannot be expressed in words, it is inconceivable. If it is inconceivable, it is unspeakable. If it is unspeakable, it is without substance. If it is without substance, it is without reality. If it is without reality, the sages do not speak of it.' Venerable Subhuti remained silent and did not answer. Then, Venerable Revata asked Venerable Subhuti, 'Why are you silent and not answering the woman's question?' Venerable Subhuti said, 'As long as there is not a single dharma that can be spoken of, silence is happiness. This woman is asking about such a non-conceptual dharma, all speech is unwholesome, and the realm of non-speech is the practice of aranya.' Then, the Immaculate Woman --------------------------------------------------------------------------------
Chinese
女，问于尊者离波多言：“大德离波多！佛说大德坐禅人中最为第一。大德！为心依止禅？为心不依止禅？若心依止禅，心则如幻不实分别，若当如是不实，分别则不实，依止禅三昧则不实。若无心念禅，一切死人亦得欢喜。诸草木壁波罗赊树，皆应三昧。何以故？以彼诸物皆无心故。” 尊者离波多，默然不答。 尔时尊者阿泥楼大，问于尊者离波多言：“何故默然，不答女难？” 尊者离波多言：“得无垢女，问佛境界，彼非声闻之所能答。” 得无垢曰：“于意云何？如来法界、声闻法界，有别异耶？若异法界，则坏法界，若法界坏，法界则二。法界不二，得言真如。如是真如，得言不二。如是真如，如是不二，不得言胜。大德何以作如是说？” 尔时得无垢女，问于尊者阿泥楼大言：“大德阿泥楼大！佛说大德天眼人中最为第一。大德！天眼为有物见？为无物见？若有物见，则堕常见。若无物见，则堕断见。” 尊者阿泥楼大，默然不答。 尔时尊者阿难陀，问于尊者阿泥楼大言：“何故默然，不答女难？” 尊者阿泥楼大言：“女怀智慧问，是故我不答。” 尔时得无垢女，问于尊者阿难陀言：“大德阿难陀！佛说大德于多闻中最为第一。大德！ 现代汉语译本 一位名叫得无垢的女子问尊者离波多（离波多：佛陀的弟子，以禅定著称）说：‘大德离波多！佛陀说您在坐禅的人中最为第一。大德！心是依止禅而存在，还是不依止禅而存在呢？如果心依止禅，那么心就像幻象一样不真实，如果心是不真实的，那么分别也是不真实的，依止禅三昧（三昧：禅定）也是不真实的。如果心不念禅，那么一切死去的人也应该感到欢喜。所有的草木、墙壁、波罗赊树（波罗赊树：一种树木）都应该进入三昧。为什么呢？因为这些东西都没有心。’ 尊者离波多沉默不语，没有回答。 这时，尊者阿泥楼大（阿泥楼大：佛陀的弟子，以天眼著称）问尊者离波多说：‘为什么沉默不语，不回答这位女子的提问呢？’ 尊者离波多说：‘这位得无垢的女子，问的是佛的境界，这不是我们声闻（声闻：听闻佛法而修行的人）所能回答的。’ 得无垢说：‘您认为如何？如来的法界（法界：宇宙万法的本体）和声闻的法界，有区别吗？如果法界有区别，那就破坏了法界，如果法界被破坏，法界就成了二元对立。法界不是二元对立的，才能称为真如（真如：事物的真实本性）。这样的真如，才能称为不二。这样的真如，这样的不二，不能说它更胜一筹。大德，您为什么这样说呢？’ 这时，得无垢女子问尊者阿泥楼大说：‘大德阿泥楼大！佛陀说您在天眼（天眼：能看到超自然事物的能力）的人中最为第一。大德！天眼是有所见，还是无所见呢？如果有所见，那就落入了常见（常见：认为事物永恒不变的观点）。如果无所见，那就落入了断见（断见：认为事物死后一切皆无的观点）。’ 尊者阿泥楼大沉默不语，没有回答。 这时，尊者阿难陀（阿难陀：佛陀的弟子，以多闻著称）问尊者阿泥楼大说：‘为什么沉默不语，不回答这位女子的提问呢？’ 尊者阿泥楼大说：‘这位女子怀有智慧来提问，所以我没有回答。’ 这时，得无垢女子问尊者阿难陀说：‘大德阿难陀！佛陀说您在多闻（多闻：听闻佛法很多）的人中最为第一。大德！’
English
English version A woman named Deming asked the Venerable Lipata (Lipata: a disciple of the Buddha, known for his meditation) saying, 'Venerable Lipata! The Buddha said that you are the foremost among those who practice meditation. Venerable! Does the mind rely on meditation, or does it not rely on meditation? If the mind relies on meditation, then the mind is like an illusion, unreal. If it is unreal, then discrimination is also unreal, and the samadhi (samadhi: meditative absorption) of relying on meditation is also unreal. If the mind does not think of meditation, then all dead people should also feel joy. All plants, walls, and palasha trees (palasha tree: a type of tree) should all enter samadhi. Why is that? Because these things have no mind.' Venerable Lipata remained silent and did not answer. At this time, Venerable Aniruddha (Aniruddha: a disciple of the Buddha, known for his divine eye) asked Venerable Lipata, 'Why are you silent and not answering this woman's question?' Venerable Lipata said, 'This woman, Deming, is asking about the realm of the Buddha, which is not something that we Sravakas (Sravakas: those who practice by hearing the Buddha's teachings) can answer.' Deming said, 'What do you think? Is there a difference between the Dharmadhatu (Dharmadhatu: the essence of all phenomena) of the Tathagata and the Dharmadhatu of the Sravakas? If there is a difference in the Dharmadhatu, then the Dharmadhatu is destroyed. If the Dharmadhatu is destroyed, then the Dharmadhatu becomes dualistic. The Dharmadhatu is not dualistic, and can be called Suchness (Suchness: the true nature of things). Such Suchness can be called non-dual. Such Suchness, such non-duality, cannot be said to be superior. Venerable, why do you say such things?' At this time, the woman Deming asked Venerable Aniruddha, 'Venerable Aniruddha! The Buddha said that you are the foremost among those with the divine eye (divine eye: the ability to see supernatural things). Venerable! Does the divine eye see something, or does it see nothing? If it sees something, then it falls into the view of permanence (view of permanence: the view that things are eternal and unchanging). If it sees nothing, then it falls into the view of annihilation (view of annihilation: the view that after death, everything ceases to exist).' Venerable Aniruddha remained silent and did not answer. At this time, Venerable Ananda (Ananda: a disciple of the Buddha, known for his great learning) asked Venerable Aniruddha, 'Why are you silent and not answering this woman's question?' Venerable Aniruddha said, 'This woman is asking with wisdom, so I did not answer.' At this time, the woman Deming asked Venerable Ananda, 'Venerable Ananda! The Buddha said that you are the foremost among those with great learning (great learning: having heard many of the Buddha's teachings). Venerable!' --------------------------------------------------------------------------------