Chinese
何物得言多闻？为有义知？为究竟知？若有义知，义无言语，不可言说，非耳识知，彼非可见。若究竟知，然世尊说当听于义，莫听文字，如是不听。大德阿难！云何多闻？” 尊者阿难默然不答。 尔时文殊师利童子，问于尊者阿难陀言：“何故默然，不答女难？”尊者阿难陀言：“一切文字性离如响，女问我字，故我不答。女问平等无心离心，此义乃非学人境界，云何得说？仁者！当问如来法王。” 尔时得无垢女，问于童子文殊师利言：“文殊师利！佛说仁者善解如来甚深解脱，如是菩萨摩诃萨中最为第一。彼因缘法云何甚深？为深故甚深？为自体甚深？若彼因缘深故甚深，则彼因缘，无人和合。何以故？如是因缘，不去不来，非眼识见，乃至非是意识所知。不二和合因缘而生。若自体甚深，彼甚深体则非可示。” 文殊师利言：“实际之义，甚深，甚深！” 得无垢言：“文殊师利！以彼实际非实际故，如是彼智则非是智。” 文殊师利言：“无有言语得实际者。” 得无垢言：“文殊师利！若无所得则无言语，出过言语故无所得。” 文殊师利言：“若尔，云何为他人语？” 得无垢言：“文殊师利！如来菩提出过言语，彼不可说。” 文 现代汉语译本：什么可以称为多闻？是因为理解了义理吗？还是因为究竟通达？如果是因为理解了义理，那么义理是没有言语的，不可言说，不是通过耳识所能了解的，它也不是可见的。如果是究竟通达，然而世尊说应当听从义理，不要执着于文字，像这样不听从。大德阿难！什么是多闻呢？ 尊者阿难沉默不语，没有回答。 这时，文殊师利童子问尊者阿难陀：‘为什么沉默不语，不回答这位女子的提问呢？’尊者阿难陀说：‘一切文字的本性都像回声一样虚幻，她问的是文字，所以我没有回答。她问的是平等无心、离心的道理，这义理不是一般修行人所能理解的境界，怎么能说得清楚呢？仁者！应该去问如来法王。’ 这时，得无垢女问文殊师利童子：‘文殊师利！佛说您善于理解如来甚深的解脱，在菩萨摩诃萨中最为第一。这因缘法为什么如此甚深？是因为因缘本身深奥所以甚深？还是因为它的自体就甚深？如果是因为因缘深奥所以甚深，那么这个因缘就没有人和合。为什么呢？因为这样的因缘，不去不来，不是眼睛所能看见的，乃至不是意识所能知道的。它不是由二者和合而产生的。如果自体甚深，那么这个甚深的自体就无法显示。’ 文殊师利说：‘实际（指真如实相）的意义，甚深，甚深！’ 得无垢说：‘文殊师利！因为这个实际不是实际，所以这种智慧也不是真正的智慧。’ 文殊师利说：‘没有通过言语可以得到实际的。’ 得无垢说：‘文殊师利！如果没有所得，就没有言语，因为超越了言语，所以没有所得。’ 文殊师利说：‘如果这样，那又如何为他人讲述呢？’ 得无垢说：‘文殊师利！如来的菩提超越了言语，是不可说的。’
English
English version: What can be called 'much learning'? Is it because of understanding the meaning? Or is it because of ultimate realization? If it is because of understanding the meaning, then the meaning has no words, it cannot be spoken, it is not known through ear consciousness, and it is not visible. If it is ultimate realization, yet the World Honored One said one should listen to the meaning, not cling to the words, thus not listening. Great Virtue Ananda! What is much learning? Venerable Ananda remained silent and did not answer. At that time, the youth Manjushri asked Venerable Ananda, 'Why are you silent and not answering this woman's question?' Venerable Ananda said, 'The nature of all words is like an echo, illusory. She asked about words, so I did not answer. She asked about the principle of equality without mind, and detachment from mind. This meaning is not a realm that ordinary practitioners can understand, how can it be explained clearly? Noble one! You should ask the Tathagata, the Dharma King.' At that time, the Immaculate Woman asked the youth Manjushri, 'Manjushri! The Buddha said that you are good at understanding the Tathagata's profound liberation, and are the foremost among the Bodhisattva Mahasattvas. Why is this Dharma of Dependent Origination so profound? Is it profound because the conditions themselves are profound? Or is it profound because its own nature is profound? If it is profound because the conditions are profound, then these conditions have no combination of beings. Why? Because such conditions neither go nor come, are not seen by the eye, and are not known by consciousness. It is not born from the combination of two. If its own nature is profound, then this profound nature cannot be shown.' Manjushri said, 'The meaning of actuality (referring to Suchness or true reality) is profound, profound!' The Immaculate Woman said, 'Manjushri! Because this actuality is not actuality, therefore this wisdom is not true wisdom.' Manjushri said, 'There is no way to attain actuality through words.' The Immaculate Woman said, 'Manjushri! If there is nothing to be attained, there are no words, because it transcends words, therefore there is nothing to be attained.' Manjushri said, 'If that is so, then how can one speak to others?' The Immaculate Woman said, 'Manjushri! The Bodhi of the Tathagata transcends words, it is inexpressible.' -------------------------------------------------------------------------------- 殊师利默然不言。
Chinese
尔时得无垢女，问不迷见菩萨言：“善男子！如不迷见如是说言：‘我心安住观察如色。如是若入舍婆提城，何等众生堪任菩提？妇女丈夫，若男若女，眼见我者皆见我身如佛身色。’此事云何？仁者为示如来色身？为示法身？若示色身，彼诸众生不见佛身。若见佛身，则违佛语。佛说偈言： “‘若以色见我， 若以声求我， 彼人行邪道， 则不能见我。’ “若示法身，而佛法身非可示现。何以故？如来法身出过眼识，彼不能见。” 不迷见菩萨，默然不答。 尔时宝幢菩萨，问不迷见菩萨言：“何故默然，不答女难？” 不迷见菩萨言：“女问我无物，是故我不答。” 得无垢曰：“我非无物问，无物不得问，我说学法应如是知。” 不迷见菩萨。默然不言。 尔时得无垢女，问宝幢菩萨言：“善男子！仁如是说：‘我心安住观察如色。如是若入舍婆提城，一切善宝满藏悉开。’此事云何？仁者如是何所忆念？为当有心希望福德？为当无心希望福德？若当有心希望福德，仁者则与愚痴凡夫等无有异。何以故？愚痴凡夫皆有希望爱着心故。若当无心希望福德，是则无心希望积聚。” 宝幢菩萨，默然不答。 尔时 现代汉语译本 殊师利（Śūri，即文殊菩萨的另一种称呼）沉默不语。 这时，得无垢女问不迷见菩萨说：‘善男子！如不迷见（Aviparyaya-darśana）这样说：‘我心安住观察如色（rūpa，物质现象）。这样如果进入舍婆提城（Śrāvastī，古印度城市名），什么样的众生堪能证得菩提（bodhi，觉悟）？无论是妇女还是丈夫，无论是男人还是女人，眼睛看到我的人，都看到我的身体如同佛身一样。’这件事是怎么回事？您是展示如来的色身（rūpakāya，佛的物质身体）呢？还是展示法身（dharmakāya，佛的真理之身）？如果展示色身，那么那些众生并没有看到佛身。如果看到佛身，就违背了佛说的话。佛说偈语道： ‘如果以色相见我，如果以声音求我，那人行的是邪道，不能见到我。’ ‘如果展示法身，而佛的法身是不可示现的。为什么呢？如来的法身超越了眼识，他们是看不到的。’ 不迷见菩萨，沉默不答。 这时，宝幢菩萨问不迷见菩萨说：‘为什么沉默不语，不回答女子的提问？’ 不迷见菩萨说：‘女子问我的是无物，所以我没有回答。’ 得无垢女说：‘我不是问无物，无物是不能问的，我说学习佛法应该这样理解。’ 不迷见菩萨，沉默不语。 这时，得无垢女问宝幢菩萨说：‘善男子！您这样说：‘我心安住观察如色。这样如果进入舍婆提城，一切善宝的宝藏都会打开。’这件事是怎么回事？您这样是忆念什么呢？是有心希望福德（puṇya，功德）呢？还是无心希望福德？如果有心希望福德，那么您就和愚痴的凡夫没有什么不同。为什么呢？愚痴的凡夫都有希望和爱着的心。如果无心希望福德，那就是无心希望积聚。’ 宝幢菩萨，沉默不答。
English
English version Śūri (another name for Mañjuśrī) remained silent. At that time, the Immaculate Woman asked the Aviparyaya-darśana Bodhisattva, ‘Good man! As Aviparyaya-darśana says, ‘My mind dwells in contemplation of form (rūpa). Thus, if I enter the city of Śrāvastī, what kind of beings are capable of attaining bodhi (enlightenment)? Whether women or men, whether male or female, those who see me with their eyes all see my body as the color of a Buddha’s body.’ How is this so? Are you showing the rūpakāya (form body) of the Tathāgata, or are you showing the dharmakāya (dharma body)? If you are showing the rūpakāya, then those beings do not see the Buddha’s body. If they see the Buddha’s body, then it contradicts the Buddha’s words. The Buddha said in a verse: ‘If one sees me by form, if one seeks me by sound, that person walks a wrong path and cannot see me.’ ‘If you are showing the dharmakāya, the Buddha’s dharmakāya cannot be shown. Why is that? The Tathāgata’s dharmakāya transcends the eye consciousness, and they cannot see it.’ The Aviparyaya-darśana Bodhisattva remained silent and did not answer. At that time, the Ratna-ketu Bodhisattva asked the Aviparyaya-darśana Bodhisattva, ‘Why are you silent and not answering the woman’s question?’ The Aviparyaya-darśana Bodhisattva said, ‘The woman asked me about nothing, so I did not answer.’ The Immaculate Woman said, ‘I did not ask about nothing; nothing cannot be asked. I say that learning the Dharma should be understood in this way.’ The Aviparyaya-darśana Bodhisattva remained silent. At that time, the Immaculate Woman asked the Ratna-ketu Bodhisattva, ‘Good man! You say, ‘My mind dwells in contemplation of form. Thus, if I enter the city of Śrāvastī, all the treasures of good jewels will be opened.’ How is this so? What are you contemplating in this way? Do you have a mind that hopes for puṇya (merit), or do you have a mind that does not hope for merit? If you have a mind that hopes for merit, then you are no different from foolish ordinary people. Why is that? Foolish ordinary people all have minds of hope and attachment. If you have no mind that hopes for merit, then it is having no mind that hopes for accumulation.’ The Ratna-ketu Bodhisattva remained silent and did not answer. --------------------------------------------------------------------------------
Chinese
得无垢女，问除恶菩萨言：“善男子！仁如是说：‘我心安住观察如色。如是若入舍婆提城，若彼众生有恶业行应受报者，彼见法故，现世轻受。’此事云何？如佛所说，业不思议，仁说不能违佛所言。若仁不能思议业者，云何得知未来重业，现世轻受？一切诸法皆空无主，仁今云何言得法王？若仁能令重业作轻，则违佛语。” 除恶菩萨言：“我以愿力，能令如是重受之业作轻受业。” 得无垢曰：“无有人能愿力回转，若能转者，一一如来本皆有愿：‘一切众生，我皆悉令得大涅槃。’非愿力成此门，应知如是愿力不能回转。” 除恶菩萨，默然不言。 尔时得无垢女，问障一切罪菩萨言：“善男子！仁如是说：‘我心安住观察如色。如是若入舍婆提城，一切人民五盖不障。’此事云何？若仁禅定，能令众生诸盖不障。一切诸法皆空无主，如是仁不是仁，我不是我，云何能与他人作恩？” 障一切罪菩萨言：“先修慈心。” 得无垢言：“一切诸佛大慈心行，有佛土中诸众生等盖缚所恼。” 障一切罪菩萨，默然不言。 尔时得无垢女，问于圣者观世自在菩萨言：“善男子！仁如是说：‘我心安住观察如色。如是若入舍婆提城，随何众生系缚执掌，欲被杀者即 现代汉语译本：得无垢女问除恶菩萨（意为：消除罪恶的菩萨）说：‘善男子！您这样说：‘我心安住观察如色（意为：像观察物质现象一样观察心）。’这样，如果进入舍婆提城（古印度城市名），如果那里的众生有恶业行为应该受报，他们因为见到法的缘故，今生会减轻受报。’这件事是怎么回事呢？正如佛所说，业是不可思议的，您说的话不能违背佛所说。如果您不能思议业，怎么知道未来要受的重业，今生会减轻受报呢？一切诸法都是空无自性的，您现在怎么说自己得到了法王（意为：佛陀）的地位？如果您能让重业变成轻业，那就违背了佛的教诲。’ 除恶菩萨说：‘我凭借愿力，能够让那些应该重受的业变成轻受的业。’ 得无垢女说：‘没有人能用愿力来回转业报，如果能转的话，每一位如来（意为：佛陀）本来都有愿：‘一切众生，我都要让他们得到大涅槃（意为：最终的解脱）。’不是愿力成就了这个法门，应该知道愿力不能回转业报。’ 除恶菩萨，沉默不语。 这时，得无垢女问障一切罪菩萨（意为：能阻碍一切罪恶的菩萨）说：‘善男子！您这样说：‘我心安住观察如色。’这样，如果进入舍婆提城，所有人民的五盖（意为：贪欲、嗔恚、睡眠、掉悔、疑）都不会成为障碍。’这件事是怎么回事呢？如果您的禅定能让众生的五盖不成为障碍，一切诸法都是空无自性的，这样您不是您，我不是我，怎么能给他人施恩呢？’ 障一切罪菩萨说：‘先修慈心。’ 得无垢女说：‘一切诸佛都修大慈心，但有些佛土中的众生仍然被五盖所困扰。’ 障一切罪菩萨，沉默不语。 这时，得无垢女问圣者观世自在菩萨（意为：观察世间声音而自在的菩萨）说：‘善男子！您这样说：‘我心安住观察如色。’这样，如果进入舍婆提城，无论哪个众生被捆绑或被抓住，即将被杀害，就会立即得到解脱。’
English
English version: The Immaculate Woman asked the Bodhisattva Eliminating Evil (meaning: the Bodhisattva who eliminates evil) , ‘Good man! You say, ‘My mind dwells in observation like form (meaning: observing the mind like observing material phenomena).’ Thus, if one enters the city of Shravasti (an ancient Indian city), and if the beings there have evil karmic actions that should receive retribution, they will, because of seeing the Dharma, receive lighter retribution in this life.’ How is this possible? As the Buddha said, karma is inconceivable, and what you say cannot contradict what the Buddha said. If you cannot conceive of karma, how do you know that heavy karma to be received in the future will be received lightly in this life? All dharmas are empty and without self-nature, how can you now say that you have attained the status of Dharma King (meaning: the Buddha)? If you can make heavy karma become light, then you are contradicting the Buddha’s teachings.’ The Bodhisattva Eliminating Evil said, ‘Through the power of my vows, I can make karma that should be received heavily become karma that is received lightly.’ The Immaculate Woman said, ‘No one can turn karma around with the power of vows. If it could be turned, every Tathagata (meaning: Buddha) would have originally had the vow: ‘I will cause all beings to attain great Nirvana (meaning: ultimate liberation).’ It is not through the power of vows that this path is achieved. It should be known that the power of vows cannot turn karma around.’ The Bodhisattva Eliminating Evil remained silent. At this time, the Immaculate Woman asked the Bodhisattva Obstructing All Sins (meaning: the Bodhisattva who can obstruct all sins), ‘Good man! You say, ‘My mind dwells in observation like form.’ Thus, if one enters the city of Shravasti, all the people’s five hindrances (meaning: desire, anger, sleepiness, restlessness, and doubt) will not be obstacles.’ How is this possible? If your meditation can make the five hindrances not be obstacles for beings, and all dharmas are empty and without self-nature, then you are not you, and I am not I, how can you bestow grace upon others?’ The Bodhisattva Obstructing All Sins said, ‘First cultivate loving-kindness.’ The Immaculate Woman said, ‘All Buddhas cultivate great loving-kindness, yet in some Buddha lands, beings are still troubled by the fetters of the five hindrances.’ The Bodhisattva Obstructing All Sins remained silent. At this time, the Immaculate Woman asked the Holy Bodhisattva Avalokiteshvara (meaning: the Bodhisattva who observes the sounds of the world and is at ease), ‘Good man! You say, ‘My mind dwells in observation like form.’ Thus, if one enters the city of Shravasti, any being who is bound or seized, and is about to be killed, will immediately be liberated.’ --------------------------------------------------------------------------------