Chinese
得解脱，无有怖畏得无所畏。’此事云何？仁为取修？为不取修？若取修者，愚痴人取，是则不可。若不取修，则非无常，若非无常，则不可取。” 观世自在菩萨，默然不答。 尔时辩聚菩萨，问观世自在菩萨言：“何故默然，不答女难？” 观世自在菩萨言：“女不问我生法，不问我灭法，问我不生不灭法，是故我不答。” 得无垢曰：“观世自在！仁何不问何处不生不灭？” 观世自在菩萨言：“得无垢女，何处不生不灭？无少字转行。” 得无垢曰：“若不转行，则一切法无有少字，非黠慧人字转行说，不著名字，法界无障碍，故彼心不着。” 观世自在菩萨默然不言。 尔时得无垢女，问辩聚菩萨言：“善男子！仁如是说：‘我心安住观察如色。如是若入舍婆提城，何等恶心众生，慈心相向，递共赞咏，音声语说皆得辩才。’此事云何？仁此辩才起，为有因缘起？为无因缘起？若有因缘起，一切无常皆因缘起，若如是者不得寂静。若无因缘起，如是无实，则不得言有辩才起。” 辩聚菩萨言：“我从初发菩提心来，常作是愿：‘若诸众生得见我者，皆得辩才。’” 得无垢曰：“善男子！仁为有心辩才？为无心辩才？若有心辩才，则堕常过 现代汉语译本 ‘获得解脱，没有恐惧，获得无所畏惧。’这件事是怎么回事？您是采取修行呢？还是不采取修行呢？如果采取修行，那是愚痴的人才做的，这是不可取的。如果不采取修行，那就不是无常，如果不是无常，那就不可取。” 观世自在菩萨（Avalokiteśvara Bodhisattva），沉默不语，没有回答。 这时，辩聚菩萨（Pratibhanakuta Bodhisattva）问观世自在菩萨说：“为什么沉默不语，不回答这位女子的提问呢？” 观世自在菩萨说：“这位女子没有问我生法，也没有问我灭法，而是问我不生不灭法，所以我没有回答。” 得无垢（Vimaladatta）说：“观世自在！您为什么不问哪里是不生不灭的呢？” 观世自在菩萨说：“得无垢女子，哪里是不生不灭的呢？没有少许的文字可以用来描述。” 得无垢说：“如果不能用文字描述，那么一切法就没有少许的文字，不是聪明的人用文字来描述，不执着于名字，法界没有障碍，所以他们的心不执着。” 观世自在菩萨沉默不语。 这时，得无垢女子问辩聚菩萨说：“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（Śrāvastī），什么样的恶心众生，都会以慈心相待，互相赞美，用言语表达，都能获得辩才。’这件事是怎么回事？您的这种辩才的产生，是有因缘而起呢？还是没有因缘而起呢？如果有因缘而起，那么一切无常都是因缘而起，如果是这样，就不能获得寂静。如果没有因缘而起，那么就是不真实的，就不能说有辩才的产生。” 辩聚菩萨说：“我从最初发菩提心以来，常常发这样的愿：‘如果众生能够见到我，都能获得辩才。’” 得无垢说：“善男子！您的辩才是有心而为呢？还是无心而为呢？如果有心而为，那就落入了常的过失。
English
English version 'One attains liberation, has no fear, and attains fearlessness.' How is this matter? Do you take up practice or not take up practice? If you take up practice, it is what foolish people do, which is not acceptable. If you do not take up practice, then it is not impermanent; if it is not impermanent, then it is not acceptable.” Avalokiteśvara Bodhisattva remained silent and did not answer. At that time, Pratibhanakuta Bodhisattva asked Avalokiteśvara Bodhisattva, “Why are you silent and not answering the woman’s question?” Avalokiteśvara Bodhisattva said, “The woman did not ask me about the dharma of arising, nor did she ask me about the dharma of ceasing, but she asked me about the dharma of non-arising and non-ceasing, therefore I did not answer.” Vimaladatta said, “Avalokiteśvara! Why don’t you ask where is non-arising and non-ceasing?” Avalokiteśvara Bodhisattva said, “Vimaladatta, where is non-arising and non-ceasing? There is not a single word to describe it.” Vimaladatta said, “If it cannot be described by words, then all dharmas have no words, it is not that wise people use words to describe, not attached to names, the dharma realm has no obstacles, therefore their minds are not attached.” Avalokiteśvara Bodhisattva remained silent. At that time, Vimaladatta asked Pratibhanakuta Bodhisattva, “Good man! You say, ‘My mind dwells in observation like form. If one enters the city of Śrāvastī, what kind of evil-minded beings will treat each other with loving-kindness, praise each other, and speak with eloquence.’ How is this matter? Does your eloquence arise from causes and conditions, or does it arise without causes and conditions? If it arises from causes and conditions, then all impermanence arises from causes and conditions, and if that is the case, one cannot attain tranquility. If it arises without causes and conditions, then it is unreal, and one cannot say that eloquence arises.” Pratibhanakuta Bodhisattva said, “From the time I first generated the Bodhi mind, I have always made this vow: ‘If sentient beings can see me, they will all attain eloquence.’” Vimaladatta said, “Good man! Is your eloquence with intention or without intention? If it is with intention, then you fall into the fault of permanence. --------------------------------------------------------------------------------
Chinese
。若无心辩才，彼诸言语，仁云何说仁不实语？” 辩聚菩萨，默然不言。 尔时得无垢女，问不迷行菩萨言：“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，眼见我者，一切不退阿耨多罗三藐三菩提。’此事云何？何者菩提？彼菩提者，为有？为无？若言有者，仁则着常。” 不迷行菩萨曰：“言菩提者，智者言语说言菩提。” 得无垢曰：“彼智云何？为当生体？为寂静体？若彼生体，生皆无常。若皆无常，则不正念。若皆无常是正念者，一切痴人皆应正念。若寂静体，彼无所得。若无所得彼不分别。此或佛说，或菩萨说，或阿罗汉说，或凡夫说。何以故？菩提道者则无分别，愚痴凡夫则有分别，有分别者非是黠慧。” 不迷行菩萨默然不言。 尔时，尊者须菩提等诸大声闻，彼诸菩萨，如是说言：“我今回还，不须入彼舍婆提城而行乞食。何以故？朝日已得妙好法食，即尔满足。我既从彼得无垢女闻胜妙法，我于朝日得法食足。” 尔时得无垢女，语尊者须菩提言：“大德须菩提！不取不舍，是声闻法。仁等今者为何所求？何所忆念？大德须菩提！无戏论者是声闻法，若着戏论非声闻法。大德须菩提！无依止者是声闻法，圣人境界非是 “如果内心没有辩才，那些言语，您又如何说自己没有说不真实的话呢？” 辩聚菩萨，沉默不语。 这时，得无垢女问不迷行菩萨说：“善男子！您这样说：‘我的心安住于观察色法。这样，如果进入舍婆提城，任何众生，眼睛看到我的人，一切都不会退转于阿耨多罗三藐三菩提（无上正等正觉）。’这件事是怎么回事？什么是菩提（觉悟）？那个菩提，是存在还是不存在？如果说存在，您就执着于常。” 不迷行菩萨说：“所谓菩提，是智者用言语表达的菩提。” 得无垢女说：“那个智慧是什么样的？是生灭的体性，还是寂静的体性？如果它是生灭的体性，生灭都是无常的。如果都是无常，那就不是正念。如果都是无常是正念，那么一切愚痴的人都应该有正念。如果是寂静的体性，那就无所得。如果无所得，那就没有分别。这或者是佛说的，或者是菩萨说的，或者是阿罗汉说的，或者是凡夫说的。为什么呢？菩提之道是没有分别的，愚痴的凡夫才有分别，有分别的就不是有智慧的。” 不迷行菩萨沉默不语。 这时，尊者须菩提等各位大声闻，那些菩萨，这样说：“我们现在回去，不需要进入舍婆提城去乞食了。为什么呢？早上已经得到了美妙的法食，就已经满足了。我们既然从得无垢女那里听闻了殊胜的妙法，我们早上得到的法食就足够了。” 这时，得无垢女对尊者须菩提说：“大德须菩提！不取不舍，是声闻法。你们现在在追求什么？在忆念什么？大德须菩提！没有戏论是声闻法，如果执着于戏论就不是声闻法。大德须菩提！没有依止是声闻法，圣人的境界不是
English
‘If there is no eloquence in your mind, how can you say that you are not speaking untruthful words?’ The Bodhisattva Bianju remained silent. At that time, the Immaculate Woman asked the Bodhisattva Bumixing, ‘Good man! You say, “My mind dwells in observing form. Thus, if I enter the city of Shravasti, any sentient being who sees me with their eyes will not regress from Anuttara-samyak-sambodhi (supreme perfect enlightenment).” How is this so? What is Bodhi (enlightenment)? Is that Bodhi existent or non-existent? If you say it is existent, then you are attached to permanence.’ The Bodhisattva Bumixing said, ‘Bodhi is what the wise express in words as Bodhi.’ The Immaculate Woman said, ‘What is that wisdom like? Is it of the nature of arising or of the nature of stillness? If it is of the nature of arising, arising is impermanent. If all is impermanent, then it is not right mindfulness. If all impermanence is right mindfulness, then all foolish people should have right mindfulness. If it is of the nature of stillness, then there is nothing to be attained. If there is nothing to be attained, then there is no discrimination. This is either spoken by the Buddha, or by a Bodhisattva, or by an Arhat, or by an ordinary person. Why? The path of Bodhi is without discrimination, while foolish ordinary people have discrimination, and those with discrimination are not wise.’ The Bodhisattva Bumixing remained silent. At that time, the venerable Subhuti and other great Shravakas, and those Bodhisattvas, said, ‘We will now return and do not need to enter the city of Shravasti to beg for food. Why? Because we have already received wonderful Dharma food this morning, and it is sufficient. Since we have heard the supreme Dharma from the Immaculate Woman, the Dharma food we received this morning is enough.’ At that time, the Immaculate Woman said to the venerable Subhuti, ‘Venerable Subhuti! Non-grasping and non-abandoning is the Dharma of the Shravakas. What are you seeking now? What are you remembering? Venerable Subhuti! Non-conceptualization is the Dharma of the Shravakas, if you are attached to conceptualization, it is not the Dharma of the Shravakas. Venerable Subhuti! Non-reliance is the Dharma of the Shravakas, the realm of the saints is not’ -------------------------------------------------------------------------------- 依止，非依止着不发动摇。”
Chinese
尔时彼大声闻、彼诸菩萨，及彼五百诸婆罗门，得无垢女，憍萨罗国波斯匿王，并诸侍从无量人众，皆悉往诣祇陀树林给孤独园。到世尊所，头面礼足，围绕三匝于一面坐。得无垢女绕佛千匝，绕千匝已，右膝着地，合掌向佛，以妙声偈问如来曰： “我今问善逝， 无上无等智， 无量无垢名， 三界之尊主， 能以甘露法， 慈爱令人得。 云何菩萨行， 能坐树王下， 破坏魔王军， 成无上菩提？ 云何动大地， 乃至动龙宫？ 云何放光明， 普照无量处， 说菩提法行？ 云何得总持？ 云何菩萨行， 而能得佛财？ 云何修寂静， 第一三摩提？ 云何神通力， 丈夫云何说？ 众生中胜行， 得何等意行？ 云何得净辩， 同合净美语？ 云何诸菩萨， 而得善眷属？ 云何大丈夫， 而得宿命智， 得无垢天眼， 天耳他心智， 大神通光明， 行无量世界？ 云何念檀舍， 戒净常行忍？ 云何精进禅？ 云何行般若？ 云何常远离， 胎藏生宿处， 更不受胎生， 过化生彼岸？ 云何佛前住， 口说无我空？ 云何爱不爱， 彼二心平等， 灭一切 现代汉语译本：‘依止’是指依靠，‘非依止’是指不依靠，不依靠就不会动摇。 当时，那些大声闻（sravaka，指听闻佛陀教诲的弟子）、那些菩萨（bodhisattva，指发愿成佛的修行者），以及那五百位婆罗门（brahmana，古印度祭司阶层），还有得无垢女（Vimaladatta，人名），憍萨罗国（Kosala，古印度王国名）的波斯匿王（Prasenajit，古印度国王名），以及无数的侍从，都一同前往祇陀树林（Jetavana，佛陀常住的精舍）的给孤独园（Anathapindika，园林名）。他们来到世尊（Bhagavan，佛陀的尊称）面前，以头面礼拜佛足，然后围绕佛陀三圈，在一旁坐下。得无垢女围绕佛陀一千圈，绕完后，右膝跪地，合掌向佛，用美妙的声音以偈颂向如来（Tathagata，佛陀的称号）发问： ‘我今向善逝（Sugata，佛陀的称号）请问，拥有无上无等智慧，拥有无量无垢名号，是三界（欲界、色界、无色界）至尊的主宰，能以甘露（amrita，不死之药，喻佛法）之法，慈爱地引导众生。菩萨如何修行，才能坐在菩提树下，摧毁魔王的军队，成就无上菩提（anuttara-samyak-sambodhi，无上正等正觉）？如何震动大地，乃至震动龙宫？如何放出光明，普照无量之处，宣说菩提的修行方法？如何获得总持（dharani，记忆和理解佛法的能力）？菩萨如何修行，才能获得佛陀的财富？如何修习寂静，达到第一三摩地（samadhi，禅定）？如何获得神通力？大丈夫（mahasattva，指菩萨）如何讲述这些？在众生中，最殊胜的修行者，会获得什么样的意行？如何获得清净的辩才，说出清净美好的语言？菩萨如何才能获得善的眷属？大丈夫如何才能获得宿命智（purva-nivas-anusmriti-jnana，知晓前世的能力），获得无垢的天眼（divya-cakshus，能见远方和微细事物的能力），天耳（divya-srotra，能听见远方声音的能力），他心智（para-citta-jnana，知晓他人想法的能力），大神通光明，能在无量世界中行走？如何忆念布施（dana，给予），持戒（shila，遵守戒律），常行忍辱（kshanti，忍耐），如何精进（virya，努力修行），修习禅定（dhyana，冥想），如何修行般若（prajna，智慧）？如何永远远离胎藏（garbha，子宫）和出生之处，不再受胎生，超越化生（upapaduka，无父母而生）到达彼岸？如何站在佛陀面前，口说无我（anatman，无实体）和空（shunyata，空性）的道理？如何对爱和不爱，保持内心平等，灭除一切’
English
English version: ‘Reliance’ means depending on something, ‘non-reliance’ means not depending on anything, and not depending on anything will not cause wavering. At that time, those great Sravakas (disciples who hear the Buddha's teachings), those Bodhisattvas (beings who aspire to Buddhahood), and those five hundred Brahmanas (priestly class in ancient India), along with Vimaladatta (a person's name), King Prasenajit (an ancient Indian king's name) of Kosala (an ancient Indian kingdom's name), and countless attendants, all went together to the Jetavana (a monastery where the Buddha often stayed) in Anathapindika's Garden (a garden's name). They arrived before the Bhagavan (the Buddha's honorific title), bowed their heads to his feet, circled him three times, and sat down on one side. Vimaladatta circled the Buddha a thousand times, and after circling, knelt on her right knee, joined her palms, and with a beautiful voice, asked the Tathagata (the Buddha's title) in verse: ‘I now ask the Sugata (the Buddha's title), who possesses supreme and unequaled wisdom, who has immeasurable and immaculate names, who is the supreme master of the three realms (desire realm, form realm, formless realm), who can lovingly guide beings with the nectar (amrita, the elixir of immortality, a metaphor for the Dharma) of the Dharma. How does a Bodhisattva practice to sit under the Bodhi tree, destroy the army of Mara (the demon), and achieve Anuttara-samyak-sambodhi (supreme perfect enlightenment)? How does one shake the earth, even shaking the dragon palace? How does one emit light, illuminating countless places, and proclaim the path of Bodhi? How does one obtain Dharani (the ability to remember and understand the Dharma)? How does a Bodhisattva practice to obtain the wealth of the Buddha? How does one cultivate tranquility to reach the first Samadhi (meditative absorption)? How does one obtain supernatural powers? How does a Mahasattva (a great being, referring to a Bodhisattva) explain these? Among beings, what kind of intention does the most excellent practitioner obtain? How does one obtain pure eloquence, speaking pure and beautiful words? How do Bodhisattvas obtain good companions? How does a Mahasattva obtain the knowledge of past lives (purva-nivas-anusmriti-jnana), obtain the immaculate divine eye (divya-cakshus, the ability to see distant and subtle things), divine ear (divya-srotra, the ability to hear distant sounds), the knowledge of others' minds (para-citta-jnana), great supernatural light, and travel in countless worlds? How does one remember giving (dana), keeping precepts (shila), always practicing patience (kshanti), how does one practice diligence (virya), cultivate meditation (dhyana), and how does one practice prajna (wisdom)? How does one forever stay away from the womb (garbha) and the place of birth, no longer be born from the womb, and transcend the upapaduka (spontaneous birth) to reach the other shore? How does one stand before the Buddha, speaking of no-self (anatman) and emptiness (shunyata)? How does one maintain equanimity towards love and non-love, extinguishing all’