English
English version The woman asked: 'Then, how should one who has entered Nirodha-samapatti (cessation of perception and sensation) universally observe? Is it to cease activity and then start again, or to start activity and then manifest oneself, but in reality not create?' Subhuti (one of the Buddha's ten principal disciples, known for his understanding of emptiness) replied: 'One who has entered Nirodha-samapatti should universally observe, ceasing activity and then starting again, and manifesting oneself after starting activity is also not creation.' The woman further asked: 'Then, does one who has entered Nirodha-samapatti, while practicing in the state of Nirodha-samapatti, not attain Nirvana (liberation from the cycle of rebirth)?' Subhuti replied: 'In the state of Nirodha-samapatti, there is neither arising nor ceasing.' The woman further asked: 'If there is neither arising nor ceasing, then why do you, a virtuous one, leave your dwelling to go for alms, instead of staying peacefully?' Subhuti replied: 'When the Tathagata's (one of the titles of the Buddha) Sravakas (disciples who hear the Buddha's teachings) go for alms, are they abandoning their bodies?' The woman further asked: 'The Buddha praises you, virtuous one, as being foremost among the Sravakas in practicing emptiness (Sunyata, the Buddhist concept of the absence of inherent existence), is emptiness a place?' Subhuti replied: 'Yes, as you say.' The woman further asked: 'Then, does the emptiness that is practiced have coming and going?' Subhuti replied: 'One who practices emptiness has no coming and going.' The woman further asked: 'If practicing emptiness has no coming and going, why do you, a virtuous one, walk around, come and go, and go for alms?' Subhuti replied: 'Although I go for alms, I do not crave offerings to nourish my body, but rather to alleviate the pain and suffering of the body, and therefore I go for alms.' The woman further asked: 'Do you, virtuous one, still have pain, afflictions, and various difficulties?' Subhuti replied: 'I have no pain, nor do I harbor various difficulties, but I go for alms to alleviate hunger and the pain of the body.' The woman asked: 'What you are practicing now is not the true practice of emptiness. Why is that? Because one who practices emptiness does not suffer from pain, because all three realms (Trailokya, the realms of desire, form, and formlessness) are empty and without substance; moreover, one who practices emptiness does not cling to body and mind, does not generate thoughts of body and mind, and is not attached, having neither liking nor disliking, one who practices emptiness is completely without all dharmas (teachings or phenomena), and can dwell in a secluded place.' The woman further asked: 'You, virtuous one, dwell in a secluded place, and your practice of emptiness is foremost, for what reason is it called empty seclusion?' Subhuti replied: 'The reason it is called empty is not because of abandoning desires and various worldly afflictions due to conditions, but rather...' -------------------------------------------------------------------------------- 曰闲居。” 女又问曰：“其行空者舍贪欲乎？” 须菩提答曰：“其行空者不舍贪欲耶！” 女又问曰：“云何舍欲名曰行空？”
Chinese
须菩提答曰：“所可说者，是假言辞。”又问：“贤者行空，岂有辞乎？而仁说之。” 须菩提答曰：“假托辞耳，贤圣声闻本之言教也。” 女又问曰：“咨嗟言辞，心存言辞则堕颠倒，其堕颠倒则处诤讼，其处诤讼则非沙门不应法义。” 须菩提问姊：“何谓名曰沙门法义？” 其女答曰：“无有言辞乃沙门法，若无言辞则无颠倒，无颠倒者则无诤讼，无诤讼者是沙门法；所致法者永离二行，乃谓一法谓沙门法，无想不想永寂众想，乃谓沙门；无为无散远离合散，超越邪迹入平等道，谓沙门法；无有境土离于分界无为灭度，谓沙门法；以知止足不贪道俗，永无所著坦然无迹，谓沙门法；无著无缚亦无有脱等犹虚空，谓沙门法；亦无心念除心意识，谓沙门法；常知节限，少欲少事无所悕望，谓沙门法。 “消去贪欲心无所慕，志若太山不可倾动，谓沙门法；弃舍欲乐心不虚渴不好三界，谓沙门法；皆离分界十方境土，越诸所作无所起立，谓沙门法；舍五阴魔及其形体，无有众难无有尘劳，谓沙门法；越度魔界贪欲所消，心无 现代汉语译本：说的是闲居的状态。 女子又问：‘那行空的人舍弃贪欲了吗？’ 须菩提（Subhuti，佛陀的十大弟子之一，以解空第一著称）回答说：‘那行空的人不舍弃贪欲吗！’ 女子又问：‘怎样舍弃贪欲才叫做行空呢？’ 须菩提回答说：‘所能说出的，都是假借的言辞。’女子又问：‘贤者行空，难道没有言辞吗？而您却在说。’ 须菩提回答说：‘只是假托言辞罢了，贤圣声闻（Sravaka，听闻佛陀教诲而证悟的弟子）本来就是通过言教来学习的。’ 女子又问：‘赞叹言辞，心中执着言辞就会陷入颠倒，陷入颠倒就会产生争讼，产生争讼就不是沙门（Sramana，指佛教出家修行者）应有的法义。’ 须菩提问女子：‘什么叫做沙门的法义？’ 女子回答说：‘没有言辞才是沙门的法，如果没有言辞就没有颠倒，没有颠倒就没有争讼，没有争讼就是沙门的法；所证得的法永远脱离二元对立，才称为一法，称为沙门的法，没有思想也没有不想，永远寂灭一切思想，才称为沙门；无为而无散乱，远离聚合和离散，超越邪恶的足迹进入平等之道，称为沙门的法；没有境土，脱离分别和界限，达到无为的灭度，称为沙门的法；因为知道止足，不贪恋世俗之道，永远没有执着，坦然无迹，称为沙门的法；没有执着没有束缚，也没有解脱，一切都如同虚空，称为沙门的法；也没有心念，去除心意识，称为沙门的法；常常知道节制和限度，少欲少事，没有希求和盼望，称为沙门的法。 ‘消除贪欲，心中没有爱慕，意志像泰山一样不可动摇，称为沙门的法；抛弃欲望和快乐，心中不虚渴，不好乐三界（Trailokya，欲界、色界、无色界），称为沙门的法；完全脱离分别和界限，十方境土，超越一切所作，没有起立和建立，称为沙门的法；舍弃五阴魔（Panca-skandha-mara，色、受、想、行、识五种构成人存在的要素）及其形体，没有各种苦难，没有尘世的劳累，称为沙门的法；超越魔的境界，贪欲被消除，心中没有’
English
English version: It is called dwelling in solitude. The woman further asked: 'Do those who practice emptiness abandon greed?' Subhuti (one of the Buddha's ten principal disciples, known for his understanding of emptiness) replied: 'Do those who practice emptiness not abandon greed?' The woman further asked: 'How is abandoning desire called practicing emptiness?' Subhuti replied: 'What can be said are merely provisional words.' She further asked: 'Venerable one, does practicing emptiness have no words? Yet you speak of it.' Subhuti replied: 'They are just provisional words; the wise and the Sravakas (disciples who attain enlightenment by hearing the Buddha's teachings) originally learn through verbal teachings.' The woman further asked: 'Praising words, clinging to words in the mind leads to delusion, and delusion leads to disputes, and disputes are not in accordance with the Dharma of a Sramana (a Buddhist renunciate).' Subhuti asked the woman: 'What is called the Dharma of a Sramana?' The woman replied: 'The absence of words is the Dharma of a Sramana; if there are no words, there is no delusion; if there is no delusion, there are no disputes; if there are no disputes, that is the Dharma of a Sramana; the Dharma attained is the eternal separation from duality, which is called one Dharma, called the Dharma of a Sramana; neither thought nor non-thought, eternally extinguishing all thoughts, is called a Sramana; non-action and non-distraction, being far from assembly and dispersal, transcending evil traces and entering the path of equality, is called the Dharma of a Sramana; having no realm, being free from divisions and boundaries, attaining unconditioned liberation, is called the Dharma of a Sramana; knowing contentment and not being greedy for worldly ways, eternally without attachment, being open and without traces, is called the Dharma of a Sramana; without attachment or bondage, nor liberation, being like empty space, is called the Dharma of a Sramana; also without mental activity, eliminating mind, consciousness, and perception, is called the Dharma of a Sramana; always knowing limits and boundaries, having few desires and few affairs, without hope or expectation, is called the Dharma of a Sramana. 'Eliminating greed and desire, having no longing in the heart, with a will like Mount Tai, unshakeable, is called the Dharma of a Sramana; abandoning desires and pleasures, the heart is not thirsty or fond of the three realms (Trailokya, the realms of desire, form, and formlessness), is called the Dharma of a Sramana; completely free from divisions and boundaries, the ten directions and realms, transcending all actions, without rising or establishing anything, is called the Dharma of a Sramana; abandoning the five skandhas (Panca-skandha-mara, the five aggregates of existence: form, feeling, perception, volition, and consciousness) and their physical form, without various difficulties, without worldly toil, is called the Dharma of a Sramana; transcending the realm of Mara, greed and desire are eliminated, the heart is without' --------------------------------------------------------------------------------
Chinese
所生亦不驰逸，谓沙门法；以超死魔而无所著不怀妄想，谓沙门法；不慕天魔心无所思志等如地，谓沙门法。 “不着吾我解一切空寂然淡泊，谓沙门法；心无所猗以无想行而不增损，谓沙门法；以舍妄想心无所愿不有取舍，谓沙门法；游在三界而无所行决众疑网，谓沙门法；消众入无无有诸衰阴盖永灭，谓沙门法；舍于调戏不存放逸降伏其心，谓沙门法；不抱瞋恚心不怀恨寂寞定意，谓沙门法；无有饥渴不存虚乏心无合会，谓沙门法；无有二行已舍二业而等同像，不高不卑不举不下，谓沙门法。 “以弃两事行无所著无所挂碍，谓沙门法；断除俗业却众阴蔽不贪四大，谓沙门法；分别五阴诸种本末无有诸入，谓沙门法；颁宣一切十方法界无有境土，谓沙门法；晓了诸入自然如化本无处所，谓沙门法；自然如空而畅无为不好有为，谓沙门法；永以弃去一切诸数无有取舍，谓沙门法；自于己利而知止足不有诤讼，谓沙门法；和心一切显现众生等行忍辱，谓沙门法；无所亡失心不忘舍逮得解脱，谓沙门法；心已解脱而无所怙坦然寂寞，谓沙门法；犹若虚空不可譬喻等无有侣，谓沙门法。” 女说于是行沙门法时，诸天子等集会门庭，四十天子远尘离垢得法眼净，五百天子举声叹曰：“笃信微妙闻于上法 现代汉语译本：所生之处也不放纵逸乐，这叫做沙门（Śrāmaṇa）之法；超越死亡的魔力而不执着，不怀有虚妄的念头，这叫做沙门之法；不羡慕天上的魔力，心中没有任何思虑，意志如同大地一般平等，这叫做沙门之法。 不执着于‘我’和‘我的’，理解一切都是空寂无为、淡泊宁静的，这叫做沙门之法；心中没有任何依赖，以无念的方式行事而不增加或减少什么，这叫做沙门之法；舍弃虚妄的念头，心中没有任何愿望，既不获取也不舍弃，这叫做沙门之法；游走于三界（Trailokya）之中而没有任何执着，决断众人疑惑的网，这叫做沙门之法；消除各种感官的进入，使之归于无，各种衰败和五阴（Pañca-skandha）的覆盖永远灭除，这叫做沙门之法；舍弃调戏，不放纵逸乐，降伏自己的心，这叫做沙门之法；不怀抱嗔恨，心中不怀有怨恨，寂寞而专注，这叫做沙门之法；没有饥渴，不存有虚空和匮乏，心中没有聚合和结合，这叫做沙门之法；没有两种行为（善与恶），已经舍弃两种业力（善业与恶业），而平等如同雕像一般，不高也不低，不举起也不放下，这叫做沙门之法。 舍弃两件事（内外），行为上没有任何执着，没有任何牵挂和障碍，这叫做沙门之法；断除世俗的事务，去除各种阴影的遮蔽，不贪恋四大（四大元素），这叫做沙门之法；分别五阴（Pañca-skandha），了解各种现象的本源和末端，没有各种感官的进入，这叫做沙门之法；宣扬一切十方法界（十方世界），没有边境和土地的限制，这叫做沙门之法；明白各种感官的进入自然如幻化一般，本来就没有处所，这叫做沙门之法；自然如同虚空一般，畅通无阻，不喜欢有为法，这叫做沙门之法；永远舍弃一切数量的概念，没有获取和舍弃，这叫做沙门之法；对于自己的利益而知足，没有争论和诉讼，这叫做沙门之法；以和谐的心对待一切，显现众生平等的行为，忍辱负重，这叫做沙门之法；没有失去什么，心中不忘记舍弃，获得解脱，这叫做沙门之法；心已经解脱而没有任何依赖，坦然寂寞，这叫做沙门之法；犹如虚空一般，不可比喻，平等而没有伴侣，这叫做沙门之法。 当这位女子讲述这些沙门之法时，诸位天子（Deva）等候在**门庭，四十位天子远离尘垢，获得清净的法眼（Dharma-cakṣus），五百位天子高声赞叹道：‘深信微妙，听闻到至上的佛法！’