English
English version: Not indulging in pleasures in the place of birth, this is called the Dharma of a Śrāmaṇa (ascetic); transcending the power of death's demon without attachment, not harboring false thoughts, this is called the Dharma of a Śrāmaṇa; not admiring heavenly demons, with no thoughts in the mind, and a will as equal as the earth, this is called the Dharma of a Śrāmaṇa. Not being attached to 'I' and 'mine,' understanding that everything is empty, still, and tranquil, this is called the Dharma of a Śrāmaṇa; having no reliance in the mind, acting without thought, neither increasing nor decreasing anything, this is called the Dharma of a Śrāmaṇa; abandoning false thoughts, having no desires in the mind, neither taking nor rejecting, this is called the Dharma of a Śrāmaṇa; wandering in the three realms (Trailokya) without any attachment, resolving the net of doubts of the masses, this is called the Dharma of a Śrāmaṇa; eliminating the entry of all senses, causing them to return to nothingness, with all decay and the coverings of the five skandhas (Pañca-skandha) eternally extinguished, this is called the Dharma of a Śrāmaṇa; abandoning jesting, not indulging in pleasures, subduing one's mind, this is called the Dharma of a Śrāmaṇa; not harboring anger, not holding resentment in the mind, being solitary and focused, this is called the Dharma of a Śrāmaṇa; having no hunger or thirst, not harboring emptiness and lack, with no gathering or combining in the mind, this is called the Dharma of a Śrāmaṇa; having no two actions (good and evil), having abandoned two karmas (good and bad karma), and being as equal as a statue, neither high nor low, neither raising nor lowering, this is called the Dharma of a Śrāmaṇa. Abandoning two things (internal and external), with no attachment in action, no clinging or hindrance, this is called the Dharma of a Śrāmaṇa; cutting off worldly affairs, removing the obscurations of various shadows, not being greedy for the four great elements (the four elements), this is called the Dharma of a Śrāmaṇa; distinguishing the five skandhas (Pañca-skandha), understanding the origin and end of various phenomena, without the entry of various senses, this is called the Dharma of a Śrāmaṇa; proclaiming all the ten directions of the Dharma realm (the ten directions of the world), without the limitations of borders and lands, this is called the Dharma of a Śrāmaṇa; understanding that the entry of various senses is naturally like an illusion, originally without a place, this is called the Dharma of a Śrāmaṇa; being naturally like the void, unobstructed, not liking conditioned phenomena, this is called the Dharma of a Śrāmaṇa; eternally abandoning all concepts of number, without taking or rejecting, this is called the Dharma of a Śrāmaṇa; being content with one's own benefit, without disputes or lawsuits, this is called the Dharma of a Śrāmaṇa; treating everything with a harmonious mind, manifesting the equal actions of sentient beings, enduring insults and bearing burdens, this is called the Dharma of a Śrāmaṇa; not losing anything, not forgetting to abandon, attaining liberation, this is called the Dharma of a Śrāmaṇa; the mind already liberated without any reliance, being open and solitary, this is called the Dharma of a Śrāmaṇa; being like the void, incomparable, equal and without companions, this is called the Dharma of a Śrāmaṇa. When this woman spoke of these Dharmas of a Śrāmaṇa, the Devas (heavenly beings) and others waited at the **gate, forty Devas were far from dust and defilement, and obtained the pure Dharma-eye (Dharma-cakṣus), five hundred Devas raised their voices and exclaimed: 'Deeply believing in the subtle and wonderful, hearing the supreme Dharma!' -------------------------------------------------------------------------------- 至心和雅。”悉发无上正真道意。 见谛品第二
Chinese
尔时，贤者须菩提而口叹曰：“至未曾有！是姊辩才慧明巍巍，所颁宣法音声和雅必佛威神，将是如来所化不疑。” 于时彼女知须菩提心念本末，报须菩提：“如今贤者所识察之，其沙门法离于分界无有境土，无著无缚亦无所脱。心自念言：‘必如来化。’诚如所云，今吾观身如来所化，现作女像悉了本无。所以者何？如来、至真解畅本无，吾身本无等无有异，由是之故如来所化。如如来色本无，我色本无，无二亦复然矣，以是之故，如来所化。痛痒行识皆为本无，五阴本同自然无际悉为本无，以是之故，如来所化。如来本无，一切众生其元本无，诸圣本无吾身本无等无有异，以故名曰如来所化。如来本无，一切诸法亦复本无，一切道义亦复本无，身亦复本无身同然，以是之故，如来所化。如来本无悉无所生无有处所，如来本无悉无所生亦无所灭，吾身本无不起不灭。以是之故，如来所化。如来本空一切如幻，吾身本无本无同然，本空不起不灭，以是之故，如来所化。如来所化一切本无，一切众生本无处所诸法本无，其本审谛真实本无，等无有异悉虚无形。又，须菩提！举要言之，一切诸法皆住本无，吾以是故如来所化。” 时须菩提问其 现代汉语译本：至诚恳切，声音和谐优雅。从而发起无上正等正觉的道心。 见谛品第二 这时，贤者须菩提赞叹道：‘真是前所未有！这位女子的辩才智慧如此卓越，所宣讲的佛法音声和谐优雅，必定是佛陀的威神之力，想必是如来所教化无疑。’ 当时，那位女子知道须菩提心中所想，便对须菩提说：‘如今贤者所观察到的，其沙门之法，是离于一切分别界限，没有固定的处所，没有执著，没有束缚，也没有解脱。心中暗想：“必定是如来所教化。”’确实如你所说，现在我观察自身，乃是如来所教化，现在显现女子的形象，彻悟到其本性是空无。这是什么原因呢？如来、至真之人，通达明了万法本性是空无，我的身体的本性空无，两者没有差别，因此说我是如来所教化。如同如来的色蕴本性是空无，我的色蕴本性也是空无，两者没有差别，因此说我是如来所教化。受、想、行、识，都是本性空无，五阴的本性相同，自然而然没有边际，都是本性空无，因此说我是如来所教化。如来的本性空无，一切众生的本性也是空无，诸圣贤的本性空无，我的身体的本性空无，这些都没有差别，因此名为如来所教化。如来的本性空无，一切诸法的本性也是空无，一切道义的本性也是空无，身体的本性也是空无，这些都是相同的，因此说我是如来所教化。如来的本性空无，没有产生，也没有处所，如来的本性空无，没有产生，也没有灭亡，我的身体的本性也是不生不灭。因此说我是如来所教化。如来的本性空寂，一切都如幻象，我的身体的本性空无，两者相同，本性空寂，不生不灭，因此说我是如来所教化。如来所教化的一切都是本性空无，一切众生的本性没有处所，一切诸法的本性空无，其本性审谛真实空无，没有差别，都是虚无而没有形相。还有，须菩提！总而言之，一切诸法都安住于本性空无之中，我因此说是如来所教化。’ 当时须菩提问她
English
English version: With utmost sincerity and harmonious elegance.' They then conceived the intention for unsurpassed, true, and complete enlightenment (Anuttara-samyak-sambodhi). Chapter Two: Seeing the Truth At that time, the worthy Subhuti (one of the principal disciples of the Buddha) exclaimed: 'This is unprecedented! This sister's eloquence and wisdom are so outstanding, the Dharma she proclaims is harmonious and elegant, surely it is due to the Buddha's majestic power, undoubtedly she is transformed by the Tathagata (another name for the Buddha, meaning 'the Thus Come One').' At that time, she knew Subhuti's thoughts and their origins, and replied to Subhuti: 'Now, what the worthy one observes, the Dharma of the Shramana (ascetic, monk) is free from all boundaries, without fixed locations, without attachment, without bondage, and without liberation. You think to yourself: 'Surely it is the Tathagata's transformation.' Indeed, as you say, now I observe my own body, it is transformed by the Tathagata, now appearing as a woman, I have completely realized its fundamental emptiness. Why is this so? The Tathagata, the truly enlightened one, understands that the fundamental nature of all dharmas (teachings, phenomena) is emptiness, the fundamental nature of my body is emptiness, there is no difference between them, therefore I say I am transformed by the Tathagata. Just as the Tathagata's form (rupa) is fundamentally empty, my form is fundamentally empty, there is no difference between the two, therefore I say I am transformed by the Tathagata. Feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are all fundamentally empty, the five skandhas (aggregates of existence) are fundamentally the same, naturally without limit, all are fundamentally empty, therefore I say I am transformed by the Tathagata. The Tathagata's fundamental nature is emptiness, the fundamental nature of all sentient beings is also emptiness, the fundamental nature of all sages is emptiness, the fundamental nature of my body is emptiness, there is no difference between these, therefore it is called the Tathagata's transformation. The Tathagata's fundamental nature is emptiness, the fundamental nature of all dharmas is also emptiness, the fundamental nature of all doctrines is also emptiness, the fundamental nature of the body is also emptiness, these are all the same, therefore I say I am transformed by the Tathagata. The Tathagata's fundamental nature is emptiness, without arising, without location, the Tathagata's fundamental nature is emptiness, without arising, without ceasing, the fundamental nature of my body is neither arising nor ceasing. Therefore I say I am transformed by the Tathagata. The Tathagata's fundamental nature is emptiness, everything is like an illusion, the fundamental nature of my body is emptiness, the two are the same, fundamentally empty, without arising, without ceasing, therefore I say I am transformed by the Tathagata. Everything transformed by the Tathagata is fundamentally empty, the fundamental nature of all sentient beings has no location, the fundamental nature of all dharmas is empty, its fundamental nature is truly and authentically empty, there is no difference, all are void and without form. Furthermore, Subhuti! In short, all dharmas abide in fundamental emptiness, therefore I say I am transformed by the Tathagata.' At that time, Subhuti asked her --------------------------------------------------------------------------------
Chinese
女言：“云何？今姊以佛圣威知我心念？为以己明见之耶？” 其女答曰：“今须菩提能知他人众生心所念乎！声闻、缘觉、诸菩萨众，五通仙人、外学异法，皆佛威神而有所知。所以者何？一切应时从佛受教。如今尊者须菩提，知于他人众生心念，以是之故，亦佛威神而能知之。犹如天下一切众生，因以日月大炬灯火，十方众焰诸有光明缘睹诸色。如是，须菩提！诸佛弟子见众生心照以圣慧，消愚痴冥使逮道明，皆佛威神。” 于时，贤者须菩提谓其女曰：“唯为我说，今女为谁从何而来，乃有此辩？” 女答须菩提：“假使有人问如来化：‘今汝为谁？从何而来？’于时化佛以何发遣？” 须菩提答曰：“无所发遣。” 其女答曰：“如是，须菩提！其化自然解诸法相，一切如是亦无所知。” 女又问曰：“今问仁者：‘为有学业？为是凡夫？是罗汉乎？’若作是问，以何答之？” 须菩提答曰：“吾非学业，亦非凡夫，亦非罗汉。” 其女问曰：“今须菩提以心相倚而答我耶？” 报曰：“如是。” 须菩提曰：“女何报我？” 女曰：“若深山中，间所呼声乎？以用心意而相答耶？” 答曰：“不也！响因虚空而有其音。” 现代汉语译本 女子说：‘为什么？现在姐姐您是通过佛的圣威知道我的心念？还是凭借自己的明智见解呢？’ 那个女子回答说：‘须菩提（Subhuti）尊者能够知道其他众生的心念吗！声闻（Sravaka）、缘觉（Pratyekabuddha）、各位菩萨（Bodhisattva），五通仙人、外道学习其他法门的人，他们的所知所见都是佛的威神之力所致。为什么呢？因为一切都随时从佛那里接受教诲。如今尊者须菩提，知道其他众生的心念，也是因为佛的威神之力才能知道。就像天下一切众生，因为有日月、巨大的火炬、灯火，十方众多的火焰，各种光明，才能看到各种颜色。像这样，须菩提！诸佛的弟子们用圣慧照见众生的心，消除愚痴的黑暗，使他们达到光明的道路，这都是佛的威神之力。’ 这时，贤者须菩提对那个女子说：‘请你告诉我，你到底是谁？从哪里来？竟然有这样的辩才？’ 女子回答须菩提：‘假使有人问如来（Tathagata）所化现的人：‘你到底是谁？从哪里来？’这时化佛（Nirmanakaya Buddha）会如何回答呢？’ 须菩提回答说：‘无从回答。’ 那个女子回答说：‘正是这样，须菩提！化身自然能够理解诸法的实相，一切都是这样，也没有什么可知。’ 女子又问道：‘现在问您：‘您是有学之人？还是凡夫？是阿罗汉（Arhat）吗？’如果这样问，您会如何回答呢？’ 须菩提回答说：‘我不是有学之人，也不是凡夫，也不是阿罗汉。’ 那个女子问道：‘现在须菩提您是用心意来回答我吗？’ 须菩提回答说：‘是的。’ 须菩提说：‘你如何回答我呢？’ 女子说：‘如果在深山中，山谷里发出的回声，是用心意来相互回答吗？’ 须菩提回答说：‘不是的！回声是因为虚空而产生的声音。’