English
English version The woman said: 'Why is it that you, sister, know my thoughts through the holy power of the Buddha? Or is it through your own clear insight?' The woman replied: 'Is it possible for the Venerable Subhuti (Subhuti) to know the thoughts of other beings? Sravakas (Sravaka), Pratyekabuddhas (Pratyekabuddha), all Bodhisattvas (Bodhisattva), the five-powered immortals, and those who study other doctrines, all have their knowledge and insights due to the majestic power of the Buddha. Why is that? Because all receive teachings from the Buddha at all times. Now, Venerable Subhuti, your ability to know the thoughts of other beings is also due to the majestic power of the Buddha. It is like all beings under the sky, because of the sun and moon, great torches, lamps, and the numerous flames and various lights in all directions, are able to see all kinds of colors. Likewise, Subhuti! The disciples of all Buddhas illuminate the minds of beings with holy wisdom, dispel the darkness of ignorance, and enable them to reach the path of enlightenment, all through the majestic power of the Buddha.' At that time, the worthy Subhuti said to the woman: 'Please tell me, who are you? Where do you come from? How is it that you have such eloquence?' The woman replied to Subhuti: 'Suppose someone were to ask a transformation body of the Tathagata (Tathagata): 'Who are you? Where do you come from?' How would that transformation Buddha (Nirmanakaya Buddha) respond?' Subhuti replied: 'There would be no response.' The woman replied: 'Just so, Subhuti! The transformation body naturally understands the characteristics of all dharmas, and everything is like that, there is nothing to be known.' The woman further asked: 'Now I ask you: 'Are you a learner? Or an ordinary person? Are you an Arhat (Arhat)?' If asked in this way, how would you answer?' Subhuti replied: 'I am neither a learner, nor an ordinary person, nor an Arhat.' The woman asked: 'Is it that you, Subhuti, are now answering me with your mind?' Subhuti replied: 'Yes.' Subhuti said: 'How do you answer me?' The woman said: 'If there is an echo in a deep mountain valley, is it answering with the mind?' Subhuti replied: 'No! The echo is a sound that arises because of the emptiness of space.' --------------------------------------------------------------------------------
Chinese
女曰：“如须菩提岂可逮致乎？缘其法行得入道耶？因立证明，成就道德而可处当也。音声本无，吾我言辞亦复如是，悉亦本无。” 时虚空中自然有音，叹于此辞。女说是言，令须菩提遥闻虚空自然之音，宣扬答曰：“向者仁言，吾非学业、亦非凡夫、亦非罗汉。行得执持何法，诸漏已尽至于等时，以致罗汉耶？” 须菩提答曰：“若如来化行得处所，我执持行其宜若斯！” 其女答曰：“仁须菩提非罗汉乎？诸漏不尽耶？佛叹仁者诸声闻中行空第一。” 须菩提答曰：“吾非罗汉诸漏不尽，亦不行空不叹第一。” 女又问：“贤者心乐堪任，云何自误而窃妄语？” 须菩提答曰：“假使我见智达诸法，已得罗汉众漏已尽，世尊叹咏行空第一，尔乃我堕妄语两舌。我不知法、不睹所在，以是之故不为妄言，所言至诚。” 女又问曰：“仁者须菩提！此诸天子，其见谛者来会门下听受经法，谓仁不实？” 须菩提答曰：“其见谛者，诸天世人莫能欺者。” 女又问曰：“贤者若有所见，为不至诚？” 须菩提问曰：“其有所见为不谛乎？” 女曰：“其睹诚谛不可见也。” 女又问曰：“耆年须菩提，能见真谛乎？” 须菩提 现代汉语译本 女子问道：‘像须菩提（Subhuti，佛陀的十大弟子之一，以解空第一著称）这样的人，难道可以轻易达到吗？是因为他奉行佛法才得以悟入正道吗？是因为他树立了证明，成就了道德才能安住于此吗？声音的本质是空无的，我的言语也是如此，一切的本质都是空无的。’ 这时，虚空中自然发出声音，赞叹这些话语。女子说了这些话，让须菩提（Subhuti）遥远地听到了虚空中自然发出的声音，于是宣扬并回答说：‘刚才您说的话，我既不是在学习，也不是凡夫俗子，也不是阿罗汉（Arhat，佛教修行的一个果位，断尽烦恼，证入涅槃）。我奉行并执持了什么法，以至于诸漏已尽，达到了与阿罗汉（Arhat）同等的境界呢？’ 须菩提（Subhuti）回答说：‘如果如来（Tathagata，佛陀的称号之一）教化众生，并有可以到达的处所，那么我所执持奉行的，就应该是这样！’ 那女子回答说：‘您，须菩提（Subhuti），不是阿罗汉（Arhat）吗？难道诸漏还没有断尽吗？佛陀赞叹您在所有声闻弟子中，是行空第一。’ 须菩提（Subhuti）回答说：‘我不是阿罗汉（Arhat），诸漏没有断尽，也不奉行空，不自诩第一。’ 女子又问：‘贤者您的心境快乐而堪能，为什么自己欺骗自己，说虚妄的话呢？’ 须菩提（Subhuti）回答说：‘假如我能以智慧通达诸法，已经证得阿罗汉（Arhat）果位，众漏已经断尽，世尊赞叹我行空第一，那么我就是在说妄语，犯两舌的罪过。我不知法，不了解真理的所在，因此不说妄语，所说的话都是真诚的。’ 女子又问道：‘仁者须菩提（Subhuti）！这些天子，那些已经证悟真理的人，来到门下集会，听受经法，难道认为您不诚实吗？’ 须菩提（Subhuti）回答说：‘那些已经证悟真理的人，诸天和世人都无法欺骗他们。’ 女子又问道：‘贤者如果有所见，难道不是至诚的吗？’ 须菩提（Subhuti）反问道：‘那所谓的“有所见”，难道不是真谛吗？’ 女子说：‘那所见的真谛是不可见的。’ 女子又问道：‘耆年须菩提（Subhuti），能见到真谛吗？’ 须菩提（Subhuti）
English
English version The woman said, 'Can someone like Subhuti (one of the Buddha's ten great disciples, known for understanding emptiness) be easily attained? Is it through practicing the Dharma that one enters the path? Is it by establishing proof and achieving morality that one can abide here? Sound is fundamentally empty, and my words are also like that; everything is fundamentally empty.' At that moment, a natural sound arose from the void, praising these words. The woman spoke these words, allowing Subhuti (Subhuti) to remotely hear the natural sound from the void, and he proclaimed and replied, 'What you said just now, I am neither learning, nor am I an ordinary person, nor am I an Arhat (Arhat, a state of Buddhist practice, having extinguished all defilements and entered Nirvana). What Dharma have I practiced and upheld, such that all outflows are exhausted, and I have reached the same state as an Arhat (Arhat)?' Subhuti (Subhuti) replied, 'If the Tathagata (Tathagata, one of the titles of the Buddha) teaches sentient beings and there is a place to reach, then what I uphold and practice should be like that!' The woman replied, 'Are you, Subhuti (Subhuti), not an Arhat (Arhat)? Have the outflows not been exhausted? The Buddha praises you as the foremost in practicing emptiness among all the Sravakas (Sravakas, disciples who learn from the Buddha's teachings).' Subhuti (Subhuti) replied, 'I am not an Arhat (Arhat), the outflows have not been exhausted, nor do I practice emptiness, nor do I boast of being the foremost.' The woman asked again, 'Wise one, your mind is joyful and capable, why do you deceive yourself and speak falsely?' Subhuti (Subhuti) replied, 'If I could understand all Dharmas with wisdom, and had already attained the Arhat (Arhat) state, and all outflows had been exhausted, and the World-Honored One praised me as the foremost in practicing emptiness, then I would be speaking falsely and committing the sin of double-tongue. I do not know the Dharma, nor do I understand where the truth lies, therefore I do not speak falsely, and my words are sincere.' The woman asked again, 'Kind Subhuti (Subhuti)! These devas (devas, celestial beings), those who have realized the truth, come to gather at your door to listen to the sutras, do they think you are not truthful?' Subhuti (Subhuti) replied, 'Those who have realized the truth, neither devas (devas) nor humans can deceive them.' The woman asked again, 'Wise one, if there is something seen, is it not sincere?' Subhuti (Subhuti) asked in return, 'Is that so-called 'something seen' not the ultimate truth?' The woman said, 'The truth that is seen is invisible.' The woman asked again, 'Venerable Subhuti (Subhuti), can you see the ultimate truth?' Subhuti (Subhuti) --------------------------------------------------------------------------------
Chinese
答曰：“假如女言，我悉不见欺诈之业，况复睹见至诚谛耶？所以者何？一切皆空。” 于时须菩提谓其女曰：“所言至诚为何谓耶？” 女答曰：“唯，须菩提！所云至诚，于一切法悉无所生，其见诚者则睹颠倒。” 须菩提问女：“为谁说斯如是言教？” 其女答曰：“唯，须菩提！处在颠倒，不起尘劳、不起见谛，乃为真谛，以睹在倒不见真谛。” 时诸天子会在门下者，睹其女身微妙之业，则稽首女，礼须菩提，口宣斯言：“闻须菩提亲睹此女，听其辩才。”各自叹曰：“为得善利无极之庆，若闻是教笃信爱乐亦复难遇，况复好喜而奉行者，德不可量。” 女复谓须菩提：“犹如斯地无所不忍，净与不净香洁臭秽不以增损。若有行者修平等心，悉忍苦乐不以进退，犹如净水无所不洗，净不净物不以憎爱。行者如是，心犹若水，洗除众恶三垢之秽，在于善恶不用增损。犹若火然，在所烧尽无所去就。行者如是，消除祸福，若遭二难等无增损。犹若风起，在所而飘不有爱恶。行者如是，若遇苦乐贤愚净秽不以增损。犹若喻空靡所不忍，空不念是忍与不忍。行者如是，心平如空无有增损，所值善恶不以喜怒。犹如桥船，一切众人王者小人贫富尊卑，皆由之度无所分别。行等心 现代汉语译本：须菩提回答说：‘如果像你所说，我连虚假的欺骗行为都看不到，更何况能看到真实不虚的真谛呢？这是为什么呢？因为一切事物本质上都是空性的。’ 当时，须菩提问那位女子说：‘你所说的真诚，是指什么呢？’ 女子回答说：‘是的，须菩提！所说的真诚，是指对于一切事物都不执着于生灭的现象，如果执着于现象，所见到的就是颠倒的。’ 须菩提问女子：‘你为谁宣说这样的教诲呢？’ 女子回答说：‘是的，须菩提！为那些处于颠倒之中，却不生起烦恼、不执着于见解的人宣说。不起尘劳、不起见谛，乃为真谛，以睹在倒不见真谛。因为只有不执着于颠倒的现象，才能见到真正的真谛。’ 当时，聚集在门外的诸位天人，看到这位女子微妙殊胜的德行，都向女子和须菩提顶礼，并说道：‘我们听须菩提亲自听闻这位女子的辩才。’他们各自赞叹说：‘能够获得如此殊胜的利益和无上的福庆，如果能够听闻这样的教诲，并深信爱乐，也是非常难得的，更何况是喜欢并奉行的人，他们的功德更是不可估量。’ 女子又对须菩提说：‘就像大地一样，没有什么不能容忍的，无论是干净还是不干净，香的还是臭的，都不会因此而增加或减少。如果有修行人修习平等心，能够忍受痛苦和快乐，不因此而进步或退步，就像干净的水一样，没有什么不能洗涤的，无论是干净的还是不干净的东西，都不会因此而产生憎恨或喜爱。修行人也应该这样，心就像水一样，洗涤掉各种罪恶和三毒的污秽，对于善与恶，不用增加或减少。就像火一样，燃烧一切，没有什么可选择的。修行人也应该这样，消除灾祸和幸福，如果遇到两种困难，也能平等对待，没有增加或减少。就像风一样，吹向各处，没有爱憎。修行人也应该这样，如果遇到痛苦和快乐，贤能和愚笨，干净和污秽，都不会因此而增加或减少。就像虚空一样，没有什么不能容忍的，虚空不会想这是忍还是不忍。修行人也应该这样，心像虚空一样平静，没有增加或减少，遇到善或恶，都不会因此而喜悦或愤怒。就像桥梁和船只一样，一切众人，无论是国王还是百姓，无论是贫穷还是富有，无论是尊贵还是卑贱，都可以通过它来渡过，没有任何分别。行等心’
English
English version: Subhuti replied, 'If, as you say, I cannot even see the deeds of deceit and fraud, how much less can I see the ultimate truth? Why is that? Because everything is essentially empty.' At that time, Subhuti asked the woman, 'What do you mean by ultimate truth?' The woman replied, 'Yes, Subhuti! What is called ultimate truth means that with regard to all dharmas (phenomena, teachings), there is no attachment to arising or ceasing. Those who see reality as fixed are seeing a distorted view.' Subhuti asked the woman, 'For whom do you speak such teachings?' The woman replied, 'Yes, Subhuti! I speak for those who are in delusion, yet do not give rise to defilements (kleshas), and do not cling to views. Not arising dust and toil, not arising views of truth, is the true truth, because seeing in inversion does not see the true truth.' At that time, the devas (gods) gathered at the gate, seeing the woman's subtle and wonderful deeds, bowed to the woman and paid respects to Subhuti, proclaiming, 'We hear Subhuti personally listening to this woman's eloquence.' They each exclaimed, 'To obtain such great benefit and immeasurable blessings! If one can hear such teachings and deeply believe and love them, it is very rare, how much more so for those who delight in and practice them; their merit is immeasurable.' The woman further said to Subhuti, 'Like the earth, which endures everything, neither increasing nor decreasing with cleanliness or impurity, fragrance or foulness. If a practitioner cultivates equanimity, enduring suffering and joy without advancing or retreating, like pure water that washes everything without hatred or love for clean or unclean things. The practitioner should be like this, with a mind like water, washing away all evils and the filth of the three poisons, without increasing or decreasing with good or evil. Like a fire that burns everything without discrimination. The practitioner should be like this, eliminating misfortune and fortune, treating both difficulties equally without increase or decrease. Like the wind that blows everywhere without love or hate. The practitioner should be like this, encountering suffering and joy, wisdom and foolishness, cleanliness and impurity, without increase or decrease. Like space, which endures everything, without thinking of enduring or not enduring. The practitioner should be like this, with a mind as calm as space, without increase or decrease, neither rejoicing nor being angry at good or evil. Like a bridge or a boat, which all people, whether kings or commoners, rich or poor, noble or lowly, can use to cross over without discrimination. Practicing equanimity.' --------------------------------------------------------------------------------