Chinese
女言：“大德须菩提！若其无诤不可言说，以何等故说名无诤？” 须菩提言：“姊！如来世尊为声闻弟子假名字说。” 女言：“大德须菩提！若有假名即有诤讼，若有诤讼即有颠倒，若有颠倒非沙门法。” 须菩提言：“姊！何等是沙门法？” 女言：“大德须菩提！无有文字，无有诤讼，无有颠倒，是沙门法；亦不分别是法非法，是沙门法；又不分别忆想不忆想，是沙门法。离一切着，是沙门法；非境界非不境界，是沙门法；非染非缚非不染缚，是沙门法。无心离意识，是沙门法；知足是沙门法；少欲断贪，是沙门法。 “离诸悕望，非动非发非不动发，是沙门法；离一切境界无所取故，是沙门法；离于阴魔无所染着，是沙门法；断结使魔更不生故，是沙门法；远离死魔无诸动摇，是沙门法；思惟不亲近于天魔，是沙门法；一切法空无有污染，是沙门法；无想离一切想，是沙门法；无愿无执着，是沙门法；不行三界离一切想，是沙门法；守护诸根，是沙门法；远离诸入，是沙门法；善自调伏离诸戏论，是沙门法；寂静无起，是沙门法。 “无所爱着亦无起发，是沙门法；无我我所无高无下，是沙门法；离触无染，是沙门法；远离世法，是沙门法；善知于阴解趣法性，是沙 现代汉语译本 女子说：‘大德须菩提（Subhuti）！如果无诤是不可言说的，那么因为什么缘故又说它名为无诤呢？’ 须菩提（Subhuti）说：‘姊妹！如来世尊（Tathagata）是为了声闻弟子（Śrāvaka）而假借名字说的。’ 女子说：‘大德须菩提（Subhuti）！如果有了假名，就会有诤讼；如果有了诤讼，就会有颠倒；如果有了颠倒，就不是沙门（Śrāmaṇa）之法。’ 须菩提（Subhuti）说：‘姊妹！什么是沙门（Śrāmaṇa）之法呢？’ 女子说：‘大德须菩提（Subhuti）！没有文字，没有诤讼，没有颠倒，这就是沙门（Śrāmaṇa）之法；也不分别什么是法，什么是非法，这就是沙门（Śrāmaṇa）之法；又不分别忆念和不忆念，这就是沙门（Śrāmaṇa）之法。远离一切执着，这就是沙门（Śrāmaṇa）之法；非境界也非非境界，这就是沙门（Śrāmaṇa）之法；非染非缚也非非染缚，这就是沙门（Śrāmaṇa）之法。无心而远离意识，这就是沙门（Śrāmaṇa）之法；知足，这就是沙门（Śrāmaṇa）之法；少欲而断除贪婪，这就是沙门（Śrāmaṇa）之法。 远离各种希望，非动非发也非不动发，这就是沙门（Śrāmaṇa）之法；远离一切境界而无所取，这就是沙门（Śrāmaṇa）之法；远离五阴魔（Skandha-māra）而无所染着，这就是沙门（Śrāmaṇa）之法；断除结使魔（Kleśa-māra）而不再生起，这就是沙门（Śrāmaṇa）之法；远离死魔（Mṛtyu-māra）而没有各种动摇，这就是沙门（Śrāmaṇa）之法；思惟而不亲近于天魔（Devaputra-māra），这就是沙门（Śrāmaṇa）之法；一切法空而没有污染，这就是沙门（Śrāmaṇa）之法；无想而远离一切想，这就是沙门（Śrāmaṇa）之法；无愿而无执着，这就是沙门（Śrāmaṇa）之法；不行于三界（Tridhātu）而远离一切想，这就是沙门（Śrāmaṇa）之法；守护诸根，这就是沙门（Śrāmaṇa）之法；远离诸入，这就是沙门（Śrāmaṇa）之法；善于调伏自己而远离各种戏论，这就是沙门（Śrāmaṇa）之法；寂静而无生起，这就是沙门（Śrāmaṇa）之法。 无所爱着也没有生起，这就是沙门（Śrāmaṇa）之法；无我（ātman）我所（ātmanīya）而无高无下，这就是沙门（Śrāmaṇa）之法；远离触而没有染污，这就是沙门（Śrāmaṇa）之法；远离世间法，这就是沙门（Śrāmaṇa）之法；善于了解五阴（Skandha）而理解趣向法性，这就是沙门（Śrāmaṇa）之
English
English version The woman said: 'Venerable Subhuti (Subhuti)! If non-contention is inexpressible, then for what reason is it called non-contention?' Subhuti (Subhuti) said: 'Sister! The World-Honored One, the Tathagata (Tathagata), speaks using assumed names for the sake of the Śrāvaka (Śrāvaka) disciples.' The woman said: 'Venerable Subhuti (Subhuti)! If there are assumed names, then there will be contention; if there is contention, then there will be delusion; if there is delusion, then it is not the Dharma of a Śrāmaṇa (Śrāmaṇa).' Subhuti (Subhuti) said: 'Sister! What is the Dharma of a Śrāmaṇa (Śrāmaṇa)?' The woman said: 'Venerable Subhuti (Subhuti)! Without words, without contention, without delusion, this is the Dharma of a Śrāmaṇa (Śrāmaṇa); also, not distinguishing what is Dharma and what is not Dharma, this is the Dharma of a Śrāmaṇa (Śrāmaṇa); and also, not distinguishing between remembering and not remembering, this is the Dharma of a Śrāmaṇa (Śrāmaṇa). Separating from all attachments, this is the Dharma of a Śrāmaṇa (Śrāmaṇa); neither a realm nor not a realm, this is the Dharma of a Śrāmaṇa (Śrāmaṇa); neither defiled nor bound, nor not defiled and bound, this is the Dharma of a Śrāmaṇa (Śrāmaṇa). Without mind, separated from consciousness, this is the Dharma of a Śrāmaṇa (Śrāmaṇa); being content, this is the Dharma of a Śrāmaṇa (Śrāmaṇa); having few desires and cutting off greed, this is the Dharma of a Śrāmaṇa (Śrāmaṇa).' Separated from all hopes, neither moving nor arising, nor not moving and arising, this is the Dharma of a Śrāmaṇa (Śrāmaṇa); separated from all realms and without taking anything, this is the Dharma of a Śrāmaṇa (Śrāmaṇa); separated from the Skandha-māra (Skandha-māra) and without any defilement or attachment, this is the Dharma of a Śrāmaṇa (Śrāmaṇa); cutting off the Kleśa-māra (Kleśa-māra) and not being born again, this is the Dharma of a Śrāmaṇa (Śrāmaṇa); far away from the Mṛtyu-māra (Mṛtyu-māra) and without any agitation, this is the Dharma of a Śrāmaṇa (Śrāmaṇa); contemplating and not being close to the Devaputra-māra (Devaputra-māra), this is the Dharma of a Śrāmaṇa (Śrāmaṇa); all dharmas are empty and without defilement, this is the Dharma of a Śrāmaṇa (Śrāmaṇa); without thought and separated from all thoughts, this is the Dharma of a Śrāmaṇa (Śrāmaṇa); without wishes and without attachments, this is the Dharma of a Śrāmaṇa (Śrāmaṇa); not walking in the Tridhātu (Tridhātu) and separated from all thoughts, this is the Dharma of a Śrāmaṇa (Śrāmaṇa); guarding the senses, this is the Dharma of a Śrāmaṇa (Śrāmaṇa); separated from all entrances, this is the Dharma of a Śrāmaṇa (Śrāmaṇa); being good at taming oneself and separated from all frivolous discussions, this is the Dharma of a Śrāmaṇa (Śrāmaṇa); being silent and without arising, this is the Dharma of a Śrāmaṇa (Śrāmaṇa). Without love or attachment, and also without arising, this is the Dharma of a Śrāmaṇa (Śrāmaṇa); without self (ātman) or what belongs to self (ātmanīya), and without high or low, this is the Dharma of a Śrāmaṇa (Śrāmaṇa); separated from contact and without defilement, this is the Dharma of a Śrāmaṇa (Śrāmaṇa); separated from worldly dharmas, this is the Dharma of a Śrāmaṇa (Śrāmaṇa); being good at understanding the Skandha (Skandha) and understanding the nature of Dharma, this is the --------------------------------------------------------------------------------
Chinese
门法；诸界无界无所亲近无所碍故，是沙门法；离有为法，是沙门法；诸法如虚空，是沙门法。” 说是沙门法时，中门所集听法诸天，有三十天子，远离尘垢得法眼净。复有五天子，向甚深法，闻是女辩，发于无上正真道心。 尔时，大德须菩提生希有心，作如是念：“而此女人其辩如是，是如来化必定无疑。” 尔时，是女知大德须菩提心心所念，说如是言：“大德须菩提！汝作是思惟，而此女人是如来化必定无疑。大德！如是如是如汝所思。何以故？如来知如，我亦知如，以是义故如来化我；若如来觉如，我亦觉如，以是义故如来化我；若如来色如，我亦色如，以是义故如来化我；若如来受想行识如，我亦识如，以是义故如来化我。 “若如来如一切众生如若我如，是如一如，以是义故如来化我；若如来如一切法如若我如，是如一如，以是义故如来化我；若如来如无不如，我如无不如，是如常如无不如，以是义故如来化我；是如来如无生无灭，我如亦尔无生无灭，以是义故如来化我；若如来如，若如来化如，若我如，若一切众生如，若一切法如，是如常真不异不变不易，中无所盛，是如如是住一切法，以是义故如来化我。” 尔时，大德须菩提即复问言：“姊！汝以佛力知于我 现代汉语译本：‘不入于任何法门，不对任何境界有所执着，没有任何亲近或障碍，这就是沙门（Śrāmaṇa）的修行方法；远离一切有为法，这就是沙门的修行方法；视一切法如同虚空，这就是沙门的修行方法。’ 当宣说沙门修行方法时，在中门聚集听法的诸位天人中，有三十位天子远离了尘垢，获得了清净的法眼。又有五位天子，对于甚深的佛法，听闻这位女子的辩才，发起了无上正等正觉的道心。 当时，大德须菩提（Subhūti）心中生起稀有的想法，这样思忖：‘这位女子的辩才如此卓越，必定是如来（Tathāgata）所化现的，毫无疑问。’ 当时，这位女子知道大德须菩提心中所想，便这样说道：‘大德须菩提！你这样思惟，认为这位女子是如来所化现的，必定无疑。大德！是的，是的，正如你所思。为什么呢？如果如来所知的“如”和我所知的“如”是一样的，因为这个缘故，如来化现了我；如果如来所觉悟的“如”和我所觉悟的“如”是一样的，因为这个缘故，如来化现了我；如果如来的色（rūpa）的“如”和我的色的“如”是一样的，因为这个缘故，如来化现了我；如果如来的受（vedanā）、想（saṃjñā）、行（saṃskāra）、识（vijñāna）的“如”和我的识的“如”是一样的，因为这个缘故，如来化现了我。 如果如来的“如”和一切众生的“如”和我的“如”是一样的，这是同一个“如”，因为这个缘故，如来化现了我；如果如来的“如”和一切法的“如”和我的“如”是一样的，这是同一个“如”，因为这个缘故，如来化现了我；如果如来的“如”是没有不如，我的“如”也是没有不如，这个“如”是常如没有不如，因为这个缘故，如来化现了我；这个如来的“如”是没有生没有灭，我的“如”也是这样没有生没有灭，因为这个缘故，如来化现了我；如果如来的“如”，如果如来所化现的“如”，如果我的“如”，如果一切众生的“如”，如果一切法的“如”，这个“如”是常真不变异不改变，其中没有任何东西可以容纳，这个“如”就这样安住于一切法中，因为这个缘故，如来化现了我。’ 当时，大德须菩提立刻又问道：‘姊姊！你以佛陀的力量知道我的想法吗？’
English
English version: 'Not entering any Dharma gate, not being attached to any realm, without any closeness or hindrance, this is the practice of a Śrāmaṇa (ascetic); being apart from conditioned dharmas, this is the practice of a Śrāmaṇa; viewing all dharmas as empty space, this is the practice of a Śrāmaṇa.' When the Dharma of the Śrāmaṇa was being spoken, among the devas (gods) gathered at the central gate to listen to the Dharma, thirty devaputras (divine beings) were purified of defilements and attained the pure Dharma eye. Furthermore, five devaputras, towards the profound Dharma, hearing the eloquence of this woman, aroused the mind of Anuttarā-samyak-sambodhi (unsurpassed perfect enlightenment). At that time, the great worthy Subhūti (one of the principal disciples of the Buddha) generated a rare thought, thinking thus: 'This woman's eloquence is such, she must be a transformation of the Tathāgata (the 'Thus-Gone One', an epithet of the Buddha), without a doubt.' At that time, the woman knew the thoughts in the mind of the great worthy Subhūti, and said thus: 'Great worthy Subhūti! You are thinking thus, that this woman is a transformation of the Tathāgata, without a doubt. Great worthy! Yes, yes, just as you think. Why? If the 'suchness' (tathatā) that the Tathāgata knows and the 'suchness' that I know are the same, for this reason, the Tathāgata transformed me; if the 'suchness' that the Tathāgata realizes and the 'suchness' that I realize are the same, for this reason, the Tathāgata transformed me; if the 'suchness' of the Tathāgata's rūpa (form) and the 'suchness' of my form are the same, for this reason, the Tathāgata transformed me; if the 'suchness' of the Tathāgata's vedanā (feeling), saṃjñā (perception), saṃskāra (mental formations), and vijñāna (consciousness) and the 'suchness' of my consciousness are the same, for this reason, the Tathāgata transformed me. If the Tathāgata's 'suchness' and the 'suchness' of all sentient beings and my 'suchness' are the same, this is the same 'suchness', for this reason, the Tathāgata transformed me; if the Tathāgata's 'suchness' and the 'suchness' of all dharmas and my 'suchness' are the same, this is the same 'suchness', for this reason, the Tathāgata transformed me; if the Tathāgata's 'suchness' is without non-suchness, my 'suchness' is also without non-suchness, this 'suchness' is constantly such without non-suchness, for this reason, the Tathāgata transformed me; this Tathāgata's 'suchness' is without arising and without ceasing, my 'suchness' is also thus without arising and without ceasing, for this reason, the Tathāgata transformed me; if the Tathāgata's 'suchness', if the 'suchness' of the Tathāgata's transformation, if my 'suchness', if the 'suchness' of all sentient beings, if the 'suchness' of all dharmas, this 'suchness' is constantly true, not different, not changing, not altering, within which there is nothing to contain, this 'suchness' thus abides in all dharmas, for this reason, the Tathāgata transformed me.' At that time, the great worthy Subhūti immediately asked again: 'Sister! Do you know my thoughts through the power of the Buddha?' -------------------------------------------------------------------------------- 心？为自力知？”
Chinese
女言：“大德须菩提！若声闻、缘觉，若诸菩萨，若五通仙，知众生心，知他人心，皆以佛力知于他心。何以故？是等所行皆由佛力能知他心。大德须菩提亦以佛力知于他心。大德须菩提！喻因日月火光珍宝电星等光，明眼之人由之见色。大德须菩提！世间如是，无明所蔽有知他心，皆因如来知于他心。” 尔时，大德须菩提言：“姊当为我说，汝云何得如是辩也？” 女言：“大德须菩提！若有人问如来所化：‘汝是谁耶？’而是所化当云何答？” 须菩提言：“姊！无所答也。” 女言：“大德须菩提！一切诸法亦复如是，皆是化相，如是知已则无所答。 “复次，大德须菩提！若有问汝：‘汝是凡夫？为是学人？是阿罗汉？’如是问已，汝云何答？” 尔时，大德须菩提如是思惟：“我当云何答此姊也？”即时须菩提闻空中声曰：“大德须菩提！汝有所得所解趣证，以是义故名阿罗汉，汝答是姊！” 尔时，大德须菩提闻空中声已，即答女言：“姊！我非凡夫、非是学人、非阿罗汉。” 女言：“大德须菩提！汝持何名？” 须菩提言：“姊！如如来化持于假名，我亦如是持于假名。” 女言：“大德须菩提！汝非罗 现代汉语译本： ‘心，是靠自己的力量了解的吗？’ 女子说：‘大德须菩提（Subhuti，佛陀的十大弟子之一，以解空第一著称）！无论是声闻（Sravaka，听闻佛陀教诲而证悟的弟子）、缘觉（Pratyekabuddha，不依师教，自己观察因缘而觉悟的人），还是诸菩萨（Bodhisattva，立志成佛的修行者），还是五通仙（拥有五种神通的仙人），他们了解众生的心，了解他人的心，都是依靠佛陀的力量来了解他人的心。为什么呢？因为他们所做的一切都是依靠佛陀的力量才能了解他人的心。大德须菩提（Subhuti）您也是依靠佛陀的力量来了解他人的心。大德须菩提（Subhuti）！比如依靠日月的光芒、火的光芒、珍宝的光芒、闪电的光芒、星辰的光芒等等，视力好的人才能看到颜色。大德须菩提（Subhuti）！世间就是这样，被无明（Avidya，佛教指对事物真相的迷惑和不了解）所遮蔽，即使有人能知晓他人的心，也是因为如来（Tathagata，佛陀的称号之一）的力量才能知晓他人的心。’ 当时，大德须菩提（Subhuti）说：‘请您为我说说，您是怎么得到这样辩才的？’ 女子说：‘大德须菩提（Subhuti）！如果有人问如来（Tathagata）所化现的人：‘你是谁？’那么这个人应该怎么回答呢？’ 须菩提（Subhuti）说：‘没有办法回答。’ 女子说：‘大德须菩提（Subhuti）！一切诸法（Dharma，佛教指宇宙间的一切事物和规律）也是这样，都是幻化的表象，像这样理解之后就无从回答了。 ‘再者，大德须菩提（Subhuti）！如果有人问您：‘你是凡夫吗？是学人吗？是阿罗汉（Arhat，断尽烦恼，证得解脱的圣者）吗？’这样问了之后，您应该怎么回答呢？’ 当时，大德须菩提（Subhuti）这样思索：‘我应该怎么回答这位女子呢？’这时，须菩提（Subhuti）听到空中的声音说：‘大德须菩提（Subhuti）！你因为有所得、有所理解、有所证悟，因为这个缘故被称为阿罗汉（Arhat），你就这样回答这位女子！’ 当时，大德须菩提（Subhuti）听到空中的声音后，就回答女子说：‘我不是凡夫，不是学人，不是阿罗汉（Arhat）。’ 女子说：‘大德须菩提（Subhuti）！您持有什么名号？’ 须菩提（Subhuti）说：‘像如来（Tathagata）化现的人持有假名一样，我也是这样持有假名。’ 女子说：‘大德须菩提（Subhuti）！您不是罗