English
English version: The woman asked: 'Is it an appearance?' The answer was: 'No!' The woman further asked: 'By what causes and conditions does this body come to be? If there is no ignorance (avidyā, a Buddhist term referring to ignorance of the true nature of things), from where does it arise? Arising with arrogance and pride, thus forming actions, what causes and conditions combine to create this?' She continued: 'Yes, Great Sage! Like a tree without roots, how does it suddenly produce stems, nodes, branches, leaves, flowers, and fruits? Similarly, World Honored One! Considering that ignorance (avidyā) has no form or image, even if causes and conditions arise from ignorance, leading to arrogance, what is the origin of this ignorance that leads to action? And from where do these numerous afflictions arise?' The Buddha told the woman: 'If you wish to understand all appearances (lakṣaṇa, a Buddhist term referring to the characteristics of things), their essence is fundamentally pure, and so it is. The Dharma of all dharmas, Dharma does not know Dharma. Ignorant ordinary beings, not understanding sin and merit, create dangerous actions. Because of dangerous actions, there is beginning and end. Because of beginning and end, there is suffering and happiness. If one understands this, then there is neither a doer of sin nor a receiver of merit, nor is there progress, regress, beginning, or end, nor is there encountering suffering or experiencing happiness.' The Buddha said to Śūnyatā (emptiness): 'If you wish to understand this, it is like a magician conjuring up illusions. The person who is conjured does not think, 'I am conjured.' The magician either takes the real as unreal or the unreal as real; all of this is deceitful and false. Considering the magician and the conjured person, there is nothing to be conjured, and it is empty, deceptive, deluded, and foolish. What do you think? Does the illusion have an inside or an outside?' The answer was: 'No, Devātideva (a title of the Buddha, meaning 'god above the gods')!' 'What do you think? Does illusion have a dwelling place, or does it have a name of 'I'?' The answer was: 'No, Devātideva!' 'What do you think? Does the illusion go to the next life and then return?' The answer was: 'No, Devātideva!' 'What do you think? Does the illusion have arising and ceasing?' The answer was: 'No, Devātideva!' 'What do you think? The illusion -------------------------------------------------------------------------------- 者，岂有所有有形像乎？” 答曰：“不也！天中天！”
Chinese
“于汝意云何？其幻化者，岂有见闻有幻无幻乎？” 答曰：“不也！天中天！”其女白佛言：“我曾闻之，其幻化者，无有见闻有幻无幻。” 世尊又问：“于汝意云何？其幻化者，假使无身，岂能令幻化发起诸术乎？” 女答曰：“唯，天中天！其幻化者，实为如此真无所有。” 佛复言：“如是！如是！女！其无明者无内无外，计其法者亦无所有，亦无字也，其无明者不至后世，亦无还返，其无明者亦无有起，亦无有灭，其无明者亦无形像。适兴无明缘致众行，名色、六入、更习、痛、爱、受、有、生老病死，勤苦愁恼大患集会。” 时女首意白佛言：“甚为可奇！至未曾有！世尊所兴而不可及。所以者何？佛、天中天！于虚空中而转法轮，不可思议所转法轮，不可称限无量法轮，无获法轮，无形法轮，无生法轮，灭度法轮。” 世尊告曰：“如是！如是！诚如所云，吾所转轮为转空轮，所转法轮不可思议，所转法轮不可称限，其可转轮无量无获，无形无生，为灭度也。” 时首意女欢喜踊跃，善心生焉，则以栴檀捣香及诸华香，供养散佛：“唯然世尊！以是德本，誓致拥护，而善救摄。降伏 现代汉语译本： ‘那么，你认为幻化的人，有任何有形的形象吗？’ 回答说：‘没有，天中天（佛的尊称）！’ ‘你认为怎么样？那幻化出来的东西，有见闻，有真实或虚幻吗？’ 回答说：‘没有，天中天！’那女子对佛说：‘我曾经听过，那幻化出来的东西，没有见闻，没有真实或虚幻。’ 世尊又问：‘你认为怎么样？那幻化的人，即使没有身体，难道能让幻化发起各种法术吗？’ 女子回答说：‘是的，天中天！那幻化的人，实际上是如此的真实空无所有。’ 佛又说：‘是这样！是这样！女子！那无明（佛教指对事物真相的迷惑）没有内也没有外，计算它的法则也是一无所有，也没有文字可以描述，那无明不会到后世，也不会返回，那无明也没有生起，也没有灭亡，那无明也没有形像。因为无明而产生各种行为，导致名色（佛教指精神和物质的结合）、六入（佛教指眼、耳、鼻、舌、身、意六种感觉器官）、更习（佛教指接触和习惯）、痛（佛教指感受）、爱（佛教指贪爱）、受（佛教指领受）、有（佛教指存在）、生老病死，以及各种勤苦愁恼的大患。’ 当时首意女对佛说：‘真是太奇妙了！真是前所未有！世尊所展现的境界是不可及的。为什么这么说呢？佛，天中天！您在虚空中转法轮（佛教指宣讲佛法），这不可思议的法轮，这不可称量无限的法轮，这无法获得的法轮，这无形的法轮，这无生的法轮，是灭度的法轮。’ 世尊告诉她说：‘是这样！是这样！正如你所说，我所转的法轮是转空轮，所转的法轮不可思议，所转的法轮不可称量，这可转的法轮是无量无获，无形无生，是为了灭度。’ 当时首意女欢喜踊跃，善心生起，于是用栴檀（一种香木）捣成的香和各种花香，供养散给佛：‘是的，世尊！凭借这功德，我发誓要拥护佛法，并且善于救护和摄受众生，降伏…
English
English version: ‘Then, what do you think? Does the illusionist have any tangible form?’ She replied, ‘No, Blessed One (Tathagata)!’ ‘What do you think? Does that which is created by illusion have seeing, hearing, reality, or illusion?’ She replied, ‘No, Blessed One!’ The girl said to the Buddha, ‘I have heard that that which is created by illusion has no seeing, hearing, reality, or illusion.’ The World Honored One (Bhagavan) further asked, ‘What do you think? If the illusionist had no body, could he cause the illusion to initiate various arts?’ The girl replied, ‘Yes, Blessed One! The illusionist is truly so, genuinely without anything.’ The Buddha then said, ‘So it is! So it is! Girl! Ignorance (Avidya) has neither inside nor outside, calculating its laws is also without anything, nor are there words to describe it. Ignorance does not go to the next life, nor does it return. Ignorance has neither arising nor ceasing, and ignorance has no form. Because of ignorance, various actions arise, leading to name and form (Namarupa), the six entrances (Sadayatana), contact and habit (Sparsha), feeling (Vedana), craving (Trishna), reception (Upadana), existence (Bhava), birth, old age, sickness, and death, as well as various toilsome sufferings and great afflictions.’ At that time, the girl Shoyi (name of the girl) said to the Buddha, ‘It is truly wonderful! It is unprecedented! The realm manifested by the World Honored One is unattainable. Why is that? Buddha, Blessed One! You turn the Dharma wheel (Dharmachakra) in empty space, this inconceivable Dharma wheel, this immeasurable and limitless Dharma wheel, this unattainable Dharma wheel, this formless Dharma wheel, this unborn Dharma wheel, is the Dharma wheel of Nirvana (Nirvana).’ The World Honored One told her, ‘So it is! So it is! Just as you say, the Dharma wheel I turn is turning the empty wheel, the Dharma wheel I turn is inconceivable, the Dharma wheel I turn is immeasurable, this turnable wheel is immeasurable and unattainable, formless and unborn, it is for Nirvana.’ At that time, the girl Shoyi rejoiced and leaped for joy, and a good heart arose. Then, using sandalwood (Santalum) pounded incense and various flower incense, she offered and scattered them to the Buddha: ‘Yes, World Honored One! By virtue of this merit, I vow to uphold the Dharma, and to be skilled in saving and gathering beings, subduing...’ --------------------------------------------------------------------------------
Chinese
诸根，御制爱欲，逮转法轮，转空无轮，无思议轮，不可称限。无量无获，无形无生，灭度之轮。” 佛寻欣欲，五色青黄赤白绿光从口而出，其大光明普照十方无数佛国，悉皆覆蔽日月之明，还来绕身至于三匝，从顶上入。 贤者阿难晓了七法：一曰、知义；二曰、解法；三曰、晓时；四曰、了节；五曰、明众；六曰、练己；七曰、采识人本；即从坐起，更整衣服，偏袒右肩，下右膝叉手白佛：“今大圣欣欲，为何感应，愿说其意？唯，天中天！多所愍伤，多所安隐，哀念诸天世间人民，分别说之。” 佛告阿难：“尔见梵女首意，以末栴檀、华香、捣香，供养散佛乎？其心誓愿逮转法轮。” 对曰：“已见。” 佛言：“是女以斯德本护己安人，多所救摄，寿终之后当转女身，至八十四亿劫，不归恶趣，供养六万诸佛世尊，出家为道，志于沙门，听受经法。受经法已，即时讽诵，将御如来现在正法，佛灭度后供养舍利，劝化无数无量众生，不可计会，使立无上正真之道，最于后世穷竟劫已，于三千大千，即当逮得无上正真之道，成最正觉，劫名宝明，佛号宝光如来、至真、等正觉、明行成为、善逝、世间解、无上士、道法御、天人师，为佛、众祐。其佛当寿具足一劫，为难计量群 现代汉语译本： ‘诸根，御制爱欲，逮转法轮（Dharmacakra，佛法之轮），转空无轮，无思议轮，不可称限。无量无获，无形无生，灭度之轮。’ 佛陀随即心生欢喜，五色（青、黄、赤、白、绿）光芒从口中射出，其大光明普照十方无数佛国，完全遮蔽了日月的光辉，然后返回来围绕佛身三圈，从头顶进入。 贤者阿难（Ānanda）通晓七法：一曰、知义；二曰、解法；三曰、晓时；四曰、了节；五曰、明众；六曰、练己；七曰、采识人本；于是从座位上站起，整理衣物，袒露右肩，右膝跪地，合掌对佛说：‘如今大圣心生欢喜，是为何种感应，愿佛陀解说其中含义？唯有天中之天！您对众生多有怜悯和安抚，哀怜诸天世间人民，请为我们分别解说。’ 佛陀告诉阿难：‘你是否看见梵女首意，用末栴檀（sandalwood powder）、华香、捣香，供养并散布于佛陀？她的心愿是能够证得转法轮。’ 阿难回答说：‘已经看见了。’ 佛陀说：‘这位女子以这样的功德护佑自己和他人，多有救助和摄受，寿命终结之后将转为男身，直至八十四亿劫，不会堕入恶道，将供养六万诸佛世尊，出家修行，立志成为沙门（śrāmaṇa），听闻和接受经法。接受经法后，立即讽诵，将护持如来现在的正法，佛陀灭度后供养舍利，劝化无数无量的众生，数量不可计数，使他们树立无上正真之道，最终在后世穷尽劫数之后，于三千大千世界，证得无上正真之道，成就最正觉悟，劫名为宝明，佛号宝光如来（Ratna-prabha-tathāgata）、至真、等正觉、明行成为、善逝、世间解、无上士、道法御、天人师，为佛、众祐。这位佛陀的寿命将具足一劫，难以计量。’
English
English version: 'The faculties, controlling desire, attaining the turning of the Dharma wheel (Dharmacakra), turning the wheel of emptiness, the wheel of the inconceivable, immeasurable and limitless. Immeasurable and without attainment, without form and without birth, the wheel of extinction.' The Buddha then rejoiced, and five-colored (blue, yellow, red, white, green) light emanated from his mouth, its great radiance illuminating countless Buddha lands in the ten directions, completely covering the brightness of the sun and moon, then returning to circle his body three times, entering from the top of his head. The worthy Ānanda understood seven things: first, knowing the meaning; second, understanding the Dharma; third, knowing the time; fourth, understanding the occasion; fifth, understanding the assembly; sixth, refining oneself; seventh, discerning people's nature. He then rose from his seat, adjusted his robes, bared his right shoulder, knelt on his right knee, and with palms joined, said to the Buddha: 'Now that the Great Sage rejoices, what is the cause of this response? May the Buddha explain its meaning? O, the most honored among gods! You have much compassion and bring much peace, have pity on the gods and people of the world, please explain it separately for us.' The Buddha said to Ānanda: 'Did you see the Brahma maiden Shouyi, using powdered sandalwood (sandalwood powder), flower incense, and pounded incense, offering and scattering them to the Buddha? Her vow is to attain the turning of the Dharma wheel.' He replied: 'I have seen it.' The Buddha said: 'This woman, with such virtuous roots, protects herself and brings peace to others, providing much rescue and guidance. After her life ends, she will be transformed into a male body, and for eighty-four billion kalpas, she will not fall into evil realms, she will make offerings to sixty thousand Buddhas, World Honored Ones, leave home to cultivate the Way, aspire to become a śrāmaṇa, listen to and receive the scriptures. After receiving the scriptures, she will immediately recite them, protect the Tathāgata's present Right Dharma, and after the Buddha's extinction, she will make offerings to the relics, converting countless immeasurable beings, an uncountable number, causing them to establish the unsurpassed, true, and correct Way, and finally, in the last age, after exhausting the kalpas, in the three thousand great thousand worlds, she will attain the unsurpassed, true, and correct Way, and achieve the most perfect enlightenment, the kalpa will be named Treasure Bright, and the Buddha will be named Ratna-prabha-tathāgata, the Truly Arrived One, the Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Beings, Teacher of Gods and Humans, Buddha, Blessed One. That Buddha's lifespan will be a full kalpa, immeasurable.' --------------------------------------------------------------------------------