Chinese
尔时，舍利弗默然而止，私自念言：“此是何女人？其辩若此，我所不及。” 佛即知其意，而告之曰：“勿退于问答生于异心，是女人已经值无量诸佛，所说是法药，勿疑之也。” 尔时，文殊师利问庵提遮曰：“汝今知生死义耶？” 答曰：“以佛力故知。” 又问曰：“若知者生以何为义？” 答曰：“生以不生生为义。” 又问曰：“云何不生生为义耶？” 答曰：“若能明知地水火风四缘，毕竟未曾自得有所和合，而能随其所宜有所说者，以为生义。” 又问曰：“若知地水火风，毕竟不自得有所和合为生义者，即应无有生相，将何为义？” 答曰：“虽在生处而无生者，是为正生，故说有义。” 文殊又问曰：“死以何为义耶？” 答曰：“死以不死死为义。” 又问曰：“云何以不死死为死义耶？” 答曰：“若能明知地水火风毕竟不自得有所散，而能随其所宜，有所说者，是为死义。” 又问曰：“若知地水火风，毕竟不自得散者，即无死相，将何为义？” 答曰：“虽在死处其心不亡者，是为正死，故说有义 现代汉语译本： 力人（有力量的人）。 ‘唉，您这位大德之人，虽然跟随圣人学习了一些方便法门，却不了解根本的缘由，对我产生了颠倒的见解。’ 当时，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称）沉默不语，心想：‘这位女子是谁？她的辩才如此了得，我不如她。’ 佛陀知道舍利弗的心思，就告诉他：‘不要因为问答而产生疑虑和异样的想法。这位女子已经值遇过无量诸佛，她所说的是真正的法药，不要怀疑她。’ 当时，文殊师利（Mañjuśrī，象征智慧的菩萨）问庵提遮（Amotthacā，一位有智慧的女性）说：‘你现在了解生死的意义吗？’ 庵提遮回答说：‘依靠佛陀的力量，我了解。’ 文殊师利又问：‘如果了解，那么“生”以什么为意义？’ 庵提遮回答说：‘“生”以不生之生为意义。’ 文殊师利又问：‘怎样是不生之生为意义呢？’ 庵提遮回答说：‘如果能够清楚地知道地、水、火、风这四种元素，毕竟不能自己得到任何和合，而能够随着它们各自的适宜之处有所表达，就以此作为“生”的意义。’ 文殊师利又问：‘如果知道地、水、火、风，毕竟不能自己得到和合而作为“生”的意义，那么就应该没有生的表象，将什么作为意义呢？’ 庵提遮回答说：‘虽然处在生的状态，却没有真正的生，这就是真正的生，所以说有意义。’ 文殊师利又问：‘“死”以什么为意义呢？’ 庵提遮回答说：‘“死”以不死之死为意义。’ 文殊师利又问：‘怎样以不死之死作为死的意义呢？’ 庵提遮回答说：‘如果能够清楚地知道地、水、火、风毕竟不能自己得到离散，而能够随着它们各自的适宜之处有所表达，这就是“死”的意义。’ 文殊师利又问：‘如果知道地、水、火、风，毕竟不能自己得到离散，那么就没有死的表象，将什么作为意义呢？’ 庵提遮回答说：‘虽然处在死亡的状态，其心识却不消亡，这就是真正的死，所以说有意义。’
English
English version: Lì Rén (A person of strength). 'Alas, O great virtuous one, though you follow the sage and learn some expedient means, you do not understand the fundamental cause and condition, and you have a reversed view of me.' At that time, Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) remained silent, thinking to himself: 'Who is this woman? Her eloquence is so remarkable that I cannot match her.' The Buddha, knowing his thoughts, said to him: 'Do not let doubt and different thoughts arise from this questioning and answering. This woman has already encountered countless Buddhas. What she speaks is the true Dharma medicine; do not doubt her.' At that time, Mañjuśrī (the Bodhisattva symbolizing wisdom) asked Amotthacā (a wise woman): 'Do you now understand the meaning of birth and death?' Amotthacā replied: 'Through the power of the Buddha, I understand.' Mañjuśrī then asked: 'If you understand, what is the meaning of 'birth'?' Amotthacā replied: ''Birth' means birth through non-birth.' Mañjuśrī then asked: 'How is birth through non-birth the meaning?' Amotthacā replied: 'If one can clearly understand that the four elements of earth, water, fire, and wind ultimately cannot obtain any union by themselves, but can express something according to their respective suitability, this is taken as the meaning of 'birth'.' Mañjuśrī then asked: 'If one knows that earth, water, fire, and wind ultimately cannot obtain union by themselves as the meaning of 'birth', then there should be no appearance of birth. What is taken as the meaning?' Amotthacā replied: 'Although in the state of birth, there is no true birth. This is true birth, so it is said to have meaning.' Mañjuśrī then asked: 'What is the meaning of 'death'?' Amotthacā replied: ''Death' means death through non-death.' Mañjuśrī then asked: 'How is death through non-death the meaning of death?' Amotthacā replied: 'If one can clearly understand that earth, water, fire, and wind ultimately cannot obtain separation by themselves, but can express something according to their respective suitability, this is the meaning of 'death'.' Mañjuśrī then asked: 'If one knows that earth, water, fire, and wind ultimately cannot obtain separation by themselves, then there is no appearance of death. What is taken as the meaning?' Amotthacā replied: 'Although in the state of death, the consciousness does not perish. This is true death, so it is said to have meaning.' -------------------------------------------------------------------------------- 。” 文殊师利又问曰：“常以何为义？”
Chinese
答曰：“若能明知诸法毕竟生灭变易无定如幻相，而能随其所宜，有所说者，是为常义。” 又问：“若知诸法毕竟生灭无定如幻相者，即是无常义，云何将为常义耶？” 答曰：“诸法生而不自得生，灭而不自得灭，乃至变易亦复如是，以不自得故，说为常义。” 又问曰：“无常以何为义？” 答曰：“若知诸法毕竟不生不灭，随如是相，而能随其所宜有所说者，是为无常义。” 又问曰：“若知诸法毕竟不生不灭者，即是常义，云何说为无常义耶？” 答曰：“但以诸法自在变易无定相，不自得随，如是知者，故说有无常义耶！” 又问曰：“空以何为义？”答曰：“若能知诸法相，未曾自空，不坏今有，而能不空空、不有有者，故说有空义。” 又问曰：“若不空空、不有有者，即无有事，将何为空义耶？” 其女庵提遮，则以偈答曰： “呜呼！真大德， 不知真空义， 色无有自相， 岂非如空也？ 空若自有空， 则不能容色， 空不自空故， 众色从是生。” 尔时，文殊师利又问曰：“颇有明知生而不生相，为生所留者不？” 答曰：“有，虽自明 现代汉语译本 文殊师利（Manjushri，智慧的菩萨）又问：‘什么是“常”的含义？’ 答：‘如果能够清楚地知道一切诸法最终都是生灭变易、没有定相、如幻象一般，并且能够根据具体情况，有所说法，这就是“常”的含义。’ 又问：‘如果知道一切诸法最终都是生灭无定、如幻象一般，那就是无常的含义，为什么说它是“常”的含义呢？’ 答：‘诸法生起却不是自己能够生起，灭去也不是自己能够灭去，乃至变易也是如此，因为不是自己能够主宰，所以说是“常”的含义。’ 又问：‘什么是“无常”的含义？’ 答：‘如果知道一切诸法最终都是不生不灭，随顺这样的相状，并且能够根据具体情况有所说法，这就是“无常”的含义。’ 又问：‘如果知道一切诸法最终都是不生不灭，那就是“常”的含义，为什么说是“无常”的含义呢？’ 答：‘只是因为诸法自在变易、没有定相，不能自己主宰随顺，像这样理解，所以说有“无常”的含义。’ 又问：‘什么是“空”的含义？’ 答：‘如果能够知道诸法的相状，从来没有自己空，不破坏现在的存在，并且能够不以空为空，不以有为有，所以说有“空”的含义。’ 又问：‘如果不以空为空，不以有为有，那就什么都没有，怎么能说是“空”的含义呢？’ 这时，女庵提遮（the girl Amtica）用偈颂回答说： ‘呜呼！真大德， 不知真空义， 色无有自相， 岂非如空也？ 空若自有空， 则不能容色， 空不自空故， 众色从是生。’ 这时，文殊师利又问：‘有没有明明知道生而不生的相状，却被生所束缚的人呢？’ 答：‘有，虽然自己明白’
English
English version Manjushri (the Bodhisattva of wisdom) further asked: 'What is the meaning of 'permanence'?' The answer: 'If one can clearly know that all dharmas (phenomena) ultimately arise, cease, change, are without fixed form, and are like illusions, and can speak accordingly based on the specific situation, this is the meaning of 'permanence'.' He further asked: 'If one knows that all dharmas ultimately arise, cease, and are impermanent like illusions, that is the meaning of impermanence. Why do you say it is the meaning of 'permanence'?' The answer: 'Dharmas arise but cannot arise by themselves, cease but cannot cease by themselves, and even change is the same. Because they cannot be self-determined, it is said to be the meaning of 'permanence'.' He further asked: 'What is the meaning of 'impermanence'?' The answer: 'If one knows that all dharmas ultimately neither arise nor cease, and follows this appearance, and can speak accordingly based on the specific situation, this is the meaning of 'impermanence'.' He further asked: 'If one knows that all dharmas ultimately neither arise nor cease, that is the meaning of 'permanence'. Why do you say it is the meaning of 'impermanence'?' The answer: 'It is simply because dharmas are freely changing, without fixed form, and cannot be self-determined. Understanding it this way is why it is said to have the meaning of 'impermanence'.' He further asked: 'What is the meaning of 'emptiness'?' The answer: 'If one can know the characteristics of dharmas, that they have never been empty by themselves, do not destroy the present existence, and can not take emptiness as emptiness, and not take existence as existence, therefore it is said to have the meaning of 'emptiness'.' He further asked: 'If one does not take emptiness as emptiness, and does not take existence as existence, then there is nothing at all. How can it be said to be the meaning of 'emptiness'?' At this time, the girl Amtica (the girl Amtica) answered with a verse: 'Alas! True great virtue, does not know the meaning of true emptiness. Form has no self-nature, is it not like emptiness? If emptiness had its own emptiness, then it could not contain form. Because emptiness is not empty by itself, all forms arise from it.' At this time, Manjushri further asked: 'Are there those who clearly know the appearance of arising without arising, yet are bound by arising?' The answer: 'Yes, although they understand themselves.' -------------------------------------------------------------------------------- 见，其力未充，而为生所留者是也。”
Chinese
又问：“颇有无知不识生性，而毕竟不为生所留者不？” 答曰：“无！所以者何？若不见生性，虽因调伏少得安处，其不安之相常为对治。若能见生性者，虽在不安处，而吉相常为现前。若不如是知者，虽有种种胜辩谈说甚深典籍，而即是生灭心。说彼实相密要之言，如盲辩色，因他语故，说得青黄赤白黑，而不能自见色之正相；今不能见诸法者，亦复如是。但今为生，所生为死，所死者于其人，即无生死之义耶！若为常无常所系者，亦复如是。当知，大德！空者亦不自得空，故说有空义耶！” 尔时，佛告文殊师利：“如是，如是！如庵提遮所说，真实无异，日可令冷，月可令热，是庵提遮所说，不可移易。” 时舍利弗复问其女曰：“汝之智慧辩才若此，佛所称叹，我等声闻之所不及，云何不能离是女身色相？” 其女答曰：“我欲问大德，即随意答我。大德！今现是男不？” 舍利弗言：“我虽色是男，而心非男也。” 其女言：“大德！我亦如是，如大德所言，虽在女相，其心即非女也。” 舍利弗言：“汝今现为夫所拘执，何能如此？” 其女答曰：“大德！能自信己之所言不？” 舍利弗言：“ 又问：‘是否有人不了解、不认识生性，但最终不会被生死所束缚呢？’ 回答说：‘没有！为什么呢？如果不能见到生性，即使通过调伏稍微得到安宁，那不安的表象仍然需要不断对治。如果能够见到生性，即使身处不安之处，吉祥的景象也会常常显现。如果不能这样理解，即使有种种高超的辩才，谈论甚深的典籍，那也只是生灭心。说那些实相的秘密要义，就像盲人辨别颜色，因为听别人说，所以能说出青黄赤白黑，但不能自己见到颜色的真正面貌；现在不能见到诸法的人，也是这样。只是现在为了生，所生即为死，所死的人，对他来说，就没有生死的意义了吗！如果被常与无常所束缚，也是这样。应当知道，大德！空性也不能自己得到空性，所以才说有空性的意义啊！’ 当时，佛告诉文殊师利（Manjushri，菩萨名）说：‘是这样，是这样！正如庵提遮（Amti-ja，人名）所说，真实不虚，太阳可以变冷，月亮可以变热，但庵提遮所说的话，是不可改变的。’ 当时，舍利弗（Sariputra，佛陀十大弟子之一）又问那个女子说：‘你的智慧辩才如此，被佛所称赞，我们这些声闻（Sravaka，听闻佛陀教诲而证悟的弟子）都比不上，为什么不能脱离这女身色相呢？’ 那个女子回答说：‘我想问大德，请随意回答我。大德！你现在是男身吗？’ 舍利弗说：‘我虽然外表是男身，但内心并非男身。’ 那个女子说：‘大德！我也是这样，正如大德所说，虽然是女相，但内心并非女身。’ 舍利弗说：‘你现在被丈夫所拘束，怎么能这样说呢？’ 那个女子回答说：‘大德！您能相信自己所说的话吗？’ 舍利弗说：
English
Again, he asked: 'Is there anyone who does not know or recognize the nature of birth, yet ultimately is not bound by birth?' He replied: 'No! Why? If one does not see the nature of birth, even if one attains some peace through taming the mind, the appearance of unease constantly requires counteraction. If one can see the nature of birth, even in a place of unease, auspicious signs will always appear. If one does not understand in this way, even with various superior eloquence and discussions of profound scriptures, it is still the mind of arising and ceasing. Speaking of the secret essentials of suchness is like a blind person distinguishing colors; because they hear others speak, they can say blue, yellow, red, white, and black, but they cannot see the true appearance of colors themselves. Those who cannot see all dharmas now are also like this. It is just that now, for the sake of birth, what is born is death, and for the one who dies, is there no meaning of birth and death! If one is bound by permanence and impermanence, it is also like this. Know, great virtue, that emptiness also cannot attain emptiness by itself, therefore it is said that there is a meaning of emptiness!' At that time, the Buddha told Manjushri (Manjushri, name of a Bodhisattva): 'It is so, it is so! Just as Amti-ja (Amti-ja, name of a person) said, it is true and without difference. The sun can be made cold, and the moon can be made hot, but what Amti-ja said cannot be changed.' At that time, Sariputra (Sariputra, one of the ten great disciples of the Buddha) again asked the woman: 'Your wisdom and eloquence are such that you are praised by the Buddha, and we Sravakas (Sravaka, disciples who attain enlightenment by hearing the Buddha's teachings) cannot compare. Why can't you be free from this female form and appearance?' The woman replied: 'I want to ask you, great virtue, please answer me as you wish. Great virtue, are you currently a male?' Sariputra said: 'Although my appearance is male, my mind is not male.' The woman said: 'Great virtue! I am also like that. Just as you said, although I am in a female form, my mind is not female.' Sariputra said: 'You are now bound by your husband, how can you say this?' The woman replied: 'Great virtue! Can you believe what you yourself say?' Sariputra said: -------------------------------------------------------------------------------- 我之自言，云何不自信？”