Chinese
其女答曰：“若自信者，大德！前言说我色是男而心非男者，即心与色有所二用也。若大德自信此言者，于我所不生有夫之恶见。大德自男，故生我女相，以我女色故，坏大德心也；而自男见彼女者，则不能于法生实信也。” 舍利弗言：“我于汝所，不敢生于恶见。” 其女答曰：“但以对世尊故，不敢是实言也。若实不生恶见者，云何说我言：‘汝今现为夫所拘执耶？’是言从何而来？” 舍利弗言：“我以久离习故，有此之言非实心也。” 其女问曰：“大德！我今问者随意答我，大德既言久离男女相者，大德！色久离？心久离？”时舍利弗，默然不答。 尔时，庵提遮以偈颂曰： “若心得久离， 毕竟不生见， 谁为作女人， 于色起不净？ 若论色久离， 法本不自有， 毕竟不曾污， 将何为作恶？ 呜呼今大德， 徒学不能知， 自男生我女， 岂非妄想非。 悔过于大众， 于法勿生疑， 我上所言说， 是佛神力持。” 时庵提遮说是偈已，其比丘、比丘尼、优婆塞、优婆夷、天及人一千余人，得阿耨多罗三藐三菩提心。有五千众，于中得无生法忍者、得法眼者、又得心解脱者，其无 现代汉语译本： 我说的话，为什么不能相信自己呢？' 那个女子回答说：'如果相信自己，大德（指舍利弗）！之前说我的外表是男身而内心不是男人的话，那就是心和色有所区分了。如果大德相信自己说的话，就不会对我产生有丈夫这种邪恶的看法。大德自认为是男人，所以才看到我的女相，因为我的女色，扰乱了大德的心；而自认为是男人去看待女人，就不能对佛法产生真实的信心。' 舍利弗（Sariputra）说：'我对你，不敢产生邪恶的看法。' 那个女子回答说：'只是因为面对世尊（指佛陀），才不敢说实话吧。如果真的没有产生邪恶的看法，为什么说我‘你现在被丈夫所束缚’呢？这话是从哪里来的？' 舍利弗（Sariputra）说：'因为我很久没有接触这些事了，所以说了这些话，不是真心话。' 那个女子问道：'大德（指舍利弗）！我现在问的问题请随意回答我，大德既然说很久没有接触男女之相了，大德！是色很久没有接触？还是心很久没有接触？'当时，舍利弗（Sariputra）沉默不语，没有回答。 这时，庵提遮（Amrataca）用偈颂说： '如果心能很久远离（男女之相）， 最终就不会产生（分别）见解， 是谁把你看作女人， 而对你的色身产生不净之想？ 如果说色身能很久远离（男女之相）， 法性本来就不属于自己， 最终不曾被污染， 又将什么看作是罪恶呢？ 唉，现在的大德， 只是徒劳学习而不能理解， 自认为是男人而看到我的女相， 难道不是虚妄的想象吗？ 在大家面前忏悔过错， 不要对佛法产生怀疑， 我上面所说的话， 是佛陀的神力加持。' 当时，庵提遮（Amrataca）说完这首偈颂后，那些比丘（bhiksu）、比丘尼（bhiksuni）、优婆塞（upasaka）、优婆夷（upasika）、天人和一千多人，得到了阿耨多罗三藐三菩提心（anuttara-samyak-sambodhi-citta，无上正等正觉之心）。有五千人，在其中得到了无生法忍（anutpattika-dharma-ksanti，对诸法不生不灭的深刻理解）、得到法眼（dharma-caksu，对佛法的正确认识）、又得到心解脱（citta-vimutti，从烦恼中解脱），他们没有
English
English version: 'Why should I not trust my own words?' The woman replied, 'If you trust yourself, Great Virtue (referring to Sariputra)! If you previously said that my appearance is male but my mind is not male, then the mind and form are being used in two different ways. If Great Virtue believes his own words, he will not have the evil view of me having a husband. Great Virtue considers himself a man, so he sees my female form; because of my female form, it disturbs Great Virtue's mind; and if one considers himself a man and looks at a woman, then he cannot have true faith in the Dharma.' Sariputra said, 'I dare not have evil views towards you.' The woman replied, 'It's only because you are facing the World Honored One (referring to the Buddha) that you dare not tell the truth. If you really don't have evil views, why did you say that 'you are now bound by a husband'? Where did these words come from?' Sariputra said, 'Because I have been away from these things for a long time, I said these words, but they are not from my true heart.' The woman asked, 'Great Virtue! Please answer my questions as you wish. Since Great Virtue said that he has been away from the characteristics of male and female for a long time, Great Virtue! Has the form been away for a long time? Or has the mind been away for a long time?' At that time, Sariputra was silent and did not answer. At that time, Amrataca spoke in verse: 'If the mind can be away (from the characteristics of male and female) for a long time, Ultimately, it will not generate (discriminating) views, Who sees you as a woman, And generates impure thoughts about your form? If it is said that the form can be away (from the characteristics of male and female) for a long time, The nature of Dharma does not originally belong to oneself, Ultimately, it has never been defiled, What can be regarded as evil? Alas, now the Great Virtue, Only learns in vain and cannot understand, Considers himself a man and sees my female form, Isn't it a false imagination? Repent of your mistakes before the assembly, Do not have doubts about the Dharma, The words I have spoken above, Are supported by the divine power of the Buddha.' At that time, after Amrataca spoke this verse, those bhiksus (monks), bhiksunis (nuns), upasakas (male lay devotees), upasikas (female lay devotees), devas (gods) and humans, more than a thousand people, obtained the anuttara-samyak-sambodhi-citta (the mind of unsurpassed, complete, perfect enlightenment). Five thousand people, among them, obtained the anutpattika-dharma-ksanti (the patient acceptance of the non-arising of all dharmas), obtained the dharma-caksu (the eye of Dharma), and also obtained citta-vimutti (liberation of the mind), they did not --------------------------------------------------------------------------------
Chinese
量声闻众，而于佛法自生惭耻者无量。 尔时，佛告舍利弗：“是女人非是凡也，已值无量诸佛，常能说如是师子吼了义经，利益无量众生。我亦自与是女人同事无量诸佛已，是女人不久当成正觉，是诸众中，于是女人所说法要，即能生实信者，皆已久闻是女人所说法故，今则能生正信，是故应当谛受是师子吼了义经勿疑。” 佛告阿难言：“汝当受持此长者女庵提遮以师子吼了义问答经章句次第，付嘱于汝，汝当谛受。” 阿难白佛言：“唯然，世尊！今悉受已。” 尔时，大众闻女庵提遮说法已，心大欢喜，踊悦无量，各自如说修行。 佛说长者女庵提遮师子吼了义经 现代汉语译本：衡量声闻众（Śrāvaka，听闻佛陀教诲而证悟的弟子），而对于佛法自身产生惭愧羞耻之心的，数量是无法衡量的。 这时，佛陀告诉舍利弗（Śāriputra，智慧第一的佛陀弟子）: '这位女子并非凡人，她已经值遇过无量诸佛，常常能够宣说像这样如狮子吼般了义的经典，利益无量众生。我也曾经与这位女子一同在无量诸佛处共事过。这位女子不久将成就正觉（saṃbodhi，圆满的觉悟），这些大众之中，对于这位女子所说的法要，能够立刻生起真实信心的人，都是因为很久以前就听闻过这位女子所说的法，所以现在才能生起正信。因此，你们应当仔细领受这部《师子吼了义经》，不要疑惑。' 佛陀告诉阿难（Ānanda，佛陀的侍者，以记忆力强著称）说：'你应该受持这位长者女庵提遮（Āmradantikā，经中女子的名字）以狮子吼了义方式问答的经文章节次第，交付嘱托给你，你应当仔细领受。' 阿难禀告佛陀说：'是的，世尊！我现在全部都领受了。' 当时，大众听闻长者女庵提遮说法后，内心非常欢喜，踊跃喜悦，无法衡量，各自按照所说的去修行。 佛说《长者女庵提遮师子吼了义经》
English
English version: Measuring the Śrāvakas (Disciples who attain enlightenment by hearing the Buddha's teachings), those who feel shame and remorse towards the Buddha's teachings are immeasurable. At that time, the Buddha said to Śāriputra (The Buddha's disciple known for his wisdom): 'This woman is no ordinary being. She has already encountered countless Buddhas and is always able to expound such definitive teachings like the Lion's Roar, benefiting immeasurable sentient beings. I have also worked together with this woman at the side of countless Buddhas. This woman will soon attain perfect enlightenment (saṃbodhi). Among this assembly, those who can immediately generate genuine faith in the Dharma teachings spoken by this woman are all because they have heard the Dharma spoken by this woman for a long time, and therefore they can now generate right faith. Therefore, you should carefully receive this 'Lion's Roar Definitive Teaching Sutra' without doubt.' The Buddha said to Ānanda (The Buddha's attendant, known for his memory): 'You should uphold this laywoman Āmradantikā's (The name of the woman in the sutra) question and answer sutra chapters and sequences in the manner of the Lion's Roar Definitive Teaching, entrusted to you, you should carefully receive it.' Ānanda said to the Buddha: 'Yes, World Honored One! I have now received it all.' At that time, after the assembly heard the laywoman Āmradantikā's teachings, their hearts were filled with great joy, leaping with immeasurable delight, and each practiced according to what was said. The Buddha Speaks the Sutra of the Laywoman Āmradantikā's Lion's Roar Definitive Teaching --------------------------------------------------------------------------------