Chinese
时天王佛，以兴定意三昧正受。这定意已，应时于彼三千大千世界，诸天、龙、神及世间人，诸菩萨众三昧正受者，及与彼女，皆从定起。这从坐起，十方寻时六反震动，咸皆踊上住虚空中。当尔之时，无数百千诸天来会。女住虚空，佥雨青莲红黄白莲华供养如来。 于时，文殊问离意女：“至未曾有寂然之行，所得三昧不可及逮。” 其女报曰：“文殊！且止！勿怀妄想，寂三昧定永无逮得。所以者何？诸佛世尊所修道慧无所得也，其有得者则有所失，诸法澹泊默然寂静，其寂静者无所复寂，又其寂静亦不三昧，无有正受亦不兴起。” 文殊答曰：“诚如女辞，女之永定甚为殊特，设无微妙不逮三昧则有所得，兴发旷大无极音声而不起耶！” 女又问曰：“其法界者，宁有三昧复兴起耶！” 文殊答曰：“不也。” 女又问曰：“其不三昧可令起耶！宁有色像比类貌耶？” 文殊报曰：“设无形像比类貌者，谁三昧乎？” 其女答曰：“诸法本净为三昧也，不复定意亦无所兴，是故诸法悉如呼响。譬如诸天及世间人若干种乐，宁能演出各妙音不？” 曰：“如姊言。”又问：“其虚空界岂有此念？念是妓乐畅若干种悲和音耶？” 现代汉语译本： ‘请讲述其大意。’ 当时的天王佛（Tianwang Buddha），以兴定意三昧（Xingdingyi Samadhi）进入正受。进入此定后，随即在彼三千大千世界（Three Thousand Great Thousand Worlds），诸天（Devas）、龙（Nagas）、神（Devas）以及世间之人，以及诸菩萨众（Bodhisattvas）中进入三昧正受者，以及那位离意女（Liyi Woman），都从定中起身。他们从座位起身时，十方世界同时发生六种震动，全都踊跃升上，停留在虚空中。在那时，无数百千诸天前来集会。离意女停留在虚空中，共同降下青莲（blue lotus）、红黄白莲华（red, yellow and white lotuses）供养如来（Tathagata）。 当时，文殊（Manjusri）问离意女：‘达到了前所未有的寂然之行，所证得的三昧是不可及的。’ 那位女子回答说：‘文殊！请停止！不要怀有妄想，寂三昧定（Silent Samadhi）永远无法证得。这是为什么呢？诸佛世尊（Buddhas）所修的道慧（wisdom of the path）是无所得的，如果有所得，那就有所失。诸法（Dharmas）淡泊、默然、寂静，其寂静是无所再寂静的，而且其寂静也不是三昧，没有正受，也没有兴起。’ 文殊回答说：‘诚如你所说，你的永定（eternal samadhi）非常殊胜特别，假设没有微妙而不及的三昧，那就有所得，兴发旷大无极的音声而不生起吗！’ 女子又问：‘那法界（Dharmadhatu）中，难道有三昧会兴起吗！’ 文殊回答说：‘没有。’ 女子又问：‘那不三昧（non-samadhi）可以令其生起吗！难道有色像可以比类描绘吗？’ 文殊回答说：‘如果没有形像可以比类描绘，那么谁在三昧中呢？’ 那位女子回答说：‘诸法（Dharmas）本性清净就是三昧，不再需要定意，也没有什么兴起，所以诸法都像呼唤的回响。譬如诸天（Devas）以及世间之人演奏各种乐器，难道能演出各自美妙的声音吗？’ 文殊回答：‘如你所说。’又问：‘那虚空界（space realm）难道有这样的念头？念着这些妓乐畅奏各种悲伤和谐的声音吗？’
English
English version: ‘Please explain the main idea.’ At that time, Tianwang Buddha (Heavenly King Buddha), was in the state of perfect absorption through the Xingdingyi Samadhi (Samadhi of Arousing Fixed Intention). Upon entering this samadhi, immediately in that Three Thousand Great Thousand Worlds, the Devas (gods), Nagas (dragons), and spirits, as well as the people of the world, and those Bodhisattvas who were in samadhi, and that Liyi Woman (Woman Separated from Intention), all arose from their samadhi. As they rose from their seats, the ten directions simultaneously shook in six ways, and they all leaped up and remained in the empty space. At that time, countless hundreds of thousands of devas came to assemble. The woman remained in the empty space, and together they rained down blue lotuses, red, yellow, and white lotuses to offer to the Tathagata (Thus Come One). At that time, Manjusri (Bodhisattva of Wisdom) asked the Liyi Woman: ‘Having attained the unprecedented practice of stillness, the samadhi you have attained is unattainable.’ That woman replied: ‘Manjusri! Please stop! Do not harbor deluded thoughts, the Silent Samadhi can never be attained. Why is that? The wisdom of the path cultivated by all Buddhas is without attainment; if there is attainment, then there is loss. All dharmas (phenomena) are indifferent, silent, and still; their stillness is without further stillness, and that stillness is not samadhi, there is no perfect absorption, nor is there arising.’ Manjusri replied: ‘Indeed, as you say, your eternal samadhi is exceedingly special and unique. If there were no subtle and unattainable samadhi, then there would be something to be attained, and would a vast and limitless sound arise without arising?’ The woman then asked: ‘In the Dharmadhatu (Realm of Dharma), is there a samadhi that arises?’ Manjusri replied: ‘No.’ The woman then asked: ‘Can non-samadhi be made to arise? Is there a form or image that can be compared or depicted?’ Manjusri replied: ‘If there is no form or image that can be compared or depicted, then who is in samadhi?’ That woman replied: ‘The inherent purity of all dharmas is samadhi; there is no further need for fixed intention, nor is there anything that arises. Therefore, all dharmas are like the echo of a call. For example, when devas and people of the world play various musical instruments, can they each produce their own wonderful sounds?’ Manjusri replied: ‘As you say.’ He then asked: ‘Does the space realm have such a thought? Thinking of these musical performances playing various sorrowful and harmonious sounds?’ -------------------------------------------------------------------------------- 答曰：“不也。是故，文殊！一切诸法等如虚空，谁闻彼音？若有耳识乃得闻声。” 文殊问曰：“女无耳耶？何不闻乎？”女默无言。文殊复问，如是至三，女默不报。 女又答曰：“不为不闻。” 又问：“何故默然？” 其女答曰：“常无所得。” 离意女子复问文殊：“犹如，文殊！大乱风起而普流布入大树里，无能见者为何像类，风无想念树无所思，风不念：‘是我入大树而动摇之。’树亦不念：‘风入我体。’菩萨如是，恒常奉行摩诃般若波罗蜜慧，悉除诸想，不自念言：‘我三昧定。’亦复不念：‘从三昧起。’所以者何？一切诸法悉本净故。” 文殊师利曰：“姊！宜当从虚空来下，住如来前乃说此事。” 其女答曰：“我立己行，不用他行。” 文殊又问：“何谓己行？” 其女答曰：“一切众生皆因虚空。所以者何？众生之类，悉依虚空周旋往来，众生居业衣被饮食，诸所兴造不离虚空。是故众生，自然游空，一切诸法，虚空见印。” 时女即从虚空来下，退在一面莲华上坐，不礼如来，亦不占谢。 文殊师利问：“于离意女甚憍慢不怀恭恪，不礼如来默然坐乎？” 其女答曰：“审如来言实无恭恪。所以者何？ { "translations": [ "现代汉语译本：", "回答说：‘不是的。所以，文殊（Manjusri，菩萨名）！一切诸法平等如同虚空，谁能听到那声音呢？如果具有耳识才能听到声音。’", "", "文殊（Manjusri）问道：‘你没有耳朵吗？为什么听不到呢？’女子沉默不语。文殊（Manjusri）再次询问，如此三次，女子都沉默不回答。", "", "女子又回答说：‘不是因为听不到。’", "", "又问：‘为什么沉默不语？’", "", "那女子回答说：‘常常一无所得。’", "", "离意女子又问文殊（Manjusri）：‘比如，文殊（Manjusri）！大风猛烈刮起，普遍吹入大树之中，没有人能看见它的形状，风没有思想，树也没有思虑，风不会想：‘是我进入大树并摇动它。’树也不会想：‘风进入我的身体。’菩萨也是这样，恒常奉行摩诃般若波罗蜜（Mahaprajnaparamita，伟大的智慧到彼岸），完全去除各种妄想，不自己想：‘我入定了。’也不想：‘我从禅定中出来。’为什么呢？因为一切诸法本来就是清净的。’", "", "文殊师利（Manjusri）说：‘姊姊！应该从虚空下来，在如来（Tathagata，佛的称号）面前再说这些话。’", "", "那女子回答说：‘我立足于自己的修行，不用别人的修行。’", "", "文殊（Manjusri）又问：‘什么叫做自己的修行？’", "", "那女子回答说：‘一切众生都依赖虚空。为什么呢？众生这类生命，都依靠虚空周旋往来，众生的居住、衣物、饮食，各种兴造都不离开虚空。所以众生自然地在虚空中游动，一切诸法都以虚空为印记。’", "", "当时，女子就从虚空下来，退到一边，坐在莲花上，不向如来（Tathagata）顶礼，也不道歉。", "", "文殊师利（Manjusri）问：‘你对离意女非常傲慢，不怀恭敬之心，不向如来（Tathagata）顶礼，默默地坐着吗？’", "", "那女子回答说：‘确实如如来（Tathagata）所说，我确实没有恭敬之心。为什么呢？’" ], "english_translations": [ "English version:", "She answered, 'No. Therefore, Manjusri (Manjusri, name of a Bodhisattva)! All dharmas are equal like the void; who hears that sound? Only with ear-consciousness can one hear a sound.'", "", "Manjusri (Manjusri) asked, 'Do you not have ears? Why do you not hear?' The woman remained silent. Manjusri (Manjusri) asked again, and so it went on for three times, but the woman did not reply.", "", "The woman then answered, 'It is not because I do not hear.'", "", "He asked again, 'Why are you silent?'", "", "The woman answered, 'There is always nothing to be obtained.'", "", "The woman named 'Free from Intentions' further asked Manjusri (Manjusri), 'For example, Manjusri (Manjusri)! When a great storm arises and spreads everywhere into the great trees, no one can see its form. The wind has no thought, and the trees have no consideration. The wind does not think, \'It is I who enter the great trees and shake them.\' Nor do the trees think, \'The wind enters my body.\' Bodhisattvas are like this, constantly practicing the Maha Prajnaparamita (Mahaprajnaparamita, the great perfection of wisdom), completely eliminating all thoughts, not thinking to themselves, \'I am in samadhi.\' Nor do they think, \'I am emerging from samadhi.\' Why is this? Because all dharmas are fundamentally pure.'", "", "Manjusri (Manjusri) said, 'Sister! You should come down from the void and speak of these matters before the Tathagata (Tathagata, title of the Buddha).'", "", "The woman answered, 'I stand on my own practice, not on the practice of others.'", "", "Manjusri (Manjusri) then asked, 'What is meant by one's own practice?'", "", "The woman answered, 'All beings depend on the void. Why is this? Beings of all kinds rely on the void to move around, and their dwellings, clothing, food, and all their creations do not depart from the void. Therefore, beings naturally roam in the void, and all dharmas have the seal of the void.'", "", "At that time, the woman came down from the void, retreated to one side, and sat on a lotus flower, without bowing to the Tathagata (Tathagata) or offering apologies.", "", "Manjusri (Manjusri) asked, 'Are you, as the woman free from intentions, so arrogant, without reverence, not bowing to the Tathagata (Tathagata), and sitting in silence?'", "", "The woman answered, 'Indeed, as the Tathagata (Tathagata) says, I truly have no reverence. Why is this?'" ] } --------------------------------------------------------------------------------
Chinese
不有所作亦不无作。于意云何？其本无者宁可礼乎？” 答曰：“不也。” 其女报曰：“以是之故，佛不可礼。所以者何？计于本无及如来尊，无有二也，当等观之。” 又问文殊：“见如来乎？” 文殊答曰：“等观之耳。” 又问：“以何等观？” 文殊答曰：“无本等故，以是等观；以无形像，是故等观。吾之正观，平等如是。” 其女又问：“如是等观为见何等？” 答曰：“如是观者为无所见。” 女又问：“为以肉眼无所见乎？” 答曰：“不以肉眼，亦不天眼。所以者何？眼无所生亦无所起，犹如幻化，不有不无，亦不当说有无之行。” 文殊师利问其女曰：“于今何故不转女身？” 其女答曰：“文殊且止！勿怀妄想，仁有意观，达诸法者有男女乎？” 答曰：“无也。” 又问：“计于色者有男女乎？” 答曰：“无也。” “痛想行识有男女乎？”答曰：“无也。” “地水火风有男女乎？”答曰：“无也。” “虚空旷然无有边际，不见处所，有男女乎？” 答曰：“无也。” 又问文殊：“所说文字本末有处所，得男女乎？” 答曰：“无也。” 现代汉语译本： ‘不执着于任何作为，也不执着于没有任何作为。’你认为如何？对于原本不存在的事物，难道可以礼敬吗？” 回答说：‘不可以。’ 那位女子回应说：‘因为这个缘故，佛（Buddha）是不可礼敬的。为什么呢？执着于原本不存在的事物，和执着于如来（Tathagata），没有两样，应当平等地看待它们。’ 又问文殊（Manjusri）：‘见到如来（Tathagata）了吗？’ 文殊（Manjusri）回答说：‘平等地看待罢了。’ 又问：‘用什么方式平等地看待？’ 文殊（Manjusri）回答说：‘因为没有本初的自性，所以用这种方式平等地看待；因为没有具体的形象，所以平等地看待。我的正确观察，就是这样平等。’ 那位女子又问：‘这样平等地看待，能见到什么？’ 回答说：‘这样观察的人，是无所见的。’ 女子又问：‘是用肉眼什么都见不到吗？’ 回答说：‘不是用肉眼，也不是用天眼。为什么呢？眼睛没有产生，也没有起始，犹如幻化，不能说是有，也不能说是没有，也不应当说有或没有的行相。’ 文殊师利（Manjusri）问那位女子说：‘如今为什么不转变为男身？’ 那位女子回答说：‘文殊（Manjusri）请停止！不要怀有虚妄的念头，您如果有意观察，通达诸法的人会有男女之分吗？’ 回答说：‘没有。’ 又问：‘执着于色（form）会有男女之分吗？’ 回答说：‘没有。’ ‘对于受（feeling）、想（perception）、行（mental formations）、识（consciousness）会有男女之分吗？’回答说：‘没有。’ ‘地（earth）、水（water）、火（fire）、风（wind）会有男女之分吗？’回答说：‘没有。’ ‘虚空（space）旷远空虚，没有边际，看不到处所，会有男女之分吗？’ 回答说：‘没有。’ 又问文殊（Manjusri）：‘所说的文字，从头到尾都有处所，能得到男女之分吗？’ 回答说：‘没有。’
English
English version: 'Not adhering to any action, nor adhering to non-action. What do you think? Can something that originally does not exist be venerated?' The answer was: 'No.' The woman replied: 'For this reason, the Buddha (Buddha) is not to be venerated. Why? Adhering to something that originally does not exist is no different from adhering to the Tathagata (Tathagata); they should be viewed equally.' Again, she asked Manjusri (Manjusri): 'Have you seen the Tathagata (Tathagata)?' Manjusri (Manjusri) replied: 'Just viewing them equally.' Again, she asked: 'In what way do you view them equally?' Manjusri (Manjusri) replied: 'Because there is no original nature, I view them equally in this way; because there is no concrete form, I view them equally. My correct observation is equal in this way.' The woman then asked: 'What is seen by viewing them equally in this way?' The answer was: 'One who observes in this way sees nothing.' The woman asked: 'Is it that nothing is seen with the physical eye?' The answer was: 'Not with the physical eye, nor with the divine eye. Why? The eye has no arising and no beginning, like an illusion, it cannot be said to exist, nor can it be said not to exist, nor should one speak of the characteristics of existence or non-existence.' Manjusri (Manjusri) asked the woman: 'Why do you not transform from a female body now?' The woman replied: 'Manjusri (Manjusri), please stop! Do not harbor deluded thoughts. If you intentionally observe, do those who understand all dharmas have male or female distinctions?' The answer was: 'No.' Again, she asked: 'Does clinging to form (rupa) have male or female distinctions?' The answer was: 'No.' 'Do feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) have male or female distinctions?' The answer was: 'No.' 'Do earth (prthivi), water (ap), fire (tejas), and wind (vayu) have male or female distinctions?' The answer was: 'No.' 'Is empty space (akasa), vast and boundless, with no place to be seen, having male or female distinctions?' The answer was: 'No.' Again, she asked Manjusri (Manjusri): 'Do the words spoken, from beginning to end, having a place, obtain male or female distinctions?' The answer was: 'No.' --------------------------------------------------------------------------------