Chinese
其女报曰：“向者何故而发此言：‘于今何故不转女身？’假使我已自得女处见于男女，则舍女像当受男形？我不得女不见男子，何因舍女成男子形？计于诸法无合无散，无本本际，空静虚空无合无散，一切诸法悉如虚空，当以何因转于女像成男子乎？所以者何？是为如来之所颁宣第一法教。” 又问女曰：“眼无男女，耳鼻口身意亦无男女，假使诸法无男女者，无合无散则无男女。” 文殊师利又问女曰：“汝发道意为几何乎？” 其女答曰：“如幻师化，神识所存。吾发道意远近亦然。所以者何？一切诸法悉如幻化。向者文殊发此问言：‘女发道意为几何乎？’如是所悟非问之理。所以者何？无所生者不可令生，亦不可恕心之处所，其无处所，彼无所生亦无所灭。” 文殊又问：“设以此者，所遵何所应顺智慧？” 其女答曰：“无闻无言是应智慧。” 又复问曰：“何谓应顺？” 其女答曰：“其无所生则为应顺。” 又复问女：“得法忍来为几何乎？” 答曰：“无也。” 又问：“女为逮得无所从生法忍乎？” 答曰：“不也。” 又问：“何故？” 答曰：“其无所生则无所得，以是之故不得法忍，亦不逮成无 现代汉语译本： 那女子回答说：‘先前是什么缘故问我：‘如今为什么不转为男身？’假使我已经从女性的角度看到了男女之间的差别，那么我才应该舍弃女身而接受男身。我没有从女性的角度看到男女之间的差别，又怎么能舍弃女身而变成男身呢？考虑到一切诸法都是无合无散的，没有根本的边际，空寂虚空，无合无散，一切诸法都如同虚空一样，应当用什么原因来转变女身成为男身呢？这是什么缘故呢？这是如来所宣说的第一法教。’ 文殊师利菩萨又问那女子说：‘眼、耳、鼻、口、身、意都没有男女之分，假使一切诸法都没有男女之分，无合无散，那么就没有男女之别。’ 文殊师利菩萨又问那女子说：‘你发菩提心有多久了？’ 那女子回答说：‘如同幻术师所变现的幻象，神识所存在的地方。我发菩提心的远近也是这样。这是什么缘故呢？一切诸法都如同幻化一样。先前文殊菩萨问我：‘你发菩提心有多久了？’这样的领悟并非提问的真意。这是什么缘故呢？没有生起的事物是无法让它生起的，也没有可以宽恕心思的地方，既然没有处所，那么就没有生起也没有灭亡。’ 文殊菩萨又问：‘如果像你所说的那样，那么你所遵循的应当顺应什么样的智慧呢？’ 那女子回答说：‘无闻无言就是应当顺应的智慧。’ 文殊菩萨又问：‘什么叫做应顺呢？’ 那女子回答说：‘没有生起就是应顺。’ 文殊菩萨又问那女子：‘你得到法忍有多久了？’ 那女子回答说：‘没有。’ 文殊菩萨又问：‘你是否证得了无所从生的法忍呢？’ 那女子回答说：‘没有。’ 文殊菩萨又问：‘为什么呢？’ 那女子回答说：‘因为没有生起，所以没有所得，因为这个缘故，我没有得到法忍，也没有证得无……’
English
English version: The girl replied, 'What was the reason for asking me earlier: 'Why don't you transform into a male body now?' If I had already perceived the difference between male and female from a female perspective, then I should abandon the female form and accept the male form. Since I have not perceived the difference between male and female from a female perspective, how can I abandon the female form and become a male form? Considering that all dharmas are without combination or dispersion, without a fundamental boundary, empty and still like space, without combination or dispersion, and all dharmas are like empty space, what reason should there be to transform the female form into a male form? What is the reason for this? This is the first Dharma teaching proclaimed by the Tathagata (如来, one of the titles of a Buddha, meaning 'the one who has thus come').' Manjushri (文殊师利, Bodhisattva of Wisdom) then asked the girl, 'The eye, ear, nose, mouth, body, and mind have no male or female distinctions. If all dharmas have no male or female distinctions, without combination or dispersion, then there is no distinction between male and female.' Manjushri (文殊师利, Bodhisattva of Wisdom) then asked the girl, 'How long have you aspired to enlightenment (道意, Bodhicitta)?' The girl replied, 'Like the illusions created by a magician, where consciousness resides. The distance of my aspiration to enlightenment is also like that. What is the reason for this? All dharmas are like illusions. Earlier, Manjushri (文殊, Bodhisattva of Wisdom) asked me: 'How long have you aspired to enlightenment?' Such an understanding is not the true meaning of the question. What is the reason for this? That which is unproduced cannot be made to be produced, nor is there a place for forgiving thoughts. Since there is no place, there is neither birth nor death.' Manjushri (文殊, Bodhisattva of Wisdom) then asked, 'If that is the case, what wisdom should you follow and accord with?' The girl replied, 'Non-hearing and non-speaking is the wisdom to accord with.' He further asked, 'What is meant by according with?' The girl replied, 'That which is unproduced is according with.' He further asked the girl, 'How long have you attained Dharma-kshanti (法忍, acceptance of the truth of Dharma)?' She replied, 'None.' He then asked, 'Have you attained the Dharma-kshanti (法忍, acceptance of the truth of Dharma) of non-origination?' She replied, 'No.' He then asked, 'Why?' She replied, 'Because there is no origination, there is nothing to be attained. For this reason, I have not attained Dharma-kshanti (法忍, acceptance of the truth of Dharma), nor have I achieved non-...' -------------------------------------------------------------------------------- 所从生法忍。”
Chinese
文殊又问：“女睹何义被弘誓铠、发道心乎？” 其女答曰：“一切众生无灭度故，是故菩萨发于道心，修弘誓铠。” 又问：“何故？” 答曰：“一切众生及与诸法极灭度故。云何？文殊！诸过去佛平等正觉，不度众生，当来现在亦无所度。所以者何？一切众生从虚无出。” 文殊又问：“佛以何因兴现世间乎？” 答曰：“欲使无造无所作故，故兴于世。所以者何？遵修斯者无作不作。” 文殊又问：“何故出家受具足戒为比丘乎？” 其女答曰：“欲得具足五逆业故。” 又问：“谁当信汝如是言辞？” 答曰：“其不生令无所起无所怀者，乃信此耳。” 又问：“以何信乐？” 答曰：“以无所说谓之信乐。” 又问：“其不乐脱，有何结碍？” 答曰：“其不乐脱，脱为结碍。” 文殊答曰：“至未曾有难及难及，所演辩才而无挂碍。” 其女答曰：“且止！文殊！勿造反行。今处诸碍闇蔽众前，何因咨嗟无碍之义？” 又问：“无说乎？” 答曰：“无说，是故我身无挂碍说。” 又问：“虚空迥然有辩才乎？”文殊又问：“所言辩才为何谓乎？” 现代汉语译本 ‘从何处产生这种对法的忍耐？’ 文殊菩萨又问：‘你领悟了什么道理，而披上弘誓铠甲，发起菩提心呢？’ 那位女子回答说：‘因为一切众生都没有被度尽，所以菩萨才发起菩提心，修习弘大的誓愿铠甲。’ 文殊菩萨又问：‘为什么这样说呢？’ 女子回答说：‘因为一切众生以及一切诸法，最终都是寂灭的。为什么呢？文殊菩萨！过去的诸佛平等正觉，没有度化众生，未来的佛和现在的佛也没有度化众生。这是什么原因呢？因为一切众生都是从虚无中产生的。’ 文殊菩萨又问：‘佛陀因为什么原因出现在世间呢？’ 女子回答说：‘为了使众生不造作，无所作为，所以才出现在世间。这是什么原因呢？因为遵循修行这种道理的人，无作也无不作。’ 文殊菩萨又问：‘为什么出家受具足戒成为比丘呢？’ 女子回答说：‘为了能够具足五逆的业。’ 文殊菩萨又问：‘谁会相信你这样的话呢？’ 女子回答说：‘那些不生起任何念头，没有任何执着和牵挂的人，才会相信这些话。’ 文殊菩萨又问：‘凭借什么信乐呢？’ 女子回答说：‘以无所说是信乐。’ 文殊菩萨又问：‘那些不乐于解脱的人，有什么样的束缚和障碍呢？’ 女子回答说：‘对于那些不乐于解脱的人来说，解脱本身就是一种束缚和障碍。’ 文殊菩萨回答说：‘真是前所未有，难以企及！你所演说的辩才，没有任何阻碍。’ 女子回答说：‘请停止吧，文殊菩萨！不要造作颠倒的行为。现在身处各种障碍和黑暗的遮蔽之中，面对大众，为什么要赞叹无碍的意义呢？’ 文殊菩萨又问：‘没有说法吗？’ 女子回答说：‘没有说法，所以我的身体才能无挂碍地说法。’ 文殊菩萨又问：‘虚空空旷，有辩才吗？’文殊菩萨又问：‘所说的辩才，是指什么呢？’
English
English version ‘From what does the forbearance of the law arise?’ Manjushri (Bodhisattva of wisdom) then asked: ‘What meaning have you perceived that you don the armor of great vows and awaken the mind of enlightenment?’ The woman replied: ‘Because all sentient beings are not yet completely liberated, therefore Bodhisattvas awaken the mind of enlightenment and cultivate the armor of great vows.’ He further asked: ‘Why is that?’ She replied: ‘Because all sentient beings and all dharmas (teachings, phenomena) are ultimately extinguished. Why is that, Manjushri? The Buddhas of the past attained equal and correct enlightenment, but did not liberate sentient beings; neither will those of the future or present. Why is that? All sentient beings arise from nothingness.’ Manjushri (Bodhisattva of wisdom) then asked: ‘For what reason does the Buddha appear in the world?’ She replied: ‘To cause beings to be without fabrication and without action, therefore he appears in the world. Why is that? Those who follow and cultivate this path are without action and without non-action.’ Manjushri (Bodhisattva of wisdom) then asked: ‘Why does one renounce the household life, receive the full precepts, and become a Bhikshu (Buddhist monk)?’ The woman replied: ‘In order to fully accomplish the five rebellious acts.’ He further asked: ‘Who would believe such words of yours?’ She replied: ‘Those who do not give rise to any thoughts, who have no attachments or concerns, will believe this.’ He further asked: ‘With what faith and joy?’ She replied: ‘With non-speaking, it is called faith and joy.’ He further asked: ‘For those who do not delight in liberation, what are their bonds and hindrances?’ She replied: ‘For those who do not delight in liberation, liberation itself is a bond and hindrance.’ Manjushri (Bodhisattva of wisdom) replied: ‘It is unprecedented, difficult to attain, difficult to attain! The eloquence you expound is without any hindrance.’ The woman replied: ‘Enough, Manjushri! Do not create inverted actions. Now, being in the midst of various obstacles and obscured darkness before the assembly, why praise the meaning of non-hindrance?’ He further asked: ‘Is there no speaking?’ She replied: ‘There is no speaking, therefore my body can speak without hindrance.’ Manjushri (Bodhisattva of wisdom) then asked: ‘Does empty space have eloquence?’ Manjushri (Bodhisattva of wisdom) then asked: ‘What is meant by the eloquence that is spoken of?’ -------------------------------------------------------------------------------- 其女答曰：“无所生者乃谓辩才。” 又问：“何谓无生？”
Chinese
答曰：“无生者谓遵修行，顺奉法界，本际无本，是谓修行。”又问文殊：“其不修行是遵修行。” 又问：“何谓不修行？” 答曰：“于三界行而无所行，存于三界而无所处，是所行者悉无所著。” 文殊又问：“女当久如成最正觉？” 其女答曰：“如天王佛成最正觉，吾亦如斯。于仁者意所趣云何？道可成乎？得处所耶？”文殊师利则时默然。 其女重谓文殊师利：“宜当时说，不应然耶！” 文殊答曰：“道无言说，以是之故，不知云何？” 于时，文殊白天王佛：“至未曾有。天中之天！此女惠明不可思议，殊异之德无以为喻，今所宣畅巍巍如是，发道意来其以久如，后当亦如成最正觉。刹土云何？佛号何类？” 佛言：“在仁之前，九十六亿百千垓阿僧祇劫，遵修道行过若干劫，文殊于后乃发道意。” 文殊又问：“此女本从于何佛所发道意乎？” 佛言：“从宝成如来兴发道意，宝成如来国土德净不可称限，假使咨嗟恒边沙劫，不能究尽刹土之善功勋之快，因从彼佛而发道意。” 又问：“是女彼世之时，为女人耶？” 答曰：“不也。尔时此 现代汉语译本 其女回答说：‘无所生者，就叫做辩才（bian cai，雄辩的才能）。’ 又问：‘什么叫做无生？’ 回答说：‘无生是指遵循修行，顺应奉行法界（fa jie，宇宙万法存在的境界），本源之处没有本源，这就叫做修行。’又问文殊（Wen Shu，文殊菩萨）：‘不修行就是遵循修行吗？’ 又问：‘什么叫做不修行？’ 回答说：‘在三界（san jie，欲界、色界、无色界）中行走却没有执着于任何行为，存在于三界中却没有固定的处所，这样所做的一切都没有任何执着。’ 文殊又问：‘你多久才能成就最正觉（zui zheng jue，无上正等正觉，即成佛）？’ 那女子回答说：‘像天王佛（Tian Wang Fo）成就最正觉一样，我也像那样。在您看来，我的意向如何？道可以成就吗？能得到处所吗？’文殊师利（Wen Shu Shi Li，文殊菩萨的另一种称呼）当时就沉默了。 那女子再次对文殊师利说：‘应该及时说出来，不应该这样沉默啊！’ 文殊回答说：‘道是无法用言语表达的，因为这个缘故，我不知道该说什么？’ 这时，文殊对天王佛说：‘真是前所未有。天中之天（tian zhong zhi tian，佛的尊称）！这位女子的智慧光明不可思议，殊胜的德行无法比喻，现在所宣扬的道理如此崇高伟大，发起道心以来已经多久了，将来也会像您一样成就最正觉。她的刹土（cha tu，佛国净土）是怎样的？佛号是什么？’ 佛说：‘在她之前，九十六亿百千垓阿僧祇劫（a seng qi jie，极长的时间单位）之前，她就遵循修行，经过了若干劫，文殊你之后才发起道心。’ 文殊又问：‘这位女子最初是从哪尊佛那里发起道心的呢？’ 佛说：‘是从宝成如来（Bao Cheng Ru Lai）那里兴起发起道心的，宝成如来的国土清净美好，无法用言语来衡量，即使赞叹恒河沙数般的劫数，也无法完全描述她的刹土的善妙功德，她就是因为在那尊佛那里而发起道心的。’ 又问：‘这位女子在那一世的时候，是女人吗？’ 回答说：‘不是的。那时她’
English
English version The woman replied, 'That which is unproduced is called eloquence (bian cai, the ability to speak eloquently).' Again he asked, 'What is unproduced?' She replied, 'Unproduced means following practice, complying with and upholding the Dharma Realm (fa jie, the realm where all phenomena exist), the origin has no origin, this is called practice.' Again, Manjusri (Wen Shu, Manjusri Bodhisattva) asked, 'Is non-practice following practice?' Again he asked, 'What is non-practice?' She replied, 'Acting in the Three Realms (san jie, the desire realm, the form realm, and the formless realm) without any attachment to actions, existing in the Three Realms without a fixed abode, so that all actions are without any clinging.' Manjusri then asked, 'How long will it be before you attain perfect enlightenment (zui zheng jue, unsurpassed complete enlightenment, i.e., Buddhahood)?' The woman replied, 'Just as Tian Wang Buddha (Tian Wang Fo) attained perfect enlightenment, so shall I. What do you think of my intention? Can the Path be attained? Can a place be found?' Manjusri (Wen Shu Shi Li, another name for Manjusri Bodhisattva) then remained silent. The woman said again to Manjusri, 'You should speak at the right time, you should not be silent like this!' Manjusri replied, 'The Path cannot be expressed in words, and for this reason, I do not know what to say?' At that time, Manjusri said to Tian Wang Buddha, 'This is unprecedented. O, Lord of Gods (tian zhong zhi tian, an honorific title for the Buddha)! This woman's wisdom and light are inconceivable, her extraordinary virtues are beyond comparison, and the doctrines she proclaims are so lofty and great. How long has it been since she first aspired to enlightenment, and in the future, she will also attain perfect enlightenment like you. What will her Buddha-land (cha tu, Buddha-land) be like? What will her Buddha-name be?' The Buddha said, 'Before you, ninety-six billion hundred thousand kotis of asankhyeya kalpas (a seng qi jie, an extremely long unit of time), she followed and cultivated the Path, passing through countless kalpas, and only after that did you, Manjusri, aspire to enlightenment.' Manjusri then asked, 'From which Buddha did this woman first aspire to enlightenment?' The Buddha said, 'She arose and aspired to enlightenment from Bao Cheng Tathagata (Bao Cheng Ru Lai). The land of Bao Cheng Tathagata is pure and beautiful, beyond measure, even if one praised it for kalpas as numerous as the sands of the Ganges, one could not fully describe the goodness and merits of that land. It was because of that Buddha that she aspired to enlightenment.' Again he asked, 'In that life, was this woman a woman?' He replied, 'No. At that time, she' --------------------------------------------------------------------------------