T14n0580_佛說長者女庵提遮師子吼了義經
大正藏第 14 冊 No. 0580 佛說長者女庵提遮師子吼了義經
No. 580
佛說長者女庵提遮師子吼了義經
失譯人名今附梁錄
如是我聞：
一時，佛住舍衛國祇樹給孤獨園，與無量比丘、比丘尼、優婆塞、優婆夷、菩薩摩訶薩眾俱。
爾時，去舍衛城西二十餘里，有一村名曰長提。有一婆羅門，名婆私膩迦，在其中住，其人學問廣博，深信內典敬承佛教。
時婆羅門欲設大會，至祇洹所請佛及僧，佛則受其請，婆羅門還家。
又克其時，佛與大眾往詣彼村，至婆羅門舍。爾時，長者見佛，歡喜踴躍，不能自勝，即率諸眷屬來至佛所，各各禮佛，恭敬而住。其婆羅門有一長女，名庵提遮，先𡣪與人，暫來還家侍省父母。其女容貌端正，其度高遠，用心柔下，其懷豁然，能和夫妻，侍養親族，事夫如禁，其儀無比，出於群類。
父母眷屬皆出見佛，唯有此女獨在室內。其女自以生來，父母莫測其所由，故名之庵提遮。爾時如來，即知長者有一女，在室內未出，知其不出所由。若其出者，利益無量大眾，及諸天人。
佛即告長者言：「汝之眷屬出來盡耶？」其婆羅門束手長跪佛前，以此女不出之狀，將之為恥，默然未答。
【現代漢語翻譯】 現代漢語譯本 《佛說長者女庵提遮師子吼了義經》
（佚名，今附梁錄）
我是這樣聽說的：
一時，佛陀住在舍衛國祇樹給孤獨園（Jetavana Anathapindika-arama），與無量的比丘（bhiksu）、比丘尼（bhiksuni）、優婆塞（upasaka）、優婆夷（upasika）、菩薩摩訶薩（bodhisattva-mahasattva）眾在一起。
當時，距離舍衛城西邊二十多里，有一個村莊名叫長提。有一位婆羅門（Brahman），名叫婆私膩迦（Vasishthika），住在那裡。這個人學問廣博，深信佛教經典，敬奉佛教。
當時，婆羅門想要舉辦大型集會，到祇洹精舍（Jetavana）邀請佛陀和僧眾，佛陀接受了他的邀請，婆羅門便回家了。
到了約定的時間，佛陀與大眾前往那個村莊，到達婆羅門的住所。當時，長者（gṛhapati）見到佛陀，歡喜踴躍，無法抑制自己的激動，立即帶領所有眷屬來到佛陀面前，各自禮拜佛陀，恭敬地站立。這位婆羅門有一個大女兒，名叫庵提遮（Amratrā），先前已經許配給他人，暫時回家侍奉父母。這個女子容貌端莊美麗，氣度高遠，用心柔和謙遜，胸懷開闊，能夠調和夫妻關係，侍奉贍養親族，服侍丈夫如同戒律一般嚴格，她的儀態舉止無與倫比，超越眾人。
父母眷屬都出來拜見佛陀，只有這個女兒獨自在室內。這個女子自從出生以來，父母都無法測知她出生的緣由，所以給她取名為庵提遮。當時，如來（Tathagata）知道長者有一個女兒在室內沒有出來，也知道她不出來的原因。如果她出來，將會利益無量的大眾以及諸天人。
佛陀就告訴長者說：『你的眷屬都出來了嗎？』那位婆羅門束手長跪在佛陀面前，因為這個女兒沒有出來而感到羞恥，默默地沒有回答。
【English Translation】 English version The Sutra of the Buddha's Discourse on Amratrā, the Elder's Daughter, the Lion's Roar of Perfect Meaning
Name of Translator Lost, Now Appended to the Liang Record
Thus have I heard:
At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park in Shravasti, together with a great assembly of bhikshus (monks), bhikshunis (nuns), upasakas (male lay devotees), upasikas (female lay devotees), and bodhisattva-mahasattvas (great beings).
At that time, about twenty li (Chinese miles) west of Shravasti, there was a village named Changti. There lived a Brahman named Vasishthika, who was learned and widely knowledgeable, deeply believed in the inner scriptures, and respectfully upheld the Buddha's teachings.
The Brahman wished to hold a great assembly, so he went to Jetavana to invite the Buddha and the Sangha (community of monks). The Buddha accepted his invitation, and the Brahman returned home.
When the appointed time arrived, the Buddha and the assembly went to that village and arrived at the Brahman's house. At that time, the elder (gṛhapati) saw the Buddha, rejoiced and was overjoyed, unable to contain himself. He immediately led all his family members to the Buddha, and each of them bowed to the Buddha and stood respectfully. The Brahman had an eldest daughter named Amratrā, who had been betrothed to someone earlier and had temporarily returned home to attend to her parents. This woman had a dignified and beautiful appearance, a lofty demeanor, a gentle and humble heart, and an open mind. She was able to harmonize marital relationships, serve and care for her relatives, and serve her husband as strictly as observing precepts. Her manners were unparalleled, surpassing all others.
Her parents and relatives all came out to see the Buddha, but only this daughter remained alone in the room. Since her birth, her parents had been unable to fathom the reason for her existence, so they named her Amratrā. At that time, the Tathagata (the Buddha) knew that the elder had a daughter in the room who had not come out, and he also knew the reason why she had not come out. If she were to come out, she would benefit countless beings and devas (gods).
The Buddha then said to the elder, 'Have all your family members come out?' The Brahman, with his hands clasped, knelt before the Buddha, feeling ashamed that this daughter had not come out, and remained silent without answering.
佛則知其意，仍告之言：「中時向至可設供耶！」
時婆羅門，即承佛教起設供養，大眾及其長者，眷屬中食已訖，唯有此女，未及得食。
時如來缽中故留殘食，遣一化女將此餘食，與彼室內女庵提遮。
時化女人以偈告曰：
「此是如來余， 無上勝尊賜， 我當承佛教， 愿仁清凈受。」
其女庵提遮，即以偈嘆曰：
「嗚呼！大慈悲， 知我在室已， 今賜一味食， 尋仰睹聖旨。」
復以偈答彼化女曰：
「我常念所思， 大聖之所行， 未曾與汝異， 何事不清凈？」
其化女聞庵提遮說偈已，即沒不現。其女庵提遮，以心念誦偈言：
「我夫今何在？ 愿出見勝尊， 愿知我心凈， 速來得同聞。」
爾時，庵提遮凈心力故，其夫隨念即至其所。是女庵提遮見其夫已，心生歡喜，以偈嘆曰：
「嗚呼！大勝尊， 今隨濟我願， 不辭破小戒， 恐當不同聞。」
其夫見庵提遮說偈言已，即還以偈責曰：
「嗚呼！汝大癡， 不知善自宜， 勞聖賜餘食， 守戒竟何為？」
時女庵提遮即隨其夫往詣佛所，各自禮佛及諸大眾，恭敬而立。時女庵提遮，以偈嘆曰：
「我念大慈悲， 救
【現代漢語翻譯】 現代漢語譯本 佛陀知道他的意思，仍然告訴他說：『中午時分可以準備齋供嗎？』 當時，婆羅門（Brahman，印度教中的祭司階層）立刻遵照佛陀的教導開始準備齋供，大眾和長者，以及他們的家屬都用過午餐后，只有這個女子，還沒來得及吃飯。 這時，如來的缽中特意留下一些殘食，派遣一位化身女子將這些剩餘的食物，送給那位在室內的女子庵提遮（Amti-ja）。 當時，化身女子用偈語說道： 『這是如來的剩餘食物， 無上殊勝的尊者賜予， 我將遵照佛陀的教導， 愿您清凈地接受。』 那位女子庵提遮，也用偈語讚歎道： 『啊！多麼偉大的慈悲， 知道我在室內， 現在賜予我美味的食物， 我將仰望並領會聖者的旨意。』 又用偈語回答那位化身女子說： 『我常常思念所想的， 大聖者所做的事情， 未曾與你有所不同， 有什麼是不清凈的呢？』 那位化身女子聽到庵提遮說的偈語后，就消失不見了。那位女子庵提遮，用心念誦偈語說： 『我的丈夫現在在哪裡？ 愿他出來見到殊勝的尊者， 愿他知道我的心是清凈的， 快來一起聽聞佛法。』 當時，庵提遮因為清凈的心的力量，她的丈夫隨念就來到她的身邊。這位女子庵提遮見到她的丈夫后，心中充滿歡喜，用偈語讚歎道： 『啊！多麼偉大的殊勝尊者， 現在隨順並救濟我的願望， 不惜違背小小的戒律， 恐怕會不能一起聽聞佛法。』 她的丈夫見庵提遮說了偈語后，就用偈語責備她說： 『啊！你真是太愚癡了， 不知道好好地自我約束， 勞動聖者賜予剩餘的食物， 你遵守戒律究竟是爲了什麼？』 當時，女子庵提遮就跟隨她的丈夫前往佛陀所在的地方，各自禮拜佛陀和各位大眾，恭敬地站立在一旁。當時女子庵提遮，用偈語讚歎道： 『我思念著大慈悲， 救
【English Translation】 English version The Buddha, knowing his intention, further told him, 'Is it possible to prepare an offering at midday?' At that time, the Brahman (Brahman, the priestly class in Hinduism) immediately followed the Buddha's teaching and began to prepare the offering. The assembly, the elders, and their families had all finished their midday meal, but only this woman had not yet had a chance to eat. Then, the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) deliberately left some leftover food in his bowl and sent an emanation woman to take this remaining food to that woman in the room, Amti-ja (Amti-ja). At that time, the emanation woman spoke in verse: 'This is the Tathagata's leftover, Bestowed by the supreme and venerable one, I shall follow the Buddha's teaching, May you purely receive it.' That woman, Amti-ja, then praised in verse: 'Alas! Such great compassion, Knowing that I am indoors, Now bestowing upon me this delicious food, I shall look up to and understand the sage's intent.' She further replied to the emanation woman in verse: 'I constantly contemplate what I think, What the great sage does, Has never been different from you, What is there that is impure?' When the emanation woman heard Amti-ja's verse, she disappeared. That woman, Amti-ja, recited in verse in her mind: 'Where is my husband now? May he come out to see the venerable one, May he know that my heart is pure, Come quickly to hear the Dharma together.' At that time, due to the power of Amti-ja's pure heart, her husband immediately arrived at her side as she thought of him. When this woman, Amti-ja, saw her husband, her heart was filled with joy, and she praised in verse: 'Alas! Such a great and venerable one, Now fulfilling and saving my wish, Not hesitating to break minor precepts, Fearing that we may not hear the Dharma together.' When her husband saw Amti-ja's verse, he rebuked her in verse: 'Alas! You are so foolish, Not knowing how to restrain yourself, Troubling the sage to bestow leftover food, What is the point of keeping precepts?' At that time, the woman Amti-ja followed her husband to where the Buddha was, and they each paid homage to the Buddha and the assembly, standing respectfully to the side. At that time, the woman Amti-ja praised in verse: 'I contemplate the great compassion, Saving
護十方尊， 欲設秘密藏， 賜我淨餘食。 大聖甚難會， 世心有所疑， 誰可問法者， 發眾菩提基？」
爾時，舍利弗即白佛言：「世尊！此是何女人？忽爾來至此，復說如是法偈，言得餘食。」
佛告舍利弗言：「此是長者女。」
復問曰：「從何而來？何因至此？」
佛告舍利弗：「此女人不從遠來，只在此室。雖有父母眷屬，其夫不在，以自誡敬順夫因緣故，不從父母輕爾出遊現於大眾。」
時舍利弗白佛言：「是女以何善因故，生此長者家，其容若此？復以何因緣故，得如是士夫禁約，若此不能自由見佛及僧？」
佛即告舍利弗：「汝自問之。」
時舍利弗問其女曰：「汝以何因緣，生此長者家？復以何因緣，得如是人為夫？禁戒若此不能自由見佛及僧？」
其女庵提遮，以偈答曰：
「我以不惡生， 生此長者家， 又不執女相， 得是清凈夫。 我在內室中， 以為自在竟， 是分未曾越， 聖知賜我余。 嗚呼今大德， 不知真實由， 絲毫不負越， 故名大自在。 我雖內室中， 尊如目前現， 仁稱阿羅漢， 常隨不能見。 大聖非是色， 亦不離色身， 聲聞見波旬， 謂是大
【現代漢語翻譯】 現代漢語譯本 『護持十方一切佛』， 『想要設定秘密的寶藏，請賜予我清凈的剩餘食物。』 『偉大的聖者很難相遇，世俗的心中有所疑惑，誰可以詢問佛法，啓發大眾的菩提心基礎？』
這時，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）就對佛說：『世尊！這個女人是誰？忽然來到這裡，又說了這樣的偈語，說得到剩餘的食物。』
佛告訴舍利弗說：『這是長者的女兒。』
舍利弗又問：『她從哪裡來？因為什麼原因來到這裡？』
佛告訴舍利弗：『這個女人不是從遠處來的，就在這個房間里。雖然有父母親屬，她的丈夫不在，因為她自己戒慎恭敬順從丈夫的緣故，不輕易地從父母那裡出來遊玩，出現在大眾面前。』
這時舍利弗對佛說：『這個女子因為什麼善的因緣，出生在這樣的長者家裡，容貌如此美麗？又因為什麼因緣，得到這樣一位士夫的禁約，像這樣不能自由地見佛和僧眾？』
佛就告訴舍利弗：『你自己去問她。』
這時舍利弗問那個女子說：『你因為什麼因緣，出生在這樣的長者家裡？又因為什麼因緣，得到這樣一個人做丈夫？禁戒像這樣不能自由地見佛和僧眾？』
那個名叫庵提遮（Amotīcā）的女子，用偈語回答說：
『我因為沒有惡行，出生在這個長者家裡，又不執著于女人的形相，得到這位清凈的丈夫。 我即使在內室之中，也認為已經得到了自在，這個本分我未曾超越，聖者知道后賜予我剩餘的食物。 唉呀，現在的大德，不知道真實的緣由，我絲毫不違背超越本分，所以才名為大自在。 我雖然身在內室之中，但您就像在眼前顯現一樣，仁者被稱為阿羅漢（Arhat，已證得涅槃的修行者），常常跟隨卻不能見到。 大聖不是色相，也不離色身，聲聞（Śrāvaka，聽聞佛法而修行的弟子）見到波旬（Pāpīyas，魔王），認為是大的』
【English Translation】 English version 『Protecting the ten directions, O Honored Ones,』 『Desiring to establish a secret treasury, grant me the pure remainder of food.』 『The Great Sage is difficult to meet, worldly minds have doubts, who can inquire about the Dharma, and initiate the foundation of Bodhi for the multitude?』
At that time, Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) then said to the Buddha: 『World Honored One! Who is this woman? Suddenly she comes here, and speaks such verses, saying she obtains the remainder of food.』
The Buddha told Śāriputra: 『This is the daughter of a householder.』
He further asked: 『From where does she come? What is the reason for her coming here?』
The Buddha told Śāriputra: 『This woman does not come from afar, she is only in this room. Although she has parents and relatives, her husband is not present, because she herself is cautious, respectful, and obedient to her husband, she does not lightly leave her parents to go out and appear before the assembly.』
At that time, Śāriputra said to the Buddha: 『For what good cause was this woman born into such a householder's family, with such a beautiful appearance? And for what reason does she have such restrictions from her husband, such that she cannot freely see the Buddha and the Sangha?』
The Buddha then told Śāriputra: 『Ask her yourself.』
At that time, Śāriputra asked the woman: 『For what reason were you born into such a householder's family? And for what reason did you obtain such a man as your husband? With such restrictions that you cannot freely see the Buddha and the Sangha?』
The woman, named Amotīcā, replied in verse:
『Because I was not evil, I was born into this householder's family, and because I do not cling to the form of a woman, I obtained this pure husband. Even though I am in the inner chamber, I consider it complete freedom, I have never overstepped this boundary, the Sage knows this and grants me the remainder of food. Alas, now the great virtuous one does not know the true reason, I do not violate or overstep my bounds in the slightest, therefore I am called greatly free. Although I am in the inner chamber, you are as if appearing before my eyes, the benevolent one is called Arhat (one who has attained Nirvana), constantly following yet unable to see. The Great Sage is not form, yet not apart from the body of form, the Śrāvaka (a disciple who practices by hearing the Buddha's teachings) sees Pāpīyas (the Evil One), and considers him great』
力人。 嗚呼今大德， 隨聖少方便， 不知本元由， 於我生倒見。」
爾時，舍利弗默然而止，私自念言：「此是何女人？其辯若此，我所不及。」
佛即知其意，而告之曰：「勿退于問答生於異心，是女人已經值無量諸佛，所說是法藥，勿疑之也。」
爾時，文殊師利問庵提遮曰：「汝今知生死義耶？」
答曰：「以佛力故知。」
又問曰：「若知者生以何為義？」
答曰：「生以不生生為義。」
又問曰：「云何不生生為義耶？」
答曰：「若能明知地水火風四緣，畢竟未曾自得有所和合，而能隨其所宜有所說者，以為生義。」
又問曰：「若知地水火風，畢竟不自得有所和合為生義者，即應無有生相，將何為義？」
答曰：「雖在生處而無生者，是為正生，故說有義。」
文殊又問曰：「死以何為義耶？」
答曰：「死以不死死為義。」
又問曰：「云何以不死死為死義耶？」
答曰：「若能明知地水火風畢竟不自得有所散，而能隨其所宜，有所說者，是為死義。」
又問曰：「若知地水火風，畢竟不自得散者，即無死相，將何為義？」
答曰：「雖在死處其心不亡者，是為正死，故說有義
【現代漢語翻譯】 現代漢語譯本： 力人（有力量的人）。 『唉，您這位大德之人，雖然跟隨聖人學習了一些方便法門，卻不瞭解根本的緣由，對我產生了顛倒的見解。』 當時，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）沉默不語，心想：『這位女子是誰？她的辯才如此了得，我不如她。』 佛陀知道舍利弗的心思，就告訴他：『不要因為問答而產生疑慮和異樣的想法。這位女子已經值遇過無量諸佛，她所說的是真正的法藥，不要懷疑她。』 當時，文殊師利（Mañjuśrī，象徵智慧的菩薩）問庵提遮（Amotthacā，一位有智慧的女性）說：『你現在瞭解生死的意義嗎？』 庵提遮回答說：『依靠佛陀的力量，我瞭解。』 文殊師利又問：『如果瞭解，那麼「生」以什麼為意義？』 庵提遮回答說：『「生」以不生之生為意義。』 文殊師利又問：『怎樣是不生之生為意義呢？』 庵提遮回答說：『如果能夠清楚地知道地、水、火、風這四種元素，畢竟不能自己得到任何和合，而能夠隨著它們各自的適宜之處有所表達，就以此作為「生」的意義。』 文殊師利又問：『如果知道地、水、火、風，畢竟不能自己得到和合而作為「生」的意義，那麼就應該沒有生的表象，將什麼作為意義呢？』 庵提遮回答說：『雖然處在生的狀態，卻沒有真正的生，這就是真正的生，所以說有意義。』 文殊師利又問：『「死」以什麼為意義呢？』 庵提遮回答說：『「死」以不死之死為意義。』 文殊師利又問：『怎樣以不死之死作為死的意義呢？』 庵提遮回答說：『如果能夠清楚地知道地、水、火、風畢竟不能自己得到離散，而能夠隨著它們各自的適宜之處有所表達，這就是「死」的意義。』 文殊師利又問：『如果知道地、水、火、風，畢竟不能自己得到離散，那麼就沒有死的表象，將什麼作為意義呢？』 庵提遮回答說：『雖然處在死亡的狀態，其心識卻不消亡，這就是真正的死，所以說有意義。』
【English Translation】 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.'
。」
文殊師利又問曰：「常以何為義？」
答曰：「若能明知諸法畢竟生滅變易無定如幻相，而能隨其所宜，有所說者，是為常義。」
又問：「若知諸法畢竟生滅無定如幻相者，即是無常義，云何將為常義耶？」
答曰：「諸法生而不自得生，滅而不自得滅，乃至變易亦復如是，以不自得故，說為常義。」
又問曰：「無常以何為義？」
答曰：「若知諸法畢竟不生不滅，隨如是相，而能隨其所宜有所說者，是為無常義。」
又問曰：「若知諸法畢竟不生不滅者，即是常義，云何說為無常義耶？」
答曰：「但以諸法自在變易無定相，不自得隨，如是知者，故說有無常義耶！」
又問曰：「空以何為義？」答曰：「若能知諸法相，未曾自空，不壞今有，而能不空空、不有有者，故說有空義。」
又問曰：「若不空空、不有有者，即無有事，將何為空義耶？」
其女庵提遮，則以偈答曰：
「嗚呼！真大德， 不知真空義， 色無有自相， 豈非如空也？ 空若自有空， 則不能容色， 空不自空故， 眾色從是生。」
爾時，文殊師利又問曰：「頗有明知生而不生相，為生所留者不？」
答曰：「有，雖自明
【現代漢語翻譯】 現代漢語譯本 文殊師利（Manjushri，智慧的菩薩）又問：『什麼是「常」的含義？』 答：『如果能夠清楚地知道一切諸法最終都是生滅變易、沒有定相、如幻象一般，並且能夠根據具體情況，有所說法，這就是「常」的含義。』 又問：『如果知道一切諸法最終都是生滅無定、如幻象一般，那就是無常的含義，為什麼說它是「常」的含義呢？』 答：『諸法生起卻不是自己能夠生起，滅去也不是自己能夠滅去，乃至變易也是如此，因為不是自己能夠主宰，所以說是「常」的含義。』 又問：『什麼是「無常」的含義？』 答：『如果知道一切諸法最終都是不生不滅，隨順這樣的相狀，並且能夠根據具體情況有所說法，這就是「無常」的含義。』 又問：『如果知道一切諸法最終都是不生不滅，那就是「常」的含義，為什麼說是「無常」的含義呢？』 答：『只是因為諸法自在變易、沒有定相，不能自己主宰隨順，像這樣理解，所以說有「無常」的含義。』 又問：『什麼是「空」的含義？』 答：『如果能夠知道諸法的相狀，從來沒有自己空，不破壞現在的存在，並且能夠不以空為空，不以有為有，所以說有「空」的含義。』 又問：『如果不以空為空，不以有為有，那就什麼都沒有，怎麼能說是「空」的含義呢？』 這時，女庵提遮（the girl Amtica）用偈頌回答說： 『嗚呼！真大德， 不知真空義， 色無有自相， 豈非如空也？ 空若自有空， 則不能容色， 空不自空故， 眾色從是生。』 這時，文殊師利又問：『有沒有明明知道生而不生的相狀，卻被生所束縛的人呢？』 答：『有，雖然自己明白』
【English Translation】 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.'
見，其力未充，而為生所留者是也。」
又問：「頗有無知不識生性，而畢竟不為生所留者不？」
答曰：「無！所以者何？若不見生性，雖因調伏少得安處，其不安之相常為對治。若能見生性者，雖在不安處，而吉相常為現前。若不如是知者，雖有種種勝辯談說甚深典籍，而即是生滅心。說彼實相密要之言，如盲辯色，因他語故，說得青黃赤白黑，而不能自見色之正相；今不能見諸法者，亦復如是。但今為生，所生為死，所死者于其人，即無生死之義耶！若為常無常所繫者，亦復如是。當知，大德！空者亦不自得空，故說有空義耶！」
爾時，佛告文殊師利：「如是，如是！如庵提遮所說，真實無異，日可令冷，月可令熱，是庵提遮所說，不可移易。」
時舍利弗復問其女曰：「汝之智慧辯才若此，佛所稱歎，我等聲聞之所不及，云何不能離是女身色相？」
其女答曰：「我欲問大德，即隨意答我。大德！今現是男不？」
舍利弗言：「我雖色是男，而心非男也。」
其女言：「大德！我亦如是，如大德所言，雖在女相，其心即非女也。」
舍利弗言：「汝今現為夫所拘執，何能如此？」
其女答曰：「大德！能自信己之所言不？」
舍利弗言：「
【現代漢語翻譯】 又問：『是否有人不瞭解、不認識生性，但最終不會被生死所束縛呢？』 回答說：『沒有！為什麼呢？如果不能見到生性，即使通過調伏稍微得到安寧，那不安的表象仍然需要不斷對治。如果能夠見到生性，即使身處不安之處，吉祥的景象也會常常顯現。如果不能這樣理解，即使有種種高超的辯才，談論甚深的典籍，那也只是生滅心。說那些實相的秘密要義，就像盲人辨別顏色，因為聽別人說，所以能說出青黃赤白黑，但不能自己見到顏色的真正面貌；現在不能見到諸法的人，也是這樣。只是現在爲了生，所生即為死，所死的人，對他來說，就沒有生死的意義了嗎！如果被常與無常所束縛，也是這樣。應當知道，大德！空性也不能自己得到空性，所以才說有空性的意義啊！』 當時，佛告訴文殊師利（Manjushri，菩薩名）說：『是這樣，是這樣！正如庵提遮（Amti-ja，人名）所說，真實不虛，太陽可以變冷，月亮可以變熱，但庵提遮所說的話，是不可改變的。』 當時，舍利弗（Sariputra，佛陀十大弟子之一）又問那個女子說：『你的智慧辯才如此，被佛所稱讚，我們這些聲聞（Sravaka，聽聞佛陀教誨而證悟的弟子）都比不上，為什麼不能脫離這女身色相呢？』 那個女子回答說：『我想問大德，請隨意回答我。大德！你現在是男身嗎？』 舍利弗說：『我雖然外表是男身，但內心並非男身。』 那個女子說：『大德！我也是這樣，正如大德所說，雖然是女相，但內心並非女身。』 舍利弗說：『你現在被丈夫所拘束，怎麼能這樣說呢？』 那個女子回答說：『大德！您能相信自己所說的話嗎？』 舍利弗說：
【English Translation】 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？」
其女答曰：「若自信者，大德！前言說我色是男而心非男者，即心與色有所二用也。若大德自信此言者，於我所不生有夫之惡見。大德自男，故生我女相，以我女色故，壞大德心也；而自男見彼女者，則不能於法生實信也。」
舍利弗言：「我于汝所，不敢生於惡見。」
其女答曰：「但以對世尊故，不敢是實言也。若實不生惡見者，云何說我言：『汝今現為夫所拘執耶？』是言從何而來？」
舍利弗言：「我以久離習故，有此之言非實心也。」
其女問曰：「大德！我今問者隨意答我，大德既言久離男女相者，大德！色久離？心久離？」時舍利弗，默然不答。
爾時，庵提遮以偈頌曰：
「若心得久離， 畢竟不生見， 誰為作女人， 於色起不凈？ 若論色久離， 法本不自有， 畢竟不曾污， 將何為作惡？ 嗚呼今大德， 徒學不能知， 自男生我女， 豈非妄想非。 悔過於大眾， 於法勿生疑， 我上所言說， 是佛神力持。」
時庵提遮說是偈已，其比丘、比丘尼、優婆塞、優婆夷、天及人一千餘人，得阿耨多羅三藐三菩提心。有五千眾，于中得無生法忍者、得法眼者、又得心解脫者，其無
【現代漢語翻譯】 現代漢語譯本： 我說的話，為什麼不能相信自己呢？'
那個女子回答說：'如果相信自己，大德（指舍利弗）！之前說我的外表是男身而內心不是男人的話，那就是心和色有所區分了。如果大德相信自己說的話，就不會對我產生有丈夫這種邪惡的看法。大德自認為是男人，所以才看到我的女相，因為我的女色，擾亂了大德的心；而自認為是男人去看待女人，就不能對佛法產生真實的信心。'
舍利弗（Sariputra）說：'我對你，不敢產生邪惡的看法。'
那個女子回答說：'只是因為面對世尊（指佛陀），才不敢說實話吧。如果真的沒有產生邪惡的看法，為什麼說我『你現在被丈夫所束縛』呢？這話是從哪裡來的？'
舍利弗（Sariputra）說：'因為我很久沒有接觸這些事了，所以說了這些話，不是真心話。'
那個女子問道：'大德（指舍利弗）！我現在問的問題請隨意回答我，大德既然說很久沒有接觸男女之相了，大德！是色很久沒有接觸？還是心很久沒有接觸？'當時，舍利弗（Sariputra）沉默不語，沒有回答。
這時，庵提遮（Amrataca）用偈頌說：
'如果心能很久遠離（男女之相）， 最終就不會產生（分別）見解， 是誰把你看作女人， 而對你的色身產生不凈之想？ 如果說色身能很久遠離（男女之相）， 法性本來就不屬於自己， 最終不曾被污染， 又將什麼看作是罪惡呢？ 唉，現在的大德， 只是徒勞學習而不能理解， 自認為是男人而看到我的女相， 難道不是虛妄的想像嗎？ 在大家面前懺悔過錯， 不要對佛法產生懷疑， 我上面所說的話， 是佛陀的神力加持。'
當時，庵提遮（Amrataca）說完這首偈頌后，那些比丘（bhiksu）、比丘尼（bhiksuni）、優婆塞（upasaka）、優婆夷（upasika）、天人和一千多人，得到了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）。有五千人，在其中得到了無生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的深刻理解）、得到法眼（dharma-caksu，對佛法的正確認識）、又得到心解脫（citta-vimutti，從煩惱中解脫），他們沒有
【English Translation】 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
量聲聞眾，而於佛法自生慚恥者無量。
爾時，佛告舍利弗：「是女人非是凡也，已值無量諸佛，常能說如是師子吼了義經，利益無量眾生。我亦自與是女人同事無量諸佛已，是女人不久當成正覺，是諸眾中，於是女人所說法要，即能生實信者，皆已久聞是女人所說法故，今則能生正信，是故應當諦受是師子吼了義經勿疑。」
佛告阿難言：「汝當受持此長者女庵提遮以師子吼了義問答經章句次第，付囑于汝，汝當諦受。」
阿難白佛言：「唯然，世尊！今悉受已。」
爾時，大眾聞女庵提遮說法已，心大歡喜，踴悅無量，各自如說修行。
佛說長者女庵提遮師子吼了義經
【現代漢語翻譯】 現代漢語譯本：衡量聲聞眾（Śrāvaka，聽聞佛陀教誨而證悟的弟子），而對於佛法自身產生慚愧羞恥之心的，數量是無法衡量的。
這時，佛陀告訴舍利弗（Śāriputra，智慧第一的佛陀弟子）: '這位女子並非凡人，她已經值遇過無量諸佛，常常能夠宣說像這樣如獅子吼般了義的經典，利益無量眾生。我也曾經與這位女子一同在無量諸佛處共事過。這位女子不久將成就正覺（saṃbodhi，圓滿的覺悟），這些大眾之中，對於這位女子所說的法要，能夠立刻生起真實信心的人，都是因為很久以前就聽聞過這位女子所說的法，所以現在才能生起正信。因此，你們應當仔細領受這部《師子吼了義經》，不要疑惑。'
佛陀告訴阿難（Ānanda，佛陀的侍者，以記憶力強著稱）說：'你應該受持這位長者女庵提遮（Āmradantikā，經中女子的名字）以獅子吼了義方式問答的經文章節次第，交付囑託給你，你應當仔細領受。'
阿難稟告佛陀說：'是的，世尊！我現在全部都領受了。'
當時，大眾聽聞長者女庵提遮說法后，內心非常歡喜，踴躍喜悅，無法衡量，各自按照所說的去修行。
佛說《長者女庵提遮師子吼了義經》
【English Translation】 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