Chinese
致为大快。一切法处亦不有亦不无，至于如来无合无散。” 文殊师利闻彼所说，甚悦赞善。文殊师利前白佛言：“甚善！须摩提所说自恣其意微妙，大可怪也！乃能深入逮得法忍，发意已来为几何乎？” 佛语文殊师利：“是须摩提，发阿耨多罗三耶三菩心，等住已来积不可计，先仁之前三十亿劫，仁乃于彼发无上平等度意，适乃甫入无所从生法忍，是仁本造发意时师也。” 文殊师利闻佛所言，则前作礼，白须摩提：“惟别久远，今乃讲侍，与师相见得受法诲。” 须摩提报言：“莫作是念。用何等故？无所从生法忍，亦无所念亦无有师。” 文殊师利问言：“云何不转女人身？” 须摩提报言：“于是无所得。所以者何？法无男无女，今者我当断仁所疑。” 文殊师利言：“善哉！乐欲闻之。” 须摩提谓文殊师利言：“如今我后不久，亦当逮得如来、无所著、等正觉、成慧行、安定、世间父、无上士、道法御、天人师、佛、天中天，如是审谛，我今便当变为男子。”适作是语，即成男子，头发即堕，袈裟在身，便作沙弥。 须摩提复谓文殊师利言：“审我来世当作佛时，使我国中莫有三事。何等为三？一者、魔事。二者、泥犁。三者、女人态。若我 现代汉语译本：达到极大的快乐。一切法的存在状态既非存在也非不存在，至于如来，则无所谓聚合也无所谓离散。 文殊师利（Manjusri，菩萨名）听了她所说，非常高兴并赞叹说好。文殊师利向前对佛说：‘太好了！须摩提（Sumati，人名）所说的自在之意非常微妙，真是太令人惊奇了！竟然能够深入领悟并获得法忍（Dharma-ksanti，对佛法的忍可），她发菩提心以来有多久了呢？’ 佛告诉文殊师利：‘这位须摩提，发阿耨多罗三藐三菩提心（Anuttara-samyak-sambodhi，无上正等正觉之心），安住于此境界的时间已经不可计数，在你之前三十亿劫，你才发起了无上平等度化众生的意愿，而她那时就已经进入了无所从生法忍（anutpattika-dharma-ksanti，对诸法不生不灭的忍可），她是你在最初发菩提心时的老师。’ 文殊师利听了佛所说，便向前向须摩提行礼，对须摩提说：‘分别已久，今天才得以侍奉，与老师相见并接受教诲。’ 须摩提回答说：‘不要这样想。为什么呢？因为无所从生法忍，既没有念头也没有老师。’ 文殊师利问道：‘为什么不转为男子之身呢？’ 须摩提回答说：‘在这其中没有什么可以得到的。为什么呢？因为法无所谓男也无所谓女，现在我将为你解除疑惑。’ 文殊师利说：‘太好了！我乐意听闻。’ 须摩提对文殊师利说：‘如今我之后不久，也将证得如来（Tathagata，佛的称号）、无所著（Asakta，不执着）、等正觉（Samyak-sambuddha，正等觉）、成就智慧之行、安定、世间之父、无上士（Anuttara，无上）、调御丈夫（Purisadamyasarathi，调御丈夫）、天人师（Sasta devamanusyanam，天人导师）、佛（Buddha，觉悟者）、天中天（Devatideva，天中之天），如此真实不虚，我现在就将变为男子。’刚说完这话，立刻就变成了男子，头发随即脱落，袈裟披在身上，便成了沙弥（Sramanera，佛教出家男子）。 须摩提又对文殊师利说：‘我审视自己未来成佛时，要使我的国土中没有三件事。是哪三件事呢？第一，魔事（Mara，魔的扰乱）。第二，泥犁（Naraka，地狱）。第三，女人的形态。如果我
English
English version: Achieving great joy. The state of all dharmas is neither existent nor non-existent, and as for the Tathagata, there is neither gathering nor scattering. Manjusri (a Bodhisattva) heard what she said, was very pleased, and praised it as good. Manjusri stepped forward and said to the Buddha, 'Excellent! Sumati's (a person's name) expression of freedom is very subtle, it is truly amazing! She is able to deeply understand and attain Dharma-ksanti (acceptance of the Dharma), how long has it been since she generated the Bodhi mind?' The Buddha told Manjusri, 'This Sumati, since generating the Anuttara-samyak-sambodhi mind (the mind of unsurpassed, complete, and perfect enlightenment), the time she has dwelt in this state is immeasurable. Thirty billion kalpas before you, you generated the intention of unsurpassed and equal salvation of all beings, and at that time she had already entered the anutpattika-dharma-ksanti (acceptance of the non-arising of all dharmas), she was your teacher when you first generated the Bodhi mind.' Manjusri, upon hearing what the Buddha said, stepped forward, bowed to Sumati, and said to Sumati, 'We have been separated for a long time, and today I am able to serve, meet with the teacher, and receive instruction.' Sumati replied, 'Do not think like that. Why? Because the anutpattika-dharma-ksanti has neither thought nor teacher.' Manjusri asked, 'Why not transform into a male body?' Sumati replied, 'There is nothing to be gained in this. Why? Because the Dharma has neither male nor female, and now I will resolve your doubts.' Manjusri said, 'Excellent! I am eager to hear it.' Sumati said to Manjusri, 'Soon after now, I will also attain the Tathagata (the title of a Buddha), Asakta (non-attachment), Samyak-sambuddha (perfect enlightenment), accomplish the practice of wisdom, be stable, the father of the world, Anuttara (unsurpassed), Purisadamyasarathi (tamer of men), Sasta devamanusyanam (teacher of gods and humans), Buddha (the awakened one), Devatideva (god of gods), so it is true and not false, and now I will transform into a male.' As soon as she said this, she immediately transformed into a male, her hair fell off, a kasaya (monk's robe) was on her body, and she became a Sramanera (a novice monk). Sumati again said to Manjusri, 'I contemplate that when I become a Buddha in the future, I will ensure that there are no three things in my land. What are these three things? First, Mara (the disturbance of demons). Second, Naraka (hell). Third, the form of a woman. If I --------------------------------------------------------------------------------
Chinese
志诚，我身当如年三十沙门。”时须摩提适作是语，形体颜色如年三十。 须摩提复谓文殊师利言：“我作佛时，令我国人皆作金色，地及城郭周匝有七宝树，令八重行七宝池水，四边中外皆生七宝杂色莲华及诸杂宝，不多不少皆悉停等。” 须摩提言：“如仁之国，我之刹土亦当如是。如我志诚，诸在会者当作金色。”适作是语，应时众会皆作金色。 时持地神即从地出，化作天身，举声称扬叹须摩提言：“须摩提菩萨摩诃萨得作佛时，国土所有七宝池水、树及华实，皆当如是。” 于是佛谓文殊师利：“是须摩提菩萨摩诃萨，不久当得作佛，字名远闻具足藏如来、过四道不受、平等觉，兴具足行，安隐世间，天上天下无上大人。女意云何？法无所住，岂有我名乎？” 答曰：“不也，天中天！” “于女意云何？其幻化者，岂有到后世复来者乎？” 答曰：“不也，天中天！” “于女意云何？其幻化者，岂有所起所灭乎？” 答曰：“不也，天中天！” “于女意云何？其幻化者，岂有所有有形像乎？” 答曰：“不也，天中天！” “于女意云何？其幻化者，岂有见闻有幻无幻乎？” 答曰：“不也，天中天！” 现代汉语译本：‘我发誓，我的身体应当像三十岁的沙门一样。’当时，须摩提刚说完这句话，他的形体颜色就变得像三十岁一样。 须摩提又对文殊师利说：‘我成佛时，要让我国的人都变成金色，土地和城郭周围都有七宝树，有八重排列的七宝池水，四边内外都生长着七宝杂色莲花和各种珍宝，不多不少，都完全相等。’ 须摩提说：‘像您所在的国土一样，我的刹土也应当如此。如果我的誓言真实，所有在场的人都应当变成金色。’刚说完这句话，当时在场的所有人都变成了金色。 这时，持地神立即从地里出来，化作天身，高声赞叹须摩提说：‘须摩提菩萨摩诃萨成佛时，他的国土所有的七宝池水、树木和花果，都应当像这样。’ 于是，佛对文殊师利说：‘这位须摩提菩萨摩诃萨，不久将要成佛，佛号为远闻具足藏如来（如来是佛的称号之一），超越四道（指地狱、饿鬼、畜生、人道）不受轮回，达到平等觉悟，兴起圆满的修行，使世间安稳，是天上天下无上的大人。你认为如何？法无所住，难道有我的名字吗？’ 回答说：‘不是的，天中天（佛的尊称）！’ ‘你认为如何？那些幻化之物，难道有到后世又回来的吗？’ 回答说：‘不是的，天中天！’ ‘你认为如何？那些幻化之物，难道有所产生和消灭吗？’ 回答说：‘不是的，天中天！’ ‘你认为如何？那些幻化之物，难道有所有和形像吗？’ 回答说：‘不是的，天中天！’ ‘你认为如何？那些幻化之物，难道有见闻，有幻或无幻吗？’ 回答说：‘不是的，天中天！’
English
English version: 'Truly, my body should be like that of a thirty-year-old śrāmaṇa (a Buddhist novice).' At that moment, as soon as Sumati spoke these words, his form and color became like that of a thirty-year-old. Sumati further said to Mañjuśrī: 'When I become a Buddha, I will make all the people in my country golden in color. The land and the city walls will be surrounded by seven-jeweled trees, and there will be eight rows of seven-jeweled ponds. On all sides, both inside and outside, there will grow seven-jeweled multicolored lotuses and various treasures, neither too many nor too few, all perfectly equal.' Sumati said: 'Just like your country, my Buddha-land should also be like this. If my vow is true, all those present should become golden.' As soon as he spoke these words, all those present immediately became golden. At that time, the Earth-Holding Deity immediately emerged from the earth, transformed into a celestial being, and loudly praised Sumati, saying: 'When Sumati Bodhisattva Mahāsattva (a great bodhisattva) becomes a Buddha, all the seven-jeweled ponds, trees, and flowers and fruits in his land will be like this.' Then, the Buddha said to Mañjuśrī: 'This Sumati Bodhisattva Mahāsattva will soon become a Buddha, named Far-Renowned Treasury Tathāgata (one of the titles of a Buddha), who transcends the four paths (referring to the realms of hell, hungry ghosts, animals, and humans), is not subject to rebirth, attains equal enlightenment, initiates perfect practice, brings peace to the world, and is the supreme being above and below the heavens. What do you think? Since the Dharma has no fixed abode, does it have a name of 'I'?' The answer was: 'No, O Lord of Gods (a respectful title for the Buddha)!' 'What do you think? Do those illusory transformations have a return to the next life?' The answer was: 'No, O Lord of Gods!' 'What do you think? Do those illusory transformations have arising and ceasing?' The answer was: 'No, O Lord of Gods!' 'What do you think? Do those illusory transformations have possessions and forms?' The answer was: 'No, O Lord of Gods!' 'What do you think? Do those illusory transformations have seeing and hearing, or are they illusory or non-illusory?' The answer was: 'No, O Lord of Gods!' --------------------------------------------------------------------------------
Chinese
其女曰：“佛言我曾闻之，其幻化者，无有见闻、有幻无幻。” 世尊又问：“于女意云何？其幻化者假使无身，岂能令幻化发起诸行乎？” 女答曰：“唯，天中天！其幻化者，实为如此，真无所有。” 佛言：“如是！其无明者，无内无外。计其法者，亦无所有、亦无字也。其明者，不至后世亦无还反。其无明者，亦无有起亦无有灭。其无明者，亦无形像。适兴无明，缘致众行、名色、六入，更习痛、爱、受、有、生老病死，勤苦愁恼大患集会。” 明女首意白佛言：“甚为可奇，至未曾有，世尊所兴而不可及。所以者何？佛天中天，于虚空中而转法轮。法轮不可思议，所转法轮不可称限，无量法轮、无获法轮、无形法轮、无生法轮、灭度法轮。” 世尊告曰：“如是，如是！诚如所云。吾所转轮为转空轮，所转法轮不可思议，所转法轮不可称限。其可转轮，无获、无形、无生，为灭度也。” 时首意女欢喜踊跃，善心生焉。则以栴檀香捣及诸华香供养散佛：“唯然，世尊！以是德本深致拥护，而善救摄降伏诸根，抑制爱欲逮转法轮，转于空轮、不思议轮、不可称限无量无获无形无生灭度之轮。” 佛寻欣笑，五色——青、赤、黄、白、绿——光从口而出，甚大光明 现代汉语译本： 她的女儿说：‘佛说我曾听闻，那幻化之物，没有见闻，有幻象而无实体。’ 世尊又问：‘你认为如何？那幻化之物，即使没有身体，难道能使幻化产生各种行为吗？’ 女儿回答说：‘是的，天中天！那幻化之物，确实如此，真实地什么都没有。’ 佛说：‘正是这样！那无明（avidyā，指对真理的无知）之物，无内无外。执着于它的人，也是什么都没有，也没有文字可以描述。那明（vidyā，指智慧）之物，不会到后世，也不会返回。那无明之物，既没有开始也没有结束。那无明之物，也没有形像。一旦生起无明，就会导致各种行为、名色（nāmarūpa，指精神和物质现象）、六入（ṣaḍāyatana，指六种感官）、进而产生触、爱、受、有、生老病死，以及勤苦、忧愁、烦恼等大患。’ 明女首意（Sumati，意为善意）向佛禀告说：‘真是太奇妙了，前所未有，世尊所展现的境界是无法企及的。这是为什么呢？佛，天中天，在虚空中转动法轮（dharma-cakra，指佛法的教义）。法轮不可思议，所转的法轮不可限量，是无量的法轮、无所得的法轮、无形的法轮、无生的法轮、灭度的法轮。’ 世尊告诉她说：‘是这样的，是这样的！确实如你所说。我所转的轮是转空轮，所转的法轮不可思议，所转的法轮不可限量。那可转的轮，是无所得、无形、无生，是为了灭度。’ 当时，首意女欢喜踊跃，善心生起。于是用栴檀香捣成的香末和各种花香供养散在佛前：‘是的，世尊！以这功德的根本，深深地拥护，善于救护和摄持，降伏各种感官，抑制爱欲，从而得以转动法轮，转动空轮、不可思议轮、不可限量无量无所得无形无生灭度之轮。’ 佛随即欣然微笑，五种颜色——青、赤、黄、白、绿——的光芒从口中发出，非常光明。
English
English version: Her daughter said, 'The Buddha said I have heard it, that which is illusory, has no seeing or hearing, it is an illusion without substance.' The World Honored One then asked, 'What do you think? If that which is illusory has no body, how can it cause illusory actions to arise?' The daughter replied, 'Yes, Oh, Lord of Gods! That which is illusory is indeed like that, truly without anything.' The Buddha said, 'So it is! That which is ignorance (avidyā), has neither inside nor outside. Those who cling to it, also have nothing, nor are there words to describe it. That which is wisdom (vidyā), does not go to the next life, nor does it return. That which is ignorance, has neither beginning nor end. That which is ignorance, also has no form. Once ignorance arises, it leads to various actions, name and form (nāmarūpa), the six sense bases (ṣaḍāyatana), and further to contact, love, feeling, existence, birth, old age, sickness, and death, as well as the great sufferings of toil, sorrow, and affliction.' Sumati (meaning 'good intention'), the daughter of wisdom, reported to the Buddha, 'It is truly wonderful, unprecedented, the realm that the World Honored One has manifested is unattainable. Why is this? The Buddha, Lord of Gods, turns the Dharma wheel (dharma-cakra) in the void. The Dharma wheel is inconceivable, the Dharma wheel that is turned is immeasurable, it is a limitless Dharma wheel, a Dharma wheel without attainment, a formless Dharma wheel, a Dharma wheel without birth, a Dharma wheel of extinction.' The World Honored One told her, 'It is so, it is so! Indeed, as you have said. The wheel I turn is the turning of the empty wheel, the Dharma wheel that is turned is inconceivable, the Dharma wheel that is turned is immeasurable. That which can be turned, is without attainment, without form, without birth, it is for extinction.' At that time, Sumati was joyful and elated, and a good heart arose. Then, she offered powdered sandalwood incense and various flower fragrances, scattering them before the Buddha, 'Yes, World Honored One! With this root of merit, deeply protect, skillfully rescue and hold, subdue the various senses, restrain desires, thereby being able to turn the Dharma wheel, turning the empty wheel, the inconceivable wheel, the immeasurable, limitless, without attainment, formless, without birth, wheel of extinction.' The Buddha then smiled with joy, and five colors—blue, red, yellow, white, and green—of light came out of his mouth, a very great light. --------------------------------------------------------------------------------