Chinese
而不违舍一切智心，斯极贤圣，过声闻八维务禅八寂之门，胜诸罗汉常住寂静。故舍利弗！为仁引喻当解是义，若以水精着琉璃器，复以明月珠着瓦木器，何所胜乎？” 舍利弗答曰：“以明月珠着瓦木器，胜以水精着琉璃器。” 其女答曰：“如是，如是。唯，舍利弗！若有女人五乐自娱，用一切宝庄严其身，心立一切智，极为圣贤，逾乎罗汉八维务禅住于寂静也。” 舍利弗问女：“姊岂不志立大乘？” 其女答曰：“其大乘者，无所住立亦不退还。” 又问：“假使大乘无所住立亦不退还，云何学乎？” 其女答曰：“唯，舍利弗！其求大乘不尽无明乃志求道。所以者何？大乘平等，其无尽者，无明无尽及老病死，法无所生亦无所灭，其有生者必归灭尽，其无所生则不灭尽。唯，舍利弗！如是了者十二缘起无所复灭。” 时舍利弗问女曰：“诸天上世人皆应为姊稽首作礼，何况于今须菩提耶？” 时舍利弗前问佛言：“从今已往人不可相。所以者何？今是女人以是庄严璎珞其身，辩才圣达巍巍如是。” 其女答曰：“唯，舍利弗！非是庄严璎珞文饰之辩才也。” 又问：“何所？” 辩才女答曰：“菩萨有八庄严璎珞，以是璎珞庄严其身 现代汉语译本：‘不违背和舍弃追求一切智慧的心，这是极其贤能圣洁的，超过了声闻乘通过八种解脱方式和禅定进入寂静涅槃的境界，胜过那些常住在寂静中的阿罗汉。所以，舍利弗（Śāriputra）！为了便于理解，我来打个比方，如果把水晶放在琉璃器皿里，又把明月珠放在瓦器木器里，哪个更好呢？’ 舍利弗（Śāriputra）回答说：‘把明月珠放在瓦器木器里更好，胜过把水晶放在琉璃器皿里。’ 那位女子说：‘是的，是的。舍利弗（Śāriputra）！如果一个女人用五种世俗的快乐来娱乐自己，用一切珍宝来装饰她的身体，但心中立下追求一切智慧的志向，那就是极其圣贤的，超过了阿罗汉通过八种解脱方式和禅定而安住于寂静的境界。’ 舍利弗（Śāriputra）问那位女子：‘您难道不是立志于大乘吗？’ 那位女子回答说：‘所谓大乘，是没有固定的住处，也不会退转的。’ 又问：‘如果大乘没有固定的住处，也不会退转，那么应该如何修学呢？’ 那位女子回答说：‘舍利弗（Śāriputra）！追求大乘的人，不彻底断尽无明就不会停止追求真理。为什么呢？因为大乘是平等的，而所谓没有穷尽的，就是无明没有穷尽，以及衰老、疾病和死亡没有穷尽。法没有产生，也没有消灭，凡是有生起的，必定会归于灭尽，凡是没有生起的，就不会灭尽。舍利弗（Śāriputra）！像这样理解的人，对于十二因缘的流转和还灭，就不会再执着了。’ 当时，舍利弗（Śāriputra）问那位女子说：‘诸天、世人都应该向您稽首作礼，更何况是须菩提（Subhūti）呢？’ 当时，舍利弗（Śāriputra）上前问佛陀说：‘从今以后，人不可以貌相。为什么呢？因为这位女子用这些庄严的璎珞装饰她的身体，辩才无碍，圣洁通达，如此令人敬畏。’ 那位女子回答说：‘舍利弗（Śāriputra）！这并非是庄严的璎珞和文饰所带来的辩才。’ 又问：‘那是什么呢？’ 辩才女回答说：‘菩萨有八种庄严的璎珞，用这些璎珞来庄严自身。’
English
English version: 'Without contradicting or abandoning the mind that seeks all wisdom, this is the utmost in virtue and holiness, surpassing the Śrāvakayāna's (声闻乘) path of eight liberations and eight stages of meditative absorption leading to tranquility, and superior to those Arhats (罗汉) who dwell in constant stillness. Therefore, Śāriputra (舍利弗)! To illustrate, consider this analogy: if one were to place a crystal in a glass vessel and a bright moon pearl in a clay or wooden vessel, which would be superior?' Śāriputra (舍利弗) replied, 'Placing the bright moon pearl in the clay or wooden vessel is superior to placing the crystal in the glass vessel.' The woman said, 'So it is, so it is. O, Śāriputra (舍利弗)! If a woman indulges in the five pleasures, adorns her body with all kinds of jewels, but establishes in her mind the aspiration for all wisdom, she is extremely virtuous and holy, surpassing the Arhats (罗汉) who dwell in tranquility through the eight liberations and meditative absorptions.' Śāriputra (舍利弗) asked the woman, 'Sister, do you not aspire to the Mahāyāna (大乘)?' The woman replied, 'The Mahāyāna (大乘) is without fixed abode and does not regress.' He further asked, 'If the Mahāyāna (大乘) is without fixed abode and does not regress, how is it to be learned?' The woman replied, 'O, Śāriputra (舍利弗)! One who seeks the Mahāyāna (大乘) does not cease seeking the path until the exhaustion of ignorance. Why? Because the Mahāyāna (大乘) is equanimous. That which is inexhaustible is the inexhaustibility of ignorance, as well as old age, sickness, and death. Dharma (法) is without origination and without cessation. That which originates must return to cessation, and that which does not originate does not cease. O, Śāriputra (舍利弗)! One who understands thus no longer clings to the cycle of the twelve links of dependent origination (十二缘起) and its cessation.' Then Śāriputra (舍利弗) asked the woman, 'All the gods and people in the world should bow and pay homage to you, how much more so should Subhūti (须菩提)?' Then Śāriputra (舍利弗) approached the Buddha and said, 'From now on, one should not judge people by their appearance. Why? Because this woman adorns her body with these magnificent necklaces, and her eloquence is sacred and profound, so awe-inspiring.' The woman replied, 'O, Śāriputra (舍利弗)! It is not the eloquence of adornment and ornamentation.' He further asked, 'What is it then?' The eloquent woman replied, 'A Bodhisattva (菩萨) has eight adornments of necklaces, with which they adorn themselves.' --------------------------------------------------------------------------------
Chinese
，心净如空，菩萨由是成无挂碍正真辩才。何谓为八？修开士行不舍道心，菩萨庄严；志怀大乘不存小节，建立庄严；等心众生，无害庄严；精进博闻，无厌庄严；如所闻法辄能奉行，乃是菩萨身所庄严；决深妙法了诸缘起庄严其身；晓众生根，菩萨庄严；佛所建立，菩萨庄严；菩萨开化，此则庄严行权方便。是舍利弗，菩萨所行八事庄严，菩萨住是逮得辩才无所挂碍，开化一切五趣闇蔽。” 时，舍利弗前白佛言：“今此女人于何佛土没来生此国？” 于时其女化一女人端正姝妙，住舍利弗前，问：“舍利弗！吾故问仁：‘今此女人于何所土没而至此土？’” 舍利弗曰：“今是现女为化像耳，其化自然，斯化现者无没无生。” 其女答曰：“如是，舍利弗！一切诸法，化自然相，如来因是成最正觉。若解诸法一切如化自然相者，则无有生亦无终没，斯等高士慧犹虚空，不应问：‘彼所从来生若以终没。’” 彼时世尊告舍利弗：“斯则菩萨名曰转女，从阿閦佛所妙乐世界没来生此，欲以开化一切众生，顺权方便现女人身。是转女菩萨，前后劝导无央数不可计限众生之类，使发无上正真道意。” 时转女菩萨以女人像，进前诣佛所稽首足下，口宣此言：“唯然，世尊！礼佛足 现代汉语译本：心清净如虚空，菩萨因此成就无所挂碍的正真辩才。什么是八种庄严呢？修习菩萨行而不舍弃道心，是菩萨的庄严；立志怀抱大乘而不拘泥于细微末节，是建立庄严；以平等心对待众生，是无害的庄严；精进广博地学习，是永不厌倦的庄严；对于所听闻的佛法都能奉行，这是菩萨以身所作的庄严；通达甚深微妙的佛法，了解诸法缘起，以此庄严自身；了解众生的根器，是菩萨的庄严；佛所建立的法，是菩萨的庄严；菩萨的开导教化，这是庄严行权方便。舍利弗（Śāriputra），菩萨所修行的这八件事是庄严，菩萨安住于此就能获得无所挂碍的辩才，开化一切五道众生的黑暗蒙蔽。 当时，舍利弗（Śāriputra）上前禀告佛说：‘现在这位女子是从哪个佛土去世后来到这个世界的呢？’ 这时，那位女子变化成一位端正美丽的女人，站在舍利弗（Śāriputra）面前，问道：‘舍利弗（Śāriputra）！我反问你：‘现在这位女子是从哪个佛土去世后来到这个世界的呢？’ 舍利弗（Śāriputra）说：‘现在这位女子所显现的是变化之像，这种变化是自然而然的，这种变化所显现的没有去世也没有出生。’ 那位女子回答说：‘是的，舍利弗（Śāriputra）！一切诸法，都是变化自然之相，如来（Tathāgata）因此成就最正觉。如果理解诸法一切都是如变化自然之相，那么就没有出生也没有终结，这些高士的智慧犹如虚空，不应该问：‘她从哪里来，出生在哪里，又在哪里终结。’ 那时，世尊告诉舍利弗（Śāriputra）说：‘这位菩萨名叫转女，从阿閦佛（Akshobhya Buddha）的妙乐世界去世后来到这里，想要开化一切众生，顺应权巧方便而示现女人之身。这位转女菩萨，前后劝导无数不可计数众生，使他们发起无上正真道意。’ 当时，转女菩萨以女人之身，上前来到佛的处所，顶礼佛足，口中说道：‘是的，世尊！礼佛足！’
English
English version: With a mind as pure as the sky, a Bodhisattva thus attains genuine eloquence, free from all hindrances. What are the eight adornments? Cultivating the conduct of a Bodhisattva without abandoning the aspiration for enlightenment is a Bodhisattva's adornment; aspiring to the Mahayana without being attached to minor details is establishing adornment; treating all beings with equanimity is harmless adornment; diligently learning and widely hearing is adornment without weariness; being able to practice the Dharma as heard is the adornment of a Bodhisattva's body; understanding profound and subtle Dharma, comprehending the arising of all phenomena, adorns their body; understanding the faculties of beings is a Bodhisattva's adornment; what the Buddha establishes is a Bodhisattva's adornment; the Bodhisattva's guidance and transformation is the adornment of expedient means. Shariputra (Śāriputra), these eight practices are the adornments of a Bodhisattva, and by abiding in them, a Bodhisattva attains unobstructed eloquence, enlightening all beings in the darkness of the five realms. At that time, Shariputra (Śāriputra) stepped forward and said to the Buddha, 'From which Buddha-land did this woman pass away to be born in this country?' Then, the woman transformed into a woman of upright and beautiful appearance, stood before Shariputra (Śāriputra), and asked, 'Shariputra (Śāriputra)! I ask you in return: 'From which Buddha-land did this woman pass away to come to this land?' Shariputra (Śāriputra) said, 'What is now manifested by this woman is a transformation, and this transformation is natural. What is manifested by this transformation has neither passing away nor birth.' The woman replied, 'So it is, Shariputra (Śāriputra)! All dharmas are of a nature of transformation and spontaneity, and the Tathagata (Tathāgata) thereby attains perfect enlightenment. If one understands that all dharmas are like transformations and spontaneous in nature, then there is neither birth nor cessation. The wisdom of such noble beings is like the void, and one should not ask: 'Where did she come from, where was she born, and where did she cease?' At that time, the World Honored One told Shariputra (Śāriputra), 'This Bodhisattva is named Turning Woman, and she passed away from the World of Wonderful Joy of Akshobhya Buddha (Akshobhya Buddha) to be born here, desiring to enlighten all beings, manifesting a woman's body in accordance with skillful means. This Turning Woman Bodhisattva has guided countless beings, encouraging them to generate the aspiration for unsurpassed, true, and perfect enlightenment.' Then, the Turning Woman Bodhisattva, in the form of a woman, stepped forward to the Buddha's place, bowed her head at his feet, and proclaimed, 'Yes, World Honored One! I pay homage to the Buddha's feet!' --------------------------------------------------------------------------------
Chinese
已不授我决不从地起，当于将来逮无上正真之道，使没女身化成男子。”及五百女礼佛足下，各自叹曰：“再反稽首，唯然，世尊！不见授决终不从起，使没女像得成男子，当逮无上正真道也。” 尔时世尊便则忻笑，诸佛本法自然瑞应，无央数色从佛口出，青黄白黑红紫之色，周照十方无量佛土，还绕三匝从顶上入。 于时，阿难即从坐起，偏袒右臂右膝着地，叉手白佛言：“何因缘笑？既笑当有意。” 佛告阿难：“汝宁见此转女菩萨与五百众，稽首佛足患厌女像不？” 阿难白佛：“唯然，见之。” 佛言：“此转女菩萨，已越诸劫数逮无上正真之道，成最正觉，号曰光明重王，当以成佛道。五百女人变为男子，成五百菩萨，常与五百菩萨众，俱逮得总持辩才无碍，以若干变璎珞严身，亦当效斯转女菩萨，化严饰身开化度众，亦当法效光明重王如来。光明重王如来，皆当受决当逮无上正真之道。光明重王如来佛土，丰炽太平五谷极贱安隐快乐，人民滋茂天人充备，居宅宫殿饮食自然化生，犹兜术天。其佛国土无女人名，况复有形乎？诸菩萨众皆当化生，七宝莲华自然而坐，净修梵行，以是八法，庄严其身。” 时转女菩萨及五百女人，闻佛授决，因得如是自然欣喜，踊在 现代汉语译本：‘如果世尊不给我授记，我决不从地上起来，将来必定证得无上正真之道，使我这女身转变为男子。’以及五百位女子礼拜佛的脚下，各自叹息说道：‘再次顶礼，是的，世尊！如果不见您授记，我们终不从地上起来，使我们这女身形象得成男子，必定证得无上正真之道。’ 这时世尊便欢喜而笑，诸佛本有的法则自然显现瑞应，无数种颜色从佛口中发出，青、黄、白、黑、红、紫等颜色，周遍照耀十方无量佛土，然后环绕三圈从佛的头顶进入。 这时，阿难（Ananda，佛陀的十大弟子之一）即从座位上站起，袒露右臂，右膝着地，合掌向佛说道：‘是什么因缘让您发笑？既然发笑，必定有其用意。’ 佛告诉阿难：‘你难道看见这位转女菩萨（Zhuannv Pusa，字面意思是“转女菩萨”）与五百大众，顶礼佛足，厌患女身吗？’ 阿难回答佛说：‘是的，我看见了。’ 佛说：‘这位转女菩萨，已经超越无数劫数，必定证得无上正真之道，成就最正觉，名号叫做光明重王（Guangming Zhongwang，字面意思是“光明重王”），将要以此成就佛道。这五百位女人将变为男子，成就五百位菩萨，常与五百位菩萨大众在一起，必定获得总持（Dharani，总摄忆持一切法而不忘失的智慧）辩才无碍，以各种变化的璎珞（Yingluo，一种装饰品）庄严自身，也将效法这位转女菩萨，变化庄严自身，开化度化众生，也将效法光明重王如来。光明重王如来，都将受到授记，必定证得无上正真之道。光明重王如来的佛土，丰饶兴盛，太平安乐，五谷极其低贱，安稳快乐，人民繁荣昌盛，天人和合，居住的宅院宫殿饮食自然化生，如同兜率天（Tushita Heaven，欲界第四天）。他的佛国土没有女人的名字，更何况有女人的形体呢？诸位菩萨大众都将化生，在七宝莲花上自然而坐，清净修持梵行（Brahmacharya，清净的行为），以这八种功德，庄严自身。’ 当时，转女菩萨及五百位女人，听闻佛陀授记，因此得到如此自然而生的欢喜，踊跃在