Chinese
，说如是言：“是善丈夫，应受信施不失果报。” 大德须菩提此日不食，过于晡时，从三昧起往诣佛所。到已，顶礼佛足，先所闻法具向佛说。 佛告须菩提：“汝今知是菩萨名不？” 须菩提言：“不知。世尊！” 佛言：“须菩提！是菩萨名转女身菩萨摩诃萨，以乐庄严方便教化众生。如摩伽陀国，十佉卢为一佉利，千佉利为一车，凡有如是千车芥子，有人能数得其边际，不能数知此转女身菩萨摩诃萨，以乐庄严方便于娑婆世界所化众生，令诸人天发于无上正真道心者。” 尔时，是女与五百女人围绕侍从，出王舍城向耆阇崛山往诣佛所。尔时世尊遥见是女，语大德须菩提须菩提：“汝今见是五百女来不？” 须菩提言：“已见，世尊！” 佛言：“此诸女等，是转女身菩萨摩诃萨，以乐庄严方便之所成熟，皆已安住无上正真道心。” 尔时，是女与五百女围绕侍从，到佛所已，顶礼佛足，却住一面；五百女人亦顶礼佛足，却住一面。 尔时，大德须菩提往诣女所，合掌恭敬。尔时，大德舍利弗语大德须菩提：“汝今得于非圣法耶？汝今住于非圣戒耶？恭敬女人。” 尔时是女语大德舍利弗：“大德！汝今知世圣非圣耶？若不能说，当默然住。 现代汉语译本：这样说道：‘这位善男子，应当接受供养，不会失去果报。’ 大德须菩提（Subhuti，佛陀的弟子）这天没有吃饭，过了午后，从禅定中起身前往佛陀的住所。到达后，顶礼佛足，将先前听闻的佛法全部向佛陀禀告。 佛陀告诉须菩提：‘你现在知道这位菩萨（Bodhisattva，指以证得无上智慧为目标的人）的名字吗？’ 须菩提说：‘不知道。世尊（Bhagavan，佛陀的称号）！’ 佛陀说：‘须菩提！这位菩萨名叫转女身菩萨摩诃萨（Zhuannvshen Bodhisattva Mahasattva，转变女身的伟大菩萨），以快乐庄严的方便法门教化众生。比如摩伽陀国（Magadha，古印度十六大国之一），十佉卢（kharlu，古代的容量单位）为一佉利（kharli，古代的容量单位），一千佉利为一车，假设有这样一千车的芥菜籽，有人能够数清它们的边际，却不能数清这位转女身菩萨摩诃萨，以快乐庄严的方便法门在娑婆世界（Saha World，我们所居住的这个世界）所教化的众生，使这些人天众生发起无上正真道心的人数。’ 当时，这位女子与五百名女子围绕侍从，走出王舍城（Rajagrha，古印度摩揭陀国的首都）前往耆阇崛山（Grdhrakuta Mountain，又名灵鹫山，佛陀常在此说法）去拜见佛陀。当时世尊远远地看见这位女子，告诉大德须菩提：‘须菩提，你现在看见这五百名女子来了吗？’ 须菩提说：‘已经看见了，世尊！’ 佛陀说：‘这些女子等，都是转女身菩萨摩诃萨以快乐庄严的方便法门所成熟的，都已经安住在无上正真道心。’ 当时，这位女子与五百名女子围绕侍从，到达佛陀的住所后，顶礼佛足，退到一旁站立；五百名女子也顶礼佛足，退到一旁站立。 当时，大德须菩提前往女子所在之处，合掌恭敬。当时，大德舍利弗（Sariputra，佛陀的十大弟子之一）对大德须菩提说：‘你现在得到了非圣法吗？你现在安住在非圣戒吗？竟然恭敬女人。’ 当时这位女子对大德舍利弗说：‘大德！你现在知道什么是圣，什么是非圣吗？如果不能说，就应当保持沉默。’
English
English version: Saying such words: 'This good man should receive offerings and will not lose the rewards.' The Venerable Subhuti (Subhuti, Buddha's disciple) did not eat on this day, and after noon, he arose from Samadhi (Samadhi, meditative consciousness) and went to the Buddha's abode. Having arrived, he prostrated at the Buddha's feet and recounted all the Dharma (Dharma, the teachings of the Buddha) he had previously heard to the Buddha. The Buddha said to Subhuti: 'Do you now know the name of this Bodhisattva (Bodhisattva, one who seeks enlightenment)?' Subhuti said: 'I do not know, World Honored One (Bhagavan, title of the Buddha)!' The Buddha said: 'Subhuti! This Bodhisattva is named Turning Female Body Bodhisattva Mahasattva (Zhuannvshen Bodhisattva Mahasattva, Great Bodhisattva who transforms the female body), who teaches and transforms sentient beings with the expedient means of joyful adornment. For example, in the country of Magadha (Magadha, one of the sixteen ancient Indian kingdoms), ten kharlus (kharlu, ancient unit of measurement) make one kharli (kharli, ancient unit of measurement), and one thousand kharlis make one cart. If there were one thousand carts of mustard seeds like this, and someone could count their boundaries, they could not count the sentient beings in the Saha World (Saha World, the world we live in) transformed by this Turning Female Body Bodhisattva Mahasattva with the expedient means of joyful adornment, causing these humans and devas (devas, gods or deities) to generate the unsurpassed, true, and correct mind of enlightenment.' At that time, this woman, surrounded and attended by five hundred women, left Rajagrha (Rajagrha, capital of the ancient Indian kingdom of Magadha) and went to Grdhrakuta Mountain (Grdhrakuta Mountain, also known as Vulture Peak Mountain, where the Buddha often taught) to visit the Buddha. At that time, the World Honored One saw this woman from afar and said to the Venerable Subhuti: 'Subhuti, do you now see these five hundred women coming?' Subhuti said: 'I have already seen them, World Honored One!' The Buddha said: 'These women and others are all matured by the Turning Female Body Bodhisattva Mahasattva with the expedient means of joyful adornment, and they have all settled in the unsurpassed, true, and correct mind of enlightenment.' At that time, this woman, surrounded and attended by five hundred women, arrived at the Buddha's abode, prostrated at the Buddha's feet, and stood to one side; the five hundred women also prostrated at the Buddha's feet and stood to one side. At that time, the Venerable Subhuti went to where the woman was and respectfully joined his palms. At that time, the Venerable Sariputra (Sariputra, one of the Buddha's ten great disciples) said to the Venerable Subhuti: 'Have you now attained non-holy Dharma? Are you now abiding in non-holy precepts? Showing respect to a woman.' At that time, this woman said to the Venerable Sariputra: 'Venerable One! Do you now know what is holy and what is non-holy? If you cannot say, then you should remain silent.' -------------------------------------------------------------------------------- ” 舍利弗言：“姊！汝能知圣及非圣耶！” 女言：“大德舍利弗！我能知之。” 舍利弗言：“姊！云何知也？”
Chinese
女言：“大德！若不断圣种，是名为圣。若不断佛种法种僧种，是名为圣。若行悲心欲令一切非圣解脱，是名为圣。大德舍利弗！宁为女人种种璎珞而自严饰，着瞻卜花鬘受五欲乐，不离无上正真道心增长于圣，胜阿罗汉修八解脱寂静诸漏。大德舍利弗！我今说喻，以琉璃碗盛水精珠，以无价宝置粪秽中。舍利弗！汝意云何？” 舍利弗言：“姊！宁无价宝置粪秽中，非琉璃碗盛水精珠。” “如是，大德舍利弗！若有女人住于无上正真道心，出过诸圣，非阿罗汉修八解脱住于寂静断诸漏胜。” 大德舍利弗言：“姊！汝向大乘耶？” 女言：“是大乘体无向无还。” 舍利弗言：“姊！若是大乘无向无还向，大乘者为何所趣？” 女言：“大德舍利弗！是向大乘，即是趣向无明无尽，乃至向于老死无尽。何以故？大德舍利弗！无明不可尽，乃至老死亦不可尽，无尽即是无生法性，若生是尽则无生无尽。大德舍利弗！缘合生法是法无诤。” 尔时，大德舍利弗白佛言：“世尊！谁能选择人？世尊！而此女人以是璎珞而自庄严得 现代汉语译本 舍利弗问：‘姊妹，您能分辨圣人与非圣人吗？’ 女子答：‘尊敬的舍利弗，我能分辨。’ 舍利弗问：‘姊妹，您是如何分辨的呢？’ 女子答：‘尊敬的舍利弗，如果不断绝圣种，就称为圣人。如果不断绝佛种（Buddha-gotra，成佛的种子）、法种（Dharma-gotra，佛法的种子）、僧种（Sangha-gotra，僧团的种子），就称为圣人。如果行持悲心，想要让一切非圣人解脱，就称为圣人。尊敬的舍利弗，宁可女人佩戴各种璎珞（各种装饰品）来庄严自己，戴着瞻卜花鬘（Champaka garland，一种香花制成的花环），享受五欲之乐（pañca kāmaguṇā，色、声、香、味、触五种感官享受），但不离开无上正真道心（anuttarā-samyak-saṃbodhi-citta，追求无上正等正觉的心），增长圣性，也胜过阿罗汉（Arhat，断尽烦恼，证得解脱的圣者）修习八解脱（aṣṭa vimokṣa，八种禅定解脱法门），处于寂静状态，断尽诸漏（āsava，烦恼）。尊敬的舍利弗，我现在打个比方，用琉璃碗盛放水精珠，用无价之宝放置在粪秽之中。舍利弗，您认为哪个更好？’ 舍利弗回答：‘姊妹，宁可将无价之宝放置在粪秽之中，也不要用琉璃碗盛放水精珠。’ ‘正是如此，尊敬的舍利弗！如果有个女人安住于无上正真道心，就胜过诸圣，胜过阿罗汉修习八解脱，安住于寂静，断尽诸漏。’ 尊敬的舍利弗问：‘姊妹，您趋向大乘（Mahāyāna，广度众生的佛教流派）吗？’ 女子答：‘这就是大乘的本体，无所谓趋向或不趋向。’ 舍利弗问：‘姊妹，如果大乘无所谓趋向或不趋向，那么趋向大乘的人又趋向何处呢？’ 女子答：‘尊敬的舍利弗，趋向大乘，就是趋向无明（avidyā，对事物真相的迷惑）无尽，乃至趋向老死（jarā-maraṇa，衰老和死亡）无尽。为什么呢？尊敬的舍利弗，无明不可穷尽，乃至老死也不可穷尽，无尽就是无生法性（anutpāda-dharma-kṣānti，不生不灭的真如自性），如果生是尽头，就没有生也没有尽头。尊敬的舍利弗，因缘和合而生的法，这种法是无诤的。’ 当时，尊敬的舍利弗对佛说：‘世尊（Bhagavan，佛的尊称）！谁能选择人呢？世尊！而这位女子用璎珞来庄严自己，得到…’
English
English version Shariputra (Śāriputra, one of the Buddha's chief disciples) said, 'Sister, can you discern the holy and the unholy?' The woman replied, 'Venerable Shariputra, I can discern them.' Shariputra said, 'Sister, how do you discern them?' The woman replied, 'Venerable Sir, if one does not cut off the lineage of the holy, that is called holy. If one does not cut off the Buddha-gotra (Buddha-gotra, the seed of becoming a Buddha), the Dharma-gotra (Dharma-gotra, the seed of the Dharma), the Sangha-gotra (Sangha-gotra, the seed of the Sangha), that is called holy. If one practices compassion, desiring to liberate all the unholy, that is called holy. Venerable Shariputra, it is better for a woman to adorn herself with various ornaments (various decorations), wear a Champaka garland (Champaka garland, a garland made of fragrant flowers), enjoy the pleasures of the five desires (pañca kāmaguṇā, the five sense pleasures of sight, sound, smell, taste, and touch), but not depart from the unsurpassed, right, and true mind (anuttarā-samyak-saṃbodhi-citta, the mind of seeking unsurpassed perfect enlightenment), increasing in holiness, than for an Arhat (Arhat, a liberated being who has extinguished all defilements) to cultivate the eight liberations (aṣṭa vimokṣa, eight meditative liberations), dwelling in tranquility, extinguishing all outflows (āsava, defilements). Venerable Shariputra, I will now give an analogy: using a crystal bowl to hold water-crystal beads, and placing a priceless treasure in filth. Shariputra, what do you think?' Shariputra replied, 'Sister, it is better to place a priceless treasure in filth than to use a crystal bowl to hold water-crystal beads.' 'Just so, Venerable Shariputra! If a woman dwells in the unsurpassed, right, and true mind, she surpasses all the holy ones, surpassing an Arhat who cultivates the eight liberations, dwells in tranquility, and extinguishes all outflows.' Venerable Shariputra said, 'Sister, do you aspire to the Mahayana (Mahāyāna, the Great Vehicle of Buddhism)?' The woman replied, 'This is the very essence of the Mahayana; there is no such thing as aspiring or not aspiring.' Shariputra said, 'Sister, if the Mahayana is without aspiration or non-aspiration, then where do those who aspire to the Mahayana go?' The woman replied, 'Venerable Shariputra, aspiring to the Mahayana is aspiring to the endlessness of ignorance (avidyā, delusion about the true nature of reality), and even to the endlessness of old age and death (jarā-maraṇa, aging and death). Why? Venerable Shariputra, ignorance cannot be exhausted, and even old age and death cannot be exhausted. Exhaustion-less is the nature of non-arising (anutpāda-dharma-kṣānti, the nature of reality that is unborn and undying); if birth is the end, then there is neither birth nor end. Venerable Shariputra, dharmas that arise from the union of conditions are without strife.' At that time, the Venerable Shariputra said to the Buddha (Bhagavan, the Blessed One), 'World Honored One (Bhagavan, the Blessed One)! Who can choose people? World Honored One! And this woman, adorning herself with ornaments, obtains...' -------------------------------------------------------------------------------- 成是辩。”
Chinese
女言：“大德舍利弗！此辩非是璎珞庄严。” 舍利弗言：“姊！是谁辩耶？” 女言：“大德舍利弗！菩萨庄严八种璎珞，若庄严已，得于菩萨无碍之辩。何等八？不失菩提心璎珞庄严，住于究竟大悲之心璎珞庄严，一切众生无有碍心璎珞庄严，进求多闻无有厌足璎珞庄严，善能观察如所闻法璎珞庄严，化诸众生亦不见于一切诸法璎珞庄严，善知方便分别甚深缘合生法，善知一切众生诸根璎珞庄严，诸佛受持善知方便璎珞庄严。大德舍利弗！是名八种璎珞庄严，若有菩萨以是璎珞自庄严已得无碍辩。” 尔时，大德舍利弗白佛言：“世尊！而是女者于何命终而来生此？” 尔时是女于舍利弗前化一女身，如己无异。是女即语大德舍利弗言：“汝问是女于何命终来生此间？” 舍利弗言：“姊！此女是化，化无生死。” 女言：“大德舍利弗！如是！如是！如汝所说，如来、正觉一切诸法皆如化相，若有知是一切诸法如化相者无有生死。” 尔时，佛告舍利弗：“是菩萨摩诃萨名转女身，从阿閦佛土来至于此，化众生故。舍利弗！是转女身菩萨摩诃萨，此娑婆界成熟无量无边众生，住于无上正真之道。” 尔时，转女身菩萨以是色身五体投地， 女答道：‘成就就是辩才。’ 女子说：‘大德舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称）！这种辩才并非是靠璎珞（一种装饰品）来庄严的。’ 舍利弗（Śāriputra）说：‘姊妹！那么是谁的辩才呢？’ 女子说：‘大德舍利弗（Śāriputra）！菩萨（Bodhisattva，为救度众生而发愿成佛的人）用八种璎珞来庄严自己，如果庄严完毕，就能得到菩萨（Bodhisattva）无碍的辩才。是哪八种呢？不失去菩提心（bodhicitta，觉悟之心）的璎珞庄严，安住于究竟大悲之心的璎珞庄严，对一切众生没有障碍之心的璎珞庄严，不断追求多闻而没有厌倦的璎珞庄严，善于观察所听闻的佛法的璎珞庄严，教化众生也不执着于一切诸法的璎珞庄严，善于了解方便法门，分别甚深缘起法，善于了解一切众生诸根的璎珞庄严，诸佛（Buddha，觉悟者）所受持的善巧方便的璎珞庄严。大德舍利弗（Śāriputra）！这叫做八种璎珞庄严，如果有菩萨（Bodhisattva）用这些璎珞来庄严自己，就能得到无碍的辩才。’ 当时，大德舍利弗（Śāriputra）问佛（Buddha）说：‘世尊（Bhagavan，佛的尊称）！这个女子从哪里去世后来到这里？’ 当时，这个女子在舍利弗（Śāriputra）面前化现出一个女身，和自己没有区别。这个女子就对大德舍利弗（Śāriputra）说：‘你问这个女子从哪里去世后来到这里？’ 舍利弗（Śāriputra）说：‘姊妹！这个女子是化现出来的，化现之物没有生死。’ 女子说：‘大德舍利弗（Śāriputra）！是的！是的！正如你所说，如来（Tathāgata，佛的称号之一）、正觉（Sammasambuddha，完全觉悟者）所说的一切诸法都如幻化之相，如果有人知道一切诸法都如幻化之相，就没有生死。’ 当时，佛（Buddha）告诉舍利弗（Śāriputra）说：‘这位菩萨摩诃萨（Bodhisattva-mahāsattva，伟大的菩萨）名叫转女身，从阿閦佛（Akshobhya Buddha，不动佛）的佛土来到这里，为了教化众生。舍利弗（Śāriputra）！这位转女身菩萨摩诃萨（Bodhisattva-mahāsattva）在这个娑婆世界（Sahā world，我们所居住的这个世界）成熟了无量无边的众生，安住在无上正真之道上。’ 当时，转女身菩萨（Bodhisattva）用这个色身五体投地，