Chinese
佛告普华幢天子言：“汝今当知，过去度如殑伽沙数劫前，彼时有世界名金焰光明，有佛出世，号无垢日焰光明如来、应供、正等正觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊，十号具足。天子！彼佛寿量九百九十万俱胝那庾多数，为诸众生说三乘法，所谓：声闻乘、缘觉乘、菩萨乘。时彼如来初会说法，有八百四十万俱胝那庾多众生，住声闻乘得阿罗汉，诸漏已尽舍诸重担得大善利，诸有结缚皆悉已尽，正智无碍心善解脱；第二会说法时，有七十万俱胝那庾多苾刍得阿罗汉；第三会说法时，有六百五十万俱胝那庾多苾刍得阿罗汉。彼佛法中，二分苾刍、苾刍尼、优婆塞、优婆夷众；二分菩萨摩诃萨众。彼诸菩萨一切皆是不退转者，皆悉证得无生法忍，普入无边三摩地门，圆满善法，复得无边陀罗尼门，如来为说不退转法轮，况复彼诸初发大乘心者，其数无量，是中亦有无量众生住缘觉者。 “天子！彼无垢日焰光明如来，以其无量无数相应行法，普摄众生。时彼金焰光明世界，多以黄金而用庄严，诸有楼阁殿堂众宝为柱，一切树林皆宝严饰，于其树间出妙音声，称赞甚深不思议法。所谓：空声、无相声、无愿声；无性声、无著声；无生声、无起声，出如是等赞诸法声。其所出声， 现代汉语译本 佛告诉普华幢天子说：‘你现在应当知道，过去经过如恒河沙数般的劫之前，那时有个世界名叫金焰光明，有佛出世，名号为无垢日焰光明如来（Tathagata，如来）、应供（Arhat，阿罗汉）、正等正觉（Samyak-sambuddha，三藐三菩提）、明行足（Vidya-charana-sampanna，又译为明行具足）、善逝（Sugata，善逝）、世间解（Lokavidu，了解世间事理的人）、无上士（Anuttara-purusa-damya-sarathi，无上调御丈夫）、调御丈夫（Purusa-damya-sarathi，训练有情者）、天人师（Sasta deva-manusyanam，天和人的导师）、佛（Buddha，觉者）、世尊（Bhagavan，世间最尊贵的人），十种名号全部具备。天子！那位佛的寿命长达九百九十万俱胝那庾多（koti-nayuta，极大数量单位）年，为众生宣说三乘法，即声闻乘（Sravaka-yana，听闻佛法而修行的乘）、缘觉乘（Pratyeka-buddha-yana，通过自身观察因缘而觉悟的乘）、菩萨乘（Bodhisattva-yana，以利益众生为目标的乘）。当时那位如来第一次集会说法时，有八百四十万俱胝那庾多众生，安住于声闻乘，证得阿罗汉果位，各种烦恼已经断尽，舍弃各种重担，获得极大的利益，各种束缚都已经断尽，以正确的智慧没有阻碍，内心得到很好的解脱；第二次集会说法时，有七十万俱胝那庾多比丘（bhiksu，出家男子）证得阿罗汉果位；第三次集会说法时，有六百五十万俱胝那庾多比丘证得阿罗汉果位。那位佛的教法中，比丘、比丘尼（bhiksuni，出家女子）、优婆塞（upasaka，在家男居士）、优婆夷（upasika，在家女居士）各占两分；菩萨摩诃萨（Bodhisattva-mahasattva，大菩萨）众也占两分。那些菩萨一切都是不退转者，都证得了无生法忍（anutpattika-dharma-ksanti，对诸法不生不灭的深刻理解），普遍进入无边的三摩地（samadhi，禅定）之门，圆满各种善法，又获得无边的陀罗尼（dharani，总持）之门，如来为他们宣说不退转法轮，更何况那些初次发起大乘心的人，他们的数量无量无边，这些人中也有无量众生安住于缘觉的境界。’ ‘天子！那位无垢日焰光明如来，以其无量无数相应的修行方法，普遍摄受众生。当时那个金焰光明世界，多用黄金来庄严，各种楼阁殿堂都用众宝作为柱子，一切树林都用宝物装饰，在那些树林之间发出美妙的声音，称赞甚深不可思议的佛法。所称赞的内容是：空声（sunyata，空性）、无相声（animitta，无相）、无愿声（apranihita，无愿）；无性声（asvabhava，无自性）、无著声（asanga，无执着）；无生声（anutpada，不生）、无起声（anabhinirvrtti，不起），发出像这样的称赞诸法实相的声音。这些声音所表达的，'
English
English version The Buddha told the celestial being Pu Hua Chuang: 'You should know now that in the past, countless kalpas (aeons) ago, as numerous as the sands of the Ganges River, there was a world called Golden Flame Light. A Buddha appeared in that world, named Immaculate Sun Flame Light Tathagata (Tathagata, 'Thus Gone One'), Worthy One (Arhat, 'One who is worthy of offerings'), Perfectly Enlightened One (Samyak-sambuddha, 'Perfectly Self-Awakened One'), Perfect in Knowledge and Conduct (Vidya-charana-sampanna), Well-Gone One (Sugata, 'One who has gone well'), Knower of the World (Lokavidu, 'One who understands the world'), Unsurpassed One (Anuttara-purusa-damya-sarathi, 'Unsurpassed Trainer of Men'), Tamer of Men (Purusa-damya-sarathi, 'Trainer of those who need to be tamed'), Teacher of Gods and Humans (Sasta deva-manusyanam, 'Teacher of gods and humans'), Buddha (Buddha, 'Awakened One'), World Honored One (Bhagavan, 'Blessed One'), possessing all ten titles. Celestial being! That Buddha's lifespan was nine million nine hundred thousand koti-nayutas (koti-nayuta, a very large number unit), and he taught the Three Vehicles to all beings, namely: the Hearer Vehicle (Sravaka-yana, the vehicle of those who hear and practice the teachings), the Solitary Realizer Vehicle (Pratyeka-buddha-yana, the vehicle of those who awaken through their own observation of conditions), and the Bodhisattva Vehicle (Bodhisattva-yana, the vehicle of those who aim to benefit all beings). At the first Dharma assembly of that Tathagata, there were eight million four hundred thousand koti-nayutas of beings who dwelt in the Hearer Vehicle, attained the Arhatship, exhausted all defilements, relinquished all burdens, obtained great benefit, exhausted all bonds, possessed unobstructed right wisdom, and whose minds were well liberated. At the second Dharma assembly, there were seven hundred thousand koti-nayutas of bhikshus (bhiksu, ordained monks) who attained the Arhatship. At the third Dharma assembly, there were six million five hundred thousand koti-nayutas of bhikshus who attained the Arhatship. In that Buddha's Dharma, the bhikshus, bhikshunis (bhiksuni, ordained nuns), upasakas (upasaka, lay male followers), and upasikas (upasika, lay female followers) each constituted two parts; and the Bodhisattva-mahasattvas (Bodhisattva-mahasattva, great Bodhisattvas) also constituted two parts. All of those Bodhisattvas were non-retrogressing, and all had attained the forbearance of the non-arising of phenomena (anutpattika-dharma-ksanti, profound understanding of the non-arising and non-ceasing of all dharmas), universally entered the gates of boundless samadhi (samadhi, meditative absorption), perfected all good dharmas, and also obtained the gates of boundless dharani (dharani, mnemonic device). The Tathagata turned the wheel of non-retrogressing Dharma for them, let alone those who had initially aroused the great Bodhi mind, whose numbers were immeasurable. Among them, there were also immeasurable beings who dwelt in the state of Solitary Realizers.' 'Celestial being! That Immaculate Sun Flame Light Tathagata, with his immeasurable and countless corresponding practices, universally embraced all beings. At that time, that world of Golden Flame Light was mostly adorned with gold, and all the pavilions and palaces had pillars made of various jewels. All the forests were adorned with jewels, and from within those forests came forth wonderful sounds, praising the profound and inconceivable Dharma. What was praised was: the sound of emptiness (sunyata, emptiness), the sound of signlessness (animitta, absence of characteristics), the sound of wishlessness (apranihita, absence of wishes); the sound of no-self-nature (asvabhava, absence of inherent existence), the sound of non-attachment (asanga, absence of clinging); the sound of non-arising (anutpada, absence of arising), the sound of non-origination (anabhinirvrtti, absence of origination). Such were the sounds that praised the nature of all dharmas. The sounds that were expressed,' --------------------------------------------------------------------------------
Chinese
一切众生闻者爱乐。彼佛灭后，正法住世满一千岁。 “天子！时彼金焰光明世界中，有转轮王名最胜辩才，为四洲主。是时彼王于无垢日焰光明佛刹中，以其饮食、衣服、卧具、幢幡、宝盖诸妙供具，供养彼佛及其佛刹所有一切声闻、缘觉、大菩萨众。如是供养满一俱胝岁，于彼佛所深种善根。彼转轮王种是善根时，即有八万四千众生，及王宫中有三百二十万后妃眷属，同发阿耨多罗三藐三菩提心。 “天子！彼最胜辩才转轮圣王有其千子，先于声闻法中发生信解，后复发于阿耨多罗三藐三菩提心，证得无生法忍。尔时彼王有女名曰大慧，具大辩才甚深信解。是时大慧与七千二百宫女眷属恭敬围绕，诣彼无垢日焰光明佛所。到佛所已，与诸眷属头面着地，礼彼佛足。时大慧女以善根故，即发阿耨多罗三藐三菩提心。既发心已前白佛言：‘世尊！我欲趣求阿耨多罗三藐三菩提果，然我今者不能以此女人色相而取证彼阿耨多罗三藐三菩提。唯愿世尊为我开示，有何法门如理修行，令我当得转女人身成男子相，速能取证阿耨多罗三藐三菩提果？’ “尔时无垢日焰光明如来即告大慧女言：‘汝善女人！当有一法，能具足者，即得转女人身成男子相。何等为一？所谓发起大菩提心、无等等心、一切三界最 现代汉语译本： 一切众生听到这些都心生爱慕和喜悦。那位佛陀涅槃后，正法住世的时间将满一千岁。 ‘天子！那时，在金焰光明世界中，有一位转轮王名叫最胜辩才（Cakravarti king named Suvisesabuddhi），是四大部洲的统治者。当时，这位国王在无垢日焰光明佛（Vimalarasmiprabhasa Buddha）的佛刹中，用饮食、衣服、卧具、幢幡、宝盖等各种美妙的供品，供养那位佛陀以及他佛刹中所有的声闻（Śrāvaka）、缘觉（Pratyekabuddha）、大菩萨众（Mahābodhisattvas）。这样供养了整整一俱胝（koṭi）年，在那位佛陀那里深深地种下了善根。当这位转轮王种下这些善根时，就有八万四千众生，以及王宫中三百二十万后妃眷属，一同发起了阿耨多罗三藐三菩提心（anuttarā-samyak-saṃbodhi-citta）。’ ‘天子！这位最胜辩才转轮圣王有千个儿子，他们先在声闻法中产生了信心和理解，后来又发起了阿耨多罗三藐三菩提心，证得了无生法忍（anutpattika-dharma-kṣānti）。当时，这位国王有个女儿名叫大慧（Mahamati），具有极大的辩才和甚深的信心与理解。当时，大慧与七千二百名宫女眷属恭敬地围绕着她，前往无垢日焰光明佛（Vimalarasmiprabhasa Buddha）的住所。到达佛陀住所后，她与所有眷属头面着地，礼拜佛陀的双足。当时，大慧女因为善根的缘故，立即发起了阿耨多罗三藐三菩提心。发起菩提心后，她上前对佛陀说：‘世尊！我想要追求阿耨多罗三藐三菩提果（anuttarā-samyak-saṃbodhi-phala），但我现在不能以这个女人的色相来证得阿耨多罗三藐三菩提。唯愿世尊为我开示，有什么法门可以如理修行，使我能够转变女身成为男子之身，迅速证得阿耨多罗三藐三菩提果？’ ‘当时，无垢日焰光明如来（Vimalarasmiprabhasa Tathagata）就告诉大慧女说：‘你这位善女人！有一种法，能够具足它，就能转变女身成为男子之身。这是哪一种法呢？就是发起大菩提心（mahābodhicitta）、无等等心（asama-sama-citta）、一切三界最’
English
English version: All beings who hear of this will love and rejoice. After that Buddha passes away, the True Dharma will remain in the world for a full thousand years. 'Prince! At that time, in the world of Golden Flame Light, there was a Cakravarti king named Suvisesabuddhi (最胜辩才), ruler of the four continents. At that time, this king, in the Buddha-field of Vimalarasmiprabhasa Buddha (无垢日焰光明佛), offered food, clothing, bedding, banners, jeweled canopies, and various exquisite offerings to that Buddha and all the Śrāvakas (声闻), Pratyekabuddhas (缘觉), and Mahābodhisattvas (大菩萨众) in his Buddha-field. He made such offerings for a full koṭi (俱胝) years, planting deep roots of goodness in the presence of that Buddha. When this Cakravarti king planted these roots of goodness, eighty-four thousand beings, along with three million two hundred thousand consorts and attendants in the royal palace, all generated the mind of anuttarā-samyak-saṃbodhi (阿耨多罗三藐三菩提心).' 'Prince! This Cakravarti Holy King Suvisesabuddhi had a thousand sons, who first developed faith and understanding in the Dharma of the Śrāvakas, and later generated the mind of anuttarā-samyak-saṃbodhi, attaining the kṣānti (忍) of non-origination of dharmas (anutpattika-dharma-kṣānti). At that time, this king had a daughter named Mahamati (大慧), possessing great eloquence and profound faith and understanding. At that time, Mahamati, respectfully surrounded by seven thousand two hundred palace women and attendants, went to the abode of Vimalarasmiprabhasa Buddha (无垢日焰光明佛). Having arrived at the Buddha's abode, she and all her attendants prostrated themselves, touching their heads to the ground, and paid homage to the Buddha's feet. At that time, the maiden Mahamati, due to her roots of goodness, immediately generated the mind of anuttarā-samyak-saṃbodhi. Having generated this mind, she stepped forward and said to the Buddha: 'World-Honored One! I wish to seek the fruit of anuttarā-samyak-saṃbodhi (阿耨多罗三藐三菩提果), but I am now unable to attain that anuttarā-samyak-saṃbodhi with this female form. I beseech the World-Honored One to reveal to me what Dharma practice I can cultivate in accordance with the truth, so that I may transform my female body into a male body and quickly attain the fruit of anuttarā-samyak-saṃbodhi?' 'At that time, the Tathagata Vimalarasmiprabhasa (无垢日焰光明如来) then said to the maiden Mahamati: 'You virtuous woman! There is one Dharma, which, if fully possessed, will enable you to transform your female body into a male body. What is this one Dharma? It is to generate the great bodhicitta (mahābodhicitta), the mind of no equal (asama-sama-citta), the most excellent in all three realms.' --------------------------------------------------------------------------------