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，当得作佛，号名金花佛。’其女人名恒竭优婆夷，受决已大欢喜，踊在虚空中，化成男子身。时我上佛华五茎，佛亦授我决：‘却后无数劫，当得作佛，号字释迦文。’今我身是也。我为释迦文佛时，尔时恒竭优婆夷来生我国土，为女人身，号字须摩提。谁能当此慧？为文殊师利瑞应故化成男子，为作八岁沙弥。如是分明当勤精进，可得无上正真之道。” 佛言：“复有明比，前过去迦叶佛时，国王家有七女人，从生至长大不乐绮饰，六情断灭无余垢欲。行观死人，分别身中恶露，愁悲不乐，乃彻第七梵天。时第二释提桓因来下问讯之：‘欲求何愿乎？吾皆能得之。’时七女各各说愿，乃愿摩诃衍不可思议事。尔时释提桓因了不能得是愿。天神语之：‘迦叶佛近在此，可往问之也。’七女即从诸女人共到佛所，稽首佛足下。释提桓因叉手白佛言：‘七女愿如是，我不能得之。愿佛开解之，使得安隐。’佛言：‘如是七女，前过去佛时世世作功德，今得生国王家，当得受决。此愿，阿罗汉、辟支佛尚不能及知，何况诸天释梵也。’尔时七女踊跃欢喜，踊在虚空中，皆成男子身。却后亦当受决，当得作佛。今大爱道辈，常行大慈大悲，却后亦当成男子，受决作佛。” 大爱道闻佛说是语，头脑着地作礼而去 现代汉语译本：‘那时应当成佛，名号为金花佛。’那女人名叫恒竭优婆夷（恒竭女居士），接受授记后非常欢喜，跳跃到虚空中，化成男子之身。当时我献上五茎莲花给上佛，佛也授记我：‘在无数劫之后，应当成佛，名号为释迦文。’现在我就是释迦文。当我成为释迦文佛时，当时的恒竭优婆夷来到我的国土，转生为女人之身，名号为须摩提（善思）。谁能有这样的智慧？因为文殊师利（妙吉祥）的瑞应，所以化成男子，作为八岁沙弥（小和尚）。像这样分明地了解，应当勤奋精进，才能获得无上正真之道。” 佛说：‘还有更明显的例子，过去迦叶佛（过去七佛之一）时，国王家有七个女儿，从出生到长大都不喜欢华丽的装饰，六根清净，没有剩余的污垢和欲望。她们观察死人，分辨身体中的污秽，愁苦悲伤，甚至感动了第七梵天（色界天顶）。当时第二释提桓因（帝释天）下凡问候她们：‘想要祈求什么愿望？我都能满足你们。’七个女儿各自说出愿望，乃是祈愿摩诃衍（大乘）不可思议之事。当时释提桓因不能满足这些愿望。天神告诉他：‘迦叶佛就在附近，可以去问他。’七个女儿就和众多女人一起到佛所，顶礼佛足。释提桓因合掌禀告佛说：‘这七个女儿的愿望是这样，我不能满足她们。希望佛能开示解释，使她们得到安稳。’佛说：‘这七个女儿，在前过去佛时世世代代行善积德，今生得生在国王家，应当得到授记。这样的愿望，阿罗汉（声闻乘最高果位）、辟支佛（缘觉乘）尚且不能及知，何况诸天释梵（诸天神）呢。’当时七个女儿踊跃欢喜，跳跃到虚空中，都变成男子之身。之后也应当得到授记，应当成佛。现在的大爱道（佛姨母）等人，常常行大慈大悲，之后也应当变成男子，接受授记成佛。’ 大爱道（佛姨母）听佛说完这些话，头脑着地行礼后离去。
English
English version: 'Then one should become a Buddha, named Golden Flower Buddha.' That woman was named Hengjie Upasika (Hengjie female lay follower), after receiving the prediction, she was very happy, leaped into the void, and transformed into a male body. At that time, I offered five lotus stalks to the Buddha, and the Buddha also predicted to me: 'After countless kalpas, you should become a Buddha, named Shakyamuni.' Now I am that Shakyamuni. When I become Shakyamuni Buddha, the Hengjie Upasika at that time will come to my land, be reborn as a female body, named Sumati (Good Thought). Who can have such wisdom? Because of the auspicious response of Manjushri (Wonderful Auspiciousness), he transformed into a male, as an eight-year-old Shramanera (novice monk). Understanding this clearly, one should diligently strive forward, and then one can attain the unsurpassed, true, and correct path.' The Buddha said: 'There is also a clearer example. In the past, during the time of Kashyapa Buddha (one of the past seven Buddhas), there were seven daughters in the king's family. From birth to adulthood, they did not enjoy ornate decorations. Their six senses were pure, without remaining defilements and desires. They observed dead people, distinguishing the foulness in the body, sorrowing and grieving, even moving the Seventh Brahma Heaven (the top of the Form Realm). At that time, the second Shakra Devanam Indra (Emperor Shakra) descended to greet them: 'What wishes do you seek? I can fulfill them all.' The seven daughters each spoke their wishes, which were to wish for the inconceivable matters of Mahayana (Great Vehicle). At that time, Shakra Devanam Indra could not fulfill these wishes. The heavenly beings told him: 'Kashyapa Buddha is nearby, you can go and ask him.' The seven daughters, together with many women, went to the Buddha's place, prostrated at the Buddha's feet. Shakra Devanam Indra, with palms together, reported to the Buddha: 'These seven daughters have such wishes, and I cannot fulfill them. I hope the Buddha can explain and enlighten them, so that they may attain peace.' The Buddha said: 'These seven daughters, in past Buddhas' times, have accumulated merit generation after generation, and now they are born into the king's family, and they should receive predictions. Such wishes, even Arhats (highest fruit of the Hearer Vehicle) and Pratyekabuddhas (Solitary Buddhas) cannot know, let alone the gods, Shakra, and Brahma (various deities).' At that time, the seven daughters leaped with joy, leaped into the void, and all transformed into male bodies. Afterwards, they should also receive predictions, and should become Buddhas. The present Mahaprajapati (Buddha's aunt), and others, constantly practice great compassion and great mercy, and afterwards they should also become males, receive predictions, and become Buddhas.' Mahaprajapati (Buddha's aunt) heard the Buddha speak these words, touched her head to the ground in prostration, and departed. -------------------------------------------------------------------------------- 。 大爱道比丘尼经卷上 大正藏第 24 册 No. 1478 大爱道比丘尼经 大爱道比丘尼经卷下 附北凉录
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尔时大爱道及长老比丘尼、语阿难言：“如是佛以为授我决已，愿佛当复授我法律：入出房室、行步威仪、止住处所、檀越请食之法、入禅思之慧、大行小行之禁。愿乐欲闻，当奉行之。” 贤者阿难言：“且待。我须臾入白之。”阿难入，稽首佛足下，白佛言：“大爱道裘昙弥比丘尼与诸长老比丘尼言：‘佛以为授我决，以其恩无量。愿佛复授我法律：入出房室、行步威仪法则、止住处所、檀越请食之法、入禅思之慧、大行小行之禁。愿乐欲闻，当奉持之。’” 佛言：“阿难！是法律大重，甚难甚难，能持者自然成男子身，可得作佛。” 贤者阿难即出语大爱道比丘尼：“佛说：‘法律大重，甚难甚难。持之疾得作男子，可得作佛。’”大爱道欢喜，即礼阿难而去。 佛告比丘尼：“出家求道灭断阳欲，阴气已尽。既隆劝进建立大乘，修恂道德精修佛戒，行如佛行、住如佛住、视如佛视，无以虚危；捐除俗网正修进度，可勉女身受金刚志，作福一日受无量德。无以绮饰幽妙之姿，育养媚色迷惑丈夫，自缠入罪十死有余。不念道法专作罪根 现代汉语译本 《大爱道比丘尼经》卷上 大正藏第24册 No. 1478 《大爱道比丘尼经》 《大爱道比丘尼经》卷下 附 北凉录 尔时，大爱道（Mahāpajāpatī，佛陀的姨母）比丘尼及长老比丘尼，对阿难（Ānanda，佛陀的十大弟子之一）说：‘既然佛陀已经为我授记，愿佛陀能够再次授予我法律：关于出入房室的规定、行走时的威仪、止住的处所、接受檀越（dānavati，施主）供养的法则、进入禅定的智慧、以及大行小行的禁令。我非常乐意听闻，并且一定会奉行。’ 贤者阿难说：‘请稍等。我需要片刻去禀告佛陀。’阿难进入佛陀处，顶礼佛足，禀告佛陀说：‘大爱道乔昙弥（Mahāpajāpatī Gautamī，大爱道的另一个名字）比丘尼与诸位长老比丘尼说：‘佛陀已经为我授记，这份恩德无量。愿佛陀再次授予我法律：关于出入房室的规定、行走时的威仪法则、止住的处所、接受檀越供养的法则、进入禅定的智慧、以及大行小行的禁令。我非常乐意听闻，并且一定会奉持。’’ 佛陀说：‘阿难！这些法律非常重要，非常困难，能够持守这些法律的人自然可以转成男子之身，并且可以成佛。’ 贤者阿难立即出来告诉大爱道比丘尼：‘佛陀说：‘这些法律非常重要，非常困难。持守这些法律，很快就能转成男子之身，并且可以成佛。’’大爱道听后非常欢喜，立刻向阿难行礼后离开了。 佛陀告诫比丘尼：‘出家求道是为了灭断阳刚之欲，使阴柔之气消尽。既然已经发心劝勉自己，建立大乘，修习道德，精进修持佛陀的戒律，行为举止要像佛陀一样，安住也要像佛陀一样，看待事物也要像佛陀一样，不要虚伪轻浮；舍弃世俗的束缚，端正修习进度，努力以女身受持金刚般的意志，作福一日就能获得无量的功德。不要用华丽的装饰和幽微美妙的姿态，来培养妖媚的容色，迷惑男子，这样只会让自己陷入罪恶之中，即使死十次也不足以偿还。不要想着道法，而专门去做产生罪恶的根源。’
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English version The Sutra of Mahāpajāpatī Bhikṣuṇī, Volume 1 Taisho Tripitaka Volume 24, No. 1478, The Sutra of Mahāpajāpatī Bhikṣuṇī The Sutra of Mahāpajāpatī Bhikṣuṇī, Volume 2 Attached: Northern Liang Record At that time, Mahāpajāpatī (Buddha's aunt) Bhikṣuṇī and the elder Bhikṣuṇīs said to Ānanda (one of the Buddha's ten principal disciples): 'Since the Buddha has already given me a prediction of enlightenment, I wish that the Buddha would again bestow upon me the laws: regarding entering and exiting rooms, the proper demeanor in walking, the places to dwell, the rules for accepting food offered by dānavati (donors), the wisdom of entering meditative concentration, and the prohibitions of major and minor practices. I am very willing to hear them and will certainly uphold them.' The worthy Ānanda said: 'Please wait a moment. I need to go and report this to the Buddha.' Ānanda entered, prostrated himself at the Buddha's feet, and reported to the Buddha: 'Mahāpajāpatī Gautamī (another name for Mahāpajāpatī) Bhikṣuṇī and the elder Bhikṣuṇīs said: 'The Buddha has already given me a prediction of enlightenment, and this kindness is immeasurable. I wish that the Buddha would again bestow upon me the laws: regarding entering and exiting rooms, the rules for proper demeanor in walking, the places to dwell, the rules for accepting food offered by donors, the wisdom of entering meditative concentration, and the prohibitions of major and minor practices. I am very willing to hear them and will certainly uphold them.' The Buddha said: 'Ānanda! These laws are very important and very difficult. Those who can uphold these laws will naturally be able to transform into a male body and can attain Buddhahood.' The worthy Ānanda immediately went out and told Mahāpajāpatī Bhikṣuṇī: 'The Buddha said: 'These laws are very important and very difficult. By upholding these laws, one can quickly transform into a male body and can attain Buddhahood.'' Mahāpajāpatī was delighted and immediately bowed to Ānanda and left. The Buddha admonished the Bhikṣuṇīs: 'Leaving home to seek the Way is to extinguish masculine desires and exhaust feminine energy. Since you have already resolved to encourage yourselves, establish the Mahayana, cultivate morality, diligently practice the Buddha's precepts, act like the Buddha, dwell like the Buddha, see like the Buddha, and do not be false or frivolous; abandon worldly attachments, correctly cultivate progress, strive to uphold the diamond-like will in a female body, and making merit for one day will receive immeasurable virtue. Do not use ornate decorations and subtle, beautiful appearances to cultivate seductive charm and delude men, as this will only cause you to fall into sin, and even dying ten times would not be enough to atone for it. Do not think about the Dharma, but instead specialize in creating the roots of sin.' --------------------------------------------------------------------------------
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，思之思之慎莫复淫，积功累德可得全身。是为比丘尼立德之本法也。 “比丘尼以舍家立法，当如法行，如法立德、如法立志、如法立行，却情欲态心常良洁，灭除妖惑，入深微妙之法，𨶳及大法。若能自分别本能之原，一切绝灭与色永然。是为比丘尼立法之本也。 “比丘尼以舍家立志除去恶露，常自惭愧羞耻罪患受女人身，不得纵意迷惑于众，欲破败道意，展转生死与罪相值。自省态恶无过是患，因拔罪根求金刚体，终离女身求鲜洁志。是故舍家行作沙门，断诸恶论远离罪患。是为比丘尼立德之本也。 “比丘尼已受具足戒，有三法。何等为三？一者常供养于佛，无有懈惓心；常用大悲大慈救济众生。二者常敬慎于法行无失宜，直言至诚所说常谛，依按法律不以憍慢。三者当敬比丘僧，视之如见佛，至心恭敬，是为三尊也。敬之得道终离恼患，不更三处自然生天，莫不离欲其福永安。是为比丘尼立德之本也。 “比丘尼已受具足戒，有三事。何谓为三？一者自念恶露不净洁。二者自念多欲，妖惑一切人皆令意乱。三者自念多恣态，娆乱正法皆令败坏；自谓姝好天下无双，不知罪至欲来缠身。是为比丘尼观欲之本也。 “比丘尼若受檀越请食，当如法行、当如法食，有三事。一者 现代汉语译本：思考啊思考，务必谨慎不再邪淫，积累功德可以保全自身。这是为比丘尼（Bhikkhuni，女性出家人）树立德行的根本方法。 比丘尼（Bhikkhuni，女性出家人）以舍弃家庭来确立修行的法则，应当如法修行，如法树立德行、如法确立志向、如法实践行为，去除情欲和媚态，保持内心纯良清净，灭除妖媚迷惑，进入深奥微妙的佛法，最终达到伟大的佛法。如果能够自己分辨本能的根源，一切都断绝灭尽，与色欲永远分离。这是比丘尼（Bhikkhuni，女性出家人）确立修行法则的根本。 比丘尼（Bhikkhuni，女性出家人）以舍弃家庭来确立志向，除去污秽不净，常常自我惭愧，羞耻于因罪业而承受的女人之身，不得放纵心意迷惑大众，以致破坏修道的意念，在生死轮回中与罪业相遇。自我反省媚态邪恶没有比这更严重的祸患，因此拔除罪恶的根源，寻求金刚不坏之身，最终脱离女身，追求纯洁的志向。因此舍弃家庭修行成为沙门（Sramana，出家修行者），断绝各种邪恶的言论，远离罪恶的祸患。这是比丘尼（Bhikkhuni，女性出家人）树立德行的根本。 比丘尼（Bhikkhuni，女性出家人）已经受持具足戒，有三种行为准则。是哪三种？一是常常供养佛，没有懈怠厌倦之心；常常用大悲心和大慈心救济众生。二是常常恭敬谨慎地奉行佛法，没有缺失不当之处，直言真诚，所说的话常常真实，依照佛法戒律，不以骄慢自居。三是应当尊敬比丘僧（Bhikkhu Sangha，男性出家僧团），视他们如同见到佛一样，真心恭敬，这就是三宝。恭敬三宝就能得道，最终脱离烦恼祸患，不再堕入三恶道，自然往生天界，没有不脱离欲望的，其福报永远安乐。这是比丘尼（Bhikkhuni，女性出家人）树立德行的根本。 比丘尼（Bhikkhuni，女性出家人）已经受持具足戒，有三件事需要警惕。哪三件事？一是常常想到自身污秽不洁净。二是常常想到自身欲望强烈，妖媚迷惑一切人，使人意乱情迷。三是常常想到自身姿态放荡，扰乱正法，使正法衰败；自认为美丽动人，天下无双，不知道罪业将至，欲望即将缠身。这是比丘尼（Bhikkhuni，女性出家人）观察欲望的根本。 比丘尼（Bhikkhuni，女性出家人）如果接受施主（Danyapati，供养人）的斋饭邀请，应当如法修行，应当如法食用，有三件事需要注意。一是