Chinese
尔时，无所发菩萨摩诃萨白佛言：“世尊！世尊唯知我心，我不为自身供养如来。世尊！我奉璎珞供养如来及赞叹如来，因此善根功德愿令一切众生得于无上诸佛菩提。世尊！此是我意。” 尔时，世尊熙怡而笑——诸佛如来熙怡而笑必不虚妄。尔时，如来从面门放种种色无量光明，譬如青、黄、赤、白、红、紫、颇梨、金、银等无量种色，普照十方无量无边世界，灭除一切恶趣众生无量苦恼、生诸天人无量喜乐已，还摄光明，围绕如来百千万匝，于如来顶上而没。 尔时，彼诸大众见是光明心生欢喜，踊跃安乐，合掌向佛于一面住，而作是念：“如来何因熙怡而笑？” 尔时，阿难从座而起，偏袒右肩，合掌向佛，以偈而问微笑因缘： “无上第一尊！ 世间及天人， 瞻仰如来住， 疑于喜笑事。 大师离烦恼， 知法及化人， 熙怡必不空， 愿佛为解说。 面门放光明， 清净生喜悦， 天人及恶道， 光触身安乐。 大人放光明， 于其面门出， 是光为何义？ 唯愿大慈说。 齿出胜妙光， 现代汉语译本 一切， 于大众之中奋勇精进无人能比，因此被称为佛，是勇猛精进的独行者。 能够领受诸佛的甘露妙法，因此远离一切畏惧； 是无上的医师，殊胜的应供者，因此我归命于大慈大悲的佛陀。 这时，无所发菩萨摩诃萨（Wu Suo Fa Pusa Mohesa，意为“无所发”的大菩萨）对佛说：‘世尊！世尊您完全了解我的心意，我不是为了自身而供养如来。世尊！我以璎珞供养如来，并且赞叹如来，凭借这善根功德，愿一切众生都能获得无上诸佛的菩提智慧。世尊！这就是我的心意。’ 这时，世尊欢喜而笑——诸佛如来欢喜而笑必定不是没有原因的。这时，如来从面门放出种种颜色的无量光明，譬如青色、黄色、赤色、白色、红色、紫色、颇梨色（Po Li Se，意为水晶色）、金色、银色等无量种颜色，普遍照耀十方无量无边的世界，灭除一切恶道众生的无量苦恼，使诸天人和人道众生生起无量喜乐。光明照耀之后，又收回光明，围绕如来百千万圈，最后从如来的头顶消失。 这时，那些大众见到这光明，心中生起欢喜，踊跃安乐，合掌向佛，在佛的一面站立，心中想着：‘如来是因为什么原因而欢喜微笑呢？’ 这时，阿难（Ananda，佛陀的十大弟子之一，以记忆力超群著称）从座位上站起来，袒露右肩，合掌向佛，用偈颂来询问微笑的因缘： ‘无上第一的至尊！世间以及天人， 瞻仰着如来安住于此，心中疑惑这欢喜微笑之事。 大师您远离烦恼，通晓佛法以及度化众生之法， 这欢喜微笑必定不是没有原因的，愿佛陀为我们解说。 从面门放出光明，清净而令人心生喜悦， 天人以及恶道众生，被光明触及身体都感到安乐。 大人您放出光明，从您的面门而出， 这光明是什么含义呢？唯愿大慈大悲的佛陀为我们解说。 从牙齿间放出殊胜美妙的光明，’
English
English version Everything, Among the multitude, vigorously striving without compare, therefore named Buddha, the courageous and solitary walker. Able to receive the nectar of the Dharma from all Buddhas, therefore far from all fear; The unsurpassed physician, the supreme worthy of offerings, therefore I take refuge in the greatly compassionate one. At that time, Wu Suo Fa Bodhisattva Mahasattva (Wu Suo Fa Pusa Mohesa, meaning 'Bodhisattva of No Attachment') said to the Buddha: 'World Honored One! The World Honored One knows my mind completely. I do not make offerings to the Tathagata for my own sake. World Honored One! I offer necklaces to the Tathagata and praise the Tathagata, and by this root of goodness and merit, I wish that all sentient beings may attain the unsurpassed Bodhi wisdom of all Buddhas. World Honored One! This is my intention.' At that time, the World Honored One smiled joyfully—the joyful smile of all Buddhas and Tathagatas is certainly not without cause. At that time, the Tathagata emitted from his face countless lights of various colors, such as blue, yellow, red, white, crimson, purple, Po Li (Po Li Se, meaning crystal color), gold, silver, and countless other colors, universally illuminating the immeasurable and boundless worlds of the ten directions, extinguishing the immeasurable suffering of all sentient beings in the evil realms, and causing the gods and humans to generate immeasurable joy and happiness. After the light shone, it was withdrawn, circling the Tathagata hundreds of thousands of times, and finally disappeared from the top of the Tathagata's head. At that time, those great assemblies, seeing this light, felt joy in their hearts, leaping with happiness and peace, joining their palms and facing the Buddha, standing on one side, thinking in their hearts: 'What is the reason for the Tathagata's joyful smile?' At that time, Ananda (Ananda, one of the ten great disciples of the Buddha, known for his exceptional memory) arose from his seat, bared his right shoulder, joined his palms, and asked the cause of the smile in verse: 'The unsurpassed and foremost honored one! The world and the gods, Gaze upon the Tathagata abiding here, doubting the matter of this joyful smile. Great Master, you are free from afflictions, knowing the Dharma and the methods of transforming beings, This joyful smile must not be without cause, may the Buddha explain it for us. Light emanates from your face, pure and generating joy, Gods, humans, and beings in evil realms, feel peace and happiness when touched by the light. Great One, you emit light, coming from your face, What is the meaning of this light? May the greatly compassionate Buddha explain it for us. From your teeth emanates supreme and wondrous light,' -------------------------------------------------------------------------------- 明艳甚鲜白， 显现最殊胜， 隐蔽一切光， 余明闇不现， 以是世间喜。 佛悲何所为？ 何人功德起？ 愿说慈所为， 除断我等疑。 远离烦恼人， 非无因缘笑， 妙光出面门， 普照于十方， 所作已还摄， 入于如来顶。 此光起佛意， 为表圣心出， 如电昼在空， 普照而不停。”
Chinese
尔时，佛告阿难：“阿难！此无所发菩萨摩诃萨于未来世过十二劫，当成阿耨多罗三藐三菩提，佛号大光明如来、应供、正遍知、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊，劫名诸天赞叹，世界名大欢喜。阿难！彼大光明如来、应供、正遍知寿命住一大劫，彼国众生寿命十二小劫。阿难！譬如他化自在天所受妙乐，彼佛国土众生所受妙乐亦复如是。” 尔时，慧命须菩提语无所发菩萨言：“大士！快得善利，如来今日授仁者记，必得阿耨多罗三藐三菩提。” 无所发菩萨言：“大德须菩提！汝见何法名为成佛？” 须菩提言：“善男子！我不见有法成阿耨多罗三藐三菩提。” 问曰：“若大德须菩提若不见有法得成佛，何故诳我大士授于阿耨多罗三藐三菩提记？” 须菩提言：“善男子！如来与仁者授记必得成佛，是 现代汉语译本： ‘明亮鲜艳极其洁白， 显现出最为殊胜的光芒，遮蔽了一切其他的光芒， 其余的光芒都黯淡不显，因此世间都感到欢喜。 佛陀的慈悲是为了什么？ 是谁的功德才引发了这种现象？ 愿您能说说佛陀慈悲的作为，解除我们心中的疑惑。 远离烦恼的人，不会无缘无故地微笑， 美妙的光芒从佛陀的面门发出，普遍照耀十方世界， 光芒所作的事情已经完成，又收回，进入如来的头顶。 这光芒从佛陀的意念而起，是为了表明佛陀圣洁的心意， 就像闪电在白昼的空中，普遍照耀而不会停止。’ 这时，佛陀告诉阿难（Ananda，佛陀的十大弟子之一）: ‘阿难！这位无所发菩萨摩诃萨（Wusuo Fa Pusa Mohesa，菩萨名，意为“无所不发”的大菩萨）在未来世经过十二劫后，将会成就阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉），佛号大光明如来（Da Guangming Rulai，佛名）、应供（Arhat，阿罗汉）、正遍知（Samyak-sambuddha，正等觉者）、明行足（Vidya-charana-sampanna，具有圆满的智慧和德行）、善逝（Sugata，善于逝世，到达涅槃者）、世间解（Lokavidu，了解世间一切事理者）、无上士（Anuttara，无与伦比的人）、调御丈夫（Purusa-damya-sarathi，善于调御众生的人）、天人师（Sasta deva-manusyanam，天和人的导师）、佛（Buddha，觉悟者）、世尊（Bhagavat，世间最尊贵的人）。劫名为诸天赞叹，世界名为大欢喜。阿难！那位大光明如来、应供、正遍知的寿命住世一大劫，那个国度的众生的寿命是十二小劫。阿难！譬如他化自在天（Paranirmita-vasavartin，欲界第六天）所享受的美妙快乐，那位佛陀国土的众生所享受的美妙快乐也像这样。’ 这时，慧命须菩提（Huiming Xuputi，须菩提的别称，意为“智慧的生命”）对无所发菩萨说：‘大士！您真是获得了极大的利益，如来今天给您授记，必定能够获得阿耨多罗三藐三菩提。’ 无所发菩萨说：‘大德须菩提！您见到什么法才能称为成佛？’ 须菩提说：‘善男子！我没有见到任何法可以成就阿耨多罗三藐三菩提。’ 有人问：‘如果大德须菩提没有见到任何法可以成就佛果，为什么欺骗我说如来给大士您授阿耨多罗三藐三菩提的记别？’ 须菩提说：‘善男子！如来给您授记必定能够成佛，这是
English
English version: ‘Bright and fresh, exceedingly white, Manifesting the most supreme and extraordinary, concealing all other lights, The remaining lights are dimmed and unseen, therefore the world rejoices. What is the purpose of the Buddha's compassion? Whose merit has given rise to this phenomenon? May you explain the actions of the Buddha's compassion, and dispel our doubts. One who is free from afflictions does not smile without a reason, Wonderful light emanates from the Buddha's face, Universally illuminating the ten directions, The work that the light has done is completed, and it is withdrawn, Entering the Tathagata's (Tathagata, one of the titles of a Buddha) crown. This light arises from the Buddha's intention, To signify the emergence of the Buddha's sacred mind, Like lightning in the daytime sky, Universally illuminating without ceasing.’ At that time, the Buddha told Ananda (Ananda, one of the ten great disciples of the Buddha): ‘Ananda! This Bodhisattva Mahasattva Wusuo Fa Pusa Mohesa (Wusuo Fa Pusa Mohesa, the name of a Bodhisattva, meaning 'Bodhisattva who emits everything') will, in a future age, after twelve kalpas, attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), and his Buddha name will be Da Guangming Rulai (Da Guangming Rulai, the name of a Buddha), Worthy of Offerings (Arhat), Perfectly Enlightened (Samyak-sambuddha), Perfect in Knowledge and Conduct (Vidya-charana-sampanna), Well-Gone (Sugata), Knower of the World (Lokavidu), Unsurpassed One (Anuttara), Tamer of Men (Purusa-damya-sarathi), Teacher of Gods and Men (Sasta deva-manusyanam), Buddha (Buddha), World-Honored One (Bhagavat). The kalpa will be named Praised by the Gods, and the world will be named Great Joy. Ananda! That Da Guangming Rulai, Worthy of Offerings, Perfectly Enlightened, will live for one great kalpa, and the beings in that land will live for twelve small kalpas. Ananda! Just as the wonderful pleasures enjoyed by the Paranirmita-vasavartin (Paranirmita-vasavartin, the sixth heaven of the desire realm), so too are the wonderful pleasures enjoyed by the beings in that Buddha-land.’ At that time, the Venerable Subhuti (Huiming Xuputi, another name for Subhuti, meaning 'wisdom life') said to the Bodhisattva Wusuo Fa: ‘Great being! You have gained great benefit, for the Tathagata has today given you a prediction that you will surely attain Anuttara-samyak-sambodhi.’ The Bodhisattva Wusuo Fa said: ‘Virtuous Subhuti! What dharma do you see that is called becoming a Buddha?’ Subhuti said: ‘Good man! I do not see any dharma that attains Anuttara-samyak-sambodhi.’ Someone asked: ‘If the virtuous Subhuti does not see any dharma that attains Buddhahood, why do you deceive me by saying that the Tathagata has given you, a great being, a prediction of Anuttara-samyak-sambodhi?’ Subhuti said: ‘Good man! The Tathagata's prediction that you will surely become a Buddha is -------------------------------------------------------------------------------- 故我作此说。”
Chinese
无所发菩萨言：“大德须菩提！诸佛如来如实知法，是故佛言：‘汝当得阿耨多罗三藐三菩提。’云何如来如实知法？须菩提！若有菩萨求菩提者，诸佛不与是人授记；若有菩萨不求菩提者，诸佛如来则与授记。诸佛、如来如实知法无授记相，而为众生种诸善根故，作是记汝当成佛。须菩提！汝见何法而作是言：‘大士必得阿耨多罗三藐三菩提。’” 须菩提言：“善男子！诸佛如来依世俗文字而说授记，我诸声闻随佛世尊故如是说。” 无所发菩萨言：“大德须菩提！夫文字者，若依世俗名为文字、若于圣人则非文字。何以故？圣人所说皆是真实，世俗言语悉为虚妄。是故，大德须菩提！不应以此世俗邪语圣法中说。大德须菩提！诸菩萨等为护众生，若闻甚深第一义谛惊怖不信，是故圣人以大悲心舍真实法而说世间虚妄之语，为欲将护毛道凡夫，终不为圣作如是说。若为圣人则说实法，以此实法圣所爱乐。何等名为圣人实法？大德须菩提！圣实法者，菩提之法本性常寂名为真实。如菩提相本性清净，一切诸法亦如是相，是则名为圣人实法。” 须菩提言：“善男子！有四真谛名为实谛。何等为四？苦谛、集谛、灭谛、道谛。” 无所发菩萨言：“大德须菩提！汝不 故我作此说。’ 无所发菩萨言：‘大德须菩提（Subhuti）！诸佛如来如实知法，是故佛言：‘汝当得阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）。’云何如来如实知法？须菩提（Subhuti）！若有菩萨求菩提者，诸佛不与是人授记；若有菩萨不求菩提者，诸佛如来则与授记。诸佛、如来如实知法无授记相，而为众生种诸善根故，作是记汝当成佛。须菩提（Subhuti）！汝见何法而作是言：‘大士必得阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）。’’ 须菩提（Subhuti）言：‘善男子！诸佛如来依世俗文字而说授记，我诸声闻随佛世尊故如是说。’ 无所发菩萨言：‘大德须菩提（Subhuti）！夫文字者，若依世俗名为文字、若于圣人则非文字。何以故？圣人所说皆是真实，世俗言语悉为虚妄。是故，大德须菩提（Subhuti）！不应以此世俗邪语圣法中说。大德须菩提（Subhuti）！诸菩萨等为护众生，若闻甚深第一义谛惊怖不信，是故圣人以大悲心舍真实法而说世间虚妄之语，为欲将护毛道凡夫，终不为圣作如是说。若为圣人则说实法，以此实法圣所爱乐。何等名为圣人实法？大德须菩提（Subhuti）！圣实法者，菩提之法本性常寂名为真实。如菩提相本性清净，一切诸法亦如是相，是则名为圣人实法。’ 须菩提（Subhuti）言：‘善男子！有四真谛名为实谛。何等为四？苦谛、集谛、灭谛、道谛。’ 无所发菩萨言：‘大德须菩提（Subhuti）！汝不