Chinese
大正藏第 17 册 No. 0817 佛说大净法门经 No. 817 [No. 818] 佛说大净法门经 西晋月支三藏竺法护译 闻如是： 一时，佛游王舍城灵鹫山，与大比丘众俱，比丘五百，菩萨八千，一切大圣悉得总持，辩才无量。其所建立分别圣慧，解三脱门，于三世慧无所挂碍，得三昧定不可转移，十力、无畏一切具足。 尔时，王舍大城有逸女人，名曰上金光首，端正殊妙见莫不悦，色像清净威耀如华，往古所修德本之报，形体自然紫磨金色。所可游居、卧寐、住立、坐起、经行，其地变现亦如身像，设着彩帛其服自然转为金色，无央数人莫不敬重。见此女者视之无厌，言辞不粗柔和美丽，颜貌光泽无有憔悴。其于王舍大城之中，国王、太子、大臣、长者、居士诸子，兴贪爱心、志欲得见，随其所游园观、河侧、里巷、树间，便就从之，男女大小无央数人，悉追其后欲观察之。 尔时，上金光首在于异日，与畏间长者子俱，市买好物而相贡上，供办美食至游观园，驾驷马车幢盖珍宝、明月之珠、紫金校饰，布好座具赍持杂香、思夷之华，从诸妓人至游观园而相娱乐，音声唱和鼓乐前导，供养之具载从其后，不可计人逐而观之。 文 现代汉语译本 《佛说大净法门经》 西晋月支三藏竺法护译 我（阿难）是这样听说的： 一时，佛陀在王舍城（Rājagṛha）的灵鹫山（Gṛdhrakūṭa）游化，与众多大比丘在一起，有五百比丘，八千菩萨，他们都是大圣者，全部获得了总持（dhāraṇī），拥有无量的辩才。他们所建立和分别的都是圣慧，通达三解脱门（trīṇi vimokṣa-dvārāṇi），对于过去、现在、未来三世的智慧没有挂碍，获得三昧（samādhi）禅定不可动摇，十力（daśa-balāni）、四无畏（catvāri vaiśāradyāni）一切都具足。 当时，王舍大城中有一位美丽的女子，名叫上金光首（Uttara-suvarṇa-prabhā），她端庄美丽，见到她的人没有不感到喜悦的，她的容貌清净，威光如花朵般耀眼，这是她往昔所修功德的果报，形体自然呈现紫磨金色。她所游玩居住、躺卧睡眠、站立、坐起、经行的地方，其地面都会变现得和她的身像一样。如果穿上彩色的丝绸，其衣服自然会转变为金色，无数的人都敬重她。见到这位女子的人，看着她都不会厌倦，她的言辞不粗俗，柔和而美丽，颜貌光泽，没有憔悴之色。她在王舍大城之中，国王、太子、大臣、长者、居士的儿子们，都对她兴起贪爱之心，想要见到她，跟随她所游玩的园林、河边、里巷、树林之间，便去追随她，男女老少无数的人，都追随在她身后想要观察她。 当时，上金光首在另一天，与畏间长者（Vesāli-gṛhapati）的儿子一起，在市场上购买美好的物品互相赠送，准备好美食前往游观园。他们乘坐着四匹马拉的车，车上装饰着幢幡宝盖、珍宝、明月之珠、紫金，铺设好座位，带着各种杂香、思夷之华，跟随着众多歌妓前往游观园娱乐，歌唱的声音相互应和，鼓乐在前引导，供养的器具装载在后面，无数的人追随着观看。
English
English version The Buddha Speaks the Great Purity Dharma Gate Sutra Translated by Dharma-rakṣa from the Yuezhi during the Western Jin Dynasty Thus have I heard: At one time, the Buddha was wandering in Rājagṛha (王舍城) on Gṛdhrakūṭa Mountain (灵鹫山), together with a large assembly of bhikṣus, five hundred bhikṣus, and eight thousand bodhisattvas. All were great sages who had attained dhāraṇī (总持), possessing immeasurable eloquence. What they established and distinguished was all sacred wisdom, understanding the three doors of liberation (trīṇi vimokṣa-dvārāṇi 三解脱门), without hindrance in the wisdom of the three times (past, present, and future), having attained samādhi (三昧) that could not be moved, fully endowed with the ten powers (daśa-balāni 十力) and four fearlessnesses (catvāri vaiśāradyāni 四无畏). At that time, in the great city of Rājagṛha, there was a beautiful woman named Uttara-suvarṇa-prabhā (上金光首), whose elegance and beauty delighted all who saw her. Her appearance was pure, and her radiance was as dazzling as a flower. This was the result of the virtuous deeds she had cultivated in the past. Her form naturally possessed the color of purple-gold. Wherever she traveled, resided, lay down to sleep, stood, sat, or walked, the ground would transform to resemble her form. If she wore colorful silk, her clothes would naturally turn golden. Countless people revered her. Those who saw this woman never tired of looking at her. Her words were not coarse but gentle and beautiful, and her countenance was radiant and without any signs of weariness. In the great city of Rājagṛha, the king, princes, ministers, elders, and sons of householders all developed feelings of love and desire to see her. They followed her to the gardens, riverbanks, streets, and forests where she wandered, and countless men and women, young and old, pursued her, wanting to observe her. At that time, on another day, Uttara-suvarṇa-prabhā, together with the son of the Vesāli-gṛhapati (畏间长者), went to the market to buy fine goods to give to each other as gifts, and prepared delicious food to go to the pleasure garden. They rode in a chariot drawn by four horses, adorned with banners, canopies, jewels, moon-bright pearls, and purple-gold decorations. They spread out fine seats, brought various fragrant incenses and Sihi flowers, and went with many courtesans to the pleasure garden to enjoy themselves. The sounds of singing echoed each other, and drums and music led the way, with offerings carried behind them, and countless people followed to watch. --------------------------------------------------------------------------------
Chinese
殊师利者(晋名溥首童真)，于时从燕室出，常发大哀愍伤群生：“何所人者可以劝化令发大乘，以三品法兴隆道慧——神足变化、说法变化、教授变化——导利入律？”时，文殊师利见上金光首与畏间长者子俱侣，共载乘行诣游观园，知女往昔本行根源宿世有德。“吾应化之，当为说法，必令解达。” 文殊师利寻时变身化为少年，端正绝妙颜貌逾天，见者喜悦莫不欣戴，姿容威曜蔽日月光，被服像类现于人间。其所被服照四十里，自现其身如有所好。文殊师利被服严讫，观察逸女所游之路，寻在彼路而于前立。适在前立，其长者子所乘，及上金光首车马、被服，寻则覆蔽遏不复现、光曜灭尽，犹如聚墨在明珠边。 上金光首游逸之女，时见文殊师利颜貌英妙犹如天子，身体之明炜炜难及，肌色悦泽被服有异，光曜灼灼从其身出。适见此已，则自察己，不以为奇，贪其被服，心自念言：“今欲舍此长者之子下车弃去，当与斯人共相娱乐。又愿吾身得是衣服、形貌、光像。” 适念此已，文殊师利建立威神，令息意天王化作男子，谓彼女曰：“且止，且止！用为发是游逸之心？所以者何？如斯人者不志色欲。” 女曰：“何故？” 息意天王报言：“是者名为文殊师利菩萨也。” 现代汉语译本 殊师利（晋代译为溥首童真），当时从燕室出来，常常发出巨大的哀悯之心，悲伤众生：‘什么样的人可以劝导教化，使他们发起大乘之心，用神足变化、说法变化、教授变化这三种法门来兴隆道慧，引导他们进入佛法？’当时，文殊师利（Manjushri）看见上金光首（Shang Jin Guang Shou）和畏间（Wei Jian）长者的儿子一起，乘坐车马前往游观园，知道这个女子往昔的修行根源和宿世的功德。‘我应该度化她，为她说*法，必定能让她理解通达。’ 文殊师利（Manjushri）随即变身成为少年，端正绝妙，容貌胜过天人，看见的人都心生喜悦，没有不欣喜爱戴的，姿容威严光耀，遮蔽了日月的光芒，所穿的衣服像天人一样显现在人间。他所穿的衣服照亮四十里，自身显现出美好的样子。文殊师利（Manjushri）穿戴完毕，观察女子游玩的道路，便在那条路上站立等候。刚一站立，那长者的儿子所乘坐的车马，以及上金光首（Shang Jin Guang Shou）的车马、衣服，立刻被遮蔽，光芒全部消失，就像一团墨在明珠旁边一样。 上金光首（Shang Jin Guang Shou）游玩的女子，当时看见文殊师利（Manjushri）容貌英俊美妙，像天子一样，身体的光明难以接近，肤色悦泽，衣服与众不同，光芒闪耀从他身上发出。刚一看见这些，就自我审视，不认为自己有什么特别之处，贪恋他的衣服，心里想：‘现在想舍弃这个长者的儿子，下车离去，要和这个人一起享乐。又希望我的身体能得到他的衣服、形貌、光芒。’ 刚一这样想，文殊师利（Manjushri）建立威神之力，让息意天王（Xi Yi Tian Wang）化作男子，对她说：‘停下，停下！为什么要生起这种游乐放逸之心？因为这个人不是你所想的那样。’ 女子问：‘为什么？’ 息意天王（Xi Yi Tian Wang）回答说：‘这个人名叫文殊师利菩萨（Manjushri Bodhisattva）。’
English
English version Manjushri (晋名溥首童真, Jin name Pu Shou Tong Zhen), at that time, coming from the Yan chamber, often emitted great compassion, grieving for all living beings: 'What kind of person can be persuaded and taught to arouse the Mahayana mind, to flourish the wisdom of the Path with the three kinds of Dharma—supernatural power transformation, Dharma-speaking transformation, and teaching transformation—guiding them into the precepts?' At that time, Manjushri (文殊师利) saw Shang Jin Guang Shou (上金光首) and the son of Elder Wei Jian (畏间) together, riding in a carriage to the Pleasure Garden, knowing that this woman's past practice roots and previous lives had merit. 'I should transform her, speak the Dharma for her, and surely enable her to understand.' Manjushri (文殊师利) then transformed into a young man, upright and exquisite, with a face surpassing the heavens. Those who saw him were delighted and admired him. His appearance was majestic and radiant, obscuring the light of the sun and moon. His clothing resembled that of a celestial being appearing in the human realm. His clothing illuminated forty li, revealing his body as if he had something he liked. Manjushri (文殊师利), having completed his attire, observed the path the woman was taking and stood waiting on that path. As soon as he stood there, the carriage of the elder's son, as well as the carriage and clothing of Shang Jin Guang Shou (上金光首), were immediately obscured and their radiance vanished, like a lump of ink beside a bright pearl. The pleasure-seeking woman of Shang Jin Guang Shou (上金光首), at that time, saw Manjushri (文殊师利) with a handsome and wonderful face, like a celestial prince. The light of his body was difficult to approach, his complexion was pleasing, and his clothing was different. Radiant light emanated from his body. As soon as she saw this, she examined herself and did not think herself special. Coveting his clothing, she thought to herself: 'Now I want to abandon this elder's son, get out of the carriage, and enjoy myself with this person. I also wish that my body could obtain his clothing, appearance, and radiance.' As soon as she thought this, Manjushri (文殊师利) established his majestic power, causing the King of Cessation of Thoughts (息意天王, Xi Yi Tian Wang) to transform into a man, who said to her: 'Stop, stop! Why give rise to such a pleasure-seeking mind? The reason is that this person is not what you think.' The woman asked: 'Why?' The King of Cessation of Thoughts (息意天王, Xi Yi Tian Wang) replied: 'This person is named Manjushri Bodhisattva (文殊师利菩萨).' --------------------------------------------------------------------------------
Chinese
女又问曰：“何因作字正谓菩萨？为是天子乎？为龙、鬼神、犍沓和、迦留罗、真陀罗、摩休勒、释、梵、四天王耶？” 息意报曰：“女欲知之，非天、龙、神，亦非释、梵。斯者名曰为菩萨矣。又，能充足一切人愿，见众生心有所求索，不逆人意，故谓菩萨也。” 女心念言：“如今所闻，必当施我妙好之服。”即下车往白言：“仁者！愿以此衣而见惠施。” 文殊师利答曰：“大姊！若能发无上正真道意，吾身尔乃以衣相惠。” 女言：“唯然。何谓为道？” 答曰：“欲知，汝则为道。” 女言：“云何？文殊师利！设不广演分别谊者，吾不解也。何谓我身则为道者？” 尔时，上金光首即说颂曰： “软首愿以， 衣服相施， 乃知仁者， 志弘佛道。 如天不雨， 久远之旱， 若贪惜者， 非真菩萨。” 尔时，文殊师利以偈颂曰： “假使女能， 发道意者， 吾乃当以， 衣相惠施。 若有坚心， 住于道意， 天上世间， 悉为作礼。” 上金光首以偈重问： “所谓道者， 为何句谊？ 孰为说者， 谁得道者？ 志趣经业， 当何所习？ 得成佛道， 开化未悟？” 现代汉语译本 女子又问道：'因为什么原因称作“字正”为菩萨（Bodhisattva）？是因为他是天子吗？还是龙（Nāga）、鬼神、犍沓和（Gandharva，香神）、迦留罗（Garuda，金翅鸟）、真陀罗（Kinnara，紧那罗，歌神）、摩休勒（Mahoraga，大蟒神）、释（Śakra，帝释天）、梵（Brahmā，梵天）、四天王（Four Heavenly Kings）呢？' 息意回答说：'你想知道吗？他不是天、龙、神，也不是释、梵。这个人名叫菩萨。而且，他能满足一切人的愿望，看到众生心中有所求，不违背人的意愿，所以称作菩萨。' 女子心想：'如今听到的这些，他必定会施舍我美妙的衣服。' 于是下车前往，说道：'仁者！希望您能把这件衣服施舍给我。' 文殊师利（Mañjuśrī）回答说：'大姐！如果能发起无上正真道意，我就会把衣服施舍给你。' 女子说：'是的。什么是道呢？' 文殊师利回答说：'想知道吗？你就是道。' 女子说：'为什么？文殊师利！如果不广泛地阐述解释它的含义，我不明白。为什么说我身就是道呢？' 这时，上金光首（name of the woman）就说了偈颂： '希望以柔软的衣服互相施舍，才知道仁者志向弘扬佛道。如同天不下雨，长久的旱灾，如果贪婪吝惜，就不是真正的菩萨。' 这时，文殊师利以偈颂回答： '假如你能发起道意，我才应当把衣服施舍给你。如果有人有坚定的心，安住于道意，天上世间的一切都会为他作礼。' 上金光首以偈颂再次提问： '所谓的道，是什么样的含义？谁是解说者，谁是得道者？志向趣向于什么经业，应当学习什么？才能成就佛道，开化尚未觉悟的人？'
English
English version The woman then asked: 'For what reason is 'Zi Zheng' called a Bodhisattva? Is it because he is a Deva (celestial being)? Or is it a Nāga (dragon), a spirit, a Gandharva (celestial musician), a Garuda (mythical bird), a Kinnara (celestial musician), a Mahoraga (great serpent spirit), Śakra (ruler of the Devas), Brahmā (creator god), or one of the Four Heavenly Kings?' Xi Yi replied: 'Do you want to know? He is not a Deva, Nāga, or spirit, nor is he Śakra or Brahmā. This person is called a Bodhisattva. Moreover, he can fulfill the wishes of all people, see what beings seek in their hearts, and not go against their intentions, therefore he is called a Bodhisattva.' The woman thought to herself: 'Now that I have heard this, he will surely give me wonderful clothes.' So she got out of her carriage and went forward, saying: 'Benevolent one! I hope you will bestow this garment upon me.' Mañjuśrī (Bodhisattva of wisdom) replied: 'Elder sister! If you can generate the unsurpassed and truly enlightened mind, then I will bestow the garment upon you.' The woman said: 'Yes. What is the Dao (the Way)?' Mañjuśrī replied: 'Do you want to know? You are the Dao.' The woman said: 'Why? Mañjuśrī! If you do not extensively explain its meaning, I will not understand. Why is it said that my body is the Dao?' At that time, Shang Jin Guang Shou (name of the woman) then spoke in verse: 'Hoping to bestow soft garments upon each other, only then do I know that the benevolent one aspires to promote the Buddha's Way. Like the sky not raining, a long drought, if one is greedy and stingy, one is not a true Bodhisattva.' At that time, Mañjuśrī replied in verse: 'If you can generate the mind of the Dao, then I should bestow the garment upon you. If one has a firm heart and abides in the mind of the Dao, all in the heavens and the world will pay homage to him.' Shang Jin Guang Shou asked again in verse: 'The so-called Dao, what is its meaning? Who is the explainer, who is the one who attains the Dao? What scriptures and practices should one aspire to, what should one learn? In order to achieve Buddhahood and enlighten those who are not yet awakened?' --------------------------------------------------------------------------------