English
English version: If one's own mind is pure, then the minds of all beings will also be pure. If one's own mind is free from desire, the minds of all beings will also be free from desire. If one's own mind is without anger, the minds of all beings will be without resentment. If one's own mind is without ignorance, the minds of all beings will be enlightened and without ignorance. If one's own mind is without defilement, the minds of all beings will be without toil and impurity. If someone understands these matters, this is knowing the wisdom of spiritual powers, the wisdom of all things. One who should follow and practice in this way is a Bodhisattva. Approaching original purity, one will know the thoughts of all beings. Suppose one again has likes and dislikes, and adventitious defilements rely on the mind as impurities, then one should not be weary of practicing the Dharma contemplation. Suppose someone understands this, then adventitious defilements will be without defilement. After the Buddha spoke these words, the son of the elder Weijian (畏间), immediately attained the Gentle Dharma Endurance (柔顺法忍). Shangjinguangshou (上金光首) saw that the elder's son had been enlightened and followed the Buddha's teachings, so he and his five hundred jade maiden attendants, playing heavenly zithers and making music, went to the Buddha's abode, prostrated at the Buddha's feet, circumambulated three times to the right, and stood before the Buddha. At this time, Manjushri (文殊师利) said to the elder's son Weijian: 'Do you recognize this sister?' He replied: 'I already recognize her.' He asked again: 'How do you recognize her?' Then the elder's son Weijian replied to Manjushri and spoke in verse: 'Form (Se, one of the five skandhas, referring to material phenomena) is like a mass of foam, sensation (Tongyang, feeling) arises and vanishes like a bubble, perception (Liao Xiang, thinking) is illusory like a mirage, I understand and know it is like this. Action (Xing, behavior) is empty like a banana tree, consciousness (Shi, recognition) is like an illusion, names are merely false guests, I understand and know it is like this. The body is dull and there is nothing to crave, like a grass wall, the mind is invisible, I understand and know it is like this. There is no I, no person, no lifespan, no life, various elements combine to form the body, I understand and know it is like this. There is no lust or anger, ignorance has no place to exist, pure without defilement, I understand and know it is like this. Foolish people create delusion, inverted thoughts are wrong, wise and enlightened people are not tainted, I understand and know it is like this.' -------------------------------------------------------------------------------- 犹如丛树间， 女身之臭秽， 彼色为自然， 吾晓知如是。 本无当来生， 终没与现在， 兴起无所有， 吾晓知如是。 软首当听之， 诚谛解脱者， 则免济瑕秽， 乃为颇进退。 不始亦不终， 而现于生死， 开化立众生， 谁不发道意？ 如吾贪淫恚， 不正诸尘劳， 一切法无本， 善哉经之要。”
Chinese
于是世尊应时而笑，口中则出五色之光，照于无量诸佛国土，还绕三匝从顶上入。贤者阿难即从座起，更整衣服，右膝着地叉手白佛：“何因缘笑？诸如来、至真、等正觉未曾虚笑，必当有意。” 佛言：“阿难！汝为岂见上金光首乎？” 对曰：“已见。天中天！” 佛告阿难：“文殊师利乃往古世劝化此女使发道意，今于其所而还闻法，寻则获致柔顺法忍。汝复见此长者子不？” 对曰：“唯然。” 佛告阿难：“吾本前世而劝化之使发道意，今复从佛而还闻法，寻即便致柔顺法忍。” 佛告阿难：“上金光首过九十二百千劫已当得作佛，号宝光明如来、至真、等正觉、明行成为、善逝、世间解、无上士、道法御、天人师。世界曰宝盖，劫名宝成。尔时，国中饮食、衣服、所居屋宅，犹如第二忉利天上。其佛国 现代汉语译本 犹如丛林之间，女子身体的臭秽，那姿色本是自然，我已明晓知晓这些。 本来就没有当来之生，终结消逝与现在，兴起本无所有，我已明晓知晓这些。 心性柔和的人应当听闻，真实不虚的解脱者，就能免除瑕疵污秽，乃是颇有进退。 不开始也不终结，却显现于生死之中，开化树立众生，谁不会发起求道之心？ 如同我的贪婪、淫欲、嗔恚，不正的各种尘世烦恼，一切法本无自性，善哉，这才是经书的要义。 于是世尊应时而笑，口中发出五色光芒，照耀无量诸佛国土，环绕三圈后从佛顶进入。贤者阿难（Ananda，佛陀十大弟子之一）即从座位起身，整理衣物，右膝着地，合掌向佛说道：‘是何因缘让您发笑？诸如来（Tathagata，佛的称号之一）、至真（Satya，真谛）、等正觉（Samyaksambuddha，正等觉者）未曾无故发笑，必定有其深意。’ 佛陀说：‘阿难（Ananda）！你可曾见到上金光首（a woman's name）？’ 阿难（Ananda）回答说：‘已经见到，天中天（Devatideva，对佛陀的尊称）！’ 佛陀告诉阿难（Ananda）：‘文殊师利（Manjusri，智慧的象征）在往昔劝化此女发起了求道之心，如今她又在此地听闻佛法，不久之后便能获得柔顺法忍（Ksanti，对佛法的顺从和忍耐）。你又看见那位长者子（a man's son）了吗？’ 阿难（Ananda）回答说：‘是的，我看见了。’ 佛陀告诉阿难（Ananda）：‘我本在前世劝化他发起求道之心，如今他又从佛陀这里听闻佛法，不久之后便能证得柔顺法忍（Ksanti）。’ 佛陀告诉阿难（Ananda）：‘上金光首（a woman's name）在经过九十二百千劫之后，将会成佛，佛号为宝光明如来（Ratnakaraprabha-tathagata，宝光如来）、至真（Satya）、等正觉（Samyaksambuddha）、明行成为（Vidyacarana-sampanna，明行足）、善逝（Sugata，善于逝世者）、世间解（Lokavid，了解世间一切事理者）、无上士（Anuttara，无上之人）、道法御（Purusadamyasarathi，调御丈夫）、天人师（Sasta devamanusyanam，天人之导师）。世界名为宝盖，劫名为宝成。那时，国中的饮食、衣服、所居住的屋宅，犹如第二忉利天（Trayastrimsa，欲界六天之一）之上。那佛国
English
English version Like the foul odor of a woman's body amidst the trees, That beauty is natural, I understand and know it thus. Originally, there is no future birth, Ending and disappearing with the present, Arising from nothing, I understand and know it thus. Gentle minds should listen, Those who are truly liberated, Will be freed from flaws and impurities, And will progress and retreat accordingly. Neither beginning nor end, Yet appearing in birth and death, Enlightening and establishing beings, Who would not aspire to the path? Like my greed, lust, and hatred, The impure defilements of the world, All dharmas have no inherent nature, Excellent is the essence of the sutras. Then the World-Honored One smiled at that moment, and from his mouth came forth five-colored light, illuminating countless Buddha lands, circling three times and entering from the crown of his head. The worthy Ananda (one of the ten principal disciples of the Buddha) immediately rose from his seat, adjusted his robes, knelt on his right knee, and, with palms joined, said to the Buddha: 'What is the cause and condition for your smile? The Tathagatas (one of the titles of a Buddha), the Truly Enlightened (Satya), the Perfectly Enlightened Ones (Samyaksambuddha) never smile without reason; there must be a deeper meaning.' The Buddha said: 'Ananda! Have you seen the woman named Golden Light Head (a woman's name)?' Ananda replied: 'I have seen her, O Lord of Gods (Devatideva, a respectful title for the Buddha)!' The Buddha told Ananda: 'Manjusri (symbol of wisdom) in the past encouraged this woman to aspire to the path, and now she hears the Dharma here again, and soon she will attain the forbearance of gentleness (Ksanti, acceptance and endurance of the Dharma). Do you see that son of the elder (a man's son)?' Ananda replied: 'Yes, I see him.' The Buddha told Ananda: 'I originally encouraged him in a previous life to aspire to the path, and now he hears the Dharma again from the Buddha, and soon he will attain the forbearance of gentleness (Ksanti).' The Buddha told Ananda: 'The woman named Golden Light Head (a woman's name), after ninety-two hundred thousand kalpas, will become a Buddha, named Jewel Light Tathagata (Ratnakaraprabha-tathagata, Jewel Light Thus Come One), the Truly Enlightened (Satya), the Perfectly Enlightened One (Samyaksambuddha), Accomplished in Knowledge and Conduct (Vidyacarana-sampanna), Well-Gone (Sugata), Knower of the World (Lokavid), Unsurpassed One (Anuttara), Tamer of Men (Purusadamyasarathi), Teacher of Gods and Men (Sasta devamanusyanam). The world will be called Jewel Canopy, and the kalpa will be called Jewel Completion. At that time, the food, clothing, and dwellings in that country will be like those in the second heaven of Trayastrimsa (one of the six heavens of desire realm). That Buddha land' --------------------------------------------------------------------------------
Chinese
土无复异宝而出生者，则以菩萨为珍宝矣。又彼如来寿命无量。得佛道已，其时畏间长者之子，当为菩萨，名德光曜，奉持世尊所演法教。其宝光明如来未灭度时，授德光耀菩萨之决，乃般泥洹：‘是德光曜菩萨开士，吾去之后当得作佛，号曰持焰如来、至真、等正觉。其佛国土等无差特。’” 寻适授此族姓子决，应时三千大千世界六反震动，其大光明普照世间。于是具足授诸决时，则八千人因发无上正真道意。 贤者阿难前白佛言：“唯然，大圣！斯经典者名为何等？云何奉持？” 世尊告曰：“名为‘大净法门品文殊师利劝助戏变’，又名‘上金光首本之化’。应当奉持之，宣示一切。” 佛说如是。贤者阿难，年少男子及与女人，文殊师利童真，诸天、龙、神、阿须伦，闻经莫不欢喜。 佛说大净法门经 现代汉语译本：如果土地上不再有奇异的宝物出现，那么菩萨就是最珍贵的宝物了。而且那位如来的寿命是无量的。当他证得佛道后，当时的畏间长者之子，将会成为菩萨，名为德光曜（具有德行光芒的菩萨），奉持世尊所演说的法教。宝光明如来在尚未涅槃时，授记德光曜菩萨，然后才进入涅槃：‘这位德光曜菩萨摩诃萨，我离世之后将会成佛，佛号为持焰如来（持有火焰的如来）、至真（达到真谛者）、等正觉（完全觉悟者）。他的佛国土和我的没有什么差别。’ 随即授记这位族姓之子，当时三千大千世界发生六种震动，巨大的光明普照世间。于是，在圆满授记时，有八千人因此发起了无上正真道意（追求无上真正觉悟的心）。 贤者阿难（佛陀的弟子）向前禀告佛陀说：‘是的，大圣！这部经典应该叫什么名字？我们应该如何奉持？’ 世尊告诉阿难：‘这部经名为《大净法门品文殊师利劝助戏变》，又名《上金光首本之化》。你们应当奉持它，向一切众生宣说。’ 佛陀说完这些话，贤者阿难，年轻的男子和女人，文殊师利（智慧的象征）童真，诸天（天神）、龙（神龙）、神（各种神灵）、阿须伦（非天），听闻此经后没有不欢喜的。 《佛说大净法门经》
English
English version: If no more extraordinary treasures are born from the earth, then the Bodhisattva is the most precious treasure. Moreover, that Tathagata's lifespan is immeasurable. After attaining Buddhahood, the son of the elder Weijian at that time will become a Bodhisattva named De Guangyao (Bodhisattva with virtuous radiance), upholding the Dharma teachings expounded by the World Honored One. Before the Jewel Light Tathagata entered Nirvana, he predicted to Bodhisattva De Guangyao, and then entered Nirvana: 'This Bodhisattva-Mahasattva De Guangyao will become a Buddha after I depart, with the name Holding Flame Tathagata (Tathagata holding flames), the Utterly True, the Perfectly Enlightened One. His Buddha-land will be no different from mine.' Immediately after predicting to this son of noble lineage, the three thousand great thousand worlds shook in six ways, and great light illuminated the world. Then, upon the complete prediction, eight thousand people aroused the intention for Anuttara-samyak-sambodhi (unsurpassed perfect and true enlightenment). The worthy Ananda (Buddha's disciple) then said to the Buddha: 'Yes, Great Sage! What is the name of this sutra? How should we uphold it?' The World Honored One told Ananda: 'This sutra is named 'The Great Purification Dharma Method Chapter, Manjushri's Encouragement and Transformation,' and also named 'The Transformation of the Supreme Golden Light First Chapter.' You should uphold it and proclaim it to all beings.' After the Buddha spoke these words, the worthy Ananda, young men and women, Manjushri (symbol of wisdom) the pure youth, the devas (gods), nagas (divine dragons), spirits (various spirits), asuras (demigods), all rejoiced upon hearing this sutra. The Sutra of the Great Purification Dharma Method Spoken by the Buddha --------------------------------------------------------------------------------