Chinese
诸法界无边，胜者所遍布，与众生等同，化现无量身，为众有情众，开示此妙法。如虚空之相，无实有情中，显现佛陀相，利益诸有情。如是诸佛陀，一一毛孔中，功德无量故，世间不能知，怙主如虚空，无尽无有边。如是说。以了知因的信心为因，忆念如来，念诵名号、持诵陀罗尼等，应尽力恒常修持。即使不能如此，也应尽力于七日等中专心修持，意义重大。圣《宝云经》中说：对于佛陀不可思议的功德，以强烈的信心，于七日中忆念，舍弃其他，唯独忆念佛陀。七日过后，次日清晨，应清洁衣服等，安住于供养的仪式中，则于当晚将能见到佛陀。如果仪式不完整，或者没有专一的心，临终时也能见到佛陀。如是。现在如来现前安住三摩地经中所说的意义，略而言之，菩提萨埵在家或出家者，彼等安住于寂静处，对于如来所住之处，以及名号的相状，以及彼之身相，以听闻之相的方式再三忆念。戒律之蕴无有缺失，且无有散乱的忆念，从一日至七日之间忆念佛陀，若七日不散乱，则于当日将能见到佛陀，如果见到，则于睡眠的梦中，佛陀将示现其面容。如是说。又以如是之方式，于西方极乐世界有佛陀名为无量寿佛安住于彼处，如是随逐听闻之相的意念，如前一般忆念。如具贪欲之士夫，听闻于某处有某某妓女，其形貌如是这般。
English
The realm of Dharma is boundless, pervaded by the Victorious Ones. Equal to beings, immeasurable bodies are emanated, to all sentient beings, this Dharma is shown. Like the nature of space, in unreal beings, Buddhas appear as reflections, for the benefit of all beings. The qualities of each pore of the Buddhas, the world cannot know, for the protectors are like endless space. As it is said. With faith that knows the reason as the cause, remembering the Thus-Gone One, reciting names, holding dharanis, etc., one should strive to practice constantly as much as possible. Even if one cannot do so, it is important to strive single-pointedly for seven days, etc. In the noble Sutra of the Cloud of Jewels, it says: With strong faith in the inconceivable qualities of the Buddha, for seven days, abandoning others, one should only remember the Buddha. After seven days, on the morning of the next day, one should purify clothes, etc., and abide in the ritual of offering, then that night one will be able to see the Buddha. If the ritual is incomplete, or if there is no single-pointed mind, one will still be able to see the Buddha at the time of death. Thus. Similarly, summarizing the meaning spoken in the Sutra of the Samadhi of the Present Buddha Abiding Manifestly, Bodhisattvas, whether householders or renunciates, should abide in solitude. Repeatedly remembering in the manner of hearing the place where the Thus-Gone One abides, the nature of the name, and the form of that body. Without flaws in the aggregate of discipline, and without distracted mindfulness, remembering the Buddha from one to seven days, if one is not distracted for seven days, then on that day one will be able to see the Buddha, and if one sees, then in the dream of sleep, the Buddha will show his face. Thus it is said. Again, in this way, in the western Sukhavati, there is a Buddha named Amitayus residing there, and in this way, following the thought of hearing, one remembers as before. Just as men with desire hear that in a certain place there is a certain prostitute with such and such a form.
Chinese
通过反复对贪恋的念头进行思维，就像在睡眠的梦中，没有体验到与妓女行淫的快乐却梦到一样。现在，拥有现前安住的佛陀的等持的那个人，即使住在这个世间，听闻了无量寿佛等等的名号、陀罗尼和功德，仅仅听闻就如是随念，反复思维，从而见到如来无量寿佛等等，并且还会祈请。如此，通过忆念佛陀，凭借佛陀的加持，以及增长自己的善根的力量，为了获得等持，就能获得见到佛陀。例如，自己的面容显现在明镜等清澈之物中，形象并没有进入镜子等之中，但因缘聚合的缘起显现，以无来无往的方式如此清晰，从而见到如来，祈请之后得到授记，因而感到欢喜。在那里，如来是从他处而来吗？我并没有去到他的面前，但自己的分别念会显现出那样的景象。同样，这三界也仅仅是心而已。心无论向外还是向内都无法找到，依赖于所缘而生起，是缘起，就像幻术等一样，是没有实体的。凡是没有实体的，就是没有缘于自性的生起，是无所缘，从而生起了了知离于安立的智慧。菩萨获得现前安住的佛陀的等持，需要具备四种法，是哪四种呢？不被夺走的信心，不退转的精进，不依赖他人的智慧，以及亲近恭敬善知识。等等，如果如理如实地精勤修持获得它的法，就能获得等持，由此，以微小的努力，十方无量佛陀就会显现在眼前，并且能够相继获得听闻、忆念、智慧、证悟、波罗蜜多、陀罗尼、等持、神通等等一切功德之聚。
English
By repeatedly contemplating thoughts of attachment, it is like dreaming in sleep without experiencing the pleasure of engaging in sexual acts with prostitutes. Now, that one who possesses the samadhi of the Buddha abiding manifestly present, even while dwelling in this world, upon hearing of Buddhas such as Amitayus, and merely hearing their names, dharanis, and qualities, recollects them in that way and repeatedly contemplates them, thereby seeing the Tathagatas such as Amitayus, and even makes requests. Thus, by contemplating the Buddha, through the power of the Buddha, and by increasing the strength of one's own roots of virtue, in order to attain samadhi, one will attain the sight of the Buddha. For example, if one's own face appears in a clear mirror, the image does not enter into the mirror, but the appearance of interdependent origination from the assembly of causes and conditions is so clear in a way that there is no coming or going, thereby seeing the Tathagata, and after making requests, one becomes delighted by the prophecy. There, does the Tathagata come from elsewhere? Although I have not gone before him, one's own conceptualization will appear in that way. Similarly, these three realms are also merely mind. The mind cannot be found whether one searches outwardly or inwardly; arising in dependence upon an object, it is interdependent origination, like illusion, etc., and is without substance. Whatever is without substance is without an object because it has not arisen from its own nature, and thus arises the wisdom that knows separation from establishment. A Bodhisattva attains the samadhi of the Buddha abiding manifestly present by possessing four qualities. What are the four? Unwavering faith, irreversible diligence, wisdom that does not rely on others, and attending to and honoring a spiritual friend. And so on, if one diligently practices the qualities for attaining it as they have been taught, one will attain the samadhi, and thereby, with little effort, countless Buddhas of the ten directions will appear before one's eyes, and one will successively attain all the collections of qualities such as hearing, recollection, wisdom, realization, paramitas, dharanis, samadhi, and miraculous powers.
Chinese
不退转于无上圆满菩提，不生于无暇之处，于所生之处具足妙好之色身，高种姓且眷属众多，乃至梦中亦得见佛且不分离等等，亦将获得不可思议之利益，如是广说，当于彼经中阅览。 无论何时，于末世大怖畏之时，听闻并受持此三摩地者，彼亦已承侍供养我及过去诸佛，或未来诸佛。 如是等等。 善护，菩萨摩诃萨当如何修持此三摩地耶？ 善护，如是，犹如我现在于汝前安住并宣说正法一般。 善护，菩萨当观如来应供正遍知之身，一一大丈夫相皆由百福所生。 亦当执持诸相。 如是等等。 受持之后，亦当如是修学： 啊啦啦，如来应供正遍知是如是庄严稀有，我亦于未来之时，将具足如是圆满之身。 如是等等，宣说了作意之方式，如是于作意圆满诸相之后，又，我名为何？菩提又是何？如是观察之后，亦宣说了生起无自性之定解之方式。 利益之赞颂等等，当于经中广览。 《七百般若经》中云： 有名为“文殊庄严唯一”之三摩地，若修持彼三摩地，菩萨摩诃萨将速证无上圆满菩提。 如是等等。 此名为“文殊庄严唯一”者，乃是不生之胜义名。 欲入“庄严唯一”三摩地之士夫或士女，首先必须请问般若波罗蜜多，其后方可入“庄严唯一”三摩地。 何以故？ 文殊不生即是不动，
English
One will not degenerate from the unsurpassed perfect enlightenment, will not be born in unfavorable circumstances, and in all births, one will have a perfectly beautiful form, a high lineage, and many attendants. Even in dreams, one will see the Buddha and will not be separated from him, and so on. Inconceivable benefits will also be obtained. It is extensively taught, and one should look at that very sutra. Whoever, in the future time of great terror, hears and holds this samadhi, will have served and honored me and the Buddhas of the past, or even those who have not yet come. And so on. Well-Guarded, how should a Bodhisattva-Mahasattva meditate on this samadhi? Well-Guarded, like this, just as I am now sitting in front of you and teaching the Dharma. Well-Guarded, a Bodhisattva should view the body of the Tathagata, the Arhat, the perfectly enlightened Buddha, each of the major marks of a great being arising from a hundred merits. One should also grasp the signs. And so on. Having grasped them, one should also train like this: Alala, the Tathagata, the Arhat, the perfectly enlightened Buddha, is so beautiful and wonderful. I too, in the future, will have such a complete body. And so on, the way of focusing the mind is taught. Having focused the mind in this way, with perfect aspects, again, what is called 'I'? And what is enlightenment? Having examined these, the ways of generating certainty in the absence of inherent existence are also taught. The praise of benefits, etc., should be extensively viewed in the sutra itself. In the 'Seven Hundred Prajñāpāramitā,' it says: There is a samadhi called 'Single Arrangement of Mañjuśrī.' If one practices that samadhi, a Bodhisattva-Mahasattva will quickly attain unsurpassed, perfect, and complete enlightenment. And so on. This, called 'Single Arrangement of Mañjuśrī,' is a supreme term for non-arising. A son or daughter of good family who wishes to enter the 'Single Arrangement' samadhi must first ask about the Prajñāpāramitā. After that, one will enter the 'Single Arrangement' samadhi. Why is that? Mañjuśrī, the unborn, is the immovable.
Chinese
不可扰乱的，不应扰乱的，不可思议的，不应思的，不可量的。 文殊，欲入一相三昧的善男子或善女子，应依止寂静的卧具。应喜好无喧嚣处，不作意一切相，结跏趺坐而住。于彼处以不缘之方式，作意一如来。亦作意一切法。应受持所作意之如来的名号。听闻彼名号后，缘念之，并于彼如来所住之方，显现而观，安住。应作意。若作意彼如来，则作意彼，即成作意过去、未来、现在诸佛薄伽梵。何以故？以如来即一故。文殊，如一如来之佛功德无量，无畏亦然，如是得一相三昧后，以一无生，应知无量法之名相差别。于此处，诸有所失坏者，以及如来应供正等觉所说者，并阿难所受持者，如是之法名相，皆于此处显现。修持此一相三昧，于其寿命量中，安住并教导包括四洲之法。文殊，若有某些菩萨乘者，如是思惟：此一相三昧为何？则应告彼等：此不可思议功德之圆满宣说，应如实受持而安住。如是如是如实受持而安住，如是如是得见此三昧之功德。如所说之方式，应无怯弱。如是说。如是说已。此非有相见者所能修持，譬如某人有未经擦拭之珍宝，另
English
Not to be disturbed, not to be done to be disturbed, inconceivable, not to be done to be thought, immeasurable. Mañjuśrī, a son or daughter of good family who wishes to enter the Samādhi of One Aspect should rely on solitary bedding. Having delighted in the absence of bustle, without attending to all characteristics, one should sit in the lotus position. In that place, in a non-objective manner, one should attend to one Tathāgata. One should also attend to all dharmas. The name of the Tathāgata whom one attends to should also be taken. Having heard that name, one should focus on it, and manifestly look at the direction in which that Tathāgata resides, and remain. One should attend to it. If one attends to that very Tathāgata, then by attending to that, one will have attended to the Buddhas, the Blessed Ones, who have occurred in the past, future, and present. Why is that? Because the Tathāgata is one. Mañjuśrī, just as the Buddha qualities of one Tathāgata are immeasurable, and so is fearlessness, likewise, having obtained the Samādhi of One Aspect, with one unborn, one should know the immeasurable distinctions of the names of dharmas. Here, whatever is lost, and whatever has been spoken by the Tathāgatas, the Arhats, the Perfectly Awakened Ones, and whatever Ānanda has upheld, so many names of dharmas will appear here. By accomplishing this Samādhi of One Aspect, one will remain for as long as one's lifespan, and will teach the Dharma including the four continents. Mañjuśrī, if some Bodhisattva vehicles think, "What is this Samādhi of One Aspect?" then one should say to them, "Take this complete proclamation of inconceivable qualities to heart and abide by it. As you take it to heart and abide by it, so you will see the qualities of this Samādhi. As the manner shown, be without timidity." Thus it was said. This cannot be accomplished by those with objective views. For example, if a person has a precious jewel that has not been cleaned,