Chinese
于是起身，以不可见的方式，成百上千次地绕着薄伽梵释迦牟尼佛，然后从这个娑婆世界返回。如是说。 此外，在《圣妙一切法无生经》中，薄伽梵和文殊菩萨开示一切法不生的缘故，一切皆是平等性的意义，金刚句、地种字句、橛句时，从上方虚空中，一万天子以天物之花乌巴拉等散布于如来和文殊菩萨，顶礼并说道：薄伽梵，这是无贪之光辉，彼乃文殊。薄伽梵，这是不住之光辉，彼乃文殊。薄伽梵，这是无事物之光辉，彼乃文殊。薄伽梵，这是无烦恼之光辉，彼乃文殊。薄伽梵，这是如是性之光辉，彼乃文殊。薄伽梵，这是无谬误如是性之光辉，彼乃文殊。薄伽梵，这是法界之光辉，彼乃文殊。薄伽梵，这是真实边际之光辉，彼乃文殊。薄伽梵，这是神圣之光辉，彼乃文殊。薄伽梵，这是殊胜之光辉，彼乃文殊。薄伽梵，这是卓越之光辉，彼乃文殊。薄伽梵，这是无上之光辉，彼乃文殊。如是说已，文殊童子对他们说：天子们，请停止对我进行思虑和分别。我没有真正见到任何法是所谓的“神圣”，或者“殊胜”，或者“卓越”的。天子们，我是贪欲的光辉，因此我是文殊。同样，我是嗔恨和愚痴的光辉，因此我是文殊。我不是超越贪欲等，凡夫才会有迁变和完全迁变，而菩萨们对任何法都没有转移、去或迁变。一切法如幻象般不迁变等等，如是说后，天之
English
Then, having arisen, they circumambulated the Bhagavan Shakyamuni hundreds of thousands of times in an invisible manner, and then returned from this Saha world. Thus it is said. Furthermore, in the Sutra called "The Noble Sutra of the Unborn Nature of All Dharmas," when the Bhagavan and Manjushri taught the meaning of the equality of all things because all dharmas are unborn, along with the Vajra words, the Earth syllable words, and the Kilaya words, ten thousand sons of the gods from the sky above scattered divine flowers such as utpala flowers upon the Tathagata and Manjushri, prostrated, and said: "Bhagavan, this is the splendor of non-attachment; that is Manjushri. Bhagavan, this is the splendor of non-abiding; that is Manjushri. Bhagavan, this is the splendor of non-thingness; that is Manjushri. Bhagavan, this is the splendor of non-affliction; that is Manjushri. Bhagavan, this is the splendor of Suchness; that is Manjushri. Bhagavan, this is the splendor of unerring Suchness; that is Manjushri. Bhagavan, this is the splendor of the Dharmadhatu; that is Manjushri. Bhagavan, this is the splendor of the ultimate reality; that is Manjushri. Bhagavan, this is the splendor of holiness; that is Manjushri. Bhagavan, this is the splendor of excellence; that is Manjushri. Bhagavan, this is the splendor of eminence; that is Manjushri. Bhagavan, this is the splendor of unsurpassedness; that is Manjushri." Having spoken thus, Manjushri, become youthful, spoke to them: "Sons of the gods, stop thinking about me and discriminating. I have not truly seen any dharma that is called 'holy,' or 'excellent,' or 'eminent.' Sons of the gods, I am the splendor of desire; therefore, I am Manjushri. Likewise, I am the splendor of hatred and ignorance; therefore, I am Manjushri. I am not one who has transcended desire, etc.; it is childish ordinary beings who transmigrate and completely transmigrate, but Bodhisattvas do not have any transference, going, or transmigration in any dharma. All dharmas are like illusions, without transmigration," and so on. Thus, the sons of the gods...
Chinese
那十万俱胝众生获得了无生法忍。 接下来，《无垢光天女所问经》中说：在未来，于阗会出现一位名叫月贤的比丘，他将使那些野蛮人从轮回中解脱出来。他就是文殊菩萨，做着往昔诸佛之父的事业。同样，这位文殊菩萨在未来也将持有未来贤劫诸佛的舍利。当世尊涅槃时，这位文殊菩萨将化身为一位名叫德罗那·瞿昙的婆罗门，他是一位有德之人。当国王们准备互相争夺舍利时，这位婆罗门将取来许多宝瓶，用来分发舍利。当于阗没有出现许多菩萨，没有佛塔、佛像和僧伽蓝时，文殊菩萨将化身为该城中一位出身高贵的女子。文殊菩萨的行为是怎样的呢？他是一位可以随意变幻形象的人。他会化身为菩萨、国王、王后、沙门、婆罗门等，以及属于欲界的众生的一切形象，就像一位精通音乐的乐师，可以展现各种各样的形象一样。对于那些具有贪欲之心的众生，他会更加明显地示现。为什么文殊菩萨会示现为女子的形象呢？因为女子特别具有贪欲之心，而且非常爱说话，非常吝啬，所以文殊菩萨会更加明显地示现为女子。也有女子行持菩提之行，因此也会如此示现，通过这种方式，也会有生为女子而获得大悲之心的时刻。也有女子会感到羞愧，认识到轮回的过患，并且会舍弃其他男子。 经中如是说。 接下来，《近圆所问经》中说：文殊童子对近圆说：近圆，一切法都是非常调伏的，为了调伏自心，所以处处示现非常调伏。一切法
English
Those ten million kotis of beings attained forbearance of the unborn dharma. Furthermore, in the Sutra Requested by the Goddess Immaculate Light, it says: In the future, in Li country, there will appear a monk named Pure Moon, who will liberate those wild people from samsara. He is the bodhisattva Manjushri, doing the work of the fathers of the buddhas of the past. Likewise, this Manjushri will also hold the relics of the fortunate buddhas who will appear in the future. When the Bhagavan passed into nirvana, this Manjushri also transformed into a brahmin named Drona Gotra, who was virtuous. When the kings were preparing to fight each other, that brahmin took many vases and distributed the relics. When many bodhisattvas, stupas, Buddha images, and sangharamas did not appear in Li country, Manjushri would transform into a woman of noble birth in that city. What is the conduct of Manjushri like? He is one who can transform into any form at will. He enters into all the forms of beings belonging to the desire realm, such as the form of a bodhisattva, king, queen, shramana, brahmin, etc., just like a musician who is skilled in music and shows various forms. He shows himself even more clearly to beings who have attachment. Why does Manjushri show himself in the form of a woman? Because women are particularly attached, very talkative, and very stingy, Manjushri shows himself even more clearly as a woman. There are also women who practice the conduct of enlightenment, and therefore it is also shown in this way, and in this way there are also times when one is born as a woman and obtains great compassion. There are also women who are ashamed, realize the faults of samsara, and abandon other men. Thus it is said in the sutra. Furthermore, in the Sutra Requested by Near Round, Manjushri, having become a youth, said to Near Round: Near Round, all dharmas are very subdued, and for the sake of subduing one's own mind, they always show themselves to be very subdued. All dharmas
Chinese
并非完全是烦恼，因为没有执着于我，所以普遍地展示了调伏后悔的方法。说完这些之后，近侍阿难向世尊禀告说：世尊，妙吉祥童子所展示的一切，都是从不可思议之处开始展示的。佛陀开示说：阿难，妙吉祥童子宣说佛法，是与解脱相应的因，因为不依赖不可思议，就没有解脱。因此，妙吉祥童子为了使人远离一切分别念，并且为了消除那些对心怀有偏执和傲慢者的傲慢，才宣说佛法。如是说。 此外，《不退转法轮经》中记载：黎明时分，舍利子进入妙吉祥童子的住所，妙吉祥结跏趺坐，与舍利子及住所一同超越了东方恒河沙数的世界，到达名为“不退转之界”的世间。在那里，听闻了从名为“光芒覆盖的莲花盛开之身”的如来所宣说的“不退转法轮”，同样在其他九个方向，也在恒河沙数的世界中听闻了同样的佛法，然后在黎明之前返回娑婆世界。在胜林园中，阿难看到清澈的水、莲花、音乐声和巨大的光芒等景象，感到惊奇，向世尊顶礼并请教。世尊开示说：妙音乃无畏者，以此所问为何事？此乃无垢之智慧，佛陀智慧无与伦比。等等，说明这是宣说甚深佛法的征兆。在那里，妙吉祥平等地展示一切法皆无生，许多百千众生超越了忧虑。世尊开示说：这些人先前已被妙吉祥所成熟，如今已从菩提中不退转，这是因为他们被善知识妙吉祥童子所摄持的缘故。如是宣说佛法之时，妙吉祥的加持
English
It is not entirely afflicted, because there is no attachment to self, so it universally shows the method of subduing regret. After saying these things, the attendant Ananda reported to the Blessed One: Blessed One, whatever the youthful Manjushri shows, it all starts from the inconceivable. The Buddha taught: Ananda, the youthful Manjushri's teaching of the Dharma is a corresponding cause of liberation, because without relying on the inconceivable, there is no liberation. Therefore, the youthful Manjushri teaches the Dharma in order to separate people from all conceptual thoughts, and to eliminate the arrogance of those who have attachment and pride in their minds. Thus he spoke. Moreover, in the "Sutra of the Wheel of Non-Regression": At dawn, Shariputra entered the residence of the youthful Manjushri, and Manjushri sat in the lotus position, and together with Shariputra and the residence, they surpassed the worlds as numerous as the sands of the Ganges River in the east, and arrived at the world called "The Realm of Non-Regression." There, they heard the "Wheel of Non-Regression Dharma" proclaimed by the Tathagata called "The Body of Lotus Blossoming Abundantly Covered with Light," and likewise in the other nine directions, they heard the same Dharma in the worlds as numerous as the sands of the Ganges River, and then returned to the Saha world before dawn. In the Jeta Grove, Ananda saw clear water, lotuses, musical sounds, and great light, etc., and was amazed, prostrated to the Blessed One and asked. The Blessed One taught: The voice of Manju is fearless, what is asked by this? This is immaculate wisdom, Buddha's wisdom is unparalleled. And so on, explaining that this is a sign of teaching the profound Dharma. There, Manjushri equally showed that all dharmas are unborn, and many hundreds of thousands of beings transcended sorrow. The Blessed One taught: These people were previously matured by Manjushri, and now they do not regress from Bodhi, because they are upheld by the virtuous friend, the youthful Manjushri. Thus, at the time of teaching the Dharma, the blessings of Manjushri.
Chinese
当（某人）以（咒语）束缚魔时，（魔）什么也不能做。后来，当（某人）收回加持时，罪恶的魔来了，听到佛陀不退转法轮的声音和世尊释迦牟尼的名号，魔老而衰弱，变得恐惧。因此（他们）这样禀告。 再者，《妙法莲华经》中，世尊对菩萨慧积说：善男子，稍等片刻，我的菩萨文殊师利童子和一些决断诸法之地，之后去我的佛土吧。当这样说的时候，文殊师利童子坐在具有千瓣莲花，大小如车轮的莲座上，被众多菩萨围绕。海中的龙王从海中的宫殿升到天空，来到鹫峰山世尊之处，向世尊释迦牟尼和多宝如来顶礼膜拜，与菩萨慧积说了欢喜之语，然后坐在一旁。 之后，菩萨慧积问文殊：你进入大海，调伏了多少众生？（文殊）答道：调伏的众生之多，言语无法表达，心识无法思量。稍等片刻，你就会看到。刚说完，无数莲花从海面升到空中，其上坐着无数众生。之后，这些菩萨从空中降落到鹫峰山的上空。所有这些都是文殊师利调伏到无上菩提的。对于那些先前进入大乘的菩萨，（文殊）赞叹波罗蜜多；对于那些先前修习声闻乘的菩萨，则宣说声闻乘。所有这些都是诸法皆空性和大乘现观，是文殊师利宣说《白莲华经》后调伏的。（慧积）说道：此经深奥、精微、难以理解，如果没有其他与此经相似的经典，那么哪些众生能够理解此经或现证圆满菩提呢？
English
When (someone) bound the demons with (mantras), (the demons) could do nothing. Later, when (someone) withdrew the blessings, the evil demon came, and upon hearing the sound of the Buddha's irreversible wheel of Dharma and the name of the Bhagavan Shakyamuni, the demon grew old and weak, and became afraid. Therefore, (they) reported thus. Furthermore, in the *White Lotus Sutra*, the Bhagavan said to the Bodhisattva Wisdom Accumulation: "Good son, wait a moment, my Bodhisattva Manjushri Kumara and some places for deciding all dharmas will later go to my Buddha-field." When this was said, Manjushri Kumara, seated on a lotus seat with a thousand petals, the size of a chariot wheel, surrounded by many Bodhisattvas, the Dragon King of the sea rose from the palace in the sea to the sky, and came to the Bhagavan at Vulture Peak Mountain, prostrated to the Bhagavan Shakyamuni and the Tathagata Many Jewels, spoke words of joy with the Bodhisattva Wisdom Accumulation, and then sat aside. After that, the Bodhisattva Wisdom Accumulation asked Manjushri: "You entered the ocean, how many beings did you subdue?" (Manjushri) replied: "The number of beings subdued is so great that words cannot express it, and consciousness cannot conceive it. Wait a moment, and you will see." As soon as he said this, countless lotus flowers rose from the surface of the sea into the sky, and countless beings sat upon them. After that, these Bodhisattvas descended from the sky to the sky above Vulture Peak Mountain. All of these were subdued by Manjushri to unsurpassed Bodhi. To those Bodhisattvas who had previously entered the Mahayana, (Manjushri) praised the Paramitas; to those Bodhisattvas who had previously practiced the Shravaka vehicle, he proclaimed the Shravaka vehicle. All of these are the emptiness of all dharmas and the Mahayana Abhisamaya, which were subdued by Manjushri after expounding the *White Lotus Sutra*. (Wisdom Accumulation) said: "This sutra is profound, subtle, and difficult to understand. If there are no other sutras similar to this one, then which beings will be able to understand this sutra or realize perfect and complete Bodhi?"