Chinese
即使吃掉十十俱胝（藏文）的谷物，也不会感到满足，就这样加持了。在那里，所有提供食物的人都感到厌倦，但也无法使他们满足。然后，文殊菩萨拿着装满由魔幻化的比丘们手中的钵，手里也拿着食物。即使把食物放入口中，也无法吞咽，就像喉咙被掐住一样，眼睛翻白，被加持倒在地上，然后对魔说道：恶人，你的这些比丘为什么不吃东西？魔说道：文殊，如果我的这些比丘快要死了，难道不是你给了他们掺有毒药的食物吗？文殊菩萨说道：那些散布毒药的人才施毒，没有毒的人怎么会施毒呢？恶人，所谓的毒就是贪欲、嗔恨和愚痴。这些在善说的律法中是没有的。佛陀的教法是甘露教法、安乐教法和无戏论教法等等。因此，与魔一同前来的五百天子发起了无上菩提心，并立下了誓愿。那时，世尊说道：在未来五百世的末期，当神圣的佛法衰败时，大多数比丘会像这样，衣服穿得不好，没有正念，行为不端，相貌不好，被各种疾病缠身，他们为了名利而不是为了佛法而出家，忙于各种事务。那时，魔会感到高兴，魔的事业也会发生。因此，要精进于佛法，降伏魔，守护神圣的佛法。世尊这样说道，三万二千菩萨获得了对不生之法的忍耐等等。然后，大迦叶说道：我也亲眼见证了文殊菩萨的一些神变。世尊成佛后不久，我也出家后不久，文殊童子从宝积佛的佛土来到这个世界，为了瞻仰世尊、顶礼世尊和侍奉世尊。
English
Even if they ate ten times ten kotis (藏文) of measures of grain, they would not be satisfied, thus it was blessed. There, all the providers were utterly weary, yet they could not satisfy them. Then, Manjushri took the alms bowls filled in the hands of those monks who were emanated by demons, and also took a mouthful in his hand. Even the mouthful put in their mouths, they could not swallow, as if their throats were being squeezed, their eyes rolled back, and they were blessed to fall to the ground. Then he said to the demon: "Wicked one, why don't these monks of yours eat?" The demon said: "Manjushri, if these monks of mine are about to die, didn't you give them food mixed with poison?" Manjushri said: "Those who spread poison give poison. How could those without poison give poison? Wicked one, what is called poison is desire, hatred, and ignorance. These are not in the well-spoken Dharma and Vinaya." The Buddha's teachings are the teachings of nectar, the teachings of bliss, and the teachings of non-elaboration, and so on. Therefore, five hundred sons of gods who came together with the demon generated the mind of unsurpassed enlightenment and made aspirations. At that time, the Bhagavan said: "In the future, at the end of five hundred lifetimes, when the sacred Dharma is decaying, most monks will be like this: their robes not well worn, without mindfulness, their conduct unseemly, their appearance not good, afflicted by various diseases. They will ordain not for the sake of Dharma but for the sake of gain and honor, and they will be busy with various activities. At that time, the demon will be pleased, and the work of the demon will occur. Therefore, by striving in the Dharma, subdue the demon and uphold the sacred Dharma." Thus spoke the Bhagavan, and thirty-two thousand Bodhisattvas obtained tolerance of the unborn Dharma, and so forth. Then, Mahakashyapa said: "I too have witnessed some of the miracles of Manjushri. Not long after the Bhagavan became enlightened, and not long after I had ordained, Manjushri, who had become a youth, came from the Buddha-field of the Tathagata Ratnachattra to this world in order to see the Bhagavan, to pay homage to him, and to serve him."
Chinese
当来到这里时，世尊在胜幢王子的花园，无怙施者的欢喜园林中立誓安居。在那里，文殊菩萨也立誓安居三个月。之后，在佛陀的面前和僧团中，我们从未见过他进行布萨等活动，三个月过去了，在布萨和解制时才见到文殊菩萨。我问文殊菩萨：你这三个月夏天在哪里？他回答说：尊者，在舍卫城的光显王妃的住所里。我当时心想：这样的众生，连同堕落，不应该和完全清净的僧团一起解制。于是，我从回廊出来，为了驱逐变成年轻文殊菩萨的人而敲击犍稚。这时，世尊对文殊菩萨说：大光守护，敲击犍稚，不要让你的心不信任你，展示你自己的梵行和行为，让伟大的声闻众感到高兴。文殊菩萨进入名为“如实显现一切佛土”的三摩地，在十方如恒河沙数的佛土中，所有像大光守护一样宣说清净功德的比丘，都显现出为了驱逐变成年轻文殊菩萨的人而敲击犍稚。世尊问我：光守护，你为何敲击犍稚？我如实禀告。世尊的全身发出光芒，对我说：光守护，看看十方显现了什么？我看到和之前一样的情景，世尊说：你驱逐的是在他面前的文殊菩萨，还是在十方诸佛面前的文殊菩萨？当时，我感到羞愧，心想把犍稚扔掉，但无法扔掉，持续发出声音。正如在胜幢王子的花园一样，在一切佛土中都毫无差别地显现。当时，我向世尊的足下顶礼，说：我只有片面的知识，菩萨的境
English
When coming here, the Blessed One made a vow to reside in the summer retreat in the Jeta Grove, the garden of Anathapindika. There, Manjushri also vowed to stay for three summer months. After that, in the presence of the Buddha and within the Sangha, we never saw him performing the activities of Uposatha, etc. Three months passed, and Manjushri was seen at the time of Uposatha and Pravāraṇā. I asked Manjushri: Where have you been for these three summer months? He replied: Venerable one, in this city of Shravasti, in the residence of Queen Light-Manifest. Then I thought to myself: Such a sentient being, together with defilements, should not perform Pravāraṇā together with the completely pure Sangha. So, I came out of the cloister and struck the ghaṇṭā in order to expel the one who had become the youthful Manjushri. Then, the Blessed One said to Manjushri: Great Light-Protector, striking the ghaṇṭā, do not let your mind become distrustful of you, show your own Brahma-conduct and behavior, and please the great Shravakas. Manjushri entered the Samadhi called "Truly Showing All Buddha-fields," and in the Buddha-fields of the ten directions, as many as the sands of the Ganges, all the monks who proclaimed pure qualities like the Great Light-Protector appeared striking the ghaṇṭā in order to expel the one who had become the youthful Manjushri. The Blessed One asked me: Light-Protector, why are you striking the ghaṇṭā? I reported the matter truthfully. Light emanated from the entire body of the Blessed One, and he said to me: Light-Protector, look and see what appears in the ten directions. When I looked, I saw the same as before, and the Blessed One said: Are you expelling this Manjushri who is in front of you, or the one who is in front of the Buddhas of the ten directions? At that time, I felt ashamed and thought of throwing away the ghaṇṭā, but I could not throw it away, and a continuous sound arose. Just as in the Jeta Grove, it appeared in all the Buddha-fields without any difference. At that time, I prostrated at the feet of the Blessed One and said: I only have one-sided knowledge, the realm of the Bodhisattva...
Chinese
未能了解无量境界的行境而敲打犍椎，请宽恕变成童子的文殊。世尊开示：在迦叶佛的刹土中，所有这些文殊显现，都是为了在家众的家中成熟众生，而安住三个夏季。在舍卫城这里，即使发誓在比丘尼眷属中安度夏日，也使光明王的五百比丘尼眷属、五百男子、五百孩童、五百少女和五百妓女，皆于无上菩提中不退转地成熟。许多众生被声闻乘调伏，并被带往天界。我向世尊请教：文殊以何种法来开示，使他们得以成熟？世尊开示：去问文殊自己，他会回答你的。我问文殊：尊者迦叶波大尊者，这些众生并非通过说法而成熟，有些众生是通过喜乐嬉戏而成熟的。同样，也有通过娶妻、惩罚、布施、贫困、宏伟的布置、各种神通、梵天等各种形象、恐吓、粗暴的言语、柔和的言语、施予利益等方式而成熟的。众生的行为是各种各样的，因此通过各种行为才能使他们成熟，现在成熟的众生，以后通过说法也能被调伏。我说：文殊，你以这种行为使多少众生成熟？他说：如法界之广。法界、虚空界和众生界，这三者是无二无别的。等等。宣说了三十二菩萨盔甲，两万天子因此生起了无上菩提心。迦叶波如是说。之后，具寿慈氏子说：我也亲眼见到了一些文殊童子的神变。一次，世尊在广严城大林的楼阁中，与大比丘僧团...
English
Having not understood the sphere of activity of the immeasurable realms, I apologize to Mañjuśrī who has become a youth for striking the ghaṇṭā. The Blessed One said: In the buddha-field of Kāśyapa, all these appearances of Mañjuśrī abide for three summer months in the homes of householders in order to ripen sentient beings. Here in Śrāvastī, even by vowing to spend the summer retreat in the company of nuns, he ripened five hundred women from the retinue of Queen Clear Victory, five hundred men, five hundred boys, five hundred girls, and five hundred prostitutes, all irreversibly in unsurpassed perfect enlightenment. Many sentient beings were tamed by the vehicle of the Hearers and led to higher realms. I asked the Blessed One: "By what kind of Dharma did Mañjuśrī teach, that they were ripened?" The Blessed One said: "Ask Mañjuśrī himself, and he will give you an answer." When I asked Mañjuśrī, the venerable great Kāśyapa, "Those sentient beings are not ripened by teaching the Dharma; there are also sentient beings who are ripened by joyful play." Likewise, there are also those who are ripened by taking a wife, by punishing, by giving, by being poor and destitute, by great arrangements, by various magical displays, by various forms such as Brahmā, by threats, by harsh words, by gentle words, by bestowing benefits, and so forth. The conduct of sentient beings is of various kinds; therefore, they are ripened by various actions. Those sentient beings who are now ripened will later be tamed by teaching the Dharma. I said: "Mañjuśrī, how many sentient beings have you ripened by this conduct?" He said: "As many as the expanse of the Dharma-dhātu." The Dharma-dhātu, the space-dhātu, and the sentient being-dhātu are non-dual. And so forth. By explaining the thirty-two armors of a bodhisattva, twenty-two thousand sons of gods generated the mind for unsurpassed perfect enlightenment, so said Kāśyapa. Then, the venerable Maitreya's son Gaṅga said: "I too have directly witnessed some of the magical displays of Mañjuśrī, who has become a youth. Once, the Blessed One was in the great grove in the multi-storied building of the city of Vaiśālī, with a great community of monks...
Chinese
并以方便安住。那时，名为真谛的裸女之子，被六十万裸体外道围绕，被奉为上师并供养，住在广严城。我入于禅定，观察那些外道的善根，看见许多外道是可调伏的。我到那里去为他们说法，他们却不恭敬，不倾听，反而嘲笑并说粗恶语。我在那里三个月，未能使任何众生成熟，感到沮丧，于是返回。那时，化身为童子的文殊菩萨化现为五百外道，自己担任导师，与五百眷属一同来到真谛裸女之子所在之处，以头顶礼真谛之子的双足，然后坐在前面说道：我们听闻了圣者您广大的名声，所以来到这里，请您作为我的导师，接受教导。无论如何，请您让我们不要见到沙门乔达摩和他的声闻弟子们，也不要听到与他们不一致的教法。真谛之子说道：很好，有信心的人，你们很快就会明白我的教法。然后，真谛之子对他的眷属说：和这五百婆罗门之子一起，高兴和睦地研习教法吧！你们要好好记住他们所说的话。之后，文殊菩萨和他的化身们与那些外道一起居住，不断地特别展示苦行和行为等，有时赞颂三宝，有时赞颂裸女之子真谛的真实功德，以此使他们相信，并安住于此。在另一个合适的时机，化身为童子的文殊菩萨说道：有寿命的人们，正如从我们的论典、咒语、吠陀和经典中所说的那样，有对沙门乔达摩功德的赞颂。为什么呢？因为乔达摩是转轮王的种姓，无过失地出生，出生时帝释天和梵天抱持等等，婆罗门们也作了预言
English
And abide in skillful means. At that time, a naked ascetic named Satyaka, the son of a naked woman, was surrounded by six hundred thousand naked ascetics, who revered and worshipped him as their teacher, and he resided in Vaishali. I entered into meditative absorption and observed the roots of virtue of those non-Buddhists, and I saw many non-Buddhists who were capable of being tamed. I went there and taught them the Dharma, but they did not show respect. They did not listen attentively but mocked and spoke harsh words. I stayed there for three months but was unable to ripen any beings, and I became discouraged and returned. Then, Manjushri, having become a youth, emanated five hundred non-Buddhists, installed himself as their teacher, and together with the five hundred attendants, arrived at the place where Satyaka, the son of the naked woman, was. They bowed their heads at the feet of Satyaka and sat before him, saying: "We have heard of the great fame of the noble one and have come here. Please accept us as your teacher and grant us instruction. In any case, please ensure that we do not see the Shramana Gautama and his disciples, nor hear any teachings that are inconsistent with his." Satyaka said: "Very well, faithful ones, you will quickly understand my teachings." Then Satyaka said to his retinue: "Together with these five hundred sons of Brahmins, joyfully and harmoniously study the Dharma. Pay close attention to what they say." Then Manjushri and his emanations stayed with those non-Buddhists, continuously demonstrating asceticism and conduct, and from time to time praised the Three Jewels, and from time to time praised the true qualities of Satyaka, the son of the naked woman, thereby causing them to have faith and abide there. At another opportune time, Manjushri, having become a youth, said: "O fortunate ones, as it is said in our treatises, mantras, Vedas, and scriptures, there is praise for the qualities of the Shramana Gautama. Why is that? Because Gautama was born into the lineage of a Chakravartin king, born without fault, and at his birth, Indra and Brahma held him, and the Brahmins made prophecies.