Chinese
行为方式。出家成佛，宣讲具备三善和四梵行的佛法等，通过讲述赞叹的佛法，使五百外道获得了清净的法眼。另外，成百上千的外道生起了无上菩提心。然后，五百化身以五体投地的方式顶礼，并说出了向佛陀顶礼的语句。在他们之后，所有学习这种行为方式的外道眷属也都这样顶礼。当时，天神帝释天给予曼陀罗花，并说：‘你用这个供养世尊吧。’之后，化为童子的文殊菩萨被众多眷属围绕着，来到芦苇丛林的庭院，走到世尊面前顶礼，外道眷属也用曼陀罗花供养，并绕了三圈，然后坐在一旁。之后，文殊菩萨的五百化身祈请道：‘世尊，如来是法身，我们不会执着于对佛陀的邪见。’‘世尊，佛法是不可言说的，我们不会追求听闻世尊的佛法。’等等，通过讲述诸法皆无自性，因此不追求其意义的法门，二百比丘在没有执取的情况下，心从诸漏中解脱。二百位获得四禅定、具有增上慢的比丘说：‘这是与一切世间相违背的佛法’，说完这些话，便从座位上站起来离开了。之后，甘波对文殊菩萨说：‘这两百位比丘如此不恭敬地离开了。’文殊菩萨这样说道：‘尊者甘波，存在着与一切世间相违背的佛法。’世间之人执着于五蕴等，舍弃它们而寻求涅槃。由于不了解轮回自性本空，因此与涅槃相违背。如果轮回与涅槃以平等性而无二，那就不相违背。’等等，讲述了佛法的各种法门。那些比丘离开的道路上，化现出充满火焰，因此他们升到空中，并用铁网
English
Manner of conduct. Having renounced and attained Buddhahood, teaching the Dharma endowed with the three virtues and four brahmavihāras, etc., by teaching the Dharma praising them, five hundred heretics obtained the pure Dharma eye. Furthermore, hundreds of thousands of other heretics generated the mind of unsurpassed enlightenment. Then, the five hundred emanations prostrated with their five limbs touching the ground and uttered the words, 'I prostrate to the Buddha.' Following them, all the retinue of heretics who were learning this manner of conduct also prostrated in the same way. At that time, the lord of the gods, Indra, gave a Mandarava flower and said, 'With this, make an offering to the Bhagavan.' Then, Manjushri, having become a youth, surrounded by many retinues, went to the courtyard of the reed grove, approached the Bhagavan, prostrated, and the retinue of heretics also offered Mandarava flowers, circumambulated three times, and sat on one side. Then, those five hundred emanations of Manjushri requested, 'Bhagavan, the Tathagata is the Dharmakaya, we will not hold onto wrong views about the Buddha.' 'Bhagavan, the Dharma is inexpressible, we will not seek to listen to the Bhagavan's Dharma.' And so on, by explaining the aspects of the Dharma that show that all dharmas are without inherent existence, therefore not seeking their meaning, two hundred monks, without clinging, their minds were completely liberated from the defilements. Two hundred monks who had attained the four concentrations and possessed pride said, 'This Dharma is taught in opposition to all the world,' and having spoken these words, they rose from their seats and left. Then, Gangpo said to Manjushri, 'These two hundred monks have left in such a disrespectful manner.' Manjushri said this, 'Venerable Gangpo, there exists a Dharma teaching that is contrary to all the world.' In the world, people cling to the aggregates, etc., and having abandoned them, seek nirvana. Since they do not understand that samsara is empty by its very nature, it is contrary to nirvana. If samsara and nirvana are equal in suchness and non-dual, then it is not contrary.' And so on, he taught various aspects of the Dharma. On the path where those monks were leaving, he emanated a fire filling it, so they rose into the sky, and with an iron net
Chinese
看到天空中有云，向下看去，看到巨大的水堆，它们四处飞溅，变得混乱。看到通往胜利花园的路上，长满了莲花和乌巴拉花等，看到许多人为了听闻世尊的佛法而前往，然后他们又返回。无论世尊在哪里，无论是在胜利的花园还是在芦苇丛的庭院里，他们都前往那里，顶礼世尊，绕行三圈，然后坐在一旁。那时，甘波我问他们：你们从哪里来，要到哪里去？他们回答说：我们是阿罗汉，烦恼已尽，已得禅定，已达神通之足的彼岸。我们从这位文殊童子那里听到了不合佛法的言论，于是离开座位走了。我们看到这片土地被火填满，无法超越。我向世尊禀告：什么是阿罗汉，烦恼已尽的境界？世尊开示说：甘波，沉溺于贪欲、嗔恨和愚痴之火，从而超越火堆，这不是归宿。被见解之网遮蔽，从而斩断铁网；进入有生之水，从而超越水堆，这不是归宿。火堆等从何处而来，又未曾去往何处，只是文殊的加持所显现。同样，贪欲等虽然没有来去，但只是对颠倒的念头，将无主的事物执著为有主而已。因此，瑜伽行者应修持一心不乱的止观，即使获得禅定，也不应骄傲和执著。以堪能禅定的心，分别观察一切法的因和缘，从而知晓十二缘起的生灭。通晓一切法自性不生的胜义谛。世尊如此开示，那些比丘从一切烦恼中解脱了心。之后，裸体外道之子，真谛者，由于眷属减少，带着五百名侍从来到世尊面前，说道：我多次听说沙门乔达摩用诡计引诱他人眷属，现在已经显现了。文殊将我的眷属分开，献给了乔达摩。
English
Seeing clouds in the sky and looking down, one sees a great mass of water, which splashes about and becomes chaotic. Seeing the path to the Jeta Grove filled with lotuses and utpalas, and seeing many people going to listen to the Dharma from the Blessed One, they then turn back. Wherever the Blessed One is, whether in the Jeta Grove or in the courtyard of the reed grove, they go there, prostrate to the Blessed One, circumambulate three times, and then sit to one side. Then, Gampo, I asked them: Where are you coming from, and where are you going? They replied: We are Arhats, our defilements are exhausted, we have attained meditative absorption, and have reached the other shore of the miraculous feet. We heard teachings contrary to the Dharma from this youthful Manjushri, and so we left our seats and departed. We saw this land filled with fire and could not cross it. I reported to the Blessed One: What is the state of an Arhat whose defilements are exhausted? The Blessed One taught: Gampo, indulging in the fire of desire, hatred, and ignorance, and thereby crossing the mass of fire, is not a refuge. Being obscured by the net of views, and thereby cutting the iron net; entering the water of existence, and thereby crossing the mass of water, is not a refuge. The mass of fire, etc., does not come from anywhere nor go anywhere; it appears through the blessing of Manjushri. Similarly, desire, etc., although they have no coming or going, are merely clinging to ownerless things as if they had an owner, due to inverted thoughts. Therefore, a yogi should cultivate single-pointed shamatha, and even if they attain meditative absorption, they should not be arrogant or attached. With a mind capable of meditative absorption, one should separately examine the causes and conditions of all phenomena, thereby knowing the arising and ceasing of the twelve links of dependent origination. One will realize the ultimate truth that all phenomena are unborn by nature. Thus the Blessed One taught, and those monks' minds were completely liberated from all defilements. Then, the son of the naked ascetic, Satyaka, having lost his retinue, came to the Blessed One with five hundred attendants, saying: I have repeatedly heard that the Shramana Gautama deceitfully lures away the retinues of others, and now it has become manifest. Manjushri has separated my retinue and offered them to Gautama.
Chinese
当他也抓住（他）并说他不会再来我这里时，名叫遍行胜慧的眷属聚集在那里，对谛实者说：不要不相信薄伽梵和他的声闻以及文殊，否则你将长期遭受无意义和痛苦。外道的奇异禅修等就像搅水求酥一样是颠倒的，而薄伽梵的法和律就像搅乳求酥一样是不颠倒的。就像放下泥土做的器皿而给予珍宝器皿一样，放下外道而成为如来教法的器皿就不会被欺骗，就像把迷路的人引上正道一样。裸体者就是这样，你带领这个眷属离开吧。然后，谛实者和两万裸体者一起离开了。其余的人获得了神通，并被薄伽梵以“过来”的方式度化。那时，薄伽梵对胜慧说：谛实者和两万裸体者一起离开，他们听到这个甚深之法，将成为弥勒菩萨第一批集会中的一员。谛实者是弥勒菩萨智慧中的佼佼者，就像现在的舍利子一样。他现在虽然对我有所信仰，但由于过分的我慢，不会完全放弃他的观点。然后，文殊菩萨和薄伽梵从没有显现的我慢等方式以及精进和谨慎开始，为胜慧开示佛法。他生起了菩提心，获得了不生之法的忍，并被授记为如来智慧聚。正如冈波所说，在薄伽梵面前，文殊童子所展现的神变游戏和开示佛法的神变游戏是如何显现的，他们互相讲述。如是说。佛说大方广佛华严经中：之后，文殊童子住在无住楼阁中，与有缘的菩萨们，以及总是跟随在后的金刚手，和身体的...
English
When he also seized (him) and said that he would not come to me again, the retinue called Sarvatraga Jayamati gathered there and said to the Truthful One: Do not disbelieve in the Bhagavan and his Shravakas and Manjushri, otherwise you will suffer meaningless and painful things for a long time. The strange meditations of the outsiders and so on are as inverted as wanting butter by churning water, and the Dharma and Vinaya of the Bhagavan are as non-inverted as wanting butter by churning milk. Just as giving a precious vessel after putting down an earthen vessel, if one puts down the heretics and becomes a vessel of the Tathagata's teachings, one will not be deceived, just like leading a lost person onto the right path. The naked one is like that, you lead this retinue away. Then, the Truthful One left with two thousand naked ones. The rest obtained supernormal knowledge and were ordained by the Bhagavan with "Come here." At that time, the Bhagavan said to Jayamati: The two thousand naked ones who left with the Truthful One, having heard this profound Dharma, will become one of the first assemblies of Maitreya. The Truthful One is the best of Maitreya's wisdom, just like Shariputra now. Although he has faith in me now, he will not completely abandon his views due to excessive pride. Then, Manjushri and the Bhagavan, starting from the ways of having no manifest pride and so on, as well as diligence and mindfulness, taught the Dharma to Jayamati. He generated Bodhicitta, obtained forbearance of non-arising Dharma, and was prophesied to be the Tathagata Jnana-skandha. Just as Gangpo said, how the magical displays of Manjushri, who became a youth, and the magical displays of teaching the Dharma manifested in front of the Bhagavan, they told each other. Thus it was said. From the Buddha Avatamsaka Sutra: Then, Manjushri, who became a youth, was dwelling in the unlocalized mansion, with those Bodhisattvas who had the same fortune, and Vajrapani who always followed behind, and the form of the body...
Chinese
属于天的神，属于用脚行走的神，以及土地神等，还有龙和夜叉、乾闼婆等的统治者，以及帝释天和梵天的统治者们，以盛大的仪式赞颂和供养。像那样具有菩萨的殊胜庄严，从自己的住所出来，绕着世尊数百万次，用各种供品供养，然后从世尊面前出来，向南方游行而去。之后，由于佛的加持，舍利子看到文殊童子化现的菩萨，以殊胜的化身庄严从逝多林向南方走去。他心想：我和文殊童子一起游行吧。于是他被大约六十名比丘围绕着，走在前面，从自己的住所出来，去往世尊那里，顶礼后，禀告世尊并得到允许，然后出来和文殊一起走了。在那里，和舍利子一起行走的比丘是：比如比丘海慧，善施大，福德光等，出家不久，全是新出家的人。他们全都对过去的胜者做过事，具有深刻的信仰，观察如来的功德和法的自性，以广大的信心行事，具有利益他人的智慧，文殊童子通过说法来调伏他们。之后，具寿舍利子在那样想要行走的时候，看着所有的比丘，对比丘海慧说：海慧，菩萨文殊的身体以相好庄严且完全清净，天人和人都无法想象，光明的坛城完全清净，能让无量众生生起欢喜，光芒的网状庄严能平息无量众生的痛苦，圆满的眷属被往昔的善根所摄持，道路的庄严是行走时道路上显现出众多的眼睛。
English
Gods belonging to the heavens, gods belonging to those who walk on foot, and earth gods, etc., as well as the rulers of nagas, yakshas, gandharvas, etc., and the rulers Indra and Brahma, praised and offered with great ceremony. Like that, the bodhisattva, possessing the excellent adornments of manifestation, came from his own abode. He circumambulated the Blessed One hundreds of thousands of times and offered various offerings. Then, he came out from the presence of the Blessed One and went wandering to the south. Then, through the blessings of the Buddha, Shariputra saw Manjushri, who had become a youth, a bodhisattva adorned with the excellent adornments of manifestation, going south from Jeta Grove. He thought, 'I will go wandering with Manjushri, who has become a youth.' Then, surrounded by about sixty monks, he went ahead, came out from his own abode, went to the Blessed One, prostrated, and after asking the Blessed One and receiving permission, he came out and went with Manjushri. There, the monks who went with Shariputra were: like the monk Ocean of Intelligence, Well Given Great, Light of Merit, etc., who had recently renounced and were all newly ordained. All of them had served the Buddhas of the past, had deep faith, observed the qualities of the Tathagata and the nature of the Dharma, acted with great faith, had the wisdom to benefit others, and were tamed by Manjushri, who had become a youth, through teaching the Dharma. Then, when the venerable Shariputra wanted to walk in that way, he looked at all the monks and said to the monk Ocean of Intelligence: 'Ocean of Intelligence, the body of the bodhisattva Manjushri is adorned with excellent marks and signs and is completely pure, inconceivable to gods and humans, the mandala of light is completely pure, generating joy for immeasurable beings, the adornment of the net of light pacifies the suffering of immeasurable beings, the perfect retinue is upheld by the merits of the past, and the adornment of the path is that many eyes appear on the path when walking.'