Chinese
并且，以完全观看压倒一切的庄严方向之坛城而安住，以圆满福德的庄严从左右显现大宝藏，以先前侍奉诸佛的善根和因缘一致，从所有的树木缝隙中出现众多庄严，所有世间的主宰都顶礼而降下供养的云雨，十方一切如来的光芒之网的众多坛城展开，宣说一切佛法并在头顶显现，请观看。如是等等，文殊童子进入道之功德庄严是无量的。具寿舍利子为那些比丘完全开示、解释并阐明。如是文殊的功德越是宣说，那些比丘的心就越清净、明澈、无垢，一切障碍不再退转，对佛和法心生欢喜和倾慕，菩萨的根基完全清净，信心和慈悲的力量增长，压倒波罗蜜多的坛城，十方佛海完全显现。如是他们都获得了对一切智的信奉之力，因此这样执持：堪布，请您让我们前往那位圣者之处。之后，舍利子与那些比丘一同前往文殊之处，说了这样的话：文殊，这些比丘是想要见到您的人。然后，文殊童子以大象的姿态的威严，普遍地观看了那些比丘以及周围的眷属坛城所在的地方。之后，那些比丘以头顶礼拜文殊的双足，合掌说道：圣者，见到您和顶礼您的善根，以及您所知晓的其他善根，堪布所领悟的，以及任何如来释迦牟尼所亲见的善根，以此让您变得如此，拥有如此的身体和声音。
English
And, abiding in fully beholding the mandala of the direction of the ornament that completely subdues, with the ornament of perfectly complete merit, great treasures manifestly appearing from the left and right, with the virtuous roots and causes being in harmony from having served the Buddhas of the past, many ornaments arising from all the tree crevices, and all the lords of the world bowing down and causing the rain of offering clouds to fall, and many mandalas of the net of rays of light of all the Tathagatas of the ten directions being spread out, proclaiming all the Buddha's teachings and appearing on the crown of the head, please look. Such as those, the ornaments of the qualities of Manjushri, who has become a youth, entering the path are immeasurable. The venerable Shariputra completely showed, explained, and clarified to those monks. Thus, as much as the qualities of Manjushri were spoken, that much those monks' minds became completely pure, clear, stainless, and all obscurations were irreversible, and their minds were pleased and inclined towards the Buddha and the Dharma, and the bodhisattva's faculties were completely purified, and the strength of faith and compassion increased, and they subdued the mandala of the perfections, and the ocean of Buddhas of the ten directions completely appeared. Thus, all of them having obtained the strength of devotion to omniscience itself, they held it like this: Abbot, please cause us to go to the presence of that holy being. Then, Shariputra, together with those monks, went to where Manjushri was and spoke these words: Manjushri, these monks are those who wish to see you. Then, Manjushri, who had become a youth, with the majesty of the elephant's stance, extensively looked at those monks and the surrounding area of the mandala of the retinue. After that, those monks bowed to Manjushri's two feet with their heads, joined their palms, and spoke these words: Holy being, with this virtuous root of seeing you and bowing to you, and other virtuous roots known by you, understood by the Abbot, and whatever virtuous root directly seen by the Tathagata Shakyamuni, may you become like that, possessing such a body and voice.
Chinese
我说：愿我也获得名称和种种幻化。文殊菩萨对他们说：诸比丘，具有十种不厌倦发心的善男子或善女人，进入大乘，何况菩萨地，甚至也会压倒如来地。何为十种？即对于瞻仰、供养如来等不厌倦地发心；同样，积聚善根；寻觅佛法；与菩萨的波罗蜜多相应；成就三摩地；恒时进入；清净无量佛土；圆满一切有情；于一切佛土和劫中现证菩萨行；以一切佛土微尘数般的波罗蜜多，以令一个有情成熟的方式来圆满一切有情，从而不厌倦地成办如来的一种力量。具有这十种，一切善根都会圆满成就，从一切轮回之流中超脱出来，超越一切声闻缘觉，成为如来的种姓和血统，菩萨行完全清净，进入如来的力量，调伏魔和外道，压倒菩萨地，并且非常接近如来地。诸比丘听闻后，获得了名为“无碍眼境，能见一切佛”的三摩地。凭借此力量，见到了十方无量无边的佛土中的如来。知晓并见到了生于彼土的一切有情，乃至极其微小的痛苦。完全了知那些如来的梵音海、教法的词句和文字表达。能够观察那些有情的心、根和想法。忆念前后际的十世，成办那些如来的十法-轮的意义，成办十种神通变化，成办十种显现教法的方式，随后
English
I said, 'May I also obtain names and various transformations.' Manjushri said to them, 'Oh monks, a son or daughter of good family who possesses ten kinds of inexhaustible aspiration and enters the Great Vehicle, what need is there to mention the bodhisattva ground, they will even surpass the ground of the Tathagatas. What are the ten? They are: aspiring without weariness to behold and make offerings to the Tathagatas, and so forth; likewise, accumulating roots of virtue; seeking the Dharma; engaging in the perfections of bodhisattvas; accomplishing samadhi; entering at all times; purifying buddha-fields; completely ripening all sentient beings; manifestly accomplishing the conduct of bodhisattvas in all fields and kalpas; and by applying perfections as numerous as the atoms of all fields, ripening all sentient beings in the manner of ripening one sentient being, thereby not being weary of accomplishing one power of the Tathagata. Possessing these ten, all roots of virtue will be completely accomplished, transcending all streams of samsara, surpassing all Shravakas and Pratyekabuddhas, becoming the lineage and bloodline of the Tathagatas, the conduct of bodhisattvas being completely pure, entering the power of the Tathagatas, subduing demons and adversaries, surpassing the bodhisattva ground, and becoming very close to the Tathagata ground.' When those monks heard this, they attained the samadhi called 'The Unobstructed Eye Realm that Sees All Buddhas.' By the power of this, they saw the Tathagatas in the limitless and boundless fields of the ten directions. They knew and saw all sentient beings born in those fields, even down to their extremely subtle suffering. They completely understood the ocean of the Tathagatas' vocalizations, the words and letters expressing the Dharma. They were able to observe the minds, faculties, and thoughts of those sentient beings. They remembered ten lifetimes of past and future, accomplished the meaning of the ten Dharma-wheels of those Tathagatas, accomplished ten kinds of miraculous transformations, accomplished ten kinds of manifest teachings, and afterwards
Chinese
完全进入了十种显现教义之词和十种各自正确智慧之理的修行。获得该禅定后，立即圆满了菩提心之支分十千，以及十千禅定，并且清净了波罗蜜多之支分十千。凭借大光明智慧坛城的光明，获得了菩萨的十种神通。如此获得了神通的幼小苗芽，那些菩提心坚定者，由文殊将他们安置于普贤行中，进入广大愿海而得以显现。凭借其力量，心得以清净，获得身体完全清净和轻盈，由此获得神通之门广大且不退转的追随，因此不离文殊足下。为了成就一切佛法，也在十方显现一切如来身之事业云。之后，文殊童子将那些比丘安置于无上圆满菩提后，逐渐游历各地，前往南方一处名为“乐源”的大城镇。在该城镇的东面，有一片名为“各种娑罗树旗帜庄严”的大森林，在如来佛塔旁，天龙夜叉等常常聚集。在那里，宣说了名为《显现法界之理》的经藏，从中涌现出十万俱胝部的经藏。听闻此法后，从大海中涌现出无数俱胝百千的龙族，对如来生起信心，从而脱离龙族之身，完全受持转生为天人和人。在那里，一万龙族获得了无上菩提的不退转果位。由于宣说了此法，无边无际的众生界，通过三种乘于不同时期得以调伏。之后，乐源城的人们听闻文殊童子在各种娑罗树庄严之地修行。
English
They fully entered into the practice of the ten manifestations of the doctrine's words and the ten ways of individual correct wisdom. Immediately upon obtaining that samadhi, they perfected ten thousand branches of bodhicitta and ten thousand samadhis, and also purified ten thousand branches of pāramitā. Through the power of the great light of the wisdom mandala, they obtained ten superknowledges of bodhisattvas. Thus, having obtained the young and tender sprouts of superknowledge, those with firm bodhicitta were placed in the practice of Samantabhadra by Mañjuśrī, entering the great ocean of aspirations and becoming manifest. Through its power, the mind became completely pure, and they obtained a completely pure and light body. By this, they obtained a vast and unfailing following of the door of superknowledge, and therefore did not move from the feet of Mañjuśrī. In order to accomplish all the Buddha's teachings, they also manifested the clouds of the activity of the bodies of all the Tathāgatas in the ten directions. Then, Mañjuśrīkumāra, having placed those monks in unsurpassed complete enlightenment, gradually traveled through the lands and went to a large town called "Source of Joy" in the southern region. To the east of that town, there was a large forest called "Adornment of Various Śāla Tree Banners," where gods, nāgas, yakṣas, and others always gathered near the stūpa of the Tathāgata. There, he taught the sūtra collection called "Manifestation of the Nature of the Dharma Realm," from which emerged ten billion koṭis of sūtra collections. Having heard this Dharma, countless billions of koṭis of nāgas emerged from the great ocean, developed faith in the Tathāgata, and thus turned away from the nāga lineage, fully embracing rebirth as gods and humans. There, ten thousand nāgas became irreversible from unsurpassed enlightenment. Because this Dharma was taught, the boundless and centerless realm of sentient beings was tamed by the three vehicles at different times. Then, the people of the town of Source of Joy heard that Mañjuśrīkumāra was practicing in the place of the Adornment of Various Śāla Trees.
Chinese
商主慧大，善施等五百居士围绕，居士女慧大，居士女光善等五百居士女围绕，商主之子财贤，商主之子精进贤等五百商主之子围绕，家主慧大之女善贤女等五百女儿围绕，他们都向文殊菩萨的足下顶礼，绕三匝后，在一旁安坐。然后，文殊菩萨以威严压倒了那个眷属，以慈爱缝补，以悲心成就了说法，开启了智慧的心和思想，以各自正确的大学识而乐于说法，注视着商主之子财贤。像这样，对往昔的胜者作了事业，积累了善根，具有广大的意乐等殊胜功德的商主之子财贤注视着，说了欢喜的话语。从一切佛法，以及收集和获得一切法等开始说法，使财贤和广大的民众生起了无上菩提心，忆念起往昔的善根。商主之子财贤听闻了胜者的功德和伟大后，以圆满菩提的信心和精进，追随文殊菩萨之后，以偈颂的赞颂之门请问了菩萨的行持。文殊菩萨这样说道：善男子，像你这样生起了无上菩提心，追随善知识，想要圆满菩萨的道，所以思考菩萨的行持，太好了，太好了。善男子，依止和请问善知识是成就一切智的基础，所以你对善知识的恭敬不要厌倦。财贤说道：如何学习菩萨的行持？如何精进等等请问后，文殊菩萨以称赞“好啊”的赞叹和善
English
The merchant Great Wisdom, surrounded by five hundred laymen including the virtuous Zangpo Jin, the laywoman Great Wisdom, the laywoman Od Zangmo, and other five hundred laywomen, the merchant's son Norzang, the merchant's son Brultuk Zangpo, and other five hundred merchant's sons, the householder Great Wisdom's daughter Gewa Zangmo, and other five hundred daughters including the daughter Zangmo, all prostrated at the feet of Manjushri, circumambulated him three times, and sat down on one side. Then, Manjushri subdued that assembly with his power, stitched them together with love, accomplished the teaching of Dharma with compassion, opened the mind and thoughts of wisdom, and rejoiced in teaching the Dharma with great knowledge of individual correctness, and looked at the merchant's son Norzang. Thus, having done deeds for the previous victorious ones, accumulated virtuous roots, and possessing supreme qualities such as great faith, he looked at the merchant's son Norzang and spoke joyful words. Starting from all the Buddha's teachings, and collecting and obtaining all the teachings, he taught the Dharma, causing Norzang and that great assembly of people to generate the supreme Bodhicitta, and reminded them of their previous virtuous roots. The merchant's son Norzang, having heard the qualities and greatness of the victorious ones, followed Manjushri with faith and diligence in perfect enlightenment, and requested the conduct of the Bodhisattva through the gate of praise in verses. Manjushri said this: Son of good family, it is good, good that you have generated the supreme Bodhicitta, followed the virtuous friend, and wish to perfect the path of the Bodhisattva, therefore you contemplate the conduct of the Bodhisattva. Son of good family, relying on and questioning the virtuous friend is the basis for achieving omniscience, so do not be weary of honoring the virtuous friend. Norzang said: How should I train in the conduct of the Bodhisattva? How should I diligently do it? After asking these questions, Manjushri, with praise of "Good!", and virtuous