Chinese
为了彻底进入法界，应当依止善知识，进行思考，恭敬承侍。为了听闻甚深之法，应当具有虚心请教的态度。如是说。 ༈ 《勇猛行三摩地经——大乘经》中记载：当时，有两百位菩萨乘的众生心生退怯，心想：获得一切智智的境界是如此困难，我们还是以独觉乘的方式完全寂灭吧！为了调伏他们，文殊师利化现为童子，向世尊禀告说：过去，有一个名为“种种显现”的劫，其中有我（的）三千六百俱胝百千那由他众生以独觉乘的方式完全寂灭。当时，听众们对此感到疑惑。舍利弗问世尊：如果寂灭没有转世，那又该如何解释呢？世尊回答说：去问文殊师利，他会回答的。于是，舍利弗问文殊师利：你那样说的含义是什么呢？文殊师利回答说：一切如来的一切智智都由我掌控。如果我说的是其他情况，那就等同于欺骗如来。事实上，在“种种显现”劫中，一位名为“胜者”的圆满正等觉佛出现并完全寂灭，正法住世十万年后隐没。当时，那些众生成为具有强大业缘的人，只能通过独觉的行为来调伏。即使有成百上千的佛陀说法，他们也不会信奉，只会信奉独觉。当时，由于没有独觉出现来满足他们的供养需求，我便伪装成独觉，为了成熟那些众生。无论我住在城镇、宫殿还是乡村，他们都认为我是独觉。我展示独觉的装束和行为，使那些众生恭敬、供养并给予食物。之后，我为那些成为法器的人说法，我像信仰之王一样显现在空中，使他们信服，就是这样。
English
In order to fully enter the realm of reality, one should rely on virtuous spiritual friends, contemplate, and attend to them with reverence. In order to listen to the profound Dharma, one should be of a disposition to inquire thoroughly. Thus it is said. ༈ From the Mahayana Sutra, the "Samadhi of Heroic Progress": In that assembly, two hundred beings of the Bodhisattva Vehicle became discouraged, thinking, "Attaining the state of omniscience is so difficult, let us completely pass into nirvana through the Pratyekabuddha Vehicle!" To tame them, Manjushri transformed into a youth and beseeched the Bhagavan, saying, "In the past, there was a kalpa called 'Various Manifestations,' in which thirty-six hundred kotis of nayutas of beings passed completely into nirvana through the Pratyekabuddha Vehicle." At that time, the assembly was filled with doubt. Shariputra asked the Bhagavan, "If there is no rebirth after nirvana, how can this be?" The Bhagavan replied, "Ask Manjushri himself, and he will answer." Then, Shariputra asked Manjushri, "How should the meaning of what you said be understood?" Manjushri replied, "The omniscience of all the Tathagatas is under my control. If I were to say otherwise, it would be deceiving the Tathagatas. In fact, in the kalpa 'Various Manifestations,' a Fully Enlightened Buddha named 'Victorious One' appeared and completely passed into nirvana, and when the sacred Dharma, having remained for a hundred thousand years, was about to disappear, those beings became powerful due to their karmic connections and could only be tamed by the conduct of Pratyekabuddhas. Even if hundreds of thousands of Buddhas were to teach the Dharma, they would not be inclined to believe, but would only believe in Pratyekabuddhas. At that time, since no Pratyekabuddhas appeared to fulfill their need for offerings, I pretended to be a Pratyekabuddha in order to ripen those beings. Wherever I resided, whether in towns, palaces, or villages, they perceived me as a Pratyekabuddha. By displaying the attire and conduct of a Pratyekabuddha, I caused those beings to be respectful, make offerings, and give alms. Afterward, I taught the Dharma to those who had become vessels, and I appeared in the sky like a king of faith, causing them to have faith, and so on.
Chinese
我发愿获得菩提道。像这样，使众多众生的善根完全成熟。当这些众生想用布施来养活我时，我听到了“我涅槃的时候到了”的声音。这些众生拿着各种供品前来，我进入了停止意识和感觉的禅定，凭借愿力的力量完全涅槃。他们焚烧我的遗体，建造佛塔，进行供养，并认为我已涅槃。就这样，在国王的宫殿等地，在那个中间劫中，我三千六百亿次以独觉乘涅槃。通过这种方式，三千六十亿众生被调伏于独觉乘。虽然以独觉乘完全涅槃，但实际上并没有完全涅槃。当讲述这个道理时，大地发生六种震动，出现巨大的光明，诸天为了供养而降下花雨，发出奇妙的法音。诸天看到如来和文殊童子，听到勇猛行定的声音，他们高兴地说道：“得到了，得到了。”然后他们特意向世尊请教：“文殊具有如此不可思议的功德，真是太神奇了。他安住于何种禅定，才能宣说如此不可思议的法？”世尊回答说：“他安住于勇猛行定，才能宣说这样的法性。安住于此禅定，从随信行到阿罗汉和独觉，甚至到涅槃，他都能示现，但他并没有真正安住于此，而是示现各种各样的生。说完之后，大迦叶尊者向佛陀请教：“世尊所说之义，如我所理解，文殊童子过去已经行持佛陀的事业，示现菩提树，转法轮，示现涅槃，是这样吗？”世
English
I made a vow to attain the path to enlightenment. In this way, I caused the roots of virtue of many sentient beings to fully ripen. When these sentient beings thought to sustain me with alms, a voice arose saying, "The time for my nirvana has come." These sentient beings came bearing various offerings, and I entered into the meditative absorption of cessation of perception and feeling, and by the power of my aspiration, I completely passed into nirvana. They cremated my body, built stupas, made offerings, and perceived that I had passed into nirvana. Thus, in the king's palace and other places, during that intermediate kalpa, I passed into nirvana three trillion six hundred billion times through the vehicle of the Pratyekabuddhas. In this way, thirty-six billion beings were tamed into the vehicle of the Pratyekabuddhas. Although one passes completely into nirvana through the vehicle of the Pratyekabuddhas, one does not truly pass completely into nirvana. When this teaching was given, the great earth shook in six ways, and a great light pervaded, and the gods rained down a rain of flowers for offerings, and also emitted a wondrous sound of Dharma. Those gods saw the Tathagata and Manjushri Kumara, and having heard the Samadhi of Heroic Progress, they rejoiced, saying, "It is well obtained, well obtained!" Then they specifically requested the Bhagavan, "Manjushri is endowed with such inconceivable qualities, it is truly amazing. Abiding in which Samadhi does he reveal such inconceivable Dharma?" The Blessed One replied, "He abides in the Samadhi of Heroic Progress and reveals such a Dharma nature. Abiding in this Samadhi, from the follower of faith to the Arhat and Pratyekabuddha, and even to nirvana, he can demonstrate, but he does not truly abide in it, but demonstrates various kinds of births." After he spoke, the Venerable Mahakashyapa asked the Buddha, "According to the meaning spoken by the Blessed One, as I understand it, Manjushri Kumara has in the past performed the deeds of a Buddha, shown the Bodhi tree, turned the wheel of Dharma, and shown nirvana, is that so?"
English
Atsalpa. It is indeed so. In the past, immeasurable, countless, vast, boundless, inconceivable eons ago, in that time far beyond, in the south, passing three thousand Buddha fields from this Buddha field, there was a world called "Equality." There were no mountains, stones, mounds, etc., and it was smooth and even. At that time, the Blessed One Tathagata named "Supreme of the Naga Lineage" appeared, and the length of his life was forty thousand years. There, he matured seventy kotis of beings in the Bodhisattva vehicle, eighty kotis of beings in the Shravaka vehicle, and ninety-six hundred thousand kotis of beings in the Pratyekabuddha vehicle. Later, the Shravaka Sangha of that Tathagata became immeasurable. In this way, he accomplished the benefit of the worlds of gods and humans, and completely passed into nirvana, and his relics also became vast. His stupas numbered thirty-six kotis, and those beings made offerings to them, and his Dharma lasted for one hundred thousand years. That Tathagata prophesied, "After my passing, this Bodhisattva named Wisdom Light will become enlightened and become known as the Tathagata Wisdom Light." Thus, that Tathagata, Supreme of the Naga Lineage, is this Manjushri Youth. Behold the power of the Heroic Progress Samadhi. Although he demonstrates from entering the womb to becoming a Buddha and passing into nirvana, he does not abandon the nature of a Bodhisattva, nor does he truly pass into nirvana. Then, Mahakashyapa said to Manjushri, "You are doing something difficult by showing such inconceivable states." Manjushri said, "All dharmas are created by causes and conditions and have no self-ownership, so they are accomplished as desired. Because the truth is seen, there is nothing difficult in this." He said. ༈ From the Sutra Benefiting Angulimala: From this field to the south is a world called "Adorned with All Jewels," where the Tathagata, Arhat, Perfectly Complete Buddha
Chinese
名为“乐见一切世间显胜大精进”的佛陀现在住世，他就是指鬘外道。那位佛陀的刹土中的众生没有衰老和生病等一切不适，寿命和光辉不可估量。从这里向北方，有一个名为“恒常极喜可爱乐”的世间，如来、应供、正等觉“喜爱极喜藏宝珍宝堆王”现在住世并说法，他就是文殊童子。那位佛陀的刹土中没有声闻和缘觉，没有衰老和生病等痛苦，一切众生都具足一切安乐，寿命和光辉不可估量。无论谁听到指鬘外道和文殊童子这两个名字，或者经常向他们顶礼，那个众生的家中就会见到快乐的世间，并且会关闭四恶趣之门。听到这两个名字后，外道徒和犯了堕罪以及五无间罪的人，无论是诽谤、轻蔑、嘲笑还是被他人念诵，或者为了利养、恭敬和偈颂，那些人的四恶趣之门也会关闭。无论男女，谁用这两个名字来守护自己，一切寺庙和一切恐惧都会平息和守护，并且诸如天、龙、夜叉、罗刹等都无法侵犯，佛如是说。出自《悲华经》的《白莲花》中，轮王的第三个儿子名为自在军，他向如来宝藏祈请说：我不愿执持清净的佛土，也不愿迅速成佛，只要我行持菩萨行的时候，能够见到十方世界无边无际的诸佛，并且在那里我首先让他们发起菩提心，然后善巧地引导他们修习波罗蜜多，像这样见到无量无边如尘埃数般的佛土，并且像这样行持佛的事业，而且我的佛土中出生的众生都如同梵天众。
English
The Buddha named "Joyful to See All Worlds, Manifestly Supreme, Great Perseverance," who is now living, is Angulimala. The beings in that Buddha's realm are free from all discomforts such as aging and sickness, and their lifespan and glory are immeasurable. From here to the north, there is a world called "Always Extremely Joyful, Beloved and Desired." The Tathagata, Arhat, Perfectly Complete Buddha named "Essence of Delight, King of a Heap of Precious Jewels of Love," who is now living and teaching the Dharma, is this Manjushri, become a youth. In that Buddha's realm, there are no Shravakas or Pratyekabuddhas, no suffering such as aging and sickness, and all beings are endowed with all happiness, and their lifespan and glory are immeasurable. Whoever hears the names of Angulimala and Manjushri, become a youth, or always prostrates to them, in that being's home, the joyful world will be seen, and the doors to the four lower realms will be closed. Having heard these two names, the doors to the four lower realms will be closed even for outsiders, those who have committed defeat, and those who have committed the five inexpiable sins, whether they are slandering, despising, mocking, or being recited by others, or for the sake of gain, respect, and verses. Whichever son or daughter of good family uses these two names for protection, all monasteries and all fears will be pacified and protected, and it was said that gods, nagas, yakshas, rakshasas, etc., cannot harm them. From the White Lotus of Compassion, the third son of King Chakravala, named Power Host, requested the Tathagata Ratnagarbha, saying: I do not wish to hold a pure Buddha-field, nor do I wish to quickly attain enlightenment, but as long as I practice the conduct of a Bodhisattva, I wish to see the immeasurable and limitless Buddhas of the ten directions, and there I will first cause them to generate the mind of enlightenment, and then skillfully guide them in the practice of the Paramitas. Seeing such Buddha-fields as numerous as limitless dust particles, and performing the deeds of the Buddhas in this way, and all the beings born in my field will be like the gods of the Brahma realm.