English
Merely proclaiming a single name is enough to completely destroy suffering; likewise, by proclaiming the names of hundreds of millions of Buddhas, you will not be subject to suffering and destruction. Then, those wicked demons pleaded with the Blessed One: "Blessed One, we are weary and ashamed because of this crippled body. We long to return to our former radiant appearance." The Buddha said: "Wait here for a while until the youthful Manjushri comes, and he will completely liberate you from this unsightly form." Then, the youthful Manjushri arose from that samadhi, got up from his seat, surrounded and guided by many Bodhisattvas. Countless sons of gods, nagas, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, and countless great-winged birds, ringing countless musical instruments and showering down rains of lotuses and utpala flowers, surrounded by great splendor and extreme joy, went to where the Blessed One was, bowed their heads at the feet of the Blessed One, circumambulated the Buddha three times, and then sat to one side. Then, the Blessed One said to the youthful Manjushri: "Manjushri, do you abide in the samadhi called 'Destroying All Mara Mandalas'?" Manjushri replied: "Blessed One, I abide in it." The Buddha said: "Manjushri, from which Tathagata did you hear the samadhi that you practice? How long have you been practicing this samadhi?" Manjushri replied: "Blessed One, at the time when I heard and practiced this samadhi, the Blessed One himself had not yet generated the mind of enlightenment." The Buddha said: "Manjushri, what is the name of the Tathagata from whom you heard this samadhi?" Manjushri replied: "Blessed One, in the past, immeasurable and countless eons ago,
Chinese
我听闻了从名为香气妙曼陀罗花的如来那里修持三摩地。世尊开示道：文殊，所修持的是什么？禀告道：世尊，菩萨若具足二十种相，便能获得三摩地。何为二十种相？即断除贪欲，使贪欲之心彻底止息；同样地，断除嗔恨、愚痴、我慢、嫉妒、隐瞒、愤怒、彻底的煎熬、概念、见解、思虑、取、执、相、有、常、断、蕴、界、处以及三界，并使缘于三界之心彻底止息。具足这二十种相，便能获得三摩地。此外，还宣说了获得三摩地的四法一组的六种法类。世尊，我就是在香气妙曼陀罗花如来座下，在名为光芒胜过一切如来宝、珍宝、闪电、日月之光的那位如来面前修持了三摩地。讲述此教法后，该眷属中的无数菩萨修持了三摩地。之后，世尊对圣者舍利子说道：舍利子，你作何感想？若你认为这三千大千世界的魔王恶魔变得如此丑陋，你不要那样看。这是因为文殊童子的加持力，使得十方所有如恒河沙数佛土中的恶魔都变成了这般模样。之后，世尊对文殊童子说道：文殊，放开你的加持力，让这些恶魔恢复他们原先的繁盛色彩。文殊一放出加持力，那些恶魔立刻恢复了他们原先的繁盛色彩。文殊对那些包括眷属在内的恶魔说道：恶魔们，对于谁有眼睛、眼睛的意识以及对眼睛的执着
English
I have heard of the practice of Samadhi from the Tathagata named Fragrant Wonderful Mandarava Flower. The Blessed One said: Manjushri, what is being practiced? He reported: Blessed One, a Bodhisattva who possesses twenty aspects will attain Samadhi. What are the twenty aspects? Namely, completely destroying desire and causing the mind of desire to completely cease; similarly, destroying hatred, ignorance, pride, jealousy, concealment, anger, complete torment, concepts, views, thoughts, taking, grasping, characteristics, existence, permanence, annihilation, aggregates, elements, sense bases, and the three realms, and causing the mind focused on the three realms to completely cease. Possessing these twenty aspects, one will attain that Samadhi. Furthermore, six categories of four-fold dharmas for attaining that Samadhi were also spoken. Blessed One, in that way, under the Tathagata Fragrant Wonderful Mandarava Flower, in the presence of the Tathagata called Light that Overpowers all Jewels, Precious Stones, Lightning, and the Sun and Moon, I practiced that Samadhi. By explaining this teaching, countless Bodhisattvas in that assembly practiced that Samadhi. Then, the Blessed One said to the Venerable Shariputra: Shariputra, what do you think? If you think that this evil Mara of the three-thousand great-thousand world realm has become so unsightly, you should not view it that way. This is because of the blessing of Manjushri, the youth, that all the Maras abiding in the Buddha-fields as numerous as the sands of the Ganges in all ten directions have become like this. Then, the Blessed One said to Manjushri, the youth: Manjushri, release this blessing and cause these evil Maras to have their former flourishing color. As soon as Manjushri released that blessing, those evil Maras immediately regained their former flourishing color. Manjushri said to those Maras, including their retinues: Evil ones, for whom there is an eye, the consciousness of the eye, and attachment to the eye,
Chinese
對於眼睛的相狀和目標以及執著和傲慢等等，有魔製造障礙的處所。同樣，對於耳朵等等和形色等等的顯著貪著以及取捨等等，也有魔製造障礙的處所。如果對於眼睛等等的執著全部沒有了，那麼魔就沒有製造障礙的處所，沒有主宰，沒有力量和權勢，沒有威力所控制。這樣宣說佛法之後，從魔的眷屬中，有成千上萬的魔生起了無上菩提心。八萬魔眾對於諸法，獲得了無塵離垢的清淨法眼。之後，大迦葉尊者向世尊稟告說：世尊，文殊童子在這裡，為了讓我們這些菩薩能夠瞻仰，為了難以見到這些殊勝的聖者。世尊開示說：文殊，這個眷屬想要瞻仰從十方聚集而來的那些菩薩，你來示現吧。之後，文殊童子對菩薩法和法勝以及法的智慧和太陽以及魔的武器和。妙音以及息滅罪業和寂靜守護以及勝利守護以及法王遍揚等等，以及那些和其它的菩薩們說：善男子們，你們在自己的佛土中，菩薩們的身形是怎樣的，就請你們示現那樣的身形。剛說完，那些菩薩們就從禪定中起身，各自示現了自己的身形。有些菩薩的身形如須彌山。有些菩薩的身形有八萬由旬。同樣，也有七萬由旬到一萬由旬的。有些菩薩的身形有五千由旬到一千由旬的。還有五百由旬到一百由旬的。還有五十由旬到一由旬的。有些菩薩的身形，如這個娑婆世界的眾生的身形一樣，有四肘半，他們的身形都顯現出來了。那時，這個大千世界，沒有任何一個地方，哪怕是插針的地方，沒有被具有大威德、大力量的菩薩們所遍布。
English
For the characteristics and aims of the eye, and clinging and arrogance, etc., there are places where demons create obstacles. Similarly, for the manifest attachment to the ear, etc., and forms, etc., and acceptance and rejection, etc., there are also places where demons create obstacles. But when all clinging to the eye, etc., is gone, then there is no place for demons to create obstacles, no master, no power and might, no control by strength. Having taught the Dharma in this way, from the retinue of demons, tens of thousands of demons generated the mind of unsurpassed Bodhi. Eighty thousand demons, for all the Dharmas, obtained the pure Dharma eye, free from dust and defilement. Then, the great Kashyapa supplicated the Bhagavan, saying: "Bhagavan, this Manjushri, who has become a youth, is here, so that we Bodhisattvas may behold him, for the sake of making it difficult to see these excellent beings." The Bhagavan said: "Manjushri, this assembly wishes to behold those Bodhisattvas gathered from the ten directions, so show them." Then, Manjushri, who had become a youth, spoke to the Bodhisattvas Dharma, Dharma Supreme, and the Wisdom of Dharma, and Sun, and the Weapons of Demons, and Melodious Voice, and Pacifying Sins, and Peaceful Protection, and Victory Protection, and Dharma King Universally Proclaimed, and those and other Bodhisattvas, saying: "Sons of good family, in your own Buddha-fields, whatever the bodies of those Bodhisattvas are like, please show your own bodies in that way." As soon as he said this, those Bodhisattvas arose from that Samadhi and showed their own bodies. Some Bodhisattvas' bodies were like Mount Meru. Some Bodhisattvas' bodies were eighty thousand yojanas. Similarly, from seventy thousand to ten thousand yojanas. Some Bodhisattvas' bodies were from five thousand to one thousand yojanas. And also from five hundred to one hundred yojanas. And from fifty to one yojana. Some Bodhisattvas' bodies, like the bodies of the beings of this Sahā world, were four and a half cubits, and those bodies were all visible. At that time, this great thousandfold world system had no place, not even the space of a stick's throw, that was not pervaded by Bodhisattvas of great glory and great power.
Chinese
如是。 那些菩萨的光芒照亮了十方无数亿的佛土。 然后，文殊童子从座位上站起来，向世尊顶礼，与一切具足的眷属一起说道：世尊，菩萨，为何如此称呼？ 世尊开示说：文殊，为了证悟一切法，故称为菩萨。 菩萨了知眼，同样地，耳等和色等自性空，却不作“我了知”之想。 如此等等，开示了证悟一切法空性且无戏论的自性。 之后，文殊和天子慧贤以问答的方式，以及世尊的请示，还有眷属之主们也以提问和请示的方式，领悟并讲述了甚深之义。 简而言之，因为烦恼和五欲以及属于三界的法和一切法本来没有产生，所以在平等性中嬉戏的菩萨的智慧方便甚深，由文殊菩萨开示。 文殊菩萨开示了菩萨最初生起之心的生起方式，即无生甚深之义，因此三万二千菩萨获得了对无生法的忍。 五百比丘不受任何事物束缚，心从诸漏中解脱。 六百万亿天子对诸法的法眼，无尘无垢，清净无染。 当时，大迦叶向世尊禀告说：文殊童子所开示的法，利益了如此众多的有情，实乃难能可贵。 文殊菩萨说：我并非在做难事，因为一切法无所作为，所以我不会束缚或解脱任何有情，因为没有有情。 众生才是在做难事，因为诸佛未曾证得，声闻缘觉也未曾获得，并且永远无法获得的东西，却被凡夫俗子所获得。 诸佛未曾证得的，就是我、有情和色等一切法。
English
Thus it is. The light of those Bodhisattvas illuminated billions upon billions of Buddha-fields in the ten directions. Then, Manjushri, become a youth, arose from his seat, prostrated to the Bhagavan, and with the assembly complete in every way, said: "Bhagavan, Bodhisattva, why is one called thus?" The Bhagavan replied: "Manjushri, one is called Bodhisattva because of realizing all dharmas. The Bodhisattva realizes the eye. Likewise, the ear and so forth, and form and so forth, are realized as empty in their own nature, yet one does not think 'I realize.'" Thus and so forth, it was taught that one realizes the nature of all dharmas as empty and without elaboration. Then, Manjushri and the son of the gods, Bhlodros Rab Gnas, in the manner of questions and answers, and with requests to the Bhagavan, and also the chief ones of the assembly, through the means of questioning and requesting, contemplated and spoke of the profound meaning that was spoken. In short, because afflictions and the five objects of desire and the dharmas belonging to the three realms and all dharmas are primordially unborn, therefore, the skillful means of the wisdom of the Bodhisattva, which plays in equality, was taught by Manjushri. Manjushri taught the profound unborn nature of how the first mind of a Bodhisattva arises, and thus thirty-two thousand Bodhisattvas obtained forbearance in regard to unborn dharmas. Five hundred monks, without clinging, had their minds completely liberated from the outflows. Six trillion sons of the gods had the Dharma eye toward dharmas, without dust, stainless, and completely pure. At that time, Mahakashyapa said to the Bhagavan: "Manjushri, become a youth, by teaching the Dharma, has accomplished the benefit of so many sentient beings; it is difficult to do." Manjushri said: "I am not doing something difficult, because all dharmas are without doing. Therefore, I do not bind or liberate any sentient being, because there is no sentient being. Sentient beings are the ones doing something difficult, because what all the Buddhas have not attained, and all the Hearers and Solitary Realizers have not found, and what will never be found, that is what is found by the childish ordinary beings, because what all the Buddhas have not attained is all dharmas such as self, sentient beings, and form.
Chinese
是的，诸佛未曾做，所有声闻缘觉未曾做的事情，那些都是孩童们做的。他们执着于常、断、结合、傲慢等等。同样，文殊请问世尊，如何获得不生之法的忍耐？于是，从一切法无所得等忍耐之理开始谈论，六万二千众生发起了无上菩提之心。一万二千菩萨获得了不生之法的忍耐。之后，天子慧增问文殊，从地到地如何跳跃？文殊显示一切法无迁变，如幻如化。世尊以密意之语也随其所宜地显示，并赞叹文殊说：『文殊，好啊！好啊！如果需要显示，就应如是显示。』之后，文殊童子为天子慧增讲述了从无自性的意义出发，以甚深之见解所说之法。在甚深地显示了所有菩提分法和三解脱门，没有目标、没有禅修、没有显现的意义时，当时的僧团中有许多比丘心想：世尊曾说，显现三解脱门和三十七道品就能获得涅槃，如果文殊童子遮止了这一点，那么他所教导的法如何能成立呢？难道不是在显示矛盾吗？文殊菩萨知道他们的疑惑，就问舍利弗：『你被认为是智慧广大者中的佼佼者，那么在远离贪欲时，出家人会对四谛、三解脱门和菩提分法有所执着、显现或禅修吗？』舍利弗回答说：『文殊，并非如此。因为一切法都不可取，是不生的、是空性，所以不会去显现。』说了这个教法后，三千比丘在没有取舍的情况下，心从诸漏中解脱。之后，天子慧增和文殊童子通过提问和回答的方式，讲述了从本初未生