Chinese
践踏于何者的城市脚下后，夺取了阎罗的命心，那命心被八个罪恶所标志，并允许其存在。所有的阎罗都献上了自己的命心作为赎金，并立誓在最后的五百世中承担守护佛法的职责。如是说。属于前译派法类的《阎罗敌怖金刚橛幻化网续》的后续之王中说：忿怒尊之名是阎罗敌。武器如同火焰般燃烧。勇猛且具威力与力量。见到此尊后，其他的忿怒尊，全部都失去了武器。同样地，世间的诸神，也以身体表示敬意。此外，他们合掌，因恐惧而做了许多赞颂。如是等等。究竟而言，三世诸佛的唯一智慧身，是种姓的遍主。在《赞歌》的章节中说：薄伽梵的智慧身，伟大的顶髻，语言之主。智慧身，自生者。文殊智慧萨埵的。以及，在密咒的章节中：智慧身即是佛陀。佛陀即是安住于三世者。以及，至高无上之初，持有三身。具有五佛之自性。遍主，五种智慧之主。以及，所有佛陀的生者。佛陀之子，殊胜至高。以及，一切佛陀之主，身之至高。以及，三世佛陀之作者。无始无终之佛陀。最初之佛陀，无有分别。唯一智慧之眼，无有垢染。以及，所有佛陀之大王。持有所有佛陀之身。以及，所有佛陀之大心。安住于所有佛陀之心。所有佛陀之大身。亦是所有佛陀之语。以及，持有全知智慧宝藏者。以及，所有佛陀之化身。散布无数俱胝者。以及，持有所有佛陀之自性。以及，所有佛陀所证悟之境。无上菩提之佛陀。以及，所有佛陀之大精髓。持有各种化身之轮。以及，持有佛陀化身之血统
English
After trampling under whose city, the life-essence of Yama was seized, that life-essence being marked by eight sins, and allowed to exist. All the Yamas offered their own life-essence as ransom, and vowed to undertake the task of protecting the Dharma in the last five hundred lifetimes. Thus it is said. In the later king of the Wrathful Vajrakilaya Net Tantra belonging to the Early Translation School's Dharma class: The name of the Wrathful One is Yama's Destroyer. The weapons are ablaze like fire. Fierce, with power and strength. Upon seeing this one, the other Wrathful Ones, all lose their weapons. Likewise, the worldly gods, show respect with their bodies. Furthermore, they join their palms, and out of fear, make many praises. Thus and so on. Ultimately, the sole wisdom body of all the Buddhas of the three times is the supreme lord of the lineage. In the chapter of "Songs of Praise" it says: The Bhagavan's wisdom body, the great crown, the lord of speech. The wisdom body, the self-born one. Of Manjushri, the wisdom being. And, in the context of mantra: The wisdom body is the Buddha. The Buddha is the one who abides in the three times. And, the supreme first, holding the three bodies. Possessing the nature of the five Buddhas. The pervading lord, the lord of the five wisdoms. And, the progenitor of all Buddhas. The son of the Buddha, the supreme and excellent. And, the lord of all Buddhas, the supreme of bodies. And, the actor of the Buddhas of the three times. The Buddha without beginning or end. The first Buddha, without distinctions. The one wisdom eye, without impurity. And, the great king of all Buddhas. Holding the body of all Buddhas. And, the great heart of all Buddhas. Abiding in the heart of all Buddhas. The great body of all Buddhas. Is also the speech of all Buddhas. And, the one who holds the treasury of omniscient wisdom. And, the emanation body of all Buddhas. The one who scatters countless billions. And, holding the nature of all Buddhas. And, that which is realized by all Buddhas. The unsurpassed enlightenment of the Buddha. And, the great essence of all Buddhas. Holding the wheel of various emanations. And, holding the lineage of the Buddha's emanations.
Chinese
于十方，化现种种身。如是说。譬如超越一切者，是知识与所知之主尊。如是说。对于趋入三种出离者，是意义之殊胜清净光辉。如是说。向佛陀菩提您顶礼。如是等等。又于念珠之咒义中说：应如是受持一切如来之智慧身，文殊师利完全清净。又于前译之法类文殊师利幻化网续后分中说：此文殊师利是光辉圆满之身，是不共二无遍布之法，是三时平等圆满一切胜者之父，是法界之母，示现菩萨殊胜之子。如是说。空性于任何事物皆无所触及，任运成就，因一切义成就故，是无取舍之自性，即是文殊师利。若不思议、不住留、不作意，则与文殊师利及功德圆满相等。如是说。文殊师利智慧金刚圆满，此幻化网之轮，于寂灭与轮回中，是不住之金刚顶。若安住于无思无修之法界自性中，则完全安住。如是说。如是，应善巧于无二自生智慧之身，以知识与所知一切平等性之自性，作为三时一切胜者之种姓遍主，确定义义之文殊师利童子之自性，从而生起不退转之信心。这是讲述文殊师利童子之证悟的第一品。 顶礼大悲观世音菩萨摩诃萨！供养、皈依！此圣者之功德极为不可思议，如《宝箧经》中所说：当观世音菩萨进入众生地狱无间地狱燃烧之铁室时，该处变得清凉，变成莲花覆盖之水池，见到此等使众生解脱之威力后，阎罗王赞叹道。之后，当菩萨前往饿鬼之处时，该处变得清凉，一切安住于慈爱中，一切痛苦皆断绝。
English
To the ten directions, emanates various forms. Thus it is said. For example, surpassing all, is the supreme lord of knowledge and knowable. Thus it is said. For those who traverse the three renunciations, is the excellent pure glory of meaning. Thus it is said. I bow to you, Buddha and Bodhi. Thus and so on. Also, in the meaning of the mantra of the rosary, it is said: One should hold the wisdom body of all Tathagatas, Manjushri, as completely pure. Furthermore, in the later part of the Manjushri Magical Net Tantra, a Dharma section of the Early Translation School, it is said: This Manjushri is the glorious complete body, the uncommon, non-dual, pervasive Dharma, the father of all victorious ones, equally complete in the three times, the Dharma-dhatu mother herself, showing the supreme son, the Bodhisattva. Thus it is said. Emptiness is untouched by anything, spontaneously accomplished, because all meanings are accomplished, it is the self-nature without acceptance or rejection, which is Manjushri himself. If one does not think, does not abide, does not contemplate, then one is equal to Manjushri himself and the perfection of qualities. Thus it is said. Manjushri's wisdom is the complete Vajra. This wheel of the Magical Net, in Nirvana and Samsara, is the immovable Vajra peak. If one abides in the Dharma-dhatu nature of no thought and no practice, then one completely abides. Thus it is said. As it is said, one should be skilled in the nature of the non-dual, self-arisen wisdom body, with the nature of equality of all knowledge and knowable, as the lord of the family of all victorious ones of the three times, and generate unwavering faith in the nature of Manjushri, the youth of definite meaning. This is the first chapter, which speaks of the realization of Manjushri, the youth. Homage to the Bodhisattva Mahasattva, Avalokiteshvara, the Great Compassionate One! I offer and take refuge! The qualities of this supreme being are extremely inconceivable, as stated in the Sutra of the Arrangement of the Jewel Basket: When Avalokiteshvara enters the burning iron house of the hell of uninterrupted suffering, that place becomes cool, turning into a lotus-covered pond, and upon seeing such power that liberates beings, the King of Death praises him. Then, when the Bodhisattva goes to the realm of the pretas, that place becomes cool, and all abide in loving-kindness, and all suffering ceases.
English
From the twenty toes of his feet flowed great streams of water, and from the pores of his skin also sprang rivers, satisfying all the pretas and freeing them from all suffering, and the sound of the King of the Sugatas, Samantabhadra, arose, and by the wisdom vajra that sees the assembly of fears, they were conquered and born in the Pure Land of Sukhavati. That Avalokiteśvara ripens hundreds of thousands of millions of beings each day, and such courage is not possessed by the Tathagatas. From the eyes of that Avalokiteśvara came the sun and moon, from his forehead came Maheśvara, from his shoulders came Brahma, from his heart came Mahabala, from his two teeth came Sarasvati, from his mouth came wind, from his feet came earth, and from his belly came the god of water. Wherever Avalokiteśvara went, there appeared showers of flowers, ponds, and flourishing trees, and various wondrous marvels. Avalokiteśvara shows himself in such a form to whomever he tames, and by showing himself in various forms such as Tathagatas, Śrāvakas, Pratyekabuddhas, Brahma, Maheśvara, humans, and non-humans, he fully ripens sentient beings. Such a realm of Avalokiteśvara is not even possessed by the Tathagatas. Furthermore, in this Jambudvipa, to the asuras dwelling in the cave called Vajra Womb, he manifested as an asura and taught the Dharma, causing them to be born in Sukhavati. Similarly, he went to the golden land and subdued those beings who engage in common practices, and to the silver land he went to those four-legged beings, and by going to the place of the asura's torma and teaching the Dharma, he led them onto the path of non-retrogression. Then, going into the darkness of the dark abyss, where yakshas and rakshasas dwell, he taught them the Dharma. In a pure place, he transformed into the form of a brahmin and subdued the poor son of the gods named Excellent Ear (藏文：རྣ་ཆ་མཆོག). In front of the rakshasis of the island of Sinhala, he transformed into a desirable form and employed them in the Dharma. Then, in the great city of Kormo'jig, in the place where hundreds of thousands of kinds of insects dwell in excrement, he transformed into the form of a bee and the sound arose, "I prostrate to the Buddha!" and all of them were transformed into bodhisattvas named Scent of Incense (藏文：སྤོས་ཀྱི་དྲི) and were born in Sukhavati.
Chinese
生起了。之后在摩伽陀国的寺院里，对于那些互相吞食的众生，降下食物的雨，听到他们的赞颂后感到欢喜。观世音菩萨安住于名为“种种显现”和“光明”等等的众多三摩地中，他的每个毛孔中都住着成百上千的三摩地。观世音菩萨的福德聚是如此之大，即使是如来也没有，更何况是菩萨们呢？过去，在如来离邪信的面前，当普贤菩萨进入金刚向上升起的三摩地时，观世音菩萨进入了名为“观世音菩萨的权能散布”的三摩地。当普贤菩萨进入名为“圣洁月亮之眼”的三摩地时，观世音菩萨进入了名为“圣洁太阳之眼”的三摩地等等，当众多三摩地显现时，普贤菩萨对观世音菩萨说：“善男子，你的勇气真是太好了！”这时，如来离邪信对普贤菩萨说：“善男子，你仅仅看到了观世音菩萨权能的一小部分，观世音菩萨的权能是如此之大，即使是如来也没有。”世尊释迦王对菩萨除一切盖障说：“我无法数清观世音菩萨的福德聚。如果稍微讲述一下每个毛孔的故事，在名为“金色”的毛孔中，住着无数的乾闼婆，他们不受痛苦和烦恼的侵扰，安住在佛法中，并且通过如意宝珠，他们所想的一切都能实现。在那之后，在名为“黑色”的毛孔中，住着无数的仙人，他们都具有从一到六的神通。在那里，在银色的地面上，有金色的山，银色的山顶装饰着红色的莲花，在这样的七十七座山上，每座山都住着八万仙人。他们的如意树
English
It arose. Then, in the monastery in the land of Magadha, for those sentient beings who devour one another, a rain of food was sent down, and upon hearing their praises, they were delighted. That Avalokiteśvara abides in many samādhis, such as those called "Various Manifestations" and "Light." In each of his pores, hundreds of thousands of samādhis reside. Such is the accumulation of merit of Avalokiteśvara that even the Tathāgatas do not possess it, what need is there to mention Bodhisattvas? In the past, in the presence of the Tathāgata Dispeller of Wrong Beliefs, when the Bodhisattva Samantabhadra entered the samādhi of the Vajra Rising Upwards, Avalokiteśvara entered the samādhi called "The Power of Avalokiteśvara Scattering." When Samantabhadra entered the samādhi called "Eye of the Holy Moon," Avalokiteśvara entered the samādhi called "Eye of the Holy Sun," and so on. As many samādhis manifested, Samantabhadra said to Avalokiteśvara, "Noble son, your courage is excellent!" Then, the Tathāgata Dispeller of Wrong Beliefs said to Samantabhadra, "Noble son, you have only seen a small portion of the power of Avalokiteśvara. Such is the power of Avalokiteśvara that even the Tathāgatas do not possess it." The Bhagavan Śākya King spoke to the Bodhisattva Sarvanivāraṇaviskambhin, "I am unable to count the accumulation of merit of Avalokiteśvara. If I were to tell a little about the story of each pore, in the pore called "Golden," there reside countless gandharvas, who are not harmed by suffering and afflictions, abide in the Dharma, and through the wish-fulfilling jewel, whatever they think of is accomplished. Beyond that, in the pore called "Black," there reside countless ṛṣis, all of whom possess clairvoyance from one to six. There, on the silver ground, are golden mountains with silver peaks adorned with red lotuses, and on each of those seventy-seven mountains, eighty thousand ṛṣis reside. Their wish-fulfilling trees