Chinese
在那里的菩萨们领会了（佛的）想法后，（佛）说道：那个佛土的名字将是“圆满且口中无尘垢积聚”，它位于南方，娑婆世界也属于那里。文殊童子，当他成佛的时候，他的名字将是“如来普观”。凡是十方世界无数百千万亿的佛刹都见到诸佛世尊，任何众生见到那位如来，他们都必定证得无上菩提，凡是听到他的名字的人都进入不退转地，除了那些信心薄弱的人，所有人都将证得无上菩提，因此他的名字就叫这个。”说完，那里的无数百千万亿的菩萨们异口同声地说：“这个‘普观’的名字确实恰如其分，任何众生听到那位佛的名字都算是获得了极大的利益，更何况是生于那个佛土呢？凡是听到这个授记的法类和文殊童子的名字的人，都可以看作是亲眼见到了佛。”世尊说道：“善男子们，确实是这样，正如你们所说的那样。念诵无数百千万亿诸佛的名字，不如念诵文殊童子的名字，念诵这个名字能积累更多的福德，更何况是念诵如来普观的名字呢？为什么呢？因为文殊童子在每一劫中所做的利益众生的事情，是无数百千万亿诸佛也无法做到的。”说完，那里的无数天神等都向文殊童子和如来普观顶礼，八十四百千万亿的众生生起了圆满菩提之心，无数的众生获得了善
English
Having understood the thoughts of the Bodhisattvas there, (the Buddha) said: The name of that Buddha-field will be "Completely Perfect and Free from Dust Accumulation in Speech," and it will arise in the south, and this Sahā world will also belong to it. Mañjuśrī, when that youth becomes a Buddha, his name will be Tathāgata Samantadarśin (All-Seeing). Whoever in the ten directions, in countless billions of Buddha-fields, sees all the Buddhas, the Bhagavat, and any sentient being who sees that Tathāgata, all of them will definitely attain unsurpassed Bodhi, and whoever hears his name will enter the irreversible stage, and except for those of little faith, all will attain unsurpassed Bodhi, therefore his name shall be called that.” Having said this, countless billions of Bodhisattvas in that assembly spoke with one voice: “This name ‘Samantadarśin’ is indeed fitting, any sentient being who hears the name of that Buddha has already obtained great benefit, what need to mention being born in that Buddha-field? Those who hear this category of prophecy and the name of Mañjuśrīkumāra (Youthful Mañjuśrī) can be regarded as seeing the Buddha directly.” The Bhagavat said: “Noble sons, it is indeed so, just as you have said. Reciting the names of countless billions of Buddhas is not as good as reciting the name of Mañjuśrīkumāra, reciting this name generates much more merit, what need to mention reciting the name of Tathāgata Samantadarśin? Why? Because the benefit to sentient beings that Mañjuśrīkumāra does in each kalpa is something that countless billions of Buddhas cannot do.” Having said this, countless gods and others in that assembly prostrated to Mañjuśrīkumāra and Tathāgata Samantadarśin, and eighty-four hundred thousand million beings generated the mind for complete Bodhi, and countless sentient beings obtained virtue.
Chinese
其根完全成熟，并且变成了不退转于无上菩提。然后，该眷属中的一些菩萨心想：文殊的刹土和极乐世界的功德庄严相似啊。世尊知晓了他们的这种想法，便开示说：譬如有人用能将头发尖劈成百份的器具从大海中取出一滴水，那么极乐世界的刹土功德庄严就像那一滴水。正如大海中剩下的水一样，如来普观的刹土功德庄严也是如此。菩萨雄狮力以洪亮的声音请问：是否还有其他与此刹土相同的刹土？世尊开示说：在东方世界的国土中，有一个名为“以愿力善安住而极殊胜”的刹土，那里的如来名为普光明功德恒常增多海王，他现在仍然健在，寿命无量。他的刹土与普观的刹土相同，没有丝毫差别。已经分得了不可思议之位的菩萨，有四位安住于文殊的行境中，他们的刹土庄严也与此相同，他们分别是：光之顶、智慧上师、寂静自在和愿力智慧。之后，菩萨雄狮力以洪亮的声音问文殊：您要多久才能成佛？文殊回答说：当虚空界变成有形之物时，我便成佛。同样，当幻化之身等成佛时，我便成佛。文殊即是菩提，菩提即是文殊，空性即是菩提。之后，世尊开示说：善男子，虽然无量光如来的菩萨和声闻的集会不可思议，但譬如从摩揭陀国的芝麻田中取出一粒芝麻，那么极乐世界的集会就像那一粒芝麻，剩下的芝麻就像如来普观的刹土的集会一样，差别就是如此之大。如来普观的寿命有多长呢？是这样，空...
English
Their roots were fully matured, and they became irreversible from unsurpassed Bodhi. Then, some Bodhisattvas in that assembly thought: "The qualities and arrangements of Manjushri's field and Sukhavati are similar." Knowing their thoughts, the Blessed One taught: "For example, if someone were to take a drop of water from the great ocean with an instrument that could split a hair into a hundred pieces, the qualities and arrangements of Sukhavati would be like that drop of water. Just as the remaining water in the great ocean, so too are the qualities and arrangements of the field of the Tathagata Samantadarshi." Then, the Bodhisattva Lion's Force asked with a loud voice: "Are there other fields equal to this one?" The Blessed One replied: "In the eastern world, in a realm called 'Exceedingly Excellent by Virtue of Being Well-Established in Aspiration,' there is a Tathagata named Samantaprabha-guna-nitya-vardhana-maha-samudra-raja, who is currently alive and whose lifespan is immeasurable. His field is the same as Samantadarshi's field, without any difference. There are four Bodhisattvas who have attained inconceivable positions and abide in the sphere of Manjushri's conduct, and the arrangements of their fields are also similar to this one: Light Crown, Wisdom Guru, Peaceful Authority, and Aspiration Intelligence." Then, the Bodhisattva Lion's Force asked Manjushri with a loud voice: "How long will it be before you attain enlightenment?" He replied: "When the realm of space becomes tangible, then I will attain enlightenment. Likewise, when an illusory being and others attain enlightenment, then I will attain enlightenment. Manjushri himself is Bodhi, Bodhi itself is Manjushri, emptiness itself is Bodhi." Then, the Blessed One taught: "Son of good family, although the assembly of Bodhisattvas and Shravakas of the Tathagata Amitabha is inconceivable, it is like taking one sesame seed from a sesame field in Magadha. The assembly of Sukhavati is like that one sesame seed, and the remaining sesame seeds are like the assembly of the field of the Tathagata Samantadarshi. The difference is so great. How long does the Tathagata Samantadarshi live? It is like this, emptiness...
Chinese
即使将遍净世界粉碎成微尘，其劫数的数量，即使是百千分之一也无法穷尽。因此，应知如来寿命是无数无量的。之后，文殊童子请问成佛时期的长短，佛陀开示说：譬如有人将这大千世界磨成微尘，又有人从其中取出一粒微尘，每经过相当于微尘数量的大千世界，就放下一粒微尘，以此方式向东方放置，直到所有微尘都用完。同样，第二个人也以同样的方式向南方抛撒微尘。如此在十个方向都用这种方式计算，这十方世界的数量，即使以百千俱胝那由他等也无法数清。如此，将抛撒和未抛撒微尘的世界全部磨成微尘，精于算数者也无法以百千俱胝等方式得知或计算其数量，因为众生会对这个数字感到迷惑。如来却能以计算的方式了知，比如这个微尘有多少百，或者以千等方式计算有多少。甚至超过这些的数字，也完全知晓。菩萨慈氏请问：世尊，如果为了如此广大的智慧，菩萨即使在未来际的尽头，于大苦地狱中焚烧，也能忍受，绝不舍弃如此的智慧。佛陀开示说：正是这样，正是这样。除非是那些信仰和精进微弱、懈怠的众生，否则谁不会对如此的智慧生起 desire 呢？如前所述，十方抛撒和未抛撒微尘的佛土，将其全部磨成微尘，在比这个数量还多的劫数中，文殊童子仍然会行菩萨行，他的愿力和殊胜的 entering 是不可思议的，因此他获得菩提时的寿命和
English
Even if this pure world is pulverized into minute particles, the number of kalpas would be such that even one hundred thousandth part would not be enough to exhaust it. Therefore, the life span of the Thus-Gone One should be known as immeasurable and limitless. Then, Manjushri, the youth, asked about the duration of the time of attaining enlightenment. The Buddha taught: For example, someone grinds this great thousandfold world into dust. Then, another person takes one of those dust particles, and after passing through a great thousandfold world equivalent to the number of dust particles, puts down one dust particle. In this way, they place all the dust particles to the east until they are exhausted. Similarly, a second person scatters the dust particles in the same way to the south. In this way, calculating in all ten directions, the number of those worlds in the ten directions cannot be counted even with hundreds of thousands of kotis of nayutas. Thus, if all the worlds where dust particles were scattered and not scattered were ground into minute particles, even those skilled in calculation would not be able to know or calculate the number in terms of hundreds of thousands of kotis, because beings would become confused by that number. The Thus-Gone One, however, knows by way of calculation, such as how many hundreds are in that dust particle, or how many there are when calculated in terms of thousands, etc. Even numbers beyond these, he knows in all ways. The Bodhisattva Maitreya asked: World Honored One, if for the sake of such great wisdom, a Bodhisattva were to be burned in the great hell of suffering even to the end of the future, he would endure it and would never abandon such wisdom. The Buddha taught: It is so, it is so. Who would not generate desire for such wisdom, except for beings with weak faith and diligence, and who are lazy? As mentioned earlier, the Buddha lands in the ten directions where dust particles were scattered and not scattered, if all of them were ground into dust, for kalpas even more numerous than that number, Manjushri, the youth, will still practice the conduct of a Bodhisattva. His aspirations and excellent entering are inconceivable. Therefore, the measure of his lifespan when he attains enlightenment and
Chinese
菩萨僧众也变得不可思议。说完之后，菩萨以狮子之势显着宣说，这样说道：文殊，如此长劫也不生厌倦的大行，真是稀有，大行真是稀有啊。向薄伽梵祈请之后，文殊童子说道：如同不思量虚空界已过如此长劫一样，菩萨对任何法也不生起对它的执着，因此显示了没有厌倦、生和迁移等。之后，薄伽梵开示道：种姓之子，对于菩萨，如来之眼没有遮障，因此能见到十方无量佛刹，全部充满七宝，供养每一位如来，同样以平等之心对一切众生，安住于完全受持一切戒律，直至后际的边际，胜过布施。任何菩萨，如果受持、读诵这部法类等，并发愿直至学习文殊童子的行为，并放下七步，那么，先前积累的福德，从百分之一乃至譬喻和因由都无法比拟。之后，文殊童子刚一入于名为“周遍显现如幻”的等持，聚集在那里的无量菩萨就见到了十方无边无际世界的诸佛，见到文殊童子在他们面前，示现自己佛土的功德庄严，他们心想：文殊如此同时显现在众多世界，是发愿、等持和智慧的差别，真是太稀有了，心中生起了稀有之想。如是说。出自《未生怨忏悔经》。当时，薄伽梵在鹫峰山，为眷属围绕而住。文殊童子
English
The bodhisattva sangha also becomes inconceivable. After saying this, the Bodhisattva, with the strength of a lion, manifestly proclaimed, saying: Mañjuśrī, this great conduct that does not generate weariness even in such a long kalpa is wonderful, great conduct is wonderful. After requesting the Bhagavan, Mañjuśrīkumārabhūta said: Just as one does not conceive that this realm of space has passed for such a long kalpa, so too, the bodhisattva does not engage in the perception of any dharma, thus showing that there is no weariness, birth, or transference, etc. Then, the Bhagavan said: Son of good family, for any bodhisattva, the Tathagata's eye is without obstruction, so he sees as many Buddha-fields as there are in the ten directions, all filled with the seven precious things, offering them to each Tathagata, and likewise, with an equal mind towards all sentient beings, abiding in perfectly taking all the vows of morality, until the end of the final limit, is better than giving alms. Any bodhisattva who holds, recites, etc., this category of dharma, and generates the mind to learn the ways of Mañjuśrīkumārabhūta, and abandons seven steps, then the accumulation of merit from before, from a hundredth part to even an example or cause, cannot be compared. Then, as soon as Mañjuśrīkumārabhūta entered into the samadhi called "Appearing Everywhere Like Illusion," as many bodhisattvas as were gathered in that assembly saw the Buddhas of the boundless and limitless realms of the ten directions, and saw Mañjuśrīkumārabhūta in front of all of them, showing the qualities and array of his own Buddha-field, and they thought: Mañjuśrī appearing simultaneously in so many realms in this way is a wonderful distinction of aspiration, samadhi, and wisdom, it is truly rare, and a perception of wonder arose in their minds. Thus it was said. From the Sutra of Undoing Ajātaśatru's Regret. At that time, the Bhagavan was dwelling on Vulture Peak Mountain, surrounded by his retinue. Mañjuśrīkumārabhūta