Chinese
不可估量，同样地，见到了名为底沙、胜者、顶髻、燃灯者等如来。如果文殊童子将那些被置于菩提道，现在正转法轮的如来的名号，即使经历一劫或一劫的剩余时间也无法说完。更何况菩萨行持菩萨行，居住于兜率天等，直至安坐菩提树下之间的时间是极其漫长的。以这些名号来说，他们是菩萨的怙主，是生者，是大悲者，是使作者。菩萨们对文殊童子如是真实宣说和开示。如是说后，两百位天子心想：一切法皆随因，依赖于缘，以欲为根本，由发愿所引导。世尊也是被他人所劝请，如来显现安住，我们不应生起低劣之心。如是以增上意乐发起了无上菩提心。如是示现伸手的神变，下方和此土无量众生皆发起了菩提心。从十方不可估量的佛土，为了对文殊进行供养和进行佛法的侍奉，诸佛以宝伞赐予菩萨众，那些伞覆盖了这个世界，从伞中发出声音说：如释迦牟尼所说，我们也如文殊童子一般被置于菩提道。之后，阿阇世王率领军队来到世尊面前，请求从弑父的无间罪中解脱的方法，以及消除后悔和疑惑。世尊心想：阿阇世王耽于欲望，但对甚深佛法有信心，除了文殊童子，无人能彻底消除他的疑惑。如是思惟之际，以佛陀的威力
English
immeasurable, and similarly, seeing the Tathagatas named Tisha, Victorious One, Crested One, and Lamp Maker. If Manjushri, as a youth, were to place those who are established in Bodhi and are now turning the wheel of Dharma, even if the names of those Tathagatas were spoken for a kalpa or the remainder of a kalpa, it would not be exhausted. What need is there to mention that the time between when Bodhisattvas practice the conduct of Bodhisattvas, reside in Tushita, etc., until they sit under the Bodhi tree is extremely long? By these names, they are the protectors of Bodhisattvas, the progenitors, the compassionate ones, the ones who cause action. The Bodhisattvas truly speak and teach to Manjushri as a youth. Having said this, the two hundred sons of gods thought: All dharmas follow causes and depend on conditions, have desire as their root, and are led by aspiration. If this Bhagavan was also encouraged by others, and the Tathagata is manifestly abiding, we should not generate inferior thoughts. Thus, with superior intention, they generated unsurpassed Bodhicitta. Thus, by showing the miracle of extending the hand, countless beings in the lower direction and in this realm generated Bodhicitta. From the immeasurable Buddha fields of the ten directions, for the purpose of making offerings to Manjushri and serving the Dharma, the Buddhas bestowed jeweled umbrellas upon the assembly of Bodhisattvas, and those umbrellas covered this world, and from the umbrellas a sound arose saying: As Shakyamuni said, we too, like Manjushri as a youth, are placed on the path to Bodhi. Then, King Ajatashatru, together with his army, went before the Bhagavan and requested a method to be freed from the sin of patricide, which is an unforgivable offense, and to dispel regret and doubt. The Bhagavan thought: King Ajatashatru is indulging in desire, but has faith in the profound Dharma, and no one other than Manjushri as a youth can completely dispel his doubts. As he thought this, by the power of the Buddha
Chinese
舍利子对阿阇世王说，明天请来文殊菩萨接受供养，这样可以消除你的疑惑，并且在那里可以利益许多众生。他说完之后，阿阇世王也同样请来了文殊菩萨，世尊也对文殊菩萨说，文殊，你去阿阇世王那里接受斋饭吧！在那里，这件事情等等可以利益许多众生。之后，文殊菩萨在夜晚的第一时分，一刹那间越过了东方八十百千的佛土，到达了名为常作声的世界，在如来名号为宣说吉祥的佛陀面前顶礼。并且说道：请您允许从这个佛土派遣大菩萨们到娑婆世界参加阿阇世王的供养法会。如来对那个眷属的菩萨们说：你们谁愿意与文殊菩萨一同前往娑婆世界？那个眷属中的八万二千菩萨与文殊菩萨一同来到这个娑婆世界，文殊菩萨为他们宣说了名为陀罗尼的法门，那个眷属中的五百菩萨因此获得了陀罗尼。之后，在中夜时分，为那五百位菩萨广泛地宣说了名为菩萨藏的法门。在后夜时分，为那些菩萨广泛地宣说了进入不退转法轮金刚句的意义，因此一些菩萨获得了名为三摩地光芒之花的禅定。之后，阿阇世王派出了在进食时间到来时送信的使者。大迦叶尊者与五百比丘一同来到文殊菩萨面前。文殊菩萨问大迦叶：你为何这么早就来了？大迦叶回答说：我是来乞食的。文殊菩萨说：大迦叶尊者和您的眷属们，请接受我的供养吧！大迦叶回答说：我不是为了追求供养而是为了寻求佛法，即使没有供养，我也会跟随您，这是为什么呢？因为听您宣讲佛法与从其他人那里听到的不一样。
English
Shariputra said to King Ajatasatru, "Tomorrow, invite Manjushri to come and receive offerings, so that he can dispel your doubts, and there he will benefit many sentient beings." After he said this, Ajatasatru also invited Manjushri in the same way, and the Bhagavan also said to Manjushri, "Manjushri, go to Ajatasatru's place for food! There, this matter and others will benefit many beings." Then, in the first watch of the night, Manjushri instantly crossed eighty hundred thousand Buddha-fields in the east, and arrived in the world called Constantly Making Sound, and prostrated before the Tathagata named Proclaiming Auspiciousness. And said: "Please allow great Bodhisattvas from this Buddha-field to be sent to the Saha world to attend King Ajatasatru's offering ceremony." The Tathagata said to the Bodhisattvas of that assembly, "Who among you is willing to go to the Saha world with Manjushri?" Eighty-two thousand Bodhisattvas from that assembly came to this Saha world with Manjushri, and Manjushri expounded to them the Dharma called Dharani, and five hundred Bodhisattvas from that assembly obtained Dharani. Then, in the middle of the night, he extensively expounded the Dharma called the Bodhisattva Pitaka to those five hundred Bodhisattvas. In the last watch of the night, he extensively expounded the meaning of entering the irreversible Dharma wheel Vajra words to those Bodhisattvas, and as a result, some Bodhisattvas obtained the Samadhi called the Flower of Light Rays. Then, Ajatasatru sent a messenger to announce the arrival of mealtime. The great Kashyapa and five hundred bhikshus came to Manjushri. Manjushri asked Kashyapa, "Why have you come so early?" Kashyapa replied, "I have come to beg for alms." Manjushri said, "Great Kashyapa and your retinue, please accept my offerings!" Kashyapa replied, "I am not seeking offerings but seeking the Dharma, and even without offerings, I will follow you. Why is that? Because hearing you expound the Dharma is different from hearing it from others."
Chinese
于是。之后，妙吉祥童子进入了一切神变幻化的三摩地，使娑婆世界如手掌般平坦，充满大光明，遍布整个大千世界，一切恶趣和烦恼都断绝，一切众生都安住于慈爱之中，大地发生六种震动，降下美妙的音乐和花雨，诸天都致力于供养，龙族将一切道路都修整平坦，以无量的供养庄严，成为稀有奇妙之事。之后，妙吉祥童子被八万二千菩萨和约五百大声闻围绕，来到阿阇世王的住所。之前，妙吉祥曾对国王说有五百眷属，国王只准备了五百人的斋饭，心想不太好。于是，国王的休息之子等人这样说：大王，请不要不高兴。妙吉祥具有智慧和神变的加持力，如果他想，仅用少许食物和饮料就能让属于大千世界的所有众生都饱足，更何况是这些眷属呢？他的布施方法是无穷无尽的。阿阇世王听后很高兴。之后，妙吉祥对眷属中的普观菩萨等说：为眷属安排住处等。于是，他们以神通各自安住在住所的布置和坐垫上。在那里，阿阇世王及其眷属致力于供养，梵天和帝释天等众多天神以及龙族也对妙吉祥及其眷属进行恭敬供养。之后，阿阇世王心想：这些菩萨没有钵，用什么饮食呢？从自己的刹土中，化现出许多钵降下，在无热恼海中用八功德水洗净，放在莲花上，由八千龙女拿着献给那些菩萨。之后，国王布施食物，食物变得无穷无尽，国王觉得稀有，就问妙吉祥。
English
So it was. Then, Mañjuśrīkumārabhūta entered the samādhi of transforming all magical manifestations, making this Saha world as flat as the palm of a hand, filled with great light, pervading the entire great thousandfold world system, all evil destinies and afflictions were cut off, and all beings abided in loving-kindness. The great earth shook in six ways, a rain of melodious music and flowers fell, the gods were diligent in making offerings, the nāgas made all roads smooth, and adorned with immeasurable offerings, it became a rare and wonderful event. Then, Mañjuśrīkumārabhūta, surrounded by eighty-two thousand bodhisattvas and about five hundred great śrāvakas, went to the residence of King Ajātaśatru. Previously, Mañjuśrī had told the king that there were about five hundred attendants, and the king had only prepared food for five hundred people, thinking it was not good enough. Then, the king's son of leisure and others said this: "Great King, please do not be displeased. Mañjuśrī has great blessings of wisdom and magical power. If he wishes, he can satisfy all beings belonging to the great thousandfold world system with just a little food and drink, let alone these attendants. His method of giving is inexhaustible." Ajātaśatru was pleased to hear this. Then, Mañjuśrī said to the bodhisattvas such as Samantadarśana in the retinue: "Arrange the dwellings for the retinue, etc." Then, they each settled into the arrangement of the dwellings and cushions by their magical powers. There, King Ajātaśatru and his retinue were diligent in making offerings, and many gods such as Brahmā and Indra, as well as the nāgas, also paid homage and made offerings to Mañjuśrī and his retinue. Then, King Ajātaśatru thought: "These bodhisattvas do not have alms bowls, what will they eat with?" From his own buddha-field, many alms bowls appeared and descended, were washed in the Anavatapta lake with water possessing eight qualities, placed on lotus flowers, and carried by eight thousand nāga maidens to be offered to those bodhisattvas. Then, the king distributed food, and the food became inexhaustible. The king found it miraculous and asked Mañjuśrī.
Chinese
还说，不要像你那样做恶劣的后悔之事。那些眷属菩萨们吃完食物后，把钵抛向天空，在没有接住的情况下，停留在空中。国王问文殊菩萨说：“这是什么原因停留在空中？”文殊菩萨说：“它停留在你的恶劣后悔停留在哪里。就像这个没有停留之处也不会掉落一样，一切法也是不执着、不住留，也不会掉落。”之后，国王坐在文殊菩萨面前，请求消除我的后悔。文殊菩萨说：“那后悔是恒河沙数般的佛也无法消除的。”未生怨知道自己没有依靠，就倒在了地上。之后，大迦叶尊者说：“大国王，不要害怕！文殊菩萨擅长以深意来解释，问他有什么深意。”国王再次起身，询问了那个意义。文殊菩萨说：“就像佛陀世尊无法被创造出来，虚空无法被烦恼染污一样。对于没有可消除的自性，即使是佛陀也显示了无法消除的意义。”因此，未生怨国王生起了与空性相符的忍耐，从而消除了后悔。之后，未生怨拿着价值百万的丝绸，开始供养文殊菩萨的身体，但他的身体却变得不可见。这时传来声音说：“就像这个例子一样，观察后悔和一切法，把丝绸献给能看到谁的身体。”文殊菩萨面前有一位名为智慧吉祥幢的菩萨，以及所有的菩萨，乃至阿罗汉大迦叶，依次献上丝绸，但都显示了各自无法接受的法，身体也变得不可见。之后，五百比丘的身体也变得不可见，心想把丝绸布施给圣洁的妃子，就走了。但也没有看到她，同样也没有看到其他妇女和所有的仆人。因此，他们显现了那样的三摩地，除了自己的身体之外，什么也看不见。听到声音说：“献给能看到谁的身体。”心想献给自己，但自己的身体也看不见，从而脱离了一切色蕴的执着。国王大
English
It was also said, "Do not act like your evil regret." After the retinue of Bodhisattvas had eaten their food, they threw their bowls into the sky, and they remained in the air without being caught. The king asked Manjushri, "Why is this staying in the air?" Manjushri said, "It stays where your evil regret stays. Just as this has no place to stay but does not fall, so all dharmas are unattached, do not abide, and do not fall anywhere." Then the king sat before Manjushri and asked to have his regret removed. Manjushri said, "That regret cannot be removed even by Buddhas as numerous as the sands of the Ganges." Ajatashatru, knowing that he had no refuge, fell to the ground. Then the great Elder Kashyapa said, "Great king, do not be afraid! Manjushri is skilled at explaining with profound meaning, so ask him what the profound meaning is." The king rose again and asked about that meaning. He said, "Just as the Buddha, the Bhagavan, cannot be created, and the sky cannot be defiled by afflictions, so for that which has no nature to be removed, even the Buddha has shown the meaning that cannot be removed." Therefore, King Ajatashatru generated forbearance in accordance with emptiness, and his regret was removed. Then Ajatashatru took a pair of silk cloths worth a hundred thousand and began to offer them to Manjushri's body, but his body became invisible. Then a voice came, saying, "Just like this example, look at regret and all dharmas, and offer the silk to whomever's body you see." In Manjushri's presence was a Bodhisattva named Jñanakirti Dhvaja, and all the Bodhisattvas, and even the Arhat Mahakashyapa, offered the silk in turn, but they all showed the dharma that could not be accepted by each of them, and their bodies became invisible. Then the five hundred monks also became invisible, thinking, "Let us give the silk to the holy nun," and they went. But they did not see her, and likewise they did not see the other women and all the servants. Therefore, they manifested such a samadhi that they saw nothing but their own bodies. Hearing the voice saying, "Offer it to whomever's body you see," they thought, "Let us offer it to ourselves," but they did not see their own bodies either, and they were separated from all perceptions of form. The king, the great