Chinese
于是师子步雷音菩萨前白佛言：“成佛之时，所号云何？” 佛言：“名曰普现如来、至真、等正觉。所以号曰普现者何？其佛功德普现十方无限国土，其有得见普现如来、若睹光明，皆当得前，逮成无上正真之道，于今若佛灭度之后，得闻将来普现佛名，亦当得决，然后成无上正真之道，除入灭志得道迹者。” 文殊师利复白佛言：“唯然世尊！我所誓愿得成佛时生我国者，令无饥渴饮食之想，众味馔具自然满钵在右掌，适在掌中心则发念：‘不先供养十方诸佛，声闻、缘觉及诸贫匮，危厄乞丐下劣众生，先自食者则为不宜，先饱一切然后乃食。’寻如所念神通备足，在所至凑无有挂碍，行疾如所念，即到十方供养诸佛下遍众生。宝衣法服俱亦复然，先供养诸佛，次及所尊，穷贱下劣皆先使安，无有八难众苦恼患。语则可意不闻恶言，学无禁戒是非之音，无尊无卑无富无贫，其生我国皆同一伦。” 于时师子步雷音菩萨，前白佛言：“尔时彼土无名号字？” 佛言：“如本誓愿所志具足，世界名曰离尘垢心。” 复白佛言：“在于何方？” 佛言：“在于南方，去是忍界极在其边，众妙宝摩尼明珠合成佛土，十方一切未曾见闻，奇珍众宝流布遍现，未曾朽败 现代汉语译本：于是，师子步雷音菩萨走到佛前，禀告佛说：‘当您成佛时，您的名号是什么？’ 佛说：‘名号是普现如来（普遍显现的如来）、至真（达到真理的）、等正觉（平等正确的觉悟）。之所以称为普现，是因为这位佛的功德普遍显现在十方无量国土。凡是能够见到普现如来，或者见到他的光明的人，都将能够前进，最终成就无上正真之道。即使在佛灭度之后，如果有人听到未来普现佛的名号，也必定能够坚定信念，最终成就无上正真之道，除非那些执着于入灭而得道的人。’ 文殊师利菩萨又禀告佛说：‘世尊，我所发誓愿，当成佛时，生于我国土的众生，将不会有饥渴饮食的念头。各种美味佳肴自然会充满钵盂，出现在他们的右掌中。当食物在掌心时，他们会发念：‘如果我不先供养十方诸佛、声闻、缘觉以及所有贫困、危难、乞丐、下劣的众生，就先自己食用，那是不合适的。我应该先让一切众生饱足，然后自己才食用。’他们会立即如所想的那样，神通具足，到达任何地方都没有障碍，行动迅速如念头一般，立即到达十方供养诸佛，并普遍施予众生。宝衣法服也是如此，先供养诸佛，然后是所尊敬的人，最后才让贫穷下劣的众生得到安乐，没有八难和各种痛苦烦恼。他们所说的话都令人愉悦，听不到恶语，学习中没有禁戒和是非之音，没有尊卑、贫富之分，生于我国土的众生都平等一致。’ 这时，师子步雷音菩萨走到佛前，禀告佛说：‘那时，那个国土没有名称和文字吗？’ 佛说：‘正如本来的誓愿所成就的那样，这个世界名为离尘垢心（远离尘垢的心）。’ 又禀告佛说：‘这个国土在什么方位？’ 佛说：‘在南方，距离这个娑婆世界极其遥远的地方。这个佛土是由各种奇妙的宝物和摩尼明珠合成的，十方一切世界都未曾见过或听闻过。各种奇珍异宝遍布显现，永不朽坏。’
English
English version: Then, the Bodhisattva Lion's Roar approached the Buddha and said, 'When you attain Buddhahood, what will your name be?' The Buddha said, 'My name will be Universal Manifestation Tathagata (the Thus-Come One who manifests universally), the Utterly True, the Perfectly Enlightened One. The reason for the name Universal Manifestation is that this Buddha's merits and virtues universally manifest in the ten directions of limitless lands. All who are able to see Universal Manifestation Tathagata, or see his light, will be able to advance and ultimately achieve the unsurpassed, true, and correct path. Even after the Buddha's passing, if someone hears the name of the future Buddha Universal Manifestation, they will surely be able to strengthen their faith and ultimately achieve the unsurpassed, true, and correct path, except for those who are attached to entering Nirvana and attaining the path.' Manjushri Bodhisattva again addressed the Buddha, saying, 'World Honored One, I vow that when I attain Buddhahood, those born in my land will have no thoughts of hunger or thirst for food. Various delicious foods will naturally fill their bowls, appearing in their right palms. When the food is in their palms, they will think: 'If I do not first offer this to the Buddhas of the ten directions, the Shravakas, Pratyekabuddhas, and all the poor, distressed, beggars, and inferior beings, and instead eat it myself, that would be inappropriate. I should first satisfy all beings, and then eat myself.' They will immediately, as they think, have the power of spiritual penetrations, reaching any place without obstruction, moving as quickly as their thoughts, immediately reaching the ten directions to make offerings to the Buddhas and universally bestow upon all beings. Precious garments and Dharma robes will be the same, first offered to the Buddhas, then to those who are respected, and finally to the poor and inferior beings, ensuring they are at peace, without the eight difficulties and various sufferings and afflictions. Their words will be pleasing, they will not hear evil words, their learning will be free from prohibitions and the sounds of right and wrong, there will be no distinction between noble and humble, rich and poor, and all beings born in my land will be equal and the same.' At that time, the Bodhisattva Lion's Roar approached the Buddha and said, 'At that time, will that land have no names or words?' The Buddha said, 'Just as the original vows are fulfilled, the world is named the Mind Free from Dust and Defilement.' He again addressed the Buddha, saying, 'In what direction is this land located?' The Buddha said, 'It is in the south, extremely far from this Saha world. This Buddha land is composed of various wonderful treasures and Mani pearls, which have never been seen or heard of in all the worlds of the ten directions. Various rare and precious treasures are spread and manifested everywhere, and they never decay.' --------------------------------------------------------------------------------
Chinese
而有减损，菩萨所作欲令其地化成众宝，如念即成在作何宝。众妙香华所欲备有，亦无日月明冥昼夜，若菩萨身光所照随意，唯华开合别昼异夜，无有寒暑老病死事，唯行菩萨便成正觉，若至他方亦无异业，天上世间悉行菩萨，临命终没皆成正觉，无有终没无中灭度。虚空之中不见伎乐悲和之音，自然而作其音，不宣爱欲之辞，恒出佛法六度无极菩萨箧藏经法之音，随意所好闻经法音，如念即解皆发正觉，见佛疑灭、闻经解达。” 于时会中有无央数诸菩萨众，同时举声謦扬大音。佛闻是号适得其宜，名曰普现无违道教：“若有众生闻普现名，乃获快利无极之庆，况生其国得见普现，值遇神化、法则其行。若有闻是所说决者，则为见佛闻经，入心藏之不忘，但逮得闻文殊师利成佛名德，巍巍乃尔何况目见。” 时佛告是诸菩萨曰：“若有得闻百千亿佛名号功称，利益众生开化度人，不如文殊师利，一一劫中化导众生永安无患，何况得遇普现如来，其庆无喻诚如所云。” 于是众会闻佛赞是诸菩萨言，应时座中诸天神王及世间人各万亿垓，俱时稽首礼文殊师利，同发声言：“今自归命普现如来。”自归适讫，便有八万四千垓众，皆发无上正真道意，余无量人积众德本立不退转。 时文殊师利复 现代汉语译本：如果（菩萨）有所减损，菩萨所作的愿望是让那片土地化成各种珍宝，如意念一动就变成各种宝物。各种美妙的香花应有尽有，也没有日月的光明和黑暗，没有白天和夜晚。如果菩萨的身光照耀，一切都随心所欲，只有花朵的开放和闭合来区分白天和夜晚。没有寒冷、炎热、衰老、疾病和死亡的事情，只有修行菩萨道就能成就正觉。如果到达其他地方，也没有不同的业报。天上人间都修行菩萨道，临终时都成就正觉，没有终结，没有中间的灭度。在虚空中听不到乐器演奏和悲伤的哭泣声，而是自然发出声音，不宣扬爱欲的言辞，恒常发出佛法、六度无极、菩萨宝藏经法的声音。随心所欲地听到经法之音，如意念一动就理解，都发起正觉之心，见到佛陀的疑惑消除，听到佛经就通达理解。 当时，法会中有无数的菩萨大众，同时发出洪亮的声音。佛陀听到这个称号，觉得非常合适，就称之为普现无违道教（普现：普遍显现；无违：没有违背；道教：佛陀的教导）。‘如果有众生听到普现这个名字，就能获得无比的快乐和利益，更何况是生在那个国土，得见普现如来，遇到他的神力化现和法则修行。如果有人听到这些决断之言，就等于见到佛陀，听到佛经，进入心中永不忘记，只要听到文殊师利（文殊师利：智慧第一的菩萨）成佛的名号和功德，就如此伟大，更何况是亲眼见到。’ 当时，佛陀告诉这些菩萨说：‘如果有人听到百千亿佛的名号功德，利益众生，开化度人，都不如文殊师利，在每一个劫中教化引导众生，让他们永远安乐无忧。更何况是遇到普现如来，他的庆幸是无法比喻的，确实像你们所说的那样。’ 这时，大众听到佛陀赞叹这些菩萨的话，当时在座的诸天神王和世间人各有万亿垓，同时叩头礼拜文殊师利，一同发出声音说：‘现在我们归命普现如来。’刚说完归命，就有八万四千垓众，都发起了无上正真道的心意，其余无数的人积累了众多功德，立于不退转的地位。 当时，文殊师利又
English
English version: If there is any diminution, the Bodhisattva's wish is to transform that land into various treasures, and as soon as the thought arises, various treasures are formed. All kinds of wonderful fragrant flowers are readily available, and there is no light or darkness of the sun and moon, no day or night. If the Bodhisattva's light shines, everything is as one wishes, and only the opening and closing of flowers distinguish day and night. There are no matters of cold, heat, old age, sickness, and death; only by practicing the Bodhisattva path can one achieve perfect enlightenment. If one goes to other places, there are no different karmic retributions. In heaven and on earth, all practice the Bodhisattva path, and at the end of life, all achieve perfect enlightenment. There is no end, no intermediate extinction. In the void, one does not hear the sounds of musical instruments or sorrowful cries, but sounds arise naturally, not proclaiming words of love and desire, but constantly emitting the sounds of the Dharma, the Six Perfections, and the Bodhisattva's treasury of scriptures. As one wishes to hear the sounds of the Dharma, as soon as the thought arises, one understands, and all give rise to the mind of perfect enlightenment. Seeing the Buddha, doubts are eliminated; hearing the scriptures, one understands and comprehends. At that time, in the assembly, there were countless Bodhisattva multitudes, who simultaneously raised their voices with great sound. The Buddha, hearing this title, found it very appropriate and named it 'Universal Manifestation of the Undeviating Teaching' (普现: Universal Manifestation; 无违: Undeviating; 道教: Buddha's teaching). 'If any sentient being hears the name 'Universal Manifestation,' they will obtain immeasurable joy and benefit, let alone being born in that land, seeing the Tathagata of Universal Manifestation, encountering his divine power and the practice of his Dharma. If anyone hears these decisive words, it is equivalent to seeing the Buddha, hearing the scriptures, entering the heart and never forgetting. Just hearing the name and merit of Manjushri (文殊师利: Bodhisattva of great wisdom) becoming a Buddha is so great, let alone seeing him with one's own eyes.' At that time, the Buddha said to these Bodhisattvas: 'If someone hears the names and merits of hundreds of thousands of millions of Buddhas, benefiting sentient beings and enlightening and liberating people, it is not as good as Manjushri, who in every kalpa teaches and guides sentient beings, allowing them to be forever peaceful and free from worry. How much more so is it to encounter the Tathagata of Universal Manifestation, whose joy is beyond comparison, truly as you have said.' At this time, the assembly heard the Buddha praising these Bodhisattvas, and at that moment, the heavenly kings and people of the world, each numbering in the trillions, simultaneously bowed down and paid homage to Manjushri, and together they said: 'Now we take refuge in the Tathagata of Universal Manifestation.' As soon as they finished taking refuge, there were 84 trillion beings who all gave rise to the mind of supreme and true enlightenment, and the remaining countless people accumulated many merits and stood in the position of non-retrogression. At that time, Manjushri again --------------------------------------------------------------------------------
Chinese
白佛言：“今我愿是诸不可计无量佛土功勋严净目之所睹，由从所愿瑞应处所，皆使合并成一佛土，不计声闻、缘觉，严净五浊恶世发意之顷，正使我身江河沙劫称叹诸国功勋严净，无有限量不得其底，我所誓愿复过越彼，无能究竟证明我者，独佛缕练明知我耳。” 佛言：“善哉！诚如仁言，如来通慧三达无碍，真尔真尔等无有异。” 尔时会中诸菩萨众又心念言：“如佛咨嗟文殊师利成佛国时功勋严净，何如西方安养世界无量寿佛严净等不？” 时佛即知诸菩萨心，便告师子步雷音菩萨：“欲知西方安养世界无量寿佛功勋严净，比于文殊师利难以喻哉！假譬言之，如取一毛破为百分，以一分毛取海水一渧，无量寿佛如一分毛水一渧耳，文殊师利成佛汪洋如海，巍巍荡荡不可思议。” 于时师子步雷音菩萨前白佛言：“曾颇有余方如来国土严净如是者不？” 佛言：“有！东方去是百亿江河沙界，名曰超立愿，其佛号名普照常明德海王如来、至真、等正觉，与诸菩萨眷属围绕而说法经，兴演以来江河沙劫，其佛寿命亦无有限，比普现国严净正等，有四菩萨被弘誓铠得不可议。” 又白佛言：“唯愿加哀宣布未闻，具说普照常明德海王如来其土严净，又四菩萨名号何等？在于何 现代汉语译本： 文殊菩萨对佛说：‘现在我希望我所看到的那些不可计数、无量佛土的功德庄严，都能够按照我的愿望，从瑞应之处所，全部合并成一个佛土。这个佛土不包括声闻、缘觉，在五浊恶世中发愿的瞬间，即使我用江河沙劫的时间来称赞诸佛国土的功德庄严，也无法完全道尽。我所发的誓愿，还要超越这些，没有人能够完全证明我，只有佛陀您才能明了我的心意。’ 佛陀说：‘很好！正如你所说，如来通达智慧，三达无碍，真实不虚，毫无差别。’ 这时，会中的菩萨们又在心中想：‘佛陀赞叹文殊师利（Manjusri，菩萨名）成佛时的国土功德庄严，和西方极乐世界阿弥陀佛（Amitabha，佛名）的庄严相比，哪个更殊胜呢？’ 佛陀立刻知道菩萨们的心思，就告诉师子步雷音菩萨（Simhanadagarjita，菩萨名）：‘想要知道西方极乐世界阿弥陀佛的功德庄严，和文殊师利相比，难以用比喻来形容啊！打个比方，如果取一根毛发，将其分成一百份，再取其中一份毛发，用它沾取一滴海水，阿弥陀佛的功德庄严就像这一滴水，而文殊师利成佛的国土，则像汪洋大海，浩瀚无边，不可思议。’ 这时，师子步雷音菩萨向前对佛说：‘曾经有其他地方的如来国土，像这样庄严的吗？’ 佛陀说：‘有！在东方，距离这里百亿江河沙数的世界之外，有一个世界叫做超立愿，那里的佛叫做普照常明德海王如来（Prakashaprabhasa-samantabhadra-sagararaja，佛名）、至真、等正觉。他和诸菩萨眷属围绕着说法，从开始到现在已经过了江河沙数劫，他的寿命也是无限的。这个佛的国土庄严和普现佛国一样，有四位菩萨身披弘誓铠甲，功德不可思议。’ 师子步雷音菩萨又对佛说：‘希望您能慈悲地宣说我们未曾听闻的，详细说说普照常明德海王如来的国土庄严，以及那四位菩萨的名号是什么？他们又在哪里？’