Chinese
十方界，无量寿佛菩萨声闻比数多少如一尘耳。又普现佛寿命无限。取譬言之，破碎十方三千世界皆使作尘，布散此尘过千佛国，乃着一尘周匝十方，而尽其尘，于族姓子宁能计知此尘数不？” 答曰：“无能限焉？” 佛言：“普现如来以劫之寿当一尘耳，计尘之喻尚不足言，欲知其要如虚无边，年寿劫数无以比焉。” 于时弥勒菩萨前白佛言：“假使有人学于大乘，为是大智无极之慧，当忍勤苦无央数劫，自归普现行菩萨法，如斯大道不当懈废。” 佛言：“如是，弥勒！诚如所云。谁有闻是无极大慧，不发道意爱乐之乎？唯有懈废小节之类，不解正真不乐之耳。”佛说是时十千众人发大道心。 尔时世尊告师子步雷音菩萨言：“今叹文殊师利自昔所行本心志愿，度佛无量、菩萨无数，道慧高德不可思议，周匝十方诸得道者，不能究尽为作譬喻。” 时，师子步雷音菩萨前白佛言：“假使有人立弘誓愿无极之行，当如文殊师利志愿等不？忍勤苦行，于无数劫而无懈厌，不发劳想。” 佛言：“族姓子！意趣云何？虚空宁念我行昼夜日月时节年限劫数不？” 答曰：“不也。” 曰：“如是，族姓子！晓了诸法亦如虚空，虚空寂定，不念昼夜日月时节年限 现代汉语译本 十方世界中，无量寿佛（Amitayus Buddha）的菩萨和声闻弟子的数量，就像一粒微尘一样微不足道。而且，普现佛（Samantabhadra Buddha）的寿命是无限的。打个比方，如果把十方三千世界都打碎成尘埃，然后把这些尘埃散布到超过千个佛国，每经过一个佛国就放下一粒尘埃，直到所有的尘埃都散布完，遍布十方，那么，族姓子啊，你能够计算出这些尘埃的数量吗？ 回答说：‘无法计算。’ 佛说：‘普现如来（Samantabhadra Tathagata）的寿命，用劫来计算，也只相当于一粒尘埃。用尘埃来比喻都还不足以说明，想要知道他的寿命究竟有多长，就像虚空一样无边无际，用年、寿、劫数都无法比拟。’ 这时，弥勒菩萨（Maitreya Bodhisattva）上前对佛说：‘如果有人学习大乘佛法，为了获得这种无边无际的智慧，应当忍受无数劫的勤苦修行，归依普现菩萨（Samantabhadra Bodhisattva）的修行方法，像这样的大道，不应该懈怠废弃。’ 佛说：‘是的，弥勒！正如你所说。谁听闻了这种无边无际的智慧，会不发菩提心，不喜爱它呢？只有那些懈怠、不求上进的人，不理解真正的道理，不喜爱它罢了。’佛说这话时，有一万多人发起了菩提心。 这时，世尊告诉师子步雷音菩萨（Simhavikramin Bodhisattva）说：‘现在赞叹文殊师利（Manjusri）过去所修行的本心和愿力，他所度化的佛无数，菩萨无数，他的智慧和功德高深莫测，遍布十方，所有得道的人，都无法完全了解，无法用比喻来形容。’ 这时，师子步雷音菩萨上前对佛说：‘如果有人立下宏大的誓愿，修行无边无际的善行，能够像文殊师利（Manjusri）的愿力一样吗？能够忍受无数劫的勤苦修行，而不懈怠厌倦，不产生疲劳的想法吗？’ 佛说：‘族姓子！你的想法如何？虚空会执着于我所经历的昼夜、日月、时节、年限、劫数吗？’ 回答说：‘不会。’ 佛说：‘是的，族姓子！了解诸法的实相也像虚空一样，虚空寂静不动，不会执着于昼夜、日月、时节、年限、劫数。’
English
English version In the ten directions, the number of Bodhisattvas and Sravakas of Amitayus Buddha is as insignificant as a single speck of dust. Moreover, the lifespan of Samantabhadra Buddha is limitless. To illustrate, if one were to crush the three thousand great thousand worlds in the ten directions into dust, and then scatter this dust across more than a thousand Buddha lands, placing one speck of dust after passing each Buddha land, until all the dust is scattered throughout the ten directions, O son of good family, could you possibly calculate the number of these dust particles? The answer was: 'It is impossible to calculate.' The Buddha said: 'The lifespan of Samantabhadra Tathagata, even when measured in kalpas, is equivalent to just one speck of dust. Even the analogy of dust is insufficient to describe it. If you wish to know the true extent of his lifespan, it is like the boundless void, beyond comparison with years, lifespans, or kalpas.' At that time, Maitreya Bodhisattva stepped forward and said to the Buddha: 'If someone were to study the Mahayana teachings, seeking this boundless wisdom, they should endure countless kalpas of diligent practice, taking refuge in the practice of Samantabhadra Bodhisattva. Such a great path should not be neglected or abandoned.' The Buddha said: 'Indeed, Maitreya! It is as you say. Who, upon hearing of this boundless wisdom, would not generate the aspiration for enlightenment and cherish it? Only those who are lazy and unmotivated, who do not understand the true principles, would not cherish it.' When the Buddha spoke these words, ten thousand people generated the aspiration for enlightenment. At that time, the World Honored One said to Simhavikramin Bodhisattva: 'Now, I praise Manjusri for his original intention and vows from the past. He has liberated countless Buddhas and Bodhisattvas. His wisdom and virtues are profound and inconceivable, pervading the ten directions. All those who have attained enlightenment cannot fully comprehend him, nor can he be described through analogies.' Then, Simhavikramin Bodhisattva stepped forward and said to the Buddha: 'If someone were to make a grand vow to practice limitless good deeds, could they be equal to the vows of Manjusri? Could they endure countless kalpas of diligent practice without becoming lazy or weary, without generating thoughts of fatigue?' The Buddha said: 'O son of good family! What is your understanding? Does the void cling to the day and night, the sun and moon, the seasons, the years, or the kalpas that I have experienced?' The answer was: 'No, it does not.' The Buddha said: 'Indeed, O son of good family! Understanding the true nature of all dharmas is like the void. The void is still and unmoving, it does not cling to day and night, the sun and moon, the seasons, the years, or the kalpas.' --------------------------------------------------------------------------------
Chinese
劫数也。所以者何？空无念思岂有劳想？过江河沙劫亦无增损，不衰不盛不坏不毁，不生不老，不病不死，不去不来。所以然者？虚空与有，假有号耳！文殊师利名号如是，其能晓了如虚空者，悉知诸法一切无辞皆无所有，便无恐怖不以为劳。文殊师利成佛久远，乃尔志同文殊师利等亦如是。” 于时海底菩萨谓文殊师利：“所被弘誓不可比喻，若有学者当云何进？” 文殊师利答曰：“若有学我弘誓铠者，志存誓愿若如幻化，则无所有亦无所为。” 佛说是经时，四大天王，天帝释、梵天王，及余尊大神妙诸天，佥然同音，俱共叹曰：“唯然世尊！其闻是经，为得善利无极之庆，何况受持讽诵学者，我当受持讽诵修学，广为人说普令流布，将护行者使法久存。” 于时师子步雷音菩萨前白佛言：“唯然世尊！若有受持讽诵斯经，得何福庆？若有闻者，即便发心追慕志学，文殊师利景则复云何乎？” 佛言：“若有菩萨学是法者，犹如如来已无挂碍，若于将来最后末世，则以七宝积满十方诸佛之国，则贡上佛供养一切，等心众生历劫不废，又兼法施备具六德，此之功德又不足计，不如闻是严净经法发心慕学。文殊师利！谟式讽诵，经行七步之内，德过于彼巨亿万倍，无以为喻不可称计 现代汉语译本：是劫数啊。为什么这样说呢？因为空性中没有念头和思虑，哪里会有劳累和想法呢？即使经过像恒河沙一样多的劫数，也不会有增加或减少，不会衰败或兴盛，不会毁坏或毁灭，不会出生或衰老，不会生病或死亡，不会去也不会来。为什么会这样呢？因为虚空和存在，都只是假有的名称罢了！文殊师利（Manjusri，菩萨名）的名号也是如此，如果能够明白像虚空一样，就会知道一切诸法都没有任何实质，都是空无所有的，这样就不会有恐惧，也不会觉得劳累。文殊师利成佛已经很久远了，那些立志要和文殊师利一样的人也是如此。 这时，海底菩萨对文殊师利说：‘您所发的弘大誓愿是无法比喻的，如果有修行的人，应该如何进步呢？’ 文殊师利回答说：‘如果有学习我弘誓铠甲的人，要立下誓愿，就像幻化一样，那么就没有任何实在的东西，也没有任何作为。’ 佛陀说完这部经时，四大天王、天帝释（Indra，天神名）、梵天王（Brahma，天神名），以及其他尊贵的大神和美妙诸天，都异口同声地赞叹说：‘是的，世尊！听到这部经的人，会得到无上的善利和福庆，更何况是受持、讽诵和学习的人呢？我们应当受持、讽诵、修学，广泛地为他人宣说，使之普遍流传，护持修行的人，使佛法长久存在。’ 这时，师子步雷音菩萨（Simhavikramin，菩萨名）上前对佛说：‘是的，世尊！如果有人受持、讽诵这部经，会得到什么样的福报和庆幸呢？如果有人听到这部经，就立即发心追随、仰慕和学习，那么文殊师利的境界又会是怎样的呢？’ 佛陀说：‘如果有菩萨学习这个法门，就如同如来一样没有任何障碍。如果在未来的最后末世，用七宝堆满十方诸佛的国土，用来供养诸佛和一切众生，历经劫数也不会停止，并且兼具法布施的六种功德，这样的功德还不足以计算，不如听闻这部《严净经》而发心仰慕学习。文殊师利！如果有人能够背诵、讽诵，并在七步之内经行，他的功德会超过前面所说的亿万倍，无法比喻，无法称量。’
English
English version: It is a kalpa (aeon). Why is that? Because in emptiness there are no thoughts or considerations, how could there be toil or ideas? Even if countless kalpas like the sands of the Ganges River pass, there will be no increase or decrease, no decline or prosperity, no destruction or ruin, no birth or old age, no sickness or death, no going or coming. Why is this so? Because emptiness and existence are merely provisional names! The name of Manjusri (a Bodhisattva) is also like this. If one can understand like emptiness, one will know that all dharmas (phenomena) have no substance, are all empty and without anything, thus there will be no fear and no feeling of toil. Manjusri has become a Buddha for a long time, and those who aspire to be like Manjusri are also like this. At that time, the Ocean-Bottom Bodhisattva said to Manjusri, 'The great vows you have made are incomparable. If there are practitioners, how should they progress?' Manjusri replied, 'If there are those who study my armor of great vows, they should establish their vows as if they were illusions, then there will be nothing real and nothing to do.' When the Buddha finished speaking this sutra, the Four Heavenly Kings, Indra (a deity), Brahma (a deity), and other noble great deities and wonderful devas, all exclaimed in unison, 'Yes, World Honored One! Those who hear this sutra will obtain immeasurable benefits and blessings, how much more so those who uphold, recite, and study it? We should uphold, recite, and study it, widely proclaim it to others, make it universally spread, protect the practitioners, and make the Dharma last long.' At that time, the Lion-Stride Thunder-Sound Bodhisattva (Simhavikramin) stepped forward and said to the Buddha, 'Yes, World Honored One! If someone upholds and recites this sutra, what kind of merit and blessings will they obtain? If someone hears this sutra and immediately aspires to follow, admire, and study it, then what will be the state of Manjusri?' The Buddha said, 'If there is a Bodhisattva who studies this Dharma, they will be like the Tathagata (Buddha) without any obstacles. If in the future, in the last age, one were to fill the Buddha lands of the ten directions with the seven treasures, and offer them to the Buddhas and all sentient beings, without ceasing for kalpas, and also possess the six virtues of Dharma giving, such merit would still be insufficient to calculate. It is better to hear this 'Pure and Adorned Sutra' and aspire to study it. Manjusri! If someone can recite and chant it, and walk within seven steps, their merit will exceed the former by billions of times, beyond comparison and beyond measure.' -------------------------------------------------------------------------------- 。”
Chinese
时弥勒菩萨前白佛言：“是经所名，云何奉持？” 佛语弥勒：“斯经典者，号曰‘娱乐所愿殊特’，当奉持之！又名‘文殊师利佛土功勋严净’，亦复名曰‘其发道心志怀悦豫’，当坚持之！” 尔时十方诸来菩萨，皆散天华供养是法，咨嗟文殊师利无量之德，法泽普润弘覆三界，开心受者皆逮正觉，前礼佛足绕佛三匝，忽然不现各还本国。佛说是时，化江河沙诸菩萨等立不退转，信是菩萨具成德本。 于是文殊师利有三昧，名光普照辞训如幻，以斯定意而行正受。适三昧已，一切众会皆见文殊师利，普在十方不可称计诸佛之国，各各佛前文殊师利住立咨嗟己国严净之德。众会见已叹未曾有：“文殊师利所愿无尽，道德巍巍超绝无比，乃使其身遍显十方，端坐在此而不转移，威神功德堂堂不呰。” 佛说如是，诸菩萨众、比丘、比丘尼、清信士、清信女、诸天龙神、阿须伦、世间人，皆大欢喜，稽首佛足，作礼而去。 文殊师利佛土严净经卷下 这时，弥勒菩萨上前对佛说：‘这部经应该叫什么名字，我们应该如何奉持？’ 佛告诉弥勒：‘这部经典名为‘娱乐所愿殊特’（意为能带来殊胜的快乐和愿望），应当奉持！又名‘文殊师利佛土功勋严净’（意为文殊师利菩萨的佛土功德庄严清净），也名为‘其发道心志怀悦豫’（意为发起道心，心怀喜悦），应当坚持奉持！’ 当时，十方前来的菩萨们，都散布天花供养这部佛法，赞叹文殊师利菩萨无量的功德，佛法恩泽普遍滋润覆盖三界，开启心扉接受佛法的人都能证得正觉。他们上前礼拜佛足，绕佛三圈，忽然消失，各自返回自己的国土。佛陀宣说此法时，教化了如恒河沙数般的菩萨，使他们达到不退转的境界，相信这些菩萨都已具备了圆满的德行。 这时，文殊师利菩萨入了一种三昧，名为‘光普照辞训如幻’（意为光明普遍照耀，教诲如梦如幻），以这种禅定心意而行正受。刚入三昧，一切大众都看见文殊师利菩萨，普遍在十方不可计数的诸佛国土中，在各佛面前，文殊师利菩萨都站立着，赞叹自己国土的庄严清净之德。大众看到后，赞叹说从未见过如此景象：‘文殊师利菩萨的愿力无尽，道德高尚，超绝无比，竟然能使自身遍布十方，端坐在此而不移动，威神功德如此伟大，无可挑剔。’ 佛陀说完这些，诸菩萨众、比丘、比丘尼、清信士、清信女、诸天龙神、阿修罗、世间人，都非常欢喜，顶礼佛足，作礼后离去。 《文殊师利佛土严净经》卷下
English
At that time, Bodhisattva Maitreya stepped forward and said to the Buddha, 'What should this sutra be named, and how should we uphold it?' The Buddha told Maitreya, 'This sutra is named ‘Entertainment of Special Wishes’ (meaning it brings extraordinary joy and wishes), it should be upheld! It is also named ‘Manjushri’s Buddha Land’s Meritorious Adornment and Purity’ (meaning the meritorious adornment and purity of Bodhisattva Manjushri’s Buddha Land), and also named ‘Those Who Initiate the Bodhi Mind Will Be Joyful’ (meaning initiating the Bodhi mind and being joyful), it should be firmly upheld!' At that time, all the Bodhisattvas who had come from the ten directions scattered heavenly flowers to make offerings to this Dharma, praising the immeasurable merits of Bodhisattva Manjushri. The grace of the Dharma universally nourished and covered the three realms, and those who opened their hearts to receive the Dharma all attained Right Enlightenment. They stepped forward to bow at the Buddha's feet, circumambulated the Buddha three times, and then suddenly disappeared, each returning to their own land. When the Buddha expounded this Dharma, he transformed Bodhisattvas as numerous as the sands of the Ganges River, enabling them to reach the state of non-retrogression, believing that these Bodhisattvas had all attained perfect virtue. At this time, Bodhisattva Manjushri entered a samadhi called ‘Light Universally Illuminating, Teachings Like Illusions’ (meaning the light universally illuminates, and the teachings are like dreams and illusions), using this meditative intention to practice right reception. As soon as he entered samadhi, all the assembly saw Bodhisattva Manjushri, universally present in the countless Buddha lands of the ten directions. In front of each Buddha, Bodhisattva Manjushri stood, praising the adornment and purity of his own land. Upon seeing this, the assembly exclaimed that they had never seen such a sight: ‘Bodhisattva Manjushri’s vows are endless, his morality is noble, surpassing all others, that he can make his body manifest in all ten directions, sitting here without moving, his majestic power and merit are so great, beyond reproach.’ After the Buddha finished speaking, all the Bodhisattvas, Bhikkhus, Bhikkhunis, Upasakas, Upasikas, Devas, Nagas, Asuras, and people of the world were all very joyful. They bowed at the Buddha's feet, paid their respects, and departed. The Lower Scroll of the Sutra of the Adornment and Purity of Manjushri’s Buddha Land --------------------------------------------------------------------------------