Chinese
：‘当以仁者文殊师利神足度是佛土。’于是文殊师利发意之顷，令其世界满布莲华，便即度去，谓我言：‘唯，舍利弗！神力孰逾？’吾答曰：‘雀以蠹虫，比金翅鸟凤凰王，至于二者不可相方，金翅鸟王一举无数我身，譬如蠹虫雀耳，神力相超其犹如是。’文殊师利谓我言：‘曷云仁者舍利弗独处心念：“文殊师利神足及我神足等焉。”’文殊师利曰：‘效之于今，何者为智？’吾答曰：‘弟子止处其限未断无所比，自见止处限断而遂平等。’文殊师利赞曰：‘善哉，善哉！唯，舍利弗！如若所言，昔者住世有两仙人，止顿海边，一人名曰好妙法，一人名曰施信安，其好妙法，得仙五通以用自娱；施信安，以言说神咒飞行虚空。时两仙人俱从海边，欲共飞度巨海周旋彼岸。彼施信安心念言：“其好妙法神足与我等矣。”然后复共飞度大海到女鬼界。 “‘尔时罗刹鼓人妓乐，施信安仙人闻其乐音及见女鬼，即便恐怖从虚空堕地，不能复识海边居处；于是好妙法时愍伤之，右手举之还故所止。’文殊师利谓舍利弗：‘尔时，好妙法仙人者，则吾身是；施信安仙人者，舍利弗是也。彼时耆年诚非其类自谓为等，今亦如之。’” 舍利弗谓须菩提：“我复忆念，曾与文殊师利南游诸佛国，越无央数百千佛土 现代汉语译本：‘应当用仁者文殊师利（Manjusri，菩萨名，意为妙吉祥）的神足通来度化这个佛土。’于是文殊师利在发愿的瞬间，使其世界遍布莲花，随即离去，对我说：‘喂，舍利弗（Sariputra，佛陀十大弟子之一，以智慧著称）！神通之力谁更胜一筹？’我回答说：‘麻雀与蛀虫相比，尚且不能与金翅鸟凤凰王相比，至于金翅鸟凤凰王与我，更是无法相提并论。金翅鸟王一举翅膀就能吞噬无数个我，我之于金翅鸟王，就像蛀虫之于麻雀，神通之力相差就是如此。’文殊师利对我说：‘为什么说仁者舍利弗独自心想：“文殊师利的神足通和我的神足通是相等的。”’文殊师利说：‘现在效仿，哪个更明智？’我回答说：‘弟子止步于其界限未断绝，无法相比，自己见到止步于界限断绝，才算平等。’文殊师利赞叹道：‘好啊，好啊！喂，舍利弗！正如你所说，过去住世时有两位仙人，居住在海边，一人名叫好妙法，一人名叫施信安。那好妙法，得到仙人五神通用来自我娱乐；施信安，用言语神咒在虚空中飞行。当时两位仙人一同从海边出发，想要一起飞过大海到达彼岸。那施信安心想：“那好妙法的神足通与我相等。”然后又一起飞过大海到达女鬼的境界。 ‘当时罗刹（Rakshasa，恶鬼）敲鼓奏乐，施信安仙人听到乐声，又见到女鬼，立刻感到恐惧，从虚空中坠落到地上，不能再辨认出海边的住所；于是好妙法当时怜悯他，用右手举起他，送回原来的住所。’文殊师利对舍利弗说：‘当时，好妙法仙人，就是我的前身；施信安仙人，就是你舍利弗的前身。当时年长者确实不是同类，却自认为相等，现在也是这样。’ 舍利弗对须菩提（Subhuti，佛陀十大弟子之一，解空第一）说：‘我再次忆念，曾经与文殊师利一同南游诸佛国，越过无数百千佛土。
English
English version: 'One should use the divine feet of the benevolent Manjusri (Manjusri, a Bodhisattva whose name means 'Wonderful Auspiciousness') to deliver this Buddha land.' Then, in the instant Manjusri made the vow, he caused his world to be filled with lotuses and immediately departed, saying to me: 'Hey, Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom)! Whose divine power is superior?' I replied: 'A sparrow compared to a woodworm cannot even be compared to the Garuda Phoenix King, and as for the Garuda Phoenix King compared to me, it is even more incomparable. With one flap of its wings, the Garuda King can devour countless of me. Me compared to the Garuda King is like a woodworm compared to a sparrow. The difference in divine power is just like that.' Manjusri said to me: 'Why does the benevolent Sariputra think to himself: "Manjusri's divine feet and my divine feet are equal."' Manjusri said: 'To imitate it now, which is wiser?' I replied: 'This disciple stops at the limit that has not been severed, and cannot be compared. Only when one sees that the limit has been severed, can one be considered equal.' Manjusri praised: 'Good, good! Hey, Sariputra! Just as you said, in the past, there were two immortals living in the world, dwelling by the sea. One was named Good Wonderful Dharma, and the other was named Giving Faith Peace. That Good Wonderful Dharma obtained the five supernatural powers of an immortal to entertain himself; Giving Faith Peace, used words and divine mantras to fly in the void. At that time, the two immortals set out together from the seashore, wanting to fly across the great sea to reach the other shore. That Giving Faith Peace thought to himself: "That Good Wonderful Dharma's divine feet are equal to mine." Then they flew together across the great sea to the realm of female ghosts. 'At that time, the Rakshasas (Rakshasa, a type of demon) were drumming and playing music. The immortal Giving Faith Peace heard the music and saw the female ghosts, and immediately felt fear, falling from the void to the ground, unable to recognize the dwelling by the sea. Thereupon, Good Wonderful Dharma then took pity on him, lifted him up with his right hand, and returned him to his original dwelling.' Manjusri said to Sariputra: 'At that time, the immortal Good Wonderful Dharma, that was my former self; the immortal Giving Faith Peace, that was you, Sariputra. At that time, the elder was indeed not of the same kind, yet he considered himself equal. It is the same now.' Sariputra said to Subhuti (Subhuti, one of the ten great disciples of the Buddha, foremost in understanding emptiness): 'I recall again, that I once traveled south with Manjusri to the Buddha lands, crossing countless hundreds of thousands of Buddha lands.' --------------------------------------------------------------------------------
Chinese
，有世界名诸好庄饰，佛号德宝尊如来，诣彼佛土，欲见世尊稽首作礼。文殊师利谓我言：‘唯，舍利弗！宁见此诸所共度佛国不乎？’我答曰：‘已见矣。’文殊师利问吾：‘舍利弗！如何见此诸佛土？’我答曰：‘或见满火者，或不具足者，或自然如虚空者，或以神足而立。’又问我言：‘唯，舍利弗！当何以观是佛国？’吾答曰：‘其满火者当观满火，其不具足者视之为不具足。其如虚空者当睹如虚空，其以神足立者当瞻以神足立。’ “文殊师利曰：‘如舍利弗境界，所讲说亦然。’我即问文殊师利：‘仁者如何观诸佛国？’文殊师利曰：‘唯，舍利弗！一切佛界皆为虚空之土。所以者何？悉如幻化。所现满火而不具足，如虚空自然以神足立耳。曷云来起此之因缘起分之行？虚空无缘常自然住，如是诸尘劳污着意心不立净。 “‘譬如恒沙佛国悉皆被火不烧虚空；如是，舍利弗！一一人犯恒沙诸不善本积众殃恶，其意终已不立清净。若男子、女人能入净法界者，无有所住及诸覆盖亦不作想，无能令其意有所受住，是谓无所受住法门。以一门了御诸法皆受诸法，不生众盖而蔽法意亦无善恶。’如是，仁者须菩提！文殊师利神足变化，所在说法吾目所睹矣。” 尔时，贤者阿难谓舍利弗：“唯 现代汉语译本： ‘有各种珍宝装饰的美好世界，那里的佛名为德宝尊如来（Derbaozun Rulai），我前往他的佛土，想要拜见世尊，于是稽首作礼。文殊师利（Manjusri）对我说：‘舍利弗（Sariputra）！你看到这些共同度化的佛国了吗？’我回答说：‘已经看到了。’文殊师利（Manjusri）问我：‘舍利弗（Sariputra）！你是如何看到这些佛土的？’我回答说：‘我看到有些佛土充满火焰，有些不完整，有些自然如虚空，有些依靠神足而立。’他又问我：‘舍利弗（Sariputra）！你应当如何看待这些佛国？’我回答说：‘对于充满火焰的佛土，应当视其为充满火焰；对于不完整的佛土，就视其为不完整；对于如虚空的佛土，应当视其为如虚空；对于依靠神足而立的佛土，应当瞻仰其依靠神足而立。’ ‘文殊师利（Manjusri）说：‘正如舍利弗（Sariputra）你的境界，你所讲说的也是如此。’我便问文殊师利（Manjusri）：‘仁者您是如何看待诸佛国的？’文殊师利（Manjusri）说：‘舍利弗（Sariputra）！一切佛界都可视为虚空之土。为什么呢？因为一切都如幻化。所显现的充满火焰或不完整，如同虚空般自然，或者依靠神足而立。哪里有所谓的因缘生起和行为？虚空没有因缘，常住自然，如此一来，各种尘劳污垢便无法在心中立足，心才能清净。 ‘譬如恒河沙数般的佛国都被火焰覆盖，却无法烧毁虚空；同样，舍利弗（Sariputra）！一个人即使犯下恒河沙数般的不善之行，积累无数罪恶，他的心最终也不会因此而失去清净。如果男子或女子能够进入清净法界，便不会有所执着和覆盖，也不会妄加思量，没有什么能够让他们的心有所停留，这就是所谓的无所受住法门。通过这一法门，便能了解和驾驭一切法，接受一切法，不生起各种遮盖而蒙蔽法意，心中既无善也无恶。’仁者须菩提（Subhuti）！文殊师利（Manjusri）的神足变化，以及他在各处说法的情景，我都亲眼所见。’ 这时，贤者阿难（Ananda）对舍利弗（Sariputra）说：‘舍利弗（Sariputra）！’
English
English version: ‘There were worlds adorned with all kinds of wonderful treasures, and the Buddha there was named Derbaozun Rulai (Virtue Treasure Honored Thus Come One). I went to that Buddha-land, wanting to see the World Honored One, and I bowed my head and paid my respects. Manjusri (Manjusri) said to me: ‘Sariputra (Sariputra)! Have you seen these Buddha-lands that are jointly delivered?’ I replied: ‘I have already seen them.’ Manjusri (Manjusri) asked me: ‘Sariputra (Sariputra)! How did you see these Buddha-lands?’ I replied: ‘I saw some filled with fire, some incomplete, some naturally like empty space, and some standing on divine feet.’ He further asked me: ‘Sariputra (Sariputra)! How should one view these Buddha-lands?’ I replied: ‘Those filled with fire should be viewed as filled with fire; those incomplete should be seen as incomplete; those like empty space should be beheld as like empty space; those standing on divine feet should be contemplated as standing on divine feet.’ ‘Manjusri (Manjusri) said: ‘As is Sariputra’s (Sariputra) realm, so is what you speak.’ I then asked Manjusri (Manjusri): ‘How do you, benevolent one, view the Buddha-lands?’ Manjusri (Manjusri) said: ‘Sariputra (Sariputra)! All Buddha-realms are like lands of empty space. Why? Because all are like illusions. What appears as filled with fire or incomplete, like empty space naturally, or standing on divine feet. Where does the arising of causes and conditions and the practice of actions come from? Empty space is without conditions, constantly abiding naturally, and thus, all defilements of dust and labor cannot establish themselves in the mind, and the mind can be pure. ‘For example, if Buddha-lands as numerous as the sands of the Ganges were all covered in fire, the fire would not burn empty space; likewise, Sariputra (Sariputra)! Even if one person commits unwholesome acts as numerous as the sands of the Ganges, accumulating countless evils, their mind will ultimately not lose its purity. If a man or woman can enter the pure Dharma-realm, they will have no attachments or coverings, nor will they create thoughts, and nothing can cause their mind to dwell or abide, this is called the Dharma-gate of non-abiding. Through this one gate, one can understand and master all dharmas, accept all dharmas, and not give rise to coverings that obscure the Dharma-mind, and there is neither good nor evil in the mind.’ Thus, benevolent Subhuti (Subhuti)! I have witnessed with my own eyes the divine transformations of Manjusri (Manjusri) and the scenes of him teaching the Dharma in various places.’ At that time, the worthy Ananda (Ananda) said to Sariputra (Sariputra): ‘Sariputra (Sariputra)!’ --------------------------------------------------------------------------------
Chinese
，仁者！我亦更见文殊师利于祇树园所现变化。吾忆念昔佛游舍卫给饭孤独精舍，与大比丘众千二百五十菩萨万二千俱。时，大淋雨云雾黤黮至于七日七夜，其有比丘得大神通，普行一心解脱之门，定意正受虽不得食，以三昧三摩越而以自立，其未定意及正受者，昼夜五日断不得供，身体羸劣而无气力不任见佛。吾心念言：‘是诸比丘或不存命。’我时诣佛所而白言：‘诸比丘众断不得食，饿来五日，羸顿虚劣不能自起。’佛告我言：‘阿难！汝往语文殊师利，为说是事，用比丘僧故。’ “我时受教，往诣文殊师利之室。时，文殊师利为释梵四天王说法，吾将是事告文殊师利：‘佛遣我来令仁立檀。’文殊师利谓我言：‘阿难！并设座具，时至挝揵捶。’我即受其教，出敷床座讫，还至其室，欲知文殊师利出精舍不？文殊师利故在室住更作化，为释梵四天王说法，有三昧名行入诸身定意正受，出其精舍，入舍卫城分卫。 “时，魔波旬即心念言：‘今文殊师利为师子吼入城分卫，我宁可乱文殊师利所立功德。’魔即化令舍卫城中长者、众人、无迎逆文殊师利者，亦不与分卫；于是文殊师利所之家居，皆见门闭无出迎者。时，文殊师利即知魔娆固，化梵志诸长者，即作诚信之愿：‘假我一一之毛，所有功 现代汉语译本： ‘仁者！我亦曾亲眼见到文殊师利（Manjushri，智慧的象征）在祇树园（Jetavana，佛陀常住的精舍）所显现的神变。我回忆起过去佛陀在舍卫城（Shravasti）的给孤独园（Anathapindika's Park）时，与一千二百五十位大比丘和一万二千位菩萨在一起。当时，连日大雨，乌云密布，持续了七天七夜。其中有些比丘获得了大神通，普遍修行一心解脱之门，以禅定正受保持专注，虽然没有食物，也能依靠三昧（Samadhi，禅定）和三摩越（Samapatti，等至）来维持。而那些没有达到禅定正受的比丘，日夜五天没有得到供养，身体虚弱，没有力气，无法去见佛陀。我心中想：‘这些比丘恐怕难以存活。’我当时前往佛陀处禀告说：‘诸位比丘断食已经五天，饥饿虚弱，无法起身。’佛陀告诉我：‘阿难（Ananda，佛陀的十大弟子之一）！你前去告诉文殊师利，将此事告知他，为了比丘僧众的缘故。’ ‘我当时接受佛陀的教诲，前往文殊师利的住所。当时，文殊师利正在为释梵四天王（Shakra, Brahma, Four Heavenly Kings）说法。我将此事告诉文殊师利：‘佛陀派我来请您设立斋供。’文殊师利对我说：‘阿难！准备好座位，时间到了就敲击犍椎（ghantha，报时器）。’我立刻遵照他的指示，出去铺设好床座，然后回到他的住所，想知道文殊师利是否离开精舍。文殊师利仍然留在室内，继续显现神变，为释梵四天王说法，他有一种三昧，名为行入诸身定意正受，然后才离开精舍，进入舍卫城去乞食。 ‘当时，魔波旬（Mara Papiyas，欲界之主）心中想：‘现在文殊师利如狮子吼般进入城中乞食，我一定要扰乱文殊师利所建立的功德。’魔立刻变化，让舍卫城中的长者、众人都不迎接文殊师利，也不给他食物。于是文殊师利所到的每家每户，都看到大门紧闭，没有人出来迎接。当时，文殊师利立刻知道是魔在作祟，于是变化出梵志（Brahmin，婆罗门）和各位长者，让他们发出真诚的誓愿：‘如果我每一根毛发，所有的功德’