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动转！’汝等今者若住忍意，应当往彼；若住非忍意，亦当往彼。”是时妙吉祥菩萨如是重复为诸菩萨方便宣说，彼菩萨众以佛威神力故，即于诸法得无所住。 尔时妙吉祥菩萨复作是念：“我今不应而独往彼娑婆世界。何以故？彼世界中，所有众生造不善业，少见少闻不生净信；我今当现种种色相及希有事而可往彼，令诸众生见已生信得未曾有，使其获得广大善利。” 即时妙吉祥菩萨作是念已，入于无垢普光三摩地，于是三摩地中见无数百千菩萨摩诃萨而共围绕，所有大梵天王、帝释天主，各执宝拂侍立左右。是时妙吉祥菩萨于一一毛孔中出天莲华大如车轮，一一华中有佛世尊结加趺坐，一一世尊执宝莲华。是时三千大千世界所有众生得大快乐。妙吉祥菩萨即时普见一切众生，彼诸众生亦同得见妙吉祥菩萨，皆悉不退转于阿耨多罗三藐三菩提心。 尔时妙吉祥菩萨见是相已，出三摩地，从彼东方大宝佛刹来此娑婆世界，随所经历诸佛刹土，悉现如是神通变化，普令一切获大利益。于其种种佛刹，皆见如来执宝莲华，各各为彼众生说法或见佛刹；地狱众生现受苦者，佛为救度皆得离苦；及彼畜生、饿鬼等趣互相食啖、极苦恼者亦皆离苦；乃至阎魔界中现受一切苦恼众生，见佛各为如应说法。是诸 现代汉语译本：妙吉祥菩萨说：‘你们现在如果安住于忍辱之心，就应当前往娑婆世界；如果安住于不忍辱之心，也应当前往。’当时，妙吉祥菩萨这样反复为诸位菩萨方便宣说，那些菩萨们凭借佛的威神力，对于一切法都得到了无所住。 当时，妙吉祥菩萨又这样想：‘我现在不应该独自前往娑婆世界。为什么呢？因为那个世界中，所有的众生造作不善的业，见识少，听闻少，不生起清净的信心；我现在应当显现种种色相以及稀有的事情才可以前往那里，让那些众生看见后生起信心，得到前所未有的利益，使他们获得广大的善利。’ 当时，妙吉祥菩萨这样想过后，就进入了无垢普光三摩地（Samādhi，一种高度集中的冥想状态），在这个三摩地中看见无数百千菩萨摩诃萨（Bodhisattva-mahāsattva，伟大的菩萨）共同围绕着他，所有的大梵天王（Mahābrahmā，佛教宇宙观中的高级神祇）、帝释天主（Śakra，佛教中的天神之王），各自拿着宝拂侍立在左右。当时，妙吉祥菩萨从每一个毛孔中都出现天上的莲花，莲花大如车轮，每一朵莲花中都有佛世尊（Buddha-lokanātha，对佛的尊称）结跏趺坐，每一位世尊都拿着宝莲花。当时，三千大千世界（Trisāhasra-mahāsāhasra-lokadhātu，佛教宇宙观中的一个巨大宇宙）所有的众生都得到极大的快乐。妙吉祥菩萨当时普遍看见一切众生，那些众生也同样得见妙吉祥菩萨，都永远不会从阿耨多罗三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，无上正等正觉之心）中退转。 当时，妙吉祥菩萨看见这种景象后，从三摩地中出来，从东方的大宝佛刹来到这个娑婆世界（Sahā world，我们所居住的这个世界），随着所经过的各个佛刹国土，都显现这样的神通变化，普遍让一切众生获得巨大的利益。在各种各样的佛刹中，都看见如来（Tathāgata，佛的称号）拿着宝莲花，各自为那里的众生说法，或者看见佛刹中地狱的众生正在受苦，佛为了救度他们都让他们脱离痛苦；以及那些畜生、饿鬼等恶道中互相吞食、极其痛苦的众生也都脱离痛苦；乃至阎魔界（Yamaloka，掌管死亡和审判的冥界）中正在遭受一切苦恼的众生，看见佛都各自为他们如其所应地说法。这些
English
English version: Then Mañjuśrī (妙吉祥菩萨) said: ‘If you now abide in the intention of patience, you should go there; if you abide in the intention of non-patience, you should also go there.’ At that time, Mañjuśrī Bodhisattva (妙吉祥菩萨) repeatedly and expediently proclaimed this to the Bodhisattvas (菩萨). By the power of the Buddha's (佛) majestic spirit, those Bodhisattvas attained non-abiding in all dharmas. At that time, Mañjuśrī Bodhisattva further thought: ‘I should not go alone to the Sahā world (娑婆世界) now. Why? Because in that world, all sentient beings create unwholesome karma, have little knowledge and little hearing, and do not generate pure faith. I should now manifest various forms and rare events in order to go there, so that those sentient beings, upon seeing them, will generate faith, obtain what they have never had before, and enable them to obtain vast benefits.’ Immediately after Mañjuśrī Bodhisattva had this thought, he entered the Samādhi (三摩地) of Immaculate Universal Light. In this Samādhi, he saw countless hundreds of thousands of Bodhisattva-mahāsattvas (菩萨摩诃萨) surrounding him, and all the Great Brahma Kings (大梵天王) and the Lord Śakra (帝释天主), each holding a jeweled whisk, standing to his left and right. At that time, from each pore of Mañjuśrī Bodhisattva emerged heavenly lotus flowers as large as chariot wheels, and in each flower sat a Buddha-lokanātha (佛世尊) in the lotus position, each holding a jeweled lotus flower. At that time, all sentient beings in the Trisāhasra-mahāsāhasra-lokadhātu (三千大千世界) obtained great joy. Mañjuśrī Bodhisattva then universally saw all sentient beings, and those sentient beings also saw Mañjuśrī Bodhisattva, all of whom would never regress from the anuttarā-samyak-saṃbodhi-citta (阿耨多罗三藐三菩提心). At that time, Mañjuśrī Bodhisattva, having seen this sign, emerged from the Samādhi and came from the Great Treasure Buddha Land in the east to this Sahā world, manifesting such miraculous transformations in all the Buddha lands he passed through, universally enabling all beings to obtain great benefits. In various Buddha lands, he saw the Tathāgata (如来) holding a jeweled lotus flower, each speaking the Dharma for the sentient beings there, or saw beings in the hells of the Buddha lands suffering, and the Buddha, in order to save them, enabled them all to be freed from suffering; and those beings in the realms of animals and hungry ghosts, etc., who were devouring each other and suffering extremely, were also freed from suffering; even the beings in the Yamaloka (阎魔界) who were suffering all kinds of afflictions, upon seeing the Buddha, each received the Dharma as appropriate. These --------------------------------------------------------------------------------
Chinese
众生，一一皆得远离苦恼，各各发趣阿耨多罗三藐三菩提心。 有佛刹中，或见如来广为一切阿修罗众如应说法，各各得转阿修罗身。 有佛刹中，或见如来住妙吉祥神通境界，为诸刹帝利大族、婆罗门大族、长者大族，如应说法各获利益，或为四大王天诸天子众如应说法，谓诸天子言：“汝等当知，彼一切行皆悉无常，勿起意念谓究竟法。”闻是法者皆获利益。 有佛刹中，或见如来住妙吉祥神通境界，为三十三天帝释天主等诸天子众如应说法。亦复谓言：“诸行无常非究竟法，诸有智者当如实知，不应于中作究竟想。”闻是法者皆获利益。 有佛刹中，或见如来住妙吉祥神通境界，为夜摩天诸天子众、知足天中诸天子众、化乐天中诸天子众、他化自在天中诸天子众、梵众天中诸天子众、梵辅天中诸天子众、大梵王天诸天子众，如是乃至色究竟天诸天子众，各各如应为其说法，闻所说法皆获利益。 或见如来住妙吉祥神通境界，为诸初地菩萨摩诃萨众如应说法。或为二地、或为三地、或为四地、或为五地、或为六地、或为七地、或为八地、或为九地、或为十地诸大菩萨摩诃萨众、或为一生补处当得成就阿耨多罗三藐三菩提者，各各如应说法要，使令增进住不退转，乃至普令圆满安住 现代汉语译本 愿所有众生，都能一一远离痛苦烦恼，各自发起证得阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）的心。 在一些佛刹（Buddha-kshetra，佛的国土）中，或者见到如来（Tathagata，佛的称号）为一切阿修罗（Asura，一种神道生物）大众，根据他们的根器和需要说法，使他们各自得以脱离阿修罗身。 在一些佛刹中，或者见到如来安住于妙吉祥（Manjushri，文殊菩萨）神通境界，为刹帝利（Kshatriya，古印度社会阶层，即武士阶层）大族、婆罗门（Brahmana，古印度社会阶层，即祭司阶层）大族、长者（Grihapati，富有的居士）大族，根据他们的根器和需要说法，使他们各自获得利益；或者为四大王天（Caturmaharajika-deva，佛教的护法天神）的诸天子众说法，告诉这些天子们：‘你们应当知道，一切行（Samskara，一切有为法）都是无常的，不要产生这样的想法，认为它们是究竟的真理。’听到这些法的人都获得利益。 在一些佛刹中，或者见到如来安住于妙吉祥神通境界，为三十三天（Trayastrimsa，欲界六天之一）的帝释天主（Sakra-devanam-indra，忉利天之主）等诸天子众说法。也同样告诉他们：‘诸行无常，不是究竟的真理，有智慧的人应当如实地了解这一点，不应该在其中产生究竟的想法。’听到这些法的人都获得利益。 在一些佛刹中，或者见到如来安住于妙吉祥神通境界，为夜摩天（Yama-deva，欲界六天之一）的诸天子众、知足天（Tusita，欲界六天之一，又称兜率天）中的诸天子众、化乐天（Nirmarata，欲界六天之一）中的诸天子众、他化自在天（Paranirmita-vasavartin，欲界六天之一）中的诸天子众、梵众天（Brahma-parisadya，色界诸天之一）中的诸天子众、梵辅天（Brahma-purohita，色界诸天之一）中的诸天子众、大梵王天（Maha-brahman，色界诸天之一）的诸天子众，乃至色究竟天（Akanistha，色界诸天之顶）的诸天子众，各自根据他们的根器和需要为他们说法，听到所说的法都获得利益。 或者见到如来安住于妙吉祥神通境界，为初地菩萨摩诃萨（Bodhisattva-mahasattva，大菩萨）众根据他们的根器和需要说法。或者为二地、或者为三地、或者为四地、或者为五地、或者为六地、或者为七地、或者为八地、或者为九地、或者为十地的大菩萨摩诃萨众、或者为一生补处（Eka-jati-pratibaddha，下一生将成佛的菩萨）即将成就阿耨多罗三藐三菩提者，各自根据他们的根器和需要宣说佛法要义，使他们增进修行，安住于不退转的境界，乃至普遍地使他们圆满安住。
English
English version May all beings, one by one, be able to stay away from suffering and distress, and each aspire to the mind of Anuttara-samyak-sambodhi (unexcelled complete enlightenment). In some Buddha-kshetras (Buddha-fields), one may see the Tathagata (Thus Come One) extensively teaching the Dharma to all Asura (demi-gods) beings according to their needs, enabling each of them to transform from their Asura bodies. In some Buddha-kshetras, one may see the Tathagata abiding in the miraculous realm of Manjushri (Bodhisattva of Wisdom), teaching the Dharma to the great Kshatriya (warrior caste) families, great Brahmana (priest caste) families, and great Grihapati (wealthy householder) families according to their needs, enabling each to obtain benefit; or teaching the Dharma to the Four Great King Heaven (Caturmaharajika-deva) and their retinue of devas (gods), telling these devas: 'You should know that all Samskaras (conditioned phenomena) are impermanent, do not give rise to the thought that they are the ultimate truth.' Those who hear this Dharma all obtain benefit. In some Buddha-kshetras, one may see the Tathagata abiding in the miraculous realm of Manjushri, teaching the Dharma to the Thirty-three Heavens (Trayastrimsa) and their retinue of devas, including Sakra-devanam-indra (Lord of the Devas). He also tells them: 'All conditioned phenomena are impermanent and not the ultimate truth. Those with wisdom should know this as it is, and should not think of them as ultimate.' Those who hear this Dharma all obtain benefit. In some Buddha-kshetras, one may see the Tathagata abiding in the miraculous realm of Manjushri, teaching the Dharma to the Yama Heaven (Yama-deva) and their retinue of devas, the Tusita Heaven and their retinue of devas, the Nirmarata Heaven and their retinue of devas, the Paranirmita-vasavartin Heaven and their retinue of devas, the Brahma-parisadya Heaven and their retinue of devas, the Brahma-purohita Heaven and their retinue of devas, the Maha-brahman Heaven and their retinue of devas, and even up to the Akanistha Heaven and their retinue of devas, each according to their needs, teaching them the Dharma, and all who hear the Dharma obtain benefit. Or one may see the Tathagata abiding in the miraculous realm of Manjushri, teaching the Dharma to the Bodhisattva-mahasattvas (great Bodhisattvas) of the First Ground according to their needs. Or to those of the Second Ground, or the Third Ground, or the Fourth Ground, or the Fifth Ground, or the Sixth Ground, or the Seventh Ground, or the Eighth Ground, or the Ninth Ground, or the Tenth Ground, or to those Eka-jati-pratibaddha (one lifetime away from Buddhahood) who are about to achieve Anuttara-samyak-sambodhi, each according to their needs, expounding the essentials of the Dharma, causing them to advance in their practice, abide in non-retrogression, and universally enabling them to perfectly abide. -------------------------------------------------------------------------------- 大涅盘界。
Chinese
尔时妙吉祥菩萨现如是等种种神变，随所经历诸佛刹土，一切众生见是相者，皆悉发于阿耨多罗三藐三菩提心，五百苾刍得诸漏尽心善解脱，八千菩萨得无生法忍，十千天子远离尘垢得法眼净。即时所得利益诸菩萨等，异口同音说伽陀曰： “见是神通变化事， 一切具足未曾有； 妙吉祥尊境界中， 一切众生得利益。” 尔时十方诸佛刹中已来集会诸菩萨众，各各以神通力见如是等大希有事，俱白世尊释迦牟尼佛言：“今此三千大千世界光明普照及希有事，是何神力所变化故？愿佛世尊为我等说。” 佛告诸菩萨摩诃萨言：“善男子！汝等当知，有菩萨大士名妙吉祥，住不退转、已得灌顶，从东方来欲入此会，是彼神通现斯瑞应。又善男子！若人得闻彼妙吉祥名字者，皆悉住于不退转心，况复得见甚为难事。” 是时世尊释迦牟尼佛为诸菩萨摩诃萨作是说时，彼妙吉祥菩萨即以神通来入佛会，到佛会已头面着地礼世尊足，前前白佛：“世尊释迦牟尼佛！少病少恼、轻利调适得快乐不？我从东方大宝世界宝幢佛刹来此会中，礼近世尊听说正法。” 尔时普华幢天子在大会中，从座而起前白佛言：“世尊！诸菩萨摩诃萨当修何法，即得成就如妙吉祥神通事业最胜 大涅槃界（Mahaparinirvana realm）。 尔时，妙吉祥菩萨（Manjushri Bodhisattva）显现如此种种神通变化，所经历的各个佛刹（Buddha-kshetra），一切众生见到这些景象，都发起阿耨多罗三藐三菩提心（anuttara-samyak-sambodhi-citta，无上正等正觉之心），五百比丘（bhikshu）证得诸漏已尽、心得善解脱，八千菩萨（bodhisattva）证得无生法忍（anutpattika-dharma-kshanti），一万天子（deva）远离尘垢，得到法眼净（dharma-caksu）。即时得到利益的诸位菩萨等，异口同声地说偈颂道： ‘见到这神通变化之事，一切具足，前所未有；妙吉祥尊的境界中，一切众生都得到利益。’ 尔时，十方诸佛刹中已经到来的诸位菩萨众，各自以神通力见到如此等大希有之事，都禀白世尊释迦牟尼佛（Shakyamuni Buddha）说：‘如今这三千大千世界光明普照及希有之事，是何种神力所变化的缘故？愿佛世尊为我们解说。’ 佛告诉诸位菩萨摩诃萨（bodhisattva-mahasattva）说：‘善男子！你们应当知道，有菩萨大士名为妙吉祥，安住于不退转地（avaivartika）、已经得到灌顶（abhiseka），从东方而来，想要进入此法会，这是他的神通显现这些瑞应。又，善男子！如果有人得闻妙吉祥的名字，都安住于不退转心，更何况得见他，更是难得之事。’ 这时，世尊释迦牟尼佛为诸位菩萨摩诃萨作此说时，那妙吉祥菩萨即以神通来到佛会，到达佛会后，头面着地礼拜世尊的足，上前禀白佛说：‘世尊释迦牟尼佛！少病少恼、身心轻利调和，得快乐吗？我从东方大宝世界宝幢佛刹来到此法会中，礼敬世尊，听闻正法。’ 尔时，普华幢天子（Pushpadvaja Deva）在大会中，从座位上站起来，上前禀白佛说：‘世尊！诸位菩萨摩诃萨应当修习何种法，才能成就如妙吉祥的神通事业，最为殊胜？’