爾時師子勇猛雷音菩薩白文殊師利言：「仁者已滿足十地及如來十力，一切佛法悉皆圓滿，何故不成阿耨多羅三藐三菩提？」
At that time, Lion Courage Thunderous Voice bodhisattva said to Mañjuśrī, “Venerable, since you have already fulfilled the Ten [Bodhisattva] Stages and the Ten Powers of a Thus Come One, and are completely perfect in all Buddha Dharma, how is it that you have not achieved anuttarā-saṃyak-saṃbodhi?”
文殊師利言：「善男子！無有圓滿諸佛法已更證菩提。何以故？已圓滿故不應更證。」
Mañjuśrī said, “Good son! There is no further realization of bodhi having already perfected all Buddha Dharma. How so? Being already perfect, there is no need for further realization.”
師子勇猛言：「云何圓滿諸佛法耶？」
Lion Courage Thunderous Voice said, “How are all Buddha Dharma perfected?”
答言：「佛法圓滿如真如圓滿，真如圓滿如虛空圓滿，如是佛法真如虛空亦無有二。善男子！如汝所言云何圓滿諸佛法者，如色圓滿乃至識圓滿，佛法圓滿亦復如是。」
[Mañjuśrī] replied saying, “Buddha Dharma are perfect like True Suchness (bhūtatathatā) is perfect. True Suchness is perfect like space (akāśa) is perfect. Like this, Buddha Dharma, True Suchness, and space are nondual. Good son! Just as you asked about how all Buddha Dharma are perfected, it is like the perfection of form up to the perfection of consciousness, Buddha Dharma is also like this.”
師子勇猛言：「何者是色等圓滿？」
Lion Courage Thunderous Voice replied, “What is it to perfect in form, etc.?”
文殊師利言：「善男子！於意云何？汝所見色是常耶？是無常耶？」
Mañjuśrī replied, “Good son! What do you think? Whatever forms you see, are they permanent? Are they impermanent?”
答言：「不也。」
He replied saying, “No.”
文殊師利言：「善男子！若法非常非無常，彼有增減耶？」
Mañjuśrī said, “Good son! If a dharma is neither permanent nor impermanent, is there any increase or decrease?”
答言：「不也。」
He replied saying, “No.”
文殊師利言：「善男子！若法不增不減是名圓滿。云何圓滿？若於諸法不能了知則生分別，若能了知則無分別。若無分別則無增減，若無增減此則平等。是故善男子！若見色平等即是色圓滿，受想行識及一切法圓滿亦復如是。」
Mañjuśrī said, “Good son! If a dharma neither increases nor decreases, this is called ‘perfect.’ What is perfect? If one is unable to understand all dharmas, one then gives rise to differentiation. If one is able to understand, then there will not be differentiation. If there is not differentiation, then there is no increasing or decreasing. If there is no increasing or decreasing then this is equanimity (or sameness, samatā). For this reason, good son! If one sees form equanimously, this is the perfection of form. Sensation, perception, conditioning, consciousness, and all other dharmas are also like this.”
爾時師子勇猛雷音菩薩白文殊師利言：「仁者得法忍來無一念心願成正覺，而今何故乃勸餘人令向菩提？」
Then Lion Courage Thunderous Voice bodhisattva said to Mañjuśrī, “The venerable has attained the Patience Dharma without a single thought of desiring to achieve correct enlightenment, yet why do you now persuade others to move toward bodhi?”
文殊師利言：「我實不曾勸一眾生令趣菩提。何以故？眾生無所有故、眾生性自離故。若眾生可得則令向菩提，既不可得故無所勸。何以故？平等無分別故，非以平等而求平等，亦無所起。是故常說，應觀諸行來無所從去無所至，是名平等。則是性空，於性空中而無所求。善男子！如汝問我得忍已來無一念心當得菩提者，善男子！汝見彼心耶？而以此心得菩提耶？」
Mañjuśrī said, “In reality, I do not persuade a single sentient being to head for bodhi. How so? Because sentient beings do not have any existence. Because sentient beings are beyond [having] a self-nature. If sentient beings could be found, then I would cause them to head for bodhi, but since they cannot be found, there is no persuasion. How so? Because equanimity is without differentiation. It is not that equanimity searches for equanimity, for there is nothing to come about. For this reason it is always said that one should observe all action (saṃskāra) has having nowhere to come from and nowhere to go. This is called equanimity. This, then, is the nature of emptiness, and within the nature of emptiness there is nothing to seek. Good son! As you asked me about having already attained the Patience Dharma without a single thought of desiring enlightenment. Good son! Do you see that mind? Is it, therefore, this mind that attains bodhi?”
師子勇猛言：「不也。文殊師利！何以故？以心非色不可見故。菩提亦爾，但是名想。若心名、若菩提名，皆無所有。」
Lion Courage said, “No, Mañjuśrī! How so? Because mind is without form and cannot be seen. Bodhi is also like this, just being the perception of a name. If ‘mind’ is [just] a word and ‘bodhi’ is [just] a word, then they totally do not exist.”
文殊師利言：「善男子！如汝說我不生一念得菩提者，是密意說。何以故？以心本來無有生故，是故無生。既無有生，何得何證？」
Mañjuśrī said, “Good son! As you said, I did not give rise to a single thought of attaining bodhi. There is a secret intent in saying this. How so? Because the mind originally has not arisen, for this reason, there is no arising. As there is no being arisen, what could attain what realization?”
師子勇猛問言：「云何名為平等證入？」
Lion Courage asked, “What is called realizing entry to equanimity?”
答言：「於諸法中無繫著者名平等證。言證入者，彼微細智亦不生滅，與真如無異、無可分別，是名證入。若正見修行者於平等中無一法可得，離種種性亦不著一，是名證入。若以身證諸法無相，明了彼相所謂無相，而於身心亦不執著，是則名為圓滿證入。」
[Mañjuśrī] replied saying, “To be without attachment to all dharmas is called realizing equanimity. To say one has entered realization, this subtle wisdom also does not arise or cease and is no different than True Suchness, incapable of being differentiated. This is called entering realization. If one cultivates practice with right view, there is not a single dharma that can be attained within equanimity and one transcends grasping at the nature of multiplicity and unity. This is called entering realization. If, by the body, one realizes all dharmas lack characteristics and understands that their characteristic is what is called characteristiclessness and, therefore, does not cling to body or mind, this is then called complete, perfect realization.”
師子勇猛問言：「云何名得？」
Lion Courage asked, “What is called ‘attainment’?”
文殊師利言：「善男子！以世間言說名之為得，諸聖所得非言能說。何以故？法無依止，離言說故。復次善男子！以無得為得，亦非得非不得，說名為得。」
Mañjuśrī said, “Good son! Using worldly expressions, it is called ‘attainment’. What all sages attain cannot be expressed in words. How so? Dharma relies [rests] on nothing because it transcends expression. Furthermore, good son! By attaining without attainment, and also neither attaining nor not attaining, this is called ‘attainment.’
爾時師子勇猛雷音菩薩白佛言：「世尊！善哉！願說文殊師利所得佛剎。」
Then Lion Courage Thunderous Voice said to the Buddha, “World-Honored One! Excellent! We wish for a description of the Buddha-Field Mañjuśrī will attain.”
佛言：「善男子！汝當自問文殊師利。」
The Buddha said, “Good son! You should ask Mañjuśrī yourself.”
時彼菩薩白文殊言：「仁者當得何等佛剎功德莊嚴？」
Then the bodhisattva asked Mañjuśrī, “What will the meritorious adornments of the Venerable’s Buddha-Field be like?”
文殊師利言：「善男子！若我求菩提，汝可問其所得佛剎。」
Mañjuśrī said, “Good son! If I sought bodhi, then you could ask about the Buddha-Field attained.”
師子勇猛言：「仁者豈不求菩提耶？」
Lion Courage said, “The Venerable does not seek bodhi?”
文殊師利言：「不也。何以故？若有所求則有染著，若有所染則有貪愛，若有所愛彼則有生，彼若有生是則有愛，若有所愛終不於中而有出離。善男子！我為是故不求菩提。何以故？菩提不可得故。以不可得，是故不求。善男子！然汝問我何等佛剎仁當得者，我不能說。何以故？對於如來一切智者說自佛剎功德莊嚴，即為菩薩自讚己德。」
Mañjuśrī said, “No. Why? If there is something seeking, then there is the taint of attachment. If there is something tainted, then there is want and desire. If there is something desiring, then that has arising. If that has arising, then it is with desire. If there is something with desire, there will never be an escape from within. Good son! For this reason, I do not seek bodhi. Why? Because bodhi cannot be attained. By being unable to be attained, for this reason there is not seeking. Good son! As you asked me about the Buddha Field the Venerable will attain, I am unable to say. Why? To speak of the meritorious adornments of one’s Buddha Field before the Thus Come One, All-Knowing One, is for a bodhisattva to praise their own virtue.”
佛告文殊師利：「汝可自說以何等願莊嚴佛剎，令諸菩薩聞已決定成滿此。」
The Buddha told Mañjuśrī, “You can describe by what kind of vows your Buddha Field is adorned, in order for all the bodhisattvas who hear to resolve to fulfill these vows.”
時文殊師利受如來教，即從座起，偏袒右肩右膝著地，合掌白佛言：「世尊！我今承佛神力當為宣說。諸有欲求大菩提者皆應諦聽，若聞此願當如實學令得圓滿。」文殊師利當以右膝著地之時，十方各恒河沙等諸佛剎土六種震動。
Upon receiving the instruction of the Thus Come One, Mañjuśrī them rose from his seat, bared his right shoulder placing his right knee on the ground, joined palms and replied to the Buddha saying, ‘World Honored One! I now accept the Buddha’s spiritual power and will explain. Those who wish for and seek great awakening (bodhi) should all listen attentively. If they hear these vows, they should study them, ‘like Reality’ and attain their fulfillment.” And when Mañjuśrī knelt with his right knee on the ground, Buddha Lands throughout each of the ten directions equal to the sand grains of the Ganges River quaked in six ways.
時文殊師利復白佛言：「我從往昔百千億那由他阿僧祇劫已來，起如是願：『我以無礙天眼所見，十方無量無邊諸佛剎中一切如來，若非是我勸發決定菩提之心教授教誡，令修布施持戒忍辱精進禪定智慧，乃至令得阿耨多羅三藐三菩提，我於菩提終不應證。』而我要當滿此所願，然後乃證無上菩提。」
1. Then Mañjuśrī again addressed the Buddha saying, “Hundreds of thousands of millions of nayutas of asaṃkhyeya of kalpas ago, I made this vow: ‘By my unobstructed Divine Eye are seen all the Thus Come Ones within immeasurable, infinite Buddha Fields throughout the Ten Directions, if they are not persuaded by me to generate the certain mind of awakening (bodhicitta), to receive instruction and be disciplined, and to cultivate dāna-śīla-kṣānti-vīrya-dhyāna-prajñā in order to attain anuttarā-saṃyak-saṃbodhi, I will never realize awakening.’ However, when I have fulfilled this vow, then I will have realized unsurpassed awakening.”
時彼眾中諸菩薩等咸作是念：「文殊師利無礙天眼見幾如來？」
Then all the bodhisattvas in the assembly together all has this thought, ‘How many Thus Come Ones does Mañjuśrī see with his unobstructed Divine Eye?’
是時世尊知諸菩薩心之所念，即告師子勇猛雷音菩薩言：「善男子！譬如以此三千大千世界碎為微塵，於意云何？此諸微塵可以算計知其數不？」
At that time the World-Honored One, knowing the thoughts of the minds of all the bodhisattvas, then told Lion Courage Thunderous Voice Bodhisattva, “Good son! Just as if this Three Thousand Great Thousand world-system were to be ground into minute particles, what do you think? Could the number of all these minute particles be counted, or not?”
答言：「不也。世尊！」
[The bodhisattva[ replied saying, “No, World-Honored One!”
佛言：「善男子！文殊師利無礙天眼，見於東方無量諸佛復過是數，南西北方四維上下亦復如是。」
The Buddha said, “Good son! Mañjuśrī’s unobstructed Divine Eye sees immeasurably many more Buddhas in the eastern direction than this amount, and in the south, west and northern directions, the intermediate directions as well above and below it is also like this.”
時文殊師利白佛言：「世尊！我有是願，以恒河沙等諸佛世界為一佛剎，無量妙寶間錯莊嚴，若不爾者我終不證無上菩提。復次世尊！我復有願，令我剎中有菩提樹，其量正等十大千界，彼樹光明遍此佛剎。復次世尊！我復有願，我坐菩提樹已，證得阿耨多羅三藐三菩提乃至涅槃，於其中間不起此座，但以變化遍於十方無量無數諸佛剎土，為諸眾生而演說法。復次世尊！我復有願，令我剎中無女人名，純菩薩眾，離煩惱垢具淨梵行，初生之時袈裟隨體結加趺坐忽然而現。如是菩薩遍滿其剎，無有聲聞辟支佛名，唯除如來之所變化，往詣十方為諸眾生說三乘法。」
2. Then Mañjuśrī addressed the Buddha saying, “World-Honored One! I have this vow, to make Buddha Worlds equal in number to the grains of sand of the Ganges River into a single Buddha Field, adorned with immeasurable wonderous intermingled jewels. If it is not so, I will never realize awakening.”
3. “Furthermore, World-Honored One! I also have this vow, that within my Field there will be Bodhi Tree as big as ten Three Thousand Great Thousand world-systems, and that tree will emit a light that pervades this Buddha Field.”
4. “Furthermore, World-Honored One! I also have this vow, upon siting underneath that Tree of Awakening and realizing the attainment of anuttarā-saṃyak-saṃbodhi and finally entering Nirvana, I will not rise that that seat, merely by miraculous transformations will I pervade immeasurable, innumerable Buddha Lands throughout the Ten Directions broadly expounding the Dharma for all sentient beings.”
5. “Furthermore, World-Honored One! I also have this vow, that within my Field there will not be the name ‘woman’, just bodhisattva beings, free of defiling afflictions, totally pure in Brahmacarya, wearing kaṣāya (monastic robes) the moment they are born, appearing spontaneously seated cross-legged. Bodhisattvas like this will be found throughout this Field, and there are not the names ‘Voice Hearer’ or ‘Solitary Buddha’, except for when the Thus Come One is explaining the Dharma of the Three Vehicles to sentient beings throughout the Ten Directions by means of miraculous transformations.”
爾時師子勇猛雷音菩薩白佛言：「世尊！文殊師利當來成佛名為何等？」
Then, Lion Courage Thunderous Voice Bodhisattva addressed the Buddha saying, “World-Honored One! What will Mañjuśrī be named upon becoming a buddha?”
佛言：「善男子！此文殊師利成佛之時名為普見。以何義故而名普見？以彼如來於十方無量百千億那由他諸佛剎中普皆令見。若諸眾生見彼佛者，必定當得阿耨多羅三藐三菩提。普見如來雖未成佛，若我現在及滅度後有聞其名，亦皆必定當得阿耨多羅三藐三菩提，唯除已入離生之位及狹劣心者。」
The Buddha said, “Good son! When this Mañjuśrī becomes a buddha he will be named Universal Sight (Samantadarśin). What is the meaning of this name ‘Universal Sight’? That Thus Come One will be made visible within immeasurable hundreds of thousands of millions of nayutas of Buddha Fields throughout the Ten Directions. Sentient beings that see that Buddha will most certainly attain anuttarā-saṃyak-saṃbodhi. Universal Sight Thus Come One has not yet become a buddha, yet if anyone hears that name, either while I am here or after I am gone, they will also most certainly attain anuttarā-saṃyak-saṃbodhi, except for those who have attained the stage of a non-returner and those with narrow aspirations.”
文殊師利又白佛言：「世尊！我復有願，如阿彌陀佛剎以法喜為食，而我剎中菩薩初生起食念時，即便百味盈滿於鉢在右手中，尋作是念：『若未供養十方諸佛，及施貧窮苦惱眾生餓鬼等類令其飽足，而我決定不應自食。』作此念時，得五神通乘空無礙，往於十方無量無數諸佛剎中，以食供養諸佛如來及聲聞眾，又於貧苦諸眾生類亦皆周給，復為說法令離渴愛，於一念頃還至本處。復次世尊！我復有願，於我剎中諸菩薩等初生之時，所須衣服於其手中隨意皆出種種衣寶，鮮潔稱體應沙門服。便作是念：『若未供養十方諸佛，不應自用。』於一念中往詣十方無量佛剎，以此衣寶獻諸佛已，還至本處方自受用。復次世尊！我復有願，我佛剎中諸菩薩眾所得財寶及諸資具，要先分施諸佛、聲聞，遍供養已然後受用。又我剎中遠離八難及不善法，既無過咎亦無禁戒，無有苦惱諸不悅意。」
6. Mañjuśrī again addressed the Buddha saying, “World-Honored One! I also have this vow, that like Amitabha Buddha’s field where Dharma Joy is used as food, in my Field, the moment the thought of food arises in a bodhisattva, a bowl full of delicacies appears in their right hand and, upon reflecting, they think, ‘I should definitely not eat of this myself until I have offered it to all the Buddhas of the Ten Directions, and given to impoverished, suffering sentient beings and hungry ghosts until they are all satisfied.’ When they have this thought, they attain the Five Spiritual Powers, traversing Space unobstructed, going to immeasurable, innumerable Buddha Fields throughout the Ten Directions, offering food to all the buddha Thus Come Ones and voice hearers in immeasurable, innumerable Buddha Fields throughout the Ten Directions, as well as satisfying the needs of all impoverished, suffering beings, and then explaining the Dharma to them so as to free them from the thirst of desire and then, in a single thought moment, return to their original location.”
7. “Furthermore, World-Honored One! I also have this vow, that all the bodhisattvas within my Field, upon initially being born, will obtain at will in their hands whatever kinds of precious clothing they need, clean and fit for a śramaņa. Then they will have this thought, ‘I shall not use these myself until I have offered them to all the buddhas of the Ten Directions. Then, in a single thought moment, they will go to offer the precious clothing to immeasurable buddhas throughout the Ten Directions, and having offered this precious clothing to all the buddhas, return to their original location and then use the clothing themselves.”
8. “Furthermore, World-Honored One! I also have this vow, that all the bodhisattvas within my Buddha Field will offer whatever wealth, treasures, and necessities of life to all the buddhas and voice hearers, before they themselves make use of them. Also, my Field will be free of the eight adversities, unwholesome dharmas, wrongdoing and prohibition, pain, annoyance, and unhappiness.”
時師子勇猛白佛言：「世尊！而彼佛剎名為何等？」
Then Lion Courage addressed the Buddha saying, “World-Honored One! What will the name of that Buddha Field be?”
佛言：「彼剎名隨願積集清淨圓滿。」
The Buddha said, “The name of that Field will be ‘Accumulation of Purity and Fulfillment According to Vows (or wishes)’.”
師子勇猛言：「世尊！彼佛世界在何方所？」
Lion Courage said, “World-Honored One! In which direction will that Buddha World be located?”
佛言：「在於南方，此娑婆世界亦當在彼佛剎之中。」
The Buddha replied, “In the southern direction. This Sahā World will also be contained within it.”
文殊師利又白佛言：「我復有願，我佛剎中積集無量妙寶所成，復以無量摩尼妙寶間錯莊嚴。其摩尼寶，於十方界所未曾有甚為難得。如是寶名，俱胝歲中說不能盡。隨諸菩薩樂見彼剎金為體者即見為金，樂見銀體即見為銀，然於見金未曾損減。樂見頗梨、琉璃、馬碯、赤真珠等無量諸寶，各隨所見皆不相礙。如是栴檀香體、阿伽羅香乃至赤栴檀等、各隨樂見亦復如是。又彼剎中不以日月摩尼星火等光之所照見，彼諸菩薩皆以自身光明照於千億那由他剎。又彼剎中以花開為晝、花合為夜，隨諸菩薩所樂時節即皆應之，然無寒暑及老病死。若諸菩薩隨其所樂欲證菩提，即往餘剎，於兜率天壽盡降生而證菩提。此佛剎中無有涅槃。百千種樂於虛空中雖不現相而聞其音，此樂不出順貪愛聲，但出諸波羅蜜佛法僧聲，及菩薩藏法門之聲，隨諸菩薩所解妙法皆悉得聞。又諸菩薩若欲見佛，隨所詣處經行坐立，應念即覩普見如來坐菩提樹。若諸菩薩於法有疑，但見彼佛，不待解釋疑網皆斷解了法義。」
9. Mañjuśrī again addressed the Buddha saying, “I also have a vow, that my Buddha Field will be formed (’completed’) of accumulations of immeasurable marvelous jewels and adorned with immeasurable marvelous maṇi jewels; Those maṇi jewels will be the rarest, most difficult to find throughout the Ten Directions; their names would take kotis of years to explain, and still not be finished. For all the bodhisattvas who would like for that Field to appear golden, it appears golden, and for those who would like it to appear silver, it appears silver, and it doesn’t affect those who see it as gold. For those who would like to see it as crystal, lapis lazuli, agate, pearls, and all other immeasurable jewels, it appears that way to each without obstructing the others. As fragrant sandalwood, aṅgāraka wood, red sandalwood, and so on, appearing as each would like to see. In this Field things will also not appear to be illuminated by the the sun, moon, maṇi, star, fire, or other light. All the bodhisattvas there will illuminate thousands of millions of nayutas of fields by the light of their own bodies. Also within that Field, flowers will open during the day and close at night, and the seasons will change as the bodhisattvas wish, and there will be no cold or heat, or old-age, illness or death. If it is the wish of bodhisattvas to realize awakening, they will go to another field and there be reborn after descending from the Tuṣita Heaven and realize awakening. Within this Buddha Field, there will be no Nirvana. Hundreds of thousands of kinds of musical instruments are heard in the sky, without the instruments appearing, and music does not give off a desirous sound, they only produce the sound of all the paramitas, buddhas, dharmas, and sanghas, and the sound of the Dharma Door of the Bodhisattva Treasury, which is the sound of marvelous Dharma heard by all bodhisattvas in accordance with their understanding. Also, all the bodhisattvas wishing to see the buddha, wherever they are, whether they are walking, sitting or standing, Universal Sight Thus Come One sitting under the bodhi tree appears when brought to mind. And, if bodhisattvas have any doubt about the Dharma, just seeing that Buddha, they will understand the meaning of the Dharma, cutting off all the nets of doubt, without receiving any instructions.”
爾時會中無量百千億那由他諸菩薩眾同聲說言：「若有得聞普見佛名，彼人便得最上善利，何況生於彼佛土者。若有得聞此文殊師利授記法門，及聞文殊師利名者，是則名為面見諸佛。」
At that time, within the assembly, immeasurable hundreds of thousands of nayutas of bodhisattvas gathered spoke together saying, “If anyone [even] hears the name Universal Sight Buddha, that person will obtain tremendous benefit, how about those born into that Buddha Land? If anyone hears this Dharma Door of the Prediction of Mañjuśrī, and hears the name Mañjuśrī, this is meeting all buddhas, face to face.”
是時佛告諸菩薩言：「如是如是，如汝所說。善男子！若有受持百千億諸佛名號，若復有稱文殊師利菩薩名者，福多於彼，何況稱於普見佛名。何以故？彼百千億那由他佛利益眾生，不及文殊師利於一劫中所作饒益。」
Then the Buddha replied to all the bodhisattvas saying, “So it is, so it is. It is as you have said. Good son! If someone were to remember the names of hundreds of thousands of millions of buddhas, and there was someone who [remembers] the name of Mañjuśrī Bodhisattva, the benefits are greater than that, how much more so for [remembering] the name the Universal Sight Buddha. Why? The benefit to sentient beings of those hundreds of thousands of millions of buddhas cannot compare with the merit of Mañjuśrī during one kalpa.”
爾時眾中無量百千億那由他天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，同聲唱言：「南無文殊師利童真菩薩。南無普見如來、應、正等覺。」說此語已，八萬四千億那由他眾生發阿耨多羅三藐三菩提心，無量眾生善根成熟於三乘中得不退轉。
At that time, immeasurable hundreds of thousands of millions of nayutas of devas, nagas, yakashas, gandharava, asuras, garudas, kinnaras, mahoragas, humans and non-human beings together in unison said, “Namo Mañjuśrī Kumārabhūta Bodhisattva! Namo Samantadaśin Tathagata, Arahat, Samyagbuddhi!” After saying this, eighty-four thousand million nayutas of sentient beings generated anuttarā-saṃyak-saṃbodhi, and immeasurable sentient beings brought their virtuous roots to maturity and gained non-regression within the Three Vehicles.”
文殊師利又白佛言：「我復有願，如我所見無量無數百千億那由他諸佛世尊，而彼諸佛所有佛剎功德莊嚴，如是一切皆令置我一佛剎中，唯除二乘及五濁等。世尊！若我自說佛剎功德種種莊嚴，過恒沙劫亦不能盡。如我所願，唯佛能知。」
10. Mañjuśrī again addressed the Buddha saying, “I also have a vow, that all the virtuous adornments of the Buddha Lands of all the immeasurable, incalculable, hundreds of thousands of millions of nayutas of buddhas will fill my single Buddha Land, with the exception of the two vehicles, the five [kaṣāya periods of] turbidity, etc. World-Honored One! If I myself explained the kinds of virtuous adornments of my Buddha Land, I could not finish doing so even in kalpas more numerous than the sands of the Ganges River. What my vows are like, only the Buddha is able to know.”
佛言：「如是。文殊師利！如來知見於三世中無有限礙。」
The Buddha said, “So it is. Mañjuśrī! The Thus Come One knows and sees the Triple Realm [past, present, and future] without limit or obstruction.”
爾時眾中有諸菩薩作如是念：「文殊師利所得佛剎功德莊嚴，與阿彌陀佛剎，為等不耶？」
At that time there were [some] bodhisattvas in the assembly who had this thought, “Will the virtuous adornments of the Buddha Land attained by Mañjuśrī be like those of Buddha Land of Amitābha?”
爾時世尊知彼菩薩心之所念，即告師子勇猛言：「善男子！譬如有人析一毛為百分，以一分毛於大海中取一滴水。此一滴水喻阿彌陀佛剎莊嚴，彼大海水喻普見如來佛剎莊嚴，復過於此。何以故？普見如來佛剎莊嚴不思議故。」
At that time the World-Honored One, knowing the thoughts of the minds of those bodhisattvas, told Lion Course, “Good son! Suppose someone were to split a single hair into one hundred parts and, with a single part, take a single droplet of water from the great ocean. This single droplet of water is like the virtuous adornments of the Buddha Land of Amitābha, and that great ocean of water is like virtuous adornments of the Buddha Land of Universal Sight Thus Come One, and even this is an insufficient comparison. Why? Because the virtuous adornments of the Buddha Land of Universal Sight Thus Come One are inconceivable.”