大寶積經卷第六十三
北齊三藏那連提耶舍譯
菩薩見實會第十六之三本事品第四
Chapter Four: The Original Matter
爾時慧命摩訶迦葉見諸阿修羅王供養佛已，生希有心，作是思惟：「世尊本修菩薩行時作何善根，得是果報？」時迦葉即入如實三昧，以其三昧嚴心力故，憶念過去阿僧祇阿僧祇劫如來所修一切功德，於彼彼道彼彼生中所修善根皆為滿足無上菩提，以此善根得住不退轉地，彼諸善根皆得念知。爾時迦葉憶念如來大善根時，作如是心：「如佛所習善根廣大。如來一一發心善根，如十方世界恒沙剎土其中眾生皆得人身，得人身已眾生如恒沙劫供養善逝，亦如修羅一一眾生如恒沙劫供養如來已，不能報如來一發心善根。」爾時慧命摩訶迦葉從三昧起，以偈讚曰：
At that time, the Venerable Mahākāśyapa, having seen the Asura Kings making offerings to the Buddha, was filled with wonder and thought: "What good roots did the World-Honored One cultivate when practicing the bodhisattva path to obtain such a result?" Then Kāśyapa entered the samādhi of true reality. Through the power of this samādhi adorning his mind, he recalled all the merits cultivated by the Tathāgata over countless eons in the past. In each path and each life, the good roots cultivated were all for the fulfillment of supreme bodhi, and through these good roots, he attained the stage of non-retrogression. All these good roots were remembered.
At that time, when Kāśyapa recalled the great good roots of the Tathāgata, he thought: "How vast are the good roots cultivated by the Buddha. Each good root from a single thought of the Tathāgata is such that if all beings in Buddha lands as numerous as the sands of the Ganges in the ten directions were to obtain human bodies, and having obtained human bodies, were to make offerings to the Well-Gone One for as many eons as there are sands in the Ganges, and even if each being were to make offerings to the Tathāgata for as many eons as there are sands in the Ganges, like the asuras, they still could not repay the good roots from a single thought of the Tathāgata."
At that time, the Venerable Mahākāśyapa arose from his samādhi and praised in verse, saying:
一一如來牟尼尊， 發心廣大向菩提， 此修羅等所供養， 佛迦羅分不及一。
Each honored Tathāgata Muni, With vast resolve towards bodhi, The offerings made by these asuras, Do not equal even one kalā part of the Buddha's merit.
世尊應供人中上， 如須彌山真檀聚， 人天中勝所供養， 由度功德彼岸故。
The World-Honored One, worthy of offerings, supreme among humans, Like a mountain of true sandalwood, Worshipped by the best among humans and devas, For having crossed to the far shore of merit.
人中師子應受供， 過諸恒河沙數等， 譬如大海滿中水， 香水和合而供養。
The lion among humans should receive offerings, Surpassing the number of Ganges sands, Like an ocean full of water, Mixed with fragrant water as an offering.
具足功德應受供， 多於恒河沙數等， 積滿花聚而供養， 猶如斫迦婆羅山。
Replete with merit, worthy of offerings, More numerous than Ganges sands, Heaps of flowers piled as offerings, Like Mount Cakravāla.
自然大士應受供， 如須彌山燈明炷， 大海以為香油器， 以燈供養諸勝者。
The naturally great one should receive offerings, Like a lamp wick as large as Mount Sumeru, With the great ocean as the vessel of fragrant oil, Offering lamps to all the victorious ones.
應受供養大威勢， 多於恒河沙數等， 造立塔廟而供養， 由度功德彼岸故。
Worthy of offerings, of great majesty, More numerous than Ganges sands, Building stupas and temples as offerings, For having crossed to the far shore of merit.
人中堅固應受供， 以諸廣大勝寶蓋， 其蓋遍覆三千界， 經於那由他劫數。
The steadfast one among humans should receive offerings, With vast and supreme jeweled canopies, Covering the trichiliocosm, For nayutas of kalpas.
憐愍世間人中尊， 無邊功德應受供， 以諸寶幢所供養， 遍滿十方諸世界。
Compassionate World-Honored One, supreme among humans, With boundless merits, worthy of offerings, Offerings of jeweled banners Fill the worlds in all ten directions.
於不思議億劫數， 以廣大幡而供養， 滿恒河沙諸世界， 經於無量億劫數。
For inconceivable billions of kalpas, Offerings of vast banners are made, Filling worlds as numerous as sands in the Ganges, For countless billions of kalpas.
供養如來人師子， 起於分別作譬喻， 大論師中師子子， 諦聽諦聽諸天人。
Offering to the Tathagata, the Lion of Men, Using distinctions to make comparisons, Lion's cub among great teachers, Listen carefully, all gods and humans.
我及諸來在此眾， 若如恒河沙數等， 諸有十方世界眾， 一切皆當得作佛。
If I and all gathered here, Were as numerous as sands in the Ganges, And all beings in the worlds of ten directions, All of them will become Buddhas.
具足十力人師子， 彼佛頭數如恒沙， 一一皆有恒沙頭， 於一一頭如恒沙。
The Lion of Men with the Ten Powers, Those Buddhas as numerous as sands in the Ganges, Each having heads as numerous as sands in the Ganges, And on each head, as many as sands in the Ganges.
各各皆有恒沙口， 彼於一一無量口， 有於無量沙數舌， 以舌讚歎於如來。
Each having mouths as numerous as sands in the Ganges, In each of these countless mouths, There are tongues as numerous as sands, Using these tongues to praise the Tathagata.
彼諸如來說不盡， 功德彼岸不可到， 一切智智不可量， 由度功德彼岸故。」
Those Tathagatas could not finish describing, The far shore of merits cannot be reached, The wisdom of omniscience is immeasurable, Because it has crossed to the far shore of merits.
爾時世尊告諸比丘言：「善哉善哉！諸比丘！我諸聲聞端直而住，有智有法亦如梵天，乃能入我功德海中。何以故？如來具足無量功德，具足不思議功德。諸比丘！如來功德聚不可思議。諸比丘！如來功德聚若是色者，一一發心所得功德，如恒河沙等世界中所不容受。何以故？諸比丘！如來一一發心功德，一切智所攀緣處，如洹沙等諸佛、如恒沙等劫，不能思量、說不可盡。何以故？如來本修菩薩行時，無一發心不為利益一切眾生、眾生所攝者，無一發心不為一切眾生。眾生界無邊際，其中眾生亦無邊際。所有眾生界無邊際，如來一一發心功德亦無邊際。何以故？如眾生界無邊際、如眾生界不可量，如來一一發心功德聚不可窮盡，皆為憐愍利益安樂一切眾生故，是故發心。假使一切眾生供養時，不能報如來一發心功德。何以故？彼諸眾生供養如來，皆為悕望雜食世報故。菩薩本發心，離於雜食求世報心，為利益安樂眾生故，欲令眾生背於生死趣向涅槃。如來本修菩薩行時，為利益安樂眾生，離於雜食不求世報。」
At that time, the World-Honored One said to the bhikṣus: "Excellent, excellent! Bhikṣus! My śrāvakas dwell uprightly, possessing wisdom and Dharma like Brahma, and are thus able to enter into my ocean of merits. Why? Because the Tathāgata is replete with immeasurable merits, replete with inconceivable merits.
Bhikṣus! The accumulation of the Tathāgata's merits is inconceivable. Bhikṣus! If the Tathāgata's accumulation of merits were to take physical form, the merit gained from each single resolve would not be contained even in worlds as numerous as the sands of the Ganges. Why? Bhikṣus! The merit of each single resolve of the Tathāgata, the object of omniscient cognition, cannot be fathomed or exhaustively described even by Buddhas as numerous as the sands of the Ganges over eons as numerous as the sands of the Ganges.
Why? When the Tathāgata was practicing the bodhisattva path in the past, there was not a single resolve that was not for the benefit of all sentient beings, not a single resolve that was not for all sentient beings. The realm of sentient beings is boundless, and the sentient beings within it are also boundless. As the realm of sentient beings is boundless, the merit of each single resolve of the Tathāgata is also boundless.
Why? Just as the realm of sentient beings is boundless and immeasurable, the accumulation of merit from each single resolve of the Tathāgata is inexhaustible, all made out of compassion for the benefit and happiness of all sentient beings. Even if all sentient beings were to make offerings, they could not repay the merit of a single resolve of the Tathāgata. Why? Because those sentient beings make offerings to the Tathāgata hoping for mixed food and worldly rewards.
The bodhisattva's original resolve is free from the desire for mixed food and worldly rewards, made for the benefit and happiness of sentient beings, wishing to cause sentient beings to turn away from birth and death and move towards nirvāṇa. When the Tathāgata was practicing the bodhisattva path in the past, it was for the benefit and happiness of sentient beings, free from mixed food and not seeking worldly rewards."
佛告諸比丘：「於過去世無量無邊流轉生死阿僧祇不可思議無始世界不可說劫中，有佛號曰因陀幢王出現於世，如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、婆伽婆。彼佛如來以一一發心，如恒沙等世界中曾為眾生作利益安樂思量發心。比丘！彼因陀幢如來作佛時，恒河沙世界同一佛剎。其因陀幢如來、應供、正遍知國土嚴淨，離於惡趣及以八難。是因陀幢如來、應供、正遍知其國土中，所有眾生住正定聚。其邪定眾生、增上慢眾生一向皆無，不淨身業、不淨口業、不淨意業一切皆無，亦無惡趣煩惱作惡趣業。何以故？因陀幢如來教是眾生，令其發心止一切惡，以其善法授令修學。是因陀幢如來國土中，曾得五種樂，所謂一得欲樂、二得出家樂、三得禪樂、四得三摩跋提樂、五得無上菩提樂。彼諸眾生雖受其樂而不貪著。譬如蜜蜂但取其味不取花色，彼諸眾生亦復如是，雖受其樂而不取著。譬如飛鳥空中而行不著其空。如是眾生雖受其樂而不取著，亦復如是。是因陀幢如來、應供、正遍知其佛土中，所有眾生無有憂苦、唯有喜樂，亦無不苦不樂受。愚癡無故，唯有稱心之樂。何以故？彼諸眾生本修善故。由彼因陀幢如來本修菩薩行時現諸相好，令彼眾生不作一切惡，安置眾生修習善法，彼等次第離諸惡道安於善處，彼等於一切種不善業一向悉無。其所作業得果報時，心不欣樂。生苦受者無有是處，不作惡業不受苦果故。愚癡無故，不苦不樂受亦無。彼因陀幢如來佛土中，一切時恒無惡風暴雨亦無毒熱。彼諸眾生時節變易苦，一切皆無。彼因陀幢如來本修菩薩行時，彼佛土中其諸眾生，一切身業智、上首智順轉演說開示正顯。如是一切口業智、上首智順轉演說開示正顯，如是一切意業智、上首智順轉演說開示正顯。如是彼諸眾生從彼菩薩聞已，彼諸眾生一切身業、一切口業、一切意業智、上首智順轉迴向，以善業故愚癡報不生。以其愚癡故，受不苦不樂受；彼諸眾生於彼佛土中，苦受、不苦不樂受一向皆無，以離愚癡故。彼諸眾生生彼國土時，其因陀幢如來教化已，於法敬重。若遊行時，思量於法、愛欲於法、染著於法。彼等心生愛欲染著，於法遊行時無有苦受，行住坐臥睡寤乃至無有威儀之苦。彼諸眾生在國土中無惡可順，以無惡故無苦可生。於善無著，以是因緣，彼諸眾生善順無故變易苦無；於諸法中不生貪著，是故壞苦不生。亦無怨憎會苦。何以故？由彼眾生於一切眾生中得住平等心現前，是故無有怨憎會苦。亦無愛別離苦。何以故？由彼眾生於一切法不著故，其愛別離苦從愛而生，是故無有愛別離苦。苦苦亦無。何以故？於樂受不生著故。唯有行苦，所謂無常苦。何以故？彼佛唯說第一義故。彼佛住世經恒沙劫，於彼佛剎無一眾生與佛競論者來生其國。何以故？由彼如來本行菩薩時成熟眾生故。」
The Buddha said to the bhikṣus: "In the past, in countless and boundless cycles of birth and death, in inconceivable and beginningless worlds, in inexpressible eons, there appeared a Buddha in the world named Indradhvaja Raja (King of Indra's Banner). He was a Tathāgata, Arhat, Samyaksaṃbuddha, Vidyācaraṇa-Sampanna, Sugata, Lokavid, Anuttara, Puruṣadamyasārathi, Śāstā Devamanuṣyāṇāṃ, Buddha, Bhagavān. With each aspiration, this Buddha Tathāgata had contemplated and resolved to benefit and bring happiness to beings in worlds as numerous as the sands of the Ganges.
Bhikṣus! When Tathāgata Indradhvaja became a Buddha, worlds as numerous as the sands of the Ganges formed a single Buddha-field. The land of Tathāgata Indradhvaja, the Arhat, the Samyaksaṃbuddha, was pure and free from evil destinies and the eight difficulties. In the land of this Tathāgata Indradhvaja, the Arhat, the Samyaksaṃbuddha, all beings dwelt in the state of certainty of liberation. There were absolutely no beings in the state of wrongness or with overweening pride, no impure bodily actions, no impure verbal actions, no impure mental actions, and no afflictions or actions leading to evil destinies. Why? Because Tathāgata Indradhvaja taught these beings, causing them to resolve to cease all evil and instructing them to practice good dharmas.
In the land of Tathāgata Indradhvaja, beings experienced five kinds of joy: 1) the joy of desire, 2) the joy of renunciation, 3) the joy of meditation, 4) the joy of samāpatti, and 5) the joy of supreme bodhi. Although these beings experienced joy, they were not attached to it. Like bees that take only the nectar without clinging to the flower's color, these beings likewise experienced joy without attachment. Like birds flying through the sky without clinging to it, these beings similarly experienced joy without attachment.
In the Buddha-land of Tathāgata Indradhvaja, the Arhat, the Samyaksaṃbuddha, all beings were free from sorrow and suffering, experiencing only joy and happiness. There was no neutral feeling of neither suffering nor happiness. Due to the absence of ignorance, there was only heartfelt joy. Why? Because these beings had originally cultivated good. When Tathāgata Indradhvaja was practicing the bodhisattva path, he manifested various auspicious marks, causing beings to refrain from all evil and establishing them in the practice of good dharmas. They gradually left evil paths and settled in good places, completely free from all types of unwholesome actions.
When their actions bore fruit, their minds did not delight in it. There was no possibility of experiencing suffering, as they did not commit evil actions and thus did not receive painful results. Due to the absence of ignorance, there was also no neutral feeling of neither suffering nor happiness. In the Buddha-land of Tathāgata Indradhvaja, there were never any evil winds, storms, or poisonous heat. The beings there experienced no suffering from seasonal changes.
When Tathāgata Indradhvaja was practicing the bodhisattva path, he expounded, revealed, and correctly demonstrated the wisdom of all bodily actions, the foremost wisdom, to the beings in that Buddha-land. Similarly, he expounded, revealed, and correctly demonstrated the wisdom of all verbal actions and the wisdom of all mental actions. After hearing this from the bodhisattva, all those beings directed their bodily, verbal, and mental actions towards the foremost wisdom. Due to their good actions, they did not generate the karmic results of ignorance.
When those beings were born in that land, Tathāgata Indradhvaja taught them to revere the Dharma. When they traveled, they contemplated the Dharma, desired the Dharma, and were attached to the Dharma. Even with this desire and attachment to the Dharma, they experienced no suffering while traveling, whether walking, standing, sitting, lying down, sleeping, or waking, and had no suffering related to deportment.
There was no evil to follow in that land, and without evil, no suffering could arise. They were not attached to good, and for this reason, those beings experienced no suffering from change due to the absence of following good. They did not generate attachment to any dharmas, and thus did not experience the suffering of decay. There was also no suffering from meeting with the unpleasant. Why? Because those beings dwelt in equanimity towards all beings, and thus there was no suffering from meeting with the unpleasant.
There was also no suffering from separation from the beloved. Why? Because those beings were not attached to any dharmas, and the suffering of separation from the beloved arises from attachment, so there was no suffering from separation from the beloved. There was also no suffering of suffering. Why? Because they did not generate attachment to pleasant feelings. There was only the suffering of conditioned existence, namely the suffering of impermanence. Why? Because that Buddha taught only the ultimate truth.
That Buddha remained in the world for eons as numerous as the sands of the Ganges, and in that Buddha-field, no being who would argue with the Buddha was ever born in that land. Why? Because when that Tathāgata was practicing the bodhisattva path, he had matured beings."
佛告諸比丘：「於意云何？能以下善根、少善根、不善習善根、不善相應善根、非大精進善根、非善趣善根、非善發善根、非善迴向善根，可能利益如是等眾生能與樂除苦耶？可能淨如是廣大國土成熟如是多眾生耶？」
The Buddha said to the bhikṣus: "What do you think? Can one benefit such beings, giving them happiness and removing their suffering, with inferior roots of goodness, few roots of goodness, roots of goodness not well-practiced, roots of goodness associated with unwholesomeness, roots of goodness without great diligence, roots of goodness not directed towards good destinations, roots of goodness not well-initiated, or roots of goodness not well-dedicated? Can one purify such a vast land and mature so many beings with such roots of goodness?"
諸比丘言：「不也。世尊！」
The bhikṣus said: "No, World-Honored One!"
佛復告諸比丘言：「於意云何？可以下心、怯弱不善根相應心、非精進心、非善集根心、非善趣心、非善發善根心、非善迴向心，可能利益如是等眾生思惟與樂能除苦耶？可能嚴淨如是廣大佛剎成熟如是多眾生耶？」
The Buddha again said to the bhikṣus: "What do you think? Can one benefit such beings, contemplating giving them happiness and removing their suffering, with an inferior mind, a timid mind associated with unwholesome roots, a mind without diligence, a mind not accumulating good roots, a mind not directed towards good destinations, a mind not well-initiating good roots, or a mind not well-dedicating? Can one adorn and purify such a vast buddha-field and mature so many beings with such a mind?"
諸比丘言：「不也。世尊！」
The bhikṣus said: "No, World-Honored One!"
佛復告諸比丘言：「於意云何？可以下信、少信、羸信怯弱信、不善相應信、非精進信、非善集善根信、非善趣信、非善發善根信、非善迴向信，能利益如是等眾生除苦與樂耶？能嚴淨如是廣大佛剎成熟如是多眾生耶？」
The Buddha again said to the bhikṣus: "What do you think? Can one benefit such beings, removing their suffering and giving them happiness, with inferior faith, little faith, weak faith, timid faith, faith associated with unwholesomeness, faith without diligence, faith not accumulating good roots, faith not directed towards good destinations, faith not well-initiating good roots, or faith not well-dedicating? Can one adorn and purify such a vast buddha-field and mature so many beings with such faith?"
諸比丘言：「不也。世尊！」
The bhikṣus said: "No, World-Honored One!"
佛復告諸比丘：「於意云何？可以下戒、少戒、羸戒、非精進戒、非善集善根戒、非善趣戒、非善發善根戒、非善迴向戒，能利益如是等眾生除苦與樂耶？能嚴淨如是廣大佛剎成熟如是多眾生耶？」
The Buddha further said to the bhikṣus: "What do you think? Can one benefit such beings, removing their suffering and giving them happiness, with inferior precepts, few precepts, weak precepts, precepts without diligence, precepts not well-accumulated with good roots, precepts not directed towards good destinations, precepts not well-initiated with good roots, or precepts not well-dedicated? Can one purify such a vast buddha-field and mature so many beings with such precepts?"
諸比丘言：「不也。世尊！」
The bhikṣus said: "No, World-Honored One!"
佛復告諸比丘言：「於意云何？頗以下精進、少精進、羸精進、怯弱精進、非相應精進、非精進精進、非善集善根精進、非善趣精進、非善發善根精進、非善迴向精進，能利益如是等眾生除苦與樂耶？及能嚴淨如是廣大佛剎成熟如是多眾生耶？」
The Buddha further said to the bhikṣus: "What do you think? Can one benefit such beings, removing their suffering and giving them happiness, with inferior diligence, little diligence, weak diligence, timid diligence, diligence not associated [with good], non-diligent diligence, diligence not well-accumulated with good roots, diligence not directed towards good destinations, diligence not well-initiated with good roots, or diligence not well-dedicated? And can one purify such a vast buddha-field and mature so many beings with such diligence?"
諸比丘言：「不也。婆伽婆。」
The bhikṣus said: "No, Bhagavat."
佛復告諸比丘：「於汝意云何？頗以下念、少念、羸念、怯弱念、非相應善根念、非精進念、非善集善根念、非善趣念、非善發善根念、非善迴向念，能利益眾生及思惟與樂耶？及能嚴淨如是廣大佛剎成熟多眾生耶？」
The Buddha further said to the bhikṣus: "What do you think? Can one benefit beings and contemplate giving them happiness with inferior mindfulness, little mindfulness, weak mindfulness, timid mindfulness, mindfulness not associated with good roots, non-diligent mindfulness, mindfulness not well-accumulated with good roots, mindfulness not directed towards good destinations, mindfulness not well-initiated with good roots, or mindfulness not well-dedicated? And can one purify such a vast buddha-field and mature many beings with such mindfulness?"
諸比丘言：「不也。世尊。」
The bhikṣus said: "No, World-Honored One."
佛復告諸比丘言：「於汝意云何？頗以下定、少定、羸定、怯弱定、非相應善根定、非精進定、非善集善根定、非善趣定、非善發善根定、非善迴向定，能利益眾生思惟與樂耶？能嚴淨如是廣大佛剎及能成熟如是多眾生耶？」
The Buddha further said to the bhikṣus: "What do you think? Can one benefit beings and contemplate giving them happiness with inferior concentration, little concentration, weak concentration, timid concentration, concentration not associated with good roots, non-diligent concentration, concentration not well-accumulated with good roots, concentration not directed towards good destinations, concentration not well-initiated with good roots, or concentration not well-dedicated? Can one purify such a vast buddha-field and mature so many beings with such concentration?"
諸比丘言：「不也。世尊！」
The bhikṣus said: "No, World-Honored One!"
佛復告諸比丘言：「於汝意云何？頗以下慧、少慧、羸慧、怯弱慧、非相應善根慧、非精進慧、非善集善根慧、非善趣慧、非善發善根慧、非善迴向慧，能利益眾生思惟與樂耶？能嚴淨如是廣大佛剎及能成熟如是多眾生耶？」
The Buddha further said to the bhikṣus: "What do you think? Can one benefit beings, contemplate giving them happiness, purify such a vast buddha-field, and mature so many beings with inferior wisdom, little wisdom, weak wisdom, timid wisdom, wisdom not associated with good roots, non-diligent wisdom, wisdom not well-accumulated with good roots, wisdom not directed towards good destinations, wisdom not well-initiated with good roots, or wisdom not well-dedicated?"
諸比丘言：「不也。世尊！」
The bhikṣus said: "No, World-Honored One!"
佛告諸比丘言：「諸比丘！實如是，不以少善根、少戒、少信、少精進、少念、少定、少慧，能利益眾生及思惟與樂離苦耶，能嚴淨廣大佛剎成熟如是多眾生耶。」
The Buddha said to the bhikṣus: "Indeed, it is so. One cannot benefit beings, contemplate giving them happiness and removing their suffering, purify vast buddha-fields, and mature so many beings with few good roots, few precepts, little faith, little diligence, little mindfulness, little concentration, or little wisdom."
佛告諸比丘：「於意云何？彼時因陀幢如來，汝知誰也？」如來問已，諸比丘默然不答。
The Buddha said to the bhikṣus: "What do you think? Do you know who that Tathāgata Indradhvaja was?" After the Tathāgata asked this, the bhikṣus remained silent and did not answer.
當於爾時，東方過如恒沙等諸佛世界，有世界名曰月光莊嚴。彼土有佛，號高威德王如來、應供、正遍知，今現住世。文殊師利在彼眾中，即知釋迦牟尼心念已，即白高威德王佛言：「今釋迦如來在娑婆世界說法。世尊！我今往彼見釋迦如來，禮拜聽法供養恭敬。」作是請已，時高威德王如來告文殊師利：「任意而去。今正是時。」
At that time, in the eastern direction, beyond buddha-fields as numerous as the sands of the Ganges, there was a world called Moon Light Adornment. In that land, there was a Buddha named Tathāgata King of High Majestic Virtue, Arhat, Samyaksaṃbuddha, who currently dwells there. Mañjuśrī was among that assembly and, knowing Śākyamuni Buddha's thoughts, said to Buddha King of High Majestic Virtue: "Now, Tathāgata Śākyamuni is teaching the Dharma in the Sahā world. World-Honored One, I wish to go there to see Tathāgata Śākyamuni, pay homage, listen to the Dharma, and make offerings with respect." After making this request, Buddha King of High Majestic Virtue told Mañjuśrī: "Go as you wish. Now is the right time."
爾時文殊師利童子從座而起，偏袒右肩，右膝著地，頭面禮高威德王如來，右遶三匝。譬如壯士屈伸臂頃，時文殊師利在彼月光莊嚴世界中沒，釋迦牟尼佛前出。頭面接足敬禮如來，却坐一面，白佛言：「世尊！昔時因陀幢如來者，今即世尊是也。何以故？由是世尊具足不可思議諸善方便，能成熟眾生淨佛國土，恒不疲倦亦無厭足故，世尊安置眾生住菩薩乘亦無厭足。若有實語人作正語者，勝中之勝、勝中之妙、勝中上首、最勝中最勝言，佛如是者，當知釋迦牟尼佛真實無異。」時文殊師利而說偈言：
At that time, the youth Mañjuśrī rose from his seat, bared his right shoulder, knelt on his right knee, bowed his head to the feet of Tathāgata King of High Majestic Virtue, and circumambulated him three times to the right. Then, as quickly as a strong man can extend or flex his arm, Mañjuśrī disappeared from the Moon Light Adornment world and appeared before Śākyamuni Buddha. He bowed his head to the Buddha's feet in reverence, sat to one side, and said to the Buddha: "World-Honored One, the former Tathāgata Indradhvaja is none other than you, the World-Honored One. Why? Because the World-Honored One is replete with inconceivable skillful means, able to mature beings and purify buddha-lands, never tiring or becoming satisfied. The World-Honored One establishes beings in the bodhisattva vehicle without ever being satisfied. If there is one who speaks truthfully and correctly, saying 'supreme among the supreme, wondrous among the supreme, foremost among the supreme, most excellent among the most excellent,' know that this truly applies to Śākyamuni Buddha without difference." Then Mañjuśrī spoke these verses:
雄猛巧方便， 憐愍諸世間， 現大威神力， 成熟眾生故。
Heroic and skillful in means, Compassionate towards all worlds, Manifesting great majestic powers, To mature sentient beings.
已於過去世， 曾作八億佛， 猶自有神力， 無心取正覺。
Already in past lives, He has been eight billion Buddhas, Still possessing supernatural powers, Without intention to attain enlightenment.
六十一三千， 清淨佛國土， 淺識不知佛， 牟尼巧方便。
Sixty-one times three thousand, Pure Buddha lands, Those of shallow understanding do not know the Buddha, The Muni's skillful means.
不捨初發心， 彼彼處處現， 更於未來世， 示現無量佛。」
Not abandoning the initial resolve, Appearing here and there in various places, In future times to come, Will manifest as countless Buddhas.