觀其所止。佛國清淨。至於被服如來徳戒。修行微妙成覺根力。演説經法。得佛威神。隨刹清濁。度人無極。分流道化。靡不周匝。於此佛土。國殊別者億百千姟。賢愚好醜。長短壽夭。種種言異。皆聞佛徳。各自名之。或有名佛爲大聖人。或有名佛爲大沙門。或號衆祐。或號神人。或稱勇智。或稱世尊。或謂能儒。或謂昇仙。或呼天師。或呼最勝。如是十方諸天人民。所稱名佛億萬無數。此皆佛本發意以來。班宣道化。所誨之徒也是時。佛放足下相輪光明。悉照佛界諸小國土。一小國土者。一須彌山日月運繞照四天下。東弗于逮。南閻浮提。西拘耶尼。北欝單越。四周大海。鐵垣圍表。上有二十八天。如此者爲一小國土。周匝十方合有百億。是時悉現百億須彌山百億日月。及四天王天。忉利天。炎天。兜術天。不憍樂天。化應聲天。梵天。梵衆天。梵輔天。大梵天。清明天。水行天。水微天。水無量天。水音天。約淨天。遍淨天。淨明天。守妙天。微妙天。廣妙天。極妙天。福愛天。愛勝天。近際天善觀天。快見天。無結愛天。識慧天。無所念慧天。至二十八無色天。各有百億。此爲一佛刹。號曰忍世界。釋迦文佛。分身百億。悉遍其中。於時天人。覩衆小國。諸佛菩薩。若近相見
不可復計諸佛刹。佛所居處。諸所處。諸所被服佛法。佛説法。佛刹威神。佛所行。佛筋力。佛刹善惡。不可計佛法。何因耶。十方諸佛刹土。所説道。所度脱十方人諸法甚深無極。如虚空。了無所罣礙。何因耶。是1蔡呵祇刹土四面種種人。各各異身體。各各異名。各各異色。各各有長短。各各有壽命。各各有形類。各各有思想。各各有念。各各異有聲。各各有聞佛聲。何因是國土。名波迦私提。四面中有呼佛名曰勝達。中有呼世世慢陀。中有呼夷阿那坭提。中有呼釋迦文尼。中有呼鼓師薩沈。中有呼墮樓延。中有呼倶滑提。中有呼摩呵沙門。中有呼晨那愁樓提。中有呼質多愁樓提等。爲四面如是輩。各各呼釋迦文佛名。合爲萬字。如是十方極過去不可復計諸佛刹。都人民種種各異語。共呼釋迦文佛。名佛字。一一佛刹。凡各十億萬字。釋迦文佛。從本未造學道已來。諸所教授弟子等輩時人。如是。佛放光明。先從足下出。照 一佛界中。極明現十億閻浮利天南。十億大海。十億須彌山。十億遮加惒山。十億弗于逮天東。十億倶耶匿天西。十億欝單曰天北。十億照頭摩羅天。十億忉利天。十億鹽天。十億兜術天。十億泥摩羅提羅鄰優天。十億波羅蜜和耶拔致天。十億梵天。十億梵迦夷天。十億梵弗還天。十億梵迦産天。十億摩訶梵天。十億廅天。十億波梨陀天。十億廅波摩那天。十億阿會亘羞天。十億7波栗羞訶天。十億阿波摩羞天。十億羞訖天。十億權呵天。十億波栗推呵天。十億阿＊波墮訶天。十億惟于潘天。十億阿惟潘天。十億阿陀波天。十億須音武天。十億呵迦膩吒天。十億阿惟先惟先尼如是等。各各照見諸天上人所止處。敢是佛界中。悉皆照明。釋迦文佛。都所典主。十方國一一方。各有一億小國土。皆有一大海一須彌山。上至三十三天。一小國土。如是所部。凡有十億小國土。合爲一佛刹名爲蔡呵祇。佛分身。悉遍至十億小國土。一一小國土。皆 有一佛。凡有十億佛。皆與諸菩薩。共坐十億小國土。諸天人民。皆悉見佛。諸菩薩諸天人民。皆持佛威神。相視如迎。相見
saṅs rgyas bcom ldan ’das rnams kyi saṅs rgyas (4) kyi źiṅ ni | bsam gyis mi khyab bo || saṅs rgyas bcom ldan ’das rnams kyi saṅs rgyas kyi rnam par spyod pa ni | bsam gyis mi khyab bo || saṅs rgyas bcom ldan ’das rnams (5) kyi saṅs rgyas kyi źiṅ gi rgyan ni | bsam gyis mi khyab bo || saṅs rgyas bcom ldan ’das rnams kyi saṅs rgyas kyi chos ñid ni | bsam gyis mi khyab bo || saṅs rgyas bcom (6) ldan ’das rnams kyi saṅs rgyas kyi źiṅ yoṅs su dag pa ni | bsam gyis mi khyab bo || saṅs rgyas bcom ldan ’das rnams kyi saṅs rgyas kyi chos bstan pa ni | bsam gyis (7) mi khyab bo || saṅs rgyas bcom ldan ’das rnams kyi saṅs rgyas kyi ’byuṅ ba ni | bsam gyis mi khyab bo || saṅs rgyas bcom ldan ’das rnams kyi saṅs rgyas kyi źiṅ kun (261a1) tu rgyu ba ni | bsam gyis mi khyab bo || saṅs rgyas bcom ldan ’das rnams kyi bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub ni | bsam gyis mi khyab ste | (2) de ci’i phyir źe na | ’di ltar saṅs rgyas bcom ldan ’das rnams ni | phyogs bcu’i ’jig rten gyi khams dag tu sems can ’dul ba rnams kyi bsam pa thugs su chud ciṅ | (3) nam mkha’i dbyiṅs kyi mthas gtugs pa chos kyi dbyiṅs kyis klas pa dag tu chos ston te | de ci’i phyir źe na | kye rgyal ba’i sras dag | ’jig rten gyi khams mi mjed ’di (4) ñid daṅ | de ma yin pa’i gliṅ bźi pa gźan dag na’aṅ sku gźan daṅ gźan | mtshan gźan daṅ gźan | kha dog daṅ dbyibs gźan daṅ gźan | chu źeṅ gźan daṅ (5) gźan | sku tshe’i tshad gźan daṅ gźan | skye mched brñes pa gźan daṅ gźan | dbaṅ po brñes pa gźan daṅ gźan | ’byuṅ ba’i skye mched gźan daṅ gźan | sku (6) gzugs gźan daṅ gźan du de bźin gśegs pa sems can rnams kyis rab tu śes so ||
It seems impossible to compare this Chinese paragraph with the Tibetan version due to the fact that the Chinese paragraph is much shorter than that of the Tibetan. Nonetheless, the contents of this Chinese paragraph are similar to the following Tibetan sentences. For example, both of them describe the name of Tathāgata, Cakṣur-dvipa, the four directions, and the Saha-world. Furthermore, the beginning of the second chapter of both versions are same in that they start with the conversation between two bodhisatvas, namely the bodhisattva Mañjuśrī and the bodhisattva Bhadraśrī.
經法: dharmaparyāya(Vkn); 佛威神: buddhānubhāva(Vkn); 弗于逮: Pūrva-Videha; 閻浮提: Jambudvīpa; 拘耶尼: Aparagodānīya; 欝單越: Uttarakuru;
