Then, seeing all, the World-Honoured One said to Kaundinya: "Is Ananda present?"
Kaundinya said: "O World-Honoured One! Ananda is away from the sal forest, 12 yojanas from this congregation, and is surrounded by 64,000 billion Maras. All these Maras are transforming themselves into the Tathagata. They say that all things arise from causal relations, or that all things do not arise from causal relations; or they say that all causal relations are eternal or that all that arises from causal relations is non-eternal. Or they say that the five skandhas are real, or that they are false. So also with the 18 realms and the 12 spheres. Or they say that there are the 12 links of interdependence or that there are rightly the four causal relations, or that all things are like phantoms or visions, or like mirages in the hot season; or they say that Dharma comes to one through hearing, or that one gains it through thinking; or they speak about the usmagata, murdhana, laukikagradharma, the stages of learning and learninglessness, or about the Bodhisattva's ten stages, from the first up to the tenth; or they speak about the All-Void, formlessness and non-action; or they speak about sutra, geya, vyakarana, gatha, udana, nidana, avadana, itivrttaka, jataka, vaipulya, adbhutadharma, and upadesa; or there are those who speak about the four remembrances, four right efforts, four at-willnesses, five roots, five powers, seven Bodhi elements, Noble Eightfold Path; or they may speak about the internal Void, the external Void, the internal-external Void, the Void of the created, the Void of the non-created, the Void of beginninglessness, the Void of nature, the Void of segregation, the Void of dispersion, the Void of the characteristics of self, the Void of formlessness, the Void of the skandhas, the Void of the  spheres, the Void of the  realms, the Void of good, the Void of non-good, the Void of indefinables, the Void of Bodhi, the Void of the Path, the Void of Nirvana, the Void of action, the Void of what one has gained, the Void of Ultimate Truth, Void-Void, and Great Void. Or they may display miracles and transformations. Their body emits water and fire; or water comes out from the upper body and fire from down below; or from down below water comes out and from the upper body fire. Or the left armpit is down and the right armpit gives out water; or the right armpit is down and the left armpit gives out water. On [from] one armpit thunder rolls and shakes, and on [from] the other armpit rain falls. Or there may be one who shows the worlds of all Buddhas; or the scene of the Bodhisattva as he first appears in the world and takes seven steps, lives in the depths of the palace, wherein he pursues a life of the five desires, or the scene in which he leaves the palace and performs austerities, or in which he advances towards the Bodhi Tree, sitting thereunder in samadhi, or the scene in which he defeats the army of Maras, or the scene in which he delivers the [first] sermon, or the scene in which he performs great miracles, or where he enters Nirvana.
"O World-Honoured One! Ananda, on seeing this, thinks to himself: "I have not seen such miracles. Who is working all of these? Or are these all of Sakyamuni Buddha?" He wishes to stand up, speak out, but the action will not follow his will. This is due to the fact that Ananda has been caught in Mara's traps. He also thinks: "All that these Buddhas say is not the same. Whose words should I now give ear to?" O World-Honoured One! Ananda is now suffering greatly. Although he thinks of the Tathagata, none comes to save him. That is why he is not here amongst the congregated."
Then, the Bodhisattva-mahasattva Manjusri said to the Buddha: "O World-Honoured One! Among this great mass of people congregated here, there are many Bodhisattvas who have aspired to unsurpassed Enlightenment in one life or who have aspired to Bodhichitta over the course of innumerable lives. They truly make offerings to innumerable Buddhas. Their mind is firm-set and they practise danaparamita up to prajnaparamita. They have long come to innumerable Buddhas, practised pure actions, and are unretrogressive in their Bodhichitta. They have attained the unretrogressive state of cognition and have arrived at the avinivartaniya and are perfect in right cognition and are in the Suramgama Samadhi. Such people listen to the Mahayana sutras and do not doubt [them]. They understand well and speak about the oneness of the Three Treasures and that their nature and characteristics are Eternal and Unchanging. They hear of miraculous things, but their minds do not become surprised and do not shake. They hear about many kinds of Voidness and their minds are [not] in fear. They clearly grasp all kinds of Dharma-Nature. They uphold well all the 12 types of sutra and they understand their meaning extensively. Also, they uphold the 12 types of sutra of all the innumerable Buddhas. How could one be apprehensive as to their not being able to uphold the Great Nirvana Sutra? Why is it that you ask Kaundinya where Ananda is?"