English
Should be practiced. Manjushri, how does a Bodhisattva realize that touch is samadhi? Touch arising from consciousness is not inherently existent. Softness and roughness arise from conditions. Touch has no abiding place; it abides near selflessness. By the name "union of all phenomena," it is therefore taught as samadhi. Manjushri, thus should touch be realized as samadhi. Manjushri, how does a Bodhisattva realize the mind realm as samadhi? All sentient beings in the three thousand worlds, they abide in one place, transforming into another. Although the mind realm can discern, its substance cannot be found. Accumulations and aggregates do not abide in consciousness. Although various colors are shown, they do not abide outside or inside. There is no abiding place, nor anything to abide in. Like a mirage, there is no substance. Knowing it to be nonexistent, like a reflection of the moon in water, it is therefore taught as samadhi. Manjushri, thus should the mind realm be realized as samadhi. Manjushri, how does a Bodhisattva realize the form of a woman as samadhi? The four great elements, there is no woman in them. But children, with their ignorant minds, engage in the accumulation of desire. The illusory woman, though without characteristics, appears as the form of a woman. Those obscured by darkness, generate attachment to her. Just as one generates a mind of desire for an illusory woman, but there is no woman in her. With a perverse mind, for countless millions of kalpas, they cause those of small wisdom to wander in samsara. Then, if one knows there is no substance, all women are without inherent nature. The term samadhi is shown by the form of a woman. Manjushri, thus should the form of a woman be realized as samadhi. Manjushri, how does a Bodhisattva realize the form of a man as samadhi? This woman is born as a man; as it is spoken of as a man, at that time, in his mind, false desire arises. The mind is formless and cannot be grasped. There is no showing of a woman as a man. All
Chinese
由于分别念的虚构，会产生男性的概念。认为“这是女人，我是英雄”的那些概念，我已说过它们如同海市蜃楼，其中并不存在男性。男性本身就是虚假的，因此它从无中生有。所说的寂静禅定，是通过英雄的形象来充分展示的。文殊，因此应当将男性的形象理解为禅定。文殊，菩萨应当如何将孩童的形象理解为禅定呢？如果树木没有幼芽，又怎么会开花呢？如果没有花朵，也无法获得果实。同样，如果不存在女性，也不会显现孩童。那些被分别念所支配的人们，才将之称为孩童。如果知道女性没有出生，那么孩童也不会产生。因为了悟一切事物皆不存在，因此孩童是禅定的展示。文殊，因此应当将孩童的形象理解为禅定。文殊，菩萨应当如何将少女的形象理解为禅定呢？如同砍断棕榈树的树头，它将永远不会再生长。智者知晓之后，不会期望从中获得果实。同样，智者也完全知晓女性没有出生，因此不会妄加分别，认为“坚固的少女已经出生”。对于已经干枯的种子，完全知晓它不会再生长。所说的寂静禅定，是通过少女的形象来充分展示的。文殊，因此应当将少女的形象理解为禅定。文殊，菩萨应当如何将天人的形象理解为禅定呢？由善念产生的分别念，如同善业的果报。以极度喜悦的心情，美丽的诸天显现出来。那令人愉悦的无量宫殿，并非他人所造。曼陀罗花，也并非他人所生。一切皆由幻化的业力所生，所生之物也难以思议。看起来美好的毗琉璃，以及由邪见所成就的事物也都是虚假的。由于一切皆由非真实所生，因此知晓诸天皆是虚假的。
English
Due to the imputation of conceptual thought, the notion of a male arises. Those notions that conceive, "This is a woman, I am a hero," I have said are like a mirage, in which there is no male. The male itself is false, therefore it arises from nothing. The stated peaceful meditation is fully shown through the form of a hero. Manjushri, therefore, the form of a male should be understood as meditation. Manjushri, how should a Bodhisattva understand the form of a child as meditation? If a tree has no sprout, how can it blossom? If there are no flowers, one cannot obtain fruit either. Similarly, if there is no woman, a child will not appear. Those who are dominated by conceptual thoughts call it a child. If one knows that a woman has no birth, then a child will not arise either. Because one realizes that all things do not exist, therefore a child is the display of meditation. Manjushri, therefore, the form of a child should be understood as meditation. Manjushri, how should a Bodhisattva understand the form of a maiden as meditation? Just as cutting off the head of a palm tree, it will never grow again. Knowing this, the wise do not expect to obtain fruit from it. Similarly, the wise also fully know that a woman has no birth, therefore they do not make false distinctions, thinking, "A firm maiden has been born." For a seed that has become dry, one fully knows that it will not grow again. The stated peaceful meditation is fully shown through the form of a maiden. Manjushri, therefore, the form of a maiden should be understood as meditation. Manjushri, how should a Bodhisattva understand the form of a god as meditation? Conceptual thoughts arising from virtue are like the result of virtuous deeds. With an extremely joyful mind, beautiful gods manifest. Those delightful immeasurable palaces are not made by others. The Mandarava flowers are also not created by others. Everything arises from the karma of illusion, and the things that arise are also inconceivable. The beryl that appears beautiful, and the things accomplished by wrong views are also false. Since everything is born from the unreal, therefore, knowing that the gods are all false.
Chinese
寂静禅定之宣说，乃以天神之形象示现。 文殊，如是则应了知天神之形象即是禅定。 文殊，若菩萨如何了知龙之形象即是禅定？ 于造作难忍之后，示现非有之云彩形象， 降下雨水之流，虽不住于彼等之中， 然于此赡部洲，充满海洋与江河及毒物。 于先前之边际或于后来之边际，水之生起皆非有。 如是相似之一切有情，于所学之种种造作， 虽示现种种之业，然彼业之生起皆非有。 智者以幻术迷惑孩童，以知此幻术未生之故， 以非真实而显现真实之故，龙乃示现为禅定。 文殊，如是则应了知龙之形象即是禅定。 文殊，若菩萨如何了知夜叉之形象即是禅定？ 由心之转变，恐怖之形象乃显现成就， 身体之量度虽大，然由一念而遍生。 心上无有恐怖，然由聚合而生恐怖， 由非有之业等，观看不悦意之无量相。 以知不悦意之无量相，极为虚空之故， 寂静禅定之宣说，乃以夜叉之形象示现。 文殊，如是则应了知夜叉之形象即是禅定。 文殊，若菩萨如何了知乾闼婆之形象即是禅定？ 彼法虽极度行灭，然以宣说行之音声之故， 以行者知行之非有之故，乾闼婆示现禅定。 文殊，如是则应了知乾闼婆之形象即是禅定。 文殊，若菩萨如何了知非天之形象即是禅定？ 以阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字印封之非天，由无生而真实生起， 以无灭之生起皆非有之故，示现非天之禅定。 文殊，如是则应了知非天之形象即是禅定。 文殊，若菩萨如何了知
English
The declaration of peaceful Samadhi is shown by the form of a god. Manjushri, thus, one should realize that the form of a god is Samadhi. Manjushri, how should a Bodhisattva realize the form of a Naga as Samadhi? After creating the unbearable, the form of non-existent clouds is shown, The stream of rain is poured down, although not dwelling within them, Yet in this Jambudvipa, the ocean, rivers, and poisons are completely filled. At the beginning or the end, the arising of water is non-existent. Like that, all sentient beings, in the various learned creations, Although showing various actions, the arising of those actions is non-existent. Since the wise know that this illusion that confuses children has not arisen, Because the unreal appears as real, the Naga is shown as Samadhi. Manjushri, thus, one should realize that the form of a Naga is Samadhi. Manjushri, how should a Bodhisattva realize the form of a Yaksha as Samadhi? From the transformation of the mind, the terrifying form is manifestly accomplished, Even though the measure of the body is large, it is entirely produced by one mind. There is no fear in the mind, but fear arises from the assembly, From non-existent actions, look at the immeasurable aspects of ugliness. Since the immeasurable aspects of ugliness are known to be utterly empty, The declaration of peaceful Samadhi is shown by the form of a Yaksha. Manjushri, thus, one should realize that the form of a Yaksha is Samadhi. Manjushri, how should a Bodhisattva realize the form of a Gandharva as Samadhi? Although that Dharma is extremely extinguished, because it is spoken in the sound of going, Because the goer knows the non-existence of going, the Gandharva shows Samadhi. Manjushri, thus, one should realize that the form of a Gandharva is Samadhi. Manjushri, how should a Bodhisattva realize the form of an Asura as Samadhi? The Asura is sealed with the syllable A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A), truly arising from the unborn, Since the unceasing arising is non-existent, the Samadhi of the Asura is shown. Manjushri, thus, one should realize that the form of an Asura is Samadhi. Manjushri, how should a Bodhisattva realize
Chinese
如果菩萨摩诃萨要了悟虚空藏之形为三摩地，当如何了悟？ 于无执著而执著， 以言语而立名， 名与形皆非有， 虚空藏示现三摩地。 文殊，如是则能了悟虚空藏之形为三摩地。 文殊，若菩萨摩诃萨要了悟人非人之形为三摩地，当如何了悟？ 以非作而作之业， 遍生人非人之自性， 知此等无生故， 人非人示现三摩地。 文殊，如是则能了悟人非人之形为三摩地。 文殊，若菩萨摩诃萨要了悟大腹之形为三摩地，当如何了悟？ 以何名而于此等法， 于世间中安立种种， 彼法于此非有， 然由无而遍计一切。 若能遍知遍计， 则自性上无有遍计。 所谓寂静三摩地， 乃大腹之形所显。 文殊，如是则能了悟大腹之形为三摩地。 文殊，若菩萨摩诃萨要了悟有情地狱之形为三摩地，当如何了悟？ 离尘且积聚无尘， 于彼无有任何作者， 然由自之分别而遍生， 彼分别亦非有。 地狱无垢且离垢， 清净与极净，光明， 无相且无特征， 我知乃菩提心要。 无相且无生， 知如虚空故， 所谓寂静三摩地， 乃有情地狱之形所显。 文殊，如是则能了悟有情地狱之形为三摩地。 文殊，若菩萨摩诃萨要了悟畜生生处之形为三摩地，当如何了悟？ 譬如云之形， 生起种种颜色， 然彼无有颜色， 却令不智者迷惑。 如是心亦无有故， 虽与云之形相似， 然于畜生生处中， 亦示现种种身形。业如幻
English
If a Bodhisattva-Mahasattva wants to realize the form of Akashagarbha as Samadhi, how should they realize it? By grasping onto what is without grasping, By naming it with words, Since name and form are both non-existent, Akashagarbha reveals Samadhi. Manjushri, in this way, one can realize the form of Akashagarbha as Samadhi. Manjushri, if a Bodhisattva-Mahasattva wants to realize the form of a Kinnara as Samadhi, how should they realize it? Through actions that are done as if not done, Everywhere arises the nature of Kinnaras, Knowing that these are without birth, The Kinnara reveals Samadhi. Manjushri, in this way, one can realize the form of a Kinnara as Samadhi. Manjushri, if a Bodhisattva-Mahasattva wants to realize the form of a large-bellied one as Samadhi, how should they realize it? By what name are these dharmas, Established in various ways in the world? That dharma is not present here, But from non-existence, all are completely conceived. If one knows all that is completely conceived, Then there is no complete conception by nature. The Samadhi of peace is spoken of, Shown by the form of the large-bellied one. Manjushri, in this way, one can realize the form of the large-bellied one as Samadhi. Manjushri, if a Bodhisattva-Mahasattva wants to realize the form of sentient beings in hell as Samadhi, how should they realize it? Free from dust and accumulating without dust, In that, there is no agent at all, But by one's own conception, all arise, That conception is also non-existent. Hell is stainless and free from defilement, Purity and utmost purity, light and clarity, Without characteristics and without signs, I know it as the essence of Bodhi. Without characteristics and without arising, Knowing it to be like space, Therefore, the Samadhi of peace is spoken of, Shown by the form of sentient beings in hell. Manjushri, in this way, one can realize the form of sentient beings in hell as Samadhi. Manjushri, if a Bodhisattva-Mahasattva wants to realize the form of the birth place of animals as Samadhi, how should they realize it? For example, like the form of clouds, Various colors arise, But there are no colors in it, Yet it confuses the unwise. Likewise, since the mind is also non-existent, Although similar to the form of clouds, In the birth places of animals, Various forms of bodies are also shown. Actions are like illusion.