English
It is like that. Then there is interrupted union, constant union, and uninterrupted union. After that, one becomes its very nature. Then, because one does not abandon diligence, one should not be without enthusiasm. In order to show that, (Manjushri, do you enter into inconceivable samadhi?) he asked. Entering into samadhi is for the arrogant, but it is not samadhi, that is the meaning of the question. The Blessed One, that is not, shows that meaning with this sentence. In order to make that clearer, (I do not enter into inconceivable samadhi) he said, this is the proposition. The reason here is, why is that? Here it is said (I) etc., in the way it is said, it abandons the very nature of being separated from the mind and thinking of oneself as the mind. Blessed One, if I were able to think, then I would enter into inconceivable samadhi, thus also abandoning my thinking, because all dharmas are completely unborn. The one who enters into samadhi or the dharma to be entered into, what is there to think about? There is nothing. When there is nothing to think about like that, then who will enter into this samadhi? In order to conclude that both samadhi and dharma are incompatible. Blessed One, the so-called inconceivable samadhi, is it conceivable or inconceivable? That meaning has already been explained. Therefore, how does one enter into inconceivable samadhi? When this question arises, therefore, this sentence means, if that is the case. How this sentence is abandonment, because the nature is inconceivable nature, how does one enter into inconceivable samadhi, which is one's own essence inseparable from me? Is it only you who are so inconceivable? Are all sentient beings also inconceivable? Why are they not like you? Therefore, even if that is the case, Blessed One, my first karma
Chinese
在“于彼时”等语中说到，在获得禅定之前，最初修习我的时候，在听闻和思考的时候，会执著于入定者、入定之境，以及入定之所，并且会产生“我正在入于不可思议的禅定”这样的分别念。获得禅定之后，就不会再有“我正在入于不可思议的禅定”这样的想法产生。即使最初产生了这样的分别念，通过修习的纯熟，也会变得像我一样不存在。因此，教导我们要努力修习。为了用比喻来阐明。 世尊，例如“弓箭的老师”等语中说到，所谓弓箭的老师，意思是用弓射箭的老师，这个意思很明显。“头发上”指的是毛发的细微之处。世尊，同样地，“我以前”等语是用比喻来与意义相结合。所谓“我以前认为自己正在入于不可思议的禅定”，这是指与不相符的方面相关联时，因为不是禅定所以应该舍弃。所谓“当我进入那个禅定之后”，这是指随顺而行，这个禅定多次安住，安住的那个时候，那个时候，我不会再想“为了菩提的缘故，我要用这个禅定来安住”。如果你们问用什么理由会这样呢？因此说：“无论何时，这个禅定安住，在那个时候，为了这个禅定不可施设的缘故”。所谓“那个时候”，是指多次的次第。所谓“这个禅定不可施设”，是指远离“这是什么”的分别念，是不可指示、不可见到的状态。为了阐述这个禅定极其寂静的体性，
English
It is said in the words "at that time," etc., that before attaining samadhi, when first applying oneself to meditating on the self, at the time of listening and contemplating, one clings to the one who enters samadhi, the object of samadhi, and the place of entering samadhi, and such thoughts as "I am entering inconceivable samadhi" arise very strongly. After attaining samadhi, such thoughts as "I am entering inconceivable samadhi" do not arise or occur. Even if such thoughts arise at first, through familiarity with meditation, they will become as if I do not exist. Therefore, it is taught to strive in meditation. To clarify with an example. Bhagavan, for example, it is said in the words "the archery master," etc., that the archery master means the master who shoots arrows with a bow, which is clear in meaning. "On the hair" refers to the tip of the hair. Bhagavan, similarly, the words "I formerly" etc., are used to connect the example with the meaning. The statement "I formerly thought I was entering inconceivable samadhi" refers to the fact that when associated with an incompatible aspect, it should be abandoned because it is not samadhi. The phrase "when I entered that samadhi" indicates following along, and when this samadhi is dwelt in many times, at that time, one does not think, "For the sake of enlightenment, I will abide in this samadhi." If you ask by what reason this occurs, it is because, "Whenever this samadhi abides, at that time, it is because this samadhi is not subject to designation." The phrase "at that time" indicates multiple sequences. The statement "this samadhi is not subject to designation" means that it is free from the thought of "what is this?", and is in a state of being un-demonstrable, invisible. In order to explain the nature of this samadhi as being extremely peaceful,
Chinese
之故。薄伽梵妙吉祥童子者，以不可思议之等持而住之时，于此不信耶？如是等请问。宣说之时提问，于此等持如是妙吉祥不信，秘密诸如此类不明显开示。因此对薄伽梵作祈请，如是示现。于不信之理，以不可思议之等持，彼之自性而转成安住之时，如是说，于提问而唯作甚深之宣说。薄伽梵，较此不可思议之等持，更有寂静之等持否？以此显示此等持之体性即是寂静。为使彼义明显之故。圣妙吉祥亦对具寿舍利子如是说，从不可思议之等持起，至汝如何知此不可思议之等持是寂静之间，如是说。如何知耶？是为遮遣。密意是这样，入定之时则不知，因寂静不可思议自性坏失之故。未入定亦非，因分别念无有对境之故，且无彼而执著是错乱之故。寂静是内外寂静安住无有变异，彼是不可思议之等持。具寿舍利子，若不可思议之等持此有且缘，则较此不可思议之等持，更有寂静之等持，如是说，因提问不应理故，于此亦极不可思议自性作连结。若，是如若是之义，若不可思议之等持此有且不缘，则彼时较此不可思议之等持，更有寂静之，如是等此说合理，若于等持彼无且不缘，则提问之义彼如何能合理？舍利子说：妙吉祥，不可思
English
Therefore. The Bhagavan Manjushri Kumara, abiding in this inconceivable samadhi, should one not trust this? Such and so on were asked. When explaining, it was asked, "In this samadhi, like this, Manjushri is not to be trusted, secrets are not clearly shown like this." Therefore, it is shown that one makes requests to the Bhagavan. As a reason for distrust, it was said, "When abiding, having transformed into its nature by this inconceivable samadhi," and in response to the question, only very profound teachings are given. Bhagavan, is there another samadhi more peaceful than this inconceivable samadhi? This shows that the nature of this samadhi is indeed peace. In order to clarify that meaning, the noble Manjushri also said to the venerable Sharadvatiputra, starting from the inconceivable samadhi, up to "How do you know that this inconceivable samadhi is peaceful?" How does one know? This is a refutation. The intention is like this: one does not know during meditative absorption, because the nature of peaceful inconceivability is lost. It is also not when not in meditative absorption, because conceptual thought has no object, and also because grasping without it is delusion. Peace is the inner and outer peace, abiding without change, that is the inconceivable samadhi. Venerable Sharadvatiputra, if this inconceivable samadhi exists and is an object, then there would be another samadhi more peaceful than this inconceivable samadhi, as it is said, because the question is unreasonable, here too, the extremely inconceivable nature is connected. "If" means "as if," if this inconceivable samadhi exists and is not an object, then at that time, "more peaceful than this inconceivable samadhi," such and so on, this saying is reasonable, but if that samadhi is absent and not an object, then how can the meaning of the question be reasonable? Sharadvatiputra said: Manjushri, inconceivable
Chinese
“无定，并且这样不缘吗？”这是舍利子也用话语的边角来询问这个的无缘性。 “这样”的意思是“因为什么”，因为什么不缘，所以没有，因为有和没有的说法是缘在先的，而不是没有和有的说法在先的缘。其他 是因为没有的缘故，也解释为不缘。这里怎样那是没有的自性呢？因此，尊者舍利子说“这样那是不可思议的定”等等。如果是不可思议的，那怎么会有呢？因为是不可思议的自性，所以这是没有，是不缘的。如果显示了缘都是无实体的，为了显示无自性都是自性。虽然如此，尊者舍利子说“没有谁没有得到不可思议的定”，无论是凡夫，还是其他什么，没有谁没有得到这个不可思议的定。不只是佛和菩萨，一切众生也都得到了不可思议的定。那是怎么样的呢？一切众生也都是以无自性作为唯一的自性，这是总结语。理由是什么呢？“这样一切思都是不可思议的”等等，因为孩童所完全分别的所思是不可思议的，是脱离所思之物的，是没有实体的。那是什么样的呢？因此，说“凡是不可思议的，那就是不可思议的定”，这个远离所思就是不可思议的定的自性。因此，因为没有所思之物，所以，因此一切众生都得到了这个不可思议的定，这是最后的总结。这样，凡夫和圣者们所思的都是有实
English
"Is it without samadhi and thus without object?" This is Shariputra also asking indirectly about the absence of object in this. "Thus" means "because of what," because of what it is without object, therefore it is non-existent, because the terms of existence and non-existence are preceded by object, but not the object preceded by the terms of non-existence and existence. Others explain that it is without object because it is non-existent. Here, how is that its very nature is non-existent? Therefore, the venerable son of Sharadvati said, "Thus, that is inconceivable samadhi," and so on. If it is inconceivable, how can it exist? Because it is the very nature of being inconceivable, therefore this is non-existent, it is without object. If objects are shown to be without substance, it is in order to show that the absence of characteristics is characteristic. Although that is so, the venerable son of Sharadvati said, "There is no one who has not attained inconceivable samadhi," whether it is an ordinary person or anyone else, there is no one who has not attained this inconceivable samadhi. Not only Buddhas and Bodhisattvas, but all sentient beings have also attained inconceivable samadhi. How is that? All sentient beings also have the same characteristic of being without characteristics, that is the concluding statement. What is the reason? "Thus, all thoughts are inconceivable," and so on, because the object of thought that is completely discriminated by children is inconceivable, it is separated from the object of thought, it is without substance. What is that like? Therefore, it is said, "Whatever is inconceivable, that is inconceivable samadhi," this separation from the object of thought is the characteristic of inconceivable samadhi. Therefore, because there is no object of thought, therefore, all sentient beings have attained this inconceivable samadhi, this is the final conclusion. Thus, what is thought by ordinary people and noble ones is substantial.