English
English version: No thought of self, no thought of others, no calculation, no planning, serene as entering Nirvana (Nirvana). 'This is the practice of the one hundred and thirty-five things that perfect and complete the light-attaining samadhi-intention precepts.' When the Buddha spoke of this chapter on perfecting and completing the light-attaining samadhi-intention precepts, three hundred thousand wise individuals attained the merit of this samadhi-intention, perfected and complete, and abided in the tenth Bhumi (the tenth Bhumi). Shanming (Shanming) then attained the Anutpattika-dharma-kshanti (anutpattika-dharma-kshanti), and five hundred of his companions, with joyful hearts, all aroused the mind of unsurpassed, unique, and equal enlightenment. Four hundred thousand wise individuals all abided in the irreversible practice. Fifty thousand of the evil multitude all attained the path of non-attachment. Two thousand virtuous men and women who upheld the five precepts all attained the practice of following the path. The devas in the empty sky played music. They exclaimed: 'Wonderful! The people of the world are actually able to hear such important teachings, and those who are in ignorance and darkness are all eliminated today. Just as washing away dirt with clean water, today, hearing the great Dharma, the defilements in the heart are also eliminated. May the Dharma wheel (Dharma wheel) turn constantly, so that all beings may quickly attain wonderful wisdom. May we always encounter the Tian Zun (Tian Zun), and may our births never be apart from the Tian Zun. Quickly attain this perfecting and completing light-attaining samadhi-intention, and we should widely proclaim the grace of the Dharma, illuminating the darkness. Like today's great assembly, establishing countless roots of the path.' Shanming (Shanming) said to the Buddha: 'Today, hearing the samadhi-intention spoken by the Tian Zun (Tian Zun), I purify my mind and contemplate myself, observing that I have no wise mind, and I do not know where it is at all, whether externally or internally.' The Buddha told Shanming (Shanming): 'It is like entering a dark room with a torch, then one does not know where the darkness is. This Dharma of samadhi-intention, if one can fulfill the path practices perfectly and completely, then one does not know where the twelve links of ignorance have disappeared. Shanming (Shanming)! It is not only you who are like this, but also one cannot see the place where birth and death arise and cease in the ten directions, even the follower of the path, the non-attached, the Pratyekabuddha (Pratyekabuddha), and even the Tathagata (Tathagata), have not seen what is thought, seen, or not seen. No thought, all pure thought, stopping pure thought, and also not stopping pure thought, this is empty seeing with nothing seen.' Shanming (Shanming) asked the Tian Zun (Tian Zun): 'Why is it that not stopping pure thought is empty seeing? At that time, where is the mind? What is seen?' -------------------------------------------------------------------------------- 等？”
Chinese
佛言：“善明！于是时，心不在内、不处外，不于道、不于俗，不于有、不于无，不于起、不于灭、不于动摇处也。是心无根际、无音响，本末了索，当如是见。是见为见、为空、为灭，为都无所有定意之法。以此为见，明士当作是计念，除念就净。作是计念者，为应成具光明定意之教法也。是法无所有法故，强为其名。明士闻是，莫怪莫疑，谛而思惟其法，不退不懈，斯为已得定意威神之护力也。 “善明！其欲学此者，当行四事，稍入无见处。” 曰：“何谓四也？” “一、不有身，二、不有居，三、不有世，四、不有物。以能如此者，则得入四要。” “曰：何谓四要？” 曰：“一为佛要、二为法要、三为空要、四为灭要。此谓四要也。”佛时叹曰： “无彼无我想， 亦不无黠计； 十二因不着， 是应成具足。 是定法本无， 非有住立处； 哀世现其名， 空行亦合仪。 人心并意识， 此三为起法； 行是成具足， 无起无所灭。 空为成具地， 生死苦断离； 一切无余迹， 是合定意行。 世人转相猗， 邪见著名法； 贪有利常想， 缠缚无数世。 积行常缀碍， 忧恼着意戚； 四变如随 现代汉语译本 善明问道：‘什么是（那样的状态）？’ 佛说：‘善明！在那个时候，心既不在内，也不在外，不执着于道，也不执着于俗，不执着于有，也不执着于无，不执着于生起，也不执着于灭去，也不执着于动摇之处。这样的心没有根源，没有声响，本末都已断绝，应当这样去看待。这样的见解是真正的见解，是空性的，是寂灭的，是完全没有任何执着的禅定之法。以这样的见解为基础，智者应当这样思考，去除杂念，达到清净。这样思考的人，才能相应成就具足光明的禅定之教法。因为这种法是无所有之法，所以勉强给它一个名称。智者听到这些，不要感到奇怪，不要怀疑，仔细地思考其中的道理，不退缩，不懈怠，这样就能够得到禅定威神之力的护佑。 ‘善明！想要学习这种禅定的人，应当实行四件事，逐渐进入无所见的境界。’ 善明问道：‘什么是四件事呢？’ 佛说：‘一、不执着于自身，二、不执着于住所，三、不执着于世俗，四、不执着于财物。能够做到这些，就能进入四种要义。’ 善明问道：‘什么是四种要义呢？’ 佛说：‘一为佛之要义，二为法之要义，三为空之要义，四为灭之要义。这就是四种要义。’佛陀当时赞叹说： ‘没有彼岸，没有我相，也没有不运用智慧的算计；不执着于十二因缘，这样才能相应成就具足。这种禅定之法本来就是空无的，没有可以安住的地方；为了怜悯世人，才显现它的名称，空性的行为也符合仪轨。人心和意识，这三者是生起诸法的根源；修行这些就能成就具足，没有生起，也没有灭去。空性是成就具足之地，能够断绝生死之苦；一切都无剩余痕迹，这才是符合禅定之行的。世人互相依赖，以邪见来命名各种法；贪图利益，常怀有常恒的妄想，被缠缚在无数世之中。积累行为常常带来障碍，忧愁烦恼，执着于意念而感到悲戚；四大的变化就像跟随……’
English
English version ‘What is it?’ asked Shanming. The Buddha said: ‘Good Shanming! At that time, the mind is neither within nor without, not attached to the Dao (the Way), nor to the mundane, not attached to existence, nor to non-existence, not attached to arising, nor to ceasing, nor to the place of agitation. This mind has no root, no sound, its beginning and end are completely severed; one should see it in this way. This view is the true view, it is emptiness, it is extinction, it is the Dharma (law) of Samadhi (concentration) that is completely without attachment. Based on this view, the wise should contemplate in this way, removing distractions and attaining purity. One who contemplates in this way will be able to correspond with and accomplish the teaching of Samadhi that is complete with light. Because this Dharma is the Dharma of non-existence, a name is given to it provisionally. When the wise hear this, they should not be surprised or doubtful, but carefully contemplate its meaning, without retreating or becoming lax; in this way, they will have already obtained the protective power of the majestic spirit of Samadhi. ‘Good Shanming! Those who wish to learn this Samadhi should practice four things, gradually entering the realm of non-seeing.’ ‘What are the four things?’ asked Shanming. The Buddha said: ‘First, not being attached to the body; second, not being attached to dwelling; third, not being attached to the world; fourth, not being attached to possessions. Those who can do these things will be able to enter the four essentials.’ ‘What are the four essentials?’ asked Shanming. The Buddha said: ‘First is the Buddha essential, second is the Dharma essential, third is the emptiness essential, and fourth is the extinction essential. These are the four essentials.’ The Buddha then praised, saying: ‘Without that shore, without the thought of self, nor without skillful calculation; not attached to the twelve Nidanas (links of dependent origination), thus one should accomplish completeness. This Dharma of Samadhi is originally empty, there is no place to abide; out of compassion for the world, its name is revealed, empty practice is also in accordance with the proper conduct. The human mind and consciousness, these three are the arising of all Dharmas; practicing these one accomplishes completeness, without arising, without ceasing. Emptiness is the ground of accomplishment, severing the suffering of birth and death; all without remaining traces, this is in accordance with the practice of Samadhi. Worldly people rely on each other, using wrong views to name Dharmas; greedy for profit, constantly having thoughts of permanence, bound in countless lifetimes. Accumulating actions constantly brings obstacles, worry and vexation, attached to thoughts and feeling sorrowful; the four elements change as they follow...’ -------------------------------------------------------------------------------- 影， 往来无休息。 行定无所猗， 正观不著名； 贪尽想得灭， 解缚清净安。 净行不挂惑， 惑恼意了无； 生老病已绝， 无复往来忧。 慧眼明已大， 智本无边底； 黠使度无极， 行定乃致此。 世火星月明， 日曜昆仑光； 释梵殿所照， 是定明过上。”
Chinese
佛告善明：“乃往昔无数劫时，有佛名尊伏欲王。时佛住世寿十万岁，不在是南天竺止，自于今北方净耀天归佛所住处是也，彼国去是三亿万佛土乃得之。尊伏欲王佛时，人寿二万岁，常可自从弟子六十万人，明士众不可计。国民炽盛，丰饶宁静，率皆贤行，戒德相嵯，欲贪三垢薄而𣩠。时佛大会十方明士，普受持说是成具光明定意，便而成具佛事，在于四署之一数。 “是时，有长者子名敏见，年五百岁，时国人以为少年。敏见闻佛大会，则启二亲，乞行诣佛，观其所作。父母听行，即往见佛，稽首于地，礼竟正住，喜心兴盛，便脱身珍琦杂宝璎珞，散于佛上；以佛神威，应时所散，化成花盖，到覆大众，人人各别。佛令就坐，为说是成具光明定意法，心又增欣，则时愿言：‘令我所生常遇是成具光明定意，疾能履行，无亏减于戒德。’是时少年以一切宝施与，发一言之至愿，以是故，所生 现代汉语译本 影，往来没有停歇。 行走安定没有依靠，正确的观察不执著名相； 贪欲穷尽，妄想得以灭除，解脱束缚，清净安宁。 清净的修行不被迷惑牵挂，迷惑烦恼的意念完全没有； 生老病死已经断绝，不再有往来轮回的忧虑。 智慧之眼光明广大，智慧的根本没有边际； 善巧地运用智慧度过无边无际的苦海，修行安定才能达到这种境界。 世间的火光、星光、月光，太阳的光芒、昆仑山的光辉； 以及释天、梵天宫殿的光亮，都比不上这种禅定的光明。" 佛告诉善明：‘在过去无数劫之前，有一尊佛名叫尊伏欲王（受到尊敬，降伏欲望的国王）。当时佛住世的寿命有十万岁，不住在南天竺（南印度），而是在现在的北方净耀天（清净光耀的天界），那里是佛所居住的地方，那个国度距离这里有三亿万佛土才能到达。尊伏欲王佛住世的时候，人们的寿命有二万岁，常常跟随佛的弟子有六十万人，聪明的贤士多得数不清。国家兴盛，丰饶宁静，人们都崇尚贤德，戒律道德互相尊重，欲望贪念等三种烦恼轻微而稀少。当时佛举行大法会，召集十方贤士，普遍传授《成具光明定意》（成就具足光明的禅定），因此成就具足的佛事，在四种修行方式中名列前茅。 ‘当时，有一位长者的儿子名叫敏见（聪慧的见解），年龄五百岁，当时国人都认为他还是少年。敏见听说佛举行大法会，就请求父母允许他前往拜见佛，观看佛的教化。父母同意了他的请求，他就前往拜见佛，头面接足地顶礼，礼拜完毕后恭敬站立，心中充满喜悦，便脱下身上珍贵的珠宝璎珞，散在佛的身上；凭借佛的神力，当时所散的珠宝，化成花盖，覆盖大众，每个人都各自分得一份。佛让敏见就座，为他宣说《成具光明定意》的法门，敏见心中更加欢喜，于是发愿说：‘愿我生生世世都能遇到《成具光明定意》，迅速能够修行，不亏损戒律道德。’当时这位少年用一切宝物布施，发下至诚的誓愿，因此，他所生之处’
English
English version Shadows, coming and going without rest. Walking steadily without reliance, observing rightly without clinging to names; Greed exhausted, thoughts extinguished, liberated, pure, peaceful, and secure. Pure conduct unburdened by delusion, afflictions of the mind completely absent; Birth, old age, and sickness are ended, no more worries of coming and going. The eye of wisdom is bright and vast, the root of wisdom is boundless; Skillfully crossing the boundless, reaching this state through steadfast practice. The light of fire, stars, and moon in the world, the sun's radiance, the brilliance of Mount Kunlun; And the illumination of the palaces of Śakra (释) and Brahmā (梵), are surpassed by the light of this samādhi (定)." The Buddha told Shanming (善明): 'In the past, countless kalpas (劫) ago, there was a Buddha named Zunfuyu Wang (尊伏欲王) [The King Who Subdues Desires]. At that time, the Buddha lived for ten thousand years, not in South India (南天竺), but in the Pure Radiant Heaven (净耀天) in the north, which is where the Buddha resided. That country is three hundred million Buddha-lands away from here. When Zunfuyu Wang Buddha was alive, people lived for twenty thousand years, and there were always six hundred thousand disciples following the Buddha, with countless wise scholars. The country was prosperous, abundant, peaceful, and quiet. People all admired virtue, and their precepts and morality were mutually respected. The three poisons of desire and greed were light and rare. At that time, the Buddha held a great assembly, gathering wise scholars from all directions, universally teaching the Samādhi of Accomplishing Complete Light (成具光明定意), thereby accomplishing complete Buddha-deeds, ranking among the foremost of the four practices. 'At that time, there was a son of a wealthy man named Minjian (敏见) [Quick Perception], who was five hundred years old, but people in the country considered him a young man. When Minjian heard about the Buddha's great assembly, he asked his parents for permission to go and see the Buddha and observe his teachings. His parents agreed, and he went to see the Buddha, prostrated himself on the ground, and stood respectfully after bowing, his heart filled with joy. He then took off his precious jewelry and necklaces and scattered them on the Buddha. Through the Buddha's divine power, the scattered jewels transformed into a flower canopy, covering the assembly, with each person receiving a share. The Buddha asked Minjian to sit down and explained the Dharma (法) of the Samādhi of Accomplishing Complete Light to him. Minjian's heart was even more delighted, and he made a vow, saying: 'May I be able to encounter the Samādhi of Accomplishing Complete Light in every life, quickly practice it, and not diminish my precepts and morality.' At that time, this young man gave all his treasures as offerings and made a sincere vow. Therefore, wherever he is born' --------------------------------------------------------------------------------