Chinese
大正藏第 15 册 No. 0636 无极宝三昧经 No. 636 [No. 637] 无极宝三昧经卷上 西晋月氏三藏竺法护译 闻如是： 一时佛在罗阅祇竹园中，与千二百五十比丘俱，菩萨九十亿人，皆如文殊师利等。 是时竹园四面周匝，地自然生文陀般华，种种妙色非世所有，华华各有百万之叶，华上各各有佛坐之，佛上各有交露宝盖，盖间各有伎乐之声；一佛之前各有菩萨，皆如文殊而坐问事。竹园之地如三弥佛刹，皆悉平等；大千刹土日月之光，皆悉蔽没无复明耀。百日之中但见诸佛，诸大泥犁皆得休息，百鸟禽兽不饮不食，皆得法味百日安宁，见佛欢喜自忘食心；一切人民普得法味，百日安隐无饮食想，心意快然发无上意；一切树木皆有音声。竹园之中化有浴池，池中生十万种华，华有交露师子之座，各有菩萨而处其上，其边各有天人立侍，帐间各各万种音乐，千岁枯树悉生华叶，一切树木皆倾相向，竹园左右女人见佛者，皆化作男子，无复爱欲，悉得法眼。 尔时佛作宝如来三昧，遍悉感动九万亿刹，四方四隅上下方面无极佛刹，各遣菩萨赍持妙华，来诣竹园礼事供养，讫各却坐。释梵四王爱欲诸天，各与眷属于虚空中，以天华香伎 现代汉语译本 《无极宝三昧经》卷上 西晋月氏三藏竺法护译 我听到的是这样的： 一时，佛陀在罗阅祇（Rāmagṛha，王舍城）的竹园中，与一千二百五十位比丘在一起，还有九十亿菩萨，都如同文殊师利（Mañjuśrī）等大菩萨。 当时，竹园四面周匝，地上自然生长出文陀般华（Mandārava，曼陀罗花），有种种美妙的颜色，不是世间所有的。每朵花各有百万片花瓣，花上各有一尊佛坐着，佛的上方各有交露宝盖，宝盖之间各有伎乐的声音。每一尊佛前各有菩萨，都如同文殊师利一样坐着请问佛法。竹园的土地如同三弥佛刹（Samādhi-vikrānta-vikrāmin，等入威力），一切都平等无异。大千世界日月的光芒，都被遮蔽而失去光辉。一百天之中，人们只能见到诸佛。所有的大泥犁（naraka，地狱）都得到休息，所有的鸟兽都不饮不食，都得到佛法的滋味，一百天都安宁平静，见到佛陀欢喜，忘记了饮食之心。一切人民普遍得到佛法的滋味，一百天都安稳平静，没有饮食的念头，心意快乐，发起无上菩提心。一切树木都有音声。竹园之中化现出浴池，池中生长着十万种花，花上有交露师子之座，各有菩萨坐在上面，旁边各有天人侍立，帐幕之间各有万种音乐，千年的枯树都生出花叶，一切树木都倾斜相向。竹园左右的女人见到佛陀，都化作男子，没有了爱欲，都得到了法眼。 这时，佛陀入于宝如来三昧（Ratnatathāgata-samādhi，宝如来三昧），普遍感动了九万亿佛刹，四方四隅上下等无极佛刹，各自派遣菩萨携带美妙的鲜花，来到竹园礼拜供养，完毕后各自退坐。释（Śakra，帝释天）梵（Brahmā，梵天）四王（Caturmahārājakāyikas，四大天王）以及爱欲诸天，各自与眷属在虚空中，以天上的鲜花香料和伎乐
English
English version No. 636 [No. 637] The Sutra of Immeasurable Treasure Samadhi, Volume 1 Translated by Dharmarakṣa, a Tripiṭaka Master from Yuezhi of the Western Jin Dynasty Thus have I heard: At one time, the Buddha was in the Bamboo Grove at Rājagṛha (Rāmagṛha, Royal City), together with 1,250 bhikṣus (monks), and ninety billion bodhisattvas, all like Mañjuśrī (Mañjuśrī) and other great bodhisattvas. At that time, the Bamboo Grove was surrounded on all sides, and the ground naturally produced Mandārava flowers (Mandārava, heavenly flowers), with various exquisite colors not found in the world. Each flower had a million petals, and on each flower sat a Buddha. Above each Buddha was an interweaving jeweled canopy, and between the canopies were sounds of music. Before each Buddha was a bodhisattva, all sitting and inquiring about the Dharma like Mañjuśrī. The land of the Bamboo Grove was like the Buddha-field of Samādhi-vikrānta-vikrāmin (Samādhi-vikrānta-vikrāmin, Surpassing Power of Samadhi), all equal and without difference. The light of the sun and moon in the great chiliocosm was obscured and lost its brightness. For a hundred days, people could only see the Buddhas. All the great hells (naraka, hells) were given rest, and all the birds and beasts neither drank nor ate, but received the taste of the Dharma, and were peaceful for a hundred days, rejoicing at seeing the Buddha, forgetting their desire for food. All the people universally received the taste of the Dharma, and were secure and peaceful for a hundred days, without thoughts of food and drink, their minds joyful, and they aroused the unsurpassed Bodhi mind. All the trees had voices. In the Bamboo Grove, bathing ponds manifested, and in the ponds grew ten thousand kinds of flowers, and on the flowers were interweaving lion thrones, and on each sat a bodhisattva, and beside them stood heavenly beings attending, and between the curtains were ten thousand kinds of music, and thousand-year-old withered trees all grew flowers and leaves, and all the trees leaned towards each other. The women to the left and right of the Bamboo Grove who saw the Buddha all transformed into men, without lust, and all obtained the Dharma eye. At this time, the Buddha entered the Ratnatathāgata-samādhi (Ratnatathāgata-samādhi, Treasure Thus Come One Samadhi), universally moving ninety billion Buddha-fields, and the immeasurable Buddha-fields in the four directions, four intermediate directions, above and below, each sent bodhisattvas carrying exquisite flowers, to come to the Bamboo Grove to pay homage and make offerings, and after finishing, each retreated and sat down. Śakra (Śakra, Indra), Brahmā (Brahmā, Brahma), the Four Heavenly Kings (Caturmahārājakāyikas, Four Great Kings), and the desire-realm heavens, each with their retinues in the empty sky, with heavenly flowers, incense, and music --------------------------------------------------------------------------------
Chinese
乐供养；诸大龙王、阿须伦王、迦楼罗、真陀罗、摩休勒等，各各自与无数官属，来诣佛所礼事供养。 舍利弗白佛言：“今所感动是何瑞应？” 佛言：“无应之应是其应也。” 舍利弗言：“无应之应其义云何？” 佛言：“汝往问于宝来菩萨，则当为汝演说此义。” 即时舍利弗问宝来曰：“今此感动为何瑞应？” 宝来菩萨答舍利弗：“罗汉疑重故未解乎？有想想者非尽之法，无想无作是为法宝。昔者我始发意之时，与三十六亿人求菩萨道时，释迦文亦在其中，一切所志皆有起灭，诸法本空譬如野马，无想起作，持是作法而灭行求愿想欲得是，自言得道，起想罪根坏灭诸慧，求于三尊想取泥洹，疑尽灭身而生死不断。罗汉得泥洹，譬如寐人其身在床，一时休息命不离身，罗汉得禅故是大疑。” 宝来又问舍利弗言：“譬如龙王兴作云雨，四面合冥不知所从来，菩萨从第九已下，悉已逮得六万三昧，其所兴为固不可限，亦何复疑所从来处？” 舍利弗言：“我学不得善知识故，令我疑根不断绝耳，今闻尊法无所复益。譬若如人为百鸟作乐，乐虽和妙鸟不听受；今我如是不了是法，一切新学菩萨大士，闻是三昧德尊无量。譬如夜时暂见火明，火灭之后故冥无见 现代汉语译本 乐于供养；诸大龙王、阿须伦王（非天之王）、迦楼罗（金翅鸟）、真陀罗（一种乐神）、摩休勒（大蟒神）等，各自与无数官属，来到佛陀所在之处，行礼并供养。 舍利弗（佛陀十大弟子之一）问佛陀说：‘今日所发生的感动，是什么样的瑞应呢？’ 佛陀说：‘无应之应，就是真正的瑞应。’ 舍利弗说：‘无应之应，它的意义是什么呢？’ 佛陀说：‘你前去问宝来菩萨，他会为你演说这个意义。’ 当时，舍利弗问宝来说：‘今日的感动，是什么样的瑞应呢？’ 宝来菩萨回答舍利弗说：‘罗汉（阿罗汉，小乘佛教修行证果者）的疑惑很深重，所以不了解吗？有想想者，并非是穷尽之法；无想无作，才是真正的法宝。过去我最初发愿的时候，与三十六亿人一同寻求菩萨道时，释迦文（释迦牟尼佛）也在其中。一切所立下的志向都有生起和灭亡，诸法的本质本为空性，譬如野马（指热气在阳光下看起来像奔跑的马），不起心动念，不造作，执持这种造作之法，而灭除行为，求愿想要得到它，自称已经得道，生起妄想是罪恶的根源，会破坏一切智慧，在三尊（佛、法、僧）中寻求，想要得到涅槃（佛教修行的最终目标，指脱离轮回），怀疑穷尽灭身，而生死却不会断绝。罗汉得到涅槃，譬如睡觉的人，身体在床上，暂时休息，生命并没有离开身体，罗汉得到禅定，所以有很大的疑惑。’ 宝来又问舍利弗说：‘譬如龙王兴起云雨，四面合拢昏暗，不知道从哪里来，菩萨从第九地以下，都已经获得六万种三昧（禅定），他们所兴起作为，本来就不可限量，又何必怀疑是从哪里来的呢？’ 舍利弗说：‘我因为学习时没有遇到好的善知识，所以让我的疑惑之根无法断绝，现在听闻您所说的法，没有什么益处。譬如有人为百鸟演奏音乐，音乐虽然和谐美妙，鸟却不听受；现在我就像这样，不了解这个法，一切新学的菩萨大士，听闻这个三昧的功德尊贵无量。譬如在夜晚时，暂时看到火光，火灭之后，仍然是昏暗无见。’
English
English version They delighted in making offerings; the great Dragon Kings, Asura Kings (kings of non-divine beings), Garudas (mythical bird-like creatures), Gandharvas (celestial musicians), Mahoragas (great serpent deities), and others, each with countless attendants, came to the Buddha's place to pay homage and make offerings. Sariputra (one of the Buddha's ten principal disciples) asked the Buddha, 'What kind of auspicious response is this stirring that we feel today?' The Buddha said, 'The response of no-response is the true response.' Sariputra said, 'What is the meaning of the response of no-response?' The Buddha said, 'Go and ask Bodhisattva Baolai, and he will explain this meaning to you.' Then, Sariputra asked Baolai, 'What kind of auspicious response is this stirring today?' Bodhisattva Baolai answered Sariputra, 'Is it because the Arhats' (enlightened disciples in Theravada Buddhism) doubts are too deep that they do not understand? Those who have thoughts are not following the path to exhaustion; no-thought and no-action are the true Dharma treasures. In the past, when I first made my vow, I sought the Bodhisattva path with thirty-six billion people, and Shakyamuni (Shakyamuni Buddha) was also among them. All aspirations have arising and ceasing, and the essence of all dharmas is emptiness, like a mirage (referring to heat haze that looks like running horses). Without arising thoughts or actions, holding onto this method of action, extinguishing actions, seeking desires, wanting to obtain it, and claiming to have attained the Way, arising delusions is the root of sin, which will destroy all wisdom. Seeking within the Three Jewels (Buddha, Dharma, Sangha), wanting to obtain Nirvana (the ultimate goal of Buddhist practice, liberation from the cycle of rebirth), doubting the exhaustion of the body, but the cycle of birth and death will not cease. Arhats attain Nirvana, like a sleeping person, whose body is on the bed, resting temporarily, but life has not left the body. Arhats attain Dhyana (meditative state), so there is great doubt.' Baolai then asked Sariputra, 'For example, when a Dragon King causes clouds and rain to arise, darkness gathers on all sides, and one does not know where it comes from. Bodhisattvas from the ninth Bhumi (level of Bodhisattva attainment) and below have already attained sixty thousand Samadhis (meditative states). Their actions are inherently limitless, so why doubt where they come from?' Sariputra said, 'Because I did not encounter good spiritual teachers when I was learning, the root of my doubts could not be severed. Now, hearing the Dharma you speak, there is no benefit. It is like someone making music for a hundred birds, and although the music is harmonious and beautiful, the birds do not listen. Now I am like this, not understanding this Dharma. All newly learning Bodhisattvas and great beings, hearing the merit of this Samadhi, is immeasurable. It is like seeing a flash of fire in the night, and after the fire is extinguished, it is still dark and unseen.' --------------------------------------------------------------------------------
Chinese
；今我如是无益已矣。愿作八千里火以身投中，如是亿劫然后乃出，复入三恶道为一切所啖食，数千亿劫后生作人，求善知识宁可得不？” 宝来答曰：“火虽广大心垢叵烧，学无沤和拘舍罗，不得善知识者，不得萨芸若也。” 宝来菩萨白佛言：“诸法无主，谁为成萨芸若者？谁成正觉？弟子缘觉惟加大恩演示其义。” 佛言：“善哉！所问深妙，乃欲决断生死之根。今为汝说谛听受之。若善男子善女人，欲得阿耨多罗三藐三菩提者，当行九法宝：一者见诸天无有处但有名耳，二者见世间人民但有字耳，三者见五道勤苦但有习耳，四者地水火风亦本空耳，五者当来过去现在如芭蕉无想，六者现生死无本际，七者观诸三昧寂无往来，八者当观大千诸佛刹土了无得三昧者，九者见大千刹土中一切蠕动悉欲度之令与佛等，是为九宝。得是无作之想者，可得决断一切大想。” 宝来又问：“诸法无想，当作何住得无所住？” 佛言：“诸法无住，住则为想，无起之念非想非道亦复是想；断求无想得住无住。” 宝来又问：“当作何缘度于众欲？” 佛言：“众欲无垢无度无主无往无来，如虚空观与泥洹等与无名等。” 宝来菩萨言：“善哉善哉！深妙乃尔。” 般 现代汉语译本：现在我这样已经毫无益处了。我愿意化作八千里火焰，投身其中，像这样经历亿万劫后才能出来，再进入三恶道被一切众生吞食，经历数千亿劫后转生为人，想要寻求善知识，难道能够得到吗？' 宝来回答说：'火焰虽然广大，却无法烧尽心中的污垢。学习如果没有沤和（沤和：智慧）拘舍罗（拘舍罗：方便），就无法得到善知识，无法证得萨芸若（萨芸若：一切智）。' 宝来菩萨对佛说：'诸法没有主宰，谁来成就萨芸若（萨芸若：一切智）？谁来成就正觉？弟子希望佛陀您能大发慈悲，详细地阐述其中的含义。' 佛说：'好啊！你所问的问题非常深刻微妙，是想要彻底断除生死轮回的根本。现在我为你解说，仔细听好。如果善男子善女人想要证得阿耨多罗三藐三菩提（阿耨多罗三藐三菩提：无上正等正觉），应当奉行九种法宝：一是见到诸天并没有真实的处所，只是有名号而已；二是见到世间人民也只是有名号而已；三是见到五道轮回的勤苦也只是习气所致；四是地、水、火、风四大要素的本性也是空性的；五是应当了知过去、现在、未来就像芭蕉树一样，没有坚实的体性，没有实在的自性；六是了知生死的流转没有根本的边际；七是观察诸种三昧寂静无为，没有来去；八是应当观察大千世界诸佛的刹土，了知没有谁真正得到了三昧；九是见到大千世界刹土中一切蠕动的众生，都想要度化他们，使他们与佛相等。这就是九种法宝。能够得到这种无作之想，就可以断除一切大的妄想。' 宝来又问：'诸法没有实想，应当如何安住才能达到无所住的境界？' 佛说：'诸法本来就没有住处，如果执着于住，那就是妄想。没有生起的念头，非想非非想，也仍然是妄想。断除求取无想的念头，才能得到安住于无住的境界。' 宝来又问：'应当凭借什么因缘才能度脱众生的欲望？' 佛说：'众生的欲望没有垢染，无法度脱，没有主宰，没有来去，如同虚空一般，与涅槃相等，与无名相等。' 宝来菩萨说：'太好了！太好了！如此深奥微妙啊！'