English
English version: 'Seventh, Bodhisattvas serve others as servants serve nobles, desiring to liberate them without imposing labor or hardship. Why is this? Because they know that the nature of all dharmas is fundamentally empty. Eighth, Bodhisattvas observe the ninety-six kinds of heretical paths, and from them, they realize the arising of desire and the principle that all dharmas abide according to conditions. Ninth, they practice the Six Paramitas (Six Perfections: generosity, morality, patience, diligence, concentration, and wisdom), and offering to the Bhikkhu Sangha (monk community), even for billions of kalpas (aeons), is not as good as hearing this Samadhi (right concentration) for a moment. In the ten directions, if there are those who will become Buddhas, what will be the proof? Hearing this Samadhi, one knows that this person has obtained the proof of becoming a Buddha. If someone initiates the intention to aspire to this Samadhi, rejoicing and believing in it, and understanding its wisdom, it is equivalent to having understood sixty thousand Samadhis. This is the eighth Dharma treasure. Practicing this Samadhi, one obtains the Dharani (total retention) gate.' At that time, the Buddha smiled with joy, and the light shone brilliantly, illuminating everywhere. Manjusri (Manjusri, name of a Bodhisattva) bowed to the Buddha and said, 'The Buddha does not smile without a reason; the smile must have a profound meaning.' The Buddha told Manjusri, 'Indeed, as you say. This Bao Lai Bodhisattva (Bao Lai Bodhisattva), comes from the Buddha-land of Bao Ru Lai (Bao Ru Lai), which is nine hundred million Buddha-lands away from here. That Buddha-land is called Zhu Fa Zi Ran (Zhu Fa Zi Ran), and if there are good men and good women who are reborn there, they are not born from the womb, they no longer experience suffering, and there are no bonds of love. They are all born in naturally growing fragrant flowers, and after birth, they immediately stand, without needing milk. There is natural music for morning and evening entertainment, and they take stillness and purity as their Dharma and Sangha. If good men and good women hear this Samadhi, they can eliminate six million four hundred thousand kalpas of sins, and after the sins are eliminated and their lives end, they can be reborn in that Buddha-land. The Buddha-land of Bao Ru Lai has no light from the sun and moon; even if there are sun and moon, their light is obscured and does not appear. If someone is reborn there, the sun, moon, and stars will appear, and seeing the sun, moon, and stars with light, one knows that someone is about to be reborn there. But those Sravakas (Sravaka, Hinayana practitioners) cannot know these things; only the Buddha World-Honored One and Bodhisattvas with great supernatural powers can know them, so I am smiling now.' The worthy Subhuti (Subhuti) and Sariputra (Sariputra), together stepped forward, bowed to the Buddha, and said, 'May the Buddha bestow great grace and bless us with the power of our spiritual abilities, so that we can reach that Buddha-land of Zhu Fa Zi Ran, pay homage and make offerings, and return after a short while.' The Buddha immediately allowed them to go, and they went together to that Buddha-land. Upon arriving, they saw all that was within it, and they also had... --------------------------------------------------------------------------------
Chinese
罗阅祇城，亦有竹园，释迦文佛一切所有如此无异。舍利弗问须菩提：“怛萨阿竭随我来乎？”须菩提、舍利弗礼事毕讫从彼来还，至睹众会续自如故。 佛问舍利弗：“向至彼国，皆何等见？” 对曰：“我见彼国悉如此间。诸佛之功德甚尊甚尊，侥哉会者得遇见此也。” 三弥菩萨从座起，整衣服，稽首佛足愿欲所问：“无生之法为有想无？未起之想有识无？泥洹寂然有定无？泥曰不起有形无？设无形，而在彼间教，生死五道谁是主者？” 佛言：“诸法本无一切清净，因缘起灭故生诸法，以空造空本无是主。” 三弥菩萨闻佛所说，诸天及人八万六千，皆得无所从生法忍，升住空中去地百六十丈，从上来下稽首佛足。 是时三千大千刹土地大震动，弥勒菩萨白佛言：“向者地动是何瑞应？” 佛告弥勒：“今地之动非独此也，十方诸刹地亦普动，诸刹亦复各有八万六千天与人，得无所从生，住在空中，皆如此也。” 弥勒复问：“菩萨云何得致无所从生法忍？” 佛言：“有六法得致之：一者知天及人当得佛者未得莂者，我当往莂之，不与十方天下人共知之；二者大千刹中，若善男子善女人当得佛未得莂者，我往莂之，不与十方天下人共知之；三者诸 现代汉语译本 罗阅祇城（Rāmagrāma），也有竹园，释迦文佛（Śākyamuni Buddha）的一切所有都和这里没有差别。舍利弗（Śāriputra）问须菩提（Subhūti）：‘怛萨阿竭（Tathāgata，如来）会跟随我来吗？’须菩提、舍利弗礼拜完毕后从那里返回，到达集会的地方，一切如旧。 佛问舍利弗：‘你到那个国家，都看到了什么？’ 舍利弗回答说：‘我看到那个国家和这里完全一样。诸佛的功德非常尊贵，非常尊贵，能够遇见这样的盛会真是太幸运了。’ 三弥菩萨（Samādhi Bodhisattva）从座位上站起来，整理衣服，向佛稽首，希望请问：‘无生之法是有思想还是没有思想？没有生起的思想是有意识还是没有意识？泥洹（Nirvana，涅槃）寂静是有定境还是没有定境？泥曰（Nirukti，言语）不起是有形还是没有形？如果没有形，而在那里教化，生死五道中谁是主宰者？’ 佛说：‘诸法本来没有，一切都是清净的，因为因缘生灭才产生诸法，以空来造空，本来就没有主宰。’ 三弥菩萨听了佛所说，诸天和人共有八万六千，都得到了无所从生法忍，升到空中，距离地面一百六十丈，从空中下来，向佛稽首。 这时，三千大千世界的土地都发生了大震动，弥勒菩萨（Maitreya Bodhisattva）问佛：‘刚才的地震是什么样的瑞应？’ 佛告诉弥勒：‘现在大地的震动不仅仅是这里，十方诸佛刹土也都普遍震动，各个佛刹土也都有八万六千天人和人，得到无所从生，住在空中，都像这样。’ 弥勒又问：‘菩萨如何才能得到无所从生法忍？’ 佛说：‘有六种方法可以得到它：第一，知道天人和人中应当成佛但还没有得到授记的人，我应当前去为他们授记，不与十方天下人共同知道这件事；第二，在大千世界中，如果有善男子善女人应当成佛但还没有得到授记的人，我前去为他们授记，不与十方天下人共同知道这件事；第三，诸
English
English version In Rāmagrāma (罗阅祇城), there is also a bamboo grove, and everything that Śākyamuni Buddha (释迦文佛) possesses is no different from here. Śāriputra (舍利弗) asked Subhūti (须菩提): 'Will the Tathāgata (怛萨阿竭, Thus Come One) come with me?' Subhūti and Śāriputra, after completing their obeisances, returned from there and arrived at the assembly, everything remaining as before. The Buddha asked Śāriputra: 'What did you see when you went to that country?' Śāriputra replied: 'I saw that country was exactly like this one. The merits and virtues of the Buddhas are exceedingly venerable, exceedingly venerable. It is fortunate indeed to have encountered such an assembly.' Samādhi Bodhisattva (三弥菩萨) arose from his seat, adjusted his robes, prostrated at the Buddha's feet, and wished to ask: 'Is the Dharma of non-origination with thought or without thought? Is the thought that has not arisen with consciousness or without consciousness? Is the stillness of Nirvana (泥洹) with samādhi or without samādhi? Is the non-arising of Nirukti (泥曰, etymology) with form or without form? If it is without form, and yet teaches there, who is the master of the five paths of birth and death?' The Buddha said: 'All dharmas are fundamentally without existence, all are pure. Because of the arising and ceasing of conditions, all dharmas are produced. Using emptiness to create emptiness, there is fundamentally no master.' Upon hearing what the Buddha said, eighty-six thousand devas and humans, all attained the Dharma-kshanti (法忍) of non-origination, ascended into the air, one hundred and sixty yojanas (丈) from the ground, and descended from above, prostrating at the Buddha's feet. At that time, the lands of the three thousand great thousand worlds shook greatly. Maitreya Bodhisattva (弥勒菩萨) asked the Buddha: 'What is the auspicious sign of the earthquake just now?' The Buddha told Maitreya: 'The earthquake now is not only here, but the lands of the ten directions are also universally shaking. Each Buddha-land also has eighty-six thousand devas and humans who have attained non-origination, dwelling in the air, all like this.' Maitreya further asked: 'How does a Bodhisattva attain the Dharma-kshanti of non-origination?' The Buddha said: 'There are six ways to attain it: First, knowing that among devas and humans there are those who should become Buddhas but have not yet received prediction (莂), I should go and predict for them, not sharing this knowledge with the people of the ten directions; Second, in the three thousand great thousand worlds, if there are good men and good women who should become Buddhas but have not yet received prediction, I will go and predict for them, not sharing this knowledge with the people of the ten directions; Third, all' --------------------------------------------------------------------------------
Chinese
地狱中人当得佛者，我悉当往莂之，不与十方天下人共知之；四者十方人绝命所生处我悉知之，不与十方天下人共知之；五者十方天下人寿命尽我悉知之，不与十方天下人共知之；六者十方诸佛取泥洹不取泥洹我悉知之，不与十方天下人共知之，是为六法疾得无所从生法忍。” 弥勒菩萨白佛言：“是三昧者为极大尊，欲令众会普共逮得，当行何法而令得之？” 佛言：“当行九法：一者视诸法悉清净无边，二者视诸天亦清净无边，三者视诸生死清净无边，四者视五道悉清净，五者于欲无所求悉清净，六者视三界色悉清净无有边，七者视泥洹悉清净无有边，八者观泥犁悉清净无有边，九者见十方无有举名者，是为九法，菩萨行如是者，疾得是三昧。” 弥勒白佛言：“菩萨得六万三昧三昧，宁有边幅无耶？而得六万三昧，是为无边幅乎？” 佛言：“虽得六万三昧，但有名耳，不可极尽三昧悉具足；又三昧者非但一品，有无念三昧、有离欲三昧、有坐听十方佛三昧、有庄严诸佛国土华香自然来三昧、有所说法一切人悉逮本三昧、有出诸法无还想三昧、有说经时化为百种音声三昧、有说法亿千万佛国华香自然三昧、有伏诸群生三昧、有发师子意独行独步三昧、有所见处莫不发阿耨多罗三耶三菩 现代汉语译本：如果地狱中的人可以成佛，我都会去识别他们，不让十方世界的人知道；四是十方世界的人死后会生到哪里，我都知道，不让十方世界的人知道；五是十方世界的人寿命何时终结，我都知道，不让十方世界的人知道；六是十方诸佛是否进入涅槃（Nirvana，佛教术语，指脱离轮回的状态），我都知道，不让十方世界的人知道，这就是六种方法，可以迅速获得无所从来法忍（一种对佛法的深刻理解和接受）。’ 弥勒菩萨（Maitreya Bodhisattva，未来佛）对佛说：‘这种三昧（Samadhi，佛教术语，指精神集中和冥想的状态）非常尊贵，想要让大众普遍获得，应当修行什么法才能得到它？’ 佛说：‘应当修行九种法：一是看待诸法都是清净无边的，二是看待诸天也是清净无边的，三是看待生死也是清净无边的，四是看待五道（指地狱、饿鬼、畜生、人、天）都是清净的，五是对欲望没有追求，都是清净的，六是看待三界（指欲界、色界、无色界）的色都是清净没有边际的，七是看待涅槃都是清净没有边际的，八是观察地狱都是清净没有边际的，九是见到十方世界没有可以被指名的事物，这就是九种法，菩萨如果这样修行，就能迅速获得这种三昧。’ 弥勒（Maitreya）对佛说：‘菩萨得到六万种三昧，是有边际还是没有边际呢？得到六万种三昧，是无边无际的吗？’ 佛说：‘虽然得到六万种三昧，但只是有名而已，不可能完全具备所有的三昧；而且三昧不仅仅只有一种，有无念三昧、有离欲三昧、有坐听十方佛三昧、有庄严诸佛国土华香自然来三昧、有所说法一切人悉逮本三昧、有出诸法无还想三昧、有说经时化为百种音声三昧、有说法亿千万佛国华香自然三昧、有伏诸群生三昧、有发师子意独行独步三昧、有所见处莫不发阿耨多罗三耶三菩提（Anuttara-samyak-sambodhi，无上正等正觉）。’
English
English version: 'If people in hell are capable of becoming Buddhas, I will identify them all, without letting the people of the ten directions know; fourth, I know where people in the ten directions will be reborn after death, without letting the people of the ten directions know; fifth, I know when the lifespan of people in the ten directions will end, without letting the people of the ten directions know; sixth, I know whether the Buddhas in the ten directions enter Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of rebirth), without letting the people of the ten directions know. These are the six methods to quickly attain the Dharma-kṣānti (a profound understanding and acceptance of the Dharma) of non-origination.' Maitreya Bodhisattva (Maitreya Bodhisattva, the future Buddha) said to the Buddha, 'This Samadhi (Samadhi, a Buddhist term referring to a state of mental concentration and meditation) is extremely venerable. If we want to enable the assembly to universally attain it, what Dharma should we practice to attain it?' The Buddha said, 'We should practice nine Dharmas: first, view all Dharmas as pure and boundless; second, view all devas (gods) as pure and boundless; third, view birth and death as pure and boundless; fourth, view the five paths (referring to hell, hungry ghosts, animals, humans, and devas) as all pure; fifth, have no desire for anything, all is pure; sixth, view the form of the three realms (referring to the desire realm, the form realm, and the formless realm) as pure and without limit; seventh, view Nirvana as pure and without limit; eighth, observe hell as pure and without limit; ninth, see that there is nothing in the ten directions that can be named. These are the nine Dharmas. If a Bodhisattva practices in this way, they will quickly attain this Samadhi.' Maitreya said to the Buddha, 'If a Bodhisattva attains sixty thousand Samadhis, are they finite or infinite? Is attaining sixty thousand Samadhis boundless?' The Buddha said, 'Although one attains sixty thousand Samadhis, it is only in name. It is impossible to fully possess all Samadhis. Moreover, Samadhi is not just of one kind. There is the Samadhi of no-thought, the Samadhi of detachment from desire, the Samadhi of sitting and listening to the Buddhas of the ten directions, the Samadhi of adorning the Buddha lands with naturally appearing flowers and incense, the Samadhi where everyone who hears the Dharma attains the original state, the Samadhi of emanating all Dharmas without the thought of return, the Samadhi of transforming into hundreds of sounds when reciting scriptures, the Samadhi of naturally appearing flowers and incense in billions of Buddha lands when teaching the Dharma, the Samadhi of subduing all sentient beings, the Samadhi of arousing the lion's intent and walking alone, and wherever one is seen, one cannot help but arouse Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment).' --------------------------------------------------------------------------------