Chinese
舍利弗白宝来菩萨言：“仁所来处刹土何类本愿，何如无极国土？” 宝来答曰：“无极国土为何如耶？” 舍利弗言：“无极国中悉皆菩萨，无有罗汉异种杂人也，一切所有皆是七宝。” 宝来言：“我发愿以来所度不逮，不愿无极国土所有也，法无起处岂有思想？一切刹土有起愿者，今复逮见无极想愿。” 舍利弗言：“仁者来时赍持妙华，贵其珍琦不亦想乎？” 答曰：“是华无形但以为主，而于竹园以法授之耳。又舍利弗！见佛像者为作礼，佛道威神岂在像中？虽不在像中亦不离于像，但有想者谓有威神，观之了无所有也。愿者譬如忉利天上有华名拘耆，诸天莫不爱乐者，菩萨以法为一切导眼目，道本所有但以意作法器耳。” 舍利弗言：“意者独有主耶？” 宝来曰：“意者与诸法合，诸法与意合，道者无主，以无起作主，是故为法器也。”又谓舍利弗：“汝见化未？” 曰：“见之。” 宝来曰：“化道在何所？从何所来，去至何所？” 舍利弗言：“化无处所。” 宝来言：“何知为化？” 舍利弗言：“但见化成时，不见本末，故名为化。” 宝来 现代汉语译本 一会儿又返回，摩提那菩萨（Motina Bodhisattva），飞回到了竹园。” 舍利弗（Sariputra）问宝来菩萨（Baolai Bodhisattva）说：‘您所来的刹土是何种类型的本愿？与无极国土相比如何？’ 宝来菩萨回答说：‘无极国土又是怎样的呢？’ 舍利弗说：‘无极国土中全部都是菩萨，没有罗汉（Arhat）以及其他不同种类的人，一切所有都是七宝所成。’ 宝来菩萨说：‘自我发愿以来，所度化的人还不够，不希望拥有无极国土的所有。法本无起始之处，哪里会有思想？一切刹土都有发起愿望的人，如今又见到无极的想愿。’ 舍利弗说：‘仁者来时带来了美妙的华，看重它的珍奇，不也是一种想吗？’ 宝来菩萨回答说：‘这华没有固定的形状，只是以意念为主，然后在竹园中以法传授而已。还有，舍利弗！看见佛像就礼拜，佛道的威神难道只在佛像中吗？虽然不在佛像中，也不离开佛像，只是有想的人认为有威神，观察它实际上什么也没有。愿望就像忉利天（Trayastrimsa Heaven）上有一种名叫拘耆（Kugī）的华，诸天没有不喜爱的。菩萨以法作为一切的引导和眼目，道本自有，只是用意念作为法的器皿罢了。’ 舍利弗问：‘意念是唯一的主宰吗？’ 宝来菩萨说：‘意念与诸法相合，诸法与意念相合，道没有主宰，以无起作为主宰，所以是法的器皿。’又对舍利弗说：‘你见过化现吗？’ 舍利弗回答：‘见过。’ 宝来菩萨说：‘化道在哪里？从哪里来，去到哪里？’ 舍利弗说：‘化没有固定的处所。’ 宝来菩萨说：‘凭什么知道是化现？’ 舍利弗说：‘只是见到化现形成的时候，见不到它的本来和末尾，所以叫做化现。’ 宝来菩萨
English
English version In a short while, he returned again, Motina Bodhisattva, flying back to the bamboo grove.' Sariputra asked Baolai Bodhisattva: 'What kind of original vows does the Buddha-land you come from have? How does it compare to the Land of Limitless?' Baolai replied: 'What is the Land of Limitless like?' Sariputra said: 'In the Land of Limitless, all are Bodhisattvas, there are no Arhats or other different kinds of beings, and everything is made of the seven treasures.' Baolai said: 'Since I made my vows, those I have delivered are not yet sufficient, and I do not desire to possess all of the Land of Limitless. If the Dharma has no origin, how can there be thought? All Buddha-lands have those who make vows, and now I see the thoughts and vows of Limitless.' Sariputra said: 'When you came, you brought wonderful flowers, valuing their rarity, isn't that also a form of thought?' Baolai replied: 'These flowers have no fixed form, but are based on intention, and then the Dharma is transmitted in the bamboo grove. Furthermore, Sariputra! When you see a Buddha image, you pay homage. Is the majestic power of the Buddha's path only in the image? Although it is not in the image, it is also not separate from the image. Only those who have thoughts believe there is majestic power, but observing it, there is actually nothing there. Vows are like the flower named Kugī in the Trayastrimsa Heaven, which all the gods love and delight in. Bodhisattvas use the Dharma as the guide and eyes for everything. The path is inherent, but intention is used as a vessel for the Dharma.' Sariputra asked: 'Is intention the only master?' Baolai said: 'Intention combines with all dharmas, and all dharmas combine with intention. The path has no master, and uses non-arising as the master, therefore it is a vessel for the Dharma.' He also said to Sariputra: 'Have you seen transformation?' Sariputra replied: 'I have seen it.' Baolai said: 'Where is the path of transformation? Where does it come from, and where does it go to?' Sariputra said: 'Transformation has no fixed place.' Baolai said: 'How do you know it is transformation?' Sariputra said: 'I only see the moment when transformation is formed, but I do not see its origin or end, therefore it is called transformation.' Baolai -------------------------------------------------------------------------------- 曰：“是故无所有也。”
Chinese
舍利弗言：“见者为到，见乎无所见，何等为见？” 宝来曰：“诸想如化是为见，未起法如化、未来法无名是为见，无造法、未作法是为见，无有造化者但作无名之想是为见，怛萨阿竭作无造之作是为见。” 舍利弗言：“于是见中有往来无？” 宝来言：“无往来者以故为见，设有往来者是不为见，是为倒见也。” 舍利弗问宝来言：“乃有断轮门者无？”宝来曰：“萨婆若者已见无形之门，是为已断轮门，已空可致脱，无脱者可致于空，譬如空无所不入。何以故？都无有处用，是故无所不入，用脱于本故其轮不转。” 昙摩菩萨语宝来言：“诸新学者我欲皆使逮得是法。” 宝来曰：“欲得空定者当行九法：一者当定十方人悉令作菩萨；二者见诸恶意令心不起，是为定；三者视五道勤苦悉欲脱之，是为定；四者于痴迳中不起吾我，是为定；五者视诸不明悉欲令明，是为定；六者所作功德悉令不失，是为定；七者视十方人皆等，是为定；八者观当来过去诸可意生勿复作识，是为定；九者使诸佛刹人悉志菩萨意不动转，从是疾得三昧，是为定。” 弥勒菩萨白佛言：“今在会者，谁不发阿耨多罗三耶三菩提心？” 佛语弥勒：“ 现代汉语译本 宝来答道：‘因此，没有任何实在的东西。’ 舍利弗问道：‘见，是为了达到某种境界，还是见到无所见？什么样的状态才算是见？’ 宝来答道：‘将一切现象视作幻化，这就是见。对于尚未生起的法，视其如幻；对于未来的法，视其无名，这就是见。对于无造作的法、未曾造作的法，这就是见。没有造化者，只有无名的念想，这就是见。如来(Tathagata)所作的无造作之作，这就是见。’ 舍利弗问道：‘在这种见中，有往来吗？’ 宝来答道：‘没有往来才能称之为见。如果存在往来，那就不是真正的见，而是颠倒之见。’ 舍利弗问宝来：‘是否存在断轮门的人？’宝来答道：‘证得一切智慧者(Sarvajna)已经见到无形的门，这就是已经断了轮门。已经空寂，才能达到解脱；没有解脱，才能达到空寂。譬如虚空，无所不入。为什么呢？因为它没有任何可以使用的处所，所以无所不入。因为从根本上解脱，所以轮回不再转动。’ 昙摩(Dharma)菩萨对宝来说：‘我希望所有新学者都能获得这种法。’ 宝来答道：‘想要获得空定，应当修行九种法：第一，应当使十方世界的人都发愿成为菩萨；第二，见到各种恶意，内心不起波澜，这就是定；第三，看到五道众生的勤苦，希望让他们都得到解脱，这就是定；第四，在愚痴的道路中，不起我执，这就是定；第五，看到各种不明，希望让他们都明白，这就是定；第六，所做的功德，希望都不会失去，这就是定；第七，视十方世界的人都平等，这就是定；第八，观察未来和过去各种可意之境，不要再生起执着，这就是定；第九，使所有佛刹的人都坚定菩萨的意愿，不动摇，这样就能迅速获得三昧(Samadhi)，这就是定。’ 弥勒(Maitreya)菩萨对佛说：‘现在在法会中的人，有谁没有发起阿耨多罗三藐三菩提心(Anuttara-samyak-sambodhi-citta)？’ 佛告诉弥勒：‘……’
English
English version Bao Lai replied: 'Therefore, there is nothing that truly exists.' Sariputra asked: 'Is seeing for the sake of reaching a certain state, or seeing the unseeable? What kind of state is considered seeing?' Bao Lai replied: 'To regard all phenomena as illusory transformations, that is seeing. For dharmas that have not yet arisen, to see them as illusory; for future dharmas, to see them as nameless, that is seeing. For uncreated dharmas, unmade dharmas, that is seeing. There is no creator, only nameless thoughts, that is seeing. The Tathagata's (Tathagata) uncreated creation, that is seeing.' Sariputra asked: 'In this seeing, is there coming and going?' Bao Lai replied: 'Without coming and going, it can be called seeing. If there is coming and going, that is not true seeing, but a reversed view.' Sariputra asked Bao Lai: 'Are there those who have severed the wheel gate?' Bao Lai replied: 'One who has attained all wisdom (Sarvajna) has already seen the formless gate, and that is having severed the wheel gate. Having emptiness, one can attain liberation; without liberation, one can attain emptiness. Just like space, it penetrates everywhere. Why? Because it has no place to be used, therefore it penetrates everywhere. Because of liberation from the root, the wheel no longer turns.' Dharma (Dharma) Bodhisattva said to Bao Lai: 'I wish to enable all new learners to attain this Dharma.' Bao Lai replied: 'Those who wish to attain the Samadhi (Samadhi) of emptiness should practice nine dharmas: First, one should make all people in the ten directions aspire to become Bodhisattvas; second, upon seeing various evil intentions, the mind does not stir, that is Samadhi; third, seeing the diligence and suffering of the five paths, wishing to liberate them all, that is Samadhi; fourth, in the path of ignorance, not arising with ego, that is Samadhi; fifth, seeing all that is unclear, wishing to make them all clear, that is Samadhi; sixth, the merits one has made, wishing that none will be lost, that is Samadhi; seventh, seeing all people in the ten directions as equal, that is Samadhi; eighth, observing the pleasant states of the future and past, not creating further attachments, that is Samadhi; ninth, making all people in the Buddha lands steadfast in the Bodhisattva's intention, unmoving, from this one can quickly attain Samadhi, that is Samadhi.' Maitreya (Maitreya) Bodhisattva said to the Buddha: 'Among those present at this assembly, who has not generated the mind of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi-citta)?' The Buddha said to Maitreya: '...' --------------------------------------------------------------------------------
Chinese
昔沙河楼陀佛时，我初发意，为垢所盖不得大慧，但闻菩萨谓发意当得其处也，但想空不得善师，不得沤和拘舍罗，远离善知识，为欲王所欺，意着不断，失波罗蜜，没六十二劫后，与法自然佛会，断我诸疑，逮得本无，立于空中，诸根即断，见于慧门，得无动之形，从是转行，便断法轮，便从正觉受是三昧。虽六十二劫发意，于法无益，后与法自然佛会，便得大树，乃更发意，发意时有九十亿人，俱共发心求阿耨多罗三耶三菩提。” 弥勒菩萨白佛言：“初发意者有几法？” 佛言：“有九法：一者远离众会常志寂静；二者得善知识从受法不失；三者远恶知识不与从事；四者常远离五事，一者恶沙门、二者恶婆罗门、三者恶黄门、四者恶牛恶马、五者蛇𧈭毒虫，此五者不当与从事，未得道顷令人入泥犁，以故当远之；五者初发意求罗汉辟支佛心者当远之，当觉诸魔事，不当与共事也；六者但梦中见佛说深法；七者但为法发意，不在饭食，八者不当数聚会有所悕望，九者当等心于十方、等心于三昧，志欲坐佛座，不恐怖，是为九法。”佛说是时，六万爱欲天子皆得是三昧，诸天飞在空中悉言：“善哉善哉！得闻是法福德无量。” 弥勒菩萨白佛言：“是诸天子得闻是法，自持功德？持佛威神耶？” 现代汉语译本：过去在沙河楼陀佛（Śāharundara Buddha）时期，我最初发菩提心，但被烦恼所覆盖，无法获得大智慧。只是听闻菩萨说发菩提心应当到达那个境界，但只想着空性，无法遇到好的老师，无法获得方便善巧（upāya-kauśalya），远离了善知识，被国王的欲望所欺骗，执着不断，失去了波罗蜜（pāramitā），经历了六十二劫后，与法自然佛（Dharmaniyama Buddha）相遇，断除了我的各种疑惑，获得了本无的智慧，立于空中，诸根立即断除，见到了智慧之门，获得了无动摇的形态，从此开始修行，便断除了法轮，便从正觉处接受了这个三昧（samādhi）。虽然六十二劫前就发了菩提心，但对于佛法没有益处，后来与法自然佛相遇，便获得了大树（菩提树），于是重新发菩提心，发菩提心的时候有九十亿人，一起发心求阿耨多罗三藐三菩提（anuttarā-samyak-saṃbodhi）。 弥勒菩萨（Maitreya Bodhisattva）对佛说：‘最初发菩提心的人，需要具备哪些条件？’ 佛说：‘有九种条件：第一，远离大众集会，常立志于寂静；第二，得到善知识，从善知识处接受佛法而不丢失；第三，远离恶知识，不与他们交往；第四，经常远离五种事物，第一是恶沙门（śrāmaṇa），第二是恶婆罗门（brāhmaṇa），第三是恶黄门（ eunuch），第四是恶劣的牛马，第五是蛇蝎毒虫，这五种事物不应当与他们交往，在未得道之前会令人堕入泥犁（naraka），因此应当远离；第五，最初发心求阿罗汉（arhat）或辟支佛（pratyekabuddha）的人应当远离，应当觉察各种魔事，不应当与他们共事；第六，只是在梦中见到佛说甚深佛法；第七，只是为了佛法而发心，不在意饮食；第八，不应当经常聚会，有所希望；第九，应当以平等心对待十方，以平等心对待三昧，立志要坐佛座，不恐怖，这就是九种条件。’佛说这些话的时候，六万爱欲天子都获得了这个三昧，诸天在空中飞舞，都说：‘善哉善哉！能够听闻这个佛法，福德无量。’ 弥勒菩萨对佛说：‘这些天子能够听闻这个佛法，是依靠自己的功德？还是依靠佛的威神力呢？’