English
English version: In the past, during the time of Śāharundara Buddha (Śāharundara Buddha), I first generated the thought of enlightenment (bodhicitta), but was covered by defilements and could not attain great wisdom. I only heard the Bodhisattvas say that generating the thought of enlightenment would lead to that state, but I only thought of emptiness, could not find a good teacher, could not obtain skillful means (upāya-kauśalya), stayed away from good spiritual friends, was deceived by the desires of the king, my attachments were continuous, and I lost the pāramitā (pāramitā). After sixty-two kalpas, I met Dharmaniyama Buddha (Dharmaniyama Buddha), who cut off all my doubts, attained the original non-being, stood in the air, my senses were immediately cut off, I saw the gate of wisdom, and obtained the form of non-movement. From then on, I practiced and cut off the wheel of Dharma, and received this samādhi (samādhi) from perfect enlightenment. Although I generated the thought of enlightenment sixty-two kalpas ago, it was of no benefit to the Dharma. Later, I met Dharmaniyama Buddha and obtained the great tree (Bodhi tree), and then I generated the thought of enlightenment again. When I generated the thought of enlightenment, there were ninety billion people who generated the mind together to seek anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi).' Maitreya Bodhisattva (Maitreya Bodhisattva) said to the Buddha, 'What are the conditions for those who initially generate the thought of enlightenment?' The Buddha said, 'There are nine conditions: First, to stay away from crowds and always aspire to tranquility; second, to obtain good spiritual friends and receive the Dharma from them without losing it; third, to stay away from bad spiritual friends and not associate with them; fourth, to always stay away from five things: first, evil śrāmaṇas (śrāmaṇa); second, evil brāhmaṇas (brāhmaṇa); third, evil eunuchs; fourth, bad oxen and horses; fifth, snakes, scorpions, and poisonous insects. One should not associate with these five things, as they can lead one into naraka (naraka) before attaining the path, so one should stay away from them; fifth, those who initially aspire to become arhats (arhat) or pratyekabuddhas (pratyekabuddha) should stay away, and should be aware of all demonic activities and not associate with them; sixth, to only see the Buddha speaking profound Dharma in dreams; seventh, to generate the thought of enlightenment only for the sake of the Dharma, not caring about food and drink; eighth, not to gather frequently and have expectations; ninth, to treat the ten directions with equanimity, to treat samādhi with equanimity, to aspire to sit on the Buddha's seat without fear. These are the nine conditions.' When the Buddha said these words, sixty thousand desire-realm devas all attained this samādhi. The devas flew in the air and all said, 'Excellent, excellent! To be able to hear this Dharma is immeasurable merit.' Maitreya Bodhisattva said to the Buddha, 'Is it by their own merit that these devas are able to hear this Dharma, or is it by the Buddha's majestic power?' --------------------------------------------------------------------------------
Chinese
佛言：“是诸天子今闻是者，宿命已事二万佛，供养舍利如须弥山，虽有是福无益于泥洹。今闻是三昧起坏前福，所以者何？前世所殖福皆有生灭，今是三昧以空坏有。” 弥勒又言：“闻是三昧者，后得无复坏灭耶？” 佛言：“是三昧终不可坏。所以者何？三昧无名处、无想处、无念处、无形处、无识处、无威神处、无有结行求脱处。三昧清净，是不到彼、彼不到是，无有愿想非想处，无有造作，于化无有形处，无生死断无断处，但有名，但有响，但有开慧之处，慧无所到，无作器，是故不可坏，不可灭，无色处，于欲无作识处，无起行处，不受众味，无有形，无出无入，无生处，无应处，寂然无动，无边幅，不可坏败，欲坏败者是大痴根、生死之门也。又舍利弗！有五不直，不当与从事：一者不当处法有二，二者不当于法有所起，三者不当现诸法是非无有名者，四者不当于当来过去有所见，五者诸法不可断，是为五。菩萨得是无去无来法者，疾得阿耨多罗三耶三菩提。” 无极宝三昧经卷上 大正藏第 15 册 No. 0636 无极宝三昧经 无极宝三昧经卷下 西晋月氏三藏竺法护译 须菩提白佛言：“若有念苦乐者，则不离于苦乐，是则为二法。菩 现代汉语译本 佛说：‘这些天子现在听闻此法，是因为过去世已经侍奉过两万尊佛，供养佛舍利如同须弥山（Sumeru Mountain，佛教宇宙观中的圣山），虽然有这样的福报，但对于涅槃（Nirvana，佛教中的解脱境界）并没有益处。现在听闻这个三昧（Samadhi，佛教中的禅定境界），能使以前所修的福报失效，这是为什么呢？因为前世所积累的福报都有生灭变化，而这个三昧能以空性来破除有相。’ 弥勒（Maitreya，未来佛）又问：‘听闻这个三昧的人，以后还能有坏灭吗？’ 佛说：‘这个三昧最终是不可坏灭的。这是为什么呢？因为三昧没有名称之处、没有思想之处、没有念头之处、没有形体之处、没有意识之处、没有威神之处、没有以结缚之行求脱之处。三昧是清净的，是此岸不到彼岸、彼岸不到此岸，没有愿想非想之处，没有造作，对于化生没有形体之处，没有生死断灭也没有不断灭之处，只有名称，只有响声，只有开启智慧之处，智慧无所到达，没有造作之器，所以不可坏，不可灭，没有色之处，对于欲望没有造作意识之处，没有发起行为之处，不接受各种味道，没有形体，没有出也没有入，没有生之处，没有应之处，寂静无动，没有边际，不可破坏，想要破坏它的人是大愚痴的根本、生死之门啊。’ ‘又舍利弗（Sariputra，佛陀十大弟子之一）！有五种不正直，不应当与之交往：一是不可在法中持有二元对立的观点，二是不应当在法中有所生起，三是不应当显现诸法的对错是非，因为法本无名，四是不应当对未来和过去有所执见，五是诸法不可断灭，这就是五种不正直。菩萨得到这种无去无来之法，就能迅速证得阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）。’ 《无极宝三昧经》卷上 大正藏第 15 册 No. 0636 《无极宝三昧经》 《无极宝三昧经》卷下 西晋月氏三藏竺法护译 须菩提（Subhuti，佛陀十大弟子之一）对佛说：‘如果有人执着于苦乐，那就没有脱离苦乐，这就是二法。’
English
English version The Buddha said, 'These devas (devas, celestial beings) are now hearing this because in past lives they have already served twenty thousand Buddhas, offering relics like Mount Sumeru (Sumeru Mountain, the sacred mountain in Buddhist cosmology). Although they have such merit, it is of no benefit to Nirvana (Nirvana, the state of liberation in Buddhism). Now hearing this Samadhi (Samadhi, a state of meditative consciousness in Buddhism) negates the previous merit. Why is this? Because the merit accumulated in previous lives is subject to birth and death, while this Samadhi destroys existence with emptiness.' Maitreya (Maitreya, the future Buddha) further asked, 'Will those who hear this Samadhi still be subject to destruction in the future?' The Buddha said, 'This Samadhi is ultimately indestructible. Why is this? Because Samadhi has no place of name, no place of thought, no place of念 (nian, thought), no place of form, no place of consciousness, no place of divine power, no place of seeking liberation through binding actions. Samadhi is pure, it is neither this shore reaching the other shore nor the other shore reaching this shore, there is no place of wishful thinking or non-thinking, there is no creation, for transformation there is no place of form, there is neither cessation of birth and death nor non-cessation, there is only name, only sound, only a place for opening wisdom, wisdom reaches nowhere, there is no instrument of creation, therefore it is indestructible, cannot be extinguished, there is no place of color, for desire there is no place of creating consciousness, there is no place of initiating action, it does not receive various tastes, it has no form, there is no coming out and no going in, there is no place of birth, no place of response, it is silent and unmoving, without boundaries, indestructible, those who want to destroy it are the root of great ignorance, the gate of birth and death.' 'Furthermore, Sariputra (Sariputra, one of the Buddha's ten great disciples)! There are five dishonesties that one should not associate with: first, one should not hold dualistic views in the Dharma; second, one should not have anything arise in the Dharma; third, one should not manifest the right and wrong of all dharmas, because dharmas are inherently nameless; fourth, one should not have attachments to the future and the past; fifth, all dharmas cannot be cut off, these are the five dishonesties. A Bodhisattva who obtains this Dharma of no going and no coming will quickly attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment).' 《Wuji Bao Sanmei Jing》 Scroll 1 Taisho Tripitaka Volume 15 No. 0636 《Wuji Bao Sanmei Jing》 《Wuji Bao Sanmei Jing》 Scroll 2 Translated by Dharmaraksa of the Yuezhi during the Western Jin Dynasty Subhuti (Subhuti, one of the Buddha's ten great disciples) said to the Buddha, 'If someone is attached to suffering and happiness, then they have not escaped suffering and happiness, this is dualism.' --------------------------------------------------------------------------------
Chinese
萨者不中离、不上离、不脱离、不中无所离、于所作远无作，是为作所起如幻，以幻脱幻，幻中无幻，幻中无名，如是亦不从法得度，亦不离法得度，于脱中复脱，是为无有主但有名耳。于字无知名者，是为法轮断。” 舍利弗言：“法轮本清净无所有，谁有断轮者？” 宝来曰：“不知轮有处者是即为断。” 佛言：“贪可法者是为生死根，灭法亦为无结之作也。无作之作是为不离作，离贪诸可即为无有断者，无贪不起是即道，无可不可，无生不生，无识不识，无死不死，无断不断，无远不远，诸可不可所住无想，离于无想所念无念，所说无所说，泥洹无灭离于无灭泥洹，无形离于无形，泥曰灭尽无所尽，诸法寂然离于寂然，诸法无可不可不有所失，于慧离本非名无想，所明无所明，于明冥无相知者，痴慧无相入者，于道无有得道者，若苦若乐无相识者，所起无所想，于清净无难易，所度无有主，所至无相离者，诸法非名离于非名，所度如流水，于名无转者，如是者皆即道也。佛以三昧度如人意，以万物自庄严，但庄严无形，庄严倒见，庄严诸可意王，庄严是想非想耳。” 文殊师利菩萨白佛言：“此诸天人来在会者，有几所人得是三昧？” 佛语文殊：“今是会者诸天及人，一切 现代汉语译本： 萨（Satya，真谛）者不中离、不上离、不脱离、不中无所离，对于所作之业远离无作，这便是所作之业如幻象般生起，以幻象脱离幻象，幻象之中没有幻象，幻象之中没有名称，这样也不从法（Dharma，佛法）中得到解脱，也不离开法得到解脱，在脱离之中再次脱离，这便是没有主宰，只有名称罢了。对于文字没有知其名者，这便是法轮（Dharmachakra，佛法之轮）断灭。' 舍利弗（Sariputra，佛陀十大弟子之一）言：'法轮本来清净，一无所有，谁有能力断灭法轮呢？' 宝来（Ratnagarbha，宝藏）曰：'不知轮有处所，这就是断灭。' 佛言：'贪恋可喜之法，这是生死轮回的根本，灭除法也是无结缚之作为。无作之作是不离于作，远离贪恋诸可喜之物，便是没有断灭者，没有贪恋便不会生起，这就是道（Tao，真理），无可无不可，无生无不生，无识无不识，无死无不死，无断无不断，无远无不远，诸可与不可所住之处没有妄想，远离没有妄想之处所念也没有念头，所说也没有所说，涅槃（Nirvana，寂灭）没有灭离于没有灭的涅槃，没有形体远离没有形体，泥曰灭尽没有所尽之处，诸法寂静远离寂静，诸法无可无不可没有所失，在智慧上远离根本，并非名称没有妄想，所明也没有所明，在明与冥中没有相互知晓者，愚痴与智慧没有相互进入者，在道中没有得道者，若苦若乐没有相互认识者，所起也没有所想，在清净中没有难易，所度没有主宰，所至没有相互分离者，诸法并非名称远离并非名称，所度如流水，在名称中没有转变者，这样的人都即是道。佛以三昧（Samadhi，禅定）度化如人意，以万物自我庄严，但庄严没有形体，庄严颠倒之见，庄严诸可意之王，庄严是想非想罢了。' 文殊师利菩萨（Manjusri，大乘菩萨，象征智慧）对佛说：'这些来到法会的天人，有多少人能够得到这种三昧？' 佛告诉文殊：'现在法会中的诸天及人，一切'
English
English version: 'Satya (Truth) is neither in separation, nor above separation, nor detached, nor without separation, and regarding actions, it is far from non-action. This is the arising of actions like illusions, using illusions to escape illusions, within illusions there are no illusions, within illusions there are no names. Thus, one neither attains liberation from the Dharma (Buddhist teachings), nor attains liberation by leaving the Dharma. In detachment, there is further detachment, which means there is no master, only a name. For words, there is no one who knows the name, which means the Dharma wheel (Dharmachakra) is broken.' Sariputra (one of the Buddha's ten great disciples) said, 'The Dharma wheel is originally pure and without anything, who has the ability to break the wheel?' Ratnagarbha (Treasure Womb) said, 'Not knowing that the wheel has a place is to break it.' The Buddha said, 'Greed for pleasing things is the root of birth and death, and extinguishing the Dharma is also an action without bondage. Action without action is not separate from action, and being free from greed for all pleasing things means there is no one who breaks. No greed arises, which is the Tao (the Way), neither acceptable nor unacceptable, neither born nor unborn, neither conscious nor unconscious, neither dead nor undying, neither broken nor unbroken, neither far nor near. Where all acceptable and unacceptable things reside, there is no thought; being free from no thought, there is no thought of what is thought; what is said is not said; Nirvana (liberation) is not extinguished from non-extinguished Nirvana; without form, free from form; Nirvana is extinguished without anything being extinguished; all dharmas are silent, free from silence; all dharmas are neither acceptable nor unacceptable without anything being lost. In wisdom, being free from the root is not named as no thought; what is illuminated is not illuminated; in light and darkness, there is no mutual knower; ignorance and wisdom have no mutual entry; in the Tao, there is no one who attains the Tao; whether suffering or joy, there is no mutual knower; what arises is not thought; in purity, there is no difficulty or ease; what is delivered has no master; what is reached has no mutual separation; all dharmas are not named, free from not being named; what is delivered is like flowing water; in name, there is no transformation; such people are all the Tao. The Buddha uses Samadhi (meditative consciousness) to deliver as one wishes, using all things to adorn oneself, but adornment has no form, adorns inverted views, adorns all pleasing kings, adorns is thought and not thought.' Manjusri Bodhisattva (a Mahayana Bodhisattva symbolizing wisdom) said to the Buddha, 'Among these devas and humans who have come to this assembly, how many people can attain this Samadhi?' The Buddha told Manjusri, 'All the devas and humans in this assembly now, all' --------------------------------------------------------------------------------