Chinese
叶！若见义者，则不须因缘；若不见义，则须因缘。如是，迦叶！诸佛世尊常以无量因缘显示解脱。” 迦叶白佛言：“云何为因？” 佛告迦叶：“因者是事。” 迦叶白佛言：“云何为缘？” 佛告迦叶：“缘者是依。” 迦叶白佛言：“愿更显示，其譬云何？” 佛告迦叶：“如由父母而生其子，母则是因，父则是缘。是故，父母因缘生子。如是说因缘生法，是名为成。” 迦叶白佛言：“成者有何义？” 佛告迦叶：“成者，世间成。” 迦叶白佛言：“云何世间？” 佛告迦叶：“众生和合施设。” 迦叶白佛言：“云何众生？” 佛告迦叶：“法集施设。” 迦叶白佛言：“云何为法？” 佛告迦叶：“非法亦法，法亦非法。法者复有二种。何等为二？有为及无为、色及非色，更无第三法。” 迦叶白佛言：“法何像类？” 佛告迦叶：“法者，非色。” 迦叶白佛言：“非法何类？” 佛告迦叶：“非法者，亦非色。” 迦叶白佛言：“若法、非法非色无相，云何是法？云何非法？” 佛告迦叶：“法者是涅槃，非法者是有。” 迦叶白佛言：“若法、非法非色 现代汉语译本 佛陀说：‘迦叶（Kasyapa），如果能理解真义，就不需要因缘（hetu-pratyaya）；如果不能理解真义，就需要因缘。迦叶，诸佛世尊常常用无量的因缘来显示解脱。’ 迦叶问佛：‘什么是因？’ 佛陀告诉迦叶：‘因是指事物本身。’ 迦叶问佛：‘什么是缘？’ 佛陀告诉迦叶：‘缘是指依靠。’ 迦叶问佛：‘希望您进一步解释，用比喻来说明是什么样的？’ 佛陀告诉迦叶：‘比如父母生下孩子，母亲是因，父亲是缘。所以，父母因缘和合而生子。这样说因缘生法，就叫做成就。’ 迦叶问佛：‘成就有什么意义？’ 佛陀告诉迦叶：‘成就，是指世间的成就。’ 迦叶问佛：‘什么是世间？’ 佛陀告诉迦叶：‘世间是众生和合而安立的。’ 迦叶问佛：‘什么是众生？’ 佛陀告诉迦叶：‘众生是诸法聚集而安立的。’ 迦叶问佛：‘什么是法？’ 佛陀告诉迦叶：‘非法也是法，法也是非法。法又分为两种。是哪两种呢？有为法和无为法、色法和非色法，没有第三种法。’ 迦叶问佛：‘法是什么样的？’ 佛陀告诉迦叶：‘法不是色。’ 迦叶问佛：‘非法是什么样的？’ 佛陀告诉迦叶：‘非法也不是色。’ 迦叶问佛：‘如果法和非法都不是色，没有相状，那怎么能说是法？怎么能说是非法？’ 佛陀告诉迦叶：‘法是指涅槃（Nirvana），非法是指有（bhava）。’ 迦叶问佛：‘如果法和非法都不是色，’
English
English version The Buddha said: 'Kasyapa, if one sees the meaning, then there is no need for causes and conditions (hetu-pratyaya); if one does not see the meaning, then there is a need for causes and conditions. Kasyapa, the Buddhas, the World Honored Ones, always reveal liberation through countless causes and conditions.' Kasyapa asked the Buddha: 'What is a cause?' The Buddha told Kasyapa: 'A cause is the thing itself.' Kasyapa asked the Buddha: 'What is a condition?' The Buddha told Kasyapa: 'A condition is that which is relied upon.' Kasyapa asked the Buddha: 'I wish you would explain further, what is it like in a metaphor?' The Buddha told Kasyapa: 'For example, when parents give birth to a child, the mother is the cause, and the father is the condition. Therefore, the parents, through causes and conditions, give birth to a child. Thus, it is said that phenomena arise from causes and conditions, and this is called accomplishment.' Kasyapa asked the Buddha: 'What is the meaning of accomplishment?' The Buddha told Kasyapa: 'Accomplishment refers to worldly accomplishment.' Kasyapa asked the Buddha: 'What is the world?' The Buddha told Kasyapa: 'The world is established by the aggregation of sentient beings.' Kasyapa asked the Buddha: 'What are sentient beings?' The Buddha told Kasyapa: 'Sentient beings are established by the aggregation of dharmas.' Kasyapa asked the Buddha: 'What is a dharma?' The Buddha told Kasyapa: 'Non-dharma is also dharma, and dharma is also non-dharma. Dharma is further divided into two types. What are the two? Conditioned and unconditioned, form and non-form, there is no third dharma.' Kasyapa asked the Buddha: 'What is the nature of dharma?' The Buddha told Kasyapa: 'Dharma is not form.' Kasyapa asked the Buddha: 'What is the nature of non-dharma?' The Buddha told Kasyapa: 'Non-dharma is also not form.' Kasyapa asked the Buddha: 'If dharma and non-dharma are not form and have no characteristics, how can they be called dharma? How can they be called non-dharma?' The Buddha told Kasyapa: 'Dharma refers to Nirvana, and non-dharma refers to existence (bhava).' Kasyapa asked the Buddha: 'If dharma and non-dharma are not form,' --------------------------------------------------------------------------------
Chinese
无相者，彼慧者云何知？何所知？何故知彼相耶？” 佛告迦叶：“众生生生死中，习种种福德，清净善根，是其正行。若彼行如是法，一切净相生；若行此法者，是法众生。众生生生死中，行种种非福恶不善业。若彼行如是非法，一切恶不净相生；若行此非法者，是非法众生。” 迦叶白佛言：“世尊！云何众生？” 佛告迦叶：“众生者，四界摄施设，谓内地界、水界、火界、风界，及入处五根，乃至十三缘起支(《无尽意经》中云：‘从不正思惟生无明。’故十三支)，受、想、思，心意识——是名众生法。迦叶当知，是名一切法。” 迦叶白佛言：“是中何等法是众生？” 佛告迦叶：“是中非一法名为众生。所以者何？迦叶！譬如波斯匿王鼓，何等为鼓？” 迦叶白佛言：“所言鼓者，皮、木、及捊，此三法和合，是名为鼓。” 佛告迦叶：“如是和合施设，名为众生。” 迦叶白佛言：“声鼓者，非鼓耶？” 佛告迦叶：“离声鼓者，鼓亦有声，以风动故。” 迦叶白佛言：“鼓者，为是法、为是非法耶？” 佛告迦叶：“鼓者，非法非非法。” 迦叶白佛言：“名为何等？” 佛告迦叶：“非法非非法者，名为无记 现代汉语译本：‘无相’（没有具体形态）的境界，有智慧的人如何认知？认知什么？又为何要认知这种‘相’（形态）呢？ 佛陀告诉迦叶：‘众生在生死轮回中，习惯于修习各种福德，清净的善根，这是他们的正当行为。如果他们修行这样的法，一切清净的相就会产生；修行这种法的人，就是‘法众生’。众生在生死轮回中，也习惯于造作各种非福德的恶业和不善业。如果他们修行这样的非法，一切恶浊不净的相就会产生；修行这种非法的人，就是‘非法众生’。’ 迦叶问佛陀：‘世尊，什么是众生呢？’ 佛陀告诉迦叶：‘众生，是由四大（地、水、火、风）所构成，以及五根（眼、耳、鼻、舌、身）等入处，乃至十三缘起支（《无尽意经》中说：‘从不正思惟产生无明。’所以是十三支），受、想、思，心意识——这些合起来称为众生法。迦叶，你要知道，这就是一切法。’ 迦叶问佛陀：‘在这其中，哪一种法是众生呢？’ 佛陀告诉迦叶：‘这里没有单一的法可以称为众生。为什么呢？迦叶，譬如波斯匿王（古代印度国王）的鼓，什么可以称为鼓呢？’ 迦叶回答说：‘所谓的鼓，是由皮、木和捊（鼓槌）这三种法和合而成，才能称为鼓。’ 佛陀告诉迦叶：‘就像这样，各种要素和合施设，就称为众生。’ 迦叶问佛陀：‘鼓的声音，不是鼓吗？’ 佛陀告诉迦叶：‘即使没有声音，鼓本身也有声音，因为风在吹动它。’ 迦叶问佛陀：‘鼓，是法，还是非法呢？’ 佛陀告诉迦叶：‘鼓，既不是法，也不是非法。’ 迦叶问佛陀：‘那它叫什么呢？’ 佛陀告诉迦叶：‘既不是法也不是非法的，称为无记（不属于善或恶的性质）。’
English
English version: 'The formless' (without specific shape), how does the wise one know it? What does one know? And why does one know that 'form' (shape)? The Buddha told Kāśyapa: 'Beings in the cycle of birth and death are accustomed to cultivating various merits and pure good roots, which is their proper conduct. If they practice such a Dharma, all pure forms will arise; those who practice this Dharma are 'Dharma beings'. Beings in the cycle of birth and death are also accustomed to creating various non-meritorious evil and unwholesome deeds. If they practice such non-Dharma, all impure and defiled forms will arise; those who practice this non-Dharma are 'non-Dharma beings'.' Kāśyapa asked the Buddha: 'World Honored One, what are beings?' The Buddha told Kāśyapa: 'Beings are constituted by the four elements (earth, water, fire, and wind), as well as the entrances of the five senses (eye, ear, nose, tongue, and body), and even the thirteen links of dependent origination (the *Avatamsaka Sutra* says: 'Ignorance arises from improper thinking.' Hence, thirteen links), feeling, perception, volition, and consciousness—these together are called the Dharma of beings. Kāśyapa, you should know, this is all Dharma.' Kāśyapa asked the Buddha: 'Among these, which Dharma is a being?' The Buddha told Kāśyapa: 'There is no single Dharma here that can be called a being. Why is that? Kāśyapa, for example, the drum of King Prasenajit (an ancient Indian king), what can be called a drum?' Kāśyapa replied: 'What is called a drum is formed by the combination of three Dharmas: the skin, the wood, and the drumstick, and only then can it be called a drum.' The Buddha told Kāśyapa: 'Just like that, the combination of various elements is called a being.' Kāśyapa asked the Buddha: 'Is the sound of the drum not the drum?' The Buddha told Kāśyapa: 'Even without sound, the drum itself has sound because the wind is moving it.' Kāśyapa asked the Buddha: 'Is the drum Dharma or non-Dharma?' The Buddha told Kāśyapa: 'The drum is neither Dharma nor non-Dharma.' Kāśyapa asked the Buddha: 'Then what is it called?' The Buddha told Kāśyapa: 'That which is neither Dharma nor non-Dharma is called indeterminate (not belonging to good or evil nature).' -------------------------------------------------------------------------------- 。”
Chinese
迦叶白佛言：“有无记法者，世间应有三法。” 佛告迦叶：“无记相者，如非男、非女。非男、非女，名为不男，彼亦如是。” 迦叶白佛言：“如世尊说，父母和合而生其子。若父母无众生种子者，不为父母因缘。” 佛告迦叶：“彼无众生种子者，名为涅槃。大常不男，亦复如是。所以者何？譬如波斯匿王与敌国战时，彼诸战士，食丈夫禄。不勇猛者，不名丈夫。如是，无众生种子者，不名父母。常不男者，亦复如是。” 迦叶白佛言：“世尊！善法、不善法、无记法，何者善法？何者不善法？何者无记法？” 佛告迦叶：“乐受是善法、苦受是不善法、不苦不乐受是无记法，此三法众生常触。乐受者，谓天人五欲功德。苦受者，谓地狱、畜生、饿鬼、阿修罗。不苦不乐受者，谓白癣等。” 迦叶白佛言：“此则不然。” 佛告迦叶：“从乐生苦、从苦生苦，彼为无记。” 迦叶白佛言：“其譬如何？” 佛告迦叶：“因食生病，食则是乐、病则是苦。彼白癣等，名为无记。” 迦叶白佛言：“若苦乐名无记者，父、母、子亦无记。” 佛告迦叶：“此则不然。” 迦叶白佛言：“其譬如何？” 佛告迦叶：“ 现代汉语译本： 迦叶对佛说：‘关于无记法，世间应该有三种法。’ 佛告诉迦叶：‘无记的相状，就像非男非女。非男非女，称为不男，它也是这样。’ 迦叶对佛说：‘如世尊所说，父母和合而生下子女。如果父母没有众生种子，就不能成为父母的因缘。’ 佛告诉迦叶：‘那些没有众生种子的人，称为涅槃（Nirvana，佛教术语，指解脱生死轮回的境界）。大常不男，也是这样。为什么呢？譬如波斯匿王（Prasenajit，古印度拘萨罗国国王）与敌国作战时，那些战士，吃着丈夫的俸禄。不勇猛的人，不能称为丈夫。同样，没有众生种子的人，不能称为父母。常不男的人，也是这样。’ 迦叶对佛说：‘世尊！善法、不善法、无记法，什么是善法？什么是不善法？什么是无记法？’ 佛告诉迦叶：‘乐受是善法，苦受是不善法，不苦不乐受是无记法，这三种法众生常常接触。乐受，是指天人五欲（五种感官欲望）的功德。苦受，是指地狱、畜生、饿鬼、阿修罗（Asura，一种神道生物）的境界。不苦不乐受，是指白癣等。’ 迦叶对佛说：‘这不对。’ 佛告诉迦叶：‘从乐产生苦，从苦产生苦，那才是无记。’ 迦叶对佛说：‘这譬喻是什么呢？’ 佛告诉迦叶：‘因为饮食而生病，饮食是乐，疾病是苦。那些白癣等，称为无记。’ 迦叶对佛说：‘如果苦乐称为无记，那么父、母、子也都是无记。’ 佛告诉迦叶：‘这不对。’ 迦叶对佛说：‘这譬喻是什么呢？’ 佛告诉迦叶：
English
English version: Kasyapa said to the Buddha, 'Regarding the indeterminate (avyākrta) dharmas, there should be three dharmas in the world.' The Buddha told Kasyapa, 'The characteristic of the indeterminate is like neither male nor female. Neither male nor female is called neuter, and it is also like that.' Kasyapa said to the Buddha, 'As the World-Honored One said, parents unite and give birth to a child. If parents do not have the seed of sentient beings, they cannot be the cause of parents.' The Buddha told Kasyapa, 'Those who do not have the seed of sentient beings are called Nirvana (the state of liberation from the cycle of birth and death). The great constant neuter is also like that. Why is that? For example, when King Prasenajit (King of Kosala in ancient India) fought with an enemy country, those warriors ate the salary of a husband. Those who are not brave are not called husbands. Likewise, those who do not have the seed of sentient beings are not called parents. The constant neuter is also like that.' Kasyapa said to the Buddha, 'World-Honored One! Good dharmas, unwholesome dharmas, and indeterminate dharmas, what are good dharmas? What are unwholesome dharmas? What are indeterminate dharmas?' The Buddha told Kasyapa, 'Pleasant feeling is a good dharma, painful feeling is an unwholesome dharma, and neither pleasant nor painful feeling is an indeterminate dharma. These three dharmas are constantly experienced by sentient beings. Pleasant feeling refers to the merits of the five desires of gods and humans. Painful feeling refers to the realms of hell, animals, hungry ghosts, and Asuras (a type of demigod). Neither pleasant nor painful feeling refers to conditions like white patches on the skin.' Kasyapa said to the Buddha, 'This is not so.' The Buddha told Kasyapa, 'From pleasure arises pain, and from pain arises pain, that is indeterminate.' Kasyapa said to the Buddha, 'What is the analogy for this?' The Buddha told Kasyapa, 'Because of eating, illness arises. Eating is pleasure, and illness is pain. Those white patches on the skin are called indeterminate.' Kasyapa said to the Buddha, 'If pleasure and pain are called indeterminate, then father, mother, and child are also indeterminate.' The Buddha told Kasyapa, 'This is not so.' Kasyapa said to the Buddha, 'What is the analogy for this?' The Buddha told Kasyapa, --------------------------------------------------------------------------------