Chinese
如非想非非想等天，乃至无想，则恒住子法；善亦如是。” 迦叶白佛言：“世尊！如佛所说，受、想是众生。是故，非想非非想处，应非众生。” 佛告迦叶：“彼有行分。我说此众生法者，除无想天。” 迦叶白佛言：“众生为是色、为非色耶？” 佛告迦叶：“众生亦非色、亦非非色，然成就彼法名为众生。” 迦叶白佛言：“若如是，非众生成就法，更有异众生者，不应有无色天。若然者，无二法：世间色及无色。” 佛告迦叶：“法亦非色，非法亦非色。” 迦叶白佛言：“云何为法与解脱俱？为非法与解脱俱？无色天亦有解脱。” 佛告迦叶：“不然，唯有为法、无为法。是故，无色天是有为数，解脱是无为，无色天有色性耳。” 迦叶白佛言：“世尊！一切有为是色，非色是无为。无色天有色者，是佛境界，非我等境界。” 佛告迦叶：“善哉，善哉！是我境界，非汝等境界。如是诸佛世尊到解脱者，彼悉有色，解脱亦有色。” 佛告迦叶：“云何无色天？天处所作汝知不？迦叶！云何有色天？名无色数不？” 迦叶白佛言：“非我等境界。” 佛告迦叶：“如是，诸佛世尊到解脱者皆有色，汝当观察。” 现代汉语译本： ‘例如，像非想非非想天（既非有想也非无想的禅定境界）这样的天界，乃至无想天（没有任何思想的禅定境界），他们都恒常处于子法（依附于其他法而存在的法）的状态；善法也是如此。’ 迦叶（佛陀的弟子）对佛说：‘世尊！正如佛所说，受（感受）、想（思想）是众生的特征。因此，处于非想非非想处（既非有想也非无想的禅定境界）的众生，应该不算是众生。’ 佛告诉迦叶：‘他们仍然有行蕴（五蕴之一，指意志和行为）的成分。我说这是众生法，是排除了无想天（没有任何思想的禅定境界）的。’ 迦叶问佛：‘众生是属于色（物质）的，还是不属于色的呢？’ 佛告诉迦叶：‘众生既不完全属于色，也不完全不属于色，而是成就了某种法，因此被称为众生。’ 迦叶对佛说：‘如果这样，如果不是众生所成就的法，而是有另外的众生，那么就不应该有无色天（没有物质的天界）。如果这样，就没有两种法：世间的色法和无色法。’ 佛告诉迦叶：‘法既不是色，也不是非色。’ 迦叶问佛：‘那么，法是如何与解脱（从轮回中解脱）同时存在的？或者说，非法是如何与解脱同时存在的？无色天也有解脱。’ 佛告诉迦叶：‘不是这样的，只有有为法（因缘和合而生的法）和无为法（不依赖因缘而存在的法）。因此，无色天属于有为法，解脱属于无为法，无色天仍然具有色法的性质。’ 迦叶对佛说：‘世尊！一切有为法都是色法，非色法是无为法。如果说无色天有色法，那是佛的境界，不是我们所能理解的境界。’ 佛告诉迦叶：‘说得好，说得好！这是我的境界，不是你们的境界。像诸佛世尊达到解脱的，他们都有色法，解脱也具有色法。’ 佛告诉迦叶：‘什么是无色天？你了解天界所处的位置吗？迦叶！什么是色天？它被归类为无色吗？’ 迦叶对佛说：‘这不是我们所能理解的境界。’ 佛告诉迦叶：‘是的，诸佛世尊达到解脱的都有色法，你应该仔细观察。’
English
English version: 'For example, heavens like the Neither-perception-nor-non-perception (a state of meditative absorption where there is neither perception nor non-perception), and even the No-perception (a state of meditative absorption where there is no perception), they constantly abide in dependent dharmas; so it is with good dharmas.' Kashyapa (a disciple of the Buddha) said to the Buddha, 'World Honored One! As the Buddha has said, feeling (vedana) and perception (samjna) are characteristics of sentient beings. Therefore, those in the realm of Neither-perception-nor-non-perception should not be considered sentient beings.' The Buddha told Kashyapa, 'They still have the component of formations (samskara, one of the five aggregates, referring to volitional activities). When I speak of this as the dharma of sentient beings, I exclude the No-perception heaven.' Kashyapa asked the Buddha, 'Are sentient beings of the nature of form (rupa), or not of the nature of form?' The Buddha told Kashyapa, 'Sentient beings are neither entirely of the nature of form, nor entirely not of the nature of form, but rather they are designated as sentient beings because they have accomplished certain dharmas.' Kashyapa said to the Buddha, 'If that is so, if it is not a dharma accomplished by sentient beings, but there are other sentient beings, then there should not be formless heavens (arupa-loka). If that is the case, there are not two dharmas: the form of the world and the formless.' The Buddha told Kashyapa, 'Dharma is neither form nor non-form.' Kashyapa asked the Buddha, 'Then, how does dharma exist simultaneously with liberation (moksha)? Or how does non-dharma exist simultaneously with liberation? The formless heavens also have liberation.' The Buddha told Kashyapa, 'It is not so, there are only conditioned dharmas (samskrta-dharma, dharmas that arise from causes and conditions) and unconditioned dharmas (asamskrta-dharma, dharmas that do not depend on causes and conditions). Therefore, the formless heavens belong to the conditioned, liberation belongs to the unconditioned, and the formless heavens still have the nature of form.' Kashyapa said to the Buddha, 'World Honored One! All conditioned dharmas are form, and non-form is unconditioned. If the formless heavens have form, that is the realm of the Buddha, not a realm we can understand.' The Buddha told Kashyapa, 'Well said, well said! This is my realm, not your realm. Those Buddhas, World Honored Ones, who have attained liberation, they all have form, and liberation also has form.' The Buddha told Kashyapa, 'What are the formless heavens? Do you know the location of the heavens? Kashyapa! What are the form heavens? Are they classified as formless?' Kashyapa said to the Buddha, 'This is not a realm we can understand.' The Buddha told Kashyapa, 'Yes, those Buddhas, World Honored Ones, who have attained liberation all have form, you should observe carefully.' --------------------------------------------------------------------------------
Chinese
迦叶白佛言：“世尊！若如是得解脱者，复应受苦乐。” 佛告迦叶：“如有病众生，服药离病已，还复病耶？” 迦叶白佛言：“若有业者，则必有病。” 佛告迦叶：“无业者，彼有病耶？” 迦叶白佛言：“不也。世尊！” 佛告迦叶：“如是，离苦乐是解脱。当知苦乐是病，如丈夫是得涅槃者。” 迦叶白佛言：“若离苦乐是解脱者，无业病尽耶？” 佛告迦叶：“世间乐者，彼则是苦。于彼出离，如是业尽得解脱。” 迦叶白佛言：“不复终尽耶？” 佛告迦叶：“譬虚空如海，虚空如海耶？虚空无譬，解脱无譬亦复如是。如无色天有色而不可知，亦不可知似此似彼。如是住、如是游戏，非是声闻缘觉境界；解脱亦如是。” 迦叶白佛言：“世尊！一切众生谁之所作？” 佛告迦叶：“众生自作。” 迦叶白佛言：“此义云何？” 佛告迦叶：“作福者佛，作恶者众生。” 迦叶白佛言：“最初众生谁之所作？” 佛告迦叶：“非想非非想等无色天，谁之所作？云何活？云何住？” 迦叶白佛言：“于彼诸业所不能知，然唯业作。如是，众生生死黑及涅槃白，谁之所作？” 佛告迦叶：“业之 现代汉语译本 迦叶（Kasyapa）对佛说：‘世尊！如果像这样得到解脱，那么就应该再次承受苦乐。’ 佛告诉迦叶：‘如果一个有病的众生，服药后病好了，还会再复发吗？’ 迦叶对佛说：‘如果还有业，就一定会生病。’ 佛告诉迦叶：‘没有业的人，他还会生病吗？’ 迦叶对佛说：‘不会的，世尊！’ 佛告诉迦叶：‘是的，离开苦乐就是解脱。应当知道苦乐是病，就像丈夫（purusa）是得到涅槃（Nirvana）的人一样。’ 迦叶对佛说：‘如果离开苦乐就是解脱，那么就是没有业，病都尽了吗？’ 佛告诉迦叶：‘世间的快乐，实际上就是痛苦。从那里出离，这样业就尽了，得到解脱。’ 迦叶对佛说：‘不会再有终尽了吗？’ 佛告诉迦叶：‘比如虚空像大海，虚空像大海吗？虚空没有比喻，解脱也没有比喻，也是这样。就像无色界天（Arupadhatu）有色却不可知，也不可知像这样像那样。像这样住，像这样游戏，不是声闻（Sravaka）缘觉（Pratyekabuddha）的境界；解脱也是这样。’ 迦叶对佛说：‘世尊！一切众生是谁造作的？’ 佛告诉迦叶：‘众生自己造作。’ 迦叶对佛说：‘这是什么意思？’ 佛告诉迦叶：‘作福的是佛，作恶的是众生。’ 迦叶对佛说：‘最初的众生是谁造作的？’ 佛告诉迦叶：‘非想非非想处（Naivasamjnanasamjnayatana）等无色界天，是谁造作的？他们如何活？如何住？’ 迦叶对佛说：‘对于那些业，我们无法知道，但唯有业在造作。这样，众生的生死是黑色的，涅槃是白色的，是谁造作的？’ 佛告诉迦叶：‘业的’
English
English version Kasyapa said to the Buddha, 'World Honored One, if liberation is attained in this way, then one should again experience suffering and pleasure.' The Buddha said to Kasyapa, 'If a sick being takes medicine and is cured, will the illness return?' Kasyapa said to the Buddha, 'If there is karma, then there will certainly be illness.' The Buddha said to Kasyapa, 'If there is no karma, will there be illness?' Kasyapa said to the Buddha, 'No, World Honored One!' The Buddha said to Kasyapa, 'Thus, liberation is the separation from suffering and pleasure. Know that suffering and pleasure are illnesses, just as a purusa (man) is one who has attained Nirvana (liberation).' Kasyapa said to the Buddha, 'If liberation is the separation from suffering and pleasure, then is it that there is no karma and all illness is exhausted?' The Buddha said to Kasyapa, 'The pleasures of the world are actually suffering. To depart from them is how karma is exhausted and liberation is attained.' Kasyapa said to the Buddha, 'Will there be no more end?' The Buddha said to Kasyapa, 'It is like space being compared to the ocean. Is space like the ocean? Space has no comparison, and liberation has no comparison either. It is like the Arupadhatu (formless realm) heavens, which have form but are unknowable, and it is not possible to know if they are like this or like that. To abide in this way, to play in this way, is not the realm of Sravakas (hearers) or Pratyekabuddhas (solitary realizers); liberation is also like this.' Kasyapa said to the Buddha, 'World Honored One, who creates all beings?' The Buddha said to Kasyapa, 'Beings create themselves.' Kasyapa said to the Buddha, 'What does this mean?' The Buddha said to Kasyapa, 'Those who create merit are Buddhas, and those who create evil are beings.' Kasyapa said to the Buddha, 'Who created the first beings?' The Buddha said to Kasyapa, 'Who created the Arupadhatu heavens such as Naivasamjnanasamjnayatana (neither perception nor non-perception)? How do they live? How do they abide?' Kasyapa said to the Buddha, 'We cannot know about those karmas, but only karma creates them. Thus, the cycle of birth and death of beings is black, and Nirvana is white. Who creates them?' The Buddha said to Kasyapa, 'The karma of' -------------------------------------------------------------------------------- 所作，业起无量法，善起无量法。” 迦叶白佛言：“何者业起？何者善起？” 佛告迦叶：“业起者有，善起者解脱。” 迦叶白佛言：“无生处云何善起？” 佛告迦叶：“如如不异。”
Chinese
迦叶白佛言：“若善起者，云何到无生处？” 佛告迦叶：“行善业。” 迦叶白佛言：“谁之所教？” 佛告迦叶：“无始佛教。” 迦叶白佛言：“一切无始，佛谁化？谁教？” 佛告迦叶：“无始者，非一切声闻缘觉思量所知。若有士夫出于世间，智慧多闻如舍利弗，长夜思惟终不能知。佛之无始谁最为先，乃至涅槃、中间，亦不能知。复次，迦叶！如大目连以神通力求最初佛世界，无始终不能得。如是一切声闻缘觉、十地菩萨——如弥勒等——悉不能知。如佛元起难可得知，众生元起亦复如是。” 迦叶白佛言：“是故，世尊！无有作者，无有受者。” 佛告迦叶：“因是作者、受者。” 迦叶白佛言：“世间为有尽耶？为无尽乎？” 佛告迦叶：“世间未曾尽、无所尽、无尽时。” 佛告迦叶：“如以一毛渧大海水，能令尽不？” 迦叶白佛言：“唯然能尽。” 佛告迦叶：“乃往过去无量阿僧祇大劫时 现代汉语译本：'所作，业起无量法，善起无量法。' 迦叶（Kasyapa，佛陀的十大弟子之一）对佛说：'什么是业起？什么是善起？' 佛告诉迦叶：'业起是有，善起是解脱。' 迦叶对佛说：'无生之处如何是善起？' 佛告诉迦叶：'如如不异（真如实相，不生不灭）。' 迦叶对佛说：'如果善起，如何到达无生之处？' 佛告诉迦叶：'行善业。' 迦叶对佛说：'是谁教导的？' 佛告诉迦叶：'无始佛教（没有开始的佛陀教诲）。' 迦叶对佛说：'一切都是无始的，佛又化导谁？教导谁？' 佛告诉迦叶：'无始的，不是一切声闻（Sravaka，听闻佛法而修行的人）缘觉（Pratyekabuddha，靠自己觉悟的人）所能思量知道的。如果有士夫（有德行的人）出现在世间，智慧多闻如舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著称），长夜思惟也终究不能知道。佛的无始谁是最先，乃至涅槃（Nirvana，解脱）中间，也不能知道。再次，迦叶！如大目连（Maha Maudgalyayana，佛陀的十大弟子之一，以神通著称）以神通力求最初佛的世界，无始无终都不能得到。像这样一切声闻缘觉、十地菩萨（菩萨修行的十个阶段）——如弥勒（Maitreya，未来佛）等——都不能知道。如佛的最初起源难以得知，众生的最初起源也是如此。' 迦叶对佛说：'因此，世尊！没有作者，没有受者。' 佛告诉迦叶：'因为有作者、受者。' 迦叶对佛说：'世间是有尽的吗？还是无尽的呢？' 佛告诉迦叶：'世间未曾有尽，无所尽，没有尽时。' 佛告诉迦叶：'如果用一根毛尖滴入大海的水，能让大海的水尽吗？' 迦叶对佛说：'当然不能尽。' 佛告诉迦叶：'在过去无量阿僧祇（Asamkhya，极大的数字）大劫时'
English
English version: 'What is done, from karma arise immeasurable dharmas, from good arise immeasurable dharmas.' Kasyapa (one of the ten great disciples of the Buddha) said to the Buddha, 'What is the arising of karma? What is the arising of good?' The Buddha told Kasyapa, 'The arising of karma is existence, the arising of good is liberation.' Kasyapa said to the Buddha, 'How is the place of non-arising the arising of good?' The Buddha told Kasyapa, 'Suchness is not different (the true reality, neither arising nor ceasing).' Kasyapa said to the Buddha, 'If there is the arising of good, how does one reach the place of non-arising?' The Buddha told Kasyapa, 'Practice good karma.' Kasyapa said to the Buddha, 'Who taught this?' The Buddha told Kasyapa, 'The beginningless Buddha's teaching (the teachings of the Buddha without a beginning).' Kasyapa said to the Buddha, 'If everything is without beginning, who does the Buddha transform? Who does he teach?' The Buddha told Kasyapa, 'That which is without beginning is not something that all Sravakas (those who hear the Dharma and practice), Pratyekabuddhas (those who attain enlightenment on their own) can comprehend through thought. If a virtuous person appears in the world, with wisdom and learning like Sariputra (one of the ten great disciples of the Buddha, known for his wisdom), even after thinking for a long night, they will ultimately not know. Who was the first of the Buddha's beginninglessness, even until Nirvana (liberation), in between, they cannot know. Furthermore, Kasyapa! Like Maha Maudgalyayana (one of the ten great disciples of the Buddha, known for his supernatural powers) using his supernatural powers to seek the first Buddha's world, without beginning or end, he cannot find it. Like this, all Sravakas, Pratyekabuddhas, Bodhisattvas of the ten stages (the ten stages of Bodhisattva practice) - like Maitreya (the future Buddha) and others - cannot know. Just as the original arising of the Buddha is difficult to know, so too is the original arising of sentient beings.' Kasyapa said to the Buddha, 'Therefore, World Honored One! There is no doer, and no receiver.' The Buddha told Kasyapa, 'Because there is a doer and a receiver.' Kasyapa said to the Buddha, 'Is the world finite? Or is it infinite?' The Buddha told Kasyapa, 'The world has never been finite, is without limit, and has no end.' The Buddha told Kasyapa, 'If one were to use a single hair to drip water into the ocean, could it make the ocean water end?' Kasyapa said to the Buddha, 'Certainly, it cannot end.' The Buddha told Kasyapa, 'In the past, during immeasurable Asamkhya (an extremely large number) great kalpas' --------------------------------------------------------------------------------