Chinese
梵天言：“如业性，力亦如是；是二不出于如。” 尔时舍利弗白佛言：“世尊！若有能入是菩萨随宜所说法中者，得大功德。所以者何？世尊！乃至闻是上人名字尚得大利，何况闻其所说！譬如有树不依于地，在虚空中而现根茎、枝叶、华果，甚为希有；此人行相亦复如是，不住一切法，而于十方现有行、有生死，亦有如是智慧辩才。世尊！若有善男子、善女人闻是智慧自在力者，其谁不发阿耨多罗三藐三菩提心！” 尔时有一菩萨名曰普华，在会中坐，谓长老舍利弗：“仁者已得法性；佛亦称汝于智慧人中为最第一。何以不能现如是智慧辩才自在力耶？” 舍利弗言：“普华！佛诸弟子随其智力能有所说。” 普华言：“舍利弗！法性有多少耶？” 舍利弗言：“无也。” 普华言：“汝何以言：‘佛诸弟子随其智力能有所说。’？” 舍利弗言：“随所得法而有所说。” 普华言：“汝证法性无量相耶？” 舍利弗言：“然！” 普华言：“汝云何言：‘随所得法而有所说。’？如法性无量相，得亦如是；如得，说亦如是。何 现代汉语译本 ‘你是否在造业的过程中行动呢？’ 梵天（Brahma，印度教的创造之神）回答说：‘我不在造业的过程中行动。’ 网明（Net-illumination，菩萨名）问道：‘为什么说“因为业力的缘故”？’ 梵天回答说：‘如业的性质，其力量也是如此；这两者都不超出“如”（tathata，真如实性）。’ 这时，舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著称）对佛说：‘世尊！如果有人能够领会这位菩萨随顺因缘所说的法，就能获得巨大的功德。为什么呢？世尊！乃至听到这位上人的名字尚且能获得很大的利益，更何况是听闻他所说的法！譬如有一棵树不依附于地面，在虚空中显现出根茎、枝叶、花果，这是非常稀有的；这位菩萨的行迹也是如此，不住于一切法，却在十方世界显现有行动、有生死，也有这样的智慧和辩才。世尊！如果有善男子、善女人听闻这种智慧自在的力量，有谁不会发起阿耨多罗三藐三菩提心（anuttara-samyak-sambodhi-citta，无上正等正觉之心）呢！’ 这时，有一位菩萨名叫普华（Puspa，花），在法会中就坐，对长老舍利弗说：‘仁者已经证得法性；佛也称赞您在智慧人中最为第一。为什么不能显现出这样的智慧辩才自在力呢？’ 舍利弗说：‘普华！佛的弟子们随着各自的智慧力量能够有所说法。’ 普华问道：‘法性有多少呢？’ 舍利弗回答说：‘没有。’ 普华问道：‘您为什么说“佛的弟子们随着各自的智慧力量能够有所说法”呢？’ 舍利弗回答说：‘随着所证得的法而有所说法。’ 普华问道：‘您证得的法性是无量相吗？’ 舍利弗回答说：‘是的！’ 普华问道：‘您为什么说“随着所证得的法而有所说法”呢？如法性是无量相，证得也是如此；如证得，说法也是如此。为什么’
English
English version ‘Do you act in the process of creating karma?’ Brahma (the creator god in Hinduism) said, ‘I do not act in the process of creating karma.’ Net-illumination (a Bodhisattva's name) asked, ‘Why do you say, “because of the power of karma”?’ Brahma said, ‘As the nature of karma is, so is its power; these two do not go beyond ‘suchness’ (tathata).’ At that time, Sariputra (one of the Buddha's ten great disciples, known for his wisdom) said to the Buddha, ‘World-Honored One! If someone can enter into the Dharma spoken by this Bodhisattva according to circumstances, they will gain great merit. Why? World-Honored One! Even hearing the name of this superior person can bring great benefit, how much more so to hear what he says! It is like a tree that does not rely on the ground, but manifests roots, stems, branches, leaves, flowers, and fruits in empty space, which is very rare; the conduct of this person is also like this, not abiding in all dharmas, but manifesting actions and birth and death in the ten directions, and also having such wisdom and eloquence. World-Honored One! If good men and good women hear of this power of wisdom and freedom, who would not generate the mind of anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment)!’ At that time, there was a Bodhisattva named Puspa (Flower), sitting in the assembly, who said to the elder Sariputra, ‘Reverend one, you have already attained the nature of Dharma; the Buddha also praises you as the foremost among wise people. Why can't you manifest such wisdom, eloquence, and power of freedom?’ Sariputra said, ‘Puspa! The Buddha's disciples can speak according to their respective wisdom and power.’ Puspa asked, ‘How much is the nature of Dharma?’ Sariputra replied, ‘None.’ Puspa asked, ‘Why do you say, “The Buddha's disciples can speak according to their respective wisdom and power”?’ Sariputra replied, ‘They speak according to the Dharma they have attained.’ Puspa asked, ‘Have you realized the Dharma-nature as immeasurable?’ Sariputra replied, ‘Yes!’ Puspa asked, ‘Why do you say, “They speak according to the Dharma they have attained”? As the Dharma-nature is immeasurable, so is the attainment; as the attainment is, so is the speaking. Why’ -------------------------------------------------------------------------------- 以故？法性无量故。” 舍利弗言：“法性非得相。”
Chinese
普华言：“若法性非得相者，汝出法性得解脱耶？” 舍利弗言：“不也！” 普华言：“何故尔耶？” 舍利弗言：“若出法性得解脱者，则坏法性。” 普华言：“是故，舍利弗！如仁者得道，法性亦尔。” 舍利弗言：“我为听来，非为说也。” 普华言：“一切法皆入法性，此中宁有说者、听者不？” 舍利弗言：“不也。” 普华言：“若然者，汝何故言：‘我为听来，非为说耶。’？” 舍利弗言：“佛说二人得福无量：一者，专精说法；二者，一心听受。是故汝今应说，我当听受。” 普华言：“汝入灭尽定，能听法耶？” 舍利弗言：“入灭尽定，无有二行而听法也。” 普华言：“汝信佛说一切法是灭尽相不？” 舍利弗言：“然！一切法皆灭尽相，我信是说。” 普华言：“若然者，舍利弗常不能听法。所以者何？一切法常灭尽相故。” 舍利弗言：“汝能不起于定而说法耶？” 普华言：“颇有一法非是定耶？” 舍利弗言：“无也。” 普华言：“是故常知一切凡夫常在于定。” 舍利弗言：“ 现代汉语译本： ‘为什么呢？因为法性（Dharmata）是无量的。’ 舍利弗（Sariputra）说：‘法性不是可以获得的。’ 普华（Pu-hua）说：‘如果法性不是可以获得的，你离开法性得到解脱了吗？’ 舍利弗说：‘没有。’ 普华说：‘为什么呢？’ 舍利弗说：‘如果离开法性得到解脱，那就破坏了法性。’ 普华说：‘所以，舍利弗！正如仁者得道，法性也是如此。’ 舍利弗说：‘我是来听法的，不是来说法的。’ 普华说：‘一切法都进入法性，这里面哪里有说法者、听法者呢？’ 舍利弗说：‘没有。’ 普华说：‘如果这样，你为什么说：“我是来听法的，不是来说法的”呢？’ 舍利弗说：‘佛说二人得福无量：一是专心说法；二是专心听受。所以你现在应该说，我应当听受。’ 普华说：‘你进入灭尽定（Nirodha-samapatti），能听法吗？’ 舍利弗说：‘进入灭尽定，就没有二种行为来听法了。’ 普华说：‘你相信佛说一切法都是灭尽相吗？’ 舍利弗说：‘是的！一切法都是灭尽相，我相信这个说法。’ 普华说：‘如果这样，舍利弗常常不能听法。为什么呢？因为一切法常常是灭尽相的缘故。’ 舍利弗说：‘你能不从定中起来而说法吗？’ 普华说：‘难道有一法不是定吗？’ 舍利弗说：‘没有。’ 普华说：‘所以常常知道一切凡夫常常处于定中。’ 舍利弗说：
English
English version: ‘Why is that? Because Dharmata (法性, the nature of reality) is immeasurable.’ Sariputra (舍利弗) said, ‘Dharmata is not something that can be attained.’ Pu-hua (普华) said, ‘If Dharmata is not something that can be attained, did you attain liberation by exiting Dharmata?’ Sariputra said, ‘No!’ Pu-hua said, ‘Why is that?’ Sariputra said, ‘If one attained liberation by exiting Dharmata, then one would be destroying Dharmata.’ Pu-hua said, ‘Therefore, Sariputra! Just as the virtuous one attains the Way, so too is Dharmata.’ Sariputra said, ‘I have come to listen, not to speak.’ Pu-hua said, ‘All dharmas enter Dharmata; in this, is there a speaker or a listener?’ Sariputra said, ‘No.’ Pu-hua said, ‘If that is so, why do you say: “I have come to listen, not to speak”?’ Sariputra said, ‘The Buddha said that two people obtain immeasurable merit: one, who is dedicated to expounding the Dharma; two, who is single-mindedly listening and receiving. Therefore, you should now speak, and I shall listen and receive.’ Pu-hua said, ‘When you enter Nirodha-samapatti (灭尽定, the cessation attainment), can you listen to the Dharma?’ Sariputra said, ‘When entering Nirodha-samapatti, there are no dualistic activities to listen to the Dharma.’ Pu-hua said, ‘Do you believe that the Buddha said that all dharmas are of the nature of cessation?’ Sariputra said, ‘Yes! All dharmas are of the nature of cessation; I believe this teaching.’ Pu-hua said, ‘If that is so, Sariputra is constantly unable to listen to the Dharma. Why is that? Because all dharmas are constantly of the nature of cessation.’ Sariputra said, ‘Can you expound the Dharma without arising from samadhi (定, concentration)?’ Pu-hua said, ‘Is there a single dharma that is not samadhi?’ Sariputra said, ‘No.’ Pu-hua said, ‘Therefore, it is always known that all ordinary beings are constantly in samadhi.’ Sariputra said: -------------------------------------------------------------------------------- 以何定故，一切凡夫常在定耶？” 普华言：“以不坏法性三昧故。”
Chinese
舍利弗言：“若然者，凡夫、圣人无有差别。” 普华言：“如是，如是！我不欲令凡夫、圣人有差别也。所以者何？圣人无所断，凡夫无所生，是二不出法性平等之相。” 舍利弗言：“何等是诸法平等相？” 普华言：“如舍利弗所得知见。舍利弗！汝生贤圣法耶？” 答言：“不也！” “汝灭凡夫法耶？” 答言：“不也！” “汝得贤圣法耶？” 答言：“不也。” “汝见凡夫法耶？” 答言：“不也。” “舍利弗！汝何知见，说言得道？” 答言：“汝不闻：‘凡夫如，即是漏尽解脱如；漏尽解脱如，即是无余涅槃如。’” “舍利弗！是如名不异，如不坏如；应以是如知一切法。” 尔时舍利弗白佛言：“世尊！譬如大火，一切诸炎皆是烧相；如是，诸善男子所说法皆入法性。” 佛告舍利弗：“如汝所言，是诸善男子所说法皆入法性。” 尔时网明菩萨谓舍利弗：“佛说仁者于智慧人中为最第一。以何智慧得第一耶？” 舍利弗言：“所谓声闻因声得解，以是智慧，说我于中为第一耳，非谓菩萨。 现代汉语译本： ‘依据什么确定，一切凡夫总是处于禅定之中呢？’ 普华回答说：‘依据不坏法性三昧（不改变事物本性的禅定状态）。’ 舍利弗（释迦牟尼佛的十大弟子之一，以智慧著称）说：‘如果这样，凡夫和圣人就没有差别了。’ 普华说：‘是的，是的！我不希望凡夫和圣人有差别。为什么呢？圣人没有什么需要断除的，凡夫没有什么需要产生的，这两者都不超出法性（事物本性）平等的相状。’ 舍利弗问：‘什么是诸法（一切事物）平等的相状？’ 普华说：‘就像舍利弗你所得到的知见。舍利弗！你产生了贤圣之法吗？’ 舍利弗回答说：‘没有。’ ‘你灭除了凡夫之法吗？’ 舍利弗回答说：‘没有。’ ‘你得到了贤圣之法吗？’ 舍利弗回答说：‘没有。’ ‘你见到了凡夫之法吗？’ 舍利弗回答说：‘没有。’ ‘舍利弗！你凭借什么样的知见，说自己得道了呢？’ 舍利弗回答说：‘你没听说过吗：‘凡夫的如（真如，事物的本性），就是漏尽解脱（断绝烦恼，获得解脱）的如；漏尽解脱的如，就是无余涅槃（完全寂灭的境界）的如。’ ‘舍利弗！这个‘如’的名字没有不同，‘如’不会破坏‘如’；应该用这个‘如’来了解一切法。’ 这时，舍利弗对佛说：‘世尊！譬如大火，一切火焰都是燃烧的相状；像这样，各位善男子所说的法都归入法性。’ 佛告诉舍利弗：‘正如你所说，这些善男子所说的法都归入法性。’ 这时，网明菩萨（一位菩萨）对舍利弗说：‘佛说您在智慧人中是最第一的。凭借什么智慧得到第一呢？’ 舍利弗说：‘我所说的声闻（听闻佛法而证悟的修行者）因为听闻佛法而得到解脱，凭借这种智慧，说我在他们之中是第一的，不是指菩萨（立志普度众生的修行者）。’
English
English version: ‘By what determination are all ordinary beings constantly in samadhi (a state of meditative consciousness)?’ Pu Hua (name of a person) said, ‘By the samadhi of the imperishable Dharma-nature (the unchanging essence of things).’ Shariputra (one of the ten principal disciples of the Buddha, known for his wisdom) said, ‘If that is so, there is no difference between ordinary beings and sages.’ Pu Hua said, ‘Yes, yes! I do not wish there to be a difference between ordinary beings and sages. Why? Sages have nothing to eliminate, and ordinary beings have nothing to generate. These two do not go beyond the equal aspect of Dharma-nature (the essence of all things).’ Shariputra asked, ‘What is the equal aspect of all dharmas (all things)?’ Pu Hua said, ‘It is like the knowledge and views that Shariputra has attained. Shariputra! Did you generate the Dharma of the virtuous and holy?’ Shariputra replied, ‘No.’ ‘Did you extinguish the Dharma of ordinary beings?’ Shariputra replied, ‘No.’ ‘Did you attain the Dharma of the virtuous and holy?’ Shariputra replied, ‘No.’ ‘Did you see the Dharma of ordinary beings?’ Shariputra replied, ‘No.’ ‘Shariputra! With what knowledge and views do you say that you have attained the Way?’ Shariputra replied, ‘Have you not heard: ‘The Suchness (true nature) of ordinary beings is the same as the Suchness of the exhaustion of outflows and liberation; the Suchness of the exhaustion of outflows and liberation is the same as the Suchness of Nirvana without remainder (complete cessation of suffering).’ ‘Shariputra! This name of ‘Suchness’ is not different; Suchness does not destroy Suchness; one should understand all dharmas with this Suchness.’ At that time, Shariputra said to the Buddha, ‘World Honored One! It is like a great fire, all flames are of the nature of burning; likewise, all the Dharma spoken by these good men enters into Dharma-nature.’ The Buddha told Shariputra, ‘As you say, all the Dharma spoken by these good men enters into Dharma-nature.’ At that time, Bodhisattva (an enlightened being who postpones nirvana to help others) Net Light said to Shariputra, ‘The Buddha said that you are the foremost among wise people. By what wisdom did you attain the foremost position?’ Shariputra said, ‘What is called a Shravaka (a disciple who attains enlightenment by hearing the teachings) attains liberation through hearing the teachings. With this wisdom, I say that I am the foremost among them, not referring to Bodhisattvas.’ -------------------------------------------------------------------------------- ” 网明言：“智慧是戏论相耶？” 答言：“不也。” 网明言：“智慧非平等相耶？” 答言：“如是。”