Chinese
文殊师利言：“若决定得说者、听者，可有说法亦无有二。” “文殊师利！如来不说法耶？” 文殊师利言：“佛虽说法，不以二相。何以故？如来性无二故，虽有所说而无二也。” 梵天言：“若一切法无二，其谁为二？” 文殊师利言：“凡起贪着我故，分别二耳；不二者，法性终不为二。虽种种分别为二，然其实际无有二相。” 梵天言：“云何识无二法？” 文殊师利言：“若无二可识，则非无二。所以者何？无二相者，不可识也。梵天！二即是识业，不可识法，佛所说也。是法不尔如所说。何以故？是法无文字故。” “文殊师利！佛所说法，终何所至？” 文殊师利言：“佛所说法，至无所至。” 梵天言：“佛所说法，不至涅槃耶？” 文殊师利言：“涅槃中可得至耶？” 梵天言：“涅槃无来处、无至处。” 文殊师利言：“如是！佛所说法，至无所至。” 梵天言：“是法，谁听？” 答言：“如所说。” 梵天言：“云何如所说？” 答言：“如不识不闻。” 梵天言：“谁能听如来如是法？” 答言：“不漏六尘者。” 梵天言：“谁能知是法？” 现代汉语译本 文殊师利菩萨说：‘如果确定有能说的人和能听的人，那么可以说有说法，也可以说没有二元对立。’ ‘文殊师利！如来不说法的吗？’ 文殊师利菩萨说：‘佛虽然说法，但不执着于二元对立的相。为什么呢？因为如来的本性没有二元对立，虽然有所说，但其中没有二元对立。’ 梵天（Brahma，印度教的创造之神）说：‘如果一切法都没有二元对立，那么谁是二元对立的呢？’ 文殊师利菩萨说：‘凡是生起贪恋执着于“我”的，才会分别出二元对立；不二元对立的，法的本性终究不会成为二元对立。虽然种种分别显现为二元对立，但实际上并没有二元对立的相。’ 梵天（Brahma，印度教的创造之神）说：‘怎样认识无二元对立的法？’ 文殊师利菩萨说：‘如果没有二元对立可以认识，那就不是无二元对立。为什么呢？因为无二元对立的相，是不可认识的。梵天（Brahma，印度教的创造之神）！二元对立就是认识的作用，不可认识的法，是佛所说的。这个法不是像所说的那样。为什么呢？因为这个法没有文字。’ ‘文殊师利！佛所说的法，最终到达哪里？’ 文殊师利菩萨说：‘佛所说的法，到达无所到达之处。’ 梵天（Brahma，印度教的创造之神）说：‘佛所说的法，不至涅槃（Nirvana，佛教术语，指解脱）吗？’ 文殊师利菩萨说：‘涅槃（Nirvana，佛教术语，指解脱）中可以到达吗？’ 梵天（Brahma，印度教的创造之神）说：‘涅槃（Nirvana，佛教术语，指解脱）没有来处，没有去处。’ 文殊师利菩萨说：‘是的！佛所说的法，到达无所到达之处。’ 梵天（Brahma，印度教的创造之神）说：‘这个法，谁听？’ 回答说：‘如所说。’ 梵天（Brahma，印度教的创造之神）说：‘怎样是如所说？’ 回答说：‘如不认识不听闻。’ 梵天（Brahma，印度教的创造之神）说：‘谁能听如来这样的法？’ 回答说：‘不被六尘（色、声、香、味、触、法）所染污的人。’ 梵天（Brahma，印度教的创造之神）说：‘谁能知道这个法？’
English
English version Manjushri (Bodhisattva of wisdom) said: 'If it is determined that there is a speaker and a listener, then it can be said that there is a teaching, and it can also be said that there is no duality.' 'Manjushri (Bodhisattva of wisdom)! Does the Tathagata (Buddha) not teach the Dharma?' Manjushri (Bodhisattva of wisdom) said: 'Although the Buddha teaches the Dharma, he does not adhere to the characteristics of duality. Why? Because the nature of the Tathagata (Buddha) has no duality, although there is something said, there is no duality in it.' Brahma (Hindu god of creation) said: 'If all dharmas have no duality, then who is dualistic?' Manjushri (Bodhisattva of wisdom) said: 'Those who give rise to greed and attachment to 'self' will distinguish duality; those who are non-dualistic, the nature of Dharma will ultimately not become dualistic. Although various distinctions appear as duality, in reality, there is no characteristic of duality.' Brahma (Hindu god of creation) said: 'How to recognize the non-dualistic Dharma?' Manjushri (Bodhisattva of wisdom) said: 'If there is no duality to recognize, then it is not non-duality. Why? Because the characteristic of non-duality is unrecognizable. Brahma (Hindu god of creation)! Duality is the function of recognition, and the unrecognizable Dharma is what the Buddha said. This Dharma is not as it is said. Why? Because this Dharma has no words.' 'Manjushri (Bodhisattva of wisdom)! Where does the Dharma taught by the Buddha ultimately reach?' Manjushri (Bodhisattva of wisdom) said: 'The Dharma taught by the Buddha reaches the place where nothing is reached.' Brahma (Hindu god of creation) said: 'Does the Dharma taught by the Buddha not reach Nirvana (Buddhist term for liberation)?' Manjushri (Bodhisattva of wisdom) said: 'Can Nirvana (Buddhist term for liberation) be reached?' Brahma (Hindu god of creation) said: 'Nirvana (Buddhist term for liberation) has no place of coming and no place of going.' Manjushri (Bodhisattva of wisdom) said: 'Yes! The Dharma taught by the Buddha reaches the place where nothing is reached.' Brahma (Hindu god of creation) said: 'Who listens to this Dharma?' The answer is: 'As it is said.' Brahma (Hindu god of creation) said: 'How is it as it is said?' The answer is: 'Like not recognizing and not hearing.' Brahma (Hindu god of creation) said: 'Who can listen to the Tathagata's (Buddha) Dharma like this?' The answer is: 'Those who are not defiled by the six dusts (form, sound, smell, taste, touch, and dharma).' Brahma (Hindu god of creation) said: 'Who can know this Dharma?' -------------------------------------------------------------------------------- 答言：“无识、无分别、无诤讼者。” 梵天言：“云何比丘名多诤讼？”
Chinese
答言：“是好、是恶，此名诤讼；是理、是非理，此名诤讼；是垢、是净，此名诤讼；是善、是不善，此名诤讼；是持戒、是毁戒，此名诤讼；是应作、是不应作，此名诤讼；以是法得道、以是法得果，此名诤讼。梵天！若于法中有高下心，贪着取受，皆是诤讼；佛所说法无有诤讼。梵天！乐戏论者，无不诤讼，乐诤讼者，无沙门法；乐沙门法者，无有妄想贪着。” 梵天言：“云何比丘随佛语、随佛教？” 答言：“若比丘称赞、毁辱其心不动，是名随佛教；若比丘不随文字语言，是名随佛语。又比丘灭一切诸相，是名随佛教；不违于义，是名随佛语。若比丘守护于法，是名随佛教；不违佛语，是名随佛语。” 梵天言：“云何比丘能守护法？” 答言：“若比丘不逆平等、不坏法性，是名能守护法。” 梵天言：“云何比丘亲近于佛？” 答言：“若比丘于诸法中，不见有法若近、若远，是名亲近于佛。” 梵天言：“云何比丘给侍于佛？” 答言：“若比丘身、口、意无所作，是名给侍于佛。” 梵天言：“谁能供养佛？” 答言：“若不起福业， 现代汉语译本： 回答说：‘没有知觉、没有分别、没有争论的人。’ 梵天（Brahma，印度教的创造之神）说：‘怎样的比丘才叫做多争论？’ 回答说：‘这是好、这是坏，这叫做争论；这是理、这是非理，这叫做争论；这是垢、这是净，这叫做争论；这是善、这是不善，这叫做争论；这是持戒、这是毁戒，这叫做争论；这是应该做、这是不应该做，这叫做争论；以这个法得到、以这个法得到果，这叫做争论。梵天！如果在法中生起高下之心，贪恋执着，都是争论；佛所说的法没有争论。梵天！喜欢戏论的人，没有不争论的，喜欢争论的人，没有沙门（Śrāmaṇa，佛教修行者）的修行；喜欢沙门修行的人，没有妄想贪着的。’ 梵天说：‘怎样的比丘随顺佛的教诲、随顺佛的教导？’ 回答说：‘如果比丘称赞或毁辱，他的心都不动摇，这叫做随顺佛教；如果比丘不执着文字语言，这叫做随顺佛语。又比丘灭除一切诸相，这叫做随顺佛教；不违背义理，这叫做随顺佛语。如果比丘守护佛法，这叫做随顺佛教；不违背佛语，这叫做随顺佛语。’ 梵天说：‘怎样的比丘能够守护佛法？’ 回答说：‘如果比丘不违背平等、不破坏法性，这叫做能够守护佛法。’ 梵天说：‘怎样的比丘亲近于佛？’ 回答说：‘如果比丘在诸法之中，不见有法是近或远，这叫做亲近于佛。’ 梵天说：‘怎样的比丘给侍于佛？’ 回答说：‘如果比丘身、口、意都没有造作，这叫做给侍于佛。’ 梵天说：‘谁能够供养佛？’ 回答说：‘如果不生起福业，
English
English version: He answered: 'One without perception, without discrimination, without contention.' Brahma (梵天) said: 'What kind of Bhikkhu (比丘, Buddhist monk) is called contentious?' He answered: 'This is good, this is bad, this is called contention; this is reasonable, this is unreasonable, this is called contention; this is defiled, this is pure, this is called contention; this is wholesome, this is unwholesome, this is called contention; this is keeping the precepts, this is breaking the precepts, this is called contention; this should be done, this should not be done, this is called contention; by this Dharma (法, Buddhist teachings) one attains the Path, by this Dharma one attains the Fruit, this is called contention. Brahma! If in the Dharma there is a mind of superiority or inferiority, clinging and grasping, all are contention; the Dharma spoken by the Buddha has no contention. Brahma! Those who delight in idle talk, none do not contend; those who delight in contention have no Śrāmaṇa (沙门, wandering ascetic) practice; those who delight in Śrāmaṇa practice have no deluded thoughts and attachments.' Brahma said: 'What kind of Bhikkhu follows the Buddha's words, follows the Buddha's teachings?' He answered: 'If a Bhikkhu's mind is unmoved by praise or insult, this is called following the Buddha's teachings; if a Bhikkhu does not cling to written words and language, this is called following the Buddha's words. Furthermore, if a Bhikkhu extinguishes all phenomena, this is called following the Buddha's teachings; not contradicting the meaning, this is called following the Buddha's words. If a Bhikkhu guards the Dharma, this is called following the Buddha's teachings; not contradicting the Buddha's words, this is called following the Buddha's words.' Brahma said: 'What kind of Bhikkhu can guard the Dharma?' He answered: 'If a Bhikkhu does not go against equality, does not destroy the nature of Dharma, this is called being able to guard the Dharma.' Brahma said: 'What kind of Bhikkhu is close to the Buddha?' He answered: 'If a Bhikkhu, in all Dharmas, does not see any Dharma as near or far, this is called being close to the Buddha.' Brahma said: 'What kind of Bhikkhu serves the Buddha?' He answered: 'If a Bhikkhu's body, speech, and mind are without action, this is called serving the Buddha.' Brahma said: 'Who can make offerings to the Buddha?' He answered: 'If one does not arise with meritorious actions,' -------------------------------------------------------------------------------- 不起无动业者。” 梵天言：“谁能见佛？”
Chinese
答言：“若不着肉眼、不着天眼、不着慧眼，是名能见佛。” 梵天言：“谁能见法？” 答言：“不逆诸因缘法者。” 梵天言：“谁能顺见诸因缘法？” 答言：“不起平等，不见平等所生相者。” 梵天言：“谁得真智？” 答言：“不生不灭诸漏者。” 梵天言：“谁能随学如来？” 答言：“不起、不受、不取、不舍诸法者。” 梵天言：“谁名正行？” 答言：“不堕三界者。” 梵天言：“谁为善人？” 答言：“不受后身者。” 梵天言：“谁为乐人？”答言：“无我、无我所者。” 梵天言：“谁为得脱？” 答言：“不坏缚者。” 梵天言：“谁为得度？” 答言：“不住生死、不住涅槃者。” 梵天言：“漏尽比丘尽何事耶？” 答言：“若有所尽，不名漏尽。知诸漏空相，随如是知，名为漏尽。” 梵天言：“谁为实语？” 答言：“离诸言论道者。” 梵天言：“谁为入道？” 答言：“凡夫有入圣道行者，知一切有为法无所从来，无所从去，则为入道。” 梵天言： 现代汉语译本：‘不起无动业者。’ 梵天（Brahmā，色界天之主）言：‘谁能见佛？’ 答言：‘若不着肉眼、不着天眼、不着慧眼，是名能见佛。’ 梵天（Brahmā）言：‘谁能见法？’ 答言：‘不逆诸因缘法者。’ 梵天（Brahmā）言：‘谁能顺见诸因缘法？’ 答言：‘不起平等，不见平等所生相者。’ 梵天（Brahmā）言：‘谁得真智？’ 答言：‘不生不灭诸漏者。’ 梵天（Brahmā）言：‘谁能随学如来（Tathāgata，佛的称号之一）？’ 答言：‘不起、不受、不取、不舍诸法者。’ 梵天（Brahmā）言：‘谁名正行？’ 答言：‘不堕三界（Trailokya，欲界、色界、无色界）者。’ 梵天（Brahmā）言：‘谁为善人？’ 答言：‘不受后身者。’ 梵天（Brahmā）言：‘谁为乐人？’ 答言：‘无我、无我所者。’ 梵天（Brahmā）言：‘谁为得脱？’ 答言：‘不坏缚者。’ 梵天（Brahmā）言：‘谁为得度？’ 答言：‘不住生死、不住涅槃（Nirvana，解脱）者。’ 梵天（Brahmā）言：‘漏尽比丘（Bhikkhu，佛教出家男众）尽何事耶？’ 答言：‘若有所尽，不名漏尽。知诸漏空相，随如是知，名为漏尽。’ 梵天（Brahmā）言：‘谁为实语？’ 答言：‘离诸言论道者。’ 梵天（Brahmā）言：‘谁为入道？’ 答言：‘凡夫有入圣道行者，知一切有为法无所从来，无所从去，则为入道。’ 梵天（Brahmā）言：
English
English version: 'One who does not initiate actionless karma.' Brahmā (Lord of the Form Realm) said, 'Who can see the Buddha?' The answer: 'If one is not attached to the physical eye, not attached to the divine eye, and not attached to the wisdom eye, that is called seeing the Buddha.' Brahmā said, 'Who can see the Dharma?' The answer: 'One who does not go against the laws of dependent origination.' Brahmā said, 'Who can see the laws of dependent origination in accordance?' The answer: 'One who does not arise in equality and does not see the characteristics produced by equality.' Brahmā said, 'Who obtains true wisdom?' The answer: 'One in whom the outflows (leaks) neither arise nor cease.' Brahmā said, 'Who can follow the Tathāgata (one of the titles of the Buddha)?' The answer: 'One who does not arise, does not receive, does not grasp, and does not abandon any dharmas.' Brahmā said, 'Who is named as practicing rightly?' The answer: 'One who does not fall into the three realms (Trailokya, the desire realm, the form realm, and the formless realm).' Brahmā said, 'Who is a good person?' The answer: 'One who does not receive a future body.' Brahmā said, 'Who is a happy person?' The answer: 'One who is without self and without what belongs to self.' Brahmā said, 'Who has attained liberation?' The answer: 'One who does not destroy bonds.' Brahmā said, 'Who has attained crossing over?' The answer: 'One who does not abide in birth and death and does not abide in Nirvana (liberation).' Brahmā said, 'What does a Bhikkhu (Buddhist monk) who has exhausted the outflows exhaust?' The answer: 'If there is something exhausted, it is not called the exhaustion of outflows. Knowing the empty nature of all outflows, following such knowledge, is called the exhaustion of outflows.' Brahmā said, 'Who speaks truthfully?' The answer: 'One who is apart from all paths of speech and discussion.' Brahmā said, 'Who has entered the path?' The answer: 'An ordinary person who practices entering the noble path, knowing that all conditioned dharmas come from nowhere and go nowhere, has then entered the path.' Brahmā said: -------------------------------------------------------------------------------- “谁能见圣谛？”