Chinese
天！一切法无有差别，是诸行相亦复如是。所以者何？如来不说诸法有差别也。” 尔时思益梵天问文殊师利言：“所言行行，为何谓耶？” 答言：“于诸行中有四梵行，是名行处行。若人离四梵行，不名行处行；能行四梵行，是名行处行。梵天！若人成就四梵行，虽于空闲旷野中行，是名行处行；若不成就四梵行，虽于楼殿堂阁、金银床榻、妙好被褥于此中行，不名行处行，亦复不能善知行处相。” 又问：“菩萨以何行知见清净？” 答言：“于诸行中能净我见。” 又问：“若得我实性，即得实知见耶？” 答言：“然！若见我实性，即是实知见。譬如国王典金藏人，因已出用，知余在者。如是，因知我实性，故得实知见。” 又问：“云何得我实性？” 答言：“若得无我法。所以者何？我毕竟无根本、无决定故。若能如是知者，是名得我实性。” 又问：“如我解文殊师利所说义，以见我故即是见佛。所以者何？我性即是佛性。文殊师利！谁能见佛？” 答言：“不坏我见者。所以者何？我见即是法见，以法见能见佛。” 又问：“颇有无所行名为正行耶？” 答言：“有！若不行一切有为法，是名正行。” 又问： 现代汉语译本：‘天啊！一切法都没有差别，这些行相也是如此。为什么呢？因为如来不说诸法有差别。’ 当时，思益梵天（Visesacintin Brahma）问文殊师利（Manjusri）菩萨：‘所说的行行，是指什么呢？’ 文殊师利菩萨回答说：‘在各种行之中，有四种梵行（Brahma-viharas），这被称为行处行。如果有人离开这四种梵行，就不能称为行处行；能够修行这四种梵行，才称为行处行。梵天！如果有人成就这四种梵行，即使在空旷的旷野中行走，也称为行处行；如果不能成就这四种梵行，即使在高楼大厦、金银床榻、精美舒适的被褥中行走，也不能称为行处行，也不能真正了解行处的真谛。’ 思益梵天又问：‘菩萨通过什么样的修行才能使知见清净呢？’ 文殊师利菩萨回答说：‘在各种修行中，能够净化我见（Atma-drishti）。’ 思益梵天又问：‘如果能够证得我的真实本性，就能真正获得真实的知见吗？’ 文殊师利菩萨回答说：‘是的！如果能够见到我的真实本性，那就是真实的知见。譬如国王管理金矿，因为已经开采使用，所以知道剩余的金子有多少。同样，因为了解我的真实本性，所以能够获得真实的知见。’ 思益梵天又问：‘如何才能证得我的真实本性呢？’ 文殊师利菩萨回答说：‘如果能够证得无我法（Anatta-dharma）。为什么呢？因为我毕竟没有根本，没有决定性。如果能够这样理解，就称为证得我的真实本性。’ 思益梵天又问：‘按照我的理解，文殊师利菩萨所说的意思是，因为见到我，就是见到佛。为什么呢？因为我的本性就是佛性（Buddha-dhatu）。文殊师利！谁能够见到佛呢？’ 文殊师利菩萨回答说：‘不执着于我见的人。为什么呢？因为我见就是法见（Dharma-drishti），通过法见就能够见到佛。’ 思益梵天又问：‘有没有什么都不做，反而称为正行的呢？’ 文殊师利菩萨回答说：‘有！如果不修行一切有为法（Samskrta-dharma），就称为正行。’ 思益梵天又问：
English
English version: ‘O Heaven! All dharmas are without difference, and so are all characteristics of actions. Why is that? Because the Tathagata does not say that dharmas have differences.’ At that time, Visesacintin Brahma asked Manjusri: ‘What is meant by the term 'acting'?’ Manjusri replied: ‘Among all actions, there are four Brahma-viharas, which are called the 'place of action'. If someone departs from these four Brahma-viharas, it is not called the 'place of action'; only by practicing these four Brahma-viharas is it called the 'place of action'. O Brahma! If someone accomplishes these four Brahma-viharas, even if they walk in an empty wilderness, it is called the 'place of action'; if they do not accomplish these four Brahma-viharas, even if they walk in towers, halls, pavilions, on gold and silver beds, and amidst wonderful and comfortable bedding, it is not called the 'place of action', nor can they truly understand the characteristics of the 'place of action'.’ Visesacintin Brahma further asked: ‘By what practice does a Bodhisattva purify their knowledge and vision?’ Manjusri replied: ‘Among all practices, the ability to purify the view of self (Atma-drishti).’ Visesacintin Brahma further asked: ‘If one attains the true nature of self, does one then attain true knowledge and vision?’ Manjusri replied: ‘Yes! If one sees the true nature of self, that is true knowledge and vision. For example, a king manages a gold mine; because it has already been extracted and used, he knows how much gold remains. Similarly, because one understands the true nature of self, one can attain true knowledge and vision.’ Visesacintin Brahma further asked: ‘How does one attain the true nature of self?’ Manjusri replied: ‘If one attains the dharma of no-self (Anatta-dharma). Why is that? Because the self ultimately has no root and no fixed nature. If one can understand it in this way, it is called attaining the true nature of self.’ Visesacintin Brahma further asked: ‘According to my understanding, what Manjusri says means that seeing the self is seeing the Buddha. Why is that? Because the nature of self is the Buddha-nature (Buddha-dhatu). Manjusri! Who can see the Buddha?’ Manjusri replied: ‘Those who do not cling to the view of self. Why is that? Because the view of self is the view of dharma (Dharma-drishti), and through the view of dharma, one can see the Buddha.’ Visesacintin Brahma further asked: ‘Is there such a thing as doing nothing that is called right practice?’ Manjusri replied: ‘Yes! If one does not practice all conditioned dharmas (Samskrta-dharma), it is called right practice.’ Visesacintin Brahma further asked: -------------------------------------------------------------------------------- “云何行名为正行？”
Chinese
答言：“若不为见故行，不为断、不为证、不为修故行，是名正行。” 又问：“慧眼为见何法？” 答言：“若有所见，不名慧眼。慧眼不见有为法、不见无为法。所以者何？有为法皆虚妄分别，无虚妄分别是名慧眼；无为法空无所有，过诸眼道，是故慧眼亦不见无为法。” 又问：“颇有因缘，正行比丘不得道果耶？” 答言：“有！正行中，无道、无果、无行、无得、无有得果差别。梵天！无所得故乃名为得。若有所得，当知是为增上慢人；正行者无增上慢，无增上慢则无行、无得。” 又问：“得何法故名为得道？” 文殊师利言：“若法不自生、不他生、亦不众缘生，从本已来常无有生，得是法故说名得道。” 又问：“若法不生，为何所得？” 答言：“若知法不生即名为得，是故佛说：‘若见诸有为法不生相，即入正位。’” 又问：“何等名为正位？” 答言：“我及涅槃等不作二，是名正位。又行平等故，名为正位。以平等出诸苦恼故，名为正位。入了义中故，名为正位。除一切忆念故，名为正位。” 尔时世尊赞文殊师利言：“善哉，善哉！快说此言，诚如所说。” 说是法时，七千 现代汉语译本 ‘什么是名为正行的修行？’ 回答说：‘如果不是为了见（见解），不是为了断（烦恼），不是为了证（果位），不是为了修（行）而修行，这便名为正行。’ 又问：‘慧眼能见到什么法？’ 回答说：‘如果有所见，便不能称为慧眼。慧眼不见有为法，也不见无为法。为什么呢？因为有为法都是虚妄分别，没有虚妄分别才名为慧眼；无为法空无所有，超越了所有眼识的境界，所以慧眼也不见无为法。’ 又问：‘有没有这样的因缘，正行（如法修行）的比丘却不能得到道果呢？’ 回答说：‘有！在正行中，没有道、没有果、没有行、没有得、也没有得到果位的差别。梵天（Brahmā）！因为没有所得，所以才名为得。如果有所得，应当知道这是增上慢的人；正行的人没有增上慢，没有增上慢就没有行、没有得。’ 又问：‘得到什么法才名为得道？’ 文殊师利（Mañjuśrī）说：‘如果有一个法，不自己生、不从他生、也不是从众缘和合而生，从根本以来就常无有生，得到这个法，所以说名为得道。’ 又问：‘如果法不生，那又得到什么呢？’ 回答说：‘如果知道法不生，就名为得，所以佛说：‘如果见到诸有为法不生的相状，就进入正位。’’ 又问：‘什么叫做正位？’ 回答说：‘将我与涅槃（Nirvana）等同，不作二想，这便名为正位。又因为行于平等，所以名为正位。因为从平等中脱离一切苦恼，所以名为正位。因为入了义理之中，所以名为正位。因为去除一切忆念，所以名为正位。’ 这时，世尊赞叹文殊师利说：‘好啊，好啊！说得真好，确实如你所说。’ 说这部经的时候，七千
English
English version ‘What kind of practice is called right practice?’ The answer is: ‘If one practices without the intention of seeing (views), without the intention of cutting off (afflictions), without the intention of realizing (fruits), and without the intention of cultivating (practice), this is called right practice.’ Again asked: ‘What Dharma (law/teachings) does the Wisdom Eye see?’ The answer is: ‘If there is something seen, it cannot be called the Wisdom Eye. The Wisdom Eye does not see conditioned Dharmas (Saṃskṛta dharma), nor does it see unconditioned Dharmas (Asaṃskṛta dharma). Why? Because conditioned Dharmas are all false discriminations, and the absence of false discriminations is called the Wisdom Eye; unconditioned Dharmas are empty and without substance, surpassing all realms of the eye consciousness, therefore the Wisdom Eye also does not see unconditioned Dharmas.’ Again asked: ‘Is there a cause and condition where a Bhikshu (monk) practicing rightly does not attain the fruit of the Path?’ The answer is: ‘Yes! In right practice, there is no Path, no Fruit, no practice, no attainment, and no difference in attaining the fruit. Brahmā (梵天)! Because there is nothing to be attained, it is called attainment. If there is something attained, know that this is a person of increased arrogance; a person of right practice has no increased arrogance, and without increased arrogance, there is no practice and no attainment.’ Again asked: ‘What Dharma is attained that is called attaining the Path?’ Mañjuśrī (文殊师利) said: ‘If there is a Dharma that does not arise from itself, does not arise from others, nor does it arise from the combination of conditions, and from the beginning, it has always been without arising, attaining this Dharma is called attaining the Path.’ Again asked: ‘If a Dharma does not arise, then what is attained?’ The answer is: ‘If one knows that a Dharma does not arise, it is called attainment, therefore the Buddha said: ‘If one sees the unarisen nature of all conditioned Dharmas, one enters the right position.’ Again asked: ‘What is called the right position?’ The answer is: ‘To equate myself and Nirvana (涅槃), not making them two, this is called the right position. Furthermore, because of practicing equality, it is called the right position. Because one is liberated from all suffering and afflictions through equality, it is called the right position. Because one has entered into the meaning, it is called the right position. Because one has eliminated all recollection, it is called the right position.’ At that time, the World Honored One praised Mañjuśrī, saying: ‘Excellent, excellent! Well said, truly as you have spoken.’ When this Dharma was spoken, seven thousand --------------------------------------------------------------------------------
Chinese
比丘不受诸法，漏尽，心得解脱。三万二千诸天远尘离垢，得法眼净。十千人离欲得定，二百人发阿耨多罗三藐三菩提心，五百菩萨得无生法忍。 尔时思益梵天白佛言：“世尊！是文殊师利法王子能作佛事大饶益众生。” 文殊师利言：“佛出于世，不为益法故出，不为损法故出。” 梵天言：“佛岂不灭度无量众生？仁者亦不利益无量众生耶？” 文殊师利言：“汝欲于无众生中得众生耶？” 答言：“不也！” “梵天！汝欲得众生决定相耶？” 答言：“不也！” “梵天！汝欲得诸佛有出生相于世间耶？” 答言：“不也！” “梵天！何等是众生为佛所灭度者？” 梵天言：“如仁所说义，无生死、无涅槃。” 文殊师利言：“如是！诸佛、世尊不得生死、不得涅槃；佛诸弟子得解脱者，亦不得生死、不得涅槃。所以者何？是涅槃是生死，但假名字有言说耳！实无生死往来、灭尽得涅槃。” 又问：“谁能信是法耶？” 答言：“于诸法中无贪著者。” 又问：“若贪著者，于何贪着？” 答言：“贪着虚妄。梵天！若贪着是实者，终无增上慢人；以贪着虚妄故，行者知之而不贪着；若不贪着则无 现代汉语译本： 比丘不受诸法的影响，断尽了烦恼，内心获得解脱。三万二千位天人远离了尘世的污垢，获得了清净的法眼。一万人离开了欲望，进入了禅定。两百人发起了证得无上正等正觉（阿耨多罗三藐三菩提）的心愿，五百位菩萨证得了无生法忍。 这时，思益梵天（梵天名）对佛说：‘世尊！这位文殊师利（菩萨名）法王子能够做利益众生的佛事，给予众生极大的饶益。’ 文殊师利说：‘佛陀出现在世间，不是为了增加什么法而出世，也不是为了减少什么法而出世。’ 梵天说：‘佛陀难道没有度化无量的众生吗？您难道也没有利益无量的众生吗？’ 文殊师利说：‘您想在没有众生的地方得到众生吗？’ 梵天回答说：‘不想。’ 文殊师利说：‘梵天！您想得到众生确定的相状吗？’ 梵天回答说：‘不想。’ 文殊师利说：‘梵天！您想得到诸佛有出生的相状在世间吗？’ 梵天回答说：‘不想。’ 文殊师利说：‘梵天！那么，哪些众生是被佛陀所度化的呢？’ 梵天说：‘按照您所说的道理，既没有生死，也没有涅槃。’ 文殊师利说：‘是的！诸佛、世尊既没有生死，也没有涅槃；佛陀的弟子们获得解脱的人，也没有生死，也没有涅槃。为什么呢？因为涅槃就是生死，只不过是假借名字而有的言说罢了！实际上并没有生死往来，也没有灭尽而得到涅槃。’ 又问：‘谁能够相信这个法呢？’ 回答说：‘对于诸法没有贪恋执着的人。’ 又问：‘如果贪恋执着的人，会贪恋执着什么呢？’ 回答说：‘贪恋执着虚妄。梵天！如果贪恋执着真实，那么就不会有增上慢的人；因为贪恋执着虚妄，修行者知道这一点就不会贪恋执着；如果不贪恋执着，那么就没有……’
English
English version: The Bhikshus (monks) are not affected by any dharmas (teachings, phenomena), their outflows (of defilements) are exhausted, and their minds are liberated. Thirty-two thousand Devas (gods) are far from dust and defilement, and attain the pure Dharma Eye. Ten thousand people leave desire and attain Samadhi (meditative absorption). Two hundred people generate the mind for Anuttara-Samyak-Sambodhi (unsurpassed, complete and perfect enlightenment), and five hundred Bodhisattvas (enlightenment beings) attain the Kshanti (acceptance, forbearance) of non-origination of dharmas. At that time, the Brahma (god) named Siyi asked the Buddha: 'World Honored One! This Manjushri (Bodhisattva name) Dharma Prince is able to do Buddha-works that greatly benefit sentient beings.' Manjushri said: 'The Buddha appears in the world, not to increase any dharma, nor to decrease any dharma.' The Brahma said: 'Has the Buddha not liberated immeasurable sentient beings? Have you not also benefited immeasurable sentient beings?' Manjushri said: 'Do you want to obtain sentient beings in a place where there are no sentient beings?' The Brahma replied: 'No.' Manjushri said: 'Brahma! Do you want to obtain a definite characteristic of sentient beings?' The Brahma replied: 'No.' Manjushri said: 'Brahma! Do you want to obtain the characteristic of the Buddhas being born into the world?' The Brahma replied: 'No.' Manjushri said: 'Brahma! Then, which sentient beings are those who are liberated by the Buddha?' The Brahma said: 'According to the meaning you speak of, there is neither birth and death nor Nirvana (liberation).' Manjushri said: 'That is so! The Buddhas, World Honored Ones, do not obtain birth and death, nor do they obtain Nirvana; the Buddha's disciples who obtain liberation also do not obtain birth and death, nor do they obtain Nirvana. Why is that? Because Nirvana is birth and death, but it is only a provisional name with verbal expression! In reality, there is no coming and going of birth and death, nor is there extinction to obtain Nirvana.' He further asked: 'Who can believe this Dharma?' He replied: 'Those who have no attachment to any dharmas.' He further asked: 'If those who are attached, what do they attach to?' He replied: 'They attach to illusion. Brahma! If they were attached to reality, then there would be no one with increased arrogance; because they are attached to illusion, practitioners know this and do not become attached; if they are not attached, then there is no...' --------------------------------------------------------------------------------