Chinese
若不从一地至一地，是人不在生死、不在涅槃。所以者何？诸佛不得生死、不得涅槃。” 网明言：“佛不为度生死故说法耶？” 梵天言：“佛所示法有度生死耶？” 网明言：“无也。” 梵天言：“以是因缘当知，佛不令众生出生死、入涅槃，但为度妄想分别生死、涅槃二相者耳！此中实无度生死至涅槃者。所以者何？诸法平等，无有往来、无出生死、无入涅槃。” 尔时世尊赞思益梵天言：“善哉，善哉！说诸法正性，应如汝所说。”说是法时，二千比丘不受诸法，漏尽心得解脱。 佛告梵天：“我不得生死、不得涅槃。如来虽说生死，实无有人往来生死；虽说涅槃，实无有人得灭度者。若有入此法门者，是人非生死相、非灭度相。” 尔时会中五百比丘从坐而起，作是言：“我等空修梵行，今实见有灭度者，而言无有灭度。我等何用修道，求智慧为？” 尔时网明菩萨白佛言：“世尊！若有于法生见，则于其人，佛不出世。世尊！若有决定见涅槃者，是人不度生死。所以者何？涅槃名为除灭诸相，远离一切动念戏论。世尊！是诸比丘于佛正法出家，而今堕于外道邪见，见涅槃决定相，譬如从麻出油、从酪出酥。世尊！若人于诸法灭相中求涅槃者，我说是 现代汉语译本：如果不是从一个地方到另一个地方，这个人就不在生死之中，也不在涅槃之中。为什么呢？诸佛既没有生死，也没有涅槃。 网明问道：‘佛陀不是为了度脱生死才说法的吗？’ 思益梵天回答说：‘佛陀所说的法，有能度脱生死的吗？’ 网明说：‘没有。’ 思益梵天说：‘因此应当知道，佛陀不是要让众生出生死、入涅槃，只是为了度脱那些妄想分别生死、涅槃两种相状的人罢了！这里实际上没有度脱生死到达涅槃的人。为什么呢？诸法平等，没有往来，没有出生死，没有入涅槃。’ 这时，世尊赞叹思益梵天说：‘说得好啊，说得好！阐述诸法真实的性质，就应该像你所说的那样。’在宣说这个法的时候，两千名比丘因为不再执着于诸法，烦恼断尽，心得解脱。 佛陀告诉思益梵天：‘我既没有生死，也没有涅槃。如来虽然说了生死，实际上没有人往来生死；虽然说了涅槃，实际上没有人得到灭度。如果有人进入这个法门，这个人既不是生死之相，也不是灭度之相。’ 这时，法会中有五百名比丘从座位上站起来，说道：‘我们白白地修行梵行，现在确实看到有灭度的人，却说没有灭度。我们还用得着修行，求智慧做什么呢？’ 这时，网明菩萨对佛陀说：‘世尊！如果有人对法产生固定的见解，那么对于这个人来说，佛陀就不会出世。世尊！如果有人执着于涅槃的固定见解，这个人就不能度脱生死。为什么呢？涅槃的含义是消除一切相状，远离一切动念和戏论。世尊！这些比丘在佛陀的正法中出家，而现在却堕入了外道的邪见，认为涅槃是固定不变的，就像从麻中榨出油、从奶酪中提炼出酥油一样。世尊！如果有人在诸法灭相中寻求涅槃，我说这个人’
English
English version: If one does not go from one place to another, that person is neither in birth and death nor in Nirvana (Nirvana: the ultimate goal of Buddhism, liberation from suffering and rebirth). Why is that? The Buddhas neither attain birth and death nor attain Nirvana. Net-Bright (Net-Bright: a Bodhisattva) said: 'Does the Buddha not teach the Dharma (Dharma: the teachings of the Buddha) for the sake of liberating beings from birth and death?' Brahma (Brahma: a celestial being) said: 'Does the Dharma shown by the Buddha have the ability to liberate from birth and death?' Net-Bright said: 'No.' Brahma said: 'For this reason, you should know that the Buddha does not cause beings to leave birth and death and enter Nirvana, but only liberates those who falsely discriminate between the two aspects of birth and death and Nirvana! In reality, there is no one who is liberated from birth and death to reach Nirvana. Why is that? All dharmas (dharmas: phenomena, elements of existence) are equal, without coming and going, without leaving birth and death, and without entering Nirvana.' At that time, the World-Honored One (World-Honored One: another name for the Buddha) praised Brahma Thinking-Benefit (Thinking-Benefit: meaning of 思益) saying: 'Excellent, excellent! Explaining the true nature of all dharmas should be as you have said.' When this Dharma was spoken, two thousand Bhikshus (Bhikshus: Buddhist monks) did not cling to any dharmas, their outflows (outflows: defilements, impurities) were exhausted, and their minds were liberated. The Buddha told Brahma: 'I neither attain birth and death nor attain Nirvana. Although the Tathagata (Tathagata: another name for the Buddha) speaks of birth and death, in reality, no one comes and goes in birth and death; although he speaks of Nirvana, in reality, no one attains extinction. If someone enters this Dharma gate, that person is neither a characteristic of birth and death nor a characteristic of extinction.' At that time, five hundred Bhikshus in the assembly rose from their seats and said: 'We have cultivated pure conduct in vain. Now we actually see those who attain extinction, yet you say there is no extinction. What is the use of us cultivating the path and seeking wisdom?' At that time, Net-Bright Bodhisattva said to the Buddha: 'World-Honored One! If someone has a fixed view about the Dharma, then for that person, the Buddha will not appear in the world. World-Honored One! If someone has a determined view of Nirvana, that person will not be liberated from birth and death. Why is that? Nirvana is called the elimination of all characteristics, the separation from all moving thoughts and playful discussions. World-Honored One! These Bhikshus have left home in the Buddha's true Dharma, but now they have fallen into the heretical views of outsiders, seeing Nirvana as a fixed characteristic, like extracting oil from sesame seeds or extracting ghee from yogurt. World-Honored One! If someone seeks Nirvana in the extinction of all dharmas, I say that person' --------------------------------------------------------------------------------
Chinese
辈皆为增上慢人。世尊！正行道者，于法不作生、不作灭、无得无果。” 网明谓梵天言：“是五百比丘从坐起者，汝当为作方便，引导其心入此法门，令得信解离诸邪见！” 梵天言：“善男子！纵使令去至恒河沙劫，不能得出如此法门。譬如痴人畏于虚空，舍空而走，在所至处不离虚空；此诸比丘亦复如是，虽复远去，不出空相、不出无相相、不出无作相。又如一人求索虚空，东西驰走言：‘我欲得空，我欲得空。’是人但说虚空名字而不得空，于空中行而不见空。此诸比丘亦复如是，欲求涅槃，行涅槃中而不得涅槃。所以者何？涅槃者但有名字。犹如虚空但有名字，不可得取；涅槃亦复如是，但有名字而不可得。” 尔时五百比丘闻说是法，不受诸法；漏尽，心得解脱，得阿罗汉道，作是言：“世尊！若人于诸法毕竟灭相中求涅槃者，则于其人佛不出世。世尊！我等今者非凡夫，非学、非无学，不在生死、不在涅槃。所以者何？佛出世故，名为远离一切动念戏论。” 尔时长老舍利弗谓诸比丘：“汝今得正智，为己利耶？” 五百比丘言：“长老舍利弗！我等今者得诸烦恼，不可作而作。” 舍利弗言：“何故说此？” 诸比丘言：“知诸烦恼实相，故言得诸烦恼 现代汉语译本：这些人都属于增上慢者（未证得实际的修行成果，却自以为已经证得）。世尊！真正修行正道的人，对于法，既不认为它产生，也不认为它灭亡，没有获得，也没有结果。' 网明对梵天说：'这五百个从座位上站起来的比丘，你应该为他们创造方便条件，引导他们的心进入这个法门，使他们能够信解，远离各种邪见！' 梵天说：'善男子！纵然让他们去到恒河沙数劫那么久远的时间，也不能够超出这个法门。譬如一个愚痴的人害怕虚空，舍弃虚空而逃跑，无论他跑到哪里，都不能离开虚空；这些比丘也像这样，即使他们跑得很远，也无法超出空相、无法超出无相相、无法超出无作相。又如一个人寻求虚空，东西奔跑，说：‘我想要得到虚空，我想要得到虚空。’这个人只是口头上说虚空的名字，却得不到虚空，在虚空中行走却看不见虚空。这些比丘也像这样，想要寻求涅槃（佛教术语，指解脱生死的状态），在涅槃中行走却得不到涅槃。为什么呢？因为涅槃只是一个名字。犹如虚空只是一个名字，无法抓取；涅槃也像这样，只是一个名字而无法得到。' 当时，五百比丘听了这些法，不再执着于诸法；烦恼漏尽，心得解脱，证得阿罗汉道（佛教术语，指断尽一切烦恼，达到解脱的圣者），他们说：'世尊！如果有人在诸法毕竟灭尽的相状中寻求涅槃，那么对于这个人来说，佛就不会出世。世尊！我们现在不是凡夫，不是有学之人，也不是无学之人，不在生死之中，也不在涅槃之中。为什么呢？因为佛出世的缘故，就意味着远离一切动念戏论。' 当时，长老舍利弗（佛陀的十大弟子之一，以智慧著称）对比丘们说：'你们现在得到正智，是为了自己的利益吗？' 五百比丘说：'长老舍利弗！我们现在得到了诸烦恼，做了不应该做的事情。' 舍利弗说：'为什么这么说？' 比丘们说：'因为知道了诸烦恼的真实相状，所以说得到了诸烦恼。'
English
English version: All of them are people with increased arrogance (thinking they have attained something they have not). World Honored One! Those who truly practice the right path do not consider the Dharma to be born or to perish, without attainment or result.' Net Light said to Brahma: 'These five hundred Bhikshus who have risen from their seats, you should create convenient conditions for them, guide their minds into this Dharma gate, so that they can have faith and understanding, and be free from all wrong views!' Brahma said: 'Good man! Even if they were to go for as many kalpas as there are sands in the Ganges River, they would not be able to go beyond this Dharma gate. It is like a foolish person who is afraid of emptiness, abandons emptiness and runs away, but wherever he goes, he cannot leave emptiness; these Bhikshus are also like this, even if they run far away, they cannot go beyond the characteristic of emptiness, the characteristic of no-characteristic, the characteristic of non-action. It is also like a person seeking emptiness, running east and west, saying: 'I want to obtain emptiness, I want to obtain emptiness.' This person only speaks the name of emptiness but does not obtain emptiness, walking in emptiness but not seeing emptiness. These Bhikshus are also like this, wanting to seek Nirvana (Buddhist term, referring to the state of liberation from birth and death), walking in Nirvana but not obtaining Nirvana. Why? Because Nirvana is just a name. Just as emptiness is just a name, it cannot be grasped; Nirvana is also like this, just a name and cannot be obtained.' At that time, the five hundred Bhikshus, hearing these Dharmas, no longer clung to all Dharmas; their outflows of afflictions were exhausted, their minds were liberated, and they attained the Arhat path (Buddhist term, referring to a saint who has exhausted all afflictions and attained liberation), they said: 'World Honored One! If someone seeks Nirvana in the aspect of the ultimate extinction of all Dharmas, then for that person, the Buddha will not appear in the world. World Honored One! We are now neither ordinary people, nor learners, nor non-learners, neither in birth and death, nor in Nirvana. Why? Because the appearance of the Buddha in the world means being far away from all moving thoughts and playful discussions.' At that time, the elder Shariputra (one of the ten great disciples of the Buddha, known for his wisdom) said to the Bhikshus: 'Are you now obtaining right wisdom for your own benefit?' The five hundred Bhikshus said: 'Elder Shariputra! We are now obtaining all afflictions, doing what should not be done.' Shariputra said: 'Why do you say this?' The Bhikshus said: 'Because we know the true nature of all afflictions, we say we have obtained all afflictions.' --------------------------------------------------------------------------------
Chinese
；涅槃是无作性，我等已证，故说不可作而作。” 舍利弗言：“善哉，善哉！汝等今者住于福田，能消供养。” 诸比丘言：“大师！世尊尚不能消诸供养，何况我等！” 舍利弗言：“何故说此？” 诸比丘言：“世尊知见法性，性常净故。” 于是思益梵天白佛言：“世尊！谁应受供养？” 佛告梵天：“不为世法之所牵者。” “世尊！谁能消供养？” 佛言：“于法无所取者。” “世尊！谁为世间福田？” 佛言：“不坏菩提性者。” “世尊！谁为众生善知识？” 佛言：“于一切众生不舍慈心者。” “世尊！谁知报佛恩？” 佛言：“不断佛种者。” “世尊！谁能供养佛？” 佛言：“能通达无生际者。” “世尊！谁能亲近佛？” 佛言：“乃至失命因缘不毁禁者。” “世尊！谁能恭敬于佛？” 佛言：“善覆六根者。” “世尊！谁名财富？” 佛言：“成就七财者。” “世尊！谁名知足？” 佛言：“得出世间智慧者。” “世尊！谁为远离？” 佛言：“于三界中无所愿者。” “世尊！谁为具足？” 现代汉语译本： ‘涅槃（Nirvana）是无为的自性，我们已经证得了，所以说不可为而为之。’ 舍利弗（Sariputra）说：‘好啊，好啊！你们现在安住于福田之中，能够消受供养。’ 众比丘说：‘大师！世尊（Lord Buddha）尚且不能完全消受所有供养，更何况我们呢！’ 舍利弗（Sariputra）说：‘为什么这么说？’ 众比丘说：‘世尊（Lord Buddha）知见法性，因为法性是常净的。’ 这时，思益梵天（Susiddhi Brahma）对佛说：‘世尊（Lord Buddha）！谁应该接受供养？’ 佛告诉梵天（Brahma）：‘不被世间法所牵累的人。’ ‘世尊（Lord Buddha）！谁能消受供养？’ 佛说：‘对于法没有执取的人。’ ‘世尊（Lord Buddha）！谁是世间的福田？’ 佛说：‘不破坏菩提（Bodhi）自性的人。’ ‘世尊（Lord Buddha）！谁是众生的善知识？’ 佛说：‘对于一切众生不舍弃慈悲心的人。’ ‘世尊（Lord Buddha）！谁知道报答佛恩？’ 佛说：‘不断绝佛种的人。’ ‘世尊（Lord Buddha）！谁能供养佛？’ 佛说：‘能够通达无生之境的人。’ ‘世尊（Lord Buddha）！谁能亲近佛？’ 佛说：‘乃至失去性命的因缘也不毁坏戒律的人。’ ‘世尊（Lord Buddha）！谁能恭敬佛？’ 佛说：‘善于守护六根的人。’ ‘世尊（Lord Buddha）！谁被称为财富？’ 佛说：‘成就七种圣财的人。’ ‘世尊（Lord Buddha）！谁被称为知足？’ 佛说：‘得到出世间智慧的人。’ ‘世尊（Lord Buddha）！谁是远离？’ 佛说：‘对于三界之中没有愿求的人。’ ‘世尊（Lord Buddha）！谁是具足？’
English
English version: 'Nirvana is the nature of non-action. We have already attained it, hence it is said that we act without acting.' Sariputra said, 'Excellent, excellent! You now dwell in the field of merit and are able to receive offerings.' The Bhikkhus said, 'Master! Even the Lord Buddha is not able to fully receive all offerings, how much less so are we!' Sariputra said, 'Why do you say this?' The Bhikkhus said, 'The Lord Buddha knows and sees the nature of Dharma, because the nature is always pure.' Then, Susiddhi Brahma said to the Buddha, 'Lord Buddha! Who should receive offerings?' The Buddha told Brahma, 'Those who are not bound by worldly dharmas.' 'Lord Buddha! Who can receive offerings?' The Buddha said, 'Those who have no attachment to the Dharma.' 'Lord Buddha! Who is the field of merit in the world?' The Buddha said, 'Those who do not destroy the nature of Bodhi.' 'Lord Buddha! Who is a good advisor for sentient beings?' The Buddha said, 'Those who do not abandon their compassionate heart towards all sentient beings.' 'Lord Buddha! Who knows how to repay the Buddha's kindness?' The Buddha said, 'Those who do not cut off the Buddha's lineage.' 'Lord Buddha! Who can make offerings to the Buddha?' The Buddha said, 'Those who can understand the realm of non-origination.' 'Lord Buddha! Who can be close to the Buddha?' The Buddha said, 'Those who do not break the precepts even if it means losing their lives.' 'Lord Buddha! Who can respect the Buddha?' The Buddha said, 'Those who are good at guarding the six senses.' 'Lord Buddha! Who is called wealth?' The Buddha said, 'Those who have attained the seven noble treasures.' 'Lord Buddha! Who is called content?' The Buddha said, 'Those who have attained wisdom beyond the world.' 'Lord Buddha! Who is called detachment?' The Buddha said, 'Those who have no desires in the three realms.' 'Lord Buddha! Who is complete?'