Chinese
法，皆发阿耨多罗三耶三菩心；八千菩萨得不起法忍。 尔时众会者皆承佛威神，皆自见未曾所见华在其裓上，悉以散佛。应时佛威神令是华遍满忉利天上。是时释提桓因前白佛言：“甚可怪，世尊！是诸族姓子所散华，本所不见？” 尔时月天子谓释提桓因言：“拘翼！世尊亦是未曾可见者，华亦如是！何以故？拘翼！持是心见世尊者，是心为灭尽不可得见。如是拘翼！其有可见之事，皆前所未曾见。” 释提桓因问天子：“仁者云何见佛？” 天子报：“如是世尊见我，我见世尊亦复如是！” 释提桓因又问：“云何见？” 答言：“拘翼！如来如如，色如如，痛想行识如，我作是见如来。拘翼！我不以色观如来；亦不以痛、想观如来；亦不以行、识见如来。所以者何？色自然，不起、不灭，痛、想、行、识亦尔！是五阴法之相，是相不相皆如普照。拘翼！如来如是不可见。拘翼！复有欲见如来，当如佛见我，我见佛亦尔！” 复问：“天子！云何如佛见仁？” 天子答言：“今佛在此，自可问佛。” 于是释提桓因前白佛言：“云何，世尊！如来见月天子？” 佛言：“不以色见，亦不痛痒、思想、生死、识见；亦不以前世见、亦不持当来见、 现代汉语译本：他们都发起了阿耨多罗三藐三菩提心（anuttara-samyak-sambodhi-citta，无上正等正觉之心）；八千位菩萨证得了不起法忍（anutpattika-dharma-ksanti，对诸法不生不灭的真理的证悟）。 当时在场的所有人都承蒙佛的威神之力，都看见了前所未见的鲜花出现在自己的衣襟上，于是都用这些花来散布供养佛。随即，佛以威神力使这些鲜花遍布整个忉利天（Trayastrimsa，欲界六天之一）。这时，释提桓因（Sakra devanam Indra，帝释天）上前对佛说：‘真是太奇怪了，世尊！这些族姓子所散的花，我以前从未见过。’ 这时，月天子（Candra，月神）对释提桓因说：‘拘翼（Kausika，释提桓因的别名）！世尊也是你以前未曾见过的，这些花也是如此！为什么呢？拘翼！以执着的心来见世尊，这种心是灭尽的，不可能真正见到世尊。所以说，拘翼！凡是可见的事物，都是你以前未曾见过的。’ 释提桓因问月天子：‘仁者是如何见到佛的？’ 月天子回答说：‘世尊如何看待我，我就如何看待世尊，就是这样！’ 释提桓因又问：‘如何看待？’ 月天子回答说：‘拘翼！如来是如如（tathata，真如），色（rupa，物质）是如如，受（vedana，感受）、想（samjna，知觉）、行（samskara，意志）、识（vijnana，意识）也是如如，我是这样看待如来的。拘翼！我不以色来观察如来；也不以受、想来观察如来；也不以行、识来观察如来。为什么呢？因为色是自然的，不生、不灭，受、想、行、识也是如此！这五阴（panca-skandha，构成个体存在的五种要素）之法的实相，这种实相是无相而又普遍照耀的。拘翼！如来是这样不可见的。拘翼！如果想要见到如来，应当像佛看待我一样，我看待佛也是如此！’ 释提桓因又问：‘天子！佛是如何看待您的？’ 月天子回答说：‘现在佛就在这里，您可以亲自问佛。’ 于是，释提桓因上前对佛说：‘世尊！如来是如何看待月天子的？’ 佛说：‘不以色见，也不以受、想、行、识见；也不以前世见，也不以未来世见。
English
English version: They all generated the Anuttara-samyak-sambodhi-citta (supreme, right, and perfect enlightenment mind); eight thousand Bodhisattvas attained the Anutpattika-dharma-ksanti (the patient acceptance of the non-arising of all dharmas). At that time, all those assembled, relying on the Buddha's majestic power, saw flowers they had never seen before appear on their robes, and they all scattered these flowers to offer to the Buddha. Immediately, the Buddha, through his majestic power, caused these flowers to cover the entire Trayastrimsa Heaven (Heaven of the Thirty-three). At this time, Sakra devanam Indra (Lord of the Devas) stepped forward and said to the Buddha: 'It is truly astonishing, World Honored One! These flowers scattered by these clansmen, I have never seen before.' At that time, Candra (the Moon God) said to Sakra devanam Indra: 'Kausika (another name for Sakra)! The World Honored One is also someone you have never seen before, and so are these flowers! Why is that? Kausika! To see the World Honored One with an attached mind, that mind is extinguished and it is impossible to truly see the World Honored One. Therefore, Kausika! All things that can be seen are things you have never seen before.' Sakra devanam Indra asked the Moon God: 'How does the virtuous one see the Buddha?' The Moon God replied: 'As the World Honored One sees me, so I see the World Honored One, just like that!' Sakra devanam Indra then asked: 'How do you see?' The Moon God replied: 'Kausika! The Tathagata (Thus Come One) is suchness (tathata), form (rupa) is suchness, feeling (vedana), perception (samjna), volition (samskara), and consciousness (vijnana) are also suchness. This is how I see the Tathagata. Kausika! I do not observe the Tathagata with form; nor do I observe the Tathagata with feeling or perception; nor do I see the Tathagata with volition or consciousness. Why is that? Because form is natural, not arising, not ceasing, and so are feeling, perception, volition, and consciousness! The true nature of these five skandhas (aggregates) is that this nature is without characteristics and yet universally illuminating. Kausika! The Tathagata is thus invisible. Kausika! If you wish to see the Tathagata, you should see as the Buddha sees me, and I see the Buddha likewise!' Sakra devanam Indra further asked: 'Virtuous one! How does the Buddha see you?' The Moon God replied: 'Now that the Buddha is here, you can ask the Buddha yourself.' Thereupon, Sakra devanam Indra stepped forward and said to the Buddha: 'How, World Honored One! Does the Tathagata see the Moon God?' The Buddha said: 'Not by seeing with form, nor by seeing with feeling, perception, volition, or consciousness; nor by seeing with the past, nor by seeing with the future.' --------------------------------------------------------------------------------
Chinese
亦不现在见；亦不凡人见，亦不于凡人解脱见；亦不于学见，亦不于不学法事见；亦不阿罗诃见，亦不阿罗诃法事见；亦不于弟子法见，亦不于辟支佛地见，亦不于佛地见。所见如是，拘翼！如是为见佛。如是见佛为无所见，如是无所见是为等见，如是示现是名为一切示现。审谛示现如是观，拘翼！是名为如来。如来于法界无所缺减。拘翼！于拘翼意云何？如来如是见、如是观，为见何等？” 答言：“是名为见佛。世尊！如来是名为得，不于色如是，如来于此无有能得计数者。”复问：“世尊！如是为见佛耶？” 答言：“如是。拘翼！菩萨为逮得无所从生忍，于一切诸法界皆为等住，亦不离是法而见法。” 释提桓因复白佛言：“是月天子为得无所从生法忍？”佛答释提桓因言：“持是事自以问月天子，当为汝发遣。” 于是释提桓因问月天子：“仁者！今为得是无所从生法忍耶？” 月天子答言：“拘翼！颇有无所生而起不？” 释提桓因言：“不。” 天子复言：“拘翼！设无所生不起者，云何复问：‘得无所从生法忍？’”天子复言：“拘翼！法界无所生，其譬正如此，是故法界亦不起亦不灭，都不可知。” 尔时释提桓因便发是念言：“如月天子所说 现代汉语译本：也不在现在见；也不是凡人所见，也不是在凡人中解脱所见；也不是在学习者所见，也不是在不学习佛法事务者所见；也不是阿罗汉（Arhat，已证悟者）所见，也不是阿罗汉的佛法事务中所见；也不是在弟子法中所见，也不是在辟支佛（Pratyekabuddha，独觉佛）的境界中所见，也不是在佛的境界中所见。拘翼（Kausika，释提桓因的别名）！像这样见，才是见佛。这样见佛是无所见，这样无所见才是等见，这样示现才名为一切示现。审谛地示现这样观，拘翼！这名为如来（Tathagata，佛的称号之一）。如来在法界中没有缺少或减少。拘翼！你认为如何？如来这样见、这样观，是见了什么呢？” 回答说：‘这名为见佛。世尊（Bhagavan，佛的称号之一）！如来是名为得，不是在色（Rupa，物质现象）中这样，如来于此没有能得到计数者。’又问：‘世尊！这样是见佛吗？’ 回答说：‘是的。拘翼！菩萨（Bodhisattva，追求觉悟的修行者）为了获得无所从生忍（anutpattika-dharma-ksanti，对诸法不生不灭的领悟），在一切诸法界都平等安住，也不离开这个法而见法。’ 释提桓因（Sakra devanam indra，天神之王）又对佛说：‘月天子（Candra deva，月神）是否已获得无所从生法忍？’佛回答释提桓因说：‘拿这件事亲自去问月天子，他会为你解答。’ 于是释提桓因问月天子：‘仁者！您现在是否已获得这无所从生法忍？’ 月天子回答说：‘拘翼！难道有无所生而能生起的吗？’ 释提桓因说：‘没有。’ 天子又说：‘拘翼！如果无所生不起，为何又问：‘得无所从生法忍？’’天子又说：‘拘翼！法界（Dharmadhatu，一切法的总称）无所生，这个譬喻正是如此，所以法界也不生也不灭，完全不可知。’ 这时释提桓因便生起这样的念头说：‘如月天子所说’
English
English version: Nor is it seen in the present; nor is it seen by ordinary people, nor is it seen in liberation from ordinary people; nor is it seen in learning, nor is it seen in matters of non-learning of the Dharma; nor is it seen by an Arhat (Arhat, one who has attained enlightenment), nor is it seen in the Dharma matters of an Arhat; nor is it seen in the Dharma of disciples, nor is it seen in the realm of a Pratyekabuddha (Pratyekabuddha, a solitary Buddha), nor is it seen in the realm of a Buddha. Kausika (Kausika, another name for Sakra devanam indra)! Seeing in this way is seeing the Buddha. Seeing the Buddha in this way is seeing nothing, and seeing nothing in this way is equal seeing, and showing in this way is called showing everything. Contemplate showing in this way with careful attention, Kausika! This is called the Tathagata (Tathagata, one of the titles of the Buddha). The Tathagata has no deficiency or reduction in the Dharmadhatu (Dharmadhatu, the totality of all dharmas). Kausika! What do you think? What does the Tathagata see, contemplating in this way?' He replied: 'This is called seeing the Buddha. Bhagavan (Bhagavan, one of the titles of the Buddha)! The Tathagata is called attainment, not in form (Rupa, material phenomena) in this way, and the Tathagata has no one who can attain and count here.' He asked again: 'Bhagavan! Is this seeing the Buddha?' He replied: 'Yes. Kausika! The Bodhisattva (Bodhisattva, a practitioner seeking enlightenment), in order to attain the acceptance of non-origination (anutpattika-dharma-ksanti, the realization of the non-arising and non-ceasing of all dharmas), dwells equally in all Dharmadhatu, and does not see the Dharma apart from this Dharma.' Sakra devanam indra (Sakra devanam indra, the king of the gods) then said to the Buddha: 'Has Candra deva (Candra deva, the moon god) attained the acceptance of the non-origination of dharmas?' The Buddha replied to Sakra devanam indra: 'Take this matter and ask Candra deva yourself, and he will explain it to you.' Then Sakra devanam indra asked Candra deva: 'O virtuous one! Have you now attained this acceptance of the non-origination of dharmas?' Candra deva replied: 'Kausika! Is there anything that arises without origination?' Sakra devanam indra said: 'No.' The deva then said: 'Kausika! If there is no origination and no arising, why do you ask: 'Have you attained the acceptance of the non-origination of dharmas?'' The deva then said: 'Kausika! The Dharmadhatu is without origination, and this is exactly like this analogy, therefore the Dharmadhatu neither arises nor ceases, and is completely unknowable.' At that time, Sakra devanam indra then had this thought: 'As Candra deva said' --------------------------------------------------------------------------------
Chinese
，为已得无所从生法忍？为逮近佛？为逮三耶三菩？” 尔时月天子知释提桓因心所念，语释提桓因言：“拘翼！无所得忍者，得三耶三菩座不难；有不得忍者，去三耶三菩座大远。” 释提桓因复言：“天子！云何作是说？” 天子报言：“拘翼！已得忍者能作是说，其不得是者不能近三耶三菩阿惟三佛座。得无所从生忍故，能说无所从生如无所生，如是者道。” 释提桓因复问天子：“道从何所求？” 天子答言：“拘翼！道于三界而无我，作是求道。” 释提桓因复问：“三界无我，云何求？” 天子答言：“如法者不生，不生复不生，当道作是求。作是求已，如是求不求，于求是者为无所起。” 是时释提桓因白佛言：“甚可怪。世尊！月天子所说甚深乃尔！从何所没而来生此，于是没当复生何所？” 时月天子语释提桓因言：“拘翼！如幻师化作男子、若女人，从何所没来生于此，于是没复生何所？” 释提桓因复报天子：“了幻与化无起无灭，不可见、不可知，是无所有。” 天子语拘翼言：“如是说幻化，从无合会来生，灭亦至无合会所。如是幻化，黠慧者所不用亦不不近。” 释提桓因言：“如是。天子！如所说。” 现代汉语译本 ‘已经获得无所从生法忍了吗？是否接近成佛？是否证得三耶三菩（Samyaksambodhi，正等正觉）？’ 这时，月天子知道释提桓因（Śakra Devānām Indra，帝释天）心中所想，对释提桓因说：‘拘翼（Kauśika，释提桓因的别名）！获得无所得忍的人，证得三耶三菩座并不困难；没有获得无所得忍的人，距离三耶三菩座非常遥远。’ 释提桓因又问：‘天子！为什么这样说？’ 天子回答说：‘拘翼！已经获得忍的人才能这样说，没有获得这种忍的人不能接近三耶三菩阿惟三佛座（Anuttarā-samyak-saṃbodhi，无上正等正觉）。因为获得无所从生忍的缘故，才能说无所从生就像没有生一样，像这样才是正道。’ 释提桓因又问天子：‘道从哪里求得？’ 天子回答说：‘拘翼！道在三界（Trailokya，欲界、色界、无色界）之中而无我，这样求道。’ 释提桓因又问：‘三界无我，如何求得？’ 天子回答说：‘如法者不生，不生之后又是不生，应当这样求道。这样求之后，就像求而不求，对于求道这件事来说，就是无所起。’ 这时，释提桓因对佛说：‘真是太奇怪了！世尊！月天子所说的如此深奥！从哪里消失而来生在这里，从这里消失后又将生在哪里？’ 这时月天子对释提桓因说：‘拘翼！就像幻术师变化出男子或女人，从哪里消失而来生在这里，从这里消失后又将生在哪里？’ 释提桓因回答天子：‘了解幻术和变化没有生起也没有灭亡，不可见、不可知，是虚无所有的。’ 天子对拘翼说：‘像这样说幻化，从无合会而来生，灭亡也回到无合会的地方。像这样的幻化，聪明的人不会执着，也不会远离。’ 释提桓因说：‘是的，天子！正如您所说。’