Chinese
有别。若起侣想，是便与欲俱。明达菩萨当解侣想。何则然者？以其诸法，如幻如化，无侣不侣。欺哉诸法慌忽无信，若梦影响，所有如空。想识无安，无处无持无意，无念无所有。已离诸念，于念无念，应本无念。” 曰：“濡首！仁为曾与幻士化人，对共语言行来坐起，又共谈会有所思惟不？”濡首答曰：“不见也。” 龙首曰：“幻士何像貌？”曰：“其幻者似人像类，幻之化像亦复若此，合同像耳。所以者何？如其幻化，亦不彼脱，亦不此脱。幻化亦不与人而异，人亦不与幻化有异，人便幻化。如幻化者，以幻化法而问幻事，诸法亦尔。” 又问：“濡首！仁为自曾与幻化复共坐起，有所言谈交游讲会相对住不？”曰：“云何，龙首！幻士及化与欲有异耶？至于吾我及人、寿命、养育之法有异乎？吾以此幻化之说，欲试问仁，知大士于斯有异辩才，当敷何法也。” 曰：“仁如所试，为欲试虚空之幻化法耳。仁便念幻化为有想也。幻者本无，无想无念，亦无形像，亦无所有，已离众念。”濡首曰：“若此，龙首！法亦如幻，幻化本空，其空无像亦不可见。” 曰：“濡首！诸法无像，不可见乎？如仁所言：‘一切菩萨摩诃萨等，当云何受其封拜，得成无上正真道意。’为谁知 现代汉语译本：有分别。如果产生伴侣的想法，这便是与欲望同在。明智通达的菩萨应当理解伴侣的想法。为什么会这样呢？因为一切诸法，都如幻象如变化，没有伴侣与非伴侣之分。诸法虚妄不实，像梦境和影子一样，所有存在都如虚空。思想和意识没有安稳，没有处所，没有执持，没有意念，没有念头，一无所有。已经脱离了各种念头，对于念头和无念，应当回归到本来的无念状态。 龙首问：‘濡首（佛弟子名）！你曾经和幻术师变出的人，一起说话、行走、坐立，又一起谈论、聚会、思考吗？’濡首回答说：‘没有。’ 龙首说：‘幻术师是什么样子的？’濡首说：‘幻术师看起来像人的样子，幻术变出的人也像这样，都是相同的样子。为什么呢？因为幻术和变化，既不脱离幻术师，也不脱离被变化的人。幻术和变化与人没有不同，人也与幻术和变化没有不同，人就是幻术和变化。就像幻术师用幻术来询问幻术的事情一样，一切诸法也是如此。’ 龙首又问：‘濡首！你曾经和幻术变出的人一起坐立，一起说话、交往、聚会、相对而住吗？’濡首说：‘龙首！幻术师和幻化的人与欲望有区别吗？与我、人、寿命、养育之法有区别吗？我用这幻化的说法，想试探你，知道大士在这方面有不同的辩才，应当宣讲什么法呢？’ 龙首说：‘你所试探的，是想试探虚空的幻化之法罢了。你便认为幻化是有想法的。幻化本来就没有，没有想法，没有念头，也没有形像，也没有所有，已经脱离了各种念头。’濡首说：‘如果这样，龙首！法也像幻化一样，幻化本来是空，这空没有形像，也是不可见的。’ 龙首说：‘濡首！诸法没有形像，是不可见的吗？就像你所说：‘一切菩萨摩诃萨等，应当如何接受封拜，才能成就无上正真道意。’是谁知道呢？’
English
English version: There is distinction. If the thought of a companion arises, it is then together with desire. A wise and understanding Bodhisattva should comprehend the thought of a companion. Why is this so? Because all dharmas are like illusions and transformations, without companion or non-companion. These dharmas are deceptive and unreliable, like dreams and shadows, all existence is like emptiness. Thought and consciousness have no stability, no place, no holding, no intention, no thought, nothing at all. Having already departed from all thoughts, regarding thought and non-thought, one should return to the original state of non-thought. Longshou asked: 'Roushou (name of a Buddhist disciple)! Have you ever spoken, walked, sat, or stood with a person conjured by a magician, and also discussed, gathered, and contemplated together?' Roushou replied: 'No, I have not.' Longshou said: 'What does the magician look like?' Roushou said: 'The magician appears like a human, and the person conjured by magic also appears like this, they are the same in appearance. Why is this? Because the magic and transformation neither depart from the magician nor from the transformed person. Magic and transformation are no different from a person, and a person is no different from magic and transformation; a person is magic and transformation. Just as a magician uses magic to inquire about magical matters, so it is with all dharmas.' Longshou further asked: 'Roushou! Have you ever sat, stood, spoken, interacted, gathered, or dwelled face-to-face with a person conjured by magic?' Roushou said: 'Longshou! Is there a difference between the magician and the conjured person with desire? Is there a difference with regard to self, person, lifespan, and the laws of nurturing? I use this talk of magic to test you, knowing that a great being has different eloquence in this regard, what dharma should be expounded?' Longshou said: 'What you are testing is merely to test the illusory dharma of emptiness. You then think that magic has thoughts. Magic originally has nothing, no thoughts, no intentions, no form, and nothing at all, having already departed from all thoughts.' Roushou said: 'If this is so, Longshou! Dharma is also like magic, magic is originally empty, and this emptiness has no form and is also invisible.' Longshou said: 'Roushou! Are dharmas without form, invisible? As you said: 'How should all Bodhisattva Mahasattvas receive their titles and attain the intention of the unsurpassed, true, and correct path?' Who knows?' -------------------------------------------------------------------------------- 度受封拜者？”
Chinese
濡首答曰：“云何，龙首！曾行山中为闻响声，于山中为有响声出不乎？其声为有所住处不？以何耳识闻其声耶？彼声为有所说不？宁有受持响声者耶？又复谁共谁闻响声者？”龙首菩萨答曰：“无也。” 濡首曰：“如此若菩萨解诸法若如响空者，则一切诸音声如响，离彼众声。其诸菩萨以此封拜于无上正真之道，于斯亦无受封莂者。” 十方诸来大菩萨众，咸闻濡首童真所说，莫不喜踊叹歌无量。 尔时龙首谓濡首曰：“宜时侣行，入城分卫。念其日时，得无过耶？” 答曰：“龙首！诸法无过亦不有时。其处于想行之者，彼则有时不时之想耳。明达菩萨于本了无，解空法者，岂其有时不时言哉？凡诸余法有时不时，无时非时，乃应无上如佛法律矣。其在算数计时节者，斯则有过时之想。如诸世尊贤圣弟子，常自饱足以道智慧，慧无想识，于想无想，行无诸作，亦无想念，无念不念。以此智慧而常饱足，世尊圣众都无食念，亦不复想有食之事。其如此食而为食者，是谓贤圣应无杂食，若永服食如此食者，是则长演甘露法食者。彼以此食用之为力，能住身命至于一劫复过一劫。所以者何？其如此者，彼已觉了诸法之行故，都无想念，解空清净。晓了如此，是不复有 现代汉语译本：‘谁是接受封号和授职的人呢？’ 濡首回答说：‘龙首，您说，曾经在山中行走时听到过声音吗？山中真的有声音发出吗？那声音有固定的住处吗？是用什么耳朵来识别声音的呢？那个声音说了什么吗？有谁接受并持有那个声音吗？又是谁和谁一起听到声音的呢？’龙首菩萨回答说：‘没有。’ 濡首说：‘如果菩萨理解一切法都像空谷回响一样，那么一切声音都像回响，远离了各种声音。那些菩萨以此来接受无上正真之道的封号和授职，实际上也没有接受封号和授职的人。’ 十方前来的大菩萨们，都听到了濡首童真所说的话，无不欢喜踊跃，赞叹歌颂，无量无边。 这时，龙首对濡首说：‘应该一起去城里乞食了。想想时间，不要错过了。’ 濡首回答说：‘龙首，一切法都没有错过，也没有时间的概念。那些执着于时间概念的人，才会有时间或非时间的想法。明达的菩萨本来就没有任何执着，理解空性的人，怎么会有时间或非时间的说法呢？凡是其他法有时间或非时间的概念，无时无刻不在符合佛陀的法律。那些在算数和计算时间的人，才会有错过时间的想法。就像世尊的贤圣弟子，常常以道和智慧来满足自己，他们的智慧没有执着，对于有想和无想，行为上没有造作，也没有任何念头，既不执着于念头，也不执着于没有念头。他们以这种智慧来常常满足自己，世尊的圣众都没有吃饭的念头，也不再想吃饭的事情。像这样吃饭才是真正的吃饭，这才是贤圣应该没有杂食的，如果永远这样吃饭，那就是长久地享用甘露法食。他们以这种饮食的力量，能够维持生命长达一劫甚至超过一劫。这是为什么呢？因为他们已经觉悟了一切法的运行规律，没有任何念头，理解空性清净。明白了这个道理，就不会再有时间或非时间的想法了。’
English
English version: 'Who are those who receive the seal and appointment?' Ru Shou replied, 'Dragon Head, tell me, when you have walked in the mountains, have you ever heard a sound? Does a sound truly come from the mountains? Does that sound have a fixed place? With what ear do you recognize the sound? Did that sound say anything? Is there anyone who receives and holds onto that sound? And who hears the sound with whom?' Dragon Head Bodhisattva replied, 'No.' Ru Shou said, 'If a Bodhisattva understands all dharmas to be like an echo in an empty valley, then all sounds are like echoes, separate from all sounds. Those Bodhisattvas who receive the seal and appointment of the unsurpassed, true, and correct path, in reality, there is no one who receives the seal and appointment.' The great Bodhisattvas who came from the ten directions all heard what Ru Shou, the pure youth, had said, and they were all filled with joy, leaping and praising, without measure. At this time, Dragon Head said to Ru Shou, 'It is time to go into the city to beg for food. Think about the time, lest we miss it.' Ru Shou replied, 'Dragon Head, all dharmas have no missing or time concept. Those who cling to the concept of time will have the idea of time or non-time. A Bodhisattva who is clear and understands has no attachment, and one who understands emptiness, how can there be talk of time or non-time? All other dharmas have the concept of time or non-time, and at all times, they are in accordance with the Buddha's law. Those who calculate and measure time will have the idea of missing the time. Like the virtuous disciples of the World Honored One, they are always satisfied with the path and wisdom. Their wisdom has no attachment, and regarding thoughts and no-thoughts, their actions are without creation, and they have no thoughts, neither clinging to thoughts nor clinging to no-thoughts. They use this wisdom to always satisfy themselves. The holy assembly of the World Honored One has no thought of eating, nor do they think about the matter of eating. Eating like this is true eating, and this is how the virtuous should have no mixed food. If they always eat like this, then they are long enjoying the nectar of the Dharma. With the power of this food, they can maintain their lives for a kalpa or even more than a kalpa. Why is this? Because they have awakened to the workings of all dharmas, have no thoughts, and understand the purity of emptiness. Understanding this, they will no longer have the idea of time or non-time.' --------------------------------------------------------------------------------
Chinese
求食之识，如其凡夫未达者也。又诸如来无上正觉及普世贤圣之等，有大慈悲喜护之心，惠施仁爱愍念众生，使兴于世耳。唯欲济度五道勤苦故，现入郡国县邑聚落行受分卫，而彼众圣已离诸食，不食于食，唯以慧解诸定正受为常充足。其于杂食而续食者，斯受流转便数生死。用是之故，诸佛世尊，以于诸食而悉明了，都无复杂食之想。慷慨喟然，安和住身，能如恒沙复过是数。从始发意，永常无复诸饥渴杂想念也。至在佛树明星出时，从始所可受食者。彼因此食，其于正士及大丈夫英雄龙猛，又至师子诸调儒夫及众华孚正士秀异，种种莲华男子，无上丈夫法御天人师，应所当得，应所明了，应所觉达，悉已了而具足。等于一像，合会智慧，得成无上正真道意也。以是，龙首！一切菩萨普诸如来及贤圣等，唯以此食升致无上正真觉道，便能住寿如恒沙劫，又能逾此复倍无数，而诸如来永无其劳。所以者何？以其应于无想食故。无念不念，无合不合，亦不想合贤圣之行，恒便随顺，出诸香气，自然清净，无想无念，无诸巢窟，亦无戏行，本空自净。如是，龙首！菩萨摩诃萨当作此食，乃应法食。” 龙首答曰：“善哉，善哉！濡首所说法之微妙，吾已饱足于是上食。但闻此法食之要说，便为已甚具足矣，况其长食 现代汉语译本：对于那些尚未开悟的凡夫俗子来说，他们所追求的食物，是出于对食欲的执着。而诸如来（Tathagata，佛的称号）无上正觉（Anuttara-samyak-sambodhi，无上正等正觉）以及普世的贤圣们，他们怀有大慈大悲喜舍之心，以仁爱之心怜悯众生，使众生得以在世间兴盛。他们只是为了救度五道（五种轮回的途径）的众生脱离苦难，才示现进入郡县、村落，接受布施。而那些圣者早已超越了对食物的执着，他们不以食物为食，而是以智慧和禅定为常久的满足。那些杂食并继续执着于食物的人，会不断地在生死轮回中流转。因此，诸佛世尊对于食物的本质都非常清楚，他们心中没有任何对食物的执着。他们心胸开阔，安详自在，其境界如同恒河沙数般不可计数。从他们最初发愿开始，就永远不会再有饥渴和杂念。当他们在菩提树下，明星出现时，他们所接受的食物，只是为了成就正士、大丈夫、英雄、龙猛（Naga-vira，龙族勇士）、师子（Simha，狮子）等调御丈夫，以及各种华孚正士（具有美德的修行者），无上丈夫、法御天人师（Dharmaraja-deva-manusya-guru，佛的尊称），他们所应得的，所应明了的，所应觉悟的，都已经完全明了和具足。他们将一切智慧融为一体，最终成就了无上正真道。因此，龙首（Naga-siras，龙的首领）！一切菩萨、诸如来以及贤圣们，都是通过这种‘食’而证得无上正真觉道，他们能够住世如恒河沙劫，甚至更长的时间，而诸如来永远不会感到疲惫。这是因为他们所应受的是无想之食。这种食无念无不念，无合无不合，也不执着于贤圣之行，它自然散发出清净的香气，无想无念，没有巢穴，也没有戏论，其本性空寂而清净。所以，龙首！菩萨摩诃萨应当如此理解这种‘食’，这才是真正的法食。 龙首回答说：‘太好了，太好了！濡首（Ruru-siras，龙的首领）您所说的法义如此微妙，我已经饱足于这种上妙之食了。仅仅是听闻这法食的要义，就已经非常满足了，更何况是长久地享用它呢？’
English
English version: The seeking of food, as it is understood by ordinary people who have not attained enlightenment, is driven by their attachment to the desire for food. However, the Tathagatas (Buddhas), the supreme perfect enlightenment (Anuttara-samyak-sambodhi), and the wise and holy beings of the world possess great compassion, joy, and equanimity. They bestow loving-kindness and compassion upon all sentient beings, enabling them to flourish in the world. They only appear in towns, cities, and villages to receive alms in order to liberate beings from the suffering of the five paths of rebirth. Those holy beings have already transcended their attachment to food; they do not eat food as ordinary people do, but rather they are constantly nourished by wisdom and meditative absorption. Those who consume ordinary food and remain attached to it will continue to transmigrate through the cycle of birth and death. Therefore, the Buddhas, the World Honored Ones, are fully aware of the true nature of food, and they have no attachment to it. They are open-minded, peaceful, and their state of being is as countless as the sands of the Ganges River. From the moment they first made their vows, they never again experience hunger, thirst, or any other distracting thoughts. When they were under the Bodhi tree, at the time of the rising of the morning star, the food they received was only to accomplish the path of the righteous, the great heroes, the Naga-viras (dragon warriors), the Simhas (lions), and other tamed and virtuous beings, the supreme heroes, the Dharma-kings, the teachers of gods and humans (Dharmaraja-deva-manusya-guru). What they were meant to attain, understand, and realize, they had already fully understood and accomplished. They unified all wisdom, and ultimately attained the supreme and true path. Therefore, Naga-siras (Dragon Chief)! All Bodhisattvas, Tathagatas, and wise and holy beings attain the supreme and true enlightenment through this 'food'. They are able to live for as many kalpas as the sands of the Ganges River, or even countless times more, and the Tathagatas never experience fatigue. This is because they receive the food of non-thought. This food is neither thought nor non-thought, neither union nor non-union, and it is not attached to the practices of the wise and holy. It naturally emits pure fragrance, is without thought or non-thought, has no dwelling place, and is free from all playfulness. Its nature is empty and pure. Therefore, Naga-siras! Bodhisattva Mahasattvas should understand this 'food' in this way; this is the true Dharma food. Naga-siras replied: 'Excellent, excellent! Ruru-siras (Dragon Chief), the Dharma you have spoken is so profound that I am already satisfied with this supreme food. Just hearing the essence of this Dharma food is already more than enough, let alone partaking of it for a long time!' -------------------------------------------------------------------------------- 无杂食者，岂当复食思欲食哉！”