Chinese
“云何，龙首！虚空之体，宁当有杂食之食，又言饱足乎？”对曰：“濡首！空无所有也。” 又曰：“龙首！为能饱足幻士所化不？”答曰：“不也。” “云何，龙首！宁可以食饱足中现像耶？”答曰：“不也。” 又曰：“龙首！夫大海者宁复饱足于众流乎？”答曰：“不也。” 濡首复曰：“如是，龙首！诸法无厌，若如虚空。而仁向言有饱想乎？诸法如空，无想无愿，无起无行，亦无所作，无所造。永然无欲，以定以脱，无色无像，无坚无固，了如虚空，都无所持。诸法如此，云何而起有饱想耶？” 龙首又曰：“若是，濡首！有此行者，一切不复食于食乎？而仁说食本空耶？” 濡首曰：“若此，龙首！则一切众生而无食也。譬如，龙首！世尊化作恒边沙人，以食食诸化人。云何，族姓子！彼诸化人以何为食？宁复有食者不乎？”答曰：“化者无想不识，无所有，亦复无食。何况言当有食者耶？” “若此，龙首！一切诸法有见无见，如幻化也。普诸众生而不解此，以其不解便即流转受生死矣。于中观之，亦无所有，亦无所得，亦无流转。解生死无如本无者，则一切无受，亦无生死。不晓本空，便有生死，其生死者 现代汉语译本：‘一个不执着于杂食的人，怎么还会想着去吃那些引起欲望的食物呢？’ ‘龙首（菩萨名）啊，虚空的本质，难道会有杂食这种东西，又怎么会说它能被填饱呢？’龙首回答说：‘濡首（菩萨名）啊，虚空什么都没有。’ 濡首又问：‘龙首啊，幻术师变出来的东西，能被填饱吗？’龙首回答说：‘不能。’ 濡首又问：‘龙首啊，能用食物填饱镜子中显现的影像吗？’龙首回答说：‘不能。’ 濡首又问：‘龙首啊，大海能被众多的河流填满吗？’龙首回答说：‘不能。’ 濡首又说：‘正是这样，龙首啊！一切法都没有满足的时候，就像虚空一样。而你却说有饱足的想法吗？一切法都像虚空一样，没有念头，没有愿望，没有生起，没有行动，也没有造作，没有创造。永远没有欲望，通过禅定和解脱，没有色相，没有形象，没有坚固，没有固定，完全像虚空一样，什么都不执着。一切法都是这样，怎么会产生饱足的想法呢？’ 龙首又说：‘如果这样，濡首啊！修行到这种境界的人，就完全不再需要食物了吗？而你说食物的本质是空性的吗？’ 濡首说：‘如果这样，龙首啊！那么一切众生都不需要食物了。譬如，龙首啊！世尊变出像恒河沙一样多的人，用食物给这些化人吃。那么，族姓子（对佛弟子的尊称）啊！这些化人吃什么呢？难道真的有吃东西的人吗？’龙首回答说：‘化人没有思想，没有意识，什么都没有，也没有吃东西。更何况说会有吃东西的人呢？’ ‘如果这样，龙首啊！一切诸法，无论是可见的还是不可见的，都像幻化一样。普遍的众生不理解这个道理，因为不理解就流转于生死之中。从这个角度来看，也没有什么存在，也没有什么得到，也没有什么流转。理解生死就像本来没有一样，那么一切就没有承受，也没有生死。不明白本性是空，就会有生死，而生死’
English
English version: 'How can one who does not crave miscellaneous foods still think about eating foods that arouse desire?' 'Dragon Head (a Bodhisattva's name), how can the essence of emptiness have miscellaneous foods, and how can it be said to be filled?' Dragon Head replied, 'Nuru Head (a Bodhisattva's name), emptiness is devoid of anything.' Nuru Head further asked, 'Dragon Head, can the things conjured by a magician be filled?' Dragon Head replied, 'No.' Nuru Head further asked, 'Dragon Head, can the image appearing in a mirror be filled with food?' Dragon Head replied, 'No.' Nuru Head further asked, 'Dragon Head, can the ocean be filled by numerous rivers?' Dragon Head replied, 'No.' Nuru Head then said, 'It is so, Dragon Head! All dharmas are without satisfaction, like emptiness. Yet you speak of having a thought of being filled? All dharmas are like emptiness, without thought, without desire, without arising, without action, without making, without creating. Eternally without desire, through samadhi and liberation, without form, without image, without firmness, without fixity, completely like emptiness, not clinging to anything. All dharmas are like this, how can the thought of being filled arise?' Dragon Head then said, 'If this is so, Nuru Head! Then those who have attained this state of practice no longer need food at all? And you say that the essence of food is emptiness?' Nuru Head said, 'If this is so, Dragon Head! Then all sentient beings would not need food. For example, Dragon Head! The World Honored One conjures up people as numerous as the sands of the Ganges River, and feeds these conjured people with food. Then, son of a noble family (a respectful term for a Buddhist disciple)! What do these conjured people eat? Is there really someone who eats?' Dragon Head replied, 'Conjured people have no thought, no consciousness, nothing at all, and no eating. How much less can there be someone who eats?' 'If this is so, Dragon Head! All dharmas, whether visible or invisible, are like illusions. Universal sentient beings do not understand this principle, and because they do not understand, they transmigrate in birth and death. From this perspective, there is nothing that exists, nothing that is attained, and no transmigration. Understanding that birth and death are like non-existence from the beginning, then there is no suffering, and no birth and death. Not understanding that the essence is emptiness, there will be birth and death, and birth and death' --------------------------------------------------------------------------------
Chinese
亦无生死，于其生死亦无所受，亦无所得，何生死法者乎？” 答曰：“濡首！斯言甚善。宜知其时，可共行矣。还于祇树给孤独园，吾诸饥渴永为已断。” 答曰：“龙首！譬如幻士所可化人，而化人言：‘吾饥渴。’斯宁为饥野马法耶？如是，龙首！一切若此。其诸法者，皆如野马，解此乃解。而族姓子言：‘吾饥渴以为断。’乎？当食斯食，如诸法食，不断无坏亦无饥渴，一切诸法本已饱足。以故彼诸凡夫下士不了其本，则作此言：‘吾饥我渴。’又言饱足。如诸贤圣解诸法本，彼无饥渴亦无想足，解诸饥渴亦无生死，亦无戏行，亦无想念，彼已无动亦无倚着。诸法已脱，本无著故。” 龙首又曰：“如仁，濡首！诸所可说彼之要言，但说法界也。”濡首复谓龙首曰：“其法界者，亦无说不说，亦无言趣，无屈无申。所以者何？如是，龙首！法界无所有，言者无说，亦不所说，亦无戏行，无所著，无合偶。彼无想念，亦不有念，亦无所起，亦无灭行。譬如，龙首！虚空之界，无想无念，无起无灭。诸法亦尔，同如虚空，其本相空，本不可得，亦不可知。其相如是，亦不可得。有能得其相，彼诸如来般泥洹者，亦当可得。若此，龙首！一切诸法都无处所，无色无像亦不可见。以是之故，恒边沙 现代汉语译本：也没有生死，对于生死也没有承受，也没有获得，那么什么是生死之法呢？ 回答说：‘濡首（一位菩萨的名字）！你这话很好。应该知道时机，可以一起修行了。回到祇树给孤独园（佛陀常住的精舍），我们所有的饥渴都将永远断绝。’ 回答说：‘龙首（一位菩萨的名字）！譬如幻术师所变化出来的人，而变化出来的人说：‘我饥渴。’这难道是饥饿的野马的法则吗？像这样，龙首！一切都是如此。那些法，都像野马一样，理解了这个就理解了。而族姓子（指修行人）说：‘我的饥渴已经断绝。’吗？应当吃这种食物，就像诸法的食物一样，不间断，不坏灭，也没有饥渴，一切诸法本来就已饱足。因此，那些凡夫下士不了解其根本，就说：‘我饥我渴。’又说饱足。像那些贤圣了解诸法的根本，他们没有饥渴也没有想念饱足，理解了饥渴也就没有了生死，也没有戏论的行为，也没有想念，他们已经没有动摇也没有执着。诸法已经解脱，本来就没有执着。’ 龙首又说：‘如仁者，濡首！所有可以说的那些要义，只是说法界（一切法的本体）罢了。’濡首又对龙首说：‘法界，也没有说不说，也没有言语的趋向，没有屈也没有伸。为什么呢？像这样，龙首！法界没有所有，言语没有说，也没有所说，也没有戏论的行为，没有执着，没有合偶。它没有想念，也没有念头，也没有所起，也没有灭的行迹。譬如，龙首！虚空的界限，没有想念，没有念头，没有生起也没有灭亡。诸法也是这样，如同虚空，其本性是空，本来不可得，也不可知道。它的相是这样，也是不可得的。如果有能得到它的相，那么那些如来般涅槃（佛陀的最终寂灭）者，也应当可以得到。如果这样，龙首！一切诸法都没有处所，没有颜色，没有形象，也不可见。因此，恒河沙'
English
English version: There is also no birth or death, and in regards to birth and death, there is neither receiving nor attaining. Then what is the dharma of birth and death? The answer was: 'Nuru Shou (name of a Bodhisattva)! Your words are very good. It is appropriate to know the time, and we can practice together. Returning to the Jetavana Anathapindika Garden (a monastery where the Buddha often stayed), all our hunger and thirst will be forever cut off.' The answer was: 'Long Shou (name of a Bodhisattva)! For example, a person transformed by a magician, and the transformed person says: ‘I am hungry and thirsty.’ Is this the law of a hungry wild horse? Like this, Long Shou! Everything is like this. Those dharmas are all like wild horses, understanding this is understanding. And the clansman (referring to a practitioner) says: ‘My hunger and thirst have been cut off.’? One should eat this food, like the food of all dharmas, without interruption, without destruction, and without hunger or thirst. All dharmas are originally full. Therefore, those ordinary inferior people do not understand their root, and say: ‘I am hungry, I am thirsty.’ And also say they are full. Like those sages who understand the root of all dharmas, they have no hunger or thirst, nor do they think of being full. Understanding hunger and thirst, there is also no birth or death, no playful actions, and no thoughts. They have no movement and no attachment. All dharmas are liberated, and originally there is no attachment.' Long Shou also said: 'Like the benevolent one, Nuru Shou! All the essential words that can be spoken, are just speaking of the Dharmadhatu (the essence of all dharmas).' Nuru Shou then said to Long Shou: 'The Dharmadhatu, there is also no speaking or not speaking, no direction of words, no bending or stretching. Why is this? Like this, Long Shou! The Dharmadhatu has nothing, words have no speaking, nor is there anything spoken, nor are there playful actions, no attachment, no union. It has no thoughts, nor does it have notions, nor does it arise, nor does it have the trace of extinction. For example, Long Shou! The realm of space, has no thoughts, no notions, no arising and no extinction. All dharmas are also like this, like space, their nature is empty, originally unattainable, and unknowable. Its form is like this, and is also unattainable. If there is one who can attain its form, then those Tathagatas who have entered Parinirvana (the final extinction of the Buddha), should also be attainable. If this is so, Long Shou! All dharmas have no place, no color, no form, and are also invisible. Therefore, as many as the sands of the Ganges' --------------------------------------------------------------------------------
Chinese
诸如来般泥洹者，其于法中亦复无般泥洹者，亦无地、水、火、风界而般泥洹，亦无空界，亦无识界般泥洹者。泥洹如是，于泥洹中亦无泥洹。若诸法有泥洹想者，则虚空界有泥洹想耶？所以者何？以其诸法本定而空，诸法静寂，而复寂于此。凡夫下士之类起有泥洹想念者，因便有吾，言：‘我有受。’有吾我受，有寿命受，有人物受，有想识共来。解真无法者，即起是想，想念泥洹，以此故而不得脱便生老病死。取要言之，十二因缘至于大苦，众患集会，为彼之故，言有泥洹。为诸有二想行者，以其不解诸法本无，已不晓了，不觉悟故。与诸如来诸佛世尊、明解深入权行菩萨，宿树众善立不退转，积累功德有大威神，为极唱导无上大师，与如是等菩萨摩诃萨行而违反，起有诤想。又与声闻、缘觉之众，与其相违而起忿诤。与彼诤故当受大罪，以其诤故长流生死，当归不净极臭处矣。一切众圣永所不叹，诸上明达所可远离。譬如，族姓子！有城郭若复聚落，去其不远积众臭秽，于其彼处人众趣往，昼夜不息遂增污秽，不净臭处不洁之物也。诸愚凡夫处于五道，起灭不竟众想无断，广其生死，如彼增臭也。以其不明又不晓了，不解其元，不达本无，雾笼茷盛痴冥积故，广受流转，增长生死五道之趣。或生地狱，或即饿鬼 ，复归畜生，或天或人。神变无常，五道勤苦，灾患颠倒，痛痒创楚，众恼之元，诸苦所由，遂增臭秽，流不净气。使彼明达贤圣之众，乃以为灭，所共贪疾。又诸慧士所可远离，用是杂垢长不解脱。复使斯类是趣其生，是归有老，生老苦极，忧恼万端，是致病死。殃福追之，善则荣乐，罪则祸随。以要言之，患变猛集，至其痛热众苦合会，而彼以故不脱生死。但由未了其本无故，长受生死如其增臭也。” 龙首复谓濡首曰：“云何，濡首！得了其本？”曰：“以无心想，以寂寞行，以起静定，向入清净。其住是者，则晓其本。” 曰：“云何，濡首！何谓为幻之寂寞？”曰：“其解了如幻者，此则幻之寂寞清净也。” 尔时耆年须菩提至濡首所，睹其大众，即而问曰：“诸正士等普来会此，为何讲乎？”答曰：“贤者！吾于诸言都无所说。又，贤者！宁闻诸幻人有所说不？山中之响、梦、影、野马，为有言谈耶？复闻有其说者不乎？又，贤者！如来所化宁有耳声？其复有闻者不？为有识，若受持语言名字句说者不？”答曰：“不也。” 时须菩提㸌然于所坐，慌惚之间寂而灭定。 时舍利弗诣濡首所，睹其普众大会之场率多菩萨，咸听濡首所讲之说。见须菩提在于彼坐寂而灭定，问 现代汉语译本：又会重新堕入畜生道，或者转生为天人。神识变化无常，在五道中勤劳受苦，灾祸颠倒，感受痛苦和创伤，是各种烦恼的根源，一切痛苦的由来，因此不断增加臭秽，流出不洁之气。那些明达的贤圣之人，认为这是应该灭除的，是大家共同贪恋的疾病。而且，这是有智慧的人应该远离的，因为这些杂乱的污垢，使人长期无法解脱。又使这类众生不断地经历生，最终归于衰老，生老之苦达到极致，忧愁烦恼万端，导致疾病和死亡。善恶报应紧随其后，行善则享受荣华快乐，作恶则灾祸相随。总而言之，各种灾祸猛烈地聚集，直到痛苦和热恼等各种苦难汇集在一起，因此他们无法脱离生死轮回。只是因为没有明白其根本原因，所以长期遭受生死轮回，就像不断增加臭秽一样。 龙首又对濡首说：‘濡首，怎么样才能了悟其根本？’濡首说：‘以无心想，以寂静的行为，以发起禅定，趋向清净。安住于此，就能明白其根本。’ 龙首说：‘濡首，什么是幻的寂静？’濡首说：‘理解了如幻的本质，这就是幻的寂静清净。’ 这时，年长的须菩提（Subhuti）来到濡首处，看到那里聚集了很多人，就问道：‘各位正士都来这里集会，在讲什么呢？’濡首回答说：‘贤者，我对于任何言语都没有说什么。而且，贤者，你听说过幻术师在说什么吗？山中的回响、梦境、影子、野马，它们有言语吗？你又听说过它们在说话吗？还有，贤者，如来（Tathagata）所化现的，有声音吗？有听到声音的人吗？有能识别、接受和持守语言文字的人吗？’须菩提回答说：‘没有。’ 这时，须菩提突然从座位上消失，在恍惚之间进入寂灭禅定。 这时，舍利弗（Sariputra）来到濡首处，看到那里聚集了很多人，大多是菩萨，都在听濡首所讲的道理。看到须菩提在那里入定，就问