English
English version: They will again return to the animal realm, or be reborn as gods or humans. Their consciousness changes constantly, they labor and suffer in the five realms, disasters and misfortunes are reversed, they experience pain and wounds, they are the source of all afflictions, the origin of all suffering, thus constantly increasing foulness, emitting impure air. Those wise and virtuous ones who understand this, consider it something to be eliminated, a disease that everyone is greedy for. Moreover, this is what the wise should stay away from, because these mixed impurities prevent one from being liberated for a long time. It also causes these beings to continuously experience birth, eventually returning to old age, the suffering of birth and old age reaching its extreme, with endless worries and afflictions, leading to sickness and death. The retribution of good and evil follows closely, doing good brings glory and joy, while doing evil brings misfortune. In short, various disasters gather fiercely, until pain, heat, and all kinds of suffering come together, and therefore they cannot escape the cycle of birth and death. It is only because they have not understood the fundamental cause that they suffer the cycle of birth and death for a long time, just like constantly increasing foulness. Dragon Head then said to Ru Shou: 'Ru Shou, how can one understand the root of it?' Ru Shou said: 'By having no thoughts, by acting in stillness, by initiating meditation, and moving towards purity. By abiding in this, one can understand the root of it.' Dragon Head said: 'Ru Shou, what is the stillness of illusion?' Ru Shou said: 'Understanding the nature of illusion as illusion, this is the stillness and purity of illusion.' At this time, the elder Subhuti (Subhuti) came to Ru Shou's place, saw the large gathering there, and asked: 'All you righteous ones have gathered here, what are you discussing?' Ru Shou replied: 'Virtuous one, I have not said anything about any words. Moreover, virtuous one, have you heard illusionists say anything? Do the echoes in the mountains, dreams, shadows, and mirages have words? Have you heard them speaking? Also, virtuous one, does what the Tathagata (Tathagata) manifests have sound? Are there those who hear the sound? Are there those who can recognize, accept, and uphold the words and sentences?' Subhuti replied: 'No.' At this time, Subhuti suddenly disappeared from his seat, and in a daze, entered into the stillness of cessation. At this time, Sariputra (Sariputra) came to Ru Shou's place, saw the large gathering there, mostly Bodhisattvas, all listening to the teachings of Ru Shou. Seeing Subhuti in meditation there, he asked --------------------------------------------------------------------------------
Chinese
濡首曰：“此贤者为何志故，居斯便灭定？”曰：“舍利弗！是须菩提离灭定不与法而有其诤。如是，贤者！此以无诤行，无住无著无巢无处，过诸窟法而三摩越。” 时须菩提作是灭定，从定寤起而向世尊，即偏袒右肩叉手跪作是言：“自归诸佛无上觉者，其有显演如是深邃微妙法像难见之文，不可议说，已断所著，等离诸想，已得寂安。其不退转大士等及诸初发意菩萨，逮闻如此劝发之说，岂不快哉！” 濡首又谓须菩提曰：“不于此法有说有劝有彼所向也。何则然者？以诸法无劝无说无谈无识。又此要义，无言无语，无住无动，无去无来，无坐无卧，无倚无处亦无所有。所以者何？是诸法本空无所有，其本不可得故。” 曰：“何谓，濡首！其本行法？” 曰：“唯，贤者！诸法无行是行之要，当作是行。晓行是行乃为至行也。若此，可共都行求食。” 曰：“濡首！吾不复入于聚落分卫。所以者何？逮闻是要，已离聚落，亦离城想，亦离色想。以要言之，亦离声、香、味、细、滑法想，都离诸想而无想念。” 曰：“唯，须菩提！如此离其想行者，所是云何而进止乎？” “云何，濡首！何谓如来所化色、痛、想、行、识？以何识法，如来所现化？化以何想而有 现代汉语译本：濡首问道：‘这位贤者为何如此，安住于此便进入灭尽定？’须菩提回答说：‘舍利弗！这位须菩提进入灭尽定，并非与法有所争执。正是如此，贤者！他以无诤之行，无所住、无所执、无所依、无所处，超越一切执着之法而达到三摩越（samāpatti，等至）。’ 当时，须菩提从灭尽定中醒来，面向世尊，袒露右肩，合掌跪下说道：‘皈依诸佛无上觉者，他们所开示的如此深邃微妙、难以理解的法义，不可思议，已断除执着，平等远离诸想，已得寂静安稳。那些不退转的大士以及初发菩提心的菩萨，听闻如此劝勉之说，岂不欢喜！’ 濡首又对须菩提说：‘对于此法，既无宣说，也无劝勉，也无所指向。为何如此？因为诸法无劝说、无宣讲、无谈论、无识别。而且此要义，无言无语，无住无动，无去无来，无坐无卧，无依无处，也无所有。为何如此？因为诸法本性空无所有，其本性不可得。’ 须菩提问道：‘濡首！什么是其本行之法？’ 濡首回答说：‘是的，贤者！诸法无行是行之要，应当如此修行。明白无行之行，才是至高的修行。若是如此，我们可以一起去乞食。’ 须菩提说：‘濡首！我不再进入村落乞食。为何如此？因为我已听闻此要义，已远离村落，也远离城市之想，也远离色想。总而言之，也远离声、香、味、触、法之想，完全远离诸想而无任何想念。’ 濡首问道：‘是的，须菩提！如此远离诸想之行者，他的进止又是什么呢？’ 须菩提反问道：‘濡首！如来所化现的色、受、想、行、识是什么？以何种识法，如来所现的化身？化身又以何种想而存在？’
English
English version: Ru Shou asked: 'Why does this worthy one, dwelling here, enter into cessation of perception and feeling?' Subhuti replied: 'Shariputra! This Subhuti enters into cessation of perception and feeling not in contention with the Dharma. Indeed, worthy one! He practices without contention, without dwelling, without attachment, without reliance, without a place, transcending all clinging to phenomena and attaining samāpatti (equal attainment).' Then, Subhuti, having awakened from cessation of perception and feeling, turned towards the World Honored One, bared his right shoulder, knelt with his palms together, and said: 'I take refuge in the unsurpassed enlightenment of all Buddhas. The profound and subtle Dharma they reveal, difficult to perceive, beyond comprehension, has severed attachments, equally transcended all thoughts, and attained peaceful tranquility. How joyful are those great beings who do not regress and those Bodhisattvas who have just set their minds on enlightenment, upon hearing such encouraging words!' Ru Shou then said to Subhuti: 'Regarding this Dharma, there is neither speaking nor encouragement, nor any direction. Why is this so? Because all dharmas are without encouragement, without speaking, without discussion, without recognition. Moreover, this essential meaning is without words, without speech, without dwelling, without movement, without going, without coming, without sitting, without lying down, without reliance, without a place, and without anything. Why is this so? Because the nature of all dharmas is empty and without anything, their nature is unattainable.' Subhuti asked: 'Ru Shou! What is the Dharma of its fundamental practice?' Ru Shou replied: 'Yes, worthy one! The non-practice of all dharmas is the essence of practice, one should practice in this way. Understanding the practice of non-practice is the supreme practice. If this is so, we can go together to beg for food.' Subhuti said: 'Ru Shou! I will no longer enter villages to beg for food. Why is this so? Because I have heard this essential meaning, I have left the villages, and also left the thought of cities, and also left the thought of form. In short, I have also left the thoughts of sound, smell, taste, touch, and dharmas, completely leaving all thoughts and having no thoughts.' Ru Shou asked: 'Yes, Subhuti! For one who practices in this way, having left all thoughts, what is his going and stopping?' Subhuti asked back: 'Ru Shou! What are the form, feeling, perception, mental formations, and consciousness that the Tathagata manifests? By what kind of consciousness does the Tathagata manifest his transformation? And by what kind of thought does the transformation exist?' -------------------------------------------------------------------------------- 进止，有所瞻视，复有屈申乎？”
Chinese
曰：“善哉，善哉！须菩提！如世尊所叹，仁为最晓空闲行者。” 濡首又曰：“唯，须菩提！可共诣佛礼事供养。”濡首重曰：“唯，贤者！吾以清净食而请于仁。” 时舍利弗谓濡首曰：“于何所与吾等食？为当施设何等之食？” 曰：“唯，贤者！其所食者，亦不有食，亦不吞食。又所吞食，亦不色、声，亦不香、味，亦不细、滑。其所食处，不在欲界，又不色界，亦不无色，不处三界亦不离其中，是则诸佛世尊食处。” 时舍利弗谓濡首曰：“善哉，善哉！如仁所说，吾已饱足。于时是无上食叹之名，况其已食如此食者。” 曰：“唯，贤者！其食不以肉内外眼见，亦不天眼亦不慧眼处有所见。其食如此，乃应等食也。” 尔时耆年须菩提及舍利弗并诸众生，闻是叹食之说，即于其处寂而灭定。时妙心谓濡首菩萨曰：“当以何食食须菩提、舍利弗等？为以何食而三摩越？” 曰：“以无漏食，行无倚着食，行无众食，以此行而行。其作此食者，不复于三界食于食也。” 尔时贤者须菩提、舍利弗从灭定寤，各行分卫。时须菩提入大长者家分卫，其长者妇为优婆夷，见须菩提默然而住，即谓：“贤者！为何之乎？” 现代汉语译本：'行走、停止，有所观看，还有弯曲和伸展吗？' 回答说：'太好了，太好了！须菩提（Subhuti）！正如世尊（Buddha）所赞叹的，您是真正明白空闲修行的修行者。' 濡首（Nirukta）又说：'是的，须菩提！我们可以一起去佛那里礼拜供养。' 濡首又说：'是的，贤者！我将用清净的食物来款待您。' 这时，舍利弗（Sariputra）对濡首说：'你用什么食物给我们？将要施舍什么样的食物？' 回答说：'是的，贤者！所吃的食物，既不是有食物，也不是吞食。而且所吞食的，也不是色、声，也不是香、味，也不是细、滑。所吃的地方，不在欲界（Kamadhatu），也不在色界（Rupadhatu），也不在无色界（Arupadhatu），不处在三界（Trailokya）之中，也不离开三界，这就是诸佛世尊（Buddha）的饮食之处。' 这时，舍利弗对濡首说：'太好了，太好了！正如您所说，我已经饱足了。这时，这无上的食物被称为赞叹，更何况是已经吃了这种食物的人呢。' 回答说：'是的，贤者！这种食物不是用肉眼内外所能看见的，也不是用天眼（Divyacaksu）或慧眼（Prajnacaksu）所能看见的。这种食物是这样的，才应该平等地食用。' 那时，耆年须菩提和舍利弗以及所有众生，听到这种赞叹食物的说法，就在那里寂静地进入了禅定。这时，妙心（Manas）对濡首菩萨（Bodhisattva）说：'用什么食物给须菩提、舍利弗等人吃？用什么食物让他们从禅定中出来？' 回答说：'用无漏的食物，行不执着的食物，行无众生的食物，用这种方式来修行。做这种食物的人，不再在三界中吃食物了。' 这时，贤者须菩提、舍利弗从禅定中醒来，各自去乞食。当时，须菩提进入一位大长者家乞食，那位长者的妻子是优婆夷（Upasika），她看到须菩提默默地站着，就问：'贤者！您来这里做什么？'
English
English version: 'In walking, stopping, looking, is there also bending and stretching?' He replied, 'Excellent, excellent! Subhuti! As the World Honored One has praised, you are the one who truly understands the practice of emptiness.' Nirukta further said, 'Yes, Subhuti! We can go together to the Buddha to pay homage and make offerings.' Nirukta repeated, 'Yes, virtuous one! I will treat you with pure food.' Then, Sariputra said to Nirukta, 'With what food will you provide us? What kind of food will you offer?' He replied, 'Yes, virtuous one! The food that is eaten is neither food that exists, nor is it swallowed. Moreover, what is swallowed is neither form, nor sound, nor fragrance, nor taste, nor fine, nor smooth. The place where it is eaten is not in the desire realm (Kamadhatu), nor in the form realm (Rupadhatu), nor in the formless realm (Arupadhatu), it is neither within the three realms (Trailokya) nor apart from them. This is the place where the Buddhas eat.' Then, Sariputra said to Nirukta, 'Excellent, excellent! As you have said, I am already full. At this time, this supreme food is called praise, how much more so for those who have already eaten such food.' He replied, 'Yes, virtuous one! This food is not seen by the physical eyes, either internally or externally, nor is it seen by the divine eye (Divyacaksu) or the wisdom eye (Prajnacaksu). This is how this food is, and it should be eaten equally.' At that time, the elder Subhuti and Sariputra, along with all beings, upon hearing this praise of food, entered into meditative absorption in silence. Then, Manas said to the Bodhisattva Nirukta, 'With what food will you feed Subhuti, Sariputra, and others? With what food will you bring them out of meditative absorption?' He replied, 'With unconditioned food, with food that is free from attachment, with food that is free from beings, practice in this way. Those who make this food no longer eat food in the three realms.' Then, the virtuous Subhuti and Sariputra awoke from their meditative absorption and went to beg for food. At that time, Subhuti went to beg for food at the house of a great elder. The elder's wife, who was an Upasika, saw Subhuti standing silently and asked, 'Virtuous one! What brings you here?' --------------------------------------------------------------------------------