Chinese
答曰：“姊！来求分卫。”曰：“贤者！仁续分卫想未止了耶？”曰：“姊！吾从本际已了分卫想。”曰：“须菩提！其本际宁有了未了？言：‘从本际已了分卫想。’乎？”曰：“姊！如本际空，末际亦空，悉如本空。” 优婆夷曰：“若此，贤者！已悉空者，奚为复说了不了乎？仁便伸手，当施卿分卫。”须菩提即自伸手。曰：“贤者！是为罗汉不了其本，反取灭证者手非？”须菩提曰：“姊！罗汉手无形，不可见亦无屈伸。譬如幻士为幻化人作此言：‘何所是幻者手乎？’复言：‘可伸幻者手。’耶？”曰：“姊！幻手为可见不？又可伸乎？”答曰：“不也。”须菩提曰：“若此，姊！世尊说一切诸法如幻本空。”“若是，贤者！世尊说一切空，何为贤者续求食？” 时优婆夷未寻与须菩提分卫，重曰：“贤者！可前钵。”适当前钵，钵忽然不现。时优婆夷以手索钵，钵而无处，手亦不近于须菩提。优婆夷曰：“善哉，善哉！此则无著清净之身，应佛所叹空闲行者。”优婆夷适作是言，钵即自出。 时须菩提便前授钵，优婆夷取钵盛满饭授须菩提，便谓之言：“贤者！是为释迦文佛所称叹，处闲居第一者钵非？”曰：“姊！如佛所说，空闲行者非有钵矣。”曰：“如贤者！空闲行者非有钵耶 现代汉语译本：须菩提回答说：‘姊姊！我来乞食。’优婆夷说：‘贤者！你还在执着于乞食的想法吗？’须菩提说：‘姊姊！我从根本上已经了悟了乞食的想法。’优婆夷说：‘须菩提！那个根本的实相，难道有完成和未完成的区别吗？你却说“从根本上已经了悟了乞食的想法”？’须菩提说：‘姊姊！如同根本是空，末端也是空，一切都如同根本一样是空。’ 优婆夷说：‘如果这样，贤者！既然一切都是空，又何必说完成和未完成呢？你伸出手，我应该给你食物。’须菩提就伸出手。优婆夷说：‘贤者！这是不是罗汉没有了悟根本，反而执着于灭尽的境界而伸出的手呢？’须菩提说：‘姊姊！罗汉的手没有形状，不可见，也没有屈伸。譬如幻术师为幻化的人说：“哪里是幻化人的手呢？”又说：“可以伸出幻化人的手。”’优婆夷说：‘姊姊！幻化的手是可见的吗？又可以伸出来吗？’回答说：‘不是的。’须菩提说：‘如果这样，姊姊！世尊说一切诸法都如幻象，其本性是空。’优婆夷说：‘如果是这样，贤者！世尊说一切都是空，你为什么还要继续乞食呢？’ 这时，优婆夷没有立刻给须菩提食物，又说：‘贤者！请把钵拿过来。’当钵刚到面前，钵忽然不见了。这时，优婆夷用手去摸钵，钵却无处可寻，手也无法触及须菩提。优婆夷说：‘善哉，善哉！这才是无所执着的清净之身，是佛陀所赞叹的空闲修行者。’优婆夷刚说完这句话，钵就自己出现了。 这时，须菩提便把钵递过去，优婆夷接过钵盛满饭给了须菩提，然后对他说：‘贤者！这是释迦文佛所称赞的，处于闲静之处的第一修行者的钵吗？’须菩提说：‘姊姊！如同佛陀所说，空闲的修行者是没有钵的。’优婆夷说：‘像贤者这样，空闲的修行者是没有钵的吗？’
English
English version: Subhuti answered, 'Sister! I have come to beg for alms.' The Upasika (female lay devotee) said, 'Venerable one! Has your thought of begging for alms not yet ceased?' Subhuti said, 'Sister! From the fundamental reality, I have already ceased the thought of begging for alms.' The Upasika said, 'Subhuti! Does that fundamental reality have a distinction of being completed or not completed? Yet you say, “From the fundamental reality, I have already ceased the thought of begging for alms”?' Subhuti said, 'Sister! Just as the fundamental is empty, so is the end empty; all are empty like the fundamental.' The Upasika said, 'If that is so, Venerable one! Since everything is empty, why speak of completion and non-completion? You extend your hand, and I should give you food.' Subhuti then extended his hand. The Upasika said, 'Venerable one! Is this the hand of an Arhat (one who has attained enlightenment) who has not understood the fundamental, but instead clings to the state of extinction?' Subhuti said, 'Sister! An Arhat's hand has no form, is invisible, and has no bending or stretching. It is like a magician saying to a magically created person, “Where is the hand of the magical person?” and then saying, “The magical person's hand can be extended.”' The Upasika said, 'Sister! Is the magical hand visible? Can it be extended?' The answer was, 'No.' Subhuti said, 'If that is so, Sister! The World Honored One (Buddha) said that all dharmas (phenomena) are like illusions, and their nature is empty.' The Upasika said, 'If that is so, Venerable one! The World Honored One said that everything is empty, why do you continue to beg for food?' At that moment, the Upasika did not immediately give alms to Subhuti, and said again, 'Venerable one! Please bring your bowl forward.' As soon as the bowl was brought forward, it suddenly disappeared. At that moment, the Upasika reached for the bowl, but the bowl was nowhere to be found, and her hand could not reach Subhuti. The Upasika said, 'Excellent, excellent! This is truly a body free from attachment, a practitioner of emptiness praised by the Buddha.' As soon as the Upasika spoke these words, the bowl appeared by itself. At that moment, Subhuti then handed the bowl forward, and the Upasika took the bowl, filled it with food, and gave it to Subhuti, then said to him, 'Venerable one! Is this the bowl of the first practitioner in a quiet place, praised by Shakyamuni Buddha?' Subhuti said, 'Sister! As the Buddha said, a practitioner of emptiness has no bowl.' The Upasika said, 'Like the Venerable one, a practitioner of emptiness has no bowl?' --------------------------------------------------------------------------------
Chinese
？”曰：“姊！无也。”曰：“又，贤者！闲居尚无钵，岂当复有受食缘乎？”曰：“贤者！已记闲居，亦当无罗汉取灭证耶？又，贤者！食此饭已，当了知食者如幻所食如化，又如化人食于幻者，亦当如以野马饮于渴者，其食所食当了如此。明解是者，乃应如来，达三世本，无分卫之行也。若，贤者！其起施念，有想受者，便造有众分数也。已受数者则有二见，以有二见，便与凡夫流转五道，生死同归也。” 时优婆夷复谓须菩提：“又如，贤者！诸佛要法，不但受食及与施者，当应了如幻如化，为本无，为无有；至于生死与泥洹法，亦当晓了如梦、幻、化、野马、影、响，亦如本无。于诸法亦悉当尔，诸法清净都无所有，无施无受，无戒无犯，无忍无诤，无进无懈，无定无乱，无慧无愚，于一切法都无所有，是行乃应世尊如法受食。弟子行法其如此解分卫行者，则于三界无杂食之想，亦复不处泥洹之乐也。”须菩提闻优婆夷所说，即惘漠不知所言。 曰：“贤者！泥洹为寂耶？岂无言而不对乎？”曰：“姊！斯何言乃如此？”须菩提曰：“姊！了幻法耶？”答曰：“贤者！吾了诸法悉如幻化，幻者及化亦皆本无，无所有。”时须菩提便于所处忽而灭定，欲知优婆夷志求何乘以为其证，勇辩乃尔，敢师 现代汉语译本： 优婆夷问：‘姐姐！你没有钵吗？’须菩提回答说：‘没有。’优婆夷又问：‘贤者！你闲居时都没有钵，怎么会有接受食物的因缘呢？’须菩提说：‘贤者！我已经记住了闲居，也应当没有罗汉取证灭度的想法吧？而且，贤者！吃这饭的时候，应当了知吃饭的人如幻，所吃的食物如化，又如幻化的人吃幻化的食物，也应当像用野马的水来解渴一样，对于所吃和吃的行为应当这样理解。明白这些道理的人，才应是如来，通达三世的根本，没有乞食的行为。如果，贤者！他生起布施的念头，有执着于接受的人，就会造作有众生的分别。已经执着于分别的人就会有二种见解，因为有二种见解，就会和凡夫一样在五道中流转，生死轮回。’ 当时，优婆夷又对须菩提说：‘还有，贤者！诸佛重要的教法，不仅仅是接受食物和布施的人，都应当了知如幻如化，本来就没有，是无所有的；至于生死和涅槃的法，也应当明白如梦、幻、化、野马、影子、回声，也像本来就没有一样。对于一切法都应当这样，一切法清净，都没有实在的，没有施与受，没有戒律和犯戒，没有忍辱和争斗，没有精进和懈怠，没有禅定和散乱，没有智慧和愚痴，对于一切法都没有执着，这样的行为才应是世尊如法接受食物。弟子修行佛法如果这样理解乞食的行为，那么对于三界就没有杂食的念头，也不会执着于涅槃的快乐。’须菩提听了优婆夷所说，顿时茫然不知所措。 优婆夷问：‘贤者！涅槃是寂静的吗？难道没有话要说吗？’须菩提说：‘姐姐！你这话是什么意思？’须菩提问：‘姐姐！你了解幻化的法吗？’优婆夷回答说：‘贤者！我了解一切法都如幻化，幻化和幻化的事物本来就没有，什么都没有。’当时，须菩提就在他所在的地方突然从禅定中出来，想要知道优婆夷追求的是什么乘，为什么如此勇猛善辩，敢于师
English
English version: The Upasika asked: 'Sister! Do you not have a bowl?' Subhuti replied: 'No.' The Upasika further asked: 'Venerable one! When you are dwelling in solitude, you do not even have a bowl, how could you have the conditions for receiving food?' Subhuti said: 'Venerable one! I have already remembered dwelling in solitude, and should also not have the idea of an Arhat attaining extinction, right? Moreover, Venerable one! When eating this meal, one should understand that the eater is like an illusion, and the food eaten is like a transformation, just like a transformed person eating transformed food, it should also be like using the water of a mirage to quench thirst, one should understand the eating and the eaten in this way. One who understands these principles is worthy of being a Tathagata, understanding the root of the three times, and having no practice of begging for food. If, Venerable one! he gives rise to the thought of giving, and has attachment to the receiver, then he creates the distinctions of sentient beings. One who is already attached to distinctions will have two views, and because of having two views, he will, like ordinary people, transmigrate in the five paths, and be bound to the cycle of birth and death.' At that time, the Upasika again said to Subhuti: 'Furthermore, Venerable one! The essential teachings of all Buddhas, not only regarding the receiving of food and the giver, should be understood as like illusions and transformations, originally non-existent, without any being; as for the teachings of birth and death and Nirvana, they should also be understood as like dreams, illusions, transformations, mirages, shadows, echoes, also like originally non-existent. All dharmas should be like this, all dharmas are pure, without any substance, without giving or receiving, without precepts or violations, without patience or strife, without diligence or laziness, without concentration or distraction, without wisdom or ignorance, without attachment to any dharma, such practice is worthy of the World Honored One receiving food according to the Dharma. If a disciple practices the Dharma and understands the practice of begging for food in this way, then he will not have the thought of impure food in the three realms, nor will he be attached to the pleasure of Nirvana.' Subhuti, upon hearing what the Upasika said, was immediately bewildered and did not know what to say. The Upasika asked: 'Venerable one! Is Nirvana stillness? Is there nothing to say?' Subhuti said: 'Sister! What do you mean by this?' Subhuti asked: 'Sister! Do you understand the Dharma of illusion?' The Upasika replied: 'Venerable one! I understand that all dharmas are like illusions and transformations, illusions and transformations are originally non-existent, without anything.' At that time, Subhuti suddenly emerged from his samadhi where he was, wanting to know what vehicle the Upasika was seeking, why she was so courageous and eloquent, daring to teach --------------------------------------------------------------------------------
Chinese
子吼，明解幻法，所说自恣而无挂碍。尽力观察处，优婆夷为阿那含。曰“姊！已得阿那含乎？”优婆夷曰：“云何，贤者！如来法本宁有阿那含行法乎？又，贤者！法无形色，亦复无来想像之迹，无彼此识，无中间行，亦无所想，无取无证，亦无处所，乃为明了道之行耳。向贤者云：‘何处阿那含毕？’乐罗汉证法乎？又，贤者！法无去来，其有去来有所趣向，有所有趣，有起有灭有念有想，皆堕凡夫流转未解数也。” 是时优婆夷忽于所处，于须菩提前，化于高广大人交露之座，普现感动光明相像，显转无上阿惟越致法轮，令普舍卫境界之内及十方土，莫不闻见此之所兴感变也。 尔时空中万二千天，闻彼所说悉逮一生补处。舍卫国内志菩萨行者二万八千人，承宿众德皆得不退转。十方之众诸来大士，其闻是说，百亿菩萨本得无所从生法忍，复闻是上要说即皆逮一生补处。 于是濡首、龙首菩萨，并诸土普来之众，及舍利弗、须菩提等，俱从舍卫国甫出城门，㸌然轻举忽升虚空。濡首菩萨寻扬身光，威神炜炜照耀暐晔，明影玓瓅逾于日月，普蔽余光，皓然晃昱乃彻窈冥，如金翅王飞而行焉，一切众生莫不见者。其所经由彼众天人，皆闻诸法如梦、幻、化、野马、影、响、泡沫、芭蕉之要言深邃 现代汉语译本： 须菩提（Subhuti）以狮子吼般的声音，清晰地阐述了幻法的道理，他的言辞自在无碍。他尽力观察修行之处，发现一位优婆夷（Upasika，女居士）已证得阿那含（Anagamin，不还果）。他问：‘姊妹！你已证得阿那含果了吗？’优婆夷回答说：‘贤者！如来（Tathagata）的教法中，哪里有阿那含的修行方法呢？而且，贤者！法没有形色，也没有来去的踪迹，没有彼此的分别，没有中间的行持，也没有任何执着，没有获取也没有证悟，也没有固定的处所，这才是明了道之行。你问我：‘哪里是阿那含的终点？’难道你乐于证得罗汉（Arhat）的果位吗？而且，贤者！法没有去来，凡是有去来、有所趋向、有所执着、有生有灭、有念有想的，都属于凡夫的流转，尚未解脱。’ 这时，优婆夷突然在她所在之处，在须菩提面前，化现出一个高大宽广的宝座，普现感动人心的光明景象，显现出无上阿惟越致（Avaivartika，不退转）法轮的转动，使整个舍卫国（Sravasti）境内以及十方国土，无不闻见这种殊胜的感应和变化。 当时，空中有一万二千天人，听闻她所说，都证得了一生补处（Ekajati-pratibaddha，一生补处菩萨）。舍卫国内有二万八千位发菩萨心的人，承蒙过去世的功德，都得到了不退转的果位。十方前来的大菩萨们，听闻此说法，有百亿菩萨本已证得无所从生法忍（Anutpattika-dharma-ksanti，无生法忍），再次听闻这重要的教义，都证得了一生补处。 于是，濡首（Niruddha）、龙首（Naga-sirsa）菩萨，以及从各方国土来的大众，还有舍利弗（Sariputra）、须菩提等，一同从舍卫国刚出城门，忽然轻盈地升入虚空。濡首菩萨随即放出自身的光芒，威神光辉照耀，明亮的光影胜过日月，遮蔽了其他的光芒，皓亮的光芒穿透了幽暗，如同金翅鸟王（Garuda）飞行一般，一切众生都能看见。他们所经过的地方，那里的天人们都听闻了诸法如梦、幻、化、野马、影、响、泡沫、芭蕉等深奥的教义。