English
English version: When anger (chēn huì) subsides, one attains Nirvana (ní huán), and this is the meaning of upholding precepts. Not being attached to the body, nor to life, not craving the five paths (wǔ dào, referring to hell, hungry ghosts, animals, humans, and heavens), fully understanding the relationship between people and the Dharma, in the Buddha's teachings, this is the meaning of precepts, not being attached to the middle or the edge, not being attached to the middle or the edge means not being bound, like the wind in the sky, this is the true meaning of upholding precepts, without a fixed place. When the mind is stable, without attachment, without the concept of self (wǒ xiàng), without the concept of others (rén xiàng), understanding these is pure upholding of precepts. Not looking down on prohibitions, nor being arrogant, always wanting to protect the right path, upholding precepts, then no one can surpass. Being away from the thought of what is mine (wǒ suǒ xiǎng), self and what is mine, these do not exist, believing in emptiness (kōng xìng, the Buddhist view that all things have no fixed and unchanging substance) and the Buddha's teachings, not being polluted by the world, not being attached to the world, going from darkness to light, without a cause, not being attached to the three realms (sān jiè, referring to the desire realm, the form realm, and the formless realm), this is the meaning of upholding precepts. At that time, when the Buddha was expounding this Dharma, twenty-two thousand devas and people of the world, dragons, and spirits all attained the Srotapanna path (xū tuó huán dào, the first stage of enlightenment in Buddhism), and eight hundred monks (shā mén, Buddhist renunciates) all attained the Arhat path (ā luó hàn dào, the highest stage of enlightenment in Buddhism). Five hundred monks who usually practiced mindfulness meditation, upon hearing the Buddha expound the profound scriptures, did not understand or believe, and rose from their seats and fled. The monk Kasyapa (jiā yè, a disciple of the Buddha) said to the Buddha, 'These five hundred monks who practice meditation, upon hearing the profound scriptures, did not understand or believe and left.' The Buddha told Kasyapa, 'These five hundred monks who practice meditation believe in many others, but upon hearing the profound teachings of the Dharma, they do not understand or believe.' The Buddha told Kasyapa, 'These five hundred monks, in their previous lives during the time of the Buddha Kasyapa (jiā yè fó, one of the past Buddhas), all practiced the Brahmin path (pó luó mén dào, an ancient Indian religion). At the place of the Buddha Kasyapa, once they heard the Dharma, their hearts were joyful, and at that time, five hundred people said, 'What the Buddha Kasyapa says is wonderful.' Therefore, these five hundred people received such blessings, and after their lives ended, they were all reborn in the Trayastrimsa Heaven (dāo lì tiān, the second heaven in the desire realm of Buddhism). The Buddha said, 'These five hundred monks, after receiving such blessings, later in my Dharma, became monks, and now upon hearing the profound scriptures, they do not understand or believe.' The Buddha told Kasyapa, 'These five hundred monks, by upholding the profound scriptures they have heard, will not fall into evil paths, and in this life, they will all attain the Arhatship and enter Nirvana.' The Buddha said to Subhuti (xū pú tí, a disciple of the Buddha) -------------------------------------------------------------------------------- ：“汝行教五百亡去比丘令来还。”
Chinese
须菩提白佛言：“是五百比丘尚不欲闻佛所说，何肯随小罗汉语乎？” 佛即时化作两比丘，于五百比丘前徐行。五百比丘皆使行，及前两比丘，五百比丘问前两比丘言：“二贤者欲何至凑？”两比丘报言：“欲到空闲山中安隐之处，自守坐禅不能复忧余。”五百人复问言：“何以故？”两比丘复报言：“佛所说深经，我不信不解也。”五百人复报言：“我亦欲入山止空闲之处，快坐禅，无人来娆我，我曹亦复闻佛说经不信不乐也。”两比丘复报言：“是事当共谛议不戏也，不争者是为比丘法也。何因为泥洹身中，有我有神有命有人有意耶？当有至泥洹处者耶？”五百人报言：“是身亦无人亦无我亦无命亦无意亦无有，行至泥洹处者也。”两比丘复报言：“何等尽，当得泥洹者？”五百人复报言：“尽淫尽怒尽痴，是为泥洹。”两比丘复问言：“卿曹淫怒痴悉尽未？”五百人复报言：“亦无内亦无外也。”两比丘复问言：“贤者！当莫着亦莫不着，虽不着莫不着，是为泥洹。禁戒不在死生，亦不在泥洹，智黠适等度脱见黠，亦不在死生，亦不在泥洹，是本法空无色，亦无所见，弃思想弃泥洹想，灭思想痛痒，得疾至所有法莫念，亦莫不念，灭思想痛痒，是为无所为。 “你去让那五百个逃走的比丘回来。” 须菩提（Subhuti）对佛说：“这五百个比丘尚且不愿意听佛所说，怎么会听从我这个小罗汉的话呢？” 佛陀立刻化作两个比丘，在五百比丘面前缓缓行走。五百比丘都跟着走，走到那两个比丘前面，五百比丘问那两个比丘说：“两位贤者想去哪里？”两个比丘回答说：“想去空闲的山中安静的地方，自己守着坐禅，不再为其他事情忧虑。”五百人又问：“为什么呢？”两个比丘又回答说：“佛所说的深奥经典，我们不相信也不理解。”五百人又回答说：“我们也想入山去空闲的地方，痛快地坐禅，没有人来打扰我们，我们这些人也听了佛说经，不相信也不喜欢。”两个比丘又回答说：“这件事应当共同认真商议，不要戏言，不争论才是比丘的法则。为什么在涅槃（Nirvana）的境界中，会有我、有神、有命、有人、有意呢？难道会有到达涅槃之处的人吗？”五百人回答说：“这个身体既没有人，也没有我，也没有命，也没有意，是行至涅槃之处的。”两个比丘又回答说：“什么灭尽，才能得到涅槃呢？”五百人回答说：“灭尽淫欲、灭尽愤怒、灭尽愚痴，这就是涅槃。”两个比丘又问：“你们的淫欲、愤怒、愚痴都灭尽了吗？”五百人回答说：“既没有内在的，也没有外在的。”两个比丘又问：“贤者！应当不要执着，也不要不执着，虽然不执着，也不要不执着，这就是涅槃。戒律不在生死之中，也不在涅槃之中，智慧敏锐地平等度脱，见解敏锐，也不在生死之中，也不在涅槃之中，这是本来的法空无色，也没有所见，舍弃思想，舍弃涅槃的想法，灭除思想和痛痒，迅速达到所有法都不念，也不不念，灭除思想和痛痒，这就是无所作为。”
English
‘Go and bring back those five hundred runaway monks.’ Subhuti (须菩提) said to the Buddha, ‘These five hundred monks do not even want to hear what the Buddha says, how could they possibly listen to what a small Arhat (罗汉) like me says?’ The Buddha immediately transformed into two monks and walked slowly in front of the five hundred monks. The five hundred monks all followed, and when they reached the two monks, the five hundred monks asked the two monks, ‘Where do you two virtuous ones wish to go?’ The two monks replied, ‘We wish to go to a quiet place in the mountains, to guard ourselves in meditation, and no longer worry about other things.’ The five hundred asked again, ‘Why is that?’ The two monks replied again, ‘The profound scriptures spoken by the Buddha, we do not believe or understand.’ The five hundred replied again, ‘We also wish to go into the mountains to a quiet place, to happily meditate, where no one will disturb us. We also heard the Buddha speak the scriptures, but we do not believe or enjoy them.’ The two monks replied again, ‘This matter should be discussed seriously together, not in jest. Not arguing is the law of a monk. Why, in the state of Nirvana (涅槃), would there be a self, a spirit, a life, a person, or an intention? Could there be someone who reaches the place of Nirvana?’ The five hundred replied, ‘This body has neither a person, nor a self, nor a life, nor an intention, it is what goes to the place of Nirvana.’ The two monks replied again, ‘What is extinguished to attain Nirvana?’ The five hundred replied, ‘Extinguishing lust, extinguishing anger, extinguishing ignorance, this is Nirvana.’ The two monks asked again, ‘Have you extinguished your lust, anger, and ignorance?’ The five hundred replied, ‘There is neither internal nor external.’ The two monks asked again, ‘Virtuous ones! You should neither be attached nor unattached. Although not attached, do not be unattached, this is Nirvana. The precepts are not in life and death, nor in Nirvana. Wisdom skillfully and equally liberates, insight is sharp, it is neither in life and death, nor in Nirvana. This is the original Dharma, empty and without form, and without seeing. Abandon thoughts, abandon the idea of Nirvana, extinguish thoughts and pain, quickly reach the state where all dharmas are neither thought of nor not thought of, extinguish thoughts and pain, this is non-action.’ -------------------------------------------------------------------------------- ”
Chinese
尔时两比丘说是经法，五百人皆得阿罗汉道，五百人屈还至佛所。须菩提问五百人言：“诸贤者去至何所？从何所来？” 五百人报言：“佛所说经，无所从来去亦无所至。” 须菩提问五百人：“谁是汝师者？” 五百人报言：“本无有生，何因当有出？” 须菩提复问：“谁为卿曹说经者？” 五百人报言：“无五阴无四大无六衰，是为我师。” 须菩提复问言：“师为汝说何等经？” 五百人复报言：“无缚亦无放。” 须菩提问言：“本从何因缘守道乎？” 五百人报言：“亦无守亦无有不守。” 须菩提复问言：“所作为当如是？” 五百人复报言：“亦无有当所作如是者。” 须菩提复问言：“以为降伏魔耶？” 五百人复报言：“无有五阴与魔也。” 须菩提复问言：“卿曹当何时般泥洹乎？” 五百人复报言：“化人般泥洹者，我尔时亦当复般泥洹。” 须菩提复问言：“谁愈卿者？” 五百人复报言：“无身无心是我师也，当愈我。” 须菩提复问言：“卿曹爱欲尽未？” 五百人复报言：“诸缘法本尽。” 须菩提复问言：“卿曹已住罗汉地耶？” 现代汉语译本 当时，两位比丘正在讲说这部经法，五百人都证得了阿罗汉道（断尽烦恼，不再轮回的圣者），另外五百人返回到佛陀所在的地方。须菩提（佛陀的十大弟子之一，以解空第一著称）问那五百人说：‘各位贤者，你们从哪里来？又要到哪里去？’ 五百人回答说：‘佛陀所说的经法，没有从哪里来，也没有到哪里去。’ 须菩提问五百人：‘谁是你们的老师？’ 五百人回答说：‘本来就没有生，又怎么会有出呢？’ 须菩提又问：‘是谁为你们讲说经法的？’ 五百人回答说：‘没有五阴（色、受、想、行、识，构成个体存在的五种要素），没有四大（地、水、火、风，构成物质世界的四种基本元素），没有六衰（眼、耳、鼻、舌、身、意六根的衰败），这就是我们的老师。’ 须菩提又问：‘你们的老师为你们讲说了什么经？’ 五百人回答说：‘没有束缚，也没有解脱。’ 须菩提问：‘你们最初是因什么因缘而修道的？’ 五百人回答说：‘既没有守持，也没有不守持。’ 须菩提又问：‘你们所作所为应当是这样的吗？’ 五百人回答说：‘也没有应当这样做的。’ 须菩提又问：‘你们认为这是降伏魔吗？’ 五百人回答说：‘没有五阴，也就没有魔。’ 须菩提又问：‘你们什么时候会入般泥洹（涅槃，指脱离生死轮回的状态）？’ 五百人回答说：‘当化人入般泥洹时，我们那时也当入般泥洹。’ 须菩提又问：‘是谁治愈了你们？’ 五百人回答说：‘无身无心是我的老师，他治愈了我。’ 须菩提又问：‘你们的爱欲都断尽了吗？’ 五百人回答说：‘诸缘法本来就断尽了。’ 须菩提又问：‘你们已经安住在罗汉地（阿罗汉的果位）了吗？’
English
English version At that time, two bhikshus (Buddhist monks) were expounding this Dharma (Buddhist teachings), and five hundred people all attained the path of Arhat (a perfected being who has attained enlightenment and is free from the cycle of rebirth), while another five hundred people returned to where the Buddha was. Subhuti (one of the Buddha's ten great disciples, known for his understanding of emptiness) asked those five hundred people, 'Virtuous ones, where did you come from? And where are you going?' The five hundred people replied, 'The Dharma spoken by the Buddha has no coming from and no going to.' Subhuti asked the five hundred people, 'Who is your teacher?' The five hundred people replied, 'Originally there is no birth, so how can there be an exit?' Subhuti further asked, 'Who is it that expounds the Dharma for you?' The five hundred people replied, 'Without the five skandhas (form, feeling, perception, mental formations, and consciousness, the five aggregates that constitute individual existence), without the four great elements (earth, water, fire, and wind, the four basic elements of the material world), without the six decays (the decay of the six senses: eyes, ears, nose, tongue, body, and mind), this is our teacher.' Subhuti further asked, 'What Dharma did your teacher expound for you?' The five hundred people replied, 'There is neither bondage nor liberation.' Subhuti asked, 'What was the initial cause and condition for you to uphold the path?' The five hundred people replied, 'There is neither upholding nor not upholding.' Subhuti further asked, 'Is what you do supposed to be like this?' The five hundred people replied, 'There is also no such thing as what should be done like this.' Subhuti further asked, 'Do you consider this to be subduing Mara (the demon of temptation and death)?' The five hundred people replied, 'There are no five skandhas, and therefore no Mara.' Subhuti further asked, 'When will you enter Parinirvana (Nirvana, the state of liberation from the cycle of birth and death)?' The five hundred people replied, 'When the created beings enter Parinirvana, we will also enter Parinirvana at that time.' Subhuti further asked, 'Who healed you?' The five hundred people replied, 'Without body and without mind is my teacher, and he healed me.' Subhuti further asked, 'Have your desires been completely extinguished?' The five hundred people replied, 'The dharmas of all conditions are originally extinguished.' Subhuti further asked, 'Have you already attained the stage of Arhat (the state of an Arhat)?'