T08n0234_佛說濡首菩薩無上清凈分衛經

大正藏第 08 冊 No. 0234 佛說濡首菩薩無上清凈分衛經

No. 234 [No. 220(8)]

佛說濡首菩薩無上清凈分衛經卷上

宋沙門翔公于南海郡譯

一名決了諸法如幻化三昧經。

聞如是：一時世尊游舍衛祇樹給孤獨園，與大比丘五百人俱。舍利弗、摩訶目揵連、摩訶迦葉、須菩提、阿難揵等，率自耆年素行修行，皆棄瑕疵垢除清凈，宿樹眾德，所作已辦。了厭身弊，解識因緣，睹彼五道受有苦器，漏𦠊諸患種種之穢，無樂三界，常欲舍離。見諸流轉縮心畏惡，斷滅求空志畢泥洹。處往無還永彼靜安，悉斷生死，結網索盡。都無諸漏，已離重擔，獲四神足，致六通行。能住身命存亡從志，度于彼岸坦然為樂。

又與菩薩千人俱，悉尊菩薩摩訶薩，皆一生補處，被大德鎧，顯有佛稱，降現菩薩，班宣道化布諸佛藏。神智異達，已通聖慧，等住大乘，志如虛空，以立廣法過度無極，具足普智明曉權要，總持所覽統攝無限，積眾辯才不可測量，隨俗順導為大橋樑。無上道德而無掛礙，散演深邃無極微妙，悉降魔怨都伏外道，獨步十方周流往還，游於五道而無去來，如日月殿，若夢、幻、化、影、響、野馬，等無進止。感動一切，濟度生死，三寶

【現代漢語翻譯】現代漢語譯本佛說濡首菩薩無上清凈分衛經捲上宋朝沙門翔公在南海郡翻譯又名《決了諸法如幻化三昧經》。我聽聞是這樣的：一時，世尊在舍衛城的祇樹給孤獨園，與五百位大比丘在一起。舍利弗（智慧第一）、摩訶目犍連（神通第一）、摩訶迦葉（頭陀第一）、須菩提（解空第一）、阿難（多聞第一）等，都是年長的修行者，他們都已去除自身的瑕疵和污垢，清凈無染，積累了深厚的功德，所應做的事都已經完成。他們厭倦了身體的弊端，瞭解了因緣的道理，看到五道眾生承受著有漏的痛苦，各種煩惱和污穢，認為三界沒有真正的快樂，總是想要舍離。他們看到眾生在輪迴中流轉，內心畏懼厭惡，斷滅煩惱，追求空性，立志達到涅槃。他們安住在不退轉的境界，永遠處於寂靜安樂之中，徹底斷絕了生死，解脫了束縛，沒有了任何煩惱，已經卸下了重擔，獲得了四種神通，達到了六種神通的境界。他們能夠隨心所欲地控制壽命的長短，安然自在地到達彼岸，以此為樂。世尊還與一千位菩薩在一起，他們都是尊貴的菩薩摩訶薩（大菩薩），都是一生補處（即將成佛的菩薩），身披大功德的鎧甲，顯現佛的稱號，降臨世間示現菩薩的形象，宣揚佛法，傳播佛的教義。他們的智慧超凡，已經通達了聖人的智慧，安住于大乘境界，心志如同虛空一般廣大，以建立廣大的佛法來度化無量的眾生，具備了普遍的智慧，明瞭權巧方便，總持所學，統攝無邊，積累了不可思議的辯才，隨順世俗引導眾生，成為眾生的大橋樑。他們擁有無上的道德而沒有任何障礙，廣泛地宣講深奧微妙的佛法，降伏一切魔怨，徹底制服外道，獨自在十方世界自由往來，遊歷於五道之中而無所來去，如同日月宮殿，又如夢幻、化影、響聲、野馬一般，沒有固定的行止。他們感動一切眾生，救度眾生的生死輪迴，是三寶的代表。

【English Translation】 English version The Sutra of the Buddha's Discourse on the Unsurpassed Pure Alms-Seeking of the Bodhisattva Ru Shou, Volume One Translated by the Shramana Xiang Gong of the Song Dynasty in the Nanhai Prefecture Also named 'The Sutra of Samadhi on Resolving All Dharmas as Illusions'. Thus have I heard: At one time, the World Honored One was dwelling in the Jeta Grove, Anathapindika's Park in Shravasti, together with five hundred great Bhikshus. Shariputra (foremost in wisdom), Maha Maudgalyayana (foremost in supernatural powers), Maha Kasyapa (foremost in ascetic practices), Subhuti (foremost in understanding emptiness), Ananda (foremost in hearing), and others, all were venerable elders who had cultivated pure conduct. They had all cast off their flaws and defilements, were pure and immaculate, had accumulated numerous merits, and had accomplished what needed to be done. They were weary of the body's defects, understood the principle of causality, and having witnessed the suffering of beings in the five realms, the various afflictions and impurities of existence, they found no joy in the three realms and constantly desired to abandon them. Seeing the cycle of transmigration, their hearts were filled with fear and aversion. They sought to extinguish suffering, pursue emptiness, and were determined to attain Nirvana. They dwelt in the state of non-retrogression, forever in peace and tranquility, having completely severed the cycle of birth and death, and exhausted the bonds of attachment. They were free from all defilements, had cast off their heavy burdens, had attained the four supernatural powers, and had reached the six transcendent powers. They could control the duration of their lives according to their will, and joyfully reached the other shore. Also, the World Honored One was with a thousand Bodhisattvas, all of whom were revered Bodhisattva Mahasattvas (great Bodhisattvas), all of whom were in their last life before Buddhahood, adorned with the armor of great merit, manifesting the title of Buddha, descending to the world to demonstrate the form of a Bodhisattva, proclaiming the Dharma, and spreading the Buddha's teachings. Their wisdom was extraordinary, they had already penetrated the wisdom of the sages, dwelt in the Mahayana realm, their minds were as vast as the sky, they established the vast Dharma to liberate countless beings, possessed universal wisdom, understood skillful means, upheld all that they had learned, encompassed the boundless, accumulated immeasurable eloquence, guided beings according to their customs, and became great bridges for beings. They possessed unsurpassed morality without any hindrance, widely expounded the profound and subtle Dharma, subdued all demonic forces, completely conquered the heretics, walked alone in the ten directions, freely traveled back and forth, wandered in the five realms without coming or going, like the palaces of the sun and moon, like dreams, illusions, transformations, shadows, echoes, and mirages, without fixed movement. They moved all beings, liberated them from the cycle of birth and death, and were representatives of the Three Jewels.

之化使永不斷，道普興顯德皆具足。

其諸菩薩悉皆各有，名曰濡首童真菩薩、龍首菩薩、妙首菩薩、大首菩薩、普首菩薩、慧首菩薩、明首菩薩、甘首菩薩、英首菩薩、寶首菩薩。是等菩薩，千人俱也。

是時坐中英首菩薩，承佛神旨而從坐起，嚴齊法服肅恭已禮，偏袒其肩右膝著地，而跪白佛：「唯然，世尊！濡首童真者，古今諸佛無數如來及眾仙聖有道神通，所共稱讚。去、來、現在諸成大業菩薩之等，導進無由，為一切師。了深睹遠，道度淵懿，明逾日月智過江海，達越虛空慧辯無極，德顯無上四等普育，慈悲利安仁泰寬濟，弘雅汪洋德無崖邊，如無底泓憺怕曠定，如無像體居於靜寂。儀容無量，於十方土現佛廣化，為諸菩薩所見戴奉，一切釋梵及四天王，咸率禮敬委仰尊重，諸天、龍神、阿須倫眾、迦留羅輩，真陀羅、摩睺勒等，莫不供事。睹世帝王所共奉遵。聖相滿具，光好湛然。吾瞻濡首，眾德具備，諸善若斯，為難思議。愿常歌詠顯贊無極，咨嗟嘆美流著十方，于百千劫永無懈也。」

其時濡首謂英首曰：「云何，族姓子！法身有煩乎？」曰：「其法身無處無像；又法身者都無煩勞。」

曰：「云何，英首！仁了法身乎？」曰：「法身者，豈有處所言聲跡耶？又法身者，無

【現代漢語翻譯】教化使之永恒不斷，道義普遍興盛，德行皆完備。

那些菩薩們各自都有名號，名為濡首童真菩薩（意為以純潔之心為首的菩薩）、龍首菩薩（意為以龍的威嚴為首的菩薩）、妙首菩薩（意為以微妙智慧為首的菩薩）、大首菩薩（意為以偉大為首的菩薩）、普首菩薩（意為以普遍為首的菩薩）、慧首菩薩（意為以智慧為首的菩薩）、明首菩薩（意為以光明為首的菩薩）、甘首菩薩（意為以甘露為首的菩薩）、英首菩薩（意為以英俊為首的菩薩）、寶首菩薩（意為以珍寶為首的菩薩）。這些菩薩，共有千人。

這時，座中的英首菩薩，領受佛的神旨，從座位上起身，整理好法衣，恭敬地行禮，袒露右肩，右膝跪地，向佛稟告說：『是的，世尊！濡首童真菩薩，是過去、現在、未來無數如來和眾仙聖有道神通者，共同稱讚的。他引導過去、現在、未來成就大業的菩薩們，是他們的導師。他深知遠見，道行深遠，智慧光明勝過日月，智慧超越江海，通達虛空，智慧辯才無邊無際，德行顯赫無上，以四種平等心普遍教化，慈悲利他，仁愛寬厚，弘大深廣，德行無邊，如無底深淵般寧靜，如無形之體般安住于寂靜。他的儀容無量，在十方國土顯現佛的廣大教化，為諸菩薩所敬仰奉行，一切釋梵天王和四天王，都率領大眾禮敬，委身仰賴，尊重他。諸天、龍神、阿修羅眾、迦樓羅等，緊那羅、摩睺羅伽等，無不供養侍奉。世間帝王也共同奉行遵從。他的聖相圓滿具足，光芒清澈明亮。我瞻仰濡首菩薩，他具備各種德行，諸善如此，真是難以思議。我願常常歌頌讚美他無上的功德，讚歎他的美德流傳十方，在百千劫中永不懈怠。』

這時，濡首菩薩對英首菩薩說：『怎麼樣，族姓子！法身會有煩惱嗎？』英首菩薩回答說：『法身無處不在，無形無相；而且法身根本沒有煩惱。』

濡首菩薩又問：『怎麼樣，英首！你了解法身嗎？』英首菩薩回答說：『法身哪裡有處所、言語、軌跡呢？而且法身沒有生滅，沒有來去，沒有動搖，沒有分別，沒有形相，沒有障礙，沒有執著，沒有依附，沒有依靠，沒有束縛，沒有繫縛，沒有污染，沒有清凈，沒有增減，沒有損益，沒有高下，沒有大小，沒有內外，沒有中間，沒有邊際，沒有數量，沒有計量，沒有限制，沒有界限，沒有分別，沒有差別，沒有對立，沒有二元，沒有三界，沒有六道，沒有四生，沒有五蘊，沒有十二入，沒有十八界，沒有十二因緣，沒有四諦，沒有八正道，沒有三解脫門，沒有六波羅蜜，沒有十力，沒有四無畏，沒有十八不共法，沒有三十二相，沒有八十種好，沒有一切佛法，沒有一切眾生，沒有一切諸法，沒有一切法相，沒有一切法性，沒有一切法空，沒有一切法有，沒有一切法無，沒有一切法非有非無，沒有一切法亦有亦無，沒有一切法非非有非非無，沒有一切法非有非無亦有亦無，沒有一切法非有非無非亦有亦無，沒有一切法非非有非非無非亦有亦無，沒有一切法非非非有非非非無非非亦有亦無，沒有一切法非非非非有非非非非無非非非亦有亦無，沒有一切法非非非非非有非非非非非無非非非非亦有亦無，沒有一切法非非非非非非有非非非非非非無非非非非非亦有亦無，沒有一切法非非非非非非非有非非非非非非非無非非非非非非亦有亦無，沒有一切法非非非非非非非非有非非非非非非非非無非非非非非非非亦有亦無，沒有一切法非非非非非非非非非有非非非非非非非非無非非非非非非非非亦有亦無，沒有一切法非非非非非非非非非非有非非非非非非非非非無非非非非非非非非非亦有亦無，沒有一切法非非非非非非非非非非非有非非非非非非非非非非無非非非非非非非非非非亦有亦無，沒有一切法非非非非非非非非非非非非有非非非非非非非非非非非無非非非非非非非非非非非亦有亦無，沒有一切法非非非非非非非非非非非非非有非非非非非非非非非非非非無非非非非非非非非非非非非亦有亦無，沒有一切法非非非非非非非非非非非非非非有非非非非非非非非非非非非非無非非非非非非非非非非非非非亦有亦無，沒有一切法非非非非非非非非非非非非非非非有非非非非非非非非非非非非非非無非非非非非非非非非非非非非非亦有亦無，沒有一切法非非非非非非非非非非非非非非非非有非非非非非非非非非非非非非非非無非非非非非非非非非非非非非非非亦有亦無，沒有一切法非非非非非非非非非非非非非非非非非有非非非非非非非非非非非非非非非非無非非非非非非非非非非非非非非非非亦有亦無，沒有一切法非非非非非非非非非非非非非非非非非非有非非非非非非非非非非非非非非非非非無非非非非非非非非非非非非非非非非非亦有亦無，沒有一切法非非非非非非非非非非非非非非非非非非非有非非非非非非非非非非非非非非非非非非無非非非非非非非非非非非非非非非非非非亦有亦無。』法身是無為的，無生無滅，無來無去，無動無搖，無分別，無形無相，無障礙，無執著，無依附，無依靠，無束縛，無繫縛，無污染，無清凈，無增減，無損益，無高下，無大小，無內外，無中間，無邊際，無數量，無計量，無限制，無界限，無分別，無差別，無對立，無二元，無三界，無六道，無四生，無五蘊，無十二入，無十八界，無十二因緣，無四諦，無八正道，無三解脫門，無六波羅蜜，無十力，無四無畏，無十八不共法，無三十二相，無八十種好，無一切佛法，無一切眾生，無一切諸法，無一切法相，無一切法性，無一切法空，無一切法有，無一切法無，無一切法非有非無，無一切法亦有亦無，無一切法非非有非非無，無一切法非有非無亦有亦無，無一切法非非有非非無非亦有亦無，無一切法非非非有非非非無非非亦有亦無，無一切法非非非非有非非非非無非非非亦有亦無，無一切法非非非非非有非非非非非無非非非非亦有亦無，無一切法非非非非非非有非非非非非非無非非非非非亦有亦無，無一切法非非非非非非非有非非非非非非非無非非非非非非亦有亦無，無一切法非非非非非非非非有非非非非非非非非無非非非非非非非亦有亦無，無一切法非非非非非非非非非有非非非非非非非非無非非非非非非非非亦有亦無，無一切法非非非非非非非非非非有非非非非非非非非非無非非非非非非非非非亦有亦無，無一切法非非非非非非非非非非非有非非非非非非非非非非無非非非非非非非非非非亦有亦無，無一切法非非非非非非非非非非非非有非非非非非非非非非非非無非非非非非非非非非非非亦有亦無，無一切法非非非非非非非非非非非非非有非非非非非非非非非非非非無非非非非非非非非非非非非亦有亦無，無一切法非非非非非非非非非非非非非非有非非非非非非非非非非非非非無非非非非非非非非非非非非非亦有亦無，無一切法非非非非非非非非非非非非非非非有非非非非非非非非非非非非非非無非非非非非非非非非非非非非非亦有亦無，無一切法非非非非非非非非非非非非非非非非有非非非非非非非非非非非非非非非無非非非非非非非非非非非非非非非亦有亦無，無一切法非非非非非非非非非非非非非非非非非有非非非非非非非非非非非非非非非非無非非非非非非非非非非非非非非非非亦有亦無，無一切法非非非非非非非非非非非非非非非非非非有非非非非非非非非非非非非非非非非非無非非非非非非非非非非非非非非非非非亦有亦無。』

【English Translation】 The teachings cause it to never cease, the Way universally flourishes, and virtues are all complete.

Those Bodhisattvas each have names, called 'Nuru Shou Tong Zhen' Bodhisattva (meaning Bodhisattva with pure heart as the head), 'Long Shou' Bodhisattva (meaning Bodhisattva with dragon's majesty as the head), 'Miao Shou' Bodhisattva (meaning Bodhisattva with subtle wisdom as the head), 'Da Shou' Bodhisattva (meaning Bodhisattva with greatness as the head), 'Pu Shou' Bodhisattva (meaning Bodhisattva with universality as the head), 'Hui Shou' Bodhisattva (meaning Bodhisattva with wisdom as the head), 'Ming Shou' Bodhisattva (meaning Bodhisattva with brightness as the head), 'Gan Shou' Bodhisattva (meaning Bodhisattva with nectar as the head), 'Ying Shou' Bodhisattva (meaning Bodhisattva with handsomeness as the head), 'Bao Shou' Bodhisattva (meaning Bodhisattva with treasure as the head). These Bodhisattvas, there are a thousand of them.

At that time, the 'Ying Shou' Bodhisattva in the assembly, receiving the Buddha's divine will, rose from his seat, arranged his Dharma robes, respectfully bowed, bared his right shoulder, knelt on his right knee, and reported to the Buddha: 'Yes, World Honored One! 'Nuru Shou Tong Zhen' Bodhisattva, is praised by countless Tathagatas and all the sages with Taoist supernatural powers in the past, present, and future. He guides the Bodhisattvas who have achieved great deeds in the past, present, and future, and is their teacher. He has deep knowledge and far-sightedness, his Taoist practice is profound, his wisdom is brighter than the sun and moon, his wisdom surpasses the rivers and seas, he penetrates the void, his wisdom and eloquence are boundless, his virtues are supreme, he teaches universally with four equal minds, he is compassionate and benefits others, he is benevolent and generous, his virtues are vast and boundless, as tranquil as a bottomless abyss, as formless as a body dwelling in stillness. His appearance is immeasurable, he manifests the Buddha's vast teachings in the ten directions, he is revered and practiced by all Bodhisattvas, all Shakra and Brahma kings and the Four Heavenly Kings, all lead the masses to pay homage, entrust themselves, and respect him. The gods, dragons, Asuras, Garudas, Kinnaras, and Mahoragas, all serve and attend to him. The emperors of the world also jointly follow and obey him. His holy appearance is complete and perfect, his light is clear and bright. I gaze upon 'Nuru Shou' Bodhisattva, he possesses all kinds of virtues, his goodness is such, it is truly inconceivable. I wish to always sing and praise his supreme merits, extol his virtues to spread in the ten directions, and never slacken in hundreds of thousands of kalpas.'

At this time, 'Nuru Shou' said to 'Ying Shou': 'How is it, son of a noble family! Does the Dharmakaya have afflictions?' 'Ying Shou' replied: 'The Dharmakaya is everywhere, formless and without appearance; moreover, the Dharmakaya has no afflictions at all.'

'Nuru Shou' then asked: 'How is it, 'Ying Shou'! Do you understand the Dharmakaya?' 'Ying Shou' replied: 'Where does the Dharmakaya have a place, words, or traces? Moreover, the Dharmakaya has no birth or death, no coming or going, no movement or shaking, no discrimination, no form or appearance, no obstacles, no attachments, no dependence, no reliance, no bondage, no ties, no defilement, no purity, no increase or decrease, no gain or loss, no high or low, no big or small, no inside or outside, no middle, no boundary, no quantity, no measurement, no limitation, no boundary, no distinction, no difference, no opposition, no duality, no three realms, no six paths, no four births, no five aggregates, no twelve entrances, no eighteen realms, no twelve links of dependent origination, no four noble truths, no eightfold path, no three doors of liberation, no six paramitas, no ten powers, no four fearlessnesses, no eighteen unique qualities of a Buddha, no thirty-two marks, no eighty minor marks, no all Buddha dharmas, no all sentient beings, no all dharmas, no all dharma appearances, no all dharma natures, no all dharma emptiness, no all dharma existence, no all dharma non-existence, no all dharma neither existence nor non-existence, no all dharma both existence and non-existence, no all dharma neither non-existence nor non-existence, no all dharma neither existence nor non-existence, both existence and non-existence, no all dharma neither neither existence nor neither non-existence, no all dharma neither existence nor non-existence, neither both existence and non-existence, no all dharma neither neither existence nor neither non-existence, neither both existence and non-existence, no all dharma neither neither neither existence nor neither neither non-existence, neither neither both existence and non-existence, no all dharma neither neither neither neither existence nor neither neither neither non-existence, neither neither neither both existence and non-existence, no all dharma neither neither neither neither neither existence nor neither neither neither neither non-existence, neither neither neither neither both existence and non-existence, no all dharma neither neither neither neither neither neither existence nor neither neither neither neither neither non-existence, neither neither neither neither neither both existence and non-existence, no all dharma neither neither neither neither neither neither neither existence nor neither neither neither neither neither neither non-existence, neither neither neither neither neither neither both existence and non-existence, no all dharma neither neither neither neither neither neither neither neither existence nor neither neither neither neither neither neither neither non-existence, neither neither neither neither neither neither neither both existence and non-existence, no all dharma neither neither neither neither neither neither neither neither neither existence nor neither neither neither neither neither neither neither neither non-existence, neither neither neither neither neither neither neither neither both existence and non-existence, no all dharma neither neither neither neither neither neither neither neither neither neither existence nor neither neither neither neither neither neither neither neither neither non-existence, neither neither neither neither neither neither neither neither neither both existence and non-existence, no all dharma neither neither neither neither neither neither neither neither neither neither neither existence nor neither neither neither neither neither neither neither neither neither neither non-existence, neither neither neither neither neither neither neither neither neither neither both existence and non-existence, no all dharma neither neither neither neither neither neither neither neither neither neither neither neither existence nor neither neither neither neither neither neither neither neither neither neither neither non-existence, neither neither neither neither neither neither neither neither neither neither neither both existence and non-existence, no all dharma neither neither neither neither neither neither neither neither neither neither neither neither neither existence nor neither neither neither neither neither neither neither neither neither neither neither neither non-existence, neither neither neither neither neither neither neither neither neither neither neither neither both existence and non-existence, no all dharma neither neither neither neither neither neither neither neither neither neither neither neither neither neither existence nor neither neither neither neither neither neither neither neither neither neither neither neither neither non-existence, neither neither neither neither neither neither neither neither neither neither neither neither neither both existence and non-existence, no all dharma neither neither neither neither neither neither neither neither neither neither neither neither neither neither neither existence nor neither neither neither neither neither neither neither neither neither neither neither neither neither neither non-existence, neither neither neither neither neither neither neither neither neither neither neither neither neither neither both existence and non-existence, no all dharma neither neither neither neither neither neither neither neither neither neither neither neither neither neither neither neither existence nor neither neither neither neither neither neither neither neither neither neither neither neither neither neither neither non-existence, neither neither neither neither neither neither neither neither neither neither neither neither neither neither neither both existence and non-existence.' The Dharmakaya is unconditioned, without birth or death, without coming or going, without movement or shaking, without discrimination, without form or appearance, without obstacles, without attachments, without dependence, without reliance, without bondage, without ties, without defilement, without purity, without increase or decrease, without gain or loss, without high or low, without big or small, without inside or outside, without middle, without boundary, without quantity, without measurement, without limitation, without boundary, without distinction, without difference, without opposition, without duality, without three realms, without six paths, without four births, without five aggregates, without twelve entrances, without eighteen realms, without twelve links of dependent origination, without four noble truths, without eightfold path, without three doors of liberation, without six paramitas, without ten powers, without four fearlessnesses, without eighteen unique qualities of a Buddha, without thirty-two marks, without eighty minor marks, without all Buddha dharmas, without all sentient beings, without all dharmas, without all dharma appearances, without all dharma natures, without all dharma emptiness, without all dharma existence, without all dharma non-existence, without all dharma neither existence nor non-existence, without all dharma both existence and non-existence, without all dharma neither non-existence nor non-existence, without all dharma neither existence nor non-existence, both existence and non-existence, without all dharma neither neither existence nor neither non-existence, without all dharma neither existence nor non-existence, neither both existence and non-existence, without all dharma neither neither existence nor neither non-existence, neither both existence and non-existence, without all dharma neither neither neither existence nor neither neither non-existence, neither neither both existence and non-existence, without all dharma neither neither neither neither existence nor neither neither neither non-existence, neither neither neither both existence and non-existence, without all dharma neither neither neither neither neither existence nor neither neither neither neither non-existence, neither neither neither neither both existence and non-existence, without all dharma neither neither neither neither neither neither existence nor neither neither neither neither neither non-existence, neither neither neither neither neither both existence and non-existence, without all dharma neither neither neither neither neither neither neither existence nor neither neither neither neither neither neither non-existence, neither neither neither neither neither neither both existence and non-existence, without all dharma neither neither neither neither neither neither neither neither existence nor neither neither neither neither neither neither neither non-existence, neither neither neither neither neither neither neither both existence and non-existence, without all dharma neither neither neither neither neither neither neither neither neither existence nor neither neither neither neither neither neither neither neither non-existence, neither neither neither neither neither neither neither neither both existence and non-existence, without all dharma neither neither neither neither neither neither neither neither neither neither existence nor neither neither neither neither neither neither neither neither non-existence, neither neither neither neither neither neither neither neither neither both existence and non-existence, without all dharma neither neither neither neither neither neither neither neither neither neither neither existence nor neither neither neither neither neither neither neither neither neither non-existence, neither neither neither neither neither neither neither neither neither neither both existence and non-existence, without all dharma neither neither neither neither neither neither neither neither neither neither neither neither existence nor neither neither neither neither neither neither neither neither neither neither non-existence, neither neither neither neither neither neither neither neither neither neither neither both existence and non-existence, without all dharma neither neither neither neither neither neither neither neither neither neither neither neither neither existence nor neither neither neither neither neither neither neither neither neither neither neither neither non-existence, neither neither neither neither neither neither neither neither neither neither neither neither both existence and non-existence, without all dharma neither neither neither neither neither neither neither neither neither neither neither neither neither neither existence nor neither neither neither neither neither neither neither neither neither neither neither neither neither non-existence, neither neither neither neither neither neither neither neither neither neither neither neither neither both existence and non-existence, without all dharma neither neither neither neither neither neither neither neither neither neither neither neither neither neither neither existence nor neither neither neither neither neither neither neither neither neither neither neither neither neither neither non-existence, neither neither neither neither neither neither neither neither neither neither neither neither neither neither both existence and non-existence, without all dharma neither neither neither neither neither neither neither neither neither neither neither neither neither neither neither neither existence nor neither neither neither neither neither neither neither neither neither neither neither neither neither neither neither non-existence, neither neither neither neither neither neither neither neither neither neither neither neither neither neither neither both existence and non-existence.

了不了，若響如影，寧所了乎？」

曰：「知法身如幻化影，無了不了亦無言說。而仁云何舉聲說耶？」曰：「向所言如響之聲，為諸文說著行者耳。」

曰：「如仁言，則其法身，為有內外，有其彼此處於中間。為有數觀，已在二數則有處所。」又曰：「英首！於法身者，都無響應亦無影像，無心無意，無念無識，無言無說，無異無同。無二之趣亦無一歸，於一無一亦無所處。是者，英首！本無法身，微妙印說，極世所歸，無上無比道要之藏。」

於時佛嘆濡首曰：「善哉，善哉！如濡首所言，乃應清凈法身說也。」

時座中五百比丘、五百比丘尼，聞濡首所說，皆逮無所從生法樂忍。又舍衛國清信士女二千人，本不發心于大乘行，聞此要說，即自堅固於無上正真道意。萬二千天子，意亙踴躍發菩薩心，各在虛空而歌濡首，積德過劫，功成無量。

是時濡首童真菩薩，以其平旦欲入城分衛。整聖無上清凈道服，執御應器，持法錫杖，粗順如佛。機檢典制，度量儼然，庠行安步，進止端嚴，迴旋顧眄光色無量，諸根靜寂常應道定，威儀述敘禮法肅齊，眾德悉備靡不雅然。如猛師子，如大龍王，景福之祚㸌出樹園，威相無量德好卓異，暉顏煒曄光曜炳然。濡首童真方出祇門，即自念言：

【現代漢語翻譯】現代漢語譯本『如果（法身）像回聲一樣，那麼它能被了知嗎？』回答說：『知道法身如幻化之影，既沒有了知也沒有不了知，也沒有言說。而您為何要發出聲音來說呢？』回答說：『剛才所說的像回聲一樣的聲音，是爲了那些正在修行的文書者而說的。』（對方）說：『如果像您所說，那麼法身就有內外之分，有彼此之別，處於中間。有數量的觀察，已經處於二元對立，那麼就有處所。』又說：『英首（對菩薩的尊稱）！對於法身來說，根本沒有迴應也沒有影像，沒有心也沒有意，沒有念也沒有識，沒有言說也沒有表達，沒有差異也沒有相同。沒有二元的趨向也沒有一元的歸宿，對於一來說，既沒有一也沒有處所。』『英首！本來就沒有法身，這是微妙的印證之說，是世間所歸宿的，是無上無比的道要之藏。』這時，佛陀讚歎濡首（菩薩名）說：『善哉，善哉！如濡首所說，才是應清凈法身的說法。』當時，座中的五百比丘、五百比丘尼，聽到濡首所說，都獲得了無所從來生的法樂忍（一種對佛法的深刻理解和接受）。又有舍衛國（古印度地名）的清信士女二千人，本來沒有發心修習大乘佛法，聽到這個重要的說法，就堅定了修習無上正真道的心意。一萬二千天子，心中踴躍，發起了菩薩心，各自在虛空中歌頌濡首，積累的功德超過了無數劫，功德成就無量。這時，濡首童真菩薩，在清晨想要入城乞食。整理好至高無上的清凈道服，拿著應器（缽），拄著法錫杖，大致像佛陀一樣。行為舉止符合典章制度，度量莊嚴，緩步行走，進退端正，迴旋顧盼，光彩無量，諸根寂靜，常處於道定之中，威儀舉止符合禮法，莊嚴肅穆，各種美德都具備，沒有不優雅的。像勇猛的獅子，像巨大的龍王，吉祥的福澤從樹園中顯現出來，威嚴的相貌無量，德行美好卓越，容顏光輝燦爛，光芒閃耀。濡首童真剛走出祇園（佛陀常住的精舍），就自己想到：

【English Translation】 English version 'If (the Dharmakaya) is like an echo, can it be understood?' He replied, 'Knowing the Dharmakaya is like an illusionary shadow, there is neither understanding nor non-understanding, nor is there any speaking. Why do you raise your voice to speak?' He replied, 'The sound like an echo that was just spoken was for those who are writing and practicing.' (The other) said, 'If it is as you say, then the Dharmakaya has an inside and an outside, a self and an other, and is situated in the middle. There is numerical observation, already in duality, then there is a location.' He also said, 'O Hero (a respectful term for a Bodhisattva)! For the Dharmakaya, there is no response nor image, no mind nor intention, no thought nor consciousness, no speaking nor expression, no difference nor sameness.' 'There is no dualistic tendency nor singular return, for the one, there is neither one nor a location. O Hero! Originally, there is no Dharmakaya, this is the subtle seal of teaching, the ultimate refuge of the world, the unsurpassed and incomparable treasure of the Way.' At that time, the Buddha praised Ru Shou (the name of the Bodhisattva), saying, 'Excellent, excellent! What Ru Shou has said is the true explanation of the pure Dharmakaya.' At that time, five hundred Bhikkhus and five hundred Bhikkhunis in the assembly, upon hearing what Ru Shou had said, all attained the Dharma-joy forbearance of non-origination (a profound understanding and acceptance of the Dharma). Furthermore, two thousand laymen and laywomen of Shravasti (an ancient Indian city), who had not originally aspired to practice the Mahayana Dharma, upon hearing this essential teaching, immediately strengthened their resolve to practice the unsurpassed and true Way. Twelve thousand Devas, their hearts filled with joy, generated the Bodhi mind, and each in the sky sang praises of Ru Shou, whose accumulated merits surpassed countless kalpas, and whose merits were immeasurable. At this time, the Bodhisattva Ru Shou, a youth, in the early morning, wished to enter the city to beg for alms. He arranged his supreme and pure Dharma robes, held his alms bowl, and carried his Dharma staff, generally resembling the Buddha. His conduct was in accordance with the rules and regulations, his demeanor was dignified, he walked slowly, his movements were proper, his glances were radiant, his senses were tranquil, he was always in Dharma concentration, his deportment was in accordance with the Dharma, solemn and respectful, all virtues were complete, and there was nothing that was not elegant. Like a courageous lion, like a great dragon king, auspicious blessings emanated from the grove, his majestic appearance was immeasurable, his virtues were excellent and outstanding, his countenance was radiant and shining. As the youth Ru Shou was just leaving the Jetavana (the monastery where the Buddha often stayed), he thought to himself:

「今入舍衛，必有十方諸土菩薩普來之眾，應承聖旨所感動者，便當如佛。」尋以其像不移所住，己身一一毛孔之相，出化菩薩。其諸化者，睹於十方，悉現其化，一一國土化所化者，各稱言曰：「濡首菩薩稽首世尊！恭問游居。佛祚康強，景福無量乎？」

又諸如來所侍弟子，悅目遑喜，各問其佛：「斯從何方乃來現此？」諸土世尊各告侍曰：「有土名忍，佛號能仁如來、至真、等正覺。彼有菩薩，名曰濡首，道慧難測，權辯無量，悉于諸國博現佛事。今于彼土興顯大道，故身毛相而現其化，唱此感動，進諸疑惑。」

普土菩薩及諸眾生，見所變化，各聞佛語，億垓菩薩悉得無所從生法樂忍。萬億之眾在生死流，聞濡首名又睹化應，皆發無上正真道意。十方菩薩莫不樂喜，愿見濡首，聽稟清異上聞之說，微妙法像，得睹其佛及彼菩薩。諸士尋隨無數菩薩，各啟世尊：「欲之忍界睹能仁佛，禮事供養。又見濡首觀聽變說。」諸佛默然，即應受教。各承聖力遷飛彼土，忽升忍界到濡首所。

諸來菩薩咸懷敬仰，或持天華，或擎明寶，或執垂珠，或直叉手，或作天樂，或列虛空散華末香、吹噭鳴珂，或復歌頌濡首童真道顯普祐無上之德，或欲賓導侍衛濡首，肅恭而行，瞻睹無厭。

是時釋梵及四

【現代漢語翻譯】現代漢語譯本：現在進入舍衛城，必定有十方國土的菩薩普遍前來，他們是受到佛的旨意感動的，應當像佛一樣。隨即，濡首菩薩的形象沒有移動，他自身每一個毛孔都顯現出化身菩薩。這些化身菩薩，在十方世界顯現，每一個國土的化身和被化身者，都各自稱說：『濡首菩薩向世尊稽首！恭敬地問候您的游居。佛的福祚安康強盛，景福無量嗎？』又，那些侍奉如來的弟子們，喜悅而興奮，各自問他們的佛：『這些菩薩是從哪裡來的，現在顯現於此？』各國土的世尊都告訴他們的侍者說：『有一個國土名為忍土（Saha），佛號能仁如來（Shakyamuni Tathagata）、至真（Arhat）、等正覺（Samyaksambuddha）。那裡有一位菩薩，名叫濡首（Ruoshou），他的道慧深不可測，權巧辯才無量無邊，在各個國土廣泛地顯現佛事。現在他在那個國土興盛顯揚大道，所以從自身毛孔顯現化身，唱誦這些感動人心的言辭，消除各種疑惑。』各方國土的菩薩以及所有眾生，見到這些變化，聽到佛的言語，億萬菩薩都獲得了無所從來、無所去處的法樂忍（Anutpattika-dharma-kshanti）。萬億在生死輪迴中的眾生，聽到濡首菩薩的名字，又看到他的化身顯現，都發起了無上正真道意（Anuttara-samyak-sambodhi-citta）。十方菩薩沒有不歡喜的，都希望見到濡首菩薩，聽聞他清凈殊勝的說法，微妙的法相，得以見到佛陀和那位菩薩。這些菩薩隨即跟隨無數菩薩，各自向世尊稟告：『想要去忍界（Saha）瞻仰能仁佛（Shakyamuni Buddha），禮拜供養。也想見到濡首菩薩，觀看聽聞他的變化和說法。』諸佛默然，表示接受他們的請求。他們各自承蒙佛的聖力，飛往那個國土，忽然升到忍界，來到濡首菩薩所在之處。前來的菩薩們都懷著敬仰之心，有的拿著天花，有的捧著明亮的寶物，有的拿著垂珠，有的直接叉手，有的演奏天樂，有的在虛空中散佈花朵和香末，吹奏法螺，有的歌頌濡首童真菩薩顯現的普遍護佑的無上功德，有的想要引導侍衛濡首菩薩，恭敬地行走，瞻仰觀看而不知厭倦。這時，釋提桓因（Shakra Devendra）和四大天王（Chaturmaharajika）

【English Translation】 English version: Now entering Shravasti, there must be a multitude of Bodhisattvas from the ten directions coming universally, those who are moved by the Buddha's decree, they should be like the Buddha. Immediately, the image of Ruoshou Bodhisattva did not move, and from each pore of his body, emanated transformation Bodhisattvas. These transformation Bodhisattvas, appearing in the ten directions, in each country, the transformed and those being transformed, each proclaimed: 'Ruoshou Bodhisattva bows his head to the World Honored One! Respectfully inquiring about your sojourn. Is the Buddha's fortune healthy and strong, and is your blessedness immeasurable?' Moreover, the disciples who attend the Tathagatas, joyful and excited, each asked their Buddhas: 'From where have these Bodhisattvas come, now appearing here?' The World Honored Ones of each land told their attendants: 'There is a land named Saha, where the Buddha is named Shakyamuni Tathagata, the Arhat, the Samyaksambuddha. There is a Bodhisattva there, named Ruoshou, whose wisdom of the path is unfathomable, and whose skillful eloquence is boundless, widely manifesting Buddha-deeds in various lands. Now, in that land, he is flourishing and manifesting the Great Path, therefore, from the pores of his body, he manifests transformations, chanting these moving words, dispelling all doubts.' Bodhisattvas from all lands and all sentient beings, seeing these transformations, hearing the Buddha's words, billions of Bodhisattvas all attained the Dharma-joy-patience (Anutpattika-dharma-kshanti) of no coming from anywhere and no going anywhere. Trillions of beings in the cycle of birth and death, hearing the name of Ruoshou Bodhisattva, and seeing his transformation manifestations, all generated the intention for the unsurpassed, true, and right path (Anuttara-samyak-sambodhi-citta). Bodhisattvas from the ten directions were all delighted, wishing to see Ruoshou Bodhisattva, to hear his pure and extraordinary teachings, the subtle Dharma-form, to be able to see the Buddha and that Bodhisattva. These Bodhisattvas then followed countless Bodhisattvas, each reporting to the World Honored One: 'We wish to go to the Saha world to behold Shakyamuni Buddha, to pay homage and make offerings. We also wish to see Ruoshou Bodhisattva, to observe and hear his transformations and teachings.' The Buddhas remained silent, indicating their acceptance of their request. They each received the Buddha's holy power, flying to that land, suddenly ascending to the Saha world, arriving at the place where Ruoshou Bodhisattva was. The Bodhisattvas who came all held reverence in their hearts, some holding heavenly flowers, some holding bright treasures, some holding hanging pearls, some directly clasping their hands, some playing heavenly music, some scattering flowers and incense powder in the void, blowing conch shells, some singing praises of Ruoshou, the pure Bodhisattva, manifesting the supreme virtue of universal protection, some wishing to guide and attend Ruoshou Bodhisattva, walking respectfully, gazing and observing without weariness. At this time, Shakra Devendra and the Four Heavenly Kings (Chaturmaharajika)

鎮王、日月天子，諸龍鬼神各與所輔，亦尋忽至。釋與四王俱同有念：「今濡首童真與無數菩薩、諸尊天人，當入舍衛顯大感動，宜應盡化向舍衛城道，令其坦平而無高下。俠道兩邊列七寶樹，一樹之間有七玉女，各現半身而作倡伎。女容委靡姿媚，面照華色，目若明珠，端正妙異，清聲美辭以歌濡首大吉祥福，清純道品菩薩眾德。步置熏爐燒天蜜香，處有雜華以為供養。登于爾時，道之左側，含毒螫蟲蟒蝮蛇蚖蜂蝎眾類，應時咸然消縮毒氣，吉獸瑞鳥進集嬉翔。」

彼時濡首，為無數百千菩薩眾及諸天人而所圍衛，特獨堂堂光色無量。譬日始出高山之岳，若月盛滿在眾星中，又若須彌異於眾山。如猛師子出於深林，暉顏灼然遂而進焉。適側城門，尋足躡閫，盡境震動。登爾之時莫不驚愕，所在伎器率自鼓鳴，咸曰：「此何吉祥大變瑞應之異？乃未曾有，將佛入城所感然乎？」舉國大小靡不驚喜，心豫忻忻肅恭無量，或上樓閣，或攀垣墻，或窺窗牖，或出門戶，競有悅懌，向佛冀睹神異。

時王波斯匿，與宮正後美妃婇女八千人俱，諸子群臣眷屬萬人圍衛從行，各懷忻悅惶喜出迎。斯須之頃濡首忽至，為諸菩薩及尊眾天而所衛從，大人相具眾好普備，金顏聖容見皆喜悅，莫不前禮。諸來之眾中有散華，或

【現代漢語翻譯】現代漢語譯本：鎮王（守護地方的國王）、日月天子（太陽和月亮的神祇），以及諸龍鬼神各自帶領著他們的部屬，也迅速趕到。釋（指釋迦牟尼佛）與四王（四大天王）一同心想：『現在濡首童真（指佛陀的童年化身）與無數菩薩、諸尊天人，將要進入舍衛城（古代印度城市）展現巨大的感應，應該將通往舍衛城的道路全部平整，使其沒有高低不平。道路兩旁排列著七寶樹，每棵樹之間有七位玉女，各自顯現半身，表演歌舞。這些女子容貌柔美嫵媚，面容光彩照人，眼睛像明珠一樣，端莊美麗，用清脆美妙的聲音歌頌濡首的大吉祥福，以及清凈純潔的道品和菩薩的功德。道路上設定熏爐，焚燒天上的蜜香，到處擺放著各種鮮花作為供養。』當此時，道路的左側，含有劇毒的螫蟲、蟒蛇、蝮蛇、蚖蛇、蜜蜂、蝎子等各種生物，都立刻消散了毒氣，吉祥的野獸和瑞鳥聚集在一起嬉戲飛翔。那時，濡首被無數百千菩薩眾和諸天人圍繞護衛，顯得特別莊嚴，光芒無量。就像太陽剛剛從高山之巔升起，又像滿月在眾星之中，又像須彌山（佛教中的聖山）高出于其他山峰。如同勇猛的獅子從深林中走出，光輝的容顏閃耀著，於是向前走去。剛到城門邊，腳剛踏上門檻，整個城市都震動起來。當他進入時，沒有不感到驚愕的，所有樂器都自己發出聲音，人們都說：『這是什麼吉祥的大變化和瑞應的奇異景象？真是前所未有，難道是佛陀進入城市所感應的嗎？』全國上下，無論大小，都感到驚喜，心中充滿喜悅和恭敬，有人登上樓閣，有人攀爬墻壁，有人從窗戶窺視，有人走出家門，都爭先恐後地歡喜，希望看到佛陀的神奇景象。當時，國王波斯匿（古代印度國王），與王后、美妃、婇女八千人，以及諸位王子、大臣、眷屬萬人，都圍繞著他，懷著喜悅和激動的心情出來迎接。不一會兒，濡首忽然來到，被諸位菩薩和尊貴的天人護衛著，具備大人相（佛陀的三十二相）和各種美好的特徵，金色的容顏和聖潔的儀容，見到的人都感到喜悅，無不向前禮拜。前來的人群中，有人散花，有人...

【English Translation】 English version: The town kings, the sun and moon deities, and various dragons, ghosts, and spirits, each with their retinues, also arrived swiftly. Shakyamuni, along with the Four Heavenly Kings, had a shared thought: 'Now, the pure youth Nuru-shou (referring to the Buddha's childhood form), along with countless Bodhisattvas and venerable deities, is about to enter Shravasti (an ancient Indian city) and manifest great miracles. The path leading to Shravasti should be completely leveled, without any unevenness. Seven jeweled trees should be arranged on both sides of the road, and between each tree, there should be seven jade maidens, each showing half of their bodies, performing songs and dances. These maidens should have gentle and charming appearances, with radiant faces, eyes like bright pearls, dignified and beautiful, using clear and beautiful voices to sing praises of Nuru-shou's great auspicious blessings, as well as the pure and virtuous qualities of the Bodhisattvas. Incense burners should be placed along the road, burning heavenly honey incense, and various flowers should be placed everywhere as offerings.' At that time, on the left side of the road, all kinds of poisonous insects, pythons, vipers, snakes, bees, scorpions, and other creatures, immediately dissipated their venom, and auspicious beasts and birds gathered together, playing and flying. At that time, Nuru-shou was surrounded and protected by countless hundreds of thousands of Bodhisattvas and deities, appearing particularly majestic and radiating immeasurable light. It was like the sun just rising from the peak of a high mountain, or like the full moon among the stars, or like Mount Sumeru (a sacred mountain in Buddhism) towering above other mountains. Like a fierce lion emerging from a deep forest, his radiant face shone brightly, and he proceeded forward. Just as he reached the city gate and his foot stepped on the threshold, the entire city shook. When he entered, everyone was astonished, and all the musical instruments began to play on their own. People said, 'What is this auspicious great change and miraculous sign? It is truly unprecedented. Could it be a response to the Buddha entering the city?' The whole country, both high and low, felt joy and excitement, their hearts filled with happiness and reverence. Some climbed onto towers, some scaled walls, some peered through windows, and some came out of their homes, all vying to rejoice and hoping to witness the Buddha's miraculous manifestations. At that time, King Prasenajit (an ancient Indian king), along with his queen, beautiful concubines, and eight thousand palace women, as well as his princes, ministers, and ten thousand family members, all surrounded him, and with joyful and excited hearts, they came out to greet him. In a short while, Nuru-shou suddenly arrived, protected by the Bodhisattvas and venerable deities, possessing the marks of a great man (the thirty-two marks of the Buddha) and all kinds of beautiful features. His golden face and sacred appearance brought joy to all who saw him, and they all bowed in reverence. Among the crowd that came, some scattered flowers, some...

燒妙香，或散衣寶。檢心恭向，瞻睹無量。於是濡首遂前入城，諸尊菩薩、有勢天神，僉然恭肅追隨所旋，觀見神變又欲稟受道誨故也。

爾時於是龍首菩薩，見其濡首童真菩薩為無數眾而所圍繞，堂堂祥儀並共入城。曰：「族姓子！為所之耶？」濡首菩薩答龍首曰：「吾適此城欲行分衛，多所愍念廣其慧利，為拯世眾一切天人，度義故現行分衛耳。普為諸眾成大導故。」

龍首問曰：「云何，濡首！仁尊於今分衛想未斷耶？」曰：「族姓子！吾斷矣。于有見分衛想行者，至於無見無斷不斷，斯謂菩薩清凈分衛。所以者何？若此，龍首！一切諸法無斷不斷，譬如虛空無斷不斷。以是言之，為不可斷。普悉是世、盡魔梵界，一切眾寂及諸梵志、王與庶民，亦無能斷也。何則？龍首！以其諸法若如虛空，本無所有，無起無動，無持無獲。空本無獲，亦無所持，亦不可得。以要言之，一切眾類及世余法、外邪雜術，悉無所有，無持無得亦無能獲。諸法如此，皆不可得，亦不可持，以本空故，故不可斷。」

「云何，濡首！菩薩摩訶薩當與諸魔為敵耶？」答曰：「龍首！法本無諍，不見菩薩當與諸魔而有戰者。若其菩薩與魔為敵，起見法想而有所諍，是菩薩便為恐怯。何則然者？以彼菩薩自興恐弱也。譬如

【現代漢語翻譯】現代漢語譯本焚燒美妙的香，或者散佈衣物珍寶。收斂心神恭敬地朝向，瞻仰無量（指佛陀的無量功德）。於是濡首（菩薩名）整理衣冠，走入城中，諸位尊貴的菩薩、有權勢的天神，都恭敬地跟隨著他，觀看他的神變，又想接受他的教誨。這時，龍首菩薩（菩薩名）看見濡首童真菩薩被無數大眾圍繞，儀態莊嚴地一同進入城中。問道：『族姓子（對出身高貴者的尊稱）！你這是要去哪裡？』濡首菩薩回答龍首說：『我來到這座城，是想進行乞食，爲了憐憫眾生，廣增他們的智慧和利益，爲了拯救世間一切天人，爲了度化眾生而示現乞食。普遍地爲了讓眾產生為偉大的引導者。』龍首問道：『怎麼樣，濡首！你現在對於乞食的執著還沒有斷除嗎？』濡首說：『族姓子！我已經斷除了。對於有見（執著于有）的乞食想法而行乞的人，最終會達到無見（不執著于有）無斷（不執著于斷）不斷（不執著于不斷）的境界，這才是菩薩清凈的乞食。為什麼這樣說呢？因為，龍首！一切諸法都是無斷無不斷的，就像虛空一樣無斷無不斷。從這個意義上說，是不可斷的。普遍地，整個世間、整個魔界和梵界，一切寂靜的眾生以及婆羅門、國王和百姓，也沒有誰能夠斷除它。為什麼呢？龍首！因為一切諸法都像虛空一樣，本來就什麼都沒有，沒有生起，沒有動搖，沒有執持，沒有獲得。空性本來就沒有獲得，也沒有執持，也是不可得的。總而言之，一切眾生以及世間其他法、外道邪術，都是什麼都沒有，沒有執持，沒有獲得，也沒有能獲得者。諸法就是這樣，都是不可得的，也是不可執持的，因為本來就是空性的，所以不可斷。』『怎麼樣，濡首！菩薩摩訶薩應當與諸魔為敵嗎？』答道：『龍首！法本來就沒有爭論，看不見菩薩會與諸魔發生戰鬥。如果菩薩與魔為敵，生起執著於法的想法而有所爭論，這個菩薩就會感到恐懼和怯懦。為什麼會這樣呢？因為這個菩薩自己產生了恐懼和軟弱。譬如』

【English Translation】 English version Burning exquisite incense, or scattering precious garments. Gathering his mind with reverence, he gazed upon the immeasurable (referring to the immeasurable merits of the Buddha). Then, Nuru Shou (name of a Bodhisattva) adjusted his attire and entered the city, with all the venerable Bodhisattvas and powerful deities respectfully following him, observing his divine transformations and desiring to receive his teachings. At that time, Long Shou Bodhisattva (name of a Bodhisattva) saw Nuru Shou, the youthful Bodhisattva, surrounded by countless people, entering the city with dignified bearing. He asked, 'Son of a noble family (a respectful term for someone of high birth)! Where are you going?' Nuru Shou Bodhisattva replied to Long Shou, 'I have come to this city to practice alms-begging, to have compassion for sentient beings, to increase their wisdom and benefit, to save all beings in the world, including gods and humans, and to manifest alms-begging for the sake of liberation. Universally, it is to make all beings become great guides.' Long Shou asked, 'How is it, Nuru Shou! Has your attachment to alms-begging not yet been severed?' Nuru Shou said, 'Son of a noble family! I have already severed it. For those who practice alms-begging with the idea of 'seeing' (attachment to existence), they will eventually reach the state of 'non-seeing' (non-attachment to existence), 'non-severance' (non-attachment to severance), and 'non-non-severance' (non-attachment to non-severance), which is the pure alms-begging of a Bodhisattva. Why is this so? Because, Long Shou! All dharmas are neither severed nor non-severed, just like space, which is neither severed nor non-severed. In this sense, it is impossible to sever. Universally, throughout the world, the realm of Mara and Brahma, all the silent beings, as well as Brahmins, kings, and common people, no one can sever it. Why is that? Long Shou! Because all dharmas are like space, originally without anything, without arising, without moving, without holding, without obtaining. Emptiness originally has no obtaining, no holding, and is also unobtainable. In short, all sentient beings and other worldly dharmas, external heretical practices, are all without anything, without holding, without obtaining, and without an obtainer. All dharmas are like this, all unobtainable, also unholdable, because they are originally empty, therefore, they cannot be severed.' 'How is it, Nuru Shou! Should a Bodhisattva Mahasattva be an enemy to all Maras?' He replied, 'Long Shou! Dharma originally has no conflict, and it is not seen that a Bodhisattva would engage in battle with all Maras. If a Bodhisattva is an enemy to Mara, and arises with the idea of attachment to dharma and engages in conflict, this Bodhisattva will feel fear and cowardice. Why is this so? Because this Bodhisattva has created fear and weakness within himself. For example,'

，龍首！幻師現化，而幻所化了無恐怯。如是，龍首！此菩薩解本空法無著之行則無恐怖。若有菩薩有恐怖者，是菩薩便不為極世福田也。是菩薩不了空法故，自起恐怯之心耳。」

於時龍首問濡首曰：「菩薩為可得道乎？」答曰：「菩薩可得道也。」

龍首又問：「云何，濡首！其誰可得至於道耶？」曰：「其無名無性，亦無號字，亦無處所，永無所為，亦無得者，斯可至道。」

曰：「云何菩薩當得道乎？」答曰：「龍首！若有菩薩欲得道者，當以無發心，亦無念道，不想道場，不念人界。心亦無處無念無得，亦無識著，以無見心，是行菩薩，可得至道。」

曰：「仁以何心而發道意？」答曰：「龍首！吾無數心，亦無當發。又無甫發，無發不發。又吾亦復不至道矣，不念道場不坐佛樹，亦不得道不轉法輪，亦不化過生死之類。所以者何？若此，龍首！以諸法無所有故，無動無搖，無出無入，亦無所持。以本空故，吾以斯法可得至道。」

曰：「濡首！是為正要無上無比之至說也。其諸於斯解如是法，彼則長脫一切塵勞，其已脫于塵勞數者，乃至應永脫于魔波旬。」曰：「非可脫于魔波旬也。何則然者？以其諸魔亦道之數。所以者何？魔及魔天皆悉本無，無取無得，無想無念。以

【現代漢語翻譯】現代漢語譯本：龍首啊！幻術師變幻事物，而幻術所變之物並無恐懼。同樣，龍首啊！這位菩薩理解本性空寂的法，其行為沒有執著，因此沒有恐懼。如果菩薩有恐懼，那麼這位菩薩就不是世間最值得尊敬的福田。這位菩薩因為不瞭解空性之法，才會自己產生恐懼之心。當時，龍首問濡首：『菩薩可以得道嗎？』濡首回答說：『菩薩可以得道。』龍首又問：『那麼，濡首！是誰可以達到道呢？』濡首說：『那無名無性，也沒有稱號，也沒有處所，永遠沒有作為，也沒有得道者，這樣的人可以達到道。』龍首問：『菩薩應當如何才能得道呢？』濡首回答說：『龍首！如果有菩薩想要得道，應當以無發心，也沒有念道之心，不想道場，不念人界。心也沒有處所，沒有念頭，沒有所得，也沒有執著，以無所見的心，這樣的菩薩修行，可以達到道。』龍首問：『您以什麼樣的心而發道意呢？』濡首回答說：『龍首！我沒有無數的心，也沒有應當發心的時候。又沒有剛剛發心，沒有發心和不發心。而且我也不去追求道，不念道場，不坐在菩提樹下，也沒有得道，不轉法輪，也不度化生死輪迴的眾生。為什麼呢？因為，龍首！一切法本性空寂，沒有動搖，沒有出入，也沒有所持。因為本性空寂，我以這樣的法可以達到道。』龍首說：『濡首！這是最正確、最殊勝、無與倫比的至理之說。那些理解這種法的人，他們將永遠脫離一切塵勞，那些已經脫離塵勞的人，乃至應該永遠脫離魔波旬（Mara Papiyas，魔王）。』濡首說：『不是脫離魔波旬。為什麼呢？因為那些魔也是道的一部分。為什麼呢？魔和魔天本來都是空無，沒有取，沒有得，沒有想，沒有念。因為』

【English Translation】 English version: O Dragon Head! A magician conjures illusions, and the illusions he conjures have no fear. Likewise, O Dragon Head! This Bodhisattva, understanding the Dharma of inherent emptiness, acts without attachment and therefore has no fear. If a Bodhisattva has fear, then that Bodhisattva is not a supreme field of merit for the world. This Bodhisattva, because he does not understand the Dharma of emptiness, creates fear in his own mind. At that time, Dragon Head asked Nuru-shou: 'Can a Bodhisattva attain the Way?' Nuru-shou replied: 'A Bodhisattva can attain the Way.' Dragon Head then asked: 'Then, Nuru-shou! Who can attain the Way?' Nuru-shou said: 'That which has no name, no nature, no title, no place, is eternally without action, and has no attainer, that can reach the Way.' Dragon Head asked: 'How should a Bodhisattva attain the Way?' Nuru-shou replied: 'O Dragon Head! If a Bodhisattva wishes to attain the Way, he should do so with no arising of mind, no thought of the Way, no thought of the Bodhi-mandala (place of enlightenment), and no thought of the human realm. The mind has no place, no thought, no attainment, and no attachment. With a mind that sees nothing, such a Bodhisattva, practicing, can reach the Way.' Dragon Head asked: 'With what mind did you generate the intention for the Way?' Nuru-shou replied: 'O Dragon Head! I have no countless minds, nor a time when I should generate the intention. There is no newly generated intention, no generating or not generating. Moreover, I do not seek the Way, do not think of the Bodhi-mandala, do not sit under the Bodhi tree, nor attain the Way, nor turn the Dharma wheel, nor transform beings in the cycle of birth and death. Why is this? Because, O Dragon Head! All dharmas are inherently empty, without movement, without coming or going, and without anything to hold onto. Because of this inherent emptiness, I can reach the Way through this Dharma.' Dragon Head said: 'Nuru-shou! This is the most correct, supreme, and incomparable teaching. Those who understand this Dharma will forever be free from all defilements, and those who have already been freed from defilements should even be forever free from Mara Papiyas (the demon king).' Nuru-shou said: 'It is not to be free from Mara Papiyas. Why is this? Because those demons are also part of the Way. Why is this? Demons and the heavens of demons are all originally empty, without taking, without attaining, without thought, without intention. Because'

故言之，魔亦道也。」

曰：「何謂為道？」濡首答曰：「道乎，龍首！在乎一切，一切亦道。道像虛空，道體廣蕩，亙然恢廓，普大含容，靡不周至亦無限礙。如是，龍首！道至一切一切亦道，斯謂無上真本無道也。」

曰：「仁，龍首！欲得道乎？」曰：「吾欲得不可獲道。」曰：「欲得道，寧非戲行耶？所以者何？如龍首言：『欲得不可獲道。』道何可得乎？若道可得，道為有處。譬如有人興念此言：『吾使幻化坐于道樹然致正覺。』如是言者，豈非響聲耶？其幻化人，亦不可得，亦不與諸法有合有離，亦無所著，以本空故。若，龍首！一切諸法如幻如化，而起有想，念欲得道耶？又如來說諸法本無，無念無想無所著。其解是者，斯乃得道。諸法無所入亦無能毀，法不與法有合有離，況法與法當有毀乎？法無附合亦不離散。所以者何？若此，龍首！諸法無合，以其本無都亦無我。又若虛空亦無所有，無像無念，無動無搖，亦無戲行。諸法本無，寂寞如空，如幻如夢，無喻無比。諸法若此，都無等倫亦無像也。」

諸來之眾聽濡首所說微妙，踴躍欣喜各懷無倦，渴仰悚恭專心思受。說是如化深妙法時，八萬菩薩逮得無退轉，無量天人發無上意。

是時龍首答濡首曰：「善哉，善哉！童真

【現代漢語翻譯】現代漢語譯本：所以說，魔也是道的一部分。」

問道：『什麼是道？』濡首回答說：『道啊，龍首（指提問者）！它存在於一切事物之中，一切事物也都是道。道就像虛空一樣，道的本體廣大無邊，亙古綿延，普遍廣大，包容一切，無所不至，也沒有任何阻礙。像這樣，龍首！道存在於一切事物之中，一切事物也都是道，這就是所謂的無上真本無道。』

問道：『仁者，龍首！你想得到道嗎？』回答說：『我想得到那不可獲得的道。』問道：『想得到道，難道不是一種戲論嗎？為什麼呢？就像龍首所說：『想得到那不可獲得的道。』道怎麼可能被得到呢？如果道可以被得到，那麼道就有一個確定的處所。比如有人產生這樣的念頭：『我讓幻化的人坐在菩提樹下，然後證得正覺。』這樣說的人，難道不是在說空話嗎？那個幻化的人，也是不可得的，也不與諸法有合有離，也沒有任何執著，因為其本性是空。如果，龍首！一切諸法都如幻如化，卻生起想要得到道的想法嗎？又如來說諸法本無，無念無想無所執著。理解這一點的人，就得到了道。諸法無所入，也沒有能毀壞它的東西，法與法之間沒有合也沒有離，更何況法與法之間會有毀壞呢？法不依附也不離散。為什麼呢？如果這樣，龍首！諸法沒有聚合，因為其本性是空，也沒有我。又像虛空一樣，什麼都沒有，沒有形象，沒有念頭，沒有動搖，也沒有戲論。諸法本性是空，寂靜如虛空，如幻如夢，無法比喻，無法比較。諸法如果這樣，就沒有同等，也沒有形象。』

前來聽法的眾人，聽到濡首所說的微妙之法，都歡喜踴躍，各自懷著不懈的精進，渴望仰慕，恭敬專心地領受。當宣說這種如幻如化的深妙之法時，八萬菩薩證得了不退轉的境界，無數天人發起了無上菩提之心。

這時，龍首回答濡首說：『太好了，太好了！童真（指濡首）！』

【English Translation】 English version: Therefore it is said, 『Mara is also the Way.』

He asked, 『What is called the Way?』 Ru Shou replied, 『The Way, O Dragon Head (referring to the questioner)! It is in everything, and everything is also the Way. The Way is like the void, the essence of the Way is vast and boundless, extending through time, universally great, encompassing all, reaching everywhere, and without any hindrance. Thus, O Dragon Head! The Way is in everything, and everything is also the Way, this is called the unsurpassed true original Way of non-Way.』

He asked, 『O benevolent one, Dragon Head! Do you wish to attain the Way?』 He replied, 『I wish to attain the unattainable Way.』 He asked, 『Wishing to attain the Way, is this not a form of play? Why is that? As Dragon Head says: 『Wishing to attain the unattainable Way.』 How can the Way be attained? If the Way could be attained, then the Way would have a fixed location. For example, if someone were to have this thought: 『I will have an illusionary person sit under the Bodhi tree and then attain enlightenment.』 Would such a person not be speaking empty words? That illusionary person is also unattainable, and does not have union or separation with all dharmas, nor is there any attachment, because its nature is empty. If, O Dragon Head! All dharmas are like illusions and transformations, yet you give rise to the thought of wanting to attain the Way? Furthermore, the Tathagata says that all dharmas are originally without existence, without thought, without conception, and without attachment. One who understands this has attained the Way. Dharmas have no entry point, nor is there anything that can destroy them, dharmas do not have union or separation with other dharmas, how much less would there be destruction between dharmas? Dharmas do not adhere nor do they disperse. Why is that? If this is so, O Dragon Head! Dharmas do not aggregate, because their nature is empty, and there is no self. Also, like the void, there is nothing, no form, no thought, no movement, no shaking, and no play. The nature of dharmas is empty, silent like the void, like illusions and dreams, incomparable and without comparison. If dharmas are like this, then there is no equal, nor is there any form.』

The assembly who had come to listen to the Dharma, hearing the subtle teachings of Ru Shou, were filled with joy and enthusiasm, each with unremitting diligence, yearning and reverently receiving the teachings with focused minds. When this profound Dharma of illusion and transformation was being taught, eighty thousand Bodhisattvas attained the state of non-retrogression, and countless heavenly beings generated the unsurpassed Bodhi mind.

At that time, Dragon Head replied to Ru Shou, 『Excellent, excellent! O pure one (referring to Ru Shou)!』

菩薩快說是像深邃妙法，為未曾有。如吾從仁逮聞此要，始今日明，為已得道。」

曰：「族姓子！法無言說亦無見聞，吾不說深又無淺說；仁亦不得，道無得不得。何則然者？如卿，龍首！念欲得道，為想戲行處乎？受者墮有望見，使其云：『有深淺法』耳。吾無所說，法無言說，亦無宣暢亦無所行，亦無能說諸法本者。又，龍首！譬如有人而言曰：『吾為幻化。』廣說識法，其化無識，言當說識耶？彼則緣此起勞諍想。何則然者？以化無識，不可為所說。如是，龍首！諸法本無，無所有亦無處所。是族姓子，當了如此解，謂具足法行者也。」

爾時於是妙心菩薩神徹視聽，睹聞濡首在異別處講上要菩薩之談，忽到其所，見大會場，喜而嘆曰：「善哉，善哉！諸上正士大士之等普眾會，此為何談講乎？」濡首答曰：「族姓子！于諸如來深要法中，獲無正士大士之名。又菩薩者，不自名言：『我是菩薩正士大士。』其有想著，住戲行眾，自稱菩薩，復言大士，又云：『吾為法之大講。』又復，妙心！其響者寧有言：『聲出。』不？響復有耳識所著不？于響法為有所受持不乎？」龍首答曰：「都無也。」「如是，龍首！諸法若響，無名無像。其取著者則有戲行，緣戲行故便有流轉。長不解諸法如本無響也，

【現代漢語翻譯】現代漢語譯本：菩薩連忙說，這就像深邃微妙的佛法，是前所未有的。如果我從您這裡聽聞了這個要義，今天才明白，這才是真正得道了。濡首菩薩說：『善男子！佛法是無法用言語表達的，也無法用見聞來感知。我沒有說它深奧，也沒有說它淺顯；您也無法得到，因為道是無所謂得與不得的。為什麼會這樣呢？就像您，龍首！您想得到道，這難道不是一種妄想和戲論嗎？接受這種想法的人會陷入有無的見解，認為『佛法有深淺』。我沒有什麼可說的，佛法是無法用言語表達的，也無法宣揚，也無法修行，也沒有人能說出諸法的本源。還有，龍首！譬如有人說：『我是一個幻化。』他廣泛地解釋識法，但幻化本身是沒有意識的，那麼他所說的識又是什麼呢？他會因此而產生爭論和妄想。為什麼會這樣呢？因為幻化本身沒有意識，所以無法被描述。同樣，龍首！諸法的本性是空無的，既不存在，也沒有處所。善男子，當理解到這一點，才能說是具足了佛法修行的人。』這時，妙心菩薩以神通力觀察聽聞，看到濡首菩薩在其他地方講說菩薩的要義，忽然來到這裡，看到大會場，歡喜地讚歎說：『太好了，太好了！各位上首正士大士等普眾聚集在這裡，這是在講什麼呢？』濡首菩薩回答說：『善男子！在諸佛如來深奧的佛法中，沒有所謂的正士大士之名。而且菩薩，不會自己說：『我是菩薩正士大士。』那些執著於此，住在戲論中的人，自稱菩薩，又稱大士，還說：『我是佛法的大講者。』還有，妙心！聲音會有『聲出』的說法嗎？聲音會有耳朵的意識執著嗎？對於聲音的佛法，會有所接受和執持嗎？』龍首菩薩回答說：『都沒有。』『是的，龍首！諸法就像聲音一樣，沒有名稱，沒有形象。那些執著於此的人就會有戲論，因為戲論就會有流轉。長久不理解諸法如本無聲音一樣，』

【English Translation】 English version: The Bodhisattva quickly said, 'It is like the profound and subtle Dharma, which is unprecedented. If I have heard this essential meaning from you, I understand it today, and this is truly attaining the Way.' Ruoshou Bodhisattva said, 'Son of a noble family! The Dharma cannot be expressed in words, nor can it be perceived by seeing or hearing. I do not say it is profound, nor do I say it is shallow; you cannot obtain it either, because the Way is neither obtainable nor unobtainable. Why is this so? Like you, Longshou! You want to attain the Way, is this not a delusion and a play? Those who accept this idea will fall into the view of existence and non-existence, thinking that 『the Dharma has depth and shallowness.』 I have nothing to say, the Dharma cannot be expressed in words, nor can it be proclaimed, nor can it be practiced, and no one can speak of the origin of all dharmas. Also, Longshou! For example, someone says, 『I am an illusion.』 He extensively explains the consciousness-dharma, but the illusion itself has no consciousness, so what is the consciousness he is talking about? He will therefore create disputes and delusions. Why is this so? Because the illusion itself has no consciousness, so it cannot be described. Likewise, Longshou! The nature of all dharmas is empty, neither existing nor having a place. Son of a noble family, when you understand this, you can be said to have fully practiced the Dharma.' At this time, Bodhisattva Miaoxin, with his supernatural power of observation and hearing, saw Ruoshou Bodhisattva speaking about the essential meaning of the Bodhisattva in another place. He suddenly arrived there, saw the great assembly, and joyfully exclaimed, 'Excellent, excellent! All the chief noble Bodhisattvas and the great assembly are gathered here, what are you discussing?' Ruoshou Bodhisattva replied, 'Son of a noble family! In the profound Dharma of all Tathagatas, there is no such thing as the name of a chief noble Bodhisattva. Moreover, a Bodhisattva will not say of himself, 『I am a Bodhisattva, a chief noble Bodhisattva.』 Those who are attached to this, dwelling in play, call themselves Bodhisattvas, also call themselves great beings, and also say, 『I am a great speaker of the Dharma.』 Also, Miaoxin! Does a sound have the saying 『sound comes out』? Does a sound have the attachment of the ear consciousness? Regarding the Dharma of sound, is there anything to be received and held onto?' Longshou Bodhisattva replied, 'There is nothing.' 'Yes, Longshou! All dharmas are like sounds, without name, without form. Those who are attached to this will have play, and because of play, there will be transmigration. For a long time, not understanding that all dharmas are like sounds without origin,'

則于生死而行諍想，已起諍行便墮躁動，已在躁動即無生死流於五道。便由不解其無故也。」

於是濡首謂龍首曰：「又，族姓子！如世尊告諸比丘曰：『是比丘！汝等無著戲樂想行，為汝輩說寂寞之行。』念釋師子說法如是，專心一意聽受隨法，入要行忍當無所著。若此族姓子！其菩薩解順是說，曉本空凈，于本寂寞明瞭如是。此乃長脫五道之趣。」

時龍首曰：「誰于生死而有脫者？」濡首答曰：「族姓子！何謂如來所化生死為脫者乎？寧復有去來今耶？若是，龍首！聖師十力，以此要言化度生死。」曰：「如世尊常所說教：『諸法如化。』又仁亦說：『諸法無所有。』以是言之，一切眾生為當皆成無上覺道耶？」答曰：「龍首！若一切解如是者，此乃至道要行之言。故吾不說法，法無說念，無受無持，無得無失，無言無語。何則然者？以諸法為無所持，亦無所有無念無識，以無處所故。又若一切，解諸法如幻如化無所有者，則眾生類皆至覺道。譬如，龍首！幻師所化。然幻者自了化之本末，為化化耳。于諸法亦無所化，亦無住置。普悉是世，天、龍、鬼神、魔，及梵天、沙門、梵志，至於極世，無能令幻者于其所化有堅固想。何則然者？以彼幻士自達所化化本自耳，無幻無化，都無所有。而幻者明

【現代漢語翻譯】那麼就會在生死中產生爭鬥的想法，一旦產生爭鬥的行為就會陷入躁動，一旦陷入躁動就無法脫離生死，在五道中流轉。這都是因為不理解其本無的緣故。」

於是濡首對龍首說：「還有，族姓子！正如世尊告訴諸比丘說：『諸位比丘！你們不要執著于嬉戲享樂的想法和行為，我為你們宣說寂靜的修行。』如果能像這樣憶念釋迦獅子（釋迦牟尼佛的尊稱）的教法，專心一意地聽受並隨法修行，進入要義並安忍，就應當沒有任何執著。如果這位族姓子！菩薩能夠理解並順應這個教導，明白萬法本性空寂清凈，對於本來的寂靜明瞭通達，這樣就能長久地脫離五道輪迴的苦趣。」

這時龍首說：「誰能在生死中獲得解脫呢？」濡首回答說：「族姓子！如來所教化的生死解脫，是指什麼呢？難道有過去、現在、未來嗎？如果這樣，龍首！聖師（佛陀）以十力（佛陀的十種力量）用這個要義來教化度脫生死。」龍首說：「正如世尊常常教導的：『諸法如幻化。』而且您也說：『諸法無所有。』按照這個說法，一切眾生都將成就無上覺道嗎？」濡首回答說：「龍首！如果一切眾生都能這樣理解，這就是通往至高道的要義。所以我不說法，因為法沒有說念，沒有接受和持有，沒有得到和失去，沒有言語和沉默。為什麼呢？因為諸法沒有可以執持的，也沒有所有，沒有念頭和意識，因為沒有處所。而且如果一切眾生都能理解諸法如幻如化，沒有實體，那麼眾生都將到達覺悟的道路。譬如，龍首！幻術師所變幻出來的東西。然而幻術師自己明白幻化的本末，只是爲了變幻而變幻。對於諸法也沒有所變幻，也沒有住處。普遍來說，世間的天、龍、鬼神、魔，以及梵天、沙門、婆羅門，乃至整個世界，沒有人能讓幻術師對於他所變幻的東西產生堅固的執著。為什麼呢？因為那個幻術師自己明白所變幻的本性，本來就是虛幻的，沒有幻術也沒有變幻，一切都是空無所有。而幻術師明白

【English Translation】 Then, one will generate thoughts of strife in the cycle of birth and death. Once strife arises, one falls into agitation. Being in agitation, one cannot escape the cycle of birth and death, and continues to transmigrate through the five realms. This is because one does not understand its inherent non-existence.

Then, Ru Shou said to Long Shou, 'Furthermore, son of a good family! As the World Honored One told the Bhikkhus, 「O Bhikkhus! Do not engage in thoughts and actions of playful enjoyment. I will teach you the practice of solitude.」 If one remembers the teachings of the Lion of the Shakya clan (a respectful title for Shakyamuni Buddha) in this way, listens attentively and follows the Dharma, enters the essence and practices patience, one should have no attachments. If this son of a good family, the Bodhisattva, understands and follows this teaching, comprehends the inherent emptiness and purity, and clearly understands the original solitude, then one will be liberated from the suffering of the five realms for a long time.'

At that time, Long Shou said, 'Who can be liberated from birth and death?' Ru Shou replied, 'Son of a good family! What does the Tathagata mean by liberation from birth and death? Does it refer to the past, present, or future? If so, Long Shou! The Holy Teacher (Buddha) with the ten powers uses this essential teaching to guide beings to liberation from birth and death.' Long Shou said, 'As the World Honored One often teaches, 「All dharmas are like illusions.」 And you also say, 「All dharmas are without substance.」 According to this, will all sentient beings attain the supreme enlightenment?' Ru Shou replied, 'Long Shou! If all beings can understand in this way, this is the essential teaching for the path to the highest truth. Therefore, I do not speak of the Dharma, because the Dharma has no concept of speaking, no receiving or holding, no gaining or losing, no speech or silence. Why is this so? Because all dharmas have nothing to hold onto, nothing to possess, no thoughts or consciousness, because there is no place. Furthermore, if all beings understand that all dharmas are like illusions, without substance, then all beings will reach the path of enlightenment. For example, Long Shou! The things conjured by a magician. However, the magician himself understands the beginning and end of the illusion, and creates illusions for the sake of illusion. He does not create anything in relation to dharmas, nor does he dwell anywhere. Universally, in this world, gods, dragons, ghosts, spirits, demons, as well as Brahma, Shramanas, Brahmins, and even the entire world, no one can make the magician have a firm attachment to what he has conjured. Why is this so? Because that magician himself understands the nature of what he has conjured, that it is originally illusory, without illusion or conjuration, completely without substance. And the magician understands

知一切為化所惑，于無所有而起有想，無常想常，無我想我，著有想念求無想法。望念無色住無所有。由不解本、不了無故，續流生死。若有明曉諸法本者，彼眾一切則于佛法即無還轉而成正覺。所以者何？若此，龍首！以彼眾生皆在覺道法之數故，故諸一切于佛法而無掛礙，是故眾生悉住佛法也。然眾生等，心亦不寤本空清法，無名無識亦無所住，無戲行，無倚無著，寂如虛空。亦不巢窟無上寂定，亦無所生，又無身法。其有忍于深空法者，此則不離於佛法矣。所以者何？若此，龍首！諸佛之法終不可以想行而至，其有想著，有言有說有宣有廣，殊不可以得佛道法也。」

於是龍首謂濡首曰：「善哉，善哉！仁乃快說無思議法。誰當信此一切眾生不離佛法？」

濡首答曰：「族姓子！其世尊子堅住信法，八等之地及須陀洹、斯陀含、阿那含、阿羅漢、辟支佛，菩薩阿惟越致無動轉者，斯諸菩薩已住清凈行空法者，是等當信耳。所以者何？此，龍首！其諸菩薩行如是者，便自誓願：『必紹大業！吾升佛樹，結趺定坐，終不動轉，至於得成無上平等覺。必將來一切諸天龍鬼神極世之前，成其大導，當師子吼。』所以者何？若是，龍首！菩薩了空無想行法，住如門閫、堅喻須彌，無能動者。如是，龍首！其菩

【現代漢語翻譯】現代漢語譯本：明白一切都是被幻化所迷惑，在本來什麼都沒有的情況下產生有存在的想法，把無常的當成常有的，把無我的當成有我的，執著于有存在的想法而尋求不存在的想法。希望通過念想沒有顏色而停留在什麼都沒有的狀態。由於不理解根本，不明白空性，所以持續在生死中流轉。如果有人能夠明瞭諸法的根本，那麼他們的一切都將在佛法中不再退轉，最終成就正覺。這是為什麼呢？龍首啊！因為這些眾生都屬於覺悟之道的一部分，所以一切在佛法中都沒有障礙，因此眾生都安住于佛法之中。然而，眾生們的心並沒有覺悟到本性是空寂清凈的，沒有名稱，沒有識別，也沒有任何停留之處，沒有虛妄的行為，沒有依靠，沒有執著，寂靜如同虛空。也不安住于無上的寂靜禪定，也沒有產生，也沒有身體的束縛。那些能夠忍受深奧空性法的人，就不會離開佛法了。這是為什麼呢？龍首啊！諸佛的法最終不能通過思維和行為來達到，那些執著于思考，有言語，有宣說，有廣佈的人，是無法獲得佛道之法的。」於是龍首對濡首說：『太好了，太好了！您真是快速地闡述了不可思議的法。誰會相信一切眾生都沒有離開佛法呢？』濡首回答說：『族姓子！那些世尊的弟子，堅定地安住于信法，處於八地（菩薩修行階位）的菩薩，以及須陀洹（初果）、斯陀含（二果）、阿那含（三果）、阿羅漢（四果）、辟支佛（獨覺），還有菩薩中不退轉的阿惟越致，這些菩薩已經安住于清凈的空性法，他們會相信這些。這是為什麼呢？龍首啊！這些菩薩如果這樣修行，就會自己發誓：『必定繼承偉大的事業！我將登上菩提樹，結跏趺坐，終將不動搖，直到成就無上平等覺。必定將來在一切天龍鬼神面前，成為偉大的導師，發出獅子吼。』這是為什麼呢？龍首啊！菩薩明瞭空性無想的修行方法，安住如門檻一般，堅固如須彌山，沒有任何力量可以動搖他們。像這樣，龍首啊！那些菩薩』

【English Translation】 English version: Knowing that all is deluded by transformation, they arise with the thought of existence where there is nothing, they think of permanence in impermanence, they think of self in no-self, they cling to the thought of existence while seeking the thought of non-existence. They hope to dwell in nothingness by contemplating the absence of color. Because they do not understand the root and do not comprehend emptiness, they continue to flow in the cycle of birth and death. If there are those who understand the root of all dharmas, then all of them will not regress in the Buddha's Dharma and will attain perfect enlightenment. Why is this so? O Dragon Head! Because these beings are all part of the path of awakening, therefore all are without hindrance in the Buddha's Dharma, and thus all beings dwell in the Buddha's Dharma. However, the minds of beings are not awakened to the fact that their nature is empty and pure, without name, without recognition, without any place to dwell, without false actions, without reliance, without attachment, as silent as the void. They also do not dwell in the supreme silent samadhi, nor are they born, nor are they bound by the body. Those who can endure the profound Dharma of emptiness will not depart from the Buddha's Dharma. Why is this so? O Dragon Head! The Dharma of all Buddhas cannot ultimately be attained through thought and action. Those who cling to thinking, who have words, who have declarations, who have extensive teachings, cannot attain the Dharma of the Buddha's path. Then Dragon Head said to Ru Shou: 'Excellent, excellent! You have quickly explained the inconceivable Dharma. Who will believe that all beings have not departed from the Buddha's Dharma?' Ru Shou replied: 'O son of a noble family! Those disciples of the World Honored One who firmly dwell in the Dharma of faith, the Bodhisattvas of the eighth stage, as well as the Srotapannas (stream-enterers), Sakrdagamins (once-returners), Anagamins (non-returners), Arhats (worthy ones), Pratyekabuddhas (solitary realizers), and the Avinivartanīya Bodhisattvas (non-retrogressing Bodhisattvas), these Bodhisattvas who have already dwelt in the pure Dharma of emptiness, they will believe this. Why is this so? O Dragon Head! If these Bodhisattvas practice in this way, they will make a vow: 'I will surely inherit the great undertaking! I will ascend the Bodhi tree, sit in the lotus position, and will not move until I attain the supreme, equal enlightenment. I will surely become a great guide before all the gods, dragons, ghosts, and spirits, and roar the lion's roar.' Why is this so? O Dragon Head! Bodhisattvas understand the practice of emptiness and non-thought, they dwell like a threshold, as firm as Mount Sumeru, and no power can move them. Like this, O Dragon Head! Those Bodhisattvas'

薩住空無想愿法，一切眾生無能動者。又，是菩薩處於佛樹乃至道場，無能動搖。」

問曰：「濡首！何謂佛樹道場之處？」濡首答曰：「何謂，龍首！如來化處、化所依坐？何謂如來化之覺法及現神變化度說法？誰為如來？其誰化者？」龍首答曰：「吾尚不見如來之化及法身像處，何況所化復現威神；又所說法及所變化乎？一切如化，本無亦化，其化亦化，亦如化耳。」濡首曰：「善哉，善哉！龍首菩薩！為吾發遣應慎之法，為如彼諸深妙無著法忍說者，是為無上無比之說也。」

彼時龍首謂濡首曰：「於斯妙像要法之說，亦無起行又無入忍者。所以者何？若此，濡首！以諸法本凈，其相本空，亦無處所，亦無巢窟，無色無像，諸法悉等如虛空。若此，濡首！其有法當起法忍者，則如來化亦逮法忍，影、響、夢、幻、野馬、泡沫、芭蕉之屬，亦悉當覆成其法忍。所以者何？以其忍處悉空如空，都無起法忍之者。又忍者亦無其起，亦不已起，又無當起，亦無甫起。又其忍者，亦無是處，亦非彼處，亦無中處。此乃無上無比要忍。若此菩薩於是慧心，不恐不怖亦無畏懼，是則菩薩摩訶薩便應無上法忍之行。」

十方諸來神通菩薩，其聞濡首所說深妙，咸悉踴躍皆逮此定。

是時濡首謂龍首曰：

【現代漢語翻譯】現代漢語譯本：菩薩安住于空、無想、無愿的法中，一切眾生都無法動搖他。而且，這位菩薩處於佛樹下乃至道場，也沒有任何力量可以動搖他。龍首問道：『濡首！什麼是佛樹道場之處？』濡首回答說：『龍首！什麼是如來化現之處、化現所依坐的地方？什麼是如來化現的覺悟之法以及展現神通變化度化眾生的說法？誰是如來？又是誰被如來所化？』龍首回答說：『我尚且沒有見到如來的化身以及法身顯現之處，更何況是被化者所展現的威神；又何況是所說的法以及所變化的事物呢？一切都如幻化，本來不存在，幻化本身也是幻化，都如同幻化一般。』濡首說：『善哉，善哉！龍首菩薩！你為我闡發了應當謹慎的法，為像那些深奧微妙、無所執著的法忍所說的那樣，這是無上無比的說法啊。』那時，龍首對濡首說：『對於這微妙的法相和重要的法義的闡述，既沒有發起修行，也沒有進入忍受。這是為什麼呢？因為，濡首！一切諸法的本性都是清凈的，它們的相狀本來就是空無的，也沒有固定的處所，也沒有安身的巢穴，沒有顏色，沒有形象，一切諸法都平等如同虛空。如果，濡首！有法應當發起法忍，那麼如來的化身也應當獲得法忍，影子、回聲、夢境、幻象、野馬、泡沫、芭蕉之類的東西，也應當都再次成就法忍。這是為什麼呢？因為它們忍受之處都空如虛空，根本沒有發起法忍的人。而且，忍受者也沒有發起，也沒有已經發起，也沒有將要發起，也沒有剛剛發起。而且，忍受者也沒有這個處所，也不是那個處所，也沒有中間的處所。這才是無上無比重要的忍。如果這位菩薩對於這種智慧之心，不恐懼，不害怕，也沒有畏懼，那麼這位菩薩摩訶薩就應當修行無上法忍。』十方諸佛所派遣來的具有神通的菩薩們，他們聽聞濡首所說的深奧微妙之法，都感到歡喜踴躍，都獲得了這種禪定。這時，濡首對龍首說：

【English Translation】 English version: A Bodhisattva dwells in the Dharma of emptiness, non-perception, and non-desire, and no sentient being can move him. Moreover, this Bodhisattva, being under the Bodhi tree or even in the Bodhimanda, cannot be shaken by any force. Longshou asked: 'Roushou! What is the place of the Bodhi tree and the Bodhimanda?' Roushou replied: 'Longshou! What is the place where the Tathagata manifests, the place where he sits? What is the Dharma of enlightenment manifested by the Tathagata, and the teachings of transforming sentient beings through divine powers? Who is the Tathagata? And who is transformed by the Tathagata?' Longshou answered: 'I have not yet seen the manifestation of the Tathagata or the place of the Dharmakaya, let alone the divine power manifested by those who are transformed; and what about the Dharma that is taught and the things that are transformed? Everything is like an illusion, originally non-existent, and the illusion itself is also an illusion, all like an illusion.' Roushou said: 'Excellent, excellent! Bodhisattva Longshou! You have explained to me the Dharma that should be carefully observed, as those profound and subtle, non-attached Dharma-kshanti say, this is the unsurpassed and incomparable teaching.' At that time, Longshou said to Roushou: 'Regarding this explanation of the subtle Dharma-image and the important Dharma-meaning, there is neither the initiation of practice nor the entering into forbearance. Why is this? Because, Roushou! The nature of all Dharmas is pure, their characteristics are originally empty, there is no fixed place, no nest, no color, no form, all Dharmas are equal like the void. If, Roushou! There is a Dharma that should initiate Dharma-kshanti, then the manifestation of the Tathagata should also attain Dharma-kshanti, and things like shadows, echoes, dreams, illusions, mirages, bubbles, and banana trees should also achieve Dharma-kshanti again. Why is this? Because the place where they endure is empty like the void, and there is no one who initiates Dharma-kshanti. Moreover, the one who endures has not initiated, has not already initiated, will not initiate, and has not just initiated. Furthermore, the one who endures is not in this place, nor in that place, nor in the middle place. This is the unsurpassed and incomparable important forbearance. If this Bodhisattva, with this wisdom-mind, is not afraid, not fearful, and has no dread, then this Bodhisattva Mahasattva should practice the unsurpassed Dharma-kshanti.' The Bodhisattvas with divine powers sent by the Buddhas of the ten directions, upon hearing the profound and subtle Dharma spoken by Roushou, all rejoiced and attained this samadhi. At this time, Roushou said to Longshou:

「云何，族姓子！其菩薩者，以無著行得入法忍乎？」答曰：「濡首！若有菩薩想念所向則爲著行，言吾解深，云：『我深忍明達曉了，吾已至道。』其語此言，皆亦著行。」

濡首又問：「菩薩何行，修應得道？」答曰：「于諸法都無所入，不念諸法，了諸法無。其諸法者，依著因緣，于本為空，獲無所有。是行菩薩，便應道忍。設如此行，為無所行，譬人寢寐于夢所行。」龍首又曰：「然其夢者，不行方隅亦無所行，亦無去來無住無坐。其寐寤已，則達而信。所夢空身，無持無舍，都無執持。無像無相，亦無處所，亦無所有，其若虛空。如是，濡首！菩薩之行，當無所著亦無所入，如空本無亦無戲行。此則極世無上福田，斯乃應受一切供養，為無量導，是最福地，為應最上法忍之行。」

普來眾會率懷喜敬，各所赍華寶以散濡首，瞻睹欣踴悅豫無量。

於是龍首謂濡首曰：「宜可俱進入城分衛。」曰：「仁去矣！行分衛時，無念舉足下足躇步，無念動搖，亦當無處無住無游，無屈無申。無心無念，無所發行，行無所想，亦無城想，游無路想，又無城郭縣邑丘聚想，亦無里巷、無家居想，無門戶念，無想男女，無想幼弱，都無心想，行當無念。所以者何？以其法行當如是故。亦無所著，無色無像

【現代漢語翻譯】現代漢語譯本：「云何，族姓子（指有德行的男子）！那些菩薩，是憑藉不執著的修行而證得法忍的嗎？」濡首（一位菩薩的名字）回答說：「如果菩薩心中有任何執著，那就是執著的修行。如果他說『我理解得很深』，或者說『我深刻地忍受、明瞭、通曉，我已經到達了道』，這些話語都屬於執著的修行。」濡首又問：「菩薩應該如何修行，才能證得道呢？」回答說：「對於一切法都無所執著，不思念任何法，了知一切法本性為空。這些法，依賴因緣而生，其本性為空，最終一無所有。這樣的修行，菩薩才能證得道忍。如果這樣修行，就如同無所修行，就像人在睡眠時夢中所做的事情一樣。」龍首（另一位菩薩的名字）又說：「然而夢境中的行為，沒有方向，也沒有實際的行動，沒有來去，沒有停留，也沒有坐臥。當人醒來時，就會明白並相信，夢中的身體是虛幻的，沒有執持，也沒有捨棄，完全沒有執著。沒有形象，沒有相狀，也沒有處所，一無所有，就像虛空一樣。如此，濡首！菩薩的修行，應當無所執著，也無所入，如同虛空一樣，本無所有，也沒有虛妄的行動。這才是世間無上的福田，應當接受一切供養，是無量的引導，是最有福德的地方，是應當修習最上法忍的修行。」普來眾會（指在場的所有人）都懷著喜悅和敬意，各自拿著鮮花和珍寶散向濡首，瞻仰他，歡喜踴躍，無比快樂。這時，龍首對濡首說：「我們應該一起進城去乞食。」濡首說：「您去吧！在乞食的時候，不要想著抬腳和落腳，不要想著行走，也不要想著任何地方，不要停留，不要遊蕩，不要屈身，不要伸展。心中無念，無所發起，行走時無所思，也不要想城池，遊走時不想道路，也不要想城郭、縣邑、丘陵、村落，也不要想里巷、家宅，不想門戶，不想男女，不想老幼，心中沒有任何想法，行走時應當無念。為什麼呢？因為法的修行應當如此。也不要執著于任何事物，沒有顏色，沒有形象。」

【English Translation】 English version: 「How is it, son of a noble family! Do those Bodhisattvas attain the forbearance of Dharma by practicing without attachment?」 Ru Shou (name of a Bodhisattva) replied, 「If a Bodhisattva has any thought of attachment, that is an act of attachment. If he says, 『I understand deeply,』 or 『I deeply endure, understand, and comprehend, I have reached the path,』 these words are all acts of attachment.」 Ru Shou then asked, 「How should a Bodhisattva practice to attain the path?」 The answer was, 「To have no attachment to any Dharma, not to think of any Dharma, and to understand that all Dharmas are empty in nature. These Dharmas arise from conditions, are empty in their essence, and ultimately have nothing. With such practice, a Bodhisattva can attain the forbearance of the path. If one practices in this way, it is like practicing without practice, just as what one does in a dream while sleeping.」 Long Shou (another Bodhisattva's name) further said, 「However, actions in a dream have no direction, no actual movement, no coming or going, no staying, and no sitting or lying down. When one awakens, one understands and believes that the body in the dream is illusory, without holding or abandoning, and completely without attachment. It has no form, no appearance, no place, and nothing at all, like empty space. Thus, Ru Shou! The practice of a Bodhisattva should be without attachment and without entering, like empty space, which is originally without anything and without illusory actions. This is the supreme field of merit in the world, worthy of receiving all offerings, a boundless guide, the most blessed place, and the practice for attaining the highest forbearance of Dharma.」 The entire assembly (referring to everyone present) was filled with joy and respect, and they scattered flowers and treasures towards Ru Shou, gazing at him with delight, rejoicing and immeasurable happiness. Then, Long Shou said to Ru Shou, 「We should go into the city together to beg for alms.」 Ru Shou said, 「You go! When begging for alms, do not think about lifting your feet or putting them down, do not think about walking, do not think about any place, do not stay, do not wander, do not bend, and do not stretch. Have no thoughts in your mind, initiate nothing, have no thoughts while walking, do not think of the city, do not think of the road while wandering, and do not think of the city walls, counties, hills, or villages. Do not think of the lanes, houses, doors, men, women, the young, or the old. Have no thoughts in your mind, and walk without thought. Why is this so? Because the practice of Dharma should be like this. Do not be attached to anything, without color, without form.」

，無起無滅，都無諸想。如此行者，乃應菩薩無上分衛，清凈寂寞要道行也。」

爾時龍首菩薩摩訶薩忽然于處，以如海定三昧正受，其定之德，譬如大海湛然無移，憺怕清澄更無異味，其底深邃不可測度，琦珍英寶普無不有。而海汪洋包羅弘廣，含受萬物淵懿博泰，無邊無崖大水澹滿，諸德神龍而皆居之，眾生巨體所依長育。若此龍首，其諸菩薩以如海定正受之處，所住要旨無能動搖者。如是龍首，其斯菩薩以法身海，含容一切道寶智慧三十七品，十方依之莫不長育，應無上微妙之法，為無動搖、無言說要行。當知是應如是者，得無退轉定行之地也。

爾時於是妙心菩薩，欲動龍首大士所坐如海慧定正受之處，盡其神力永不能動。時此三千大千世界，普悉六反乃大震動，而龍首身及所坐處都不動搖。何則然者？以其龍首住無動搖，住無處所，住無所有，住無想念，住無戲行，住無勞靜，住無言辭，住無所住，斯謂道住。

時龍首菩薩摩訶薩尋從定寤，敬向如來、無所著、平等正覺雨拘文華，趣散世尊而嘆贊曰：「自歸於佛天中之天，乃使一切諸會菩薩、十方來眾、諸大士等，眾尊大天及龍鬼神，咸悉逮聞如是之法，無上要旨深妙慧說，為無倚著無巢窟說，為應本空寂寞故也。」

是時妙心

【現代漢語翻譯】現代漢語譯本：沒有生起也沒有滅去，沒有任何的念想。像這樣修行的人，才算是符合菩薩無上的修行，是清凈寂靜的重要修行之道。當時，龍首菩薩摩訶薩突然進入如海禪定（如海定三昧），他的禪定功德，就像大海一樣平靜不動，清澈透明沒有任何雜味，它的底部深邃不可測度，各種珍奇寶物應有盡有。而大海汪洋包羅萬象，包含承受萬物，深邃而廣闊，無邊無際的水充滿其中，各種有德行的神龍都居住在其中，眾生的巨大身體都依賴它生長發育。像這位龍首菩薩一樣，其他的菩薩以如海禪定進入正受的狀態，他們所住的要旨是無法動搖的。像龍首菩薩這樣，這些菩薩以法身海，包含一切道寶智慧，也就是三十七道品（三十七品），十方眾生都依賴它生長發育，應和無上微妙的佛法，是無動搖、無言說的重要修行。應當知道，像這樣修行的人，才能得到不退轉的禪定境界。當時，妙心菩薩想要動搖龍首大士所坐的如海智慧禪定之處，用盡他的神力也無法撼動。這時，三千大千世界普遍發生了六種震動，但是龍首菩薩的身體以及他所坐的地方都沒有動搖。為什麼會這樣呢？因為龍首菩薩安住在不動搖的狀態，安住在無處所的狀態，安住在無所有的狀態，安住在無念想的狀態，安住在無戲論的狀態，安住在無勞累和安靜的狀態，安住在無言辭的狀態，安住在無所住的狀態，這叫做道住。這時，龍首菩薩摩訶薩隨即從禪定中醒來，恭敬地向如來、無所執著、平等正覺的佛陀散下拘文華（拘文華），讚歎說道：『歸依于佛，天中之天，您使得一切法會中的菩薩、十方來的大眾、各位大士等，以及各位尊貴的天人和龍鬼神，都能夠聽到這樣的佛法，無上的要旨，深奧微妙的智慧之說，是爲了無所依附、無所巢穴而說，是爲了應和本來的空寂而說。』這時，妙心菩薩

【English Translation】 English version: There is no arising and no ceasing, and there are no thoughts. One who practices in this way is in accordance with the unsurpassed practice of a Bodhisattva, and it is the essential path of pure and tranquil practice. At that time, the Bodhisattva Mahasattva Dragon Head suddenly entered the Samadhi of the Ocean (如海定三昧), the virtue of his Samadhi was like the ocean, still and unmoving, clear and transparent without any impurities, its bottom deep and immeasurable, with all kinds of rare treasures. And the vast ocean encompasses everything, containing and receiving all things, deep and broad, with boundless water filling it, and all kinds of virtuous divine dragons dwell within it, and the huge bodies of sentient beings rely on it for growth and development. Like this Dragon Head Bodhisattva, other Bodhisattvas who enter the state of correct reception through the Samadhi of the Ocean, the essence of their dwelling is unshakeable. Like the Dragon Head Bodhisattva, these Bodhisattvas, with the ocean of the Dharma body, contain all the treasures of the path and wisdom, that is, the thirty-seven factors of enlightenment (三十七品), and all beings in the ten directions rely on it for growth and development, in accordance with the unsurpassed and subtle Dharma, it is the essential practice of non-movement and non-speech. It should be known that those who practice in this way can attain the state of non-regression in Samadhi. At that time, the Bodhisattva Wonderful Mind wanted to shake the place where the great Bodhisattva Dragon Head was sitting in the Samadhi of the Ocean of Wisdom, but he could not move it even with all his divine power. At this time, the three thousand great thousand worlds universally experienced six kinds of earthquakes, but the body of the Dragon Head Bodhisattva and the place where he was sitting did not move. Why is this so? Because the Dragon Head Bodhisattva dwells in a state of non-movement, dwells in a state of no place, dwells in a state of non-possession, dwells in a state of no thought, dwells in a state of no play, dwells in a state of no labor and quiet, dwells in a state of no words, dwells in a state of no dwelling, this is called dwelling in the path. At this time, the Bodhisattva Mahasattva Dragon Head immediately awoke from Samadhi, respectfully scattered Kuwen flowers (拘文華) towards the Tathagata, the unattached, the equally enlightened Buddha, and praised, saying: 'I take refuge in the Buddha, the heaven of heavens, you have enabled all the Bodhisattvas in the assembly, the masses from the ten directions, the great Bodhisattvas, and the honored gods and dragons, to hear this Dharma, the unsurpassed essence, the profound and subtle wisdom, which is spoken for the sake of non-attachment and non-dwelling, and for the sake of being in accordance with the original emptiness and tranquility.' At this time, the Bodhisattva Wonderful Mind

謂龍首曰：「仁為覺地六反震動乎？」曰：「族姓子！其有動者當覺地動，地復為之上下四震，唯由其覺動不動故耳。又如十方諸佛世尊、普大菩薩不退轉等，極世都動，豈能動搖此上尊處。觀諸聲聞、緣覺之眾，彼雖離動，未曉本空。在動之地，自謂無動。了本無者，於此諸法永無動搖，無念無著。如是，妙心！其菩薩以空、無想、不願之行清凈法要，逮無動搖，彼乃永靜安無動搖。」

又曰：「龍首！可行分衛。」答曰：「濡首！吾今已解無上最要分衛之慧。何則然者？緣其逮致如海大定正受之處，始乃自明，為以得無上平等正真覺道，以于生死興顯佛事，為轉法輪以度眾生，為濟因緣離垢根本。唯然，濡首！如吾遇仁，乃為逮值無上善友，遭蒙矜念，心懷悅豫，成立大德喜自光慰。濡首！于吾為覆載首，大無量過度之首，無垢廣普微妙吉首，亦應最上不可議首，愿布五體稽首恭禮無上仙聖甘露之首。」濡首答曰：「善哉，善哉！如仁龍首！已為果達野馬、夢、幻、影、響之行，無名無像無所有法。仁今乃應無上大道不可思議來法之祠，以得如海定正受行，共應如此。當知是輩在一生補處，斯者乃為菩薩辯慧，其致是像深妙定法如海定等則離諸想也。」

曰：「仁可行，從分衛。」龍首答曰：「思齊

【現代漢語翻譯】現代漢語譯本：龍首問道：『仁者，覺悟之地會發生六種震動嗎？』回答說：『族姓之子！當有震動發生時，應當覺知到地的震動，地會因此上下四方震動，這僅僅是因為覺知到動與不動的原因。又如十方諸佛世尊、普大菩薩不退轉等，即使整個世界都震動，又怎能動搖這至尊之處。觀察那些聲聞、緣覺之眾，他們雖然遠離了動，卻不明白本性是空。他們身處動盪之地，卻自認為沒有動。真正了悟本性空無的人，對於一切諸法永遠不會動搖，沒有念頭，沒有執著。像這樣，妙心！菩薩以空、無想、不願的修行來清凈法要，達到不動搖的境界，他們才能永遠寂靜安穩，不動搖。』又說：『龍首！可以去行乞食了。』回答說：『濡首！我現在已經理解了無上最要的乞食之慧。為什麼這樣說呢？因為我已達到如海般的大定正受之處，才開始明白，是爲了獲得無上平等正真覺道，在生死中興顯佛事，爲了轉法輪以度化眾生，爲了救濟因緣，遠離垢染的根本。唯有如此，濡首！我遇到您，才算是遇到了無上的善友，蒙受您的憐憫，心中充滿喜悅，成就大德，喜悅地自我安慰。濡首！您對於我來說是覆蓋和承載的首領，是無量度過的首領，是無垢廣普微妙吉祥的首領，也應是最上不可思議的首領，我願五體投地，稽首恭敬禮拜無上仙聖甘露的首領。』濡首回答說：『善哉，善哉！像您龍首這樣，已經徹底領悟了野馬、夢、幻、影、響的虛幻之行，無名無相無所有之法。您現在應當接受無上大道不可思議的來法之祠，以獲得如海定正受的修行，共同應如此。應當知道這些人處於一生補處，這些人是菩薩的辯才智慧，他們所達到的境界是像深妙定法如海定等，從而遠離一切妄想。』說：『仁者，可以去行乞食了。』龍首回答說：『思齊』

【English Translation】 English version: The Dragon Head asked: 'O benevolent one, does the ground of enlightenment experience six kinds of tremors?' He replied: 'Son of a noble family! When there is a tremor, one should be aware of the earth's tremor, and the earth will shake up and down in all four directions. This is solely due to the awareness of movement and non-movement. Furthermore, even if the entire world were to shake, how could it possibly disturb the supreme abode of the Buddhas, World Honored Ones of the ten directions, the great Bodhisattvas, and those who are non-retrogressing? Observing the assembly of Sravakas and Pratyekabuddhas, although they have distanced themselves from movement, they do not understand the fundamental emptiness. They are in a place of movement, yet they consider themselves to be without movement. Those who truly understand the fundamental emptiness will never be shaken by any phenomena, without thought or attachment. Thus, O wondrous mind! Bodhisattvas, through the practice of emptiness, non-thought, and non-desire, purify the essence of the Dharma, attaining a state of non-shaking, and they will forever be tranquil and unshaken.' He further said: 'Dragon Head! You may go for alms.' He replied: 'Nuru Head! I have now understood the supreme and most essential wisdom of alms-seeking. Why is that so? Because I have attained the place of great samadhi, like an ocean, and only then did I begin to understand that it is for the sake of attaining the supreme, equal, true, and enlightened path, to manifest the Buddha's work in the cycle of birth and death, to turn the wheel of Dharma to liberate sentient beings, and to save the causes and conditions, and to be free from the root of defilement. Only then, Nuru Head! My encounter with you is like encountering a supreme good friend, receiving your compassion, my heart is filled with joy, accomplishing great virtue, and joyfully comforting myself. Nuru Head! You are the leader who covers and supports me, the leader who has crossed immeasurable distances, the leader of immaculate, vast, subtle, and auspiciousness, and you should also be the supreme and inconceivable leader. I wish to prostrate myself with my five limbs, bowing respectfully to the supreme immortal sage, the leader of nectar.' Nuru Head replied: 'Excellent, excellent! Like you, Dragon Head, you have thoroughly understood the illusory nature of the actions of wild horses, dreams, illusions, shadows, and echoes, the Dharma of no name, no form, and no existence. You should now receive the inconceivable coming Dharma of the supreme path, to attain the practice of samadhi like an ocean, and together we should be like this. It should be known that these beings are in the position of being one birth away from Buddhahood, and these are the eloquence and wisdom of Bodhisattvas, and the state they have reached is like the profound and subtle Dharma of samadhi like an ocean, thus being free from all delusions.' He said: 'O benevolent one, you may go for alms.' Dragon Head replied: 'Thinking of Qi'

其德，當與仁行。二聖龍遊不亦宜乎！」

濡首曰：「吾無所行亦無去來，又無進止亦無侶游，不住不坐亦復不行，行無所至來無所由，住無所處，坐無所據，行無所趣。譬若，龍首！如來現化，寧有去來坐起行遊臥寢寐寤不耶？」曰：「化者都無去來坐寢之處矣。」

「吾于諸法亦復如是，無住不住，無起不起，亦無已起，又無中起，亦無當起，亦無甫起。」

龍首答曰：「如仁所言，此為極世難信之說。誰當信仁此盡要慧耶？」答曰：「龍首！仁者且聽，豈為無目設舉錠燭乎？夫然炬燎唯為明目耳。如此是像深妙之法，正為向達徹遠菩薩摩訶薩乃能信受是道要耳。其瞭如此至要之慧，斯則曉解本無行者，此等菩薩為應清凈無上、久修梵行之徒。是曹正士深住於法，信法受法，持法說法之輩也。為在鹿聚已轉法輪，為應賢聖，亦大導師施惠明眼，為應無量雄猛之者，此則無上最妙法者。」

濡首童真發說是時，普大眾中八萬菩薩悉得無所從生法樂忍也。

於是正士妙心菩薩居大眾前，廣然踴躍，掬滿手寶，以恭肅心向散世尊，又散濡首童真菩薩。散訖，忻喜重嘆詠曰：「自歸諸佛，為慧聖達，擿霧寤寐碎散癡本，解眾顛倒釋疑除網，順入道明致無上覺者。自歸於法，法之最法，法治

【現代漢語翻譯】他的德行，應當與仁愛之行相合。兩位聖者像龍一樣遊動，不也是很適宜的嗎！』濡首說：『我沒有什麼行為，也沒有來去，又沒有前進和停止，也沒有同伴遊玩，不住留也不坐下，也不行走，行走沒有到達的地方，來也沒有由來，住沒有處所，坐沒有依據，行走沒有目標。譬如，龍首！如來顯現變化，難道有來去坐起行走臥睡醒嗎？』回答說：『變化之身都沒有來去坐臥之處。』『我對於諸法也是這樣，沒有住也沒有不住，沒有起也沒有不起，也沒有已經生起，也沒有正在生起，也沒有將要生起，也沒有剛剛生起。』龍首回答說：『像您所說的，這是世間極難令人相信的說法。誰會相信您這種最精要的智慧呢？』回答說：『龍首！您且聽著，難道會為沒有眼睛的人舉起燈燭嗎？點燃火炬只是爲了有眼睛的人。像這樣深奧微妙的法，正是爲了那些想要通達遠方的菩薩摩訶薩才能信受這個道要。那些瞭解如此至要智慧的人，就是曉解本來沒有行為的人，這些菩薩是應當清凈無上、久修梵行的人。這些人是真正深入於法，信奉法、接受法、持守法、宣說法的人。他們爲了在鹿野苑已經轉動法輪，爲了應和賢聖，也是偉大的導師施予光明之眼，爲了應和無量雄猛的人，這才是無上最妙的法。』濡首童真菩薩說這些話的時候，大眾中八萬菩薩都獲得了無所從來生的法樂忍。這時，正士妙心菩薩在大眾面前，廣闊地踴躍，雙手捧滿寶物，以恭敬的心向世尊散花，又向濡首童真菩薩散花。散花完畢，歡喜地再次讚歎詠唱道：『皈依諸佛，爲了智慧聖達，撥開迷霧，醒悟夢境，粉碎癡迷的根本，解開眾生的顛倒，消除疑惑和羅網，順利進入道明，達到無上覺悟。皈依於法，法中最殊勝的法，法能治理』

【English Translation】 'His virtue should accord with the practice of benevolence. Would it not be fitting for two sages to roam like dragons!' Nuru-shou said, 'I have no actions, nor coming or going, nor advancing or stopping, nor companions to travel with. I do not dwell, nor sit, nor walk. Walking has no destination, coming has no origin, dwelling has no place, sitting has no basis, and walking has no purpose. For example, Dragon Head! When the Tathagata manifests transformations, does he have coming and going, sitting, rising, walking, lying down, sleeping, or waking?' He replied, 'The transformed body has no place for coming, going, sitting, or sleeping.' 'My understanding of all dharmas is also like this: there is no dwelling or non-dwelling, no arising or non-arising, no already arisen, no arising in the middle, no about to arise, and no just arisen.' Dragon Head replied, 'As you say, this is an extremely difficult teaching for the world to believe. Who would believe in your essential wisdom?' He replied, 'Dragon Head! Please listen. Would one hold up a candle for the blind? Lighting a torch is only for those with eyes. This profound and subtle dharma is precisely for Bodhisattva Mahasattvas who aspire to reach the far shore, so that they may believe and accept this essential path. Those who understand this essential wisdom are those who understand that there is originally no action. These Bodhisattvas are those who should be pure and supreme, and who have long cultivated pure conduct. These are the true individuals who deeply abide in the Dharma, believe in the Dharma, accept the Dharma, uphold the Dharma, and preach the Dharma. They have already turned the wheel of Dharma in the Deer Park, to accord with the sages, and are also great teachers who bestow the eye of wisdom, to accord with the immeasurable and courageous ones. This is the supreme and most wonderful Dharma.' When the youth Nuru-shou spoke these words, eighty thousand Bodhisattvas in the assembly all attained the Dharma-joy forbearance of non-origination. At this time, the Bodhisattva Wonderful Mind, a righteous one, stood before the assembly, joyfully leaping, and with both hands full of treasures, with a respectful heart, scattered them towards the World Honored One, and also scattered them towards the youth Nuru-shou. After scattering the flowers, he joyfully praised and chanted: 'I take refuge in all Buddhas, for their wisdom and sagacity, to dispel the fog, awaken from dreams, shatter the root of delusion, resolve the inversions of beings, eliminate doubts and nets, smoothly enter the path of clarity, and attain supreme enlightenment. I take refuge in the Dharma, the most supreme of dharmas, the Dharma that governs'

多濟療撈霧龍，援雪生死䒵莇眾穢，蕩除心垢通導迷惑，法為無上修蒙永度。其諸菩薩，久履梵行無上清凈，仙聖明類大神通等，弘顯德者，無上之徒。於此乃逮信向是像深妙法眾，今普自歸之。」濡首答曰：「若此，妙心！其無脫者，斯當果致無上等覺。」

曰：「云何，濡首！其誰無脫耶？」曰：「其有執持，斯當求脫。如是，妙心！法無執持亦無繫著。又，族姓子！法都無脫亦無執持，當誰有脫？無縛無脫諸法，無持無取無舍。譬如人語幻者言：『善男子！為深入人解之脫之所可執持。』幻答人曰：『吾亦非男亦非凡人，吾無所持，當何所脫？』是者，妙心！道無執脫，當觀其無，無本空凈矣。」

佛說濡首菩薩無上清凈分衛經卷上大正藏第 08 冊 No. 0234 佛說濡首菩薩無上清凈分衛經

佛說濡首菩薩無上清凈分衛經卷下

宋沙門翔公于南海郡譯

時龍首菩薩謂濡首曰：「去矣，族姓子！東行分衛。」答曰：「龍首！其幻化、野馬寧有東西南北方乎？」

曰：「吾于仁前尚不能言，況敢所說。何則然者？以其諸辯從尊所問。仁即應順如法發遣，一一解散而無掛礙，故吾無辭莫知所對。」曰：「夫達者都無言取，況共乃復有所說乎？是者諸法之無由矣

【現代漢語翻譯】現代漢語譯本多濟療撈霧龍（指眾生），救拔生死輪迴中的苦難，滌除心中的污垢，引導人們擺脫迷惑，佛法是無上的修行，使人永遠解脫。那些菩薩，長久以來奉行清凈的修行，擁有無上的清凈，如同仙聖一般明智，具有大神通等，弘揚德行的人，是無上的修行者。他們現在都歸向這深奧微妙的佛法，普遍地皈依它。」濡首菩薩回答說：「如果這樣，妙心（指佛陀）！那些沒有解脫的人，最終將獲得無上的正等覺悟。」佛陀說：「那麼，濡首！誰沒有解脫呢？」濡首菩薩回答說：「那些有執著的人，才會尋求解脫。妙心！佛法本身沒有執著，也沒有束縛。而且，善男子！佛法根本沒有解脫，也沒有執著，那麼誰需要解脫呢？一切法既沒有束縛也沒有解脫，沒有執持，沒有取捨。譬如有人對幻術師說：『善男子！請深入瞭解人們所執著的解脫。』幻術師回答說：『我既不是男人也不是凡人，我沒有什麼可以執持的，又有什麼可以解脫的呢？』妙心！道沒有執著和解脫，應當觀察它的空無，它的本性是空寂清凈的。」佛說濡首菩薩無上清凈分衛經卷上大正藏第 08 冊 No. 0234 佛說濡首菩薩無上清凈分衛經佛說濡首菩薩無上清凈分衛經卷下宋朝沙門翔公在南海郡翻譯當時龍首菩薩對濡首菩薩說：「去吧，善男子！向東去乞食。」濡首菩薩回答說：「龍首！幻化、野馬（指虛幻不實的事物）難道有東西南北方嗎？」龍首菩薩說：「我在您面前尚且不能言說，更何況敢於說什麼呢？這是因為一切辯論都來自您的提問。您應當順應佛法，遣散一切疑惑而沒有障礙，所以我無話可說，不知道如何回答。」濡首菩薩說：「真正通達的人根本不執著于言語，更何況還要與人辯論呢？這就是一切法沒有來源的道理。」

【English Translation】 English version Extensively rescuing and healing the 'lao wu long' (sentient beings), saving them from the suffering of birth and death, cleansing the defilements of the mind, guiding them out of delusion, the Dharma is the supreme practice, enabling eternal liberation. Those Bodhisattvas, who have long practiced pure conduct, possessing supreme purity, like wise sages with great spiritual powers, those who propagate virtue, are supreme practitioners. They now all turn towards this profound and subtle Dharma, universally taking refuge in it.」 Ru Shou Bodhisattva replied, 「If this is so, Myocitta (referring to the Buddha)! Those who have not been liberated will ultimately attain supreme and perfect enlightenment.」 The Buddha said, 「Then, Ru Shou! Who is not liberated?」 Ru Shou Bodhisattva replied, 「Those who have attachments seek liberation. Myocitta! The Dharma itself has no attachments, nor is it bound. Moreover, good son! The Dharma has neither liberation nor attachment, so who needs liberation? All dharmas have neither bondage nor liberation, neither holding nor relinquishing. For example, if someone were to say to an illusionist, 『Good man! Please deeply understand the liberation that people are attached to.』 The illusionist would reply, 『I am neither a man nor an ordinary person, I have nothing to hold onto, so what is there to liberate?』 Myocitta! The path has no attachment or liberation, one should observe its emptiness, its nature is empty and pure.」 The Sutra of the Buddha's Discourse on the Supreme Pure Alms-Seeking of Ru Shou Bodhisattva, Volume One Taisho Tripitaka Volume 08, No. 0234, The Sutra of the Buddha's Discourse on the Supreme Pure Alms-Seeking of Ru Shou Bodhisattva The Sutra of the Buddha's Discourse on the Supreme Pure Alms-Seeking of Ru Shou Bodhisattva, Volume Two Translated by the Song Dynasty monk Xiang Gong in the South Sea Prefecture At that time, Dragon Head Bodhisattva said to Ru Shou Bodhisattva, 「Go, good son! Go east to beg for alms.」 Ru Shou Bodhisattva replied, 「Dragon Head! Do illusions and wild horses (referring to unreal things) have east, west, south, or north?」 Dragon Head Bodhisattva said, 「I cannot even speak before you, let alone dare to say anything. This is because all arguments come from your questions. You should follow the Dharma, dispel all doubts without hindrance, so I have nothing to say, I do not know how to answer.」 Ru Shou Bodhisattva said, 「Those who truly understand do not cling to words, let alone argue with others? This is the reason why all dharmas have no origin.」

。」

曰：「何謂為諸法之無？」答曰：「龍首！無所無者，斯諸法無，是諸法要。以此之慧，乃能通彼眾音聲耳。無所宣佈乃為要義，是豈非至要義說哉。」曰：「此續在想行者也。」

曰：「何所行應離諸想？」答曰：「龍首！菩薩不於色、痛、想、行、識界有想，又於法本亦無所行，其本無者亦無所行，以是之行得離諸想。」

說是深邃微妙法時，五千菩薩逮致此慧，二千天人發菩薩心。

時龍首曰：「吾將退矣！以童真非我侶故。」濡首報曰：「吾無去來，亦非有侶，亦無所俱。何則然者？以道無侶故，亦不想念與諸法侶，又亦不與欲行為侶。于本無法。亦不見而有其侶，復與所俱。又本無者，都不言有吾我性，有人、壽命及身養育法，人物言說，識覺所倚著，及其所作行趣之事。諸法之本，本無如此，當與其誰而為侶俱耶？其有侶者，是欲侶俱也。譬如，龍首！有明達人而念言曰：『如來所化、幻士所化，如是此化，等一無異化。而斯人化，各各言曰：「吾與汝侶，汝與我俱。」』于仁，龍首！意云何？其此人化為有侶無？」

答濡首曰：「化無侶也。所以者何？用化本無，無所有，無形像，不可得故。」曰：「如是，龍首！于其生死都亦無侶，亦無所俱。其有侶俱，斯則

【現代漢語翻譯】現代漢語譯本龍首問：『什麼是諸法的「無」？』濡首回答說：『龍首！所謂「無所無」，就是諸法的「無」，這是諸法的要義。憑藉這種智慧，才能通達一切音聲。不執著于任何宣說才是要義，這難道不是最根本的要義嗎？』龍首說：『這仍然是在想和行中延續。』濡首問：『要如何修行才能脫離一切想？』濡首回答說：『龍首！菩薩不執著於色、受、想、行、識這五蘊，也不執著於法的根本。對於其本性為「無」的法，也不執著于修行。通過這樣的修行，才能脫離一切想。』當宣說這種深邃微妙的佛法時，五千位菩薩獲得了這種智慧，兩千位天人發起了菩提心。這時，龍首說：『我將要離開了！因為童真不是我的同伴。』濡首回答說：『我沒有來去，也沒有同伴，也沒有任何相伴。為什麼呢？因為道是無伴的，我也不想念與諸法為伴，也不與慾望行為為伴。在根本上，法是無的。也看不到有伴侶，或者與什麼相伴。而且，根本上是無的，根本不應該說有「我」的自性，有「人」、壽命以及身體的養育，有事物、言說，有意識覺知所依賴的，以及所作所為。諸法的根本，本來就不是這樣的，應該與誰為伴呢？那些有伴侶的，是與慾望為伴。譬如，龍首！有明智的人會想：『如來所化現的，幻術師所化現的，這些化現都是一樣的，沒有區別。而這些化現的人，卻各自說：「我與你為伴，你與我相伴。」』龍首！你認為如何？這些化現的人有伴侶嗎？』龍首回答濡首說：『化現是沒有伴侶的。為什麼呢？因為化現的本質是無，沒有實體，沒有形象，不可得。』濡首說：『是的，龍首！對於生死，也都沒有伴侶，也沒有相伴。那些有伴侶相伴的，就是

【English Translation】 English version Longshou asked: 'What is the 「non-existence」 of all dharmas?' Ruoshou replied: 'Longshou! What is meant by 「non-existence of anything」 is the 「non-existence」 of all dharmas, and this is the essence of all dharmas. With this wisdom, one can understand all sounds. Not clinging to any pronouncements is the essence, is this not the most fundamental essence?' Longshou said: 'This is still continuing in thought and action.' Ruoshou asked: 'How should one practice to be free from all thoughts?' Ruoshou replied: 'Longshou! A Bodhisattva does not cling to the five aggregates of form, feeling, thought, action, and consciousness, nor does he cling to the root of dharmas. For dharmas whose nature is 「non-existence,」 he does not cling to practice. Through such practice, one can be free from all thoughts.' When this profound and subtle Dharma was being proclaimed, five thousand Bodhisattvas attained this wisdom, and two thousand heavenly beings aroused the Bodhi mind. At this time, Longshou said: 'I am about to leave! Because the pure nature is not my companion.' Ruoshou replied: 'I have no coming or going, nor do I have companions, nor do I have any association. Why is this so? Because the path is without companions, I do not think of being with dharmas as companions, nor do I associate with desires. Fundamentally, dharmas are non-existent. One does not see companions, nor does one associate with anything. Moreover, fundamentally, there is nothing, one should not say there is a self-nature of 「I,」 there are 「people,」 lifespan, and the nurturing of the body, there are things, speech, what consciousness relies on, and what is done. The root of all dharmas is not like this, with whom should one be a companion? Those who have companions are companions with desires. For example, Longshou! A wise person would think: 「What the Tathagata manifests, what the illusionist manifests, these manifestations are the same, there is no difference. But these manifested people each say: 『I am your companion, you are my companion.』」 Longshou! What do you think? Do these manifested people have companions?' Longshou replied to Ruoshou: 'Manifestations have no companions. Why is this so? Because the essence of manifestations is non-existent, without substance, without form, and unattainable.' Ruoshou said: 'Yes, Longshou! For birth and death, there are no companions, nor is there any association. Those who have companions are

有別。若起侶想，是便與欲俱。明達菩薩當解侶想。何則然者？以其諸法，如幻如化，無侶不侶。欺哉諸法慌忽無信，若夢影響，所有如空。想識無安，無處無持無意，無念無所有。已離諸念，于念無念，應本無念。」

曰：「濡首！仁為曾與幻士化人，對共語言行來坐起，又共談會有所思惟不？」濡首答曰：「不見也。」

龍首曰：「幻士何像貌？」曰：「其幻者似人像類，幻之化像亦復若此，合同像耳。所以者何？如其幻化，亦不彼脫，亦不此脫。幻化亦不與人而異，人亦不與幻化有異，人便幻化。如幻化者，以幻化法而問幻事，諸法亦爾。」

又問：「濡首！仁為自曾與幻化復共坐起，有所言談交遊講會相對住不？」曰：「云何，龍首！幻士及化與欲有異耶？至於吾我及人、壽命、養育之法有異乎？吾以此幻化之說，欲試問仁，知大士於斯有異辯才，當敷何法也。」

曰：「仁如所試，為欲試虛空之幻化法耳。仁便念幻化為有想也。幻者本無，無想無念，亦無形像，亦無所有，已離眾念。」濡首曰：「若此，龍首！法亦如幻，幻化本空，其空無像亦不可見。」

曰：「濡首！諸法無像，不可見乎？如仁所言：『一切菩薩摩訶薩等，當云何受其封拜，得成無上正真道意。』為誰知

【現代漢語翻譯】現代漢語譯本：有分別。如果產生伴侶的想法，這便是與慾望同在。明智通達的菩薩應當理解伴侶的想法。為什麼會這樣呢？因為一切諸法，都如幻象如變化，沒有伴侶與非伴侶之分。諸法虛妄不實，像夢境和影子一樣，所有存在都如虛空。思想和意識沒有安穩，沒有處所，沒有執持，沒有意念，沒有念頭，一無所有。已經脫離了各種念頭，對於念頭和無念，應當迴歸到本來的無念狀態。龍首問：『濡首（佛弟子名）！你曾經和幻術師變出的人，一起說話、行走、坐立，又一起談論、聚會、思考嗎？』濡首回答說：『沒有。』龍首說：『幻術師是什麼樣子的？』濡首說：『幻術師看起來像人的樣子，幻術變出的人也像這樣，都是相同的樣子。為什麼呢？因為幻術和變化，既不脫離幻術師，也不脫離被變化的人。幻術和變化與人沒有不同，人也與幻術和變化沒有不同，人就是幻術和變化。就像幻術師用幻術來詢問幻術的事情一樣，一切諸法也是如此。』龍首又問：『濡首！你曾經和幻術變出的人一起坐立，一起說話、交往、聚會、相對而住嗎？』濡首說：『龍首！幻術師和幻化的人與慾望有區別嗎？與我、人、壽命、養育之法有區別嗎？我用這幻化的說法，想試探你，知道大士在這方面有不同的辯才，應當宣講什麼法呢？』龍首說：『你所試探的，是想試探虛空的幻化之法罷了。你便認為幻化是有想法的。幻化本來就沒有，沒有想法，沒有念頭，也沒有形像，也沒有所有，已經脫離了各種念頭。』濡首說：『如果這樣，龍首！法也像幻化一樣，幻化本來是空，這空沒有形像，也是不可見的。』龍首說：『濡首！諸法沒有形像，是不可見的嗎？就像你所說：『一切菩薩摩訶薩等，應當如何接受封拜，才能成就無上正真道意。』是誰知道呢？』

【English Translation】 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？」

濡首答曰：「云何，龍首！曾行山中為聞響聲，于山中為有響聲出不乎？其聲為有所住處不？以何耳識聞其聲耶？彼聲為有所說不？寧有受持響聲者耶？又復誰共誰聞響聲者？」龍首菩薩答曰：「無也。」

濡首曰：「如此若菩薩解諸法若如響空者，則一切諸音聲如響，離彼眾聲。其諸菩薩以此封拜于無上正真之道，於斯亦無受封莂者。」

十方諸來大菩薩眾，咸聞濡首童真所說，莫不喜踴嘆歌無量。

爾時龍首謂濡首曰：「宜時侶行，入城分衛。念其日時，得無過耶？」

答曰：「龍首！諸法無過亦不有時。其處於想行之者，彼則有時不時之想耳。明達菩薩于本了無，解空法者，豈其有時不時言哉？凡諸餘法有時不時，無時非時，乃應無上如佛法律矣。其在算數計時節者，斯則有過時之想。如諸世尊賢聖弟子，常自飽足以道智慧，慧無想識，于想無想，行無諸作，亦無想念，無念不念。以此智慧而常飽足，世尊聖眾都無食念，亦不復想有食之事。其如此食而為食者，是謂賢聖應無雜食，若永服食如此食者，是則長演甘露法食者。彼以此食用之為力，能住身命至於一劫復過一劫。所以者何？其如此者，彼已覺了諸法之行故，都無想念，解空清凈。曉瞭如此，是不復有

【現代漢語翻譯】現代漢語譯本：『誰是接受封號和授職的人呢？』濡首回答說：『龍首，您說，曾經在山中行走時聽到過聲音嗎？山中真的有聲音發出嗎？那聲音有固定的住處嗎？是用什麼耳朵來識別聲音的呢？那個聲音說了什麼嗎？有誰接受並持有那個聲音嗎？又是誰和誰一起聽到聲音的呢？』龍首菩薩回答說：『沒有。』濡首說：『如果菩薩理解一切法都像空谷迴響一樣，那麼一切聲音都像迴響，遠離了各種聲音。那些菩薩以此來接受無上正真之道的封號和授職，實際上也沒有接受封號和授職的人。』十方前來的大菩薩們，都聽到了濡首童真所說的話，無不歡喜踴躍，讚歎歌頌，無量無邊。這時，龍首對濡首說：『應該一起去城裡乞食了。想想時間，不要錯過了。』濡首回答說：『龍首，一切法都沒有錯過，也沒有時間的概念。那些執著於時間概念的人，才會有時間或非時間的想法。明達的菩薩本來就沒有任何執著，理解空性的人，怎麼會有時間或非時間的說法呢？凡是其他法有時間或非時間的概念，無時無刻不在符合佛陀的法律。那些在算數和計算時間的人，才會有錯過時間的想法。就像世尊的賢聖弟子，常常以道和智慧來滿足自己，他們的智慧沒有執著，對於有想和無想，行為上沒有造作，也沒有任何念頭，既不執著于念頭，也不執著于沒有念頭。他們以這種智慧來常常滿足自己，世尊的聖眾都沒有吃飯的念頭，也不再想吃飯的事情。像這樣吃飯才是真正的吃飯，這才是賢聖應該沒有雜食的，如果永遠這樣吃飯，那就是長久地享用甘露法食。他們以這種飲食的力量，能夠維持生命長達一劫甚至超過一劫。這是為什麼呢？因為他們已經覺悟了一切法的執行規律，沒有任何念頭，理解空性清凈。明白了這個道理，就不會再有時間或非時間的想法了。』

【English Translation】 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.'

求食之識，如其凡夫未達者也。又諸如來無上正覺及普世賢聖之等，有大慈悲喜護之心，惠施仁愛愍念眾生，使興於世耳。唯欲濟度五道勤苦故，現入郡國縣邑聚落行受分衛，而彼眾聖已離諸食，不食于食，唯以慧解諸定正受為常充足。其于雜食而續食者，斯受流轉便數生死。用是之故，諸佛世尊，以于諸食而悉明瞭，都無複雜食之想。慷慨喟然，安和住身，能如恒沙復過是數。從始發意，永常無復諸飢渴雜想念也。至在佛樹明星出時，從始所可受食者。彼因此食，其于正士及大丈夫英雄龍猛，又至師子諸調儒夫及眾華孚正士秀異，種種蓮華男子，無上丈夫法御天人師，應所當得，應所明瞭，應所覺達，悉已了而具足。等於一像，合會智慧，得成無上正真道意也。以是，龍首！一切菩薩普諸如來及賢聖等，唯以此食升致無上正真覺道，便能住壽如恒沙劫，又能逾此復倍無數，而諸如來永無其勞。所以者何？以其應于無想食故。無念不念，無合不合，亦不想合賢聖之行，恒便隨順，出諸香氣，自然清凈，無想無念，無諸巢窟，亦無戲行，本空自凈。如是，龍首！菩薩摩訶薩當作此食，乃應法食。」

龍首答曰：「善哉，善哉！濡首所說法之微妙，吾已飽足於是上食。但聞此法食之要說，便為已甚具足矣，況其長食

【現代漢語翻譯】現代漢語譯本：對於那些尚未開悟的凡夫俗子來說，他們所追求的食物，是出於對食慾的執著。而諸如來（Tathagata，佛的稱號）無上正覺（Anuttara-samyak-sambodhi，無上正等正覺）以及普世的賢聖們，他們懷有大慈大悲喜舍之心，以仁愛之心憐憫眾生，使眾生得以在世間興盛。他們只是爲了救度五道（五種輪迴的途徑）的眾生脫離苦難，才示現進入郡縣、村落，接受佈施。而那些聖者早已超越了對食物的執著，他們不以食物為食，而是以智慧和禪定為常久的滿足。那些雜食並繼續執著于食物的人，會不斷地在生死輪迴中流轉。因此，諸佛世尊對於食物的本質都非常清楚，他們心中沒有任何對食物的執著。他們心胸開闊，安詳自在，其境界如同恒河沙數般不可計數。從他們最初發愿開始，就永遠不會再有飢渴和雜念。當他們在菩提樹下，明星出現時，他們所接受的食物，只是爲了成就正士、大丈夫、英雄、龍猛（Naga-vira，龍族勇士）、師子（Simha，獅子）等調御丈夫，以及各種華孚正士（具有美德的修行者），無上丈夫、法御天人師（Dharmaraja-deva-manusya-guru，佛的尊稱），他們所應得的，所應明瞭的，所應覺悟的，都已經完全明瞭和具足。他們將一切智慧融為一體，最終成就了無上正真道。因此，龍首（Naga-siras，龍的首領）！一切菩薩、諸如來以及賢聖們，都是通過這種『食』而證得無上正真覺道，他們能夠住世如恒河沙劫，甚至更長的時間，而諸如來永遠不會感到疲憊。這是因為他們所應受的是無想之食。這種食無念無不念，無合無不合，也不執著于賢聖之行，它自然散發出清凈的香氣，無想無念，沒有巢穴，也沒有戲論，其本性空寂而清凈。所以，龍首！菩薩摩訶薩應當如此理解這種『食』，這才是真正的法食。龍首回答說：『太好了，太好了！濡首（Ruru-siras，龍的首領）您所說的法義如此微妙，我已經飽足於這種上妙之食了。僅僅是聽聞這法食的要義，就已經非常滿足了，更何況是長久地享用它呢？』

【English Translation】 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!'

無雜食者，豈當復食思欲食哉！」

「云何，龍首！虛空之體，寧當有雜食之食，又言飽足乎？」對曰：「濡首！空無所有也。」

又曰：「龍首！為能飽足幻士所化不？」答曰：「不也。」

「云何，龍首！寧可以食飽足中現像耶？」答曰：「不也。」

又曰：「龍首！夫大海者寧復飽足於眾流乎？」答曰：「不也。」

濡首復曰：「如是，龍首！諸法無厭，若如虛空。而仁向言有飽想乎？諸法如空，無想無愿，無起無行，亦無所作，無所造。永然無慾，以定以脫，無色無像，無堅無固，瞭如虛空，都無所持。諸法如此，云何而起有飽想耶？」

龍首又曰：「若是，濡首！有此行者，一切不復食于食乎？而仁說食本空耶？」

濡首曰：「若此，龍首！則一切眾生而無食也。譬如，龍首！世尊化作恒邊沙人，以食食諸化人。云何，族姓子！彼諸化人以何為食？寧復有食者不乎？」答曰：「化者無想不識，無所有，亦復無食。何況言當有食者耶？」

「若此，龍首！一切諸法有見無見，如幻化也。普諸眾生而不解此，以其不解便即流轉受生死矣。于中觀之，亦無所有，亦無所得，亦無流轉。解生死無如本無者，則一切無受，亦無生死。不曉本空，便有生死，其生死者

【現代漢語翻譯】現代漢語譯本：『一個不執著于雜食的人，怎麼還會想著去吃那些引起慾望的食物呢？』『龍首（菩薩名）啊，虛空的本質，難道會有雜食這種東西，又怎麼會說它能被填飽呢？』龍首回答說：『濡首（菩薩名）啊，虛空什麼都沒有。』濡首又問：『龍首啊，幻術師變出來的東西，能被填飽嗎？』龍首回答說：『不能。』濡首又問：『龍首啊，能用食物填飽鏡子中顯現的影像嗎？』龍首回答說：『不能。』濡首又問：『龍首啊，大海能被眾多的河流填滿嗎？』龍首回答說：『不能。』濡首又說：『正是這樣，龍首啊！一切法都沒有滿足的時候，就像虛空一樣。而你卻說有飽足的想法嗎？一切法都像虛空一樣，沒有念頭，沒有願望，沒有生起，沒有行動，也沒有造作，沒有創造。永遠沒有慾望，通過禪定和解脫，沒有色相，沒有形象，沒有堅固，沒有固定，完全像虛空一樣，什麼都不執著。一切法都是這樣，怎麼會產生飽足的想法呢？』龍首又說：『如果這樣，濡首啊！修行到這種境界的人，就完全不再需要食物了嗎？而你說食物的本質是空性的嗎？』濡首說：『如果這樣，龍首啊！那麼一切眾生都不需要食物了。譬如，龍首啊！世尊變出像恒河沙一樣多的人，用食物給這些化人吃。那麼，族姓子（對佛弟子的尊稱）啊！這些化人吃什麼呢？難道真的有吃東西的人嗎？』龍首回答說：『化人沒有思想，沒有意識，什麼都沒有，也沒有吃東西。更何況說會有吃東西的人呢？』『如果這樣，龍首啊！一切諸法，無論是可見的還是不可見的，都像幻化一樣。普遍的眾生不理解這個道理，因為不理解就流轉于生死之中。從這個角度來看，也沒有什麼存在，也沒有什麼得到，也沒有什麼流轉。理解生死就像本來沒有一樣，那麼一切就沒有承受，也沒有生死。不明白本性是空，就會有生死，而生死』

【English Translation】 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'

亦無生死，于其生死亦無所受，亦無所得，何生死法者乎？」

答曰：「濡首！斯言甚善。宜知其時，可共行矣。還於祇樹給孤獨園，吾諸飢渴永為已斷。」

答曰：「龍首！譬如幻士所可化人，而化人言：『吾飢渴。』斯寧為饑野馬法耶？如是，龍首！一切若此。其諸法者，皆如野馬，解此乃解。而族姓子言：『吾飢渴以為斷。』乎？當食斯食，如諸法食，不斷無壞亦無飢渴，一切諸法本已飽足。以故彼諸凡夫下士不了其本，則作此言：『吾饑我渴。』又言飽足。如諸賢聖解諸法本，彼無飢渴亦無想足，解諸飢渴亦無生死，亦無戲行，亦無想念，彼已無動亦無倚著。諸法已脫，本無著故。」

龍首又曰：「如仁，濡首！諸所可說彼之要言，但說法界也。」濡首復謂龍首曰：「其法界者，亦無說不說，亦無言趣，無屈無申。所以者何？如是，龍首！法界無所有，言者無說，亦不所說，亦無戲行，無所著，無合偶。彼無想念，亦不有念，亦無所起，亦無滅行。譬如，龍首！虛空之界，無想無念，無起無滅。諸法亦爾，同如虛空，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，彼諸如來般泥洹者，亦當可得。若此，龍首！一切諸法都無處所，無色無像亦不可見。以是之故，恒邊沙

【現代漢語翻譯】現代漢語譯本：也沒有生死，對於生死也沒有承受，也沒有獲得，那麼什麼是生死之法呢？回答說：『濡首（一位菩薩的名字）！你這話很好。應該知道時機，可以一起修行了。回到祇樹給孤獨園（佛陀常住的精舍），我們所有的飢渴都將永遠斷絕。』回答說：『龍首（一位菩薩的名字）！譬如幻術師所變化出來的人，而變化出來的人說：『我飢渴。』這難道是飢餓的野馬的法則嗎？像這樣，龍首！一切都是如此。那些法，都像野馬一樣，理解了這個就理解了。而族姓子（指修行人）說：『我的飢渴已經斷絕。』嗎？應當吃這種食物，就像諸法的食物一樣，不間斷，不壞滅，也沒有飢渴，一切諸法本來就已飽足。因此，那些凡夫下士不瞭解其根本，就說：『我饑我渴。』又說飽足。像那些賢聖瞭解諸法的根本，他們沒有飢渴也沒有想念飽足，理解了飢渴也就沒有了生死，也沒有戲論的行為，也沒有想念，他們已經沒有動搖也沒有執著。諸法已經解脫，本來就沒有執著。』龍首又說：『如仁者，濡首！所有可以說的那些要義，只是說法界（一切法的本體）罷了。』濡首又對龍首說：『法界，也沒有說不說，也沒有言語的趨向，沒有屈也沒有伸。為什麼呢？像這樣，龍首！法界沒有所有，言語沒有說，也沒有所說，也沒有戲論的行為，沒有執著，沒有合偶。它沒有想念，也沒有念頭，也沒有所起，也沒有滅的行跡。譬如，龍首！虛空的界限，沒有想念，沒有念頭，沒有生起也沒有滅亡。諸法也是這樣，如同虛空，其本性是空，本來不可得，也不可知道。它的相是這樣，也是不可得的。如果有能得到它的相，那麼那些如來般涅槃（佛陀的最終寂滅）者，也應當可以得到。如果這樣，龍首！一切諸法都沒有處所，沒有顏色，沒有形象，也不可見。因此，恒河沙'

【English Translation】 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'

諸如來般泥洹者，其於法中亦復無般泥洹者，亦無地、水、火、風界而般泥洹，亦無空界，亦無識界般泥洹者。泥洹如是，于泥洹中亦無泥洹。若諸法有泥洹想者，則虛空界有泥洹想耶？所以者何？以其諸法本定而空，諸法靜寂，而復寂於此。凡夫下士之類起有泥洹想念者，因便有吾，言：『我有受。』有吾我受，有壽命受，有人物受，有想識共來。解真無法者，即起是想，想念泥洹，以此故而不得脫便生老病死。取要言之，十二因緣至於大苦，眾患集會，為彼之故，言有泥洹。為諸有二想行者，以其不解諸法本無，已不曉了，不覺悟故。與諸如來諸佛世尊、明解深入權行菩薩，宿樹眾善立不退轉，積累功德有大威神，為極唱導無上大師，與如是等菩薩摩訶薩行而違反，起有諍想。又與聲聞、緣覺之眾，與其相違而起忿諍。與彼諍故當受大罪，以其諍故長流生死，當歸不凈極臭處矣。一切眾聖永所不嘆，諸上明達所可遠離。譬如，族姓子！有城郭若復聚落，去其不遠積眾臭穢，于其彼處人眾趣往，晝夜不息遂增污穢，不凈臭處不潔之物也。諸愚凡夫處於五道，起滅不竟眾想無斷，廣其生死，如彼增臭也。以其不明又不曉了，不解其元，不達本無，霧籠茷盛癡冥積故，廣受流轉，增長生死五道之趣。或生地獄，或即餓鬼

，復歸畜生，或天或人。神變無常，五道勤苦，災患顛倒，痛癢創楚，眾惱之元，諸苦所由，遂增臭穢，流不凈氣。使彼明達賢聖之眾，乃以為滅，所共貪疾。又諸慧士所可遠離，用是雜垢長不解脫。復使斯類是趣其生，是歸有老，生老苦極，憂惱萬端，是致病死。殃福追之，善則榮樂，罪則禍隨。以要言之，患變猛集，至其痛熱眾苦合會，而彼以故不脫生死。但由未了其本無故，長受生死如其增臭也。」

龍首復謂濡首曰：「云何，濡首！得了其本？」曰：「以無心想，以寂寞行，以起靜定，向入清凈。其住是者，則曉其本。」

曰：「云何，濡首！何謂為幻之寂寞？」曰：「其解了如幻者，此則幻之寂寞清凈也。」

爾時耆年須菩提至濡首所，睹其大眾，即而問曰：「諸正士等普來會此，為何講乎？」答曰：「賢者！吾于諸言都無所說。又，賢者！寧聞諸幻人有所說不？山中之響、夢、影、野馬，為有言談耶？復聞有其說者不乎？又，賢者！如來所化寧有耳聲？其復有聞者不？為有識，若受持語言名字句說者不？」答曰：「不也。」

時須菩提㸌然于所坐，慌惚之間寂而滅定。

時舍利弗詣濡首所，睹其普眾大會之場率多菩薩，咸聽濡首所講之說。見須菩提在於彼坐寂而滅定，問

【現代漢語翻譯】現代漢語譯本：又會重新墮入畜生道，或者轉生為天人。神識變化無常，在五道中勤勞受苦，災禍顛倒，感受痛苦和創傷，是各種煩惱的根源，一切痛苦的由來，因此不斷增加臭穢，流出不潔之氣。那些明達的賢聖之人，認為這是應該滅除的，是大家共同貪戀的疾病。而且，這是有智慧的人應該遠離的，因為這些雜亂的污垢，使人長期無法解脫。又使這類眾生不斷地經歷生，最終歸於衰老，生老之苦達到極致，憂愁煩惱萬端，導致疾病和死亡。善惡報應緊隨其後，行善則享受榮華快樂，作惡則災禍相隨。總而言之，各種災禍猛烈地聚集，直到痛苦和熱惱等各種苦難彙集在一起，因此他們無法脫離生死輪迴。只是因為沒有明白其根本原因，所以長期遭受生死輪迴，就像不斷增加臭穢一樣。龍首又對濡首說：『濡首，怎麼樣才能了悟其根本？』濡首說：『以無心想，以寂靜的行為，以發起禪定，趨向清凈。安住於此，就能明白其根本。』龍首說：『濡首，什麼是幻的寂靜？』濡首說：『理解了如幻的本質，這就是幻的寂靜清凈。』這時，年長的須菩提（Subhuti）來到濡首處，看到那裡聚集了很多人，就問道：『各位正士都來這裡集會，在講什麼呢？』濡首回答說：『賢者，我對於任何言語都沒有說什麼。而且，賢者，你聽說過幻術師在說什麼嗎？山中的迴響、夢境、影子、野馬，它們有言語嗎？你又聽說過它們在說話嗎？還有，賢者，如來（Tathagata）所化現的，有聲音嗎？有聽到聲音的人嗎？有能識別、接受和持守語言文字的人嗎？』須菩提回答說：『沒有。』這時，須菩提突然從座位上消失，在恍惚之間進入寂滅禪定。這時，舍利弗（Sariputra）來到濡首處，看到那裡聚集了很多人，大多是菩薩，都在聽濡首所講的道理。看到須菩提在那裡入定，就問

【English Translation】 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

濡首曰：「此賢者為何志故，居斯便滅定？」曰：「舍利弗！是須菩提離滅定不與法而有其諍。如是，賢者！此以無諍行，無住無著無巢無處，過諸窟法而三摩越。」

時須菩提作是滅定，從定寤起而向世尊，即偏袒右肩叉手跪作是言：「自歸諸佛無上覺者，其有顯演如是深邃微妙法像難見之文，不可議說，已斷所著，等離諸想，已得寂安。其不退轉大士等及諸初發意菩薩，逮聞如此勸發之說，豈不快哉！」

濡首又謂須菩提曰：「不於此法有說有勸有彼所向也。何則然者？以諸法無勸無說無談無識。又此要義，無言無語，無住無動，無去無來，無坐無臥，無倚無處亦無所有。所以者何？是諸法本空無所有，其本不可得故。」

曰：「何謂，濡首！其本行法？」

曰：「唯，賢者！諸法無行是行之要，當作是行。曉行是行乃為至行也。若此，可共都行求食。」

曰：「濡首！吾不復入于聚落分衛。所以者何？逮聞是要，已離聚落，亦離城想，亦離色想。以要言之，亦離聲、香、味、細、滑法想，都離諸想而無想念。」

曰：「唯，須菩提！如此離其想行者，所是云何而進止乎？」

「云何，濡首！何謂如來所化色、痛、想、行、識？以何識法，如來所現化？化以何想而有

【現代漢語翻譯】現代漢語譯本：濡首問道：『這位賢者為何如此，安住於此便進入滅盡定？』須菩提回答說：『舍利弗！這位須菩提進入滅盡定，並非與法有所爭執。正是如此，賢者！他以無諍之行，無所住、無所執、無所依、無所處，超越一切執著之法而達到三摩越（samāpatti，等至）。』當時，須菩提從滅盡定中醒來，面向世尊，袒露右肩，合掌跪下說道：『皈依諸佛無上覺者，他們所開示的如此深邃微妙、難以理解的法義，不可思議，已斷除執著，平等遠離諸想，已得寂靜安穩。那些不退轉的大士以及初發菩提心的菩薩，聽聞如此勸勉之說，豈不歡喜！』濡首又對須菩提說：『對於此法，既無宣說，也無勸勉，也無所指向。為何如此？因為諸法無勸說、無宣講、無談論、無識別。而且此要義，無言無語，無住無動，無去無來，無坐無臥，無依無處，也無所有。為何如此？因為諸法本性空無所有，其本性不可得。』須菩提問道：『濡首！什麼是其本行之法？』濡首回答說：『是的，賢者！諸法無行是行之要，應當如此修行。明白無行之行，才是至高的修行。若是如此，我們可以一起去乞食。』須菩提說：『濡首！我不再進入村落乞食。為何如此？因為我已聽聞此要義，已遠離村落，也遠離城市之想，也遠離色想。總而言之，也遠離聲、香、味、觸、法之想，完全遠離諸想而無任何想念。』濡首問道：『是的，須菩提！如此遠離諸想之行者，他的進止又是什麼呢？』須菩提反問道：『濡首！如來所化現的色、受、想、行、識是什麼？以何種識法，如來所現的化身？化身又以何種想而存在？』

【English Translation】 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?'

進止，有所瞻視，復有屈申乎？」

曰：「善哉，善哉！須菩提！如世尊所嘆，仁為最曉空閑行者。」

濡首又曰：「唯，須菩提！可共詣佛禮事供養。」濡首重曰：「唯，賢者！吾以清凈食而請于仁。」

時舍利弗謂濡首曰：「於何所與吾等食？為當施設何等之食？」

曰：「唯，賢者！其所食者，亦不有食，亦不吞食。又所吞食，亦不色、聲，亦不香、味，亦不細、滑。其所食處，不在欲界，又不色界，亦不無色，不處三界亦不離其中，是則諸佛世尊食處。」

時舍利弗謂濡首曰：「善哉，善哉！如仁所說，吾已飽足。於時是無上食嘆之名，況其已食如此食者。」

曰：「唯，賢者！其食不以肉內外眼見，亦不天眼亦不慧眼處有所見。其食如此，乃應等食也。」

爾時耆年須菩提及舍利弗並諸眾生，聞是嘆食之說，即于其處寂而滅定。時妙心謂濡首菩薩曰：「當以何食食須菩提、舍利弗等？為以何食而三摩越？」

曰：「以無漏食，行無倚著食，行無眾食，以此行而行。其作此食者，不復於三界食于食也。」

爾時賢者須菩提、舍利弗從滅定寤，各行分衛。時須菩提入大長者家分衛，其長者婦為優婆夷，見須菩提默然而住，即謂：「賢者！為何之乎？」

【現代漢語翻譯】現代漢語譯本：'行走、停止，有所觀看，還有彎曲和伸展嗎？' 回答說：'太好了，太好了！須菩提（Subhuti）！正如世尊（Buddha）所讚歎的，您是真正明白空閑修行的修行者。' 濡首（Nirukta）又說：'是的，須菩提！我們可以一起去佛那裡禮拜供養。' 濡首又說：'是的，賢者！我將用清凈的食物來款待您。' 這時，舍利弗（Sariputra）對濡首說：'你用什麼食物給我們？將要施捨什麼樣的食物？' 回答說：'是的，賢者！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、聲，也不是香、味，也不是細、滑。所吃的地方，不在欲界（Kamadhatu），也不在色界（Rupadhatu），也不在無色界（Arupadhatu），不處在三界（Trailokya）之中，也不離開三界，這就是諸佛世尊（Buddha）的飲食之處。' 這時，舍利弗對濡首說：'太好了，太好了！正如您所說，我已經飽足了。這時，這無上的食物被稱為讚歎，更何況是已經吃了這種食物的人呢。' 回答說：'是的，賢者！這種食物不是用肉眼內外所能看見的，也不是用天眼（Divyacaksu）或慧眼（Prajnacaksu）所能看見的。這種食物是這樣的，才應該平等地食用。' 那時，耆年須菩提和舍利弗以及所有眾生，聽到這種讚歎食物的說法，就在那裡寂靜地進入了禪定。這時，妙心（Manas）對濡首菩薩（Bodhisattva）說：'用什麼食物給須菩提、舍利弗等人吃？用什麼食物讓他們從禪定中出來？' 回答說：'用無漏的食物，行不執著的食物，行無眾生的食物，用這種方式來修行。做這種食物的人，不再在三界中吃食物了。' 這時，賢者須菩提、舍利弗從禪定中醒來，各自去乞食。當時，須菩提進入一位大長者家乞食，那位長者的妻子是優婆夷（Upasika），她看到須菩提默默地站著，就問：'賢者！您來這裡做什麼？'

【English Translation】 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?'

答曰：「姊！來求分衛。」曰：「賢者！仁續分衛想未止了耶？」曰：「姊！吾從本際已了分衛想。」曰：「須菩提！其本際寧有了未了？言：『從本際已了分衛想。』乎？」曰：「姊！如本際空，末際亦空，悉如本空。」

優婆夷曰：「若此，賢者！已悉空者，奚為復說了不了乎？仁便伸手，當施卿分衛。」須菩提即自伸手。曰：「賢者！是為羅漢不了其本，反取滅證者手非？」須菩提曰：「姊！羅漢手無形，不可見亦無屈伸。譬如幻士為幻化人作此言：『何所是幻者手乎？』復言：『可伸幻者手。』耶？」曰：「姊！幻手為可見不？又可伸乎？」答曰：「不也。」須菩提曰：「若此，姊！世尊說一切諸法如幻本空。」「若是，賢者！世尊說一切空，何為賢者續求食？」

時優婆夷未尋與須菩提分衛，重曰：「賢者！可前缽。」適當前缽，缽忽然不現。時優婆夷以手索缽，缽而無處，手亦不近於須菩提。優婆夷曰：「善哉，善哉！此則無著清凈之身，應佛所嘆空閑行者。」優婆夷適作是言，缽即自出。

時須菩提便前授缽，優婆夷取缽盛滿飯授須菩提，便謂之言：「賢者！是為釋迦文佛所稱歎，處閑居第一者缽非？」曰：「姊！如佛所說，空閑行者非有缽矣。」曰：「如賢者！空閑行者非有缽耶

【現代漢語翻譯】現代漢語譯本：須菩提回答說：『姊姊！我來乞食。』優婆夷說：『賢者！你還在執著于乞食的想法嗎？』須菩提說：『姊姊！我從根本上已經了悟了乞食的想法。』優婆夷說：『須菩提！那個根本的實相，難道有完成和未完成的區別嗎？你卻說「從根本上已經了悟了乞食的想法」？』須菩提說：『姊姊！如同根本是空，末端也是空，一切都如同根本一樣是空。』優婆夷說：『如果這樣，賢者！既然一切都是空，又何必說完成和未完成呢？你伸出手，我應該給你食物。』須菩提就伸出手。優婆夷說：『賢者！這是不是羅漢沒有了悟根本，反而執著于滅盡的境界而伸出的手呢？』須菩提說：『姊姊！羅漢的手沒有形狀，不可見，也沒有屈伸。譬如幻術師為幻化的人說：「哪裡是幻化人的手呢？」又說：「可以伸出幻化人的手。」』優婆夷說：『姊姊！幻化的手是可見的嗎？又可以伸出來嗎？』回答說：『不是的。』須菩提說：『如果這樣，姊姊！世尊說一切諸法都如幻象，其本性是空。』優婆夷說：『如果是這樣，賢者！世尊說一切都是空，你為什麼還要繼續乞食呢？』這時，優婆夷沒有立刻給須菩提食物，又說：『賢者！請把缽拿過來。』當缽剛到面前，缽忽然不見了。這時，優婆夷用手去摸缽，缽卻無處可尋，手也無法觸及須菩提。優婆夷說：『善哉，善哉！這才是無所執著的清凈之身，是佛陀所讚歎的空閑修行者。』優婆夷剛說完這句話，缽就自己出現了。這時，須菩提便把缽遞過去，優婆夷接過缽盛滿飯給了須菩提，然後對他說：『賢者！這是釋迦文佛所稱讚的，處於閑靜之處的第一修行者的缽嗎？』須菩提說：『姊姊！如同佛陀所說，空閑的修行者是沒有缽的。』優婆夷說：『像賢者這樣，空閑的修行者是沒有缽的嗎？』

【English Translation】 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?'

？」曰：「姊！無也。」曰：「又，賢者！閑居尚無缽，豈當復有受食緣乎？」曰：「賢者！已記閑居，亦當無羅漢取滅證耶？又，賢者！食此飯已，當了知食者如幻所食如化，又如化人食于幻者，亦當如以野馬飲于渴者，其食所食當了如此。明解是者，乃應如來，達三世本，無分衛之行也。若，賢者！其起施念，有想受者，便造有眾分數也。已受數者則有二見，以有二見，便與凡夫流轉五道，生死同歸也。」

時優婆夷復謂須菩提：「又如，賢者！諸佛要法，不但受食及與施者，當應瞭如幻如化，為本無，為無有；至於生死與泥洹法，亦當曉瞭如夢、幻、化、野馬、影、響，亦如本無。于諸法亦悉當爾，諸法清凈都無所有，無施無受，無戒無犯，無忍無諍，無進無懈，無定無亂，無慧無愚，於一切法都無所有，是行乃應世尊如法受食。弟子行法其如此解分衛行者，則於三界無雜食之想，亦復不處泥洹之樂也。」須菩提聞優婆夷所說，即惘漠不知所言。

曰：「賢者！泥洹為寂耶？豈無言而不對乎？」曰：「姊！斯何言乃如此？」須菩提曰：「姊！了幻法耶？」答曰：「賢者！吾了諸法悉如幻化，幻者及化亦皆本無，無所有。」時須菩提便於所處忽而滅定，欲知優婆夷志求何乘以為其證，勇辯乃爾，敢師

【現代漢語翻譯】現代漢語譯本：

優婆夷問：『姐姐！你沒有缽嗎？』須菩提回答說：『沒有。』優婆夷又問：『賢者！你閑居時都沒有缽，怎麼會有接受食物的因緣呢？』須菩提說：『賢者！我已經記住了閑居，也應當沒有羅漢取證滅度的想法吧？而且，賢者！吃這飯的時候，應當了知吃飯的人如幻，所吃的食物如化，又如幻化的人吃幻化的食物，也應當像用野馬的水來解渴一樣，對於所吃和吃的行為應當這樣理解。明白這些道理的人，才應是如來，通達三世的根本，沒有乞食的行為。如果，賢者！他生起佈施的念頭，有執著于接受的人，就會造作有眾生的分別。已經執著于分別的人就會有二種見解，因為有二種見解，就會和凡夫一樣在五道中流轉，生死輪迴。』

當時，優婆夷又對須菩提說：『還有，賢者！諸佛重要的教法，不僅僅是接受食物和佈施的人，都應當了知如幻如化，本來就沒有，是無所有的；至於生死和涅槃的法，也應當明白如夢、幻、化、野馬、影子、回聲，也像本來就沒有一樣。對於一切法都應當這樣，一切法清凈，都沒有實在的，沒有施與受，沒有戒律和犯戒，沒有忍辱和爭鬥，沒有精進和懈怠，沒有禪定和散亂，沒有智慧和愚癡，對於一切法都沒有執著，這樣的行為才應是世尊如法接受食物。弟子修行佛法如果這樣理解乞食的行為，那麼對於三界就沒有雜食的念頭，也不會執著于涅槃的快樂。』須菩提聽了優婆夷所說，頓時茫然不知所措。

優婆夷問：『賢者！涅槃是寂靜的嗎？難道沒有話要說嗎？』須菩提說：『姐姐！你這話是什麼意思？』須菩提問：『姐姐！你瞭解幻化的法嗎？』優婆夷回答說：『賢者！我瞭解一切法都如幻化，幻化和幻化的事物本來就沒有，什麼都沒有。』當時，須菩提就在他所在的地方突然從禪定中出來，想要知道優婆夷追求的是什麼乘，為什麼如此勇猛善辯，敢於師

【English Translation】 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

子吼，明解幻法，所說自恣而無掛礙。盡力觀察處，優婆夷為阿那含。曰「姊！已得阿那含乎？」優婆夷曰：「云何，賢者！如來法本寧有阿那含行法乎？又，賢者！法無形色，亦復無來想像之跡，無彼此識，無中間行，亦無所想，無取無證，亦無處所，乃為明瞭道之行耳。向賢者云：『何處阿那含畢？』樂羅漢證法乎？又，賢者！法無去來，其有去來有所趣向，有所有趣，有起有滅有念有想，皆墮凡夫流轉未解數也。」

是時優婆夷忽于所處，于須菩提前，化于高廣大人交露之座，普現感動光明相像，顯轉無上阿惟越致法輪，令普舍衛境界之內及十方土，莫不聞見此之所興感變也。

爾時空中萬二千天，聞彼所說悉逮一生補處。舍衛國內志菩薩行者二萬八千人，承宿眾德皆得不退轉。十方之眾諸來大士，其聞是說，百億菩薩本得無所從生法忍，復聞是上要說即皆逮一生補處。

於是濡首、龍首菩薩，並諸土普來之眾，及舍利弗、須菩提等，俱從舍衛國甫出城門，㸌然輕舉忽升虛空。濡首菩薩尋揚身光，威神煒煒照耀暐曄，明影玓瓅逾于日月，普蔽餘光，皓然晃昱乃徹窈冥，如金翅王飛而行焉，一切眾生莫不見者。其所經由彼眾天人，皆聞諸法如夢、幻、化、野馬、影、響、泡沫、芭蕉之要言深邃

【現代漢語翻譯】現代漢語譯本：須菩提（Subhuti）以獅子吼般的聲音，清晰地闡述了幻法的道理，他的言辭自在無礙。他盡力觀察修行之處，發現一位優婆夷（Upasika，女居士）已證得阿那含（Anagamin，不還果）。他問：『姊妹！你已證得阿那含果了嗎？』優婆夷回答說：『賢者！如來（Tathagata）的教法中，哪裡有阿那含的修行方法呢？而且，賢者！法沒有形色，也沒有來去的軌跡，沒有彼此的分別，沒有中間的行持，也沒有任何執著，沒有獲取也沒有證悟，也沒有固定的處所，這才是明瞭道之行。你問我：『哪裡是阿那含的終點？』難道你樂於證得羅漢（Arhat）的果位嗎？而且，賢者！法沒有去來，凡是有去來、有所趨向、有所執著、有生有滅、有念有想的，都屬於凡夫的流轉，尚未解脫。』這時，優婆夷突然在她所在之處，在須菩提面前，化現出一個高大寬廣的寶座，普現感動人心的光明景象，顯現出無上阿惟越致（Avaivartika，不退轉）法輪的轉動，使整個舍衛國（Sravasti）境內以及十方國土，無不聞見這種殊勝的感應和變化。當時，空中有一萬二千天人，聽聞她所說，都證得了一生補處（Ekajati-pratibaddha，一生補處菩薩）。舍衛國內有二萬八千位發菩薩心的人，承蒙過去世的功德，都得到了不退轉的果位。十方前來的大菩薩們，聽聞此說法，有百億菩薩本已證得無所從生法忍（Anutpattika-dharma-ksanti，無生法忍），再次聽聞這重要的教義，都證得了一生補處。於是，濡首（Niruddha）、龍首（Naga-sirsa）菩薩，以及從各方國土來的大眾，還有舍利弗（Sariputra）、須菩提等，一同從舍衛國剛出城門，忽然輕盈地升入虛空。濡首菩薩隨即放出自身的光芒，威神光輝照耀，明亮的光影勝過日月，遮蔽了其他的光芒，皓亮的光芒穿透了幽暗，如同金翅鳥王（Garuda）飛行一般，一切眾生都能看見。他們所經過的地方，那裡的天人們都聽聞了諸法如夢、幻、化、野馬、影、響、泡沫、芭蕉等深奧的教義。

【English Translation】 English version: Subhuti, with a lion's roar, clearly explained the doctrine of illusion, his words being free and unhindered. He diligently observed the place of practice and found that an Upasika (female lay practitioner) had attained Anagamin (Non-Returner). He asked, 'Sister! Have you attained Anagamin?' The Upasika replied, 'Venerable one! In the Tathagata's (Thus Gone One) teachings, where is there a practice for Anagamin? Moreover, Venerable one! Dharma has no form or color, nor any trace of coming or going, no distinction of self and other, no intermediate practice, no attachment, no attainment, no realization, and no fixed place. This is the practice of understanding the path. You ask me, 『Where is the end of Anagamin?』 Are you pleased with the attainment of Arhat (Worthy One)? Furthermore, Venerable one! Dharma has no coming or going. Those who have coming and going, have a direction, have attachment, have arising and ceasing, have thoughts and ideas, all belong to the cycle of ordinary beings, not yet liberated.' At that moment, the Upasika suddenly, in her place, in front of Subhuti, transformed into a tall and wide jeweled seat, universally manifesting moving and luminous appearances, revealing the turning of the unsurpassed Avaivartika (Non-Retreating) Dharma wheel, causing the entire territory of Sravasti and the lands of the ten directions to hear and see this extraordinary response and transformation. At that time, twelve thousand devas (gods) in the sky, hearing what she said, all attained Ekajati-pratibaddha (One-Life-Bound Bodhisattva). Within Sravasti, twenty-eight thousand practitioners of the Bodhisattva path, inheriting the merits of past lives, all attained the state of non-retrogression. The great Bodhisattvas who came from the ten directions, upon hearing this teaching, a hundred billion Bodhisattvas who had already attained Anutpattika-dharma-ksanti (Non-Origination Dharma Acceptance), upon hearing this essential teaching again, all attained the state of One-Life-Bound. Then, Niruddha (Stopped), Naga-sirsa (Dragon Head) Bodhisattvas, along with the multitude from all lands, and Sariputra, Subhuti, and others, having just left the city gate of Sravasti, suddenly lightly ascended into the sky. Niruddha Bodhisattva immediately emitted his own light, his majestic radiance shining brightly, the luminous glow surpassing the sun and moon, obscuring other lights, the brilliant light penetrating the darkness, like a Garuda (Golden-Winged Bird) flying, all beings could see. Wherever they passed, the devas and humans there heard the profound teachings that all dharmas are like dreams, illusions, transformations, mirages, shadows, echoes, bubbles, and plantain trees.

像說，各懷歡喜慈心相向，一切天人但聞夢幻聲，而化幻法于見無見亦不可得。諸逮聞是像微妙說者，合百千眾得不退轉。

時所經游于其中間，有長者子其名善意，宿立德本，亦聞濡首無上幻化之要說言，並復睹見神景變化，即發無上正真道意。尋自誓願：「吾于來世，得為如來無上平等最正覺道時，所現感動亦當如是。」

濡首見彼族姓子有決得妙岐嶷之質，欲紹佛種乃發大志，心在菩薩口詠誓願，聲暢一切如師子吼，即請善意而告之曰：「族姓子！汝解諸法如幻化者，必離勞乘聲聞、緣覺之地也，便當成致無上正真道意，又當曉了諸法夢幻之妙法說，悉為無所有。」

時長者子跪而對曰：「蒙解說諸法如幻如化。」濡首重以諸法要言勸髮長者子。長者子忻樂之心遂而踴躍，時彼大姓心巨曠解，逮致法忍。八千天人發無上正真道意。時五千天子在於虛空，聞濡首勸進之說，㸌然心解，逮得無從生法樂之忍。咸悉肅然恭敬之至，已禮濡首，忽升虛空各還本土。

是時濡首、龍首菩薩，舍利弗、須菩提等，還於祇樹給孤獨園。俱詣世尊，稽首佛足卻坐一面。龍首菩薩便從坐起，向佛叉手已，濡首童真諸所講談法要之說，具啟世尊。

時佛贊曰：「善哉，善哉！濡首童真！善說諸法無上

【現代漢語翻譯】現代漢語譯本：他們各自懷著歡喜和慈悲的心意相對，一切天人和眾生都只聽到如夢如幻的聲音，而這幻化的法在可見與不可見之間也是不可得的。那些聽到這種微妙說法的人，成百上千地聚集在一起，都能達到不退轉的境界。當時，在他們所經過的地方，有一位長者之子，名叫善意（善意：指心地善良，有善意的人），他宿世就積累了德行的根本，也聽聞了濡首（濡首：菩薩名）所說的無上幻化之要義，並且親眼看到了神異的景象變化，隨即發起了無上正真道的心意。他隨即發誓說：『我將來世，當成就如來無上平等最正覺道時，所顯現的感動也應當像這樣。』濡首看到這位族姓之子有決定獲得微妙智慧的資質，想要繼承佛種，於是發起了大志，心中想著菩薩的誓願，口中吟誦著誓言，聲音響徹一切，如同獅子吼一般。他隨即請善意過來，告訴他說：『族姓之子！你如果理解諸法如幻化，必定會脫離勞苦的聲聞、緣覺的境界，便會成就無上正真道的心意，並且應當明瞭諸法如夢如幻的微妙說法，一切都是空無所有。』當時，長者之子跪下回答說：『我蒙受您的解說，理解了諸法如幻如化。』濡首再次用諸法要義勸勉啓發長者之子。長者之子歡喜的心情隨即踴躍起來，當時這位大姓之人心中豁然開朗，獲得了法忍。八千天人發起了無上正真道的心意。當時，有五千天子在虛空中，聽到濡首勸勉進修的說法，豁然心開，獲得了無從生法樂的忍。他們都肅然恭敬到了極點，禮拜濡首之後，忽然升入虛空，各自返回自己的居所。這時，濡首、龍首菩薩（龍首菩薩：菩薩名），舍利弗（舍利弗：佛陀十大弟子之一，以智慧著稱）、須菩提（須菩提：佛陀十大弟子之一，以解空第一著稱）等人，回到了祇樹給孤獨園（祇樹給孤獨園：佛陀在世時常住的精舍）。他們一同來到世尊面前，頂禮佛足，退坐在一旁。龍首菩薩便從座位上起身，向佛合掌，然後將濡首童真（濡首童真：指年輕的濡首菩薩）所講談的法要之說，詳細地稟告了世尊。這時，佛陀讚歎說：『善哉，善哉！濡首童真！你善於宣說諸法無上'

【English Translation】 English version: They each faced each other with joyful and compassionate hearts. All the devas and humans only heard dreamlike sounds, and this illusory dharma, whether seen or unseen, is also unattainable. Those who heard this subtle teaching, gathered in hundreds and thousands, all attained the state of non-retrogression. At that time, in the place they were passing through, there was an elder's son named Shan Yi (善意: 'Good Intention'), who had accumulated roots of virtue in past lives. He also heard Ru Shou (濡首: 'Moist Head', a Bodhisattva's name) speak of the essential meaning of supreme illusion, and he personally witnessed the miraculous transformations. Immediately, he generated the intention for the unsurpassed, true, and correct path. He then vowed, 'In my future life, when I attain the Tathagata's unsurpassed, equal, and most correct enlightenment, the inspiration manifested will also be like this.' Ru Shou saw that this son of a noble family had the quality of decisively attaining subtle wisdom. Wanting to continue the lineage of the Buddha, he generated a great aspiration. His mind was on the Bodhisattva's vows, and his mouth recited the vows. His voice resounded everywhere like a lion's roar. He then invited Shan Yi over and told him, 'Son of a noble family! If you understand that all dharmas are like illusions, you will surely leave the toilsome realms of the Sravakas and Pratyekabuddhas. You will then attain the intention for the unsurpassed, true, and correct path, and you should also understand the subtle teaching that all dharmas are like dreams and illusions, and that everything is empty and without substance.' At that time, the elder's son knelt down and replied, 'I have received your explanation and understand that all dharmas are like illusions and transformations.' Ru Shou again used the essential meaning of the dharmas to encourage and inspire the elder's son. The elder's son's joyful heart immediately surged, and at that time, this person of noble lineage had a great awakening in his mind and attained the Dharma-kshanti (法忍: 'Dharma-acceptance'). Eight thousand devas generated the intention for the unsurpassed, true, and correct path. At that time, five thousand devas in the sky, hearing Ru Shou's words of encouragement for progress, had a sudden awakening in their minds and attained the acceptance of the joy of the dharma that arises from no origin. They all became extremely respectful and reverent. After bowing to Ru Shou, they suddenly ascended into the sky and returned to their respective abodes. At this time, Ru Shou, the Bodhisattva Long Shou (龍首菩薩: 'Dragon Head' Bodhisattva), Sariputra (舍利弗: one of the Buddha's ten great disciples, known for his wisdom), Subhuti (須菩提: one of the Buddha's ten great disciples, known for understanding emptiness), and others returned to the Jetavana Anathapindika Garden (祇樹給孤獨園: a monastery where the Buddha often stayed during his lifetime). They all went to the World Honored One, bowed at the Buddha's feet, and sat down to one side. The Bodhisattva Long Shou then rose from his seat, clasped his hands towards the Buddha, and then reported in detail to the World Honored One the essential teachings that the young Ru Shou (濡首童真: young Ru Shou Bodhisattva) had spoken about. At this time, the Buddha praised, 'Excellent, excellent! Young Ru Shou! You have skillfully expounded the unsurpassed dharmas.'

微妙，如夢、如幻，如化、野馬、影、響之聲，則是諸慧深奧之至，是諸佛要。斯乃應如無形無像本無幻說。」

時佛顧告賢者阿難：「受是濡首諸法要文。」

阿難敬前長跪白佛：「唯然，世尊！如教受之。當何名此經？云何奉持？」

時佛重複敷演濡首、妙心菩薩等所說慧要，及舍衛國長者優婆夷為須菩提所現感動，乃至轉一生補處之輪。佛復告阿難：「當受是上要之慧。又是，賢者！此名『濡首無上清凈分衛經』，亦名『決了諸法如幻如化三昧』。勤念受持，當廣宣傳普布演說。又是，阿難！若善男子、善女人等，聞斯要，專心信向。是者，阿難！則應面見諸佛世尊；又為濡首童真菩薩必所感致無上正真之道，會成至佛。況其受持誦習諷讀奉行應者，德極無上。是善男子、善女人等，為逮諸佛之慧藏，為得諸佛最上要鎮，又為諸佛之所擁護，普為十方諸現在佛所授封莂。諸佛為手授其決，當成無上正真道慧。」

佛說是已，濡首童真、龍首、妙心及諸菩薩，舍利弗、須菩提等及眾比丘，一切會者諸天、龍神、阿須倫、人與非人，聞佛所說莫不歡喜，前為佛作禮而退。

佛說濡首菩薩無上清凈分衛經卷下

【現代漢語翻譯】現代漢語譯本：微妙的真理，如同夢境、幻覺、變化、野馬奔騰、影子、回聲一般，這些是智慧深奧的極致，是諸佛的要義。這應當被理解為無形無相，其本質是無幻的說法。當時，佛陀回頭告訴賢者阿難：『接受這些名為「濡首」的諸法要義。』阿難恭敬地向前長跪，對佛說：『是的，世尊！我將如教奉受。這部經應當叫什麼名字？我們應當如何奉持？』當時，佛陀再次詳細闡述了「濡首」、「妙心菩薩」等所說的智慧要義，以及舍衛國長者優婆夷因須菩提的示現而感動，乃至轉生為一生補處菩薩的因緣。佛陀又告訴阿難：『應當接受這至上的智慧要義。還有，賢者！這部經名為《濡首無上清凈分衛經》，也名為《決了諸法如幻如化三昧》。要勤勉地念誦受持，應當廣泛宣傳，普遍演說。還有，阿難！如果善男子、善女人等，聽聞這些要義，專心信奉。這樣，阿難！他們就應當面見諸佛世尊；又因為「濡首童真菩薩」的感召，必定能獲得無上正真之道，最終成就佛果。更何況那些受持、誦習、諷讀、奉行的人，他們的功德極其無上。這些善男子、善女人等，將獲得諸佛的智慧寶藏，將獲得諸佛最上的要鎮，又將得到諸佛的擁護，普遍被十方諸現在佛所授記。諸佛會親手給予他們決斷，他們將成就無上正真道慧。』佛陀說完這些話后，「濡首童真」、「龍首」、「妙心」以及諸菩薩，舍利弗、須菩提等以及眾比丘，所有在場的天人、龍神、阿修羅、人和非人，聽聞佛陀所說，無不歡喜，上前向佛陀作禮後退下。《佛說濡首菩薩無上清凈分衛經》卷下

【English Translation】 English version: The subtle truth, like a dream, an illusion, a transformation, a wild horse, a shadow, an echo, these are the profoundest depths of wisdom, the essence of all Buddhas. This should be understood as formless and imageless, its nature being a non-illusory teaching. At that time, the Buddha turned and said to the venerable Ananda, 'Receive these essential teachings of all dharmas called 'Nuru Shou (Gentle Head)'.' Ananda respectfully knelt down before the Buddha and said, 'Yes, World Honored One! I will receive them as taught. What should this sutra be called? How should we uphold it?' At that time, the Buddha further elaborated on the essential wisdom spoken by 'Nuru Shou', 'Wonderful Mind Bodhisattva', and others, as well as the story of the laywoman of Shravasti who was moved by Subhuti's manifestation, and even the cause of turning into a Bodhisattva who will attain Buddhahood in one more life. The Buddha then told Ananda, 'You should receive this supreme essence of wisdom. Furthermore, venerable one! This sutra is named 'Nuru Shou Supreme Pure Division Guard Sutra', and also named 'Samadhi of Resolving All Dharmas as Illusions and Transformations'. Diligently recite and uphold it, and you should widely propagate and universally expound it. Furthermore, Ananda! If good men and good women, upon hearing these essentials, wholeheartedly believe and aspire to them. Then, Ananda! They should meet all the Buddhas, the World Honored Ones; and because of the inspiration of 'Nuru Shou Pure Youth Bodhisattva', they will surely attain the supreme and true path, and ultimately achieve Buddhahood. How much more so for those who receive, recite, chant, and practice it, their merits are supremely unsurpassed. These good men and good women will obtain the wisdom treasury of all Buddhas, will obtain the supreme essential treasure of all Buddhas, and will also be protected by all Buddhas, and will be universally prophesied by all the Buddhas present in the ten directions. The Buddhas will personally give them the resolution, and they will achieve the supreme and true wisdom of the path.' After the Buddha finished speaking, 'Nuru Shou Pure Youth', 'Dragon Head', 'Wonderful Mind', and all the Bodhisattvas, Shariputra, Subhuti, and the assembly of monks, all the beings present, including gods, dragons, asuras, humans, and non-humans, upon hearing what the Buddha had said, were all delighted, and after bowing to the Buddha, they withdrew. The End of the Lower Volume of the Sutra Spoken by the Buddha on the Nuru Shou Bodhisattva's Supreme Pure Division Guard