English
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，若响如影，宁所了乎？”
Chinese
曰：“知法身如幻化影，无了不了亦无言说。而仁云何举声说耶？”曰：“向所言如响之声，为诸文说着行者耳。” 曰：“如仁言，则其法身，为有内外，有其彼此处于中间。为有数观，已在二数则有处所。”又曰：“英首！于法身者，都无响应亦无影像，无心无意，无念无识，无言无说，无异无同。无二之趣亦无一归，于一无一亦无所处。是者，英首！本无法身，微妙印说，极世所归，无上无比道要之藏。” 于时佛叹濡首曰：“善哉，善哉！如濡首所言，乃应清净法身说也。” 时座中五百比丘、五百比丘尼，闻濡首所说，皆逮无所从生法乐忍。又舍卫国清信士女二千人，本不发心于大乘行，闻此要说，即自坚固于无上正真道意。万二千天子，意亘踊跃发菩萨心，各在虚空而歌濡首，积德过劫，功成无量。 是时濡首童真菩萨，以其平旦欲入城分卫。整圣无上清净道服，执御应器，持法锡杖，粗顺如佛。机检典制，度量俨然，庠行安步，进止端严，回旋顾眄光色无量，诸根静寂常应道定，威仪述叙礼法肃齐，众德悉备靡不雅然。如猛师子，如大龙王，景福之祚㸌出树园，威相无量德好卓异，晖颜炜晔光曜炳然。濡首童真方出祇门，即自念言： 现代汉语译本 ‘如果（法身）像回声一样，那么它能被了知吗？’ 回答说：‘知道法身如幻化之影，既没有了知也没有不了知，也没有言说。而您为何要发出声音来说呢？’ 回答说：‘刚才所说的像回声一样的声音，是为了那些正在修行的文书者而说的。’ （对方）说：‘如果像您所说，那么法身就有内外之分，有彼此之别，处于中间。有数量的观察，已经处于二元对立，那么就有处所。’ 又说：‘英首（对菩萨的尊称）！对于法身来说，根本没有回应也没有影像，没有心也没有意，没有念也没有识，没有言说也没有表达，没有差异也没有相同。没有二元的趋向也没有一元的归宿，对于一来说，既没有一也没有处所。’ ‘英首！本来就没有法身，这是微妙的印证之说，是世间所归宿的，是无上无比的道要之藏。’ 这时，佛陀赞叹濡首（菩萨名）说：‘善哉，善哉！如濡首所说，才是应清净法身的说法。’ 当时，座中的五百比丘、五百比丘尼，听到濡首所说，都获得了无所从来生的法乐忍（一种对佛法的深刻理解和接受）。 又有舍卫国（古印度地名）的清信士女二千人，本来没有发心修习大乘佛法，听到这个重要的说法，就坚定了修习无上正真道的心意。 一万二千天子，心中踊跃，发起了菩萨心，各自在虚空中歌颂濡首，积累的功德超过了无数劫，功德成就无量。 这时，濡首童真菩萨，在清晨想要入城乞食。整理好至高无上的清净道服，拿着应器（钵），拄着法锡杖，大致像佛陀一样。 行为举止符合典章制度，度量庄严，缓步行走，进退端正，回旋顾盼，光彩无量，诸根寂静，常处于道定之中，威仪举止符合礼法，庄严肃穆，各种美德都具备，没有不优雅的。 像勇猛的狮子，像巨大的龙王，吉祥的福泽从树园中显现出来，威严的相貌无量，德行美好卓越，容颜光辉灿烂，光芒闪耀。 濡首童真刚走出祇园（佛陀常住的精舍），就自己想到：
English
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: --------------------------------------------------------------------------------
Chinese
“今入舍卫，必有十方诸土菩萨普来之众，应承圣旨所感动者，便当如佛。”寻以其像不移所住，己身一一毛孔之相，出化菩萨。其诸化者，睹于十方，悉现其化，一一国土化所化者，各称言曰：“濡首菩萨稽首世尊！恭问游居。佛祚康强，景福无量乎？” 又诸如来所侍弟子，悦目遑喜，各问其佛：“斯从何方乃来现此？”诸土世尊各告侍曰：“有土名忍，佛号能仁如来、至真、等正觉。彼有菩萨，名曰濡首，道慧难测，权辩无量，悉于诸国博现佛事。今于彼土兴显大道，故身毛相而现其化，唱此感动，进诸疑惑。” 普土菩萨及诸众生，见所变化，各闻佛语，亿垓菩萨悉得无所从生法乐忍。万亿之众在生死流，闻濡首名又睹化应，皆发无上正真道意。十方菩萨莫不乐喜，愿见濡首，听禀清异上闻之说，微妙法像，得睹其佛及彼菩萨。诸士寻随无数菩萨，各启世尊：“欲之忍界睹能仁佛，礼事供养。又见濡首观听变说。”诸佛默然，即应受教。各承圣力迁飞彼土，忽升忍界到濡首所。 诸来菩萨咸怀敬仰，或持天华，或擎明宝，或执垂珠，或直叉手，或作天乐，或列虚空散华末香、吹噭鸣珂，或复歌颂濡首童真道显普祐无上之德，或欲宾导侍卫濡首，肃恭而行，瞻睹无厌。 是时释梵及四 现代汉语译本：现在进入舍卫城，必定有十方国土的菩萨普遍前来，他们是受到佛的旨意感动的，应当像佛一样。随即，濡首菩萨的形象没有移动，他自身每一个毛孔都显现出化身菩萨。这些化身菩萨，在十方世界显现，每一个国土的化身和被化身者，都各自称说：‘濡首菩萨向世尊稽首！恭敬地问候您的游居。佛的福祚安康强盛，景福无量吗？’ 又，那些侍奉如来的弟子们，喜悦而兴奋，各自问他们的佛：‘这些菩萨是从哪里来的，现在显现于此？’各国土的世尊都告诉他们的侍者说：‘有一个国土名为忍土（Saha），佛号能仁如来（Shakyamuni Tathagata）、至真（Arhat）、等正觉（Samyaksambuddha）。那里有一位菩萨，名叫濡首（Ruoshou），他的道慧深不可测，权巧辩才无量无边，在各个国土广泛地显现佛事。现在他在那个国土兴盛显扬大道，所以从自身毛孔显现化身，唱诵这些感动人心的言辞，消除各种疑惑。’ 各方国土的菩萨以及所有众生，见到这些变化，听到佛的言语，亿万菩萨都获得了无所从来、无所去处的法乐忍（Anutpattika-dharma-kshanti）。万亿在生死轮回中的众生，听到濡首菩萨的名字，又看到他的化身显现，都发起了无上正真道意（Anuttara-samyak-sambodhi-citta）。十方菩萨没有不欢喜的，都希望见到濡首菩萨，听闻他清净殊胜的说法，微妙的法相，得以见到佛陀和那位菩萨。这些菩萨随即跟随无数菩萨，各自向世尊禀告：‘想要去忍界（Saha）瞻仰能仁佛（Shakyamuni Buddha），礼拜供养。也想见到濡首菩萨，观看听闻他的变化和说法。’诸佛默然，表示接受他们的请求。他们各自承蒙佛的圣力，飞往那个国土，忽然升到忍界，来到濡首菩萨所在之处。 前来的菩萨们都怀着敬仰之心，有的拿着天花，有的捧着明亮的宝物，有的拿着垂珠，有的直接叉手，有的演奏天乐，有的在虚空中散布花朵和香末，吹奏法螺，有的歌颂濡首童真菩萨显现的普遍护佑的无上功德，有的想要引导侍卫濡首菩萨，恭敬地行走，瞻仰观看而不知厌倦。 这时，释提桓因（Shakra Devendra）和四大天王（Chaturmaharajika）