English
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,' --------------------------------------------------------------------------------
Chinese
，龙首！幻师现化，而幻所化了无恐怯。如是，龙首！此菩萨解本空法无著之行则无恐怖。若有菩萨有恐怖者，是菩萨便不为极世福田也。是菩萨不了空法故，自起恐怯之心耳。” 于时龙首问濡首曰：“菩萨为可得道乎？”答曰：“菩萨可得道也。” 龙首又问：“云何，濡首！其谁可得至于道耶？”曰：“其无名无性，亦无号字，亦无处所，永无所为，亦无得者，斯可至道。” 曰：“云何菩萨当得道乎？”答曰：“龙首！若有菩萨欲得道者，当以无发心，亦无念道，不想道场，不念人界。心亦无处无念无得，亦无识着，以无见心，是行菩萨，可得至道。” 曰：“仁以何心而发道意？”答曰：“龙首！吾无数心，亦无当发。又无甫发，无发不发。又吾亦复不至道矣，不念道场不坐佛树，亦不得道不转法轮，亦不化过生死之类。所以者何？若此，龙首！以诸法无所有故，无动无摇，无出无入，亦无所持。以本空故，吾以斯法可得至道。” 曰：“濡首！是为正要无上无比之至说也。其诸于斯解如是法，彼则长脱一切尘劳，其已脱于尘劳数者，乃至应永脱于魔波旬。”曰：“非可脱于魔波旬也。何则然者？以其诸魔亦道之数。所以者何？魔及魔天皆悉本无，无取无得，无想无念。以 现代汉语译本：龙首啊！幻术师变幻事物，而幻术所变之物并无恐惧。同样，龙首啊！这位菩萨理解本性空寂的法，其行为没有执着，因此没有恐惧。如果菩萨有恐惧，那么这位菩萨就不是世间最值得尊敬的福田。这位菩萨因为不了解空性之法，才会自己产生恐惧之心。 当时，龙首问濡首：‘菩萨可以得道吗？’濡首回答说：‘菩萨可以得道。’ 龙首又问：‘那么，濡首！是谁可以达到道呢？’濡首说：‘那无名无性，也没有称号，也没有处所，永远没有作为，也没有得道者，这样的人可以达到道。’ 龙首问：‘菩萨应当如何才能得道呢？’濡首回答说：‘龙首！如果有菩萨想要得道，应当以无发心，也没有念道之心，不想道场，不念人界。心也没有处所，没有念头，没有所得，也没有执着，以无所见的心，这样的菩萨修行，可以达到道。’ 龙首问：‘您以什么样的心而发道意呢？’濡首回答说：‘龙首！我没有无数的心，也没有应当发心的时候。又没有刚刚发心，没有发心和不发心。而且我也不去追求道，不念道场，不坐在菩提树下，也没有得道，不转法轮，也不度化生死轮回的众生。为什么呢？因为，龙首！一切法本性空寂，没有动摇，没有出入，也没有所持。因为本性空寂，我以这样的法可以达到道。’ 龙首说：‘濡首！这是最正确、最殊胜、无与伦比的至理之说。那些理解这种法的人，他们将永远脱离一切尘劳，那些已经脱离尘劳的人，乃至应该永远脱离魔波旬（Mara Papiyas，魔王）。’濡首说：‘不是脱离魔波旬。为什么呢？因为那些魔也是道的一部分。为什么呢？魔和魔天本来都是空无，没有取，没有得，没有想，没有念。因为’
English
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。”
Chinese
曰：“何谓为道？”濡首答曰：“道乎，龙首！在乎一切，一切亦道。道像虚空，道体广荡，亘然恢廓，普大含容，靡不周至亦无限碍。如是，龙首！道至一切一切亦道，斯谓无上真本无道也。” 曰：“仁，龙首！欲得道乎？”曰：“吾欲得不可获道。”曰：“欲得道，宁非戏行耶？所以者何？如龙首言：‘欲得不可获道。’道何可得乎？若道可得，道为有处。譬如有人兴念此言：‘吾使幻化坐于道树然致正觉。’如是言者，岂非响声耶？其幻化人，亦不可得，亦不与诸法有合有离，亦无所著，以本空故。若，龙首！一切诸法如幻如化，而起有想，念欲得道耶？又如来说诸法本无，无念无想无所著。其解是者，斯乃得道。诸法无所入亦无能毁，法不与法有合有离，况法与法当有毁乎？法无附合亦不离散。所以者何？若此，龙首！诸法无合，以其本无都亦无我。又若虚空亦无所有，无像无念，无动无摇，亦无戏行。诸法本无，寂寞如空，如幻如梦，无喻无比。诸法若此，都无等伦亦无像也。” 诸来之众听濡首所说微妙，踊跃欣喜各怀无倦，渴仰悚恭专心思受。说是如化深妙法时，八万菩萨逮得无退转，无量天人发无上意。 是时龙首答濡首曰：“善哉，善哉！童真 现代汉语译本：所以说，魔也是道的一部分。” 问道：‘什么是道？’濡首回答说：‘道啊，龙首（指提问者）！它存在于一切事物之中，一切事物也都是道。道就像虚空一样，道的本体广大无边，亘古绵延，普遍广大，包容一切，无所不至，也没有任何阻碍。像这样，龙首！道存在于一切事物之中，一切事物也都是道，这就是所谓的无上真本无道。’ 问道：‘仁者，龙首！你想得到道吗？’回答说：‘我想得到那不可获得的道。’问道：‘想得到道，难道不是一种戏论吗？为什么呢？就像龙首所说：‘想得到那不可获得的道。’道怎么可能被得到呢？如果道可以被得到，那么道就有一个确定的处所。比如有人产生这样的念头：‘我让幻化的人坐在菩提树下，然后证得正觉。’这样说的人，难道不是在说空话吗？那个幻化的人，也是不可得的，也不与诸法有合有离，也没有任何执着，因为其本性是空。如果，龙首！一切诸法都如幻如化，却生起想要得到道的想法吗？又如来说诸法本无，无念无想无所执着。理解这一点的人，就得到了道。诸法无所入，也没有能毁坏它的东西，法与法之间没有合也没有离，更何况法与法之间会有毁坏呢？法不依附也不离散。为什么呢？如果这样，龙首！诸法没有聚合，因为其本性是空，也没有我。又像虚空一样，什么都没有，没有形象，没有念头，没有动摇，也没有戏论。诸法本性是空，寂静如虚空，如幻如梦，无法比喻，无法比较。诸法如果这样，就没有同等，也没有形象。’ 前来听法的众人，听到濡首所说的微妙之法，都欢喜踊跃，各自怀着不懈的精进，渴望仰慕，恭敬专心地领受。当宣说这种如幻如化的深妙之法时，八万菩萨证得了不退转的境界，无数天人发起了无上菩提之心。 这时，龙首回答濡首说：‘太好了，太好了！童真（指濡首）！’
English
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)!’ --------------------------------------------------------------------------------