Chinese
菩萨快说是像深邃妙法，为未曾有。如吾从仁逮闻此要，始今日明，为已得道。” 曰：“族姓子！法无言说亦无见闻，吾不说深又无浅说；仁亦不得，道无得不得。何则然者？如卿，龙首！念欲得道，为想戏行处乎？受者堕有望见，使其云：‘有深浅法’耳。吾无所说，法无言说，亦无宣畅亦无所行，亦无能说诸法本者。又，龙首！譬如有人而言曰：‘吾为幻化。’广说识法，其化无识，言当说识耶？彼则缘此起劳诤想。何则然者？以化无识，不可为所说。如是，龙首！诸法本无，无所有亦无处所。是族姓子，当了如此解，谓具足法行者也。” 尔时于是妙心菩萨神彻视听，睹闻濡首在异别处讲上要菩萨之谈，忽到其所，见大会场，喜而叹曰：“善哉，善哉！诸上正士大士之等普众会，此为何谈讲乎？”濡首答曰：“族姓子！于诸如来深要法中，获无正士大士之名。又菩萨者，不自名言：‘我是菩萨正士大士。’其有想着，住戏行众，自称菩萨，复言大士，又云：‘吾为法之大讲。’又复，妙心！其响者宁有言：‘声出。’不？响复有耳识所著不？于响法为有所受持不乎？”龙首答曰：“都无也。”“如是，龙首！诸法若响，无名无像。其取著者则有戏行，缘戏行故便有流转。长不解诸法如本无响也， 现代汉语译本：菩萨连忙说，这就像深邃微妙的佛法，是前所未有的。如果我从您这里听闻了这个要义，今天才明白，这才是真正得道了。 濡首菩萨说：‘善男子！佛法是无法用言语表达的，也无法用见闻来感知。我没有说它深奥，也没有说它浅显；您也无法得到，因为道是无所谓得与不得的。为什么会这样呢？就像您，龙首！您想得到道，这难道不是一种妄想和戏论吗？接受这种想法的人会陷入有无的见解，认为‘佛法有深浅’。我没有什么可说的，佛法是无法用言语表达的，也无法宣扬，也无法修行，也没有人能说出诸法的本源。还有，龙首！譬如有人说：‘我是一个幻化。’他广泛地解释识法，但幻化本身是没有意识的，那么他所说的识又是什么呢？他会因此而产生争论和妄想。为什么会这样呢？因为幻化本身没有意识，所以无法被描述。同样，龙首！诸法的本性是空无的，既不存在，也没有处所。善男子，当理解到这一点，才能说是具足了佛法修行的人。’ 这时，妙心菩萨以神通力观察听闻，看到濡首菩萨在其他地方讲说菩萨的要义，忽然来到这里，看到大会场，欢喜地赞叹说：‘太好了，太好了！各位上首正士大士等普众聚集在这里，这是在讲什么呢？’濡首菩萨回答说：‘善男子！在诸佛如来深奥的佛法中，没有所谓的正士大士之名。而且菩萨，不会自己说：‘我是菩萨正士大士。’那些执着于此，住在戏论中的人，自称菩萨，又称大士，还说：‘我是佛法的大讲者。’还有，妙心！声音会有‘声出’的说法吗？声音会有耳朵的意识执着吗？对于声音的佛法，会有所接受和执持吗？’龙首菩萨回答说：‘都没有。’‘是的，龙首！诸法就像声音一样，没有名称，没有形象。那些执着于此的人就会有戏论，因为戏论就会有流转。长久不理解诸法如本无声音一样，’
English
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,' --------------------------------------------------------------------------------
Chinese
则于生死而行诤想，已起诤行便堕躁动，已在躁动即无生死流于五道。便由不解其无故也。” 于是濡首谓龙首曰：“又，族姓子！如世尊告诸比丘曰：‘是比丘！汝等无著戏乐想行，为汝辈说寂寞之行。’念释师子说法如是，专心一意听受随法，入要行忍当无所著。若此族姓子！其菩萨解顺是说，晓本空净，于本寂寞明了如是。此乃长脱五道之趣。” 时龙首曰：“谁于生死而有脱者？”濡首答曰：“族姓子！何谓如来所化生死为脱者乎？宁复有去来今耶？若是，龙首！圣师十力，以此要言化度生死。”曰：“如世尊常所说教：‘诸法如化。’又仁亦说：‘诸法无所有。’以是言之，一切众生为当皆成无上觉道耶？”答曰：“龙首！若一切解如是者，此乃至道要行之言。故吾不说法，法无说念，无受无持，无得无失，无言无语。何则然者？以诸法为无所持，亦无所有无念无识，以无处所故。又若一切，解诸法如幻如化无所有者，则众生类皆至觉道。譬如，龙首！幻师所化。然幻者自了化之本末，为化化耳。于诸法亦无所化，亦无住置。普悉是世，天、龙、鬼神、魔，及梵天、沙门、梵志，至于极世，无能令幻者于其所化有坚固想。何则然者？以彼幻士自达所化化本自耳，无幻无化，都无所有。而幻者明 那么就会在生死中产生争斗的想法，一旦产生争斗的行为就会陷入躁动，一旦陷入躁动就无法脱离生死，在五道中流转。这都是因为不理解其本无的缘故。” 于是濡首对龙首说：“还有，族姓子！正如世尊告诉诸比丘说：‘诸位比丘！你们不要执着于嬉戏享乐的想法和行为，我为你们宣说寂静的修行。’如果能像这样忆念释迦狮子（释迦牟尼佛的尊称）的教法，专心一意地听受并随法修行，进入要义并安忍，就应当没有任何执着。如果这位族姓子！菩萨能够理解并顺应这个教导，明白万法本性空寂清净，对于本来的寂静明了通达，这样就能长久地脱离五道轮回的苦趣。” 这时龙首说：“谁能在生死中获得解脱呢？”濡首回答说：“族姓子！如来所教化的生死解脱，是指什么呢？难道有过去、现在、未来吗？如果这样，龙首！圣师（佛陀）以十力（佛陀的十种力量）用这个要义来教化度脱生死。”龙首说：“正如世尊常常教导的：‘诸法如幻化。’而且您也说：‘诸法无所有。’按照这个说法，一切众生都将成就无上觉道吗？”濡首回答说：“龙首！如果一切众生都能这样理解，这就是通往至高道的要义。所以我不说法，因为法没有说念，没有接受和持有，没有得到和失去，没有言语和沉默。为什么呢？因为诸法没有可以执持的，也没有所有，没有念头和意识，因为没有处所。而且如果一切众生都能理解诸法如幻如化，没有实体，那么众生都将到达觉悟的道路。譬如，龙首！幻术师所变幻出来的东西。然而幻术师自己明白幻化的本末，只是为了变幻而变幻。对于诸法也没有所变幻，也没有住处。普遍来说，世间的天、龙、鬼神、魔，以及梵天、沙门、婆罗门，乃至整个世界，没有人能让幻术师对于他所变幻的东西产生坚固的执着。为什么呢？因为那个幻术师自己明白所变幻的本性，本来就是虚幻的，没有幻术也没有变幻，一切都是空无所有。而幻术师明白
English
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 --------------------------------------------------------------------------------
Chinese
知一切为化所惑，于无所有而起有想，无常想常，无我想我，著有想念求无想法。望念无色住无所有。由不解本、不了无故，续流生死。若有明晓诸法本者，彼众一切则于佛法即无还转而成正觉。所以者何？若此，龙首！以彼众生皆在觉道法之数故，故诸一切于佛法而无挂碍，是故众生悉住佛法也。然众生等，心亦不寤本空清法，无名无识亦无所住，无戏行，无倚无著，寂如虚空。亦不巢窟无上寂定，亦无所生，又无身法。其有忍于深空法者，此则不离于佛法矣。所以者何？若此，龙首！诸佛之法终不可以想行而至，其有想着，有言有说有宣有广，殊不可以得佛道法也。” 于是龙首谓濡首曰：“善哉，善哉！仁乃快说无思议法。谁当信此一切众生不离佛法？” 濡首答曰：“族姓子！其世尊子坚住信法，八等之地及须陀洹、斯陀含、阿那含、阿罗汉、辟支佛，菩萨阿惟越致无动转者，斯诸菩萨已住清净行空法者，是等当信耳。所以者何？此，龙首！其诸菩萨行如是者，便自誓愿：‘必绍大业！吾升佛树，结趺定坐，终不动转，至于得成无上平等觉。必将来一切诸天龙鬼神极世之前，成其大导，当师子吼。’所以者何？若是，龙首！菩萨了空无想行法，住如门阃、坚喻须弥，无能动者。如是，龙首！其菩 现代汉语译本：明白一切都是被幻化所迷惑，在本来什么都没有的情况下产生有存在的想法，把无常的当成常有的，把无我的当成有我的，执着于有存在的想法而寻求不存在的想法。希望通过念想没有颜色而停留在什么都没有的状态。由于不理解根本，不明白空性，所以持续在生死中流转。如果有人能够明了诸法的根本，那么他们的一切都将在佛法中不再退转，最终成就正觉。这是为什么呢？龙首啊！因为这些众生都属于觉悟之道的一部分，所以一切在佛法中都没有障碍，因此众生都安住于佛法之中。然而，众生们的心并没有觉悟到本性是空寂清净的，没有名称，没有识别，也没有任何停留之处，没有虚妄的行为，没有依靠，没有执着，寂静如同虚空。也不安住于无上的寂静禅定，也没有产生，也没有身体的束缚。那些能够忍受深奥空性法的人，就不会离开佛法了。这是为什么呢？龙首啊！诸佛的法最终不能通过思维和行为来达到，那些执着于思考，有言语，有宣说，有广布的人，是无法获得佛道之法的。” 于是龙首对濡首说：‘太好了，太好了！您真是快速地阐述了不可思议的法。谁会相信一切众生都没有离开佛法呢？’ 濡首回答说：‘族姓子！那些世尊的弟子，坚定地安住于信法，处于八地（菩萨修行阶位）的菩萨，以及须陀洹（初果）、斯陀含（二果）、阿那含（三果）、阿罗汉（四果）、辟支佛（独觉），还有菩萨中不退转的阿惟越致，这些菩萨已经安住于清净的空性法，他们会相信这些。这是为什么呢？龙首啊！这些菩萨如果这样修行，就会自己发誓：‘必定继承伟大的事业！我将登上菩提树，结跏趺坐，终将不动摇，直到成就无上平等觉。必定将来在一切天龙鬼神面前，成为伟大的导师，发出狮子吼。’这是为什么呢？龙首啊！菩萨明了空性无想的修行方法，安住如门槛一般，坚固如须弥山，没有任何力量可以动摇他们。像这样，龙首啊！那些菩萨’