English
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' --------------------------------------------------------------------------------
Chinese
萨住空无想愿法，一切众生无能动者。又，是菩萨处于佛树乃至道场，无能动摇。” 问曰：“濡首！何谓佛树道场之处？”濡首答曰：“何谓，龙首！如来化处、化所依坐？何谓如来化之觉法及现神变化度说法？谁为如来？其谁化者？”龙首答曰：“吾尚不见如来之化及法身像处，何况所化复现威神；又所说法及所变化乎？一切如化，本无亦化，其化亦化，亦如化耳。”濡首曰：“善哉，善哉！龙首菩萨！为吾发遣应慎之法，为如彼诸深妙无著法忍说者，是为无上无比之说也。” 彼时龙首谓濡首曰：“于斯妙像要法之说，亦无起行又无入忍者。所以者何？若此，濡首！以诸法本净，其相本空，亦无处所，亦无巢窟，无色无像，诸法悉等如虚空。若此，濡首！其有法当起法忍者，则如来化亦逮法忍，影、响、梦、幻、野马、泡沫、芭蕉之属，亦悉当复成其法忍。所以者何？以其忍处悉空如空，都无起法忍之者。又忍者亦无其起，亦不已起，又无当起，亦无甫起。又其忍者，亦无是处，亦非彼处，亦无中处。此乃无上无比要忍。若此菩萨于是慧心，不恐不怖亦无畏惧，是则菩萨摩诃萨便应无上法忍之行。” 十方诸来神通菩萨，其闻濡首所说深妙，咸悉踊跃皆逮此定。 是时濡首谓龙首曰： 现代汉语译本：菩萨安住于空、无想、无愿的法中，一切众生都无法动摇他。而且，这位菩萨处于佛树下乃至道场，也没有任何力量可以动摇他。 龙首问道：‘濡首！什么是佛树道场之处？’濡首回答说：‘龙首！什么是如来化现之处、化现所依坐的地方？什么是如来化现的觉悟之法以及展现神通变化度化众生的说法？谁是如来？又是谁被如来所化？’龙首回答说：‘我尚且没有见到如来的化身以及法身显现之处，更何况是被化者所展现的威神；又何况是所说的法以及所变化的事物呢？一切都如幻化，本来不存在，幻化本身也是幻化，都如同幻化一般。’濡首说：‘善哉，善哉！龙首菩萨！你为我阐发了应当谨慎的法，为像那些深奥微妙、无所执著的法忍所说的那样，这是无上无比的说法啊。’ 那时，龙首对濡首说：‘对于这微妙的法相和重要的法义的阐述，既没有发起修行，也没有进入忍受。这是为什么呢？因为，濡首！一切诸法的本性都是清净的，它们的相状本来就是空无的，也没有固定的处所，也没有安身的巢穴，没有颜色，没有形象，一切诸法都平等如同虚空。如果，濡首！有法应当发起法忍，那么如来的化身也应当获得法忍，影子、回声、梦境、幻象、野马、泡沫、芭蕉之类的东西，也应当都再次成就法忍。这是为什么呢？因为它们忍受之处都空如虚空，根本没有发起法忍的人。而且，忍受者也没有发起，也没有已经发起，也没有将要发起，也没有刚刚发起。而且，忍受者也没有这个处所，也不是那个处所，也没有中间的处所。这才是无上无比重要的忍。如果这位菩萨对于这种智慧之心，不恐惧，不害怕，也没有畏惧，那么这位菩萨摩诃萨就应当修行无上法忍。’ 十方诸佛所派遣来的具有神通的菩萨们，他们听闻濡首所说的深奥微妙之法，都感到欢喜踊跃，都获得了这种禅定。 这时，濡首对龙首说：
English
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: --------------------------------------------------------------------------------
Chinese
“云何，族姓子！其菩萨者，以无著行得入法忍乎？”答曰：“濡首！若有菩萨想念所向则为着行，言吾解深，云：‘我深忍明达晓了，吾已至道。’其语此言，皆亦着行。” 濡首又问：“菩萨何行，修应得道？”答曰：“于诸法都无所入，不念诸法，了诸法无。其诸法者，依着因缘，于本为空，获无所有。是行菩萨，便应道忍。设如此行，为无所行，譬人寝寐于梦所行。”龙首又曰：“然其梦者，不行方隅亦无所行，亦无去来无住无坐。其寐寤已，则达而信。所梦空身，无持无舍，都无执持。无像无相，亦无处所，亦无所有，其若虚空。如是，濡首！菩萨之行，当无所著亦无所入，如空本无亦无戏行。此则极世无上福田，斯乃应受一切供养，为无量导，是最福地，为应最上法忍之行。” 普来众会率怀喜敬，各所赍华宝以散濡首，瞻睹欣踊悦豫无量。 于是龙首谓濡首曰：“宜可俱进入城分卫。”曰：“仁去矣！行分卫时，无念举足下足躇步，无念动摇，亦当无处无住无游，无屈无申。无心无念，无所发行，行无所想，亦无城想，游无路想，又无城郭县邑丘聚想，亦无里巷、无家居想，无门户念，无想男女，无想幼弱，都无心想，行当无念。所以者何？以其法行当如是故。亦无所著，无色无像 现代汉语译本： “云何，族姓子（指有德行的男子）！那些菩萨，是凭借不执著的修行而证得法忍的吗？”濡首（一位菩萨的名字）回答说：“如果菩萨心中有任何执著，那就是执著的修行。如果他说‘我理解得很深’，或者说‘我深刻地忍受、明了、通晓，我已经到达了道’，这些话语都属于执著的修行。” 濡首又问：“菩萨应该如何修行，才能证得道呢？”回答说：“对于一切法都无所执著，不思念任何法，了知一切法本性为空。这些法，依赖因缘而生，其本性为空，最终一无所有。这样的修行，菩萨才能证得道忍。如果这样修行，就如同无所修行，就像人在睡眠时梦中所做的事情一样。”龙首（另一位菩萨的名字）又说：“然而梦境中的行为，没有方向，也没有实际的行动，没有来去，没有停留，也没有坐卧。当人醒来时，就会明白并相信，梦中的身体是虚幻的，没有执持，也没有舍弃，完全没有执著。没有形象，没有相状，也没有处所，一无所有，就像虚空一样。如此，濡首！菩萨的修行，应当无所执著，也无所入，如同虚空一样，本无所有，也没有虚妄的行动。这才是世间无上的福田，应当接受一切供养，是无量的引导，是最有福德的地方，是应当修习最上法忍的修行。” 普来众会（指在场的所有人）都怀着喜悦和敬意，各自拿着鲜花和珍宝散向濡首，瞻仰他，欢喜踊跃，无比快乐。 这时，龙首对濡首说：“我们应该一起进城去乞食。”濡首说：“您去吧！在乞食的时候，不要想着抬脚和落脚，不要想着行走，也不要想着任何地方，不要停留，不要游荡，不要屈身，不要伸展。心中无念，无所发起，行走时无所思，也不要想城池，游走时不想道路，也不要想城郭、县邑、丘陵、村落，也不要想里巷、家宅，不想门户，不想男女，不想老幼，心中没有任何想法，行走时应当无念。为什么呢？因为法的修行应当如此。也不要执著于任何事物，没有颜色，没有形象。”
English
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.” --------------------------------------------------------------------------------