English
'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' --------------------------------------------------------------------------------
Chinese
多济疗捞雾龙，援雪生死䒵莇众秽，荡除心垢通导迷惑，法为无上修蒙永度。其诸菩萨，久履梵行无上清净，仙圣明类大神通等，弘显德者，无上之徒。于此乃逮信向是像深妙法众，今普自归之。”濡首答曰：“若此，妙心！其无脱者，斯当果致无上等觉。” 曰：“云何，濡首！其谁无脱耶？”曰：“其有执持，斯当求脱。如是，妙心！法无执持亦无系着。又，族姓子！法都无脱亦无执持，当谁有脱？无缚无脱诸法，无持无取无舍。譬如人语幻者言：‘善男子！为深入人解之脱之所可执持。’幻答人曰：‘吾亦非男亦非凡人，吾无所持，当何所脱？’是者，妙心！道无执脱，当观其无，无本空净矣。” 佛说濡首菩萨无上清净分卫经卷上 大正藏第 08 册 No. 0234 佛说濡首菩萨无上清净分卫经 佛说濡首菩萨无上清净分卫经卷下 宋沙门翔公于南海郡译 时龙首菩萨谓濡首曰：“去矣，族姓子！东行分卫。”答曰：“龙首！其幻化、野马宁有东西南北方乎？” 曰：“吾于仁前尚不能言，况敢所说。何则然者？以其诸辩从尊所问。仁即应顺如法发遣，一一解散而无挂碍，故吾无辞莫知所对。”曰：“夫达者都无言取，况共乃复有所说乎？是者诸法之无由矣 现代汉语译本 多济疗捞雾龙（指众生），救拔生死轮回中的苦难，涤除心中的污垢，引导人们摆脱迷惑，佛法是无上的修行，使人永远解脱。那些菩萨，长久以来奉行清净的修行，拥有无上的清净，如同仙圣一般明智，具有大神通等，弘扬德行的人，是无上的修行者。他们现在都归向这深奥微妙的佛法，普遍地皈依它。”濡首菩萨回答说：“如果这样，妙心（指佛陀）！那些没有解脱的人，最终将获得无上的正等觉悟。” 佛陀说：“那么，濡首！谁没有解脱呢？”濡首菩萨回答说：“那些有执着的人，才会寻求解脱。妙心！佛法本身没有执着，也没有束缚。而且，善男子！佛法根本没有解脱，也没有执着，那么谁需要解脱呢？一切法既没有束缚也没有解脱，没有执持，没有取舍。譬如有人对幻术师说：‘善男子！请深入了解人们所执着的解脱。’幻术师回答说：‘我既不是男人也不是凡人，我没有什么可以执持的，又有什么可以解脱的呢？’妙心！道没有执着和解脱，应当观察它的空无，它的本性是空寂清净的。” 佛说濡首菩萨无上清净分卫经卷上 大正藏第 08 册 No. 0234 佛说濡首菩萨无上清净分卫经 佛说濡首菩萨无上清净分卫经卷下 宋朝沙门翔公在南海郡翻译 当时龙首菩萨对濡首菩萨说：“去吧，善男子！向东去乞食。”濡首菩萨回答说：“龙首！幻化、野马（指虚幻不实的事物）难道有东西南北方吗？” 龙首菩萨说：“我在您面前尚且不能言说，更何况敢于说什么呢？这是因为一切辩论都来自您的提问。您应当顺应佛法，遣散一切疑惑而没有障碍，所以我无话可说，不知道如何回答。”濡首菩萨说：“真正通达的人根本不执着于言语，更何况还要与人辩论呢？这就是一切法没有来源的道理。”
English
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.” -------------------------------------------------------------------------------- 。”
Chinese
曰：“何谓为诸法之无？”答曰：“龙首！无所无者，斯诸法无，是诸法要。以此之慧，乃能通彼众音声耳。无所宣布乃为要义，是岂非至要义说哉。”曰：“此续在想行者也。” 曰：“何所行应离诸想？”答曰：“龙首！菩萨不于色、痛、想、行、识界有想，又于法本亦无所行，其本无者亦无所行，以是之行得离诸想。” 说是深邃微妙法时，五千菩萨逮致此慧，二千天人发菩萨心。 时龙首曰：“吾将退矣！以童真非我侣故。”濡首报曰：“吾无去来，亦非有侣，亦无所俱。何则然者？以道无侣故，亦不想念与诸法侣，又亦不与欲行为侣。于本无法。亦不见而有其侣，复与所俱。又本无者，都不言有吾我性，有人、寿命及身养育法，人物言说，识觉所倚着，及其所作行趣之事。诸法之本，本无如此，当与其谁而为侣俱耶？其有侣者，是欲侣俱也。譬如，龙首！有明达人而念言曰：‘如来所化、幻士所化，如是此化，等一无异化。而斯人化，各各言曰：“吾与汝侣，汝与我俱。”’于仁，龙首！意云何？其此人化为有侣无？” 答濡首曰：“化无侣也。所以者何？用化本无，无所有，无形像，不可得故。”曰：“如是，龙首！于其生死都亦无侣，亦无所俱。其有侣俱，斯则 现代汉语译本 龙首问：‘什么是诸法的“无”？’ 濡首回答说：‘龙首！所谓“无所无”，就是诸法的“无”，这是诸法的要义。凭借这种智慧，才能通达一切音声。不执着于任何宣说才是要义，这难道不是最根本的要义吗？’ 龙首说：‘这仍然是在想和行中延续。’ 濡首问：‘要如何修行才能脱离一切想？’ 濡首回答说：‘龙首！菩萨不执着于色、受、想、行、识这五蕴，也不执着于法的根本。对于其本性为“无”的法，也不执着于修行。通过这样的修行，才能脱离一切想。’ 当宣说这种深邃微妙的佛法时，五千位菩萨获得了这种智慧，两千位天人发起了菩提心。 这时，龙首说：‘我将要离开了！因为童真不是我的同伴。’ 濡首回答说：‘我没有来去，也没有同伴，也没有任何相伴。为什么呢？因为道是无伴的，我也不想念与诸法为伴，也不与欲望行为为伴。在根本上，法是无的。也看不到有伴侣，或者与什么相伴。而且，根本上是无的，根本不应该说有“我”的自性，有“人”、寿命以及身体的养育，有事物、言说，有意识觉知所依赖的，以及所作所为。诸法的根本，本来就不是这样的，应该与谁为伴呢？那些有伴侣的，是与欲望为伴。譬如，龙首！有明智的人会想：‘如来所化现的，幻术师所化现的，这些化现都是一样的，没有区别。而这些化现的人，却各自说：“我与你为伴，你与我相伴。”’ 龙首！你认为如何？这些化现的人有伴侣吗？’ 龙首回答濡首说：‘化现是没有伴侣的。为什么呢？因为化现的本质是无，没有实体，没有形象，不可得。’ 濡首说：‘是的，龙首！对于生死，也都没有伴侣，也没有相伴。那些有伴侣相伴的，就是
English
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 --------------------------------------------------------------------------------