Chinese
解众生，我当为现下品身相；此之一类中品信解众生，我当为现中品身相；此之一类上品信解众生，我当为现上品身相。’如来说法亦复如是，但以一音为众生说，随众生类各得解了。如来又复不作是念：‘此类众生下品信解，我当为说声闻乘法；此类众生中品信解，我当为说缘觉乘法；此类众生上品信解，我当为说菩萨乘法。’如来又复不作是念：‘此类众生信解布施，我当为说布施波罗蜜多法；此类众生信解持戒、忍辱、精进、禅定、智慧，我当为说彼等诸波罗蜜多法。’如来于诸法中不生分别。何以故？如来法身毕竟无生，如来以无生故，不以名色宣说随识而转，如来于刹那间暂无分别，如来具无尽相，尽际实际皆决定故，是即一切法平等际。如来、应供、正等正觉一切处平等，无下中上差别分别；一切法平等，无下中上差别分别，亦复如是。何以故？以一切法无所得故。 “妙吉祥！若一切法无所得即一切法平等，若法平等即法常住，若常住即无动，若无动即无依，若一切法无所依止即心无所住，心无住故即无生而生。若如是观即心心所转而不颠倒，彼不颠倒心即如说而得，若如说而得即无戏论，若无戏论即无所行，若无所行即无流散，若无流散即无聚集，若法无流散即法性无违，若法性无违即一切处 现代汉语译本：‘为了解救众生，我应当示现下品的身相；对于这一类具有中品信解的众生，我应当示现中品的身相；对于这一类具有上品信解的众生，我应当示现上品的身相。’如来说法也是如此，只用一种声音为众生说法，让众生各自理解。如来也不会这样想：‘这一类众生具有下品信解，我应当为他们说声闻乘法（Sravakayana，小乘佛教）；这一类众生具有中品信解，我应当为他们说缘觉乘法（Pratyekabuddhayana，中乘佛教）；这一类众生具有上品信解，我应当为他们说菩萨乘法（Bodhisattvayana，大乘佛教）。’如来也不会这样想：‘这一类众生信解布施，我应当为他们说布施波罗蜜多法（Dana Paramita，布施的完美）；这一类众生信解持戒、忍辱、精进、禅定、智慧，我应当为他们说这些波罗蜜多法（戒律、忍耐、努力、禅定、智慧的完美）。’如来对于一切法不产生分别。为什么呢？因为如来的法身（Dharmakaya，佛的法性身）毕竟是无生的，如来因为无生，所以不以名色（Nama-rupa，精神和物质）宣说，随识（Vijnana，意识）而转，如来在刹那间没有分别，如来具有无尽的相，尽际（Koti，极限）实际（Bhuta-koti，真如）都是决定的，这就是一切法平等的境界。如来、应供（Arhat，值得供养的人）、正等正觉（Samyaksambuddha，完全觉悟的佛）在一切处都是平等的，没有下、中、上的差别分别；一切法平等，没有下、中、上的差别分别，也是如此。为什么呢？因为一切法都是无所得的缘故。 ‘妙吉祥（Manjusri，文殊菩萨）！如果一切法无所得，那么一切法就是平等的；如果法平等，那么法就是常住的；如果常住，那么就是无动的；如果无动，那么就是无所依的；如果一切法无所依止，那么心就无所住；心无所住，就是无生而生。如果这样观察，那么心和心所（Citta-caitta，心理活动）的运转就不会颠倒，这种不颠倒的心就能如实获得，如果如实获得，就没有戏论（Prapanca，虚妄的言论），如果没有戏论，就没有所行，如果没有所行，就没有流散，如果没有流散，就没有聚集，如果法没有流散，那么法性（Dharmata，法的本性）就没有违背，如果法性没有违背，那么一切处都是如此。’
English
English version: ‘To liberate sentient beings, I shall manifest a lower-grade form; for those sentient beings of middling faith and understanding, I shall manifest a middle-grade form; for those sentient beings of superior faith and understanding, I shall manifest a superior-grade form.’ The Tathagata’s (如来, Buddha) teaching is also like this, using only one sound to speak to sentient beings, allowing each to understand according to their kind. The Tathagata also does not think: ‘For these sentient beings of lower-grade faith and understanding, I shall teach the Sravakayana (声闻乘, Vehicle of Hearers); for these sentient beings of middling faith and understanding, I shall teach the Pratyekabuddhayana (缘觉乘, Vehicle of Solitary Buddhas); for these sentient beings of superior faith and understanding, I shall teach the Bodhisattvayana (菩萨乘, Bodhisattva Vehicle).’ The Tathagata also does not think: ‘For these sentient beings who believe in giving, I shall teach the Dana Paramita (布施波罗蜜多, Perfection of Giving); for these sentient beings who believe in morality, patience, diligence, meditation, and wisdom, I shall teach these Paramitas (波罗蜜多, Perfections).’ The Tathagata does not generate distinctions among all dharmas (法, phenomena). Why? Because the Tathagata’s Dharmakaya (法身, Dharma Body) is ultimately unborn. Because the Tathagata is unborn, he does not speak through name and form (Nama-rupa, 名色), following the transformations of consciousness (Vijnana, 识). The Tathagata has no distinctions in an instant. The Tathagata possesses endless forms, and the limits (Koti, 尽际) and the true reality (Bhuta-koti, 实际) are all determined. This is the realm of equality of all dharmas. The Tathagata, Arhat (应供, Worthy One), and Samyaksambuddha (正等正觉, Fully Enlightened One) are equal in all places, without lower, middle, or upper distinctions. All dharmas are equal, without lower, middle, or upper distinctions, and it is also like this. Why? Because all dharmas are without attainment. ‘Manjusri (妙吉祥, Bodhisattva of Wisdom)! If all dharmas are without attainment, then all dharmas are equal; if dharmas are equal, then dharmas are permanent; if permanent, then they are unmoving; if unmoving, then they are without reliance; if all dharmas are without reliance, then the mind is without dwelling; if the mind is without dwelling, then it is unborn yet born. If one observes in this way, then the functioning of the mind and mental states (Citta-caitta, 心心所) will not be inverted. This non-inverted mind can be obtained as it is spoken. If obtained as it is spoken, then there is no conceptual proliferation (Prapanca, 戏论); if there is no conceptual proliferation, then there is no action; if there is no action, then there is no dispersion; if there is no dispersion, then there is no gathering; if dharmas have no dispersion, then the nature of dharmas (Dharmata, 法性) is not violated; if the nature of dharmas is not violated, then it is like this in all places.’ --------------------------------------------------------------------------------
Chinese
而悉随顺，若一切处随顺即法自性无动，若法自性无动即法自性乃有所得，若法自性有所得者即无有少法而可决择。何以故？当知因缘所生性故。若因缘生性即毕竟无生，若毕竟无生即得寂静，若得寂静即一切法作意悉同无依，若一切法作意悉同无依即都无依止，若无依止即无得无非得，若无得无非得即得法常住，若得法常住即深固法相应，若深固法相应即无有少法可住亦无佛法。何以故？觉了空性故。若觉了空性，即是菩提。如是空、无相、无愿、无造作，无著、无生、无取、无依，悉觉了故，即是菩提。菩提者与深固法相应，相应之名由是建立，是故无高无下法相应，无作非无作相应，无缚无解相应，无一性无多性相应，无来无去相应，是即深固法相应。若深固法相应，彼即无所相应，亦无所断、复无果证。何以故？心法本来自性明亮，但为客尘烦恼之所坌污，而实不能染污自性。若自性明亮即无烦恼，若无烦恼即无对治，谓以对治烦恼皆悉断故。所以者何？无已净、无当净，不离清净本来如是。若清净即无生，若无生即无动，若无动即断诸喜悦，一切所爱皆亦断灭。若诸爱灭彼即无生，若法无生即是菩提，若菩提即平等，若平等即真如。若真如即一切有为、无为法而悉无住，若真如中无彼有为及无为法即无二施 现代汉语译本：并且完全随顺，如果一切处都随顺，那么法的自性就无动摇；如果法的自性无动摇，那么法的自性就有所得；如果法的自性有所得，那么就没有丝毫的法可以抉择。为什么呢？应当知道这是因缘所生的性质。如果因缘所生，那么就毕竟无生；如果毕竟无生，那么就得到寂静；如果得到寂静，那么一切法的作意都相同，没有依赖；如果一切法的作意都相同，没有依赖，那么就都没有依止；如果没有依止，那么就没有得到也没有非得到；如果没有得到也没有非得到，那么就得到法常住；如果得到法常住，那么就与深固法相应；如果与深固法相应，那么就没有丝毫的法可以住，也没有佛法。为什么呢？因为觉悟了空性。如果觉悟了空性，那就是菩提（觉悟）。像这样，空、无相、无愿、无造作、无著、无生、无取、无依，都觉悟了，那就是菩提。菩提与深固法相应，相应的名称由此建立，所以无高无下法相应，无作非无作相应，无缚无解相应，无一性无多性相应，无来无去相应，这就是深固法相应。如果深固法相应，那么他就无所相应，也没有所断，也没有果证。为什么呢？因为心法本来就自性明亮，只是被客尘烦恼所污染，但实际上不能污染自性。如果自性明亮，那么就没有烦恼；如果没有烦恼，那么就没有对治，因为用对治的方法烦恼都断除了。为什么呢？没有已经清净，没有将要清净，不离清净本来就是这样。如果清净，那么就没有生；如果没有生，那么就没有动；如果没有动，那么就断除一切喜悦，一切所爱也都断灭。如果诸爱灭，那么他就无生；如果法无生，那就是菩提；如果菩提，那就是平等；如果平等，那就是真如。如果真如，那么一切有为法、无为法都无所住；如果真如中没有有为法和无为法，那么就没有二施。
English
English version: And completely comply, if in all places there is compliance, then the self-nature of the Dharma is without movement; if the self-nature of the Dharma is without movement, then the self-nature of the Dharma has something to be attained; if the self-nature of the Dharma has something to be attained, then there is not the slightest Dharma that can be discerned. Why is this? It should be known that this is the nature of arising from conditions. If arising from conditions, then it is ultimately without arising; if ultimately without arising, then one attains tranquility; if one attains tranquility, then the intention of all Dharmas is the same, without reliance; if the intention of all Dharmas is the same, without reliance, then there is no dependence; if there is no dependence, then there is neither attainment nor non-attainment; if there is neither attainment nor non-attainment, then one attains the Dharma abiding; if one attains the Dharma abiding, then one is in accordance with the profound and firm Dharma; if one is in accordance with the profound and firm Dharma, then there is not the slightest Dharma that can abide, nor is there Buddha Dharma. Why is this? Because one has awakened to emptiness. If one has awakened to emptiness, then that is Bodhi (enlightenment). Like this, emptiness, no-form, no-wish, no-action, no-attachment, no-arising, no-grasping, no-reliance, all are awakened to, then that is Bodhi. Bodhi is in accordance with the profound and firm Dharma, the name of accordance is established from this, therefore there is accordance with no high and no low Dharma, accordance with no action and non-action, accordance with no bondage and no liberation, accordance with no one nature and no many natures, accordance with no coming and no going, this is accordance with the profound and firm Dharma. If one is in accordance with the profound and firm Dharma, then he is in accordance with nothing, nor is there anything to be severed, nor is there any fruit to be attained. Why is this? Because the mind-Dharma is originally self-nature bright, but is only polluted by the dust of afflictions, but in reality cannot pollute the self-nature. If the self-nature is bright, then there are no afflictions; if there are no afflictions, then there is no remedy, because by using remedies, all afflictions are severed. Why is this? There is no already purified, there is no about to be purified, not apart from purity, it is originally like this. If there is purity, then there is no arising; if there is no arising, then there is no movement; if there is no movement, then one severs all joy, all that is loved is also severed. If all loves are severed, then he is without arising; if the Dharma is without arising, then that is Bodhi; if Bodhi, then that is equality; if equality, then that is Suchness. If Suchness, then all conditioned and unconditioned Dharmas have no abiding; if in Suchness there are no conditioned and unconditioned Dharmas, then there is no dual giving. --------------------------------------------------------------------------------