Chinese
无灭，闻已不惊；一切法是道、一切法非道，闻已不惊；一切法般涅槃、一切法不般涅槃，闻已不惊。说此法时，不生惊怖。” 尔时，世尊而说偈言： “于一切法中， 自性不可得， 以无自性故， 应观其相灭。 一切法无灭， 其中亦无心； 一切法无故， 自性不可得。 一切法中诤， 其心不可得； 若法不可得， 亦无有诤者。 一切法无故， 其性无有实； 若性无实者， 其法亦无灭。 一切诸法断， 智者解不二， 此称为断者， 非显示于断。 一切法不断， 微尘不可得， 微尘及多尘， 法中不可得。 一切法无故， 言说中而现， 如彼不可得， 实有而不现。 一切法无故， 方便而有见， 若言无实者， 此则皆戏论。 一切法和合， 无诤故宣说， 求诤之自性， 毕竟无有实。 一切法无合， 无作亦无灭， 如是不可得， 远离于诸法。 一切法无得， 求始不可得， 以其无始故， 名之为实际。 一切法欢喜， 喜悦不可得， 若法不可得， 亦无有言说。 一切法无喜， 以法无二故， 自性中无实， 此是甚深相。 一性法不动， 自性中 现代汉语译本： ‘无灭’，听闻后不感到惊恐；‘一切法是道’、‘一切法非道’，听闻后不感到惊恐；‘一切法般涅槃（Parinirvana，完全的涅槃）’、‘一切法不般涅槃（Parinirvana，完全的涅槃）’，听闻后不感到惊恐。宣说此法时，不会产生惊慌恐惧。 当时，世尊（The Blessed One）说了偈语： ‘在一切法中，自性是不可得的， 因为没有自性的缘故，应当观察其相的灭亡。 一切法没有灭亡，其中也没有心； 一切法是空无的，所以自性是不可得的。 在一切法中的争论，其心是不可得的； 如果法是不可得的，也就没有争论者。 一切法是空无的，其性没有真实； 如果性没有真实，那么法也就没有灭亡。 一切诸法断灭，智者理解不二的道理， 这被称为断灭者，并非显示于断灭。 一切法不断灭，微尘是不可得的， 微尘以及众多微尘，在法中是不可得的。 一切法是空无的，在言说中显现， 如同那不可得的，实际上存在却不显现。 一切法是空无的，通过方便而有所见， 如果说没有真实，那么这些都是戏论。 一切法和合，因为没有争论所以宣说， 寻求争论的自性，毕竟没有真实。 一切法没有和合，没有造作也没有灭亡， 这样是不可得的，远离于诸法。 一切法没有获得，寻求开始是不可得的， 因为没有开始的缘故，名为实际（Reality）。 一切法欢喜，喜悦是不可得的， 如果法是不可得的，也就没有言说。 一切法没有喜悦，因为法没有二元性， 自性中没有真实，这是甚深的相。 一性法不动，自性中
English
English version: ‘No cessation’, having heard, one is not alarmed; ‘all dharmas are the path’, ‘all dharmas are not the path’, having heard, one is not alarmed; ‘all dharmas are Parinirvana (complete Nirvana)’, ‘all dharmas are not Parinirvana (complete Nirvana)’, having heard, one is not alarmed. When speaking this Dharma, no fear or terror arises.’ At that time, the World Honored One (The Blessed One) spoke in verse: ‘In all dharmas, self-nature is unattainable, Because there is no self-nature, one should observe the cessation of its appearance. All dharmas have no cessation, and there is no mind within them; All dharmas are empty, therefore self-nature is unattainable. In the disputes of all dharmas, the mind is unattainable; If the Dharma is unattainable, then there is no disputer. All dharmas are empty, their nature has no reality; If the nature has no reality, then the Dharma has no cessation. All dharmas are cut off, the wise understand the non-duality, This is called the cutter, not showing the cutting off. All dharmas are not cut off, dust is unattainable, Dust and many dusts are unattainable in the Dharma. All dharmas are empty, appearing in speech, Like that which is unattainable, actually existing but not appearing. All dharmas are empty, seen through skillful means, If one says there is no reality, then these are all playful discussions. All dharmas are in harmony, spoken because there is no dispute, Seeking the self-nature of dispute, ultimately there is no reality. All dharmas are not in harmony, without creation and without cessation, Thus it is unattainable, far from all dharmas. All dharmas are not obtained, seeking the beginning is unattainable, Because there is no beginning, it is called Reality. All dharmas are joyful, joy is unattainable, If the Dharma is unattainable, then there is no speech. All dharmas have no joy, because the Dharma has no duality, In self-nature there is no reality, this is a very profound aspect. The one-nature Dharma is unmoving, in self-nature
Chinese
无我， 以自性无故， 求动不可得。 无动是涅槃， 求法不可得， 以无有法故， 故名为涅槃。 一切法无常， 而说第一义， 此众生言说， 名之为分别。 诸法无分别， 无常、无住故， 众生不可得， 此是法中法。 一切法如幻， 其幻不可得， 以法不可得， 依行故言说。 一切法无为， 此是其自体， 以法不可得， 是故名无边。 所说之境界， 自体无境界， 凡夫虚妄取， 称言有境界。 自在说境界， 亦说无境界， 以其说境界， 应知无境界。 一切法是实， 其数不可得， 若身不可得， 是故无有异。 以其无得故， 则知有所得； 以有所得故， 则知无所得。 其中无清凉， 亦无不清凉， 无法、无清凉， 此是诸法实。 诸法不可得， 不可得说此， 以诸法无故， 则知诸法有。 一切法唯名， 名亦不可得， 若法不可得， 则知有涅槃。 受及与非受， 于受中而说， 此中无有说， 名之以为说。 非有名为有， 于有中而说， 以起分别故， 恒堕有、无中。 凡夫见幻人， 取之谓为实， 有、无法平等， 智者闻 现代汉语译本 无我， 因为自性本空，所以寻求运动变化是不可得的。 没有运动变化就是涅槃（Nirvana，寂灭），寻求法也是不可得的， 因为没有任何法可以执取，所以才称之为涅槃。 一切法都是无常的，这才是第一义谛， 众生的言语表达，都只是分别妄想。 诸法没有分别，因为它们是无常、无住的， 众生也是不可得的，这就是法中的法。 一切法都如幻象，幻象本身是不可得的， 因为法不可得，所以只能依据因缘和合而进行言说。 一切法都是无为的，这就是它们的本体， 因为法不可得，所以才称为无边。 所说的境界，其本体是没有境界的， 凡夫虚妄地执取，声称有境界。 自在者说有境界，也说没有境界， 因为他们说有境界，所以应当知道实际上没有境界。 一切法都是真实的，但其数量是不可得的， 如果身体都不可得，所以就没有差异。 因为没有获得，所以才知道有所获得； 因为有所获得，所以才知道无所得。 其中没有清凉，也没有不清凉， 没有法，也没有清凉，这就是诸法的实相。 诸法不可得，不可得说这个‘此’， 因为诸法本空，所以才知道诸法存在。 一切法都只是名称，名称也是不可得的， 如果法不可得，就知道有涅槃。 感受和非感受，都是在感受中说的， 其中没有真正的言说，只是名义上的言说。 非有被称为有，是在有中说的， 因为生起分别心，所以总是堕入有和无的对立之中。 凡夫看见幻化的人，执取它认为是真实的， 有和无是平等的，智者听闻后便能明白。
English
English version No Self, Because of the absence of inherent nature, seeking movement is unattainable. No movement is Nirvana (Nirvana, extinction), seeking the Dharma is also unattainable, Because there is no Dharma to grasp, it is therefore called Nirvana. All Dharmas are impermanent, and this is the ultimate truth, The speech of sentient beings is merely conceptual discrimination. All Dharmas are without distinction, because they are impermanent and un-abiding, Sentient beings are also unattainable; this is the Dharma within Dharma. All Dharmas are like illusions, and the illusion itself is unattainable, Because the Dharma is unattainable, we can only speak based on conditions. All Dharmas are unconditioned; this is their very nature, Because the Dharma is unattainable, it is therefore called boundless. The spoken realm, its essence has no boundaries, Ordinary people falsely grasp and claim there are boundaries. The free ones speak of boundaries, and also speak of no boundaries, Because they speak of boundaries, it should be known that there are no boundaries. All Dharmas are real, but their number is unattainable, If the body is unattainable, then there is no difference. Because there is no attainment, it is known that there is attainment; Because there is attainment, it is known that there is no attainment. Within it, there is no coolness, nor is there un-coolness, No Dharma, no coolness; this is the reality of all Dharmas. All Dharmas are unattainable; it is unattainable to speak of 'this', Because all Dharmas are empty, it is known that all Dharmas exist. All Dharmas are merely names, and names are also unattainable, If the Dharma is unattainable, then it is known that there is Nirvana. Feeling and non-feeling are spoken of within feeling, Within this, there is no true speaking; it is merely nominal speaking. Non-existence is called existence, and is spoken of within existence, Because discrimination arises, one constantly falls into the duality of existence and non-existence. Ordinary people see an illusionary person, grasp it, and consider it real, Existence and non-existence are equal; the wise hear this and understand.
Chinese
不惑。 法生及无生， 二俱不可得， 以下劣凡夫， 故说有生法。 法若有生者， 是则应有灭， 生法及灭法， 此二不可得。 一切法悉空， 无法而可得， 汝应如是知， 我所说深法。 菩提无言说， 亦无有作者， 若得菩提时， 于三有明了。 若分别菩提， 不名求菩提， 行及于菩提， 无有分别相。 一切物无生， 求自性亦无， 以自性无故， 此是涅槃相。 毕竟无有生， 求之不可得， 以自性无故， 非灭、非非灭。 若知此义者， 一切法自性， 彼无有生故， 则无有违诤。 闻说甚深法， 不生惊怖者， 应知彼众生， 佛说为菩萨。” 尔时，善思惟童子以偈白佛： “世尊无上师， 为我故出世， 于此法中说， 异相求唯名。 牟尼出于世， 佛生不思议， 永断诸魔网， 而现正法网。 我断生死尽， 不久至道场， 若无异想者， 以相故演说。 世尊说可求， 见已入涅槃， 度脱诸世间， 断绝诸疑惑。” 尔时，世尊告善思惟童子言：“无疑惑行是菩萨行；护念之行是菩萨行；无分别行，离一切过，以甚深行怜愍一切诸众生等，是 现代汉语译本 不惑。 法的生起和不生起，这两种情况都是不可得的，因为要引导那些理解力较差的凡夫，所以才说有生法。 如果法真的有生起，那么就应该有灭亡；但生法和灭法，这两种情况都是不可得的。 一切法都是空性的，没有什么是可以真正得到的。你应该这样理解，我所说的都是甚深的佛法。 菩提（bodhi，觉悟）是无法用言语表达的，也没有任何作者。如果证得菩提，就能对三有（trayo bhava，欲有、色有、无色有）有清楚的了解。 如果对菩提有所分别，就不能算是追求菩提。修行以及菩提本身，都没有任何分别相。 一切事物本无生起，寻求其自性也是找不到的。因为没有自性，这就是涅槃（nirvana，寂灭）的相状。 毕竟没有真正的生起，寻求也无法得到。因为没有自性，所以既不是灭，也不是非灭。 如果了解了这个道理，就会明白一切法的自性。因为它们没有生起，所以就不会有争论。 听到讲述如此甚深的佛法，而不感到惊慌恐惧的人，应当知道，佛说这种众生就是菩萨（bodhisattva，觉有情）。 这时，善思惟童子以偈颂对佛说： ‘世尊（lokanatha，佛的尊称）是无上的导师，为了我等才出现于世，在这佛法中讲述，用不同的相来寻求唯一的真名。 牟尼（muni，圣人）出现于世，佛的诞生是不可思议的，永远断绝各种魔网，而展现真正的佛法之网。 我将断绝生死轮回，不久将到达菩提道场，如果没有不同的想法，就用各种相来演说。 世尊说可以去寻求，见到之后就能进入涅槃，度脱世间众生，断绝一切疑惑。’ 这时，世尊告诉善思惟童子说：‘没有疑惑的修行是菩萨行；守护正念的修行是菩萨行；没有分别的修行，远离一切过失，以甚深的修行怜悯一切众生等等，这就是菩萨行。’
English
English version Non-Confusion. The arising and non-arising of dharmas, both are unattainable. It is because of inferior ordinary beings that the teaching of arising dharmas is spoken. If dharmas truly arise, then they should also cease. However, arising and ceasing dharmas, both are unattainable. All dharmas are empty, nothing can be truly obtained. You should understand it this way, what I speak of are profound dharmas. Bodhi (bodhi, enlightenment) cannot be expressed in words, nor is there any creator. If one attains bodhi, one will have a clear understanding of the three realms of existence (trayo bhava, the desire realm, the form realm, and the formless realm). If one differentiates bodhi, one cannot be said to be seeking bodhi. Practice and bodhi itself have no differentiating characteristics. All things are originally unarisen, and seeking their self-nature is also futile. Because there is no self-nature, this is the characteristic of nirvana (nirvana, cessation). Ultimately, there is no true arising, and seeking it is unattainable. Because there is no self-nature, it is neither cessation nor non-cessation. If one understands this principle, one will understand the self-nature of all dharmas. Because they do not arise, there will be no disputes. Those who hear the teaching of such profound dharmas and do not feel fear or terror should know that the Buddha says these beings are bodhisattvas (bodhisattva, enlightenment being).' At that time, the youth Sadvicintita (善思惟童子) spoke to the Buddha in verse: 'World Honored One (lokanatha, a title for the Buddha) is the supreme teacher, appearing in the world for my sake, speaking in this Dharma, seeking the unique name through different forms. The Muni (muni, sage) appears in the world, the birth of the Buddha is inconceivable, forever cutting off all nets of demons, and manifesting the true net of Dharma. I will cut off the cycle of birth and death, and soon arrive at the bodhi-tree, if there are no different thoughts, then explain with various forms. The World Honored One says it can be sought, and after seeing it, one can enter nirvana, delivering all sentient beings, and cutting off all doubts.' At that time, the World Honored One said to the youth Sadvicintita: 'Practice without doubt is the practice of a bodhisattva; practice of guarding mindfulness is the practice of a bodhisattva; practice without discrimination, free from all faults, with profound practice, compassionating all sentient beings, etc., this is the practice of a bodhisattva.' --------------------------------------------------------------------------------