Chinese
答言：“有为法、无为法，文字言说有差别耳！所以者何？以文字言说，言是有为、是无为。若求有为、无为实相，则无差别，以实相无差别故。” 又问：“何等是诸法实相义？” 答言：“一切法平等无有差别，是诸法实相义。” 又问：“何等为义？” 答言：“以文字说，令人得解，故名为义。所以者何？实相义者，不如文字所说。诸佛虽以文字有所言说，而于实相无所增减。文殊师利！一切言说皆非言说，是故佛语名不可说，诸佛不可以言相说故。” 又问：“云何得说佛相？” 答言：“诸佛、如来不可以色身说相，不可以三十二相说相，不可以诸功德法说相。” 又问：“诸佛可离色身、三十二相、诸功德法而说相耶？” 答言：“不也！所以者何？色身如、三十二相如、诸功德法如；诸佛不即是如，亦不离如，如是可说佛相，不失如故。” 又问：“诸佛、世尊得何等故，号名为佛？” 答言：“诸佛、世尊通达诸法性相如故，说名如来、正遍知者。” 志大乘品第十(丹大乘行品第十七) 于是等行菩萨白佛言：“世尊！何谓菩萨发行大乘？” 现代汉语译本 ‘性中住。’ 又问：‘有为法（saṃskṛta-dharma，指因缘和合而生的法）、无为法（asaṃskṛta-dharma，指不依赖因缘而存在的法）有何差别？’ 答言：‘有为法、无为法，文字言说有差别罢了！为什么这么说呢？因为文字言说，说这个是有为，那个是无为。如果寻求有为、无为的真实相状，那就没有差别，因为真实相状没有差别。’ 又问：‘什么是诸法实相（dharma-lakṣaṇa，指一切事物真实不变的本质）的意义？’ 答言：‘一切法平等没有差别，这就是诸法实相的意义。’ 又问：‘什么是义？’ 答言：‘用文字来说，使人能够理解，所以叫做义。为什么这么说呢？实相的意义，不如文字所说。诸佛虽然用文字有所言说，但对于实相并没有增减。文殊师利（Mañjuśrī，智慧的象征）！一切言说都不是真正的言说，所以佛语被称为不可说，诸佛不可以用言语的表相来说明。’ 又问：‘怎样才能说佛相？’ 答言：‘诸佛、如来（Tathāgata，佛的称号之一）不可以用色身（rūpa-kāya，指佛的物质身体）来说明相，不可以用三十二相（dvātriṃśadvara-lakṣaṇa，指佛所具有的三十二种殊胜的身体特征）来说明相，不可以用各种功德法（guṇa-dharma，指佛所具有的各种功德）来说明相。’ 又问：‘诸佛可以离开色身、三十二相、各种功德法来说明相吗？’ 答言：‘不可以！为什么这么说呢？色身如（tathatā，指事物的真实如是的状态）、三十二相如、各种功德法如；诸佛不即是如，也不离如，这样可以说佛相，不失去如的本质。’ 又问：‘诸佛、世尊（Bhagavān，佛的尊称）得到什么，才被称为佛？’ 答言：‘诸佛、世尊通达诸法性相如故，所以被称为如来、正遍知（samyak-saṃbuddha，指对一切事物如实知见的佛陀）。’ 志大乘品第十（丹本为大乘行品第十七） 于是等行菩萨（bodhisattva，指发愿成佛的修行者）对佛说：‘世尊！什么是菩萨发起大乘（mahāyāna，佛教中追求普度众生的一种流派）之心？’
English
English version ‘Dwelling in the nature.’ Again asked: ‘What is the difference between conditioned dharmas (saṃskṛta-dharma, referring to phenomena arising from causes and conditions) and unconditioned dharmas (asaṃskṛta-dharma, referring to phenomena that do not depend on causes and conditions)?’ Answered: ‘Conditioned dharmas and unconditioned dharmas, the difference lies only in verbal expression! Why is that? Because verbal expression says, ‘This is conditioned, that is unconditioned.’ If one seeks the true nature of conditioned and unconditioned, then there is no difference, because the true nature has no difference.’ Again asked: ‘What is the meaning of the true nature of all dharmas (dharma-lakṣaṇa, referring to the true and unchanging essence of all things)?’ Answered: ‘All dharmas are equal and without difference; this is the meaning of the true nature of all dharmas.’ Again asked: ‘What is meaning (artha)?’ Answered: ‘Using words to make people understand, therefore it is called meaning. Why is that? The meaning of true nature is not as words describe. Although the Buddhas speak with words, they neither add to nor subtract from the true nature. Mañjuśrī (wisdom personified)! All speech is not true speech, therefore the Buddha's words are called unspeakable, because the Buddhas cannot be described by verbal appearances.’ Again asked: ‘How can one speak of the Buddha's form?’ Answered: ‘The Buddhas, the Tathāgatas (one of the titles of the Buddha), cannot be described by the physical body (rūpa-kāya, referring to the Buddha's material body), cannot be described by the thirty-two marks (dvātriṃśadvara-lakṣaṇa, referring to the thirty-two auspicious physical characteristics of the Buddha), cannot be described by the various meritorious dharmas (guṇa-dharma, referring to the various merits possessed by the Buddha).’ Again asked: ‘Can the Buddhas be described apart from the physical body, the thirty-two marks, and the various meritorious dharmas?’ Answered: ‘No! Why is that? The physical body is suchness (tathatā, referring to the true state of things as they are), the thirty-two marks are suchness, the various meritorious dharmas are suchness; the Buddhas are neither identical to suchness nor separate from suchness. In this way, the Buddha's form can be described without losing the essence of suchness.’ Again asked: ‘What do the Buddhas, the World-Honored Ones (Bhagavān, an honorific title for the Buddha), attain that they are called Buddhas?’ Answered: ‘The Buddhas, the World-Honored Ones, understand the nature and characteristics of all dharmas as suchness, therefore they are called Tathāgatas, Perfectly and Completely Enlightened Ones (samyak-saṃbuddha, referring to the Buddha who has true knowledge of all things).’ Chapter Ten on Aspiring to the Great Vehicle (Chapter Seventeen on the Practice of the Great Vehicle in the Dan version) Then, a Bodhisattva (bodhisattva, referring to a practitioner who aspires to become a Buddha) who practices these conducts said to the Buddha: ‘World-Honored One! What is meant by a Bodhisattva initiating the Great Vehicle (mahāyāna, a branch of Buddhism that seeks to liberate all beings)?’
Chinese
尔时世尊以偈答言： “菩萨不坏色， 发行菩提心， 知色即菩提， 是名行菩提。 如色菩提然， 等入于如相， 不坏诸法性， 是名行菩提。 不坏诸法性， 则为菩提义， 是菩提义中， 亦无有菩提， 正行第一义， 是名行菩提。 愚于阴界入， 而欲求菩提， 阴界入即是， 离是无菩提， 若有诸菩萨， 于上中下法， 不取亦不舍， 是名行菩提。 若法及非法， 不分别为二， 亦不得不二， 是名行菩提。 若二则有为， 非二则无为， 离是二边者， 是名行菩提。 是人过凡夫， 亦不入法位， 未得果而圣， 是世间福田， 行于世间法， 处中如莲华， 遵修最上道， 是名行菩提。 世间所行处， 悉于是中行， 世间所贪着， 于中得解脱。 菩萨无所畏， 不没生死渊， 无忧无疲惓， 而行菩提道。 斯人能善知， 法性真实相， 是故不分别， 是法是非法。 行于佛道时， 无法可舍离， 亦无法可受， 是名菩提相。 一切法无相， 犹若如虚空， 终不作是念， 是相是可相。 善知世所行， 遍知方便力， 能充满一切， 现代汉语译本： 尔时，世尊以偈语回答说： ‘菩萨不执着于色（rūpa, 物质现象），发起追求觉悟的心（bodhicitta, 菩提心）， 了知色即是菩提（bodhi, 觉悟），这叫做行菩提（bodhicaryā, 菩提行）。 如同色与菩提一样，平等地进入如如之相（tathatā, 真如）， 不破坏诸法的自性（dharmatā, 法性），这叫做行菩提。 不破坏诸法的自性，那就是菩提的意义， 在这菩提的意义中，也没有一个实在的菩提存在， 真正地修行第一义谛（paramārtha, 第一义），这叫做行菩提。 愚昧的人执着于阴（skandha, 五蕴）、界（dhātu, 十八界）、入（āyatana, 十二入），却想要寻求菩提， 阴、界、入即是菩提，离开它们就没有菩提， 如果有菩萨，对于上、中、下等一切法， 不取着也不舍弃，这叫做行菩提。 对于法（dharma, 佛法）与非法（adharma, 非佛法），不分别它们为二， 也不得说它们不是二，这叫做行菩提。 若认为有二，则是有为法（saṃskṛta, 有为），认为非二，则是无为法（asaṃskṛta, 无为）， 离开这二边（dvaya, 二边）的，这叫做行菩提。 这样的人超越了凡夫，也不入于圣者的果位， 虽然未得果位，却已是圣者，是世间的福田（puṇyakṣetra, 福田）， 在世间法中修行，处于其中如同莲花一般不染着， 遵循修习最上的道（mārga, 道），这叫做行菩提。 世间所行之处，都于这菩提中修行， 世间所贪着的事物，于这菩提中得到解脱。 菩萨无所畏惧，不沉没于生死深渊， 没有忧愁，没有疲倦，而行于菩提道。 这样的人能够善于了知，法性真实的相状， 因此不分别，这是法，这是非法。 在修行佛道的时候，没有法可以舍离， 也没有法可以接受，这就是菩提的相状。 一切法没有自相，犹如虚空一般， 始终不作这样的念头，这是相，那是可相。 善于了知世间所行之事，普遍了知方便之力（upāya, 方便）， 能够充满一切。’
English
English version: Then, the World-Honored One (Śākyamuni Buddha) answered in verse: 'A Bodhisattva does not destroy form (rūpa), but generates the mind of enlightenment (bodhicitta), Knowing that form is itself enlightenment (bodhi), this is called practicing Bodhi (bodhicaryā). Like form and enlightenment, equally entering into suchness (tathatā), Without destroying the nature of all dharmas (dharmatā), this is called practicing Bodhi. Without destroying the nature of all dharmas, that is the meaning of Bodhi, In this meaning of Bodhi, there is also no actual Bodhi, Truly practicing the supreme truth (paramārtha), this is called practicing Bodhi. Foolish ones cling to the aggregates (skandha), realms (dhātu), and entrances (āyatana), yet seek enlightenment, The aggregates, realms, and entrances are themselves enlightenment; apart from them, there is no enlightenment. If there are Bodhisattvas, regarding all dharmas, whether superior, middling, or inferior, They neither grasp nor abandon them; this is called practicing Bodhi. Regarding dharma and non-dharma (adharma), they do not distinguish them as two, Nor can it be said that they are not two; this is called practicing Bodhi. If there is duality (dvaya), there is conditioned existence (saṃskṛta); if there is non-duality, there is unconditioned existence (asaṃskṛta), To be apart from these two extremes, this is called practicing Bodhi. Such a person transcends ordinary beings, yet does not enter the stage of a saint, Though not yet having attained the fruit, they are already a sage, a field of merit (puṇyakṣetra) in the world, Practicing within worldly dharmas, dwelling in the midst like a lotus flower, undefiled, Following and cultivating the supreme path (mārga), this is called practicing Bodhi. Wherever the world goes, they practice within this Bodhi, Whatever the world clings to, they attain liberation within this Bodhi. The Bodhisattva is fearless, not sinking into the abyss of birth and death, Without sorrow, without weariness, they walk the path of Bodhi. Such a person can skillfully know the true nature of dharmas, Therefore, they do not distinguish, 'This is dharma, this is non-dharma.' When practicing the Buddha-path, there is no dharma to abandon, Nor is there any dharma to accept; this is the characteristic of Bodhi. All dharmas are without characteristics, like empty space, Never creating the thought, 'This is a characteristic, that is a perceivable characteristic.' Skillfully knowing what the world does, universally knowing the power of skillful means (upāya), Able to fill all things.'
Chinese
众生之所愿。 常住于平等， 护持佛正法， 一切无所念， 是则如来法。 若有佛无佛， 是法常住世， 能通达此相， 是名护持法。 诸法之实相， 了达知其义， 安住于此中， 而为人演说。 行于甚深法， 魔所不能测， 是人于诸法， 无所贪着故。 愿求诸佛慧， 亦不着愿求， 是慧于十方， 求之不可得。 诸佛慧无碍， 不着法非法， 若能不着此， 究竟得佛道。 其诸乐善人， 布施转高尊， 舍一切所有， 而心不倾动。 诸法不可舍， 亦复不可取， 一切世间法， 根本不可得。 能知一切法， 非施非舍相， 是名大施主， 于法无所见。 是等诸菩萨， 不计我我所， 是故行施时， 不生贪惜心。 诸所有布施， 皆回向佛道， 布施及菩提， 不住是二相。 无作无起戒， 常住于此中， 亦不作是念， 我住是持戒。 智者知戒相， 不生亦不作， 是故戒清净， 犹若如虚空。 观身如镜像， 言说如响声， 心则如幻化， 不以戒自高。 其心常柔软， 安处寂灭性， 悉除一切恶， 通达于善法。 持戒及毁戒， 不得此 现代汉语译本 这是众生所期望的。 常安住于平等之中，护持佛陀的正法， 对一切都无所执念，这就是如来的法。 无论有佛出世还是没有佛出世，这个法都恒常存在于世间， 能够通达这个实相，就叫做护持佛法。 对于诸法的真实相状，完全了解并知道它的意义， 安住于这个实相之中，并且为人演说。 修行于甚深的佛法，是魔所无法测度的， 这样的人对于诸法，因为没有贪着的缘故。 愿求诸佛的智慧，也不执着于愿求， 这种智慧在十方世界，寻求也是不可得的。 诸佛的智慧没有障碍，不执着于法，也不执着于非法， 如果能够不执着这些，最终就能证得佛道。 那些乐于行善的人，通过布施而更加高贵尊崇， 舍弃一切所有的东西，而内心不为所动。 诸法是不可舍弃的，也是不可获取的， 一切世间法，其根本是不可得的。 能够知道一切法，不是布施也不是舍弃的相状， 这叫做大施主，对于法没有（分别）见解。 这些菩萨们，不执着于‘我’和‘我所’， 因此在行布施的时候，不生起贪婪和吝惜之心。 所有的一切布施，都回向于佛道， 对于布施和菩提（bodhi，觉悟），不住在这两种相上。 没有造作，没有生起（分别念）的戒律，恒常安住于此中， 也不作这样的念头，‘我’安住于持戒之中。 有智慧的人知道戒的实相，不生起也不造作， 因此戒是清净的，就像虚空一样。 观察身体如同镜中的影像，言语如同回响的声音， 心则如同幻化，不因为持戒而自高自大。 他的心常常柔软，安处于寂灭的本性之中， 完全去除一切恶行，通达于善良的法。 持戒和毁戒，都不能得到这个（实相）。
English
English version That which is desired by all sentient beings. To abide constantly in equality, to protect and uphold the Buddha's true Dharma, Without any attachment to anything, this is the Dharma of the Tathagata (如来，Tathagata: 'Thus Come One'). Whether there is a Buddha or no Buddha, this Dharma always abides in the world, To be able to understand this aspect is called upholding the Dharma. The true nature of all dharmas, to fully understand and know its meaning, To abide in this, and to expound it for others. Practicing the profound Dharma, which cannot be fathomed by Mara (魔，Mara: demon), This person, regarding all dharmas, is without greed or attachment. Wishing to seek the wisdom of all Buddhas, yet not attached to the wish to seek, This wisdom, in the ten directions, cannot be obtained by seeking. The wisdom of all Buddhas is without obstruction, not attached to Dharma or non-Dharma, If one can be unattached to this, one will ultimately attain the Buddha's path. Those who delight in goodness, through giving, become even more noble and honored, Relinquishing all possessions, yet the mind is not moved. All dharmas cannot be relinquished, nor can they be grasped, All worldly dharmas, their root is unattainable. To know all dharmas, not as giving nor as relinquishing, This is called a great benefactor, without any (discriminating) views on the Dharma. These Bodhisattvas (菩萨，Bodhisattva: an enlightened being), do not cling to 'I' or 'mine', Therefore, when giving, they do not generate greed or stinginess. All that is given is dedicated to the Buddha's path, Giving and Bodhi (菩提，Bodhi: enlightenment), not dwelling on these two aspects. Without action, without arising (of discriminating thoughts) in precepts, constantly abiding in this, Nor creating the thought, 'I' am abiding in upholding the precepts. The wise know the true nature of precepts, neither arising nor created, Therefore, the precepts are pure, like the empty sky. Observing the body like an image in a mirror, speech like the sound of an echo, The mind is like an illusion, not exalting oneself through precepts. Their mind is always gentle, dwelling in the nature of stillness and extinction, Completely removing all evil, understanding all good dharmas. Upholding precepts and breaking precepts, neither can attain this (true nature).