Chinese
二相， 如是见法性， 则持无漏戒。 已度忍辱岸， 能忍一切恶， 于诸众生类， 其心常平等。 诸法念念灭， 其性常不住， 于中无骂辱， 亦无有恭敬。 若节节解身， 其心终不动， 知心不在内， 亦复不在外。 身怨及刀杖， 皆从四大起， 于地水火风， 未曾有伤损。 通达于此事， 常行忍辱法， 菩萨行如是， 众生不能动。 勇猛勤精进， 坚住于大乘， 是人于身心， 而无所依止。 虽知生死本， 其际不可得， 为诸众生故， 庄严大誓愿。 法无决定生， 何许有灭相， 本际不可得， 为颠倒故说。 法性不可议， 常住于世间， 若能知如是， 不生亦不灭。 菩萨念众生， 不解是法相， 为之勤精进， 令得离颠倒。 诸佛常不得， 众生决定相， 而彼弘本愿， 当观精进力。 思惟一切法， 知皆如幻化， 不得坚牢相， 观之如虚空。 从虚妄分别， 贪着生苦恼， 为斯开法门， 令得入涅槃。 为彼行精进， 而不坏于法， 离法非法故， 常行真精进。 是等行远离， 了达无诤定， 独处无愦闹， 常畏于生死。 现代汉语译本 二相， 如果这样看待法性（Dharmata，诸法的真实性质），就能持有无漏戒（Anasrava-sila，不产生烦恼的戒律）。 已经渡过忍辱（Ksanti，忍耐）的彼岸，能够忍受一切恶行，对于所有众生，内心常保平等。 诸法念念生灭，其自性恒常不住，因此其中没有谩骂侮辱，也没有恭敬赞叹。 即使身体被肢解，内心也终究不动摇，因为知道心不在内，也不在外。 身体所受的怨恨以及刀杖加害，都从四大（四大元素：地、水、火、风）生起，而四大本身未曾有任何损伤。 通达这个道理，就能常行忍辱之法，菩萨如果这样修行，众生就无法动摇他。 勇猛精进，坚定地安住于大乘（Mahayana，伟大的载具），这样的人对于身心，没有任何依止。 虽然知道生死的根本，但其边际却不可得，为了众生的缘故，庄严广大的誓愿。 法没有决定的生起，哪里会有灭的相状？本来的边际不可得，只是为了颠倒的见解才这样说。 法性不可思议，恒常存在于世间，如果能够了知这样，就不会有生，也不会有灭。 菩萨怜念众生，不了解这个法相，为了他们勤奋精进，使他们能够脱离颠倒。 诸佛始终无法得到众生决定的相状，但他们弘扬根本的誓愿，应当观察这种精进的力量。 思惟一切法，知道一切都如幻化，得不到坚固真实的相状，观察它们如同虚空。 由于虚妄的分辨，贪爱执着而产生苦恼，因此为他们开启法门，使他们能够进入涅槃（Nirvana，解脱）。 为了他们而行精进，但不破坏法的本性，远离有法和非法，才是恒常的真精进。 这样修行远离世俗，就能了达无诤三昧（Arana-samadhi，没有争论的禅定），独自居住在没有喧闹的地方，常常畏惧生死轮回。
English
English version Two Aspects, If one sees the nature of Dharma (Dharmata, the true nature of all phenomena) in this way, then one upholds the undefiled precepts (Anasrava-sila, precepts that do not generate defilements). Having crossed the shore of patience (Ksanti, forbearance), one can endure all evil. Towards all sentient beings, one's mind is always equanimous. All dharmas arise and cease in every moment, their nature is constantly impermanent, therefore there is neither insult nor respect in them. Even if one's body is dismembered joint by joint, one's mind will ultimately not be moved, knowing that the mind is neither inside nor outside. Resentment towards the body and the harm from swords and staves all arise from the four great elements (earth, water, fire, and wind), and these elements have never been injured. Penetrating this matter, one constantly practices the Dharma of patience. If a Bodhisattva practices in this way, sentient beings cannot shake him. Vigorously diligent and persevering, firmly abiding in the Great Vehicle (Mahayana, the great vehicle), such a person has no reliance on body or mind. Although knowing the root of birth and death, its limit cannot be found. For the sake of all sentient beings, one adorns the great vows. Dharma has no determined arising, so where would there be an appearance of cessation? The original limit cannot be found; it is spoken of because of inverted views. The nature of Dharma is inconceivable, constantly abiding in the world. If one can know it thus, there is neither birth nor death. The Bodhisattva thinks of sentient beings who do not understand this Dharma-aspect, and for their sake, diligently strives to enable them to be free from inversion. The Buddhas never obtain a determined aspect of sentient beings, but they propagate their fundamental vows; one should observe the power of their diligence. Contemplating all dharmas, knowing that they are all like illusions, one cannot obtain a solid and real aspect, observing them as empty space. From false discriminations, attachment arises, causing suffering. Therefore, the Dharma-gate is opened for them, enabling them to enter Nirvana (Nirvana, liberation). For their sake, one practices diligence without destroying the nature of Dharma. Being apart from Dharma and non-Dharma, one constantly practices true diligence. Those who practice in this way, being far from worldly affairs, understand the Samadhi of non-contention (Arana-samadhi, meditation without conflict), dwelling alone in a place without noise, constantly fearing birth and death.
Chinese
乐住于闲居， 犹如犀一角， 游戏诸禅定， 明达诸神通。 心常住平等， 处空闲聚落， 威仪无变异， 恒乐于禅定。 信解常定法， 及寂灭无漏， 其心得解脱， 故说常定者。 自住平等法， 以此导众生， 不违平等行， 故说常定者。 志念常坚固， 不忘菩提心， 亦能化众生， 故说常定者。 常念于诸佛， 真实法性身， 远离色身相， 故说常定者。 常修念于法， 如诸法实相， 亦无有忆念， 故说常定者。 常修念于僧， 僧即是无为， 离数及非数， 常入如是者， 悉见十方佛， 一切众生类， 而于眼色中， 终不生二相。 诸佛所说法， 一切能听受， 而于耳声中， 亦不生二相。 能于一心中， 知诸众生心， 自心及彼心， 此二不分别。 忆念过去世， 如恒河沙劫， 是先及是后， 亦复不分别。 能至无量土， 现诸神通力， 而于身心中， 无有疲倦想。 分别知诸法， 乐说辩无尽， 于无央数劫， 开示法性相。 智慧度彼岸， 善解阴界入， 常为众生说， 无取无戏论。 善知因缘法， 远离二边相， 知是烦 现代汉语译本 安乐地居住在僻静之处，就像犀牛独角一样。 自在地游戏于各种禅定之中，明了通达各种神通。 内心常常安住于平等，身处空旷寂静的聚落， 威仪举止没有变异，恒常喜乐于禅定。 深信理解恒常不变的法，以及寂灭无漏的境界， 他的心得到解脱，所以被称为常定者。 自身安住于平等之法，用这法引导众生， 不违背平等的行为，所以被称为常定者。 意志和信念常常坚固，不忘记菩提心（觉悟之心）， 也能教化众生，所以被称为常定者。 常常忆念诸佛，真实的法性之身， 远离色身之相，所以被称为常定者。 常常修习念法，如诸法实相， 也没有忆念的执着，所以被称为常定者。 常常修习念僧，僧即是无为之法， 远离数量和非数量的分别，常常进入这种境界的人， 能够看见十方诸佛，一切众生， 但在眼和色的接触中，始终不产生二元对立的相。 诸佛所说的法，一切都能听受， 但在耳和声的接触中，也不产生二元对立的相。 能在一念心中，了解所有众生的心， 自己的心和他们的心，这二者不作分别。 忆念过去世，如恒河沙数般的劫数， 无论是先还是后，也不作分别。 能到达无量国土，显现各种神通力量， 但在身心中，没有疲倦的想法。 分别了解诸法，乐于说法辩才无尽， 在无数劫中，开示法性的真相。 以智慧度过彼岸，善于理解阴、界、入（五阴、十二入、十八界）， 常常为众生说法，没有执取，没有戏论。 善于了解因缘法，远离二边之相， 知道这是烦恼的根源。
English
English version Dwelling joyfully in solitude, like a rhinoceros alone. Playing freely in various meditations, clearly understanding all spiritual powers (神通, Shentong). The mind constantly abides in equanimity, residing in empty and quiet settlements, Dignified conduct remains unchanged, always delighting in meditation. Believing and understanding the constant Dharma (法, Dharma), and the extinction of outflows in stillness, His mind attains liberation, therefore he is called one who is constantly in samadhi. Abiding in the Dharma of equanimity, using this to guide sentient beings, Not deviating from the practice of equanimity, therefore he is called one who is constantly in samadhi. Will and thought are always firm, not forgetting the Bodhi mind (菩提心, Pútíxīn) (mind of enlightenment), Also able to transform sentient beings, therefore he is called one who is constantly in samadhi. Constantly mindful of all Buddhas, the true Dharma-nature body, Being far from the appearance of the physical body, therefore he is called one who is constantly in samadhi. Constantly cultivating mindfulness of the Dharma, like the true nature of all Dharmas, Also without clinging to remembrance, therefore he is called one who is constantly in samadhi. Constantly cultivating mindfulness of the Sangha (僧, Sēng) (community), the Sangha is non-action, Away from number and non-number, constantly entering such a state, Fully seeing the Buddhas of the ten directions, all sentient beings, But in the contact between eye and form, ultimately not producing dualistic appearances. All the Dharma spoken by the Buddhas, all can be heard and received, But in the contact between ear and sound, also not producing dualistic appearances. Able to know the minds of all sentient beings in one mind, One's own mind and their minds, these two are not differentiated. Remembering past lives, like kalpas as numerous as the sands of the Ganges, Whether it is before or after, also not differentiating. Able to reach immeasurable lands, manifesting various spiritual powers, But in body and mind, there is no thought of fatigue. Discerningly knowing all Dharmas, delighting in speaking with endless eloquence, In countless kalpas, revealing the true nature of Dharma. Crossing to the other shore with wisdom, skillfully understanding the skandhas (阴, Yīn), realms (界, Jiè), and entrances (入, Rù) (five skandhas, twelve entrances, eighteen realms), Constantly speaking for sentient beings, without grasping, without frivolous debate. Skillfully knowing the law of dependent origination, being far from the appearance of two extremes, Knowing this is the root of affliction.
Chinese
恼因， 亦知是净因。 信解因缘法， 则无诸邪见， 法皆属因缘， 无有定根本。 我见与佛见， 空见生死见， 涅槃之见等， 皆无是诸见。 无量智慧光， 知诸法实相， 无闇无障碍， 是行菩提道。 是乘名大乘， 不可思议乘， 悉容受众生， 犹不尽其量。 一切诸乘中， 是乘为第一， 如是大乘者， 能出生余乘。 余乘有限量， 不能受一切， 唯此无上乘， 能悉受众生。 若行此无量， 虚空之大乘， 于一切众生， 无有悭吝心。 虚空无有量， 亦无有形色， 大乘亦如是， 无量无障碍。 若一切众生， 乘于此大乘， 当观是乘相， 宽博多所容。 无量无数劫， 说大乘功德， 及乘此乘者， 不可得穷尽。 若人闻是经， 乃至持一偈， 永脱于诸难， 得到安隐处。 敬念此经者， 舍是身已后， 终不堕恶道， 常生天人中。 于后恶世时， 若得闻是经， 我皆与授记， 究竟成佛道。 若住此经者， 佛法在是人， 是人在佛法， 亦能转法轮。 若人持是经， 能转无量劫， 生死诸往来， 得近于佛道。 若能持是经， 现代汉语译本 烦恼的起因，也知道是清净的起因。 如果相信并理解因缘法，就不会有各种邪见， 一切法都属于因缘，没有固定的根本。 我见与佛见，空见与生死见， 涅槃之见等等，都没有这些见解。 无量的智慧之光，知道诸法的真实相状， 没有黑暗没有障碍，这是行菩提道。 这个乘叫做大乘（Mahayana，伟大的交通工具），不可思议的乘， 全部容纳众生，好像也用不尽它的容量。 在一切诸乘中，这个乘是第一， 像这样的大乘，能够出生其余的乘。 其余的乘有局限，不能容受一切， 只有这无上的乘，能够全部容受众生。 如果行于这无量、虚空般的大乘， 对于一切众生，没有悭吝的心。 虚空没有限量，也没有形状和颜色， 大乘也像这样，无量无障碍。 如果一切众生，乘坐于这大乘， 应当观察这个乘的相状，宽广博大能容纳很多。 无量无数劫，诉说大乘的功德， 以及乘坐这个乘的人，不可能穷尽。 如果有人听闻这部经，乃至受持一个偈颂， 永远脱离各种灾难，到达安稳的地方。 恭敬忆念这部经的人，舍弃这个身体之后， 终究不会堕入恶道，常常生在天人和人中。 在后来的恶世，如果能够听闻这部经， 我都将给予授记，最终成就佛道。 如果安住于这部经，佛法就在这个人身上， 这个人就在佛法中，也能够转法轮（Dharmachakra，佛法的教义）。 如果有人受持这部经，能够转变无量劫， 生死轮回的往来，得以接近于佛道。 如果能够受持这部经，
English
English version The cause of affliction, is also known as the cause of purity. If one believes and understands the law of dependent origination (Pratītyasamutpāda), then there will be no evil views, All dharmas belong to dependent origination, there is no fixed root. The view of 'I', and the view of Buddha, the view of emptiness and the view of birth and death, The view of Nirvana and so on, all lack these views. The immeasurable light of wisdom, knows the true nature of all dharmas, Without darkness, without obstacles, this is walking the Bodhi path. This vehicle is called the Mahayana (Great Vehicle), an inconceivable vehicle, It fully accommodates sentient beings, yet its capacity seems inexhaustible. Among all vehicles, this vehicle is the first, Such a Mahayana is able to give birth to other vehicles. Other vehicles have limitations, unable to accommodate everything, Only this unsurpassed vehicle is able to fully accommodate sentient beings. If one travels on this immeasurable, space-like Mahayana, Towards all sentient beings, there is no stingy heart. Space has no limit, nor does it have shape or color, The Mahayana is also like this, immeasurable and without obstacles. If all sentient beings ride on this Mahayana, One should observe the characteristics of this vehicle, broad and vast, accommodating much. For immeasurable, countless kalpas (aeons), speaking of the merits of the Mahayana, And those who ride this vehicle, it is impossible to exhaust. If someone hears this sutra, even holding one verse, Forever freed from all difficulties, reaching a place of peace and security. Those who respectfully remember this sutra, after abandoning this body, Will never fall into evil realms, always born in the realms of gods and humans. In the evil age to come, if one can hear this sutra, I will all give predictions of enlightenment, ultimately achieving the Buddha path. If one dwells in this sutra, the Buddha-dharma is in this person, This person is in the Buddha-dharma, and can also turn the Dharma wheel (Dharmachakra, the teachings of the Buddha). If someone upholds this sutra, they can transform immeasurable kalpas, The comings and goings of birth and death, gaining proximity to the Buddha path. If one can uphold this sutra, -------------------------------------------------------------------------------- 精进大智慧， 是名极勇猛， 能破魔军众。 我于燃灯佛， 住忍得受记， 若有乐是经， 我授记亦然。 若人于佛后， 能解说是经， 佛虽不在世， 为能作佛事。”