Chinese
动摇之貌也。离于动摇者为何等貌？无心之貌也。无心者为何等貌？无念之貌也。无念者为何等貌？无二之貌也。无二者为何等貌？平等之貌也。平等者为何等貌？非有之貌也。非有者为何等貌？无所住之貌也。无所住者为何等貌？无所行之貌也。无所行者为何等貌？无懈怠之貌也。无懈怠者为何等貌？法无处所之貌也。法无处所者为何等貌？泥洹之貌也。” 文殊师利白佛言：“设使是法展转不相知，何所法当尽者？令吾等护后法。” 佛语文殊师利菩萨言：“起法法想者欲得度，欲得度者住于法，住于法者便处二法，处二法者为灭法之行也。法亦不灭，亦非不灭。我今若等护是后法。” 佛尔时便说偈言： “已住吾我， 便言有世， 持想作行， 欲脱于世； 起是念者， 为住二法， 是为惑事， 非正法行。 法无作者， 亦无坏者， 不可见知， 亦无人所。 著于有者， 因起想行， 便自说言， 我已忍空； 起想念空， 是为非法。 法无所有， 便行有法， 一切所起， 为无所有。 于行寂然， 是为法印； 于想有动， 便即自缚。 法本清净， 便起有法， 一切诸法， 譬若如响； 著于有者， 现代汉语译本： 这是动摇不定的状态。那么，脱离动摇的状态是怎样的状态呢？是无心的状态。无心的状态又是怎样的状态呢？是无念的状态。无念的状态又是怎样的状态呢？是无二的状态。无二的状态又是怎样的状态呢？是平等的状态。平等的状态又是怎样的状态呢？是非有的状态。非有的状态又是怎样的状态呢？是无所住的状态。无所住的状态又是怎样的状态呢？是无所行的状态。无所行的状态又是怎样的状态呢？是无懈怠的状态。无懈怠的状态又是怎样的状态呢？是法无处所的状态。法无处所的状态又是怎样的状态呢？是泥洹（Nirvana，涅槃）的状态。 文殊师利（Manjusri）菩萨对佛说：‘假设这种法辗转相传而互不了解，那么什么法应当终结呢？请让我们护持后世的法。’ 佛告诉文殊师利（Manjusri）菩萨说：‘生起对法的执着，想要得到解脱，想要得到解脱的人执着于法，执着于法的人就处于二法之中，处于二法之中就是灭法的行为。法既不会灭，也不是不灭。我现在将要护持这后世的法。’ 佛陀当时说了偈语： ‘已经执着于吾我，便说有世界，怀着妄想而行动，想要脱离世界；生起这种念头的人，是执着于二法，这是迷惑的事情，不是正法的行为。法没有作者，也没有破坏者，不可见不可知，也不属于任何人。执着于有的人，因为生起妄想而行动，便自己说，我已经安忍于空；生起妄想而念空，这是非法。法本无所有，却行于有法，一切所生起，都是无所有。对于行为寂然不动，这是法的印记；对于妄想有所动摇，便立刻自我束缚。法本来清净，却生起有法，一切诸法，譬如回响；执着于有的人，’
English
English version: It is the appearance of wavering. What kind of appearance is it that is free from wavering? It is the appearance of no-mind. What kind of appearance is no-mind? It is the appearance of no-thought. What kind of appearance is no-thought? It is the appearance of non-duality. What kind of appearance is non-duality? It is the appearance of equality. What kind of appearance is equality? It is the appearance of non-being. What kind of appearance is non-being? It is the appearance of no-abiding. What kind of appearance is no-abiding? It is the appearance of no-action. What kind of appearance is no-action? It is the appearance of no-negligence. What kind of appearance is no-negligence? It is the appearance of the Dharma having no place. What kind of appearance is the Dharma having no place? It is the appearance of Nirvana (Nirvana, extinction).' Manjusri (Manjusri) said to the Buddha: 'Suppose this Dharma is transmitted and not understood, then what Dharma should end? Let us protect the Dharma of later generations.' The Buddha told Manjusri (Manjusri) Bodhisattva: 'Those who give rise to attachment to the Dharma, wanting to be liberated, those who want to be liberated cling to the Dharma, and those who cling to the Dharma are in the midst of dualistic dharmas, and being in the midst of dualistic dharmas is the act of destroying the Dharma. The Dharma neither ceases nor does it not cease. I will now protect this Dharma of later generations.' The Buddha then spoke in verse: 'Having dwelt in self and ego, then speak of the existence of the world, holding onto thoughts and acting, desiring to escape the world; those who give rise to such thoughts are dwelling in dualistic dharmas, this is a matter of delusion, not the practice of the true Dharma. The Dharma has no creator, nor is there a destroyer, it cannot be seen or known, nor does it belong to anyone. Those who cling to existence, because of arising thoughts and actions, then say themselves, I have already endured emptiness; giving rise to thoughts and contemplating emptiness, this is not the Dharma. The Dharma is without anything, yet they practice existing dharmas, all that arises is without anything. In the stillness of action, this is the seal of the Dharma; in the movement of thoughts, they immediately bind themselves. The Dharma is originally pure, yet they give rise to existing dharmas, all dharmas are like an echo; those who cling to existence,'
Chinese
便处二法。 清净慧法， 慧不得慧， 于慧慧中， 无有逮者。 一切不见， 可起习者， 痴慧皆空， 俱无所有。 若使自然， 当有所有， 便可灭坏， 就于泥洹， 设使诸法， 有所住处， 人与非人， 皆为泥洹。 若人于世， 自取自放， 是想非想， 而求泥洹； 自起吾我， 一切皆尔， 所起诸法， 亦无识念。 愚痴与智， 于是二事， 语从口出， 为无所有。 起想行者， 便惑其中， 坏灭生死， 欲求泥洹。 心不知心， 其本自然， 于本自然， 亦不知心。 一切诸法， 自然如梦， 能欲起行， 持有作谛； 起有法者， 非是谛行， 灭行法者， 非是谛法。 假令灭行， 为是谛者， 诸起有法， 皆当为佛。 佛所觉者， 为无所觉， 所可说法， 为无所说， 所可度人， 为无所度； 佛为谛见， 无所起法。 设使泥洹， 当为是色， 佛诸弟子， 悉当在中。 假令泥洹， 为常住法， 大哀四等， 皆成蠕动。 一切人人， 不能相见， 于世自号， 持我作人， 谛视世间， 无我无人， 空无 现代汉语译本 安住于二法之中。 清净的智慧之法， 智慧无法获得智慧，在智慧之中，没有能够执取的。 一切都不可见，可以生起习性的，愚痴和智慧皆是空性， 两者都没有任何实在的自性。如果说是自然而有的，应当有所得， 那么就可以被灭坏，最终归于涅槃（Nirvana，解脱）。假设一切诸法， 有所住之处，人和非人，都将是涅槃。 如果有人在世间，自己执取自己，是想非想， 而求涅槃；自己生起我执，一切都是如此， 所生起的诸法，也没有识别念头。愚痴与智慧， 对于这两件事，言语从口中说出，都是没有实在自性的。 生起妄想而行事的人，便会迷惑其中，想要坏灭生死， 而求涅槃。心不知道心，其本性是自然的， 对于本性自然的心，也不知道心。一切诸法， 自然如梦幻，如果想要生起行为，执持有为的真谛； 生起有为法的人，不是真谛之行，灭除行为法的人， 不是真谛之法。假使灭除行为，是真谛的话， 那么生起有为法的人，都应当成为佛（Buddha，觉悟者）。佛所觉悟的， 是无所觉悟，所说的法，是无所说， 所度化的人，是无所度化；佛是真谛之见， 没有生起任何法。假设涅槃，是色法， 佛的诸位弟子，都应当在其中。假使涅槃， 是常住之法，大慈大悲四无量心，都变成蠕动之物。 一切人人都不能互相看见，在世间自称， 执持我见作为人，仔细观察世间，没有我，没有人， 空无所有。
English
English version Abiding in the two dharmas. The dharma of pure wisdom, Wisdom cannot attain wisdom; within wisdom, there is no one who can grasp it. Everything is unseen, what can arise from habit, ignorance and wisdom are all emptiness, Both have no inherent existence. If it were natural, there should be something to be attained, Then it could be destroyed, and ultimately return to Nirvana (liberation). Suppose all dharmas, Have a place to dwell, then humans and non-humans would all be Nirvana. If someone in the world, grasps themselves, is neither thought nor non-thought, And seeks Nirvana; they arise self-attachment, everything is like this, The arising dharmas, also have no recognition of thoughts. Ignorance and wisdom, Regarding these two matters, words spoken from the mouth, are all without inherent existence. Those who act with arising thoughts, will be confused by them, wanting to destroy birth and death, And seek Nirvana. The mind does not know the mind, its nature is natural, Regarding the naturally existing mind, it also does not know the mind. All dharmas, Are naturally like dreams, if one wants to arise actions, clinging to the conditioned truth; Those who arise conditioned dharmas, are not the practice of truth, those who extinguish the practice of dharmas, Are not the dharma of truth. If extinguishing actions is the truth, Then those who arise conditioned dharmas, should all become Buddhas (enlightened ones). What the Buddha realizes, Is non-realization, what is spoken is non-speaking, What is liberated is non-liberation; the Buddha is the vision of truth, Without arising any dharma. Suppose Nirvana, is form, All the Buddha's disciples, should be within it. If Nirvana, Is a permanent dharma, great compassion and the four immeasurables, would all become wriggling creatures. All people cannot see each other, in the world they call themselves, Clinging to self as a person, carefully observing the world, there is no self, no person, Empty and without anything. -------------------------------------------------------------------------------- 所著， 是为泥洹。 偶皆言者， 自呼为谛， 坏败灭受， 欲得为道。 已不起法， 便为一法， 持有行法， 处是四谛。 诸佛所处， 皆处一法， 坐于佛树， 何有四谛？ 如是行者， 不晓菩萨， 作行如是， 坏败佛法。 作沙门者， 当如其法， 所可爱欲， 不当稸积。 欲成三昧， 谛其行者， 譬若如犀， 常乐独处。 八十亿佛， 人中之王， 行是三昧， 诸佛悉知。 若有尊天， 已见谛者， 昼夜拥护， 持法之人。 经不可尽， 照明一切， 入是法藏， 无端底门。 其有信行。 是三昧者。 常于梦中。 与诸佛会。”
Chinese
佛尔时告文殊师利菩萨言：“若有人欲得菩萨道者，菩萨当奉行是三昧。若欲成相，若欲成好、十种力、四无所畏、十八法不共，若大哀、无所著，欲得自然慧眼，若欲成比丘僧，若欲成菩萨，若欲成佛刹，若欲得慧陀邻尼一切人所可说声，欲离于世，欲知一切人所可道，欲得力，欲得晓了三昧，当奉行如上所教，即为如佛，如将，如大将，如将中将，为一切上，为一切大哀，为怛萨阿竭，所可说皆平等、无量等、与空等、无处等、所说等、人中上。所以者何？ 现代汉语译本： 所证悟的，就是涅槃（Nirvana）。那些偶然说出真理的人， 自以为是真谛，执着于坏灭之法，想要以此为道。 如果不再生起新的法，就执着于单一的法，持有固定的修行方法， 认为这就是四谛（Four Noble Truths）的所在。诸佛所处的境界，都是处于同一真法， 在菩提树下证悟，哪里还有什么四谛的分别呢？像这样修行的人， 不了解菩萨的境界，像这样修行，就是在破坏佛法。 作为沙门（Sramana），应当遵循佛法，对于所喜爱的欲望， 不应当积聚。想要成就三昧（Samadhi），真实地修行， 譬如犀牛一样，常常喜欢独自居住。八十亿佛， 是人中的王者，修行这种三昧，诸佛完全知晓。 如果有尊贵的天神，已经证悟真谛，日夜都会拥护， 守护奉持佛法的人。经典无穷无尽，照亮一切， 进入这佛法的宝藏，没有边际和门槛。那些有信心修行 这种三昧的人，常常在梦中，与诸佛相会。 佛陀这时告诉文殊师利菩萨（Manjusri Bodhisattva）说：‘如果有人想要获得菩萨道，菩萨应当奉行这种三昧。如果想要成就三十二相（Thirty-two Marks of a Great Man），如果想要成就八十种随形好（Eighty Minor Marks）、十种力量（Ten Powers of a Buddha）、四种无所畏惧（Four Fearlessnesses）、十八种不共法（Eighteen Unique Qualities of a Buddha），如果想要成就大慈大悲（Great Compassion）、无所执着，想要获得自然的智慧之眼，如果想要成就比丘僧团（Bhikkhu Sangha），如果想要成就菩萨，如果想要成就佛刹（Buddha-field），如果想要获得慧陀邻尼（Dharani）一切人都能理解的声音，想要脱离世俗，想要知道一切人所能说之道，想要获得力量，想要明了三昧，应当奉行如上所教导的，就如同佛一样，如同将领，如同大将，如同将领中的将领，为一切之上，为一切大慈大悲，为如来（Tathagata），所说的一切都是平等、无量、与虚空相等、无处不在、所说之法平等、人中至上。’为什么这么说呢？
English
English version: What is realized is Nirvana. Those who occasionally speak the truth, Consider themselves to have the true meaning, clinging to the law of destruction, wanting to take this as the path. If no new Dharma arises, then they cling to a single Dharma, holding fixed methods of practice, Thinking that this is where the Four Noble Truths are. The realm where all Buddhas dwell is in the same true Dharma, Enlightened under the Bodhi tree, where is there any distinction of the Four Noble Truths? Those who practice in this way, Do not understand the realm of Bodhisattvas, practicing in this way is destroying the Buddha Dharma. As a Sramana, one should follow the Dharma, and for the desires that are loved, Should not accumulate. If you want to achieve Samadhi, truly practice, Like a rhinoceros, always happy to live alone. Eighty billion Buddhas, The kings among men, practice this Samadhi, all Buddhas know. If there are noble gods who have already realized the truth, they will protect day and night, Protecting those who uphold the Dharma. The scriptures are endless, illuminating everything, Entering this treasure of the Buddha Dharma, there is no boundary or door. Those who have faith and practice This Samadhi, often in dreams, meet with all the Buddhas. The Buddha then said to Manjusri Bodhisattva: 'If someone wants to attain the Bodhisattva path, the Bodhisattva should practice this Samadhi. If you want to achieve the Thirty-two Marks of a Great Man, if you want to achieve the Eighty Minor Marks, the Ten Powers of a Buddha, the Four Fearlessnesses, the Eighteen Unique Qualities of a Buddha, if you want to achieve Great Compassion, non-attachment, want to obtain the natural wisdom eye, if you want to achieve the Bhikkhu Sangha, if you want to achieve the Bodhisattva, if you want to achieve the Buddha-field, if you want to obtain the Dharani, a voice that everyone can understand, want to be free from the world, want to know the path that everyone can speak of, want to obtain strength, want to understand Samadhi, you should practice as taught above, just like the Buddha, like a general, like a great general, like a general among generals, above all, for all great compassion, for the Tathagata, all that is said is equal, immeasurable, equal to space, omnipresent, the Dharma spoken is equal, the supreme among men.' Why is this so? --------------------------------------------------------------------------------