Chinese
。故言若善知识诸有所作乃至应断疑心也。 自下第二说法中曲有节四。初普光牒问深法请其正受之仪。二明所说理深。大根方悟。小心迫迮。非其所受。如来正答显法殊胜。第三普光重请。第四如来偈诵酬答。于中二十四偈。分之为三。初十八偈正说其法。第二一偈劝近善友。第三五偈明起说所由叹教功能。前文有二。初九行偈说理法。第二九偈说行法也。前中复二。初明万法平等性恒不动。即说名所自法。第三偈说名字性空。即是能自名也。前中初总。次别。总中上半敕听明说当其理简异随宜之教。故言我今如实说也。下明法性无动本来寂灭。动名为执。谓住生住灭。定有定无故。能缘生令动分别之心故名动。然万法缘生离生离灭。有无皆空。措情无地。故言不动也。故花首经言。众缘所生法。我说即是空。亦为是假名。亦是中道义。未曾有一法。不从众缘生。是故一切法。无不是空者。自下别中有三。初明法空。二明众生空。第三双结也。前中初多偈明贪嗔等或。从缘性空即是法性之身。一切诸佛证之成德。初偈上三句明成德。第四句释已心由法性自尔。迷即是凡。悟即成圣。若理亦不然。则圣无此力。当知法性本来不动也。下明五盖五欲义。同前释也。次一偈明淫欲邪见。九结十使皆无体。实即是解脱 现代汉语译本 因此说，如果善知识所做的一切，乃至应该断除疑心。 下面第二部分是说法，其中有四个小节。首先，普光菩萨询问甚深佛法，请求接受正法的仪式。第二，说明所说的道理深奥，只有大根器的人才能领悟，小心量的人感到逼迫，不适合接受。如来佛正面回答，彰显佛法的殊胜。第三，普光菩萨再次请求。第四，如来佛用偈颂回答。其中有二十四句偈颂，分为三部分。首先是十八句偈颂，正式宣说佛法。第二是一句偈颂，劝人亲近善友。第三是五句偈颂，说明开始宣说的缘由，赞叹佛法的功用。前面的经文有两部分。首先是九行偈颂，宣说理法。第二是九句偈颂，宣说行法。前面的部分又分为两部分。首先是说明万法平等，自性恒常不动。这就是所说的名字的自性法。第三句偈颂是说名字的自性是空性的，这就是能自名。前面的部分又分为两部分。首先是总说，其次是别说。总说中，上半部分是告诫听众认真听，说明所说的道理符合实际，区别于随顺世俗的教法。所以说‘我今如实说’。下半部分是说明法性没有动摇，本来就是寂灭的。动摇就叫做执着，指的是执着于生、住、灭，执着于有和无。能够产生使心动摇分别的因缘，就叫做动摇。然而万法是因缘生，远离生灭，有和无都是空性的，没有可以执着的地方。所以说不动摇。所以《华首经》说：‘众缘所生法，我说即是空，亦为是假名，亦是中道义。未曾有一法，不从众缘生，是故一切法，无不是空者。’下面别说中分为三部分。首先是说明法空，第二是说明众生空，第三是总结。前面的部分中，首先用多句偈颂说明贪嗔等，从因缘生，自性是空性的，就是法性之身。一切诸佛证悟它而成就功德。第一句偈颂的上三句是说明成就功德，第四句是解释已经明白心是由法性自然而然的。迷惑就是凡夫，觉悟就是成圣。如果道理不是这样，那么圣人就没有这种力量。应当知道法性本来就是不动的。下面说明五盖（wǔ gài，five hindrances），五欲（wǔ yù，five desires）的含义，和前面的解释相同。接下来一句偈颂说明淫欲邪见，九结（jiǔ jié，nine fetters），十使（shí shǐ，ten fetters）都没有实体，实际上就是解脱。
English
English version Therefore, it is said that if a Kalyanamitra (shàn zhī shi, spiritual friend) does anything, even to the point of dispelling doubts. The second part below is the Dharma talk, which has four sections. First, Bodhisattva Universal Light (Pǔ guāng, Universal Light) inquires about the profound Dharma and requests the proper ritual for receiving it. Second, it explains that the principles being taught are profound, and only those with great capacity can comprehend them, while those with small capacity feel pressured and are not suitable to receive them. The Tathagata (Rú lái, Thus Come One) answers directly, highlighting the excellence of the Dharma. Third, Bodhisattva Universal Light requests again. Fourth, the Tathagata responds with verses. Among them are twenty-four verses, divided into three parts. The first eighteen verses formally expound the Dharma. The second is a single verse, advising people to be close to good friends. The third is five verses, explaining the reasons for beginning the exposition and praising the function of the Dharma. The preceding text has two parts. First, nine lines of verses expound the Dharma of principles. Second, nine verses expound the Dharma of practice. The preceding part is further divided into two parts. First, it explains that all dharmas are equal and their nature is eternally unmoving. This is the self-nature Dharma of what is named. The third verse speaks of the emptiness of the nature of names, which is the ability to name itself. The preceding part is further divided into two parts. First is the general statement, and second is the specific statement. In the general statement, the first half is an admonition to the listeners to listen carefully, explaining that the principles being taught are in accordance with reality, distinguishing them from teachings that follow worldly customs. Therefore, it says, 'I now speak truthfully.' The second half explains that the Dharma nature is unmoving and originally in a state of stillness. Movement is called attachment, referring to attachment to arising, abiding, and ceasing, and attachment to existence and non-existence. The conditions that can cause the mind to move and discriminate are called movement. However, all dharmas arise from conditions, are apart from arising and ceasing, and both existence and non-existence are empty, leaving no place to cling to. Therefore, it is said to be unmoving. Therefore, the Flower Garland Sutra says: 'The dharmas that arise from various conditions, I say are empty, and are also provisional names, and are also the meaning of the Middle Way. There has never been a single dharma that does not arise from various conditions, therefore all dharmas are not empty.' The specific statement below is divided into three parts. First, it explains the emptiness of dharmas; second, it explains the emptiness of sentient beings; and third, it concludes. In the preceding part, first, multiple verses explain greed, anger, etc., arising from conditions, whose nature is empty, which is the Dharma-nature body. All Buddhas realize it and achieve merit. The first three lines of the first verse explain the achievement of merit, and the fourth line explains that it is already understood that the mind is naturally from the Dharma-nature. Delusion is an ordinary person, and enlightenment is becoming a sage. If the principle were not like this, then the sage would not have this power. It should be known that the Dharma-nature is originally unmoving. Below, the meaning of the five hindrances (wǔ gài), and the five desires (wǔ yù) is explained, which is the same as the previous explanation. The next verse explains that lust, wrong views, the nine fetters (jiǔ jié), and the ten fetters (shí shǐ) have no substance, and are actually liberation. --------------------------------------------------------------------------------
Chinese
涅槃也。次一偈明染净性空无有两体。达染无生即便为净德。譬如高原之地不生莲花。卑湿淤泥乃生此花。故言常处于三毒长养于白法。次一偈明是非属情法性无二。如有两人互相是非。此则以彼为非。自取其是。彼复自是。以非于此。此若定是非则非于是。彼若定非是则是于非。是非则无非。可非非是。又无是可是。无是可是虽是而无是。无非可非虽非而无非。虽不是于是非亦不离于是非。可谓法性无住而无所。是故则无所不是。无所不是则是而无是。彼此难定乎一切是非。何为不寂也。文中上半牒法无是无非。下明是非性灭本无所动。自下第三偈明众生空。上三句明空。第四句释。但名色与识更相依起显现。以生未曾有实。离有离无。不生不灭。自体恒寂。即是涅槃也。亦可众故非生。生故不灭。但言众生即离生离灭。故言一切众生实无有生灭。何者但阴阴相依。自体非有众故非生依。即恒持非无故不灭。何得不生。况无生无灭。则生是空生。灭是空灭。生灭既空。岂非寂灭也。故言生灭即涅槃本来无所动也。下第三一偈双结。上半牒结。下明万法缘生性相皆空也。下第二明名字空。上半正明名离有无。下明寂灭空也。第三名字空。上半正明名离有无。下明寂灭。此义云何。且如堂象多人聚外有一人。久不相识。 现代汉语译本 涅槃（Nirvana，寂灭）也。下一偈说明染净的本性是空，没有两个实体。通达染污无生，那就是清净的功德。譬如高原之地不生长莲花，卑湿的淤泥才能生长此花。所以说，常处于三毒（贪嗔痴）之中，却能长养清净的佛法。下一偈说明是非属于情识，法性没有二元对立。如果两人互相争论是非，这个人认为那个人不对，自己是对的。那个人也认为自己是对的，认为这个人不对。如果这个人一定要认为自己是对的，那么对于那个人来说就是错的。那个人如果一定要认为自己是对的，那么对于这个人来说就是错的。这样，是非就没有绝对的错，可以认为错的不是错，也没有绝对的对，可以认为对的不是对。没有绝对的对，即使是对也没有绝对的对；没有绝对的错，即使是错也没有绝对的错。即使不是绝对的对错，也无法脱离对错的范畴。可以说，法性无所住而无所不在，因此无所不是。无所不是，那就是对而无对。彼此难以确定一切是非，怎么能达到寂静呢？文中上半部分阐述法没有绝对的对错，下半部分说明是非的本性是灭，本来就没有动摇。下面第三偈说明众生是空。上面三句说明空，第四句解释。只是名色（nama-rupa，精神和物质）与识（vijnana，意识）互相依存而显现，好像生出未曾有的实体，远离有和无，不生不灭，自体恒常寂静，这就是涅槃。也可以说，因为是众生，所以不是生；因为是生，所以不是灭。只是说众生，就远离了生和灭。所以说，一切众生实际上没有生灭。为什么呢？只是阴（skandha，五蕴）与阴互相依存，自体并非实有，因为是众生，所以不是生；依存的本性是恒常，不是没有，所以不是灭。怎么能不生呢？何况没有生灭，那么生是空生，灭是空灭。生灭既然是空，难道不是寂灭吗？所以说，生灭就是涅槃，本来就没有动摇。下面第三一偈双重总结。上半部分是总结，下半部分说明万法因缘而生，本性与现象都是空。下面第二部分说明名字是空。上半部分正面说明名字脱离有和无，下半部分说明寂灭是空。第三部分名字是空。上半部分正面说明名字脱离有和无，下半部分说明寂灭。这个道理是什么呢？比如大堂里聚集了很多人，外面有一个人，很久没有相识。
English
English version Nirvana (extinction). The following verse explains that the nature of defilement and purity is emptiness, and there are no two entities. Understanding that defilement is unborn is the virtue of purity. For example, lotus flowers do not grow on high plateaus, but only in low, damp mud. Therefore, it is said that one is always in the three poisons (greed, hatred, and delusion) but cultivates pure Dharma. The following verse explains that right and wrong belong to emotions, and Dharma-nature has no duality. If two people argue about right and wrong, one person thinks the other is wrong and that they are right. The other person also thinks they are right and that the first person is wrong. If the first person insists that they are right, then to the other person, they are wrong. If the other person insists that they are right, then to the first person, they are wrong. In this way, there is no absolute wrong, and what can be considered wrong is not wrong; there is no absolute right, and what can be considered right is not right. Without absolute right or wrong, one cannot escape the category of right and wrong. It can be said that Dharma-nature dwells nowhere and is nowhere absent, so there is nowhere that it is not. Nowhere that it is not is right without right. It is difficult to determine all right and wrong between each other, so how can one achieve tranquility? The first half of the text explains that Dharma has no absolute right or wrong, and the second half explains that the nature of right and wrong is extinguished and has never been shaken. The third verse below explains that sentient beings are empty. The first three sentences explain emptiness, and the fourth sentence explains it. It is only that nama-rupa (name and form, mind and matter) and vijnana (consciousness) arise in mutual dependence, as if giving rise to an entity that has never existed, far from existence and non-existence, neither arising nor ceasing, the self-nature is eternally tranquil, and this is Nirvana. It can also be said that because it is sentient beings, it is not birth; because it is birth, it is not cessation. Just saying sentient beings is to be far from birth and cessation. Therefore, it is said that all sentient beings actually have no birth or cessation. Why? It is only that skandhas (aggregates) depend on each other, the self-nature is not real, because it is sentient beings, so it is not birth; the nature of dependence is constant, not non-existent, so it is not cessation. How can it not be born? Moreover, there is no birth or cessation, so birth is empty birth, and cessation is empty cessation. Since birth and cessation are empty, is it not extinction? Therefore, it is said that birth and cessation are Nirvana, which has never been shaken. The third verse below is a double conclusion. The first half is the conclusion, and the second half explains that all dharmas arise from conditions, and their nature and phenomena are empty. The second part below explains that names are empty. The first half explains that names are free from existence and non-existence, and the second half explains that extinction is empty. The third part is that names are empty. The first half explains that names are free from existence and non-existence, and the second half explains that extinction. What is this principle? For example, if many people gather in a hall, and there is one person outside who has not been acquainted with them for a long time. --------------------------------------------------------------------------------