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「童子！是菩薩行法無礙，於法見法而得安住。童子！云何菩薩摩訶薩行法無礙，於法見法而得安住？童子！是菩薩摩訶薩知非色不異色而說於法、知非色不異色而能修行、知非色不異色而求菩提、知非色不異色而教化眾生、知非色不異色而見如來，但不壞於色而見如來，非異色、非異色性而見如來，色及色性及以如來等無有二。若能如是見諸法者，是名行法無礙；識、想、受、行亦復如是。」
"O Youth! The bodhisattva’s practice of the Dharma is unhindered; they perceive the Dharma and dwell peacefully within it. O Youth! How does a bodhisattva mahāsattva practise the Dharma without obstruction, perceive the Dharma, and dwell peacefully within it? O Youth! This bodhisattva mahāsattva understands that non-form is not separate from form and expounds the Dharma, understands that non-form is not separate from form and can practise, understands that non-form is not separate from form and seeks bodhi, understands that non-form is not separate from form and guides sentient beings, understands that non-form is not separate from form and perceives the Tathāgata, but without negating form, perceives the Tathāgata, and perceives the Tathāgata as neither separate from form nor separate from the nature of form. Form, the nature of form, and the Tathāgata are non-dual. One who can perceive all dharmas in this way is said to practise the Dharma without obstruction; the same applies to consciousness, perception, sensation, and formations."
爾時，世尊即說偈言：
At that time, the Bhagavān spoke this gāthā:
「以色顯菩提、
以菩提顯色，
是不相似者，
最勝以顯說。
"Through form, bodhi is revealed,
Through bodhi, form is revealed,
Though these appear dissimilar,
The supreme truth is thus expounded.
所說色相麁，
色性甚深奧，
色與菩提等，
差別不可得。
What is said of the coarse nature of form,
Its nature is deep and profound,
Form and bodhi are equal,
Their difference is inapprehensible.
如涅槃甚深，
以聲故宣說；
涅槃不可得，
聲說亦復然。
Just as nirvāṇa is profound,
It is expressed through sound;
Yet nirvāṇa is inapprehensible,
And so, too, is the sound spoken.
音聲及所說，
彼二不可得，
如是空法中，
涅槃不可得。
The sounds and the meanings spoken,
Both are inapprehensible,
In the Dharma of emptiness,
Nirvāṇa is inapprehensible.
說涅槃寂滅，
寂滅不可得，
一切法無生，
如前、後亦爾。
Nirvāṇa is said to be peaceful,
Yet peace itself is inapprehensible,
All dharmas are unborn,
As they were before, so shall they be after.
一切法體性，
涅槃等相似，
知者真出家，
與佛法相應。
All dharmas share the same nature,
Nirvāṇa is of a similar appearance,
One who knows this is truly renunciate,
In accord with the Buddha's Dharma.
若覩佛色身，
說已見如來，
我身非色像，
無有能見者。
If one sees the form body of the Buddha,
And says they have seen the Tathāgata,
My body is not a form image,
No one can perceive it.
知於色自性，
是色相如是，
能知色性者，
為顯示大身。
Knowing the nature of form,
This is the form’s appearance,
One who knows the nature of form,
Reveals the great body.
如是諸五陰，
我已知相貌，
達法自體性，
安住於法身。
Thus, the five aggregates,
I have already understood their characteristics,
Understanding the true nature of dharmas,
I dwell within the Dharma body.
安住法身已，
為眾生說法，
如來微妙法，
不可以言宣。
Having dwelt within the Dharma body,
I expound the Dharma for sentient beings,
The Tathāgata’s subtle Dharma,
Cannot be conveyed through words.
理深不可知，
聞於正覺說，
但音聲、語言，
我已得初果。
The principle is profoundly unknowable,
Upon hearing the words of true awakening,
But mere sound and language, [they think:]
'I have attained the first fruit.'
若除一切想，
遠離戲論事，
無有存想者，
而見世大師。
If one removes all conceptions,
And distances from frivolous matters,
There is no thought remaining,
And they behold the Great Master of the world.
若人能知空，
即便知色相，
無有異空說，
別有色自性。
If a person can know emptiness,
They immediately know form’s appearance,
There is no distinction spoken of in emptiness,
Nor is there a separate nature of form.
若能知色者，
是則能知空；
若能悟空者，
是則知寂滅。
If one can know form,
They can also know emptiness;
If one can awaken to emptiness,
They then know quiescence.
若人能知色，
是色相如是，
不為億魔嬈，
退動彼菩提。
If a person can know form,
This form is as it is,
They will not be disturbed by countless māras,
And will not retreat from bodhi.
不能知此道，
取著則成失，
非物取物想，
物取於非物。
One who cannot know this path,
Clings to it and thus falls into loss,
Mistaking non-objects for objects,
They grasp objects as non-objects.
為親財利誑，
於法中有失，
非果取果想，
亡失沙門財。
Deceived by the desire for wealth and gain,
They suffer loss within the Dharma,
Mistaking the non-fruit for fruit,
They lose the treasure of the śrāmaṇa.
懈怠少精進，
而不住戒聚，
不應行法人，
云：
Lacking diligence and having little effort,
Without dwelling in the collection of precepts,
One who is not a practitioner of the Dharma,
Says:
『此非佛說。』
‘This is not the Buddha’s teaching.’
或復有人言：
Or there may be some who say:
『我行於菩提。』
‘I practise for bodhi,’
無慧難調者，
更互不相敬。
But being unwise and difficult to discipline,
They show no mutual respect.
悕求美名譽、
不善住禁戒，
恒念何時得，
名聞普周遍？
Hoping for fame and reputation,
They do not abide well in the prohibitions,
Constantly thinking:
‘When will I
Gain widespread recognition?’
為求利養故，
廣集眾多人，
慠慢縱放逸，
專求覓利心。
For the sake of profit and support,
They gather many people,
Arrogant and indulgent,
They single-mindedly seek personal gain.
樂在白衣舍，
為恭敬利養，
造寺及塔廟，
斯皆為名利。
Taking pleasure in the houses of householders,
They seek respect and offerings,
Building monasteries and stupas,
All for the sake of fame and profit.
依止取著心，
常求渴愛欲，
專營世俗業，
止住魔境界。
Relying on a clinging mind,
They constantly seek the desires of craving,
Engaging solely in worldly affairs,
Dwelling within the realm of Māra.
向彼白衣說：
To the householders, they preach:
『愛欲如火焰。』
‘Desire is like a blazing fire.’
若入俗人家，
當污他女婦。
Yet, when they enter the homes of laypeople,
They defile the wives of others.
白衣於是人，
恒作大師想，
伺候男夫行，
婦女相染合。
The householders see these people,
Constantly regarding them as great teachers,
While the women are corrupted,
And become involved with their husbands.
彼家以美饍，
供給是比丘，
反於彼妻所，
如自己婦想。
Those householders offer fine food,
To supply these bhikṣus,
But they turn their minds to their wives,
Thinking of them as their own.
白衣於婦所，
尚不起嫉妬，
而出家比丘，
他妻生嫉忌。
The householders do not even feel jealousy
Regarding their wives;
But the renunciant bhikṣus
Feel jealousy over others' wives.
俗人處居家，
善護持五戒，
況得出家已，
棄捨一切禁？
Householders, living at home,
Well protect and maintain the five precepts,
How much more should those who have left home,
Abandon all that is prohibited?
鼓貝諸音樂，
而以供養我，
行供養最勝，
末世莫能成。
They beat drums and play music,
Offering them as gifts to me,
Yet the highest form of offering [in precepts],
Cannot be fulfilled in the final age.
自毀諸禁戒，
見他持律者，
向於世間說：
Having broken their own precepts,
They see others who uphold the discipline,
And say to the world:
『彼與我無異。』
‘They are no different from me.’
聞讚持戒者，
毀戒行惡境，
聞說真佛法，
云：
When they hear praise for those who uphold the precepts,
They violate the precepts and dwell in evil states,
When they hear the true Buddha Dharma,
They say:
『非佛所說。』
‘This is not the Buddha’s teaching.’
心無有慚愧，
喪失沙門財，
若勸真實語，
誹謗我所說。
Their hearts lack shame and remorse,
Losing the treasures of the renunciate,
And when urged to speak the truth,
They slander what I have taught.
戒不完具者，
棄捨我道教，
毀謗於正法，
阿鼻獄為家。
Those who have incomplete precepts,
Abandon my path and teachings,
They slander the true Dharma,
Avīci hell will be their home.
我未曾見聞，
修習如是行，
愚癡住惡者，
能獲於佛智。
I have never seen or heard,
That those who practise in such a way,
Foolishly dwelling in evil,
Could attain the Buddha’s wisdom.
彼諸諛諂者、
及以多曲偽，
我悉知是人，
智矚恒不絕。
Those flatterers,
And those filled with deceit and duplicity,
I know these people well,
And the gaze of my wisdom never ceases upon them.
我若一劫中，
說彼諸過失，
自謂菩薩者，
但能說少分。
Even if for a kalpa I spoke,
Of their many faults,
Those who claim to be bodhisattvas,
Would only be able to say a little.
童子！汝當知：
彼無惡不造，
於後末世時，
慎勿與親友。
O Youth! You should know:
There is no evil they do not commit,
In the future, during the final age,
Be careful not to become friends with them.
以不亂濁心，
接引共語言，
承事而供給，
為求佛道故。
With an undisturbed and untainted mind,
Engage in conversation to guide and connect,
Serve and offer support,
For the sake of seeking the Buddha’s path.
當問其夏臘，
若是耆宿者，
應供養恭敬，
頭面接足禮。
You should inquire about their years of practice,
If they are elders,
You should offer reverence and respect,
Bowing your head and touching their feet.
勿觀他過失，
彼必至道場，
莫生瞋怒意，
常起慈悲心。
Do not focus on their faults,
They will surely reach the bodhimaṇḍa,
Do not give rise to anger,
Continually cultivate a heart of compassion.
若見彼過咎，
不對說其愆，
常念所作業，
必獲如是果。
If you see their mistakes,
Do not directly point out their faults,
Constantly reflect on your own deeds,
For you will certainly receive the corresponding result.
若於老少所，
語言常含笑，
發言先慰問，
滅除己慠慢。
When addressing those both young and old,
Your speech should always be with a smile,
Speak with a kind inquiry first,
Eliminate your own arrogance.
衣服及飲食，
常以奉供養，
作如是心施，
是等悉成佛。
Clothing and food,
Should always be offered in support,
With this mindset of generosity,
All such beings will become Buddhas.
若長宿請問，
為求法施故，
應先作是言：
When seeking the Dharma from elders,
For the sake of receiving the gift of Dharma,
You should first say:
『我學習不廣。』
‘I have not studied extensively.’
又復作是言：
Then say further:
『汝等甚黠慧，
於汝大人前，
豈敢輒宣說？』
‘You are all very wise,
How could I dare to speak
In the presence of such great people?’
說時勿倉卒，
當簡器非器，
觀其機器已，
不請亦為說。
When you speak, do not rush,
First discern whether they are vessels or not,
Once you have observed their capacity,
Even without their asking, teach them.
若於大眾中，
見他毀禁者，
勿歎持戒德，
當歎施等行；
If in a great assembly,
You see someone breaking precepts,
Do not praise the virtues of those who keep precepts,
Instead, praise the practice of giving and similar virtues.
若見少欲者，
與持戒相應，
起於大慈心，
讚少欲持戒；
If you see someone with few desires,
Who is in harmony with keeping precepts,
Give rise to great compassion,
And praise their temperance and precepts.
若毀禁戒少、
持淨戒者多，
得彼勝伴黨，
便可歎持戒；
If there are few who break precepts,
And many who maintain pure precepts,
In the company of such noble companions,
You may then praise the keeping of precepts.
初觀察大眾，
悉樂諸善法，
所有善法者，
一切悉讚歎。
First, observe the great assembly,
And see if they delight in virtuous dharmas,
For all who uphold virtuous dharmas,
You should offer praise to them all.
施、戒、多聞、忍、
精進及少欲、
知足遠離行，
顯示如是法。
Giving, morality, extensive learning, patience,
Diligence and having few desires,
Contentment and the practice of renunciation,
Reveal such teachings.
讚歎如是法，
盡說他世道，
諸無悲愍事，
慈心勿忿怒。
Praise these teachings,
And thoroughly explain the path of future births and realms;
In matters devoid of compassion,
Maintain a heart of kindness without anger.
在空住禪樂，
遠離憒閙眾，
汝當歎彼德，
此名總持門。
Dwell in emptiness and enjoy the joy of meditation,
Far from the crowds of turmoil,
You should praise these virtues,
This is called the gateway to dhāraṇī.
常樂空閑處，
勿專行施業；
一心修宴坐，
莫謂戒最勝；
Always delight in quiet places,
Do not focus solely on acts of giving;
Wholeheartedly practise meditation,
And do not claim your morality as supreme.
住淨戒聚已，
能集多聞持，
求是三昧故，
常供佛舍利。
Having already dwelt in the purity of precepts,
One can accumulate extensive learning,
For the sake of seeking Samādhi,
They constantly offer to the Buddha's relics.
能以蓋幢幡、
花鬘、塗、末香，
為求是寂定，
而供養諸佛；
They use banners, canopies, flowers, garlands,
And scented powders and perfumes,
For the sake of seeking this tranquillity,
They make offerings to all Buddhas.
以勝上伎樂，
妙歌相和雅，
為供佛舍利，
勇健不劣心；
With superior musical instruments,
And harmonious, beautiful songs,
They offer to the Buddha’s relics,
With a vigorous and unwavering mind.
所有諸花鬘、
一切香、衣服，
悉持供養佛，
為求佛智故。
All the flowers, garlands,
Incense and clothing they possess,
They offer entirely to the Buddha,
For the sake of seeking the Buddha’s wisdom.
眾生諸福分，
平等施無偏，
為求無礙智，
謂諸佛無上。
The merit of sentient beings,
Is given equally without bias,
For the sake of seeking unobstructed knowledge,
That which is called the Buddha’s unsurpassed path.
我曾先佛所，
施設不思供，
以無偏依心，
求此寂定故。
I, in the presence of former Buddhas,
Have made inconceivable offerings,
With an impartial and devoted mind,
Seeking this tranquillity.
佛出甚難遇、
人身得亦難、
信佛法亦難、
出家具戒難，
A Buddha’s appearance is exceedingly difficult to encounter,
Obtaining a human body is also difficult,
Faith in the Buddha-Dharma is rare,
And obtaining complete precepts is difficult.
汝今得值佛，
發於菩提心，
勿捨堅誓願，
安住其善行。
Now that you have encountered the Buddha,
And have awakened the bodhi mind,
Do not abandon your firm vows,
But abide in these virtuous practices.
若受持此經，
於後末世時，
速得無礙辯，
受持不忘失。
If you uphold this sutra,
In the future, during the final age,
You will quickly attain unobstructed eloquence,
And uphold it without forgetfulness.
若能持一偈，
福聚難思議，
況復悉能領，
如義具足受？
If you can uphold just one gāthā,
The accumulation of merit is inconceivable,
How much more so if you can fully receive,
And uphold it completely according to its meaning?
眾生盡得佛，
勇猛悉供養，
恭敬而尊重，
盡眾生數劫，
All sentient beings will attain Buddhahood,
With vigour, they will make offerings,
Revering and honouring,
For countless kalpas equal to all sentient beings.
若於此三昧，
能受持一偈，
於彼前功德，
十六不及一。
If in this Samādhi,
You can uphold just one gāthā,
The merit gained from that:
Sixteen parts cannot match even one.
我知佛智慧，
不思議利益，
受持此三昧，
一切佛所行。」
I know the wisdom of the Buddha,
Its inconceivable benefits;
To uphold this Samādhi,
Is the practice of all Buddhas."
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