T45n1888_解迷顯智成悲十明論
大正藏第 45 冊 No. 1888 解迷顯智成悲十明論
No. 1888
釋華嚴十明論敘
宋寶覺圓明禪師惠洪覺范撰
顯謨閣待制朱公世英。為余言。頃過金陵。謁王文公于鐘山。公以彥里閈晚生有志學道。謂曰。若讀史見勾踐伍員事乎。勾踐保棲會稽。置膽于坐臥則仰膽。飯食亦嘗膽也。伍員去楚櫜載。而去昭關至蒲伏行乞于吳市。二子設心止欲雪恥復仇。而焦身苦思二十餘年。而後遂其欲。蓋有志者事竟成也。然移此心以學無上菩提。其何以御之。世英囑予記其言。世英歿一年。余還自海外。築室筠溪石門寺。夏釋此論。追念平時之語曰。嗟乎流轉三界未即棄去。其恥亦大矣。囚縛五陰未能超出。其仇亦深矣。以吳楚之仇恥較之。其相倍如日劫。而學者亦思掣肘徑去。然至誠惻怛勇決力行。較勾踐伍員特太山毫芒耳。豈不惜哉。金剛般若經。須菩提聞世尊言以恒河沙等身命佈施。不如受持四句偈為他人說之福。於是泣下。其心豈不謂學者多以一身味著懈怠故自為障閡乎。夫雜華具四天下微塵數偈。而其所詮者。如來普光明大智一法而已。親近隨順此智者。戒定慧三法而已。以戒定慧觀照方便破滅無明。一切眾生彈指實證。故金剛藏菩薩曰。隨順無明起諸有。若不隨順
【現代漢語翻譯】 現代漢語譯本
大正藏第 45 冊 No. 1888 解迷顯智成悲十明論
No. 1888
釋華嚴十明論敘
宋寶覺圓明禪師惠洪覺范 撰
顯謨閣待制朱公世英，對我說道：『不久前我在金陵拜訪王安石（Wang Anshi）于鐘山。王安石認為彥里閈（Yan Li Han）是後生晚輩，有志於學道，便說：『你讀史時見過勾踐（Goujian）、伍員（Wu Yuan）的事蹟嗎？勾踐被困於會稽（Kuaiji），在坐臥之處放置苦膽，仰頭看膽，吃飯時也嘗苦膽。伍員離開楚國，用袋子裝著東西逃亡，從昭關（Zhaoguan）到蒲（Pu），在吳市（Wu Shi）乞討。這兩人立志要雪恥復仇，焦心苦思二十多年，最終實現了他們的願望。可見有志者事竟成。』然而，如果將這種心志用來學習無上菩提（Anuttara-samyak-sambodhi），又該如何駕馭它呢？』世英囑咐我記下這些話。世英去世一年後，我從海外返回，在筠溪石門寺（Yunxi Shimen Temple）建造房屋。夏天我解釋這部論著，追憶平時所說的話，感嘆道：『唉，在三界（Three Realms）中流轉，至今未能捨棄，這恥辱太大了。被囚禁在五陰（Five Skandhas）之中，未能超出，這仇恨也太深了。』與吳楚之間的仇恨相比，兩者相差猶如日月與微塵。而學者們也想立刻擺脫困境。然而，至誠懇切、勇猛果決地努力修行，與勾踐、伍員相比，只不過是泰山與毫毛的差別罷了。難道不值得惋惜嗎？《金剛般若經》（Vajracchedika Prajnaparamita Sutra）中，須菩提（Subhuti）聽到世尊（Buddha）說，用恒河沙（Ganges River sands）一樣多的身命佈施，不如受持四句偈（Four-line Gatha），併爲他人解說，於是感動落淚。他的心意難道不是認為學者們大多貪戀自身，懈怠懶惰，因此自己為自己設定障礙嗎？要知道，《雜華經》（Avatamsaka Sutra）包含了四天下微塵數一樣多的偈頌，而它所詮釋的，只是如來（Tathagata）普光明大智（Universal Bright Great Wisdom）這一法而已。親近隨順這種智慧的人，只是戒（Sila）、定（Samadhi）、慧（Prajna）這三法而已。用戒定慧的觀照方便來破滅無明（Avidya），一切眾生彈指之間就能證得。所以金剛藏菩薩（Vajragarbha Bodhisattva）說：『隨順無明就會產生各種存在，如果不隨順』
【English Translation】 English version
Tripitaka Volume 45 No. 1888 Explanation of the Ten Illuminations to Dispel Confusion and Manifest Wisdom and Compassion
No. 1888
Preface to the Explanation of the Ten Illuminations of the Avatamsaka Sutra
Composed by Chan Master Huizhong Juefan of Baojue Yuanming Temple, Song Dynasty
Zhu Gong Shiying, a Drafter-in-Waiting of the Xianmo Pavilion, said to me: 『Recently, I visited Wang Anshi (Wang Anshi) at Zhongshan in Jinling. Wang Anshi, considering Yan Li Han (Yan Li Han) a young and aspiring student of the Way, said: 『Have you read about the deeds of Goujian (Goujian) and Wu Yuan (Wu Yuan) in history? Goujian, confined to Kuaiji (Kuaiji), placed a gallbladder where he sat and slept, looking up at it, and tasting it even during meals. Wu Yuan fled the state of Chu, carrying his belongings in bags, and from Zhaoguan (Zhaoguan) to Pu (Pu), he begged in the market of Wu (Wu Shi). These two men were determined to wipe out their shame and seek revenge, agonizing over it for more than twenty years, and eventually achieved their goals. It shows that where there』s a will, there』s a way.』 However, if this determination is used to study Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi), how should one manage it?』 Shiying instructed me to record these words. A year after Shiying』s death, I returned from overseas and built a house at Yunxi Shimen Temple (Yunxi Shimen Temple). In the summer, I explained this treatise, recalling the words spoken in the past, and lamented: 『Alas, wandering in the Three Realms (Three Realms), still unable to abandon it, this shame is too great. Being imprisoned in the Five Skandhas (Five Skandhas), unable to transcend them, this hatred is too deep.』 Compared to the hatred between Wu and Chu, the difference is like that between the sun and moon and dust. And scholars also want to escape the predicament immediately. However, being sincere, earnest, courageous, and resolute in practice is only a difference of Mount Tai and a hair compared to Goujian and Wu Yuan. Isn』t it a pity? In the Vajracchedika Prajnaparamita Sutra (Vajracchedika Prajnaparamita Sutra), Subhuti (Subhuti), upon hearing the Buddha (Buddha) say that giving away as many lives as there are Ganges River sands (Ganges River sands) is not as good as receiving, upholding, and explaining a four-line Gatha (Four-line Gatha) to others, was moved to tears. Doesn』t his heart mean that scholars mostly indulge themselves, are lazy and indolent, and therefore create obstacles for themselves? Know that the Avatamsaka Sutra (Avatamsaka Sutra) contains as many Gathas as there are dust particles in four world-systems, and what it explains is only the Tathagata』s (Tathagata) Universal Bright Great Wisdom (Universal Bright Great Wisdom). Those who are close to and follow this wisdom are only the three Dharmas of Sila (Sila), Samadhi (Samadhi), and Prajna (Prajna). Using the skillful means of observing with Sila, Samadhi, and Prajna to destroy Avidya (Avidya), all sentient beings can realize it with a snap of the fingers. Therefore, Vajragarbha Bodhisattva (Vajragarbha Bodhisattva) said: 『Following ignorance gives rise to all existences; if not following』
諸有離。是謂成佛顯訣人法要旨。借令三世如來重複宣示深奧。不能加毫末於此矣。其于利害去取。曉如白黑。其義理昭著。粲如日星。不知。學者于戒定慧。何疑而不隨順。于無明煩惱。何戀而不棄遺乎。孟軻曰。今有無名之指屈而不信。非疾痛害事也。如有能信之者。則不遠秦楚之路。為指之不若人也。指不若人則知惡之。心不若人則不知惡。此之謂不知類也。今之知類者。吾特未見耳。豈密行暗證。隱實顯玼。世不得而知歟。抑觀力粗浮習重。境強多遇緣而退歟。餘切慕。思大智者父子于道能遺虛名收實效。三十年間決期現證。皆獲宿智通。入法華三昧。乳中之酪此其驗矣。嗚呼安得如南嶽天臺兩人者。與之增進此道哉。 政和五年六月十日書
解迷顯智成悲十明論
唐太原李通玄撰
釋十二緣生
夫十二緣生者。是一切眾生逐妄迷真。隨生死流轉波浪不息之大苦海。其海廣大甚深無際。亦是一切諸佛眾聖賢寶莊嚴大城。亦是文殊普賢常游止之華林園苑。常有諸佛出現于中。普賢菩薩恒對現色身。在一切眾生前教化無有休息。文殊師利告善財云。不厭生死苦。乃能具足普賢行。一切諸佛功德海蔘映。重重充滿其中。無有盡極。與一切眾生猶如光影。而無障礙。以迷十二有支名一切眾生
【現代漢語翻譯】 現代漢語譯本： 所有這些都已脫離（煩惱），這就是成佛的顯明訣竅，是人與佛法的精要所在。即使三世諸佛如來重複宣講其中深奧的道理，也不能再增加一絲一毫了。對於利與害、取與舍，（修行者）應該像分辨黑白一樣清楚。其中的義理昭顯明白，就像日月星辰一樣璀璨。我實在不明白，學佛之人對於戒、定、慧，為何還會有疑惑而不去隨順奉行？對於無明和煩惱，為何還會有留戀而不肯拋棄捨離呢？ 孟子說：『現在有人無名指彎曲而不能伸直，雖然不是什麼疾病痛苦，也不會妨礙做事，但如果有人能夠使它伸直，那麼即使遠到秦國、楚國也會去求醫，因為手指不如別人。』手指不如別人就知道厭惡，心不如別人卻不知道厭惡，這就叫做不知道分辨好壞。現在知道分辨好壞的人，我特別沒有見到啊！難道是他們秘密修行，暗中證悟，隱藏真實而顯露瑕疵，世人無法得知嗎？還是他們的觀照力粗淺浮泛，習氣深重，遇到強烈的境界和眾多的因緣就退縮了呢？ 我非常羨慕思大智者父子，在修道上能夠拋棄虛名而收取實際的成效，在三十年間就決定要證得現世的果報，都獲得了宿世的智慧神通，進入了《法華經》的三昧境界，就像從牛奶中提煉出酪一樣，這就是他們的驗證啊！唉，哪裡能夠找到像南嶽慧思（Nanyue Huisi）和天臺智顗（Tiantai Zhiyi）這兩位大師一樣的人，來與我共同增進這個道業呢？ 政和五年六月十日書
解迷顯智成悲十明論 唐太原李通玄（Li Tongxuan）撰
釋十二緣生 這十二緣起，是一切眾生追逐虛妄、迷惑真性，隨著生死之流不斷流轉的大苦海。這苦海廣大深邃，沒有邊際。它也是一切諸佛、眾聖賢以珍寶莊嚴的大城，也是文殊菩薩（Manjusri）和普賢菩薩（Samantabhadra）常游止的華林園苑。其中常有諸佛出現，普賢菩薩也經常顯現色身，在一切眾生面前教化，沒有停歇。文殊師利菩薩告訴善財童子說：『不厭惡生死的痛苦，才能具足普賢菩薩的行愿。』一切諸佛的功德海相互映照，重重疊疊地充滿其中，沒有窮盡。它與一切眾生猶如光和影，而沒有障礙。因為迷惑於十二有支（Twelve Nidanas），所以稱為一切眾生。
【English Translation】 English version: All these have departed (from afflictions). This is the manifest key to attaining Buddhahood, the essential point of the Dharma for both people and the Dharma itself. Even if the Tathagatas of the three worlds were to repeatedly expound its profound meaning, they could not add a single hair's breadth to it. Regarding benefit and harm, acceptance and rejection, (the practitioner) should be as clear as distinguishing black from white. The principles within are clearly revealed, shining like the sun and stars. I truly do not understand why those who study Buddhism still have doubts about precepts, concentration, and wisdom, and do not follow them accordingly? Why do they still cling to ignorance and afflictions and are unwilling to abandon them? Mencius said: 'Now, if someone's nameless finger is bent and cannot straighten, although it is not a disease or painful, nor does it hinder work, if someone could straighten it, they would travel far to the states of Qin and Chu to seek treatment, because the finger is not as good as others.' Knowing that the finger is not as good as others, they know to dislike it, but if the mind is not as good as others, they do not know to dislike it. This is called not knowing how to distinguish good from bad. Those who know how to distinguish good from bad, I have particularly not seen! Could it be that they are secretly practicing, attaining enlightenment in secret, hiding the real and revealing flaws, so the world cannot know? Or is it that their power of contemplation is shallow and superficial, their habits are deep-rooted, and they retreat when encountering strong circumstances and many conditions? I deeply admire the father and son of the great wise ones, who in their cultivation of the Way were able to abandon empty fame and reap actual results, resolving to attain present-life realization within thirty years, and all obtained the wisdom and supernatural powers of past lives, entering the Samadhi of the Lotus Sutra, like extracting cream from milk—this is their verification! Alas, where can I find someone like the two masters, Nanyue Huisi and Tiantai Zhiyi, to advance this path with me? Written on the tenth day of the sixth month of the fifth year of Zhenghe.
'Ten Illuminations on Resolving Delusion, Revealing Wisdom, and Accomplishing Compassion' Written by Li Tongxuan of Taiyuan, Tang Dynasty
Explanation of the Twelve Nidanas These Twelve Nidanas are the great sea of suffering in which all sentient beings chase after illusion and are deluded about their true nature, constantly flowing and turning in the stream of birth and death. This sea of suffering is vast and deep, without boundaries. It is also the great city adorned with treasures by all Buddhas and sages, and the flower garden where Manjusri and Samantabhadra Bodhisattvas constantly roam. Buddhas constantly appear within it, and Samantabhadra Bodhisattva constantly manifests his physical body, teaching in front of all sentient beings without rest. Manjusri Bodhisattva told Sudhana: 'Not being weary of the suffering of birth and death, one can fully accomplish the vows of Samantabhadra.' The merit and virtue seas of all Buddhas reflect each other, filling it layer upon layer, without end. It is like light and shadow to all sentient beings, without obstruction. Because of delusion regarding the Twelve Nidanas, they are called all sentient beings.
。悟十二有支即是佛。故眾生及以有支皆無自性。若隨煩惱無明行識名色。六根相對。生觸受愛取有。成五蘊身。即有生老死。常流轉故。若以戒定慧觀照方便力照自身心境。體相皆自性空無內外有。即眾生心全佛智海。如經頌云。欲知諸佛心當觀佛智慧。佛智無依處。如空無所依。眾生種種樂及諸方便智。皆依佛智起。如華嚴經。佛子菩薩摩訶薩有十種退失。佛法道應當遠離。何等為十。為于善知識生憍慢心。失佛法道。畏生死苦失佛法道。厭菩薩行失佛法道。厭惡受生失佛法道。樂著三昧失佛法道。于諸善根起疑惑心失佛法道。誹謗正法失佛法道。斷菩薩行失佛法道。樂求聲聞及緣覺乘失佛法道。起嗔恚心失佛法道。若修行者求大菩提心者。無勞遠求。但自凈一心。心無即境滅。識散即智明。智自同空。諸緣何立。以空智慧光明普見法門入十住初心。此如善財童子登妙峰山頂。以明相盡法門故。欲令其心轉更增勝。上入海門國。重觀十二有支生死大海。見佛出興說普眼經及佛功德海諸波羅蜜海乃至禪波羅蜜。方始一終。又至十地中第六地作十度。逆順觀察十二有支。成般若波羅蜜門。三空自在智慧現前。以大慈大悲為首。故不盡諸行。又以空慧入諸行海。長養大慈大悲入生死海。如蓮華處水而無染污。如阿修羅處
【現代漢語翻譯】 現代漢語譯本 領悟十二有支（十二因緣）即是佛。所以眾生以及十二有支都沒有自性。如果順隨煩惱、無明，產生行、識、名色、六根相對，就會生出觸、受、愛、取、有，形成五蘊之身，於是就有生老死，不斷流轉。如果用戒、定、慧觀照，以方便力照見自身心境，就會發現其體相都是自性空，沒有內外之分。那麼眾生心就是完整的佛智之海。如經中所說：『想要知道諸佛的心，應當觀察佛的智慧。佛的智慧沒有依靠之處，就像虛空一樣無所依。眾生種種的快樂以及各種方便智慧，都是依佛智而生起。』如《華嚴經》所說：『佛子菩薩摩訶薩（ महानसत्व，偉大的菩薩）有十種退失佛法道的行為，應當遠離。是哪十種呢？對於善知識生起驕慢心，會失去佛法道；畏懼生死之苦，會失去佛法道；厭倦菩薩的修行，會失去佛法道；厭惡受生，會失去佛法道；貪戀三昧（समाधि，禪定），會失去佛法道；對於各種善根生起疑惑心，會失去佛法道；誹謗正法，會失去佛法道；斷絕菩薩的修行，會失去佛法道；喜歡追求聲聞乘和緣覺乘，會失去佛法道；生起嗔恚心，會失去佛法道。』如果修行者追求大菩提心，不用費力遠求，只要凈化自己的心。心無所住，境界自然消滅；識念消散，智慧自然顯明。智慧自然與空性相同，各種因緣又如何能成立呢？以空性的智慧光明普遍照見法門，進入十住的初心。這就像善財童子登上妙峰山頂，因為明相盡法門，想要讓他的心更加增勝，所以進入海門國，重新觀察十二有支的生死大海，見到佛出世宣說《普眼經》以及佛功德海、諸波羅蜜海（पारमिता，到彼岸的方法），乃至禪波羅蜜，才算完成一個階段。又到十地中的第六地，修習十度（दशभूमी，十種修行），逆順觀察十二有支，成就般若波羅蜜門（प्रज्ञापारमिता，智慧到彼岸的方法），三空自在的智慧現前，以大慈大悲為首，所以不窮盡一切行為。又以空性的智慧進入各種行為之海，長養大慈大悲，進入生死之海，就像蓮花處在水中而不被染污，就像阿修羅（असुर，一種神）處在
【English Translation】 English version Realizing the twelve Nidānas (twelve links of dependent origination) is Buddhahood. Therefore, sentient beings and the twelve Nidānas are without self-nature. If one follows afflictions and ignorance, giving rise to actions, consciousness, name and form, and the interaction of the six sense bases, then contact, feeling, craving, grasping, and becoming arise, forming the five aggregates of the body. Consequently, birth, old age, and death occur, constantly revolving. If one uses the contemplation of precepts, concentration, and wisdom, employing skillful means to illuminate one's own mind and environment, one will discover that their essence and characteristics are all empty of self-nature, without inner or outer distinctions. Then, the mind of sentient beings is the complete ocean of Buddha's wisdom. As the sutra says: 'If you want to know the minds of all Buddhas, you should observe the wisdom of the Buddha. The Buddha's wisdom has no place to rely on, just like space, which has nothing to depend on. All kinds of happiness of sentient beings and all kinds of skillful wisdom arise from the Buddha's wisdom.' As the Avataṃsaka Sūtra says: 'A Buddha's son, a Bodhisattva Mahāsattva (great Bodhisattva), has ten kinds of regression from the path of the Buddhadharma, which should be avoided. What are the ten? Generating arrogance towards a virtuous teacher leads to losing the path of the Buddhadharma; fearing the suffering of birth and death leads to losing the path of the Buddhadharma; being weary of the practice of a Bodhisattva leads to losing the path of the Buddhadharma; disliking rebirth leads to losing the path of the Buddhadharma; being attached to Samadhi (meditative absorption) leads to losing the path of the Buddhadharma; generating doubt towards various virtuous roots leads to losing the path of the Buddhadharma; slandering the true Dharma leads to losing the path of the Buddhadharma; severing the practice of a Bodhisattva leads to losing the path of the Buddhadharma; delighting in seeking the Śrāvakayāna and Pratyekabuddhayāna leads to losing the path of the Buddhadharma; generating anger leads to losing the path of the Buddhadharma.' If a practitioner seeks the great Bodhi mind, there is no need to seek far away; simply purify one's own mind. When the mind has no attachment, the environment naturally disappears; when consciousness disperses, wisdom naturally becomes clear. Wisdom naturally becomes the same as emptiness; how can various conditions be established? With the light of empty wisdom, one universally sees the Dharma gate and enters the initial mind of the ten abodes. This is like Sudhana ascending Mount Sumeru, because of the Dharma gate of the exhaustion of appearances, wanting to make his mind even more enhanced, so he enters the country of the Sea Gate, re-observing the great ocean of birth and death of the twelve Nidānas, seeing the Buddha appear and expound the Universal Eye Sutra, as well as the ocean of Buddha's merits, the oceans of various Pāramitās (perfections), and even the Dhyāna Pāramitā, only then is one stage completed. Then, in the sixth of the ten Bhūmis (grounds), practicing the ten Pāramitās (perfections), observing the twelve Nidānas in forward and reverse order, accomplishing the Prajñāpāramitā gate (perfection of wisdom), the wisdom of the three emptinesses manifests, with great compassion and great mercy as the head, therefore not exhausting all actions. Also, with empty wisdom, one enters the ocean of all actions, nurturing great compassion and great mercy, entering the ocean of birth and death, like a lotus flower in water without being defiled, like an Asura (a type of deity) in
海才沒半身。像大悲菩薩以空智隨流處纏不沒。廣如經說。今略敘其十法。令後學者不妄別求。設使自外他求畢竟須明此理。若厭十二緣生別求解脫智海者。如舍冰而求水。逐陽焰以求漿。若以止觀力照之。心境總忘。智日自然明白。如貧女宅中寶藏不作而自明。如窮子衣中珠無功而自現。十門如下。
第一明。一切眾生十二緣生惡覺生死。從何所生。第二明。十二緣生為是本有。為是本無。第三明。諸佛解脫智慧。為是本有。為是修生第四明。十二緣生與智慧誰為先後。第五明。十二緣生及佛智慧有始有終否。第六明。十二緣生是一心所變。云何受三界苦樂不同。第七明。解脫法中何法有依。何法無依。第八明。諸佛解脫無有性相體無處所。有無量功德。有一佛剎微塵身土莊嚴牙相映徹。為是有常。為是無常。第九明。一切諸佛皆有大愿。云誓度一切眾生盡方自解脫。如今一切眾生無數。云何無量諸佛已成現成佛者。如無量剎塵。豈不違其本自大愿無量力耶。第十明。十二有支是大生死之源。如何超度使令迷解同佛大智大悲。成大法門一切智海佛功德海。
第一明十二緣生惡覺生死從何所生者。為一切眾生從本已來。無本無末。無始無終。無性無相。無古無今。真智慧之體是一切眾生之本源也。為真智
【現代漢語翻譯】 現代漢語譯本 海的深度尚且不及身體的一半。就像大悲菩薩（Mahakaruna-bodhisattva，具有偉大慈悲的菩薩）以空性的智慧順應世間的流轉，卻不會被其淹沒。詳細的闡述如同經文所說。現在簡略地敘述這十個方面，讓後來的學習者不會胡亂地向外尋求。即使向自身之外或向他人尋求，最終都必須明白這個道理。如果厭惡十二緣生（十二因緣，佛教解釋生命輪迴的十二個環節）而另外尋求解脫的智慧之海，就像捨棄冰塊而去尋找水，追逐陽光下的水汽幻影而去尋找飲料。如果用止觀（Samatha-vipassana，佛教的兩種修行方法，止是止息雜念，觀是觀察實相）的力量來照亮它，心和境都會被遺忘，智慧的太陽自然會明白顯現。就像貧窮女子的宅中藏有寶藏，無需作為自然顯明；就像窮人的衣服里藏有寶珠，無需功勞自然顯現。這十個方面如下： 第一，闡明一切眾生的十二緣生惡覺生死（由於無明而產生的生死輪迴）是從何處產生的。 第二，闡明十二緣生是本來就有的，還是本來沒有的。 第三，闡明諸佛（Buddha，覺悟者）的解脫智慧是本來就有的，還是通過修行而產生的。 第四，闡明十二緣生與智慧，哪個先有，哪個後有。 第五，闡明十二緣生和佛的智慧，是有始有終，還是沒有始沒有終。 第六，闡明十二緣生是一個心所變現的，為什麼會承受三界（欲界、色界、無色界）不同的苦樂。 第七，闡明解脫法中，什麼法是有所依憑的，什麼法是無所依憑的。 第八，闡明諸佛的解脫沒有自性、沒有形相、沒有實體、沒有處所，卻有無量的功德，有一佛剎（Buddha-kshetra，佛所居住的國土）微塵數的身土莊嚴，牙齒的形相相互輝映，這是有常（恒常不變）的，還是無常（變化無常）的。 第九，闡明一切諸佛都有大愿，發誓要度一切眾生，直到所有眾生都解脫了自己才能解脫。如今一切眾生無數，為什麼已經成就和正在成就佛果的諸佛，像無量剎土的微塵一樣多？這難道不是違背了他們本來的大愿和無量的力量嗎？ 第十，闡明十二有支（十二因緣的組成部分）是巨大的生死之源，如何才能超度它，使迷惑和覺悟都與佛的大智大悲相同，成就大法門一切智海（對一切事物都瞭解的智慧）和佛的功德海。 第一，闡明十二緣生惡覺生死是從何處產生的。一切眾生從本來以來，沒有本源，沒有末端，沒有開始，沒有終結，沒有自性，沒有形相，沒有過去，沒有現在。真正的智慧之體是一切眾生的本源。因為真智（真實的智慧）
【English Translation】 English version The depth of the sea is less than half a body. Like Mahakaruna-bodhisattva (Bodhisattva of Great Compassion) who follows the flow with empty wisdom but is not submerged. It is widely described in the scriptures. Now, I will briefly describe these ten aspects so that later learners will not seek elsewhere in vain. Even if one seeks from outside oneself or from others, one must ultimately understand this principle. If one dislikes the twelve Nidanas (Twelve Links of Dependent Origination, the twelve links in Buddhism that explain the cycle of life and death) and seeks the ocean of liberation wisdom elsewhere, it is like abandoning ice to seek water, chasing after the mirage of sunlight to seek a drink. If one illuminates it with the power of Samatha-vipassana (Buddhist meditation practices of calming the mind and insight meditation), both mind and environment will be forgotten, and the sun of wisdom will naturally become clear. It is like a treasure hidden in the house of a poor woman, which becomes clear without effort; like a pearl hidden in the clothes of a poor man, which appears without merit. The ten aspects are as follows: First, clarify from where the evil awareness of birth and death of all sentient beings arises from the twelve Nidanas (Twelve Links of Dependent Origination). Second, clarify whether the twelve Nidanas are inherently existent or inherently non-existent. Third, clarify whether the liberation wisdom of the Buddhas (Enlightened Ones) is inherently existent or arises from practice. Fourth, clarify which comes first, the twelve Nidanas or wisdom. Fifth, clarify whether the twelve Nidanas and the wisdom of the Buddha have a beginning and an end, or no beginning and no end. Sixth, clarify that the twelve Nidanas are a transformation of one mind, why do they experience different sufferings and joys in the three realms (Desire Realm, Form Realm, Formless Realm). Seventh, clarify which Dharma (teachings) in the Dharma of liberation has a basis and which has no basis. Eighth, clarify that the liberation of the Buddhas has no nature, no form, no substance, no location, but has immeasurable merits, and has a Buddha-kshetra (Buddha-field, the land where a Buddha resides) with dust-mote-like bodies and lands adorned with the brilliance of interreflecting teeth. Is this permanent (constant and unchanging) or impermanent (constantly changing). Ninth, clarify that all Buddhas have great vows, vowing to liberate all sentient beings, and only liberate themselves after all sentient beings are liberated. Now that there are countless sentient beings, why are there countless Buddhas who have already attained and are attaining Buddhahood, as numerous as the dust motes in countless Buddha-fields? Does this not violate their original great vow and immeasurable power? Tenth, clarify that the twelve limbs of existence (the components of the twelve Nidanas) are the source of great birth and death. How can we transcend them, so that delusion and enlightenment are the same as the great wisdom and great compassion of the Buddha, and achieve the great Dharma gate, the ocean of all-knowing wisdom, and the ocean of the Buddha's merits. First, clarify from where the evil awareness of birth and death arises from the twelve Nidanas. All sentient beings, from the beginning, have no origin, no end, no beginning, no end, no nature, no form, no past, no present. The true essence of wisdom is the origin of all sentient beings. Because true wisdom
慧無體性。不能自知無性。故為無性之性不能自知無性故名曰無明。如華嚴經第六地。不了第一義故號曰無明。將知以真智慧本無性故不能自了。既不自了。是以諸佛更須示現出世說法利樂人天。本無眾生可度。既先賢得道利樂世間。明知真智。要得了緣方能現也。若言真智本來自然常不變易者。即有所依。即有所住處。即堅然形質。十方虛空不可相容納也。即同外道及二乘並凈土菩薩皆有所依。故眾生自眾生聖自聖不須教化也。故知有賢聖得道。會真明知真智無性。不得了緣但迷心境。十二有支隨事染著。不能自知有性無性。妄作我見。隨順無明行。識名色對六根為觸。識為種子。意為能緣。隨事和合。觸受隨生。無明行二事緣眼耳鼻舌身五根。與名色相對。無明行為所緣。意為能緣。名色是所緣之境。識對諸根隨事和合。分別善惡取納名受。此一段五根從意及識七法為現行緣。領受貪著不捨。便生愛取有。從愛取有三緣成來世業因。生老死三緣為來世苦果。此愛取有及生老死。常以生老死為果。生生無有停息。隨自貪慾乘憍慢放逸貪嗔勝劣等業三界受生。苦樂不同。皆是自心變非由他與。應如是知。是一切眾生所生苦海之源。以迷真智故便有業生。十二有支因此而起。若達無我則無所生處。則一切法自性無生。是
故經云。世間生滅皆由著我。若離於我即無生處。執著我故常求有無。不正思惟。起于妄行行於邪道。罪行福行不動行。積集增長。于諸行中植心種子生有漏身。復起後有。生及老死所為諸業為田識為種子。無明闇覆。愛水為潤。我慢溉灌。見網增長。生名色芽。名色增長生五根。諸根相對生觸。觸相對生受。受生已復希求生愛。愛增長生取。取增長生有。有生已於諸趣中起五蘊身名生。生已衰變為老。老已劣造業成病。病已業盡為死。死時生諸熱惱。故憂悲愁嘆眾苦皆集。此因緣果故集。無有集者此明。經意為名第一義。故妄生苦緣。實可悲愍。為迷心境枉流生死。眾苦悲惱飄轉何休。但凈意根空慧現前。十二有支都無所有。及名色識觸受等五法。皆為根本智之法界自在緣生諸法門大海及諸波羅蜜諸功德海。以明迷者。即諸煩惱海一切心境總為苦海。若覺悟者。即是諸法門及波羅蜜海。正覺悟時無明不見滅。智慧不見生。是故經云。一切法不生。一切法不滅。若能如是解諸佛常現前。此明迷解。是故一切眾生於第一義根本無作智中妄起作業。愛取有生。是故十二有支迷真智慧生。十二有支以為生源。以此三乘教法諸般若中。為中下種人但說五蘊十二緣空。空亦空有為無為及畢竟空。乃至十八空等。皆未明達十二緣生
煩惱苦海。便為智海正覺海諸法門海諸波羅蜜海菩薩萬行諸功德海。文殊普賢毗盧遮那三法皆悉圓滿。一一塵中十方諸佛及一切眾生同住無礙海。法如是故非是權乘神通所作。一切大小皆無邊方。參映重重重重無礙。如經廣明。
第二明十二緣生為是本有為是本無者。此中有二義。一妄。二真。一如世情妄見。隨三世古今為心計其萬事實有。又計生死等以為無常。此乃如世情心想所計。言無常並是妄心妄想裁接無有窮盡。言常無常並是虛妄無有定法。皆不可依也。言真如理智常不變易亦是虛妄。是故凈名經云。無以生滅心行說實相法。以此十二有支是一切眾生自心自誑情計變生。今言十二有支常。以是虛妄。若言無常法。又以滅而取證。或厭而往生者。皆且得變化生死。非真解脫。是故常與無常同第一義智。不可以情知也。經云。不了第一義。故號曰無明。又世諦即第一義諦云何。十二有支定說為常及與無常。又如正會第一義諦時。不見身心及境界若生若滅常與無常。是故十二有支無決定性。不可說言常與無常。同第一勝義諦故。
第三明諸佛解脫智慧。為是本有為是修生者。此一段須知四謗。言法本有增益謗。言法本無損減謗。亦有亦無戲論謗。非有非無相違謗。若言諸佛解脫智慧本有增益謗。若言本
【現代漢語翻譯】 現代漢語譯本：煩惱的苦海，即是智慧之海、正覺之海、諸法門之海、諸波羅蜜（到達彼岸的方法）之海、菩薩萬行（菩薩的各種修行）的諸功德之海。文殊（文殊菩薩）、普賢（普賢菩薩）、毗盧遮那（毗盧遮那佛）三法皆完全圓滿。每一個微塵中，十方諸佛及一切眾生共同安住于無礙之海。法就是這樣，不是權乘（小乘）神通所能做到的。一切大小都無邊無方，相互參映，重重疊疊，沒有阻礙，如經文廣泛闡明。
第二，闡明十二緣生（佛教關於生命輪迴的理論）是本有還是本無。這裡面有兩種含義：一是妄，二是真。一是如世俗之情妄見，隨著三世古今，用心去計算萬事，認為實有。又認為生死等是無常。這乃是如世俗情心所想所計算的。說無常都是妄心妄想的裁接，沒有窮盡。說常與無常都是虛妄，沒有定法，都不可依靠。說真如理智常不變易也是虛妄。所以《凈名經》說：『不要用生滅心行來說實相法。』因為這十二有支（十二因緣）是一切眾生自心自欺的情計變生。現在說十二有支是常，這是虛妄。如果說無常法，又以滅而取證，或者厭惡而往生，都只是得到變化生死，不是真解脫。所以常與無常同第一義智（最高的智慧），不可以情知。經文說：『不瞭解第一義，所以叫做無明。』又世諦（世俗諦）即是第一義諦（勝義諦），為什麼？十二有支一定說是常及與無常。又如正會第一義諦時，不見身心及境界若生若滅，常與無常。所以十二有支沒有決定性，不可說常與無常，同第一勝義諦的緣故。
第三，闡明諸佛解脫智慧，是本有還是修生。這一段須知四謗：說法本有是增益謗，說法本無是損減謗，亦有亦無是戲論謗，非有非無是相違謗。如果說諸佛解脫智慧是本有，這是增益謗；如果說本
【English Translation】 English version: The sea of afflictions is precisely the sea of wisdom, the sea of perfect enlightenment, the sea of all Dharma-gates, the sea of all Pāramitās (methods of reaching the other shore), the sea of all meritorious virtues from the myriad practices of Bodhisattvas (enlightened beings). The three Dharmas of Mañjuśrī (Mañjuśrī Bodhisattva), Samantabhadra (Samantabhadra Bodhisattva), and Vairocana (Vairocana Buddha) are all completely fulfilled. In each mote of dust, the Buddhas of the ten directions and all sentient beings dwell together in the unobstructed sea. The Dharma is thus, not something that can be achieved by the expedient vehicle's (Hīnayāna)supernatural powers. All things, large and small, are boundless and without limit, reflecting and interpenetrating each other, layer upon layer, without obstruction, as extensively explained in the scriptures.
Second, clarifying whether the Twelve Links of Dependent Origination (the Buddhist theory of the cycle of life and death) are inherently existent or inherently non-existent. There are two meanings here: one is delusion, and the other is truth. One is like the deluded views of worldly sentiments, following the past and present of the three times, using the mind to calculate all things, believing them to be truly existent. And also considering birth and death, etc., to be impermanent. This is what is calculated by the mind of worldly sentiments. Saying that impermanence is all the fabrication of deluded minds and deluded thoughts, without end. Saying that permanence and impermanence are both illusory, without fixed Dharma, and cannot be relied upon. Saying that the true suchness of reason and wisdom is constantly unchanging is also illusory. Therefore, the Vimalakīrti Sūtra says: 'Do not use the mind of arising and ceasing to speak of the Dharma of true reality.' Because these Twelve Links of Existence (Twelve Nidānas) are the self-deceiving emotional calculations and transformations of all sentient beings' minds. Now saying that the Twelve Links of Existence are permanent is illusory. If one speaks of the Dharma of impermanence, and then takes extinction as proof, or despises it and seeks rebirth, one only obtains transformation in birth and death, not true liberation. Therefore, permanence and impermanence are the same as the wisdom of the First Principle (highest wisdom), and cannot be known by emotion. The scripture says: 'Not understanding the First Principle is called ignorance.' Moreover, the conventional truth (saṃvṛti-satya) is the same as the ultimate truth (paramārtha-satya), why? The Twelve Links of Existence are definitely said to be permanent and impermanent. And when one correctly meets the ultimate truth, one does not see the body and mind and the realm arising or ceasing, permanent or impermanent. Therefore, the Twelve Links of Existence have no fixed nature, and cannot be said to be permanent or impermanent, because they are the same as the First Supreme Truth.
Third, clarifying whether the Buddhas' wisdom of liberation is inherently existent or cultivated. In this section, one must know the four slanders: saying that the Dharma is inherently existent is the slander of increase; saying that the Dharma is inherently non-existent is the slander of decrease; saying that it is both existent and non-existent is the slander of frivolous debate; saying that it is neither existent nor non-existent is the slander of contradiction. If one says that the Buddhas' wisdom of liberation is inherently existent, this is the slander of increase; if one says it is inherently
無要假修生損減謗。此之一段非情意思量言所及也。情亡神會想盡智圓。何以情論于有無。談其無功之智也。言其本有即體性如同虛空。本來無跡。言其本無因修而得者。亡情慮而始會一乘。若以滅識亡情亦非是。當一切眾生以情想恒存者。常迷不知存。修即卻敗。放逸即全乖。若言本有修生皆為過失。何以然者。言本有一切眾生元來是佛。何因苦樂流轉不停。若言修生還成敗壞。有為之法皆是無常故。須除此二障方可相應。乃故頌曰。諸法不自生。亦不從他生。不共不無因。是故說無生。此乃禪定觀行方便。以爲了緣迷解自明。不可以情慮計度。云修生本有。此果體無以斟酌知。無以思量得。當以止觀力功熟方乃證知。急亦不成。緩亦不得。但知不休。必不虛棄。如乳有酪。皆須待緣。緣緣之中無作者。故其酪成已亦無來處。亦非本有。如來智慧以戒定慧眾善方便而以照之。而緣緣之中無作者。無成壞故。然於一切智一切種智。于中而得朗然。于諸法中無能作所作者。故亦非本有。亦非本無。以第一義中無本無末。無始無終。無成無壞。無三世古今。亦不可作本有及以修生。成就世間斷常諸見及諸諍論。應如是知。如經中頌云。一切法不生。無有常見。一切法不滅。無有斷見。若能如是解諸佛常現前。以無斷常故。
即是成佛義也。是故不可作修生本有卜度之妄想也。重栽妄想不可相應。當須於一切法無心。道自現也。無心道現正智方明。正智現前方覺心境諸緣自皆無性。心境無性智日同空。境何。能立智空境寂識浪無生。所有現行都無能所。如空谷響。應物成音。空谷無心智。亦如是應物。分別都無所生。於此是他同於幻住。所有心境皆如。不見一法有生住異滅成壞等相。名法界緣起自在無生門。如善財至德生童子有德童女所。得空幻智幻生幻住法門。一切處受生皆同幻住。
第四明十二緣生與佛智慧誰為先後者。如世情識妄業所見者。即十二緣生生死在前。若以道現智明。古今元來不變。無動轉故。已是無量劫中所作善惡業果報德。道現智明悉能見之。如彌勒樓閣中善財入已彌勒三世古今業行悉于中現者是也。以自凈智業圓明。十方諸佛及一切眾生。三世古今業行無不普現。以無明總盡一切智成。自合如是。但凈自心不可希望。如世間初心。但且息心凈念者。亦得少分外邊生死境界所現。故求大道者不取也。不可以螢光滯于大智之明。此是攝亂息心所見也。亦有邪鬼入身。亦見少分皆不可取也。善抉擇之。如十地菩薩得百萬阿僧祇三昧。世無不明。坐大寶蓮華之上。量等百萬三千大千世界。授如來職。其身充滿大蓮華
【現代漢語翻譯】 現代漢語譯本： 這就是成就佛果的意義。因此，不應該產生通過修行來產生本來就有的佛性的虛妄想法。重複這種虛妄的想法是不會相應的。必須對一切法不起心動念，道自然就會顯現。不起心動念，道就會顯現，真正的智慧才會明朗。真正的智慧顯現，先前覺知的心境以及各種因緣自然都無自性。心境沒有自性，智慧之日如同虛空。什麼是境？能立的智慧空寂，境也寂靜，意識的波浪不生起。所有現行的事物都沒有能所的分別，就像空谷的回聲，應和事物而發出聲音。空谷沒有分別的心智，智慧也是這樣應和事物，分別卻無所生。於此，他和幻住是相同的。所有心境都如幻如化，不見一法有生、住、異、滅、成、壞等相，這叫做『法界緣起自在無生門』。如同善財童子在德生童子、有德童女那裡，得到空幻智幻生幻住的法門，一切處受生都如同幻住。
第四點說明十二緣起和佛的智慧哪個先哪個后。如果以世俗的情識和虛妄的業力所見，那麼十二緣起和生死在前。如果以道顯現，智慧明朗來看，古往今來本來就沒有改變，沒有動搖和運轉，已經是無量劫中所作的善惡業果報的功德。道顯現，智慧明朗，完全能夠見到這些。如同善財童子進入彌勒菩薩的樓閣后，彌勒菩薩過去、現在、未來三世的業行都全部在其中顯現一樣。憑藉自身清凈的智慧，業力圓滿光明，十方諸佛以及一切眾生，過去、現在、未來三世的業行沒有不普遍顯現的。因為無明完全斷盡，一切智慧成就，自然會是這樣。只要清凈自己的內心，不可有所希望。如同世間初學的人，只要停止妄心，清凈念頭，也能得到少部分外在生死境界所顯現的景象。所以追求大道的人不取這些。不可以螢火蟲的光芒阻礙大智慧的光明。這是收攝散亂的心所見到的。也有邪鬼進入身體，也能見到少部分景象，這些都是不可取的。要善於抉擇。如同十地菩薩得到百萬阿僧祇三昧，世間沒有不明白的。坐在大寶蓮花之上，大小等同百萬三千大千世界，接受如來的職位，其身充滿整個大蓮花。
【English Translation】 English version: This is the meaning of attaining Buddhahood. Therefore, one should not entertain the deluded thought of cultivating to produce a Buddha-nature that is inherently present. Repeating such deluded thoughts will not lead to correspondence. One must be without mind towards all dharmas, and the Dao will naturally manifest. When there is no mind, the Dao manifests, and true wisdom becomes clear. When true wisdom manifests, the previously perceived mind-objects and all conditions naturally become without self-nature. When mind-objects are without self-nature, the sun of wisdom is like the empty sky. What is an object? The ability to establish wisdom is empty, the object is still, and the waves of consciousness do not arise. All manifest actions have no subject or object, like an echo in an empty valley, responding to things and producing sounds. The empty valley has no discriminating mind, and wisdom is also like this, responding to things, but no discrimination arises. In this, it is the same as illusory dwelling. All mind-objects are like illusions, and one does not see a single dharma with characteristics of arising, abiding, changing, ceasing, becoming, or decaying. This is called the 'Dharma Realm Origination, Self-Mastery, Non-Arising Gate'. Like Sudhana (Sudhana) at the place of Virtue-Born Boy (De Sheng Tong Zi) and Virtue Girl (You De Tong Nü), obtaining the Dharma gate of Empty Illusion Wisdom, Illusion-Birth, Illusion-Dwelling, all births are like illusory dwelling.
Fourthly, clarifying which comes first, the Twelve Links of Dependent Origination and the Buddha's wisdom. As seen by worldly emotions and deluded karma, the Twelve Links of Dependent Origination and birth and death come first. If viewed with the manifestation of the Dao and the clarity of wisdom, from ancient times to the present, it has never changed, without movement or transformation. It is already the merit of good and evil karmic retributions accumulated over countless kalpas. The manifestation of the Dao and the clarity of wisdom can fully see these. Just as when Sudhana entered Maitreya's (Mi Le) pavilion, Maitreya's past, present, and future karmic actions all appeared within it. Relying on one's own pure wisdom, karmic power is complete and bright, and the past, present, and future karmic actions of the Buddhas of the ten directions and all sentient beings are universally revealed. Because ignorance is completely exhausted, all wisdom is achieved, and it naturally becomes like this. One should only purify one's own mind and not hope for anything. Like beginners in the world, if they simply cease the mind and purify their thoughts, they can also obtain a small portion of the external realm of birth and death that appears. Therefore, those who seek the Great Dao do not take these. One cannot let the light of a firefly hinder the light of great wisdom. This is what is seen by gathering the scattered mind. There are also cases of evil spirits entering the body, and one can also see a small portion of phenomena, but these are not to be taken. One should be good at discerning. Like the Ten Ground Bodhisattvas (Shi Di Pu Sa) who obtain millions of asankhya (a seng qi) samadhis (san mei), there is nothing in the world they do not understand. Sitting on a great treasure lotus, its size is equal to millions of three-thousand great thousand worlds, receiving the position of Tathagata (Ru Lai), their body fills the entire great lotus.
之上。此大蓮華四邊次有十三千大千世界微塵數蓮華。以為眷屬。諸菩薩皆坐其上。尚猶于普賢行猶為障礙。欲見普賢菩薩不能得見。當舍五障方見普賢。略釋中已明。善財欲入大悲位。但見摩耶夫人處寶眼天。具明五障之數。何況世間息念少分凈心。怕怖生死畏懼攀緣之心而少分可見。亦為障道。未作須作。已作須過。勿滯其中。一依善財童子所有十住十行五位行樣不錯也。如是根本大智之海。不可更求前後之見。皆從迷十二緣生之法。於心境上意識魔王妄變。自惑其心。至無始沉淪。由迷不覺存前存后。見古見今。第一義中都無此也。一切處文殊師利同聲說偈云。一念普觀。無量劫無去無來亦無住。如是了知三世事。超諸方便成十力。又以大智體中同三世事。以過去世入現在未來世。以未來世入現在過去世。以現在世入未來過去世。以根本智無三世性。妄執三世。智現自圓無古無今。一世通為十世。以三世中一世上三世為九世。通平等世為十世。如圓珠上求方。環輪上求始末。虛空中求大小中邊。前際后際終不可得。應如是知如是見。即于大小前後諸見無所惑亂也。如是見盡。三世都忘名初發心時便成正覺。然後成普賢之行矣。
第五明十二緣生及佛智慧有始有終者。如有人于少時間夢見無量劫。忽然睡覺
【現代漢語翻譯】 現代漢語譯本： 之上。這朵大蓮花的四邊依次有十三千大千世界微塵數那麼多的蓮花，作為它的眷屬。諸位菩薩都坐在這些蓮花之上。即使這樣，對於普賢菩薩的修行來說，仍然是一種障礙。想要見到普賢菩薩卻不能得見。應當捨棄五種障礙才能見到普賢菩薩。《略釋》中已經闡明。善財童子想要進入大悲位，卻只能見到摩耶夫人在寶眼天。詳細說明了五種障礙的數量。更何況世間那些息滅念頭，只有少許清凈心的人，因為害怕生死，畏懼攀緣的心，而能稍微見到（普賢菩薩）呢？這也是一種修道上的障礙。未做的需要去做，已經做的需要超越，不要停留在其中。完全依照善財童子所有的十住、十行、五位的修行方式，一點也不能錯。像這樣根本大智之海，不可再尋求前後之見。所有的前後之見，都是從迷惑十二因緣生之法而來。在心境上，意識魔王虛妄變化，自己迷惑自己的心，以至於無始以來沉淪。由於迷惑不覺，執著於前，執著於後，見古見今。在第一義中，根本沒有這些。一切處，文殊師利菩薩同聲說偈語：『一念普遍觀照，無量劫無去無來也無住。如是了知三世事，超越諸方便成就十力。』又以大智的本體中，包含三世之事。以過去世進入現在未來世，以未來世進入現在過去世，以現在世進入未來過去世。以根本智沒有三世的自性，虛妄執著於三世。智慧顯現自然圓滿，無古無今。一世貫通為十世。以三世中的一世加上三世為九世，貫通平等世為十世。如同在圓珠上尋找方形，在環輪上尋找起始和末尾，在虛空中尋找大小中邊一樣，前際后際終究不可得。應當這樣知道，這樣看見，就能對於大小前後各種見解不迷惑。像這樣見解窮盡，三世都忘卻，名為初發心時便成就正覺。然後成就普賢菩薩的修行了。
第五，闡明十二因緣生法以及佛的智慧有開始有終結。比如有人在很短的時間內夢見無量劫，忽然醒來。
【English Translation】 English version: Above. Around this great lotus, there are thirteen thousand great chiliocosms of dust-mote-like lotuses as its retinue. All the Bodhisattvas sit upon them. Even so, it is still an obstacle to the practice of Samantabhadra (Puxian, Universal Worthy). One desires to see Samantabhadra Bodhisattva but cannot. One must abandon the five hindrances to see Samantabhadra. This has already been clarified in the 'Brief Explanation'. Sudhana (Shancai) wishes to enter the Great Compassion position, but only sees Maya (Moye) in the Treasure Eye Heaven. It clearly explains the number of the five hindrances. How much less can those in the world who extinguish thoughts and have only a small amount of pure mind, fearing birth and death, dreading clinging, see (Samantabhadra Bodhisattva)? This is also an obstacle to the path. What has not been done needs to be done; what has been done needs to be surpassed; do not linger in it. Rely entirely on the practices of the ten abodes, ten practices, and five positions of Sudhana, without any mistake. Like this ocean of fundamental great wisdom, one cannot seek further for views of before and after. All views of before and after arise from delusion regarding the law of the twelve links of dependent origination. On the mind-ground, the consciousness-demon-king falsely transforms, deceiving one's own mind, leading to beginningless sinking. Due to delusion and non-awareness, clinging to before, clinging to after, seeing the ancient, seeing the present. In the First Principle, there is none of this. Everywhere, Manjushri (Wenshushili) Bodhisattva says in unison in verse: 'In a single thought, universally contemplate, countless eons have no going, no coming, and no abiding. Thus knowing the affairs of the three times, surpassing all expedient means, accomplishing the ten powers.' Moreover, within the substance of great wisdom, it encompasses the affairs of the three times. Taking the past age and entering the present and future ages, taking the future age and entering the present and past ages, taking the present age and entering the future and past ages. With fundamental wisdom, there is no nature of the three times; falsely clinging to the three times. Wisdom manifests naturally and completely, without ancient or present. One age is connected as ten ages. Taking one age in the three ages and adding the three ages as nine ages, connecting the equal age as ten ages. Like seeking a square on a round pearl, seeking the beginning and end on a ring, seeking size, center, and edge in empty space, the front and back limits are ultimately unattainable. One should know and see in this way, and then one will not be confused by various views of size, before, and after. When such views are exhausted, and the three times are forgotten, it is called the moment of first arising of the mind, and one attains right enlightenment. Then one accomplishes the practice of Samantabhadra.
Fifth, explaining that the twelve links of dependent origination and the wisdom of the Buddha have a beginning and an end. For example, if someone dreams of countless eons in a short period of time, and suddenly awakens.
。所有夢中時量劫數並不可得。亦如是見無明及佛智慧亦不可得。為無明等十二有支及佛智慧皆虛妄也。經云。無無明亦無無明盡。乃至無老死亦無老死盡。為真妄總同一虛空性故。不可於空中求其生滅等相。不見無明滅。不見智慧生。以無生滅故。一切法亦如是。無生無滅。無始無終也。
第六明十二緣生是一心所變云何受三界苦樂不同者。金剛藏菩薩云。于第一義諦不了。故名曰無明。所作事是行。行依止初心是識。識共生四取蘊為名色。無明行識名色為四。名色增長六處。六根是也。根境識三事和合是觸。觸生受。于受染著是愛。愛增長是取。以從此愛取中。不順貪嗔忿恨各隨執業深淺輕重種種不同。因此惡道人天諸業各各差別。修行者大須觀察凈治識種。以現智門。而於心境即得自在。余意下當更明。
第七明解脫法中何法有依何法無依者。聲聞獨覺皆厭生死。依寂滅涅槃凈土。菩薩厭生死所依凈土。般若中菩薩破有歸空。成空智慧。應生凈土。留惑潤生。教化眾生。如涅槃中。依一切眾生有自性清凈。亦具普賢行。俱是三乘中諸教菩薩等法門。國土皆有大小廣狹所依份量可得。皆有所依故。為眾生根品量度未圓。所有修行心量各依自分所得。唯一乘佛果。毗盧遮那文殊普賢理智大悲圓滿。皆遍
【現代漢語翻譯】 現代漢語譯本：所有夢中的時間、劫數都是不可獲得的。同樣，無明（avidyā，對實相的無知）和佛的智慧也是不可獲得的。因為無明等十二有支（十二因緣）以及佛的智慧，都是虛妄的。經書上說：『沒有無明，也沒有無明滅盡。』乃至『沒有老死，也沒有老死滅盡。』因為真與妄總體上都是同一虛空的性質。不能在虛空中尋求它的生滅等相。不見無明滅，不見智慧生。因為沒有生滅，所以一切法也是這樣，無生無滅，無始無終。
第六，說明十二緣起是由一心所變現，為什麼感受三界的苦樂不同呢？金剛藏菩薩說：『因為對第一義諦（paramārtha-satya，最高的真理）不瞭解，所以叫做無明。』所做的事情是行（saṃskāra，業行）。行所依止的最初的心是識（vijñāna，意識）。識共同產生四取蘊（skandha，五蘊中的色、受、想、行、識）：名色（nāmarūpa，名與色，精神與物質）。無明、行、識、名色是四。名色增長為六處（ṣaḍāyatana，六根）。六根是也。根、境、識三事和合是觸（sparśa，接觸）。觸生受（vedanā，感受）。對於感受產生染著是愛（tṛṣṇā，渴愛）。愛增長是取（upādāna，執取）。因為從此愛取中，不順從貪嗔忿恨，各自隨著執業的深淺輕重種種不同。因此惡道、人天諸業各自差別。修行者必須觀察清凈識種，以展現智慧之門，從而在心境上就能得到自在。其餘的意義將在下面進一步說明。
第七，說明解脫法中，什麼法有依靠，什麼法沒有依靠？聲聞（Śrāvaka，小乘弟子）和獨覺（Pratyekabuddha，緣覺）都厭惡生死，依靠寂滅涅槃（nirvāṇa，寂滅）凈土。菩薩（Bodhisattva，菩薩）厭惡生死，所依靠的是凈土。般若（Prajñā，智慧）中，菩薩破除有而歸於空，成就空性智慧，應該往生凈土，留下惑業來滋潤生命，教化眾生。如《涅槃經》中說，依靠一切眾生具有自性清凈，也具備普賢行（Samantabhadra-caryā，普賢菩薩的行愿），都是三乘（Triyāna，聲聞乘、緣覺乘、菩薩乘）中諸教菩薩等的法門。國土都有大小廣狹所依的份量可以得到，都有所依靠，因為眾生的根器品量還沒有圓滿，所有的修行心量各自依靠自己所得。只有一乘佛果（Buddha-phala，佛果），毗盧遮那（Vairocana，光明遍照）、文殊（Mañjuśrī，妙吉祥）、普賢的理智大悲圓滿，都遍及一切。
【English Translation】 English version: All time spans and kalpas (aeons) in dreams are unattainable. Likewise, ignorance (avidyā, nescience) and the wisdom of the Buddha are also unattainable. This is because the twelve links of dependent origination, such as ignorance, and the wisdom of the Buddha are all illusory. The sutra says: 'There is no ignorance, nor is there the cessation of ignorance,' and so on, 'There is no old age and death, nor is there the cessation of old age and death.' Because truth and falsehood are ultimately of the same nature as empty space. One cannot seek the characteristics of arising and ceasing within empty space. One does not see the extinction of ignorance, nor does one see the arising of wisdom. Because there is no arising or ceasing, all dharmas (phenomena) are also like this: without arising, without ceasing, without beginning, without end.
Sixth, explaining that the twelve links of dependent origination are transformed by a single mind, why do beings experience different sufferings and joys in the three realms? Vajragarbha Bodhisattva said: 'Because of not understanding the ultimate truth (paramārtha-satya), it is called ignorance.' What is done is action (saṃskāra, volitional formations). The initial mind upon which action relies is consciousness (vijñāna). Consciousness jointly produces the four aggregates of clinging (skandha, the five aggregates of form, feeling, perception, mental formations, and consciousness): name and form (nāmarūpa, mind and matter). Ignorance, action, consciousness, and name and form are four. Name and form grow into the six sense bases (ṣaḍāyatana, the six sense organs). The six sense organs are also included. The combination of the three things—sense organ, object, and consciousness—is contact (sparśa). Contact gives rise to feeling (vedanā). Attachment to feeling is craving (tṛṣṇā). The increase of craving is grasping (upādāna). Because from this craving and grasping, there is non-compliance with greed, anger, resentment, and hatred, each following the depth and weight of their respective karmic actions, which are all different. Therefore, the karmas of beings in evil paths, humans, and devas (gods) are each different. Practitioners must observe and purify the seeds of consciousness, to reveal the gate of wisdom, so that they can attain freedom in mind and environment. The remaining meaning will be further explained below.
Seventh, explaining which dharmas in the path of liberation have reliance and which have no reliance? Śrāvakas (hearers) and Pratyekabuddhas (solitary realizers) both detest birth and death, relying on the pure land of quiescent nirvana (nirvāṇa). Bodhisattvas detest birth and death, relying on the pure land. In Prajñā (wisdom), Bodhisattvas break through existence and return to emptiness, achieving the wisdom of emptiness, and should be reborn in the pure land, leaving behind afflictions to nourish life and teach sentient beings. As it is said in the Nirvana Sutra, relying on the fact that all sentient beings possess self-nature purity and also possess the practice of Samantabhadra (Samantabhadra-caryā, the vows and practices of Samantabhadra Bodhisattva), these are all the Dharma gates of Bodhisattvas in the Three Vehicles (Triyāna, Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). Lands all have sizes, widths, and lengths, and the amount of reliance that can be obtained, all have reliance, because the faculties and capacities of sentient beings are not yet complete, and all the minds of practice rely on what they have obtained. Only the One Vehicle Buddha-fruit (Buddha-phala), the wisdom and compassion of Vairocana (the Illuminator), Mañjuśrī (Gentle Glory), and Samantabhadra are complete and pervasive.
至六道眾生及三乘菩薩二乘聲聞緣覺一切所依皆恒遍故。十方充滿猶如虛空。皆無所依。非大小限量度狹所依住也。亦非情想計度所窮任。無功無作大智之所印也。以達十二緣生法中迷解。智現故。無厭除心。無自他境。不出不沒。智印十方。無去無來。恒對現色身普遍一切眾生前。無去無來故。亦無神通變化之心。以無所作之智法爾能隨物應感現其身。宜應所化也。如空谷響普應。諸聲皆無所依。一切眾生及諸賢聖皆無所依。但以自情妄見也。但智明迷解。道自如是。非是情所作得也。故名不可思議。更有餘意。后當更明。
第八明諸佛解脫皆無體相本無處所所有功德身土莊嚴為是有常為是無常者。如來報身及國土三界凈土菩薩所知見故。乃至十地菩薩受職位。但見如來出世。三昧涅槃解脫身土功德微妙境界猶不能見。成佛果德已后恒行普賢行。常處世間。十方六道無休息行。亦不能見也。如十地道滿。欲見普賢行。以十地中三昧力三度倍倍入無量三昧。畢竟不見普賢身及所有境界。況如來果后恒行普賢行。十方國土悉遍於中功德如何見也。如華嚴經世界成就品。如許雜類世界如來行普賢行之遍處。如華嚴。即是文殊師利化入人間覺城東大塔廟處。轉說此經。號普照法界修多羅經。于大海中有無量百千億諸龍
【現代漢語翻譯】 現代漢語譯本：對於六道眾生以及三乘菩薩（菩薩乘、聲聞乘、緣覺乘）的一切所依，都是恒常普遍的，充滿十方，猶如虛空，沒有任何依賴。既非大小、尺度狹隘的依賴處，也不是情感和想像所能測度的，是無功用、無造作的大智慧所印證的。因為通達十二因緣生滅之法，迷妄和覺悟的智慧顯現，所以沒有厭棄和去除之心，沒有自己和他人之分，不生不滅，智慧印證十方。無去無來，恒常在一切眾生面前顯現色身，普遍存在。因為無去無來，所以也沒有神通變化之心。以無所作為的智慧，自然能夠隨著事物而應現其身，適合所要教化的人。如同空谷迴響，普遍應和各種聲音，沒有任何依賴。一切眾生以及諸位賢聖，都沒有任何依賴，只是因為自己的情感妄見。只要智慧光明，迷妄消解，道路自然如此，不是情感所能造作得到的。所以名為不可思議。還有其他含義，以後再詳細說明。 第八，說明諸佛的解脫都沒有實體和形相，本來就沒有固定的處所。所有的功德、身土莊嚴，是常還是無常呢？如來的報身以及國土，三界的凈土，菩薩所能知見，乃至十地菩薩接受職位時，只能看見如來出世、三昧涅槃解脫的身土功德微妙境界，仍然不能完全看見。成就佛果的功德之後，恒常修行普賢行，常處世間，在十方六道中沒有休息地修行，也不能完全看見。如同十地菩薩的道行圓滿，想要看見普賢行，在十地中用三昧的力量，三倍地進入無量三昧，最終也無法看見普賢菩薩的身形以及所有的境界。更何況如來成就佛果后，恒常修行普賢行，十方國土都普遍存在於其中，其中的功德又如何能夠看見呢？如同《華嚴經·世界成就品》所說，如許多種類的世界，如來修行普賢行的普遍之處，如同《華嚴經》所說，就是文殊師利菩薩化身進入人間覺城東大塔廟的地方，轉說此經，名為《普照法界修多羅經》。在大海中有無量百千億諸龍。
【English Translation】 English version: To all beings in the six realms and all supports of the Three Vehicles (Bodhisattva Vehicle, Śrāvakayāna, Pratyekabuddhayāna) are constant and pervasive, filling the ten directions like empty space, without any dependence. It is neither a dependence of size or narrowness, nor can it be fathomed by emotions and imagination, but is sealed by the great wisdom of non-effort and non-action. Because of understanding the arising and ceasing of the twelve links of dependent origination, the wisdom of delusion and enlightenment manifests, so there is no heart of aversion and removal, no distinction between self and others, neither arising nor ceasing, wisdom seals the ten directions. Without going or coming, the physical body constantly appears before all beings, universally present. Because there is no going or coming, there is also no mind of supernatural powers and transformations. With the wisdom of non-action, it can naturally manifest its body according to things, suitable for those to be taught. Like the echo in an empty valley, universally responding to all sounds, without any dependence. All beings and all sages have no dependence, but only because of their own emotional delusions. As long as wisdom is bright and delusion is dispelled, the path is naturally so, not something that can be achieved by emotions. Therefore, it is called inconceivable. There are other meanings, which will be explained in detail later. Eighth, explaining that the liberation of all Buddhas has no substance or form, and originally has no fixed place. Are all the merits, body, land adornments, constant or impermanent? The Reward Body of the Tathāgata (Rulai) and the land, the pure lands of the three realms, what Bodhisattvas can know and see, even when the Bodhisattvas of the Ten Grounds receive their positions, they can only see the subtle realms of the Tathāgata's (Rulai) appearance in the world, the Samadhi Nirvana liberation of the body and land merits, but still cannot fully see them. After achieving the merits of Buddhahood, constantly practicing the Samantabhadra practice, constantly dwelling in the world, practicing without rest in the ten directions and six realms, they also cannot fully see it. Like the Bodhisattvas of the Ten Grounds who have completed their practice, wanting to see the Samantabhadra practice, they use the power of Samadhi in the Ten Grounds, entering immeasurable Samadhi three times over, but ultimately cannot see the body of Samantabhadra and all the realms. Moreover, after the Tathāgata (Rulai) achieves Buddhahood, constantly practicing the Samantabhadra practice, the lands of the ten directions are universally present within it, how can the merits within it be seen? As the 'World Accomplishment Chapter' of the Avataṃsaka Sūtra says, like so many kinds of worlds, the universal places where the Tathāgata (Rulai) practices the Samantabhadra practice, as the Avataṃsaka Sūtra says, is the place where Mañjuśrī Bodhisattva incarnated and entered the Great Pagoda Temple in Juecheng East in the human world, turning and speaking this sutra, called the Universal Illumination of the Dharma Realm Sutra. In the great sea, there are immeasurable hundreds of thousands of billions of dragons.
。而來其所聞此法已深厭龍趣。正於佛道咸舍龍身。生天人中。一萬諸龍發大菩提心得不退轉。有無量無數眾生。於三乘各得調伏。移城人間。文殊師利童子在莊嚴幢娑羅林中大塔廟處。無量大眾從城而出來詣其所。略舉優婆塞優婆夷童子童女。各言五百入法之眾。以是義故但以文殊師利轉教人間。若如來報身及國土。諸天十地菩薩及凈土諸菩薩所不能見。何況二乘及凡夫得見。此出過眼耳鼻舌身情識之境界。不可云常無常生滅。比量如來身及國土妙相。不可以形質掛礙所分劑知。一一毛孔皆無有邊際。所得一切功德身。不可以世間情所卜度言。常及無常皆無決定之體。不屬生滅性故不可以妄知。
第九明一切諸佛皆以大愿度眾生令盡。若一眾生不盡者。我不取正覺。如今現有無量眾生在。以有無量諸佛已成現成佛者。豈不違其本願力也。如十方世界。不見一佛已成現成佛者。常行普賢行。處十方世界度脫眾生。無古無今。不出不沒。但以眾生宜應所見成佛及以涅槃。無作菩提何得。何證。何成。何壞。但以普賢行物常然。恒利眾生而無利者。但以無作之智性自遍周應現。解迷本無成壞也。正迷解時不見迷。已不見智慧。如善財入慈氏之門。入已還合。以諸法中實無一法有成壞故。若於諸法中見有佛成佛者。是
【現代漢語翻譯】 現代漢語譯本：他們聽聞此法后，深深厭惡龍趣，一心向往佛道，都捨棄了龍身，轉生到天人之中。有一萬條龍發起了大菩提心，永不退轉。還有無量無數的眾生，在聲聞乘、緣覺乘、菩薩乘中各自得到調伏。文殊師利童子在移城人間的莊嚴幢娑羅林中的大塔廟處，無量的大眾從城裡出來前往他那裡。這裡略舉了優婆塞（在家男居士）、優婆夷（在家女居士）、童子、童女，各自說了五百入法之眾。因為這個緣故，只說文殊師利在人間轉教。如來的報身以及國土，諸天、十地菩薩以及凈土的諸菩薩都不能見到，更何況二乘（聲聞乘和緣覺乘）以及凡夫能夠見到呢？這超出了眼、耳、鼻、舌、身、意情識的境界，不可以說是常、無常、生、滅。不可以比量如來的身以及國土的妙相，不可以形質掛礙所能衡量知曉。一一毛孔都沒有邊際。所得的一切功德身，不可以世間的情感所卜度，說它是常或者無常，都沒有決定的體性。不屬於生滅的性質，所以不可以妄加揣測。 第九，闡明一切諸佛都以大愿來度化眾生，要令一切眾生都得度盡。如果有一個眾生沒有度盡，我就不成正覺。如今現有無量眾生存在，既然有無量諸佛已經成佛、現在成佛，這豈不是違背了他們原本的願力嗎？如同十方世界，不見有一佛已經成佛、現在成佛，常行普賢行，處在十方世界度脫眾生，無古無今，不出不沒。只是因為眾生適合應當所見而示現成佛以及涅槃。無作菩提，又有什麼可得、可證、可成、可壞的呢？只是因為普賢行物的常然，恒常利益眾生而無所求。只是因為無作的智性自然遍周應現，解開迷惑，本來就沒有成壞。正在迷惑解開的時候，也看不見迷惑，已經沒有智慧。如同善財童子進入慈氏菩薩的門，進入之後又合上，因為諸法之中實在沒有一法有成壞的緣故。如果在諸法中見到有佛成佛，這就是錯誤的見解。
【English Translation】 English version: Having heard this Dharma, they deeply loathed the dragon realm and wholeheartedly aspired to the Buddha's path, all abandoning their dragon bodies and being reborn among gods and humans. Ten thousand dragons generated the great Bodhi mind, never to regress. Furthermore, countless beings were each subdued in the Sravaka Vehicle (the vehicle of the hearers), Pratyekabuddha Vehicle (the vehicle of solitary realizers), and Bodhisattva Vehicle. Manjushri (Bodhisattva of wisdom) was at the great stupa temple in the adorned banner Sala forest in the human realm of Moving City, and countless multitudes came from the city to visit him. Here, we briefly mention five hundred upasakas (male lay devotees), five hundred upasikas (female lay devotees), five hundred boys, and five hundred girls, each group entering the Dharma. For this reason, it is only said that Manjushri is teaching in the human realm. The Reward Body of the Tathagata (Buddha) and his land, the gods, the Bodhisattvas of the ten Bhumis (stages), and the Bodhisattvas of the Pure Lands cannot see it, let alone the two vehicles (Sravaka and Pratyekabuddha) and ordinary beings. This transcends the realm of eye, ear, nose, tongue, body, and mind consciousness, and cannot be described as permanent, impermanent, arising, or ceasing. One cannot compare the Tathagata's body and the wondrous aspects of his land, nor can one measure and know it with form and obstruction. Each and every pore is without limit. The body of all attained merits cannot be divined by worldly emotions, saying it is permanent or impermanent, for it has no definite nature. It does not belong to the nature of arising and ceasing, so it cannot be conjectured with delusion. Ninth, it clarifies that all Buddhas use great vows to liberate sentient beings, ensuring that all sentient beings are liberated completely. If even one sentient being is not liberated, I will not attain perfect enlightenment. Now, there are countless sentient beings existing. Since countless Buddhas have already become Buddhas and are currently becoming Buddhas, wouldn't this contradict their original vows? Like the ten directions of the world, one does not see a single Buddha who has already become a Buddha or is currently becoming a Buddha, constantly practicing the Samantabhadra's conduct, dwelling in the ten directions of the world to liberate sentient beings, without past or present, without arising or ceasing. It is only because sentient beings are suitable and should see the manifestation of becoming a Buddha and entering Nirvana. Uncreated Bodhi, what is there to attain, realize, accomplish, or destroy? It is only because the nature of Samantabhadra's conduct is constant, always benefiting sentient beings without seeking benefit. It is only because the wisdom of non-creation naturally pervades and manifests, resolving delusion, and there is originally no accomplishment or destruction. At the very moment of resolving delusion, one does not see delusion, and there is no wisdom. Like Sudhana (a youth seeking enlightenment) entering the gate of Maitreya (the future Buddha), after entering, it closes again, because in all dharmas, there is truly not a single dharma that has accomplishment or destruction. If one sees a Buddha becoming a Buddha in all dharmas, this is a mistaken view.
無常義。如涅槃經。自具明文。勿生疑滯。
第十明十二有支是大生死之源如何超度使令迷解同佛大智大悲成大法門一切智海佛功德海者。如華嚴經第二會。普光明殿中說十信門。如來足下輪中十度放光。其光從如來眉間毫相中出。照耀十方世界已來入佛足下輪中。以明佛果光。以佛果光用成信位。其光名一切菩薩智焰照耀十方藏。其狀猶如寶色燈云。以此光明從足輪中出。初照三千大千世界。令修行者隨光心作光明想。遍照三千大千世界。作此想。成已其光明照于東方十三千大千世界。四維上下亦復如是。次第一週一一方所想成。十方過此。是初觀第二次第。乃至第十倍倍增廣。量度想念皆盡虛空。令其自心亦盡虛空。心同處空。其心自定朗然安樂。方從定還起。十方觀四維上下週遍推求自心。內外都無所得。方始了知空慧現前。名憶念一切諸佛智慧光明普見法門。在此位中定亂俱忘名初發心住。以此空慧觀察世間一切眾生及以國土。皆如幻化無有體相。同佛空慧解脫法門。入佛知見已。以此名唸佛門。以無念正慧相應故入十方境界唸佛門。空慧自性普周遍故及一切佛成正覺。轉法輪。三世劫在一時。無時分延促之相可安立故。如經廣明。入此十種廣大如虛空量唸佛門。方入海門國。第二治地住法門。方廣達
【現代漢語翻譯】 現代漢語譯本 無常的意義，就像《涅槃經》中，自身已經具備明確的文字，不要產生懷疑和停滯。
第十，闡明十二有支（十二因緣）是巨大生死的根源，如何超度，使迷惑得以解脫，如同佛陀的大智慧、大慈悲，成就大法門，一切智慧之海、佛陀功德之海？就像《華嚴經》第二會，在普光明殿中宣說十信門。如來足下的輪寶中十度放出光明，這光明從如來的眉間白毫相中發出，照耀十方世界后，又回到佛陀足下的輪寶中，以此來彰顯佛果的光明。用佛果的光明來成就信位。這光明名為『一切菩薩智焰照耀十方藏』，它的形狀猶如寶色的燈云。這光明從足輪中發出，首先照耀三千大千世界，讓修行者隨著光明，心中作光明想，遍照三千大千世界。當這個觀想成就后，光明照耀東方一萬三千大千世界，四維上下也是這樣。依次一週，每一方所的觀想都成就。十方超過這個範圍。這是初觀，第二次第，乃至第十倍地增廣，量度觀想都窮盡虛空，讓自己的心也窮盡虛空。心與虛空融為一體，心自然安定，朗然安樂。然後從定中出來，向十方觀察，四維上下週遍推求自己的心，內外都一無所得。這時才了知空慧現前，名為『憶念一切諸佛智慧光明普見法門』。在這個位次中，定和亂都忘記了，名為初發心住。用這種空慧觀察世間一切眾生以及國土，都如幻化，沒有實體，與佛陀的空慧解脫法門相同。進入佛的知見后，這被稱爲念佛門。因為與無念的正慧相應，所以進入十方境界的唸佛門。空慧的自性普遍周遍，以及一切佛成就正覺，轉法輪，三世劫在同一時間，沒有時間上的延續和縮短的現象可以安立。就像經中所廣泛闡明的那樣。進入這十種廣大如虛空般量的唸佛門，才能進入海門國，第二治地住法門，才能廣博通達。
【English Translation】 English version The meaning of impermanence, as stated clearly in the Nirvana Sutra itself, should not be doubted or lingered upon.
Tenth, how to explain that the twelve Nidanas (twelve links of dependent origination) are the source of great birth and death, how to transcend them, so that delusion can be resolved, like the great wisdom and great compassion of the Buddha, achieving the Great Dharma gate, the sea of all wisdom, the sea of Buddha's merits? As in the second assembly of the Avatamsaka Sutra, the ten faith gates are spoken of in the Universal Light Hall. The wheel under the feet of the Tathagata emits light ten times. This light comes from the white hair mark between the eyebrows of the Tathagata, illuminates the ten directions of the world, and then returns to the wheel under the feet of the Buddha, in order to manifest the light of the Buddha's fruit. The light of the Buddha's fruit is used to achieve the position of faith. This light is called 'The Torch of Wisdom of All Bodhisattvas Illuminating the Treasures of the Ten Directions', and its shape is like a cloud of precious colored lamps. This light comes out of the wheel of the foot, first illuminating the three thousand great thousand worlds, allowing practitioners to follow the light and create the thought of light in their minds, illuminating the three thousand great thousand worlds. When this visualization is accomplished, the light illuminates thirteen thousand great thousand worlds in the east, and the four dimensions above and below are also the same. In sequence, each direction's visualization is accomplished. The ten directions exceed this range. This is the initial observation, the second sequence, and even the tenth doubling and expansion, the measurement and visualization all exhaust the void, allowing one's own mind to also exhaust the void. The mind merges with the void, and the mind naturally becomes stable, clear, and peaceful. Then, coming out of Samadhi, observing the ten directions, and seeking one's own mind in all directions, above and below, nothing is obtained inside or outside. Only then does one realize that the wisdom of emptiness is present, called 'The Dharma Gate of Remembering All Buddhas' Wisdom Light Universally Seeing'. In this position, both Samadhi and disturbance are forgotten, called the initial dwelling of the mind of awakening. Using this wisdom of emptiness to observe all sentient beings and lands in the world, they are all like illusions, without substance, the same as the Buddha's Dharma gate of emptiness and liberation. After entering the Buddha's knowledge and vision, this is called the gate of Buddha-Recollection. Because it corresponds to the right wisdom of non-thought, one enters the gate of Buddha-Recollection in the ten directions. Because the self-nature of emptiness-wisdom is universally pervasive, and all Buddhas achieve perfect enlightenment, turn the Dharma wheel, and the three kalpas are at the same time, there is no phenomenon of temporal extension or shortening that can be established. As the sutra extensively explains. Entering these ten kinds of vast Buddha-Recollection gates, as vast as the void, one can enter the sea gate country, the second Dharma gate of dwelling in the land, and then be broadly accessible.
十二緣生海成普眼經及成十波羅蜜行海佛功德海入清凈無染大悲蓮華無垢大智普光明海。如經云。善財童子問言。欲入一切無上智海。而未知菩薩行。云何能捨世俗家生如來家。如是十問具如經說。海云比丘十種贊慰勸發之後方云。我住此海門國十有二年。常以大海為其境界。所謂思惟大海廣大無量。思惟大海甚深難測。總勸十種。觀察十二緣生生死大海。便見大海之下有大蓮華。忽然出現。以觀心圓凈生死無染業。成十無盡寶莊嚴。十王供養恭敬。明十智波羅蜜功德。不出生死之海。于生死大海之中利樂眾生。無染自在。以王表之。阿修羅王云百萬者。檀波羅蜜中行滿也。手執持其莖。明不離根本智處生死而不沒。以阿修羅王表之。已下思之。表法如是。余可準知。設有其事亦為表法眾也。蓮華有佛。出現說普眼經者。觀達十二緣生根本普光明智。起差別智。普現一切名色。色聲香味觸法虛空等。隨一切眾生欲皆說為經。眾生無盡心想無盡。對彼根欲以世間萬事應所宜說之為教。有何盡耶。經云。以大海量墨須彌聚筆。書寫此普眼經法一品中一門一門中一法一法中一義一義中一句。不得少分。何況能盡知。我於此佛所千二百歲受持如是普眼法門。以十陀羅尼門為諸人天龍神等。廣宣流佈。以十二緣中一緣之上有百煩
【現代漢語翻譯】 現代漢語譯本 《十二緣生海成普眼經》以及成就十波羅蜜行海佛功德海，入清凈無染大悲蓮華無垢大智普光明海。如經中所說，善財童子問道：『想要進入一切無上智慧之海，但還不知道菩薩的修行。如何才能捨棄世俗之家，而生於如來之家？』像這樣的十個問題，都詳細地記載在經中。海云比丘以十種方式讚歎、安慰和勸勉之後才說：『我居住在這海門國已經十二年了，常常以大海作為我的境界。』也就是思維大海的廣大無量，思維大海的甚深難測。總共勸說了十種。觀察十二緣起生死的苦海，便看見大海之下有一朵大蓮華忽然出現。這是因為觀心的圓滿清凈，生死沒有染污的業，成就了十種無盡的寶藏莊嚴。十王供養恭敬，闡明十智波羅蜜的功德。不出生死之海，于生死大海之中利益安樂眾生，沒有染污，自在無礙，用『王』來象徵。阿修羅王代表百萬，表示檀波羅蜜中的修行圓滿。手執持蓮花的莖，表明不離開根本智，處於生死之中而不沉沒，用阿修羅王來象徵。以下的內容可以依此類推。表法就是這樣。其餘的可以參照理解。即使真有其事，也是爲了表法的緣故。蓮華中有佛出現，宣說《普眼經》，這是觀達十二緣起根本的普光明智，生起差別智，普遍顯現一切名相，如聲、香、味、觸、法、虛空等。隨著一切眾生的慾望，都為他們宣說為經。眾生的心念無盡，想法無盡，針對他們的根性和慾望，用世間萬事應機說法，哪裡會有窮盡呢？經中說：『即使用大海容量的墨水，用須彌山堆積的筆，書寫這部《普眼經》法一品中的一門，一門中的一法，一法中的一義，一義中的一句，都不能寫盡少分。』何況能夠完全知曉呢？我在這位佛的處所，一千二百年中受持像這樣的普眼法門，用十陀羅尼門為諸人天龍神等，廣泛宣揚流佈。以十二緣起中一個緣起的上面，就有百種煩惱。
【English Translation】 English version The Twelve Conditioned Arising Sea Achieving Universal Eye Sutra, along with the accomplishment of the Ten Paramita (perfections) practice sea, the Buddha's merit sea, entering the pure, undefiled great compassion lotus, the immaculate great wisdom universal light sea. As the sutra says, the Shancai (Sudhana) youth asked: 'Desiring to enter the sea of all unsurpassed wisdom, but not yet knowing the practice of a Bodhisattva. How can one renounce the worldly family and be born into the Tathagata's (Thus Come One's) family?' These ten questions are fully recorded in the sutra. After the Bhikkhu (monk) Haiyun praised, comforted, and encouraged in ten ways, he said: 'I have lived in this Haimen (Sea Gate) country for twelve years, always taking the great sea as my realm.' That is, contemplating the vastness and immeasurability of the great sea, contemplating the profound depth and unfathomability of the great sea. He generally encouraged ten kinds of things. Observing the great sea of birth and death arising from the twelve conditions, one sees a great lotus flower suddenly appearing beneath the great sea. This is because the contemplation of the mind is perfectly pure, and there is no defiled karma of birth and death, accomplishing the adornment of ten inexhaustible treasures. The ten kings make offerings and show reverence, elucidating the merits of the ten wisdom Paramitas. Not being born from the sea of birth and death, but benefiting and bringing joy to sentient beings within the great sea of birth and death, without defilement, and with unobstructed freedom, symbolized by a 'king'. The Asura (demi-god) king represents a million, indicating the perfection of practice in Dana Paramita (perfection of generosity). Holding the stem of the lotus flower in his hand signifies not departing from the fundamental wisdom, being in birth and death without being submerged, symbolized by the Asura king. The following content can be inferred by analogy. The representation of the Dharma is like this. The rest can be understood by reference. Even if it actually happened, it would also be for the sake of representing the Dharma. The Buddha appearing in the lotus flower and expounding the Universal Eye Sutra is the universal light wisdom that observes and understands the root of the twelve conditioned arising, giving rise to differentiated wisdom, universally manifesting all names and forms, such as sound, smell, taste, touch, Dharma, and emptiness. According to the desires of all sentient beings, he expounds them as sutras. The thoughts of sentient beings are inexhaustible, and their ideas are inexhaustible. In response to their faculties and desires, he uses the myriad affairs of the world to speak appropriately as teachings. How can there be an end? The sutra says: 'Even if one were to use ink the size of the great sea and pens piled up like Mount Sumeru, one could not exhaustively write even a small portion of one gate in one chapter of this Universal Eye Sutra Dharma, one Dharma in one gate, one meaning in one Dharma, or one phrase in one meaning.' How much less could one fully know it? In this Buddha's place, I have upheld such a Universal Eye Dharma gate for one thousand two hundred years, and I have widely proclaimed and disseminated it to all humans, Devas (gods), Nagas (dragons), and others through the ten Dharani (mantra) gates. On top of one condition of the twelve conditioned arising, there are hundreds of afflictions.
惱。十二緣中以為法門。故云千二百歲。但是一切賢聖所說不離四諦。一切世間不離苦集。一切解脫不離滅道。一切苦集不離無明。乃至一切諸緣行等十方隨事各各不同。如華嚴四聖諦品。是諸修行者一一依十信十住十行十回向十地及普賢等覺位自明。若不遍學不遍知。住一法中莫知進路。一乘之教即以普光明根本智。以為信解勝進之門。以智無三世古今之體還以不移剎那際成大菩提。依智成教不立古今。智圓三世多劫不離一念。以智無延促無有去來。智體同空。本無廣狹。不可以分劑知。不可以增損見。雖有勝進功高時節不移毫分。三乘之教以立三僧祇劫佛果在十地之終。聖智依根立教。如是樂之者。即作勿疑聖旨。致有沉吟。恐作空過。以十信之住六品經文還於普光明根本智殿中說還以十個智佛以為十信云覺首目首。通文殊師利。以為所信之行首也。金色世界及一切處金色世界及下九個世界總通為十。是所信之法十個世界皆名為色。所謂金色世界妙色世界等以十信之心是生滅心生信解故還。如漸卦鴻漸于干磐等類是也。略且如是。不可具言十二緣生十住中第二住亦觀成普眼經也六地菩薩亦觀十二緣生生起因緣成無障礙智慧光明。令後學者觀之。論主頌曰。
凡夫無智慧 執著生於我 常求于有無 不能
【現代漢語翻譯】 現代漢語譯本： 惱。在十二緣起（Dvadasanga-pratityasamutpada，佛教關於生命輪迴的十二個環節）中，將其作為法門。所以說有一千二百歲。但是一切賢聖所說都不離四聖諦（Aryasatya，佛教的基本教義）。一切世間都不離苦集（Duhkha-samudaya，苦的起因）。一切解脫都不離滅道（Nirodha-marga，達到解脫的途徑）。一切苦集都不離無明（Avidya，對實相的無知）。乃至一切諸緣行等，十方隨事各各不同。如《華嚴經·四聖諦品》。是諸修行者一一依十信（Das adhimukti-caryā bhūmi，菩薩修行的十個階段之初）、十住（Dasa vihara，菩薩修行的十個階段）、十行（Dasa caritra，菩薩修行的十個階段）、十回向（Dasa parinamana，菩薩修行的十個階段）、十地（Dasa bhumi，菩薩修行的十個階段）及普賢（Samantabhadra，象徵一切諸佛的行愿）等覺位自明。若不遍學不遍知，住一法中莫知進路。一乘之教即以普光明根本智（Samantaprabha-mulajnana，普遍光明的根本智慧）以為信解勝進之門。以智無三世古今之體，還以不移剎那際成大菩提（Mahabodhi，偉大的覺悟）。依智成教，不立古今。智圓三世，多劫不離一念。以智無延促，無有去來。智體同空，本無廣狹。不可以分劑知，不可以增損見。雖有勝進功高，時節不移毫分。三乘之教以立三僧祇劫（Asankhyeya-kalpa，極長的時間單位），佛果在十地之終。聖智依根立教。如是樂之者，即作勿疑聖旨，致有沉吟。恐作空過。以十信之住六品經文，還於普光明根本智殿中說，還以十個智佛以為十信，云覺首（Bodhisirsa，覺悟的開端）、目首（Netrasirsa，眼睛的開端）。通文殊師利（Manjusri，智慧的象徵），以為所信之行首也。金色世界及一切處金色世界及下九個世界總通為十。是所信之法，十個世界皆名為色。所謂金色世界、妙色世界等，以十信之心是生滅心，生信解故還。如漸卦鴻漸于干磐等類是也。略且如是。不可具言。十二緣生十住中第二住亦觀成普眼經也。六地菩薩亦觀十二緣生生起因緣，成無障礙智慧光明。令後學者觀之。論主頌曰：
凡夫無智慧 執著生於我 常求于有無 不能
【English Translation】 English version: Distressed. In the Twelve Nidanas (Dvadasanga-pratityasamutpada, the twelve links of dependent origination in Buddhism), it is regarded as a Dharma gate. Therefore, it is said to be one thousand two hundred years. However, everything said by all sages and saints does not depart from the Four Noble Truths (Aryasatya, the fundamental teachings of Buddhism). All worldly matters do not depart from suffering and its origin (Duhkha-samudaya, the cause of suffering). All liberation does not depart from cessation and the path (Nirodha-marga, the path to liberation). All suffering and its origin do not depart from ignorance (Avidya, ignorance of reality). Even all the conditions, actions, and so on, vary in the ten directions according to circumstances. Like the 'Four Noble Truths' chapter in the Avatamsaka Sutra. These practitioners rely on the Ten Faiths (Das adhimukti-caryā bhūmi, the initial ten stages of a Bodhisattva's practice), Ten Dwellings (Dasa vihara, ten stages of a Bodhisattva's practice), Ten Practices (Dasa caritra, ten stages of a Bodhisattva's practice), Ten Dedications (Dasa parinamana, ten stages of a Bodhisattva's practice), Ten Grounds (Dasa bhumi, ten stages of a Bodhisattva's practice), and Samantabhadra's (Samantabhadra, symbolizing the vows and practices of all Buddhas) enlightenment position to understand themselves. If one does not study and know comprehensively, staying in one Dharma, one will not know the way forward. The teaching of the One Vehicle takes the Universal Light Fundamental Wisdom (Samantaprabha-mulajnana, the fundamental wisdom of universal light) as the gate of faith, understanding, and superior progress. Because wisdom has no substance of the three times, past, present, and future, it achieves great Bodhi (Mahabodhi, great enlightenment) in an unmoving instant. Relying on wisdom to establish teachings, it does not establish past and present. Wisdom is complete in the three times, and many kalpas (Asankhyeya-kalpa, extremely long unit of time) do not depart from one thought. Because wisdom has no extension or contraction, no coming or going. The substance of wisdom is the same as emptiness, originally without breadth or narrowness. It cannot be known by division, and cannot be seen by increase or decrease. Although there is superior progress and high merit, time does not shift even a hair's breadth. The teaching of the Three Vehicles establishes three Asankhyeya-kalpas, and the fruit of Buddhahood is at the end of the Ten Grounds. Holy wisdom establishes teachings according to the roots. Those who delight in this should not doubt the holy will, causing hesitation. Fearing to make empty mistakes. The six chapters of scripture on the Ten Faiths are still spoken in the palace of Universal Light Fundamental Wisdom, and ten Wisdom Buddhas are still taken as the Ten Faiths, called Awakening Head (Bodhisirsa, the beginning of awakening), Eye Head (Netrasirsa, the beginning of the eye). Connecting Manjusri (Manjusri, symbol of wisdom), as the head of the practice of faith. The Golden World and all places, the Golden World and the nine worlds below, are collectively ten. This is the Dharma of faith, and all ten worlds are named form. So-called Golden World, Wonderful Form World, etc., because the mind of the Ten Faiths is a mind of arising and ceasing, giving rise to faith and understanding. Like the gradual hexagram, the wild geese gradually approach the dry shore, etc. Briefly, it is like this. It cannot be fully stated. The second dwelling in the Ten Dwellings of the Twelve Nidanas is also observed to become the Universal Eye Sutra. Bodhisattvas of the Sixth Ground also observe the arising of the Twelve Nidanas, becoming unobstructed wisdom and light. Causing later learners to observe it. The treatise master says in verse:
Common people have no wisdom, clinging to the arising of 'I'. Constantly seeking existence and non-existence, unable to
正思惟 妄行於邪道 罪行及福行 乃至不動行 常于諸行中 植心之種子 生諸有漏業 成於後有身 生死恒流轉 諸業以為田 識心為種子 無明以為覆 愛水以為潤 我慢為溉灌 諸見生名色 名色既增長 五根由是生 諸根對名色 識種隨受觸 觸受既增長 愛取生諸有 有生五蘊身 生已有衰變 老壞皆歸死 死時生熱惱 憂愁眾苦集 以此常流轉 生於六趣身 此中無一物 虛妄故如是 能以禪悅心 心念無虛妄 方能起空慧 普照於十方 是中無一物 能于無物中 方現如來智 既得智光已 復照諸眾生 常於十方剎 具足普賢行 以化眾生故 而於佛果門 安立信住地 十行十回向 十地等覺位 使令修行者 修行不失錯 十信是生滅 十地入佛位 以此佛位中 饒益眾生故 解脫智無染 名之為十行 以此解脫行 回入生死中 周遍十方界 廣利諸群生 名之為迴向 常于生死中 長養大慈悲 名之為十地 仍于生死海 樂著解脫心 涅槃三昧樂 以除五種障 安立等覺位 成就普賢道 如於十住中 初住第二住 乃至第三住 而於佛果海
【現代漢語翻譯】 現代漢語譯本 正思惟（正確的思考）： 如果行為偏離正道，無論是罪惡的行為、有福報的行為，甚至是無動於衷的行為，總是會在各種行為中，種下心識的種子，產生各種有漏的業力，形成來世的身體，導致生死不斷地流轉。 各種業力就像田地，心識就像種子，無明就像覆蓋物，愛慾就像滋潤的水，我慢就像灌溉，各種錯誤的見解產生名色（精神和物質），名色增長后，五根（眼、耳、鼻、舌、身）由此產生。 各種根對境名色，心識的種子隨著感受而接觸，接觸和感受增長后，愛和取產生各種『有』（存在），『有』產生五蘊（色、受、想、行、識）之身，出生后就有衰老和變化，最終衰老和壞滅都歸於死亡，死亡時產生熱惱，憂愁和各種痛苦聚集，因此不斷地流轉，出生於六道之中。 這一切之中沒有一樣是真實的，都是虛妄的，所以才會這樣。能夠以禪定的喜悅之心，心念沒有虛妄，才能生起空性的智慧，普遍照耀十方世界，其中沒有一樣是真實的。 能夠在無物之中，才能顯現如來的智慧，得到智慧的光芒后，再照耀各種眾生，常在十方世界，具足普賢菩薩的行愿，爲了教化眾生，所以在佛果之門，安立信住地（十信），十行，十回向，十地，等覺等位次，使修行者修行不出現錯誤。 十信是生滅的，十地進入佛的果位，在這個佛的果位中，爲了饒益眾生，解脫的智慧沒有污染，名為十行，用這種解脫的行為，回入生死之中，周遍十方世界，廣泛利益各種眾生，名為迴向。 常在生死之中，長養廣大的慈悲心，名為十地，仍然在生死的苦海中，樂於解脫的心，涅槃三昧的快樂，用來去除五種障礙，安立等覺的位次，成就普賢菩薩的道，就像在十住中，初住，第二住，乃至第三住，而進入佛果的海洋。
【English Translation】 English version Right Thinking: If actions deviate from the right path, whether they are sinful, meritorious, or even indifferent, seeds of consciousness are always planted in various actions, producing defiled karma, forming the body of the next life, and causing the continuous cycle of birth and death. Various karmas are like fields, consciousness is like seeds, ignorance is like covering, desire is like nourishing water, arrogance is like irrigation, and various wrong views produce name and form (mind and matter). As name and form grow, the five roots (eye, ear, nose, tongue, body) arise from them. The various roots contact name and form, and the seeds of consciousness follow the feeling of contact. As contact and feeling grow, craving and grasping produce various 'existences'. 'Existence' produces the body of the five aggregates (form, feeling, perception, mental formations, consciousness). After birth, there is aging and change, and ultimately aging and decay all return to death. At the time of death, heat and vexation arise, sorrow and various sufferings gather, and thus one continuously transmigrates, being born in the six realms. None of this is real; it is all illusory, and that is why it is like this. Only with a mind of meditative joy, and thoughts free from illusion, can the wisdom of emptiness arise, universally illuminating the ten directions, in which nothing is real. Only in nothingness can the wisdom of the Tathagata appear. After obtaining the light of wisdom, it shines upon all beings. Constantly in the ten directions, one fully embodies the vows and practices of Samantabhadra (Universal Virtue). In order to teach and transform beings, one establishes the stages of faith (ten faiths), ten practices, ten dedications, ten grounds, and the stage of near-perfect enlightenment at the gate of Buddhahood, so that practitioners do not make mistakes in their practice. The ten faiths are subject to birth and death, and the ten grounds enter the Buddha's position. In this Buddha's position, in order to benefit beings, the wisdom of liberation is without defilement, and is called the ten practices. With these liberating practices, one returns to birth and death, pervading the ten directions, and widely benefiting all beings, which is called dedication. Constantly in birth and death, one cultivates great compassion, which is called the ten grounds. Still in the sea of birth and death, one delights in the mind of liberation, the joy of Nirvana Samadhi, to remove the five obstacles, establish the stage of near-perfect enlightenment, and accomplish the path of Samantabhadra. Just like in the ten abodes, the first abode, the second abode, and even the third abode, one enters the ocean of Buddhahood.
觀察十二緣 多求出世心 三比丘表之 四住五住中 便以解脫心 返照世間境 及以十二緣 一切眾塵勞 無不恒清凈 身心無內外 十方悉無礙 一切皆禪林 與諸如來等 (以明返照世間是解脫。以彌伽解脫二俗士表之。有國名住林。十二年行方至以表。十二緣生觀達一終) 第六住位中 出世及世間 如是二解脫 皆悉總圓滿 寂滅大神通 無功神慧滿 (以海幢比丘表之。離出入息無復思覺。神用無方皆悉自在也) 第七方便住 廣度諸眾生 長養大悲行(以滿愿優婆夷表之) 第八無功智 毗目瞿沙仙 能隨邪見流 以同諸佛眾 令入清凈智 住處與前同 俱名為海岸 以表智悲同 第九婆羅門 號名為勝熱 明九波羅蜜 能同邪見林 五熱及刀山 從空而投火 摧伏諸苦行 悉令入正見 第十灌頂住 于智波羅蜜 以明十住滿 以智行慈悲 師子幢王女 如此十住中 以十波羅蜜 和會智慈行 各各皆不同 勝進故如是 乃至十行中 十向十地中 及以等覺位 一一諸位中 波羅蜜行別 互參各不同 不離初發心
右已上法門皆如來普光明智為體。差別智為用。使令
【現代漢語翻譯】 現代漢語譯本 觀察十二緣起 爲了追求出世之心，三位比丘可以作為表率。 在四住地和五住地中，便以解脫之心， 反觀世間的境界，以及十二緣起。 一切眾生的煩惱，無不恒常清凈。 身心沒有內外之分，十方世界都沒有阻礙。 一切都是禪定的園林，與諸佛如來平等無二。 （這表明反觀世間就是解脫。以彌伽（Miga）解脫和二位俗士作為表率。有一個國家名叫住林（Zhulim），修行十二年才到達，以此表示通過觀察十二緣起而達到終點。） 在第六住位中，出世間和世間， 這兩種解脫，都完全圓滿。 寂滅的大神通，無需功用，智慧圓滿。 （以海幢（Haichuang）比丘作為表率。脫離出入息，不再有思慮和覺知。神通的應用無所不在，都自在無礙。） 第七方便住，廣泛地度化眾生， 增長廣大的慈悲之行。（以滿愿（Manyuan）優婆夷作為表率）第八無功用智， 毗目瞿沙仙（Vimugusa），能夠隨順邪見的潮流， 與諸佛眾生相同，使他們進入清凈的智慧。 住處與前面相同，都名為海岸（Hai'an）， 以此表示智慧和慈悲相同。第九婆羅門（Poluomen）， 號名為勝熱（Shengre），明白九種波羅蜜（Boluomi）， 能夠與邪見之林相同，經歷五熱和刀山， 從空中投入火中，摧伏各種苦行， 使他們全部進入正見。第十灌頂住， 對於智慧波羅蜜（Zhi Boluomi），以此說明十住圓滿。 以智慧、行動、慈悲，師子幢王女（Shizichuang Wangnu）， 在這十住中，以十種波羅蜜（Boluomi）， 調和智慧、慈悲、行動，各自都不相同。 因為不斷精進所以這樣，乃至十行中， 十向、十地中，以及等覺位， 每一個位次中，波羅蜜（Boluomi）的修行各不相同， 互相參照，各有不同，但不離最初的發心。 以上所有法門都以如來普光明智為本體，差別智為作用，使令
【English Translation】 English version Observing the Twelve Nidanas (Twelve Links of Dependent Origination) To seek the mind of transcendence, the three Bhikkhus (monks) exemplify it. Within the Four Abodes and Five Abodes, one uses the mind of liberation, To reflect upon the realms of the world, and the Twelve Nidanas (Twelve Links of Dependent Origination). All the defilements of beings are constantly pure. Body and mind have no inside or outside, and the ten directions are without obstruction. Everything is a garden of Chan (Zen) meditation, equal to all the Tathagatas (Buddhas). (This shows that reflecting upon the world is liberation. Miga's (Miga) liberation and two laypeople exemplify it. There is a country named Zhulim, reaching it after twelve years of practice, indicating reaching the end through observing the Twelve Nidanas (Twelve Links of Dependent Origination).) In the sixth Abode, both transcendence and the world, These two liberations are completely fulfilled. The great supernatural power of Nirvana (extinction) is effortless, and wisdom is complete. (Haichuang (Haichuang) Bhikkhu (monk) exemplifies it. Separated from inhalation and exhalation, there is no more thought or awareness. The application of supernatural powers is boundless and free.) The seventh Abode of Expediency, extensively liberating all beings, Nurturing the practice of great compassion. (Manyuan (Manyuan) Upasika (laywoman) exemplifies it.) The eighth effortless wisdom, Vimugusa (Vimugusa) the Immortal, is able to follow the flow of heretical views, Being the same as all Buddhas and beings, leading them into pure wisdom. The dwelling place is the same as before, both named Hai'an (Hai'an, Seashore), Indicating that wisdom and compassion are the same. The ninth Brahmin (Poluomen), Named Shengre (Shengre), understands the nine Paramitas (Boluomi, Perfections), Able to be the same as the forest of heretical views, experiencing the five heats and the mountain of knives, Throwing himself into the fire from the sky, subduing all kinds of ascetic practices, Leading them all into right view. The tenth Abode of Consecration, Regarding the Wisdom Paramita (Zhi Boluomi, Perfection of Wisdom), this explains the fulfillment of the Ten Abodes. With wisdom, action, and compassion, the Lion Banner Princess (Shizichuang Wangnu), In these Ten Abodes, with the Ten Paramitas (Boluomi, Perfections), Harmonizing wisdom, compassion, and action, each being different. Because of continuous progress, it is like this, even in the Ten Practices, In the Ten Directions, the Ten Grounds, and the position of Near-Perfect Enlightenment, In each position, the practice of Paramita (Boluomi, Perfection) is different, Referring to each other, each is different, but not separated from the initial aspiration. All the above Dharma (teachings) take the Tathagata's (Buddha's) Universal Light Wisdom as the substance, and the Differentiated Wisdom as the function, enabling
智慧充滿。以為法界。大乘經云。十二有支皆依一心而立。隨事貪慾與心共生。心是行(名色是生)。於行迷惑生識。行識共生名色。名色增長六處。三分合為觸(名色識三六根為分)。觸共生是受。受無厭生愛。愛攝不捨是取。彼諸有支生是有。有所起名生。生熟為老。老壞為死(以下經云。十二有支皆有種業。如經自具明也)。於十二有支為三苦。一無明及行六根是行苦。觸受是苦苦。余是壞苦(愛取有生老死是也)。以無明滅三苦總滅。即得三空三昧。空三昧無相三昧無愿三昧。於一心境無有愿求。唯以大悲為首。教化一切眾生故。二乘觀十二有支。空煩惱。總滅智慧。大慈大悲亦滅。菩薩觀之。諸緣由性空。無生無滅。無受命者。教化眾生不滅諸行。乃至十空三昧現前。常恒不捨一切眾生。廣如經說。十二緣生法雖一法一切賢聖皆于中作觀。各各獲利不同。十波羅蜜一法。五位菩薩勝進各各名目德用不同。不可一向準之。
解迷顯智成悲十明論(終)
【現代漢語翻譯】 現代漢語譯本：智慧充滿，遍及整個法界（Dharmadhatu，指宇宙萬法的本體）。大乘經典說，十二有支（Twelve Nidanas，又稱十二因緣，是佛教關於生命輪迴的理論）都依一心而建立。隨著事物產生的貪慾與心一同生起，心是行（Karma，業力，此處指推動輪迴的力量），名色（Nama-rupa，精神和物質的結合）是生（Birth，出生）。由於對行的迷惑而產生識（Consciousness，意識）。行和識共同產生名色。名色增長形成六處（Six Sense Bases，六根，即眼、耳、鼻、舌、身、意）。三者合在一起成為觸（Contact，接觸，指根、境、識三者的結合）。觸共同產生受（Feeling，感受）。對感受沒有厭倦而產生愛（Craving，渴愛）。愛不斷攝取而不捨棄就是取（Grasping，執取）。這些有支產生有（Becoming，有，指導致未來果報的行為）。由有而產生生（Birth，出生）。生走向成熟就是老（Aging，衰老）。老朽敗壞就是死（Death，死亡）。（以下經文說，十二有支都有其種子業力，如經文自身所詳細說明。） 對於十二有支來說，有三種苦。一是無明（Ignorance，無知）和行，以及六根，這是行苦（Dukkha of Formation，行苦，由業力造成的苦）。觸和受是苦苦（Dukkha of Suffering，苦苦，直接的痛苦感受）。其餘的是壞苦（Dukkha of Change，壞苦，快樂變質帶來的痛苦）（愛、取、有、生、老、死就是）。因為無明滅盡，所以三種苦全部滅盡，就能獲得三空三昧（Three Samadhis of Emptiness，三種空性三昧）。空三昧（Emptiness Samadhi，空三昧）、無相三昧（Signlessness Samadhi，無相三昧）、無愿三昧（Wishlessness Samadhi，無愿三昧）。對於一心之境，沒有愿求，唯以大悲為首，教化一切眾生。二乘（Two Vehicles，聲聞乘和緣覺乘）觀察十二有支，空掉了煩惱，全部滅盡了智慧，大慈大悲也滅盡了。菩薩觀察十二有支，諸緣由自性本空，無生無滅，沒有受命者，教化眾生而不滅諸行，乃至十空三昧（Ten Emptiness Samadhis，十空三昧）現前，常常不捨棄一切眾生，詳細內容如經典所說。十二緣生法雖然是一法，一切賢聖都在其中作觀，各自獲得的利益不同。十波羅蜜（Ten Paramitas，十波羅蜜）雖然是一法，五位菩薩（Five Stages of Bodhisattvas，五位菩薩）勝進時，各自的名目德用不同，不可一概而論。 解迷顯智成悲十明論（終）
【English Translation】 English version: Wisdom is complete, pervading the entire Dharmadhatu (the realm of all phenomena). The Mahayana Sutra says that the Twelve Nidanas (the twelve links of dependent origination, a Buddhist theory about the cycle of life and death) are all established based on a single mind. Craving that arises with things is born together with the mind; the mind is Karma (action, here referring to the force that drives reincarnation), and Nama-rupa (the combination of mind and matter) is Birth. Because of delusion about Karma, Consciousness arises. Karma and Consciousness together produce Nama-rupa. Nama-rupa grows and forms the Six Sense Bases (the six roots: eye, ear, nose, tongue, body, and mind). The three combined become Contact (the combination of root, object, and consciousness). Contact together produces Feeling. Not being tired of feeling gives rise to Craving. Continuously grasping and not abandoning Craving is Grasping. These Nidanas produce Becoming. From Becoming arises Birth. Birth moving towards maturity is Aging. Aging and decay is Death. (The following sutra says that the Twelve Nidanas all have their seed karma, as the sutra itself explains in detail.) Regarding the Twelve Nidanas, there are three kinds of suffering. First, Ignorance and Karma, as well as the six roots, are the Dukkha of Formation (suffering caused by karma). Contact and Feeling are the Dukkha of Suffering (direct experience of pain). The rest is the Dukkha of Change (suffering caused by the change of happiness) (Craving, Grasping, Becoming, Birth, Aging, and Death). Because Ignorance is extinguished, all three kinds of suffering are completely extinguished, and one can attain the Three Samadhis of Emptiness. Emptiness Samadhi, Signlessness Samadhi, Wishlessness Samadhi. Regarding the state of the one mind, there is no seeking, only great compassion as the head, teaching all sentient beings. The Two Vehicles observe the Twelve Nidanas, emptying the afflictions, completely extinguishing wisdom, and also extinguishing great compassion. Bodhisattvas observe the Twelve Nidanas, that all conditions are empty by nature, without birth or death, without a receiver of life, teaching sentient beings without extinguishing all actions, until the Ten Emptiness Samadhis appear, constantly not abandoning all sentient beings, as detailed in the sutras. Although the Twelve Links of Dependent Origination are one dharma, all sages contemplate within it, each obtaining different benefits. Although the Ten Paramitas are one dharma, when the Five Stages of Bodhisattvas advance, their respective names, virtues, and functions are different, and cannot be uniformly applied. Commentary on the Ten Lights for Dispelling Delusion, Revealing Wisdom, and Accomplishing Compassion (End)