Chinese
退佛种性中，生生入佛家，不离正信。上十天光品广说。” 卢舍那佛言：“千佛！汝先问长养十心者。若佛子！慈心者，常行慈心生乐因已，于无我智中乐相应观入法，受想行识色等大法中，无生无住无灭如幻化，如如无二，故一切修行成法轮。化被一切，能生正信不由魔教，亦能使一切众生得慈乐果，非实非善恶果，解空体性三昧。 “若佛子！悲心者，以悲空空无相。悲缘行道，自灭一切苦，于一切众生无量苦中生智。不杀生缘、不杀法缘、不着我缘，故常行不杀、不盗、不淫，而一众生不恼。发菩提心者，于空见一切法如实相，种性行中生道智心，于六亲六恶亲恶三品中与上乐智，上恶缘中九品得乐。果空现时，自身他一切众生平等，一乐起大悲。 “若佛子！喜心者，悦喜无生心时。种性体相道智空空，喜心不着我所。出没三世因果无集，一切有入空观行成，等喜一切众生，起空入道舍恶知识，求善知识示我好道，使诸众生入佛法家。法中常起欢喜入法位中，复令是诸众生入正信，舍邪见、背六道苦故喜。 “若佛子！舍心者，常生舍心。无造无相空法中如虚空，于善恶有见无见罪福二中，平等一照。非人非我所心，而自他体性不可得，为大舍。及自身肉手足男女国城，如幻化水 现代汉语译本 ‘退佛种性中，生生入佛家，不离正信。上十天光品广说。’ 卢舍那佛（Vairocana Buddha，报身佛）言：‘千佛！你先问长养十心者。若佛子！慈心者，常行慈心生乐因已，于无我智中乐相应观入法，受想行识色等大法中，无生无住无灭如幻化，如如无二，故一切修行成法轮（Dharmachakra，佛法之轮）。化被一切，能生正信不由魔教，亦能使一切众生得慈乐果，非实非善恶果，解空体性三昧（Samadhi，禅定）。’ ‘若佛子！悲心者，以悲空空无相。悲缘行道，自灭一切苦，于一切众生无量苦中生智。不杀生缘、不杀法缘、不着我缘，故常行不杀、不盗、不淫，而一众生不恼。发菩提心者，于空见一切法如实相，种性行中生道智心，于六亲六恶亲恶三品中与上乐智，上恶缘中九品得乐。果空现时，自身他一切众生平等，一乐起大悲。’ ‘若佛子！喜心者，悦喜无生心时。种性体相道智空空，喜心不着我所。出没三世因果无集，一切有入空观行成，等喜一切众生，起空入道舍恶知识，求善知识示我好道，使诸众生入佛法家。法中常起欢喜入法位中，复令是诸众生入正信，舍邪见、背六道苦故喜。’ ‘若佛子！舍心者，常生舍心。无造无相空法中如虚空，于善恶有见无见罪福二中，平等一照。非人非我所心，而自他体性不可得，为大舍。及自身肉手足男女国城，如幻化水。’
English
English version ‘Among those who regress from the Buddha-nature, they are born into the Buddha's family life after life, never departing from right faith. This is extensively discussed in the 'Upper Ten Heavenly Lights' chapter.’ Vairocana Buddha (the Reward Body Buddha) said: ‘Thousand Buddhas! You first asked about cultivating the ten minds. If a Buddha-son possesses a mind of loving-kindness (慈心, Cíxīn), constantly practicing loving-kindness generates the cause of happiness. Through the wisdom of no-self, they joyfully contemplate and enter the Dharma. In the great Dharma of sensation, perception, volition, consciousness, and form, there is no birth, no dwelling, no cessation, like illusions, like suchness without duality. Therefore, all practices become the Dharma Wheel (Dharmachakra, 法轮). Transforming all, it can generate right faith, not influenced by demonic teachings, and can also enable all beings to attain the fruit of loving-kindness and joy, which is neither real nor a fruit of good or evil, understanding the Samadhi (三昧, Sānmèi) of the empty essence.’ ‘If a Buddha-son possesses a mind of compassion (悲心, Bēixīn), with compassion, emptiness, emptiness, and no form. Compassion conditions the path, extinguishing all suffering. From the immeasurable suffering of all beings, wisdom arises. Not killing life conditions, not killing Dharma conditions, not clinging to self conditions. Therefore, constantly practice not killing, not stealing, not engaging in sexual misconduct, and not disturbing a single being. Those who generate Bodhicitta (菩提心, Pútíxīn), in emptiness, see all Dharmas as they truly are. In the nature of conduct, the mind of wisdom arises. Among the three categories of six relatives, six evil relatives, and good and evil, give the wisdom of supreme joy. In the nine grades of supreme evil conditions, joy is attained. When the fruit of emptiness manifests, oneself and all other beings are equal, and great compassion arises from one joy.’ ‘If a Buddha-son possesses a mind of joy (喜心, Xǐxīn), when joyfully delighting in the mind of no-birth. The nature of the seed, the form of the body, and the wisdom of the path are empty, empty. The mind of joy does not cling to what is mine. Emerging and submerging in the three worlds, the causes and effects have no accumulation. All existence enters the contemplation of emptiness, and practice is accomplished. Equally rejoicing in all beings, arising from emptiness, entering the path, abandoning evil knowledge, seeking good knowledge to show me the good path, enabling all beings to enter the Buddha's family. Constantly arising joy in the Dharma, entering the Dharma position, again enabling these beings to enter right faith, abandoning wrong views, turning away from the suffering of the six paths, hence joy.’ ‘If a Buddha-son possesses a mind of equanimity (舍心, Shěxīn), constantly generating a mind of equanimity. In the uncreated, formless, empty Dharma, like empty space, in the two of good and evil, having seen and not seen, sin and merit, equally illuminating. Not a person, not a mind of what is mine, but the nature of oneself and others is unattainable, which is great equanimity. And one's own flesh, hands, feet, men, women, countries, and cities, like illusory water.’ -------------------------------------------------------------------------------- 流灯焰一切舍，而无生心，常修其舍。
Chinese
“若佛子！施心者，能以施心被一切众生，身施、口施、意施、财施、法施。教导一切众生，内身外身国城男女田宅皆如如相，乃至无念财物。受者、施者亦内亦外无合无散。无心行化达理达施，一切相现在前行。 “若佛子！好语心者，入体性爱语三昧，第一义谛法语义语。一切实语者皆顺一语，调和一切众生心无瞋无诤，一切法空智无缘，常生爱心行顺佛意，亦顺一切他人。以圣法语教诸众生，常行如心发起善根。 “若佛子！利益心者，利益心时以实智体性广行智道，集一切明焰法门，集观行七财。前人得利益故，受身命而入利益三昧，现一切身、一切口、一切意而震动大世界。一切所为所作，他人入法种、空种、道种中得益得乐。现形六道，无量苦恼之事不以为患，但益人为利。 “若佛子！同心者，以道性智同空，无生法中以无我智同生，无二空同原境。诸法如相，常生常住常灭世法相续流转无量，而能现无量形身色心等业，入诸六道一切事同。空同无生、我同无物，而分身散形，故入同法三昧。 “若佛子！空心者，复从定心观慧证空，心心静缘，于我所法识界色界中而不动转。逆顺出没故，常入百三昧、十禅支，以一念智作是见 ，一切我人若内若外众住种子皆无合散，集成起作而不可得。 “若佛子！慧心者，作慧见心观诸邪见结患等缚，无决定体性，顺忍空同故。非阴、非界、非入、非众生、非一我、非因果、非三世法。慧性起光光一焰，明明见虚无受。其慧方便生长养心，是心入起空空道，发无生心。上千海明王品已说心百法明门。” 卢舍那佛言：“千佛！汝先言金刚种子有十心。若佛子！信心者，一切行以信为首、众德根本，不起外道邪见心。诸见名著，结有造业，必不受入空无为法中。三相无，无无生，无生无住，住无灭，灭无有，一切法空。世谛第一义谛智，尽灭异空。色空、细心心空。细心心心空，故信信寂灭，无体性和合亦无依。然主者我人，名用。三界假我我，无得集相，故名无相信。 “若佛子！念心者，作念。六念常觉，乃至常施第一义谛，空无著无解，生住灭相不动不到去来，而于诸业受者，一合相回向入法界智。慧慧相乘，乘乘寂灭，焰焰无常，光光无生，无生不起。转易空道，变前转后、变变转化、化化转转，变同时同住。焰焰一相，生灭一时。已变未变、变变化亦得，一受亦如是。 “若佛子！回向心者，第一义空。于实法空智照有实谛。业道相续因缘中道，名为实谛。假名诸法 现代汉语译本：一切我人，无论是内在还是外在，所有聚集的种子都没有聚合或离散，不能被认为是集成、生起或造作的。 ‘佛子！有智慧的人，以智慧之心观察各种邪见、烦恼等束缚，它们没有决定的体性，因为它们顺应忍辱和空性。它们不是阴、不是界、不是入、不是众生、不是单一的自我、不是因果、不是三世之法。智慧的本性生起光明，光明如同一道火焰，清晰地照见虚空，没有感受。这种智慧方便能够生长和滋养心，使心进入生起空性的道路，发起无生之心。在之前的《千海明王品》中已经讲述了心的百法明门。’ 卢舍那佛说：‘千佛！你先前说金刚种子有十心。佛子！信心是，一切行为以信为首，是各种功德的根本，不会生起外道的邪见之心。各种见解都是执著，执著会造业，必定不能进入空无为法中。三相是无，无无生，无生无住，住无灭，灭无有，一切法皆空。世俗谛和第一义谛的智慧，完全灭尽了差异，归于空性。色即是空，细微的心也是空。细微的心的心也是空，所以信心寂灭，没有体性和合，也没有依靠。然而主宰者，我人，只是名称上的作用。三界都是虚假的自我，没有可以聚集的相，所以称为无相信。’ ‘佛子！念心是，作念。六念常常觉醒，乃至常常施舍第一义谛，空无执著，没有解脱，生住灭的相不动摇，不来不去，而对于各种业的接受者，将一切聚合的相回向于入法界智。智慧与智慧相互作用，作用归于寂灭，火焰无常，光明无生，无生不起。转变容易的空道，改变前转后，改变变化，变化转变，改变同时同住。火焰的相是一样的，生灭在同一时刻。已经改变和未改变，改变变化也可以得到，一切接受也是如此。’ ‘佛子！回向心是，第一义空。在实法空性的智慧照耀下，存在真实的真谛。业道相续的因缘中道，称为实谛。假名诸法
English
English version: All 'I' and 'mine', whether internal or external, all assembled seeds have neither aggregation nor dispersion, and cannot be regarded as integrated, arising, or created. 'If, O son of Buddha, one with wisdom observes with a wise mind all wrong views, afflictions, and bonds, they have no definite nature because they accord with forbearance and emptiness. They are not skandhas (aggregates), not dhatus (realms), not ayatanas (sense bases), not sentient beings, not a single self, not cause and effect, not the dharmas of the three times. The nature of wisdom gives rise to light, and the light is like a single flame, clearly illuminating emptiness, without sensation. This skillful wisdom can grow and nourish the mind, causing the mind to enter the path of arising emptiness, and to generate the mind of non-arising. The previous chapter, 'Thousand Sea Bright King', has already explained the hundred dharma gates of the mind.' Vairocana Buddha said, 'Thousand Buddhas! You said earlier that the Vajra seed has ten minds. If, O son of Buddha, one has faith, all actions begin with faith, which is the root of all virtues, and one will not give rise to the wrong views of external paths. All views are attachments, and attachments create karma, which will certainly prevent one from entering the unconditioned dharma of emptiness. The three characteristics are non-existent, non-non-arising, non-arising non-dwelling, dwelling non-cessation, cessation non-existence, all dharmas are empty. The wisdom of conventional truth and ultimate truth completely extinguishes differences and returns to emptiness. Form is emptiness, and the subtle mind is also empty. The mind of the subtle mind is also empty, therefore faith is extinguished, without substance or aggregation, and without reliance. However, the master, 'I' and 'mine', is merely a nominal function. The three realms are all false selves, without any collectable form, therefore it is called non-believing.' 'If, O son of Buddha, one has mindfulness, one practices mindfulness. The six mindfulnesses are constantly awakened, and one constantly gives the ultimate truth, emptiness without attachment, without liberation, the characteristics of arising, dwelling, and ceasing are unmoving, neither coming nor going, and for those who receive various karmas, one dedicates all aggregated forms to entering the wisdom of the dharma realm. Wisdom interacts with wisdom, and the interaction returns to stillness, flames are impermanent, light is unborn, and non-arising does not arise. Transforming the easy path of emptiness, changing the front to the back, changing and transforming, transforming and changing, changing simultaneously and dwelling together. The appearance of the flame is the same, arising and ceasing at the same moment. Already changed and not yet changed, changing and transforming can also be obtained, and all reception is the same.' 'If, O son of Buddha, one has the mind of dedication, it is the ultimate emptiness. Under the illumination of the wisdom of the emptiness of real dharmas, there exists a real truth. The middle way of the causal conditions of the continuous path of karma is called the real truth. Nominal dharmas --------------------------------------------------------------------------------
Chinese
我人主者，名为世谛。于此二有谛，深深入空而无去来，幻化受果而无受，故深深心解脱。 “若佛子！达照心者，忍顺一切实性。性性无缚无解无碍，法达、义达、辞达、教化达。三世因果、众生根行，如如不合不散。无实用、无用、无名用。用用一切空，空空照达空，名为通达一切法空。空空如如，相不可得。 “若佛子！直心者，直照。取缘神我，入无生智。无明神我空空中空，空空理心在有在无而不坏道种子。无漏中道一观，而教化一切十方众生，转一切众生皆入萨婆若空。真性真性真行于空，三界主者结缚而不受。 “若佛子！不退心者，不入一切凡夫地，不起杂长养诸见，亦复不起习因相似我人，入三界业亦行空而不住退。解脱于第一中道，一合行故不行退，本际无二故而不念退。空生观智如如相续，乘乘心入不二，常空生心一道一净，为不退一道一照。 “若佛子！独大乘心者，解解一空故，一切行心名一乘。乘一空智智乘，行乘乘智，心心任运任用任载，任一切众生，度三界河、结缚河、生灭河。行者坐乘任用载用，智心趣入佛海，故一切众生未得空智任用，不名为大乘，但名乘得度苦海。 “若佛子！无相心者，忘想解脱。照般若波罗蜜无二，一切结业三世法如如 现代汉语译本： 我作为人主，名为世谛（conventional truth）。在这两种真谛中，深深地进入空性，没有来去，幻化地承受果报而没有承受者，因此深深地心解脱。 ‘如果佛子！通达照见心性的人，能够安忍顺应一切实性（true nature）。自性（nature）没有束缚，没有解脱，没有障碍，通达法、通达义、通达辞、通达教化。三世的因果、众生的根性和行为，如如不动，不合不散。没有实用、没有无用、没有名用。用一切都归于空，空性照亮一切空性，这被称为通达一切法空。空性如如不动，相不可得。 ‘如果佛子！以直心（upright mind）待人，就能直接照见。取缘于神我（divine self），进入无生智（wisdom of non-origination）。无明（ignorance）的神我空性，在空性中也是空性，空性理心存在于有和无之间，而不破坏道的种子。在无漏（without outflows）的中道（Middle Way）中，以一种观照来教化一切十方众生，转化一切众生都进入萨婆若空（emptiness of all-knowing）。真性（true nature）在空性中真实地修行，三界之主（lord of the three realms）被结缚而不受其影响。 ‘如果佛子！具有不退心（non-regressing mind），就不会进入一切凡夫的境界，不会生起杂乱增长的各种见解，也不会生起习气因缘相似的我人（sense of self and others），进入三界业力也行于空性而不停留在退转之中。解脱于第一义谛的中道，因为一心一意地修行而不退转，本际（original state）没有二元对立所以不念退转。空性生起观智如如相续，以乘（vehicle）的心进入不二（non-duality），常空生心一道一净，为不退的一道一照。 ‘如果佛子！具有独大乘心（sole Great Vehicle mind），理解一切都归于空性，所以一切行心都名为一乘（One Vehicle）。以一空智（wisdom of emptiness）来驾驭乘，以行来驾驭乘智，心心相印，任运自在地任用和承载，任一切众生，度过三界河、结缚河、生灭河。修行者乘坐着乘，任运自在地任用和承载，智慧之心趣入佛海，所以一切众生未得到空性智慧的任用，不名为大乘，但名为乘坐着乘而得度脱苦海。 ‘如果佛子！具有无相心（mind without characteristics），就能忘却妄想而解脱。照见般若波罗蜜（Prajnaparamita, perfection of wisdom）的无二性，一切结缚业力的三世法如如不动。