English
English version: I, as the lord of men, am called Saṃvṛti-satya (conventional truth). Within these two truths, deeply entering emptiness, there is no coming or going, and illusionally receiving karmic results without a receiver, thus deeply attaining liberation of the mind. 'If a Buddha-son! One who understands and illuminates the mind, can patiently accord with all reality (true nature). Nature has no bondage, no liberation, no obstruction, and attains understanding of the Dharma, understanding of meaning, understanding of expression, and understanding of teaching. The cause and effect of the three times, the roots and actions of sentient beings, are suchness, neither united nor scattered. There is no practical use, no uselessness, no nominal use. Using everything returns to emptiness, and emptiness illuminates all emptiness, which is called understanding the emptiness of all dharmas. Emptiness is suchness, and characteristics are unattainable. 'If a Buddha-son! With an upright mind, one can directly illuminate. Taking the divine self as a condition, one enters the wisdom of non-origination. The ignorance of the divine self is emptiness, and emptiness within emptiness, the rational mind of emptiness exists between being and non-being without destroying the seed of the path. In the Middle Way without outflows, with a single contemplation, one teaches all sentient beings in the ten directions, transforming all sentient beings to enter Sarvajña-śūnyatā (emptiness of all-knowing). True nature truly practices in emptiness, and the lord of the three realms is bound but unaffected. 'If a Buddha-son! With a non-regressing mind, one will not enter the realm of ordinary beings, will not give rise to various views that are confused and increasing, nor will one give rise to habitual causes similar to the sense of self and others, entering the karma of the three realms also walks in emptiness without dwelling in regression. Liberation in the Middle Way of the first principle, because of single-minded practice, one does not regress, and because the original state has no duality, one does not think of regressing. The wisdom of emptiness arises continuously as suchness, entering non-duality with the mind of the vehicle, the constant emptiness gives rise to a single path and a single purity, which is the non-regressing single path and single illumination. 'If a Buddha-son! With the sole Great Vehicle mind, understanding that everything returns to emptiness, all practice minds are called the One Vehicle. Using the wisdom of emptiness to ride the vehicle, using practice to ride the wisdom of the vehicle, mind to mind, naturally using and carrying, carrying all sentient beings, crossing the river of the three realms, the river of bondage, the river of birth and death. The practitioner rides the vehicle, naturally using and carrying, the mind of wisdom enters the ocean of Buddhas, so all sentient beings who have not obtained the use of the wisdom of emptiness are not called the Great Vehicle, but are called riding the vehicle to be liberated from the sea of suffering. 'If a Buddha-son! With a mind without characteristics, one can forget delusions and be liberated. Illuminating the non-duality of Prajñāpāramitā (perfection of wisdom), all binding karmic dharmas of the three times are suchness.' --------------------------------------------------------------------------------
Chinese
一谛，而行于无生空，自知得成佛。一切佛是我等者，一切贤圣是我同学，皆同无生空，故名无相心。 “若佛子！如如慧心者，无量法界无集无受生，生生烦恼而不缚。一切法门、一切贤所行道、一切圣所观法，所有亦如是。一切佛教化方便法，我皆集在心中。外道一切论邪定功用、幻化魔说佛说，皆分别入二谛处，非一非二，非有阴界入。是慧光明，光明照性入一切法。 “若佛子！不坏心者，入圣地智近解脱位，得道正门、明菩提心，伏忍顺空、八魔不坏，众圣摩顶、诸佛劝发，入摩顶三昧，放身光光照十方佛土。入佛仪神，出没自在动大千界，与平等地心无二无别，而非中观知道。以三昧力故，光中见佛无量国土，现为说法。尔时即得顶三昧，登虚空平等地，总持法门圣行满足。心心行空，空空慧中道无相照故。一切相灭，得金刚三昧门，入一切行门，入虚空平等地。如佛华经中广说。” 卢舍那佛言：“千佛！汝先问十地者有何义？若佛子！菩提萨埵入平等慧体性地，真实法化一切行华光满足，四天果乘用任化，无方理化，神通、十力、十号、十八不共法，住佛净土。无量大愿，辩才无畏，一切论、一切行我皆得入。生出佛家，坐佛性地，一切障碍凡夫因果毕竟不受，大乐欢喜。从一佛 现代汉语译本： 一谛，而行于无生空，自知得成佛。一切佛是与我等同的人，一切贤圣是我的同学，都同样证悟了无生空性，所以称为无相心。 ‘佛子！如如慧心（如实智慧之心）之人，于无量法界中，不执著于聚集，也不执著于领受，虽有生生世世的烦恼，却不会被烦恼束缚。一切法门、一切贤者所修行的道路、一切圣者所观照的法，所有的一切也都是如此。一切佛教化的方便法门，我都汇集在心中。外道的一切理论、邪定的功用、幻化的魔说和佛说，都能分别归入二谛（世俗谛和胜义谛）之中，既非一也非二，也非存在于阴界入（五阴、十二入、十八界）之中。这就是智慧的光明，光明照亮自性，融入一切法之中。 ‘佛子！不坏心（坚定不移的菩提心）之人，进入圣地智慧，接近解脱的地位，得到通往正道的门径，明白菩提心，降伏烦恼，顺应空性，八魔（八种障碍修行的魔）无法摧毁，受到众圣摩顶加持，诸佛劝勉策发，进入摩顶三昧（受到诸佛摩顶的三昧），从身上放出光明，光明照耀十方佛土。进入佛的威仪神态，出入自在，能震动大千世界，与平等地（证悟平等性的境界）的心没有差别，但并非中观（中道观）所能完全知晓。因为三昧的力量，在光明中见到佛和无量国土，显现说法。那时就能得到顶三昧（最上三昧），登上虚空平等地（证悟如虚空般平等无碍的境界），总持一切法门，圣行圆满。心念念念与空相应，在空性的智慧中，以中道无相之光照耀，一切相都消灭，得到金刚三昧门（如金刚般坚固的三昧），进入一切行门，进入虚空平等地。如同《佛华经》中广说的一样。’ 卢舍那佛（报身佛）说：‘千佛！你先前问十地（菩萨修行的十个阶位）有什么意义？佛子！菩提萨埵（菩萨）进入平等慧体性地（证悟平等智慧的境界），以真实的法来教化，一切行持如鲜花般光彩圆满，四天果（声闻、缘觉、菩萨、佛的四种果位）的乘用随其意愿而化现，没有固定的方式和道理，具有神通、十力（如来十种力）、十号（如来十种称号）、十八不共法（佛的十八种不共于二乘的功德），安住于佛的清净国土。具有无量大愿，辩才无碍，一切论、一切行我都能进入。生于佛家，安坐于佛性之地，一切障碍凡夫的因果毕竟不会承受，得到大乐欢喜。从一佛
English
English version: Realizing the one truth and practicing in the unborn emptiness, one knows oneself to have attained Buddhahood. All Buddhas are like us, and all virtuous sages are our fellow students, all sharing the same unborn emptiness. Therefore, it is called the mind of no-form (Wu Xiang Xin). ‘If a Buddha-son! One with the wisdom-mind of Suchness (Ru Ru Hui Xin), in the immeasurable Dharma-realm, neither accumulates nor receives birth, and is not bound by the afflictions of birth after birth. All Dharma-gates, all paths practiced by the virtuous, all Dharmas contemplated by the sages, all are like this. All the Buddha's expedient methods of teaching, I gather them all in my heart. All the theories of external paths, the functions of heretical samadhi, the illusory demonic teachings, and the Buddha's teachings, all are distinguished and entered into the two truths (conventional truth and ultimate truth), neither one nor two, not existing in the skandhas, realms, and entrances (five skandhas, twelve entrances, eighteen realms). This is the light of wisdom, the light illuminates the nature and enters all Dharmas. ‘If a Buddha-son! One with an indestructible mind (Bu Huai Xin), enters the wisdom of the holy grounds, approaches the position of liberation, obtains the correct gate to the path, understands the Bodhi-mind, subdues afflictions, accords with emptiness, is not destroyed by the eight demons (eight kinds of demons that obstruct practice), is blessed by the touching of the crowns of the heads by all the saints, is encouraged and inspired by all the Buddhas, enters the Samadhi of touching the crown of the head (being blessed by the Buddhas touching the crown of the head), emits light from the body, the light illuminates the Buddha-lands of the ten directions. Enters the majestic demeanor of the Buddha, freely appears and disappears, shakes the great thousand worlds, is no different from the mind of the ground of equality (the state of realizing equality), but is not fully known by the Middle Way (Madhyamaka). Because of the power of Samadhi, one sees Buddhas and immeasurable lands in the light, appearing to teach the Dharma. At that time, one obtains the Crown Samadhi (supreme Samadhi), ascends to the ground of emptiness and equality (the state of realizing emptiness and unobstructedness), upholds all Dharma-gates, and fulfills the holy practices. Mind after mind acts in emptiness, in the wisdom of emptiness, the Middle Way illuminates without form. All forms are extinguished, one obtains the Vajra Samadhi-gate (indestructible Samadhi), enters all practice-gates, enters the ground of emptiness and equality. As extensively explained in the Buddha Flower Sutra.’ Vairocana Buddha (the Sambhogakaya Buddha) said: ‘Thousand Buddhas! You asked earlier what is the meaning of the ten grounds (ten stages of Bodhisattva practice)? If a Buddha-son! A Bodhisattva (Bodhi Sattva) enters the ground of the nature of equal wisdom (the state of realizing equal wisdom), uses the true Dharma to teach, all actions are as radiant and complete as flowers, the vehicles of the four fruits (the four fruits of Sravaka, Pratyekabuddha, Bodhisattva, and Buddha) are used at will, without fixed methods or reasons, possessing supernormal powers, the ten powers (ten powers of a Tathagata), the ten titles (ten titles of a Tathagata), the eighteen unshared Dharmas (eighteen unique qualities of a Buddha), and dwells in the pure land of the Buddha. Possessing immeasurable great vows, unobstructed eloquence, I can enter all theories and all practices. Born into the Buddha's family, seated on the ground of Buddha-nature, one will ultimately not receive the causes and effects of ordinary beings that are obstacles, and obtains great joy and happiness. From one Buddha --------------------------------------------------------------------------------
Chinese
土入无量佛土，从一劫入无量劫，不可说法为可说法，及照见一切法、逆顺见一切法，常入二谛而在第一义中。以一智知十地次第，一一事示众生，而常心心中道。以一智知一切佛土殊品及佛所说法，而身心不变。以一智知十二因缘、十恶种性，而常住善道。以一智见有无二相。以一智知入十禅支行三十七道，而现一切色身六道。以一智知十方色色，分分了起入受色报，而心心无缚，光光照一切，是故无生信忍空慧常现在前。从一地二地乃至佛界，其中间一切法门一时而行故。略出平等地功德海藏行愿，如海一渧毛头许事。 “若佛子！菩提萨埵善慧体性地，清净明达一切善根，所谓慈悲喜舍慧。一切功德本从初观入大空慧方便道智中，见诸众生无非苦谛皆有识心，三恶道刀杖一切苦恼缘中生识，名为苦谛。三苦相者，如身初觉，从刀杖身色阴二缘中生觉，为行苦缘。次意地觉，缘身觉所缘得刀杖及身创肿等法故，觉苦苦缘，重故苦苦。次受行觉二心，缘向身色阴坏创中生苦觉故，名为坏苦缘。是以三觉次第生三心，故为苦苦。一切有心众生，见是三苦，起无量苦恼因缘故。我于是中入教化道三昧，现一切色身于六道中，十种辩才说诸法门，谓苦识、苦缘、刀杖缘具。苦识行身创肿发坏，内外触中或具不具。具 二缘中生识，识作、识受、触识，名为苦识。行二缘故心心缘色，心触触恼受烦毒时，为苦苦。心缘识初，在根觉缘，名为苦觉。心作心受触识觉触，未受烦毒时，是名行苦。逼迮生觉如𣃆石火，于身心念念生灭，身散坏转变化，识入坏缘，缘集散心苦心恼，受念后缘染着心心不舍，是为坏苦。三界一切苦谛，复观无明集无量心作一切业，相续相连习因集因，名为集谛。正见解脱空空智道心心，名以智道道谛。尽有果报尽有因，清净一照体性，妙智寂灭一谛。慧品具足名根，一切慧性起空入观，是初善根。第二观舍一切贪着，行一切平等空舍，无缘而观诸法。空际一想，我观一切十方地土皆吾昔身所用故土，四大海水是吾故水，一切劫火是吾昔身故所用火，一切风轮是吾故所用气。我今入此地中，法身满足，舍吾故身，毕竟不受四大分段不净故身，是为舍品具足。第三次观于所化一切众生，与人天乐、十地乐、离十恶畏乐、得妙华三昧乐乃至佛乐。如是观者慈品具足。菩萨尔时住是地中无痴无贪无瞋，入平等一谛智一切行本，游佛一切世界，现化无量法身。如一切众生天华品说。 “若佛子！菩提萨埵光明体性地，以三昧解了智，知三世一切佛法门，十二法品名味句：重诵、记别、直语、偈、不请说、律戒、譬 现代汉语译本：二缘和合而生起‘识’（Vijnana，了别作用），这‘识’的造作、‘识’的领受、以及触及‘识’的感受，被称为‘苦识’。由于‘行’（Samskara，意志）的两种因缘，心和心所缘于色法，当内心触及恼人的感受而生起烦恼时，这就是‘苦苦’。内心最初缘于‘识’，在根（Indriya，感觉器官）的觉知中产生关联，这被称为‘苦觉’。内心造作和领受触及‘识’的觉知，在尚未感受到烦恼毒害时，这被称为‘行苦’。逼迫而生的觉受，如同燧石相击产生的火花，在身心中念念生灭，身体散坏、转变变化，‘识’进入坏灭的因缘，因缘聚集而导致散乱的心生起痛苦和恼怒，领受并执念于后续的因缘，内心念念不舍，这就是‘坏苦’。三界（Trailokya，欲界、色界、无色界）的一切都是苦谛（Dukkha Satya，苦的真理）。 进一步观察，由于无明（Avidya，对事物真相的无知）积聚了无量的心，造作一切业，这些业相续相连，习气作为因，积聚作为因，这被称为集谛（Samudaya Satya，苦的根源的真理）。以正见（Samyag-dṛṣṭi，正确的见解）解脱，以空性的智慧之道引导内心，这被称为道谛（Marga Satya，通往灭苦之道的真理）。 灭尽有果报的，灭尽有因的，清净而唯一照见的体性，以妙智达到寂灭，这是灭谛（Nirodha Satya，灭苦的真理）。智慧之品（慧的种类）具足，被称为根（Indriya，能力），一切智慧的体性生起空性并进入观照，这是最初的善根。第二次观照是舍弃一切贪着，行一切平等空性的舍，不执着任何因缘而观照诸法。在空性的边际产生一个念头：我观照一切十方（十个方向）的土地，都是我过去世所使用的土地，四大海水是我过去世所使用的水，一切劫火是我过去世所使用的火，一切风轮是我过去世所使用的气。我现在进入这土地之中，法身（Dharmakaya，佛的法性之身）得以满足，舍弃我过去的身躯，毕竟不再承受四大（地、水、火、风）组成的分段不净的身躯，这被称为舍品具足。 第三次观照是给予所化度的一切众生，人天之乐、十地（菩萨修行的十个阶段）之乐、远离十恶畏惧之乐、获得妙华三昧（Samadhi，禅定）之乐，乃至佛之乐。如此观照，是慈品具足。菩萨（Bodhisattva，发菩提心追求佛果的修行者）尔时安住于此地中，没有愚痴（Moha，缺乏理解）、没有贪婪（Lobha，渴求）、没有嗔恨（Dvesha，厌恶），进入平等一谛的智慧，这是一切行为的根本，游历佛的一切世界，显现化身无量的法身。如一切众生天华品所说。 ‘若佛子！菩提萨埵光明体性地，以三昧（Samadhi，禅定）解了智，知三世一切佛法门，十二法品名味句：重诵、记别、直语、偈（Gatha，偈颂）、不请说、律戒（Vinaya，戒律）、譬喻（Upama，比喻）……’