English
English version: When the two conditions meet, consciousness (Vijnana, the function of distinguishing) arises. This consciousness's creation, consciousness's reception, and the touching of consciousness's feeling are called 'suffering consciousness'. Because of the two conditions of 'action' (Samskara, volition), the mind and mental factors are conditioned by form. When the mind touches annoying feelings and gives rise to afflictions, this is 'suffering of suffering'. The mind initially conditions consciousness, and is associated with the perception of the senses (Indriya, sense organs), this is called 'suffering perception'. When the mind creates and receives the perception of touching consciousness, before experiencing the poison of affliction, this is called 'suffering of change'. The perception of being forced to arise is like the spark produced by striking flint, arising and ceasing moment by moment in body and mind. The body disintegrates, transforms, and changes. Consciousness enters the conditions of destruction. Conditions gather and cause the scattered mind to give rise to pain and anger. Receiving and clinging to subsequent conditions, the mind is reluctant to let go, this is called 'suffering of decay'. All of the three realms (Trailokya, the desire realm, the form realm, and the formless realm) are the truth of suffering (Dukkha Satya, the truth of suffering). Further observe that due to ignorance (Avidya, ignorance of the true nature of things), immeasurable minds accumulate, creating all actions. These actions are continuous and connected, habits are the cause, accumulation is the cause, this is called the truth of accumulation (Samudaya Satya, the truth of the origin of suffering). With right view (Samyag-dṛṣṭi, correct understanding) liberation, guiding the mind with the wisdom path of emptiness, this is called the truth of the path (Marga Satya, the truth of the path to the cessation of suffering). Extinguishing the retribution of consequences, extinguishing the causes, the pure and uniquely illuminating nature, achieving nirvana with wonderful wisdom, this is the truth of cessation (Nirodha Satya, the truth of the cessation of suffering). The qualities of wisdom (types of wisdom) are complete, called faculties (Indriya, abilities). The nature of all wisdom arises from emptiness and enters contemplation, this is the initial good root. The second contemplation is to abandon all attachment, practice all equal emptiness of abandonment, contemplating all dharmas without clinging to any conditions. At the edge of emptiness, a thought arises: I contemplate all the lands of the ten directions, all are lands that I used in past lives, the four great oceans are the water I used in past lives, all the kalpa fires are the fire I used in past lives, all the wind wheels are the air I used in past lives. I now enter this land, the Dharma body (Dharmakaya, the body of the Buddha's Dharma nature) is fulfilled, abandoning my past body, ultimately no longer enduring the impure body composed of the four elements (earth, water, fire, wind), this is called the perfection of abandonment. The third contemplation is to give all sentient beings to be transformed, the joy of humans and gods, the joy of the ten grounds (ten stages of Bodhisattva practice), the joy of being free from the fear of the ten evils, the joy of obtaining the wonderful lotus samadhi (Samadhi, meditation), and even the joy of the Buddha. Contemplating in this way is the perfection of loving-kindness. The Bodhisattva (Bodhisattva, a practitioner who generates Bodhicitta and seeks Buddhahood) at that time abides in this ground, without delusion (Moha, lack of understanding), without greed (Lobha, craving), without hatred (Dvesha, aversion), entering the wisdom of equal one truth, this is the root of all actions, traveling through all the worlds of the Buddha, manifesting countless Dharma bodies. As described in the chapter on the heavenly flowers of all sentient beings. 'If a Buddha-son! The Bodhisattva's ground of luminous nature, with samadhi (Samadhi, meditation) understanding wisdom, knows all the Buddha Dharma gates of the three times, the names, tastes, and phrases of the twelve Dharma qualities: repeated recitation, distinguishing, direct speech, verses (Gatha, verses), unrequested speech, precepts (Vinaya, discipline), parables (Upama, metaphors)...' --------------------------------------------------------------------------------
Chinese
喻、佛界、昔事、方正、未曾有、谈说，是法体性名第一义。别是名味句中，说一切有为法分分受生，初入识胎，四大增长色心名六住，于根中起实觉，未别苦乐名触识，又觉苦乐识名三受，连连觉着受无穷已，欲、我见、戒取善恶有，识初名生，识终名死。是十品现在苦。因缘果观是行相中道，我久已离故，无自体性。入光明神通，总持辩才，心心行空，而十方佛土中现劫化转化百劫千劫，国土中养神通，礼敬佛前咨受法言。复现六道身，一音中说无量法品，而众生各自分分得闻心所欲之法。苦空无常无我一谛之音，国土不同身心别化。是妙华光明地中略开一毛头许，如法品解观法门千三昧品说。 “若佛子！菩提萨埵体性地中，尔真焰俗，不断不常，即生即住即灭，一世一时一有，种异异现异故。因缘中道非一非二、非善非恶、非凡非佛故。佛界凡界一一，是名为世谛。其智道观无一无二，玄道定品，所谓说佛心行初觉定因，信觉、思觉、静觉、上觉、念觉、慧觉、观觉、猗觉、乐觉、舍觉，是品品方便道，心心入定果。是人住定中，焰焰见法行空。若起念定，入生心定，生爱顺道，道法化生，名法乐忍、住忍、证忍、寂灭忍。故诸佛于入光光华三昧中，现无量佛，以手摩顶一音说法，百千起发而不出定， 现代汉语译本：比喻（喻：metaphor）、佛界（佛界：Buddha realm）、昔事（昔事：past events）、方正（方正：upright）、未曾有（未曾有：unprecedented）、谈说，这是法体性（法体性：the essence of Dharma）被称为第一义谛（第一义：ultimate truth）。在名味句中，说一切有为法（有为法：conditioned phenomena）分分受生，最初进入识胎（识胎：womb of consciousness），四大（四大：the four elements）增长，色心（色心：form and mind）被称为六住（六住：six abodes），在根中（根：sense organs）生起真实的觉知，未分别苦乐时称为触识（触识：sense of touch），又觉知苦乐时称为三受（三受：three feelings），连绵不断地觉知执着，感受无穷无尽，产生欲（欲：desire）、我见（我见：self-view）、戒取（戒取：attachment to rules and rituals）、善恶有（善恶有：existence of good and evil），最初的意识称为生（生：birth），最终的意识称为死（死：death）。这是十品（十品：ten categories）的现在苦（现在苦：present suffering）。因缘果观（因缘果观：observation of cause, condition, and effect）是行相中道（行相中道：the Middle Way of practice），我早已远离这些，所以没有自体性（自体性：inherent existence）。进入光明神通（光明神通：radiant supernormal powers），总持辩才（总持辩才：retentive eloquence），心心行空（心心行空：mind practicing emptiness），而在十方佛土（十方佛土：Buddha lands in ten directions）中显现劫化转化（劫化转化：transformation through eons），百劫千劫（百劫千劫：hundreds and thousands of eons），在国土中养育神通，在佛前礼敬，请教接受佛法之言。又显现六道（六道：six realms of existence）之身，在一音中（一音中：in a single sound）宣说无量法品（无量法品：immeasurable Dharma teachings），而众生各自区分地听闻自己想要听闻的法。苦（苦：suffering）、空（空：emptiness）、无常（无常：impermanence）、无我（无我：non-self）这一谛之音（谛之音：sound of truth），国土不同，身心别化。这是在妙华光明地（妙华光明地：land of wondrous flowers and light）中略微打开一毛头（一毛头：tip of a hair）那么大的地方，如法品（如法品：chapter on suchness）解释观法门（观法门：methods of contemplation），千三昧品（千三昧品：chapter on a thousand samadhis）所说。 “如果佛子（佛子：Buddha's disciple）！菩提萨埵（菩提萨埵：Bodhisattva）的体性地（体性地：ground of essence）中，你的真焰俗（真焰俗：true radiance and conventionality），不断不常（不断不常：neither continuous nor discontinuous），即生即住即灭（即生即住即灭：arising, abiding, and ceasing simultaneously），一世一时一有（一世一时一有：one lifetime, one moment, one existence），种异异现异故（种异异现异故：because seeds are different, manifestations are different）。因缘中道（因缘中道：the Middle Way of dependent origination）非一非二（非一非二：neither one nor two）、非善非恶（非善非恶：neither good nor evil）、非凡非佛故（非凡非佛故：neither ordinary nor Buddha）。佛界（佛界：Buddha realm）和凡界（凡界：ordinary realm）一一（一一：each and every），这被称为世谛（世谛：conventional truth）。其智道观（智道观：wisdom path of observation）无一无二（无一无二：neither one nor two），玄道定品（玄道定品：chapter on profound path of samadhi），所谓说佛心行初觉定因（佛心行初觉定因：the cause of the initial awakening samadhi of the Buddha's mind practice），信觉（信觉：faith-awakening）、思觉（思觉：thought-awakening）、静觉（静觉：stillness-awakening）、上觉（上觉：superior-awakening）、念觉（念觉：mindfulness-awakening）、慧觉（慧觉：wisdom-awakening）、观觉（观觉：contemplation-awakening）、猗觉（猗觉：reliance-awakening）、乐觉（乐觉：joy-awakening）、舍觉（舍觉：equanimity-awakening），这些品品（品品：each and every category）是方便道（方便道：skillful means），心心入定果（心心入定果：mind entering the fruit of samadhi）。这个人住在定中（定中：in samadhi），焰焰见法行空（焰焰见法行空：radiantly seeing the Dharma practicing emptiness）。如果生起念定（念定：mindfulness samadhi），进入生心定（生心定：arising mind samadhi），生爱顺道（生爱顺道：generating love in accordance with the path），道法化生（道法化生：Dharma of the path transforming and arising），称为法乐忍（法乐忍：Dharma joy forbearance）、住忍（住忍：abiding forbearance）、证忍（证忍：realization forbearance）、寂灭忍（寂灭忍：quiescence forbearance）。所以诸佛（诸佛：all Buddhas）在进入光光华三昧（光光华三昧：samadhi of radiant light and splendor）中，显现无量佛（无量佛：immeasurable Buddhas），用手摩顶（摩顶：touching the crown of the head）一音说法（一音说法：preaching the Dharma with a single sound），百千起发而不出定（百千起发而不出定：hundreds and thousands of manifestations arising without leaving samadhi）。