Chinese
大正藏第 45 册 No. 1888 解迷显智成悲十明论 No. 1888 释华严十明论叙 宋宝觉圆明禅师惠洪觉范撰 显谟阁待制朱公世英。为余言。顷过金陵。谒王文公于钟山。公以彦里闬晚生有志学道。谓曰。若读史见勾践伍员事乎。勾践保栖会稽。置胆于坐卧则仰胆。饭食亦尝胆也。伍员去楚櫜载。而去昭关至蒲伏行乞于吴市。二子设心止欲雪耻复仇。而焦身苦思二十余年。而后遂其欲。盖有志者事竟成也。然移此心以学无上菩提。其何以御之。世英嘱予记其言。世英殁一年。余还自海外。筑室筠溪石门寺。夏释此论。追念平时之语曰。嗟乎流转三界未即弃去。其耻亦大矣。囚缚五阴未能超出。其仇亦深矣。以吴楚之仇耻较之。其相倍如日劫。而学者亦思掣肘径去。然至诚恻怛勇决力行。较勾践伍员特太山毫芒耳。岂不惜哉。金刚般若经。须菩提闻世尊言以恒河沙等身命布施。不如受持四句偈为他人说之福。于是泣下。其心岂不谓学者多以一身味着懈怠故自为障阂乎。夫杂华具四天下微尘数偈。而其所诠者。如来普光明大智一法而已。亲近随顺此智者。戒定慧三法而已。以戒定慧观照方便破灭无明。一切众生弹指实证。故金刚藏菩萨曰。随顺无明起诸有。若不随顺 现代汉语译本 大正藏第 45 册 No. 1888 解迷显智成悲十明论 No. 1888 释华严十明论叙 宋宝觉圆明禅师惠洪觉范 撰 显谟阁待制朱公世英，对我说道：‘不久前我在金陵拜访王安石（Wang Anshi）于钟山。王安石认为彦里闬（Yan Li Han）是后生晚辈，有志于学道，便说：‘你读史时见过勾践（Goujian）、伍员（Wu Yuan）的事迹吗？勾践被困于会稽（Kuaiji），在坐卧之处放置苦胆，仰头看胆，吃饭时也尝苦胆。伍员离开楚国，用袋子装着东西逃亡，从昭关（Zhaoguan）到蒲（Pu），在吴市（Wu Shi）乞讨。这两人立志要雪耻复仇，焦心苦思二十多年，最终实现了他们的愿望。可见有志者事竟成。’然而，如果将这种心志用来学习无上菩提（Anuttara-samyak-sambodhi），又该如何驾驭它呢？’世英嘱咐我记下这些话。世英去世一年后，我从海外返回，在筠溪石门寺（Yunxi Shimen Temple）建造房屋。夏天我解释这部论著，追忆平时所说的话，感叹道：‘唉，在三界（Three Realms）中流转，至今未能舍弃，这耻辱太大了。被囚禁在五阴（Five Skandhas）之中，未能超出，这仇恨也太深了。’与吴楚之间的仇恨相比，两者相差犹如日月与微尘。而学者们也想立刻摆脱困境。然而，至诚恳切、勇猛果决地努力修行，与勾践、伍员相比，只不过是泰山与毫毛的差别罢了。难道不值得惋惜吗？《金刚般若经》（Vajracchedika Prajnaparamita Sutra）中，须菩提（Subhuti）听到世尊（Buddha）说，用恒河沙（Ganges River sands）一样多的身命布施，不如受持四句偈（Four-line Gatha），并为他人解说，于是感动落泪。他的心意难道不是认为学者们大多贪恋自身，懈怠懒惰，因此自己为自己设置障碍吗？要知道，《杂华经》（Avatamsaka Sutra）包含了四天下微尘数一样多的偈颂，而它所诠释的，只是如来（Tathagata）普光明大智（Universal Bright Great Wisdom）这一法而已。亲近随顺这种智慧的人，只是戒（Sila）、定（Samadhi）、慧（Prajna）这三法而已。用戒定慧的观照方便来破灭无明（Avidya），一切众生弹指之间就能证得。所以金刚藏菩萨（Vajragarbha Bodhisattva）说：‘随顺无明就会产生各种存在，如果不随顺’
English
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’ --------------------------------------------------------------------------------
Chinese
诸有离。是谓成佛显诀人法要旨。借令三世如来重复宣示深奥。不能加毫末于此矣。其于利害去取。晓如白黑。其义理昭著。粲如日星。不知。学者于戒定慧。何疑而不随顺。于无明烦恼。何恋而不弃遗乎。孟轲曰。今有无名之指屈而不信。非疾痛害事也。如有能信之者。则不远秦楚之路。为指之不若人也。指不若人则知恶之。心不若人则不知恶。此之谓不知类也。今之知类者。吾特未见耳。岂密行暗证。隐实显玼。世不得而知欤。抑观力粗浮习重。境强多遇缘而退欤。余切慕。思大智者父子于道能遗虚名收实效。三十年间决期现证。皆获宿智通。入法华三昧。乳中之酪此其验矣。呜呼安得如南岳天台两人者。与之增进此道哉。 政和五年六月十日书 解迷显智成悲十明论 唐太原李通玄撰 释十二缘生 夫十二缘生者。是一切众生逐妄迷真。随生死流转波浪不息之大苦海。其海广大甚深无际。亦是一切诸佛众圣贤宝庄严大城。亦是文殊普贤常游止之华林园苑。常有诸佛出现于中。普贤菩萨恒对现色身。在一切众生前教化无有休息。文殊师利告善财云。不厌生死苦。乃能具足普贤行。一切诸佛功德海参映。重重充满其中。无有尽极。与一切众生犹如光影。而无障碍。以迷十二有支名一切众生 现代汉语译本： 所有这些都已脱离（烦恼），这就是成佛的显明诀窍，是人与佛法的精要所在。即使三世诸佛如来重复宣讲其中深奥的道理，也不能再增加一丝一毫了。对于利与害、取与舍，（修行者）应该像分辨黑白一样清楚。其中的义理昭显明白，就像日月星辰一样璀璨。我实在不明白，学佛之人对于戒、定、慧，为何还会有疑惑而不去随顺奉行？对于无明和烦恼，为何还会有留恋而不肯抛弃舍离呢？ 孟子说：‘现在有人无名指弯曲而不能伸直，虽然不是什么疾病痛苦，也不会妨碍做事，但如果有人能够使它伸直，那么即使远到秦国、楚国也会去求医，因为手指不如别人。’手指不如别人就知道厌恶，心不如别人却不知道厌恶，这就叫做不知道分辨好坏。现在知道分辨好坏的人，我特别没有见到啊！难道是他们秘密修行，暗中证悟，隐藏真实而显露瑕疵，世人无法得知吗？还是他们的观照力粗浅浮泛，习气深重，遇到强烈的境界和众多的因缘就退缩了呢？ 我非常羡慕思大智者父子，在修道上能够抛弃虚名而收取实际的成效，在三十年间就决定要证得现世的果报，都获得了宿世的智慧神通，进入了《法华经》的三昧境界，就像从牛奶中提炼出酪一样，这就是他们的验证啊！唉，哪里能够找到像南岳慧思（Nanyue Huisi）和天台智顗（Tiantai Zhiyi）这两位大师一样的人，来与我共同增进这个道业呢？ 政和五年六月十日书 解迷显智成悲十明论 唐太原李通玄（Li Tongxuan）撰 释十二缘生 这十二缘起，是一切众生追逐虚妄、迷惑真性，随着生死之流不断流转的大苦海。这苦海广大深邃，没有边际。它也是一切诸佛、众圣贤以珍宝庄严的大城，也是文殊菩萨（Manjusri）和普贤菩萨（Samantabhadra）常游止的华林园苑。其中常有诸佛出现，普贤菩萨也经常显现色身，在一切众生面前教化，没有停歇。文殊师利菩萨告诉善财童子说：‘不厌恶生死的痛苦，才能具足普贤菩萨的行愿。’一切诸佛的功德海相互映照，重重叠叠地充满其中，没有穷尽。它与一切众生犹如光和影，而没有障碍。因为迷惑于十二有支（Twelve Nidanas），所以称为一切众生。
English
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. --------------------------------------------------------------------------------
Chinese
。悟十二有支即是佛。故众生及以有支皆无自性。若随烦恼无明行识名色。六根相对。生触受爱取有。成五蕴身。即有生老死。常流转故。若以戒定慧观照方便力照自身心境。体相皆自性空无内外有。即众生心全佛智海。如经颂云。欲知诸佛心当观佛智慧。佛智无依处。如空无所依。众生种种乐及诸方便智。皆依佛智起。如华严经。佛子菩萨摩诃萨有十种退失。佛法道应当远离。何等为十。为于善知识生憍慢心。失佛法道。畏生死苦失佛法道。厌菩萨行失佛法道。厌恶受生失佛法道。乐着三昧失佛法道。于诸善根起疑惑心失佛法道。诽谤正法失佛法道。断菩萨行失佛法道。乐求声闻及缘觉乘失佛法道。起嗔恚心失佛法道。若修行者求大菩提心者。无劳远求。但自净一心。心无即境灭。识散即智明。智自同空。诸缘何立。以空智慧光明普见法门入十住初心。此如善财童子登妙峰山顶。以明相尽法门故。欲令其心转更增胜。上入海门国。重观十二有支生死大海。见佛出兴说普眼经及佛功德海诸波罗蜜海乃至禅波罗蜜。方始一终。又至十地中第六地作十度。逆顺观察十二有支。成般若波罗蜜门。三空自在智慧现前。以大慈大悲为首。故不尽诸行。又以空慧入诸行海。长养大慈大悲入生死海。如莲华处水而无染污。如阿修罗处 现代汉语译本 领悟十二有支（十二因缘）即是佛。所以众生以及十二有支都没有自性。如果顺随烦恼、无明，产生行、识、名色、六根相对，就会生出触、受、爱、取、有，形成五蕴之身，于是就有生老死，不断流转。如果用戒、定、慧观照，以方便力照见自身心境，就会发现其体相都是自性空，没有内外之分。那么众生心就是完整的佛智之海。如经中所说：‘想要知道诸佛的心，应当观察佛的智慧。佛的智慧没有依靠之处，就像虚空一样无所依。众生种种的快乐以及各种方便智慧，都是依佛智而生起。’如《华严经》所说：‘佛子菩萨摩诃萨（ महानसत्व，伟大的菩萨）有十种退失佛法道的行为，应当远离。是哪十种呢？对于善知识生起骄慢心，会失去佛法道；畏惧生死之苦，会失去佛法道；厌倦菩萨的修行，会失去佛法道；厌恶受生，会失去佛法道；贪恋三昧（समाधि，禅定），会失去佛法道；对于各种善根生起疑惑心，会失去佛法道；诽谤正法，会失去佛法道；断绝菩萨的修行，会失去佛法道；喜欢追求声闻乘和缘觉乘，会失去佛法道；生起嗔恚心，会失去佛法道。’如果修行者追求大菩提心，不用费力远求，只要净化自己的心。心无所住，境界自然消灭；识念消散，智慧自然显明。智慧自然与空性相同，各种因缘又如何能成立呢？以空性的智慧光明普遍照见法门，进入十住的初心。这就像善财童子登上妙峰山顶，因为明相尽法门，想要让他的心更加增胜，所以进入海门国，重新观察十二有支的生死大海，见到佛出世宣说《普眼经》以及佛功德海、诸波罗蜜海（पारमिता，到彼岸的方法），乃至禅波罗蜜，才算完成一个阶段。又到十地中的第六地，修习十度（दशभूमी，十种修行），逆顺观察十二有支，成就般若波罗蜜门（प्रज्ञापारमिता，智慧到彼岸的方法），三空自在的智慧现前，以大慈大悲为首，所以不穷尽一切行为。又以空性的智慧进入各种行为之海，长养大慈大悲，进入生死之海，就像莲花处在水中而不被染污，就像阿修罗（असुर，一种神）处在