English
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 --------------------------------------------------------------------------------
Chinese
海才没半身。像大悲菩萨以空智随流处缠不没。广如经说。今略叙其十法。令后学者不妄别求。设使自外他求毕竟须明此理。若厌十二缘生别求解脱智海者。如舍冰而求水。逐阳焰以求浆。若以止观力照之。心境总忘。智日自然明白。如贫女宅中宝藏不作而自明。如穷子衣中珠无功而自现。十门如下。 第一明。一切众生十二缘生恶觉生死。从何所生。第二明。十二缘生为是本有。为是本无。第三明。诸佛解脱智慧。为是本有。为是修生第四明。十二缘生与智慧谁为先后。第五明。十二缘生及佛智慧有始有终否。第六明。十二缘生是一心所变。云何受三界苦乐不同。第七明。解脱法中何法有依。何法无依。第八明。诸佛解脱无有性相体无处所。有无量功德。有一佛刹微尘身土庄严牙相映彻。为是有常。为是无常。第九明。一切诸佛皆有大愿。云誓度一切众生尽方自解脱。如今一切众生无数。云何无量诸佛已成现成佛者。如无量刹尘。岂不违其本自大愿无量力耶。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。成大法门一切智海佛功德海。 第一明十二缘生恶觉生死从何所生者。为一切众生从本已来。无本无末。无始无终。无性无相。无古无今。真智慧之体是一切众生之本源也。为真智 现代汉语译本 海的深度尚且不及身体的一半。就像大悲菩萨（Mahakaruna-bodhisattva，具有伟大慈悲的菩萨）以空性的智慧顺应世间的流转，却不会被其淹没。详细的阐述如同经文所说。现在简略地叙述这十个方面，让后来的学习者不会胡乱地向外寻求。即使向自身之外或向他人寻求，最终都必须明白这个道理。如果厌恶十二缘生（十二因缘，佛教解释生命轮回的十二个环节）而另外寻求解脱的智慧之海，就像舍弃冰块而去寻找水，追逐阳光下的水汽幻影而去寻找饮料。如果用止观（Samatha-vipassana，佛教的两种修行方法，止是止息杂念，观是观察实相）的力量来照亮它，心和境都会被遗忘，智慧的太阳自然会明白显现。就像贫穷女子的宅中藏有宝藏，无需作为自然显明；就像穷人的衣服里藏有宝珠，无需功劳自然显现。这十个方面如下： 第一，阐明一切众生的十二缘生恶觉生死（由于无明而产生的生死轮回）是从何处产生的。 第二，阐明十二缘生是本来就有的，还是本来没有的。 第三，阐明诸佛（Buddha，觉悟者）的解脱智慧是本来就有的，还是通过修行而产生的。 第四，阐明十二缘生与智慧，哪个先有，哪个后有。 第五，阐明十二缘生和佛的智慧，是有始有终，还是没有始没有终。 第六，阐明十二缘生是一个心所变现的，为什么会承受三界（欲界、色界、无色界）不同的苦乐。 第七，阐明解脱法中，什么法是有所依凭的，什么法是无所依凭的。 第八，阐明诸佛的解脱没有自性、没有形相、没有实体、没有处所，却有无量的功德，有一佛刹（Buddha-kshetra，佛所居住的国土）微尘数的身土庄严，牙齿的形相相互辉映，这是有常（恒常不变）的，还是无常（变化无常）的。 第九，阐明一切诸佛都有大愿，发誓要度一切众生，直到所有众生都解脱了自己才能解脱。如今一切众生无数，为什么已经成就和正在成就佛果的诸佛，像无量刹土的微尘一样多？这难道不是违背了他们本来的大愿和无量的力量吗？ 第十，阐明十二有支（十二因缘的组成部分）是巨大的生死之源，如何才能超度它，使迷惑和觉悟都与佛的大智大悲相同，成就大法门一切智海（对一切事物都了解的智慧）和佛的功德海。 第一，阐明十二缘生恶觉生死是从何处产生的。一切众生从本来以来，没有本源，没有末端，没有开始，没有终结，没有自性，没有形相，没有过去，没有现在。真正的智慧之体是一切众生的本源。因为真智（真实的智慧）
English
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 --------------------------------------------------------------------------------
Chinese
慧无体性。不能自知无性。故为无性之性不能自知无性故名曰无明。如华严经第六地。不了第一义故号曰无明。将知以真智慧本无性故不能自了。既不自了。是以诸佛更须示现出世说法利乐人天。本无众生可度。既先贤得道利乐世间。明知真智。要得了缘方能现也。若言真智本来自然常不变易者。即有所依。即有所住处。即坚然形质。十方虚空不可相容纳也。即同外道及二乘并净土菩萨皆有所依。故众生自众生圣自圣不须教化也。故知有贤圣得道。会真明知真智无性。不得了缘但迷心境。十二有支随事染着。不能自知有性无性。妄作我见。随顺无明行。识名色对六根为触。识为种子。意为能缘。随事和合。触受随生。无明行二事缘眼耳鼻舌身五根。与名色相对。无明行为所缘。意为能缘。名色是所缘之境。识对诸根随事和合。分别善恶取纳名受。此一段五根从意及识七法为现行缘。领受贪着不舍。便生爱取有。从爱取有三缘成来世业因。生老死三缘为来世苦果。此爱取有及生老死。常以生老死为果。生生无有停息。随自贪欲乘憍慢放逸贪嗔胜劣等业三界受生。苦乐不同。皆是自心变非由他与。应如是知。是一切众生所生苦海之源。以迷真智故便有业生。十二有支因此而起。若达无我则无所生处。则一切法自性无生。是 故经云。世间生灭皆由着我。若离于我即无生处。执着我故常求有无。不正思惟。起于妄行行于邪道。罪行福行不动行。积集增长。于诸行中植心种子生有漏身。复起后有。生及老死所为诸业为田识为种子。无明闇覆。爱水为润。我慢溉灌。见网增长。生名色芽。名色增长生五根。诸根相对生触。触相对生受。受生已复希求生爱。爱增长生取。取增长生有。有生已于诸趣中起五蕴身名生。生已衰变为老。老已劣造业成病。病已业尽为死。死时生诸热恼。故忧悲愁叹众苦皆集。此因缘果故集。无有集者此明。经意为名第一义。故妄生苦缘。实可悲愍。为迷心境枉流生死。众苦悲恼飘转何休。但净意根空慧现前。十二有支都无所有。及名色识触受等五法。皆为根本智之法界自在缘生诸法门大海及诸波罗蜜诸功德海。以明迷者。即诸烦恼海一切心境总为苦海。若觉悟者。即是诸法门及波罗蜜海。正觉悟时无明不见灭。智慧不见生。是故经云。一切法不生。一切法不灭。若能如是解诸佛常现前。此明迷解。是故一切众生于第一义根本无作智中妄起作业。爱取有生。是故十二有支迷真智慧生。十二有支以为生源。以此三乘教法诸般若中。为中下种人但说五蕴十二缘空。空亦空有为无为及毕竟空。乃至十八空等。皆未明达十二缘生 烦恼苦海。便为智海正觉海诸法门海诸波罗蜜海菩萨万行诸功德海。文殊普贤毗卢遮那三法皆悉圆满。一一尘中十方诸佛及一切众生同住无碍海。法如是故非是权乘神通所作。一切大小皆无边方。参映重重重重无碍。如经广明。 第二明十二缘生为是本有为是本无者。此中有二义。一妄。二真。一如世情妄见。随三世古今为心计其万事实有。又计生死等以为无常。此乃如世情心想所计。言无常并是妄心妄想裁接无有穷尽。言常无常并是虚妄无有定法。皆不可依也。言真如理智常不变易亦是虚妄。是故净名经云。无以生灭心行说实相法。以此十二有支是一切众生自心自诳情计变生。今言十二有支常。以是虚妄。若言无常法。又以灭而取证。或厌而往生者。皆且得变化生死。非真解脱。是故常与无常同第一义智。不可以情知也。经云。不了第一义。故号曰无明。又世谛即第一义谛云何。十二有支定说为常及与无常。又如正会第一义谛时。不见身心及境界若生若灭常与无常。是故十二有支无决定性。不可说言常与无常。同第一胜义谛故。 第三明诸佛解脱智慧。为是本有为是修生者。此一段须知四谤。言法本有增益谤。言法本无损减谤。亦有亦无戏论谤。非有非无相违谤。若言诸佛解脱智慧本有增益谤。若言本 现代汉语译本：烦恼的苦海，即是智慧之海、正觉之海、诸法门之海、诸波罗蜜（到达彼岸的方法）之海、菩萨万行（菩萨的各种修行）的诸功德之海。文殊（文殊菩萨）、普贤（普贤菩萨）、毗卢遮那（毗卢遮那佛）三法皆完全圆满。每一个微尘中，十方诸佛及一切众生共同安住于无碍之海。法就是这样，不是权乘（小乘）神通所能做到的。一切大小都无边无方，相互参映，重重叠叠，没有阻碍，如经文广泛阐明。 第二，阐明十二缘生（佛教关于生命轮回的理论）是本有还是本无。这里面有两种含义：一是妄，二是真。一是如世俗之情妄见，随着三世古今，用心去计算万事，认为实有。又认为生死等是无常。这乃是如世俗情心所想所计算的。说无常都是妄心妄想的裁接，没有穷尽。说常与无常都是虚妄，没有定法，都不可依靠。说真如理智常不变易也是虚妄。所以《净名经》说：‘不要用生灭心行来说实相法。’因为这十二有支（十二因缘）是一切众生自心自欺的情计变生。现在说十二有支是常，这是虚妄。如果说无常法，又以灭而取证，或者厌恶而往生，都只是得到变化生死，不是真解脱。所以常与无常同第一义智（最高的智慧），不可以情知。经文说：‘不了解第一义，所以叫做无明。’又世谛（世俗谛）即是第一义谛（胜义谛），为什么？十二有支一定说是常及与无常。又如正会第一义谛时，不见身心及境界若生若灭，常与无常。所以十二有支没有决定性，不可说常与无常，同第一胜义谛的缘故。 第三，阐明诸佛解脱智慧，是本有还是修生。这一段须知四谤：说法本有是增益谤，说法本无是损减谤，亦有亦无是戏论谤，非有非无是相违谤。如果说诸佛解脱智慧是本有，这是增益谤；如果说本