English
English version: The sea of afflictions is precisely the sea of wisdom, the sea of perfect enlightenment, the sea of all Dharma-gates, the sea of all Pāramitās (methods of reaching the other shore), the sea of all meritorious virtues from the myriad practices of Bodhisattvas (enlightened beings). The three Dharmas of Mañjuśrī (Mañjuśrī Bodhisattva), Samantabhadra (Samantabhadra Bodhisattva), and Vairocana (Vairocana Buddha) are all completely fulfilled. In each mote of dust, the Buddhas of the ten directions and all sentient beings dwell together in the unobstructed sea. The Dharma is thus, not something that can be achieved by the expedient vehicle's (Hīnayāna)supernatural powers. All things, large and small, are boundless and without limit, reflecting and interpenetrating each other, layer upon layer, without obstruction, as extensively explained in the scriptures. Second, clarifying whether the Twelve Links of Dependent Origination (the Buddhist theory of the cycle of life and death) are inherently existent or inherently non-existent. There are two meanings here: one is delusion, and the other is truth. One is like the deluded views of worldly sentiments, following the past and present of the three times, using the mind to calculate all things, believing them to be truly existent. And also considering birth and death, etc., to be impermanent. This is what is calculated by the mind of worldly sentiments. Saying that impermanence is all the fabrication of deluded minds and deluded thoughts, without end. Saying that permanence and impermanence are both illusory, without fixed Dharma, and cannot be relied upon. Saying that the true suchness of reason and wisdom is constantly unchanging is also illusory. Therefore, the Vimalakīrti Sūtra says: 'Do not use the mind of arising and ceasing to speak of the Dharma of true reality.' Because these Twelve Links of Existence (Twelve Nidānas) are the self-deceiving emotional calculations and transformations of all sentient beings' minds. Now saying that the Twelve Links of Existence are permanent is illusory. If one speaks of the Dharma of impermanence, and then takes extinction as proof, or despises it and seeks rebirth, one only obtains transformation in birth and death, not true liberation. Therefore, permanence and impermanence are the same as the wisdom of the First Principle (highest wisdom), and cannot be known by emotion. The scripture says: 'Not understanding the First Principle is called ignorance.' Moreover, the conventional truth (saṃvṛti-satya) is the same as the ultimate truth (paramārtha-satya), why? The Twelve Links of Existence are definitely said to be permanent and impermanent. And when one correctly meets the ultimate truth, one does not see the body and mind and the realm arising or ceasing, permanent or impermanent. Therefore, the Twelve Links of Existence have no fixed nature, and cannot be said to be permanent or impermanent, because they are the same as the First Supreme Truth. Third, clarifying whether the Buddhas' wisdom of liberation is inherently existent or cultivated. In this section, one must know the four slanders: saying that the Dharma is inherently existent is the slander of increase; saying that the Dharma is inherently non-existent is the slander of decrease; saying that it is both existent and non-existent is the slander of frivolous debate; saying that it is neither existent nor non-existent is the slander of contradiction. If one says that the Buddhas' wisdom of liberation is inherently existent, this is the slander of increase; if one says it is inherently --------------------------------------------------------------------------------
Chinese
无要假修生损减谤。此之一段非情意思量言所及也。情亡神会想尽智圆。何以情论于有无。谈其无功之智也。言其本有即体性如同虚空。本来无迹。言其本无因修而得者。亡情虑而始会一乘。若以灭识亡情亦非是。当一切众生以情想恒存者。常迷不知存。修即却败。放逸即全乖。若言本有修生皆为过失。何以然者。言本有一切众生元来是佛。何因苦乐流转不停。若言修生还成败坏。有为之法皆是无常故。须除此二障方可相应。乃故颂曰。诸法不自生。亦不从他生。不共不无因。是故说无生。此乃禅定观行方便。以为了缘迷解自明。不可以情虑计度。云修生本有。此果体无以斟酌知。无以思量得。当以止观力功熟方乃证知。急亦不成。缓亦不得。但知不休。必不虚弃。如乳有酪。皆须待缘。缘缘之中无作者。故其酪成已亦无来处。亦非本有。如来智慧以戒定慧众善方便而以照之。而缘缘之中无作者。无成坏故。然于一切智一切种智。于中而得朗然。于诸法中无能作所作者。故亦非本有。亦非本无。以第一义中无本无末。无始无终。无成无坏。无三世古今。亦不可作本有及以修生。成就世间断常诸见及诸诤论。应如是知。如经中颂云。一切法不生。无有常见。一切法不灭。无有断见。若能如是解诸佛常现前。以无断常故。 即是成佛义也。是故不可作修生本有卜度之妄想也。重栽妄想不可相应。当须于一切法无心。道自现也。无心道现正智方明。正智现前方觉心境诸缘自皆无性。心境无性智日同空。境何。能立智空境寂识浪无生。所有现行都无能所。如空谷响。应物成音。空谷无心智。亦如是应物。分别都无所生。于此是他同于幻住。所有心境皆如。不见一法有生住异灭成坏等相。名法界缘起自在无生门。如善财至德生童子有德童女所。得空幻智幻生幻住法门。一切处受生皆同幻住。 第四明十二缘生与佛智慧谁为先后者。如世情识妄业所见者。即十二缘生生死在前。若以道现智明。古今元来不变。无动转故。已是无量劫中所作善恶业果报德。道现智明悉能见之。如弥勒楼阁中善财入已弥勒三世古今业行悉于中现者是也。以自净智业圆明。十方诸佛及一切众生。三世古今业行无不普现。以无明总尽一切智成。自合如是。但净自心不可希望。如世间初心。但且息心净念者。亦得少分外边生死境界所现。故求大道者不取也。不可以萤光滞于大智之明。此是摄乱息心所见也。亦有邪鬼入身。亦见少分皆不可取也。善决择之。如十地菩萨得百万阿僧祇三昧。世无不明。坐大宝莲华之上。量等百万三千大千世界。授如来职。其身充满大莲华 现代汉语译本： 这就是成就佛果的意义。因此，不应该产生通过修行来产生本来就有的佛性的虚妄想法。重复这种虚妄的想法是不会相应的。必须对一切法不起心动念，道自然就会显现。不起心动念，道就会显现，真正的智慧才会明朗。真正的智慧显现，先前觉知的心境以及各种因缘自然都无自性。心境没有自性，智慧之日如同虚空。什么是境？能立的智慧空寂，境也寂静，意识的波浪不生起。所有现行的事物都没有能所的分别，就像空谷的回声，应和事物而发出声音。空谷没有分别的心智，智慧也是这样应和事物，分别却无所生。于此，他和幻住是相同的。所有心境都如幻如化，不见一法有生、住、异、灭、成、坏等相，这叫做‘法界缘起自在无生门’。如同善财童子在德生童子、有德童女那里，得到空幻智幻生幻住的法门，一切处受生都如同幻住。 第四点说明十二缘起和佛的智慧哪个先哪个后。如果以世俗的情识和虚妄的业力所见，那么十二缘起和生死在前。如果以道显现，智慧明朗来看，古往今来本来就没有改变，没有动摇和运转，已经是无量劫中所作的善恶业果报的功德。道显现，智慧明朗，完全能够见到这些。如同善财童子进入弥勒菩萨的楼阁后，弥勒菩萨过去、现在、未来三世的业行都全部在其中显现一样。凭借自身清净的智慧，业力圆满光明，十方诸佛以及一切众生，过去、现在、未来三世的业行没有不普遍显现的。因为无明完全断尽，一切智慧成就，自然会是这样。只要清净自己的内心，不可有所希望。如同世间初学的人，只要停止妄心，清净念头，也能得到少部分外在生死境界所显现的景象。所以追求大道的人不取这些。不可以萤火虫的光芒阻碍大智慧的光明。这是收摄散乱的心所见到的。也有邪鬼进入身体，也能见到少部分景象，这些都是不可取的。要善于决择。如同十地菩萨得到百万阿僧祇三昧，世间没有不明白的。坐在大宝莲花之上，大小等同百万三千大千世界，接受如来的职位，其身充满整个大莲花。
English
English version: This is the meaning of attaining Buddhahood. Therefore, one should not entertain the deluded thought of cultivating to produce a Buddha-nature that is inherently present. Repeating such deluded thoughts will not lead to correspondence. One must be without mind towards all dharmas, and the Dao will naturally manifest. When there is no mind, the Dao manifests, and true wisdom becomes clear. When true wisdom manifests, the previously perceived mind-objects and all conditions naturally become without self-nature. When mind-objects are without self-nature, the sun of wisdom is like the empty sky. What is an object? The ability to establish wisdom is empty, the object is still, and the waves of consciousness do not arise. All manifest actions have no subject or object, like an echo in an empty valley, responding to things and producing sounds. The empty valley has no discriminating mind, and wisdom is also like this, responding to things, but no discrimination arises. In this, it is the same as illusory dwelling. All mind-objects are like illusions, and one does not see a single dharma with characteristics of arising, abiding, changing, ceasing, becoming, or decaying. This is called the 'Dharma Realm Origination, Self-Mastery, Non-Arising Gate'. Like Sudhana (Sudhana) at the place of Virtue-Born Boy (De Sheng Tong Zi) and Virtue Girl (You De Tong Nü), obtaining the Dharma gate of Empty Illusion Wisdom, Illusion-Birth, Illusion-Dwelling, all births are like illusory dwelling. Fourthly, clarifying which comes first, the Twelve Links of Dependent Origination and the Buddha's wisdom. As seen by worldly emotions and deluded karma, the Twelve Links of Dependent Origination and birth and death come first. If viewed with the manifestation of the Dao and the clarity of wisdom, from ancient times to the present, it has never changed, without movement or transformation. It is already the merit of good and evil karmic retributions accumulated over countless kalpas. The manifestation of the Dao and the clarity of wisdom can fully see these. Just as when Sudhana entered Maitreya's (Mi Le) pavilion, Maitreya's past, present, and future karmic actions all appeared within it. Relying on one's own pure wisdom, karmic power is complete and bright, and the past, present, and future karmic actions of the Buddhas of the ten directions and all sentient beings are universally revealed. Because ignorance is completely exhausted, all wisdom is achieved, and it naturally becomes like this. One should only purify one's own mind and not hope for anything. Like beginners in the world, if they simply cease the mind and purify their thoughts, they can also obtain a small portion of the external realm of birth and death that appears. Therefore, those who seek the Great Dao do not take these. One cannot let the light of a firefly hinder the light of great wisdom. This is what is seen by gathering the scattered mind. There are also cases of evil spirits entering the body, and one can also see a small portion of phenomena, but these are not to be taken. One should be good at discerning. Like the Ten Ground Bodhisattvas (Shi Di Pu Sa) who obtain millions of asankhya (a seng qi) samadhis (san mei), there is nothing in the world they do not understand. Sitting on a great treasure lotus, its size is equal to millions of three-thousand great thousand worlds, receiving the position of Tathagata (Ru Lai), their body fills the entire great lotus. --------------------------------------------------------------------------------
Chinese
之上。此大莲华四边次有十三千大千世界微尘数莲华。以为眷属。诸菩萨皆坐其上。尚犹于普贤行犹为障碍。欲见普贤菩萨不能得见。当舍五障方见普贤。略释中已明。善财欲入大悲位。但见摩耶夫人处宝眼天。具明五障之数。何况世间息念少分净心。怕怖生死畏惧攀缘之心而少分可见。亦为障道。未作须作。已作须过。勿滞其中。一依善财童子所有十住十行五位行样不错也。如是根本大智之海。不可更求前后之见。皆从迷十二缘生之法。于心境上意识魔王妄变。自惑其心。至无始沉沦。由迷不觉存前存后。见古见今。第一义中都无此也。一切处文殊师利同声说偈云。一念普观。无量劫无去无来亦无住。如是了知三世事。超诸方便成十力。又以大智体中同三世事。以过去世入现在未来世。以未来世入现在过去世。以现在世入未来过去世。以根本智无三世性。妄执三世。智现自圆无古无今。一世通为十世。以三世中一世上三世为九世。通平等世为十世。如圆珠上求方。环轮上求始末。虚空中求大小中边。前际后际终不可得。应如是知如是见。即于大小前后诸见无所惑乱也。如是见尽。三世都忘名初发心时便成正觉。然后成普贤之行矣。 第五明十二缘生及佛智慧有始有终者。如有人于少时间梦见无量劫。忽然睡觉 现代汉语译本： 之上。这朵大莲花的四边依次有十三千大千世界微尘数那么多的莲花，作为它的眷属。诸位菩萨都坐在这些莲花之上。即使这样，对于普贤菩萨的修行来说，仍然是一种障碍。想要见到普贤菩萨却不能得见。应当舍弃五种障碍才能见到普贤菩萨。《略释》中已经阐明。善财童子想要进入大悲位，却只能见到摩耶夫人在宝眼天。详细说明了五种障碍的数量。更何况世间那些息灭念头，只有少许清净心的人，因为害怕生死，畏惧攀缘的心，而能稍微见到（普贤菩萨）呢？这也是一种修道上的障碍。未做的需要去做，已经做的需要超越，不要停留在其中。完全依照善财童子所有的十住、十行、五位的修行方式，一点也不能错。像这样根本大智之海，不可再寻求前后之见。所有的前后之见，都是从迷惑十二因缘生之法而来。在心境上，意识魔王虚妄变化，自己迷惑自己的心，以至于无始以来沉沦。由于迷惑不觉，执着于前，执着于后，见古见今。在第一义中，根本没有这些。一切处，文殊师利菩萨同声说偈语：‘一念普遍观照，无量劫无去无来也无住。如是了知三世事，超越诸方便成就十力。’又以大智的本体中，包含三世之事。以过去世进入现在未来世，以未来世进入现在过去世，以现在世进入未来过去世。以根本智没有三世的自性，虚妄执着于三世。智慧显现自然圆满，无古无今。一世贯通为十世。以三世中的一世加上三世为九世，贯通平等世为十世。如同在圆珠上寻找方形，在环轮上寻找起始和末尾，在虚空中寻找大小中边一样，前际后际终究不可得。应当这样知道，这样看见，就能对于大小前后各种见解不迷惑。像这样见解穷尽，三世都忘却，名为初发心时便成就正觉。然后成就普贤菩萨的修行了。 第五，阐明十二因缘生法以及佛的智慧有开始有终结。比如有人在很短的时间内梦见无量劫，忽然醒来。