English
English version: Above. Around this great lotus, there are thirteen thousand great chiliocosms of dust-mote-like lotuses as its retinue. All the Bodhisattvas sit upon them. Even so, it is still an obstacle to the practice of Samantabhadra (Puxian, Universal Worthy). One desires to see Samantabhadra Bodhisattva but cannot. One must abandon the five hindrances to see Samantabhadra. This has already been clarified in the 'Brief Explanation'. Sudhana (Shancai) wishes to enter the Great Compassion position, but only sees Maya (Moye) in the Treasure Eye Heaven. It clearly explains the number of the five hindrances. How much less can those in the world who extinguish thoughts and have only a small amount of pure mind, fearing birth and death, dreading clinging, see (Samantabhadra Bodhisattva)? This is also an obstacle to the path. What has not been done needs to be done; what has been done needs to be surpassed; do not linger in it. Rely entirely on the practices of the ten abodes, ten practices, and five positions of Sudhana, without any mistake. Like this ocean of fundamental great wisdom, one cannot seek further for views of before and after. All views of before and after arise from delusion regarding the law of the twelve links of dependent origination. On the mind-ground, the consciousness-demon-king falsely transforms, deceiving one's own mind, leading to beginningless sinking. Due to delusion and non-awareness, clinging to before, clinging to after, seeing the ancient, seeing the present. In the First Principle, there is none of this. Everywhere, Manjushri (Wenshushili) Bodhisattva says in unison in verse: 'In a single thought, universally contemplate, countless eons have no going, no coming, and no abiding. Thus knowing the affairs of the three times, surpassing all expedient means, accomplishing the ten powers.' Moreover, within the substance of great wisdom, it encompasses the affairs of the three times. Taking the past age and entering the present and future ages, taking the future age and entering the present and past ages, taking the present age and entering the future and past ages. With fundamental wisdom, there is no nature of the three times; falsely clinging to the three times. Wisdom manifests naturally and completely, without ancient or present. One age is connected as ten ages. Taking one age in the three ages and adding the three ages as nine ages, connecting the equal age as ten ages. Like seeking a square on a round pearl, seeking the beginning and end on a ring, seeking size, center, and edge in empty space, the front and back limits are ultimately unattainable. One should know and see in this way, and then one will not be confused by various views of size, before, and after. When such views are exhausted, and the three times are forgotten, it is called the moment of first arising of the mind, and one attains right enlightenment. Then one accomplishes the practice of Samantabhadra. Fifth, explaining that the twelve links of dependent origination and the wisdom of the Buddha have a beginning and an end. For example, if someone dreams of countless eons in a short period of time, and suddenly awakens. --------------------------------------------------------------------------------
Chinese
。所有梦中时量劫数并不可得。亦如是见无明及佛智慧亦不可得。为无明等十二有支及佛智慧皆虚妄也。经云。无无明亦无无明尽。乃至无老死亦无老死尽。为真妄总同一虚空性故。不可于空中求其生灭等相。不见无明灭。不见智慧生。以无生灭故。一切法亦如是。无生无灭。无始无终也。 第六明十二缘生是一心所变云何受三界苦乐不同者。金刚藏菩萨云。于第一义谛不了。故名曰无明。所作事是行。行依止初心是识。识共生四取蕴为名色。无明行识名色为四。名色增长六处。六根是也。根境识三事和合是触。触生受。于受染着是爱。爱增长是取。以从此爱取中。不顺贪嗔忿恨各随执业深浅轻重种种不同。因此恶道人天诸业各各差别。修行者大须观察净治识种。以现智门。而于心境即得自在。余意下当更明。 第七明解脱法中何法有依何法无依者。声闻独觉皆厌生死。依寂灭涅槃净土。菩萨厌生死所依净土。般若中菩萨破有归空。成空智慧。应生净土。留惑润生。教化众生。如涅槃中。依一切众生有自性清净。亦具普贤行。俱是三乘中诸教菩萨等法门。国土皆有大小广狭所依分量可得。皆有所依故。为众生根品量度未圆。所有修行心量各依自分所得。唯一乘佛果。毗卢遮那文殊普贤理智大悲圆满。皆遍 现代汉语译本：所有梦中的时间、劫数都是不可获得的。同样，无明（avidyā，对实相的无知）和佛的智慧也是不可获得的。因为无明等十二有支（十二因缘）以及佛的智慧，都是虚妄的。经书上说：‘没有无明，也没有无明灭尽。’乃至‘没有老死，也没有老死灭尽。’因为真与妄总体上都是同一虚空的性质。不能在虚空中寻求它的生灭等相。不见无明灭，不见智慧生。因为没有生灭，所以一切法也是这样，无生无灭，无始无终。 第六，说明十二缘起是由一心所变现，为什么感受三界的苦乐不同呢？金刚藏菩萨说：‘因为对第一义谛（paramārtha-satya，最高的真理）不了解，所以叫做无明。’所做的事情是行（saṃskāra，业行）。行所依止的最初的心是识（vijñāna，意识）。识共同产生四取蕴（skandha，五蕴中的色、受、想、行、识）：名色（nāmarūpa，名与色，精神与物质）。无明、行、识、名色是四。名色增长为六处（ṣaḍāyatana，六根）。六根是也。根、境、识三事和合是触（sparśa，接触）。触生受（vedanā，感受）。对于感受产生染着是爱（tṛṣṇā，渴爱）。爱增长是取（upādāna，执取）。因为从此爱取中，不顺从贪嗔忿恨，各自随着执业的深浅轻重种种不同。因此恶道、人天诸业各自差别。修行者必须观察清净识种，以展现智慧之门，从而在心境上就能得到自在。其余的意义将在下面进一步说明。 第七，说明解脱法中，什么法有依靠，什么法没有依靠？声闻（Śrāvaka，小乘弟子）和独觉（Pratyekabuddha，缘觉）都厌恶生死，依靠寂灭涅槃（nirvāṇa，寂灭）净土。菩萨（Bodhisattva，菩萨）厌恶生死，所依靠的是净土。般若（Prajñā，智慧）中，菩萨破除有而归于空，成就空性智慧，应该往生净土，留下惑业来滋润生命，教化众生。如《涅槃经》中说，依靠一切众生具有自性清净，也具备普贤行（Samantabhadra-caryā，普贤菩萨的行愿），都是三乘（Triyāna，声闻乘、缘觉乘、菩萨乘）中诸教菩萨等的法门。国土都有大小广狭所依的分量可以得到，都有所依靠，因为众生的根器品量还没有圆满，所有的修行心量各自依靠自己所得。只有一乘佛果（Buddha-phala，佛果），毗卢遮那（Vairocana，光明遍照）、文殊（Mañjuśrī，妙吉祥）、普贤的理智大悲圆满，都遍及一切。
English
English version: All time spans and kalpas (aeons) in dreams are unattainable. Likewise, ignorance (avidyā, nescience) and the wisdom of the Buddha are also unattainable. This is because the twelve links of dependent origination, such as ignorance, and the wisdom of the Buddha are all illusory. The sutra says: 'There is no ignorance, nor is there the cessation of ignorance,' and so on, 'There is no old age and death, nor is there the cessation of old age and death.' Because truth and falsehood are ultimately of the same nature as empty space. One cannot seek the characteristics of arising and ceasing within empty space. One does not see the extinction of ignorance, nor does one see the arising of wisdom. Because there is no arising or ceasing, all dharmas (phenomena) are also like this: without arising, without ceasing, without beginning, without end. Sixth, explaining that the twelve links of dependent origination are transformed by a single mind, why do beings experience different sufferings and joys in the three realms? Vajragarbha Bodhisattva said: 'Because of not understanding the ultimate truth (paramārtha-satya), it is called ignorance.' What is done is action (saṃskāra, volitional formations). The initial mind upon which action relies is consciousness (vijñāna). Consciousness jointly produces the four aggregates of clinging (skandha, the five aggregates of form, feeling, perception, mental formations, and consciousness): name and form (nāmarūpa, mind and matter). Ignorance, action, consciousness, and name and form are four. Name and form grow into the six sense bases (ṣaḍāyatana, the six sense organs). The six sense organs are also included. The combination of the three things—sense organ, object, and consciousness—is contact (sparśa). Contact gives rise to feeling (vedanā). Attachment to feeling is craving (tṛṣṇā). The increase of craving is grasping (upādāna). Because from this craving and grasping, there is non-compliance with greed, anger, resentment, and hatred, each following the depth and weight of their respective karmic actions, which are all different. Therefore, the karmas of beings in evil paths, humans, and devas (gods) are each different. Practitioners must observe and purify the seeds of consciousness, to reveal the gate of wisdom, so that they can attain freedom in mind and environment. The remaining meaning will be further explained below. Seventh, explaining which dharmas in the path of liberation have reliance and which have no reliance? Śrāvakas (hearers) and Pratyekabuddhas (solitary realizers) both detest birth and death, relying on the pure land of quiescent nirvana (nirvāṇa). Bodhisattvas detest birth and death, relying on the pure land. In Prajñā (wisdom), Bodhisattvas break through existence and return to emptiness, achieving the wisdom of emptiness, and should be reborn in the pure land, leaving behind afflictions to nourish life and teach sentient beings. As it is said in the Nirvana Sutra, relying on the fact that all sentient beings possess self-nature purity and also possess the practice of Samantabhadra (Samantabhadra-caryā, the vows and practices of Samantabhadra Bodhisattva), these are all the Dharma gates of Bodhisattvas in the Three Vehicles (Triyāna, Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). Lands all have sizes, widths, and lengths, and the amount of reliance that can be obtained, all have reliance, because the faculties and capacities of sentient beings are not yet complete, and all the minds of practice rely on what they have obtained. Only the One Vehicle Buddha-fruit (Buddha-phala), the wisdom and compassion of Vairocana (the Illuminator), Mañjuśrī (Gentle Glory), and Samantabhadra are complete and pervasive. --------------------------------------------------------------------------------
Chinese
至六道众生及三乘菩萨二乘声闻缘觉一切所依皆恒遍故。十方充满犹如虚空。皆无所依。非大小限量度狭所依住也。亦非情想计度所穷任。无功无作大智之所印也。以达十二缘生法中迷解。智现故。无厌除心。无自他境。不出不没。智印十方。无去无来。恒对现色身普遍一切众生前。无去无来故。亦无神通变化之心。以无所作之智法尔能随物应感现其身。宜应所化也。如空谷响普应。诸声皆无所依。一切众生及诸贤圣皆无所依。但以自情妄见也。但智明迷解。道自如是。非是情所作得也。故名不可思议。更有余意。后当更明。 第八明诸佛解脱皆无体相本无处所所有功德身土庄严为是有常为是无常者。如来报身及国土三界净土菩萨所知见故。乃至十地菩萨受职位。但见如来出世。三昧涅槃解脱身土功德微妙境界犹不能见。成佛果德已后恒行普贤行。常处世间。十方六道无休息行。亦不能见也。如十地道满。欲见普贤行。以十地中三昧力三度倍倍入无量三昧。毕竟不见普贤身及所有境界。况如来果后恒行普贤行。十方国土悉遍于中功德如何见也。如华严经世界成就品。如许杂类世界如来行普贤行之遍处。如华严。即是文殊师利化入人间觉城东大塔庙处。转说此经。号普照法界修多罗经。于大海中有无量百千亿诸龙 现代汉语译本：对于六道众生以及三乘菩萨（菩萨乘、声闻乘、缘觉乘）的一切所依，都是恒常普遍的，充满十方，犹如虚空，没有任何依赖。既非大小、尺度狭隘的依赖处，也不是情感和想象所能测度的，是无功用、无造作的大智慧所印证的。因为通达十二因缘生灭之法，迷妄和觉悟的智慧显现，所以没有厌弃和去除之心，没有自己和他人之分，不生不灭，智慧印证十方。无去无来，恒常在一切众生面前显现色身，普遍存在。因为无去无来，所以也没有神通变化之心。以无所作为的智慧，自然能够随着事物而应现其身，适合所要教化的人。如同空谷回响，普遍应和各种声音，没有任何依赖。一切众生以及诸位贤圣，都没有任何依赖，只是因为自己的情感妄见。只要智慧光明，迷妄消解，道路自然如此，不是情感所能造作得到的。所以名为不可思议。还有其他含义，以后再详细说明。 第八，说明诸佛的解脱都没有实体和形相，本来就没有固定的处所。所有的功德、身土庄严，是常还是无常呢？如来的报身以及国土，三界的净土，菩萨所能知见，乃至十地菩萨接受职位时，只能看见如来出世、三昧涅槃解脱的身土功德微妙境界，仍然不能完全看见。成就佛果的功德之后，恒常修行普贤行，常处世间，在十方六道中没有休息地修行，也不能完全看见。如同十地菩萨的道行圆满，想要看见普贤行，在十地中用三昧的力量，三倍地进入无量三昧，最终也无法看见普贤菩萨的身形以及所有的境界。更何况如来成就佛果后，恒常修行普贤行，十方国土都普遍存在于其中，其中的功德又如何能够看见呢？如同《华严经·世界成就品》所说，如许多种类的世界，如来修行普贤行的普遍之处，如同《华严经》所说，就是文殊师利菩萨化身进入人间觉城东大塔庙的地方，转说此经，名为《普照法界修多罗经》。在大海中有无量百千亿诸龙。