English
English version: To all beings in the six realms and all supports of the Three Vehicles (Bodhisattva Vehicle, Śrāvakayāna, Pratyekabuddhayāna) are constant and pervasive, filling the ten directions like empty space, without any dependence. It is neither a dependence of size or narrowness, nor can it be fathomed by emotions and imagination, but is sealed by the great wisdom of non-effort and non-action. Because of understanding the arising and ceasing of the twelve links of dependent origination, the wisdom of delusion and enlightenment manifests, so there is no heart of aversion and removal, no distinction between self and others, neither arising nor ceasing, wisdom seals the ten directions. Without going or coming, the physical body constantly appears before all beings, universally present. Because there is no going or coming, there is also no mind of supernatural powers and transformations. With the wisdom of non-action, it can naturally manifest its body according to things, suitable for those to be taught. Like the echo in an empty valley, universally responding to all sounds, without any dependence. All beings and all sages have no dependence, but only because of their own emotional delusions. As long as wisdom is bright and delusion is dispelled, the path is naturally so, not something that can be achieved by emotions. Therefore, it is called inconceivable. There are other meanings, which will be explained in detail later. Eighth, explaining that the liberation of all Buddhas has no substance or form, and originally has no fixed place. Are all the merits, body, land adornments, constant or impermanent? The Reward Body of the Tathāgata (Rulai) and the land, the pure lands of the three realms, what Bodhisattvas can know and see, even when the Bodhisattvas of the Ten Grounds receive their positions, they can only see the subtle realms of the Tathāgata's (Rulai) appearance in the world, the Samadhi Nirvana liberation of the body and land merits, but still cannot fully see them. After achieving the merits of Buddhahood, constantly practicing the Samantabhadra practice, constantly dwelling in the world, practicing without rest in the ten directions and six realms, they also cannot fully see it. Like the Bodhisattvas of the Ten Grounds who have completed their practice, wanting to see the Samantabhadra practice, they use the power of Samadhi in the Ten Grounds, entering immeasurable Samadhi three times over, but ultimately cannot see the body of Samantabhadra and all the realms. Moreover, after the Tathāgata (Rulai) achieves Buddhahood, constantly practicing the Samantabhadra practice, the lands of the ten directions are universally present within it, how can the merits within it be seen? As the 'World Accomplishment Chapter' of the Avataṃsaka Sūtra says, like so many kinds of worlds, the universal places where the Tathāgata (Rulai) practices the Samantabhadra practice, as the Avataṃsaka Sūtra says, is the place where Mañjuśrī Bodhisattva incarnated and entered the Great Pagoda Temple in Juecheng East in the human world, turning and speaking this sutra, called the *Universal Illumination of the Dharma Realm Sutra*. In the great sea, there are immeasurable hundreds of thousands of billions of dragons. --------------------------------------------------------------------------------
Chinese
。而来其所闻此法已深厌龙趣。正于佛道咸舍龙身。生天人中。一万诸龙发大菩提心得不退转。有无量无数众生。于三乘各得调伏。移城人间。文殊师利童子在庄严幢娑罗林中大塔庙处。无量大众从城而出来诣其所。略举优婆塞优婆夷童子童女。各言五百入法之众。以是义故但以文殊师利转教人间。若如来报身及国土。诸天十地菩萨及净土诸菩萨所不能见。何况二乘及凡夫得见。此出过眼耳鼻舌身情识之境界。不可云常无常生灭。比量如来身及国土妙相。不可以形质挂碍所分剂知。一一毛孔皆无有边际。所得一切功德身。不可以世间情所卜度言。常及无常皆无决定之体。不属生灭性故不可以妄知。 第九明一切诸佛皆以大愿度众生令尽。若一众生不尽者。我不取正觉。如今现有无量众生在。以有无量诸佛已成现成佛者。岂不违其本愿力也。如十方世界。不见一佛已成现成佛者。常行普贤行。处十方世界度脱众生。无古无今。不出不没。但以众生宜应所见成佛及以涅槃。无作菩提何得。何证。何成。何坏。但以普贤行物常然。恒利众生而无利者。但以无作之智性自遍周应现。解迷本无成坏也。正迷解时不见迷。已不见智慧。如善财入慈氏之门。入已还合。以诸法中实无一法有成坏故。若于诸法中见有佛成佛者。是 现代汉语译本：他们听闻此法后，深深厌恶龙趣，一心向往佛道，都舍弃了龙身，转生到天人之中。有一万条龙发起了大菩提心，永不退转。还有无量无数的众生，在声闻乘、缘觉乘、菩萨乘中各自得到调伏。文殊师利童子在移城人间的庄严幢娑罗林中的大塔庙处，无量的大众从城里出来前往他那里。这里略举了优婆塞（在家男居士）、优婆夷（在家女居士）、童子、童女，各自说了五百入法之众。因为这个缘故，只说文殊师利在人间转教。如来的报身以及国土，诸天、十地菩萨以及净土的诸菩萨都不能见到，更何况二乘（声闻乘和缘觉乘）以及凡夫能够见到呢？这超出了眼、耳、鼻、舌、身、意情识的境界，不可以说是常、无常、生、灭。不可以比量如来的身以及国土的妙相，不可以形质挂碍所能衡量知晓。一一毛孔都没有边际。所得的一切功德身，不可以世间的情感所卜度，说它是常或者无常，都没有决定的体性。不属于生灭的性质，所以不可以妄加揣测。 第九，阐明一切诸佛都以大愿来度化众生，要令一切众生都得度尽。如果有一个众生没有度尽，我就不成正觉。如今现有无量众生存在，既然有无量诸佛已经成佛、现在成佛，这岂不是违背了他们原本的愿力吗？如同十方世界，不见有一佛已经成佛、现在成佛，常行普贤行，处在十方世界度脱众生，无古无今，不出不没。只是因为众生适合应当所见而示现成佛以及涅槃。无作菩提，又有什么可得、可证、可成、可坏的呢？只是因为普贤行物的常然，恒常利益众生而无所求。只是因为无作的智性自然遍周应现，解开迷惑，本来就没有成坏。正在迷惑解开的时候，也看不见迷惑，已经没有智慧。如同善财童子进入慈氏菩萨的门，进入之后又合上，因为诸法之中实在没有一法有成坏的缘故。如果在诸法中见到有佛成佛，这就是错误的见解。
English
English version: Having heard this Dharma, they deeply loathed the dragon realm and wholeheartedly aspired to the Buddha's path, all abandoning their dragon bodies and being reborn among gods and humans. Ten thousand dragons generated the great Bodhi mind, never to regress. Furthermore, countless beings were each subdued in the Sravaka Vehicle (the vehicle of the hearers), Pratyekabuddha Vehicle (the vehicle of solitary realizers), and Bodhisattva Vehicle. Manjushri (Bodhisattva of wisdom) was at the great stupa temple in the adorned banner Sala forest in the human realm of Moving City, and countless multitudes came from the city to visit him. Here, we briefly mention five hundred upasakas (male lay devotees), five hundred upasikas (female lay devotees), five hundred boys, and five hundred girls, each group entering the Dharma. For this reason, it is only said that Manjushri is teaching in the human realm. The Reward Body of the Tathagata (Buddha) and his land, the gods, the Bodhisattvas of the ten Bhumis (stages), and the Bodhisattvas of the Pure Lands cannot see it, let alone the two vehicles (Sravaka and Pratyekabuddha) and ordinary beings. This transcends the realm of eye, ear, nose, tongue, body, and mind consciousness, and cannot be described as permanent, impermanent, arising, or ceasing. One cannot compare the Tathagata's body and the wondrous aspects of his land, nor can one measure and know it with form and obstruction. Each and every pore is without limit. The body of all attained merits cannot be divined by worldly emotions, saying it is permanent or impermanent, for it has no definite nature. It does not belong to the nature of arising and ceasing, so it cannot be conjectured with delusion. Ninth, it clarifies that all Buddhas use great vows to liberate sentient beings, ensuring that all sentient beings are liberated completely. If even one sentient being is not liberated, I will not attain perfect enlightenment. Now, there are countless sentient beings existing. Since countless Buddhas have already become Buddhas and are currently becoming Buddhas, wouldn't this contradict their original vows? Like the ten directions of the world, one does not see a single Buddha who has already become a Buddha or is currently becoming a Buddha, constantly practicing the Samantabhadra's conduct, dwelling in the ten directions of the world to liberate sentient beings, without past or present, without arising or ceasing. It is only because sentient beings are suitable and should see the manifestation of becoming a Buddha and entering Nirvana. Uncreated Bodhi, what is there to attain, realize, accomplish, or destroy? It is only because the nature of Samantabhadra's conduct is constant, always benefiting sentient beings without seeking benefit. It is only because the wisdom of non-creation naturally pervades and manifests, resolving delusion, and there is originally no accomplishment or destruction. At the very moment of resolving delusion, one does not see delusion, and there is no wisdom. Like Sudhana (a youth seeking enlightenment) entering the gate of Maitreya (the future Buddha), after entering, it closes again, because in all dharmas, there is truly not a single dharma that has accomplishment or destruction. If one sees a Buddha becoming a Buddha in all dharmas, this is a mistaken view. --------------------------------------------------------------------------------
Chinese
无常义。如涅槃经。自具明文。勿生疑滞。 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者。如华严经第二会。普光明殿中说十信门。如来足下轮中十度放光。其光从如来眉间毫相中出。照耀十方世界已来入佛足下轮中。以明佛果光。以佛果光用成信位。其光名一切菩萨智焰照耀十方藏。其状犹如宝色灯云。以此光明从足轮中出。初照三千大千世界。令修行者随光心作光明想。遍照三千大千世界。作此想。成已其光明照于东方十三千大千世界。四维上下亦复如是。次第一周一一方所想成。十方过此。是初观第二次第。乃至第十倍倍增广。量度想念皆尽虚空。令其自心亦尽虚空。心同处空。其心自定朗然安乐。方从定还起。十方观四维上下周遍推求自心。内外都无所得。方始了知空慧现前。名忆念一切诸佛智慧光明普见法门。在此位中定乱俱忘名初发心住。以此空慧观察世间一切众生及以国土。皆如幻化无有体相。同佛空慧解脱法门。入佛知见已。以此名念佛门。以无念正慧相应故入十方境界念佛门。空慧自性普周遍故及一切佛成正觉。转法轮。三世劫在一时。无时分延促之相可安立故。如经广明。入此十种广大如虚空量念佛门。方入海门国。第二治地住法门。方广达 现代汉语译本 无常的意义，就像《涅槃经》中，自身已经具备明确的文字，不要产生怀疑和停滞。 第十，阐明十二有支（十二因缘）是巨大生死的根源，如何超度，使迷惑得以解脱，如同佛陀的大智慧、大慈悲，成就大法门，一切智慧之海、佛陀功德之海？就像《华严经》第二会，在普光明殿中宣说十信门。如来足下的轮宝中十度放出光明，这光明从如来的眉间白毫相中发出，照耀十方世界后，又回到佛陀足下的轮宝中，以此来彰显佛果的光明。用佛果的光明来成就信位。这光明名为‘一切菩萨智焰照耀十方藏’，它的形状犹如宝色的灯云。这光明从足轮中发出，首先照耀三千大千世界，让修行者随着光明，心中作光明想，遍照三千大千世界。当这个观想成就后，光明照耀东方一万三千大千世界，四维上下也是这样。依次一周，每一方所的观想都成就。十方超过这个范围。这是初观，第二次第，乃至第十倍地增广，量度观想都穷尽虚空，让自己的心也穷尽虚空。心与虚空融为一体，心自然安定，朗然安乐。然后从定中出来，向十方观察，四维上下周遍推求自己的心，内外都一无所得。这时才了知空慧现前，名为‘忆念一切诸佛智慧光明普见法门’。在这个位次中，定和乱都忘记了，名为初发心住。用这种空慧观察世间一切众生以及国土，都如幻化，没有实体，与佛陀的空慧解脱法门相同。进入佛的知见后，这被称为念佛门。因为与无念的正慧相应，所以进入十方境界的念佛门。空慧的自性普遍周遍，以及一切佛成就正觉，转法轮，三世劫在同一时间，没有时间上的延续和缩短的现象可以安立。就像经中所广泛阐明的那样。进入这十种广大如虚空般量的念佛门，才能进入海门国，第二治地住法门，才能广博通达。