English
English version The meaning of impermanence, as stated clearly in the Nirvana Sutra itself, should not be doubted or lingered upon. Tenth, how to explain that the twelve Nidanas (twelve links of dependent origination) are the source of great birth and death, how to transcend them, so that delusion can be resolved, like the great wisdom and great compassion of the Buddha, achieving the Great Dharma gate, the sea of all wisdom, the sea of Buddha's merits? As in the second assembly of the Avatamsaka Sutra, the ten faith gates are spoken of in the Universal Light Hall. The wheel under the feet of the Tathagata emits light ten times. This light comes from the white hair mark between the eyebrows of the Tathagata, illuminates the ten directions of the world, and then returns to the wheel under the feet of the Buddha, in order to manifest the light of the Buddha's fruit. The light of the Buddha's fruit is used to achieve the position of faith. This light is called 'The Torch of Wisdom of All Bodhisattvas Illuminating the Treasures of the Ten Directions', and its shape is like a cloud of precious colored lamps. This light comes out of the wheel of the foot, first illuminating the three thousand great thousand worlds, allowing practitioners to follow the light and create the thought of light in their minds, illuminating the three thousand great thousand worlds. When this visualization is accomplished, the light illuminates thirteen thousand great thousand worlds in the east, and the four dimensions above and below are also the same. In sequence, each direction's visualization is accomplished. The ten directions exceed this range. This is the initial observation, the second sequence, and even the tenth doubling and expansion, the measurement and visualization all exhaust the void, allowing one's own mind to also exhaust the void. The mind merges with the void, and the mind naturally becomes stable, clear, and peaceful. Then, coming out of Samadhi, observing the ten directions, and seeking one's own mind in all directions, above and below, nothing is obtained inside or outside. Only then does one realize that the wisdom of emptiness is present, called 'The Dharma Gate of Remembering All Buddhas' Wisdom Light Universally Seeing'. In this position, both Samadhi and disturbance are forgotten, called the initial dwelling of the mind of awakening. Using this wisdom of emptiness to observe all sentient beings and lands in the world, they are all like illusions, without substance, the same as the Buddha's Dharma gate of emptiness and liberation. After entering the Buddha's knowledge and vision, this is called the gate of Buddha-Recollection. Because it corresponds to the right wisdom of non-thought, one enters the gate of Buddha-Recollection in the ten directions. Because the self-nature of emptiness-wisdom is universally pervasive, and all Buddhas achieve perfect enlightenment, turn the Dharma wheel, and the three kalpas are at the same time, there is no phenomenon of temporal extension or shortening that can be established. As the sutra extensively explains. Entering these ten kinds of vast Buddha-Recollection gates, as vast as the void, one can enter the sea gate country, the second Dharma gate of dwelling in the land, and then be broadly accessible. --------------------------------------------------------------------------------
Chinese
十二缘生海成普眼经及成十波罗蜜行海佛功德海入清净无染大悲莲华无垢大智普光明海。如经云。善财童子问言。欲入一切无上智海。而未知菩萨行。云何能舍世俗家生如来家。如是十问具如经说。海云比丘十种赞慰劝发之后方云。我住此海门国十有二年。常以大海为其境界。所谓思惟大海广大无量。思惟大海甚深难测。总劝十种。观察十二缘生生死大海。便见大海之下有大莲华。忽然出现。以观心圆净生死无染业。成十无尽宝庄严。十王供养恭敬。明十智波罗蜜功德。不出生死之海。于生死大海之中利乐众生。无染自在。以王表之。阿修罗王云百万者。檀波罗蜜中行满也。手执持其茎。明不离根本智处生死而不没。以阿修罗王表之。已下思之。表法如是。余可准知。设有其事亦为表法众也。莲华有佛。出现说普眼经者。观达十二缘生根本普光明智。起差别智。普现一切名色。色声香味触法虚空等。随一切众生欲皆说为经。众生无尽心想无尽。对彼根欲以世间万事应所宜说之为教。有何尽耶。经云。以大海量墨须弥聚笔。书写此普眼经法一品中一门一门中一法一法中一义一义中一句。不得少分。何况能尽知。我于此佛所千二百岁受持如是普眼法门。以十陀罗尼门为诸人天龙神等。广宣流布。以十二缘中一缘之上有百烦 现代汉语译本 《十二缘生海成普眼经》以及成就十波罗蜜行海佛功德海，入清净无染大悲莲华无垢大智普光明海。如经中所说，善财童子问道：‘想要进入一切无上智慧之海，但还不知道菩萨的修行。如何才能舍弃世俗之家，而生于如来之家？’像这样的十个问题，都详细地记载在经中。海云比丘以十种方式赞叹、安慰和劝勉之后才说：‘我居住在这海门国已经十二年了，常常以大海作为我的境界。’也就是思维大海的广大无量，思维大海的甚深难测。总共劝说了十种。观察十二缘起生死的苦海，便看见大海之下有一朵大莲华忽然出现。这是因为观心的圆满清净，生死没有染污的业，成就了十种无尽的宝藏庄严。十王供养恭敬，阐明十智波罗蜜的功德。不出生死之海，于生死大海之中利益安乐众生，没有染污，自在无碍，用‘王’来象征。阿修罗王代表百万，表示檀波罗蜜中的修行圆满。手执持莲花的茎，表明不离开根本智，处于生死之中而不沉没，用阿修罗王来象征。以下的内容可以依此类推。表法就是这样。其余的可以参照理解。即使真有其事，也是为了表法的缘故。莲华中有佛出现，宣说《普眼经》，这是观达十二缘起根本的普光明智，生起差别智，普遍显现一切名相，如声、香、味、触、法、虚空等。随着一切众生的欲望，都为他们宣说为经。众生的心念无尽，想法无尽，针对他们的根性和欲望，用世间万事应机说法，哪里会有穷尽呢？经中说：‘即使用大海容量的墨水，用须弥山堆积的笔，书写这部《普眼经》法一品中的一门，一门中的一法，一法中的一义，一义中的一句，都不能写尽少分。’何况能够完全知晓呢？我在这位佛的处所，一千二百年中受持像这样的普眼法门，用十陀罗尼门为诸人天龙神等，广泛宣扬流布。以十二缘起中一个缘起的上面，就有百种烦恼。
English
English version The *Twelve Conditioned Arising Sea Achieving Universal Eye Sutra*, along with the accomplishment of the Ten *Paramita* (perfections) practice sea, the Buddha's merit sea, entering the pure, undefiled great compassion lotus, the immaculate great wisdom universal light sea. As the sutra says, the *Shancai* (Sudhana) youth asked: 'Desiring to enter the sea of all unsurpassed wisdom, but not yet knowing the practice of a *Bodhisattva*. How can one renounce the worldly family and be born into the *Tathagata's* (Thus Come One's) family?' These ten questions are fully recorded in the sutra. After the *Bhikkhu* (monk) Haiyun praised, comforted, and encouraged in ten ways, he said: 'I have lived in this *Haimen* (Sea Gate) country for twelve years, always taking the great sea as my realm.' That is, contemplating the vastness and immeasurability of the great sea, contemplating the profound depth and unfathomability of the great sea. He generally encouraged ten kinds of things. Observing the great sea of birth and death arising from the twelve conditions, one sees a great lotus flower suddenly appearing beneath the great sea. This is because the contemplation of the mind is perfectly pure, and there is no defiled karma of birth and death, accomplishing the adornment of ten inexhaustible treasures. The ten kings make offerings and show reverence, elucidating the merits of the ten wisdom *Paramitas*. Not being born from the sea of birth and death, but benefiting and bringing joy to sentient beings within the great sea of birth and death, without defilement, and with unobstructed freedom, symbolized by a 'king'. The *Asura* (demi-god) king represents a million, indicating the perfection of practice in *Dana Paramita* (perfection of generosity). Holding the stem of the lotus flower in his hand signifies not departing from the fundamental wisdom, being in birth and death without being submerged, symbolized by the *Asura* king. The following content can be inferred by analogy. The representation of the Dharma is like this. The rest can be understood by reference. Even if it actually happened, it would also be for the sake of representing the Dharma. The Buddha appearing in the lotus flower and expounding the *Universal Eye Sutra* is the universal light wisdom that observes and understands the root of the twelve conditioned arising, giving rise to differentiated wisdom, universally manifesting all names and forms, such as sound, smell, taste, touch, Dharma, and emptiness. According to the desires of all sentient beings, he expounds them as sutras. The thoughts of sentient beings are inexhaustible, and their ideas are inexhaustible. In response to their faculties and desires, he uses the myriad affairs of the world to speak appropriately as teachings. How can there be an end? The sutra says: 'Even if one were to use ink the size of the great sea and pens piled up like *Mount Sumeru*, one could not exhaustively write even a small portion of one gate in one chapter of this *Universal Eye Sutra* Dharma, one Dharma in one gate, one meaning in one Dharma, or one phrase in one meaning.' How much less could one fully know it? In this Buddha's place, I have upheld such a *Universal Eye Dharma* gate for one thousand two hundred years, and I have widely proclaimed and disseminated it to all humans, *Devas* (gods), *Nagas* (dragons), and others through the ten *Dharani* (mantra) gates. On top of one condition of the twelve conditioned arising, there are hundreds of afflictions. --------------------------------------------------------------------------------
Chinese
恼。十二缘中以为法门。故云千二百岁。但是一切贤圣所说不离四谛。一切世间不离苦集。一切解脱不离灭道。一切苦集不离无明。乃至一切诸缘行等十方随事各各不同。如华严四圣谛品。是诸修行者一一依十信十住十行十回向十地及普贤等觉位自明。若不遍学不遍知。住一法中莫知进路。一乘之教即以普光明根本智。以为信解胜进之门。以智无三世古今之体还以不移刹那际成大菩提。依智成教不立古今。智圆三世多劫不离一念。以智无延促无有去来。智体同空。本无广狭。不可以分剂知。不可以增损见。虽有胜进功高时节不移毫分。三乘之教以立三僧祇劫佛果在十地之终。圣智依根立教。如是乐之者。即作勿疑圣旨。致有沉吟。恐作空过。以十信之住六品经文还于普光明根本智殿中说还以十个智佛以为十信云觉首目首。通文殊师利。以为所信之行首也。金色世界及一切处金色世界及下九个世界总通为十。是所信之法十个世界皆名为色。所谓金色世界妙色世界等以十信之心是生灭心生信解故还。如渐卦鸿渐于干磐等类是也。略且如是。不可具言十二缘生十住中第二住亦观成普眼经也六地菩萨亦观十二缘生生起因缘成无障碍智慧光明。令后学者观之。论主颂曰。 凡夫无智慧 执着生于我 常求于有无 不能 现代汉语译本： 恼。在十二缘起（Dvadasanga-pratityasamutpada，佛教关于生命轮回的十二个环节）中，将其作为法门。所以说有一千二百岁。但是一切贤圣所说都不离四圣谛（Aryasatya，佛教的基本教义）。一切世间都不离苦集（Duhkha-samudaya，苦的起因）。一切解脱都不离灭道（Nirodha-marga，达到解脱的途径）。一切苦集都不离无明（Avidya，对实相的无知）。乃至一切诸缘行等，十方随事各各不同。如《华严经·四圣谛品》。是诸修行者一一依十信（Das adhimukti-caryā bhūmi，菩萨修行的十个阶段之初）、十住（Dasa vihara，菩萨修行的十个阶段）、十行（Dasa caritra，菩萨修行的十个阶段）、十回向（Dasa parinamana，菩萨修行的十个阶段）、十地（Dasa bhumi，菩萨修行的十个阶段）及普贤（Samantabhadra，象征一切诸佛的行愿）等觉位自明。若不遍学不遍知，住一法中莫知进路。一乘之教即以普光明根本智（Samantaprabha-mulajnana，普遍光明的根本智慧）以为信解胜进之门。以智无三世古今之体，还以不移刹那际成大菩提（Mahabodhi，伟大的觉悟）。依智成教，不立古今。智圆三世，多劫不离一念。以智无延促，无有去来。智体同空，本无广狭。不可以分剂知，不可以增损见。虽有胜进功高，时节不移毫分。三乘之教以立三僧祇劫（Asankhyeya-kalpa，极长的时间单位），佛果在十地之终。圣智依根立教。如是乐之者，即作勿疑圣旨，致有沉吟。恐作空过。以十信之住六品经文，还于普光明根本智殿中说，还以十个智佛以为十信，云觉首（Bodhisirsa，觉悟的开端）、目首（Netrasirsa，眼睛的开端）。通文殊师利（Manjusri，智慧的象征），以为所信之行首也。金色世界及一切处金色世界及下九个世界总通为十。是所信之法，十个世界皆名为色。所谓金色世界、妙色世界等，以十信之心是生灭心，生信解故还。如渐卦鸿渐于干磐等类是也。略且如是。不可具言。十二缘生十住中第二住亦观成普眼经也。六地菩萨亦观十二缘生生起因缘，成无障碍智慧光明。令后学者观之。论主颂曰： 凡夫无智慧 执着生于我 常求于有无 不能