English
English version: Distressed. In the Twelve Nidanas (Dvadasanga-pratityasamutpada, the twelve links of dependent origination in Buddhism), it is regarded as a Dharma gate. Therefore, it is said to be one thousand two hundred years. However, everything said by all sages and saints does not depart from the Four Noble Truths (Aryasatya, the fundamental teachings of Buddhism). All worldly matters do not depart from suffering and its origin (Duhkha-samudaya, the cause of suffering). All liberation does not depart from cessation and the path (Nirodha-marga, the path to liberation). All suffering and its origin do not depart from ignorance (Avidya, ignorance of reality). Even all the conditions, actions, and so on, vary in the ten directions according to circumstances. Like the 'Four Noble Truths' chapter in the Avatamsaka Sutra. These practitioners rely on the Ten Faiths (Das adhimukti-caryā bhūmi, the initial ten stages of a Bodhisattva's practice), Ten Dwellings (Dasa vihara, ten stages of a Bodhisattva's practice), Ten Practices (Dasa caritra, ten stages of a Bodhisattva's practice), Ten Dedications (Dasa parinamana, ten stages of a Bodhisattva's practice), Ten Grounds (Dasa bhumi, ten stages of a Bodhisattva's practice), and Samantabhadra's (Samantabhadra, symbolizing the vows and practices of all Buddhas) enlightenment position to understand themselves. If one does not study and know comprehensively, staying in one Dharma, one will not know the way forward. The teaching of the One Vehicle takes the Universal Light Fundamental Wisdom (Samantaprabha-mulajnana, the fundamental wisdom of universal light) as the gate of faith, understanding, and superior progress. Because wisdom has no substance of the three times, past, present, and future, it achieves great Bodhi (Mahabodhi, great enlightenment) in an unmoving instant. Relying on wisdom to establish teachings, it does not establish past and present. Wisdom is complete in the three times, and many kalpas (Asankhyeya-kalpa, extremely long unit of time) do not depart from one thought. Because wisdom has no extension or contraction, no coming or going. The substance of wisdom is the same as emptiness, originally without breadth or narrowness. It cannot be known by division, and cannot be seen by increase or decrease. Although there is superior progress and high merit, time does not shift even a hair's breadth. The teaching of the Three Vehicles establishes three Asankhyeya-kalpas, and the fruit of Buddhahood is at the end of the Ten Grounds. Holy wisdom establishes teachings according to the roots. Those who delight in this should not doubt the holy will, causing hesitation. Fearing to make empty mistakes. The six chapters of scripture on the Ten Faiths are still spoken in the palace of Universal Light Fundamental Wisdom, and ten Wisdom Buddhas are still taken as the Ten Faiths, called Awakening Head (Bodhisirsa, the beginning of awakening), Eye Head (Netrasirsa, the beginning of the eye). Connecting Manjusri (Manjusri, symbol of wisdom), as the head of the practice of faith. The Golden World and all places, the Golden World and the nine worlds below, are collectively ten. This is the Dharma of faith, and all ten worlds are named form. So-called Golden World, Wonderful Form World, etc., because the mind of the Ten Faiths is a mind of arising and ceasing, giving rise to faith and understanding. Like the gradual hexagram, the wild geese gradually approach the dry shore, etc. Briefly, it is like this. It cannot be fully stated. The second dwelling in the Ten Dwellings of the Twelve Nidanas is also observed to become the Universal Eye Sutra. Bodhisattvas of the Sixth Ground also observe the arising of the Twelve Nidanas, becoming unobstructed wisdom and light. Causing later learners to observe it. The treatise master says in verse: Common people have no wisdom, clinging to the arising of 'I'. Constantly seeking existence and non-existence, unable to
Chinese
正思惟 妄行于邪道 罪行及福行 乃至不动行 常于诸行中 植心之种子 生诸有漏业 成于后有身 生死恒流转 诸业以为田 识心为种子 无明以为覆 爱水以为润 我慢为溉灌 诸见生名色 名色既增长 五根由是生 诸根对名色 识种随受触 触受既增长 爱取生诸有 有生五蕴身 生已有衰变 老坏皆归死 死时生热恼 忧愁众苦集 以此常流转 生于六趣身 此中无一物 虚妄故如是 能以禅悦心 心念无虚妄 方能起空慧 普照于十方 是中无一物 能于无物中 方现如来智 既得智光已 复照诸众生 常于十方刹 具足普贤行 以化众生故 而于佛果门 安立信住地 十行十回向 十地等觉位 使令修行者 修行不失错 十信是生灭 十地入佛位 以此佛位中 饶益众生故 解脱智无染 名之为十行 以此解脱行 回入生死中 周遍十方界 广利诸群生 名之为回向 常于生死中 长养大慈悲 名之为十地 仍于生死海 乐着解脱心 涅槃三昧乐 以除五种障 安立等觉位 成就普贤道 如于十住中 初住第二住 乃至第三住 而于佛果海 现代汉语译本 正思惟（正确的思考）： 如果行为偏离正道，无论是罪恶的行为、有福报的行为，甚至是无动于衷的行为，总是会在各种行为中，种下心识的种子，产生各种有漏的业力，形成来世的身体，导致生死不断地流转。 各种业力就像田地，心识就像种子，无明就像覆盖物，爱欲就像滋润的水，我慢就像灌溉，各种错误的见解产生名色（精神和物质），名色增长后，五根（眼、耳、鼻、舌、身）由此产生。 各种根对境名色，心识的种子随着感受而接触，接触和感受增长后，爱和取产生各种‘有’（存在），‘有’产生五蕴（色、受、想、行、识）之身，出生后就有衰老和变化，最终衰老和坏灭都归于死亡，死亡时产生热恼，忧愁和各种痛苦聚集，因此不断地流转，出生于六道之中。 这一切之中没有一样是真实的，都是虚妄的，所以才会这样。能够以禅定的喜悦之心，心念没有虚妄，才能生起空性的智慧，普遍照耀十方世界，其中没有一样是真实的。 能够在无物之中，才能显现如来的智慧，得到智慧的光芒后，再照耀各种众生，常在十方世界，具足普贤菩萨的行愿，为了教化众生，所以在佛果之门，安立信住地（十信），十行，十回向，十地，等觉等位次，使修行者修行不出现错误。 十信是生灭的，十地进入佛的果位，在这个佛的果位中，为了饶益众生，解脱的智慧没有污染，名为十行，用这种解脱的行为，回入生死之中，周遍十方世界，广泛利益各种众生，名为回向。 常在生死之中，长养广大的慈悲心，名为十地，仍然在生死的苦海中，乐于解脱的心，涅槃三昧的快乐，用来去除五种障碍，安立等觉的位次，成就普贤菩萨的道，就像在十住中，初住，第二住，乃至第三住，而进入佛果的海洋。
English
English version Right Thinking: If actions deviate from the right path, whether they are sinful, meritorious, or even indifferent, seeds of consciousness are always planted in various actions, producing defiled karma, forming the body of the next life, and causing the continuous cycle of birth and death. Various karmas are like fields, consciousness is like seeds, ignorance is like covering, desire is like nourishing water, arrogance is like irrigation, and various wrong views produce name and form (mind and matter). As name and form grow, the five roots (eye, ear, nose, tongue, body) arise from them. The various roots contact name and form, and the seeds of consciousness follow the feeling of contact. As contact and feeling grow, craving and grasping produce various 'existences'. 'Existence' produces the body of the five aggregates (form, feeling, perception, mental formations, consciousness). After birth, there is aging and change, and ultimately aging and decay all return to death. At the time of death, heat and vexation arise, sorrow and various sufferings gather, and thus one continuously transmigrates, being born in the six realms. None of this is real; it is all illusory, and that is why it is like this. Only with a mind of meditative joy, and thoughts free from illusion, can the wisdom of emptiness arise, universally illuminating the ten directions, in which nothing is real. Only in nothingness can the wisdom of the Tathagata appear. After obtaining the light of wisdom, it shines upon all beings. Constantly in the ten directions, one fully embodies the vows and practices of Samantabhadra (Universal Virtue). In order to teach and transform beings, one establishes the stages of faith (ten faiths), ten practices, ten dedications, ten grounds, and the stage of near-perfect enlightenment at the gate of Buddhahood, so that practitioners do not make mistakes in their practice. The ten faiths are subject to birth and death, and the ten grounds enter the Buddha's position. In this Buddha's position, in order to benefit beings, the wisdom of liberation is without defilement, and is called the ten practices. With these liberating practices, one returns to birth and death, pervading the ten directions, and widely benefiting all beings, which is called dedication. Constantly in birth and death, one cultivates great compassion, which is called the ten grounds. Still in the sea of birth and death, one delights in the mind of liberation, the joy of Nirvana Samadhi, to remove the five obstacles, establish the stage of near-perfect enlightenment, and accomplish the path of Samantabhadra. Just like in the ten abodes, the first abode, the second abode, and even the third abode, one enters the ocean of Buddhahood. -------------------------------------------------------------------------------- 观察十二缘 多求出世心 三比丘表之 四住五住中 便以解脱心 返照世间境 及以十二缘 一切众尘劳 无不恒清净 身心无内外 十方悉无碍 一切皆禅林 与诸如来等
Chinese
(以明返照世间是解脱。以弥伽解脱二俗士表之。有国名住林。十二年行方至以表。十二缘生观达一终) 第六住位中 出世及世间 如是二解脱 皆悉总圆满 寂灭大神通 无功神慧满 (以海幢比丘表之。离出入息无复思觉。神用无方皆悉自在也) 第七方便住 广度诸众生 长养大悲行(以满愿优婆夷表之) 第八无功智 毗目瞿沙仙 能随邪见流 以同诸佛众 令入清净智 住处与前同 俱名为海岸 以表智悲同 第九婆罗门 号名为胜热 明九波罗蜜 能同邪见林 五热及刀山 从空而投火 摧伏诸苦行 悉令入正见 第十灌顶住 于智波罗蜜 以明十住满 以智行慈悲 师子幢王女 如此十住中 以十波罗蜜 和会智慈行 各各皆不同 胜进故如是 乃至十行中 十向十地中 及以等觉位 一一诸位中 波罗蜜行别 互参各不同 不离初发心 右已上法门皆如来普光明智为体。差别智为用。使令 现代汉语译本 观察十二缘起 为了追求出世之心，三位比丘可以作为表率。 在四住地和五住地中，便以解脱之心， 反观世间的境界，以及十二缘起。 一切众生的烦恼，无不恒常清净。 身心没有内外之分，十方世界都没有阻碍。 一切都是禅定的园林，与诸佛如来平等无二。 （这表明反观世间就是解脱。以弥伽（Miga）解脱和二位俗士作为表率。有一个国家名叫住林（Zhulim），修行十二年才到达，以此表示通过观察十二缘起而达到终点。） 在第六住位中，出世间和世间， 这两种解脱，都完全圆满。 寂灭的大神通，无需功用，智慧圆满。 （以海幢（Haichuang）比丘作为表率。脱离出入息，不再有思虑和觉知。神通的应用无所不在，都自在无碍。） 第七方便住，广泛地度化众生， 增长广大的慈悲之行。（以满愿（Manyuan）优婆夷作为表率）第八无功用智， 毗目瞿沙仙（Vimugusa），能够随顺邪见的潮流， 与诸佛众生相同，使他们进入清净的智慧。 住处与前面相同，都名为海岸（Hai'an）， 以此表示智慧和慈悲相同。第九婆罗门（Poluomen）， 号名为胜热（Shengre），明白九种波罗蜜（Boluomi）， 能够与邪见之林相同，经历五热和刀山， 从空中投入火中，摧伏各种苦行， 使他们全部进入正见。第十灌顶住， 对于智慧波罗蜜（Zhi Boluomi），以此说明十住圆满。 以智慧、行动、慈悲，师子幢王女（Shizichuang Wangnu）， 在这十住中，以十种波罗蜜（Boluomi）， 调和智慧、慈悲、行动，各自都不相同。 因为不断精进所以这样，乃至十行中， 十向、十地中，以及等觉位， 每一个位次中，波罗蜜（Boluomi）的修行各不相同， 互相参照，各有不同，但不离最初的发心。 以上所有法门都以如来普光明智为本体，差别智为作用，使令