English
English version Observing the Twelve Nidanas (Twelve Links of Dependent Origination) To seek the mind of transcendence, the three Bhikkhus (monks) exemplify it. Within the Four Abodes and Five Abodes, one uses the mind of liberation, To reflect upon the realms of the world, and the Twelve Nidanas (Twelve Links of Dependent Origination). All the defilements of beings are constantly pure. Body and mind have no inside or outside, and the ten directions are without obstruction. Everything is a garden of Chan (Zen) meditation, equal to all the Tathagatas (Buddhas). (This shows that reflecting upon the world is liberation. Miga's (Miga) liberation and two laypeople exemplify it. There is a country named Zhulim, reaching it after twelve years of practice, indicating reaching the end through observing the Twelve Nidanas (Twelve Links of Dependent Origination).) In the sixth Abode, both transcendence and the world, These two liberations are completely fulfilled. The great supernatural power of Nirvana (extinction) is effortless, and wisdom is complete. (Haichuang (Haichuang) Bhikkhu (monk) exemplifies it. Separated from inhalation and exhalation, there is no more thought or awareness. The application of supernatural powers is boundless and free.) The seventh Abode of Expediency, extensively liberating all beings, Nurturing the practice of great compassion. (Manyuan (Manyuan) Upasika (laywoman) exemplifies it.) The eighth effortless wisdom, Vimugusa (Vimugusa) the Immortal, is able to follow the flow of heretical views, Being the same as all Buddhas and beings, leading them into pure wisdom. The dwelling place is the same as before, both named Hai'an (Hai'an, Seashore), Indicating that wisdom and compassion are the same. The ninth Brahmin (Poluomen), Named Shengre (Shengre), understands the nine Paramitas (Boluomi, Perfections), Able to be the same as the forest of heretical views, experiencing the five heats and the mountain of knives, Throwing himself into the fire from the sky, subduing all kinds of ascetic practices, Leading them all into right view. The tenth Abode of Consecration, Regarding the Wisdom Paramita (Zhi Boluomi, Perfection of Wisdom), this explains the fulfillment of the Ten Abodes. With wisdom, action, and compassion, the Lion Banner Princess (Shizichuang Wangnu), In these Ten Abodes, with the Ten Paramitas (Boluomi, Perfections), Harmonizing wisdom, compassion, and action, each being different. Because of continuous progress, it is like this, even in the Ten Practices, In the Ten Directions, the Ten Grounds, and the position of Near-Perfect Enlightenment, In each position, the practice of Paramita (Boluomi, Perfection) is different, Referring to each other, each is different, but not separated from the initial aspiration. All the above Dharma (teachings) take the Tathagata's (Buddha's) Universal Light Wisdom as the substance, and the Differentiated Wisdom as the function, enabling --------------------------------------------------------------------------------
Chinese
智慧充满。以为法界。大乘经云。十二有支皆依一心而立。随事贪欲与心共生。心是行(名色是生)。于行迷惑生识。行识共生名色。名色增长六处。三分合为触(名色识三六根为分)。触共生是受。受无厌生爱。爱摄不舍是取。彼诸有支生是有。有所起名生。生熟为老。老坏为死(以下经云。十二有支皆有种业。如经自具明也)。于十二有支为三苦。一无明及行六根是行苦。触受是苦苦。余是坏苦(爱取有生老死是也)。以无明灭三苦总灭。即得三空三昧。空三昧无相三昧无愿三昧。于一心境无有愿求。唯以大悲为首。教化一切众生故。二乘观十二有支。空烦恼。总灭智慧。大慈大悲亦灭。菩萨观之。诸缘由性空。无生无灭。无受命者。教化众生不灭诸行。乃至十空三昧现前。常恒不舍一切众生。广如经说。十二缘生法虽一法一切贤圣皆于中作观。各各获利不同。十波罗蜜一法。五位菩萨胜进各各名目德用不同。不可一向准之。 解迷显智成悲十明论(终) 现代汉语译本：智慧充满，遍及整个法界（Dharmadhatu，指宇宙万法的本体）。大乘经典说，十二有支（Twelve Nidanas，又称十二因缘，是佛教关于生命轮回的理论）都依一心而建立。随着事物产生的贪欲与心一同生起，心是行（Karma，业力，此处指推动轮回的力量），名色（Nama-rupa，精神和物质的结合）是生（Birth，出生）。由于对行的迷惑而产生识（Consciousness，意识）。行和识共同产生名色。名色增长形成六处（Six Sense Bases，六根，即眼、耳、鼻、舌、身、意）。三者合在一起成为触（Contact，接触，指根、境、识三者的结合）。触共同产生受（Feeling，感受）。对感受没有厌倦而产生爱（Craving，渴爱）。爱不断摄取而不舍弃就是取（Grasping，执取）。这些有支产生有（Becoming，有，指导致未来果报的行为）。由有而产生生（Birth，出生）。生走向成熟就是老（Aging，衰老）。老朽败坏就是死（Death，死亡）。（以下经文说，十二有支都有其种子业力，如经文自身所详细说明。） 对于十二有支来说，有三种苦。一是无明（Ignorance，无知）和行，以及六根，这是行苦（Dukkha of Formation，行苦，由业力造成的苦）。触和受是苦苦（Dukkha of Suffering，苦苦，直接的痛苦感受）。其余的是坏苦（Dukkha of Change，坏苦，快乐变质带来的痛苦）（爱、取、有、生、老、死就是）。因为无明灭尽，所以三种苦全部灭尽，就能获得三空三昧（Three Samadhis of Emptiness，三种空性三昧）。空三昧（Emptiness Samadhi，空三昧）、无相三昧（Signlessness Samadhi，无相三昧）、无愿三昧（Wishlessness Samadhi，无愿三昧）。对于一心之境，没有愿求，唯以大悲为首，教化一切众生。二乘（Two Vehicles，声闻乘和缘觉乘）观察十二有支，空掉了烦恼，全部灭尽了智慧，大慈大悲也灭尽了。菩萨观察十二有支，诸缘由自性本空，无生无灭，没有受命者，教化众生而不灭诸行，乃至十空三昧（Ten Emptiness Samadhis，十空三昧）现前，常常不舍弃一切众生，详细内容如经典所说。十二缘生法虽然是一法，一切贤圣都在其中作观，各自获得的利益不同。十波罗蜜（Ten Paramitas，十波罗蜜）虽然是一法，五位菩萨（Five Stages of Bodhisattvas，五位菩萨）胜进时，各自的名目德用不同，不可一概而论。 解迷显智成悲十明论（终）
English
English version: Wisdom is complete, pervading the entire Dharmadhatu (the realm of all phenomena). The Mahayana Sutra says that the Twelve Nidanas (the twelve links of dependent origination, a Buddhist theory about the cycle of life and death) are all established based on a single mind. Craving that arises with things is born together with the mind; the mind is Karma (action, here referring to the force that drives reincarnation), and Nama-rupa (the combination of mind and matter) is Birth. Because of delusion about Karma, Consciousness arises. Karma and Consciousness together produce Nama-rupa. Nama-rupa grows and forms the Six Sense Bases (the six roots: eye, ear, nose, tongue, body, and mind). The three combined become Contact (the combination of root, object, and consciousness). Contact together produces Feeling. Not being tired of feeling gives rise to Craving. Continuously grasping and not abandoning Craving is Grasping. These Nidanas produce Becoming. From Becoming arises Birth. Birth moving towards maturity is Aging. Aging and decay is Death. (The following sutra says that the Twelve Nidanas all have their seed karma, as the sutra itself explains in detail.) Regarding the Twelve Nidanas, there are three kinds of suffering. First, Ignorance and Karma, as well as the six roots, are the Dukkha of Formation (suffering caused by karma). Contact and Feeling are the Dukkha of Suffering (direct experience of pain). The rest is the Dukkha of Change (suffering caused by the change of happiness) (Craving, Grasping, Becoming, Birth, Aging, and Death). Because Ignorance is extinguished, all three kinds of suffering are completely extinguished, and one can attain the Three Samadhis of Emptiness. Emptiness Samadhi, Signlessness Samadhi, Wishlessness Samadhi. Regarding the state of the one mind, there is no seeking, only great compassion as the head, teaching all sentient beings. The Two Vehicles observe the Twelve Nidanas, emptying the afflictions, completely extinguishing wisdom, and also extinguishing great compassion. Bodhisattvas observe the Twelve Nidanas, that all conditions are empty by nature, without birth or death, without a receiver of life, teaching sentient beings without extinguishing all actions, until the Ten Emptiness Samadhis appear, constantly not abandoning all sentient beings, as detailed in the sutras. Although the Twelve Links of Dependent Origination are one dharma, all sages contemplate within it, each obtaining different benefits. Although the Ten Paramitas are one dharma, when the Five Stages of Bodhisattvas advance, their respective names, virtues, and functions are different, and cannot be uniformly applied. Commentary on the Ten Lights for Dispelling Delusion, Revealing Wisdom, and Accomplishing Compassion (End) --------------------------------------------------------------------------------