Chinese
行及诸佛法。或分为三。信佛法僧。或说四种。信佛法僧及与信戒。如成实说。或说八种。如地持说。信佛法僧即以为三。信佛菩萨神通之力通前为四。信种种因果是其世谛。信真实义是其真谛。通前为六。得义为七。得方便八。无上菩萨名为得义。一切菩萨所修学道名得方便。随别细分亦可无量。殷厚曰深。难坏称坚。此是法说。犹若金刚喻以显之。下明利他。法宝普照而雨甘露明其能益。法宝普照惠法教人。闻思修等三惠之法名之为法。此法可珍。又能照曜故说为宝。随机等示故名为普。开晓物心除其闇障说之为照。而雨甘露功德教人世间。甘露能除憔渴。功德善法能𨳝行人故名甘露。授人称雨。此明能益。于众言音微妙第一彰其能说。说前法时能宣吐也。谓于世俗言音之中最为第一。 第二解中深入缘起断邪见等。是其自利。入深缘起明能摄治。观穷曰深。解顺名入。言缘起者。谓十二缘。经名因缘亦称缘起亦曰缘集。籍因托缘诸法得生故名因缘。法籍缘起故曰缘起。法从缘集故称缘集。名字是何。谓从无明乃至老死。云何深入因缘之法。唯真不生单妄不成。真妄和合方得集起。于中开合广略不定。或分为二。唯真与妄。据妄统摄十二因缘。皆妄心起名之为妄。据真统收。皆真心起说以为真。或以为三。 一事缘起。十二因缘皆是六种事识所为。二妄缘起。据妄统摄十二因缘。皆是七识妄想心作。如蔑所见。故经说言三界虚妄皆一心作。妄心作矣。三真缘起。据真统摄十二因缘。皆真心作。如波水作此。如地经六地中说。故彼经言。十二因缘皆一心作。谓何黎耶真心作矣。细分有六。于前事识因缘之中义别有二。一事相因缘三世流转。非我我所。如毗昙说。二虚假因缘。十二因缘皆是名用虚假之有。无有自性。如成实说。于前妄识因缘之中义别亦二。一妄相因缘。十二因缘是实幻虚妄相有之。如化如炎。无相为相。相即无相。不但无性。相亦叵得。二妄想因缘。十二因缘皆妄心起。心外无法。如蔑所睹。但是心见。心外无法。于前真识因缘之中义别亦二。一真用因缘。如来藏性不染而染。起十二缘。故经说言。如来藏性是其一切善不善因。能遍兴造一切趣生。犹如彼见变现众趣。又经亦言。即此法界轮转五道名曰众生。此等皆是真用因缘。二真体因缘。如来藏性是因缘体。名曰因缘。而此体中无因缘相。良以真实如来藏性是缘体故。经中宣说十二因缘以为佛性。见十二缘名为见佛见法见僧因缘。如是此诸诸菩萨皆能穷达。故曰深入。此明摄治。 下明离障。断诸邪见正使永亡。五见非一。说以为诸法。外推求名 现代汉语译本：一、事缘起。十二因缘皆是六种事识所为。 二、妄缘起。据妄统摄十二因缘，皆是七识妄想心所作。如眼翳所见。故经上说，‘三界虚妄皆一心作’。是妄心所作。 三、真缘起。据真统摄十二因缘，皆是真心所作。如水起波。如《地经》六地中所说。故彼经说，‘十二因缘皆一心作’。这是指阿黎耶（Ālaya）真心所作。 细分有六种。于前述事识因缘之中，意义区别有二：一、事相因缘，三世流转，非我非我所。如《毗昙》（Abhidharma）所说。二、虚假因缘，十二因缘皆是名用虚假之有，没有自性。如《成实论》（Satyasiddhi）所说。 于前述妄识因缘之中，意义区别也有二：一、妄相因缘，十二因缘是如幻如化的虚妄相有，如幻如焰，无相为相，相即无相，不但无自性，相也不可得。二、妄想因缘，十二因缘皆是妄心所起，心外无法，如眼翳所见，只是心见，心外无法。 于前述真识因缘之中，意义区别也有二：一、真用因缘，如来藏性不染而染，生起十二因缘。故经上说，‘如来藏性是其一切善不善因，能普遍兴造一切趣生’，犹如彼眼见变现众趣。又经也说，‘即此法界轮转五道，名为众生’。这些都是真用因缘。 二、真体因缘，如来藏性是因缘的本体，名为因缘。而此本体中没有因缘之相。因为真实如来藏性是缘的本体。经中宣说十二因缘即是佛性。见十二因缘名为见佛、见法、见僧因缘。像这样，这些菩萨都能彻底通达，所以说深入。这是说明摄受和调伏。 下面说明远离障碍。断除各种邪见，使正见永远存在。五见并非单一，说是诸法，向外推求名相。
English
English version: First, the origination of events. The Twelve Nidānas (Dvādaśāṅga-pratītyasamutpāda, twelve links of dependent origination) are all caused by the six types of event consciousness. Second, the illusory origination. According to illusion, the Twelve Nidānas are governed and controlled, all created by the seventh consciousness's deluded mind. Like what is seen through cataracts. Therefore, the scripture says, 'The three realms are illusory, all created by one mind.' It is created by the deluded mind. Third, the true origination. According to truth, the Twelve Nidānas are governed and controlled, all created by the true mind. Like waves made by water. As described in the sixth ground of the *Daśabhūmika Sūtra*. Therefore, that scripture says, 'The Twelve Nidānas are all created by one mind.' This refers to the Ālaya (Ālaya-vijñāna, storehouse consciousness) true mind. Divided into six in detail. Among the aforementioned event consciousness causes and conditions, there are two different meanings: First, the event aspect causes and conditions, the cycle of the three times, neither self nor belonging to self. As the *Abhidharma* (Buddhist philosophical texts) says. Second, the false causes and conditions, the Twelve Nidānas are all names and functions of false existence, without self-nature. As the *Satyasiddhi* (Tattvasiddhi Śāstra, an early Buddhist text) says. Among the aforementioned deluded consciousness causes and conditions, there are also two different meanings: First, the deluded aspect causes and conditions, the Twelve Nidānas are real, illusory, and deluded aspect existences, like illusions and flames, taking no-aspect as aspect, aspect is no-aspect, not only without self-nature, but also aspect is unattainable. Second, the delusion causes and conditions, the Twelve Nidānas are all arisen from the deluded mind, there is no dharma outside the mind, like what is seen through cataracts, only seen by the mind, there is no dharma outside the mind. Among the aforementioned true consciousness causes and conditions, there are also two different meanings: First, the true function causes and conditions, the Tathāgatagarbha (Tathāgatagarbha, the womb of the Buddhas) nature is defiled without being defiled, giving rise to the Twelve Nidānas. Therefore, the scripture says, 'The Tathāgatagarbha nature is the cause of all good and non-good, able to universally create all realms of existence,' like those eyes seeing the transformation of various realms. Also, the scripture says, 'This very Dharmadhātu (Dharmadhātu, the realm of dharma) revolves through the five paths, called sentient beings.' These are all true function causes and conditions. Second, the true substance causes and conditions, the Tathāgatagarbha nature is the substance of causes and conditions, called causes and conditions. But in this substance, there is no aspect of causes and conditions. Because the true Tathāgatagarbha nature is the substance of conditions. The scripture proclaims that the Twelve Nidānas are the Buddha-nature. Seeing the Twelve Nidānas is called seeing the Buddha, seeing the Dharma, seeing the Sangha causes and conditions. Like this, all these Bodhisattvas can thoroughly understand, therefore it is said to be profound. This explains embracing and subduing. The following explains being apart from obstacles. Cutting off all kinds of wrong views, so that right views will exist forever. The five views are not singular, saying that they are all dharmas, seeking names and forms externally. --------------------------------------------------------------------------------
Chinese
为邪见。见实除舍目之为断。有无二遍无复余习。残气亦尽。由证因缘非有无性。故便有无二边之见。永无余习。 下明利他。演法无畏如师子吼。自心不怯。其所讲说乃如雷震。说我益物。又冥无畏说□□□ 讲如雷震。语能生善。前中初言演法无畏。法说利他。依大智论。菩萨别有四种无畏。一总持无畏。于法广知不畏屈梪。二知根无畏。明了诸根随而授化不惧违失。三断疑无畏。随问能决不惧不堪。四答难无畏。随难能通不惧屈滞。如师子吼。喻以显之。后中讲说法说利他。如雷喻显。天雷一动卉蛰生永。法音一阐道根竞长。故取为喻。 第三行中初无有量已过量者。明其自行。行德深广无有分限故曰无量。非是世人算数能及故曰过量。又非世人算数能及名为无量。超出世人算数之限故曰过量。集众法下明其利他。集众法宝如海。道师摄化方便法如珍宝。门别非一。名众法宝。道人趣求名集。法宝如海。导师喻以显之。海中导师道人采宝。菩萨如是道人求法故取为喻。了达已下化德成就。先知法药后知众生。知法药中了达诸法知世谛也。了达深法知真谛也。知众生中善知众生往来所趣知过未也。知过去因名为知往。知未来果名来。所趣及心所行知现在也。知其现在心行善恶而教化之。 上叹 现代汉语译本：是为邪见。若能如实观察，断除对‘我’的执着，便能断除有和无这两种极端见解，不再有任何残余的习气。即使有残余的气息，也会完全消尽。因为证悟到诸法是依因缘而生，并非实有自性，所以才能超越有和无这两种极端见解，永不再有任何残余的习气。 下面阐述利他。宣讲佛法时无所畏惧，如同狮子吼一般。内心不怯懦，所讲的道理如同雷鸣般震耳发聩。宣说佛法是为了利益众生，又在无所畏惧的状态下宣说……讲法如同雷鸣，言语能够产生善果。前面、中间和最初的言语都体现了宣讲佛法的无畏。说法是为了利益他人。依据《大智度论》，菩萨特别有四种无畏：一、总持无畏（Dharani-fearlessness），对佛法广博通达，不畏惧被诘难；二、知根无畏（Knowing Faculties-fearlessness），明了众生的根器，随其根器而教化，不惧怕违背或错失；三、断疑无畏（Cutting Doubt-fearlessness），随众生的提问都能解答，不惧怕自己不能胜任；四、答难无畏（Answering Difficulties-fearlessness），随各种难题都能通达，不惧怕被困住。如同狮子吼，用狮子吼来比喻菩萨的无畏。后面、中间的讲说法是为了利益他人，如同雷鸣来比喻。天雷一响，蛰伏的生物都开始生长。佛法的声音一阐发，修道的根基竞相生长，所以用雷来做比喻。 第三行中，最初的‘无有量已过量者’，说明菩萨的自行。修行的功德深厚广博，没有限度，所以叫做‘无量’。不是世间人可以用算数来计算的，所以叫做‘过量’。又不是世间人可以用算数来计算的，叫做‘无量’。超出世间人算数的限度，所以叫做‘过量’。‘集众法下明其利他’，聚集众多的佛法，如同大海一般。导师摄受教化众生的方便法门，如同珍宝一样，门类各不相同，叫做‘众法宝’。修行人努力追求，叫做‘集’。佛法如同大海。用导师来比喻，如同大海中的导师引导修行人采宝。菩萨也是这样，修行人求法，所以用这个比喻。‘了达已下化德成就’，先要知道法药，然后要知道众生。知道法药，就能够通达诸法，也就是了解世俗谛。通达甚深的佛法，就是了解真谛。知道众生，就能够清楚地知道众生往来所趋向的地方，也就是知道过去和未来。知道过去的因，叫做‘知往’。知道未来的果，叫做‘来’。‘所趣及心所行’，是知道现在。知道众生现在的心行是善是恶，从而教化他们。 上面是赞叹。
English
English version: This is a wrong view. Seeing reality, eliminating the attachment to 'self', one can eliminate the two extreme views of existence and non-existence, and there will be no remaining habits. Even if there are residual traces, they will be completely exhausted. Because of realizing that all dharmas arise from conditions and do not have inherent nature, one can transcend the two extreme views of existence and non-existence, and there will be no remaining habits. The following explains benefiting others. Preaching the Dharma without fear is like a lion's roar. The mind is not timid, and the teachings are like thunder. Speaking the Dharma is to benefit sentient beings, and also speaking without fear... preaching is like thunder, and words can produce good results. The first, middle, and initial words all embody the fearlessness of preaching the Dharma. Speaking the Dharma is to benefit others. According to the *Mahaprajnaparamita Shastra* (Great Treatise on the Perfection of Wisdom), Bodhisattvas have four special kinds of fearlessness: 1. Dharani-fearlessness (Total Retention-fearlessness), being widely knowledgeable about the Dharma and not fearing being questioned; 2. Knowing Faculties-fearlessness, clearly understanding the faculties of sentient beings and teaching them accordingly, not fearing going against or missing the mark; 3. Cutting Doubt-fearlessness, being able to answer questions as they arise, not fearing being unable to handle them; 4. Answering Difficulties-fearlessness, being able to understand all kinds of difficulties and not fearing being trapped. Like a lion's roar, the lion's roar is used as a metaphor for the Bodhisattva's fearlessness. The later and middle preaching of the Dharma is to benefit others, like thunder as a metaphor. When thunder strikes, dormant creatures begin to grow. When the sound of the Dharma is proclaimed, the roots of the path grow rapidly, so thunder is used as a metaphor. In the third line, the initial 'immeasurable and beyond measure' explains the Bodhisattva's self-cultivation. The merit of practice is profound and vast, without limit, so it is called 'immeasurable'. It cannot be calculated by worldly people, so it is called 'beyond measure'. Also, it cannot be calculated by worldly people, so it is called 'immeasurable'. Exceeding the limits of worldly calculation is called 'beyond measure'. 'Gathering the Dharma below clarifies benefiting others', gathering many Dharmas is like the ocean. The expedient methods of the teacher to gather and transform sentient beings are like treasures, with different categories, called 'multitude of Dharma treasures'. Practitioners strive to seek, called 'gathering'. The Dharma is like the ocean. The teacher is used as a metaphor, like a teacher in the ocean guiding practitioners to collect treasures. The Bodhisattva is also like this, practitioners seek the Dharma, so this metaphor is used. 'Understanding below achieves the virtue of transformation', first knowing the Dharma medicine, then knowing sentient beings. Knowing the Dharma medicine, one can understand all Dharmas, which is understanding conventional truth. Understanding the profound Dharma is understanding ultimate truth. Knowing sentient beings, one can clearly know where sentient beings are going, which is knowing the past and future. Knowing the past cause is called 'knowing the past'. Knowing the future result is called 'coming'. 'Where they are going and what their minds are doing' is knowing the present. Knowing whether sentient beings' present minds are acting in good or evil, and then teaching them. The above is praise. --------------------------------------------------------------------------------