English
English version: Common Dharma is the teeth. Great vows are the shoulders. Samadhi is the waist. The Tathagatagarbha (the womb of the Tathagata, Buddha-nature) is the abdomen. Expedient wisdom and real wisdom are the hands. Dhyana (meditation) and prajna (wisdom) are the feet. These and so on are the adornments of the Dharmakaya (Dharma body). Above is self-awakening, below is awakening others, which is the practice of the Bodhisattva path. The Bodhisattva contemplates (until) the lotus flower. It is said that this flower of enlightenment is inherent in everyone, and no one lacks it. All sentient beings possess it, and are originally one with all Bodhisattvas. Why be deluded and chase after shadows, possessing treasure but lost in a foreign land, without self-awareness? It is truly lamentable. Just as when the World Honored One saw the morning star and attained enlightenment, he exclaimed: 'Wonderful, all sentient beings possess the wisdom and virtuous characteristics of the Tathagata, but they cannot attain it because of delusional thoughts and attachments. If they abandon delusional thoughts, the wisdom without a teacher and natural wisdom will all manifest. I shall guide them.' The contemplation here is the contemplation of the practitioner, and it should not be divided into two separate parts. Why? Because the principle attained is the same. 'Each possesses' means, as the sutra says, 'Knowing that all dharmas are the self-nature of the mind, achieving the wisdom body without relying on others' enlightenment.' The pure Dharma realm is without delusion or defilement. The lotus flower is a metaphor, and the pure Dharma realm is the Dharma, combining the two. It refers to the one true Dharma realm, which is originally pure, without a speck of dust, and without the defilements of afflictions and delusions, just like the lotus flower does not cling to water. The Sixth Patriarch Huineng said: 'Who would have thought that the self-nature is originally so miraculous? Who would have thought that the self-nature is originally so complete? Who would have thought that the self-nature is originally so secret?' and so on. Each of the eight petals has a Tathagata. From here to 'shining,' these five sentences apply to both self and others. From the perspective of others, it means that all sentient beings equally share this lotus flower, and enter samadhi to contemplate Avalokiteshvara (the Bodhisattva of Compassion). From the perspective of self, it means that the practitioner and the eight Tathagatas simultaneously enter samadhi. Above, when speaking of the lotus flower, the eight petals were not mentioned, but here the eight petals are specifically mentioned. Why? The eight petals represent the eight consciousnesses. One flower represents one mind. The eight petals are all one flower, and the eight consciousnesses are all one mind. Above, the Bodhisattva has already transformed the consciousnesses into wisdom, and there is only one mind, so the eight petals are not mentioned. Now, sentient beings cannot lift... --------------------------------------------------------------------------------
Chinese
翻识海。截断情流。归于心原。八识炽然。故此独出八叶也。各有一如来者。起信论云。依如来藏故有生灭心。所谓不生不灭与生灭和合。非一非异。名为阿黎耶识。此识有二种义。能摄一切法。亦能生一切法。云何为二。一者觉义。二者不觉义。不觉有本末之殊。觉有始本之异。本觉为如。始觉为来。始本不二。名为如来。此独第八识有此义。从第八识复转起前七识。楞伽经云。藏识海常住。境界风所动。种种诸识浪。腾跃而转生。藏识既具。则前七识亦具如来之义。故经云。众生身中。念念有如来成正觉般涅槃。又云一切众生即菩提相。何也。谓若一念缘起无生。是人与佛何殊。其或识情不断。即此号曰众生。斯盖就机而说。若约行者已转八识成四智。四智皆能现身说法。有如来义也。 如来入定(至)观自在。 如来面向菩萨者。谓此菩萨即过去正法明如来。以故不分主伴。又莲花即因果同时。而菩萨亦因果同时也。花是因。莲是果。今果尚有菩萨。即因该果海也。花上有如来。即果彻因源也。万法显必同时。一际理无先后。冥真体于神化之域。彰德相于重玄之门。自非竿头进步。绝后再苏。焉能测如是之境界也。入定者。即同行者所入之刹那大悲定也。问。既曰面向。前四面可。后四得不背也。 现代汉语译本： 翻转识海（Alaya-识，根本识）。截断情识的流动。回归到心的本源。八识炽盛显现，因此单独显现出八叶（指八识）。每一识都具有如来（Tathagata，佛的称号）的性质。《起信论》说：‘依如来藏（Tathagatagarbha）的缘故，有生灭心。所谓不生不灭与生灭和合，非一非异，名为阿黎耶识（Alaya-识）。’此识有两种含义：能摄持一切法，也能生出一切法。什么是两种含义？一是觉悟的含义，二是不觉悟的含义。不觉悟有本末的差别，觉悟有起始和根本的不同。本觉是‘如’，始觉是‘来’。始觉和本觉不是两个，名为如来。只有第八识具有这种含义。从第八识又转变生起前七识。《楞伽经》说：‘藏识（Alaya-识）之海常住不变，被境界的风所动，种种诸识的波浪，腾跃而生。’藏识既然具备，那么前七识也具备如来的含义。所以经中说：‘众生身中，念念有如来成正觉般涅槃。’又说一切众生即是菩提（Bodhi，觉悟）的相。为什么呢？因为如果一念缘起无生，这个人与佛有什么区别？如果识情不断，就称作众生。这大概是就众生的根机而说的。如果就修行人来说，已经转变八识成为四智（Four Wisdoms），四智都能现身说法，具有如来的含义。 如来入定（Samadhi，禅定）(至)观自在（Avalokitesvara，观世音菩萨）。 如来面向菩萨，是因为这位菩萨就是过去的正法明如来。因此不分主伴。而且莲花（Lotus）即是因果同时，而菩萨也是因果同时。花是因，莲是果。现在果位上还有菩萨，就是因包含着果海。花上有如来，就是果彻悟了因的根源。万法显现必定是同时的，一际的真理没有先后。在神化的领域中体会真实的本体，在重玄之门中彰显德行的相状。如果不是竿头更进一步，绝境之后再次苏醒，怎么能测度这样的境界呢？入定，就是同行者所进入的刹那大悲定。问：既然说是面向，前面四面可以理解，后面四面难道不是背对着吗？
English
English version: Turning over the Alaya-consciousness (Alaya-vijnana, the storehouse consciousness). Severing the flow of emotional consciousness. Returning to the origin of the mind. The eight consciousnesses are blazing, therefore the eight petals (referring to the eight consciousnesses) are manifested individually. Each consciousness possesses the nature of Tathagata (Buddha). The Awakening of Faith in the Mahayana says: 'Relying on the Tathagatagarbha (the womb of the Tathagata), there arises the mind of birth and death. That which is called neither birth nor death, yet combines with birth and death, is neither one nor different, is named Alaya-consciousness.' This consciousness has two meanings: it can encompass all dharmas, and it can also generate all dharmas. What are the two meanings? One is the meaning of awakening, and the other is the meaning of non-awakening. Non-awakening has differences in origin and end, and awakening has differences in beginning and root. Original awakening is 'suchness' (如), initial awakening is 'coming' (来). Initial awakening and original awakening are not two, and are named Tathagata. Only the eighth consciousness has this meaning. From the eighth consciousness, the first seven consciousnesses arise again. The Lankavatara Sutra says: 'The sea of storehouse consciousness (Alaya-vijnana) is constant and unchanging, moved by the wind of the realm of objects, the waves of various consciousnesses leap and arise.' Since the storehouse consciousness is complete, then the first seven consciousnesses also possess the meaning of Tathagata. Therefore, the sutra says: 'Within the bodies of sentient beings, in every moment there is a Tathagata attaining perfect enlightenment and entering Nirvana.' It also says that all sentient beings are the aspect of Bodhi (enlightenment). Why? Because if a single thought arises from dependent origination without arising, what difference is there between this person and a Buddha? If emotional consciousness is not severed, it is called a sentient being. This is probably said in accordance with the capacity of sentient beings. If speaking of practitioners, they have already transformed the eight consciousnesses into the Four Wisdoms, and the Four Wisdoms can all manifest bodies and preach the Dharma, possessing the meaning of Tathagata. Tathagata entering Samadhi (meditative absorption) (to) Avalokitesvara (the Bodhisattva of Compassion). The Tathagata facing the Bodhisattva is because this Bodhisattva is the past Right Dharma Brightness Tathagata. Therefore, there is no distinction between host and guest. Moreover, the lotus (Padma) is the simultaneousness of cause and effect, and the Bodhisattva is also the simultaneousness of cause and effect. The flower is the cause, and the lotus is the effect. Now there is still a Bodhisattva in the fruition, which means that the cause encompasses the sea of effects. The Tathagata on the flower means that the effect thoroughly understands the root of the cause. The manifestation of all dharmas must be simultaneous, and the truth of the one reality has no before or after. Experiencing the true essence in the realm of spiritual transformation, manifesting the aspect of virtue in the gate of profound mystery. If one does not take a further step from the top of the pole, and awaken again after utter exhaustion, how can one fathom such a realm? Entering Samadhi is the instantaneous great compassion Samadhi entered by fellow practitioners. Question: Since it is said to be facing, the front four faces are understandable, but aren't the back four faces facing away? --------------------------------------------------------------------------------
Chinese
答。谓圆通之身。本无背向。如鸡犀枕。面面皆正。岂同众生分段之身。向东则背西。面南则背北。如大通智胜佛坐于道场。诸梵天等。东看则曰在西。南观咸曰在北。宁有一定之向哉。知道者更须向无向背处看。 项珮圆光(至)及晃耀。 上句彰殊胜身。下句彰殊胜境。若在法上。明众生心。从本以来具无漏智。炳焕灵明。洞彻不昧。经云。世尊语金刚慧菩萨言。我以佛眼。观一切贪欲瞋恚愚痴诸烦恼中。有如来智如来眼如来身。结跏趺坐。俨然不动。善男子。一切众生虽在诸趣。烦恼身中。有如来藏。常无污染。德相具足。如我无异。楞伽云。如来藏自性清净。转三十二相入众生身中。为蕴所覆。烦恼所缠。临济云。有一无位真人。在汝赤肉团中放光动地。正明即众生心中有如来智慧德相。故云无一众生而不具有如来智慧德相。上十四句。总显理事二种法界。下二句。方入理事无碍法界。 次想其花(至)虚空界。 次想者。欲行人以三昧光照彼心花。令其心开意解。即得以理相应。其花舒大者。以事揽理成。故能渐舒大。理随事变。故能遍法界。未有事不依理。故随理之事。一一如理圆满。遂令一尘普遍法界时。诸尘皆遍。一多无碍。大小相容。此是理事无碍法界。 思彼觉 现代汉语译本：回答：这是指圆满融通的法身，本来就没有背和向的区别。就像鸡形或犀牛形状的枕头，每个面都是正面。怎么会像众生那样有分段的身躯，面向东边就背对西边，面向南边就背对北边呢？就像大通智胜佛坐在道场中，诸位梵天等，从东边看就说佛在西边，从南边看都说佛在北边，哪里有一个固定的方向呢？明白这个道理的人更应该向没有方向和背向的地方去看。 ‘项佩圆光（至）及晃耀’ 上一句彰显了殊胜的法身，下一句彰显了殊胜的境界。如果从佛法的角度来说，这是说明众生的心，从本来就具备没有缺陷的智慧，明亮而灵敏，透彻而不昏昧。《楞伽经》说：‘世尊告诉金刚慧菩萨说，我用佛眼观察一切贪欲、嗔恚、愚痴等各种烦恼中，有如来智慧、如来眼、如来身，结跏趺坐，端正不动。善男子，一切众生虽然在各种境况和烦恼身中，有如来藏，常常没有污染，功德相好具足，和我没有差别。’《楞伽经》又说：‘如来藏自性清净，转成三十二相进入众生身中，被五蕴所覆盖，被烦恼所缠绕。’临济禅师说：‘有一位无位真人，在你的赤肉团中放光动地。’这正是说明众生的心中有如来的智慧和功德相好。所以说没有一个众生不具有如来的智慧和功德相好。’上面十四句，总的显示了事和理两种法界。下面两句，才进入理事无碍的法界。 ‘次想其花（至）虚空界’ ‘次想’是指，希望修行人用三昧的光芒照耀那朵心花，使他们的心开启，理解佛法，就能与真理相应。那朵花舒展开来变大，是用事相来包含真理而成就的，所以能够逐渐舒展开来变大。真理随着事相而变化，所以能够遍布法界。没有哪件事不依赖于真理，所以随着真理的事相，每一件事都如真理般圆满。于是使一粒微尘普遍法界时，所有的微尘都普遍法界，一和多没有障碍，大小互相容纳。这就是理事无碍的法界。 ‘思彼觉’