English
English version: Answer: This refers to the perfectly interconnected Dharmakaya (法身, Dharma body), which inherently has no back or front. Like a chicken-shaped or rhinoceros-shaped pillow, every side is the front. How can it be like the segmented bodies of sentient beings, where facing east means the back is to the west, and facing south means the back is to the north? Just as Mahābhijñā Jñānābhibhū Buddha (大通智胜佛, Greatly Penetrating Wisdom-Surpassing Buddha) sits in the Bodhimaṇḍa (道场, place of enlightenment), the various Brahma heavens (梵天, Brahma) and others, looking from the east say the Buddha is in the west, and viewing from the south all say the Buddha is in the north. Where is there a fixed direction? Those who understand this principle should look towards the place without direction or back. 'The necklace emits a halo (至) and shines brightly.' The previous sentence highlights the supreme Dharmakaya, and the following sentence highlights the supreme realm. If we consider it from the perspective of Dharma, it explains that the minds of sentient beings inherently possess undefiled wisdom, which is bright and intelligent, clear and unconfused. The Sutra says: 'The World Honored One told Vajra Wisdom Bodhisattva (金刚慧菩萨, Vajra Wisdom Bodhisattva), I observe with my Buddha-eye that within all greed, anger, ignorance, and various afflictions, there is the Tathāgata's (如来, Thus Come One) wisdom, the Tathāgata's eye, the Tathāgata's body, sitting in full lotus posture, dignified and unmoving. Good man, although all sentient beings are in various realms and afflicted bodies, they have the Tathāgatagarbha (如来藏, Buddha-nature), which is always unpolluted, and possesses complete virtuous characteristics, no different from me.' The Laṅkāvatāra Sūtra (楞伽经, Laṅkāvatāra Sūtra) also says: 'The Tathāgatagarbha is pure in nature, transforming into the thirty-two marks and entering the bodies of sentient beings, covered by the skandhas (蕴, aggregates) and entangled by afflictions.' Linji (临济, Linji) said: 'There is a true person without rank, emitting light and shaking the earth within your mass of red flesh.' This precisely explains that within the minds of sentient beings, there is the Tathāgata's wisdom and virtuous characteristics. Therefore, it is said that there is not a single sentient being who does not possess the Tathāgata's wisdom and virtuous characteristics. The above fourteen sentences generally reveal the two Dharmadhātus (法界, realms of reality) of principle and phenomena. The following two sentences then enter the Dharmadhātu of non-obstruction between principle and phenomena. 'Next, contemplate the flower (至) the realm of empty space.' 'Next, contemplate' means wishing the practitioner to illuminate that heart-flower with the light of Samadhi (三昧, concentration), so that their minds open and understand the Dharma, and they can then correspond with the truth. The flower unfolding and becoming large is accomplished by using phenomena to encompass principle, so it can gradually unfold and become large. Principle changes with phenomena, so it can pervade the Dharmadhātu. There is nothing that does not rely on principle, so the phenomena that follow principle are all perfectly fulfilled like principle. Thus, when a single dust particle pervades the Dharmadhātu, all dust particles pervade it, one and many are without obstruction, and large and small accommodate each other. This is the Dharmadhātu of non-obstruction between principle and phenomena. 'Think of that enlightenment.' -------------------------------------------------------------------------------- 华(至)共广大。
Chinese
思彼本觉之华。光明朗照。穷十法界。元是一真。与如来海会同时广大。更无二致也。何谓如来海会。有无量光明遍照法界。令彼诸觉花亦能遍照法界。互无障碍。交涉重重。如一室千灯。光光无杂。此事事无碍法界也。 心若不移(至)诸众生。 上句自觉。下句觉他。上来思惟。即是起行。心若不移此定。遂能兴无缘慈。运同体悲。愍诸众生。起于哀救。即是利他行也。何以故。以诸众生怀宝迷邦。持珠乞丐。本自是佛。迷而不觉。枉入诸趣。我今证此广大无碍境界。当以慈光普照。令彼顿悟无明实性即佛性。幻化空身即法身。如类我也。 觉花蒙照(至)观自在。 彼之觉花。果蒙吾光一照。如千年暗室。一灯能破。当下永脱苦恼。心花顿开。觉地圆净。便同菩萨无差别也。 莲花渐收同己量。 上八句皆舒。此一句独卷。约密说。即是增长究竟。准余已现前解云。从正位起名增长。复归正位名究竟。亦名始本不二也。上师云。有放不收同凡夫。有收不放是二乘。有收有放名秘密境界。收放总不同名无戏论法。此乃最极本续也。正表吾人自性。纵横自在。舒卷天然。儒云。放之则弥六合。卷之则退藏于密矣。 复结自在(至)观自在。 现代汉语译本： 华（至）共广大。 思念那本觉之华（本觉之花，指众生本具的觉悟之心）。光明朗照，遍及十法界（佛教宇宙观中的十种存在状态）。原本就是一真（唯一的真如实性），与如来海会（诸佛聚集的盛会）同时广大，没有丝毫差别。什么是如来海会呢？有无量光明遍照法界，使得那些觉花也能遍照法界，互相没有障碍，交织重叠，就像一间屋子里有成千上万盏灯，光光相照，没有混杂。这就是事事无碍法界（一切事物相互圆融，没有阻碍的境界）。 心若不移（至）诸众生。 上一句是自觉（自己觉悟），下一句是觉他（使他人觉悟）。以上思惟，就是开始行动。心若不为此定所动摇，就能兴起无缘慈（无条件的慈爱），运用同体悲（视众生如己的悲悯），怜悯众生，发起哀怜救助，这就是利他行（利益他人的行为）。为什么呢？因为众生怀抱宝藏却迷失在异乡，拿着宝珠去乞讨，本来就是佛，却因迷惑而不觉悟，白白地堕入各种境况。我现在证得这广大无碍的境界，应当用慈光普遍照耀，使他们立刻醒悟，明白无明（迷惑）的真实本性就是佛性，虚幻变化的身体就是法身（佛的真身），像我一样。 觉花蒙照（至）观自在。 他们的觉花，一旦蒙受我的光明照耀，就像千年暗室，一盏灯就能破除黑暗。当下永远脱离苦恼，心花立刻绽放，觉悟的境地圆满清净，便与菩萨没有差别了。 莲花渐收同己量。 前面八句都是舒展，这一句单独收敛。从密教的角度说，就是增长到究竟。按照已经显现的解释，从正位（正确的地位）开始叫做增长，恢复到正位叫做究竟，也叫做始本不二（开始和根本没有差别）。上师说，有放无收如同凡夫，有收无放是二乘（声闻乘和缘觉乘），有收有放叫做秘密境界，收放总不相同叫做无戏论法（超越一切言语概念的真理）。这才是最极根本的续部。正是表明我们自性的纵横自在，舒卷天然。儒家说，‘放之则弥六合，卷之则退藏于密’。 复结自在（至）观自在。
English
English version: Hua (to) together vast. Contemplate that Hua of Original Enlightenment (本觉之华, Benjue zhi Hua, the flower of original enlightenment, referring to the inherent enlightened mind of all beings). Its light shines brightly, pervading the ten Dharma realms (十法界, Shi Fajie, the ten realms of existence in Buddhist cosmology). Originally, it is the One True Reality (一真, Yi Zhen), simultaneously vast with the Assembly of the Tathagatas (如来海会, Rulai Haihui, the gathering of all Buddhas), without any difference. What is the Assembly of the Tathagatas? It is the immeasurable light that shines throughout the Dharma realms, enabling those flowers of enlightenment to also illuminate the Dharma realms, without any obstruction, interweaving and overlapping, like thousands of lamps in one room, each light pure and unmixed. This is the realm of unobstructed interpenetration of all phenomena (事事无碍法界, Shishi Wu'ai Fajie, the realm where all things are mutually accommodating and without hindrance). If the mind does not waver (to) all sentient beings. The previous sentence is self-enlightenment (自觉, Zijue), the next sentence is enlightening others (觉他, Jue Ta). The above contemplation is the beginning of action. If the mind does not waver from this samadhi, then one can arouse unconditioned loving-kindness (无缘慈, Wuyuan Ci), and exercise co-suffering compassion (同体悲, Tongti Bei), pitying all sentient beings, and initiating compassionate rescue, which is the altruistic act (利他行, Lita Xing, the act of benefiting others). Why? Because sentient beings, holding treasures, are lost in foreign lands, begging with jewels. Originally, they are Buddhas, but they are deluded and unenlightened, vainly entering various realms. Now that I have realized this vast and unobstructed state, I should universally illuminate them with the light of compassion, so that they may instantly awaken and understand that the true nature of ignorance (无明, Wuming) is Buddha-nature, and the illusory and transforming body is the Dharma-body (法身, Fashen, the true body of the Buddha), just like me. Enlightenment flower receives illumination (to) Avalokitesvara. Their enlightenment flower, once illuminated by my light, is like a thousand-year-old dark room, which can be broken by a single lamp. Immediately and forever freed from suffering, the flower of the mind instantly blooms, and the enlightened state is perfectly pure, becoming no different from a Bodhisattva. The lotus flower gradually retracts to the same measure as oneself. The previous eight sentences are all expansive, this sentence alone is contractive. From the perspective of esoteric teachings, it is the ultimate growth. According to the already manifested explanation, starting from the correct position (正位, Zhengwei) is called growth, and returning to the correct position is called ultimate, also called the non-duality of beginning and origin (始本不二, Shibun Bu'er). The Guru said, 'Having release without retraction is like ordinary people, having retraction without release is the Two Vehicles (二乘, Er Cheng, Shravakayana and Pratyekabuddhayana), having both retraction and release is called the secret state, and total difference between retraction and release is called non-conceptual Dharma (无戏论法, Wuxilun Fa, the truth beyond all verbal concepts)'. This is the most fundamental Tantra. It precisely represents the freedom of our self-nature, the naturalness of expansion and contraction. Confucianism says, 'When released, it fills the universe; when retracted, it retreats and hides in secrecy'. Again, knotting freedom (to) Avalokitesvara. --------------------------------------------------------------------------------
Chinese
以前乃是定中境界。今复结印者。正请智佛冥熏加持四处。今我父母所生之身。顿同菩萨坚固不坏之金刚身也。又前既现观音。今恐迷己逐物。当复回观自身。故云亦等。问。最初既已字种增长令成观音。何故今又加持耶。答。初表增长。由未离觉。今是亲证亲入也。前所观观音。望因则名因中果。加持之后。当体即果中因也问。登座即顿起观音慢。今复何故又入此定。岂不滥耶。答。前是根本定。亦名正位。亦名正体。如在家为人也。此复入定。如在邦为臣也。其实一体。而约处别也。如在戎则戎衣。在朝则朝衣。故根本定白色。所作定金色。向下一一作法。多有更改身色。当以此理鉴之。问。分明加持五处。云何只言四处者。答。初登座时。即顿起观音慢。以心间𠶹哩字中。增长观音体。故不离𠶹哩字。是本体义。具足无漏法。及至下座方才不现。故不言五处也。四处者。顶口喉脐是也。当观吽字加持顶。是真如功德义。用此加持。无能凌屈。次观唵字加持口。是如来相好义。次观阿字加持喉。是语庄严种种义。次观览字加持脐。能令身心清净。皎洁如水。如是加持。何患身心不同菩萨无漏之体也。 以此禅定(至)广大愿。 此四句。将自己之功德。而回施法界众生。同生西方。见佛闻法。 现代汉语译本 先前那是处于禅定中的境界。现在再次结印，正是为了祈请智慧佛以冥冥中的力量加持身体的四个部位，使我现在由父母所生的肉身，顿时变得如同菩萨一般坚固不坏的金刚身。而且之前已经观想出观音（Avalokiteśvara），现在恐怕自己迷惑而追逐外物，应当再次回过头来观照自身，所以说‘亦等’。问：最初既然已经用字种（种子字，bīja）增长使其成为观音，为什么现在又要加持呢？答：最初表示增长，因为还没有脱离觉悟。现在是亲自证悟亲自进入。之前所观想的观音，相对于因地而言，可以称为因中的果。加持之后，当体就是果中的因。问：登上法座就立刻生起观音慢（观音的自豪感），现在又为什么要进入这个禅定，难道不会重复吗？答：之前是根本定（根本禅定，mūla-samādhi），也叫正位，也叫正体，就像在家做人一样。这次再次入定，就像在国家做臣子一样。其实是一体的，只是根据所处的不同而有所区别。就像在军队里穿军装，在朝廷上穿朝服。所以根本定是白色，所作定是金色。接下来一一进行仪轨，很多地方会改变身体的颜色，应当用这个道理来理解。问：明明是加持五个部位，为什么只说四个部位呢？答：最初登上法座时，就立刻生起观音慢，用心间的𠶹哩（Hrīḥ）字中，增长观音的本体，所以不离开𠶹哩字，这是本体的意义，具足无漏法（无烦恼的法，anāsrava-dharma）。等到下座的时候才不显现，所以不说五个部位。四个部位是：顶、口、喉、脐。应当观想吽（Hūṃ）字加持头顶，是真如（Tathātā）功德的意义，用这个加持，没有谁能够凌辱屈服。其次观想唵（Oṃ）字加持口，是如来（Tathāgata）相好（三十二相八十种好）的意义。其次观想阿（Āḥ）字加持喉咙，是语言庄严种种意义。其次观想览（Lāṃ）字加持肚脐，能够使身心清净，像水一样皎洁。这样加持，还担心身心不同于菩萨无漏的本体吗？ 用这个禅定（直到）广大的愿望。 这四句，是将自己的功德，回向施与法界众生，共同往生西方（Sukhāvatī），见佛闻法。