English
English version Previously, that was a state of Samādhi (定, concentration). Now, the reason for forming the Mudrā (印, seal) again is precisely to invite the wisdom Buddhas to bless and empower the four places of the body with their subtle influence, so that this physical body born of my parents will instantly become like the indestructible Vajra (金刚, diamond) body of a Bodhisattva (菩萨, enlightened being). Moreover, since Avalokiteśvara (观音, the Bodhisattva of Compassion) has already been visualized, there is concern that one might become deluded and chase after external objects. One should turn back to contemplate oneself, hence the phrase 'also equal'. Question: Since the seed syllable (字种, bīja) has already been used to grow and become Avalokiteśvara, why is there a need for further empowerment now? Answer: The initial stage represents growth, as one has not yet departed from awareness. Now, it is about personally realizing and entering. The Avalokiteśvara visualized earlier, in relation to the cause, can be called the fruit within the cause. After the empowerment, the very essence is the cause within the fruit. Question: Upon ascending the seat, one immediately arises with the Avalokiteśvara pride (观音慢, Avalokiteśvara's self-esteem). Why enter this Samādhi again now? Wouldn't that be redundant? Answer: The previous one is the fundamental Samādhi (根本定, mūla-samādhi), also called the correct position, also called the correct essence, like being a person at home. This re-entering Samādhi is like being a minister in the country. In reality, it is one entity, but differentiated by the place. Just as one wears military attire in the army and court attire in the court. Therefore, the fundamental Samādhi is white, and the performed Samādhi is golden. In the following rituals, there are many changes in the color of the body. One should understand this principle. Question: Clearly, five places are being empowered, why are only four places mentioned? Answer: When first ascending the seat, one immediately arises with the Avalokiteśvara pride, using the Hrīḥ (𠶹哩) syllable in the heart center to grow the essence of Avalokiteśvara. Therefore, one does not depart from the Hrīḥ syllable, which is the meaning of the essence, complete with undefiled Dharma (无漏法, anāsrava-dharma). It is only when descending from the seat that it no longer appears, so five places are not mentioned. The four places are: the crown of the head, the mouth, the throat, and the navel. One should visualize the Hūṃ (吽) syllable empowering the crown of the head, which is the meaning of the Tathātā (真如, suchness) merit. With this empowerment, no one can insult or subdue. Next, visualize the Oṃ (唵) syllable empowering the mouth, which is the meaning of the marks and characteristics (相好, lakṣaṇa) of the Tathāgata (如来, thus-gone). Next, visualize the Āḥ (阿) syllable empowering the throat, which is the meaning of the adornment of speech in various ways. Next, visualize the Lāṃ (览) syllable empowering the navel, which can purify the body and mind, making them as clear as water. With such empowerment, why worry that the body and mind are not the same as the undefiled essence of a Bodhisattva? With this Samādhi (to) vast aspiration. These four lines are dedicating one's own merits to all sentient beings in the Dharma realm, so that they may be reborn together in Sukhāvatī (西方, the Western Pure Land), see the Buddha (佛, Buddha), and hear the Dharma (法, Dharma). -------------------------------------------------------------------------------- 成就遍吉菩萨广大愿力也。 若人欲了知(至)惟心造。
Chinese
前来入定鉴机之后。谛观三界无安。犹如火宅。一切众生。身为八苦所逼。心被烦恼酷熬。求暂停舍。了不可得。众生本来与我同体。未有我安乐而彼轮转。故当兴慈运悲。乘定力而救之。是以称诵伽陀。示其出要之道。三光并照。直彻长夜昏衢。梵音演处。地狱顿空。神思游履。苦轮停息。顿使铁床铜柱。当体全真。博地凡夫。同御宝乘。故经云。善哉见诸佛。救世之圣尊。能于三界狱。免出诸众生。今欲破狱救彼众生。先伸华严经偈。此偈意正明唯心之旨。古人云。阿鼻依正。常处极圣之自心。诸佛法身。不离下凡之一念。能达性空之理。诸苦自然不及。但了性心现量。禅天之乐何殊。所言苦者。假设之词。设使有人而欲了知三世诸佛何得而成。应当观察法界之性。以真如体本来无凡圣之别。因随缘故作业有异。所以十界升沉六道不等。何则。若真如随无明缘而造染业。则感六趣之报。若真如随不思议缘而修戒定慧业。则登四圣之果。故曰一切唯心造也。经云。三界无别法。惟是一心作。宗镜录云。应观法界性者。则真如理观也。一切唯心造者。即唯识事观也。以理观唯识之性。诸佛证此为成佛之体。以事观唯识之相。众生达此为出要之门。 成就遍吉菩萨（Samantabhadra，普贤菩萨）广大愿力。 ‘若人欲了知(至)惟心造’。 前来入定鉴机之后，仔细观察三界没有安宁，犹如火宅。一切众生，身体被八苦所逼迫，心被烦恼残酷煎熬，想要暂时停歇，完全不可能得到。众生本来与我同体，没有我安乐而他们却在轮回的道理，所以应当兴起慈悲，凭借定力来救度他们。因此称诵伽陀（Gatha，偈颂），向他们展示脱离苦难的道路。三光（指佛光、法光、僧光）同时照耀，直接照彻长夜昏暗的道路。梵音演说之处，地狱顿时空无。神思游历，苦难的轮转停息。立刻使铁床铜柱，当下全部变为真实。广大的凡夫，一同乘坐宝贵的车辆。所以经中说：‘善哉见诸佛，救世之圣尊，能于三界狱，免出诸众生。’现在想要打破地狱，救度那些众生，首先宣扬《华严经》的偈颂。这偈颂的意义正是阐明唯心的宗旨。古人说：‘阿鼻地狱的依报和正报，常常处于极圣的自心之中；诸佛的法身，不离下凡夫的一念。’能够通达性空的道理，各种苦难自然不能侵及。只要了解性心现量，禅天的快乐又有什么不同呢？所说的苦，只是假设的说法。假设有人想要了解三世诸佛是如何成就的，应当观察法界的本性，以真如的本体本来没有凡夫和圣人的区别，因为随顺因缘的缘故，所造的业有差异，所以十界有上升和沉沦，六道有不平等。为什么呢？如果真如随顺无明之缘而造作染污的业，那么就感受六趣的果报；如果真如随顺不可思议之缘而修习戒定慧的业，那么就登上四圣的果位。所以说一切都是唯心所造。经中说：‘三界没有别的法，唯一是心所造作。’《宗镜录》中说：‘应当观察法界的本性’，这就是真如理观。‘一切唯心造’，这就是唯识事观。以理观唯识的本性，诸佛证悟这个而成为佛的本体；以事观唯识的相状，众生通达这个而成为脱离苦难的门径。
English
Accomplishing the vast vows of Samantabhadra Bodhisattva (the Bodhisattva of Universal Goodness). 'If one wishes to understand (to) only the mind creates'. After entering Samadhi (state of meditative consciousness) and discerning the opportune moment, carefully observe that there is no peace in the Three Realms, like a burning house. All sentient beings are oppressed by the Eight Sufferings in their bodies, and their minds are cruelly tormented by afflictions. Seeking a temporary respite is utterly unattainable. Sentient beings are originally one with me; there is no reason for me to be at peace while they are in transmigration. Therefore, one should arouse compassion and use the power of Samadhi to save them. Thus, recite the Gatha (verse), showing them the path to liberation. The Three Lights (Buddha light, Dharma light, Sangha light) shine together, directly illuminating the dark paths of the long night. Where the Brahma sound is spoken, the hells are instantly emptied. Spiritual thoughts roam, and the wheel of suffering ceases. Instantly, the iron beds and copper pillars are entirely transformed into truth. Ordinary people everywhere ride together on precious vehicles. Therefore, the Sutra says: 'Excellent is seeing all the Buddhas, the holy and venerable ones who save the world, who can free all sentient beings from the prisons of the Three Realms.' Now, wishing to break the hells and save those sentient beings, first proclaim the verses of the Avatamsaka Sutra (Flower Garland Sutra). The meaning of these verses precisely clarifies the principle of 'only the mind'. The ancients said: 'The environment and retribution of Avici Hell are always within the self-mind of the utmost sage; the Dharmakaya (Dharma body) of all Buddhas is inseparable from the single thought of a lower mortal.' Being able to understand the principle of the emptiness of nature, all sufferings naturally cannot reach. As long as one understands the present measure of the nature-mind, what difference is there from the joy of the Dhyana heavens? What is called suffering is merely a hypothetical statement. Suppose someone wishes to understand how the Buddhas of the Three Times attain enlightenment, they should observe the nature of the Dharma Realm, because the essence of Suchness (Tathata) originally has no distinction between ordinary and holy. Because of following conditions, the karma created is different, so the Ten Realms have ascending and descending, and the Six Paths are unequal. Why? If Suchness follows the condition of ignorance and creates defiled karma, then one experiences the retribution of the Six Realms; if Suchness follows the condition of inconceivable and cultivates the karma of precepts, Samadhi, and wisdom, then one ascends to the fruit of the Four Saints. Therefore, it is said that everything is created by the mind alone. The Sutra says: 'There is no other Dharma in the Three Realms, only the creation of the one mind.' The Zong Jing Lu (Record of the Source Mirror) says: 'One should observe the nature of the Dharma Realm,' this is the Suchness principle contemplation. 'Everything is created by the mind alone,' this is the Vijnapti-matrata (consciousness-only) phenomena contemplation. Using principle to contemplate the nature of Vijnapti-matrata, the Buddhas realize this and become the essence of Buddhahood; using phenomena to contemplate the appearance of Vijnapti-matrata, sentient beings understand this and become the gateway to liberation. --------------------------------------------------------------------------------
Chinese
良以一文之妙。摄义无遗。一偈之功。能破地狱。纂灵记云。有京兆人王明干。本无戒行。曾不修善。因病致死。被二人引至地狱门前。心念地藏菩萨。乃见一僧人教诵偈云。若人欲了知。三世一切佛。应观法界性。一切唯心造。菩萨授记已。谓曰。诵得此偈。能破地狱苦。其人诵已。遂入见王。王问此人。有何功德。答云。唯持一偈。具如上说。王遂放免。当诵偈时。声所至处。受苦之者。皆得解脱。三日乃苏。忆持此偈。向道俗说之。参验偈文。方知华严经中。无量菩萨云集。觉林菩萨所说之偈。意明地狱心造。了知心作佛。地狱自空耳。故知若观此心。不唯离苦。不唯破地狱界。乃至十法界一时破尽。以入真空一际法故。 次结破地狱印。 结印诵咒。增长自心。成红色观世音。心舌印上三处。皆有红色𠶹哩字放光。如日初出之状。三光同照阿鼻地狱。彼蒙光照。悉皆破坏。观佛三昧海经云。是时佛心如红莲花。莲花叶开八万四千诸白色光。其光遍照五道众生。此光出时。受苦众生皆悉出现。所谓阿鼻地狱。十八小狱。八寒八热。乃至百亿刀林等狱。皆悉破坏。今行人亦当效此观也。问。一处放光。足以破之。何用三乎。答。为彼众生三业妄造而成此狱。故今亦用三业放光以破之也。又问。地狱是 现代汉语译本： 因为一句偈文的精妙，就能完整地包含所有义理；因为一首偈颂的功德，就能破除地狱之苦。据《纂灵记》记载，京兆人王明干，原本没有戒律修行，也不曾修习善事，因病去世后，被两个阴差引到地狱门前。他心中忆念地藏菩萨（Ksitigarbha Bodhisattva），便见到一位僧人教他诵念偈颂说：‘若人欲了知，三世一切佛，应观法界性，一切唯心造。’（如果有人想要了解过去、现在、未来一切诸佛，应当观察法界的本性，明白一切都是由心所造。）菩萨（Bodhisattva）授记完毕后，告诉他说：‘诵念这首偈颂，就能破除地狱的苦难。’那人诵念之后，便进入地府见阎罗王。阎罗王问这个人有什么功德，他回答说：‘唯独持诵一首偈颂，内容如上所说。’阎罗王于是放他免罪。当他诵念偈颂时，声音所到之处，所有受苦的众生，都得到解脱。三天后他苏醒过来，回忆并记住这首偈颂，向僧人和俗人讲述此事。对照偈文，才知道是《华严经》（Avatamsaka Sutra）中，无量菩萨（Bodhisattvas）云集，觉林菩萨（Kakuda Buddhas）所说的偈颂。意思是说明地狱是由心所造，了知心能作佛，地狱自然空无。所以要知道，如果观察此心，不仅能脱离苦难，不仅能破除地狱界，乃至十法界都能一时破尽，从而进入真空一际的法界。 接下来结破地狱印。 结印诵咒，增长自心，观想自身成为红色的观世音（Red Avalokiteshvara）。手印、心、舌这三处，都有红色的𠶹哩（Hrih）字放出光明，如同初升的太阳。三道光明一同照耀阿鼻地狱（Avici Hell）。地狱中的众生蒙受光照，全部都被摧毁。《观佛三昧海经》（Buddha Samadhi Sea Sutra）中说，这时佛心如红莲花，莲花叶片开放出八万四千道白色光芒。这些光芒遍照五道众生。光芒出现时，受苦的众生都得以解脱，所谓的阿鼻地狱、十八小狱、八寒八热地狱，乃至百亿刀林等地狱，全部都被摧毁。现在修行人也应当效法这种观想。有人问：一处放光，就足以破除地狱，为何要用三处放光呢？回答说：因为那些众生以身、口、意三业妄造恶业才形成地狱，所以现在也用身、口、意三业放光来破除它。又有人问：地狱是...