T17n0842_大方廣圓覺修多羅了義經

大正藏第 17 冊 No. 0842 大方廣圓覺修多羅了義經

No. 842

◎大方廣圓覺修多羅了義經

大唐、罽賓三藏佛陀多羅譯

如是我聞：

一時，婆伽婆入于神通大光明藏，三昧正受，一切如來光嚴住持，是諸眾生清凈覺地；身心寂滅平等本際，圓滿十方不二隨順，于不二境現諸凈土。與大菩薩摩訶薩十萬人俱，其名曰文殊師利菩薩、普賢菩薩、普眼菩薩、金剛藏菩薩、彌勒菩薩、清凈慧菩薩、威德自在菩薩、辯音菩薩、凈諸業障菩薩、普覺菩薩、圓覺菩薩、賢善首菩薩等，而為上首；與諸眷屬皆入三昧，同住如來平等法會。

於是文殊師利菩薩在大眾中即從座起，頂禮佛足右繞三匝，長跪叉手而白佛言：「大悲世尊！愿為此會諸來法眾，說于如來本起清凈因地法行，及說菩薩于大乘中發清凈心，遠離諸病，能使未來末世眾生求大乘者不墮邪見。」作是語已五體投地，如是三請終而復始。

爾時，世尊告文殊師利菩薩言：「善哉！善哉！善男子！汝等乃能為諸菩薩諮詢如來因地法行，及為末世一切眾生求大乘者，得正住持不墮邪見。汝今諦聽！當爲汝說。」時，文殊師利菩薩奉教歡喜，及諸大眾默然而聽。

「善男子！無上法王有大陀羅

【現代漢語翻譯】現代漢語譯本 ◎大方廣圓覺修多羅了義經

大唐，罽賓（Kashmir）三藏佛陀多羅（Buddhatara）譯

如是我聞：

一時，婆伽婆（Bhagavan，世尊）進入神通大光明藏三昧（Samadhi，正定）之中，一切如來（Tathagata，佛）的光明莊嚴住持，這是所有眾生清凈覺悟之地；身心寂滅，迴歸平等本源，圓滿遍佈十方，無有對立而隨順一切，于不二之境顯現諸多清凈佛土。與大菩薩摩訶薩（Mahasattva，大菩薩）十萬人在一起，他們的名字是：文殊師利菩薩（Manjushri Bodhisattva）、普賢菩薩（Samantabhadra Bodhisattva）、普眼菩薩（Samantanetra Bodhisattva）、金剛藏菩薩（Vajragarbha Bodhisattva）、彌勒菩薩（Maitreya Bodhisattva）、清凈慧菩薩（Vimalamati Bodhisattva）、威德自在菩薩（Vikurvana Bodhisattva）、辯音菩薩（Bhasvara Bodhisattva）、凈諸業障菩薩（Sarvavaranavishkambhin Bodhisattva）、普覺菩薩（Samantabuddha Bodhisattva）、圓覺菩薩（Purnabuddha Bodhisattva）、賢善首菩薩（Bhadrapala Bodhisattva）等，他們是這些菩薩的上首；與所有眷屬都進入三昧，一同安住于如來平等法會之中。

這時，文殊師利菩薩在大眾中即從座位上站起，頂禮佛足，右繞三圈，長跪合掌，對佛說：『大悲世尊！愿為這次法會的諸位來者，宣說如來最初發起清凈之心的因地法行，以及宣說菩薩在大乘（Mahayana）中發起清凈心，遠離各種病患，能夠使未來末世的眾生求大乘者不墮入邪見。』說完這些話后，五體投地，這樣三次請求，始終如一。

這時，世尊告訴文殊師利菩薩說：『好啊！好啊！善男子！你們能夠爲了諸位菩薩諮詢如來因地法行，以及爲了末世一切求大乘的眾生，得到正確的住持而不墮入邪見。你們現在仔細聽！我將為你們宣說。』這時，文殊師利菩薩接受教誨，心生歡喜，以及所有大眾都默默地聽著。

『善男子！無上法王有大陀羅

【English Translation】 English version ◎The Sutra of Perfect Enlightenment of Great Extent and Full Awareness

Translated by Tripitaka Buddhatara from Kashmir of the Great Tang Dynasty

Thus have I heard:

At one time, the Bhagavan (World Honored One) entered the Samadhi (state of meditative absorption) of the Great Light Treasury of Spiritual Powers, upheld by the radiant majesty of all the Tathagatas (Thus Come Ones, Buddhas), which is the pure enlightened ground of all beings; body and mind were in tranquil extinction, returning to the fundamental source of equality, perfectly encompassing the ten directions without duality, manifesting various pure lands in the realm of non-duality. He was with ten thousand great Bodhisattva Mahasattvas (Great Beings), whose names are: Manjushri Bodhisattva, Samantabhadra Bodhisattva, Samantanetra Bodhisattva, Vajragarbha Bodhisattva, Maitreya Bodhisattva, Vimalamati Bodhisattva, Vikurvana Bodhisattva, Bhasvara Bodhisattva, Sarvavaranavishkambhin Bodhisattva, Samantabuddha Bodhisattva, Purnabuddha Bodhisattva, Bhadrapala Bodhisattva, and others, who were the foremost among them; together with all their retinues, they entered Samadhi, dwelling together in the Tathagata's Dharma assembly of equality.

Then, Manjushri Bodhisattva, in the midst of the assembly, immediately rose from his seat, prostrated himself at the Buddha's feet, circumambulated him three times to the right, knelt with palms together, and said to the Buddha: 'Great Compassionate World Honored One! May you, for the sake of all those who have come to this assembly, expound on the Dharma practices on the causal ground of the Tathagata's original arising of pure mind, and also expound on how Bodhisattvas, in the Mahayana (Great Vehicle), generate pure minds, stay away from all sicknesses, and enable future beings in the degenerate age who seek the Mahayana not to fall into wrong views.' Having spoken these words, he prostrated himself with his five limbs touching the ground, requesting in this way three times, from beginning to end.

At that time, the World Honored One said to Manjushri Bodhisattva: 'Excellent! Excellent! Good man! You are able to inquire about the Tathagata's Dharma practices on the causal ground for the sake of all Bodhisattvas, and for the sake of all beings in the degenerate age who seek the Mahayana, to attain correct abiding and not fall into wrong views. Now listen attentively! I will expound it for you.' Then, Manjushri Bodhisattva received the teaching with joy, and all the assembly listened in silence.

'Good man! The unsurpassed Dharma King possesses great Dharani

尼門，名為圓覺，流出一切清凈真如菩提涅槃及波羅蜜教授菩薩。一切如來本起因地，皆依圓照清凈覺相，永斷無明方成佛道。云何無明？善男子！一切眾生從無始來種種顛倒，猶如迷人四方易處，妄認四大為自身相，六塵緣影為自心相；譬彼病目見空中花及第二月。善男子！空實無花，病者妄執。由妄執故，非唯惑此虛空自性，亦復迷彼實花生處，由此妄有輪轉生死，故名無明。善男子！此無明者非實有體，如夢中人夢時非無，及至於醒了無所得；如眾空花滅于虛空，不可說言有定滅處，何以故？無生處故。一切眾生於無生中，妄見生滅，是故說名輪轉生死。善男子！如來因地修圓覺者，知是空花，即無輪轉，亦無身心受彼生死，非作故無，本性無故。彼知覺者猶如虛空，知虛空者即空花相，亦不可說無知覺性。有、無俱遣，是則名為凈覺隨順。何以故？虛空性故，常不動故，如來藏中無起滅故，無知見故，如法界性究竟圓滿遍十方故；是則名為因地法行。菩薩因此于大乘中發清凈心，末世眾生依此修行不墮邪見。」

爾時，世尊欲重宣此義而說偈言：

「文殊汝當知，　　一切諸如來，　從於本因地，　　皆以智慧覺，　了達于無明。　　知彼如空花，　即能免流轉，　　又如夢中人，　醒時不

【現代漢語翻譯】現代漢語譯本：尼門（Niman，菩薩名），名為圓覺（perfect enlightenment），流出一切清凈真如（true thusness）菩提（bodhi，覺悟）涅槃（nirvana，寂滅）及波羅蜜（paramita，到彼岸）教授菩薩。一切如來（tathagata，佛）本起因地，皆依圓照清凈覺相，永斷無明（ignorance）方成佛道。云何無明？善男子！一切眾生從無始以來種種顛倒，猶如迷路之人四方易位，妄認四大（four elements）為自身之相，六塵（six sense objects）緣影為自心之相；譬如患病之眼見空中之花及第二個月亮。善男子！空實無花，病者妄自執著。由於妄自執著的緣故，不僅迷惑于這虛空的自性，也迷惑于那實際花朵的生處，由此虛妄地有了輪轉生死，所以叫做無明。善男子！這無明並非真實存在，如同夢中的人，夢時並非沒有，等到醒來卻一無所得；如同虛空中的花朵滅于虛空，不可說它有固定的滅處，為什麼呢？因為它沒有生處。一切眾生在無生之中，虛妄地見到生滅，所以說叫做輪轉生死。善男子！如來在因地修行圓覺時，知道這是空花，就沒有輪轉，也沒有身心承受那生死，不是因為做了什麼才沒有，而是本性就沒有。那知覺者猶如虛空，知道虛空者就是空花的相，也不可說沒有知覺的本性。有和無都捨棄，這就叫做凈覺隨順。為什麼呢？因為虛空的本性，常住不動，如來藏（tathagatagarbha，如來藏）中沒有生滅，沒有知見，如法界（dharma-dhatu，法界）的本性究竟圓滿遍佈十方；這就叫做因地法行。菩薩因此在大乘（Mahayana，大乘）中發起清凈心，末世的眾生依此修行就不會墮入邪見。

當時，世尊想要再次宣說這個道理，就說了偈語：

文殊（Manjusri，文殊菩薩）你應當知道，一切諸如來，從於本因地，都以智慧覺，了達于無明。知道它如空花，就能免除流轉，又如夢中人，醒來時

【English Translation】 English version: Niman (name of a Bodhisattva), named Perfect Enlightenment (perfect enlightenment), emanates all pure True Thusness (true thusness), Bodhi (bodhi, enlightenment), Nirvana (nirvana, extinction), and Paramita (paramita, to the other shore) teaching Bodhisattvas. All Tathagatas (tathagata, Buddhas) in their causal ground of origination, rely on the perfectly illuminating pure awareness aspect to eternally sever ignorance (ignorance) and thus attain Buddhahood. What is ignorance? Good man! All sentient beings from beginningless time have various inversions, like a lost person who easily mistakes the four directions, falsely recognizing the four elements (four elements) as their own body's form, and the shadows of the six sense objects (six sense objects) as their own mind's form; like diseased eyes seeing flowers in the sky and a second moon. Good man! The sky actually has no flowers, but the sick person clings to them falsely. Because of this false clinging, they are not only deluded about the self-nature of this empty space, but also deluded about the place where the real flowers arise, and thus falsely have the cycle of birth and death, so it is called ignorance. Good man! This ignorance is not actually a substance, like a person in a dream, it is not non-existent during the dream, but upon awakening, nothing is obtained; like empty flowers disappearing in the sky, it cannot be said that there is a fixed place of extinction, why? Because there is no place of arising. All sentient beings, in the midst of no-arising, falsely see arising and ceasing, therefore it is called the cycle of birth and death. Good man! When the Tathagata cultivated Perfect Enlightenment in the causal ground, knowing that these are empty flowers, there is no cycle of rebirth, nor do body and mind receive that birth and death, it is not that it is non-existent because something was done, but because it is inherently non-existent. That knower is like empty space, and knowing empty space is the aspect of empty flowers, and it cannot be said that there is no knowing nature. Abandoning both existence and non-existence, this is called pure awareness in accordance. Why? Because of the nature of empty space, it is always unmoving, in the Tathagatagarbha (tathagatagarbha, Buddha-nature) there is no arising or ceasing, no knowing or seeing, like the Dharma-dhatu's (dharma-dhatu, realm of reality) nature is ultimately complete and pervades the ten directions; this is called causal ground Dharma practice. Therefore, Bodhisattvas generate pure minds in the Mahayana (Mahayana, Great Vehicle), and sentient beings in the degenerate age who cultivate according to this will not fall into wrong views.

At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse:

Manjusri (Manjusri, Bodhisattva Manjusri), you should know that all the Tathagatas, from the causal ground, all use wisdom to awaken, and understand ignorance. Knowing it is like empty flowers, one can avoid transmigration, and like a person in a dream, when awake

可得。　　覺者如虛空，　平等不動轉，　　覺遍十方界，　即得成佛道。　　眾幻滅無處，　成道亦無得，　　本性圓滿故。　菩薩於此中，　　能發菩提心，　末世諸眾生，　　修此免邪見。」

於是普賢菩薩在大眾中即從座起，頂禮佛足右繞三匝，長跪叉手而白佛言：「大悲世尊！愿為此會諸菩薩眾，及為末世一切眾生修大乘者，聞此圓覺清凈境界，云何修行？世尊！若彼眾生，知如幻者，身心亦幻，云何以幻還修于幻？若諸幻性，一切盡滅，則無有心，誰為修行？云何復說修行如幻？若諸眾生本不修行，于生死中常居幻化，曾不了知如幻境界，令妄想心云何解脫？愿為末世一切眾生，作何方便漸次修習，令諸眾生永離諸幻。」作是語已五體投地，如是三請終而復始。

爾時，世尊告普賢菩薩言：「善哉！善哉！善男子！汝等乃能為諸菩薩及末世眾生，修習菩薩如幻三昧，方便漸次，令諸眾生得離諸幻。汝今諦聽！當爲汝說。」時，普賢菩薩奉教歡喜，及諸大眾默然而聽。

「善男子！一切眾生種種幻化，皆生如來圓覺妙心，猶如空花從空而有，幻花雖滅空性不壞；眾生幻心還依幻滅，諸幻盡滅覺心不動。依幻說覺亦名為幻，若說有覺猶未離幻，說無覺者亦復如是。是故，幻滅名

【現代漢語翻譯】現代漢語譯本：可得。覺者（Buddha）如虛空，平等不動轉，覺遍十方界，即得成佛道。眾幻滅無處，成道亦無得，本性圓滿故。菩薩於此中，能發菩提心，末世諸眾生，修此免邪見。

於是普賢菩薩（Samantabhadra Bodhisattva）在大眾中即從座起，頂禮佛足右繞三匝，長跪叉手而白佛言：『大悲世尊！愿為此會諸菩薩眾，及為末世一切眾生修大乘者，聞此圓覺清凈境界，云何修行？世尊！若彼眾生，知如幻者，身心亦幻，云何以幻還修于幻？若諸幻性，一切盡滅，則無有心，誰為修行？云何復說修行如幻？若諸眾生本不修行，于生死中常居幻化，曾不了知如幻境界，令妄想心云何解脫？愿為末世一切眾生，作何方便漸次修習，令諸眾生永離諸幻。』作是語已五體投地，如是三請終而復始。

爾時，世尊告普賢菩薩言：『善哉！善哉！善男子！汝等乃能為諸菩薩及末世眾生，修習菩薩如幻三昧（Samadhi），方便漸次，令諸眾生得離諸幻。汝今諦聽！當爲汝說。』時，普賢菩薩奉教歡喜，及諸大眾默然而聽。

『善男子！一切眾生種種幻化，皆生如來圓覺妙心，猶如空花從空而有，幻花雖滅空性不壞；眾生幻心還依幻滅，諸幻盡滅覺心不動。依幻說覺亦名為幻，若說有覺猶未離幻，說無覺者亦復如是。是故，幻滅名

【English Translation】 English version: Attainable. The Awakened One (Buddha) is like empty space, equal, unmoving, and unshifting. Awakening pervades the ten directions, and thus one attains Buddhahood. When all illusions are extinguished, there is nowhere they exist. Attaining the Way is also without attainment, because the fundamental nature is complete. Bodhisattvas, within this, can generate the Bodhi mind. Sentient beings in the degenerate age, by cultivating this, can avoid wrong views.

Then, Samantabhadra Bodhisattva (普賢菩薩) rose from his seat in the assembly, prostrated himself at the Buddha's feet, circumambulated him three times to the right, knelt with palms together, and said to the Buddha: 'Great compassionate World Honored One! For the sake of the Bodhisattvas in this assembly, and for all sentient beings in the degenerate age who cultivate the Great Vehicle, I wish to ask, having heard of this perfect enlightenment and pure realm, how should they cultivate? World Honored One! If those sentient beings know that everything is like illusion, and that body and mind are also illusory, how can they use illusion to cultivate illusion? If all illusory natures are completely extinguished, then there will be no mind. Who will cultivate? Why then is it said that cultivation is like illusion? If sentient beings fundamentally do not cultivate, and constantly dwell in illusion within birth and death, never understanding the realm of illusion, how can they liberate their deluded minds? I wish that you would provide a gradual method of cultivation for all sentient beings in the degenerate age, so that they may forever be free from all illusions.' Having spoken thus, he prostrated himself with his five limbs to the ground, repeating his request three times from beginning to end.

At that time, the World Honored One said to Samantabhadra Bodhisattva: 'Excellent! Excellent! Good man! You are able to ask on behalf of the Bodhisattvas and sentient beings in the degenerate age about cultivating the Bodhisattva's illusion-like Samadhi (三昧), providing a gradual method so that sentient beings can be liberated from all illusions. Listen attentively now! I will explain it to you.' Then, Samantabhadra Bodhisattva, rejoicing in the teaching, and the entire assembly listened in silence.

'Good man! All the various illusions of sentient beings arise from the wonderful mind of the Tathagata's (如來) perfect enlightenment, just as empty flowers arise from empty space. Although the illusory flowers vanish, the nature of emptiness is not destroyed. The illusory mind of sentient beings is extinguished by relying on illusion. When all illusions are extinguished, the awakened mind does not move. To speak of awakening based on illusion is also called illusion. If one says there is awakening, one has not yet left illusion. To say there is no awakening is also the same. Therefore, the extinction of illusion is called

為不動。善男子！一切菩薩及末世眾生，應當遠離一切幻化虛妄境界，由堅執持遠離心故，心如幻者亦復遠離，遠離為幻亦復遠離，離遠離幻亦復遠離，得無所離即除諸幻。譬如鉆火兩木相因，火出木盡灰飛煙滅；以幻修幻亦復如是，諸幻雖盡不入斷滅。善男子！知幻即離，不作方便；離幻即覺，亦無漸次。一切菩薩及末世眾生依此修行，如是乃能永離諸幻。」

爾時，世尊欲重宣此義而說偈言：

「普賢汝當知，　　一切諸眾生，　無始幻無明，　　皆從諸如來，　圓覺心建立。　　猶如虛空花，　依空而有相，　　空花若覆滅，　虛空本不動。　　幻從諸覺生，　幻滅覺圓滿，　　覺心不動故。　若彼諸菩薩，　　及末世眾生，　常應遠離幻，　　諸幻悉皆離。　如木中生火，　　木盡火還滅，　覺則無漸次，　　方便亦如是。」

於是普眼菩薩在大眾中即從座起，頂禮佛足右繞三匝，長跪叉手而白佛言：「大悲世尊！愿為此會諸菩薩眾及為末世一切眾生，演說菩薩修行漸次，云何思惟？云何住持？眾生未悟作何方便普令開悟？世尊！若彼眾生無正方便及正思惟，聞佛如來說此三昧心生迷悶，則于圓覺不能悟入。愿興慈悲，為我等輩及末世眾生假說方便。」作是語已五體投地，

【現代漢語翻譯】現代漢語譯本不動搖。善男子！一切菩薩以及末世的眾生，應當遠離一切虛幻變化的虛妄境界，因為堅定地執持遠離妄心的緣故，心如果像幻象一樣也要遠離，遠離幻象的念頭也要遠離，連遠離這種念頭也要遠離，達到無所可離的境界，就能去除所有的幻象。比如鉆木取火，兩塊木頭互相摩擦，火出現后木頭燒盡，灰燼飛散，煙也消滅；用幻象來修除幻象也是這樣，各種幻象雖然消失了，但不會落入斷滅的境地。善男子！知道是幻象就應該離開它，不要再用任何方法；離開幻象就是覺悟，也沒有什麼漸進的次第。一切菩薩以及末世的眾生依照這個方法修行，這樣才能永遠脫離各種幻象。

這時，世尊想要再次宣說這個道理，就用偈語說道：

『普賢（菩薩名），你應該知道，一切眾生，從無始以來就被幻化的無明所矇蔽，這些都是從諸如來（對佛的尊稱）的圓覺心性中建立起來的。就像虛空中的花朵，依靠虛空而顯現出形象，虛空花如果消失了，虛空本身並沒有動搖。幻象從覺悟中產生，幻象滅除後覺悟就圓滿了，因為覺悟之心本來就不動搖的緣故。如果那些菩薩以及末世的眾生，應該經常遠離幻象，各種幻象就全部都離開了。就像木頭中生出火，木頭燒盡后火也熄滅了，覺悟是沒有漸進次第的，用各種方法來修行也是這樣。』

這時，普眼（菩薩名）菩薩在大眾中，立即從座位上站起來，頂禮佛足，然後右繞佛三圈，長跪合掌，對佛說：『大悲的世尊！希望您爲了這次法會中的各位菩薩，以及爲了末世的一切眾生，演說菩薩修行的漸進次第，應該如何思惟？如何安住和保持？眾生還沒有覺悟，用什麼方法才能普遍地讓他們開悟？世尊！如果那些眾生沒有正確的方便法門和正確的思惟方式，聽到佛您所說的這種三昧（佛教用語，指止息雜念，使內心平靜的方法），心中產生迷惑和困頓，就不能悟入圓覺的境界。希望您發慈悲心，爲了我們這些人和末世的眾生，假借言語來解說方便法門。』說完這些話，就五體投地。

【English Translation】 English version 'Unmoving. Good man! All Bodhisattvas and sentient beings of the future age should stay away from all illusory and false realms. Because of firmly holding to the mind of detachment, the mind, being like an illusion, should also be kept away. Keeping away from illusion should also be kept away. Keeping away from keeping away from illusion should also be kept away. Attaining no-thing-to-keep-away-from eliminates all illusions. It is like drilling for fire, where two pieces of wood rely on each other. When the fire comes out, the wood is exhausted, ashes fly, and smoke vanishes. Using illusion to cultivate away illusion is also like this. Although all illusions are exhausted, one does not enter into annihilation. Good man! Knowing illusion is to leave it, without making any effort. Leaving illusion is awakening, also without gradual stages. All Bodhisattvas and sentient beings of the future age, relying on this practice, are then able to forever leave all illusions.'

At that time, the World Honored One, desiring to restate this meaning, spoke in verse:

'Universal Virtue (Pu Xian), you should know, all sentient beings, from beginningless illusion and ignorance, all arise from the Tathagatas' (another name for Buddha) perfect enlightenment mind. Like flowers in the sky, relying on emptiness to have form, if the sky flowers disappear, the emptiness is fundamentally unmoving. Illusion arises from awakening, the extinction of illusion is the perfection of awakening, because the mind of awakening is fundamentally unmoving. If those Bodhisattvas, and sentient beings of the future age, should always stay away from illusion, all illusions will be completely left behind. Like fire arising from wood, when the wood is exhausted, the fire also extinguishes, awakening has no gradual stages, expedient means are also like this.'

Then, Universal Eye (Pu Yan) Bodhisattva, in the midst of the assembly, immediately rose from his seat, prostrated at the Buddha's feet, circumambulated the Buddha three times to the right, knelt with palms together, and said to the Buddha: 'Greatly compassionate World Honored One! May you, for the sake of all the Bodhisattvas in this assembly and for all sentient beings of the future age, expound on the gradual stages of Bodhisattva practice, how to contemplate, how to abide and maintain? Sentient beings have not yet awakened, what expedient means can universally lead them to awakening? World Honored One! If those sentient beings do not have correct expedient means and correct contemplation, hearing the Buddha speak of this Samadhi (a state of meditative consciousness), their minds will become confused and perplexed, and they will not be able to enter into perfect enlightenment. May you arouse compassion, and for the sake of us and sentient beings of the future age, provisionally explain expedient means.' Having spoken these words, he prostrated with his five limbs to the ground.

如是三請終而復始。

爾時，世尊告普眼菩薩言：「善哉！善哉！善男子！汝等乃能為諸菩薩及末世眾生，問于如來修行漸次、思惟、住持乃至假說種種方便，汝今諦聽！當爲汝說。」時，普眼菩薩奉教歡喜，及諸大眾默然而聽。

「善男子！彼新學菩薩及末世眾生，欲求如來凈圓覺心，應當正念遠離諸幻，先依如來奢摩他行，堅持禁戒，安處徒眾，宴坐靜室，恒作是念：『我今此身四大和合，所謂發毛、爪齒、皮肉、筋骨、髓腦、垢色皆歸於地，唾涕、膿血、津液、涎沫、痰淚、精氣、大小便利皆歸於水，暖氣歸火，動轉歸風。四大各離，今者妄身當在何處？』即知此身畢竟無體，和合為相，實同幻化。四緣假合，妄有六根；六根、四大中外合成，妄有緣氣，于中積聚，似有緣相假名為心。善男子！此虛妄心若無六塵則不能有，四大分解無塵可得，于中緣塵各歸散滅，畢竟無有緣心可見。

「善男子！彼之眾生幻身滅故幻心亦滅，幻心滅故幻塵亦滅，幻塵滅故幻滅亦滅，幻滅滅故非幻不滅；譬如磨鏡垢盡明現。善男子！當知身心皆為幻垢，垢相永滅十方清凈。善男子！譬如清凈摩尼寶珠，映於五色隨方各現，諸愚癡者見彼摩尼實有五色。善男子！圓覺凈性現於身心隨類各應，彼愚癡者說凈圓覺實

【現代漢語翻譯】現代漢語譯本：像這樣懇請三次，始終不斷。

這時，世尊告訴普眼菩薩（Pu-yan Bodhisattva，以智慧之眼遍觀一切的菩薩）說：『好啊！好啊！善男子！你們能夠爲了諸位菩薩以及末法時代的眾生，詢問如來修行的次第、思惟的方式、住持的方法，乃至方便的解說，你們現在仔細聽好！我將為你們解說。』當時，普眼菩薩接受教誨，滿心歡喜，和所有大眾一起靜默地聽著。

『善男子！那些新學的菩薩以及末法時代的眾生，想要尋求如來清凈圓滿的覺悟之心，應當以正念遠離各種虛幻，首先依循如來的奢摩他（Śamatha，止，禪定）之行，堅持戒律，安頓徒眾，在安靜的房間里靜坐，經常這樣思念：『我現在這個身體是四大（地、水、火、風）和合而成，所謂的頭髮、指甲、牙齒、面板、肌肉、筋骨、骨髓、腦髓、污垢都歸於地，唾液、鼻涕、膿血、津液、口水、痰、眼淚、精氣、大小便都歸於水，暖氣歸於火，動轉歸於風。四大各自離散，那麼這個虛妄的身體將在哪裡呢？』立即知道這個身體畢竟沒有實體，只是因和合而顯現的假相，實際上和幻化一樣。由四大因緣假合，虛妄地產生六根（眼、耳、鼻、舌、身、意）；六根和四大內外結合，虛妄地產生緣氣，在其中積聚，好像有緣相，假名為心。善男子！這個虛妄的心如果沒有六塵（色、聲、香、味、觸、法）就不能存在，四大分解后就無法得到六塵，在分解的過程中，緣塵各自歸於消散，畢竟沒有緣心可以看見。

『善男子！那些眾生，當幻身滅除時，幻心也隨之滅除；幻心滅除時，幻塵也隨之滅除；幻塵滅除時，幻滅也隨之滅除；幻滅滅除時，非幻的真實本性就不會滅除；譬如擦拭鏡子，污垢去除后光明就會顯現。善男子！應當知道身心都是虛幻的塵垢，當塵垢的相狀永遠滅除時，十方世界就清凈了。善男子！譬如清凈的摩尼寶珠（Maṇi，如意寶珠），映照五種顏色，隨著不同的方向各自顯現，那些愚癡的人就認為摩尼寶珠真的有五種顏色。善男子！圓滿覺悟的清凈本性顯現在身心中，隨著不同的類別各自相應，那些愚癡的人就說清凈圓滿的覺悟本性

【English Translation】 English version: Thus, he requested three times, again and again.

At that time, the World Honored One told Bodhisattva Universal Eye (Pu-yan Bodhisattva, the Bodhisattva who observes all with the eye of wisdom), 'Excellent! Excellent! Good man! You are able, for the sake of all Bodhisattvas and sentient beings of the Degenerate Age, to ask the Thus Come One about the gradual stages of cultivation, contemplation, abiding, and even provisional explanations of various expedient means. Now listen attentively! I will explain it to you.' At that time, Bodhisattva Universal Eye received the teaching with joy, and all the great assembly listened in silence.

'Good man! Those newly learning Bodhisattvas and sentient beings of the Degenerate Age, who wish to seek the Thus Come One's pure and perfect enlightened mind, should maintain right mindfulness and stay away from all illusions. First, they should rely on the Thus Come One's practice of Śamatha (Śamatha, cessation, meditation), uphold the precepts, settle the Sangha, sit in meditation in a quiet room, and constantly think thus: 'My present body is a combination of the four great elements (earth, water, fire, and wind). What are called hair, nails, teeth, skin, flesh, sinews, bones, marrow, brain, and filth all return to earth; saliva, mucus, pus, blood, fluids, spittle, tears, essence, and excrement all return to water; warmth returns to fire; and movement returns to wind. When the four great elements separate, where will this illusory body be?' Immediately realize that this body ultimately has no substance, but is a combination of appearances, truly like an illusion. The four conditions falsely combine, falsely producing the six sense organs (eye, ear, nose, tongue, body, and mind); the six sense organs and the four great elements combine internally and externally, falsely producing conditioned energy, which accumulates within, seemingly having conditioned appearances, falsely named mind. Good man! This false mind cannot exist without the six sense objects (form, sound, smell, taste, touch, and dharma); when the four great elements decompose, no sense objects can be obtained. In the process of decomposition, the conditioned objects each return to dissolution, and ultimately no conditioned mind can be seen.'

'Good man! When the illusory body of those sentient beings is extinguished, the illusory mind is also extinguished; when the illusory mind is extinguished, the illusory dust is also extinguished; when the illusory dust is extinguished, the illusory extinction is also extinguished; when the illusory extinction is extinguished, the non-illusory does not become extinguished; it is like polishing a mirror, when the dirt is gone, the brightness appears. Good man! You should know that both body and mind are illusory dirt; when the appearance of dirt is forever extinguished, the ten directions are pure. Good man! It is like a pure Maṇi jewel (Maṇi, wish-fulfilling jewel), reflecting five colors, each appearing according to its direction; those foolish people see that the Maṇi jewel actually has five colors. Good man! The pure nature of perfect enlightenment appears in body and mind, corresponding to each category; those foolish people say that the pure and perfect enlightenment actually

有如是，身心自相亦復如是；由此不能遠於幻化。是故我說身心幻垢，對離幻垢說名菩薩；垢盡對除，即無對垢及說名者。

「善男子！此菩薩及末世眾生，證得諸幻滅影像故，爾時便得無方清凈，無邊虛空覺所顯發。覺圓明故顯心清凈，心清凈故見塵清凈，見清凈故眼根清凈，根清凈故眼識清凈，識清凈故聞塵清凈，聞清凈故耳根清凈，根清凈故耳識清凈，識清凈故覺塵清凈；如是乃至鼻、舌、身、意亦復如是。善男子！根清凈故色塵清凈，色清凈故聲塵清凈，香、味、觸、法亦復如是。善男子！六塵清凈故地大清凈，地清凈故水大清凈，火大、風大亦復如是。善男子！四大清凈故，十二處、十八界、二十五有清凈。彼清凈故，十力、四無所畏、四無礙智、佛十八不共法、三十七助道品清凈，如是乃至八萬四千陀羅尼門一切清凈。善男子！一切實相性清凈故一身清凈，一身清凈故多身清凈，多身清凈故如是乃至十方眾生圓覺清凈。善男子！一世界清凈故多世界清凈，多世界清凈故如是乃至盡于虛空圓裹三世一切平等清凈不動。

「善男子！虛空如是平等不動，當知覺性平等不動；四大不動故，當知覺性平等不動；如是乃至八萬四千陀羅尼門平等不動，當知覺性平等不動。善男子！覺性遍滿清凈不動。圓

【現代漢語翻譯】現代漢語譯本：猶如這樣，身體和心識各自的相互關係也是如此；因此不能遠離虛幻變化。所以我說身體和心識是虛幻的污垢，針對脫離虛幻污垢的境界才稱為菩薩（Bodhisattva）；污垢完全清除，相對的去除也就不存在了，既沒有相對的污垢，也沒有能說出這些概念的人。

『善男子！這位菩薩（Bodhisattva）以及末法時代的眾生，證悟到各種虛幻滅除后的影像，那時便能獲得沒有方位的清凈，無邊無際的虛空由覺性所顯現和啓發。因為覺性圓滿光明，所以顯現出心識的清凈；因為心識清凈，所以見到外在塵境的清凈；因為見塵清凈，所以眼根清凈；因為眼根清凈，所以眼識清凈；因為眼識清凈，所以聽聞外在塵境的清凈；因為聞塵清凈，所以耳根清凈；因為耳根清凈，所以耳識清凈；因為耳識清凈，所以覺知外在塵境的清凈；像這樣乃至鼻、舌、身、意也是如此。善男子！根清凈的緣故，色塵清凈；色塵清凈的緣故，聲塵清凈，香、味、觸、法也是如此。善男子！六塵清凈的緣故，地大清凈；地大清凈的緣故，水大清凈，火大、風大也是如此。善男子！四大清凈的緣故，十二處、十八界、二十五有清凈。那些清凈的緣故，十力、四無所畏、四無礙智、佛十八不共法、三十七助道品清凈，像這樣乃至八萬四千陀羅尼門一切清凈。善男子！一切實相的自性清凈的緣故，一身清凈；一身清凈的緣故，多身清凈；多身清凈的緣故，像這樣乃至十方眾生的圓覺清凈。善男子！一世界清凈的緣故，多世界清凈；多世界清凈的緣故，像這樣乃至窮盡虛空，圓滿包裹三世，一切平等清凈不動。

『善男子！虛空是這樣平等不動，應當知道覺性也是平等不動；四大不動的緣故，應當知道覺性也是平等不動；像這樣乃至八萬四千陀羅尼門平等不動的緣故，應當知道覺性也是平等不動。善男子！覺性遍滿清凈不動。圓』

【English Translation】 English version: It is like this, the relationship between body and mind is also like this; therefore, one cannot be far from illusion and transformation. Therefore, I say that body and mind are illusory defilements. It is in contrast to being free from illusory defilements that one is called a Bodhisattva (Bodhisattva); when defilements are completely removed, the relative removal also ceases to exist, there is neither relative defilement nor anyone who can speak of these concepts.

'Good man! This Bodhisattva (Bodhisattva) and sentient beings in the Dharma-ending age, realizing the images after the extinction of all illusions, will then obtain purity without direction, and the boundless void will be revealed and inspired by the awakened nature. Because the awakened nature is perfectly bright, it manifests the purity of the mind; because the mind is pure, one sees the purity of the external dust; because the dust of sight is pure, the eye-faculty is pure; because the eye-faculty is pure, the eye-consciousness is pure; because the eye-consciousness is pure, one hears the purity of the external dust; because the dust of hearing is pure, the ear-faculty is pure; because the ear-faculty is pure, the ear-consciousness is pure; because the ear-consciousness is pure, one is aware of the purity of the external dust; and so on, even the nose, tongue, body, and mind are the same. Good man! Because the faculties are pure, the dust of form is pure; because the dust of form is pure, the dust of sound is pure, and so are smell, taste, touch, and dharma. Good man! Because the six dusts are pure, the earth element is pure; because the earth element is pure, the water element is pure, and so are the fire and wind elements. Good man! Because the four elements are pure, the twelve entrances, the eighteen realms, and the twenty-five existences are pure. Because those are pure, the ten powers, the four fearlessnesses, the four unobstructed wisdoms, the eighteen unshared qualities of the Buddha, and the thirty-seven factors of enlightenment are pure, and so on, even the eighty-four thousand Dharani gates are all pure. Good man! Because the nature of all true appearances is pure, one's own body is pure; because one's own body is pure, many bodies are pure; because many bodies are pure, and so on, even the perfect enlightenment of sentient beings in the ten directions is pure. Good man! Because one world is pure, many worlds are pure; because many worlds are pure, and so on, even to the exhaustion of space, perfectly encompassing the three times, everything is equally pure and unmoving.'

'Good man! Space is thus equally unmoving, you should know that the awakened nature is also equally unmoving; because the four elements are unmoving, you should know that the awakened nature is also equally unmoving; and so on, even because the eighty-four thousand Dharani gates are equally unmoving, you should know that the awakened nature is also equally unmoving. Good man! The awakened nature pervades, is pure, and unmoving. Perfect.'

無際故，當知六根遍滿法界；根遍滿故，當知六塵遍滿法界；塵遍滿故，當知四大遍滿法界；如是乃至陀羅尼門遍滿法界。善男子！由彼妙覺性遍滿故，根性、塵性無壞無雜；根、塵無壞故，如是乃至陀羅尼門無壞無雜；如百千燈光照一室，其光遍滿無壞無雜。善男子！覺成就故，當知菩薩不與法縛，不求法脫，不厭生死，不愛涅槃，不敬持戒，不憎毀禁，不重久習，不輕初學。何以故？一切覺故，譬如眼光曉了前境，其光圓滿得無憎愛，何以故？光體無二無憎愛故。

「善男子！此菩薩及末世眾生，修習此心得成就者，於此無修亦無成就。圓覺普照寂滅無二，于中百千萬億不可說阿僧祇恒河沙諸佛世界，猶如空花亂起、亂滅，不即、不離，無縛、無脫；始知眾生本來成佛，生死、涅槃猶如昨夢。善男子！如昨夢故，當知生死及與涅槃無起、無滅、無來、無去，其所證者無得、無失、無取、無舍，其能證者無任、無止、無作、無滅，於此證中無能、無所，畢竟無證亦無證者，一切法性平等不壞。善男子！彼諸菩薩如是修行，如是漸次，如是思惟，如是住持，如是方便，如是開悟，求如是法，亦不迷悶。」

爾時，世尊欲重宣此義而說偈言：

「普眼汝當知，　　一切諸眾生，　身心皆如幻，　　身相

【現代漢語翻譯】現代漢語譯本：無際的緣故，應當知道六根（眼、耳、鼻、舌、身、意）遍滿法界（宇宙）；六根遍滿的緣故，應當知道六塵（色、聲、香、味、觸、法）遍滿法界；六塵遍滿的緣故，應當知道四大（地、水、火、風）遍滿法界；像這樣乃至陀羅尼門（總持一切法門的智慧）遍滿法界。善男子！由於那妙覺（圓滿覺悟的本性）的自性遍滿的緣故，六根的根性、六塵的塵性沒有毀壞也沒有混雜；六根、六塵沒有毀壞的緣故，像這樣乃至陀羅尼門沒有毀壞也沒有混雜；就像成百上千的燈光照亮一個房間，它的光芒遍滿而沒有毀壞沒有混雜。善男子！覺悟成就的緣故，應當知道菩薩不被法所束縛，不尋求從法中解脫，不厭惡生死，不喜愛涅槃（寂滅），不尊敬持戒，不憎恨毀犯戒律，不看重長久的修習，不輕視初學者。為什麼呢？因為一切都是覺悟的緣故，譬如眼光明了地照見前面的境界，它的光芒圓滿而沒有憎恨和喜愛，為什麼呢？因為光體的自性沒有二元對立，所以沒有憎恨和喜愛。善男子！這位菩薩以及末世的眾生，修習此心而得到成就的人，對於此心是無修也無成就的。圓覺（圓滿覺悟）普遍照耀，寂靜滅除二元對立，在這圓覺之中，百千萬億不可說阿僧祇（極大的數字單位）恒河沙（像恒河沙一樣多的數量）諸佛世界，猶如空中的花朵，胡亂地生起、胡亂地滅去，不即是，也不遠離，沒有束縛，也沒有解脫；這才開始知道眾生本來就是佛，生死、涅槃就像昨天的夢一樣。善男子！因為像昨天的夢一樣，應當知道生死以及涅槃沒有生起、沒有滅去、沒有來、沒有去，他所證得的境界沒有得到、沒有失去、沒有獲取、沒有捨棄，那能證得境界的人沒有任持、沒有停止、沒有造作、沒有滅盡，在這證悟之中沒有能證的主體、沒有所證的客體，畢竟沒有證悟，也沒有證悟的人，一切法的自性平等而不毀壞。善男子！那些菩薩像這樣修行，像這樣漸次深入，像這樣思惟，像這樣住持，像這樣方便，像這樣開悟，尋求像這樣的法，也不會迷惑困頓。這時，世尊想要再次宣說這個道理，而說了偈語：普眼（菩薩名號）你應當知道，一切諸眾生，身心都如幻象，身相

【English Translation】 English version: Because of the boundless, you should know that the six roots (eye, ear, nose, tongue, body, mind) pervade the Dharmadhatu (universe); because the six roots pervade, you should know that the six dusts (form, sound, smell, taste, touch, dharma) pervade the Dharmadhatu; because the six dusts pervade, you should know that the four great elements (earth, water, fire, wind) pervade the Dharmadhatu; thus, even the Dharani Gate (wisdom that holds all Dharmas) pervades the Dharmadhatu. Good man! Because the nature of that wonderful enlightenment (perfectly enlightened nature) pervades, the root nature of the six roots and the dust nature of the six dusts are neither destroyed nor mixed; because the six roots and six dusts are not destroyed, thus, even the Dharani Gate is neither destroyed nor mixed; just like hundreds and thousands of lamps illuminating a room, its light pervades without destruction or mixture. Good man! Because enlightenment is achieved, you should know that the Bodhisattva is not bound by the Dharma, does not seek liberation from the Dharma, does not厭惡birth and death, does not love Nirvana (extinction), does not respect upholding precepts, does not hate breaking precepts, does not value long practice, and does not belittle beginners. Why? Because everything is enlightenment, like the light of the eye clearly seeing the front realm, its light is complete without hatred or love, why? Because the nature of the light body has no duality, so there is no hatred or love. Good man! This Bodhisattva and sentient beings in the degenerate age, those who cultivate this mind and achieve it, for this mind there is neither cultivation nor achievement. Perfect enlightenment (complete enlightenment) universally illuminates, stillness extinguishes duality, in this perfect enlightenment, hundreds of thousands of millions of unspeakable Asankhya (extremely large number unit) Ganges sands (number like the sands of the Ganges River) of Buddha worlds, like flowers in the sky, arise and disappear randomly, neither identical nor separate, without bondage or liberation; only then do they begin to know that sentient beings are originally Buddhas, birth and death, Nirvana are like yesterday's dream. Good man! Because it is like yesterday's dream, you should know that birth and death and Nirvana have no arising, no ceasing, no coming, no going, what is realized has no gain, no loss, no taking, no abandoning, the one who can realize has no sustaining, no stopping, no creating, no extinguishing, in this realization there is no subject who can realize, no object to be realized, ultimately there is no realization, nor is there a realizer, the nature of all dharmas is equal and indestructible. Good man! Those Bodhisattvas cultivate in this way, gradually deepen in this way, contemplate in this way, abide in this way, use skillful means in this way, become enlightened in this way, seek such a Dharma, and will not be confused or distressed. At this time, the World Honored One, wanting to proclaim this meaning again, spoke in verse: Universal Eye (Bodhisattva's name), you should know, all sentient beings, body and mind are like illusions, body appearance

屬四大，　心性歸六塵。　　四大體各離，　誰為和合者？　　如是漸修行，　一切悉清凈。　　不動遍法界，　無作止任滅，　　亦無能證者。　一切佛世界，　　猶如虛空花，　三世悉平等，　　畢竟無來去。　初發心菩薩，　　及末世眾生，　欲求入佛道，　　應如是修習。」

於是金剛藏菩薩在大眾中即從座起，頂禮佛足右繞三匝，長跪叉手而白佛言：「大悲世尊！善為一切諸菩薩眾宣揚如來圓覺清凈大陀羅尼因地法行漸次方便，與諸眾生開發矇昧；在會法眾承佛慈誨，幻翳朗然，慧目清凈。世尊！若諸眾生本來成佛，何故復有一切無明？若諸無明眾生本有，何因緣故，如來複說本來成佛？十方異生本成佛道，後起無明；一切如來，何時復生一切煩惱？唯愿不捨無遮大慈，為諸菩薩開秘密藏，及為末世一切眾生，得聞如是修多羅教了義法門永斷疑悔。」作是語已五體投地，如是三請終而復始。

爾時，世尊告金剛藏菩薩言：「善哉！善哉！善男子！汝等乃能為諸菩薩及末世眾生，問于如來甚深秘密究竟方便，是諸菩薩最上教誨了義大乘，能使十方修學菩薩及諸末世一切眾生，得決定信，永斷疑悔。汝今諦聽！當爲汝說。」時，金剛藏菩薩奉教歡喜，及諸大眾默然而聽。

【現代漢語翻譯】現代漢語譯本『地、水、火、風』這四大假合而成，心性和意識歸於色、聲、香、味、觸、法這六塵（六種感官對像）。四大各自獨立分離，誰能使它們和諧統一呢？像這樣逐漸修行，一切都將變得清凈。不動的真如遍佈整個法界（宇宙），沒有造作，止息，任運，寂滅，也沒有能證悟的人。一切佛的世界，猶如虛空中的花朵，過去、現在、未來三世都是平等的，畢竟沒有來去。初發菩提心的菩薩，以及末法時代的眾生，想要進入佛道，應當這樣修習。』

這時，金剛藏菩薩（Vajragarbha Bodhisattva）在大眾中從座位上站起，頂禮佛足，右繞佛三圈，長跪合掌對佛說：『大慈大悲的世尊！您為一切菩薩眾宣揚如來圓覺清凈大陀羅尼（Tathāgata perfect enlightenment pure great dhāraṇī）的因地法行和漸次方便，開啟眾生的矇昧。在座的大眾承蒙佛的慈悲教誨，如同幻翳消散，智慧之眼清凈明亮。世尊！如果一切眾生本來就是佛，為什麼還會有無明（avidyā）？如果無明本來就存在於眾生之中，那麼是什麼原因，如來又說眾生本來成佛呢？十方凡夫本來成就佛道，後來才生起無明；一切如來，什麼時候又會生起一切煩惱呢？唯愿您不捨棄無遮大慈，為諸位菩薩開啟秘密藏，也為末法時代的一切眾生，能夠聽聞像這樣修多羅（sūtra）所教導的了義法門，永遠斷除疑惑和後悔。』說完這些話，五體投地，這樣三次請求，始終如一。

這時，世尊告訴金剛藏菩薩（Vajragarbha Bodhisattva）說：『好啊！好啊！善男子！你們能夠爲了諸位菩薩和末法時代的眾生，向如來詢問甚深秘密究竟方便，這是諸位菩薩最上的教誨，是了義大乘，能夠使十方修學的菩薩以及末法時代的一切眾生，得到堅定的信心，永遠斷除疑惑和後悔。你們現在仔細聽！我將為你們解說。』這時，金剛藏菩薩（Vajragarbha Bodhisattva）接受教誨，滿心歡喜，以及所有的大眾都默默地聽著。

【English Translation】 English version 『Belongs to the four great elements (mahābhūta), The nature of mind returns to the six sense objects (ṣaḍviṣaya). The four great elements each separate and depart, Who is it that harmonizes and unites them? Thus, gradually cultivate, Everything will become pure. The unmoving pervades the entire Dharma Realm (dharmadhātu), Without action, cessation, allowing, extinction, Nor is there one who can realize it. All Buddha worlds, Are like flowers in the sky, The three times are all equal, Ultimately, there is no coming or going. Bodhisattvas who have just awakened the aspiration for enlightenment, And sentient beings of the degenerate age, Desiring to enter the Buddha path, Should cultivate in this way.』

At that time, Vajragarbha Bodhisattva (金剛藏菩薩) in the assembly rose from his seat, prostrated himself at the Buddha's feet, circumambulated the Buddha three times to the right, knelt with palms together, and said to the Buddha: 『Greatly compassionate World Honored One! You have well proclaimed to all the Bodhisattvas the causal ground practices and gradual expedient means of the Tathāgata's (如來) perfect enlightenment pure great dhāraṇī (大陀羅尼), opening up the ignorance of sentient beings. The Dharma assembly here, receiving the Buddha's compassionate teachings, is like the clearing of cataracts, with wisdom eyes pure and clear. World Honored One! If all sentient beings are originally Buddhas, why is there still all ignorance (avidyā)? If all ignorance is inherent in sentient beings, for what reason does the Tathāgata (如來) say that they are originally Buddhas? If beings of the ten directions originally attain Buddhahood, and then arise ignorance, when will all the Tathāgatas (如來) again generate all afflictions? May you not abandon your unconditioned great compassion, open the secret treasury for all the Bodhisattvas, and for all sentient beings of the degenerate age, that they may hear such sūtra (修多羅) teachings of definitive meaning, and forever cut off doubts and regrets.』 Having spoken these words, he prostrated himself with five limbs to the ground, repeating this request three times from beginning to end.

At that time, the World Honored One said to Vajragarbha Bodhisattva (金剛藏菩薩): 『Excellent! Excellent! Good man! You are able to ask the Tathāgata (如來) about the profound secret ultimate expedient means for the sake of all the Bodhisattvas and sentient beings of the degenerate age. This is the supreme teaching for all the Bodhisattvas, the Great Vehicle of definitive meaning, which can enable the Bodhisattvas who are cultivating in the ten directions and all the sentient beings of the degenerate age to obtain firm faith and forever cut off doubts and regrets. Listen attentively now! I will explain it to you.』 At that time, Vajragarbha Bodhisattva (金剛藏菩薩) received the teaching with joy, and all the assembly listened in silence.

「善男子！一切世界始終生滅，前後有無，聚散起止，唸唸相續，循環往復，種種取捨，皆是輪迴。未出輪迴而辨圓覺，彼圓覺性即同流轉；若免輪迴，無有是處。譬如動目能搖湛水；又如定眼猶迴轉火；云駛月運，舟行岸移亦復如是。善男子！諸旋未息，彼物先住尚不可得；何況輪轉生死垢心曾未清凈，觀佛圓覺而不旋復？是故汝等便生三惑。

「善男子！譬如患翳妄見空花，患翳若除，不可說言：『此翳已滅，何時更起一切諸翳？』何以故？翳花二法非相待故。亦如空花滅于空時，不可說言虛空何時更起空花？何以故？空本無花非起滅故。生死涅槃同於起滅，妙覺圓照離於花翳。善男子！當知虛空非是暫有亦非暫無，況復如來圓覺隨順，而為虛空平等本性。

「善男子！如銷金礦，金非銷有；既已成金不重為礦，經無窮時金性不壞。不應說言本非成就，如來圓覺亦復如是。善男子！一切如來妙圓覺心本無菩提及與涅槃，亦無成佛及不成佛，無妄輪迴及非輪迴。

「善男子！但諸聲聞所圓境界身心語言皆悉斷滅，終不能至彼之親證所現涅槃，何況能以有思惟心測度如來圓覺境界。如取螢火燒須彌山，終不能著；以輪迴心生輪迴見，入于如來大寂滅海，終不能至。是故我說一切菩薩及末世眾生，先

【現代漢語翻譯】現代漢語譯本『善男子！一切世界從開始到結束都在生滅變化，前後存在與否，聚合離散，產生和停止，唸唸之間相續不斷，循環往復，種種取捨，這些都是輪迴。如果還沒有脫離輪迴就想辨明圓覺（perfect enlightenment），那麼這種圓覺的體性也就等同於流轉變化；如果想要避免輪迴，那是不可能的。比如轉動眼睛會使平靜的水面看起來搖動；又如眼睛雖然 স্থির，但仍然會覺得火在旋轉；雲彩飛快地移動，讓人覺得月亮也在執行，船在行駛，讓人覺得岸邊在移動，也是同樣的道理。善男子！各種旋轉的現象還沒有停止，想要讓那個物體先 स्थिर下來都是不可能的；更何況輪轉生死的污濁之心還沒有清凈，卻想要觀察佛的圓覺而不停止輪轉？因此你們就會產生三種迷惑。

『善男子！比如患有眼翳的人會錯誤地看到空中的花朵，如果眼翳消除了，就不能說：『這個眼翳已經消滅了，什麼時候會再次產生所有的眼翳呢？』為什麼呢？因為眼翳和空花這兩種事物不是相互依存的。也像空花在空中消失的時候，不能說虛空什麼時候會再次產生空花？為什麼呢？因為虛空本來就沒有花，所以沒有產生和消滅。生死和涅槃（nirvana）也同樣有產生和消滅，而妙覺（wonderful enlightenment）的圓滿照耀則超越了花和眼翳。善男子！應當知道虛空不是暫時存在也不是暫時不存在，更何況如來的圓覺是隨順虛空這種平等本性的。

『善男子！就像冶煉金礦，金子不是因為冶煉才有的；一旦已經成為金子，就不會再變回礦石，經過無窮的時間，金子的性質也不會改變。不應該說金子原本不是成就的，如來的圓覺也是這樣。善男子！一切如來的妙圓覺心本來就沒有菩提（bodhi）和涅槃，也沒有成佛和不成佛，沒有虛妄的輪迴和不是輪迴。

『善男子！只是那些聲聞（śrāvaka）所證得的境界，他們的身心語言都完全斷滅了，最終也不能到達佛陀親自證悟所顯現的涅槃，更何況用有思有想的心去揣測如來的圓覺境界。就像用螢火蟲的光去燒須彌山（Mount Sumeru），最終是不可能點燃的；用輪迴的心產生輪迴的見解，想要進入如來大寂滅海，最終是不可能到達的。所以我說一切菩薩以及末法時代的眾生，首先』

【English Translation】 English version 『Good man! All worlds are constantly arising and ceasing, existing and not existing in sequence, gathering and dispersing, beginning and ending. Moment after moment, they continue, cycling and repeating, with various acceptances and rejections—all of these are saṃsāra (輪迴). If one tries to discern perfect enlightenment (圓覺, Yuanjue) without having escaped saṃsāra, then that nature of perfect enlightenment is the same as flowing and changing. If one wants to avoid saṃsāra, there is no such possibility. It is like moving the eyes can make still water appear to ripple; or like fixed eyes still perceive fire as rotating; clouds moving swiftly make the moon seem to move, and a boat traveling makes the shore seem to shift—it is just like that. Good man! If the various rotations have not ceased, it is impossible for those objects to remain still first; how much more so when the defiled mind of rotating saṃsāra has not been purified, yet one observes the Buddha's perfect enlightenment without ceasing rotation? Therefore, you give rise to three kinds of delusion.

『Good man! It is like someone with an eye disease mistakenly sees flowers in the sky. If the eye disease is cured, one cannot say, 『This eye disease has been eliminated; when will all the various eye diseases arise again?』 Why? Because the two phenomena of eye disease and sky flowers are not mutually dependent. It is also like when sky flowers disappear in the sky, one cannot say, 『When will empty space give rise to sky flowers again?』 Why? Because empty space originally has no flowers, so there is no arising or ceasing. Birth and death, and nirvāṇa (涅槃), are similar to arising and ceasing, while the wonderful enlightenment's (妙覺, Miaojue) perfect illumination transcends flowers and eye disease. Good man! You should know that empty space is neither temporarily existent nor temporarily non-existent; how much more so is the Tathāgata's (如來, Rulai) perfect enlightenment in accordance with the equal nature of empty space.

『Good man! It is like refining gold ore; the gold is not created by the refining. Once it has become gold, it will not revert to ore, and the nature of gold will not be destroyed through endless time. One should not say that it was originally not accomplished; the Tathāgata's perfect enlightenment is also like this. Good man! The wonderful and perfect enlightened mind of all Tathāgatas originally has no bodhi (菩提) or nirvāṇa, no becoming a Buddha or not becoming a Buddha, no deluded saṃsāra or non-saṃsāra.

『Good man! But the realm attained by those śrāvakas (聲聞) is one where body, mind, and speech are all completely extinguished. They can never reach the nirvāṇa personally realized and manifested by the Buddha, let alone use a mind of thinking to fathom the realm of the Tathāgata's perfect enlightenment. It is like using the light of a firefly to burn Mount Sumeru (須彌山), it will never catch fire; using a mind of saṃsāra to generate views of saṃsāra, and trying to enter the Tathāgata's great ocean of tranquil extinction, one will never reach it. Therefore, I say that all Bodhisattvas and sentient beings of the Dharma-ending age should first』

斷無始輪迴根本。善男子！有作思惟從有心起，皆是六塵，妄想緣氣，非實心體，已如空花。用此思惟辨于佛境，猶如空花復結空果，展轉妄想無有是處。善男子！虛妄浮心多諸巧見，不能成就圓覺方便。如是分別，非為正問。」

爾時，世尊欲重宣此義而說偈言：

「金剛藏當知，　　如來寂滅性，　未曾有終始。　　若以輪迴心，　思惟即旋復，　　但至輪迴際，　不能入佛海。　　譬如銷金礦，　金非銷故有，　　雖複本來金，　終以銷成就，　　一成真金體，　不復重為礦。　　生死與涅槃，　凡夫及諸佛，　　同爲空花相。　思惟猶幻化，　　何況詰虛妄？　若能了此心，　　然後求圓覺。」

於是彌勒菩薩在大眾中即從座起，頂禮佛足右繞三匝，長跪叉手而白佛言：「大悲世尊！廣為菩薩開秘密藏，令諸大眾深悟輪迴、分別邪正，能施末世一切眾生無畏道眼，于大涅槃生決定信，無復重隨輪轉境界起循環見。世尊！若諸菩薩及末世眾生，欲游如來大寂滅海，云何當斷輪迴根本？于諸輪迴有幾種性？修佛菩提幾等差別？回入塵勞，當設幾種教化方便度諸眾生？唯愿不捨救世大悲，令諸修行一切菩薩及末世眾生，慧目肅清照曜心鏡，圓悟如來無上知見。」作是語已五體投地

【現代漢語翻譯】現代漢語譯本：斷絕那沒有開始的輪迴根本。善男子！如果有所作為的思惟是從有心而生起，那都是六塵（色、聲、香、味、觸、法），是虛妄的妄想攀緣之氣，並非真實的心體，已經像空中的花朵一樣虛幻。用這種思惟來辨別佛的境界，就像用空花去結空果，輾轉妄想，沒有真實之處。善男子！虛妄浮動的心有很多巧詐的見解，不能成就圓滿覺悟的方便法門。像這樣的分別，不是正確的提問。'

這時，世尊想要再次宣說這個道理，就說了偈語：

'金剛藏（菩薩名）你應當知道，如來的寂滅之性，從來沒有開始也沒有終結。如果用輪迴之心，去思惟，那就是在輪迴中打轉，只能到達輪迴的邊緣，不能進入佛的智慧之海。譬如冶煉金礦，金子不是因為冶煉才有的，雖然本來就是金子，最終要通過冶煉才能成就。一旦成就了真金的本體，就不會再變回礦石。生死和涅槃（佛教術語，指解脫后的境界），凡夫和諸佛，都像空中的花朵一樣虛幻。思惟就像幻化一樣，何況是追問虛妄的東西呢？如果能夠明瞭這顆心，然後才能尋求圓滿的覺悟。'

這時，彌勒菩薩（未來佛）在大眾中，立即從座位上站起來，頂禮佛足，然後右繞佛三圈，長跪合掌，對佛說：'大悲的世尊！您為菩薩們廣泛地開啟了秘密寶藏，使大眾深刻地領悟了輪迴的道理，分辨了邪正，能夠施予末法時代的一切眾生無畏的道眼，對於大涅槃（佛教術語，指解脫后的境界）生起堅定的信心，不再隨著輪迴的境界而生起循環的見解。世尊！如果各位菩薩以及末法時代的眾生，想要遊歷如來大寂滅海，應當如何斷絕輪迴的根本？在各種輪迴之中，有幾種不同的性質？修習佛的菩提（佛教術語，指覺悟的智慧）有多少種差別？迴歸到塵世的勞苦中，應當設定多少種教化方便來度化眾生？唯愿您不要捨棄救世的大悲心，使各位修行的一切菩薩以及末法時代的眾生，智慧的眼睛清澈明亮，照耀心中的明鏡，圓滿地領悟如來無上的知見。'說完這些話，就五體投地。

【English Translation】 English version: Sever the root of beginningless reincarnation. Good man! Thoughts that arise from a conscious mind are all the six dusts (form, sound, smell, taste, touch, and dharma), illusory clinging to the breath, not the true substance of the mind, already like empty flowers. Using these thoughts to discern the realm of the Buddha is like using empty flowers to bear empty fruit, revolving in delusion without any reality. Good man! A false and fleeting mind has many cunning views and cannot achieve the expedient means of perfect enlightenment. Such distinctions are not a proper question.'

At that time, the World Honored One, desiring to reiterate this meaning, spoke in verse:

'Vajragarbha (name of a Bodhisattva), you should know that the nature of the Tathagata's (another name for Buddha) extinction is without beginning or end. If you use a mind of reincarnation to contemplate, you will only revolve, reaching only the edge of reincarnation, unable to enter the ocean of the Buddha. It is like refining gold ore; the gold is not created by the refining. Although it is originally gold, it is ultimately perfected through refining. Once it becomes true gold, it will never return to being ore. Samsara (cycle of rebirth) and Nirvana (state of enlightenment), ordinary beings and all Buddhas, are all like the appearance of empty flowers. Thinking is like illusion, how much more so is questioning about falsehood? If you can understand this mind, then seek perfect enlightenment.'

Then, Maitreya Bodhisattva (the future Buddha), in the midst of the assembly, immediately rose from his seat, prostrated at the Buddha's feet, circumambulated him three times to the right, knelt with his palms together, and said to the Buddha: 'Greatly compassionate World Honored One! You have widely opened the secret treasury for the Bodhisattvas, enabling the assembly to deeply understand the principle of reincarnation, distinguish between right and wrong, and bestow upon all beings in the Dharma-ending Age the fearless eye of the Way, generating firm faith in Great Nirvana (state of enlightenment), no longer following the revolving realms and giving rise to cyclical views. World Honored One! If the Bodhisattvas and beings of the Dharma-ending Age wish to travel in the great tranquil sea of the Tathagata, how should they sever the root of reincarnation? What are the different natures of the various reincarnations? How many different kinds of cultivation are there for the Bodhi (enlightenment) of the Buddha? Returning to the toils of the world, how many kinds of expedient teachings should be established to liberate beings? May you not abandon your great compassion for saving the world, so that all practicing Bodhisattvas and beings of the Dharma-ending Age may have their wisdom eyes clear and bright, illuminating the mirror of their minds, and perfectly realize the unsurpassed knowledge and vision of the Tathagata.' Having spoken these words, he prostrated himself with his five limbs on the ground.

，如是三請終而復始。

爾時，世尊告彌勒菩薩言：「善哉！善哉！善男子！汝等乃能為諸菩薩及末世眾生，請問如來深奧秘密微妙之義，令諸菩薩潔清慧目，及令一切末世眾生永斷輪迴，心悟實相具無生忍。汝今諦聽！當爲汝說。」時，彌勒菩薩奉教歡喜，及諸大眾默然而聽。

「善男子！一切眾生從無始際，由有種種恩愛、貪慾故有輪迴。若諸世界一切種性，卵生、胎生、濕生、化生，皆因淫慾而正性命，當知輪迴愛為根本。由有諸欲，助發愛性，是故能令生死相續。欲因愛生，命因欲有，眾生愛命還依欲本；愛慾為因，愛命為果。由於欲境起諸違順，境背愛心而生憎、嫉，造種種業，是故復生地獄、餓鬼；知欲可厭，愛厭業道，舍惡樂善，復現天、人；又知諸愛可厭惡故，棄愛樂舍，還滋愛本，便現有為增上善果，皆輪迴故，不成聖道。是故眾生欲脫生死免諸輪迴，先斷貪慾及除愛渴。

「善男子！菩薩變化示現世間非愛為本，但以慈悲令彼舍愛，假諸貪慾而入生死。若諸末世一切眾生能捨諸欲，及除憎愛永斷輪迴，勤求如來圓覺境界，于清凈心便得開悟。

「善男子！一切眾生由本貪慾，發揮無明顯出五性，差別不等；依二種障，而現深淺。云何二障？一者理障礙正知見，二者事障

【現代漢語翻譯】，就這樣三次懇請，始終如一。

這時，世尊告訴彌勒菩薩（Maitreya Bodhisattva，未來佛）說：『好啊！好啊！善男子！你們能夠爲了諸位菩薩以及末法時代的眾生，請問如來深奧秘密微妙的意義，使諸位菩薩清凈智慧的眼目更加明亮，並且使一切末法時代的眾生永遠斷絕輪迴，內心領悟實相，具備無生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的真理的證悟）。你現在仔細聽！我將為你解說。』當時，彌勒菩薩接受教誨，滿心歡喜，以及所有大眾都靜默地聽著。

『善男子！一切眾生從無始以來，由於有種種恩愛、貪慾，所以才有輪迴。如果各個世界的一切種性，卵生、胎生、濕生、化生，都是因為淫慾而維持生命，應當知道輪迴以愛為根本。由於有各種慾望，助長引發愛的本性，所以能夠使生死相續不斷。慾望因愛而生，生命因慾望而存在，眾生愛惜生命還是依賴於慾望的根本；愛慾是原因，愛命是結果。由於對慾望的境界產生各種順從和違逆，境界違背愛心而產生憎恨、嫉妒，造作種種業，所以又會墮入地獄、餓鬼道；知道慾望令人厭惡，厭惡愛的業道，捨棄惡行而樂於善行，又會顯現於天道、人道；又因為知道各種愛都令人厭惡，捨棄愛而樂於施捨，反而滋長愛的根本，便會顯現有為的增上善果，都是因為輪迴的緣故，不能成就聖道。因此，眾生想要脫離生死，免除各種輪迴，首先要斷除貪慾，以及消除愛的渴求。

『善男子！菩薩變化示現在世間，不是以愛為根本，只是用慈悲心使他們捨棄愛，藉助各種貪慾而進入生死。如果各個末法時代的一切眾生能夠捨棄各種慾望，以及消除憎恨和愛，永遠斷絕輪迴，勤奮追求如來的圓覺境界，在清凈心中便能開悟。

『善男子！一切眾生由於原本的貪慾，發揮無明，顯現出五種性（五種如來藏自性差別），差別不等；依靠兩種障礙，而顯現深淺。什麼是兩種障礙？一是理障，障礙正確的知見；二是事障

【English Translation】 Thus, he requested three times, consistently from beginning to end.

At that time, the World Honored One said to Maitreya Bodhisattva (the Bodhisattva of Loving-Kindness): 'Excellent! Excellent! Good man! You are able to, for the sake of all Bodhisattvas and sentient beings of the Dharma-ending Age, inquire about the profound, secret, and subtle meaning of the Tathagata (Thus Come One), enabling the pure and wise eyes of all Bodhisattvas to become even brighter, and enabling all sentient beings of the Dharma-ending Age to forever cut off the cycle of rebirth, their minds awakening to the true nature of reality, possessing the patience of non-origination (anutpattika-dharma-ksanti, the realization of the truth of the non-arising and non-ceasing of all dharmas). Listen attentively now! I will explain it to you.' At that time, Maitreya Bodhisattva received the teaching with joy, and all the assembly listened in silence.

'Good man! All sentient beings, from beginningless time, have had rebirth due to various forms of affection, love, and greed. If all species in all worlds, born from eggs, wombs, moisture, or transformation, all rely on sexual desire to maintain their lives, you should know that rebirth has love as its root. Because there are various desires, which help to develop the nature of love, they are able to cause the continuation of birth and death. Desire arises from love, and life exists because of desire. Sentient beings cherish life and still rely on the root of desire; love and desire are the cause, and cherishing life is the result. Because of the realm of desire, various forms of compliance and opposition arise. The realm goes against the mind of love, and hatred and jealousy arise, creating various karmas. Therefore, they are reborn in hells and as hungry ghosts. Knowing that desire is detestable, and detesting the path of loving karma, abandoning evil and delighting in good, they reappear in the heavens and as humans. Furthermore, knowing that all forms of love are detestable, abandoning love and delighting in giving, they instead nourish the root of love, and then manifest conditioned, superior, good results, all because of rebirth, and they do not achieve the holy path. Therefore, sentient beings who wish to escape birth and death and avoid all rebirths must first cut off greed and eliminate the thirst for love.'

'Good man! Bodhisattvas transform and manifest in the world, not with love as their root, but only with compassion to cause them to abandon love, borrowing various forms of greed to enter birth and death. If all sentient beings in the Dharma-ending Age can abandon all desires, and eliminate hatred and love, forever cutting off rebirth, diligently seeking the perfect enlightenment realm of the Tathagata (Thus Come One), they will awaken in their pure minds.'

'Good man! All sentient beings, due to their inherent greed, develop ignorance, revealing the five natures (five kinds of Tathagatagarbha self-nature differences), which are unequal and different; relying on two kinds of obstacles, they manifest in varying degrees of depth. What are the two obstacles? The first is the obstacle of principle, which obstructs correct knowledge and views; the second is the obstacle of phenomena

續諸生死。云何五性？善男子！若此二障未得斷滅名未成佛；若諸眾生永舍貪慾，先除事障未斷理障，但能悟入聲聞、緣覺，未能顯住菩薩境界。善男子！若諸末世一切眾生，欲泛如來大圓覺海，先當發願勤斷二障，二障已伏即能悟入菩薩境界；若事、理障已永斷滅即入如來微妙圓覺，滿足菩提及大涅槃。善男子！一切眾生皆證圓覺，逢善知識依彼所作因地法行，爾時修習便有頓漸；若遇如來無上菩提正修行路，根無大小皆成佛果；若諸眾生雖求善友遇邪見者，未得正悟，是則名為外道種性，邪師過謬，非眾生咎。是名眾生五性差別。

「善男子！菩薩唯以大悲方便入諸世間開發未悟，乃至示現種種形相逆順境界，與其同事化令成佛，皆依無始清凈願力。若諸末世一切眾生於大圓覺起增上心，當發菩薩清凈大愿，應作是言：『愿我今者住佛圓覺，求善知識莫值外道及與二乘。』依愿修行，漸斷諸障，障盡愿滿，便登解脫清凈法殿，證大圓覺妙莊嚴域。」

爾時，世尊欲重宣此義而說偈言：

「彌勒汝當知，　　一切諸眾生，　不得大解脫，　　皆由貪慾故，　墮落於生死。　　若能斷憎愛，　及與貪瞋癡，　　不因差別性，　皆得成佛道。　　二障永銷滅，　求師得正悟，　　隨順菩提愿，

【現代漢語翻譯】現代漢語譯本：延續著各種生死輪迴。什麼是五種根性（五性）呢？善男子！如果這兩種障礙（事障和理障）沒有斷滅，就不能成就佛果；如果眾生永遠捨棄貪慾，先去除事障但沒有斷除理障，只能領悟進入聲聞、緣覺的境界，不能明顯安住于菩薩的境界。善男子！如果末法時代的一切眾生，想要進入如來廣大的圓覺之海，首先應當發願勤奮斷除這兩種障礙，兩種障礙被降伏后就能領悟進入菩薩的境界；如果事障、理障已經永遠斷滅，就進入如來微妙的圓滿覺悟，滿足菩提和大涅槃。善男子！一切眾生都能證得圓覺，遇到善知識，依靠他們所教導的在因地上的修行方法，這時修習就會有頓悟和漸悟的區別；如果遇到如來無上菩提的正修行道路，無論根器大小都能成就佛果；如果眾生雖然尋求善友卻遇到邪見之人，沒有得到正確的覺悟，這就叫做外道的種性，這是邪師的過錯，不是眾生的罪過。這就是眾生五種根性的差別。

『善男子！菩薩只是以大悲心和方便法門進入各個世間，開發那些沒有覺悟的眾生，乃至示現種種不同的形象，順境或逆境，與他們一起經歷，教化他們成就佛果，都是依靠無始以來的清凈願力。如果末法時代的一切眾生對於大圓覺生起增上心，應當發起菩薩清凈的大愿，應該這樣說：『愿我現在安住于佛的圓覺境界，尋求善知識，不要遇到外道以及聲聞、緣覺二乘。』依靠這個願力修行，逐漸斷除各種障礙，障礙斷盡，願力圓滿，就能登上解脫清凈的法殿，證得大圓覺的微妙莊嚴的境界。』

這時，世尊想要再次宣說這個道理，就說了偈語：

『彌勒（菩薩名）你應當知道，一切眾生，不能得到大解脫，都是因為貪慾的緣故，墮落在生死輪迴中。如果能夠斷除憎恨和愛戀，以及貪婪、嗔怒、愚癡，不因為根性的差別，都能成就佛道。兩種障礙永遠消滅，尋求老師得到正確的覺悟，隨順菩提的願望，』

【English Translation】 English version: Continuing the various cycles of birth and death. What are the five natures (Wu Xing)? Good son! If these two obstacles (afflictive and cognitive obscurations) are not eradicated, one cannot attain Buddhahood; if all beings eternally relinquish greed, first removing the afflictive obscurations but not severing the cognitive obscurations, they can only awaken into the realms of Sravakas (hearers) and Pratyekabuddhas (solitary realizers), unable to manifestly abide in the realm of Bodhisattvas. Good son! If all beings in the Dharma-ending age wish to enter the great ocean of perfect enlightenment of the Tathagata (Thus Come One), they should first make a vow to diligently sever these two obstacles; when these two obstacles are subdued, they can awaken into the realm of Bodhisattvas; if the afflictive and cognitive obscurations are completely and eternally eradicated, they enter the Tathagata's subtle and perfect enlightenment, fulfilling Bodhi (enlightenment) and great Nirvana (liberation). Good son! All beings can realize perfect enlightenment; encountering good spiritual friends, relying on the Dharma practices based on the causal ground that they teach, at that time, cultivation will have sudden and gradual aspects; if one encounters the correct path of practice of the Tathagata's unsurpassed Bodhi, regardless of the size of their capacity, all will attain the fruit of Buddhahood; if beings, although seeking good friends, encounter those with wrong views, and do not attain correct awakening, this is called the nature of externalists (Wai Dao), it is the fault of the evil teacher, not the fault of the beings. This is called the difference in the five natures of beings.

'Good son! Bodhisattvas only use great compassion and skillful means to enter all worlds, developing those who are not yet awakened, even manifesting various forms and appearances, favorable or adverse circumstances, experiencing them together, transforming and teaching them to attain Buddhahood, all relying on the pure vows from beginningless time. If all beings in the Dharma-ending age generate an enhanced mind towards great perfect enlightenment, they should make the pure great vows of a Bodhisattva, and should say: 'May I now abide in the perfect enlightenment of the Buddha, seeking good spiritual friends, may I not encounter externalists or the two vehicles of Sravakas and Pratyekabuddhas.' Relying on this vow to cultivate, gradually severing all obstacles, when the obstacles are exhausted and the vow is fulfilled, one can ascend the pure Dharma palace of liberation, realizing the subtle and adorned realm of great perfect enlightenment.'

At that time, the World Honored One, wishing to proclaim this meaning again, spoke in verse:

'Maitreya (name of a Bodhisattva), you should know, all beings, cannot attain great liberation, all because of greed, falling into the cycle of birth and death. If one can sever hatred and love, as well as greed, anger, and delusion, not because of the difference in natures, all can attain the path to Buddhahood. The two obstacles are eternally extinguished, seeking a teacher and obtaining correct awakening, following the vows of Bodhi,'

依止大涅槃。　　十方諸菩薩，　皆以大悲願，　　示現入生死。　現在修行者，　　及末世眾生，　勤斷諸愛見，　　便歸大圓覺。」

於是清凈慧菩薩在大眾中即從座起，頂禮佛足右繞三匝，長跪叉手而白佛言：「大悲世尊！為我等輩廣說如是不思議事，本所不見本所不聞，我等今者蒙佛善誘，身心泰然得大饒益，愿為一切諸來法眾重宣法王圓滿覺性，一切眾生及諸菩薩、如來世尊所證所得云何差別？令末世眾生聞此聖教，隨順開悟漸次能入。」作是語已五體投地，如是三請終而復始。

爾時，世尊告清凈慧菩薩言：「善哉！善哉！善男子！汝等乃能為諸菩薩及末世眾生，請問如來漸次差別。汝今諦聽！當爲汝說。」時，清凈慧菩薩奉教歡喜，及諸大眾默然而聽。

「善男子！圓覺自性，非性性有，循諸性起，無取無證，于實相中實無菩薩及諸眾生。何以故？菩薩眾生皆是幻化，幻化滅故無取證者。譬如眼根不自見眼，性自平等。無平等者，眾生迷倒，未能除滅一切幻化，于滅未滅，妄功用中便顯差別；若得如來寂滅隨順，實無寂滅及寂滅者。

「善男子！一切眾生從無始來由妄想我及愛我者，曾不自知唸唸生滅，故起憎愛，耽著五欲；若遇善友教令開悟凈圓覺性發明起滅，

【現代漢語翻譯】現代漢語譯本：依止於偉大的涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）。十方一切的菩薩（Bodhisattva，指立志成佛，普度眾生的修行者），都以大慈大悲的願力，示現進入生死輪迴之中。現在正在修行的修行者，以及末法時代的眾生，努力斷除各種愛慾和邪見，便能迴歸到圓滿覺悟的境界。

這時，清凈慧菩薩（一位菩薩的名稱）在大眾之中，立即從座位上站起，頂禮佛足，然後右繞佛三圈，長跪合掌，對佛說：『大慈大悲的世尊！您為我們這些弟子廣泛地講述了這樣不可思議的事情，這些事情是我們以前沒有見過、沒有聽過的。我們現在蒙受佛的善巧引導，身心安泰，獲得了極大的利益。希望您能為一切前來聽法的眾生，再次宣說佛法的圓滿覺性，以及一切眾生、諸位菩薩、如來世尊（Tathagata，佛的稱號）所證悟和獲得的境界，究竟有什麼差別？讓末法時代的眾生聽聞這些神聖的教誨，能夠隨順教導而開悟，逐漸地進入圓滿覺悟的境界。』說完這些話后，他五體投地，這樣懇請了三次。

這時，世尊告訴清凈慧菩薩說：『很好！很好！善男子！你們能夠爲了諸位菩薩以及末法時代的眾生，請問如來關於漸次修行的差別。你現在仔細聽！我將為你解說。』當時，清凈慧菩薩恭敬地接受教誨，心生歡喜，與所有大眾一起默默地聽著。

『善男子！圓覺的自性，不是依附於任何性質而存在的，而是隨著各種性質而顯現，沒有可以執取或可以證得的東西。在實相之中，實際上沒有菩薩和眾生。為什麼呢？因為菩薩和眾生都是幻化出來的，幻化消滅了，就沒有能執取和能證得的人。譬如眼睛不能自己看見自己，自性本來就是平等無二的。沒有所謂的平等或不平等，眾生因為迷惑顛倒，不能夠去除一切幻化，在去除與未去除之間，在妄想的作用中，就顯現出差別。如果能夠得到如來的寂滅隨順，實際上沒有寂滅以及能證得寂滅的人。

『善男子！一切眾生從無始以來，由於妄想有『我』以及愛『我』的念頭，從來不知道自己的念頭唸唸生滅，因此產生了憎恨和喜愛，貪戀於五欲（色、聲、香、味、觸）。如果遇到善知識教導，開悟清凈圓滿的覺性，從而發現念頭的生滅，

【English Translation】 English version: Relying on the Great Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death). All Bodhisattvas (Bodhisattva, refers to practitioners who aspire to Buddhahood and liberate all beings) in the ten directions, All appear in the cycle of birth and death with great compassion and vows. Practitioners who are currently practicing, and sentient beings in the Dharma-ending Age, Diligently cut off all attachments and wrong views, and then return to the Great Perfect Enlightenment.

Then, Pure Wisdom Bodhisattva (name of a Bodhisattva), in the assembly, immediately rose from his seat, prostrated at the Buddha's feet, circumambulated the Buddha three times to the right, knelt with his palms together, and said to the Buddha: 'Greatly compassionate World Honored One! For the sake of us, you have extensively explained such inconceivable matters, which we have never seen or heard before. We are now guided by the Buddha's skillful means, our bodies and minds are peaceful, and we have obtained great benefits. May you, for the sake of all the Dharma assemblies to come, again proclaim the Dharma King's perfect and complete enlightenment nature. What are the differences between what all sentient beings, all Bodhisattvas, and the Tathagata World Honored One (Tathagata, title of the Buddha) have realized and attained? May sentient beings in the Dharma-ending Age hear these sacred teachings, follow them, awaken, and gradually enter.' After saying these words, he prostrated himself with his five limbs to the ground, and requested in this way three times from beginning to end.

At that time, the World Honored One said to Pure Wisdom Bodhisattva: 'Excellent! Excellent! Good man! You are able to ask the Tathagata about the gradual differences for the sake of all Bodhisattvas and sentient beings in the Dharma-ending Age. Now listen carefully! I will explain it to you.' At that time, Pure Wisdom Bodhisattva joyfully received the teaching, and together with all the assembly, listened silently.

'Good man! The self-nature of Perfect Enlightenment is not existent by nature, but arises according to various natures, without anything to grasp or prove. In the realm of true reality, there are actually no Bodhisattvas or sentient beings. Why? Because Bodhisattvas and sentient beings are all illusory transformations. When the illusory transformations cease, there is no one to grasp or prove. For example, the eye cannot see itself, and its nature is inherently equal. There is no such thing as equality or inequality. Sentient beings are deluded and cannot eliminate all illusory transformations. In the midst of eliminating and not eliminating, in the function of delusion, differences appear. If one can attain the Tathagata's quiescence and follow it, there is actually no quiescence or one who attains quiescence.'

'Good man! All sentient beings, from beginningless time, due to the delusion of 'I' and the love of 'I', have never known that their thoughts arise and cease moment by moment, thus giving rise to hatred and love, and indulging in the five desires (form, sound, smell, taste, touch). If they encounter a good friend who teaches them to awaken to the pure and perfect nature of enlightenment, and thus discover the arising and ceasing of thoughts,'

即知此生性自勞慮。若復有人勞慮永斷得法界凈，即彼凈解為自障礙，故於圓覺而不自在。此名凡夫隨順覺性。

「善男子！一切菩薩，見解為礙，雖斷解礙，猶住見覺，覺礙為礙而不自在；此名菩薩未入地者隨順覺性。

「善男子！有照有覺俱名障礙，是故菩薩常覺不住，照與照者同時寂滅，譬如有人自斷其首，首已斷故無能斷者；則以礙心自滅諸礙，礙已斷滅無滅礙者。修多羅教如標月指，若復見月，了知所標畢竟非月；一切如來種種言說開示菩薩亦復如是。此名菩薩已入地者隨順覺性。

「善男子！一切障礙即究竟覺，得念、失念無非解脫，成法、破法皆名涅槃，智慧、愚癡通為般若，菩薩、外道所成就法同是菩提，無明、真如無異境界，諸戒、定、慧及淫、怒、癡俱是梵行，眾生、國土同一法性，地獄、天宮皆為凈土，有性、無性齊成佛道；一切煩惱畢竟解脫，法界海慧照了諸相猶如虛空。此名如來隨順覺性。

「善男子！但諸菩薩及末世眾生，居一切時不起妄念，于諸妄心亦不息滅，住妄想境不加了知，于無了知不辨真實。彼諸眾生聞是法門，信解受持不生驚畏。是則名為隨順覺性。善男子！汝等當知！如是眾生已曾供養百千萬億恒河沙諸佛及大菩薩，植眾德本；佛說是人名為成

【現代漢語翻譯】現代漢語譯本：須知此生性本來就是自己勞神憂慮。如果有人能夠永遠斷除勞神憂慮，得到法界的清凈，那麼這種清凈的理解反而會成為自己的障礙，因此對於圓覺就不能自在。這叫做凡夫隨順覺性。

『善男子！一切菩薩，把見解當作障礙，即使斷除了見解的障礙，仍然住在見和覺上，把覺也當作障礙，因此不能自在；這叫做菩薩未入地者隨順覺性。』

『善男子！有照和有覺都叫做障礙，所以菩薩常常覺悟而不執著于覺悟，照和能照同時寂滅，譬如有人自己砍斷自己的頭，頭已經斷了，就沒有能砍斷的人了；那麼就用有礙的心自己消滅各種障礙，障礙已經斷滅了，就沒有能消滅障礙的人了。《修多羅》（Sutra，佛經）的教導就像指示月亮的手指，如果已經看見了月亮，就應當知道所指示的畢竟不是月亮；一切如來的種種言說開示菩薩也是這樣。這叫做菩薩已入地者隨順覺性。』

『善男子！一切障礙就是究竟的覺悟，得到念頭、失去念頭，無非都是解脫，成就法、破除法，都叫做涅槃（Nirvana，寂滅），智慧、愚癡，都可通達般若（Prajna，智慧），菩薩、外道所成就的法，同樣是菩提（Bodhi，覺悟），無明（Avidya，迷惑）和真如（Tathata，真如實性）沒有不同的境界，各種戒律、禪定、智慧以及淫慾、嗔怒、愚癡，都是梵行（Brahma-carya，清凈的行為），眾生、國土，同一法性，地獄、天宮，都是凈土，有性和無性，都成就佛道；一切煩惱，畢竟解脫，法界海的智慧照亮一切現象，就像虛空一樣。這叫做如來隨順覺性。』

『善男子！只要各位菩薩以及末世的眾生，在任何時候都不生起虛妄的念頭，對於各種虛妄的心念也不加以息滅，安住在虛妄的境界中不加以瞭解認識，對於沒有了解認識也不分辨真實。這些眾生聽到這個法門，相信理解接受奉持而不產生驚慌畏懼。這就叫做隨順覺性。善男子！你們應當知道！這些眾生已經曾經供養百千萬億恒河沙數的諸佛以及大菩薩，種植各種功德根本；佛說這個人叫做成就。』

【English Translation】 English version: Know that this life's nature is inherently one of self-toil and worry. If someone can permanently sever toil and worry and attain the purity of the Dharma Realm, then that pure understanding becomes an obstacle to oneself, and thus one is not at ease with Perfect Enlightenment. This is called an ordinary person according with the awakened nature.

'Good man! All Bodhisattvas regard views and understanding as obstacles. Although they sever the obstacles of understanding, they still dwell in seeing and awareness, regarding awareness as an obstacle, and thus are not at ease. This is called a Bodhisattva who has not yet entered the stages according with the awakened nature.'

'Good man! Having illumination and having awareness are both called obstacles. Therefore, Bodhisattvas are constantly aware but do not dwell in awareness. Illumination and the illuminator simultaneously become still and extinct, like a person who cuts off his own head; since the head is already severed, there is no one who can sever it. Thus, with an obstructed mind, one extinguishes all obstructions oneself. Once obstructions are severed and extinguished, there is no one to extinguish the obstructions. The Sutra (Sutra, Buddhist scripture) teachings are like a finger pointing at the moon. If one sees the moon, one should know that what is pointed at is ultimately not the moon. All the various words and explanations of the Tathagatas (Tathagata, Thus Come One) revealing and instructing Bodhisattvas are also like this. This is called a Bodhisattva who has already entered the stages according with the awakened nature.'

'Good man! All obstacles are ultimately enlightenment. Gaining mindfulness and losing mindfulness are both nothing but liberation. Accomplishing Dharma and destroying Dharma are both called Nirvana (Nirvana, extinction). Wisdom and ignorance both lead to Prajna (Prajna, wisdom). The Dharma accomplished by Bodhisattvas and non-Buddhists is the same as Bodhi (Bodhi, enlightenment). Ignorance (Avidya, delusion) and Suchness (Tathata, true thusness) have no different realms. All precepts, Samadhi (Samadhi, concentration), and wisdom, as well as lust, anger, and delusion, are all pure conduct (Brahma-carya, pure conduct). Sentient beings and lands share the same Dharma nature. Hell and heavenly palaces are both pure lands. Having nature and having no nature both equally accomplish the Buddha path. All afflictions are ultimately liberated. The wisdom of the Dharma Realm sea illuminates all phenomena like empty space. This is called the Tathagata according with the awakened nature.'

'Good man! Only Bodhisattvas and sentient beings of the degenerate age, at all times, do not give rise to deluded thoughts, nor do they extinguish deluded minds. They dwell in the realm of delusion without adding understanding or knowledge, and in the absence of understanding or knowledge, they do not discriminate reality. When these sentient beings hear this Dharma gate, they believe, understand, accept, uphold, and do not give rise to alarm or fear. This is called according with the awakened nature. Good man! You should know that these sentient beings have already made offerings to hundreds of thousands of millions of Ganges sands of Buddhas and great Bodhisattvas, and have planted roots of virtue. The Buddha says that these people are called accomplished.'

就一切種智。」

爾時，世尊欲重宣此義而說偈言：

「清凈慧當知，　　圓滿菩提性，　無取亦無證，　　無菩薩眾生。　覺與未覺時，　　漸次有差別，　眾生為解礙，　　菩薩未離覺。　入地永寂滅，　　不住一切相，　大覺悉圓滿，　　名為遍隨順。　末世諸眾生，　　心不生虛妄，　佛說如是人，　　現世即菩薩。　供養恒沙佛，　　功德已圓滿，　雖有多方便，　　皆名隨順智。」◎

◎於是威德自在菩薩在大眾中即從座起，頂禮佛足右繞三匝，長跪叉手而白佛言：「大悲世尊！廣為我等分別如是隨順覺性，令諸菩薩覺心光明承佛圓音，不因修習而得善利。世尊！譬如大城外有四門，隨方來者非止一路，一切菩薩莊嚴佛國及成菩提非一方便。唯愿世尊！廣為我等宣說一切方便漸次，並修行人總有幾種？令此會菩薩及末世眾生求大乘者，速得開悟，遊戲如來大寂滅海。」作是語已五體投地，如是三請終而復始。

爾時，世尊告威德自在菩薩言：「善哉！善哉！善男子！汝等乃能為諸菩薩及末世眾生，問于如來如是方便。汝今諦聽！當爲汝說。」時，威德自在菩薩奉教歡喜，及諸大眾默然而聽。

「善男子！無上妙覺遍諸十方出生如來，與一切法同體平等，于

【現代漢語翻譯】現代漢語譯本：就一切種智。（Sarvajna，指佛陀所證得的對一切事物和現象的智慧）

爾時，世尊爲了再次宣揚這個道理，說了以下偈語：

『清凈的智慧應當知曉，圓滿的菩提自性，沒有執取也沒有證得，沒有菩薩也沒有眾生。覺悟和未覺悟時，逐漸地有差別，眾生爲了解脫障礙，菩薩還沒有離開覺悟。進入到地（Bhumi，菩薩修行的階段）就永遠寂滅，不住於一切相，大覺悟全部圓滿，名為普遍隨順。末法時代的眾生，心中不生起虛妄，佛說這樣的人，現世就是菩薩。供養如恒河沙數般的佛，功德已經圓滿，雖然有很多方便法門，都名為隨順智。』

於是威德自在菩薩在大眾中，立即從座位上站起，頂禮佛足，向右繞佛三圈，長跪合掌，對佛說：『大悲的世尊！請您為我們詳細地分別解說這種隨順覺性，讓各位菩薩的覺悟之心光明，領受佛的圓滿音聲，不通過修行就能得到善利。世尊！譬如大城外有四個門，從各個方向來的人不只一條路，一切菩薩莊嚴佛國以及成就菩提也不只一種方便法門。唯愿世尊！為我們詳細地宣說一切方便的漸次，以及修行人總共有幾種？讓這次法會的菩薩以及末法時代的眾生，求大乘佛法的人，迅速地開悟，遊戲于如來大寂滅海。』說完這些話，五體投地，這樣三次請求，始終如一。

這時，世尊告訴威德自在菩薩說：『好啊！好啊！善男子！你們能夠爲了各位菩薩以及末法時代的眾生，向如來詢問這樣的方便法門。你們現在仔細聽！我將為你們解說。』當時，威德自在菩薩接受教誨，心生歡喜，以及各位大眾都默默地聽著。

『善男子！無上妙覺遍佈各個十方，出生如來，與一切法同體平等，于

【English Translation】 English version: Concerning perfect wisdom of all kinds.』 (Sarvajna, referring to the wisdom attained by the Buddha regarding all things and phenomena)

At that time, the World Honored One, wishing to restate this meaning, spoke the following verse:

『Pure wisdom should know, the perfect Bodhi-nature, without grasping or attainment, without Bodhisattvas or sentient beings. Awakened and unawakened states, gradually have differences, sentient beings seek to resolve obstacles, Bodhisattvas have not yet left awakening. Entering the Bhumi (stages of a Bodhisattva's practice), they eternally enter stillness, not dwelling in any characteristics, great enlightenment is completely perfected, called universally compliant. Sentient beings in the Dharma-ending age, whose minds do not give rise to falseness, the Buddha says such people, are Bodhisattvas in this very life. Making offerings to Buddhas as numerous as the Ganges' sands, their merits are already perfected, although there are many expedient methods, all are called compliant wisdom.』

Thereupon, the Bodhisattva Majestic Virtue自在 (Wei De Zi Zai) arose from his seat in the assembly, prostrated at the Buddha's feet, circumambulated the Buddha three times to the right, knelt with palms together, and said to the Buddha: 『Greatly compassionate World Honored One! Please extensively explain to us such compliant awakened nature, so that the minds of all Bodhisattvas may be bright with awakening, receiving the Buddha's perfect sound, and attain good benefits without cultivation. World Honored One! It is like a great city with four gates, those who come from all directions do not only take one path, all Bodhisattvas adorn Buddha lands and attain Bodhi not by one expedient method. May the World Honored One extensively explain to us the gradual sequence of all expedient methods, and how many kinds of cultivators there are in total? So that the Bodhisattvas in this assembly and sentient beings in the Dharma-ending age who seek the Great Vehicle, may quickly attain enlightenment and play in the Tathagata's great ocean of stillness.』 Having spoken these words, he prostrated with his five limbs on the ground, making this request three times from beginning to end.

At that time, the World Honored One said to the Bodhisattva Majestic Virtue: 『Excellent! Excellent! Good man! You are able to ask the Tathagata about such expedient methods for the sake of all Bodhisattvas and sentient beings in the Dharma-ending age. Now listen attentively! I will explain it to you.』 At that time, the Bodhisattva Majestic Virtue received the teaching with joy, and all the assembly listened in silence.

『Good man! The unsurpassed wonderful awakening pervades all ten directions, giving birth to the Tathagata, being of the same substance and equality with all dharmas, in

諸修行實無有二。方便隨順其數無量，圓攝所歸，循性差別當有三種。

「善男子！若諸菩薩悟凈圓覺，以凈覺心，取靜為行；由澄諸念，覺識煩動，靜慧發生，身心客塵從此永滅，便能內發寂靜輕安；由寂靜故，十方世界諸如來心於中顯現，如鏡中像。此方便者名奢摩他。

「善男子！若諸菩薩悟凈圓覺，以凈覺心，知覺心性及與根塵皆因幻化，即起諸幻以除幻者，變化諸幻而開幻眾；由起幻故便能內發大悲輕安，一切菩薩從此起行，漸次增進。彼觀幻者非同幻故，非同幻觀皆是幻故，幻相永離；是諸菩薩所圓妙行，如土長苗。此方便者名三摩缽提。

「善男子！若諸菩薩悟凈圓覺，以凈覺心不取幻化及諸凈相，了知身心皆為掛礙；無知覺明不依諸礙，永得超過礙無礙境、受用世界及與身心，相在塵域；如器中锽聲出於外，煩惱涅槃不相留礙，便能內發寂滅輕安、妙覺隨順、寂滅境界，自他身心所不能及，眾生壽命皆為浮想。此方便者名為禪那。

「善男子！此三法門皆是圓覺。親近隨順十方如來，因此成佛十方菩薩種種方便，一切同異皆依如是三種事業，若得圓證即成圓覺。善男子！假使有人修于聖道，教化成就百千萬億阿羅漢、辟支佛果，不如有人聞此圓覺無礙法門，一剎那頃隨順修

【現代漢語翻譯】現代漢語譯本：各種修行方法實際上沒有本質的區別。爲了方便引導，修行的方法數量是無限的，但最終都歸於同一個目標。根據修行者根性的差別，大致可以分為三種。

『善男子！如果各位菩薩領悟了清凈圓滿的覺性（凈圓覺），以清凈的覺悟之心，選擇靜止作為修行的方式；通過澄凈各種念頭，覺察並認識到意識的煩惱和動盪，靜止的智慧就會產生，身心的客塵從此永遠消滅，便能從內心生髮出寂靜和輕安；由於寂靜的緣故，十方世界所有如來的心都在其中顯現，就像鏡子中的影像。這種修行方法叫做奢摩他（止）。』

『善男子！如果各位菩薩領悟了清凈圓滿的覺性（凈圓覺），以清凈的覺悟之心，認識到覺悟的心性以及六根和六塵都是因為幻化而產生的，就發起各種幻化來去除幻化，變化出各種幻象來開導迷惑于幻象的眾生；由於發起幻化的緣故，便能從內心生髮出大悲和輕安，一切菩薩都從此開始修行，逐漸增進。他們觀察幻象，但並不等同於幻象，既不等同於幻象，也不等同於觀察幻象的行為，因為幻象和觀察幻象都是虛幻的，幻象的表相永遠消失；這是各位菩薩所圓滿的微妙修行，就像從土壤中生長出來的苗。這種修行方法叫做三摩缽提（觀）。』

『善男子！如果各位菩薩領悟了清凈圓滿的覺性（凈圓覺），以清凈的覺悟之心，不執取幻化以及各種清凈的表相，了知身心都是掛礙；沒有知覺的光明不依賴於任何掛礙，永遠超越有掛礙和無掛礙的境界，受用世界以及身心，都好像存在於塵世之中；就像器皿中的锽聲響徹于外，煩惱和涅槃互不阻礙，便能從內心生髮出寂滅的輕安，微妙的覺悟隨順寂滅的境界，自身和他人的身心都無法達到，眾生的壽命都只是虛浮的想像。這種修行方法叫做禪那（禪定）。』

『善男子！這三種法門都是圓覺的體現。親近並隨順十方如來，因此成就佛果。十方菩薩的種種方便法門，一切相同和不同的地方，都依賴於這三種修行方式。如果能夠圓滿證得，就成就圓覺。善男子！假如有人修習聖道，教化成就了百千萬億阿羅漢（斷盡煩惱，證入涅槃的聖者）、辟支佛（無師自悟的聖者）的果位，也不如有人聽聞這圓覺無礙的法門，在一剎那間隨順修行。

【English Translation】 English version: In reality, there are no fundamental differences among various practices. For the sake of expedient guidance, the number of practices is immeasurable, but they all ultimately converge on the same goal. According to the differences in the dispositions of practitioners, they can be roughly divided into three types.

'Good man! If all Bodhisattvas awaken to the pure and perfect enlightenment (Pure Perfect Enlightenment), and with a pure enlightened mind, choose stillness as their practice; by clarifying all thoughts, perceiving and recognizing the afflictions and disturbances of consciousness, still wisdom will arise, and the objective defilements of body and mind will be forever eliminated from this point on, then they can inwardly generate tranquility and ease; because of tranquility, the minds of all Tathagatas in the ten directions will manifest within it, like images in a mirror. This expedient method is called Shamatha (Cessation).'

'Good man! If all Bodhisattvas awaken to the pure and perfect enlightenment (Pure Perfect Enlightenment), and with a pure enlightened mind, recognize that the nature of the enlightened mind, as well as the six sense organs and six sense objects, are all produced by illusion, then they will initiate various illusions to remove illusion, transforming various illusions to enlighten beings who are deluded by illusions; because of initiating illusions, they can inwardly generate great compassion and ease, and all Bodhisattvas will begin their practice from this point on, gradually progressing. They observe illusions, but are not identical to illusions, neither identical to illusions nor identical to the act of observing illusions, because illusions and the act of observing illusions are both illusory, and the appearance of illusions will disappear forever; this is the perfect and wonderful practice of all Bodhisattvas, like sprouts growing from the soil. This expedient method is called Samapatti (Contemplation).'

'Good man! If all Bodhisattvas awaken to the pure and perfect enlightenment (Pure Perfect Enlightenment), and with a pure enlightened mind, do not grasp onto illusions or any pure appearances, understanding that body and mind are all hindrances; the light of non-perception does not rely on any hindrances, forever transcending the realms of hindrance and non-hindrance, enjoying the world as well as body and mind, as if existing in the realm of dust; like the sound of a bell ringing outward from a vessel, afflictions and Nirvana do not obstruct each other, then they can inwardly generate the tranquility of extinction, and wonderful enlightenment will accord with the realm of extinction, which cannot be reached by one's own or others' body and mind, and the lives of sentient beings are all just fleeting thoughts. This expedient method is called Dhyana (Meditation).'

'Good man! These three Dharma gates are all manifestations of Perfect Enlightenment. Draw near to and accord with the Tathagatas of the ten directions, and thereby attain Buddhahood. All the various expedient methods of the Bodhisattvas of the ten directions, all similarities and differences, rely on these three practices. If one can perfectly attain them, one will achieve Perfect Enlightenment. Good man! Suppose someone cultivates the holy path and teaches and transforms hundreds of thousands of millions of Arhats (saints who have extinguished all afflictions and entered Nirvana) and Pratyekabuddhas (self-enlightened saints without a teacher), it is not as good as someone who hears this unobstructed Dharma gate of Perfect Enlightenment and practices accordingly for a single moment.'

習。」

爾時，世尊欲重宣此義而說偈言：

「威德汝當知，　　無上大覺心，　本際無二相，　　隨順諸方便，　其數即無量。　　如來總開示，　便有三種類，　　寂靜奢摩他，　如鏡照諸像；　　如幻三摩提，　如苗漸增長；　　禪那唯寂滅，　如彼器中锽。　　三種妙法門，　皆是覺隨順，　　十方諸如來，　及諸大菩薩，　　因此得成道。　三事圓證故，　　名究竟涅槃。」

於是辯音菩薩在大眾中即從座起，頂禮佛足右繞三匝，長跪叉手而白佛言：「大悲世尊！如是法門甚為希有！世尊！此諸方便一切菩薩于圓覺門有幾修習？愿為大眾及末世眾生，方便開示令悟實相。」作是語已五體投地，如是三請終而復始。

爾時，世尊告辯音菩薩言：「善哉！善哉！善男子！汝等乃能為諸大眾及末世眾生，問于如來，如是修習。汝今諦聽！當爲汝說。」時，辯音菩薩奉教歡喜，及諸大眾默然而聽。

「善男子！一切如來圓覺清凈本無修習及修習者，一切菩薩及末世眾生依于未覺幻力修習，爾時便有二十五種清凈定輪：

「若諸菩薩唯取極靜，由靜力故永斷煩惱究竟成就，不起于座便入涅槃；此菩薩者，名單修奢摩他。

「若諸菩薩唯觀如幻，以佛力故變

【現代漢語翻譯】現代漢語譯本：『習。』

爾時，世尊（Bhagavan，受人尊敬者）欲重宣此義而說偈言：

『威德汝當知，　　無上大覺心，本際無二相，　　隨順諸方便，其數即無量。　　如來（Tathagata，如實而來者）總開示，便有三種類，　　寂靜奢摩他（Samatha，止），如鏡照諸像；　　如幻三摩提（Samadhi，定），如苗漸增長；　　禪那（Dhyana，禪）唯寂滅，如彼器中锽。　　三種妙法門，皆是覺隨順，　　十方諸如來（Tathagata，如實而來者），及諸大菩薩（Mahasattva，偉大的覺悟者），　　因此得成道。三事圓證故，　　名究竟涅槃（Nirvana，寂滅）。』

於是辯音菩薩（Bianyin Bodhisattva）在大眾中即從座起，頂禮佛足右繞三匝，長跪叉手而白佛言：『大悲世尊（Bhagavan，受人尊敬者）！如是法門甚為希有！世尊（Bhagavan，受人尊敬者）！此諸方便一切菩薩（Bodhisattva）于圓覺門有幾修習？愿為大眾及末世眾生，方便開示令悟實相。』作是語已五體投地，如是三請終而復始。

爾時，世尊（Bhagavan，受人尊敬者）告辯音菩薩（Bianyin Bodhisattva）言：『善哉！善哉！善男子！汝等乃能為諸大眾及末世眾生，問于如來（Tathagata，如實而來者），如是修習。汝今諦聽！當爲汝說。』時，辯音菩薩（Bianyin Bodhisattva）奉教歡喜，及諸大眾默然而聽。

『善男子！一切如來（Tathagata，如實而來者）圓覺清凈本無修習及修習者，一切菩薩（Bodhisattva）及末世眾生依于未覺幻力修習，爾時便有二十五種清凈定輪：

『若諸菩薩（Bodhisattva）唯取極靜，由靜力故永斷煩惱究竟成就，不起于座便入涅槃（Nirvana，寂滅）；此菩薩（Bodhisattva）者，名單修奢摩他（Samatha，止）。

『若諸菩薩（Bodhisattva）唯觀如幻，以佛力故變

【English Translation】 English version: 'Practice.'

At that time, the World-Honored One (Bhagavan, The Blessed One) wishing to restate this meaning, spoke in verse, saying:

'Virtue, you should know, The unsurpassed Great Enlightenment mind, The fundamental reality has no duality, Complying with all skillful means, Their number is immeasurable. The Tathagata (Tathagata, Thus Come One) fully reveals, Then there are three kinds, Tranquil Samatha (Samatha, calming meditation), Like a mirror reflecting all images; Illusion-like Samadhi (Samadhi, concentration), Like a sprout gradually growing; Dhyana (Dhyana, meditation) is only stillness, Like a cymbal in a vessel. These three wonderful Dharma gates, All comply with enlightenment, The Tathagatas (Tathagata, Thus Come One) of the ten directions, And all the great Bodhisattvas (Mahasattva, great beings), Attain the Path because of this. Because of the complete realization of these three things, It is called ultimate Nirvana (Nirvana, liberation).'

Then, Bianyin Bodhisattva (Bianyin Bodhisattva) in the assembly, immediately rose from his seat, prostrated himself at the Buddha's feet, circumambulated him three times to the right, knelt with his palms together, and said to the Buddha: 'Greatly compassionate World-Honored One (Bhagavan, The Blessed One)! Such a Dharma gate is extremely rare! World-Honored One (Bhagavan, The Blessed One)! How many practices do all Bodhisattvas (Bodhisattva) have in the gate of Perfect Enlightenment? I wish that you would expediently reveal the true nature for the sake of the assembly and sentient beings of the future.' Having spoken these words, he prostrated himself with his five limbs on the ground, repeating his request three times from beginning to end.

At that time, the World-Honored One (Bhagavan, The Blessed One) said to Bianyin Bodhisattva (Bianyin Bodhisattva): 'Excellent! Excellent! Good man! You are able to ask the Tathagata (Tathagata, Thus Come One) about such practices for the sake of the assembly and sentient beings of the future. Now listen attentively! I will explain it to you.' Then, Bianyin Bodhisattva (Bianyin Bodhisattva) received the teaching with joy, and the assembly listened in silence.

'Good man! All Tathagatas (Tathagata, Thus Come One) originally have no practice or practitioners in Perfect Enlightenment and purity. All Bodhisattvas (Bodhisattva) and sentient beings of the future practice based on the power of illusion before enlightenment. At that time, there are twenty-five kinds of pure Samadhi wheels:

'If all Bodhisattvas (Bodhisattva) only take extreme stillness, they will permanently cut off afflictions and ultimately achieve accomplishment due to the power of stillness, and enter Nirvana (Nirvana, liberation) without rising from their seats; this Bodhisattva (Bodhisattva) is called one who solely practices Samatha (Samatha, calming meditation).'

'If all Bodhisattvas (Bodhisattva) only contemplate as illusion, they transform by the power of the Buddha'

化世界種種作用，備行菩薩清凈妙行，于陀羅尼不失寂念及諸靜慧，此菩薩者，名單修三摩缽提。

「若諸菩薩唯滅諸幻，不取作用獨斷煩惱，煩惱斷盡便證實相；此菩薩者，名單修禪那。

「若諸菩薩先取至靜，以靜慧心照諸幻者，便於是中起菩薩行；此菩薩者，名先修奢摩他，后修三摩缽提。

「若諸菩薩以靜慧故證至靜性，便斷煩惱永出生死；此菩薩者，名先修奢摩他，后修禪那。

「若諸菩薩以寂靜慧，復現幻力種種變化度諸眾生，后斷煩惱而入寂滅；此菩薩者，名先修奢摩他，中修三摩缽提，后修禪那。

「若諸菩薩以至靜力斷煩惱已，後起菩薩清凈妙行度諸眾生；此菩薩者，名先修奢摩他，中修禪那，后修三摩缽提。

「若諸菩薩以至靜力心斷煩惱，后度眾生建立世界；此菩薩者，名先修奢摩他，齊修三摩缽提及修禪那。

「若諸菩薩以至靜力資發變化，后斷煩惱；此菩薩者，名齊修奢摩他、三摩缽提，后修禪那。

「若諸菩薩以至靜力用資寂滅，後起作用變化境界；此菩薩者，名齊修奢摩他、禪那，后修三摩缽提。

「若諸菩薩以變化力種種隨順，而取至靜；此菩薩者，名先修三摩缽提，后修奢摩他。

「若諸菩薩以變化力種種境界，

【現代漢語翻譯】現代漢語譯本化現世界種種作用，全面實行菩薩清凈微妙的修行，對於陀羅尼（Dharani，總持、真言）不失去寂靜的意念以及各種靜慮智慧，這樣的菩薩，名為但修三摩缽提（Samāpatti，等至、正定）。

如果各位菩薩只是滅除各種幻象，不取用幻象所生的作用，獨自斷除煩惱，煩惱斷盡便證悟實相；這樣的菩薩，名為但修禪那（Dhyana，禪定）。

如果各位菩薩先取用至極的寂靜，用寂靜的智慧觀照各種幻象，便在其中發起菩薩的修行；這樣的菩薩，名為先修奢摩他（Śamatha，止），后修三摩缽提（Samāpatti，等至、正定）。

如果各位菩薩因為寂靜的智慧而證悟至極寂靜的體性，便斷除煩惱，永遠脫離生死；這樣的菩薩，名為先修奢摩他（Śamatha，止），后修禪那（Dhyana，禪定）。

如果各位菩薩用寂靜的智慧，又顯現幻化的力量，以種種變化來度化各種眾生，然後斷除煩惱而進入寂滅；這樣的菩薩，名為先修奢摩他（Śamatha，止），中間修三摩缽提（Samāpatti，等至、正定），后修禪那（Dhyana，禪定）。

如果各位菩薩用至極寂靜的力量斷除煩惱之後，再發起菩薩清凈微妙的修行來度化各種眾生；這樣的菩薩，名為先修奢摩他（Śamatha，止），中間修禪那（Dhyana，禪定），后修三摩缽提（Samāpatti，等至、正定）。

如果各位菩薩用至極寂靜的力量和心來斷除煩惱，然後度化眾生，建立世界；這樣的菩薩，名為先修奢摩他（Śamatha，止），同時修三摩缽提（Samāpatti，等至、正定）及修禪那（Dhyana，禪定）。

如果各位菩薩用至極寂靜的力量來資助啓發變化，然後斷除煩惱；這樣的菩薩，名為同時修奢摩他（Śamatha，止）、三摩缽提（Samāpatti，等至、正定），后修禪那（Dhyana，禪定）。

如果各位菩薩用至極寂靜的力量來資助寂滅，然後發起作用，變化境界；這樣的菩薩，名為同時修奢摩他（Śamatha，止）、禪那（Dhyana，禪定），后修三摩缽提（Samāpatti，等至、正定）。

如果各位菩薩用變化的力量來種種隨順，而取用至極的寂靜；這樣的菩薩，名為先修三摩缽提（Samāpatti，等至、正定），后修奢摩他（Śamatha，止）。

如果各位菩薩用變化的力量來顯現種種境界，

【English Translation】 English version Manifesting various functions in the world, fully practicing the pure and subtle conduct of a Bodhisattva, without losing the tranquil thought of Dharani (總持、真言, the upholding, mantras) and various meditative wisdoms, this Bodhisattva is named solely cultivating Samāpatti (等至、正定, attainment, right concentration).

If the Bodhisattvas only extinguish all illusions, do not take the functions arising from illusions, and solely cut off afflictions, then upon the complete cessation of afflictions, they realize the true nature; this Bodhisattva is named solely cultivating Dhyana (禪定, meditation).

If the Bodhisattvas first take the utmost tranquility, and with tranquil wisdom illuminate all illusions, then they initiate the conduct of a Bodhisattva within this; this Bodhisattva is named first cultivating Śamatha (止, calming), then cultivating Samāpatti (等至、正定, attainment, right concentration).

If the Bodhisattvas, due to tranquil wisdom, realize the nature of utmost tranquility, then they cut off afflictions and are forever born out of Samsara; this Bodhisattva is named first cultivating Śamatha (止, calming), then cultivating Dhyana (禪定, meditation).

If the Bodhisattvas use tranquil wisdom, and also manifest illusory power, using various transformations to liberate all beings, and then cut off afflictions and enter Nirvana; this Bodhisattva is named first cultivating Śamatha (止, calming), in the middle cultivating Samāpatti (等至、正定, attainment, right concentration), and then cultivating Dhyana (禪定, meditation).

If the Bodhisattvas, after cutting off afflictions with the power of utmost tranquility, then initiate the pure and subtle conduct of a Bodhisattva to liberate all beings; this Bodhisattva is named first cultivating Śamatha (止, calming), in the middle cultivating Dhyana (禪定, meditation), and then cultivating Samāpatti (等至、正定, attainment, right concentration).

If the Bodhisattvas use the power and mind of utmost tranquility to cut off afflictions, and then liberate beings and establish worlds; this Bodhisattva is named first cultivating Śamatha (止, calming), simultaneously cultivating Samāpatti (等至、正定, attainment, right concentration) and cultivating Dhyana (禪定, meditation).

If the Bodhisattvas use the power of utmost tranquility to aid and inspire transformations, and then cut off afflictions; this Bodhisattva is named simultaneously cultivating Śamatha (止, calming), Samāpatti (等至、正定, attainment, right concentration), and then cultivating Dhyana (禪定, meditation).

If the Bodhisattvas use the power of utmost tranquility to aid Nirvana, and then initiate functions, transforming realms; this Bodhisattva is named simultaneously cultivating Śamatha (止, calming), Dhyana (禪定, meditation), and then cultivating Samāpatti (等至、正定, attainment, right concentration).

If the Bodhisattvas use the power of transformation to accord with various conditions, and then take the utmost tranquility; this Bodhisattva is named first cultivating Samāpatti (等至、正定, attainment, right concentration), then cultivating Śamatha (止, calming).

If the Bodhisattvas use the power of transformation to manifest various realms,

而取寂滅；此菩薩者，名先修三摩缽提，后修禪那。

「若諸菩薩以變化力而作佛事，安在寂靜，而斷煩惱；此菩薩者，名先修三摩缽提，中修奢摩他，后修禪那。

「若諸菩薩以變化力無礙作用，斷煩惱故，安住至靜；此菩薩者，名先修三摩缽提，中修禪那，后修奢摩他。

「若諸菩薩以變化力方便作用，至靜、寂滅二俱隨順；此菩薩者，名先修三摩缽提，齊修奢摩他、禪那。

「若諸菩薩以變化力種種起用，資于至靜，后斷煩惱；此菩薩者，名齊修三摩缽提、奢摩他，后修禪那。

「若諸菩薩以變化力資于寂滅，后住清凈，無作靜慮；此菩薩者，名齊修三摩缽提、禪那，后修奢摩他。

「若諸菩薩以寂滅力而起至靜，住于清凈；此菩薩者，名先修禪那，后修奢摩他。

「若諸菩薩以寂滅力而起作用，於一切境寂用隨順；此菩薩者，名先修禪那，后修三摩缽提。

「若諸菩薩以寂滅力種種自性，安於靜慮，而起變化；此菩薩者，名先修禪那，中修奢摩他，后修三摩缽提。

「若諸菩薩以寂滅力無作自性起于作用，清凈境界歸於靜慮；此菩薩者，名先修禪那，中修三摩缽提，后修奢摩他。

「若諸菩薩以寂滅力種種清凈，而住靜慮起于變化；此菩薩者

【現代漢語翻譯】現代漢語譯本：並且趨向寂滅；這樣的菩薩，名為先修習三摩缽提（Samāpatti，等持），后修習禪那（Dhyāna，禪定）。若有菩薩以變化的力量來做佛事，安住在寂靜之中，從而斷除煩惱；這樣的菩薩，名為先修習三摩缽提（Samāpatti，等持），中間修習奢摩他（Śamatha，止），后修習禪那（Dhyāna，禪定）。若有菩薩以變化的力量無礙地起作用，因為斷除煩惱的緣故，安住在最極的寂靜之中；這樣的菩薩，名為先修習三摩缽提（Samāpatti，等持），中間修習禪那（Dhyāna，禪定），后修習奢摩他（Śamatha，止）。若有菩薩以變化的力量方便地起作用，對於至靜和寂滅這二者都能隨順；這樣的菩薩，名為先修習三摩缽提（Samāpatti，等持），同時修習奢摩他（Śamatha，止）和禪那（Dhyāna，禪定）。若有菩薩以變化的力量種種地發起作用，用來輔助至靜，然後斷除煩惱；這樣的菩薩，名為同時修習三摩缽提（Samāpatti，等持）和奢摩他（Śamatha，止），后修習禪那（Dhyāna，禪定）。若有菩薩以變化的力量輔助寂滅，然後安住在清凈之中，沒有造作的靜慮；這樣的菩薩，名為同時修習三摩缽提（Samāpatti，等持）和禪那（Dhyāna，禪定），后修習奢摩他（Śamatha，止）。若有菩薩以寂滅的力量而發起至靜，安住在清凈之中；這樣的菩薩，名為先修習禪那（Dhyāna，禪定），后修習奢摩他（Śamatha，止）。若有菩薩以寂滅的力量而發起作用，對於一切境界，寂靜的作用都能隨順；這樣的菩薩，名為先修習禪那（Dhyāna，禪定），后修習三摩缽提（Samāpatti，等持）。若有菩薩以寂滅的力量種種的自性，安住在靜慮之中，而發起變化；這樣的菩薩，名為先修習禪那（Dhyāna，禪定），中間修習奢摩他（Śamatha，止），后修習三摩缽提（Samāpatti，等持）。若有菩薩以寂滅的力量無造作的自性發起作用，清凈的境界歸於靜慮；這樣的菩薩，名為先修習禪那（Dhyāna，禪定），中間修習三摩缽提（Samāpatti，等持），后修習奢摩他（Śamatha，止）。若有菩薩以寂滅的力量種種的清凈，而安住在靜慮之中，發起變化；這樣的菩薩者

【English Translation】 English version: And attain quiescence; this Bodhisattva is named one who first cultivates Samāpatti (concentration), then cultivates Dhyāna (meditation). If Bodhisattvas perform Buddha-deeds through the power of transformation, abiding in stillness, thereby severing afflictions; this Bodhisattva is named one who first cultivates Samāpatti (concentration), then cultivates Śamatha (tranquility), and lastly cultivates Dhyāna (meditation). If Bodhisattvas, with the unobstructed function of the power of transformation, abide in utmost stillness because of severing afflictions; this Bodhisattva is named one who first cultivates Samāpatti (concentration), then cultivates Dhyāna (meditation), and lastly cultivates Śamatha (tranquility). If Bodhisattvas skillfully function with the power of transformation, being compliant with both utmost stillness and quiescence; this Bodhisattva is named one who first cultivates Samāpatti (concentration), simultaneously cultivates Śamatha (tranquility) and Dhyāna (meditation). If Bodhisattvas initiate various functions with the power of transformation, supporting utmost stillness, and then sever afflictions; this Bodhisattva is named one who simultaneously cultivates Samāpatti (concentration) and Śamatha (tranquility), and lastly cultivates Dhyāna (meditation). If Bodhisattvas support quiescence with the power of transformation, then abide in purity, with non-active contemplation; this Bodhisattva is named one who simultaneously cultivates Samāpatti (concentration) and Dhyāna (meditation), and lastly cultivates Śamatha (tranquility). If Bodhisattvas initiate utmost stillness with the power of quiescence, abiding in purity; this Bodhisattva is named one who first cultivates Dhyāna (meditation), and lastly cultivates Śamatha (tranquility). If Bodhisattvas initiate functions with the power of quiescence, with quiescent functions compliant in all realms; this Bodhisattva is named one who first cultivates Dhyāna (meditation), and lastly cultivates Samāpatti (concentration). If Bodhisattvas, with the various natures of the power of quiescence, abide in contemplation, and initiate transformations; this Bodhisattva is named one who first cultivates Dhyāna (meditation), then cultivates Śamatha (tranquility), and lastly cultivates Samāpatti (concentration). If Bodhisattvas initiate functions with the non-active nature of the power of quiescence, with pure realms returning to contemplation; this Bodhisattva is named one who first cultivates Dhyāna (meditation), then cultivates Samāpatti (concentration), and lastly cultivates Śamatha (tranquility). If Bodhisattvas, with the various purities of the power of quiescence, abide in contemplation and initiate transformations; this Bodhisattva

，名先修禪那，齊修奢摩他、三摩缽提。

「若諸菩薩以寂滅力資于至靜，而起變化；此菩薩者，名齊修禪那、奢摩他，后修三摩缽提。

「若諸菩薩以寂滅力資于變化，而起至靜清明境慧；此菩薩者，名齊修禪那、三摩缽提，后修奢摩他。

「若諸菩薩以圓覺慧圓合一切，于諸性相無離覺性；此菩薩者，名為圓修三種自性清凈隨順。

「善男子！是名菩薩二十五輪，一切菩薩修行如是。若諸菩薩及末世眾生依此輪者，當持梵行，寂靜思惟，求哀懺悔，經三七日。於二十五輪各安標記，至心求哀，隨手結取；依結開示便知頓漸，一念疑悔即不成就。」

爾時，世尊欲重宣此義而說偈言：

「辯音汝當知，　　一切諸菩薩，　無礙清凈慧，　　皆依禪定生。　所謂奢摩他，　　三摩提禪那，　三法頓漸修，　　有二十五種。　十方諸如來，　　三世修行者，　無不因此法，　　而得成菩提；　唯除頓覺人，　　並法不隨順。　一切諸菩薩，　　及末世眾生，　常當持此輪，　　隨順勤修習，　依佛大悲力，　　不久證涅槃。」

於是凈諸業障菩薩在大眾中即從座起，頂禮佛足右繞三匝，長跪叉手而白佛言：「大悲世尊！為我等輩廣說如是不思議事一切如來因

【現代漢語翻譯】現代漢語譯本：『如果各位菩薩先修習禪那（Dhyana，禪定），同時修習奢摩他（Śamatha，止）和三摩缽提（Samāpatti，觀）。』

『如果各位菩薩以寂滅的力量輔助達到至靜的狀態，從而生起變化；這樣的菩薩，稱為同時修習禪那、奢摩他，然後修習三摩缽提。』

『如果各位菩薩以寂滅的力量輔助變化，從而生起至靜清明的境界智慧；這樣的菩薩，稱為同時修習禪那、三摩缽提，然後修習奢摩他。』

『如果各位菩薩以圓滿覺悟的智慧圓融一切，對於各種自性與現象都不離開覺悟的本性；這樣的菩薩，稱為圓滿修習三種自性清凈的隨順。』

『善男子！這稱為菩薩的二十五輪，一切菩薩都這樣修行。如果各位菩薩以及末法時代的眾生依照這二十五輪修行，應當保持清凈的行為，寂靜地思考，懇求哀憫懺悔，經過三個七天。在二十五輪的每一個輪上都安立標記，至誠懇切地哀求，隨意用手選取；依據選取的結果進行開示，便可知道頓悟或漸悟，只要有一念的疑惑後悔，就不能成就。』

這時，世尊想要再次宣說這個道理，而說了偈語：

『辯音你應當知道，一切諸位菩薩，無礙清凈的智慧，都依靠禪定而生。所謂奢摩他，三摩提，禪那，這三種法門頓悟或漸悟地修習，有二十五種。十方諸位如來，過去、現在、未來三世的修行者，沒有不因此法，而得以成就菩提的；唯有頓悟的人，以及不隨順此法的人除外。一切諸位菩薩，以及末法時代的眾生，應當常常奉持這二十五輪，隨順它勤奮地修習，依靠佛的大悲願力，不久就能證得涅槃。』

於是凈諸業障菩薩在大眾中立即從座位上站起，頂禮佛足，向右繞佛三圈，長跪合掌，對佛說：『大悲世尊！爲了我們這些眾生廣泛地宣說這樣不可思議的一切如來因地修行的法門，'

【English Translation】 English version: 『If all Bodhisattvas first cultivate Dhyana (禪那, meditation), while simultaneously cultivating Śamatha (奢摩他, calming) and Samāpatti (三摩缽提, contemplation).』

『If all Bodhisattvas use the power of quiescence to aid in reaching a state of utmost stillness, thereby giving rise to transformations; such Bodhisattvas are called those who simultaneously cultivate Dhyana and Śamatha, and then cultivate Samāpatti.』

『If all Bodhisattvas use the power of quiescence to aid in transformations, thereby giving rise to a state of utmost stillness, clear and bright wisdom; such Bodhisattvas are called those who simultaneously cultivate Dhyana and Samāpatti, and then cultivate Śamatha.』

『If all Bodhisattvas use the wisdom of perfect enlightenment to harmoniously unite everything, without separating from the nature of enlightenment in relation to all natures and appearances; such Bodhisattvas are called those who perfectly cultivate the purity of the three natures in accordance with them.』

『Good man! These are called the twenty-five wheels of the Bodhisattvas, and all Bodhisattvas cultivate in this way. If all Bodhisattvas and sentient beings of the Dharma-ending age rely on these wheels, they should uphold pure conduct, contemplate in stillness, and seek repentance with sorrow for three seven-day periods. On each of the twenty-five wheels, establish a mark, sincerely and earnestly seek with sorrow, and randomly choose one with your hand; according to the chosen result, give instruction, and you will know gradual or sudden enlightenment. If there is even one thought of doubt or regret, you will not succeed.』

At that time, the World-Honored One, desiring to proclaim this meaning again, spoke in verse:

『Discriminating Sound, you should know that all Bodhisattvas, unobstructed and pure wisdom, all arise from meditation. The so-called Śamatha, Samādhi, and Dhyana, these three Dharma-gates are cultivated gradually or suddenly, and there are twenty-five kinds. All Tathagatas of the ten directions, those who cultivate in the three periods of time, without exception, attain Bodhi through this Dharma; except for those who have sudden enlightenment, and those who do not accord with this Dharma. All Bodhisattvas, and sentient beings of the Dharma-ending age, should always uphold these twenty-five wheels, accord with them and diligently cultivate, relying on the great compassionate power of the Buddha, and soon realize Nirvana.』

Then, the Bodhisattva Purifying All Karmic Obstructions, in the midst of the great assembly, immediately rose from his seat, prostrated at the Buddha's feet, circumambulated the Buddha three times to the right, knelt with palms joined, and said to the Buddha: 『Greatly compassionate World-Honored One! For the sake of beings like us, extensively explain such inconceivable practices of all Tathagatas in their causal stage of cultivation,』

地行相，令諸大眾得未曾有，睹見調御歷恒沙劫勤苦境界，一切功用猶如一念，我等菩薩深自慶慰。世尊！若此覺心本性清凈，因何染污，使諸眾生迷悶不入？唯愿如來廣為我等開悟法性，令此大眾及末世眾生作將來眼。」說是語已五體投地，如是三請終而復始。

爾時，世尊告凈諸業障菩薩言：「善哉！善哉！善男子！汝等乃能為諸大眾及末世眾生，咨問如來如是方便。汝今諦聽！當爲汝說。」時，凈諸業障菩薩奉教歡喜，及諸大眾默然而聽。

「善男子！一切眾生從無始來，妄想執有我、人、眾生及與壽命，認四顛倒為實我體，由此便生憎愛二境。于虛妄體重執虛妄，二妄相依生妄業道，有妄業故妄見流轉，厭流轉者妄見涅槃。由此不能入清凈覺，非覺違拒諸能入者，有諸能入，非覺入故。是故動念及與息念皆歸迷悶，何以故？由有無始本起無明為己主宰，一切眾生生無慧目，身心等性皆是無明，譬如有人不自斷命。是故當知！有愛我者我與隨順，非隨順者便生憎怨，為憎愛心養無明故，相續求道皆不成就。

「善男子！云何我相？謂諸眾生心所證者。善男子！譬如有人百骸調適忽忘我身；四支弦緩，攝養乖方，微加針艾，則知有我。是故證取方現我體。善男子！其心乃至證於如來，畢竟了知

【現代漢語翻譯】現代漢語譯本：顯現佛陀在過去無量劫所修行的種種境界，讓大眾感到前所未有，見到調御丈夫（佛的稱號）經歷恒河沙數劫的勤苦修行，一切功德事業猶如一念之間完成，我們這些菩薩都深感慶幸和欣慰。世尊！如果這覺悟之心本性清凈，為何會被染污，使得眾生迷惑而不能證入？唯愿如來為我們廣開悟入法性的方便之門，使在座大眾以及末法時代的眾生，都能獲得未來的智慧之眼。』說完這些話后，他五體投地，如此三次懇請，始終如一。

這時，世尊告訴凈諸業障菩薩說：『好啊！好啊！善男子！你們能夠爲了大眾以及末法時代的眾生，請問如來這樣的方便法門。你們現在仔細聽著！我將為你們解說。』當時，凈諸業障菩薩接受教誨，滿心歡喜，與在座大眾一起靜默地聆聽。

『善男子！一切眾生從無始以來，虛妄地執著有我、人、眾生以及壽命等分別，把四種顛倒（常、樂、我、凈的顛倒）當作真實的自我，因此就產生了憎愛兩種對立的境界。在虛妄的身體上又執著虛妄，兩種虛妄相互依存，產生了虛妄的業力之道，因為有虛妄的業力，所以虛妄地見到生死流轉，厭惡生死流轉的人又虛妄地認為有涅槃可得。因此不能證入清凈的覺性，不是覺性拒絕那些想要證入的人，而是因為雖然有想要證入的人，但不是通過覺性來證入的緣故。所以，無論是動念還是止息念頭，都歸於迷惑，這是什麼原因呢？因為有無始以來的根本無明作為自己的主宰，一切眾生生來就沒有智慧之眼，身心等一切性質都是無明，譬如有人不會自己斷送自己的性命一樣。所以應當知道！對於愛我的人，我就順從他；對於不順從我的人，就產生憎恨和怨恨，因為用憎愛之心來滋養無明，所以即使相續不斷地尋求真道，也終究不能成就。

『善男子！什麼是我相呢？就是眾生心中所證得的那個『我』。善男子！譬如有人身體健康，百骸調和，就會忘記自身的存在；如果四肢不舒暢，氣血不調，稍微用鍼灸治療一下，就會感覺到『我』的存在。所以，通過證取才能顯現『我』的存在。善男子！他們的心甚至證到如來境界，最終了知

【English Translation】 English version: Manifesting the realms of diligent cultivation throughout countless kalpas by the Tathagata (another name for Buddha), allowing the assembly to experience something unprecedented, witnessing the Disciplined One's (title for the Buddha) diligent practice across kalpas as numerous as the sands of the Ganges, with all meritorious deeds accomplished in an instant, we Bodhisattvas deeply rejoice and are comforted. World Honored One! If this awakened mind is inherently pure, why is it defiled, causing beings to be deluded and unable to enter? May the Tathagata widely open the gate of enlightenment to the Dharma-nature for us, enabling this assembly and future beings of the Dharma-ending age to gain the eyes of wisdom for the future.' Having spoken these words, he prostrated himself with the five limbs touching the ground, making such requests three times, consistently.

At that time, the World Honored One said to the Bodhisattva Pure of All Karmic Obstructions: 'Excellent! Excellent! Good man! You are able to ask the Tathagata about such expedient means for the sake of the assembly and future beings of the Dharma-ending age. Now listen attentively! I will explain it to you.' At that time, the Bodhisattva Pure of All Karmic Obstructions received the teaching with joy, and the assembly listened silently.

'Good man! All beings, from beginningless time, falsely cling to the notions of 'I,' 'person,' 'sentient being,' and 'lifespan,' taking the four inversions (the inversions of permanence, bliss, self, and purity) as their true self. From this, they give rise to the two opposing realms of love and hate. On the false body, they cling to falsehood, and the two falsehoods rely on each other, giving rise to the path of false karma. Because of false karma, they falsely see the cycle of rebirth. Those who厭惡(dislike) the cycle of rebirth falsely believe in Nirvana. Therefore, they cannot enter the pure awareness. It is not that awareness rejects those who wish to enter, but that although there are those who wish to enter, they do not enter through awareness. Therefore, both the arising of thoughts and the cessation of thoughts lead to delusion. Why is this? Because beginningless ignorance is the master, and all beings are born without the eyes of wisdom. The nature of body and mind are all ignorance, just as a person does not end their own life. Therefore, know that for those who love 'me,' I comply with them; for those who do not comply with 'me,' I give rise to hatred and resentment. Because they nourish ignorance with the mind of love and hate, even if they continuously seek the path, they will not achieve it.

'Good man! What is the 'I' aspect? It is what beings realize in their minds. Good man! For example, when a person's body is healthy and all parts are in harmony, they forget the existence of their own body; if the limbs are weak and the nourishment is not proper, a slight acupuncture treatment will make them aware of the existence of 'I.' Therefore, the 'I' body is manifested through realization. Good man! Their minds even realize the realm of the Tathagata, ultimately knowing

清凈涅槃皆是我相。

「善男子！云何人相？謂諸眾生心悟證者。善男子！悟有我者，不復認我，所悟非我，悟亦如是。悟已超過一切證者，悉為人相。善男子！其心乃至圓悟涅槃俱是我者，心存少悟備殫證理，皆名人相。

「善男子！云何眾生相？謂諸眾生心自證悟所不及者。善男子！譬如有人作如是言：『我是眾生。』則知彼人說眾生者非我非彼。云何非我？我是眾生，則非是我。云何非彼？我是眾生，非彼我故。善男子！但諸眾生了證了悟皆為我、人，而我、人相所不及者，存有所了，名眾生相。

「善男子！云何壽命相？謂諸眾生心照清凈覺所了者，一切業智所不自見猶如命根。善男子！若心照見一切覺者皆為塵垢，覺、所覺者不離塵故；如湯銷冰無別有冰，知冰銷者，存我、覺我亦復如是。

「善男子！末世眾生不了四相，雖經多劫勤苦修道，但名有為，終不能成一切聖果，是故名為正法末世。何以故？認一切我為涅槃故，有證有悟名成就故。譬如有人以賊為子，其家財寶終不成就。何以故？有我愛者亦愛涅槃，伏我愛根為涅槃相；有憎我者亦憎生死，不知愛者真生死故，別憎生死，名不解脫。

「云何當知法不解脫？善男子！彼末世眾生習菩提者，以己微證為自清凈，猶

【現代漢語翻譯】現代漢語譯本：清凈的涅槃也是我執的表現。

『善男子！什麼叫做人相（人的表象）？就是指那些心中有所領悟和證得的眾生。善男子！領悟到有『我』存在的人，不再執著于『我』，他所領悟到的也不是真正的『我』，這種領悟本身也是如此。領悟已經超越了一切證得的人，都屬於人相。善男子！如果有人心中乃至完全領悟到涅槃也是『我』的一部分，心中存有少許領悟，卻窮盡了所有證悟的道理，這些都叫做人相。』

『善男子！什麼叫做眾生相（眾生的表象）？就是指那些心中自己證悟所無法達到的境界。善男子！譬如有人說：『我是眾生。』那麼就知道這個人所說的眾生既不是『我』也不是『彼』。為什麼不是『我』呢？因為『我是眾生』，那麼就不是『我』。為什麼不是『彼』呢？因為『我是眾生』，所以不是『彼我』。善男子！只是那些眾生了知證悟都屬於『我』和『人』的範疇，而『我』和『人』的表象所無法達到的境界，存有所了知的，就叫做眾生相。』

『善男子！什麼叫做壽命相（壽命的表象）？就是指那些心中照見清凈覺悟所了知的，一切業智所不能自己看見的，就像是命根一樣。善男子！如果心中照見一切覺悟都像是塵垢，覺悟和所覺悟的都不能脫離塵垢；就像熱水融化冰塊，沒有另外的冰存在，知道冰融化的人，存有『我』、覺悟『我』也是如此。』

『善男子！末法時代的眾生不瞭解這四種表象，即使經過多個劫數勤苦修行，也只能叫做有為法，最終不能成就一切聖果，所以叫做正法末世。為什麼呢？因為他們把一切『我』執認為是涅槃，有所證悟就叫做成就。譬如有人把盜賊當作兒子，他家的財寶最終不會成就。為什麼呢？因為有我愛的人也會愛涅槃，降伏我愛的根源就當作是涅槃的表象；有憎恨我的人也會憎恨生死，不知道愛才是真正的生死，另外憎恨生死，就叫做不解脫。』

『要怎樣才能知道法沒有解脫呢？善男子！那些末法時代的眾生修習菩提，把自己的微小證悟當作是自身的清凈，還』

【English Translation】 English version: Pure Nirvana is also a manifestation of 'self'.

'Good man! What is the aspect of a person (ren xiang 人相, the appearance of a person)? It refers to those sentient beings who have realized and attained something in their minds. Good man! Those who realize the existence of 'self' no longer cling to 'self'. What they realize is not the true 'self', and the realization itself is also like that. Those whose realization has surpassed all attainments belong to the aspect of a person. Good man! If someone's mind even fully realizes that Nirvana is also part of 'self', and their mind retains a little realization but exhausts all the principles of attainment, these are all called the aspect of a person.'

'Good man! What is the aspect of sentient beings (zhong sheng xiang 眾生相, the appearance of sentient beings)? It refers to the realm that sentient beings cannot reach through their own realization. Good man! For example, if someone says, 'I am a sentient being,' then it is known that the sentient being spoken of by that person is neither 'I' nor 'other'. Why is it not 'I'? Because 'I am a sentient being,' then it is not 'I'. Why is it not 'other'? Because 'I am a sentient being,' so it is not 'other-self'. Good man! Only those sentient beings who know that realization and attainment belong to the category of 'self' and 'person', and the realm that the aspects of 'self' and 'person' cannot reach, retaining what is known, is called the aspect of sentient beings.'

'Good man! What is the aspect of lifespan (shou ming xiang 壽命相, the appearance of lifespan)? It refers to those who illuminate the pure awakening in their minds and know what is not seen by all karmic wisdom, like the root of life. Good man! If the mind illuminates and sees that all awakenings are like dust and dirt, and the awakened and what is awakened cannot be separated from dust; just as hot water melts ice, there is no other ice, and those who know that ice melts, retaining 'self' and awakening 'self' are also like that.'

'Good man! Sentient beings in the Dharma-ending Age do not understand these four aspects. Even if they diligently cultivate the path for many kalpas, they can only be called conditioned dharmas and will ultimately not be able to achieve all the holy fruits. Therefore, it is called the Dharma-ending Age of the Correct Dharma. Why? Because they regard all 'self' as Nirvana, and having attainment is called accomplishment. For example, if someone treats a thief as their son, their family's wealth will ultimately not be accomplished. Why? Because those who have love for 'self' will also love Nirvana, and subduing the root of love for 'self' is regarded as the aspect of Nirvana; those who hate 'self' will also hate birth and death, not knowing that love is the true birth and death, and separately hating birth and death is called non-liberation.'

'How can one know that the Dharma is not liberated? Good man! Those sentient beings in the Dharma-ending Age who practice Bodhi regard their own small attainment as their own purity, and'

未能盡我相根本。若復有人讚嘆彼法，即生歡喜便欲濟度；若復誹謗彼所得者便生瞋恨。則知我相堅固執持，潛伏藏識，遊戲諸根曾不間斷。善男子！彼修道者不除我相，是故不能入清凈覺。善男子！若知我空，無毀我者，有我說法，我未斷故，眾生、壽命亦復如是。

「善男子！末世眾生說病為法，是故名為可憐愍者；雖勤精進增益諸病，是故不能入清凈覺。善男子！末世眾生不了四相，以如來解及所行處為自修行終不成就。或有眾生未得謂得、未證謂證，見勝進者心生嫉妒；由彼眾生未斷我愛，是故不能入清凈覺。善男子！末世眾生希望成道無令求悟，唯益多聞增長我見；但當精勤降伏煩惱起大勇猛，未得令得、未斷令斷，貪、瞋、愛、慢、諂曲、嫉妒對境不生，彼我恩愛一切寂滅，佛說是人漸次成就。求善知識不墮邪見，若於所求別生憎愛，則不能入清凈覺海。」

爾時，世尊欲重宣此義而說偈言：

「凈業汝當知，　　一切諸眾生，　皆由執我愛，　　無始妄流轉，　未除四種相，　　不得成菩提。　愛憎生於心，　　諂曲存諸念，　是故多迷悶，　　不能入覺城。　若能歸悟剎，　　先去貪瞋癡，　法愛不存心，　　漸次可成就。　我身本不有，　　憎愛何由生？　此人求

【現代漢語翻譯】現代漢語譯本未能完全消除我對『我相』（認為存在一個真實不變的『我』的根本觀念）的執著。如果有人讚嘆與我見解相同的法，就心生歡喜，想要度化他；如果有人誹謗我所理解的法，就心生嗔恨。由此可知，我對『我相』的執著是多麼堅固，它潛伏在藏識（阿賴耶識，儲存所有經驗的意識）中，通過各種感官不停地活動。善男子！這樣的修行人因為沒有去除『我相』，所以不能進入清凈覺悟的境界。善男子！如果知道『我』本性是空，就不會有人能譭謗『我』。如果還有『我』在說法，那是因為『我』的執著還沒有斷除，對於眾生和壽命的執著也是如此。善男子！末法時代的眾生把病態的觀念當作正法，所以說他們是可憐憫的人。他們雖然勤奮精進，卻只是在增加各種煩惱，所以不能進入清凈覺悟的境界。善男子！末法時代的眾生不能真正理解四相（我相、人相、眾生相、壽者相），把如來的理解和修行方法當作自己的修行，最終也不會成就。或者有些眾生，沒有得到（證悟）卻說自己得到了，沒有證悟卻說自己證悟了，看到比自己精進的人就心生嫉妒。因為這些眾生沒有斷除對『我』的愛執，所以不能進入清凈覺悟的境界。善男子！末法時代的眾生希望成就佛道，卻不尋求真正的覺悟，只是增加聽聞，增長自己的我見。應該精勤地降伏煩惱，生起大勇猛心，沒有得到的令其得到，沒有斷除的令其斷除，貪、嗔、愛、慢、諂曲、嫉妒等煩惱在面對境界時不再生起，對於『彼』（他人）和『我』的恩愛執著全部寂滅，佛說這樣的人才能逐漸成就。尋求善知識，不墮入邪見，如果在所尋求的事物上產生憎愛，就不能進入清凈覺悟的海洋。這時，世尊爲了再次宣說這個道理，用偈語說道：『凈業，你應該知道，一切眾生，都是因為執著於我愛，從無始以來妄想流轉，沒有去除四種相，就不能成就菩提（覺悟）。愛和憎產生於內心，諂媚和虛偽存在於念頭中，所以才會迷惑困頓，不能進入覺悟的城池。如果能夠迴歸覺悟的國土，首先要去除貪、嗔、癡，對法的愛也不要存在於心中，這樣才能逐漸成就。我的身體本來就是空無的，憎恨和愛從何而生？這樣的人才能尋求……』

【English Translation】 English version I have not fully exhausted the root of my 『self-image』 (the fundamental concept of believing in a real and unchanging 『self』). If someone praises the Dharma that aligns with my views, I become delighted and wish to help them. If someone slanders what I understand as the Dharma, I become angry. From this, it is clear how firmly I cling to the 『self-image,』 which lies dormant in the Alaya consciousness (storehouse consciousness, the consciousness that stores all experiences), constantly active through the various senses. Good man! Because such practitioners do not eliminate the 『self-image,』 they cannot enter the realm of pure enlightenment. Good man! If one knows that the nature of 『self』 is empty, no one can slander 『me.』 If 『I』 am still speaking the Dharma, it is because the attachment to 『self』 has not been eradicated. The same applies to the attachment to sentient beings and lifespan. Good man! In the degenerate age, sentient beings mistake diseased concepts for the true Dharma, hence they are called pitiable. Although they diligently strive, they only increase their afflictions, thus they cannot enter the realm of pure enlightenment. Good man! Sentient beings in the degenerate age do not truly understand the four marks (self-mark, person-mark, sentient being-mark, and lifespan-mark), and they take the Tathagata's (another name for Buddha) understanding and practice as their own, ultimately failing to achieve anything. Or some sentient beings claim to have attained what they have not, and claim to have realized what they have not. They become jealous of those who are more advanced than themselves. Because these sentient beings have not severed their love for 『self,』 they cannot enter the realm of pure enlightenment. Good man! Sentient beings in the degenerate age hope to achieve Buddhahood but do not seek true enlightenment. They only increase their learning, which only increases their self-views. They should diligently subdue their afflictions, generate great courage, attain what has not been attained, sever what has not been severed, and ensure that afflictions such as greed, anger, love, pride, flattery, and jealousy do not arise when facing circumstances. All attachments to affection for 『others』 and 『self』 are completely extinguished. The Buddha said that such people gradually achieve accomplishment. Seek good teachers and do not fall into wrong views. If one develops hatred or love for what is being sought, one cannot enter the ocean of pure enlightenment. At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 『Pure Karma, you should know that all sentient beings, due to their attachment to self-love, have been wandering in delusion since beginningless time. Without removing the four marks, one cannot achieve Bodhi (enlightenment). Love and hate arise in the heart, flattery and deceit exist in thoughts, therefore, one is often confused and unable to enter the city of enlightenment. If one can return to the land of enlightenment, one must first remove greed, anger, and ignorance. Love for the Dharma should not exist in the heart, and then one can gradually achieve accomplishment. My body is fundamentally non-existent, so how can hatred and love arise? Such a person can seek...』

善友，　　終不墮邪見。　所求別生心，　　究竟非成就。」

於是普覺菩薩在大眾中即從座起，頂禮佛足右繞三匝，長跪叉手而白佛言：「大悲世尊！快說禪病！令諸大眾得未曾有，心意蕩然獲大安隱。世尊！末世眾生去佛漸遠，賢聖隱伏邪法增熾，使諸眾生求何等人？依何等法？行何等行？除去何病？云何發心令彼群盲不墮邪見？」作是語已五體投地，如是三請終而復始。

爾時，世尊告普覺菩薩言：「善哉！善哉！善男子！汝等乃能咨問如來如是修行，能施末世一切眾生無畏道眼，令彼眾生得成聖道。汝今諦聽！當爲汝說。」時，普覺菩薩奉教歡喜，及諸大眾默然而聽。

「善男子！末世眾生將發大心求善知識欲修行者，當求一切正知見人。心不住相，不著聲聞、緣覺境界，雖現塵勞心恒清凈，示有諸過讚歎梵行，不令眾生入不律儀。求如是人即得成就阿耨多羅三藐三菩提；末世眾生見如是人應當供養不惜身命。彼善知識四威儀中常現清凈，乃至示現種種過患，心無憍慢，況復摶財、妻子、眷屬。若善男子于彼善友不起惡念，即能究竟成就正覺，心花發明照十方剎。

「善男子！彼善知識所證妙法應離四病。云何四病？一者作病，若復有人作如是言：『我于本心作種種行欲求圓覺。

【現代漢語翻譯】現代漢語譯本：『善友，最終不會墮入邪見。所尋求的如果是別樣的生滅心，終究不能成就。』

於是普覺菩薩（Samantabhadra Bodhisattva，普遍覺悟的菩薩）在大眾中立即從座位上站起，頂禮佛足，右繞三匝，長跪合掌，對佛說：『大悲世尊！請您快點講說禪病！讓大眾得到前所未有的體驗，心意澄澈，獲得大安穩。世尊！末法時代的眾生離佛越來越遠，賢聖隱匿，邪法日益猖獗，使得眾生應當尋求什麼樣的人？依靠什麼樣的法？修行什麼樣的行？除去什麼樣的病？如何發心才能使那些盲昧的眾生不墮入邪見？』說完這些話后，五體投地，這樣三次請求，始終如一。

這時，世尊告訴普覺菩薩說：『好啊！好啊！善男子！你們能夠詢問如來這樣的修行問題，能夠施予末法時代一切眾生無畏的道眼，使他們能夠成就聖道。你們現在仔細聽！我將為你們解說。』當時，普覺菩薩歡喜地接受教誨，以及所有的大眾都靜默地聽著。

『善男子！末法時代的眾生將要發起大心，尋求善知識想要修行的人，應當尋求一切具有正確知見的人。心不執著于現象，不貪著于聲聞（Śrāvaka，通過聽聞佛法而證悟的修行者）、緣覺（Pratyekabuddha，靠自己力量證悟的修行者）的境界，雖然身處塵世煩惱之中，內心卻始終保持清凈，表面上示現各種過失，卻讚歎清凈的修行，不讓眾生陷入不合乎戒律的行為。尋求這樣的人就能成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）；末法時代的眾生見到這樣的人應當供養，不吝惜自己的身命。那些善知識在行住坐臥四種威儀中，常常顯現清凈，乃至示現種種過患，內心卻沒有絲毫的驕慢，更何況是貪圖錢財、妻子、眷屬。如果善男子對那些善友不起惡念，就能最終成就正覺，心花開放，照亮十方世界。

『善男子！那些善知識所證悟的妙法，應當遠離四種病。什麼是四種病？第一種是作為之病，如果有人這樣說：『我在本心上做種種修行，想要尋求圓覺（perfect enlightenment）。』

【English Translation】 English version: 'Good friend, will ultimately not fall into wrong views. If what is sought is a separate mind of arising and ceasing, it will ultimately not be achieved.'

Then Samantabhadra Bodhisattva (普覺菩薩, the Bodhisattva of Universal Virtue) arose from his seat in the assembly, prostrated himself at the Buddha's feet, circumambulated him three times to the right, knelt with his palms together, and said to the Buddha: 'Greatly compassionate World-Honored One! Please quickly explain the sicknesses of Chan (禪, Zen meditation)! Let the assembly gain unprecedented experience, their minds clear, and attain great peace and security. World-Honored One! In the Dharma-ending age, sentient beings are increasingly distant from the Buddha, the virtuous and wise are hidden, and evil dharmas are increasingly rampant, causing sentient beings to seek what kind of person? Rely on what kind of Dharma? Practice what kind of practice? Remove what kind of sickness? How to generate the mind so that those blind beings do not fall into wrong views?' After saying these words, he prostrated himself with his five limbs to the ground, making this request three times, consistently from beginning to end.

At that time, the World-Honored One said to Samantabhadra Bodhisattva: 'Excellent! Excellent! Good man! You are able to ask the Tathagata (如來, Thus Come One) about such practices, and are able to bestow upon all sentient beings in the Dharma-ending age the fearless eye of the Path, enabling them to achieve the holy path. Now listen carefully! I will explain it to you.' At that time, Samantabhadra Bodhisattva joyfully accepted the teaching, and all the assembly listened in silence.

'Good man! Sentient beings in the Dharma-ending age who are about to generate the great mind, seeking a good teacher and wanting to practice, should seek those who have all right knowledge and views. Their minds do not dwell on phenomena, they are not attached to the realms of Śrāvakas (聲聞, Hearers) and Pratyekabuddhas (緣覺, Solitary Buddhas), although they appear in the defilements of the world, their minds are always pure, they outwardly show various faults, but praise pure conduct, and do not allow sentient beings to enter into unwholesome behavior. Seeking such a person will lead to the achievement of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment); sentient beings in the Dharma-ending age should make offerings to such a person, not sparing their own lives. Those good teachers constantly manifest purity in their four kinds of deportment (walking, standing, sitting, and lying down), and even when showing various faults, their minds have no arrogance, let alone greed for wealth, wives, and relatives. If a good man does not generate evil thoughts towards those good friends, he will ultimately achieve perfect enlightenment, and the flower of his mind will blossom, illuminating the ten directions.

'Good man! The wonderful Dharma realized by those good teachers should be free from four sicknesses. What are the four sicknesses? The first is the sickness of making. If someone says: 'I am making various practices on my original mind, wanting to seek perfect enlightenment.'

』彼圓覺性非作得故，說名為病。二者任病，若復有人作如是言：『我等今者不斷生死、不求涅槃，涅槃、生死無起滅念，任彼一切隨諸法性慾求圓覺。』彼圓覺性非任有故，說名為病。三者止病，若復有人作如是言：『我今自心永息諸念得一切性，寂然平等欲求圓覺。』彼圓覺性非止合故，說名為病。四者滅病，若復有人作如是言：『我今永斷一切煩惱，身心畢竟空無所有，何況根塵虛妄境界，一切永寂欲求圓覺。』彼圓覺性非寂相故，說名為病。離四病者則知清凈，作是觀者名為正觀，若他觀者名為邪觀。

「善男子！末世眾生欲修行者，應當盡命供養善友、事善知識，彼善知識欲來親近應斷憍慢，若復遠離應斷瞋恨；現逆順境猶如虛空，了知身心畢竟平等，與諸眾生同體無異，如是修行方入圓覺。善男子！末世眾生不得成道，由有無始自他憎愛一切種子故未解脫。若復有人，觀彼怨家如己父母心無有二，即除諸病；于諸法中自他憎愛亦復如是。善男子！末世眾生欲求圓覺應當發心作如是言：『盡于虛空一切眾生，我皆令入究竟圓覺，于圓覺中無取覺者，除彼、我、人一切諸相。』如是發心不墮邪見。」

爾時，世尊欲重宣此義而說偈言：

「普覺汝當知，　　末世諸眾生，　欲求善知識，　　

【現代漢語翻譯】現代漢語譯本：『那圓覺自性不是通過造作而得到的，所以說這是種病。第二種是任隨病，如果又有人這樣說：『我們現在不斷絕生死，不追求涅槃，對於涅槃和生死沒有生起和滅去的念頭，任隨一切，隨著各種法去尋求圓覺。』那圓覺自性不是任隨而有的，所以說這是種病。第三種是止息病，如果又有人這樣說：『我現在讓自己的心永遠止息各種念頭，得到一切自性，寂靜平等地想要尋求圓覺。』那圓覺自性不是止息就能契合的，所以說這是種病。第四種是滅除病，如果又有人這樣說：『我現在永遠斷絕一切煩惱，身心畢竟空無所有，何況是根、塵這些虛妄的境界，一切都永遠寂滅，想要尋求圓覺。』那圓覺自性不是寂滅的相，所以說這是種病。遠離這四種病，就能知道什麼是清凈，這樣觀想就叫做正觀，如果用其他方式觀想就叫做邪觀。

『善男子！末世的眾生想要修行，應當盡其一生供養善友，侍奉善知識。對於善知識想要來親近，應當斷除驕慢；如果善知識遠離，應當斷除嗔恨；對於出現違逆或順從的境界，要像對待虛空一樣，了知身心畢竟是平等的，與所有眾生同爲一體沒有差別，這樣修行才能進入圓覺。善男子！末世的眾生不能夠成就道果，是因為有無始以來自己和他人的憎恨和愛戀的一切種子，所以沒有解脫。如果又有人，看待那些怨家如同自己的父母一樣，心中沒有分別，就能去除各種病；對於各種法，自己和他人的憎恨和愛戀也是這樣。善男子！末世的眾生想要尋求圓覺，應當發心這樣說：『我將使盡虛空的一切眾生，都進入究竟圓覺，在圓覺中沒有執取覺悟的人，去除自己、他人、眾生一切諸相。』這樣發心就不會墮入邪見。』

當時，世尊想要再次宣說這個道理，就說了偈語：

『普覺（菩薩名）你應當知道，末世的各種眾生，想要尋求善知識，

【English Translation】 English version: 『That perfect enlightenment nature is not obtained through fabrication, therefore it is called a disease. The second is indulging in the disease. If someone says: 『We will not sever birth and death now, nor seek Nirvana. We have no arising or ceasing thoughts about Nirvana and birth and death. We will indulge in everything and seek perfect enlightenment according to all dharmas.』 That perfect enlightenment nature is not obtained through indulgence, therefore it is called a disease. The third is stopping the disease. If someone says: 『I will now eternally cease all thoughts in my own mind and obtain all natures, quietly and equally desiring to seek perfect enlightenment.』 That perfect enlightenment nature is not attained through cessation, therefore it is called a disease. The fourth is eliminating the disease. If someone says: 『I will now eternally sever all afflictions, my body and mind are ultimately empty and without anything, let alone the false realms of the senses and objects. Everything is eternally extinguished, desiring to seek perfect enlightenment.』 That perfect enlightenment nature is not a state of extinction, therefore it is called a disease. One who is free from these four diseases knows purity. Such contemplation is called right contemplation, and other contemplations are called wrong contemplations.

『Good man! Those sentient beings in the Dharma-ending Age who wish to cultivate should dedicate their lives to making offerings to good friends and serving good teachers. If those good teachers wish to approach, one should cut off arrogance. If they are far away, one should cut off anger. One should regard adverse and favorable circumstances as empty space, and understand that body and mind are ultimately equal, and are the same entity as all sentient beings without difference. Only through such cultivation can one enter perfect enlightenment. Good man! Sentient beings in the Dharma-ending Age cannot attain the Way because they have the seeds of beginningless self-other hatred and love, and therefore are not liberated. If someone regards their enemies as their own parents, with no duality in their mind, then all diseases will be removed. The same applies to self-other hatred and love in all dharmas. Good man! Sentient beings in the Dharma-ending Age who wish to seek perfect enlightenment should make the following vow: 『I will lead all sentient beings throughout empty space to enter ultimate perfect enlightenment, and in perfect enlightenment there is no one who grasps enlightenment, removing all appearances of self, others, and beings.』 Such a vow will not lead to wrong views.』

At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse:

『Prajna-jñāna (name of a Bodhisattva), you should know that sentient beings in the Dharma-ending Age who wish to seek good teachers,

應當求正覺，　心遠二乘者。　　法中除四病，　謂作止任滅；　　親近無憍慢，　遠離無瞋恨。　　見種種境界，　心當生希有，　　還如佛出世。　不犯非律儀，　　戒根永清凈，　度一切眾生，　　究竟入圓覺。　無彼我人相，　　常依止智慧，　便得超邪見，　　證覺般涅槃。」

於是圓覺菩薩在大眾中即從座起，頂禮佛足右繞三匝，長跪叉手而白佛言：「大悲世尊！為我等輩廣說凈覺種種方便，令末世眾生有大增益。世尊！我等今者已得開悟，若佛滅后末世眾生未得悟者，云何安居修此圓覺清凈境界？此圓覺中三種凈觀以何為首？唯愿大悲為諸大眾及末世眾生施大饒益。」作是語已五體投地，如是三請終而復始。

爾時，世尊告圓覺菩薩言：「善哉！善哉！善男子！汝等乃能問于如來如是方便，以大饒益施諸眾生。汝今諦聽！當爲汝說。」時，圓覺菩薩奉教歡喜，及諸大眾默然而聽。

「善男子！一切眾生，若佛住世，若佛滅后、若法末時，有諸眾生具大乘性，信佛秘密大圓覺心，欲修行者，若在伽藍安處徒眾，有緣事故隨分思察，如我已說；若復無有他事因緣，即建道場當立期限，若立長期百二十日，中期百日，下期八十日，安置凈居。若佛現在，當正思惟；若佛滅

【現代漢語翻譯】現代漢語譯本：應當尋求真正的覺悟（正覺），內心遠離聲聞乘（二乘）的境界。在佛法中去除四種弊病，即執著于作為（作）、停止（止）、任由（任）、滅盡（滅）。親近他人時沒有驕慢之心，遠離瞋恨之心。見到種種境界時，心中應當生起稀有之感，如同佛陀出世一般。不違犯佛陀制定的戒律（非律儀），使戒律的根本永遠清凈，度化一切眾生，最終進入圓滿覺悟的境界（圓覺）。心中沒有你我人相的分別，常常依止智慧，便能超越邪見，證得覺悟的涅槃（般涅槃）。'

這時，圓覺菩薩在大眾中從座位上站起來，頂禮佛足，然後右繞佛三圈，長跪合掌，對佛說：『大慈大悲的世尊！爲了我們這些弟子，請您廣泛地解說清凈覺悟的種種方便法門，使末法時代的眾生能夠得到巨大的利益。世尊！我們現在已經開悟，如果佛陀滅度后，末法時代的眾生還沒有開悟，應該如何安住修行這圓滿覺悟的清凈境界呢？這圓覺中的三種清凈觀法，以哪一種為首要呢？希望您大慈大悲，爲了大眾以及末法時代的眾生，給予巨大的利益。』說完這些話，五體投地，這樣三次請求，始終如一。

這時，世尊告訴圓覺菩薩說：『很好！很好！善男子！你們能夠向如來詢問這樣的方便法門，用巨大的利益施予眾生。你們現在仔細聽！我將為你們解說。』當時，圓覺菩薩接受教誨，心生歡喜，和所有的大眾一起，默默地聽著。

『善男子！一切眾生，無論是佛陀在世的時候，還是佛陀滅度之後，還是正法衰落的末法時代，如果有具有大乘根性的眾生，相信佛陀秘密的、偉大的圓覺之心，想要修行，如果在寺院（伽藍）里安頓僧眾，可以根據因緣情況，隨分隨力地思考觀察，就像我剛才所說的；如果沒有任何其他事情的因緣，就建立道場，確定期限，如果確定長期，就是一百二十天，中期一百天，短期八十天，安置清凈的住所。如果佛陀還在世，應當如理思惟；如果佛陀已經滅度，

【English Translation】 English version: 'One should seek perfect enlightenment (正覺, Zhengjue), keeping the mind far from the realm of the two vehicles (二乘, Er cheng). Within the Dharma, eliminate the four faults, namely attachment to action (作, Zuo), cessation (止, Zhi), allowing (任, Ren), and annihilation (滅, Mie). Associate with others without arrogance, and stay away from hatred. When seeing various realms, the mind should give rise to a sense of rarity, just like the Buddha appearing in the world. Do not violate the precepts (非律儀, Fei luyi), keep the root of precepts eternally pure, liberate all sentient beings, and ultimately enter the perfect enlightenment (圓覺, Yuanjue). Be without the perception of self, others, people, and beings (彼我人相, Bi wo ren xiang), constantly rely on wisdom, and then one can transcend wrong views and attain the Nirvana of enlightenment (般涅槃, Ban niepan).'

At that time, Yuanjue Bodhisattva, in the midst of the assembly, immediately rose from his seat, prostrated at the Buddha's feet, circumambulated him three times to the right, knelt with palms together, and said to the Buddha: 'Greatly compassionate World Honored One! For the sake of us disciples, please extensively explain the various expedient methods of pure enlightenment, so that sentient beings in the Dharma-ending age can receive great benefit. World Honored One! We have now attained enlightenment. If sentient beings in the Dharma-ending age after the Buddha's Nirvana have not attained enlightenment, how should they dwell in peace and cultivate this pure realm of perfect enlightenment? Among the three pure contemplations in this perfect enlightenment, which one is the most important? May your great compassion bestow great benefit upon the assembly and sentient beings in the Dharma-ending age.' After saying these words, he prostrated with his five limbs on the ground, making this request three times, from beginning to end.

At that time, the World Honored One said to Yuanjue Bodhisattva: 'Excellent! Excellent! Good man! You are able to ask the Tathagata about such expedient methods, bestowing great benefit upon sentient beings. Now listen carefully! I will explain it to you.' At that time, Yuanjue Bodhisattva received the teaching with joy, and all the assembly listened silently.

'Good man! All sentient beings, whether the Buddha is in the world, or after the Buddha's Nirvana, or in the Dharma-ending age, if there are sentient beings with the nature of the Great Vehicle, who believe in the Buddha's secret, great Yuanjue mind, and wish to cultivate, if they are settling the Sangha in a monastery (伽藍, Qielan), they can contemplate and observe according to their capacity, as I have just said; if there are no other causes and conditions, then establish a Bodhimanda (道場, Daocheng) and set a time limit. If setting a long term, it is one hundred and twenty days, a medium term is one hundred days, and a short term is eighty days, arranging a pure dwelling. If the Buddha is still in the world, one should contemplate correctly; if the Buddha has already passed into Nirvana,

后，施設形像，心存目想生正憶念，還同如來常住之日。懸諸幡花經三七日，稽首十方諸佛名字，求哀懺悔；遇善境界得心輕安。過三七日，一向攝念。

「若經夏首，三月安居，當爲清凈菩薩止住，心離聲聞不假徒眾。至安居日即于佛前作如是言：『我比丘、比丘尼、優婆塞、優婆夷某甲，踞菩薩乘修寂滅行，同入清凈實相住持，以大圓覺為我伽藍，身心安居，平等性智，涅槃自性，無系屬故。今我敬請不依聲聞，當與十方如來及大菩薩三月安居，為修菩薩無上妙覺大因緣故不繫徒眾。』善男子！此名菩薩示現安居，過三期日隨往無礙。善男子！若彼末世修行眾生求菩薩道入三期者，非彼所聞一切境界終不可取。

「善男子！若諸眾生修奢摩他，先取至靜不起思念，靜極便覺。如是初靜，從於一身至一世界，覺亦如是。善男子！若覺遍滿一世界者，一世界中有一眾生起一念者皆悉能知，百千世界亦復如是；非彼所聞一切境界終不可取。

「善男子！若諸眾生修三摩缽提，先當憶想十方如來、十方世界一切菩薩，依種種門漸次修行勤苦三昧，廣發大愿自熏成種；非彼所聞一切境界終不可取。

「善男子！若諸眾生修于禪那，先取數門，心中了知生住滅念，分齊頭數，如是周遍四威儀中，分別

【現代漢語翻譯】現代漢語譯本：之後，設定佛像，心中想著佛的形象，生起正確的憶念，就像如來佛仍然住世一樣。懸掛各種幡和花，持續二十一天，恭敬地稱念十方諸佛的名字，懇求哀憫懺悔；如果遇到好的境界，內心會感到輕鬆安寧。過了二十一天，就一心專注于正念。

『如果在夏季開始的時候，進行三個月的安居，應當為清凈的菩薩提供住所，內心遠離聲聞乘，不需要依賴徒眾。到安居開始的那一天，就在佛前這樣說：『我比丘（bhiksu，男性出家眾）、比丘尼（bhiksuni，女性出家眾）、優婆塞（upasaka，男性在家居士）、優婆夷（upasika，女性在家居士）某甲，以菩薩乘為基礎，修習寂滅之行，共同進入清凈實相的住持，以大圓覺作為我的伽藍（伽藍，寺院），身心安居於此，平等性智，涅槃的自性，沒有繫縛。現在我恭敬地請求不依賴聲聞乘，應當與十方如來以及大菩薩一起進行三個月的安居，爲了修習菩薩無上妙覺的大因緣，不依賴徒眾。』善男子！這叫做菩薩示現安居，過了三個安居期，隨意前往都沒有障礙。善男子！如果那些末法時代的修行眾生尋求菩薩道，進入三個安居期，那麼對於他們所未曾聽聞的一切境界，最終都不可執取。

『善男子！如果各種眾生修習奢摩他（samatha，止），首先選取至極的寂靜，不起任何思念，達到極靜的狀態就會覺悟。這樣的初靜，從自身開始，擴充套件到一個世界，覺悟也是如此。善男子！如果覺悟遍滿一個世界，那麼一個世界中有一個眾生生起一個念頭，都能知道，百千個世界也是這樣；對於他們所未曾聽聞的一切境界，最終都不可執取。

『善男子！如果各種眾生修習三摩缽提（samapatti，等至），首先應當憶念十方如來、十方世界的一切菩薩，依靠各種法門，逐漸修行勤苦三昧（samadhi，三昧），廣泛地發起大愿，自我熏習成為種子；對於他們所未曾聽聞的一切境界，最終都不可執取。

『善男子！如果各種眾生修習禪那（dhyana，禪定），首先選取數息法門，心中清楚地知道生、住、滅的念頭，區分它們的數量，這樣周遍於行、住、坐、臥四種威儀之中，分別

【English Translation】 English version: Afterwards, set up an image [of the Buddha], with the mind dwelling on the image, generating correct mindfulness, just as if the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) were still dwelling in the world. Hang various banners and flowers for twenty-one days, reverently recite the names of all the Buddhas in the ten directions, and earnestly seek repentance; if you encounter good states, your mind will feel light and peaceful. After twenty-one days, focus your mind solely on right mindfulness.

'If, at the beginning of summer, you undertake a three-month retreat, you should provide lodging for pure Bodhisattvas, with your mind detached from the Sravaka (Sravaka, 'Hearer', a follower of the Hinayana tradition) vehicle, and without relying on a following of disciples. On the day the retreat begins, make the following statement before the Buddha: 'I, Bhiksu (bhiksu, a male monastic), Bhiksuni (bhiksuni, a female monastic), Upasaka (upasaka, a male lay devotee), Upasika (upasika, a female lay devotee) so-and-so, based on the Bodhisattva vehicle, cultivate the practice of extinction, together entering the abiding of pure reality, taking Great Perfect Enlightenment as my Sangharama (Sangharama, monastery), my body and mind dwelling here in peace, with equal wisdom, the self-nature of Nirvana, without any attachments. Now I respectfully request not to rely on the Sravaka vehicle, and should spend the three-month retreat with the Tathagatas of the ten directions and the great Bodhisattvas, for the sake of cultivating the great cause and condition of the Bodhisattvas' unsurpassed wonderful enlightenment, without relying on a following of disciples.' Good man! This is called the Bodhisattva manifesting a retreat; after three retreat periods, you may go wherever you wish without hindrance. Good man! If those sentient beings in the degenerate age seek the Bodhisattva path and enter the three retreat periods, then all states that they have not heard of should ultimately not be grasped.

'Good man! If various sentient beings cultivate Samatha (samatha, tranquility), they should first choose the utmost stillness, without arising any thoughts; when they reach the extreme of stillness, they will awaken. Such initial stillness, starting from oneself, extends to one world, and awakening is also like this. Good man! If awakening pervades one world, then if one sentient being in that world arises one thought, they will all be known; the same is true for hundreds of thousands of worlds; all states that they have not heard of should ultimately not be grasped.

'Good man! If various sentient beings cultivate Samapatti (samapatti, attainment), they should first remember the Tathagatas of the ten directions, all the Bodhisattvas of the ten directions, and rely on various methods to gradually cultivate diligent Samadhi (samadhi, concentration), widely generating great vows, and self-perfuming to become seeds; all states that they have not heard of should ultimately not be grasped.

'Good man! If various sentient beings cultivate Dhyana (dhyana, meditation), they should first choose the method of counting breaths, clearly knowing in their minds the thoughts of arising, dwelling, and ceasing, distinguishing their number, thus pervading the four dignities of walking, standing, sitting, and lying down, separately

念數無不了知，漸次增進乃至得知百千世界一滴之雨，猶如目睹所受用物；非彼所聞一切境界終不可取。是名三觀初首方便。若諸眾生，遍修三種勤行精進，即名如來出現於世；若后末世鈍根眾生心欲求道，不得成就由昔業障，當勤懺悔常起希望，先斷憎、愛、嫉妒、諂曲，求勝上心，三種凈觀隨學一事，此觀不得複習彼觀，心不放舍漸次求證。」

爾時，世尊欲重宣此義而說偈言：

「圓覺汝當知，　　一切諸眾生，　欲行無上道，　　先當結三期，　懺悔無始業。　　經於三七日，　然後正思惟，　　非彼所聞境，　畢竟不可取。　　奢摩他至靜，　三摩正憶持，　　禪那明數門，　是名三凈觀。　　若能勤修習，　是名佛出世。　　鈍根未成者，　常當勤心懺，　　無始一切罪，　諸障若銷滅，　　佛境便現前。」

於是賢善首菩薩在大眾中即從座起，頂禮佛足右繞三匝，長跪叉手而白佛言：「大悲世尊！廣為我等及末世眾生，開悟如是不思議事。世尊！此大乘教名字何等？云何奉持？眾生修習得何功德？云何使我護持經人？流佈此教至於何地？」作是語已五體投地，如是三請終而復始。

爾時，世尊告賢善首菩薩言：「善哉！善哉！善男子！汝等乃能為諸菩薩及末世

【現代漢語翻譯】現代漢語譯本『念數』（Nian Shu，通過唸誦計數來修行）能無不了知，逐漸增進，乃至得知百千世界一滴雨水的數量，猶如親眼目睹自己所受用的物品一樣；不是通過『念數』所聽聞的一切境界，終究是不可執取的。這叫做『三觀』（San Guan，三種觀法：奢摩他、三摩缽提、禪那）最初的方便法門。如果各種眾生，普遍修習三種勤奮的修行，就叫做如來出現於世；如果後世末法的遲鈍根器的眾生，心中想要尋求佛道，卻不能成就，這是由於過去世的業障所致，應當勤奮懺悔，常常生起希望，首先斷除憎恨、愛戀、嫉妒、諂媚虛偽，尋求殊勝向上的心，三種清凈的觀法，隨學其中一種，修習此觀時，不要再複習彼觀，內心不要放舍，逐漸尋求證悟。

這時，世尊想要再次宣說這個意義，就說了偈語：

『圓覺』（Yuan Jue，圓滿覺悟）你應當知道，一切諸眾生，想要修行無上道，首先應當結『三期』（San Qi，三個階段），懺悔無始以來的業障。經過三個七天，然後正確地思惟，不是通過『念數』所聽聞的境界，畢竟是不可執取的。『奢摩他』（She Mo Ta，止）達到寂靜，『三摩缽提』（San Mo Ba Ti，等持）正確地憶念和保持，『禪那』（Chan Na，靜慮）明白唸誦計數的方法，這叫做『三凈觀』（San Jing Guan，三種清凈的觀法）。如果能夠勤奮地修習，這就叫做佛出現於世。遲鈍根器未能成就的人，應當常常勤奮地用心懺悔，無始以來的一切罪業，各種業障如果消滅，佛的境界就會顯現在眼前。

這時，賢善首菩薩在大眾中，立即從座位上站起來，頂禮佛足，向右繞佛三圈，長跪合掌，對佛說：『大悲世尊！您廣泛地為我們以及末世的眾生，開示覺悟這樣不可思議的事情。世尊！這部大乘經典的名稱是什麼？應當如何奉持？眾生修習這部經典能夠得到什麼功德？應當如何使我護持讀誦這部經典的人？這部經典應當流傳到什麼地方？』說完這些話后，五體投地，這樣三次請求，始終如一。

這時，世尊告訴賢善首菩薩說：『好啊！好啊！善男子！你們能夠爲了各位菩薩以及末世

【English Translation】 English version 『Nian Shu』 (念數, Counting and Recitation): One can know without fail through counting and recitation, gradually increasing until one knows the number of raindrops in hundreds of thousands of worlds, just as if seeing the objects one uses; all realms heard not through 『Nian Shu』 are ultimately unattainable. This is called the initial expedient method of the 『Three Contemplations』 (三觀, San Guan: Śamatha, Samāpatti, Dhyāna). If all sentient beings universally cultivate the three diligent practices, it is called the Tathāgata appearing in the world; if sentient beings of dull faculties in the later degenerate age desire to seek the path but cannot achieve it due to past karmic obstacles, they should diligently repent, constantly arise hope, first sever hatred, love, jealousy, and flattery, seek a superior mind, and follow one of the three pure contemplations. While practicing this contemplation, do not review the other contemplations, do not abandon the mind, and gradually seek realization.

At that time, the World-Honored One, desiring to reiterate this meaning, spoke in verse:

『Perfect Enlightenment』 (圓覺, Yuan Jue), you should know that all sentient beings, desiring to practice the unsurpassed path, should first establish the 『Three Periods』 (三期, San Qi), repent of beginningless karmic obstacles. After three seven-day periods, then think correctly, the realms heard not through 『Nian Shu』 are ultimately unattainable. 『Śamatha』 (奢摩他, Zhi, Cessation) reaches stillness, 『Samāpatti』 (三摩缽提, Deng Chi, Equanimity) correctly remembers and maintains, 『Dhyāna』 (禪那, Chan Na, Meditation) understands the method of counting and recitation, this is called the 『Three Pure Contemplations』 (三凈觀, San Jing Guan). If one can diligently cultivate, this is called the Buddha appearing in the world. Those of dull faculties who have not achieved it should constantly diligently repent with their minds, all beginningless sins, if all obstacles are eliminated, the Buddha's realm will then appear before them.

At that time, the Bodhisattva Sagaramati, in the midst of the assembly, immediately rose from his seat, prostrated at the Buddha's feet, circumambulated the Buddha three times to the right, knelt with palms together, and said to the Buddha: 『Great Compassionate World-Honored One! You have extensively enlightened us and sentient beings of the degenerate age about such inconceivable matters. World-Honored One! What is the name of this Mahāyāna teaching? How should it be upheld? What merits can sentient beings obtain by practicing this teaching? How can I protect those who recite this scripture? To what places should this teaching be disseminated?』 Having spoken these words, he prostrated with his five limbs on the ground, making such requests three times, from beginning to end.

At that time, the World-Honored One said to the Bodhisattva Sagaramati: 『Excellent! Excellent! Good man! You are able to, for the sake of all Bodhisattvas and sentient beings of the degenerate age,

眾生，問于如來如是經教功德名字。汝今諦聽！當爲汝說。」時，賢善首菩薩奉教歡喜，及諸大眾默然而聽。

「善男子！是經百千萬億恒河沙諸佛所說，三世如來之所守護，十方菩薩之所歸依，十二部經清凈眼目，是經名大方廣圓覺陀羅尼，亦名修多羅了義，亦名秘密王三昧，亦名如來決定境界，亦名如來藏自性差別，汝當奉持。善男子！是經唯顯如來境界，唯佛如來能盡宣說；若諸菩薩及末世眾生依此修行，漸次增進至於佛地。善男子！是經名為頓教大乘，頓機眾生從此開悟，亦攝漸修一切群品。譬如大海不讓小流，乃至蚊虻及阿修羅飲其水者，皆得充滿。

「善男子！假使有人純以七寶積滿三千大千世界以用佈施，不如有人聞此經名及一句義。善男子！假使有人教百千恒河沙眾生得阿羅漢果，不如有人宣說此經分別半偈。善男子！若復有人聞此經名信心不惑，當知是人非於一佛二佛種諸福慧，如是乃至盡恒河沙一切佛所種諸善根聞此經教。汝善男子！當護末世是修行者，無令惡魔及諸外道惱其身心令生退屈。」

爾時，會中有火首金剛、摧碎金剛、尼藍婆金剛等八萬金剛並其眷屬即從座起，頂禮佛足而白佛言：「世尊！若后末世，一切眾生有能持此決定大乘，我當守護如護眼目；乃至道場所

【現代漢語翻譯】現代漢語譯本：眾生請問如來關於這部經教的功德和名稱。你們現在仔細聽！我將為你們解說。』當時，賢善首菩薩接受教誨，滿心歡喜，以及在場的所有大眾都靜默地聆聽。

『善男子！這部經是百千萬億恒河沙數諸佛所說，是過去、現在、未來三世如來所守護，是十方菩薩所歸依，是十二部經的清凈眼目。這部經名為《大方廣圓覺陀羅尼》，也名《修多羅了義》，也名《秘密王三昧》，也名《如來決定境界》，也名《如來藏自性差別》，你們應當奉持。善男子！這部經只顯現如來的境界，只有佛和如來才能完全宣說；如果各位菩薩以及末法時代的眾生依照這部經修行，就能逐漸增進，最終到達佛的境界。善男子！這部經名為頓教大乘，根器快的眾生從此開悟，也攝受漸修的一切眾生。譬如大海不會拒絕細小的水流，乃至蚊子、虻蟲以及阿修羅（Asura，一種非天神）飲用海水，都能得到滿足。

『善男子！假使有人完全用七寶堆滿三千大千世界用來佈施，也不如有人聽聞這部經的名字以及一句經義。善男子！假使有人教導百千恒河沙數的眾生得到阿羅漢（Arhat，小乘佛教的最高果位）果位，也不如有人宣說這部經的哪怕半句偈語。善男子！如果又有人聽聞這部經的名字，信心堅定不疑惑，應當知道這個人不是在一尊兩尊佛那裡種下福慧，而是乃至在如同恒河沙數那麼多的一切佛那裡種下各種善根，才得以聽聞這部經教。你們這些善男子！應當守護末法時代修行這部經的人，不要讓惡魔以及各種外道惱亂他們的身心，使他們產生退卻之心。』

當時，法會中有火首金剛（Fiery-headed Vajra）、摧碎金剛（Crushing Vajra）、尼藍婆金剛（Nilamba Vajra）等八萬金剛及其眷屬，立即從座位上站起，頂禮佛足，對佛說：『世尊！如果在後來的末法時代，一切眾生有能夠受持這部決定大乘經典的，我將像守護自己的眼睛一樣守護他們；乃至他們修行的道場

【English Translation】 English version: The beings asked the Tathagata (如來, another name for Buddha) about the merits and name of this sutra teaching. 'You should listen carefully now! I will explain it to you.' At that time, Bodhisattva (菩薩, enlightened being) Sagaramati, joyfully accepted the teaching, and all the assembly listened in silence.

'Good men! This sutra is spoken by hundreds of thousands of millions of Ganges sands of Buddhas, protected by the Tathagatas of the three times (past, present, and future), relied upon by the Bodhisattvas of the ten directions, and is the pure eye of the twelve divisions of scriptures. This sutra is named the Great Expansive Perfect Enlightenment Dharani (大方廣圓覺陀羅尼, a type of mantra), also named the Sutra of Complete Meaning (修多羅了義), also named the Samadhi (三昧, a state of meditative consciousness) of the Secret King (秘密王), also named the Determined Realm of the Tathagata (如來決定境界), also named the Differentiated Self-Nature of the Tathagata-garbha (如來藏自性差別). You should uphold it. Good men! This sutra only reveals the realm of the Tathagata, and only the Buddha and Tathagata can fully expound it; if all Bodhisattvas and sentient beings of the Dharma-ending Age cultivate according to this sutra, they can gradually advance to the Buddha-ground. Good men! This sutra is named the Sudden Teaching of the Great Vehicle, sentient beings with sharp faculties will awaken from this, and it also embraces all beings who cultivate gradually. It is like the great ocean that does not reject small streams, and even mosquitoes, gadflies, and Asuras (阿修羅, a type of demigod) who drink its water will be filled.

'Good men! Suppose someone were to use pure seven treasures to fill three thousand great thousand worlds for almsgiving, it would not be as good as someone hearing the name of this sutra and even one line of its meaning. Good men! Suppose someone were to teach hundreds of thousands of millions of Ganges sands of sentient beings to attain the Arhat (阿羅漢, a perfected being) fruit, it would not be as good as someone expounding even half a verse of this sutra. Good men! If someone hears the name of this sutra and has unwavering faith, you should know that this person has not planted blessings and wisdom with just one or two Buddhas, but has planted all kinds of good roots with all the Buddhas as numerous as the Ganges sands in order to hear this sutra teaching. You good men! You should protect those who cultivate this sutra in the Dharma-ending Age, and do not let demons and various heretics disturb their bodies and minds, causing them to retreat.'

At that time, in the assembly, there were eighty thousand Vajras (金剛, diamond-like beings) including Fiery-headed Vajra (火首金剛), Crushing Vajra (摧碎金剛), Nilamba Vajra (尼藍婆金剛), and their retinues, who immediately rose from their seats, prostrated at the Buddha's feet, and said to the Buddha: 'World Honored One! If in the later Dharma-ending Age, all sentient beings are able to uphold this definitive Great Vehicle, I will protect them as I protect my own eyes; even the places where they cultivate'

修行處，我等金剛自領徒眾晨夕守護，令不退轉。其家乃至永無災障，疫病銷滅，財寶豐足常不乏少。」

爾時，大梵天王、二十八天王並須彌山王、護國天王等即從座起，頂禮佛足，右繞三匝而白佛言：「世尊！我亦守護是持經者，常令安隱心不退轉。」

爾時，有大力鬼王名吉槃茶與十萬鬼王即從座起，頂禮佛足，右繞三匝而白佛言：「世尊！我亦守護是持經人，朝夕侍衛令不退屈，其人所居一由旬內，若有鬼神侵其境界，我當使其碎如微塵。」

佛說此經已，一切菩薩、天龍、鬼神八部眷屬及諸天王、梵王等一切大眾，聞佛所說，皆大歡喜，信受奉行。

大方廣圓覺修多羅了義經

【現代漢語翻譯】現代漢語譯本：

'修行之處，我等金剛（Vajra，佛教護法神）親自帶領徒弟和部眾，早晚守護，使他們不退轉。他們的家乃至永遠沒有災禍和障礙，疫病消滅，財富充足，永遠不會缺乏。'

'這時，大梵天王（Mahābrahmā，色界天之主）、二十八天王以及須彌山王（Sumeru，佛教宇宙中心）和護國天王等，立即從座位上站起，頂禮佛足，向右繞佛三圈，對佛說：『世尊！我也要守護這位持經者，常常使他安穩，內心不退轉。』'

'這時，有一位大力鬼王名叫吉槃茶（Kumbhāṇḍa，鬼王名），與十萬鬼王一起從座位上站起，頂禮佛足，向右繞佛三圈，對佛說：『世尊！我也要守護這位持經人，早晚侍奉護衛，使他不退縮，這個人所居住的一由旬（Yojana，古印度長度單位）之內，如果有鬼神侵犯他的境界，我應當使它們粉碎如微塵。』'

'佛說完這部經后，一切菩薩（Bodhisattva，追求覺悟的修行者）、天龍（Nāga，佛教護法神）、鬼神八部眷屬以及諸天王、梵王等一切大眾，聽了佛所說，都非常歡喜，相信並接受，依教奉行。'

《大方廣圓覺修多羅了義經》 English version:

'In places of practice, we Vajras (Vajra, Diamond Beings, Buddhist Dharma protectors) will personally lead our disciples and retinues to guard them morning and evening, ensuring they do not regress. Their families will be forever free from calamities and obstacles, epidemics will be eradicated, and wealth will be abundant and never lacking.'

'At that time, Mahābrahmā (Great Brahma, lord of the Form Realm), the Twenty-eight Deva Kings, along with Mount Sumeru King (Sumeru, the center of the Buddhist universe) and the Guardian Deva Kings, immediately rose from their seats, prostrated at the Buddha's feet, circumambulated the Buddha three times to the right, and said to the Buddha: 'World Honored One! I will also protect this sutra-holder, constantly ensuring their peace and stability, and that their minds do not regress.'

'At that time, a powerful Yaksha King named Kumbhāṇḍa (Kumbhāṇḍa, name of a Yaksha King), along with one hundred thousand Yaksha Kings, immediately rose from their seats, prostrated at the Buddha's feet, circumambulated the Buddha three times to the right, and said to the Buddha: 'World Honored One! I will also protect this sutra-holder, serving and guarding them morning and evening, ensuring they do not retreat. Within one Yojana (Yojana, an ancient Indian unit of distance) of where this person resides, if any ghosts or spirits invade their territory, I shall crush them into fine dust.'

'After the Buddha finished speaking this sutra, all the Bodhisattvas (Bodhisattva, beings who seek enlightenment), Nāgas (Nāga, serpent deities, Buddhist Dharma protectors), the eightfold assembly of ghosts and spirits, as well as all the Deva Kings, Brahma Kings, and all the great assembly, hearing what the Buddha had said, were all greatly delighted, believed and accepted it, and practiced accordingly.'

The Great Compassionate Perfect Enlightenment Sūtra

【English Translation】 In places of practice, we Vajras (Vajra, Buddhist Dharma protectors) will personally lead our disciples and retinues to guard them morning and evening, ensuring they do not regress. Their families will be forever free from calamities and obstacles, epidemics will be eradicated, and wealth will be abundant and never lacking. At that time, Mahābrahmā (Great Brahma, lord of the Form Realm), the Twenty-eight Deva Kings, along with Mount Sumeru King (Sumeru, the center of the Buddhist universe) and the Guardian Deva Kings, immediately rose from their seats, prostrated at the Buddha's feet, circumambulated the Buddha three times to the right, and said to the Buddha: 'World Honored One! I will also protect this sutra-holder, constantly ensuring their peace and stability, and that their minds do not regress.' At that time, a powerful Yaksha King named Kumbhāṇḍa (Kumbhāṇḍa, name of a Yaksha King), along with one hundred thousand Yaksha Kings, immediately rose from their seats, prostrated at the Buddha's feet, circumambulated the Buddha three times to the right, and said to the Buddha: 'World Honored One! I will also protect this sutra-holder, serving and guarding them morning and evening, ensuring they do not retreat. Within one Yojana (Yojana, an ancient Indian unit of distance) of where this person resides, if any ghosts or spirits invade their territory, I shall crush them into fine dust.' After the Buddha finished speaking this sutra, all the Bodhisattvas (Bodhisattva, beings who seek enlightenment), Nāgas (Nāga, serpent deities, Buddhist Dharma protectors), the eightfold assembly of ghosts and spirits, as well as all the Deva Kings, Brahma Kings, and all the great assembly, hearing what the Buddha had said, were all greatly delighted, believed and accepted it, and practiced accordingly. The Great Compassionate Perfect Enlightenment Sūtra