T39n1795_大方廣圓覺修多羅了義經略疏

大正藏第 39 冊 No. 1795 大方廣圓覺修多羅了義經略疏

No. 1795 [cf. No. 842]

大方廣圓覺修多羅了義經略疏序

金紫光祿大夫守中書侍郎尚書門下平章事充集賢殿大學士裴休撰

夫血氣之屬必有知。凡有知者必同體。所謂真凈明妙虛徹靈通。卓然而獨存者也。是眾生之本源。故曰心地。是諸佛之所得。故曰菩提。交徹融攝。故曰法界。寂靜常樂。故曰涅槃。不濁不漏。故曰清凈。不妄不變。故曰真如。離過絕非。故曰佛性。護善遮惡。故曰總持。隱覆含攝。故曰如來藏。超越玄閟。故曰密嚴國。統眾德而大備。爍群昏而獨照。故曰圓覺。其實皆一心也。背之則凡。順之則聖。迷之則生死始。悟之則輪迴息。親而求之。則止觀定慧。推而廣之。則六度萬行。引而為智。然後為正智。依而為因。然後為正因。其實皆一法也。終日圓覺。而未嘗圓覺者凡夫也。欲證圓而未極圓覺者菩薩也。具足圓覺。而住持圓覺者如來也。離圓覺無六道。舍圓覺無三乘。非圓覺無如來。泯圓覺無真法。其實皆一道也。三世諸佛之所證。蓋證此也。如來為一大事出現。蓋為此也。三藏十二部一切修多羅。蓋詮此也。然如來垂教。指法有顯密。立義有廣略乘時有先後

【現代漢語翻譯】現代漢語譯本

大正藏第 39 冊 No. 1795 大方廣圓覺修多羅了義經略疏 No. 1795 [cf. No. 842] 大方廣圓覺修多羅了義經略疏序金紫光祿大夫守中書侍郎尚書門下平章事充集賢殿大學士裴休撰凡是具有血氣生命的物種必定有知覺。凡是有知覺的，其本體必然是相同的，那就是真正純凈、光明玄妙、空虛透徹、靈動通達，卓越而獨立存在的那個東西。那是所有眾生的本源，所以稱之為『心地』。那是所有佛所證悟的，所以稱之為『菩提』(Bodhi，覺悟)。相互交融滲透，所以稱之為『法界』(Dharmadhatu，宇宙萬法界)。寂靜安樂，所以稱之為『涅槃』(Nirvana，寂滅)。不混濁不漏失，所以稱之為『清凈』。不虛妄不變異，所以稱之為『真如』(Tathata，如實)。超越過失，斷絕謬誤，所以稱之為『佛性』(Buddha-nature，成佛的可能性)。守護善良，遮止邪惡，所以稱之為『總持』(Dharani，總攝憶持)。隱藏覆蓋，包含攝受，所以稱之為『如來藏』(Tathagatagarbha，如來法身的藏處)。超越玄妙幽深，所以稱之為『密嚴國』(Ghanavyuha，佛的莊嚴國土)。統攝各種功德而極其完備，照亮所有昏暗而獨自光明，所以稱之為『圓覺』(Perfect Enlightenment，圓滿覺悟)。實際上，這一切都是一心。背離它就成為凡人，順應它就成為聖人。迷惑它，生死的輪迴就開始；覺悟它，生死的輪迴就停止。親近它而尋求，就是止觀定慧。推廣它而擴充，就是六度萬行。引導它成為智慧，然後才是正智。依靠它作為根本，然後才是正因。實際上，這一切都是一法。終日處於圓覺之中，卻從未真正圓覺的，是凡夫。想要證得圓覺卻尚未達到極致圓覺的，是菩薩。具足圓覺，並且安住于圓覺之中的，是如來。離開圓覺，就沒有六道輪迴。捨棄圓覺，就沒有三乘教法。沒有圓覺，就沒有如來。泯滅圓覺，就沒有真法。實際上，這一切都是唯一的道路。三世諸佛所證悟的，就是這個。如來爲了一件大事而出現於世，就是爲了這個。三藏十二部一切修多羅(Sutra，佛經)，都是爲了詮釋這個。然而，如來垂示教誨，指引佛法有顯有密，確立義理有廣有略，應時施教有先有後。

【English Translation】 English version

T39 No. 1795 The Sutra of Perfect Enlightenment with Commentary No. 1795 [cf. No. 842] Preface to the Brief Commentary on the Sutra of Perfect Enlightenment Composed by Pei Xiu, Grand Master of Gold and Purple, Acting Vice President of the Chancellery, Vice President of the Department of State Affairs, and Scholar of the Jixian Hall All beings with blood and breath inevitably possess awareness. All who possess awareness inevitably share the same essence, which is true purity, luminous subtlety, emptiness and thoroughness, spiritual penetration, standing alone in its excellence. It is the origin of all sentient beings, hence called 'Mind-ground'. It is what all Buddhas attain, hence called 'Bodhi' (覺悟, Enlightenment). Interpenetrating and all-embracing, hence called 'Dharmadhatu' (宇宙萬法界, the realm of all phenomena). Tranquil and eternally blissful, hence called 'Nirvana' (寂滅, cessation). Unpolluted and without leakage, hence called 'Purity'. Not false and unchanging, hence called 'Tathata' (如實, Suchness). Transcending faults and beyond wrong, hence called 'Buddha-nature' (成佛的可能性, the potential for Buddhahood). Protecting the good and preventing evil, hence called 'Dharani' (總攝憶持, total retention). Concealing and containing, hence called 'Tathagatagarbha' (如來法身的藏處, the Womb of the Tathagata). Surpassing the mysterious and profound, hence called 'Ghanavyuha' (佛的莊嚴國土, the Land of Dense Array). Encompassing all virtues and being fully equipped, illuminating all darkness and shining alone, hence called 'Perfect Enlightenment' (圓滿覺悟, Complete Awakening). In reality, all of these are one Mind. Turning away from it leads to being an ordinary person; conforming to it leads to being a sage. Being deluded about it, the cycle of birth and death begins; awakening to it, the cycle of reincarnation ceases. Approaching it and seeking it, there are 'Samatha-vipassana' (止觀, calming and insight), 'Dhyana' (定, meditation), and 'Prajna' (慧, wisdom). Extending it and expanding it, there are the Six Perfections and myriad practices. Guiding it to become wisdom, then it is Right Wisdom. Relying on it as the root, then it is Right Cause. In reality, all of these are one Dharma. Spending all day in Perfect Enlightenment, yet never having Perfect Enlightenment, is the ordinary person. Desiring to realize Perfect Enlightenment but not yet reaching the ultimate Perfect Enlightenment is the Bodhisattva. Fully possessing Perfect Enlightenment and abiding in Perfect Enlightenment is the Tathagata. Apart from Perfect Enlightenment, there are no Six Realms. Abandoning Perfect Enlightenment, there are no Three Vehicles. Without Perfect Enlightenment, there is no Tathagata. Annihilating Perfect Enlightenment, there is no True Dharma. In reality, all of these are one Path. What the Buddhas of the Three Times realize is this. The Tathagata appears in the world for one great purpose, and that is for this. The Three Baskets and Twelve Divisions of all Sutras (佛經, discourses) are to explain this. However, the Tathagata's teachings have explicit and secret aspects, the establishment of meanings has broad and concise aspects, and the teaching according to the times has before and after aspects.

。當機有深淺。非上根圓智。其孰能大通之。故如來於光明藏。與十二大士。密說而顯演。潛通而廣被。以印定其法。為一切經之宗也。圭峰禪師。得法于荷澤嫡孫南印上足道圓和尚。一日隨眾僧。齋于州民任灌家。居下位以次受經。遇圓覺了義。卷未終軸。感悟流涕。歸以所悟告其師。師撫之曰。汝當大弘圓頓之教。此經諸佛授汝耳。禪師既佩南宗密印。受圓覺懸記。於是閱大藏經律。通唯識起信等論。然後頓轡于華嚴法界。宴坐于圓覺妙場。究一雨之所沾。窮五教之殊致。乃為之疏解。凡大疏三卷。大鈔十三卷。略疏兩卷。小鈔六卷。道場修證儀一十八卷。並行於世。其敘教也圓。其見法也徹。其釋義也端如析薪。其入觀也明若秉燭。其辭也極于理而已。不虛騁。其文也扶于教而已。不茍飾。不以其所長病人。故無排斥之說。不以其未至蓋人。故無胸臆之論。蕩蕩然實十二部經之眼目。三十五祖之骨髓。生靈之大本。三世之達道。後世雖有作者。不能過矣。其四依之一乎。或凈土之親聞乎。何盡其義味如此也。或曰。道無形。視者莫能睹。道無方。行者莫能至。況文字乎。在性之而已。豈區區數萬言而可詮之哉。對曰。噫是不足以語道也。前不云乎。統眾德而大備。爍群昏而獨照者。圓覺也。蓋圓覺能出一切法。

一切法未嘗離圓覺。今夫經律論三藏之文。傳於中國者五千余卷。其所詮者何也。戒定慧而已。修戒定慧而求者何也。圓覺而已。圓覺一法也。張萬行而求之者何。眾生之根器異也。然則大藏皆圓覺之經。此疏乃大藏之疏也。羅五千軸之文。而以數卷之疏通之。豈不至簡哉。何言其繁也。及其斷言語之道。息思想之心。忘能所滅影像。然後為得也。固不在詮表耳。嗚呼。生靈之所以往來者。六道也。鬼神沈幽愁之苦。鳥獸懷獝狘之悲。修多方瞋。諸天正樂。可以整心慮趣菩提。唯人道為能耳。人而不為。吾末如之何也已矣。休常游禪師之閫域。受禪師之顯訣。無以自效。輒直贊其法。而普告大眾耳。其他備乎本序云。

大方廣圓覺修多羅了義經序

唐終南山草堂寺沙門宗密述

元亨利貞干之德也。始於一氣。常樂我凈佛之德也。本乎一心。專一氣而致柔。修一心而成道。心也者。沖虛妙粹炳煥靈明。無去無來。冥通三際。非中非外。洞徹十方。不滅不生。豈四山之可害。離性離相。奚五色之能盲。處生死流。驪珠獨耀于滄海。踞涅槃岸。桂輪孤朗于碧天。大矣哉。萬法資始也。萬法虛偽。緣會而生。生法本無。一切唯識。識如幻夢。但是一心。心寂而知。目之圓覺。彌滿清凈中不容他。故德用無邊

【現代漢語翻譯】現代漢語譯本：一切法從未離開過圓覺（Yuanjue，指圓滿覺悟的境界）。如今經、律、論三藏的典籍，傳入中國的有五千多卷，它們所闡述的是什麼呢？無非是戒、定、慧罷了。修持戒、定、慧而追求的是什麼呢？無非是圓覺罷了。圓覺本為一法，卻要通過萬行來求得，這是為什麼呢？因為眾生的根器不同啊。既然如此，那麼整個大藏經都是闡述圓覺的經典，這部疏（對經典的註解）也就是對整個大藏經的註解了。將五千卷的經文，用這幾卷的疏來貫通，豈不是極其簡要嗎？怎麼能說它繁瑣呢？至於斷絕言語的途徑，止息思想的念頭，忘卻能認知的主體和被認知的客體，滅除一切虛幻的影像，然後才能真正領悟圓覺。這本來就不是言語文字所能完全表達的啊！唉！眾生之所以輪迴往來的，是六道（指天道、人道、阿修羅道、畜生道、餓鬼道、地獄道）。鬼神沉溺於幽暗愁苦之中，鳥獸懷有恐懼不安的悲哀，阿修羅常常充滿嗔恨，諸天卻只顧享樂。能夠調整心念，趨向菩提（Bodhi，覺悟）的，只有人道才能做到啊！人如果還不努力修行，我真不知道該怎麼辦才好了！我休常，曾出入于禪師的門下，接受禪師的教誨，無以報效，就只能直接讚揚圓覺之法，並普遍告知大眾罷了。其他詳細內容都已記載在本序之中。

《大方廣圓覺修多羅了義經序》

唐朝終南山草堂寺沙門宗密撰述

元、亨、利、貞是乾卦的德行。一切的開始都源於一氣。常、樂、我、凈是佛的德行，根本在於一心。專心致志於一氣就能達到柔和，修持一心就能成就道業。心啊，它是虛空而又精妙純粹，光明而又靈動澄澈，無去無來，冥冥之中貫通過去、現在、未來三際，非內非外，洞徹十方。不生不滅，又豈是四山所能阻礙的？遠離了自性與表相，又怎會被五色所迷惑？身處生死輪迴的洪流之中，（真心）如同驪珠般獨自在滄海中閃耀；安坐于涅槃（Nirvana，寂滅）的彼岸，（真心）又如桂輪般孤零零地在碧空中朗照。偉大啊！萬法都以此為開端。萬法都是虛假的，由因緣聚合而生。生法本無自性，一切都是唯識所現。識如幻夢，一切都只是心的顯現。心寂靜而能知覺，這就被稱為圓覺。圓覺瀰漫充盈，清凈無染，不容任何其他事物，所以它的德用是無邊無際的。

【English Translation】 English version: All dharmas have never departed from Yuanjue (Perfect Enlightenment). Now, the texts of the Tripitaka (Three Baskets) of Sutra, Vinaya, and Shastra, transmitted to China, amount to more than five thousand scrolls. What do they expound? Nothing other than Sila (precepts), Dhyana (meditation), and Prajna (wisdom). What is sought by cultivating Sila, Dhyana, and Prajna? Nothing other than Yuanjue. Yuanjue is originally one dharma, yet it is sought through myriad practices. Why is this? Because the capacities of sentient beings are different. If this is so, then the entire Mahayana Tripitaka is a scripture expounding Yuanjue, and this commentary is a commentary on the entire Mahayana Tripitaka. To connect five thousand scrolls of texts with a few scrolls of commentary, is this not extremely concise? How can it be said to be complicated? As for cutting off the path of language, ceasing the thoughts of the mind, forgetting the subject and object, and extinguishing all illusory images, only then can one truly attain Yuanjue. This is fundamentally beyond what words and expressions can fully convey! Alas! What causes sentient beings to transmigrate is the Six Realms (Deva, Asura, Human, Animal, Preta, Naraka). Ghosts and spirits are immersed in the suffering of dark sorrow. Birds and beasts harbor the grief of restless fear. Asuras are often filled with anger. The Devas are only concerned with enjoying pleasure. Only the human realm is capable of adjusting thoughts and aspiring towards Bodhi (Enlightenment)! If humans do not strive to cultivate, I truly do not know what to do! I, Xiuchang, have frequented the domain of the Zen master, and received the Zen master's explicit instructions. Having nothing to repay his kindness, I can only directly praise the Dharma of Yuanjue and universally proclaim it to the masses. Other details are recorded in the original preface.

Preface to the Sutra of Perfect Enlightenment of Great Expansive Totality

Written by Shramana Zongmi of Caotang Temple on Mount Zhongnan in the Tang Dynasty

Yuan, Heng, Li, and Zhen are the virtues of the Qian hexagram. Everything begins from one Qi (vital energy). Chang, Le, Wo, and Jing (permanence, bliss, self, and purity) are the virtues of the Buddha, rooted in one mind. Focusing on one Qi leads to gentleness, and cultivating one mind leads to the attainment of the Dao (the Way). The mind is empty yet wonderfully pure, bright yet spiritually clear, without going or coming, mysteriously connecting the three periods of past, present, and future, neither inside nor outside, penetrating the ten directions. Not being born and not dying, how can it be harmed by the four mountains? Being apart from nature and appearance, how can it be blinded by the five colors? Being in the stream of birth and death, (the true mind) shines alone like a bright pearl in the vast ocean; sitting on the shore of Nirvana (extinction), (the true mind) shines alone like the moon in the blue sky. How great! All dharmas originate from this. All dharmas are false, arising from the assembly of conditions. The nature of arising dharmas is originally empty, and everything is only a manifestation of consciousness. Consciousness is like a dream, and everything is only a manifestation of the mind. The mind is still and aware, and this is called Yuanjue. Yuanjue is pervasive and pure, not allowing anything else, so its virtuous function is boundless.

。皆同一性。性起為相。境智歷然。相得性融。身心廓爾。方之海印。越彼太虛。恢恢焉晃晃焉。迥出思議之表也。我佛證此。愍物迷之。再嘆奇哉。三思大事。既全十力。能摧樹下魔軍。爰起四心。欲示宅中寶藏。然迷頭舍父。悟有易難故。仙苑覺場。教興頓漸。漸設五時之異。空有迭彰。頓無二諦之殊。幽靈絕待。今此經者。頓之類歟。故如來入寂光土。凡聖一源現受用身。主伴同會。曼殊大士創問本起之因。薄伽至尊。首提究竟之果。照斯真體滅彼夢形。知無我人。誰受輪轉。種種幻化生於覺心。幻盡覺圓。心通法遍心本是佛。由念起而漂沈。岸實不移。因舟行而鶩驟。頓除妄宰。空不生華。漸竭愛源。金無重礦。理絕修證。智似階差。覺前前非。名後後位。況妄忘起滅。德等圓明者焉。然出廄良駒。已搖鞭影。埋塵大寶。須設治方。故三觀澄明。真假俱入。諸輪綺互。單復圓修。四相潛神。非覺違拒。四病出體。心華髮明。復令長中下期克念攝念而加行。別遍互習業障惑。障而消亡。成就慧身。靜極覺遍。百千世界佛境現前。是以聞五種名。超剎寶施福。說半偈義。勝河沙小乘。實由無法不持無機不被者也。噫巴歌和眾。似量騰于猿心。雪曲應稀。了義匿於龍藏。宗密[髟/石]專魯誥。冠討竺墳。俱溺筌罤

【現代漢語翻譯】現代漢語譯本：皆同一性（指萬物本性相同）。性起為相（本性顯現為現象）。境智歷然（境界和智慧分明）。相得性融（現象與本性相互成就，融合無礙）。身心廓爾（身心廣大空曠）。方之海印（如同海印三昧）。越彼太虛（超越那虛空）。恢恢焉晃晃焉（廣大而光明）。迥出思議之表也（遠遠超出思議之外）。我佛證此（我的佛陀證悟了這個道理）。愍物迷之（憐憫眾生迷惑不解）。再嘆奇哉（再次讚歎奇妙啊）。三思大事（再三思考這件大事）。既全十力（已經具備了十種力量）。能摧樹下魔軍（能夠摧毀菩提樹下的魔軍）。爰起四心（於是生起四種心）。欲示宅中寶藏（想要顯示眾生自性中的寶藏）。然迷頭舍父（然而迷惑的人卻背離了父親）。悟有易難故（覺悟有難易之分）。仙苑覺場（在仙苑和覺悟的場所）。教興頓漸（教法興起頓悟和漸悟）。漸設五時之異（漸悟設立五時的不同）。空有迭彰（空和有交替顯現）。頓無二諦之殊（頓悟沒有二諦的差別）。幽靈絕待（幽深玄妙，超越對待）。今此經者（現在這部經）。頓之類歟（屬於頓悟的範疇嗎）？故如來入寂光土（所以如來進入寂光凈土）。凡聖一源（凡人和聖人本源相同），現受用身（顯現受用身）。主伴同會（佛和菩薩共同集會）。曼殊大士創問本起之因（文殊菩薩首先提問本源生起的原因）。薄伽至尊（薄伽梵至尊），首提究竟之果（首先提出究竟的果）。照斯真體滅彼夢形（照見這個真如本體，滅除那個夢幻之形）。知無我人（知道沒有我相人相）。誰受輪轉（誰來承受輪迴）？種種幻化生於覺心（種種幻化都生於覺悟的心）。幻盡覺圓（幻化滅盡，覺悟圓滿）。心通法遍（心與法界相通）。心本是佛（心本來就是佛）。由念起而漂沈（由於妄念生起而漂流沉沒）。岸實不移（岸邊實際上沒有移動）。因舟行而鶩驟（因為船在行駛而覺得岸邊飛快後退）。頓除妄宰（立刻去除虛妄的主宰）。空不生華（空中不會生出花朵）。漸竭愛源（逐漸竭盡愛慾的根源）。金無重礦（黃金中沒有多餘的礦石）。理絕修證（真理超越了修行和證悟）。智似階差（智慧好像有階梯的差別）。覺前前非（覺悟到之前的種種錯誤）。名後後位（稱為後後的果位）。況妄忘起滅（何況虛妄的念頭生起和滅亡）。德等圓明者焉（功德等於圓滿光明）。然出廄良駒（然而跑出馬廄的良馬）。已搖鞭影（已經看到了鞭子的影子）。埋塵大寶（埋在塵土中的珍寶）。須設治方（必須設定治理的方法）。故三觀澄明（所以三種觀照澄澈明凈）。真假俱入（真和假都進入）。諸輪綺互（各種輪相互交織）。單復圓修（單獨、重複、圓滿地修習）。四相潛神（四相隱藏神識）。非覺違拒（不是覺悟所違背和抗拒的）。四病出體（四種病患脫離身體）。心華髮明（心之花朵開放發明）。復令長中下期克念攝念而加行（再次讓上中下根器的人，通過克制妄念、收攝正念而精進修行）。別遍互習業障惑（分別、普遍、互相地修習，消除業障和迷惑）。障而消亡（業障和迷惑因此而消亡）。成就慧身（成就智慧之身）。靜極覺遍（寂靜到極點，覺悟遍及一切）。百千世界佛境現前（百千世界佛的境界顯現在眼前）。是以聞五種名（因此，聽聞五種名號）。超剎寶施福（勝過在無數佛剎中以珍寶佈施的福德）。說半偈義（說出半句偈的意義）。勝河沙小乘（勝過恒河沙數的小乘修行）。實由無法不持無機不被者也（實在是因為沒有不能持有的法，沒有不能被教化的根機）。噫巴歌和眾（唉，巴人歌唱，眾人附和）。似量騰于猿心（好像猿猴的心在攀緣）。雪曲應稀（高雅的歌曲應該很少）。了義匿於龍藏（究竟的意義隱藏在龍宮之中）。宗密[髟/石]專魯誥（宗密大師專門研究魯國的誥命）。冠討竺墳（戴著帽子去探討印度的典籍）。俱溺筌罤（都沉溺在捕魚的工具之中）。

【English Translation】 English version: All are of the same nature (referring to the inherent nature of all things being the same). Nature arising is appearance (the inherent nature manifests as phenomena). Realm and wisdom are distinctly clear (the realm and wisdom are clearly distinguished). Appearance and nature mutually attain and merge (phenomena and inherent nature mutually achieve and merge without obstruction). Body and mind are vast and empty (body and mind are vast and spacious). Comparable to the Samudra Mudra Samadhi (like the Ocean Seal Samadhi). Transcending that great void (surpassing that emptiness). Vast and bright (immense and luminous). Far beyond the realm of thought (far beyond the realm of thinking). My Buddha realized this (my Buddha realized this principle). Pitying beings who are deluded about it (pitying beings who are confused and do not understand). Again, exclaiming 'Wonderful!' (again, praising 'Wonderful!'). Thinking deeply about the great matter (thinking deeply about this great matter). Having fully possessed the Ten Powers (having fully possessed the ten powers). Able to destroy the demon army under the tree (able to destroy the demon army under the Bodhi tree). Then arising the Four Minds (then arising the four minds). Desiring to reveal the treasure within the house (desiring to reveal the treasure within the house, i.e., the inherent treasure of all beings). However, those who are confused abandon their father (however, those who are confused turn away from their father). Understanding has easy and difficult aspects (understanding has easy and difficult aspects). In the celestial garden and the place of enlightenment (in the celestial garden and the place of enlightenment). The teachings arise with sudden and gradual approaches (the teachings arise with sudden and gradual approaches). Gradual teachings establish the differences of the Five Periods (gradual teachings establish the differences of the five periods). Emptiness and existence alternately manifest (emptiness and existence alternately manifest). Sudden teachings have no distinction of the Two Truths (sudden teachings have no distinction of the two truths). Profound and mysterious, beyond duality (profound and mysterious, beyond duality). Is this scripture now (is this scripture now). Of the sudden type (of the sudden type)? Therefore, the Tathagata enters the Land of Tranquil Light (therefore, the Tathagata enters the Land of Tranquil Light). Ordinary and holy are of the same source (ordinary and holy are of the same source), manifesting the enjoyment body (manifesting the enjoyment body). Host and companions gather together (Buddha and Bodhisattvas gather together). Manjushri Bodhisattva initiates the question of the cause of the origin (Manjushri Bodhisattva initiates the question of the cause of the origin). Bhagavan, the Most Honored One (Bhagavan, the Most Honored One), first proposes the ultimate fruit (first proposes the ultimate fruit). Illuminating this true substance, extinguishing that dream form (illuminating this true substance, extinguishing that dream form). Knowing there is no self or person (knowing there is no self or person). Who undergoes transmigration (who undergoes transmigration)? All kinds of illusions arise from the enlightened mind (all kinds of illusions arise from the enlightened mind). When illusions are exhausted, enlightenment is complete (when illusions are exhausted, enlightenment is complete). The mind penetrates the Dharma, pervading everywhere (the mind penetrates the Dharma, pervading everywhere). The mind is originally Buddha (the mind is originally Buddha). Due to the arising of thoughts, one drifts and sinks (due to the arising of thoughts, one drifts and sinks). The shore does not actually move (the shore does not actually move). Because the boat is moving, one feels the shore is rushing (because the boat is moving, one feels the shore is rushing). Immediately eliminate the false master (immediately eliminate the false master). Emptiness does not produce flowers (emptiness does not produce flowers). Gradually exhaust the source of love (gradually exhaust the source of love). Gold has no heavy ore (gold has no heavy ore). The principle transcends cultivation and realization (the principle transcends cultivation and realization). Wisdom seems to have stages of difference (wisdom seems to have stages of difference). Realizing the previous mistakes (realizing the previous mistakes). Named the subsequent positions (named the subsequent positions). Moreover, the arising and ceasing of false thoughts (moreover, the arising and ceasing of false thoughts). Merit is equal to perfect brightness (merit is equal to perfect brightness). However, a good horse leaving the stable (however, a good horse leaving the stable). Has already seen the shadow of the whip (has already seen the shadow of the whip). A great treasure buried in the dust (a great treasure buried in the dust). Requires a method of treatment (requires a method of treatment). Therefore, the three contemplations are clear and bright (therefore, the three contemplations are clear and bright). Truth and falsehood both enter (truth and falsehood both enter). The various wheels interweave intricately (the various wheels interweave intricately). Single, repeated, and complete cultivation (single, repeated, and complete cultivation). The four characteristics conceal the spirit (the four characteristics conceal the spirit). Not rejected by enlightenment (not rejected by enlightenment). The four diseases leave the body (the four diseases leave the body). The flower of the mind blossoms and manifests (the flower of the mind blossoms and manifests). Again, causing those of superior, middle, and inferior capacities to practice diligently by overcoming and gathering thoughts (again, causing those of superior, middle, and inferior capacities to practice diligently by overcoming and gathering thoughts). Separately, universally, and mutually practicing to eliminate karmic obstacles and delusions (separately, universally, and mutually practicing to eliminate karmic obstacles and delusions). Obstacles and delusions are thus eliminated (obstacles and delusions are thus eliminated). Accomplishing the wisdom body (accomplishing the wisdom body). When stillness reaches its extreme, enlightenment pervades everywhere (when stillness reaches its extreme, enlightenment pervades everywhere). Hundreds of thousands of worlds of Buddha realms appear before one (hundreds of thousands of worlds of Buddha realms appear before one). Therefore, hearing the five names (therefore, hearing the five names). Surpasses the merit of giving treasures in countless Buddha lands (surpasses the merit of giving treasures in countless Buddha lands). Speaking half a verse's meaning (speaking half a verse's meaning). Surpasses countless Hinayana practices (surpasses countless Hinayana practices). Truly because there is no Dharma that cannot be held, no capacity that cannot be taught (truly because there is no Dharma that cannot be held, no capacity that cannot be taught). Alas, the songs of Ba are echoed by the crowd (alas, the songs of Ba are echoed by the crowd). Seeming to measure the soaring of the monkey's mind (seeming to measure the soaring of the monkey's mind). Elegant songs should be rare (elegant songs should be rare). The ultimate meaning is hidden in the dragon's palace (the ultimate meaning is hidden in the dragon's palace). Zongmi [髟/石] specializes in the proclamations of Lu (Zongmi [髟/石] specializes in the proclamations of Lu). Wearing a hat to discuss Indian scriptures (Wearing a hat to discuss Indian scriptures). Both are drowning in fishing tools (Both are drowning in fishing tools).

。唯味糠粕。幸於涪上。鍼芥相投。禪遇南宗。教逢斯典。一言之下。心地開通。一軸之中。義天朗耀。頃以道非常道。諸行無常。今知心是佛心。定當作佛。然佛稱種智。修假多聞。故復行詣百城。坐探群籍。講雖濫泰。學且師安。叨沐猶吾之納。謬當真子之印。再逢親友。彌感佛恩。久慨孤貧。將陳法施。採集般若。綸貫華嚴。提挈毗尼。發明唯識。然醫方萬品。宜選對治。海寶千般。先求如意。觀夫文富義博。誠讓雜華。指體投機。無偕圓覺。故參詳諸論。反覆百家。以利其器。方為疏解。冥心聖旨。極思研精。義備性相。禪兼頓漸。勒成三卷。以傳強學。然上中下品。根欲性殊。今將法彼曲成。從其易簡。更搜精要。直注本經。庶即事即心。日益日損者矣。

大方廣圓覺修多羅了義經序

大方廣圓覺修多羅了義經略疏注捲上之一

唐終南山草堂寺沙門宗密述

將解此經。十門分別。一教起因緣。二藏乘分攝。三權實對辯。四分齊幽深。五所被機宜。六能詮體性。七宗趣通別。八修證階差。九通釋名題十別解文義。初有通別通謂酬因酬請顯理度生。一代教興皆由是矣。若原佛本意。則唯為一大事因緣故。別者。有十所為故說此經。

一顯示因行有本故　圓照凈覺了無明空。發清

【現代漢語翻譯】僅以糠麩為食，有幸來到涪水之上，如同磁石吸引鐵屑，禪宗遇到了南宗的教義，教理遇到了這部經典。一句話之下，心地豁然開朗；一卷經文之中，義理如同晴空朗照。先前認為『道』不是常道，諸行都是無常，如今知道心即是佛心，必定可以成佛。然而佛被稱為具有一切智慧，修行需要廣聞博學。因此再次前往各地，廣泛閱讀各種典籍。講授或許不夠精深，但學習傚法安世高大師。有幸得到如同維摩詰那樣的接納，謬承如同真子一般的印可。再次遇到親友，更加感念佛恩。長久以來慨嘆自己孤陋寡聞，將要宣揚佛法，採集《般若經》的精要，用《華嚴經》的義理貫穿，提挈《毗尼經》，闡明《唯識論》。然而醫方有萬種，應該選擇對癥下藥的；海中有無數珍寶，首先要尋找如意寶珠。縱觀文辭豐富、義理廣博，確實要推讓《雜華經》，但若論直指本體、投合機宜，沒有能與《圓覺經》相比的。因此參考各種論著，反覆研習百家之說，以便於運用這些工具，才能夠疏通解釋經文。潛心領會佛的旨意，竭盡心思研究精義，義理完備性相之說，禪修兼顧頓悟和漸悟。撰寫成三卷，用來傳授給勤奮好學之人。然而上、中、下品之人，根器、慾望、性情各不相同。現在將傚法佛陀的善巧方便，順應他們容易理解的方式，更加蒐集精要，直接註釋這部經文。希望能夠即事即心，日益損減妄念，增長智慧。

《大方廣圓覺修多羅了義經序》

《大方廣圓覺修多羅了義經略疏注》捲上之一

唐朝終南山草堂寺沙門宗密述

將要解釋這部經，分為十個方面：一、教法興起的因緣；二、在經藏和乘教中的歸屬；三、權教和實教的對比辨析；四、分段的界限和深奧之處；五、所教化的根機；六、能詮釋的體性；七、宗趣的共通和差別；八、修證的階位差別；九、總的解釋經名和題目；十、分別解釋經文的義理。首先是總說和別說。總說指的是酬報因地，酬謝請法，顯示真理，度化眾生。一代教法的興起都是由於這些。如果探究佛陀的本意，那麼只是爲了一個『大事因緣』的緣故。別說指的是，有十種所為的目的，所以宣說這部經。

一、顯示因地修行有根本的緣故：圓滿照了，清凈覺悟，了達無明本空，發起清凈的智慧。

【English Translation】 Subsisting only on bran and dregs, I was fortunate to arrive at the Fu River, where I found affinity like iron filings drawn to a magnet. In Chan (Zen) I encountered the Southern School, and in doctrine I met this scripture. With a single word, my mind-ground opened; within a single scroll, the meaning shone brightly like a clear sky. Previously, I thought 'the Dao (way)' was not the constant Dao, and all actions were impermanent. Now I know that the mind is the Buddha-mind, and I will surely become a Buddha. However, the Buddha is called the possessor of all wisdom, and cultivation requires extensive learning. Therefore, I traveled again to various cities, widely reading various texts. My lectures may not have been profound, but my learning emulated Master An Shih-kao. I was fortunate to receive acceptance like that of Vimalakirti, and mistakenly received the seal of approval like a true son. Meeting friends and relatives again, I am even more grateful for the Buddha's grace. For a long time, I have lamented my ignorance and shall now propagate the Dharma, collecting the essence of the Prajna (wisdom) teachings, threading them together with the principles of the Avatamsaka (Flower Garland) Sutra, upholding the Vinaya (discipline), and elucidating the Vijnaptimatrata (Consciousness-only) doctrine. However, among the myriad medical prescriptions, one should choose the one that is appropriate for the ailment; among the countless treasures of the sea, one should first seek the wish-fulfilling jewel. Considering the richness of the language and the breadth of the meaning, I must defer to the Avatamsaka Sutra, but in terms of directly pointing to the essence and suiting the capacity of the audience, nothing can compare to the Yuanjue (Perfect Enlightenment) Sutra. Therefore, I have consulted various treatises and repeatedly studied the teachings of a hundred schools, in order to be able to use these tools to elucidate the scriptures. I have immersed myself in the Buddha's intention and exerted my utmost to study the profound meaning, so that the meaning encompasses both the aspects of nature and appearance, and the Chan practice combines both sudden and gradual enlightenment. I have compiled it into three volumes to transmit to diligent learners. However, people of superior, middle, and inferior capacities have different roots, desires, and natures. Now I will emulate the Buddha's skillful means, accommodating their easy understanding, and further collect the essential points, directly annotating this scripture. I hope that one can immediately realize the mind through events, and that one can daily diminish delusions and increase wisdom.

Preface to the Sutra of Perfect Enlightenment of Great Expansive Buddha Flower Adornment

Annotations to the Commentary on the Sutra of Perfect Enlightenment of Great Expansive Buddha Flower Adornment, Volume 1

By the Shramana (monk) Zongmi of Caotang Temple on Zhongnan Mountain in the Tang Dynasty

To explain this Sutra, it will be divided into ten aspects: 1. The causes and conditions for the arising of the teachings; 2. Its inclusion in the Tripitaka (Buddhist canon) and the vehicles (yanas); 3. The comparison and analysis of provisional and real teachings; 4. The divisions, boundaries, and profound aspects; 5. The beings to be taught; 6. The nature of what is being explained; 7. The common and distinct aspects of the purpose and aim; 8. The stages of cultivation and realization; 9. A general explanation of the name and title of the Sutra; 10. A separate explanation of the meaning of the text. First, there is the general and specific explanation. The general explanation refers to repaying the causes, repaying the request for Dharma, revealing the truth, and liberating sentient beings. The arising of the teachings of a generation is all due to these. If we investigate the Buddha's original intention, it is only for the sake of a 'great matter of cause and condition'. The specific explanation refers to the fact that there are ten purposes for which this Sutra is spoken.

To show that the practice in the causal stage has a fundamental basis: Perfect illumination, pure enlightenment, understanding that ignorance is fundamentally empty, and arousing pure wisdom.

凈心方修萬行。

二泯絕果相成圓故　本無菩提涅槃。唯是清凈覺性。故無始終增減。方為究竟之果。

三抉擇悟理應修故　普賢問意云。覺性本圓一切如幻。幻空無體。誰曰修行。如其不修何因證覺。佛說因起幻智以除諸幻。幻盡智泯覺心圓明。然今唯說空幻者。溺在無修。修習之徒縛于有得。良由悟修之意似反而符。故最難明。理須抉擇。

四窮盡甚深疑念故　菩薩難意云。眾生本佛。今既無明。十方如來后應煩惱。佛答意云。即此分別便是無明。故見圓覺亦同流轉。如雲駛月運等。但一念不生。則前後際斷。如醫差華亡等。眾生即佛。人罕能知。知而寡信。信而鮮解。解亦難臻此境。今經決了實謂窮源。茍能精通群疑自釋。

五除斷輪迴根本故　發業成種。無明為根。潤業受生。貪愛為本。若不識其相賊即能為。若不達其空。永不可斷。故答文殊彌勒。究了盡其根源。

六搜索菩提隱障故　謂我人眾生壽命。雖名同諸教。而行相深密。從粗至細展轉難除故凈業一章重重搜索。

七少文能攝多門故　文唯二十八紙。義具頓漸空有悟修性相。

八一法　一一文中。無不標依圓覺結入圓覺。

巧被三根故　普眼觀門被上根。三觀諸輪被中根。道場加行被下根。

【現代漢語翻譯】現代漢語譯本：

以清凈的心來修習各種修行方法。

二、泯滅果相成就圓滿的緣故：本來就沒有菩提（Bodhi，覺悟）和涅槃（Nirvana，寂滅）。只有清凈的覺性，所以沒有開始和終結，也沒有增加和減少，這樣才是究竟的果位。

三、決斷選擇領悟真理應當修行：普賢（Samantabhadra）菩薩提問的用意是，覺性本來圓滿，一切都如幻象。幻象空無實體，誰說需要修行呢？如果不修行，又如何證得覺悟呢？佛陀說，因為生起幻智來去除各種幻象。幻象消失，智慧泯滅，覺悟之心圓滿光明。然而現在只說空幻的人，沉溺於不修行。修行的人又被有所得束縛。這是因為領悟和修行的意義看似相反卻又相符，所以最難明白，必須決斷選擇。

四、窮盡甚深的疑惑念頭：菩薩（Bodhisattva）為難的用意是，眾生本來就是佛，現在既然有無明（Avidya，愚癡），十方如來以後也應該有煩惱。佛陀回答的用意是，就是這種分別心便是無明，所以見到圓覺（Perfect Enlightenment）也同樣會流轉。如同雲彩飛快地移動，月亮也好像在執行一樣。只要一個念頭不生起，那麼前後際就斷絕了，如同醫生治好了眼病，眼翳就消失了一樣。眾生就是佛，人們很少能夠知道，知道的人很少相信，相信的人很少理解，理解的人也很難達到這種境界。這部經決斷了這些問題，實在可以說是窮盡了根源。如果能夠精通，各種疑惑自然會消除。

五、去除斷絕輪迴的根本：發起業力，形成種子，無明是根本。滋潤業力，承受生命，貪愛是根本。如果不認識它的真相，盜賊就能爲所欲爲。如果不通達它的空性，就永遠無法斷除。所以回答文殊（Manjusri）菩薩和彌勒（Maitreya）菩薩的問題，徹底瞭解它的根源。

六、搜尋菩提的隱藏障礙：所謂我、人、眾生、壽命，雖然名稱與其他教派相同，但是行相深奧隱秘，從粗到細，輾轉難以去除，所以凈業這一章重重地搜尋。

七、用少的文字能夠涵蓋多種法門：文字只有二十八張紙，義理卻具備了頓悟和漸悟、空和有、領悟和修行、體性和現象。

八、一法：每一段文字中，無不標明依據圓覺，最終歸入圓覺。

巧妙地適應三種根器的人：普眼（Samantanakacaksu）菩薩的觀門適應上等根器的人，三觀諸輪適應中等根器的人，道場加行適應下等根器的人。

【English Translation】 English version:

Cultivate myriad practices with a pure mind.

Extinguishing the characteristics of results to achieve completeness: Originally, there is no Bodhi (Enlightenment) or Nirvana (Extinction). There is only pure awareness, so there is no beginning or end, no increase or decrease. This is the ultimate result.
Decisively choosing to understand the truth and practice accordingly: The intention of Samantabhadra's question is that the awakened nature is originally complete, and everything is like an illusion. Illusions are empty and without substance, so who says there is a need for practice? If one does not practice, how can one attain enlightenment? The Buddha said that illusory wisdom arises to remove all illusions. When illusions cease and wisdom disappears, the awakened mind becomes complete and bright. However, those who only talk about emptiness and illusion are indulging in non-practice. Those who practice are bound by attainment. This is because the meaning of understanding and practice seems contradictory but is actually consistent, so it is most difficult to understand and must be decisively chosen.
Exhausting profound doubts and thoughts: The Bodhisattva's difficult intention is that sentient beings are originally Buddhas, but now they have Avidya (Ignorance), so the Tathagatas of the ten directions should also have afflictions in the future. The Buddha's answer means that this very discrimination is ignorance, so seeing Perfect Enlightenment is also subject to transmigration. It is like clouds moving quickly and the moon seeming to move as well. As long as one thought does not arise, then the past and future are cut off, just as when a doctor cures an eye disease, the cataract disappears. Sentient beings are Buddhas, but few people know it. Of those who know, few believe it. Of those who believe, few understand it. Of those who understand, few can reach this state. This sutra resolves these issues and can truly be said to exhaust the source. If one can master it, all doubts will naturally be resolved.
Removing and cutting off the root of Samsara (Rebirth): Initiating karma and forming seeds, ignorance is the root. Nourishing karma and receiving life, greed and love are the root. If one does not recognize its true nature, thieves can do as they please. If one does not understand its emptiness, it can never be cut off. Therefore, answering the questions of Manjusri and Maitreya, thoroughly understand its root.
Searching for the hidden obstacles of Bodhi: The so-called self, person, sentient being, and lifespan, although the names are the same as in other teachings, the characteristics are profound and subtle, and they are difficult to remove from coarse to fine, so the chapter on pure karma searches repeatedly.
Few words can encompass many Dharma gates: The text is only twenty-eight pages, but the meaning contains sudden and gradual enlightenment, emptiness and existence, understanding and practice, nature and phenomena.
One Dharma: In every passage, it is indicated that it is based on Perfect Enlightenment and ultimately enters Perfect Enlightenment.

Skillfully adapting to people of three capacities: Samantanakacaksu's gate of contemplation is suitable for people of superior capacity, the three contemplations and wheels are suitable for people of medium capacity, and the practices of the Bodhimanda are suitable for people of inferior capacity.

九令修稱性深禪故　三觀皆以悟凈圓覺為本。

十勸事離相明師故　佛本是而勤修。惑元無而須斷。無軌可則。無跡可依。必須離相明師觸向曉喻。故令親近盡命亡軀等。

二藏乘分攝者。謂三藏之中修多羅攝。二藏之中菩薩藏攝。諸乘之中一乘所攝。十二分中　一契經。二應頌三授記。四諷頌。五因緣。六自說。七本事。八本生。九方廣。十未曾有。十一譬喻。十二論義。

契經方廣二分所攝。三權實對辨者。然西域此方古今諸德立宗判教離合有殊。或一味不分或開宗料簡。今將略敘。且啟二門。初則不分。后明分教。不分之意其有五焉。一理本一味殊途同歸故。二一音普應一雨普滋故。三原佛本意為一事故。四隨一一文眾解不同故。五多種說法成枝流故。故不可分。即後魏流支。姚秦羅什。立一音教。是此意也。其分教者。有其八意　初五翻前後三別說。

一理雖一味詮有淺深故。二佛雖一音教隨機異故。三本意未申隨他意語故。四言有通別就顯說故。五由辨權實不住枝流故。六王之密語語同事別故。七不識佛意。以深為淺失於大利。以淺為深虛其功故。八諸佛菩薩亦自分故。以斯等意。開則得多失少。合則得少失多。但能虛己求宗分。亦何乖大旨。故今分之。然就分教。又諸德不

【現代漢語翻譯】現代漢語譯本：九、爲了使修行符合本性的深禪，所以三觀都以覺悟清凈圓覺為根本。十、勸勉人們親近離相的明師，是因為佛的本性本來就是，所以要勤奮修行。迷惑原本沒有，所以需要斷除。沒有規則可以遵循，沒有痕跡可以依賴。必須親近離相的明師，通過觸機開導才能明白。所以要親近明師，甚至不惜犧牲生命。二藏乘的分類攝取：指的是三藏中的修多羅藏（Sūtra-piṭaka，經藏）所攝，二藏中的菩薩藏所攝，諸乘中的一乘所攝。十二分教（dvādaśāṅga-buddhavacana）中：一、契經（sūtra）。二、應頌（geya）。三、授記（vyākaraṇa）。四、諷頌（gāthā）。五、因緣（nidāna）。六、自說（udāna）。七、本事（itivṛttaka）。八、本生（jātaka）。九、方廣（vaipulya）。十、未曾有（adbhūta-dharma）。十一、譬喻（avadāna）。十二、論議（upadeśa）。契經和方廣二分所攝。三、權實對辨：然而，在西域和此地（指中國），古代和現代的各位德行高尚的人，在建立宗派和判別教義時，離合各有不同。或者一味地不作區分，或者開宗明義地進行選擇。現在將簡略地敘述。先開啟兩個門徑：首先是不作區分，然後說明分判教義。不作區分的意義有五個方面：一、理體原本就是一種味道，不同的途徑最終歸於同一個目標。二、佛陀用一個聲音普遍應答，用一場雨普遍滋潤。三、原本佛的本意是爲了同一件事。四、對於同一段經文，眾人的理解不同。五、多種說法形成了枝流。所以不可分判。後魏的菩提流支（Bodhiruci）和姚秦的鳩摩羅什（Kumārajīva）所立的一音教，就是這個意思。分判教義有八個方面的意義：最初五個是翻譯的前後不同，後面三個是特別的說法。一、理體雖然是一種味道，但詮釋有深淺的不同。二、佛陀雖然用一個聲音說法，但教義隨著根機的不同而不同。三、本意沒有申明，而是隨順他人的意思說話。四、言語有共通和特別之處，就顯明之處來說。五、通過辨別權巧和真實，不住留在枝流上。六、國王的秘密語言，語言相同但事情不同。七、不認識佛的本意，以深奧為淺顯，失去了巨大的利益；以淺顯為深奧，白費了功夫。八、諸佛菩薩也自己進行分判。因為這些意義，分開則得到的多而失去的少，合在一起則得到的少而失去的多。只要能夠虛心求教，分判宗派又有什麼違背大的宗旨呢？所以現在進行分判。然而，就分判教義而言，各位德行高尚的人的觀點並不

【English Translation】 English version: 9. In order to cultivate profound meditation that accords with one's nature, the three contemplations (tri-vidha-samādhi) all take the enlightenment of pure and perfect enlightenment (parinirvāṇa) as their foundation. 10. Exhorting people to be close to enlightened teachers who are detached from appearances is because the Buddha's nature is originally so, so one must diligently cultivate. Delusion is originally non-existent, so it needs to be severed. There are no rules to follow, no traces to rely on. One must be close to enlightened teachers who are detached from appearances, and only through touching and guiding can one understand. Therefore, one should be close to enlightened teachers, even at the cost of one's life. Classification and inclusion of the two collections and vehicles: This refers to what is included in the Sūtra-piṭaka (collection of discourses) among the three collections (tripiṭaka), what is included in the Bodhisattva-piṭaka among the two collections, and what is included in the One Vehicle (ekayāna) among the various vehicles. Among the twelve divisions of the Buddha's teachings (dvādaśāṅga-buddhavacana): 1. Sūtra (discourses). 2. Geya (verses). 3. Vyākaraṇa (prophecies). 4. Gāthā (hymns). 5. Nidāna (stories of origin). 6. Udāna (inspired utterances). 7. Itivṛttaka (accounts of past events). 8. Jātaka (birth stories). 9. Vaipulya (extensive teachings). 10. Adbhūta-dharma (accounts of miracles). 11. Avadāna (parables). 12. Upadeśa (instructions). The Sūtra and Vaipulya are included in two of the divisions. 3. Discrimination between provisional and real: However, in the Western Regions (India) and here (China), the virtuous ones of ancient and modern times have different approaches to establishing schools and judging doctrines, either uniting or separating them. Some do not differentiate at all, while others establish schools and make selections. Now, I will briefly describe it. First, I will open two paths: first, not making distinctions, and then explaining the division of teachings. There are five aspects to not making distinctions: 1. The principle is originally of one taste, and different paths ultimately lead to the same goal. 2. The Buddha universally responds with one sound, and universally nourishes with one rain. 3. Originally, the Buddha's intention was for the same thing. 4. For the same passage of scripture, people have different understandings. 5. Multiple teachings form branches. Therefore, they cannot be divided. The One Sound Teaching established by Bodhiruci of the Later Wei dynasty and Kumārajīva of the Yao Qin dynasty is of this meaning. There are eight aspects to dividing the teachings: The first five are the differences in translation before and after, and the last three are special teachings. 1. Although the principle is of one taste, the explanations have different depths. 2. Although the Buddha speaks with one sound, the teachings differ according to the different capacities of beings. 3. The original intention is not stated, but rather speaks according to the intentions of others. 4. Language has common and special aspects, speaking from the perspective of what is manifest. 5. By distinguishing between expedient means and reality, one does not dwell on branches. 6. The secret language of the king, the language is the same but the matters are different. 7. Not recognizing the Buddha's intention, taking the profound as shallow, losing great benefits; taking the shallow as profound, wasting effort. 8. All Buddhas and Bodhisattvas also make their own distinctions. Because of these meanings, separating gains more and loses less, while uniting gains less and loses more. As long as one can humbly seek instruction, what is wrong with dividing schools? Therefore, I will now divide them. However, regarding the division of teachings, the views of the virtuous ones are not

同。今依賢首大師。統收為五。一小乘教。二大乘始教。三終教。四一乘頓教。五圓教。初者以隨機故。隨他語故。說諸法數一向差別。以其簡邪正辯凡聖分欣厭明因果。然其所說法數有七十五但說人空不明法空。唯依六識三毒。建立染凈根本未盡法源。故多諍論。二始教者。亦名分教。以深密第二第三時教同許定性無性俱不成佛故。今合之總為一教此既未盡大乘法理。故立為初。有不成佛。故名為分。廣說法相。削繁錄數猶有一百。少說法性。所說法性即法相數。抉擇分明故少諍論。三終教者。亦名實教。定性二乘無性闡提。悉當成佛。方盡大乘至極之說。故立為終。以稱實理故名為實。少說法相多說法性。所說法相亦會歸性。故無諍論。上二教並依地位漸次修成。總名為漸。然大乘教總有三宗。謂法相破相　二皆漸教之始。即戒賢智光二論師。各依一經立三時教。互相破斥。而傳習者。皆認法性之經。成立自宗之義。

法性　通於頓漸。漸即終教。終於始故。頓如后說。

今將法性對二宗料簡。即為二門。一對法相。二對破相。初中性相二宗有多差別。今隨類束略敘十條。一三乘　性五故也。初小次一不了。后具三乘爲了。深密雲云。

一乘　生一故也。初小次二不了。后唯一乘爲了。法華等

【現代漢語翻譯】現代漢語譯本：現在依照賢首大師的觀點，將所有教義統攝為五類：一是小乘教，二是大乘始教，三是終教，四是一乘頓教，五是圓教。小乘教因為適應不同根器的眾生，並且隨順他們的語言習慣，所以所說的諸法數量總是強調差別性。它通過簡別邪正、分辨凡聖、區分欣厭、闡明因果來引導眾生。然而，小乘教所說的法數只有七十五種，只講人空（人無我）而不講法空（法無我）。它僅僅依靠六識和三毒來建立染凈的根本，沒有窮盡法的根源，因此容易產生爭論。大乘始教，也稱為分教，因為《深密經》第二、第三時教義都認為定性二乘（決定了只能證得二乘果位的人）和無性闡提（沒有佛性的人）不能成佛。現在將這些教義合併爲一個教派，因為它們沒有窮盡大乘的法理，所以稱為『始』。因為有不能成佛的說法，所以稱為『分』。它廣泛地闡述法相，刪減繁雜的內容，保留了一百種法數。較少地闡述法性，並且所說的法性也包含在法相之中。由於抉擇分明，所以較少爭論。終教，也稱為實教，認為定性二乘和無性闡提最終都能成佛，窮盡了大乘至極的說法，所以稱為『終』。因為它符合真實的道理，所以稱為『實』。它較少地闡述法相，更多地闡述法性，並且所說的法相也歸於法性，所以沒有爭論。以上兩種教義都依據修行地位，逐漸修成，總稱為『漸』。然而，大乘教總共有三個宗派，即法相宗和破相宗，這兩個宗派都屬於漸教的開端。戒賢（Śīlabhadra）和智光（Jñānaprabha）兩位論師各自依據一部經典，建立了三時教，互相破斥。而學習和傳承的人，都認為法性宗的經典能夠成立自己宗派的義理。法性宗，通於頓教和漸教。漸教即是終教，因為它最終歸於始教。頓教的情況將在後面說明。現在將法性宗與法相宗和破相宗進行比較分析，分為兩個方面：一是與法相宗對比，二是與破相宗對比。首先，性宗和相宗有很多差別，現在按照類別進行歸納，簡要敘述十條。一是三乘：性宗認為有五種性（五種根器的人），所以有三乘。開始時小乘不了義，其次一乘不了義，最後具足三乘才了義。《深密經》中有所闡述。一乘：生來就具有一乘的根性。開始時小乘不了義，其次二乘不了義，最後唯一乘才了義。《法華經》等經典有所闡述。

【English Translation】 English version: Now, according to the view of Master Xian Shou (Hsien-shou, a prominent Buddhist scholar), all teachings are categorized into five: first, the Hinayana (Small Vehicle) teaching; second, the Mahayana (Great Vehicle) Elementary teaching; third, the Ultimate teaching; fourth, the Sudden teaching of the One Vehicle; and fifth, the Perfect teaching. The Hinayana teaching, because it adapts to beings of different capacities and follows their linguistic habits, always emphasizes the differences in the number of dharmas (phenomena). It guides beings by distinguishing between right and wrong, differentiating between ordinary and sage, separating joy and aversion, and clarifying cause and effect. However, the Hinayana teaching only speaks of seventy-five dharmas, only discussing 'person emptiness' (the selflessness of persons) and not 'dharma emptiness' (the selflessness of phenomena). It relies solely on the six consciousnesses and the three poisons to establish the root of defilement and purity, without exhausting the source of the Dharma, thus easily leading to disputes. The Mahayana Elementary teaching, also known as the 'Divided' teaching, because the second and third periods of teaching in the Saṃdhinirmocana Sūtra ( 解深密經, Explanation of the Profound Secrets Sutra) both hold that those of fixed-nature Two Vehicles (those destined only for the results of the Two Vehicles) and those of no-nature icchantikas (incorrigible non-believers) cannot attain Buddhahood. Now, these teachings are combined into one, because they do not exhaust the principles of Mahayana, hence the name 'Elementary'. Because there is the notion of not being able to attain Buddhahood, it is called 'Divided'. It extensively explains the characteristics of dharmas, reducing complexity and retaining one hundred dharmas. It speaks less about the nature of dharmas, and the nature of dharmas it does speak of is contained within the characteristics of dharmas. Because the distinctions are clearly determined, there is less dispute. The Ultimate teaching, also known as the 'Real' teaching, believes that those of fixed-nature Two Vehicles and those of no-nature icchantikas can ultimately attain Buddhahood, exhausting the ultimate teachings of Mahayana, hence the name 'Ultimate'. Because it accords with the true principle, it is called 'Real'. It speaks less about the characteristics of dharmas and more about the nature of dharmas, and the characteristics of dharmas it does speak of also return to the nature, so there is no dispute. The above two teachings both rely on the stages of practice, gradually achieving realization, and are collectively called 'Gradual'. However, there are three schools in Mahayana teaching in general, namely the Dharmalakṣaṇa (法相, Characteristics of Dharma) school and the Nirākāra (破相, Negation of Characteristics) school, both of which belong to the beginning of the Gradual teaching. The two masters, Śīlabhadra (戒賢, Discipline Virtue) and Jñānaprabha (智光, Wisdom Light), each established the Three Periods of Teaching based on a sutra, mutually refuting each other. Those who study and transmit these teachings believe that the sutras of the Dharmatā (法性, Dharma-nature) school can establish the doctrines of their own school. The Dharmatā school is common to both the Sudden and Gradual teachings. The Gradual teaching is the Ultimate teaching, because it ultimately returns to the Elementary teaching. The case of the Sudden teaching will be explained later. Now, comparing and analyzing the Dharmatā school with the Dharmalakṣaṇa and Nirākāra schools, we can divide it into two aspects: first, comparing it with the Dharmalakṣaṇa school, and second, comparing it with the Nirākāra school. First, there are many differences between the Nature school and the Characteristics school. Now, according to categories, we briefly describe ten points. First, the Three Vehicles: The Nature school believes that there are five natures (five types of capacities), so there are three vehicles. Initially, the Hinayana is not definitive, then the One Vehicle is not definitive, and finally, the Three Vehicles are complete and definitive. This is explained in the Saṃdhinirmocana Sūtra. The One Vehicle: One is born with the nature of the One Vehicle. Initially, the Hinayana is not definitive, then the Two Vehicles are not definitive, and finally, only the One Vehicle is definitive. This is explained in the Lotus Sutra (法華經, Saddharma Puṇḍarīka Sūtra) and other sutras.

云云。

三五性　楞伽等中皆說五種性故。

一性　法華楞伽涅槃皆唯一性。趣寂聲聞余國佛度故。菩薩與記當作佛故。闡提有佛性故。攝論立法一居三后故法華破三多嫉怨故。

三唯心妄　八識從惑業生。

真　八識通如來藏。

四真如凝然　八識生滅故非隨緣。

隨緣　八識依藏性故但是真如隨緣成立。

五三性空有離　遍計空依圓有。

即　無性即圓。

六生佛不增不減　定性無性決不成佛故。生界不滅。一理齊平故。無增無減。

七二諦空有離　真俗條然。

即　第一義空該通真妄。

八四相前後　滅表后無。

同時　體性即滅。

九能所斷證離　根後緣境斷惑。以有為智證無為理。

即　惑即菩提。見即真如。

十佛身有為　四智依生滅識種故。報身有為。

無為　智依如來藏故。佛化身即常即法不墮諸數。況報體耶。

若知二教權實。二宗亦不相違。謂就機則三。約法則一。新熏則五。本有無二等。二對破相者。略有五別。一無性　以諸法無性為真如。

本性　以常住真心為真如。

二真智　能了無性者。

真知　一心真實本自能知。通於理智。徹于染凈。如華嚴

【現代漢語翻譯】現代漢語譯本云云。

三五性：在《楞伽經》等經典中都說有五種自性。

一性：《法華經》、《楞伽經》、《涅槃經》都說只有一種自性。因為（對於根器低的）趣向寂滅的聲聞，（佛）會在其他國土度化他們；菩薩會被授記將來成佛；一切眾生都有佛性；《攝大乘論》將『立法』放在『一』之後，『三』之後；《法華經》破斥『三』，是因為（有人）多有嫉妒和怨恨。

三唯心妄：八識從迷惑和業力產生。

真：八識通於如來藏（Tathagatagarbha）。

四真如凝然：八識有生有滅，所以不是隨緣而變。

隨緣：八識依賴於藏識的自性，所以只是真如（Tathata）隨緣而成立。

五三性空有離：遍計所執性（Parikalpita）是空，依他起性（Paratantra）和圓成實性（Parinispanna）是有。

即：無自性性（Nihsvabhava）即是圓成實性。

六生佛不增不減：定性（註定）和無性（沒有佛性）最終都不能成佛，所以眾生的界限不會消滅。一個道理是齊平的，所以無增無減。

七二諦空有離：真諦（Paramartha-satya）和俗諦（Samvriti-satya）截然不同。

即：第一義空（Paramartha-sunyata）涵蓋真妄。

八四相前後：滅相（Nirodha-laksana）表示後面沒有。

同時：體性即是滅。

九能所斷證離：在根識之後，緣于外境斷除迷惑。用有為的智慧證得無為的真理。

即：迷惑即是菩提（Bodhi），見即是真如。

十佛身有為：四智（Adarsha-jnana, Samata-jnana, Pratyavekshana-jnana, Krityanushthana-jnana）依賴於生滅的識種，所以報身（Sambhogakaya）是有為法。

無為：智慧依賴於如來藏，所以佛的化身（Nirmanakaya）即是常，即是法，不落入諸數，更何況是報身呢？

如果知道二教的權巧和真實，二宗也不會互相違背。就是說，就根機而言是三，就法則而言是一。就新熏而言是五，就本有而言是無二等。二對破相者，略有五別。一無性：以諸法無自性為真如。

本性：以常住真心為真如。

二真智：能了知無自性者。

真知：一心真實，本來就能知，通於理智，徹于染凈，如《華嚴經》（Avatamsaka Sutra）。

【English Translation】 English version So on and so forth.

Three Five Natures: The Lankavatara Sutra and others all speak of five natures.

One Nature: The Lotus Sutra, Lankavatara Sutra, and Nirvana Sutra all speak of only one nature. Because (for those of lower capacity) the Shravakas (Śrāvaka) who are inclined towards quiescence, (the Buddha) will liberate them in other lands; Bodhisattvas will be prophesied to become Buddhas in the future; all sentient beings have Buddha-nature; the Samgraha Sutra places 'establishing the Dharma' after 'one', after 'three'; the Lotus Sutra refutes 'three' because (some people) have much jealousy and resentment.

Three Only-Mind Illusions: The eight consciousnesses arise from delusion and karma.

True: The eight consciousnesses are connected to the Tathagatagarbha (Tathāgatagarbha).

Four True Thusness Stillness: The eight consciousnesses have arising and ceasing, so they do not change according to conditions.

Dependent Arising: The eight consciousnesses rely on the nature of the store consciousness, so they are merely the establishment of True Thusness (Tathata) according to conditions.

Five Three Natures Empty and Existing Separate: The completely conceptualized nature (Parikalpita) is empty, while the dependent nature (Paratantra) and the perfected nature (Parinispanna) exist.

Identical: No-nature (Nihsvabhava) is identical to the perfected nature.

Six Sentient Beings and Buddhas Neither Increase Nor Decrease: Those with fixed nature (destined) and no nature (no Buddha-nature) ultimately cannot become Buddhas, so the realm of sentient beings will not be extinguished. One principle is equal, so there is no increase or decrease.

Seven Two Truths Empty and Existing Separate: The ultimate truth (Paramartha-satya) and the conventional truth (Samvriti-satya) are distinctly different.

Identical: The ultimate emptiness (Paramartha-sunyata) encompasses both true and false.

Eight Four Characteristics Before and After: The characteristic of cessation (Nirodha-laksana) indicates that there is nothing after.

Simultaneous: The essence is cessation.

Nine Able and What is Severed and Realized Separate: After the root consciousness, severing delusion by relying on external objects. Using conditioned wisdom to realize unconditioned truth.

Identical: Delusion is Bodhi (Bodhi), and seeing is True Thusness.

Ten Buddha Body Conditioned: The four wisdoms (Adarsha-jnana, Samata-jnana, Pratyavekshana-jnana, Krityanushthana-jnana) rely on the seeds of the arising and ceasing consciousnesses, so the reward body (Sambhogakaya) is conditioned.

Unconditioned: Wisdom relies on the Tathagatagarbha, so the Buddha's transformation body (Nirmanakaya) is both constant and Dharma, not falling into numbers, let alone the reward body?

If one knows the skillful means and truth of the two teachings, the two schools will not contradict each other either. That is to say, in terms of capacity, there are three; in terms of Dharma, there is one. In terms of newly acquired, there are five; in terms of inherent, there is no duality, and so on. Those who refute appearances in pairs have roughly five distinctions. One is no-nature: taking the no-nature of all dharmas as True Thusness.

Inherent Nature: Taking the constant true mind as True Thusness.

Two True Wisdom: Those who can understand no-nature.

True Knowing: One mind is true, inherently capable of knowing, penetrating both principle and wisdom, thoroughly understanding defilement and purity, like the Avatamsaka Sutra (Avatamsaka Sutra).

問明品說。

二二諦　色等俗也空即真也。

三諦　加第一義諦。謂一真心性非空非色。能空能色如鏡之明。

四三性空有　空宗有謂依計。空謂圓成性宗。即遍計情有理無。依他相有性無。圓成情無理有。相無性有。

五佛德空　雖說佛身五求不得。得則虛忘。無得乃真。離一切相名佛功德。

有　諸佛皆具常樂我凈真實功德。身智通光一一無盡。性自本有。不待機緣。

略辨此五。余可例知。然得意者亦不相違。謂一切法既皆是真心緣起。緣起無性還即真心。始不異本。知外無智。余諦性等例之可明。然此門與前後別。但教有始終漸頓之殊法非深淺之異。四頓教者。但一念不生即名為佛。不依地位漸次而。說故立為頓　思益經。云得諸法正性者。不從一地至於一地。楞伽經云。初地即為八。乃至無所有何次。

總不說法性。唯辯真性。一切所有唯是忘想。一切法界唯是絕言。五法三自性皆空。八識二無我都遣。訶教勸離毀相泯心。生心即妄不生即佛　泯之跡絕方顯真性故。

五圓教者。明一位即一切位。一切位即一位。是故十信滿心。即攝五位成正覺等。主伴具足故名圓教。即華嚴經也。所說唯是無盡法界。性海圓融緣起無礙。如帝網珠重重無盡。已知五教貫

【現代漢語翻譯】問明品說。

二二諦（satya-dvaya）：色等是俗諦（samvriti-satya），空即是真諦（paramartha-satya）。

三諦（tri-satya）：加上第一義諦（paramartha-satya）。指一真心性非空非色，能空能色，如鏡之明。

四三性空有：空宗（sunyata）認為有的是依他起性（paratantra-svabhava），空的是圓成實性（parinispanna-svabhava）。即遍計所執性（parikalpita-svabhava）情有理無，依他起性相有性無，圓成實性情無理有，相無性有。

五佛德空：雖說佛身，五求不得。得則虛妄，無得乃真。離一切相，名佛功德。

有：諸佛皆具常樂我凈真實功德，身智通光，一一無盡，性自本有，不待機緣。

略辨此五，余可例知。然得意者亦不相違。謂一切法既皆是真心緣起，緣起無性還即真心，始不異本。知外無智。余諦性等例之可明。然此門與前後別，但教有始終漸頓之殊，法非深淺之異。四頓教者，但一念不生即名為佛，不依地位漸次而說，故立為頓。《思益經》云：『得諸法正性者，不從一地至於一地。』《楞伽經》云：『初地即為八，乃至無所有何次。』

總不說法性，唯辯真性。一切所有唯是忘想，一切法界唯是絕言。五法（pancha-dharma）三自性（tri-svabhava）皆空，八識（ashta-vijnana）二無我（dvi-nairatmya）我都遣。訶教勸離毀相泯心，生心即妄不生即佛。泯之跡絕方顯真性故。

五圓教者，明一位即一切位，一切位即一位。是故十信滿心，即攝五位成正覺等。主伴具足故名圓教，即《華嚴經》也。所說唯是無盡法界，性海圓融，緣起無礙，如帝網珠重重無盡。已知五教貫

【English Translation】 Inquiry on Understanding.

Two Truths (satya-dvaya): Form and so on are the conventional truth (samvriti-satya), emptiness is the ultimate truth (paramartha-satya).

Three Truths (tri-satya): Adding the first principle truth (paramartha-satya). It refers to the one true mind's nature, which is neither empty nor form, capable of both emptiness and form, like the clarity of a mirror.

Four Three Natures Empty and Existing: The emptiness school (sunyata) considers the dependent nature (paratantra-svabhava) as existing, and the perfected nature (parinispanna-svabhava) as empty. That is, the imagined nature (parikalpita-svabhava) has emotions but no reason, the dependent nature has appearances but no essence, the perfected nature has reason but no emotions, and the appearance is without essence.

Five Buddha's Virtues are Empty: Although the Buddha's body is spoken of, it cannot be found through the five means. To find it is illusory, not finding it is the truth. Being apart from all forms is called the Buddha's merit.

Existing: All Buddhas possess the true merits of permanence, bliss, self, and purity. Their body and wisdom shine through, each being inexhaustible, inherently present, not dependent on conditions.

Briefly distinguishing these five, the rest can be known by analogy. However, those who understand the meaning do not contradict each other. That is, since all dharmas arise from the true mind, the arising of conditions is without nature and returns to the true mind, the beginning is not different from the origin. Knowing that there is no wisdom outside. The remaining truths and natures can be understood by analogy. However, this approach is different from what came before and after, but the teachings have different beginnings and ends, gradual and sudden, but the Dharma is not different in depth. The four sudden teachings mean that not generating a single thought is called a Buddha, not relying on gradual stages, so it is established as sudden. The Si Yi Jing says: 'Those who attain the true nature of all dharmas do not go from one stage to another.' The Lankavatara Sutra says: 'The first stage is the eighth, and so on, what order is there when there is nothing?'

Generally, it does not speak of Dharma-nature, but only distinguishes true nature. All that exists is only forgetful thought, and all Dharma realms are only beyond words. The five dharmas (pancha-dharma) and three self-natures (tri-svabhava) are all empty, and the eight consciousnesses (ashta-vijnana) and two selflessnesses (dvi-nairatmya) are all discarded by me. Reproaching teaching, advising to leave, destroying appearances, and extinguishing the mind, generating a mind is delusion, not generating it is Buddha. The traces of extinction reveal the true nature.

The five perfect teachings explain that one position is all positions, and all positions are one position. Therefore, the ten beliefs are fulfilled, which means that the five positions are included to achieve perfect enlightenment, etc. The main and accompanying are complete, so it is called the perfect teaching, which is the Avatamsaka Sutra. What is said is only the endless Dharma realm, the nature sea is perfectly integrated, the arising of conditions is unobstructed, like the jewels of Indra's net, endlessly repeated. It is already known that the five teachings penetrate

于群詮。未審此經與彼何攝。今顯此義分作三門。一彼全攝此。此分攝彼。謂圓教也。二此分攝彼彼不攝此。謂初二也。三彼此克體全相攝屬。即終頓也　權實對辨訖。

四分齊幽深者。約起信論明諸染法本末五重。以顯諸宗所詮分齊深淺。論中初唯一心為本源。二依一心開二門。一者心真如門。謂心性不生不滅。二者心生滅門。謂依如來藏與生滅合。名阿黎耶識。三依此識明二義。一覺義(始本)。謂心體離念等。二不覺義。謂不如實知真如法一。不覺心起等。四依后義生三細。一依不覺故心動名業相。二依動故能見名轉相。三依見故境界妄現名現相。五依最後生六粗。一智相　依境分別也。即法執俱生。

二相續相　依智起念不斷。即法執分別。

三執取相　心起著故。即我執俱生。

四計名字相　我見分別。上四皆惑。

五起業相(業也)。六業系苦相(報也)　言諸宗所詮分齊者。謂人天乘唯齊業報。小乘唯后四粗。法相極於三細。終頓通詮本末方窮初一心源。初一心源即此經圓覺妙心也。經標圓覺為宗本故。說染凈法皆從覺心所現起故　第一重。

文殊章末即真如門。經名如來藏差別。即生滅門　第二重。

普眼一章即始本覺。徴釋無明即是不覺　第三重。

【現代漢語翻譯】現代漢語譯本：關於群詮（對各種詮釋的總結）。我還不清楚這部經與其他的經文相比，屬於哪一類。現在爲了闡明這個意義，分為三個方面來說明：第一，其他的經文完全包含這部經，而這部經只是部分地包含其他的經文，這指的是圓教（最圓滿的教義）。第二，這部經部分地包含其他的經文，而其他的經文不包含這部經，這指的是初教和二教。第三，彼此之間互相克制，本體和現象完全相互包含，這指的是終教和頓教（最終和最快速的教義）。權巧和真實的對辨完畢。

四、分齊幽深：關於各個宗派所詮釋的範圍的深淺，可以依據《起信論》（《大乘起信論》）來闡明諸染法（各種染污的法）的本末五重。論中最初以唯一的心作為本源。第二，依據一心開立二門：一是心真如門（心的真實如如的方面），指的是心性不生不滅；二是心生滅門（心的生滅變化的方面），指的是依如來藏（如來所藏的清凈功德）與生滅相結合，名為阿黎耶識（第八識，藏識）。第三，依據這個識闡明二義：一是覺義（始本），指的是心體遠離妄念等；二是不覺義，指的是不如實地知曉真如法一（真實如如的法是唯一的），不覺之心生起等。第四，依據後面的不覺義產生三細：一是依不覺的緣故，心動，名為業相（最初的微細的業力）；二是依心動的緣故，能見，名為轉相（能見的主觀作用）；三是依能見的緣故，境界虛妄顯現，名為現相（所見的客觀現象）。第五，依據最後的三細產生六粗：一是智相，依據外境進行分別，指的是俱生的法執（與生俱來的對法的執著）。

二是相續相，依據智相生起念頭，相續不斷，指的是分別的法執（通過分別產生的對法的執著）。

三是執取相，心中生起執著，指的是俱生的我執（與生俱來的對自我的執著）。

四是計名字相，對自我產生分別見解。以上四種都是迷惑。

五是起業相（屬於業）。六是業系苦相（屬於報）。所說的各個宗派所詮釋的範圍，指的是人天乘（人道和天道的修行）只達到業報的層面；小乘（小乘佛教）只達到后四種粗相；法相宗（唯識宗）達到三細的層面；終教和頓教普遍地詮釋本末，才能夠窮盡最初的一心之源。最初的一心之源就是這部經所說的圓覺妙心。這部經以圓覺作為根本宗旨，所以說染凈諸法都是從覺心所顯現生起的。這是第一重。

文殊章的末尾指的是真如門。經名《如來藏差別》指的是生滅門。這是第二重。

普眼一章指的是始本覺（最初的覺悟）。解釋無明（無知）指的就是不覺。這是第三重。

【English Translation】 English version: Regarding the collective interpretations (of various explanations). I am not yet clear to which category this sutra belongs in comparison to other scriptures. Now, to clarify this meaning, it will be explained in three aspects: First, other scriptures completely encompass this sutra, while this sutra only partially encompasses other scriptures, and this refers to the Round Teaching (the most complete teaching). Second, this sutra partially encompasses other scriptures, while other scriptures do not encompass this sutra, and this refers to the Initial Teaching and the Second Teaching. Third, they mutually restrain each other, with the essence and phenomena completely encompassing each other, and this refers to the Final Teaching and the Sudden Teaching (the ultimate and the fastest teaching). The differentiation between expedient and real is completed.

Four, the profoundness of the divisions: Regarding the depth of the scope explained by each school, it can be clarified based on the 'Awakening of Faith' (Mahayana Awakening of Faith). It elucidates the five layers of the origin and end of all defiled dharmas (various defiled phenomena). In the treatise, initially, the one mind is taken as the fundamental source. Second, based on the one mind, two gates are established: one is the Mind as Suchness Gate (the aspect of the mind that is truly as it is), which refers to the mind's nature being unborn and unceasing; the other is the Mind as Birth and Death Gate (the aspect of the mind that undergoes birth and death), which refers to relying on the Tathagatagarbha (the pure merits stored by the Tathagata) combining with birth and death, named Alaya Consciousness (the eighth consciousness, storehouse consciousness). Third, based on this consciousness, two meanings are explained: one is the meaning of Awakening (original awakening), which refers to the mind's essence being free from deluded thoughts, etc.; the other is the meaning of Non-Awakening, which refers to not truly knowing that the Dharma of Suchness is one (the Dharma of true suchness is unique), and the mind of non-awakening arises, etc. Fourth, based on the subsequent meaning of non-awakening, three subtle aspects arise: one is that due to non-awakening, the mind moves, named Karma Aspect (the initial subtle karmic force); two is that due to the mind's movement, the ability to see arises, named Transformation Aspect (the subjective function of seeing); three is that due to the ability to see, the realm falsely appears, named Appearance Aspect (the objective phenomena seen). Fifth, based on the final three subtle aspects, six coarse aspects arise: one is the Intellect Aspect, which distinguishes based on external realms, referring to the co-arising attachment to dharmas (the innate attachment to phenomena).

Two is the Continuous Aspect, which arises based on the Intellect Aspect, with thoughts arising continuously, referring to the discriminating attachment to dharmas (the attachment to phenomena arising through discrimination).

Three is the Grasping Aspect, where attachment arises in the mind, referring to the co-arising attachment to self (the innate attachment to self).

Four is the Name-Calculating Aspect, which generates discriminating views about the self. The above four are all delusions.

Five is the Karma-Arising Aspect (belonging to karma). Six is the Karma-Bound Suffering Aspect (belonging to retribution). The scope explained by each school refers to the Human and Deva Vehicle (practice in the human and heavenly realms) only reaching the level of karmic retribution; the Hinayana (Small Vehicle Buddhism) only reaching the last four coarse aspects; the Dharmalakshana School (Yogacara School) reaching the level of the three subtle aspects; the Final Teaching and the Sudden Teaching universally explain the origin and end, and are able to exhaust the source of the initial one mind. The source of the initial one mind is the wonderful mind of perfect enlightenment spoken of in this sutra. This sutra takes perfect enlightenment as its fundamental principle, so it is said that all defiled and pure dharmas arise from the manifestation of the enlightened mind. This is the first layer.

The end of the Manjushri chapter refers to the Suchness Gate. The sutra title 'Tathagatagarbha Differentiation' refers to the Birth and Death Gate. This is the second layer.

The Universal Eye chapter refers to the Original Awakening. Explaining ignorance (avidya) refers to non-awakening. This is the third layer.

凈業一章即三細二粗　第四重。

彌勒章初輪迴因果。即后四粗　第五重。

是知圓覺極盡五重。標云。幽深良在斯矣。五所被機宜者。略有二種。初料簡。后普收。初謂樂著名相以文為解者。系滯行位高推聖境者。情尚于空觸言賓無者。自恃天真輕厭進習者。固執先聞擔麻棄金者。如上皆非其器。反上即皆是器。后普收者。一切眾生皆本有佛性。但得聞之無不獲益。謂宿機深者悟入。淺者信解。都無宿種者。亦皆熏成圓頓種性。如華嚴經食金剛喻。六能詮體性者。略作四門。一隨相門。復有二種。一聲名句文體。體用假實相資故。故十地經有空中風(喻聲)畫(名等)之喻。二通攝所詮體。若不詮義文非教故。二唯識門。前二不離識故。然有本影之異。三歸性門。此識無體唯是真如故。四無礙門。心境理事交徹相攝故。以一心法有二門故。七宗　當部所崇。

趣　宗之所歸。

通別者通論佛教因緣為宗　于中有小乘空宗法相法性圓融等異。今即法性。

別明此經又有總別。總以心(寂也)境(空也)空　遍計如蛇鬼等。下云。非作故無等。

寂　依他如影像等。下云。四大不動等。

覺性圓滿　由空寂故圓滿成實。

凡聖平等為宗　下云。覺圓明故。乃至

【現代漢語翻譯】現代漢語譯本

『凈業一章』即三細二粗（指阿賴耶識中的三種細微相和兩種粗顯相），屬於第四重。　　『彌勒章』開始講輪迴的因果，即后四粗（指地水火風四種粗顯相），屬於第五重。　　由此可知，『圓覺經』窮盡了五重含義。經中標明：『幽深之處就在於此了』。五重所針對的根器，大致有兩種。首先是簡別，然後是普收。簡別是指：樂於執著名相，以文字為解釋的人；執著于修行位次，高推聖境的人；情意傾向於空，一接觸言語就認為沒有意義的人；自恃天真，輕視厭惡進修學習的人；固執于先前聽聞的，丟棄金子而揹負麻繩的人。以上這些人都不適合修習圓覺法門。反之，則都適合。普收是指：一切眾生都本有佛性，只要聽聞圓覺法門，沒有不獲益處的。宿世根機深厚的，能夠悟入；淺薄的，能夠信解。即使是沒有宿世善根的，也都能熏習成就圓頓的種性。如同《華嚴經》中食金剛的比喻。六能詮的體性，大致可以分為四門：一是隨相門，又分為兩種：一聲名句文體，體用、假實相互資助。所以《十地經》中有空中風（比喻聲音）、畫（比喻名相等）的比喻。二是通攝所詮體，如果不詮釋意義，文字就不是教法。二是唯識門，前兩種都離不開識。然而有本和影的區別。三是歸性門，此識沒有自體，唯是真如。四是無礙門，心境、理事交融通徹，互相攝入。因為一心法有二門。七宗，是本部經典所崇尚的。　　趣，是宗所歸向的目標。　　通別是指，通論佛教以因緣為宗，其中有小乘空宗、法相宗、法性圓融等不同。現在指的是法性宗。　　別明此經又有總別。總的來說，以心（寂靜）境（空性）空，遍計如蛇、鬼等。下文說：『非作故無』等。　　寂，依他如影像等。下文說：『四大不動』等。　　覺性圓滿，由空寂的緣故，圓滿成就真實。　　凡聖平等為宗，下文說：『覺圓明故』，乃至

【English Translation】 English version

『The Chapter on Pure Karma』 refers to the three subtle and two coarse aspects (referring to the three subtle aspects and two coarse aspects in the Alaya consciousness), belonging to the fourth level. 　　『The Chapter on Maitreya』 begins with the cause and effect of reincarnation, which is the latter four coarse aspects (referring to the four coarse aspects of earth, water, fire, and wind), belonging to the fifth level. 　　From this, it can be known that the 『Surangama Sutra』 exhausts the five levels of meaning. It is marked in the sutra: 『The profound depth lies in this.』 The capacities targeted by the five levels are roughly of two kinds. First is discernment, and then universal acceptance. Discernment refers to: those who are fond of clinging to names and forms, and use texts as explanations; those who are attached to the stages of practice and highly praise the holy realm; those whose minds are inclined to emptiness and think that there is no meaning as soon as they come into contact with words; those who rely on their naturalness and despise learning and practice; those who stubbornly adhere to what they have heard before, discarding gold and carrying hemp ropes. The above people are not suitable for cultivating the Surangama Dharma. Conversely, they are all suitable. Universal acceptance refers to: all sentient beings inherently have Buddha-nature, and as long as they hear the Surangama Dharma, none will not benefit. Those with deep roots in past lives can realize it; those with shallow roots can believe and understand it. Even those who have no good roots in past lives can be cultivated to achieve the nature of perfect and sudden enlightenment. It is like the analogy of eating vajra in the Avatamsaka Sutra. The nature of the six expressers can be roughly divided into four gates: First, the gate of following appearances, which is further divided into two types: one is the body of sound, name, sentence, and text, with body and function, false and real, mutually assisting each other. Therefore, the Ten Stages Sutra has the analogy of wind in the sky (喻聲, yusheng, metaphor for sound) and painting (喻名等, yumingdeng, metaphor for name, etc.). Second, the body of universally encompassing what is expressed. If it does not explain the meaning, the text is not the Dharma. Second, the Consciousness-Only gate, the previous two cannot be separated from consciousness. However, there is a difference between the original and the shadow. Third, the gate of returning to nature, this consciousness has no self-nature, only True Thusness. Fourth, the gate of unobstructedness, the mind and environment, principle and phenomena, are intermingled and mutually inclusive. Because the one mind Dharma has two gates. The seven tenets are what this scripture advocates. 　　The aim (趣, qu) is the goal to which the tenet is directed. 　　General and specific (通別, tongbie) refers to the general discussion of Buddhism taking causality as its tenet, among which there are differences such as the Hinayana emptiness school, the Dharma Characteristics school, and the Dharma Nature perfect fusion. Now it refers to the Dharma Nature school. 　　Specifically, this sutra also has general and specific aspects. Generally speaking, the mind (寂也, jiye, stillness), the environment (空也, kongye, emptiness), emptiness, and conceptualization are like snakes and ghosts, etc. The following says: 『Because it is not made, it is non-existent,』 etc. 　　Stillness (寂, ji), reliance on others is like images, etc. The following says: 『The four elements do not move,』 etc. 　　The completeness of the awakened nature, due to emptiness and stillness, perfectly achieves reality. 　　Taking the equality of ordinary and holy as the tenet, the following says: 『Because the awakening is complete and bright,』 and so on.

根塵遍法界等。

令修行者忘情　由悟宗故即下縛脫八不等佛　由情忘故。

觀行速成為趣。又以前趣為宗。令惑業消滅永絕輪迴起大神用安樂自在為趣。別者有五對。一教義對。教說為宗義意為趣。二理事對。舉事為宗顯理為趣。三境行對。理境為宗觀行為趣。四行寂對。觀行為宗絕觀為趣。五寂用對。絕觀心寂為宗起大神用為趣。此五亦是從前起后漸漸相由矣。八修證階差者謂若但。約教文唯生義解。忘詮修證復有其門。故以心傳心歷代不絕。自佛屬迦葉展轉於今。燈燈相承明明無盡。然所傳法不出定慧悟修頓漸。無定無慧是狂是愚。偏修一門無明邪見。此二雙運成兩足尊。故天臺修行宗于止觀。其頓漸悟修者。頓悟　日出孩生　漸修　霜消孩長。

為解悟漸修頓悟　伐木入都。

頓修漸悟　磨鏡學射。

漸修漸悟　如登九層臺。足履漸高所鑒漸遠。

併爲證悟。若頓悟頓修　斬染綟絲。

則通三義謂先悟　廓然頓了。

后修　不著不證曠然合道。

為解悟先修(服藥)后悟(病除)為證悟修　無心忘照悟　任運寂知。

一時即通解證。若云本具一切佛德為悟　如飲大海。

一念萬行為修　得百川味。

亦通解證。此圓覺經備前諸說

【現代漢語翻譯】現代漢語譯本『根塵遍法界等』：意指感官（根）與感官對像（塵）遍佈整個法界（Dharmadhatu），等等。

『令修行者忘情，由悟宗故即下縛脫八不等佛，由情忘故』：使修行者放下執著（忘情），因為領悟了根本宗旨（悟宗），就能解脫束縛（下縛），超越八種不自由的狀態，最終成佛（脫八不等佛），這是因為放下了情感執著（情忘）。

『觀行速成為趣。又以前趣為宗。令惑業消滅永絕輪迴起大神用安樂自在為趣』：通過觀行（Vipassanā）迅速達到目標（趣）。又以前面的目標作為根本宗旨（宗），使迷惑和業力（惑業）消滅，永遠斷絕輪迴，從而生起巨大的神通妙用（大神用），獲得安樂自在，作為最終目標（趣）。

『別者有五對。一教義對。教說為宗義意為趣。二理事對。舉事為宗顯理為趣。三境行對。理境為宗觀行為趣。四行寂對。觀行為宗絕觀為趣。五寂用對。絕觀心寂為宗起大神用為趣。此五亦是從前起后漸漸相由矣』：區別在於有五種對應關係。一是教義對應，教法（教說）為根本宗旨（宗），義理（義意）為目標（趣）。二是事理對應，舉例說明（舉事）為根本宗旨（宗），彰顯道理（顯理）為目標（趣）。三是境行對應，理性的境界（理境）為根本宗旨（宗），觀行（觀行）為目標（趣）。四是行寂對應，觀行（觀行）為根本宗旨（宗），止息觀行（絕觀）為目標（趣）。五是寂用對應，止息觀行，內心寂靜（絕觀心寂）為根本宗旨（宗），生起巨大的神通妙用（起大神用）為目標（趣）。這五種對應關係也是從前到后，逐漸相互依存的。

『八修證階差者謂若但。約教文唯生義解。忘詮修證復有其門。故以心傳心歷代不絕。自佛屬迦葉展轉於今。燈燈相承明明無盡。然所傳法不出定慧悟修頓漸。無定無慧是狂是愚。偏修一門無明邪見。此二雙運成兩足尊。故天臺修行宗于止觀。其頓漸悟修者，頓悟　日出孩生，漸修　霜消孩長』：八種修行證悟的階梯，指的是如果僅僅依據教義文字，只會產生義理上的理解。忘卻言語詮釋，修行證悟還有其他途徑。所以才會有以心傳心，歷代不絕。從佛陀傳給迦葉（Kāśyapa），輾轉流傳至今，像燈一樣一盞盞傳遞，光明永無止境。然而所傳的法不出禪定（定）、智慧（慧）、領悟（悟）、修行（修）、頓悟（頓）和漸修（漸）。沒有禪定和智慧，就是瘋狂和愚蠢。偏執地修習某一法門，就會產生無明和邪見。禪定和智慧兩者同時修習，才能成就圓滿的佛陀（兩足尊）。所以天臺宗的修行注重止觀（Śamatha-Vipassanā）。關於頓悟和漸修：頓悟就像太陽升起，孩子出生；漸修就像霜雪消融，孩子成長。

『為解悟漸修頓悟　伐木入都』：爲了理解領悟，漸修而頓悟，就像砍伐木材進入都城一樣。

『頓修漸悟　磨鏡學射』：頓修而漸悟，就像打磨鏡子和學習射箭一樣。

『漸修漸悟　如登九層臺。足履漸高所鑒漸遠』：漸修而漸悟，就像登上九層高臺，腳步逐漸升高，所看到的也越來越遠。

『併爲證悟。若頓悟頓修　斬染綟絲』：都是爲了證悟。如果是頓悟頓修，就像斬斷被染色的絲線一樣。

『則通三義謂先悟　廓然頓了，后修　不著不證曠然合道』：那麼就貫通了三種意義，即先領悟，豁然開朗；后修行，不執著，不求證，自然而然地與道相合。

『為解悟先修(服藥)后悟(病除)為證悟修　無心忘照悟　任運寂知』：爲了理解領悟，先修行（服藥）后領悟（病除）；爲了證悟而修行，無心無念，忘卻照見，自然而然地處於寂靜的覺知狀態。

『一時即通解證。若云本具一切佛德為悟　如飲大海，一念萬行為修　得百川味』：一時之間就貫通了理解和證悟。如果說本來就具備一切佛的功德，這就是領悟，就像飲用大海之水；一念之間行持萬種善行，這就是修行，就像品嚐百川的味道。

『亦通解證。此圓覺經備前諸說』：也貫通了理解和證悟。《圓覺經》（Śūraṅgama Samādhi Sūtra）包含了前面所說的各種觀點。

【English Translation】 English version 『Root-dust pervades the Dharmadhatu, etc.』: This refers to the sense organs (roots) and their corresponding objects (dust) pervading the entire Dharmadhatu (法界), and so on.

『Causing practitioners to forget attachment; because of understanding the essence, they immediately descend from bondage and escape the eight unfreedoms to become Buddhas; because of forgetting attachment.』: It enables practitioners to let go of attachments (forget attachment), because of understanding the fundamental principle (understanding the essence), one can break free from bondage (descend from bondage), transcend the eight kinds of unfreedom, and ultimately become a Buddha (escape the eight unfreedoms to become Buddhas), this is because of letting go of emotional attachments (forgetting attachment).

『Contemplative practice quickly becomes the goal. Moreover, the previous goal is taken as the essence. Causing delusion and karma to be extinguished, forever cutting off reincarnation, giving rise to great divine powers, and being at ease and free is the goal.』: Through Vipassanā (觀行), one quickly reaches the goal (趣). Furthermore, the previous goal is taken as the fundamental principle (宗), causing delusion and karma (惑業) to be extinguished, forever cutting off reincarnation, thereby giving rise to great divine powers (大神用), and attaining ease and freedom, as the ultimate goal (趣).

『The distinctions lie in five pairs. First, the pair of teaching and meaning. The teaching is the essence, and the meaning is the goal. Second, the pair of phenomena and principle. Giving examples is the essence, and revealing the principle is the goal. Third, the pair of realm and practice. The realm of principle is the essence, and contemplative practice is the goal. Fourth, the pair of practice and stillness. Contemplative practice is the essence, and cessation of contemplation is the goal. Fifth, the pair of stillness and function. Cessation of contemplation and stillness of mind is the essence, and the arising of great divine powers is the goal. These five are also gradually interdependent from the former to the latter.』: The distinctions lie in five corresponding relationships. First, the correspondence between teaching and meaning, where the teaching (教說) is the fundamental principle (宗), and the meaning (義意) is the goal (趣). Second, the correspondence between phenomena and principle, where giving examples (舉事) is the fundamental principle (宗), and revealing the principle (顯理) is the goal (趣). Third, the correspondence between realm and practice, where the realm of principle (理境) is the fundamental principle (宗), and contemplative practice (觀行) is the goal (趣). Fourth, the correspondence between practice and stillness, where contemplative practice (觀行) is the fundamental principle (宗), and cessation of contemplation (絕觀) is the goal (趣). Fifth, the correspondence between stillness and function, where cessation of contemplation and stillness of mind (絕觀心寂) is the fundamental principle (宗), and the arising of great divine powers (起大神用) is the goal (趣). These five corresponding relationships are also gradually interdependent from the former to the latter.

『The eight stages of cultivation and realization refer to if one only relies on the textual teachings, one will only generate intellectual understanding. Forgetting verbal explanations, there is another path to cultivation and realization. Therefore, there is mind-to-mind transmission, which has continued unbroken through generations. From the Buddha to Kāśyapa (迦葉), it has been passed down to the present, like lamps being passed on one by one, the light never ceasing. However, the transmitted Dharma does not go beyond Samadhi (定), Prajna (慧), enlightenment (悟), practice (修), sudden (頓) and gradual (漸). Without Samadhi and Prajna, one is mad and foolish. Clinging to the practice of one method leads to ignorance and wrong views. The dual cultivation of these two leads to the accomplishment of the Two-Legged Venerable (兩足尊). Therefore, the Tiantai school of practice emphasizes Śamatha-Vipassanā (止觀). Regarding sudden and gradual enlightenment and practice: sudden enlightenment is like the sunrise and the birth of a child; gradual practice is like the melting of frost and the growth of a child.』

『For understanding enlightenment, gradual practice and sudden enlightenment are like cutting wood to enter the capital.』: To understand enlightenment, gradual practice leading to sudden enlightenment is like cutting wood to enter the capital.

『Sudden practice and gradual enlightenment are like polishing a mirror and learning archery.』: Sudden practice leading to gradual enlightenment is like polishing a mirror and learning archery.

『Gradual practice and gradual enlightenment are like climbing a nine-story tower. As the feet climb higher, the view becomes farther.』: Gradual practice leading to gradual enlightenment is like climbing a nine-story tower, where the higher one climbs, the farther one can see.

『All are for the sake of realization. If it is sudden enlightenment and sudden practice, it is like cutting dyed silk threads.』: All are for the sake of realization. If it is sudden enlightenment and sudden practice, it is like cutting dyed silk threads.

『Then it encompasses three meanings: first, enlightenment, a sudden and clear understanding; later, practice, without attachment or seeking proof, naturally merging with the Tao.』: Then it encompasses three meanings: first, enlightenment, a sudden and clear understanding; later, practice, without attachment or seeking proof, naturally merging with the Tao.

『For understanding enlightenment, first practice (taking medicine) then enlightenment (cure); for realization through practice, without mind, forgetting to illuminate, naturally abiding in silent awareness.』: For understanding enlightenment, first practice (taking medicine) then enlightenment (cure); for realization through practice, without mind, forgetting to illuminate, naturally abiding in silent awareness.

『In an instant, understanding and realization are both attained. If it is said that one inherently possesses all the virtues of the Buddha, this is enlightenment, like drinking from the great ocean; in a single thought, performing myriad good deeds, this is practice, like tasting the flavors of a hundred rivers.』: In an instant, understanding and realization are both attained. If it is said that one inherently possesses all the virtues of the Buddha, this is enlightenment, like drinking from the great ocean; in a single thought, performing myriad good deeds, this is practice, like tasting the flavors of a hundred rivers.

『It also encompasses understanding and realization. The Śūraṅgama Samādhi Sūtra (圓覺經) contains all the aforementioned views.』: It also encompasses understanding and realization. The Śūraṅgama Samādhi Sūtra (圓覺經) contains all the aforementioned views.

。為文殊一章。是頓解悟。普眼觀成是頓證悟。三觀諸輪是漸證悟。又三觀一一首標悟凈圓覺。次明行相。后顯功成。初中為對是頓悟漸修。中后為對是漸修頓悟。此等頓漸皆語用心。不同前門但是判教。茍得其意皆成定慧。如其失旨妄想無記。冀諸學者審而修之。其第九第十兩門。便隨本文註解。故不牒其科段。

大方廣圓覺修多羅了義經　上五字所詮。謂圓覺是法。大方廣是義。故文中標結指陳。一一隻言圓覺不言大等。下六字屬能詮。謂經是教法。修多羅了義。嘆教勝能。經有五名。首題唯二。良以宗本體用是法義之宏綱。詮旨功能是言象之皎鏡。事周義盡。須建五名。簡要標題且存兩號。大等三字是體相用。各有二義。大者當體得名。常遍為義。當體者。不同法相宗揀小之大。大外有小可揀。猶是分限。豈為至大。今以圓覺體無邊涯絕諸份量。強名大也。常遍者。常則豎通三世。遍則橫該十方。豎者過去無始未來無終。無有一法先之。唯此先於諸法。故名大也。故涅槃經云。所言大者。名之為常。橫者十方窮之無有涯畔。涅槃又云。所言大者。其性廣博。猶如虛空。方者就法得名。軌持為義。軌生物解。任持自性。持自性者。一切眾生皆有本覺。雖流浪六道受種種身。而此覺性不曾失滅。生解者。眾生

【現代漢語翻譯】現代漢語譯本：這是關於文殊菩薩的一章，闡述的是頓悟的道理。普眼觀成就，是頓證悟的境界。三觀諸輪，則是漸證悟的修行方法。而且，三觀的每一觀，首先都標明了悟凈圓覺的道理，其次說明修行的過程，最後彰顯功德的成就。最初的觀是對治頓悟漸修的，中間和後面的觀是對治漸修頓悟的。這些關於頓悟和漸悟的說法，都是在用心上下功夫，不同於前面所說的只是判教。如果能夠領會其中的意思，都能成就定慧；如果失去其中的宗旨，就會陷入妄想和無記的狀態。希望各位學者仔細審察並依此修行。至於第九和第十兩門，就隨著經文的註解來解釋，所以不再重複它們的科段。

《大方廣圓覺修多羅了義經》，「上五字」所詮釋的，是指圓覺是法，大方廣是義，所以在經文中特別標明和指陳，只說圓覺而不說大等。下面的「六字」屬於能詮釋的部分，指的是經是教法，修多羅了義，讚歎教法的殊勝功能。經有五種名稱，首題只用了兩種，是因為宗、本體、作用是法義的宏大綱領，詮釋宗旨和功能是言語文字的明亮鏡子。如果事情周全、意義完備，就需要建立五種名稱；如果只是簡要地標題，就只保留兩種名號。「大等三字」是體、相、用，各有兩種含義。「大」是從本體上得名，具有常和遍的含義。所謂「當體」，不同於法相宗所揀擇的小之大，因為大之外還有小可以揀擇，仍然是一種侷限，怎麼能算是至大呢？現在以圓覺的本體沒有邊際、超越一切份量，勉強稱之為大。「常遍」是指常則豎通三世，遍則橫該十方。豎是指過去無始、未來無終，沒有一種法先於它，只有它先於一切法，所以稱為大。所以《涅槃經》說：『所說的大，名為常。』橫是指十方窮盡也沒有邊際。《涅槃經》又說：『所說的大，其性廣博，猶如虛空。』「方」是從法上得名，具有軌持的含義，即軌生物解、任持自性。所謂「持自性」，是指一切眾生都有本覺，雖然在六道中流浪，承受各種各樣的身體，而這種覺性卻從未失滅。所謂「生解」，是指眾生

【English Translation】 English version: This is the chapter on Manjushri (文殊, bodhisattva of wisdom), which elucidates the principle of sudden enlightenment. The accomplishment of Universal Eye Contemplation is the state of sudden realization. The Three Contemplations and Wheels are the gradual realization through practice. Moreover, each of the Three Contemplations first marks the principle of enlightenment, purity, and perfect awareness (悟凈圓覺), then explains the process of practice, and finally reveals the accomplishment of merit. The initial contemplation addresses sudden enlightenment and gradual cultivation, while the middle and subsequent contemplations address gradual cultivation and sudden enlightenment. These statements about sudden and gradual enlightenment all focus on the effort of the mind, differing from the previous section, which was merely a classification of teachings. If one can grasp the meaning, all will become samadhi and wisdom; if one loses the essence, one will fall into delusion and indifference. I hope that all scholars will carefully examine and practice accordingly. As for the ninth and tenth sections, they will be explained along with the commentary on the text, so their divisions will not be repeated.

The Sutra of Perfect Enlightenment of Great Extent (大方廣圓覺修多羅了義經). The 'upper five characters' refer to the fact that Perfect Enlightenment (圓覺) is the Dharma, and Great Extent (大方廣) is the meaning. Therefore, the text specifically marks and points out that it only mentions Perfect Enlightenment and not Great Extent, etc. The 'lower six characters' belong to the part that can explain, referring to the fact that the Sutra is the teaching, and the Sutra of Perfect Meaning (修多羅了義) praises the excellent function of the teaching. A Sutra has five names, but the title only uses two because the doctrine, essence, substance, and function are the grand outline of the Dharma and meaning, and the interpretation of the purpose and function is the bright mirror of words and letters. If things are complete and the meaning is complete, then five names need to be established; if it is just a brief title, then only two names are retained. The 'three characters of Great Extent, etc.' are essence, characteristics, and function, each with two meanings. 'Great' is named from the essence, with the meaning of constant and pervasive. The so-called 'essence' is different from the 'great' chosen by the Dharmalakshana school (法相宗), because there is still smallness outside of greatness that can be chosen, which is still a limitation. How can it be considered the greatest? Now, because the essence of Perfect Enlightenment has no boundaries and transcends all measures, it is reluctantly called great. 'Constant and pervasive' means that constant vertically connects the three worlds, and pervasive horizontally encompasses the ten directions. Vertical refers to the past without beginning and the future without end. There is no Dharma that precedes it; only it precedes all Dharmas, so it is called great. Therefore, the Nirvana Sutra says: 'What is called great is named constant.' Horizontal refers to the fact that the ten directions are exhausted without boundaries. The Nirvana Sutra also says: 'What is called great is broad in nature, like space.' 'Extent' is named from the Dharma, with the meaning of rule and support, that is, it rules the understanding of beings and supports its own nature. The so-called 'supporting its own nature' means that all beings have original awareness (本覺). Although they wander in the six realms and receive various bodies, this awareness has never been lost. The so-called 'generating understanding' means that beings

悟入知見。雖因善友開示。然其智解從覺性生。如水土之潤生谷等牙。牙從種生不從水土。故文云。圓覺流出菩提涅槃及波羅蜜。教授菩薩。廣者從用得名。廣多廣博為義。廣多者。此圓覺性。本有過塵沙之妙用。潛興密應無有休息。無有窮盡。廣博者。此無盡之用一一同于覺性。無有邊際無有分限。故文云。覺性遍滿圓無際故。當知六根遍滿法界。如是乃至八萬四千陀羅尼門遍滿法界。圓覺者直指法體。若不克體標指。則不知向來說何法大說何法廣。圓者。滿足周備。此外更無一法。覺者。虛明靈照無諸分別念想。故論云。所言覺義者。謂心體離念。離念相者等虛空界。即是如來平等法身。依此法身說名本覺。釋曰。此是釋如來藏心生滅門中本覺之文也。故知此覺非離凡局聖。非離境局心。心境凡聖本空唯是靈覺。故言圓也下文說。涅槃昨夢世界空華。眾生本成佛道。又云。一切覺故。又云。幻滅覺圓滿。或唯覺之一字是法。餘四皆義。意言。此覺有廣大義。有方圓義。謂體大而用廣。理方而義圓。方是正直不偏不邪。圓是滿足無虧無缺亦可大。方是體廣圓是用。謂體大而方正不偏。用廣而圓滿無缺。故復以方連大。以圓連廣。又上三字是別。圓字是總意明。此覺具足三大之德。故名圓也。是則總別之德具彰。法義

【現代漢語翻譯】現代漢語譯本：領悟並理解知見，雖然是由於善友的開示，但其智慧和理解是從覺性中產生的。這就像水土滋潤，生長出穀物等的幼芽一樣，幼芽是從種子中生長的，而不是從水土中生長的。所以經文中說：『圓覺流出菩提（覺悟）涅槃（寂滅）及波羅蜜（到彼岸）。』這是教導菩薩。『廣』字是從作用上得名，有廣大、廣多、廣博的含義。『廣多』是指這圓覺的自性，本來就具有超過塵沙數量的妙用，默默地興起，秘密地應驗，沒有休息，沒有窮盡。『廣博』是指這無盡的妙用，每一個都等同於覺性，沒有邊際，沒有界限。所以經文中說：『覺性遍滿，圓融而沒有邊際。』應當知道六根遍滿法界，像這樣乃至八萬四千陀羅尼門（總持法門）遍滿法界。『圓覺』直接指明法的本體。如果不明確本體而只是標示指引，就不知道前面所說的是什麼法大，說什麼法廣。『圓』是指滿足周全完備，此外再沒有其他一法。『覺』是指虛空光明，靈妙照耀，沒有各種分別念想。所以論中說：『所說的覺的含義，是指心體遠離念頭。遠離念頭之相，等同於虛空界，這就是如來的平等法身。』依據這法身，稱作本覺。解釋說：『這是解釋如來藏心生滅門中本覺的經文。』所以知道這覺不是離開凡夫而侷限於聖人，不是離開外境而侷限於內心。心、境、凡、聖，本來都是空，唯有靈覺存在。所以說是『圓』。下文說：涅槃就像昨天的夢，世界就像空中的花，眾生本來就成就佛道。又說：『一切覺悟的緣故。』又說：『幻滅覺悟圓滿。』或者只有『覺』這一個字是法，其餘四個字都是義，意思是說，這覺有廣大的含義，有方圓的含義，是說本體廣大而作用廣泛，理體方正而意義圓滿。方是正直，不偏不邪；圓是滿足，沒有虧損和欠缺。也可以說，大、方是體，廣、圓是用，是說本體廣大而方正不偏，作用廣泛而圓滿無缺。所以又用『方』連線『大』，用『圓』連線『廣』。又上面三個字是別相，『圓』字是總相，意思是說，這覺具足三大之德，所以名叫『圓』。這樣，總相和別相的功德都彰顯出來，這就是法的意義。

【English Translation】 English version: To realize and understand knowledge and views, although due to the instruction of good friends, their wisdom and understanding arise from the nature of awareness (Jue Xing). It's like water and soil nourishing and growing sprouts of grains, etc. The sprouts grow from seeds, not from water and soil. Therefore, the text says: 'Perfect Enlightenment (Yuan Jue) flows out Bodhi (enlightenment), Nirvana (extinction), and Paramita (reaching the other shore).' This is teaching Bodhisattvas. 'Vast (Guang)' is named from its function, meaning vast, extensive, and broad. 'Extensive (Guang Duo)' refers to the nature of this Perfect Enlightenment, which originally possesses wonderful functions exceeding the number of dust particles, arising silently and responding secretly without rest or end. 'Broad (Guang Bo)' refers to these endless functions, each of which is equal to the nature of awareness, without boundaries or limits. Therefore, the text says: 'The nature of awareness pervades and is perfectly round without boundaries.' It should be known that the six senses pervade the Dharma realm, and so on, even the eighty-four thousand Dharani doors (totalizing methods) pervade the Dharma realm. 'Perfect Enlightenment (Yuan Jue)' directly points to the essence of the Dharma. If the essence is not clearly defined and only indications are given, one would not know what Dharma is being described as great or what Dharma is being described as vast. 'Perfect (Yuan)' means complete and all-encompassing, with nothing else beyond it. 'Enlightenment (Jue)' means empty and bright, spiritually illuminating, without any discriminating thoughts. Therefore, the treatise says: 'The meaning of enlightenment refers to the mind-essence being free from thoughts. The aspect of being free from thoughts is equal to the realm of empty space, which is the equal Dharma-body of the Tathagata.' Based on this Dharma-body, it is called original enlightenment (Ben Jue). The explanation says: 'This is explaining the text of original enlightenment in the gate of the arising and ceasing of the Tathagatagarbha-mind.' Therefore, it is known that this enlightenment is not separate from ordinary beings and limited to sages, nor is it separate from external objects and limited to the mind. Mind, objects, ordinary beings, and sages are all fundamentally empty, only spiritual awareness exists. Therefore, it is called 'Perfect (Yuan)'. The following text says: Nirvana is like yesterday's dream, the world is like flowers in the sky, and sentient beings originally attain Buddhahood. It also says: 'Because of all enlightenment.' It also says: 'Illusion ceases, enlightenment is perfected.' Perhaps only the single word 'Enlightenment (Jue)' is the Dharma, and the other four words are meanings, meaning that this enlightenment has vast meanings, has square and round meanings, meaning that the essence is great and the function is vast, the principle is square and the meaning is perfect. Square is upright, not biased or crooked; round is complete, without loss or deficiency. It can also be said that great and square are the essence, vast and round are the function, meaning that the essence is great and square without bias, and the function is vast and perfect without deficiency. Therefore, 'square' is connected to 'great', and 'round' is connected to 'vast'. Also, the above three words are specific aspects, and the word 'perfect' is the general aspect, meaning that this enlightenment possesses the three great virtues, so it is called 'Perfect'. In this way, the merits of the general and specific aspects are all manifested, and this is the meaning of the Dharma.

之門雙指。故名大方廣圓覺。后能詮修多羅三字總指諸經。了義二字嘆此一部是諸經決了之義也。故下文云。是十二部經清凈眼目。經之一字正是此典。修多羅者。此云契經。契謂契理契機。經謂貫穿攝化。謂貫穿所應知義。攝持所化生故。了義者。抉擇究竟顯了之說。非覆相密意含隱之譚。然諸經中何者了義。何者不了。清涼大師答順宗皇帝所問諸經了義云。佛一代教。若約本為一事。則八萬度門莫非了義。若圓器受法無法不圓。得之由人亦皆爲了義。此二不足簡別。今約開方便門示真實相。則有了不了。故凈名涅槃寶積等經皆云。依了義經。不依不了義經。不了義經。謂小乘教。了義經者。謂大乘教。大乘復有了不了。謂有大乘。雖六度悲智兼修。而定說三乘不一。亦非了義。若有會歸一極。以玄爐陶于群像。智海總乎萬流。無二無三無不成佛。中道理觀不共二乘。方爲了義。又大寶積經云。舍利弗。何等經中名爲了義。何等經中名不了義。舍利弗。若諸經中宣說世俗名不了義。宣說勝義名爲了義。宣說作業煩惱名不了義。宣說煩惱業盡名爲了義。宣說厭離生死趣求涅槃名不了義。宣說生死涅槃無二無別名爲了義。宣說種種文句差別名不了義。宣說甚深難見難覺名爲了義。釋曰。據上說了義行相。皆與圓覺相。當

佛自料簡固應無惑。經者契經。亦如上釋。逐便從簡。又略契字。問修多羅與經但唐梵之文異。今雙置題目。豈非繁重。答上則總指諸部。此則唯目當經。對總嘆別。故非重也。亦如大方等修多羅王經。豈不亦修多羅王四字是總指諸部以嘆其經耶。

罽賓沙門佛陀多羅譯　開元釋教目錄云。沙門佛陀多羅唐言覺救。北印度罽賓人也。于東都白馬寺。譯圓覺經一部。不載年月。續古今譯經圖紀。及貞元目錄亦同。北都藏海寺道詮法師疏。又云。羯濕彌羅三藏法師佛陀多羅。以長壽二年龍集癸巳。持于梵本方至神都。于白馬寺傳譯兩卷。總二十八紙。其度語筆授證義潤文諸德具如別錄。此下正釋經文。總分三分。謂序正流通。序中證信便是發起。謂佛入大光明藏。與一切佛同住眾生清凈覺地。現諸凈土。菩薩主伴皆入三昧。同一佛境。以表因果無異凡聖同源。顯發此經旨趣如是。然證信序諸經皆同。是阿難請問佛令置之。亦為斷疑息諍及異邪故。然雖具六成就。今隨文便均于廣略。總分為三。一信聞時主。二說處依真。三同體法眾。今初信聞時主。

如是　且兼我聞合釋。即指法之辭也。如是之法我從佛聞。佛地論云。謂結集時諸菩薩眾咸共請言。如汝所聞當如是說。傳法菩薩便許可彼言。如是當說。如我所

【現代漢語翻譯】現代漢語譯本：佛陀自己衡量簡擇，本來就不應該有疑惑。『經』就是『契經』（Sutra），也像上面解釋的那樣，爲了方便就簡化了，又省略了『契』字。問：『修多羅』（Sutra）和『經』只是唐朝和梵文的用詞不同，現在兩個詞都放在題目里，難道不是顯得繁瑣重複嗎？答：前面總的指代各部經典，這裡則只是指這部經。相對總的來說是讚歎個別，所以不是重複。就像《大方等修多羅王經》一樣，難道『修多羅王』四個字不是總的指代各部經典，來讚歎這部經嗎？

罽賓（Kashmir）沙門佛陀多羅（Buddhatara，覺救）翻譯。《開元釋教目錄》記載：沙門佛陀多羅，唐言是覺救，是北印度罽賓人。在東都白馬寺翻譯《圓覺經》一部，沒有記載具體年月。《續古今譯經圖紀》和《貞元目錄》也相同。北都藏海寺道詮法師的疏中又說：羯濕彌羅（Kashmir）三藏法師佛陀多羅，在長壽二年癸巳年，帶著梵文字來到神都，在白馬寺翻譯成兩卷，總共二十八紙。關於他的翻譯、筆授、證義、潤文等功德，都詳細記載在別的記錄中。下面正式解釋經文，總共分為三分，就是序分、正宗分、流通分。序分中的證信序就是發起序，說的是佛進入大光明藏，與一切佛同住在眾生清凈覺地，顯現各種凈土，菩薩和主伴都進入三昧，處於同一佛境，以此來表明因果沒有差別，凡人和聖人同出一源，顯發這部經的宗旨意趣就是這樣。然而證信序是各部經都有的，是阿難（Ananda）請問佛，佛才讓安立的，也是爲了斷除疑惑、平息爭論以及區別于邪說。雖然具備六成就，現在隨著經文的方便，或廣或略，總的分為三部分：一是信成就，指聽聞的時間和主講者；二是說處成就，指依據真理的處所；三是同體法眾成就，指與會大眾。現在先說信成就，指聽聞的時間和主講者。

『如是』，這裡兼『我聞』一起解釋。『如是』是指法的詞語，意思是這樣的法是我從佛那裡聽來的。《佛地論》中說：在結集經典的時候，各位菩薩共同請求說：『您所聽聞的，應當像這樣說出來。』傳法的菩薩就答應他們說：『是的，應當像我所聽聞的那樣說。』

【English Translation】 English version: The Buddha, having personally deliberated and discerned, should inherently be without doubt. 'Sutra' (經) means '契經' (Qiejing, corresponding scripture), as explained above. For convenience, it is simplified, and the character '契' (Qi, corresponding) is omitted. Question: '修多羅' (Xiudoluo, Sutra) and '經' (Jing, Scripture) are merely different terms in Tang Chinese and Sanskrit. Now, placing both terms in the title, isn't it redundant and cumbersome? Answer: The former refers to all the scriptures in general, while the latter refers specifically to this scripture. Contrasting the general with the specific is to praise the individual, so it is not redundant. Just like the '大方等修多羅王經' (Dafangdeng Xiudoluo Wang Jing, Great Vaipulya Sutra King), aren't the four characters '修多羅王' (Xiudoluo Wang, Sutra King) generally referring to all the scriptures to praise this particular scripture?

Translated by the Shramana Buddhatara (佛陀多羅, Juéjiù, Awakened Savior) from Kashmir (罽賓). The 'Catalogue of Buddhist Teachings of the Kaiyuan Era' records: The Shramana Buddhatara, in Tang Chinese, means Awakened Savior, and he was a native of Kashmir in North India. He translated one volume of the '圓覺經' (Yuanjue Jing, Sutra of Perfect Enlightenment) at the White Horse Temple in the Eastern Capital, without specifying the year. The 'Continued Records of Translating Scriptures, Ancient and Modern' and the 'Zhenyuan Catalogue' are the same. The commentary by Dharma Master Daoquan of the Zanghai Temple in the Northern Capital also states: The Tripitaka Master Buddhatara of Kashmir (羯濕彌羅) arrived at the Divine Capital with the Sanskrit text in the year Gui Si, the second year of Changshou, and translated it into two volumes at the White Horse Temple, totaling twenty-eight folios. His merits in translation, dictation, textual verification, and polishing are recorded in detail in separate records. The following is the formal explanation of the scripture, divided into three parts: the introduction, the main body, and the conclusion. The credibility section in the introduction is the initiating section, which speaks of the Buddha entering the Great Light Treasury, dwelling with all Buddhas in the pure enlightened ground of sentient beings, manifesting various pure lands, with Bodhisattvas and their retinues all entering Samadhi, being in the same Buddha realm, thereby indicating that there is no difference between cause and effect, and that ordinary beings and sages share the same origin, revealing the purpose and intent of this scripture. However, the credibility section is common to all scriptures, and it was established at the request of Ananda (阿難) to the Buddha, also to eliminate doubts, quell disputes, and distinguish from heterodox teachings. Although it possesses the six accomplishments, now, according to the convenience of the text, it is generally divided into three parts, either broadly or briefly: first, the accomplishment of faith, referring to the time and speaker of the hearing; second, the accomplishment of the place of speaking, referring to the place based on truth; third, the accomplishment of the assembly of the same body of Dharma, referring to the assembly. Now, let's first talk about the accomplishment of faith, referring to the time and speaker of the hearing.

'Thus (如是),' here combined with 'I have heard (我聞)' for explanation. 'Thus' is a term referring to the Dharma, meaning that such Dharma I have heard from the Buddha. The '佛地論' (Buddhbhumi Sutra) says: When the scriptures were being compiled, the Bodhisattvas jointly requested, saying: 'What you have heard, you should speak thus.' The Bodhisattva transmitting the Dharma then agreed with them, saying: 'Yes, I should speak as I have heard.'

聞。釋曰。以佛地經在凈土說故。論釋結集者云是菩薩。又纂靈記云。摩訶衍藏。是文殊師利與阿難海。于鐵圍山間結集故。離釋如是者。信成就也。智論云。佛法大海。信為能入智為能度。信者言是事如是。不信者言是事不如是。故肇公云。信順之辭也。信則所言之理順。順則師資之道成。又聖人說法但為顯如。唯如為是。故稱如是。又真不違俗名如。俗順於真為是。又如者當理之言。是者無非之稱。又有無不二為如。如非有無為是。若唯就當經說者。凡聖因果不異圓覺名如。唯此因果方離過非為是。

我聞　聞成就也。我即文殊及阿難海。五蘊假者。云何稱我。我有四種。一凡夫遍計。二外道宗計。三諸聖隨世假分賓主。四法身真我。今是后二。故無過也。聞謂耳根發識。雖因耳處。廢別從總故稱我聞。非邪慢心而有所說。若無相宗。我既無我聞亦無聞。從緣空故。不壞假名即不聞聞爾。若約法性。此經旨趣傳法菩薩。以我無我不二之真我根境非一異之妙。耳聞真俗無礙之法門也。

一時　時成就也。師資合會說聽究竟。總言一時。一時者。簡異余時。時者隨世假立。如來說經時有無量。不能別舉。一言略周故但云一時。如涅槃云。一時佛在恒河岸等。又諸方時分延促不同。故但言一時。若約當宗。

【現代漢語翻譯】現代漢語譯本：聽聞。解釋說，因為《佛地經》是在凈土宣說的緣故。《論》的解釋者和結集者說是菩薩。另外，《纂靈記》記載，摩訶衍藏（Mahāyāna-saṃgraha，大乘論藏）是文殊師利（Mañjuśrī）與阿難海（Ānanda）在鐵圍山間結集的緣故。離開這些解釋而說『如是』，是信成就。智論說，佛法如大海，信是能夠進入的，智慧是能夠度過的。相信的人說這件事是這樣的，不相信的人說這件事不是這樣的。所以肇公說，『信』是順從的言辭。相信，那麼所說的道理就順暢；順暢，那麼師徒之間的道義就成就。而且聖人說法只是爲了顯現『如』，只有『如』才是正確的，所以稱為『如是』。另外，真諦不違背俗諦叫做『如』，俗諦順應真諦叫做『是』。另外，『如』是符合道理的言語，『是』是沒有錯誤的稱謂。還有，有和無不二叫做『如』，既非有也非無叫做『是』。如果僅僅就這部經來說，凡夫和聖人、因和果沒有差異，圓滿覺悟叫做『如』，只有這因和果才遠離過失和錯誤，叫做『是』。

『我聞』，是聞成就。『我』就是文殊（Mañjuśrī）以及阿難海（Ānanda）。五蘊（skandha）是虛假的，為什麼稱作『我』呢？『我』有四種：一是凡夫的普遍計度，二是外道的宗派計度，三是諸聖人隨順世俗假立的主客，四是法身的真我。現在是后兩種，所以沒有過失。『聞』是指耳根（śrotendriya）發出意識。雖然是由於耳處（śrotrayātana），但捨棄個別而從總體，所以稱作『我聞』。不是以邪惡和傲慢的心而有所說。如果按照無相宗（nirākāra-vāda），『我』既然沒有，『聞』也沒有。從因緣而空的角度來說，不破壞假名，就是不聞而聞。如果按照法性來說，這部經的宗旨是傳法的菩薩，以『我』和『無我』不二的真我，根和境非一非異的妙用，用耳朵聽聞真俗無礙的法門。

『一時』，是時成就。師徒聚集在一起，說法和聽法究竟完畢，總稱為『一時』。『一時』，是簡別于其他時間。時間是隨順世俗假立的。如來說經的時間有無量，不能一一列舉，用『一』字來概括周全，所以只說『一時』。如《涅槃經》（Nirvāṇa Sūtra）說，『一時，佛在恒河岸邊』等等。而且各地的時分長短不同，所以只說『一時』。如果按照本宗來說。

【English Translation】 English version: Thus I have heard. The explanation says that because the Buddhabhūmi Sūtra (佛地經) is expounded in the Pure Land (凈土). The commentators and compilers of the Treatise say that they are Bodhisattvas. Furthermore, the Zuan Ling Ji (纂靈記) records that the Mahāyāna-saṃgraha (摩訶衍藏, Collection of Mahayana Teachings) was compiled by Mañjuśrī (文殊師利) and Ānanda (阿難) in the Iron Ring Mountains (鐵圍山). To say 'Thus it is' apart from these explanations is the accomplishment of faith. The Mahāprajñāpāramitopadeśa (智論) says that the Buddhadharma is like a great ocean; faith is what enables one to enter, and wisdom is what enables one to cross over. Those who believe say that this matter is so; those who do not believe say that this matter is not so. Therefore, Master Zhao (肇公) says that 'faith' is a word of compliance. If one believes, then the principle spoken of is compliant; if it is compliant, then the way of the teacher and disciple is accomplished. Moreover, the sages expound the Dharma only to reveal 'suchness' (如); only 'suchness' is correct, so it is called 'Thus it is'. Furthermore, the truth not contradicting the conventional is called 'suchness'; the conventional conforming to the truth is called 'is'. Also, 'suchness' is a word that accords with reason; 'is' is a term that is free from error. Moreover, non-duality of existence and non-existence is called 'suchness'; neither existence nor non-existence is called 'is'. If we speak only of this sutra, the ordinary and the sage, the cause and the effect, are not different; perfect enlightenment is called 'suchness'; only this cause and effect are free from fault and error, and this is called 'is'.

'Thus I have heard' is the accomplishment of hearing. 'I' is Mañjuśrī (文殊師利) and Ānanda (阿難). The five aggregates (skandha, 五蘊) are illusory; why is it called 'I'? There are four kinds of 'I': first, the common calculation of ordinary people; second, the sectarian calculation of external paths; third, the provisional establishment of subject and object by the sages in accordance with the world; fourth, the true self of the Dharmakāya (法身). Now it is the latter two, so there is no fault. 'Hearing' refers to the ear-faculty (śrotendriya, 耳根) giving rise to consciousness. Although it is due to the ear-base (śrotrayātana, 耳處), it abandons the particular and follows the general, so it is called 'Thus I have heard'. It is not spoken with an evil and arrogant mind. If according to the non-characteristic school (nirākāra-vāda, 無相宗), since 'I' does not exist, 'hearing' also does not exist. From the perspective of emptiness due to conditions, not destroying the provisional name is to hear without hearing. If according to the Dharma-nature, the purpose of this sutra is the Dharma-transmitting Bodhisattva, with the true self of non-duality of 'I' and 'non-I', the wonderful function of the root and object being neither one nor different, using the ear to hear the Dharma-gate of unobstructed truth and convention.

'At one time' is the accomplishment of time. The teacher and disciples gather together, and the speaking and listening are completely finished, which is generally called 'at one time'. 'At one time' is to distinguish it from other times. Time is provisionally established in accordance with the world. The times when the Tathagata (如來) expounds the sutras are countless, and they cannot be listed one by one. The word 'one' is used to summarize completely, so it is only said 'at one time'. As the Nirvāṇa Sūtra (涅槃經) says, 'At one time, the Buddha was on the bank of the Ganges River' and so on. Moreover, the divisions of time in various places are different in length, so it is only said 'at one time'. If according to this school.

即說聽之時。心境泯理。智融凡聖。如本始會。此諸二法皆一之時。

婆伽婆　主成就也。涅槃云。能破煩惱名娑伽婆。即當斷德。以顯法身。凈土說經法報不分非應化矣。故佛地經云。是薄伽梵最凈凈覺。極於法界。盡于虛空。窮未來際。若約諸經。多是佛字翻云覺者。謂心體離念。覺了真妄性相故。覺具三義。謂自覺覺他覺滿。若約佛地論。則具十義。謂具二智離二障。於一切性相能自開覺。亦能開覺一切有情。如睡夢覺。如蓮華開。故名為佛。若依華嚴則說十佛。謂成正覺佛。愿佛。業報佛。住持佛。涅槃佛。法界佛。心佛。三昧佛。本性佛。隨樂佛。若出其體即圓覺也。如題中釋二說處。依真者。處成就也。謂佛入法性源。現無邊無礙剎土。亦不定分自他受用。故曰依真。然諸大乘經在凈土中說者。今略舉十以為其例。謂深密經法集經。稱讚大乘經。密嚴經。心印經。興顯經。大毗盧經。入印法門經。虛空藏經。佛地經云。如是我聞。一時薄伽梵。住最勝光曜。放大光明普照無邊世界。周圓無際超過三界所行之處。彼論釋云。此土受用土攝。說此經佛是受用身。此凈土量無邊際故若爾。此地上菩薩所應見聞。何故於此化土中結集流佈。論自答云。佛為地上諸菩薩說。令傳法者結集流通又云。說此經時地

【現代漢語翻譯】現代漢語譯本：當聽聞佛法之時，心境消泯對立，智慧融合凡俗與聖賢。如同最初的相會，所有二元對立之法都歸於一體之時。

婆伽婆（Bhagavan）：意為主成就。如《涅槃經》所說：『能破煩惱，名為婆伽婆。』即是斷除煩惱之德，以此彰顯法身。凈土宗認為，佛的說法、報身是不分的，並非應化身。所以《佛地經》說：『是薄伽梵，最清凈的覺悟者，達到法界的極致，窮盡虛空，直至未來。』如果按照其他經典，大多將『佛』字翻譯為『覺者』，意為心體遠離妄念，覺悟了真妄的體性和現象。『覺』具有三種含義：自覺、覺他、覺滿。如果按照《佛地論》，則具有十種含義：具備二智，遠離二障，對於一切體性和現象能夠自我開悟，也能開悟一切有情眾生，如同從睡夢中醒來，如同蓮花開放，所以稱為『佛』。如果依據《華嚴經》，則有十種佛：成正覺佛、愿佛、業報佛、住持佛、涅槃佛、法界佛、心佛、三昧佛、本性佛、隨樂佛。如果超出其本體，就是圓覺。

如同題目中解釋的『二說處』，依據真如理體，『處』是成就的意思。意為佛進入法性之源，顯現無邊無礙的剎土，也不一定區分自受用和他受用，所以說『依真』。然而，許多大乘經典都是在凈土中宣說的，現在略舉十部作為例子：如《深密經》、《法集經》、《稱讚大乘經》、《密嚴經》、《心印經》、《興顯經》、《大毗盧經》、《入印法門經》、《虛空藏經》。《佛地經》說：『如是我聞，一時，薄伽梵住在最勝光曜的境界，放出大光明，普照無邊世界，周遍圓滿，超越三界所行之處。』該論解釋說：這是受用土所攝，說這部經的佛是受用身。這個凈土的量是無邊無際的。如果這樣，這部經是地上菩薩所應見聞的，為什麼在這個化土中結集流佈呢？論中自答說：佛是為地上諸菩薩宣說的，讓他們傳法的人結集流通。又說：宣說這部經的時候，地...

【English Translation】 English version: When listening to the Dharma, the mind and its objects dissolve, and wisdom merges the mundane and the sacred. It is like the original meeting, when all dualistic dharmas return to oneness.

Bhagavan: means 'Lord of Accomplishment'. As the Nirvana Sutra says, 'That which can destroy afflictions is called Bhagavan,' which is the virtue of cutting off afflictions, thereby revealing the Dharmakaya. Pure Land Buddhism believes that the Buddha's teachings and Sambhogakaya are inseparable, not Nirmāṇakāya. Therefore, the Buddhabhumi Sutra says, 'This Bhagavan is the purest enlightenment, reaching the limit of the Dharmadhatu, exhausting space, and extending to the future.' According to other sutras, the word 'Buddha' is often translated as 'Awakened One,' meaning that the mind is free from delusion, and one is awakened to the true and false nature of reality. 'Awakening' has three meanings: self-awakening, awakening others, and complete awakening. According to the Buddhabhumi Shastra, it has ten meanings: possessing two wisdoms, being free from two obscurations, being able to self-awaken to all natures and phenomena, and also being able to awaken all sentient beings, like waking from a dream, like a lotus flower blooming, therefore called 'Buddha.' According to the Avatamsaka Sutra, there are ten Buddhas: Buddha of Perfect Enlightenment, Buddha of Vow, Buddha of Karmic Retribution, Buddha of Abiding, Buddha of Nirvana, Buddha of Dharmadhatu, Buddha of Mind, Buddha of Samadhi, Buddha of Original Nature, Buddha of Delight. If it transcends its essence, it is Perfect Enlightenment.

As explained in the title, 'two places of teaching,' according to the principle of Suchness, 'place' means accomplishment. It means that the Buddha enters the source of Dharmata, manifesting boundless and unobstructed Buddha-fields, and does not necessarily distinguish between self-enjoyment and others' enjoyment, therefore it is said 'according to Suchness.' However, many Mahayana sutras are taught in Pure Lands. Now, ten are briefly listed as examples: such as the Samdhinirmocana Sutra, the Dharma Samgraha Sutra, the Mahayana-samgraha Sutra, the Ghanavyuha Sutra, the Heart Seal Sutra, the Sutra of Flourishing Manifestation, the Mahavairocana Sutra, the Entering the Mudra Dharma Sutra, and the Akasagarbha Sutra. The Buddhabhumi Sutra says, 'Thus have I heard, at one time, Bhagavan resided in the realm of supreme light and radiance, emitting great light, universally illuminating boundless worlds, completely encompassing, transcending the realm of the three realms.' The commentary explains: This is included in the Sambhogakaya-bhumi, and the Buddha who speaks this sutra is the Sambhogakaya. The measure of this Pure Land is boundless. If so, this sutra should be seen and heard by Bodhisattvas on the ground, why is it compiled and circulated in this transformation land? The commentary answers itself: The Buddha is teaching for the Bodhisattvas on the ground, so that those who transmit the Dharma can compile and circulate it. It also says: When this sutra is taught, the earth...

前大眾。見變化身居此穢土為其說法。地上大眾。見受用身居佛凈土為其說法。所聞雖同所見各別。而傳法者。為令眾生聞勝希愿證佛功德。故就勝者所見結集。言婆伽梵住最勝等。文中二。初攝相歸真。后稱真現土。初中三。一標入智用之源。二明與凡聖同體。三總彰稱體圓遍。今初標入智用之源。

入于神通大光明藏　藏即寶性法界藏。起信心真如。是諸佛眾生之本源。神通光明之性體。塵沙德用並蘊其中。百千通光皆從斯起。故云藏也。亦名法性。土亦名常寂光土。息諸分別。智與理冥名為入矣。然諸佛有常光放光。若約常光光即是藏。謂心性本明。迷之似闇。妄想既盡顯煥無涯。故論云。心性不起即是大智慧光明遍照法界。若約所放光及所起通。即神通光明之藏。

三昧正受　唐梵雙彰也。安住藏中不受諸受名為正受。又三昧此云正思。謂在定時。于所緣境審正思察故。二明與凡聖同體者。既入其源即同其體。故論云。無漏無明種種業幻。皆同真如性相。華嚴亦云。心佛及眾生。是三無差別。文中二。初明聖同。

一切　十方三世。

如來　本覺名如始覺名來。始本不二名曰如來。是則眾生有本無始。是如不來。

光嚴　重重交光照曜炳著。

住　安住永絕攀緣。

【現代漢語翻譯】現代漢語譯本：先前的大眾，見到佛以變化身居住在這污穢的國土，為他們說法。地上的大眾，見到佛以受用身居住在清凈的佛土，為他們說法。所聽聞的法義雖然相同，但各自所見不同。而傳法者，是爲了讓眾生聽聞殊勝的希愿，證得佛的功德，所以就殊勝者所見而結集，說『婆伽梵（Bhagavan，世尊）住在最勝之處』等等。文中分為兩部分：首先是攝相歸真，然後是稱真現土。首先的部分分為三點：一、標示進入智慧作用的根源；二、闡明與凡夫聖人同體；三、總的彰顯稱體圓滿周遍。現在先標示進入智慧作用的根源。

『入于神通大光明藏』，藏即寶性法界藏。《起信論》說，真如是諸佛眾生的本源，是神通光明的性體，塵沙般的德用都蘊含在其中，百千種神通光明都從此生起，所以稱為『藏』。也叫做法性土，也叫做常寂光土。止息一切分別，智慧與真理冥合，就叫做『入』了。然而諸佛有常光和放光，如果就常光來說，光就是藏，意思是心性本來光明，迷惑時好像黑暗，妄想消盡就顯現出無邊無際的光明。所以《論》中說，『心性不起就是大智慧光明遍照法界』。如果就所放的光和所起的神通來說，就是神通光明的藏。

『三昧正受』，這是唐梵合稱。安住在藏中，不接受諸受，叫做正受。又，三昧，這裡翻譯為正思，意思是在禪定時，對於所緣的境界審慎而正確的思察。第二部分闡明與凡夫聖人同體。既然進入了那個根源，就與它同體。所以《論》中說，『無漏無明種種業幻，都與真如性相同』。《華嚴經》也說，『心、佛及眾生，是三無差別』。文中分為兩部分，首先闡明聖人相同。

『一切』，指十方三世。

『如來』，本覺叫做如，始覺叫做來，始覺和本覺不二叫做如來。這樣說來，眾生有本無始，是如而不來。

『光嚴』，重重交織的光芒照耀，非常顯著。

『住』，安住，永遠斷絕攀緣。

【English Translation】 English version: The previous assembly saw the Transformation Body (Nirmanakaya) of the Buddha residing in this defiled land, expounding the Dharma for them. The assembly on the ground saw the Reward Body (Sambhogakaya) of the Buddha residing in the pure Buddha-land, expounding the Dharma for them. Although what was heard was the same, what was seen was different. The Dharma-preacher, in order to enable sentient beings to hear sublime aspirations and realize the Buddha's merits, therefore compiled based on what was seen by the superior ones, saying, 'Bhagavan (Bhagavan, The World Honored One) dwells in the most excellent place,' and so on. The text is divided into two parts: first, gathering phenomena to return to truth; second, praising the truth and manifesting the land. The first part is divided into three points: 1. Marking the entry into the source of wisdom's function; 2. Clarifying the sameness with ordinary beings and sages; 3. Generally manifesting the completeness and pervasiveness of the essence. Now, first marking the entry into the source of wisdom's function.

'Entering the Great Light Treasury of Spiritual Powers (Abhijna-Mahaprabha-Kośa)', the Treasury is the Treasure-Nature Dharma-Realm Treasury. The Awakening of Faith says that Suchness (Tathata) is the origin of all Buddhas and sentient beings, the essential nature of spiritual powers and light, with countless virtues contained within, and hundreds of thousands of spiritual powers and lights arise from it, hence it is called 'Treasury'. It is also called Dharma-Nature Land, also called the Land of Eternal Tranquility and Light. Ceasing all discriminations, wisdom and principle merge, which is called 'entering'. However, Buddhas have constant light and emitted light. If referring to constant light, the light is the Treasury, meaning the nature of mind is originally bright, seeming dark when deluded, and when delusions are exhausted, boundless light appears. Therefore, the Treatise says, 'When the nature of mind does not arise, it is great wisdom light illuminating the entire Dharma-realm.' If referring to the emitted light and the arising spiritual powers, it is the Treasury of Spiritual Powers and Light.

'Samadhi Proper Reception (Samadhi-Samyak-Pratilabdha)', this is a combination of Tang (Chinese) and Sanskrit. Abiding in the Treasury, not receiving any receptions, is called Proper Reception. Also, Samadhi here is translated as Proper Thought, meaning in meditation, one carefully and correctly contemplates the object of focus. The second part clarifies the sameness with ordinary beings and sages. Since one has entered that source, one is the same as it. Therefore, the Treatise says, 'Non-leaking ignorance, various karmic illusions, are all the same as the nature and characteristics of Suchness.' The Avatamsaka Sutra also says, 'Mind, Buddha, and sentient beings, these three are without difference.' The text is divided into two parts, first clarifying the sameness of sages.

'All', refers to the ten directions and three times.

'Tathagata (Tathagata)', Original Awakening is called Suchness (Tatha), Initial Awakening is called Coming (Agata), Initial and Original Awakening being non-dual is called Tathagata. In this way, sentient beings have an origin without beginning, it is Suchness without coming.

'Splendor of Light (Prabha-Vyūha)', layers upon layers of interwoven light shining brightly.

'Dwelling (Sthita)', abiding, forever severing clinging.

持　任持不失不壞后明凡同。

是諸眾生清凈覺地　迷真起妄妄見眾生。妄體元空。全是本覺。心地妄不能染故云清凈。故論云。一切眾生本來常住入于涅槃。然聖證此境。直曰住持。凡不知同但指覺地。三總彰稱體圓遍。

身心寂滅平等本際　凡聖身心取相似異。相皆虛妄當體寂滅。寂滅故平等皆同一際。即圓覺本際。

圓滿十方　既與覺體無異故。隨體圓滿周遍法界。

不二隨順　隨順不二也。西域語倒。譯者回文不盡故也。生死涅槃為二。凡夫順生死。二乘趣涅槃今皆不住故云隨順。又依報則凈穢不二。正報則生佛不二。克體則身心不二。通該則自他不二。與此相應是隨順矣。二稱真現土。

于不二境　佛無現土之念。如明鏡無心。

現諸凈土　無念而應緣。如明鏡無心而現像。故肇公云。凈土穢土益隨眾生之所宜。凈者示之以寶玉。穢者示之以瓦礫。美惡自彼於我無定。無定之土乃名凈土。隨類普應。故云諸也。然土雖多種不出其三。一法性。二受用。三變化。若開受用自他即成四土。統唯二種。謂凈及穢。或性及相。然此二種。一質不成凈穢虧盈。異質不成一理齊平。有質不成搜原則冥。無質不成緣起萬形故。形奪圓融無有障礙。前凡聖一體者。從自受用入法性

【現代漢語翻譯】現代漢語譯本『持』，是任持而不失壞，後來明白與凡夫相同。

是說一切眾生的清凈覺地（指本覺真心），因為迷惑真性而生起虛妄，虛妄地見到眾生。虛妄的本體原本是空，完全是本覺。心地的虛妄不能污染，所以說是清凈。所以《楞伽經》說：『一切眾生本來常住于涅槃。』然而聖人證悟了這個境界，直接說是住持。凡夫不知道，只說是覺地。這三句總括地彰顯了覺體的圓滿周遍。

身心寂滅，平等本際（指圓覺的本體）。凡夫和聖人的身心，看起來相似而又相異，但這些相都是虛妄的，當體就是寂滅。因為寂滅，所以平等，都同一于本際，也就是圓覺的本際。

圓滿十方（指圓覺的功用）。既然與覺體沒有差異，所以隨著覺體的圓滿而周遍法界。

不二隨順，是隨順不二的境界。這是西域的語序顛倒，翻譯的人沒有完全按照原文的意思翻譯。生死和涅槃是二，凡夫順著生死，二乘追求涅槃，現在都不執著，所以說是隨順。而且，依報來說，凈土和穢土沒有分別；正報來說，眾生和佛沒有分別；就本體來說，身和心沒有分別；總的來說，自己和他人沒有分別。與此相應，就是隨順了。這是稱讚真實顯現的國土。

于不二境（指佛的境界），佛沒有顯現國土的念頭，就像明鏡沒有心。

現諸凈土（指佛的應化）。沒有念頭而應緣，就像明鏡沒有心而顯現影像。所以肇公說：『凈土和穢土，都隨著眾生的適宜而顯現。對於喜歡清凈的，就給他看寶玉；對於喜歡污穢的，就給他看瓦礫。美和丑在於他們自己，對於我來說沒有定性。』沒有定性的國土才叫做凈土。隨著不同的類別普遍應現，所以說是『諸』。然而國土雖然有很多種，但不出三種：一是法性土，二是受用土，三是變化土。如果分開受用土的自受用和他受用，就成了四土。總的來說只有兩種，就是凈土和穢土，或者說是性土和相土。然而這兩種，單一的體性不能成就，凈和穢就會有虧盈；不同的體性不能成就，一理就不能齊平；有體性不能成就，搜尋原則就會陷入冥昧；沒有體性不能成就，緣起就不能顯現萬形。所以，形奪圓融，沒有障礙。前面說的凡聖一體，是從自受用土進入法性土。

【English Translation】 English version 'Holding' means maintaining without loss or decay, later understanding it to be the same as ordinary beings.

This refers to the pure enlightened ground (the original enlightened true mind) of all sentient beings, arising from delusion of the true nature, falsely perceiving sentient beings. The substance of delusion is originally empty, entirely the original enlightenment. The delusion of the mind-ground cannot be tainted, hence it is called pure. Therefore, the Laṅkāvatāra Sūtra says: 'All sentient beings are originally and constantly abiding in Nirvana.' However, sages who realize this state directly call it abiding. Ordinary people do not understand, only referring to it as the ground of enlightenment. These three sentences comprehensively manifest the completeness and pervasiveness of the enlightened body.

Body and mind are in tranquil extinction, the fundamental source of equality (referring to the essence of perfect enlightenment). The bodies and minds of ordinary beings and sages appear similar yet different, but these appearances are all illusory, and their very essence is tranquil extinction. Because of tranquil extinction, there is equality, all being the same source, which is the fundamental source of perfect enlightenment.

Perfectly complete in the ten directions (referring to the function of perfect enlightenment). Since there is no difference from the enlightened body, it pervades the Dharma Realm along with the completeness of the enlightened body.

'Non-duality in accordance' means in accordance with the state of non-duality. This is a reversal of the Western Region's word order, and the translator did not fully translate the original meaning. Saṃsāra (birth and death) and Nirvana are two. Ordinary people follow saṃsāra, and Śrāvakas (Two Vehicles) pursue Nirvana, but now they are not attached to either, hence it is called 'in accordance'. Moreover, in terms of dependent retribution, pure lands and impure lands are not different; in terms of principal retribution, sentient beings and Buddhas are not different; in terms of essence, body and mind are not different; generally speaking, self and others are not different. Being in accordance with this is 'in accordance'. This praises the truly manifested land.

In the realm of non-duality (referring to the state of the Buddha), the Buddha has no thought of manifesting a land, like a clear mirror without a mind.

Manifesting various pure lands (referring to the Buddha's response to conditions). Responding to conditions without thought, like a clear mirror manifesting images without a mind. Therefore, Venerable Zhao said: 'Pure lands and impure lands manifest according to the suitability of sentient beings. To those who like purity, show them jewels; to those who like filth, show them tiles. Beauty and ugliness are in themselves, and there is no fixed nature for me.' A land without a fixed nature is called a pure land. Universally responding to different categories, hence it is called 'various'. However, although there are many kinds of lands, they do not go beyond three: first, the Dharmatā (nature) land; second, the enjoyment land; and third, the transformation land. If the self-enjoyment and other-enjoyment of the enjoyment land are separated, it becomes four lands. Generally, there are only two kinds, namely pure lands and impure lands, or nature lands and appearance lands. However, in these two kinds, a single substance cannot be achieved, and purity and impurity will have deficiencies; different substances cannot be achieved, and one principle cannot be equal; if there is substance, searching for principles will fall into obscurity; if there is no substance, pratītyasamutpāda (dependent origination) cannot manifest myriad forms. Therefore, form seizes perfect fusion, without obstruction. The aforementioned unity of ordinary beings and sages is from entering the Dharmatā land from the self-enjoyment land.

土。此應諸菩薩即從法性現他受用。故次云。與大菩薩乃至同住如來平等法會。三同體法眾文三。二總標。

與(並及)大　登地已上。

菩　菩提此云覺。即所求佛果。

薩　薩埵此云有情。即所化眾生。又此人有了悟之覺。余緣慮之情。又此是求菩提之有情也。

摩訶薩　摩訶大也。謂此有情信大法解大義發大心趣大果修大行證大道故。故華嚴中地前云摩訶薩。然今例者唯是地上。

十萬人(標數)俱　一時一處一別列。

其名曰　夫聖人無名為物立稱。多依行德。隨宜別標。標立千差皆有所表。今各以所論法義對釋其名。文理昭然。非強穿鑿。

文殊師利菩薩　此云妙首。亦云妙吉祥。表信解之智故。亦云妙德。表證智故。文中說本起因地。究真妄以成正解。成就信根故。請問人當此菩薩。

普賢菩薩　略有三釋。一約自體。體性周遍曰普。隨緣成德曰賢。二約諸位。曲濟無遺曰普。鄰極亞聖曰賢。三約當位德無不周曰普。調柔善順曰賢。表于理行。今此門中依圓覺妙心徴幻法。而明正行。故當其問行解不二。即是毗盧遮那。是為三聖。故次文殊。

普眼菩薩　由此法門令觀身心無體。根識塵境。世及出世。自身他身。一切清凈遍滿法界。普同諸佛。

【現代漢語翻譯】現代漢語譯本：土。此處應指諸菩薩從法性顯現他受用身。因此接著說：『與大菩薩乃至同住如來平等法會』。三同體法眾，分為三部分，這是第二部分的總標。

『與』（並及）：表示一同。

『大』：指登地（菩薩十地）以上的菩薩。

『菩』（菩提）：此譯為『覺』，即所求的佛果。

『薩』（薩埵）：此譯為『有情』，即所教化的眾生。此外，此人具有了悟的覺性，以及為眾生考慮的情懷。又指此為求菩提的有情。

『摩訶薩』（摩訶薩埵）：『摩訶』意為『大』。指此有情信奉大法，理解大義，發廣大心，趣向大果，修廣大行，證得大道。因此，《華嚴經》中將登地前的菩薩稱為摩訶薩。然而，現在這裡所例舉的，僅指登地菩薩。

『十萬人』（標數）：表示一時、一處、一別列。

『其名曰』：聖人本無名，因事物而立稱。多依據其行持和德行，隨宜而特別標示。標立的名稱千差萬別，都各有其所表之義。現在各自以所論的法義來對應解釋其名，文理昭然，並非牽強附會。

『文殊師利菩薩』：此譯為『妙首』，也譯為『妙吉祥』，表示信解之智。也譯為『妙德』，表示證智。經文中講述其本起因地，窮究真妄以成就正解，成就信根。因此，請問之人當爲此菩薩。

『普賢菩薩』：略有三種解釋。一是從自體來說，體性周遍稱為『普』，隨緣成就德行稱為『賢』。二是從諸位來說，盡力救濟沒有遺漏稱為『普』，鄰近極位亞聖稱為『賢』。三是從當位來說，德行沒有不周遍的稱為『普』，調柔善良和順的稱為『賢』。表示理行。現在此法門中，依據圓覺妙心來探究幻法，從而闡明正行。因此，由他來提問，行解不二，即是毗盧遮那（Vairocana）。是為三聖。因此在文殊（Manjusri）之後。

『普眼菩薩』：由此法門，使人觀察身心無自性，根、識、塵、境，世間和出世間，自身和他人，一切清凈遍滿法界，普遍與諸佛相同。

【English Translation】 English version: Earth. This refers to the Bodhisattvas manifesting their Sambhogakaya (enjoyment body) from Dharmadhatu (the nature of reality). Hence, it continues, 'Together with great Bodhisattvas, dwelling in the Tathagata's (Thus Come One's) equal Dharma assembly.' The third, the Dharma assembly of the same essence, is divided into three parts, with the second being a general introduction.

'With' (together with): Indicates being together.

'Great': Refers to Bodhisattvas above the tenth Bhumi (stage of a Bodhisattva).

'Bodhi' (Bodhi): Translated as 'awakening,' which is the Buddha fruit sought.

'Sattva' (Sattva): Translated as 'sentient being,' which refers to the beings to be taught. Furthermore, this person possesses the awakening of understanding and the compassion for sentient beings. It also refers to the sentient being seeking Bodhi.

'Mahasattva' (Mahasattva): 'Maha' means 'great.' It refers to this sentient being who believes in the great Dharma, understands the great meaning, generates the great mind, aspires to the great fruit, cultivates the great practice, and attains the great path. Therefore, in the Avatamsaka Sutra (Flower Garland Sutra), Bodhisattvas before the Bhumis are called Mahasattvas. However, the examples here refer only to Bodhisattvas on the Bhumis.

'Ten thousand people' (numerical designation): Indicates at one time, in one place, in one separate arrangement.

'Their names are': Sages have no names of their own, but names are established based on things. They are often based on conduct and virtue, with special designations according to suitability. The established names vary greatly, each with its own meaning. Now, each name is explained in relation to the Dharma meaning being discussed, making the reasoning clear and not forced.

'Manjusri Bodhisattva': Translated as 'Wonderful Head' or 'Wonderful Auspiciousness,' representing the wisdom of faith and understanding. Also translated as 'Wonderful Virtue,' representing the wisdom of realization. The text speaks of his original cause and ground, thoroughly investigating truth and falsehood to achieve correct understanding, thus establishing the root of faith. Therefore, this Bodhisattva is the one who asks the questions.

'Samantabhadra Bodhisattva': There are roughly three explanations. First, in terms of his own essence, the pervasiveness of his nature is called 'Samanta' (universal), and the accomplishment of virtue according to conditions is called 'Bhadra' (worthy). Second, in terms of the stages, exerting effort to save without omission is called 'Samanta,' and being close to the ultimate position of a near-sage is called 'Bhadra.' Third, in terms of the present position, the completeness of virtue is called 'Samanta,' and being harmonious, gentle, and compliant is called 'Bhadra.' It represents principle and practice. Now, in this Dharma gate, the illusory Dharma is investigated based on the wonderful mind of Perfect Enlightenment, thereby clarifying correct practice. Therefore, he is the one who asks the questions, with practice and understanding being inseparable, which is Vairocana. These are the Three Sages. Therefore, he follows Manjusri.

'Prabuddha-netra Bodhisattva': Through this Dharma gate, one observes that the body and mind have no self-nature, the roots, consciousnesses, sense objects, and realms, the mundane and supramundane, oneself and others, all are pure and pervade the Dharmadhatu, universally the same as all Buddhas.

觀行成就頓見如此境界。是真普眼也。此含悲智。謂普見諸法清凈。是大智普眼。普見眾產生佛。是大悲普眼。

金剛藏菩薩　從喻為名。金剛堅而複利。堅則無物可壞。利則能壞一切。此菩薩智亦爾。煩惱不能侵。外魔不能。動堅也。能破諸障斷人疑惑。利也。故起三重甚深之難。以消末世之疑。疑心既無。即具無盡功德。故復云藏。

彌勒菩薩　此云慈氏。慈是其姓氏也。名阿逸多。此云無勝。勝德過人故。今以姓而呼但云彌勒。由此門深究愛根蕩除細惑。所以五代修證皆屬輪迴。彌勒是等覺菩薩一生補處。表除微細惑習即得正覺圓明。

清凈慧菩薩　表在此門修證地位因果相中。而智慧不住不著。虛心忘相。不為行位差別之相所染。

威德自在菩薩　三觀成就功用猛利。邪魔不能嬈。妄惑不侵故。

辯音菩薩　佛以一音逗于萬類。雖此門統明三觀。而隨機單復不同。故二十五輪各皆證入。此菩薩善能辯別隨類圓音。故當其問。

凈諸業障菩薩　一切業障盡依四相而生。此門問答。除之諸業自然清凈。

普覺菩薩　從前諸過已離四相又除然于用意行心仍余作止任滅之病。覺猶未普。至此抉擇四病覺性無瑕。普覺諸病故當此矣。若具指者。普覺本末。普覺粗細。普覺淺

【現代漢語翻譯】現代漢語譯本：觀行成就，頓時見到如此境界，這是真正的普眼啊！此中包含悲智。所謂普見諸法清凈，是大智普眼；普見眾產生佛，是大悲普眼。

金剛藏菩薩（Vajragarbha Bodhisattva）：從比喻命名。金剛堅固而鋒利，堅固則沒有東西可以破壞它，鋒利則能破壞一切。這位菩薩的智慧也是如此，煩惱不能侵擾，外魔不能動搖，這是堅固；能破除各種障礙，斷除人們的疑惑，這是鋒利。所以發起三重甚深的提問，以消除末世的疑惑。疑惑之心既然消除，就具備無盡的功德，所以又稱為藏。

彌勒菩薩（Maitreya Bodhisattva）：這裡稱為慈氏，慈是他的姓氏。名字是阿逸多（Ajita），這裡稱為無勝，勝德超過他人。現在用姓氏來稱呼，只說彌勒。由此法門深入探究愛根，盪滌細微的惑，所以五代修證都屬於輪迴。彌勒是等覺菩薩，一生補處，表示去除微細的惑習，就能得到正覺圓明。

清凈慧菩薩（Vishuddhamati Bodhisattva）：表示在此法門修證的地位、因果相中，而智慧不住著，虛心忘相，不被行位差別的相所染。

威德自在菩薩（Vikurvana Bodhisattva）：三觀成就，功用猛利，邪魔不能擾亂，妄惑不能侵入。

辯音菩薩（Bhashasvara Bodhisattva）：佛以一音教化萬類，雖然此法門統攝明瞭三觀，但隨眾生的根機，有單有復不同，所以二十五輪各各自證悟入道。這位菩薩善於分辨隨類的圓滿音聲，所以由他來提問。

凈諸業障菩薩（Sarvakarmavaranavishodhana Bodhisattva）：一切業障都依四相而生。此法門的問答，去除四相，各種業障自然清凈。

普覺菩薩（Samantabhadra Bodhisattva）：從前面諸過失已經遠離四相，又除去了四相，然而在用心行持時，仍然有作、止、任、滅的毛病，覺悟還未普遍。到這裡決斷選擇四種毛病，覺性沒有瑕疵，普遍覺悟各種毛病，所以由他來提問。如果具體來說，是普遍覺悟本末，普遍覺悟粗細，普遍覺悟淺深。

【English Translation】 English version: With the accomplishment of contemplation and practice, one suddenly sees such a state. This is the true Universal Eye! It contains both compassion and wisdom. 'Universally seeing the purity of all dharmas' is the Universal Eye of Great Wisdom. 'Universally seeing sentient beings attain Buddhahood' is the Universal Eye of Great Compassion.

Vajragarbha Bodhisattva: Named from a metaphor. Vajra is firm and sharp. Being firm, nothing can destroy it; being sharp, it can destroy everything. The wisdom of this Bodhisattva is also like this: afflictions cannot invade, and external demons cannot shake it—this is firmness. It can break through all obstacles and cut off people's doubts—this is sharpness. Therefore, he initiates the three profound questions to eliminate the doubts of the degenerate age. Once the mind of doubt is eliminated, one possesses endless merits, hence the name 'Garbha' (store).

Maitreya Bodhisattva: Here called 'The Kindred of Kindness,' kindness being his surname. His name is Ajita, here called 'Invincible,' surpassing others in virtuous qualities. Now, he is addressed by his surname, simply as Maitreya. By deeply investigating the root of love through this Dharma gate and eradicating subtle delusions, the cultivation and realization of the Five Dynasties all belonged to reincarnation. Maitreya is a Bodhisattva of Equal Enlightenment, a successor in one lifetime, representing the removal of subtle habitual delusions to attain perfect and complete enlightenment.

Vishuddhamati Bodhisattva: Represents that in the stages of cultivation and realization, and in the aspect of cause and effect, within this Dharma gate, wisdom does not dwell or cling. One empties the mind, forgets appearances, and is not tainted by the appearances of differences in stages of practice.

Vikurvana Bodhisattva: With the accomplishment of the Three Contemplations, the function is vigorous and sharp. Evil demons cannot disturb, and deluded thoughts cannot invade.

Bhashasvara Bodhisattva: The Buddha teaches all beings with one sound. Although this Dharma gate comprehensively clarifies the Three Contemplations, it varies according to the individual capacities of beings, being either singular or combined. Therefore, each of the twenty-five rounds of questioning leads to enlightenment and entry into the Path. This Bodhisattva is skilled at distinguishing the perfect sound that accords with each category of beings, hence he is the one to ask the questions.

Sarvakarmavaranavishodhana Bodhisattva: All karmic obstacles arise based on the Four Characteristics. The questions and answers in this Dharma gate eliminate these Four Characteristics, and all karmic obstacles naturally become purified.

Samantabhadra Bodhisattva: From the previous faults, one has already distanced oneself from the Four Characteristics and also eliminated them. However, in applying the mind and practicing, there still remain the illnesses of 'doing,' 'stopping,' 'letting go,' and 'annihilation.' Awakening is not yet universal. At this point, one decisively chooses the four illnesses, and the nature of awakening is without flaw. One universally awakens to all illnesses, hence he is the one to ask the questions. To be specific, it is to universally awaken to the beginning and the end, universally awaken to the coarse and the fine, and universally awaken to the shallow and the deep.

深。

圓覺菩薩　然此正宗中諸菩薩等。與佛問答。發揚本意。欲顯圓覺。但緣節節過患未盡。義意未圓。收機未普。故表法菩薩未標圓覺之名。今有三意得名圓覺。一前雖病盡理圓。仍恐下根難入。此又曲開方便三期道場。即上中下機普歸圓覺。二由前節級行解已圓。至此名為證極。證極之境更無別體。唯是圓覺。三最初標指圓覺為陀羅尼門者。從本起末。今顯義已周還至圓覺者。攝末歸本。表此三意故當此門。

賢善首菩薩　調柔善順曰賢。賢之與善義意無別。賢則亞聖。善則順理。首是頭首。欲使萬善齊興。俱順真理成正因位。亞次聖果者必藉經教流通。經教流通是賢善之首故。流通分中當此菩薩。

等　等有二意。一等所列。二等所餘。

而為上首　為十萬之標領也。三總嘆。

與諸眷屬　稱性之眾必具主伴。如華嚴說。此約自他融攝。若但約自心。即智度為母等。

皆入三昧　由入定故得住佛境。

同住如來平等法會　當爾之時凡聖體同因果一相故。言法會者。法性之會無我無人。自下正宗分中十一重問答。束之為二。初一問答。令信解真正成本起因。后十問答。令依解修行隨根證入。初者頓悟本有圓覺妙心。本無無明生死。方名真證信解。不認妄念不執異見

【現代漢語翻譯】現代漢語譯本：深。

圓覺菩薩（Yuanjue Bodhisattva）然此正宗中諸菩薩等。與佛問答。發揚本意。欲顯圓覺。但緣節節過患未盡。義意未圓。收機未普。故表法菩薩未標圓覺之名。今有三意得名圓覺。一前雖病盡理圓。仍恐下根難入。此又曲開方便三期道場。即上中下機普歸圓覺。二由前節級行解已圓。至此名為證極。證極之境更無別體。唯是圓覺。三最初標指圓覺為陀羅尼門者。從本起末。今顯義已周還至圓覺者。攝末歸本。表此三意故當此門。

賢善首菩薩（Xianshanshou Bodhisattva）調柔善順曰賢。賢之與善義意無別。賢則亞聖。善則順理。首是頭首。欲使萬善齊興。俱順真理成正因位。亞次聖果者必藉經教流通。經教流通是賢善之首故。流通分中當此菩薩。

等等有二意。一等所列。二等所餘。

而為上首為十萬之標領也。三總嘆。

與諸眷屬稱性之眾必具主伴。如華嚴說。此約自他融攝。若但約自心。即智度為母等。

皆入三昧由入定故得住佛境。

同住如來平等法會當爾之時凡聖體同因果一相故。言法會者。法性之會無我無人。自下正宗分中十一重問答。束之為二。初一問答。令信解真正成本起因。后十問答。令依解修行隨根證入。初者頓悟本有圓覺妙心。本無無明生死。方名真證信解。不認妄念不執異見

【English Translation】 English version: Deep.

Yuanjue Bodhisattva (Perfect Enlightenment Bodhisattva): However, in this main section, the Bodhisattvas and others engage in questions and answers with the Buddha, elucidating the original intent and seeking to reveal Perfect Enlightenment (Yuanjue). However, because the faults at each stage have not been completely eradicated, the meaning is not yet fully rounded, and the means of gathering in beings are not yet universal, the Bodhisattvas representing the Dharma have not yet been labeled with the name 'Perfect Enlightenment'. Now, there are three meanings for the name 'Perfect Enlightenment'. First, although the illness has been eradicated and the principle is complete, there is still concern that those of lower capacity will find it difficult to enter. Therefore, expedient means are opened up in three stages of the practice place, so that those of superior, middle, and inferior capacity can universally return to Perfect Enlightenment. Second, because the practice and understanding at each stage have already been completed, this is called the attainment of the ultimate. The state of ultimate attainment has no other entity; it is only Perfect Enlightenment. Third, the initial designation of Perfect Enlightenment as the Dharani Gate is from the root to the branch. Now that the meaning has been fully revealed and returns to Perfect Enlightenment, it is gathering the branch back to the root. These three meanings are expressed in this section.

Xianshanshou Bodhisattva (Virtuous Leader Bodhisattva): Harmonious, gentle, virtuous, and compliant are called 'virtuous'. There is no difference in meaning between 'virtuous' and 'good'. 'Virtuous' is akin to a sage, and 'good' is in accordance with principle. 'Leader' is the head. The desire is to make all virtues arise together and all comply with the true principle to achieve the position of the right cause. Those who are next to the sage fruit must rely on the circulation of scriptures and teachings. The circulation of scriptures and teachings is the head of virtue and goodness. Therefore, this Bodhisattva is in the circulation section.

'Etc.': 'Etc.' has two meanings: first, those listed; second, those remaining.

'And serve as leaders': They are the leaders of the hundred thousand. Third, a general praise.

'With all their retinues': A gathering in accordance with nature must have a host and companions, as described in the Avatamsaka Sutra. This is about the mutual inclusion of self and others. If it is only about one's own mind, then wisdom and measure are like the mother, etc.

'All enter Samadhi': Because they enter concentration, they are able to abide in the Buddha's realm.

'Residing together in the Tathagata's assembly of equal Dharma': At that time, the bodies of ordinary beings and sages are the same, and the cause and effect are of one aspect. The term 'Dharma assembly' refers to the assembly of Dharma-nature, without self or others. From here down, the elevenfold questions and answers in the main section are divided into two. The first question and answer cause true faith and understanding to become the root cause. The latter ten questions and answers cause one to rely on understanding and practice, and to attain realization according to one's capacity. The first is the sudden awakening to the inherent wonderful mind of Perfect Enlightenment, which originally has no ignorance or birth and death. This is called true realization of faith and understanding. Not recognizing deluded thoughts and not clinging to different views.

故也。成本起因者。最初發起之因。然頓教因地總有三重。初了悟覺性次發菩提心。后修菩薩行。謂若不了。自心何知正道。故多劫修行非真菩薩。次不發大心無由起行。故善財先陳已發方問行門。論中亦先問示二覺。次令發三心。後方修五行。今本起因即初二也。至文當示。文中四。一申請。二讚許。三佇聽。四正說。此四段下十皆同。初中三。初進問威儀。次正陳辭句。后三展虔誠。下十初段皆有此三。今初進問威儀。

於是　指住之辭。

文殊師利菩薩　名義已如上釋。次下皆咨求法要恭敬之儀。

在大眾中即從座起　與一切凡聖同住平等法會。從法空之體起悲濟之用。

頂禮佛足　以己最尊之頂。禮佛最卑之足敬之至也。敬是意業。意業無狀故。以身口表之。經標白言及下嘆大悲。即口業矣。

右繞　隨順義也。表順覺性。

三匝　顯佛一體三寶三身三德。表自願滅三道等。諸有三數表義例知。

長跪　安危不易。

叉手　信解合體心境交參。

而白佛言　上皆經家綴緝。次下即菩薩正陳辭句。文三。一問本起之心。

大悲　咨求法要本為眾生。故偏舉大悲之德。六波羅蜜經云。云何大悲能除重擔示勝義故。成就有情住法性故。

世尊

【現代漢語翻譯】現代漢語譯本這是關於根本起因的解釋。根本起因指的是最初發起的原因。然而，頓教的因地總共有三重：首先是了悟覺性，其次是發起菩提心，最後是修菩薩行。如果不能了悟自心，又如何得知正道呢？因此，多劫修行也並非真正的菩薩。如果不發大心，就無法開始行動。所以，善財童子先陳述自己已經發心，然後才請問修行的方法。論中也先問示二覺，然後令人發起三心，之後才修五行。現在所說的本起因，就是指最初的了悟覺性和發起菩提心。這些內容將在後面的經文中詳細說明。經文分為四個部分：一是申請，二是讚許，三是佇聽，四是正說。這四個部分在接下來的十個部分中都相同。第一個部分又分為三個小部分：一是進問威儀，二是正陳辭句，三是展現虔誠。接下來的十個部分的第一段都有這三個小部分。現在先說進問威儀。

『於是』指的是停頓之處。

『文殊師利菩薩』（Manjusri Bodhisattva）的名義已經在前面解釋過了。接下來都是諮詢求法的恭敬之儀。

『在大眾中即從座起』與一切凡夫聖人同住于平等法會。從法空的本體生起悲濟的作用。

『頂禮佛足』以自己最尊貴的頭頂，禮拜佛最卑下的足，是敬意的極致。敬是意業，意業沒有形狀，所以用身口來表達。經文標明『白言』以及下文的『嘆大悲』，就是口業了。

『右繞』是隨順的意思，表示隨順覺性。

『三匝』顯現佛一體三寶三身三德，表示自己願意滅除三道等。凡是有三的數字，都可以依此類推其含義。

『長跪』表示安穩不易。

『叉手』表示信解合體，心境交融。

『而白佛言』以上都是經家的綴緝，接下來就是菩薩正式陳述辭句。文分為三部分：一是問本起之心。

『大悲』諮詢求法本來是爲了眾生，所以特別舉出大悲的德行。《六波羅蜜經》說：『什麼叫做大悲能夠除去重擔？因為它能顯示殊勝的意義，成就一切有情眾生安住於法性之中。』

『世尊』

【English Translation】 English version This explains the fundamental cause. The fundamental cause refers to the initial cause of arising. However, the causal ground of the Sudden Teaching has three aspects: first, realizing the awakened nature; second, generating Bodhicitta (the aspiration for enlightenment); and third, cultivating the conduct of a Bodhisattva. If one does not realize one's own mind, how can one know the right path? Therefore, practicing for many kalpas (eons) is not the practice of a true Bodhisattva. If one does not generate a great mind, there is no way to begin practice. Therefore, Sudhana (善財童子) first stated that he had already generated the aspiration before asking about the methods of practice. The treatise also first asks and shows the two awakenings, then causes people to generate the three minds, and then cultivates the five practices. The fundamental cause now spoken of refers to the initial realization of awakened nature and the generation of Bodhicitta. These contents will be explained in detail in the following scriptures. The scripture is divided into four parts: first, the request; second, the approval; third, the attentive listening; and fourth, the actual explanation. These four parts are the same in the following ten parts. The first part is further divided into three small parts: first, asking about the demeanor; second, formally stating the words; and third, showing sincerity. The first paragraph of the following ten parts all has these three small parts. Now, let's first talk about asking about the demeanor.

『Then』 refers to the place of pause.

『Manjusri Bodhisattva』 (文殊師利菩薩) The meaning of the name has already been explained above. What follows are all respectful rituals of seeking the Dharma.

『In the assembly, he arose from his seat』 Residing in the Dharma assembly of equality with all ordinary and noble beings. From the substance of the emptiness of Dharma arises the function of compassion and relief.

『He prostrated at the Buddha's feet』 Using one's own most honored head to bow to the Buddha's lowest feet is the ultimate of respect. Respect is mental karma. Mental karma has no form, so it is expressed through body and speech. The scripture indicates 『speaking』 and the following 『praise of great compassion,』 which is verbal karma.

『Circled to the right』 is the meaning of following, indicating following the awakened nature.

『Three times』 Manifesting the Buddha's one substance, the Three Jewels (三寶), the Three Bodies (三身), and the Three Virtues (三德), indicating one's own willingness to extinguish the three paths, etc. All numbers with three can be inferred to have similar meanings.

『Knelt on his knees』 Indicates stability and immovability.

『Joined his palms』 Indicates that faith and understanding are united, and the mind and environment are intertwined.

『And said to the Buddha』 The above are all compiled by the sutra writers. What follows is the Bodhisattva formally stating his words. The text is divided into three parts: first, asking about the mind of the fundamental cause.

『Great compassion』 Asking for the Dharma is originally for the sake of sentient beings, so the virtue of great compassion is especially mentioned. The 『Six Paramita Sutra』 says: 『What is great compassion that can remove heavy burdens? Because it can show the supreme meaning, accomplishing all sentient beings dwelling in the Dharma nature.』

『World Honored One』 (世尊)

第十號也。具上九號為世所尊。

愿為此會　平等法會。

諸來法眾　皆稱法性故。

說于　指下所請宣說之法。

如來本起　佛昔根本所起最初之法。

清凈　圓照本體元無煩惱。

因地　因行所依之心地也。上文云。是諸眾生清凈覺地。

法行　稱真法之行。大集經說。若有比丘讀誦如來十二部經。樂為四眾敷揚廣說思惟其義。是名樂讀乃至是名思惟。不名法行若有比丘能觀身心。乃至境界都息。永離煩惱其心寂靜我則說之名為法行。然菩薩所請說者。意云。夫求果者必觀于因。因若非真果還是妄。如造真金佛像。先須辯得真金。成像之時體無增減故。請說本起因地。為萬行所依也。下文佛答。照圓凈覺本無無明等。為因體也。即前第一重了悟覺性。二問發心離病。

及說　及有二義。一簡前義。顯是二問。二合集義非但請說因地。亦及請說發心。

菩薩于大乘中　大乘之體是本始覺。今請于覺悟心中說發心。

發清凈心　即前第二發菩提心也。直心正念真如故清凈矣。故偈中直云。菩提心也。華嚴云。忘失菩提心而修諸善根。魔所攝持。既為所攝。即過患眾多。故請發心因緣令得永離。且中間忘失善根。猶彼攝持況都未發心諸行。豈離彼業。

【現代漢語翻譯】第十號也，具備前面九號所說的，為世人所尊敬。

愿爲了這次集會，舉辦平等的佛法集會。

所有前來聽法的聽眾，都能符合佛法的本性。

請您宣說，您手指所指向的，我們所請求宣說的佛法。

如來最初的修行，佛陀過去根本的最初的修行方法。

清凈，圓滿照耀的本體，原本沒有煩惱。

因地（hetu-bhumi），是修行所依賴的心地。前面說，這些眾生的清凈覺悟之地。

法行（dharma-caryā），符合真如佛法的修行。《大集經》說，如果有比丘讀誦如來的十二部經典，喜歡為四眾廣泛宣揚解說，思考其中的含義，這叫做喜歡讀誦，乃至叫做思考，不叫做法行；如果有比丘能夠觀察身心，乃至境界都止息，永遠脫離煩惱，他的心寂靜，我就說這叫做法行。然而菩薩所請求宣說的，意思是說，求果的人必須觀察因，因如果不真，果還是虛妄的。如同製造真金佛像，首先必須辨別出真金，成像的時候本體沒有增減。所以請求宣說最初的因地（hetu-bhumi），作為萬行所依賴的基礎。下文佛陀回答說，照耀圓滿清凈的覺悟，原本沒有無明等等，作為因的本體。就是前面第一重了悟覺性，二問發心離病。

以及宣說，及有二種含義。一是簡要說明前面的含義，顯示這是兩個問題。二是合集的意思，不只是請求宣說因地（hetu-bhumi），也包括請求宣說發心。

菩薩在大乘（Mahāyāna）中，大乘（Mahāyāna）的本體是本始覺悟，現在請求在覺悟的心中宣說發心。

發起清凈心，就是前面第二重發菩提心。因為直心正念真如，所以清凈。所以偈頌中直接說，菩提心。華嚴經說，忘失菩提心而修習各種善根，會被魔所控制。既然被魔所控制，就會有過患。所以請求宣說發心的因緣，使我們能夠永遠脫離。而且中間忘失善根，尚且被魔控制，何況完全沒有發心，各種修行，怎麼能脫離魔業呢？

【English Translation】 This is the tenth, possessing the virtues of the previous nine, and is revered by the world.

May this assembly be a gathering of equal Dharma.

May all Dharma practitioners who come here be in accordance with the nature of Dharma.

Please explain the Dharma that you point to, the Dharma that we request you to expound.

The original practice of the Tathagata (如來), the fundamental and initial practice of the Buddha in the past.

Purity, the perfectly illuminating essence, originally without afflictions.

The causal ground (hetu-bhumi), the ground of the mind upon which practice relies. As mentioned earlier, it is the pure awareness ground of all beings.

Dharma practice (dharma-caryā), practice in accordance with true Dharma. The Mahasamghata Sutra (大集經) says, 'If a Bhikshu (比丘) recites the twelve divisions of the Sutras of the Tathagata (如來), enjoys expounding and widely explaining them to the four assemblies, and contemplates their meaning, this is called enjoying recitation, and even called contemplation, but it is not called Dharma practice. If a Bhikshu (比丘) can observe the body and mind, and even all realms cease, and is forever free from afflictions, and his mind is tranquil, I will say that this is called Dharma practice.' However, what the Bodhisattva (菩薩) requests to be explained means that those who seek the fruit must observe the cause. If the cause is not true, the fruit is still false. Just like making a true gold Buddha statue, one must first identify true gold. When the image is formed, the essence does not increase or decrease. Therefore, he requests to explain the original causal ground (hetu-bhumi) as the foundation upon which all practices rely. The Buddha answers below, 'Illuminating perfect pure awareness originally has no ignorance,' as the essence of the cause. This is the first level of understanding awareness, and the second question is about generating the mind and leaving behind illness.

'And explaining,' 'and' has two meanings. First, it briefly explains the previous meaning, showing that these are two questions. Second, it has the meaning of combining, not only requesting to explain the causal ground (hetu-bhumi), but also including the request to explain generating the mind.

The Bodhisattva (菩薩) in the Mahayana (大乘), the essence of the Mahayana (大乘) is original enlightenment. Now, he requests to explain generating the mind within the enlightened mind.

Generating a pure mind is the second level of generating Bodhicitta (菩提心). Because of the straightforward mind and right mindfulness of true suchness, it is pure. Therefore, the verse directly says, 'Bodhicitta (菩提心).' The Avatamsaka Sutra (華嚴經) says, 'Forgetting Bodhicitta (菩提心) and cultivating various roots of goodness will be controlled by Mara (魔).' Since one is controlled by Mara (魔), there will be many faults. Therefore, he requests to explain the causes and conditions of generating the mind, so that we can be forever free. Moreover, forgetting the roots of goodness in the middle is still controlled by Mara (魔), let alone those who have not generated the mind at all. How can various practices be free from the karma of Mara (魔)?

遠離諸病　一發之後永無忘失。無忘失故魔惑不嬈。下佛答。有無俱離覺照亦泯。能所絕等即離諸病。此乃不發一切心。名真發清凈心也。三明遠被當來。

能使未來末世眾生　佛滅度后正法像法各一千年。末法萬年。末法即為末世。去聖遙遠深可懸憂。故顯益中偏垂結指。又初標此會。后結當來。影略而言。現未俱益。金剛三昧經中解脫菩薩。亦為末劫五濁眾生。請宣一味決定真實令等同解脫。

求大乘者。不墮邪見　謂末法中正解難得。其有或恣心五欲。或宗習異道。或執滯二乘者。置之言外。總有發意唯求大乘。若不聞此法門亦墮邪見。離本心外別有所求。見妄見真併爲邪見。后三展虔誠。

作是語已　正語而禮非儀也。

五體　四支及頭。

投地　不唯拜手而已。

如是三請終而復始　若唯一度未展虔誠。若過於三禮煩則亂。故三週終始。顯示真心。佛雖已知垂範應爾。二讚許。

爾時　文殊禮畢之時。

世尊告文殊師利菩薩言　先贊后許。

善哉善哉　智論釋云。再言之者善之至也。大乘了義理合宣揚。針芥未投且默斯要。既當嘉會根熟咸臻。將演妙門必資發問。今之所請實謂起予。利樂寔多。再言嘆善。

善(順理)男子(剛斷

【現代漢語翻譯】現代漢語譯本：

遠離諸病，一發之後永無忘失。無忘失故魔惑不嬈。下佛答：有無俱離，覺照亦泯。能所絕等，即離諸病。此乃不發一切心，名真發清凈心也。三明遠被當來。能使未來末世眾生，佛滅度后正法（Buddha's teachings in their purest form）像法（resemblance of the true Dharma）各一千年，末法（decline of the Dharma）萬年。末法即為末世，去聖遙遠深可懸憂。故顯益中偏垂結指。又初標此會，后結當來，影略而言，現未俱益。《金剛三昧經》中解脫菩薩（Bodhisattva of Liberation），亦為末劫五濁（five defilements）眾生，請宣一味決定真實令等同解脫。求大乘（Mahayana）者，不墮邪見，謂末法中正解難得。其有或恣心五欲，或宗習異道，或執滯二乘（two vehicles，聲聞乘和緣覺乘）者，置之言外。總有發意唯求大乘，若不聞此法門亦墮邪見。離本心外別有所求，見妄見真併爲邪見。后三展虔誠。作是語已，正語而禮非儀也。五體，四支及頭。投地，不唯拜手而已。如是三請終而復始，若唯一度未展虔誠，若過於三禮煩則亂，故三週終始，顯示真心。佛雖已知垂範應爾。二讚許。爾時，文殊（Manjusri）禮畢之時。世尊告文殊師利菩薩（Manjusri Bodhisattva）言，先贊后許。善哉善哉，智論釋云：『再言之者善之至也。』大乘了義理合宣揚，針芥未投且默斯要，既當嘉會根熟咸臻，將演妙門必資發問，今之所請實謂起予，利樂寔多。再言嘆善。善（順理）男子（剛斷）

【English Translation】 English version:

To be far from all illnesses, once initiated, there will be no forgetting. Because of no forgetting, demonic惑(confusion) will not harass. The Buddha answers below: Being apart from both existence and non-existence, awareness is also extinguished. When the ability and the object are both cut off, one is then apart from all illnesses. This is not initiating any mind, and is called truly initiating the pure mind. The three kinds of brightness widely benefit the future. It can enable future sentient beings in the degenerate age. After the Buddha's extinction, the Dharma in its true form (正法) and the Dharma in its resembling form (像法) each last for one thousand years, and the Dharma in its declining form (末法) lasts for ten thousand years. The degenerate age is the final age, far from the sages, causing deep concern. Therefore, in the obvious benefits, special emphasis is placed. Also, this assembly is initially marked, and the future is concluded later, briefly speaking, both the present and the future benefit. In the Diamond Samadhi Sutra, the Bodhisattva of Liberation (解脫菩薩) also asks for the sake of sentient beings in the five turbidities (五濁) of the final kalpa, requesting the proclamation of the one taste, decisive truth, so that they may equally attain liberation. Those who seek the Great Vehicle (大乘) will not fall into wrong views, because in the degenerate age, correct understanding is difficult to obtain. Those who indulge in the five desires, or follow heterodox paths, or cling to the Two Vehicles (二乘) are excluded. In general, those who aspire to seek only the Great Vehicle will also fall into wrong views if they do not hear this Dharma gate. Seeking something apart from the original mind, seeing falsehood as truth and truth as falsehood are both wrong views. The last three show sincerity. Having spoken these words, speaking correctly and bowing is not just a formality. The five limbs: the four limbs and the head. Prostrating on the ground is not just bowing the hands. Thus, requesting three times, ending and beginning again, if only done once, sincerity is not fully expressed; if done more than three times, the bowing becomes troublesome and chaotic. Therefore, three cycles from beginning to end demonstrate the true mind. Although the Buddha already knows, the example should be followed. Second, praise and approval. At that time, when Manjusri (文殊) finished bowing. The World Honored One told Manjusri Bodhisattva (文殊師利菩薩), first praising and then approving. 'Excellent, excellent,' the Treatise on Wisdom explains: 'Saying it twice means the ultimate of goodness.' The profound meaning of the Great Vehicle should be proclaimed. When the needle and mustard seed have not yet met, it is better to remain silent on this essential point. Since this auspicious gathering has arrived and the roots are ripe, the wonderful gate will be expounded, and questioning is necessary. Today's request is truly initiating, and the benefits and joy are abundant. Saying 'excellent' twice is praising goodness. Good (in accordance with reason) man (resolute)

)汝等　等諸菩薩雖一人之言言眾人之意也。

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　此下乃至不墮邪見。牒所問辭正述善之所以。

得正　非住於法。

住　安心覺海永息攀緣。

持　任持萬行無漏無失。

不墮邪見　釋成正字。

汝今諦聽當爲汝說　許也。誡令審諦勿雜余緣。無以生滅心行聽實相法。智論偈云。聽者端視如渴飲。一心入于語義中。踴躍聞法心悲喜。如是之人可為說。三佇聽。

時　佛讚許時。

文殊師利菩薩奉教歡喜。及諸大眾默然而聽　既蒙許說愿樂欲聞。潔已虛心收視反聽而寂默也。讚許佇聽之文。下十一段皆同此釋四正說下十段文皆有其二。初長行后偈諷。今初分四。一標示真宗。二推窮妄宰。三釋成因地。四結牒問辭。一中又二初明本有覺心。后明悟則成佛。初中又二。一示本體。

善男子。無上法王　佛也。於法自在更無有上。然雖無一眾生而不具有圓覺。且塵經未出寶藏猶薶。既不自知宛受貧苦。唯佛全得其用故。但標大覺有之。

有大　當體無邊。

陀羅尼　此云總持。謂圓覺體中有塵沙德用。從本已來持之不失故。然總持有三。謂多字一字無字。今即無字也。故大寶積經陀羅尼

【現代漢語翻譯】現代漢語譯本『汝等』（你們），你們這些菩薩雖然是一個人說，但代表了眾人的意思。你們能夠為諸菩薩諮詢如來因地法行，以及為末世一切眾生求大乘者，以下乃至不墮邪見，是牒所問之辭，正述其善的原因。『得正』，並非執著於法。『住』，是安心於覺海，永遠止息攀緣。『持』，是任持萬行，沒有遺漏和缺失。『不墮邪見』，是解釋成就『正』字。『汝今諦聽當爲汝說』，這是佛的允許。告誡要審慎諦聽，不要夾雜其他因緣。不要用生滅心去聽實相法。《智論》偈說：『聽者端視如渴飲，一心入于語義中，踴躍聞法心悲喜，如是之人可為說。』這是三佇聽。『時』，是佛讚許之時。『文殊師利菩薩奉教歡喜，及諸大眾默然而聽』，既然蒙佛允許說法，都愿樂聽聞。潔凈身心，虛心收視反聽而寂默。讚許佇聽之文，下十一段都與此相同。四正說下十段文都有其二：初長行，后偈諷。今初分四：一標示真宗，二推窮妄宰，三釋成因地，四結牒問辭。一中又二：初明本有覺心，后明悟則成佛。初中又二：一示本體。『善男子，無上法王』（佛），於法自在，更沒有比他更高的。然而，雖然沒有一個眾生不具有圓覺，但如同塵土遮蔽了寶藏，寶藏仍然埋藏著。既然不自己知道，就宛如遭受貧苦。只有佛完全得到它的作用，所以只標示大覺具有它。『有大』，當體無邊。『陀羅尼』，此云總持。謂圓覺體中有塵沙德用，從本已來持之不失故。然總持有三，謂多字、一字、無字。今即無字也。故《大寶積經》陀羅尼

【English Translation】 English version 『You all,』 these Bodhisattvas, although one person speaks, represent the meaning of all. You are able to inquire about the Dharmic practices of the Tathagata's causal ground for all Bodhisattvas, and for all sentient beings in the Dharma-ending age who seek the Mahayana, down to not falling into wrong views. This is a reiteration of the question, and a correct statement of the reason for goodness. 『Attaining correctness』 is not being attached to the Dharma. 『Dwelling』 is being at peace in the ocean of enlightenment, forever ceasing clinging. 『Maintaining』 is upholding all practices without leakage or loss. 『Not falling into wrong views』 is explaining and accomplishing the word 『correct.』『Listen carefully now, and I will speak for you,』 this is the Buddha's permission. It is a warning to listen carefully and not mix in other causes and conditions. Do not use the mind of arising and ceasing to listen to the Dharma of true reality. The verse in the Mahaprajnaparamita-sastra says: 『The listener should look intently as if drinking from thirst, with one mind entering into the meaning of the words, joyfully hearing the Dharma with a heart of sorrow and joy, such a person can be spoken to.』 This is the three-fold attentive listening. 『Time』 is the time when the Buddha approves. 『Manjushri Bodhisattva joyfully received the teaching, and all the great assembly listened in silence.』 Since they have been granted permission to speak the Dharma, they are all willing to listen. They purify their minds and bodies, humbly collect their sight and hearing, and remain silent. The text of approval and attentive listening is the same as this in the following ten sections. The ten sections under the four correct explanations all have two parts: first the prose, then the verse satire. Now, the first section is divided into four parts: first, indicating the true doctrine; second, investigating the false master; third, explaining the causal ground; and fourth, concluding the question. The first part is further divided into two: first, clarifying the inherently enlightened mind; and second, clarifying that enlightenment leads to Buddhahood. The first part is further divided into two: first, showing the essence. 『Good man, the unsurpassed Dharma King』 (the Buddha), is at ease in the Dharma, and there is no one higher than him. However, although there is not a single sentient being who does not possess perfect enlightenment, it is like dust covering a treasure, and the treasure is still buried. Since they do not know it themselves, they are like suffering poverty. Only the Buddha fully obtains its function, so only the great enlightenment is marked as having it. 『Having great』 is inherently boundless. 『Dharani,』 which means 『total retention.』 It means that in the body of perfect enlightenment, there are virtues and functions like dust and sand, which have been maintained from the beginning without loss. However, there are three types of total retention: multi-syllable, single-syllable, and no-syllable. This is the no-syllable one. Therefore, the Dharani in the Maharatnakuta Sutra

品云。如來之智攝諸善巧。所有宣說無不清凈。無有少法所得。皆歸於空。乃至此是諸菩薩等入陀羅尼門。若據智論即云。陀鄰尼梵音小異爾論自翻為能持。亦云能遮。謂種種善法持令不失。惡不善心遮令不生。既言持善遮惡即是萬行之本故。此標之矣。

門　出入義也。出者一切染凈諸法皆從中出故。次文云。流出一切等。下說生幻化無明等。入者若了悟圓覺體用。則百千萬法悉皆悟入。故下文云覺圓明故顯心清凈。乃至遍滿等。是知欲了萬法。須從圓覺中入。又從本起末為出。攝末歸本為入。又迷之則出。悟之則入。有出入義故名為門。此中門者是根本義。不同世法門淺室深故。寶積經連前次云。由是門故出生廣大差別覺慧。此則無門之門。門清凈故。形相門者。則為非門。所言門者。猶如虛空。一切諸法依于虛空而有生滅。又荷澤云。知之一字眾妙之門。皆說根本矣。

名為圓覺　上但述義相。今則正指法體也。已如題中所釋。二彰德用。

流出　非別有。法從中流出于外。但依覺性顯示諸門。功德無有窮盡。應用無有疲厭。名為流出。故論云。若心有動則有過恒沙等妄染之義。對此義故。心性無動則有過恒沙等諸凈功德相義示現爾。

一切(總標)清凈　簡諸有漏有漏之法皆真理故

【現代漢語翻譯】現代漢語譯本：品云：如來的智慧統攝一切善巧方便，所有宣說沒有不清凈的，沒有絲毫法是真正得到的，最終都歸於空性。乃至這些都是諸菩薩等入陀羅尼門（Dharani-gate，總持之門）的途徑。如果依據《智論》所說，陀鄰尼（Dharani）是梵音的些微差異，該論自身翻譯為『能持』，也稱為『能遮』。意思是說，種種善法能夠持守而不失，惡的不善之心能夠遮止而不生。既然說是持善遮惡，那就是萬行之根本，所以這裡標明了它。門：是出入的含義。『出』是指一切染凈諸法都從中流出。下文說，『流出一切』等等，下面又說生幻化無明等等。『入』是指如果了悟圓覺的體和用，那麼百千萬法全部都能悟入。所以下文說，『覺圓明故顯心清凈』，乃至『遍滿』等等。由此可知，想要了解萬法，必須從圓覺中入。又從本起末為出，攝末歸本為入。又迷惑時為出，覺悟時為入。有出入的含義，所以稱為門。這裡說的門是根本的含義，不同於世間法門淺室深。寶積經連前文說，『由是門故出生廣大差別覺慧』，這就是無門之門，門清凈的緣故。形相門，則為非門。所說的門，猶如虛空，一切諸法依于虛空而有生滅。又荷澤說，『知之一字眾妙之門』，都是說根本。名為圓覺：上面只是敘述義相，現在則是正式指明法體。已經如題中所解釋。二、彰顯德用。流出：不是另外有的法從圓覺中流出于外，只是依覺性顯示諸門，功德沒有窮盡，應用沒有疲厭，名為流出。所以《論》說，『若心有動則有過恒沙等妄染之義』，針對此義，心性無動則有過恒沙等諸凈功德相義示現。一切（總標）清凈：簡別于有漏法，有漏之法皆是真理的緣故。

【English Translation】 English version: It is said that the Tathagata's (如來，One who has thus come) wisdom encompasses all skillful means, and all that is spoken is pure, with no dharma (法，teachings/phenomena) truly attained, ultimately returning to emptiness. Furthermore, these are the paths through which all Bodhisattvas (菩薩，Enlightenment Beings) enter the Dharani-gate (陀羅尼門, Dharani-gate, gate of mantras/retention). According to the Treatise on the Great Perfection of Wisdom, 'Dharani' (陀鄰尼) is a slight variation in Sanskrit, which the treatise itself translates as 'able to hold' or 'able to block'. This means that various good dharmas can be held and not lost, while evil and unwholesome thoughts can be blocked from arising. Since it is said to hold the good and block the evil, it is the foundation of all practices, and therefore it is marked here. Gate: It has the meaning of entering and exiting. 'Exiting' refers to all defiled and pure dharmas flowing out from it. The following text says, 'flows out all', and further says that it generates illusory ignorance and so on. 'Entering' refers to if one understands the substance and function of Perfect Enlightenment, then all the myriad dharmas can be understood and entered. Therefore, the following text says, 'Because Perfect Enlightenment is complete and bright, it reveals the purity of the mind', and even 'pervades' and so on. From this, it can be known that if one wants to understand the myriad dharmas, one must enter from Perfect Enlightenment. Furthermore, starting from the root and reaching the branches is exiting, while gathering the branches and returning to the root is entering. Also, being deluded is exiting, while being enlightened is entering. Because it has the meaning of entering and exiting, it is called a gate. The gate mentioned here is the meaning of the root, which is different from the worldly gate where the entrance is shallow and the room is deep. The Ratnakuta Sutra (寶積經) connects to the previous text and says, 'Because of this gate, vast and differentiated enlightened wisdom is born'. This is the gate of no-gate, because the gate is pure. The gate of form and appearance is therefore a non-gate. The gate that is spoken of is like empty space, and all dharmas rely on empty space to arise and cease. Furthermore, Heze (荷澤) said, 'The single word 'knowing' is the gate to all wonders', all of which speak of the root. Named Perfect Enlightenment: The above only describes the meaning and appearance, but now it formally points to the substance of the dharma. It has already been explained in the title. Second, to manifest virtue and function. Flowing out: It is not that there is a separate dharma flowing out from Perfect Enlightenment, but rather that it relies on the nature of enlightenment to reveal the various gates, and the merits and virtues are inexhaustible, and the application is tireless, which is called flowing out. Therefore, the Treatise says, 'If the mind has movement, then there is the meaning of delusions and defilements equal to the sands of the Ganges'. In response to this meaning, if the nature of the mind is without movement, then the appearance of pure merits and virtues equal to the sands of the Ganges will be shown. All (general mark) pure: Distinguishing from the defiled dharmas, because the defiled dharmas are all the truth.

。性本無故。

真如　圓覺自性本無偽妄變異。即是真如。真謂真實顯非虛妄。如謂如常表無變易。謂此真實於一切位常如其性故。又真者體非偽妄。如者性無改異。偽是詐偽。鍮如真金。妄是虛妄。影如本質。異就橫說。多物同時而各殊改。約豎論一體先後而變易。今皆離此故曰真如。謂此實體于未來常如過去。於色中常如受中。真實相如非為妄似。論云。心真如者。即是一法界大總相法門體。所謂心性不生不滅。乃至竟無變壞。唯是一心故名真如。又云。真如用者。諸佛因地攝化眾生不取相者。以如實知眾生及與己身。真如平等無別盡故。以有如是大方便智。除滅無明見本法身。自然而有不思議業種種之用。

菩提　此翻云覺。義見題中。始本不二無法不知。本無無明故云覺也。二三四智及發心伏心明心。出到無上五種菩提。皆此攝也。因圓果滿無不由之。業用無邊不可具載。

涅槃　此方正名寂滅。取其義類乃有多名。總以義翻稱為圓寂。謂覺性既圓無法不寂。本無生死。具足三德。翻三雜染等。故二三四種亦皆此攝。故彼經云。能建大義。又華嚴云。不為菩薩示現涅槃。欲令常見佛圓滿故。但為令眾生生欣樂戀慕故。現出現沒。佛日常現凈心器中。心濁器破則不得見。

及　簡因果

【現代漢語翻譯】現代漢語譯本：『性本無故』，是指自性（指眾生本具的佛性）的體性本來就沒有原因或理由可言，它是自然而然存在的。

『真如』（Tathata）：圓覺（Yuanjue）的自性本來就沒有虛偽、虛妄和變異。這就是真如。『真』的意思是真實，顯示它不是虛假的；『如』的意思是如常，表明它沒有變化。意思是說，這個真實在任何時候都保持其本性不變。或者說，『真』是指它的本體不是虛假的，『如』是指它的性質沒有改變。虛偽是欺詐虛假，就像用鍮石冒充真金；虛妄是虛幻不實，就像影子依附於本體。『異』是從橫向來說，指多種事物同時存在而各自不同；從縱向來說，指同一個本體先後發生變化。現在真如超越了這些，所以稱為真如。意思是說，這個實體在未來和過去一樣，在色蘊（Rupa）中和受蘊（Vedana）中一樣，真實不變，而不是虛假的相似。論中說：『心真如者，即是一法界大總相法門體』，也就是心性不生不滅，乃至永遠不會變壞，唯一是真心，所以叫做真如。又說：『真如用者，諸佛因地攝化眾生不取相者』，因為如實地瞭解眾生和自身，真如是平等沒有差別的。因此具有這樣的大方便智慧，消除無明，見到本來的法身，自然而然地具有不可思議的種種作用。

『菩提』（Bodhi）：翻譯成漢語就是『覺悟』，意義在題目中已經解釋過。從最初到根本都是沒有差別的，沒有什麼不知道的。本來就沒有無明，所以說是覺悟。二智、三智、四智，以及發心、伏心、明心，直到無上的五種菩提，都包含在這裡面。從因地圓滿到果地成就，沒有不是通過菩提實現的。菩提的功用無邊無際，無法全部記載。

『涅槃』（Nirvana）：在漢語中正式的名稱是『寂滅』。根據它的意義，還有很多其他的名稱。總的來說，用意義來翻譯就稱為『圓寂』。意思是說，覺性已經圓滿，沒有什麼不是寂靜的。本來就沒有生死，具足法身德、般若德、解脫德三種功德。可以轉變煩惱雜染等等。所以二種涅槃、三種涅槃、四種涅槃也都包含在這裡面。所以《涅槃經》中說：『能建立大義』。又《華嚴經》說：『不為菩薩示現涅槃，想要讓他們常見佛的圓滿』。只是爲了讓眾生產生欣喜、愛慕和依戀的心情，才示現出現和隱沒。佛就像太陽一樣，經常顯現在清凈的心器中。如果心渾濁，或者心器破裂，就無法見到佛。

『及』：用來區分因和果。

【English Translation】 English version: 『性本無故』 (xing ben wu gu) means that the nature of self-nature (referring to the inherent Buddha-nature of all beings) originally has no cause or reason. It exists naturally.

『真如』 (Tathata): The self-nature of Yuanjue (Perfect Enlightenment) originally has no falseness, illusion, or change. This is Tathata. 『真』 (zhen) means truth, showing that it is not false; 『如』 (ru) means as always, indicating that it has no change. It means that this truth remains unchanged in its nature at all times. Or, 『真』 (zhen) refers to its essence being not false, and 『如』 (ru) refers to its nature being unchangeable. Falseness is deception and falsehood, like using brass to impersonate real gold; illusion is unreal, like a shadow attached to the substance. 『異』 (yi) is from the horizontal perspective, referring to multiple things existing simultaneously and each being different; from the vertical perspective, it refers to the same entity changing sequentially. Now, Tathata transcends these, so it is called Tathata. It means that this entity is the same in the future as in the past, the same in Rupa (form) as in Vedana (sensation), truly unchanging, not a false resemblance. The treatise says: 『The mind of Tathata is the body of the Dharma-gate of the great totality of the one Dharma-realm,』 that is, the mind-nature is neither born nor dies, and will never be corrupted, only the true mind, so it is called Tathata. It also says: 『The use of Tathata is that the Buddhas in the causal stage transform sentient beings without taking on appearances,』 because they truly understand sentient beings and themselves, Tathata is equal and without difference. Therefore, they have such great expedient wisdom to eliminate ignorance, see the original Dharmakaya, and naturally have inconceivable functions of various kinds.

『菩提』 (Bodhi): Translated into English as 『Enlightenment,』 the meaning has been explained in the title. From the beginning to the root, there is no difference, and there is nothing that is not known. Originally, there is no ignorance, so it is called enlightenment. The two wisdoms, three wisdoms, four wisdoms, as well as the aspiration, subduing the mind, clarifying the mind, up to the five kinds of supreme Bodhi, are all included here. From the perfection of the cause to the accomplishment of the fruit, nothing is not achieved through Bodhi. The functions of Bodhi are boundless and cannot be fully recorded.

『涅槃』 (Nirvana): The formal name in Chinese is 『寂滅』 (jì miè), which means 『tranquility and extinction.』 According to its meaning, there are many other names. Generally speaking, translating it according to its meaning is called 『圓寂』 (yuan ji), which means 『perfect tranquility.』 It means that the nature of enlightenment is already perfect, and there is nothing that is not tranquil. Originally, there is no birth and death, and it is complete with the three virtues of Dharmakaya, Prajna, and liberation. It can transform afflictions and defilements, and so on. Therefore, the two kinds of Nirvana, three kinds of Nirvana, and four kinds of Nirvana are also included here. Therefore, the Nirvana Sutra says: 『It can establish great meaning.』 Also, the Avatamsaka Sutra says: 『It does not show Nirvana to the Bodhisattvas, wanting them to always see the Buddha's perfection.』 It is only to make sentient beings generate joy, love, and longing that it manifests appearance and disappearance. The Buddha is like the sun, always appearing in the pure mind-vessel. If the mind is turbid or the mind-vessel is broken, one cannot see the Buddha.

『及』 (ji): Used to distinguish between cause and effect.

義別也。又非但流出理果亦及因也。

波羅　此云彼岸。

密　具云蜜多。此翻云到。若迴文順此方俗。應云到彼岸也。謂離生死此岸度煩惱中流。到涅槃彼岸。然一切眾生即寂滅相不復更滅。但以迷倒妄見生死名為此岸。若悟生死本來空寂名到彼岸。且約對翻六蔽略有六種。謂性無慳貪。毀禁。瞋恚。懈怠。動亂愚癡。順本性故。修行施戒忍進定慧。既稱性而修。即皆到彼岸菩提資糧論中慧為初者。由慧成五。五助慧故。故彼論云。既為菩薩母。亦為諸佛母。般若波羅蜜。是覺初資糧。施戒忍進定。及此五之餘。皆由智度故。波羅蜜所攝。起信攝為五者。止觀相由定慧相。即故唯識。開為十者。助治十障證十真如故。若總翻諸染即八萬四千。義如下釋。

教授菩薩　顯上所流真如等法之業用也。菩薩是所。教真如等是能。教故謂真如是理次二是。果波羅蜜是因理實因果是可軌故。謂約其情執即似都無情。既本空此非新得。頓悟理者。依之修行能生物解。名為教授故。論云。順本性故修行檀等。涅槃亦說諸佛師法。后明悟則成佛。上且標宗未為酬問。今顯悟之成佛方名本起之因。

一切如來本起因地　牒其所問。

皆依　無佛不爾。

圓照　即能照也。離於偏局。

清凈

【現代漢語翻譯】義別也（意義有所區別）。又不僅僅是流出理體和果報，也包括了因地。

波羅（Pāramitā）此處翻譯為『彼岸』。

密（密多，具稱為蜜多，Mita）翻譯為『到』。如果按照迴文的習慣，順應此方風俗，應該說『到彼岸』。意思是離開生死的此岸，度過煩惱的中流，到達涅槃的彼岸。然而，一切眾生的本性就是寂滅之相，不再有額外的滅亡。只是因為迷惑顛倒，錯誤地認為有生死，才稱之為『此岸』。如果領悟到生死本來就是空寂的，就叫做『到達彼岸』。並且，大約對應著六種遮蔽（六蔽），略有六種對治方法，即本性沒有慳貪、毀犯戒律、嗔恚、懈怠、動亂、愚癡。順應本性，修行佈施、持戒、忍辱、精進、禪定、智慧。既然是稱合本性而修，就都是到達彼岸的菩提資糧。《菩提資糧論》中說智慧為首要，因為智慧成就其他五度，其他五度輔助智慧。所以該論說：『既是菩薩之母，也是諸佛之母。般若波羅蜜（Prajñāpāramitā），是覺悟的最初資糧。佈施、持戒、忍辱、精進、禪定，以及這五度之外的，都是由智慧的緣故，被波羅蜜所攝持。』《起信論》攝為五種，止觀之相由禪定智慧之相而來，與唯識相同。開為十種，是爲了幫助對治十種障礙，證得十種真如的緣故。如果總括地翻譯各種染污，就是八萬四千種，意義如下面的解釋。

教授菩薩（teaching Bodhisattva）顯示上面所流出的真如等法的業用。菩薩是所教的對象，教導真如等是能教的內容。所以說真如是理體，其次是果報，波羅蜜是因地，理體、因地、果報實際上是可以傚法的。意思是說，如果按照眾生的情執來看，似乎完全沒有情，既然本來就是空性的，這並非新得。頓悟理體的人，依據它修行，能夠產生理解，這叫做教授。所以《論》中說：『順應本性，修行佈施等。』《涅槃經》也說諸佛以法為師。後面說明領悟之後就能成佛，上面只是標明宗旨，還沒有回答問題。現在顯示領悟之後成佛，才叫做本起之因。

一切如來本起因地（the fundamental ground for the arising of all Tathagatas）重複提及其所問的問題。

皆依（all rely on）沒有佛不是這樣的。

圓照（perfect illumination）就是能照，遠離偏頗和侷限。

清凈（purity）

【English Translation】 The meanings are different. Moreover, it is not only the outflow of the principle and fruition, but also includes the cause.

Pāramitā: Here it is translated as 'the other shore'.

Mita (fully called Mita): Translated as 'to arrive'. If following the custom of palindromes and conforming to local customs, it should be said 'to arrive at the other shore'. It means leaving the shore of birth and death, crossing the middle stream of afflictions, and arriving at the other shore of Nirvana. However, the nature of all sentient beings is the aspect of extinction, and there is no additional extinction. It is only because of delusion and inversion that birth and death are mistakenly regarded as 'this shore'. If one realizes that birth and death are originally empty and still, it is called 'arriving at the other shore'. Furthermore, corresponding to the six obscurations (six hindrances), there are roughly six methods of counteracting them, namely, the absence of stinginess, violation of precepts, anger, laziness, agitation, and ignorance in one's nature. By conforming to one's nature and practicing generosity, discipline, patience, diligence, meditation, and wisdom, since it is cultivation that accords with one's nature, all are the provisions for Bodhi that lead to the other shore. In the Bodhisattva-bhumi, wisdom is said to be the most important because wisdom accomplishes the other five perfections, and the other five perfections assist wisdom. Therefore, the treatise says: 'Being both the mother of Bodhisattvas and the mother of all Buddhas, Prajñāpāramitā is the initial provision for enlightenment. Generosity, discipline, patience, diligence, and meditation, as well as the rest of these five, are all encompassed by Pāramitā because of wisdom.' The Awakening of Faith in the Mahayana encompasses them into five, the aspects of cessation and contemplation arise from the aspects of meditation and wisdom, which is the same as Consciousness-only. Opening them into ten is for the sake of helping to counteract the ten obstacles and realize the ten suchnesses. If one comprehensively translates the various defilements, there are eighty-four thousand kinds, the meaning of which is explained below.

Teaching Bodhisattva: Reveals the functions of the thusness and other dharmas that flow out above. The Bodhisattva is the object of teaching, and teaching thusness and others is the content of what is taught. Therefore, it is said that thusness is the principle, followed by the fruition, and Pāramitā is the cause. In reality, the principle, cause, and fruition can be emulated. It means that if viewed according to the emotional attachments of sentient beings, it seems that there is no emotion at all. Since it is originally empty, this is not newly obtained. Those who have a sudden realization of the principle, relying on it to cultivate, can generate understanding, which is called teaching. Therefore, the treatise says: 'Conforming to one's nature, practice generosity, etc.' The Nirvana Sutra also says that all Buddhas take the Dharma as their teacher. Later, it is explained that one can become a Buddha after enlightenment. The above only marks the purpose and has not yet answered the question. Now it is shown that becoming a Buddha after enlightenment is called the cause of fundamental arising.

The fundamental ground for the arising of all Tathagatas: Reiterates the question asked.

All rely on: There is no Buddha who is not like this.

Perfect illumination: Is the ability to illuminate, away from bias and limitations.

Purity

覺相　即所照也。寂寥虛廓了無情塵亦可照。體清凈是覺之相。非關能所。但以初悟能所未忘故云相也。此正同善財初遇文殊。表信智見其身相。后見文殊。表證智不見身相。

永斷無明　本覺既顯無明本無。畢竟不生名為永斷。

方成佛道　塵沙諸佛以此為因。第二推窮妄宰文二。先示其相。后顯本空智。論云。佛有二種說法。先分別諸法。后說畢竟空。正是此也。初中三。謂徴釋結。今初徴。

云何無明　徴釋此者。有其二意。一由前云永斷無明。恐謂定有可斷欲待斷盡方成佛道故。今徴釋顯其本空。二謂此無明是八萬塵勞之根。十二因緣以首。河沙煩惱由此而生。塵劫輪迴以之不絕。非想定后還作貍身。無為坑中猶名病行。今欲明清凈覺性。欲示圓頓妙門。不先推破無明。所作盡扶顛倒。故決真心本有。便推妄性元無依此。了悟分明始得名為因地。二釋言無明者。無他智明故。謂雖有本覺之明。而無始覺照了。始覺從緣始顯。對本故名為他。論名不覺。但文異爾。亦名為迷。亦名顛倒。論云。不如實知真如法一故不覺心起等者。明迷自也。此云妄認四大等者。明認他也。然迷自必認他。認他必迷自。二文互舉。其業用者。論說能生三細。此云。由此故有輪轉生死。然一切有漏之法。無不是此

【現代漢語翻譯】現代漢語譯本覺相（Jue Xiang）：就是所照的境界。寂靜空曠，沒有絲毫情塵，也可以被照見。本體清凈，是覺悟的相狀。不關乎能照和所照。只是因為初悟之時，能照和所照尚未忘卻，所以稱之為『相』。這正如同善財童子初次遇見文殊菩薩，表示信智見到他的身相；後來再見文殊菩薩，表示證智不見身相。

永斷無明（Yong Duan Wu Ming）：本覺（Ben Jue）既然顯現，無明（Wu Ming）本來就是沒有的。畢竟不再產生，就叫做『永斷』。

方成佛道（Fang Cheng Fo Dao）：塵沙諸佛都是以此為因。下面第二部分推究虛妄的主宰，分為兩部分：先顯示它的相狀，后顯示其本性是空。智者大師的《摩訶止觀》中說：佛陀有兩種說法，先分別諸法，后說畢竟空。說的就是這個意思。第一部分又分為三部分，即征問、解釋、總結。現在先是征問。

云何無明（Yun He Wu Ming）：征問和解釋這個『無明』，有兩個用意：一是由於前面說『永斷無明』，恐怕有人認為一定有個可以斷除的『無明』，想要等待斷盡『無明』才能成就佛道，所以現在征問和解釋，是爲了顯示『無明』的本性是空。二是認為這個『無明』是八萬種塵勞的根本，十二因緣以此為首，如恒河沙數般的煩惱由此而生，塵劫輪迴因此而不能斷絕。修非想定后還會變成貍貓的身體，在無為的坑中仍然叫做病態的行為。現在想要闡明清凈覺性，開示圓頓的妙門，如果不先推破『無明』，所作所為都是在扶持顛倒。所以要決斷真心本有，進而推究妄性原本沒有依據，依此了悟分明，才能稱作是因地。

解釋『無明』：『無明』就是沒有智慧光明。意思是說，雖然有本覺的光明，卻沒有始覺的照了。始覺從因緣而開始顯現，相對於本覺，所以稱作『他』。《起信論》中叫做『不覺』，只是用詞不同罷了。也叫做『迷』，也叫做『顛倒』。《起信論》中說：『不如實知真如法一，所以不覺心起』等等，說明迷失的是自己。這裡說妄認四大等等，說明認識的是他人。然而迷失自己必定認識他人，認識他人必定迷失自己。兩段文字互相舉例說明。至於它的作用，《起信論》說能生出三種細微的境界，這裡說：『由此故有輪轉生死』。然而一切有漏的法，沒有不是由此而來的。

【English Translation】 English version Jue Xiang (覺相, Apprehended Aspect): This refers to the realm that is illuminated. Even in stillness and vast emptiness, devoid of emotional defilements, there is still something to be illuminated. The purity of the essence is the aspect of enlightenment. It is not related to the subject or object of perception. However, because at the initial moment of enlightenment, the subject and object of perception have not yet been forgotten, it is called an 'aspect.' This is exactly like when Sudhana (善財童子) first met Manjushri (文殊菩薩), representing faith and wisdom seeing his physical form; later, when he saw Manjushri again, it represented wisdom of realization not seeing a physical form.

Yong Duan Wu Ming (永斷無明, Eternal Severance of Ignorance): Since Original Enlightenment (本覺, Ben Jue) has manifested, ignorance (無明, Wu Ming) is fundamentally non-existent. Its complete cessation is called 'Eternal Severance.'

Fang Cheng Fo Dao (方成佛道, Then Accomplishing the Buddha Path): All Buddhas, as numerous as grains of sand, take this as the cause. The second part, investigating the illusory master, is divided into two parts: first, showing its appearance; then, revealing its fundamental emptiness. Zhiyi (智者大師) in Mohe Zhiguan (摩訶止觀) says: The Buddha has two kinds of teachings, first distinguishing all dharmas, then speaking of ultimate emptiness. This is exactly what it means. The first part is further divided into three parts, namely, inquiry, explanation, and conclusion. Now, first is the inquiry.

Yun He Wu Ming (云何無明, What is Ignorance?): The inquiry and explanation of this 'ignorance' have two purposes: first, because it was previously said 'Eternal Severance of Ignorance,' there is concern that some might think there is a definite 'ignorance' that can be severed, wanting to wait until 'ignorance' is completely severed before accomplishing the Buddha Path, so now the inquiry and explanation are to reveal that the nature of 'ignorance' is empty. Second, it is believed that this 'ignorance' is the root of eighty-four thousand defilements, the beginning of the twelve links of dependent origination, and countless afflictions arise from it, causing endless cycles of rebirth. After practicing non-thinking meditation, one may still be reborn as a wildcat; even in the pit of non-action, it is still called a diseased practice. Now, wanting to elucidate pure awareness and reveal the wonderful gate of perfect and sudden enlightenment, if 'ignorance' is not first refuted, all actions will support delusion. Therefore, it is necessary to decisively affirm that the true mind is inherently present, and then investigate that the illusory nature is originally without basis. Based on this clear understanding, it can be called the causal ground.

Explanation of 'Ignorance': 'Ignorance' is the absence of wisdom and light. It means that although there is the light of Original Enlightenment, there is no illumination of Initial Enlightenment. Initial Enlightenment begins to manifest from conditions, and is called 'other' in relation to Original Enlightenment. The Awakening of Faith (起信論) calls it 'non-awakening,' but the wording is different. It is also called 'delusion' or 'inversion.' The Awakening of Faith says: 'Not truly knowing the oneness of Suchness-Dharma, therefore the mind of non-awakening arises,' etc., explaining that what is deluded is oneself. Here it says falsely recognizing the four great elements, etc., explaining that what is recognized is others. However, deluding oneself necessarily recognizes others, and recognizing others necessarily deludes oneself. The two passages illustrate each other. As for its function, the Awakening of Faith says it can produce the three subtle realms, and here it says: 'Therefore, there is the cycle of birth and death.' However, all conditioned dharmas are not without this.

任持。無不是此發起。故論又云。當知世間一切境界皆依無明而得住持。此下文云。身心等相皆是無明。文中三。一案定其非。二正釋其相。三出其過患。今財案定其非。但云顛倒未顯其相。

善男子。一切眾生　除了圓覺性者。其餘悉該。

從無始來　未曾悟故。

種種　如下所明。

顛　心識狂亂。

倒　背覺合塵倒有所執。顛但荒狂由顛故倒。如由迷自故認他也。

猶如迷人四方易處　如人乍至川原。或入聚落。忽然心惑以東為西。既一方迷餘三俱轉。故云易處。然正迷之時方亦不轉。勿然醒悟還是舊方。反推此迷了無軌跡。無本來處。無今去處。二正釋其相者。即迷自法身真智。認他四大緣念是無明之相也。故肇公云。法身隱於形殼之中。真智隱於緣慮之內文二。一法。

妄認四大為自身相　認為我也。然四大從緣假和合有。無我無主。畢竟是空離我我所。又如下文。皮肉筋骨皆歸於地等。然凡夫種種造業長劫輪迴只由迷自法身執此四大為我。

六塵緣影為自心相　此有二釋。一者六塵是境識體是心。心對根塵有緣慮相。慮相如影舉體全無。自心靈明本非緣慮。今認緣慮謂是自心。唸唸隨之漂沈苦海。如珠明徹本非青黃。對青等時即有影像。愚執其色謂是

其珠。如迷自心認緣影也。故唯識云。諸心心所依他起故。亦如幻事。非真實有。為遣執心心所外實有境故。說唯有識。若執唯識真實有者。亦是法執。佛頂經云。此是前塵分別影事等。故知緣影決定是空。若清凈真心本無緣慮。靈知不昧無住無根。今認緣心誠為妄矣。二者此一句。經譯者回文不盡。應云緣六塵影。六塵影是所緣。妄識是能緣。六塵無實猶如影像。從識所變。舉體即空。故此緣心亦無體也。余同前解。前標顛倒云種種者。通論則我法二執。于中各有種種相轉及凡夫二乘。各有四倒。若克就此文。即上迷身迷心。總有四對顛倒。謂四大非我認為我。法身真我而不認。是第一對。四大如幻。本無而見有。法身真實。本有而見無。是第二對。緣念生滅認為真心。真心瞭然而不自認。是第三對。緣念如珠中黑色。全空而執有。真心如珠中明相。實有而見無。是第四對。一三我執。二四法執。如斯等見不因師宗。但是凡愚任運如此。既四對八隻不同故云種種。二喻文二。初直喻前文。

譬彼病目見空中華及第二月。善男子。空實無華。病者妄執　翳眼觀空里。無華妄。見華。捏目望月輪。月邊別見月。空華幻月皆喻妄見。眾生一念迷心。翳自圓明覺性。而於圓明體上妄見生滅身心。故曰空實無華病者妄執

【現代漢語翻譯】現代漢語譯本：其珠。如同迷失了自己的真心，而認取外緣的影子一樣。所以《唯識論》說：『諸心和心所都是依他而起的，也像幻術一樣，並非真實存在。』爲了遣除執著心和心所之外有真實存在的境界，所以說只有識。如果執著唯識是真實存在的，這也是法執。佛頂經說：『這些都是前塵分別的影子。』所以知道緣影一定是空。如果清凈的真心本來沒有緣慮，靈知不昧，無所住著，無所依根，現在卻認取緣心，真是大錯特錯。第二點，這一句，經的譯者回譯不夠完整，應該說『緣六塵影』，六塵影是所緣，妄識是能緣，六塵沒有實體，猶如影像，從識所變現，整個本體就是空。所以這個緣心也沒有本體。其餘的與前面的解釋相同。前面標明顛倒說『種種』，通論來說就是我法二執，其中各有種種相的轉變，以及凡夫和二乘，各有四種顛倒。如果具體就這篇文章來說，就是上面迷身迷心，總共有四對顛倒。說四大非我，卻認為是我，法身真我卻不認識，是第一對。四大如幻，本來沒有卻看見有，法身真實，本來有卻看見沒有，是第二對。緣念生滅，認為真心，真心瞭然卻不自認，是第三對。緣念如珠中的黑色，完全是空卻執著為有，真心如珠中的明亮，實在有卻看見沒有，是第四對。一三是我執，二四是法執。像這樣的見解不是因為師承，只是凡夫愚人自然而然如此。既然四對八隻不同，所以說種種。二、譬喻文二。初、直接比喻前面的文。譬如那有眼病的人，看見空中有花，以及第二個月亮。善男子，空中實在沒有花，是病人的妄想執著。翳眼看空中，沒有花卻妄想看見花。捏著眼睛看月亮，在月亮旁邊另外看見一個月亮。空中的花和幻化的月亮都比喻妄見。眾生一念迷失真心，遮蔽了自己圓滿光明的覺性，而在圓明本體上妄想看見生滅的身心，所以說空中實在沒有花，是病人的妄想執著。

【English Translation】 English version: Its pearl. It's like mistaking the shadow of conditions for one's own mind. Therefore, the Vijnaptimatrata-siddhi (Treatise on the Establishment of Consciousness-Only) says: 'All minds and mental functions arise dependently, like illusions, and are not truly existent.' To dispel the attachment to the belief that there are real objects outside of the mind and mental functions, it is said that there is only consciousness. If one clings to the idea that Vijnaptimatrata (Consciousness-Only) is truly existent, that is also attachment to the Dharma. The Surangama Sutra says: 'These are all shadows of past sense data.' Therefore, know that the shadow of conditions is definitely empty. If the pure true mind originally has no conditioned thoughts, its spiritual awareness is clear and unconfused, without dwelling or root, then to mistake the conditioned mind is truly a delusion. Secondly, this sentence is not fully translated by the translator of the sutra. It should be said 'conditioned by the shadows of the six sense objects.' The shadows of the six sense objects are what is conditioned, and the deluded consciousness is what conditions. The six sense objects have no substance, like images, transformed from consciousness, and the entire substance is empty. Therefore, this conditioned mind also has no substance. The rest is the same as the previous explanation. The previous statement of inversion as 'various' refers generally to the two attachments of self and Dharma, each of which has various transformations, and the ordinary person and the two vehicles each have four inversions. If we focus specifically on this text, it refers to the above delusion of body and mind, totaling four pairs of inversions. To say that the four great elements are not self, but to consider them as self, and to not recognize the Dharma body as the true self, is the first pair. The four great elements are like illusions, originally non-existent but seen as existent, and the Dharma body is real, originally existent but seen as non-existent, is the second pair. Conditioned thoughts arising and ceasing are considered the true mind, and the true mind is clear but not recognized as self, is the third pair. Conditioned thoughts are like the blackness in a pearl, completely empty but clung to as existent, and the true mind is like the brightness in a pearl, truly existent but seen as non-existent, is the fourth pair. One and three are attachments to self, two and four are attachments to Dharma. Such views are not due to lineage, but are simply the natural way of ordinary fools. Since the four pairs and eight aspects are different, it is said to be various. Two, the text of the metaphor, two. First, a direct metaphor for the previous text. For example, a person with diseased eyes sees flowers in the sky and a second moon. Good son, there are really no flowers in the sky, but the sick person clings to them in delusion. With clouded eyes, one looks at the sky and, though there are no flowers, mistakenly sees them. Pinching one's eyes and looking at the moon, one sees another moon beside the moon. The flowers in the sky and the illusory moon are metaphors for deluded views. When sentient beings are deluded in a single thought, they obscure their own perfect and bright awareness, and on the perfect and bright substance, they mistakenly see the arising and ceasing of body and mind. Therefore, it is said that there are really no flowers in the sky, but the sick person clings to them in delusion.

。妄執之言。正對前妄認之語。若悟真如無相。但是一心。如空本無華。天唯一月故。首楞云。見聞如幻翳。三界若空華。聞復翳根除。塵消覺圓凈。又云。汝身汝心。外洎山河虛空大地。咸是真精妙心中所現物。亦可別配二喻。謂華喻認身。月喻認心。身則但因心迷當體妄認。如空華但因眼翳外無別依。心則內根外塵相依而起。如幻月下因捏目上因本月相依而生。故配身心昭然義現。然月喻例華亦應云。月實無二捏者妄執。經文影略故不具之。又為一解。翳捏皆喻見分。空華二月皆喻相分。眼喻智慧。空及本月喻真理。世親般若論以翳喻相分者。據釋處之意。取所見之華也。后展轉到見。

由妄執故　牒前生起轉計所以。

非唯惑此虛空自性　虛空之性清凈無物。今執華生空處。即似空變成華。妄見空華。無生而生。無物成物。是迷惑虛空之性也。

亦復迷彼實華生處　既執華從空生。即不知從翳而起。翳則實是華之生處。非謂真實之華。若具法合。應云。非唯惑此真空自性。亦復迷彼身心生處。此乃但怪空里有華。不覺眼中有翳。外嫌身心苦惱。不知內畜迷情。三出其過患。

由此　因前妄認身心相也。

妄有　生死不實。

輪轉生死　妄執身心。若無過患任其長執。不必

【現代漢語翻譯】現代漢語譯本：虛妄執著的言論，正是針對前面虛妄認知的說法。如果領悟到真如無相，一切都只是一個心。就像空中本來沒有花，天上只有一個月亮一樣。首楞嚴經說：『見聞如同幻翳，三界如同空花。聞塵和翳根都消除，塵垢消散，覺悟就圓滿清凈。』又說：『你的身體，你的心，以及外面的山河虛空大地，都是真精妙心中所顯現的物。』也可以分別用兩個比喻來對應，即用花比喻認知身體，用月亮比喻認知心。身體是因為心的迷惑，在當體上虛妄認知，就像空中的花只是因為眼睛有翳病，外在沒有別的依靠。心則是因為內在的根和外在的塵相互依存而生起，就像幻月是因為下面有捏眼的行為，上面有本來的月亮相互依存而產生。所以這樣對應身和心，意義就昭然顯現。然而用月亮作比喻，也應該像花的比喻一樣說：月亮實際上只有一個，是捏眼的人虛妄執著。經文省略了這些內容，所以沒有完全寫出來。還有一種解釋，翳和捏眼都比喻見分，空花和二月都比喻相分。眼睛比喻智慧，空和本來的月亮比喻真理。世親的《般若論》用翳來比喻相分，是根據解釋之處的含義，取所見的花來說的，然後輾轉到見分。因為虛妄執著，這是承接前面的內容，說明產生顛倒計度的原因。不僅僅迷惑于虛空自性（虛空的性質清凈，本來沒有東西），現在執著于花在空中產生，就像虛空變成了花，虛妄地看到空花，無生而生，無物而成物，這就是迷惑了虛空的性質。也迷惑了那實際的花的生處（既然執著于花是從空中產生的，就不知道花是從眼翳而產生的。眼翳才是花實際的生處，這裡不是指真實的花）。如果完整地用法來對應，應該說：不僅僅迷惑于真空自性，也迷惑了身心的生處。這就像只奇怪空中有花，不覺得眼睛裡有翳病；只嫌棄身心苦惱，不知道內心積蓄著迷惑的情感。這是第三次指出其過患。因為這個原因（因為前面虛妄地認知身心之相）。虛妄地有（生死是不真實的）。在生死中輪轉（虛妄地執著身心，如果沒有過患，就任憑他長久地執著，不必）。

【English Translation】 English version: The words of deluded attachment are precisely directed at the previously deluded cognition. If one realizes that true thusness is without form, then everything is just one mind. Just as there are originally no flowers in the sky, and there is only one moon in the sky. The Shurangama Sutra says: 'Seeing and hearing are like illusory cataracts, the three realms are like empty flowers. When the dust of hearing and the root of cataracts are eliminated, the dust disappears, and enlightenment becomes complete and pure.' It also says: 'Your body, your mind, and the external mountains, rivers, empty space, and great earth are all manifestations of the true, refined, and wonderful mind.' We can also use two metaphors to correspond separately, that is, use flowers to symbolize the cognition of the body, and use the moon to symbolize the cognition of the mind. The body is due to the delusion of the mind, and is falsely recognized in its very essence, just as the flowers in the sky are only due to cataracts in the eyes, and there is no other external reliance. The mind arises because of the mutual dependence of the internal root and the external dust, just as the illusory moon arises because of the act of pinching the eyes below and the original moon above, which depend on each other. Therefore, corresponding the body and mind in this way, the meaning becomes clear. However, using the moon as a metaphor, it should also be said, like the metaphor of flowers: there is actually only one moon, and it is the person who pinches their eyes who is falsely attached. The sutra text omits these contents, so it is not fully written. There is another explanation: cataracts and pinching the eyes are both metaphors for the seeing aspect (見分), and empty flowers and two moons are both metaphors for the object aspect (相分). The eyes are a metaphor for wisdom, and empty space and the original moon are metaphors for truth. Vasubandhu's Prajna Sutra uses cataracts to symbolize the object aspect, according to the meaning of the place of explanation, taking the seen flower as an example, and then turning to the seeing aspect. Because of deluded attachment, this follows the previous content, explaining the reason for generating inverted calculations. Not only are they deluded about the self-nature of emptiness (the nature of emptiness is pure and originally has nothing), but now they are attached to the flowers arising in emptiness, just as emptiness has turned into flowers, falsely seeing empty flowers, arising without arising, and becoming things without things. This is being deluded about the nature of emptiness. They are also deluded about the actual place where the flowers arise (since they are attached to the flowers arising from emptiness, they do not know that the flowers arise from eye cataracts. Eye cataracts are the actual place where the flowers arise, which does not refer to real flowers). If we correspond completely with the Dharma, we should say: not only are they deluded about the self-nature of true emptiness, but they are also deluded about the place where the body and mind arise. This is like only being surprised that there are flowers in emptiness, without realizing that there are cataracts in the eyes; only disliking the suffering of the body and mind, without knowing that they are accumulating deluded emotions within. This is the third time pointing out its faults. Because of this (because of the previous false recognition of the aspects of body and mind). Delusively there is (birth and death are not real). Revolving in birth and death (delusively attached to body and mind, if there are no faults, then let them be attached for a long time, there is no need to).

化之。既由此執塵沙劫中輪迴不絕。地獄鬼畜八苦五衰為害之深。故須開示。三結。

故名無明　明即令人解脫。故知令人輪轉即名無明。二顯本空。文三。初標定。

善男子。此無明者。非實有體　言無體者。但是假名。內外求之了不可得。推其本際元是妙明。故論云。念無自相不離本覺。又云。依覺故迷。若離覺性則無不覺。了斯無體諸行不生。不生故無滅。生滅滅已寂滅為樂。是知十一支法皆有所因。唯此無明橫從空起。今悟無明滅則行滅。行滅則識滅。乃至老死滅也。次喻釋。

如夢中人夢時非無。及至於醒了無所得　前說種種過患皆歸無明。今又云無體。道理難見言語路絕。故約喻釋。謂睡時夢物且見是有。故前種種說其行相。寤欲求之終不可得。故此顯示云無體也。問求不得者何處滅去。故次答云。

如眾空華滅于虛空。不可說言有定滅處。何以故　徴意云。若無滅處即應還在。以何義故。言空無也。

無生處故　意云。見幻華時若實是有。今不見時即說滅處。見時本無生處。不見何尋滅處。問前雲實華生處。此復何通。答約前妄執之時而言有也。悟了始知有時元無。以法合之昭然可見。故楞嚴經云。此迷無本性畢竟空。昔本無迷似有迷覺。覺迷迷滅。覺不生迷。此正是

【現代漢語翻譯】現代漢語譯本：因此，由於執著於此，導致在塵沙劫中輪迴不止。地獄、餓鬼、畜生這三惡道，以及八苦、五衰帶來的危害極其深重。所以必須開示這三結（指身見結、戒禁取結、疑結）。

因此名為無明（avidyā，指對事物真相的迷惑和無知）。明（vidyā，指智慧和覺悟）即能使人解脫。所以可知，使人輪轉的就是無明。二是顯明其本性是空。分為三個部分。首先是標明和確定。

『善男子，這無明並非真實存在實體。』說沒有實體，只是一個假名。向內向外尋求，最終都不可得。推究它的本源，原本是妙明（指清凈光明的本性）。所以《楞伽經》說：『念無自相，不離本覺。』又說：『依覺故迷，若離覺性，則無不覺。』如果了悟這無明的無實體性，諸行（saṃskāra，指意志行為）就不會產生。不生就不會有滅。生滅滅盡，寂滅就是快樂。』由此可知，十二因緣中的十一支都有其原因，只有這無明是橫空而起。現在如果覺悟到無明滅，那麼行就滅；行滅，那麼識（vijñāna，指意識）就滅，乃至老死也滅。

其次是用比喻來解釋。

『如夢中的人，在做夢時並非沒有，但等到醒來時，卻什麼也得不到。』前面所說的種種過患都歸結于無明。現在又說無明沒有實體，道理難以理解，言語也難以表達。所以用比喻來解釋。譬如睡覺時夢到的事物，看起來好像是存在的，所以前面種種描述它的行相。等到醒來想要尋找時，最終卻什麼也找不到。所以這裡顯示說無明沒有實體。』問：『求而不得，那麼它滅到哪裡去了呢？』所以接著回答說：

『如眾多的空華（指虛幻的花朵）滅于虛空，不能說它有一個確定的滅處。』為什麼呢？

徵詢其意說：『如果沒有滅處，那麼它就應該還在。以什麼道理說它是空無呢？』

『因為沒有生處。』意思是說，看到幻華的時候，如果它真實存在，那麼現在看不見的時候就可以說它滅到哪裡去了。但看見它的時候，它本來就沒有生處，現在看不見了，又到哪裡去尋找它的滅處呢？問：『前面說實華有生處，這裡又怎麼解釋呢？』答：『那是就先前妄執的時候而言的。』覺悟了才知道，有時原本就沒有。用佛法來對照，就昭然可見了。所以《楞嚴經》說：『此迷無本性，畢竟空。昔本無迷，似有迷覺，覺迷迷滅，覺不生迷。』這正是這個道理。

【English Translation】 English version: Therefore, due to attachment to this, one continues to transmigrate endlessly through kalpas of dust and sand. The sufferings of hell, hungry ghosts, and animals, the three evil paths, as well as the profound harm caused by the eight sufferings and the five衰 (five signs of decay), necessitate elucidation of the three bonds (saṃyojana) (referring to satkayadrishti (身見結, self-view), śīlavrataparāmarśa (戒禁取結, clinging to rites and rituals), and vicikitsa (疑結, doubt)).

Therefore, it is named avidyā (無明, ignorance, referring to delusion and ignorance of the true nature of things). Vidyā (明, knowledge and enlightenment) enables liberation. Thus, it is known that what causes transmigration is avidyā. Secondly, to reveal its fundamental emptiness. This is divided into three parts. First, to mark and define.

'Good man, this avidyā does not actually possess a real substance.' To say it has no substance means it is merely a provisional name. Searching inwardly and outwardly, it is ultimately unattainable. Investigating its origin, it is originally pure luminosity (妙明, referring to the pure and luminous nature). Therefore, the Laṅkāvatāra Sūtra says, 'Thoughts have no self-nature, they do not depart from original enlightenment.' It also says, 'Because of enlightenment, there is delusion; if one departs from the nature of enlightenment, there would be no non-enlightenment.' If one realizes the insubstantiality of this avidyā, actions (saṃskāra, 行, volitional actions) will not arise. If there is no arising, there will be no cessation. With the cessation of arising and ceasing, nirvāṇa is bliss.' From this, it can be known that eleven of the twelve links of dependent origination have their causes, only this avidyā arises from emptiness. Now, if one awakens to the cessation of avidyā, then actions cease; when actions cease, then consciousness (vijñāna, 識, awareness) ceases, and even old age and death cease.

Secondly, to explain using a metaphor.

'Like a person in a dream, it is not that there is nothing during the dream, but upon awakening, nothing is obtained.' The various faults mentioned earlier all return to avidyā. Now, it is said that avidyā has no substance, the principle is difficult to understand, and words cannot express it. Therefore, it is explained using a metaphor. For example, the things seen in a dream while sleeping seem to exist, so the various characteristics were described earlier. When one awakens and tries to find them, ultimately nothing can be found. Therefore, it is shown here that avidyā has no substance.' Question: 'If it cannot be found, where does it cease?' Therefore, the answer follows:

'Like numerous 空華 (illusory flowers) vanishing into the void, it cannot be said that there is a definite place of cessation.' Why?

Inquiring into the meaning, it says: 'If there is no place of cessation, then it should still be there. By what principle is it said to be empty and non-existent?'

'Because there is no place of arising.' The meaning is that if the illusory flowers were truly existent when seen, then when they are not seen, one could say where they ceased. But when they were seen, they originally had no place of arising; now that they are not seen, where can one find their place of cessation? Question: 'Earlier it was said that real flowers have a place of arising, how is this explained?' Answer: 'That was in reference to the time of previous deluded attachment.' Upon awakening, one realizes that sometimes there was originally nothing. Comparing it with the Dharma, it becomes clearly visible. Therefore, the Śūraṅgama Sūtra says, 'This delusion has no fundamental nature, it is ultimately empty. Formerly, there was no delusion, but it seemed as if there was delusion and awakening; with the awakening of delusion, delusion ceases, and awakening does not give rise to delusion.' This is precisely the principle.

無生之理。若決定忍可於心。名無生忍。華嚴云。一切法無生。一切法無滅。若能如是解。諸佛常現前。后斷疑疑雲。前說生死。由於無明。無明既無。何有生死。故釋云。

一切眾生於無生中妄見生滅　無明及與生死本末一切俱無。眾生於此無中迷情橫見生死。前就橫見故說有。此就實論故說無。

是故說名輪轉生死　指前文也。由是橫見之故。故前文說名生死。第三釋成因地。上來所說妄空真有者。有佛無佛性相本然。今明依此通達心意冥符方成本起因地。釋成正答所問。文中三。初依真悟妄頓出生死。

善男子。如來因地修圓覺者　牒前所標。即依真也。

知是空華　悟妄也。下皆頓出生死。

即無輪轉　無生死之法也。既知萬法如空華。豈更見有輪轉。還丹一粒點鐵成金。真理一言點凡成聖。亦釋因不異果。如斯因地方謂真修。

亦無身心受彼生死　無生死之人也。謂若計有我是免輪迴之者。即是未免我執。我我所忘方為解脫。即是照五蘊空。度一切厄。外遺世界內脫身心。不計身身同虛空。不計心心同法界。

非作故無。本性無故　非由我作觀行方得身心空無。本性空寂元來無故。故金剛三昧經云。若化眾生無生於化。不生無化其化大焉。次展轉拂跡釋成正因

【現代漢語翻譯】現代漢語譯本：無生之理，如果內心真正認可並安住於此，就叫做無生忍（Anutpattika-dharma-kshanti，對諸法不生不滅的證悟）。《華嚴經》說：『一切法無生，一切法無滅，若能如此理解，諸佛常現前。』這之後斷除對無生的疑惑。前面說生死是由於無明（Avidya，對事物真相的迷惑和無知），既然沒有了無明，哪裡還會有生死呢？所以解釋說：『一切眾生於無生中妄見生滅，無明及與生死本末一切俱無。』眾生在這本無生滅的境界中，以迷惑的情感橫生出對生死的錯誤見解。前面是從橫生妄見的角度來說有生死，這裡是從真實的層面來說沒有生死。『是故說名輪轉生死』，這是指前面的經文說的。由於這種橫生妄見的緣故，所以前面的經文說有生死輪迴。第三部分解釋成就因地。上面所說的虛妄為空，真性為有，是指有佛（Buddha，覺悟者）無佛，真如自性（Tathata，事物的真實本性）本來如此。現在說明依此通達心意，與真如自性暗合，才成就本起因地。解釋成就，正面回答所問的問題。文中分為三部分。首先，依真理覺悟，虛妄頓然消滅，生死不再有。『善男子，如來因地修圓覺者』，這是呼應前面所標明的。即是依真理而修。『知是空華』，這是覺悟虛妄。下面都是頓然脫離生死。『即無輪轉』，沒有生死輪迴的法則。既然知道萬法如空中的花朵般虛幻不實，怎麼還會看到有輪迴呢？就像還丹一粒，能將鐵點化成金子；真理一言，能將凡人點化成聖人。這也解釋了因地與果地沒有差別。像這樣的因地修行，才可稱為真正的修行。『亦無身心受彼生死』，沒有承受生死的人。如果認為有一個『我』可以免除輪迴，那就是還沒有擺脫我執（Atma-graha，對自我的執著）。忘卻『我』和『我所』，才是真正的解脫。這就是照見五蘊（Skandha，構成個體存在的五種要素，即色、受、想、行、識）皆空，度過一切苦難。外在捨棄世界，內在擺脫身心。不執著于身體，視身體如同虛空；不執著於心念，視心念如同法界。『非作故無，本性無故』，不是通過人為的觀想修行才使得身心空無，而是因為身心本性空寂，本來就沒有。所以《金剛三昧經》說：『如果度化眾生，卻不執著于度化；不執著于度化，其度化才是偉大的。』接下來，通過層層拂去痕跡，來解釋成就正因。

【English Translation】 English version: The principle of non-origination. If one truly acknowledges and settles the mind in this, it is called Anutpattika-dharma-kshanti (忍, acceptance of the non-arising of all dharmas). The Avatamsaka Sutra (華嚴經) says: 'All dharmas are without origination, all dharmas are without cessation. If one can understand in this way, all Buddhas (佛, enlightened beings) will constantly appear before them.' After this, doubts about non-origination are severed. Earlier, it was said that birth and death arise from ignorance (Avidya, 無明, delusion and unknowing of the true nature of things). Since there is no ignorance, how can there be birth and death? Therefore, it is explained: 'All sentient beings falsely perceive origination and cessation in non-origination; ignorance, as well as the beginning and end of birth and death, are all non-existent.' Sentient beings, in this realm of non-origination and non-cessation, with deluded emotions, falsely perceive the erroneous view of birth and death. Earlier, from the perspective of false perception, it was said that there is birth and death; here, from the perspective of reality, it is said that there is no birth and death. 'Therefore, it is said to be the cycle of birth and death,' referring to the previous text. Due to this false perception, the previous text spoke of the cycle of birth and death. The third part explains the accomplishment of the causal ground. The previously mentioned falsity as emptiness and the true nature as existence refers to the fact that whether there are Buddhas or not, the Tathata (真如自性, the true nature of things) is inherently so. Now, it is explained that relying on this to understand the mind and intentions, and secretly aligning with the true nature, is what accomplishes the causal ground of original arising. Explaining the accomplishment, directly answering the question asked. The text is divided into three parts. First, relying on the enlightenment of truth, falsity is instantly eliminated, and birth and death cease to exist. 'Good man, those who cultivate perfect enlightenment on the causal ground of the Tathagata (如來, 'Thus Gone One', a title for the Buddha)', this echoes what was stated earlier. That is, cultivating based on truth. 'Knowing it is like flowers in the sky,' this is the enlightenment of falsity. Below are all instances of instantly escaping birth and death. 'Then there is no transmigration,' there is no law of birth and death. Since it is known that all dharmas are as illusory as flowers in the sky, how can one still see transmigration? Just like a single pill of elixir can turn iron into gold; a single word of truth can transform a mortal into a sage. This also explains that there is no difference between the causal ground and the resultant ground. Such cultivation on the causal ground can be called true cultivation. 'Also, there is no body or mind that undergoes birth and death,' there is no person who undergoes birth and death. If one believes that there is a 'self' that can escape transmigration, then one has not yet escaped self-attachment (Atma-graha, 我執, clinging to the self). Forgetting 'self' and 'what belongs to self' is true liberation. This is seeing that the five Skandhas (蘊, the five aggregates that constitute individual existence: form, feeling, perception, volition, and consciousness) are empty, and overcoming all suffering. Outwardly abandoning the world, inwardly escaping body and mind. Not clinging to the body, viewing the body as empty space; not clinging to thoughts, viewing thoughts as the Dharma Realm. 'Not because of action is there non-existence, but because of the inherent nature of non-existence,' it is not through artificial contemplation and cultivation that the body and mind become empty, but because the inherent nature of the body and mind is empty and originally non-existent. Therefore, the Vajrasamadhi Sutra (金剛三昧經) says: 'If one liberates sentient beings but does not cling to liberation; not clinging to liberation, then the liberation is great.' Next, by gradually brushing away traces, the accomplishment of the true cause is explained.

。拂有四重。

彼知覺者猶如虛空　一拂覺妄之智。謂能覺身心性本無者。亦如太虛都無所有。

知虛空者即空華相　二又泯其拂心。知能覺無者。即同空華體即無也。

亦不可說無知覺性　三遮其斷滅。但不起念分別空有。不是無心。

有無俱遣　四總結離過。

是則名為凈覺隨順　釋成因也。有無既不當情。斯即心言路絕。清凈覺體從此顯彰。但不背之合塵。即名隨順。亦非別有能順。故羅什云。無心於合合者合焉。隨順凈覺。故言凈覺隨順。如是執盡病除。然後興心執行。則聚沙畫地合掌低頭皆成佛道。如斯修習可謂正因。后徴拂所由。釋歸圓實。

何以故　身心幻妄可說全空。知覺稱理因何又拂。有無俱絕約何修行。次釋意云。相因對待皆是從緣。從緣之法豈實有體。生心動念即乖本性。失正念故。圓實性體俱無如是等故。

虛空性故　一切法空不生滅也。謂如上相因諸相。猶若虛空。本自不生今無可滅。非謂拂之方令空也。故佛藏經云一切法空無毫末相等。

常不動故　一切法寂不來去也。非已去非未來非現起故。故法句云。諸法從本來寂滅無所動。法華亦云。常自寂滅相。

如來藏中　上二句明諸法。此下皆是顯一心也。論指一心云如來藏故。

【現代漢語翻譯】現代漢語譯本：拂有四重。

彼知覺者猶如虛空，一拂覺妄之智。謂能覺身心性本無者，亦如太虛都無所有。

知虛空者即空華相，二又泯其拂心。知能覺無者，即同空華體即無也。

亦不可說無知覺性，三遮其斷滅。但不起念分別空有，不是無心。

有無俱遣，四總結離過。

是則名為凈覺隨順，釋成因也。有無既不當情，斯即心言路絕，清凈覺體從此顯彰。但不背之合塵，即名隨順。亦非別有能順。故羅什（Kumārajīva）云：『無心於合合者合焉。』隨順凈覺，故言凈覺隨順。如是執盡病除，然後興心執行，則聚沙畫地合掌低頭皆成佛道。如斯修習可謂正因。后徴拂所由，釋歸圓實。

何以故？身心幻妄可說全空，知覺稱理因何又拂？有無俱絕約何修行？次釋意云：相因對待皆是從緣，從緣之法豈實有體？生心動念即乖本性，失正念故。圓實性體俱無如是等故。

虛空性故，一切法空不生滅也。謂如上相因諸相，猶若虛空，本自不生今無可滅。非謂拂之方令空也。故佛藏經云：『一切法空無毫末相等。』

常不動故，一切法寂不來去也。非已去非未來非現起故。故法句云：『諸法從本來寂滅無所動。』法華（Lotus Sutra）亦云：『常自寂滅相。』

如來藏中，上二句明諸法。此下皆是顯一心也。論指一心云如來藏故。

【English Translation】 English version: There are four levels of 'sweeping away'.

That which is aware is like empty space; the first 'sweeping away' is the wisdom that awakens to delusion. It means that one who can realize that the nature of body and mind is fundamentally non-existent is like the great void, utterly devoid of anything.

Knowing emptiness is like seeing flowers in the sky; the second is to eliminate the mind that 'sweeps away'. Knowing that the ability to be aware is non-existent is the same as the essence of flowers in the sky, which is also non-existent.

It cannot be said that there is no knowing nature; the third prevents annihilation. Simply not giving rise to thoughts that discriminate between emptiness and existence is not the same as having no mind.

Both existence and non-existence are discarded; the fourth is a summary of transcending faults.

This is called 'pure awareness in accordance'; this explains the cause. Since existence and non-existence do not accord with reality, the path of mind and speech is cut off, and the pure awareness essence is manifested from this point. But not turning away from it and conforming to the dust is called 'in accordance'. It is not that there is a separate ability to accord. Therefore, Kumārajīva said, 'Without mind, one accords with those who accord.' In accordance with pure awareness, it is said 'pure awareness in accordance'. When such attachments are exhausted and illnesses are cured, then giving rise to mind and acting, even piling sand, drawing on the ground, joining palms, and bowing the head all become the path to Buddhahood. Such practice can be called the right cause. Afterwards, the reason for 'sweeping away' is questioned, and the explanation returns to perfect reality.

Why is this? The illusory nature of body and mind can be said to be completely empty, so why 'sweep away' awareness, which accords with principle? With both existence and non-existence cut off, what practice is there? Next, the meaning is explained: mutual causes and conditions all arise from conditions. How can that which arises from conditions have a real substance? Giving rise to mind and thoughts deviates from the original nature, because of losing right mindfulness. Therefore, the perfect and real nature is devoid of such things.

Because of the nature of emptiness, all dharmas are empty, without arising or ceasing. It means that the mutual causes and conditions mentioned above are like empty space, fundamentally not arising and now impossible to cease. It is not that 'sweeping away' is what makes it empty. Therefore, the Buddha-pitaka Sutra says, 'All dharmas are empty, without even a hair's breadth of difference.'

Because it is always unmoving, all dharmas are still, without coming or going. It is not already gone, not yet to come, and not presently arising. Therefore, the Dhammapada says, 'All dharmas from the beginning are still and unmoving.' The Lotus Sutra also says, 'Always in a state of tranquil extinction.'

In the Tathāgatagarbha, the above two sentences explain all dharmas. From here on, it all reveals the one mind. The treatise points to the one mind as the Tathāgatagarbha.

楞伽亦云。寂滅者。名為一心。一心者。名如來藏。此經下云。圓覺妙心涅槃即名佛性。今此一句總標。次二句空藏。后三句不空藏。通云如來藏者。由三義故。一隱覆義。謂覆藏如來故云藏也。故理趣般若經云。一切眾生皆如來藏勝鬘云。生死二法名如來藏。如來法身不離煩惱藏。名如來藏如來經藏云。一切眾生貪瞋癡諸煩惱中有如來身。乃至常無染污。德相備足如我無異。便以九喻喻之。一萎華佛身。二巖蜂淳密。三糠糩粳米。四墮穢真金。五貧家寶藏。六庵羅內實。七弊物金像。八貧女輪王。九焦模鑄像。二含攝義。謂如來法身含攝身相國土神通大用無量功德故。又亦含攝一切眾生。皆在如來藏內故。三出生義。謂此法身既含眾德。了達證入即能出生故。十地論云。地智慧生無漏因果。亦能生起人天道行。此三義者。初約迷時。后約悟時。中間克體然約真妄和合。總有二種行相。謂此經下云。如來藏自性差別。論云。真如生滅。然真妄各有二義。真謂不變隨緣。妄謂體空成事。真中不變妄中體空。即真如自性也。真中隨緣妄中成事。即生滅差別也。初真如性中。復有二相。勝鬘云。有二種如來藏空智。所謂空如來藏脫離一切煩惱藏。不空如來藏。具過恒沙不思議佛法。論中亦說如實空如實不空。義全同此。後生

滅中亦有二相。謂漏無漏。無漏復二。有為無為。有漏亦二。謂善不善。此等行相皆有業用。初真性者。有其二業。一能持自體恒沙功德。從本已來不失不壞。二能御客塵恒沙煩惱。無始時來不染不污。後生滅亦有二業。一能起惑治業。曠劫長受六趣生死。故楞伽云。如來藏者。是善不善因。能遍興造一切趣生乃至若生若滅。二能知真達妄發心修行證三乘果。如前所引十地論等。由是二業故。寶性論引經偈云。無始世來性。作諸法依止。法性有諸道。及證涅槃果。長行引勝鬘釋云。性者。如來藏。依止者。如來藏。是依是持是建立。諸道者。有如來藏故說生死。是名善說。證涅槃者。若無如來藏者。不得厭苦樂求涅槃。既諸佛因果始終依之。故入道行人先須信解。離此別信信則墮邪。故密嚴經訶為惡慧。華嚴亦云。不能了自心。云何知正道。彼由顛倒慧。增長一切惡。據此則了之方知正道。故勝鬘云。若於無量煩惱所纏如來藏不疑惑者。于出纏無量煩惱藏法身亦無疑惑。華嚴初會普賢即入如來藏身三昧。意在此也。然雖此心凡聖等有。但果顯易信因隱難明。故淺識之。流輕因重果。愿諸道者深信自心。

無起滅故　釋上所知生死等。

無知見故　釋上彼知覺者等。此上二句釋空藏矣。謂見生死起者。即云

【現代漢語翻譯】現代漢語譯本滅（niè）中也有兩種相：有漏和無漏。（有漏：指還有煩惱，會繼續輪迴；無漏：指沒有煩惱，不會再輪迴）。無漏又分為兩種：有為和無為。（有為：指通過修行努力而得；無為：指本自具有，無需造作）。有漏也分為兩種：善和不善。（善：指好的行為和念頭；不善：指壞的行為和念頭）。這些行為和狀態都有其作用。最初的真性（zhēn xìng）（指如來藏的本性）有兩種作用：一是能保持自身恒河沙數般的功德，從根本上就不曾失去或損壞；二是能駕馭客塵般的恒河沙數煩惱，從無始以來就不被沾染或污染。後來的生滅（shēng miè）（指因煩惱而產生的各種現象）也有兩種作用：一是能引發迷惑，造作惡業，在漫長的時間裡承受六道輪迴的痛苦。所以《楞伽經》（Léngqié jīng）說：『如來藏（Rúláizàng）是善與不善的因，能普遍地興起和創造一切眾生的生命狀態，乃至生和滅。』二是能認識真理，通達虛妄，發心修行，證得聲聞、緣覺、菩薩三乘的果位，如前面引用的《十地論》（Shí dì lùn）等經論所說。由於這兩種作用，所以《寶性論》（Bǎoxìng lùn）引用經文偈頌說：『從無始以來，自性（zìxìng）（指如來藏的本性）是諸法的依止，法性（fǎxìng）（指諸法的本性，即如來藏）具有各種修行道路，以及證得涅槃（nièpán）果位。』長行文中引用《勝鬘經》（Shèngmán jīng）解釋說：『自性（zìxìng），就是如來藏（Rúláizàng）。依止，就是如來藏（Rúláizàng），是依靠、是保持、是建立。各種修行道路，因為有如來藏（Rúláizàng）的緣故，才能說有生死輪迴，這才是善巧的說法。證得涅槃（nièpán），如果沒有如來藏（Rúláizàng），就不能厭惡痛苦，欣求涅槃（nièpán）。』既然諸佛的因地和果地始終都依賴於它，所以入道的修行人首先必須深信和理解它。離開這個如來藏（Rúláizàng）而另外去相信什麼，就會墮入邪見。所以《密嚴經》（Mìyán jīng）呵斥這種人為惡慧。《華嚴經》（Huáyán jīng）也說：『不能瞭解自己的心，怎麼能知道正道呢？他們由於顛倒的知見，增長一切惡業。』根據這些經文，瞭解自心才能知道正道。所以《勝鬘經》（Shèngmán jīng）說：『如果對於被無量煩惱纏繞的如來藏（Rúláizàng）沒有疑惑，那麼對於脫離纏縛、具有無量功德的法身（fǎshēn）也就沒有疑惑。』《華嚴經》（Huáyán jīng）初會時，普賢菩薩（Pǔxián Púsà）就進入如來藏身三昧（Rúláizàng shēn sānmèi），意圖就在於此。雖然這個心在凡夫和聖人那裡都是一樣的，但是果地的顯現容易讓人相信，而因地的隱沒難以明白。所以淺薄的人輕視因地，重視果地。希望各位修行人深信自己的心。無起滅故：解釋上面所說的生死等。無知見故：解釋上面所說的知覺者等。這兩句解釋了空藏（kōngzàng）。認為有生死起滅的，就是云。

【English Translation】 English version In cessation (niè), there are also two aspects: those with outflows (leaks) and those without outflows (leaks). Those without outflows are further divided into two: conditioned (with effort) and unconditioned (without effort). Those with outflows are also divided into two: wholesome and unwholesome. These characteristics all have their functions. The initial True Nature (zhēn xìng) (referring to the nature of the Tathagatagarbha) has two functions: first, it can maintain its own inherent merits, as numerous as the sands of the Ganges, which have never been lost or destroyed since the beginning; second, it can control the adventitious defilements, as numerous as the sands of the Ganges, which have never been tainted or polluted since beginningless time. The subsequent arising and ceasing (shēng miè) (referring to various phenomena arising from afflictions) also have two functions: first, it can give rise to delusion and create karma, causing one to endure the suffering of the six realms of existence for countless eons. Therefore, the Laṅkāvatāra Sūtra (Léngqié jīng) says: 'The Tathagatagarbha (Rúláizàng) is the cause of both wholesome and unwholesome, capable of universally arising and creating all sentient beings' life states, even arising and ceasing.' Second, it can recognize truth, understand delusion, generate the aspiration for enlightenment, practice, and attain the fruits of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), as mentioned in the previously cited Daśabhūmika Sūtra (Shí dì lùn) and other scriptures. Because of these two functions, the Ratnagotravibhāga (Bǎoxìng lùn) quotes a verse from a sutra saying: 'From beginningless time, the Self-nature (zìxìng) (referring to the nature of the Tathagatagarbha) is the basis of all dharmas; the Dharma-nature (fǎxìng) (referring to the nature of all dharmas, i.e., the Tathagatagarbha) possesses various paths of practice and the attainment of Nirvana (nièpán).' The prose section quotes the Śrīmālādevī Siṃhanāda Sūtra (Shèngmán jīng) explaining: 'Self-nature (zìxìng) is the Tathagatagarbha (Rúláizàng). Basis is the Tathagatagarbha (Rúláizàng), which is the support, the maintainer, and the foundation. Various paths of practice—because there is the Tathagatagarbha (Rúláizàng), we can speak of birth and death; this is a skillful explanation. Attaining Nirvana (nièpán)—if there were no Tathagatagarbha (Rúláizàng), one could not厭惡厭惡 suffering and seek Nirvana (nièpán).' Since the causal and resultant stages of all Buddhas depend on it from beginning to end, practitioners on the path must first deeply believe in and understand it. Departing from this Tathagatagarbha (Rúláizàng) and believing in something else will lead to falling into wrong views. Therefore, the Ghanavyūha Sūtra (Mìyán jīng) rebukes such people as having evil wisdom. The Avataṃsaka Sūtra (Huáyán jīng) also says: 'If one cannot understand one's own mind, how can one know the right path? They increase all evil due to their inverted views.' According to these sutras, understanding one's own mind is the only way to know the right path. Therefore, the Śrīmālādevī Siṃhanāda Sūtra (Shèngmán jīng) says: 'If one has no doubts about the Tathagatagarbha (Rúláizàng) that is entangled by countless afflictions, then one will also have no doubts about the Dharmakaya (fǎshēn) that is free from entanglement and possesses countless merits.' During the initial assembly of the Avataṃsaka Sūtra (Huáyán jīng), Samantabhadra Bodhisattva (Pǔxián Púsà) immediately entered the Tathagatagarbha-body Samadhi (Rúláizàng shēn sānmèi); the intention lies in this. Although this mind is the same in both ordinary beings and sages, the manifestation of the fruit is easy to believe, while the concealment of the cause is difficult to understand. Therefore, shallow people belittle the cause and value the fruit. May all practitioners deeply believe in their own minds. 'Without arising and ceasing': Explains the above-mentioned birth and death, etc. 'Without knowing and seeing': Explains the above-mentioned knowers and perceivers, etc. These two sentences explain the Empty Treasury (kōngzàng). Those who believe in the arising and ceasing of birth and death are said to be.

執情。見生死滅者。即云知覺。今以如來藏中既無可起可滅。何有能執能知。又迷時生死非起凈心非滅。故無迷也。悟時凈心非起生死非滅。故無悟也。無悟故無知見矣。此乃非唯不可識識。抑亦不可智知。識智俱如。方為自體真實識知。大智慧光明遍照。為下三句不空藏矣。

如法界性　法界性與如來藏體同義別。別有其二。一者在有情數中名如來藏。在非情數中名法界性。如智論明佛性法性之異。二者謂法界則情器交徹心境不分。如來藏則但語諸佛眾生清凈本源心體。如雲能造善惡能起厭求。就法界言。即無斯義。據此則藏心克就根源。界性混其本末。混則普駭之義易信。克則周遍之理難明。故指藏心如法界性。亦乃攝其二義之別。歸於一體之同。方顯覺妄因依。誠非究竟圓實。

究竟　豎窮三際始終常然。

圓　遍周虛空。

滿　眾德具足。

遍十方故　無邊際故。良由如來藏性本自如斯。豈須減舊添新滅惑生智。是以三重泯絕冥合覺心。將此為本修行始得正名因地第四結牒問辭。

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　但結前文更無別義。此下偈諷文二。一標舉。

爾時世尊欲重宣此義。而說偈言　然偈有二種。一伽

【現代漢語翻譯】現代漢語譯本：執情，若見有生死生滅之相，就說是知覺。現在如來藏（Tathagatagarbha，如來所藏之法性）中既然沒有生起和滅盡，哪裡會有能執著和能知覺的呢？而且迷惑時，生死並非從清凈心生起，也非清凈心滅盡，所以沒有迷惑。覺悟時，清凈心並非從生死生起，也非生死滅盡，所以沒有覺悟。沒有覺悟，也就沒有知見。這不僅是不可用『識』來認識，也是不可用『智』來了解的。『識』和『智』都如如不動，才是自體真實的識知。大智慧光明普遍照耀，是下面三句『不空藏』的含義。

『如法界性』，法界性（Dharmadhatu，一切諸法的本體）與如來藏體，意義相同而用處不同。不同之處有二：一是在有情眾生中稱為如來藏，在非有情事物中稱為法界性，如《大智度論》所說佛性（Buddha-nature）與法性的區別。二是法界是情與器相互交融，心與境沒有分別；如來藏則只是指諸佛和眾生清凈本源的心體，如經文所說能造善惡，能生起厭惡和希求。就法界而言，沒有這種含義。據此來說，藏心是著重於根源，界性則混淆了本末。混淆則普遍賅括的意義容易讓人相信，著重於根源則周遍的道理難以明白。所以說藏心如法界性，也就是概括了兩種意義的不同，歸於一體的相同，才能顯示覺悟和妄想的因緣所依，確實不是究竟圓滿真實。

『究竟』，豎窮過去、現在、未來三際，始終常然不變。

『圓』，遍佈周遍整個虛空。

『滿』，各種功德具足圓滿。

『遍十方故』，因為沒有邊際的緣故。正是因為如來藏的體性本來就是這樣，哪裡需要減少舊有的，增添新的，滅除迷惑，生起智慧呢？因此三重泯滅斷絕，冥然契合覺悟之心，以此為根本修行，才能得到真正的名稱，是因地第四重結牒問辭。

『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』，只是總結前面的文義，沒有別的意思。以下是偈頌諷文二：一是標舉。

『爾時世尊欲重宣此義，而說偈言』，然而偈頌有兩種：一是伽陀（Gatha）。

【English Translation】 English version: Attachment to feelings. Seeing the arising and ceasing of birth and death is then called awareness. Now, since in the Tathagatagarbha (the womb of the Thus Come One, the nature of the Thus Come One's store) there is neither arising nor ceasing, how can there be one who grasps and one who knows? Moreover, in delusion, birth and death do not arise from a pure mind, nor does a pure mind cease, so there is no delusion. In enlightenment, a pure mind does not arise from birth and death, nor do birth and death cease, so there is no enlightenment. Without enlightenment, there is no knowledge or perception. This is not only unknowable by 'consciousness' (識, shi), but also incomprehensible by 'wisdom' (智, zhi). When both consciousness and wisdom are thus, then it is the true knowledge of the self-nature. The great wisdom and light shines everywhere, which is the meaning of the following three phrases, 'unempty store'.

'Like the Dharmadhatu-nature.' The Dharmadhatu-nature (法界性, the nature of the realm of Dharma, the essence of all dharmas) and the Tathagatagarbha are the same in meaning but different in function. The difference lies in two aspects: first, in sentient beings, it is called the Tathagatagarbha; in non-sentient things, it is called the Dharmadhatu-nature, as the difference between Buddha-nature (佛性, the nature of the Buddha) and Dharma-nature explained in the Mahaprajnaparamita-sastra. Second, the Dharmadhatu is the interpenetration of sentient and insentient, with no distinction between mind and environment; the Tathagatagarbha only refers to the pure original mind-essence of all Buddhas and sentient beings, as the text says, it can create good and evil, and can give rise to aversion and desire. In terms of the Dharmadhatu, there is no such meaning. According to this, the store-mind emphasizes the root source, while the realm-nature confuses the origin and the end. Confusion makes the meaning of universal inclusion easy to believe, while emphasizing the root source makes the principle of pervasiveness difficult to understand. Therefore, saying that the store-mind is like the Dharmadhatu-nature also encompasses the difference between the two meanings, returning to the sameness of one entity, in order to reveal the causal dependence of enlightenment and delusion, which is indeed not ultimately complete and real.

'Ultimate' (究竟, jiujing): extending vertically through the three periods of past, present, and future, it is always constant and unchanging.

'Complete' (圓, yuan): pervading and encompassing the entire space.

'Full' (滿, man): possessing all virtues completely.

'Because it pervades the ten directions': because it is without boundaries. It is precisely because the nature of the Tathagatagarbha is inherently like this, why would it be necessary to reduce the old, add the new, eliminate delusion, and generate wisdom? Therefore, the triple annihilation and extinction, silently merging with the enlightened mind, taking this as the fundamental practice, can one obtain the true name, which is the fourth concluding question in the causal ground.

'This is then called the Dharma practice on the causal ground. Because of this, Bodhisattvas generate a pure mind in the Mahayana. Sentient beings in the degenerate age cultivate according to this, and do not fall into wrong views': this simply summarizes the previous text and has no other meaning. The following are two verses of satire: the first is the heading.

'At that time, the World Honored One, desiring to reiterate this meaning, spoke in verse': However, there are two types of verses: the first is a Gatha (伽陀, a type of Buddhist verse).

陀。此云諷頌。謂孤起偈。今非此也二祇夜。此云應頌。頌長行也。或為鈍根重說或為後來之徒。或為增明前說故。今此經偈皆祇夜也。然凡言長行偈諷相望。有五對之例。謂有無廣略離合先後隱顯。今經問目皆長有偈無。答皆長廣偈略。余隨相當對文當指。二正陳。然此段中五偈。但重諷長行。更無別義。故如次依前四段科之。但經文增減故科段名亦小殊。四者。一諷了悟本覺。

文殊汝當知　　一切諸如來　　從於本因地　皆以智慧覺

義不異前。二諷推破無明。

了達于無明　　知彼如空華　　即能免流轉　又如夢中人　　醒時不可得

上二段皆長離偈合。三諷拂跡成因。

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

上二句長先偈后。

成道亦無得　　長無偈有　本性圓滿故　　四諷結牒問曰　菩薩於此中　　能發菩提心　　長隱偈顯　末世諸眾生　　修此免邪見

大方廣圓覺修多羅了義經略疏注捲上(之一)

大方廣圓覺修多羅了義經略疏捲上二

唐終南山草堂寺沙門宗密述

自下大段。第二令依解修行隨根證入。謂創因法鏡照心。頓能信解。至於長久修證。則節級不同。良以障有淺深根有利鈍。習

【現代漢語翻譯】現代漢語譯本陀（D陀，意為諷頌）：意為諷頌，指孤立的偈頌。現在這裡不是指這種。二祇夜（Gīta，意為應頌）：意為應頌，是歌頌長行文的。或許是爲了根器遲鈍的人重複解說，或許是爲了後來的學徒，或許是爲了增進對前面所說內容的理解。所以現在這部經中的偈頌都是祇夜。然而，凡是說到長行、偈頌、諷頌相互對照，有五種對比的情況，即有無、廣略、離合、先後、隱顯。現在這部經的提問部分都是長行文，有偈頌但沒有諷頌；回答部分都是長行文內容廣，偈頌內容簡略。其餘的根據具體情況進行對照，在文句中會指明。二、正式陳述。然而，這段中的五個偈頌，只是重複諷誦長行文，沒有其他的意義。所以依次按照前面的四個段落進行劃分。只是因為經文有增減，所以科段的名稱也略有不同。四者，一、諷誦了悟本覺。

『文殊汝當知，一切諸如來，從於本因地，皆以智慧覺』

意義與前面相同。二、諷誦推翻無明。

『了達于無明，知彼如空華，即能免流轉，又如夢中人，醒時不可得』

上面兩段都是長行文分離，偈頌合併。三、諷誦拂去痕跡，成就因地。

『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』

上面兩句是長行文在前，偈頌在後。

『成道亦無得』，長行文沒有，偈頌有。『本性圓滿故』，四、諷誦總結並照應提問：『菩薩於此中，能發菩提心』，長行文隱晦，偈頌顯明。『末世諸眾生，修此免邪見』

《大方廣圓覺修多羅了義經略疏注》捲上(之一)

《大方廣圓覺修多羅了義經略疏》捲上二

唐終南山草堂寺沙門宗密述

從下面開始是大的段落。第二，使人依據理解修行，隨著根器證入。即最初因法鏡照心，立刻能夠信解。至於長久的修行證悟，則階段等級不同。是因為業障有深淺，根器有利鈍，習氣有輕重。

【English Translation】 English version 陀 (D陀, meaning 'recitation'): Means reciting, referring to isolated verses. This is not what is meant here. 二祇夜 (Gīta, meaning 'responsive verse'): Means responsive verse, which is praising the prose. Perhaps it is to repeat the explanation for those with dull faculties, or for later learners, or to enhance the understanding of what was said before. Therefore, the verses in this sutra are all祇夜. However, whenever prose, verses, and recitations are mentioned in contrast, there are five pairs of comparisons, namely existence and non-existence, extensive and concise, separation and combination, before and after, hidden and manifest. Now, the questions in this sutra are all in prose, with verses but no recitations; the answers are all in extensive prose and concise verses. The rest are compared according to the specific situation, which will be indicated in the text. Two, formal presentation. However, the five verses in this section only repeat the recitation of the prose, without any other meaning. Therefore, they are divided according to the previous four sections in order. It's just that the sutra text has additions and subtractions, so the names of the sections are also slightly different. Four, one, reciting the realization of original enlightenment.

'Manjushri, you should know that all the Tathagatas, from the ground of their original cause, all awaken with wisdom.'

The meaning is the same as before. Two, reciting the refutation of ignorance.

'Understanding ignorance, knowing it is like a flower in the sky, one can avoid transmigration, and like a person in a dream, one cannot find it when awake.'

The above two sections are prose separated and verses combined. Three, reciting the wiping away of traces to achieve the causal ground.

'The enlightened one is like empty space, equal and unmoving, enlightenment pervades the ten directions, and one attains Buddhahood, all illusions disappear without a trace.'

The above two sentences are prose first and verses later.

'Attaining the path is also without attainment,' prose is absent, verses are present. 'Because the original nature is complete,' Four, reciting the conclusion and corresponding to the question: 'Bodhisattvas in this, can generate Bodhi mind,' prose is hidden, verses are manifest. 'In the age of degeneration, all sentient beings, cultivating this avoid wrong views.'

《The Sutra of Perfect Enlightenment of Great Expansive Totality: A Concise Commentary and Notes》Volume 1 (Part 1)

《The Sutra of Perfect Enlightenment of Great Expansive Totality: A Concise Commentary》Volume 1, Part 2

By Shramana Zongmi of Caotang Temple, Zhongnan Mountain, Tang Dynasty

From below is the large section. Second, to enable people to cultivate according to understanding, entering into realization according to their faculties. That is, initially, the Dharma mirror illuminates the mind, and one can immediately believe and understand. As for long-term cultivation and realization, the stages and levels are different. This is because obstacles have depth, faculties have sharpness and dullness, and habits have lightness and heaviness.

氣厚薄心行依違故須處處隨根引令得出。然其修證階降雖殊。必籍本因。故云依解。前則信解。此則行證故華嚴一部亦唯此四矣。文中二。初徴釋用心。后廣明行相。所以然者。以悟修之理一異難明意實相符言而似反。故須徴釋令解用心。然後隨性隨緣。廣為明其行相。今初徴釋文中大科四段不異初門。申請中三亦同前列。今初進問威儀。

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　普賢是行中之體故。標首為下所依總別觀門不離此故。二聖表法已具前文。次正陳中文四。一就當根徴起。

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　信解圓覺即是當根。雖達天真未明緣起。大士悲憫接下垂方。反覆徴問用心解行如何契合。二問解行相違。于中復二。一幻幻何修問。

世尊。若彼眾生　指前當根。

知如幻者身心亦幻(解也)云何以幻還修于幻　行也。謂一切如幻正解方成。幻法非真復何修習。故解與行進退相違。徴釋用心實由斯矣。此問從前知是空華即無輪轉等文而來。意云。身心既如幻。能知亦是幻。將幻還除幻。幻幻何窮盡幻者謂世有幻法。依草木等幻作人畜。宛似往來動作之相。須臾法謝還成草木。然

【現代漢語翻譯】現代漢語譯本：氣分的厚薄、心行的順逆各不相同，所以必須處處根據眾生的根器引導，使他們能夠有所領悟。然而，他們修證的階位和層次雖然不同，卻必定要以根本的因地為基礎。所以說要『依解』。前面的『信解』，這裡則是『行證』，所以《華嚴經》一部也只是這信、解、行、證四者而已。文中分為兩部分。首先是征問解釋用心，然後是廣泛闡明行相。之所以這樣，是因為悟和修的道理，說它們相同又似乎不同，說它們不同而實際又相符，言語上好像是相反的。所以必須征問解釋，使人理解如何用心，然後才能隨順自性，隨順因緣，廣泛地闡明其行相。現在首先征問解釋，文中大的科段分為四段，和初門沒有不同。申請中的三部分也和前面列出的一樣。現在首先進問威儀。

於是普賢菩薩在大眾中，即從座位上站起，頂禮佛足，向右繞佛三圈，長跪合掌而對佛說：普賢是行持中的本體，所以標在首位，作為下面內容所依據的基礎，總別觀門都離不開這個緣故。二聖表法的含義已經在前面的經文中說明。接下來正式陳述經文，分為四部分。一是就當機眾生的根器而征起。

大悲的世尊，愿爲了這次法會中的諸位菩薩眾，以及爲了末法時代一切修習大乘佛法的眾生，聽聞這圓滿覺悟的清凈境界，應該如何修行？信解圓覺就是當機眾生的根器。雖然通達了天真本性，但還沒有明白緣起之理。普賢大士悲憫眾生，接引下根之人，反覆征問，用心和解行應該如何契合。二是問解和行是否相違背。其中又分為兩部分。一是問以幻修幻的問題。

世尊，如果那些眾生，指前面的當機眾生。

知道一切如幻，身心也是虛幻的（這是解），那麼為什麼要用虛幻來修習虛幻呢？（這是行）。意思是說，認為一切如幻的正解一旦成立，幻法就不是真實的，又修習什麼呢？所以解和行進退相違背。征問解釋用心，實際上就是因為這個緣故。這個提問是從前面『知是空華，即無輪轉』等經文而來。意思是說，身心既然如幻，能知的心也是虛幻的，用虛幻來去除虛幻，那麼虛幻何時才能窮盡呢？所謂幻，是指世間有幻術，依靠草木等幻化出人畜，宛如往來動作的樣子，須臾之間幻術消失，又變回草木。然而

【English Translation】 English version: The thickness of the atmosphere and the conformity or opposition of mental activities vary, so it is necessary to guide according to the capacity of sentient beings everywhere, so that they can gain some understanding. However, although their stages and levels of cultivation and realization are different, they must be based on the fundamental cause. Therefore, it is said to 'rely on understanding'. The previous 'faith and understanding' is here 'practice and realization', so the entire Avatamsaka Sutra is only these four: faith, understanding, practice, and realization. The text is divided into two parts. First, there is the inquiry and explanation of the application of mind, and then the extensive explanation of the characteristics of practice. The reason for this is that the principles of enlightenment and cultivation seem the same and yet different, and seem different but actually correspond. The words seem to be contradictory. Therefore, it is necessary to inquire and explain, so that people understand how to apply the mind, and then they can follow their nature and follow conditions, and extensively explain the characteristics of their practice. Now, first inquire and explain, the large sections of the text are divided into four sections, which are no different from the initial gate. The three parts in the application are also the same as those listed earlier. Now, first ask about demeanor.

Then, Samantabhadra 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 his palms together, and said to the Buddha: Samantabhadra is the essence of practice, so it is marked at the beginning as the basis for what follows, and the general and specific contemplation gates cannot be separated from this reason. The meaning of the two sages representing the Dharma has already been explained in the previous text. Next, formally state the text, divided into four parts. The first is to elicit based on the capacity of the present assembly.

Greatly compassionate World Honored One, may it be for the sake of all the Bodhisattvas in this assembly, and for the sake of all sentient beings in the Dharma-ending Age who cultivate Mahayana Buddhism, to hear this perfect enlightenment of the pure realm, how should they practice? Faith and understanding of perfect enlightenment is the capacity of the present assembly. Although they have attained the true nature, they have not yet understood the principle of dependent origination. The great Bodhisattva Samantabhadra has compassion for sentient beings, and guides those of lower capacity, repeatedly inquiring, how should the application of mind and practice be consistent. The second is to ask whether understanding and practice contradict each other. Among them, there are two parts. The first is to ask the question of cultivating illusion with illusion.

World Honored One, if those sentient beings, referring to the previous assembly.

Know that everything is like an illusion, and the body and mind are also illusory (this is understanding), then why use illusion to cultivate illusion? (This is practice). It means that once the correct understanding that everything is like an illusion is established, the illusory Dharma is not real, so what is there to cultivate? Therefore, understanding and practice contradict each other. The inquiry and explanation of the application of mind is actually for this reason. This question comes from the previous texts such as 'knowing that it is an empty flower, there is no rotation'. It means that since the body and mind are like illusions, the mind that knows is also illusory, using illusion to remove illusion, then when will illusion be exhausted? The so-called illusion refers to the illusion in the world, relying on plants and trees to transform into humans and animals, just like the appearance of coming and going, and in an instant the illusion disappears and turns back into plants and trees. However,

諸經教幻喻偏多。良以五天此術頗眾。見聞既審法理易明。及傳此方翻成難曉。今依古師解華嚴如幻之文。法喻各開五法。喻中五者。如結一巾幻作。一馬。一所依巾。二幻師術法。三所幻馬。四馬有即無。五癡執為馬。法中五者。一真性。二心識。三依他起。四我法即空。五迷執我法。下諸幻喻皆仿此知。二斷滅誰修問。

若諸幻性一切盡滅則無有心。誰為修行。云何復說修行如幻　此問亦從前拂跡中來。謂若以幻故一切皆空。能所總無。遣誰修習。云何復說修行如幻。金剛三昧亦云。眾生之心性本空寂。空寂之心體無色相。云何修習得本空心。三遮不修之失。

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　意恐惑者又云。一切如幻無不是空。覺性無生本來清凈。知之即已何有修行。故此遮云。本空本不修。多生生死苦。今空今不修。云何則脫苦。不了如幻境界者。未達緣起事相也。從來不達事妄想不解脫。今還不了知。如何得解脫。溺斯意者近代尤多。但恃天真不觀力用。四請修之方便。

愿為末世一切眾生。作何方便漸次修習。令諸眾生永離諸幻　上。遮不修之失。已知決定應修故。問對治之門。如何永離諸幻。論云。若人唯。念真如。不以方便種種熏修

【現代漢語翻譯】現代漢語譯本：許多佛經喜歡使用幻象來做比喻。主要是因為在印度，這種幻術非常普遍。人們親眼見到、親耳聽聞，就很容易明白佛法的道理。但是當佛經傳到中國后，翻譯過來反而變得難以理解。現在我依照古代大師解釋《華嚴經》中關於幻象的文字，將法和比喻各自展開為五種情況。比喻中的五種情況是：比如用一條手巾，通過幻術變出：一匹馬。一是作為基礎的手巾。二是幻術師的法術。三是被幻化出來的馬。四是馬的存在只是幻象，並非真實。五是愚癡的人執著地認為那是真馬。佛法中的五種情況是：一是真如自性（真實不變的本性）。二是心識（能認識外境的心）。三是依他起性（萬法由因緣和合而生）。四是我和法本性是空。五是迷惑地執著於我和法。下面的各種幻象比喻都可以參照這個來理解。「既然一切都斷滅了，那由誰來修行？」有人問道：『如果一切幻象的本性都完全滅盡，那就沒有了心識，由誰來進行修行呢？又怎麼能說修行也如幻象一樣呢？』這個問題也是從前面「拂跡」的思路而來。意思是說，如果因為一切都是幻象，所以一切都是空，能修行的主體和所修行的客體都沒有了，那麼要遣除誰的煩惱，由誰來修行呢？又怎麼能說修行也如幻象一樣呢？《金剛三昧經》也說：『眾生的心性本來就是空寂的，空寂的心體沒有色相，要如何修行才能得到這本來的空心呢？』下面是防止不修行的過失：『如果眾生本來就不修行，在生死輪迴中一直處於幻化之中，從來不瞭解如幻的境界，那麼要如何讓妄想心得到解脫呢？』這是擔心有人會說：一切都如幻象一樣，沒有什麼是真實的，覺悟的本性本來就是不生不滅、清凈的，知道了這些就足夠了，還修什麼行呢？所以這裡要防止這種觀點，說：本來空，本來不修行，就會在生死輪迴中遭受無盡的痛苦。現在空，現在不修行，又怎麼能脫離痛苦呢？不瞭解如幻境界的人，就是沒有明白緣起的事相。過去不明白事相，所以妄想無法解脫。現在還不明白，又怎麼能得到解脫呢？沉溺於這種想法的人，在現代尤其多。只是依賴於天真的想法，而不去觀察修行的作用。下面是請教修行的方便法門：『希望您能為末法時代的一切眾生，提供一些方便法門，讓他們能夠逐漸地修行，使眾生永遠脫離各種幻象。』上面是爲了防止不修行的過失。既然已經知道一定要修行，所以就請教對治的方法，要如何才能永遠脫離各種幻象。《大乘起信論》中說：『如果人只是唸誦真如，而不通過各種方便法門來熏修……』

【English Translation】 English version: Many sutras and teachings frequently use illusions as metaphors. This is mainly because such illusionary arts were quite common in India (the 'Five Indies'). When people saw and heard about them, it was easy to understand the principles of Dharma. However, when these scriptures were transmitted to this land (China), the translations became difficult to comprehend. Now, following the ancient masters' explanations of the 'Avatamsaka Sutra' regarding illusion, I will elaborate on both the Dharma and the metaphors, each with five aspects. The five aspects in the metaphor are: For example, using a piece of cloth, through illusion, one creates: a horse. One is the cloth as the basis. Two is the illusionist's art. Three is the horse that is created by illusion. Four is that the horse's existence is merely an illusion, not real. Five is that foolish people stubbornly believe it is a real horse. The five aspects in the Dharma are: One is True Nature (the true and unchanging essence). Two is consciousness (the mind that can recognize external objects). Three is dependent origination (all phenomena arise from the combination of causes and conditions). Four is that the self and phenomena are inherently empty. Five is being deluded and attached to the self and phenomena. All the following metaphors of illusion can be understood in this way. 'Since everything is annihilated, who will cultivate?' Someone asked: 'If the nature of all illusions is completely extinguished, then there is no consciousness. Who will cultivate? And how can it be said that cultivation is also like an illusion?' This question also comes from the previous idea of 'sweeping away traces'. It means that if everything is empty because everything is an illusion, and there is no subject to cultivate and no object to be cultivated, then who is there to eliminate afflictions, and who will cultivate? And how can it be said that cultivation is also like an illusion? The 'Vajra Samadhi Sutra' also says: 'The mind-nature of sentient beings is originally empty and still. The empty and still mind-essence has no form. How can one cultivate to attain this originally empty mind?' The following is to prevent the fault of not cultivating: 'If sentient beings originally do not cultivate, and are always in illusion in the cycle of birth and death, and never understand the realm of illusion, then how can the deluded mind be liberated?' This is to worry that someone might say: Everything is like an illusion, nothing is real, and the nature of enlightenment is originally unborn, unceasing, and pure. Knowing this is enough, why cultivate? Therefore, this is to prevent this view, saying: Originally empty, originally not cultivating, one will suffer endless pain in the cycle of birth and death. Now empty, now not cultivating, how can one escape suffering? Those who do not understand the realm of illusion are those who have not understood the phenomena of dependent origination. In the past, not understanding phenomena, delusion could not be liberated. Now still not understanding, how can one attain liberation? Those who indulge in this idea are especially numerous in modern times. They only rely on naive ideas and do not observe the effect of cultivation. The following is to ask for expedient methods of cultivation: 'I hope that you can provide some expedient methods for all sentient beings in the Dharma-ending age, so that they can gradually cultivate and enable sentient beings to be forever free from all illusions.' The above is to prevent the fault of not cultivating. Since it is already known that one must cultivate, then ask for the method of counteracting afflictions, how can one be forever free from all illusions. The 'Awakening of Faith in the Mahayana' says: 'If a person only recites True Nature, without cultivating through various expedient methods...'

。終無得凈。對於暫離故言永離。謂初觀一體雖覺全真。后遇八風紛然起妄。行如窮子。解似電光。何法修治。永除病本。然經云。一切眾生作何方便。兩句之間文意斷絕。譯之太略。應添分別演說等言。意則連續。達者詳焉。后亦頻爾。此下三唱經文。仿前科段。

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　此云正受。由達身心如幻。則冥本覺真如。如鏡受影非受非拒。故名正受。

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　正說長行中四。一標幻從覺生以為義本。二明幻盡覺滿。以釋前疑。三令離幻顯覺。正示用心。四辨幻覺不俱。結酬其請。今初第一云義本者。以普賢但徴修幻。不問幻之所生。佛說生於覺心。未為正答所問。且要標之為本。憑之顯幻盡覺圓。故得修幻義成。幻盡元非斷滅。故論云。自性清凈心因無明風動。乃至無明滅智性不壞。如風止動滅濕性不壞等。

善男子。一切眾生種種幻化　有漏五蘊十二處十八界等。偈云。幻無明故。

皆生　諸有漏法皆從性凈真心而生也。依真起妄故。

如來　此心雖凡聖同依。唯佛

【現代漢語翻譯】現代漢語譯本：最終也無法獲得清凈。對於暫時離開就說是永遠離開，這是因為最初觀想一體時，雖然覺得完全真實，後來遇到八風（利、衰、毀、譽、稱、譏、苦、樂）吹拂，妄念紛紛生起。修行就像窮困的兒子，理解就像閃電的光芒，用什麼方法修治，才能永遠去除病根呢？然而經文說：『一切眾生作何方便』，這兩句之間文意斷絕，翻譯得太簡略，應該新增『分別演說』等詞語，意思才能連貫，通達的人會詳細瞭解。後面也經常這樣。以下三次唱誦經文，仿照前面的科段。說完這些話，五體投地，這樣三次請求，始終不斷。這時，世尊告訴普賢菩薩（Samantabhadra Bodhisattva，代表一切諸佛的理德與行德的菩薩）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，修習菩薩如幻三昧（Samadhi of Illusion-like，像幻覺一樣的禪定）。』這叫做『正受』，因為通達身心如幻，就能與本覺真如（original enlightenment and suchness）暗合，就像鏡子接受影像，非接受也非拒絕，所以叫做正受。『用方便漸次引導眾生，使他們能夠脫離各種幻象。你們現在仔細聽，我將為你們解說。』當時，普賢菩薩（Samantabhadra Bodhisattva）接受教誨，滿心歡喜，以及在場的大眾都靜默地聽著。正說長行中分為四個部分：一是標明幻象從覺悟中產生，作為義理的根本；二是闡明幻象消盡，覺悟圓滿，用來解釋之前的疑問；三是教導脫離幻象，顯現覺悟，正式指示用心的方法；四是辨別幻象和覺悟不能同時存在，總結並酬答他們的請求。現在先說第一點，稱為義理的根本，是因為普賢（Samantabhadra）只是詢問如何修習幻象，沒有問幻象從何產生，佛陀說幻象產生於覺悟之心，這還不是正面回答所問的問題，所以要標明它為根本，憑藉它來顯現幻象消盡，覺悟圓滿，這樣才能使修習幻象的意義成立。幻象消盡，原本不是斷滅，所以《論》中說：『自性清凈心因為無明風的擾動，乃至無明熄滅，智性也不會壞滅，就像風停止，動相消失，濕性也不會壞滅一樣。』『善男子，一切眾生種種幻化』，指有漏的五蘊（five aggregates），十二處（twelve entrances），十八界（eighteen realms）等等。偈語說：『因為幻化的無明。』『都產生於』，各種有漏的法都從自性清凈的真心而生起。因為依真而起妄。『如來』，這個心雖然凡夫和聖人共同依止，但只有佛陀

【English Translation】 English version: Ultimately, one cannot attain purity. To say 'permanently leaving' based on temporary separation is because, initially, when contemplating oneness, although it feels completely real, later, encountering the eight winds (gain, loss, disgrace, fame, praise, ridicule, suffering, and joy), delusive thoughts arise in abundance. Practice is like that of an impoverished son, and understanding is like a flash of lightning. What method of cultivation can permanently remove the root of the illness? However, the sutra says, 'What expedient means do all sentient beings employ?' There is a break in the meaning between these two sentences. The translation is too brief. Words such as 'differentiating and expounding' should be added so that the meaning is continuous. Those who are enlightened will understand this in detail. This happens frequently later on. The following three recitations of the sutra text follow the previous sections. Having spoken these words, they prostrated with their five limbs touching the ground, requesting in this way three times, beginning and ending repeatedly. At that time, the World Honored One said to Samantabhadra Bodhisattva (the Bodhisattva representing the principle and practice virtues of all Buddhas): 'Excellent! Excellent! Good men, you are able to cultivate the Samadhi of Illusion-like (a state of meditative absorption that is like an illusion) for the sake of all Bodhisattvas and sentient beings in the Dharma-ending Age.' This is called 'Right Reception' because, by understanding that body and mind are like illusions, one can merge with the original enlightenment and suchness (Tathata), just as a mirror receives reflections, neither accepting nor rejecting, hence the name 'Right Reception'. 'Gradually guide sentient beings with expedient means, enabling them to be free from all illusions. Now listen attentively, and I will explain it to you.' At that time, Samantabhadra Bodhisattva, receiving the teaching, rejoiced greatly, and all the assembly listened in silence. In the main discourse, there are four parts: first, it indicates that illusion arises from enlightenment, taking it as the fundamental principle; second, it clarifies that when illusion is exhausted, enlightenment is complete, to resolve previous doubts; third, it instructs to leave illusion and reveal enlightenment, formally indicating the method of applying the mind; fourth, it distinguishes that illusion and enlightenment cannot coexist, concluding and responding to their request. Now, let's talk about the first point, which is called the fundamental principle, because Samantabhadra only asked how to cultivate illusion, without asking where illusion arises from. The Buddha said that illusion arises from the mind of enlightenment, which is not a direct answer to the question, so it is necessary to mark it as the root, relying on it to reveal the exhaustion of illusion and the completion of enlightenment, so that the meaning of cultivating illusion can be established. The exhaustion of illusion is originally not annihilation, so the Treatise says: 'The self-nature pure mind is moved by the wind of ignorance, and even when ignorance is extinguished, the nature of wisdom is not destroyed, just as when the wind stops, the movement disappears, but the nature of wetness is not destroyed.' 'Good men, all the various illusions of all sentient beings,' refers to the defiled five aggregates (Skandhas), twelve entrances (Ayatanas), eighteen realms (Dhatus), etc. The verse says: 'Because of the illusion of ignorance.' 'All arise from,' all defiled dharmas arise from the pure and true mind of self-nature. Because delusion arises based on truth. 'Tathagata,' although this mind is relied upon by both ordinary beings and sages, only the Buddha

圓證故。約佛標之。

圓　離相故。

覺　非空故。

妙　染而不染故。

心　中實神解故。梵云干栗馱。是堅實之心也。不同緣慮集起之義。言皆生者。本覺心體為因。根本不覺為緣生三細業識為因境界為緣生六粗。故楞伽云。大慧。不思議熏不思議變是現識因。取種種塵。及無始妄想熏。是分別事識因。是知諸法皆無自體。無自體故。必假所依。依圓覺心而生起也。如幻馬無體必依于巾。巾喻真心。馬即蘊界。配前五法本末應知。問既真能生妄。真是妄源。何故前云無明無體。答妄托真起說真為源。現且迷真真本無妄。如二月托本月而起。說本月為起二之依。本月實無二輪。即是二無其體。故經說種種生於覺心。不是心生種種。然諸經論俱說萬法一心三界唯識。宗途有異。學者罕知。今約五教略彰其別。一愚法聲聞教。假說一心。謂實有外境。但由心造業之所感故。二大乘權教。明異熟賴耶名為一心。遮無境故。三大乘實教。說如來藏以為一心。理無二故。四一乘頓教。泯絕染凈但是一心。破諸數故。五一乘圓教。總該萬有即是一心。理事本末無別異故。此上五教後後轉深。后必收前。前不攝后。然皆說一心。有斯異者。蓋以經隨機說論逐經通。人隨論執。致令末代固守淺權。今本末會

通。令五門皆顯詮旨。相對復為三門。初約所詮。逆次順法從四至一展轉起末。謂本唯非染非凈。一法界心。由不覺之名。如來藏與生滅合成阿梨耶識。復由執此為我法故。轉起餘七成八種識。各由識體起能見分。由能見故似外境現。執取此現為定實故。造種種別業共業。故內感自身。外感器界一切諸法。二約能詮。順文逆法從一至四展轉窮本。謂佛對下劣根性未能頓達萬法所起根本者。且言從業所感。此則初聲聞教。次為機稍勝者。說能所感。一切唯識展轉乃至唯一真心名頓教等。皆由根有勝劣故。令說有淺深。若執前前即迷後後。始終通會方盡其源。三能詮所詮逆順本末皆無障礙。由稱法性直譚不逐機宜異說故。即圓教也。唯心之義經論所宗。迷之則觸向面牆。解之則萬法臨鏡。況此標為義本。如何不盡源流。達者審之。勿嫌具列。此下第二明幻盡覺滿。以釋前疑。然上說幻從覺生。染緣起也。此明幻盡覺滿。凈緣起也。故論云。有四種法薰習義故。染法凈法起不斷絕。染法者。以依真如法故有于無明。無明熏習真如故則有妄心。妄心熏習無明。不了真如法故。不覺念起現妄境界。妄境界染法緣故。即熏習妄心。令其念著造種種業。受於一切身心等苦。故勝鬘云。不染而染。法身不增不減經云。法身流轉五道。名

【現代漢語翻譯】通。使得五門都顯明詮釋宗旨。相對來說又可分為三門。首先從所詮釋的方面來說，逆著次第順著法理，從四到一輾轉起始和終結。意思是根本上只有非染非凈，一法界心。由於『不覺』（avidyā）之名，如來藏（Tathāgatagarbha）與生滅法合成阿梨耶識（ālaya-vijñāna）。又由於執著此阿梨耶識為我法，進而生起其餘七識，成為八種識。每一種識都由識體生起能見之分。由於能見，就好像有外境顯現。執取這種顯現為固定真實的，因此造作種種別業和共業。所以在內感受自身，在外感受器世間一切諸法。其次從能詮釋的方面來說，順著文句逆著法理，從一到四輾轉窮盡根本。意思是佛爲了那些下劣根性，不能立刻通達萬法所起根本的人，就先說是由業力所感。這是最初的聲聞教（Śrāvakayāna）。然後為根器稍好的人，說能感和所感，一切都是唯識所現，輾轉乃至唯一真心，名為頓教等等。這些都是由於根器有優劣，所以說法有深淺。如果執著前面的，就會迷惑後面的。始終通達融會，才能窮盡其源。第三，能詮和所詮，逆順本末都沒有障礙。因為是依據法性直接闡述，不隨著機宜而有不同的說法，這就是圓教（perfect teaching）。唯心（Citta-mātra）的義理是經論所宗。迷惑它，就像面對墻壁無處可去；理解它，則萬法如臨鏡般清晰。何況這裡標明為義理的根本，怎麼能不窮盡源流呢？通達的人仔細審察，不要嫌棄我詳細列舉。下面第二部分說明幻滅覺滿，用來解釋前面的疑惑。然而上面說幻從覺生，是染緣起。這裡說明幻滅覺滿，是凈緣起。所以《楞伽經》（Laṅkāvatāra Sūtra）說：『有四種法熏習的意義，所以染法和凈法生起不斷絕。』染法，是因為依于真如法（tathatā）的緣故，所以有無明（avidyā）。無明熏習真如，所以有妄心。妄心熏習無明，不了知真如法，所以不覺念起，顯現虛妄境界。虛妄境界的染法為緣故，就熏習妄心，使它執著，造作種種業，承受一切身心等苦。所以《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）說：『不染而染。』《法身不增不減經》說：『法身流轉五道，名為眾生。』

【English Translation】 Through this, all five gates clearly expound the essential meaning. Relatively speaking, they can be divided into three gates. Firstly, in terms of what is being explained (所詮), following the Dharma in reverse order, from four to one, the beginning and end unfold in a revolving manner. This means that fundamentally, there is only neither defilement nor purity, the one mind of the Dharma-realm (Dharmadhātu). Due to the name of 『ignorance』 (avidyā), the Tathāgatagarbha (如來藏) combines with arising and ceasing phenomena to form the ālaya-vijñāna (阿梨耶識). Furthermore, due to clinging to this ālaya-vijñāna as self and Dharma, the remaining seven consciousnesses arise, becoming the eight consciousnesses. Each consciousness arises from the essence of consciousness, producing the perceiving aspect. Due to perception, it seems as if external realms appear. Clinging to this appearance as fixed and real, one creates various separate and collective karmas. Therefore, internally, one experiences oneself, and externally, one experiences the physical world and all phenomena. Secondly, in terms of what is explaining (能詮), following the text in reverse order of the Dharma, from one to four, one thoroughly investigates the root. This means that the Buddha, for those of inferior capacity who cannot immediately understand the root from which all phenomena arise, first speaks of being influenced by karma. This is the initial Śrāvakayāna (聲聞教). Then, for those with slightly better capacity, he speaks of the influencing and the influenced, that everything is only consciousness, revolving until only the one true mind, which is called the sudden teaching (頓教), etc. All of these are due to the superiority or inferiority of capacity, so the teachings have depth and shallowness. If one clings to the former, one will be confused about the latter. Only by thoroughly understanding and integrating from beginning to end can one exhaust its source. Thirdly, there is no obstruction in what is explaining and what is being explained, whether in reverse or forward order, beginning or end. Because it directly expounds according to the nature of Dharma, without differing according to the suitability of the audience, this is the perfect teaching (圓教). The meaning of Mind-Only (Citta-mātra, 唯心) is what the sutras and treatises rely on. Being confused about it is like facing a wall with nowhere to go; understanding it is like all phenomena being clearly reflected in a mirror. Moreover, this is marked as the root of the meaning, how can it not exhaust the source and flow? Those who understand should examine it carefully, and do not dislike my detailed listing. The second part below explains the exhaustion of illusion and the fulfillment of awakening, to explain the previous doubts. However, the above says that illusion arises from awakening, which is defiled dependent origination. This explains that the exhaustion of illusion and the fulfillment of awakening is pure dependent origination. Therefore, the Laṅkāvatāra Sūtra (楞伽經) says: 『There are four kinds of Dharma-perfuming meanings, so defiled and pure Dharmas arise without ceasing.』 Defiled Dharma is because of relying on the suchness (tathatā, 真如) of Dharma, so there is ignorance (avidyā, 無明). Ignorance perfumes suchness, so there is deluded mind. Deluded mind perfumes ignorance, not understanding the suchness of Dharma, so unawakened thoughts arise, manifesting illusory realms. The defiled Dharma of illusory realms is the cause, which perfumes the deluded mind, causing it to cling, create various karmas, and endure all suffering of body and mind. Therefore, the Śrīmālādevī Siṃhanāda Sūtra (勝鬘經) says: 『Defiled without being defiled.』 The Sutra on the Non-Increase and Non-Decrease of the Dharmakāya says: 『The Dharmakāya flows through the five paths, and is called sentient beings.』

曰眾生。華嚴云。心如工畫師等。凈緣起者。論云。以有真如法故。熏習無明。則令妄心厭生死苦樂求涅槃。以厭求故。即熏習真如。自信已信知心妄動無前境界。修遠離法。種種方便起隨順行。不取不念。乃至久遠熏習力故。無明則滅。無明滅故心無有起。境界隨滅。心相皆盡。名得涅槃成自然業。然凈緣起翻前染緣。緣無自性。染凈俱融合法界性。起唯性起故無斷盡。如華嚴說。依此方名幻盡覺滿。文中分三。一舉喻該釋前文。二法合唯譚本義。三兼拂同幻之覺。今初。

猶如。空華從空而有　喻前義本。謂空中畢竟實無起滅。但以眼翳空里見華。既翳時華依空現故。言從空而有。如圓覺妙性畢境無生但以心迷性中見妄。既迷時妄依覺現故。言生於覺也。

幻華雖滅空性不壞　正喻此段釋疑之文。謂翳差則見華滅于空中。華雖滅而空常在。然華生時不生。滅時不滅。有翳有差見生見滅。二法合唯譚本義。

眾生幻心還依幻滅　謂此幻心由智了達方得除滅。所了是幻能了亦幻。則前疑雲幻幻何修。今答意云。不妨以幻除幻。又前云。幻盡斷滅。次下答云。

諸幻盡滅覺心不動　此乃能所雙亡即契圓覺。其猶波因水起波滅水存。幻從覺生幻滅覺滿。三兼拂同幻之覺。拂有三重。

依幻

【現代漢語翻譯】現代漢語譯本：曰：眾生。（《華嚴經》云：『心如工畫師』等。）凈緣起者，《論》云：『以有真如法故，熏習無明，則令妄心厭生死苦樂求涅槃。』（涅槃：佛教術語，指解脫生死輪迴的境界）以厭求故，即熏習真如，自信已信知心妄動無前境界，修遠離法，種種方便起隨順行，不取不念，乃至久遠熏習力故，無明則滅。無明滅故心無有起，境界隨滅，心相皆盡，名得涅槃成自然業。然凈緣起翻前染緣，緣無自性，染凈俱融合法界性，起唯性起故無斷盡。如《華嚴經》說，依此方名幻盡覺滿。文中分三：一、舉喻該釋前文；二、法合唯譚本義；三、兼拂同幻之覺。今初。

猶如空華從空而有，喻前義本。謂空中畢竟實無起滅，但以眼翳空里見華。既翳時華依空現故，言從空而有。如圓覺妙性畢境無生，但以心迷性中見妄。既迷時妄依覺現故，言生於覺也。

幻華雖滅空性不壞，正喻此段釋疑之文。謂翳差則見華滅于空中，華雖滅而空常在。然華生時不生，滅時不滅，有翳有差見生見滅。二法合唯譚本義。

眾生幻心還依幻滅，謂此幻心由智了達方得除滅。所了是幻能了亦幻，則前疑雲幻幻何修。今答意云，不妨以幻除幻。又前云幻盡斷滅，次下答云：

諸幻盡滅覺心不動，此乃能所雙亡即契圓覺。其猶波因水起波滅水存。幻從覺生幻滅覺滿。三兼拂同幻之覺。拂有三重。

依幻

【English Translation】 English version: It is said: Sentient beings. (The Avatamsaka Sutra says: 'The mind is like a painter,' etc.) As for pure dependent origination, the Treatise says: 'Because there is the Suchness Dharma, it熏習(xunxi: influence) ignorance, which causes the deluded mind to厭(yan: be weary of) the suffering and joy of 生死(shengsi: birth and death) and seek 涅槃(Nirvana: the state of liberation from the cycle of birth and death). Because of this weariness and seeking, it then熏習(xunxi: influence) Suchness, self-confidently believing and knowing that the mind妄動(wangdong: falsely moves) without any prior realm, cultivating the Dharma of detachment, using various skillful means to initiate 行(xing: practice) in accordance with it, not grasping, not thinking, and eventually, through the power of long-term熏習(xunxi: influence), ignorance is extinguished. Because ignorance is extinguished, the mind has no arising, and the realm disappears accordingly. All mental appearances cease, which is called attaining Nirvana and accomplishing natural karma. However, pure dependent origination reverses the previous defiled conditions. Conditions have no inherent nature. Defilement and purity both merge with the nature of the 法界(Dharmadhatu: the realm of reality). Arising is solely from the nature, so there is no complete cessation. As the Avatamsaka Sutra says, based on this, it is called the exhaustion of illusion and the fulfillment of awakening.' The text is divided into three parts: 1. Using a metaphor to comprehensively explain the preceding text; 2. Combining the Dharma to solely discuss the original meaning; 3. Simultaneously refuting the awakening that is the same as illusion. Now, the first.

It is like 空華(konghua: flowers in the sky) arising from the sky, a metaphor for the original meaning. It means that in the sky, there is ultimately no arising or ceasing. However, due to eye disease, one sees flowers in the sky. Since the flowers appear in the sky when there is disease, it is said that they arise from the sky. Similarly, the wondrous nature of Perfect Enlightenment is ultimately without arising, but due to delusion in the mind, one sees delusion in the nature. Since delusion appears in awakening when there is delusion, it is said that it arises from awakening.

Although the illusory flowers disappear, the nature of the sky is not destroyed, which is a direct metaphor for the section of text that resolves doubts. It means that when the eye disease is cured, the flowers seen in the sky disappear. Although the flowers disappear, the sky always remains. However, the flowers do not arise when they arise, and they do not cease when they cease. With disease, there is seeing arising; with cure, there is seeing ceasing. The two Dharmas combine to solely discuss the original meaning.

The illusory mind of sentient beings is extinguished by relying on illusion, meaning that this illusory mind can only be removed through the understanding of wisdom. What is understood is illusion, and what understands is also illusion. Therefore, the previous doubt was, 'How can illusion be cultivated with illusion?' Now, the answer means that it is okay to remove illusion with illusion. Also, it was previously said that the exhaustion of illusion is 斷滅(duanmie: annihilation). The following answers:

When all illusions are extinguished, the awakened mind does not move. This is the mutual annihilation of the subject and object, which is in accordance with Perfect Enlightenment. It is like waves arising from water and waves disappearing while water remains. Illusion arises from awakening, and the exhaustion of illusion is the fulfillment of awakening. The third is simultaneously refuting the awakening that is the same as illusion. There are three levels of refutation.

Relying on illusion

。說覺亦名為幻　拂覺妄之覺也。對緣而起故亦是幻。

若說有覺猶未離幻　恐修習者作是念言。對妄之覺則名為幻。不對妄者本有之覺則非虛幻。若起此心起則如幻。

說無覺者。亦復如是　若謂二覺俱無即名真者。此意居然如幻。舉要而言。起心動念言妄言真無非幻也。相躡起念。勢極三重。

是故幻滅名為不動　若泯絕無寄。分別不生。圓覺真心自然顯現。元無幻化。故言不動。三令離幻顯覺。正示用心。即答前請問修習之意也。前不疑合修不修。但于修中疑用心違妨一向但請如何修行離幻。兼已自遮不修之失。故前段釋疑了。此段正示用心。後段即會通。方便漸次之語。既令離幻修行。便已通得不修之失疑也。故無別答之文。文中三。謂法喻合。法中二。初展轉離幻。

善男子。一切菩薩及末世眾生　標指當機。

應當　誡勸之辭也。展轉四重。

遠離一切幻化虛妄境界　一離諸幻境。

由堅執持遠離心故。心如幻者亦復遠離　二離離幻之心。言如幻者。簡非幻心。

遠離為幻亦復遠離　三遣離幻之離。

離遠離幻亦復遠離　四遣離離之離。亦可一離妄二離覺三遣離四遣遣。皆言遠離者有二。一止二觀。止離者。休心息意水不追攀。如人遇怨不應共

【現代漢語翻譯】現代漢語譯本：說覺也叫做幻，這是拂去認為覺悟是真實的妄念。因為覺悟是針對因緣而生起的，所以也是虛幻的。

如果說有覺悟，仍然沒有離開虛幻。恐怕修行的人會這樣想：針對虛妄的覺悟就叫做幻，不針對虛妄的本有的覺悟就不是虛幻。如果生起這種想法，這種想法就像幻一樣。

說沒有覺悟，也是如此。如果認為兩種覺悟都沒有，就叫做真，這種想法顯然也是虛幻的。總而言之，起心動念，說妄說真，沒有不是虛幻的。互相追逐生起念頭，其勢頭達到三重。

因此，幻滅就叫做不動。如果泯滅一切寄託，分別心不生起，圓滿覺悟的真心自然顯現，本來就沒有幻化，所以叫做不動。這三重意思是使人離開虛幻而顯現覺悟，正是指示用心之處，也就是回答前面請問如何修行的意思。前面不懷疑應該修行還是不應該修行，只是在修行中懷疑用心是否違背妨礙，一直只是請問如何修行才能離開虛幻，同時也已經自己遮止了不修行的過失。所以前面一段解釋疑惑完畢，這一段正是指示用心之處，後面一段就是會通方便漸次的言語。既然使人離開虛幻而修行，就已經通達了不修行的過失的疑惑，所以沒有另外回答的文字。文中分為三部分，即法、比喻、合。法中又分為二部分，首先是展轉離開虛幻。

善男子，一切菩薩以及末世的眾生，這是標明指示當機者。

應當，這是誡勉勸告的言辭。展轉有四重。

應當遠離一切幻化虛妄的境界，第一重是遠離各種虛幻的境界。

由於堅決執著保持遠離的心，所以像幻一樣的心也要遠離，第二重是遠離遠離虛幻的心。說像幻一樣，是爲了簡別不是虛幻的心。

遠離『遠離』這個行為，也要遠離，第三重是去除『遠離虛幻』的『遠離』。

遠離『遠離遠離虛幻』這個行為，也要遠離，第四重是去除『遠離遠離』的『遠離』。也可以說，第一重是離妄，第二重是離覺，第三重是遣離，第四重是遣遣。都說『遠離』有兩個含義，一是止，二是觀。止離，就是休止心念，停止意念，像水一樣不再追逐攀緣，就像人遇到怨家不應該一起。

【English Translation】 English version: Saying that enlightenment is also called illusion is to brush away the delusion that enlightenment is real. Because enlightenment arises in response to conditions, it is also illusory.

If you say there is enlightenment, you have not yet left illusion. I am afraid that practitioners will think: enlightenment directed at delusion is called illusion, while the original enlightenment that is not directed at delusion is not illusory. If this thought arises, it is like an illusion.

Saying there is no enlightenment is also the same. If you say that both enlightenments are absent, and this is called truth, this idea is clearly illusory. In short, every thought that arises, whether speaking of delusion or truth, is nothing but illusion. Thoughts arise chasing each other, reaching a threefold intensity.

Therefore, the extinction of illusion is called immovability. If all reliance is extinguished and discrimination does not arise, the perfectly enlightened true mind will naturally manifest, originally without illusion. Therefore, it is called immovability. These three instructions are to leave illusion and reveal enlightenment, which is precisely to indicate where to focus the mind, and it answers the previous question about how to practice. Previously, there was no doubt about whether to practice or not, but in practice, there was doubt about whether the focus of the mind was contrary or obstructive. The question was always about how to practice to leave illusion, and at the same time, the fault of not practicing had already been prevented. Therefore, the previous section explained the doubts, this section precisely indicates where to focus the mind, and the later section is the language of convergence, expedience, and gradual progress. Since it causes people to leave illusion and practice, it has already understood the doubt about the fault of not practicing, so there is no separate answer in the text. The text is divided into three parts: the Dharma, the metaphor, and the combination. The Dharma is further divided into two parts: first, the progressive departure from illusion.

Good man, all Bodhisattvas and sentient beings of the degenerate age, this marks and indicates the person to be addressed.

Should, this is a word of admonition and exhortation. There are four progressive stages.

You should stay far away from all illusory and false realms, the first stage is to stay far away from all illusory realms.

Because of firmly holding onto the mind of staying far away, the mind that is like illusion should also be stayed far away from, the second stage is to stay far away from the mind that stays far away from illusion. Saying 'like illusion' is to distinguish it from the mind that is not illusion.

Staying far away from 'staying far away' should also be stayed far away from, the third stage is to eliminate 'staying far away from illusion'.

Staying far away from 'staying far away from staying far away from illusion' should also be stayed far away from, the fourth stage is to eliminate 'staying far away from staying far away'. It can also be said that the first stage is leaving delusion, the second stage is leaving enlightenment, the third stage is eliminating leaving, and the fourth stage is eliminating eliminating. All say 'staying far away' has two meanings: one is cessation, and the other is contemplation. Cessation of leaving is to cease the mind and stop thoughts, like water no longer chasing and clinging, just as a person encountering an enemy should not be together.

處。觀離者。虛妄之法體性皆空。如夢枷鎖寤則已離。故下文云知幻即離。后密顯真覺。

得無所離即除諸幻　夢中見夢。轉轉覺於前非。直到寤時所見方實。故云爾也。無所離者。有其二意。一則冥于真覺。真覺則不可離。二則到真覺之中。自然無如上節節之幻可離故。荷澤云。妄起即覺。妄滅覺滅。覺妄俱滅即是真如。二喻。

譬如鉆火兩木相因火出。木盡灰飛煙滅　如有一段干木。以一木燧鉆之火出。還將卻燒二木。木火既盡煙自然滅。既成灰燼任運飛散。不同二木形質為礙。如次四節以配於法。木段喻所修幻妄。木燧喻能修幻智。煙喻離。灰喻遣。經文先云灰飛。譯之倒也。定合是煙先滅余灰飛散。喻中闕于顯覺。蓋文略爾。前法后合悉。皆具有。若欲具之。應以地唯圓覺。由前木等本從地出。燒滅總盡唯有地存。如種種幻化生於圓覺妙心。幻化數重遣盡圓覺元來不動。二合。

以幻修幻亦復如是。諸幻雖盡不入斷滅　上三句正合喻之現文。下一句兼前密顯真覺。四辨幻覺不俱結酬其請。

善男子。知幻即離不作方便。離幻即覺亦無漸次　前云作何方便漸次修習。令諸眾生永離諸幻。故佛示用心竟。結答不作方便亦無漸次。如是乃能永離諸幻。會通問中之文也。但能知之是幻己名為

【現代漢語翻譯】現代漢語譯本：處。觀察遠離（觀離）的境界，就會發現虛妄之法的本體和性質都是空性的，就像夢中的枷鎖，醒來后自然就解脫了。所以下文說『知幻即離』，之後秘密地顯現出真正的覺悟（真覺）。得到無所遠離的境界，就能去除各種幻象。就像在夢中又做夢，一層層地覺察到之前的錯誤，直到醒來時所見才是真實的。所以這樣說。『無所離』有兩種含義：一是與真覺融為一體，真覺是不可分離的；二是到達真覺的境界中，自然就沒有像前面那樣一層層的幻象可以分離了。荷澤大師說：『妄念生起即是覺悟，妄念滅除覺悟也滅除，覺悟和妄念都滅除就是真如。』這是兩個比喻。譬如鉆木取火，兩塊木頭互相摩擦，火就產生了，火燒盡后，木頭變成灰燼，煙也消散了。就像有一段乾燥的木頭，用木燧鉆它，火就產生了，然後反過來燒這兩塊木頭。木頭和火都燒盡后，煙自然就滅了。變成灰燼后，隨風飄散，不再像兩塊木頭那樣有形質的阻礙。依次用這四節來比配於法。木段比喻所修的幻妄，木燧比喻能修的幻智，煙比喻遠離，灰比喻遣除。經文先說灰飛，翻譯顛倒了。應該是煙先滅，然後灰燼飛散。比喻中缺少顯現覺悟的部分，大概是文辭省略了。前面的法和後面的比合都具有。如果想要完備，應該用地來比喻圓覺，因為前面的木頭等本來都是從地裡長出來的，燒滅后總歸只剩下地。就像種種幻化生於圓覺妙心，幻化重重遣除后，圓覺本來就不動。這是第二個比合。用幻象來修習幻象也是這樣。各種幻象雖然消失了，但並沒有進入斷滅的狀態。上面三句正是比喻的顯現，下一句兼顧了前面秘密顯現真覺的內容。四辨幻覺不俱，總結酬答他的請求。善男子，知道是幻象就立刻遠離，不需要任何方便；遠離幻象就立刻覺悟，也沒有任何漸進的次第。前面說『用什麼方便，漸次修習，令諸眾生永遠遠離各種幻象』，所以佛陀開示用心之後，總結回答說不需要任何方便，也沒有任何漸進的次第。這樣才能永遠遠離各種幻象。這是會通問話中的文句。只要能知道它是幻象，就已經算是...

【English Translation】 English version: At the point of observing detachment (Guan Li), one realizes that the substance and nature of illusory dharmas are all empty, like shackles in a dream that are released upon awakening. Therefore, the following text says, 'Knowing illusion is detachment,' after which true enlightenment (Zhen Jue) is secretly revealed. Attaining the state of having nothing to detach from eliminates all illusions. It's like dreaming within a dream, gradually becoming aware of previous errors, until what is seen upon awakening is real. That's why it is said so. 'Having nothing to detach from' has two meanings: first, merging with true enlightenment, which is inseparable; second, arriving in the realm of true enlightenment, where there are naturally no illusions to detach from, as in the previous stages. Master Heze said, 'When delusion arises, it is enlightenment; when delusion ceases, enlightenment also ceases; when both enlightenment and delusion cease, it is Suchness (Zhen Ru).' These are two metaphors. For example, when drilling wood to make fire, the two pieces of wood rub against each other, and fire is produced. The fire then burns the two pieces of wood. When the wood and fire are exhausted, the smoke naturally disappears. After turning into ashes, they scatter with the wind, no longer having the tangible obstruction like the two pieces of wood. These four sections are used in order to correspond to the Dharma. The piece of wood symbolizes the illusory delusions being cultivated, the drill symbolizes the illusory wisdom that cultivates, the smoke symbolizes detachment, and the ashes symbolize elimination. The scripture says 'ashes fly' first, which is a reversed translation. It should be that the smoke disappears first, and then the ashes scatter. The metaphor lacks the part of revealing enlightenment, probably due to the brevity of the text. The preceding Dharma and the following combination both possess it. If one wants to complete it, one should use the earth to symbolize perfect enlightenment (Yuan Jue), because the preceding wood, etc., originally grew from the earth. After burning and extinguishing, only the earth remains. Just like all kinds of illusions arise from the wonderful mind of perfect enlightenment, after repeatedly eliminating the illusions, perfect enlightenment remains originally unmoved. This is the second combination. Using illusion to cultivate illusion is also like this. Although all illusions disappear, they do not enter a state of annihilation. The above three sentences are precisely the manifestation of the metaphor, and the following sentence combines the content of secretly revealing true enlightenment mentioned earlier. Four distinctions are made between illusion and enlightenment not being together, summarizing and responding to his request. Good man, knowing it is illusion is immediate detachment, without any expedient means; detaching from illusion is immediate enlightenment, without any gradual sequence. Earlier it was said, 'What expedient means should be used, and what gradual cultivation should be practiced, to enable all sentient beings to permanently detach from all illusions?' Therefore, after the Buddha instructed on the use of the mind, he concluded by answering that no expedient means are needed, nor is there any gradual sequence. Only in this way can one permanently detach from all illusions. This is to reconcile the sentences in the question. As long as one knows it is an illusion, it is already considered...

離。但得離幻即元是覺。更無階級漸變為覺。如人夢見身瘡問醫求藥。寤來既知是夢。更欲作何方便。若待方便修之漸離。即是實法。何幻名化。若執實有還是妄計。何名修行。故云爾。

一切菩薩及末世眾生。依此修行。如是乃能永離諸幻　結成真離。亦是通結前用心之文。第二偈諷中四段。依次重諷長行。科文全同。不煩重寫。

爾時世尊欲重宣此義。而說偈言　且標舉也。下文仿此。

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

標指生。無明之言長無偈有。

猶如虛空華　　依空而有相　　空華若覆滅　虛空本不動　　幻從諸覺生　　幻滅覺圓滿　覺心不動故

展轉拂跡長有偈無。

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

長離偈合。又法合及密顯真覺。長有偈無。

覺則無漸次　　方便亦如是

其結酬之文長有偈無。徴釋用心竟。

自下大文。第二廣明行相。有九問答。類束為三。初四問答通明觀行。上根修證。次四問答別明觀行。中根修證。后一問答道場加行。下根修證。然此三門前前不假後後。後後必躡前前。初中四。一開示觀門同佛。二徴釋迷悟始

【現代漢語翻譯】離。但得離幻即元是覺。更無階級漸變為覺。如人夢見身瘡問醫求藥。寤來既知是夢。更欲作何方便。若待方便修之漸離。即是實法。何幻名化。若執實有還是妄計。何名修行。故云爾。現代漢語譯本：擺脫幻象，就能立即迴歸本覺（yuan shi jue），不再需要通過任何階梯或漸進的方式來達到覺悟。這就像一個人在夢中夢見自己身上生了瘡，於是四處求醫問藥。醒來后，既然已經知道那只是一個夢，又何必再採取任何措施呢？如果還要等待通過某種方法來逐漸擺脫幻象，那就意味著你認為幻象是真實存在的，那麼又怎麼能稱之為幻象呢？如果執著于認為幻象是真實存在的，那仍然是一種錯誤的觀念，又怎麼能稱之為修行呢？所以說，就是這樣。一切菩薩及末世眾生。依此修行。如是乃能永離諸幻　結成真離。亦是通結前用心之文。第二偈諷中四段。依次重諷長行。科文全同。不煩重寫。現代漢語譯本：一切菩薩以及末法時代的眾生，依照這種方法修行，才能永遠擺脫各種幻象，最終成就真正的解脫。這也是對前面用心之道的總結。第二部分偈頌諷刺中有四個段落，依次重複諷刺長行文，科判和文義完全相同，所以不再重複書寫。爾時世尊欲重宣此義。而說偈言　且標舉也。下文仿此。現代漢語譯本：這時，世尊想要再次宣說這個道理，於是用偈頌的形式說道（這只是一個開端，下文也是如此）。普賢汝當知　　一切諸眾生　　無始幻無明皆從諸如來　　圓覺心建立現代漢語譯本：普賢（Puxian，菩薩名），你應該知道，一切眾生的無始幻無明（wushi huan wuming，沒有開始的虛幻無明），都是從諸如來（zhuru lai，諸佛）的圓覺心（yuan jue xin，圓滿覺悟的心）中產生的。標指生。無明之言長無偈有。現代漢語譯本：這裡指出了無明的產生。長行文中沒有提到無明，但在偈頌中提到了。猶如虛空華　　依空而有相　　空華若覆滅虛空本不動　　幻從諸覺生　　幻滅覺圓滿覺心不動故現代漢語譯本：就像虛空中的花朵，依賴於虛空而顯現出形態。如果虛空中的花朵消失了，虛空本身並沒有動搖。幻象從諸覺（zhu jue，各種覺悟）中產生，幻象滅除，覺悟就圓滿了，因為覺心（jue xin，覺悟的心）本身是不動搖的。展轉拂跡長有偈無。現代漢語譯本：輾轉拂跡，長行文中有，偈頌中沒有。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　　木盡火還滅現代漢語譯本：如果那些菩薩以及末法時代的眾生，應該經常遠離幻象，當所有幻象都消失時，就如同木頭中生出火，木頭燒盡，火也就熄滅了。長離偈合。又法合及密顯真覺。長有偈無。現代漢語譯本：長行文和偈頌在遠離幻象這一點上是相合的。此外，長行文中還有關於法合以及秘密顯現真覺的內容，這些在偈頌中沒有。覺則無漸次　　方便亦如是現代漢語譯本：覺悟是沒有漸進次第的，方便法門也是如此。其結酬之文長有偈無。徴釋用心竟。現代漢語譯本：總結和酬答的文字，長行文中有，偈頌中沒有。關於征問和解釋用心的部分到此結束。自下大文。第二廣明行相。有九問答。類束為三。初四問答通明觀行。上根修證。次四問答別明觀行。中根修證。后一問答道場加行。下根修證。然此三門前前不假後後。後後必躡前前。初中四。一開示觀門同佛。二徴釋迷悟始現代漢語譯本：從下面開始，進入第二大部分，詳細闡明修行的方法和狀態。共有九個問答，可以歸納為三類。最初的四個問答，普遍闡明觀行，是為上根之人修證而設的。接下來的四個問答，分別闡明觀行，是為中根之人修證而設的。最後一個問答，是關於道場加行，是為下根之人修證而設的。然而，這三個部分，前一部分並不依賴於后一部分，而後一部分必然以前一部分為基礎。在最初的四個問答中，第一是開示觀行之門，與佛相同；第二是征問和解釋迷惑和覺悟的起始。

【English Translation】 Leaving. But to leave illusion is to return to original awareness (yuan shi jue). There is no gradual progression to becoming aware. It is like a person dreaming of a sore on their body, seeking medicine from a doctor. Upon waking and realizing it was a dream, what further action is needed? If one waits for a gradual departure through expedient means, then it is a real phenomenon. How can it be called illusion? If one clings to the belief that it is real, it is still a false calculation. How can it be called cultivation? Therefore, it is said thus. English version: To be free from illusion is to immediately return to original awareness (yuan shi jue), without needing to go through any steps or gradual processes to achieve enlightenment. It's like someone dreaming of a sore on their body and seeking medical help. Once they wake up and realize it was just a dream, what further actions are necessary? If you still wait for a gradual departure through some method, it means you believe the illusion is real, so how can it be called an illusion? If you cling to the idea that the illusion is real, it's still a false notion, so how can it be called cultivation? Therefore, it is said to be so. All Bodhisattvas and sentient beings in the Dharma-ending age should cultivate according to this. Only in this way can they be forever free from all illusions and achieve true liberation. This is also a general conclusion to the previous text on the application of mind. The second section of verse satire has four parts, which repeat the prose in order. The divisions and meanings are exactly the same, so there is no need to rewrite them. English version: All Bodhisattvas and sentient beings in the Dharma-ending age should cultivate according to this method, so that they can be forever free from all illusions and ultimately achieve true liberation. This is also a summary of the previous teachings on the application of mind. The second part, the verse satire, has four sections, which repeat the prose in order. The divisions and meanings are exactly the same, so there is no need to rewrite them. At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse (this is just an introduction, and the following is similar). English version: At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse (this is just an introduction, and the following is similar). Puxian, you should know that all sentient beings' beginningless illusory ignorance (wushi huan wuming) arises from the perfect enlightenment mind (yuan jue xin) of all Tathagatas. English version: Puxian (Puxian, name of a Bodhisattva), you should know that all sentient beings' beginningless illusory ignorance (wushi huan wuming) arises from the perfect enlightenment mind (yuan jue xin) of all Tathagatas (zhuru lai, all Buddhas). Pointing to the arising. The prose does not mention ignorance, but the verse does. English version: This points out the arising of ignorance. The prose does not mention ignorance, but the verse does. Like flowers in the sky, they depend on the sky to have form. If the flowers in the sky disappear, the sky itself does not move. Illusion arises from all awarenesses (zhu jue), and when illusion disappears, awareness is complete, because the mind of awareness (jue xin) itself is unmoving. English version: Like flowers in the sky, they depend on the sky to have form. If the flowers in the sky disappear, the sky itself does not move. Illusion arises from all awarenesses (zhu jue, various enlightenments), and when illusion disappears, awareness is complete, because the mind of awareness (jue xin, the mind of enlightenment) itself is unmoving. Turning and brushing away traces, the prose has it, but the verse does not. English version: Turning and brushing away traces, the prose has it, but the verse does not. If those Bodhisattvas and sentient beings in the Dharma-ending age should always stay away from illusion, when all illusions disappear, it is like fire arising from wood, and when the wood is exhausted, the fire goes out. English version: If those Bodhisattvas and sentient beings in the Dharma-ending age should always stay away from illusion, when all illusions disappear, it is like fire arising from wood, and when the wood is exhausted, the fire goes out. The long departure verse is combined. Also, the Dharma combination and the secret manifestation of true awareness. The prose has it, but the verse does not. English version: The prose and verse agree on the point of staying away from illusion. In addition, the prose also contains content about the Dharma combination and the secret manifestation of true awareness, which is not in the verse. Awareness has no gradual sequence, and expedient means are also like this. English version: Awareness has no gradual sequence, and expedient means are also like this. The concluding and responding text is in the prose but not in the verse. The questioning and explanation of the application of mind ends here. English version: The concluding and responding text is in the prose but not in the verse. The section on questioning and explaining the application of mind ends here. From below begins the second major section, which elaborates on the aspects of practice. There are nine questions and answers, which can be categorized into three types. The first four questions and answers generally explain contemplation and practice, which are designed for those with superior faculties to cultivate and realize. The next four questions and answers separately explain contemplation and practice, which are designed for those with intermediate faculties to cultivate and realize. The last question and answer is about the additional practices in the Bodhimanda, which are designed for those with inferior faculties to cultivate and realize. However, these three sections, the former does not depend on the latter, and the latter must be based on the former. In the first four questions and answers, the first is to reveal the gate of contemplation, which is the same as the Buddha's; the second is to question and explain the beginning of delusion and enlightenment. English version: From below begins the second major section, which elaborates on the methods and states of practice. There are nine questions and answers, which can be categorized into three types. The first four questions and answers generally explain contemplation and practice, which are designed for those with superior faculties to cultivate and realize. The next four questions and answers separately explain contemplation and practice, which are designed for those with intermediate faculties to cultivate and realize. The last question and answer is about the additional practices in the Bodhimanda, which are designed for those with inferior faculties to cultivate and realize. However, in these three sections, the former does not depend on the latter, and the latter must be based on the former. In the first four questions and answers, the first is to reveal the gate of contemplation, which is the same as the Buddha's; the second is to question and explain the beginning of delusion and enlightenment.

終。三深究輪迴之根。四略分修證之位。就初門中文四文三皆同前也。今初進問威儀。

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　義亦同上。次陳詞句中三。一舉法請。

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　標請修行漸次者。由普賢所問幽深。如來稱理而答。先欲消除心病。然後萬行俱修。或有聞前說云知幻即離不作方便亦無漸次。謂言知之即已都不假修。普眼欲使教法圓足。請問起行之門。故佛令持戒宴坐恒作是念等。展轉乃至觀行成就也。

云何　此下皆別列也。

思惟　觀察真妄即思慧也。

云何住持　悟得妙境安住其中持之不失。即修慧也。下佇聽佛說。生聞慧也。從凡入聖必假三慧。故普眼為眾咨求。上皆問智也。此下問悲云。

眾生未悟。作何方便。普令開悟　此同法華。欲令眾生開示悟入。以開攝示。以悟攝入。以開示約能化悟入約所化故。約今經者。此後佛答全用先所顯示如來凈圓覺心為本。以觀人法二空。及滅影像。無邊虛空覺所顯發。覺圓明故顯心清凈。乃至等同諸佛。即是普令開悟也。二反顯請。

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。即于圓覺

【現代漢語翻譯】現代漢語譯本：終。三、深入研究輪迴的根源。四、簡要劃分修證的位次。就初門中的四文，三者都與前面相同。現在開始進問威儀。

於是普眼菩薩在大眾中，即從座位上站起，頂禮佛足，向右繞三圈，長跪合掌，對佛說：義理也與前面相同。其次陳述詞句，分為三部分。一、舉法請問。

大悲世尊，愿為此次法會的諸位菩薩眾，以及為末世的一切眾生，演說菩薩修行的漸次。標明請問修行漸次的原因是，普賢菩薩所問深奧，如來應理而答，先要消除心病，然後萬行才能一同修習。或許有人聽了前面的說法，認為知幻即離，不用方便，也沒有漸次，認為知道就可以了，完全不需要修行。普眼菩薩想要使教法圓滿充足，請問起行之門。所以佛令持戒宴坐，恒常作這樣的念頭等等，輾轉乃至觀行成就。

云何？這以下都是分別列出。

思惟？觀察真妄就是思慧。

云何住持？領悟到妙境，安住其中，保持而不失去。這是修慧。下面佇立傾聽佛說，產生聞慧。從凡夫進入聖境，必須憑藉三慧，所以普眼菩薩為大眾諮詢請求。上面都是問智。這下面問悲云：

眾生未悟，作何方便，普令開悟？這與《法華經》相同，想要令眾生開示悟入。以『開』來統攝『示』，以『悟』來統攝『入』。以『開示』來說能教化，『悟入』來說所教化。就本經而言，此後佛的回答完全以先前所顯示的如來清凈圓覺心為根本，以觀人法二空，以及滅除影像，無邊虛空由覺性所顯發。因為覺性圓滿光明，所以顯現心清凈，乃至等同諸佛，這就是普遍令眾生開悟。二、反顯請問。

世尊，如果那些眾生沒有正確的方便和正確的思惟，聽佛如來說此三昧，心中產生迷惑昏悶，就會在圓覺之中。

【English Translation】 English version: End. 3. Deeply investigate the root of Samsara. 4. Briefly divide the positions of cultivation and realization. Regarding the four texts in the initial section, all three are the same as before. Now, we begin by inquiring about demeanor.

Thereupon, Bodhisattva Universal Eye, in the midst of the assembly, immediately rose from his seat, prostrated at the Buddha's feet, circumambulated three times to the right, knelt with palms together, and said to the Buddha: The meaning is also the same as above. Next, the statement of words is divided into three parts. 1. Raise the Dharma to request.

Greatly compassionate World Honored One, may you, for the sake of all the Bodhisattvas in this assembly, and for all sentient beings in the future age, expound on the gradual stages of Bodhisattva practice. The reason for requesting the gradual stages of practice is that the questions asked by Bodhisattva Universal Virtue are profound, and the Tathagata answers according to reason. First, the illness of the mind must be eliminated, and then all practices can be cultivated together. Perhaps some, hearing the previous saying that 'knowing illusion is to leave it,' without resorting to expedient means and without gradual stages, think that knowing is enough and that cultivation is not necessary at all. Bodhisattva Universal Eye wishes to make the teachings complete and sufficient, and asks about the gateway to practice. Therefore, the Buddha instructs to uphold precepts, sit in meditation, constantly hold such thoughts, and so on, gradually leading to the accomplishment of contemplative practice.

How? All of the following are listed separately.

Thinking? Observing truth and falsehood is wisdom of thought.

How to abide and maintain? To realize the wonderful state, abide within it, and maintain it without losing it. This is the wisdom of cultivation. Below, standing and listening to the Buddha's teachings, giving rise to wisdom of hearing. Entering the state of sainthood from the state of ordinary beings must rely on the three wisdoms, so Bodhisattva Universal Eye consults and requests for the sake of the assembly. The above are all questions about wisdom. Below, asking about compassion, he says:

Sentient beings are not yet enlightened. What expedient means should be employed to universally enlighten them? This is the same as in the Lotus Sutra, wanting to enable sentient beings to open, show, awaken, and enter. 'Opening' encompasses 'showing,' and 'awakening' encompasses 'entering.' 'Opening and showing' refer to the ability to teach, and 'awakening and entering' refer to what is being taught. Regarding this sutra, the Buddha's answer hereafter is entirely based on the previously revealed pure, perfect, and enlightened mind of the Tathagata, using the contemplation of the emptiness of both persons and dharmas, and the extinction of images. Boundless empty space is manifested by the enlightened nature. Because the enlightened nature is perfectly bright, the purity of the mind is revealed, even to the point of being equal to all Buddhas. This is to universally enlighten sentient beings. 2. Requesting by reverse exposition.

World Honored One, if those sentient beings do not have correct expedient means and correct thinking, and hear the Buddha speak of this Samadhi, their minds will become confused and muddled, and they will be in the Perfect Enlightenment.

不能悟入　反明得聞佛說方便思惟即開悟也。言聞此三昧者。是前離幻法門也。故佛前云。汝能修習如幻三昧。三結牒請。

愿興慈悲。為我等輩及末世眾生。假說方便　言假說者。以覺性本圓妄法本寂實無所修。但以初悟之人迷習難為頓息。是以請于無修之中假說修習方便。下三唱仿前。

作是語已。五體投地。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　第四正說。長行中四。一起行方便。二觀行成就。三頓同佛境。四結牒問詞。今初。

善男子。彼新學菩薩及末世眾生。欲求如來凈圓覺心　標指當機。

應當正念遠離諸幻　指前徴釋離幻。以為起行之本。若執法定實。即觀行不成。故須躡前為方便矣正念者。則無念也。故智論云。有念是魔業。無念是法印。論云。離念相者等虛空界。又云。一切眾生不名為覺。以從本已來念念相續未曾離念。故知無念是正念也。然正念與離幻反覆相成。由離幻故正念。正念故離幻。何以故。外存有法則內起緣念。內有緣念則外見有法。由此雙指在諸行初。第二觀行成就文二。初戒定。

【現代漢語翻譯】現代漢語譯本：不能領悟進入，反而明白聽聞佛所說的方便法門，通過思惟就能開悟。所說的『聽聞此三昧』，就是前面所說的遠離虛幻的法門。所以佛在前面說：『你能夠修習如幻三昧。』三結是指重複請求。愿您興起慈悲，爲了我們這些人和末世的眾生，方便地假說（方便法門）。所說的『假說』，是因為覺悟的自性本來就是圓滿的，虛妄的法本來就是寂靜的，實際上沒有什麼可修的。只是因為初悟之人，迷戀的習氣難以一下子停止，所以才請求在無修之中假說修習的方便法門。下面三唱仿照前面。說完這些話后，五體投地。這樣三次請求，始終如一。這時，世尊告訴普眼菩薩說：『好啊，好啊！善男子，你們能夠爲了諸位菩薩以及末世的眾生，詢問如來修行的次第、思惟的住持，乃至方便地假說種種法門。你們現在仔細聽著，我將為你們解說。』當時，普眼菩薩接受教誨，滿心歡喜，和在場的大眾一起默默地聽著。第四部分是正式的解說。長行文分為四個部分：一是起行方便，二是觀行成就，三是頓同佛境，四是總結並呼應前面的問話。現在是第一部分。『善男子，那些新學的菩薩以及末世的眾生，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。』這是指前面所解釋的遠離虛幻，作為起行的根本。如果執著於法是固定不變的、真實的，那麼觀行就不能成就。所以必須遵循前面的方法作為方便。正念，就是無念。所以《智論》說：『有念是魔業，無念是法印。』《論》中說：『遠離念相的人，等同於虛空界。』又說：『一切眾生不稱為覺悟，因為從一開始就念念相續，未曾離開過念頭。』所以知道無念才是正念。然而，正念與遠離虛幻是相互成就的。因為遠離虛幻，所以才能有正念；因為有正念，所以才能遠離虛幻。為什麼呢？如果外在存在有為之法，那麼內在就會生起緣念；內在有緣念，那麼外在就會看到有為之法。因此，這兩者都指向了諸行之初。第二部分是觀行成就，分為兩個部分，首先是戒定。

【English Translation】 English version: Unable to comprehend and enter, instead understanding and hearing the expedient teachings spoken by the Buddha, one can attain enlightenment through contemplation. The phrase 'hearing this Samadhi' refers to the aforementioned Dharma gate of離幻 (lí huàn, separation from illusion). Therefore, the Buddha previously stated, 'You are able to cultivate the如幻三昧 (rú huàn sān mèi, illusion-like Samadhi).' The three repetitions indicate repeated requests. May you arise with compassion, for the sake of us and sentient beings of the future, expediently teach (expedient Dharma gates). The term 'expediently teach' is used because the nature of enlightenment is inherently complete, and illusory dharmas are inherently quiescent; there is actually nothing to cultivate. However, because those who are newly enlightened find it difficult to immediately cease their habitual attachments, they request expedient methods of cultivation to be taught within the realm of non-cultivation. The following three recitations imitate the previous ones. After speaking these words, they prostrated with their five limbs touching the ground. This request was repeated three times, consistently. At that time, the World Honored One said to普眼菩薩 (Pǔ yǎn Púsà, Universal Eye Bodhisattva): 'Excellent, excellent! Good men, you are able to inquire of the Tathagata about the gradual stages of practice, the sustaining of contemplation, and even the expedient teaching of various Dharma gates for the sake of all Bodhisattvas and sentient beings of the future. Now listen attentively, and I will explain it to you.' At that time,普眼菩薩 (Pǔ yǎn Púsà, Universal Eye Bodhisattva) received the teaching with joy, and together with the assembly, listened silently. The fourth part is the formal explanation. The prose is divided into four parts: first, the expedient means of initiating practice; second, the accomplishment of contemplative practice; third, the sudden attainment of the Buddha's realm; and fourth, a summary that echoes the previous questions. Now is the first part. 'Good men, those newly learning Bodhisattvas and sentient beings of the future who wish to seek the Tathagata's pure and complete enlightened mind should use right mindfulness to stay away from all illusions.' This refers to the previously explained separation from illusion, which serves as the foundation for initiating practice. If one clings to the notion that dharmas are fixed and real, then contemplative practice cannot be accomplished. Therefore, one must follow the previous method as an expedient means. Right mindfulness is non-mindfulness. Therefore, the智論 (Zhìlùn, Treatise on the Great Perfection of Wisdom) says: 'Having thoughts is the work of demons; non-mindfulness is the seal of the Dharma.' The論 (Lùn, Treatise) says: 'Those who are separated from the appearance of thoughts are equal to the realm of empty space.' It also says: 'All sentient beings are not called enlightened because they have been continuously thinking from the beginning, never separating from thoughts.' Therefore, it is known that non-mindfulness is right mindfulness. However, right mindfulness and separation from illusion mutually accomplish each other. Because of separation from illusion, there can be right mindfulness; because of right mindfulness, there can be separation from illusion. Why? If external conditioned dharmas exist, then internal conditioned thoughts will arise; if there are internal conditioned thoughts, then external conditioned dharmas will be seen. Therefore, both of these point to the beginning of all practices. The second part is the accomplishment of contemplative practice, which is divided into two parts, the first being precepts and concentration.

先依如來奢摩他行　奢摩他此云止。止是定義。下文釋云。至靜為行。定有淺深。故標如來簡非粗淺邪小之定。若亂心持戒。不堪入此觀門。故先定后戒。亦可文雖先後修無先後。

堅持禁戒　一向絕緣的不擬犯。名曰堅持。防禁根門誡約身口。故名禁戒。戒品雖多統為三聚。一攝律儀。二攝善法。三攝眾生。今意說律儀。義通餘二。律儀戒者。謂十無盡。取要而言。即唯四重。此四清凈則一切枝葉不生。

安處徒眾　即同行同見人也。行業既同。互相雕琢迭共商量。為長道緣。故須安處。故寶積經七十二云。得人身者。彼應依善知識聽三世佛平等法。聞已應發勤精進。依城邑聚落。與大眾共居具四部處。更互相疑論量佛法。學問難答。三世佛法平等得現在前。解一切法無有自性。修此解故煩惱漸除。

宴坐靜室　宴默也。坐為攝身。身住則心安。心閑則境寂。欲住身心故須靜室。靜室處眾豈不相違。此有二釋。一根性不同。故或多昏沉籍眾策。發或多掉舉宜自息。緣非為一人而行二事。二定慧等學故。謂圓通觀行。要止觀相資。須依善友。或同見同行終日議論法門。無令用心差錯。差之毫釐失之千里。故凈名云。不必是坐為宴坐也。雖同眾住。不妨在自房室。初中后夜或除論法轉讀。便

【現代漢語翻譯】現代漢語譯本：首先，依據如來的奢摩他（Śamatha，意為止）修行。奢摩他，在這裡被解釋為『止』。『止』是其定義。下文解釋說，達到至靜的狀態就是修行。定有深淺之分，所以標明『如來』，是爲了區別于粗淺或邪門小道的禪定。如果內心散亂，即使持戒，也無法進入這種觀想之門。所以先修定，后持戒。也可以說，雖然文字上是先定后戒，但實際修行中沒有先後之分。堅持禁戒：『一向絕緣』，意味著不打算違犯戒律，這叫做『堅持』。『防禁根門，誡約身口』，所以稱為『禁戒』。戒律的種類雖然很多，但可以歸納為三聚：一是攝律儀戒，二是攝善法戒，三是攝眾生戒。這裡主要說的是律儀戒，但其意義也涵蓋了其他兩種。律儀戒，指的是十無盡戒。如果要簡單概括，那就是四重戒。如果這四條戒律清凈，那麼一切枝末細節的戒律都不會產生。安處徒眾：指的是志同道合的人。因為修行行業相同，所以可以互相切磋，共同商量，作為增長道業的助緣。所以需要安頓徒眾。因此，《寶積經》第七十二卷說：『得到人身的人，應該依靠善知識，聽聞三世諸佛所說的平等之法。聽聞之後，應該發起勤奮精進之心，依靠城邑聚落，與大眾共同居住，具備四部眾，互相討論佛法，學習和解答難題。三世諸佛的平等之法就能在眼前顯現，理解一切法都沒有自性。通過修習這種理解，煩惱就會逐漸消除。』宴坐靜室：『宴』是安靜的意思。『坐』是爲了攝持身體。身體安住，心就能安定。心清閑，境界就能寂靜。想要安住身心，所以需要靜室。靜室和處眾難道不是相互矛盾嗎？對此有兩種解釋：一是根性不同。有些人容易昏沉，需要依靠大眾來策勵；有些人容易掉舉，適合自己安靜下來。緣分不是為一個人而安排兩種做法。二是定慧等學。圓通觀行，需要止觀互相資助，需要依靠善友，或者與志同道合的人終日議論佛法，不要讓用心出現差錯。差之毫釐，失之千里。所以《維摩詰經》說：『不必是坐才是宴坐。』即使與大眾同住，也不妨礙在自己的房室裡，初夜、中夜、后夜，除了討論佛法和轉讀經文，便

【English Translation】 English version: First, rely on the Tathāgata's Śamatha (Śamatha, meaning cessation) practice. Śamatha, here is explained as 'cessation'. 'Cessation' is its definition. The following text explains that reaching a state of utmost stillness is practice. Samadhi has different depths, so specifying 'Tathāgata' is to distinguish it from shallow or heretical samadhi. If the mind is scattered, even if one upholds precepts, one cannot enter this gate of contemplation. Therefore, first cultivate samadhi, then uphold precepts. It can also be said that although the text presents them sequentially, there is no sequential order in actual practice. Upholding the precepts steadfastly: 'Always cutting off connections' means having no intention of violating the precepts, this is called 'steadfastness'. 'Preventing and guarding the root faculties, admonishing and restraining body and speech', therefore it is called 'precepts'. Although there are many types of precepts, they can be summarized into three aggregates: first, the precepts of restraining discipline (Śīla-saṃvara); second, the precepts of accumulating good dharmas (Kuśala-dharma-saṃgraha); and third, the precepts of benefiting sentient beings (Sattva-artha-kriyā). Here, we mainly talk about the precepts of discipline, but its meaning also encompasses the other two. The precepts of discipline refer to the ten inexhaustible precepts. To put it simply, it is the four root precepts. If these four precepts are pure, then all the minor details of the precepts will not arise. Dwelling peacefully with the Sangha: Refers to people with the same aspirations and views. Because the practice is the same, they can learn from each other, discuss together, and serve as aids to increasing the path. Therefore, it is necessary to settle the Sangha peacefully. Therefore, the seventy-second chapter of the Ratnakuta Sutra says: 'Those who obtain a human body should rely on good spiritual friends, listen to the equal Dharma spoken by the Buddhas of the three times. After listening, they should arouse diligent and vigorous minds, rely on cities and villages, live together with the Sangha, possess the four assemblies, discuss the Buddha-dharma with each other, learn and answer difficult questions. The equal Dharma of the Buddhas of the three times can appear before them, understanding that all dharmas have no self-nature. By practicing this understanding, afflictions will gradually be eliminated.' Secluded sitting in a quiet room: 'Seclusion' means quietness. 'Sitting' is to restrain the body. When the body is at peace, the mind can be stable. When the mind is idle, the environment can be silent. To settle the body and mind, a quiet room is needed. Aren't a quiet room and being with the Sangha contradictory? There are two explanations for this: first, the nature of individuals is different. Some are prone to drowsiness and need the encouragement of the Sangha; some are prone to agitation and are suitable for calming down on their own. Conditions are not arranged for one person to do both. Second, the equal learning of samadhi and prajna. Perfect and thorough contemplation requires the mutual assistance of cessation and contemplation, and requires reliance on good friends, or discussing the Dharma with like-minded people all day long, so as not to make mistakes in the application of the mind. A difference of a hair's breadth leads to an error of a thousand miles. Therefore, the Vimalakirti Sutra says: 'It is not necessary to sit to be in seclusion.' Even if living with the Sangha, it does not prevent being in one's own room, in the early, middle, and late nights, except for discussing the Dharma and reciting the scriptures, then

須靜坐思惟聞思修慧圓明。豈但申申夭夭故無違也。此依定持戒處眾靜坐答住持問。二觀慧文二。初明二空觀。后明法界觀。初二空者。眾生曠劫漂沈。或墮邪小不成種智者。良由二障。一障不斷由於二執。欲除二執必假二空。故於法界文前。先作二空觀智。執亡障盡。即聖性現前應用塵沙。名之為佛。文中二。一破執。二顯理。初中二。一我空。二法空。我空又二。一觀身無我。二觀心無我。夫計我者。既皆因五蘊。五蘊自相唯身與心。今且大段開之。然始別別分析。如此馳逐妄計何逃。若約身為總。則色心為別。今約我為總。故身心為別也。今初觀身。身為諸愛根本。了之虛妄。則一切煩惱自除。如其耽著。則起無量過患。故凈名因疾廣說無常苦空無我。勸令患厭。涅槃喻以四蛇亦令舍離。金光明經智度論皆云背恩。文中二。初尋伺觀。后如實觀。先因尋求伺察。方見如實之理故。今初。

恒作是念　行住坐臥一切時中。當如是觀也。

我今此身　執受既堅故遍觀也。

四大和合　堅濕暖動假和合也。故寶積經云。此身生時。與其父母四大種性。一類歌羅邏身。若唯地大無水界者。譬如有人握干麨灰終不和合。若唯水界無地界者。譬如油水無有堅實即便流散。若唯地水無火界者。譬如夏月陰處

【現代漢語翻譯】現代漢語譯本：須得思惟聞思修（通過聽聞、思考和修行獲得的智慧）的圓滿明晰。豈止是申申夭夭（指壽命的長短）那樣簡單，所以才不會有違背真理的情況發生。這是根據定力、持戒和處眾（安住于禪定，嚴守戒律，善於與大眾相處）來回答住持（寺院的負責人）的提問。接下來是關於觀慧（通過觀察獲得的智慧）的第二部分，分為兩點：首先闡明二空觀（對人空和法空的觀察），然後闡明法界觀（對宇宙萬法的觀察）。首先，關於二空觀：眾生在漫長的輪迴中沉淪，有些人墮入邪道或小乘，無法成就種智（佛的智慧），根本原因在於兩種障礙。第一種障礙是煩惱障，無法斷除，這是由於兩種執著造成的。想要去除這兩種執著，必須依靠二空（人空和法空）。因此，在闡述法界觀之前，先進行二空觀的智慧，當執著消失，障礙消除，聖性（佛性）就會顯現，可以應用塵沙（指無量無邊的法門），這就被稱為佛。文中分為兩部分：一是破除執著，二是顯明真理。首先是破除執著，又分為兩點：一是人空（對自我的空性認知），二是法空（對萬法的空性認知）。人空又分為兩點：一是觀察身體的無我，二是觀察心念的無我。凡是執著于『我』的人，都是因為五蘊（色、受、想、行、識）的緣故。五蘊的自相只有身和心。現在先從大的方面來展開，然後再分別進行分析。這樣一來，那些追逐妄念的計較又怎麼能逃脫呢？如果以身為總括，那麼色和心就是分別。現在以『我』為總括，所以身和心就是分別。現在首先觀察身體。身體是諸種愛慾的根本，如果明白它的虛妄，那麼一切煩惱自然消除。如果貪戀執著，就會產生無量的過患。所以《維摩詰經》因為疾病而廣泛宣說無常、苦、空、無我，勸導人們厭離。《涅槃經》用四條毒蛇來比喻身體，也是爲了讓人舍離。《金光明經》、《智度論》都說這是背叛恩情。文中分為兩部分：一是尋伺觀（通過尋找和觀察來進行觀想），二是如實觀（如實地觀察事物的真相）。先通過尋找和觀察，才能見到如實的道理，所以現在先進行尋伺觀。『恒作是念』——在行走、站立、坐臥的一切時候，都應當這樣觀想。『我今此身』——因為執著感受堅固，所以要普遍地進行觀察。『四大和合』——堅、濕、暖、動，是假借和合而成。所以《寶積經》說：『此身出生時，與其父母的四大種性相同，都是一類歌羅邏（kalala，受精卵最初的凝結狀態）之身。』如果只有地大而沒有水大，就像有人握著乾燥的炒麵粉，終究無法和合。如果只有水大而沒有地大，就像油和水一樣，沒有堅實的基礎，就會流散。如果只有地大和水大而沒有火大，就像夏天的陰涼處一樣。

【English Translation】 English version: It is necessary to contemplate the perfect clarity of wisdom gained through hearing, thinking, and cultivating (Skt. śruta-cintā-bhāvanā-prajñā). It is not merely a matter of long or short life (referring to the brevity of life), hence there is no contradiction (to the truth). This answers the abbot's (Skt. sthavira) question based on meditative concentration (Skt. samādhi), adherence to precepts (Skt. śīla), and interacting with the community (Skt. saṃgha). The second part concerns the wisdom of observation (Skt. vipassanā), divided into two points: first, clarifying the observation of the two emptinesses (Skt. dvaya-śūnyatā) [emptiness of self and emptiness of phenomena], and then clarifying the observation of the realm of reality (Skt. dharmadhātu). First, regarding the observation of the two emptinesses: Sentient beings sink in the vast kalpas (Skt. kalpa) of samsara (Skt. saṃsāra), some falling into heretical paths or the lesser vehicle (Skt. hīnayāna), unable to achieve the seed wisdom (Skt. bīja-jñāna) [Buddha's wisdom], the root cause lies in two obstacles. The first obstacle is the afflictive obstacle (Skt. kleśāvaraṇa), which cannot be severed, due to two attachments. To remove these two attachments, one must rely on the two emptinesses. Therefore, before elaborating on the observation of the realm of reality, one first engages in the wisdom of observing the two emptinesses. When attachments disappear and obstacles are eliminated, the sacred nature (Buddha-nature) manifests, and one can apply countless teachings, which is called a Buddha. The text is divided into two parts: first, breaking down attachments, and second, revealing the truth. First is breaking down attachments, which is further divided into two points: first, the emptiness of self (Skt. pudgala-śūnyatā), and second, the emptiness of phenomena (Skt. dharma-śūnyatā). The emptiness of self is again divided into two points: first, observing the non-self of the body, and second, observing the non-self of the mind. All those who are attached to 'self' are due to the five aggregates (Skt. pañca-skandha) [form, feeling, perception, mental formations, and consciousness]. The self-nature of the five aggregates is only body and mind. Now, let's first expand on the larger aspects, and then analyze them separately. In this way, how can those calculations that chase after delusional thoughts escape? If we take the body as the general, then form and mind are the specific. Now, if we take 'self' as the general, then body and mind are the specific. Now, let's first observe the body. The body is the root of all desires. If we understand its illusory nature, then all afflictions will naturally be eliminated. If we cling to it, countless faults will arise. Therefore, the Vimalakirti Sutra (Skt. Vimalakīrti-nirdesa-sūtra), due to illness, extensively expounds impermanence (Skt. anitya), suffering (Skt. duḥkha), emptiness (Skt. śūnyatā), and non-self (Skt. anātman), urging people to become weary of it. The Nirvana Sutra (Skt. Mahāparinirvāṇa-sūtra) uses the analogy of four poisonous snakes to represent the body, also to encourage people to abandon it. The Golden Light Sutra (Skt. Suvarṇaprabhāsa-sūtra) and the Great Perfection of Wisdom Treatise (Skt. Mahāprajñāpāramitopadeśa) both say that this is betraying kindness. The text is divided into two parts: first, the contemplation of searching and examining (Skt. vitarka-vicāra), and second, the contemplation of reality (Skt. yathābhūta-darśana). First, through searching and examining, one can see the truth of reality, so now we first engage in the contemplation of searching and examining. 'Constantly make this thought' - In all times of walking, standing, sitting, and lying down, one should contemplate in this way. 'I now this body' - Because the attachment to sensation is firm, one should observe universally. 'Four great elements combined' - Solidity, liquidity, warmth, and motion are combined through false borrowing. Therefore, the Ratnakuta Sutra (Skt. Ratnakūṭa-sūtra) says: 'When this body is born, it is the same as the four great elements of its parents, all being a type of kalala (the initial coagulation state of a fertilized egg) body.' If there is only the earth element without the water element, it is like someone holding dry roasted flour, which will never combine. If there is only the water element without the earth element, it is like oil and water, without a solid foundation, it will scatter. If there are only the earth and water elements without the fire element, it is like a shady place in summer.

肉團無日光照即便爛壞。若唯地水火無風界者。則不增長。凈名亦云。四大合故假名為身。四大無主身亦無我。故此經文還分四大各歸來處。

所謂發毛爪齒。皮肉筋骨。髓腦垢色。皆歸於地　堅礙為地。

唾涕膿血。津液涎沫。痰淚精氣。大小便利。皆歸於水　潤濕為水。

暖氣歸火　可知。然氣是四大之本。不唯是風。故水火大中亦云氣也。

動轉歸風　凈名云。是身無作風力所轉。謂迷性起心。心運風力轉餘三大。而有動作。作無自性。故云無也。四大皆云歸者。此身既合四大所成。今推身無主故還歸四大。

四大各離　正觀之時各有所歸。即名為離。不說命終方名為離。故庵提遮女了義經說生死義云。若能明知地水火風四緣畢竟未曾自得有所和合以為生義。若知地水火風畢竟不自得有所散是為死義。此意正明即合而散即散而合。故合散之文。皆為不自得。

今者妄身當在何處　且地有形礙而沉滯。風無形礙而輕舉。敵體相違。水火亦互相陵奪。故知四大相違各各差別。未審我身屬於何大。若總相屬。即是四我。若總不屬。即應離四別有我身。故云爾也。后如實觀。

即知此身畢竟無體。和合為相。實同幻化　謂因前尋伺。見如實之理。定知四大非我。但約和合假

【現代漢語翻譯】現代漢語譯本：肉團如果沒有陽光照耀，即使不壞也會腐爛。如果只有地、水、火而沒有風界，那麼它就不會增長。《凈名經》（Vimalakirti Sutra）也說：『四大（earth, water, fire, wind - 四種構成物質世界的元素）聚合，所以假名為身；四大沒有主宰，身體也沒有我。』因此這段經文還是將四大各自歸還到它們來的地方。所謂頭髮、體毛、指甲、牙齒、面板、肌肉、筋、骨、骨髓、腦、污垢等，都歸於地（earth element）——堅硬阻礙的性質屬於地。唾液、鼻涕、膿、血、津液、口水、痰、眼淚、精氣、大小便，都歸於水（water element）——潤濕的性質屬於水。暖氣歸於火（fire element）——這是可以理解的。然而氣是四大之根本，不僅僅是風。所以水、火大中也說是氣。動轉歸於風（wind element）——《凈名經》說：『這個身體沒有自主，是被風力所轉動。』這是說因為迷惑本性而生起心，心運用風力來轉動其餘三大，才有了動作。動作沒有自性，所以說是『無』。四大都說『歸』，是因為這個身體是四大和合而成。現在推究身體沒有主宰，所以歸還於四大。四大各自離散——在進行正確的觀照時，四大各自有所歸屬，這就可以稱為離散。不是說命終時才稱為離散。所以庵提遮女了義經（Ambaṭṭha Sutta）說生死的意義是：『如果能夠清楚地知道地、水、火、風這四種因緣，畢竟未曾自己獲得，有所和合就認為是生；如果知道地、水、火、風畢竟不能自己獲得，有所散離就是死。』這個意思正是說明即合而散，即散而合。所以和合和散離的說法，都是因為不自得。現在這個虛妄的身體應當在哪裡呢？——而且地有形體阻礙而沉重，風沒有形體阻礙而輕舉。敵對的體性互相違背，水火也互相侵奪。所以知道四大互相違背，各自差別。不知道我的身體屬於哪一個大。如果總體上都屬於，那就是四個我。如果總體上都不屬於，那就應該離開四大另外有一個我身。所以這樣說。之後如實地觀察。就知道這個身體畢竟沒有實體，只是和合而成的假相，實際上如同幻化——這是說因為之前的尋伺，見到如實的道理，確定地知道四大不是我，只是依和合而假立。

【English Translation】 English version: A mass of flesh, even if not decayed, will rot without sunlight. If there are only earth, water, and fire without the wind element, then it will not grow. The Vimalakirti Sutra also says: 'The four great elements (earth, water, fire, wind - the four elements that constitute the material world) combine, hence the provisional name 'body'; the four great elements have no master, and the body has no self.' Therefore, this sutra passage still divides the four great elements, each returning to its origin. That is, hair, body hair, nails, teeth, skin, flesh, tendons, bones, marrow, brain, and impurities all return to earth (earth element) – the nature of solidity and obstruction belongs to earth. Saliva, mucus, pus, blood, fluids, spittle, phlegm, tears, essence, urine, and feces all return to water (water element) – the nature of moisture belongs to water. Warmth returns to fire (fire element) – this is understandable. However, qi (vital energy) is the root of the four great elements, not just wind. Therefore, it is also said to be qi in the great elements of water and fire. Movement returns to wind (wind element) – The Vimalakirti Sutra says: 'This body has no autonomy; it is moved by the force of wind.' This means that because of delusion about one's true nature, the mind arises, and the mind uses the force of wind to move the other three great elements, and then there is action. Action has no self-nature, so it is said to be 'non-existent.' All four great elements are said to 'return' because this body is formed by the combination of the four great elements. Now, investigating that the body has no master, it returns to the four great elements. The four great elements each separate – When performing correct contemplation, the four great elements each have their respective destinations, which can be called separation. It is not said that separation only occurs at the time of death. Therefore, the Ambaṭṭha Sutta, which explains the meaning of life and death, says: 'If one can clearly know that the four conditions of earth, water, fire, and wind have never been obtained by themselves, and that their combination is considered life; if one knows that earth, water, fire, and wind cannot be obtained by themselves and that their separation is considered death.' This meaning precisely explains that combination is separation, and separation is combination. Therefore, the statements of combination and separation are both because of not obtaining by oneself. Where should this illusory body be now? – Moreover, earth has form and obstruction and is heavy, while wind has no form and obstruction and is light. Opposing natures contradict each other, and water and fire also encroach upon each other. Therefore, it is known that the four great elements contradict each other and are each different. It is not known to which great element my body belongs. If it belongs to all of them collectively, then there are four selves. If it does not belong to any of them collectively, then there should be a separate self apart from the four great elements. Therefore, it is said in this way. Afterwards, observe truthfully. Then one will know that this body ultimately has no substance, but is merely a false appearance of combination, actually like an illusion – This means that because of the previous investigation, one sees the truth as it is, and definitely knows that the four great elements are not the self, but are provisionally established based on combination.

名為身。亦無實體。智論十四問云。若自身無我而計我者。他身無我亦應計我。答亦有人。於他物中計我。如外道坐禪入地觀時見地即是我。水火風空識亦如是。又如有人遠行獨宿空舍。夜見一鬼擎一死屍來。復有一鬼來爭等。又只緣計我而為自身。即以余身為他故生難也。后觀心無我。夫心無自相。托境方生。境性本空。由心故現。根塵和合。似有緣心。內外推之。何是其體。長輪生死。由不了心。茍能了之圓覺自現。故首楞云。狂性自歇。歇即菩提。勝凈妙明。不從人得。文中二。一尋伺觀。

四緣(四大)假合妄。有六根　四大和合成於一色。於此色上方有六根。離此色身根元無體。各分四大。色尚不存。竅穴六根更何依附。

六根四大中外合成　四大為中。六根為外。內外和合假成此身。

妄有緣氣于中積聚。似有緣相假名為心　由依四大六根和合成身。即有六塵妄現。由此內外根塵。引起妄心緣慮不絕。唸唸生滅剎那不停。緣合即有。緣散即無。推其自體了不可得。故曰假名為心。此虛妄心雖假緣生。不離真心氣分。故曰緣氣。言似者。明非實有。緣相者。緣慮之相。后如實觀。

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(四緣)塵(六塵)各歸散

【現代漢語翻譯】現代漢語譯本：名為身（身體）。也沒有實體。智論十四問中說：『如果自身沒有『我』（ātman），卻執著于『我』，那麼他身沒有『我』也應該執著于『我』。』回答說：『也有人，在其他事物中執著于『我』。』例如外道（非佛教修行者）坐禪入地觀時，看見地就是『我』。水、火、風、空、識也是這樣。又如有人遠行獨自住在空屋裡，夜裡看見一個鬼拿著一具死屍來，又有一個鬼來爭奪等等。』又只是因為執著于『我』而認為是自身，就以其他身為他身，所以產生疑問。後來觀察心無『我』。心沒有自相，依託外境才產生。外境的性質本空，由心才顯現。根（感官）、塵（感覺對像）和合，好像有緣心。內外推究，什麼是它的本體？長久輪迴生死，因為不瞭解心。如果能夠了解它，圓滿覺悟自然顯現。所以《首楞嚴經》（Śūraṅgama Sūtra）說：『狂性自然止息，止息就是菩提（bodhi，覺悟）。殊勝清凈微妙光明，不是從別人那裡得到的。』文中分為二：一、尋伺觀。

四緣（四大，四大元素）假合妄，有六根（六種感官）四大和合成就一個色（rupa，物質）。在這個色上方有六根。離開這個色身，根元沒有本體。各自劃分四大，色尚且不存在，竅穴六根更依附於什麼？

六根四大中外合成四大為中，六根為外。內外和合假成這個身體。

妄有緣氣于中積聚，似有緣相假名為心由於依靠四大六根和合成身，就有六塵（色、聲、香、味、觸、法）虛妄顯現。由此內外根塵，引起妄心緣慮不絕，唸唸生滅剎那不停。緣合即有，緣散即無。推究它的自體，完全不可得。所以說假名為心。這個虛妄心雖然假借因緣而生，不離真心氣分。所以說『緣氣』。說『似』，是說明並非真實存在。『緣相』，是緣慮之相。後面如實觀。

善男子，這個虛妄心，如果沒有六塵，就不能存在。四大分解，沒有塵可得。其中緣（四緣）塵（六塵）各自歸於消散。

【English Translation】 English version: It is called 'body' (Śarīra). Yet, it has no substance. The fourteenth question in the Mahāprajñāpāramitopadeśa (智論) asks: 'If one's own self has no 'I' (ātman), yet one clings to 'I', then the self of others, lacking 'I', should also be clung to as 'I'.' The answer is: 'There are those who cling to 'I' in other things.' For example, non-Buddhist practitioners (外道) in meditation, when entering earth contemplation, see the earth as 'I'. The same applies to water, fire, wind, space, and consciousness. Another example is someone traveling far, lodging alone in an empty house, who sees a ghost carrying a corpse at night, and another ghost comes to contend for it, and so on.' Moreover, it is only because of clinging to 'I' that one considers it as one's own self, and then takes the bodies of others as other selves, hence the arising of questions. Later, one observes that the mind has no 'I'. The mind has no self-nature; it arises by relying on external objects. The nature of external objects is fundamentally empty, and it is through the mind that they appear. When the roots (senses) and dusts (sense objects) come together, it seems as if there is a conditioned mind. Examining it internally and externally, what is its substance? The long cycle of birth and death arises from not understanding the mind. If one can understand it, perfect enlightenment (bodhi) will naturally manifest. Therefore, the Śūraṅgama Sūtra (首楞嚴經) says: 'The madness naturally ceases; cessation is bodhi. The supreme, pure, wondrous, and bright illumination is not obtained from others.' The text is divided into two parts: first, the contemplation of seeking and examining.

'The four conditions (四大, four great elements) falsely combine to create the six roots (六根, six sense organs).' The four great elements combine to form a rūpa (色, form/matter). Above this rūpa are the six roots. Apart from this physical body, the roots have no substance. Each divides into the four great elements; even rūpa does not exist, so what can the orifices and six roots rely on?

'The six roots and four great elements combine internally and externally.' The four great elements are internal, and the six roots are external. The internal and external combine falsely to form this body.

'Delusively, conditioned qi (緣氣) accumulates within, appearing as conditioned phenomena (緣相), falsely named 'mind'.' Because the four great elements and six roots combine to form the body, the six dusts (六塵, six sense objects: form, sound, smell, taste, touch, dharma) falsely appear. From this internal and external interaction of roots and dusts, deluded thoughts arise incessantly, with thoughts arising and ceasing in every instant. When conditions combine, there is existence; when conditions disperse, there is non-existence. Examining its own substance, it is completely unattainable. Therefore, it is said to be falsely named 'mind'. Although this illusory mind arises from false conditions, it is not separate from the true mind's qi aspect. Therefore, it is called 'conditioned qi'. The word 'appearing' indicates that it is not truly existent. 'Conditioned phenomena' refers to the appearance of conditioned thoughts. Later, there is the contemplation of seeing reality as it is.

'Good man, this illusory mind cannot exist without the six dusts. When the four great elements decompose, no dust can be obtained. Within this, the conditions (四緣) and dusts (六塵) each return to dissolution.'

滅　心托六塵。塵依四大。四大無體六塵即空。故云散滅。

畢竟無有緣心可見　緣塵既滅心體即空。故決判云。畢竟無有。言緣心者。則前緣氣之心也。問無塵可得。下三句亦說法空。何得一向判屬人空。答此指緣塵各散正顯心空。故結云無心可見。身之與心總屬我執。第二法空。

善男子。彼之眾生幻身滅故。幻心亦滅。幻心滅故。幻塵亦滅　前于身心之中推求無我。故名我空。此則身心及境一一自空。故名法空。然身等本空非今始滅。故經云。色即是空非色滅空。但以迷時執有。今執盡始無。義言滅也。

幻塵滅故。幻滅亦滅　有遍計之情即見幻生。有觀察之智即見幻滅。對幻生故則言幻滅。對情執故則言智慧。對待之法皆屬緣生。緣生則無相。故皆云滅。般若心經云。無眼界乃至無智亦無得。楞伽云。一切法如幻遠離於心識。智不得有無而興大悲心。大文第二顯理。即二空所顯真如理也由前執盡故此理現。如雲散月出塵盡鏡明。非謂無雲便名為月。但于無雲之處而見月矣。非謂無幻便是真如。但于無幻之處見真理矣。文中二。初法。

幻滅滅故(躡前)非幻不滅　正顯也。顯圓覺性本凈圓明獨體全真不因修得。眾幻雖滅自性常存不假緣生。故云非幻。金剛三昧經云若得空心心不幻化

【現代漢語翻譯】現代漢語譯本滅：指心依附於六塵（色、聲、香、味、觸、法）而生。六塵又依附於四大（地、水、火、風）而有。四大本無實體，所以六塵也即是空。因此說散滅。

畢竟沒有緣心可以見到：緣于塵境的心既然滅了，心體也就空了。所以斷定說：『畢竟沒有』。所說的緣心，就是指之前緣于氣息的心。問：沒有塵可得，下面三句也說的是法空，為什麼只判屬於人空？答：這裡指的是緣塵各自消散，正顯現心空。所以總結說沒有心可以見到。身和心總屬於我執，這是第二重法空。

善男子，那些眾生的幻身滅了，幻心也滅了；幻心滅了，幻塵也滅了：前面在身心中推求無我，所以名為我空。這裡則是身、心以及境，一一自身本空，所以名為法空。然而身等本來就是空，不是現在才滅的。所以經中說：『色即是空，不是色滅了才是空。』只是因為迷惑時執著為有，現在執著消盡才顯現無，從意義上說是滅。

幻塵滅了，幻滅也滅了：有了遍計所執的情感，就見到幻生；有了觀察的智慧，就見到幻滅。針對幻生，所以說幻滅；針對情執，所以說智慧。對待之法都屬於緣生，緣生就沒有自相，所以都說是滅。《般若心經》說：『無眼界，乃至無智亦無得。』《楞伽經》說：『一切法如幻，遠離於心識，智不得有無，而興大悲心。』這是大文的第二部分，顯現真理，也就是二空所顯現的真如理。由於之前的執著消盡，所以這個真理顯現。如同雲散月出，塵盡鏡明。不是說沒有云就叫做月亮，只是在沒有云的地方才見到月亮。不是說沒有幻象就是真如，只是在沒有幻象的地方見到真理。文中分為兩部分，這是第一部分，講法。

幻滅滅了（承接前文），非幻不滅：這是正面的顯現。顯現圓覺自性本來清凈圓滿光明，獨一無二，全體是真，不是通過修行才得到的。各種幻象雖然滅了，自性常存，不依賴於緣生。所以說『非幻』。《金剛三昧經》說：『如果得到空心，心就不會幻化。』

【English Translation】 English version Extinction: Refers to the mind relying on the six dusts (form, sound, smell, taste, touch, dharma) to arise. The six dusts in turn rely on the four great elements (earth, water, fire, wind) to exist. The four great elements have no substance, so the six dusts are also empty. Therefore, it is said to be scattered and extinguished.

Ultimately, there is no conditioned mind to be seen: Since the mind conditioned by the dust realm is extinguished, the essence of the mind is also empty. Therefore, it is determined: 'Ultimately, there is none.' The so-called conditioned mind refers to the mind conditioned by breath. Question: If there is no dust to be obtained, the following three sentences also speak of the emptiness of phenomena (Dharma-sunyata), why is it only judged to belong to the emptiness of self (Pudgala-sunyata)? Answer: This refers to the scattering of conditioned dusts, which directly reveals the emptiness of the mind. Therefore, it is concluded that no mind can be seen. Body and mind both belong to the attachment to self, which is the second layer of Dharma-sunyata.

Good man, when the illusory body of those beings is extinguished, the illusory mind is also extinguished; when the illusory mind is extinguished, the illusory dust is also extinguished: Previously, in the body and mind, we sought for no-self, so it is called the emptiness of self. Here, the body, mind, and environment are each empty in themselves, so it is called the emptiness of phenomena. However, the body and so on are originally empty, not just now extinguished. Therefore, the sutra says: 'Form is emptiness, not that form is extinguished and then becomes emptiness.' It is only because of attachment to existence in delusion, and now the attachment is exhausted, and non-existence is revealed, so in meaning, it is called extinction.

When illusory dust is extinguished, illusory extinction is also extinguished: With the emotion of complete dependence on perception, one sees illusory arising; with the wisdom of observation, one sees illusory extinction. In response to illusory arising, one speaks of illusory extinction; in response to emotional attachment, one speaks of wisdom. The methods of duality all belong to conditioned arising, and conditioned arising has no self-nature, so it is all said to be extinguished. The Heart Sutra says: 'No eye realm, and so on, up to no knowledge and also no attainment.' The Lankavatara Sutra says: 'All dharmas are like illusions, far from consciousness, wisdom does not grasp existence or non-existence, but gives rise to great compassion.' This is the second part of the main text, revealing the truth, which is the Suchness (Tathata) revealed by the two emptinesses. Because the previous attachments are exhausted, this truth is revealed. It is like clouds scattering and the moon appearing, dust exhausted and the mirror clear. It is not that the absence of clouds is called the moon, but only in the absence of clouds is the moon seen. It is not that the absence of illusion is Suchness, but only in the absence of illusion is the truth seen. The text is divided into two parts, this is the first part, speaking of the Dharma.

When illusory extinction is extinguished (continuing from the previous text), non-illusion is not extinguished: This is the direct manifestation. It reveals that the perfect enlightenment nature is originally pure, complete, and bright, unique and entirely true, not obtained through cultivation. Although various illusions are extinguished, the self-nature always exists, not dependent on conditioned arising. Therefore, it is said 'non-illusion'. The Vajra Samadhi Sutra says: 'If one obtains an empty mind, the mind will not be illusory.'

。然對前妄盡釋云真如。若以本宗但名圓覺。后喻。

譬如磨鏡垢盡明現　雖云磨鏡。卻是磨塵。所言修道只是遣妄。夫鏡性本明非從外得。塵復則隱。磨之則顯。隱顯雖殊明性不異。今謂。人執法執是垢。尋伺如實是磨。真心本覺是明人法二空是現。自下大文第二明法界觀也。文二。初印前顯后。二拂跡入玄。二圓彰法界。初中謂印前二空顯后圓通法界。文中又二。初標。

善男子當知。身心皆為幻垢　此印前也。幻謂虛幻無有實體垢謂塵垢坌污為名。由迷幻相執取繫著。坌污凈心故云幻垢。諸佛菩薩雖有身心。由瞭如幻不取于相。無坌污義故非垢。由了幻空故非幻。

垢相永滅十方清凈　此顯后也。根塵諸法十方法界普清凈也。此由身心垢翳妄執自他故成局礙。今既我空法寂。何所不通。后釋文二。初喻。

善男子　由珠鏡二事所喻不同。故復標告。

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　謂摩尼體性瑩凈絕瑕都無色相。由性凈故。一切色相對則現中。青黃赤白黑五色各各隨方而現。然此一喻亦喻印前亦喻顯后。言印前者。五色喻五道。隨方喻隨業。愚人不了珠體。但見全是青黃。既是青黃則不見珠體。故華嚴云。凡夫見諸法。但隨諸相轉。不了法

【現代漢語翻譯】現代漢語譯本：如果說去除之前的虛妄就是顯現真如，那麼按照本宗的說法，就只是稱之為圓覺。下面用比喻來說明。

就像打磨鏡子，污垢去除后光明自然顯現。雖然說是打磨鏡子，實際上是去除灰塵。所謂修行，只是去除虛妄。鏡子的本性本來就是光明的，不是從外面得到的。被灰塵覆蓋就會暗淡，擦拭乾凈就會顯現。暗淡和顯現雖然不同，但光明的本性沒有改變。現在說，人們執著於人法，這就是污垢。尋伺如實就是打磨。真心本覺就是光明，人法二空就是顯現。下面開始正文的第二部分，闡明法界觀。分為兩個部分：一是印前顯后，二是拂跡入玄。第一部分是圓滿彰顯法界，其中印前顯后是指通過印證人法二空來顯現圓通法界。文中又分為兩個部分：一是標示。

『善男子，應當知道，身心都是虛幻的污垢。』這是印證之前所說的。幻，指的是虛幻沒有實體；垢，指的是塵垢，污穢的名稱。因為迷惑于虛幻的表象，執著於它，被它束縛，所以污染了清凈的心，所以說是幻垢。諸佛菩薩雖然有身心，但因為明瞭身心如幻，不執著于表象，沒有被污染的含義，所以不是污垢。因為明瞭虛幻的空性，所以不是虛幻。

『污垢的表象永遠滅除，十方清凈。』這是顯現之後的狀態。根、塵等諸法，十方法界普遍清凈。這是因為身心的污垢遮蔽，虛妄地執著于自我和他人，所以形成了侷限和障礙。現在既然我空法寂，還有什麼不能通達的呢？下面解釋經文，分為兩個部分：首先是比喻。

『善男子，』因為寶珠和鏡子這兩個事物所比喻的內容不同，所以再次呼喚。

『譬如清凈的摩尼寶珠（如意寶珠，能映現各種顏色的寶珠）映照五種顏色，隨著方位不同而各自顯現。那些愚癡的人，卻認為摩尼寶珠真的有五種顏色。』意思是說，摩尼寶珠的體性瑩潔清凈，沒有瑕疵，本來沒有任何顏色。因為本性清凈，所以一切顏色相對它都會顯現出來，青、黃、赤、白、黑五種顏色各自隨著方位而顯現。然而，這個比喻既可以比喻印前，也可以比喻顯后。說比喻印前，五種顏色比喻五道（天道、人道、阿修羅道、餓鬼道、地獄道），隨著方位比喻隨著業力。愚蠢的人不瞭解寶珠的本體，只看到全是青黃等顏色。既然認為是青黃等顏色，就看不到寶珠的本體。所以《華嚴經》說：『凡夫見到諸法，只是隨著各種表象流轉，不瞭解法的

【English Translation】 English version: If eliminating previous delusions is said to reveal True Suchness (Tathata), then according to this school, it is simply called Perfect Enlightenment (Yuanjue). The following is an analogy.

It is like polishing a mirror; when the dirt is gone, the brightness naturally appears. Although it is said to be polishing the mirror, it is actually removing the dust. What is called cultivation is simply eliminating delusions. The nature of the mirror is originally bright; it is not obtained from the outside. When covered by dust, it becomes obscured; when polished, it becomes manifest. Although obscuration and manifestation are different, the nature of brightness does not change. Now, it is said that people's attachment to self and dharma is the dirt. Investigating reality as it is, is the polishing. The true mind and original enlightenment is the brightness, and the emptiness of both self and dharma is the manifestation. The following begins the second major section, explaining the contemplation of the Dharmadhatu (法界, realm of reality). It is divided into two parts: first, 'affirming the prior and revealing the latter'; second, 'sweeping away traces and entering the profound'. The first part is the complete manifestation of the Dharmadhatu, where 'affirming the prior and revealing the latter' refers to revealing the perfect and unobstructed Dharmadhatu through affirming the emptiness of both self and dharma. This part is further divided into two sections: first, the introduction.

'Good man, you should know that both body and mind are illusory defilements.' This affirms the prior. 'Illusory' means unreal and without substance; 'defilement' means dirt and filth. Because of being deluded by illusory appearances and clinging to them, one is bound by them, thus polluting the pure mind, hence the term 'illusory defilements'. Although Buddhas and Bodhisattvas have body and mind, they understand them as illusory and do not cling to appearances, so there is no meaning of pollution, hence they are not defilements. Because they understand the emptiness of illusion, it is not illusion.

'When the appearance of defilement is forever extinguished, the ten directions are pure.' This reveals the latter. The roots, dusts, and all dharmas in the ten directions are universally pure. This is because the defilements of body and mind obscure, and one falsely clings to self and others, thus forming limitations and obstructions. Now that self and dharma are both empty and still, what is there that cannot be penetrated? The following explains the text, divided into two parts: first, the analogy.

'Good man,' because the things symbolized by the jewel and the mirror are different, so he calls out again.

'For example, a pure Mani jewel (摩尼寶珠, wish-fulfilling jewel that reflects various colors) reflects five colors, each appearing according to its direction. Those foolish people think that the Mani jewel actually has five colors.' This means that the nature of the Mani jewel is clear and pure, without flaws, and originally has no color. Because its nature is pure, all colors appear in relation to it, the five colors of blue, yellow, red, white, and black each appearing according to its direction. However, this analogy can be used to illustrate both 'affirming the prior' and 'revealing the latter'. Saying it illustrates 'affirming the prior', the five colors symbolize the five paths (heaven, human, asura, hungry ghost, and hell), and the directions symbolize karma. Foolish people do not understand the essence of the jewel, but only see the blue, yellow, and other colors. Since they think it is blue, yellow, and other colors, they do not see the essence of the jewel. Therefore, the Avatamsaka Sutra (華嚴經) says: 'Ordinary people see all dharmas, but only follow the various appearances, not understanding the

無性。以是不見佛。若以三性配者。摩尼喻圓成實性。即前所顯之理也。現色喻依他起性。即前幻也。愚人定見青黃。喻遍計所執性。即前塵垢也。若遠即前身心等相。以此文印定前文之義。故指前也。言顯後者然此圓珠由彼愚人執其定色。所以破色因配三性以印前文。然但無計執之人。即此珠種種之色一一清凈一一同體。悉是圓珠妙用應現。無體可破。以喻後文十方法界一切清凈圓滿不動交參無礙。故言顯后。然前之境喻但一面明。又云因磨而現。表二空之理破執方顯。對執得名。今摩尼珠本凈本明十方俱照。以顯后法界之宗也。后法。

善男子。圓覺凈性現於身心。隨類各應　即前種種幻化生於覺心也。義如彼釋。

彼愚癡者說凈圓覺。實有如是身心自相　顯圓覺雖現非其定實。故云愚說。論云。一切染法所不能染。智體不動。具足無漏熏眾生故。

亦復如是　合前喻也。余義喻中以具對釋。詳之可知。第二拂跡入玄。

由此不能遠於幻化。是故我說身心幻垢對離幻垢。說名菩薩　此上先說跡之所以然。其跡也相躡而起。亦相躡而拂本。以眾生妄執幻化故。佛說云幻垢。眾生依教離垢故。復說名菩薩。此下正拂其跡云。

垢盡　幻垢如珠中之色。達之本無故云盡也。

對除

【現代漢語翻譯】現代漢語譯本無性：因為沒有固定的自性，所以不能以固定的方式『見』佛（Buddha）。如果用三性來比配，摩尼寶珠（Mani Jewel）比喻圓成實性（Parinispanna），就是前面所顯示的真理。顯現的顏色比喻依他起性（Paratantra），就是前面的幻象。愚人執著地認為寶珠有固定的青黃顏色，比喻遍計所執性（Parikalpita），就是前面的塵垢。如果說『遠』，就是指前面的身心等相。這段文字印證了前面文字的意義，所以說『指前』。說『顯后』，是因為這顆圓珠由於愚人執著於它的固定顏色，所以要破除這種顏色，用三性來印證前面的文字。然而，只要沒有計較執著的人，這顆珠子的種種顏色，每一種都是清凈的，每一種都與整體相同，都是圓珠的妙用顯現，沒有實體可以破除。這比喻後面的十方法界（Ten Directions Dharmadhatu）一切清凈圓滿，不動而又交錯參與，沒有障礙。所以說『顯后』。然而，前面的境界比喻只顯示了一面，又說因為打磨才顯現，表明用二空（Two Emptinesses）的道理破除執著才能顯現。是針對執著而得名。現在摩尼寶珠本來就清凈明亮，照耀十方，是爲了顯示後面的法界之宗。『后法』。

善男子：圓覺（Perfect Enlightenment）清凈的自性顯現在身心中，隨著不同的類別而各自相應——就是前面所說的種種幻化生於覺心。意義如同前面的解釋。

那些愚癡的人說清凈的圓覺，實際上有這樣的身心自相——顯示圓覺雖然顯現，但並非固定不變的實體，所以說是愚癡的說法。《論》中說：一切染污的法都不能染污它，智慧的本體不動搖，具足無漏的功德來熏習眾生。

也是這樣——合於前面的比喻。其餘的意義在比喻中已經詳細解釋，可以詳細瞭解。第二，拂去痕跡，進入玄妙。

因此不能遠離幻化。所以我說身心的幻垢，用對治的方法來遠離幻垢，這叫做菩薩（Bodhisattva）——這上面先說了留下痕跡的原因。這些痕跡是相互關聯而產生的，也是相互關聯而拂去的。因為眾生妄自執著于幻化，所以佛說這是幻垢。眾生依照教導遠離塵垢，所以又叫做菩薩。下面正式拂去這些痕跡：

垢盡——幻垢就像珠子中的顏色，明白它的本性是空無，所以說『盡』。

對除——

【English Translation】 English version No-self: Because there is no fixed self-nature, one cannot 『see』 the Buddha (Buddha) in a fixed way. If we use the Three Natures to match, the Mani Jewel (Mani Jewel) is a metaphor for the Parinispanna (Parinispanna), which is the truth revealed earlier. The manifested color is a metaphor for Paratantra (Paratantra), which is the previous illusion. The fool stubbornly believes that the jewel has a fixed cyan and yellow color, which is a metaphor for Parikalpita (Parikalpita), which is the previous dust. If we say 『far』, it refers to the previous aspects of body and mind. This text confirms the meaning of the previous text, so it is said to 『refer to the previous』. Saying 『revealing the latter』 is because this round pearl is due to the fool's attachment to its fixed color, so it is necessary to break this color and use the Three Natures to confirm the previous text. However, as long as there is no one who is calculating and clinging, the various colors of this pearl, each one is pure, each one is the same as the whole, and all are the wonderful manifestations of the round pearl, with no entity to break. This is a metaphor for the Ten Directions Dharmadhatu (Ten Directions Dharmadhatu) in the back, where everything is pure and complete, unmoving and yet intertwined, without obstacles. So it is said to 『reveal the latter』. However, the previous metaphor of the realm only showed one side, and it was said that it only appeared after polishing, indicating that the principle of the Two Emptinesses (Two Emptinesses) can break through attachment. It is named in response to attachment. Now the Mani Jewel is inherently pure and bright, illuminating the ten directions, in order to reveal the sect of the Dharmadhatu in the back. 『The latter Dharma』.

Good man: The pure nature of Perfect Enlightenment (Perfect Enlightenment) manifests in the body and mind, corresponding to each category - that is, the various illusions mentioned earlier arise from the enlightened mind. The meaning is the same as the previous explanation.

Those foolish people say that the pure Perfect Enlightenment actually has such a self-image of body and mind - showing that although Perfect Enlightenment manifests, it is not a fixed entity, so it is said to be a foolish statement. The 《Treatise》 says: All defiled dharmas cannot defile it, the essence of wisdom does not waver, and it is full of flawless merits to influence sentient beings.

It is also like this - in line with the previous metaphor. The rest of the meaning has been explained in detail in the metaphor, which can be understood in detail. Second, brush away the traces and enter the mysterious.

Therefore, one cannot stay away from illusion. That is why I say that the illusory dirt of body and mind, using the method of treatment to stay away from illusory dirt, is called a Bodhisattva (Bodhisattva) - the above first explains the reason for leaving traces. These traces are interrelated and arise, and are also interrelated and brushed away. Because sentient beings falsely cling to illusion, the Buddha says that this is illusory dirt. Sentient beings follow the teachings to stay away from dirt, so they are also called Bodhisattvas. The following officially brushes away these traces:

Dirt is exhausted - illusory dirt is like the color in a pearl, understanding that its nature is empty, so it is said to be 『exhausted』.

Counteract and remove -

所離之垢既無。對離之智何立。

即無對垢及說名者　者字貫通兩句。謂對垢者菩薩也。說名者佛也。既無對治之智。何有起智之人。深淺之執本無。何有說教之者。故俱無也。對機之佛亦不可得方見法身。法身說經義在斯矣。然上人法各三。三對六隻儘是所拂之跡也。謂法有執垢離垢及與名數。人有眾生菩薩及佛。問曰。人自有差法本無異。何說三名。答克體雖無。義說即有。為對人法各分能所故也。第三圓彰法界。文二。初一真法界。后三重法界。言一真者。未明理事不說有空。直指本覺靈源也。下對諸法圓泯圓收。方說三重等別。今初。

善男子。此菩薩及末世眾生　標告及指當根所證者。為欲進顯不思議境界。境界殊前故。卻躡前功用明其得入。所以發起后之文勢。

證得諸幻　觀行成就。

滅影像故　依他亦泯。

爾時便得無方清凈　約身為主外見東西。我相既無更何方所。

無邊虛空覺所顯發　然虛空離識亦非實有。故首楞云。若有一人發真歸源。十方虛空一時銷殞。謂迷情所覆覺處見空。塵影既銷空元是覺。顯謂空銷覺現。發謂妄盡心開。翻覆觀之俱無邊際。首楞又云。聞復醫根除。塵銷覺圓凈。凈極光通達。寂照含虛空。卻來觀世間。猶如夢中事。是知空有

【現代漢語翻譯】現代漢語譯本『所離之垢既然不存在，那麼用來對治垢染的智慧又從何建立呢？』

『既然沒有需要對治的垢染，也沒有能說出名稱的人』——『者』字貫穿兩句，指的是對治垢染的是菩薩，說出名稱的是佛。既然沒有對治的智慧，又哪裡會有生起智慧的人呢？深淺的執著本來就沒有，又哪裡會有宣說教義的人呢？所以說都是沒有的。只有當對機施教的佛也不可得時，才能見到法身。法身宣說經典的意義就在這裡了。然而，上面所說的人和法各有三種，這三種相對的六種都只是所要拂去的痕跡罷了。所謂法有執著、離垢以及名數，人有眾生、菩薩以及佛。有人問：人本來就有差別，法本來就沒有不同，為什麼說有三種名稱呢？回答說：就本體而言雖然沒有，但就義理上來說是有的，爲了對應人和法各自的能和所的緣故。第三部分是圓滿彰顯法界，分為兩部分。首先是『一真法界』，然後是『三重法界』。說『一真』，是指還沒有闡明事和理，也沒有說有和空，直接指明本覺的靈性源頭。下面針對諸法進行圓滿泯除和圓滿收攝，才說三重的差別。現在先說『一真法界』。

『善男子，這位菩薩以及末世的眾生』——標明告誡的對象以及指出當下的根機所證悟的境界，爲了進一步彰顯不可思議的境界。因為境界與前面不同，所以又回到前面的功用，來說明他們如何得以進入。因此才發起後面的文勢。

『證得諸幻』——觀行成就。

『滅影像故』——依他起性也隨之泯滅。

『爾時便得無方清凈』——以身體為主體，向外看才有東西之分。我相既然沒有了，又哪裡還有方位呢？

『無邊虛空覺所顯發』——然而虛空離開覺識也不是真實存在的。所以《首楞嚴經》說：『如果有一個人發起真如，迴歸本源，十方虛空一時銷殞。』意思是說，被迷惑的情感所覆蓋，在覺悟之處看到虛空。塵影既然消除了，虛空的本源就是覺悟。『顯』是說虛空消失，覺悟顯現。『發』是說妄念窮盡，心性開啟。反覆觀察，都是沒有邊際的。《首楞嚴經》又說：『聞性恢復，醫治了根源，塵垢消除，覺性圓滿清凈，清凈到了極點，光明通達，寂靜的覺照包含著虛空。』再回過頭來看世間，就像夢中的事情一樣。由此可知，空和有

【English Translation】 English version 『Since the defilements to be separated from no longer exist, upon what can the wisdom to counteract them be established?』

『Since there is neither defilement to be countered nor anyone to name them』—the word 『者』 (zhě, one who) connects both phrases, referring to the Bodhisattva who counters defilements and the Buddha who names them. Since there is no wisdom to counteract, how can there be anyone who generates wisdom? The attachments to depth and shallowness are fundamentally nonexistent, so how can there be anyone to expound teachings? Therefore, all are nonexistent. Only when the Buddha who teaches according to the capacity of beings is also unattainable can one see the Dharmakaya (法身, Dharma Body). The meaning of the Dharmakaya expounding the scriptures lies here. However, the aforementioned three aspects of both person and Dharma, these three pairs making six, are all merely traces to be swept away. The so-called Dharma includes attachment, detachment from defilement, and names and numbers; the person includes sentient beings, Bodhisattvas, and Buddhas. Someone asks: People inherently have differences, but Dharma inherently has no differences, so why speak of three names? The answer is: Although in essence there is none, in meaning there is. It is for the sake of corresponding to the ability and object of both person and Dharma that they are divided.

The third part is the complete manifestation of the Dharmadhatu (法界, Dharma Realm), divided into two parts. First is the 『One True Dharmadhatu,』 then the 『Triple Dharmadhatu.』 Saying 『One True』 refers to not yet clarifying phenomena and principle, nor speaking of existence and emptiness, but directly pointing to the spiritual source of original enlightenment. Below, in response to all dharmas, there is complete annihilation and complete gathering, only then speaking of the differences of the triple. Now, first, speak of the 『One True Dharmadhatu.』

『Good man, this Bodhisattva and the sentient beings of the degenerate age』—marking the object of admonishment and pointing out the realm attained by the present capacity, in order to further manifest the inconceivable realm. Because the realm is different from before, it returns to the previous function to explain how they were able to enter. Therefore, it initiates the subsequent textual momentum.

『Attaining all illusions』—cultivation and practice are accomplished.

『Because the images are extinguished』—the dependent nature is also extinguished along with it.

『At that time, one obtains boundless purity』—taking the body as the main entity, there is a distinction between east and west when looking outward. Since the self-image is gone, where are there any directions?

『Boundless emptiness is manifested by awareness』—however, emptiness apart from awareness is also not truly existent. Therefore, the Śūraṅgama Sūtra (首楞嚴經) says: 『If one person initiates true suchness and returns to the source, the emptiness of the ten directions will vanish at once.』 It means that being covered by deluded emotions, one sees emptiness in the place of enlightenment. Since the dust shadows are eliminated, the origin of emptiness is enlightenment. 『Manifested』 means that emptiness disappears and enlightenment appears. 『Initiated』 means that deluded thoughts are exhausted and the mind-nature is opened. Observing repeatedly, all are without boundaries. The Śūraṅgama Sūtra also says: 『Hearing is restored, the root is healed, dust is eliminated, awareness is completely pure, purity reaches its extreme, light penetrates, and silent illumination contains emptiness.』 Looking back at the world, it is like a dream. From this, it can be known that emptiness and existence

雙絕。但是覺心。獨鑑明明靈知不昧。后三重法界者。一真空絕相觀。二理事無礙觀。三週遍含容觀。此中義意全同華嚴法界觀門三重行相。故依彼科之。今初第一真空觀者。彼觀門中有四句。謂會色歸空觀。明空即色觀。上二皆簡情顯解三空色無礙觀。解終趣行。四泯絕無寄觀。行起解絕。今經文二。一色相空凈。二空色同如。今初經文皆云清凈者。謂由前二空觀門簡情顯解。次拂跡滅影。同於行起解絕。故皆清凈為真空矣。故智論云。畢竟空即是畢竟清凈。清凈與空皆絕相義。若就心說。即如凈名經。妄想是垢。無妄想是凈等。故云清凈。文中七。一內身根識。

覺圓明故　躡前顯清凈之因也。由拂泯等故得圓明。

顯心清凈　比迷覺心心中執法。今見法性法即皆空。故云清凈。如人不識珠體但執青黃。若見摩尼即色清凈。七段之中皆同此也。然展轉躡前以顯清凈者。義如后釋。今且銷釋法數名體。心者總相明其我心。即賴耶體。成唯識論說第八識種種別名。于中有四種名。通一切位。心即一也。迷時由執藏及能所藏。故名賴耶。今觀智成就覺性圓明。故但云心。沒賴耶名矣。心既清凈同無垢識。故此下文頓同佛境。

心清凈故　牒前也。下皆準前。

見塵清凈　下聞覺等例此皆云塵也

。謂由我心計執故。見一切色相。由執相故即見等是塵。不單說外色等名塵。亦不獨說根識名塵。根塵識三自有文故。尋此見塵等體。還是我執之心。但以就取相生過之處。而別立名。又亦不離根境識三而別有體。知五蘊之法與蘊中之我非別非同。

見清凈故　但牒見字不言塵者。足顯即見是塵非外塵也。聞等亦然。

眼根清凈　下餘五亦例此也。六皆名根者。識所依故。能發識故。前五各從自種生自現行。四大所造凈色為體。意根即第七識。由此攀外起意識故。

根清凈故。眼識清凈　下餘五亦例此也。皆云識者。隨六根境種類異故。由具五義隨根立名。一依根之識。非由境色識定生故。如盲不見等二根所發。識由根變異識必變。異如眼根損見青為黃。非色壞時而識壞也。三屬根之識。由識種子隨逐于根而得生故。非色種子識種隨也。四助根之識。由根合識。識所領受令根損益。非境界也。五如根之識。根識二法俱有情數。非彼色法定是有情。根五勝義故說依根。若依起信皆名意識。此六皆依意所起故。意之識故。故彼釋生滅因緣云。所謂眾生依心意意識轉故。心即梨耶自體。意即五意。以梨耶二義中有不覺義故。不覺而起。能見能現能取境界起念相續。意識者。即此相續識。依諸凡夫取著轉深

【現代漢語翻譯】現代漢語譯本：這是因為由我心的計較和執著所致。見到一切色相，由於執著于這些相，就見到『等』是塵埃。不僅僅是說外在的色等稱為塵埃，也不僅僅是說根識稱為塵埃。根、塵、識三者自有經文說明。探尋這見塵等的本體，還是我執之心。只是就其取相而產生過失之處，而另外立名。又並不離開根、境、識三者而另外存在本體。要知道五蘊之法與蘊中的我，並非不同也並非相同。

『見清凈故』，只提『見』字而不說『塵』字，足以顯示就是『見』是塵埃，而不是外在的塵埃。聞等也是這樣。

『眼根清凈』，下面其餘五根也依此類推。六者都稱為『根』，是因為是識所依賴的，能夠引發識。前五根各自從自己的種子生起，顯現為現行，以四大所造的清凈色為本體。意根就是第七識，由此攀緣外境而生起意識。

『根清凈故，眼識清凈』，下面其餘五根也依此類推。都稱為『識』，是因為隨著六根所對的境界種類不同。由於具備五種含義，所以隨著根來立名：一、依根的識，並非由於境界的色而使識一定產生，比如盲人看不見等；二、根所發，識由於根的變異而變異，比如眼根受損，見青色為黃色，並非色壞的時候識也壞了；三、屬於根的識，由於識的種子隨逐于根而得以產生，並非色的種子隨逐識；四、幫助根的識，由於根與識結合，識所領受的使根受到損益，並非境界；五、如根的識，根和識二法都屬於有情數，並非那色法一定是屬於有情。根具有五種殊勝的意義，所以說依根。如果依據《起信論》，都稱為意識，這六識都依意所生起，是意的識。所以《起信論》解釋生滅因緣說：『所謂眾生依心、意、意識而運轉。』心就是阿賴耶的自體，意就是五意，因為阿賴耶的二義中有不覺的含義，不覺而起，能見、能現、能取境界，生起念頭相續。意識，就是這相續識，依據諸凡夫的取著而運轉加深。

【English Translation】 English version: This is due to the calculation and attachment of my mind. Seeing all forms, due to attachment to these forms, one sees that 'etc.' are dust. It is not only that external forms etc. are called dust, nor is it only that the root consciousness is called dust. The three, root, dust, and consciousness, have their own explanations in the scriptures. Exploring the essence of this seeing-dust etc., it is still the mind of my attachment. It is only in the place where taking forms leads to faults that a separate name is established. Moreover, it does not exist separately from the three, root, object, and consciousness. One should know that the five aggregates and the 'I' within the aggregates are neither different nor the same.

'Seeing is pure,' only mentioning the word 'seeing' without mentioning the word 'dust' is sufficient to show that it is 'seeing' that is dust, not external dust. The same applies to hearing, etc.

'Eye-root is pure,' the remaining five roots below follow this analogy. All six are called 'roots' because they are what consciousness relies on and can generate consciousness. The first five roots each arise from their own seeds, manifesting as present activity, with the pure form created by the four great elements as their essence. The mind-root is the seventh consciousness, from which arises consciousness by clinging to external objects.

'Root is pure, eye-consciousness is pure,' the remaining five below follow this analogy. All are called 'consciousness' because they differ according to the types of objects faced by the six roots. Because they possess five meanings, they are named according to the root: 1. Consciousness that relies on the root; consciousness is not necessarily produced by the object of form, such as a blind person not seeing, etc.; 2. What the root emits; consciousness changes due to the root's changes, such as when the eye-root is damaged, seeing blue as yellow, not when the form is destroyed that consciousness is also destroyed; 3. Consciousness that belongs to the root; because the seeds of consciousness follow the root and are able to arise, not the seeds of form following consciousness; 4. Consciousness that helps the root; because the root and consciousness combine, what consciousness receives causes the root to be benefited or harmed, not the object; 5. Consciousness that is like the root; both root and consciousness belong to sentient beings, not that form is necessarily sentient. The root has five excellent meanings, so it is said to rely on the root. If based on the Awakening of Faith, all are called consciousness, these six consciousnesses all arise from the mind, they are the consciousness of the mind. Therefore, the Awakening of Faith explains the causes and conditions of arising and ceasing, saying: 'So-called sentient beings rely on mind, thought, and consciousness to function.' Mind is the self-nature of Alaya (storehouse consciousness), thought is the five thoughts, because the two meanings of Alaya contain the meaning of non-awareness, arising from non-awareness, able to see, able to manifest, able to grasp objects, giving rise to continuous thoughts. Consciousness is this continuous consciousness, relying on the attachments of ordinary people to function more deeply.

。計我我所。種種妄執隨事攀緣。分別六塵名為意識。亦名分離識。又復說云名分別事識。

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　上皆釋竟。然八識中不言第七者。義當見聞等塵也。以七合第八。名見等塵。故瑜伽云。賴耶識起必二識相應。又七合第六。名見等塵。以意識緣外境時。必內依末那為染污根方得生起故。故上引論云。即依此相續識。乃至名為意識故。論及此經所列無別末那。楞伽亦爾。皆由第七計內為我合於轉相。計外我所合於事識。若不連前帶后。則顯示心數相躡生起。義不便故。二外境六塵。

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　六皆名塵者。坌污心識故。約凡夫說也。亦云六境。此通凡聖。言色等者。眼等所取故。色有通別。今即別也。謂唯眼所取。有見有對變礙之相。最粗顯故。聲等可知。唯意所取法塵一境通於一切。三內外四大。

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　即于根塵不取發識牽心之義。直取四大之體也。寶積經說四大各二。謂內及外。地界二者。內謂自他身內所有堅者。謂發毛等。外謂身外所有堅者。

【現代漢語翻譯】現代漢語譯本：執著于『我』和『我所』（屬於我的東西）。種種虛妄的執著隨著事物攀緣而生。分別六塵（色、聲、香、味、觸、法）的念頭被稱為意識，也稱為分離識。又有人說它叫做分別事識。

因為意識清凈的緣故，聽聞到的塵境也清凈。因為聽聞清凈的緣故，耳根也清凈。因為耳根清凈的緣故，耳識也清凈。因為意識清凈的緣故，感覺到的塵境也清凈。像這樣，乃至鼻、舌、身、意也是如此。（以上都解釋完畢）然而在八識中沒有提到第七識（末那識），是因為它的含義包含在見聞等塵境中。第七識與第八識（阿賴耶識）合起來，稱為見等塵。所以《瑜伽師地論》中說，阿賴耶識生起時，必定有兩個識相應。第七識與第六識（意識）合起來，也稱為見等塵，因為意識緣取外境時，必定以內在的末那識作為染污的根本才能生起。所以上面引用的論典說，就是依靠這個相續識，乃至名為意識。所以論典和這部經所列舉的都沒有單獨的末那識。《楞伽經》也是這樣，都是因為第七識執著內在為『我』，與轉相（轉變的相狀）結合；執著外在為『我所』，與事識結合。如果不連貫前後，則顯示心和心所相續生起的意義就不方便了。二是外境六塵。

善男子，因為根清凈的緣故，色塵（顏色和形狀）也清凈。因為色清凈的緣故，聲塵（聲音）也清凈。香、味、觸、法也是如此。六塵都稱為『塵』，是因為它們污染心識的緣故，這是針對凡夫來說的。也可以稱為『六境』，這個說法適用於凡夫和聖人。說到色等，是因為它們是眼等所取。色有總相和別相，這裡指的是別相，就是隻有眼才能取到的，有可見、有對礙、會變化的相狀，是最粗顯的。聲等可以類推得知。只有意所取的法塵這一境通於一切。三是內外四大。

善男子，因為六塵清凈的緣故，地大（堅固性）也清凈。因為地清凈的緣故，水大（濕潤性）也清凈。火大（溫暖性）、風大（流動性）也是如此。這裡不是從根塵引發識，牽動心意的角度來解釋，而是直接取四大本身的體性。《寶積經》說四大各有內外兩種。所謂地界有兩種，內指的是自身和他身內部所有堅固的東西，比如頭髮、毛髮等；外指的是身外所有堅固的東西。

【English Translation】 English version: Clinging to 'I' and 'mine' (things that belong to me). Various deluded attachments arise following and clinging to things. The thought of distinguishing the six sense objects (rupa (form), shabda (sound), gandha (smell), rasa (taste), sparsa (touch), dharma (mental objects)) is called consciousness, also called the discriminating consciousness. Some also call it the discriminating event-consciousness.

Because consciousness is pure, the dust of hearing is also pure. Because hearing is pure, the ear root is also pure. Because the ear root is pure, the ear consciousness is also pure. Because consciousness is pure, the dust of sensation is also pure. Likewise, even the nose, tongue, body, and mind are the same. (The above explanations are complete.) However, among the eight consciousnesses, the seventh consciousness (manas) is not mentioned because its meaning is included in the dust of seeing and hearing, etc. The seventh consciousness combined with the eighth consciousness (alaya-vijnana) is called the dust of seeing, etc. Therefore, the Yogacarabhumi-sastra says that when the alaya-vijnana arises, there must be two consciousnesses that correspond. The seventh consciousness combined with the sixth consciousness (vijnana) is also called the dust of seeing, etc., because when the consciousness grasps external objects, it must rely on the internal manas as the root of defilement in order to arise. Therefore, the quoted treatise above says that it is based on this continuous consciousness, and is even called consciousness. Therefore, the treatises and this sutra do not list the manas consciousness separately. The Lankavatara Sutra is also the same, all because the seventh consciousness clings to the internal as 'I', combining with the transforming aspect; clinging to the external as 'mine', combining with the event-consciousness. If it is not connected before and after, then the meaning of showing the mind and mental factors arising in succession is not convenient. Second, the external six sense objects.

'Good man, because the root is pure, the rupa-dhatu (form-element) is also pure. Because rupa is pure, the shabda-dhatu (sound-element) is also pure. Smell, taste, touch, and mental objects are also the same.' The six are all called 'dust' because they defile the mind, this is said in reference to ordinary people. They can also be called the 'six objects', this term applies to both ordinary people and sages. Speaking of rupa, etc., it is because they are taken by the eye, etc. Rupa has general and specific aspects, here it refers to the specific aspect, which is only what the eye can take, having visible, obstructive, and changing characteristics, being the coarsest and most obvious. Sound, etc., can be inferred by analogy. Only the dharma-dhatu (mental object) taken by the mind is one object that pervades everything. Third, the internal and external four great elements.

'Good man, because the six sense objects are pure, the prthivi-dhatu (earth-element, solidity) is also pure. Because earth is pure, the apas-dhatu (water-element, liquidity) is also pure. The tejas-dhatu (fire-element, heat) and vayu-dhatu (wind-element, motion) are also the same.' Here, it is not explained from the perspective of the root and dust causing consciousness to arise and moving the mind, but directly taking the nature of the four great elements themselves. The Ratnakuta Sutra says that the four great elements each have two aspects, internal and external. The earth-element has two aspects, the internal refers to all solid things within one's own body and the bodies of others, such as hair, fur, etc.; the external refers to all solid things outside the body.

謂土木等。水界二者。身內潤性淚汗等。身外潤性雨露等。火界二者。身內熱體熱相能消飲食等。身外熱體熱相能成熟等。風界二者。身內風體風名速疾住四支等。身外風體動轉等。四世間諸法。

善男子。四大清凈故(牒前)十二處　六根六塵是生識處。處是生門義故。亦名為人。意識常昏根塵相入故。

十八界　六根門中根識塵三各有分界故。亦是因義。種族義故。前為六二。解者息于業因。此是六三。觀之治於我執。兼之五蘊即具三科。大小乘宗無不約此以明諸義。前說妄認四大身心。及雲中外合成等。即五蘊義。故此略之。

二十五有清凈　四洲四趣四禪四空無想凈居梵王六慾為二十五有。此皆是有。各約實報非正智攝故。然梵王在初禪。無想凈居在第四禪。四禪位中別舉此者。梵王有見。外道無想。凈居唯聖。異余天故。五出世諸法。

彼清凈故　想牒前世間諸法也。

十力　然如來唯一諸法實相智力。此力有十種用故說為十。總名力者。能摧怨敵故。不可屈伏故。一知是處非處。謂總知一切諸法因緣果報。則降伏無因惡因。知人可度不可。二知過現未來善等三種業及順現等三報。知所度有障無障。三知諸禪解脫三昧垢凈。及知依此所得諸果。四知信等五根上中下。五知種

【現代漢語翻譯】現代漢語譯本：所謂地界、水界二者。身內的潤濕性質如眼淚、汗水等，身外的潤濕性質如雨露等。火界二者。身內的熱能使身體溫暖，能夠消化飲食等，身外的熱能使萬物成熟等。風界二者。身內的風在身體內流動，名為迅速，能使四肢活動等，身外的風能使萬物動轉等。以上是世間的各種法。

善男子，四大清凈的緣故（承接前文），有十二處——六根（眼、耳、鼻、舌、身、意）和六塵（色、聲、香、味、觸、法）是產生意識的地方。處有產生、門戶的含義，所以也稱為人。因為意識常常昏昧，根和塵相互作用的緣故。

十八界——在六根門中，根、識、塵各有分界，所以稱為界。也有因的意思，種族的意思。前面是六和二，理解的人可以止息業因。這裡是六和三，觀察的人可以治理我執。兼之五蘊，就具備了三科。大小乘宗都依據此來闡明各種義理。前面說妄認四大為身心，以及說中外合成等，就是五蘊的含義，所以這裡省略。

二十五有清凈——四洲（東勝身洲、南贍部洲、西牛賀洲、北俱盧洲）、四趣（地獄、餓鬼、畜生、人）、四禪（初禪、二禪、三禪、四禪）、四空（空無邊處、識無邊處、無所有處、非想非非想處）、無想天、凈居天、梵王天、六慾天，合為二十五有。這些都是『有』，各自依據實報，不屬於真正的智慧所攝。然而梵王天在初禪，無想天和凈居天在第四禪。在四禪的各個位置中特別提出這些，是因為梵王天有見解，外道修無想定，凈居天只有聖人居住，不同於其他天。以上是五出世間的各種法。

彼清凈的緣故——想，承接前文所說的世間諸法。

十力（dasabala）——然而如來只有諸法實相的智慧力。這種力量有十種作用，所以說為十力。總名為力，是因為能摧毀怨敵，不可屈服。一、知是處非處（sthana-asthana-jnana-bala），即總知一切諸法的因緣果報，就能降伏無因和惡因，知道人可以度化還是不可以度化。二、知過去、現在、未來三種業以及順現等三種報。知道所度化的人有障礙還是沒有障礙。三、知諸禪定、解脫、三昧的垢染和清凈，以及知道依靠這些所得的各種果報。四、知信等五根的上中下。五、知種種

【English Translation】 English version: These are earth element and water element. The internal moist nature includes tears and sweat, while the external moist nature includes rain and dew. The fire element has two aspects: internal heat warms the body and digests food, while external heat matures things. The wind element has two aspects: internal wind moves within the body, known as swiftness, enabling the limbs to move; external wind causes things to move and transform. These are all the dharmas of the world.

'Good man, because the four great elements are pure (referring to the previous), there are twelve entrances – the six senses (eye, ear, nose, tongue, body, mind) and the six sense objects (form, sound, smell, taste, touch, dharma) are the places where consciousness arises. 'Entrance' means a place of arising, a gateway, so it is also called a person. This is because consciousness is often obscured, and the senses and sense objects interact.

The eighteen realms – within the six sense gates, the sense, consciousness, and object each have their boundaries, so they are called realms. It also has the meaning of cause, the meaning of lineage. The former is six and two; those who understand can stop the causes of karma. This is six and three; those who observe can govern their ego. Combined with the five skandhas, it encompasses the three categories. Both Mahayana and Hinayana schools rely on this to explain various meanings. The previous statement about falsely recognizing the four great elements as body and mind, and the combination of internal and external, etc., is the meaning of the five skandhas, so it is omitted here.

The twenty-five existences are pure – the four continents (Purva-videha, Jambudvipa, Aparagodaniya, Uttarakuru), the four destinies (hell, hungry ghosts, animals, humans), the four dhyanas (first dhyana, second dhyana, third dhyana, fourth dhyana), the four formless realms (sphere of infinite space, sphere of infinite consciousness, sphere of nothingness, sphere of neither perception nor non-perception), the Heaven of Non-Perception, the Pure Abodes, the Brahma Heaven, and the six desire heavens, together constitute the twenty-five existences. These are all 'existences,' each based on the Reward Body, not encompassed by true wisdom. However, the Brahma Heaven is in the first dhyana, while the Heaven of Non-Perception and the Pure Abodes are in the fourth dhyana. Singling these out in the various positions of the four dhyanas is because the Brahma Heaven has views, externalists cultivate non-perception, and the Pure Abodes are only inhabited by sages, different from other heavens. These are the five transcendental dharmas.

Because they are pure – 'they' refers to the worldly dharmas mentioned earlier.

The Ten Powers (dasabala) – However, the Tathagata only has the power of wisdom of the true nature of all dharmas. This power has ten functions, so it is called the Ten Powers. The general name is 'power' because it can destroy enemies and is invincible. 1. Knowing what is possible and impossible (sthana-asthana-jnana-bala), that is, knowing the causes and effects of all dharmas, one can subdue causelessness and evil causes, and know whether a person can be saved or not. 2. Knowing the three kinds of karma of the past, present, and future, and the three kinds of retributions such as the retribution in the present life. Knowing whether the person to be saved has obstacles or not. 3. Knowing the defilement and purity of all dhyanas, liberations, and samadhis, and knowing the various fruits obtained by relying on these. 4. Knowing the superior, middle, and inferior of the five roots such as faith. 5. Knowing the various

種欲樂。令舍不凈增凈。六知一三五乘貪瞋癡等種種性慾。知即時異時誰可度不可等。七知一切道至處。八知宿住。九知死此生彼。即天眼智也。獨此從所依得名。十知自解脫無疑。亦知眾生漏盡涅槃。然佛力無量。度人因緣故但說十足辨其事。

四無所畏　一正知一切法。謂佛誠言我是一切正智人等。二盡諸漏及習。言我漏盡等。三說一切障道法。四說出苦道。佛作誠言說此四法。決定無畏。

四無礙智　智緣四境無拘礙故。一法。如說地水火風等。二義。如堅濕暖動等。三辭謂得彼方言以說地等。四於三種智中樂說。上依智論。若約華嚴則初二異此。謂一知自相。二知別相。又一知自性。二知生滅。又一法智。二比智。又一知一相。二知蘊界等。又一知一乘平等性。二知諸乘差別性。后二則同。謂辭則說於法義。樂說乃辭中別義。

佛十八不共法　力等二乘有分。此無分故。一二三如次配身口唸無失。四無異想。五無不定心。六無不知已舍。七欲。八精進。九念。十慧。十一解脫。十二解脫知見。上六皆云無減。十三四五一切身口意業隨智慧行。十六七八以智慧知過未現在通達無礙。問無見頂相等亦無與共。云何不說。答此十八中但說智慧功德。不說自然果報法。上從力等。至此四科全依智論

【現代漢語翻譯】現代漢語譯本欲樂的種類。（佛）使（眾生）捨棄不凈，增長清凈。六知，即對一、三、五乘（聲聞乘、緣覺乘、菩薩乘）的貪、嗔、癡等種種煩惱的認知。知，即知道何時可度化，何時不可度化等等。七知，即知道一切道所通達之處。八知，即宿命通。九知，即知道眾生死後生於何處，也就是天眼智。只有這個（天眼智）是從所依（禪定）而得名。十知，即知道自己解脫無疑，也知道眾生漏盡涅槃。然而佛力無量，爲了度化眾生的因緣，所以只說這十種知，來辨明其事。

四無所畏：一、正知一切法。即佛誠實地說：『我是一切正智之人』等等。二、斷盡諸漏及習氣。說：『我已漏盡』等等。三、宣說一切障礙正道的法。四、宣說脫離痛苦的道路。佛作誠實之言，說這四種法，決定無所畏懼。

四無礙智：智對四種境界沒有拘礙的緣故。一、法無礙智。如說地、水、火、風等。二、義無礙智。如堅硬、潮濕、溫暖、流動等。三、辭無礙智。即能用當地的語言來說地等。四、樂說無礙智。即在三種智慧中樂於演說。以上依據《大智度論》。如果按照《華嚴經》，那麼前兩種（無礙智）與此不同。即一、知自相。二、知別相。又一、知自性。二、知生滅。又一、法智。二、比智。又一、知一乘平等性。二、知諸乘差別性。后兩種則相同。即辭無礙智，是說關於法和義的。樂說無礙智，是辭無礙智中特別的意義。

佛的十八不共法：力等（十力）二乘（聲聞乘和緣覺乘）有分，此（十八不共法）無分故。一、二、三依次對應身、口、念沒有過失。四、沒有異想。五、沒有不定心。六、沒有不知已舍。七、欲。八、精進。九、念。十、慧。十一、解脫。十二、解脫知見。以上六種都說沒有減少。十三、十四、十五，一切身口意業隨智慧而行。十六、十七、十八，以智慧知過去、未來、現在，通達無礙。問：沒有見頂相等（功德），也沒有與（二乘）共有的（功德），為什麼不說？答：這十八種不共法中，只說智慧功德，不說自然果報法。以上從力等，到這四科，完全依據《大智度論》。

【English Translation】 English version The pleasure of desire. (The Buddha) causes (beings) to abandon impurity and increase purity. Six knowledges, namely, the knowledge of various afflictions such as greed, anger, and delusion in the One Vehicle, Three Vehicles, and Five Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). 'Knowing' means knowing when one can be delivered and when one cannot, etc. Seven knowledges, namely, knowing where all paths lead. Eight knowledges, namely, knowing past lives (Pūrvanivāsānusmṛti). Nine knowledges, namely, knowing where beings are born after death, which is the divine eye knowledge (divyacakṣus). Only this (divine eye knowledge) is named after its basis (dhyana). Ten knowledges, namely, knowing that one's own liberation is without doubt, and also knowing that beings have exhausted their outflows and attained Nirvana. However, the Buddha's power is immeasurable, so for the sake of delivering beings, only these ten knowledges are mentioned to clarify the matter.

The Four Fearlessnesses: First, the correct knowledge of all dharmas. That is, the Buddha truthfully says, 'I am a person of all correct knowledge,' etc. Second, the complete exhaustion of all outflows and habits. Saying, 'I have exhausted my outflows,' etc. Third, proclaiming all dharmas that obstruct the right path. Fourth, proclaiming the path to liberation from suffering. The Buddha makes truthful statements, saying these four dharmas, and is definitely fearless.

The Four Unimpeded Wisdoms: Wisdom is unimpeded in relation to the four realms. First, the unimpeded wisdom of dharmas. Such as saying earth, water, fire, wind, etc. Second, the unimpeded wisdom of meanings. Such as hardness, wetness, warmth, movement, etc. Third, the unimpeded wisdom of language. That is, being able to use the local language to speak of earth, etc. Fourth, the unimpeded wisdom of eloquent explanation. That is, being fond of expounding within the three wisdoms. The above is based on the Mahāprajñāpāramitopadeśa. If according to the Avataṃsaka Sūtra, then the first two (unimpeded wisdoms) are different from this. That is, first, knowing the self-nature. Second, knowing the distinct characteristics. Also, first, knowing the self-nature. Second, knowing arising and ceasing. Also, first, the wisdom of dharmas. Second, comparative wisdom. Also, first, knowing the equality of the One Vehicle. Second, knowing the differences of the various vehicles. The latter two are the same. That is, the unimpeded wisdom of language is speaking about dharmas and meanings. The unimpeded wisdom of eloquent explanation is a special meaning within the unimpeded wisdom of language.

The Eighteen Uncommon Dharmas of the Buddha: The powers (ten powers) etc. are shared by the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), but these (eighteen uncommon dharmas) are not shared. One, two, and three correspond in order to body, speech, and mind without fault. Four, without different thoughts. Five, without an unfixed mind. Six, without abandoning what is not known. Seven, desire (chanda). Eight, diligence (vyāyāma). Nine, mindfulness (smṛti). Ten, wisdom (prajñā). Eleven, liberation (vimukti). Twelve, knowledge and vision of liberation (vimukti-jñānadarśana). The above six are all said to be without decrease. Thirteen, fourteen, fifteen, all actions of body, speech, and mind follow wisdom. Sixteen, seventeen, eighteen, knowing the past, future, and present with wisdom, penetrating without obstruction. Question: There are no (merits) such as the invisible crown of the head, nor are there (merits) shared with the (Two Vehicles), why not mention them? Answer: Among these eighteen uncommon dharmas, only the merits of wisdom are mentioned, not the dharmas of natural karmic reward. The above, from the powers etc., to these four categories, is entirely based on the Mahāprajñāpāramitopadeśa.

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三十七助道品　助謂資助。助正道故。道即是因。所謂止觀。品即是類。正因類故。亦云菩提分。分亦因義。三十七者。謂四念處四正勤四神足五根五力七菩提分八正道分。然但以十法為體。謂精進定慧各八。念四。戒三。信二。輕安喜舍思惟各一。初四念者。一觀身五種不凈。謂種子住處自相自性究竟。二觀三受皆苦。謂苦樂舍。三觀心念念無常。四觀諸法無我。此對治凡夫四倒也。又觀身畢竟空。觀受內外空。觀心無所有。觀法但有名。此對治二乘四倒也。四正勤者。四念處火。若得勤風則無所不燒。故次辦之。精進為體故總名勤。異外道勤故名為正。雖是一勤。隨義分四。一未生之惡遏令不生。二已生之惡斷令不續。三未生善令生。四已生善令廣。四神足者。欲勤心觀。欲謂樂欲。勤謂無間。心謂定也。專一境性。觀謂慧也內自揀擇。以勤過散亂智火微弱故須定製。即所欲自在。神即神通。足即是定。由出世法最勝自在。欲等四定能證此故。名為神足。亦名如意足。所欲如心故。五根者。信進念定慧。此五通生出世間法。由前三科此不可拔故。前三至此總得名根。五力者。即前五根增長。魔梵等不能屈伏。又能損滅不信等障。故名為力。七覺者。謂念是所依支。由繫念故。令諸善法皆不忘失。擇法是

【現代漢語翻譯】現代漢語譯本：三十七助道品（三十七種幫助修道的品類）：助，是資助的意思，幫助修正道。道，就是因，指止觀（止息雜念，專注觀察）。品，是種類。因為是正因的種類。也叫菩提分（證悟的部分），分也是因的意思。三十七種，指四念處、四正勤、四神足、五根、五力、七菩提分、八正道分。但實際上以十種法為體：精進、定、慧各有八種，念有四種，戒有三種，信有兩種，輕安、喜、舍、思惟各有一種。最初的四念處：一是觀察身體的五種不凈，即種子不凈、住處不凈、自相不凈、自性不凈、究竟不凈。二是觀察三種感受都是苦，即苦受、樂受、舍受。三是觀察心念唸唸無常。四是觀察諸法無我。這用來對治凡夫的四種顛倒。又觀察身體畢竟是空，觀察感受內外皆空，觀察心無所有，觀察法只是個名稱。這用來對治二乘（聲聞、緣覺）的四種顛倒。四正勤：四念處就像火，如果得到勤奮的風，就沒有什麼不能燒掉的。所以接著要修辦四正勤。以精進為體，所以總稱為勤。爲了區別于外道的勤奮，所以稱為正。雖然只是一種勤奮，但根據意義分為四種：一是未生的惡，阻止它產生。二是已生的惡，斷除它不再繼續。三是未生的善，使它產生。四是已生的善，使它增長。四神足：欲神足、勤神足、心神足、觀神足。欲，指樂於修道。勤，指不間斷。心，指禪定，專注於一個境界。觀，指智慧，內在自我選擇。因為勤奮過度容易散亂，智慧之火微弱，所以需要禪定來制約。這樣就能隨心所欲，神通自在。神，就是神通。足，就是禪定。因為出世間法最殊勝自在，欲等四種禪定能夠證得這種境界，所以稱為神足，也叫如意足，因為所希望的都能如心所愿。五根：信根、進根、念根、定根、慧根。這五種能夠產生出世間法。因為前面的三科（四念處、四正勤、四神足）已經使它們不可動搖，所以前三科到這裡總稱為根。五力：就是前面的五根增長，魔、梵等不能屈服，又能損滅不信等障礙，所以稱為力。七覺支（也稱七菩提分）：念是所依之支，因為繫念的緣故，使各種善法都不會忘失。擇法是

【English Translation】 English version: The Thirty-Seven Aids to Enlightenment: 'Aids' means assistance, helping to correct the right path. 'Path' refers to the cause, namely, cessation and contemplation (stopping distractions and focusing on observation). 'Category' means type, because it is the type of right cause. It is also called Bodhi-parts (parts of enlightenment), and 'parts' also means cause. The thirty-seven refer to the Four Foundations of Mindfulness, the Four Right Exertions, the Four Bases of Supernatural Power, the Five Roots, the Five Powers, the Seven Factors of Enlightenment, and the Eightfold Path. But in reality, it is based on ten dharmas: diligence, concentration, and wisdom each have eight, mindfulness has four, precepts have three, faith has two, and lightness, joy, equanimity, and contemplation each have one. The initial Four Foundations of Mindfulness: first, observe the five impurities of the body, namely, impurity of seed, impurity of dwelling place, impurity of self-appearance, impurity of self-nature, and ultimate impurity. Second, observe that the three feelings are all suffering, namely, painful feeling, pleasant feeling, and neutral feeling. Third, observe that the mind is impermanent in every moment. Fourth, observe that all dharmas are without self. This is used to counteract the four inversions of ordinary people. Also, observe that the body is ultimately empty, observe that feelings are empty both internally and externally, observe that the mind is without anything, and observe that dharmas are merely names. This is used to counteract the four inversions of the Two Vehicles (Śrāvaka and Pratyekabuddha). The Four Right Exertions: the Four Foundations of Mindfulness are like fire, and if they get the wind of diligence, there is nothing they cannot burn. Therefore, one should then cultivate the Four Right Exertions. Taking diligence as the essence, it is generally called exertion. To distinguish it from the exertion of external paths, it is called 'right'. Although it is only one kind of exertion, it is divided into four according to meaning: first, prevent unwholesome things that have not yet arisen from arising. Second, cut off unwholesome things that have already arisen so that they do not continue. Third, cause wholesome things that have not yet arisen to arise. Fourth, cause wholesome things that have already arisen to increase. The Four Bases of Supernatural Power: the base of desire, the base of effort, the base of mind, and the base of contemplation. 'Desire' refers to the joy of cultivating the path. 'Effort' refers to being uninterrupted. 'Mind' refers to samādhi (concentration), focusing on one state. 'Contemplation' refers to wisdom, internal self-selection. Because excessive diligence is prone to distraction and the fire of wisdom is weak, it is necessary to use samādhi to restrain it. In this way, one can be free to do as one wishes, and have supernatural powers. 'Supernatural power' means supernatural abilities. 'Base' means samādhi. Because the transcendent dharma is the most supreme and free, and the four samādhis of desire, etc., can attain this state, they are called the bases of supernatural power, also called the bases of wish fulfillment, because what is hoped for can be as one wishes. The Five Roots: the root of faith, the root of effort, the root of mindfulness, the root of concentration, and the root of wisdom. These five can produce transcendent dharmas. Because the previous three sections (Four Foundations of Mindfulness, Four Right Exertions, Four Bases of Supernatural Power) have made them unshakable, the previous three sections are collectively called roots here. The Five Powers: are the growth of the previous five roots, which cannot be subdued by Māra, Brahma, etc., and can also destroy obstacles such as disbelief, so they are called powers. The Seven Factors of Enlightenment (also called the Seven Bodhi-parts): mindfulness is the supporting factor, because of mindfulness, all kinds of wholesome dharmas will not be forgotten. Discrimination of dharmas is

自體支。覺自相故。精進是出離支。由此勢力能到所到故。喜是利益支。由心勇悅身調適故。輕安定舍皆不染污支。能除粗重故。依定轉依故。行舍平等永舍貪憂。故七皆云覺支也。雖一剎那七法俱起。而隨行相各說功能。八正道者。謂正見是分別支。依前所證真實簡擇故。下七亦一一云正。思惟是誨示他支。如其所證方便安立。思惟名義發語言故。下三皆是令他信支。謂語者。善依所證問答抉擇。令他信有見清凈故。業是身業。進止正行具足。令他信有戒清凈故。命者。如法乞求依聖種住離五邪命。精進是凈煩惱障支。由此永離一切結故。念是凈隨煩惱障支。由不忘失。正止舉相。永不容受沉掉等故。定是能凈最勝功德障支。由此引發神通等無量勝功德故。上之七類次第者。謂聞法已先當念持。次即勤修。勤故攝心調柔。柔故信等成根。根增為力。七覺分別。八正正行。總已喻顯。法性如地。念處如種子。正勤為種植。神足如抽芽。五根如生根。五力如莖葉增長。開七覺華。結八正果。

清凈　通言力等皆清凈也。

如是乃至　超越多法。謂三身四智五眼六通地度果向緣諦處定等。

八萬四千　然法門廣說無量無邊。今齊此結數者。對治塵勞故。塵勞即有八萬四千。一一對翻即皆凈法故。染與凈

【現代漢語翻譯】現代漢語譯本：『自體支』。因為能覺察自身的相狀。『精進』是出離支。憑藉這種力量能夠到達所要到達的地方。『喜』是利益支。因為內心充滿勇氣和喜悅，身體也隨之調和舒適。『輕安』、『定』、『舍』都是不被染污的支分。因為它們能夠去除粗重煩惱。依靠禪定而轉變所依。『行舍』是平等地永遠捨棄貪婪和憂愁。因此，這七者都被稱為覺支。即使在一剎那間七法同時生起，也根據它們各自的行相來說明它們的功能。『八正道』是指：『正見』是分別支。依靠之前所證悟的真實來進行簡擇。下面的七個也一一稱為『正』。『正思惟』是教誨他人之支。根據自己所證悟的，方便地安立。思惟名義而發出語言。下面的三個都是使他人信服之支。『正語』是指，善於依據自己所證悟的，通過問答來抉擇，使他人相信有見地清凈。『正業』是指身業，進止行動都符合正道，使他人相信有戒律清凈。『正命』是指，如法乞食，依靠聖種而住，遠離五種邪命。『正精進』是清凈煩惱障之支。通過它，永遠脫離一切結縛。『正念』是清凈隨煩惱障之支。由於不忘失，正確地止息和提起，永遠不容許昏沉和掉舉等生起。『正定』是能夠清凈最殊勝功德障之支。通過它，引發神通等無量殊勝功德。以上七類次第的安排是：聽聞佛法后，首先應當憶念和保持。然後就勤奮地修習。因為勤奮，所以能夠攝持內心，使內心調柔。因為內心調柔，所以信等五根得以成就。五根增長成為五力。七覺支是分別開花。八正道是最終結果。總而言之，用比喻來顯現：法性如同大地，念處如同種子，正勤如同種植，神足如同抽芽，五根如同生根，五力如同莖葉增長，開出七覺支的花朵，結出八正道的果實。『清凈』。總的來說，力等都是清凈的。『如是乃至』。超越了許多法，包括三身（Trikaya），四智（Four Wisdoms），五眼（Five Eyes），六通（Six Supernatural Powers），地（Bhumi），度（Paramita），果（Phala），向（Margaphala），緣（Pratyaya），諦（Satya），處（Ayatana），定（Samadhi）等。『八萬四千』。然而，法門廣說起來是無量無邊的。現在用這個數字來總結，是爲了對治塵勞（Kleshas）。塵勞即有八萬四千種。一一對應地翻轉過來，就都是清凈之法。染污與清凈。

【English Translation】 English version: 'Self-nature limb'. Because it can perceive its own characteristics. 'Vigor' is the limb of renunciation. By this power, one can reach the place to be reached. 'Joy' is the limb of benefit. Because the mind is full of courage and joy, the body is also harmonized and comfortable. 'Tranquility', 'concentration', and 'equanimity' are all unpolluted limbs. Because they can remove coarse and heavy afflictions. Relying on concentration to transform the basis. 'Equanimity of practice' is to equally and permanently abandon greed and sorrow. Therefore, these seven are all called enlightenment factors. Even if the seven factors arise simultaneously in an instant, their functions are explained according to their respective characteristics. 'The Eightfold Noble Path' refers to: 'Right View' is the limb of discernment. Relying on the previously realized truth to make careful choices. The following seven are also each called 'Right'. 'Right Thought' is the limb of instructing others. According to what one has realized, conveniently establish it. Thinking about names and meanings and uttering words. The following three are all limbs that make others believe. 'Right Speech' refers to being good at relying on what one has realized, using questions and answers to make decisions, so that others believe that there is purity of view. 'Right Action' refers to bodily actions, advancing and stopping are in accordance with the right path, so that others believe that there is purity of precepts. 'Right Livelihood' refers to begging for food in accordance with the Dharma, relying on the noble lineage to live, and staying away from the five wrong livelihoods. 'Right Effort' is the limb of purifying the afflictive obscurations. Through it, one is forever free from all bonds. 'Right Mindfulness' is the limb of purifying the accompanying afflictive obscurations. Because of not forgetting, correctly stopping and raising, one will never allow dullness and agitation to arise. 'Right Concentration' is the limb that can purify the most supreme merit obscurations. Through it, one can induce countless supreme merits such as supernatural powers. The order of the above seven categories is: After hearing the Dharma, one should first remember and maintain it. Then diligently practice. Because of diligence, one can gather the mind and make the mind gentle. Because the mind is gentle, the five roots of faith etc. can be achieved. The five roots grow into five powers. The seven factors of enlightenment are separately blooming flowers. The Eightfold Noble Path is the final result. In short, use metaphors to show: Dharma-nature is like the earth, mindfulness is like a seed, right effort is like planting, supernatural power is like sprouting, the five roots are like taking root, the five powers are like the growth of stems and leaves, blooming the flowers of the seven factors of enlightenment, and bearing the fruits of the Eightfold Noble Path. 'Purity'. In general, powers etc. are all pure. 'Thus and so forth'. Transcending many dharmas, including the Trikaya (三身), Four Wisdoms (四智), Five Eyes (五眼), Six Supernatural Powers (六通), Bhumi (地), Paramita (度), Phala (果), Margaphala (向), Pratyaya (緣), Satya (諦), Ayatana (處), Samadhi (定), etc. 'Eighty-four thousand'. However, the Dharma doors are vast and boundless. Now, summarizing with this number is to counteract the Kleshas (塵勞). There are eighty-four thousand kinds of Kleshas. Turning them over one by one, they are all pure dharmas. Defilement and purity.

數無增減故。論云不覺念起見諸境界。故說無明乃至具有過恒沙等妄染之義。對此義故心性無動。即有過恒沙等諸凈功德相義示現。

陀羅尼　得總持菩薩。於一一法中。持一切法故。

門　從一一法中。入一切法故。

一切清凈　總結也。問世出世法二相有殊。如何此經皆云清凈。答前已說之。今復更釋。謂若凡聖對治。即勝劣全殊。若稱法界而觀一種。總是幻化。皆從緣起無自體故。如有一鏡現種種雜穢瓦礫。復有一鏡現種種勝妙珍寶。癡孩不了貴賤懸殊。智者達之一無差異。觀智圓明心識凈者。亦復如是。見世出世若聖若凡。一切皆空。空是覺體。故下文云。見佛世界猶如空華。生死涅槃猶如昨夢。只緣稱理平等。所以名曰聖人如其重聖輕凡欣真厭妄。縱令修習。豈證真源。然上從覺圓明故。展轉躡前相由。以顯世出世間諸法清凈。至此五段曆法備周。餘六七兩段。但是結通他身他界。更無別義。五段相由者。謂心本清凈。由不覺故名賴耶識。相應于意復曰見塵。起于現行有根識境。中有能造故說四大。由是具足處界諸有有漏之法。對治此等有修有證。覆成無漏因行果德。今既覺了圓明故。心意識及所變等展轉清凈。皮之不存毛無所附。然無漏法若約人修證。則先因後果。今據法本末。故先

【現代漢語翻譯】現代漢語譯本：因為數量沒有增加或減少。《論》中說，因為沒有覺察到念頭的生起，所以見到各種境界。因此說無明（avidyā，無知）乃至具有超過恒河沙數般的虛妄染污的意義。針對這個意義，心性沒有動搖。就有了超過恒河沙數般的各種清凈功德相顯現的意義。

陀羅尼（dhāraṇī，總持）是指得到總持的菩薩，在每一個法中，都能夠持有一切法。

門（dvara，門徑）是指從每一個法中，進入一切法。

一切清凈，是總結。有人問：世間法和出世間法兩種相貌有差別，為什麼這部經都說清凈呢？回答說：前面已經說過了，現在再進一步解釋。如果凡夫和聖人相對立，那麼勝劣就完全不同。如果按照法界來觀察，都是一種幻化，都是從因緣生起，沒有自體。比如有一面鏡子顯現各種雜穢的瓦礫，又有一面鏡子顯現各種殊勝美妙的珍寶。愚癡的孩子不明白貴賤的懸殊，有智慧的人明白它們沒有差異。觀智圓滿明亮，心識清凈的人，也是這樣。見到世間法和出世間法，無論是聖還是凡，一切都是空。空是覺悟的本體。所以下文說，見到佛的世界猶如空中的花朵，生死和涅槃猶如昨天的夢。只因爲符合真理的平等，所以叫做聖人。如果看重聖而輕視凡，欣慕真而厭惡妄，即使修行，又怎麼能證得真源呢？然而，上面是從覺悟圓明出發，輾轉地根據前面的相互關係，來顯示世間和出世間諸法的清凈。到這裡，五段經歷的法已經完備周全。其餘的六七兩段，只是總結貫通他身他界，沒有別的意義。五段相互關係是指：心本來清凈，因為不覺悟，所以叫做阿賴耶識（ālayavijñāna，藏識）。相應于意，又叫做見塵。生起于現行，有根識境。其中有能造作的，所以說四大（mahābhūta，地、水、火、風）。由此具足處、界各種有漏之法。對治這些，有修行有證悟。又成就無漏的因行果德。現在既然覺悟圓明，所以心意識以及所變現的等等，輾轉清凈。皮都不存在了，毛又依附在哪裡呢？然而，無漏法如果按照人來修行證悟，那麼先有因後有果。現在根據法的本末，所以先說果。

【English Translation】 English version: Because the number neither increases nor decreases. The Treatise says that because one does not perceive the arising of thoughts, one sees all kinds of realms. Therefore, it speaks of ignorance (avidyā, non-knowing) and even has the meaning of false defilements like the sands of the Ganges. In response to this meaning, the nature of the mind does not move. Then there is the meaning of the manifestation of various pure meritorious qualities like the sands of the Ganges.

Dhāraṇī (dhāraṇī, total retention) refers to a Bodhisattva who has attained total retention, and in each and every dharma, is able to hold all dharmas.

Gate (dvara, gateway) refers to entering all dharmas from each and every dharma.

All is pure, which is the conclusion. Someone asks: The two aspects of mundane and supramundane dharmas are different, so why does this sutra say that everything is pure? The answer is: It has already been said before, and now it will be further explained. If ordinary people and sages are opposed to each other, then the superior and inferior are completely different. If one observes according to the Dharmadhatu, everything is an illusion, arising from conditions and without self-nature. For example, one mirror shows various impure rubble, and another mirror shows various excellent and wonderful treasures. Foolish children do not understand the difference between noble and base, but wise people understand that there is no difference between them. Those whose wisdom is complete and bright, and whose consciousness is pure, are also like this. Seeing mundane and supramundane dharmas, whether they are holy or ordinary, everything is empty. Emptiness is the essence of enlightenment. Therefore, the following text says that seeing the Buddha's world is like a flower in the sky, and birth and death and Nirvana are like a dream yesterday. Only because it conforms to the equality of truth is it called a sage. If one values the holy and despises the ordinary, admires the true and hates the false, even if one cultivates, how can one attain the true source? However, the above starts from the completeness of enlightenment, and gradually follows the previous interrelationships to show the purity of all mundane and supramundane dharmas. Up to this point, the five sections of experienced dharmas are complete and thorough. The remaining six or seven sections are only a summary of connecting other bodies and other realms, and there is no other meaning. The five interrelationships refer to: The mind is originally pure, but because of non-enlightenment, it is called Alaya-vijñāna (ālayavijñāna, store consciousness). Corresponding to the mind, it is also called the dust of sight. Arising in the present activity, there are root consciousness realms. Among them, there are those who can create, so it is said that there are four elements (mahābhūta, earth, water, fire, and wind). From this, the various defiled dharmas of realms and places are complete. To counteract these, there is cultivation and realization. And one achieves the undefiled cause, practice, and fruit virtues. Now that one is enlightened and complete, the mind, consciousness, and what is transformed, etc., are purified in turn. If the skin does not exist, where can the hair be attached? However, if the undefiled dharma is cultivated and realized according to people, then there is first cause and then effect. Now, according to the root and end of the dharma, the fruit is spoken of first.

果后因。亦如論中根本滅故粗染隨滅。六自他正報。

善男子。一切實相　然凡所有相皆是虛妄。從緣生故。會緣入實即為實相。故智論云。照色等空即名為實相。性空實理離於顛倒非虛偽故於空見空亦名顛倒于空無著乃是實法。是實相者即是非相。是故如來說名實相。無遷無變究竟常住。無量義經云。如是無相不相不相無相是名實相。

性清凈故　此實相從本已來自性清凈。一切妄法所不能染。比迷似染。今悟本凈名性清凈。

一身清凈　由前悟得根識塵大世出世間諸法皆歸實相清凈。方始成就此人。一身清凈故諸段清凈。皆牒前文。唯此獨指實相。以為凈之所以。

一身清凈故。多身清凈　既于自身證實相理。亦見一切眾生同一清凈實相。以觀一切眾生不取于相同圓覺性故。志公云。以我身空諸法空。千品萬類悉皆同。又下文云。圓覺普照寂滅無二。始知眾生本來成佛。

多身清凈故。如是乃至十方眾生圓覺清凈　以般若正智遍觀眾生。菩提涅槃無漏智性本來具足也。此乃一人悟性。知一切眾生本性清凈。非謂一人修道多人成佛。七一多依報。

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　國土凈穢皆由自心。眾生劫燒我土安隱。羸髻

{ "translations": [ "果后因：就像《論》中所說，根本的染污滅除后，粗顯的染污也隨之滅除。這是關於六種自他正報的道理。", "", "善男子：一切實相（tathata，事物的真實面貌），然而，所有現象都是虛妄的，因為它們是從因緣而生。領會因緣，證入實性，就是實相。所以《智論》說：『照見色等諸法皆空，就叫做實相。』實相的體性是空性的，是真實的道理，遠離顛倒，不是虛假的。如果在空性中執著于空，也叫做顛倒；在空性中不執著，才是真實的法。這個實相，就是非相。所以如來說名為實相，它沒有遷變，沒有變化，是究竟常住的。《無量義經》說：『像這樣無相，不相，不相無相，這叫做實相。』", "", "性清凈故：這個實相從本來就是自性清凈的，一切虛妄的法都不能染污它。就像迷惑時好像被染污，現在覺悟到本來清凈，就叫做性清凈。", "", "一身清凈：由於先前領悟到根、識、塵、大、世間和出世間諸法都歸於實相清凈，才成就這個人的一身清凈，所以各個部分都清凈。這裡特別指出實相，作為清凈的原因。", "", "一身清凈故，多身清凈：既然在自身證實了實相的道理，也見到一切眾生都具有同一清凈的實相。因為觀察一切眾生，不執著于相，而圓滿覺悟自性。志公（Zhi Gong，南北朝時期的禪師）說：『以我身空，諸法空，千品萬類悉皆同。』又如下文所說：『圓覺普照，寂滅無二。』才知道眾生本來成佛。", "", "多身清凈故，如是乃至十方眾生圓覺清凈：用般若（prajna，智慧）正智普遍觀察眾生，菩提（bodhi，覺悟）、涅槃（nirvana，寂滅）和無漏的智慧體性本來就具足。這是指一人悟性，知道一切眾生本性清凈，不是說一人修道，多人成佛。這是關於七種一多依報的道理。", "", "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：國土的清凈與污穢都由自心所決定。眾生經歷劫火燃燒時，我的國土卻安穩平靜。羸髻（指Vimalakirti，維摩詰）" ], "english_translations": [ "The cause arising from the effect: Just as the Shastra states, when the fundamental defilements are extinguished, the gross defilements are also extinguished accordingly. This concerns the principle of the six kinds of self and other proper rewards.", "", 'Good man: All tathata (the true aspect of things), yet all phenomena are illusory because they arise from conditions. Comprehending conditions and entering into reality is tathata. Therefore, the Mahaprajnaparamita Shastra says: \'Illuminating that all phenomena such as form are empty is called tathata.\' The nature of tathata is emptiness, the true principle, far from delusion, not false. If one clings to emptiness in emptiness, it is also called delusion; not clinging to emptiness is the true Dharma. This tathata is non-form. Therefore, the Tathagata calls it tathata. It does not move, does not change, and is ultimately permanent. The Infinite Meaning Sutra says: \'Like this, no-form, not-form, not not-form, this is called tathata.\'', "", 'Because of the purity of nature: This tathata is inherently pure from the beginning. All illusory dharmas cannot defile it. It is like being seemingly defiled when deluded, but now realizing the original purity is called purity of nature.', "", 'One body is pure: Because of the previous realization that the roots, consciousness, dust, elements, mundane and supramundane dharmas all return to the purity of tathata, this person\'s one body is accomplished as pure, so all parts are pure. Here, tathata is specifically pointed out as the reason for purity.', "", 'Because one body is pure, many bodies are pure: Since the principle of tathata has been verified in oneself, it is also seen that all sentient beings have the same pure tathata. Because observing all sentient beings, not clinging to form, and fully awakening to one\'s nature. Zhi Gong (a Chan master of the Southern and Northern Dynasties) said: \'Because my body is empty, all dharmas are empty, all kinds of things are the same.\' And as stated below: \'Perfect enlightenment universally illuminates, stillness and extinction are not two.\' Then one knows that sentient beings are originally Buddhas.', "", 'Because many bodies are pure, thus even the perfect enlightenment of sentient beings in the ten directions is pure: Using prajna (wisdom) correct wisdom to universally observe sentient beings, bodhi (enlightenment), nirvana (extinction), and the un-leaked wisdom nature are originally complete. This refers to one person\'s realization, knowing that the nature of all sentient beings is pure, not that one person cultivates the path and many people become Buddhas. This concerns the principle of the seven kinds of one and many dependent rewards.', "", 'Good man: Because one world is pure, many worlds are pure; because many worlds are pure, thus even exhausting the void, completely encompassing the three times: The purity and defilement of the land are determined by one\'s own mind. When sentient beings experience the burning of kalpas, my land is peaceful and stable. Vimalakirti (Vimalakirti, meaning \"Immaculate Glory\")' ] }

鹙子二相不同。案地寶嚴坐蓮無異。況乃心冥覺性。識智無生。身土依真。染凈俱泯。廓通法界。清凈湛然。圓謂圓遍虛空。裹謂含裹三世。三世者豎極。虛空者橫周也。

一切　橫豎總該。

平等　本末味同。

清凈　都結七段。

不動　冥於一如。然上七段悟時既相躡清凈。迷時亦相躡垢染。應云。覺不明故令心不凈。心不凈故見塵不凈。見塵不凈故眼根不凈。如是乃至一多世界不凈。文勢及義意對經可知。第二空色同如前之七段。即空色無礙。此當泯絕無寄。彼觀云。動念即乖法體。反顯法體本不動也。

善男子。虛空如是平等不動　躡前起后也。由前云盡于虛空平等清凈。即知相盡同空。空既本無生滅動搖。當知諸法亦本不生亦不待滅。一一當體如如不動。

當知覺性平等不動　然一切法唯依覺性生滅動轉。諸法既盡虛空皆不動故。則覺性不動也。如波不起水則湛然不動。理齊故言平等。故法華云。是法住法位。世間相常住。法句經云。諸法從本來無是亦無非。是非相寂滅。本來無所動。然諸法與覺性平等。未名理事無礙法界者。夫理事無礙。要須多事全同一理而寂然。一理全成多事而遷變。即動即靜即靜即動。生滅廣狹一切皆爾。翻覆無礙。今但一向不動。但是攝色

【現代漢語翻譯】現代漢語譯本舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）所見的二相（兩種不同的現象）是不同的。在堅固的土地上，寶蓮（珍貴的蓮花）莊嚴地安坐，並無差異。更何況心與覺性相冥合，識智（認知和智慧）無生滅。身土（身軀和國土）依于真如（事物的真實本性），染污和清凈都消失了。廣大通達法界（Dharmadhātu，一切法的總稱），清凈而澄澈。圓是指圓滿周遍虛空，裹是指包含覆蓋三世（過去、現在、未來）。三世是豎向的極致，虛空是橫向的周遍。

一切——橫向和豎向都被總括。

平等——根本和末端味道相同。

清凈——都總結為七個階段。

不動——與一如（絕對的真理）相冥合。然而，以上七個階段，在覺悟時相互關聯而清凈，在迷惑時也相互關聯而染污。應該說：因為覺悟不明顯，所以令心不清凈；因為心不清凈，所以見到的塵境不清凈；因為見到的塵境不清凈，所以眼根不清凈；像這樣乃至一多世界不清凈。文句的結構和意義可以對照經典來理解。第二段，空和色相同，如前面的七個階段，即空和色沒有障礙。這應當是泯滅一切寄託。觀經說：『動念就違背了法體』，反而彰顯了法體本來不動。

善男子，虛空是這樣平等不動的——承接前面的話，引起後面的話。因為前面說盡于虛空平等清凈，就知道諸相的消失等同於虛空。虛空既然本來沒有生滅動搖，應當知道諸法也本來不生也不待滅。一一法當下就是如如不動。

應當知道覺性平等不動——然而一切法都依賴覺性而生滅動轉。諸法既然盡于虛空都不動，那麼覺性也不動。如同波浪不起，水就澄澈不動。道理相同所以說是平等。所以《法華經》說：『是法住法位，世間相常住。』《法句經》說：『諸法從本來，無是亦無非，是非相寂滅，本來無所動。』然而諸法與覺性平等，還不能稱為理事無礙法界。所謂理事無礙，必須要多事完全同一於一理而寂然，一理完全成就多事而遷變，即動即靜，即靜即動，生滅廣狹一切都是這樣，翻覆無礙。現在只是一味不動，這只是攝色（將色蘊收攝起來）。

【English Translation】 English version Śāriputra's (one of the ten major disciples of the Buddha, known for his wisdom) two aspects (two different phenomena) are different. On the firm ground, the precious lotus (a valuable lotus flower) sits solemnly without difference. Moreover, the mind merges with the awakened nature, and the discriminating wisdom (cognition and wisdom) has no arising or ceasing. The body and land (body and land) rely on Suchness (the true nature of things), and defilement and purity both disappear. Vastly penetrating the Dharmadhātu (the totality of all dharmas), it is pure and clear. 'Round' means perfectly pervading space, and 'enveloping' means containing and covering the three times (past, present, and future). The three times are the vertical extreme, and space is the horizontal pervasion.

All—horizontal and vertical are all encompassed.

Equality—the root and the branch have the same taste.

Purity—all summarized into seven stages.

Immovability—merging with Oneness (the absolute truth). However, the above seven stages, in enlightenment, are interconnected and pure; in delusion, they are also interconnected and defiled. It should be said: Because enlightenment is not clear, it causes the mind to be impure; because the mind is impure, the perceived dust is impure; because the perceived dust is impure, the eye-faculty is impure; and so on, even to the point that one or many worlds are impure. The structure and meaning of the sentences can be understood by referring to the scriptures. The second section, emptiness and form are the same, like the previous seven stages, that is, emptiness and form are without obstruction. This should be the annihilation of all reliance. The Visualization Sutra says: 'A thought that moves violates the Dharma-body,' which instead reveals that the Dharma-body is originally immovable.

'Good man, space is thus equal and immovable'—connecting the previous words and initiating the following words. Because it was previously said that it is exhausted in space, equal and pure, it is known that the disappearance of all phenomena is equivalent to space. Since space originally has no arising, ceasing, moving, or shaking, it should be known that all dharmas also originally do not arise and do not await cessation. Each and every dharma is Suchness and immovable in the present moment.

'It should be known that the awakened nature is equal and immovable'—however, all dharmas rely on the awakened nature for arising, ceasing, moving, and turning. Since all dharmas are exhausted in space and are all immovable, then the awakened nature is also immovable. Just as when waves do not arise, the water is clear and immovable. The principle is the same, so it is said to be equal. Therefore, the Lotus Sutra says: 'This Dharma abides in the Dharma position, and the worldly aspect is constant.' The Dhammapada says: 'All dharmas from the beginning, there is no right or wrong, the aspect of right and wrong is extinguished, and originally there is no movement.' However, the equality of all dharmas and the awakened nature is not yet called the Dharma-realm of unobstructedness between principle and phenomena. The so-called unobstructedness between principle and phenomena requires that many phenomena be completely the same as one principle and be still, and that one principle completely accomplish many phenomena and change, that is, moving and still, still and moving, arising and ceasing, broad and narrow, all are like this, overturning without obstruction. Now, it is only uniformly immovable, which is only the absorption of form (collecting the skandha of form).

等事同真空理。故唯名真空觀。

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　還如前七段歷諸法門。經恐文繁略標首末。義兼中間故云乃至。後段乃至之言亦例此知。第二理事無礙法界。

善男子。覺性遍滿清凈不動。圓無際故。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　據法界觀此有十門。一理遍於事。二事遍於理。三依理成事。四事能顯理。五以理奪事。六事能隱理。七真理即事。八事法即理。九真理非事。十事法非理。今言遍滿法界者。正是第二門行相。兼于余門義理。謂此即理之諸法與理不異故。一一自遍法界。不同前門沒體攝歸理中。故此名理事無礙也。既遍法界。即知動靜無礙一一週遍。言覺性圓無際故當知六根遍滿者。由前門已顯六根等與覺性平等。平等者。即無分毫之異也。即與覺性不異。覺性圓無際故。當知六根亦圓無際。故遍滿法界。若言不遍滿即是有際。有際即與覺性成異。異則乖於前門。故躡前云。圓無際故。故首楞云。性見覺明覺精明見。清凈本然周遍法界。六塵已下皆例前知。第三週遍含容觀。即事事無礙也。謂隨舉一塵即遍一切法中。又含一切法在自塵

【現代漢語翻譯】現代漢語譯本『等事同真空理』，因此才名為『真空觀』。

『四大不動』，應當知道覺性（Jue Xing，awareness nature）是平等不動的。像這樣乃至八萬四千陀羅尼門（Tuoluoni Men，Dharani gates）平等不動，應當知道覺性是平等不動的。還像前面七段經歷各種法門（Famen，Dharma gates）。因為經文恐怕繁瑣而省略地標出首尾，意義兼顧中間，所以說『乃至』。後面段落中『乃至』的用法也依此類推。第二是理事無礙法界（Lishi Wu'ai Fajie，the Dharma Realm of Non-Obstruction between Principle and Phenomena）。

『善男子，覺性遍滿清凈不動，圓滿沒有邊際』，因此應當知道六根（Liugen，six sense organs）遍滿法界（Fajie，Dharma Realm）。根遍滿的緣故，應當知道六塵（Liuchen，six sense objects）遍滿法界。塵遍滿的緣故，應當知道四大（Sida，four great elements）遍滿法界。像這樣乃至陀羅尼門遍滿法界。』根據法界觀，這有十個門：一是理遍於事，二是事遍於理，三是依理成事，四是事能顯理，五是以理奪事，六是事能隱理，七是真理即事，八是事法即理，九是真理非事，十是事法非理。現在說『遍滿法界』，正是第二種門所呈現的行相，兼顧其餘各門的義理。意思是說，這即是理的諸法與理沒有差異，因此一一自身遍滿法界，不同於前一種門將本體攝歸於理中，因此這叫做理事無礙。既然遍滿法界，就知道動靜沒有障礙，一一週遍。說『覺性圓滿沒有邊際，因此應當知道六根遍滿』，是因為前面的門已經顯示六根等與覺性平等。平等，就是沒有絲毫的差異。即與覺性沒有差異，覺性圓滿沒有邊際，因此應當知道六根也圓滿沒有邊際，因此遍滿法界。如果說不遍滿就是有邊際，有邊際就與覺性形成差異，差異就違背了前面的門，因此緊接著說『圓滿沒有邊際』。所以《首楞嚴經》（Shoulengyan Jing，Surangama Sutra）說：『性見覺明，覺精明見，清凈本然，周遍法界。』六塵以下都依照前面的例子來理解。第三是周遍含容觀，即事事無礙。意思是說，隨便舉起一粒塵土，就遍及一切法中，又包含一切法在自身塵土之中。

【English Translation】 English version 'Things being equal to the principle of True Emptiness', therefore it is named 'Contemplation of True Emptiness'.

'The Four Great Elements (Sida) are unmoving', one should know that the nature of awareness (Jue Xing) is equally unmoving. Likewise, even the eighty-four thousand Dharani gates (Tuoluoni Men) are equally unmoving, one should know that the nature of awareness is equally unmoving. It is still like the previous seven sections experiencing various Dharma gates (Famen). Because the sutra feared being verbose, it abbreviated by marking the beginning and end, the meaning encompassing the middle, therefore it says 'even'. The usage of 'even' in the later sections should be understood in the same way. The second is the Dharma Realm of Non-Obstruction between Principle and Phenomena (Lishi Wu'ai Fajie).

'Good man, the nature of awareness pervades, is pure, unmoving, and perfectly without boundaries', therefore one should know that the six sense organs (Liugen) pervade the Dharma Realm (Fajie). Because the sense organs pervade, one should know that the six sense objects (Liuchen) pervade the Dharma Realm. Because the sense objects pervade, one should know that the Four Great Elements (Sida) pervade the Dharma Realm. Likewise, even the Dharani gates pervade the Dharma Realm.' According to the contemplation of the Dharma Realm, there are ten gates here: first, principle pervades phenomena; second, phenomena pervades principle; third, phenomena is established based on principle; fourth, phenomena can reveal principle; fifth, principle seizes phenomena; sixth, phenomena can conceal principle; seventh, true principle is phenomena; eighth, phenomenal Dharma is principle; ninth, true principle is not phenomena; tenth, phenomenal Dharma is not principle. Now saying 'pervades the Dharma Realm' is precisely the appearance of the second gate, encompassing the meaning of the remaining gates. It means that these Dharmas of principle are not different from principle, therefore each one itself pervades the Dharma Realm, unlike the previous gate where the substance is gathered back into principle, therefore this is called non-obstruction between principle and phenomena. Since it pervades the Dharma Realm, one knows that movement and stillness are unobstructed, each one pervading everywhere. Saying 'the nature of awareness is perfectly without boundaries, therefore one should know that the six sense organs pervade' is because the previous gate has already shown that the six sense organs, etc., are equal to the nature of awareness. Equality means there is not the slightest difference. That is, it is not different from the nature of awareness, the nature of awareness is perfectly without boundaries, therefore one should know that the six sense organs are also perfectly without boundaries, therefore pervading the Dharma Realm. If one says it does not pervade, then it has boundaries, having boundaries is different from the nature of awareness, different then violates the previous gate, therefore it follows up by saying 'perfectly without boundaries'. Therefore, the Surangama Sutra (Shoulengyan Jing) says: 'The seeing of the nature, the awareness of the brightness, the essence of awareness, the brightness of seeing, is pure and originally pervasive throughout the Dharma Realm.' The six sense objects and below should all be understood according to the previous example. The third is the contemplation of pervasive containment, which is the non-obstruction of phenomena with phenomena. It means that casually raising a speck of dust pervades all Dharmas, and also contains all Dharmas within itself.

中。一塵既爾。一切法皆然。故云周遍含容。

善男子。由彼妙覺性遍滿故　舉所依性。為事事遍滿無礙之所由也。

根性塵性　此是各指根塵自性。非謂泯根攝塵歸於一性。

無壞無雜。根塵無壞故。如是乃至陀羅尼門　謂根之與塵皆是事法。例前七段。事事皆然。故云乃至等也。

無壞無雜　便就喻釋。

如百千燈光照一室。其光遍滿無壞無雜　如一燈光已滿一室。更有一燈。光亦全滿。百千燈光一一如是。各不相壞。亦不渾雜。室中之空喻於法界。燈之光相喻以根塵。謂一燈光容多光相。即一光相遍多光中。一一皆然重重無盡。前七段事法一一例此可見。含容周遍斯之謂歟。所以然者。唯是真心所現。皆如幻夢影像故。與所依性非一非異故。故得遍多入一攝一容多等也。大文第三頓同佛境。于中三。一用心同。二見境同。三稱實同。初中二。一法。

善男子。覺成就故　總指圓彰法界已下之文。由斯故得同佛境界。

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　於四對法無勝劣心。如佛於三念之境。故言同也。同之所由。經自徴釋云。由一切覺故。故論云。所言覺義者。謂心體離念。今則離前

{ "translations": [ "現代漢語譯本：一粒微塵如此，一切法也是如此，所以說周遍含容。", "", "善男子，由於那妙覺的本性遍滿一切，這是爲了說明所依賴的自性，是事物與事物之間遍滿無礙的原因。", "", "根性塵性，這是分別指根和塵的自性，不是說泯滅根而將塵歸於一個自性。", "", "無壞無雜。根和塵沒有壞滅，像這樣乃至陀羅尼門（dharani-gate，總持法門），指的是根和塵都是事法，類似於前面的七段，事事都是這樣，所以說乃至等等。", "", "無壞無雜，這裡用比喻來解釋。", "", "就像成百上千的燈光照亮一個房間，燈光遍滿而沒有壞滅，也沒有混雜。就像一盞燈的光已經充滿一個房間，再有一盞燈，光也完全充滿，成百上千盞燈光每一盞都是這樣，各自不互相破壞，也不互相混雜。房間中的空間比喻法界（dharma-dhatu，宇宙萬有），燈的光相比喻根和塵，意思是說一盞燈的光容納多種光相，即一種光相遍佈多種光中，每一個都是這樣，重重無盡。前面七段事法，每一段都可以用這個例子來說明，這就是含容周遍的意思嗎？之所以這樣，只是因為真心所顯現，都像幻夢影像一樣，因為與所依賴的自性非一非異，所以能夠遍多入一，攝一容多等等。大文第三部分，頓同佛境，其中分為三點：一是用心相同，二是見境相同，三是稱實相同。第一點中分為兩點：一是法。", "", "善男子，因為覺悟成就的緣故，總括指圓滿彰顯法界以下的文字，因為這個緣故才能夠與佛的境界相同。", "", "應當知道菩薩不被法束縛，不尋求從法中解脫，不厭惡生死，不喜愛涅槃（nirvana，寂滅），不尊敬持戒，不憎恨毀禁，不看重長久修習，不輕視初學。為什麼呢？因為一切都是覺悟的緣故。對於四對法沒有勝劣之心，如同佛對於三念之境，所以說是相同。相同的原因，經文自己解釋說，因為一切都是覺悟的緣故。所以論中說，所說的覺悟的意義，是指心體遠離念頭，現在是遠離前面的……" ], "english_translations": [ "English version: As one particle of dust is, so are all dharmas. Therefore, it is said to be all-pervading and all-encompassing.", "", 'Good man, because that wonderful nature of awakening pervades everything, this is to explain that the nature on which things rely is the reason why things and things are all-pervading and unobstructed.', "", 'The nature of the roots and the nature of the dust, this refers to the self-nature of the roots and dust respectively, not to say that the roots are extinguished and the dust is returned to one nature.', "", 'Without destruction and without mixture. Because the roots and dust are not destroyed, like this, even up to the Dharani-gate (dharani-gate, gate of total retention), referring to the roots and dust being phenomena, similar to the previous seven sections, everything is like this, so it is said even up to etc.', "", 'Without destruction and without mixture, here using a metaphor to explain.', "", 'Just like hundreds and thousands of lamps illuminating a room, the light pervades without destruction and without mixture. Just like the light of one lamp already fills a room, and then there is another lamp, the light is also completely filled, hundreds and thousands of lamps are all like this, each not destroying each other, nor mixing with each other. The space in the room is a metaphor for the dharma-dhatu (dharma-dhatu, the universe), the light of the lamp is a metaphor for the roots and dust, meaning that the light of one lamp contains multiple light phases, that is, one light phase pervades multiple lights, each one is like this, endlessly. The previous seven sections of phenomena, each section can be explained with this example, is this what it means to be all-encompassing and all-pervading? The reason for this is only because it is manifested by the true mind, all like illusory dreams and images, because it is neither one nor different from the nature on which it relies, so it can pervade many into one, encompass one and contain many, etc. The third part of the great text, suddenly the same as the Buddha\'s realm, which is divided into three points: one is the same in mind, the second is the same in seeing the realm, and the third is the same in reality. The first point is divided into two points: one is the Dharma.', "", 'Good man, because of the accomplishment of awakening, generally referring to the text below the complete manifestation of the dharma-dhatu, because of this reason can be the same as the Buddha\'s realm.', "", 'It should be known that the Bodhisattva is not bound by the Dharma, does not seek liberation from the Dharma, does not dislike birth and death, does not love nirvana (nirvana, extinction), does not respect upholding precepts, does not hate breaking prohibitions, does not value long-term practice, does not despise beginners. Why? Because everything is awakening. There is no superior or inferior mind for the four pairs of dharmas, just like the Buddha for the realm of the three thoughts, so it is said to be the same. The reason for the same, the scripture itself explains, because everything is awakening. Therefore, the treatise says that the meaning of awakening refers to the mind-essence being free from thoughts, now it is free from the previous...' ] }

與求厭愛敬憎重輕等八念也。舉八境者。顯於心也。喻云光無憎愛。后云修習此心故。二喻。

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　光即眼識現量所得。故無憎愛。首楞云。其目周視。但如鏡中無別分析。汝識于中次第標指。云其目者。意取眼識。云汝識者。即是意識。亦可但隨凡俗情見以目瞳為光。如法華云。梵王是眾生父。二見境同。

善男子。此菩薩及末世眾生。修習此心得成就者　近結八境安心。遠結觀行成就。

於此無修亦無成就　泯前心跡起后依正。凡聖平等之文。若不泯之。則雖無憎敬。尚見持毀等。故須泯之。方同佛見。自此已下正顯其同。

圓覺普照寂滅無二　由自心已空但是覺照。寧有凡聖差別之二焉。冥一如之無心。即萬物之恒寂故。普照是用。寂滅是體。佛之所亟亟于寂照。故纓絡經說等覺照寂妙覺寂照。今云同佛。是等覺義。故云普照寂滅。金光明經攝大乘論皆說佛果無別色聲功德。唯如如及如如智獨存。三種世間融無礙故。世界即器世間。眾生即有情世間。成佛即智正覺世間也。

于中　即于寂照中也。圓無際故。

百千萬億　此方下數。

阿僧祇　此云無數。是華嚴十大數中之首。經論多用故此舉之。十

【現代漢語翻譯】現代漢語譯本：與追求厭惡、喜愛、憎恨、尊重、輕視等等八種念頭有關。列舉這八種境界，是爲了彰顯內心的作用。譬如說光明沒有憎恨和喜愛。後面說『修習此心』，是第二個比喻。

譬如眼光明亮，照了前面的境界，它的光明圓滿，沒有憎恨和喜愛。為什麼呢？因為光體的本質是無二的，沒有憎恨和喜愛。光就是眼識現量所得，所以沒有憎恨和喜愛。《首楞嚴經》說：『它的眼睛周遍觀看，但就像鏡子一樣，沒有分別分析。你的意識在其中次第標指。』說『它的眼睛』，是取眼識的意思。說『你的意識』，就是意識。也可以只是隨順凡俗的情感見解，以眼瞳為光。如《法華經》說：『梵天王是眾生的父親。』兩種見解境界相同。

善男子，這位菩薩以及末世的眾生，修習此心能夠成就。』這是就近總結八境安心，從長遠來說總結觀行成就。

『於此無修亦無成就。』泯滅之前的心的痕跡，生起後來的依報和正報。這是凡夫和聖人平等的經文。如果不泯滅它，那麼即使沒有憎恨和喜愛，仍然會看到持戒和毀戒等等。所以必須泯滅它，才和佛的見解相同。從這裡以下，正是彰顯這種相同。

『圓覺普照，寂滅無二。』由於自心已經空了，只是覺照，哪裡有凡夫和聖人的差別呢？冥合於一如的無心，就是萬物的恒常寂靜。普照是作用，寂滅是本體。佛所達到的極致在於寂照。所以《瓔珞經》說等覺是照寂，妙覺是寂照。現在說和佛相同，是等覺的意義。所以說普照寂滅。《金光明經》、《攝大乘論》都說佛果沒有別的色聲功德，只有如如以及如如智獨自存在。三種世間融合而沒有障礙。世界就是器世間，眾生就是有情世間，成佛就是智正覺世間。

『于中』，就是在寂照中。因為圓滿而沒有邊際。

『百千萬億』，這是此方的下數。

『阿僧祇（Asamkhya）』，這裡翻譯為無數。是《華嚴經》十大數中的第一個。經論中經常使用，所以這裡舉出它。十

【English Translation】 English version: It relates to the eight thoughts of seeking aversion, love, hatred, respect, and contempt, etc. Enumerating these eight realms is to manifest the function of the mind. It's like saying that light has no hatred or love. The later statement, 'cultivating this mind,' is the second analogy.

For example, when the eye's light is clear and illuminates the objects in front, its light is complete, without hatred or love. Why? Because the essence of light is non-dual, without hatred or love. Light is what the eye-consciousness directly perceives, so there is no hatred or love. The Shurangama Sutra says, 'Its eyes look around, but like a mirror, without separate analysis. Your consciousness sequentially labels within it.' Saying 'its eyes' refers to eye-consciousness. Saying 'your consciousness' refers to consciousness. It can also simply follow the emotional views of ordinary people, taking the pupil as light. As the Lotus Sutra says, 'Brahma King is the father of all beings.' The two views share the same realm.

『Good man, this Bodhisattva and sentient beings of the future age, cultivating this mind can achieve.』 This is a near conclusion of settling the mind in the eight realms, and a long-term conclusion of the accomplishment of contemplation and practice.

『In this, there is neither cultivation nor achievement.』 Eradicating the traces of the previous mind, giving rise to the subsequent dependent and retributive rewards. This is a passage about the equality of ordinary beings and sages. If it is not eradicated, then even without hatred or love, one will still see upholding and breaking precepts, etc. Therefore, it must be eradicated to be the same as the Buddha's view. From here onwards, it is precisely to manifest this sameness.

『Perfect Enlightenment universally illuminates, stillness and extinction are non-dual.』 Because the self-mind is already empty, there is only awareness and illumination, where is the difference between ordinary beings and sages? Merging with the non-duality of suchness, the no-mind, is the constant stillness of all things. Universal illumination is the function, stillness and extinction are the essence. What the Buddha attains to the extreme is stillness and illumination. Therefore, the Garland Sutra says that Equal Enlightenment is illumination and stillness, Wonderful Enlightenment is stillness and illumination. Now saying it is the same as the Buddha is the meaning of Equal Enlightenment. Therefore, it is said that universal illumination is stillness and extinction. The Suvarnaprabhasa Sutra and the Mahayana-samgraha both say that the Buddha-fruit has no other qualities of form and sound, only Suchness and Suchness-wisdom exist alone. The three realms merge without obstruction. The world is the container-world (Bhajana-loka), sentient beings are the sentient-world (Sattva-loka), becoming a Buddha is the wisdom-enlightenment world (Jnana-loka).

『In this,』 that is, in stillness and illumination. Because it is complete and without boundaries.

『Hundred, thousand, ten thousand, million,』 this is the lower number in this land.

『Asamkhya (阿僧祇)』, here translated as countless. It is the first of the ten great numbers in the Avatamsaka Sutra. It is often used in sutras and treatises, so it is mentioned here. Ten

者。謂阿僧祇。無量。無邊。無等。不可數。不可稱。不可思。不可量。不可說。不可說不可說也。

不可說　大數第九。

恒河沙　謂恒河中所有沙也。此河從阿耨池東面流出。初出象口週四十里。金沙混流。沙細如面。細故數多也。

諸佛世界　上僧祇等算此世界之數也。謂有百千萬億僧祇等數之河。一一河中一沙為一界。以顯世界如是多矣。然此中意者。直至盡虛空遍法界所有世界。不是算其數量。為欲引機造無邊境故。假增積多數爾。然凈穢等土皆佛統之。故云佛界。

猶如空華　緣無自性全體即真。真性奪之無餘。故得相皆虛幻。如前理奪事門中說。亦如善財求法。展轉至摩耶等處。會緣入實得愿智幻解脫門。見一切世界皆如幻住。

亂起亂滅　此有三意。一者一切世界皆依妄念。念既剎那不住。界亦起滅不停。二者華嚴云。染污眾生住故。世界成染污。大福眾生住故成染凈。信解菩薩住故成凈染等。三者成壞相也。然成住壞空。各雖二十增減。而世界無量無數故。總觀起滅繽紛。問然佛化土許可如斯。自受用中如何起滅。答依實教所明。無形為凈土。生公云。佛有形累托土以居。佛是常住法身。何須國土。故華嚴云依真而住非國土。此經云。入于大光明藏。余義已如前辨

【現代漢語翻譯】現代漢語譯本：這些被稱為阿僧祇（asaṃkhya，無數）、無量、無邊、無等、不可數、不可稱、不可思、不可量、不可說、不可說不可說。

不可說，是大數中的第九位。

恒河沙（gaṅgā-nadī-bālikā），指的是恒河中的所有沙子。這條河從阿耨池（Anavatapta）東面流出，最初流出時有四十里寬，夾雜著金沙。沙子細如麵粉，因為細小所以數量眾多。

諸佛世界，是用僧祇等數量來計算這些世界的數量。意思是說，有百千萬億僧祇等數量的河流，每一條河流中的一粒沙子代表一個世界。以此來顯示世界如此之多。然而，這裡的真正含義是，直至遍佈整個虛空法界的所有世界，並非要計算其數量，而是爲了引導眾生進入無邊的境界，所以假設增加積累了大量的數量。然而，無論是清凈的還是污穢的國土，都由佛陀所統領，所以稱為佛界。

猶如空華，是說因緣沒有自性，全體就是真如。真如的體性完全佔據，所以顯現的相都是虛幻的，就像前面在理奪事門中所說的那樣。也像善財童子求法，輾轉到摩耶（Māyā）等處，會入因緣而證入實相，獲得愿智幻解脫門，見到一切世界都如幻而住。

亂起亂滅，這裡有三重含義。一是，一切世界都依賴於妄念而生起，妄念剎那不住，所以世界也起滅不停。二是，《華嚴經》說，由於染污的眾生居住，所以世界成為染污的；由於大福德的眾生居住，所以世界成為染凈的；由於信解的菩薩居住，所以世界成為凈染等。三是，指成壞的相狀。雖然成、住、壞、空各有二十個增減的階段，但世界是無量無數的，所以總的來看，起滅紛繁。問：然而，佛陀所教化的國土或許如此，在自受用中如何起滅？答：依據實教所闡明，無形才是凈土。生公說，佛陀有形體，依附於國土而居住。佛陀是常住法身，何須國土？所以《華嚴經》說，依真如而住，而非國土。此經說，入于大光明藏。其餘的含義已經在前面辨析過了。

【English Translation】 English version: These are called asaṃkhya (innumerable), immeasurable, boundless, unequaled, uncountable, unnameable, inconceivable, unquantifiable, unspeakable, and unspeakable unspeakable.

'Unspeakable' is the ninth of the great numbers.

Gaṅgā-nadī-bālikā (Ganges River sands) refers to all the sands in the Ganges River. This river flows out from the east side of Anavatapta (Lake Anavatapta), initially flowing out with a width of forty li, mixed with golden sands. The sand is as fine as flour, and because it is fine, the quantity is numerous.

Buddha-worlds are the calculation of the number of these worlds using asaṃkhya and other numbers. It means that there are hundreds of thousands of trillions of asaṃkhya rivers, and one grain of sand in each river represents one world. This is to show that there are so many worlds. However, the real meaning here is that, extending to all the worlds throughout the entire space and dharma realm, it is not to calculate their quantity, but to guide beings into boundless realms, so it is assumed that a large number is accumulated. However, whether pure or impure lands, they are all governed by the Buddha, so they are called Buddha-worlds.

Like flowers in the sky, it means that conditions have no self-nature, and the whole is thusness. The nature of thusness completely occupies, so the manifested appearances are all illusory, just as mentioned earlier in the principle-seizing-phenomena gate. It is also like Sudhana's seeking of the Dharma, going through Māyā (Māyā) and other places, converging into conditions and entering reality, obtaining the liberation gate of wish-wisdom illusion, and seeing all worlds dwelling as illusions.

'Chaotically arising and chaotically ceasing' has three meanings here. First, all worlds arise depending on deluded thoughts, and since deluded thoughts do not stay for an instant, the worlds also arise and cease without stopping. Second, the Avataṃsaka Sūtra says that because defiled beings dwell, the world becomes defiled; because beings of great merit dwell, the world becomes both defiled and pure; because bodhisattvas of faith and understanding dwell, the world becomes pure and defiled, etc. Third, it refers to the characteristics of formation and destruction. Although formation, abiding, destruction, and emptiness each have twenty stages of increase and decrease, the worlds are immeasurable and countless, so overall, the arising and ceasing are diverse and numerous. Question: However, the lands transformed by the Buddha may be like this, but how do they arise and cease in self-enjoyment? Answer: According to what is explained in the true teaching, formlessness is the pure land. Master Sheng said that the Buddha has a physical form and relies on the land to dwell. The Buddha is the permanent Dharma body, so why need a land? Therefore, the Avataṃsaka Sūtra says to dwell in thusness, not in a land. This sutra says to enter the great light treasury. The remaining meanings have already been analyzed earlier.

。問法華云。我此土安隱。天人常充滿。復云何通。答彼據理即事門。此約理奪事門。二皆無礙。

不即不離　明此世界不即圓覺亦不離圓覺。如華與空。如金與器。由不離故覺性。奪之成空華。由不即故。世界不妨有起滅。

無縛無脫　文通上下。上則由世界無凈穢故。下以眾生本成佛故。

始知眾生本來成佛　始知即始覺。觀行成就方能知故。本成即本覺。知與不知本是佛故。佛是究竟覺。始之與本非二覺故。

生死涅槃猶如昨夢　亦無始覺之異。四相本來同一覺故。又寂滅無二。是自覺。世界及眾生。是覺他。成佛二字及生涅如夢。是覺滿。成就是滿義故。動寂雙亡方圓滿故。然說生本成佛。唯是圓覺華嚴。余成義含不的指注。但以語驚凡聽理越常情。佛既罕言。愚夫多謗。今詳教理略舉六門。一者小乘有部。唯悉達太子一產生佛。余皆無分。二者大乘始教。三無數劫行位滿足方得成佛。三者終教。相儘性顯名成正覺。四華嚴說。十信位滿初發心住即成正覺。五者頓教。一念悟時即名為佛。六者圓教。本來成佛。故華嚴云。如來成正覺時。于其身中普見一切眾產生正覺。乃至普見一切眾生入涅槃。皆同一性。所謂無性。又云。菩薩摩訶薩應知自心念念常有佛成正覺。何以故。諸佛如來

【現代漢語翻譯】現代漢語譯本：問：《法華經》云：『我此土安隱，天人常充滿。』又該如何理解？答：彼經是據理即事之門而說，此經是約理奪事之門而說，二者皆無妨礙。

不即不離：闡明此世界不即是圓覺，也不離圓覺。猶如華與空，猶如金與器。由於不離圓覺的緣故，覺性可以奪之而成空華。由於不即是圓覺的緣故，世界不妨礙有生起和滅亡。

無縛無脫：文義貫通上下。上面是因為世界沒有凈與穢的分別，下面是因為眾生本來就已成佛。

始知眾生本來成佛：『始知』即是始覺，觀行成就后才能知曉。『本成』即是本覺，知與不知，其本性皆是佛。佛是究竟覺，始覺與本覺並非兩種覺悟。

生死涅槃猶如昨夢：也沒有始覺的差異。四相本來就是同一覺悟。又寂滅無二，是自覺。世界及眾生，是覺他。『成佛』二字以及生死涅槃如夢，是覺滿。成就即是圓滿之義。動與寂滅都消亡才能圓滿。然而說眾生本來成佛，唯有《圓覺經》（Yuanjue Jing）和《華嚴經》（Huayan Jing）。其餘經論所說的成佛之義，含義不明確。只是用驚世駭俗的言語來警醒凡夫，其理超越常情。佛陀很少這樣說，所以愚夫多加誹謗。現在詳細分析教理，略舉六門：一者，小乘有部，認為只有悉達多太子（Siddhartha Gautama）一生可以成佛，其餘眾生皆無份。二者，大乘始教，認為需要經歷三大阿僧祇劫（asamkhya kalpas）的修行，行位圓滿才能成佛。三者，終教，認為相儘性顯才能成就正覺。四者，《華嚴經》說，十信位圓滿，初發心住（first moment of arising bodhicitta）即成就正覺。五者，頓教，認為一念悟時即名為佛。六者，圓教，認為本來成佛。所以《華嚴經》云：『如來成正覺時，于其身中普見一切眾產生正覺，乃至普見一切眾生入涅槃，皆同一性，所謂無性。』又云：『菩薩摩訶薩（Bodhisattva-Mahasattva）應知自心念念常有佛成正覺。何以故？諸佛如來』

【English Translation】 English version: Question: The Lotus Sutra says, 'My land is peaceful and secure, always filled with gods and humans.' How can this be reconciled? Answer: That sutra speaks from the perspective of principle manifesting in phenomena, while this sutra speaks from the perspective of principle negating phenomena. Both are without obstruction.

Neither Identical Nor Separate: This clarifies that this world is neither identical to Perfect Enlightenment (Yuanjue) nor separate from it. Like flowers and space, like gold and vessels. Because it is not separate, the nature of enlightenment can negate it to become empty flowers. Because it is not identical, the world can still have arising and ceasing.

No Binding, No Liberation: The meaning connects above and below. Above, it's because the world has no purity or defilement. Below, it's because sentient beings are inherently Buddhas.

Beginning to Know That Sentient Beings Are Originally Buddhas: 'Beginning to know' is initial awakening (shijue). Only with the accomplishment of contemplation and practice can one know this. 'Originally complete' is original enlightenment (benjue). Whether one knows it or not, their nature is originally Buddha. Buddha is ultimate enlightenment. Initial and original are not two separate enlightenments.

Birth and Death, Nirvana, Are Like Yesterday's Dream: There is also no difference in initial awakening. The four characteristics (of existence) are originally the same enlightenment. Furthermore, stillness and extinction are not two, which is self-enlightenment. The world and sentient beings are enlightening others. The two words 'becoming Buddha' and birth and nirvana being like a dream are complete enlightenment. Accomplishment is the meaning of completeness. Only when movement and stillness are both extinguished is there perfect completeness. However, saying that beings are originally Buddhas is unique to the Yuanjue Sutra and the Huayan Sutra. The meaning of becoming a Buddha in other sutras is not explicitly pointed out. It is only using shocking words to awaken ordinary people, and the principle transcends common sense. The Buddha rarely speaks like this, so foolish people often slander it. Now, analyzing the teachings in detail, I will briefly list six schools: First, the Sarvastivada (Youbu) of the Hinayana (Xiaosheng) school believes that only Siddhartha Gautama (Xiduo Taizi) can become a Buddha in one lifetime, and other beings have no share. Second, the initial teachings of the Mahayana (Dasheng) school believe that one must practice for three countless kalpas (sanshu wushu jie) and fulfill the stages of practice to become a Buddha. Third, the final teachings believe that the exhaustion of characteristics and the manifestation of nature is called achieving perfect enlightenment. Fourth, the Huayan Sutra says that the moment the ten faiths are fulfilled and the first moment of arising bodhicitta (chufa xinzhu) is achieved, one achieves perfect enlightenment. Fifth, the sudden enlightenment school believes that the moment of enlightenment is called becoming a Buddha. Sixth, the perfect teaching believes that one is originally a Buddha. Therefore, the Huayan Sutra says, 'When the Tathagata (Rulai) achieves perfect enlightenment, within his body, he universally sees all sentient beings achieving perfect enlightenment, and even universally sees all sentient beings entering Nirvana, all having the same nature, which is called no-nature.' It also says, 'A Bodhisattva-Mahasattva (Pusa-Mohesa) should know that in his own mind, in every thought, there is always a Buddha achieving perfect enlightenment. Why? All Buddhas, Tathagatas'

不離此心成正覺故。如自心一切眾生心亦復如是。悉有如來成正覺。今經文者。若約觀成方能知之。即當四五兩門。若約所知。眾生本來皆佛。則唯第六。三稱實同。稱法界真實性故。

善男子。如昨夢故　躡前也。由見生死涅槃如夢。即稱圓覺實性同佛境也。此有二意。一但有能依之夢。必有所依之人。夢是人之神遊。亦見聞之氣分。無別體故。二但了夢體空無。即證自身真實。迷自身者。由執夢故。大夢之境必有大覺之明故。當知下有四節。初總明稱實云。

當知生死及與涅槃無起無滅　迷時生死無起涅槃無滅。悟時非滅卻生死發起涅槃。稱體而觀都無起滅。

無來無去　聖法非新來。凡心非滅去。又直言體。無起滅來去不約聖凡。二別指能所云。

其所證者無得無失。無取無舍　所證之境非得真失妄舍粗取妙。

其能證者無作無止。無任無滅　能證之心都無分別。離於四病。三雙泯能所云。

於此證中無能無所。畢竟無證。亦無證者　故華嚴云。若有見正覺解脫離諸漏不著一切世。彼非證道眼。四總結稱實云。

一切法性平等不壞　可知四結牒問辭。

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　

【現代漢語翻譯】現代漢語譯本：不離此心而成正覺（Samyak-saṃbodhi，正等覺）的緣故。如同自己的心，一切眾生的心也同樣如此，都具有如來（Tathāgata，如來）的覺性，可以成就正覺。現在所說的經文，如果從觀行的成就來說，才能瞭解這一點，也就是指第四、第五兩門。如果從所知的角度來說，眾生本來就是佛，那麼就只有第六門。這三種說法實際上是相同的，因為都是稱說法界真實的體性。

善男子，就像昨天的夢一樣（這是承接前面的話）。因為見到生死和涅槃（Nirvana，涅槃）都如夢幻，所以才能夠稱說圓覺（Paripurna-buddhatva，圓滿覺悟）的真實體性與佛的境界相同。這裡有兩層意思：一是隻要有能依的夢境，必定有所依之人，夢是人的精神遊歷，也是見聞的氣分，沒有別的本體；二是隻要了解夢的體性是空無的，就能夠證得自身真實，迷惑自身的人，是因為執著于夢境。大夢的境界必定有大覺的明智。應當知道下面有四節，首先總的說明稱實。

應當知道生死以及涅槃，沒有開始也沒有結束。迷惑的時候，認為生死有開始，涅槃有結束；覺悟的時候，並不是滅掉生死而生起涅槃，而是稱量體性而觀察，本來就沒有開始和結束。

沒有來也沒有去。聖法不是新來的，凡心也不是滅去的。又直接說體性，沒有開始結束，沒有來去，不侷限於聖凡。

所證得的境界，沒有得到也沒有失去，沒有取捨。所證的境界不是得到真而失去妄，捨棄粗糙而選取精妙。

能證的心，都沒有分別，遠離四種毛病。能證的心沒有造作也沒有停止，沒有聽之任之也沒有斷滅。

在這證悟之中，沒有能證也沒有所證，畢竟沒有證悟，也沒有證悟者。所以《華嚴經》說：『如果有人認為正覺是解脫，遠離各種煩惱，不執著於一切世間，那麼他就不是用證道的眼光來看待問題。』

一切法性平等不壞。可知這四節是呼應前面的問話。

善男子，那些菩薩這樣修行，這樣漸次進步，這樣思惟，這樣住持，這樣方便，這樣開悟，尋求這樣的法，也不會迷惑困頓。

【English Translation】 English version: It is because of not being apart from this mind that one attains perfect enlightenment (Samyak-saṃbodhi). Just as one's own mind is, so are the minds of all sentient beings. All have the Tathāgata's (Tathāgata) nature and can attain perfect enlightenment. The present sutra text, if understood from the perspective of accomplished contemplation, can be known through the fourth and fifth gates. If understood from the perspective of what is knowable, all sentient beings are originally Buddhas, then it is only the sixth gate. These three statements are actually the same, because they all describe the true nature of the Dharmadhatu (Dharmadhatu).

Good man, it is like a dream from yesterday (following up on the previous statement). Because seeing birth and death and Nirvana (Nirvana) as dreams, one can say that the true nature of perfect enlightenment (Paripurna-buddhatva) is the same as the realm of the Buddha. There are two meanings here: first, as long as there is a dream that can be relied upon, there must be a person who relies on it. The dream is the spiritual journey of the person, and also the atmosphere of seeing and hearing, without a separate entity; second, as long as one understands that the nature of the dream is empty and non-existent, one can realize one's own truth. Those who are confused about themselves are because they are attached to dreams. The realm of a great dream must have the wisdom of great awakening. It should be known that there are four sections below, first generally explaining the true nature.

It should be known that birth and death and Nirvana have no beginning and no end. When deluded, one thinks that birth and death have a beginning and Nirvana has an end; when enlightened, it is not that one eliminates birth and death and arises Nirvana, but rather one measures the nature and observes that there is originally no beginning and no end.

There is no coming and no going. The holy Dharma is not newly arrived, and the ordinary mind is not extinguished. Also directly speaking of the nature, there is no beginning and end, no coming and going, not limited to the holy and the ordinary.

What is realized has neither gain nor loss, neither taking nor discarding. The realm that is realized is not gaining truth and losing falsehood, discarding the coarse and choosing the subtle.

The mind that can realize has no discrimination, and is free from the four faults. The mind that can realize has no creation and no cessation, no letting go and no annihilation.

In this realization, there is neither the one who realizes nor what is realized, and ultimately there is no realization, nor is there a realizer. Therefore, the Avatamsaka Sutra says: 'If someone thinks that perfect enlightenment is liberation, away from all afflictions, and not attached to all the world, then he is not looking at the problem with the eyes of enlightenment.'

The nature of all dharmas is equal and indestructible. It can be known that these four sections are echoing the previous questions.

Good man, those Bodhisattvas cultivate in this way, progress gradually in this way, contemplate in this way, abide in this way, use skillful means in this way, awaken in this way, and seek such a Dharma without being confused or perplexed.

可知偈中唯三。略于第一起行方便。故初諷觀行成就二。餘二如次全同長行。

爾時世尊欲重宣此義。而說偈言　且標舉也。

普眼汝當知　　一切諸眾生　身心皆如幻　　身相屬四大　心性歸六塵　　四大體各離　誰為和合者　二空觀也　　如是漸修行　一切悉清凈　　不動遍法界

法界觀也長廣偈略。

無作止任滅　　亦無能證者　一切佛世界　　猶如虛空華　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

第二徴釋迷悟始終文四初三今初。

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　可知。二正陳辭句中三。一慶其所悟。

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　此是一切行位根本。后必躡前故重指也。

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　可知。二難其所疑。

世尊。若諸眾生本來成佛　躡前段文為此疑本。

何故復有一切無明　疑謂真能生妄。

若諸無明眾生本有。何因緣故。如來複說本來成佛　疑謂說妄為真。

十方異生本成佛道。後起無明。一切如來何時復生一切煩惱

【現代漢語翻譯】現代漢語譯本可知偈頌中只有三點。這裡簡略了第一點，即開始修行的方便法門。因此，最初是諷誦觀行成就的兩種方法。其餘兩種方法與長行經文完全相同。

當時，世尊想要再次宣揚這個道理，於是說了偈頌（這只是一個開端）。

『普眼（菩薩名），你應當知道，一切眾生，身心都如幻象，身體的表相屬於地、水、火、風四大元素，心性歸屬於色、聲、香、味、觸、法六塵。四大元素的本體各自分離，誰能將它們和合在一起呢？』這是二空觀（人空觀和法空觀）。『像這樣逐漸修行，一切都將清凈，不動搖地遍佈法界。』

這是法界觀（對法界的觀察），長行經文詳細，偈頌簡略。

『沒有造作，止息，任運，寂滅，也沒有能證悟的人。一切佛世界，猶如虛空中的花朵。過去、現在、未來三世都平等，畢竟沒有來去。初發心的菩薩，以及末法時代的眾生，想要進入佛道，應當這樣修習。』

這是第二部分，提問並解釋迷悟的始終，分為四個部分，現在是第一個部分。

這時，金剛藏菩薩在大眾中，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（這些都是可以理解的）。第二部分是正式陳述，分為三個部分。第一部分是讚歎佛的覺悟。

『大悲的世尊，您善於為一切菩薩眾，宣揚如來圓覺清凈大陀羅尼（總持）的因地法行（修行的方法）。』這是所有修行位次的根本，後面必定會聯繫前面，所以再次指出。

『用漸次方便的方法，為眾生開發矇昧。在法會上的大眾，承受佛的慈悲教誨，如幻的眼翳（眼病）消散，智慧的眼睛清凈明亮。』這些都是可以理解的。第二部分是質疑佛所說的。

『世尊，如果一切眾生本來就已成佛（這是根據前面經文提出的疑問的根本）。』

『為什麼又會有一切無明（對事物真相的迷惑）呢？』這是懷疑真如本性會產生虛妄。

『如果一切無明是眾生本來就有的，那麼因為什麼緣故，如來又說眾生本來就已成佛呢？』這是懷疑把虛妄說成真實。

『十方世界的眾生本來就已成就佛道，後來才生起無明，那麼一切如來什麼時候又會生起一切煩惱呢？』

【English Translation】 English version It can be known that there are only three points in the verses. Here, the first point, the expedient means for starting practice, is abbreviated. Therefore, initially, there are two methods of reciting and contemplating practice for accomplishment. The remaining two methods are completely the same as the prose section.

At that time, the World Honored One, wishing to proclaim this meaning again, spoke the verses (this is just an introduction).

'Puyan (a Bodhisattva's name), you should know that all sentient beings, their bodies and minds are like illusions. The appearance of the body belongs to the four great elements of earth, water, fire, and wind, and the nature of the mind belongs to the six dusts of form, sound, smell, taste, touch, and dharma. The substance of the four great elements are each separate, who can harmonize them together?' This is the Two Emptiness Contemplation (contemplation of the emptiness of self and the emptiness of phenomena). 'Practicing gradually in this way, everything will be pure, and unmoving, pervade the entire Dharma Realm.'

This is the Dharma Realm Contemplation (observation of the Dharma Realm). The prose section is detailed, and the verses are abbreviated.

'There is no creation, cessation, allowing, or extinction, nor is there anyone who can realize it. All Buddha worlds are like flowers in the sky. The three times of past, present, and future are all equal, and ultimately there is no coming or going. Bodhisattvas who have just aroused the aspiration for enlightenment, and sentient beings in the Dharma-ending Age, if they wish to enter the Buddha's path, should practice in this way.'

This is the second part, questioning and explaining the beginning and end of delusion and enlightenment, divided into four parts, and now it is the first part.

At this time, Vajragarbha (Diamond Matrix) Bodhisattva, in the great 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 (these are all understandable). The second part is the formal statement, divided into three parts. The first part is praising the Buddha's enlightenment.

'The compassionate World Honored One, you are skilled at proclaiming to all Bodhisattvas the causal ground practices (methods of practice) of the Tathagata's Perfect Enlightenment Pure Great Dharani (total retention).' This is the foundation of all practice positions, and it will definitely be connected to the previous one, so it is pointed out again.

'Using gradual expedient methods, you develop the ignorance of sentient beings. The assembly at the Dharma gathering, receiving the Buddha's compassionate teachings, the illusory eye disease dissipates, and the eyes of wisdom are pure and bright.' These are all understandable. The second part is questioning what the Buddha said.

'World Honored One, if all sentient beings are originally Buddhas (this is the root of the question raised based on the previous scripture).'

'Why is there still all ignorance (delusion about the true nature of things)?' This is doubting that true nature can produce falsehood.

'If all ignorance is originally inherent in sentient beings, then for what reason does the Tathagata also say that sentient beings are originally Buddhas?' This is doubting that falsehood is being spoken as truth.

'If sentient beings in the ten directions have originally attained Buddhahood, and then later arise ignorance, then when will all Tathagatas again arise all afflictions?'

牒而縱之。責無窮過也。此上三難者。意云。本來是佛煩惱何生。若無生中妄生起者。如來成佛同本無生。無生之中還應妄起。成佛義等生否應齊。齊生即果佛何尊。齊否即因違現事。進退不可。故有斯云。三結請通釋。

惟愿不捨無遮大慈。為諸菩薩開秘密藏　據此三難諸典無文。唯佛了知登地方受。今乃請宣成教普示末世凡夫。故曰無遮。開秘密藏。秘謂非器不傳。密謂覆相而說。

及為末世一切眾生　秘藏如不開柜。密藏則一法含多。今請不簡末世則開秘藏。顯了而談則開密藏。

得聞如是修多羅教了義法門　由此標于經目。

永斷疑　通論疑者。于諸諦理猶豫為性。能障信心善品為業。別顯則五蓋。中疑有三。一疑自。謂己不能入理。二疑師。謂彼不能善教。三疑法。謂于所學為令出離為不出離。如有病人疑自疑醫疑藥病終不愈。今三疑中即疑法也。此疑復有已起未起。今皆含之。剛藏為他請問令永斷故。然斷疑方便者。若疑境界令悟唯心。若疑法性令觀無得。余皆例知。

悔　悔是不定之法。悔善則惡。悔惡則善故。今請永斷。即屬惡也。然入道人若未通決生佛同異。則或用功多時反自疑悔。下三唱仿前。

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　秘密有二。一如來之密藏。謂一乘如來知見。佛于漸教門中久默斯要故。故云究竟方便。下答云妙覺圓照離於華翳等是也。二如來即秘密。由證密藏能所無二故。三業業具皆秘密也。身密謂非色現色。如摩尼等。語密於一言中演無邊法海。如谷響等。意密無心成事等。二義之中經顯所證矣。

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　則頓同佛境。義當信根成就初發心住。今但通決疑難以成前義。

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　第四正說長行四。一反覆起疑之本二喻釋現起之疑。三顯淺難造深。四結問不當理。初中又三。一總指輪迴。二真隨妄轉。三結指前疑。今初。

善男子。一切世界　總指情器也。無著金剛論以四蘊為世界故。若不約情何成輪迴。次下六對辦其輪迴。謂但住有為即屬輪迴心也。

始(創變)終(極證)生　新新而起。

滅　唸唸落謝。

前(過去)后(去來)有(住劫)無(空劫)聚(成劫)散(壞劫)起(現行)止(調伏)唸唸相續　情界器界皆依妄念。既所依不斷故。

【現代漢語翻譯】現代漢語譯本：金剛藏菩薩說道：『太好了，太好了。善男子，你們能夠爲了諸位菩薩以及末法時代的眾生，詢問如來甚深秘密究竟方便之法。』這裡說的秘密有兩種：一是如來的密藏，指的是一乘如來知見（Yicheng Rulai Zhijian，指唯一能達到覺悟的道路，即佛的智慧和見解）。佛在漸教（Jianjiao，循序漸進的教導）的法門中長久地沉默不語，所以說是究竟方便。下面回答的『妙覺圓照離於華翳』等就是這個意思。二是如來即是秘密，因為證得了密藏，能證和所證沒有分別。三是三業（Sanye，身、語、意三種行為）的每一個行為都具備秘密。身密（Shenmi，身體的秘密）指的是非色現色，比如摩尼（Mani，寶珠）等。語密（Yumi，語言的秘密）是在一句話中演說無邊的法海，比如山谷的迴響等。意密（Yimi，意念的秘密）指的是無心成事等。這兩種意義中，經文顯明瞭所證得的境界。『這些都是諸位菩薩最上等的教誨，是了義大乘（Liao Yi Da Cheng，究竟真實的大乘佛法），能夠使十方修學菩薩以及末法時代的一切眾生，得到決定的信心。』這樣就能立刻達到與佛相同的境界。其意義相當於信根（Xingen，信心的根基）成就，處於初發心住（Chu Fa Xin Zhu，菩薩修行過程中的第一個階段）。現在只是爲了解決疑問，難以成就前面的意義。『永遠斷除疑惑和後悔。你們現在仔細聽，我將為你們解說。』當時，金剛藏菩薩接受教誨，心生歡喜，以及在場的大眾都默默地聽著。第四部分是正式的解說，分為四個方面：一是反覆提出疑惑的根本，二是比喻解釋現在產生的疑惑，三是顯示淺顯難以達到深奧，四是總結提問不合理。首先是第一點，又分為三點：一是總的指出輪迴，二是真如隨著妄念流轉，三是總結指出前面的疑惑。現在開始第一點。『善男子，一切世界』，總的指情器世界（Qingqi Shijie，有情眾生及其所居住的環境）。無著金剛論（Wuzhu Jingang Lun）以四蘊（Si Yun，色、受、想、行四種構成要素）為世界。如果不從有情的角度來說，怎麼能形成輪迴呢？接下來用六對來辨明輪迴，也就是說，如果只停留在有為法（Youwei Fa，因緣和合而成的、生滅變化的法）中，就屬於輪迴的心。『始（創變）終（極證）生（新新而起）』『滅（唸唸落謝）』『前（過去）后（去來）有（住劫）無（空劫）聚（成劫）散（壞劫）起（現行）止（調伏）唸唸相續』，情界和器界都依賴於妄念。既然所依賴的妄念沒有斷絕，所以輪迴不止。

【English Translation】 English version: Vajragarbha Bodhisattva said, 'Excellent, excellent. Good men, you are able to ask the Tathagata about the profound secret ultimate expedient means for the sake of all Bodhisattvas and sentient beings in the Dharma-ending age.' There are two kinds of secrets here: first, the secret treasury of the Tathagata, which refers to the One Vehicle Tathagata's knowledge and vision (Yicheng Rulai Zhijian, referring to the only path to enlightenment, i.e., the wisdom and insight of the Buddha). The Buddha has long remained silent about this essential point in the gradual teaching (Jianjiao, gradual teachings), so it is called the ultimate expedient means. The following answer, 'The wonderful enlightenment illuminates perfectly, free from the obscuration of illusion,' etc., refers to this. Second, the Tathagata is the secret, because having attained the secret treasury, there is no distinction between the one who attains and what is attained. Third, each action of the three karmas (Sanye, the three actions of body, speech, and mind) possesses a secret. The body secret (Shenmi, the secret of the body) refers to the manifestation of form from non-form, such as Mani (Mani, precious jewel), etc. The speech secret (Yumi, the secret of speech) is the utterance of boundless Dharma ocean in one word, such as the echo in a valley, etc. The mind secret (Yimi, the secret of mind) refers to accomplishing things without intention, etc. Among these two meanings, the scripture reveals the state that has been attained. 'These are the supreme teachings of all Bodhisattvas, the definitive meaning of the Great Vehicle (Liao Yi Da Cheng, the ultimate and true Mahayana Buddhism), which can enable all Bodhisattvas who cultivate in the ten directions and all sentient beings in the Dharma-ending age to obtain definite faith.' In this way, one can immediately reach the same state as the Buddha. Its meaning is equivalent to the accomplishment of the root of faith (Xingen, the root of faith), being in the stage of initial aspiration (Chu Fa Xin Zhu, the first stage in the Bodhisattva's practice). Now, it is only to resolve doubts, and it is difficult to accomplish the previous meaning. 'Forever cut off doubts and regrets. Now listen carefully, and I will explain it to you.' At that time, Vajragarbha Bodhisattva received the teaching with joy, and the assembly listened in silence. The fourth part is the formal explanation, divided into four aspects: first, repeatedly raising the root of doubt; second, using metaphors to explain the doubts that arise now; third, showing that the shallow is difficult to reach the profound; and fourth, concluding that the questions are unreasonable. First is the first point, which is further divided into three points: first, generally pointing out samsara; second, true reality following deluded thoughts; and third, summarizing and pointing out the previous doubts. Now begins the first point. 'Good men, all worlds' generally refers to the sentient and insentient realms (Qingqi Shijie, sentient beings and their environment). The Treatise on the Indestructible Diamond (Wuzhu Jingang Lun) considers the four aggregates (Si Yun, the four aggregates of form, feeling, perception, and mental formations) as the world. If it is not viewed from the perspective of sentient beings, how can samsara be formed? Next, six pairs are used to clarify samsara, that is, if one only dwells in conditioned dharmas (Youwei Fa, dharmas that arise from causes and conditions and are subject to birth and death), one belongs to the mind of samsara. 'Beginning (creation and change), end (ultimate attainment), birth (arising anew)' 'Cessation (momentary decline)' 'Past (past), future (future), existence (duration of a kalpa), non-existence (emptiness of a kalpa), gathering (formation of a kalpa), scattering (destruction of a kalpa), arising (manifestation), ceasing (subduing), moment after moment in continuous succession.' Both the sentient and insentient realms rely on deluded thoughts. Since the deluded thoughts on which they rely are not cut off, samsara does not cease.

能依亦然。

循環往復　器界空已覆成。情界滅已復生。惑業襲習報應綸輪。塵沙劫波莫之遏絕。上二句正示輪迴之相。

種種取捨皆是輪迴　取謂取著。執我我所。舍謂厭離。厭苦所依。又于根身則厭苦粗障為舍。欣凈妙離為取。于器界則厭此娑婆為舍。欣彼極樂為取。若取若舍種種不同。皆是顛倒妄心變現輪迴之相。故論云。一切分別即分別自心。心不見心無相可得。首楞云。自心取自心。非幻成幻法。二真隨妄轉文三。一法。

未出輪迴而辨圓覺。彼圓覺性即同流轉。若免輪迴無有是處　能觀是輪迴之心故。所觀圓覺亦爾。如夢見實物物亦是夢故。二喻。

譬如動目能搖湛水　由目數動。湛水如波搖。

又如定眼由迴轉火　次眼識遲鈍。旋火成輪相。

云駛月運舟行岸移。亦復如是　想之可見三合。

善男子。諸旋未息　眼目云舟也。喻生死垢心。

彼物先住尚不可得　水火月岸也。喻圓覺。

何況輪轉生死。垢心曾未清凈。觀佛圓覺而不旋復　正合也。三結指前疑。

是故汝等便生三惑　即前三種疑也。據此結文的指。即知定是先責起疑之本末是答難。若是偏答三中之一難。即不合總結三惑。智者詳焉。然雖非正答。已是標舉建立答義之勢。

【現代漢語翻譯】現代漢語譯本：

能依亦然。循環往復，器界（指物質世界）空已覆成，情界（指精神世界）滅已復生。惑業（指迷惑和業力）相襲，習氣（指長期養成的習慣）報應，如車輪般循環。塵沙劫波（指極長的時間）也無法阻止這種循環。以上兩句正是揭示輪迴的景象。種種取捨皆是輪迴。取，指的是取著，執著于『我』和『我所』（屬於我的東西）。舍，指的是厭離，厭惡痛苦的根源。對於根身（指身體），則厭惡粗糙的障礙而捨棄，欣求清凈微妙的境界而取。對於器界，則厭惡娑婆世界（指我們所居住的這個世界）而捨棄，欣求極樂世界（指阿彌陀佛的凈土）而取。無論是取還是舍，種種不同，都是顛倒妄心變現的輪迴之相。所以《楞伽經》說：『一切分別，即是分別自心。心不見心，無相可得。』《首楞嚴經》說：『自心取自心，非幻成幻法。』這都說明了二真（指真如和妄心）隨妄念而流轉的道理。未出輪迴而辨圓覺（指究竟覺悟的境界），彼圓覺性即同流轉。若想免除輪迴，沒有這樣的道理。因為能觀的是輪迴之心，所以所觀的圓覺也是如此。如同在夢中見到實物，那實物也是夢境的一部分。譬如動目能搖湛水。因為眼睛不斷轉動，平靜的水面也會像波浪一樣搖動。又如定眼由迴轉火。又如眼睛遲鈍，旋轉的火光會形成輪子的形狀。云駛月運，舟行岸移，亦復如是。這三種現象可以合在一起理解。善男子，諸旋未息（指各種旋轉的現象沒有停止）。眼目、云、舟，比喻生死垢心（指被煩惱污染的心）。彼物先住尚不可得（指原本靜止的事物都無法真正把握）。水、火、月、岸，比喻圓覺。何況輪轉生死，垢心曾未清凈，觀佛圓覺而不旋復。這正是符合上述的比喻。以上總結，是爲了消除之前的疑惑。是故汝等便生三惑（指因此你們便產生了三種疑惑）。這裡明確指出是前面的三種疑惑。根據這段總結性的文字，可以知道這是先責問，然後回答疑問的始末。如果只是片面地回答三種疑惑中的一種，就不應該總結為三種疑惑。智者應該仔細思考。然而，雖然不是正面回答，但已經是標舉建立回答的趨勢。

【English Translation】 English version:

That which is relied upon is also thus. Cycling and returning, the realm of objects (referring to the material world), being empty, is formed again; the realm of emotions (referring to the mental world), being extinguished, is born again. Delusions and karma (referring to confusion and karmic force) mutually invade, habitual tendencies and retributive consequences revolve like a wheel. Countless kalpas (extremely long periods of time) of dust and sand cannot stop this cycle. The above two sentences precisely reveal the appearance of samsara (the cycle of birth, death, and rebirth). All kinds of taking and rejecting are samsara. 'Taking' refers to attachment, clinging to 'I' and 'mine' (things that belong to me). 'Rejecting' refers to aversion, disliking the source of suffering. Regarding the root body (referring to the physical body), one rejects coarse obstacles and takes delight in pure and subtle states. Regarding the realm of objects, one rejects this Saha world (referring to the world we live in) and takes delight in the Pure Land of Ultimate Bliss (referring to Amitabha Buddha's Pure Land). Whether taking or rejecting, in various different ways, all are manifestations of the deluded and false mind, the appearance of samsara. Therefore, the Lankavatara Sutra says: 'All discriminations are discriminating one's own mind. The mind does not see the mind; no form can be obtained.' The Surangama Sutra says: 'The self-mind takes the self-mind; non-illusion becomes illusory dharma.' These all explain the principle of the two truths (referring to true thusness and the deluded mind) flowing along with delusion. To discuss Perfect Enlightenment (referring to the ultimate state of awakening) without escaping samsara, that nature of Perfect Enlightenment will also flow along. If you want to avoid samsara, there is no such principle. Because what is observing is the mind of samsara, therefore what is being observed, Perfect Enlightenment, is also like that. It is like seeing a real object in a dream; that object is also part of the dream. For example, moving the eyes can shake still water. Because the eyes are constantly moving, the calm water surface will shake like waves. Also, like fixed eyes due to revolving fire. Also, like when the eyes are dull, the revolving firelight will form the shape of a wheel. Clouds move, the moon travels, the boat sails, the shore moves; it is also like this. These three phenomena can be understood together. Good man, all rotations have not ceased (referring to various rotating phenomena have not stopped). The eyes, clouds, and boat are metaphors for the defiled mind of birth and death (referring to the mind polluted by afflictions). That which was originally still cannot be obtained (referring to things that were originally still cannot be truly grasped). Water, fire, the moon, and the shore are metaphors for Perfect Enlightenment. How much more so with the revolving of birth and death, the defiled mind has never been purified; observing the Perfect Enlightenment of the Buddha without ceasing rotation. This precisely matches the above metaphor. The above summary is to eliminate previous doubts. Therefore, you all give rise to three doubts (referring to therefore you all give rise to three kinds of doubts). Here it is clearly pointed out that it is the previous three doubts. According to this concluding text, it can be known that this is first questioning, then answering the beginning and end of the doubts. If it is only answering one of the three doubts, it should not be summarized as three doubts. The wise should carefully consider. However, although it is not a direct answer, it is already a tendency to raise and establish the meaning of the answer.

意令息如上之念。即前疑早合自亡。況復空華金礦分明曉喻。二喻釋現起之疑文二。一空中華無起滅喻。二金中礦不重生喻。初中三。一喻釋。二法合。三結成。今初曲分為二。初翳差華亡喻。后空不生華喻。

善男子。譬如幻翳妄見空華。幻翳若除。不可說言此翳已滅。何時更起一切諸翳　謂不知華因翳有。妄執從空而生。不知迷真故妄生。橫執真能生妄。既得翳差都不見華。聞說從翳而生。又執何時更翳。以喻比來迷倒妄見輪迴。因聞普眼法門。了悟根塵清凈。聞道因除迷心故得清凈不是新得妙門。又執早晚更迷。猶如何時更翳。問翳差之者。或有他時更生。不必的定永無。如何以此為喻。答夫喻者。但取當日一席之事。不說終身。但以愚人晨。旦見華食時眼差。見華亂生亂滅。謂言翳亦速起速停。唸唸候之。故云不可。故諸經論喻釋佛云如大夢覺。豈可難云睡起夢覺何妨明夜更睡還夢。若如是難豈識喻焉。

何以故。翳華二法非相待故　翳不與華期。華不隨翳生。但翳故妄見。非華實生。二法各不相知。況復一空一有。故云不相待也。縱使心迷生死亦寂。但緣迷故妄似死生。眾生本自不生。幻華畢竟不起。莫將翳待。莫以迷求。剛藏問目正似此也。下空華喻云。

亦如空華滅于空時。不可說

【現代漢語翻譯】現代漢語譯本：要讓這種念頭止息，之前的疑惑自然就會消失。更何況，我已經用空中華和金礦的例子，清楚地說明了這一點。這兩個比喻是爲了解釋對於『現起』的疑惑。一個是空中華沒有生滅的比喻，另一個是金中礦不會重生的比喻。先說第一個比喻，分為三部分：一是比喻解釋，二是法理結合，三是總結。現在先說第一部分，又分為兩部分：一是眼翳消除，華也消失的比喻，二是空中本來不生華的比喻。

『善男子，譬如眼有幻翳，就會錯誤地看到空中有花。如果幻翳消除了，就不能說這個眼翳已經滅了，什麼時候還會再產生一切的眼翳。』這是因為不知道花是由於眼翳才出現的，錯誤地認為花是從空中產生的。不知道是因為迷惑了真性才會產生妄象，反而錯誤地認為真效能夠產生妄象。既然眼翳消除了，就完全看不到花了，聽到說是由於眼翳才產生的，又執著地問什麼時候還會再有眼翳。這就像用比喻來說明，過去迷惑顛倒，錯誤地看到輪迴，因為聽聞了普眼法門，了悟到根塵清凈。明白是因為消除了迷惑的心，才能得到清凈，而不是新得到什麼妙法。又執著地問什麼時候還會再迷惑，就像問什麼時候還會再有眼翳一樣。有人會問，眼翳消除的人，或許有其他時候還會再生眼翳，不一定永遠不會再有，怎麼能用這個來做比喻呢？回答是，比喻只是取當日一件事來說明，不是說一輩子。只是用愚人早上看到花，吃飯的時候眼翳消除了，看到花亂生亂滅，就認為眼翳也起得快，停得快，唸唸都在等待著。所以說『不可』。所以各經論用比喻來解釋佛，就像從大夢中醒來一樣。難道可以反駁說，睡醒了，從夢中醒來，為什麼不妨礙明天晚上再睡再做夢呢？如果這樣反駁，那就是不理解比喻了。

『為什麼呢？因為眼翳和空中華這兩種法不是相互依賴的。』眼翳不與華約定，華也不隨著眼翳而生。只是因為有眼翳，所以才錯誤地看到花，不是花真的產生了。兩種法互不相知，更何況一個是空，一個是有，所以說不相互依賴。即使心迷惑了，生死也是寂靜的，只是因為迷惑，所以才錯誤地像是有了生死。眾生本來就不生，幻華畢竟不會產生。不要用眼翳來等待，不要用迷惑來尋求。剛藏問目，就像這樣。下面是空中華的比喻：

『也像空中華在空中消失的時候，不能說』

【English Translation】 English version: To cause such thoughts to cease, the previous doubts will naturally vanish. Moreover, I have clearly explained this using the analogies of 'flowers in the air' (kong hua) and 'ore in gold' (jin kuang). These two analogies are to clarify the doubts about 'arising'. One is the analogy of flowers in the air having no arising or ceasing, and the other is the analogy of ore in gold not being reborn. First, let's discuss the first analogy, which is divided into three parts: first, the analogy explanation; second, the combination of Dharma principles; and third, the conclusion. Now, let's begin with the first part, which is further divided into two parts: first, the analogy of the disappearance of flowers when the eye disease (yi) is cured; and second, the analogy of flowers not arising in the air in the first place.

'Good man, it is like having an eye disease (huan yi) and mistakenly seeing flowers in the air (kong hua). If the eye disease is removed, it cannot be said that this eye disease has been extinguished, and when will all the eye diseases arise again?' This is because one does not know that the flowers arise due to the eye disease, mistakenly believing that the flowers arise from the air. One does not know that delusion of the true nature causes false appearances, but mistakenly believes that the true nature can produce false appearances. Since the eye disease is eliminated, one cannot see the flowers at all. Hearing that they arise from the eye disease, one stubbornly asks when there will be more eye diseases. This is like using an analogy to explain that in the past, being deluded and inverted, one mistakenly saw samsara (lunhui), but upon hearing the Dharma gate of Universal Eye (Pu yan fa men), one realized that the roots and dusts are pure. Understanding that purity is attained by eliminating the deluded mind, not by newly obtaining some wonderful Dharma. One stubbornly asks when there will be more delusion, just like asking when there will be more eye diseases. Someone might ask, 'A person whose eye disease is cured may have eye diseases again at other times, not necessarily never again. How can this be used as an analogy?' The answer is that an analogy only takes one event of the day to illustrate, not a lifetime. It is only used to describe how a foolish person sees flowers in the morning, and when the eye disease is cured at mealtime, sees the flowers arising and ceasing in confusion, thinking that the eye disease also arises and stops quickly, waiting for it in every moment. Therefore, it is said 'cannot'. Therefore, various sutras and treatises use analogies to explain the Buddha, like waking up from a great dream. Can one refute by saying, 'Waking up from a dream after sleeping, why not sleep and dream again tomorrow night?' If one refutes in this way, then one does not understand the analogy.

'Why is this? Because the two dharmas of eye disease and flowers in the air are not interdependent.' The eye disease does not make an appointment with the flowers, and the flowers do not arise with the eye disease. It is only because of the eye disease that one mistakenly sees flowers, not that the flowers actually arise. The two dharmas do not know each other, let alone one being empty and the other being existent, so it is said that they are not interdependent. Even if the mind is deluded, birth and death are still quiescent. It is only because of delusion that birth and death falsely appear to exist. Sentient beings are originally unborn, and illusory flowers ultimately do not arise. Do not wait for the eye disease, and do not seek with delusion. Gangzang's (Gangzang) question about the eye is just like this. Below is the analogy of flowers in the air:

'Also, like when flowers in the air disappear in the air, it cannot be said'

言虛空何時更起空華。何以故。空本無華非起滅故　此喻前已含釋。文易可知。二法合。

生死涅槃同於起滅。妙覺圓照離於華翳　迷見生死似華起。悟得涅槃似華滅。言圓覺離華離翳。則雙拂生死無明。虛空非暫有無。覺性何關迷悟。眾生既如華起。約誰更難無明。無明生死既空。何責本來成佛。空華終不再起。果位何得還迷。由己計度不休。見他覺性流轉。若如是解頓遣三疑。三疑鉤鎖連環。不是三科別答。下金礦喻即唯答佛不再迷。此疑過深。故重喻也。三結成。

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　虛空世法尚不同華起滅。況如來隨順圓覺湛然真常是虛空之體性邪。覺為空性者。佛頂云。空生大覺中。又云。寂照含虛空。復言平等者。然圓覺雖是虛空之性。而冥合不分。周遍法界無分無限無別能依所依。故云平等。此意云。空在覺中空尚常寂。況覺為空性。豈增減耶。喻猶不及故云況復。後金礦喻。

善男子。如銷金礦。金非銷有　金在礦中銷礦金現。非銷始有。若因銷有。銷頑石等亦應得金。故知雖假爐冶銷镕。金性要須本有既已成金。不重為礦。

經無窮時金性不壞　此明在礦則隱出礦則顯隱顯雖殊金性本來平等。

不應說言

【現代漢語翻譯】現代漢語譯本言說虛空何時再次生起空中的花朵（空華，比喻虛幻的事物）。為什麼呢？因為空性的本質本來就沒有花朵，所以沒有生起和滅去。這比喻在前面已經包含了解釋，文義容易理解。這是兩種法理的結合。生死和涅槃都同樣是起滅的現象，而妙覺的圓滿照耀超越了花朵和眼翳（華翳，比喻煩惱和障礙）。迷惑時所見的生死就像花朵生起，覺悟后得到的涅槃就像花朵滅去。說圓覺遠離花朵和眼翳，就是同時拂去了生死和無明。虛空不是暫時存在或不存在的，覺性與迷惑和覺悟又有什麼關係呢？眾生既然像空花一樣虛幻生起，又憑藉誰來責難無明呢？無明和生死既然都是空性的，又何必責問本來就成就的佛性呢？空花終究不會再次生起，果位怎麼會再次迷惑呢？由於自己不斷地計較思量，才看到他人的覺性在流轉。如果這樣理解，就能立刻消除三種疑惑。這三種疑惑像鉤鎖一樣環環相扣，不是用三種科目分別回答的。下面的金礦的比喻只是回答佛不會再次迷惑。這個疑惑過於深刻，所以用重複的比喻。這是第三部分的總結。善男子，應當知道虛空不是暫時存在，也不是暫時不存在。更何況如來的圓滿覺悟隨順於虛空，而作為虛空平等不變的本性。虛空這種世間法尚且不同於空花的生起和滅去，更何況如來隨順的圓滿覺悟是湛然真常的，是虛空的體性呢？覺悟是空性的說法，在《楞嚴經》（佛頂，即《楞嚴經》的別稱）中說：『空生大覺中。』又說：『寂照含虛空。』又說平等，是因為圓覺雖然是虛空的體性，但與虛空冥合而不分離，周遍法界沒有分割沒有界限，沒有能依和所依的分別，所以說是平等。這段話的意思是說，空在覺悟之中，空尚且是常寂的，更何況覺悟是空性的，怎麼會有增減變化呢？用虛空來比喻還不足夠，所以說『況復』。後面還有金礦的比喻。善男子，就像冶煉金礦，金子不是因為冶煉才有的。金子在礦石中，通過冶煉，礦石被去除，金子顯現出來，不是因為冶煉才開始有的。如果因為冶煉才有金子，那麼冶煉頑石等也應該得到金子。所以要知道，即使藉助爐火冶煉，金子的本性必須是本來就有的。既然已經成爲了金子，就不會再變回礦石。經過無窮的時間，金子的本性也不會壞滅。這說明金子在礦石中就隱藏著，從礦石中取出就顯現出來，隱藏和顯現雖然不同，但金子的本性本來就是平等的。不應該說

【English Translation】 English version When does empty space again give rise to 空華 (konghua, flowers in the sky, a metaphor for illusory phenomena)? Why? Because the nature of emptiness originally has no flowers, so there is no arising or ceasing. This metaphor has already been explained earlier, and the meaning is easy to understand. This is the combination of two Dharmas. Birth and death, and Nirvana, are both the same in terms of arising and ceasing. The wonderful enlightenment of perfect awareness transcends flowers and cataracts (華翳, huayi, a metaphor for afflictions and obstacles). The birth and death seen in delusion are like flowers arising, and the Nirvana attained through enlightenment is like flowers ceasing. To say that perfect enlightenment is apart from flowers and cataracts is to simultaneously brush away birth and death and ignorance. Empty space is not temporarily existent or non-existent, so what does awareness have to do with delusion and enlightenment? Since sentient beings arise like 空華, who is there to blame for ignorance? Since ignorance and birth and death are empty, why blame the originally accomplished Buddha-nature? 空華 will never arise again, so how can the fruition position be deluded again? It is because of one's own constant calculation and deliberation that one sees the 覺性 (juexing, awareness nature) of others flowing. If one understands in this way, one can immediately eliminate the three doubts. These three doubts are like interlocking hooks, not answered separately by three categories. The following metaphor of the gold mine only answers that the Buddha will not be deluded again. This doubt is too profound, so a repeated metaphor is used. This is the conclusion of the third part. Good man, you should know that empty space is not temporarily existent, nor is it temporarily non-existent. Moreover, the Tathagata's perfect enlightenment accords with empty space and serves as the equal and unchanging nature of empty space. Empty space, a worldly phenomenon, is still different from the arising and ceasing of 空華, let alone the Tathagata's perfect enlightenment, which accords with the serene, true, and constant nature of empty space. The statement that enlightenment is the nature of emptiness is found in the Surangama Sutra (佛頂, Foding, another name for the Surangama Sutra): 'Emptiness arises within great enlightenment.' It also says: 'Stillness and illumination contain empty space.' It also speaks of equality because, although perfect enlightenment is the nature of empty space, it is united with empty space without separation, pervading the Dharma realm without division, without limits, and without the distinction between the able and the relied upon, so it is called equality. The meaning of this passage is that, since emptiness is within enlightenment, and emptiness is still constant and still, how can there be increase or decrease if enlightenment is the nature of emptiness? The metaphor of empty space is not sufficient, so it says '況復 (kuangfu, moreover)'. There is also the metaphor of the gold mine later. Good man, like refining a gold mine, gold is not created by refining. Gold is in the ore, and through refining, the ore is removed, and the gold appears, not because it is only then that it exists. If gold only exists because of refining, then refining stubborn stones and the like should also yield gold. Therefore, one must know that even with the help of a furnace for smelting, the nature of gold must be originally present. Since it has already become gold, it will not revert to being ore. After endless time, the nature of gold will not be destroyed. This explains that gold is hidden in the ore, and when taken out of the ore, it appears. Although hidden and apparent are different, the nature of gold is originally equal. It should not be said

本非成就　釋成金性本有也。

如來圓覺亦復如是　法合也礦喻煩惱。金喻覺性。煉出潔凈即有晶光。及能隨匠隨模。作佛等像或種種器。喻佛三身也。然此一喻唯答佛不再迷之難。前就圓悟之理生佛俱是本真。以成普眼段中眾生本來成佛之義故舉空華元來不起非后始滅。法合云。生死涅槃同於起滅。所以俱通三難。今就不壞因果之相。故說銷礦出金。華則始終本無。礦則因銷始盡。意云。圓頓之理雖齊。迷悟不妨成異。既有多生習障。還須背習顯真。真顯則究竟清凈。若但用前喻。即撥無迷悟因果之相。便成邪見若但用此喻。即成眾生覺性本來不凈。失真常理。亦成邪見。道理微妙一喻難齊。故說兩事。是知此喻唯答第三難也。三顯淺難造深文二。初所造離念。

善男子。一切如來妙圓覺心　先標覺心為宗。後方拂跡者。明非斷滅。但離所拂非無覺心。拂有三節。

本無菩提及與涅槃　拂轉依之名也。由轉煩惱生死故曰菩提涅槃。體雖即真名因妄得。

亦無成佛及不成佛。無妄輪迴及非輪迴　此。兩節皆雙拂對待。圓覺性中都無。此事若有少見則迷圓覺。故華嚴云。於法若有見此則未為見。若無有見者如是乃見佛。二能造帶情文四。一舉勝彰劣。二舉喻顯情。二誡息妄心。四重彰妄義。今

【現代漢語翻譯】現代漢語譯本『本非成就』，解釋為成就金性本自具有。

『如來圓覺亦復如是』，這是法合之喻。礦石比喻煩惱，金子比喻覺性。冶煉出純凈的金子，就有了晶瑩的光澤，並且能夠隨著工匠和模具，製作成佛像等各種器物，比喻佛的三身。然而，這個比喻只回答了佛不再迷惑的難題。前面就圓悟之理，生佛都是本真，以成就普眼段中眾生本來成佛的意義，所以舉例空華本來不起，並非後來才滅。法合說：『生死涅槃同於起滅』，所以都貫通了三個難題。現在就不壞因果之相，所以說銷礦出金。空華則是始終本無，礦石則是因銷燬才窮盡。意思是說，圓頓之理雖然相同，迷惑和覺悟不妨礙成為差異。既然有多生以來的習氣障礙，還須要背離習氣才能顯現真性。真性顯現就究竟清凈。如果只用前面的比喻，就否定了迷惑和覺悟的因果之相，便成為邪見；如果只用這個比喻，就成為眾生的覺性本來不凈，喪失了真常之理，也成為邪見。道理微妙，一個比喻難以完全概括，所以說了兩件事。可知這個比喻只回答了第三個難題。三顯淺難造深文二。初所造離念。

『善男子，一切如來妙圓覺心』，先標明覺心為宗旨，然後才拂除痕跡，表明並非斷滅，只是離開了所拂除的，並非沒有覺心。拂除有三個環節：

『本無菩提及與涅槃』，拂除轉依之名。由於轉變煩惱生死，所以叫做菩提（Bodhi，覺悟）涅槃（Nirvana，寂滅）。體性雖然就是真，名稱卻因妄而得。

『亦無成佛及不成佛。無妄輪迴及非輪迴』，這兩節都是雙重拂除對待。圓覺性中都沒有這些事。如果有一點點這樣的見解，就會迷惑圓覺。所以《華嚴經》說：『於法若有見，此則未為見。若無有見者，如是乃見佛。』二能造帶情文四。一舉勝彰劣。二舉喻顯情。二誡息妄心。四重彰妄義。今

【English Translation】 English version 'Originally not achieved' explains that the achievement of the golden nature is inherent.

'The Tathagata's Perfect Enlightenment is also like this,' this is a metaphor of Dharma combination. Ore is a metaphor for afflictions, and gold is a metaphor for the nature of enlightenment. Smelting pure gold results in a crystalline luster and the ability to be shaped by artisans and molds into Buddha statues and various objects, symbolizing the three bodies of the Buddha. However, this metaphor only answers the difficulty of the Buddha no longer being deluded. Previously, based on the principle of perfect enlightenment, sentient beings and Buddhas are both fundamentally true, to fulfill the meaning of sentient beings originally becoming Buddhas in the section on Universal Eye, so it is exemplified by empty flowers originally not arising, not ceasing later. The Dharma combination says: 'Birth and death, Nirvana are the same in arising and ceasing,' so they all penetrate the three difficulties. Now, based on the indestructible aspect of cause and effect, it is said that smelting ore produces gold. Empty flowers are fundamentally non-existent from beginning to end, while ore is exhausted only when it is destroyed. The meaning is that although the principle of perfect and sudden enlightenment is the same, delusion and enlightenment do not hinder becoming different. Since there are habitual obstacles from many lifetimes, one must turn away from habits to reveal the true nature. When the true nature is revealed, it is ultimately pure. If only the previous metaphor is used, it denies the cause and effect of delusion and enlightenment, and becomes a heretical view; if only this metaphor is used, it becomes that the sentient beings' nature of enlightenment is originally impure, losing the principle of true permanence, and also becomes a heretical view. The principle is subtle, and one metaphor is difficult to fully encompass, so two things are said. It can be known that this metaphor only answers the third difficulty. Three, revealing the shallow difficulty of creating profound texts, two. First, what is created is leaving thoughts.

'Good man, the wonderful and perfect enlightened mind of all Tathagatas,' first marks the enlightened mind as the principle, and then brushes away the traces, indicating that it is not annihilation, but only leaving what is brushed away, not that there is no enlightened mind. There are three stages of brushing away:

'Originally there is no Bodhi (覺悟, enlightenment) and Nirvana (寂滅, extinction),' brushing away the name of transformation and reliance. Because of transforming afflictions and birth and death, it is called Bodhi and Nirvana. Although the essence is true, the name is obtained because of delusion.

'Also, there is no becoming a Buddha and not becoming a Buddha. There is no deluded Samsara (輪迴, reincarnation) and non-Samsara,' these two sections are both doubly brushing away duality. There are none of these things in the nature of perfect enlightenment. If there is a little bit of such a view, it will be deluded about perfect enlightenment. Therefore, the Avatamsaka Sutra says: 'If there is a view of the Dharma, this is not yet seeing. If there is no view, then one sees the Buddha.' Two, what can be created carries emotional text, four. One, raising the superior to highlight the inferior. Two, raising a metaphor to reveal emotions. Two, admonishing to cease deluded minds. Four, re-emphasizing the meaning of delusion. Now

初文有兩對。初小聖理智對。

善男子。但諸聲聞所圓境界。身心語言皆悉斷滅　沈空滯寂灰身滅智。

終不能至彼之親證所現涅槃　若未入滅即有餘涅槃。若已入滅即無餘涅槃。下第二凡心真覺對。

何況能以有思惟心　種種計度。

測度如來圓覺境界　此上兩對意云。小聖真智尚不能親到小聖之理。況凡心劣於前智。真覺又超前理。轉轉懸隔何能造耶。如百寮尚畏宰相百姓豈親天子。此正同金剛經四果之人尚無心言我證得四果豈。如來有定法得阿耨菩提耶。二舉喻顯情。

如取螢火燒須彌山。終不能著　舉喻也。此下顯情。

以輪迴心生輪迴見。入于如來大寂滅海。終不能至　即知前舉勝此舉喻。並是顯分別心不能證覺。密譏前三種翻覆疑難。前云有思惟心。即是此云以輪迴心。前云圓覺境界。即是此云大寂滅海。可深照之。三誡息妄心。

是故我說。一切菩薩及末世眾生。先斷無始輪迴根本　指前未出輪迴等文也若遠指即文殊章先斷無明。或指余經皆如是說。四重彰妄義文二。一無實體。

善男子。有作思惟從有心起　舉能起之根識有。心者識也。起者心所也。

皆是六塵妄想緣氣　舉能牽之塵境。

非實心體　實心無念故。

已如空華

【現代漢語翻譯】現代漢語譯本：初文有兩對。初小聖理智對。善男子，但那些聲聞（Śrāvakā，通過聽聞佛法而證悟的修行者）所證得的境界，他們的身、心、語言都完全斷滅，沉溺於空寂，如同灰身滅智一般。最終也不能達到佛陀親自證悟所顯現的涅槃（Nirvāṇa，解脫）。如果還沒有入滅，那就是有餘涅槃；如果已經入滅，那就是無餘涅槃。下面是第二對，凡心與真覺的對比。更何況能夠用有思惟的心，進行種種的計度和揣測，來測度如來（Tathāgata，佛陀的稱號）圓覺（perfect enlightenment）的境界呢？以上兩對的意思是說，小乘聖者的真智尚且不能親自到達小乘聖者的道理，更何況凡夫的心比前面的智慧還要低下，而真覺又超越了前面的道理，越來越遙遠，怎麼能夠達到呢？就像百官尚且畏懼宰相，百姓怎麼能親近天子呢？這正如同《金剛經》所說，四果阿羅漢尚且沒有『我證得了四果』這樣的心念，難道如來有固定的法可以證得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）嗎？下面用比喻來顯明這個道理：就像用螢火蟲的光去燒須彌山（Sumeru，佛教宇宙觀中的聖山），最終不可能點燃。這是舉個比喻。下面是顯明道理：用輪迴的心產生輪迴的見解，想要進入如來大寂滅海，最終不可能到達。由此可知，前面所舉的勝義諦和這個比喻，都是爲了說明分別心不能證得覺悟，也暗中批評了前面三種翻來覆去的疑難。前面說『有思惟心』，就是這裡說的『以輪迴心』。前面說『圓覺境界』，就是這裡說的『大寂滅海』，可以深入地理解。因此我說，一切菩薩（Bodhisattva，發願成佛的修行者）以及末世的眾生，首先要斷除無始以來的輪迴根本，指的是前面『未出輪迴』等文句。如果從更廣義上來說，就是文殊菩薩章所說的『先斷無明』，或者其他經典也是這樣說的。下面再次闡明妄想的意義，分為兩點。第一，沒有實體。善男子，有所作為的思惟是從有心而生起的，這裡所說的『心』指的是識，『起』指的是心所。這些都是六塵（色、聲、香、味、觸、法）的虛妄想像所產生的緣氣。不是真實的心體，因為真實的心沒有念頭。已經像空中的花朵一樣虛幻。

【English Translation】 English version: The initial text has two pairs. The first is the pair of the intellect of the lesser sages. Good man, but the realm attained by those Śrāvakās (those who attain enlightenment by hearing the Buddha's teachings), their body, mind, and speech are all completely extinguished, sinking into emptiness and stillness, like ashes extinguishing wisdom. Ultimately, they cannot reach the Nirvāṇa (liberation) manifested by the Buddha's own realization. If they have not yet entered extinction, then there is residual Nirvāṇa; if they have already entered extinction, then there is no residual Nirvāṇa. Below is the second pair, the contrast between the ordinary mind and true awareness. How much less can one use a mind with thoughts, making various calculations and speculations, to measure the realm of the Tathāgata's (title of the Buddha) perfect enlightenment? The meaning of the above two pairs is that the true wisdom of the lesser sages cannot even personally reach the principle of the lesser sages, let alone the ordinary mind being inferior to the previous wisdom, and true awareness surpassing the previous principle, becoming increasingly distant, how can it be attained? Just as the officials still fear the prime minister, how can the common people approach the emperor? This is just like what the Diamond Sutra says, the Arhats of the four fruits do not even have the thought of 'I have attained the four fruits,' how can the Tathāgata have a fixed Dharma to attain Anuttarā-samyak-saṃbodhi (unsurpassed, complete and perfect enlightenment)? Below, an analogy is used to illustrate this principle: It's like using the light of a firefly to burn Mount Sumeru (the sacred mountain in Buddhist cosmology), it will ultimately not catch fire. This is giving an analogy. Below is clarifying the principle: Using a mind of Saṃsāra (cycle of rebirth) to generate views of Saṃsāra, wanting to enter the Tathāgata's great ocean of tranquil extinction, it is ultimately impossible to reach. From this, it can be known that the previously mentioned ultimate truth and this analogy are both to illustrate that the discriminating mind cannot attain enlightenment, and also subtly criticize the previous three kinds of repeated doubts. The previous saying 'a mind with thoughts' is what is said here as 'a mind of Saṃsāra.' The previous saying 'the realm of perfect enlightenment' is what is said here as 'the great ocean of tranquil extinction,' which can be deeply understood. Therefore, I say that all Bodhisattvas (a being who aspires to become a Buddha) and sentient beings of the degenerate age must first cut off the root of Saṃsāra from beginningless time, referring to the previous phrases 'not yet out of Saṃsāra' and so on. In a broader sense, it is what the chapter on Mañjuśrī Bodhisattva says, 'first cut off ignorance,' or other scriptures also say so. Below, the meaning of delusion is explained again, divided into two points. First, there is no substance. Good man, thoughts that are acted upon arise from a mind with existence, where 'mind' refers to consciousness, and 'arise' refers to mental functions. These are all the conditioned energies produced by the false imaginations of the six sense objects (form, sound, smell, taste, touch, and dharma). It is not a real mind-essence, because the real mind has no thoughts. It is already as illusory as flowers in the sky.

。用此思惟辨于佛境。猶如空華復結空果。展轉妄想無有是處　縱實有思惟。思惟尚不能證覺。何況此心早已如於空華。自無其體。向上更欲求證。何異空華結果。故言展轉妄想。二無勝用。

善男子。虛妄浮心多諸巧見。不能成就圓覺方便　從第一核疑之本。兼此第三一段。大意總是責問者滯情分別過患。所以其中此節最親。因前三番之疑便都指但是浮心巧見總不能證覺。四結問不當理。

如是分別非為正問　乍看連次之經。即似唯結巧見之文。細詳其義乃都結第三一段。問前贊善哉。此責非正。何也。答前贊者美其起教。此責者顯其實理。此一段疑最障修證。若不徴起。末世長迷徴有斯益。故前贊也。剛藏所徴意在佛責。故知責此之過。始彰徴起有功。乍看似前後乖違。細詳乃始終符合。可審玩味。妙在斯焉。偈中四段。前三全同長行。后二句全別。

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

長行先舉妄相。偈文先標實性。

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

略不頌空華。影在後段故。

生死與涅槃　　凡夫

【現代漢語翻譯】現代漢語譯本：用這種思維來辨別佛的境界（佛所證悟的境界），就像虛空中生出花朵，又結出虛空中的果實一樣。輾轉于虛妄的念想，是沒有道理的。縱然真的有思惟，思惟也不能證得覺悟。更何況這個心早已像虛空中的花朵一樣，自身沒有實體，還要向上去求證，這和虛空中的花朵結果有什麼區別呢？所以說這是輾轉于妄想。二、沒有殊勝的作用。

善男子，虛妄漂浮的心有很多巧詐的見解，不能成就圓滿覺悟的方便法門。從第一個關於『核疑』的根本，連同這第三段，大意都是責備提問者執著于情識分別的過失。所以這一節最為緊要，因為前面三次的疑問都指出只是虛浮的心和巧詐的見解，總不能證得覺悟。四、總結提問不合理。

像這樣的分別不是正確的提問。乍一看好像只是總結巧見的文字，仔細分析它的意義，乃是總結第三段。前面讚歎『善哉』，這裡責備『非正』，為什麼呢？回答說，前面讚歎是因為他發起教化，這裡責備是因為顯明真實的道理。這一段的疑問最能障礙修行證悟，如果不提出來，末世的人會長久迷惑，提出來有這樣的益處，所以前面讚歎。金剛藏菩薩所提的問題，意在佛陀的責備，所以知道責備這種過失，才能彰顯提問發起的作用。乍一看好像前後矛盾，仔細分析乃是始終符合，可以仔細玩味，妙處就在這裡。偈頌中的四段，前三段完全和長行相同，后兩句完全不同。

這時，世尊想要再次宣說這個道理，而說偈頌：

金剛藏，你應當知道，如來的寂滅之性（不生不滅的本性），未曾有開始和終結。如果用輪迴的心（生滅變化的心）來思惟，那就是旋轉回復，只能到達輪迴的邊際，不能進入佛的智慧之海。

長行先舉出虛妄的現象，偈頌先標明真實的體性。

就像熔鍊金礦，金子不是因為熔鍊才有的。雖然本來就是金子，最終還是要通過熔鍊才能成就。一旦成就了真金的本體，就不再重新變為礦石。

（偈頌）略去了虛空中的花朵，影子在後面的段落中。

生死與涅槃，凡夫

【English Translation】 English version: Using this kind of thinking to discern the Buddha's realm (the realm enlightened by the Buddha) is like a flower blooming in the sky, and then bearing a fruit in the sky. Revolving in false thoughts is unreasonable. Even if there is really thinking, thinking cannot prove enlightenment. Moreover, this mind is already like a flower in the sky, without its own entity, and still wants to seek proof upwards. What is the difference between this and a flower in the sky bearing fruit? Therefore, it is said that this is revolving in delusion. Second, there is no superior function.

Good man, the false and floating mind has many cunning views and cannot achieve the expedient methods of perfect enlightenment. From the root of the first 'core doubt', together with this third section, the general idea is to blame the questioner for being attached to the faults of emotional discrimination. Therefore, this section is the most important, because the previous three questions all pointed out that it is only the floating mind and cunning views that cannot prove enlightenment. Fourth, the summary question is unreasonable.

Such distinctions are not correct questions. At first glance, it seems to only summarize the words of cunning views, but upon closer analysis of its meaning, it summarizes the third section. The previous praise 'Good!' and this blame 'not correct', why? The answer is that the previous praise was for initiating teaching, and this blame is for revealing the true principle. The doubt in this section is the most obstructive to cultivation and realization. If it is not raised, people in the degenerate age will be confused for a long time. Raising it has this benefit, so the previous praise. The question raised by Vajragarbha Bodhisattva (Bodhisattva of Diamond Womb) is intended for the Buddha's blame, so knowing the fault of this blame can highlight the effect of raising the question. At first glance, it seems contradictory, but upon closer analysis, it is consistent from beginning to end. It can be carefully savored, and the wonderful thing lies here. The four sections in the verse are completely the same as the prose in the first three sections, and the last two sentences are completely different.

At this time, the World Honored One (Buddha) wanted to declare this meaning again, and spoke the verse:

Vajragarbha (Diamond Womb), you should know that the quiescent nature of the Tathagata (Buddha) has never had a beginning or an end. If you use the mind of reincarnation (the mind of birth and death) to think, then it is rotating and returning, and can only reach the edge of reincarnation, and cannot enter the sea of Buddha's wisdom.

The prose first cites the false phenomena, and the verse first marks the true essence.

It's like smelting gold ore, gold is not because of smelting. Although it is originally gold, it must eventually be achieved through smelting. Once the true gold body is achieved, it will no longer become ore again.

(The verse) omits the flowers in the sky, and the shadow is in the later paragraphs.

Birth and death and Nirvana (liberation), ordinary people

及諸佛　同爲空華相

所造離念良由長行華無起滅。喻中結文與此段同。故此亦取空華之喻。意該前後。

思惟猶幻化　　何況詰虛妄

能造帶情。

若能了此心　　然後求圓覺

此第四一段是依解起行也。與長行第四互有互無。

大方廣圓覺修多羅了義經略疏注捲上二大正藏第 39 冊 No. 1795 大方廣圓覺修多羅了義經略疏

大方廣圓覺修多羅了義經略疏注卷下(一)

終南山草堂寺沙門宗密述

第三深究。輪迴之根者。謂窮其展轉根元。推其差別種性故。于中文四。初三。今初。

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　同上。次正陳辭句文二。初慶前。

大悲世尊。廣為菩薩開秘密藏。令諸大眾深悟輪迴　因舟行岸移等喻。悟得真隨妄轉。

分別邪正。能施末世一切眾生無畏(決定)道眼　五眼之中即慧眼法眼。具真俗故。

于大涅槃生決定信　永不信余。首楞云。妙信常住一切妄想滅盡無餘。

無復重隨輪轉境界起循環見　不執月運岸移等。二請後文二三舉法問。二結益請。初中二。一問斷輪迴。

世尊。若諸菩薩及末世眾生。欲游如來大寂滅　大般涅槃

【現代漢語翻譯】及諸佛　同爲空華相

所造離念良由長行華無起滅。喻中結文與此段同。故此亦取空華之喻。意該前後。

思惟猶幻化　　何況詰虛妄

能造帶情。

若能了此心　　然後求圓覺

此第四一段是依解起行也。與長行第四互有互無。

大方廣圓覺修多羅了義經略疏注捲上二大正藏第 39 冊 No. 1795 大方廣圓覺修多羅了義經略疏

大方廣圓覺修多羅了義經略疏注卷下(一)

終南山草堂寺沙門宗密述

第三深究。輪迴之根者。謂窮其展轉根元。推其差別種性故。于中文四。初三。今初。

於是彌勒菩薩(Maitreya 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　同上。次正陳辭句文二。初慶前。

大悲世尊。廣為菩薩開秘密藏。令諸大眾深悟輪迴　因舟行岸移等喻。悟得真隨妄轉。

分別邪正。能施末世一切眾生無畏(決定)道眼　五眼之中即慧眼法眼。具真俗故。

于大涅槃(Mahaparinirvana)生決定信　永不信余。首楞云。妙信常住一切妄想滅盡無餘。

無復重隨輪轉境界起循環見　不執月運岸移等。二請後文二三舉法問。二結益請。初中二。一問斷輪迴。

世尊。若諸菩薩及末世眾生。欲游如來大寂滅　大般涅槃(Mahaparinirvana)

【English Translation】 Modern Chinese translation: 及諸佛一同為空華相

所造離唸的良好原因在於長行華沒有生起和滅亡。比喻中的結尾與此段相同。因此這裡也採用空華的比喻，意義涵蓋前後。

思惟就像幻化一樣，何況追究虛妄呢？

能造作的是帶有情感的。

如果能夠了解這個心，然後才能尋求圓覺。

這第四段是依據理解而開始行動。與長行第四段互相補充。

大方廣圓覺修多羅了義經略疏注捲上二大正藏第 39 冊 No. 1795 大方廣圓覺修多羅了義經略疏

大方廣圓覺修多羅了義經略疏注卷下(一)

終南山草堂寺沙門宗密述

第三是深入研究輪迴的根源。指的是窮盡其輾轉的根源，推究其差別的種性。文中分為四個部分，這是最初的三個部分中的第一個。

於是彌勒菩薩(Maitreya Bodhisattva)在大眾中，立即從座位上站起，頂禮佛足，右繞三圈，長跪合掌，對佛說：與上文相同。接下來是正式陳述，分為慶幸之前和請求之後兩部分。首先是慶幸之前：

大悲世尊，廣泛地為菩薩們開啟秘密藏，使大眾深刻領悟輪迴。因為有如船行岸移等的比喻，領悟到真實隨著虛妄而轉移。

能夠分辨邪正，能夠施予末世一切眾生無畏（決定）的道眼。五眼之中指的是慧眼和法眼，具備真俗二諦。

對於大涅槃(Mahaparinirvana)生起堅定的信心，永遠不相信其他的。首楞嚴經說：『妙信常住，一切妄想滅盡無餘。』

不再重新隨著輪轉的境界而生起循環的見解，不執著于月亮執行、岸邊移動等現象。二是請求後文，分為三部分，一是舉法提問，二是總結利益並請求。在第一部分中，分為兩點，一是詢問斷除輪迴的方法。

世尊，如果各位菩薩以及末世的眾生，想要遊歷如來大寂滅的境界，也就是大般涅槃(Mahaparinirvana)。 English version: And all the Buddhas Are the same as empty flower appearances.

The good reason for creating detachment from thought is that the long passage on flowers has no arising or ceasing. The concluding statement in the metaphor is the same as this section. Therefore, this also takes the metaphor of empty flowers, encompassing the meaning of what comes before and after.

Thinking is like an illusion; how much more so is questioning emptiness?

That which creates carries emotion.

If one can understand this mind, then one can seek perfect enlightenment.

This fourth section is based on understanding to initiate practice. It complements the fourth section of the long passage, each having what the other lacks.

The Great Compendium on the Sutra of Perfect Enlightenment with Elucidations and Notes, Scroll 2 Taisho Tripitaka Volume 39, No. 1795, Great Compendium on the Sutra of Perfect Enlightenment with Elucidations

The Great Compendium on the Sutra of Perfect Enlightenment with Elucidations and Notes, Scroll 2 (Part 1)

Compiled by the Shramana Zongmi of Caotang Temple on Zhongnan Mountain

The third is deeply investigating the root of Samsara (輪迴). It means exhausting the root of its revolving and transforming, and examining its different natures. In the text, there are four parts; this is the first of the initial three.

Then Maitreya Bodhisattva (彌勒菩薩) in the assembly, rose from his seat, prostrated at the Buddha's feet, circumambulated three times to the right, knelt with palms together, and said to the Buddha: As above. Next is the formal statement, divided into two parts: first, celebrating the previous teaching.

Great Compassionate World Honored One, you have widely opened the secret treasury for the Bodhisattvas, enabling the assembly to deeply understand Samsara (輪迴). Through metaphors such as a boat moving while the shore appears to move, they understand that the true follows the false in its transformations.

Distinguishing between what is evil and what is righteous, you can bestow upon all sentient beings of the Degenerate Age the fearless (decisive) Dharma Eye. Among the five eyes, this refers to the Wisdom Eye and the Dharma Eye, possessing both the true and conventional aspects.

Generating a firm belief in Great Nirvana (Mahaparinirvana), never believing in anything else. The Shurangama Sutra says: 'Wonderful faith constantly abides, all delusions are extinguished without remainder.'

No longer following the revolving realms, giving rise to cyclical views, not clinging to the movement of the moon or the shifting of the shore. Second is requesting the subsequent teaching, divided into three parts: first, raising questions about the Dharma; second, concluding with benefits and making a request. In the first part, there are two points: first, asking about cutting off Samsara (輪迴).

World Honored One, if the Bodhisattvas and sentient beings of the Degenerate Age wish to travel to the Great Quiescence of the Tathagata, which is the Great Parinirvana (Mahaparinirvana).

。

海　具足三德能建大義。體深用廣故如海也。

云何當斷輪迴根本　因前章云。先斷無始輪迴根本。故今問斷之方。

于諸輪迴　前云種種取捨皆是輪迴。故此云諸。

有幾種性　既一切皆是輪迴之相。未審有幾種性。二問修悲智。

修佛菩提幾等差別　法門無邊誓願學故。即從假入空成大智。

回入塵勞。當設幾種教化方便度諸眾生　眾生無邊誓願度故。即從空入假成大悲。惑病既多方藥非一。若無方便少湯添水。恐落愛見大悲。故須問也。一結益請。

惟愿不捨救世大悲。令諸修行一切菩薩。及末世眾生。慧目　即能照也。

肅清　緣塵不雜。

照耀心鏡　即所照也。心凈如鏡故。六祖偈云。心如凈明鏡。身如明鏡臺。

圓悟如來無上知見　無能無所自在圓明故。即同法華雙開菩提涅槃是無上義。下三唱仿前。

作是語已。五體投地。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　本清凈之輪迴。無差別之種類等故。

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　真性無生本來清凈。眾生未悟。妄心見生。生即必滅。故是輪

【現代漢語翻譯】現代漢語譯本海（比喻）：具足三種功德，能夠建立偉大的意義。它的本體深邃，作用廣大，所以像海一樣。

云何當斷輪迴根本（如何斷除輪迴的根本）？因為前一章說：首先斷除無始以來的輪迴根本。所以現在問斷除的方法。

于諸輪迴（對於各種輪迴）：前面說種種取捨都是輪迴。所以這裡說諸。

有幾種性（有幾種性質）？既然一切都是輪迴的相狀。不知道有幾種性質。二問修悲智。

修佛菩提幾等差別（修習佛的菩提有多少種差別）？因為法門無邊誓願學。即是從假入空成就大智慧。

回入塵勞。當設幾種教化方便度諸眾生（回到世俗，應當設定多少種教化方便來度化眾生）？眾生無邊誓願度。即是從空入假成就大悲心。迷惑的病癥很多，藥方並非只有一種。如果沒有方便，少量湯藥加水，恐怕會落入愛見大悲。所以必須詢問。一結益請。

惟愿不捨救世大悲（只希望不捨棄救世的大悲心）。令諸修行一切菩薩。及末世眾生。慧目（智慧之眼）：即能夠照見。

肅清（肅清）：緣塵不雜。

照耀心鏡（照耀心鏡）：即所照見的。心清凈如鏡子。六祖偈語說：心如明鏡臺，身是菩提樹。

圓悟如來無上知見（圓滿領悟如來無上的知見）：無能無所，自在圓明。即同《法華經》雙開菩提涅槃，是無上的意義。下三唱仿照前面。

作是語已。五體投地。如是三請終而復始。爾時世尊告彌勒菩薩言（Maitreya Bodhisattva）：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（如來深奧秘密微妙的意義）：本清凈之輪迴。無差別之種類等故。

令諸菩薩潔清慧目（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（具備無生忍）：真性無生本來清凈。眾生未悟。妄心見生。生即必滅。故是輪

【English Translation】 English version Sea (metaphor): Possessing three virtues completely, it can establish great meaning. Its essence is deep and its function is vast, therefore it is like the sea.

How to sever the root of Samsara (How to cut off the root of reincarnation)? Because the previous chapter said: First cut off the root of beginningless Samsara. So now I ask for the method of cutting it off.

In all Samsara (In all kinds of reincarnation): The previous said that all kinds of acceptance and rejection are Samsara. So here it says 'all'.

How many natures are there (How many kinds of nature are there)? Since everything is the appearance of Samsara. I don't know how many kinds of nature there are. The second question is about cultivating compassion and wisdom.

How many kinds of differences are there in cultivating Buddha's Bodhi (How many kinds of differences are there in cultivating Buddha's Bodhi)? Because the Dharma doors are boundless, I vow to learn them all. That is, from entering emptiness from the false, one achieves great wisdom.

Returning to the mundane world, how many kinds of teaching methods should be set up to save all sentient beings (Returning to the mundane world, how many kinds of teaching methods should be set up to save all sentient beings)? Sentient beings are boundless, I vow to save them all. That is, from entering the false from emptiness, one achieves great compassion. Since there are many diseases of delusion, there is not only one prescription. If there is no expedient means, adding water to a small amount of medicine, I am afraid of falling into the great compassion of love and attachment. So it is necessary to ask. One concludes with a request for benefit.

I only hope not to abandon the great compassion of saving the world (I only hope not to abandon the great compassion of saving the world). May all practicing Bodhisattvas and sentient beings in the future have the eye of wisdom (eye of wisdom): that is, able to see.

Purify (Purify): The dust of conditions is not mixed.

Shining the mirror of the mind (Shining the mirror of the mind): That is what is being illuminated. The mind is as pure as a mirror. The Sixth Patriarch's verse says: The mind is like a clear mirror stand, the body is like a Bodhi tree.

Completely realizing the unsurpassed knowledge and vision of the Tathagata (Completely realizing the unsurpassed knowledge and vision of the Tathagata): Without ability or place, free and complete illumination. That is, like the Lotus Sutra, the simultaneous opening of Bodhi and Nirvana is the unsurpassed meaning. The following three chants imitate the previous ones.

Having spoken these words, he prostrated himself with his five limbs on the ground. He made these three requests again and again. At that time, the World Honored One said to Maitreya Bodhisattva (Maitreya Bodhisattva): Excellent, excellent. Good man. You are able to ask the Tathagata about the profound, secret, and subtle meaning (profound, secret, and subtle meaning of the Tathagata) for all Bodhisattvas and sentient beings in the future: the original pure Samsara. There is no difference in the types, etc.

May all Bodhisattvas purify their eyes of wisdom (May all Bodhisattvas purify their eyes of wisdom). And may all sentient beings in the future forever cut off Samsara and realize the true nature of their minds. Possess the forbearance of non-birth (Possess the forbearance of non-birth): The true nature is non-birth, originally pure. Sentient beings are not enlightened. The deluded mind sees birth. Birth is sure to be destroyed. Therefore, it is a wheel.

回。今悟實相了心無生。心既不生輪迴永絕。如是忍可名無生忍。上皆贊也。

汝今諦聽。當爲汝說(許也)時彌勒菩薩奉教歡喜。及諸大眾默然而聽　次下正說長行中二。一答斷輪迴。二答修悲智。前中二。一推本末令斷。二明種性令知。初中二。一示所斷。二勸令斷。初中四。一指愛為本。二欲助成因。三展轉更依。四起諸業報。初中二初約貪慾以標指。

善男子。一切眾生從無始際。由有種種恩愛貪慾故有輪迴　謂對所貪五欲。標指能貪之愛是輪迴之本。首楞云。流愛為種納想為胎。交遘發生吸引同業。以是因緣故有生死。又涅槃云。因愛生憂因愛生怖。若離貪愛何憂何怖。又佛名經云。有愛則生愛盡則滅。故知生死貪愛為本。先令斷者。如樹除根等。謂由於五欲引起愛心。能令眾生生死不絕。言種種者。或天屬之恩如父母等。或感事之恩如得惠赍等。或任運生愛。即自身及名利色味六親等。或因敬成愛因恩成愛。或因愛結恩。恩之與愛應成四句。謂因非愛等。又所貪之境眾多。故能貪之愛不一。然貪與愛亦有四句。謂貪非愛等。若對治簡境則有順有乖。若約妄簡心則皆為過患。又唯就愛復有其三。一惡愛。謂禽荒色荒及名利等。二善愛。謂貪來報行施戒等。三法愛。謂樂著名義。及貪聖果而修行

【現代漢語翻譯】現代漢語譯本：回答：現在領悟實相，了知心本無生。心既然不生，輪迴就永遠斷絕。像這樣認可，名為無生法忍。以上都是讚歎之詞。

『你現在仔細聽。我將為你解說（這是允許之意）。』當時彌勒菩薩恭敬地接受教誨，心生歡喜，以及在場的大眾都靜默地聽著。接下來正式解說長行文，分為兩部分：一是回答如何斷絕輪迴，二是回答如何修習悲智。第一部分又分為兩部分：一是推究根本和末端，使之斷絕；二是闡明種性，使人知曉。第一部分又分為兩部分：一是揭示所要斷除的，二是勸導人們斷除。第一部分又分為四部分：一是指出愛是根本，二是慾望助長成因，三是輾轉互相依賴，四是產生各種業報。第一部分又分為兩部分：首先從貪慾方面進行標示。

『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。』所謂針對所貪戀的五欲，標明能貪之愛是輪迴的根本。《首楞嚴經》說：『流動之愛作為種子，接納妄想作為胎，交合發生，吸引相同業力。因為這種因緣，所以有生死。』又《涅槃經》說：『因為愛而產生憂愁，因為愛而產生恐懼。如果離開貪愛，哪裡會有憂愁和恐懼？』又《佛名經》說：『有愛則生，愛盡則滅。』所以知道生死以貪愛為根本。先要斷除它，就像樹要除去樹根一樣。所謂由於五欲引起愛心，能使眾生的生死不會斷絕。所說的『種種』，或者是指天倫之恩，如父母等；或者是指感受到的恩惠，如得到饋贈等；或者是指自然而生的愛，即自身以及名利、美色、美味、六親等；或者是指因為敬重而產生的愛，因為恩惠而產生的愛，或者是因為愛而結下的恩。恩與愛應該構成四句，即因（非愛）等。而且所貪戀的境界眾多，所以能貪之愛也不一樣。然而貪與愛也有四句，即貪（非愛）等。如果用對治的方法來簡化境界，則有順有逆；如果從虛妄的角度來簡化內心，則都是過患。而且僅僅就愛來說，又有三種：一是惡愛，指沉迷於女色、田獵以及名利等；二是善愛，指貪求來世的福報而行佈施、持戒等；三是法愛，指喜歡追逐名聲和意義，以及貪求聖果而修行。

【English Translation】 English version: Reply: Now realizing the true nature, understanding that the mind is inherently unborn. Since the mind is unborn, the cycle of reincarnation is forever severed. Such acceptance is called the Unborn Dharma-Endurance. The above are all praises.

'You now listen carefully. I will explain it to you (this is permission).』 At that time, Bodhisattva Maitreya respectfully received the teaching with joy, and the assembly listened in silence. Next, the formal explanation in prose is divided into two parts: first, answering how to sever the cycle of reincarnation; second, answering how to cultivate compassion and wisdom. The first part is further divided into two parts: first, tracing the root and the branch to sever them; second, clarifying the nature to make it known. The first part is further divided into two parts: first, revealing what is to be severed; second, exhorting people to sever it. The first part is further divided into four parts: first, pointing out that love is the root; second, desire helps to form the cause; third, mutually dependent in turn; fourth, generating various karmic retributions. The first part is further divided into two parts: first, indicating from the aspect of greed.

'Good man, all sentient beings, from beginningless time, have reincarnation because of various kinds of affection, love, and greed.』 So-called targeting the five desires that are craved, indicating that the love that can crave is the root of reincarnation. The Shurangama Sutra says: 『Flowing love is the seed, accepting thoughts as the womb, intercourse occurs, attracting the same karma. Because of this cause, there is birth and death.』 Also, the Nirvana Sutra says: 『Because of love, sorrow arises; because of love, fear arises. If one is free from greed and love, where will sorrow and fear come from?』 Also, the Sutra of Buddha Names says: 『If there is love, there is birth; if love is exhausted, there is extinction.』 Therefore, it is known that birth and death take greed and love as the root. The first thing to sever is like removing the root of a tree. So-called love arises from the five desires, which can cause the cycle of birth and death of sentient beings to be unbroken. The so-called 『various kinds』 refer to either the affection of heavenly relations, such as parents, etc.; or the kindness felt, such as receiving gifts, etc.; or the love that arises naturally, that is, oneself and fame, wealth, beauty, taste, six relatives, etc.; or the love that arises from respect, the love that arises from kindness, or the kindness that is formed because of love. Kindness and love should form four sentences, that is, because (not love), etc. Moreover, the objects of craving are numerous, so the love that can crave is also different. However, greed and love also have four sentences, that is, greed (not love), etc. If the realm is simplified by means of counteracting, then there are favorable and unfavorable; if the mind is simplified from the perspective of delusion, then all are faults. Moreover, only in terms of love, there are three types: first, evil love, referring to indulging in lust, hunting, and fame and wealth, etc.; second, good love, referring to greedily seeking future blessings by practicing giving, keeping precepts, etc.; third, Dharma love, referring to liking to pursue fame and meaning, and greedily seeking the holy fruit by practicing.

等。故下云。法愛不存心。漸次可成就。我身本不有。憎愛何由生。后約受生以結定。

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　卵等四生則受生差別。故瑜伽釋眾生云。思業為因。殼胎濕染為緣。五蘊初起為生。若以四生配六道者。天及地獄化生。鬼通胎化。謂鬼子及地行羅剎是胎。余皆化生。人畜各四。人具四者。毗舍佉母卵生三十二子。胎則常人。濕則柰女。化為劫初。畜具四者。金翅及龍。余獸皆胎。余鳥皆卵。然著地飛空若水若陸。微細蠢動或卵胎。或濕化。不可具分品類。皆因淫慾正性命者。淫謂耽染愛著。但是情染總得名淫。縱使化生亦依業染。但約欲界輕重者。俱舍云。六受欲。交抱執手笑視淫。四洲之人同四王界。余諸異類卵濕胎形。心染氣傳。難具分析。受性稟命莫不由之。既性命由淫。淫復由愛。故云愛為根本。二欲助成因。

由有諸欲(境也)助發愛性　心也即愛之種子。

是故能令生死相續　由外塵欲牽起愛心。亦由愛心貪著于欲。貪慾故造業。造業故受報。由此生死不斷。故肇論云。眾生所以久流轉者。皆由著欲故也。若欲止於心。則無復生死。潛神玄默與虛空合其德。是名涅槃。三展轉更依。

欲因愛生命因欲有。眾

【現代漢語翻譯】因此下面說：『如果對法的貪愛不存在於心中，就能逐漸成就。我的身體本來就不存在，憎恨和愛從何而生？』後面總結受生的原因。

如果所有世界的一切種性，包括卵生、胎生、濕生、化生（四生，指眾生出生的四種方式），都是因為淫慾而確立其生命。應當知道輪迴的根本是愛。卵生等四生是受生的差別。所以《瑜伽師地論》解釋眾生說：『思業為因，殼胎濕染為緣，五蘊初起為生。』如果用四生來配合六道（天道、人道、阿修羅道、畜生道、餓鬼道、地獄道），天道和地獄道是化生，鬼道兼有胎生和化生。鬼子和地行羅剎是胎生，其餘都是化生。人道和畜生道各有四種。人道具備四種，比如毗舍佉（Visakha）母卵生三十二個兒子，胎生是常人，濕生是柰女，化生是劫初之人。畜生道具備四種，比如金翅鳥和龍是化生，其餘的獸類是胎生，其餘的鳥類是卵生。然而，著地飛空的，水生的，陸生的，微小的蠕動的，有的是卵生或胎生，有的是濕生或化生，不能完全區分種類。都是因為淫慾而確立其生命，淫是指耽染愛著，只要是情慾染著都可以稱為淫。即使是化生也依賴於業的染污。但就欲界的輕重來說，《俱舍論》說：『六種感受欲的方式，包括交抱、執手、微笑、注視等淫慾行為。』四洲之人與四王天相同。其餘的異類，卵生、濕生、胎生，心染氣傳，難以具體分析。接受性命沒有不由它的。既然性命由淫慾而來，淫慾又由愛而來，所以說愛是根本。二欲助成因。

由於有各種慾望（境），助長了愛性（心），也就是愛的種子。

所以能夠使生死相續。由於外在的塵欲牽引起愛心，也由於愛心貪著于慾望。因為貪慾所以造業，因為造業所以受報。因此生死不斷。所以肇論說：『眾生之所以長久流轉，都是因為執著于慾望的緣故。』如果慾望止息於心，就沒有生死了。潛藏精神，與玄妙寂靜的虛空融為一體，這就是涅槃（Nirvana）。三展轉更依。

慾望是愛的起因，生命是慾望的結果。

【English Translation】 Therefore, it is said below: 'If the love of Dharma does not exist in the mind, one can gradually achieve. My body originally does not exist, from where does hatred and love arise?' The following concludes the reason for being born.

If all species in all worlds, including those born from eggs, wombs, moisture, and transformation (the four types of birth, referring to the four ways beings are born), establish their lives through sexual desire. It should be known that the root of Samsara (輪迴, Reincarnation) is love. The four types of birth, such as egg-born, are the differences in being born. Therefore, the Yogacarabhumi-sastra (瑜伽師地論) explains sentient beings by saying: 'Thought and karma are the cause, shell, womb, moisture, and defilement are the conditions, and the initial arising of the five aggregates is birth.' If we match the four types of birth with the six realms (天道, Deva Realm; 人道, Human Realm; 阿修羅道, Asura Realm; 畜生道, Animal Realm; 餓鬼道, Preta Realm; 地獄道, Naraka Realm), the Deva Realm and the Naraka Realm are transformation-born, and the Preta Realm combines womb-born and transformation-born. The children of ghosts and earth-walking Rakshasas (羅剎) are womb-born, and the rest are transformation-born. The Human Realm and the Animal Realm each have four types. The Human Realm possesses four types, such as Visakha (毗舍佉) mother giving birth to thirty-two sons from eggs, womb-born are ordinary people, moisture-born is the Nai woman, and transformation-born are the people at the beginning of the Kalpa (劫). The Animal Realm possesses four types, such as the Garuda (金翅鳥) and dragons are transformation-born, the rest of the beasts are womb-born, and the rest of the birds are egg-born. However, those that touch the ground, fly in the sky, live in water, or live on land, tiny and wriggling, some are egg-born or womb-born, some are moisture-born or transformation-born, and the categories cannot be completely distinguished. All establish their lives through sexual desire, where sexual desire refers to indulging in attachment and love. As long as it is emotional defilement, it can be called sexual desire. Even transformation-born beings rely on the defilement of karma. But in terms of the severity of the Desire Realm, the Abhidharmakosa (俱舍論) says: 'There are six ways to experience desire, including embracing, holding hands, smiling, and gazing, which are sexual acts.' The people of the four continents are the same as the Four Heavenly Kings. The rest of the different species, egg-born, moisture-born, and womb-born, are difficult to analyze specifically because their minds are defiled and their Qi (氣) is transmitted. Receiving life is not without it. Since life comes from sexual desire, and sexual desire comes from love, it is said that love is the root. The two desires help to form the cause.

Because there are various desires (境, objects), which help to develop the nature of love (心, mind), which is the seed of love.

Therefore, it can cause the continuation of birth and death. Because external dust desires attract the mind of love, and also because the mind of love is greedy for desires. Because of greed, one creates karma, and because of creating karma, one receives retribution. Therefore, birth and death continue. Therefore, the Zhao Lun (肇論) says: 'The reason why sentient beings flow for a long time is because they are attached to desires.' If desire ceases in the mind, there will be no more birth and death. Hiding the spirit, merging with the mysterious and silent void, this is called Nirvana (涅槃). Three, relying on each other in turn.

Desire is the cause of love, and life is the result of desire.

生愛命還依欲本。愛慾為因。愛命為果　欲謂貪淫。命謂身命。無愛慾則不生。無慾身則不有。當知欲因愛有。身因欲生。既有此身還生於愛。由愛身故還為欲因。復感未來生死果報。如是展轉相續無窮。四起諸業報文中二。一別釋。二總結。初中三。一惡業苦報。

由於欲境起諸違　不可意。

順(可意)境。背愛心而生憎嫉。造種種業　由愛彼境。境不順心便生熱惱憎嫉。憎嫉故起瞋。瞋故殺害逼惱打罵凌辱。種種惡業從此便興。亦可境稱愛心而生耽著淫盜飲啖侵奪綺妄種種惡業。文無者略也。言種種者。十不善等。

是故復生地獄餓鬼　三惡報也。無畜生者。取其文潤成句。以二例知。亦可翻譯傳寫脫漏。義必合有。故華嚴云。十不善業道。上者地獄因。中者畜生因。下者餓鬼因。二善業樂報。

知欲可厭　知愛慾心是惡道因。于彼欲境深生厭離。

愛厭業道　怖彼惡道不造惡因。于離惡法門深生愛樂。

舍惡樂善　比由愛慾故造惡。今知欲可厭故。舍十惡樂十善也。

復現天人　樂報也。華嚴云。十善業道。是人天受生因。判云樂報。粗相言之。若論人間八苦天上五衰地居斫截殘害驅擯。豈能免苦。若於天鬼畜中。開出修羅即戒六道。三不動業報。

又知

【現代漢語翻譯】現代漢語譯本：眾生的愛戀和生命都依賴於慾望的根本。愛慾是原因，愛命是結果。慾望指的是貪婪和淫慾，生命指的是身軀和性命。沒有愛慾就不會產生生命，沒有慾望身體就不會存在。應當知道慾望因愛而生，身體因慾望而生。既然有了這個身體，還會產生愛戀。因為愛惜身體的緣故，又成為慾望的原因，再次感召未來生死的果報。像這樣輾轉相續，沒有窮盡。四起諸業報文中分為二部分：一是分別解釋，二是總結。首先是分別解釋，其中又分為三部分：一是惡業的苦報。『由於欲境起諸違不可意。』對於不合心意的慾望境界，『順(可意)境。背愛心而生憎嫉。造種種業。』因為貪愛那些境界，境界不順心意，便產生熱惱和憎恨嫉妒。因為憎恨嫉妒的緣故，就產生嗔恨，因為嗔恨的緣故，就殺害、逼迫、惱亂、打罵他人，種種惡業從此便興起。也可以說，因為境界符合愛心，就產生貪戀執著，進而做出淫亂、偷盜、飲酒、吃喝、侵佔掠奪、虛妄不實的言語等種種惡業。（經）文中沒有提到的，是省略了。所說的種種，指的是十不善業等。『是故復生地獄餓鬼。』這是三惡道的果報。沒有提到畜生道，是爲了使文句潤澤流暢。可以根據前兩種情況推知，也可能是翻譯傳抄時脫漏了。義理上必定包含畜生道。所以《華嚴經》說：『十不善業道，上等的導致地獄，中等的導致畜生，下等的導致餓鬼。』二是善業的樂報。『知欲可厭，』知道貪愛慾望的心是惡道的根源，對於那些慾望的境界，深深地產生厭惡和遠離。『愛厭業道，』因為害怕那些惡道，所以不造作惡因，對於遠離惡法之門，深深地產生愛樂。『舍惡樂善，』比如因為貪愛慾望而造作惡業，現在知道慾望是可厭惡的，所以捨棄十惡業，行樂十善業。『復現天人，』這是樂的果報。《華嚴經》說：『十善業道，是人天受生的原因。』判斷為樂報，是粗略地來說。如果說人間有八苦，天上還有五衰，地居眾生有斬截殘害、驅逐流放，哪裡能夠免除痛苦呢？如果在天、鬼、畜生中，開出修羅道，就是六道。三是不動業的果報。『又知』

【English Translation】 English version: Sentient beings' love and life both rely on the root of desire. Love and desire are the cause, and the love of life is the result. Desire refers to greed and lust, and life refers to the body and existence. Without love and desire, life would not arise; without desire, the body would not exist. It should be known that desire arises from love, and the body arises from desire. Since there is this body, love will still arise. Because of cherishing the body, it becomes the cause of desire again, further attracting the karmic retribution of future births and deaths. Like this, revolving and continuing without end. The text on the arising of various karmic retributions is divided into two parts: first, separate explanations; second, a summary. First, the separate explanations, which are further divided into three parts: first, the suffering retribution of evil karma. 'Due to the realm of desire, various conflicts and dissatisfactions arise.' Towards the realm of desire that is not in accordance with one's wishes, 'Favorable (agreeable) realms. Turning away from loving-kindness, hatred and jealousy arise. Creating various karmas.' Because of craving those realms, if the realms are not in accordance with one's mind, then vexation and hatred arise. Because of hatred and jealousy, anger arises. Because of anger, one kills, oppresses, torments, beats, and scolds others. Various evil karmas arise from this. It can also be said that because the realm is in accordance with one's loving mind, one develops attachment and indulgence, leading to various evil karmas such as promiscuity, theft, drinking, eating, encroachment, and false speech. What is not mentioned in the text is omitted. The 'various' refers to the ten non-virtuous actions, etc. 'Therefore, one is reborn in hells and as hungry ghosts.' This is the retribution of the three evil paths. The animal realm is not mentioned to make the sentence smooth and elegant. It can be inferred from the previous two cases, or it may have been omitted during translation and transcription. In terms of meaning, it must include the animal realm. Therefore, the Avatamsaka Sutra says: 'The ten non-virtuous karmic paths, the highest leads to hell, the middle leads to the animal realm, and the lowest leads to the hungry ghost realm.' Second, the joyful retribution of virtuous karma. 'Knowing that desire is detestable,' knowing that the mind of craving desire is the root of evil paths, one deeply generates aversion and detachment towards those realms of desire. 'Loving and hating karmic paths,' because of fearing those evil paths, one does not create evil causes, and one deeply generates love and joy towards the gate of abandoning evil dharmas. 'Abandoning evil and delighting in good,' for example, because of craving desire, one creates evil karma. Now knowing that desire is detestable, one abandons the ten non-virtuous actions and delights in the ten virtuous actions. 'Again appearing as gods and humans,' this is the joyful retribution. The Avatamsaka Sutra says: 'The ten virtuous karmic paths are the cause of rebirth as humans and gods.' Judging it as joyful retribution is a rough way of speaking. If we talk about the eight sufferings in the human realm, and the five signs of decay in the heavens, and the cutting, harming, banishing, and expelling of beings in the earthly realm, how can one avoid suffering? If we open up the Asura path among the heavens, ghosts, and animals, then there are six paths. Third, the retribution of unwavering karma. 'Also knowing'

諸愛可厭惡故棄愛樂舍還滋愛本　知其愛惡愛善俱未免苦。棄彼愛心樂修舍法。舍法即四禪八定。而不知樂舍之心還同彼愛。故云還滋愛本。

便現有為增上善果　上二界殊勝依正二報也。由於欲界修得此定。各隨其地而生彼天。二總結。

皆輪迴故　愛為根本故皆輪迴。

不成聖道　不了自心故非聖道。前指無明此標貪愛。發潤備矣。然十惡業一向須除。十善八定則但除其病。第二勸斷文三。初正勸。

是故眾生欲脫生死免諸輪迴。先斷貪慾及除愛渴　既知生死皆由貪愛故。欲脫生死先斷此二。遠公報應論云。夫事起必由其心。報應必由於事。是故自報以觀事而事可變。舉事以責心而心可反。渴者喻其至切。二通妨。恐有難云。若爾云何菩薩亦有貪愛故受生邪。故下通云。

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　菩薩示現受生。非愛為本。但以大悲益人為利。欲行教化。須現受生示同凡夫同事利物。故凈名云。眾生病則菩薩病。示現等者悲深也。非愛者智深也。三顯益。

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　先能除舍方可勤求。如出礦金始堪為器。故首楞云。如是貪慾。有名鬼

【現代漢語翻譯】現代漢語譯本：因為諸多的愛戀會令人厭惡，所以要拋棄愛戀的快樂，修習舍心，但這反而會滋長愛戀的根本。因為知道喜愛和厭惡，即使是喜愛善良，都無法避免痛苦。拋棄那些愛戀之心，快樂地修習舍法（舍法即四禪八定），卻不知道快樂的舍心也和那些愛戀一樣。所以說反而會滋長愛戀的根本。便會顯現有為的增上善果，指的是上二界殊勝的依報和正報。由於在欲界修習得到這種禪定，各自隨著所處的境界而生到相應的色界天和無色界天。這是對以上兩種情況的總結。因為一切都在輪迴之中，而愛是輪迴的根本原因。因為不瞭解自己的心，所以不是聖道。前面指的是無明，這裡標明的是貪愛。發端和滋潤都已經完備了。然而，十惡業必須徹底去除，十善和八定只是去除它們的弊病。第二部分是勸誡斷除貪愛的文字，分為三部分。首先是正式的勸誡：因此，眾生如果想要脫離生死，免除各種輪迴，首先要斷除貪慾，去除愛戀的渴求。既然知道生死都是由貪愛引起的，想要脫離生死，首先要斷除這二者。《遠公報應論》說：『事情的發生一定有其內在的原因，報應的產生一定基於所做的事情。因此，通過觀察報應來審視事情，事情就可以改變；通過舉出事情來責問內心，內心就可以反省。』渴求，是用來比喻貪愛的至深至切。第二部分是消除疑慮。恐怕有人會質疑說：『如果這樣，為什麼菩薩也有貪愛而受生呢？』所以下面解釋說：善男子，菩薩變化示現在世間，不是以愛為根本，而是以慈悲之心，令眾生捨棄愛戀。假借各種貪慾而進入生死。菩薩示現受生，不是以愛為根本，而是以大悲心利益眾生。想要施行教化，必須示現受生，表現得和凡夫一樣，做著同樣的事情來利益眾生。所以《凈名經》說：『眾生生病，菩薩也會生病。』示現種種行為是因為菩薩的悲心深重，不是因為愛戀，是因為菩薩的智慧深遠。第三部分是顯示利益：如果末法時代的一切眾生，能夠捨棄各種慾望，去除憎恨和愛戀，永遠斷絕輪迴，勤奮地尋求如來的圓覺境界，那麼在清凈心中就能開悟。首先能夠去除捨棄，才可以勤奮地尋求，就像從礦石中提煉出來的黃金，才可以用來製作器物。所以《首楞嚴經》說：『像這樣的貪慾，名為鬼。』

【English Translation】 English version: Because various loves can be disgusting, one should abandon the joy of love and cultivate detachment, but this instead nourishes the root of love. Knowing that both love and hate, even loving goodness, cannot avoid suffering. Abandon those loving thoughts and happily cultivate the Dharma of detachment (which is the four Dhyanas and eight Samadhis), but without realizing that the joyful mind of detachment is the same as those loves. Therefore, it is said that it instead nourishes the root of love. Then there will be manifest the superior good results of conditioned existence, referring to the excellent retributions of the environment and the body in the upper two realms (Rupa and Arupa). Because of cultivating this Samadhi in the desire realm (Kama-dhatu), each is born in those heavens according to their respective realms. This is a summary of the above two situations. Because everything is in Samsara (輪迴, reincarnation), and love is the root cause of Samsara. Because one does not understand one's own mind, it is not the holy path. The former refers to ignorance (無明, avidyā), and this indicates craving (貪愛, tṛṣṇā). The beginning and nourishment are complete. However, the ten non-virtuous actions (十惡業, daśa akuśalāni) must be completely removed, while the ten virtuous actions (十善, daśa kuśalāni) and eight Samadhis only remove their defects. The second part is the text of exhortation to cut off craving, divided into three parts. First is the formal exhortation: Therefore, if sentient beings want to escape birth and death and avoid all kinds of Samsara, they must first cut off craving and remove the thirst for love. Since it is known that birth and death are caused by craving, to escape birth and death, one must first cut off these two. Yuan Gong's Treatise on Retribution says: 'The occurrence of an event must have its internal cause, and the generation of retribution must be based on the actions done. Therefore, by observing retribution to examine the event, the event can be changed; by citing the event to question the heart, the heart can reflect.' Thirst is used to describe the depth and intensity of craving. The second part is to eliminate doubts. Fearing that someone might question: 'If so, why do Bodhisattvas also have craving and take birth?' Therefore, the following explains: Good man, Bodhisattvas manifest in the world not with love as the root, but with compassion, causing sentient beings to abandon love. They borrow various cravings to enter birth and death. Bodhisattvas manifest to take birth, not with love as the root, but with great compassion to benefit sentient beings. To carry out teaching, they must manifest to take birth, appearing the same as ordinary people, doing the same things to benefit sentient beings. Therefore, the Vimalakirti Sutra says: 'When sentient beings are sick, Bodhisattvas are also sick.' Manifesting various behaviors is because the Bodhisattva's compassion is deep, not because of love, but because the Bodhisattva's wisdom is profound. The third part is to show the benefits: If all sentient beings in the Dharma Ending Age (末法時代, Mòfǎ Shídài) can abandon all desires, remove hatred and love, forever cut off Samsara, and diligently seek the perfect enlightenment realm of the Tathagata (如來, Rúlái), then they can awaken in the pure mind. First, being able to remove and abandon, then one can diligently seek, just like gold refined from ore, which can then be used to make utensils. Therefore, the Surangama Sutra says: 'Such craving is called a ghost.'

倫。無名天趣。有無相傾起輪迴性。有無二無無二亦滅。于佛菩提方可希冀。問從前但云貪愛。何故此云及除憎愛。答由愛身愛境。境違于情或身被惱。故生憎也。是知憎亦由愛。故雖兼憎意但說愛。二明種性令知者。謂由前說始終動靜乃至思度佛境皆是輪迴。故彌勒問其種性。意云。比聞余教只言五道輪迴。今何得三乘行人亦未能免。故佛為說。由本貪慾顯出五性。故屬輪迴。不以悟凈圓覺為本因故。然菩薩性中修證行相。但除其病不除其法。余如廣疏。文中二一總標因依。

善男子。一切眾生由本貪慾。發揮無明。顯出五性差別不等　厭惡樂善。三乘教熏積習既深遂成別性。楞伽云。隨說彼而成。皆名教熏起。

依。二種障而現深淺　若遇邪師教者。則於人法二我極為堅執。名之為深。若遇二乘人說人空理。於法雖未離愚。於人已無堅執。對前為淺。若遇菩薩及佛。深淺相望可知。二別釋差等文二。一所依。二障。

云何二障　依起信釋。

一者理障礙正知見　根本無明也。不達法界性相。是礙正知見義故。故彼論云。是心從本已來自性清凈。以不達一法界故。心不相應。忽然念起名為無明。

二者事障續諸生死　六種染心也。三細乃至起業受報。是續生死義故。故彼論云。此清

【現代漢語翻譯】現代漢語譯本：倫。無名天趣（無法用語言描述的自然趣味）。有和無相互傾軋，產生了輪迴的本性。有和無這二者都不存在，有和無的對立也消滅，這樣才能對佛的菩提有所期望。問：之前只說貪愛，為什麼這裡又說要去除憎愛？答：因為愛自身，愛外境。外境違背了自己的情感，或者自身受到困擾，所以產生憎恨。由此可知，憎恨也是由愛而生。所以雖然兼有憎恨的意思，但只說愛。第二點是說明種性，讓人們瞭解。因為前面說過，從始至終的動靜，乃至思量佛的境界，都是輪迴。所以彌勒菩薩問它的種性。意思是說，之前聽其他教派只說五道輪迴，現在為什麼三乘的修行人也不能避免？所以佛為他們解釋說，由於原本的貪慾，顯現出五種不同的根性，所以屬於輪迴。不是以覺悟清凈的圓覺作為根本原因。然而菩薩的根性中，修證的行相，只是去除其病，不去除其法。其餘的就像廣疏中說的那樣。文中分為兩部分，第一部分是總的標明原因和依據。善男子，一切眾生由於原本的貪慾，發揮了無明，顯現出五種根性的差別不等。厭惡、樂於行善，三乘的教法熏習積累得很深，就形成了不同的根性。《楞伽經》說，隨著所說的而形成，都叫做教法熏習而產生。依據。兩種障礙而顯現深淺。如果遇到邪師的教導，那麼對於人我和法我的執著就會非常堅固，這叫做深。如果遇到二乘人說人空的道理，對於法雖然還沒有脫離愚昧，但是對於人已經沒有堅固的執著，相對於前面來說就淺。如果遇到菩薩和佛，深淺的對比就可以知道了。第二部分是分別解釋差別和不等，分為兩部分。第一部分是所依據的，第二部分是兩種障礙。什麼是兩種障礙？依據《起信論》來解釋。第一種是理障，障礙正確的知見。也就是根本無明。不通達法界的體性和現象，這就是障礙正確知見的含義。所以《起信論》說，這個心從本來就是自性清凈的，因為不通達一法界，心不相應，忽然念頭產生，就叫做無明。第二種是事障，延續各種生死。也就是六種染污的心。三細乃至產生業力，承受果報，這就是延續生死的含義。所以《起信論》說，這個清

【English Translation】 English version: Lun. Nameless natural interest (natural interest that cannot be described in words). The conflict between existence and non-existence gives rise to the nature of Samsara. When both existence and non-existence cease to exist, and the opposition between them is also extinguished, then one can hope for the Bodhi of the Buddha. Question: Previously, only greed and love were mentioned, why is it said here that hatred should also be removed? Answer: Because of love for oneself and love for the external environment. When the external environment goes against one's emotions, or when one is troubled, hatred arises. From this, it can be known that hatred also arises from love. Therefore, although it includes the meaning of hatred, only love is mentioned. The second point is to explain the nature of the seed, so that people can understand. Because it was said earlier that the movement and stillness from beginning to end, and even the contemplation of the Buddha's realm, are all Samsara. Therefore, Maitreya (Buddha of the future) Bodhisattva asks about its nature. The meaning is, previously, hearing other sects only talk about the five paths of Samsara, why can't the practitioners of the Three Vehicles avoid it now? Therefore, the Buddha explains to them that due to the original greed and desire, five different natures are manifested, so they belong to Samsara. It is not based on enlightenment, purity, and perfect awareness as the fundamental cause. However, in the nature of a Bodhisattva, the practice of cultivation and realization only removes its illness, not its Dharma. The rest is as described in the extensive commentary. The text is divided into two parts, the first part is the general indication of the cause and basis. 'Good men, all sentient beings, due to their original greed and desire, develop ignorance, and manifest five kinds of natures that are different and unequal. Disgust, delight in doing good, the teachings of the Three Vehicles are deeply accumulated, and different natures are formed. The Lankavatara Sutra says, 'Following what is said, they are all called arising from the influence of teachings.' Basis. Two kinds of obstacles manifest depth. If one encounters the teachings of an evil teacher, then the attachment to the ego of person and the ego of Dharma will be very firm, which is called deep. If one encounters people of the Two Vehicles speaking about the principle of the emptiness of person, although one has not yet escaped ignorance regarding the Dharma, one no longer has firm attachment to the person, which is shallow compared to the former. If one encounters Bodhisattvas and Buddhas, the comparison of depth can be known. The second part is to separately explain the difference and inequality, divided into two parts. The first part is what it is based on, and the second part is the two obstacles. What are the two obstacles? Explained according to the Awakening of Faith. The first is the obstacle of principle, which obstructs correct knowledge and views. That is, fundamental ignorance. Not understanding the nature and phenomena of the Dharma realm, this is the meaning of obstructing correct knowledge and views. Therefore, the Awakening of Faith says, 'This mind has been inherently pure from the beginning, because it does not understand the one Dharma realm, the mind is not in accordance, and suddenly a thought arises, which is called ignorance.' The second is the obstacle of phenomena, which continues various births and deaths. That is, the six kinds of defiled minds. The three subtle aspects and even the generation of karma and the receiving of retribution, this is the meaning of continuing birth and death. Therefore, the Awakening of Faith says, this pure

凈心為無明所染。有其染心。染心義者。名煩惱礙等。廣如彼說。二能依五性文三。一徴。

云何五性　此皆新熏。不同法相宗中本有之說。兩宗五性義見懸譚。今此又與彼所引楞伽等文大同小異。如文詳之。二釋中二。一總明未熏。

善男子。若此二障未得斷滅名未成佛　本以發心修證約斷二障。故成五性。此都不斷故非五數。亦未發心遇教。故言未熏。若據楞伽之文。即當第五無性。二熏成五性文四。一二乘性合辨二也。

若諸眾生永舍貪慾。先除事障未斷理障　知生死苦止息攀緣。故云除事。其實未能除三細也。意責不先悟理但先除事。故有先除未斷之言。

但能悟入聲聞緣覺　障有事理。執有人法。今唯斷於前。故云但能。

未能顯住菩薩境界　雖至長者之家。猶在後園除糞。止宿草菴未敢當堂。故云爾也。二菩薩性。

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　此約地前以辨其相。故言已伏。

若事理障已永斷滅即入如來微妙圓覺滿足菩提及大涅槃　此約入地乃至果位以辨其相。故言永斷及菩提等。三不定性。

善男子。一切眾生皆證圓覺　定知身心本來具有。以已證知一切有情無不是覺。譯經

【現代漢語翻譯】現代漢語譯本凈心被無明所染污，因此有被染污的心。所謂『染心』的意思，就是指煩惱障等，詳細的解釋可以參考其他相關論述。接下來討論能依五性的內容。首先提出問題：『什麼是五性？』這些都是後天熏習而成的，不同於法相宗所說的本有五性之說。兩宗關於五性的意義可以參考其他論述。現在這裡所說的五性，與之前引用的《楞伽經》等經文內容大同小異，可以仔細研讀經文。在解釋部分分為兩點。第一點，總的說明未熏習的狀態：『善男子，如果這兩種障礙（事障和理障）沒有斷滅，就不能稱為成佛。』本來是通過發菩提心，修證來斷除這兩種障礙，從而成就五性。如果這兩種障礙都沒有斷除，就不能算作五性，也沒有發起菩提心，沒有遇到教法，所以說是未熏習。如果按照《楞伽經》的說法，就屬於第五種無性。第二點，說明熏習成就五性的情況，分為四點。第一點，將聲聞乘性和緣覺乘性合在一起辨析：『如果眾生永遠捨棄貪慾，先去除事障，但沒有斷除理障。』因為知道生死是苦，停止攀緣，所以說去除事障。但實際上並沒有去除三細惑。這裡責備不先領悟真理，只是先去除事障，所以說『先除未斷』。『只能領悟進入聲聞乘和緣覺乘的境界。』事障和理障，執著於人我和法我。現在只是斷除了前者，所以說『只能』。『不能顯現安住于菩薩的境界。』雖然到了長者之家，仍然在後花園裡除糞，住在草菴里，不敢進入廳堂。第二點，菩薩性：『善男子，如果末世的一切眾生，想要進入如來大圓覺海，首先應當發願，勤奮斷除事障和理障。』兩種障礙被降伏，就能領悟進入菩薩的境界。這裡是從地上菩薩之前的情況來辨析菩薩的相狀，所以說是『已伏』。『如果事障和理障已經永遠斷滅，就進入如來的微妙圓覺，達到圓滿的菩提和大涅槃。』這裡是從入地菩薩乃至佛果位來辨析菩薩的相狀，所以說是『永斷』以及『菩提』等。第三點，不定性：『善男子，一切眾生都證得圓覺。』一定知道身心本來就具有圓覺的本性。因為已經證知一切有情眾生沒有不是覺悟的。

【English Translation】 English version The pure mind is defiled by ignorance, hence there is a defiled mind. The meaning of 'defiled mind' refers to afflictive obstructions (煩惱礙, fan nao ai) etc., as explained in detail elsewhere. Next, we discuss the dependent five natures (五性, wu xing). First, a question is raised: 'What are the five natures?' These are all newly acquired through conditioning, unlike the inherent five natures as taught in the Faxiang School (法相宗, Fa xiang Zong). The meaning of the five natures in the two schools can be found in other discussions. The five natures discussed here are largely similar to the texts cited from the Lankavatara Sutra (楞伽經, Leng qie jing), with minor differences, as detailed in the text. The explanation is divided into two points. First, a general explanation of the unconditioned state: 'Good man, if these two obstructions (事障, shi zhang and 理障, li zhang) have not been eradicated, one cannot be called a Buddha.' Originally, it is through generating the Bodhi mind and cultivating to eradicate these two obstructions that the five natures are achieved. If these two obstructions are not eradicated, they cannot be considered as the five natures, and one has not generated the Bodhi mind or encountered the teachings, hence it is said to be unconditioned. According to the Lankavatara Sutra, this would belong to the fifth, naturelessness (無性, wu xing). Second, the text explains the conditioning that achieves the five natures, divided into four points. First, the Sravaka nature (聲聞乘性, sheng wen cheng xing) and Pratyekabuddha nature (緣覺乘性, yuan jue cheng xing) are discussed together: 'If sentient beings forever abandon greed, first removing the phenomenal obstructions (事障, shi zhang) but not eradicating the principle obstructions (理障, li zhang).' Because they know that samsara is suffering and cease clinging, it is said that they remove the phenomenal obstructions. But in reality, they have not eradicated the three subtle defilements (三細惑, san xi huo). Here, it is criticized that they do not first realize the truth, but only remove the phenomenal obstructions, hence it is said 'first removing but not eradicating'. 'They can only realize and enter the realm of Sravakas and Pratyekabuddhas.' There are phenomenal and principle obstructions, clinging to the self and phenomena. Now, only the former is eradicated, hence it is said 'only'. 'They cannot manifest and abide in the realm of Bodhisattvas.' Although they have arrived at the house of the elder, they are still removing dung in the backyard, dwelling in a grass hut, and not daring to enter the hall. Second, the Bodhisattva nature (菩薩性, pu sa xing): 'Good man, if all sentient beings in the degenerate age wish to enter the great perfect enlightenment sea (大圓覺海, da yuan jue hai) of the Tathagata, they should first make a vow and diligently eradicate the phenomenal and principle obstructions.' When the two obstructions are subdued, they can realize and enter the realm of Bodhisattvas. Here, the characteristics of Bodhisattvas before the Bhumis (地, di) are analyzed, hence it is said 'subdued'. 'If the phenomenal and principle obstructions have been forever eradicated, they enter the subtle perfect enlightenment of the Tathagata, attaining perfect Bodhi (菩提, pu ti) and great Nirvana (涅槃, nie pan).' Here, the characteristics of Bodhisattvas from the Bhumis to the fruition of Buddhahood are analyzed, hence it is said 'forever eradicated' and 'Bodhi' etc. Third, the indeterminate nature (不定性, bu ding xing): 'Good man, all sentient beings realize perfect enlightenment.' It is certain that the body and mind inherently possess the nature of perfect enlightenment. Because it has been realized that all sentient beings are enlightened.

訛也。應云證諸眾生皆有圓覺。

逢善知識。依彼所作因地法行。爾時修習便有頓漸　覺性雖圓遇教不同。欣趣有異故。

若遇如來無上菩提正修行路。根無大小皆成佛果　遇于勝教皆成。即明無別定性。反明不遇勝緣則隨所聞成小。文無者略也。由此名不定性。故上標頓漸。四外道性。

若諸眾生雖求善友。遇邪見者未得正悟。是則名為外道種性　內心雖勝。宿遇邪宗既熏其心。積習成種。故於聖道難起信心。上明邪種也。下明師過云。

邪師過謬非眾生咎　意顯此性定是新熏非自本有。故云非眾生咎。前諸種性亦例此知。但文略也。則知眾生本同覺性。但遇教成差有大有小有邪有正。故知發心之者。切須善辨宗途。然余經論目第五性云無性者。但明本來不覺染心相續。未有邪正師教所熏。無三乘種故聞亦不信。由此濫于本有。今云外道性者。決了新熏之義彰矣。三結。

是名眾生五性差別　二答修悲智。既識輪迴之病用心。免落異宗。即須依解修行速求證入。然菩薩修行不出悲智二利。故須明之。前問中先智后悲。今答則先悲后智。意表即智之悲即悲之智無先無後。故互明之。文中二。初悲。

善男子。菩薩唯以大悲方便。入諸世間　前問云。當設幾種教化方便。今答意云

【現代漢語翻譯】現代漢語譯本：這是錯誤的。應該說證悟到所有眾生都具有圓滿覺性（圓滿覺悟的本性）。

遇到善知識（好的導師）。依隨他們所教導的因地法門修行。這時修習就有了頓悟和漸悟的區別。覺性雖然圓滿，但遇到的教法不同，欣慕追求的方向也有差異。

如果遇到如來（佛陀）無上菩提（最高的覺悟）的正修行道路，無論根器大小，都能成就佛果。遇到殊勝的教法都能成就，這表明沒有固定的根性差別。反過來說明，如果沒有遇到殊勝的因緣，就會隨所聽聞的教法而成就小乘果位。經文中沒有明確說明這一點，是省略了。因此稱為不定性。所以上面標明了頓悟和漸悟。四種外道根性。

如果眾生雖然尋求善友，但遇到邪見之人，未能得到正確的覺悟，這就稱為外道種性（錯誤的信仰）。內心雖然殊勝，但由於宿世遇到邪宗，已經被薰染了內心，長期積累形成了習氣，因此對於聖道難以生起信心。上面說明了邪惡的種子。下面說明了導師的過失：

邪惡導師的過錯，不是眾生的罪過。意思是說這種根性一定是新薰染的，不是自身本來就有的。所以說不是眾生的罪過。前面的各種根性也可以依此類推來理解，只是經文中省略了。由此可知眾生本來都具有相同的覺性，只是由於遇到的教法不同，成就的程度有大有小，有邪有正。所以要知道發心修行的人，一定要善於辨別宗派的途徑。然而其他經論將第五種根性稱為無性，只是說明本來沒有覺悟，染污的心念相續不斷，沒有被邪正導師的教法所薰染，沒有三乘的種子，所以聽聞了也不相信。因此容易與本有的覺性混淆。現在說外道根性，明確了新薰染的含義。

這就是眾生五種根性的差別。第二部分回答修習悲智的問題。既然認識到輪迴的病根，用心避免落入不同的宗派，就必須依隨正確的理解修行，迅速求得證悟。然而菩薩的修行離不開悲和智兩種利益眾生的方法，所以必須明白這一點。前面提問中先問智后問悲，現在回答則先說悲后說智，意思是表明即是智慧的慈悲，即是慈悲的智慧，沒有先後之分，所以互相說明。文中分為兩部分，首先是悲：

善男子，菩薩唯獨以大悲的方便，進入各種世間。

【English Translation】 English version: This is an error. It should be said that all beings are enlightened with perfect enlightenment (the nature of perfect enlightenment).

Meeting good teachers (good mentors). Relying on the causal ground Dharma practices taught by them. At this time, cultivation will have sudden and gradual enlightenment. Although the enlightened nature is perfect, the teachings encountered are different, and the direction of admiration and pursuit is also different.

If one encounters the right path of practice of Anuttara-Samyak-Sambodhi (highest enlightenment) of the Tathagata (Buddha), regardless of the capacity of the roots, one can achieve Buddhahood. Encountering excellent teachings can lead to achievement, which indicates that there is no fixed nature. Conversely, it shows that if one does not encounter excellent conditions, one will achieve the Hinayana fruit according to what one hears. The sutra does not explicitly state this, it is omitted. Therefore, it is called indeterminate nature. Therefore, the above indicates sudden and gradual enlightenment. The four types of heretical natures.

If sentient beings seek good friends but encounter those with wrong views and fail to attain correct enlightenment, this is called the heretical nature (wrong beliefs). Although the inner mind is excellent, it has been tainted by heretical sects in past lives, and long-term accumulation has formed habits, making it difficult to generate faith in the holy path. The above explains the evil seeds. The following explains the faults of the teacher:

The fault of an evil teacher is not the fault of sentient beings. It means that this nature must be newly acquired and not inherent. Therefore, it is said that it is not the fault of sentient beings. The previous various natures can also be understood by analogy, but the sutra omits them. From this, it can be known that all beings originally have the same enlightened nature, but due to the different teachings encountered, the degree of achievement varies, with some being evil and some being righteous. Therefore, those who aspire to practice must be good at distinguishing the paths of sects. However, other sutras and treatises refer to the fifth nature as having no nature, only explaining that there is originally no enlightenment, and the defiled mind continues without interruption, not being influenced by the teachings of evil or righteous teachers, and having no seeds of the Three Vehicles, so they do not believe even when they hear it. Therefore, it is easy to confuse with the inherent enlightened nature. Now, saying heretical nature clarifies the meaning of newly acquired.

These are the differences in the five natures of sentient beings. The second part answers the question of cultivating compassion and wisdom. Since one recognizes the root cause of samsara and strives to avoid falling into different sects, one must practice according to the correct understanding and quickly seek enlightenment. However, the practice of Bodhisattvas cannot be separated from the two methods of benefiting sentient beings: compassion and wisdom, so it is necessary to understand this. In the previous question, wisdom was asked before compassion, but now the answer is to talk about compassion before wisdom, meaning that compassion is wisdom and wisdom is compassion, there is no before or after, so they explain each other. The text is divided into two parts, the first is compassion:

Good man, Bodhisattvas enter all worlds solely through the expedient means of great compassion.

。但以大悲方便示現種種形相。順逆隨時無定種數。言唯以大悲方便者。雖遇種種之機。唯用此二各隨其類而應化也。但有大悲必能普化。但有方便必稱根宜無其過累。故思益經云。眾生行世間而不知世間。菩薩行世間明瞭世間相。世間虛空相。虛空亦無相。菩薩知如是。不染於世間。

開發未悟　令知妄法本空真法本凈。

乃至示現種種形相　如觀音隨三十二類而應其身。

逆順境界　論云。或為眷屬親友。或為怨家。能令眾生增長善根。若見若聞得利益故。

與其同事　四攝中之一也意該餘三。餘三者。佈施愛語利行。

化令成佛　不取余乘。故法華云。我本立誓願。欲令一切眾。如我等無異。

皆依無始清凈願力　菩薩因地之時必發度生之愿。乘此願力所生之。處更不退轉。心若疲倦即憶昔願力。以自策勵所為。不是隨情故云皆依願力。又非希望報恩。亦非愛見之悲。故言清凈。云無始者。同體大悲稱性大愿性本具之。非別新得但由迷悟有發不發。發即無始。二智。

若諸末世一切眾生於大圓覺　此下正明大智上求菩提。對前大悲下化眾生。

起增上心　決定趣向。

當發菩薩清凈大愿　彌論諸行速至佛果若。無願力則多退轉。

應作是言。愿

【現代漢語翻譯】現代漢語譯本：但是（菩薩）以大悲心和善巧方便，示現種種不同的形相，順應或違逆各種情況，沒有固定的方式和數量。之所以說唯以大悲方便，是因為即使遇到各種不同的機緣，也只用大悲心和善巧方便這兩種方法，各自按照其類別來應機教化。只要有大悲心，必定能夠普遍教化眾生；只要有善巧方便，必定能夠契合眾生的根器，不會有過失。所以《思益經》說：『眾生在世間行走，卻不瞭解世間；菩薩在世間行走，卻明瞭世間的真相，世間的虛空相，虛空也沒有相。菩薩瞭解這些，就不會被世間所污染。』

開發未開悟的眾生，令他們知道虛妄的法本來是空性的，真實的法本來是清凈的。

乃至示現種種形相，就像觀音菩薩隨著三十二種不同的類別而應化其身。

順境和逆境，論中說：『或者作為眷屬親友，或者作為怨家，都能夠使眾生增長善根，無論是見到還是聽到，都能得到利益。』

與其同事，是四攝法（佈施、愛語、利行、同事）中的一種，這裡的意思包含了其餘三種。其餘三種是：佈施、愛語、利行。

教化眾生令其成就佛果，不取其他的乘。所以《法華經》說：『我最初立下誓願，想要讓一切眾生，都和我一樣沒有差別。』

都是依靠無始以來的清凈願力。菩薩在因地修行的時候，必定會發起度化眾生的願望。憑藉這種願力，所出生的地方都不會退轉。如果內心疲倦，就回憶起過去的願力，以此來鞭策自己，所作所為不是隨順自己的情感，所以說是依靠願力。又不是希望得到報恩，也不是出於愛見的悲憫，所以說是清凈的。說無始，是因為同體大悲和稱合自性的廣大誓願，是自性本來就具備的，不是另外新得到的，只是因為迷惑和覺悟，有發起和不發起的區別。發起就是無始的二智（根本智和后得智）。

如果末法時代的一切眾生，對於大圓覺（Dà Yuánjué）(偉大的圓滿覺悟) 以下正式闡明以大智慧向上尋求菩提，與前面以大悲心向下教化眾生相對應。

生起增上心（zēng shàng xīn）(增上的心)，決定地趣向（佛果）。

應當發起菩薩清凈大愿，廣泛地修持各種善行，迅速到達佛果。如果沒有願力，就會多有退轉。

應當這樣說：愿

【English Translation】 English version: However, (Bodhisattvas) manifest various forms with great compassion and skillful means, adapting to favorable or adverse circumstances, without fixed methods or numbers. The reason for saying 'solely with great compassion and skillful means' is that even when encountering various opportunities, they only use these two methods, each responding and transforming according to its category. With great compassion, one can universally transform all beings; with skillful means, one can perfectly suit their capacities without error. Therefore, the Si Yi Jing (思益經) (Siyi Sutra) says: 'Beings walk in the world but do not understand the world; Bodhisattvas walk in the world, clearly understanding the true nature of the world, the emptiness of the world, and emptiness itself has no form. Bodhisattvas understand this and are not defiled by the world.'

Developing those who are not yet enlightened, enabling them to know that illusory dharmas are inherently empty, and true dharmas are inherently pure.

Even manifesting various forms, like Avalokiteśvara (Guānyīn 觀音) adapting his body according to thirty-two different categories.

Favorable and adverse circumstances, the treatise says: 'Either as relatives and friends, or as enemies, they can enable beings to increase their roots of goodness, benefiting them whether they see or hear.'

Working together with them, is one of the Four Embracing Dharmas (Sì Shè Fǎ 四攝法) (giving, kind speech, beneficial action, and cooperation), and its meaning includes the other three. The other three are: giving, kind speech, and beneficial action.

Transforming beings to achieve Buddhahood, not taking other vehicles. Therefore, the Lotus Sutra (Fǎ Huá Jīng 法華經) says: 'I originally made a vow to make all beings like me, without any difference.'

All rely on the pure power of vows from beginningless time. When Bodhisattvas are practicing on the causal ground, they will surely make the vow to liberate beings. Relying on this power of vows, they will not regress in the places where they are born. If their minds are weary, they will recall their past vows to encourage themselves. Their actions are not according to their emotions, so it is said that they rely on the power of vows. Moreover, it is not hoping for gratitude, nor is it compassion based on love and attachment, so it is said to be pure. Saying 'beginningless' is because the great compassion of the same substance and the great vows that accord with the nature are inherent in the nature, not newly obtained. It is only because of delusion and enlightenment that there is a difference between arising and not arising. Arising is beginningless Two Wisdoms (èr zhì 二智) (Fundamental Wisdom and Acquired Wisdom).

If all beings in the degenerate age, regarding the Great Perfect Enlightenment (Dà Yuánjué 大圓覺) (Great Perfect Enlightenment), Below, it formally clarifies seeking Bodhi with great wisdom, corresponding to the previous transformation of beings with great compassion.

Arouse superior resolve (zēng shàng xīn 增上心) (superior mind), And resolutely aspire (to Buddhahood).

They should make the pure great vows of a Bodhisattva, Extensively cultivate various good deeds, and quickly reach Buddhahood. Without the power of vows, there will be much regression.

They should say: 'May'

我今者住佛圓覺。求善知識。莫值外道及與二乘　決定不趣余乘。不同前隨五性。故言莫值等。

依愿修行　亦是所為不隨情逐念。但依願力而自策勵。如前悲中所說。愿是總相通悲通智。故二段中皆說願力。具悲智愿即菩提心。

漸斷諸障　理雖頓悟其空。事乃漸除方盡。

障盡　即下解脫。

愿滿　即下證大圓覺。

便登解脫清凈法殿　障盡則行住坐臥一切時中觸向無非解脫故以清凈法殿喻之。

證大圓覺妙莊嚴域　愿滿則觸目對境。一切諸法無非圓覺。故以妙莊嚴域喻之。域謂強域。偈贊中二。全同長行。

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

示所斷也。長離而廣。此合而略。

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　隨順菩薩愿　　依止大涅槃

勸令斷也此及明種性亦長離此合。

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

上來究輪迴之根竟。

此下第四略分修證之位也。既顯覺智之源。復究輪迴之本。已知圓覺凡聖無殊。但未辦

【現代漢語翻譯】現代漢語譯本我現在安住于佛的圓覺境界，尋求善知識（kalyāṇa-mitra，指引正道的良師益友），不希望遇到外道（tīrthika，不信奉佛教的修行者）以及聲聞、緣覺二乘（śrāvaka-pratyekabuddha-yāna，小乘佛教的兩種修行方式），決心不趣向其他乘（yāna，佛教的修行道路）。這與之前隨順五種根性（pañca-gotra，眾生具有的五種不同根性）的情況不同，所以說『莫值』等等。

依照誓願修行，也是有所作為，而不是隨順情感和念頭。只是依靠誓願的力量來自我鞭策勉勵，如同前面在悲心中所說的那樣。誓願是總體的相，貫通悲心和智慧，所以在兩段經文中都說誓願的力量。具備悲心、智慧和誓願，就是菩提心（bodhicitta，覺悟之心）。

逐漸斷除各種障礙，在理上雖然頓悟了空性（śūnyatā，萬法皆空的真理），但在事相上需要逐漸去除才能完全斷盡。

障礙斷盡，就是下文所說的解脫（vimoksha，從煩惱束縛中解脫）。

誓願圓滿，就是下文所說的證得大圓覺（mahā-pariṇāma-buddhi，偉大的圓滿覺悟）。

便登上解脫清凈的法殿，障礙斷盡，那麼行住坐臥，一切時中，所接觸到的、所趨向的，無不是解脫，所以用清凈的法殿來比喻。

證得大圓覺的妙莊嚴國土，誓願圓滿，那麼觸目所及，面對一切境界，一切諸法無不是圓覺，所以用妙莊嚴國土來比喻。『域』是指疆域。偈頌中的內容，完全與長行文相同。

這時，世尊想要再次宣說這個義理，而說了偈頌：

彌勒（Maitreya，未來佛）你應當知道，一切諸眾生，不能得到大解脫，都是由於貪慾的緣故，墮落於生死輪迴之中。

這是指示所要斷除的。長行文詳細而廣泛，偈頌則概括而簡略。

如果能夠斷除憎恨和愛戀，以及貪婪、嗔怒和愚癡，不因為根性的差別，都能成就佛道。兩種障礙永遠消滅，尋求善知識而得到正確的覺悟，隨順菩薩的誓願，依止於大涅槃（mahā-nirvāṇa，徹底的寂滅）。

這是勸勉斷除煩惱。這裡以及說明種性的部分，長行文詳細，偈頌則概括。

十方諸菩薩，都以大悲願力，示現進入生死輪迴，現在的修行者，以及末法時代的眾生，勤奮斷除各種愛見，便能迴歸大圓覺。

以上是探究輪迴的根源完畢。

以下是第四部分，簡略地劃分修行和證悟的位次。既然已經顯明瞭覺悟智慧的源頭，又探究了輪迴的根本，已經知道圓覺在凡夫和聖人那裡沒有差別，只是還沒有辦到......

【English Translation】 English version I now abide in the Buddha's perfect enlightenment (圓覺, Yuanjue). I seek a good spiritual friend (善知識, kalyāṇa-mitra), hoping not to encounter those of externalist paths (外道, tīrthika) or the Two Vehicles (二乘, śrāvaka-pratyekabuddha-yāna). I am determined not to pursue other vehicles (乘, yāna), unlike before when I followed the Five Natures (五性, pañca-gotra). Hence, it is said, 'hoping not to encounter,' and so on.

Practicing according to vows is also acting with purpose, not following emotions and thoughts. It is relying on the power of vows to encourage oneself, as mentioned earlier in the context of compassion. Vows are the general aspect, encompassing both compassion and wisdom. Therefore, the power of vows is mentioned in both sections. Possessing compassion, wisdom, and vows is the mind of enlightenment (菩提心, bodhicitta).

Gradually severing all obstacles, although the emptiness (空性, śūnyatā) is realized instantaneously in principle, it is only through gradual removal in practice that they can be completely eliminated.

The exhaustion of obstacles is the liberation (解脫, vimoksha) mentioned below.

The fulfillment of vows is the attainment of great perfect enlightenment (大圓覺, mahā-pariṇāma-buddhi) mentioned below.

Then one ascends to the pure hall of liberation. When obstacles are exhausted, all actions, whether walking, standing, sitting, or lying down, at all times, and whatever one encounters or approaches, are nothing but liberation. Therefore, it is likened to a pure hall of Dharma.

Attaining the wonderfully adorned realm of great perfect enlightenment. When vows are fulfilled, everything one sees and encounters, all dharmas, are nothing but perfect enlightenment. Therefore, it is likened to a wonderfully adorned realm. 'Realm' refers to territory. The verses are entirely the same as the prose.

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

Maitreya (彌勒, future Buddha), you should know that all sentient beings cannot attain great liberation because of greed, and thus fall into the cycle of birth and death.

This indicates what should be severed. The prose is detailed and extensive, while the verses are concise and brief.

If one can sever hatred and love, as well as greed, anger, and ignorance, without regard to differences in nature, all can attain Buddhahood. The two obstacles are forever extinguished, seeking a teacher to gain correct enlightenment, following the vows of bodhisattvas, and relying on great nirvana (大涅槃, mahā-nirvāṇa).

This encourages the severing of afflictions. Here, as well as in the explanation of nature, the prose is detailed, while the verses are concise.

The bodhisattvas of the ten directions all manifest entering the cycle of birth and death with great vows of compassion. Practitioners of the present and sentient beings of the degenerate age diligently sever all attachments and views, and then return to great perfect enlightenment.

The above concludes the investigation into the root of reincarnation.

The following is the fourth part, briefly dividing the stages of practice and realization. Since the source of enlightened wisdom has been revealed, and the root of reincarnation has been investigated, it is known that perfect enlightenment is no different in ordinary beings and sages, but it has not yet been accomplished...

隨順圓覺之心從凡至聖如何差別。故次明之。言略分者。三賢統為一位。十地等覺合之一門。修即修圓覺。證即證圓覺圓覺無差。約修智以明位地。文四。初三之初。

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　同上。次陳辭句文中二。初慶前。

大悲世尊。為我等輩廣說如是不思議事　於一味凈覺之中。說輪迴本末種性差別雜染等法。而無乖失故不思議。

本所不見。本所不聞　立相之教染凈迢然。破相之宗染凈俱絕。今顯出覺性染凈融通。故此之前未曾聞見。

我等今者蒙佛善誘。身心泰然得大饒益　蕩除細惑。二請后中文二。一正問。

愿為諸來一切法眾。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　舉所正覺性。問能證位地。覺心一味因果皆差。二義既乖故須起問。二結益。

令末世眾生聞此聖教。隨順開悟漸次能入　下三唱仿前。

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　正說中長行二。一明圓覺無。證二明對機說證。初中二。一法二喻法

【現代漢語翻譯】現代漢語譯本：隨順圓覺（Yuanjue，指圓滿覺悟的本性）之心，從凡夫到聖人的差別是什麼？因此接下來進行闡明。簡略地說，三賢（Sanxian，指十住、十行、十回向）統歸為一個位次，十地（Shidi，菩薩修行的十個階段）和等覺（Dengjue，指接近佛陀的菩薩）合為一門。修行就是修圓覺，證悟就是證圓覺，圓覺本身沒有差別。這裡是根據修行的智慧來闡明位地。分為四個部分。這是最初三個部分中的第一個。

這時，清凈慧菩薩（Qingjinghui Pusa，菩薩名）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（與前文相同）。接下來是陳述言辭，分為兩部分。首先是慶幸之前所說。

『大悲世尊，為我們這些人廣泛地講述這樣不可思議的事情』——在同一的清凈覺性之中，講述輪迴的本末、種性的差別、雜染等等法，而沒有矛盾缺失，所以說是不可思議。

『本來沒有見到，本來沒有聽到』——建立相的教法，染和凈相差遙遠；破除相的宗義，染和凈都完全斷絕。現在顯露出覺性，染和凈互相融合貫通。因此在此之前沒有聽聞和見到。

『我們現在蒙佛的善巧引導，身心安泰，得到很大的利益』——盪滌清除細微的迷惑。第二部分是請求之後的內容，分為兩部分。第一是正式提問。

『希望為將要到來的一切修法大眾，再次宣說佛法之王的圓滿覺性，一切眾生以及諸位菩薩，如來世尊所證悟和得到的，有什麼差別？』——舉出所要證悟的覺性，詢問能證悟的位地。覺心是同一的，因和果卻有差別。這兩個意義既然有差異，所以需要提問。第二是總結利益。

『使末世的眾生聽聞這神聖的教誨，隨順開悟，逐漸能夠進入』——下面的三次唱誦仿照前面的形式。

說完這些話后，五體投地。這樣三次請求，始終反覆。這時，世尊告訴清凈慧菩薩說：『很好，很好。善男子，你們能夠為末世的眾生請問如來漸次的差別。你們現在仔細聽，我將為你們解說。』當時，清凈慧菩薩恭敬地接受教誨，心生歡喜，以及所有的大眾都默默地聽著。正式解說分為長行兩部分。第一是說明圓覺沒有證悟，第二是針對根機解說證悟。第一部分分為兩部分：一是法，二是比喻說明法。

【English Translation】 English version: What is the difference between ordinary beings and sages in accordance with the mind of Yuanjue (Perfect Enlightenment)? Therefore, it will be explained next. Briefly speaking, the Three Worthies (Sanxian, referring to the Ten Dwellings, Ten Practices, and Ten Dedications) are unified into one position, and the Ten Grounds (Shidi, the ten stages of a Bodhisattva's practice) and Equivalent Enlightenment (Dengjue, referring to a Bodhisattva close to Buddhahood) are combined into one gate. Cultivation is cultivating Yuanjue, and realization is realizing Yuanjue. Yuanjue itself has no difference. Here, the positions are explained based on the wisdom of cultivation. It is divided into four parts. This is the first of the initial three parts.

At this time, the Bodhisattva Qingjinghui (Qingjinghui Pusa, name of a Bodhisattva), in the assembly, immediately rose from his seat, prostrated at the Buddha's feet, circumambulated three times to the right, knelt with palms together, and said to the Buddha (same as before). Next is the statement of words, divided into two parts. First is congratulating the previous statement.

'Greatly compassionate World Honored One, for the sake of us, you have extensively explained such inconceivable matters'—within the same pure enlightenment, you explain the beginning and end of Samsara, the differences in nature, defilements, and other dharmas, without contradiction or omission, therefore it is said to be inconceivable.

'Originally not seen, originally not heard'—the teachings that establish forms, the defiled and the pure are far apart; the doctrines that break forms, both the defiled and the pure are completely cut off. Now the enlightened nature is revealed, the defiled and the pure are mutually integrated and interconnected. Therefore, before this, it has not been heard or seen.

'We are now guided by the Buddha's skillful means, our body and mind are peaceful, and we have obtained great benefits'—sweeping away subtle delusions. The second part is the content after the request, divided into two parts. The first is the formal question.

'May you, for the sake of all the Dharma assembly that will come, again proclaim the perfect enlightened nature of the Dharma King, what is the difference between what all sentient beings and all Bodhisattvas, the Thus Come One, the World Honored One, have realized and attained?'—raising the enlightened nature to be realized, asking about the position that can realize it. The enlightened mind is the same, but the cause and effect are different. Since these two meanings are different, it is necessary to ask. The second is to summarize the benefits.

'So that sentient beings in the future age, hearing this sacred teaching, can gradually enter in accordance with enlightenment'—the following three recitations imitate the previous form.

After saying these words, he prostrated with his five limbs to the ground. In this way, he requested three times, repeatedly from beginning to end. At this time, the World Honored One said to the Bodhisattva Qingjinghui: 'Excellent, excellent. Good man, you are able to ask about the gradual differences of the Thus Come One for the sake of sentient beings in the future age. Now listen carefully, and I will explain it to you.' At that time, the Bodhisattva Qingjinghui respectfully accepted the teaching with joy, and all the assembly listened silently. The formal explanation is divided into two parts in prose. The first is to explain that Yuanjue has no realization, and the second is to explain realization according to the capacity of the audience. The first part is divided into two parts: first, the Dharma, and second, the analogy to explain the Dharma.

二。初正明無證。后徴釋所以。今初。

善男子。圓覺自性非性　非前五性及貪愛等輪迴差別之性。

性有　前差別性皆有圓覺。

循(循隨)諸性起　圓覺不守自性。隨緣遍諸差別之性。諸性起時全覺性起故法身。不增不減經云。法身流轉五道。名曰眾生。

無取無證　非當情之境。

于實相中。實無菩薩及諸眾生　次下便自徴釋所以云。

何以故　何以無菩薩眾生。

菩薩眾生皆是幻化。幻化滅故無取證者　約有幻垢名曰眾生。對離幻垢名為菩薩。故二皆空。然前輪迴及此修證皆云無者。前似岸移。此如映象。二喻。

譬如眼根不自見眼。性自平等。無平等者　夫眼能見一切。唯不能自見眼根。又如眼光照矚物時。境則萬差見即是一。故云平等。但約于凡聖無分別勝劣之心。說平等義。亦無有能作平等之者。二對機說證文二。一總標大意。二證位階差。前中二。今初功用有殊。

眾生迷倒　眾生若無迷惑顛倒。則無差別之義。故先標此。約之以明證覺差別。迷倒之體即根本無明及三細六粗。論中亦約翻此。以顯始覺階位。

未能除滅一切幻化　執之為實。

于滅未滅　即論四位中前三覺前不覺后也。謂障習漸盡如一分塵盡一分鏡明。

【現代漢語翻譯】現代漢語譯本二。初正明無證。后征釋所以。今初。

善男子。圓覺自性非性　非前五性及貪愛等輪迴差別之性。（圓覺的自性不是固定的性質，不是指五種性質以及貪愛等導致輪迴的差別性質。）

性有　前差別性皆有圓覺。（各種性質都包含圓覺。）

循(循隨)諸性起　圓覺不守自性。隨緣遍諸差別之性。諸性起時全覺性起故法身。不增不減經云。法身流轉五道。名曰眾生。（圓覺不執著于自身固有的性質，隨著因緣遍及各種不同的性質。各種性質生起時，完全的覺性也隨之生起，所以說是法身。法身不增不減。《楞嚴經》說，法身在五道中流轉，就叫做眾生。）

無取無證　非當情之境。（沒有可以獲取或證明的東西，因為圓覺不是可以用情識來把握的境界。）

于實相中。實無菩薩及諸眾生　次下便自征釋所以云。（在實相中，實際上沒有菩薩和眾生。接下來就自己提問解釋原因，說：）

何以故　何以無菩薩眾生。（為什麼沒有菩薩和眾生呢？）

菩薩眾生皆是幻化。幻化滅故無取證者　約有幻垢名曰眾生。對離幻垢名為菩薩。故二皆空。然前輪迴及此修證皆云無者。前似岸移。此如映象。二喻。（菩薩和眾生都是幻化出來的。幻化消滅了，就沒有能獲取和證明的人。因為有幻垢所以叫做眾生，相對的，離開了幻垢就叫做菩薩。所以兩者都是空性的。然而前面說的輪迴和這裡說的修行證悟都說是『無』，前者像是岸邊的移動，後者像是鏡中的影像。這是兩種比喻。）

譬如眼根不自見眼。性自平等。無平等者　夫眼能見一切。唯不能自見眼根。又如眼光照矚物時。境則萬差見即是一。故云平等。但約于凡聖無分別勝劣之心。說平等義。亦無有能作平等之者。二對機說證文二。一總標大意。二證位階差。前中二。今初功用有殊。（比如眼睛不能自己看到自己。自性是平等的，沒有能使之平等的東西。眼睛能看到一切，唯獨不能看到自己的眼根。又如眼光照耀物體時，所照的境界千差萬別，但見性卻只有一個，所以說是平等。這裡只是就凡人和聖人沒有分別高下的心來說平等的意思，也沒有能使之平等的東西。這是針對不同根機的人說的兩種證明。一是總標大意，二是證明位階的差別。前面分兩種，現在說第一種，功用有差別。）

眾生迷倒　眾生若無迷惑顛倒。則無差別之義。故先標此。約之以明證覺差別。迷倒之體即根本無明及三細六粗。論中亦約翻此。以顯始覺階位。（眾生因為迷惑顛倒。眾生如果沒有迷惑顛倒，就沒有差別的意義了。所以先標出這一點，用來說明證悟覺性的差別。迷惑顛倒的本體就是根本無明以及三細六粗。論中也通過反過來闡述這些，來顯示始覺的階位。）

未能除滅一切幻化　執之為實。（不能夠去除消滅一切幻化，執著它們為真實。）

于滅未滅　即論四位中前三覺前不覺后也。謂障習漸盡如一分塵盡一分鏡明。（對於消滅與未消滅的狀態，就是《圓覺經》四種階位中的前三個階段，覺悟之前和不覺悟之後的狀態。指的是障礙和習氣逐漸消盡，就像一分塵土消盡，鏡子就明亮一分。）

【English Translation】 English version II. First, directly clarify the absence of attainment. Then, inquire and explain the reason. Now, the first:

『Good man, the self-nature of Perfect Enlightenment is non-nature』 – it is not the nature of the previous five natures, nor the differentiating nature of samsara such as greed and love. (The self-nature of Perfect Enlightenment is not a fixed nature; it does not refer to the five natures or the differentiating natures that lead to samsara, such as greed and love.)

『Nature exists』 – the previous differentiating natures all contain Perfect Enlightenment. (All natures contain Perfect Enlightenment.)

『Following (adhering to) all natures, it arises』 – Perfect Enlightenment does not cling to its own nature. It pervades all differentiating natures according to conditions. When all natures arise, the complete nature of enlightenment also arises; therefore, it is the Dharmakaya. It neither increases nor decreases. The Sutra says, 『The Dharmakaya flows through the five paths, and is called sentient beings.』 (Perfect Enlightenment does not cling to its own inherent nature; it pervades all different natures according to conditions. When all natures arise, the complete nature of enlightenment also arises, so it is called the Dharmakaya. The Dharmakaya neither increases nor decreases. The Shurangama Sutra says, 'The Dharmakaya flows through the five paths and is called sentient beings.')

『Without grasping, without attainment』 – it is not an object of emotional consciousness. (There is nothing to grasp or prove, because Perfect Enlightenment is not a state that can be grasped by emotional consciousness.)

『In true reality, there are actually no Bodhisattvas or sentient beings』 – Next, it inquires and explains the reason, saying:

『Why is this?』 – Why are there no Bodhisattvas or sentient beings?

『Bodhisattvas and sentient beings are all illusory transformations. Because illusory transformations cease, there are no attainers』 – Having illusory defilements is called sentient beings. Being apart from illusory defilements is called Bodhisattvas. Therefore, both are empty. However, the previous samsara and this cultivation and realization are both said to be 『non-existent.』 The former is like the shifting of the shore; the latter is like a reflection in a mirror. These are two metaphors. (Bodhisattvas and sentient beings are all illusory transformations. Because illusory transformations cease, there are no attainers. Because of illusory defilements, they are called sentient beings; in contrast, being apart from illusory defilements is called Bodhisattvas. Therefore, both are empty. However, the previously mentioned samsara and the cultivation and realization mentioned here are both said to be 'non-existent.' The former is like the shifting of the shore; the latter is like a reflection in a mirror. These are two metaphors.)

『For example, the eye-faculty cannot see itself. Its nature is naturally equal. There is no equalizer』 – The eye can see everything, but it cannot see its own eye-faculty. Also, when the light of the eye illuminates objects, the realms are infinitely different, but the seeing is one. Therefore, it is called equality. However, it speaks of the meaning of equality only in terms of not distinguishing between the superior and inferior minds of ordinary beings and sages. There is also no one who can make it equal. Two, in response to the occasion, there are two texts of proof. One, generally states the main idea. Two, proves the difference in stages. The former has two parts. Now, the first, the functions are different. (For example, the eye cannot see itself. Its nature is naturally equal, and there is nothing that makes it equal. The eye can see everything, but it cannot see its own eye. Also, when the light of the eye shines on objects, the realms it shines on are infinitely different, but the seeing nature is only one, so it is called equality. Here, it only speaks of the meaning of equality in terms of not distinguishing between the superior and inferior minds of ordinary people and sages, and there is nothing that can make it equal. These are two proofs spoken in response to different capacities. One is a general statement of the main idea, and the other is proof of the difference in stages. The former has two parts. Now, the first, the functions are different.)

『Sentient beings are deluded and inverted』 – If sentient beings were not deluded and inverted, there would be no meaning of difference. Therefore, this is stated first. It is used to clarify the difference between realization and enlightenment. The substance of delusion and inversion is fundamental ignorance and the three subtle and six coarse aspects. The treatise also uses the reverse of this to reveal the stages of initial enlightenment. (Sentient beings are deluded and inverted. If sentient beings were not deluded and inverted, there would be no meaning of difference. Therefore, this is stated first. It is used to clarify the difference between realization and enlightenment. The substance of delusion and inversion is fundamental ignorance and the three subtle and six coarse aspects. The treatise also uses the reverse of this to reveal the stages of initial enlightenment.)

『They have not yet eliminated all illusions』 – They cling to them as real. (They have not yet eliminated all illusions, clinging to them as real.)

『In extinction and non-extinction』 – This refers to the first three stages before enlightenment and after non-enlightenment in the four stages discussed in the treatise. It means that the obstacles and habits are gradually exhausted, just as when one part of dust is exhausted, one part of the mirror becomes clear. (Regarding the state of extinction and non-extinction, this refers to the first three stages before enlightenment and after non-enlightenment in the four stages discussed in the treatise. It refers to the gradual exhaustion of obstacles and habits, just as when one part of dust is exhausted, one part of the mirror becomes clear.)

妄功用中　七地已還皆是夢中修道。故華嚴有夢渡大河之喻。圓明證悟始知煩惱本無。則見能斷智慧功用亦是虛妄。如夢中以藥治病得差寤后則藥病俱無。故言妄功用也。

便顯差別　正是總標位地。二功極不異。

若得如來寂滅　諸佛同證此理故。

隨　與本相應。

順　無乖也非謂起心別求寂滅。

實無寂滅及寂滅者　無能所也。意明心念。不生不見有寂滅之法。亦無能寂滅者滅之令寂。二證位階差文中二。一明依位漸證。二明忘心頓證。初中四。一信位。二賢位。三聖位。四果位。此四即論中逆次約息除生住異滅四相粗細。寄顯反流四位以明始覺分齊也。然心性離念本無生滅。良由無明迷自真體鼓動起念。能令心體生住異滅從細至粗微著不同先後際異。先際最微名為生相。中間二三名住異相。后際最粗名為滅相。今因本覺不思議熏力。起厭求心。又因真如所流聞熏教法熏于本覺。益性解力。損無明能。漸向心源。始息滅相終息生相。朗然大悟覺了心源。本無所動今無始靜。平等平等無別始覺之異。大意如此。今以論意釋之。初信位者。論寄息于滅相。經文分三。一標具足凡夫。

善男子。一切眾生從無始來　此初一段未入信位。所以有此文者。不約凡迷即無位地。故先

【現代漢語翻譯】現代漢語譯本在虛妄功用的階段中，七地菩薩及以下都如同在夢中修行。所以《華嚴經》有夢中渡大河的比喻。只有圓滿明瞭地證悟，才能知道煩惱原本就是虛無的。因此，能斷煩惱的智慧功用也是虛妄的，如同在夢中用藥治病，病好了，醒來后藥和病都不存在了。所以說是虛妄功用。

『便顯差別』，正是總括地標明了各個位地。『二功極不異』，這兩種功用最終是沒有差異的。

『若得如來寂滅』，因為諸佛共同證得這個道理。

『隨』，是與本覺相應。

『順』，是沒有違背。不是說要另外生起心去尋求寂滅。

『實無寂滅及寂滅者』，是沒有能和所，意思是說，心念不生，就見不到有所謂寂滅之法，也沒有能使之寂滅的人或事物，使之歸於寂滅。二、證位階差，文中分為二：一是說明依位漸證，二是說明忘心頓證。初中四：一、信位，二、賢位，三、聖位，四、果位。這四位就是論中所說的，逆著息除生、住、異、滅四相的粗細，藉此來顯現反流的四位，以說明始覺的階段。然而，心性離念，本來就沒有生滅。正是由於無明迷惑了自身的真體，鼓動而生起念頭，才使得心體產生生、住、異、滅，從細微到粗顯，微弱和顯著不同，先後次第不同。先際最微細的叫做生相，中間的二三際叫做住異相，后際最粗顯的叫做滅相。現在因為本覺不可思議的熏習力量，生起厭離和尋求的心。又因為真如所流出的聞熏教法熏習本覺，增益了性解的力量，減損了無明的力量，逐漸向心源靠近，開始息滅滅相，最終息滅生相，從而朗然大悟，覺悟到心源本來就沒有動過，現在也沒有開始靜止，平等平等，沒有別的始覺的差異。大意就是這樣。現在用論的意義來解釋它。最初的信位，論中寄託于息滅滅相。經文分為三：一是標明具足凡夫。

『善男子，一切眾生從無始來』，這最初的一段還沒有進入信位。之所以有這段文字，是因為如果不從凡夫的迷惑來說，就沒有位地可言。所以先

【English Translation】 English version In the stage of false effort, the seventh Bhumi (地, stage of Bodhisattva) and below are like cultivating the path in a dream. Therefore, the Avatamsaka Sutra (華嚴經) has the metaphor of crossing a great river in a dream. Only with complete and clear enlightenment can one know that afflictions (煩惱) are originally non-existent. Thus, the wisdom that can cut off afflictions is also illusory, like using medicine to cure illness in a dream; when the illness is cured, upon awakening, both the medicine and the illness are gone. Therefore, it is called false effort.

'Then the differences appear,' precisely and comprehensively indicates the various stages. 'The two efforts are ultimately not different,' these two kinds of efforts ultimately have no difference.

'If one attains the Nirvana (寂滅) of the Tathagata (如來),' because all Buddhas (諸佛) jointly realize this principle.

'Follow' corresponds with the original enlightenment (本覺).

'Accord' means without contradiction. It does not mean to separately generate a mind to seek Nirvana.

'In reality, there is no Nirvana nor anyone who attains Nirvana,' there is no subject or object. It means that if the mind does not arise, one does not see the so-called Dharma (法) of Nirvana, nor is there anyone or anything that can cause it to be extinguished, causing it to return to stillness. Two, the differences in the stages of realization are divided into two in the text: one explains gradual realization based on stages, and the other explains sudden realization through forgetting the mind. The first is divided into four: one, the stage of faith (信位); two, the stage of the worthy (賢位); three, the stage of the saint (聖位); four, the stage of fruition (果位). These four stages are what the treatise refers to, reversing the elimination of the coarseness and fineness of the four characteristics of arising, abiding, changing, and ceasing (生、住、異、滅), using this to reveal the four stages of reversal of the flow, in order to explain the stages of initial enlightenment (始覺). However, the nature of the mind is apart from thought, and originally has no arising or ceasing. It is precisely because ignorance (無明) deludes one's own true essence, stirring and giving rise to thoughts, that the mind-essence produces arising, abiding, changing, and ceasing, from subtle to coarse, with different degrees of weakness and prominence, and different sequences. The most subtle initial moment is called the characteristic of arising (生相), the middle two or three moments are called the characteristics of abiding and changing (住異相), and the final and coarsest moment is called the characteristic of ceasing (滅相). Now, because of the inconceivable power of the perfuming of original enlightenment, the mind of aversion and seeking arises. Also, because the Dharma of hearing and perfuming flowing from Suchness (真如) perfumes the original enlightenment, increasing the power of understanding the nature, reducing the power of ignorance, gradually approaching the source of the mind, beginning to extinguish the characteristic of ceasing, and finally extinguishing the characteristic of arising, thereby clearly and greatly awakening, realizing that the source of the mind originally has never moved, and now has not begun to be still, equal and equal, without other differences of initial enlightenment. The general idea is like this. Now, I will explain it with the meaning of the treatise. The initial stage of faith, in the treatise, is entrusted to extinguishing the characteristic of ceasing. The scripture is divided into three: one is to indicate the complete ordinary person.

'Good man, all sentient beings from beginningless time,' this initial section has not yet entered the stage of faith. The reason why there is this passage is that if one does not speak from the delusion of ordinary people, there would be no stages to speak of. Therefore, first

標此翻之彰信。即論文翻四相成四位之謂也。

由妄想我　我體元無妄想為有。四生九類無不皆然。

及愛我者　執為我故便生愛著。上句我體即所執也。此句我見即能執也。具明我義下自有文。

會不自知唸唸生滅　我體本無。唯心故有。心既唸唸無常。我亦唸唸生滅。故凈名云。是身如電。唸唸不住故。論云。一切眾生不名為覺。以從本來念念相續。故說無始無明。

故起憎愛耽著五欲　迷執之過也。由執我故。順我則愛違我則憎。故著五欲。二明聞法覺悟。

若遇善友。教令開悟　即聞熏也。

凈圓覺性　即內熏也。

發明起滅　慧照朗然顯發心性。無始妄習一時悟現。如寤時覺夢然迷時即起滅。妄念是我。故妄念不自見於妄念。如眼不自見。今既開悟心冥真覺。不以妄念為我。故以冥真之慧。照于起滅之念。起之與滅唸唸皆知。翻前曾不自知唸唸生滅。

即知此生性自勞慮　即此生滅之心。迷性之時性即起滅。妄念還自勞役心慮。千營萬計唸唸不停。三明息妄隨真。

若復有人勞慮永斷　絕求作之心。

得法界凈　若理法界。則法界體中絕諸勞慮塵境不生。名之為凈。若事法界。則分別念慮之心差別塵境之法。十八界等當體不生。名之為凈。

【現代漢語翻譯】現代漢語譯本：『標此翻之彰信』，就是說論文中翻譯四相成為四位的意思。

『由妄想我』，我的本體原本沒有，因為妄想才認為有。四生九類的眾生沒有不是這樣的。

『及愛我者』，因為執著于『我』，所以產生愛戀執著。上一句的『我體』就是所執著的，這一句的『我見』就是能執著的。關於『我』的含義，下面自有說明。

『會不自知唸唸生滅』，我的本體本來就沒有，只是因為心才有。心既然唸唸無常，『我』也念念生滅。所以《維摩詰經》說：『這個身體像閃電，唸唸不住。』《楞伽經》說：『一切眾生不名為覺悟，因為從本來就念念相續，所以說無始無明。』

『故起憎愛耽著五欲』，這是迷惑執著的過失。因為執著于『我』，順從『我』就愛，違背『我』就憎恨，所以貪戀五欲。下面第二點說明聞法覺悟。

『若遇善友，教令開悟』，這就是聞法的熏習。

『凈圓覺性』，這就是內在的熏習。

『發明起滅』，智慧的光芒顯發心性，無始以來的虛妄習氣一時覺悟顯現。就像睡醒時覺悟夢境一樣，迷惑時就產生起滅。虛妄的念頭就是『我』，所以虛妄的念頭不能自己看到虛妄的念頭，就像眼睛不能自己看到自己一樣。現在既然開悟，心與真覺相合，不把虛妄的念頭當作『我』，所以用與真覺相合的智慧，照見起滅的念頭。起的念頭和滅的念頭，唸唸都知道。這與之前『不自知唸唸生滅』相反。

『即知此生性自勞慮』，就是說這個生滅的心，在迷惑本性的時候，本性就隨著起滅，虛妄的念頭還自己勞役心慮，千方百計，唸唸不停。下面第三點說明止息虛妄，隨順真如。

『若復有人勞慮永斷』，就是斷絕有所求、有所作為的心。

『得法界凈』，如果是理法界，那麼法界本體中就斷絕各種勞慮塵境，不再產生，這叫做『凈』。如果是事法界，那麼分別念慮的心，以及差別塵境的法，十八界等當體就不產生，這叫做『凈』。

【English Translation】 English version: 'Biao ci fan zhi zhang xin (標此翻之彰信)', which means that the essay translates the four characteristics into four positions.

'You wang xiang wo (由妄想我)', my essence originally did not exist, but because of delusion, it is considered to exist. All beings in the four births and nine categories are like this.

'Ji ai wo zhe (及愛我者)', because of attachment to 'I', love and attachment arise. The 'wo ti (我體)' in the previous sentence is what is attached to, and the 'wo jian (我見)' in this sentence is what is capable of attaching. The meaning of 'I' will be explained below.

'Hui bu zi zhi nian nian sheng mie (會不自知唸唸生滅)', my essence originally did not exist, but only exists because of the mind. Since the mind is impermanent from moment to moment, 'I' also arises and ceases from moment to moment. Therefore, the Vimalakirti Sutra says: 'This body is like lightning, not abiding for a moment.' The Lankavatara Sutra says: 'All beings are not called enlightened because they have been continuously connected from the beginning, hence the term beginningless ignorance.'

'Gu qi zeng ai dan zhuo wu yu (故起憎愛耽著五欲)', this is the fault of delusion and attachment. Because of attachment to 'I', love arises when it conforms to 'I', and hatred arises when it goes against 'I', hence the attachment to the five desires. The second point below explains awakening through hearing the Dharma.

'Ruo yu shan you, jiao ling kai wu (若遇善友，教令開悟)', this is the perfuming of hearing the Dharma.

'Jing yuan jue xing (淨圓覺性)', this is the inner perfuming.

'Fa ming qi mie (發明起滅)', the light of wisdom manifests the nature of the mind, and the beginningless false habits are awakened and manifested at once. It is like awakening from a dream when waking up; when deluded, arising and ceasing occur. False thoughts are 'I', so false thoughts cannot see themselves, just as the eye cannot see itself. Now that enlightenment has occurred, the mind is in harmony with true awareness, and false thoughts are not regarded as 'I'. Therefore, with the wisdom that is in harmony with true awareness, the thoughts of arising and ceasing are illuminated. The thoughts of arising and ceasing are known from moment to moment. This is the opposite of the previous 'not knowing the arising and ceasing from moment to moment'.

'Ji zhi ci sheng xing zi lao lv (即知此生性自勞慮)', that is, this mind of arising and ceasing, when deluded about its nature, the nature follows the arising and ceasing, and false thoughts still trouble the mind with worries, scheming in every possible way, without stopping for a moment. The third point below explains stopping false thoughts and following the truth.

'Ruo fu you ren lao lv yong duan (若復有人勞慮永斷)', that is, cutting off the mind of seeking and acting.

'De fa jie jing (得法界淨)', if it is the principle of Dharmadhatu (理法界), then in the essence of Dharmadhatu, all kinds of worries and defilements are cut off, and no longer arise, this is called 'purity'. If it is the phenomenal Dharmadhatu (事法界), then the mind of discriminating thoughts, and the phenomena of differentiated defilements, the eighteen realms (十八界) and so on, do not arise in their essence, this is called 'purity'.

何者。法界凈穢皆由自心。心穢則穢。心凈則凈。

即彼凈解為自障礙　粗念既盡得少輕安。于彼凈時心生愛著。于凈起解名為凈解。繫心在凈故成障礙。非外塵所擾。故言自礙。

故於圓覺而不自在　結成信中證覺之相。作意于覺故不自在。

此名凡夫隨順覺性　結成信位也。二賢位。論寄息成異相。文云覺于念異念無異相等。

善男子。一切菩薩見解為礙　見前凈解之礙也。是躡前位以辨此位之相。即覺于念異也。

雖斷解礙　超前位也。言雖者。預顯劣后。念無異相等。

猶住見覺　正當此位。

覺礙為礙而不自在　結成地前證覺之相劣於登地。所覺是礙故能覺亦礙。此則將礙除礙。故不自在。

此名菩薩未入地者隨順覺性　結成賢位。三聖位。論寄息于住相。文云覺于念住念無住相。今文分三。一悟前非。二明證相。三結成位。今初。

善男子有照　信中凈解。

有覺　賢位中覺礙之覺。

俱名障礙　正顯前非。即論中覺于念住。二明證相。謂以智證理理智冥符。如日合空。如珠自照。但是本覺顯現。非能所故。文中二。一不住證。二不住教前中三。謂法喻合。今初。

是故菩薩常覺不住照與照者。同時寂滅　能所契合也。故唯

【現代漢語翻譯】現代漢語譯本：什麼呢？法界（Dharmadhatu，宇宙萬法所依之處）的清凈或污穢，都由自己的心所決定。心污穢，則法界污穢；心清凈，則法界清凈。

即使是那清凈的理解，也成為自己的障礙。粗重的念頭既然止息，就能得到少許的輕安。如果對於那清凈的境界心生愛著，對於清凈生起執解，就叫做『凈解』。因為將心繫縛在清凈上，所以成為障礙。不是外在的塵埃所擾亂，所以說是『自礙』。

因此對於圓覺（圓滿覺悟的境界）不能自在。這結成信位中證得覺性的狀態。因為作意于覺悟，所以不能自在。

這叫做凡夫隨順覺性。結成信位。二、賢位。論中寄託于息滅而成就異相。經文中說，覺悟到念頭的差異，念頭與無異無別等等。

善男子，一切菩薩的見解都成為障礙。見前文所說的清凈理解之障礙。這是承接前一個階段，來辨別這個階段的狀態。也就是覺悟到念頭的差異。

雖然斷除了理解上的障礙，超越了前面的階段。說『雖然』，是預先顯示不如後面的階段。念頭與無異無別等等。

仍然停留在見覺上，正當處於這個階段。

覺悟的障礙成為障礙，因此不能自在。這結成登地前證得覺性的狀態，不如登地菩薩。所覺悟的對象是障礙，所以能覺悟的主體也是障礙。這是用障礙來去除障礙，所以不能自在。

這叫做未入地的菩薩隨順覺性。結成賢位。三、聖位。論中寄託于住相。經文中說，覺悟到念頭的停住，念頭與無住無相。現在經文分為三部分：一、領悟到之前的錯誤；二、闡明證悟的狀態；三、總結成就的位次。現在是第一部分。

善男子，有照（指信位中的清凈理解）。

有覺（指賢位中覺悟障礙的覺悟）。

都叫做障礙。正是爲了顯示之前的錯誤。也就是論中所說的覺悟到念頭的停住。二、闡明證悟的狀態。就是用智慧來證合理體，理體與智慧冥合，如同太陽與天空合一，如同寶珠自己發光。這只是本覺的顯現，沒有能與所的對立。經文中分為兩部分：一、不住于證悟；二、不住于教法。前一部分又分為三點，分別是法、比喻、合。現在是第一點。

因此，菩薩常常覺悟到不住于照，照與照者同時寂滅。能與所契合。所以只有

【English Translation】 English version: What is it? The purity or impurity of the Dharmadhatu (the realm of all phenomena) is determined by one's own mind. If the mind is impure, then the Dharmadhatu is impure; if the mind is pure, then the Dharmadhatu is pure.

Even that pure understanding becomes an obstacle to oneself. Once coarse thoughts cease, one can attain a little ease and peace. If one develops attachment to that pure state, and gives rise to an understanding based on purity, this is called 'pure understanding'. Because the mind is bound to purity, it becomes an obstacle. It is not disturbed by external dust, so it is said to be 'self-obstruction'.

Therefore, one is not at ease with Perfect Enlightenment (Round and Complete Enlightenment). This forms the state of realizing enlightenment in the Faith position. Because one focuses on enlightenment, one is not at ease.

This is called an ordinary person following the nature of enlightenment. It forms the Faith position. Two, the Sage position. The treatise relies on cessation to achieve different appearances. The text says, 'Enlightenment of the difference in thoughts, thoughts and non-difference, and so on'.

Good man, all Bodhisattvas' views become obstacles. Seeing the obstacle of the pure understanding mentioned earlier. This is continuing from the previous stage to distinguish the characteristics of this stage. That is, enlightenment of the difference in thoughts.

Although the obstacles of understanding are severed, surpassing the previous stage. Saying 'although' is to foreshadow inferiority to the later stage. Thoughts and non-difference, and so on.

Still dwelling in seeing and awareness, precisely at this stage.

The obstacle of awareness becomes an obstacle, therefore one is not at ease. This forms the state of realizing enlightenment before reaching the Bhumi (ground), inferior to those who have attained the Bhumi. What is being realized is an obstacle, so what is capable of realizing is also an obstacle. This is using an obstacle to remove an obstacle, so one is not at ease.

This is called a Bodhisattva who has not entered the Bhumi following the nature of enlightenment. It forms the Sage position. Three, the Saint position. The treatise relies on the dwelling aspect. The text says, 'Enlightenment of the dwelling of thoughts, thoughts and non-dwelling aspect'. Now the text is divided into three parts: one, realizing the previous mistakes; two, clarifying the state of realization; three, summarizing the achieved position. Now is the first part.

Good man, there is illumination (referring to the pure understanding in the Faith position).

There is awareness (referring to the awareness of the obstacle of awareness in the Sage position).

Both are called obstacles. Precisely to show the previous mistakes. That is, the treatise says, 'Enlightenment of the dwelling of thoughts'. Two, clarifying the state of realization. That is, using wisdom to verify the principle, the principle and wisdom merge, like the sun merging with the sky, like a pearl shining by itself. This is only the manifestation of original enlightenment, without the opposition of subject and object. The text is divided into two parts: one, not dwelling in realization; two, not dwelling in teachings. The former part is further divided into three points, which are Dharma, metaphor, and combination. Now is the first point.

Therefore, Bodhisattvas are always aware of not dwelling in illumination, illumination and the illuminator simultaneously cease. Subject and object merge. Therefore, only

識見道偈云。若時于所緣。智都無所得。爾時住唯識。離二取相故。智無所得。則此常覺不住。常覺即是無分別智。不住即不取種種戲論相故。離二取相。即此照與照者寂滅。智與真如平等平等。俱離能取所取相故。彼文雖局于見道。而證理之義十地無殊。亦可不同凡夫。故云常覺。不同地前。故云不住。此則念無住相覺住相無故不住矣。次喻。

譬如有人自斷其首。首已斷故無能斷者　如把刀劍自斷其頭。頭未落時即無能斷之義。頭若已落。復無能斷之人。后合。

則以礙心　覺礙之覺。

自滅諸礙　所覺之礙。

礙已落滅無滅礙者　如火出木盡煙滅灰飛。二不住教。謂地前未證真理難忘言教。登地證理不住名言。不住故名真解教。故華嚴初地文云得經論智。文中二。一標以喻釋。

修多羅教如標月指。若復見月了知所標畢竟非月　夫設言像在于得意。無言象而倒惑。執言象而迷真。故以標月之指喻于言教。謂見月須藉指端。悟心須假佛教。因指見月見月忘指。因教筌心悟心忘教。存指則失真月執教則失本心。意令證實忘標故。云畢竟非月。二具以法合。

一切如來種種言說開示菩薩。亦復如是　此明諸佛同以言詮顯理。故文殊般若云。總持無文字。文字顯總持。三結成位。

【現代漢語翻譯】現代漢語譯本：識見道偈說：『如果對於所緣境，智慧都無所得，那時就安住于唯識，因為遠離了能取和所取的相。』智慧無所得，那麼這個常覺就不住于任何事物。常覺就是無分別智。不住，就是不執取種種戲論的相。遠離能取和所取的相，就是這個照（能照之智）與照者（所照之境）寂滅。智慧與真如平等平等，都遠離了能取和所取的相。那段文字雖然侷限於見道位，但證悟真理的意義在十地菩薩中沒有差別。也可以說不同於凡夫，所以說是『常覺』。不同於登地前的菩薩，所以說是『不住』。這就是說，念頭不住于任何相，覺悟也因為沒有相而不住于任何事物。接下來用比喻說明。

『譬如有人自己砍斷自己的頭，頭已經斷了，就沒有能砍斷它的人了。』就像拿著刀劍自己砍斷自己的頭，頭還沒有掉下來的時候，就沒有能砍斷的意義。頭如果已經掉下來，又沒有能砍斷的人了。

『那麼就用礙心（覺悟中存在的障礙），自己滅除諸礙（所覺知的障礙）。障礙已經脫落滅盡，就沒有滅除障礙的人了。』就像火從木頭中產生，木頭燒盡，煙滅灰飛。

二、不住教。指的是登地前的菩薩，因為沒有證悟真理，難以忘記言教。登地證悟真理后，就不住于名言。因為不住于名言，所以稱為真正理解了教義。所以《華嚴經》初地品中說，得到經論的智慧。文中分為兩部分：一、標示，用比喻來解釋。

『修多羅（Sutra，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。』設定言語和形象是爲了表達意念。沒有言語和形象就會顛倒迷惑，執著言語和形象就會迷失真理。所以用指示月亮的手指來比喻言教。意思是說，看見月亮需要藉助手指，領悟心性需要藉助佛教的教導。因為手指看見了月亮，看見月亮就忘記了手指。因為教義而領悟了心性，領悟了心性就忘記了教義。如果執著于手指，就會失去真正的月亮，如果執著于教義，就會失去本來的心性。意思是讓人在證實之後忘記標示，所以說『畢竟不是月亮』。

二、用佛法來印證。

『一切如來用種種言語開示菩薩，也是這樣。』這說明諸佛都用言語來顯明真理。所以《文殊般若經》說：『總持（Dharani，總攝憶持）沒有文字，文字顯明總持。』

三、總結所證的果位。

【English Translation】 English version: The Gatha of Insight into the Path says: 'If, at the object of perception, wisdom gains nothing, then abide in Vijnaptimatrata (Consciousness-only), because it is apart from the appearance of the two graspings.' If wisdom gains nothing, then this constant awareness does not abide. Constant awareness is non-discriminating wisdom. 'Does not abide' means not grasping the appearances of various playful elaborations. 'Apart from the appearance of the two graspings' means that this illumination (the illuminating wisdom) and the illuminated (the object of illumination) are extinguished. Wisdom and Suchness (Tathata) are equal and identical, both being apart from the appearance of the grasper and the grasped. Although that passage is limited to the Path of Seeing, the meaning of realizing the truth is no different in the Ten Bhumis (Ten Grounds of Bodhisattvas). It can also be said to be different from ordinary beings, hence the term 'constant awareness.' It is different from those before the Bhumis, hence the term 'does not abide.' This means that thoughts do not abide in any appearance, and awareness does not abide because there is no appearance. Next, a metaphor is used.

'It is like someone cutting off their own head. Since the head is already cut off, there is no one who can cut it.' It is like holding a sword and cutting off one's own head. Before the head falls, there is no meaning of being able to cut it off. If the head has already fallen, there is no one who can cut it off.

'Then, with an obstructed mind (the obstruction in awareness), one extinguishes all obstructions (the obstructions of what is perceived). When the obstructions have fallen away and are extinguished, there is no one who extinguishes the obstructions.' It is like fire arising from wood, the wood being exhausted, the smoke disappearing, and the ashes flying away.

Two, the teaching of non-abiding. This refers to Bodhisattvas before reaching the Bhumis, who, because they have not realized the truth, find it difficult to forget verbal teachings. After reaching the Bhumis and realizing the truth, they do not abide in names and words. Because they do not abide in names and words, it is called truly understanding the teachings. Therefore, the chapter on the First Bhumi in the Avatamsaka Sutra says that one obtains the wisdom of the Sutras and Shastras (treatises). The passage is divided into two parts: one, indication, using a metaphor to explain.

'The teaching of the Sutras is like a finger pointing at the moon. If one has already seen the moon, one should know that what is pointed at is ultimately not the moon.' Setting up words and images is for expressing intentions. Without words and images, one will be confused and deluded; clinging to words and images will obscure the truth. Therefore, the finger pointing at the moon is used as a metaphor for verbal teachings. It means that seeing the moon requires the help of the fingertip, and realizing the mind requires the help of the Buddha's teachings. Because of the finger, one sees the moon; seeing the moon, one forgets the finger. Because of the teachings, one realizes the mind; realizing the mind, one forgets the teachings. If one clings to the finger, one will lose the true moon; if one clings to the teachings, one will lose the original mind. The intention is to have people forget the indication after verifying the truth, so it is said that 'it is ultimately not the moon.'

Two, confirming with the Dharma.

'All Tathagatas (Thus Come Ones, Buddhas) reveal and instruct Bodhisattvas with various words in the same way.' This explains that all Buddhas use words to reveal the truth. Therefore, the Manjushri Prajna Sutra says: 'Dharani (total retention) has no words, but words reveal Dharani.'

Three, concluding the attained position.

此名菩薩已入地者隨順覺性　論亦結云名隨順覺。四果位。論寄息于生相。文云。如菩薩地盡滿足方便。一念相應。覺心初起心無初相。以遠離微細念故。得見心性。心即常住名究竟覺。今文分三。一明境。

善男子。一切障礙即究竟覺　總標也謂智明圓覺無分別心故。列十對法皆同真實。即論中見性常住等也。又若見有障可斷。斷已名覺。覺非究竟故障礙。即覺方究竟矣。障礙者。標每對中上句。究竟覺即標下句。十對者。

得念失念無非解脫　一識智對。無念則得其正念。是智也。有念則為失念。是識也。故論中說。覺則離唸唸則不覺等。今明念本自空元是無念故皆解脫。

成法破法皆名涅槃　二成破對。眾緣相會曰成。緣離曰破。又進修曰成。譭謗為破。緣無自性成破一如。故皆涅槃。

智慧愚癡通為般若　三愚智對。大寶積雲。癡從分別生。分別亦非有。癡性與佛性。平等無差別。

菩薩外道所成就法。同是菩提　四邪正對。思益云。住正道者不分別是邪是正。

無明真如無異境界　五真妄對。涅槃云。無明本際性本解脫。古德云。迷則真如是妄想。悟則妄想是真如。

諸戒定慧及淫怒癡。俱是梵行　六染凈對。夫戒定慧翻於三毒。三毒本空元是梵行。

【現代漢語翻譯】現代漢語譯本此名菩薩已入地者，隨順覺性。《論》中也總結說，名為隨順覺，指四果位（Srotapanna, Sakrdagamin, Anagamin, Arhat）。《論》將寄息安立於生相上。經文說：『如菩薩地盡滿足方便，一念相應，覺心初起，心無初相，以遠離微細念故，得見心性，心即常住，名究竟覺。』現在將經文分為三部分，第一部分闡明境界。

『善男子，一切障礙即究竟覺』，這是總的標示。意思是智慧光明圓滿覺悟，沒有分別心。列舉十對法，都與真實相同，也就是《論》中所說的見性常住等。又如果認為有障礙可以斷除，斷除后名為覺，覺就不是究竟的。所以障礙即是覺，這樣才能究竟。障礙，是每對中的上句。究竟覺，是每對中的下句。這十對是：

『得念失念無非解脫』，第一對是識智對。沒有念頭就得到正念，這是智。有念頭就是失念，這是識。所以《論》中說：『覺悟就遠離念頭，有念頭就不能覺悟』等等。現在說明念頭本來是空，原本就是無念，所以都是解脫。

『成法破法皆名涅槃』，第二對是成破對。各種因緣聚合叫做成，因緣離散叫做破。又，精進修習叫做成，詆譭誹謗叫做破。因緣沒有自性，成和破本來就是一體，所以都是涅槃。

『智慧愚癡通為般若』，第三對是愚智對。《大寶積經》說：『愚癡從分別產生，分別也是虛幻的。愚癡的性質與佛性，平等沒有差別。』

『菩薩外道所成就法，同是菩提』，第四對是邪正對。《思益經》說：『安住于正道的人，不會分別什麼是邪什麼是正。』

『無明真如無異境界』，第五對是真妄對。《涅槃經》說：『無明的本性本來就是解脫。』古德說：『迷惑時，真如就是妄想；覺悟時，妄想就是真如。』

『諸戒定慧及淫怒癡，俱是梵行』，第六對是染凈對。戒、定、慧對治貪、嗔、癡三種毒。三種毒本來是空，原本就是梵行。

【English Translation】 English version This Bodhisattva, having entered the stage, accords with the nature of awakening. The treatise also concludes that it is named according with awakening, referring to the four stages of fruition (Srotapanna, Sakrdagamin, Anagamin, Arhat). The treatise places reliance on the characteristic of arising. The text says: 'If a Bodhisattva's stage is complete and expedient means are fulfilled, in a single thought, corresponding to awakening, the mind of awakening initially arises, the mind has no initial characteristic, because of being far from subtle thoughts, one is able to see the nature of the mind, the mind is then constant, named ultimate awakening.' Now the text is divided into three parts, the first part elucidates the realm.

'Good man, all obstacles are ultimate awakening,' this is a general indication. It means that wisdom is bright, perfect awakening has no discriminating mind. Listing ten pairs of dharmas, all are the same as reality, which is what the treatise refers to as seeing the nature as constant, etc. Also, if one sees that there are obstacles that can be severed, and after severing them it is called awakening, then awakening is not ultimate. Therefore, obstacles are awakening, only then is it ultimate. Obstacles are the upper phrase in each pair. Ultimate awakening is the lower phrase in each pair. The ten pairs are:

'Gaining mindfulness, losing mindfulness, both are nothing other than liberation,' the first pair is the discrimination of consciousness and wisdom. Having no thought is to gain right mindfulness, this is wisdom. Having thought is to lose mindfulness, this is consciousness. Therefore, the treatise says: 'Awakening is to be apart from thoughts, having thoughts is not awakening,' etc. Now it is explained that thoughts are originally empty, originally without thought, therefore all are liberation.

'Accomplishing dharmas, destroying dharmas, both are named Nirvana,' the second pair is accomplishment and destruction. Various conditions coming together are called accomplishment, conditions separating are called destruction. Also, diligent cultivation is called accomplishment, slandering and defaming is called destruction. Conditions have no self-nature, accomplishment and destruction are the same, therefore both are Nirvana.

'Wisdom and foolishness both penetrate as Prajna,' the third pair is foolishness and wisdom. The Maharatnakuta Sutra says: 'Foolishness arises from discrimination, discrimination is also unreal. The nature of foolishness and the nature of Buddha are equal and without difference.'

'The dharmas accomplished by Bodhisattvas and heretics are the same as Bodhi,' the fourth pair is heterodox and orthodox. The Vimalakirti Nirdesa Sutra says: 'Those who abide in the right path do not discriminate what is heterodox and what is orthodox.'

'Ignorance and Suchness are not different realms,' the fifth pair is true and false. The Nirvana Sutra says: 'The fundamental nature of ignorance is originally liberation.' An ancient master said: 'When deluded, Suchness is delusion; when awakened, delusion is Suchness.'

'All precepts, samadhi, and wisdom, as well as lust, anger, and delusion, all are pure conduct,' the sixth pair is defilement and purity. Precepts, samadhi, and wisdom counteract the three poisons of greed, anger, and delusion. The three poisons are originally empty, originally pure conduct.

諸法無行經云。貪慾即是道。恚癡亦復然。如是三事中。有無量佛道。

眾生國土同一法性　七依正對。涅槃云。我以佛眼遍觀三界有情無情一切人法悉皆究竟。究竟者。即法性也。

地獄天宮皆為凈土　八苦樂對。極惡業成天宮即見地獄。極善業熟地獄即是天宮。二業之念由心。地獄天宮豈定。心既本空一切清凈。故寶積經有地獄三昧天宮三昧。然諸法皆爾非唯天獄。今且約敵體相違之法。以例余。

有性無性齊成佛道　九有性無性對。有性者。三乘性也。無性者。闡提性也。非為他日迴心。現已齊成佛道。

一切煩惱畢竟解脫　十縛解對。佛頂經云。根塵同源縛脫無二。識性虛妄猶如空華。然煩惱依識。識性既空煩惱何縛。上之十對名相雖異其意不殊。但緣佛證覺心心無取捨。故得諸法普同圓妙。故今但各引例而已。不更一一推求相即無礙之由。二明心。

法界海慧　法界深廣故如海也。慧則是用。稱法界故名法界慧。

照了諸相猶如虛空　理量齊鑒無倒正知。內分別心諸相差別。今海慧離念故諸相如空。又能照之慧離分別念。猶如虛空。即同凈名其無礙慧無若干也。如鏡照物鏡自無心。上來皆是論中。滿足方便一念相應覺心初起心無初相也。三結位。

此名如來隨

【現代漢語翻譯】現代漢語譯本：《諸法無行經》中說：『貪慾即是道，嗔恚愚癡也是如此。在這三種事物中，蘊含著無量的成佛之道。』（貪慾、嗔恚、愚癡皆是修行的助緣，能從中體悟佛道）眾生的根性和國土的根性，本質上是相同的。這是第七組對立概念：依報和正報的對立。《涅槃經》中說：『我以佛眼遍觀三界，有情眾生和無情萬物，一切人法都達到究竟。』所謂的究竟，就是指法性。（眾生與國土，皆由法性所生，本質無別）地獄和天宮都是清凈的佛土。這是第八組對立概念：苦和樂的對立。極惡的業力成熟時，在天宮中也能見到地獄的景象；極善的業力成熟時，在地獄中也能見到天宮的景象。這兩種業力的顯現都由心念所決定，地獄和天宮並非固定不變的。心性本來就是空性的，一切都是清凈的。所以《寶積經》中有地獄三昧和天宮三昧的說法。實際上，一切諸法都是如此，不僅僅是地獄和天宮。這裡暫且以敵對和相反的法為例，來類比其他的法。有佛性和沒有佛性，都能共同成就佛道。這是第九組對立概念：有性和無性的對立。有性指的是三乘（聲聞乘、緣覺乘、菩薩乘）的根性，無性指的是一闡提（斷善根的人）的根性。不是說等到將來才回心轉意，而是說現在就已經共同成就佛道。（一切眾生皆有佛性，皆可成佛）一切煩惱最終都能得到解脫。這是第十組對立概念：束縛和解脫的對立。《佛頂經》中說：『根和塵同出一源，束縛和解脫沒有分別。識性是虛妄的，就像空中的花朵。』既然煩惱依賴於識，而識性是空性的，那麼煩惱又有什麼束縛可言呢？以上這十組對立概念，名相雖然不同，但意義是相同的。只是因為佛證悟了覺心，心中沒有取捨，所以才能使諸法普遍地達到圓融和玄妙。所以現在只是各自引用例子而已，不再一一推求它們相即無礙的原因。第二部分是闡明心。法界海慧（Dharmadhatu Ocean Wisdom）：法界深廣，所以用海來比喻。智慧是它的作用，因為與法界相稱，所以稱為法界慧。照亮一切諸相，就像虛空一樣。這是理智和度量同時鑑照，沒有顛倒的正知。內在的分辨之心會產生諸相的差別，現在法界海慧遠離了分別念，所以諸相就像虛空一樣。而且能照亮的智慧也遠離了分別念，就像虛空一樣。這就如同《維摩詰經》所說的無礙智慧，沒有分別。就像鏡子照東西，鏡子本身並沒有分別心。以上都是論中所說的，滿足方便，一念相應，覺心初起，心沒有初始的相狀。第三部分是總結。這叫做如來隨（Tathagata's Accordance）

【English Translation】 English version: The Sutra of No-Action in All Dharmas says: 'Greed is the path, and so are anger and delusion. Within these three things, there are immeasurable paths to Buddhahood.' (Greed, anger, and delusion are all aids to practice, from which one can realize the Buddha's path.) The nature of sentient beings and the nature of lands are essentially the same. This is the seventh pair of opposites: the dependent and the principal. The Nirvana Sutra says: 'I use the Buddha's eye to observe the three realms, sentient beings and insentient things, all people and dharmas reach the ultimate.' The so-called ultimate refers to the Dharma-nature. (Sentient beings and lands are both born from Dharma-nature, and their essence is no different.) Hell and heaven are both pure lands. This is the eighth pair of opposites: suffering and happiness. When extremely evil karma matures, one can see the appearance of hell in heaven; when extremely good karma matures, one can see the appearance of heaven in hell. The manifestation of these two karmas is determined by the mind, and hell and heaven are not fixed. The nature of the mind is originally empty, and everything is pure. Therefore, the Ratnakuta Sutra has the saying of hell samadhi and heaven samadhi. In fact, all dharmas are like this, not just hell and heaven. Here, we will temporarily take the example of antagonistic and opposite dharmas to analogize other dharmas. Those with Buddha-nature and those without Buddha-nature can both achieve Buddhahood together. This is the ninth pair of opposites: having nature and not having nature. Having nature refers to the nature of the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), and not having nature refers to the nature of Icchantikas (those who have severed their roots of goodness). It is not said that they will repent in the future, but that they have already achieved Buddhahood together now. (All sentient beings have Buddha-nature and can become Buddhas.) All afflictions can eventually be liberated. This is the tenth pair of opposites: bondage and liberation. The Surangama Sutra says: 'The root and the dust come from the same source, and bondage and liberation are not different. The nature of consciousness is illusory, like flowers in the sky.' Since afflictions depend on consciousness, and the nature of consciousness is empty, then what bondage can afflictions have? The above ten pairs of opposites, although the names are different, the meanings are the same. It is only because the Buddha has realized the awakened mind and has no acceptance or rejection in his heart, that he can make all dharmas universally reach perfection and subtlety. Therefore, now we are only quoting examples and will no longer seek the reasons for their mutual identity and unobstructedness one by one. The second part is to clarify the mind. Dharmadhatu Ocean Wisdom: The Dharmadhatu is deep and vast, so it is compared to the ocean. Wisdom is its function, and because it is commensurate with the Dharmadhatu, it is called Dharmadhatu Wisdom. Illuminating all phenomena, just like empty space. This is the simultaneous illumination of reason and measure, without inverted correct knowledge. The inner discriminating mind will produce the differences of all phenomena. Now, the Dharmadhatu Ocean Wisdom is far away from discriminating thoughts, so all phenomena are like empty space. Moreover, the wisdom that can illuminate is also far away from discriminating thoughts, just like empty space. This is like the unobstructed wisdom mentioned in the Vimalakirti Sutra, without discrimination. It is like a mirror reflecting things, the mirror itself has no discriminating mind. The above are all mentioned in the treatise, fulfilling the expedient means, one thought corresponding, the initial arising of the awakened mind, the mind has no initial appearance. The third part is the conclusion. This is called Tathagata's Accordance.

順覺性　二妄心頓證。前由普示教門。就機說有深淺。今恐存分別則悟入無期。故示圓頓安心。于覺成真隨順。前是隨相。此當離相。亦如華嚴。先說差別位地因果。后以平等因果融之。即差別中之平等。平等中之差別。此中意趣正同彼也。文三。一忘心入覺。二驗果知因。三印成佛智。初中二。一指示安心。

善男子。但諸菩薩及末世眾生　指示末世安心。文有四節。每節二句。

居一切時不起妄念　妄念者。攀緣取著外法也。念則違覺。故令不起。

于諸妄心亦不息滅　若求真舍妄。猶棄影勞形。若滅妄存真。似揚聲止響。

住妄想境不加了知　境從心現元是自心。若加了知即迷現量。故經說非幻成幻。論云。心不見心。但不生情自然如鏡照物。且心體本自知覺。何必更加了知。知上起知名為加矣。

于無了知不辨真實　能知既寂即真實知。真實即知。誰知真實。如眼不自見等。二依法頓入。

彼諸眾生聞是法門。信解受持不生驚畏。是則名為隨順覺性　彼當根眾。若聞此方便心無疑惑。體達分明領受任持。則坦然合道。亦同金剛經中不驚不怖不畏甚為希有等。二驗果知因。

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　愨云。驗

【現代漢語翻譯】現代漢語譯本順覺性，二妄心頓證。前面已經通過普遍開示教門，根據不同根器的人講解了深淺不同的法義。現在是恐怕有人執著于分別，悟入佛性遙遙無期，所以開示圓頓安心之法，使人能夠隨順覺性而成真。前面是隨順事相，這裡是遠離事相。也像《華嚴經》一樣，先說差別位地因果，後用平等因果來融合它們，即差別中的平等，平等中的差別。這裡的意趣與《華嚴經》完全相同。本文分為三部分：一、忘心入覺；二、驗果知因；三、印成佛智。首先是忘心入覺，又分為兩部分：一、指示安心。

『善男子，但諸菩薩及末世眾生』——指示末世安心之法，文分四節，每節兩句。

『居一切時不起妄念』——妄念，是指攀緣執著外在事物。有妄念就違背了覺性，所以要不起妄念。

『于諸妄心亦不息滅』——如果求真舍妄，就像拋棄身影而徒勞奔波；如果滅妄存真，就像提高聲音來停止迴響。

『住妄想境不加了知』——境界從心中顯現，原本就是自心。如果加以了知，就是迷惑于現量。所以經中說『非幻成幻』。論中說『心不見心』，只要不生情執，自然就像鏡子照物一樣。而且心體本來就具有知覺，何必再加以了知？在知覺之上再生出知覺，就叫做『加』了。

『于無了知不辨真實』——能知的寂滅了，就是真實的知。真實就是知，誰又能知真實呢？就像眼睛不能自己看到自己一樣。二、依法頓入。

『彼諸眾生聞是法門，信解受持不生驚畏，是則名為隨順覺性』——那些當機之眾，如果聽聞此方便法門，心中沒有疑惑，透徹明白，領受並堅持，就能坦然地與道相合。也如同《金剛經》中所說的『不驚、不怖、不畏，甚為希有』等等。二、驗果知因。

『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』——愨（què）云：驗

【English Translation】 English version The nature of following awakening, the two deluded minds are instantly realized. Previously, the teaching methods were universally shown, and the depths were explained according to the opportunity. Now, fearing that clinging to distinctions would make enlightenment unattainable, the method of complete and sudden peace of mind is shown, enabling people to follow awakening and become true. The former follows phenomena, while this one departs from phenomena. It is also like the Avatamsaka Sutra, which first speaks of the differences in positions, stages, causes, and effects, and then merges them with equal causes and effects, that is, equality within difference, and difference within equality. The intention here is exactly the same as there. The text is divided into three parts: 1. Entering awakening by forgetting the mind; 2. Verifying the cause by knowing the result; 3. Confirming the wisdom of Buddhahood. The first is entering awakening by forgetting the mind, which is further divided into two parts: 1. Instructing peace of mind.

'Good men, but all Bodhisattvas and sentient beings of the future' - Instructing the method of peace of mind in the future, the text is divided into four sections, each with two sentences.

'At all times, do not give rise to deluded thoughts' - Deluded thoughts refer to clinging to external phenomena. Deluded thoughts violate awakening, so one should not give rise to them.

'Do not extinguish deluded minds' - If one seeks truth by abandoning delusion, it is like chasing after one's shadow in vain. If one extinguishes delusion to preserve truth, it is like raising one's voice to stop the echo.

'Dwelling in the realm of deluded thoughts without adding knowledge' - The realm manifests from the mind, and is originally one's own mind. If one adds knowledge, one is deluded by the present moment. Therefore, the sutra says 'non-illusion becomes illusion'. The treatise says 'the mind does not see the mind', as long as one does not give rise to emotions, it is naturally like a mirror reflecting objects. Moreover, the mind-essence inherently possesses awareness, why add knowledge? Adding knowledge on top of awareness is called 'adding'.

'Without knowledge, do not discern reality' - When the knower is extinguished, that is true knowledge. Reality is knowledge, who can know reality? Just like the eye cannot see itself. 2. Sudden entry according to the Dharma.

'Those sentient beings who hear this Dharma gate, believe, understand, receive, and uphold it without fear, are called those who follow the nature of awakening' - Those who are ready, if they hear this expedient Dharma gate, have no doubts in their minds, thoroughly understand, receive and uphold it, they can naturally accord with the Tao. It is also like what the Diamond Sutra says 'not surprised, not afraid, not fearful, which is extremely rare' and so on. 2. Verifying the cause by knowing the result.

'Good men, you should know that such sentient beings have already made offerings to hundreds of thousands of millions of Ganges sands of Buddhas and great Bodhisattvas, and planted roots of virtue' - Que (què) says: Verify

今聞悟頓契佛心。方達宿因。曩承熏習。若但就現世即是頓機。若推其因已是積習。金剛亦云不於一二佛等。三印成佛智。

佛說是人。名為成就一切種智　謂一切種智由此而得。因果相攝決定無疑。是以如來印言成就。又此經宗分同華嚴因該果海果徹因源稱性互收無別先後。彼云。若諸菩薩能與如是觀行相應。于諸法中不生二解。即同此安心之文。即得阿耨菩提。同此一切種智。偈贊中三。初二全同長行。第三兩句總結長行無也。

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

上圓覺無證下對機說證。

覺與未覺時　　漸次有差別

上總標大意下證位階差。

眾生為解礙(信位)　　菩薩未離覺(賢位) 　入地永寂滅　　不住一切相(聖位) 　大覺悉圓滿　　名為遍隨順(果位) 　末世諸眾生　　心不生虛妄

忘心頓證。

佛說如是人　　現世即菩薩　供養恒沙佛　　功德已圓滿

印成佛智。

雖有多方便　　皆名隨順智

總結頓漸故云多方便。上來四段通明觀行竟次四問答別明觀行。中根修證言別明者。有其二意。一則由一類人已依前門證入不必修此。故此名別。二則此門各各自別。

【現代漢語翻譯】現代漢語譯本如今聽聞頓悟，便與佛心相契合，這才明白是宿世的因緣。過去承蒙熏習，如果只就現世來說，就是頓悟之機；如果推究其原因，已經是累積的習性。《金剛經》也說，不是僅僅供養一尊二尊佛就能成就佛的智慧，而是要通過三印才能成就佛智。

佛說這種人，名為成就一切種智（Sarvākārajñāna，指佛陀所證悟的對一切事物、一切道理的智慧）——意思是說一切種智由此而得，因果相互攝持，決定無疑。因此如來印證此言，使其成就。而且此經的宗旨，與《華嚴經》相同，因該果海，果徹因源，稱性互收，沒有先後之別。《華嚴經》說，如果各位菩薩能夠與這樣的觀行相應，對於諸法之中不產生兩種不同的理解，就與此經安心之文相同，即能證得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺），與此經的一切種智相同。偈頌中分為三部分，前兩部分完全與長行相同，第三部分的兩句總結了長行的內容，長行中沒有。

這時，世尊想要再次宣說這個道理，於是說了偈頌：

清凈慧當知，圓滿菩提性，無取亦無證，無菩薩眾生。

上面講圓覺沒有證悟，下面針對根機說證悟。

覺與未覺時，漸次有差別。

上面總標大意，下面證明位階的差別。

眾生為解礙（信位），菩薩未離覺（賢位），入地永寂滅，不住一切相（聖位），大覺悉圓滿，名為遍隨順（果位），末世諸眾生，心不生虛妄。

忘卻妄心，頓然證悟。

佛說如是人，現世即菩薩，供養恒沙佛，功德已圓滿。

印證成就佛智。

雖有多方便，皆名隨順智。

總結頓悟和漸悟，所以說有多種方便。上面四段共同闡明觀行，接下來四個問答分別闡明觀行。中等根器的人修證，之所以說分別闡明，有兩個意思：一是由於有一類人已經依照前面的方法證入，不必再修習這個法門，所以稱作分別；二是這個法門各自不同。

【English Translation】 English version Now hearing of sudden enlightenment, one is in accord with the Buddha-mind, and only then understands the karmic causes from past lives. Having received past熏習 (xunxi, habitual influences), if one only considers the present life, it is a matter of sudden awakening; if one investigates the causes, it is already accumulated habit. The Vajra Sutra also says that it is not by merely making offerings to one or two Buddhas that one achieves Buddha-wisdom, but through the three seals (三印, san yin) that Buddhahood is realized.

The Buddha said that such a person is called 'one who has accomplished all-knowing wisdom' (Sarvākārajñāna, the wisdom of a Buddha that knows all aspects of reality) -- meaning that all-knowing wisdom is attained through this, and the cause and effect mutually support each other, without any doubt. Therefore, the Tathagata (如來, Rúlái) seals this statement, ensuring its accomplishment. Moreover, the principle of this sutra is the same as that of the Avatamsaka Sutra (華嚴經, Huáyán jīng): the cause encompasses the ocean of effects, the effect penetrates the source of causes, and they mutually contain each other according to their nature, without any distinction of before or after. The Avatamsaka Sutra says, 'If all Bodhisattvas can accord with such contemplation and practice, they will not generate two different understandings in all dharmas,' which is the same as the passage on settling the mind in this sutra, and they will attain Anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提, Ānòuduōluósānmiǎosānpútí, unsurpassed perfect enlightenment), which is the same as all-knowing wisdom in this sutra. The verses are divided into three parts, the first two of which are completely the same as the prose, and the last two lines of the third part summarize the content of the prose, which is not present in the prose.

At that time, the World Honored One, desiring to reiterate this meaning, spoke the following verses:

'Know that pure wisdom is the complete Bodhi-nature, without grasping or attainment, without Bodhisattvas or sentient beings.'

The above speaks of perfect enlightenment without attainment, and the below speaks of attainment in response to the capacity of beings.

'When awakened and unawakened, there are gradual differences.'

The above generally states the main idea, and the below proves the differences in the stages of attainment.

'Sentient beings are obstructed by understanding (stage of faith), Bodhisattvas have not left awareness (stage of the wise), entering the ground is eternal extinction, not dwelling in any appearance (stage of the sage), great awakening is completely fulfilled, called pervasive accordance (stage of fruition), sentient beings in the degenerate age, their minds do not generate falsehood.'

Forgetting the deluded mind, sudden enlightenment is attained.

'The Buddha says that such a person is a Bodhisattva in this very life, making offerings to countless Buddhas as numerous as the sands of the Ganges, their merit is already complete.'

Sealing the accomplishment of Buddha-wisdom.

'Although there are many expedient means, all are called wisdom in accordance with the nature.'

Summarizing sudden and gradual enlightenment, hence the saying 'many expedient means.' The above four sections jointly clarify contemplation and practice, and the following four questions and answers separately clarify contemplation and practice. The cultivation and realization of those with medium capacity, the reason for saying 'separately clarify' is twofold: first, because there are those who have already entered through the previous method and do not need to cultivate this dharma, hence it is called 'separate'; second, because each of these dharmas is different in itself.

如三觀或一人具三。或一或二單復交絡成二十五種。各應一機故云別也。其所離障亦各不同。且如四相。或一人具四。或三二一。其四病者。人各有一定不兼余。以相違故。故此兩四皆是別相。不同前無明及愛但是凡夫悉有故。前通此別矣。然通別觀行中。皆與惑障同科段者。由是障觀行之惑。惑除則成觀行故。文二。初二問答三觀修行。后三問答兩重除障。初中二。初示三觀行相。后明單復修習。初中文四。初三之初。

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　同上。次陳辭句二。一慶前。

大悲世尊。廣為我等。分別如是隨順覺性　領前依位漸證。

令諸菩薩覺心光明承佛圓音。不因修習而得善利　領前忘心頓證。暫聞已得善利。況勤而行之。二請後文二。一問所修。二明所為。初中二。一立理。

世尊。譬如大城(圓覺)外有四門(行門)隨方來者非止一路　如從東來不可西門而入。

一切菩薩莊嚴佛國。及成菩提非一方便　法合可知。謂前說觀行理趣分明。今復諮詢。恐涉非分。故先立理請更投機。二正請。

惟愿世尊。廣為我等宣說一切方便漸次　所修之行。

並修行人總有幾種　能修之人。二明所為。

令此會

【現代漢語翻譯】現代漢語譯本：例如三觀或者一個人具備三種。或者一種或者兩種，以單一或複合的方式交織成二十五種。每一種都對應一種根機，所以說是『別』。它們所要去除的障礙也各不相同。比如四相（我相、人相、眾生相、壽者相），或者一個人具備全部四種，或者三種、兩種、一種。而四病（作病、任病、止病、滅病）的情況是，每個人都有其固定的病癥，不會兼具其他的，因為它們彼此相違背。所以這兩種『四』都是『別相』，不同於前面的無明和愛，因為那是所有凡夫都具有的。所以前面的屬於『通』，這裡的是『別』。然而，在通觀和別觀的修行中，都與惑障屬於同一科段，這是因為它們是障礙觀行的迷惑，迷惑消除才能成就觀行。這一段分為兩部分。首先是兩問兩答，關於三觀的修行；然後是三問三答，關於兩重除障。第一部分又分為兩部分。首先是展示三觀的行相，然後是說明單一或複合的修習。第一部分又分為四部分。首先是三部分中的第一部分。於是威德自在菩薩在大眾中，即從座位上站起，頂禮佛足，右繞三匝，長跪合掌，向佛稟告說：內容同上。接下來是陳述辭句，分為兩部分。第一部分是讚歎之前所說。大悲世尊，您為我們詳細地分別解說了這種隨順覺性的道理，領悟之前所說的，依次第漸進地證悟。令諸菩薩覺悟之心光明，領受佛的圓滿音聲，不需經過修習就能獲得善利，領悟之前所說的，忘卻心念而頓悟。短暫地聽聞就已經獲得善利，更何況是勤奮地去修行呢？第二部分是請求開示，分為兩部分。第一部分是詢問所修之法，第二部分是說明所為之事。第一部分又分為兩部分。第一部分是闡述道理。世尊，譬如大城（圓覺），外面有四道門（行門），從各個方向來的人，不會只走一條路，比如從東邊來的人，不可能從西門進入。一切菩薩莊嚴佛國，以及成就菩提，並非只有一種方便法門，這個道理可以類推得知。意思是說，之前所說的觀行理趣已經很分明了，現在再次諮詢，恐怕會涉及不應問的內容，所以先闡述道理，請求佛陀再次針對根機開示。第二部分是正式請求。惟愿世尊，為我們詳細地宣說一切方便漸次的修行方法，也就是所修之行。以及修行之人總共有幾種，也就是能修之人。第二部分是說明所為之事。令此會（與會大眾）...

【English Translation】 English version: For example, the Threefold Contemplation or one person possessing three. Or one or two, singularly or compositely interwoven into twenty-five kinds. Each corresponds to a specific capacity, hence the term 'distinct'. The obstacles they remove also differ. Take the Four Marks (self, person, sentient being, and lifespan), for instance. One person may possess all four, or three, two, or one. As for the Four Diseases (making, allowing, stopping, and extinguishing), each person has a fixed condition, not combining with others, because they contradict each other. Therefore, these two 'fours' are both 'distinct characteristics', unlike the preceding ignorance and craving, which are universally present in all ordinary beings. Thus, the former is 'common', while this is 'distinct'. However, in both common and distinct contemplative practices, they belong to the same category as afflictions and obstacles because they are the delusions that obstruct contemplative practice. The removal of delusion leads to the accomplishment of contemplative practice. This section is divided into two parts. First, two questions and two answers regarding the practice of the Threefold Contemplation; then, three questions and three answers regarding the twofold removal of obstacles. The first part is further divided into two parts. First, the presentation of the characteristics of the Threefold Contemplation; then, the explanation of singular or composite practice. The first part is further divided into four parts. First, the first of the three parts. Thereupon, the Bodhisattva of Majestic Virtue and Self-Mastery, in the midst of the assembly, rose from his seat, prostrated at the Buddha's feet, circumambulated him three times to the right, knelt with palms joined, and said to the Buddha: Same as above. Next is the presentation of statements, divided into two parts. The first part is praising what was said before. Great Compassionate World-Honored One, you have extensively and distinctly explained to us such a nature of compliance with awakening, leading to the gradual realization based on the previous teachings. Enabling all Bodhisattvas to have the light of awakened mind, receiving the Buddha's perfect sound, obtaining benefits without cultivation, leading to the sudden realization of forgetting the mind based on the previous teachings. Having briefly heard, one has already obtained benefits, how much more so by diligently practicing it? The second part is requesting further instruction, divided into two parts. The first part is asking about the practice, and the second part is explaining the purpose. The first part is further divided into two parts. The first part is establishing the principle. World-Honored One, just as a great city (Perfect Enlightenment) has four gates (practice gates) outside, those coming from all directions do not only take one road. For example, one coming from the east cannot enter through the west gate. All Bodhisattvas adorn Buddha-lands and attain Bodhi, not through one expedient means. The principle can be inferred. It means that the principles of contemplative practice mentioned before are already clear, but now I am asking again, fearing that it might involve inappropriate questions. Therefore, I first establish the principle, requesting the Buddha to teach again according to our capacities. The second part is the formal request. May the World-Honored One extensively explain to us all expedient gradual methods of practice, that is, the practice to be cultivated. And how many kinds of practitioners are there in total, that is, those who are capable of practicing? The second part is explaining the purpose. So that this assembly...

菩薩及末世眾生。求大乘者速得開悟。遊戲如來大寂滅海　下三唱仿前。

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　次正說長行中四。一標本舉數。二正示觀門。三引例障圓。四校量顯勝。初二。一約稱性之行以標本。

善男子。無上妙覺遍諸十方。出生如來　十方諸佛同證同修。證義如前。此問修矣。

與一切法同體平等　色心不二凡聖無差皆依覺性。故同平等。智論云。在眾生數中名為佛性。在非眾生數中名為法性。上皆所稱之性也。

于諸修行實無有二　能稱之行也。即如前二空觀門。根塵普凈貪愛俱寂。悲智雙行離相離心常無所得。一切菩薩無不如斯。隨事雖差此意無二故。二約隨機之行以舉數。

方便隨順其數無量　然眾生根性利鈍不同。煩惱厚薄沉掉不等。隨其根性設教多端。不爾難為趣入。故楞伽云。所說非所應。于彼為非說。彼彼諸病人。良醫為處方。如來為眾生。隨心應量說。

圓攝所歸循(循隨)性(根性)差別。當有三種　眾生根性雖有萬差。而此三門一切收盡。必須三者義如下釋

【現代漢語翻譯】現代漢語譯本：菩薩以及末法時代的眾生，爲了尋求大乘佛法，希望迅速開悟，在如來大寂滅海中自由自在地遊樂。 (重複三次，仿照前面的唱誦方式)

說完這些話后，五體投地，這樣三次請求，一遍又一遍地重複。這時，世尊告訴威德自在菩薩（endowed with majestic virtue and self-mastery）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，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，滿心歡喜，和所有在場的大眾一起，靜默地聆聽。接下來正式解說長行文，分為四個部分：一是標明根本，舉出數量；二是正式開示觀修法門；三是引用例子來說明障礙圓融；四是衡量比較，彰顯殊勝。首先是第一部分的前兩點：一是依據稱合自性的修行來標明根本。

『善男子，無上妙覺（supreme and wondrous enlightenment）遍及所有十方世界，從中出生如來。』十方諸佛共同證悟，共同修持，證悟的意義如前所述。這裡是詢問修持的方法。

『與一切法（all dharmas）同體平等。』色（form）與心（mind）不二，凡夫與聖人沒有差別，都依賴於覺性（enlightened nature）。因此說是同等平等。《智度論》（Mahaprajnaparamita-sastra）中說：『在眾生（sentient beings）的範疇中，稱為佛性（Buddha-nature），在非眾生的範疇中，稱為法性（Dharma-nature）。』以上都是所稱合的自性。

『在所有修行中，實際上沒有兩種。』這是能稱合的修行。也就是前面所說的二空觀門（two emptiness contemplation gates）：根（sense organs）與塵（sense objects）完全清凈，貪愛完全止息，悲（compassion）與智（wisdom）並行，遠離現象（form）與心念（mind），常常一無所得。所有菩薩都無不如是。雖然在具體事務上有所差異，但這個道理沒有兩種。二是依據隨順根機的修行來舉出數量。

『方便法門（expedient methods）隨順眾生根機，數量無量。』然而眾生的根性有利有鈍的不同，煩惱有厚有薄，沉溺與掉舉（agitation）也不一樣。隨著他們的根性，設立多種多樣的教法。不這樣就難以進入佛法。所以《楞伽經》（Lankavatara Sutra）中說：『所說的如果不是應該說的，對於他們來說就是不應該說的。對於各種各樣的病人，良醫會開出不同的處方。如來爲了眾生，隨順他們的心意和能力而說法。』

『圓滿地攝取所有歸宿，遵循根性的差別，應當有三種。』眾生的根性雖然有萬千差別，而這三種法門可以全部收攝。這三種法門的意義如下面的解釋。

【English Translation】 English version: Bodhisattvas and sentient beings of the Degenerate Age, seeking the Great Vehicle, wish to quickly attain enlightenment and freely roam in the Great Quiescent Ocean of the Tathagata. (Repeat three times, imitating the previous chanting style)

Having spoken these words, they prostrated with their five limbs to the ground, repeating this request three times, again and again. At that time, the World Honored One said to the Bodhisattva Majestic Virtue and Self-Mastery: 'Excellent, excellent! Good men, you are able to ask the Tathagata about such expedient methods for the sake of all Bodhisattvas and sentient beings of the Degenerate Age. Now listen attentively, and I will explain it to you.' At that time, the Bodhisattva Majestic Virtue and Self-Mastery received the teaching with joy, and together with all the assembly, listened silently. Next, the formal explanation of the prose section is divided into four parts: first, to indicate the root and enumerate the numbers; second, to formally reveal the gates of contemplation; third, to cite examples to illustrate the obstacles to perfect fusion; and fourth, to measure and compare, highlighting the superiority. First is the first part of the first two points: first, to indicate the root based on the practice that accords with self-nature.

'Good men, the Supreme and Wondrous Enlightenment pervades all the ten directions, from which the Tathagatas are born.' The Buddhas of the ten directions jointly realize and jointly cultivate, the meaning of realization as mentioned before. Here is the inquiry about the method of cultivation.

'Being of the same substance and equality with all dharmas.' Form and mind are not two, ordinary beings and sages are not different, all rely on enlightened nature. Therefore, it is said to be equal and the same. The Mahaprajnaparamita-sastra says: 'In the category of sentient beings, it is called Buddha-nature, in the category of non-sentient beings, it is called Dharma-nature.' The above are all the self-nature that is being accorded with.

'In all practices, there are actually not two.' This is the practice that can accord with. That is, the two emptiness contemplation gates mentioned earlier: the sense organs and sense objects are completely purified, greed and love are completely ceased, compassion and wisdom go hand in hand, away from form and mind, and often nothing is attained. All Bodhisattvas are like this. Although there are differences in specific matters, this principle is not two. Second, to enumerate the numbers based on the practice that accords with the disposition of sentient beings.

'Expedient methods accord with the disposition of sentient beings, and the number is immeasurable.' However, the dispositions of sentient beings are different in terms of sharpness and dullness, afflictions are thick and thin, and sinking and agitation are also different. According to their dispositions, various teachings are established. Otherwise, it is difficult to enter the Dharma. Therefore, the Lankavatara Sutra says: 'What is said, if it is not what should be said, then for them it is not what should be said. For various patients, a good doctor will prescribe different prescriptions. The Tathagata speaks to sentient beings according to their minds and abilities.'

'Perfectly gathering all destinations, following the differences in disposition, there should be three kinds.' Although there are thousands of differences in the dispositions of sentient beings, these three gates can encompass all of them. The meaning of these three gates is explained below.

。二正示觀門三。一泯相澄神觀。二起幻銷塵觀。三絕待靈心觀。然禪觀綱領已具懸譚。修習菩提非此不證。但以教隨機異展轉諸途。邪正凡聖大小權實事理漸頓有共不共。今此托法進修。以成圓頓觀行。即事理定慧俱無礙也。與論中修習真如三昧。體相大同小異。小異者。彼不開為三也。今初泯相文字有三。一標本。

善男子。若諸菩薩悟凈圓覺　謂發心修行欲趣佛果。先須了悟身中凈圓覺性以為行本。本即解也。依解而修方為妙行。膏明相賴目足更。故下標本等皆同此矣。二三釋三。一起行。

以凈覺心　約其所悟而起行也。以者用也。凡夫用妄。菩薩用覺。迷悟異故。

取靜為行　雖悟即動即靜。為欲對治動亂之習。一向以靜境安心。漸漸修行方得成就。不取於法為取靜也。愨云。然覺心初建力尚尪微。理宜取靜安詳方能展照。論云。若修止者。住于靜處端坐正意。不依氣息形色虛空地水火風見聞覺知。乃至當知唯心無外境界。即復此心無自相等。

由澄諸念覺識煩動　由前以靜澄心諸念不起心合靜源體非分別。故見分別之識煩勞動擾。苦自是識則不能見識。如眼不自見。今由念澄智顯故覺識也。二功成。

靜慧發生　由前念澄覺識。慧性開明。因靜生慧故云靜慧。比隱今顯故

【現代漢語翻譯】現代漢語譯本：二、正示觀門三：一、泯相澄神觀；二、起幻銷塵觀；三、絕待靈心觀。然而禪觀的綱領已經在之前的討論中完備闡述。修習菩提，非此不能證得。但因為教法適應不同根器而有各種途徑，有邪正、凡聖、大小、權實、事理、漸頓、有共不共等差別。現在我們依託佛法進修，以成就圓頓的觀行，即事和理、定和慧都無礙。這與《論》中所說的修習真如三昧，本體和現象大同小異。小異之處在於，《論》中沒有將之分為三。現在開始講解泯相，文字分為三部分：一、標本。

『善男子，如果各位菩薩領悟清凈圓覺』——這是說發心修行想要達到佛果，首先必須了悟自身中清凈圓滿的覺性，作為修行的根本。根本就是理解。依據理解而修行，才是妙行。就像膏油和光明互相依存，眼睛和腳互相配合一樣。所以下面的標本等都與此相同。二、三釋三：一、起行。

『以凈覺心』——這是就所領悟的覺性而開始修行。『以』是用的意思。凡夫用妄心，菩薩用覺心，迷和悟不同。

『取靜為行』——雖然領悟到即動即靜，但爲了對治動亂的習氣，始終以安靜的境界來安定身心，漸漸修行才能成就。不執取於法，就是取靜。愨法師說：『然而覺心初立，力量還很微弱，理應取靜安詳，才能逐漸開展照用。』《論》中說：『如果修習止，就要住在安靜的地方，端身正坐，專心一意，不依賴氣息、形色、虛空、地水火風、見聞覺知，乃至應當知道唯有心而無外在境界。』也就是這個心沒有自相。

『由澄諸念覺識煩動』——由於之前用靜來澄凈心念，各種念頭不起，心與清凈的源頭相合，本體沒有分別。所以看到分別的識，煩惱動搖。本來識是不能見識的，就像眼睛不能自己看到自己一樣。現在由於念頭澄凈，智慧顯現，所以能覺識。二、功成。

『靜慧發生』——由於之前澄凈念頭，覺識，智慧的本性開明。因為靜而生慧，所以說是靜慧。相比於之前的隱藏，現在顯現出來。

【English Translation】 English version: Two, Correctly Showing the Contemplation Gates Three: One, Contemplation of Eliminating Appearances and Clearing the Spirit; Two, Contemplation of Arousing Illusions and Dissolving Dust; Three, Contemplation of Absolute Relativity and Spiritual Mind. However, the outline of Chan contemplation has already been fully elaborated in the previous discussion. Cultivating Bodhi cannot be attained without this. But because the teachings adapt to different capacities, there are various paths, with differences such as heterodox and orthodox, mundane and sacred, small and large, provisional and real, phenomenal and noumenal, gradual and sudden, common and uncommon. Now we rely on the Dharma to advance in cultivation, in order to achieve the perfect and sudden contemplation practice, that is, phenomena and principles, Samatha and Vipassanā are all unobstructed. This is similar to the practice of True Suchness Samadhi in the Treatise, with the substance and phenomena being largely the same with minor differences. The minor difference is that the Treatise does not divide it into three. Now we begin to explain the elimination of appearances, the text is divided into three parts: One, Establishing the Foundation.

'Good men, if all Bodhisattvas awaken to the pure and perfect enlightenment (Jing Yuanjue)' - This means that those who aspire to cultivate and attain Buddhahood must first awaken to the pure and perfect enlightened nature within themselves as the foundation of practice. The foundation is understanding. Practicing based on understanding is the wonderful practice. Just like oil and light depend on each other, and eyes and feet cooperate with each other. Therefore, the following establishing the foundation, etc., are all the same as this. Two, Three Explanations Three: One, Initiating Practice.

'With a pure enlightened mind' - This is to start practicing based on the enlightened nature. 'With' means to use. Ordinary people use deluded minds, Bodhisattvas use enlightened minds, delusion and enlightenment are different.

'Taking stillness as practice' - Although it is understood that stillness and movement are the same, in order to counteract the habits of agitation, always use a quiet state to settle the mind, and gradually practice to achieve success. Not clinging to the Dharma is taking stillness. Venerable Que said: 'However, when the enlightened mind is first established, its strength is still very weak, it is reasonable to take stillness and peace in order to gradually develop illumination.' The Treatise says: 'If practicing Samatha, one should live in a quiet place, sit upright, and focus the mind, not relying on breath, form, space, earth, water, fire, wind, seeing, hearing, awareness, and even should know that only the mind exists and there are no external realms.' That is, this mind has no self-nature.

'Due to clarifying thoughts, the perceiving consciousness becomes agitated' - Because of using stillness to purify thoughts, various thoughts do not arise, the mind merges with the pure source, and the substance has no distinctions. Therefore, seeing the discriminating consciousness, afflictions arise and shake. Originally, consciousness cannot see consciousness, just like the eye cannot see itself. Now, because thoughts are purified and wisdom manifests, one can perceive consciousness. Two, Accomplishment.

'Stillness and wisdom arise' - Because of purifying thoughts, the perceiving consciousness, the nature of wisdom becomes clear. Because stillness gives rise to wisdom, it is called stillness and wisdom. Compared to the previous concealment, it is now revealed.

云發生。

身心客塵從此永滅　由慧發生身心相盡塵妄不起。名為永滅。客非本性。塵污自體。

便能內發寂靜輕安　由離根境內心自閑。寂靜清虛輕安調暢。喧塵永息粗重長袪。三感應。

由寂靜故。十方世界諸如來心於中顯現　眾生圓明性體與佛不殊。但以妄情凡聖似隔。今身心相盡妄念不生。圓覺妙心凡聖交徹。理實而言。我之身心亦遍現十方佛中。故先德云。黃昏戌。寂寞身心總無物。恒沙諸佛入我身。我身常入恒沙佛。今但約入觀者為主。故云諸佛于中顯現。

如鏡中像　如諸鏡入一鏡中諸鏡即成影像故。諸佛心入行人觀心。如影像也。然塵鏡之性本明。磨瑩即呈物像。眾生自心亦爾。心靜即現如來。故論問云。若諸佛有自然業。能現一切處利益眾生者。云何世間多不能見。答曰。諸佛如來法身平等遍一切處。無有作意故說自然。但依眾生心現。眾生心者。猶如於鏡。鏡若有垢色像不現。如是眾生心若有垢法身不現。經云佛心。論云法身。身心一也。皆據能現之本。若就所現應云應化。此約心靜故。則知佛心亦然。故名為現。非謂佛心有所現也。此乃鏡明則像像歷然。智顯則心心交映。故凈名云。如自觀身實相觀佛亦然。三結名。

此方便者。名奢摩他　此翻云止。定之異

【現代漢語翻譯】現代漢語譯本：云發生。

身心客塵從此永滅（身心上的塵埃永遠消失）由慧發生身心相盡塵妄不起。名為永滅（這被稱為永遠消失）。客非本性（客塵不是本性）。塵污自體（塵埃污染了自身）。

便能內發寂靜輕安（就能從內心生出寂靜輕安）由離根境內心自閑（因為遠離了根和境，內心自然清閑）。寂靜清虛輕安調暢（寂靜清虛，輕安調暢）。喧塵永息粗重長袪（喧囂的塵埃永遠止息，粗重的煩惱長久去除）。三感應。

由寂靜故。十方世界諸如來心於中顯現（因為寂靜的緣故，十方世界所有如來的心都在其中顯現）眾生圓明性體與佛不殊（眾生圓滿光明的本性與佛沒有區別）。但以妄情凡聖似隔（只是因為虛妄的情感，凡人和聖人似乎隔開）。今身心相盡妄念不生（現在身心相盡，虛妄的念頭不再產生）。圓覺妙心凡聖交徹（圓滿覺悟的妙心，凡人和聖人相互交融）。理實而言（從道理上來說）。我之身心亦遍現十方佛中（我的身心也遍佈顯現在十方諸佛之中）。故先德云（所以先賢說）。'黃昏戌。寂寞身心總無物。恒沙諸佛入我身。我身常入恒沙佛'（黃昏時分，寂寞的身心一無所有。恒河沙數般的諸佛進入我的身體，我的身體也常進入恒河沙數般的諸佛）。今但約入觀者為主（現在只是以入觀的人為主）。故云諸佛于中顯現（所以說諸佛在其中顯現）。

如鏡中像（就像鏡子中的影像）如諸鏡入一鏡中諸鏡即成影像故（就像許多鏡子進入一面鏡子中，所有鏡子都成了影像）。諸佛心入行人觀心（諸佛的心進入修行人的觀心中）。如影像也（就像影像一樣）。然塵鏡之性本明（然而佈滿灰塵的鏡子的本性是明亮的）。磨瑩即呈物像（擦拭乾凈就能呈現物像）。眾生自心亦爾（眾生的自心也是這樣）。心靜即現如來（心靜就能顯現如來）。故論問云（所以論中問道）。'若諸佛有自然業。能現一切處利益眾生者。云何世間多不能見'（如果諸佛有自然的作用，能夠在一切地方顯現並利益眾生，為什麼世間很多人不能看見）。答曰（回答說）。'諸佛如來法身平等遍一切處。無有作意故說自然。但依眾生心現。眾生心者。猶如於鏡。鏡若有垢色像不現。如是眾生心若有垢法身不現'（諸佛如來的法身平等地遍佈一切地方，沒有造作，所以說是自然。只是依據眾生的心而顯現。眾生的心，就像鏡子一樣。鏡子如果有污垢，影像就不會顯現。這樣，眾生的心如果有污垢，法身就不會顯現）。經云佛心（經中說佛心）。論云法身（論中說法身）。身心一也（身心是一體的）。皆據能現之本（都是根據能顯現的根本）。若就所現應云應化（如果就所顯現的來說，應該說是應化）。此約心靜故（這是因為心靜的緣故）。則知佛心亦然（就知道佛心也是這樣）。故名為現（所以稱為顯現）。非謂佛心有所現也（不是說佛心有所顯現）。此乃鏡明則像像歷然（這是鏡子明亮，影像就清晰地顯現）。智顯則心心交映（智慧顯現，心與心相互輝映）。故凈名云（所以《維摩詰經》說）。'如自觀身實相觀佛亦然'（就像自己觀察身體的實相一樣，觀察佛也是這樣）。三結名。

此方便者。名奢摩他（這種方便法門，叫做奢摩他）此翻云止（這翻譯成止）。定之異（是禪定的另一種說法）

【English Translation】 English version: Clouds arise.

The defilements of body and mind, like transient dust, are forever extinguished. This arises from wisdom, where the forms of body and mind are exhausted, and defiled thoughts do not arise. This is called 'eternal extinction.' Transient dust is not the inherent nature; it defiles the self-nature.

Then, inner stillness and ease arise. By separating from the root and object, the inner mind becomes naturally free. Stillness is pure and empty, ease is harmonious and smooth. The noise and dust cease forever, and the coarse and heavy burdens are permanently removed. These are the three kinds of responses.

Because of this stillness, the minds of all Tathagatas (Buddhas) in the ten directions manifest within it. The perfect and luminous nature of sentient beings is no different from that of the Buddhas. However, due to deluded emotions, there seems to be a separation between ordinary beings and sages. Now, as the forms of body and mind are exhausted and deluded thoughts do not arise, the wonderful mind of perfect enlightenment interpenetrates ordinary beings and sages. In truth, my body and mind also manifest throughout the Buddhas of the ten directions. Therefore, a former sage said, 'At dusk, in the hour of Xu (7-9 PM), the lonely body and mind are devoid of all things. Buddhas as numerous as the sands of the Ganges enter my body, and my body constantly enters the Buddhas as numerous as the sands of the Ganges.' Now, we focus on the one who enters into contemplation. Therefore, it is said that the Buddhas manifest within it.

Like images in a mirror. Just as when many mirrors enter one mirror, all the mirrors become images. The minds of the Buddhas enter the contemplative mind of the practitioner, like images. However, the nature of a dusty mirror is originally bright. Polishing it reveals images. The minds of sentient beings are also like this. When the mind is still, the Tathagata appears. Therefore, the treatise asks, 'If the Buddhas have natural actions that can manifest everywhere to benefit sentient beings, why do many in the world not see them?' The answer is, 'The Dharmakaya (Dharma body) of the Buddhas and Tathagatas is equal and pervades all places. Because there is no intentional action, it is said to be natural. It manifests according to the minds of sentient beings. The minds of sentient beings are like a mirror. If the mirror is stained, images will not appear. Likewise, if the minds of sentient beings are stained, the Dharmakaya will not appear.' The sutra speaks of the Buddha-mind, and the treatise speaks of the Dharmakaya. Body and mind are one. Both are based on the source of manifestation. If we speak of what is manifested, we should say 'responsive transformation.' This is because the mind is still. Then we know that the Buddha-mind is also like this. Therefore, it is called manifestation, not that the Buddha-mind manifests something. This is like a clear mirror reflecting images clearly, and when wisdom manifests, minds reflect each other. Therefore, Vimalakirti (name of a famous Buddhist figure) said, 'Just as you observe the true nature of your own body, so too should you observe the Buddha.' These are the three concluding names.

This expedient means is called Samatha (means 'tranquility'). This translates as 'stopping.' It is a different aspect of Dhyana (meditation).

名。寂靜義也。謂于染凈等境心不妄緣故。若準涅槃經釋。即名能滅能調寂靜遠離及能清等。結云以是義故名為定相。二起幻鎖塵觀文三。初標本。

善男子。若諸菩薩悟凈圓覺　同上。二正釋中五。一起行。

以凈覺心知覺心性。及與根塵皆因。幻化　躡前標解也。心性是識。識與根塵三和合有。各無自性。但是無明迷真而起。故名幻化。

即起諸幻以除幻者　正明起行也。諸幻即幻智也。幻者。即根本無明是能幻之者。除幻者。依如幻始覺力。分覺根本不覺。始息滅相。終息生相。即是除幻。

變化諸幻而開幻眾　隨機應化說法開示如幻眾生也。若觀心釋者。變起差別幻智。遍觀八萬塵勞之眾。一一稱真清凈非障非蔽。即為開也。二功成。

由起幻故。便能內發大悲　根塵既消自他無二。故能內發同體大悲。

輕安　由悲從定起。非其愛見故。輕安暢適。三結通。

一切菩薩從此起行。漸次增進　明諸菩薩從此觀門方能起于悲智乃至佛果。四簡濫。

彼觀幻者。非同幻故　拂幻法也。簡識殊智。能所勝劣異故。

非同幻觀皆是幻故　拂幻智也。

幻相永離　五總結。

是諸菩薩所圓妙行　結成非幻稱真之行。

如土長苗　如種穀等依

【現代漢語翻譯】現代漢語譯本：名。寂靜義也。指的是對於染污和清凈等境界，心不虛妄攀緣的緣故。如果按照《涅槃經》的解釋，就名為能滅、能調、寂靜、遠離以及能清等。總結說，因為這個意義，所以名為定相。二、起幻鎖塵觀文三。首先標明根本。善男子。如果各位菩薩領悟清凈圓覺。同上。二、在正式解釋中分為五部分。一起行。以清凈覺悟之心，知曉覺悟之心性，以及根和塵，都是因為幻化而產生。這是呼應前面的標明和解釋。心性是識。識與根和塵三者和合而有。各自沒有自性。只不過是因為無明迷惑了真性而生起。所以名為幻化。即生起各種幻化來去除幻化者。這是正式說明起行。各種幻化就是幻智。幻化者，就是根本無明，是能產生幻化者。去除幻化者，依靠如幻的始覺之力，分清覺悟根本的不覺。開始息滅相，最終息滅生相，這就是去除幻化。變化各種幻化，從而開啟幻化眾生。隨機應化說法開示如幻的眾生。如果從觀心的角度解釋，就是變化生起差別幻智，普遍觀察八萬塵勞之眾。一一稱合真性，清凈無染，不是障礙也不是遮蔽，這就是開啟。二、功成。由於生起幻化的緣故，便能從內心生髮大悲。根和塵既然消滅，自和他者沒有分別，所以能從內心生髮同體大悲。輕安。由於悲心從定力生起，不是因為愛見，所以輕安暢適。三、總結貫通。一切菩薩從此起行，逐漸增進。說明各位菩薩從此觀門才能生起悲智乃至佛果。四、簡別濫用。那些觀察幻化的人，不同於幻化本身。拂除幻法。簡別認識殊勝的智慧。能觀者和所觀者，殊勝和低劣不同。不同於幻化之觀，因為一切都是幻化。拂除幻智。幻相永遠脫離。五、總結。這是各位菩薩所圓滿的妙行。總結成為非幻稱真的行為。如土地滋養苗，如種植穀物等依靠

【English Translation】 English version: Name. It also means tranquility. It refers to the fact that the mind does not falsely cling to defiled and pure realms. According to the interpretation of the Nirvana Sutra, it is named as that which can extinguish, tame, be tranquil, be distant, and be pure. In conclusion, it is called the characteristic of samadhi because of this meaning. 2. The text on initiating the illusory lock of dust observation is in three parts. First, it marks the origin. Good man. If all Bodhisattvas (enlightened beings) realize the pure and perfect enlightenment. Same as above. 2. The formal explanation is in five parts. 1. Initiating practice. Using the pure enlightened mind to know the nature of the enlightened mind, and that the indriya (sense organs) and dhatu (sense objects) are all caused by illusion. This echoes the previous marking and explanation. The nature of the mind is vijnana (consciousness). Vijnana exists through the combination of indriya, dhatu, and vijnana. Each has no self-nature. It is only because avidya (ignorance) obscures the true nature that they arise. Therefore, it is called illusion. That is, to generate various illusions to remove the illusion maker. This is a formal explanation of initiating practice. The various illusions are illusory wisdom. The illusion maker is fundamental avidya, which is the one who can generate illusions. Removing the illusion maker relies on the power of the initial awakening of illusion, distinguishing the non-awakening of the root of awakening. The phase of cessation begins, and the phase of birth ends, which is the removal of illusion. Transforming various illusions, thereby opening up illusory beings. To teach and reveal to illusory beings by adapting to their needs. If interpreted from the perspective of observing the mind, it means transforming and generating differentiated illusory wisdom, universally observing the multitude of eighty-four thousand defilements. Each one is in accordance with true nature, pure and undefiled, neither an obstacle nor an obscuration, which is opening up. 2. Accomplishment. Because of generating illusions, one can generate great compassion from within. Since the indriya and dhatu have been eliminated, there is no distinction between self and others, so one can generate great compassion of the same essence from within. Lightness and ease. Because compassion arises from samadhi, not from love and attachment, there is lightness, ease, and comfort. 3. Conclusion and connection. All Bodhisattvas initiate practice from this point, gradually progressing. It explains that all Bodhisattvas can only generate compassion and wisdom, and even attain Buddhahood, from this gate of observation. 4. Distinguishing misuse. Those who observe illusions are different from the illusions themselves. Sweeping away the illusory dharma. Distinguishing and recognizing superior wisdom. The observer and the observed, the superior and the inferior, are different. Different from the observation of illusion, because everything is illusion. Sweeping away illusory wisdom. The illusory appearance is forever separated. 5. Conclusion. This is the perfect and wonderful practice of all Bodhisattvas. Concluding into the non-illusory and true practice. Like soil nourishing seedlings, like planting grains, etc., relying on

土長苗收子之時苗土俱棄。種喻覺心。土喻幻法。苗喻幻智。謂悟凈圓覺。依幻法而起幻智。從幻智而忘心入覺。入覺則前二皆袪。三結名。

此方便者。名三摩缽提　亦名三摩缽底。此云等至。等持之中能至勝位故。又等謂齊等。離沉掉故。至謂至到。到勝定故。故前有如幻三昧。三絕待靈心觀文三。初標本。

善男子。若諸菩薩悟凈圓覺　如上。正釋中二。一起行。

以凈覺心　躡其所依。

不取幻化　離第二觀。

及諸凈相　離第一觀。

了知身心皆為掛礙　有身有心悉皆是妄。了知是能身心是所。托所起能故二皆礙。此下明其所用。于中又三。謂法喻合。

無知覺　即上所了身心也。謂身觸為覺。心緣曰知。由此分別。障正知見。

明　正顯靈妙之體。然此靈心上而無頂下而無底。傍無邊際。中無在處。既無當中。何有東西上下。欲言空寂不似太虛。欲言相用不從緣起。欲言知見異於分別。欲言頑礙異於木石。欲言其覺不同醒悟之初。欲言其明不同日月之類。故諸經教於寂靜空無呵為邪小。于知見明覺互泯互存。各有深意。今此欲入觀門。恐知字引分別念。故宜但云明也。

不依諸礙　諸礙者。身心能所。不依者直造靈明。

永得　究竟常然

【現代漢語翻譯】現代漢語譯本：當稻苗成熟收割時，稻苗和土壤都會被拋棄。這裡用種子比喻覺悟之心（Bodhi-citta），用土壤比喻虛幻之法（Maya-dharma），用稻苗比喻虛幻之智慧（Maya-jnana）。意思是說，要領悟清凈圓滿的覺悟，需要依靠虛幻之法生起虛幻之智慧，再從虛幻之智慧中忘卻心而進入覺悟。一旦進入覺悟，之前的虛幻之法和虛幻之智都會被去除。這三者合起來稱為『結』（bond）。這種方便法門，名為『三摩缽提』（Samapatti），也名為『三摩缽底』（Samapatti）。這裡翻譯為『等至』，意為在等持（Samadhi）之中能夠到達殊勝的境界。『等』意味著齊等，遠離沉沒和掉舉；『至』意味著到達，到達殊勝的禪定。所以前面有如幻三昧（Maya-samadhi）。以下是三絕待靈心觀的經文，分為三部分。首先是標明根本。善男子，如果各位菩薩領悟了清凈圓滿的覺悟（Paripurna-Buddha-jnana），如上所述。在正式解釋中分為兩部分。首先是發起修行。以清凈的覺悟之心，追溯其所依賴的根源。不執取虛幻的變化，遠離第二種觀想。以及各種清凈的表象，遠離第一種觀想。了知身和心都是障礙，有身有心都是虛妄的。『了知』是能知，『身心』是所知。因為依託所知而生起能知，所以兩者都是障礙。以下闡明其作用，其中又分為三部分，即法、比喻和合。『無知覺』，就是指上面所說的身和心。身體的觸感稱為『覺』，心的攀緣稱為『知』。由於這些分別，障礙了正確的知見。『明』，是真正顯現靈妙的本體。然而，這個靈心，向上沒有頂端，向下沒有底端，旁邊沒有邊際，中間沒有所在之處。既然沒有中間，哪裡有東西南北上下？要說它空寂，卻不像太虛；要說它有相用，卻不是從因緣生起；要說它是知見，卻不同於分別；要說它是頑固的障礙，卻不同於木頭石頭；要說它是覺悟，卻不同於醒悟之初；要說它是光明，卻不同於日月的光芒。所以各種經典教義，呵斥寂靜空無為邪小，而對於知見、明覺，則互相泯滅、互相依存，各有深意。現在這裡要進入觀想之門，恐怕『知』字會引起分別念，所以只說『明』。不依賴各種障礙，各種障礙就是指身、心、能知、所知。『不依賴』就是直接趨向靈明。永遠獲得，究竟常然。

【English Translation】 English version: When the rice seedlings mature and are harvested, both the seedlings and the soil are discarded. Here, the seed is used as a metaphor for the Bodhi-citta (awakened mind), the soil as a metaphor for Maya-dharma (illusory phenomena), and the seedling as a metaphor for Maya-jnana (illusory wisdom). This means that to realize pure and perfect enlightenment, one needs to rely on illusory phenomena to generate illusory wisdom, and then from illusory wisdom, forget the mind and enter enlightenment. Once one enters enlightenment, both the previous illusory phenomena and illusory wisdom are removed. These three together are called 'bond'. This expedient method is called 'Samapatti', also called 'Samapatti'. It is translated here as 'equal attainment', meaning that in Samadhi (concentration), one can reach a superior state. 'Equal' means equality, being free from sinking and agitation; 'attainment' means reaching, reaching superior samadhi. Therefore, there is the Maya-samadhi (illusion-like samadhi) mentioned earlier. The following is the text of the Three Absolute Spiritual Mind Contemplation, divided into three parts. First, the fundamental is indicated. Good man, if all Bodhisattvas realize pure and perfect enlightenment (Paripurna-Buddha-jnana), as mentioned above. In the formal explanation, it is divided into two parts. First, the practice is initiated. With a pure awakened mind, trace back to its source of reliance. Do not grasp illusory transformations, and stay away from the second contemplation. And all pure appearances, and stay away from the first contemplation. Knowing that both body and mind are obstacles, having body and mind are all illusions. 'Knowing' is the knower, 'body and mind' are the known. Because the knower arises relying on the known, both are obstacles. The following clarifies its function, which is further divided into three parts, namely dharma, metaphor, and combination. 'Without awareness' refers to the body and mind mentioned above. The body's sensation is called 'awareness', and the mind's clinging is called 'knowing'. Due to these distinctions, correct knowledge and vision are obstructed. 'Brightness' is the true manifestation of the spiritual essence. However, this spiritual mind has no top above, no bottom below, no boundaries on the sides, and no place in the middle. Since there is no middle, where are east, west, north, south, up, and down? To say it is empty and still, it is not like the great void; to say it has form and function, it does not arise from conditions; to say it is knowledge and vision, it is different from discrimination; to say it is stubborn and obstructive, it is different from wood and stone; to say it is enlightenment, it is different from the beginning of awakening; to say it is light, it is different from the light of the sun and moon. Therefore, various scriptures and teachings condemn stillness and emptiness as heretical and small, while knowledge, vision, brightness, and awareness mutually extinguish and mutually depend on each other, each with profound meaning. Now, here we want to enter the gate of contemplation, fearing that the word 'knowing' will cause discriminating thoughts, so it is better to just say 'brightness'. Do not rely on various obstacles, the various obstacles refer to body, mind, knower, and known. 'Do not rely' means directly approaching spiritual brightness. Eternally attain, ultimately constant.

。

超過　回殊對待。

礙　前觀幻涉于煩惱。

無礙境　前取靜同於涅槃。

受用　屬己資緣。

世界　共居國邑。

及與身　宛然形質。

心　還有見聞。

相在　不異尋常。

塵域　不離舊處。此由執認沒體。同他今不生情豈拘靈照。

如器中锽聲出於外　锽字不定。恐譯人錯。遂為三釋。一依锽字音橫。準切韻訓和訓樂。不是器中之聲。今率愚詳之。取其聲勢不取訓字。此應是金石等中聲相也。今且現聞擊鐘磬之類。其聲锽锽然。即知锽是此類聲之相狀。譯人回潤稍拙。應云如今器聲锽锽出外。二作鐄字音同。即大鐘也。是諸器中之一數。故云如器中鐄。準此則順本經文。回潤非失。但筆受或寫錄。錯誤以鐄為锽爾。三者皆簧音黃。即笙簧之類。以有簧之器非一故。不局云笙中簧。乃云器中簧也。亦如管籥之屬。皆能發聲出於外故。準此則譯人不善此方聲韻文字。故字與音俱錯爾。后正釋喻者。前三雖異合法皆通。皆器喻世界身心。聲喻靈明觀智。謂聲從器出。器不能拘。故聲聞四遠器局本處。以喻觀智約身心修得。身心所不能拘。觀智廓爾無邊。身心不離舊處。但所喻相當何爭喻所依物。愨云。如萬釣之鏞星樓受礙。搖杵一擊聲振寰區。自

【現代漢語翻譯】現代漢語譯本　　超過：不應有所偏頗的特殊對待。　　障礙：如果之前的觀察帶有虛幻不實，就會陷入煩惱。　　無礙境：如果之前的領悟專注于寂靜，就等同於涅槃（Nirvana，佛教術語，指解脫后的境界）。　　受用：屬於自己的資助因緣。　　世界：共同居住的國度和城邑。　　以及身體：清晰地呈現出形態和實質。　　心：仍然具有見聞覺知的功能。　　現象存在：與平常沒有什麼不同。　　塵世領域：沒有離開原來的地方。這是由於執著于認知，迷失了本體。如同他人一樣，現在不產生情感，又怎麼能拘束靈妙的覺照呢？　　如器中锽（huáng）聲出於外：關於『锽』字的解釋不定，恐怕翻譯的人理解有誤，因此有三種解釋。第一種，按照『锽』字的讀音，讀作『橫』，根據切韻的解釋，是和諧、音樂的意思。但這不是器物中發出的聲音。現在我仔細思考，取其聲勢，不取其字義。這應該是金石等發出的聲音。現在比如聽到敲擊鐘磬的聲音，其聲音『锽鍠』，就知道『锽』是這類聲音的相狀。翻譯的人潤色稍有不足，應該說『如今器物發出的聲音鍠鍠地傳到外面』。第二種，寫作『鐄（huáng）』字，讀音相同，就是大鐘。是各種器物中的一種。所以說『如器中鐄』。按照這種理解，就順應了本經的文意，潤色沒有錯誤。只是筆錄或者抄寫的人，錯誤地把『鐄』寫成了『锽』。第三種，都讀作『簧（huáng）』，就是笙簧之類的樂器。因為有簧的器物不止一種，所以不侷限於說『笙中簧』，而是說『器中簧』。也像管籥（yuè）之類，都能發出聲音傳到外面。按照這種理解，就是翻譯的人不熟悉此地的聲韻文字，所以字和音都錯了。後面正式解釋比喻的人認為，前面三種解釋雖然不同，但從比喻的角度來說都說得通。都是用器物比喻世界身心，用聲音比喻靈明觀智。意思是說，聲音從器物中發出，器物不能拘禁它，所以聲音傳到四面八方，而器物仍然留在原來的地方。用這來比喻觀智從身心中修得，身心不能拘禁它，觀智廣大無邊，而身心不離開原來的地方。只要所比喻的意義相當，又何必爭論比喻所依據的物體呢？愨（què）云：如同萬鈞重的鏞（yōng）鐘，即使被星樓所阻礙，只要搖動椎（chuí）一下敲擊，聲音也能震動整個區域。

【English Translation】 English version Exceeding: There should be no biased or special treatment. Obstruction: If previous observations are based on illusion, one will fall into afflictions. Unobstructed Realm: If previous understanding focuses on stillness, it is equivalent to Nirvana (Nirvana, a Buddhist term referring to the state after liberation). Enjoyment: Resources and conditions that belong to oneself. World: Countries and cities where people live together. And the Body: Clearly presenting form and substance. Mind: Still possesses the functions of seeing, hearing, and knowing. Phenomenon Exists: Not different from the ordinary. Mundane Realm: Not leaving the original place. This is because of attachment to cognition, losing the original substance. Like others, if emotions do not arise now, how can one restrain the subtle awareness? Like the sound of 'huang' (锽) from a vessel going outward: The interpretation of the word 'huang' is uncertain, and it is feared that the translator misunderstood it, so there are three explanations. First, according to the pronunciation of the word 'huang', pronounced 'heng', according to the interpretation of Qieyun (切韻, an ancient Chinese rhyme dictionary), it means harmony and music. But this is not the sound from the vessel. Now I think carefully, taking its momentum, not its literal meaning. This should be the sound from metal and stone. Now, for example, when you hear the sound of bells and chimes being struck, the sound is 'huang huang', and you know that 'huang' is the appearance of this kind of sound. The translator's embellishment is slightly insufficient, and it should be said 'Now the sound from the vessel spreads outward with a huang huang sound'. Second, write the word '鐄 (huang)', with the same pronunciation, which is the big bell. It is one of the various instruments. So it says 'like the huang in the vessel'. According to this understanding, it conforms to the meaning of this scripture, and the embellishment is not wrong. It's just that the person who took the notes or copied it mistakenly wrote '鐄' as 'huang'. Third, they are all pronounced 'huang', which is like the sheng (笙) reed instrument. Because there is more than one instrument with reeds, it is not limited to saying 'reed in the sheng', but says 'reed in the vessel'. It is also like the guan (管) and yue (籥) instruments, which can all make sounds that go outward. According to this understanding, the translator is not familiar with the sounds and characters of this place, so the character and sound are both wrong. The person who formally explains the metaphor later believes that although the previous three explanations are different, they are all valid from the perspective of metaphor. They all use the vessel to metaphor the world, body, and mind, and use the sound to metaphor the spiritual awareness and wisdom. It means that the sound comes from the vessel, and the vessel cannot restrain it, so the sound spreads in all directions, while the vessel remains in its original place. This is used to metaphor that the wisdom is cultivated from the body and mind, and the body and mind cannot restrain it. The wisdom is vast and boundless, while the body and mind do not leave their original place. As long as the meaning of the metaphor is appropriate, why argue about the object on which the metaphor is based? Que (愨) said: Like a yong (鏞) bell weighing ten thousand jun, even if it is blocked by the star tower, as long as you shake the hammer and strike it, the sound can shake the entire area.

體兼他不能留礙。豈以樓拘鐘相便響不通。形礙管聲令音不透。觀此文勢未免懷疑。復不能決通。媕婀邈之而已。意亦同前。仍法合最具。謂加樓喻世界。余準上知。

煩惱涅槃(如器)不相留礙　如锽二功成。

便能內發寂滅　不取幻化幻化即寂。不取靜相靜相即滅。非故寂之滅之。又但是真心實理非對靜幻。故楞伽云。寂滅者名為一心。此非息動之寂生已而滅。故云內發。

輕安(同上)妙覺隨順寂滅境界　在觀之時用心同佛。故隨順妙覺寂滅。

自他身心所不能及　唯獨自明瞭余。人所不見。故他不及。自己心識之量亦不能造。如螢燒須彌。必須離情方契。故自不及。又依體起智為自。根塵發識名他。不可識識智知。故皆不及。

眾生壽命皆為浮想　一切眾生壽命。但為浮想任持。本無實體。故華嚴云。一切眾生但想所持。其猶空云是空之浮氣。了虛空者。即知浮雲畢竟非空。眾生壽命是真之浮想。了真寂者。即知眾生畢竟非真。三結名。

此方便者。名為禪那　此云靜慮。即慮而靜故無散動。即當定義。即靜而慮故非無記。即當慧義。故四靜慮定慧平等。問既是定慧平等。云何科云絕待靈心。答正由不滯此二直造心源。故定慧等。釋相文中絕待之義甚明。固無疑矣。然

【現代漢語翻譯】現代漢語譯本體性兼具，彼此之間不能相互阻礙。難道是因為樓閣、拘鐘（一種樂器）相互靠近，聲音就不能流通了嗎？形體阻礙管道，聲音就不能穿透。觀察這段文字的意境，難免產生懷疑，又不能徹底理解通透，只能含糊不清地猜測，意思也和前面類似。仍然是法合（符合佛法）最具代表性。用樓閣比喻世界，其餘的可以參照上面的解釋來理解。

煩惱和涅槃（如容器）不相互阻礙，如同锽（樂器）的兩種功能同時成就。

便能從內心生髮寂滅，不執取幻化，幻化即是寂滅。不執取靜止的表象，靜止的表象即是滅。不是故意讓它寂滅。而且這只是真心實理，不是針對靜止和幻化的。所以《楞伽經》說：『寂滅，名為一心。』這不是停止運動的寂滅，而是生起后又滅去的。所以說是從內心生髮。

輕安（同上）妙覺（殊勝的覺悟）隨順寂滅的境界，在觀照的時候，用心如同佛一樣，所以隨順妙覺寂滅。

自身和他人的身心都不能達到，唯獨自己明瞭，別人所不能看見，所以他人不能達到。自己心識的度量也不能造作，如同螢火蟲想要燒掉須彌山（佛教中的聖山）。必須遠離情執才能契合，所以自己也不能達到。又依體（本體）而起的智慧為自，根塵（感覺器官和感覺對像）引發的意識名為他，不可用意識去識別智慧，所以都不能達到。

眾生的壽命都是虛浮的想像，一切眾生的壽命，都只是由虛浮的想像所維持，本來沒有實體。所以《華嚴經》說：『一切眾生都由想像所維持。』這就像空中的雲彩是空的浮氣。瞭解虛空的人，就知道浮雲畢竟不是空。眾生的壽命是真如的虛浮想像，瞭解真寂的人，就知道眾生畢竟不是真。這是第三個結論。

這種方便法，名為禪那（梵文Dhyana的音譯），這裡翻譯為靜慮。即在思慮中保持平靜，所以沒有散亂動搖；即是禪定的定義。即在平靜中進行思慮，所以不是無記（不善不惡的狀態），即是智慧的含義。所以四靜慮（色界四禪定）是定慧平等的。問：既然是定慧平等，為什麼科判說是絕待靈心（超越對待的靈妙之心）？答：正因為不執著于定和慧這二者，直接探求心源，所以定慧相等。解釋相狀的文字中，絕待的意義非常明顯，所以沒有疑問。然而

【English Translation】 English version The nature encompasses everything, and there is no mutual obstruction. Is it because pavilions and kujhong (a musical instrument) are close to each other that the sound cannot circulate? The shape obstructs the pipe, and the sound cannot penetrate. Observing the intent of this passage, one cannot help but be suspicious and unable to fully understand it, and can only vaguely guess, and the meaning is similar to the previous one. It is still the Dharma combination (in accordance with the Dharma) that is most representative. Using the pavilion as a metaphor for the world, the rest can be understood by referring to the above explanation.

Afflictions and Nirvana (like containers) do not obstruct each other, just like the two functions of huang (a musical instrument) are accomplished simultaneously.

Then one can generate stillness and extinction from within, not clinging to illusion, illusion is stillness and extinction. Not clinging to the appearance of stillness, the appearance of stillness is extinction. It is not deliberately making it still and extinct. Moreover, this is only the true mind and true principle, not directed at stillness and illusion. Therefore, the Lankavatara Sutra says: 'Stillness and extinction is called one mind.' This is not the stillness of stopping movement, but arising and then ceasing. Therefore, it is said to be generated from within.

Tranquility (same as above), Wonderful Enlightenment (supreme enlightenment) follows the realm of stillness and extinction. When observing, using the mind like a Buddha, so it follows Wonderful Enlightenment stillness and extinction.

One's own and others' body and mind cannot reach it, only oneself understands it, others cannot see it, so others cannot reach it. The measure of one's own mind and consciousness cannot create it, like a firefly wanting to burn Mount Sumeru (the sacred mountain in Buddhism). One must be free from emotional attachments to be in accord with it, so oneself cannot reach it either. Moreover, the wisdom arising from the essence (the original substance) is called self, and the consciousness arising from the senses and sense objects is called other. Wisdom cannot be recognized by consciousness, so neither can reach it.

The lives of sentient beings are all floating thoughts. The lives of all sentient beings are only maintained by floating thoughts, and originally have no substance. Therefore, the Avatamsaka Sutra says: 'All sentient beings are maintained by thoughts.' This is like the clouds in the sky are floating air of emptiness. Those who understand emptiness know that floating clouds are not empty after all. The lives of sentient beings are floating thoughts of true reality. Those who understand true stillness know that sentient beings are not true after all. This is the third conclusion.

This expedient means is called Dhyana (Sanskrit transliteration of Dhyana), which is translated here as quiet contemplation. That is, maintaining calmness in contemplation, so there is no scattering or agitation; that is the definition of Samadhi (concentration). That is, contemplating in calmness, so it is not a state of non-recollection (neither good nor evil), which is the meaning of wisdom. Therefore, the four Dhyanas (the four meditative states of the Form Realm) are equal in Samadhi and wisdom. Question: Since Samadhi and wisdom are equal, why is it classified as transcendent spiritual mind? Answer: Precisely because one does not cling to these two, Samadhi and wisdom, and directly seeks the source of the mind, Samadhi and wisdom are equal. In the explanation of the characteristics, the meaning of transcendence is very clear, so there is no doubt. However,

釋相中指修行者妄情用心。故顯。雙非絕待。后但約義以結。故取雙是齊融。齊融絕待雙是雙非皆是中道故釋相與結名互顯三觀文初皆標悟者。聞前經故。謂初靜觀修文殊中解。次幻觀修普賢全普眼前半之解。后靈心觀修普眼後半剛藏全章之解。對配前經昭然可見。然此三門與涅槃經三相大同小異。與天臺三觀則義理同而意趣異。同者。一泯相即空觀也。二起幻即假觀也。三絕待即中觀也。異者。此明行人用心方便。彼則推窮諸法性相。此多約心成行。故不立所觀之境。彼多約義生解。故對所觀三諦。三引例彰圓。

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　此三門皆依悟凈圓覺而起觀行。觀行亦皆趣入圓覺。始終不離故。云親近隨順。佛及菩薩同證同修。隨機隨事行相各異。或多人同修一門。或一人具修多行。若三五若百千。同之與異隨類難準。然必皆依此三種業。三種業中或具依三。或一或二同時前後單復綺互。具如二十五輪所明。此是修行人之事業矣。

若得圓證即我圓覺　趣入雖從一門。功成即三皆圓證。若偏修一行但名親近。三事圓通名證圓覺。四校量顯勝。

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

【現代漢語翻譯】現代漢語譯本：釋相中指的是修行者以虛妄的情感和分別心來修行，所以要彰顯『雙非絕待』的道理。後面只是根據意義來總結，所以採取『雙是齊融』的說法。『齊融』、『絕待』、『雙是』、『雙非』，這些都是中道的體現。因此，解釋相和總結名稱互相彰顯了空觀、假觀、中觀這三重觀照。文章開頭都標明了『悟者』，是因為聽聞了前面的經文。這指的是最初的靜觀，是修習文殊菩薩所代表的智慧；其次的幻觀，是修習普賢菩薩所代表的行愿，對應《普眼》前半部分的解釋；最後的靈心觀，是修習《普眼》後半部分以及《剛藏》全章的解釋。對照前面的經文，可以清楚地看到這一點。然而，這三門與《涅槃經》中的三相大同小異，與天臺宗的三觀則是義理相同而意趣不同。相同之處在於：一是泯相，即空觀；二是起幻，即假觀；三是絕待，即中觀。不同之處在於：這裡說明修行者用心的方法和方便，而《涅槃經》則推究諸法的性相。這裡更多的是從心出發來成就修行，所以不設立所觀的對象；《涅槃經》更多的是根據義理來產生理解，所以針對所觀的三諦。最後，通過引例來彰顯圓融的道理。『善男子，這三種法門都是圓覺的體現，親近和隨順十方如來，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，都是依據這三種事業。』這三門都是依據覺悟和清凈的圓覺而生起的觀行，觀行也都是趨向于證入圓覺，從始至終都不離開圓覺，所以說『親近隨順』。佛和菩薩共同證悟，共同修習，隨著根機和事情的不同，修行的方式也各有差異。或者多人共同修習一門，或者一人同時修習多種法門。無論是三五人，還是成百上千人，相同和不同的情況難以衡量。然而，必定都是依據這三種事業。這三種事業中，或者全部依據三種，或者依據一種或兩種，同時、前後、單獨、重複、交錯，具體情況如同二十五輪中所說明的。這些都是修行人的事業。『如果能夠圓滿證悟，那就是我的圓覺。』趨入圓覺雖然是從一門入手，但功德成就時，三種法門都會圓滿證悟。如果只是偏重修習一種，只能說是親近圓覺。三種事業圓融通達，才能說是證得圓覺。下面是第四部分，校量功德，彰顯殊勝。『善男子，假設有人修習聖道，教化成就百千萬億阿羅漢（Arhat，斷盡煩惱，證入涅槃的小乘聖者）和辟支佛（Pratyekabuddha，無師自悟的聖者）。』

【English Translation】 English version: The 'interpreting characteristics' refers to practitioners using deluded emotions and discriminating minds in their practice, hence the need to reveal the principle of 'neither affirmation nor negation, transcending duality'. Later, it is summarized based on meaning, thus adopting the saying 'both affirmation and negation are equally integrated'. 'Equal integration', 'transcending duality', 'both affirmation and negation', 'neither affirmation nor negation'—these are all manifestations of the Middle Way. Therefore, interpreting characteristics and summarizing names mutually reveal the three contemplations: emptiness, provisional existence, and the Middle Way. The beginning of the text marks 'the enlightened' because they have heard the preceding sutras. This refers to the initial still contemplation, which is the practice of wisdom represented by Manjushri (文殊菩薩); the subsequent illusory contemplation is the practice of vows and actions represented by Samantabhadra (普賢菩薩), corresponding to the explanation in the first half of 'Universal Eye' (普眼); the final spiritual mind contemplation is the practice of the second half of 'Universal Eye' and the entire chapter of 'Vajra Storehouse' (剛藏). Comparing it with the preceding sutras, this can be clearly seen. However, these three doors are largely similar to the three characteristics in the Nirvana Sutra (涅槃經), with minor differences. They are the same in principle but different in intention from the Tiantai (天臺宗) three contemplations. The similarities are: first, the annihilation of characteristics, which is the contemplation of emptiness; second, the arising of illusion, which is the contemplation of provisional existence; third, the transcendence of duality, which is the contemplation of the Middle Way. The differences are: this explains the methods and conveniences of practitioners' minds, while the Nirvana Sutra explores the nature and characteristics of all dharmas. This focuses more on achieving practice from the mind, so it does not establish an object of contemplation; the Nirvana Sutra generates understanding based on principles, so it targets the three truths to be contemplated. Finally, examples are cited to highlight the principle of perfect integration. 'Good man, these three Dharma doors are all manifestations of perfect enlightenment, intimately approaching and according with the Tathagatas (如來) of the ten directions, thereby achieving Buddhahood. The various expedient methods of the Bodhisattvas (菩薩) of the ten directions, all similarities and differences, are based on these three activities.' These three doors are all based on the awakened and pure perfect enlightenment, giving rise to contemplation and practice, and the contemplation and practice all tend towards entering perfect enlightenment, never departing from perfect enlightenment from beginning to end, hence the saying 'intimately approaching and according with'. Buddhas and Bodhisattvas jointly realize and jointly practice, and the methods of practice vary according to different capacities and matters. Or many people practice one door together, or one person practices multiple Dharma doors simultaneously. Whether it is three or five people, or hundreds or thousands of people, the similarities and differences are difficult to measure. However, they must all be based on these three activities. Among these three activities, they may all be based on the three, or based on one or two, simultaneously, before and after, singly, repeatedly, or intertwined, as explained in the twenty-five wheels. These are the activities of practitioners. 'If one can perfectly realize, that is my perfect enlightenment.' Although entering perfect enlightenment starts from one door, when merit is achieved, all three Dharma doors will be perfectly realized. If one only focuses on practicing one, it can only be said to be approaching perfect enlightenment. Only when the three activities are perfectly integrated can it be said to have attained perfect enlightenment. The following is the fourth part, comparing merits and highlighting the superior. 'Good man, suppose someone cultivates the holy path and teaches and achieves hundreds of thousands of millions of Arhats (阿羅漢, those who have exhausted afflictions and entered Nirvana in the Hinayana tradition) and Pratyekabuddhas (辟支佛, self-enlightened saints without a teacher).'

果。不如有人聞此。圓覺無礙法門。一剎那頃隨順修習　初舉劣。后不如下顯勝。且如勸得一人二人持於五戒十戒。據諸教說。福已甚多。況令爾許億人成就辟支羅漢。具足六通八解。永超三界十纏。而乃不如有人暫習圓覺。時中極促唯一剎那。豈況長時圓修妙觀。愨云。牛跡巨海何可校量。聞此等者聞慧。隨順者思慧。修習者修慧。偈中唯三。闕校量故。余全同長行。

爾時世尊欲重宣此義。而偈言　且標舉也。

威德汝當知　　無上大覺心　本際無二相　　隨於諸方便　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

上來三觀竟。

自此第二明單復修習文四。初三之初。

於是辨音菩薩在大眾中。即從座起。頂禮佛足右繞三匝。長跪叉手而白佛言　同上。后陳辭句中二。初慶前。

大悲世尊。如是法門甚為希有　可知。二請後有二。一問所修。

世尊此諸方便　指前三觀。

一切菩薩于圓覺門　指前所依行本。

有幾修習　前說三觀。雖行相分明。未

【現代漢語翻譯】現代漢語譯本不如有人聽聞這圓覺無礙法門，在一剎那間隨順修習。這是先舉出較差的，後面用不如來顯示殊勝。比如勸得一人兩人持守五戒十戒，根據各教派的說法，福報已經很多了。何況是令如此多的億人成就辟支羅漢（Pratyeka-buddha，獨覺），具足六通八解，永遠超出三界十纏。然而卻不如有人暫時修習圓覺。時間極其短暫，只有一剎那。更何況是長時間圓滿修習妙觀。確實如牛蹄跡中的水與大海相比，怎麼可以衡量呢？聽聞這些的是聞慧，隨順的是思慧，修習的是修慧。偈頌中只有三種，缺少校量，其餘完全與長行相同。

這時，世尊想要再次宣說這個意義，所以說了偈頌。這只是一個標舉。

威德（Vaideha）你應當知道，無上大覺之心，其根本與現象沒有兩種不同的相。隨順各種方便法門，其數量是無量的。如來（Tathagata）總的開示，便有三種類別：寂靜奢摩他（Samatha，止），如鏡子照耀各種影像；如幻三摩提（Samadhi，定），如幼苗漸漸增長；禪那（Dhyana，禪定）唯有寂滅，如器皿中空無一物。這三種微妙的法門，都是隨順覺悟的。十方諸如來（Tathagata），以及各位大菩薩（Bodhisattva），因此而得成道。因為三事圓滿證得的緣故，名為究竟涅槃（Nirvana）。

以上是三種觀法完畢。

從這裡開始，第二部分說明單獨或合併修習的方法，分為四個小節。這是最初的三個。

這時，辨音菩薩（Brahmasvara Bodhisattva）在大眾中，立即從座位上站起，頂禮佛足，向右繞三圈，長跪合掌，對佛說。與前面相同。後面的陳述分為兩部分。首先是慶幸前面所說的。

大悲世尊，這樣的法門非常稀有，這是可以理解的。第二部分是請求後面的內容，分為兩個小節。一是詢問所修習的。

世尊，這些方便法門，指的是前面的三種觀法。

一切菩薩（Bodhisattva）在圓覺門中，指的是前面所依據的修行根本。

有幾種修習方法？前面說了三種觀法，雖然行相分明，但未

【English Translation】 English version It is not as good as someone who hears this perfect and unimpeded Dharma-door of Perfect Enlightenment, and practices accordingly for an instant. This is first raising the inferior, and then using 'not as good as' to reveal the superior. For example, persuading one or two people to uphold the five precepts and ten precepts, according to the teachings of various schools, the blessings are already very great. How much more so to enable so many billions of people to achieve Pratyeka-buddhas (獨覺, Solitary Buddhas), complete with the six superknowledges and eight liberations, forever transcending the Three Realms and ten entanglements. Yet it is not as good as someone who temporarily practices Perfect Enlightenment. The time is extremely short, only an instant. How much more so to cultivate the wonderful contemplation of Perfect Enlightenment for a long time. Indeed, how can the water in a cow's hoofprint be compared to the vast ocean? Those who hear these are the wisdom of hearing, those who follow are the wisdom of thinking, and those who practice are the wisdom of cultivation. There are only three in the verse, lacking comparison, and the rest is completely the same as the prose.

At this time, the World Honored One wanted to proclaim this meaning again, so he spoke the verse. This is just a heading.

Vaideha (威德), you should know that the mind of unsurpassed Great Enlightenment, its fundamental nature and phenomena are not two different aspects. Following various expedient Dharma-doors, their number is immeasurable. The Tathagata (如來) generally reveals that there are three categories: tranquil Samatha (奢摩他, cessation), like a mirror reflecting various images; illusory Samadhi (三摩提, concentration), like seedlings gradually growing; Dhyana (禪那, meditation) is only quiescence, like an empty vessel. These three wonderful Dharma-doors are all in accordance with enlightenment. All the Tathagatas (如來) of the ten directions, and all the great Bodhisattvas (菩薩), attain the Path because of this. Because the three matters are perfectly realized, it is called ultimate Nirvana (涅槃).

The above is the completion of the three contemplations.

From here, the second part explains the methods of practicing alone or together, divided into four sections. This is the first three.

At this time, Brahmasvara Bodhisattva (辨音菩薩), in the assembly, immediately rose from his seat, prostrated at the Buddha's feet, circumambulated three times to the right, knelt with palms together, and said to the Buddha. The same as before. The following statement is divided into two parts. First is rejoicing in what was said before.

Great Compassionate World Honored One, such a Dharma-door is very rare, which is understandable. The second part is requesting the following content, divided into two sections. One is asking about what is practiced.

World Honored One, these expedient Dharma-doors, refer to the previous three contemplations.

How many kinds of practice do all Bodhisattvas (菩薩) have in the Perfect Enlightenment door, referring to the fundamental practice relied upon before?

How many kinds of practice are there? The previous three contemplations were mentioned, although the aspects of practice are clear, but not

審諸菩薩所修為復一人具三。為三人各一。為前後。為同時。為依次。為超次。二明所為。

愿為大眾及末世眾生。方便開示令悟實相　可見下三唱仿前。

作是語已。五體投地。如是三請終而復始。爾時世尊告辨音菩薩言。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。時辨音菩薩奉教歡喜。及諸大眾默然而聽　正說長行中四。一舉意標數。二觀網交羅。三結成正因。四總示修習。今初。

善男子。一切如來圓覺清凈。本無修習及修習者　明所依之本。

一切菩薩及末世眾生。依于未覺幻力修習　正明諸輪大意。無修之修。義同前段。

爾時便有二十五種清凈。定輪　輪者摧輾義。能摧惑障令正智轉。故名為輪。二觀網交羅。于中三。初有三輪單修三觀。次有二十一輪。交絡三觀。後有一輪圓修三觀。愨疏於此二十五觀約喻各立一名。今全用之。初中三一澄渾息用觀。

若諸菩薩　此下二十五輪皆有標列結。亦應一一標云悟凈圓覺以為起行所依。為前有故。經恐文繁。故略不載。又此初三觀行相前已具釋。此為分成二十五數。故略明之以顯單復之相。是故三觀皆標云唯。結云單。意顯不兼餘二。力所未兼。非輕余行。

唯

【現代漢語翻譯】現代漢語譯本審視諸位菩薩所修行的法門，是（一）一個人具足三種（修行），還是（二）三個人各自具足一種（修行）？是（一）先修行，還是（二）同時修行？是（一）依次修行，還是（二）超越次第修行？請您開示這所修行的法門。

我等發願爲了大眾以及末世的眾生，以方便法門開示，令他們領悟實相的真諦。（以下三次唱誦，仿照前面的方式。）

說完這些話后，辨音菩薩五體投地，如此三次祈請，始終如一。這時，世尊告訴辨音菩薩說：『善哉！善哉！善男子！你們能夠爲了大眾以及末世的眾生，向如來詢問這樣的修行方法，實在是太好了。你們現在仔細聽著，我將為你們解說。』當時，辨音菩薩恭敬地接受教誨，心生歡喜，與在場的大眾一起，靜默地聆聽。（正說部分分為四個方面：一、舉意標數；二、觀網交羅；三、結成正因；四、總示修習。現在開始第一部分。）

『善男子！一切如來的圓覺（圓滿覺悟）是清凈的，本來就沒有什麼修習以及修習者。』（說明所依的根本。）

『一切菩薩以及末世的眾生，依于未覺的幻力而修習。』（正是說明諸輪的大意，無修之修，意義與前一段相同。）

這時，便有二十五種清凈的定輪（Dhyana Chakra）。（輪，有摧碾之義，能摧毀惑障，使正智運轉，所以稱為輪。）（二、觀網交羅，其中分為三個部分：首先有三輪，單獨修習三種觀；其次有二十一輪，交錯絡繹地修習三種觀；最後有一輪，圓滿地修習三種觀。愨疏（音què shū，人名，對《圓覺經》作疏解的人）對於這二十五種觀，用比喻的方式各自建立一個名稱，現在全部採用。首先是其中的三種，一、澄渾息用觀。）

『如果諸位菩薩』（以下二十五輪都有標列和總結，也應該一一標明『悟凈圓覺』作為發起修行的所依。因為前面已經有了，經文恐怕繁瑣，所以省略不記載。而且這最初三種觀的修行相狀，前面已經詳細解釋過，這裡是爲了分成二十五數，所以簡略地說明，以顯示單獨和複合的相狀。因此，三種觀都標明『唯』，總結時說『單』，意思是顯示不兼顧其餘兩種，是力量所不能兼顧，並非輕視其餘的修行。）

唯

【English Translation】 English version Considering the practices cultivated by the Bodhisattvas, is it (1) one person possessing all three (practices), or (2) three people each possessing one (practice)? Is it (1) practicing first, or (2) practicing simultaneously? Is it (1) practicing sequentially, or (2) practicing beyond sequence? Please enlighten us on these practices.

We vow to, for the sake of the masses and sentient beings of the future, use expedient means to enlighten them, enabling them to realize the true essence of reality. (The following three recitations will follow the previous format.)

After speaking these words, Bianyin Bodhisattva prostrated with the five limbs touching the ground, making this request three times consistently. At that time, the World Honored One said to Bianyin Bodhisattva: 'Excellent! Excellent! Good son! You are able to ask the Tathagata about such practices for the sake of the masses and sentient beings of the future, which is truly wonderful. Now listen carefully, and I will explain it to you.' At that time, Bianyin Bodhisattva respectfully accepted the teaching with joy, and together with the assembly, listened silently. (The main discourse is divided into four aspects: 1. Stating the intention and enumerating; 2. The network of contemplations interweaving; 3. Concluding with the correct cause; 4. Summarizing the practices. Now beginning with the first part.)

'Good son! The perfect enlightenment (Paripurna-buddhatva) of all Tathagatas is pure, and originally there is no practice or practitioner.' (Clarifying the fundamental basis of reliance.)

'All Bodhisattvas and sentient beings of the future practice based on the illusory power of non-awakening.' (Precisely explaining the main idea of the wheels, practice without practice, the meaning is the same as the previous passage.)

At this time, there are twenty-five kinds of pure Dhyana Chakras (Dhyana Chakra). (Chakra (wheel) means to crush and grind, capable of destroying afflictions and obstacles, enabling correct wisdom to turn, therefore it is called a wheel.) (2. The network of contemplations interweaving, which is divided into three parts: First, there are three wheels, practicing the three contemplations individually; second, there are twenty-one wheels, interweaving and interlacing the three contemplations; finally, there is one wheel, practicing the three contemplations perfectly. Que Shu (a person's name, who wrote a commentary on the 'Surangama Sutra') established a name for each of these twenty-five contemplations using metaphors, which are all adopted here. First are the three, 1. Contemplation of clarifying turbidity and ceasing function.)

'If all Bodhisattvas' (The following twenty-five wheels all have labels and summaries, and it should also be indicated one by one that 'realizing pure perfect enlightenment' is the basis for initiating practice. Because it has already been mentioned before, the sutra is afraid of being cumbersome, so it is omitted. Moreover, the characteristics of the practice of these initial three contemplations have already been explained in detail before. Here, it is to divide them into twenty-five numbers, so it is briefly explained to show the appearance of being individual and combined. Therefore, the three contemplations are all labeled 'only', and the summary says 'single', meaning to show that it does not take into account the other two, which is beyond the power to take into account, not to despise the other practices.)

Only

取極靜　不兼餘事。

由靜力故。永斷煩惱究竟成就　由靜心之力。覺身心空。瞥念尚無煩惱何據。煩惱不起即是覺心。故云究竟成就。

不起于座便入涅槃　不起法空之座。便入寂滅涅槃。

此菩薩者。名單修奢摩他　結名二庖丁恣刃觀。

若諸菩薩唯觀如幻。以佛力故。變化世界種種作用。備行菩薩清凈妙行。于陀羅尼不失寂念。及靜諸慧。此菩薩者。名單修三摩缽提　庖丁是晉時屠子。十九年以一刀解牛鋒刃不損。喻菩薩利眾生修萬行應。緣入俗自智無傷。余義已如前釋。三呈音出礙觀。謂器質音融。隨扣應響。

若諸菩薩唯滅諸幻。不取作用　以諸幻境無邊難可窮究。故直云滅。滅者絕念也。作用施為又妨禪寂。故云不取。入佛境界經云。諸法猶如幻。如幻不可得。離諸幻法故敬禮無所觀。

獨斷煩惱　獨者不假諸行也。正是絕待之義。

煩惱斷盡便證實相　但與靈心相應。煩惱自無所有。無所有處即為證也。

此菩薩者名單修禪那　結名。后交絡三觀。每以一觀為頭。兼于餘三。交絡成七。三七故有二十一輪。兼前三單及后一圓。足二十五然每一觀為頭。七段之中皆有四節。初兩段二二共合。次兩段三行次第。次有一段先一后齊。後有兩段先齊后一。今

【現代漢語翻譯】現代漢語譯本：專注于絕對的寂靜，不摻雜其他事務。

由於寂靜的力量，永遠斷絕煩惱，最終成就。由於靜心的力量，覺察到身心皆空。即使是微小的念頭都不存在，煩惱又從何而來？煩惱不生起，就是覺悟之心。所以說最終成就。

不起於法座，便進入涅槃。不起于空性的法座，便進入寂滅的涅槃。

這位菩薩，名為單修奢摩他（Śamatha，止）。總結名為二庖丁恣刃觀。

如果各位菩薩只觀照如幻之境，憑藉佛陀的力量，變化世界種種作用，完備地實行菩薩清凈微妙的修行，對於陀羅尼（Dharani，總持）不失去寂靜的念頭，以及止息各種智慧。這位菩薩，名為單修三摩缽提（Samāpatti，等至）。庖丁是晉朝時的屠夫，十九年用一把刀解牛，刀刃沒有損傷。比喻菩薩利益眾生，修行萬行，應緣入世，自智沒有損傷。其餘的意義已經像前面解釋的那樣。三呈音出礙觀，是指器物的本質、聲音融合，隨著敲擊而應和。

如果各位菩薩只滅除各種幻象，不取用各種作用。因為各種幻境無邊無際，難以窮盡，所以直接說滅除。滅除就是斷絕念頭。作用和施為又妨礙禪定寂靜，所以說不取用。《入佛境界經》說：『諸法猶如幻，如幻不可得，離諸幻法故，敬禮無所觀。』

獨自斷除煩惱。獨，是不依靠其他修行方法。這正是絕待的意義。

煩惱斷盡，便證得實相。只要與靈明的心相應，煩惱自然無所有。無所有之處就是證悟。

這位菩薩，名為單修禪那（Dhyāna，禪定）。總結名為后交絡三觀。每次以一種觀為首，兼顧其餘三種，交織成七種。三種觀交織，所以有二十一輪。加上前面的三種單修以及後面的一個圓融，總共二十五種。然而每一種觀為首，七段之中都有四節。最初兩段，二二共合。其次兩段，三行次第。其次有一段，先一后齊。最後有兩段，先齊后一。現在

【English Translation】 English version: Focus on absolute stillness, without mixing in other matters.

Due to the power of stillness, permanently cut off afflictions and ultimately achieve. Due to the power of a still mind, realize that body and mind are empty. Even the slightest thought does not exist, so where do afflictions come from? The non-arising of afflictions is the awakened mind. Therefore, it is said to be ultimate achievement.

Without rising from the seat, one enters Nirvana (Nirvāṇa, extinction). Without rising from the seat of emptiness, one enters the extinction of Nirvana.

This Bodhisattva (Enlightenment Being) is named as solely practicing Śamatha (calm abiding). The summary is named the Two Butchers Freely Wielding the Blade Contemplation.

If all Bodhisattvas only contemplate as illusion, relying on the power of the Buddha (Awakened One), transform the world with various functions, completely practice the pure and wonderful conduct of a Bodhisattva, and for Dharani (mantra), do not lose the thought of stillness, and cease all wisdoms. This Bodhisattva is named as solely practicing Samāpatti (attainment). Butcher Ding was a butcher in the Jin Dynasty who, for nineteen years, used a knife to dissect oxen without damaging the blade. This is a metaphor for a Bodhisattva benefiting sentient beings, practicing myriad conducts, responding to conditions to enter the mundane world, and one's own wisdom is not harmed. The remaining meanings have already been explained as before. Three presenting sound exiting obstructing contemplation refers to the essence of objects and the fusion of sounds, responding with resonance to tapping.

If all Bodhisattvas only extinguish all illusions, and do not take on functions. Because all illusory realms are boundless and difficult to exhaustively investigate, therefore it is directly said to extinguish. Extinguishing is cutting off thoughts. Functions and actions also hinder meditative stillness, therefore it is said not to take on. The Sutra of Entering the Buddha Realm says: 'All dharmas (teachings) are like illusions, like illusions cannot be obtained, departing from all illusory dharmas, therefore respectfully bow to that which is without observation.'

Alone cut off afflictions. Alone means not relying on other methods of practice. This is precisely the meaning of absolute independence.

When afflictions are completely cut off, one then realizes true reality. As long as one is in accord with the spiritual mind, afflictions will naturally be non-existent. The place of non-existence is realization.

This Bodhisattva is named as solely practicing Dhyāna (meditation). The summary is named the Later Intertwined Three Contemplations. Each time, one contemplation is taken as the head, while also considering the remaining three, intertwining to form seven. The three contemplations intertwining, therefore there are twenty-one wheels. Adding the previous three single practices and the later one complete integration, there are a total of twenty-five. However, with each contemplation as the head, there are four sections within the seven segments. In the first two segments, two and two combine together. In the next two segments, three lines are in sequence. Next, there is one segment, first one then all together. Finally, there are two segments, first all together then one. Now

每觀為首之中。但長科七段。又緣每輪辨其先後。一一須牒觀名。今恐文繁。每觀但各舉一字以論其次。謂初靜次幻后寂。寂與靜異者。靜是二乘境。寂是佛境。又靜是禪定。寂是涅槃。文中三。初七輪靜觀為首。兼于幻寂。次七輪幻觀為首。兼于靜寂。后七輪寂觀為首。兼于靜幻初中七觀。一運舟兼濟觀。菩薩修定以出塵即運舟。發慧以化物即兼濟。

若諸菩薩先取至靜　標靜觀為首。

以靜慧心　從靜躡跡起也。

照諸幼者。便於是中起菩薩行　兼修幻觀。若無靜慧則自居幻化。何能照幻。

此菩薩者。名先修奢摩他。后修三摩缽提　結名。二湛海澄空觀。湛海則波瀾不動先靜觀以反流。澄空則水性清明。后寂觀以顯性。

若諸菩薩以靜慧故(靜也)證至靜性　寂也躡靜而兼修寂矣。

便斷煩惱永出生死　二觀功用斷煩惱是因亡。出生死是果喪。

此菩薩者。名先修奢摩他。后修禪那　結名三首羅三目觀。三觀俱修。如摩醯首羅面上三目。

若諸菩薩以寂靜慧(靜也)復現幻力種種變化。度諸眾生(次幻)后斷煩惱而入寂滅(后寂)此菩薩者。名先修奢摩他中修三摩缽提。后修禪那　結名四三點齊修觀三點者梵之伊字。愨意云。一人俱修三觀。即名為齊。非謂

【現代漢語翻譯】現代漢語譯本：在每次觀想中，以『觀』為首要。但長科分為七個階段。又因為每一輪都要辨別其先後順序，所以必須一一註明觀想的名稱。現在恐怕文字過於繁瑣，所以每次觀想只各舉一個字來論述其順序，即初為『靜』，次為『幻』，后為『寂』。『寂』與『靜』不同之處在於，『靜』是二乘（聲聞乘和緣覺乘）的境界，『寂』是佛的境界。另外，『靜』是禪定，『寂』是涅槃。文中分為三個部分：首先是七輪靜觀為首，兼顧幻觀和寂觀；其次是七輪幻觀為首，兼顧靜觀和寂觀；最後是七輪寂觀為首，兼顧靜觀和幻觀。最初的七觀中，有一種是運舟兼濟觀。菩薩通過修定來脫離塵世，就像運送舟船；通過啓發智慧來教化眾生，就像兼顧救濟。

『若諸菩薩先取至靜』——標明靜觀為首。

『以靜慧心』——從靜止的狀態開始逐步深入。

『照諸幼者。便於是中起菩薩行』——兼修幻觀。如果沒有靜止的智慧，那麼自身就會沉溺於幻化之中，又怎麼能照見幻化呢？

『此菩薩者。名先修奢摩他（止），后修三摩缽提（觀）』——總結名稱。第二種是湛海澄空觀。湛海，即波濤不動，首先是靜觀以使心念迴流；澄空，即水性清明，然後是寂觀以顯現本性。

『若諸菩薩以靜慧故（靜也）證至靜性』——寂也，在靜的基礎上兼修寂。

『便斷煩惱永出生死』——兩種觀想的功用是斷除煩惱是因的消亡，脫離生死是果的喪失。

『此菩薩者。名先修奢摩他（止），后修禪那（靜慮）』——總結名稱。第三種是首羅三目觀。三種觀想同時修習，就像摩醯首羅（Maheśvara，印度教主神濕婆的別名）面上的三隻眼睛。

『若諸菩薩以寂靜慧（靜也）復現幻力種種變化。度諸眾生（次幻）后斷煩惱而入寂滅（后寂）』——這種菩薩被稱為先修奢摩他（止），中間修三摩缽提（觀），最後修禪那（靜慮）。總結名稱為三點齊修觀。三點指的是梵文的伊字。愨意是說，一個人同時修習三種觀想，就叫做齊修，而不是說

【English Translation】 English version: In each contemplation, 'contemplation' is paramount. However, the long section is divided into seven stages. Furthermore, because each cycle requires distinguishing the order of priority, each contemplation name must be specified. Now, fearing that the text may be too verbose, each contemplation will only cite one character to discuss its order, namely, 'Stillness' first, 'Illusion' second, and 'Quiescence' last. The difference between 'Quiescence' and 'Stillness' is that 'Stillness' is the realm of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), while 'Quiescence' is the realm of the Buddha. Also, 'Stillness' is meditation, and 'Quiescence' is Nirvana. The text is divided into three parts: first, the seven rounds of Stillness contemplation are paramount, encompassing Illusion and Quiescence; second, the seven rounds of Illusion contemplation are paramount, encompassing Stillness and Quiescence; and finally, the seven rounds of Quiescence contemplation are paramount, encompassing Stillness and Illusion. Among the initial seven contemplations, one is the Ferrying and Universal Relief Contemplation. Bodhisattvas use meditation to escape the mundane world, like ferrying a boat; they use wisdom to transform beings, like providing universal relief.

'If all Bodhisattvas first take utmost Stillness'—marks Stillness contemplation as paramount.

'With a mind of Stillness-wisdom'—arises from the foundation of stillness.

'Illuminating the immature. Then, within this, they initiate Bodhisattva practices'—concurrently cultivating Illusion contemplation. If there is no stillness-wisdom, then one will dwell in illusion. How can one illuminate illusion?

'These Bodhisattvas are named as first cultivating Śamatha (calm abiding), then cultivating Samāpatti (perfect concentration)'—concluding the name. The second is the Clear Sea and Empty Sky Contemplation. Clear Sea means the waves are still, first Stillness contemplation to reverse the flow of thoughts; Empty Sky means the nature of water is clear and bright, then Quiescence contemplation to reveal the inherent nature.

'If all Bodhisattvas, through Stillness-wisdom (stillness), realize the nature of utmost Stillness'—quiescence, based on stillness, concurrently cultivating quiescence.

'Then sever afflictions and forever escape birth and death'—the function of the two contemplations is that severing afflictions is the cessation of the cause, and escaping birth and death is the loss of the effect.

'These Bodhisattvas are named as first cultivating Śamatha (calm abiding), then cultivating Dhyāna (meditative absorption)'—concluding the name. The third is the Īśvara Three Eyes Contemplation. The three contemplations are cultivated simultaneously, like the three eyes on the face of Maheśvara (another name for the Hindu deity Shiva).

'If all Bodhisattvas, with Quiescent-wisdom (stillness), again manifest illusory power, various transformations, to liberate all beings (next, illusion), then sever afflictions and enter quiescence (last, quiescence)'—these Bodhisattvas are named as first cultivating Śamatha (calm abiding), in the middle cultivating Samāpatti (perfect concentration), and last cultivating Dhyāna (meditative absorption). The concluding name is the Three Points Simultaneous Cultivation Contemplation. The three points refer to the Sanskrit letter 'I'. The sincere meaning is that if a person simultaneously cultivates the three contemplations, it is called simultaneous cultivation, not meaning

同時。

若諸菩薩以至諍力(靜)斷煩惱已(寂)後起菩薩清凈妙行。度諸眾生　幻也。煩惱既盡愛見已無。故所起行無不凈妙。可解他縛。

此菩薩者。名先修奢摩他中修禪那。后修三摩缽提　結名五品字單雙觀。上單靜觀如上一口。后雙明寂幻。如下兩口。故云單雙。

若諸菩薩以至靜力(靜)心斷煩惱。復度眾生。建立境界　齊兼幻寂。初句是寂。后二句是幻。內斷煩惱外度眾生。

此菩薩者。名先修奢摩他。齊修三摩缽提禪那　結名六獨足雙頭觀。白澤圖中有山精。頭如鼓有兩面。前後俱見此喻靜幻雙照二利齊運。如雙頭也。單寂觀如獨足也。

若諸菩薩以至靜力。資發變化　齊標靜幻。以至靜力資助策發變化之力。以度眾生。

后斷煩惱　兼寂。前二利備故入中道。此與前異。前則靜獨為初。后始兼寂幻。此則靜與幻齊為初。后始單兼于寂。

此菩薩者。名齊修奢摩他三摩缽提。后修禪那　結名七。果落華敷觀。即以靜定之樹。結寂滅中道之果。后敷華者。復以幻觀入有情界。度諸眾生。同令獲得涅槃之果。

若諸菩薩以至靜力用資寂滅(齊滅)後起作用變化世界(兼幻)。此菩薩者。名齊修奢摩他禪那。后修三摩缽提　次七輪一一標幻為首。次兼餘二

【現代漢語翻譯】現代漢語譯本同時。

若有菩薩以至於『諍力』（靜，指止息爭論的力量）斷除煩惱之後（寂，指寂靜涅槃），再發起菩薩清凈微妙的行持，去度化一切眾生，這都是如幻如化的（幻）。煩惱既然斷盡，愛慾和邪見已經沒有，所以所發起的行持沒有不凈妙的，可以解除眾生的束縛。

這樣的菩薩，名為先修習『奢摩他』（止），在修習止的過程中修習『禪那』（禪定），之後修習『三摩缽提』（等持）。這是總結名為五品的字單雙觀，上面的單靜觀就像上一段所說的一樣。後面的雙明寂幻，就像下面兩段所說的一樣，所以叫做單雙。

若有菩薩以至於『靜力』（靜，指寂靜的力量）用心斷除煩惱，又去度化眾生，建立種種境界（齊兼幻寂，指同時具備幻和寂的性質）。第一句是寂，後面兩句是幻，對內斷除煩惱，對外度化眾生。

這樣的菩薩，名為先修習『奢摩他』（止），同時修習『三摩缽提』（等持）和『禪那』（禪定）。這是總結名為六獨足雙頭觀。《白澤圖》中有一種山精，頭如同鼓，有兩面，前後都能看見，這比喻靜和幻雙重照耀，利益自己和利益他人同時進行，就像雙頭一樣。單獨的寂觀就像獨足一樣。

若有菩薩以至於『靜力』（靜，指寂靜的力量）資助引發變化（齊標靜幻，指同時標舉靜和幻），用寂靜的力量資助策發變化的力量，以此來度化眾生。

之後斷除煩惱（兼寂，指兼具寂的性質）。因為前面利益自己和他人的條件已經具備，所以進入中道。這與前面不同，前面是靜單獨作為開始，之後才兼具寂和幻，而這裡是靜和幻同時作為開始，之後才單獨兼具寂。

這樣的菩薩，名為同時修習『奢摩他』（止）和『三摩缽提』（等持），之後修習『禪那』（禪定）。這是總結名為七果落華敷觀，就是用靜定的樹，結出寂滅中道的果實。後面敷華，就是再用幻觀進入有情眾生的世界，度化一切眾生，讓他們一同獲得涅槃的果實。

若有菩薩以至於『靜力』（靜，指寂靜的力量）用來資助寂滅（齊滅，指同時達到寂滅），之後發起作用變化世界（兼幻，指兼具幻的性質）。這樣的菩薩，名為同時修習『奢摩他』（止）和『禪那』（禪定），之後修習『三摩缽提』（等持）。接下來第七輪一一標舉幻為首，然後兼具其餘二者。

【English Translation】 English version Simultaneously.

If Bodhisattvas, having extinguished afflictions with the power of 'contention' (Zheng Li, meaning the power to cease disputes) (stillness), and after (silence) arising pure and wondrous Bodhisattva practices to liberate all sentient beings—this is illusory (Huan). Since afflictions are exhausted, and love and wrong views are no more, the practices that arise are all pure and wondrous, capable of untying the bonds of others.

This Bodhisattva is named one who first cultivates 'Shamatha' (止, calming the mind), cultivates 'Dhyana' (禪那, meditation) within the cultivation of Shamatha, and then cultivates 'Samapatti' (三摩缽提, equanimity). This concludes the naming of the five grades of single and double contemplation of characters. The single contemplation of stillness above is like the one mentioned earlier. The double contemplation later clarifies silence and illusion, like the two mentioned below, hence the term 'single and double'.

If Bodhisattvas, with the power of 'stillness' (Jing Li, meaning the power of stillness), extinguish afflictions with their minds, and further liberate sentient beings, establishing realms (simultaneously encompassing illusion and silence). The first sentence is silence, the latter two are illusion, internally extinguishing afflictions and externally liberating sentient beings.

This Bodhisattva is named one who first cultivates 'Shamatha' (止, calming the mind), simultaneously cultivates 'Samapatti' (三摩缽提, equanimity) and 'Dhyana' (禪那, meditation). This concludes the naming of the six single-footed, double-headed contemplation. In the 'Bai Ze Tu' (白澤圖, a book of mythical creatures), there is a mountain spirit with a head like a drum, having two sides, seeing both front and back. This is a metaphor for the dual illumination of stillness and illusion, benefiting oneself and others simultaneously, like two heads. The single contemplation of silence is like a single foot.

If Bodhisattvas, with the power of 'stillness' (Jing Li, meaning the power of stillness), support and develop transformation (simultaneously marking stillness and illusion), using the power of stillness to support and stimulate the power of transformation, thereby liberating sentient beings.

Then extinguish afflictions (also encompassing silence). Because the conditions for benefiting oneself and others are already present, they enter the Middle Way. This is different from before, where stillness alone was the beginning, and only later did it encompass silence and illusion. Here, stillness and illusion are simultaneously the beginning, and only later does it singularly encompass silence.

This Bodhisattva is named one who simultaneously cultivates 'Shamatha' (止, calming the mind) and 'Samapatti' (三摩缽提, equanimity), and then cultivates 'Dhyana' (禪那, meditation). This concludes the naming of the seven fruit-falling, flower-blooming contemplation, which is using the tree of stillness and concentration to bear the fruit of the Middle Way of silence and extinction. Later, blooming flowers means using illusory contemplation to enter the world of sentient beings, liberating all sentient beings, and enabling them to attain the fruit of Nirvana together.

If Bodhisattvas use the power of 'stillness' (Jing Li, meaning the power of stillness) to support silence and extinction (simultaneously attaining extinction), and then initiate actions to transform the world (also encompassing illusion). This Bodhisattva is named one who simultaneously cultivates 'Shamatha' (止, calming the mind) and 'Dhyana' (禪那, meditation), and then cultivates 'Samapatti' (三摩缽提, equanimity). Next, the seventh wheel marks illusion as the head one by one, and then encompasses the other two.

。今初先武后文觀。武王伐紂后鑄戈戟為農器。喻此菩薩先變化種種已后入靜觀。

若諸菩薩以變化力。種種隨順(標幻)而取至靜(兼靜)。此菩薩者。名先修三摩缽提。后修奢摩他　二功成退職觀。菩薩發慧利物即是功成。習寂內脩名為退職。

若諸菩薩以變化力。種種境界(幻)而取寂滅(兼寂)。此菩薩者。名先修三摩缽提。后修禪那　二幻師解術觀。先起變化作術法。后歸靜體寂故解術。

諸菩薩以變化力而作佛事(幻)。安住寂靜(靜也)而斷煩惱(寂)。此菩薩者。名先修三摩缽提中修奢摩他。后修禪那　四神龍隱海觀。起幻化生如神龍布雲雨。歸體入靜。如隱海也。

若諸菩薩以變化力。無礙作用(幻)斷煩惱故(寂)安住至靜(靜也)。此菩薩者。名先修三摩缽提中修禪那后修奢摩他　五龍樹通真觀。先起幻后歸靜寂。如龍樹初行幻術廣化邪途后習真乘自階聖果。

若諸菩薩以變化力。方便作用(幻)至靜寂滅。二俱隨順　齊兼靜寂。

此菩薩者。名先修三摩缽提。齊修奢摩他禪那　六商那示相觀。商那和修即優波鞠多之師也。先以神力示相降伏鞠多弟子慢心后。乃入定歸寂。

若諸菩薩以變化力。種種起用資于至靜(齊靜)后斷煩惱(兼寂)。此菩

【現代漢語翻譯】現代漢語譯本：現在開始解釋先武后文觀。武王伐紂后，將戈戟熔鑄為農具。比喻此菩薩先變化出種種事物，之後進入靜觀。

如果各位菩薩以變化之力，種種隨順（標示幻象）而達到至靜（兼顧靜止），這位菩薩，名為先修習三摩缽提（Samāpatti，等持），后修習奢摩他（Śamatha，止）。這是二功成退職觀。菩薩發起智慧利益眾生，就是功成；習於寂靜，內心修持，名為退職。

如果各位菩薩以變化之力，種種境界（幻象）而達到寂滅（兼顧寂靜），這位菩薩，名為先修習三摩缽提（Samāpatti，等持），后修習禪那（Dhyāna，禪定）。這是二幻師解術觀。先發起變化，施展術法，之後迴歸靜止的本體，因為寂靜所以解除術法。

各位菩薩以變化之力而做佛事（幻象），安住于寂靜（靜止），從而斷除煩惱（寂靜）。這位菩薩，名為先修習三摩缽提（Samāpatti，等持）中修習奢摩他（Śamatha，止），后修習禪那（Dhyāna，禪定）。這是四神龍隱海觀。發起幻化，產生事物，如同神龍布云降雨；迴歸本體，進入靜止，如同隱入大海。

如果各位菩薩以變化之力，無礙地起作用（幻象），因為斷除煩惱（寂靜）而安住于至靜（靜止）。這位菩薩，名為先修習三摩缽提（Samāpatti，等持）中修習禪那（Dhyāna，禪定），后修習奢摩他（Śamatha，止）。這是五龍樹通真觀。先發起幻象，后迴歸靜寂，如同龍樹（Nāgārjuna）最初施行幻術，廣泛教化邪途，之後修習真乘，自己登上聖果。

如果各位菩薩以變化之力，方便地起作用（幻象），達到靜止寂滅，兩者都隨順，齊頭並進，兼顧靜止和寂靜。

這位菩薩，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）。這是六商那示相觀。商那和修（Śāṇavāsa）即優波鞠多（Upagupta）的老師。先以神力示現種種景象，降伏優波鞠多（Upagupta）弟子的傲慢之心，之後才入定歸於寂靜。

如果各位菩薩以變化之力，種種起用，資助於至靜（齊頭並進的靜止），之後斷除煩惱（兼顧寂靜）。

【English Translation】 English version: Now, let's begin with the 'First Martial then Civil Contemplation'. After King Wu defeated Zhou, he cast spears and halberds into farming tools. This is a metaphor for how a Bodhisattva first manifests various transformations and then enters into quiet contemplation.

If Bodhisattvas use the power of transformation, in various ways according with (indicating illusion) and attain ultimate stillness (encompassing stillness), this Bodhisattva is named 'First Cultivating Samāpatti (等持, concentration), then Cultivating Śamatha (止, calming)'. This is the 'Second Accomplishing Merit and Retiring from Duty Contemplation'. When a Bodhisattva generates wisdom to benefit beings, that is accomplishing merit; practicing stillness and inner cultivation is called retiring from duty.

If Bodhisattvas use the power of transformation, with various realms (illusion) and attain extinction (encompassing stillness), this Bodhisattva is named 'First Cultivating Samāpatti (等持, concentration), then Cultivating Dhyāna (禪定, meditation)'. This is the 'Second Illusionist Dispelling Magic Contemplation'. First, initiate transformations and perform magic, then return to the still essence; because of stillness, the magic is dispelled.

Bodhisattvas use the power of transformation to perform Buddha-deeds (illusion), abide in stillness (stillness), and thereby sever afflictions (stillness). This Bodhisattva is named 'First Cultivating Samāpatti (等持, concentration), in the Middle Cultivating Śamatha (止, calming), then Cultivating Dhyāna (禪定, meditation)'. This is the 'Fourth Divine Dragon Hiding in the Sea Contemplation'. Initiating transformations and generating things is like a divine dragon spreading clouds and rain; returning to the essence and entering stillness is like hiding in the sea.

If Bodhisattvas use the power of transformation, with unobstructed function (illusion), severing afflictions (stillness), and abide in ultimate stillness (stillness), this Bodhisattva is named 'First Cultivating Samāpatti (等持, concentration), in the Middle Cultivating Dhyāna (禪定, meditation), then Cultivating Śamatha (止, calming)'. This is the 'Fifth Nāgārjuna (龍樹) Penetrating Truth Contemplation'. First, initiate illusion, then return to stillness and tranquility, like Nāgārjuna (龍樹) initially performing magic, widely converting heretical paths, then practicing the true vehicle and ascending to the holy fruit himself.

If Bodhisattvas use the power of transformation, with expedient function (illusion), attaining stillness and extinction, both according with each other, advancing together, encompassing both stillness and tranquility.

This Bodhisattva is named 'First Cultivating Samāpatti (等持, concentration), Simultaneously Cultivating Śamatha (止, calming) and Dhyāna (禪定, meditation)'. This is the 'Sixth Śāṇavāsa (商那和修) Displaying Form Contemplation'. Śāṇavāsa (商那和修) was the teacher of Upagupta (優波鞠多). First, he used divine power to display various forms, subduing the arrogance of Upagupta's (優波鞠多) disciples, and then entered samādhi and returned to tranquility.

If Bodhisattvas use the power of transformation, with various functions, assisting ultimate stillness (advancing together in stillness), and then severing afflictions (encompassing tranquility).

薩者。名齊修三摩缽提奢摩他。后修禪那　七大通宴默觀。大通如來先化用利物。后自歸寂。

若諸菩薩以變化力。資于寂滅(齊寂)后住清凈無作靜慮(兼靜)。此菩薩者。名齊修三摩缽提禪那。后修奢摩他　后七輪一一標寂為首。次兼餘二。此初寶明空海觀。佛頂經云。同入如來寶明空海。今靈心觀。即本覺明。如寶明也。后靜觀如空海也。

若諸菩薩以寂滅力(寂)而起至靜住于清凈(兼靜)。此菩薩者。名先修禪那。后修奢摩他　二虛空妙用觀。靈心之體如虛空。起化即妙用。

若諸菩薩以寂滅力(寂)。而起作用。於一切境寂用隨順(兼)。此菩薩者。名先修禪那。后修三摩缽提　三舜若呈禪觀。舜若即虛空神。遇日光映之暫現。如此先寂次靜后幻。

若諸菩薩以寂滅力。種種自性(寂)安於靜慮(靜)而起變化(幻)。此菩薩者。名先修禪那中修奢摩他。后修三摩缽提　四飲光歸定觀。大迦葉也。先證體次起神通。后乃歸定。

若諸菩薩以寂滅力。無作自性(寂)起于作用清凈境界(幻)歸於靜慮(靜)。此菩薩者。名先修禪那中修三摩缽提。后修奢摩他　五多寶呈通觀。多寶佛先成道證如體。後於塔中發起法華。如靜幻無礙。

若諸菩薩以寂滅力。種種清凈(寂

【現代漢語翻譯】現代漢語譯本：『薩者』（Sa Zhe），名為齊修三摩缽提（Qi Xiu San Mo Bo Ti，同時修習止觀）、奢摩他（She Mo Ta，止）。之後修習禪那（Chan Na，禪定），七大（Qi Da，七種要素）貫通，宴默觀照。大通如來（Da Tong Ru Lai）先以化身利益眾生，后自身歸於寂滅。

若有菩薩以變化之力，資助於寂滅（齊寂，同時寂靜）之後，安住于清凈無作的靜慮（兼靜，兼具寂靜）。此菩薩名為齊修三摩缽提禪那（Qi Xiu San Mo Bo Ti Chan Na，同時修習止觀禪定），之後修習奢摩他（She Mo Ta，止）。之後七輪（Qi Lun，七輪）一一以標寂為首，其次兼顧其餘二者。這是最初的寶明空海觀（Bao Ming Kong Hai Guan）。《佛頂經》（Fo Ding Jing）云：『同入如來寶明空海』。如今的靈心觀（Ling Xin Guan），即是本覺明（Ben Jue Ming），如寶明一般。之後的靜觀，如空海一般。

若有菩薩以寂滅之力（寂，寂靜），而起至靜，安住于清凈（兼靜，兼具寂靜）。此菩薩名為先修禪那（Xian Xiu Chan Na，先修禪定），后修奢摩他（Hou Xiu She Mo Ta，后修止）。二虛空妙用觀（Er Xu Kong Miao Yong Guan）：靈心之體如虛空，起化即是妙用。

若有菩薩以寂滅之力（寂，寂靜），而起作用，於一切境界寂用隨順（兼，兼具）。此菩薩名為先修禪那（Xian Xiu Chan Na，先修禪定），后修三摩缽提（Hou Xiu San Mo Bo Ti，后修止觀）。三舜若呈禪觀（San Shun Ruo Cheng Chan Guan）：舜若（Shun Ruo）即虛空神，遇日光映照而暫現，如此先寂次靜后幻。

若有菩薩以寂滅之力，種種自性（寂，寂靜），安於靜慮（靜，寂靜），而起變化（幻，幻化）。此菩薩名為先修禪那（Xian Xiu Chan Na，先修禪定），中修奢摩他（Zhong Xiu She Mo Ta，中間修止），后修三摩缽提（Hou Xiu San Mo Bo Ti，后修止觀）。四飲光歸定觀（Si Yin Guang Gui Ding Guan）：指大迦葉（Da Jia Ye）。先證本體，次起神通，后乃歸於禪定。

若有菩薩以寂滅之力，無作自性（寂，寂靜），起于作用清凈境界（幻，幻化），歸於靜慮（靜，寂靜）。此菩薩名為先修禪那（Xian Xiu Chan Na，先修禪定），中修三摩缽提（Zhong Xiu San Mo Bo Ti，中間修止觀），后修奢摩他（Hou Xiu She Mo Ta，后修止）。五多寶呈通觀（Wu Duo Bao Cheng Tong Guan）：多寶佛（Duo Bao Fo）先成道證如體，後於塔中發起法華（Fa Hua），如靜幻無礙。

若有菩薩以寂滅力，種種清凈（寂，寂靜）

【English Translation】 English version: 'Sa Zhe' (薩者), named Qi Xiu San Mo Bo Ti (齊修三摩缽提, simultaneously cultivating Samatha-vipassana), She Mo Ta (奢摩他, Samatha). Afterwards, cultivate Chan Na (禪那, Dhyana), the seven elements (七大) are interconnected, contemplating in silence. Da Tong Ru Lai (大通如來) first used transformations to benefit beings, then returned to stillness himself.

If Bodhisattvas use the power of transformation to assist in stillness (Qi Ji, 齊寂, simultaneous stillness), and then abide in pure, non-active contemplation (Jian Jing, 兼靜, possessing stillness), this Bodhisattva is named Qi Xiu San Mo Bo Ti Chan Na (齊修三摩缽提禪那, simultaneously cultivating Samatha-vipassana-dhyana), and then cultivates She Mo Ta (奢摩他, Samatha). Afterwards, each of the seven chakras (七輪) takes marking stillness as the first priority, and then attends to the other two. This is the initial Bao Ming Kong Hai Guan (寶明空海觀, Jewel-bright Empty Sea Contemplation). The Surangama Sutra (佛頂經) says: 'Together enter the Tathagata's Jewel-bright Empty Sea.' Now, the Ling Xin Guan (靈心觀, Spiritual Mind Contemplation) is the original awakened brightness, like the jewel brightness. The subsequent still contemplation is like the empty sea.

If Bodhisattvas use the power of stillness (Ji, 寂, stillness) to arise to tranquility, abiding in purity (Jian Jing, 兼靜, possessing stillness), this Bodhisattva is named first cultivating Chan Na (先修禪那, first cultivating Dhyana), then cultivating She Mo Ta (后修奢摩他, then cultivating Samatha). The second is the Xu Kong Miao Yong Guan (虛空妙用觀, Wondrous Function of Emptiness Contemplation): the essence of the spiritual mind is like empty space, and arising transformation is wondrous function.

If Bodhisattvas use the power of stillness (Ji, 寂, stillness) to arise to function, in all realms, stillness and function are in accordance (Jian, 兼, possessing), this Bodhisattva is named first cultivating Chan Na (先修禪那, first cultivating Dhyana), then cultivating San Mo Bo Ti (后修三摩缽提, then cultivating Samatha-vipassana). The third is the Shun Ruo Cheng Chan Guan (舜若呈禪觀, Shunyata Manifesting Dhyana Contemplation): Shun Ruo (舜若) is the spirit of emptiness, temporarily appearing when reflected by sunlight, thus first stillness, then tranquility, then illusion.

If Bodhisattvas use the power of stillness, various self-natures (Ji, 寂, stillness), abide in tranquility (Jing, 靜, stillness), and arise transformation (Huan, 幻, illusion), this Bodhisattva is named first cultivating Chan Na (先修禪那, first cultivating Dhyana), middle cultivating She Mo Ta (中修奢摩他, middle cultivating Samatha), then cultivating San Mo Bo Ti (后修三摩缽提, then cultivating Samatha-vipassana). The fourth is the Yin Guang Gui Ding Guan (飲光歸定觀, Drinking Light Returning to Samadhi Contemplation): referring to Maha-Kasyapa (大迦葉). First realizing the essence, then arising supernatural powers, then returning to Samadhi.

If Bodhisattvas use the power of stillness, non-active self-nature (Ji, 寂, stillness), arise to functioning pure realms (Huan, 幻, illusion), returning to tranquility (Jing, 靜, stillness), this Bodhisattva is named first cultivating Chan Na (先修禪那, first cultivating Dhyana), middle cultivating San Mo Bo Ti (中修三摩缽提, middle cultivating Samatha-vipassana), then cultivating She Mo Ta (后修奢摩他, then cultivating Samatha). The fifth is the Duo Bao Cheng Tong Guan (多寶呈通觀, Many Jewels Manifesting Penetration Contemplation): Prabhutaratna Buddha (多寶佛) first attained enlightenment and realized the essence, then in the stupa, initiated the Lotus Sutra (法華), like stillness and illusion being unobstructed.

If Bodhisattvas use the power of stillness, various purities (Ji, 寂, stillness)

)而住靜慮起于變化　齊兼靜幻。

此菩薩者。名先修禪那。齊修奢摩他三摩缽提　六下方騰化觀。即法華菩薩六萬恒沙從下方現。

若諸菩薩以寂滅力。資于至靜(齊靜)而起變化(兼幻)。此菩薩者。名齊修禪那奢摩他。后修三摩缽提　七帝心含變觀。此寶含諸物像。對即變應應而還空。如靈心觀成包含德用應緣起幻而復安靜。

若諸菩薩以寂滅力。資于變化(齊幻)而起至靜清明境慧(兼靜)。此菩薩者。名齊修禪那三摩缽提。后修奢摩他　後有一輪圓修二觀。此名如意圓修觀。如意寶珠四方俱照。大智頓覺三觀齊修。

若諸菩薩以圓覺慧　稱圓覺而發慧故。

圓合一切　圓融和合一切事理性相真妄色空等類。舉體相應。是為圓合。謂由圓覺合理理即非理。故全即事。又由以覺合事事即非事。故全即理。余性相等皆同此說。中道義諦於是現焉。非理非事雙遮顯中。即理即事雙照顯中。遮照同時是為圓覺。

于諸性　依此修靜觀。

相　依此修幻觀。

無離覺性　依此修寂觀故。科云圓修三觀矣。又以圓覺合一切。是從體起用。性相無異覺性。是會用歸體。體用無礙寂照同時。是為圓滿無上妙覺。

此菩薩者。名為圓修三種自性清凈隨順　三結成正因。

【現代漢語翻譯】現代漢語譯本：如果安住于靜慮而生起變化，這就是同時兼顧靜與幻。

這樣的菩薩，名為先修禪那（Dhyana，禪定）。同時修習奢摩他（Śamatha，止）、三摩缽提（Samāpatti，等至），以下方騰化觀。即《法華經》中的菩薩六萬恒河沙數從下方涌現。

如果諸位菩薩以寂滅之力，資助至靜（同時靜）而生起變化（兼顧幻）。這樣的菩薩，名為同時修習禪那、奢摩他，之後修習三摩缽提。第七帝心含變觀。此寶珠包含諸物之像，相對即變應，應而還空。如靈心觀成，包含德用，應緣起幻而又復歸安靜。

如果諸位菩薩以寂滅之力，資助變化（同時幻）而生起至靜清明境慧（兼顧靜）。這樣的菩薩，名為同時修習禪那、三摩缽提，之後修習奢摩他。之後有一輪圓修二觀。此名如意圓修觀。如意寶珠四方俱照，大智頓覺三觀齊修。

如果諸位菩薩以圓覺慧，依循圓覺而發起智慧。

圓合一切，圓融和合一切事理性相真妄色空等類。舉體相應，是為圓合。謂由圓覺合理，理即非理，故全即事。又由以覺合事，事即非事，故全即理。其餘性相等皆同此說。中道義諦於是顯現。非理非事雙遮顯中，即理即事雙照顯中，遮照同時是為圓覺。

于諸性，依此修靜觀。

相，依此修幻觀。

無離覺性，依此修寂觀故。科云圓修三觀矣。又以圓覺合一切，是從體起用。性相無異覺性，是會用歸體。體用無礙寂照同時，是為圓滿無上妙覺。

此菩薩者，名為圓修三種自性清凈隨順，三結成正因。

【English Translation】 English version: If one dwells in quiet contemplation and arises from transformation, this is simultaneously embracing stillness and illusion.

This Bodhisattva is named 'First Cultivating Dhyana (禪那, meditation)'. Simultaneously cultivating Śamatha (奢摩他, tranquility) and Samāpatti (三摩缽提, attainment), followed by the contemplation of transformation rising from below. This refers to the sixty thousand Ganges sands of Bodhisattvas emerging from below in the Lotus Sutra.

If Bodhisattvas use the power of extinction to aid perfect stillness (simultaneous stillness) and arise from transformation (embracing illusion), this Bodhisattva is named 'Simultaneously Cultivating Dhyana and Śamatha', followed by cultivating Samāpatti. The seventh is the contemplation of the Emperor's Mind containing transformations. This jewel contains images of all things, changing responsively, responding and returning to emptiness. Like the spiritual mind's contemplation being accomplished, containing virtuous functions, arising from conditions and illusion, and then returning to tranquility.

If Bodhisattvas use the power of extinction to aid transformation (simultaneous illusion) and arise from perfect stillness, clear and bright wisdom (embracing stillness), this Bodhisattva is named 'Simultaneously Cultivating Dhyana and Samāpatti', followed by cultivating Śamatha. Afterwards, there is a wheel of complete cultivation of two contemplations. This is named the 'Wish-Fulfilling Complete Cultivation Contemplation'. The wish-fulfilling jewel illuminates in all directions, with great wisdom instantly awakening and the three contemplations being cultivated simultaneously.

If Bodhisattvas use perfect enlightenment wisdom, relying on perfect enlightenment to generate wisdom.

Perfectly uniting all, perfectly harmonizing all phenomena, principles, characteristics, reality, illusion, form, emptiness, and other categories. The entire body corresponds, this is perfect union. It means that because perfect enlightenment accords with principle, principle is non-principle, therefore it is entirely phenomena. Also, because enlightenment unites with phenomena, phenomena is non-phenomena, therefore it is entirely principle. The remaining nature, characteristics, and so on are all the same. The meaning of the Middle Way thus appears. Non-principle and non-phenomena, double negation reveals the middle; principle and phenomena, double illumination reveals the middle; negation and illumination are simultaneous, this is perfect enlightenment.

Regarding all natures, rely on this to cultivate quiet contemplation.

Regarding characteristics, rely on this to cultivate illusory contemplation.

Without departing from the nature of enlightenment, rely on this to cultivate silent contemplation. Therefore, it is classified as complete cultivation of the three contemplations. Furthermore, using perfect enlightenment to unite all is arising from the substance to generate function. Nature and characteristics are not different from the nature of enlightenment, which is gathering function to return to the substance. Substance and function are unobstructed, stillness and illumination are simultaneous, this is perfect and unsurpassed wonderful enlightenment.

This Bodhisattva is named 'Completely Cultivating the Three Kinds of Self-Nature Purity in Accordance', the three concluding to form the direct cause.

善男子。是名菩薩二十五輪。一切菩薩修行如是　可見四總示修習。

若諸菩薩及末世眾生。依此輪者　示修習者。修此二十五輪之時。於事中威儀法式及用心方便三業事理。具足修習之意。

當持梵行(戒也)寂靜(定也)思惟　慧也。具戒定慧心在觀門。如是修行必定成佛。

求哀懺悔經三七日　多生業累恐障凈心。懺悔求哀發露先罪。日數若少慮不精誠。三七日中已彰懇禱。懺悔之義下道場加行中當釋。

於二十五輪。各安標記　書此二十五輪名字文句。安置道場之中。禮念虔誠精祈一行。

至心求哀隨手結取　若自的樂一門。隨便積習。若勝劣難分不能自決。即憑聖力以卜應修。信手取之不宜簡擇。

依結開示便知頓漸　依所捻結。開而視之頓漸自知。無貪余觀。

一念疑悔即不成就　心懷疑阻並失前功。縱使再修稍難成就。據根驗理必在於茲。無乃等閑輕於事相。偈中亦四全同長行。

爾時世尊欲重宣此義。而說偈言(標舉)。

辨音汝當知　　一切諸菩薩　無礙清凈慧　　皆依禪定生

今修觀之人先以所依之體為本而起觀行。長行雲圓覺清凈。無能所修心宜此理。即禪定義。

所謂奢摩他　　三摩提禪那　三法頓漸修　　

【現代漢語翻譯】現代漢語譯本：善男子，這被稱為菩薩的二十五輪。一切菩薩都應如此修行，可見這四點總括地指示了修習的方法。

如果各位菩薩以及末世的眾生，依照這二十五輪來修行，這裡指示了修習者在修習這二十五輪時，對於事情中的威儀法式以及用心方便、身口意三業的事理，都要具足地修習。

應當持有梵行（戒律），保持寂靜（禪定），進行思惟（智慧）。具備戒、定、慧，心專注于觀想之門。像這樣修行必定能夠成佛。

懇求哀憐，懺悔經過三個七天（二十一天）。因為多生的業力積累，恐怕會障礙清凈心。所以要懺悔，懇求哀憐，發露以前的罪過。如果天數太少，恐怕不夠精誠。在三個七天中，已經彰顯了懇切的祈禱。懺悔的意義將在下面的道場加行中解釋。

對於二十五輪，各自安上標記。書寫這二十五輪的名字和文句，安置在道場之中。以虔誠的心禮拜唸誦，精進地祈求一行。

以至誠的心懇求哀憐，隨意地拈取。如果自己特別喜歡某一門，就隨便地積累修習。如果勝劣難分，不能自己決定，就憑藉聖力來占卜應該修習哪一門。隨意拈取，不應該簡擇。

依照拈取的結果來開示，便知道是頓悟還是漸悟。依照所拈取的結果，打開來看，頓悟還是漸悟自然就知道了。不要貪求其他的觀法。

一旦產生懷疑和後悔，就不能成就。心中產生懷疑和阻礙，就會失去之前的功勞。即使再修習，也稍微難以成就。根據根基來驗證道理，必定在於此。不要等閒視之，輕視事相。偈語中的四句也完全和長行相同。

這時，世尊想要再次宣說這個意義，所以說了偈語（標舉）。

辨音你應當知道，一切諸菩薩，無礙清凈的智慧，都是依靠禪定而產生的。

現在修觀的人，先以所依靠的本體為根本，然後開始觀行。長行中說，圓覺清凈，沒有能修和所修，心應該符合這個道理。這就是禪定的意義。

所謂的奢摩他（止），三摩提（觀），禪那（禪），這三種方法可以頓悟，也可以漸修。

【English Translation】 English version: Good man, these are called the twenty-five wheels of a Bodhisattva. All Bodhisattvas should cultivate in this way. It can be seen that these four points comprehensively indicate the methods of practice.

If all Bodhisattvas and sentient beings in the degenerate age cultivate according to these wheels, this indicates that practitioners should fully cultivate the proper demeanor, formalities, mindful methods, and the principles of body, speech, and mind when practicing these twenty-five wheels.

One should uphold Brahmacharya (celibacy/precepts), maintain tranquility (meditation), and engage in contemplation (wisdom). Possessing discipline, meditation, and wisdom, the mind focuses on the gate of contemplation. Cultivating in this way will surely lead to Buddhahood.

Humbly seek repentance for three seven days (twenty-one days). Because accumulated karma from many lifetimes may obstruct the pure mind, one must repent, humbly seek forgiveness, and confess past sins. If the number of days is too few, it may lack sincerity. In three seven days, earnest prayer is manifested. The meaning of repentance will be explained in the preliminary practices of the Mandala below.

For each of the twenty-five wheels, place a marker. Write the names and phrases of these twenty-five wheels and place them in the Mandala. Reverently prostrate and recite with a sincere heart, diligently praying in one line.

With a sincere heart, humbly seek forgiveness and randomly pick one. If one particularly likes a certain method, then accumulate practice in that method. If it is difficult to distinguish between superior and inferior and one cannot decide for oneself, then rely on the power of the saints to divine which method to cultivate. Pick randomly, without being selective.

According to the indication of the pick, one will know whether it is sudden or gradual enlightenment. According to what is picked, open it and look, and one will naturally know whether it is sudden or gradual enlightenment. Do not be greedy for other methods of contemplation.

Once doubt and regret arise, one will not achieve success. If doubt and obstruction arise in the mind, one will lose previous merits. Even if one cultivates again, it will be slightly difficult to achieve success. According to the root to verify the principle, it must lie here. Do not take it lightly and disregard the phenomena. The four lines in the verse are also completely the same as the prose.

At this time, the World Honored One wanted to proclaim this meaning again, so he spoke the verse (to highlight).

Discriminating sound, you should know that all Bodhisattvas, unobstructed and pure wisdom, all arise from Dhyana (meditation).

Now, the person who cultivates contemplation first takes the relied-upon essence as the foundation and then begins contemplation. The prose says that perfect enlightenment is pure, there is no one who cultivates and nothing to be cultivated, the mind should conform to this principle. This is the meaning of Dhyana.

The so-called Samatha (stopping), Samadhi (concentration), Dhyana (meditation), these three methods can be sudden enlightenment or gradual cultivation.

有二十五種

長廣偈略。

十方諸如來　　三世修行者　無不因此法　　而得成菩提

正結所為。

唯除頓覺人　　並法不隨順

簡非所為也。長無偈有。今為二釋。一者兩句皆作上根釋。謂唯除上根圓頓悟解之人。並及於一切定相之法不隨順者。則不必具依二十五輪及道場探結等。不隨順法者。不取相也。既不隨相即隨真覺。此乃頓入圓明觸目合道。不可加之繩索傷乎無瘡。是前知幻即離不作方便等類。故除之矣。二者下句作無信下根釋。謂都不信者。聞之不能隨順。依此則上智與下愚不移也。前釋不隨。不隨倒法。此釋不隨。不隨正法。

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

大方廣圓覺修多羅了義經略疏注卷下一(終)

大方廣圓覺修多羅了義經略疏卷下(二)

唐終南山草堂沙門宗密述

次後有二問答。兩重除障。初凈業章除我入覺。后普覺章依師離病。此皆觀行中障。故同大科。初中雖約計執淺深說有四相差別。然唯是我見。故經文除別列四名之外。節節皆有我字。若除此執便是圓覺。故云入覺。文四。初三之初。

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

【現代漢語翻譯】有二十五種

長廣偈略。

十方諸如來（tathagata，如來）：十方世界的一切如來三世修行者：過去、現在、未來三世的修行者無不因此法：沒有誰不是因為這個法門而得成菩提（bodhi，菩提）：而證得覺悟

正結所為。

唯除頓覺人：除非是頓悟的人並法不隨順：並且不隨順這些法門

簡非所為也。長無偈有。今為二釋。一者兩句皆作上根釋。謂唯除上根圓頓悟解之人。並及於一切定相之法不隨順者。則不必具依二十五輪及道場探結等。不隨順法者。不取相也。既不隨相即隨真覺。此乃頓入圓明觸目合道。不可加之繩索傷乎無瘡。是前知幻即離不作方便等類。故除之矣。二者下句作無信下根釋。謂都不信者。聞之不能隨順。依此則上智與下愚不移也。前釋不隨。不隨倒法。此釋不隨。不隨正法。

一切諸菩薩（bodhisattva，菩薩）：一切的菩薩及末世眾生：以及末法時代的眾生常當持此輪：應當常常奉持這個法門隨順勤修習：隨順它並勤奮地修習依佛大悲力：依靠佛陀的大悲願力不久證涅槃（nirvana，涅槃）：不久就能證得涅槃

大方廣圓覺修多羅了義經略疏注卷下一(終)

大方廣圓覺修多羅了義經略疏卷下(二)

唐終南山草堂沙門宗密述

次後有二問答。兩重除障。初凈業章除我入覺。后普覺章依師離病。此皆觀行中障。故同大科。初中雖約計執淺深說有四相差別。然唯是我見。故經文除別列四名之外。節節皆有我字。若除此執便是圓覺。故云入覺。文四。初三之初。

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

【English Translation】 There are twenty-five kinds.

Abridged Verse of Chang Guang.

All Tathagatas (tathagata): All Tathagatas in the ten directions, Practitioners of the three times: Practitioners of the past, present, and future, Without exception, through this Dharma: None who do not, Attain Bodhi (bodhi): Attain enlightenment.

Correctly concluding the purpose.

Except for those who awaken suddenly: Except for those who have sudden enlightenment, And do not follow the Dharma: And do not comply with these Dharmas,

Excluding those who are not intended. Chang has verses, but Guang does not. Now there are two explanations. The first is that both sentences are explained as being for those of superior faculties. It means that except for those of superior faculties who have a complete and sudden understanding, and those who do not comply with all the Dharmas of fixed characteristics, then it is not necessary to fully rely on the twenty-five wheels and the exploration and knotting of the Bodhimanda. Those who do not comply with the Dharma do not grasp at appearances. Since they do not grasp at appearances, they follow true awareness. This is a sudden entry into perfect clarity, where everything seen and touched accords with the Way. It is not possible to add ropes to it, lest it injure what has no wound. It is like the previous category of 'knowing illusion and immediately leaving, not making expedients,' and so they are excluded. The second explanation is that the latter sentence is explained as being for those of inferior faculties who have no faith. It means that those who do not believe at all cannot comply with what they hear. According to this, the superior wisdom and the inferior foolishness do not change. The previous explanation of 'not complying' means not complying with inverted Dharmas. This explanation of 'not complying' means not complying with correct Dharmas.

All Bodhisattvas (bodhisattva): All Bodhisattvas, And sentient beings of the degenerate age: And sentient beings of the Dharma-ending age, Should always uphold this wheel: Should always uphold this Dharma wheel, Comply with it and diligently cultivate: Comply with it and diligently cultivate, Relying on the Buddha's great compassion power: Relying on the Buddha's great compassionate power, Soon attain Nirvana (nirvana): Soon attain Nirvana.

The End of the Lower Volume 1 of the Commentary on the Abridged Commentary on the Sutra of Perfect Enlightenment of Great Expansive Wholeness

Lower Volume 2 of the Abridged Commentary on the Sutra of Perfect Enlightenment of Great Expansive Wholeness

Narrated by the Shramana Zongmi of Caotang Temple on Zhongnan Mountain in the Tang Dynasty

Next, there are two questions and answers, removing obstacles in two stages. The chapter on purifying karma removes the self and enters enlightenment. The chapter on universal enlightenment relies on the teacher to leave illness. These are all obstacles in contemplation and practice, so they are in the same major category. Although the first chapter speaks of the differences in the four characteristics based on the depth of calculation and attachment, it is only the view of self. Therefore, apart from the separate listing of the four names in the sutra text, there is the word 'self' in every section. If this attachment is removed, it is perfect enlightenment, hence the saying 'entering enlightenment.' The text has four parts. The first of the first three.

Thereupon, the Bodhisattva Who Purifies All Karmic Obstacles, in the midst of the great assembly, immediately rose from his seat, prostrated himself at the Buddha's feet, circumambulated him three times to the right, knelt with palms together.

手而白佛言　同上。陳辭句中二。一慶前。

大悲世尊。為我等輩廣說如是不思議事　前總明觀行。一向稱理而修。猶可領解。今於一味之中。廣張諸輪屈曲差別。差別不乖一味。尤為難見。故不思議。

一切如來因地行相　遠成所答文殊之問。

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　悟因行也。夫果德稱真約理可照。因行治染體解是難。今一念備知炳然齊現。如琉璃瓶盛多芥子。故深慶矣。二問后又三。一正問。

世尊。若此覺心本性清凈。因何染污。使諸眾生迷悶不入　此中問意不說本來都迷。意明已知覺性圓明諸法清凈。何得凡心宛在不合覺源。所作所為情猶憎愛。自他全別難自渾融。比對果人天地之遠。覺心本凈悟即應同。更有何法染污。令我用心異佛。故云因何迷悶不入。二情后。

惟愿如來廣為我等開悟法性　法性者諸法之性。若直譚本體則名覺性。若推窮差別之法。皆無自體同於一性。即名法性。今推破四相豁融諸法。全同覺性。故云開悟法性。從前經文但云覺性。唯此段云法性。意在此矣。三結意。

令此大眾及末世眾生作將來眼　下三唱仿前。

說是語已。五體投地。如是三請終而復始。爾時世尊

【現代漢語翻譯】手而白佛言：同上。陳辭句中二。一慶前。

大悲世尊（對佛的尊稱）。為我等輩廣說如是不思議事：前面總體闡明觀行，一向依循真理而修，尚可領會理解。如今在一味（指平等無差別）之中，廣泛展現各種輪（指修行階段）的屈曲差別，差別又不違背一味，尤其難以見到。所以說是不思議。

一切如來因地行相：遙遠地成就了所回答的文殊（菩薩名）的提問。

令諸大眾得未曾有。睹見調御（佛的稱號）歷恒沙劫勤苦境界。一切功用。猶如一念。我等菩薩深自慶慰：領悟了因地修行。果德（佛的果報功德）稱合真如，依循真理可以照見，因地修行治理染污，從體性上理解是困難的。如今一念之間全部知曉，明明白白地同時顯現，如同琉璃瓶中盛滿芥子。所以深深慶幸。二問后又三。一正問。

世尊。若此覺心本性清凈。因何染污。使諸眾生迷悶不入：這裡提問的意思不是說本來就迷惑，而是說已經知道覺性圓滿光明，諸法清凈，為何凡夫之心依然存在，不能與覺悟的源頭相合？所作所為的情感仍然有憎有愛，自己與他人完全不同，難以自然融合。與證得果位的聖人相比，有天地之遙的差距。覺心本來清凈，覺悟就應該相同。還有什麼法染污，使我的用心與佛不同？所以說因何迷悶不入。二情后。

惟愿如來廣為我等開悟法性：法性，是諸法的體性。如果直接談論本體，就叫做覺性。如果推究差別的諸法，都沒有自體，都同一於一個體性，就叫做法性。如今推翻四相（我相、人相、眾生相、壽者相），使諸法豁然融合，完全等同於覺性。所以說開悟法性。從前面的經文只說覺性，只有這段經文說法性，用意就在這裡。三結意。

令此大眾及末世眾生作將來眼：下面三次唱誦仿照前面。

說是語已。五體投地。如是三請終而復始。爾時世尊

【English Translation】 He bowed to the Buddha and said: The same as above. The statement contains two parts. First, celebrating the previous discourse.

Greatly compassionate World Honored One (a respectful title for the Buddha). For us, you have extensively explained such inconceivable matters: Previously, the general explanation of contemplation and practice, consistently following the truth to cultivate, could still be understood. Now, within the one flavor (referring to equality and non-differentiation), various wheels (referring to stages of practice) are widely displayed with their winding differences, yet the differences do not contradict the one flavor, making it especially difficult to see. Therefore, it is called inconceivable.

All Tathagatas' (another title for the Buddha) conduct in the causal stage: Remotely fulfills the question asked by Manjushri (a Bodhisattva's name).

Enabling all the assembly to gain what they have never had before, witnessing the Tamer's (an epithet of the Buddha) diligent and arduous realms through countless kalpas (an immense period of time). All functions are like a single thought. We Bodhisattvas deeply rejoice and comfort ourselves: Realizing the causal practice. The fruit virtue (the Buddha's meritorious virtues of fruition) accords with Suchness, and can be illuminated by following the truth, but governing defilements through causal practice and understanding from the essence is difficult. Now, in a single thought, everything is known and clearly appears simultaneously, like mustard seeds filling a crystal bottle. Therefore, we deeply rejoice. Second, after the question, there are three parts. First, the direct question.

World Honored One, if this awakened mind is inherently pure, why is it defiled, causing sentient beings to be confused and unable to enter: The intention of this question is not to say that we are inherently confused, but rather that we already know the awakened nature is perfectly bright and all dharmas (teachings) are pure, so why does the ordinary mind still exist, unable to merge with the source of awakening? The emotions in our actions still involve hatred and love, and the self is completely different from others, making it difficult to naturally integrate. Compared to those who have attained the fruit, there is a vast difference like heaven and earth. The awakened mind is inherently pure, so awakening should be the same. What other dharma defiles us, causing my mind to be different from the Buddha's? Therefore, why are we confused and unable to enter? Second, expressing the sentiment.

We wish that the Tathagata would extensively enlighten us on the nature of dharmas: The nature of dharmas is the essence of all dharmas. If we directly discuss the substance, it is called awakened nature. If we investigate the differentiated dharmas, they have no self-nature and are all the same in one nature, which is called the nature of dharmas. Now, overturning the four marks (the marks of self, person, sentient being, and life), making all dharmas merge harmoniously, completely equal to the awakened nature. Therefore, it is said to enlighten the nature of dharmas. In the previous scriptures, only awakened nature was mentioned, but only this passage mentions the nature of dharmas, and the intention lies here. Third, concluding the meaning.

Enabling this assembly and sentient beings in future generations to have future eyes: The following three recitations imitate the previous ones.

Having spoken these words, he prostrated with his five limbs to the ground. He repeated this request three times from beginning to end. At that time, the World Honored One

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　正說長行中四。一總敘過由。二別釋四相。三存我失道。四斷惑成因。初中總敘四相。為過患之因由。文二一明過患本起。

善男子。一切眾生從無始來　未曾悟故。故下有生盲之喻。

妄想執有　無中橫計。

我人眾生及與壽命　統唯我相但由展轉約義。故有四名。四名復有二相。一迷識境。二迷智境。初者謂取自體為我。計我展轉趣于余趣為人。計我盛衰苦樂種種變異相續為眾生。計我一報命根不斷而住為壽者。如金剛兩論所說。迷智境者。即此經說。至文當知。

認四顛倒為實我體　真我本有。迷之謂無。妄我本空。執之為有。四皆橫計。故云爾也。二明過患滋多文四。一展轉生妄。二違拒覺心。三動息俱迷。四結成障道。今初展轉者初四句由迷起惑。次二句由惑造業。次二句由業招報。后一句反於五道墮於二乘。

由此便生憎愛二境　謂由執四相為實我體。所以于自生愛於他生憎。順我者愛。違我者憎。如是愛憎皆由執我。故曰由此。

于虛妄體重執虛妄　四大五蘊迷性妄生。眾緣假合已是虛妄。更于其上重

【現代漢語翻譯】現代漢語譯本：凈諸業障菩薩（凈化一切業障的菩薩）說：『太好了，太好了。善男子，你們能夠爲了大眾以及末世的眾生，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，與大眾一起靜默地聽著。以下是正式解說長行文中的四個部分：一是總述過失的緣由，二是分別解釋四相，三是執著於我而迷失正道，四是斷除迷惑而成就正因。首先，總述四相，作為產生過患的根源。文分兩部分，一是說明過患的根本起因。『善男子，一切眾生從無始以來，』因為沒有覺悟的緣故，所以下面用生來就瞎眼的比喻。『虛妄地執著于有，』在本來沒有的地方橫加計度。『我相、人相、眾生相以及壽者相，』總歸起來都只是我相，只是由於輾轉地從不同角度定義，所以有這四個名稱。這四個名稱又有兩種相：一是迷惑于識境，二是迷惑于智境。前者是指執取自身為我，認為我輾轉于其他趣向是人，認為我的盛衰苦樂種種變異相續是眾生，認為我一期的生命根源不斷絕而存在是壽者。正如《金剛經》的兩種論述所說。迷惑于智境，就是這部經所說的，到後面的經文自然會明白。『把四種顛倒認知當作真實的自體，』真我本來就存在，迷惑了就認為沒有。妄我本來是空，卻執著地認為有。這四種都是橫加計度，所以這樣說。二是說明過患日益增多，文分四部分：一是輾轉產生虛妄，二是違背覺悟之心，三是動與靜都迷惑，四是總結為障礙正道。現在先說輾轉產生虛妄，最初四句是由於迷惑而產生惑，接著兩句是由於惑而造業，再接著兩句是由於業而招致果報，最後一句是背離五道而墮入二乘。『由此便產生憎恨和喜愛兩種境界，』這是說由於執著四相為真實的我體，所以對自己產生愛，對他人產生憎恨。順從我的就愛，違揹我的就憎恨。像這樣愛和憎恨都是由於執著於我，所以說『由此』。『在虛妄的身體上又執著虛妄，』四大五蘊迷惑了自性而虛妄產生。眾緣假合已經是虛妄，更在上面重

【English Translation】 English version: The Bodhisattva Universal Purification of Karmic Obstructions said: 'Excellent, excellent. Good men, you are able to inquire of the Tathagata about such expedient methods for the sake of the great assembly and sentient beings of the future generations. Now listen attentively, and I will explain it to you.' At that time, the Bodhisattva Universal Purification of Karmic Obstructions received the teaching with joy, and the great assembly listened in silence. The following is the formal explanation in the prose section, consisting of four parts: first, a general account of the causes of faults; second, a separate explanation of the four marks; third, losing the path due to attachment to self; and fourth, cutting off delusion and achieving the cause of enlightenment. First, the four marks are generally described as the root cause of faults. The text is divided into two parts: first, clarifying the fundamental cause of faults. 'Good men, all sentient beings from beginningless time,' because they have not awakened, hence the analogy of being born blind below. 'Falsely clinging to existence,' groundlessly calculating where there is nothing. 'The mark of self, the mark of person, the mark of sentient being, and the mark of lifespan,' all are ultimately just the mark of self, but due to different definitions from different perspectives. Therefore, there are these four names. These four names also have two aspects: first, delusion regarding the realm of consciousness; second, delusion regarding the realm of wisdom. The former refers to taking oneself as the self, considering the self's transmigration to other realms as the mark of person, considering the self's rise and fall, suffering and joy, and various changes as the mark of sentient being, and considering the continuous existence of the root of life in one's lifetime as the mark of lifespan. As the two discussions in the Diamond Sutra state. Delusion regarding the realm of wisdom is what this sutra speaks of, and it will be understood when we reach the relevant text. 'Taking the four inverted perceptions as the real self,' the true self originally exists, but delusion makes one think it does not. The false self is originally empty, but one clings to it as if it exists. These four are all groundless calculations, hence the saying. Second, explaining the increasing number of faults, the text is divided into four parts: first, the generation of falsehoods through transmigration; second, opposing the mind of enlightenment; third, delusion in both movement and stillness; and fourth, concluding as obstacles to the path. Now, let's first talk about the generation of falsehoods through transmigration. The first four sentences are about delusion arising from confusion, the next two sentences are about creating karma due to delusion, the next two sentences are about reaping the consequences of karma, and the last sentence is about deviating from the five paths and falling into the two vehicles. 'From this, hatred and love arise,' this means that due to clinging to the four marks as the real self, one generates love for oneself and hatred for others. One loves what conforms to oneself and hates what opposes oneself. Like this, love and hatred are all due to clinging to the self, hence the saying 'from this'. 'On the false body, one clings to falsehood again,' the four great elements and five aggregates delude the self-nature and falsely arise. The false combination of various conditions is already false, and even more so on top of it.

執我人。故云爾也。

二妄想依生妄業道　由前二妄故。生起造作種種妄業。業能引至苦樂之果。故名為道。

有妄業故妄見流轉　業成即受生死流轉。生死流轉是所至之果。

厭流轉者　厭三界不安皆如火宅。息緣斷惑。

妄見涅槃　趣寂耽空志在灰身滅智。然上十句總當二乘宗中生滅四諦也。謂初六句集諦。次二句苦諦。次一句道諦。后一句滅諦。二違拒覺心。

由此不能入清凈覺　正是結答前問。前問云何迷悶不入。今答云。由認四相展轉生過。縱離六道復墮二乘。是故不入。

非覺違拒諸能入者　前問云因何使諸眾生不入。故此答云。非覺違拒使之不入。但由認我故不入也。如夢身未忘不能合於本身。非本身違拒。

有諸能入非覺入故　釋成非覺違拒。意云。入時若是覺入。不入即是覺拒。既入者自是信解行等。覺體元無出入。入與不入何責于覺。三動息俱迷文二。一正明。

是故動念　即前苦集八句。

及與息念　即前滅道二句。

皆歸迷悶　結成不入二徴釋文二。初徴。

何以故　動念既為背覺。息念即合契真。何故皆稱迷悶。二釋分一一直釋。

由有無始本起無明　最初根本而起。又從本源而起。

為己主宰　由將

【現代漢語翻譯】現代漢語譯本執著于『我』（自我），所以這樣說。

二、妄想依生妄業道：由於前面的兩種妄想，生起造作種種虛妄的業。業能引來苦樂的果報，所以稱為『道』。

有妄業故妄見流轉：業形成就必然承受生死輪迴。生死輪迴是所要達到的果報。

厭流轉者：厭惡三界的不安穩，都像火宅一樣。止息攀緣，斷除迷惑。

妄見涅槃（寂滅）：追求寂靜，貪戀空無，立志于灰飛煙滅，智慧泯滅。然而，以上十句總括了二乘宗（聲聞乘和緣覺乘）中的生滅四諦（苦、集、滅、道）。前六句是集諦，接著兩句是苦諦，再一句是道諦，最後一句是滅諦。二、違背覺悟之心。

由此不能入清凈覺：這正是總結回答前面的問題。前面問『為什麼迷惑而不能進入』，現在回答說：『由於執著四相（我相、人相、眾生相、壽者相），輾轉產生過失。即使脫離六道輪迴，又會墮入二乘境界，所以不能進入。』

非覺違拒諸能入者：前面問『是什麼原因使眾生不能進入』，所以這裡回答說：『不是覺悟違背拒絕使他們不能進入，只是由於執著於我（自我）所以不能進入。』就像夢中的身體沒有忘記，就不能與自身合一，不是自身拒絕。

有諸能入非覺入故：解釋說明不是覺悟拒絕。意思是說，進入的時候如果是覺悟進入，不進入就是覺悟拒絕。既然進入的人是由於信解行等，覺悟的本體原本沒有出入，進入與不進入，為什麼要責怪覺悟呢？三、動念和息念都迷惑，分為兩部分。一、正面說明。

是故動念：就是前面苦集八句。

及與息念：就是前面滅道二句。

皆歸迷悶：總結成為不能進入。二、征釋文，分為兩部分。初、征問。

何以故：動念既然是背離覺悟，息念就應該符合真理，為什麼都稱為迷惑呢？二、解釋，分為一一對應的解釋。

由有無始本起無明（根本的迷惑）：最初根本而生起，又從本源而生起。

為己主宰：由於將無明作為自己的主宰。

【English Translation】 English version Clinging to 'self' (ātman), hence the saying.

False thoughts give rise to the path of false karma: Due to the preceding two false thoughts, various false karmas arise and are created. Karma can lead to the fruits of suffering and happiness, hence it is called 'path'.

Because of false karma, there is a false view of transmigration: Once karma is formed, one inevitably undergoes the cycle of birth and death. The cycle of birth and death is the fruit to be attained.

Those who are weary of transmigration: They are weary of the instability of the Three Realms (Trialoka), which are all like a burning house. They cease clinging and sever delusions.

Falsely viewing Nirvana (extinction): Pursuing tranquility, craving emptiness, aspiring to annihilate the body and extinguish wisdom. However, the above ten sentences summarize the Four Noble Truths (suffering, accumulation, cessation, path) of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). The first six sentences are the truth of accumulation (samudaya), the next two sentences are the truth of suffering (duhkha), the next sentence is the truth of the path (marga), and the last sentence is the truth of cessation (nirodha). 2. Opposing the mind of enlightenment.

Therefore, one cannot enter pure enlightenment: This is precisely the concluding answer to the previous question. The previous question asked 'Why are they deluded and unable to enter?' Now the answer is: 'Because of clinging to the four characteristics (self, person, sentient being, and life span), faults arise in succession. Even if one escapes the Six Realms (Gati), one will fall into the realm of the Two Vehicles, therefore one cannot enter.'

It is not enlightenment that rejects those who can enter: The previous question asked 'What causes sentient beings not to enter?' Therefore, the answer here is: 'It is not enlightenment that rejects and prevents them from entering, but only because of clinging to self (ātman) that they cannot enter.' Just as if the body in a dream has not been forgotten, it cannot merge with the true self; it is not the true self that rejects it.

There are those who can enter, but not through enlightenment: Explaining that it is not enlightenment that rejects. The meaning is that if one enters through enlightenment, then not entering would be enlightenment's rejection. Since those who enter do so through faith, understanding, and practice, the essence of enlightenment originally has no coming or going. Why blame enlightenment for entering or not entering? 3. Both movement and cessation are deluded, divided into two parts. 1. Direct explanation.

Therefore, moving thoughts: This refers to the previous eight sentences of suffering and accumulation.

And ceasing thoughts: This refers to the previous two sentences of cessation and path.

All lead to delusion: Concluding that one cannot enter. 2. Questioning and explaining the text, divided into two parts. First, the question.

Why is this so: Since moving thoughts are turning away from enlightenment, and ceasing thoughts should be in accordance with the truth, why are both called delusion? 2. Explanation, divided into corresponding explanations.

Because of beginningless fundamental ignorance (avidyā): Arising from the very beginning and root, and also arising from the source.

Taking it as one's master: Because of taking ignorance as one's master.

無始住地無明為我主故。動是我動。息是我息。我相既在動息俱迷。二轉釋。前是對徴之釋。此又委細釋於前文字起之義。

一切眾生生無慧目　未曾悟故。如人若十歲二十始盲。則眼前雖不見物。說之即能了知。若胎中無目生來便盲。則對色之時種種為說終無所益。則先須金錍抉膜然後指示是非。故涅槃經說。如盲人不識乳色。他人為說展轉譬喻貝米雪鶴。竟不能得識其乳色。

身心等性皆是無明　前得本起因地。則所修皆是佛因。此用本起無明。一切皆是魔業。又前以覺圓明故根塵普凈。結云一切是覺。今以無明為本。故云皆是無明。前如金為千器器器皆金。此如土為千器器器皆瓦。

譬如有人不自斷命　由愛故得身。若斷身即違愛。如人身縱卑陋病苦亦自保命終不能斷。斷余或可。自斷誠難。認我亦爾。斷一切煩惱惡業。容有得者。欲令斷我其可得乎。何以故。我終不能還斷我故。又有我故必不覺我。如眠不自見故。必情忘想盡與覺一體。覺是真我則妄我本無。方名為斷。如夢身縱令至劣至苦夢時終不肯斷。必須覺來合於本身方嫌夢苦復無可斷。四結成障道。

是故當知　指前意勢。直從我體起憎愛已來。乃至不斷命等。此都結之以成障道所以云。

有愛我者我與隨順　對順生

【現代漢語翻譯】現代漢語譯本：從無始以來的常住之地，無明（avidyā，對實相的無知）以『我』為主導。動，被認為是『我的』動；息，被認為是『我的』息。『我』相既然存在，那麼動和息都陷入迷惑。這是第二次的解釋，前一次是對徵兆的解釋，這次是更詳細地解釋前文根本生起之義。

一切眾生生來沒有智慧之眼，因為他們從未覺悟。就像一個人如果是十歲或二十歲才開始失明，那麼即使眼前看不見東西，如果有人向他描述，他也能理解。但如果是胎中就沒有眼睛，生來就是盲人，那麼無論如何向他描述顏色，都沒有任何用處。所以首先需要用金錍（金針）撥開眼膜，然後才能指示是非。所以《涅槃經》（Nirvana Sutra）說，就像盲人無法識別乳的顏色，即使別人用貝殼、米、雪、鶴等來比喻，最終也無法認識乳的顏色。

身、心等一切性質，都源於無明。如果之前得到根本生起的因地，那麼所修的一切都是成佛之因。如果用根本生起的無明，一切都是魔業。而且，之前因為覺悟圓滿光明，所以根塵（感官和感官對像）普遍清凈，總結說一切都是覺悟。現在以無明為根本，所以說一切都是無明。之前就像用黃金製作成千上萬的器物，每個器物都是金子。現在就像用泥土製作成千上萬的器物，每個器物都是瓦片。

譬如有人不會自己斷送性命，因為有愛（taṇhā，渴愛）的緣故才得到這個身體。如果斷送身體，就違背了愛。就像一個人的身體即使卑賤醜陋、充滿疾病痛苦，也會自己保護性命，最終不會自己斷送。斷送別人的性命或許可以，但自己斷送性命確實很難。執著于『我』也是如此。斷除一切煩惱惡業，或許有人能夠做到，但想要讓他斷除『我』，這怎麼可能呢？為什麼呢？因為『我』終究不能反過來斷除『我』。而且，因為有『我』，所以必定不能覺悟『我』。就像睡眠時不能自己看見自己一樣。必須情感和妄想都消失，與覺悟融為一體，覺悟才是真我，那麼妄我本來就不存在，這才叫做斷除。就像夢中的身體即使再低劣再痛苦，做夢時最終也不肯斷送。必須醒來后與自身合一，才嫌棄夢中的痛苦，而且也無從斷除。這是第四個總結，形成障礙。

所以應當知道，指向前文的意勢，直接從『我』的本體生起憎恨和愛戀以來，乃至不斷送性命等等。這裡都總結了這些，以說明形成障礙的原因，所以說：

對於愛戀『我』的人，『我』會隨順他，這是對順境的反應。

【English Translation】 English version: From the beginningless abode, ignorance (avidyā, unawareness of reality) takes 'I' as its master. Movement is considered 'my' movement; rest is considered 'my' rest. Since the 'I'-identity exists, both movement and rest are lost in delusion. This is the second explanation; the previous one was an explanation of the signs, and this one is a more detailed explanation of the meaning of the origin of the previous text.

All sentient beings are born without the eye of wisdom because they have never awakened. It's like a person who becomes blind at the age of ten or twenty; even if they cannot see things before their eyes, if someone describes them, they can understand. But if someone is born blind from the womb, no matter how you describe colors to them, it will be of no use. Therefore, one must first use a golden needle (golden lancet) to remove the membrane from the eye, and then one can point out right and wrong. Therefore, the Nirvana Sutra says that it is like a blind person who cannot recognize the color of milk; even if others use shells, rice, snow, or cranes as metaphors, they will ultimately not be able to recognize the color of milk.

Body, mind, and all their qualities originate from ignorance. If one obtains the causal ground of the fundamental arising, then everything one cultivates is the cause of becoming a Buddha. If one uses the fundamental arising of ignorance, everything is the work of demons. Moreover, previously, because of the perfect and bright enlightenment, the senses and their objects (sense organs and sense objects) were universally purified, and it was concluded that everything is enlightenment. Now, taking ignorance as the root, it is said that everything is ignorance. Previously, it was like using gold to make thousands of vessels, each vessel being gold. Now, it is like using clay to make thousands of vessels, each vessel being clay.

For example, a person would not take their own life because they obtained this body due to love (taṇhā, craving). If they were to take their own life, they would be going against love. It's like a person who, even if their body is base and ugly, full of disease and suffering, will still protect their own life and ultimately not take it themselves. Taking the life of others might be possible, but taking one's own life is truly difficult. Attachment to 'I' is also like this. Eliminating all afflictions and evil karma, perhaps someone can do it, but wanting them to eliminate 'I', how is that possible? Why? Because 'I' can never turn around and eliminate 'I'. Moreover, because there is 'I', one will certainly not be able to awaken to 'I'. It's like not being able to see oneself while sleeping. One must eliminate emotions and delusions and become one with enlightenment; enlightenment is the true self, then the false self originally does not exist, and this is called elimination. It's like a body in a dream, even if it is inferior and suffering, one will ultimately not be willing to end it while dreaming. One must wake up and unite with one's own body to dislike the suffering in the dream, and there is nothing to eliminate. This is the fourth conclusion, forming an obstacle.

Therefore, it should be known, pointing to the intention of the previous text, directly from the arising of hatred and love from the essence of 'I', up to and including not taking one's own life, etc. Here, all of these are summarized to explain the reason for forming obstacles, so it is said:

For those who love 'I', 'I' will comply with them; this is a response to favorable circumstances.

愛以明我。

非隨順者便生憎怨　對違起憎以明我。

為憎愛心養無明故　雙指上二唯滋無明。故知迷心修道縱令勤苦種種行門。但助無明何成佛果。

相續求道皆不成就　正明障道。言相續者。本從無明而生憎愛。憎愛還熏無明。種子現行相續不斷。將此求道畢竟不成。故寶積經云。于身生寶愛。不離於我人。彼作是修行由斯墮惡趣。二別釋四相。然此我等行相殊常。常者但約迷執。初果已除。此乃直就修證。羅漢未曉。文中即為四段。一約事驗我。二悟我成人。三了跡跡生。四潛續如命。初謂驗其任運分自他者是其我相。文中二。一標釋粗相。二結指細相。初中二。一徴起標示。

善男子。云何我相謂諸眾生心所證者　夫我難自見。約事證知。但驗自他各殊。即證自中有我。設令修道舍妄證真。但覺有心。總名我相。二約喻以釋。

善男子。譬如有人百骸調適。忽忘我身四支弦(緊急)緩　緩慢皆是支體不調手足失度之狀。

攝養乖方。微加針艾則知有我。是故證取方現我體　此況道者燕居靜室或隱深山。心絕經營境無違順。習閑成性暫得忘情。不覺自他謂證無我。若違順所逼宛有心生心。既未平方知我在故下云。若復有人嘆謗其法即喜恨等。二結指細相。

善男子

【現代漢語翻譯】現代漢語譯本：以愛來彰顯『我』（ātman）。

不隨順自己心意的人便會產生憎恨和怨懟，通過對違逆之事的憎恨來彰顯『我』。

因為用憎恨和愛慾之心來滋養無明（avidyā），所以（憎愛）雙雙指向上述二者，只會滋養無明。因此可知，迷惑的心去修道，縱然勤苦地進行種種修行，也只是在助長無明，又怎麼能成就佛果呢？

如果（以這樣的心）相續不斷地求道，最終都不會成就，這正是說明了修道的障礙。所說的『相續』，原本是從無明而生出憎愛，憎愛又反過來薰染無明，（無明的）種子、現行相續不斷。用這樣的狀態去求道，最終不會成功。所以《寶積經》說：『如果對身體產生珍寶般的愛戀，不能捨離我（ātman）和人（pudgala），那麼他這樣的修行，會因此墮入惡趣。』下面分別解釋四相（catuḥ-saṃjñā）。然而這『我』等的行相非常特殊，所說的『常』，只是就迷惑執著而言，初果（srotaāpanna）已經斷除了（我相），這裡是直接就修證而言，阿羅漢（arhat）還沒有覺悟。文中分為四個部分：一是通過事例來驗證『我』，二是覺悟『我』成就人，三是瞭解（修行之）跡象的產生，四是（我相）潛在地延續如同生命。首先說驗證其任運自然地分別自己和他人，這就是『我相』。文中分為兩部分：一是標示和解釋粗顯的『我相』，二是總結指出細微的『我相』。第一部分又分為兩部分：一是提問並標示。

『善男子，什麼是『我相』？就是指各種眾生心中所證得的東西。』『我』很難自己見到，要通過事例來驗證認知。只要驗證自己和他人各有不同，就能證明自己心中有『我』。即使修行人捨棄虛妄而證得真實，但只要覺察到有心的存在，都可總稱為『我相』。二是打比喻來解釋。

『善男子，譬如有一個人，身體的各個部分都很協調舒適，忽然忘記了自己的身體。』四肢緊張或遲緩，都是肢體不協調，手腳失去控制的狀態。

『如果調養身體的方法不正確，稍微用鍼灸治療，就會知道有『我』的存在。』因此，通過驗證和獲取，才能顯現『我』的本體。這裡是比喻修行人在安靜的房間里或隱居在深山中，心中斷絕了經營算計，沒有違逆和順從的境界，習慣成自然，暫時忘記了情感，不覺得自己和他人有什麼不同，以為自己證得了無我（anātman）。如果受到違逆或順從的逼迫，心中立刻會產生念頭。既然心沒有達到平靜，就知道『我』仍然存在。所以下面說，『如果有人讚嘆或誹謗他的法，他就會產生喜悅或憎恨等情緒。』二是總結指出細微的『我相』。

『善男子』

【English Translation】 English version: Love illuminates the 'self' (ātman).

Those who do not comply with one's wishes give rise to hatred and resentment; hatred towards opposition illuminates the 'self'.

Because hatred and love nourish ignorance (avidyā), both point to the above two, only fueling ignorance. Therefore, it is known that a deluded mind practicing the path, even with diligent effort in various practices, only aids ignorance. How can it achieve Buddhahood?

If one continuously seeks the path in this way, one will ultimately not succeed. This clearly illustrates the obstacles to the path. The term 'continuous' refers to how hatred and love originally arise from ignorance, and hatred and love in turn薰染 (xūn rǎn, influence) ignorance. The seeds and manifestations of ignorance continue without interruption. Using this state to seek the path will ultimately not succeed. Therefore, the Ratnakūṭa Sūtra says: 'If one develops a treasure-like love for the body and cannot relinquish the self (ātman) and the person (pudgala), then such practice will cause one to fall into evil realms.' The following separately explains the four characteristics (catuḥ-saṃjñā). However, the characteristics of this 'self' are very special. The term 'constant' refers only to delusion and attachment, which the first fruit (srotaāpanna) has already eliminated. This directly addresses cultivation and realization, which the arhat has not yet understood. The text is divided into four parts: first, verifying the 'self' through examples; second, realizing the 'self' as a person; third, understanding the arising of (cultivation) traces; and fourth, the 'self' subtly continuing like life. First, verifying the natural distinction between oneself and others is the 'self' characteristic. The text is divided into two parts: first, marking and explaining the coarse characteristics; second, summarizing and pointing out the subtle characteristics. The first part is further divided into two parts: first, questioning and marking.

'Good son, what is the 'self' characteristic? It refers to what various beings realize in their minds.' The 'self' is difficult to see on one's own; it must be verified and recognized through examples. As long as one verifies that oneself and others are different, one can prove that there is a 'self' in one's mind. Even if a practitioner abandons falsehood and realizes truth, as long as one is aware of the existence of the mind, it can be generally called the 'self' characteristic. Second, using a metaphor to explain.

'Good son, suppose a person whose body is in harmony and comfort suddenly forgets their body.' Tense or slow limbs are signs of bodily disharmony, where the hands and feet are out of control.

'If the methods of nourishing the body are incorrect, a slight acupuncture treatment will make one aware of the existence of the 'self'.' Therefore, through verification and acquisition, the essence of the 'self' can be revealed. This is a metaphor for a practitioner who, in a quiet room or secluded in the mountains, cuts off scheming and calculation in their mind, and has no experience of opposition or compliance. Becoming accustomed to this, they temporarily forget emotions and do not feel different from others, thinking they have realized no-self (anātman). If forced by opposition or compliance, thoughts will immediately arise in the mind. Since the mind has not reached tranquility, one knows that the 'self' still exists. Therefore, it is said below, 'If someone praises or slanders their Dharma, they will generate joy or hatred, etc.' Second, summarizing and pointing out the subtle characteristics.

'Good son'

。其心乃至證於　上能下所。

如來畢竟了知　于所證中又上是能了知也。

清凈涅槃　所了知也。

皆是我相　謂非但了知二乘涅槃為我相。設使了知如來涅槃亦是我相。然涅槃但是覺體。非別有可證。今既證得涅槃不忘能所。即是我相。二悟我成人。悟前非者是此相矣。文二。一粗相。

善男子。云何人相。謂諸眾生心悟證者　覺前非也。者字正名人相。

善男子。悟有我者不復認我　不作證心。

所悟非我悟亦如是　同前非也。

悟已超過一切證者　絕所證之過。除能悟之累。

悉為人相　結成也。二細相。

善男子。其心乃至圓悟涅槃　不取能所故。

俱是我者心存少悟　此智不袪為存悟矣。非諸差別故云少也。

備殫證理　無非不盡故曰備。殫盡也。

皆名人相　結成細相。三了跡跡生。謂前二相俱是心跡。總不執之故免我人。然此了心又亦是跡。故云了跡跡生。文三。一徴起標示。

善男子。云何眾生相。謂諸眾生心自證悟所不及者　覺前能悟悟是所覺。悟既成所覺又名能。展轉無窮皆成能所。能所及處皆是相待。了此無定。故離前非計所不及。謂免諸過。不覺此計又是眾生。眾生者不定執一之謂也。二舉喻徴釋。

【現代漢語翻譯】現代漢語譯本：其心乃至證於『上能下所』（能與所的關係，能指認知的主體，所指被認知的客體）。

如來畢竟了知，于所證中又上是能了知也。

清凈涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界），所了知也。

皆是我相，謂非但了知二乘涅槃為我相。設使了知如來涅槃亦是我相。然涅槃但是覺體。非別有可證。今既證得涅槃不忘能所。即是我相。二悟我成人。悟前非者是此相矣。文二。一粗相。

善男子。云何人相。謂諸眾生心悟證者，覺前非也。者字正名人相。

善男子。悟有我者不復認我，不作證心。

所悟非我悟亦如是，同前非也。

悟已超過一切證者，絕所證之過。除能悟之累。

悉為人相，結成也。二細相。

善男子。其心乃至圓悟涅槃，不取能所故。

俱是我者心存少悟，此智不袪為存悟矣。非諸差別故云少也。

備殫證理，無非不盡故曰備。殫盡也。

皆名人相，結成細相。三了跡跡生。謂前二相俱是心跡。總不執之故免我人。然此了心又亦是跡。故云了跡跡生。文三。一徴起標示。

善男子。云何眾生相。謂諸眾生心自證悟所不及者，覺前能悟悟是所覺。悟既成所覺又名能。展轉無窮皆成能所。能所及處皆是相待。了此無定。故離前非計所不及。謂免諸過。不覺此計又是眾生。眾生者不定執一之謂也。二舉喻徴釋。

【English Translation】 English version: Their minds even testify to the 'superior knower and inferior known' (the relationship between the knower and the known, where the knower refers to the subject of cognition and the known refers to the object being cognized).

The Tathagata (如來，another name for the Buddha) ultimately knows that within what is testified to, the superior is the knower.

Pure Nirvana (清凈涅槃, Buddhist term referring to the state of liberation from the cycle of birth and death) is what is known.

All are the characteristic of 'self' (我相, ego-self), meaning it's not just understanding the Nirvana of the two vehicles (二乘, referring to Sravakas and Pratyekabuddhas) as the characteristic of 'self'. Even if one understands the Nirvana of the Tathagata as the characteristic of 'self'. However, Nirvana is merely the body of awakening; there is nothing separate to be testified to. Now, having testified to Nirvana without forgetting the knower and the known, that is the characteristic of 'self'. The two awakenings make one a person. Awakening to past mistakes is this characteristic. Text two. One, the coarse characteristic.

Good man, what is the characteristic of 'person' (人相, personality)? It refers to all sentient beings whose minds awaken to what is testified to, realizing past mistakes. The word '者' (zhe) precisely names the characteristic of 'person'.

Good man, one who awakens to having a 'self' no longer recognizes the 'self', not creating a mind of testimony.

What is awakened to is not 'self', and the awakening is also like that, the same as past mistakes.

Having awakened, surpassing all those who testify, cutting off the faults of what is testified to, removing the burden of the ability to awaken.

All are the characteristic of 'person', a conclusion. Two, the subtle characteristic.

Good man, their minds even fully awaken to Nirvana, not grasping the knower and the known.

Those who say 'both are self' have a mind that retains a slight awakening; this wisdom is not dispelled, thus retaining the awakening. It is called 'slight' because it is not all differences.

Exhaustively examining the principles of testimony, there is nothing that is not exhausted, hence it is called 'exhaustive'. 'Exhaustive' means to exhaust.

All are named the characteristic of 'person', concluding the subtle characteristic. Three, understanding the trace, the trace arises. Meaning the previous two characteristics are both traces of the mind. Not grasping them at all avoids 'self' and 'person'. However, this understanding mind is also a trace. Therefore, it is said 'understanding the trace, the trace arises'. Text three. One, raising the question and indicating.

Good man, what is the characteristic of 'sentient being' (眾生相, sentient beings)? It refers to all sentient beings whose minds cannot reach what is testified to by their own awakening, realizing that the previous ability to awaken is what is awakened to. Once awakening becomes what is awakened to, it is also named the ability. Revolving endlessly, all become the ability and the known. Wherever the ability and the known reach, they are all relative. Understanding this lack of fixity, therefore, avoiding past mistakes, they calculate what cannot be reached, meaning avoiding all faults. Not realizing that this calculation is also a sentient being. 'Sentient being' means to fixate on one thing without certainty. Two, giving an analogy and explaining.

善男子。譬如有人作如是言　借世人語辭以為義勢。顯眾生相。

我是眾生則知彼人說眾生者。非我非彼　雙標非也。下自釋云。

云何非我。我是眾生則非是我　以自是眾生故非我也。

云何非彼我是眾生　以云我是眾生不云彼是眾生故非彼也。

非彼我故　非彼人之我也。又顯于自於彼不計我人。故非彼我。三指前對辨。

善男子。但諸眾生了證(我相)了悟(人相)皆為我人　指前二相也。下對之以辨眾生之相云。

而我人相所不及者　了證者空則我不及。了悟者空則人不及。不執主宰故離我人。

存有所了名眾生相　心不忘故即。上者宇四。潛續如命謂。都無所執但擬修行由。不起心免前三過。即此無執之業智相續未忘。非故生心。故言潛續。文二。一徴起標示。

善男子。云何壽命相。謂諸眾生(可知)心照清凈　即心之照故云清凈。即自覺也。

覺所了者　覺前三相即覺他也。證悟等盡徹于真源。無別能覺。故上云心照。

一切業智　擬將此智修習一切無漏之業故。

所不自見猶如命根　雖能除妄而不自除。故不自見。不自見故猶如命根。如命根者。兼取相續不斷之義。二展轉細釋又三。一以義正釋。

善男子若心照

【現代漢語翻譯】現代漢語譯本善男子，譬如有人這樣說（借用世人的語言辭彙來表達義理和態勢，彰顯眾生的表象）：『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』（同時否定『我』和『彼』）。下面自己解釋說：為什麼不是『我』呢？因為『我是眾生』，所以不是『我』（因為自己是眾生，所以不是獨立存在的『我』）。為什麼不是『彼』呢？因為說『我是眾生』（沒有說『他是眾生』），所以不是『彼』。因為既不是『彼』也不是『我』（不是『他人』的『我』）。又表明對於『自』和『彼』，都不執著于『我』和『人』的觀念，所以既不是『彼』也不是『我』。（三次指代前面的對比辨析）。善男子，只要眾生了證（我相的空性），了悟（人相的空性），都會落入『我』和『人』的觀念（指前面的兩種表象）。下面通過對比來辨析眾生的表象，說：而『我人相』所不能及的（如果了證為空，那麼『我』就不可及；如果了悟為空，那麼『人』就不可及。不執著于主宰，所以脫離『我』和『人』的觀念）。存有所了知的，就叫做『眾生相』（心中不忘懷）。上面所說的四種表象，潛移默化地延續，就像生命一樣。都沒有任何執著，只是想要修行，由此不起心動念，免除前面的三種過失。即使這樣，這種沒有執著的業智仍然在相續，只是沒有被忘懷，而不是故意生起心念，所以說是潛移默化地延續。分為兩部分。一是征起標示。善男子，什麼是『壽命相』呢？就是指眾生（可以知道的）心照清凈（就是心的照耀，所以說是清凈。也就是自覺）。覺察所了知的（覺察前面的三種表象，也就是覺察其他的。證悟等等完全徹悟到真源，沒有其他的能覺。所以上面說心照）。一切業智（想要用這種智慧來修習一切無漏的善業）。所不能自己看見的，就像命根一樣（雖然能夠去除虛妄，卻不能去除自己。所以不能自己看見。因為不能自己看見，所以就像命根一樣。說像命根一樣，兼有相續不斷的意思）。分為兩部分。一是通過義理來正面解釋。善男子，如果心照

【English Translation】 English version Good man, for example, someone might say (borrowing the language and terms of the world to express meaning and context, revealing the appearances of sentient beings): 'I am a sentient being,' then it is known that the 'sentient being' spoken of by this person is neither 'I' nor 'other' (simultaneously negating 'I' and 'other'). The following is a self-explanation: Why is it not 'I'? Because 'I am a sentient being,' therefore it is not 'I' (because oneself is a sentient being, therefore it is not an independent 'I'). Why is it not 'other'? Because it is said 'I am a sentient being' (not saying 'he/she is a sentient being'), therefore it is not 'other'. Because it is neither 'other' nor 'I' (not 'another's' 'I'). It also indicates that regarding 'self' and 'other,' there is no attachment to the concepts of 'I' and 'person,' therefore it is neither 'other' nor 'I'. (Three times referring to the preceding contrastive analysis). Good man, as long as sentient beings realize (the emptiness of the self-image (我相, wo xiang)), and understand (the emptiness of the person-image (人相, ren xiang)), they will fall into the concepts of 'I' and 'person' (referring to the preceding two appearances). The following uses contrast to distinguish the appearances of sentient beings, saying: And what the 'I-person image' cannot reach (if realization is emptiness, then 'I' is unreachable; if understanding is emptiness, then 'person' is unreachable. Not clinging to mastery, therefore detached from the concepts of 'I' and 'person'). To retain what is known is called the 'sentient being image' (心不忘故, xin bu wang gu - because the mind does not forget). The four appearances mentioned above continue subtly, like life itself. There is no attachment, only the desire to cultivate, thereby not arising thoughts, avoiding the preceding three faults. Even so, this non-attached karma-wisdom continues, only not forgotten, not intentionally arising thoughts, therefore it is said to continue subtly. Divided into two parts. One is the initial indication. Good man, what is the 'lifespan image (壽命相, shou ming xiang)'? It refers to the sentient beings' (knowable) mind shining purely (心照清凈, xin zhao qing jing - it is the mind's illumination, therefore it is said to be pure. That is, self-awareness). Awareness of what is known (awareness of the preceding three appearances, that is, awareness of others. Realization, understanding, etc., completely penetrate to the true source, there is no other that can be aware. Therefore, above it is said 'mind shining'). All karma-wisdom (一切業智, yi qie ye zhi - wanting to use this wisdom to cultivate all un-leaking good karma). What cannot be seen by oneself is like the root of life (命根, ming gen) (although able to remove delusion, it cannot remove itself. Therefore, it cannot be seen by oneself. Because it cannot be seen by oneself, it is like the root of life. Saying like the root of life, also has the meaning of continuous and unbroken). Divided into two parts. One is to explain positively through meaning. Good man, if the mind shines

見　是此門之相。

一切覺　是前三相。

者(通二)皆為塵垢　雙指過患下釋過患所以云。

覺所覺者不離塵故　由將此心見前諸覺故不離塵。以心未忘故。二以喻反釋。

如湯銷冰。無別有冰知冰銷者　湯銷冰盡同成一水。更無能知盡者。反明此業智既照前三相皆盡。則是我病未盡。如冰若言我盡。即此言盡之冰便是不盡。若細配合則水喻真性。冰喻四相。湯喻智慧。煎水名湯。悟心名智。故謂水凍成冰。還煎水以銷之。冰湯俱盡濕性獨存。以喻心迷成我還悟心以消之我智俱盡照體獨立。三以法正合。

存我覺我亦復如是　若以同喻反合。應云無別有我知我盡者。今翻喻勢順前正釋。故云正合三存我失道文二。一總標失道。

善男子。末世眾生。不了四相。雖經多劫勤苦修道。但名有為　由前四相皆有取證。

終不能成一切聖果　既將此心修行。則行行。皆帶能所。故不成聖。正同華嚴多劫六度不名菩薩。

是故名為正法末世　正宗佛法之末世也。夫正法之時。修則皆證。末世之時人多取相。今既取證相。則正法亦同末世。若遇此教了達病源。則雖末世還同正法。后展轉廣釋文四。一認我為真。二說病為法。三將凡濫聖。四趣果迷因。初中二。一徴釋其過。二

【現代漢語翻譯】現代漢語譯本『見』是此門（指修行之門）的表相。

『一切覺』是前面的三種表相（我相、人相、眾生相）。

執著于『者』（能見者和所見者）都是塵垢。下面解釋執著的過患，所以說：

覺悟和所覺悟的都離不開塵垢，因為用這個心去觀察前面的各種覺悟，所以離不開塵垢。因為心沒有忘記（能見所見）。二、用比喻反過來解釋。

如同用熱水融化冰，沒有另外的冰去知道冰被融化一樣。熱水把冰融化盡了，一同變成水，更沒有能知道融化盡了的。反過來表明，如果用業智照見前面的三種表相都消盡了，那麼『我』的病就沒有消盡。如同冰，如果說『我』消盡了，那麼說這句話的『盡』的冰，就是沒有消盡。如果仔細配合，那麼水比喻真性，冰比喻四相，熱水比喻智慧。煎水叫做湯，領悟心叫做智。所以說水凍結成冰，還要煎水來融化它。冰和熱水都消盡了，濕性獨自存在。比喻心迷就成了『我』，還要領悟心來消除它，『我』和智慧都消盡了，照體獨立。三、用佛法正面結合。

存留『我』的覺悟也是這樣。如果用相同的比喻反過來結合，應該說沒有另外的『我』去知道『我』消盡了。現在改變比喻的態勢，順著前面的正面解釋，所以說是正面結合。三、存留『我』而失去正道的文，分為兩部分。一、總標失去正道。

善男子，末世的眾生，不瞭解四相（我相、人相、眾生相、壽者相），即使經過很多劫勤苦地修道，也只能叫做有為法。因為前面的四相都有取證。

最終不能成就一切聖果。既然用這個心去修行，那麼所有的修行都帶著能和所，所以不能成聖。正如同《華嚴經》中，即使經過很多劫修六度，也不能稱為菩薩。

所以叫做正法末世。是正宗佛法的末世啊。正法時期，修行就能證悟，末世時期，人們大多執著于表相。現在既然執著于表相，那麼正法也如同末世。如果遇到這個教法，瞭解了病根，那麼即使是末世也如同正法。後面展開廣泛解釋，分為四部分。一、認為『我』是真的。二、把病說成是法。三、將凡夫冒充聖人。四、追求果報而迷惑于原因。第一部分分為兩部分。一、征問解釋它的過失。二

【English Translation】 English version 'Seeing' is the appearance of this gate (referring to the gate of practice).

'All Awareness' is the previous three appearances (self-appearance, person-appearance, sentient being-appearance).

Attachment to 'the one' (the seer and the seen) are all defilements. Below, the fault of attachment is explained, therefore it is said:

Awareness and what is aware cannot be separated from defilement, because using this mind to observe the various previous awarenesses, it cannot be separated from defilement. Because the mind has not forgotten (the seer and the seen). Two, use a metaphor to explain it in reverse.

Like using hot water to melt ice, there is no separate ice that knows the ice is being melted. The hot water melts the ice completely, turning into water together, and there is no one who can know that it has been completely melted. Conversely, it shows that if using the wisdom of karma to illuminate the previous three appearances and they are all extinguished, then the 'I's' illness has not been extinguished. Like ice, if it is said that 'I' have been extinguished, then the ice that says the word 'extinguished' is not extinguished. If carefully matched, then water is a metaphor for true nature, ice is a metaphor for the four appearances, and hot water is a metaphor for wisdom. Boiling water is called soup, and understanding the mind is called wisdom. Therefore, it is said that water freezes into ice, and it is necessary to boil water to melt it. The ice and hot water are all extinguished, and the wet nature exists alone. It is a metaphor that the mind is confused and becomes 'I', and it is necessary to understand the mind to eliminate it, 'I' and wisdom are all extinguished, and the illuminating body stands alone. Three, use the Dharma to combine it positively.

Retaining the awareness of 'I' is also like this. If using the same metaphor to combine it in reverse, it should be said that there is no separate 'I' to know that 'I' have been extinguished. Now, changing the posture of the metaphor, following the previous positive explanation, therefore it is said to be a positive combination. Three, the text of retaining 'I' and losing the right path is divided into two parts. One, generally indicates losing the right path.

Good man, sentient beings in the degenerate age do not understand the four appearances (self-appearance, person-appearance, sentient being-appearance, and life-span-appearance), even if they diligently cultivate the path for many kalpas, it can only be called conditioned dharma. Because the previous four appearances all have attainment.

Ultimately, they cannot achieve all the holy fruits. Since using this mind to practice, then all practices are accompanied by the able and the object, so they cannot become saints. Just like in the Avatamsaka Sutra, even if one practices the six perfections for many kalpas, one cannot be called a Bodhisattva.

Therefore, it is called the degenerate age of the true Dharma. It is the degenerate age of the orthodox Buddha-dharma. In the age of the true Dharma, practice leads to enlightenment, but in the degenerate age, people mostly cling to appearances. Now that they cling to appearances, then the true Dharma is also like the degenerate age. If one encounters this teaching and understands the root of the illness, then even in the degenerate age, it is still like the true Dharma. Later, expand and explain it widely, divided into four parts. One, thinking that 'I' is real. Two, saying that illness is the Dharma. Three, passing off ordinary people as saints. Four, pursuing rewards and being confused by the cause. The first part is divided into two parts. One, questioning and explaining its fault. Two

結成障覺。初中六。一久修如何不證徴。二認我取證非真釋三取證云何妨道徴。四愛寂憎喧非脫釋。五何知證法非脫徴。六贊喜謗瞋驗我釋。今初。

何以故　劫數既多行又勤苦。以何義故不證聖果。釋中二。一法。

認一切我為涅槃故。有證有悟名成就故　良由認我以為涅槃故。雖多劫勤修終無所益。如認夢身以為自己。勤為家業種種疲勞。終無一事益於資產。二喻。

譬如有人認賊為子。其家財寶終不成就　賊若在外猶可堤防。養之為兒如何撿慎。又知賊是賊賊無能為。認之為兒寧免破敗。以喻六根取境猶可制御藏識妄我難以辨明。故如來藏中功德之寶唸唸衰耗。由此貧窮難集福智。三證何妨道徴。

何以故　縱使認我取證。何以便妨于道。憎愛非脫釋。

有我愛者。亦愛涅槃伏我愛根為涅槃相。有憎我者亦憎生死　夫生死輪迴本自憎愛。欲求解脫須盡二源。今愛涅槃還是本愛。今憎生死亦是本憎。棄苦欣樂雖殊。憎愛元是本習。帶之修道佛果豈成。伏我愛根為涅槃者。由伏之故不起。不起之相似涅槃相。以似為真故云爾也。

不知愛者真生死故。別憎生死名不解脫　本愛涅槃擬除生死。愛心既在即生死根。愛根憎苗豈名解脫。五何知證法非脫徴。

云何當知法不解

【現代漢語翻譯】現代漢語譯本結成障礙而無法覺悟。最初的六個問題：一、長期修行為何不能證得聖果？二、執著于『我』而求證，並非真正的解脫。三、如果證得，為何會妨礙修行？四、喜愛寂靜而憎惡喧囂，並非真正的解脫。五、如何得知所證之法並非解脫？六、讚揚和喜悅，誹謗和嗔恨，可以驗證『我』的執著。現在開始第一個問題。

為何如此？雖然經歷了無數劫，修行又極其勤苦，因為什麼緣故不能證得聖果？解釋分為兩部分：一、法理。

因為執著於一切『我』為涅槃的緣故。有證悟，有名相上的成就。正是因為執著于『我』以為是涅槃的緣故，即使經過多劫的勤苦修行，最終也不會有任何益處。如同把夢中的身體當作自己，勤勞地為家業奔波，種種疲勞，最終沒有一件事情能夠增加資產。二、比喻。

譬如有人把盜賊認作兒子，他家的財寶最終不會有所成就。盜賊如果在外面，還可以提防。養為兒子，如何能夠謹慎防範？而且知道盜賊是盜賊，盜賊也無能為力。認作兒子，難道能夠避免破敗？用這個比喻六根取境尚可控制，藏識中虛妄的『我』難以辨明。所以在如來藏（Tathagatagarbha）中，功德之寶唸唸衰耗。由此貧窮，難以積聚福德和智慧。三、證得為何妨礙修行？

為何如此？縱然執著于『我』而求證，為何就會妨礙修行呢？憎恨和喜愛並非解脫的解釋。

有愛『我』的人，也愛涅槃，把伏藏的『我』愛之根當作涅槃的表象。有憎恨『我』的人，也憎恨生死。生死輪迴本來就源於憎恨和喜愛。想要求解脫，必須斷絕這兩個根源。現在喜愛涅槃，還是原來的愛。現在憎恨生死，也是原來的憎恨。捨棄痛苦而欣喜快樂雖然不同，憎恨和喜愛原本就是相同的習氣。帶著這些習氣修行，佛果怎麼能夠成就？把伏藏的『我』愛之根當作涅槃，因為是伏藏的緣故沒有生起，沒有生起就相似於涅槃的表象。因為把相似的當作真實的，所以這樣說。

不知道愛是真正的生死之根，所以特別憎恨生死，這叫做不解脫。原本想要用愛涅槃來去除生死。愛心既然存在，就是生死的根源。愛根和憎恨的苗，怎麼能叫做解脫？五、如何得知所證之法並非解脫？

怎麼知道所證之法不是解脫呢？

【English Translation】 English version These form obstacles to awakening. The first six questions: 1. Why is it that after prolonged cultivation, one does not attain the holy fruit? 2. Clinging to 'self' in seeking proof is not true liberation. 3. If one attains proof, how does it hinder practice? 4. Loving tranquility and hating noise is not true liberation. 5. How do we know that the dharma (teaching, law) attained is not liberation? 6. Praise and joy, slander and anger, can verify the clinging to 'self'. Now, let's begin with the first question.

Why is this so? Having spent countless kalpas (aeons) and practiced diligently, why is it that one does not attain the holy fruit? The explanation is in two parts: 1. The principle.

Because one clings to all 'self' as Nirvana (liberation). There is attainment and nominal accomplishment. It is precisely because one clings to 'self' as Nirvana that even after diligent practice for many kalpas, there will ultimately be no benefit. It is like taking the body in a dream as oneself, diligently toiling for family affairs, with all sorts of fatigue, yet ultimately nothing increases one's assets. 2. The analogy.

It is like someone who recognizes a thief as their son; their family's treasures will ultimately not be accomplished. If the thief is outside, one can still guard against them. But if raised as a son, how can one be cautious and prevent harm? Moreover, knowing that a thief is a thief, the thief can do nothing. But recognizing them as a son, how can one avoid ruin? This is analogous to how the six senses taking in objects can still be controlled, but the deluded 'self' in the alaya-consciousness (storehouse consciousness) is difficult to discern. Therefore, in the Tathagatagarbha (Buddha-nature), the treasure of merit and virtue diminishes with every thought. Because of this poverty, it is difficult to accumulate blessings and wisdom. 3. Why does attainment hinder practice?

Why is this so? Even if one clings to 'self' in seeking proof, why would it hinder practice? The explanation of hating and loving not being liberation.

Those who love 'self' also love Nirvana, taking the hidden root of 'self'-love as the appearance of Nirvana. Those who hate 'self' also hate birth and death. The cycle of birth and death inherently stems from hatred and love. To seek liberation, one must sever these two sources. Now, loving Nirvana is still the original love. Now, hating birth and death is also the original hatred. Although abandoning suffering and rejoicing in happiness are different, hatred and love are originally the same habit. Practicing with these habits, how can one attain Buddhahood? Taking the hidden root of 'self'-love as Nirvana is because it is hidden and does not arise; not arising is similar to the appearance of Nirvana. Because one takes the similar as the real, that is why it is said so.

Not knowing that love is the true root of birth and death, one especially hates birth and death; this is called non-liberation. Originally wanting to use loving Nirvana to remove birth and death, since the mind of love is still present, it is the root of birth and death. How can the root of love and the sprout of hatred be called liberation? 5. How do we know that the dharma attained is not liberation?

How do we know that the dharma attained is not liberation?

脫　法者涅槃。由前釋知愛涅槃者名不解脫。故此徴云。若愛生死許是繫縛。今悟涅槃是寂滅法。以何相知云不解脫。六贊毀驗我釋者。謂實證者必無我無我故即無瞋喜。今為法瞋喜。即知證法非真。我未盡故。文中二。一標我未盡。

善男子。彼末世眾生習菩提者。以已微證為自清凈　外知根塵假合。內覺性體寂然。

由未能盡我相根本　正標未盡。二以境驗知。

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　然世境違順粗重易明。唯就法門最難覺察。但言為法瞋彼度此。不知此心元是我相。

則知我相堅固執持　因對外境驗得內心我無間斷。

潛伏藏識　種子也。

遊戲諸根曾不間斷　現行也。遇境則發相續流轉。通而言之。謂因對外境。驗得內心我執猶堅潛藏相續。雖慧軍數舉魔眾頻摧。且阿賴耶城難攻主宰。末那常侍防護牢強。意識謀臣經營內外。旁監五識之將。以鎮六根之門。由是賊主頻通遊戲。時時偷號惑我法王。往往侵強擾我觀境。雖外怯般若。晝伏夜行。而內挾無明晝夜不斷。二結成障覺。

善男子。彼修道者不除我相。是故不能入清凈覺　二說病為法文一。一正釋其非二結成障覺。初中二。一覆推。躡前為法瞋喜之次推窮。

【現代漢語翻譯】現代漢語譯本：

脫離（法）的人才能達到涅槃（Nirvana，解脫煩惱的境界）。從前面的解釋可以知道，執著于愛的人，即使達到了涅槃，也不能算是真正的解脫。因此，這裡提出疑問：如果執著于生死輪迴可以被認為是束縛，那麼領悟到涅槃是寂滅之法，又憑什麼說這樣的人沒有解脫呢？這是爲了讚歎和譭謗來驗證我的解釋。真正的證悟者必然是無我的，因為無我，所以不會有嗔恨和喜悅。如果因為佛法而產生嗔恨和喜悅，那就說明證悟並非真實，我的執念還沒有斷盡。這段文字分為兩部分：一是標明我的執念未斷盡。『善男子，那些末世修行菩提（Bodhi，覺悟）的人，因為稍微證得一些境界就自以為清凈，（他們）向外瞭解根塵是虛假結合，向內覺察自性本體是寂然不動的。』因為未能斷盡我相的根本——這是正式標明沒有斷盡。二是通過外境來驗證。『如果有人讚嘆他們所修的法，他們就心生歡喜，想要度化那個人；如果有人誹謗他們所證得的境界，他們就心生嗔恨。』然而，世俗的順境和逆境，粗顯而容易辨明。只有對於佛法的辨別，最難覺察。他們只說自己是爲了佛法而嗔恨他人、度化他人，卻不知道這種心念本身就是我相。『由此可知，他們的我相堅固執著，潛伏在藏識（Alaya-vijñana，儲存一切種子識）之中』——這是指我相的種子。『在六根（感官）中活動，從未間斷』——這是指我相的現行。遇到外境就會發作，相續流轉。總的來說，就是說因為對外境的反應，驗證了內心我的執念依然堅固，潛藏相續。雖然智慧之軍多次舉起，魔眾頻繁被摧毀，但是阿賴耶識（Alaya-vijñana）這座城池難以攻破，末那識（Manas-vijñana，意識的根本）常作為侍衛，防護得非常牢固，意識（Vijñana）作為謀臣，經營內外，旁邊還有五識（感官意識）之將，鎮守六根之門。因此，賊主（我執）頻繁地活動，時常偷竊名號，迷惑我的法王（自性），常常侵略擾亂我的觀照之境。雖然表面上害怕般若（Prajna，智慧），白天潛伏，夜晚行動，而內在卻挾持著無明（Avidya，迷惑），晝夜不斷。二是總結說明我相障礙覺悟。『善男子，那些修行人如果不去除我相，因此就不能進入清凈的覺悟。』二、說明病癥在於執著于佛法。這段文字分為兩部分：一是正面解釋其錯誤，二是總結說明我相障礙覺悟。第一部分又分為兩部分：一是反過來推究，承接前面因為佛法而產生嗔恨和喜悅的說法，進一步推究。

【English Translation】 English version:

Those who are detached from the (Dharma) attain Nirvana (the state of liberation from suffering). From the previous explanation, it is known that those who are attached to love, even if they attain Nirvana, cannot be considered truly liberated. Therefore, this question is raised: If attachment to the cycle of birth and death can be considered bondage, then having realized that Nirvana is the Dharma of quiescence, how can it be said that such a person is not liberated? This is to verify my explanation through praise and slander. A true enlightened person must be selfless; because of selflessness, there will be no hatred or joy. If hatred and joy arise because of the Dharma, it indicates that the enlightenment is not genuine, and the attachment to 'I' has not been exhausted. This passage is divided into two parts: first, it indicates that the attachment to 'I' has not been exhausted. 'Good man, those sentient beings in the degenerate age who practice Bodhi (Enlightenment), because they have slightly realized some states, consider themselves pure. (They) outwardly understand that the roots and dusts are falsely combined, and inwardly perceive that the essence of their nature is still and unmoving.' Because they have not exhausted the root of the 'I'-phenomenon—this is a formal indication of not being exhausted. Second, it is verified through external circumstances. 'If someone praises the Dharma they practice, they become joyful and want to liberate that person; if someone slanders the state they have attained, they become hateful.' However, worldly favorable and unfavorable circumstances are obvious and easy to discern. Only the discernment of the Dharma is the most difficult to perceive. They only say that they hate others and liberate others for the sake of the Dharma, but they do not know that this very thought is the 'I'-phenomenon. 'From this, it can be known that their 'I'-phenomenon is firmly attached, lurking in the Alaya-vijñana (storehouse consciousness)'—this refers to the seed of the 'I'-phenomenon. 'Acting in the six roots (senses), never ceasing'—this refers to the manifestation of the 'I'-phenomenon. It will erupt when encountering external circumstances, continuously flowing. Generally speaking, it means that because of the reaction to external circumstances, it is verified that the attachment to 'I' in the heart is still firm, lurking continuously. Although the army of wisdom has been raised many times, and the hordes of demons have been frequently destroyed, the city of Alaya-vijñana is difficult to conquer. Manas-vijñana constantly serves as a guard, protecting it very firmly. Vijñana acts as a strategist, managing both inside and outside, with the generals of the five consciousnesses (sensory consciousnesses) guarding the gates of the six roots. Therefore, the thief lord (attachment to 'I') frequently acts, often stealing titles, confusing my Dharma king (self-nature), and often invading and disturbing my state of contemplation. Although outwardly afraid of Prajna (wisdom), it lurks during the day and acts at night, while inwardly harboring Avidya (ignorance), continuously day and night. Second, it concludes that the 'I'-phenomenon obstructs enlightenment. 'Good man, those practitioners who do not remove the 'I'-phenomenon, therefore, cannot enter pure enlightenment.' Two, it explains that the illness lies in attachment to the Dharma. This passage is divided into two parts: first, it positively explains its error, and second, it concludes that the 'I'-phenomenon obstructs enlightenment. The first part is further divided into two parts: first, it investigates in reverse, continuing the previous statement of hatred and joy arising because of the Dharma, and further investigates.

以成說病為法之過。

善男子。若知我空無毀我者　恐聞瞋喜是我便擬忍受不瞋用為無我。故推徴云。若見彼是毀人我被彼毀而不瞋者。此亦是我。故云。若知我空無毀我者。既見有毀我者則未得我空。亦應云。若知我空無我說法。故次云。

有我說法我未斷故　然毀者是彼。說者是我。經文于毀者言無。反明過也。于說法者言有。順明過也。翻覆推過者。下擬決斷為病故。

眾生壽命　闕人相者。取其文潤成句。

亦復如是　例於我也。二決斷。

善男子。末世眾生說病為法　指前所推之過也。即是四相四相若存總名為病。

是故名為可憐愍者　以病為法誠可憐愍。

雖勤精進增益諸病　帶病修行故增諸病。反此而言。則稱實修行唯益實德。如藥草等種有甘苦。水土所滋各唯增益。苦喻我相為本。甘喻凈覺為本。水土則喻萬行。二結成障覺。

是故不能入清凈覺　三將凡濫聖文二。一正明相濫。二結成障覺。初中二。一抑聖同己。

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　佛說了義稱理法門。皆言心境本空惑業本凈凡聖不異因果皆圓。就佛見之理實如此。且眾生迷倒已久種習根深縱令信解法門。現用元來隨念。但以分別心識。

【現代漢語翻譯】現代漢語譯本：把執著于已有的說法當作佛法的過失。

『善男子。如果知道我是空性的，就不會有人來譭謗我』，這是因為害怕聽到譭謗就生氣，喜歡讚揚就高興，認為『我』真實存在，所以才打算忍受不生氣，用『無我』來應對。因此進一步推究說：如果看到有人譭謗他人，而『我』被譭謗卻不生氣，這仍然是執著于『我』。所以說：『如果知道我是空性的，就不會有人來譭謗我』。既然看到有人譭謗『我』，那就是還沒有證得『我空』。也應該說：『如果知道我是空性的，就不會有執著于『我』的說法』，所以接著說：

『因為有執著于『我』的說法，所以『我』還沒有斷除』。然而譭謗者是『彼』，說法者是『我』。經文對於譭謗者說『無』，反而顯明瞭過失。對於說法者說『有』，順著顯明瞭過失。這樣翻來覆去地推究過失，是因為下面打算斷除這種執著，認為它是病。

『眾生壽命』，這是缺少了『人相』。取其文辭的潤澤，使句子完整。

『也是這樣』，這是比照于『我』。以上是兩種決斷。

『善男子。末世的眾生把執著于病態的觀念當作佛法』，這是指前面所推究的過失。也就是執著於四相（我相、人相、眾生相、壽者相），如果四相存在，總的來說就是病態。

『所以叫做可憐憫的人』，把病態的觀念當作佛法，實在可憐憫。

『雖然勤奮精進，卻增長了各種病態』，因為帶著病態修行，所以增長了各種病態。反過來說，如果真實地修行，就只會增長真實的功德。就像藥草等，種子有甘甜和苦澀，水土所滋養的，各自只會增長其本性。苦澀比喻以『我相』為根本，甘甜比喻以『清凈覺』為根本。水土則比喻各種修行。以上是兩種總結，說明了障礙覺悟的原因。

『所以不能進入清凈覺』。下面將凡夫和聖人的言論混淆，分為兩部分。一是正面說明混淆，二是總結說明障礙覺悟的原因。首先是混淆，分為兩點。一是貶低聖人來等同自己。

『善男子。末世的眾生不瞭解四相，把如來的理解和所行之處，當作自己的修行，最終不能成就』。佛所說的了義、契合真理的法門，都說心和境本來是空性的，迷惑和業障本來是清凈的，凡夫和聖人沒有差別，因果都是圓滿的。從佛的見地來看，道理確實如此。但是眾生迷惑顛倒已經很久，習氣根深蒂固，即使相信和理解這些法門，現在所用的仍然是隨著念頭而來的分別心識。

【English Translation】 English version: Taking the adherence to established views as a fault of the Dharma.

'Good man, if one knows that I am empty, there will be no one to slander me.' This is because of the fear of anger upon hearing slander and joy upon hearing praise, considering 'I' to be real, thus intending to endure without anger, using 'non-self' as a response. Therefore, it is further investigated: If one sees someone slandering others, and 'I' am slandered but not angered, this is still clinging to 'I'. Thus it is said: 'If one knows that I am empty, there will be no one to slander me.' Since one sees someone slandering 'I', then one has not yet attained 'emptiness of self'. It should also be said: 'If one knows that I am empty, there will be no teaching clinging to 'I',' therefore it follows:

'Because there is teaching clinging to 'I', therefore 'I' has not been eradicated.' However, the slanderer is 'that one', and the speaker is 'I'. The sutra speaks of 'non-existence' regarding the slanderer, thus revealing the fault. It speaks of 'existence' regarding the speaker, thus smoothly revealing the fault. Repeatedly investigating the fault is because of the intention to eradicate this clinging below, considering it a disease.

'Sentient beings, lifespan,' this lacks the 'characteristic of person'. Taking its literary polish to complete the sentence.

'It is also thus,' this is compared to 'I'. The above are two determinations.

'Good man, sentient beings in the degenerate age take adherence to diseased concepts as the Dharma,' this refers to the faults investigated earlier. That is, clinging to the four characteristics (self, person, sentient being, and life), if the four characteristics exist, it is generally called a disease.

'Therefore, they are called pitiable,' taking diseased concepts as the Dharma is truly pitiable.

'Although diligently striving, they increase various diseases,' because practicing with disease, they increase various diseases. Conversely, if one truly practices, one will only increase true merit. Like medicinal herbs, etc., seeds have sweetness and bitterness, and what is nourished by water and soil will only increase their nature. Bitterness is likened to taking 'self-characteristic' as the root, and sweetness is likened to taking 'pure awareness' as the root. Water and soil are likened to various practices. The above are two conclusions, explaining the cause of obstructing enlightenment.

'Therefore, they cannot enter pure awareness.' Below, the words of ordinary people and sages are confused, divided into two parts. First, directly explain the confusion, and second, conclude by explaining the cause of obstructing enlightenment. First is the confusion, divided into two points. First, belittling the sage to equate them with oneself.

'Good man, sentient beings in the degenerate age do not understand the four characteristics, taking the Tathagata's understanding and conduct as their own practice, and ultimately cannot achieve it.' The Dharma doors spoken by the Buddha that are definitive and in accordance with truth all say that the mind and environment are originally empty, delusion and karma are originally pure, ordinary people and sages are not different, and cause and effect are all complete. From the Buddha's perspective, the principle is indeed so. However, sentient beings have been deluded for a long time, and their habits are deeply rooted. Even if they believe and understand these Dharma doors, what they use now is still the discriminating consciousness that comes with thoughts.

解他無礙言教謂言佛意亦只如然。心既是念。故不覺念。不知冥通。證入異於隨相信心。認佛平等之譚。不能斷惑求證。故經印言終不成就。華嚴亦云。如貧數他寶等。二騁己齊聖。前則抑高就下。此則騁下齊高。文二。一認其聖智。

或有眾生未得謂得　理也。乃至聖人所具功德。

未證謂證　智也。則聖人冥證之智身。今謂得謂證者增上慢人。若自知不證而言證者。則根本戒中大妄語戒。非此文意。二驗出凡情。

見勝進者心生嫉妒　然諸聖人形類不定。得與不得內證在心。何以辨他未得未證。故觀心行以驗真虛。夫聖人用心他己無二。見他勝進或法教流行。唸唸喜歡必能隨順。自驗內心如此。或即證悟不虛。若自覺己衰他盛則嫉。己盛他衰則喜。縱令深解妙境但是心之所緣。勿錯認之謂得謂證。二結成障覺。

由彼眾生　雙指前兩類之人。

未斷我愛　前云終不成就者。以佛無我愛凡有我愛故云云。見勝進嫉妒。亦由我愛。由我愛故下云。

是故不能入清凈覺　四趣果迷因。

善男子。末世眾生希望成道(趣果)無令求悟惟益多聞　迷因也。即知先須悟道然後多聞增慧。末世之人多迷此意。唯宗名數不務了心。心既不通。解義唯多我見唯長。故下云。

增長

【現代漢語翻譯】現代漢語譯本：理解他人無礙的言教，就說那就是佛的本意，也只是像那樣。心既然是念頭，所以不覺察念頭，不知道冥冥中的相通，證入的境界不同於隨順相信的心。執著于佛是平等的說法，不能斷除迷惑而求得證悟，所以經中印證說最終不能成就。《華嚴經》也說，如同貧窮的人數著別人的寶物一樣。第二種是逞強自己，與聖人相比肩。前一種是壓抑高位來遷就下位，這一種是逞強下位來比肩高位。分為兩部分。一是認為自己有聖人的智慧。『或者有眾生未得謂得』，這是理上的。乃至聖人所具有的功德。『未證謂證』，這是智慧上的。那麼聖人冥冥中證悟的智慧和身體，現在說『得』、說『證』的人是增上慢的人。如果自己知道沒有證悟卻說證悟了，那就是根本戒中的大妄語戒，不是這段文字的意思。二是驗證出凡夫的情感。『見勝進者心生嫉妒』，然而各位聖人的形貌和類別不一定，得到與否，內心的證悟在自己心中。憑什麼辨別他人沒有得到、沒有證悟呢？所以觀察心行來驗證真假虛實。聖人用心，他人和自己沒有分別。見到他人勝過自己，或者佛法教義流行，唸唸都歡喜，必定能夠隨順。自己驗證內心是這樣的，或許就能證悟而不虛假。如果自覺自己衰弱而他人強盛就嫉妒，自己強盛而他人衰弱就歡喜。縱然深刻理解了精妙的境界，也只是心所攀緣的，不要錯誤地認為自己得到了、證悟了。二是總結成為障礙覺悟的原因。『由彼眾生』，這裡同時指前面兩類人。『未斷我愛』，前面說最終不能成就，是因為佛沒有我愛，凡夫有我愛，所以這樣說。見到他人勝過自己就嫉妒，也是因為我愛。因為我愛的緣故，下面說：『是故不能入清凈覺』，這是四趣的果，迷惑的原因。『善男子，末世的眾生希望成就道果（趣果），不要讓他們只求悟道而只是增加聽聞』，這是迷惑的原因。就知道首先必須悟道，然後多聽聞來增長智慧。末世的人大多迷惑了這個意思，只注重名相而不致力于明瞭心性。心既然不能通達，理解義理只會增加我見，只會增長我執。所以下面說：『增長』

【English Translation】 English version: Understanding others' unobstructed teachings and saying that is the Buddha's intention is just like that. Since the mind is a thought, one does not perceive the thought, does not know the connection in the dark, and the realm of realization is different from the heart that follows and believes. Clinging to the saying that the Buddha is equal, one cannot cut off delusion and seek enlightenment, so the scriptures confirm that one will ultimately not achieve it. The Avatamsaka Sutra also says, like a poor person counting other people's treasures. The second is to show off one's own strength and compare oneself to a saint. The former is to suppress the high position to accommodate the lower position, and the latter is to show off the lower position to compare oneself to the high position. It is divided into two parts. One is to think that one has the wisdom of a saint. 'Or there are sentient beings who have not attained but claim to have attained,' this is in terms of principle. Even the merits possessed by the saints. 'Not certified but claimed to be certified,' this is in terms of wisdom. Then the wisdom and body of the saint's dark certification, now those who say 'attained' and 'certified' are people with increased arrogance. If one knows that one has not attained enlightenment but says that one has attained enlightenment, then that is the great lie precept in the fundamental precepts, which is not the meaning of this passage. The second is to verify the emotions of ordinary people. 'Seeing those who are superior and advancing, jealousy arises in their hearts,' however, the appearance and category of the saints are not fixed. Whether one has attained or not, the inner realization is in one's own heart. How can one distinguish whether others have not attained or have not certified? Therefore, observe the mind and actions to verify the truth and falsehood. The saints use their minds, and there is no difference between others and themselves. Seeing others surpass themselves, or the Dharma teachings are popular, they are always happy and will surely follow. If you verify that your inner heart is like this, you may be able to attain enlightenment without falsehood. If you feel that you are weak and others are strong, you will be jealous, and if you are strong and others are weak, you will be happy. Even if you deeply understand the subtle realm, it is only what the mind clings to, do not mistakenly think that you have attained and certified. The second is to summarize the reasons for becoming an obstacle to enlightenment. 'By those sentient beings,' this refers to both types of people mentioned earlier. 'Not cut off self-love (我愛, wo ai - self-love/attachment),' the previous statement that one will ultimately not achieve it is because the Buddha has no self-love, and ordinary people have self-love, so it is said. Seeing others surpass oneself and being jealous is also because of self-love. Because of self-love, it is said below: 'Therefore, they cannot enter pure enlightenment,' this is the fruit of the four realms (四趣, si qu - four realms), the cause of delusion. 'Good man, do not let sentient beings in the last age who hope to achieve the fruit of the path (道果, daoguo - fruit of the path) (趣果, qu guo - tending towards the fruit) only seek enlightenment and only increase hearing,' this is the cause of delusion. It is known that one must first attain enlightenment, and then listen more to increase wisdom. Most people in the last age are confused about this meaning, only focusing on names and numbers and not devoting themselves to understanding the mind. Since the mind cannot be connected, understanding the meaning will only increase self-views and only increase self-attachment. Therefore, it is said below: 'Increase'

我見　華嚴亦云。不能了自心增長一切惡等。又智論云。多聞無智慧是不知實相。譬如大闇中有燈而無目等。四斷惑成因二。一順釋。

但當精勤　誡勸之辭。

降伏煩惱　別標所斷。

起大勇猛　通勸修斷。

未得令得　修也。謂真實境中一切功德妙用。

未斷令斷　斷也。顛倒境中一切障礙之法。即下所列云。

貪瞋愛慢　根本煩惱中三也。愛無別性貪數所攝。

諂曲嫉妒　小隨煩惱。

對境不生彼(他也)我(自也)恩愛一切寂滅　重舉此者。生死根本最難拔故。念盡則自他俱寂。

佛說是人漸次成就　結成因也。由前說除我用心。當時雖悟仍慮長時難離我習。故佛誡云。但得頓我悟空勤斷煩惱。我見習氣漸盡。無上佛果自然漸成。

求善知識不墮邪見　商人入海須假導師。學者修行必資善友。二反釋。

若於所求別生憎愛。則不能入清凈覺海　反明不生憎愛則入覺也。偈贊中四。如次諷前。全同長行。故不煩寫。

爾時世尊欲重宣此義。而說偈言　且標舉也。

凈業汝當知　　一切諸眾生　皆由執我愛　　無始妄流轉(一也) 　未除四種相　　不得成菩提(二也) 　愛憎生於心　　諂曲存諸念　是故多迷悶　　不能

【現代漢語翻譯】現代漢語譯本『我見』（認為有一個真實存在的『我』的錯誤觀念）在《華嚴經》（Avatamsaka Sutra）中也提到：不能瞭解自己的心，會增長一切惡等。又《智度論》（Mahaprajnaparamita Sastra）中說：多聞而沒有智慧，是不知實相（事物的真實面貌）。譬如在大黑暗中，有燈卻沒有眼睛等。四斷惑（斷除四種迷惑）成就的原因有二：一是順向解釋。

『但當精勤』，是告誡勸勉之辭。

『降伏煩惱』，是特別標明所要斷除的。

『起大勇猛』，是普遍勸勉修斷。

『未得令得』，是修持。指的是真實境界中一切功德妙用。

『未斷令斷』，是斷除。指的是顛倒境界中一切障礙之法。即下面所列的：

『貪瞋愛慢』，是根本煩惱中的三種。愛沒有單獨的性質，被貪所包含。

『諂曲嫉妒』，是小隨煩惱。

『對境不生彼（他人）我（自己）恩愛一切寂滅』，是再次強調這一點。因為生死根本最難拔除。念頭止息，則自他都寂靜。

『佛說是人漸次成就』，是總結成就的原因。由於前面說要去除『我』的用心。當時即使領悟了，仍然擔心長時間難以擺脫『我』的習氣。所以佛告誡說：只要能夠立刻明白『我』是空性的，勤奮斷除煩惱，『我見』的習氣逐漸消盡，無上佛果自然會逐漸成就。

『求善知識不墮邪見』，如同商人入海需要依靠嚮導，學者修行必須依靠善友。二是反向解釋。

『若於所求別生憎愛，則不能入清凈覺海』，反過來表明不生憎愛就能進入覺悟之海。偈頌中有四句，依次諷誦前面所說的內容，完全相同于長行文，所以不必再寫。

『爾時世尊欲重宣此義，而說偈言』，這只是一個引出偈頌的標誌。

『凈業汝當知，一切諸眾生，皆由執我愛，無始妄流轉』（第一句）。『未除四種相，不得成菩提』（第二句）。『愛憎生於心，諂曲存諸念，是故多迷悶，不能』

【English Translation】 English version 'The view of self' (the mistaken belief in a truly existing 'self') is also mentioned in the Avatamsaka Sutra: Not understanding one's own mind increases all evils, etc. Also, the Mahaprajnaparamita Sastra says: Much learning without wisdom is not knowing the true nature of reality. It is like having a lamp in great darkness but no eyes, etc. There are two reasons for accomplishing the four severances of delusion: first, a direct explanation.

'But be diligent' is a word of admonition and exhortation.

'Subduing afflictions' specifically indicates what is to be severed.

'Arise with great courage' is a general exhortation to cultivate severance.

'What has not been attained, cause to be attained' is cultivation. It refers to all merits and wonderful functions in the realm of true reality.

'What has not been severed, cause to be severed' is severance. It refers to all obstructing dharmas in the realm of inverted views. That is, what is listed below:

'Greed, hatred, love, and pride' are three of the fundamental afflictions. Love has no separate nature and is included in greed.

'Flattery and jealousy' are minor secondary afflictions.

'Towards objects, not giving rise to affection for others or self, all loving-kindness is extinguished' is a re-emphasis of this point. Because the root of birth and death is the most difficult to eradicate. When thoughts cease, both self and others are tranquil.

'The Buddha said that such a person gradually achieves' is a conclusion of the cause of achievement. Because of the previous statement about removing the intention of 'self'. Even if one understands at that time, there is still concern that it will be difficult to get rid of the habit of 'self' for a long time. Therefore, the Buddha admonishes: As long as one can immediately understand that 'self' is empty, diligently severing afflictions, the habit of 'self-view' will gradually disappear, and the supreme Buddha fruit will naturally gradually be achieved.

'Seeking good teachers and not falling into wrong views' is like a merchant entering the sea who needs to rely on a guide, and a scholar practicing must rely on good friends. Second, a reverse explanation.

'If one gives rise to hatred and love towards what is sought, then one cannot enter the pure ocean of enlightenment' indicates conversely that not giving rise to hatred and love can enter the ocean of enlightenment. There are four lines in the verse, which satirize what was said earlier in order, and are completely the same as the prose, so there is no need to write them again.

'At that time, the World Honored One, wishing to restate this meaning, spoke in verse' This is just a sign to introduce the verse.

'Pure karma, you should know, all sentient beings, all due to clinging to self-love, have been falsely transmigrating since beginningless time' (first line). 'If the four aspects are not removed, one cannot achieve Bodhi' (second line). 'Love and hate arise in the mind, flattery exists in thoughts, therefore, there is much confusion, unable to'

入覺城

三也。城喻覺者。法喻各有三義一了心性空眾惑不入。如防外敵。二見恒沙德則萬行圓增。如養人眾二道無不通。如開門引攝。

若能歸悟剎

剎是世界如入唐國率土屬唐蕃境亦爾。故知若到悟境。則法法屬悟。迷境亦爾。

先去貪瞋癡

癡長無偈有。慢則長有偈無。文影略也。

法愛

愛涅槃。

不存心(斷也)　　漸次可成就(成因) 　我身

憎愛之本。

本不有　　憎愛何由生

所依既空能依何有。

此人求善友　　終不墮邪見　所求別生心　　究竟非成就

四也。悟剎我身皆長無偈有。自下依師離病者。謂廣勸依善知識。除去四病及諸細惑。文四。初三之初。

於是普覺菩薩在大眾中即從座起。頂禮佛足有繞三匝。長跪叉手而白佛言　正陳中二。一慶前。

大悲世尊。快說禪病(四相)令諸大眾得未曾有。心意蕩然獲大安隱　二請后曲有三。

世尊。末世眾生去佛漸遠。賢聖隱伏邪法增熾　一明請問之意。如人有子病者偏憂。菩薩大悲先哀末世。賢聖隱沒正法將沈。欲令廣益當來。是故懸興此問。次下正請問。前皆有我相。未可施功。今既障除方堪修習就此運用復有是非。故須依師免溺四病。

【現代漢語翻譯】現代漢語譯本入覺城

三也。城比喻覺者（enlightened one）。法比喻各有三義：一、了悟心性本空，眾惑無法進入，如同防備外敵。二、見到如恒河沙數般的功德，則萬行圓滿增長，如同養育眾多人口。二道無不通達，如同打開城門引導接納。

若能歸悟剎

剎（Kshatra）是世界，如同進入唐朝國土，所有土地都屬於唐朝，吐蕃的疆域也是如此。因此可知，如果到達覺悟的境界，那麼一切法都屬於覺悟，迷惑的境界也是如此。

先去貪瞋癡

癡（ignorance）長行無偈頌，慢（arrogance）則長行有偈頌而無。這是文辭上的省略。

法愛

愛涅槃（Nirvana）。

不存心(斷也) 漸次可成就(成因) 我身

是憎恨和愛戀的根本。

本不有憎愛何由生

所依憑的已經空了，能依憑的又怎麼會存在呢？

此人求善友終不墮邪見所求別生心究竟非成就

四也。悟剎（Kshatra）我身都長行無偈頌。從下面開始是依止師父遠離病患的內容。這是說要廣泛勸導人們依止善知識，除去四種病患以及各種細微的迷惑。文分四部分。這是最初三部分中的第一部分。

於是普覺菩薩在大眾中即從座起。頂禮佛足有繞三匝。長跪叉手而白佛言正陳中二。一慶前。

大悲世尊。快說禪病(四相)令諸大眾得未曾有。心意蕩然獲大安隱二請后曲有三。

世尊。末世眾生去佛漸遠。賢聖隱伏邪法增熾一明請問之意。如人有子病者偏憂。菩薩大悲先哀末世。賢聖隱沒正法將沈。欲令廣益當來。是故懸興此問。次下正請問。前皆有我相。未可施功。今既障除方堪修習就此運用復有是非。故須依師免溺四病。

【English Translation】 English version Entering the City of Awakening

Thirdly. The city is a metaphor for the Awakened One (覺者). The Dharma is a metaphor with three meanings: 1. Understanding that the nature of the mind is empty, so that all delusions cannot enter, like defending against external enemies. 2. Seeing virtues as numerous as the sands of the Ganges, then all practices are perfectly increased, like raising a large population. All paths are accessible, like opening the city gate to guide and receive.

If one can return to the realm of awakening (悟剎)

Kshatra (剎) is the world, like entering the land of the Tang Dynasty, where all the land belongs to the Tang, and the territory of Tubo is also like that. Therefore, it is known that if one reaches the state of awakening, then all Dharmas belong to awakening, and the state of delusion is also like that.

First remove greed, hatred, and ignorance (貪瞋癡)

Ignorance (癡) has prose without verse, while arrogance (慢) has prose with verse but without prose. This is a textual omission.

Dharma-love (法愛)

Love of Nirvana (涅槃).

Not dwelling in the mind (severance) Gradually can be achieved (cause of achievement) My body (我身)

Is the root of hatred and love.

Originally not existent, how can hatred and love arise?

Since what is relied upon is empty, how can what relies exist?

This person seeks good friends, and will never fall into wrong views. What is sought gives rise to separate thoughts, and ultimately there is no achievement.

Fourthly. Awakening realm (悟剎) and my body all have prose without verse. From below is the content of relying on a teacher to stay away from illness. This means to widely encourage people to rely on good teachers, remove the four illnesses and all subtle delusions. The text is divided into four parts. This is the first of the first three parts.

Then, Universal Awakening Bodhisattva, in the midst of the great assembly, immediately rose from his seat, prostrated at the Buddha's feet, circumambulated three times, knelt with palms together, and said to the Buddha: This is the correct statement, in two parts. 1. Celebrating the previous.

Greatly compassionate World Honored One. You have quickly spoken of the illnesses of Chan (four characteristics), causing all the great assembly to gain what they have never had before. Their minds are cleansed and they obtain great peace and security. 2. Requesting the latter, in three parts.

World Honored One. In the degenerate age, sentient beings are gradually distancing themselves from the Buddha. The virtuous and sages are hidden, and evil Dharmas are increasingly rampant. 1. Explaining the intention of the question. Like a person who has a sick child is particularly worried. The Bodhisattva, with great compassion, first grieves for the degenerate age. The virtuous and sages are hidden, and the correct Dharma is about to sink. Wishing to broadly benefit the future, therefore, this question is raised in advance. Next is the correct question. Before, all had the self-image. It was not possible to apply effort. Now that the obstacles have been removed, one can cultivate and practice. Even with this application, there are still right and wrong. Therefore, one must rely on a teacher to avoid drowning in the four illnesses.

使諸眾生求何等人　由前云求善知識不墮邪見。故此請問何等之人是善知識。答中具指。

依何等法。行何等行。除去何病。云何發心　文相皆顯。

令彼群盲不墮邪見　三明所為也。下三唱仿前。

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　正說。長行中五。一指示明師令事。二分別四病令除。三辨事師之心。四明除病之行。五顯發心深廣。如次答前五問。然復有少相濫。故且顯經文。今初答第一問也。文三。一令識。二令事。三顯益。今初。

善男子。末世眾生將發大心　簡余乘也。正因。

求善知識　正緣也。善能知真識妄知病識藥。故初心便令求者。文殊告善財云。親近供養諸善知識。是具一切智最初因緣。故光贊般若經云。欲學六波羅蜜者。當與真善知識相隨常當承事。

欲修行者　為行求解。

當求一切正知見人　標指也。善達覺性不因修生抉擇無疑。名正知見。法句經云。善解深法空無相無作無生無滅了達諸法從本已來究竟平等無業無報無因無果性相如如住于實際。于

【現代漢語翻譯】現代漢語譯本『使諸眾生求何等人』，這是因為前面說『求善知識不墮邪見』，所以這裡請問什麼樣的人是善知識。回答中具體指出了。

『依何等法。行何等行。除去何病。云何發心』，這些文字的表面意思都很明顯。

『令彼群盲不墮邪見』，這是指三明的作用。下面的三唱模仿前面的。

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（Pu Jue Pusa，普遍覺悟的菩薩）說：『好啊，好啊。善男子，你們能夠向如來請教這樣的修行方法，能夠施予末世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，普覺菩薩接受教誨，滿心歡喜，和所有大眾一起默默地聽著。這是正式的解說。長行中有五部分：一是指示明師讓人事奉；二是分別四種病癥讓人去除；三是辨別事奉明師的心態；四是闡明去除病癥的修行方法；五是彰顯發心的深廣。依次回答前面的五個問題。但其中又有少許相互交錯的地方，所以先顯明經文。現在開始回答第一個問題。分為三個部分：一是讓人認識；二是讓人事奉；三是彰顯利益。現在開始第一部分。

『善男子，末世眾生將要發起大心』，這是爲了區別于其他乘。這是正因。

『求善知識』，這是正緣。善知識能夠正確地認識真妄，瞭解病癥和藥物。所以一開始就讓人去尋求善知識。文殊菩薩（Wen Shu Pusa，智慧的象徵）告訴善財童子（Shan Cai Tong Zi）說：『親近供養各位善知識，是具備一切智慧的最初因緣。』所以《光贊般若經》（Guang Zan Ban Ruo Jing）中說：『想要學習六波羅蜜（liu bo luo mi，達到彼岸的六種方法）的人，應當與真正的善知識相隨，經常承事他們。』

『欲修行者』，這是爲了通過修行來求解脫。

『當求一切正知見人』，這是標明所指的對象。善於通達覺性，不因修行而產生，能夠決斷選擇而沒有疑惑，這叫做正知見。《法句經》（Fa Ju Jing）中說：『善於理解深奧的佛法，空無相，無作為，無生滅，了達諸法從本來就是究竟平等，沒有業報，沒有因果，性相如如不動，安住于實際。』

【English Translation】 English version 『What kind of person should all sentient beings seek?』 This is because it was previously mentioned 『seeking a virtuous friend to avoid falling into wrong views.』 Therefore, this asks what kind of person is a virtuous friend. The answer specifically points it out.

『Relying on what Dharma? Practicing what kind of practice? Removing what kind of illness? How to generate the aspiration?』 The meaning of these phrases is all clear.

『So that those blind masses do not fall into wrong views,』 this refers to the function of the Three Clearnesses. The following three recitations imitate the previous ones.

After saying these words, he prostrated with his five limbs touching the ground. He requested in this way three times, consistently from beginning to end. At that time, the World Honored One told Bodhisattva Universal Enlightenment (Pu Jue Pusa, Bodhisattva of Universal Enlightenment): 『Excellent, excellent. Good men, you are able to ask the Tathagata about such practices, and you are able to bestow upon all sentient beings in the degenerate age the fearless eye of the Path, enabling them to achieve the holy path. Now listen carefully, and I will explain it to you.』 At that time, Bodhisattva Universal Enlightenment received the teaching with joy, and all the assembly listened silently. This is the formal explanation. There are five parts in the prose: first, instructing to recognize a wise teacher and serve them; second, distinguishing the four illnesses to be removed; third, discerning the mind for serving the teacher; fourth, clarifying the practice for removing the illnesses; and fifth, revealing the depth and breadth of generating the aspiration. These answer the previous five questions in order. However, there are some overlaps, so we will first clarify the sutra text. Now, we begin to answer the first question. It is divided into three parts: first, to make one recognize; second, to make one serve; and third, to reveal the benefits. Now, we begin the first part.

『Good men, sentient beings in the degenerate age who are about to generate the great aspiration,』 this is to distinguish from other vehicles. This is the primary cause.

『Seek virtuous friends,』 this is the primary condition. Virtuous friends are able to correctly recognize truth and falsehood, understand illnesses and medicines. Therefore, from the beginning, one is instructed to seek them. Manjusri Bodhisattva (Wen Shu Pusa, symbol of wisdom) told Sudhana (Shan Cai Tong Zi): 『To be close to and make offerings to all virtuous friends is the initial cause and condition for possessing all wisdom.』 Therefore, the Sutra of Prajna-Paramita in Praise of Light (Guang Zan Ban Ruo Jing) says: 『Those who wish to learn the Six Paramitas (liu bo luo mi, six perfections to reach the other shore) should always follow and serve true virtuous friends.』

『Those who wish to cultivate,』 this is to seek liberation through practice.

『Should seek those with all right knowledge and views,』 this is to specify the object being referred to. Being good at understanding the nature of enlightenment, not arising from cultivation, being able to make decisive choices without doubt, this is called right knowledge and views. The Dhammapada (Fa Ju Jing) says: 『Being good at understanding the profound Dharma, emptiness, no characteristics, no action, no birth, no extinction, understanding that all dharmas are ultimately equal from the beginning, without karmic retribution, without cause and effect, the nature and characteristics are as they are, abiding in reality.』

畢竟空中熾然建立。是名真善知識。華手經云。有四法者。當知為善知識。謂善知教化修道各及過患。

心不住相　離凡夫煩惱境界。謂不應住色生心等。

不著聲聞緣覺境界　離二乘滯寂境界。稱讚大乘經云。寧在地獄經百千劫。終不發二乘之心。亦可正知見者簡外道。不住相簡凡夫。不著等簡二乘。上皆順行下逆行雲。

雖現塵勞　即貪等也。

心恒清凈　現染之中而不染也。如凈名云。雖有妻子常修梵行等。華嚴云。菩薩在家與妻子俱。未曾舍離菩提之心。

示有諸過　欲度有過眾生。先以同事相攝。心既相親方能受教。如凈名云。入諸淫舍示欲之過等。亦同華嚴善財善友婆須蜜女等。

讚歎梵行。不令眾生入不律儀　或為利益。或有別緣。所作非儀暫乖真教。只得貶已承非。不得飾非說理以誤凡下。此乃不同邪人自造諸過。復說非梵行事為其真實。令無量人墮大險趣。但為同事攝故。雖現諸過常須讚歎真實梵行。故論云。壞見之人雖不壞行。不堪與眾生為其道眼。雖壞行而不破見者。是則人天真勝福田。

求如是人。即得成就阿耨多羅三藐三菩提　結成大益。二令事文二。一舉身命之難。二例身外之易。初中二。一正舉。

末世眾生見如是人。應當供養不

【現代漢語翻譯】現代漢語譯本：就像在空中熾熱地建立起來一樣。這就是真正的善知識（kalya^n!a-mitra，指引人走向解脫的良師益友）。《華手經》說，有四種特質的人，應當知道是善知識。即善於瞭解教化、修行的方法以及過患。

心不住相：不執著于外在的表象，遠離凡夫的煩惱境界。也就是說，不應該因為看到外在的色相而產生執著的心。

不著聲聞緣覺境界：不執著于聲聞（s/raavaka，聽聞佛法而修行的弟子）和緣覺（pratyekabuddha，通過自身覺悟而證得解脫者）的境界，遠離二乘（s/raavaka-pratye-kabuddha-yaana，聲聞乘和緣覺乘）滯留于寂滅的境界。《稱讚大乘經》說，寧願在地獄經歷百千劫，也終究不發二乘之心。也可以說，『正知見者』是用來區別外道（ti^rthika，佛教以外的修行者），『不住相』是用來區別凡夫，『不著等』是用來區別二乘。上面所說是順行，下面所說是逆行。

雖現塵勞：即指貪慾等煩惱。

心恒清凈：即使顯現於染污之中，內心仍然保持清凈。如同《維摩詰經》所說，『雖有妻子，常修梵行』等等。《華嚴經》說，菩薩（bodhisattva，立志成佛的修行者）在家與妻子共同生活，但從未舍離菩提之心（bodhicitta，追求覺悟的心）。

示有諸過：爲了度化有過錯的眾生，首先以共同的行為來接近他們。內心親近之後，才能接受教導。如同《維摩詰經》所說，進入各種淫舍，示現貪慾的過失等等。也如同《華嚴經》中善財童子（Sudhana）參訪的善友婆須蜜女（Vasumitra）等。

讚歎梵行。不令眾生入不律儀：或者爲了利益眾生，或者有其他的因緣，所做的事情如果暫時不符合規範，違背了真正的教義，只能貶低自己，承擔錯誤，不能掩飾錯誤，用歪理來迷惑凡夫俗子。這和邪人自己造作各種過錯，反而說非梵行的事情是真實的不同，那樣會使無數人墮入危險的境地。但爲了用共同的行為來攝受眾生，即使顯現各種過失，也必須常常讚歎真實的梵行。所以《論》中說，見解錯誤的人即使行為沒有錯誤，也不能作為眾生的道眼（引導眾生走向正道的導師）；即使行為有錯誤，但沒有破除正見的人，仍然是人天真正的殊勝福田。

求如是人。即得成就阿耨多羅三藐三菩提（anuttara^-samyak-sambodhi，無上正等正覺）：總結成就的巨大益處。下面從捨身和舍物兩方面來說明。一是捨棄身命的困難，二是類比舍棄身外之物的容易。首先說捨棄身命的困難，其中又分兩點：一是正式提出。

末世眾生見如是人。應當供養不

【English Translation】 English version: It is like being ardently established in the sky. This is called a true Kalyana-mitra (spiritual friend or mentor who guides one towards liberation). The Hua Shou Sutra says that a person with four qualities should be known as a Kalyana-mitra: being skilled in understanding teachings, methods of practice, and their respective faults.

The mind does not dwell on appearances: It is not attached to external appearances, and is far from the realm of afflictions of ordinary beings. That is to say, one should not generate attachment in the mind upon seeing external forms.

Not attached to the realm of Sravakas and Pratyekabuddhas: Not attached to the realm of Sravakas (disciples who attain enlightenment by hearing the teachings) and Pratyekabuddhas (those who attain enlightenment on their own), and is far from the stagnant realm of the Two Vehicles (Sravakayana and Pratyekabuddhayana). The Sutra Praising the Great Vehicle says, 'Rather endure hundreds of thousands of kalpas in hell, than ever generate the mind of the Two Vehicles.' It can also be said that 'those with right view' are to be distinguished from Tirthikas (non-Buddhists), 'not dwelling on appearances' is to distinguish from ordinary beings, and 'not attached, etc.' is to distinguish from the Two Vehicles. The above speaks of going along with the current, the below speaks of going against the current.

Although appearing in the dust of afflictions: This refers to greed and other afflictions.

The mind is constantly pure: Even when appearing amidst defilement, the mind remains undefiled. As the Vimalakirti Sutra says, 'Although having a wife, one constantly practices pure conduct,' and so on. The Avatamsaka Sutra says, 'Bodhisattvas (beings who aspire to Buddhahood) live at home with their wives, but have never abandoned the Bodhicitta (the mind of enlightenment).'

Showing various faults: In order to liberate sentient beings who have faults, one first approaches them with shared actions. Only when the mind is close can they receive teachings. As the Vimalakirti Sutra says, 'Entering various brothels, showing the faults of desire,' and so on. It is also like the good friend Vasumitra visited by Sudhana in the Avatamsaka Sutra.

Praising pure conduct. Not allowing sentient beings to enter unwholesome conduct: Either for the benefit of sentient beings, or due to other causes, if the actions performed are temporarily not in accordance with the norms and deviate from the true teachings, one can only belittle oneself and bear the fault, and must not cover up the fault and use distorted reasoning to mislead ordinary people. This is different from evil people who create various faults themselves, and then say that non-pure conduct is the truth, causing countless people to fall into great danger. But in order to embrace sentient beings through shared actions, even if one shows various faults, one must always praise true pure conduct. Therefore, the Treatise says, 'A person with wrong views, even if their conduct is not flawed, is not qualified to be the eye of the path (a guide leading beings to the right path) for sentient beings. Even if one's conduct is flawed but one's view is not broken, they are a true and supreme field of merit for humans and devas.'

Seeking such a person. One will then attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment): Concluding the great benefits of accomplishment. The following explains from the two aspects of sacrificing the body and sacrificing possessions. First, the difficulty of sacrificing the body and life, and second, the ease of sacrificing external things by analogy. First, the difficulty of sacrificing the body and life, which is further divided into two points: first, the formal presentation.

In the degenerate age, when sentient beings see such a person, they should make offerings without

惜身命　如雪山捨身香城破骨之類。儒典尚令竭力事父致身事君。何況為法。故大乘四法經云。諸苾芻盡壽乃至逢遇喪命因緣。必定不得舍善知識。二遮疑。

彼善知識四威儀中常現清凈　指前順行。

乃至示現種種過患　指前逆行。

心無憍慢　正明不疑。夫菩薩化現權道難測。但依法門莫疑其跡。不以順行即效虔誠或睹逆行便生憍慢。故智論云。于諸師尊如世尊想。若有能開釋深義解散疑結。於我有益則盡心敬之不念余惡。如弊囊盛寶。不得以囊惡故不取其寶。又如夜行險道弊人執炬。不得以人惡故不取其照。菩薩亦復如是。于師得智慧光明。不計其惡。然為師之難為徒不易。勿因此誡誤敵粗人。欲驗真虛如前簡擇。已諳其道如此遵承。又此藥治徒。師勿錯服。服之增病。無藥可治。以縛解縛無有是處。二例身外之易。

況復摶　摶食也。譯之訛略。應云段食。

財(錢帛)妻子(最親)眷屬　僕從對前身命之難。故言況復。二顯益。

若善男子。于彼善友不起惡念　由前無慢故也。憍慢若起惡念便生障覆自心。法何得入。

即能究竟成就正覺　既無惡念之覆。即得正覺成就。

心華髮明照十方剎　覺心既明即慧光開發觸向無染。故曰心華。稱體無邊照十方剎

。二分別四病令除者。答第二問。標以妙法。釋依圓覺。圓覺是所依法故。此法離於四病方可依故。除病之問下自有答。然文似濫故含而科之。文三。一總標徴起。

善男子。彼善知識所證妙法。應離四病。云何四病　心病無邊要唯此四。隨有其一即不堪為師。二別釋行相。皆名病者。總緣不以教為繩墨不以師為指南但自舉心作如是意。故經文皆云。若復有人作如是言。言是意言矣。文四。一生心造作。

一者作病(標名)若復有人作如是言。我于本心作種種行。欲求圓覺　辨相也。思惟揣度計校籌量。興心運為擬作行相。造塔造寺供佛供僧。持咒持經僧講俗講。端然宴坐種種施為。止息深山遊歷世界。勤憂衣食謂是道緣。故受飢寒將為功德。觀空觀有愛身厭身。于多行門隨執其一。托此一行欲契覺心。既是造作生情。豈合無為寂照。此病從前幻觀中來。彼云。一切菩薩從此起行。至諸輪中皆云度生起行起用。失彼文意成此作病。

彼圓覺性非作得故　指體以破也。圓覺性非造作。造作如何契之。若了覺性本圓。不用興心求益。不興心處即合覺心。合覺心時自無諸妄。無諸妄已則所作相應。積土聚沙皆成佛道。即于上來諸行。遇緣力及便為。隨病隨治不順妄念。但得妄儘性自開明。歇即菩提豈從外

【現代漢語翻譯】現代漢語譯本：二、爲了去除二分別（能、所二元對立的分別）和四病（四種修行上的弊病），下面回答第二個問題。首先標明以『妙法』為核心，解釋依據是『圓覺』。圓覺是所依之法，因此這種法必須遠離四病才能作為依據。去除四病的問題將在下文解答，但因為文義可能混淆，所以包含並加以分類。內容分為三部分：一、總標示並引起討論。『善男子，那些善知識所證悟的妙法，應當遠離四病。』什麼是四病呢？（心病無邊無際，但主要就是這四種。只要有其中一種，就不適合作為導師。）二、分別解釋四病的表現。之所以都稱為『病』，是因為他們總是憑藉自己的想法，不以教義為準繩，不以導師為指南，只是按照自己的心意行事。所以經文中都說：『如果有人這樣說……』這裡的『說』指的是意念上的表達。內容分為四部分：一、生心造作。『一者，作病（標明名稱）。如果有人這樣說：我于本心作種種行，欲求圓覺。』（辨別其表現）思惟、揣度、計較、籌量，興起心念，運作行為，想要做出某種修行。例如，建造佛塔、建造寺廟、供養佛、供養僧人，持誦咒語、持誦經文，僧人講經、俗人講經，端坐靜坐，進行各種各樣的施捨，在深山中止息，遊歷世界，勤勞憂慮衣食，認為這是修道的因緣，所以忍受飢寒，認為這是功德，觀空、觀有，愛惜身體、厭惡身體，在眾多的修行法門中，隨便執著于其中一種，以此為依託，想要契合覺悟之心。既然是造作產生的情感，怎麼能符合無為寂照的境界呢？這種病從前面的幻觀而來。前面說：『一切菩薩從此起行』，到各個輪脈中都說『度生起行起用』，如果理解錯了文意，就會形成這種作病。『彼圓覺性非作得故。』（指明本體以破除這種觀念）圓覺的本性不是通過造作可以得到的，通過造作又怎麼能契合它呢？如果明白了覺性本來就是圓滿的，就不用興起心念去尋求增益。不興起心念的地方，就契合了覺心。契合覺心的時候，自然就沒有各種妄念。沒有各種妄念之後，那麼所作所為就相應了。堆積泥土、堆積沙子，都能成就佛道。也就是說，對於上面所說的各種行為，遇到因緣和力量可以做到的時候就去做，隨著病癥而進行治療，不順從妄念。只要妄念消除，自性自然開明。停止就是菩提，難道是從外面得到的嗎？

【English Translation】 English version: 2. To eliminate the two distinctions (the duality of subject and object) and the four diseases (four kinds of flaws in practice), the second question is answered below. First, it is marked with 'Wonderful Dharma' as the core, and the explanation is based on 'Perfect Enlightenment' (Yuanjue). Perfect Enlightenment is the Dharma to rely on, so this Dharma must be free from the four diseases to be used as a basis. The question of removing the diseases will be answered below, but because the meaning of the text may be confusing, it is included and classified. The content is divided into three parts: 1. General indication and introduction of the discussion. 'Good men, the Wonderful Dharma (Miaofa) realized by those good teachers should be free from the four diseases.' What are the four diseases? (The diseases of the mind are boundless, but these are the main four. As long as one of them exists, it is not suitable to be a teacher.) 2. Explain the manifestations of the four diseases separately. The reason why they are all called 'diseases' is that they always rely on their own ideas, not taking the teachings as a guideline, not taking the teacher as a guide, but acting according to their own minds. Therefore, the scriptures all say: 'If someone says like this...' The 'saying' here refers to the expression in thought. The content is divided into four parts: 1. Arising mind and fabrication. 'First, the disease of fabrication (Zuobing) (labeling the name). If someone says like this: I perform various practices on my original mind, wanting to seek Perfect Enlightenment (Yuanjue).' (Distinguishing its manifestations) Thinking, pondering, calculating, planning, arousing thoughts, operating actions, wanting to create some kind of practice. For example, building pagodas, building temples, offering to the Buddha (Fo), offering to the Sangha (Seng), chanting mantras, chanting scriptures, monks lecturing on scriptures, laymen lecturing on scriptures, sitting upright in meditation, performing various kinds of charity, stopping in deep mountains, traveling the world, diligently worrying about food and clothing, thinking this is the cause of cultivation, so enduring hunger and cold, thinking this is merit, contemplating emptiness, contemplating existence, cherishing the body, loathing the body, among the many methods of practice, arbitrarily clinging to one of them, relying on this one practice, wanting to conform to the enlightened mind. Since it is the emotion produced by fabrication, how can it conform to the state of non-action and silent illumination? This disease comes from the previous illusory contemplation. It was said earlier: 'All Bodhisattvas start practicing from this', and in each chakra it is said 'liberating beings, starting practice, starting function', if the meaning of the text is misunderstood, this disease of fabrication will be formed. 'That Perfect Enlightenment nature cannot be obtained by fabrication (Bi Yuanjue xing fei zuo de gu).' (Pointing out the essence to eliminate this concept) The nature of Perfect Enlightenment cannot be obtained through fabrication, how can it be conformed to through fabrication? If you understand that the nature of enlightenment is originally perfect, you don't need to arouse thoughts to seek increase. The place where thoughts are not aroused conforms to the enlightened mind. When the enlightened mind is conformed to, naturally there are no various delusions. After there are no various delusions, then what is done is corresponding. Piling up soil, piling up sand, can all achieve Buddhahood. That is to say, for the various behaviors mentioned above, when the conditions and strength are available, do it, treat according to the symptoms, do not follow delusions. As long as delusions are eliminated, the self-nature will naturally be enlightened. Cessation is Bodhi, is it obtained from the outside?'

得。

說名為病　結名也。此上四節。下三亦同。二任意浮沉。

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　意云。生死是空。更何所斷。涅槃本寂。何假修求。不厭不欣無起滅念。

任彼一切隨諸法性　如火熱水濕之類。各各差別之性也。今時見有一類人。云妄從他妄真任他真。各稱其心。何必改作。作亦任作好閑任閑。逢饑即餐。遇衣即著。好事惡事一切不知。任運而行信緣而活。睡來即臥興來即行。東西南北何定去住。此病因前云圓覺清凈本無修習依于未覺幻力修習。失彼文意。自謂已覺何必作幻。故成任病。

欲求圓覺　謂言閑即契道。

彼圓覺性非任有故　前則驅馳覓佛。此乃放縱身心。設令善惡不拘。即名無記之性。七賢豈是大道四皓寧為聖人尚昧欲天焉冥覺體。行人至此溺水沉舟。宜自警懷。勿沾斯病。故前云。若不修行常居幻化云何解脫。

說名為病　三止息妄情。

三者止病。若復有人作如是言。我今自心永息諸念　生心恐非。隨情慮失。一向止息豈合任之。但止妄即真。何須別照。

得一切性　息念故離相。離相故得性。是諸法無性之性。非即覺性。

寂然平等　意云。由我心生妄想故。招苦樂差殊

【現代漢語翻譯】現代漢語譯本得。

說名為病，結名也。此上四節，下三亦同。二任意浮沉。

二者任病。若復有人作如是言：『我等今者不斷生死，不求涅槃（Nirvana，佛教術語，指解脫后的境界），涅槃生死無起滅念。』意云：生死是空，更何所斷？涅槃本寂，何假修求？不厭不欣，無起滅念。

任彼一切，隨諸法性。如火熱水濕之類，各各差別之性也。今時見有一類人，云妄從他妄，真任他真，各稱其心，何必改作？作亦任作，好閑任閑，逢饑即餐，遇衣即著，好事惡事一切不知，任運而行，信緣而活，睡來即臥，興來即行，東西南北何定去住。此病因前云圓覺（Perfect Enlightenment，指圓滿覺悟的境界）清凈本無修習，依于未覺幻力修習，失彼文意，自謂已覺何必作幻，故成任病。

欲求圓覺，謂言閑即契道。

彼圓覺性非任有故。前則驅馳覓佛，此乃放縱身心。設令善惡不拘，即名無記之性。七賢豈是大道？四皓寧為聖人？尚昧欲天，焉冥覺體？行人至此，溺水沉舟，宜自警懷，勿沾斯病。故前云：『若不修行，常居幻化，云何解脫？』

說名為病，三止息妄情。

三者止病。若復有人作如是言：『我今自心永息諸念，』生心恐非，隨情慮失，一向止息豈合任之？但止妄即真，何須別照？

得一切性，息念故離相，離相故得性，是諸法無性之性，非即覺性。

寂然平等，意云：由我心生妄想故，招苦樂差殊。

【English Translation】 English version To speak of it is a disease; it is a matter of attachment. The above four sections and the following three are similar. The second is to drift and sink at will.

The second is the disease of acceptance. If someone says, 'We will neither cut off birth and death now, nor seek Nirvana (Nirvana, a Buddhist term referring to the state after liberation). There is no arising or ceasing in Nirvana and birth and death.' The meaning is: birth and death are empty, so what is there to cut off? Nirvana is originally still, so why seek it through cultivation? There is neither aversion nor joy, and no thought of arising or ceasing.

Accepting everything, following the nature of all dharmas. Like fire, hot water, and moisture, each has its own distinct nature. Nowadays, there are people who say, 'Falsehood follows falsehood, truth accepts truth.' Each claims their own mind, so why bother to change it? Doing is accepting doing, being idle is accepting being idle. Eating when hungry, wearing clothes when encountered. They know nothing of good or bad deeds, acting according to fate, living by chance, sleeping when sleepy, acting when aroused. There is no fixed place to go or stay in the east, west, south, or north. This disease arises because it was previously said that Perfect Enlightenment (Perfect Enlightenment, referring to the state of perfect awakening) is pure and originally without cultivation, relying on the illusory power of non-awakening to cultivate. They misunderstand the meaning of the text, thinking they are already awakened, so why create illusions? Thus, they develop the disease of acceptance.

Desiring to seek Perfect Enlightenment, they say that being idle is in accordance with the Way.

That nature of Perfect Enlightenment is not obtained through acceptance. Previously, they were rushing around seeking the Buddha; now, they are indulging their body and mind. If good and evil are not restrained, it is called the nature of indifference. How could the Seven Sages be the Great Way? How could the Four Greybeards be sages? They still do not understand the desire realm, how could they fathom the body of awakening? Practitioners who reach this point are like sinking a boat in water. They should be vigilant and not be infected by this disease. Therefore, it was previously said, 'If you do not cultivate and always dwell in illusion, how can you be liberated?'

To speak of it is a disease; the third is to stop false emotions.

The third is the disease of cessation. If someone says, 'I will now eternally cease all thoughts in my own mind,' fearing that generating thoughts is wrong, and that following emotions leads to loss, how can constant cessation be in accordance with acceptance? But stopping falsehood is truth, so why bother to illuminate it separately?

Obtaining the nature of all things, ceasing thoughts leads to detachment from appearances, and detachment from appearances leads to obtaining the nature, which is the nature of no-nature of all dharmas, not the nature of awakening itself.

Silent and equal, meaning: because my mind generates false thoughts, it invites different experiences of suffering and joy.

。今但止息妄心。妄儘自然平等。此病從前靜觀中來。迷彼取靜為行。及證諸念之言。因成此病。

欲求圓覺　謂言止妄即真。

彼圓覺性非止合故　覺本無念。見念既乖。性本靈明。迷照亦失。念無而有。既止息令無。照有而隱。何不觀察令顯。又真本無念。念既乖真。性本無止。止亦違性。故言非止合故。故前云。于諸妄心亦不息滅。

說名為病　四滅除心境。

四者滅病　前但止息心念令寂。此則計于身心根塵本來空寂。又前不妨見有根塵。但不隨念愛染。故云止息。此則于根塵亦無。堅持空寂之相。由見空無故云除滅。

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　意云。煩惱之本即是身心。若執身心煩惱何斷。故標斷煩惱。釋身以空。又斷盡煩惱空卻身心身心尚空根塵何有。

一切永寂欲求圓覺　身等本空故名永寂。諸相既。泯寂相現前擬將此心求證圓覺。此病從寂觀中來。彼諸輪中皆云。寂滅及斷煩惱。迷彼成此。

彼圓覺性非寂相故　夫覺體靈明不唯寂滅。今滅惑住寂。豈得相應。況圓覺者非動非靜。雙融動靜。恒沙妙用無礙難思。住寂之心何能契合。言即似近理即全疏。與理相違故言非也。

說名為病　三結明

【現代漢語翻譯】現代漢語譯本：現在只需要止息妄心。妄念止息了，自然就平等了。這個病是從以前的靜觀中來的，因為迷惑于以止息為修行，以及執著于『諸念』的說法，因此形成了這個病。

想要尋求圓覺（Yuanjue，指圓滿覺悟的本性），卻說止息妄念就是真如。

但圓覺的本性並非通過止息才能契合，因為覺悟的本源本來就沒有念頭。如果執著于念頭，就違背了覺性。覺性本自靈明，如果迷惑于照見，也會失去覺性。念頭本無而有，如果止息它使其消失，照見本有而隱沒，為什麼不觀察它使其顯現呢？而且真如本無念，如果執著于念頭就違背了真如。覺性本無止息，如果執著于止息也違背了覺性。所以說並非通過止息才能契合。因此前面說，『對於各種妄心也不息滅』。

這被稱為病，第四種是滅除心境。

第四種是滅病。前面只是止息心念使其寂靜，這裡則是認為身心、根塵本來就是空寂的。而且前面不妨礙見到根塵的存在，只是不隨念愛染，所以說是止息。這裡則是對於根塵也不存在，堅持空寂的相狀。因為見到空無，所以說是除滅。

如果又有人這樣說：『我現在永遠斷除一切煩惱，身心畢竟空無所有，更何況根塵這些虛妄的境界呢？』意思是說，煩惱的根本就是身心，如果執著于身心，煩惱怎麼能斷除呢？所以先標出斷煩惱，然後用空來解釋身心。又說斷盡煩惱，空卻身心，身心尚且是空的，根塵又怎麼會有呢？

一切永遠寂滅，想要尋求圓覺。身等本來是空的，所以叫做永寂。各種相既然泯滅，寂滅的相就顯現出來，想要用這個心來求證圓覺。這個病是從寂觀中來的，那些輪中都說寂滅以及斷煩惱，迷惑于那些說法就形成了這個病。

但圓覺的本性並非寂滅之相，因為覺悟的本體靈明，不只是寂滅。現在滅除迷惑而安住于寂滅，怎麼能相應呢？況且圓覺不是動也不是靜，雙融動靜，恒河沙數般的妙用無礙難思。安住于寂滅的心怎麼能契合呢？言語上似乎接近，道理上卻完全疏遠，與道理相違背，所以說不是。

這被稱為病，第三種是結明。

【English Translation】 English version: Now, just cease the deluded mind. When delusion ceases, naturally there is equality. This sickness comes from previous quiet contemplation, being deluded by taking cessation as practice, and clinging to the words of 'various thoughts,' thus forming this sickness.

Desiring to seek Yuanjue (Perfect Enlightenment, the nature of perfect enlightenment), one says that ceasing delusion is true reality.

But the nature of Yuanjue is not attained through cessation, because the origin of enlightenment is originally without thought. If one clings to thoughts, one deviates from the enlightened nature. The enlightened nature is inherently luminous, if one is deluded by illumination, one also loses the enlightened nature. Thoughts are originally non-existent but arise, if one ceases them to make them disappear, illumination is originally existent but becomes hidden, why not observe it to make it manifest? Moreover, true reality is originally without thought, if one clings to thoughts, one deviates from true reality. The enlightened nature is originally without cessation, if one clings to cessation, one also deviates from the enlightened nature. Therefore, it is said that it is not attained through cessation. Therefore, it was said earlier, 'For various deluded minds, one also does not cease them.'

This is called a sickness, the fourth is eliminating mind and environment.

The fourth is eliminating sickness. Previously, one only ceased thoughts to make them still, here one considers the body, mind, roots, and dusts to be originally empty and still. Moreover, previously it did not hinder seeing the existence of roots and dusts, but one did not follow thoughts with attachment, therefore it was called cessation. Here, one also does not have roots and dusts, clinging to the appearance of emptiness and stillness. Because one sees emptiness and non-existence, it is called elimination.

If someone again says, 'I now eternally cut off all afflictions, the body and mind are ultimately empty and without anything, let alone the illusory realms of roots and dusts?' The meaning is, the root of afflictions is the body and mind, if one clings to the body and mind, how can afflictions be cut off? Therefore, one first points out cutting off afflictions, then uses emptiness to explain the body and mind. Also, saying that afflictions are completely cut off, emptying the body and mind, if the body and mind are already empty, how can roots and dusts exist?

Everything is eternally still, desiring to seek Yuanjue. The body and so on are originally empty, therefore it is called eternal stillness. Since various appearances are extinguished, the appearance of stillness manifests, wanting to use this mind to seek proof of Yuanjue. This sickness comes from quiet contemplation, those wheels all speak of stillness and cutting off afflictions, being deluded by those teachings forms this sickness.

But the nature of Yuanjue is not an appearance of stillness, because the essence of enlightenment is luminous, not just stillness. Now, eliminating delusion and dwelling in stillness, how can it be in accordance? Moreover, Yuanjue is neither moving nor still, it doubly merges movement and stillness, the wonderful functions like the sands of the Ganges are unobstructed and difficult to conceive. How can a mind dwelling in stillness be in accord? The words seem close, but the reasoning is completely distant, contradicting the principle, therefore it is said to be not so.

This is called a sickness, the third is concluding and clarifying.

真偽。

離四病者則知清凈　將前四行自驗其心。隨落一門則知是病。故言離者則知清凈。然上四門皆是諸經觀贊。況前三觀具有斯文。今此以為病者。有其二意。一者四中皆無觀慧。二者但以率心偏住一行。不窮善友圓意。不究佛教圓文。才悟一門之義。便不能久事明師。才見一經妙文。便不能廣窮聖意。但貪單省執一為圓。是以經文總訶為病。若能四皆通達不滯一門。即此四中並皆入道。雖然作種種行。元來任運清閑。雖頓覺身心本空。習起還須息滅。又須常冥覺體。不得取四為心。則自然休時非休。作時非作。故凈名云但除其病而不除法。

作是觀者名為正觀　即上所釋病除法在。是正觀也。雖不取四病。而慧解昭然不得懼落四中便不建志立節。

若他觀者名為邪觀　復有聞斯四過離四。又更生情便信胸襟別為見解。故云邪觀。又作是觀者離四也。他觀者取四也。問為說簡師之時求于離病之者。為說學人自離四病。若說師病者。何以問中別標其目。又結云作是觀者等。若說學人病者。云何標云彼善知識所證妙法應離四病。答二皆不異。既聞經識病。需求離病之師。既事此師。即修離病之行。然別釋之中。若師若徒病無別相。雖含二意而無二途。解釋結文之中即須科簡。若結行人即依前釋。若

【現代漢語翻譯】現代漢語譯本真與偽。

遠離四種病態就能認識到清凈的境界。將前面所說的四種行法用來自我驗證內心。如果落入其中任何一種，就知道這是病態。所以說，遠離這些病態就能認識到清凈的境界。然而，前面所說的四種行法都是諸經所讚歎的觀行。況且前三種觀行本身就具備這些文義。現在將這些視為病態，有兩種含義。一是這四種行法中都沒有觀慧。二是隻是憑著率直的心意偏執於一種行法。不深入探究善知識的圓滿意旨，不研究佛教圓滿的文義。才領悟了一種行法的意義，就不能長久地侍奉明師。才見到一部經的妙文，就不能廣泛地探究聖人的意旨。只是貪圖簡單省事，執著於一種行法，認為這就是圓滿。因此，經文總的來說將這些斥責為病態。如果能夠四種行法都通達，不滯留於一種行法，那麼這四種行法都可以入道。雖然做了種種的修行，本來就是任運自在、清凈安閑的。雖然頓悟到身心本空，但習氣生起時仍然需要息滅。又需要常常與覺悟的本體相冥合，不能以這四種行法為心。這樣自然而然地，休息時不是真正的休息，作為時也不是真正的作為。所以《維摩詰經》說，『但除去他的病，而不除去法』。

作這樣的觀行，就稱為正觀。』就是上面所解釋的，病態消除，法就存在。這就是正觀。雖然不執取這四種病態，但智慧的理解仍然明明白白，不要害怕落入這四種病態之中，就不建立志向和節操。

如果作其他的觀行，就稱為邪觀。』又有人聽到這四種過失，遠離這四種過失，又另外產生情見，便相信自己的胸襟見識是獨特的見解，所以說是邪觀。又，『作這樣的觀行』，是遠離四種病態。『其他的觀行』，是執取四種病態。問：這是在簡擇善知識的時候，尋求能夠遠離病態的人呢？還是說學習的人自己遠離四種病態？如果說的是善知識的病態，為什麼在提問中特別標明這一點？而且結論說『作這樣的觀行』等等。如果說的是學習的人的病態，為什麼標明『他善知識所證的妙法應當遠離四種病態』？答：這兩種說法沒有不同。既然聽聞經典認識到病態，就需要尋求能夠遠離病態的善知識。既然侍奉這樣的善知識，就是修習遠離病態的行法。然而在分別解釋之中，無論是善知識還是弟子，病態沒有不同的相狀。雖然包含兩種含義，但沒有兩條不同的道路。在解釋結論的文句之中，就需要進行科判簡擇。如果結論是針對修行的人，就按照前面的解釋；如果

【English Translation】 English version Truth and Falsehood.

To be free from the four sicknesses is to know purity. Use the preceding four practices to examine your own mind. Falling into any one of them indicates sickness. Therefore, it is said that to be free from them is to know purity. However, the preceding four practices are all praised in various sutras. Moreover, the first three contemplations inherently possess these meanings. Now, considering these as sicknesses has two meanings. First, none of the four practices contain wisdom. Second, it is merely relying on a straightforward mind, clinging to one practice. Not deeply exploring the complete meaning of a good teacher, not studying the complete teachings of Buddhism. Only understanding the meaning of one practice, one cannot serve a wise teacher for long. Only seeing the wonderful words of one sutra, one cannot broadly explore the intentions of the sages. Only greedily seeking simplicity, clinging to one as complete. Therefore, the sutra generally rebukes these as sicknesses. If one can understand all four practices and not be attached to one, then all four can lead to the path. Although performing various practices, one is originally naturally free and at ease. Although suddenly realizing the emptiness of body and mind, when habits arise, they still need to be extinguished. One must also constantly merge with the nature of enlightenment, not taking the four practices as the mind. Then, naturally, resting is not truly resting, and acting is not truly acting. Therefore, the Vimalakirti Sutra says, 'Only remove his sickness, but do not remove the Dharma.'

'Practicing this contemplation is called right contemplation.' This refers to the above explanation that when sickness is removed, the Dharma exists. This is right contemplation. Although not clinging to the four sicknesses, the understanding of wisdom is still clear. Do not be afraid of falling into the four sicknesses and therefore not establish aspirations and principles.

'If one practices other contemplations, it is called wrong contemplation.' Some hear of these four faults, avoid these four faults, and then generate other emotional views, believing that their own insights are unique, therefore it is called wrong contemplation. Also, 'practicing this contemplation' is to be free from the four sicknesses. 'Other contemplations' is to cling to the four sicknesses. Question: Is this about seeking someone who can be free from sickness when selecting a good teacher? Or is it about the practitioner freeing themselves from the four sicknesses? If it is about the sicknesses of the good teacher, why is this specifically mentioned in the question? And the conclusion says 'practicing this contemplation' and so on. If it is about the sicknesses of the practitioner, why does it say 'the wonderful Dharma realized by that good teacher should be free from the four sicknesses'? Answer: These two are not different. Since hearing the sutras and recognizing sickness, one needs to seek a good teacher who can be free from sickness. Since serving such a teacher, one is practicing the practice of being free from sickness. However, in the separate explanations, whether it is the good teacher or the disciple, the sicknesses have no different appearances. Although it contains two meanings, there are no two different paths. In explaining the concluding sentences, one needs to make a classification and selection. If the conclusion is for the practitioner, then follow the previous explanation; if

結簡師。師無四病即須歸依。名為正觀。若縱智別求。名為邪觀。故菩薩戒云。其法師者或小姓年少卑門貧窮。而實有德。是故不得觀法師種姓。意云。但觀病中離與不離。莫觀種姓貴之與賤。三辨事師之心。此當答第三行何等行之問。故標云欲修行者。結云如是修行。然且唯說事師更無別行。故但作此科判以當修行。謂菩薩行門本無定跡。隨當時事隨差別機。但令善事明師。明師必自臨事指示。亦同善財于文殊處發菩提心已聞菩薩行。文殊亦不具說。但令親近善友矣。

善男子。末世眾生欲修行者。應當盡命供養善友事善知識　如善財南邁普賢西遊等也。涅槃經說。是具足因緣故。故法句經說。善知識如父母眼目腳足梯蹬衣食鎧繩藥刃等。乃至云。善男子善知識有如是無量功德。是故我今教汝親近。大眾聞已舉聲號哭等。

彼善知識欲來親近。應斷憍慢　夫善友度人種種方便。師徒心契法意方傳。是以俯就物機相親相近。愚者無識憍慢便生。慢既翳心即不入道。故云應斷。

若復遠離應斷瞋恨　或欲除慢或遇異緣。相去相離便生瞋恨。云疏我親彼。說愛說憎既一念瞋百萬障起。非論失道。亦墮三途。故此令斷。論語云。唯女子與小人為難養也。近之則不遜。遠之又怨。怨則此瞋恨也。不遜則此憍

【現代漢語翻譯】現代漢語譯本：結簡師（指選擇老師）。老師沒有四種過失，就應當歸依，這叫做正觀。如果放縱自己的智慧去分別尋求，就叫做邪觀。所以菩薩戒中說：『法師這個人，或許姓氏卑微、年紀輕、出身低賤、家境貧寒，但實際上有德行。』因此，不得觀察法師的種姓。意思是說，只觀察老師是否脫離了四種過失，不要觀察他的種姓是高貴還是低賤。三是辨別事奉老師的心。這應當回答第三行『何等行』的問題。所以標明『欲修行者』，結尾說『如是修行』。然而，這裡只說了事奉老師，沒有說其他的修行方法。所以只作這樣的科判，來代表修行。菩薩的修行法門本來就沒有固定的形式，隨著當時的情況，隨著不同的根機，只要親近善事、明師，明師必定會親自指示。也像善財童子在文殊菩薩那裡發了菩提心，聽聞了菩薩的修行方法，文殊菩薩也沒有全部說完，只是讓他親近善友罷了。

善男子，末世的眾生想要修行，應當儘自己的力量供養善友，事奉善知識，就像善財童子南行參訪，普賢菩薩西遊教化一樣。《涅槃經》說，這是具足因緣的緣故。所以《法句經》說，善知識就像父母、眼目、腳足、梯子、衣食、鎧甲、繩索、藥物、刀刃等。乃至說，善男子，善知識有這樣無量的功德。所以我現在教你親近善知識。大眾聽了之後，都舉聲號哭等等。

那個善知識想要來親近你，你應該斷除憍慢（驕傲輕慢）。善友度化人有種種方便，師徒心意相合，佛法才能傳授。因此，善友俯就眾生的根機，互相親近。愚笨的人沒有見識，憍慢就產生了。憍慢遮蔽了內心，就不能入道。所以說應該斷除。

如果（善知識）離開了你，你應該斷除瞋恨（怨恨）。或許是爲了去除憍慢，或許是遇到了其他的因緣，（善知識）和你相去遠離，你就產生了瞋恨，說他疏遠我而親近別人。說愛說憎，既然一生起瞋恨，百萬種障礙就都產生了，不僅僅是失去道業，還會墮入三惡道。所以這裡要斷除瞋恨。《論語》說：『唯女子與小人為難養也，近之則不遜，遠之則怨。』怨就是指這種瞋恨，不遜就是指這種憍慢。

【English Translation】 English version: Choosing a teacher is crucial. One should rely on a teacher who is free from the four faults; this is called 'right observation'. If one indulges in intellectual discrimination and seeks elsewhere, it is called 'wrong observation'. Therefore, the Bodhisattva Precepts state: 'The Dharma teacher may be of humble origin, young, from a lowly family, or poor, but in reality, possess virtue.' Thus, one should not judge a Dharma teacher based on their lineage. The intention is to observe whether the teacher is free from the faults, not to consider whether their lineage is noble or base. Thirdly, discern the mind with which you serve the teacher. This answers the question 'What kind of practice?' in the third line. Hence, it is marked as 'those who wish to practice', and concludes with 'such practice'. However, it only speaks of serving the teacher and no other practices. Therefore, only this classification is made to represent practice. The Bodhisattva's path of practice has no fixed form; it depends on the circumstances and the individual's capacity. As long as one is close to good deeds and a wise teacher, the wise teacher will surely provide guidance according to the situation. It is also like Sudhana (善財童子) generating the Bodhi mind at Manjushri's (文殊菩薩) place and hearing about the Bodhisattva's practice. Manjushri did not explain everything in detail but simply instructed him to be close to good friends.

'Good man, in the degenerate age, those sentient beings who wish to practice should dedicate their lives to making offerings to good friends and serving good spiritual advisors, just like Sudhana's pilgrimage to the south and Samantabhadra's (普賢) journey to the west. The Nirvana Sutra says that this is because of complete causes and conditions. Therefore, the Dhammapada says that good spiritual advisors are like parents, eyes, feet, ladders, clothing, food, armor, ropes, medicine, and swords. It even says, 'Good man, good spiritual advisors have such immeasurable merits. Therefore, I now teach you to be close to them.' When the assembly heard this, they raised their voices and wept, and so on.

'When that good spiritual advisor wants to be close to you, you should cut off arrogance (憍慢). Good friends have various skillful means to liberate people. When the minds of the teacher and disciple are in harmony, the Dharma can be transmitted. Therefore, good friends condescend to the capacities of beings and become close to them. Foolish people have no understanding, and arrogance arises. Since arrogance obscures the mind, one cannot enter the path. Therefore, it is said that one should cut it off.

'If (the good spiritual advisor) is far away from you, you should cut off hatred (瞋恨). Perhaps to remove arrogance, or perhaps due to other circumstances, (the good spiritual advisor) is distant from you, and you generate hatred, saying that he is distant from me and close to others. Speaking of love and hate, since once hatred arises, a million obstacles arise. It is not just a matter of losing the path, but also falling into the three evil realms. Therefore, here it is instructed to cut off hatred. The Analects say, 'Only women and petty people are difficult to nurture. If you are close to them, they are disrespectful; if you are far from them, they resent you.' Resentment refers to this hatred, and disrespect refers to this arrogance.'

慢也。

現逆順境　遠離名逆。親近名順。又違情曰逆。隨情曰順。故勝鬘云應攝受者而攝受之。應折伏者而折伏之。則佛法久住。

猶如虛空　心無改易。

了知身心畢竟平等。與諸眾生同體無異　結示同體悲智。所以然者。若不了善友及諸眾生與己同體者。則雖知菩提可進。而不能屈節事師。雖知薩埵可悲。而不能忘軀弘道。故此示也。

如此修行方入圓覺　結因成果。四名除病之行。是答第四除去何病之問。文二。初明所治。

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　自他憎愛前已頻明。今復說者。是種子故。是入道微細病故。由此種子難契圓明故。隨所聞法門。即生心作意舍此取彼。憎妄愛真難忘能所故后能治云即除諸病。現行粗而易覺。種子細而難明。故偏指也。后明能治文二。一等心觀人。

若復有人觀彼怨家。如己父母心無有二。即除諸病　七品行慈之中此當上怨。同上親也。觀之既同應與上樂。二等心觀法。

于諸法中自他憎愛亦復如是　前既云怨家父母無二。例此觀法應云涅槃生死不殊。不殊則無自他憎愛。故知諸病只由愛真憎妄見自見他故。不能久事師宗。但自生情起行。今既斷斯種子。則諸病自除。所以觀人中雲即除

【現代漢語翻譯】現代漢語譯本：

慢也。

現在面對逆境和順境，要遠離對『名』的逆反，親近對『名』的順從。違背情理叫做『逆』，順應情理叫做『順』。所以《勝鬘經》說，應該攝受的就攝受，應該折伏的就折伏，這樣佛法才能長久住世。

猶如虛空，心無改變。

徹底了知身心畢竟平等，與所有眾生同體沒有差異——總結並揭示同體大悲和智慧的道理。之所以這樣說，如果不了知善友和所有眾生與自己同體，那麼即使知道菩提可以證進，也不能降低身份侍奉師長；即使知道薩埵值得憐憫，也不能忘記自身去弘揚佛道。所以這樣開示。

如此修行才能進入圓覺——總結因地修行，成就果地覺悟。這四種名稱是去除疾病的修行方法，是回答第四個問題『除去什麼疾病』。分為兩部分。首先說明所要治療的疾病。

『善男子，末世的眾生不能夠成就佛道，由於有無始以來自他憎恨和愛戀的一切種子，所以不能解脫。』自他憎恨和愛戀之前已經多次說明，現在再次說明，是因為這些是種子，是進入佛道的微細疾病。由於這些種子難以契合圓滿光明，所以隨著所聽聞的法門，就立刻生起心念，捨棄這個選取那個，憎恨虛妄愛戀真實，難以忘記能取和所取。所以後面說『立即去除各種疾病』。現行的（煩惱）粗顯而容易察覺，種子細微而難以明瞭，所以特別指出來。後面說明能治療的方法，分為兩部分。一是平等心看待他人。

『如果又有人觀察他的怨家，如同自己的父母一樣，心中沒有分別，就立即去除各種疾病。』在七品行慈中，這相當於對上品的怨家，如同對上品的親人一樣。既然觀察他們如同親人，就應該給予他們快樂。二是平等心看待佛法。

『對於各種佛法，自他憎恨和愛戀也是如此。』前面既然說怨家和父母沒有分別，那麼依照這個例子來觀察佛法，就應該說涅槃和生死沒有差別。沒有差別就沒有自他憎恨和愛戀。所以知道各種疾病只是由於愛戀真實憎恨虛妄，只見自己不見他人造成的。不能長久地侍奉師長，只是自己產生情感，發起行動。現在既然斷除了這些種子，那麼各種疾病自然去除。所以在觀察他人中說『立即去除』 English version:

Slowness.

Now, facing adverse and favorable circumstances, one should stay away from aversion to 'name' and be close to compliance with 'name'. Going against reason is called 'adverse', and complying with reason is called 'favorable'. Therefore, the Śrīmālādevī Siṃhanāda Sūtra says, 'Those who should be embraced should be embraced, and those who should be subdued should be subdued, so that the Buddha-dharma may abide long.'

Like empty space, the mind does not change.

Thoroughly knowing that body and mind are ultimately equal, and are the same as all sentient beings without difference—concluding and revealing the principle of co-emergent great compassion and wisdom. The reason for this is that if one does not understand that good friends and all sentient beings are the same as oneself, then even if one knows that Bodhi can be attained, one cannot lower oneself to serve the teacher; even if one knows that Bodhisattvas are worthy of compassion, one cannot forget oneself to propagate the Dharma. Therefore, this is revealed.

Only by practicing in this way can one enter Perfect Enlightenment—summarizing the causal practice and achieving the fruition of enlightenment. These four names are the methods of practice for removing diseases, answering the fourth question of 'what diseases are removed'. It is divided into two parts. First, it explains the disease to be treated.

'Good man, sentient beings in the degenerate age cannot attain the Dao because they have beginningless seeds of self-other hatred and love, and therefore cannot be liberated.' Self-other hatred and love have been explained many times before, and are explained again now because these are seeds, subtle diseases for entering the Dao. Because these seeds are difficult to align with perfect luminosity, one immediately generates thoughts upon hearing the Dharma, abandoning this and choosing that, hating the false and loving the true, and finding it difficult to forget the able and the able. Therefore, it is said later, 'Immediately remove all diseases.' The manifest (afflictions) are coarse and easy to detect, while the seeds are subtle and difficult to understand, so they are specifically pointed out. The method of treatment is explained later, in two parts. First, viewing others with an equal mind.

'If someone observes their enemy as they would their own parents, with no difference in their mind, they will immediately remove all diseases.' In the seven grades of practicing loving-kindness, this corresponds to the highest grade of enemy, just as it corresponds to the highest grade of relatives. Since they are observed as relatives, one should give them happiness. Second, viewing the Dharma with an equal mind.

'Regarding all Dharmas, self-other hatred and love are also the same.' Since it was said earlier that there is no difference between enemies and parents, then following this example to observe the Dharma, it should be said that there is no difference between Nirvana and Samsara. If there is no difference, then there is no self-other hatred and love. Therefore, it is known that all diseases are caused only by loving the true and hating the false, seeing only oneself and not seeing others. One cannot serve the teacher for a long time, but only generates emotions and initiates actions on one's own. Now that these seeds have been cut off, all diseases will naturally be removed. Therefore, it is said in the observation of others, 'Immediately remove'.

【English Translation】 Slowness.

Now, facing adverse and favorable circumstances, one should stay away from aversion to 'name' and be close to compliance with 'name'. Going against reason is called 'adverse', and complying with reason is called 'favorable'. Therefore, the Śrīmālādevī Siṃhanāda Sūtra (The Lion's Roar of Queen Śrīmālā) says, 'Those who should be embraced should be embraced, and those who should be subdued should be subdued, so that the Buddha-dharma may abide long.'

Like empty space, the mind does not change.

Thoroughly knowing that body and mind are ultimately equal, and are the same as all sentient beings without difference—concluding and revealing the principle of co-emergent great compassion and wisdom. The reason for this is that if one does not understand that good friends and all sentient beings are the same as oneself, then even if one knows that Bodhi (enlightenment) can be attained, one cannot lower oneself to serve the teacher; even if one knows that Bodhisattvas (enlightened beings) are worthy of compassion, one cannot forget oneself to propagate the Dharma (teachings). Therefore, this is revealed.

Only by practicing in this way can one enter Perfect Enlightenment—summarizing the causal practice and achieving the fruition of enlightenment. These four names are the methods of practice for removing diseases, answering the fourth question of 'what diseases are removed'. It is divided into two parts. First, it explains the disease to be treated.

'Good man, sentient beings in the degenerate age cannot attain the Dao because they have beginningless seeds of self-other hatred and love, and therefore cannot be liberated.' Self-other hatred and love have been explained many times before, and are explained again now because these are seeds, subtle diseases for entering the Dao. Because these seeds are difficult to align with perfect luminosity, one immediately generates thoughts upon hearing the Dharma, abandoning this and choosing that, hating the false and loving the true, and finding it difficult to forget the able and the able. Therefore, it is said later, 'Immediately remove all diseases.' The manifest (afflictions) are coarse and easy to detect, while the seeds are subtle and difficult to understand, so they are specifically pointed out. The method of treatment is explained later, in two parts. First, viewing others with an equal mind.

'If someone observes their enemy as they would their own parents, with no difference in their mind, they will immediately remove all diseases.' In the seven grades of practicing loving-kindness, this corresponds to the highest grade of enemy, just as it corresponds to the highest grade of relatives. Since they are observed as relatives, one should give them happiness. Second, viewing the Dharma with an equal mind.

'Regarding all Dharmas, self-other hatred and love are also the same.' Since it was said earlier that there is no difference between enemies and parents, then following this example to observe the Dharma, it should be said that there is no difference between Nirvana (liberation) and Samsara (cycle of rebirth). If there is no difference, then there is no self-other hatred and love. Therefore, it is known that all diseases are caused only by loving the true and hating the false, seeing only oneself and not seeing others. One cannot serve the teacher for a long time, but only generates emotions and initiates actions on one's own. Now that these seeds have been cut off, all diseases will naturally be removed. Therefore, it is said in the observation of others, 'Immediately remove'.

諸病此云亦復如是。又此于諸法中明自他憎愛。尤顯異於前段。前段不言法故。五顯發心深廣。正答第五問也。文三。一總標發心。二別明心相。三通結離邪。今初。

善男子。末世眾生欲求圓覺。應當發心作如是言　諸佛因地皆發此心。依此愿修方成正覺。若無心願策引。所修行亦不成。二別明心相。此同金剛經中具四心也。四心者。彼經彌勒頌云。廣大第一常其心不顛倒。今此文二。文二合故。一廣大第一。

盡于虛空一切眾生　廣大心也。彼云四生九類。

我皆令入究竟圓覺　第一心也。彼云入于無餘涅槃。各隨宗故。然菩薩發心皆無分劑。等眾生界不擇怨親。普使修行同歸圓覺。虛空眾生無有邊際。菩薩悲願亦復如然。由發此愿自熏成種。承此願力任運而化。不要起心。三世諸佛悉同於此。若不爾者。即與二乘無異。二常不顛倒。

于圓覺中無取覺者　常心也。我入覺時我即圓覺。眾生亦爾何有取者。故天親云。自身滅度無異眾生。故名常心。若見有眾生因我入覺。即非常也。

除彼我人一切諸相　不顛倒心。故天親云。遠離依止身見眾生等相。故無著云。已斷我見得自行平等想。故信解自他平等。上來總是彼經實無眾生得滅度者。若有我人等相即非菩薩。三通結離邪。

【現代漢語翻譯】現代漢語譯本：各種疾病，這裡所說的『諸病』也是如此。而且，這裡在諸法之中闡明了自他之間的憎恨和愛戀，尤其顯得與前一段不同。前一段沒有說到『法』的緣故。這五點彰顯了發心的深刻和廣博，正是回答了第五個問題。文分三部分：一、總的標明發心；二、分別闡明心相；三、總的總結，遠離邪見。現在開始第一部分。

『善男子，末世的眾生想要追求圓覺，應當發心，這樣說：諸佛在因地都發了這樣的心，依靠這個願力修行才能成就正覺。如果沒有心願的策勵引導，所修行的也不能成就。』二、分別闡明心相。這與《金剛經》中具備四種心相同。《金剛經》中彌勒菩薩的偈頌說：『廣大第一常，其心不顛倒。』現在這裡分為兩部分，兩部分合在一起。一、廣大第一。

『窮盡虛空一切眾生』——這是廣大心。那裡說的是四生九類。

『我都令他們進入究竟圓覺』——這是第一心。那裡說的是『入于無餘涅槃』，各自隨順自己的宗派的說法。然而菩薩發心都沒有分別，平等對待眾生界，不選擇怨家和親人，普遍使修行者一同歸向圓覺。虛空中的眾生沒有邊際，菩薩的悲心和願力也同樣是這樣。由於發了這樣的愿，自己熏習成為種子，憑藉這個願力自然而然地教化，不需要刻意起心動念。三世諸佛都與此相同。如果不是這樣，就與二乘沒有什麼區別了。二、常不顛倒。

『在圓覺中沒有執取覺悟的人』——這是常心。我進入覺悟的時候，我就是圓覺，眾生也是這樣，哪裡有執取覺悟的人呢？所以天親菩薩說：『自身滅度與眾生沒有差別。』所以叫做常心。如果看到有眾生因為我而進入覺悟，就不是常心了。

『去除那些我、人一切諸相』——這是不顛倒心。所以天親菩薩說：『遠離依止身見、眾生等相。』所以無著菩薩說：『已經斷除了我見，得到了自行平等的想法。』所以要信解自他平等。上面總的來說就是《金剛經》所說的『實無眾生得滅度者』。如果有我、人等相，就不是菩薩。三、總的總結，遠離邪見。

【English Translation】 English version: 'Diseases' here are also like this. Moreover, this section clarifies the hatred and love between oneself and others within all dharmas, which is particularly different from the previous section because the previous section did not mention 'dharma'. These five points highlight the depth and breadth of the aspiration, which directly answers the fifth question. The text is divided into three parts: first, a general statement of aspiration; second, a separate explanation of the characteristics of the mind; and third, a general conclusion to stay away from wrong views. Now, let's begin with the first part.

'Good man, sentient beings in the degenerate age who wish to seek perfect enlightenment should make the following aspiration: All Buddhas in their causal stage made this aspiration. Relying on this vow to cultivate, they can achieve perfect enlightenment. Without the encouragement and guidance of aspiration, what is cultivated cannot be achieved.' Second, separately explain the characteristics of the mind. This is the same as having four minds in the Diamond Sutra. The verse of Maitreya Bodhisattva in the Diamond Sutra says: 'Vast, foremost, constant, its mind is not inverted.' Now this is divided into two parts, and the two parts are combined. First, vast and foremost.

'Exhausting all sentient beings in the empty space' - this is the vast mind. It speaks of the four births and nine categories there.

'I will lead them all into ultimate perfect enlightenment' - this is the foremost mind. It speaks of 'entering into nirvana without remainder' there, each following the statements of their own sect. However, Bodhisattvas' aspirations have no distinctions, treating all sentient beings equally, not choosing enemies or relatives, universally enabling practitioners to return to perfect enlightenment together. The sentient beings in the empty space are boundless, and the Bodhisattva's compassion and vows are also the same. Because of making such a vow, one cultivates oneself into a seed, and relying on this vow, one naturally transforms without deliberately initiating thoughts. All Buddhas of the three times are the same as this. If not, there is no difference from the two vehicles. Second, constant and not inverted.

'In perfect enlightenment, there is no one who grasps enlightenment' - this is the constant mind. When I enter enlightenment, I am perfect enlightenment, and sentient beings are also like this. Where is there someone who grasps enlightenment? Therefore, Vasubandhu Bodhisattva said: 'The extinction of oneself is no different from sentient beings.' Therefore, it is called the constant mind. If one sees that there are sentient beings who enter enlightenment because of me, it is not the constant mind.

'Remove those self, person, all phenomena' - this is the non-inverted mind. Therefore, Vasubandhu Bodhisattva said: 'Stay away from attachment to the view of self, sentient beings, etc.' Therefore, Asanga Bodhisattva said: 'Having cut off the view of self, one has attained the thought of equal self-practice.' Therefore, one should believe and understand the equality of oneself and others. The above is generally what the Diamond Sutra says, 'In reality, there are no sentient beings who attain liberation.' If there are phenomena of self, person, etc., one is not a Bodhisattva. Third, a general conclusion to stay away from wrong views.

如是發心不墮邪見　可知。偈中文五。全同長行。

爾時世尊欲重宣此義。而說偈言　且標舉也。

普覺汝當知　　末世諸眾生　欲求善知識　　應當求正見　心遠二乘者(一也)　　法中除四病　謂作止任滅(二也)　　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

三也。長行達已同凡。此乃敬師如佛。

不犯非律儀　　戒根永清凈

四也。但諷前能治。以所治憎愛是犯戒因。云未解脫亦違戒德故。此云不犯及永凈也。

度一切眾生　　究竟入圓覺　無彼我人相　　當依正智慧　便得超邪見　　證覺般涅槃

五也。此句長無此有。般涅槃之義。留對下佛出現文以釋。后一問答。道場加行下根修證。得道之處名曰道場。謂於此處誓志剋期。加功用行以求證入故名加行。下根修證者。謂雖信解前法。而障重心浮。須入道場自為制勒。緣強境勝則功用有期。問此入道場但是修前三觀。何得別為大科。答觀行法門雖同。修之方便有異。隨機施設故。故此文先結前云。若在伽藍安處徒眾隨分思察。如我已說。結已然後說道場儀式。故知別是一段矣。

於是圓覺菩薩　義如前釋。文四初三之初。

在大眾中即從座起。頂禮佛足右

【現代漢語翻譯】現代漢語譯本：如是發心便不會墮入邪見，這是可以知道的。偈頌中有五點，完全與長行相同。

這時，世尊想要再次宣說這個道理，於是說了偈語（這只是一個引子）。

普覺（P覺，菩薩名）你應當知道，末法時代的眾生，如果想要尋求善知識（Kalyāṇa-mitra，能引導人們走上正道的良師益友），就應當尋求具有正見（Samyag-dṛṣṭi，正確的見解）的人。內心遠離聲聞（Śrāvaka，聽聞佛法而修行的弟子）和緣覺（Pratyekabuddha，靠自己領悟佛法而證悟的人）（這是第一點），在佛法中去除四種毛病，即作、止、任、滅（這是第二點），親近善知識時沒有驕慢，遠離瞋恨，見到種種境界時，心中應當生起稀有之感，就像佛陀出世一樣（這是第三點）。長行中說到已經與凡夫相同，這裡是說尊敬老師如同佛陀。

不違犯不是戒律的儀軌，戒律的根本永遠清凈（這是第四點）。這裡只是補充說明前面所說的能夠對治的方面，因為所要對治的憎恨和喜愛是違犯戒律的原因。如果說沒有解脫也是違背戒律的德行，所以這裡說不違犯以及永遠清凈。

度化一切眾生，最終進入圓覺（Parinirvana，究竟的覺悟），沒有彼此、你我、人相的分別，應當依靠正智慧（Samyag-jñāna，正確的智慧），便能超越邪見，證得覺悟的般涅槃（Parinirvana，完全的寂滅）。（這是第五點）。這一句長行中沒有，這裡有。般涅槃的意義，留待解釋下面佛陀出現的內容。後面一個問答，是關於道場加行下根修證。得到的地方稱為道場（Bodhimanda，覺悟的場所），意思是說在這裡發誓立志，限定時間，努力修行以求證入，所以稱為加行。下根修證是指雖然相信和理解前面的佛法，但是障礙深重，心浮氣躁，需要進入道場自我約束，憑藉強大的外緣和殊勝的環境，才能使修行有成效。有人問，進入道場只是修習前面的三種觀想，為什麼單獨成為一個大的科目？回答是，觀行法門雖然相同，修習的方法卻有不同，隨機應變地設定，所以本文先總結前面所說的，如果在寺院安頓僧眾，隨分隨力地思考觀察，就像我已經說的那樣。總結之後才說說道場的儀式，所以知道這是單獨的一段。

於是，圓覺菩薩（P覺，菩薩名）的意義如前面解釋。文分為四部分，這是最初三部分中的第一部分。

在大眾中，立即從座位上站起來，頂禮佛足，向右繞行三圈。

【English Translation】 English version: Such a resolve ensures one does not fall into wrong views; this is knowable. The verse contains five points, entirely consistent with the prose.

At that time, the World-Honored One, desiring to reiterate this meaning, spoke in verse (this is merely an introduction).

P覺 (P覺, name of a Bodhisattva), you should know that sentient beings in the Dharma-ending age, if they wish to seek a good spiritual friend (Kalyāṇa-mitra, a virtuous teacher who guides people onto the right path), should seek one with right views (Samyag-dṛṣṭi, correct understanding). Their minds should be distant from Śrāvakas (Śrāvaka, disciples who practice by listening to the Buddha's teachings) and Pratyekabuddhas (Pratyekabuddha, those who attain enlightenment on their own) (this is the first point); within the Dharma, they should eliminate the four faults, namely, 'making,' 'stopping,' 'letting,' and 'annihilating' (this is the second point); they should approach without arrogance and stay away from hatred; upon seeing various realms, their minds should give rise to a sense of wonder, as if the Buddha has appeared in the world (this is the third point). The prose stated that they are already the same as ordinary people; this is about respecting the teacher as the Buddha.

They do not violate non-disciplinary rules; the root of precepts is forever pure (this is the fourth point). This merely supplements what was said earlier about what can be treated, because the hatred and love to be treated are the cause of violating precepts. If it is said that not being liberated also violates the virtue of precepts, then this says not violating and being forever pure.

They liberate all sentient beings, ultimately entering complete enlightenment (Parinirvana, ultimate enlightenment), without the distinctions of self and others, you and I, or the appearance of persons; they should rely on right wisdom (Samyag-jñāna, correct wisdom), and then they can transcend wrong views and attain the Parinirvana (Parinirvana, complete extinction) of enlightenment (this is the fifth point). This sentence is not in the prose but is here. The meaning of Parinirvana will be explained later in the context of the Buddha's appearance. The following question and answer concern the practice of the lower faculties in the Bodhimanda (Bodhimanda, place of enlightenment). The place where one attains the Way is called the Bodhimanda, meaning that one vows and resolves here, sets a time limit, and diligently practices to seek entry, hence it is called practice. The practice of the lower faculties refers to those who, although they believe and understand the preceding Dharma, have deep obstacles and are restless, and need to enter the Bodhimanda to restrain themselves, relying on strong external conditions and a supreme environment to make their practice effective. Someone asks, entering the Bodhimanda is only to practice the preceding three contemplations, why is it a separate major subject? The answer is that although the methods of contemplation are the same, the methods of practice are different, and they are set up according to the circumstances, so this text first concludes what was said earlier, that if one settles the Sangha in a monastery, one should contemplate and observe according to one's ability, as I have already said. Only after concluding does it talk about the rituals of the Bodhimanda, so it is known that this is a separate section.

Then, the meaning of the P覺 Bodhisattva (P覺, name of a Bodhisattva) is as explained earlier. The text is divided into four parts, this is the first of the initial three parts.

In the assembly, he immediately rose from his seat, prostrated at the Buddha's feet, and circumambulated to the right three times.

繞三匝。長跪叉手。而白佛言　正陳中二。一慶前。

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　解之可知也。一請后。

世尊。我等今者已得開悟　躡慶前之文。

若佛滅后末世眾生未得悟者　舉所為也。下正請云。

云何安居修此圓覺清凈境界　間道場也。

此圓覺中三種凈觀。以何為首　問加行。

惟愿大悲。為諸大眾及末世眾生。施大饒益　結請。下三唱仿前。

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　正說長行中二。一答道場。二答加行。初中二。一結前。

善男子。一切眾生。若佛住世若佛滅后　正法像法。

若法末時(末法)有諸眾生具大乘性　宿有聞熏種也。不同唯識永簡余性。

信佛秘密大圓覺心　聞慧初開。

欲修行者　菩提心發。上皆明當機也。

若在伽藍安處徒眾。有緣事故隨分思察如我已說　指前普眼法門及三觀諸輪所說。謂圓機菩薩不滯空閑。種種施為作諸利益。廣度群品。修學法門。隨其閑暇分中。則便思察三觀。故言隨

【現代漢語翻譯】繞佛三匝。長跪合掌，向佛稟告說：以下是正陳述中的兩部分，一是慶幸之前所聞。

『大悲世尊（對佛的尊稱）。您爲了我們這些弟子，廣為解說凈覺的種種方便法門，使末法時代的眾生能夠得到極大的利益。』（這部分解釋顯而易見）。二是請求開示。

『世尊（對佛的尊稱）。我們現在已經開悟。』（呼應慶幸之前所聞的內容）。

『如果佛陀滅度后，末法時代的眾生尚未開悟』（提出所要請問的事情）。下面正式請求開示：

『應如何安住身心，修習這圓滿覺悟的清凈境界？』（指修行的場所）。

『在這圓覺法門中，以哪一種凈觀作為首要？』（詢問修行的次第）。

『惟愿大悲的世尊，爲了所有大眾以及末法時代的眾生，施予廣大的利益。』（總結請求）。下面三次唱誦，仿照之前的儀式。

說完這些話后，五體投地，這樣三次請求，一遍又一遍。這時，世尊告訴圓覺菩薩（一位菩薩的名稱）說：『很好，很好！善男子。你們能夠向如來詢問這樣的方便法門，以廣大的利益施予眾生。你們現在仔細聽著，我將為你們解說。』當時，圓覺菩薩（一位菩薩的名稱）恭敬地接受教誨，心生歡喜，與所有大眾一起靜默地聆聽。以下是正式解說長行文中的兩部分，一是回答道場（修行的場所），二是回答加行（修行的方法）。首先是第一部分中的兩點，一是總結之前的內容。

『善男子。一切眾生，無論佛陀在世還是佛陀滅度后』（指正法時代和像法時代）。

『如果到了末法時代（末法），有許多眾生具有大乘根性』（宿世具有聽聞佛法的善根）。不同於唯識宗永遠排除其他根性。

『相信佛陀秘密的大圓覺心』（聞慧初步開啟）。

『想要修行的人』（菩提心生起）。以上都是說明當機者。

『如果在僧伽藍（寺廟）安頓下來，聚集僧眾，如果有因緣事故，可以隨分隨力地思考我所說的內容』（指前面普眼菩薩所問的法門以及三觀諸輪所說的內容。意思是說，圓機菩薩不侷限於空閑，種種作為，利益眾生，廣度群生，修學法門，隨其閑暇時間，就思考三觀，所以說隨

【English Translation】 After circumambulating the Buddha three times, kneeling with palms together, they addressed the Buddha, saying: This is the second part of the main statement, the first being to rejoice in what was heard before.

'Greatly compassionate World Honored One (a respectful title for the Buddha), for the sake of us, your disciples, you have extensively explained the various expedient methods of Pure Enlightenment, so that sentient beings in the Dharma-ending Age may receive great benefit.' (This part is self-explanatory). The second is to request further instruction.

'World Honored One (a respectful title for the Buddha), we have now attained enlightenment.' (Echoing the rejoicing of what was heard before).

'If, after the Buddha's Parinirvana, sentient beings in the Dharma-ending Age have not yet attained enlightenment' (raising the matter to be inquired about). The following is the formal request:

'How should one dwell in peace and cultivate this perfect and enlightened pure realm?' (Referring to the place of practice).

'In this Perfect Enlightenment Dharma, which pure contemplation should be taken as the foremost?' (Asking about the order of practice).

'May the greatly compassionate World Honored One, for the sake of all the assembly and sentient beings in the Dharma-ending Age, bestow great benefit.' (Concluding the request). The following three recitations are modeled after the previous ceremony.

After saying these words, they prostrated with their five limbs touching the ground, making this request three times, over and over again. At this time, the World Honored One said to Yuanjue Bodhisattva (name of a Bodhisattva): 'Excellent, excellent! Good men. You are able to ask the Tathagata about such expedient methods, to bestow great benefit upon sentient beings. Now listen carefully, I will explain it to you.' At that time, Yuanjue Bodhisattva (name of a Bodhisattva) respectfully received the teaching, rejoicing in his heart, and together with all the assembly, listened silently. The following are the two parts of the formal explanation in prose, the first is answering about the Bodhimanda (place of practice), and the second is answering about the preliminary practices (methods of practice). First, the two points in the first part, the first is summarizing the previous content.

'Good men. All sentient beings, whether the Buddha is in the world or after the Buddha's Parinirvana' (referring to the Dharma Age and the Semblance Dharma Age).

'If, in the Dharma-ending Age (Mofa), there are many sentient beings with Mahayana nature' (having good roots of hearing the Dharma in past lives). Different from the Yogacara school, which permanently excludes other natures.

'Believe in the Buddha's secret Great Perfect Enlightenment Mind' (the initial opening of hearing wisdom).

'Those who wish to cultivate' (the arising of Bodhicitta). The above are all explanations of the appropriate recipients.

'If one settles down in a Sangharama (monastery), gathers the Sangha, and if there are causal events, one can contemplate what I have said according to one's ability' (referring to the Dharma asked by Puyan Bodhisattva earlier and what the Three Contemplations and Wheels said. It means that Yuanji Bodhisattvas are not limited to emptiness, but act in various ways to benefit sentient beings, extensively liberate beings, cultivate the Dharma, and contemplate the Three Contemplations in their spare time, hence the saying 'according to'

分。非謂見解未圓名為隨分。二正說文三。一道場期限。二限內修行。三誡取邪正。今初。

若復無有他事因緣　菩薩逢益即為。遇緣且赴。如法華中官事當行之類。

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　若無勝利。須建道場克志加功以期聖果。則三期皆是自利。為簡利他故名無他事。亦可王賊命難名為他事。定三期者。過則情生疲厭。少則功行未圓故量克三期亦無別義。然約三根配之。有其二意。一約障盡難易配長期下根。中期中根。下期上根。二約精進懈怠配者。即反於此。根有利鈍期有遠近。對病設藥斯之謂歟。

安置凈居　欲使內外清凈身心潔白事理稱可。二限內修行文二。一明道場行相。二明遇夏安居。初文二。一明隨相用心。

若佛現在　對當會菩薩眾。

當正思惟　明不假設像等。當知唯心無外境界。

若覆滅后　對末世眾生。

施設形像。心存目想生正憶念。還同如來常住之日　明設像之意。謂大師去世不睹真儀。設像諦觀引心入法。相即無相即見如來。亦可想佛真身常在不滅。若稱理說者。觀行無間是佛現在。間斷之時是佛滅后。斷後復作觀行思唯。是設像存想。今且依事行釋也。次下明禮懺儀式。

懸諸幡華　

【現代漢語翻譯】現代漢語譯本：隨分：如果見解沒有圓滿，就叫做隨分。下面是正說文的第三部分：一道場期限。二限內修行。三誡取邪正。現在開始第一部分。

若復無有他事因緣：如果沒有其他事情的因緣，菩薩遇到有益的事情就去做。遇到因緣就去應赴，就像《法華經》中說的官事應當去處理一樣。

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：就建立道場，應當設立期限。如果設立長期，是一百二十天；中期，是一百天；下期，是八十天。若無勝利。須建道場克志加功以期聖果：如果沒有殊勝的利益，就必須建立道場，下定決心，努力修行，以期望證得聖果。則三期皆是自利。為簡利他故名無他事：那麼這三個期限都是爲了自利。爲了簡化利他的事情，所以叫做沒有其他事情。亦可王賊命難名為他事：也可以把國王、盜賊、性命危難叫做其他事情。定三期者。過則情生疲厭。少則功行未圓故量克三期亦無別義：確定這三個期限，是因為時間過長，就會產生疲憊厭倦的情緒；時間太短，功行又沒有圓滿，所以衡量確定這三個期限也沒有別的意義。然約三根配之。有其二意：然而根據三種根器來配合，有兩種意思。一約障盡難易配長期下根。中期中根。下期上根：一是根據消除業障的難易程度來配合，長期對應下等根器，中期對應中等根器，下期對應上等根器。二約精進懈怠配者。即反於此：二是根據精進和懈怠來配合，就與此相反。根有利鈍期有遠近。對病設藥斯之謂歟：根器有利有鈍，期限有長有短，針對病癥來設定藥物，說的就是這個道理吧。

安置凈居：安置在清凈的住所。欲使內外清凈身心潔白事理稱可：想要使內外清凈，身心潔白，事理都恰當。二限內修行文二：在兩個期限內修行的內容分為兩部分：一明道場行相。二明遇夏安居：一是說明道場的修行方式，二是說明遇到夏季安居。初文二：第一部分分為兩部分：一明隨相用心：一是說明隨著外在的形象來用心。

若佛現在：如果佛陀在世。對當會菩薩眾：是對著當時法會上的菩薩大眾說的。

當正思惟：應當如實地思惟。明不假設像等。當知唯心無外境界：說明不要假設佛像等等，應當知道只有心，沒有外在的境界。

若覆滅后：如果佛陀已經滅度。對末世眾生：是對著末法時代的眾生說的。

施設形像。心存目想生正憶念。還同如來常住之日：設定佛的形象，心中存著佛的容貌，產生正確的憶念，就像佛陀常住在世的時候一樣。明設像之意。謂大師去世不睹真儀。設像諦觀引心入法。相即無相即見如來：說明設定佛像的意義。意思是說，大師去世后，我們不能親眼看到他的真實容貌，所以設定佛像，仔細地觀看，引導心進入佛法。形象就是無相，見到形象就是見到如來。亦可想佛真身常在不滅：也可以想像佛的真身常在，不會滅度。若稱理說者。觀行無間是佛現在。間斷之時是佛滅后。斷後復作觀行思唯。是設像存想：如果按照義理來說，觀行沒有間斷，就是佛陀現在；間斷的時候，就是佛陀滅度之後；間斷之後又重新進行觀行思惟，就是設定佛像，存想佛的形象。今且依事行釋也：現在暫且按照事相上的修行來解釋。次下明禮懺儀式：接下來說明禮懺的儀式。

懸諸幡華：懸掛各種幡和花。

【English Translation】 English version: Suifen (隨分): If one's understanding is not complete, it is called Suifen. The following is the third part of the Zhengshuo Wen: 1. A time limit for the Bodhimanda (道場). 2. Practice within the limit. 3. A warning against adopting wrong views. Now begins the first part.

Ruo fu wu you ta shi yin yuan (若復無有他事因緣): If there are no other causes and conditions, a Bodhisattva should do what is beneficial when encountering it. When encountering conditions, one should respond accordingly, just as the Lotus Sutra (法華經) says that official duties should be handled.

Ji jian daochang. Dang li qixian. Ruo li changqi bai er shi ri. Zhongqi bai ri. Xiaqi ba shi ri (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): Then establish a Bodhimanda and set a time limit. If setting a long term, it is one hundred and twenty days; a medium term, one hundred days; a short term, eighty days. Ruo wu shengli. Xu jian daochang ke zhi jia gong yi qi sheng guo (若無勝利。須建道場克志加功以期聖果): If there are no outstanding benefits, one must establish a Bodhimanda, resolve to work hard, and strive to attain the holy fruit. Ze san qi jie shi zi li. Wei jian li ta gu ming wu ta shi (則三期皆是自利。為簡利他故名無他事): Then these three periods are all for self-benefit. To simplify benefiting others, it is called 'no other matters.' Yi ke wang zei ming nan ming wei ta shi (亦可王賊命難名為他事): One can also call matters such as kings, thieves, or life-threatening difficulties 'other matters.' Ding san qi zhe. Guo ze qing sheng pi yan. Shao ze gong xing wei yuan gu liang ke san qi yi wu bie yi (定三期者。過則情生疲厭。少則功行未圓故量克三期亦無別義): The reason for setting these three periods is that if the time is too long, feelings of fatigue and aversion will arise; if the time is too short, the practice will not be complete, so measuring and setting these three periods has no other meaning. Ran yue san gen pei zhi. You qi er yi (然約三根配之。有其二意): However, when matching them with the three roots, there are two meanings. Yi yue zhang jin nan yi pei changqi xiagen. Zhongqi zhonggen. Xiaqi shanggen (一約障盡難易配長期下根。中期中根。下期上根): First, according to the difficulty of eliminating obstacles, match the long term with the lower root, the medium term with the middle root, and the short term with the upper root. Er yue jingjin xiedai pei zhe. Ji fan yu ci (二約精進懈怠配者。即反於此): Second, when matching them with diligence and laziness, it is the opposite of this. Gen you li dun qi you yuan jin. Dui bing she yao si zhi wei yu (根有利鈍期有遠近。對病設藥斯之謂歟): Roots are sharp or dull, and periods are long or short. Is this not like prescribing medicine according to the illness?

Anzhi jingju (安置凈居): Settle in a clean dwelling. Yu shi nei wai qingjing shen xin jiebai shi li cheng ke (欲使內外清凈身心潔白事理稱可): Wanting to make the inside and outside clean, the body and mind pure, and matters and principles appropriate. Er xian nei xiuxing wen er (二限內修行文二): The content of practice within the two limits is divided into two parts: Yi ming daochang xingxiang. Er ming yu xia anju (一明道場行相。二明遇夏安居): First, explain the practice of the Bodhimanda; second, explain encountering summer retreat. Chu wen er (初文二): The first part is divided into two parts: Yi ming sui xiang yongxin (一明隨相用心): First, explain using the mind according to external appearances.

Ruo fo xianzai (若佛現在): If the Buddha is present. Dui dang hui pusa zhong (對當會菩薩眾): It is spoken to the Bodhisattva assembly at that time.

Dang zheng siwei (當正思惟): One should think correctly. Ming bu jiashe xiang deng. Dang zhi wei xin wu wai jingjie (明不假設像等。當知唯心無外境界): Explaining not to assume images, etc. One should know that there is only mind, and no external realm.

Ruo fu mie hou (若覆滅后): If the Buddha has already passed away. Dui moshi zhongsheng (對末世眾生): It is spoken to sentient beings in the Dharma-ending age.

Shishe xingxiang. Xin cun mu xiang sheng zheng yinian. Hai tong rulai changzhu zhi ri (施設形像。心存目想生正憶念。還同如來常住之日): Set up images, keep the Buddha's appearance in mind, generate correct mindfulness, just like when the Tathagata (如來) was always present in the world. Ming she xiang zhi yi. Wei dashi qushi bu du zhen yi. She xiang di guan yin xin ru fa. Xiang ji wu xiang ji jian rulai (明設像之意。謂大師去世不睹真儀。設像諦觀引心入法。相即無相即見如來): Explaining the meaning of setting up images. It means that after the great master passed away, we cannot see his true appearance, so we set up images, carefully observe them, and guide the mind into the Dharma. Form is emptiness, and seeing form is seeing the Tathagata. Yi ke xiang fo zhenshen changzai bumie (亦可想佛真身常在不滅): One can also imagine that the Buddha's true body is always present and will not perish. Ruo cheng li shuo zhe. Guan xing wu jian shi fo xianzai. Jianduan zhi shi shi fo mie hou. Duan hou fu zuo guan xing siwei. Shi she xiang cun xiang (若稱理說者。觀行無間是佛現在。間斷之時是佛滅后。斷後復作觀行思惟。是設像存想): If speaking according to principle, continuous contemplation is the Buddha's presence; the time of interruption is the Buddha's passing away; after interruption, resuming contemplation is setting up images and contemplating the image. Jin qie yi shi xing shi ye (今且依事行釋也): For now, let's explain it according to practice on the phenomenal level. Ci xia ming li chan yishi (次下明禮懺儀式): Next, explain the ritual of repentance.

Xuan zhu fan hua (懸諸幡華): Hang up various banners and flowers.

嚴持壇場也。備如方等經說。

經三七日　去其久近。無別所表。方等經極少七日。久則不遮。次下正明法事。準離垢慧菩薩所問禮佛法經。總有八重。一供養。二贊佛。三禮佛。四懺悔。五勸請。六隨喜。七回向。八發願。今略唯二。謂禮佛懺悔。然文雖略法必具行。論中亦云。應當精勤禮佛懺悔勸請隨喜迴向常不休息。得免諸障善根增長。華嚴亦令禮敬稱讚供養懺悔等。

稽首十方諸佛名字　禮佛也。以名召體觀而禮之。準勒那三藏禮佛觀門。優劣有七。一我慢禮。二唱和禮。此二非儀。三恭敬禮。敬從心發運于身口五輪著地。四無相禮。深入法性離能所相。五起用禮。觀身與佛皆從緣起如幻如影。普運身心遍禮一切。六內觀禮。但禮身內法身真佛不緣他佛。七實相禮。若內若外若凡若佛同一實相。見佛可禮亦是邪見。觀身實相觀佛亦然。名平等禮。故文殊云。不生不滅故。敬禮無所觀等。然後四禮皆屬觀行。謂第四空觀禮真諦佛。入法之性故。五假觀禮俗諦佛。從體起用故。六中觀禮第一義諦佛。不計空色直見本覺真性故。七則三觀一心禮三諦一境佛。不取真棄假泯絕無寄故。今經既是隨相門中。且當第三第五禮也。余在下離相攝念中。

求哀懺悔　具云懺摩。此云悔過。若別說者。懺名陳

【現代漢語翻譯】現代漢語譯本：

嚴持壇場，如同《方等經》所說那樣準備。

誦經三七日，至於時間長短，沒有特別的規定。《方等經》中最短為七日，時間長一些也沒有妨礙。接下來正式說明法事。依據離垢慧菩薩所問《禮佛法經》，總共有八個方面：一、供養；二、贊佛；三、禮佛；四、懺悔；五、勸請；六、隨喜；七、迴向；八、發願。現在簡略地只說兩個方面，即禮佛和懺悔。雖然文字簡略，但實際上法事必須全部進行。論中也說：『應當精勤禮佛、懺悔、勸請、隨喜、迴向，常常不休息，才能免除各種障礙，增長善根。』《華嚴經》也教導要禮敬、稱讚、供養、懺悔等。

『稽首十方諸佛名字』，這是禮佛。通過稱念佛名來觀想佛的法身並進行禮拜。依據勒那三藏（Ratna-traya，意為三寶）的《禮佛觀門》，禮佛有七種優劣不同的方式：一、我慢禮，二、唱和禮，這兩種不合儀軌；三、恭敬禮，恭敬心從內心發出，表現在身口上，五體投地；四、無相禮，深入法性，遠離能禮所禮的對立；五、起用禮，觀想自身與佛都從因緣而生，如幻如影，普遍運用身心，禮拜一切；六、內觀禮，只禮拜自身內的法身真佛，不攀緣其他佛；七、實相禮，無論內在還是外在，無論凡夫還是佛，都是同一實相。認為佛可以被禮拜也是邪見。觀想自身實相，觀想佛也是如此，這稱為平等禮。所以文殊菩薩說：『不生不滅的緣故，恭敬禮拜也無所觀。』之後的四種禮都屬於觀行，即第四種是空觀禮真諦佛，因為進入了法的本性；第五種是假觀禮俗諦佛，因為是從本體而起用；第六種是中觀禮第一義諦佛，不執著于空和色，直接見到本覺真性；第七種是用三觀一心禮三諦一境佛，不取真舍假，泯滅一切對立。現在所說的經文是隨相門中的內容，暫且按照第三種和第五種禮的方式進行。其餘的在下面的離相攝念中再講。

『求哀懺悔』，完整地說是『懺摩』（Kshama），這裡翻譯為『悔過』。如果分別來說，『懺』是陳述。

【English Translation】 English version:

Strictly maintain the altar, preparing it as described in the Fangdeng Jing (Vaipulya Sutra, a category of Mahayana sutras).

Recite the sutra for three seven-day periods. As for the duration, there is no specific requirement. The Fangdeng Jing specifies a minimum of seven days, and a longer duration is not prohibited. Next, the Dharma practices are formally explained. According to the Li Fo Fa Jing (Sutra on the Dharma of Paying Homage to the Buddha) as asked by Vimalamati Bodhisattva (Stainless Wisdom Bodhisattva), there are eight aspects in total: 1. Offering; 2. Praising the Buddha; 3. Paying Homage to the Buddha; 4. Repentance; 5. Encouragement; 6. Rejoicing; 7. Dedication; 8. Aspiration. Now, only two aspects are briefly mentioned: paying homage to the Buddha and repentance. Although the text is brief, all Dharma practices must be performed. The treatise also states: 'One should diligently pay homage to the Buddha, repent, encourage, rejoice, and dedicate, constantly without rest, in order to avoid all obstacles and increase good roots.' The Avatamsaka Sutra (Flower Garland Sutra) also instructs to pay homage, praise, make offerings, repent, etc.

'Bowing to the names of all Buddhas in the ten directions' is paying homage to the Buddha. It involves contemplating the Dharma body of the Buddha by reciting the Buddha's name and then prostrating. According to the Li Fo Guan Men (Gate of Contemplation on Paying Homage to the Buddha) by Ratna-traya (勒那三藏, meaning Three Jewels), there are seven types of paying homage, differing in quality: 1. Arrogant homage; 2. Chanting homage; these two are not in accordance with the proper form; 3. Respectful homage, where respect arises from the heart and is expressed through the body and speech, with the five limbs touching the ground; 4. Formless homage, deeply entering the nature of Dharma, away from the duality of the one who pays homage and the one to whom homage is paid; 5. Functioning homage, contemplating that oneself and the Buddha arise from conditions, like illusions and shadows, universally employing body and mind to pay homage to everything; 6. Inner contemplation homage, only paying homage to the Dharma body, the true Buddha within oneself, not clinging to other Buddhas; 7. Reality homage, where inner and outer, ordinary beings and Buddhas, are all the same reality. To think that the Buddha can be paid homage to is also a wrong view. Contemplating the reality of oneself, contemplating the Buddha is also the same; this is called equal homage. Therefore, Manjushri Bodhisattva says: 'Because there is no birth and no death, respectful homage is also without anything to contemplate.' The subsequent four types of homage all belong to contemplative practice, namely, the fourth type is the empty contemplation of paying homage to the Buddha of ultimate truth, because one enters the nature of Dharma; the fifth type is the provisional contemplation of paying homage to the Buddha of conventional truth, because it arises from the essence and functions; the sixth type is the middle contemplation of paying homage to the Buddha of the first principle, not clinging to emptiness or form, directly seeing the original awakened true nature; the seventh type is using the one mind of the three contemplations to pay homage to the Buddha of the one realm of the three truths, not taking the true and abandoning the false, obliterating all duality. The sutra text now being discussed is within the aspect-following approach, so for now, it will be carried out according to the third and fifth types of homage. The rest will be discussed later in the aspect-renouncing approach.

'Beseeching and repenting' is fully called Kshama (懺摩), which is translated here as 'repenting of transgressions.' If explained separately, 'Ksha' means to confess.

露先罪。悔名改往修來。其所懺法不出惑業報等三障。今欲懺者須知展轉起由。由無始不覺。起貪瞋癡發身口意。造一切業受諸苦惱。懺有二意。若約責心三障俱懺。若就所作唯懺惡業。惡業復有性罪遮罪。遮罪依教作法懺之。性罪即須起行。起行有二。一事行。如方等佛名經等。二理行。如凈名經觀罪不在內外等。余意如上。

遇善境界　感應也。或見佛像。或睹光明。不作聖心名善境界。若作聖解即墮群邪。故下文云。非彼所聞。一切境界終不可取。若天臺意。即與信等相應。名善境界。

得心輕安　獲益也。身心調暢輕利安和。神爽氣清支體柔潤。二明離相用心。

過三七日(躡前)一向攝念　亦名會緣入實。謂初以塵心粗重。令托勝相為緣。相既皆虛誠宜入實。攝念者。論云。若修止者住于靜處端坐正意。乃至心若馳散。即當攝來住于正念。正念者。當知唯心無外境界。然論與經皆先以禮懺等。除惑業之濁。次以正念攝馳散之動。空而又寂。方能現佛之像。二明遇夏安居。文三。一標異聲聞。

若經夏首三月安居。當爲清凈菩薩止住　然建道場。或在伽藍。或於余處。期限未滿夏首已臨。入眾安居則乖誓約。作念結夏又雜觀心。道場中人由此疑惑。如來遠念故為辨明。為俗乖律即非

【現代漢語翻譯】現代漢語譯本：首先要懺悔以往的罪過，改過自新，努力修行。所懺悔的內容不外乎惑、業、報這三種障礙。現在想要懺悔的人，要知道這些障礙產生的來龍去脈。由於無始以來的不覺悟，產生了貪、嗔、癡，從而通過身、口、意造作各種業，承受各種苦惱。懺悔有兩種含義：如果從責備自己的角度來說，三種障礙都要懺悔；如果就所作所為來說，只懺悔惡業。惡業又分為性罪和遮罪。遮罪要依照教法來懺悔，性罪則必須通過實際行動來懺悔。實際行動有兩種：一是事行，如《方等佛名經》等；二是理行，如《維摩詰經》中觀罪不在內外等。其他的含義如前所述。

遇到好的境界，是感應的結果。或者見到佛像，或者看到光明。不把它當作是證聖的徵兆，這才是好的境界。如果把它當作是證聖的理解，就會墮入邪魔外道。所以下文說：『不是他們所聽聞的。』一切境界終究是不可執取的。如果按照天臺宗的觀點，這與信心等相應，才稱為好的境界。

獲得身心輕安，是得到利益的表現。身心調暢，輕快安寧，精神清爽，氣色清明，肢體柔和潤澤。這是說明要離開對相的執著來用心。

超過三個七日（承接前文），一心攝念，也叫做會緣入實。意思是說，最初因為塵心粗重，所以要依託殊勝的相作為助緣。既然一切相都是虛幻的，就應該進入真實。攝念，如《瑜伽師地論》所說：『如果修習止的人，住在安靜的地方，端身正坐，專心致志，乃至心如果散亂，就應當收攝回來，安住在正念上。』正念，應當知道唯有心，沒有外在的境界。然而《瑜伽師地論》和《楞伽經》都先通過禮拜懺悔等，去除迷惑和業力的污濁，然後用正念收攝散亂的妄動，空寂之後，才能顯現佛的形象。這是說明遇到夏季安居。文分三部分。一是標明與聲聞不同。

如果經過夏季開始三個月的安居，應當為清凈的菩薩停止居住。』然而建立道場，或者在伽藍，或者在其他地方，期限未滿，夏季已經來臨，進入大眾安居就違背了誓約，作意結夏又夾雜著觀心，道場中的人因此產生疑惑。如來深遠的考慮，所以為他們辨明。為世俗違背戒律就是不對的。 English version: First, repent of past sins, correct mistakes, and strive to cultivate. What is repented is nothing more than the three obstacles of delusion, karma, and retribution. Those who now wish to repent must know the origin of these obstacles. Due to beginningless ignorance, greed, anger, and delusion arise, thereby creating all kinds of karma through body, speech, and mind, and enduring all kinds of suffering. Repentance has two meanings: if viewed from the perspective of self-reproach, all three obstacles must be repented; if viewed from the perspective of actions, only evil karma is repented. Evil karma is further divided into intrinsic sins and prohibitive sins. Prohibitive sins should be repented according to the teachings, while intrinsic sins must be repented through practical actions. There are two types of practical actions: one is ritual practice, such as the 'Buddhānusmṛti Samādhi Sūtra'; the other is principle practice, such as observing that sin is neither internal nor external in the 'Vimalakīrti Nirdeśa Sūtra'. Other meanings are as mentioned above.

Encountering good realms is a result of resonance. It could be seeing a Buddha image or witnessing light. Not regarding it as a sign of attaining sainthood is a good realm. If it is understood as attaining sainthood, one will fall into demonic paths. Therefore, the following text says: 'It is not what they have heard.' All realms are ultimately not to be grasped. According to the Tiantai school, it is called a good realm when it corresponds to faith and other qualities.

Obtaining lightness and peace of mind is a manifestation of benefit. Body and mind are harmonious, light, peaceful, and serene. The spirit is refreshed, the complexion is clear, and the limbs are supple and moist. This explains the need to use the mind without clinging to appearances.

After more than three weeks (following the previous text), focusing the mind wholeheartedly is also called 'converging with conditions to enter reality'. It means that initially, because the defiled mind is coarse and heavy, one relies on auspicious appearances as supporting conditions. Since all appearances are illusory, one should enter reality. 'Focusing the mind', as stated in the 'Yogācārabhūmi-śāstra': 'If one who cultivates cessation dwells in a quiet place, sits upright, and focuses the mind, and if the mind wanders, one should gather it back and abide in right mindfulness.' 'Right mindfulness' means knowing that there is only mind and no external realm. However, both the 'Yogācārabhūmi-śāstra' and the 'Laṅkāvatāra Sūtra' first remove the turbidity of delusion and karma through prostrations and repentance, and then use right mindfulness to gather the scattered movements, so that after emptiness and stillness, the image of the Buddha can appear. This explains encountering the summer retreat. The text is divided into three parts. The first is to distinguish it from the Śrāvakas.

'If, after the beginning of the three-month summer retreat, it should be for the pure Bodhisattvas to stop and dwell.' However, establishing a maṇḍala, whether in a monastery or elsewhere, if the time limit is not met and the summer has already arrived, entering the assembly for the retreat would violate the vow, and intentionally observing the summer would be mixed with contemplation, causing doubt among the people in the maṇḍala. The Tathāgata, with far-reaching consideration, therefore clarifies it for them. It is wrong to violate the precepts for the sake of worldly customs.

【English Translation】 First repent of past sins, correct mistakes, and strive to cultivate. What is repented is nothing more than the three obstacles of delusion, karma, and retribution. Those who now wish to repent must know the origin of these obstacles. Due to beginningless ignorance, greed, anger, and delusion arise, thereby creating all kinds of karma through body, speech, and mind, and enduring all kinds of suffering. Repentance has two meanings: if viewed from the perspective of self-reproach, all three obstacles must be repented; if viewed from the perspective of actions, only evil karma is repented. Evil karma is further divided into intrinsic sins and prohibitive sins. Prohibitive sins should be repented according to the teachings, while intrinsic sins must be repented through practical actions. There are two types of practical actions: one is ritual practice, such as the 'Fangdeng Foming Jing' ('Buddhānusmṛti Samādhi Sūtra'); the other is principle practice, such as observing that sin is neither internal nor external in the 'Jingming Jing' ('Vimalakīrti Nirdeśa Sūtra'). Other meanings are as mentioned above. Encountering good realms is a result of resonance. It could be seeing a Buddha image or witnessing light. Not regarding it as a sign of attaining sainthood is a good realm. If it is understood as attaining sainthood, one will fall into demonic paths. Therefore, the following text says: 'It is not what they have heard.' All realms are ultimately not to be grasped. According to the Tiantai school, it is called a good realm when it corresponds to faith and other qualities. Obtaining lightness and peace of mind is a manifestation of benefit. Body and mind are harmonious, light, peaceful, and serene. The spirit is refreshed, the complexion is clear, and the limbs are supple and moist. This explains the need to use the mind without clinging to appearances. After more than three weeks (following the previous text), focusing the mind wholeheartedly is also called 'converging with conditions to enter reality'. It means that initially, because the defiled mind is coarse and heavy, one relies on auspicious appearances as supporting conditions. Since all appearances are illusory, one should enter reality. 'She Nian' ('攝念', Focusing the mind), as stated in the 'Lun' ('論', Yogācārabhūmi-śāstra): 'If one who cultivates cessation dwells in a quiet place, sits upright, and focuses the mind, and if the mind wanders, one should gather it back and abide in right mindfulness.' 'Zheng Nian' ('正念', Right mindfulness) means knowing that there is only mind and no external realm. However, both the 'Lun' ('論', Yogācārabhūmi-śāstra) and the 'Jing' ('經', Laṅkāvatāra Sūtra) first remove the turbidity of delusion and karma through prostrations and repentance, and then use right mindfulness to gather the scattered movements, so that after emptiness and stillness, the image of the Buddha can appear. This explains encountering the summer retreat. The text is divided into three parts. The first is to distinguish it from the 'Sheng Wen' ('聲聞', Śrāvakas). 'If, after the beginning of the three-month summer retreat, it should be for the pure 'Pusa' ('菩薩', Bodhisattvas) to stop and dwell.' However, establishing a 'Daocheng' ('道場', maṇḍala), whether in a 'Jialan' ('伽藍', monastery) or elsewhere, if the time limit is not met and the summer has already arrived, entering the assembly for the retreat would violate the vow, and intentionally observing the summer would be mixed with contemplation, causing doubt among the people in the 'Daocheng' ('道場', maṇḍala). The 'Rulai' ('如來', Tathāgata), with far-reaching consideration, therefore clarifies it for them. It is wrong to violate the precepts for the sake of worldly customs.

。因大廢小無失。故決定毗尼經云。持聲聞戒是破菩薩戒。持菩薩戒是破聲聞戒。

心離聲聞　大小不同。次即下說。

不假徒眾　不必六和。

至安居日。即于佛前作如是言　言在下也。二正陳辭。

我比丘　梵語也。此含三義故存梵不譯。一怖魔。二乞士。三凈戒。

比丘尼　尼女也。女比丘。

優婆塞優婆夷　此云近事男近事女。謂親近比丘比丘尼而承事故。即三歸五戒之士女也。小乘局於二眾。大乘道俗俱沾。

某甲　各稱其名。

踞(踞居)菩薩乘　簡羊鹿車。

修寂滅行　簡四諦行。

同入清凈實相住持　簡事相住持。

以大圓覺為我伽藍　此云眾園。園是眾居處故。圓覺則萬德所依。以八識海澄流注寂滅。體遍法界故得名大。於四智中則圓鏡也。

身心安居　身即五識。依色根所發故。心即意識。以五識取塵意識分別熏動心海波浪從生故不名安。今意無分別。五不妄緣識浪永寂與體一如。故名安也。身安故即成所作智。心安故則妙觀察智。

平等性智　此以四惑相應妄計賴耶為自內我。于平等理中。起不平等見。今既所緣性寂。能緣七識自如。如性皆同。故平等矣。

涅槃自性無系屬故　為簡二乘計著方處。

【現代漢語翻譯】現代漢語譯本：因為大的廢除小的沒有過失。所以《決定毗尼經》說，持守聲聞戒就是破菩薩戒，持守菩薩戒就是破聲聞戒。

心遠離聲聞乘，大小乘不同。接下來就會說到。

不依賴徒眾，不必需六和敬。

到了安居日，就在佛前這樣說（具體言語在下文）。這是第二部分，正式陳述。

『我比丘（bhiksu）』，是梵語。這裡包含三種含義所以保留梵語不翻譯。一是怖魔（frightening Mara），二是乞士（mendicant），三是凈戒（pure precepts）。

比丘尼（bhiksuni），尼是女的意思，指女性比丘。

優婆塞（upasaka）優婆夷（upasika），這裡翻譯為近事男、近事女。指親近比丘、比丘尼而承事的人。即受過三歸五戒的士女。小乘侷限於比丘、比丘尼二眾，大乘則道俗都能受益。

某甲，各自稱呼自己的名字。

『安住(踞)菩薩乘』，區別于羊車、鹿車。

『修寂滅行』，區別於四諦行。

『一同進入清凈實相的住持』，區別於事相住持。

『以大圓覺作為我的伽藍（sangharama）』，伽藍翻譯為眾園，園是眾人居住的地方。圓覺是萬德所依之處。以八識海澄澈，流注寂滅，本體遍佈法界，所以得名『大』。在四智中則是圓鏡智。

『身心安居』，身指五識，依色根所生髮；心指意識，因為五識取塵，意識分別，熏動心海，波浪由此產生，所以不稱為『安』。現在意無分別，五識不妄緣，識浪永遠寂滅，與本體合一，所以稱為『安』。身安的緣故，就成就成所作智；心安的緣故，就成就妙觀察智。

『平等性智』，這是因為與四惑相應的妄計阿賴耶識為自內我，在平等之理中，產生不平等的見解。現在既然所緣的自性寂滅，能緣的七識自然如如不動，如如之性皆同，所以平等。

『涅槃自性沒有系屬的緣故』，爲了區別於二乘人執著于特定的方處。

【English Translation】 English version: Because the great eliminates the small without fault. Therefore, the Vinaya-viniscaya-sutra says, 'Holding the sravaka (hearer) precepts is breaking the bodhisattva precepts, and holding the bodhisattva precepts is breaking the sravaka precepts.'

The mind is apart from the sravaka vehicle; the Great and Small Vehicles are different. This will be discussed below.

Not relying on a monastic assembly, not necessarily requiring the Six Harmonies.

Upon reaching the anavasatha (retreat) day, one should say the following before the Buddha (the specific words are below). This is the second part, the formal statement.

'I, bhiksu (monk),' is a Sanskrit term. It contains three meanings, so it is retained in Sanskrit without translation: 1. Frightening Mara (the demon); 2. Mendicant; 3. Pure Precepts.

Bhiksuni (nun), ni means female, referring to a female bhiksu.

Upasaka (male lay follower) and upasika (female lay follower), translated here as 'male attendant' and 'female attendant.' They refer to those who are close to bhiksus and bhiksunis and serve them. That is, men and women who have taken the Three Refuges and Five Precepts. The Small Vehicle is limited to the two assemblies of monks and nuns, while the Great Vehicle benefits both monastics and laity.

So-and-so, each calling out their own name.

'Dwelling in the bodhisattva vehicle,' distinguishing it from the sheep cart and deer cart (inferior vehicles).

'Cultivating the practice of quiescence and extinction,' distinguishing it from the practice of the Four Noble Truths.

'Together entering the pure, real aspect of abiding,' distinguishing it from the abiding in phenomenal appearances.

'Taking Great Perfect Enlightenment as my sangharama (monastery),' sangharama is translated as 'community garden,' the garden being the place where the community resides. Perfect Enlightenment is the basis of all virtues. Because the ocean of the eight consciousnesses is clear, flowing into quiescence and extinction, and the essence pervades the dharmadhatu (realm of reality), it is named 'Great.' Among the Four Wisdoms, it is the Mirror-like Wisdom.

'Body and mind dwelling in peace,' the body refers to the five consciousnesses, arising from the root of form; the mind refers to the consciousness, because the five consciousnesses grasp objects, and the consciousness discriminates, agitating the ocean of mind, from which waves arise, so it is not called 'peace.' Now, with no discrimination, the five consciousnesses do not falsely grasp, the waves of consciousness are forever extinguished, and it is one with the essence, so it is called 'peace.' Because the body is at peace, the Wisdom of Accomplishment is achieved; because the mind is at peace, the Wonderful Contemplation Wisdom is achieved.

'Wisdom of Equality,' this is because the deluded calculation of the Alaya consciousness, corresponding to the four afflictions, is taken as the inner self, and unequal views arise within the principle of equality. Now that the nature of what is cognized is extinguished, the seven consciousnesses that cognize are naturally unmoving, and the nature of suchness is the same, so it is equal.

'Because the nature of nirvana (liberation) has no attachment,' in order to distinguish it from the sravakas and pratyekabuddhas (solitary realizers) who are attached to specific places.

今順法性故無所屬。

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　小大安居略有八異。一所依異。別界圓覺。二假實異。定實示現。三住持異。事相實相。四結安異。對首作法獨自稱名。五成安異。身不出界心不起念。六失安異。身出越界念起背本。七還界異。身不逾時及界。念不間斷而覺八所期異。阿羅漢果無上菩提。有此八異。故云不依及為修等。大因緣者。不拘小節之意也。三結示休期。

善男子。此名菩薩示現安居。過三期日隨往無礙　道場三期已滿。小乘夏限未終。以本非小乘安居故。不妨隨往無礙。三誡取邪證。

善男子。若彼末世修行眾生。求菩薩道入三期者　指前行人。

非彼所聞一切境界終不可取　總標加行中所證之境。誡其邪謬。謂信解行證雖階級不同。而所信乃至所證之法元來不異。謂解則解其所信。修則修其所解。證則證其所修。今明證得境界。若非本所信等法即不應取。二答加行文三。一別修三觀。二遍修三觀。三互修三觀。初文二。一別釋。二總結。初中三。一靜觀。二幻觀。三寂觀。初中又三。一修觀成。

善男子。若諸眾生修奢摩他。先取至靜不起思念　義如上釋。

靜極便覺　超動靜

【現代漢語翻譯】現代漢語譯本：現在順應法性，所以沒有固定的歸屬。

現在我恭敬地請求。不依照聲聞乘的教法。應當與十方如來以及大菩薩一起，進行為期三個月的安居，爲了修習菩薩無上妙覺的大因緣。不隸屬於任何徒眾。小乘和大乘的安居略有八種不同。一是所依據的不同：小乘安居依據別解脫戒，大乘安居依據圓滿覺性。二是真假的不同：小乘安居是真實的，大乘安居是示現的。三是住持的不同：小乘安居注重事相，大乘安居注重實相。四是結安居的不同：小乘安居需要對首作法，大乘安居可以獨自稱名。五是成安居的不同：小乘安居要求身不出界，大乘安居要求心不起念。六是失安居的不同：小乘安居因為身出越界而失去資格，大乘安居因爲念起背離本性而失去資格。七是還界的不同：小乘安居要求身不逾越時間和界限，大乘安居要求念不間斷地覺悟。八是所期望的不同：小乘安居期望得到阿羅漢果，大乘安居期望得到無上菩提。有這八種不同，所以說不依照聲聞乘，以及爲了修習等等。大因緣，是不拘泥於小節的意思。最後總結並宣佈安居結束的日期。

善男子，這叫做菩薩示現安居。過了三個月期限，隨意前往都沒有妨礙。道場三個月的期限已滿，小乘的夏季安居期限還沒有結束。因為本來就不是小乘的安居，所以不妨礙隨意前往。下面是第三個告誡，告誡不要取得邪證。

善男子，如果那些末法時代的修行眾生，爲了求菩薩道而進入三個月的安居。

指前面的修行人。

對於他們所聽聞到的一切境界，最終都不可執取。總括地標明在加行中所證得的境界，告誡他們不要產生邪謬。意思是說，信、解、行、證雖然階級不同，但是所信乃至所證的法本來沒有差異。意思是說，理解就是理解所相信的，修行就是修行所理解的，證悟就是證悟所修行的。現在說明證得的境界，如果不是本來所相信等等的法，就不應該執取。下面回答加行文中的三個問題。一是分別修習三種觀，二是普遍修習三種觀，三是互相修習三種觀。首先是分別修習三種觀，分為兩個部分。一是分別解釋，二是總結。在分別解釋中，又分為三個部分。一是靜觀，二是幻觀，三是寂觀。在靜觀中，又分為三個部分。一是修習靜觀成就。

善男子，如果各位眾生修習奢摩他（止，samatha），首先要達到至靜，不起任何思念。意義如上面所解釋的。

靜到極點就會覺悟。超越動靜。

【English Translation】 English version: Now, conforming to the Dharma-nature, there is no fixed belonging.

Now, I respectfully request. Not relying on the Sravaka (聲聞, disciple who learns by hearing) path. We should engage in a three-month retreat with the Tathagatas (如來, 'Thus Gone One' or 'Thus Come One', a title of the Buddha) and great Bodhisattvas (菩薩, beings on the path to Buddhahood) of the ten directions, for the sake of cultivating the great cause and condition of the Bodhisattva's unsurpassed wonderful enlightenment. Not affiliated with any followers. There are roughly eight differences between the Lesser Vehicle (小乘, Hinayana) and Great Vehicle (大乘, Mahayana) retreats. First, the basis is different: the Lesser Vehicle retreat is based on individual liberation vows, while the Great Vehicle retreat is based on perfect enlightenment. Second, the reality is different: the Lesser Vehicle retreat is real, while the Great Vehicle retreat is a manifestation. Third, the maintenance is different: the Lesser Vehicle retreat emphasizes phenomena, while the Great Vehicle retreat emphasizes the true nature. Fourth, the establishment of the retreat is different: the Lesser Vehicle retreat requires formal procedures with a presiding monk, while the Great Vehicle retreat can be established by oneself by reciting the name. Fifth, the completion of the retreat is different: the Lesser Vehicle retreat requires the body not to leave the boundary, while the Great Vehicle retreat requires the mind not to arise with thoughts. Sixth, the loss of the retreat is different: the Lesser Vehicle retreat is lost if the body leaves the boundary, while the Great Vehicle retreat is lost if thoughts arise that deviate from the original nature. Seventh, the returning to the boundary is different: the Lesser Vehicle retreat requires the body not to exceed the time and boundary, while the Great Vehicle retreat requires the mind not to be interrupted from awakening. Eighth, the expectation is different: the Lesser Vehicle retreat expects to attain the Arhat (阿羅漢, one who has attained nirvana) fruit, while the Great Vehicle retreat expects to attain unsurpassed Bodhi (菩提, enlightenment). There are these eight differences, so it is said not to rely on the Sravaka path, and for the sake of cultivating, etc. 'Great cause and condition' means not being拘泥於小節 (bound by trivialities). Finally, summarize and announce the end date of the retreat.

Good man, this is called the Bodhisattva's manifested retreat. After the three-month period, there is no hindrance to going anywhere. The three-month period of the Bodhimanda (道場, place of enlightenment) is complete, but the summer retreat period of the Lesser Vehicle has not ended. Because it was not originally a Lesser Vehicle retreat, there is no hindrance to going anywhere. The following is the third warning, warning against obtaining wrong proofs.

Good man, if those sentient beings in the Dharma-ending age, enter a three-month retreat in order to seek the Bodhisattva path.

Referring to the practitioners mentioned earlier.

Ultimately, all the realms they hear about should not be grasped. Generally indicate the realms attained in the preparatory practices, warning them not to generate wrong views. It means that although faith, understanding, practice, and realization have different stages, the Dharma (法, the teachings of the Buddha) that is believed in and realized is originally not different. It means that understanding is understanding what is believed in, practice is practicing what is understood, and realization is realizing what is practiced. Now, explaining the realms attained, if they are not the Dharma that was originally believed in, etc., then they should not be grasped. The following answers three questions in the preparatory practice text. First, separately cultivate the three contemplations; second, universally cultivate the three contemplations; third, mutually cultivate the three contemplations. First is separately cultivating the three contemplations, divided into two parts. First, separately explain; second, summarize. In the separate explanation, there are three parts. First, the contemplation of stillness; second, the contemplation of illusion; third, the contemplation of quiescence. In the contemplation of stillness, there are three parts. First, the accomplishment of cultivating the contemplation of stillness.

Good man, if all sentient beings cultivate Samatha (奢摩他, calming the mind), they should first attain perfect stillness, without arising any thoughts. The meaning is as explained above.

When stillness reaches its extreme, one will awaken. Transcending movement and stillness.

相圓覺顯現。如前從空入中也。

如是初靜。從於一身至一世界　釋上靜相自他普遍。遍靜雖無先後。約行人趣入故。從陜至寬。

覺亦如是　例于靜也。應云如是初覺從於一身至一世界。靜即是體是定。覺即是慧是用。初觀成不見自身之相。名一身靜。以身靜時當體是覺。名一身覺。世界亦然。二起功用。

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　知眾生念者。世界既全成覺。眾生全在覺中。故所起念無不了達。如影入鏡鏡照無遺。

百千世界亦復如是　類此可解。說則以一例多。覺發則同時已遍。三誡邪證。

非彼所聞一切境界終不可取　文義俱同上也。二幻觀文二。一明正觀。

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　前至靜觀不假外緣。大起幻門中須憑聖境。前威德段中圓說。故約大悲化生。今道場之內且自克修。故約大智求佛。亦可諸佛菩薩必以大悲為本。但依佛菩薩種種之門。自然具大悲也。道場之內且學悲心。限滿對緣即將化用。漸次者前至靜歸體功則頓現。今隨差別之相故應漸次。所以前有起于功用。今則無文。是斯意也。

廣發大愿自熏成種　愿者。希求欲樂之

【現代漢語翻譯】現代漢語譯本：相與圓覺相互顯現，就像之前從空進入中一樣。

如此這般，最初的靜觀，從自身開始到遍及一個世界——解釋了靜相的自他普遍性。雖然遍靜沒有先後之分，但爲了方便修行者入門，所以從狹窄到寬廣。

覺悟也是如此——類比于靜觀。應該說，最初的覺悟，從自身開始到遍及一個世界。靜是體，是定；覺是慧，是用。最初觀想成就，不見自身之相，名為一身靜。以身靜之時，當體即是覺，名為一身覺。世界也是如此。這是發起功用。

善男子，如果覺悟遍滿一個世界，那麼這一個世界中，有一個眾生生起一個念頭，都能完全知曉——知曉眾生的念頭，因為世界已經完全成為覺悟，眾生完全在覺悟之中，所以他們所生起的念頭沒有不能了達的，就像影子進入鏡子，鏡子照耀沒有遺漏。

百千個世界也是如此——可以依此類推理解。說的時候用一個例子來代表多個。覺悟一旦發起，同時就已經遍及一切。這是告誡不要邪證。

不是他們所聽聞的一切境界最終都不可取——文義和上面相同。二、幻觀文，分為兩部分。一、闡明正觀。

善男子，如果各位眾生修習三摩缽提（Samāpatti，等至），首先應當憶想十方如來（Tathāgata，如來）十方世界一切菩薩（Bodhisattva，菩薩），依據種種法門，逐漸修行勤苦三昧（Samādhi，三昧）——之前的靜觀不需要藉助外在的因緣，而大起幻門中需要憑藉聖境。之前的威德段中圓滿地說明，所以是關於大悲化生。現在道場之內且自我剋制修行，所以是關於大智求佛。也可以說諸佛菩薩必定以大悲為根本，但依據佛菩薩種種的法門，自然具備大悲。道場之內且學習悲心，期限滿了面對因緣即將化用。漸次，是因為之前達到靜，歸於本體，功用則頓然顯現。現在隨著差別的相，所以應當漸次。所以之前有『起于功用』，現在則沒有這段文字，就是這個意思。

廣泛發起大愿，自己熏習成為種子——愿，是希望追求慾望的快樂。

【English Translation】 English version: The appearance of aspect and perfect enlightenment manifest each other, just like entering the middle from emptiness before.

Thus, the initial stillness, from oneself to a world—explains the universality of stillness in oneself and others. Although pervasive stillness has no order, it is from narrow to wide for the convenience of practitioners to enter.

Enlightenment is also like this—analogous to stillness. It should be said that the initial enlightenment, from oneself to a world. Stillness is the substance, is concentration; enlightenment is wisdom, is function. The initial contemplation is accomplished, and the appearance of oneself is not seen, which is called stillness in oneself. When the body is still, the substance is enlightenment, which is called enlightenment in oneself. The world is also like this. This is initiating function.

Good man, if enlightenment pervades a world, then in this world, if a sentient being arises a thought, it can be completely known—knowing the thoughts of sentient beings, because the world has completely become enlightenment, and sentient beings are completely in enlightenment, so their thoughts cannot be unknown, just like a shadow entering a mirror, the mirror shines without omission.

Hundreds of thousands of worlds are also like this—can be understood by analogy. When speaking, use one example to represent many. Once enlightenment is initiated, it has already pervaded everything at the same time. This is a warning against wrong realization.

Not all the realms they have heard are ultimately unattainable—the meaning of the text is the same as above. Two, the text on illusory contemplation, divided into two parts. One, clarifying correct contemplation.

Good man, if all sentient beings cultivate Samāpatti (等至, meditative absorption), they should first remember all the Tathāgatas (如來, thus-gone ones) in the ten directions, all the Bodhisattvas (菩薩, enlightened beings) in the ten directions, and all the worlds, and gradually cultivate diligent Samādhi (三昧, concentration) according to various methods—the previous stillness did not require external causes, while the great initiation of the illusory gate requires relying on the sacred realm. The previous section on majestic virtue explained it completely, so it is about the transformation of great compassion. Now, within the Bodhimaṇḍa (道場, sacred site), one should restrain oneself and cultivate, so it is about seeking Buddhahood with great wisdom. It can also be said that all Buddhas and Bodhisattvas must take great compassion as the root, but relying on the various methods of Buddhas and Bodhisattvas, they naturally possess great compassion. Within the Bodhimaṇḍa, one should learn compassion, and when the time limit is reached, one will transform according to the conditions. Gradually, because reaching stillness before returns to the substance, and the function then appears suddenly. Now, following the appearance of differences, it should be gradual. Therefore, there was 'initiating function' before, but now there is no such text, which is the meaning of this.

Widely generate great vows, and self-cultivate to become seeds—vows are the hope to pursue the pleasure of desires.

義。眾生無始已來。唸唸希欲五塵之境。今已了悟。故發心唸唸希欲悲智六度等境。熏心成習故云種也。二誡邪證。

非彼所聞一切境界終不可取　同上。三寂觀文三。一修觀成。

善男子。若諸眾生修于禪那。先取數門　此有二意。一者先用數息觀門。治諸覺觀漸入妙境。然修出入息者。有六妙門。謂一數。二隨。三止。四觀。五還。六凈。或依次第。或隨便宜。廣如疏釋。二者即下所知生滅心念。便是數門。

心中了知生住滅念分齊頭數　由前心息相依息調心凈。故了知心中生住異滅。粗細妄念本末分齊頭緒數量。謂生滅各一。住四。異二。經無異字者。或脫或略。義必具有。據論所說十信凡夫覺滅相。三賢覺異相。十地覺住相。位滿覺生相。覺生相者。動念都盡唯一心在。故論云。心無初相。而言知初相者。即謂無念。若得無念者則知心相。生住異滅乃至皆無自立。本來平等同一覺故。釋曰。既云動念都盡本來平等同於一覺。正當此門絕待中觀。問文無無念之言。如何同此。答三觀體用文在前章。今此但明修之方便。彼有絕待之念。又有寂滅之文。由是科云靈心絕待。絕待無念一覺靈心豈非同邪。是知絕念之慧。方能了知生住滅念。故於此觀明之。

如是周遍。四威儀中分別念數。無

【現代漢語翻譯】現代漢語譯本義：眾生從無始以來，唸唸都希望追求五塵（色、聲、香、味、觸）的境界。現在已經覺悟，所以發心唸唸希望追求悲智（慈悲和智慧）六度（佈施、持戒、忍辱、精進、禪定、般若）等境界。這種熏習內心形成習慣，所以說是『種』。二、誡邪證。『非彼所聞一切境界終不可取』同上。三、寂觀文分三部分。一、修觀成就。『善男子，如果眾生修習禪那（禪定），首先要取數門』這裡有兩種含義。一是先用數息觀（通過數呼吸來集中注意力）的方法，來治理各種覺觀（感覺和觀察），逐漸進入微妙的境界。修習出入息（呼吸）的人，有六種妙門，即一數（計數呼吸），二隨（跟隨呼吸），三止（停止雜念），四觀（觀察呼吸），五還（迴歸本源），六凈（清凈身心）。或者按照次第，或者隨機應變，詳細的解釋在疏文中。二是下面所說的了知生滅心念，就是數門。『心中了知生住滅念分齊頭數』由於之前心與息相互依靠，呼吸調和，心也清凈，所以能了知心中生（產生）、住（持續）、異（變化）、滅（消失）的粗細妄念的本末、分齊、頭緒和數量。即生滅各一，住四，異二。經文中沒有『異』字，可能是脫漏或省略，但義理上必定具備。根據論中所說，十信凡夫覺知滅相，三賢覺知異相，十地覺知住相，位滿覺知生相。覺知生相，是指動念都已止息，只剩唯一的心存在。所以論中說，『心無初相』，而說知初相，就是指無念。如果能達到無念，就能知心相，生住異滅乃至都沒有自立性，本來平等，同一覺性。解釋說，既然說動念都已止息，本來平等同於一覺，正當此門絕待中觀（超越對待的空性觀）。問：經文中沒有無念的說法，如何相同？答：三觀（空觀、假觀、中觀）的體用在前一章已經說明，現在這裡只是說明修習的方便。那裡有絕待的念，又有寂滅的說法。因此科判為靈心絕待。絕待無念的一覺靈心，難道不是相同嗎？由此可知，絕唸的智慧，才能了知生住滅念。所以在此觀中說明。『如是周遍，四威儀（行、住、坐、臥）中分別念數，無

【English Translation】 English version Meaning: Sentient beings, from beginningless time, have been constantly desiring the realms of the five dusts (form, sound, smell, taste, touch). Now that they have awakened, they aspire to the realms of compassion, wisdom, and the Six Perfections (generosity, discipline, patience, diligence, concentration, and wisdom). This cultivation of the mind forms a habit, hence it is called 'seed'. Second, a warning against heretical proofs. 'All realms not heard by them should ultimately not be grasped.' Same as above. Third, the text on serene contemplation is in three parts. First, the accomplishment of cultivation. 'Good man, if sentient beings cultivate dhyana (meditation), they should first take up the counting method.' This has two meanings. One is to first use the method of counting breaths (focusing attention by counting breaths) to manage various perceptions and observations, gradually entering a subtle state. Those who cultivate the incoming and outgoing breaths have six wonderful methods, namely: one, counting (counting breaths); two, following (following the breath); three, stopping (stopping distracting thoughts); four, observing (observing the breath); five, returning (returning to the source); six, purifying (purifying body and mind). Either according to the sequence, or adapting to circumstances, detailed explanations are in the commentary. The second is that the arising and ceasing of thoughts mentioned below is the counting method. 'In the mind, knowing the boundaries and numbers of arising, abiding, changing, and ceasing thoughts.' Because the mind and breath rely on each other, the breath is harmonized, and the mind is purified, one can know the beginning and end, boundaries, clues, and numbers of the coarse and subtle deluded thoughts of arising, abiding, changing, and ceasing in the mind. That is, arising and ceasing each have one, abiding has four, and changing has two. The sutra may be missing or abbreviating the word 'changing', but the meaning must be present. According to the treatise, ordinary beings of the Ten Faiths realize the aspect of ceasing, the Three Sages realize the aspect of changing, the Ten Grounds realize the aspect of abiding, and those who have completed their position realize the aspect of arising. Realizing the aspect of arising refers to when all moving thoughts have ceased, and only the one mind remains. Therefore, the treatise says, 'The mind has no initial aspect,' and to say that one knows the initial aspect means no-thought. If one can attain no-thought, one can know the mind's aspect, and arising, abiding, changing, and ceasing have no self-establishment, originally equal, the same one awareness. The explanation says that since it is said that all moving thoughts have ceased, originally equal to one awareness, it is precisely this gate of absolute middle way contemplation (transcending dualistic views of emptiness). Question: The sutra does not mention no-thought, how is it the same? Answer: The essence and function of the Three Contemplations (emptiness, provisional existence, and the middle way) have been explained in the previous chapter, and here it only explains the convenience of cultivation. There, there is the thought of absoluteness, and there is also the saying of stillness. Therefore, it is classified as the absolute spiritual mind. Is not the one awareness of the absolute no-thought spiritual mind the same? From this, it can be known that the wisdom of ceasing thoughts can realize the arising, abiding, changing, and ceasing of thoughts. Therefore, it is explained in this contemplation. 'Thus, comprehensively, in the four dignities (walking, standing, sitting, lying), distinguishing the number of thoughts, without

不了知　初則宴坐照見。后則行住皆知。知即無患。譬如妖魅所欲著人。若知其名自然消滅。涅槃云。如人覺知是賊。賊無能為。二起功用。

漸次增進乃至得知百千世界一滴之雨。猶如目睹所受用物　凈身是圓覺自體。世界本在其中。觀行成就全合靈源。如雨滴數固宜本分。非唯雨滴萬物皆然。舉一例諸。且標雨滴。凡夫之類迷此真心。隨念所知。故無其用。三誡邪證。

非彼所聞一切境界終不可取　文義準前。二總結。

是名三觀初首方便　前問云。三種凈觀以何為首。故具答已結云。是名等也。即知前段三觀諸輪雖具釋相。趣入方便是此所明。二遍修三觀。

若諸眾生。遍修三種勤行精進。即名如來出現於世　如來本所示生。只緣勸物修習。今三觀既修則萬行已圓。故就此人已名佛出。又即此人本覺離念。名為佛出。然前離四病。云證覺般涅槃。今修三觀名如來出世。今以出世涅槃相對而釋。有其二門。一約實義。二約對機。實義有三。一緣起即空之真諦。則非出非般。故大經云。如來不出世亦無有涅槃。二真如緣起之俗諦。則唸唸處處而出現。唸唸處處而涅槃。大經又云。菩薩應知。自心念念常有佛成正覺。如自心一切眾生心亦復如是。即唸唸也。又云。當知無有少許處空無佛身。

【現代漢語翻譯】現代漢語譯本不瞭解實相，最初通過宴坐（一種禪修方式）來照見。之後，無論行住坐臥都能覺知。覺知就不會有憂患。譬如妖魔鬼怪想要附身於人，如果知道它的名字，自然就會消失。《涅槃經》說：『如同人覺察到是盜賊，盜賊就無能為力。』這是第二步，開始運用功夫。

逐漸增進，乃至能夠得知百千世界中每一滴雨水的數量，就像親眼看到自己所受用的物品一樣。清凈之身就是圓覺（究竟覺悟）的自體，世界本來就在其中。觀行（觀察和修行）成就，完全與靈源（覺性的源頭）相合。如同雨滴的數量，本來就應該是本分之事。不僅僅是雨滴，萬物都是如此。這裡舉一個例子，就是雨滴。凡夫之輩迷惑于這顆真心，隨逐念頭和所知，所以無法發揮它的作用。這是第三步，告誡不要陷入邪證。

不是他們所聽聞的一切境界最終都是可以執取的。文義與前面相同。這是第二點總結。

這叫做三觀（空觀、假觀、中觀）最初的方便。前面問到：『三種凈觀以什麼為首？』所以詳細回答之後總結說：『這叫做』等等。由此可知，前面一段對三觀諸輪雖然詳細解釋了其相狀，但趣入的方便是這裡所闡明的。第二，普遍修習三觀。

如果各種眾生，普遍修習三種觀，勤奮修行精進，就叫做如來（佛）出現於世。如來本來示現出生，只是爲了勸導眾生修習。現在三觀既然修習，那麼萬行（各種修行）已經圓滿，所以就此人來說，已經可以稱為佛出世了。又，就此人來說，本覺（本有的覺性）遠離妄念，就叫做佛出世。然而前面說遠離四種病，說證得覺悟而般涅槃（入滅），現在修習三觀叫做如來出世。現在用出世和涅槃相對照來解釋，有兩種門徑。一是約實義，二是約對機。實義有三種：一是緣起性空的真諦，那麼就非出非般（既非出現也非涅槃）。所以《大涅槃經》說：『如來不出世，也沒有涅槃。』二是真如緣起的俗諦，那麼就念念處處都出現，唸唸處處都涅槃。《大涅槃經》又說：『菩薩應當知道，自己的心念唸唸都有佛成正覺，如同自己的心念，一切眾生的心念也是這樣。』就是念念如此。又說：『應當知道沒有絲毫空無之處沒有佛身。』

【English Translation】 English version Without understanding, one initially uses seated meditation (a form of meditation) to illuminate. Afterwards, one is aware in all activities, whether walking, standing, sitting, or lying down. With awareness, there is no suffering. It is like a demon trying to possess someone; if you know its name, it will naturally disappear. The Nirvana Sutra says: 'Like a person who is aware of a thief, the thief can do nothing.' This is the second step, to begin applying effort.

Gradually increasing, until one can know the number of raindrops in a hundred thousand worlds, as if seeing the objects one uses with one's own eyes. The pure body is the self-nature of Yuanjue (Perfect Enlightenment), the world is originally within it. When the practice of contemplation is accomplished, one is completely united with the spiritual source (the source of awareness). Like the number of raindrops, it should naturally be one's inherent capacity. Not only raindrops, but all things are like this. Here, the example of raindrops is given. Ordinary people are deluded by this true mind, following thoughts and what is known, so they cannot use it. This is the third step, to warn against falling into wrong views.

Not all the realms they hear about are ultimately attainable. The meaning is the same as before. This is the second summary.

This is called the initial expedient of the Three Contemplations (Contemplation of Emptiness, Contemplation of Provisional Existence, Contemplation of the Middle Way). The previous question asked: 'What is the beginning of the Three Pure Contemplations?' So, after answering in detail, it concludes: 'This is called,' and so on. From this, it can be known that although the previous section explained the characteristics of the Three Contemplation Wheels in detail, the expedient for entering is what is clarified here. Second, universally cultivate the Three Contemplations.

If all sentient beings universally cultivate the Three Contemplations, diligently practice with vigor, it is called the Tathagata (Buddha) appearing in the world. The Tathagata originally manifested birth only to encourage beings to practice. Now that the Three Contemplations have been cultivated, then the myriad practices (various practices) are already complete, so for this person, it can already be called the Buddha appearing in the world. Also, for this person, the original enlightenment (inherent awareness) is free from delusion, which is called the Buddha appearing in the world. However, the previous section spoke of being free from the four sicknesses, saying that one attains enlightenment and Parinirvana (extinction), now cultivating the Three Contemplations is called the Tathagata appearing in the world. Now, using appearance in the world and Nirvana in contrast to explain, there are two approaches. One is according to the real meaning, and the other is according to the audience. The real meaning has three aspects: First, the true meaning of dependent origination being emptiness, then it is neither appearance nor extinction. Therefore, the Mahaparinirvana Sutra says: 'The Tathagata does not appear in the world, nor is there Nirvana.' Second, the conventional truth of Tathata (Suchness) arising from conditions, then it appears in every thought and every place, and enters Nirvana in every thought and every place. The Mahaparinirvana Sutra also says: 'Bodhisattvas should know that in their own minds, in every thought, there is a Buddha attaining perfect enlightenment, just as their own minds are, so are the minds of all sentient beings.' This is in every thought. It also says: 'You should know that there is no place that is empty without the Buddha's body.'

即處處也。涅槃者。即如上遍一切處出現之佛身。既是緣起有為之相。唸唸即生即滅四相同時。今以生生即滅。爲念念處處而般涅槃。三約第一義諦。即常住世常涅槃。謂寂而常照為住世。照而常寂為涅槃。對機者。機緣感則菩提樹下而出現。機緣盡則雙林樹間而涅槃。故大經云。佛子諸佛如來為令眾生生欣樂故。出現於世。欲令眾生生戀慕故。示現涅槃。譬如日出普照世間凈水器中等。對今經意配釋可知。然此三觀雖各有證相。理實遍修方契圓覺。如前文說。三互修三觀文三。一明修觀不成。

若后末世鈍根眾生。心欲求道不得成就　下中之下力不遂心。二令懺除惑業。

由昔業障當勤懺悔。常起希望。先斷憎愛嫉妒諂曲求勝上心　重發誓願決心欲證。加功勵志懺業斷惑。論中亦云。若人修行信心。以從先世罪業眾多障礙。應當勇猛禮懺等。三令隨便互修。

三種凈觀隨學一事。此觀不得。複習彼觀。心不放舍漸次求證　有人色相所礙。空靜之觀難成。先觀色幻。幻即全空靜觀方成。復有執定實色。礙於心識難修幻觀。先知其體本無而不妨睹相。方成假幻。復有修中難成絕待。先知假全空而無假。空全而假無空。空假俱無絕於對待。方成寂滅。又有人直見心源。方知諸法即性故空。不壞相故假。

【現代漢語翻譯】現代漢語譯本：『即處處也』。涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態）者，即如上遍一切處出現之佛身。既是緣起有為之相，唸唸即生即滅，四相同時。今以生生即滅，爲念念處處而般涅槃（Parinirvana，佛教術語，指佛或阿羅漢的最終涅槃）。三約第一義諦（Paramārtha-satya，佛教術語，指最高的真理），即常住世常涅槃。謂寂而常照為住世，照而常寂為涅槃。對機者，機緣感則菩提樹下而出現，機緣盡則雙林樹間而涅槃。故《大經》云：『佛子，諸佛如來為令眾生生欣樂故，出現於世；欲令眾生生戀慕故，示現涅槃。譬如日出普照世間凈水器中等。』對今經意配釋可知。然此三觀雖各有證相，理實遍修方契圓覺（perfect enlightenment）。如前文說，三互修三觀文三：一明修觀不成。若后末世鈍根眾生，心欲求道不得成就，下中之下力不遂心。二令懺除惑業。由昔業障當勤懺悔，常起希望。先斷憎愛嫉妒諂曲求勝上心，重發誓願決心欲證。加功勵志懺業斷惑。論中亦云：『若人修行信心，以從先世罪業眾多障礙，應當勇猛禮懺等。』三令隨便互修。三種凈觀隨學一事。此觀不得，複習彼觀，心不放舍漸次求證。有人色相所礙，空靜之觀難成，先觀色幻，幻即全空靜觀方成。復有執定實色，礙於心識難修幻觀，先知其體本無而不妨睹相，方成假幻。復有修中難成絕待，先知假全空而無假，空全而假無空，空假俱無絕於對待，方成寂滅。又有人直見心源，方知諸法即性故空，不壞相故假。

【English Translation】 English version: 'It is everywhere.' Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death) is the Buddha-body that appears everywhere as mentioned above. Since it is the aspect of conditioned arising and existence, each thought arises and ceases, with the four characteristics occurring simultaneously. Now, taking 'arising and ceasing' as 'ceasing in every thought', we attain Parinirvana (Parinirvana, a Buddhist term referring to the final Nirvana of a Buddha or Arhat) in every thought and every place. According to the ultimate truth (Paramārtha-satya, a Buddhist term referring to the highest truth), it is constant abiding in the world and constant Nirvana. 'Remaining silent and constantly illuminating' is called 'abiding in the world', while 'illuminating and constantly silent' is called 'Nirvana'. For those who are receptive, when the conditions are right, the Buddha appears under the Bodhi tree; when the conditions cease, the Buddha attains Nirvana between the twin Sala trees. Therefore, the Great Sutra says: 'Disciples of the Buddha, the Tathagatas appear in the world to bring joy to sentient beings; they manifest Nirvana to evoke longing in sentient beings, just like the sun rising and illuminating the world, appearing in clean water vessels, etc.' This can be understood by interpreting it in accordance with the meaning of this sutra. Although these three contemplations each have their own signs of realization, in reality, only by practicing all three can one attain perfect enlightenment. As mentioned earlier, the text on the mutual cultivation of the three contemplations has three parts: first, it clarifies the failure to cultivate contemplation. If, in the degenerate age of the future, sentient beings of dull faculties desire to seek the path but cannot achieve it, those of the lowest capacity will not have their wishes fulfilled. Second, it instructs to repent and eliminate delusions and karmic obstacles. Due to past karmic hindrances, one should diligently repent and constantly cultivate hope. First, one should sever hatred, love, jealousy, flattery, and the mind of seeking superiority, and then renew vows with a firm determination to realize enlightenment. One should exert effort and diligently repent of karmic obstacles and sever delusions. The treatise also says: 'If a person cultivates faith but is hindered by numerous sins and obstacles from past lives, they should courageously prostrate and repent, etc.' Third, it instructs to cultivate them mutually at will. One should study one of the three pure contemplations. If this contemplation is not successful, one should practice the other contemplation, without abandoning the mind, and gradually seek realization. If one is hindered by forms and finds it difficult to achieve the contemplation of emptiness and stillness, one should first contemplate the illusion of forms; when the illusion is seen as completely empty, the contemplation of stillness can be achieved. If one clings to fixed and real forms, hindering the mind and making it difficult to cultivate the contemplation of illusion, one should first know that their essence is originally non-existent, without hindering the perception of appearances, and then the contemplation of illusion can be achieved. If one finds it difficult to achieve absolute independence in cultivation, one should first know that the false is completely empty and without falsity, and that emptiness is complete and the false is without emptiness; when both emptiness and falsity are absent, one transcends duality and achieves quiescence. Furthermore, if one directly sees the source of the mind, one will know that all dharmas are empty because of their nature, and false because they do not destroy appearances.

或但從性現故假。無別所現故空。先後綺互如諸輪說。偈贊中二。全同長行。

爾時世尊欲重宣此義。而說偈言。

圓覺汝當知　　一切諸眾生　欲求無上道　　先當結三期

期限也。

懺悔無始業　　經於三七日　然後正思惟

限內修行。

非彼所聞境　　畢竟不可取

誡取邪證。

奢摩他至靜　　三摩正憶持　禪邪明數門　　是名三凈觀(別修) 　若能勤修習　　是名佛出世(遍修) 　鈍根未成者　　常當勤心懺　無始一切罪　　諸障若消滅　佛境便現前

互修結前及安居之法。長有偈無。佛境出現長先偈后。余但文略耳。

大文第三流通分。謂正宗之分法義已周。欲使廣益他方遠沾來世流傳通泰展轉無窮。故有此分。都無人傳是不流。流則不住不滯。傳之遇其障難是不通。通則不壅不塞。文五。一慶聞深法請問流通。二讚許佇聽交感流通。三依問宣說內護流通。四稟命加衛外護流通。五時眾受持總結流通。初文三段同上。今初。

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　可知。二正陳中二。一慶聞所詮。

大悲世尊。廣為我等及末世眾生。開悟如是不思議事　近慶道場遠該一部。二請問能

【現代漢語翻譯】現代漢語譯本：或者只是從依附的性質顯現，所以是虛假的。因為沒有其他實在的顯現，所以是空性的。先後交織錯雜，就像諸輪的說法一樣。偈頌中的第二部分，完全等同於長行文。

這時，世尊想要再次宣說這個道理，就說了偈頌：

『圓覺啊，你應當知道，一切諸眾生，想要尋求無上道，首先應當結三期（三個階段）。』

期限就是時間限制。

『懺悔無始業，經過三七日（二十一天），然後正確地思維。』

在限定的時間內修行。

『不是他們所聽聞的境界，畢竟是不可取的。』

告誡不要執取邪證。

『奢摩他（止）達到至靜，三摩（觀）正確地憶持，禪那（禪定）邪正明瞭數目的門徑，這叫做三凈觀（分別修習）。若能勤奮地修習，這叫做佛出世（普遍修習）。鈍根尚未成就的人，常常應當勤奮地用心懺悔，無始以來的一切罪業，各種障礙如果消滅，佛的境界便會顯現。』

互相修習，總結前面的內容以及安居的方法。長行文有而偈頌沒有。佛的境界出現，長行文在先而偈頌在後。其餘的只是文字簡略而已。

大段的第三部分是流通分。意思是正宗分的法義已經完備，想要使它廣泛地利益其他地方，長遠地澤被未來世代，流傳通達，輾轉無窮，所以有這一部分。完全沒有人傳授是不流通。流通就要不住滯。傳授時遇到障礙困難是不通達。通達就要不壅塞。文分五段。一是慶幸聽聞深奧的佛法，請問如何流通。二是讚許並期待聽聞，彼此交感而流通。三是依照所問宣說，屬於內護流通。四是稟受命令加以護衛，屬於外護流通。五是當時的大眾接受奉持，總結流通。最初一段分為三小段，與上文相同。現在開始。

於是，賢善首菩薩在大眾中，立即從座位上站起來，頂禮佛的腳，向右繞佛三圈，長跪合掌，對佛說，這些都是可以知道的。二是正式陳述，分為兩部分。一是慶幸聽聞所詮釋的道理。

『大悲的世尊，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。』近處慶幸道場，遠處包括整部經。二是請問如何能……

【English Translation】 English version: Or it is only provisionally existent because it appears from dependent nature. It is empty because there is no separate appearance. The sequence and interweaving are like the teachings of the various wheels. The second part in the verses is entirely the same as the prose.

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

'O Perfect Enlightenment, you should know that all sentient beings who wish to seek the unsurpassed path should first establish three periods (three stages).'

A period is a time limit.

'Repent of beginningless karma, passing through three seven days (twenty-one days), and then correctly contemplate.'

Practice within the limited time.

'The realm that they have not heard is ultimately unattainable.'

Admonishing against grasping at wrong attainments.

'Śamatha (calming) reaches perfect stillness, Samāpatti (insight) correctly remembers and holds, Dhyāna (meditation) clarifies the right and wrong numerical gates, this is called the Three Pure Contemplations (separate practice). If one can diligently cultivate, this is called the Buddha appearing in the world (universal practice). Those of dull faculties who have not yet succeeded should always diligently repent with their minds. If all beginningless sins and all obstacles are extinguished, the Buddha's realm will then appear before them.'

Practicing mutually, summarizing the previous content and the method of dwelling in peace. The prose has it, but the verses do not. The appearance of the Buddha's realm, the prose comes first and the verses come later. The rest is just a simplification of the text.

The third major section is the Circulation Section. It means that the Dharma meaning of the Main Section is complete, and it is desired to widely benefit other places, to benefit future generations far away, to circulate and reach, and to turn endlessly, so there is this section. It is not circulating if no one transmits it at all. Circulation means not dwelling or stagnating. Encountering obstacles and difficulties in transmission is not reaching. Reaching means not being blocked or obstructed. The text is divided into five sections. The first is rejoicing in hearing the profound Dharma and asking how to circulate it. The second is praising and expecting to hear, and circulating through mutual interaction. The third is explaining according to the questions asked, which belongs to internal protection circulation. The fourth is receiving orders and adding protection, which belongs to external protection circulation. The fifth is the assembly at that time accepting and upholding, summarizing the circulation. The first section is divided into three small sections, the same as above. Now begin.

Then, the Bodhisattva Worthy Leader, in the great assembly, immediately rose from his seat, prostrated himself at the Buddha's feet, circumambulated the Buddha three times to the right, knelt with his palms together, and said to the Buddha, these are all knowable. The second is the formal statement, divided into two parts. The first is rejoicing in hearing the explained principle.

'O World-Honored One of Great Compassion, you have widely enlightened us and sentient beings of the future age to such inconceivable matters.' Near rejoicing the Bodhimanda, far including the entire scripture. The second is asking how to...

詮。

世尊。此大乘教　然正宗分中但問所詮法義。法義雖已圓備。凡心難可任侍。聞時令會分明。過後恐還遺忘。事須持教以教貫穿。文既不遺。隨文解義。依義起觀。方成真正修行。故此問經教也。

名字何等　解義先須識名。迷名于義不了。

云何奉持　前雖已說持法。今問持教。

眾生修習得何功德　依理修行證聖。已知功德無邊。受持名教。恐無利益故問。

云何使我護持經人　使我諸菩薩等於末世中雲何衛護受持此經之人。

流佈此教至於何地　十法行也。若人一向於此了義經教。供養寫施聽受讀誦說釋思修。如是分佈流傳。未審此人智慧功德畢竟至何位地。下三唱仿前。

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　三依問宣說文二。初且標能說能護之人。

善男子。是經百千萬億恒河沙諸佛所說　說此經佛既是真身。真身無礙塵沙同體。故一說即是多說。華嚴云。十方諸如來同共一法身。一心一智慧。力無畏亦然。又不了義經則隨方有說不說。了義之教無佛不譚。如華嚴云。

【現代漢語翻譯】現代漢語譯本：詮（解釋）。

世尊（Bhagavan，佛陀）。這部大乘教義，雖然在正宗分中只詢問了所詮釋的法義，但法義已經圓滿具備，凡夫的心卻難以信任和依恃。聽聞時即使能夠明白，過後恐怕還是會遺忘。因此需要通過經教來貫穿，文字不遺漏，然後隨文解義，依義起觀，才能成為真正的修行。所以這裡詢問的是經教。

『名字何等』，要理解義理，首先必須認識名稱。如果對名稱感到迷惑，就無法瞭解義理。

『云何奉持』，前面雖然已經說了受持法義，現在問的是如何受持經教。

『眾生修習得何功德』，依照義理修行可以證得聖果，已經知道功德無邊。但受持名相經教，恐怕沒有利益，所以才問。

『云何使我護持經人』，如何使我等諸菩薩在末世中衛護受持此經的人。

『流佈此教至於何地』，這是指十種法行。如果有人一直致力于這部了義經教，供養、書寫、施捨、聽聞、受持、讀誦、解說、思維、修習，這樣分佈流傳，不知道這個人智慧功德最終會達到什麼位地。下面的三次唱誦仿照前面。

說完這些話后，五體投地，像這樣三次請求，始終如一。這時，世尊告訴賢善首菩薩（Bhadrapāla Bodhisattva）說：『善哉善哉！善男子，你們能夠爲了諸菩薩以及末世眾生，詢問如來這樣的經教功德和名字。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，心生歡喜，和所有大眾一起默默地聽著。這是三依問宣說文的第二部分，首先標明能說和能護持的人。

『善男子，是經百千萬億恒河沙諸佛所說』，說這部經的佛既然是真身（Dharmakāya），真身無礙，與塵沙同體，所以一位佛說就是多位佛說。《華嚴經》（Avataṃsaka Sūtra）說：『十方諸如來同共一法身，一心一智慧，力無畏也同樣如此。』而且不了義的經典會隨著地方的不同而有說與不說的區別，但了義的教法沒有佛不宣說，如《華嚴經》所說。

【English Translation】 English version: Quán (Explanation).

世尊 (Bhagavan, the World-Honored One). Although this Mahayana teaching only inquires about the meaning of the Dharma in the main section, the meaning of the Dharma is already complete, but the minds of ordinary people are difficult to trust and rely on. Even if one can understand when listening, one is afraid of forgetting it afterwards. Therefore, it is necessary to use the teachings to penetrate, so that the text is not missed, and then the meaning is explained according to the text, and the view is based on the meaning, so that it can become true practice. Therefore, this asks about the teachings.

'What is the name?' To understand the meaning, one must first recognize the name. If one is confused about the name, one cannot understand the meaning.

'How to uphold?' Although it has been said before to uphold the Dharma, now it is asked how to uphold the teachings.

'What merits do sentient beings gain from cultivation?' Practicing according to the principles can attain sainthood, and it is already known that the merits are boundless. However, one is afraid that there is no benefit in upholding the nominal teachings, so one asks.

'How can I protect the people of the sutra?' How can I, the Bodhisattvas, protect those who uphold this sutra in the future?

'Where does this teaching spread?' This refers to the ten Dharma practices. If a person is always committed to this definitive teaching, making offerings, writing, giving, listening, receiving, reciting, explaining, thinking, and practicing, and distributing and spreading it in this way, I wonder what position this person's wisdom and merit will eventually reach. The following three recitations imitate the previous ones.

After saying these words, he prostrated himself with his five limbs touching the ground, and requested in this way three times, from beginning to end. At this time, the 世尊 (Bhagavan, the World-Honored One) said to 賢善首菩薩 (Bhadrapāla Bodhisattva): 'Excellent, excellent! Good men, you are able to ask the Tathagata about the merits and names of such teachings for the sake of the Bodhisattvas and sentient beings in the future. Now listen carefully, and I will explain it to you.' At that time, 賢善首菩薩 (Bhadrapāla Bodhisattva) accepted the teachings and rejoiced, and all the assembly listened silently. This is the second part of the three-fold question and explanation, first indicating the person who can speak and protect.

'Good men, this sutra is spoken by hundreds of thousands of millions of Ganges-sand Buddhas.' Since the Buddha who speaks this sutra is the 真身 (Dharmakāya, Truth Body), the 真身 (Dharmakāya, Truth Body) is unobstructed and has the same body as the dust and sand, so one Buddha speaking is many Buddhas speaking. The 《華嚴經》 (Avataṃsaka Sūtra) says: 'The Tathagatas of the ten directions share one 法身 (Dharmakāya, Truth Body), one mind, one wisdom, and the power of fearlessness is also the same.' Moreover, indefinite sutras will have differences in whether they are spoken or not depending on the place, but there is no Buddha who does not speak of definitive teachings, as the 《華嚴經》 (Avataṃsaka Sūtra) says.

我不見有佛國土一說此經等。

三世如來之所守護　亦如華嚴經云。我等諸佛護持此法。令未來世一切菩薩未曾聞者皆悉得聞。

十方菩薩之所歸依　因行之中無不從此成佛。

十二部經清凈眼目　良以推窮迷本照徹覺源。是以理貫群經義無不盡。於此若解則諸教煥然。若不了之何知正道。故云眼目。二正答所說所護之法文五。一答名字。二答所至。三答奉持。四答功德。五答護持。今初。

是經名大方廣圓覺陀羅尼。亦名修多羅了義　經有五名。二名已釋。

亦名秘密王三昧　非器不聞名秘。隨器異聞名密。三昧之名其數無量。圓覺三昧是彼根源。故稱王也。

亦名如來決定境界　極證之處。

亦名如來藏自性差別　如來藏即圓覺在纏之名。妄不能變名為自性。隨緣起妄名為差別。又空如來藏不空如來藏。即是差別。

汝當奉持　敕令依此名義而持。謂已悟者文性離而持法。未悟者無離文而持義。是奉持之相也。然答奉持之問者。若以文顯。則不妨。因說經名承其文勢便於此答。若以義求。則在後頓漸門中。二答所至文二。一標行所依。

善男子。是經唯顯如來境界。唯佛如來能盡宣說　前云是諸眾生清凈覺地。又說無明貪愛四相四病。今云唯顯如來境界

【現代漢語翻譯】現代漢語譯本：我不認為有佛國土這樣的說法存在於這部經中。

這部經受到過去、現在、未來三世諸佛的守護，正如《華嚴經》所說：『我們這些佛陀護持此法，使未來世一切未曾聽聞此法的菩薩都能聽聞。』

十方菩薩都歸依這部經，因為在菩薩的修行過程中，沒有不是通過這部經而成就佛果的。

這部經是十二部經的清凈眼目，因為它能推究迷惑的根本，照徹覺悟的源頭。因此，它的道理貫穿所有經典，意義無所不包。如果理解了這部經，那麼所有教義都會煥然一新；如果不理解它，又怎麼能知道正道呢？所以說它是眼目。接下來是第二部分，正式回答關於所說和所護之法的問題，分為五個方面：一是回答經的名字，二是回答經所至之處，三是回答如何奉持，四是回答功德，五是回答護持。現在開始第一個方面：

這部經名為《大方廣圓覺陀羅尼經》，也名為《修多羅了義經》。這部經有五個名字，其中兩個已經解釋過了。

也名為《秘密王三昧經》。不是根器的人不能聽聞，所以稱為『秘』；隨著根器的不同而有不同的聽聞，所以稱為『密』。三昧的名稱數量無量，而圓覺三昧是它們的根源，所以稱為『王』。

也名為《如來決定境界經》。指達到證悟的最高境界。

也名為《如來藏自性差別經》。如來藏就是圓覺在被煩惱纏縛時的名稱。妄想不能改變它，所以稱為『自性』；隨著因緣生起妄想，所以稱為『差別』。又空如來藏和不空如來藏，就是差別。

『你應該奉持這部經』，這是敕令依此經的名字和意義去奉持。對於已經開悟的人來說，要離開文字而奉持法的真義；對於尚未開悟的人來說，不能離開文字而奉持經的意義。這就是奉持的樣子。然而，回答關於如何奉持的問題，如果從文字上顯現，則不妨礙。因為在說經名時承接了前面的文勢，所以在這裡回答比較方便。如果從意義上尋求，則在後面的頓漸門中。

第二部分，回答經所至之處，分為兩個方面：一是標明修行的依據。

『善男子，這部經只顯示如來的境界，只有佛陀如來才能完全宣說。』前面說這是眾生清凈覺悟之地，又說了無明、貪愛、四相、四病，現在又說只顯示如來的境界。

【English Translation】 English version: I do not see any mention of a Buddha-land in this sutra.

This sutra is protected by the Buddhas of the three times (past, present, and future), just as the Avatamsaka Sutra says: 'We, all the Buddhas, protect this Dharma, so that all Bodhisattvas in the future who have not heard it may hear it.'

Bodhisattvas of the ten directions rely on this sutra, because in the course of their practice, none can achieve Buddhahood without it.

This sutra is the pure eye of the twelve divisions of scriptures, because it investigates the root of delusion and illuminates the source of enlightenment. Therefore, its principles pervade all scriptures, and its meaning is all-encompassing. If one understands this sutra, all teachings will be renewed; if one does not understand it, how can one know the right path? Therefore, it is called the eye. Next is the second part, formally answering the questions about the Dharma that is spoken and protected, divided into five aspects: first, answering the name of the sutra; second, answering where the sutra leads; third, answering how to uphold it; fourth, answering the merits; and fifth, answering the protection. Now begins the first aspect:

This sutra is named 'The Greatly Expansive Perfect Enlightenment Dharani Sutra,' and also named 'The Sutra of Complete Meaning of the Sutras (Sutra-Laya).' This sutra has five names, two of which have already been explained.

It is also named 'The Secret King Samadhi Sutra.' Those who are not vessels cannot hear it, so it is called 'Secret'; with different vessels having different hearings, it is called 'Secret'. The names of Samadhi are countless, but Perfect Enlightenment Samadhi is their root, so it is called 'King'.

It is also named 'The Tathagata's Determined Realm Sutra.' Refers to reaching the highest state of enlightenment.

It is also named 'The Tathagatagarbha's Self-Nature Difference Sutra.' The Tathagatagarbha (如來藏) is the name of Perfect Enlightenment when it is bound by afflictions. Delusion cannot change it, so it is called 'Self-Nature'; with conditions arising delusions, so it is called 'Difference'. Also, the Empty Tathagatagarbha and the Non-Empty Tathagatagarbha are the differences.

'You should uphold this sutra,' this is an order to uphold it according to the name and meaning of this sutra. For those who have already awakened, they should uphold the true meaning of the Dharma by leaving the words; for those who have not yet awakened, they cannot leave the words to uphold the meaning of the sutra. This is the appearance of upholding. However, answering the question of how to uphold it, if it is manifested from the words, it does not hinder. Because it continues the previous momentum when speaking the name of the sutra, it is more convenient to answer here. If seeking from the meaning, it is in the later Sudden and Gradual Gates.

Second part, answering where the sutra leads, divided into two aspects: first, indicating the basis of practice.

'Good man, this sutra only reveals the realm of the Tathagata, only the Buddha Tathagata can fully proclaim it.' Previously it was said that this is the pure enlightened ground of sentient beings, and also spoke of ignorance, craving, the four marks, and the four diseases, now it says that it only reveals the realm of the Tathagata.

者。下句自釋。唯佛能說。故說無明等皆無所有正是佛境。佛境若不顯現。眾生豈得皆空。生若不空豈徹覺地。故華嚴信位即佛境甚深。雖智與知殊。皆佛境界。是此意也。二依修所至。

若諸菩薩及末世眾生。依此修行　十法行也。

漸次增進至於佛地　由經唯顯佛境故。修之必至佛地。三答奉持文二一法。

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　宗是頓教。事具漸門。既頓漸俱收。則遲速皆益。入與不入總可留心。故正宗中分上中下。二喻。

譬如大海不讓小流　謂漸教則乖頓教。頓門必具漸門。

乃至蚊虻　此喻二乘受持。

及阿修羅　此喻菩薩受持。

飲其水者皆得充滿　大海有無量之水。飲之則量腹少多。圓覺有無邊法門。受之則隨器頓漸。四答功德文三。一以施寶校量顯聞經勝。意明其福。以福校量故。二以度人校量顯說經勝。意明其智。非智不能度人故。又聞者假令不解。亦生其福。說者必無不解。故唯智也。三以宿因反驗。顯信經勝雙明福智。初中二。初舉劣。

善男子。假使有人。純以七寶積滿三千大千世界。以用佈施　積福可知。二顯勝。

不如有人聞此經名及一句義　如金剛經校量文例。謂世珍盈剎。

【現代漢語翻譯】現代漢語譯本：『者』字是上一句的結尾，下面一句是自我解釋。只有佛才能說，所以說無明等等都是空無所有，這正是佛的境界。佛的境界如果不顯現，眾生怎麼能都達到空性？生如果不空，怎麼能徹底覺悟？所以《華嚴經》中十信位的境界就是佛境，非常深奧。雖然『智』和『知』有所不同，但都是佛的境界，這就是這個意思。二是依靠修行所能達到的。『若諸菩薩及末世眾生。依此修行』，指的是十法行。『漸次增進至於佛地』，因為這部經只顯示佛的境界，所以修行這部經必定能達到佛地。三是回答奉持的部分，分為兩部分，一是法。『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』，宗旨是頓教，但內容包含漸修的方法。既然頓教和漸教都包含，那麼無論快慢都能受益。進入或不進入都可以留心。所以在正宗分中分為上、中、下三等。二是比喻。『譬如大海不讓小流』，意思是漸教不符合頓教的宗旨，而頓教一定包含漸教的方法。『乃至蚊虻』，這是比喻二乘（聲聞乘和緣覺乘）受持。『及阿修羅』(Ashura，一種非天神)，這是比喻菩薩受持。『飲其水者皆得充滿』，大海有無量的水，飲用的人根據自己的容量而或多或少地獲得滿足。圓覺有無邊的法門，接受的人根據自己的根器而或頓悟或漸修。四是回答功德的部分，分為三部分。一是通過用佈施寶物來衡量，顯示聽聞此經的殊勝，意在說明聽經的福德。因為是用福德來衡量。二是通過度化他人來衡量，顯示宣說此經的殊勝，意在說明宣說此經的智慧。沒有智慧就不能度化他人。而且，聽聞的人即使不理解，也會產生福德，而宣說的人必定是理解的，所以關鍵在於智慧。三是通過宿世的因緣來反證，顯示相信此經的殊勝，同時說明福德和智慧。首先是第一部分中的前兩點。首先是舉出較差的。『善男子。假使有人。純以七寶積滿三千大千世界。以用佈施』，積累的福德是可以想像的。二是顯示殊勝之處。『不如有人聞此經名及一句義』，如同《金剛經》中衡量功德的例子一樣，意思是世間的珍寶堆滿世界。

【English Translation】 English version: The word 『者』 (zhě) ends the previous sentence, and the following sentence is a self-explanation. Only the Buddha can speak, so saying that ignorance (Avidya) and so on are all empty and non-existent is precisely the realm of the Buddha (Buddha-kshetra). If the Buddha's realm does not manifest, how can all sentient beings attain emptiness? If birth is not empty, how can one thoroughly awaken? Therefore, the stage of the ten faiths in the Avatamsaka Sutra (Huayan Jing) is the profound realm of the Buddha. Although 『智』 (zhì, wisdom) and 『知』 (zhī, knowledge) are different, they are both the Buddha's realm, and that is the meaning. The second is what can be attained through cultivation. 『若諸菩薩及末世眾生。依此修行』 (ruò zhū púsà jí mòshì zhòngshēng. yī cǐ xiūxíng), refers to the ten practices (dasa dharma carya). 『漸次增進至於佛地』 (jiàncì zēngjìn zhìyú fó dì), because this sutra only reveals the Buddha's realm, cultivating this sutra will surely lead to the Buddha's land (Buddha-kshetra). The third is the part answering the upholding, divided into two parts, one is the Dharma. 『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』 (shàn nánzǐ. shì jīng míng wèi dùnjiào dàshèng. dùnjī zhòngshēng cóngcǐ kāiwù. yì shè jiànxiū yīqiè qúnpǐn), the principle is the sudden teaching (ekayana), but the content includes gradual cultivation methods. Since both sudden and gradual teachings are included, both fast and slow can benefit. Entering or not entering can be kept in mind. Therefore, in the orthodox section, it is divided into upper, middle, and lower levels. The second is the metaphor. 『譬如大海不讓小流』 (pìrú dàhǎi bù ràng xiǎoliú), meaning that the gradual teaching does not conform to the principle of the sudden teaching, but the sudden teaching must include gradual teaching methods. 『乃至蚊虻』 (nǎizhì wénméng), this is a metaphor for the two vehicles (sravakayana and pratyekabuddhayana) upholding. 『及阿修羅』 (jí āxiūluó) (Ashura, a type of demigod), this is a metaphor for Bodhisattvas upholding. 『飲其水者皆得充滿』 (yǐn qí shuǐ zhě jiē dé chōngmǎn), the ocean has immeasurable water, and those who drink it are satisfied more or less according to their capacity. Perfect Enlightenment (Yuanjue) has boundless Dharma doors, and those who receive it either awaken suddenly or gradually according to their aptitude. The fourth is the part answering merit, divided into three parts. The first is to measure by giving treasures to show the superiority of hearing this sutra, intending to explain the merit of hearing the sutra. Because it is measured by merit. The second is to measure by liberating others to show the superiority of explaining this sutra, intending to explain the wisdom of explaining this sutra. Without wisdom, one cannot liberate others. Moreover, even if those who hear do not understand, they will generate merit, while those who explain must understand, so the key lies in wisdom. The third is to verify through past causes to show the superiority of believing in this sutra, while explaining both merit and wisdom. First, the first two points in the first part. First, list the inferior. 『善男子。假使有人。純以七寶積滿三千大千世界。以用佈施』 (shàn nánzǐ. jiǎshǐ yǒurén. chún yǐ qībāo jīmǎn sānqiān dàqiān shìjiè. yǐ yòng bùshī), the accumulated merit is imaginable. The second is to show the superior. 『不如有人聞此經名及一句義』 (bùrú yǒurén wén cǐ jīng míng jí yījù yì), like the example of measuring merit in the Diamond Sutra (Vajracchedika Sutra), meaning that worldly treasures fill the world.

能為漏果之資。妙法一言必獲菩提之報。二以度人校量者。謂前以劣福顯勝福。此以劣智顯勝智。文二。初舉劣。

善男子。假使有人。教百恒河沙眾生得阿羅漢果　積德可知。二顯勝。

不如有人宣說此經。分別半偈　凡全偈者。所謂四句。句有二種。謂文句義句。若約文句。即兩句為半偈。若約義句。即說一切法本來空寂。是半偈也。顯空體不空方為全偈。或無常真常為半及全。三以宿因顯信經勝。雙明福智者。經文自顯文二。一明聞信。

善男子。若復有人。聞此經名信心不惑　二驗宿因文二。一反顯。

當知是人。非於一佛二佛種諸福慧　二順明。

如是乃至盡恒河沙一切佛所。種諸善根。聞此經教　亦如金剛文勢。然此宗信者。必是即解之信。信該果海不是小緣。故驗宿因。亦非聊爾人耳。五答護持。

汝善男子。當護末世是修行者。為令惡魔及諸外道。惱其身心令生退屈　前問云何護持。今答意云。但莫令惡魔外道惱身心者。即是護持。然惱身心俱通魔外。若以義配者。外道以邪智惑人令疑。是惱心也。魔以神力令種種不安。乃至病等。是惱身也。故經說。眾魔者樂生死。外道者著諸見等。二事皆令初心行人退屈。實藉護持。四稟命外護文三。一力士眾。

【現代漢語翻譯】現代漢語譯本：能作為彌補修行中缺失的資糧。哪怕只說一句妙法，也必定能獲得證得菩提的果報。第二，以度化他人來衡量功德大小，是指前面用較小的福德來彰顯更大的福德，這裡用較小的智慧來彰顯更大的智慧。分為兩部分。首先，舉例說明較小的功德。『善男子，假設有人，教導百個恒河沙數量的眾生證得阿羅漢果』，積累的功德可以想見。其次，彰顯更大的功德。『不如有人宣說此經，哪怕只分別解說半個偈頌』。凡是完整的偈頌，就是指四句。句有兩種，即文句和義句。如果按照文句來說，兩句就是半個偈頌。如果按照義句來說，宣說一切法本來空寂，就是半個偈頌。彰顯空性的本體不空，才是完整的偈頌。或者說，無常和真常分別是半個偈頌和完整的偈頌。第三，用宿世的因緣來彰顯相信此經的殊勝之處，同時說明福德和智慧。經文自然會顯現，分為兩部分。首先，說明聽聞和相信。『善男子，如果又有人，聽聞此經的名字，信心堅定而不疑惑』。其次，驗證宿世的因緣，分為兩部分。首先，從反面來彰顯。『應當知道這個人，不是隻在一尊兩尊佛那裡種下諸多的福德和智慧』。其次，順著來闡明。『像這樣乃至在如同恒河沙數的一切佛所，種下諸多的善根，聽聞此經的教導』，也像金剛一樣堅固。然而，相信這個宗派的人，必定是理解之後才相信的。這種相信涵蓋了果地的功德，不是小小的因緣。所以，驗證宿世的因緣，也不是隨便什麼人都能做到的。第五，回答如何護持。『你這位善男子，應當護持末法時代這些修行的人，爲了不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』。前面問如何護持，現在回答說，只要不讓惡魔外道惱亂身心，就是護持。然而，惱亂身心，惡魔和外道都可能做到。如果按照意義來區分，外道用邪惡的智慧迷惑人，使人產生懷疑，這就是惱亂心。惡魔用神通的力量，使人產生種種不安，乃至生病等等，這就是惱亂身。所以經中說，眾魔喜歡生死，外道執著于各種見解等等。這兩件事都會使初學的人產生退卻之心，確實需要護持。第四，稟告命令外在的護法，分為三部分。首先是力士眾。

【English Translation】 English version: It can serve as resources to compensate for deficiencies in practice. Even a single word of the wonderful Dharma will surely bring the reward of attaining Bodhi (Enlightenment). Second, measuring merit by benefiting others means using lesser merit to highlight greater merit, and here using lesser wisdom to highlight greater wisdom. It is divided into two parts. First, an example of lesser merit is given. 'Good man, suppose there is someone who teaches hundreds of Ganges-river-sands of beings to attain the fruit of Arhat (one who is free from rebirth)'; the accumulated merit is conceivable. Second, highlighting greater merit. 'It is not as good as someone who proclaims this Sutra, even if only explaining half a verse'. A complete verse refers to four lines. There are two types of lines: literal lines and meaning lines. If according to literal lines, two lines are half a verse. If according to meaning lines, proclaiming that all dharmas are originally empty and still is half a verse. Highlighting that the nature of emptiness is not empty is a complete verse. Or, impermanence and true permanence are respectively half a verse and a complete verse. Third, using past causes to highlight the excellence of believing in this Sutra, while also explaining both merit and wisdom. The Sutra itself will naturally reveal it, divided into two parts. First, explaining hearing and believing. 'Good man, if there is someone who hears the name of this Sutra and has unwavering faith'. Second, verifying past causes, divided into two parts. First, highlighting from the opposite perspective. 'It should be known that this person has not only planted many blessings and wisdom at one or two Buddhas'. Second, clarifying in accordance. 'Like this, even in all the Buddhas as numerous as the Ganges river sands, planting many good roots and hearing the teachings of this Sutra', it is as firm as a diamond. However, those who believe in this school must believe after understanding. This belief encompasses the merits of the fruition stage, not a small cause. Therefore, verifying past causes is not something that just anyone can do. Fifth, answering how to protect. 'You, good man, should protect these practitioners in the Dharma-ending age, in order to prevent demons and various heretics from disturbing their bodies and minds, causing them to retreat'. The previous question was how to protect, and now the answer is that as long as you do not let demons and heretics disturb their bodies and minds, that is protection. However, both demons and heretics can disturb the body and mind. If distinguished according to meaning, heretics use evil wisdom to confuse people, causing them to doubt, which is disturbing the mind. Demons use supernatural powers to cause various kinds of unease, even illness, which is disturbing the body. Therefore, the Sutra says that demons like birth and death, and heretics are attached to various views. Both of these things will cause beginners to retreat, and they really need protection. Fourth, reporting the command to external Dharma protectors, divided into three parts. First, the strongman assembly.

爾時會中有火首　首頭也。頭有火焰故。

金剛　執此杵故。若取名者云露肩神。

摧碎金剛尼藍婆　未詳唐語。

金剛等八萬金剛。並其眷層。即從座起。頂禮佛足右繞三匝。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。乃至道場所修行處。我等金剛自領徒眾。晨夕守護令不退轉　此神初發心時常發大愿。愿為力士護修行人。

其家　在家眾也。

乃至永無災障疫病銷滅　凡發大心多有障難。障難多種略舉災病。故云乃至也。今由神護一切皆除。

財寶豐足　修道資緣也。不必富奢方名豐足。故次但云。

常不乏少　不乏少故。進趣妙門不退屈也。二天王眾。

爾時大梵王　別指初禪王娑婆世界主。

二十八天王　總指三界。

並須彌山王　別名帝釋。

護國天王等　別顯四王。別標三類者。以梵與釋諸佛轉法輪時皆為請主護世持國使災害不生故。于總列之外而更別明。

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　正明護持三鬼王眾。

爾時有大力鬼王。名吉槃茶　亦云鳩槃茶。食人精血。其疾如風變化稍多。住于林野。管諸鬼眾。故號為王。來至

【現代漢語翻譯】現代漢語譯本：這時，法會中有一位火首金剛（Huo Shou Jingang，因頭部有火焰而得名），也叫露肩神（Lu Jian Shen，因執金剛杵而得名）。

還有摧碎金剛尼藍婆（Cui Sui Jingang Nilangpo，具體含義不詳）。

以及金剛等八萬金剛，和他們的眷屬，都從座位上站起來，頂禮佛足，右繞三匝，對佛說：『世尊，如果後世末法時代的一切眾生，有能受持這決定大乘經典的，我應當像保護眼睛一樣守護他們，乃至在他們修行的道場和場所，我們金剛親自帶領徒眾，早晚守護，使他們不退轉。』這些神最初發心時，常發大愿，愿做力士，護衛修行人。

他們的家（指在家眾），

乃至永遠沒有災禍、疫病，全部消滅。凡是發大心的人，多有障礙和困難。障礙和困難有很多種，這裡略舉災禍和疾病，所以說『乃至』。現在由於神明的護衛，一切都能消除。

財寶豐足（是修道的資糧），不必富裕奢侈才叫豐足，所以接著說：

常常不會缺乏缺少（因為不缺乏缺少），所以能勇猛精進，趣向妙法之門，不會退縮。以上是二天王眾。

這時，大梵天王（Da Fantianwang，特指初禪天的天王，娑婆世界的統治者），

二十八天王（Ershiba Tianwang，總指三界），

以及須彌山王（Xumi Shanwang，別名帝釋），

護國天王等（Huguo Tianwang，特指四大天王）。特別標出這三類，是因為梵天王、帝釋天在諸佛轉法輪時，都作為請法的主，護世天王持國，使災害不發生。所以在總的列舉之外，又特別說明。

他們都從座位上站起來，頂禮佛足，右繞三匝，對佛說：『世尊，我也要守護這些持經的人，常常使他們安穩，心不退轉。』以上是正明護持的三鬼王眾。

這時，有一位大力鬼王，名叫吉槃茶（Jipancha，也叫鳩槃茶（Jiupancha），是食人精血的鬼，行動迅速如風，變化很多，住在林野，管領各種鬼眾，所以被稱為王），來到佛前。

【English Translation】 English version: At that time, in the assembly, there was a Fire-Head Vajra (Huo Shou Jingang, named so because of the flames on his head), also known as the Bare-Shoulder Spirit (Lu Jian Shen, named so because he holds the vajra pestle).

And the Crushing Vajra Nilamba (Cui Sui Jingang Nilangpo, whose exact meaning is unknown).

And the Vajras, eighty thousand Vajras in total, along with their retinues, rose from their seats, prostrated themselves at the Buddha's feet, circumambulated him three times to the right, and said to the Buddha: 'World Honored One, if in the future, in the degenerate age, all sentient beings are able to uphold this definitive Great Vehicle scripture, I shall protect them as I would protect my own eyes, even in their practice places and places of cultivation. We Vajras will personally lead our followers, guarding them morning and evening, so that they do not regress.' These spirits, when they first aroused their minds, often made great vows, vowing to be strongmen, protecting practitioners.

Their families (referring to lay practitioners),

Even to the point that they will forever be free from disasters and epidemics, all of which will be extinguished. Those who arouse great minds often encounter obstacles and difficulties. There are many kinds of obstacles and difficulties, but here we briefly mention disasters and illnesses, hence the word 'even'. Now, due to the protection of the spirits, all can be eliminated.

Wealth and treasures will be abundant (which are the resources for cultivation). It is not necessary to be rich and extravagant to be considered abundant, so it is followed by:

They will always have no lack or shortage (because they have no lack or shortage), so they can advance vigorously, towards the gate of wonderful Dharma, without retreating. The above is the assembly of the Two Heavenly Kings.

At that time, the Great Brahma King (Da Fantianwang, specifically referring to the king of the first Dhyana heaven, the ruler of the Saha world),

The Twenty-Eight Heavenly Kings (Ershiba Tianwang, generally referring to the Three Realms),

And Mount Sumeru King (Xumi Shanwang, also known as Indra),

The Guardian Kings of the Country, etc. (Huguo Tianwang, specifically referring to the Four Heavenly Kings). These three categories are specifically highlighted because Brahma and Indra, when the Buddhas turn the Dharma wheel, act as the main requesters of the Dharma, and the Guardian Kings of the World uphold the country, preventing disasters from arising. Therefore, in addition to the general listing, they are specifically mentioned.

They all rose from their seats, prostrated themselves at the Buddha's feet, circumambulated him three times to the right, and said to the Buddha: 'World Honored One, I will also protect these upholders of the scripture, constantly ensuring their peace and stability, so that their minds do not regress.' The above is the clear statement of the three demon king assemblies who provide protection.

At that time, there was a mighty demon king named Jipancha (also called Jiupancha, a demon who eats human essence and blood, whose movements are as swift as the wind, with many transformations, dwelling in the forests and fields, and governing various demon hosts, hence he is called a king), who came before the Buddha.

道場而為上首。

與十萬鬼王　其數十萬。一一若斯。依附深山或居巖穴。其形可畏通變極多。不屬人天。住居鬼趣。

即從座起。頂禮佛足右繞三匝。而白佛言。我亦守護是持經人。朝夕侍衛令不退屈　無障難故不退。

其人所居一由旬內　一由旬則四十里。一云十六里。

若有鬼神侵其境界。我當使其碎如微塵　碎鬼神境界者。護佛菩提心故。五時眾受持。

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　文殊所問經說。有三種義歡喜奉行。一說者清凈。不為取著名利所染故。二所說清凈。以如實知法體故三得果清凈。即說益也。

自惟無始迷心海　　曠劫漂沉生死波　塵沙諸佛出人中　　浮木盲龜難值遇　何幸此身逢了教　　千重疑滯類冰消　尋思累世積聞熏　　慚愧多生善知識　上士慈悲哀末世　　始終次第為諮詢　能仁應感稱心源　　本末無遮頓演說　已采群筌扣真寂　　隨應聖旨解斯文　普回功德向眾生　　同入神通大光藏

大方廣圓覺修多羅了義經略疏卷下二

圭峰定慧禪師遙稟清涼國師書

(宗密)慶以天幸竊稟

和尚華嚴疏文。雖乖禮足且解生焉。(宗密)恨

【現代漢語翻譯】現代漢語譯本：在道場中作為首領。與十萬鬼王，他們的數量各有數十萬，每一個都像這樣。他們依附於深山，或居住在巖洞中，形態可怖，變化極多，不屬於人或天，而是居住在鬼道之中。隨即從座位上起身，頂禮佛足，右繞三匝，然後稟告佛說：『我也要守護這位持經之人，早晚侍衛，使他不退縮，沒有障礙和困難，所以不退轉。』那人所居住的地方，方圓一由旬之內（一由旬則有四十里，也有說十六里）。如果有鬼神侵犯他的境界，我應當使他們粉碎如微塵。』（粉碎鬼神境界，是爲了守護佛的菩提心，五時眾受持。）佛說完這部經后，一切菩薩、天龍、鬼神、八部眷屬，以及諸天王、梵王等一切大眾，聽聞佛所說，都非常歡喜，信受奉行。（《文殊所問經》說，有三種意義的歡喜奉行：一是說法者清凈，不為追求名利所染；二是所說清凈，因為如實地了解法的本體；三是得果清凈，也就是說法帶來的利益。）我獨自思量，從無始以來就迷惑於心海，在漫長的劫數中漂流沉沒于生死之波。無數的諸佛出現在人間，就像浮木和盲龜相遇一樣難以值遇。何等幸運，此生能夠遇到佛的教法，千重的疑惑和滯礙都像冰雪消融。尋思累世積累的聞法熏習，慚愧於多生以來的善知識。高尚之士慈悲憐憫末世，從始至終次第地為我諮詢。能仁（佛的稱號）應感而發，稱合我的心源，從本到末毫無保留地頓然演說。我已經採納了各種方法，探求真正的寂滅，隨順聖人的旨意來解釋這些文字。普遍地將功德迴向給眾生，一同進入神通廣大光明藏。《大方廣圓覺修多羅了義經略疏》卷下之二圭峰定慧禪師遙稟清涼國師書（宗密）慶幸自己非常幸運，私下裡稟承和尚的《華嚴疏文》。雖然不合禮儀，但卻從中得到了理解。（宗密）遺憾

English version: Being the leader in the Bodhimanda (place of enlightenment). With ten myriad ghost kings, each with tens of thousands of followers, all like this. They cling to deep mountains or dwell in caves, their forms are fearsome and their transformations are numerous. They do not belong to humans or devas (gods), but reside in the realm of ghosts. Then, rising from his seat, he prostrated at the Buddha's feet, circumambulated him three times to the right, and said to the Buddha, 'I will also protect this person who upholds the sutra, attending to him morning and evening, ensuring that he does not regress, and that he is free from obstacles and difficulties, so he does not fall back.' Within one Yojana (ancient Indian unit of distance) of where that person dwells (one Yojana is forty Li (Chinese mile), some say sixteen Li). If any ghosts or spirits invade his territory, I will shatter them into dust.' (Shattering the boundaries of ghosts and spirits is to protect the Bodhi-mind (enlightenment mind) of the Buddha; the five periods of the assembly uphold this.) After the Buddha finished speaking this sutra, all the Bodhisattvas, Nagas (dragons), ghosts, spirits, the eight-fold assembly, and all the Deva Kings (heavenly kings), Brahma Kings (kings of Brahma heavens), and all the great assembly, hearing what the Buddha had said, were all greatly delighted, believed, accepted, and practiced it. (The Manjushri Questioning Sutra says that there are three meanings of joyful practice: first, the speaker is pure, not tainted by the pursuit of fame and gain; second, what is spoken is pure, because it truly knows the essence of the Dharma; third, the result is pure, which is the benefit of speaking.) I reflect alone, since beginningless time, I have been deluded in the sea of mind, drifting and sinking in the waves of birth and death for countless kalpas (eons). Countless Buddhas appear in the human world, as rare as a floating piece of wood meeting a blind turtle. How fortunate that in this life I can encounter the Buddha's teachings, thousands of doubts and hindrances melt away like ice. Reflecting on the accumulated hearing and熏習(xun xi, influence) of the Dharma over lifetimes, I am ashamed of the good teachers of many lives. Superior beings compassionately pity the degenerate age, and inquire of me in a sequential manner from beginning to end. The capable and benevolent one (an epithet for the Buddha) responds to my feelings and accords with my mind, expounding fully and completely from beginning to end. I have already adopted various methods to seek true stillness, following the holy will to interpret these words. May I universally dedicate the merit to all sentient beings, so that we may together enter the great light treasury of spiritual powers. The End of Volume Two of the 'Great Expansive Perfect Enlightenment Sutra's Commentary and Concise Subcommentary' Written by Chan Master Guifeng Dinghui, respectfully submitted to National Teacher Qingliang (Zongmi) Rejoices in his good fortune, secretly receiving The Venerable Abbot's commentary on the Avatamsaka Sutra (Flower Garland Sutra). Although it does not conform to etiquette, it has given rise to understanding. (Zongmi) Regrets

【English Translation】 English version: Being the leader in the Bodhimanda (place of enlightenment). With ten myriad ghost kings, each with tens of thousands of followers, all like this. They cling to deep mountains or dwell in caves, their forms are fearsome and their transformations are numerous. They do not belong to humans or devas (gods), but reside in the realm of ghosts. Then, rising from his seat, he prostrated at the Buddha's feet, circumambulated him three times to the right, and said to the Buddha, 'I will also protect this person who upholds the sutra, attending to him morning and evening, ensuring that he does not regress, and that he is free from obstacles and difficulties, so he does not fall back.' Within one Yojana (ancient Indian unit of distance) of where that person dwells (one Yojana is forty Li (Chinese mile), some say sixteen Li). If any ghosts or spirits invade his territory, I will shatter them into dust.' (Shattering the boundaries of ghosts and spirits is to protect the Bodhi-mind (enlightenment mind) of the Buddha; the five periods of the assembly uphold this.) After the Buddha finished speaking this sutra, all the Bodhisattvas, Nagas (dragons), ghosts, spirits, the eight-fold assembly, and all the Deva Kings (heavenly kings), Brahma Kings (kings of Brahma heavens), and all the great assembly, hearing what the Buddha had said, were all greatly delighted, believed, accepted, and practiced it. (The Manjushri Questioning Sutra says that there are three meanings of joyful practice: first, the speaker is pure, not tainted by the pursuit of fame and gain; second, what is spoken is pure, because it truly knows the essence of the Dharma; third, the result is pure, which is the benefit of speaking.) I reflect alone, since beginningless time, I have been deluded in the sea of mind, drifting and sinking in the waves of birth and death for countless kalpas (eons). Countless Buddhas appear in the human world, as rare as a floating piece of wood meeting a blind turtle. How fortunate that in this life I can encounter the Buddha's teachings, thousands of doubts and hindrances melt away like ice. Reflecting on the accumulated hearing and熏習(xun xi, influence) of the Dharma over lifetimes, I am ashamed of the good teachers of many lives. Superior beings compassionately pity the degenerate age, and inquire of me in a sequential manner from beginning to end. The capable and benevolent one (an epithet for the Buddha) responds to my feelings and accords with my mind, expounding fully and completely from beginning to end. I have already adopted various methods to seek true stillness, following the holy will to interpret these words. May I universally dedicate the merit to all sentient beings, so that we may together enter the great light treasury of spiritual powers. The End of Volume Two of the 'Great Expansive Perfect Enlightenment Sutra's Commentary and Concise Subcommentary' Written by Chan Master Guifeng Dinghui, respectfully submitted to National Teacher Qingliang (Zongmi) Rejoices in his good fortune, secretly receiving The Venerable Abbot's commentary on the Avatamsaka Sutra (Flower Garland Sutra). Although it does not conform to etiquette, it has given rise to understanding. (Zongmi) Regrets

以累有事故。不獲早赴起居。下情伏增惶懼。既未系目。敢自陳心。若不粗述本緣。寧表誠素。欲書實語。恐塵瀆視聽。進退無已。伏惟照恕幸甚。(宗密)本巴江一賤士。志好道而不好藝。縱遊藝而必欲根乎道。自齠年洎弱冠。雖則詩書是業。每覺無歸。而復傍求釋宗。薄似有寄。決知業緣之報。如影響應乎形聲。遂止葷茹。考經論。親禪德。狎名僧。莊居屢置法筵。素服濫嘗覆講。但以學虧極教。悟匪圓宗。不造心源。惑情宛在。后遇遂州大云寺圓和尚法門。即荷澤之裔也。言下相契師資道合。一心皎如萬德斯備。既知世業事藝本不相關。方始落𩭄披緇服勤敬事。習氣損之又損。覺智百鍊百精。然于身心因果。猶懷漠漠。色空之理。未即於心。遂屢咨參方蒙授與。終南大師華嚴法界觀門。佛法寶藏。從此頓彰。同志四人琢磨數載。一句中理論則通宵未休。一事中義旨則塵沙莫算。達水常濕寧疑波湛之殊。悟鏡恒明不驚影像之變。凈剎穢土非壞非成。諸佛眾生何起何滅。由是念包三世同時互促互延塵與十方。全體相即相入多生。謬計反覆枉受于沉淪。今日正觀始覺元同於大用。然後所顯境界。離情則隨照分明能詮大經。配文則難為通會。章句浩博因果重疊。理雖一味勢變多端。差別義門㘝盡血脈。不知科段意莫連環

。縱使歷諸講場。不添已悟。名相繁雜。難契自心(宗密)謂言章疏例只如斯。遂休心傳教。適志遊方。但以終南觀門為助緣。以離情順智為自力照融。通法界而棲托。指事理懸說。為利他以夢幻身心遊影像世界。神冥妙境智歷義門。跋涉江山至於襄漢。于恢覺寺遇靈峰阇梨。即和尚門下一哲人也。寢疾數月漸至羸極。相見三日才通其情。愿以同聲之分經及疏鈔。悉蒙授與。議論未周奄然遷逝。斯則夙緣法會忍死待來。若見若聞無不嘆訝(宗密)渴逢甘露貧遇摩尼。騰躍之心手捧而舞。遂於此山返關絕跡。忘餐輟寢。夙夜披尋。以疏通經。以鈔釋疏。尋文而性離。照理而情忘。偶之於心會之於教。窮本究末宗途皎如。一生余疑蕩如瑕翳。曾所習義。於此大通。外境內心豁然無隔。誠所謂太陽升而六合朗耀。巨海湛而萬象昭彰。妙德妙智而頓開。普賢普行而齊現。五週四分一部之網在綱。六相十玄三乘之流會海。義則色空同於中道。教則權實融于圓宗。理則體用即寂。而性相宛然。智則凡聖混同。而因果不壞。顯隨緣而不變。弘經則理趣周圓。指幻而識真。修觀則禪心使曠。蕩九會經文無不契心。由斯可謂契經矣。使一真心地無不印經。由斯可謂心印矣。是知執三藏文者。誠為失道。局一性義者。猶未圓通。想夫斯流固

宜絕分。聲聞聾瞽諒不虛哉。(宗密)未遇疏前。每覽古今著述。在理或當。所恨不知和會。禪宗天臺多約止觀。美則美矣。且義勢展轉滋蔓。不直示眾生自心行相。雖分明入處猶歷漸次。豈如問明釋文殊偈。印靈知而心識頓袪。懸談開分齊章。顯真空而相用繁起。起不異性故。事事融通。通而互收故。重重無盡。悟此則全同佛果。方是圓因。隨緣造修無非稱體。開頓漸禪要。可以此為楷模。傳權實教門。可以此為軌範。藥得雪山善見。群疾俱消。寶獲滄海摩尼。千珍隨念。況懸文卷半。諸義盡包。備核源流。遍窮名體。然後融成本部。全揀全收。茍能精之。已領百家之文義。少功多獲。要在茲焉。凡曰釋流孰不可習。(宗密)夙生多幸同種善根。遇如是經逢如是疏。頃于王膳未敢即餐。今得明文印決。心意泰然。誓願生生盡命弘闡。當時便被僧尼徒眾。因請讚揚務自溫習。課虛順命。但依文配讀而已。詎足以發明於人。為顯圓宗多驚撫掌。爰有宿機堅種聞即稟承。從始洎終可數十人。誓願修學。蓋茲疏文玄妙。傳之不虛。豈以微才能感如是。襄陽講罷。暫往東都。禮祖師塔。便擬馳赴。拜覲蓋緣夏逼。且止永穆寺。襄陽徒眾迤邐訪尋。再邀第二遍講。復聞茲經遂允眾請許。終懸疏卻赴上都。今月七日才畢。聽徒泰恭

【現代漢語翻譯】現代漢語譯本：宜絕分：聲聞（Śrāvaka，小乘佛教修行者）的聾盲，確實不是虛假的啊！(宗密) 未遇到這部疏解之前，每每閱讀古今的著作，其中道理或許有正確的地方，所遺憾的是不知道如何融會貫通。禪宗和天臺宗大多約束于止觀，美好是美好，但義理的闡述輾轉滋生蔓延，不能直接指示眾生自心的行相。即使分明地進入，仍然經歷漸進的次第。哪裡比得上《問明釋文殊偈》那樣，印證靈知而心識頓然祛除；又如懸談《開分齊章》，顯現真空而相用繁多興起。興起不異於自性，所以事事物物融通無礙；融通而互相包容，所以重重無盡。領悟到這些，就完全等同於佛果，才是圓滿的因。隨順因緣造作修行，無不是稱合本體。開啟頓悟和漸悟的禪要，可以以此作為楷模；傳授權教和實教的法門，可以以此作爲規範。如同得到雪山上的善見藥，各種疾病都能消除；如同獲得滄海中的摩尼寶珠（Maṇi，如意寶珠），千種珍寶隨念而生。更何況懸文卷帙過半，各種義理都已包含，詳細考察源流，遍窮名相和體性，然後融合成這部著作，全部揀擇全部收錄。如果能夠精研它，就已經領會了百家的文義，少費功夫而多有收穫，關鍵就在於此。凡是稱為釋氏弟子的人，誰不可以學習呢？(宗密) 宿世多幸，共同種下善根，遇到這樣的經，遇到這樣的疏解。先前在王室的膳食中，還不敢立即食用，現在得到明文的印證決斷，心意泰然。誓願生生世世盡力弘揚闡述。當時就被僧尼徒眾，因為請講讚揚而務必自己溫習。課業虛順天命，只是依照文字配合誦讀而已，哪裡足以向人闡明？爲了顯揚圓頓宗，很多人驚歎撫掌。於是有宿世具有根機，堅固種下善根的人，聽聞后立即稟承，從始至終大約有數十人，誓願修學。大概是因為這部疏文玄妙，傳揚它不是虛假的。難道憑藉我微薄的才能，能夠感得如此嗎？在襄陽講完之後，暫時前往東都，禮拜祖師塔，便打算飛奔前往拜見，大概是因為夏天逼近，暫且停留在永穆寺。襄陽的徒眾陸續尋訪而來，再次邀請講第二遍，於是答應了大眾的請求。最終懸講疏解完畢，才前往上都。這個月七日才結束。聽講的弟子泰恭。

【English Translation】 English version: 'It is appropriate to completely distinguish: The deafness and blindness of the Śrāvakas (Disciples who learn by hearing the teachings), is indeed not false!' (Zongmi) Before encountering this commentary, I often read the writings of ancient and modern times. The principles within might have correct aspects, but what I regret is not knowing how to integrate them. The Chan and Tiantai schools mostly confine themselves to cessation and contemplation. Beautiful they are, but the exposition of their doctrines proliferates and spreads, failing to directly point to the aspect of sentient beings' own minds. Even if one clearly enters, one still goes through gradual stages. How can it compare to the 'Questioning and Elucidating the Mañjuśrī Gāthā,' which verifies spiritual awareness and instantly removes the consciousness; or like the 'Discourse on Opening the Chapter on Divisions,' which reveals true emptiness and causes the functions of phenomena to arise abundantly. The arising is not different from the nature, therefore all things are interconnected without obstruction; interconnected and mutually inclusive, therefore layer upon layer, endlessly. To realize these, is to be completely equal to the fruit of Buddhahood, and only then is it a complete cause. Following conditions to create and cultivate, nothing is not in accordance with the essence. Opening the essentials of sudden and gradual Chan, this can be used as a model; transmitting the expedient and real teachings, this can be used as a standard. Like obtaining the good-seeing medicine from the Snow Mountains, all diseases can be eliminated; like obtaining the Maṇi (wish-fulfilling) jewel from the vast ocean, thousands of treasures arise with a thought. Moreover, the suspended text contains more than half of the chapters, and all kinds of meanings are included. Examine the origins in detail, exhaustively explore the names and entities, and then integrate them into this work, selecting all and including all. If one can study it diligently, one has already grasped the meaning of hundreds of schools, achieving much with little effort. The key lies in this. Anyone who is called a disciple of the Śākya clan, who cannot study it? (Zongmi) In past lives, I was fortunate to have planted good roots together, encountering such a scripture, encountering such a commentary. Previously, in the royal meals, I did not dare to eat immediately. Now, having obtained the clear text's verification and judgment, my mind is at peace. I vow to propagate and expound it with all my life, in every lifetime. At that time, I was urged by the Sangha (community of monks and nuns) to review it myself because of their requests for lectures and praises. The homework was obedient to fate, just matching the words to recite, how could it be enough to explain it to others? In order to promote the perfect and sudden school, many people exclaimed and clapped their hands. There were people who had roots in past lives, firmly planted good seeds, and immediately accepted it upon hearing it. From beginning to end, there were about dozens of people who vowed to study. Probably because this commentary is profound and wonderful, transmitting it is not false. Could it be that with my meager talents, I can sense this? After finishing the lecture in Xiangyang, I temporarily went to Dongdu to pay homage to the ancestral pagoda, and then planned to rush to pay my respects, probably because summer was approaching, so I temporarily stayed at Yongmu Temple. The disciples in Xiangyang came to visit one after another, and invited me to give the second lecture again, so I agreed to the request of the public. Finally, after the suspended commentary was finished, I went to the upper capital. It was only on the seventh of this month that it ended. The disciple who listened to the lecture was Tai Gong.

遂斷一臂云。自慶所逢之法。玄妙難思。用表懇誠。厥愿修學。此乃和尚道威德洽。教令將行。門下宗枝有斯精苦。伊且割截支體傷斷筋骨。都無痛惱。神色宛然。自初至今身心仍舊。若道若俗無不異之。觀智之功感應昭著。時臺省詢驗。事蹟分明。留守崇敬大經已申中書門下。據伊本意。豈盡顯揚。然發起門亦藉旌表。沿伊手瘡未癒。官司牒寺委令將養。未便遊行。以此禮覲轉見遲違。下情無任伏增惶懼。謹差聽徒僧玄圭智輝。先具申述(宗密)才微語拙領悟難陳。伏乞慈悲特賜攝受幸甚。不備學徒(宗密)惶恐百拜上。

華嚴疏主清涼國師大和尚

唐元和六年辛卯歲九月十三日在東都上清涼國師誨答

十月十二日玄圭智輝至。得汝書。遙伸師敬。備述行跡。領大教之玄趣。說傳贊事誠感悽然。心納矣。吾自傳揚。或面言心授。或展轉分照盈于異域。然仲尼傾蓋伯牙輟弦。亦藉形聲矣。不面而傳得旨系表。意猶吾心未知有也。非憑聖力必藉夙因。當自慰爾。轉輪真子可以喻也。泰恭斷臂重法情至。加其懇禱。然半偈忘軀一句投火。教有文矣。意存身外有重法之寶爾。宜誡之。後學勿使效之。當斷其情慮。勿斷其形骸。當斷其妄心。無斬其肢分。則淺識異學安其所不驚視。茍俗無髮膚之誡。則玄

【現代漢語翻譯】現代漢語譯本：於是他砍斷自己的一隻手臂，說。慶幸自己所遇到的佛法，玄妙深奧難以思議。用此來表達自己懇切至誠的心意，希望能夠修習佛法。這正是因為和尚（指清涼國師）的道行和威德廣被，教令得以推行。門下弟子中有如此精進刻苦之人，他竟然割截肢體，傷斷筋骨，卻都感覺不到疼痛煩惱，神色如常。從一開始到現在，身心仍然和以前一樣。無論是出家之人還是世俗之人，無不對他感到驚異。觀智的力量，感應昭著。當時臺省官員詢問驗證，事蹟分明。留守官員崇敬佛法，已經將此事上報中書門下。根據他（指斷臂僧人）的本意，恐怕不是爲了完全地顯揚自己，然而發起修行的因緣也需要通過旌表來弘揚。因為他的手上的傷口還沒有痊癒，官府行文寺院，委託他們照顧供養，不方便立刻前來。因此禮拜覲見的時間就更加遲延了。下情實在是不勝惶恐。謹派遣聽法的弟子僧人玄圭（音，人名，含義不詳）和智輝（音，人名，含義不詳），先來詳細稟告（宗密（音，人名，華嚴宗五祖））。我才疏學淺，言語笨拙，難以陳述清楚。懇請您慈悲，特別給予攝受，實在是萬幸。不具名，學徒宗密（音）惶恐百拜敬上。

華嚴疏主清涼國師大和尚（指澄觀（738-839），唐代高僧，華嚴宗四祖）

唐元和六年辛卯歲九月十三日，在東都（今河南洛陽）上清涼國師（指澄觀）的回覆

十月十二日，玄圭（音）和智輝（音）到達。收到了你的來信，遙寄師長的敬意。詳細敘述了（斷臂僧人）的修行事蹟，領悟了大乘佛教的玄妙趣味，訴說和傳揚讚歎之事，實在令人感動悽然，我已然心領。我（指澄觀）自己會傳揚此事。或者當面言傳心授，或者輾轉分化照耀到異國他鄉。然而仲尼（孔子）的傾蓋如故，伯牙（春秋時期楚國人，善彈琴）的為子期（人名）絕弦，也都是憑藉形聲來傳達心意的。不當面傳授而能領會旨意，繫於文字的表達，心意仍然是我的心意，還不知道有沒有這樣的情況。不是憑藉聖人的力量，必定是憑藉宿世的因緣。應當**（此處原文殘缺，推測為「嘉獎」）他。轉輪聖王的真子（指太子）可以用作比喻。泰恭（音，人名）斷臂重法的真情實意已經到了。加上他懇切的祈禱。然而半偈捨身，一句投火（指佛經中記載的修行故事），佛經里有這樣的記載。意思是說，身外有更重要的佛法之寶啊。應該告誡他，不要讓後來的學習者效仿他。應當斷除他的情慮，不要斷除他的形骸。應當斷除他的妄心，不要斬斷他的肢體。這樣，淺薄無知的人和異端邪說才能安於他們所不驚視的地方。如果世俗之人沒有愛惜頭髮和面板的告誡，那麼玄妙的佛法……（此處原文殘缺）

【English Translation】 English version: Thereupon, he severed one of his arms, saying, 'I rejoice in the Dharma I have encountered, profound and inconceivable.' He used this to express his sincere and earnest intention to cultivate and study the Dharma. This is precisely because the Venerable Master's (referring to National Teacher Qingliang) virtue and influence are widespread, enabling the teachings to be promoted. Among his disciples, there is such a diligent and assiduous person who actually cut off his limbs, injuring his muscles and bones, yet felt no pain or distress, his expression remaining unchanged. From the beginning until now, his body and mind remain as before. Whether monastic or lay, all are amazed by him. The power of contemplative wisdom and its manifest response are evident. At that time, officials from the central government inquired and verified, and the facts were clear. The regional commander, revering the Dharma, has already reported this matter to the Department of State Affairs. According to his (the arm-severing monk's) original intention, it is probably not entirely for self-aggrandizement, but the cause of initiating practice also needs to be promoted through commendation. Because the wound on his hand has not yet healed, the government has issued a document to the monastery, entrusting them to care for and support him, making it inconvenient for him to come immediately. Therefore, the time for paying respects and audience is further delayed. The subordinates are truly filled with apprehension. I respectfully dispatch my disciples, the monks Xuan Gui (name, meaning unknown) and Zhi Hui (name, meaning unknown), who have listened to the teachings, to report in detail beforehand (Zong Mi (name, fifth patriarch of the Huayan school)). My talent is meager, and my words are clumsy, making it difficult to express clearly. I earnestly request your compassion and special acceptance, which would be extremely fortunate. Unnamed, your student Zong Mi (name) respectfully bows a hundred times.'

The Great Venerable Master, National Teacher Qingliang (referring to Chengguan (738-839), a prominent monk of the Tang Dynasty and the fourth patriarch of the Huayan school), the commentator of the Huayan Sutra.

Reply from National Teacher Qingliang (referring to Chengguan) on the 13th day of the ninth month of the Xinmao year, the sixth year of the Yuanhe era of the Tang Dynasty, in Dongdu (present-day Luoyang, Henan).

Xuan Gui (name) and Zhi Hui (name) arrived on the 12th day of the tenth month. Received your letter, expressing the respect of a teacher from afar. You have described in detail the practice of (the arm-severing monk), comprehending the profound and subtle taste of Mahayana Buddhism, and recounting and praising the matter, which is truly moving and poignant. I have already understood it in my heart. I (referring to Chengguan) will personally propagate this matter. Either through face-to-face instruction or through gradual dissemination and illumination to foreign lands. However, Confucius's (Kongzi) immediate friendship and Boya's (a person from the state of Chu during the Spring and Autumn period, skilled in playing the qin) breaking of his strings for Ziqi (name) also relied on form and sound to convey their intentions. To comprehend the meaning without face-to-face instruction depends on the expression of words, and the intention is still my intention. I do not know if such a thing exists. Not relying on the power of the sages, it must be due to karmic connections from past lives. He should be ** (the original text is incomplete here, inferred to be 'commended'). The true son of the Chakravartin (referring to the prince) can be used as an analogy. Tai Gong's (name) severing of his arm and valuing the Dharma is truly sincere. In addition to his earnest prayers, there are records in the Buddhist scriptures of sacrificing oneself for half a verse and throwing oneself into the fire for a single line (referring to stories of practice recorded in Buddhist scriptures). The meaning is that there is a more important treasure of the Dharma outside of the body. He should be warned not to let later learners imitate him. His emotional anxieties should be cut off, not his physical form. His deluded mind should be cut off, not his limbs. In this way, the shallow-minded and heretical teachings can be at peace in what they do not find alarming. If worldly people do not have the admonition to cherish their hair and skin, then the profound Dharma... (the original text is incomplete here).

化不廣而自博矣。汝當篤志幽趣。儻得一面印所懸解。復何嘉焉。如忽緣阻。但當心契玄極。豈山河形聲所能隔哉。勉之不多雲。老僧澄觀付。

宗密法子收

十月二十三日學徒(宗密)裁書再拜。

本講華嚴疏主。玄圭智輝回。伏奉誨示。納所微悟。許廁法席。頂戴奉持不任忻懼。多慚陋質。未效勤勞。空呈寸心。坐蒙收采自驚僥倖。喜極成悲。伏蒙慈愿弘深降斯過分。一經印決頓覺光輝。學流進功時輩增仰。幸甚。(宗密)便欲奔赴給侍。緣泰恭臂瘡未癒。慎風不敢冒路。再三涕泣。愿侍隨行念伊跡苦。不忍棄遺。伏惟照察。不備學徒(宗密)再拜上。

本講華嚴疏主

大方廣圓覺修多羅了義經略疏卷下二

【現代漢語翻譯】現代漢語譯本：教化不廣泛卻能自然淵博。你應該堅定志向，探求深奧的趣味。如果能得到（佛法）哪怕一方面的印證，所有疑惑都能迎刃而解，那還有什麼可讚美的呢？如果忽然因為某種原因受阻，只需心神契合玄妙至極的真理。難道山河形貌和聲音能夠阻隔（你與真理的相契）嗎？努力吧，我不啰嗦了。老僧澄觀（Cheng Guan）交付。

宗密（Zong Mi）法子收。

十月二十三日，學徒宗密（Zong Mi）裁書再拜。

本講《華嚴疏》（Hua Yan Shu）的主講人玄圭智輝（Xuan Gui Zhi Hui）回覆：恭敬地拜讀了您的教誨，採納了我微薄的領悟，允許我列席法會，我頂戴奉持，不勝欣喜和恐懼。我非常慚愧自己資質愚鈍，沒有做出什麼貢獻，只是空有寸心，卻蒙受您的收錄和採納，自己都感到驚訝和僥倖，喜悅到了極點反而生出悲傷。承蒙您慈悲的願力如此深厚，降臨到我這個不相稱的人身上。一旦經過您的印證和決斷，立刻感到光輝煥發，學界同仁都會更加精進，同輩之人也會更加仰慕。真是太幸運了！宗密（Zong Mi）本想立刻奔赴前去侍奉，但因為泰恭（Tai Gong）手臂上的瘡還沒有痊癒，爲了謹慎起見，不敢冒險趕路。再三涕泣，希望能夠侍奉並跟隨他一起前往，考慮到他的處境艱難，不忍心拋棄他。希望您能明察。不盡之意，學徒宗密（Zong Mi）再拜上。

本講《華嚴疏》（Hua Yan Shu）的主講人

《大方廣圓覺修多羅了義經略疏》（Da Fang Guang Yuan Jue Xiu Duo Luo Liao Yi Jing Lue Shu）卷下二

【English Translation】 English version: Enlightenment, though not widespread, becomes naturally profound and broad. You should firmly aspire to explore the deep and subtle interests. If you can obtain even one aspect of the seal's (Buddha's Dharma) confirmation, all doubts will be resolved. What more praise is needed? If you are suddenly obstructed for some reason, simply let your mind align with the profound and ultimate truth. Can mountains, rivers, forms, and sounds truly separate you (from that alignment)? Strive on, I will not say more. Given by the old monk Cheng Guan (澄觀).

Received by the Dharma disciple Zong Mi (宗密).

On the twenty-third day of the tenth month, the student Zong Mi (宗密) respectfully writes and bows again.

A reply from Xuan Gui Zhi Hui (玄圭智輝), the main lecturer of the Hua Yan Shu (華嚴疏, Commentary on the Avatamsaka Sutra): I respectfully received your teachings, accepted my humble understanding, and allowed me to attend the Dharma assembly. I gratefully accept and uphold this, filled with joy and trepidation. I am deeply ashamed of my dull qualities, having made no real contribution, only presenting a mere sentiment, yet I am surprised and fortunate to be received and adopted by you. My joy is so extreme that it turns to sorrow. I am grateful for your compassionate and profound vows, descending upon someone as unworthy as myself. Once confirmed and decided by you, I immediately feel radiant, and fellow students will become more diligent, and peers will become more admiring. How fortunate! Zong Mi (宗密) originally wanted to rush to serve you, but because Tai Gong's (泰恭) arm wound has not yet healed, I dare not risk traveling due to the wind. I weep repeatedly, hoping to serve and accompany him, considering his difficult situation, I cannot bear to abandon him. I hope you will understand. Incomplete, the student Zong Mi (宗密) bows again.

The main lecturer of the Hua Yan Shu (華嚴疏)

Da Fang Guang Yuan Jue Xiu Duo Luo Liao Yi Jing Lue Shu (大方廣圓覺修多羅了義經略疏, Abridged Commentary on the Sutra of Perfect Enlightenment) Volume 2, Part 2