T39n1799_首楞嚴義疏注經
大正藏第 39 冊 No. 1799 首楞嚴義疏注經
No. 1799 [cf. No. 945]
首楞嚴經疏序
中散大夫守禦史中丞充理檢使權判吏部流內銓上護軍瑯玡郡開國侯食邑一千九百戶實食封二百戶賜紫金魚袋王隨撰
大佛頂密因了義首楞嚴經者。乃竺干之洪範。法苑之寶典也。昔能仁。以出震五天。獨尊三界。假金輪而啟物。現玉毫而應世。觀四生之受苦也。惠濟庶物。愍群機之未悟也。力垂善誘。於是。俯仰至理。述宣微言。辟大慈之門。廓真如之海。以為。一切諸法。唯依妄念而起。一切眾生。不出因緣而有。乃知生死輪轉貪慾為本。修證常樂禪慧為宗。則斯經也。可以辯識諸魔破滅七趣。謂止及觀。修圓教妙明之心。發真歸源。證上乘至極之說。懿其般剌譯其義。房相筆其文。今 江吳釋璇師。學識兼高。辯才無礙。以是經典。為時教於一代。分妙理於十門。功濟大千。道傳不二。瞪目合手以明妄。毀相泯心以會宗。信受則為世津樑。開悟則入佛知見。乃顯經以住疏。因疏以明理。故可以開前疑而決后滯。披迷云而睹惠日。然後知色空無異同歸實際。生佛靡殊不離方寸。隨志抂外護。慚無內學。因獲覽閱。輒述序引。歸依法寶。幸精究于真詮。讚揚佛
【現代漢語翻譯】 現代漢語譯本 大佛頂密因了義首楞嚴經，是印度（竺干）的宏偉典範，佛法園林（法苑）中的珍貴寶典。過去，釋迦牟尼佛（能仁）震動五天，在三界中獨尊，憑藉金輪王的身份來啓發眾生，顯現玉毫光來應化世間。他觀察到四生（四種生命形式）所遭受的痛苦，慈悲地救濟各種事物，憐憫眾生根機尚未覺悟，因此竭力善巧引導。於是，他俯察仰觀至高真理，闡述微妙的語言，開闢大慈悲之門，開闊真如自性的海洋。他認為，一切諸法，都只是依靠虛妄的念頭而生起；一切眾生，都離不開因緣和合而存在。由此可知，生死輪迴的根本在於貪慾，修證常樂我凈的境界，以禪定和智慧為根本宗旨。那麼這部經，可以用來辨識各種魔境，破滅六道輪迴（七趣）。通過止和觀的修行，修習圓教微妙光明的真心，啓發真實，迴歸本源，證得上乘至高無上的學說。般剌密諦（般剌）翻譯了經文的意義，房融（房相）潤飾了經文的文字。如今，江吳的釋璇法師，學識和見解都很高，辯才無礙，用這部經典，作為一代的教法，將微妙的道理分為十門來闡述，功德普及大千世界，道法傳揚不二法門。瞪大眼睛、合攏雙手來表明虛妄，毀壞表相、泯滅心念來領會宗旨。如果能夠信受奉行，就能成為世間的津樑；如果能夠開悟，就能進入佛的知見。於是顯揚經文來依附疏解，通過疏解來闡明道理，所以可以用來解開以前的疑惑，解決後來的滯礙，撥開迷惑的雲霧，見到智慧的太陽。然後才知道色和空沒有差異，最終都回歸實際；眾生和佛沒有差別，不離開自己的方寸之心。我王隨（隨志）忝為外護，慚愧自己沒有內在的佛學修養，因為有機會閱讀，所以冒昧地寫下這篇序言，歸依佛法僧三寶，希望能夠精研真正的詮釋，讚揚佛陀的功德。 English version The Śūraṅgama Sūtra (大佛頂密因了義首楞嚴經), is a grand paradigm from India (竺干), a precious treasure in the garden of Dharma (法苑). In the past, Śākyamuni Buddha (能仁) shook the five heavens, being the sole honored one in the three realms, using the identity of a golden wheel king to enlighten beings, manifesting the white hair mark (玉毫) to respond to the world. He observed the suffering endured by the four kinds of beings (四生), compassionately relieving all things, and pitying the unawakened faculties of beings, thus exerting effort to skillfully guide them. Therefore, he contemplated the supreme truth, expounding subtle words, opening the gate of great compassion, and expanding the ocean of true thusness. He believed that all dharmas arise solely from delusional thoughts; all sentient beings exist due to causes and conditions. From this, it is known that the root of the cycle of birth and death lies in greed, and the cultivation and realization of eternal bliss, with samadhi and wisdom as the fundamental principles. Then this sutra can be used to discern various demonic states, destroy the cycle of the six realms (七趣). Through the practice of cessation and contemplation, cultivating the perfect teaching of the subtle and luminous true mind, awakening to the truth, returning to the source, and realizing the supreme doctrine of the highest vehicle. Paramārtha (般剌) translated the meaning of the sutra, and Fang Rong (房相) polished the text of the sutra. Now, the Dharma Master Shi Xuan (釋璇) of Jiang Wu, with high learning and insight, and unimpeded eloquence, uses this classic as the teaching of an era, dividing the subtle principles into ten categories to expound, with merit extending to the great thousand world, and the Dharma transmitting the non-dual Dharma gate. Widening the eyes and joining the hands to indicate delusion, destroying appearances and extinguishing thoughts to understand the purpose. If one can believe and practice it, one can become a ferry for the world; if one can awaken, one can enter the Buddha's knowledge and vision. Thus, it manifests the sutra to rely on the commentary, and through the commentary to clarify the principles, so it can be used to resolve previous doubts and solve later stagnation, dispel the clouds of confusion, and see the sun of wisdom. Then one will know that form and emptiness are not different, and ultimately return to reality; sentient beings and Buddhas are not different, and do not leave one's own square inch of mind. I, Wang Sui (隨志), humbly serve as an external protector, ashamed of my lack of inner Buddhist cultivation, and because I have the opportunity to read it, I presumptuously write this preface, taking refuge in the Triple Gem (佛法僧), hoping to thoroughly study the true interpretation and praise the virtues of the Buddha.
【English Translation】 No. 1799 [cf. No. 945] Śūraṅgama Sutra Commentary Preface Written by Wang Sui (王隨), Central Dispersed Grand Master, Defender of the Imperial Censorate, Acting as Investigating Envoy, Acting as the Head of the Personnel Department, Upper Army General, Duke of Langya County, with a fief of 1,900 households, an actual fief of 200 households, and bestowed with a purple gold fish bag. The Śūraṅgama Sutra (大佛頂密因了義首楞嚴經), with its secret causes and ultimate meanings, is a grand model of India (竺干) and a precious classic of the Dharma garden (法苑). In the past, Śākyamuni (能仁) shook the five heavens, being the sole honored one in the three realms, using the golden wheel to enlighten beings, and manifesting the jade hair to respond to the world. Observing the suffering of the four kinds of beings (四生), he benevolently aided all things, and pitying the unawakened faculties of beings, he exerted effort to skillfully guide them. Therefore, he contemplated the ultimate truth, expounding subtle words, opening the gate of great compassion, and expanding the ocean of true thusness. He considered that all dharmas arise solely from delusional thoughts, and all sentient beings exist due to causes and conditions. Thus, it is known that the cycle of birth and death is rooted in greed, and the cultivation and realization of constant joy is based on samadhi and wisdom. Then this sutra can be used to discern various demonic states and destroy the seven destinies (七趣). Through cessation and contemplation, one cultivates the wondrously bright mind of the perfect teaching, awakens to the truth, returns to the source, and realizes the supreme teachings of the highest vehicle. Paramārtha (般剌) translated its meaning, and Fang Rong (房相) wrote its text. Now, the monk Xuan (璇) of Jiang Wu, with high learning and eloquence, uses this classic as the teaching of an era, dividing the subtle principles into ten categories. His merit benefits the great thousand world, and his teaching transmits the non-dual. Staring with eyes wide open and joining hands to clarify delusion, destroying appearances and extinguishing the mind to understand the essence. Believing and accepting it will be a bridge for the world, and awakening to it will enter the Buddha's knowledge and vision. Thus, it reveals the sutra to dwell in the commentary, and uses the commentary to clarify the principles. Therefore, it can open up previous doubts and resolve later stagnation, dispel the clouds of confusion and see the sun of wisdom. Then one will know that form and emptiness are not different, and both return to reality; sentient beings and Buddhas are not different, and do not leave the square inch. I, Sui (隨志), am ashamed of my lack of inner learning, but because I had the opportunity to read it, I have written this preface, taking refuge in the Dharma Jewel, hoping to thoroughly study the true interpretation and praise the Buddha.
乘。愿普沾于勝果者已。
大宋天聖八年青龍庚午孟冬二十一日辛丑道齋東軒序
譯經三藏朝散大夫試鴻臚卿光梵大師賜紫惟凈。謹上書于中丞閣下。近蒙以 新制首楞嚴經疏序。特賜 寵示者。鴻儒大士嘉贊寶乘。淺學緇流叨窺法句。身心適悅。種智增明。頂奉依歸不任慶幸。竊以 大佛頂如來密因修證了義諸菩薩萬行首楞嚴經者。菩薩行門。諸佛心印。開有為即塵沙妙用。歸無相即法界真源。不有不空。絕名相於言罤之外。現因示果。分階位於神化之中。境不礙心。惑不礙智。七大之性大無所待。八還之法還無所從。所以了真如心。息虛妄本。起方便慧。宣秘密言。萬法以之圓融。諸佛以之自在。入不二之二諦。悟不空之三空。偉矣真宗不可思議。聿有高士。著述疏章。煥決秘詮。簡談佛旨。恭惟 中丞入佛知見。解法因緣。學佛修行。袪拂有空之病。宣法性相。融明起滅之端。為護法城。作不請友。高制序引。恢闡教乘。永代作程。長冥示炬。惟凈。夙承道顧。忝玩奇文。佩戴恩私不任抃躍。不宣惟凈頓首。
首楞嚴義疏注經卷第一(之一)
長水沙門子璇集
稽首我大師 十方調御尊 佛頂首楞嚴 大覺如來藏 圓明諸聖眾 上首龍尊王 常辟大慈門 救攝眾生
【現代漢語翻譯】 現代漢語譯本：愿普遍沾染于殊勝的果實。（指希望此經的功德能使眾生普遍獲得殊勝的果報）
大宋天聖八年青龍庚午孟冬二十一日辛丑，道齋東軒序。
譯經三藏朝散大夫試鴻臚卿光梵大師賜紫惟凈，謹上書于中丞閣下。近日蒙您新制的《首楞嚴經疏序》，特意賜予我拜讀。鴻儒大士嘉獎贊嘆這寶貴的佛法，我這淺學的僧人得以窺見其中的精妙法句，身心感到舒適喜悅，智慧也因此增進明朗。我頂戴奉行，依教歸順，內心充滿慶幸。我私下認為，《大佛頂如來密因修證了義諸菩薩萬行首楞嚴經》是菩薩修行的法門，是諸佛的心印。它闡明了有為法即是塵沙般的妙用，迴歸無相即是法界真實的根源。它既不是有，也不是空，超越了言語名相的束縛。它展現了因地修行，揭示了果地證悟，分出了菩薩修行的各個階位，使其神妙變化。境界不妨礙心性，迷惑不妨礙智慧。七大的體性廣大而無所依賴，八還的法門歸還而無所從來。因此，它能夠了悟真如之心，止息虛妄的根本，生起方便智慧，宣說秘密的語言。萬法因此圓融，諸佛因此自在。它進入了不二的二諦，領悟了不空的「三空」（指空、無相、無作）。多麼偉大啊，這真實的宗義，真是不可思議！於是有高士大德，著述疏章，明晰地闡釋了其中的秘義，簡要地談論了佛的旨意。恭敬地認為中丞您深入佛的知見，理解佛法的因緣，學習佛的修行，祛除執著有和空的毛病，宣揚法性實相，融會貫通生起和滅亡的開端。您是護法的城墻，是不請自來的益友。您所作的序言，弘揚闡述了佛教的教義，為後世樹立了典範，為長夜冥暗指明瞭火炬。惟凈我，一向承蒙您的關照，有幸拜讀您的奇文，銘記您的恩情，內心歡欣鼓舞，無法用言語表達。惟凈頓首。
《首楞嚴義疏注經卷第一(之一)》
長水沙門子璇集
稽首頂禮我的大師，十方調御世尊（指佛），《佛頂首楞嚴》（指《首楞嚴經》），大覺如來藏（指如來藏自性），圓滿光明的諸位聖眾，以上首的龍尊王（護法龍天），常開闢大慈悲之門，救護攝受一切眾生。
【English Translation】 English version: May it universally extend to the supreme fruit. (Referring to the hope that the merit of this scripture can enable all beings to universally obtain supreme fruition.)
Written in the Dongxuan study on the twenty-first day of the tenth lunar month, Xin Chou day, of the Gengwu year of the Qinglong reign, the eighth year of the Tiansheng era of the Great Song Dynasty.
The Tripitaka Master, Grand Master of Guangfan, awarded the Purple Robe, Wei Jing, respectfully submits this letter to Your Excellency, the Vice Minister. Recently, I was honored to receive and read Your Excellency's newly composed preface to the 'Subcommentary on the Shurangama Sutra'. The eminent scholars and great masters praised and admired this precious vehicle of Dharma. I, a humble monk with shallow learning, was able to glimpse the exquisite Dharma verses within, bringing comfort and joy to my body and mind, and increasing my wisdom and clarity. I respectfully uphold and follow it, feeling fortunate and grateful. I humbly believe that the 'Great Buddha Crown, Secret Cause of the Tathagata, Perfect Enlightenment of Cultivation, Shurangama Sutra of the Myriad Practices of All Bodhisattvas' is the Dharma gate for Bodhisattvas to cultivate, and the mind-seal of all Buddhas. It elucidates that conditioned dharmas are like the wonderful functions of countless sands, and returning to the unconditioned is the true source of the Dharma realm. It is neither existent nor non-existent, transcending the limitations of words and names. It reveals the cultivation in the causal stage and unveils the enlightenment in the fruition stage, distinguishing the various stages of Bodhisattva practice, making it wonderfully transformative. The realm does not obstruct the mind, and delusion does not hinder wisdom. The nature of the Seven Great Elements is vast and independent, and the method of the Eight Returns returns without origin. Therefore, it can realize the mind of True Thusness, cease the root of delusion, generate expedient wisdom, and proclaim secret languages. All dharmas are thereby perfectly integrated, and all Buddhas are thereby at ease. It enters the non-dual Two Truths and comprehends the non-empty Three Emptinesses (referring to emptiness, signlessness, and non-action). How great is this true doctrine, truly inconceivable! Thus, there are noble scholars who have written subcommentaries, clearly explaining the secret meanings within, and briefly discussing the Buddha's intent. I respectfully believe that Your Excellency, the Vice Minister, has deeply entered the Buddha's knowledge and vision, understands the causes and conditions of the Dharma, learns the Buddha's practice, eliminates the faults of attachment to existence and non-existence, proclaims the Dharma nature and reality, and harmonizes the beginning and end of arising and ceasing. You are a fortress protecting the Dharma, and an uninvited beneficial friend. Your preface widely elucidates the Buddhist teachings, setting an example for future generations, and illuminating the darkness of the long night. I, Wei Jing, have always been under your care, and am fortunate to read your extraordinary writing, remembering your kindness, and feeling joyful and unable to express it in words. Wei Jing bows respectfully.
Subcommentary on the Meaning of the Shurangama Sutra, Volume 1 (Part 1)
Collected by the Shramana Zi Xuan of Changshui
I bow in reverence to my great teacher, the World Honored One, the Tamer of the Ten Directions (referring to the Buddha), the 'Buddha Crown Shurangama' (referring to the 'Shurangama Sutra'), the Treasury of the Tathagata of Great Enlightenment (referring to the Tathagatagarbha nature), the perfectly luminous assembly of all sages, and the Dragon Kings who are the leaders (Dharma-protecting dragons), who constantly open the gate of great compassion, saving and embracing all sentient beings.
者 愿垂加護我 顯說妙難思 普共諸含靈 速證真如海
將釋此經。十門分別。一教起因緣。二藏乘分攝。三教義分齊。四所被機宜。五能詮體性。六所詮宗趣。七教跡前後。八傳譯時年。九通釋名題。十別解文義。
初中二。一總。二別。總者。謂酬因酬請。顯理度生。一代教興皆由此矣。若原佛本意。唯為一大事因緣。欲令眾生開示悟入佛之知見。雖三車通許唯賜白牛。但為一乘無三及二也。別者。有十。故說此經。一為克示真三昧故。謂阿難遭難。蓋無真定。故請諸佛得成菩提妙奢摩他三摩禪那最初方便。及佛告許。云有三摩提。名大佛頂首楞嚴王具足萬行。十方如來一門超出妙莊嚴路。至於再請責己將謂惠我偈贊希有等。乃至如來諷嘆名金剛王如幻三昧。敕說圓通文殊揀顯指三世佛同此一門。道場加行。成就聖位。立此經名。破滅七趣。辨識諸魔。皆為此也。二為廣破諸妄執故。謂阿難執妄迷真。匿王執常為斷。七處徴詰。三疑拒諍。佛再語云。若汝執吝分別覺觀為汝心等。故約心見二門隨執廣破。此之執相不離人法也。三為開顯妙明心故。謂阿難初請三昧。佛先審問發心。既陳愛見之源。全迷真實之體。遂云。眾生無始生死相續皆由不知常住真心。此真妙明。即是菩提涅槃元清凈體
【現代漢語翻譯】 現代漢語譯本 愿您慈悲加持於我， 彰顯這精妙深奧、難以思議的法。 普遍地與一切有情眾生， 迅速證悟真如之海。
將要解釋這部經，分為十個方面：一、教法興起的因緣；二、屬於哪個藏、哪個乘；三、教義的範疇；四、所教化的根機；五、能詮釋的體性；六、所詮釋的宗旨；七、教法的先後順序；八、翻譯的時間；九、總的解釋經名；十、分別解釋經文的意義。
首先，在教起因緣中，分為總說和別說。總的說來，是指酬報因緣、酬報請法，彰顯真理、度化眾生。一代時教的興起都由此而來。如果追溯佛陀的本意，只是爲了一件大事因緣，想要讓眾生開示悟入佛的知見。雖然用三車來普遍允許，最終只賜予白牛車。只是爲了唯一佛乘，沒有三乘和二乘的分別。別說則有十種因緣，所以宣說此經：一、爲了明確指示真正的三昧（Samadhi，禪定）的緣故。阿難（Ananda，佛陀的十大弟子之一）遭遇災難，是因為沒有真正的禪定。所以阿難請問諸佛成就菩提（Bodhi，覺悟）的微妙奢摩他（Śamatha，止）、三摩（Samāpatti，等至）、禪那（Dhyāna，禪那）最初的方便法門，佛陀也答應了，說有三摩提（Samādhi，禪定），名為大佛頂首楞嚴王（Śūraṅgama，勇健行）具足萬行，十方如來都是通過這一法門超出，到達妙莊嚴的道路。以至於阿難再次請求，責備自己，認為佛陀給予的偈頌讚嘆非常稀有等等。乃至如來讚歎此定名為金剛王如幻三昧（Vajra-rāja-māyā-samādhi，如金剛般堅固、如幻般不實的禪定）。敕令宣說圓通法門，文殊（Mañjuśrī，智慧的象徵）菩薩揀選顯明，指出過去、現在、未來三世諸佛都是通過這一法門。道場中修行，成就聖位，建立這部經的名字，破滅七趣（七種輪迴的去處），辨識各種魔，都是爲了這個緣故。二、爲了廣泛破除各種虛妄執著的緣故。阿難執著虛妄而迷惑了真性，波斯匿王（Prasenajit，古印度憍薩羅國國王）執著常，認為是斷滅。佛陀在七個地方進行征詰，阿難三次懷疑並爭辯。佛陀再次說，如果你們執著于分別覺觀，認為這是你們的心等等。所以從心和見兩個方面，隨著執著而廣泛破斥。這種執著的相，不離人法二執。三、爲了開顯妙明真心（Ālaya-vijñāna，阿賴耶識）的緣故。阿難最初請求三昧，佛陀首先審問他的發心。既然陳述了愛見的根源，完全迷惑了真實的本體。於是說，眾生無始以來生死相續，都是由於不知道常住真心。這個真心妙明，就是菩提涅槃（Nirvana，寂滅）原本清凈的本體。
【English Translation】 English version May you bestow your compassionate protection upon me, Revealing this subtle, profound, and inconceivable Dharma. Universally with all sentient beings, Swiftly realize the ocean of Suchness (Tathata).
In explaining this Sutra, there are ten aspects to distinguish: 1. The causes and conditions for the arising of the teachings; 2. Which Tripitaka (collection of Buddhist scriptures) and vehicle (Yana) it belongs to; 3. The scope of the teachings; 4. The capacities of those being taught; 5. The nature of what is being explained; 6. The purpose of what is being explained; 7. The order of the teachings; 8. The year of translation; 9. A general explanation of the title; 10. A separate explanation of the meaning of the text.
Firstly, within the causes and conditions for the arising of the teachings, there is a general explanation and a specific explanation. Generally speaking, it refers to repaying causes and conditions, repaying the request for Dharma, revealing truth, and liberating sentient beings. The arising of all the teachings of a lifetime comes from this. If we trace back to the original intention of the Buddha, it is only for one great cause and condition, wanting to enable sentient beings to open, show, awaken, and enter the knowledge and vision of the Buddha. Although the three vehicles are universally permitted, only the white ox cart is ultimately bestowed. It is only for the One Vehicle, without the distinction of three or two. Specifically, there are ten causes and conditions, therefore this Sutra is spoken: 1. For the sake of clearly indicating true Samadhi (禪定). Ananda (阿難), encountered difficulty because he lacked true Samadhi. Therefore, Ananda requested the initial expedient methods of the wondrous Śamatha (奢摩他), Samāpatti (三摩), and Dhyāna (禪那) by which all Buddhas attain Bodhi (菩提). The Buddha also agreed, saying there is a Samadhi (三摩提) called the Great Buddha Crown Śūraṅgama King (大佛頂首楞嚴王), complete with myriad practices, by which the Tathagatas (如來) of the ten directions transcend through one gate, reaching the path of wondrous adornment. As for the repeated request and blaming himself, thinking that the verses and praises given by the Buddha were rare and wonderful, and even the Tathagata praising this Samadhi as the Vajra-rāja-māyā-samādhi (金剛王如幻三昧). Ordering the explanation of the perfect penetration, Mañjuśrī (文殊) Bodhisattva selecting and revealing, pointing out that the Buddhas of the past, present, and future all pass through this one gate. Cultivating in the Bodhimanda (道場), accomplishing the holy position, establishing the name of this Sutra, destroying the seven destinies (七趣), and distinguishing various demons are all for this reason. 2. For the sake of widely refuting various false attachments. Ananda was attached to the false and deluded about the true nature, King Prasenajit (波斯匿王) was attached to permanence, considering it annihilation. The Buddha questioned him in seven places, and Ananda doubted and argued three times. The Buddha said again, if you are attached to discriminating awareness and consider it to be your mind, etc. Therefore, from the two aspects of mind and seeing, he widely refuted according to the attachments. This aspect of attachment is inseparable from the attachment to self and Dharma. 3. For the sake of revealing the wondrously bright true mind (妙明真心). Ananda initially requested Samadhi, and the Buddha first examined his aspiration. Since he stated the source of love and seeing, he was completely deluded about the true essence. Therefore, it is said that sentient beings have been continuously undergoing birth and death since beginningless time, all because they do not know the permanent true mind. This true mind is wondrously bright, and it is the original pure essence of Bodhi and Nirvana (菩提涅槃).
。故阿難自責不知寂常。如來許可發妙明性。先就心見二門乍徴乍顯。后約三科七大分明顯會。令於法法咸見性常俱遍俱融含攝無礙。眾皆領悟。自知心遍十方。諸所有物皆即菩提妙體。元明心遍含裹十虛。身土虛空了無所得。唯一本妙常住不滅。洎滿慈疑于有相慶喜再責因緣。佛隨開示令得知見矣。四為決斷眾疑網故。謂佛顯示真見。阿難隨見疑生。或縮斷。離身。因緣。自爾。和合。非合。執相疑性。諸大遍圓。滅妄生妄成真不真。修無常因獲常住果。疑網既眾。佛隨斷之矣。五為辨析修行門故。謂佛廣示藏體。慶喜深解現前舉喻。天王賜與華屋雖知所賜將入無門。已悉多聞不逮修習。故請問云。從何攝伏疇昔攀緣入佛知見。佛舉二義決定。以為發覺初心。謂止及觀。斯為要也。初令以湛旋妄成不生滅。次令審詳煩惱知根降伏。一根既反余根自旋。諸妄銷亡不真何待。六為分別邪正行故。謂阿難已悟修行。後代罔知邪正。雖期正道多陷邪宗。水灌漏卮若為取滿。慶喜請云。眾生去佛漸遠。邪師說法至多。欲令心入佛乘遠魔無退。佛舉四種明誨諸聖同途。戒根不虧。定慧可據。如其不切清禁。禪慧洪深。鬼屬魔民斯難逭免。祈進卻步。誠可悲夫。七為顯咒功能勝故。謂慶喜難在登伽。如來遣咒往救。承力雖至密言闕
【現代漢語翻譯】 因此，阿難（Ananda，佛陀的十大弟子之一，以博聞強記著稱）自責未能了知寂靜常住的真性。如來（Tathagata，佛陀的稱號之一）允許他啓發微妙光明的自性。首先從心和見這兩個方面入手，時而提問，時而顯現。然後，通過五蘊（Pancha Skandha，構成個體存在的五種要素：色、受、想、行、識）和七大（Sapta Mahabhuta，地、水、火、風、空、見、識）來詳細地闡明，使他們在一切法中都能見到自性常住、周遍、融合、含攝而無礙。大眾都領悟了，自己知道心遍及十方，一切事物都是菩提（Bodhi，覺悟）的妙體。原本光明的心遍及幷包含整個虛空，身、國土和虛空都了無所得，唯有一本妙常住而不滅的真性。等到滿慈（Purna Maitrayani-putra，佛陀的十大弟子之一，以善於說法著稱）對有相產生疑惑，慶喜（Ananda的別名）再次追問因緣時，佛陀隨之開示，使他們得知見性的道理。 第四，爲了決斷大眾的疑惑和迷網，佛陀顯示了真見，而阿難隨著所見產生了疑惑，或者認為真見可以縮短、離開身體，或者認為是因緣、自然、和合、非和合所致。他們執著于現象，懷疑自性，對諸大周遍圓融、滅妄生妄、成真不真、修無常因獲得常住果等問題感到困惑。由於疑惑眾多，佛陀就隨之加以決斷。 第五，爲了辨析修行的門徑，佛陀廣泛地闡述了藏體（Tathagatagarbha，如來藏），慶喜深刻地理解了眼前所舉的譬喻。就像天王賜予華麗的房屋，雖然知道是賜予的，但卻找不到進入的門徑。已經充分聽聞佛法，卻趕不上實際的修習。所以他請問說：『從何處攝伏往昔的攀緣心，才能進入佛的知見？』佛陀提出了兩種確定的方法，作為發覺初心的關鍵，那就是止（Samatha，止息雜念）和觀（Vipassana，觀察實相），這是最重要的。首先，要用湛然的真心來回旋妄念，使之成為不生不滅的真性。其次，要仔細地審察煩惱的根源，從而降伏它。一旦一個根源被轉化，其餘的根源自然也會隨之轉化。當一切妄念都消失時，不真又有什麼可等待的呢？ 第六，爲了分別邪正的修行，阿難已經領悟了修行的方法，但後代的人們卻不知道什麼是邪，什麼是正。雖然期望走上正道，卻大多陷入邪宗。就像用水灌注有漏洞的瓶子，又怎麼能裝滿呢？慶喜請問說：『眾生離佛越來越遠，邪師的說法越來越多，要如何才能使心進入佛乘，遠離魔障而不退轉呢？』佛陀提出了四種明確的教誨，這是諸聖共同遵循的道路。如果戒律的根本沒有虧損，那麼定（Samadhi，禪定）和慧（Prajna，智慧）就可以有所依據。如果不能嚴格遵守清凈的禁戒，即使禪定和智慧再深厚，也難以避免成為鬼神和魔民的眷屬。祈求進步卻反而退步，真是可悲啊！ 第七，爲了彰顯咒語的功能殊勝，慶喜被登伽女（Matangi，一位印度女子，試圖用咒語迷惑阿難）所困，如來派遣咒語前去營救。雖然憑藉咒語的力量及時趕到，但由於密語有所缺失
【English Translation】 Therefore, Ananda (one of the Buddha's ten principal disciples, known for his excellent memory) blamed himself for not knowing the nature of stillness and permanence. The Tathagata (one of the titles of the Buddha) permitted him to awaken his wondrously bright nature. He first started with the two aspects of mind and seeing, sometimes questioning, sometimes revealing. Then, through the Five Skandhas (Pancha Skandha, the five aggregates that constitute individual existence: form, feeling, perception, mental formations, and consciousness) and the Seven Great Elements (Sapta Mahabhuta, earth, water, fire, wind, space, seeing, and consciousness), he explained in detail, enabling them to see in all dharmas the nature of permanence, pervasiveness, fusion, inclusion, and unobstructedness. The assembly all understood that they knew their minds pervaded the ten directions, and that all things were the wondrous essence of Bodhi (Enlightenment). The original bright mind pervaded and contained all of space, and there was nothing to be gained from the body, land, and space. There was only one fundamental, wondrous, permanent, and indestructible true nature. When Purna Maitrayani-putra (one of the Buddha's ten principal disciples, known for his eloquence) doubted the existence of phenomena, and Ananda (another name for Ananda) questioned the causes and conditions again, the Buddha then explained, enabling them to understand the principle of seeing the nature. Fourth, in order to resolve the doubts and confusions of the assembly, the Buddha revealed true seeing, but Ananda, following what he saw, generated doubts, either thinking that true seeing could be shortened, separated from the body, or caused by conditions, nature, combination, or non-combination. They were attached to phenomena, doubted the nature, and were confused about the pervasiveness and completeness of the Great Elements, the extinguishing of delusion and the arising of delusion, the becoming of truth and non-truth, and the attainment of permanent results through the cultivation of impermanent causes. Because there were many doubts, the Buddha then resolved them accordingly. Fifth, in order to distinguish the paths of practice, the Buddha extensively explained the Tathagatagarbha (the Womb of the Tathagata), and Ananda deeply understood the analogy presented before him. It was like a heavenly king bestowing a magnificent house, but although one knew it was bestowed, one could not find the way to enter. Having fully heard the Dharma, one could not keep up with the actual practice. Therefore, he asked: 'From where can one subdue the clinging mind of the past in order to enter the Buddha's knowledge and vision?' The Buddha presented two definite methods as the key to awakening the initial mind, which are Samatha (cessation of wandering thoughts) and Vipassana (observation of reality), which are the most important. First, one must use the clear and true mind to revolve the deluded thoughts, transforming them into the true nature of non-birth and non-death. Second, one must carefully examine the root of afflictions in order to subdue them. Once one root is transformed, the remaining roots will naturally transform as well. When all deluded thoughts disappear, what is there to wait for that is not true? Sixth, in order to distinguish between correct and incorrect practice, Ananda had already realized the method of practice, but later generations did not know what was incorrect and what was correct. Although they hoped to embark on the correct path, they mostly fell into heretical sects. It was like pouring water into a leaky bottle, how could it be filled? Ananda asked: 'As sentient beings become increasingly distant from the Buddha, there are more and more heretical teachers preaching. How can one enable the mind to enter the Buddha's vehicle, stay away from demonic obstacles, and not regress?' The Buddha presented four clear teachings, which are the common path followed by all sages. If the root of precepts is not deficient, then Samadhi (meditation) and Prajna (wisdom) can have a basis. If one cannot strictly observe pure precepts, even if meditation and wisdom are profound, it is difficult to avoid becoming a member of ghosts and demons. Praying for progress but instead regressing is truly lamentable! Seventh, in order to highlight the supreme function of mantras, Ananda was trapped by Matangi (an Indian woman who tried to bewitch Ananda with a mantra), and the Tathagata sent a mantra to rescue him. Although the power of the mantra arrived in time, the secret words were incomplete
聞。況能潛護根門防閑宿習。齋戒不稟而自備。果證不遠而可得。消難獲利。自行化他。因人果人。靡不由此而辨其事也。八為證入有階降故。謂理絕修證。事存階漸。偏一則病空有。圓通則融真俗。故不損寂滅而建立諸位。阿難知機為請。如來就行開示。始從漸次終乎極果。于無生忍中立五十七位。不斷而斷惑障必亡。非證而證神用斯備。豈同魔外都無位次耶。文云。是種種地。皆以金剛觀察如幻十種深喻。奢摩他中用諸如來毗婆舍那。清凈修證。漸次深入耳。九為廣示諸魔境故。謂修禪觀人靡不有初。而鮮克有終者。蓋不諳其魔境妄生取著。不了唯心遂派諸道。佛慈無緣不問自說。觀中破陰每陰十種。五十境界分析邪源。末代修禪免為所惑。十為究盡妄想源故。謂五陰諸經皆說。未聞五妄想成。今明破一陰時出一妄想。破則從粗至細。起則自細現粗。其之根源唯一識陰。識陰無體。但是圓常。文云。湛入合湛歸識邊際。既知五陰咸是妄想。五陰攝法何所不該。論云。一切諸法唯依妄念而有差別。若離心念則無一切境界之相也。由斯十意而說此經。
二藏乘分攝者。謂三藏之中修多羅攝。二藏之中菩薩藏攝若此攝彼則兼該二三。持戒證果有小乘故。徴難辨析最明顯故諸乘之中一乘所攝。若此攝彼亦該諸乘。十
【現代漢語翻譯】 現代漢語譯本：聽聞佛法，更何況能夠默默地守護六根，防止過去的習氣作祟。即使不特別強調齋戒，也能自然而然地做到。證得佛果並非遙不可及。消除災難，獲得利益，自己修行，教化他人，無論是因地修行還是果地修行，沒有哪一樣不是通過這些方法來辨明其事的。第八個原因是，爲了證明證入佛境是有階梯和次第的。要知道，從理上來說，修行和證悟是超越階梯次第的，但從事實上來說，階梯次第是存在的。偏執于空或有都會產生弊病，只有圓融通達才能融合真諦和俗諦。因此，在不損害寂滅的境界下，建立各種果位。阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）善於把握時機，主動請教，如來（Tathagata，佛陀的稱號之一）就順應他的請求進行開示，從漸修的次第開始，最終達到最高的果位。在無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的深刻體悟）中，設立五十七個果位。不斷除而斷除，煩惱和障礙必然消亡；非證而證，神通和妙用自然具備。這怎麼能和那些外道（Tirthika，佛教以外的其他宗教或哲學流派）一樣，根本沒有果位次第呢？經文中說：『這些種種地，都是用金剛（Vajra，比喻堅固、銳利）智慧來觀察如幻的十種深刻比喻，在奢摩他（Samatha，止觀中的止，即禪定）中運用諸如來（Tathagata，佛陀的稱號之一）的毗婆舍那（Vipassana，止觀中的觀，即智慧）來清凈修行和證悟，逐漸深入。』第九個原因是，爲了廣泛地揭示各種魔境。要知道，修習禪觀的人沒有誰不是從初學開始的，但很少有人能夠堅持到最後。這是因為他們不瞭解魔境，妄生執著，不明白一切唯心所現，於是就分出了各種不同的道。佛陀（Buddha，覺悟者）慈悲無緣，不問自說，在觀照五陰（Skandha，構成人身的五種要素：色、受、想、行、識）的過程中，每一陰都有十種魔境，總共五十種境界，以此來分析邪惡的根源，使末法時代的修行人免受迷惑。第十個原因是，爲了徹底探究妄想的根源。要知道，五陰（Skandha，構成人身的五種要素：色、受、想、行、識）在各種經典中都有闡述，但從未聽說過五種妄想的形成。現在說明，破除一陰時，就會出現一種妄想。破除妄想是從粗到細，生起妄想是從細到粗。而妄想的根源只有一個，那就是識陰（Vijnana-skandha，識別和判斷的心理功能）。識陰（Vijnana-skandha，識別和判斷的心理功能）沒有實體，只是圓滿常住的。經文中說：『湛入合湛，歸識邊際。』既然知道五陰（Skandha，構成人身的五種要素：色、受、想、行、識）都是妄想，那麼五陰（Skandha，構成人身的五種要素：色、受、想、行、識）所包含的法又有什麼不能涵蓋呢？論中說：『一切諸法唯依妄念而有差別，若離心念則無一切境界之相也。』因為這十個原因，所以宣說這部經典。 二藏乘分攝者。謂三藏之中修多羅攝。二藏之中菩薩藏攝若此攝彼則兼該二三。持戒證果有小乘故。徴難辨析最明顯故諸乘之中一乘所攝。若此攝彼亦該諸乘。十 現代漢語譯本：從經藏和乘的角度來歸納，《楞嚴經》屬於三藏（Tripitaka，佛教經典的總稱，分為經、律、論三部分）中的經藏（Sutra Pitaka，佛陀的教義），屬於二藏（指聲聞藏和菩薩藏）中的菩薩藏（Bodhisattva Pitaka，菩薩所修行的經典）。如果說《楞嚴經》屬於經藏或菩薩藏，那麼它也兼顧了其他兩藏或三藏的內容。因為持戒和證果是小乘（Hinayana，佛教的一個主要流派，注重個人解脫）的特點，而《楞嚴經》對這些方面的辨析非常明顯。在諸乘（指不同的修行道路或層次）之中，《楞嚴經》屬於一乘（Ekayana，佛教的最高教義，認為所有修行最終都將導向成佛）。如果說《楞嚴經》屬於一乘，那麼它也涵蓋了其他諸乘的內容。總共有十個原因。
【English Translation】 English version: Hearing the Dharma, how much more so can one silently guard the root faculties, preventing the resurgence of past habits. Even without specifically emphasizing precepts and abstinence, one can naturally fulfill them. Attaining the fruit of enlightenment is not far off and can be achieved. Eliminating difficulties and gaining benefits, practicing oneself and transforming others, whether it's cultivation at the causal stage or the fruition stage, there is nothing that cannot be discerned through these methods. The eighth reason is to demonstrate that entering enlightenment has stages and gradations. It should be known that, in terms of principle, cultivation and realization transcend stages and gradations, but in terms of fact, stages and gradations exist. Being biased towards emptiness or existence will create problems; only through complete and thorough understanding can one integrate truth and convention. Therefore, without diminishing the state of stillness and extinction, various positions are established. Ananda (one of the ten great disciples of the Buddha, known for his exceptional memory) is skilled at seizing opportunities and proactively asks for guidance, and the Tathagata (one of the titles of the Buddha) responds to his request by giving instructions, starting from gradual cultivation and ultimately reaching the highest fruit. Within the Unborn Dharma-kshanti (profound realization of the non-arising and non-ceasing of all dharmas), fifty-seven positions are established. By cutting off without cutting off, afflictions and obstacles will inevitably vanish; by realizing without realizing, spiritual powers and wonderful functions will naturally be equipped. How can this be the same as those external paths (Tirthikas, religious or philosophical schools outside of Buddhism) that have no positions or gradations at all? The text says: 'These various grounds are all using Vajra (a metaphor for firmness and sharpness) wisdom to observe the ten profound metaphors that are like illusions, using the Vipassana (insight) of all Tathagatas (one of the titles of the Buddha) within Samatha (concentration) to purify cultivation and realization, gradually deepening.' The ninth reason is to widely reveal the various demonic states. It should be known that there is no one who cultivates Chan contemplation who does not start as a beginner, but few are able to persist to the end. This is because they do not understand the demonic states, falsely generate attachments, and do not understand that everything is manifested by the mind alone, thus dividing into various different paths. The Buddha (the awakened one) is compassionate without conditions, speaking without being asked, and in the process of contemplating the five Skandhas (the five aggregates that constitute a person: form, sensation, perception, volition, consciousness), each Skandha has ten demonic states, a total of fifty states, in order to analyze the source of evil, so that practitioners in the Dharma-ending age can avoid being misled. The tenth reason is to thoroughly investigate the source of delusion. It should be known that the five Skandhas (the five aggregates that constitute a person: form, sensation, perception, volition, consciousness) are explained in various scriptures, but the formation of the five delusions has never been heard of. Now it is explained that when one Skandha is broken, a delusion will appear. Breaking delusions is from coarse to fine, and arising delusions is from fine to coarse. And the source of delusion is only one, which is the Vijnana-skandha (the aggregate of consciousness, the psychological function of recognition and judgment). The Vijnana-skandha (the aggregate of consciousness, the psychological function of recognition and judgment) has no substance, it is only complete and permanent. The text says: 'Plunging into the still, merging with the still, returning to the boundary of consciousness.' Since it is known that the five Skandhas (the five aggregates that constitute a person: form, sensation, perception, volition, consciousness) are all delusions, then what is not encompassed by the dharmas contained in the five Skandhas (the five aggregates that constitute a person: form, sensation, perception, volition, consciousness)? The treatise says: 'All dharmas are differentiated only by delusional thoughts, and if there is no thought of mind, then there is no appearance of any realm.' Because of these ten reasons, this scripture is spoken. Regarding the classification by Tripitaka and Yana, the Surangama Sutra belongs to the Sutra Pitaka (the collection of the Buddha's teachings) within the Tripitaka (the three baskets of Buddhist scriptures: Sutra, Vinaya, and Abhidharma), and to the Bodhisattva Pitaka (the collection of teachings for Bodhisattvas) within the two Pitakas (referring to the Sravaka Pitaka and the Bodhisattva Pitaka). If the Surangama Sutra belongs to the Sutra Pitaka or the Bodhisattva Pitaka, then it also takes into account the contents of the other two or three Pitakas. Because upholding precepts and realizing the fruit are characteristics of the Hinayana (a major branch of Buddhism, focusing on individual liberation), and the Surangama Sutra's analysis of these aspects is very clear. Among the various Yanas (referring to different paths or levels of practice), the Surangama Sutra belongs to the Ekayana (the highest teaching of Buddhism, which believes that all practices will ultimately lead to Buddhahood). If the Surangama Sutra belongs to the Ekayana, then it also encompasses the contents of the other Yanas. There are a total of ten reasons.
二分中契經方廣二分所攝。攝彼如前。
三教義分齊者。依賢首大師。二義分別。一約教詮法通局顯分齊。謂以義分教。教類有五。一小乘教。但說我空。縱少說法空亦不明顯。但依六識三毒。建立染凈根本。未盡法源。故多諍論。二大乘始教。亦名分教。但說諸法皆空。未盡大乘法理。故名為始但說一切法相。有不成佛。故名為分。三大乘終教。亦名實教。說如來藏隨緣成阿梨耶識。緣起無性。一切皆如。定性二乘無性闡提悉當成佛。方盡大乘至極之說。故名為終以稱實理。故名為實。四大乘頓教。總不說法相。唯辨真性。亦無八識差別之相。呵教勸離。毀相泯心。但一念不生即名為佛。不依地位漸次。故說為頓。五一乘圓教。所說唯是法界。性海圓融緣起無礙。相即相入。帝網重重主伴無盡也。若於五中顯此經分齊。正唯終教。兼于頓圓。若將此經與五教互相攝者。五唯后三攝此。此總攝彼諸教。二約法生起本末顯分齊。依起信論。明諸染法。本末五重。論中。初唯一心為本源。二依一心開二門。一心真如門。所謂心性不生不滅。二心生滅門。謂依如來藏與生滅合名阿梨耶識。三依此識明二義。一覺義。謂心體離念等。二不覺義。謂不如實知真如法一不覺心動等。四依后義生三細。一依不覺故心動名業相。
【現代漢語翻譯】 現代漢語譯本 二分中，此經屬於契經（Sūtra，佛經）和方廣（Vaipulya，廣大的）二分所攝。攝彼如前（意為：包含的內容如前所述）。
三、教義分齊（教義的分類和界限）：依據賢首大師的觀點，從兩個方面進行區分。一、從教義所詮釋的法理的普遍性和侷限性來區分。用義理來劃分教派，教派類別有五種：一、小乘教（Hinayana）。只說『我空』（Anatta，無我），即使少量說法空，也不明顯。只依據六識（Six Consciousnesses）和三毒（Three Poisons，貪嗔癡）建立染凈的根本，沒有窮盡法理的根源，所以多有爭論。二、大乘始教（Mahayana Initial Teaching），也叫分教。只說諸法皆空（Sunyata，空性），沒有窮盡大乘法理，所以稱為『始』；只說一切法相，有不能成佛的情況，所以稱為『分』。三、大乘終教（Mahayana Final Teaching），也叫實教。說如來藏（Tathagatagarbha）隨緣成為阿梨耶識（Alaya-vijñana），緣起無自性，一切皆如（Tathata，真如）。斷定二乘（聲聞和緣覺）和無性闡提（Icchantika，斷善根者）都應當成佛，窮盡了大乘最極的說法，所以稱為『終』，因為符合真實之理，所以稱為『實』。四、大乘頓教（Mahayana Sudden Teaching）。總的來說不說法相，只辨別真性，也沒有八識（Eight Consciousnesses）差別的相狀。呵斥教義，勸人遠離，毀壞相狀，泯滅心念，只要一念不生就稱為佛。不依據地位漸次修行，所以說是『頓』。五、一乘圓教（Ekayana Perfect Teaching）。所說的唯有法界（Dharmadhatu），性海圓融，緣起無礙，相即相入，如帝釋天的因陀羅網一樣重重無盡。如果在五教中顯示此經的分齊，正是屬於終教，兼及頓教和圓教。如果將此經與五教互相包含，五教中只有后三種（終、頓、圓）包含此經，而此經總攝彼諸教。
二、從法生起的本末來顯示分齊。依據《起信論》（Awakening of Faith in the Mahayana）說明諸染法（染污法）的本末五重。論中，最初唯一心為本源。二、依據一心開出二門：一心真如門（One Mind True Thusness Gate），即心性不生不滅；二、心生滅門（One Mind Birth and Death Gate），即依據如來藏與生滅法和合，名為阿梨耶識。三、依據此識說明二義：一、覺義（Enlightenment Meaning），即心體遠離妄念等；二、不覺義（Non-Enlightenment Meaning），即不如實知真如法一，不覺心動等。四、依據后義（不覺義）產生三細（Three Subtle Appearances）：一、依據不覺的緣故，心動，名為業相（Karma Appearance）。
【English Translation】 English version In the two divisions, this scripture is included in the two divisions of Sūtra (discourses of the Buddha) and Vaipulya (extensive). Its inclusion is as previously stated.
Three, the classification and boundaries of teachings: According to the Venerable Master Xian Shou, there are two ways to distinguish them. First, distinguish them based on the universality and limitations of the Dharma explained by the teachings. Dividing the teachings by their meanings, there are five categories of teachings: First, the Hinayana (Small Vehicle) teaching. It only speaks of 『Anatta』 (selflessness). Even if it speaks of emptiness a little, it is not obvious. It only establishes the roots of defilement and purity based on the Six Consciousnesses and the Three Poisons (greed, hatred, and delusion), without exhausting the source of the Dharma, so there are many disputes. Second, the Mahayana Initial Teaching, also called the Partial Teaching. It only speaks of the emptiness of all dharmas (Sunyata), without exhausting the principles of Mahayana Dharma, so it is called 『Initial』; it only speaks of all phenomena, and there are cases where one cannot become a Buddha, so it is called 『Partial』. Third, the Mahayana Final Teaching, also called the Real Teaching. It says that the Tathagatagarbha (Buddha-nature) becomes the Alaya-vijñana (store consciousness) according to conditions, arising without inherent nature, and everything is Suchness (Tathata). It determines that the two vehicles (Sravakas and Pratyekabuddhas) and the Icchantikas (those who have severed their roots of goodness) should all become Buddhas, exhausting the ultimate teachings of Mahayana, so it is called 『Final』; because it accords with the real principle, it is called 『Real』. Fourth, the Mahayana Sudden Teaching. Generally speaking, it does not speak of phenomena, but only distinguishes true nature, and there are no appearances of the differences of the Eight Consciousnesses. It scolds teachings, advises people to leave, destroys appearances, and extinguishes thoughts. As long as a single thought does not arise, it is called a Buddha. It does not rely on gradual practice according to stages, so it is said to be 『Sudden』. Fifth, the Ekayana (One Vehicle) Perfect Teaching. What it speaks of is only the Dharmadhatu (Dharma Realm), the sea of nature is perfectly harmonious, arising without obstruction, interpenetrating and inter-containing, like the net of Indra, endlessly layered. If we show the classification of this scripture among the five teachings, it belongs precisely to the Final Teaching, and also includes the Sudden and Perfect Teachings. If we include this scripture with the five teachings, only the latter three (Final, Sudden, and Perfect) of the five teachings include this scripture, while this scripture includes all those teachings.
Second, showing the classification and boundaries from the origin and end of the arising of dharmas. According to the Awakening of Faith in the Mahayana, it explains the five levels of origin and end of all defiled dharmas. In the treatise, initially, the One Mind is the source. Second, based on the One Mind, two gates are opened: the One Mind True Thusness Gate, which is the nature of mind that neither arises nor ceases; and the One Mind Birth and Death Gate, which is based on the Tathagatagarbha combining with birth and death dharmas, called the Alaya-vijñana. Third, based on this consciousness, two meanings are explained: First, the Enlightenment Meaning, which is the mind-essence being apart from deluded thoughts, etc.; and second, the Non-Enlightenment Meaning, which is not knowing the One True Thusness Dharma as it really is, and the mind moving due to non-enlightenment, etc. Fourth, based on the latter meaning (Non-Enlightenment Meaning), the Three Subtle Appearances arise: First, because of non-enlightenment, the mind moves, called the Karma Appearance.
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(我執分別。上四皆惑)五起業相(業也)六業系苦相(報也)若以諸宗。就此五重顯分齊者。謂人天唯齊業報。小乘齊后四粗。法相極於三細。終頓圓通詮本末。方窮初一心源。初一心源。即此經常住真心性凈明體。經標此心為宗本故。一切因果世界微塵因心成故。二根本中。說為無始菩提涅槃元明體故(第一重)約見約心。或破或會。至於備歷三科七大。咸言妙真如性等。即心真如門。經喻瞪目合手眚見燈光。性明圓故因明發性。識精元明性一切心等。即生滅門(第二重)滿慈致疑。佛舉。本覺明妙。性覺必明。妄為明覺。覺非所明因明立所等。即本覺不覺也。瞭然自知。發真歸元。覺迷迷滅等。即始覺也(第三重)三相四輪。晦昧為空。空晦暗中結暗為色等。即三細(第四重)引起塵勞煩惱。聚緣內搖趣外奔逸。業果眾生二種相續等。即后五粗(第五重)由是。此經具詮本末。學者備覽。足見幽深。
四所被機宜者。依圓覺疏。略有二種。初料揀。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
【現代漢語翻譯】 現代漢語譯本 二、依于動念，所以能見到虛妄的『轉相』（因為心隨境轉）。 三、依于能見，所以境界虛妄顯現，名為『現相』（境界是虛幻的）。 五、依于最後產生的六種粗相：一、智相（依于外境而分別，是與生俱來的法執）。二、相續相（依于智相而生起念頭，相續不斷，是分別的法執）。三、執取相（心中生起執著，是與生俱來的我執）。四、計名字相（是我執的分別作用。以上四種都是迷惑）。五、起業相（造作各種業）。六、業系苦相（承受業報）。 如果用各宗派的觀點，來區分這五重境界，那麼人天道眾生只達到業報的程度，小乘達到后四種粗相，法相宗達到前三種細相。只有終教、頓教、圓教才能詮釋本末，最終窮盡最初一念心源。最初一念心源，就是此經所說的常住真心、性凈明體。經文標明此心為宗本，因為一切因果世界、微塵都是因心而生。 在二根本中，說此心為無始菩提、涅槃的元明體（第一重）。 從見和心的角度，或破斥或融合，乃至詳細歷數三科七大，都說妙真如性等，就是心真如門。經中用瞪眼、合手、眚見燈光來比喻，因為自性光明圓滿，所以因明而發性。識精元明，性一切心等，就是生滅門（第二重）。 滿慈提問，佛陀舉出本覺明妙，性覺必明，妄為明覺，覺非所明因明立所等，就是本覺和不覺。瞭然自知，發真歸元，覺迷迷滅等，就是始覺（第三重）。 三相四輪，晦昧為空，空晦暗中結暗為色等，就是三細相（第四重）。 引起塵勞煩惱，聚緣內搖，趣外奔逸，業果眾生二種相續等，就是后五種粗相（第五重）。 因此，這部經完整地詮釋了本末。學者如果全面研讀，就能體會到其中的幽深。 四、所教化的對象：根據《圓覺疏》，大致有兩種。首先是簡別，然後是普攝。首先是說，那些喜歡執著名相，以文字為解釋的人；那些拘泥於修行位次，高推聖境的人；那些情感偏頗的人。
【English Translation】 English version Two, relying on the movement of thought, one is able to see the illusory 『turning appearance』 (zhuan xiang) (because the mind follows the environment). Three, relying on seeing, the realm appears falsely, called 『appearing appearance』 (xian xiang) (the realm is illusory). Five, relying on the last arising six coarse aspects: One, the appearance of intellect (zhi xiang) (discriminating based on the environment, which is the innate attachment to dharma). Two, the appearance of continuity (xiang xu xiang) (thoughts arising continuously based on the appearance of intellect, which is the discriminating attachment to dharma). Three, the appearance of grasping (zhi qu xiang) (attachment arising in the mind, which is the innate attachment to self). Four, the appearance of calculating names (ji ming zi xiang) (the discriminating function of the attachment to self. The above four are all delusions). Five, the appearance of arising karma (qi ye xiang) (creating various karmas). Six, the appearance of karmic suffering (ye xi ku xiang) (enduring karmic retribution). If we use the viewpoints of various schools to distinguish these five levels, then beings in the realms of humans and gods only reach the level of karmic retribution, the Hinayana reaches the last four coarse aspects, and the Dharmalakshana school reaches the first three subtle aspects. Only the Tiantai, Sudden, and Perfect schools can explain the root and branches, ultimately exhausting the source of the initial thought. The source of the initial thought is the constantly abiding true mind, the pure and bright essence of nature spoken of in this sutra. The sutra marks this mind as the fundamental principle, because all causes and effects, worlds, and dust motes arise from the mind. In the two fundamental aspects, this mind is said to be the primordial bright essence of beginningless Bodhi and Nirvana (first level). From the perspective of seeing and mind, either refuting or integrating, even enumerating the Three Categories and Seven Great Elements in detail, all speak of the wondrous true suchness nature, which is the gate of true suchness of the mind. The sutra uses the analogy of staring eyes, joined hands, and seeing light with cataracts, because the nature is perfectly bright, so the nature is manifested by the cause of brightness. The essence of consciousness is primordially bright, the nature is all minds, which is the gate of arising and ceasing (second level). Purna asks questions, and the Buddha cites the original enlightenment being wonderfully bright, the nature of enlightenment being necessarily bright, falsely taking brightness as enlightenment, enlightenment not being what is enlightened, and the cause of brightness establishing what is enlightened, which are original enlightenment and non-enlightenment. Clearly knowing oneself, generating truth and returning to the source, enlightenment and delusion disappearing, which are initial enlightenment (third level). The three appearances and four wheels, obscurity becoming emptiness, darkness congealing into form in the obscurity of emptiness, which are the three subtle aspects (fourth level). Arousing dust and afflictions, gathering conditions and shaking internally, rushing outwards, the two continuations of karmic results and sentient beings, which are the last five coarse aspects (fifth level). Therefore, this sutra completely explains the root and branches. If scholars study it comprehensively, they can appreciate its profound depth. Four, the beings to be taught: According to the 『Commentary on the Perfect Enlightenment Sutra』, there are roughly two types. First, selection, then universal inclusion. First, those who like to cling to names and forms, and interpret based on the text; those who are attached to the stages of practice and highly praise the holy realms; those who are emotionally biased.
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。一切眾生皆有佛性。俱得聞之無不獲益。謂宿種深者悟入。淺者信解。都無種者亦皆熏成圓頓種性。如華嚴經食金剛喻。若約五性正被菩薩性。及不定性。兼為余性作遠因緣。三聚之中。為正定聚令增妙行。為不定聚令修信心。為邪定人作遠因緣也。
五能詮體性者。略作四門。一隨相門。復二。一聲名句文體。體用假實二相資故。二通攝所詮體。若不詮義文非教故。二唯識門。前二不離識所變故。然有本質影像之異。三歸性門。此識無體唯真如故。四無礙門。心境理事交徹相攝。以一心法有二門故。
六所詮宗趣者。即有通別。初謂統論佛教因緣為宗。以佛聖教自淺至深說一切法不出因緣二字。若佛滅后。賢聖弟子。相承傳習。通大小乘。宗途有五。如起信疏。別明此經者又有總別。總以心境空(遍計如蛇鬼。經云如虛空華本無所有。又經云妄為色空及與聞見)寂(依他如影像等。經云當處出生隨處滅盡等)藏性圓滿(由空寂故圓滿成實。經云此見及緣元是菩提妙凈明體等)凡聖平等為宗(下云迷悟死生了不可得。又聖凡無二路。又生死涅槃皆即狂勞等)。令修行者。忘情(由悟宗故。下云。即汝心
【現代漢語翻譯】 現代漢語譯本：對於那些一接觸言語就自以為是，認為沒有必要學習的人；對於那些自恃天真，輕視厭惡進修學習的人；對於那些固執于先前所聞，捨棄黃金而去撿麻繩的人，以上這些都不是可以教導的對象。反之，如果能改正以上缺點，就都可以成為可教之材。最終普度一切眾生，因為一切眾生皆有佛性，都能從中獲益。對於宿世善根深厚的人，能夠領悟而入道；對於善根淺薄的人，能夠生起信心和理解。即使是完全沒有善根的人，也能通過熏習而種下圓頓的種子。正如《華嚴經》中以食金剛來比喻。如果從五種根性的角度來說，主要是針對菩薩根性和不定性的人，同時也為其他根性的人種下長遠的因緣。在三聚（正定聚、不定聚、邪定聚）之中，能使正定聚的人增長妙行，使不定聚的人修習信心，為邪定聚的人種下長遠的因緣。 五能詮體性，可以概括為四個方面：一是隨相門，又分為兩點：一是聲名句文的體性，因為體和用、假和實兩種相資相成；二是通攝所詮的體性，如果不詮釋意義，文字就不能成為教法。二是唯識門，前兩點都離不開識的變現，但有本質和影像的差別。三是歸性門，這個識沒有自體，唯有真如。四是無礙門，心、境、理、事相互交融，相互攝入，因為一心法具有二門（真如門和生滅門）。 六所詮宗趣，有通途和特別之分。通途而言，佛教以因緣為宗，因為佛陀的聖教，從淺到深，所說的一切法都離不開因緣二字。佛陀滅度后，賢聖弟子們相承傳習，貫通大小乘，宗途有五種，如《起信疏》所說。特別說明這部經的宗趣，又有總的方面和別的方面。總的來說，以心境空（遍計所執性如蛇鬼，經中說『如虛空華本無所有』，又說『妄為色空及與聞見』）、寂（依他起性如影像等，經中說『當處出生隨處滅盡等』）、藏性圓滿（由於空寂的緣故，圓滿成就真實，經中說『此見及緣元是菩提妙凈明體等』）、凡聖平等為宗（下文說『迷悟死生了不可得』，又說『聖凡無二路』，又說『生死涅槃皆即狂勞等』），使修行者忘卻情執（由於領悟宗趣的緣故，下文說『即汝心』）
【English Translation】 English version: Those who, upon encountering language, become self-righteous and deem learning unnecessary; those who rely on their innate abilities, disdaining and loathing further study; those who stubbornly cling to what they have previously heard, abandoning gold for hemp – none of these are suitable recipients of instruction. Conversely, those who can correct these shortcomings can all become teachable. Ultimately, universally liberate all sentient beings, for all sentient beings possess Buddha-nature and can benefit from it. For those with deep roots of merit from past lives, they can awaken and enter the path; for those with shallow roots, they can generate faith and understanding. Even those with no roots at all can, through cultivation, plant the seeds of perfect and immediate enlightenment, just as the Avatamsaka Sutra uses the analogy of eating vajra. From the perspective of the five natures, it primarily targets those with the Bodhisattva-nature and the indeterminate nature, while also planting distant causes for those with other natures. Among the three groups (those destined for rightness, those destined for indeterminacy, and those destined for wrongness), it enables those destined for rightness to increase their wondrous practices, those destined for indeterminacy to cultivate faith, and plants distant causes for those destined for wrongness. The five aspects of the expressive essence can be summarized in four categories: First, the aspect of appearance, which is further divided into two points: one is the essence of sound, name, sentence, and text, because essence and function, falsity and reality, mutually support and complement each other; the second is the essence that universally encompasses what is expressed, because if it does not express meaning, the text cannot become a teaching. Second, the Consciousness-Only aspect, where the previous two points cannot be separated from the transformations of consciousness, but there are differences between essence and image. Third, the aspect of returning to nature, where this consciousness has no self-nature, only True Thusness. Fourth, the aspect of non-obstruction, where mind, object, principle, and phenomena interpenetrate and encompass each other, because the one mind has two gates (the gate of True Thusness and the gate of arising and ceasing). The six aspects of the doctrine and purpose have general and specific aspects. Generally speaking, Buddhism takes causality as its doctrine, because the Buddha's teachings, from shallow to deep, say that all dharmas cannot be separated from the two words of causality. After the Buddha's passing, virtuous and wise disciples inherited and transmitted the teachings, connecting the Mahayana and Hinayana, and there are five paths of doctrine, as stated in the Awakening of Faith Commentary. Specifically explaining the doctrine of this sutra, there are general and specific aspects. Generally speaking, it takes the emptiness of mind and environment (the imagined nature is like a snake or ghost, the sutra says 'like flowers in the sky, originally non-existent', and also says 'falsely creating form, emptiness, and hearing and seeing'), the tranquility (the dependent nature is like an image, the sutra says 'born at the place, ceasing at the place'), the perfection of the treasury-nature (because of emptiness and tranquility, the true is perfectly accomplished, the sutra says 'this seeing and condition are originally the wondrous, pure, and bright essence of Bodhi'), and the equality of ordinary and sage (the following says 'delusion, enlightenment, birth, and death are unattainable', and also says 'there is no second path for sage and ordinary', and also says 'birth, death, and Nirvana are all madness and toil') as its doctrine, so that practitioners forget emotional attachments (because of understanding the doctrine, the following says 'it is your mind')
中狂性自歇。旋流無妄)等佛(由情忘故。經云歇即菩提。即同如來等)觀行速成(文云方便易成就)為趣。又以前趣為宗。令惑業消滅(三緣斷故三因不生)永絕輪迴(若得妙發三摩提者。則妙常寂有無二無無二亦滅)起大神用(不須天眼自然觀見等)安樂(身心快然獲大安隱)自在(一為無量小中現大等)為趣。別有五對。一教義。二事理。三境行四行。寂五寂。用皆初宗后趣。此五亦是從前起后。漸漸相由也。若以要言之。不出解行修證。初解如來藏為宗。行首楞嚴為趣。謂佛許示真修。卻約心見徴解故。次修此真定為宗。證彼藏體為趣。故下請云雖獲大宅要因門入等。
七教跡前後者。佛說此經。非謂一時頓說。說必前後。集者約類總為一部。謂佛初說。匿王在座敘外致疑。破彼斷見。后至阿難疑問七趣。舉琉璃王誅釋種姓。善星比丘妄說法空。二俱生身陷入地獄。琉璃豈非匿王之子。王死為嗣。方誅瞿曇。族姓豈有事之未形而預致問耶。故知此經非一時說。若以文義往定。即法華后。涅槃前也。經文明指耶輸受記持地證經。以義往推。序嘆聲聞。非約小行。應身無量度脫眾生。法華已前無此嘆故。聲聞入實。法華已前亦無顯露。今經有故各說圓通。諸小乘者皆敘本時。或述今遇盡證圓妙。法華前無。
【現代漢語翻譯】 現代漢語譯本： 狂性自然止息。如旋轉的流水般毫無虛妄（等同於佛，因為忘卻了情執的緣故。《楞嚴經》說，『歇即菩提』，就是與如來等同）。觀行迅速成就（經文說『方便易成就』）作為目標。又以前面的目標作為宗旨，使迷惑和業障消滅（因為斷絕了三種緣，所以三種因不再產生），永遠斷絕輪迴（如果獲得微妙的『發三摩提』，那麼就能達到妙常寂，有無二元對立以及非有非無的二元對立都寂滅）。生起大神力（不需要天眼也能自然觀見等等），安樂（身心快速地獲得極大的安穩），自在（一能變為無量，小中能顯現大等等）作為目標。另外有五對：一、教義；二、事理；三、境行；四、行寂；五、寂用。都是先宗旨后目標。這五對也是從前到后，漸漸相互關聯的。如果要用簡要的話來說，不出解、行、修、證。最初以如來藏為宗旨，以行首楞嚴為目標。意思是佛允許顯示真正的修行，卻從心見上徵詢理解的緣故。其次以修此真定為宗旨，以證彼藏體為目標。所以下面請示說，雖然獲得了大宅，也要因門而入等等。
關於七教跡的前後順序：佛說這部經，不是說在同一時間一次性說完的，說的時候必然有先後順序。編集者按照類別總合為一部。意思是佛最初說的時候，匿王（Prasenajit，波斯匿王）在座，敘述外事而產生疑問，破除了他的斷見。後來阿難（Ananda，阿難陀）提問關於七趣的問題，舉了琉璃王（Virudhaka，毗琉璃王）誅滅釋迦（Sakya，釋迦）種姓的事情，以及善星比丘（Subhuti，須菩提）妄說一切法空的事情，這二者都活著墮入了地獄。琉璃難道不是匿王的兒子嗎？匿王死後他繼承王位，才誅滅瞿曇（Gautama，喬達摩）的族姓，難道會有事情還沒有發生就預先提問的嗎？所以知道這部經不是一時所說。如果按照文義來確定，就在《法華經》（Lotus Sutra）之後，《涅槃經》（Nirvana Sutra）之前。經文明確指出耶輸（Yasodhara，耶輸陀羅）被授記，持地（持地菩薩）證經。按照意義來推斷，序文中讚歎聲聞（Sravaka，聲聞），不是指小乘的修行，而是指應身無量度脫眾生。在《法華經》之前沒有這樣的讚歎。聲聞進入實相，在《法華經》之前也沒有顯露。現在這部經有，各自說了圓通，各個小乘行者都敘述了本來的情況，或者敘述了現在遇到的情況，都證得了圓滿的妙理。《法華經》之前沒有。
【English Translation】 English version: The madness will naturally cease. Like a swirling stream, without delusion (equivalent to the Buddha, because of forgetting emotional attachments. The Shurangama Sutra says, 'Cessation is Bodhi,' which is the same as the Tathagata). The practice of contemplation will quickly be accomplished (the text says 'expedient and easy to accomplish') as the goal. Furthermore, taking the previous goal as the principle, causing confusion and karmic obstacles to be eliminated (because the three conditions are cut off, the three causes will not arise), forever cutting off reincarnation (if one obtains the subtle 'arising of samadhi,' then one can reach the wondrous, constant, and quiescent state where duality of existence and non-existence, as well as the duality of neither existence nor non-existence, are extinguished). Generating great spiritual powers (without needing the heavenly eye, one can naturally see, etc.), peace and happiness (body and mind quickly obtain great peace and security), freedom (one can become immeasurable, the small can manifest the large, etc.) as the goal. There are also five pairs: 1. Doctrine and meaning; 2. Phenomena and principle; 3. Realm and practice; 4. Practice and quiescence; 5. Quiescence and function. All are first principle, then goal. These five pairs also progress from the former to the latter, gradually related to each other. If we want to say it briefly, it does not go beyond understanding, practice, cultivation, and realization. Initially, taking the Tathagatagarbha (Tathagatagarbha, 如來藏) as the principle, and practicing the Shurangama (Surangama, 首楞嚴) as the goal. This means that the Buddha allows the display of true practice, but inquires about understanding from the viewpoint of the mind. Secondly, taking the cultivation of this true samadhi as the principle, and realizing that the essence of the treasury as the goal. Therefore, the request below says that although one has obtained a great mansion, one must enter through the door, etc.
Regarding the order of the seven teachings: The Buddha did not speak this sutra all at once at the same time, but necessarily spoke it in sequence. The compilers grouped them into one volume according to categories. This means that when the Buddha first spoke, King Prasenajit (Prasenajit, 匿王) was present, narrating external matters and raising doubts, dispelling his view of annihilation. Later, Ananda (Ananda, 阿難陀) asked about the seven realms, citing the story of King Virudhaka (Virudhaka, 琉璃王) exterminating the Sakya (Sakya, 釋迦) clan, and the story of the Bhikshu Subhuti (Subhuti, 須菩提) falsely claiming that all dharmas are empty, both of whom fell into hell alive. Was Virudhaka not the son of King Prasenajit? He inherited the throne after King Prasenajit's death, and then exterminated the Gautama (Gautama, 喬達摩) clan. How could there be questions raised in advance about matters that had not yet occurred? Therefore, we know that this sutra was not spoken at one time. If we determine it according to the meaning of the text, it is after the Lotus Sutra (Lotus Sutra, 法華經) and before the Nirvana Sutra (Nirvana Sutra, 涅槃經). The sutra clearly points out that Yasodhara (Yasodhara, 耶輸陀羅) was prophesied and that Dharanimdhara Bodhisattva (持地菩薩) testified to the sutra. Judging by the meaning, the preface praises the Sravakas (Sravaka, 聲聞), not referring to the practice of the Small Vehicle, but to the immeasurable transformation bodies liberating sentient beings. There was no such praise before the Lotus Sutra. The Sravakas entering the reality, there was no revelation before the Lotus Sutra either. Now this sutra has it, each speaks of perfect penetration, and each of the Small Vehicle practitioners narrates their original situation, or narrates the situation they are encountering now, and all have attained the perfect and wonderful principle. There was none of this before the Lotus Sutra.
應知在後。然又不唱入滅之期。定涅槃前。二經同部。此經居中。俱醍醐味無所疑也。
八傳譯時年。下云。大唐神龍元年乙巳歲五月二十三日。中天竺沙門般剌蜜帝。于廣州制止道場譯。先是。三藏將梵本。泛海達廣州制止寺。遇宰相房融知南銓。聞有此經。遂請對譯。房融筆受。烏長國沙門彌伽釋迦譯語。翻經才竟。三藏被本國來取。奉王嚴制先不許出。三藏潛來邊境被責。為解此難。遂即去回。房融入奏。又遇中宗初嗣。未暇宣佈。目錄闕書。時禪學者。因內道場得本傳寫。好而秘之。遂流此地。大通在內。親遇奏經。又寫隨身。歸荊州度門寺。有魏北館陶沙門惠振。搜訪靈蹟。常慕此經。于度門寺遂遇此本。初得科判。又據開元中沙門智升撰釋教目錄二十卷。其第九云。大佛頂首楞嚴經十卷。大唐沙門懷迪于廣州譯。迪循州人。住羅浮山南樓寺。久習經論。備諳五梵。因游廣府。遂遇梵僧未詳其名。對文共譯。勒成十卷。經之題目。紙數文句。與今融本並不差異。迪筆受經旨。緝綴文理等。今詳二經。譯人雖別。譯本是同。或恐迪因證義各據流行故今目錄書寫有異。不爾豈無一處差別譯主名字何得未詳耶。二本既同今解融本。
九通釋名題者。
大佛頂如來密因修證了義諸菩薩萬行首楞嚴
【現代漢語翻譯】 現代漢語譯本：應當瞭解這些在後面會講到。然而經中又沒有唱說入滅的時期。一定是在涅槃之前。《楞嚴經》和《圓覺經》同屬一個部類。此經位於中間。都具有醍醐般的美味，這一點是毫無疑問的。
關於翻譯的時間。下面會說到，在大唐神龍元年乙巳年五月二十三日，中天竺的沙門般剌蜜帝（Pāramiti，意為「到彼岸者」）在廣州制止道場翻譯。在此之前，這位三藏法師帶著梵文字，乘船到達廣州制止寺。遇到了宰相房融，他精通南方的銓選制度。聽說有這部經，於是請求進行翻譯。房融負責筆錄，烏長國的沙門彌伽釋迦（Meghasakya）負責翻譯語言。翻譯剛剛完成，三藏法師就被本國召回。因為國王有嚴格的命令，不允許他擅自離開。三藏法師偷偷來到邊境，受到了責備。爲了解決這個難題，於是就回去了。房融上奏朝廷。又遇到了中宗剛剛即位，沒有時間頒佈。目錄中缺少記載。當時的禪學者，因為在內道場得到了原本，就進行傳抄。喜愛而又秘藏它。於是流傳到這個地方。大通在朝廷內，親自遇到了上奏的經文。又抄寫隨身攜帶，回到荊州度門寺。有魏北館陶的沙門惠振，搜尋靈蹟，常常仰慕這部經。在度門寺於是遇到了這個版本。最初得到了科判。又根據開元年中沙門智升撰寫的《釋教目錄》二十卷。其中的第九卷說，《大佛頂首楞嚴經》十卷，是大唐沙門懷迪在廣州翻譯的。懷迪是循州人，住在羅浮山南樓寺。長期學習經論，精通五種梵文。因為遊歷廣州，於是遇到了梵僧，沒有詳細說明他的名字。對照原文共同翻譯。編纂成十卷。經的題目，紙張數量，文句，和現在的房融本並沒有差異。懷迪筆錄經文的要旨，編輯整理文理等等。現在詳細考察這兩部經。翻譯的人雖然不同，翻譯的原本是相同的。或許是懷迪因為考證意義，各自根據流行的版本，所以現在的目錄書寫有所不同。不然怎麼會沒有一處差別，翻譯者的名字怎麼會不詳細記載呢？既然兩個版本相同，現在就解釋房融本。
第九部分是通盤解釋經名和題目：
《大佛頂如來密因修證了義諸菩薩萬行首楞嚴》（The Great Buddha-Crown's Secret Cause of the Thus Come One's Cultivation and Verification of the Ultimate Meaning, All Bodhisattvas' Myriad Practices, Shurangama）
【English Translation】 English version: It should be known that these will be discussed later. However, the sutra does not mention the time of entering Nirvana. It must be before Nirvana. The Shurangama Sutra and the Perfect Enlightenment Sutra belong to the same category. This sutra is in the middle. They both have the flavor of ghee, which is beyond doubt.
Regarding the time of translation, it will be mentioned below that on the 23rd day of the fifth month of the year Yi Si in the first year of the Shenlong era of the Great Tang Dynasty, the Shramana Pāramiti (沙門般剌蜜帝, meaning 'one who has reached the other shore') from Central India translated it at the Zhizhi Dojo in Guangzhou. Before this, this Tripitaka master brought the Sanskrit text by sea to Zhizhi Temple in Guangzhou. He met the Prime Minister Fang Rong, who was proficient in the southern selection system. Hearing that there was this sutra, he requested a translation. Fang Rong was responsible for writing, and the Shramana Meghasakya (彌伽釋迦) from the Kingdom of Uchang was responsible for translating the language. As soon as the translation was completed, the Tripitaka master was summoned back to his country. Because the king had strict orders, he was not allowed to leave without authorization. The Tripitaka master secretly came to the border and was reprimanded. In order to solve this problem, he went back. Fang Rong reported to the court. He also encountered Emperor Zhongzong who had just ascended the throne and did not have time to promulgate it. The catalog lacked records. The Chan practitioners at that time, because they obtained the original in the inner dojo, copied it. They loved it and kept it secret. So it spread to this place. Datong was in the court and personally encountered the sutra that was presented. He also copied it and carried it with him, returning to Dumen Temple in Jingzhou. There was the Shramana Huizhen from Guantao in Northern Wei, who searched for spiritual traces and often admired this sutra. In Dumen Temple, he encountered this version. He first obtained the annotations. According to the twenty volumes of the Buddhist Canon Catalog written by the Shramana Zhisheng in the Kaiyuan era. The ninth volume says, the Great Buddha Crown Shurangama Sutra in ten volumes, was translated by the Shramana Huaidi of the Great Tang Dynasty in Guangzhou. Huaidi was from Xunzhou and lived in Nanlou Temple on Mount Luofu. He studied scriptures and treatises for a long time and was proficient in five kinds of Sanskrit. Because he traveled to Guangzhou, he met a Sanskrit monk, whose name was not specified in detail. They translated together, comparing the texts. Compiled into ten volumes. The title of the sutra, the number of pages, the sentences, and the current Fang Rong version are not different. Huaidi recorded the main points of the sutra, edited and organized the text, and so on. Now, after examining these two sutras in detail. Although the translators are different, the original texts are the same. Perhaps Huaidi, because of verifying the meaning, each based on the popular version, so the current catalog writing is different. Otherwise, how could there be no difference, and how could the name of the translator not be recorded in detail? Since the two versions are the same, now we will explain the Fang Rong version.
The ninth part is a comprehensive explanation of the sutra's name and title:
The Great Buddha-Crown's Secret Cause of the Thus Come One's Cultivation and Verification of the Ultimate Meaning, All Bodhisattvas' Myriad Practices, Shurangama (大佛頂如來密因修證了義諸菩薩萬行首楞嚴)
經 經有五名。題目三號者。謂該教行人理因果顯密悉具足故。先略配者。上之三字是總。即一經法體。總含教理行果。教行明指。理果義含。明指者。文云有三摩提名大佛頂。此指行也。又云雖蒙如來佛頂神咒。又云亦說此咒名如來頂。此指教也。教有顯密。顯了宣示令悟修無妄。即前後諸文。秘密受持令障盡功著。即是咒辭。義含者。寂照含空故名為大。性覺妙明等故名為佛。此顯理也。我以不滅不生合如來藏周遍法界等故名大。明極即如來等故名佛。此顯果也。頂者。至極無上之義也。若以此三字全約理說。藏體周遍無不含容曰大。即體大。靈照不昧離諸妄想曰佛。佛有二義。一自性顯照義。即相大。二隨緣現益義。即用大。此大及佛。是至尊至極無上無過諸佛所師之法。故名為頂。三大之義不離一心。故名一心為大佛頂。如來下。別顯勝能。初八字。約果人自行修證說教利他以別顯。即十方如來依此法門修因證果顯了宣說究竟利他也。諸菩薩下八字。約因人修習具足自他諸行以別顯。菩薩行門自利利他廣多無量。此之真定咸具足故。文殊嘆云。此是微塵佛一路涅槃門等。次廣釋者。大者。當體得名。常遍為義。當體者。不同法相宗棟小名大。大外有小可揀。猶是分限。豈為至大。今以藏體性無邊涯絕諸份量。
強名為大。常遍者。常則豎窮三世。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。涅槃云。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。今經常遍。廣有其文。仍具三義。如下可見。佛頂者。究竟覺也。覺有二義。一本。二始。本謂藏體。靈鑒無昧。絕諸妄想。具足無量性功德故。起信云。所言覺義者謂心體離念。離念相者。等虛空界無所不遍法界一相。即是如來平等法身。依此法身說名本覺。始覺義者。依本覺故而有不覺。依不覺故而有始覺。始覺是用。本覺是體。用合體時始本不二名究竟覺。究竟覺者。即前藏性顯現時也。無上最極。名之為頂。此約果位以顯法體名佛頂也。若約現事。即今佛頂放光化佛所說教行。是故教行俱號佛頂也。如來者。如謂本覺。來謂始覺。始本合故名為如來。此指一佛即該諸佛。下說教行俱約諸佛以顯同故。密因者。有二。一教。二行。教者。下說心咒。是佛密語。唯佛與佛乃能知之。不通他解。但信而受之。思而持之。滅障成德也。行者。以此真定具空假中。即是一心。非縱橫並別。不可思議。具足萬行。三世諸佛同此法門。此行成時名三秘藏。是故稱密。修謂行因。證謂克果。地前地上緣真二種俱名為修。
【現代漢語翻譯】 現代漢語譯本 『強名為大』（勉強稱之為『大』）。『常遍者』（常即是遍）。『常』，指的是豎窮三世（過去、現在、未來），『遍』，指的是橫該十方（東、南、西、北、東南、西南、東北、西北、上、下）。豎向而言，過去沒有開始，未來沒有終結，沒有任何事物先於它，唯有它先於一切事物，所以稱之為『大』。《涅槃經》說：『所說的大，名為常。』橫向而言，十方無邊無際。《涅槃經》又說：『所說的大，其性廣博。』如今經文經常提到『遍』，廣有其文，仍然具備三種含義，如下可見。 『佛頂』，指的是究竟覺悟。覺悟有二義：一為本覺，二為始覺。本覺指的是藏性本體，靈明照鑒而無昏昧，斷絕一切虛妄念想，具足無量性功德。起信論說：『所說的覺義，指的是心體遠離念頭。遠離念頭之相，等同虛空界，無所不遍，法界一相，即是如來平等法身。』依據此法身，稱之為本覺。始覺義，指的是依于本覺而有不覺，依于不覺而有始覺。始覺是用，本覺是體。用與體合一時，始覺與本覺不二，名為究竟覺。究竟覺，即是前述藏性顯現之時。無上最極，稱之為『頂』。這是從果位的角度來顯現法體，名為佛頂。如果從現實的事相來說，就是現在佛頂放光化佛所說的教法和行持，因此教法和行持都稱為佛頂。 『如來』，『如』指的是本覺，『來』指的是始覺。始覺與本覺合一，所以名為如來。這裡指的是一佛即包含諸佛，下文所說的教法和行持都是從諸佛的角度來顯現其共同之處。 『密因』，有二：一為教，二為行。教，指的是下文所說的心咒，是佛的秘密語言，只有佛與佛才能知曉，不通於其他理解，只需相信並接受它，思考並持誦它，就能滅除業障，成就功德。行，指的是以此真定具足空、假、中三諦，即是一心，非縱橫並列，不可思議，具足萬行。三世諸佛都遵循此法門。此行成就之時，名為三秘藏，所以稱之為『密』。修，指的是行因，證，指的是克果。地前地上緣真二種都稱為修。
【English Translation】 English version 『Strongly named as Great』 (Forcibly called 『Great』). 『The Constant and Pervasive』 (『Constant』 is 『Pervasive』). 『Constant』 refers to vertically exhausting the Three Times (past, present, and future). 『Pervasive』 refers to horizontally encompassing the Ten Directions (east, south, west, north, southeast, southwest, northeast, northwest, above, and below). Vertically speaking, the past has no beginning, and the future has no end. There is nothing that precedes it; only it precedes all things, so it is called 『Great』. The Nirvana Sutra says: 『What is called Great is named Constant.』 Horizontally speaking, the ten directions are boundless. The Nirvana Sutra also says: 『What is called Great has a broad nature.』 Now, the scripture often mentions 『Pervasive,』 and the text is extensive, still possessing three meanings, as seen below. 『Buddha's Crown』 (Fo Ding) refers to ultimate enlightenment. Enlightenment has two meanings: one is Original Enlightenment (Ben Jue), and the other is Initial Enlightenment (Shi Jue). Original Enlightenment refers to the essence of the Tathagatagarbha (藏性), which is spiritually clear and without delusion, cutting off all false thoughts and possessing countless inherent merits. The Awakening of Faith 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, all-pervading, and the single aspect of the Dharmadhatu (法界), which is the Dharmakaya (法身) of the Tathagata (如來).』 Based on this Dharmakaya, it is called Original Enlightenment. The meaning of Initial Enlightenment refers to, based on Original Enlightenment, there is non-enlightenment, and based on non-enlightenment, there is Initial Enlightenment. Initial Enlightenment is function, and Original Enlightenment is essence. When function and essence unite, Initial Enlightenment and Original Enlightenment are non-dual, called Ultimate Enlightenment. Ultimate Enlightenment is the time when the aforementioned Tathagatagarbha manifests. Supreme and ultimate is called 『Crown』. This is from the perspective of the fruit-position to reveal the essence of the Dharma, called Buddha's Crown. If speaking from the perspective of present phenomena, it is the teachings and practices spoken by the Buddha's Crown emitting light and transforming Buddhas, therefore both the teachings and practices are called Buddha's Crown. 『Tathagata』 (Ru Lai), 『Ru』 refers to Original Enlightenment, and 『Lai』 refers to Initial Enlightenment. Initial Enlightenment and Original Enlightenment unite, so it is called Tathagata. This refers to one Buddha encompassing all Buddhas. The teachings and practices mentioned below are all from the perspective of all Buddhas to reveal their commonality. 『Secret Cause』 (Mi Yin) has two aspects: one is teaching, and the other is practice. Teaching refers to the Dharani (心咒) mentioned below, which is the secret language of the Buddha, only known by Buddhas and Buddhas, not understood by others. One only needs to believe and accept it, contemplate and recite it, to eliminate karmic obstacles and achieve merit. Practice refers to this true Samadhi (真定) possessing the Three Truths of emptiness, provisional existence, and the Middle Way, which is the One Mind, not vertical or horizontal, inconceivable, and possessing myriad practices. The Buddhas of the Three Times all follow this Dharma gate. When this practice is accomplished, it is called the Three Secret Treasures, so it is called 『Secret』. Cultivation refers to the cause of practice, and realization refers to the attainment of the fruit. Both the two types of conditions before and after the ground are called cultivation.
初地妙覺分滿二果同名為證。所修所證俱大佛頂。此自行也。如觀音圓通。了義者。說教化他。詮表義理。無有覆相。窮理盡性。稱實談故。下文云。宣勝義中真勝義性。令汝會中定性聲聞皆獲一乘寂滅場地。非有餘說。故名了義。諸菩薩萬行者。三世因人。各修其行。自利利他。有無量義。今舉大數故名萬也。此之三昧具斯多義。故下文云。有三摩提名大佛頂首楞嚴王具足萬行等。首楞嚴者。梵語也。涅槃云。首楞者名一切事竟。嚴者名堅。即一切事究竟堅固也。得此三昧。觀法如幻。於法自在。能破最後微細無明。能獲二種殊勝之力。現身說法。無礙自在。故下經中。名為如幻金剛王佛母妙蓮華等。此三昧。以無分別智寂用為體。以一切法皆同智性。窮盡法界。更無遺余。名一切事究竟。一切事言。無離染凈。此智現時。染凈都盡。一法不立。又染法究竟盡。凈用究竟顯。如下文云。我以不滅不生合如來藏。而如來藏唯妙覺明圓照法界。是故一為無量等。又云。塵垢應念消成圓明凈妙等。既觀如幻。不為物壞。能破無明。故名堅固。經者。訓法訓常是貫是攝。謂依此言說。詮顯性相。令物生解。故稱為法。一切諸佛皆同此說。故名為常。能令義理無有散失。名之為貫。以此化生令不顛墜。稱之為攝。若約所詮如來
【現代漢語翻譯】 現代漢語譯本 初地（菩薩修行階位的第一層）的妙覺達到圓滿，與二果（斯陀含，佛教修行果位）相同，都可稱為證悟。所修習的、所證得的，都是偉大的佛頂（指首楞嚴三昧）。這是指自行（自我修行）。 如同觀音菩薩的圓通法門，了義（究竟的意義）是指，說法教化他人，所詮釋的義理，沒有隱藏和欺騙，窮盡真理，徹悟本性，所說皆是真實。下文說：『宣揚殊勝義理中最殊勝的自性，使你們法會中那些已證得聲聞果位的人，都能獲得一乘（唯一的成佛之道）的寂滅之地。』沒有其他的說法，所以稱爲了義。 諸菩薩的萬行（菩薩所修的各種善行），是指三世（過去、現在、未來）的修行人，各自修習其行，既利益自己，也利益他人，有無量的意義。現在只是舉其大數，所以稱為萬。 這種三昧（禪定）具備如此眾多的意義，所以下文說：『有一種三摩地（禪定），名為大佛頂首楞嚴王，具足萬行等。』首楞嚴，是梵語（梵文）。《涅槃經》說：『首楞，意思是所有的事情都已完成。嚴，意思是堅固。』也就是所有的事情都究竟堅固。 得到這種三昧，觀察諸法如幻，對於諸法能夠自在運用，能夠破除最後的微細無明（迷惑），能夠獲得兩種殊勝的力量，現身說法，沒有障礙，自在無礙。所以在下經中，稱為如幻金剛王佛母妙蓮華等。 這種三昧，以無分別智（沒有分別的智慧）的寂靜作用為本體，以一切法都與智慧的自性相同，窮盡法界（宇宙），不再有遺漏，稱為一切事究竟。一切事，沒有離開染污和清凈。這種智慧顯現時，染污和清凈都消失殆盡，一法也不成立。又染污法究竟滅盡，清凈作用究竟顯現，如下文說：『我以不滅不生的自性，合於如來藏（如來法身），而如來藏唯有妙覺明，圓滿照耀法界。』所以一即是無量等。又說：『塵垢應念之間，消融成為圓滿光明清凈微妙等。』 既然觀察諸法如幻，就不會被外物所破壞，能夠破除無明，所以稱為堅固。 經，是訓法，訓常，是貫，是攝。意思是依據這些言說，詮釋顯現自性與現象，使眾生生起理解，所以稱為法。一切諸佛都同樣這樣說，所以稱為常。能夠使義理沒有散失，稱之為貫。用這些來教化眾生，使他們不至於顛倒墮落，稱之為攝。如果從所詮釋的如來（佛）的角度來說
【English Translation】 English version The wonderful enlightenment of the first Bhumi (the first stage of Bodhisattva's practice) reaching completion is the same as the second fruit (Sakadagami, the second stage of Buddhist practice), both can be called realization. What is cultivated and what is attained are both the great Buddha-top (referring to the Surangama Samadhi). This refers to self-cultivation. Like Avalokiteśvara Bodhisattva's perfect penetration, 'definitive meaning' (ultimate meaning) means that teaching and transforming others, the meaning being interpreted, has no concealment or deception, exhausts the truth, thoroughly understands the nature, and all that is said is true. The following text says: 'Proclaim the most supreme nature in the supreme meaning, so that those who have attained the Śrāvaka (hearer) stage in your assembly can all obtain the land of Nirvāṇa (extinction) of the One Vehicle (the only path to Buddhahood).' There is no other saying, so it is called definitive meaning. The myriad practices of the Bodhisattvas (various good deeds practiced by Bodhisattvas) refer to the practitioners of the three times (past, present, and future), each cultivating their own practices, benefiting themselves and others, with immeasurable meanings. Now it is just citing the large number, so it is called myriad. This Samadhi (meditation) possesses so many meanings, so the following text says: 'There is a Samadhi called the Great Buddha-top Śūraṅgama King, complete with myriad practices, etc.' Śūraṅgama is a Sanskrit (Sanskrit) word. The Nirvana Sutra says: 'Śūraṅga means that all things are completed. Agama means firm.' That is, all things are ultimately firm. Having obtained this Samadhi, observing all dharmas (phenomena) as illusory, one can freely use all dharmas, can break through the final subtle ignorance (delusion), can obtain two kinds of supreme powers, manifest in the body to preach the Dharma, without hindrance, freely unhindered. Therefore, in the following sutra, it is called the Illusory Vajra King Buddha-mother Wonderful Lotus Flower, etc. This Samadhi takes the silent function of non-discriminating wisdom (wisdom without discrimination) as its essence, with all dharmas being the same as the nature of wisdom, exhausting the Dharma Realm (universe), with nothing left out, called the ultimate completion of all things. All things do not leave defilement and purity. When this wisdom manifests, defilement and purity disappear completely, and not a single dharma is established. Moreover, the defiled dharma is ultimately extinguished, and the pure function is ultimately manifested, as the following text says: 'I combine the non-extinguishing and non-arising nature with the Tathāgatagarbha (womb of the Tathagata), and the Tathāgatagarbha only has wonderful enlightenment, fully illuminating the Dharma Realm.' Therefore, one is immeasurable, etc. It also says: 'Dust and dirt should dissolve into perfect, bright, pure, and wonderful in an instant, etc.' Since observing all dharmas as illusory, it will not be destroyed by external objects, and can break through ignorance, so it is called firm. Sutra is to teach the Dharma, to teach the constant, to string together, to gather. It means that according to these words, the nature and phenomena are interpreted and manifested, so that sentient beings can understand, so it is called Dharma. All Buddhas say the same, so it is called constant. Being able to keep the meaning from being lost is called stringing together. Using these to teach sentient beings so that they do not fall into delusion is called gathering. If from the perspective of the Tathagata (Buddha) being interpreted
藏體說名經者。亦具四義。謂此心性諸佛所師可軌可則故名為法。不生不滅無有變異。故名為常。上聖下凡情與非情無不同此。故說為貫。具諸功德。遍含染凈。故稱為攝。心性既爾。一切法亦然。故下文云。五陰六入生滅去來。本如來藏。故一切法任運有四義。悉名為經。
一名中印度那爛陀大道場經。于灌頂部錄出別行 此別目也。印度月名。具云印特伽。此云月邦。以此大國形諸小國如星中月。彼有五印。此當中也。即一境之都名。此境之中有多國別。最尊大者號摩竭提。此云大體。以總攝故。或云不害。皆義翻也。那爛陀。此云施無厭。即龍名也。西域記云。庵沒羅國有池。池中有龍名施無厭。寺近彼池。故以標號。大道場者。沙門體心修道之地也。佛滅度后。六帝緝興。遐疏紺宇。園林普合。都建一門。主客萬僧。住持增峻。印度名寺莫先於此。故名曰大。灌頂部者。彼有五部。此當其一。毗盧為主。既標部處。尋檢可憑無謂近翻疑非正說。
大唐神龍元年龍集乙巳五月巳卯朔二十三日辛丑 長安三年。則天罷政。中宗嗣位。是歲改為神龍元年。龍集者。龍星。亦曰歲星。歲行一次也。集居也。乙巳即所舍之次。朔蘇也。月死復甦。蘇生也。
中天竺沙門般剌蜜帝于廣州制止道場譯 天
竺亦云乾竺干豆身毒印度等。沙門云勤息。取生善滅惡之稱。般剌蜜帝。此云到彼岸。譯者。其有才智。通四方語。名曰象胥之學。四方各有其名。今取北方掌語者也。
菩薩戒弟子。前正諫大夫同中書門下平章事。清河房融筆授 雖為宰官而受大乘戒者。經云。欲受國王位時。乃至百官受位時。應先受菩薩戒。一切鬼神救護王身百官之身也。資于師長。以父兄之道事之。故云弟子。正諫者。今之諫議也。舉賢達能。大扶進人。故曰大夫。中書門下。二省之名。平和章明國政之事。曰平章事。筆授或云筆受。謂以此方文體筆其所授梵本。緝綴潤色。令順物情。不失正理也。
烏長國沙門彌伽釋迦譯語 國名未詳。彌伽釋迦。此云能降伏。翻梵為華故云譯語。其中證義。應有別錄。余如翻譯時年中說。
此下。第十別解文義。準常三分。謂序正流通。序中二。證信發起。證信之立。由阿難問。佛令置之。意為斷疑息諍及異邪故。然此雖具六種成就。今均廣略。總分為二。初說經時處。二引眾同聞。今初也。
如是 若兼我聞合釋。即指法之辭也。如是之法我從佛聞。佛地論云。謂結集時眾共請言。如汝所聞。當如是說。傳法菩薩。便許可言。如是當說如我所聞。離釋。如是者。信成就也。智度
【現代漢語翻譯】 現代漢語譯本： 竺亦云乾竺（Gan Zhu），干豆（Gan Dou），身毒（Shendu），印度（Yindu）等。沙門（Shamen）意為勤息，取其生善滅惡之稱。般剌蜜帝（Balamiti），此云到彼岸。譯者，是指那些有才智，通曉四方語言的人，被稱為象胥之學。四方各有其名稱，這裡指的是北方掌管翻譯的人。
菩薩戒弟子，前正諫大夫同中書門下平章事，清河房融筆授。即使是宰官也可以受大乘戒。經中說，想要接受國王之位時，乃至百官接受官位時，應該先受菩薩戒。一切鬼神都會救護國王之身和百官之身。要以對待父兄的禮儀來侍奉師長，所以稱為弟子。正諫，相當於現在的諫議。舉薦賢能，大力扶持人才，所以稱為大夫。中書門下，是兩個省的名稱。平和地處理國家政事，使其彰明，稱為平章事。筆授，或說筆受，是指用此地的文字型例記錄所傳授的梵文原本，加以編輯潤色，使其符合事物的情理，不失去正確的道理。
烏長國沙門彌伽釋迦譯語。國名不詳。彌伽釋迦，此云能降伏。將梵文翻譯成華文，所以稱為譯語。其中所證的義理，應該有另外的記錄。其餘的可以參考翻譯時的年號等說明。
以下是第十部分，分別解釋文句的意義。按照通常的慣例分為三分，即序分、正宗分、流通分。序分中又分為二，即證信序和發起序。證信序的設立，是因為阿難（Ananda）的提問，佛（Buddha）讓這樣設定的，目的是爲了斷除疑惑，平息爭論，以及破斥異端邪說。雖然這裡具備六種成就，但現在或廣或略，總的分為兩種。首先是說經的時間和地點，其次是引述大眾共同聽聞。現在是第一種。
如是，如果將『我聞』合併解釋，就是指法的言辭。如是之法，我從佛聞。《佛地論》中說，是指結集的時候，大眾共同請求說，『如你所聽聞的，應當這樣說。』傳法的菩薩（Bodhisattva），便許可說，『如是，應當像我所聽聞的那樣說。』分開解釋，『如是』是指信成就。《智度論》
【English Translation】 English version: 'Zhu' also refers to Gan Zhu, Gan Dou, Shendu, Yindu, etc. 'Shamen' (Sramana) means diligent cessation, referring to generating good and eliminating evil. 'Balamiti' (Paramita) means 'arriving at the other shore.' Translators are those who are talented and proficient in the languages of all directions, known as the 'learning of interpreters.' Each direction has its own name, here referring to those in the north who are in charge of translation.
A disciple of the Bodhisattva precepts, formerly the Right Counselor and concurrently the Vice Director of the Chancellery, Fang Rong of Qinghe recorded this. Even high officials can receive the Mahayana precepts. The sutra says that when one desires to receive the position of king, or even when officials receive their positions, they should first receive the Bodhisattva precepts. All ghosts and spirits will protect the body of the king and the bodies of the officials. One should serve one's teachers with the etiquette of serving one's father and elder brothers, hence the term 'disciple.' 'Right Counselor' is equivalent to the current remonstrator. Recommending the virtuous and capable, and greatly supporting the advancement of people, hence the title 'Grand Master.' 'Chancellery' refers to the names of two departments. Peacefully handling national affairs and making them clear is called 'Vice Director of the Chancellery.' 'Recorded' or 'received by writing' means using the writing style of this land to record the transmitted Sanskrit original, editing and polishing it to make it conform to the sentiments of things and not lose the correct principles.
The Sramana Migashakya of the country of Wuchang translated this. The name of the country is unknown. Migashakya means 'able to subdue.' Translating Sanskrit into Chinese is called 'translation.' The meaning verified therein should have a separate record. The rest can be referred to the year of translation and other explanations.
Below is the tenth section, separately explaining the meaning of the sentences. According to the usual practice, it is divided into three parts: the introduction, the main body, and the conclusion. The introduction is further divided into two parts: the certification of faith and the initiation. The establishment of the certification of faith is due to Ananda's question, and the Buddha allowed it to be set up for the purpose of eliminating doubts, settling disputes, and refuting heterodox views. Although it has six accomplishments, it is now divided into two types, either broadly or briefly. First is the time and place of speaking the sutra, and second is quoting the masses who heard it together. Now is the first type.
'Thus,' if 'I have heard' is combined and explained, it refers to the words of the Dharma. 'Thus' is the Dharma that I heard from the Buddha. The Yogacarabhumi-sastra says that at the time of compilation, the assembly jointly requested, 'As you have heard, you should say it thus.' The Bodhisattva who transmits the Dharma then permits, 'Thus, I should say it as I have heard.' Separately explained, 'Thus' refers to the accomplishment of faith. The Mahaprajnaparamita-sastra
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。肇公亦云信順之辭也。信則所言之理順。順則師資之道成。故萬行中以信為首。故云如是。又契理契機曰如。永離過非曰是。如理而說。如理而信。故言如是。若約今經。如來藏心。體性不動曰如。真實義故曰是。又一切諸法本無生滅皆如來藏。故名為如。離一切相即一切法。故稱為是。更有餘義。繁而不論。
我聞 聞成就也。我即阿難自指五蘊假者。然一切法。佛說無我。今稱我者。我有四種。一凡夫遍計。二外道宗計。三諸聖隨世假立賓主。四法身真我。經指后二。非邪慢心而有所說。故無過矣。聞謂耳根發識聽受。雖因耳處。廢別從總。故稱我聞。無相宗說。我既無我。聞亦無聞。從緣生故不壞假名。即不聞聞也。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。
一時 時成就也。師資合會說聽究竟。總言一時。一者揀異余時。時者隨世假立。如來說經。有無量時。不能別舉。一言略周但言一時。涅槃經云。一時在恒河岸等。又諸方時分延促不定。故但言一時。若約法義釋者。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。
佛 主成
【現代漢語翻譯】 現代漢語譯本：論中說，佛法如大海般深廣，唯有憑藉信心才能進入，憑藉智慧才能渡過。有信心的人會說事情就是這樣，沒有信心的人會說事情不是這樣。肇公也說，『信』是順從的言辭。有信心，所說之理才能順暢；順從，師徒之間的道義才能成就。因此，在萬行之中，以信為首要。所以說『如是』。進一步說，與真理相契合，與根機相適應，叫做『如』；永遠脫離過失與錯誤，叫做『是』。如理而說，如理而信，所以說『如是』。如果就這部經而言，如來藏心，其體性不動搖，叫做『如』；因為是真實義，所以叫做『是』。又，一切諸法本來沒有生滅，都是如來藏，所以名為『如』；離開一切相，即是一切法，所以稱為『是』。還有其他的含義，過於繁瑣，就不再論述了。 『我聞』，是聞成就。『我』，是指阿難自己，指由五蘊假合而成的人。然而一切法，佛說無我，現在稱『我』，『我』有四種：一是凡夫普遍計度的我，二是外道宗派計執的我，三是諸聖人隨順世俗假立的賓主之我，四是法身真我。經文指的是后兩種。不是以邪慢之心而有所說，所以沒有過失。『聞』，是指耳根發出意識來聽受。雖然是因耳處而起，但捨棄個別，從總體上來說，所以稱『我聞』。無相宗說，我既然無我，聞也無聞，因為是從因緣而生，所以不壞假名，就是不聞而聞。如果從法性上來說，這部經的旨趣，是傳法菩薩以我無我不二的真我，根境非一異的妙耳，聽聞真俗無礙的法門。 『一時』，是時成就。師徒聚集在一起，說法聽法究竟圓滿，總稱為一時。『一』，是簡別于其他時間。『時』，是隨順世俗假立的。如來說經，有無量的時間，不能一一列舉，用『一』字來概括周全，只說一時。《涅槃經》說，『一時在恒河岸邊』等等。又，各地的時分長短不定，所以只說一時。如果從法義上解釋，就是說法聽法之時，心境泯滅，理智融合，凡聖如一，本始相會。這些對立的二法，都是『一』之時。 『佛』，是主成就。
【English Translation】 English version: The treatise says: 'The ocean of Buddha-dharma can only be entered through faith, and crossed over through wisdom. Those with faith say, 'This matter is so'; those without faith say, 'This matter is not so.' Master Zhao also said, 'Faith is a word of compliance.' With faith, the principle spoken of is compliant; with compliance, the way of teacher and disciple is accomplished. Therefore, among all practices, faith is the foremost. Hence it is said, 'Thus it is.' Furthermore, to be in accordance with principle and in accordance with the capacity of the audience is called 'Thus'; to be forever free from faults and errors is called 'It is.' Speaking in accordance with principle, believing in accordance with principle, therefore it is said, 'Thus it is.' If we consider this Sutra, the Tathagatagarbha (Tathagata's Womb) mind, its essence being unmoving, is called 'Thus'; because it is the meaning of truth, it is called 'It is.' Moreover, all dharmas are originally without arising or ceasing, all are the Tathagatagarbha, therefore it is named 'Thus'; being apart from all characteristics is identical to all dharmas, therefore it is called 'It is.' There are other meanings, but they are too numerous to discuss.' 'I heard' – this is the accomplishment of hearing. 'I' refers to Ananda (Buddha's disciple) himself, referring to the one who is a composite of the five skandhas (form, feeling, perception, mental formations, and consciousness). However, regarding all dharmas, the Buddha said there is no self. Now, referring to 'I,' there are four kinds of 'I': first, the 'I' universally conceived by ordinary people; second, the 'I' clung to by heretical sects; third, the 'I' of host and guest provisionally established by the sages in accordance with the world; fourth, the true 'I' of the Dharmakaya (Dharma Body). The Sutra refers to the latter two. It is not spoken with a mind of perverse arrogance, so there is no fault. 'Heard' refers to the ear-organ generating consciousness to listen and receive. Although it arises from the ear-sense-base, it abandons the particular and speaks from the general, therefore it is called 'I heard.' The Non-characteristic School says, 'Since I have no self, hearing also has no hearing, because it arises from conditions, so it does not destroy the provisional name,' which is hearing without hearing. If we consider it from the perspective of Dharma-nature, the purpose of this Sutra is that the Dharma-transmitting Bodhisattva uses the true 'I' that is non-dual between 'I' and 'no-I,' and the wonderful ear that is neither one nor different from the sense-organs and sense-objects, to hear the Dharma-gate of unobstructed truth and conventionality. 'At one time' – this is the accomplishment of time. Teacher and disciples gathering together, the speaking and listening to the Dharma being completely fulfilled, is generally called 'at one time.' 'One' distinguishes it from other times. 'Time' is provisionally established in accordance with the world. The Buddha spoke the Sutra at countless times, which cannot be individually listed, so the word 'one' is used to comprehensively cover it, simply saying 'at one time.' The Nirvana Sutra says, 'At one time, on the bank of the Ganges River,' etc. Also, the divisions of time in various places are of uncertain length, so it is simply said 'at one time.' If explained in terms of the meaning of the Dharma, it is the time of speaking and listening to the Dharma, when the mind and object are extinguished, principle and wisdom are fused, the ordinary and the holy are the same, and the origin and the beginning meet. These dualistic dharmas are all 'one' time. 'Buddha' – this is the accomplishment of the host.
就也。具云佛陀。此云覺者。謂覺了真妄性相之者。即究竟覺也。論云。以覺心源故名究竟覺。未覺心源故非究竟覺。然具三義。一自覺。覺知自心本無生滅。二覺他。覺一切法無不是如。三覺滿。二覺理圓稱之為滿。佛地論中。具有十義。謂具一切智一切種智。出煩惱障及所知障。覺了一切諸法性相。能自開覺。亦能開覺一切有情。如睡夢覺。如蓮華開。故稱為佛。
在室羅筏城祇桓精舍 處成就也。處有二種。一所化處。即伐城。二所住處。即祇園。具雲室羅伐悉底。此云豐德。或云聞物。或云好道。此乃城名。非是國號。以其城中。多財物。好欲境。饒多聞。豐解脫。道德名稱五天共聞故。或云聞者城。昔有老仙於此修道。後有少仙。從其受學。厥號聞者。老仙歿后。少仙於此建城而住。故以名焉。國都號為憍薩羅。但以就勝易彰。故舉城號。祇桓者。具云祇陀。或云逝多。制多此云戰勝。即太子名。林主是彼。故云勝林。桓即林也。精舍者。即沙門精行所舍處也。謂須達買園置舍。太子舍樹造門。二人共構。以延僧佛 二引眾同聞者。同聞之眾。匪唯三乘。亦該諸趣。下具天龍八部。王臣菩薩發起序中。今文但有二類。蓋譯之巧略也。文二。一聲聞二緣覺。初文三。一標類舉數。
與大比丘眾
【現代漢語翻譯】 現代漢語譯本：
就也（Jiuye）。具云佛陀（Fotuo），此云覺者（Juezhe），意為覺悟了真妄性相的人，即究竟覺悟者。論中說：『因為覺悟了心源，所以稱為究竟覺；沒有覺悟心源，就不是究竟覺。』然而，佛陀具備三種含義：一是自覺，覺知自心本無生滅；二是覺他，覺悟一切法無不是如；三是覺滿，自覺和覺他達到圓滿的境界。在《佛地論》中，佛陀具有十種含義，即具備一切智、一切種智，脫離煩惱障和所知障，覺悟了一切諸法的性相，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，所以稱為佛陀。
在室羅筏城（Shiluo Facheng）祇桓精舍（Qihuan Jingshe）。『處』指的是成就之處，有兩種：一是所化之處，即室羅筏城；二是所住之處，即祇園（Qiyuan）。具雲室羅伐悉底（Shiluo Faxidi），此云豐德（Fengde），或云聞物（Wenwu），或云好道（Haodao）。這是城的名字，不是國號。因為這座城中，多財物，好欲境，饒多聞，豐解脫，道德名稱五天共聞。或者說是聞者城，過去有老仙人在此修道，後來有少仙人，從他那裡學習，名叫聞者。老仙人去世后，少仙人在這裡建城而住，所以用這個名字命名。國都號為憍薩羅（Jiaosaluo），但因為就著殊勝之處容易彰顯，所以舉城號。祇桓，具云祇陀（Qituo），或云逝多（Shiduo），制多（Zhidu），此云戰勝（Zhansheng），即太子的名字。林地的主人是他，所以叫勝林。桓就是林。精舍，即沙門精進行持所居住的地方。意思是須達（Xuda）買園置舍，太子舍樹造門，二人共同建造，用來延請僧人和佛陀。
二、引眾同聞者，一同聽聞的聽眾，不僅僅是三乘，也包括諸趣。下面列舉了天龍八部、王臣菩薩在發起序中。現在文中只有兩類，大概是翻譯的巧妙省略。文分二：一是聲聞，二是緣覺。初文分三：一是標類舉數。 與大比丘眾
【English Translation】 English version:
'Jiuye'. Fully stated as Buddha (Fotuo), here called 'Awakened One' (Juezhe), meaning one who has awakened to the true and false nature of existence, that is, the ultimate awakened one. The treatise says: 'Because of awakening to the source of the mind, it is called ultimate awakening; without awakening to the source of the mind, it is not ultimate awakening.' However, the Buddha possesses three meanings: first, self-awakening, knowing that one's own mind is inherently without arising or ceasing; second, awakening others, realizing that all dharmas are none other than suchness; third, complete awakening, where self-awakening and awakening others reach a state of perfection. In the Buddhabhumi Sutra, the Buddha has ten meanings, namely possessing all wisdom, all kinds of wisdom, being free from the afflictive obscurations and the cognitive obscurations, awakening to the nature and characteristics of all dharmas, being able to awaken oneself, and also being able to awaken all sentient beings, like waking up from a dream, like a lotus flower blooming, therefore called Buddha.
At the Jetavana Vihara (Qihuan Jingshe) in Shravasti (Shiluo Facheng). 'Place' refers to the place of accomplishment, and there are two types: first, the place to be transformed, namely Shravasti; second, the place of residence, namely Jetavana (Qiyuan). Fully stated as Shravasti (Shiluo Faxidi), here called 'Abundant Virtue' (Fengde), or 'Heard of Things' (Wenwu), or 'Fond of the Path' (Haodao). This is the name of the city, not the name of the country. Because in this city, there are many riches, desirable environments, much learning, and abundant liberation, and the name of its morality is heard by all five heavens. Or it is called the 'City of Hearers', in the past there was an old immortal who cultivated the path here, and later there was a young immortal who learned from him, named 'Hearer'. After the old immortal passed away, the young immortal built a city here and lived, so it was named after him. The capital of the country is called Kosala (Jiaosaluo), but because it is easier to highlight the superior aspects, the city name is used. Jetavana, fully stated as Jeta (Qituo), or Seta (Shiduo), or Jetri (Zhidu), here called 'Victory' (Zhansheng), which is the name of the prince. He is the owner of the forest land, so it is called 'Victory Forest'. 'Vana' means forest. Vihara, that is, the place where Shramanas diligently practice and reside. It means that Sudatta (Xuda) bought the garden and built the residence, and the prince donated the trees to build the gate, and the two built it together to invite monks and the Buddha.
Second, 'leading the assembly to hear together', the audience who hear together, not only the Three Vehicles, but also include all realms. The Devas, Nagas, eight classes of beings, kings, ministers, and Bodhisattvas are listed below in the introductory section. Now there are only two categories in the text, probably a skillful omission in the translation. The text is divided into two: first, Shravakas; second, Pratyekabuddhas. The first text is divided into three: first, marking the category and listing the number. With the great Bhikshu Sangha
標類也。與者。併兼共及也。佛與阿難及大比丘等。證非虛謬。梵云摩訶。此具三義。謂大多勝也。器量尊重為天王大人之所恭敬。故云大。遍知內外經書。故言多。勝出九十五種外道。故言勝。比丘名含三義。乞士。怖魔。破惡。謂出家者。上于諸佛求法。以內資令慧命增長。下於檀越離邪正命乞食。以外資令色身無損。故云乞士。又出家者。最初發出家心。或菩提心。或至成道。皆令魔怖失人眾。故名為怖魔。又能破斷身口七支九十八使業煩惱。故稱為破惡。四人已上乃至無量。能作說恣羯磨法。故名為眾矣。
千二百五十人俱 舉數也。佛初成道。先度陳如等五人。次度三迦葉兄弟兼徒總一千。次度舍利弗目連各兼徒一百。次度耶舍長者等五十人。經舉大數。故減五人。此眾先並事外。勤苦累劫。一無所證。才遇見佛。便得上果。感佛恩深。常隨佛化。為常隨眾也 二總嘆行德。
皆是無漏大阿羅漢 總指也。漏有三種。皆斷盡故。阿羅漢名含三義故。翻為應。應已永害煩惱賊故。應不受分段生故。應受人天妙供養故。此皆無疑。故名為大。已下別嘆。
佛子住持善超諸有 從佛口生。從法化生。得佛法分。堪紹佛種。故云佛子。安住覺性三德秘藏。任持萬善功德不失。故云住持。諸有者。
【現代漢語翻譯】 現代漢語譯本： 『標類也。與者。併兼共及也。』意思是說，『標類』就是類別，『與』的意思是並列、兼有、共同和及於。佛與阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）及大比丘（Bhikkhu，佛教出家男眾）等在一起，證明所說是真實不虛的。 『梵云摩訶（Mahā）』，這個詞包含三種含義，即大、多、勝。器量和德行受到天王和大人恭敬，所以稱為『大』；普遍知曉內外經典，所以稱為『多』；勝過九十五種外道，所以稱為『勝』。 『比丘』這個名稱包含三種含義：乞士、怖魔、破惡。出家之人，向上向諸佛求法，用佛法來滋養慧命增長；向下向檀越（Dānika，佈施者）乞食，遠離邪命，用供養來使色身沒有損傷，所以稱為『乞士』。出家之人，最初發出家之心，或者菩提心（Bodhi-citta，覺悟之心），乃至成就道果，都會令魔（Māra，佛教中阻礙修行的惡神）感到恐懼，失去人眾，所以名為『怖魔』。又能破除斷滅身口七支和九十八使的業煩惱，所以稱為『破惡』。四人以上乃至無量人，能夠一起舉行說戒和羯磨（Karma，業）等法事，所以稱為『眾』。
『千二百五十人俱』，這是舉出一個數字。佛陀最初成道時，先度化了陳如（Kauṇḍinya）等五人，然後度化了三迦葉（Kāśyapa）兄弟以及他們的徒弟，總共一千人，接著度化了舍利弗（Śāriputra）和目連（Maudgalyāyana），各自帶領一百名徒弟，最後度化了耶舍（Yaśa）長者等五十人。這裡舉的是大概的數字，所以減去了五人。這些人在之前都從事外道，勤苦修行累劫，卻一無所證，才遇見佛陀，便證得上果，感念佛恩深重，常常跟隨佛陀教化，所以是常隨眾。 『皆是無漏大阿羅漢（Arhat）』，這是總體的指稱。『漏』有三種，他們都斷盡了，所以稱為阿羅漢。阿羅漢這個名稱包含三種含義：應供，因為已經永遠斷除了煩惱賊；應不受分段生死；應受人天妙供養。這些人都沒有疑惑，所以稱為『大』。以下是分別讚歎。 『佛子住持善超諸有』，他們從佛口生，從法化生，得到佛法的一部分，堪能繼承佛種，所以稱為『佛子』。安住于覺性三德秘藏，任持萬善功德而不失，所以稱為『住持』。『諸有』是指三界之內的所有存在。
【English Translation】 English version: 'Biao lei ye. Yu zhe. Bing jian gong ji ye.' means that 'Biao lei' refers to categories, and 'Yu' means to be parallel, to have concurrently, to be together, and to extend to. The Buddha with Ananda (one of the Buddha's ten principal disciples, known for his exceptional memory) and the great Bhikkhus (Buddhist monks) and others, proves that what is said is true and not false. 'Fan yun Mohe (Mahā)' contains three meanings, namely great, many, and superior. Their capacity and virtue are respected by the heavenly kings and great people, so they are called 'great'; they universally know the inner and outer scriptures, so they are called 'many'; they surpass the ninety-five kinds of heretics, so they are called 'superior'. The name 'Bhikkhu' contains three meanings: beggar, fear of demons, and destroyer of evil. Those who have left home, seek the Dharma from the Buddhas above, and use the Dharma to nourish their wisdom and increase their life; they beg for food from the Dānikas (donors) below, away from wrong livelihood, and use the offerings to keep their physical bodies unharmed, so they are called 'beggars'. Those who have left home, initially generate the mind of renunciation, or the Bodhi-citta (mind of enlightenment), and even attain the fruit of the path, will cause the Māra (the evil spirit in Buddhism that hinders practice) to feel fear and lose followers, so they are called 'fear of demons'. They can also break and cut off the karmic afflictions of the seven branches of body and speech and the ninety-eight attachments, so they are called 'destroyers of evil'. Four or more people, even countless people, can together hold the precepts and Karma (action) and other Dharma events, so they are called 'Sangha'.
'One thousand two hundred and fifty people together' is a number given. When the Buddha first attained enlightenment, he first converted Kauṇḍinya and the other five people, then converted the three Kāśyapa brothers and their disciples, a total of one thousand people, then converted Śāriputra and Maudgalyāyana, each leading one hundred disciples, and finally converted the elder Yaśa and the other fifty people. This is an approximate number, so five people are subtracted. These people were previously engaged in external paths, diligently practicing for countless kalpas, but without any attainment. Only when they met the Buddha did they attain the fruit, feeling deeply grateful for the Buddha's grace, and often followed the Buddha's teachings, so they are the constant followers. 'All are Arhats (Arhat) without outflows' is a general reference. There are three kinds of 'outflows', and they have all been exhausted, so they are called Arhats. The name Arhat contains three meanings: worthy of offerings, because they have forever cut off the thieves of affliction; worthy of not receiving segmented birth and death; worthy of receiving the wonderful offerings of humans and gods. These people have no doubts, so they are called 'great'. The following are separate praises. 'Buddha's children uphold the good and transcend all existence' they are born from the Buddha's mouth, transformed from the Dharma, obtain a portion of the Buddha's Dharma, and are able to inherit the Buddha's seed, so they are called 'Buddha's children'. They abide in the secret treasury of the three virtues of awakening, uphold the merits of all good deeds without loss, so they are called 'upholders'. 'All existence' refers to all existence within the three realms.
二十五有。皆得二十五種三昧。不為界系。故云善超。此嘆自利。已下嘆利他。
能於國土成就威儀 無剎不現。故云能於國土。有威可畏。有儀可則。行住坐臥皆成軌範。可為標準。故云成就等。凈名所謂不起滅定現諸威儀也。此儀止可觀也。
從佛轉輪。妙堪遺囑 智堪遺付也。常隨從佛。轉大法輪。法有摧輾業煩惱義。喻之若輪。自既摧破惑障。亦能轉教令他破惑。於一法中作無量說。一一逗機。一一稱性。以善巧方便。令其得入如來知見。妙好堪任。護付法藏。令燈燈相然明明不絕。囑法令傳。囑生令度。總名遺囑也。
嚴凈毗尼。弘范三界 戒可遵依也。毗尼云律。律法也。斷割重輕開遮持犯。非法不定。弘大也。范法也。既嚴持清禁。身心弗違。大能軌則世間。真是法中綱紀也。
應身無量。度脫眾生 定能現化也。住首楞嚴。化復作化。普現色身。隨十界機宜何身相現而說法。令彼度苦解脫業惑得自在故。法華所謂內秘外現。從法身地隨緣俯應。如一月不降百水不升。慈善根力法爾如是。若非發跡之後。無如是嘆。醍醐味教於斯現矣。
拔濟未來。越諸塵累 結悲化無盡也。拔令脫苦。濟使得樂。佛滅度后。故曰未來。煩惱與業染污繫縛。喻之塵累。皆令清凈自在無礙
【現代漢語翻譯】 現代漢語譯本 二十五有（三界中的二十五種存在狀態）。都能獲得二十五種三昧（禪定）。不被界限所束縛。所以說『善超』。這是讚歎自利。以下讚歎利他。
『能於國土成就威儀』。沒有哪個剎土不顯現。所以說『能於國土』。有威嚴使人敬畏。有儀則可以傚法。行住坐臥都成爲規範。可以作為標準。所以說『成就』等。如同《維摩詰經》所說的『不起滅定，現諸威儀』。這種威儀只能觀賞。
『從佛轉輪，妙堪遺囑』。智慧可以託付。常常跟隨佛陀。轉大法輪。佛法有摧毀、輾壓業和煩惱的含義。比喻為輪子。自己既已摧破迷惑障礙。也能轉教他人破除迷惑。於一種法中作出無量的解說。一一契合根機。一一符合本性。用善巧方便。使他們得以進入如來的知見。非常美好，可以勝任。守護和託付法藏。使燈燈相傳，光明不絕。託付佛法使之流傳。託付眾生使之得度。總稱為遺囑。
『嚴凈毗尼（戒律），弘范三界』。戒律可以遵從和依靠。毗尼就是律。律法。斷割輕重，開許和禁止，持守和違犯，非法和不定。弘揚廣大。作為典範。既嚴格持守清凈的禁戒。身心都不違背。大能作為世間的軌則。真是佛法中的綱紀。
『應身無量，度脫眾生』。一定能示現變化。安住于首楞嚴三昧。變化又作出變化。普遍示現色身。隨著十法界眾生的根機和適宜，現何種身相而說法。使他們脫離痛苦，解脫業和迷惑，得到自在。如同《法華經》所說的『內秘外現』。從法身之地隨順因緣而俯就適應。如同一輪明月不降臨，百川之水不上升。慈善的根本力量自然而然就是這樣。如果不是發跡之後。就沒有這樣的讚歎。醍醐味的教法在這裡顯現了。
『拔濟未來，越諸塵累』。總結悲心化導沒有窮盡。拔除使之脫離痛苦。救濟使之得到快樂。佛陀滅度之後。所以說未來。煩惱和業染污繫縛。比喻為塵累。都使之清凈自在無礙。
【English Translation】 English version The twenty-five existences (the twenty-five states of being in the Three Realms). All can attain the twenty-five kinds of Samadhi (meditative states). Not bound by limitations. Therefore, it is said 'skillfully transcends'. This praises self-benefit. The following praises benefiting others.
'Able to accomplish dignified conduct in the lands'. There is no land where it does not appear. Therefore, it is said 'able to in the lands'. There is awe-inspiring dignity. There are rituals that can be followed. Walking, standing, sitting, and lying down all become norms. Can be used as a standard. Therefore, it is said 'accomplish' etc. Like what is said in the Vimalakirti Sutra, 'Without arising from the extinction Samadhi, manifesting all dignified conduct'. This kind of dignified conduct can only be observed.
'Following the Buddha, turning the wheel, wonderfully capable of entrusting'. Wisdom can be entrusted. Constantly following the Buddha. Turning the great Dharma wheel. The Dharma has the meaning of destroying and crushing karma and afflictions. It is likened to a wheel. One has already destroyed the delusions and obstacles. Also able to teach others to break through delusions. Making limitless explanations in one Dharma. Each one matching the capacity. Each one according with the nature. Using skillful means. Enabling them to enter the Tathagata's knowledge and vision. Very wonderful, can be competent. Guarding and entrusting the Dharma treasury. Making the lamps pass on the light, the brightness never ceasing. Entrusting the Dharma to be transmitted. Entrusting sentient beings to be delivered. Generally called entrusting.
'Strictly purifying the Vinaya (precepts), propagating the model for the Three Realms'. The precepts can be followed and relied upon. Vinaya is the law. The Dharma. Cutting off the heavy and light, allowing and prohibiting, upholding and violating, illegal and uncertain. Promoting widely. As a model. Having strictly upheld the pure precepts. Body and mind do not violate. Greatly able to be a model for the world. Truly the discipline in the Dharma.
'Responding bodies are limitless, delivering sentient beings'. Certainly able to manifest transformations. Abiding in the Shurangama Samadhi. Transformation again makes transformation. Universally manifesting the physical body. According to the capacity and suitability of sentient beings in the ten Dharma realms, manifesting whatever body form and speaking the Dharma. Enabling them to escape suffering, liberate from karma and delusions, and attain freedom. Like what is said in the Lotus Sutra, 'Inwardly secret, outwardly manifested'. From the ground of the Dharmakaya, according with conditions and condescending to adapt. Like one moon not descending, hundreds of rivers not rising. The fundamental power of compassion is naturally like this. If it is not after the initial manifestation. There would be no such praise. The teaching of the finest flavor appears here.
'Rescuing the future, transcending all dust and defilement'. Concluding that the transformation of compassion is endless. Rescuing to escape suffering. Aiding to attain happiness. After the Buddha's extinction. Therefore, it is said the future. Afflictions and karma pollute and bind. Likened to dust and defilement. All are made pure, free, and unobstructed.
。故稱越也 三列眾上首。
其名曰大智舍利弗 具云奢利弗怛啰。此云鹙子。其人母眼。黑白分明。轉動流利。從彼所生。連母為號。亦云身子。是佛右面弟子。慧解過人。故云大智。增一云。我佛法中。智慧無雙決了諸疑者舍利弗第一。
摩訶目犍連 具云摩訶沒特伽羅。此云大采菽氏。又云胡豆。即尊者母姓。上古仙人所嗜。因以命族。左面弟子。神通無過。下經云。我游十方得無掛礙。神通發明推為無上。
摩訶拘絺羅 此云大膝。舍利弗舅。當論勝姊。姊懷身子。論則不勝。知孕智人寄辨母口。何況出胎。遂往南天。學十八經。人笑之曰。累世難通一生非冀。聞而立誓。學不休止。無暇剪爪。號長爪梵志。學畢還家。知甥為佛弟子。起大憍慢。往佛所奪。佛令立論。因即義墮。負愧低頭。得法眼凈。成阿羅漢。獲四辨才。觸難能答。南方天王常隨侍彼也。
富樓那彌多羅尼子 富樓那父名。此云滿。父是滿江禱天求得。正值江滿。又愿獲滿。夢滿器寶入于母懷。從此有孕。由此多義。得有此稱。彌多羅尼母名。此翻為慈。亦云知識。其母慈行。仍誦事陀知識品故。尼女聲也。是彼所生。連父母召。云滿慈子。此于如來說法人中最為第一。下經云。我曠劫來。辯才無礙宣說苦空。深
【現代漢語翻譯】 現代漢語譯本：因此稱之為超越。他們是三類大眾中的領袖。
他們的名字是「大智」舍利弗（Śāriputra，智慧第一的弟子，意為「鹙鷺之子」）。完整說法是奢利弗怛啰（Śāriputratrā）。這裡稱之為鹙子。他的母親眼睛黑白分明，轉動靈活流暢。他從母親那裡繼承了這些特點，因此以母親的名字來稱呼他，也稱為身子。他是佛陀右邊的弟子，智慧超群，所以稱為「大智」。《增一阿含經》中說：『在我的佛法中，智慧無雙，能夠決斷各種疑惑的人，舍利弗是第一。』
摩訶目犍連（Mahāmaudgalyāyana，神通第一的弟子，意為「大采菽氏」）。完整說法是摩訶沒特伽羅（Mahāmaudgalyāyana）。這裡稱之為大采菽氏，又稱胡豆，是尊者母親的姓氏。上古時代的仙人喜歡吃這種豆，因此用它來命名家族。他是佛陀左邊的弟子，神通廣大，無人能及。下經中說：『我遊歷十方世界，沒有阻礙，神通顯現，被推崇為無上。』
摩訶拘絺羅（Mahākauṣṭhila，論議第一的弟子，意為「大膝」）。他是舍利弗的舅舅。當初辯論時勝過他的姐姐。姐姐懷著舍利弗時，他辯論就不能勝過姐姐，知道懷孕的是個有智慧的人，智慧寄託在母親的口中，更何況是出生之後呢。於是前往南印度，學習十八部經典。人們嘲笑他說：『累世都難以通達，一生更沒有希望。』他聽后立下誓言，學習永不停止，沒有時間剪指甲，號稱長爪梵志。學成回家后，知道外甥成了佛陀的弟子，生起極大的驕慢心，前往佛陀處想要辯論取勝。佛陀讓他立論，他因此義理墮落，慚愧地低下頭，獲得了法眼清凈，成就了阿羅漢，獲得了四種辯才，遇到難題都能回答。南方天王常常侍奉在他身邊。
富樓那彌多羅尼子（Pūrṇamaitrāyaṇīputra，說法第一的弟子，意為「滿慈子」）。富樓那是他父親的名字，意思是「滿」。他的父親在滿江邊祈禱上天而得到他，正值江水滿溢。又希望獲得圓滿，夢見裝滿寶物的器皿進入母親的懷抱，從此懷孕。由於這些多重含義，才有了這個稱呼。彌多羅尼是他母親的名字，翻譯為「慈」，也稱為「知識」。他的母親行為慈悲，經常誦讀事陀知識品，尼是女聲。他是他們所生，連用父母的名字來稱呼，稱為滿慈子。他在如來說法的人中最為第一。下經中說：『我從曠劫以來，辯才無礙，宣說苦空等甚深道理。』
【English Translation】 English version: Therefore, they are called 'transcendent'. They are the leaders among the three assemblies.
Their names are 'Great Wisdom' Śāriputra (Śāriputra, the disciple foremost in wisdom, meaning 'son of the egret'). The full name is Śāriputratrā. Here, he is called 'Śāriputra'. His mother's eyes were clear with distinct black and white, and moved smoothly and fluently. He inherited these characteristics from his mother, so he is called by his mother's name, also known as Śaradvatīputra. He is the Buddha's disciple on the right side, with outstanding wisdom, so he is called 'Great Wisdom'. The Ekottara Agama Sutra says: 'In my Dharma, Śāriputra is the foremost in wisdom, unparalleled in resolving all doubts.'
Mahāmaudgalyāyana (Mahāmaudgalyāyana, the disciple foremost in supernatural powers, meaning 'Great Bean Gatherer'). The full name is Mahāmaudgalyāyana. Here, he is called 'Great Bean Gatherer', also known as 'Broad Bean', which is the surname of the venerable's mother. In ancient times, immortals liked to eat this bean, so it was used to name the family. He is the Buddha's disciple on the left side, with great supernatural powers, unmatched by anyone. The Sutra says: 'I travel through the ten directions without hindrance, and my supernatural powers are manifested, and I am revered as unsurpassed.'
Mahākauṣṭhila (Mahākauṣṭhila, the disciple foremost in debate, meaning 'Great Knee'). He is Śāriputra's uncle. Initially, he debated and surpassed his sister. When his sister was pregnant with Śāriputra, he could not win against her in debate, knowing that the pregnant woman carried a wise person, and the wisdom was entrusted in the mother's mouth, let alone after birth. So he went to South India to study eighteen scriptures. People laughed at him, saying: 'It is difficult to understand even in many lifetimes, and there is no hope in one lifetime.' After hearing this, he made a vow to study without stopping, without time to cut his nails, and was called 'Long-Nailed Ascetic'. After completing his studies and returning home, he learned that his nephew had become the Buddha's disciple, and he became very arrogant, going to the Buddha to debate and win. The Buddha asked him to state his argument, and he fell into logical fallacy, lowered his head in shame, obtained the pure Dharma eye, attained Arhatship, and obtained the four kinds of eloquence, able to answer any difficult question. The Southern Heavenly King often attends to him.
Pūrṇamaitrāyaṇīputra (Pūrṇamaitrāyaṇīputra, the disciple foremost in preaching, meaning 'Son of Fullness and Kindness'). Pūrṇa is his father's name, meaning 'full'. His father prayed to heaven by the full river and obtained him, just as the river was full. He also hoped to obtain fullness, dreaming of a vessel full of treasures entering his mother's womb, and from then on she was pregnant. Because of these multiple meanings, he has this name. Maitrāyaṇī is his mother's name, translated as 'kindness', also known as 'knowledge'. His mother practiced kindness and often recited the 'Affairs of Knowledge' chapter, and 'nī' is a feminine suffix. He was born of them, and is called by the names of his parents, called 'Son of Fullness and Kindness'. He is the foremost among those who preach the Dharma of the Tathagata. The Sutra says: 'From countless kalpas, I have had unimpeded eloquence, proclaiming the profound truths of suffering and emptiness.'
達實相。河沙如來秘密法門。我于眾中微妙開示得無所畏等。
須菩提 此云空生。或云善吉善現等。生時家中庫藏器皿皆空故。相者謂言。兒必善吉。此善吉相現於器故。從是得名。于大眾中解空第一。入無諍定。喜說空法。所修行業以空為本。如下經云。我曠劫來心得無礙。初在母胎。即知空寂。如是乃至十方成空。亦令眾生證得空性。蒙如來發性覺真空。空性圓明得阿羅漢。
優波尼沙陀等而為上首 此云近少。義翻塵性。觀塵性空而得道故。微塵即是色近少分。鄰近虛空是色邊際。故名塵性為近少也。如下經云。我悟色性。以從不凈白骨微塵歸於虛空。空色二無。成無學道。如來印我名尼沙陀。更有餘人。經不具載。故云等也。即三迦葉輩。此皆頭角。為眾知識。綱領佛法。各有弟子。故云上首也 二緣覺眾。
復有無量辟支無學。並其初心。同來佛所 具云辟支迦羅。此云緣覺。以觀十二因緣而覺悟故。此是部行。非同麟喻。然不預嘆德列名者。以厭喧樂靜。不為眾所知識故。主伴咸集。故云並其初心。遇佛迴向必證大果。故下經云。有學二乘及諸一切新發心菩薩等。皆獲本心。遠塵離垢得法眼凈。通序竟。二別序者。諸經不同。發起各別。或放光微笑乞食入禪。自唱位號。勸人令問等
。今經。由夏滿眾集。主臣請齋。慶喜外歸。無供循乞。因遭淫室邪術所加。自無定慧。不能降伏。由是。外假秘密攝護令歸。意顯生死輪迴莫過淫愛。超證聖位豈逾定慧。定慧內具。秘密外資。塵飏順風有何艱險。文有四。一夏制圓成。眾求密義。
屬諸比丘休夏自恣 屬值遇會也。聖禁三月。滿在此日。故云休夏也。自迷所犯。恣任僧舉。當悔清凈。故云自恣。制限恣法。如律所明。
十方菩薩。咨決心疑。欽奉慈嚴。將求密義 具云菩提薩埵。此云覺有情。此有三釋。一菩提所求果。薩埵所度生。二菩提所求果。薩埵能求人。三菩提覺悟智。薩埵情慮識。總約悲智慧所真妄。以立名也。此等安居非止一處。故云十方。限內修行莫盡通達。從師指授。夏滿方遂。故云咨決心疑。恭敬遵承。故曰欽奉。恩念威重。故曰慈嚴。將求密義者。意請宣說如來密因修證了義之法門也 二師資感應教演真乘。
即時如來敷座宴安 非禪不慧。故先入定為后軌也。即敷尼師壇靜然安坐。如金剛法華。皆先入定。後方始說。常法爾也。
為諸會中宣示深奧 前求密義。今宣深奧。隨其所問皆與說示。如法華先說無量義經以為一乘之本。今此會中。亦復如是。必有經目。隱而不言也。
法筵清眾得求
【現代漢語翻譯】 現代漢語譯本： 現在這部經，是因為夏安居結束，大眾聚集，國王大臣請佛齋僧。阿難（Ananda）外出乞食未歸，沒有供養，只能沿路乞討。因為遭遇了淫室的邪術加害，自身沒有定力和智慧，不能降伏。因此，佛陀才藉助秘密的咒語來攝護阿難，令他返回。這裡的意思是說，生死輪迴沒有超過淫慾和愛戀的，而超越證得聖位的，沒有超過定力和智慧的。定力和智慧內在具備，秘密咒語是外在的輔助。塵土飛揚，順著風勢，又有什麼艱難險阻呢？這段經文有四個要點：一是夏安居圓滿完成，大眾請求秘密的教義。
『屬諸比丘休夏自恣』，意思是說適逢僧眾結束夏安居的集會。佛制戒律規定三個月的安居，到這一天結束，所以說『休夏』。僧眾各自坦白自己所犯的過失，聽憑僧團來舉罪，應當懺悔清凈，所以說『自恣』。關於制限和自恣的法則，都如戒律所闡明的那樣。
『十方菩薩。咨決心疑。欽奉慈嚴。將求密義』，具足的說法是菩提薩埵（Bodhisattva），這裡翻譯為『覺有情』。對此有三種解釋：一是菩提是所求的果，薩埵是所度的眾生；二是菩提是所求的果，薩埵是能求的人；三是菩提是覺悟的智慧，薩埵是情慮的意識。總而言之，就是用悲智、真妄來立名。這些菩薩安居修行並非只在一個地方，所以說『十方』。在安居期間的修行還沒有完全通達，所以要向老師請教，夏安居圓滿后才能如願，所以說『咨決心疑』。恭敬地遵從承受，所以說『欽奉』。恩德和威嚴並重，所以說『慈嚴』。『將求密義』，意思是請佛宣說如來秘密的、關於修證了義的法門。
二是師父和弟子之間產生感應，佛陀演說真實的教義。
『即時如來敷座宴安』，如果沒有禪定和智慧，就不能成為後世的典範。所以佛陀首先入定，作為後世的榜樣。立刻鋪設尼師壇（Nisidana），靜靜地安坐。如同《金剛經》、《法華經》，都是先入定，然後才開始說法，這是通常的做法。
『為諸會中宣示深奧』，前面是請求秘密的教義，現在是宣說深奧的道理。隨著他們所提出的問題，都給予開示。如同《法華經》先說《無量義經》，作為一乘的根本。現在這個法會中，也是這樣，一定有經文的題目，只是隱而不說罷了。
『法筵清眾得求』
【English Translation】 English version: This sutra is due to the end of the summer retreat, the gathering of the masses, and the king and ministers inviting the Buddha to a vegetarian feast. Ananda (Ananda) went out to beg for food and did not return. Without offerings, he could only beg along the way. Because he encountered the evil magic of a lewd house, he had no samadhi or wisdom and could not subdue it. Therefore, the Buddha used secret mantras to protect Ananda and bring him back. The meaning here is that the cycle of birth and death does not exceed lust and love, and surpassing and attaining the holy position does not exceed samadhi and wisdom. Samadhi and wisdom are inherent, and secret mantras are external assistance. With dust flying and following the wind, what difficulties and dangers are there? This passage has four main points: First, the summer retreat is completed, and the masses request secret teachings.
'Belonging to the Bhikkhus resting in summer and acting at will' means that it coincides with the assembly of monks ending the summer retreat. The Buddha's precepts stipulate a three-month retreat, which ends on this day, so it is said 'resting in summer'. The monks confess their faults and allow the Sangha to accuse them. They should repent and purify themselves, so it is said 'acting at will'. The rules regarding restriction and acting at will are as explained in the precepts.
'Bodhisattvas from the ten directions. Consulting to resolve doubts. Respectfully following the compassionate and strict. Seeking secret meanings' The full saying is Bodhisattva (Bodhisattva), which is translated here as 'sentient being of enlightenment'. There are three explanations for this: First, Bodhi is the fruit sought, and Sattva is the sentient being to be saved; second, Bodhi is the fruit sought, and Sattva is the person who can seek; third, Bodhi is the wisdom of enlightenment, and Sattva is the consciousness of emotion and thought. In short, it is to establish a name with compassion, wisdom, truth, and falsehood. These Bodhisattvas do not practice in only one place, so it is said 'ten directions'. The practice during the retreat has not yet been fully understood, so they must ask the teacher for guidance, and they can only get their wish after the summer retreat is completed, so it is said 'consulting to resolve doubts'. Respectfully following and accepting, so it is said 'respectfully following'. Kindness and majesty are equally important, so it is said 'compassionate and strict'. 'Seeking secret meanings' means asking the Buddha to explain the secret Dharma door of the Tathagata regarding the ultimate meaning of cultivation and realization.
Second, there is a connection between the teacher and the disciples, and the Buddha expounds the true teachings.
'Immediately the Tathagata spread the seat and rested peacefully' If there is no samadhi and wisdom, one cannot become a model for future generations. Therefore, the Buddha first enters samadhi as a model for future generations. Immediately spread the Nisidana (Nisidana) and sit quietly. Like the Diamond Sutra and the Lotus Sutra, they all first enter samadhi and then begin to speak, which is the usual practice.
'Declaring profound mysteries to the assembly' Previously, they were asking for secret teachings, and now they are expounding profound principles. They are given instructions according to the questions they raise. Just like the Lotus Sutra first speaks of the Infinite Meaning Sutra as the foundation of the One Vehicle. The same is true in this Dharma assembly. There must be the title of the sutra, but it is hidden and not mentioned.
'The pure assembly at the Dharma feast obtains what they seek'
曾有 教主既非生滅心行說實相法。能聽之眾亦無一法可為領受。稱實說聽無有垢染。故云清眾。斯為究竟無上法會。故未曾有。
迦陵仙音。遍十方界 佛聲和雅。眾所愛樂。聽之無厭。如迦陵頻伽在於㲉鳴勝餘鳥。故堪喻佛聲。此鳥非常。故云仙也。遍十方界者。顯其圓義。如來梵音。于諸相中最為勝故。如別處說。
恒沙菩薩來聚道場。文殊師利而為上首 正云曼殊室利。此云妙吉祥。或妙德。下文將神咒。揀圓通。與奪眾心。無私不伏。智德之尊。故標上首。前文十方菩薩咨決心疑。今此復云恒沙來聚者。或因結上首重指前文。或因前說法聲遍十方。后始來集。二義無在 三王臣請供主伴分臨。
時波斯匿王。為其父王諱日營齋。請佛宮掖。自迎如來。廣設珍羞無上妙味。兼復親延諸大菩薩 具云缽羅斯那恃多。此云勝君。先王崩日忌諱之晨。故云諱日。即自恣后之一日也。諱忌也。以忌舉吉事。諱避其名。宮掖內庭也。后妃居所。在天子左右。如肘腋耳。王之宮禁策掖者所居故。
城中復有長者居士。同時飯僧。佇佛來應。佛敕文殊。分領菩薩及阿羅漢。應諸齋主 十德具足。三品居財。故云長者居士。又守道自怡。寡慾蘊德。故曰居士。佛為化主。王請須臨。臣為輔佐。余聖可
【現代漢語翻譯】 現代漢語譯本： 曾有教主（指佛陀）既不是以生滅的心識活動來說明實相之法，能聽法的聽眾也沒有任何一種固定的法可以被領受。稱合實相的說法和聽法，沒有絲毫的垢染，所以說是清凈的聽眾。這是究竟無上的法會，所以說是未曾有。
迦陵仙音（kalavinka，一種美妙的鳥叫聲）。遍滿十方世界，佛的聲音和諧優雅，眾生都喜愛聽聞，聽了也不會厭倦。就像迦陵頻伽鳥在蛋殼中鳴叫的聲音勝過其他鳥類，所以可以比喻佛的聲音。這種鳥非常稀有，所以說是仙鳥。遍十方界，顯示其圓滿的意義。如來的梵音，在各種音聲中最為殊勝，正如其他地方所說。
像恒河沙一樣多的菩薩來到道場聚集，文殊師利（Manjusri，智慧的象徵）作為他們的首領。正譯為曼殊室利，意譯為妙吉祥，或妙德。下文將用神咒來揀擇圓通，給予或剝奪眾生的心意，沒有誰不心悅誠服。因為他是智慧和德行的尊者，所以被標為首領。前文說十方菩薩前來諮詢，決心消除疑惑，現在又說恒河沙數的菩薩前來聚集，或許是因為承接上文，再次強調前文的內容，或者是因為之前佛陀說法，聲音遍滿十方，之後菩薩才來聚集。這兩種解釋都可以成立。三王臣（指波斯匿王及其臣屬）請求供養，佛陀和菩薩們分別應邀赴會。
當時波斯匿王（Prasenajit，古印度拘薩羅國國王），爲了他父親的忌日而舉辦齋會，邀請佛陀到王宮裡，親自迎接如來，廣泛地準備各種珍貴的美味佳餚，還親自邀請各位大菩薩。具云缽羅斯那恃多，意譯為勝君。先王去世的忌日早晨，所以說是諱日，也就是自恣日之後的一天。諱，是忌諱的意思。用忌日來舉辦吉祥的事情，是避諱提及先王的名字。宮掖，指王宮的內庭，是后妃居住的地方，在天子的左右，就像肘和腋一樣。王的宮禁，是策士和近臣居住的地方。
城中還有長者和居士，同時設齋供養僧眾，等待佛陀前來應供。佛陀命令文殊師利，帶領菩薩和阿羅漢，去應各個齋主的邀請。十德具足，擁有上中下三等資財，所以稱為長者居士。又安守正道，怡然自得，寡慾蘊藏德行，所以稱為居士。佛陀是教化的主導者，國王的邀請必須親自前往，臣子是輔佐者，其餘的聖者可以分頭前往。
【English Translation】 English version: There was a Teacher (referring to the Buddha) who did not use the mind of arising and ceasing to explain the Dharma of true reality. The audience who could listen had no fixed Dharma to receive. The speaking and listening that accord with true reality are without any defilement, hence called a pure assembly. This is the ultimate unsurpassed Dharma assembly, hence called unprecedented.
The kalavinka's (kalavinka, a beautiful bird sound) celestial sound pervades the ten directions. The Buddha's voice is harmonious and elegant, loved by all beings, and they never tire of listening. Just as the kalavinka bird's sound in the eggshell surpasses other birds, so it can be compared to the Buddha's voice. This bird is very rare, hence called celestial. 'Pervades the ten directions' shows its perfect meaning. The Tathagata's Brahma-voice is the most excellent among all sounds, as said elsewhere.
Bodhisattvas as numerous as the sands of the Ganges came to gather at the Bodhimanda, with Manjusri (Manjusri, symbol of wisdom) as their leader. 'Manjusri' is the correct translation, meaning 'Wonderful Auspiciousness' or 'Wonderful Virtue'. The following text will use the divine mantra to select perfect penetration, granting or depriving beings' minds, and no one will be unconvinced. Because he is the venerable one of wisdom and virtue, he is marked as the leader. The previous text said that Bodhisattvas from the ten directions came to consult and resolve their doubts, and now it says that Bodhisattvas as numerous as the Ganges came to gather, perhaps because it is a continuation of the previous text, re-emphasizing the content of the previous text, or because the Buddha's Dharma-speaking sound previously pervaded the ten directions, and then the Bodhisattvas came to gather. Both explanations are valid. The three kings and ministers (referring to King Prasenajit and his ministers) requested offerings, and the Buddha and Bodhisattvas were invited to attend separately.
At that time, King Prasenajit (Prasenajit, King of Kosala in ancient India) held a vegetarian feast for his father's death anniversary, invited the Buddha to the palace, personally welcomed the Tathagata, and widely prepared various precious and delicious delicacies, and also personally invited the great Bodhisattvas. Fully called 'Prasenajit', meaning 'Victorious Lord'. The morning of the late king's death anniversary is called the 'avoidance day', which is the day after the Self-Surrender Day. 'Avoidance' means to avoid. Using the avoidance day to hold auspicious events is to avoid mentioning the late king's name. 'Palace' refers to the inner court of the palace, where the consorts reside, on the left and right of the Son of Heaven, like the elbows and armpits. The king's palace is where the strategists and close ministers reside.
In the city, there were also elders and lay practitioners who simultaneously set up vegetarian feasts to offer to the Sangha, waiting for the Buddha to come and respond to the offering. The Buddha ordered Manjusri to lead the Bodhisattvas and Arhats to respond to the invitations of the various feast hosts. Possessing the ten virtues and having upper, middle, and lower class wealth, they are called elders and lay practitioners. Also, abiding by the path, being content, having few desires, and accumulating virtue, they are called lay practitioners. The Buddha is the leader of the teachings, and the king's invitation must be attended personally. The ministers are assistants, and the remaining sages can go separately.
赴 四慶喜無齋入城循乞二。一歸園無請。
唯有阿難。先受別請。遠遊未還。不遑僧次 阿難此云歡喜。佛初出家。凈飯憂惱。聞子成道。王大忻然。復有斛飯。奏云生兒。舉國大喜。因立斯號。又彼端正。或語或默行住坐臥進止動轉。見者咸喜。故云歡喜。先受別請者。涅槃經說不受別請。乃不隨佛受別請耳。或因他事而非齋也。遑假也。
既無上座及阿阇梨。途中獨歸。其日無供 同輩上下。曰上座。阿阇梨此云軌範。謂與眾中作軌範故 二入國循求三。一平等行乞二。一正行平等以循乞。
即時阿難。執持應器。于所游城次第循乞 當日初分乞食易得。故云即時。缽多羅。此云應量器。色與體量皆應法度也。無問凈穢。故云次第。順於軌則。故云循乞。乞食十利如寶雨經說。
心中初求最後檀越。以為齋主。無問凈穢剎利尊姓及旃陀羅。方行等慈。不擇微賤。發意圓成一切眾生無量功德 檀越此云施者。阿難乞食。意祈末後來請僧者。我當赴彼。故曰齋主。凈穢即剎利旃陀也。剎帝利。此云田主。即王種也。故云尊姓。旃陀羅。此云殺者。即魁膾淫酒家也。方法也。軌則如來。行平等慈。不取貴擇賤。俾施者見者得福無量 二仰效無遮以除謗。
阿難已知如來世尊訶須菩提及
【現代漢語翻譯】 現代漢語譯本 赴四：慶喜（Ānanda，阿難的另一個名字，意為歡喜）沒有接受僧團的邀請，獨自入城按順序乞食。一：返回精舍，因為沒有受到邀請。 只有阿難（Ānanda，意為歡喜）。因為之前接受了其他的邀請，到遠方遊歷還沒有回來，所以沒有參加僧團的乞食。阿難（Ānanda）在這裡的意思是歡喜。佛陀最初出家的時候，凈飯王（Śuddhodana）非常憂愁煩惱，後來聽說兒子成道了，國王非常高興。又有人稟告說王子生了一個兒子，舉國上下都非常高興，因此取了這個名字。而且阿難（Ānanda）相貌端正，無論是說話還是沉默，行走還是站立，坐著還是躺著，前進還是停止，動作還是轉變，見到他的人都心生歡喜，所以叫做歡喜。之前接受了其他的邀請，是指《涅槃經》里說的不接受其他的邀請，是不跟隨佛陀接受其他的邀請。或者是因為其他的事情而不是爲了齋飯。 因為沒有上座（長老）以及阿阇梨（Ācārya，意為軌範師），所以在路上獨自返回。那天沒有供養。同輩之間年長的年幼的，叫做上座（長老）。阿阇梨（Ācārya）在這裡的意思是軌範，指的是在僧眾中作為行為的規範。 二：進入城市按順序乞食。一：平等地乞食。二：以平等心按順序乞食。 當時阿難（Ānanda）拿著缽（應量器），在所遊歷的城市裡按順序乞食。當天早上乞食容易得到，所以說當時。缽多羅（Pātra），這裡的意思是應量器，顏色和容量都符合法度。不問乾淨還是污穢，所以說按順序。順從於軌則，所以說按順序乞食。乞食有十種利益，如《寶雨經》所說。 心中首先希望最後一位佈施者，作為齋飯的主人。不問乾淨還是污穢，剎帝利（Kṣatriya）貴族還是旃陀羅（Caṇḍāla）。平等地施行慈悲。不選擇卑微貧賤的人。發願圓滿成就一切眾生無量的功德。檀越（Dānapati）這裡的意思是施主。阿難（Ānanda）乞食，心裡希望最後來邀請僧眾的人，我應當去赴他的齋。所以說是齋主。乾淨和污穢就是指剎帝利（Kṣatriya）和旃陀羅（Caṇḍāla）。剎帝利（Kṣatriya），這裡的意思是田主，就是王族。所以說是貴族。旃陀羅（Caṇḍāla），這裡的意思是殺者，就是屠夫和賣酒的人家。方法就是軌則。如來（Tathāgata）施行平等慈悲，不選取高貴的人，不捨棄卑賤的人，使佈施者和見到的人得到無量的福報。 二：傚法無遮大會來消除誹謗。 阿難（Ānanda）已經知道如來（Tathāgata）世尊呵斥須菩提（Subhūti）以及
【English Translation】 English version Going to four: Ānanda (Ānanda, another name for Ānanda, meaning joy) did not accept the Sangha's invitation and entered the city alone to beg for food in order. One: Returning to the monastery because he was not invited. Only Ānanda (Ānanda, meaning joy). Because he had previously accepted other invitations and traveled far away and had not yet returned, he did not participate in the Sangha's alms round. Ānanda (Ānanda) here means joy. When the Buddha first became a monk, King Śuddhodana (Śuddhodana) was very sad and troubled. Later, when he heard that his son had attained enlightenment, the king was very happy. Someone also reported that the prince had given birth to a son, and the whole country was very happy, so he was given this name. Moreover, Ānanda (Ānanda) has a dignified appearance. Whether he is speaking or silent, walking or standing, sitting or lying down, advancing or stopping, moving or transforming, those who see him feel happy, so it is called joy. Accepting other invitations before refers to the Nirvana Sutra saying that not accepting other invitations means not following the Buddha to accept other invitations. Or it is for other things rather than for齋飯(zhāi fàn, vegetarian meal offered to monks). Because there was no senior elder (elder) or Ācārya (Ācārya, meaning norm teacher), he returned alone on the road. There was no offering that day. The older and younger generations among peers are called senior elders (elders). Ācārya (Ācārya) here means norm, which refers to serving as a norm of behavior in the Sangha. Two: Entering the city to beg for food in order. One: Begging for food equally. Two: Begging for food in order with an equal mind. At that time, Ānanda (Ānanda) was holding a bowl (measuring vessel) and begging for food in order in the city he was traveling in. It was easy to get food in the morning of that day, so it was said at that time. Pātra (Pātra) here means a measuring vessel, and its color and capacity are in accordance with the Dharma. Without asking whether it is clean or dirty, it is said to be in order. Following the rules, it is said to be begging for food in order. There are ten benefits of begging for food, as stated in the Ratnamegha Sutra. In his heart, he first hoped that the last donor would be the owner of the vegetarian meal. Without asking whether it is clean or dirty, the Kṣatriya (Kṣatriya) nobles or the Caṇḍāla (Caṇḍāla). Practice compassion equally. Do not choose humble and poor people. Vow to perfectly accomplish the immeasurable merits of all sentient beings. Dānapati (Dānapati) here means donor. Ānanda (Ānanda) begged for food, hoping in his heart that the person who would invite the Sangha last would be the one I should go to. So it is said to be the owner of the vegetarian meal. Clean and dirty refer to Kṣatriya (Kṣatriya) and Caṇḍāla (Caṇḍāla). Kṣatriya (Kṣatriya) here means field owner, which is the royal family. So it is said to be a noble. Caṇḍāla (Caṇḍāla) here means killer, which is the butcher and the family that sells alcohol. The method is the rule. The Tathāgata (Tathāgata) practices equal compassion, does not choose noble people, and does not abandon humble people, so that donors and those who see them can receive immeasurable blessings. Two: Learn from the Unimpeded Great Assembly to eliminate slander. Ānanda (Ānanda) already knew that the Tathāgata (Tathāgata) World Honored One rebuked Subhūti (Subhūti) and
大迦葉。為阿羅漢。心不均平。欽仰如來開闡無遮。度諸疑謗 迦葉波。此云飲光氏。上古元祖是仙。身有光明。吞蔽燈光。人皆異之。曰飲光仙。因立族姓。尊者頭陀上行第一。故云大也。不均平者。善現舍貧從富。迦葉舍富從貧。皆為凈名所訶。今言如來者。就其印可。功歸佛也。然佛常乞食無遮間者。由五義故。一由內證平等理。外不見貧富相。二心離貪慢。慈無偏利。三表威德不懼惡象沽酒淫女家。四息凡夫猜嫌。五破二乘分別。故得仰效行平等耳。度疑謗者。即息凡夫猜嫌也。
經彼城隍。徐步郭門。嚴整威儀。肅恭齋法 城之濠塹曰隍。齋莊齊整。不失威儀。安靜恭謹。足成令則。以斯行乞。物無不從。仰效尊儀。故云齋法也 二示遇惡緣。
爾時阿難因乞食次經歷淫室。遭大幻術摩登伽女。以娑毗迦羅先梵天咒。攝入淫席。淫躬撫摩。將毀戒體 爾時此時也。摩登伽義翻本姓。下經云性比丘尼是也。婆毗迦羅。亦云劫毗羅。此言金頭。或云黃髮。食米齊外道也。師事梵天而得此咒。咒是梵天先說。外道施行。世人諷習以為幻術。將毀戒體者。別解脫戒。白四所發。形愿業體。體即無作。從作戒生。是第三聚非色非心為戒所依。持之則肥。犯之則羸。故云戒體。阿難無心。遭逼入舍。欲犯未
【現代漢語翻譯】 現代漢語譯本： 大迦葉（Mahākāśyapa，佛陀十大弟子之一）。作為阿羅漢（Arhat，已證得涅槃的修行者），他的心並非總是平等。他欽佩如來（Tathāgata，佛陀的稱號）開示闡明無遮大會（Pancavarsika，一種不分貧富貴賤的佈施大會），以此來消除眾生的疑惑和誹謗。
迦葉波（Kāśyapa）的意思是飲光氏，上古時代的元祖是仙人，身上有光明，能夠吞沒燈光，人們都對此感到驚異，稱他為飲光仙。因此建立了這個族姓。尊者（指大迦葉）在頭陀行（dhūta，一種苦行）方面是第一，所以被稱為大。所謂不均平，指的是善現（Subhuti，須菩提，佛陀十大弟子之一）捨棄貧窮而親近富人，迦葉（Kāśyapa）捨棄富裕而親近窮人，都被維摩詰（Vimalakirti）所呵斥。現在說如來，是就佛陀的印可而言，將功勞歸於佛陀。然而，佛陀經常乞食，參與無遮大會，這是因為五個原因：一是內心證悟了平等的道理，外在不分別貧富的表象；二是內心遠離貪婪和傲慢，慈悲沒有偏頗；三是展現威德，不懼怕惡象和賣酒的**家；四是平息凡夫的猜疑和嫌隙；五是破除二乘（聲聞乘和緣覺乘）的區別對待。因此才能效彷彿陀，行持平等。
消除疑惑和誹謗，也就是平息凡夫的猜疑和嫌隙。
經過那些城池，緩慢地走入城門，儀容莊嚴整肅，以肅敬的心情遵守齋法。城池的護城河叫做隍。齋戒莊重整齊，不失威儀，安靜恭謹，足以成為典範。用這樣的方式乞食，人們沒有不施捨的。仰慕傚法佛陀的尊貴儀容，所以說是齋法。這是第二點，顯示遭遇惡緣。
當時，阿難（Ānanda，佛陀十大弟子之一）因為乞食的緣故，經過淫室，遭遇大幻術的摩登伽女（Matangī，一個女子），摩登伽女用娑毗迦羅先梵天咒（一種咒語），將阿難攝入淫席，用身體撫摩，將要毀壞阿難的戒體。當時就是指這個時候。摩登伽的意思是本姓。下經說她是性比丘尼。婆毗迦羅，也叫劫毗羅，意思是金頭，或者黃髮，是食米的齊外道。她師事梵天而得到這個咒語。咒語是梵天先說的，外道施行，世人諷誦學習，以為是幻術。將要毀壞戒體，別解脫戒，由白四羯磨所發，包括形、愿、業、體。體就是無作戒體，從作戒而生，是第三聚，非色非心，是戒所依。持戒則戒體強健，犯戒則戒體衰弱，所以說是戒體。阿難沒有心，被迫進入淫室，想要侵犯但還沒有。
【English Translation】 English version: Mahākāśyapa (one of the ten great disciples of the Buddha). As an Arhat (one who has attained Nirvana), his mind was not always balanced. He admired the Tathāgata (the title of the Buddha) for expounding and elucidating the Pancavarsika (a donation assembly regardless of rich or poor), thereby eliminating the doubts and slanders of sentient beings.
Kāśyapa means 'Drinker of Light'. The ancestor of ancient times was an immortal with light on his body, able to swallow lamplight, which amazed people, calling him the 'Drinking Light Immortal'. Hence, this clan name was established. The Venerable (referring to Mahākāśyapa) is the foremost in ascetic practices (dhūta), hence the title 'Great'. The so-called imbalance refers to Subhuti (one of the ten great disciples of the Buddha) abandoning poverty to befriend the rich, and Kāśyapa abandoning wealth to befriend the poor, both of whom were rebuked by Vimalakirti. Now, speaking of the Tathāgata, it is in terms of the Buddha's approval, attributing the merit to the Buddha. However, the Buddha often begged for food and participated in the unobstructed assembly because of five reasons: first, internally realizing the principle of equality, externally not distinguishing the appearance of rich and poor; second, the mind is free from greed and arrogance, and compassion is without partiality; third, demonstrating power and virtue, not fearing evil elephants and wine-selling **houses; fourth, pacifying the suspicions and dislikes of ordinary people; fifth, breaking the discriminatory treatment of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna). Therefore, one can emulate the Buddha and practice equality.
Eliminating doubts and slanders means pacifying the suspicions and dislikes of ordinary people.
Passing through those cities, slowly entering the city gates, with dignified and orderly demeanor, and with respectful mind observing the precepts of fasting. The moat of the city is called the moat. Fasting is solemn and orderly, without losing dignity, quiet and respectful, sufficient to become a model. Begging for food in this way, people have no reason not to give. Admiring and emulating the Buddha's noble demeanor, hence it is called the precepts of fasting. This is the second point, showing encountering evil conditions.
At that time, Ānanda (one of the ten great disciples of the Buddha), because of begging for food, passed by a brothel and encountered the Matangī (a woman) of great illusion, who used the Sābhikarā Pūrvabrahmā Spell (a kind of mantra) to draw Ānanda into the brothel, caressing him with her body, about to destroy Ānanda's precept body. 'At that time' refers to this moment. Matangī means 'original surname'. The lower scripture says she is a Bhikshuni by nature. Bhābhikarā, also called Kapila, means 'golden head' or 'yellow hair', and is a rice-eating heretic. She served Brahmā as her teacher and obtained this mantra. The mantra was first spoken by Brahmā, practiced by heretics, and people recite and learn it, thinking it is an illusion. 'About to destroy the precept body', the Prātimokṣa precepts are generated by the fourfold karma, including form, vow, action, and body. The 'body' is the non-active precept body, born from active precepts, is the third aggregate, neither form nor mind, and is what the precepts rely on. Maintaining the precepts makes the precept body strong, violating the precepts makes the precept body weak, hence it is called the precept body. Ānanda had no intention, was forced into the brothel, wanting to violate but not yet.
犯。故云將毀。若據下云。八萬行中只毀一戒。心清凈故。尚未淪溺。應知阿難不毀吉羅。緣起如別 三佛垂哀救三。一齋畢歸園。
如來知彼淫術所加。齋畢旋歸。王及大臣長者居士。俱來隨佛。愿聞法要 如來知者。知即是見也。謂以生死智明不二天眼見也。如來常儀。受請齋了皆為說法。今日速歸。知佛必有所為。故隨而來愿聞法要。然大眾根熟。妙悟是時。不有因緣無由發起。故托慶喜淫逼摩登愛纏。俾知生死輪迴貪慾為本。修證常樂禪慧是基。故下文中。天龍八部有學二乘及諸一切新發心菩薩。其數凡有十恒河沙。聞是法已。皆得本心。遠塵離垢。獲法眼凈。性比丘尼成阿羅漢。無量眾生髮無上道心等。是知。機應相扣。啐啄同時。形對像現。故無差濫 二放光說咒。
於時世尊。頂放百寶無畏光明。光中出生千葉寶蓮。有佛化身。結跏趺坐。宣說神咒 歸園既畢。主伴咸臻。於此之際。故曰於時。佛頂體也。寂無相故。光明相也。具性德故。蓮華用也。成萬行故。化佛果也。理智行三所成就故。宣神咒者。自果既圓說利他故。又釋迦。顯果海無說。頂光蓮現。表大定智悲三法冥熏而起大用。故現化佛。說神咒也 三遣咒往救。
敕文殊師利。將咒往護。惡咒銷滅。提獎阿難及摩登伽。
【現代漢語翻譯】 現代漢語譯本： 犯戒。所以說將要被毀壞。如果根據下文所說，『八萬行中只毀一戒，因為心清凈的緣故，尚未完全沉淪』，應該知道阿難沒有觸犯吉羅（輕罪）。因緣起于其他地方。三佛陀慈悲救助有三點：一是齋飯完畢后返回精舍。 如來知道淫術的加害。齋飯完畢后立即返回精舍。國王以及大臣、長者、居士，都跟隨佛陀而來，希望聽聞佛法要義。『如來知者』，這個『知』就是『見』。指的是用生死智明（超越生死之智慧光明）和不二天眼（非二元對立的天眼）來觀察。如來通常的儀軌是，接受齋飯供養后都會說法。今天快速返回，知道佛陀必定有所作為，所以跟隨而來，希望聽聞佛法要義。然而大眾根基成熟，領悟真理的時機已到。沒有因緣，就無法發起。所以借慶喜（阿難的別名）被淫術逼迫，摩登伽（女子名）愛慾纏身的事件，使人知道生死輪迴以貪慾為根本，修證常樂（永恒的快樂）以禪定智慧為基礎。所以在下文中，天龍八部、有學的聲聞緣覺、以及一切新發心的菩薩，他們的數量凡有十恒河沙（極多的數量）。聽聞這個法后，都得到了本心，遠離塵垢，獲得法眼凈（清凈的智慧之眼）。性比丘尼（比丘尼的名字）成就阿羅漢（斷絕煩惱的聖者），無量眾生髮起無上道心等等。由此可知，根機和應化相互扣合，啐啄同時（比喻時機成熟，內外相應）。形和像相互顯現，所以沒有差錯遺漏。二是放光說咒。 這時，世尊從頂上放出百寶無畏光明。光明中生出千葉寶蓮。有佛的化身，結跏趺坐（佛教修行的標準坐姿），宣說神咒。返回精舍完畢，主要人物和隨從都已到達。在這個時候，所以說『於時』。佛頂是本體，寂靜沒有形相的緣故。光明是相，具足本有功德的緣故。蓮華是作用，成就萬行的緣故。化佛是果，理、智、行三者所成就的緣故。宣說神咒，是因為自己證得圓滿的果位后，要利益他人。又釋迦（佛陀的名字），顯示果海（圓滿覺悟的境界）的無言說法。頂光蓮花的顯現，表示大定、智慧、慈悲三法相互融合，從而產生巨大的作用。所以顯現化佛，宣說神咒。三是派遣咒語前往救護。 敕令文殊師利（菩薩名），將咒語前往護衛。惡咒消滅，提攜獎掖阿難和摩登伽。
【English Translation】 English version: Transgression. Therefore, it is said that he will be destroyed. If according to the following statement, 'Among the eighty thousand practices, only one precept is violated, because the mind is pure, he has not completely fallen,' it should be known that Ānanda (name of a disciple of the Buddha) did not commit a Dukkrta (minor offense). The cause arises elsewhere. The three compassionate rescues of the three Buddhas are: first, after the meal, return to the monastery. The Tathāgata (another name for the Buddha) knew the harm of the erotic arts. After the meal, he immediately returned to the monastery. The king, as well as ministers, elders, and lay practitioners, all followed the Buddha, hoping to hear the essence of the Dharma (teachings of the Buddha). 'The Tathāgata knows,' this 'know' is 'see.' It refers to observing with the wisdom of transcending birth and death and the non-dualistic heavenly eye. The usual practice of the Tathāgata is to give a Dharma talk after receiving a meal offering. Today, he returned quickly, knowing that the Buddha must have something to do, so they followed him, hoping to hear the essence of the Dharma. However, the roots of the masses are mature, and the time for realizing the truth has arrived. Without causes and conditions, it cannot be initiated. Therefore, using the event of Ānanda being forced by erotic arts and Mātaṅgī (name of a woman) being entangled in lust, people know that the cycle of birth and death is rooted in greed, and the cultivation of eternal joy is based on meditation and wisdom. Therefore, in the following text, the gods, dragons, and other beings, the śrāvakas (disciples who hear the teachings) and pratyekabuddhas (those who attain enlightenment on their own) who are still learning, and all newly aspiring Bodhisattvas (beings striving for enlightenment), their number is ten Ganges sands (extremely large number). After hearing this Dharma, they all attained their original mind, were far from defilement, and obtained the pure Dharma eye. The nun named 'Sex' achieved Arhatship (a saint who has extinguished afflictions), and countless beings aroused the supreme Bodhicitta (mind of enlightenment), and so on. From this, it can be known that the root and response are intertwined, and the pecking from within and without occur simultaneously (a metaphor for the timing being ripe and the internal and external conditions corresponding). Form and image appear to each other, so there is no error or omission. Second, emit light and speak the mantra. At this time, the World Honored One emitted a hundred-jeweled fearless light from the top of his head. From the light emerged a thousand-petaled treasure lotus. There was a manifestation of the Buddha, sitting in the lotus position (standard meditation posture in Buddhism), proclaiming the divine mantra. Having finished returning to the monastery, the main figures and followers had all arrived. At this time, therefore, it is said 'at this time.' The Buddha's crown is the essence, because it is silent and without form. The light is the form, because it possesses inherent virtues. The lotus flower is the function, because it accomplishes myriad practices. The manifested Buddha is the fruit, because it is accomplished by principle, wisdom, and practice. Proclaiming the divine mantra is because after attaining the perfect fruit, one wants to benefit others. Also, Śākyamuni (name of the Buddha) reveals the unspoken Dharma of the ocean of fruition (state of perfect enlightenment). The appearance of the lotus flower in the crown light indicates that great samādhi (meditative absorption), wisdom, and compassion are integrated, thereby producing great function. Therefore, the manifested Buddha appears, proclaiming the divine mantra. Third, dispatch the mantra to rescue. He ordered Mañjuśrī (name of a Bodhisattva) to take the mantra to protect. The evil mantra was extinguished, and Ānanda and Mātaṅgī were lifted up and encouraged.
歸來佛所 提攜獎勸也。文殊顯傳佛旨。密護阿難。先令登伽見佛離欲聞法增道。意顯咒力不可思議也。如下文云。彼尚淫女。無心修行。神力冥資速證無學。何況汝等在會聲聞。求最上乘。決定成佛等。序分竟。次下正宗分。由阿難正請如來正說。解行圓滿。不偏不邪。當機得益也。文三。一阿難悲恨請修三昧。
阿難見佛。頂禮悲泣。恨無始來一向多聞未全道力 多聞習定。止觀雙修。若但偏攻豈全道力。故涅槃云。先以定動。后以慧拔。定如縛賊。慧如殺賊。定慧雙運。目足更資。到清涼池。保無留難。佛與阿難。空王佛時同發大心。為樂多聞。匪勤修習。佛今成道。我始入流。仍值惡緣不能免脫。良由偏失。誠可悲夫。故下文云。汝聞微塵佛一切秘密門。欲漏不先除。畜聞成過誤。
慇勤啟請。十方如來得成菩提妙奢摩他三摩禪那最初方便 如來極證人也。菩提極證法也。人法雙舉者。簡所請行非眇劣耳。奢摩他云止。三摩提云觀。禪那云靜慮。釋其相者如圓覺經。此三種義。只在一心。非三而三。不一而一。舉一即具。故稱為妙。即天臺一心三觀也。此觀若成。即證涅槃三德。名秘密藏。故舉十方如來得成菩提等。最初方便者然方便多種。今問成佛妙行復云最初者。意請成妙行之方便也。淺深
【現代漢語翻譯】 現代漢語譯本：歸依佛陀之處，是提攜和讚賞勸勉的地方。文殊菩薩顯現傳達佛的旨意，暗中保護阿難。先讓登伽女見到佛陀，離開慾望，聽聞佛法，增長道行，意在顯示咒力的不可思議。如下文所說：『她尚且如此，無心修行，神力暗中資助，迅速證得無學果位。何況你們這些在場的聲聞，求取最上乘，決定成佛等等。』這是序分結束。接下來是正宗分，由阿難正式請求如來正式宣說，解行圓滿，不偏不邪，當機者能夠得到利益。分為三部分。一是阿難悲傷悔恨，請求修習三昧。 阿難見到佛陀，頂禮膜拜，悲傷哭泣，悔恨自己從無始以來一直注重多聞，沒有完全具備道力。多聞和習定，是止觀雙修。如果只是偏重一方面，怎麼能完全具備道力呢？所以《涅槃經》說：『先用定來動搖，後用慧來拔除。』定就像捆綁賊人，慧就像殺死賊人。定慧雙運，就像眼睛和腳互相幫助，到達清涼池，保證沒有阻礙。佛陀和阿難在空王佛時期一同發大心，因為喜歡多聞，不勤奮修習。佛陀現在已經成道，我才剛剛入門，仍然遇到惡緣不能免除。這是因為偏頗的過失，實在可悲啊。所以下文說：『你聽聞微塵佛的一切秘密門，如果欲漏不先去除，積累聽聞反而成為過錯。』 懇切地啟請，十方如來得以成就菩提的妙奢摩他（止，samatha）、三摩提（觀，samadhi）、禪那（靜慮，dhyana）最初的方便。如來是極證人，菩提是極證法。人法雙舉，是爲了說明所請求的修行不是渺小低劣的。奢摩他稱為止，三摩提稱為觀，禪那稱為靜慮。解釋它們的相狀就像《圓覺經》所說，這三種意義，只在一顆心中，非三而三，不一而一，舉出一個就具備全部，所以稱為妙。這就是天臺宗的一心三觀。這種觀如果成就，就證得涅槃三德，名為秘密藏。所以舉出十方如來得以成就菩提等等。最初的方便，是因為方便有很多種，現在問的是成佛的妙行，又說是最初的，意思是請求成就妙行的方便。有深淺之分。
【English Translation】 English version: Returning to the Buddha's place is a place of encouragement, commendation, and exhortation. Manjusri (Bodhisattva of wisdom) manifests and conveys the Buddha's will, secretly protecting Ananda (Buddha's attendant). First, let Matangi (name of a woman) see the Buddha, leave desires, hear the Dharma, and increase her path, intending to show the inconceivable power of the mantra. As the following text says: 'She is still like this, without the intention to cultivate, the divine power secretly assists, and quickly attains the state of no learning. How much more so are you, the Sravakas (hearers) present, seeking the supreme vehicle, determined to become Buddhas, etc.' This is the end of the introduction. Next is the main section, where Ananda formally requests the Tathagata (Buddha) to formally speak, the understanding and practice are complete, neither biased nor evil, and those who are ready can benefit. It is divided into three parts. The first is Ananda's sorrow and regret, requesting to practice Samadhi (meditative absorption). Ananda sees the Buddha, prostrates and weeps sadly, regretting that he has always focused on much learning since beginningless time, without fully possessing the power of the path. Much learning and practicing meditation are the dual cultivation of cessation and contemplation. If one only focuses on one aspect, how can one fully possess the power of the path? Therefore, the Nirvana Sutra says: 'First use meditation to shake, then use wisdom to remove.' Meditation is like binding a thief, wisdom is like killing a thief. The dual operation of meditation and wisdom is like eyes and feet helping each other, reaching the cool pond, ensuring no obstacles. The Buddha and Ananda made a great vow together during the time of the Empty King Buddha, because they liked much learning and did not diligently practice. The Buddha has now attained enlightenment, and I have just entered the stream, still encountering evil conditions that cannot be avoided. This is because of biased faults, which is truly sad. Therefore, the following text says: 'You hear all the secret doors of the dust-mote Buddhas, if the outflows of desire are not removed first, accumulating hearing will become a mistake.' Earnestly requesting, the initial means by which the Ten Directions Tathagatas (Buddhas) attain Bodhi (enlightenment) through the wonderful Samatha (cessation), Samadhi (concentration), and Dhyana (meditation). The Tathagata is the ultimate person of realization, and Bodhi is the ultimate Dharma of realization. The dual mention of person and Dharma is to illustrate that the requested practice is not insignificant or inferior. Samatha is called cessation, Samadhi is called contemplation, and Dhyana is called meditative thought. Explaining their characteristics is like what the Surangama Sutra says, these three meanings are only in one mind, not three and three, not one and one, mentioning one includes all, so it is called wonderful. This is the Tiantai school's One Mind Three Contemplations. If this contemplation is achieved, one will attain the three virtues of Nirvana, called the Secret Treasury. Therefore, it is mentioned that the Ten Directions Tathagatas attain Bodhi, etc. The initial means, because there are many kinds of means, now asking about the wonderful practice of becoming a Buddha, and also saying it is the initial, means requesting the means to achieve the wonderful practice. There are shallow and deep aspects.
雖異俱方便爾。如圓覺經。方便隨順圓攝所歸即有三種。此指妙行即方便也。如下經文。佛問圓通。從何方便入三摩地。即指入妙行之方便也。今文請即通問。下文答則別說。如下文云。有大佛頂首楞嚴等。即許說成道妙行也。復先徴詰發心。推逐妄執。破群疑。顯藏性。令信解不謬。阿難因此了悟。發菩提心等。此即信解真正。成本起因。若無此因。縱歷多劫修諸行門。皆成邪僻。猶如煮沙欲成嘉饌終不能得。故圓覺中。示三觀。顯諸輪。一一皆云悟凈圓覺。此經亦爾。從初至第四卷半已來。則總明信解真正為最初方便也。信解雖正明識藏心。多聞無功不逮修習如得大宅罔知入門。故請修行從何攝伏。佛即具辨止觀。為正修法。止觀成處名真三昧。入此行時須有方便。方便之法不離根門。入一無妄。余皆清凈。故問二十五聖。復敕文殊令揀。此即以根門順機為最初方便。如下文云。我今欲令阿難開悟。二十五聖誰當其根。何方便門得易成就。此則的取從聞思修為初方便。最初之義先解後行。無出於斯。或可最初是無上第一之義。即指真定為方便耳。如別有說。吾弗知也 二同時大眾俱欲欽聞。
於時。復有恒沙菩薩。及諸十方大阿羅漢辟支佛等。俱愿樂聞 如渴思冷水。如饑思飲食。如病思良藥。如眾蜂依蜜
【現代漢語翻譯】 現代漢語譯本：雖然方法不同，但最終都是爲了方便修行。例如《圓覺經》所說，爲了方便修行，隨順圓滿覺性，最終歸於圓滿覺性，因此有三種方便。這裡指的是殊勝的修行，也就是方便。如下面的經文所說，佛陀詢問圓通，從什麼方便入於三摩地（Samadhi，禪定）。這指的就是進入殊勝修行的方便。現在的經文是總的提問，下面的回答則是分別說明。如下文所說，有大佛頂首楞嚴（Śūraṅgama）等，就是允許宣說成就菩提的殊勝修行。再次，先是徵詢詰問發心，推究追逐虛妄的執著，破除各種疑惑，顯現本有的覺性，使信解沒有謬誤。阿難（Ānanda）因此了悟，發起菩提心等等。這就是信解真正，是修行的根本原因。如果沒有這個根本原因，縱然經歷多劫修習各種法門，都會成為邪僻，猶如煮沙想要做成美味的食物，終究不能成功。所以《圓覺經》中，展示三種觀，顯現各種輪，都說要悟凈圓覺。這部經也是如此，從開始到第四卷的一半，總的說明信解真正是最初的方便。信解雖然正確，但如果只是認識藏心，多聞而沒有實際修行，就像得到了大房子卻不知道門在哪裡。所以阿難請問修行從何處攝伏。佛陀就詳細辨別止觀，作為正確的修行方法。止觀成就的地方叫做真三昧（samāhita，正定）。進入這種修行時，必須要有方便。方便的方法不離根門。從一根入門，沒有虛妄，其餘的根也都會清凈。所以佛陀詢問二十五聖，又敕令文殊（Mañjuśrī）選擇。這就是以根門順應根器作為最初的方便。如下文所說，『我現在想要讓阿難開悟，二十五聖誰的根器最適合？用什麼方便法門容易成就？』這就是明確選取從聞思修作為最初的方便。最初的意義是先理解后修行，沒有超出這個範圍的。或者，最初是無上第一的意思，就是指真定作為方便。如果另有其他說法，我就不知道了。二、當時大眾都想恭敬地聽聞。 於此同時，又有恒河沙數般的菩薩，以及十方的大阿羅漢（Arhat，證悟者）、辟支佛（Pratyekabuddha，緣覺）等，都非常願意聽聞，就像口渴的人思念冷水，飢餓的人思念飲食，生病的人思念良藥，像眾多的蜜蜂依戀蜂蜜一樣。
【English Translation】 English version: Although the methods differ, they all ultimately serve as expedient means for cultivation. As stated in the 'Śūraṅgama Sūtra', to facilitate practice, one should accord with and be guided by perfect enlightenment, ultimately returning to it; hence, there are three kinds of expedient means. Here, it refers to the sublime practice, which is the expedient means. As the following sutra text says, the Buddha asks about perfect penetration, 'From what expedient means do you enter Samadhi (禪定)?' This refers to the expedient means for entering sublime practice. The current text is a general question, while the answers below provide separate explanations. As the following text says, there are the Great Buddha Crown Śūraṅgama (首楞嚴) and others, which is to permit the exposition of the sublime practice of attaining enlightenment. Furthermore, it first inquires about the initial aspiration, investigates and pursues false attachments, dispels various doubts, and reveals the inherent nature, ensuring that faith and understanding are free from error. Ānanda (阿難) thereby attains realization and generates the Bodhi mind, and so on. This is genuine faith and understanding, the fundamental cause of practice. Without this fundamental cause, even if one cultivates various Dharma doors for many kalpas, they will all become perverse, like trying to cook sand into a delicious meal, which can never succeed. Therefore, in the 'Śūraṅgama Sūtra', it shows the three contemplations and reveals the various chakras, all saying to realize pure and perfect enlightenment. This sutra is also like this; from the beginning to the first half of the fourth volume, it generally explains that genuine faith and understanding are the initial expedient means. Although faith and understanding are correct, merely recognizing the store consciousness and having much learning without actual practice is like obtaining a large house but not knowing where the door is. Therefore, Ānanda asks from where to subdue and control practice. The Buddha then elaborately distinguishes cessation and contemplation as the correct method of practice. The place where cessation and contemplation are accomplished is called true Samadhi (正定). When entering this practice, there must be expedient means. The method of expedient means does not depart from the root faculties. Entering through one root, without delusion, all other roots will also be purified. Therefore, the Buddha asks the twenty-five sages and then orders Mañjuśrī (文殊) to select. This is to use the root faculties to accord with the capacity as the initial expedient means. As the following text says, 'I now wish to enable Ānanda to attain enlightenment. Which of the twenty-five sages has the most suitable faculty? What expedient means can easily achieve success?' This is to specifically select hearing, thinking, and cultivation as the initial expedient means. The meaning of 'initial' is to understand before practicing, and nothing goes beyond this. Or, 'initial' may mean supreme and foremost, referring to true Samadhi as the expedient means. If there are other explanations, I do not know. Second, the assembly at that time all wished to respectfully listen. At the same time, there were also Bodhisattvas as numerous as the sands of the Ganges, as well as great Arhats (阿羅漢) and Pratyekabuddhas (辟支佛) from the ten directions, all eagerly desiring to hear, like a thirsty person longing for cold water, a hungry person longing for food, a sick person longing for good medicine, like many bees clinging to honey.
。我等亦如是。愿聞甘露法。
退坐默然。承受聖旨 大眾欲聞。假其請主。三乘賢聖八部王臣。潔已虛心。收視返聽。而寂默也。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。斯受聖旨。豈令不然此下。如來乘機廣為開演。古人科判。各是一途。春蘭秋菊互檀其美。振公八段資中顯稱。今詳經文復有理在。文中前後兩度說經。初從此去至標經名。是酬問正說分。次從說是語已下至不戀三界。為請益再陳分。初有四段。一開妙解。二示妙行。三顯妙位。四立妙名。此四即八段中前五科。開合之異也。次再陳中有二。一辨趣生差別。二示禪境差別。即八中后三段也。然開判之設。各隨其人。吾今從古。依振公判。略沒第八。但取七名。今初顯如來藏心二。一破阿難認妄迷真顯如來藏二。一正約心見以破顯五。一審其初心二。一問發心之始。
佛告阿難。汝我同氣。情均天倫 慶喜是佛堂弟。祖父相傳亦名同氣。或可但是兄弟同一氣類也。兄弟之序。上下相次。恩愛相屬。蓋自然而然。非使之然也。故曰均天倫。倫理均等也。
當初發心。於我法中。見何勝相。頓舍世間深恩愛 父母妻子是恩愛之深者。世人以舍粗重恩愛為其至道。而不知修行見愛尚是妄心。故審
【現代漢語翻譯】 我等也是如此，希望聽聞甘露之法。
退回座位，保持沉默，領受佛的旨意。大眾想要聽聞佛法，藉助阿難作為請法的主人。三乘的賢聖，天龍八部的大臣，都潔凈身心，虛心靜候，收攝目光，反聽內觀，保持寂靜。智度論的偈頌說：『聽法的人應端正視聽，如口渴般渴望飲水，一心專注于經文的意義之中，歡欣踴躍，內心充滿悲喜。』這樣的人才值得為他說法。我們領受佛的旨意，怎能不如此呢？接下來，如來會抓住時機，廣泛地開示演說。古人對經文的科判，各有各的途徑，如同春蘭秋菊，各自展現其美。振公的八段科判，在《資中疏》中顯得非常顯著。現在詳細考察經文，發現還有道理存在。經文中前後兩次說到講經，從『此去』到標明經名，是酬答提問，正式宣說的部分。從『說是語已』到『不戀三界』，是請求進一步開示，再次陳述的部分。最初的部分有四個段落：一、開啟微妙的理解；二、展示微妙的修行；三、顯現微妙的果位；四、建立微妙的名稱。這四個段落就是八段科判中的前五個科目，只是開合有所不同。其次，再次陳述的部分有兩個段落：一、辨別趣向和生起的差別；二、展示禪定境界的差別。也就是八段科判中的后三個段落。然而，科判的設立，各隨其人。我現在遵循古人的做法，依據振公的科判，省略第八段，只取七個名稱。現在首先闡明如來藏心，分為兩部分：一、破除阿難認妄為真，顯現如來藏；二、一、正對著心和見來破除和顯現，分為五部分：一、審問他的初心；二、一、詢問發心的起始。
佛告訴阿難：『你與我同氣連枝，情誼如同天倫。』
慶喜（阿難的字）是佛的堂弟，祖父相傳也是同氣。或者可以理解為只是兄弟同一氣類。兄弟之間的順序，上下相接，恩愛相屬，這是自然而然的，不是人為造成的。所以說『均天倫』，倫理均等。
『當初你發心，在我佛法中，見到什麼殊勝的景象，能夠毅然決然地捨棄世間深厚的恩愛？』
父母妻子是恩愛最深的人。世人以捨棄粗重的恩愛作為最高的修行，卻不知道修行中執著于『見』的愛仍然是妄心。所以要審問。
【English Translation】 We are also like this, hoping to hear the Dharma of sweet dew.
Retreating to their seats, they remained silent, receiving the Buddha's decree. The assembly desired to hear the Dharma, relying on Ananda as the host who requested the teachings. The wise and holy ones of the Three Vehicles, the kings and ministers of the Eight Divisions, purified their bodies and minds, humbly awaiting, withdrawing their gaze, and turning inward to listen, remaining in silence. The verse in the Mahaprajnaparamita-sastra says: 'Listeners should gaze attentively as if thirsting for a drink, focusing their minds on the meaning of the words. Rejoicing and leaping, their hearts filled with joy and sorrow upon hearing the Dharma.' Such people are worthy of being taught. We receive the Buddha's decree, how could we not do so? Following this, the Tathagata seizes the opportunity to extensively expound and explain. The ancient masters' classifications of the scripture each followed their own path, like spring orchids and autumn chrysanthemums, each displaying its beauty. Master Zhen's eight-section classification is prominently displayed in the Zizhong Commentary. Now, upon detailed examination of the scripture, there is further reason to be found. In the text, the sutra is spoken of twice, first from 'this point onward' to the marking of the sutra's name, which is the section of answering the question and formally speaking. Second, from 'having spoken these words' to 'not being attached to the Three Realms', which is the section of requesting further instruction and restating. The initial part has four sections: 1. Opening up subtle understanding; 2. Showing subtle practice; 3. Revealing subtle attainment; 4. Establishing subtle names. These four sections are the first five categories in the eight-section classification, differing only in opening and closing. Next, the restatement part has two sections: 1. Distinguishing the differences in tendencies and arising; 2. Showing the differences in meditative states. These are the last three sections in the eight-section classification. However, the establishment of classifications varies according to the individual. I now follow the ancient practice, relying on Master Zhen's classification, omitting the eighth section, and only taking seven names. Now, first, revealing the Tathagatagarbha (Tathagata's Womb) mind, in two parts: 1. Refuting Ananda's recognition of delusion as truth, revealing the Tathagatagarbha; 2. 1. Directly addressing the mind and seeing to refute and reveal, in five parts: 1. Examining his initial intention; 2. 1. Asking about the beginning of his aspiration.
The Buddha told Ananda, 'You and I share the same breath, our affection is like that of family.'
Qingxi (Ananda's courtesy name) is the Buddha's cousin, and it is said that their grandfather also shared the same breath. Or it could be understood as simply brothers of the same kind. The order of brothers, one above the other, with love and affection belonging to each other, is natural and not forced. Therefore, it is said 'equal to the natural order', the ethics are equal.
'When you first aspired, in my Dharma, what superior aspect did you see that you were able to resolutely abandon the deep love and affection of the world?'
Parents and wives are those with the deepest love and affection. Worldly people take abandoning gross love and affection as the highest practice, but they do not know that clinging to the 'seeing' of love in practice is still a deluded mind. Therefore, it must be examined.
問之。後方推破 二答舍愛之緣。
阿難白佛。我見如來三十二相。勝妙殊絕形體映徹。猶如琉璃 如來大相有三十二。謂足下安平至頂成肉髻。小相有八十種。謂無見頂至手足有德相。從大相海。流出小相。故名為好。釋梵輪王亦有大相。然無其好。闇昧不明。不名勝妙殊絕。形狀體質清凈無垢。喻琉璃也。
常自思惟。此相非是欲愛所生 從戒定慧所成就故。故非欲愛。
何以故。欲氣粗濁。腥臊交遘。膿血雜亂 欲愛之生。純是不凈。大集經中具說受生。皆由父母與己識情互生愛慾。由是。托彼赤白二滴為識所依。一處和合名歌羅邏。而漸增長。至於出胎。五穀長養。雖成人相。如革囊盛糞。故云膿血雜亂。
不能發生勝凈妙明紫金光聚 閻浮檀金展轉比至迦葉身。金猶如聚墨。若比佛身。迦葉如墨。欲愛所招。終非如此。
是以渴仰。從佛剃落 勝相妙絕。知非愛生。思渴瞻仰。故求舍愛。愿從佛化。俾易妙身。斯不知以愛舍愛轉增妄矣 二彰其妄夫二。一總彰淪溺。
佛言善哉阿難。汝等當知。一切眾生從無始來生死相續 久成積苦也 二別釋因由二。一迷真。
皆由不知常住真心性凈明體 迷自本真也。無始晦殊。故曰不知。不生不滅。名為常住。離諸偽妄
【現代漢語翻譯】 問他。之後才逐步破除。這是第二次回答捨棄愛慾的因緣。
阿難（Ananda，佛陀的十大弟子之一）對佛說：『我見到如來（Tathagata，佛陀的稱號之一）的三十二相（thirty-two major marks），殊勝美妙，形體映徹，猶如琉璃（crystal）。』如來的大相有三十二種，即從足底平滿到頂成肉髻（ushnisha，頂髻）。小相有八十種，即從無見頂到手足有德相。從大相之海，流出小相，所以名為『好』。釋梵輪王（Chakravarti，轉輪聖王）也有大相，然而沒有如來的『好』，闇昧不明，不能稱為殊勝美妙，形狀體質清凈無垢，比喻為琉璃。
我常常自己思惟，這些相不是由欲愛所生。』因為是從戒（sila，戒律）、定（samadhi，禪定）、慧（prajna，智慧）所成就的，所以不是欲愛。
『為什麼呢？因為欲氣粗濁，腥臊交媾，膿血雜亂。』欲愛的產生，純粹是不清凈的。《大集經》（Mahasamgraha Sutra）中詳細說明了受生的過程，都是由於父母與自己的識情互相產生愛慾。因此，依託父母的赤白二滴作為識所依，一處和合名為歌羅邏（kalala，受精卵），而逐漸增長，直到出胎。五穀長養，雖然成人相，卻如革囊盛糞，所以說膿血雜亂。
『不能發生勝凈妙明紫金光聚。』閻浮檀金（Jambudvipa gold）輾轉比至迦葉（Kasyapa，佛陀的弟子之一）身，金猶如聚墨。若比佛身，迦葉如墨。欲愛所招，終非如此。
『因此渴求仰慕，從佛剃度出家。』殊勝之相妙絕，知道不是愛慾所生，思念渴求瞻仰，所以求捨棄愛慾，愿從佛陀教化，以便改變美妙之身。這不知道以愛舍愛反而增加妄想了。下面第二部分闡明其虛妄，分為兩部分。第一部分總的闡明沉溺。
佛說：『善哉！阿難，你們應當知道，一切眾生從無始以來生死相續。』這是長久積累的苦難。
第二部分分別解釋因由，分為兩部分。第一部分是迷失真性。
『都是由於不知常住真心性凈明體。』這是迷失了自己的本真。無始以來晦暗不明，所以說『不知』。不生不滅，名為常住。遠離一切虛偽妄想。
【English Translation】 Asked him. Only then to gradually break through. This is the second answer regarding the causes and conditions for abandoning love.
Ananda (one of the ten principal disciples of the Buddha) said to the Buddha: 'I see the Tathagata's (one of the titles of the Buddha) thirty-two major marks (thirty-two major marks), supremely wonderful, the form radiant and clear, like crystal.' The Tathagata's major marks are thirty-two, from the soles of the feet being level to the crown of the head forming a fleshy protuberance (ushnisha). The minor marks are eighty, from the invisible crown of the head to the virtuous marks on the hands and feet. From the sea of major marks, flow out the minor marks, therefore they are called 'good'. The Chakravarti (universal monarch) also has major marks, but they do not have the Tathagata's 'goodness', being dim and unclear, not to be called supremely wonderful, the form and substance pure and without defilement, likened to crystal.
'I often contemplate that these marks are not born from desire and love.' Because they are achieved from sila (precepts), samadhi (meditation), and prajna (wisdom), therefore they are not desire and love.
'Why is that? Because the energy of desire is coarse and turbid, with the mingling of foul and putrid, and the mixing of pus and blood.' The arising of desire and love is purely impure. The Mahasamgraha Sutra (Great Collection Sutra) explains in detail the process of being born, all due to the mutual arising of love and desire between parents and one's own consciousness. Therefore, relying on the red and white drops of the parents as the basis for consciousness, combining in one place is called kalala (embryo), and gradually grows until emerging from the womb. Nourished by the five grains, although taking on the form of a human, it is like a leather bag filled with filth, therefore it is said to be a mixing of pus and blood.
'It cannot generate the supremely pure, wonderfully bright, purple-gold light cluster.' Jambudvipa gold (Jambudvipa gold) compared to Kasyapa's (one of the Buddha's disciples) body, the gold is like a cluster of ink. If compared to the Buddha's body, Kasyapa is like ink. What is summoned by desire and love is ultimately not like this.
'Therefore, thirsting and yearning, I shaved my head and left home from the Buddha.' The supreme marks are wonderfully extraordinary, knowing they are not born from love, thinking of thirsting and yearning to behold, therefore seeking to abandon love, wishing to be transformed by the Buddha's teachings, in order to change this wonderful body. This does not know that abandoning love with love only increases delusion. The second part elucidates its falseness, divided into two parts. The first part generally elucidates drowning.
The Buddha said: 'Excellent, Ananda! You should know that all sentient beings have been continuing in the cycle of birth and death from beginningless time.' This is suffering accumulated for a long time.
The second part separately explains the causes and conditions, divided into two parts. The first part is being deluded about the true nature.
'All are due to not knowing the constantly abiding true mind, the nature of pure brightness.' This is being deluded about one's own original true nature. Obscure and unclear since beginningless time, therefore it is said 'not knowing'. Not arising, not ceasing, is called constantly abiding. Separated from all false delusions.
靈鑒不昧。故曰真心。三德具足為一切法之所依止。故云性凈明體。眾生悉爾故曰皆由 二認妄。
用諸妄想。此想不真。故有輪轉 認他虛想也。下文云。此是前塵虛妄相想。惑汝真性。從無始來認賊為子。失汝元常。故受輪轉。舉世修行多同此計。故托阿難總彰其失 三勸其直語三。一正勸。
汝今欲研無上菩提真發明性。應當直心酬我所問 下文識精元明。即是無始菩提涅槃元清凈體。此體非妄。無有變異。故云真性。研究窮也。凈名云直心是道場。無虛假故。今推本意。豈得異想發言。欲正修行。當須確實。故今勸也 二引證。
十方如來同一道故。出離生死皆以直心 諸佛同道。脫苦得樂。皆由直心者。此有二種。一發言無虛假。如此文所勸凈名道場。二向理之心。無別岐路。即如起信三心之直心也故論云。一者直心。正向真如法故。此為二行根本也。今此經意須具二焉。始令發言無妄。終成向理心絕。方為十方同道 三結益。
心言直故如是乃至終始地位中間永無諸委曲相 因苗辨地。言直心直。茍或反此。罪非輕小。如下經云。若大妄語。即三摩提不得清凈。成愛見魔。失如來種。若諸比丘。心如直弦。一切真實。入三摩地。永無魔事。我印是人成就菩薩無上知覺也。發心曰
【現代漢語翻譯】 現代漢語譯本：靈明的覺照從未昏昧，所以稱之為『真心』。具備法身、般若、解脫三種功德，是一切法所依止的基礎，所以說是『性凈明體』。眾生本來都是這樣，所以說『皆由二認妄』。
因為使用了各種虛妄的念頭。這些念頭不是真實的，所以才會有輪迴流轉。這是因為認取了外來的虛妄之想。下文說：『這是前塵虛妄的影像，迷惑了你的真性。』從無始以來，認賊作子，失去了你本來的常性，所以才遭受輪迴流轉。世上修行的人大多都是這樣的想法，所以托阿難來總的揭示這個過失。
勸阿難要用正直的心回答問題，分為三個部分。第一是正式的勸告：
『你現在想要研究無上菩提，真正地發明自性，應當用正直的心來回答我所問的問題。』下文所說的識精元明，就是無始以來的菩提涅槃，原本清凈的本體。這個本體不是虛妄的，沒有變異，所以說是『真性』。研究就是窮盡的意思。《維摩詰經》說，直心是道場，因為沒有虛假。現在推究佛的本意，怎麼能用其他的想法來發言呢？想要真正地修行，必須確實。所以現在勸告阿難。
第二是引證：
『十方如來因為同一道路的緣故，出離生死都是用正直的心。』諸佛同道，脫離痛苦得到快樂，都是因為有正直的心。這有兩種含義：一是發言沒有虛假，就像《維摩詰經》道場所勸導的那樣；二是嚮往真理的心，沒有其他的岔路，就像《起信論》所說的三種心之中的直心。《起信論》說：『一者直心，正念真如法故。』這是修行的根本。現在這部經的意義，必須具備這兩種含義，才能使發言沒有虛妄，最終成就嚮往真理的心，才能與十方諸佛同道。
第三是總結利益：
『心和言語都正直，這樣乃至從開始到最終的地位，中間永遠沒有諸多的委曲之相。』從苗來辨別地的好壞，言語正直，心也正直。如果違反這個原則，罪過就不是輕微的。如下經所說：『如果說大妄語，就不能使三摩提（Samadhi）[禪定]得到清凈，會成為愛見魔，失去如來的種子。如果各位比丘，心像筆直的弓弦一樣，一切真實，進入三摩地（Samadhi）[禪定]，永遠沒有魔事。我印證這個人成就菩薩無上的知覺。』發心叫做
【English Translation】 English version: The clear and bright awareness is never obscured, therefore it is called 'True Mind'. Possessing the three virtues of Dharmakaya (法身)[Dharma-body], Prajna (般若)[Wisdom], and Liberation, it is the foundation upon which all dharmas rely, therefore it is said to be 'the pure and bright essence of nature'. All sentient beings are originally like this, therefore it is said, 'all are due to the two recognitions of delusion'.
Because of using various deluded thoughts. These thoughts are not true, therefore there is the cycle of rebirth. This is because of recognizing external deluded thoughts. The following text says: 'These are the deluded images of past dust, which confuse your true nature.' From beginningless time, recognizing a thief as your child, losing your original constancy, therefore you suffer the cycle of rebirth. Most practitioners in the world have similar ideas, so it is entrusted to Ananda (阿難)[the Buddha's attendant] to reveal this fault in general.
Admonishing Ananda (阿難)[the Buddha's attendant] to answer questions with an upright mind, divided into three parts. The first is the formal admonition:
'Now that you wish to study the unsurpassed Bodhi (菩提)[Enlightenment], and truly discover your nature, you should answer my questions with an upright mind.' The 'clear and bright essence of consciousness' mentioned below is the original pure essence of Bodhi (菩提)[Enlightenment] Nirvana (涅槃)[Nirvana] since beginningless time. This essence is not false and has no variations, therefore it is called 'True Nature'. 'Study' means to exhaustively investigate. The Vimalakirti Sutra says that an upright mind is the place of enlightenment because it has no falsehood. Now, investigating the Buddha's original intention, how can one speak with other thoughts? If you want to truly practice, you must be certain. Therefore, I am now admonishing Ananda (阿難)[the Buddha's attendant].
The second is the citation:
'The Tathagatas (如來)[Thus Come Ones] of the ten directions, because of the same path, all use an upright mind to escape from birth and death.' The Buddhas share the same path, escaping suffering and attaining happiness, all because of having an upright mind. This has two meanings: first, speech without falsehood, just as the Vimalakirti Sutra admonishes in the place of enlightenment; second, the mind that yearns for truth, without other forks in the road, just like the upright mind among the three minds mentioned in the Awakening of Faith. The Awakening of Faith says: 'First is the upright mind, because it is rightly mindful of the Suchness Dharma.' This is the root of practice. Now, the meaning of this sutra must possess both of these meanings in order to make speech without falsehood and ultimately achieve the mind that yearns for truth, only then can one share the same path with the Buddhas of the ten directions.
The third is the conclusion of benefits:
'The mind and speech are both upright, so that even from the beginning to the final position, there will never be any crookedness in between.' Distinguish the quality of the soil from the seedlings, speech is upright, and the mind is also upright. If you violate this principle, the sin is not small. As the following sutra says: 'If you speak great lies, you cannot purify Samadhi (三摩提)[Samadhi], you will become a demon of love and views, and lose the seed of the Tathagata (如來)[Thus Come One]. If all the Bhikshus (比丘)[monks] have minds like a straight bowstring, everything is true, and they enter Samadhi (三摩提)[Samadhi], there will never be demonic affairs. I certify that this person has achieved the unsurpassed awareness of a Bodhisattva.' The arising of the mind is called
始。究竟名終。彈指能超。故無委曲 四問其見愛二。一問。
阿難。我今問汝。當汝發心緣于如來三十二相。將何所見。誰為愛樂 心見兩門。由茲所問。下既認心不迭。指見謬稱。故成二障為纏三空罔契。故下徴詰。俾識妄源 二答。
阿難白佛言。世尊。如是愛樂。用我心目 單牒雙指巧略故也。
由目觀見如來勝相。心生愛樂。故我發心愿捨生死 此正陳妄體也。目即眼根。心即意識。根識虛妄猶如空華。若執有體能見能樂。豈唯迷於法空。亦起人我見愛。故下文云。六為賊媒。自劫家寶。無始虛習。住地無明。皆由根識更非他物。想相為塵。識情為垢。生死輪轉莫不由斯。故下推徴。令知虛妄。◎
◎五辨其真妄二。一推妄所在七。一破在內二。一立四。一牒前以語。
佛告阿難。如汝所說。真所愛樂。因於心目。若不識知心目所在。則不能得降伏塵勞 心目是本。塵勞為末。若迷本之依處。群末難除。染污故名塵。擾惱故名勞。即通指二障也 二舉事以況。
譬如國王 真性也。
為賊所侵 煩惱迷真也。
發兵討除 用智也。
是兵要當知賊所在 兵人所執器也 三示過以問。
使汝流轉心目為咎 示過也。
吾今問汝。唯心與
【現代漢語翻譯】 現代漢語譯本 開始，究竟稱為終結。彈指間就能超越，所以沒有委曲。四問關於見和愛二者，這是第一個問題。
阿難（Ananda，佛陀的十大弟子之一）。我現在問你，當初你發心緣于如來（Tathagata，佛的稱號）的三十二相（thirty-two marks of the Buddha，佛所具有的三十二種殊勝的身體特徵），你用什麼看見？誰在愛樂？心和見兩扇門，由此問題而起。下面既然已經認識到心不真實，指認見是錯誤的稱呼，所以形成二障（two obstacles，煩惱障和所知障）成為纏縛，三空（three emptinesses，人空、法空、俱空）無法契合。所以下面進行徵詢詰問，使你認識到虛妄的根源。
阿難回答佛說：『世尊（World-Honored One，對佛的尊稱）。這樣的愛樂，是用我的心和眼睛。』
因為眼睛觀看到如來的殊勝之相，心中生起愛樂，所以我才發心願意捨棄生死。
這正是陳述虛妄的本體。眼睛就是眼根（eye-faculty），心就是意識（consciousness）。根和識虛妄得猶如空中的花朵。如果執著於它們有實體，能夠看見，能夠愛樂，豈止是迷惑於法空（emptiness of phenomena），還會生起人我和見愛。所以下文說：『六根（six sense organs）是賊的媒介，自己劫奪家中的珍寶。』無始以來的虛妄習氣，住地的無明（fundamental ignorance），都是由根和識造成的，並非其他東西。想相（conceptual appearances）是塵埃，識情（emotional consciousness）是污垢，生死輪迴沒有不是因為這些。所以下面進行推究徵詢，讓你知道它們的虛妄。
辨別真和妄二者。一是推究妄在哪裡。一是破斥在內。一是建立。一是陳述。
佛告訴阿難：『正如你所說，真正的愛樂，是因為心和眼睛。如果不認識心和眼睛在哪裡，就不能夠降伏塵勞（defilements and afflictions）。』
心和眼睛是根本，塵勞是末端。如果迷惑于根本的依處，各種末端就難以去除。染污所以稱為塵，擾惱所以稱為勞，這裡統指二障。
譬如國王（比喻真性）。
被賊寇侵犯（比喻煩惱迷惑真性）。
發兵討伐剷除（比喻運用智慧）。
這些士兵一定要知道賊寇在哪裡（士兵是所執的武器）。
使你流轉的心和眼睛是過錯。
我現在問你，唯獨心和
【English Translation】 English version Beginning, the ultimate is called the end. A snap of the fingers can transcend, so there is no crookedness. Four questions about seeing and love, this is the first question.
Ananda (one of the Buddha's ten great disciples). I now ask you, when you first aspired to the thirty-two marks of the Tathagata (the Buddha's title), what did you use to see? Who was loving and delighting? The two gates of mind and sight arise from this question. Since it has been recognized below that the mind is not real, and the designation of sight is a false term, the two obstacles (klesha and jneya avarana) are formed as entanglements, and the three emptinesses (emptiness of person, emptiness of phenomena, and emptiness of both) cannot be reconciled. Therefore, the following inquiry is made to make you aware of the source of delusion.
Ananda replied to the Buddha: 'World-Honored One. Such love and delight are used by my mind and eyes.'
Because the eyes see the Buddha's excellent form, and the mind gives rise to love and delight, I aspire to renounce birth and death.
This is precisely stating the substance of delusion. The eye is the eye-faculty, and the mind is consciousness. The faculties and consciousness are as illusory as flowers in the sky. If one clings to them as having substance, capable of seeing and loving, not only is one deluded about the emptiness of phenomena, but also gives rise to the views of self and others, and love. Therefore, the following text says: 'The six senses are the medium of thieves, robbing the treasures of one's own home.' The false habits since beginningless time, the fundamental ignorance, are all caused by the faculties and consciousness, and nothing else. Conceptual appearances are dust, and emotional consciousness is filth. The cycle of birth and death is caused by these. Therefore, the following inquiry is made to make you aware of their falsity.
Distinguishing between the true and the false. One is to investigate where the false is. One is to refute what is within. One is to establish. One is to state.
The Buddha told Ananda: 'As you said, true love and delight are because of the mind and eyes. If you do not know where the mind and eyes are, you will not be able to subdue the defilements and afflictions.'
The mind and eyes are the root, and defilements are the branches. If one is deluded about the place where the root relies, the various branches are difficult to remove. Defilement is called dust, and disturbance is called labor, which generally refers to the two obstacles.
For example, a king (a metaphor for true nature).
Is invaded by bandits (a metaphor for afflictions deluding true nature).
Sends troops to conquer and eliminate (a metaphor for using wisdom).
These soldiers must know where the bandits are (soldiers are the weapons held).
The mind and eyes that cause you to transmigrate are the fault.
I now ask you, only the mind and
目。今何所在 總問所依也 四引例以答二。一引他為例。
阿難白佛言。世尊。一切世間十種異生。同將識心。居在身內。縱觀如來青蓮華眼。亦在佛面 下文有十二類。今舉大數。凡夫造業不同感果差別。名為異生。一切世間者。舉依顯正也。前舉凡心在內。后指佛眼在面。欲取例己亦復然也 二指已結答。
我今觀此浮根四塵。只在我面。如是識心實居身內 以眼根色是不可見。故指浮根。聖凡既爾。在己必然。面與身中心眼定處也 二破二。一正破三。一舉事定其所見三。一問境內外。
佛告阿難。汝今現坐如來講堂。觀祇陀林。今何所在。世尊。此大重閣清凈講堂在給孤園。今祇陀林實在堂外 堂在園中。林居堂外。內外既分。計宗危矣 二定見先後。
阿難。汝今堂中先何所見。世尊。我在堂中。先見如來。次觀大眾。如是外望。方矚林園 定先後者。欲破阿難在內之心不能如此次第見故 三審見因由。
阿難。汝矚林園。因何有見。世尊。此大講堂戶牖開豁。故我在堂得遠瞻見 講堂身也。阿難心也。如來大眾五藏也。戶牖根也 二示益安其所懷。
爾時世尊。在大眾中。舒金色臂。摩阿難頂 以慈攝也。如父囑子拊背而告。此有三意。一安慰其心令無恐懼。二
【現代漢語翻譯】 現代漢語譯本： 目。現在在哪裡？總的來說是詢問心識所依之處。下面引用例子來回答。首先引用其他事物作為例子：
阿難（Ananda，佛陀的十大弟子之一）對佛說：『世尊（Bhagavan，對佛的尊稱）。一切世間的十種不同的眾生，都認為識心住在身體內部。縱然觀察如來（Tathagata，佛的稱號）的青蓮花眼，也在佛的面部。』下文有十二類眾生，這裡舉一個大概的數目。凡夫（ordinary people）造作的業不同，感受的果報也有差別，所以稱為不同的眾生。『一切世間』，是舉出所依之處來顯示能依之正。前面舉凡夫的心在內，後面指佛的眼睛在面部，想要以此為例，說明自己的情況也是這樣。下面指明已經總結回答：
『我現在觀察這浮根四塵，只在我的面部。像這樣，識心確實住在身體內部。』因為眼根和色塵是不可見的，所以說是浮根。聖人和凡夫既然如此，在自己這裡必然也是這樣。面部和身體，是心和眼確定的處所。下面破除阿難的觀點。首先正式破除三種觀點。首先舉出事實來確定他所見的三個方面。首先詢問境內外：
佛告訴阿難：『你現在坐在如來的講堂里，觀察祇陀林（Jetavana，祇樹給孤獨園，佛陀常住的精舍），現在在哪裡？』世尊回答說：『這座大的重閣清凈講堂在給孤獨園（Anathapindika's Park）。現在祇陀林確實在講堂外面。』講堂在園中，樹林在講堂外面，內外既然分明，阿難的計較就危險了。下面確定所見的先後順序：
『阿難，你現在在講堂中，先看到什麼？』世尊回答說：『我在講堂中，先看到如來，然後看到大眾，像這樣向外看，才看到樹林園囿。』確定先後順序，是爲了破除阿難認為心在內部，不能如此有次第地看到事物。下面審察看到的原因：
『阿難，你看到樹林園囿，因為什麼才能看到？』世尊回答說：『因為這座大講堂的門窗開闊，所以我在講堂里才能遠遠地看到。』講堂是身體，阿難的心，如來和大眾是五臟，門窗是根。下面顯示利益來安定阿難的心：
這時，世尊在大眾之中，伸出金色的手臂，摩阿難的頭頂。這是用慈悲來攝受。如同父親囑咐兒子，撫摸他的背部來告訴他。這裡有三個意思：一是安慰他的心，使他沒有恐懼；二是……
【English Translation】 English version: Eyes. Where are they now? Generally asking where the consciousness relies. Below, examples are cited to answer. First, citing other things as examples:
Ananda (one of the ten great disciples of the Buddha) said to the Buddha: 'Bhagavan (a respectful term for the Buddha). All the ten different kinds of beings in the world all consider the consciousness to reside inside the body. Even observing the blue lotus eyes of the Tathagata (an epithet of the Buddha), they are also on the face of the Buddha.' The following text mentions twelve categories of beings, here is a rough number. Ordinary people create different karmas and experience different retributions, so they are called different beings. 'All the world' is to raise the place of reliance to show the righteousness of what can be relied upon. Earlier, it was mentioned that the mind of ordinary people is inside, and later it was pointed out that the Buddha's eyes are on the face, wanting to take this as an example to illustrate that one's own situation is also like this. Below, it is pointed out that the answer has been summarized:
'I am now observing these floating roots and four dusts, only on my face. Like this, the consciousness truly resides inside the body.' Because the eye-root and color-dust are invisible, they are called floating roots. Since sages and ordinary people are like this, it must be the same for oneself. The face and body are the fixed places of the mind and eyes. Below, refute Ananda's point of view. First, formally refute three points of view. First, cite facts to determine the three aspects of what he sees. First, ask about inside and outside:
The Buddha said to Ananda: 'You are now sitting in the Tathagata's lecture hall, observing Jetavana (Jetavana Vihara, often translated as Jetavana Grove, was one of the most famous of Buddhist monasteries or viharas in India), where is it now?' The World-Honored One replied: 'This large, multi-storied, pure lecture hall is in Anathapindika's Park. Now Jetavana is indeed outside the lecture hall.' The lecture hall is in the park, and the grove is outside the lecture hall. Since inside and outside are clear, Ananda's calculation is dangerous. Below, determine the order of what is seen:
'Ananda, now in the lecture hall, what do you see first?' The World-Honored One replied: 'In the lecture hall, I first see the Tathagata, then I see the assembly, and like this, looking outward, I then see the grove and gardens.' Determining the order is to refute Ananda's view that the mind is inside and cannot see things in such an orderly manner. Below, examine the reason for seeing:
'Ananda, you see the grove and gardens, because of what can you see?' The World-Honored One replied: 'Because the doors and windows of this large lecture hall are open and wide, I can see far away in the lecture hall.' The lecture hall is the body, Ananda's mind, the Tathagata and the assembly are the five viscera, and the doors and windows are the roots. Below, show the benefits to stabilize Ananda's mind:
At this time, the World-Honored One, in the midst of the assembly, stretched out his golden arm and stroked Ananda's head. This is to embrace with compassion. It is like a father instructing his son, stroking his back to tell him. There are three meanings here: one is to comfort his heart and make him not afraid; the second is...
囑其諦受令無忘失。三示今許說無有虛妄。故舒其手現慈相也。
告示阿難及諸大眾。有三摩提。名大佛頂首楞嚴王。具足萬行。十方如來一門超出妙莊嚴路 下云十方薄伽梵一路涅槃門。直道無異。通至寶所。故云一門清凈果海。眾德具足。故曰莊嚴。真三摩地。因行所履故名為路。
汝今諦聽。阿難頂禮伏受慈旨 破妄意。欲顯真故。略標宗嘆德。令其忻慕。豈謂徒然譴責罔知所歸。於是阿難伏而諦受 三引例明其所失三。一引例正問。
佛告阿難。如汝所言。身在講堂戶牖開豁遠矚林園。亦有眾生在此堂中不見如來見堂外者 反常理以致問。引慶喜以直答 二依理以答。
阿難答言。世尊。在堂不見如來能見林泉無有是處 只知據理直申不覺計宗危矣 三合喻奪破三。一正奪。
阿難。汝亦如是 心在身內。如人在堂。
汝之心靈。一切明瞭。若汝現前所明瞭心實在身內。爾時先合了知內身。頗有眾生先見身中后觀外物 心能靈鑒。內外俱緣。故云一切明瞭。向外既了萬緣。在內合知藏腑。頗猶可也。亦語辭也。汝觀眾生。可有此者 二縱破。
縱不能見心肝脾胃。爪生髮長筋轉脈搖。誠合明瞭。如何不知 腑藏內密。設使不知。筋脈膚淺。寧容難了 三反責。
【現代漢語翻譯】 現代漢語譯本：囑咐阿難仔細領受，不要忘記。三次展示，現在允許宣說，沒有虛妄。所以伸出手，顯現慈悲的相貌。 告訴阿難和所有大眾，有一種三摩提（Samadhi，指禪定），名為大佛頂首楞嚴王（Śūraṅgama Samādhi，一種強大的禪定），具足萬行（指各種修行方法），十方如來（Tathagata，佛的稱號）通過這一法門超出，到達美妙莊嚴的道路。下面說十方薄伽梵（Bhagavan，世尊）通過這一條道路進入涅槃（Nirvana，寂滅）。這條道路筆直沒有差異，通向珍寶所在之處。所以說一門清凈，到達功德圓滿的果海。各種功德具足，所以說是莊嚴。真正的三摩地，因為是修行所經歷的，所以稱為道路。 你現在仔細聽。阿難頂禮，恭敬地接受佛的慈悲旨意。爲了破除虛妄的意念，想要顯現真實，所以簡略地標明宗旨，讚歎功德，使他們心生歡喜羨慕。難道是徒勞地譴責，卻不知道歸向何處？於是阿難伏身仔細聽受。下面三次引用例子，說明阿難的過失。第一次引用例子，正式提問。 佛告訴阿難：『正如你所說，身體在講堂里，門窗打開，可以遠眺林園。也有眾生在這講堂中，看不見如來，卻能看見講堂外面的東西嗎？』這是反常理來引起提問，引用慶喜（阿難的別名）來直接回答。下面依據道理來回答。 阿難回答說：『世尊，在講堂里看不見如來，卻能看見林泉，沒有這樣的道理。』阿難只知道根據道理直接陳述，沒有覺察到宗旨已經岌岌可危。下面三次結合比喻來駁斥。第一次正面駁斥。 『阿難，你也像這樣，心在身體裡面，就像人在講堂里一樣。』 『你的心性靈明，一切都明瞭。如果你的眼前所明瞭的心，確實在身體裡面，那麼首先應該了知身體內部。難道有眾生先看見身體內部，然後才觀察外面的事物嗎？』心能夠靈敏地覺察，內外都能緣及，所以說一切都明瞭。向外既然明瞭萬物，在內就應該知道五臟六腑。『頗』是『可』的意思，也是語氣詞。你觀察眾生，可能有這樣的人嗎？下面是縱容假設的駁斥。 『即使不能看見心肝脾胃，指甲生長，頭髮變長，筋脈轉動，脈搏跳動，也應該明瞭。怎麼會不知道呢？』五臟六腑在內部深處，假設不知道。筋脈面板淺顯，怎麼能說不了解呢？下面是反過來責備。
【English Translation】 English version: He instructed Ānanda to carefully receive and not forget. He showed it three times, now allowing it to be spoken without falsehood. Therefore, he extended his hand, displaying a compassionate appearance. He told Ānanda and all the assembly that there is a Samādhi (state of meditative consciousness) called the Great Buddha Crown Śūraṅgama King (Śūraṅgama Samādhi, a powerful state of meditative absorption), complete with myriad practices (various methods of cultivation), through which the Tathāgatas (title of a Buddha) of the ten directions transcend, reaching the wondrously adorned path. It is said below that the Bhagavans (Blessed Ones) of the ten directions enter Nirvāṇa (state of liberation) through this one path. This path is straight and without difference, leading to the place where treasures are found. Therefore, it is said to be the one gate to pure fruition, a sea of merits complete. Because it is complete with all kinds of merits, it is called adorned. The true Samādhi, because it is traversed through practice, is called a path. Now, listen carefully. Ānanda bowed and respectfully received the Buddha's compassionate decree. In order to break through deluded thoughts and reveal the truth, he briefly stated the purpose and praised the virtues, causing them to rejoice and admire. Was it merely to condemn without knowing where to turn? Thereupon, Ānanda bowed and listened carefully. Below, three examples are cited to illustrate Ānanda's faults. The first example is cited to formally ask a question. The Buddha said to Ānanda, 'As you said, the body is in the lecture hall, the doors and windows are open, and one can see the gardens in the distance. Are there beings in this hall who cannot see the Tathāgata but can see things outside the hall?' This is to raise a question by going against common sense, citing Ānanda (also known as Ananda) to answer directly. Below, the answer is based on reason. Ānanda replied, 'World Honored One, it is not possible that one cannot see the Tathāgata in the hall but can see the forests and springs.' Ānanda only knew to state directly based on reason, not realizing that the principle was already in danger. Below, three analogies are used to refute. The first is a direct refutation. 'Ānanda, you are also like this; your mind is inside your body, just like a person is inside a hall.' 'Your mind is intelligent and understands everything. If your mind, which is aware of things before you, is truly inside your body, then you should first understand your inner body. Are there beings who first see inside their bodies and then observe external things?' The mind is able to perceive sensitively and can connect with both internal and external things, so it is said that it understands everything. Since it understands all things externally, it should know the internal organs. 'Po' means 'can,' and it is also a particle. When you observe beings, is it possible for there to be such a person? Below is a refutation by conceding a point for the sake of argument. 'Even if one cannot see the heart, liver, spleen, and stomach, the growth of nails and hair, the movement of muscles, and the throbbing of veins should be clear. How can one not know?' The internal organs are deep inside, so suppose one does not know. The muscles and skin are shallow, how can one say that one does not understand? Below is a counter-reproach.
必不內知。云何知外 五藏同居。最為親眤。萬象離異。誠謂疏遙。若使不了身中。豈合能觀外物 二結破。
是故應知。汝言覺了能知之心住在身內。無有是處 境風外動。妄想內熏。識浪潛生為自心相。空華幻化。起滅無從。不了本如遂成久執。及推所在妄謂身中。反覆窮研理無所據。故佛結指令悟其非 二破在外二。一立二。一正立。
阿難稽首而白佛言。我聞如來如是法音。悟知我心實居身外 身中無救。身外必然。不遇尊言莫悟斯旨。故稽首于佛。謝非立是也。以頭至地稽留少時。故名稽首 二釋成二。一引喻領悟前非。
所以者何。譬如燈光然于室中。是燈必能先照室內。從其室門。后及庭際 引喻例法。伏受前非也 二躡喻成立今義。
一切眾生。不見身中獨見身外。亦如燈光居在室外不能照室 室外之燭不及內明。身外之心何能反照。此計心有離身之過。故下破之。
是義必明。將無所惑。同佛了義。得無妄耶 身外之理。法喻正齊。以此觀之。合無疑暗。佛說了義可得同乎 二破二。一正破二。一引例立理二。一一多同飽問。
佛告阿難。是諸比丘。適來從我室羅筏城循乞摶食。歸祇陀林。我已宿齋。汝觀比丘一人食時諸人飽不 前云赴請。此云乞食
【現代漢語翻譯】 現代漢語譯本：必然不能瞭解身體內部的情況。怎麼能瞭解身體外部的情況呢？五臟共同存在於身體之內，關係最為親密。而萬物千差萬別，確實顯得疏遠。如果不能瞭解自身，怎麼能夠觀察外物呢？這是破除了第二重執著（認為心在身內）。 因此應該知道，你說覺了能知的心住在身體內部，這是沒有道理的。外境的風吹動，內在的妄想薰染，意識的波浪悄然產生，成為自心的表象。如同虛空中生出的花朵，幻化不實，生起和滅去都沒有根源。因為不瞭解本來的如如不動，於是形成了長久的執著。並且推究心的所在，錯誤地認為在身體內部。反覆研究，道理上沒有任何依據。所以佛陀加以駁斥，使阿難領悟到這種觀點是錯誤的。這是破除心在身外兩重執著的第二部分。分為兩小部分。第一部分是立論。第一小部分是正面立論。 阿難合掌叩頭對佛說：『我聽了如來這樣的法語，領悟到我的心確實是住在身體之外的。』身體內部沒有救助，身體外部必然如此。如果沒有遇到您的教誨，我不會領悟到這個道理。所以叩頭于佛，感謝佛陀破除錯誤，建立正確的觀點。以頭觸地，停留一段時間，所以叫做稽首。 第二小部分是解釋和成就（上述觀點），分為兩小部分。第一小部分是引用比喻來領悟之前的錯誤。 『這是什麼原因呢？譬如燈光在房間里點燃，這燈必然先照亮房間內部，然後從房間的門開始，照到庭院。』引用比喻來類比佛法，表示接受之前的錯誤。 第二小部分是順著比喻來成立現在的意義。 『一切眾生，看不見身體內部，只能看見身體外部。也像燈光在房間外面，不能照亮房間內部一樣。』房間外的蠟燭照不到裡面，身體外的心怎麼能反過來照亮身體內部呢？這種觀點認為心有離開身體的過失，所以下面要破斥它。 『這個道理一定很明顯，將不會有什麼疑惑。可以和佛陀的了義相一致，不會有虛妄了吧？』心在身外的道理，比喻和佛法完全一致。用這個來觀察，應該沒有疑惑和矇昧了。可以和佛陀所說的了義相一致嗎？這是第二重破斥（心在身外）。分為兩部分。第一部分是正面破斥，分為兩小部分。第一小部分是引用例子來建立道理。 佛告訴阿難：『這些比丘，剛才從我所在的室羅筏城（Śrāvastī）[古印度城市名]依次乞討食物，回到祇陀林（Jetavana）[祇樹給孤獨園的簡稱]。我已經吃過齋飯了。你觀察比丘一個人吃飯的時候，其他人會飽嗎？』前面說是應邀赴齋，這裡說是乞討食物。
【English Translation】 English version: They certainly cannot know what is within. How can they know what is without? The five viscera dwell together, being the most intimate. The myriad phenomena are distinct and different, truly appearing distant and remote. If one cannot understand what is within oneself, how can one observe external things? This breaks the second attachment (thinking the mind is inside the body). Therefore, you should know that your statement that the knowing mind dwells within the body is unreasonable. The wind of external objects moves, and internal deluded thoughts permeate. Waves of consciousness quietly arise, becoming the appearance of one's own mind. Like flowers appearing in empty space, illusory and unreal, their arising and ceasing have no origin. Because one does not understand the original suchness, one forms a long-held attachment. And investigating the mind's location, one mistakenly believes it is within the body. Repeatedly examining this, there is no basis in reason. Therefore, the Buddha refutes it, causing Ānanda to realize that this view is incorrect. This is the second part of breaking the two attachments of the mind being outside the body. It is divided into two sub-parts. The first part is establishing the argument. The first sub-part is positively establishing the argument. Ānanda, bowing his head, said to the Buddha: 'I have heard the Tathāgata's (如來) [another name for Buddha] Dharma (法) [teachings] sound, and I realize that my mind truly dwells outside the body.' There is no salvation within the body; it must be outside the body. If I had not encountered your teachings, I would not have realized this principle. Therefore, I bow my head to the Buddha, thanking the Buddha for refuting the incorrect view and establishing the correct one. Touching the ground with his head and remaining there for a short time is called 'bowing the head'. The second sub-part is explaining and accomplishing (the above view), divided into two sub-parts. The first sub-part is using a metaphor to realize the previous error. 'What is the reason for this? For example, if a lamp is lit in a room, the lamp must first illuminate the inside of the room, and then, starting from the door of the room, illuminate the courtyard.' Using a metaphor to analogize the Dharma, indicating acceptance of the previous error. The second sub-part is following the metaphor to establish the present meaning. 'All sentient beings cannot see what is inside their bodies, but can only see what is outside their bodies. It is also like a lamp outside the room that cannot illuminate the inside of the room.' A candle outside the room cannot illuminate the inside; how can a mind outside the body illuminate the inside of the body in reverse? This view holds that the mind has the fault of being separate from the body, so it will be refuted below. 'This principle must be clear, and there will be no doubts. It can be consistent with the Buddha's definitive meaning, and there will be no falsehood, right?' The principle of the mind being outside the body, the metaphor and the Dharma are completely consistent. Observing it with this, there should be no doubt or obscurity. Can it be consistent with the Buddha's definitive meaning? This is the second refutation (the mind is outside the body). Divided into two parts. The first part is a positive refutation, divided into two sub-parts. The first sub-part is using examples to establish the principle. The Buddha said to Ānanda: 'These Bhikshus (比丘) [Buddhist monks], just now went from Śrāvastī (室羅筏城) [an ancient Indian city] where I am, begging for food in order, and returned to Jetavana (祇陀林) [short for Jetavana Anāthapiṇḍika's Monastery]. I have already had my meal. Do you observe that when one Bhikshu eats, do all the others become full?' Previously it was said that they were invited to a meal, here it is said that they begged for food.
者。乞食乃是常儀。泛舉為喻。又前雖赴請。未必僧盡。餘人乞食。故舉此也。宿預也 二自他殊體答。
阿難答言不也。世尊。何以故。是諸比丘。雖阿羅漢。軀命不同。云何一人能令眾飽 前問一食眾飽。今答軀命不同。反前問也。意顯心若離身即同他食。他食既非我飽。心知何關我身。身心相外。自他可例 二據理推破二。一以理定其相外。
佛告阿難。若汝覺了知見之心實在身外 牒也。
身心相外自不相干 定其相外。外猶離也。心既離身。不相干涉。如前所答一人食時不令眾飽。
則心所知身不能覺。覺在身際心不能知 釋成其相。心若在外。理合如是。文顯可見 二約見驗其相知。
我今示汝兜羅綿手。汝眼見時。心分別不。阿難答言如是世尊。佛告阿難。若相知者。云何在外 具云兜沙羅。此云霜。佛手柔軟如兜羅綿。三十二相中一相也。眼屬身份。心若離者合不分別。若分別者。應不離身。以不離故名為相知。故此責云若相知者云何在外 二結破。
是故應知。汝言覺了能知之心住在身外。無有是處 可知。◎
首楞嚴義疏注經卷第一之一
首楞嚴義疏注經卷第一之二
長水沙門子璇集
◎三破潛根二。一立三。一述前所破泛立一
【現代漢語翻譯】 現代漢語譯本： 者。托缽乞食本是僧人的日常行爲規範，這裡泛泛地舉例說明。而且之前即使應邀赴齋，也未必所有僧人都去，還有人需要托缽乞食，所以才舉這個例子。『宿』是預先的意思。 二、從自身與他身不同的角度回答。 阿難回答說：『不是的，世尊。』為什麼呢？這些比丘，即使是阿羅漢（arahan，斷盡煩惱，證得解脫的聖者），他們的身體和生命也各不相同，怎麼可能一個人吃飽就能讓所有人都飽呢？ 前面問的是一人吃食眾人飽，現在回答說身體和生命各不相同，反駁了前面的提問。意思是說，心如果離開了身體，就如同他人的食物一樣。他人吃食既然不能讓我飽，那麼心知道又與我的身體有什麼關係呢？身體和心識是相互分離的，自身與他身可以類比。 二、根據道理推論破斥，分為兩部分。一、用道理確定心在身外。 佛告訴阿難：『如果你的覺察、了知、見聞之心確實在身體之外，』 身體和心識相互分離，自然互不相干。 確定心在身外。『外』就是分離的意思。心既然離開了身體，就不應該互相干涉。就像前面所回答的，一個人吃食的時候不能讓所有人都飽。 那麼心所知道的，身體就不能感覺到；身體所感覺到的，心就不能知道。 解釋說明它們是分離的。心如果在身體之外，按道理就應該是這樣。文義顯而易見。 二、用見聞來驗證它們是否相互知覺。 我現在給你看柔軟如兜羅綿（tula，一種柔軟的棉花）的手，你的眼睛看到的時候，心能分別嗎？』阿難回答說：『是的，世尊。』佛告訴阿難：『如果能相互知覺，怎麼能說在身體之外呢？』 具云兜沙羅（tushara），這裡說是霜。佛的手柔軟如兜羅綿，是三十二相（lakshana，佛陀的三十二種殊勝的身體特徵）之一。眼睛屬於身體的一部分，心如果離開了身體，理應不能分別。如果能分別，就應該沒有離開身體。因為沒有離開身體，所以叫做相互知覺。因此這裡責問說，如果能相互知覺，怎麼能說在身體之外呢？ 二、總結破斥。 所以應當知道，你說覺察了知的心住在身體之外，是沒有道理的。 《首楞嚴義疏注經》卷第一之一 《首楞嚴義疏注經》卷第一之二 長水沙門子璇集 三、破斥潛藏的根源，分為兩部分。一、確立三種觀點。一、陳述前面所破斥的，泛泛地確立一種觀點。
【English Translation】 English version: This refers to the common practice of monks begging for food, used here as a general example. Moreover, even if invited to a meal, not all monks necessarily attend; some still need to beg for food, hence this example. 'Su' means beforehand. 2. Answering from the perspective of the difference between oneself and others. Ananda replied, 'No, World Honored One.' Why? These Bhikkhus (bhikkhu, a Buddhist monk), even if they are Arahats (arahan, one who has extinguished all defilements and attained liberation), have different bodies and lives. How can one person's satiety cause everyone to be full? The previous question was about one person eating and everyone being full; now the answer is that bodies and lives are different, refuting the previous question. The meaning is that if the mind is separated from the body, it is like another person's food. Since another person's food cannot make me full, what does the mind's knowing have to do with my body? The body and mind are separate, and oneself and others can be compared. 2. Refuting based on reasoning, in two parts. 1. Using reason to establish that the mind is outside the body. The Buddha told Ananda, 'If your perceiving, knowing, and seeing mind is truly outside the body,' The body and mind are separate and naturally do not interfere with each other. Establishing that the mind is outside the body. 'Outside' means separate. Since the mind is separated from the body, it should not interfere with it, just as the previous answer stated that one person's eating does not make everyone full. Then what the mind knows, the body cannot feel; what the body feels, the mind cannot know. Explaining that they are separate. If the mind is outside the body, it should be like this in principle. The meaning is clear and obvious. 2. Using seeing and hearing to verify whether they perceive each other. I will now show you a hand as soft as tula (tula, a kind of soft cotton), when your eyes see it, can the mind distinguish it?' Ananda replied, 'Yes, World Honored One.' The Buddha told Ananda, 'If they can perceive each other, how can you say it is outside the body?' Fully called tushara, here it is said to be frost. The Buddha's hand is as soft as tula, one of the thirty-two lakshanas (lakshana, the thirty-two auspicious physical characteristics of the Buddha). The eyes belong to the body, and if the mind is separated from the body, it should not be able to distinguish. If it can distinguish, it should not be separated from the body. Because it is not separated from the body, it is called perceiving each other. Therefore, this questions asks, if they can perceive each other, how can you say it is outside the body? 2. Concluding the refutation. Therefore, you should know that your saying that the perceiving and knowing mind resides outside the body is unreasonable. Commentary on the Shurangama Sutra, Volume 1, Part 1 Commentary on the Shurangama Sutra, Volume 1, Part 2 Compiled by Shramana Zixuan of Changshui 3. Refuting the hidden roots, in two parts. 1. Establishing three viewpoints. 1. Stating what was refuted earlier, generally establishing a viewpoint.
處。
阿難白佛言。世尊。如佛所言。不見內故不居身內。身心相知不相離故不在身外。我今思惟。知在一處 雙敘別立。文顯易知 二問今所立答在諸根。
佛言。處今何在。阿難言。此了知心。既不知內。而能見外。如我思忖。潛伏根里 知外而不知內。非根而何。此即妄計識心潛五根里 三舉喻所成復伸潛理二。一舉喻合法。
猶如有人。取琉璃碗。合其兩眼。雖有物合而不留礙。彼根隨見。隨即分別 琉璃喻根。眼喻于識。眼根色凈不能礙心。同琉璃碗不礙於眼。隨照一境。心隨根知。若此成立。乍觀可爾。洎乎推破。同喻不成 二據理成立。
然我覺了能知之心不見內者。為在根故。分明矚外無障礙者。潛根內故 但知妄計。不覺隨語過生。下文即破 二破二。一正破三。一躡喻定其俱見。
佛告阿難。如汝所言。潛根內者。猶如琉璃 略牒語簡可以意知。
彼人當以琉璃籠眼。當見山河。見琉璃不。如是世尊。是人當以琉璃籠眼。實見琉璃 遠觀物像。近見琉璃。問答極成。故云如是 二據法責其獨觀。
佛告阿難。汝心若同琉璃合者。當見山河。何不見眼 喻則近遠俱見。法則唯見山河。既失近觀。何成同喻。法喻不等。潛根理虧。下更縱破令無所據 三
【現代漢語翻譯】 現代漢語譯本： 處。 阿難對佛說：『世尊，正如您所說，因為（這個能知的心）不能看見自身內部，所以它不在身體內部；又因為身和心相互瞭解，不能分離，所以它也不在身體外部。我現在思考，認為它存在於一處——雙重敘述分別成立，文義顯明容易理解。』這是第二個問題，現在所提出的答案是（心）存在於諸根之中。 佛說：『這個「處」現在在哪裡？』阿難說：『這個了知的心，既然不能知曉內部，卻能看見外部，依我思忖，它潛藏在根里。』——能知曉外部卻不能知曉內部，不是在根里又在哪裡呢？這正是妄自認為識心潛藏在五根之中。這是第三個部分，先舉例子說明，再進一步闡述潛藏的道理。首先是舉例說明符合（潛藏在根里）的道理。 『就像有個人，拿琉璃碗蓋住他的兩眼，雖然有東西蓋住，卻不妨礙觀看。他的根隨著所見，隨即進行分別。』——琉璃比喻根，眼睛比喻識。眼根的色凈，不能阻礙心，如同琉璃碗不阻礙眼睛。隨著照見一個境界，心隨著根而知。如果這個說法成立，乍一看似乎可以，但經過推敲，這個比喻是不成立的。這是第二點，根據道理來成立（心潛藏在根里）。 『然而我覺察到這個能知的心，不能看見內部，是因為它在根的緣故；它能分明地看清外部，沒有障礙，是因為它潛藏在根內部的緣故。』——只是知道妄加揣測，不覺察到隨著言語而產生過失，下文立即進行駁斥。下面是駁斥，分為兩部分。第一部分是正面駁斥，分為三點。第一點是順著比喻確定（心）應該內外都能看見。 佛告訴阿難：『正如你所說，（心）潛藏在根內部，就像琉璃一樣。』——簡略地引用阿難的話，可以意會。 『那個人用琉璃罩住眼睛，應當能看見山河，能看見琉璃嗎？』阿難回答說：『是的，世尊。這個人用琉璃罩住眼睛，確實能看見琉璃。』——遠能看見物體形象，近能看見琉璃，問答非常明確，所以說『是的』。第二點是根據法來責問（心）只能看見外部。 佛告訴阿難：『如果你的心和琉璃一樣，罩住眼睛，應當能看見山河，為什麼看不見眼睛？』——比喻中遠近都能看見，而法中只能看見山河，既然失去了近處的觀察，怎麼能成立這個比喻呢？法和比喻不相等，潛藏在根里的道理就站不住腳。下面進一步縱容這種說法，讓它無所依據。第三點是……
【English Translation】 English version: Place. Ananda said to the Buddha: 'World Honored One, as you said, because (this knowing mind) cannot see within itself, it is not within the body; and because the body and mind know each other and cannot be separated, it is not outside the body either. I now contemplate and think it exists in one place—a dual narrative separately established, the meaning clear and easy to understand.' This is the second question, and the answer now proposed is that (the mind) exists within the sense organs. The Buddha said: 'Where is this 「place」 now?' Ananda said: 'This knowing mind, since it cannot know the internal, yet can see the external, according to my thinking, it is hidden within the roots.'—Able to know the external but not the internal, where else could it be if not in the roots? This is precisely the false assumption that the discriminating mind is hidden within the five sense organs. This is the third part, first giving an example to illustrate, and then further elaborating on the principle of concealment. First, giving an example to illustrate that it conforms to the principle of (being hidden in the roots). 'It is like a person who takes a crystal bowl and covers his eyes with it. Although there is something covering them, it does not hinder the viewing. His roots follow what is seen and immediately make distinctions.'—The crystal is a metaphor for the roots, and the eyes are a metaphor for consciousness. The pure nature of the eye-root cannot obstruct the mind, just as a crystal bowl does not obstruct the eyes. As it illuminates a realm, the mind knows along with the root. If this statement holds, it may seem plausible at first glance, but upon closer examination, this metaphor does not hold. This is the second point, establishing (the mind's concealment in the roots) based on reason. 'However, I perceive that this knowing mind, which cannot see internally, is because it is in the roots; it can clearly see the external without obstruction because it is hidden within the roots.'—Only knowing to speculate falsely, not realizing that faults arise along with the words, the following text immediately refutes it. The following is the refutation, divided into two parts. The first part is a direct refutation, divided into three points. The first point is to affirm, following the metaphor, that (the mind) should be able to see both internally and externally. The Buddha told Ananda: 'As you said, (the mind) is hidden within the roots, just like crystal.'—Briefly quoting Ananda's words, it can be understood implicitly. 'If that person covers his eyes with crystal, he should be able to see mountains and rivers, and can he see the crystal?' Ananda replied: 'Yes, World Honored One. That person, covering his eyes with crystal, can indeed see the crystal.'—Far away, one can see the images of objects; nearby, one can see the crystal. The question and answer are very clear, so it is said 'Yes.' The second point is to question (the mind) based on the Dharma, that it can only see the external. The Buddha told Ananda: 'If your mind is like crystal, covering the eyes, you should be able to see mountains and rivers, why can't you see the eyes?'—In the metaphor, one can see both near and far, but in the Dharma, one can only see mountains and rivers. Since the near observation is lost, how can this metaphor hold? The Dharma and the metaphor are not equal, and the principle of being hidden in the roots is untenable. The following further indulges this statement, leaving it without any basis. The third point is...
縱見不見咸失。
若見眼者。眼即同境不得成隨 設使見眼。即成敵對。云何前言隨即分別。此有自語相違過也。
若不能見。云何說言此了知以潛在根內如琉璃合 結成法喻不齊過也。二過既彰。潛根理喪 二結破。
是故應知。汝言覺了能知之心潛伏根里如琉璃合。無有是處 四破見內二。一約見暗以成立。
阿難白佛言。世尊。我今又作如是思惟。是眾生身。腑藏在中。竅穴居外。有藏則暗。有竅則明。今我對佛開眼見明。名為見外。閉眼見闇。名為見內。是義云何 此中立意。覆宗歸內。最先所計心在身中。佛即推徴不合在內。以不能見身中物故。由此轉計身外潛根。及至窮研。二俱不當。再思理道。在內義長。遂立藏暗竅明。責無不見內過。七竅明露五藏黯然。開竅緣明。閤眼對暗。明暗若見。內外俱緣。由是在內決無所惑 二約對眼以推破二。一難破二。一破前計二。一雙徴。
佛告阿難。汝當閉眼見暗之時。此暗境界為與眼對為不對眼 徴訖 二雙破二。一破對二。一對眼不屬內。
若與眼對。暗在眼前。云何成內 對眼在前前豈成內 二外室成焦腑。
若成內者。居暗室中。無日月燈。此室暗中皆汝焦腑 若謂不論前後但是見暗便即內者。汝處幽室。無
【現代漢語翻譯】 現代漢語譯本：即使看見和沒看見都同樣是錯誤的。
如果說眼睛能看見東西，那麼眼睛就等同於外境，不能成為能隨順認知的主體。假設眼睛能看見眼睛自身，那就成了相互對立的關係。為什麼前面又說能隨順分別呢？這就有自相矛盾的過失。
如果說眼睛不能看見東西，又怎麼能說這個覺了能知的心潛藏在根內，像琉璃一樣結合在一起呢？這就犯了比喻不恰當的過失。兩種過失既然已經顯現，潛藏在根內的說法也就失去了道理。兩種結合的說法都被破斥了。
所以應該知道，你說覺了能知的心潛伏在根里，像琉璃一樣結合在一起，是沒有道理的。這是第四次破斥見在內，其中第一點是依據見暗來成立。
阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）對佛說：『世尊（World-Honored One，對佛陀的尊稱）。我現在又這樣思考，這個眾生的身體，腑臟在裡面，竅穴在外面。有腑臟的地方就暗，有竅穴的地方就明。現在我對著佛開眼看見光明，叫做見外；閉眼看見黑暗，叫做見內。這個道理怎麼樣呢？』這裡阿難立論，又把心歸於在內。最開始認為心在身中，佛陀就推究證明不應該在內，因為不能看見身中的東西。因此轉而認為心在外面的潛藏的根內，直到窮盡研究，兩種說法都不恰當。再次思考道理，在內的說法更有道理。於是提出藏暗竅明，責備沒有看見在內的過失。七竅明亮顯露，五臟黯然無光。開竅就緣于光明，閤眼就對應黑暗。光明和黑暗如果能被看見，內外都能緣到。因此認為在內是絕對沒有疑惑的。這是第二次依據眼睛來推破，其中第一點是難破，難破又分為兩點，第一點是破斥之前的觀點，又分為兩點，第一點是雙重徵詢。
佛告訴阿難：『當你閉眼看見黑暗的時候，這個黑暗的境界是與眼睛相對，還是不與眼睛相對呢？』徵詢完畢。第二點是雙重破斥，分為兩點，第一點是破斥相對，分為兩點，第一點是眼睛相對不屬於在內。
『如果與眼睛相對，黑暗就在眼前，怎麼能說是內在的呢？』與眼睛相對就在眼前，眼前怎麼能說是內在的呢？第二點是外面的房間變成焦黑的腑臟。
『如果認為不論前後，只要是看見黑暗就認為是內在的，那麼你處在幽暗的房間里，沒有日月燈光，這個房間里的黑暗就都是你的焦黑的腑臟了。』如果說不討論前後，只要是看見黑暗就認為是內在的，那麼你處在幽暗的房間里，沒有
【English Translation】 English version: Even seeing and not seeing are equally wrong.
If it is said that the eye can see, then the eye is equivalent to the external realm and cannot become the subject that follows and cognizes. If the eye could see itself, it would become an antagonistic relationship. Why was it said earlier that it could follow and discriminate? This would be a self-contradictory fault.
If it is said that the eye cannot see, how can it be said that this aware and knowing mind is hidden within the root, combined like crystal? This commits the fault of an inappropriate analogy. Since the two faults have been revealed, the idea of being hidden within the root loses its reason. Both combined statements are refuted.
Therefore, it should be known that your statement that the aware and knowing mind is hidden within the root, combined like crystal, is unreasonable. This is the fourth refutation of seeing as being within, the first point of which is established based on seeing darkness.
Ananda (one of the ten principal disciples of the Buddha, known for his exceptional memory) said to the Buddha: 'World-Honored One (a title of respect for the Buddha). I am now thinking in this way: the body of this sentient being has the internal organs inside and the orifices outside. Where there are internal organs, there is darkness; where there are orifices, there is light. Now, when I open my eyes and see light in front of the Buddha, it is called seeing outside; when I close my eyes and see darkness, it is called seeing inside. What is the meaning of this?' Here, Ananda establishes his argument and again attributes the mind to being within. Initially, he thought the mind was in the body, but the Buddha investigated and proved that it should not be within because it cannot see things inside the body. Therefore, he changed his view to the mind being in the hidden root outside, but after exhaustive research, both views were inappropriate. Thinking again about the principle, the idea of being within is more reasonable. Thus, he proposes that the organs are dark and the orifices are bright, criticizing the fault of not seeing within. The seven orifices are bright and exposed, while the five organs are dim. Opening the orifices is related to light, and closing the eyes corresponds to darkness. If light and darkness can be seen, both inside and outside can be related to. Therefore, he believes that being within is absolutely without doubt. This is the second time of refuting based on the eyes, the first point of which is difficult to refute, and the difficult refutation is divided into two points, the first point is to refute the previous point of view, and it is divided into two points, the first point is double consultation.
The Buddha said to Ananda: 'When you close your eyes and see darkness, is this state of darkness opposite to the eyes or not opposite to the eyes?' The consultation is over. The second point is double refutation, divided into two points, the first point is to refute the opposite, divided into two points, the first point is that the opposite of the eyes does not belong to the inside.
'If it is opposite to the eyes, the darkness is in front of the eyes, how can it be said to be internal?' Being opposite to the eyes is in front of the eyes, how can what is in front of the eyes be said to be internal? The second point is that the outside room becomes charred organs.
'If it is thought that regardless of before or after, as long as darkness is seen, it is considered internal, then if you are in a dark room without sunlight or lamps, all the darkness in this room would be your charred organs.' If it is said that regardless of before and after, as long as darkness is seen, it is considered internal, then you are in a dark room, without
三光時。比室黯然。應是汝內。以同暗故。焦腑即內也。應立量云。汝處幽室。應汝焦腑。以是暗故。同汝見暗 二破不對。
若不對者。云何成見 未曾見有 境不對眼而稱見物 二破轉計二。一牒計奪破。
若離外見。內對所成 牒轉計也。此計。由前以暗室暗例眼前暗。不合成內。恐彼計云。我所見暗與暗室暗二體不同。何也。彼暗室暗是身外暗。名為外見。以是開眼之所緣故。我所見暗是身內境。名為內對。以是閤眼之所緣故。今取閤眼所對之暗名為見內。非同所見室中暗爾。如何不得見暗名內。故此牒也。然諸師敘計殊不分明。蓋譯人巧略。但牒而已有智請詳。無執麻矣。
閤眼見暗。名為身中。開眼見明。何不見面。若不見面內對不成 奪破也。設許閤眼對暗名見身中。亦應開眼對明而見自面。內屬於暗。尚許返見。面屬於明。豈無返見。一成則俱成。一破則俱破。故云若不見面內對不成 二展轉縱破四。一在空非內同他破。
見面若成。此了知心及與眼根。乃在虛空。何成在內。若在虛空。自非汝體 設汝執言能見面者。汝心及眼應處虛空。以根境相對方成見故。若許處空。顯是在外。如何復執心居身內。又若在空即同他人。自然不是汝之心體。此之二過。應立量云。汝之心
【現代漢語翻譯】 現代漢語譯本： 三光（日、月、星）照耀的時候，房間里一片昏暗。這應該是因為你身體內部，和黑暗相同的原因造成的。你焦黑的內臟就是你身體的內部。應該這樣立論：你身處幽暗的房間，你的焦黑內臟也是如此，因為它們都是黑暗的，就像你所見到的黑暗一樣。這是第二次破斥，針對『不對』的觀點。 如果說『不對』，又如何能形成『見』呢？從未見過有境界不對著眼睛，卻能稱之為『見物』的。這是第二次破斥，針對轉變的計較，分為兩部分。第一部分是照錄計較並加以破斥。 如果離開外在的『見』，內在的『對』就能成立嗎？這是照錄轉變的計較。這種計較，是因為前面用暗室的黑暗來比喻眼前所見的黑暗，認為不能成立為『內』。恐怕對方會說，我所見到的黑暗和暗室的黑暗，二者本體不同。為什麼呢？因為暗室的黑暗是身外的黑暗，名為『外見』，因為它是睜開眼睛所緣的境界。而我所見到的黑暗是身內的境界，名為『內對』，因為它是閉上眼睛所緣的境界。現在取閉上眼睛所對的黑暗，名為『見內』，不同於所見到的房間里的黑暗。怎麼能說我不得見黑暗，就不能稱為『內』呢？所以這裡照錄了這種計較。然而各位論師敘述這種計較，並不十分分明，大概是譯者巧妙地省略了。只是照錄而已，有智慧的人請詳細考察，不要執著于麻木不仁的觀點。 閉上眼睛見到黑暗，就稱為在身體內部；睜開眼睛見到光明，為什麼不能見到自己的面容呢？如果不能見到面容，那麼內在的『對』就不能成立。這是奪取並破斥。假設允許閉上眼睛對著黑暗，就稱為見到身體內部，也應該允許睜開眼睛對著光明，就能見到自己的面容。內在屬於黑暗，尚且允許反過來見到；面容屬於光明，難道就沒有反過來見到的道理嗎？一個成立，則全部成立；一個被破斥，則全部被破斥。所以說，如果不能見到面容，那麼內在的『對』就不能成立。這是第二種輾轉縱容的破斥，分為四部分。第一部分是在空中不是內在，和他人相同，加以破斥。 如果見到面容能夠成立，那麼這個了知的心以及眼根，就應該在虛空中，怎麼能說是在身體內部呢？如果在虛空中，自然不是你的本體。假設你執意說能夠見到面容，那麼你的心和眼睛就應該處在虛空中，因為根和境相對才能形成『見』。如果允許處在虛空中，就明顯是在外面，怎麼還能執著於心住在身體內部呢？而且如果在虛空中，就和他人相同了，自然不是你的心體。這兩種過失，應該這樣立論：你的心……
【English Translation】 English version: When the three lights (sun, moon, and stars) shine, the room is dim. This should be because of your inner body, due to the same reason as darkness. Your scorched internal organs are your inner body. One should establish the argument thus: you are in a dark room, and so are your scorched internal organs, because they are both dark, just like the darkness you see. This is the second refutation, targeting the 'not corresponding' viewpoint. If it is said 'not corresponding', how can 'seeing' be formed? It has never been seen that a realm does not face the eye, yet it can be called 'seeing an object'. This is the second refutation, targeting the transformed calculation, divided into two parts. The first part is transcribing the calculation and refuting it. If one departs from external 'seeing', can internal 'facing' be established? This is transcribing the transformed calculation. This calculation is because the previous analogy of the darkness of a dark room to the darkness seen before the eyes is considered not to establish 'inner'. Fearing that the other party might say, 'The darkness I see and the darkness of a dark room are two different entities. Why? Because the darkness of a dark room is external darkness, called 'external seeing', because it is the realm that the open eyes perceive. The darkness I see is an internal realm, called 'internal facing', because it is the realm that the closed eyes perceive. Now, taking the darkness faced by the closed eyes is called 'seeing inner', different from the darkness seen in the room. How can you say that I cannot see darkness, so it cannot be called 'inner'?' Therefore, this transcribes this calculation. However, the various masters' descriptions of this calculation are not very clear, probably due to the translator's skillful omission. It is only transcribed, and wise people please examine it in detail, and do not cling to numb views. Closing the eyes and seeing darkness is called being in the body; opening the eyes and seeing light, why can't one see one's own face? If one cannot see one's face, then the internal 'facing' cannot be established. This is seizing and refuting. Suppose it is allowed that closing the eyes and facing darkness is called seeing inside the body, it should also be allowed that opening the eyes and facing light can see one's own face. The inner belongs to darkness, and it is still allowed to see it in return; the face belongs to light, so how can there be no reason to see it in return? If one is established, then all are established; if one is refuted, then all are refuted. Therefore, it is said that if one cannot see one's face, then the internal 'facing' cannot be established. This is the second kind of indirect and permissive refutation, divided into four parts. The first part is that being in the sky is not internal, the same as others, and refuting it. If seeing the face can be established, then this knowing mind and the eye-root should be in the empty space, how can it be said to be inside the body? If it is in the empty space, it is naturally not your own body. Suppose you insist that you can see your face, then your mind and eyes should be in the empty space, because the root and the realm must face each other to form 'seeing'. If it is allowed to be in the empty space, it is obviously outside, how can you still cling to the mind residing inside the body? Moreover, if it is in the empty space, it is the same as others, and it is naturally not your mind-body. These two faults should be established thus: your mind...
靈。定不在內。見汝面故。猶如他人。破次過者。但改宗云定非汝體。因喻如前 二他見還同己體破。
即應如來今見汝面。亦是汝身 汝或執言。雖見我面。定是我體。即復破云。佛亦見汝。應是汝身。應立量云。如來之身定是汝體。見汝面故。如汝心眼。設或不許佛身是汝。汝之心眼亦非是汝。便同前文。自非汝體也 三根身互闕能知破。
汝眼已知。身合非覺 又若汝心能見面者。本分身處應無知覺。以在眼根處虛空故。身若有覺。眼必無知。在一不在一。經文巧。略故不言也 四二覺應成兩佛破。
必汝執言身眼兩覺。應有二知。即汝一身應成兩佛必 汝現今眼根自知身處自覺非互闕者。須有二心。知即心也。凡是有心。皆當作佛。豈汝一身成兩佛耶。此之四段。展轉破逐。皆由前文內對所成見面之執妄情紛擾執計多端。故盡破之令無所救 二結破。
是故應知。汝言見暗名見內者。無有是處 五破隨合二。一引經成立。
阿難言。我常聞佛開示四眾。由心生故。種種法生。由法生故。種種心生 引教也。第八本識變生三境。故云心生法生。境界風動能起識浪。故云法生心生。今雖通舉。要取后句法生心生以為據也。
我今思惟。即思惟體。實我心性。隨所合處。心則
【現代漢語翻譯】 現代漢語譯本 靈性。如果『定』不在身體內部，（那麼你）看見我的臉，就應該像看見其他人一樣。（如果）你仍然堅持之前的錯誤，那就改變你的觀點，說『定』不是你的本體。論證方式和之前一樣。
二、用『他人見還同己體』來破斥。
那麼如來現在看見你的臉，也應該是你的身體。（如果）你或許堅持說，雖然（如來）看見我的臉，（但『定』）是我的本體，那麼就反駁說，佛也看見你，（那麼佛）也應該是你的身體。應該這樣立論：如來的身體一定是你的本體，因為（如來）看見你的臉，就像你的心和眼睛一樣。假設你不承認佛身是你的本體，那麼你的心和眼睛也不是你的本體，就和前面的論述一樣，（佛身）不是你的本體。
三、用根身互相缺失知覺來破斥。
你的眼睛已經知道了，身體就應該沒有感覺。又如果你的心能夠看見（我的）臉，那麼你的身體所在之處就應該沒有知覺，因為（你的心）在眼睛的虛空處。如果身體有知覺，那麼眼睛一定沒有知覺。在一處不在一處，經文巧妙，所以省略了沒有說。
四、用『兩種知覺應該變成兩個佛』來破斥。
如果你們堅持說身體和眼睛有兩種知覺，那麼就應該有兩種知。那麼你一個身體就應該變成兩個佛。如果你們現在認為眼根自己知道，身體自己感覺，不是互相缺失，那麼就必須有兩個心。知就是心。凡是有心，都應該成為佛。難道你一個身體能變成兩個佛嗎？這四段論述，層層破斥，都是由於前面『內對所成見面』的執著，妄想紛擾，執迷不悟，所以要徹底破斥，使他們無所依憑。
二、總結破斥。
因此應該知道，你說看見黑暗就叫做看見內部，是沒有道理的。
五、破斥隨順和合的觀點。一、引用經文來成立。
阿難（Ananda，佛陀的十大弟子之一）說：『我常常聽佛開示四眾（比丘、比丘尼、優婆塞、優婆夷），由於心生起，所以種種法生起；由於法生起，所以種種心生起。』
這是引用經教。第八阿賴耶識（Alaya-vijnana，佛教唯識宗所說的根本識）變現出生三界（欲界、色界、無色界），所以說心生法生。境界的風吹動能生起識浪，所以說法生心生。現在雖然是普遍地舉例，但要以後面的『法生心生』作為依據。
我現在思考，這個思考的本體，就是我的心性，隨著所結合的地方，心就（在那裡）。
【English Translation】 English version Spirituality. If 'fixed' is not inside the body, then seeing my face should be like seeing anyone else. If you still persist in the previous error, then change your view and say that 'fixed' is not your substance. The argument is the same as before.
- Refuting by 'others seeing is the same as one's own body'.
Then the Tathagata (如來, one of the titles of a Buddha) seeing your face now should also be your body. If you insist that although (the Tathagata) sees my face, ('fixed') is my substance, then refute by saying that the Buddha also sees you, (then the Buddha) should also be your body. It should be argued that the body of the Tathagata must be your substance, because (the Tathagata) sees your face, just like your heart and eyes. Suppose you do not admit that the Buddha's body is your substance, then your heart and eyes are also not your substance, just like the previous argument, (the Buddha's body) is not your substance.
- Refuting by the root body mutually lacking perception.
Your eyes already know, then the body should have no sensation. Also, if your mind can see (my) face, then the place where your body is should have no sensation, because (your mind) is in the void of the eyes. If the body has sensation, then the eyes must have no knowledge. Being in one place and not being in one place, the scripture is clever, so it is omitted.
- Refuting by 'two perceptions should become two Buddhas'.
If you insist that the body and eyes have two perceptions, then there should be two knowledges. Then one body of yours should become two Buddhas. If you now think that the eye root knows itself, and the body feels itself, not mutually lacking, then there must be two minds. Knowing is the mind. All those who have a mind should become Buddhas. Can one body of yours become two Buddhas? These four paragraphs, refuting layer by layer, are all due to the attachment to 'seeing each other internally', delusions and disturbances, and persistent obsession, so they must be thoroughly refuted so that they have nothing to rely on.
- Concluding the refutation.
Therefore, it should be known that what you say about seeing darkness is called seeing the inside is unreasonable.
- Refuting the view of following and harmonizing. 1. Quoting scriptures to establish.
Ananda (阿難, one of the ten major disciples of the Buddha) said: 'I often hear the Buddha expounding to the four assemblies (比丘 monks, 比丘尼 nuns, 優婆塞 male lay followers, 優婆夷 female lay followers), because the mind arises, so all kinds of dharmas arise; because the dharmas arise, so all kinds of minds arise.'
This is quoting scriptures. The eighth Alaya-vijnana (阿賴耶識, the fundamental consciousness in the Buddhist Yogacara school) transforms and gives birth to the three realms (欲界 desire realm, 色界 form realm, 無色界 formless realm), so it is said that the mind arises and the dharma arises. The wind of the realm blowing can give rise to waves of consciousness, so it is said that the dharma arises and the mind arises. Although it is now a general example, the latter 'dharma arises and mind arises' should be used as the basis.
I am thinking now, the substance of this thinking is my mind-nature, and wherever it combines, the mind is (there).
隨有。亦非內外中間三處 現今思惟。誠有緣慮。及推所止。三處元非。應知。隨境而生。心與境合。境既不一。心亦隨多。頗合佛言。必無虛論 二牒計推破二。一正破二。一破無體。
佛告阿難。汝今說言。由法生故種種心生隨所合處心隨有者 牒前計也。
是心無體。則無所合 既言因法有心。應知心本無體。無體言合。理必不然。一法雲何合。斯之謂矣。
若無有體而能合者則十九。界因七塵合。是義不然 若汝堅執無體能合。十九界第七塵。體畢竟無。亦應有合。世間學者誰信有之。故云不然 二破有體二。一內外出入不成破二。一正奪破。
若有體者。如汝以手自挃其體。汝所知心。為復內出。為從外入。若復內出。還見身中。若從外來。先合見面 挃(陟栗切)猶觸也。以手觸身。必先知覺。既言有體。不無所止。內外二處必從一緣。故今雙詰。難同前破 二破轉救二。初救。
阿難言。見是其眼。心知非眼。為見非義 轉救也。若如前難。令見面等。理恐不然。以心能鑒覺。但名為知。眼有照明。方稱曰見。若將心知。為眼見者。必無此理。故云非義 二破。
佛言。若眼能見。汝在室中。門能見不 引喻難也。如世間人稱見外者。必待出門方名人見。若人居
【現代漢語翻譯】 現代漢語譯本 隨境而有，也不是在內、外、中間這三個地方。
現在思惟，確實有緣慮，以及推究心所止之處。但內、外、中間這三處原本就不是心之所在。應當知道，心是隨著外境而生，心與外境相合。既然外境不是單一的，心也隨著外境而呈現多種狀態。這頗符合佛所說，必定不是虛妄之論。
下面是第二部分，駁斥並破除第二種計執，分為兩個小部分。第一部分是正面破斥，又分為兩個小部分：一是破斥心無自體。 佛告訴阿難（Ananda，佛陀的十大弟子之一）：『你現在說，由於法（dharma，宇宙的規律或真理）的生起，所以種種心生起，隨著所結合之處，心也隨之而有。』——這是重複之前的計執。 『如果心沒有自體，那就無從結合。』——既然說因為法才有心，就應該知道心本來沒有自體。沒有自體卻說結合，道理必定不成立。一個法如何結合？說的就是這個道理。 『如果沒有自體卻能結合，那麼十九界（nineteen realms，十八界加上無所有界）就應該能與七塵（seven objects of sense，色、聲、香、味、觸、法、識）結合，但這個說法是不成立的。』——如果你堅持認為沒有自體也能結合，那麼十九界和第七塵，其體畢竟是空無的，也應該能夠結合。世間的學者誰會相信這種說法呢？所以說這個說法是不成立的。
下面是第二小部分，破斥心有自體，分為兩個小部分：一是破斥心在內、外、出入都不成立，又分為兩個小部分：一是直接破斥。 『如果心有自體，就像你用手觸控自己的身體，你所知的心，是從身體內部出來呢？還是從身體外部進入？如果是從內部出來，應該還能看見身體內部；如果是從外部進入，應該先和臉面相合。』——挃（zhì），就是觸控的意思。用手觸控身體，必定先有知覺。既然說心有自體，就不會沒有所在之處。內部和外部這兩個地方必定是從一個因緣而來，所以現在一併詰問，難點和之前的破斥相同。
下面是第二小部分，破斥阿難的辯解，分為兩個小部分：首先是阿難的辯解。 阿難說：『看見的是眼睛，心知覺不是眼睛，用看見來比喻是不恰當的。』——這是阿難的辯解。如果像前面那樣責難，讓心和臉面等相合，恐怕道理不通。因為心能夠鑑別覺察，所以稱之為『知』。眼睛有照明的作用，才稱之為『見』。如果把心知覺說成是眼睛看見，必定沒有這個道理，所以說用看見來比喻是不恰當的。
下面是佛陀的破斥。 佛說：『如果眼睛能看見，你在房間里，門也能看見嗎？』——這是用比喻來責難。就像世間人說看見外面，必定要出門才能說人看見。如果人居
【English Translation】 English version It exists depending on circumstances, but it is not in the three places: inside, outside, or in between. Now contemplating, there are indeed thoughts and deliberations, as well as investigating where the mind resides. However, these three places—inside, outside, and in between—are fundamentally not where the mind is. It should be understood that the mind arises according to external circumstances, and the mind combines with external circumstances. Since external circumstances are not singular, the mind also manifests in multiple states along with external circumstances. This is quite in accordance with what the Buddha said, and it is certainly not a false statement. The following is the second part, refuting and dispelling the second clinging, divided into two sub-parts. The first part is direct refutation, further divided into two sub-parts: first, refuting that the mind has no inherent substance. The Buddha said to Ananda (one of the Buddha's ten principal disciples): 'You now say that because the dharma (the universal law or truth) arises, various minds arise, and according to where they combine, the mind also exists accordingly.' — This is repeating the previous clinging. 'If the mind has no inherent substance, then there is nothing to combine with.' — Since it is said that the mind exists because of the dharma, it should be known that the mind originally has no inherent substance. To say that something without inherent substance can combine is certainly not logically sound. How can a single dharma combine? This is what is being said. 'If something without inherent substance can combine, then the nineteen realms (eighteen realms plus the realm of nothingness) should be able to combine with the seven objects of sense (form, sound, smell, taste, touch, dharma, consciousness), but this statement is not valid.' — If you insist that something without inherent substance can combine, then the nineteen realms and the seventh object of sense, whose substance is ultimately empty, should also be able to combine. Which scholar in the world would believe such a statement? Therefore, it is said that this statement is not valid. The following is the second sub-part, refuting that the mind has inherent substance, divided into two sub-parts: first, refuting that the mind cannot be established inside, outside, or in movement, further divided into two sub-parts: first, direct refutation. 'If the mind has inherent substance, like when you touch your own body with your hand, does the mind that you know come out from inside the body, or does it enter from outside the body? If it comes out from inside, it should also be able to see inside the body; if it enters from outside, it should first combine with the face.' — 挃 (zhì) means to touch. When you touch the body with your hand, there must first be sensation. Since it is said that the mind has inherent substance, it will not be without a location. These two places, inside and outside, must come from one cause, so now they are questioned together, and the difficulty is the same as the previous refutation. The following is the second sub-part, refuting Ananda's defense, divided into two sub-parts: first, Ananda's defense. Ananda said: 'What sees is the eye, and the mind's knowing is not the eye; it is not appropriate to use seeing as an analogy.' — This is Ananda's defense. If it is questioned as before, making the mind combine with the face, etc., I am afraid the reasoning will not hold. Because the mind can discern and perceive, it is called 'knowing.' The eye has the function of illuminating, so it is called 'seeing.' If the mind's knowing is said to be the eye's seeing, there is certainly no such reason, so it is said that it is not appropriate to use seeing as an analogy. The following is the Buddha's refutation. The Buddha said: 'If the eye can see, and you are in the room, can the door also see?' — This is using an analogy to question. Just like when people in the world say they see outside, they must go out the door to say that a person sees. If a person lives
室。門豈自見。門眼也。人心也。汝稱眼見。理恐不然。
則諸已死尚有眼存。應皆見物。若見物者云何名死 舉事破也。若眼名見。死者眼存。心識離體。豈說有見。有見非死。死必無見。稱見在眼。不其謬哉 二一多遍局非理破二。一總徴。
阿難。又汝覺了能知之心若必有體。為復一體。為有多體。今在汝身。為復遍體。為不遍體 一多心體也。遍局身體也。余文可知 二別破二。一一體多體義失。
若一體者。則汝以手挃一支時。四支應覺。若咸覺者。挃應無在。若挃有所。則汝一體自不能成 破一也。心體若一。四處咸同。一支受觸。四應俱覺。設許俱覺。失本觸處。故云無在。若覺元所觸處。一體之義豈存。
若多體者則成多人。何體為汝 破多也。汝心惟一。豈合言多。若許多心。汝亦多體。多體之內誰為阿難。故云何體為汝 二遍與不遍理非。
若遍體者。同前所挃 破遍也。挃一支時四支應覺。故云同前。
若不遍者。當汝觸頭。亦觸其足。頭有所覺。足應無知。今汝不然 破不遍也。若汝執心不遍身者。頭足之觸同時而下。一合有覺。一當不知。今汝咸知。孰成不遍。故云今汝不然 二結破。
是故應知。隨所合處心則隨有。無有是處 六破中間二
【現代漢語翻譯】 現代漢語譯本 室內，門難道自己能看見嗎？是門的眼睛在看啊。如同人心一般。你說是眼睛看見的，恐怕道理不是這樣。
如果這樣說，那麼所有已經死去的人還留有眼睛，應該都能看見東西。如果能看見東西，為什麼又叫作死亡呢？（這是舉例來駁斥）如果眼睛能看見，死人眼睛還在，但心識已經離開了身體，怎麼能說還有看見的功能呢？如果還有看見的功能，那就不是死亡。死亡一定是沒有任何看見的功能。說看見的功能在於眼睛，豈不是太荒謬了嗎？（這是從多方面、普遍性、侷限性等方面來駁斥，不合道理。先總的提出質疑。）
阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）。再者，你那覺察了知的心，如果一定有實體，那麼這個實體是一個還是多個？現在在你身上，是遍佈全身，還是不遍佈全身呢？（這是從心是一個還是多個實體，以及遍佈全身還是侷限在身體某處來提問。）
如果是一個實體，那麼你用手觸碰一支肢體的時候，四肢都應該有感覺。如果都有感覺，那麼觸碰就應該沒有特定之處。如果觸碰有特定之處，那麼你的一個實體就不能成立。（這是駁斥心是一個實體。如果心是一個實體，那麼四肢的感覺應該相同。觸碰一支肢體，四肢都應該有感覺。如果都感覺到了，就失去了原本觸碰的特定之處，所以說沒有特定之處。如果感覺有原本觸碰的特定之處，那麼一個實體的說法怎麼能成立呢？）
如果是多個實體，那就成了多個人。哪個實體才是你呢？（這是駁斥心是多個實體。你的心只有一個，怎麼能說是多個呢？如果有多個心，你也就是多個實體。多個實體之中，哪個才是阿難（Ananda）呢？所以說哪個實體才是你呢？）
如果是遍佈全身，就和前面所觸碰的情況一樣。（這是駁斥心遍佈全身。觸碰一支肢體的時候，四肢都應該有感覺，所以說和前面所觸碰的情況一樣。）
如果不是遍佈全身，當你觸碰頭部的時候，也觸碰了腳部，頭部有所感覺，腳部應該沒有知覺。現在你不是這樣。（這是駁斥心不遍佈全身。如果你認為心不遍佈全身，那麼頭和腳同時被觸碰，一個應該有感覺，一個應該沒有知覺。現在你都知道，怎麼能說是不遍佈全身呢？所以說現在你不是這樣。）
所以應該知道，心隨著所結合的地方而存在，沒有固定不變的地方。（這是總結性的駁斥。）
【English Translation】 English version In a room, can the door see by itself? It is the eye of the door that sees. It's like the human heart. You say it is the eye that sees, I'm afraid that's not the case.
If that's the case, then all those who have died still have eyes, and should be able to see things. If they can see things, why are they called dead? (This is an example to refute.) If the eye can see, the eyes of the dead are still there, but the consciousness has left the body, how can it be said that there is still the function of seeing? If there is still the function of seeing, then it is not death. Death must be without any function of seeing. To say that the function of seeing lies in the eye, isn't that absurd? (This is to refute from many aspects, universality, and limitations, which is unreasonable. First, raise the question in general.)
Ananda (Ananda, one of the Buddha's ten great disciples, known for his extraordinary memory). Furthermore, if your mind that perceives and knows must have a substance, then is this substance one or many? Now, in your body, is it all over the body, or not all over the body? (This is asking whether the mind is one or many entities, and whether it is all over the body or limited to a certain part of the body.)
If it is one entity, then when you touch one limb with your hand, all four limbs should feel it. If all feel it, then the touch should have no specific location. If the touch has a specific location, then your one entity cannot be established. (This is refuting that the mind is one entity. If the mind is one entity, then the feeling of the four limbs should be the same. Touching one limb, all four limbs should feel it. If all feel it, the original specific location of the touch is lost, so it is said that there is no specific location. If the feeling has the original specific location of the touch, then how can the saying of one entity be established?)
If it is many entities, then it becomes many people. Which entity is you? (This is refuting that the mind is many entities. Your mind is only one, how can it be said to be many? If there are many minds, then you are also many entities. Among the many entities, which one is Ananda (Ananda)? So it is said which entity is you?)
If it is all over the body, it is the same as the previous touch. (This is refuting that the mind is all over the body. When touching one limb, all four limbs should feel it, so it is said to be the same as the previous touch.)
If it is not all over the body, when you touch the head, you also touch the foot, the head feels something, and the foot should have no sensation. Now you are not like this. (This is refuting that the mind is not all over the body. If you think that the mind is not all over the body, then the head and foot are touched at the same time, one should feel something, and one should not know. Now you all know, how can you say that it is not all over the body? So it is said that now you are not like this.)
Therefore, it should be known that the mind exists with the place where it is combined, and there is no fixed place. (This is a concluding refutation.)
。一引經成立。
阿難白佛言。世尊。我亦聞佛與文殊等諸法王子談實相時。世尊亦言。心不在內亦不在外(引教文也)如我思惟。內無所見。外不相知。內無知故在內不成。身心相知在外非義 合教理。也不相知者。合云外又相知。恐文誤耳。
今相知故。復內無見。當在中間 正立中也 二據理推破二。一推破二。一就身處以隨破二。一定其中位。
佛言。汝言中間。中必不迷。非無所在。今汝推中。中何為在。為覆在處。為當在身 若心在中。中應無惑。必有所在。何者為中。故舉身處以定中位 二隨計斥破二。一在身無中破。
若在身者。在邊非中。在中同內 若汝于身立中位者。身有中邊。若居身中。與內何別。應合見內。若就身邊。邊則非中。便有自語相違過也 二在處不定破。
若在處者。為有所表。為無所表。無表同無。表則無定。何以故。如人以表表為中時。東看則西。南觀成北。表體既混。心應雜亂 若身外處立中位者。必須約表。何處是中。若不可表。即畢竟無。猶如兔角。若可表示。即成不定。東西南北皆可道故。能表既亂。心應混雜。理應不然 二托根境以立中二。一立。
阿難言。我所說中。非此二種。如世尊言。眼色為緣生於眼識。眼有分別。
【現代漢語翻譯】 現代漢語譯本 一、引經成立。
阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）對佛說：『世尊（Bhagavan，對佛的尊稱）。我也曾聽佛與文殊（Manjusri，象徵智慧的菩薩）等諸法王子（Dharmaraja-putra，指精通佛法的菩薩）談論實相（tathata，事物的真實面貌）時，世尊也說過：『心不在內，也不在外』（引用經文）。依我思惟，向內看沒有所見，向外看不能互相知覺。因為向內沒有知覺，所以在內不能成立。身心互相知覺，在外沒有道理。』（符合教理。也不互相知覺，合起來說在外又互相知覺，恐怕是文字有誤。）
『現在互相知覺，又向內沒有所見，應當在中間。』（正式確立『中』的觀點）二、據理推破二。一、推破二。一、就身處來隨順破斥二。一、確定『中』的位置。
佛說：『你說在中間，這個『中』必定不是迷惑的，不是沒有所在。現在你推求這個『中』，這個『中』在哪裡？是在處所，還是在身體？』（如果心在中間，中間應該沒有疑惑，必定有所在。哪裡是『中』呢？所以舉出身處來確定『中』的位置）二、隨順計度來斥破二。一、在身體中沒有『中』的破斥。
『如果在身體中，在邊上就不是『中』，在中間就和在內相同。』（如果你在身體上確立『中』的位置，身體有中和邊。如果位於身體中間，和在內有什麼區別？應該和看見在內一樣。如果就在身邊，邊就不是『中』，便有自相矛盾的過失。）二、在處所不確定的破斥。
『如果在處所，是有所表示，還是沒有所表示？沒有表示就和沒有一樣。有所表示就沒有定準。為什麼呢？比如人用來表示『中』的標誌，向東看就是西，向南看就變成北。標誌的本體既然混淆，心就應該雜亂。』（如果在身外處確立『中』的位置，必須依靠標誌，哪裡是『中』呢？如果不可表示，就畢竟是無，猶如兔角。如果可以表示，就成為不確定。東西南北都可以說是『中』。能表示的既然混亂，心就應該混雜。道理上應該不是這樣。）二、依託根境來確立『中』二。一、確立。
阿難說：『我所說的『中』，不是這兩種。如世尊所說，眼和色為緣，產生眼識。眼有分別。
【English Translation】 English version I. Establishing the Principle Through Sutras.
Ananda (one of the Buddha's ten principal disciples, known for his exceptional memory) said to the Buddha: 'Bhagavan (a respectful term for the Buddha), I have also heard the Buddha, when discussing the true nature of reality (tathata, the true aspect of things) with Manjusri (a Bodhisattva symbolizing wisdom) and other Dharma Princes (Dharmaraja-putra, referring to Bodhisattvas proficient in Dharma), say: 'The mind is neither within nor without' (quoting scripture). According to my contemplation, looking inward, there is nothing seen; looking outward, there is no mutual awareness. Because there is no awareness inward, it cannot be established within. The mutual awareness of body and mind is not reasonable externally.' (Consistent with doctrine and reason. 'Nor is there mutual awareness,' combined with 'outward, yet mutual awareness,' is likely a textual error.)
'Now, since there is mutual awareness, and yet nothing is seen inward, it must be in the middle.' (Formally establishing the viewpoint of 'middle'). II. Refuting Based on Reasoning. 1. Refuting Two. 1. Refuting Two Based on the Location of the Body. 1. Determining the Position of the 'Middle'.
The Buddha said: 'You say 'in the middle.' This 'middle' must not be confused; it is not without a location. Now, you seek this 'middle.' Where is this 'middle'? Is it in a place, or is it in the body?' (If the mind is in the middle, the middle should not be confused; it must have a location. Where is the 'middle'? Therefore, the location of the body is used to determine the position of the 'middle'.) 2. Refuting Two Based on Assumed Views. 1. Refutation of 'Middle' Being in the Body.
'If it is in the body, being on the edge is not 'middle,' being in the center is the same as being within.' (If you establish the position of 'middle' in the body, the body has a center and an edge. If it is located in the center of the body, what is the difference from being within? It should be the same as seeing within. If it is on the edge of the body, the edge is not 'middle,' and there would be a self-contradictory fault.) 2. Refutation of the Uncertainty of 'Middle' Being in a Place.
'If it is in a place, is it indicated by something, or is it not indicated by anything? Not indicated is the same as non-existence. Indicated has no fixed standard. Why? For example, when a person uses a marker to indicate the 'middle,' looking east becomes west, looking south becomes north. Since the essence of the marker is confused, the mind should be chaotic.' (If you establish the position of 'middle' outside the body, it must rely on a marker. Where is the 'middle'? If it cannot be indicated, then it is ultimately non-existent, like a rabbit's horn. If it can be indicated, then it becomes uncertain. East, west, south, and north can all be said to be the 'middle.' Since what indicates is confused, the mind should be chaotic. Logically, it should not be so.) II. Establishing the 'Middle' by Relying on the Roots and Objects. 1. Establishing.
Ananda said: 'The 'middle' I speak of is not these two kinds. As the Bhagavan said, the eye and form are the conditions for the arising of eye-consciousness. The eye has discrimination.
色塵無知。識生其中。則為心在 身處二種。非我立意。眼色為緣生眼識者。豈非尊言。今約根境兩楹之間。以立中位。心在此也。根能照境。故云分別 二破二。一總徴。
佛言。汝心若在根塵之中。此之心體。為復兼二。為不兼二 以此為中。為復兼帶根塵二法。為不爾耶 二別破二。一破兼二。一若兼成雜破。
若兼二者。物體雜亂 因心所兼。根塵相雜。塵亦分別。根亦無知。物即塵也。體即根也 二不雜非中破。
物非體知。成敵兩立。云何為中 今若不雜。物自無知。體自照境。宛成相敵。但有二相。中雲何存 二破不兼。
兼二不成。非知不知。即無體性。中何為相 不兼根故。名為非知。不兼境故。名非不知。二義既非。將何以表心之體性。體性不有。中位自無 二結破。
是故應知。當在中間。無有是處 七破無著二。一引經成立。
阿難白佛言。世尊。我昔見佛與大目連須菩提富樓那舍利弗四大弟子共轉法輪。常言。覺知分別心性。既不在內。亦不在外。不在中間。俱無所在。一切無著。名之為心。則我無著。名為心不 既非內外中間。即知心無所著。而不知佛意破妄無體令識本真。如雲。三際求心心不有。心不有故妄元無。妄心無處即菩提。生死涅槃本
【現代漢語翻譯】 現代漢語譯本 色塵（色所觸及的微塵）本身沒有知覺。意識在其中產生，就說是心存在於身處兩種狀態之間。這並非我所設立的觀點。眼和色作為產生眼識的條件，難道不是您所說的嗎？現在以根（感官）和境（對像）這兩者之間，來設立中間位置，心就在這裡。根能夠照見境，所以說它能分別。這是第二次破斥中的第二次，先是總的提問。
佛說：『如果你的心在根和塵之中，那麼這個心的本體，是兼具根和塵二者，還是不兼具二者呢？』以根塵之間作為中間位置，是兼帶根和塵兩種法，還是不是這樣呢？這是第二次分別破斥中的第二次，先是破斥兼具二者。如果兼具，就成了雜亂。
如果兼具二者，物體就會雜亂。因為心所兼具，根和塵相互混雜，塵也會分別，根也會無知。物就是塵，體就是根。
物體不是本體的知覺，形成了對立的兩方，怎麼能說是中間呢？如果現在不兼具，物體本身沒有知覺，本體自己照見境，完全形成對立。只有兩種相對的相，中間又怎麼存在呢？這是破斥不兼具。
兼具二者不能成立，既不是知，也不是不知，那就沒有本體自性，中間又以什麼作為相呢？不兼具根，所以稱為非知；不兼具境，所以稱為非不知。兩種意義都不是，將用什麼來表示心的本體自性呢？本體自性不存在，中間位置自然就沒有了。這是總結破斥。
所以應當知道，心存在於中間，是沒有道理的。這是第七次破斥無所執著中的第二次，先是引用經典來成立。
阿難（佛陀的十大弟子之一，以記憶力強著稱）對佛說：『世尊，我過去看見佛與大目連（神通第一的弟子），須菩提（解空第一的弟子），富樓那（說法第一的弟子），舍利弗（智慧第一的弟子）這四大弟子一起轉法輪，常說覺知分別的心性，既不在內，也不在外，也不在中間，完全沒有所在，一切都沒有執著，這叫做心。那麼我的無所執著，可以叫做心嗎？』既然不是內外中間，就知道心沒有執著。但是不知道佛的意思是破除虛妄，使人認識到本真。如經云：三際（過去、現在、未來）求心，心不可得。心不可得，所以妄念本來就沒有。妄心沒有之處就是菩提（覺悟），生死和涅槃（寂滅）本來就是空寂的。
【English Translation】 English version The dust of form (subtle particles touched by the senses) itself is without awareness. When consciousness arises within it, it is said that the mind exists in the duality of body and place. This is not a view I have established. Isn't it as you said, that the eye and form are conditions for the arising of eye-consciousness? Now, taking the space between the root (sense organ) and the object (sense data) as a middle position, the mind is said to be here. The root can illuminate the object, hence it is said to discriminate. This is the second of the second refutations, beginning with a general inquiry.
The Buddha said: 'If your mind is within the root and the dust, does this essence of mind encompass both, or not encompass both?' Taking the space between the root and the dust as a middle position, does it include both the root and the dust, or not? This is the second of the separate refutations, first refuting the encompassing of both. If it encompasses both, it becomes a mixture.
If it encompasses both, objects will be mixed up. Because the mind encompasses, the root and the dust are intermingled, the dust will also discriminate, and the root will also be without awareness. The 'object' is the dust, and the 'essence' is the root.
The object is not the awareness of the essence, forming two opposing sides. How can this be called the middle? If it does not encompass, the object itself is without awareness, and the essence itself illuminates the object, completely forming an opposition. There are only two relative aspects, so how can the middle exist? This is refuting the non-encompassing.
Encompassing both cannot be established; it is neither knowing nor not knowing. Then there is no inherent nature. What can be taken as the characteristic of the middle? Not encompassing the root, it is called 'non-knowing'; not encompassing the object, it is called 'non-not-knowing'. Since neither meaning holds, what can be used to represent the essence of the mind? If the essence does not exist, the middle position naturally disappears. This is the concluding refutation.
Therefore, it should be known that the mind existing in the middle is without reason. This is the second of the seventh refutations of non-attachment, first establishing it by quoting scriptures.
Ananda (one of the Buddha's ten principal disciples, known for his excellent memory) said to the Buddha: 'World Honored One, in the past I saw the Buddha turning the Dharma wheel together with the four great disciples, Maha Maudgalyayana (foremost in supernatural powers), Subhuti (foremost in understanding emptiness), Purna Maitrayani-putra (foremost in expounding the Dharma), and Sariputra (foremost in wisdom), and you often said that the nature of the mind that is aware and discriminates is neither within, nor without, nor in the middle, and is completely without location, and is without any attachment. Is this called the mind? Then can my non-attachment be called the mind?' Since it is neither within, without, nor in the middle, it is known that the mind has no attachment. But I do not understand that the Buddha's intention is to break through delusion and enable people to recognize the original truth. As the sutra says: 'Seeking the mind in the three times (past, present, and future), the mind cannot be found. Because the mind cannot be found, delusional thoughts are originally non-existent. The place where delusional mind is absent is Bodhi (enlightenment), and Samsara (birth and death) and Nirvana (cessation) are originally empty and still.'
平等。不了此意。謬指其文。妄立無著。便謂合教。舉世修行多作此計。但一切時都無所著即我真心。而不知執此無著亦是妄想。楞伽云。無心為心量。我說為心量。故下破之 二據理推破二。一破二。一牒計雙徴。
佛告阿難。汝言覺知分別心性俱無在者。世間虛空水陸飛行諸所物像。名為一切。汝不著者。為在為無 汝言一切無著。一切不出水陸空行。即汝無著之心。決定於彼一切法上。為在不在。在即著也。若在不在。二俱有過。如下破之 二展轉推破三。一不在同無破。
無則同於龜毛兔角。云何不著 無者不在也。若此決定不著諸法。何處是心名為不著。便同世間龜毛兔角畢竟無體。體既全無。而欲名誰為不著耶 二有體成著破。
有不著者。不可名無 若此不著之心是有體者。則不可言不在一切。無猶不在也 三雙指二過結責前非。
無相則無 指初過也。無即不在也。相即一切也。不在諸相。則是無體。如兔角等。
非無即相 指次過也。非無有體也。體若必有。即在一切。故云即相。
相有則在。云何無著 結前非也。相若有心。則名爲著。云何妄立不著義耶 二結。
是故應知。一切無著名覺知心。無有是處 此上七段。破妄所依竟。然凡情所計雖復
【現代漢語翻譯】 現代漢語譯本 平等。如果不能瞭解這個道理，錯誤地理解經文的字面意思，隨意地建立『無著』（不執著）的觀點，就錯誤地認為符合佛教的教義。世間修行的人大多是這樣認為的。但是，任何時候都不執著，這才是我的真心。卻不知道執著于這個『無著』也是一種妄想。《楞伽經》說：『以無心為心量，我說為心量。』所以下面要破斥這種觀點。 二、根據道理來推翻這種觀點。分為兩部分：一、破斥兩種觀點。分為兩部分：一、先提出對方的觀點，然後進行反駁。 佛告訴阿難：『你說覺知和分別的心性都不存在於任何地方。世間的虛空、水陸、飛行等各種事物，總稱為一切。你說你不執著于這些，那麼你的「不著」是在還是不在呢？』你說一切都不執著，而一切又都離不開水陸空行。那麼你的『無著』之心，究竟是在那一切法之上，還是不在呢？在，就是執著。若在或不在，都有過失，下面會進行破斥。 二、輾轉推破，分為三部分：一、如果說『不在』，就和『沒有』一樣，從而進行破斥。 『如果說「不在」，那就和烏龜的毛、兔子的角一樣，怎麼能說是不執著呢？』『不在』就是不存在。如果你的『不著』之心，確實不執著于任何事物，那麼哪裡是你的心，又憑什麼叫做『不著』呢？那就和世間的龜毛兔角一樣，畢竟是沒有實體的。實體既然完全不存在，那麼又想稱誰為『不著』呢？ 二、如果說『有體』，就變成了執著，從而進行破斥。 『如果說這個「不著」的心是有實體的，那就不能說它不在一切事物之中。』『沒有』就等於『不在』。 三、同時指出兩種過失，總結並責備之前的錯誤。 『沒有相就是沒有。』這是指第一種過失。『沒有』就是『不在』。『相』就是『一切』。不在一切相之中，就是沒有實體，就像兔子的角等。 『不是沒有，就是有相。』這是指第二種過失。『不是沒有』就是有實體。如果實體必定存在，那就是在一切事物之中，所以說『就是有相』。 『有相就是在，怎麼能說是不執著呢？』這是總結之前的錯誤。如果『相』存在於心中，那就是執著，怎麼能隨意建立『不著』的觀點呢？ 二、總結。 『所以應該知道，認為一切都不執著就是覺知心，這種說法是沒有道理的。』以上七段，破斥了妄想所依賴的根源。然而凡夫的情感所計較的，雖然...
【English Translation】 English version Equality. If one does not understand this meaning and mistakenly interprets the literal meaning of the scriptures, arbitrarily establishing the view of 'non-attachment' ( anāsakti ), they mistakenly believe it aligns with Buddhist teachings. Most practitioners in the world hold this view. However, being unattached at all times is my true mind. Yet, they do not realize that clinging to this 'non-attachment' is also a delusion. The Laṅkāvatāra Sūtra says, 'Taking no-mind as the measure of mind, I say it is the measure of mind.' Therefore, it will be refuted below. 2. Refuting this view based on reason. Divided into two parts: 1. Refuting two views. Divided into two parts: 1. First presenting the opponent's view, then refuting it. The Buddha said to Ānanda (disciple of the Buddha): 'You say that the nature of awareness and discrimination does not exist anywhere. The various things in the world, such as emptiness, water, land, flying, etc., are collectively called everything. You say you are not attached to these, then is your 'non-attachment' present or absent?' You say you are not attached to anything, but everything cannot be separated from water, land, and air. Then, is your mind of 'non-attachment' definitely on all those dharmas (teachings, phenomena), or is it not? If it is present, then it is attachment. Whether it is present or absent, there are faults, which will be refuted below. 2. Progressively refuting, divided into three parts: 1. If you say 'absent', it is the same as 'non-existent', thereby refuting it. 'If you say 'absent', then it is the same as the hair of a tortoise or the horn of a rabbit, how can you say it is non-attachment?' 'Absent' means non-existent. If your mind of 'non-attachment' truly does not cling to anything, then where is your mind, and why is it called 'non-attachment'? Then it is like the hair of a tortoise or the horn of a rabbit in the world, ultimately without substance. Since the substance is completely non-existent, then who do you want to call 'non-attached'? 2. If you say 'having substance', it becomes attachment, thereby refuting it. 'If this mind of 'non-attachment' has substance, then you cannot say it is not in everything.' 'Non-existent' is equal to 'absent'. 3. Simultaneously pointing out two faults, summarizing and rebuking previous errors. 'Without characteristics is without.' This refers to the first fault. 'Without' means 'absent'. 'Characteristics' means 'everything'. Not being in all characteristics means having no substance, like the horn of a rabbit, etc. 'Not without is having characteristics.' This refers to the second fault. 'Not without' means having substance. If the substance must exist, then it is in everything, so it is said 'is having characteristics'. 'Having characteristics is being present, how can you say it is non-attachment?' This is summarizing the previous errors. If 'characteristics' exist in the mind, then it is attachment, how can you arbitrarily establish the view of 'non-attachment'? 2. Conclusion. 'Therefore, it should be known that thinking that everything is non-attached is the knowing mind, this statement is unreasonable.' The above seven paragraphs refute the source upon which delusion relies. However, the emotions that ordinary people calculate, although...
萬差。因依之處不過此七。欲推妄體。先破所依。其猶城陷則賊亡巢傾則卵覆。徴雖有七。處則唯五。第四第七無別處故。隨合無著。似破能依。正意在所。詳之可見 次破妄顯真二。一破妄心顯真心三。一阿難伸請二。一責躬遭難。
爾時阿難。在大眾中。即從座起 此下皆咨求法要恭敬之儀也。梵漢兩儀。聽眾咸坐。欲有請問。從座而作。如禮請益則起。更端則起。將有承聽。必須復坐。經有退坐一面。儒有居與汝言。皆令攝儀受法無謬也。言座起者。從法空體起悲濟用也。
偏袒右肩 袒肉袒也。致敬之極。西方俗儀。見王者。必肉袒示非敢有犯。佛教亦隨此用。然此以表將荷大法之重擔耳。
右膝著地 胡跪也。屈智就理。期證入故。皆言右者。順而無逆合掌 信解冥符。俾悟入也。已上皆身業。
恭敬 意業也。謹肅曰恭。仰重曰敬。
而白佛言 此上皆是經家綴緝敘敬儀也。下即口業。
我是如來最小之弟 解飯之子。得道夜生。于諸弟中。是最小故。
蒙佛慈愛。雖今出家。猶恃憍憐。所以多聞未得無漏 見惑雖除。俱生全在。至下方得第二果故。
不能折伏娑毗羅咒。為彼所轉。溺於淫舍。當由不知真際所詣 真實邊際。即至極義。此即大教所指
【現代漢語翻譯】 現代漢語譯本： 萬種差別顯現，所依賴的不過是這七處（眼、耳、鼻、舌、身、意、末那識）。想要推究虛妄的本體，必須先破除它所依賴的基礎。這就像城池陷落則賊人無處藏身，鳥巢傾覆則鳥蛋必定破碎。雖然有七處可供追究，但實際上只有五處，因為第四處（舌識）和第七處（末那識）沒有分別的處所。隨處結合而無所執著，看似破除了能依之識，真正的用意在於所依之處。仔細考察就可以明白。接下來是破除虛妄、顯露真如的第二部分，其中又分為三個小部分：一是阿難（Ananda）請求開示，二是阿難（Ananda）因自責而遭受責難。
當時，阿難（Ananda）在大眾之中，立即從座位上站起來——以下都是爲了咨求佛法要義而表現出的恭敬之儀。按照梵語和漢語的禮儀，聽眾通常是坐著的，當想要請問時，就從座位上站起來。如同以禮請教時要站起來，更換姿勢時也要站起來，將要聆聽教誨時，必須重新坐下。《經》中有『退坐一面』的說法，儒家有『坐下，我來告訴你』的說法，都是爲了使人端正儀容，接受佛法而不出錯。說到『座起』，是從法空之體生起悲憫救濟的作用。
偏袒右肩——袒露右肩，表示極其恭敬。這是西方的習俗禮儀。拜見國王時，必須袒露右肩，表示不敢冒犯。佛教也沿用了這種做法。然而，這裡是爲了表明將要承擔弘揚大法之重任。
右膝著地——這是胡跪的姿勢，表示屈服智慧，順從真理，期望證入真如的境界。都說是右邊，表示順從而不違逆。合掌——表示信念和理解暗中契合，以便開悟證入。以上都是身業。
恭敬——這是意業。謹慎嚴肅叫做恭，仰慕尊重叫做敬。
而對佛說——以上都是經書編纂者綴輯敘述的恭敬之儀。以下就是口業。
我是如來最小的弟弟——是斛飯王（Śuklodana）的兒子，在佛陀得道之夜出生，在所有弟弟中，我是最小的。
蒙受佛陀的慈愛，即使現在已經出家，仍然仗恃著佛陀的驕縱憐愛，所以雖然多聞博學，卻未能證得無漏的境界——見惑雖然已經去除，但俱生的煩惱仍然存在，要到下方才能證得第二果。
不能夠折伏娑毗羅咒（Sopira mantra），被它所迷惑，沉溺於淫舍之中，這都是由於不知道真實邊際所指——真實邊際，就是至極的意義，也就是大教所指。
【English Translation】 English version: The myriad differences manifest, relying on nothing more than these seven locations (eye, ear, nose, tongue, body, mind, manas). If you wish to investigate the false entity, you must first destroy its foundation. It is like a city falling, then the thieves have nowhere to hide; a nest overturned, then the eggs are sure to break. Although there are seven locations to investigate, in reality there are only five, because the fourth (tongue consciousness) and seventh (manas consciousness) do not have separate locations. Combining everywhere without attachment, it seems to destroy the relying consciousness, but the true intention lies in the location of reliance. Careful examination will reveal it. Next is the second part of destroying the false and revealing the true, which is further divided into three parts: first, Ananda (Ananda) requests instruction; second, Ananda (Ananda) is rebuked for self-reproach.
At that time, Ananda (Ananda), in the midst of the assembly, immediately rose from his seat—the following are all respectful gestures to seek the essential meaning of the Dharma. According to both Sanskrit and Chinese etiquette, the audience is usually seated, and when they want to ask a question, they rise from their seats. Just as when respectfully requesting instruction, one must stand up, and when changing posture, one must also stand up. When about to listen to teachings, one must sit down again. The Sutra speaks of 'retreating and sitting to one side,' and Confucianism speaks of 'Sit down, and I will tell you,' all to ensure that people are properly attired and receive the Dharma without error. Speaking of 'rising from the seat,' it is to arise from the body of the emptiness of Dharma and generate the function of compassion and salvation.
Baring his right shoulder—baring the right shoulder, indicating utmost respect. This is a Western custom. When meeting a king, one must bare the right shoulder to show that one dares not offend. Buddhism also follows this practice. However, here it is to indicate that one is about to shoulder the heavy burden of propagating the Great Dharma.
His right knee touching the ground—this is the posture of kneeling on one knee, indicating the submission of wisdom to reason, hoping to enter the realm of enlightenment. It is always said to be the right side, indicating obedience without opposition. Joining his palms—indicating that faith and understanding secretly correspond, so as to awaken and enter. The above are all actions of the body.
Respect—this is the action of the mind. Being cautious and solemn is called 'gong' (恭), admiring and respecting is called 'jing' (敬).
And said to the Buddha—the above are all respectful gestures compiled and narrated by the sutra compilers. The following is the action of the mouth.
I am the youngest brother of the Tathagata—the son of King Śuklodana (Śuklodana), born on the night the Buddha attained enlightenment. Among all the brothers, I am the youngest.
Receiving the Buddha's loving-kindness, even though I have now left home, I still rely on the Buddha's indulgence and affection, so although I am learned and knowledgeable, I have not yet attained the state of non-outflow—although the delusion of views has been removed, the innate afflictions still remain, and it is only below that I can attain the second fruit.
Unable to subdue the Sopira mantra (Sopira mantra), being deluded by it, and indulging in the house of lust, all this is because I do not know what the true boundary points to—the true boundary is the ultimate meaning, which is what the Great Teaching points to.
示處。悔過責躬。遭難未證。蓋由不知此所詣處。即如來藏體也。二請示修行唯愿世尊。大慈哀愍。開示我等奢摩他路。令諸闡提墮彌戾車 涅槃經云。一闡云信。提云不俱。信不具足名曰闡提。或云焚燒善根。此即斷善根眾生也。彌戾車。此云樂垢穢人。此等全不識佛法。即邊邪不正之見。由不正見。即謗正法。死墮邊地。永不識佛。墮毀也。阿難請意。自得正修。識知真際。即離邪見。庶幾成佛。亦冀。展轉令無信根斷善眾生。毀滅邪見。識佛正法。自利利他始為正請。
作是語已。五體投地。及諸大眾傾渴翹佇欽聞示誨 請罷展禮。深樂聞也。傾心渴仰。翹誠佇望。敬聞開示誨令得入 二如來現瑞。
爾時世尊。從其面門放種種光。其光晃曜。如百千日 將陳法利。宜先表報警動令信也。前放頂光。表體無說。此從口放。欲顯言詮。聲色用中無非智體。種種百千。具足眾德破無明暗如日之照。
普佛世界六種震動 三種世間不離本覺。名佛世界。四大分湛。諸根妄生。故云六種。無明堅厚。土石成形。震動既屬佛光。妄本必為智拔。六震動相。如華嚴說。
如是十方微塵國土。一時開現 六情妄隔。國土殊形。妄執既融。十方開現。
佛之威神。令諸世界合成一界 妄執未融六
【現代漢語翻譯】 現代漢語譯本： 指示去處。懺悔過錯，反省自身。遭遇苦難而未能證悟，都是因為不知道該去向何處。這個去處，就是如來藏（Tathagatagarbha，一切眾生皆具的佛性）的本體啊。阿難再次請求佛陀開示修行方法，希望世尊以大慈悲心，為我們開示奢摩他（Samatha，止觀）的道路，救度那些一闡提（Icchantika，斷善根者）和墮入彌戾車（Mleccha，邊地野蠻人）的人。《涅槃經》中說，『一』是不信，『闡提』是不具足，不具足信心就叫做一闡提，或者說是焚燒善根。這就是斷絕善根的眾生啊。彌戾車，意思是喜歡污穢的人。這些人完全不認識佛法，持有邊邪不正的見解。由於不正的見解，就誹謗正法，死後墮入邊地，永遠不能認識佛。這是墮落和毀壞啊。阿難請求佛陀的用意是，自己能夠得到正確的修行方法，認識真如實際，從而遠離邪見，或許能夠成就佛果。也希望能夠逐漸地使那些沒有信根、斷絕善根的眾生，毀滅邪見，認識佛陀的正法，自利利他，這才是真正的請求。
說完這些話后，五體投地，所有大眾都傾心渴望，翹首企盼，恭敬地聽聞佛陀的開示和教誨。請求完畢，禮拜結束，大家都深深地喜歡聽聞佛法。傾注心意，渴望仰慕，虔誠地期盼，恭敬地聽聞開示教誨，以便能夠入門。這是第二次，如來顯現瑞相。
這時，世尊從面門放出種種光明，那光明閃耀，如同成百上千個太陽。將要陳述佛法的利益，應該先示現表報，警醒眾人，使他們生起信心。之前從頭頂放光，表示本體是無法用語言表達的。這次從口中放出光明，是要顯示言語詮釋的作用。聲音和色彩的運用中，無一不是智慧的體現。種種百千，具足各種功德，破除無明黑暗，如同太陽的照耀。
普佛世界發生六種震動。三種世間（欲界、色界、無色界）不離本覺，稱為佛世界。四大（地、水、火、風）分離而清澈，諸根虛妄而生起，所以說是六種震動。無明堅固深厚，土石才得以成形。震動既然屬於佛光的作用，虛妄的根本必定會被智慧所拔除。六種震動的相狀，如同《華嚴經》所說。
像這樣，十方無數微塵般的國土，一時都顯現出來。六情（眼、耳、鼻、舌、身、意）虛妄地分隔，國土呈現出不同的形狀。虛妄的執著一旦消融，十方國土就都顯現出來。
佛的威神之力，使各個世界合成為一個世界。虛妄的執著沒有消融，六
【English Translation】 English version: Indicating the destination. Repenting of faults and examining oneself. Encountering difficulties without attaining enlightenment is due to not knowing where to go. This destination is the very essence of the Tathagatagarbha (the Buddha-nature inherent in all beings). Ananda requests again to be shown the path of practice, hoping that the World-Honored One, with great compassion, will reveal to us the path of Samatha (tranquility and insight), and save those Icchantikas (those who have severed their roots of goodness) and those who have fallen into Mleccha (barbarians in borderlands). The Nirvana Sutra says, 'I' means disbelief, and 'cchantika' means incompleteness; incompleteness of faith is called Icchantika, or burning the roots of goodness. This refers to beings who have severed their roots of goodness. Mleccha means people who delight in filth. These people do not recognize the Buddhadharma at all, holding perverse and incorrect views. Because of incorrect views, they slander the true Dharma, and after death, they fall into borderlands, never able to recognize the Buddha. This is falling and ruin. Ananda's intention in requesting the Buddha is that he himself can obtain the correct method of practice, recognize true reality, and thus be free from perverse views, perhaps attaining Buddhahood. He also hopes to gradually enable those beings without roots of faith and who have severed their roots of goodness to destroy perverse views, recognize the Buddha's true Dharma, benefiting themselves and others; this is the true request.
After saying these words, they prostrated themselves with their five limbs touching the ground, and all the assembly eagerly desired, with heads raised and expectant, to respectfully hear the Buddha's teachings and instructions. The request was completed, the bowing ended, and everyone deeply delighted in hearing the Dharma. Pouring out their hearts, yearning and admiring, sincerely anticipating, respectfully hearing the teachings and instructions, so as to be able to enter the path. This is the second time, the Tathagata manifests auspicious signs.
At that time, the World-Honored One emitted various kinds of light from his face, the light shining brightly, like hundreds of thousands of suns. About to expound the benefits of the Dharma, it is appropriate to first manifest a sign, alerting the assembly, causing them to generate faith. Previously, light was emitted from the crown of the head, indicating that the essence cannot be expressed in words. This time, light is emitted from the mouth, to show the function of verbal explanation. In the use of sound and color, none is not a manifestation of wisdom. Various kinds, hundreds of thousands, possessing all virtues, destroying the darkness of ignorance, like the illumination of the sun.
The Buddha-world in general experienced six kinds of tremors. The three realms (desire realm, form realm, formless realm) are inseparable from original enlightenment, called the Buddha-world. The four great elements (earth, water, fire, wind) separate and become clear, the senses arise falsely, therefore it is said to be six kinds of tremors. Ignorance is firm and deep, so earth and stone take shape. Since the tremors belong to the function of the Buddha's light, the root of falseness will surely be uprooted by wisdom. The appearance of the six kinds of tremors is as described in the Avatamsaka Sutra.
Like this, countless lands like dust particles in the ten directions, all appear at once. The six senses (eye, ear, nose, tongue, body, mind) falsely separate, the lands appear in different shapes. Once false attachments are dissolved, the lands in the ten directions all appear.
The power of the Buddha's majestic spirit causes all the worlds to merge into one world. False attachments have not dissolved, the six
情殊隔。真智一發法界洞然。誰為自他。故成一界。即欲說如來藏心之先瑞也。
其世界中所有一切諸大菩薩。皆住本國。合掌承聽 因果不二。不二之體本週法界。名大菩薩。無明即明無所移動。名住本國。冥合此理隨順不逆。名合掌承聽。大眾將悟斯理。故今預此表示。法華說一乘竟。十方世界通為一佛國土。亦表十方佛土中唯有一乘法。第三末經。大眾領悟。是此所表也 三正為開示三。一雙示真妄二源二。一總斥不了。
佛告阿難。一切眾生從無始來。種種顛倒。業種自然。如惡叉聚 凡夫外道常等四倒。聲聞緣覺無常等四。故云種種。無始無明熏習成種。種必有果。子子相生。熏習不斷。如線貫珠次第相連。名惡叉聚。惡叉梵語。此云線貫珠。經云。諸法于識藏。藏於法亦然。更互為果性。亦常為因性。應法師云。惡叉樹名。其子形如沒食子。彼國多聚以賣之。如此間杏仁。故以為喻。喻惑業苦也。
諸修行人。不能得成無上菩提。乃至別成聲聞緣覺。及成外道諸天魔王及魔眷屬 失正墮邪也。不敘五道。故云乃至。二乘心行理外亦同邪見。不入正理名外。但修邪因名道。梵云魔羅。此云殺者。
皆由不知二種根本。錯亂修習。猶如煮沙欲成嘉饌。縱經塵劫。終不能得 明失所以
【現代漢語翻譯】 現代漢語譯本： 情執的差別造成了隔閡。真正的智慧一旦顯發，整個法界都會洞然明瞭。哪裡還有什麼自他之分呢？所以說一切都成為一個整體。這正是要說明如來藏心（Tathagatagarbha）最初顯現的祥瑞之兆。 在那個世界中，所有一切的大菩薩（Mahasattva，偉大的覺悟者）都安住在自己的國土，合掌恭敬地聽受佛法。因和果不是相互獨立的，它們一體不二的本體遍佈整個法界，所以被稱為大菩薩。無明（avidya，無知）即是光明，沒有任何移動，所以稱為安住本國。默默地與這個道理相契合，順應而不違逆，稱為合掌承聽。大眾將要領悟這個道理，所以現在預先以此來表示。《法華經》（Lotus Sutra）中說一乘（Ekayana，唯一的道路）之後，十方世界都成為一個佛國土，也是表示十方佛土中只有一乘法。第三個末經，大眾領悟，就是這裡所要表達的。下面第三部分正式開始開示二種根本，一是同時揭示真妄二源，二是總的斥責不了達真理。 佛（Buddha）告訴阿難（Ananda，佛陀的十大弟子之一）：一切眾生從無始以來，就存在著種種顛倒的認知，由業力形成的種子自然而然地存在著，就像惡叉聚一樣。凡夫和外道常常執著于常、樂、我、凈四種顛倒，聲聞（Sravaka，聽聞佛法而證悟者）和緣覺（Pratyekabuddha，獨自覺悟者）則執著于無常等四種顛倒，所以說是種種。無始以來的無明熏習形成了種子，種子必然會產生果實，子子相生，熏習不斷，就像用線穿起珠子，次第相連，稱為惡叉聚。惡叉是梵語，這裡的意思是用線穿起來的珠子。《楞伽經》（Lankavatara Sutra）中說：諸法存在於識藏中，識藏也存在於諸法中，相互作為果性，也常常作為因性。應法師說，惡叉是一種樹的名字，它的果實形狀像沒食子，那個國家的人們常常聚集起來賣它，就像我們這裡的杏仁一樣，所以用它來比喻，比喻迷惑、業和苦。 那些修行人，不能夠成就無上菩提（Anuttara-samyak-sambodhi，無上正等正覺），甚至只是成就了聲聞、緣覺，以及成為外道、諸天魔王以及魔的眷屬。這是因為失去了正道而墮入了邪道。這裡沒有敘述五道，所以說是乃至。二乘的心行在理外，也等同於邪見。不進入正理稱為外，只是修行邪因稱為道。梵語魔羅（Mara），這裡的意思是殺害者。 都是因為不知道兩種根本，錯亂地進行修行，就像煮沙子想要做成美味的食物一樣，即使經過無數劫的時間，最終也是不能夠得到的。這是說明了失敗的原因。
【English Translation】 English version: The difference in emotional attachments creates separation. Once true wisdom is manifested, the entire Dharmadhatu (法界, the realm of all phenomena) becomes clear and illuminated. Where is there any distinction between self and other? Therefore, everything becomes one unified whole. This is precisely to describe the auspicious signs of the initial manifestation of the Tathagatagarbha (如來藏, the womb of the Buddhas) mind. Within that world, all the great Bodhisattvas (菩薩, beings striving for enlightenment) dwell in their respective lands, joining their palms together and respectfully listening to the Dharma. Cause and effect are not separate; their non-dual essence pervades the entire Dharmadhatu, hence they are called great Bodhisattvas. Ignorance (avidya, 無明) is none other than light, without any movement, hence it is called dwelling in one's own land. Silently aligning with this principle, conforming without resistance, is called joining palms and respectfully listening. The assembly is about to awaken to this principle, so this is prefigured in advance. After the Lotus Sutra (法華經) speaks of the One Vehicle (Ekayana, 一乘), the ten directions of the world all become one Buddha land, also indicating that within the Buddha lands of the ten directions, there is only the One Vehicle Dharma. The third concluding sutra, where the assembly comprehends, is what is being expressed here. The third part formally begins to reveal the two fundamental sources, one is to simultaneously reveal the two sources of truth and delusion, and the second is to generally rebuke those who do not understand the truth. The Buddha (佛) told Ananda (阿難, one of the Buddha's ten principal disciples): All sentient beings, from beginningless time, have various inverted perceptions. The seeds of karma naturally exist, like an akshaya cluster. Ordinary people and non-Buddhists are constantly attached to the four inversions of permanence, pleasure, self, and purity. Sravakas (聲聞, hearers of the Buddha's teachings) and Pratyekabuddhas (緣覺, solitary Buddhas) are attached to the four inversions of impermanence, etc., hence it is said to be various. Beginningless ignorance, through habitual conditioning, forms seeds. Seeds inevitably produce fruits, seeds giving rise to seeds, habitual conditioning continuing without interruption, like beads strung together on a thread, sequentially connected, called an akshaya cluster. Akshaya is a Sanskrit word, meaning beads strung on a thread. The Lankavatara Sutra (楞伽經) says: All dharmas exist in the storehouse consciousness, and the storehouse consciousness also exists in all dharmas, mutually acting as the nature of the fruit, and also constantly acting as the nature of the cause. Master Yingfa said that akshaya is the name of a tree, its fruits are shaped like myrobalan, and people in that country often gather to sell them, like almonds here, so it is used as a metaphor, a metaphor for delusion, karma, and suffering. Those practitioners are unable to attain Anuttara-samyak-sambodhi (無上菩提, unsurpassed perfect enlightenment), and even only attain Sravakaship, Pratyekabuddhahood, or become non-Buddhists, demon kings of the heavens, and retinues of demons. This is because they have lost the right path and fallen into the wrong path. The five paths are not described here, hence it is said to be even. The mind and conduct of the two vehicles are outside of the principle, and are also equivalent to wrong views. Not entering the right principle is called outside, and only cultivating wrong causes is called the path. Mara (魔羅) in Sanskrit, here means the killer. All are due to not knowing the two fundamental sources, and cultivating in a confused manner, like boiling sand to make delicious food, even after countless eons, it will ultimately not be possible to obtain. This explains the reason for failure.
也。迷真習妄。種苦求甘。沙飯異因。寧論劫數。心期正覺。果入迷倫。自謂真修。焉知妄習。不循至教。但縱臆談。一失通途。莫返幽徑。悲夫 二別示二源二。一示妄源。
云何二種。阿難。一者無始生死根本 標指也。
則汝今者與諸眾生用攀緣心為自性者 正顯也。眾生受身。輪迴五道。莫窮初際。故云無始聚緣內搖。趣外奔逸。故曰攀緣。造善惡因。受苦樂報。死此生彼。皆因此心。故云根本。不了是妄。一迷為心。決定惑為色身之內。故云為自性者。吁哉世人。莫不用此攀緣妄心以為真性。執妄心為佛心。恃此修行。轉增我慢。涅槃經云。是諸外道無有一法不從緣生。計為常者悉是顛倒 二示真源二。一正示。
二者無始菩提涅槃元清凈體 標指也。菩提智果。涅槃斷果。二果本具。故云無始。所依之性。本來不與妄染相應。故云元清凈體。何者是耶下云。
則汝今者識精元明能生諸緣緣所遺者 正顯也。第八梨耶。于諸識中。最極微細。名為識精。此微細識有二種義。一者覺義。二者不覺義。覺義即是此文元明。元明者本覺也。不覺即是無明生滅。謂不生不滅與生滅合非一非異。名為識精。從此變起根身種子器世間等。名生諸緣。識相既現。元性即隱。名緣所遺者。遺失也。
【現代漢語翻譯】 現代漢語譯本：唉！執迷於虛妄，追逐痛苦卻渴望甘甜，如同用沙子煮飯，因地不正，哪裡能論及劫數之久遠？心中期望證得正覺，結果卻墮入迷惑的行列。自以為是真正的修行，哪裡知道只是增長虛妄的習氣？不遵循佛陀的至高教誨，只是放縱自己的臆想和談論。一旦迷失了通往真理的大道，就再也無法返回幽深的路徑。可悲啊！ 二、分別揭示兩種根源： （一）揭示虛妄的根源： 什麼是這兩種根源呢？阿難（Ananda，佛陀的十大弟子之一）。第一種是無始以來的生死根本（標示要點）。 就是你和現在的眾生，把攀緣心作為自己的本性（詳細闡述）。眾生承受色身，在五道中輪迴，無法窮盡最初的邊際，所以說是無始。攀緣心聚集各種因緣在內擾動，向外奔逐放逸，所以說是攀緣。造作善惡的因，承受苦樂的果報，死在這裡，生在那裡，都是因為這個攀緣心。所以說是根本。不明白這個攀緣心是虛妄的，錯誤地認為它就是真心，堅決地認為它存在於色身之內，所以說是作為自己的本性。可嘆啊，世間的人，沒有不把這個攀緣妄心當作真性的，執著妄心為佛心，依靠它修行，反而增長我慢。《涅槃經》（Nirvana Sutra）中說：『這些外道沒有一種法不是從因緣而生，認為它是常住不變的，都是顛倒。』 （二）揭示真實的根源： 第二種是無始以來的菩提（Bodhi，覺悟）涅槃（Nirvana，寂滅）原本清凈的本體（標示要點）。菩提是智慧的果實，涅槃是斷除煩惱的果實，這兩種果實本來就具備，所以說是無始。所依靠的自性，本來就不與虛妄的染污相應，所以說是原本清凈的本體。什麼是這個本體呢？下面會說到。 就是你現在的識精（識的精要）元明（原本光明）能夠產生各種因緣，而被因緣所遺忘的（詳細闡述）。第八阿賴耶識（Alaya-vijñana，藏識），在各種識之中，最為微細，稱為識精。這個微細的識有兩種含義：一是覺悟的含義，二是未覺悟的含義。覺悟的含義就是這裡所說的元明，元明就是本覺。未覺悟的含義就是無明生滅，也就是不生不滅與生滅和合，非一非異，稱為識精。從此變現出根身、種子、器世間等等，叫做產生各種因緣。識相既然顯現，原本的自性就被遮蔽，叫做被因緣所遺忘的，遺忘就是失去。
【English Translation】 English version: Alas! Deluded by falsehood, pursuing suffering while desiring sweetness, like cooking rice with sand, the cause is incorrect, how can one speak of eons of time? Hoping to attain perfect enlightenment in the heart, but instead falling into the ranks of delusion. Thinking oneself to be truly cultivating, how does one know that one is only increasing false habits? Not following the supreme teachings of the Buddha, but only indulging in one's own conjectures and discussions. Once lost on the great path to truth, one can never return to the secluded path. How sad! 2. Separately reveal the two sources: (1) Reveal the source of falsehood: What are these two sources? Ananda (one of the ten great disciples of the Buddha). The first is the root of birth and death since beginningless time (labeling the key point). That is, you and all sentient beings now take the mind of clinging as your own nature (detailed explanation). Sentient beings receive physical bodies and transmigrate in the five realms, unable to exhaust the initial boundary, so it is said to be beginningless. The clinging mind gathers various causes and conditions, stirring internally and rushing outward, so it is called clinging. Creating causes of good and evil, receiving the fruits of suffering and joy, dying here and being born there, all because of this clinging mind. Therefore, it is said to be the root. Not understanding that this clinging mind is false, mistakenly believing it to be the true mind, resolutely believing that it exists within the physical body, so it is said to be one's own nature. Alas, people in the world, there is no one who does not take this clinging false mind as their true nature, clinging to the false mind as the Buddha-mind, relying on it to cultivate, but instead increasing arrogance. The Nirvana Sutra says: 'These heretics have no dharma that does not arise from conditions, and those who consider it to be permanent are all inverted.' (2) Reveal the source of truth: The second is the original pure essence of Bodhi (enlightenment) and Nirvana (extinction) since beginningless time (labeling the key point). Bodhi is the fruit of wisdom, and Nirvana is the fruit of cutting off afflictions. These two fruits are originally possessed, so it is said to be beginningless. The nature on which it relies is originally not in accordance with false defilements, so it is said to be the original pure essence. What is this essence? It will be said below. That is, your current consciousness essence (the essence of consciousness), originally bright (originally luminous), can produce various conditions, but is forgotten by conditions (detailed explanation). The eighth Alaya-vijñana (store consciousness), among all consciousnesses, is the most subtle, called the consciousness essence. This subtle consciousness has two meanings: one is the meaning of awakening, and the other is the meaning of non-awakening. The meaning of awakening is what is said here as originally bright, and originally bright is original enlightenment. The meaning of non-awakening is ignorance arising and ceasing, that is, non-arising and non-ceasing combining with arising and ceasing, neither one nor different, called consciousness essence. From this, the roots, bodies, seeds, and the world of vessels are manifested, called producing various conditions. Since the appearance of consciousness has manifested, the original nature is obscured, called being forgotten by conditions, and forgotten means lost.
故下文云。一切眾生從無始來迷已為物失於本心。對法經云。無始時來界。一切法等依。由此有諸趣及涅槃證得。斯之謂矣 二斥迷。
由諸眾生遺此本明。雖終日行。而不自覺抂入諸趣 本明周偏含裹無餘。妙覺湛然斯須匪離。步步是道。故云雖終日行。日用罔知。故云迷不自覺。真所謂持珠乞丐。懷寶迷邦。抂受淪躓。誠可憐愍 二正推真妄二體四。一推徴妄體四。一屈指推徴四。一舉拳以問。
阿難。汝今欲知奢摩他路。愿出生死 奢摩他即出生死到涅槃之道路也。
今復問汝。即時如來舉金色臂屈五輪指語阿難言。汝今見不 地水火風空輪各對一指。又一一指端有千輪相。故云輪指。屈指問見。意欲推心 二約見以酬。
阿難言見。佛言。汝何所見。阿難言。我見如來舉臂屈指為光明拳。耀我心目 佛手金光。耀我心目。此即心目俱見 三再審誰緣。
佛言。汝將誰見。阿難言。我與大眾。同將眼見 舉拳初問便言耀我心目。再審誰見。又卻獨不言心。意引推徴明露妄想。師資善巧。共破執情。善哉大權。懸知今日 四別推心見。
佛告阿難。汝今答我。如來屈指為光明拳耀汝心目。汝目可見。以何為心。當我拳耀 當猶對也。汝目顯然。故云可見。又汝眼實可見我拳
【現代漢語翻譯】 現代漢語譯本： 因此下文說：『一切眾生從無始以來，迷惑于外物，喪失了本來的真心。』《對法經》中說：『從無始時以來，存在著一個界（dhātu），一切法都以此為依據。』由此產生了諸趣（gati，輪迴的各種道）以及涅槃（nirvāṇa，解脫）的證得。』說的就是這個意思。這是第二部分，斥責迷惑。
由於眾生遺忘了這個本來的光明（prakṛti-prabhāsvara-citta），即使終日行走，也不自覺地走入了諸趣。本明（prakṛti-prabhāsvara-citta）周遍而完整地包含一切，妙覺（adbhuta-jñāna）湛然清凈，片刻也不曾離開。每一步都是道。所以說『雖終日行』。但日常使用卻不知道，所以說『迷惑而不自覺』。這真是所謂的『持珠乞丐』，『懷寶迷邦』，白白地遭受淪落。實在可憐啊！這是第二部分，正式闡述真妄二體（tattva-mithyātva-dvaya）的四重含義。首先，推究妄體（mithyātva）的四重含義。第一重，屈指推究四重含義。第一小節，舉拳提問。
『阿難（Ānanda），你現在想要知道奢摩他（śamatha，止）的道路，想要脫離生死嗎？』奢摩他（śamatha）就是脫離生死到達涅槃（nirvāṇa）的道路。
『現在再問你。』這時，如來舉起金色的手臂，屈起五輪指（pañca-cakra-aṅguli），對阿難（Ānanda）說：『你現在看見了嗎？』地（pṛthivī）、水（ap）、火（tejas）、風（vāyu）、空（ākāśa）輪（cakra）分別對應一指。而且每一指的指端都有千輪相（sahasra-cakra-lakṣaṇa）。所以說是輪指（cakra-aṅguli）。屈指提問，意在推究心。
阿難（Ānanda）回答說：『看見了。』佛（Buddha）說：『你看見了什麼？』阿難（Ānanda）回答說：『我看見如來舉起手臂，屈起手指，形成光明拳（prabhā-muṣṭi），照耀我的心和眼睛。』佛（Buddha）的手發出金色的光芒，照耀我的心和眼睛。這就是心和眼睛都看見了。
佛（Buddha）說：『你用什麼看見的？』阿難（Ānanda）回答說：『我和大眾，都用眼睛看見的。』舉拳初次提問時，就說照耀我的心和眼睛。再次審問用什麼看見，卻唯獨不提心。意在引導推究，明顯地揭露妄想（kalpana）。師父和弟子巧妙地共同破除執著之情。真是偉大的權宜之計（mahā-upāya），預先知道今天的情況。
佛（Buddha）告訴阿難（Ānanda）說：『你現在回答我，如來屈起手指，形成光明拳（prabhā-muṣṭi）照耀你的心和眼睛。你的眼睛可以看見，用什麼作為心，來面對我的拳頭照耀？』『當』，是『面對』的意思。你的眼睛是顯然可見的，所以說『可以看見』。而且你的眼睛確實可以看見我的拳頭。
【English Translation】 English version: Therefore, the following text says: 'All sentient beings, from beginningless time, are deluded by external objects and have lost their original mind.' The Adhidharma Sūtra says: 'From beginningless time, there exists a dhātu (界, element/realm), upon which all dharmas depend.' From this arise the various gatis (諸趣, realms of rebirth) and the attainment of nirvāṇa (涅槃, liberation).' This is what it means. This is the second part, rebuking delusion.
Because sentient beings have forgotten this original luminosity (prakṛti-prabhāsvara-citta, 本明, naturally luminous mind), even though they walk all day long, they unknowingly enter the various gatis (諸趣, realms of rebirth). The original luminosity (prakṛti-prabhāsvara-citta) encompasses everything completely, and the wondrous awareness (adbhuta-jñāna, 妙覺) is serenely clear, never departing for even a moment. Every step is the path. Therefore, it is said 'though they walk all day long.' But in daily use, they do not know, so it is said 'deluded and unaware.' This is truly like a 'beggar holding a pearl,' 'a wanderer lost in a foreign land with treasure in their possession,' suffering downfall in vain. It is truly pitiable! This is the second part, formally elucidating the four aspects of the two entities of truth and falsehood (tattva-mithyātva-dvaya). First, investigating the four aspects of falsehood (mithyātva). The first aspect, investigating the four aspects by bending the fingers. The first subsection, raising a fist to ask.
'Ānanda (阿難), do you now wish to know the path of śamatha (奢摩他, calming the mind), and wish to escape from birth and death?' Śamatha (奢摩他) is the path to escape from birth and death and reach nirvāṇa (涅槃).
'Now I ask you again.' At that time, the Tathāgata (如來) raised his golden arm, bent his five cakra-aṅgulis (五輪指, fingers with wheel-like marks), and said to Ānanda (阿難): 'Do you see now?' The earth (pṛthivī, 地), water (ap, 水), fire (tejas, 火), wind (vāyu, 風), and space (ākāśa, 空) wheels (cakras, 輪) each correspond to one finger. Moreover, each fingertip has a thousand wheel marks (sahasra-cakra-lakṣaṇa, 千輪相). Therefore, they are called cakra-aṅgulis (輪指). Bending the fingers to ask about seeing is intended to investigate the mind.
Ānanda (阿難) replied: 'I see.' The Buddha (佛) said: 'What do you see?' Ānanda (阿難) replied: 'I see the Tathāgata (如來) raising his arm, bending his fingers, forming a fist of light (prabhā-muṣṭi, 光明拳), illuminating my mind and eyes.' The Buddha's (佛) hand emits golden light, illuminating my mind and eyes. This means that both the mind and eyes see.
The Buddha (佛) said: 'With what do you see?' Ānanda (阿難) replied: 'I, along with the assembly, see with our eyes.' When the fist was raised for the first question, it was said to illuminate my mind and eyes. When asked again with what do you see, the mind is not mentioned. The intention is to guide the investigation, clearly revealing the false thoughts (kalpana, 妄想). The teacher and disciple skillfully work together to break through attachments. Truly a great expedient means (mahā-upāya, 大權), foreknowing today's situation.
The Buddha (佛) told Ānanda (阿難): 'Now answer me, the Tathāgata (如來) bends his fingers, forming a fist of light (prabhā-muṣṭi, 光明拳) illuminating your mind and eyes. Your eyes can see, what do you use as the mind to face my fist illuminating?' 'Facing' means 'to confront'. Your eyes are clearly visible, so it is said 'can see'. And your eyes can indeed see my fist.
相。意欲推心。且許其眼。眼即可見。何者是心。研核至窮。妄想須顯 二正陳妄體。
阿難言。如來現今徴心所在。而我以心推窮尋逐。即能推者我將為心 能推之心。攀緣妄想。生死輪轉是此為根。固執既深。河沙叵算。故今呈露必待破除 三頓呵令問。
佛言。咄阿難。此非汝心。阿難矍然避座合掌起立白佛。此非我心。當名何等 世尊現相以呵叱。過之深也。阿難驚起以避座。執之重也。情之主宰皆謂我心。今被頓呵。孰不驚愕咄呵聲。矍(居縛反)逸起貌 四克示非真。
佛告阿難。此是前塵虛妄相想。惑汝真性 前塵之相本自虛妄。從識變生。猶如影像。而復引起念想。緣慮名之為心。心之與境二俱虛妄。此心及境即真如海中一浮漚耳。故下文云。汝身汝心皆是妙明真情妙心中所現物。浮塵既現。實體即隱。能覆能暗。故云惑汝真性。
由汝無始至於今生認賊為子。失汝元常。故受輪轉 此之妄想。能損法身。能傷慧命。功德法財由之喪失。名之為賊。迷而不識。認為真常。將謂嫡生。欲期嗣世。反遭破喪。歷劫貧窮。故失元常。受輪轉也。故下文云。睧擾擾相以為心性。一迷為心。決定惑為色身之內。不知色身外洎山河虛空大地咸是妙明真心中物棄之大海。唯認浮漚。迷中倍
【現代漢語翻譯】 現代漢語譯本：相。意欲推求心之所在。且允許用眼睛去看。如果眼睛即可見心，那麼什麼才是心呢？仔細研究推敲到極致，妄想必然顯現。二、正式陳述妄想的本體。
阿難說：『如來現在征問心在何處，而我用心去推求尋找，那麼能推求的這個，我就認為是心。』能推求的心，攀緣虛妄的念想，生死輪迴的根本就在於此。因為固執的觀念根深蒂固，多如恒河沙數無法計算，所以現在呈露出來，必須加以破除。三、立即呵斥，令其發問。
佛說：『咄！阿難，這不是你的真心。』阿難驚懼不安，避席合掌，起身對佛說：『這不是我的心，那應當叫什麼呢？』世尊顯現威嚴之相以呵斥，是因為執迷過深。阿難驚慌起身以避席，是因為執著太重。眾生都認為情識的主宰就是自己的心，如今被當頭棒喝，誰不驚愕？咄，是呵斥的聲音。矍（音jú）是驚慌失措的樣子。四、明確指出不是真心。
佛告訴阿難：『這是前塵的虛妄之相，迷惑了你的真性。』前塵的景象本來就是虛妄的，從識的變化而產生，就像影像一樣。而且又引起念頭和想法，緣慮執著，就稱之為心。心和境二者都是虛妄的。這個心和境，只不過是真如大海中的一個浮漚罷了。所以下文說：『你的身體和你的心，都是妙明真心妙心中所顯現的物體。』浮塵既然顯現，實體就被遮蔽了。能夠覆蓋和遮蔽，所以說迷惑了你的真性。
『由於你從無始以來直到今生，認賊作子，喪失了你本來的常性，所以才遭受輪迴。』這種妄想，能夠損害法身，能夠傷害慧命，功德和法財都因此喪失，所以稱之為賊。迷惑而不認識，反而認為是真常，以為是嫡親的兒子，想要指望他繼承家業，反而遭到破敗喪亡，歷經劫數而貧窮，所以喪失了本來的常性，遭受輪迴。所以下文說：『把昏昧擾動的現象當作心性，一旦迷惑地認為這是心，就必定會迷惑地認為它在色身之內，不知道色身之外，乃至山河虛空大地，都是妙明真心中的物體，拋棄大海，只認浮漚，迷惑之中更加迷惑。
【English Translation】 English version: Appearance. Intending to seek the location of the mind. Let the eyes be allowed to see. If the eyes can see the mind, then what is the mind? Examine and scrutinize to the utmost, and delusion will inevitably manifest. Two, formally state the substance of delusion.
Ananda said: 'The Tathagata is now asking where the mind is, and I am using my mind to seek and pursue it. Then, that which is able to seek, I will consider as the mind.' The mind that is able to seek clings to deluded thoughts. The root of the cycle of birth and death lies in this. Because deeply ingrained fixed notions are as numerous as the sands of the Ganges and cannot be calculated, they are now revealed and must be eliminated. Three, immediately rebuke, prompting him to ask.
The Buddha said: 'Tut! Ananda, this is not your true mind.' Ananda was alarmed and uneasy, avoided his seat, put his palms together, and rose to say to the Buddha: 'If this is not my mind, then what should it be called?' The World Honored One manifested a stern appearance to rebuke him because of his deep delusion. Ananda rose in alarm to avoid his seat because of his heavy attachment. Sentient beings all believe that the master of emotions and consciousness is their own mind. Now, being struck with a sudden blow, who would not be astonished? Tut is the sound of rebuke. Jue (矍) is the appearance of being flustered.
The Buddha told Ananda: 'This is the deluded appearance of past dust, which confuses your true nature.' The appearance of past dust is originally deluded, arising from the transformation of consciousness, like an image. Moreover, it gives rise to thoughts and ideas, clinging to and considering, which is called the mind. Both the mind and the object are deluded. This mind and object are merely a floating bubble in the ocean of True Thusness. Therefore, the following text says: 'Your body and your mind are all objects manifested from the wonderful, bright, true mind.' Since floating dust has appeared, the substance is obscured. It can cover and obscure, so it is said to confuse your true nature.
'Because you have, from beginningless time until this life, recognized a thief as your son, and lost your original constancy, you suffer from transmigration.' This delusion can harm the Dharma body, injure the wisdom life, and cause the loss of merit and Dharma wealth, so it is called a thief. Confused and not recognizing it, you instead consider it to be true and constant, thinking it is your legitimate son, hoping for him to inherit the family business, but instead you suffer ruin and loss, and become poor through countless kalpas, thus losing your original constancy and suffering from transmigration. Therefore, the following text says: 'Taking the confused and disturbed phenomena as the nature of the mind, once deluded into thinking this is the mind, you will definitely be deluded into thinking it is within the physical body, not knowing that outside the physical body, even the mountains, rivers, empty space, and great earth, are all objects within the wonderful, bright, true mind, abandoning the great ocean and only recognizing a floating bubble, becoming more deluded in delusion.'
人。真可憐愍 二顯示真心者。真心之體本週法界。非妄非真。絕言離相。能攝一切世間出世間法。然具三大。通二門。若約真如門顯此心者。則亡因果。絕染凈。口談辭喪。心緣慮亡。無法可破。無法可會。此則唯顯體大義也。若就生滅門顯此心者。則彰染凈。明體用。顯真妄。論因果。有修有證。或破或會。如斯顯示。皆為隨順入于真如。真如之體即一心也。一心真如及生滅相無二無別。即三明一。即一論三。故得治生產業皆與實相不相違背。已界佛界眾生亦然。今之所顯真心相者。依生滅門破妄顯也。然破會之相。諸經論中具有此二。蓋隨執心輕重。根有利鈍。乘有頓漸。教分權實。若執重根鈍。理須破斥。若藥弗瞑眩厥疾弗瘳。若根性調柔妄情輕薄。指相即性。一切皆如。猶良馬見鞭影動即正。今經先破。後會。俾輕重二執皆盡。利鈍兩根俱入。如此段經。即明心能生法自性元常。不同前塵分別影事。但隨境轉體是無常。下經又明。見與見緣。本無所有。元是菩提妙凈明體。又云。生滅去來本如來藏。此則先令明識真妄。后令了妄即真。洎乎開悟無妄可了。即云皆即菩提妙明元心。維摩法華皆有此意。如調馬善醫適時御物。在座根性既殊。說者理須兼二。如來善巧。妙達時機。文二。一阿難伸疑二。一別敘疑
【現代漢語翻譯】 人，真是可憐憫的。 二、顯示真心者：真心的本體遍佈法界（Dharmadhatu，宇宙萬有），非虛妄也非真實，超越言語，脫離表象，能夠統攝一切世間和出世間的法。真心具備三大（體大、相大、用大），貫通二門（真如門、生滅門）。 如果從真如門來顯現此心，那麼因果消亡，染污和清凈泯滅，言語無法表達，心思無從攀緣，沒有什麼是可以破斥的，也沒有什麼是可以領會的。這僅僅是顯示體大的意義。 如果從生滅門來顯現此心，那麼彰顯染污和清凈，闡明本體和作用，揭示真實和虛妄，論述因果，有修行有證悟，或破斥或領會。這樣的顯示，都是爲了隨順進入真如。真如的本體就是一心。 一心、真如以及生滅的現象，沒有兩個沒有差別，即三即一，即一論三。因此，從事生產事業都與實相（Tathata，事物的真實面貌）不相違背，佛的境界和眾生的境界也是如此。現在所顯示的真心之相，是依生滅門來破除虛妄而顯現的。 然而，破斥和領會的相狀，在各種經論中都有記載。這取決於執著之心的輕重，根器的利鈍，乘法的頓悟和漸悟，教義的權宜和真實。如果執著心重，根器遲鈍，就必須破斥，如同藥不苦澀，疾病就不會痊癒。如果根性調柔，虛妄的情感輕薄，指點現象就是指點自性，一切都是如如不動，就像良馬見到鞭影就會行動一樣。這部經先破斥，后領會，使輕重兩種執著都消除，利鈍兩種根器都進入。像這段經文，就闡明了心能夠產生法，自性原本恒常，不同於前塵的分別影像，只是隨著環境的改變，本體是無常的。 下面的經文又闡明，見與見緣（所見之物），本來什麼都沒有，原本是菩提（Bodhi，覺悟）妙凈明體。又說，生滅去來，本來就是如來藏（Tathagatagarbha，如來法身）。這首先是讓人們明白認識真實和虛妄，然後讓人們明白虛妄就是真實，等到開悟的時候，沒有虛妄可以瞭解，就說一切都是菩提妙明元心。維摩經和法華經都有這個意思，如同調馬的善者，醫術高明的人，能夠適時地駕馭事物。在座的根性不同，說法的人必須兼顧兩種情況。如來善於運用技巧，巧妙地把握時機。文分二：一、阿難（Ananda，佛陀的十大弟子之一）提出疑問；二、別敘疑問。
【English Translation】 People are truly pitiable. Two, those who reveal the true mind: The essence of the true mind pervades the Dharmadhatu (universe and all phenomena), neither false nor true, beyond words and detached from appearances, capable of encompassing all mundane and supramundane dharmas. It possesses the Three Greatnesses (Substance, Attributes, and Function) and penetrates the Two Gates (Tathata and Phenomenal). If this mind is revealed from the perspective of the Tathata Gate, then cause and effect vanish, defilement and purity disappear, words cannot express it, and thoughts cannot grasp it. There is nothing to refute and nothing to comprehend. This merely reveals the meaning of the Greatness of Substance. If this mind is revealed from the perspective of the Phenomenal Gate, then defilement and purity are manifested, substance and function are clarified, truth and falsehood are revealed, cause and effect are discussed, there is practice and realization, refutation and comprehension. Such revelations are all in accordance with entering Tathata. The essence of Tathata is the One Mind. The One Mind, Tathata, and the phenomena of arising and ceasing are not two and not different, being three in one and one in three. Therefore, engaging in production and business does not contradict the true nature of reality (Tathata), and the realms of Buddhas and sentient beings are also the same. The aspect of the true mind that is now revealed is manifested by eliminating falsehood through the Phenomenal Gate. However, the aspects of refutation and comprehension are recorded in various sutras and treatises. This depends on the weight of attachment, the sharpness or dullness of faculties, the sudden or gradual nature of the vehicle, and the provisional or ultimate nature of the teachings. If attachment is heavy and faculties are dull, then refutation is necessary, just as a disease will not be cured unless the medicine is bitter. If the disposition is gentle and false emotions are light, then pointing to the phenomenon is pointing to the nature, and everything is as it is, just like a good horse that moves correctly upon seeing the shadow of a whip. This sutra first refutes and then comprehends, so that both heavy and light attachments are eliminated, and both sharp and dull faculties can enter. This passage of scripture, for example, clarifies that the mind can generate dharmas, and its nature is originally constant, unlike the discriminating shadows of the past, but its substance is impermanent as it changes with the environment. The following sutra further clarifies that seeing and the object of seeing are originally non-existent, and are originally the Bodhi (Enlightenment) wondrously pure and bright substance. It also says that arising, ceasing, going, and coming are originally the Tathagatagarbha (Womb of the Tathagata). This first allows people to clearly recognize truth and falsehood, and then allows them to understand that falsehood is truth. When enlightenment is attained, there is no falsehood to understand, and it is said that everything is the wondrously bright original mind of Bodhi. The Vimalakirti Sutra and the Lotus Sutra both have this meaning, just like a skilled horse trainer or a skilled doctor who can handle things appropriately. Since the faculties of those present are different, the speaker must consider both situations. The Tathagata is skilled in using techniques and skillfully grasps the timing. The text is divided into two parts: One, Ananda (one of the ten great disciples of the Buddha) raises a question; two, a separate description of the question.
三。一發心修行疑。
阿難白佛言。世尊。我佛寵弟。心愛佛故。令我出家。我心何獨供養如來。乃至遍歷恒沙國土。承事諸佛及善知識。發大勇猛。行諸一切難行法事。皆用此心 起意修行。親近善友。即是發菩提心。如來常教令發此心。今復何故說為非心。故敘為難。淮涅槃經。發菩提心不是佛性。師子吼云。若一切眾生先有佛性。何故復有初發菩提心者。佛言。菩提之心。實非佛性。是無常故。乃至雖唸唸滅。相續不斷。名為修道。猶如燈焰。雖唸唸滅亦能破暗。菩提之心亦復如是。今經欲明如來藏心常住真性。即是涅槃正因佛性。發菩提心乃是緣了。體是無常。是故阿難同師子吼。以緣了性。難正因性。此則不辨三因常無常義。妄以為難也 二謗法退善疑。
縱令謗法。永退善根。亦因此心 依之修行。能成佛道。因之謗法。永作闡提。佛說非心。誠為難信 三無心土木疑。
若此發明不是心者。我乃無心。同諸土木 土木不能了知。不能修謗。為無此心。此若非心。土木何異 二總結請。
離此覺知更無所有。云何如來說此非心。我實驚怖。兼此大眾無不疑惑。唯垂大悲開示未悟 不了正因體遍通情無情。但執修謗之心。便見土木無性。洎被呵責此非汝心。由不早辨。遂至驚怖。
【現代漢語翻譯】 現代漢語譯本 三、一 發心修行疑
阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）對佛說：『世尊，我是佛陀您最寵愛的弟弟，因為愛慕佛陀的緣故，您讓我出家。我的心不僅僅是供養如來（Tathagata，佛的稱號之一），乃至遍及恒河沙數般的國土，承事諸佛以及善知識（Kalyanamitra，指引修行的人）。我發起大勇猛心，修行一切難行的法事，都是用這顆心。』
『起意修行，親近善友，就是發起菩提心（Bodhi-citta，覺悟之心）。如來您常常教導我們發起此心，現在又為何說它不是真心呢？』所以阿難敘述這些作為疑問。《涅槃經（Nirvana Sutra）》說，發菩提心不是佛性（Buddha-nature，成佛的內在可能性）。《師子吼經（Simhanada Sutra）》說，如果一切眾生先有佛性，為何還要有初發菩提心的人呢？佛說，菩提之心，實際上不是佛性，因為它無常。乃至雖然唸唸生滅，但相續不斷，名為修道，猶如燈焰，雖然唸唸生滅，也能破除黑暗。菩提之心也是如此。現在這部經想要闡明如來藏心（Tathagatagarbha，如來法身的藏身之處）是常住的真性，就是涅槃（Nirvana，解脫）的正因佛性。發菩提心乃是緣了，體性是無常的。所以阿難如同《師子吼經》一樣，以緣了性，來質疑正因性，這是不辨別三因（正因、緣因、了因）的常與無常之義，妄自以為是疑問。
二 謗法退善疑
『縱然是誹謗佛法，永遠退失善根，也是因為這顆心。』 依靠它修行，能夠成就佛道；因為它而誹謗佛法，永遠成為斷善根的人（icchantika，指不相信佛法，斷絕一切善根的人）。佛說它不是真心，實在難以令人相信。
三 無心土木疑
『如果這個能發明事物的心不是真心，那我就是沒有心，如同土塊木頭一樣。』 土塊木頭不能了知，不能修行或誹謗，因為沒有這顆心。如果這個不是真心，那和土塊木頭有什麼區別呢？
二 總結請
離開了這個覺知，就再也沒有其他東西了。為什麼如來說這個不是真心呢？我實在感到驚恐，而且這裡的大眾沒有不疑惑的，希望您能大發慈悲，開示我們這些還沒有覺悟的人。
因為不瞭解正因的體性遍及有情和無情，只執著于修行或誹謗的心，就認為土木沒有自性。等到被呵責說這不是你的真心時，因為沒有及早辨明，所以感到驚恐。
【English Translation】 English version III. Doubt Regarding the Mind of Initial Aspiration for Practice
Ananda (one of the ten principal disciples of the Buddha, known for his exceptional memory) said to the Buddha: 'Venerable One, I am the Buddha's beloved younger brother. Because of my love for the Buddha, you allowed me to renounce the world. My mind not only makes offerings to the Tathagata (one of the titles of the Buddha), but also travels through lands as numerous as the sands of the Ganges River, serving all Buddhas and Kalyanamitras (spiritual friends or mentors). I generate great courage and practice all difficult Dharma activities, all using this mind.'
'To initiate practice and be close to good friends is to generate Bodhi-citta (the mind of enlightenment). The Tathagata always teaches us to generate this mind, so why do you now say it is not the true mind?' Therefore, Ananda presents these as doubts. The Nirvana Sutra says that generating Bodhi-citta is not Buddha-nature (the inherent potential for Buddhahood). The Simhanada Sutra says, if all beings already have Buddha-nature, why are there those who initially generate Bodhi-citta? The Buddha said that the mind of Bodhi is actually not Buddha-nature because it is impermanent. Even though it arises and ceases moment by moment, it continues without interruption, which is called cultivation. It is like the flame of a lamp, which, although ceasing moment by moment, can dispel darkness. The mind of Bodhi is also like this. This sutra now wants to clarify that the Tathagatagarbha (the womb of the Tathagata) is the permanent true nature, which is the direct cause of Nirvana (liberation) and Buddha-nature. Generating Bodhi-citta is a condition, and its essence is impermanent. Therefore, Ananda, like in the Simhanada Sutra, uses the conditional nature to question the direct cause nature. This is failing to distinguish the meaning of the permanence and impermanence of the three causes (direct cause, conditional cause, and auxiliary cause), and mistakenly taking it as a doubt.
II. Doubt Regarding Slandering the Dharma and Losing Good Roots
'Even if one slanders the Dharma and forever loses good roots, it is also because of this mind.' Relying on it to practice, one can achieve Buddhahood; because of it, one slanders the Dharma and forever becomes an icchantika (one who has severed all roots of goodness). The Buddha says it is not the true mind, which is truly hard to believe.
III. Doubt Regarding Mindlessness Like Earth and Wood
'If this mind that discerns things is not the true mind, then I am without a mind, like clods of earth and pieces of wood.' Clods of earth and pieces of wood cannot know, cannot practice or slander, because they do not have this mind. If this is not the true mind, then what is the difference between it and clods of earth and pieces of wood?
II. Summary Request
Apart from this awareness, there is nothing else. Why does the Tathagata say this is not the true mind? I am truly terrified, and everyone here is also doubtful. We hope that you will have great compassion and enlighten those of us who have not yet awakened.
Because they do not understand that the nature of the direct cause pervades both sentient and insentient beings, and only cling to the mind that practices or slanders, they think that earth and wood have no nature. When they are rebuked and told that this is not their true mind, they become terrified because they did not discern it earlier.
然阿難豈謂不知。直為末世多作此計。用妄心即是佛心。惑者既群。卒難領悟。故再三疑難。請為開示也 二如來正顯二。一約現法隨緣以顯心。
爾時世尊。開示阿難及諸大眾。欲令心入無生法忍。于師子座。摩阿難頂。而告之言 摩頂安慰也。阿難疑問。將謂無心。今若開示。必知體遍。冥合此理。了法無生。印可決定。名無生忍。得此忍時。通達一切法門。成就一切佛法。此非小緣。故佛安慰。警動其意。是故摩頂也。
如來常說。諸法所生唯心所現。一切因果世界微塵因心成體 總標色心。故云諸法。無別生處。故曰唯心。此法生起。謂由真如不守自性為因。無始妄想熏習為緣。因緣和合。成梨耶識。從此變生根身種子器世間等。如水起波。如鏡現像。故云唯心所現。一切因果者。別舉正報。聖凡總該。故云一切世界微塵。別指依報。一切之言亦通此轉。既由真心隨緣所現。亦依真心以為自體。如像不離鏡波不離水。如下文云。我常說言。色心諸緣及心所使諸所緣法。唯心所現。外洎山河虛空大地。咸是妙明真心中物。故云因心成體 二約自性不變以顯心二。一舉況。
阿難。若諸世界一切所有。其中乃至草葉縷結。詰其根元。咸有體性。縱令虛空。亦有名貌 世間妄有。不出色空。色中
【現代漢語翻譯】 現代漢語譯本：然而阿難並非真的不明白，只是因為末世之人多作此種打算，認為用妄心就是佛心。迷惑的人很多，一時難以領悟，所以才再三地疑惑發問，請佛開示。接下來如來正式開顯真心，分為兩部分：一是就現象界隨緣而顯真心。
這時，世尊開示阿難及所有大眾，想要使他們的心進入無生法忍的境界，于師子座上，摩阿難的頭頂，並告訴他說：這是摩頂安慰。阿難有所疑問，以為是無心。現在如果開示，必定知道真心體遍一切處，暗合這個道理，了悟諸法無生，印可決定，名為無生忍。得到這種忍時，通達一切法門，成就一切佛法。這不是小事，所以佛陀安慰他，警醒他的心意，因此摩頂。
如來常說，一切諸法所生，都是唯心所現。一切因果世界，乃至微塵，都是因心而成立自體。總括色法和心法，所以說『諸法』。沒有其他生起之處，所以說『唯心』。這種法的生起，是由於真如不守自性為因，無始妄想熏習為緣，因緣和合，成為阿賴耶識，從此變生根身、種子、器世間等，如水起波，如鏡現像，所以說『唯心所現』。『一切因果』，是特別舉出正報，聖凡都包括在內，所以說『一切世界』。『微塵』，是特別指依報，『一切』二字也貫通到這裡。既然由真心隨緣所現，也依真心作為自體，如像不離鏡，波不離水。如下文所說：『我常說，色心諸緣及心所使諸所緣法，唯心所現，外至山河虛空大地，都是妙明真心中之物。』所以說『因心成體』。二是就自性不變而顯真心，分為兩部分：一是舉例說明。
阿難，如果所有世界的一切事物，其中乃至草葉、絲縷的結合，追究它的根源，都有體性。縱然是虛空，也有名貌。世間虛妄的存在，不出色和空。色法中
【English Translation】 English version: However, Ānanda was not truly ignorant; it was merely that people in the degenerate age often made such calculations, considering the deluded mind to be the Buddha-mind. Those who are deluded are numerous and difficult to enlighten quickly, hence the repeated doubts and requests for the Buddha's exposition. Next, the Thus Come One formally reveals the true mind, in two parts: first, revealing the true mind through conditioned arising in phenomena.
At that time, the World Honored One expounded to Ānanda and all the assembly, desiring to enable their minds to enter the realm of the Unborn Dharma-kṣānti (Wúshēng Fǎrěn), and upon the lion throne, he stroked Ānanda's crown and told him: This is a comforting head-patting. Ānanda had doubts, thinking it was without mind. Now, if it is expounded, he will surely know that the true mind pervades all places, implicitly aligning with this principle, understanding that all dharmas are unborn, and the approval is determined, called the Unborn Dharma-kṣānti. When this kṣānti is obtained, all Dharma-gates are penetrated, and all Buddha-dharmas are accomplished. This is no small matter, so the Buddha comforted him, alerting his intention, therefore stroking his crown.
The Thus Come One often says that all dharmas that arise are solely manifested by the mind. All causes and effects, worlds, and even motes of dust, are established as entities by the mind. Comprehensively encompassing form and mind, hence 'all dharmas.' There is no other place of arising, hence 'solely the mind.' The arising of this dharma is due to the Thusness not guarding its own nature as the cause, and beginningless deluded thoughts as the condition. Cause and condition harmonizing, it becomes the Ālaya-consciousness, from which the roots, body, seeds, and container-world are transformed, like waves arising from water, like images appearing in a mirror, hence 'solely manifested by the mind.' 'All causes and effects' specifically refers to the direct retribution, encompassing both sages and ordinary beings, hence 'all worlds.' 'Motes of dust' specifically refers to the dependent retribution, and the word 'all' also extends to this. Since it is manifested by the true mind following conditions, it also relies on the true mind as its own entity, like an image not separate from the mirror, waves not separate from water. As the following text says: 'I often say that form, mind, all conditions, and all dharmas caused by the mind, are solely manifested by the mind, outwardly to mountains, rivers, empty space, and the great earth, all are objects within the wondrously bright true mind.' Hence 'established as entities by the mind.' Second, revealing the true mind through the unchanging nature, in two parts: first, giving an example.
Ānanda, if all things in all worlds, even blades of grass and the knots of threads, tracing their origins, all have substance. Even empty space has a name and appearance. The illusory existence of the world does not go beyond form and emptiness. Within form
小者。草葉縷結。草葉有根種。縷結因絲麻。太清為名。顯色是貌。妄相尚爾。況真心耶 二正顯。
何況清凈妙凈明心性一切心。而自無體 清凈揀異妄染。妙凈明心。即三德具足。靈鑒無昧也。雖能隨緣成一切法而一切法不能變動。若變動者即無諸法。以不變故為諸法性。如鏡現像不為像變。若為像變。則不能現一切諸像。以不變故為像所依。此亦如是。故云性一切也。豈得妄想不實真亦無體。故此責云而自無體也 三重破執情二。一就執定其有性。
若汝執吝分別覺觀所了知性。必為心者 牒其所執也。堅守不捨。故云執吝。思惟尋伺藉緣托塵。如劃水印空隨手即滅。汝必以此為真性者。下即語云。
此心即應離諸一切色香味觸諸塵事業。別有全性 定其有性也。色香等即是事境。有牽心用。故名為業。既因境有。自性元無。若保為真。離塵應在 二就因顯其唯塵二。一正示唯塵二。一例對五塵顯。
如汝今者承聽我法。此則因聲而有分別 因聲分別。全性元無。色香味觸例此可見 二單就法塵顯。
縱滅一切見聞覺知。內守幽閑。猶為法塵分別影事 五境不對。明瞭不行。既絕外緣。故云內守幽閑也。當爾之時。不無分別。若便將此內分別心為全性者。此亦非理。而不知此全
由第六法塵影像事境所發。亦非全性。乃是意識在獨散位。比量別緣。取獨影境。非是明瞭同五所取。故云縱滅見聞覺知也 二遣其自揣二。一塵亡體在容是真常。
我非敕汝執為非心 我今非是不徇理道強制敕汝執為非心。意顯如來言無抂逼也。
但汝於心微細揣摩 但猶獨也。此觀不由他人獨于自心諦審揣度研摩理道也。此即理長即就。何必求人矣。
若離前塵。有分別性。即真汝心 若汝研窮此分別體。離六塵外實有性者。我即容許是汝真心。世人只知即心是佛。曾不子細度量。此心剎那變異。猶如猿猴害馬。紛然亂想無暫停時。故楞伽云。當於靜處。觀此妄想流注生滅。凡夫不覺。妄謂不動。故下經云。如瀑流水。望如恬靜。流急不見。非是無流。起信亦云。一切眾生不名為覺。以從本已來念念相續未曾離念。故說無始無明故佛再令微細揣摩。揩定真偽 二境去心空足彰虛妄二。一正示。
若分別性離塵無體。斯則前塵分別影事 若離前塵。無此分別。足顯分別宛是妄想。自性本無。屬於前塵。故可名為分別影事。如下文云。若真汝心。則無所去。云何離聲無分別性。斯則豈唯聲分別心。分別我容。離諸色相無分別性 二釋成。
塵非常住。若變滅時。此心則同龜毛兔角 心
【現代漢語翻譯】 現代漢語譯本：由第六法塵（指色、聲、香、味、觸、法中的「法」，此處指意識所緣的對象）影像事境所引發的分別，並非完全是自性的作用，而是意識在獨散的狀態下，通過比量（類比推理）來分別緣取獨影境（意識單獨產生的虛幻影像）。這與五根（眼、耳、鼻、舌、身）所取的明瞭境象不同。所以說，即使見聞覺知的功能停止，這種分別仍然存在。 我並非命令你一定認為它不是真心。我今天並非不講道理，強迫你認為它不是真心。這是爲了表明如來的教誨並非強迫。 只是要你在內心仔細地揣摩。『但』是獨自的意思。這種觀察不是依靠他人，而是獨自在自己的內心仔細地審視、揣度、研究理道。如果理上站得住腳，那就依從它，何必求助於別人呢？ 如果離開前塵（指六塵），還有分別的自性，那才是你的真心。如果你們研究窮盡這個分別的本體，發現它離開六塵之外確實存在自性，我就認可那是你的真心。世人只知道『即心是佛』，卻不仔細地衡量，這顆心剎那變異，就像猿猴擾亂馬群一樣，紛亂的念頭沒有停歇的時候。所以《楞伽經》說：『應當在安靜的地方，觀察這妄想的流注生滅。』凡夫不覺察，錯誤地認為它是不動的。所以下面的經文說：『如瀑布流水，看起來好像很平靜，水流湍急卻看不出來，但不是沒有水流。』《起信論》也說：『一切眾生不名為覺，因為從本來到現在，唸唸相續，未曾離開念頭。』所以說無始無明。因此佛再次讓人仔細揣摩，確定真偽。 如果分別的自性離開塵境就沒有本體，那麼這只是前塵的分別影像。如果離開前塵，就沒有這種分別，就足以顯示分別完全是妄想，自性本來就沒有，屬於前塵。所以可以稱為分別影事。如下文所說：『如果真是你的真心，那就無所來去。』怎麼能說離開聲音就沒有分別的自性呢？那麼，難道只有聲音的分別心是這樣嗎？分別我的容貌，離開各種色相就沒有分別的自性。 塵境不是永恒存在的，如果變滅的時候，這顆心就如同龜毛兔角一樣，根本不存在。
【English Translation】 English version: This differentiation arises from the images and circumstances of the sixth Dharma-dust (referring to 'Dharma' among the forms, sounds, smells, tastes, textures, and Dharmas, here meaning the object of consciousness). It is not entirely the function of inherent nature, but rather the consciousness in a state of isolation, using analogy to separately grasp the solitary image realm (illusory images produced solely by consciousness). This is different from the clear perceptions taken by the five senses (eyes, ears, nose, tongue, body). Therefore, it is said that even if the functions of seeing, hearing, feeling, and knowing cease, this differentiation still exists. I am not ordering you to definitely consider it not to be your true mind. Today, I am not being unreasonable, forcing you to consider it not to be your true mind. This is to show that the Tathagata's teachings are not coercive. But you should carefully ponder within your own mind. 'But' means alone. This observation does not rely on others, but rather alone in your own mind, carefully examining, pondering, and studying the principles. If it stands on reason, then follow it, why seek help from others? If, apart from the dusts (referring to the six dusts), there is still a differentiating nature, then that is your true mind. If you thoroughly investigate this differentiating entity and find that it truly exists apart from the six dusts, then I will acknowledge that as your true mind. People only know 'mind is Buddha,' but they do not carefully measure it. This mind changes in an instant, like monkeys disturbing a herd of horses, chaotic thoughts without a moment's pause. Therefore, the Lankavatara Sutra says: 'One should observe the flow of arising and ceasing of these deluded thoughts in a quiet place.' Ordinary people do not realize this and mistakenly think it is still. Therefore, the following sutra says: 'Like a waterfall, it looks calm, but the current is rapid and cannot be seen, but it is not that there is no current.' The Awakening of Faith also says: 'All sentient beings are not called awakened because from the beginning until now, thoughts have continued without ceasing.' Therefore, it is said to be beginningless ignorance. Therefore, the Buddha again asks people to carefully ponder and determine the truth from the false. If the differentiating nature has no substance apart from the dusts, then it is merely a differentiating image of the dusts. If there is no such differentiation apart from the dusts, then it is sufficient to show that differentiation is entirely delusion, and the inherent nature originally does not exist and belongs to the dusts. Therefore, it can be called a differentiating image. As the following text says: 'If it is truly your true mind, then it has no coming or going.' How can it be said that there is no differentiating nature apart from sound? Then, is it only the differentiating mind of sound that is like this? Differentiating my appearance, apart from various forms, there is no differentiating nature. The dusts are not eternally existent. If they change and perish, then this mind is like a tortoise's hair or a rabbit's horn, non-existent.
因塵有。塵屬無常。塵既無常。必歸變滅。皮之不存。毛將安附。
則汝法身同於斷滅。其誰修證無生法忍 若汝堅執無常之心是真性者。應合法身同於斷滅。以法身體即真性故。法身若斷。依何修行。證無生忍。若瞭如來藏心。本週法界本無生滅。含裹十方。寧有方所。凡夫身心。如影如像。執此影像。為佛性者。一何鄙哉 四彰其自失。
即時。阿難與諸大眾。默然自失 初聞佛斥此非汝心。則驚疑設難。將謂無心。洎乎顯示清凈妙明性一切心本來遍圓。而為世界因果微塵平等體性。佛雖開示。又恐久執尚堅。再約緣塵。重研妄想。離塵無體。豈是元真。苦堅執不融。法身應斷。修證法忍必無所依。阿難雖未悟真。且知執妄是失。故云默然自失 三結示執妄過失。
佛告阿難。世間一切諸修學人。現前雖成九次第定。不得漏盡成阿羅漢 四禪四空。及滅受想。名為九定。通名次第者。若入禪時。智慧深利。能從一禪入一禪。心心相續。更無異念可間雜故。然修此定。能成無漏。今言不得漏盡者。乃通指世間有漏心修欲界未至及四禪四空定耳。凡夫修禪。多生味著。隨禪感果。不出三界。故非無漏。非別指于滅盡等九。亦可別斥前之九定。雖通無漏。俱是不了。問既修此定。能得無漏。何故經云
不得漏盡成阿羅漢。答此明不得大乘阿羅漢也。纓絡經中。初歡喜地名鳩摩羅伽。秦言逆流。乃至七地名阿羅漢。秦言過三有。故知。今言不得漏盡。乃指不斷二障之漏不證大乘羅漢也。況究竟無學。佛地始稱。故佛三號有阿羅訶也。
皆由執此生死妄想誤為真實。是故。汝今雖得多聞不成聖果 若了真妄。達法界性。見與見緣。以現前境。元我覺明。終不誤執生死根本以為真實。由是不辨認妄為真。久處輪迴。不成聖果。然阿難亦得初果。以未究竟。故云未得。若約大乘。故無所惑。二破妄見明真見者。由前佛問入道發心。遂答。因睹如來勝相。由眼觀見。心生愛樂。洎乎舉拳再問。復云耀我心目。七處徴詰。三疑拒抗。但且論心。未言其見。蓋心為萬法之源。見為六根之首。心有真妄。見具正邪。故前破妄心顯如來藏。即一真法界離緣絕相是所觀境。境既已說。次明能觀之智。智即是慧。慧用差別說名為見。見有正邪故須料揀。故下文云。唯愿如來開我道眼得清凈眼等。此蓋先體後用。法如是也。然體用二法不相舍離。體是即用之體。用是即體之用。故前後經文。明心則約見而辨。顯見則就心而論。故知一法義分二也。文三。一承前開示責己求哀二。一責己無修二。一正敘。
阿難聞已。重複悲淚。
五體投地。長跪合掌 責己內重。涕淚外形。拜而復跪。冀聞正說。
而白佛言。自我從佛發心出家。恃佛威神。常自思惟無勞我修。將謂如來惠我三昧。不知身心本不相代。失我本心。雖身出家。心不入道 初心入道。罔解克修。恃賴親因。將惠正受。豈知身戒雖從佛得。心定宜當自證。木不相代斯之謂歟。涅槃云。汝諸比丘。身雖出家。而未曾染大乘法服。雖復乞食經歷多年。初未曾求大乘法食。衣嚴法體。食資慧命。不識本常衣食俱失 二喻顯。
譬如窮子舍父逃逝。今日乃知 窮子舍父喻也。絕無功德法財以養法身慧命。故云窮子。不識本真。背清凈覺。故云舍父。輪轉五道。往而不返。故云逃逝。因佛指示。方知過誤。故云今日乃知。
雖有多聞。若不修行。與不聞等。如人說食終不能飽 說食不飽喻也。前法后喻。合之可知。夫修行者。必須內修理觀外助多聞。如人有目日光明照見種種色。若偏文字不習觀門。說食何異。故大論云。有慧無多聞。是不知實相。譬如大暗中有目無所睹。多聞無智慧。亦不知實相。譬如大明中有燈而無目。多聞利智慧。是所說應受。無聞無智慧。譬如人身牛 二述迷求解。
世尊。我等今者二障所纏。良由不知寂常心性 煩惱所知。名為二障。由煩
【現代漢語翻譯】 現代漢語譯本：五體投地（佛教的一種最敬禮節，全身俯伏于地）。長跪合掌，深深地責備自己內心，涕淚交流於外表。拜了又跪，希望能夠聽聞真正的佛法。
然後（我）稟告佛說：『自從我跟隨佛陀發心出家以來，仗恃著佛陀的威神之力，常常自己思量著無需自己修行，以為如來會恩賜我三昧（佛教的禪定境界）。卻不知道身和心本來就不能互相代替，失去了我的本心。雖然身體出家了，心卻沒有入道。最初發心入道時，不明白如何克制和修行，依賴著親近善知識的因緣，以為會得到真正的證悟。哪裡知道身所受的戒律雖然是從佛陀那裡得到的，心地的禪定應該自己去證得。木頭不能互相代替，說的就是這個道理啊！』《涅槃經》中說：『你們這些比丘，身體雖然出家了，卻未曾沾染大乘佛法的法服；雖然乞食經歷多年，卻從未曾尋求大乘佛法的法食。法衣莊嚴法身，法食滋養慧命，不認識根本常住的自性，法衣和法食都會失去。』這是用兩個比喻來顯明。
『譬如一個窮困的兒子，捨棄父親逃離遠去，今天才知道（自己的錯誤）。』這是用窮子捨棄父親來比喻。完全沒有功德法財來供養法身慧命，所以說是窮子。不認識本來的真性，背離清凈的覺性，所以說是捨棄父親。在五道中輪迴，一去不返，所以說是逃離遠去。因為佛陀的指示，才知曉過去的錯誤，所以說是今天才知道。
『雖然聽聞了很多佛法，如果不去修行，就和沒有聽聞一樣。如同一個人說食物，始終不能飽腹。』這是用說食物不能飽腹來比喻。前面的經文是法，後面的是比喻，合起來就可以明白。修行的人，必須內在修習理觀，外在藉助多聞。如同人有眼睛，在日光照耀下能看見種種顏色。如果偏重文字而不學習觀行法門，和只是說說食物有什麼區別呢？所以《大智度論》中說：『有智慧而沒有多聞，就不能知道實相，譬如在大黑暗中有眼睛卻什麼也看不見。多聞而沒有智慧，也不能知道實相，譬如在大光明中有燈卻沒有眼睛。多聞並且有利的智慧，所說的話才應該被接受。沒有多聞也沒有智慧，譬如人身牛。』這是再次陳述迷惑，求解脫。
『世尊，我們現在被兩種障礙所纏縛，實在是因為不知道寂靜常住的心性。』煩惱障和所知障，稱為兩種障礙。因為煩惱
【English Translation】 English version: Prostrating with the five limbs (a Buddhist gesture of utmost reverence, with the forehead, two hands, and two knees touching the ground). Kneeling with palms together, deeply blaming myself inwardly, tears streaming down my face outwardly. Bowing and kneeling again, hoping to hear the true Dharma.
Then (I) said to the Buddha: 'Since I followed the Buddha's mind to renounce the household life, relying on the Buddha's majestic power, I often thought to myself that there was no need for me to cultivate, thinking that the Tathagata would bestow Samadhi (a state of meditative consciousness in Buddhism) upon me. But I did not know that the body and mind could not replace each other, and I lost my original mind. Although my body has left the household life, my mind has not entered the Path. When I first aspired to enter the Path, I did not understand how to restrain and cultivate myself, relying on the causes of being close to good teachers, thinking that I would receive true enlightenment. How could I know that although the precepts received by the body were obtained from the Buddha, the Samadhi of the mind should be self-realized. Wood cannot replace each other, that's what it means! ' The Nirvana Sutra says: 'You monks, although your bodies have left the household life, you have never been stained with the Dharma robes of the Mahayana; although you have been begging for food for many years, you have never sought the Dharma food of the Mahayana. The Dharma robe adorns the Dharma body, and the Dharma food nourishes the wisdom life. If you do not recognize the fundamental permanent nature, both the Dharma robe and the Dharma food will be lost.' This is to illustrate with two metaphors.
'For example, a poor son abandons his father and flees far away, and today he realizes (his mistake).' This is a metaphor for a poor son abandoning his father. Completely without merit and Dharma wealth to support the Dharma body and wisdom life, so it is called a poor son. Not recognizing the original true nature, turning away from pure awareness, so it is called abandoning the father. Reincarnating in the five paths, going and not returning, so it is called fleeing far away. Because of the Buddha's instructions, he realized his past mistakes, so it is said that he knows it today.
'Although one has heard a lot of Dharma, if one does not practice it, it is the same as not hearing it. It is like a person talking about food, but never being full.' This is a metaphor for talking about food without being full. The previous sutra is the Dharma, and the latter is the metaphor, which can be understood when combined. A practitioner must cultivate the principle of contemplation internally and assist with extensive learning externally. It is like a person with eyes who can see all kinds of colors in the sunlight. If one focuses on the words and does not learn the methods of contemplation, what is the difference between talking about food? Therefore, the Great Treatise on Wisdom says: 'Having wisdom without extensive learning is not knowing the true nature, like having eyes in great darkness but seeing nothing. Having extensive learning without wisdom is also not knowing the true nature, like having a lamp in great light but no eyes. Extensive learning and beneficial wisdom, what is said should be accepted. Without learning and without wisdom, like a human body cow.' This is to state the confusion again and seek liberation.
'World Honored One, we are now entangled by two obstacles, really because we do not know the nature of the silent and permanent mind.' The afflictive obscuration and the cognitive obscuration are called two obstacles. Because of afflictions
惱障障心。心不解脫。造業受報。由所知障障慧。慧不解脫。迷法空理。不知諸法性相。若了本性常寂諸法元空。自然擾惱不生。業性不結。誰曰生死。誰為涅槃。涅槃生死猶如昨夢。今為所縛。實為不知。二障名體。如常所辨也。
惟愿如來。哀愍窮露。發妙明心。開我道眼 無財之極曰窮。無上可覆曰露。既無功德法財。非窮如何。既無權實父母。非露如何。發妙明心。破煩惱障也。開我道眼。破所知障也。既開道眼。見性明心。二障若亡。二執隨遣。者成住地。遠至妙覺。善哉妙請。不亦至哉 二放光灌頂許為宣說二。一放光灌頂。
即時如來從胸萬字涌出寶光 前光從口。此光從胸者。前文從說顯心。此文從心發見。萬字者。表無漏性德。梵云阿悉底迦。此云有樂。即是吉祥勝德之相。有此相者。必受安樂。則天長壽二年。權制此字。安於天樞。其形如此。卍音為萬字。佛胸前有此之形。然八種相中。此當第一。謂吉祥萬德之所集也。
其光晃昱。有百千色。十方微塵普佛世界一時周遍。遍灌十方所有寶剎諸如來頂。旋至阿難及諸大眾 體既具德。用不離體。用亦具德。故云有百千色。一時周遍者。無漏凈眼。普見十方。智照無遺。微塵皆遍。遍灌佛頂智果必同。及諸大眾乘因不二 二許
【現代漢語翻譯】 現代漢語譯本： 煩惱障和所知障矇蔽了心性，導致心無法解脫。因為造業而承受果報，這是由於所知障遮蔽了智慧，使智慧無法解脫。因為迷惑於法空的道理，所以不瞭解諸法的體性和現象。如果能夠明瞭萬法的本性是恒常寂靜的，萬法原本是空性的，那麼自然就不會產生擾亂和煩惱，業的性質也不會凝結。這樣，誰會說有生死呢？誰又會說有涅槃呢？涅槃和生死就像昨天的夢一樣。現在之所以被束縛，實在是因為不瞭解這兩種障礙的名稱和體性，這些道理在平常已經辨析得很清楚了。
只希望如來能夠慈悲憐憫我這個窮困潦倒的人，啓發我微妙光明的覺悟之心，開啟我的智慧之眼（道眼）。「無財之極」叫做窮，「無上可覆」叫做露。既然沒有功德和法財，怎麼能不窮困呢？既然沒有權實二智的父母，怎麼能不暴露呢？啓發微妙光明的覺悟之心，是爲了破除煩惱障。開啟我的智慧之眼，是爲了破除所知障。既然開啟了智慧之眼，就能明心見性。兩種障礙如果消亡，兩種執著也隨之遣除。這樣就能成就住地，遠遠地到達妙覺的境界。這個美妙的請求真是太好了，不是非常恰當嗎？
下面是如來答應放光灌頂，並允許為阿難宣說佛法（分為兩部分）。第一部分是放光灌頂。
就在這時，如來從胸前的萬字（梵文為阿悉底迦，意為有樂，是吉祥勝德的象徵）中涌出寶光。前面的光是從口中發出的，這道光是從胸前發出的，是因為前文是從言說來顯明心性，而本文是從心性來顯發見地。「萬字」代表無漏的自性功德。有這種相的人，必定會得到安樂。武則天在長壽二年，曾經權且制定這個字，安放在天樞上，形狀就是這樣。卍音讀作萬字。佛的胸前有這種形狀，在八種瑞相中，這應當是第一種，意思是吉祥萬德聚集的地方。
這道光芒閃耀明亮，有成百上千種顏色，一時之間周遍十方微塵數般的普佛世界，普遍灌注到十方所有寶剎中諸位如來的頭頂，然後迴旋到阿難以及各位大眾的頭頂。體性既然具備功德，作用就不會離開體性，作用也具備功德，所以說有成百上千種顏色。一時之間周遍，是因為無漏的清凈之眼，能夠普遍見到十方，智慧的照耀沒有遺漏，即使是微塵也都能周遍。普遍灌注到諸佛的頭頂，意味著智果必定相同。灌注到各位大眾的頭頂，意味著乘因不會有二致。 第二部分是如來允許宣說佛法。
【English Translation】 English version: The afflictive obscurations (Klesha-avarana) and cognitive obscurations (Jnana-avarana) obscure the mind, causing it to be unable to liberate itself. Because of creating karma and receiving retribution, it is due to the cognitive obscurations obscuring wisdom, making wisdom unable to liberate itself. Because of being deluded by the principle of emptiness of phenomena, one does not understand the nature and characteristics of all phenomena. If one can understand that the inherent nature of all phenomena is eternally tranquil and that all phenomena are originally empty, then naturally disturbances and afflictions will not arise, and the nature of karma will not solidify. In this case, who would speak of birth and death? Who would speak of Nirvana? Nirvana and birth and death are like yesterday's dream. The reason for being bound now is truly because of not understanding the names and nature of these two obscurations, which have been clearly distinguished in ordinary times.
I only hope that the Tathagata can have compassion and pity on me, a poor and destitute person, to inspire my mind of subtle and bright enlightenment, and to open my eye of wisdom (Dao-yan). 'The extreme of having no wealth' is called poverty, and 'having nothing above to cover' is called destitution. Since there is no merit and Dharma wealth, how can one not be poor? Since there are no parents of provisional and ultimate wisdom, how can one not be exposed? Inspiring the mind of subtle and bright enlightenment is to break through the afflictive obscurations. Opening my eye of wisdom is to break through the cognitive obscurations. Since the eye of wisdom is opened, one can see the nature and understand the mind. If the two obscurations disappear, the two attachments will also be eliminated. In this way, one can accomplish the stage of abiding and reach the realm of wonderful enlightenment far away. This wonderful request is truly excellent, is it not very appropriate?
The following is the Tathagata agreeing to emit light and bestow empowerment, and allowing to expound the Dharma for Ananda (divided into two parts). The first part is emitting light and bestowing empowerment.
At that moment, the Tathagata emitted a precious light from the swastika (Sanskrit: Asitika, meaning having joy, a symbol of auspicious and virtuous qualities) on his chest. The previous light came from the mouth, and this light came from the chest, because the previous text was to reveal the mind from speech, while this text is to reveal the view from the mind. The 'swastika' represents the unconditioned inherent virtues. A person with this mark will surely receive peace and happiness. Empress Wu Zetian once temporarily established this character in the second year of Changshou and placed it on the Tianshu, and the shape is like this. The sound of 卍 is read as 'wanzi'. The Buddha has this shape on his chest, and among the eight auspicious signs, this should be the first, meaning the place where auspicious and virtuous qualities gather.
This light was shining brightly, with hundreds of thousands of colors, and in an instant, it pervaded the ten directions of countless Buddha worlds, universally pouring into the crowns of all the Tathagatas in the precious lands of the ten directions, and then revolved to the crowns of Ananda and all the assembly. Since the nature possesses virtues, the function will not leave the nature, and the function also possesses virtues, so it is said that there are hundreds of thousands of colors. Pervading in an instant is because the unconditioned pure eye can universally see the ten directions, and the illumination of wisdom has no omissions, even the dust motes can be pervaded. Universally pouring into the crowns of the Buddhas means that the fruit of wisdom must be the same. Pouring into the crowns of all the assembly means that the cause and condition of the vehicle will not be different. The second part is the Tathagata allowing to expound the Dharma.
為開顯。
告阿難言。吾今為汝。建大法幢。亦令十方一切眾生。獲妙微密性凈明心。得清凈眼 根本智性因茲顯發能建大義。名大法幢。三德秘藏不縱橫並別。故云妙。十地見之如隔羅縠。故曰微。惟佛與佛乃能究盡。故曰密。心即體也。眼即用也 三約破執廣辨見性二。一且示見性惟心二。一舉前問答引出常情二。一舉前所答問其因由二。一問因。
阿難。汝先答我見光明拳。此拳光明。因何所有。云何成拳。汝將誰見 此問有三。正在誰見。余即兼耳 二答由。
阿難言。由佛全體閻浮檀金。赩如寶山。清凈所生。故有光明。我實眼觀。五輪指端屈握示人。故有拳相 先光。次見。后拳也。不從問次者。文便故也。閻浮檀金。正云染部捺陀。此西域河名。其河近其樹。其金出彼河。此則河因樹名。金因河稱也。或云。閻浮果汁。點物成金。因流入河。染刀為金也。其色赤黃。兼帶紫焰故也。觀經疏說。閻浮檀金。超過紫磨金色百千萬倍。唯聖所知。佛身光明猶如聚目。紫磨必不如此。赩許力反。大赤色也。
二且約無拳。例其無見二。一約無拳以例問二。一舌語。
佛告阿難。如來今日實言告汝。諸有智者。要以譬喻而得開悟 無智之人。縱喻難明。故舉智者因喻開悟 二正例
【現代漢語翻譯】 現代漢語譯本： 爲了開顯。
告訴阿難（Ananda，佛陀的十大弟子之一）說：『我現在為你建立大法幢（Dharma Dhvaja，象徵佛法勝利的旗幟），也讓十方一切眾生，獲得微妙秘密、本性清凈光明的真心，得到清凈的佛眼。』根本智性因此顯發，能建立大義，名為大法幢。法身、般若、解脫三德秘藏，不縱橫並列，而是圓融一體，所以說是『妙』。十地菩薩見之，如同隔著薄紗，所以說是『微』。只有佛與佛才能究竟通達，所以說是『密』。心就是體，眼就是用。下面將從破除執著的角度，廣泛辨析見性，分為兩部分。第一部分，先說明見性唯心。又分為兩部分。第一部分，舉出之前的問答，引出常情。又分為兩部分。第一部分，舉出之前所回答的內容，詢問其中的原因。又分為兩部分。第一部分，詢問原因。
『阿難，你先前回答我，看見光明拳。這個拳頭的光明，因何而有？如何形成拳頭？你用什麼看見的？』這裡有三個問題，重點在於『用什麼看見的』，其餘兩個問題是兼帶提及。
第二部分，回答原因。
阿難回答說：『因為佛陀的全體身軀，如同閻浮檀金（Jambudvipa gold，一種珍貴的金色），紅得像寶山，由清凈所生，所以有光明。我確實是用眼睛看見的。五根手指的指端彎曲握緊，向人展示，所以有拳頭的形狀。』先說光明，再說看見，最後說拳頭。不按照提問的順序，是爲了行文方便。閻浮檀金，正確的說法是染部捺陀。這是西域一條河的名字，這條河靠近閻浮樹，這種金子產自那條河，因此河以樹命名，金以河稱呼。或者說，閻浮果汁滴在物體上能使之變成金子，因此流入河中，染刀成金。它的顏色赤黃，兼帶紫色火焰。觀經疏中說，閻浮檀金超過紫磨金色百千萬倍，只有聖人才能知曉。佛身光明猶如眾星匯聚，紫磨金必定不能如此。赩，讀作xù，大紅色。
第二部分，假設沒有拳頭，以此為例說明沒有見性。分為兩部分。第一部分，假設沒有拳頭，以此為例提問。分為兩部分。第一部分，用言語表達。
佛告訴阿難說：『如來今天用真實的話告訴你，有智慧的人，需要用譬喻才能得到開悟。』沒有智慧的人，即使使用譬喻也難以明白，所以舉出有智慧的人，因為譬喻而開悟。
第二部分，正式舉例。
【English Translation】 English version: For the sake of revelation.
He told Ananda (one of the ten principal disciples of the Buddha): 'I am now establishing for you the great Dharma Dhvaja (banner of Dharma, symbolizing the victory of the Buddha's teachings), and also enabling all sentient beings in the ten directions to obtain the wondrous, subtle, secret, and inherently pure, bright mind, and to attain pure eyes.' The fundamental wisdom-nature is thereby revealed, capable of establishing great meaning, and is called the great Dharma Dhvaja. The three virtues (Dharmakaya, Prajna, and Vimukti) are not arranged vertically, horizontally, or separately, hence the term 'wondrous'. Bodhisattvas of the ten Bhumis (stages) see it as if through a thin veil, hence the term 'subtle'. Only Buddhas can fully comprehend it, hence the term 'secret'. The mind is the substance, and the eye is the function. Next, from the perspective of breaking attachments, the nature of seeing will be extensively analyzed in two parts. The first part explains that the nature of seeing is only the mind. This is further divided into two parts. The first part cites the previous questions and answers to introduce common understanding. This is further divided into two parts. The first part cites the previous answer and asks about the reasons. This is further divided into two parts. The first part asks about the reasons.
'Ananda, you previously answered me that you saw the light of the fist. What is the cause of the light of this fist? How is the fist formed? With what do you see?' There are three questions here, with the emphasis on 'with what do you see', and the other two questions are mentioned incidentally.
The second part answers the reasons.
Ananda replied: 'Because the entire body of the Buddha is like Jambudvipa gold (a precious type of gold), as red as a jeweled mountain, born of purity, therefore there is light. I truly see it with my eyes. The tips of the five fingers are bent and clenched, shown to people, therefore there is the appearance of a fist.' First, the light is mentioned, then the seeing, and finally the fist. The order does not follow the order of the questions for the sake of convenience in writing. Jambudvipa gold is correctly called Jambunada. This is the name of a river in the Western Regions. This river is near the Jambudvipa tree, and this gold is produced from that river. Therefore, the river is named after the tree, and the gold is named after the river. Or it is said that Jambudvipa fruit juice can turn objects into gold when dripped on them, therefore it flows into the river, dyeing knives into gold. Its color is reddish-yellow, with a purplish flame. The commentary on the Visualization Sutra says that Jambudvipa gold exceeds purple-gold by hundreds of thousands of times, and only sages can know this. The light of the Buddha's body is like a gathering of stars, and purple-gold cannot be like this. 赩 (xù) means deep red.
The second part assumes there is no fist, using this as an example to illustrate that there is no nature of seeing. Divided into two parts. The first part assumes there is no fist, using this as an example to ask questions. Divided into two parts. The first part expresses it in words.
The Buddha told Ananda: 'Today, the Tathagata tells you with truthful words that wise people need to use metaphors to attain enlightenment.' People without wisdom find it difficult to understand even with metaphors, so wise people are cited as attaining enlightenment through metaphors.
The second part formally gives an example.
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阿難。譬如我拳。若無我手。不成我拳。若無汝眼。不成汝見。以汝眼根。例我拳理。其義均不 以其情見必然故。順清而問。待其伸答。后乃奪之 二據常情以類答。
阿難言。唯然世尊。既無我眼。不成我見。例如來拳。事義相類 果然情見不出於斯。故答相類 二約盲緣境以奪破六。一奪。
佛告阿難。汝言相類。是義不然。何以故。如無手人。拳畢竟滅。彼無眼者。非見全無 意明盲雖無眼心中有見。后自釋之 二驗。
所以者何。汝試於途。詢問盲人汝何所見。彼諸盲人必來答汝。我今眼前唯見黑暗。更無他矚。以是義觀。前塵自暗。見何虧損 盲雖不見明。還能見暗。即此見暗亦名為見。故云見何虧損 三難。
阿難言。諸盲眼前唯睹黑暗。云何成見 常情見暗。不名為見。故以此難 四徴。
佛告阿難。諸盲無眼唯觀黑暗。與有眼人處於暗室。二黑有別。為無有別 徴訖五通。
如是世尊。此暗中人與彼群音。二黑校量。曾無有異 無眼見黑與有眼見黑。二見無別。故知。見即是心。不唯在眼 六釋三。一牒向執情。
阿難。若無眼人全見前黑。忽得眼光。還於前塵見種種色名眼見者 無眼見黑。有眼見塵。汝必許此是眼所見 二引燈例破。
【現代漢語翻譯】 現代漢語譯本 阿難，譬如我的拳頭，如果沒有我的手，就不能成為我的拳頭；如果沒有你的眼睛，就不能產生你的視覺。用你的眼根，來比喻我的拳頭的道理，它們的意義不相同，因為你的情見必然是這樣的。我先順著你的思路提問，等你詳細回答后，再否定它。 這是根據常情來類比回答。 阿難說：『是的，世尊。如果沒有我的眼睛，就不能產生我的視覺，例如如來的拳頭，這兩件事的道理是相似的。』果然，他的情見不出於此，所以回答說相似。 這是根據盲人與外境的因緣來破除六根。首先是破除。 佛告訴阿難：『你說相似，這個道理是不對的。為什麼呢？如果沒了手，拳頭就徹底消失了；但那些沒有眼睛的人，並非完全沒有視覺。』意思是說，盲人雖然沒有眼睛，但心中仍然有視覺，後面會自己解釋。 這是驗證。 『你可以在路上，詢問盲人你看到了什麼。那些盲人一定會回答你，我現在眼前只能看到黑暗，再沒有其他東西。』從這個意義來看，是前面的塵境自己是黑暗的，視覺有什麼虧損呢？盲人雖然看不見光明，但還能看見黑暗，看見黑暗也叫做看見，所以說視覺沒有什麼虧損。 這是責難。 阿難說：『盲人眼前只能看到黑暗，怎麼能說是看見呢？』常情認為看見黑暗，不能叫做看見，所以用這個來責難。 這是提問。 佛告訴阿難：『盲人沒有眼睛，只能看到黑暗，和有眼睛的人處於暗室中，這兩種黑暗有什麼區別？』 這是提問之後，貫通。 『如是，世尊。』這暗室中的人和那些盲人，兩種黑暗比較起來，沒有什麼不同。 沒有眼睛看見黑暗，和有眼睛看見黑暗，兩種看見沒有區別，所以知道，視覺就是心，不只是在眼睛。 這是解釋，分為三點。第一點是針對之前的執著。 阿難，如果沒有眼睛的人完全看見前面的黑暗，忽然得到了眼光，又在前面的塵境中看見各種顏色，你認為這是眼睛看見的嗎？沒有眼睛的人看見黑暗，有眼睛的人看見塵境，你一定認為這是眼睛所見。 這是用燈來比喻破除。
【English Translation】 English version Ananda, for example, my fist. If there were no hand, there would be no fist. If there were no eyes, there would be no seeing. Use your eye-faculty as an analogy to the principle of my fist. Are their meanings the same? Because your emotional view is necessarily so. First, I ask according to your line of thinking, wait for your detailed answer, and then negate it. This is answering by analogy based on common sense. Ananda said, 'Yes, World Honored One. If there were no eyes, there would be no seeing, like the Tathagata's fist. The principles of these two things are similar.' Indeed, his emotional view did not go beyond this, so he answered that they were similar. This is to refute the six senses based on the conditions of the blind and the external environment. First is refutation. The Buddha told Ananda, 'You say they are similar, but this principle is not correct. Why? If there is no hand, the fist will disappear completely; but those who have no eyes do not have no seeing at all.' It means that although the blind have no eyes, they still have seeing in their hearts, which will be explained later. This is verification. 'You can ask blind people on the road what they see. Those blind people will definitely answer you, I can only see darkness in front of me now, and nothing else.' From this meaning, it is the previous dust-environment itself that is dark, what loss is there to seeing? Although the blind cannot see light, they can still see darkness, and seeing darkness is also called seeing, so it is said that there is no loss to seeing. This is a challenge. Ananda said, 'The blind can only see darkness in front of them, how can it be called seeing?' Common sense believes that seeing darkness cannot be called seeing, so this is used to challenge. This is a question. The Buddha told Ananda, 'The blind have no eyes and can only see darkness, and people with eyes are in a dark room, what is the difference between these two darknesses?' This is to connect after asking. 'So it is, World Honored One.' The person in this dark room and those blind people, comparing the two darknesses, there is no difference. Seeing darkness without eyes and seeing darkness with eyes, there is no difference between the two seeings, so know that seeing is the mind, not just in the eyes. This is an explanation, divided into three points. The first point is aimed at the previous attachment. Ananda, if a person without eyes completely sees the darkness in front, and suddenly gets eyesight, and sees various colors in the previous dust-environment, do you think this is what the eyes see? A person without eyes sees darkness, and a person with eyes sees dust-environment, you must think that this is what the eyes see. This is using a lamp as a metaphor to refute.
彼暗中人全見前黑。忽獲燈光。亦於前塵見種種色應名燈見 此正例。無燈見黑。有燈見塵亦應許此是燈所見。
若燈見者燈能有見。自不名燈。又則燈觀。何關汝事 此縱破。設或汝許名為燈見。燈若有見應名為人。不合名燈。又若燈見。彼暗中人得燈光時。不合名見。燈自見故。應知。因燈見色。燈不名見。因眼見色。眼不是見。燈之與眼但是見緣。體非是見也 三結歸心見。
是故當知。燈能顯色。如是見者是眼非燈 舉前有眼。在暗室時。因燈顯照前塵境界眼方得見。此名眼見。
眼能顯色。如是見性是心非眼 此舉盲者得眼光時。因眼顯照前塵境界心方得見。以前例此。應知見性是心非眼也。窮其根本見性元心。遽遽相推。心為其主。余是助因。以常情只知眼見。不識是心。今此且令知其根本。未辨真妄 二廣約諸相辨釋三。一對境動搖粗論真見二。一阿難佇佛慈音。
阿難雖復得聞是言與諸大眾口已默然。心未開悟。猶冀如來慈音宣示。合掌清心。佇佛悲誨 雖知見性唯心。未識真妄。若言是妄。如來又許獲妙明心。得清凈眼。若謂是真。前文廣破非。真乃云前塵虛妄相想惑汝真性。進之又不可。退之又難明。羝羊觸蕃斯之謂矣。心既未了。口即默然。密冀如來慈音開示
【現代漢語翻譯】 現代漢語譯本： 在黑暗中的人完全只能看見眼前的黑暗。忽然獲得了燈光，才能在之前的塵境中看見種種顏色，這應該叫做燈光顯現（應名燈見）。這是一個正確的例子。沒有燈光就看不見黑暗，有了燈光才能看見塵境，也應該承認這是燈光所顯現的。 如果說是燈光能看見，那麼燈光就能有見性，自身就不應該叫做燈光了。而且燈光照見，和你的事情有什麼關係呢？這是一種縱容的駁斥。假設你允許稱之為燈光能見，燈光如果能見，就應該叫做人，不應該叫做燈光。又如果燈光能見，那麼黑暗中的人在得到燈光的時候，不應該叫做看見，因為是燈光自己在看見。應該知道，因為燈光顯現顏色，燈光不能被稱為見；因為眼睛看見顏色，眼睛本身不是見。燈光和眼睛都只是見的助緣，本體並不是見。這是第三次總結歸於心見。 因此應當知道，燈光能夠顯現顏色，這樣能看見的是眼睛而不是燈光。這是舉例說明之前有眼睛的人，在黑暗的房間里，因為燈光顯現照亮了眼前的塵境，眼睛才能夠看見，這叫做眼睛看見。 眼睛能夠顯現顏色，這樣能看見的見性是心而不是眼睛。這是舉例說明盲人得到眼光的時候，因為眼睛顯現照亮了眼前的塵境，心才能夠看見。以前面的例子類推，應該知道見性是心而不是眼睛。追究其根本，見性的根源是心。反覆推究，心是主體，其餘的都是輔助的因緣。因為常人只知道眼睛看見，不認識到是心在見。現在這裡暫且讓人知道它的根本，還沒有分辨真妄。這是第二次廣泛地用各種現象來辨別解釋，分為三個部分。第一部分是對境動搖，粗略地討論真見。第二部分是阿難等待佛陀慈悲的聲音。 阿難雖然聽聞了這些話，和所有的大眾一樣口中已經沉默，心中卻沒有開悟。仍然希望如來用慈悲的聲音宣示，合掌清凈身心，等待佛陀的悲憫教誨。雖然知道見性唯心，卻不認識什麼是真什麼是妄。如果說是虛妄的，如來又允許獲得妙明真心，得到清凈的眼睛。如果說是真實的，前面的文章又廣泛地駁斥它不是真。說是前塵虛妄的現象迷惑了你的真性，前進又不可能，後退又難以明白，就像公羊用角去頂撞籬笆一樣。心中既然沒有明白，口中就沉默了，暗中希望如來用慈悲的聲音開示。
【English Translation】 English version: Those in darkness see only the blackness before them. Suddenly, upon obtaining light, they can see various colors in the previous dust realms, which should be called 'light revealing' (應名燈見). This is a correct example. Without light, one cannot see darkness; with light, one can see dust realms. It should also be acknowledged that this is what the light reveals. If it is said that the light sees, then the light would have the nature of seeing, and it should not be called light itself. Moreover, the light's seeing, what does it have to do with you? This is a permissive refutation. Suppose you allow it to be called 'light seeing,' if the light can see, it should be called a person, not light. Furthermore, if the light sees, then when a person in darkness obtains light, it should not be called seeing, because the light itself is seeing. It should be known that because the light reveals colors, the light cannot be called seeing; because the eyes see colors, the eyes themselves are not seeing. Light and eyes are merely auxiliary conditions for seeing; their essence is not seeing. This is the third summary returning to mind-seeing. Therefore, it should be known that light can reveal colors; thus, what sees is the eye, not the light. This is an example illustrating that previously, a person with eyes, in a dark room, can see only when the light reveals and illuminates the dust realms before them; this is called eye-seeing. The eyes can reveal colors; thus, the seeing nature that can see is the mind, not the eyes. This is an example illustrating that when a blind person obtains eyesight, the mind can see because the eyes reveal and illuminate the dust realms before them. By analogy with the previous example, it should be known that the seeing nature is the mind, not the eyes. Investigating its root, the origin of the seeing nature is the mind. After repeated investigation, the mind is the primary entity, and the rest are auxiliary causes. Because ordinary people only know that the eyes see, they do not recognize that it is the mind that sees. Now, this is to temporarily let people know its root, without yet distinguishing between truth and falsehood. This is the second part, broadly using various phenomena to distinguish and explain, divided into three parts. The first part is about being moved by external conditions, roughly discussing true seeing. The second part is Ānanda awaiting the Buddha's compassionate voice. Although Ānanda heard these words, and like all the assembly, his mouth was already silent, his mind was not yet enlightened. He still hoped that the Tathāgata (如來) would proclaim with a compassionate voice, joining his palms and purifying his mind, awaiting the Buddha's compassionate teachings. Although he knew that the seeing nature is only mind, he did not recognize what is true and what is false. If it is said to be false, the Tathāgata (如來) again allows obtaining the wonderfully bright true mind, obtaining pure eyes. If it is said to be true, the previous text extensively refutes that it is not true. Saying that the false phenomena of the previous dust realms delude your true nature, advancing is impossible, and retreating is difficult to understand, like a ram butting against a fence. Since his mind had not understood, his mouth was silent, secretly hoping that the Tathāgata (如來) would proclaim with a compassionate voice.
二如來廣為開示三。一問悟客塵引其開解二。一如來問悟因由。
爾時世尊。舒兜羅綿網相光手。開五輪指。誨敕阿難及諸大眾。我初成道。于鹿園中 即波羅奈國鹿野苑中五仙所居修行處也。佛成道后先入此園。度五人耳。
為阿若多五比丘等及汝四眾。言一切眾生不成菩提及阿羅漢。皆由客塵煩惱所誤。汝等當時因何開悟今成聖果 五比丘者。謂阿若憍陳如。摩訶男。頞鞞比丘。婆提。婆敷。此五。佛初出家雪山修道。父王憶戀。遂召彼往親近承事。彼疑非真。相次捨去。同在鹿園習外道法。佛成道后。思欲先度彼勞苦者。天眼觀見在仙人苑。故往開示。三轉法輪。說生滅四諦苦集滅道。今言客塵者。即別指集諦。分別煩惱粗動如客。俱生微細難辨如塵。此俱喻煩惱障也。若下圓通陳如述證。即通大乘。客如煩惱。塵如所知。二義無在 二陳如述已領解二。一標所悟。
時憍陳那起立白佛。我今長老。于大眾中獨得解名。因悟客塵二字成果 德長臘高最初度故。名為長老。佛轉法輪。五人之中陳如先悟。佛問解否。答言已解。因得解名。悟此見修如客如塵。證得無為生空涅槃。湛然不動如主及空。因即獲果 二述所解二。一述客義。
世尊。譬如行客投寄旅亭。或宿或食。宿食事畢俶
【現代漢語翻譯】 現代漢語譯本 二、如來廣泛地開示三：一、詢問領悟客塵（煩惱）的原因，引導他們開解二：一、如來問領悟的原因。 當時世尊，舒展像兜羅綿一樣柔軟光潤的手，張開五指，告誡阿難和所有大眾：『我最初成道時，在鹿野苑中（即波羅奈國鹿野苑中五位仙人居住修行的地方。佛陀成道後首先來到這裡，度化了五個人），為阿若多五比丘等人以及你們四眾弟子，說一切眾生不能成就菩提和阿羅漢果位，都是因為客塵煩惱所迷惑。你們當時因為什麼開悟，如今成就聖果？』（五比丘指的是阿若憍陳如、摩訶男、頞鞞比丘、婆提、婆敷這五位。佛陀最初出家在雪山修行時，父王因為思念，就召他們前去親近侍奉。他們懷疑佛陀不是真心修道，就相繼離去，一同在鹿野苑學習外道之法。佛陀成道后，想要先度化這些曾經勞苦的人，用天眼觀察到他們在仙人苑，所以前去開示，三轉法輪，宣說生滅四諦——苦、集、滅、道。這裡說的『客塵』，特別指的是集諦。分別煩惱粗重動搖，像客人一樣；俱生煩惱微細難以分辨，像塵土一樣。這都是比喻煩惱障。如果下面圓通陳如陳述所證悟的，就通達大乘，客如煩惱，塵如所知，兩種含義都在其中。）二、陳如陳述自己領悟的道理二：一、標明所領悟的。 當時憍陳那起立對佛說：『我現在年長，在大眾中獨自獲得『解』這個名號，是因為領悟了『客塵』二字而成就果位。』（因為德行高、出家時間長，而且是最初被度化的，所以被稱為長老。佛陀轉法輪時，五人之中陳如首先領悟，佛陀問他是否理解，他回答說已經理解，因此得到『解』這個名號。領悟到見惑和思惑像客人和塵土一樣，證得無為的生空涅槃，湛然不動，像主人和虛空一樣，因此立即獲得果位。）二、陳述所領悟的道理二：一、陳述『客』的含義。 世尊，譬如行路的客人投宿在旅店，或者住宿或者吃飯，住宿吃飯完畢后，便收拾行李離開。
【English Translation】 English version II. The Tathagata extensively elucidates three points: 1. Questioning the cause of enlightenment regarding 'guest dust' (kleshas), guiding their understanding; 2. The Tathagata asks about the cause of enlightenment. At that time, the World Honored One extended his hand, which was as soft and radiant as 'tula' cotton, and opened his five fingers, instructing Ananda and all the assembly: 'When I first attained enlightenment, in Mrigadava (Deer Park) (that is, the place in Varanasi where the five ascetics resided and practiced. After attaining enlightenment, the Buddha first came here and liberated five people), for Ajnata-Kaundinya and the five Bhikshus, as well as your fourfold assembly, I said that all sentient beings cannot attain Bodhi and Arhatship because they are deluded by the 'guest dust' kleshas. What was the reason for your enlightenment at that time, that you now attain the holy fruit?' (The five Bhikshus refer to Ajnata-Kaundinya, Mahanama, Asvajit, Bhadrika, and Vashpa. When the Buddha first left home and practiced in the Himalayas, his father, out of longing, summoned them to attend to him. They suspected that the Buddha was not truly practicing, so they left one after another and studied non-Buddhist practices together in Mrigadava. After the Buddha attained enlightenment, he wanted to first liberate these who had toiled, and with his divine eye, he saw them in the hermitage, so he went to instruct them, turning the Dharma wheel three times, expounding the Four Noble Truths of arising and ceasing—suffering, accumulation, cessation, and the path. The 'guest dust' mentioned here specifically refers to the truth of accumulation. Differentiated kleshas are coarse and moving, like guests; innate kleshas are subtle and difficult to discern, like dust. These are both metaphors for the obstacle of kleshas. If Kaundinya below elaborates on his realization of perfect penetration, it will penetrate the Mahayana, with 'guest' being like kleshas and 'dust' being like what is known, both meanings are included.) 2. Kaundinya narrates his understanding in two parts: 1. Stating what he has understood. At that time, Kaundinya rose and said to the Buddha: 'I am now an elder, and I alone have obtained the name 'understanding' among the assembly, because I understood the two words 'guest dust' and attained the fruit.' (Because of his high virtue, long monastic life, and being the first to be liberated, he is called an elder. When the Buddha turned the Dharma wheel, Kaundinya was the first to understand among the five. The Buddha asked him if he understood, and he replied that he had understood, thus obtaining the name 'understanding'. He understood that the delusions of views and thoughts are like guests and dust, and he attained the unconditioned Nirvana of emptiness of self, which is still and unmoving, like the host and space, thus immediately obtaining the fruit.) 2. Narrating what he has understood in two parts: 1. Narrating the meaning of 'guest'. World Honored One, it is like a traveler lodging in an inn, either staying or eating. After staying and eating, they pack their bags and leave.
裝前途。不遑安住。若實主人自無攸往。如是思惟。不住名客。住名主人。以不住者名為客義 旅亭止客舍也。俶始前進。遑暇也。此明客義匆匆不暇停住。喻分別煩惱數數造業流轉五道未曾暫息。三界旅泊受果始畢又造新業。故云食宿事畢俶裝前途 二述塵義。
又如新霽清陽昇天。光入隙中。發明空中諸有塵相。塵質搖動。虛空寂然。如是思惟。澄寂名空。搖動名塵。以搖動者名為塵義。佛言如是 此舉新晴太陽高照。光入牖隙。現空中塵。搖動不息。此喻俱生煩惱微細難見。自非觀智照現。終不覺知。與身俱生。與心同事。故此煩惱體全是生滅虛妄不息。主人及空。俱喻真性不動之義。始佛問悟客塵。此欲陳如明其行相。意引。阿難聞而開解。了真見常寂身境動搖。陳如剖析。甚合佛心。故此印可言如是也 二放光屈指辨其靜搖二。一約境開合以辨見三。一引手問答。
即時。如來。于大眾中。屈五輪指。屈已復開。開已又屈。謂阿難言。汝今何見。阿難言。我見如來百寶輪掌眾中開合。問答可知 二就見推窮。
佛告阿難。汝見我手眾中開合。為是我手有開有合。為復汝見有開有合。阿難言。世尊寶手眾中開合。我見如來手自開合。非我見性自開自合 此明境有開合。見無開合 三再審動
【現代漢語翻譯】 現代漢語譯本 裝點行裝準備前行，沒有時間安頓停留。如果真正的主人本來就沒有去處，這樣思惟，不停止的叫做客人，停止的叫做主人。用不停留的來定義客人的含義。旅亭是旅客居住的房舍。俶始是開始前進的意思，遑是空閑的意思。這裡說明客人的含義是匆匆忙忙沒有時間停留，比喻分別煩惱不斷地造業，在五道中流轉沒有片刻停息。在三界中像旅客一樣寄居，承受果報完畢后又造新的業，所以說食宿完畢就裝點行裝準備前行。這是第二段，闡述塵土的含義。 又如雨後初晴，清晨的陽光升上天空，光線從縫隙中射入，顯現出空氣中各種塵埃的形狀，塵埃的本質是搖動不定的，而虛空卻是寂靜的。這樣思惟，澄澈寂靜的叫做空，搖動不定的叫做塵，用搖動不定的來定義塵土的含義。佛說：『正是這樣。』這裡舉例說明雨後初晴，太陽高照，光線從窗戶的縫隙射入，顯現出空氣中的塵埃，搖動不停。這比喻俱生煩惱微細難以察覺，如果不是用觀照的智慧來顯現，最終不會覺察到。它與身體一同出生，與心一同運作。因此，這種煩惱的本體完全是生滅虛妄、永不停息的。主人和空，都比喻真性不動的含義。開始佛陀問悟客塵，這裡是憍陳如陳述其行相，意在引導阿難聽聞后開悟，明白真性常見，身境動搖。憍陳如的剖析，非常符合佛的心意，因此佛陀印可說『正是這樣』。這是第二大段，放光屈指辨別靜止和搖動，分為兩小段。第一小段，從境的開合來辨別見性，分為三小段。第一小段，用手勢提問回答。 當時，如來在大眾之中，屈起五輪指（五輪指指五根手指），屈起之後又張開，張開之後又屈起，對阿難說：『你現在看到了什麼？』阿難說：『我看到如來您百寶輪（百寶輪指佛的手掌）的手掌在大眾之中張開又合攏。』問答的意思可以理解。這是第二小段，就見性進行推究。 佛告訴阿難：『你看到我的手在大眾之中張開又合攏，是我的手有張開有合攏，還是你看到的有張開有合攏？』阿難說：『世尊，是您的寶手在大眾之中張開又合攏，我看到的是如來的手自己在張開合攏，不是我的見性自己在張開合攏。』這裡說明境有開合，見性沒有開合。這是第三小段，再次審視動靜。
【English Translation】 English version Preparing luggage for the journey ahead, without time to settle down. If the true master inherently has nowhere to go, contemplating in this way, that which does not stay is called a guest, and that which stays is called the master. The meaning of a guest is defined by not staying. A 'travel lodge' is a dwelling for travelers. 'Chushǐ' means to begin moving forward, and 'huang' means leisure. This explains that the meaning of a guest is being hurried and having no time to stay, which is analogous to the constant creation of karma due to discriminating afflictions, and the continuous wandering in the five paths without a moment's rest. Sojourning in the three realms like a traveler, after enduring the consequences, one creates new karma again. Therefore, it is said that after finishing food and lodging, one prepares luggage for the journey ahead. This is the second section, elaborating on the meaning of dust. Furthermore, like the clear morning sun after rain, rising into the sky, light enters through gaps, revealing the various forms of dust in the air. The nature of dust is to be constantly moving, while the void is still and silent. Contemplating in this way, that which is clear and still is called emptiness, and that which is constantly moving is called dust. The meaning of dust is defined by being constantly moving. The Buddha said, 'It is just so.' This example illustrates that after the rain, the sun shines brightly, and light enters through the gaps in the window, revealing the dust in the air, constantly moving. This is analogous to the subtle and difficult-to-perceive co-arisen afflictions. If not for the illumination of contemplative wisdom, one would never realize it. It arises together with the body and operates together with the mind. Therefore, the essence of this affliction is entirely impermanent, illusory, and ceaseless. The master and emptiness both symbolize the unchanging nature of true reality. Initially, the Buddha asked about the realization of the guest and dust. Here, Ajnatakaundinya (Ajnatakaundinya refers to one of the first five disciples of the Buddha) is stating its appearance, intending to guide Ananda (Ananda refers to one of the ten principal disciples of the Buddha) to awaken upon hearing it, understanding that the true nature is constant, while the body and environment are moving. Ajnatakaundinya's analysis is very much in line with the Buddha's mind, so the Buddha affirmed it by saying, 'It is just so.' This is the second major section, distinguishing stillness and movement by emitting light and bending fingers, divided into two subsections. The first subsection distinguishes the nature of seeing from the opening and closing of the environment, divided into three sub-subsections. The first sub-subsection uses gestures to ask and answer. At that time, the Tathagata (Tathagata refers to 'the one who has thus come', a title of the Buddha) , in the midst of the assembly, bent his five wheel fingers (five wheel fingers refers to the five fingers) . After bending them, he opened them again, and after opening them, he bent them again, and said to Ananda (Ananda refers to one of the ten principal disciples of the Buddha): 'What do you see now?' Ananda said: 'I see the Tathagata's (Tathagata refers to 'the one who has thus come', a title of the Buddha) hundred-jeweled wheel (hundred-jeweled wheel refers to the Buddha's palms) palms opening and closing in the assembly.' The meaning of the question and answer can be understood. This is the second sub-subsection, investigating the nature of seeing. The Buddha told Ananda (Ananda refers to one of the ten principal disciples of the Buddha): 'You see my hands opening and closing in the assembly. Is it that my hands are opening and closing, or is it that what you see is opening and closing?' Ananda said: 'World Honored One (World Honored One is an epithet used when addressing the Buddha), it is your precious hands that are opening and closing in the assembly. What I see is the Tathagata's (Tathagata refers to 'the one who has thus come', a title of the Buddha) hands themselves opening and closing, not my own nature of seeing opening and closing.' This explains that the environment has opening and closing, but the nature of seeing does not have opening and closing. This is the third sub-subsection, re-examining movement and stillness.
靜。
佛言。誰動誰靜。阿難言。佛手不住。而我見性尚無有靜。誰為無住。佛言如是 阿難已聞客塵搖動虛空與主常自寂焉。今遇此問。例知見性無動無靜。若以動靜相形。則佛手是動。見性是靜。若只就見體所明。本不曾動。今亦無靜。此答稍符于真。故佛印言如是 二約身搖動以辨見。上來明境有開合見無動靜。此則約對外境以辨。義則易顯。向下。只於內身自分動靜。動中有不動。意明境之與身俱是生滅。而凡夫人執身執境。不了空無常。故於此造業流轉無窮。本真自性迷而不識。故圓覺經云。妄認四大為自身相。下經亦云。諸可還者自然非汝。又云云何汝今以動為身以動為境。從始洎終唸唸生滅。此等皆明身境無常見性常住也。不見性常二乘所執。不知無常。凡夫迷倒。下自雙破。至文當知。然此所明。對境對身以辨見性。一往粗淺。若原佛意。非離此見別有性常。性常真體只就此顯。以見與見緣無體可得本同空華元是妙明無生滅故。下經觀河之見亦復如是。良以。諸疑未斷。執情深重。是故。且就淺近。寄明深旨。至下文殊為問。方顯其意。學者知之。文二。一放光左右以辨頭。
如來於是從輪掌中飛一寶光在阿難右。即時阿難回首右盻。又放一光在阿難左。阿難又則回首左盻。佛告阿難。
【現代漢語翻譯】 現代漢語譯本： 靜。
佛說：『誰在動？誰是靜止的？』 阿難（Ananda，佛陀的十大弟子之一）說：『佛的手不停地動，而我所見的自性（見性，指能見之性）尚且沒有靜止的時候，那麼誰是沒有停住的呢？』 佛說：『正是這樣。』 阿難已經聽聞過客塵（客塵，比喻煩惱）搖動虛空，而主（主，指自性）常常是寂靜的。現在遇到這個問題，依此類推可知見性沒有動也沒有靜。如果用動靜來相互比較，那麼佛的手是動，見性是靜。如果只就見體的本身來說明，本來就不曾動過，現在也沒有靜止。這個回答稍微符合真實，所以佛印證說『正是這樣』。
二、通過身體的搖動來辨別見性。上面說明了境有開合，見性沒有動靜，這是就外在的境界來辨別的，意義容易顯現。下面，只就內在的身體來區分動靜，動中有不動。意思是說明境和身都是生滅的，而凡夫執著于身和境，不明白空和無常，因此在這裡造業，流轉無窮。本真的自性迷惑而不認識。所以《圓覺經》（《圓覺經》，全稱《大方廣圓覺修多羅了義經》）說：『錯誤地認為四大（四大，指地、水、火、風）是自身的相。』 下面的經文也說：『所有可以歸還的自然不是你。』 又說：『為什麼你現在以動為身，以動為境，從始至終唸唸生滅。』 這些都是說明身境無常，見性常住。不見性常是二乘（二乘，指聲聞乘和緣覺乘）所執著的，不知道無常，凡夫迷惑顛倒。下面會一起破斥。到經文時自然會明白。然而這裡所說明的，是對境對身來辨別見性，一概而言比較粗淺。如果探究佛的本意，並非離開這個見另外有性常，性常的真體只就此顯現。因為見與見緣沒有實體可以得到，本來如同空花，原本是妙明，沒有生滅的緣故。下面的經文中觀察河流的見也是這樣。實在是因為，各種疑惑沒有斷除，執著的情感深重。所以，暫且就淺近的來說明深刻的旨意。到下文文殊（文殊，即文殊菩薩，象徵智慧）提問時，才顯現出它的意思。學習的人要知道。
文二：一、放光左右來辨別頭。
如來於是從輪掌（輪掌，指佛的手掌，其紋路如輪）中放出一道寶光在阿難的右邊，當時阿難回頭向右看。又放出一道光在阿難的左邊，阿難又回頭向左看。佛告訴阿難：
【English Translation】 English version: Stillness.
The Buddha said, 'Who is moving? Who is still?' Ananda (Ananda, one of the ten principal disciples of the Buddha) said, 'The Buddha's hand is constantly moving, and even my seeing-nature (seeing-nature, referring to the nature of seeing) has no stillness. Then who is without abiding?' The Buddha said, 'Just so.' Ananda has already heard that the guest-dust (guest-dust, a metaphor for afflictions) agitates the void, while the host (host, referring to the self-nature) is always still. Now encountering this question, he can infer that the seeing-nature has neither movement nor stillness. If movement and stillness are compared relatively, then the Buddha's hand is moving, and the seeing-nature is still. If only the essence of seeing is explained, it has never moved, and now there is no stillness. This answer is somewhat in accordance with the truth, so the Buddha affirmed, 'Just so.'
Second, distinguishing the seeing-nature through the movement of the body. The above explained that the environment has opening and closing, and the seeing-nature has no movement or stillness. This is distinguished by the external environment, and the meaning is easily revealed. Below, only the internal body is used to distinguish movement and stillness, with immobility within movement. The intention is to explain that both the environment and the body are subject to birth and death, but ordinary people are attached to the body and the environment, not understanding emptiness and impermanence. Therefore, they create karma here, and the cycle of rebirth is endless. The original true nature is confused and unrecognized. Therefore, the Śūraṅgama Sūtra (Śūraṅgama Sūtra, full name The Great Buddha Crown Victory Dhāraṇī Sūtra) says, 'Mistakenly recognizing the four great elements (four great elements, referring to earth, water, fire, and wind) as the form of oneself.' The following sutra also says, 'All that can be returned is naturally not you.' It also says, 'Why do you now take movement as the body and movement as the environment, with thoughts arising and ceasing from beginning to end?' These all explain that the body and environment are impermanent, and the seeing-nature is permanent. Not seeing the permanence of the nature is what the two vehicles (two vehicles, referring to the Śrāvakayāna and Pratyekabuddhayāna) are attached to, and not knowing impermanence is the delusion of ordinary people. The following will refute both together. It will be understood when we get to the text. However, what is explained here is distinguishing the seeing-nature by the environment and the body, which is generally superficial. If we explore the Buddha's original intention, it is not that there is another permanent nature apart from this seeing. The true essence of the permanent nature is revealed only here. Because seeing and the conditions of seeing have no substance to be obtained, they are originally like empty flowers, originally wonderful brightness, without birth or death. The seeing of the river in the following sutra is also like this. It is truly because various doubts have not been eliminated, and the emotions of attachment are deep. Therefore, let us temporarily explain the profound meaning in a simple way. When Mañjuśrī (Mañjuśrī, i.e., Mañjuśrī Bodhisattva, symbolizing wisdom) asks in the following text, its meaning will be revealed. Students should know this.
Text 2: First, distinguishing the head by emitting light to the left and right.
Thereupon, the Tathagata emitted a precious light from the wheel-like palm (wheel-like palm, referring to the Buddha's palm, whose lines are like a wheel) on Ananda's right, and Ananda immediately turned his head to look to the right. Then he emitted another light on Ananda's left, and Ananda turned his head to look to the left again. The Buddha said to Ananda:
汝頭今日何因搖動。阿難言。我見如來出妙寶光來我左右。故左右觀。頭自搖動 稍知見體無動。審問不移。故言頭自搖動 二約頭搖動以明見。
阿難。汝盻佛光左右動頭。為汝頭動。為復見動。世尊。我頭自動。而我見性尚無有止。誰為搖動。佛言如是 阿離認見不移。若無相形亦無動止。故佛印可 三雙結會通責其迷失二。一雙結會通。
於是如來普告大眾。若復眾生以搖動者名之為塵。以不住者名之為客 此結陳如悟客塵。客塵動搖。俱喻煩惱。
汝觀阿難頭自動搖。見無所動。又汝觀我手自開合。見無舒捲 此結阿難答身境。手有開合。頭自動搖。身境客塵同一生滅。更無二別。應知。客必有主。塵處有空。對佛手之見。形頭動之性。未嘗動靜。豈成去來。前後會通。其揆一也 二總責迷失。
云何汝今。以動為身。以動為境。從始洎終唸唸生滅。遺失真性。顛倒行事 總責也。總責凡夫二乘無常計常常計無常。凡夫不了身境無常。妄執實有。計我我所。起惑造業流轉三界。受於一切身心大苦。尚不知生滅。豈知本如來藏。故云以動為身唸唸生滅等。此即責無常計常也。二乘雖知一切無常。而不悟知本常妙性湛然不動。故云遺失真性。既不識真。亦不辨妄。故云顛倒行事。其猶棄
【現代漢語翻譯】 現代漢語譯本 『你』的頭今天是什麼原因搖動？阿難（Ananda，佛陀的十大弟子之一）回答說：『我』看見如來（Tathagata，佛陀的稱號）放出奇妙的寶光，照耀『我』的左右，所以左右觀看，頭自己搖動。（稍微知道見性的本體是沒有動搖的，仔細審問也不會改變，所以說頭自己搖動。）二、通過頭的搖動來闡明見性。
阿難（Ananda）。『你』注視佛光左右移動頭，是『你』的頭在動，還是『你』的見性在動？世尊（World-Honored One，對佛陀的尊稱）！『我』的頭自己動，而『我』的見性尚且沒有停止，誰在搖動呢？佛說：『是這樣』。（阿難（Ananda）承認見性沒有移動，如果沒有相對的形體，也就沒有動和止。所以佛印可。）三、雙重總結會通，責備他們的迷失。一、雙重總結會通。
於是如來（Tathagata）普告大眾：如果再有眾生把搖動的東西叫做塵，把不住的東西叫做客。（這裡總結陳如（Chenru，佛教術語，指真如本性）領悟客塵。客塵動搖，都比喻煩惱。）
『你』看阿難（Ananda）的頭自己搖動，見性沒有動。又『你』看『我』的手自己張開閉合，見性沒有舒展和收縮。（這裡總結阿難（Ananda）回答身和境。手有張開閉合，頭自己搖動，身和境的客塵都是一樣的生滅，更沒有二樣的區別。應該知道，客必定有主，塵處有空。對照佛的手的開合，顯現頭動之性，未曾動靜。豈能成為去來。前後會通，其道理是一樣的。）二、總責備迷失。
為什麼『你』現在，把動的東西當作身，把動的東西當作境，從開始到結束唸唸生滅，遺失真性，顛倒行事？（這是總的責備。總責備凡夫和二乘人以無常為常，以常為無常。凡夫不瞭解身和境是無常的，妄自執著為真實存在，計較『我』和『我的』，生起迷惑，造作惡業，在三界中流轉，承受一切身心大苦。尚且不知道生滅，哪裡知道本來的如來藏（Tathagatagarbha，如來藏的含義是，一切眾生皆有如來智慧德相），所以說以動為身唸唸生滅等。這就是責備以無常為常。二乘人雖然知道一切都是無常的，卻不領悟本來的常妙之性湛然不動，所以說遺失真性。既然不認識真，也不分辨妄，所以說顛倒行事。這就好像拋棄）
【English Translation】 English version What is the reason for your head shaking today? Ananda (one of the ten principal disciples of the Buddha) replied: 'I' saw the Tathagata (title of the Buddha) emitting wonderful precious light, illuminating 'my' left and right, so 'I' looked left and right, and 'my' head shook by itself. (Slightly knowing that the substance of the seeing nature is without movement, careful questioning will not change it, so it is said that the head shakes by itself.) Two, explain the seeing nature through the shaking of the head.
Ananda. You gaze at the Buddha's light moving your head left and right. Is it your head that is moving, or is it your seeing nature that is moving? World-Honored One! My head moves by itself, and my seeing nature has not stopped, so who is shaking? The Buddha said: 'It is so.' (Ananda admits that the seeing nature has not moved. If there is no relative form, there is no movement or stillness. Therefore, the Buddha approves.) Three, double summary of convergence, blaming their delusion. One, double summary of convergence.
Then the Tathagata announced to the assembly: If there are sentient beings who call the moving things dust, and the non-abiding things guests. (This summarizes Chenru's (Buddhist term, referring to the true nature of Suchness) understanding of guest dust. The movement of guest dust is a metaphor for afflictions.)
You see Ananda's head shaking by itself, and the seeing nature is not moving. Also, you see my hand opening and closing by itself, and the seeing nature is not stretching or contracting. (This summarizes Ananda's answer about body and environment. The hand opens and closes, the head shakes by itself, and the guest dust of body and environment are the same arising and ceasing, and there is no difference. It should be known that the guest must have a host, and the dust must have space. In contrast to the Buddha's hand opening and closing, the nature of the head's movement is revealed, which has never been moving or still. How can it become coming and going? The convergence of front and back, the principle is the same.) Two, general blame for delusion.
Why do you now take the moving things as the body, and the moving things as the environment, from beginning to end, with thoughts arising and ceasing, losing the true nature, and acting perversely? (This is a general blame. It generally blames ordinary people and the two vehicles for taking impermanence as permanence and permanence as impermanence. Ordinary people do not understand that body and environment are impermanent, and falsely cling to them as real, calculating 'I' and 'mine', giving rise to delusion, creating evil karma, transmigrating in the three realms, and suffering all kinds of physical and mental suffering. They do not even know arising and ceasing, how can they know the original Tathagatagarbha (the meaning of Tathagatagarbha is that all sentient beings have the wisdom and virtues of the Tathagata), so it is said that taking the moving things as the body, with thoughts arising and ceasing, etc. This is blaming taking impermanence as permanence. Although the two vehicles know that all things are impermanent, they do not realize that the original constant and wonderful nature is still and unmoving, so it is said that they lose the true nature. Since they do not recognize the true, they also do not distinguish the false, so it is said that they act perversely. This is like abandoning)
海認浮漚者耳。
性心失真。認物為己。輪迴是中。自取流轉 結失也。不了性一切心。即是失真此斥二乘不知常也。認物為己。此指凡夫以動為身等也。下文身之與心皆是真心中所現物。執為自己。顛倒斯甚。自體不識。妄取他緣。如懷至寶于外求丐。誰之過歟。故云自取流轉。
首楞嚴義疏注經卷第一(之二) 大正藏第 39 冊 No. 1799 首楞嚴義疏注經
首楞嚴義疏注經卷第二(之一)
長水沙門子璇集
二就破顛倒漸明真見二。一且對匿王破其斷見二。一述阿難所壞愿辨真妄。
爾時阿難及諸大眾。聞佛示誨身心泰然。念無始來失卻本心妄認緣塵分別影事。今日開悟。如失乳兒忽遇慈母 悟知緣塵之心是影事。又識對境之見是不動。翻思往日。認妄失真。流浪既深。𣇲惑難曉。幸逢嘉會。遭此良時。法乳既滋。如子遇母。不亦快哉。
合掌禮佛。愿聞如來顯出身心真妄虛實現前生滅與不生滅。二發明性 前文叱責此非汝心。蓋令識妄。仍指諸法唯心所現。此又令了所現之妄本無自性元是一真。一真未嘗動搖。諸法何曾生滅。佛意欲其即妄見真。遂印對境之見元來無動。廣責認物為己性心失真。阿難罔測佛之深旨。將謂真妄二體全殊生滅之外有不
【現代漢語翻譯】 現代漢語譯本：
執著于如海面浮漚（fú ōu，水泡）般虛幻不實的現象。
自性真心迷失了真理，錯將外物認作自身，因此在輪迴中不斷流轉，這是自作自受的結果。因為不瞭解自性，將一切心都視為迷失真理，這裡是斥責二乘（聲聞和緣覺）之人不明白常住之理。將外物認作自身，這是指凡夫將動搖變化的事物當作自身等等。下文會提到，身和心都是真心中所顯現的事物，卻執著地認為是自己，這是多麼顛倒啊！不認識自己的本體，虛妄地執取外在的因緣，就像懷揣著珍寶卻向外乞討，這是誰的過錯呢？所以說是自取流轉。
《首楞嚴義疏注經》卷第一（之二） 大正藏第39冊 No. 1799 《首楞嚴義疏注經》
《首楞嚴義疏注經》卷第二（之一）
長水沙門子璇 輯
第二部分，就破除顛倒，逐漸闡明真見，分為兩點。第一點，先針對匿王（Prasenajit，波斯匿王）破除他的斷見，分為兩點。第一點，敘述阿難（Ānanda，阿難）所希望的，辨別真妄。
這時，阿難（Ānanda，阿難）和所有大眾，聽聞佛陀的教誨，身心都感到安泰。想到從無始以來，就喪失了本來的真心，虛妄地將攀緣外塵的分別影像當作真實。今天終於開悟，就像丟失乳汁的嬰兒忽然遇到了慈母一樣。領悟到攀緣外塵的心是虛幻的影像，又認識到面對外境的見性是不動搖的。回想過去的日子，認妄為真，迷失了真性，流浪生死深遠，迷惑難以醒悟。幸好遇到了這美好的集會，遭逢這良辰吉時，佛法乳汁滋養，如同孩子遇到了母親，真是無比快樂啊！
合掌向佛禮拜，希望聽聞如來開示，顯明身心的真妄、虛實，以及現前生滅和不生滅的道理。第二點，發明自性。前文呵斥『這不是你的心』，是爲了讓人認識虛妄。仍然指出諸法都是唯心所現。這裡又讓人明白，所顯現的虛妄本來沒有自性，原本就是一真。一真從未動搖，諸法又何曾生滅？佛陀的意思是希望他們能夠即妄見真，於是印證面對外境的見性本來就沒有動搖，廣泛地責備他們認物為己，自性真心迷失真理。阿難（Ānanda，阿難）沒有領會佛陀的深意，以為真妄是完全不同的兩個實體，在生滅之外還有不生滅的。
【English Translation】 English version:
They are those who cling to fleeting phenomena like bubbles (fú ōu) on the ocean surface.
The true nature of mind loses its truth, mistaking external objects for oneself, thus endlessly transmigrating in Samsara, a self-inflicted consequence. Because they do not understand the true nature, they regard all minds as losing the truth; this rebukes those of the Two Vehicles (Śrāvakas and Pratyekabuddhas) who do not understand the principle of permanence. Mistaking external objects for oneself refers to ordinary people regarding fluctuating and changing things as themselves, and so on. The following text will mention that both body and mind are phenomena manifested from the true mind, yet they stubbornly cling to them as themselves—how inverted this is! Not recognizing one's own essence, they falsely grasp at external conditions, like carrying a treasure while begging externally. Whose fault is this? Therefore, it is said to be self-inflicted transmigration.
Shoulengyan Yishu Zhu Jing, Volume 1 (Part 2) T. 1799, Vol. 39, Shoulengyan Yishu Zhu Jing
Shoulengyan Yishu Zhu Jing, Volume 2 (Part 1)
Compiled by Śrāmaṇa Zixuan of Changshui
The second part, on gradually clarifying true vision by dispelling inversion, is divided into two points. The first point, first refuting King Prasenajit's (Prasenajit, 波斯匿王) view of annihilation, is divided into two points. The first point, describing what Ānanda (Ānanda, 阿難) hopes for, distinguishing between truth and falsehood.
At this time, Ānanda (Ānanda, 阿難) and all the assembly, hearing the Buddha's teachings, felt peace and well-being in body and mind. They reflected on how, since beginningless time, they had lost their original true mind, falsely taking the discriminating images of clinging to external dust as real. Today, they finally awakened, like a baby who had lost its milk suddenly encountering a loving mother. They realized that the mind clinging to external dust is an illusory image, and also recognized that the seeing nature facing external objects is unmoving. Recalling the past, they mistook falsehood for truth, losing their true nature, wandering in Samsara deeply, confused and difficult to awaken. Fortunately, they encountered this wonderful gathering, meeting this auspicious time, nourished by the Dharma milk, like a child meeting its mother—how joyful this is!
Joining their palms and bowing to the Buddha, they wished to hear the Tathāgata's (如來) exposition, revealing the truth and falsehood, reality and illusion of body and mind, as well as the principles of arising and ceasing and non-arising and non-ceasing in the present moment. The second point, expounding the nature. The previous text scolded 'This is not your mind' in order to make people recognize falsehood. It still pointed out that all dharmas are manifested only by the mind. Here, it further makes people understand that the manifested falsehood originally has no self-nature, and is originally one true reality. The one true reality has never moved, so how could the dharmas ever arise and cease? The Buddha's intention was to enable them to see the truth through falsehood, thus confirming that the seeing nature facing external objects is originally unmoving, extensively rebuking them for mistaking objects for themselves, and the true nature of mind losing its truth. Ānanda (Ānanda, 阿難) did not comprehend the Buddha's profound intention, thinking that truth and falsehood were two completely different entities, and that there was a non-arising and non-ceasing entity outside of arising and ceasing.
生滅。若如是者。唯心之言虛設。妄法之語徒施。逐語迷旨。終成顛倒。雖懷疑念未敢形言。故云合掌禮佛愿聞等也 二明匿王引外請證不生四。一引外敘疑。
時波斯匿王起立白佛。我昔未承諸佛誨敕。見迦旃延毗羅胝子。咸言此身死後斷滅名為涅槃 迦旃延姓也。名迦羅鳩馱。此外道執一切法亦有亦無。刪阇夜是名。毗羅胝母號。此外道起自然見。外計雖多不離斷常二見。此二皆斷見類故云。咸言斷滅。此人異計。不知業種相生。妄謂死後即是涅槃。
我雖值佛。今猶狐疑。云何發揮證知此心不生滅地。今此大眾諸有漏者咸皆愿聞 狐性多疑。凡遇冰處。聽水無聲然後方行。昔聞死後斷滅。今聞不滅不生。孰是孰非。猶豫不決。故云狐疑。匿王深體阿難所懷。知于生滅之外求不生滅。心雖密請。口不形言。故引外宗冀佛開示。近破外道斷見令知死後續生。深引阿難悟真不離生滅妄識。故云證知此心不生滅地 二述身遷改四。一問答身常不常。
佛告大王。汝身現在。今復問汝。汝此肉身為同金剛常住不朽。為復變壞。世尊。我今此身終從變滅 佛舉此問。欲顯生滅中有不生滅。如前頭自搖動見無所動 二問答未滅知滅。
佛言。大王。汝未曾滅。云何知滅。世尊。我此無常變壤之身雖未
【現代漢語翻譯】 現代漢語譯本：生滅。如果像他們所說的那樣，那麼只講『唯心』就是虛假的，妄談『法』也是徒勞的。追逐言語卻迷失了宗旨，最終會陷入顛倒。雖然心懷懷疑，但還不敢說出口，所以說合掌禮佛，希望聽聞佛的教誨。二、匿王引用外道來請求證明『不生』的道理，分為四個部分。一、引用外道的觀點來敘述自己的疑惑。
當時，波斯匿王（Prasenajit，古印度拘薩羅國國王）起身對佛說：『我過去沒有接受諸佛的教誨時，見到迦旃延（Katyayana，古印度思想家，六師外道之一）和毗羅胝子（Pilativatsa，古印度思想家，六師外道之一），他們都說此身死後就斷滅了，這就叫做涅槃（Nirvana，佛教術語，指解脫后的境界）。』迦旃延是他的姓，名叫迦羅鳩馱。此外道執著於一切法亦有亦無的觀點。刪阇夜（Sanjaya，古印度思想家，六師外道之一）是他的名字。毗羅胝是他的母親的稱號。此外道持的是自然見。外道的各種觀點雖然很多，但不離斷見和常見這兩種見解。這兩種都是斷見，所以說他們都說斷滅。這些人持有不同的見解，不知道業種相生的道理，妄想死後就是涅槃。
『我雖然遇到了佛，但現在仍然心懷狐疑。如何才能闡發並證明這個心是不生不滅的呢？現在這裡的大眾，所有還有煩惱的人，都希望聽聞。』狐貍的本性就是多疑。凡是遇到結冰的地方，都要先聽聽水聲，確定沒有聲音才敢走過去。過去聽聞死後斷滅的說法，現在聽聞不滅不生的說法，到底哪個是對的呢？所以猶豫不決，因此說心懷狐疑。匿王深刻地體會到阿難（Ananda，佛陀的十大弟子之一）的心意，知道他在生滅之外尋求不生不滅的道理。心裡雖然秘密地請求，但口裡沒有說出來，所以引用外道的觀點，希望佛能開示。近處是爲了破除外道的斷見，讓他們知道死後還有後續的生命；深層的原因是引導阿難領悟真理，明白真理不離生滅的妄識，所以說要證明這個心是不生不滅的。 二、敘述身體的遷變，分為四個部分。一、問答身體是常還是無常。
佛告訴波斯匿王：『你的身體現在還在，現在我再問你，你的這個肉身是像金剛一樣常住不朽，還是會變壞呢？』波斯匿王回答說：『世尊，我現在這個身體最終會變壞滅亡。』佛舉出這個問題，是爲了顯示生滅之中有不生不滅的道理，就像前面所說的頭自己搖動，但見性卻沒有動。 二、問答未滅如何知道滅亡。
佛說：『大王，你還沒有滅亡，怎麼知道會滅亡呢？』波斯匿王回答說：『世尊，我這個無常變壞的身體雖然還沒有
【English Translation】 English version: Birth and death. If it were as they say, then the words of 'Mind-only' would be false, and the talk of 'Dharma' would be in vain. Pursuing words but losing the meaning, one would ultimately fall into inversion. Although doubts are in mind, one dares not express them, hence the saying 'joining palms to pay homage to the Buddha, wishing to hear, etc.' Second, King Prasenajit cites externalists to request proof of non-birth, in four parts. First, citing external views to narrate doubts.
At that time, King Prasenajit rose and said to the Buddha: 'In the past, before receiving the teachings of the Buddhas, I saw Katyayana (Katyayana, an ancient Indian thinker, one of the six heretical teachers) and Pilativatsa (Pilativatsa, an ancient Indian thinker, one of the six heretical teachers), who all said that after this body dies, it is annihilated, and this is called Nirvana (Nirvana, a Buddhist term, referring to the state after liberation).' Katyayana is his surname, and his name is Kakuda Katyayana. This externalist clings to the view that all dharmas are both existent and non-existent. Sanjaya (Sanjaya, an ancient Indian thinker, one of the six heretical teachers) is his name. Pilativatsa is the title of his mother. This externalist holds the view of naturalism. Although there are many external views, they do not deviate from the two views of annihilation and permanence. These two are both annihilation views, so it is said that they all say annihilation. These people hold different views, not knowing the principle of the arising of karma seeds, and falsely imagine that death is Nirvana.
'Although I have met the Buddha, I am still doubtful. How can I expound and prove that this mind is neither born nor dies? Now, all the beings here, all those who still have afflictions, wish to hear.' The nature of foxes is suspicious. Whenever they encounter icy places, they listen for the sound of water to make sure there is no sound before they dare to walk. In the past, I heard the saying that after death there is annihilation, but now I hear the saying that there is neither birth nor death. Which one is correct? So I hesitate, therefore I say I am doubtful. King Prasenajit deeply understands Ananda's (Ananda, one of the Buddha's ten great disciples) intention, knowing that he is seeking non-birth and non-death outside of birth and death. Although he secretly requests in his heart, he does not express it in words, so he cites external views, hoping that the Buddha can enlighten him. The near reason is to break the annihilation view of the externalists, so that they know that there is a continuation of life after death; the deep reason is to guide Ananda to realize the truth, to understand that the truth is not separate from the deluded consciousness of birth and death, so it is said to prove that this mind is neither born nor dies. Second, narrating the changes of the body, in four parts. First, asking and answering whether the body is permanent or impermanent.
The Buddha said to King Prasenajit: 'Your body is still here now, now I ask you again, is your physical body like a diamond, permanent and indestructible, or will it decay?' King Prasenajit replied: 'World Honored One, my body will eventually decay and perish.' The Buddha raised this question in order to show that within birth and death there is non-birth and non-death, just like the head shaking itself as mentioned earlier, but the seeing nature does not move. Second, asking and answering how to know about perishing before it perishes.
The Buddha said: 'Great King, you have not yet perished, how do you know that you will perish?' King Prasenajit replied: 'World Honored One, although my impermanent and decaying body has not yet
曾滅。我觀現前唸唸遷謝新新不住。如火成灰漸漸銷殞殞亡不息。決知此身當從滅盡 前念滅后念生。剎那變異。如火燒薪必歸磨滅。俱舍云以諸有為法有剎那盡故 三問答老幼何貌。
佛言如是。大王。汝今生齡已從衰老。顏貌何如童子之時 王述無常唸唸遷謝。其理必然。故印如是。欲其更敘遷謝之相。以老少相比為問。十五曰童。未巾冠也。齡年也。
世尊。我昔孩孺膚腠潤澤。年至長成血氣充滿。而今頹齡。迫於衰耄。形色枯悴。精神昏昧。發白面皺逮將不久。如何見比充盛之時 始生曰孩。始行曰孺。孺濡也。言濡弱也。膚布也。布在表也。文理光美曰腠。此皆童子時相。長成謂成人之時。此從二十已上至強壯時。故云血氣充滿。頹齡即今六十有二。年齡頹朽近於七十。故云迫於衰耄。老少相異。云何世尊見此相比 四問答頓漸流年。
佛言。大王。汝之形容應不頓朽 前敘相變。今問年變。由年變故令其相變。不頓朽言。要敘漸老唸唸遷移。
王言。世尊。變化密移我誠不覺。寒暑遷流漸至於此。何以故。我年二十。雖號年少。顏貌已老初十歲時。三十之年又衰二十。於今六十又過於二。觀五十時。宛然強壯。世尊。我見密移。雖此殂落。其間流易且限十年 十年為限。粗相而
【現代漢語翻譯】 現代漢語譯本 終將滅亡。我觀察當下每一瞬間都在遷流變化，新生事物不會停駐。如同火焰化為灰燼，逐漸消散隕落，永不停息。我確信這個身體終將走向滅亡。前一念滅去，后一念生起，剎那間變異。如同火焰燃燒柴薪，最終必將歸於磨滅。《俱舍論》中說，一切有為法都有剎那壞滅的緣故。 三問答：老幼的容貌有何不同？ 佛說：正是這樣，大王。你現在的年齡已經步入衰老，容貌與童年時相比如何？ 國王陳述：萬法無常，唸唸遷流變化，這是必然的道理。所以印證『如是』。佛陀想要他進一步敘述遷流變化的表象，所以用老年和少年相比來提問。十五歲稱為童，還沒有戴帽子。齡，指年齡。 世尊，我過去還是孩童時，面板細嫩潤澤，到了成年時血氣充盈。而現在年老體衰，接近衰老，形色枯槁憔悴，精神昏沉迷糊，頭髮變白，面容佈滿皺紋，壽命將盡。怎麼能和血氣充盛的時候相比呢？ 剛出生叫做孩，開始行走叫做孺。孺，是濡的意思，指柔弱。膚，指面板。布，指分佈在外表。文理光澤美好叫做腠。這些都是童年時的樣貌。長成，指成年的時候。這裡指從二十歲以上到強壯的時候。所以說血氣充盈。頹齡，指現在六十二歲，年齡衰朽接近七十歲，所以說接近衰老。老年和少年相差很大，世尊您怎麼能讓我將兩者相比呢？ 四問答：時間流逝是頓時的還是漸進的？ 佛說：大王，你的容貌應該不是一下子就衰老的吧？ 前面敘述了容貌的變化，現在問的是年齡的變化。因為年齡變化，所以導致容貌變化。『不頓朽』的意思是，要敘述逐漸衰老，唸唸遷移的過程。 國王說：世尊，變化在不知不覺中發生，我確實沒有察覺。寒暑交替，逐漸到了現在這個年紀。這是什麼原因呢？我二十歲的時候，雖然號稱年少，但容貌已經比十歲的時候老了。三十歲的時候又比二十歲的時候衰老。現在六十二歲多了，看五十歲的時候，仍然顯得強壯。世尊，我看到這種細微的變化，雖然最終會走向死亡，但其間流逝變化的時間至少以十年為限。 以十年為限，才能看出粗略的表象。
【English Translation】 English version It will eventually perish. I observe that every moment in the present is changing and flowing, and new things do not stay. Like fire turning to ashes, gradually dissipating and falling, never ceasing. I am certain that this body will eventually perish. The previous thought disappears, and the next thought arises, changing in an instant. Like fire burning firewood, it will eventually return to annihilation. The Abhidharmakośa says that all conditioned phenomena perish in an instant. Third question and answer: What are the differences between the appearances of the old and the young? The Buddha said: That is so, Great King. Your current age has entered old age. How does your appearance compare to when you were a child? The king stated: All phenomena are impermanent, changing and flowing in every moment. This is an inevitable principle. Therefore, it confirms 'That is so.' The Buddha wanted him to further describe the appearance of change and flow, so he asked by comparing old age and youth. Fifteen years old is called a child, not yet wearing a hat. Linga means age. World Honored One, when I was a child, my skin was delicate and moist, and when I reached adulthood, my blood and energy were abundant. But now I am old and weak, approaching old age, my appearance is withered and haggard, my spirit is dim and confused, my hair has turned white, my face is full of wrinkles, and my life is coming to an end. How can it be compared to when my blood and energy were abundant? Being born is called a child, and starting to walk is called Ruru. Ruru means soft, referring to being weak. Puhu refers to the skin. Puhu refers to being distributed on the outside. The texture is bright and beautiful is called Cou. These are all the appearances of childhood. Growing up refers to the time of adulthood. This refers to the time from over twenty years old to when one is strong. Therefore, it is said that blood and energy are abundant. Tuiling refers to being sixty-two years old now, and the age is decaying and approaching seventy years old, so it is said to be approaching old age. Old age and youth are very different. How can you, World Honored One, ask me to compare the two? Fourth question and answer: Is the passage of time sudden or gradual? The Buddha said: Great King, your appearance should not have aged suddenly, right? The previous narrative described the changes in appearance, and now the question is about the changes in age. Because of the changes in age, the appearance changes. The meaning of 'not suddenly decaying' is to describe the process of gradual aging and the migration of thoughts. The king said: World Honored One, the changes happened imperceptibly, and I did not notice them. The alternation of cold and heat has gradually brought me to this age. What is the reason for this? When I was twenty years old, although I was called young, my appearance was already older than when I was ten years old. At the age of thirty, I was older than at the age of twenty. Now that I am over sixty-two years old, I still look strong when I am fifty years old. World Honored One, I see this subtle change, although it will eventually lead to death, but the time of its passage and change is at least limited to ten years. Limited to ten years, one can see a rough appearance.
觀。殂往也。落猶不住也。少壯不住往而不遷也。故云殂落。流變易改也。
若復令我微細思惟。其變寧唯一紀二紀。實為年變 此以一年為限。年年變改何啻十年。十二年曰紀也。
豈唯年變。亦兼月化 此以一月為限。月月不同。不唯約年也。
何直月化。兼又日遷 何直猶不但也。此以一日為限。日日更訛。不但約月。已上從寬至狹。四限觀察。無常之相。猶是粗浮未為微細。
沉思諦觀。剎那剎那唸唸之間不得停住。故知我身終從變滅 此至細而觀也。若以沉靜其思審諦觀察。即剎那不停唸唸流變。此即微細四相遷流不息。凡夫心粗。殊不知覺。古德偈云。如以一睫毛置掌人不覺。若置眼睛上違害極不安。愚人如手掌。不覺行苦遷。智者如眼睛違。極生厭患。言剎那者時之極少也。俱舍論說。時之極少名曰剎那。時之極長名之為劫。乃至年之與月俱是時之分劑。又云。百二十剎那為一怛剎那。六十怛剎那。為一臘縛。三十臘縛為一須臾。三十須臾為一晝夜。三十晝夜為一月。十二月為一年。十二年為一紀。前約十年為限。是約一紀舉全數爾 三示性不滅三。一佛問不滅王答不知。
佛告大王。汝見變化遷改不停。悟知汝滅。亦于滅時汝知身中有不滅耶。波斯匿王合掌白佛。我
【現代漢語翻譯】 現代漢語譯本： 觀：殂（cú，死亡）往也，落猶不住也。少壯不住，往而不遷也，故云殂落。流變易改也。 若復令我微細思惟，其變寧唯一紀二紀？實為年變——此以一年為限。年年變改，何啻（hè chì，豈止）十年？十二年曰紀也。 豈唯年變，亦兼月化——此以一月為限。月月不同，不唯約年也。 何直（hé zhí，何止）月化，兼又日遷——何直猶不但也。此以一日為限。日日更訛（gēng é，變化）。不但約月。已上從寬至狹，四限觀察，無常之相，猶是粗浮，未為微細。 沉思諦觀，剎那剎那唸唸之間不得停住，故知我身終從變滅——此至細而觀也。若以沉靜其思，審諦觀察，即剎那不停，唸唸流變。此即微細四相遷流不息。凡夫心粗，殊不知覺。古德偈云：『如以一睫毛置掌人不覺，若置眼睛上違害極不安。愚人如手掌，不覺行苦遷。智者如眼睛違，極生厭患。』言剎那者，時之極少也。《俱舍論》說：『時之極少名曰剎那，時之極長名之為劫。』乃至年之與月，俱是時之分劑。又云：『百二十剎那為一怛剎那（tat剎那），六十怛剎那，為一臘縛（lava），三十臘縛為一須臾（muhūrta），三十須臾為一晝夜，三十晝夜為一月，十二月為一年，十二年為一紀。』前約十年為限，是約一紀舉全數爾。 三示性不滅三。一佛問不滅王答不知。 佛告大王：『汝見變化遷改不停，悟知汝滅，亦于滅時汝知身中有不滅耶？』波斯匿王（Prasenajit，古印度拘薩羅國國王）合掌白佛：『我……』
【English Translation】 English version: Observation: 'Cessation' means passing away. 'Decline' means not staying still. Youth and strength do not stay, they pass away without remaining. Therefore, it is called cessation and decline. 'Flowing change' means easily changing and altering. If you were to make me think deeply and subtly, would the change be only one or two cycles? In reality, it is yearly change—this is limited to one year. The yearly changes are more than just ten years. Twelve years are called a cycle. It is not only yearly change, but also monthly transformation—this is limited to one month. Each month is different, not just limited to years. It is not merely monthly transformation, but also daily alteration—'not merely' means not only. This is limited to one day. Each day changes. It is not only limited to months. The above progresses from broad to narrow, observing the four limits. The appearance of impermanence is still coarse and superficial, not yet subtle. Deeply contemplate and carefully observe, from moment to moment, thought to thought, there is no stopping. Therefore, know that my body will ultimately change and perish—this is observing to the finest detail. If you calmly and carefully observe, then there is no stopping from moment to moment, thoughts flowing and changing. This is the subtle flow of the four characteristics without ceasing. Ordinary people's minds are coarse and do not perceive it. An ancient verse says: 'If you place an eyelash on your palm, you won't notice it. But if you place it on your eye, it will be extremely uncomfortable. Fools are like the palm of the hand, not noticing the suffering of change. The wise are like the eye, extremely averse to it.' 'Moment' refers to the shortest period of time. The Abhidharma-kosa-sastra says: 'The shortest period of time is called a moment, and the longest period of time is called a kalpa.' Even years and months are divisions of time. It also says: 'One hundred and twenty moments is one tat-ksana, sixty tat-ksanas is one lava, thirty lavas is one muhūrta, thirty muhūrtas is one day and night, thirty days and nights is one month, twelve months is one year, and twelve years is one cycle.' The previous limit of ten years is about taking the full number of one cycle. Three, showing that the nature does not perish. One, the Buddha asks, the king answers that he does not know. The Buddha told the Great King: 'You see the changes and alterations without stopping, realizing your own perishing. Also, at the time of perishing, do you know that there is something imperishable within your body?' King Prasenajit (Prasenajit, King of Kosala in ancient India) put his palms together and said to the Buddha: 'I...'
實不知 生滅粗相如前可知。不生滅性亦在汝身。汝知之否。匿王舉外敘疑。俾欲世尊明示。今蒙佛問。故答不知 二許示無生廣辨無改。此下約王自小至長見河不變。以明見性。意顯只於生滅了不生滅。相雖粗近。旨甚深微。一令匿王驗粗相而悟捨生趣生。一使慶喜發深解而知滅元不滅。即相顯性。在此密談。頭自搖動見無所動是此意也。維摩云。如自觀身實相觀佛亦然。肇公以萬物即不遷。何但于見。下文佛答文殊。及會三科文首。分明顯會。始現其意。文二。一許示無生。
佛言。我今示汝不生滅性 許于正生滅時示無生理也 二徴詰廣辨三。一問答見河之初。
大王。汝年幾時見恒河水。王言。我生三歲。慈母攜我謁耆婆天經過此流。爾時即知是恒河水 耆婆此云命。西國風俗。皆事長命天神。子生三歲。即謁彼廟。謝求得也。此以年問見者。意明年變見不變也 二問答見河同異。
佛言。大王。如汝所說。二十之時衰於十歲。乃至六十。日月歲時念念遷變。則汝三歲見此河時。至年十三。其水云何。王言。如三歲時宛然無異。乃至於今年六十二亦無有異 無異之語甚好思量。一往粗浮。再思有旨 三問答見有童耄。
佛言。汝今自傷發白面皺。其面必定皺于童年。則汝今時觀此恒
【現代漢語翻譯】 現代漢語譯本 實在不知道（實不知），生滅的粗淺表象如前面所說可以知道（生滅粗相如前可知），不生不滅的本性也存在於你的身中（不生滅性亦在汝身），你知道嗎（汝知之否）？波斯匿王（匿王）舉出外在的敘述來表達疑惑（舉外敘疑），希望世尊明白地開示（俾欲世尊明示）。現在蒙受佛的垂問（今蒙佛問），所以回答不知道（故答不知）。 第二部分是允許開示無生，廣泛辨析無改（二許示無生廣辨無改）。下面是藉由國王從小到大看見恒河（恒河水）沒有改變（約王自小至長見河不變），來闡明見性的道理（以明見性）。意思是說，只是在生滅中瞭解不生滅（意顯只於生滅了不生滅），現象雖然粗淺而接近（相雖粗近），但旨意非常深刻微妙（旨甚深微）。一是讓波斯匿王驗證粗淺的表象而領悟捨棄生而趨向不生（一令匿王驗粗相而悟捨生趣生），一是使阿難（慶喜）發起深刻的理解而知道滅的本源是不滅的（一使慶喜發深解而知滅元不滅）。即從現象來顯現本性（即相顯性），就在這秘密的談話中（在此密談）。頭自己搖動，看見沒有動的東西，就是這個意思（頭自搖動見無所動是此意也）。《維摩詰經》說（維摩云）：『如自己觀察身體的真實相，觀察佛也是這樣（如自觀身實相觀佛亦然）。』僧肇（肇公）認為萬物就是不遷變的（以萬物即不遷），何止是在見上（何但于見）？下文佛陀回答文殊菩薩（文殊），以及集合三科經文的首句（及會三科文首），分明地顯示出這個意思（分明顯會），才顯現出它的含義（始現其意）。 第二大段分為兩部分（文二）。一是允許開示無生（一許示無生）。 佛說（佛言）：『我現在為你開示不生不滅的本性（我今示汝不生滅性）。』這是允許在正在生滅的時候開示無生的道理（許于正生滅時示無生理也）。第二部分是徵詢詰問，廣泛辨析（二徴詰廣辨），分為三小段。 第一小段是問答看見恒河的最初（一問答見河之初）。 『大王（大王），你幾歲的時候看見恒河水（恒河水）？』國王回答說（王言）：『我三歲的時候（我生三歲），慈母帶我拜謁耆婆天（耆婆天），經過這條河流（慈母攜我謁耆婆天經過此流），那時就知道這是恒河水（爾時即知是恒河水）。』耆婆（耆婆）在這裡翻譯為『命』（此云命），西方的習俗（西國風俗），都信奉長命的天神（皆事長命天神），孩子三歲的時候（子生三歲），就去拜謁那個廟宇（即謁彼廟），感謝求得（謝求得也）。這裡用年齡來詢問看見的事情（此以年問見者），意思是說明年歲變遷而見性不變（意明年變見不變也）。 第二小段是問答看見恒河的相同與不同（二問答見河同異）。 佛說（佛言）：『大王（大王），正如你所說（如汝所說），二十歲的時候比十歲的時候衰老（二十之時衰於十歲），乃至六十歲（乃至六十），日月歲時念念遷變（日月歲時念念遷變），那麼你三歲的時候看見這條河（則汝三歲見此河時），到十三歲的時候，河水怎麼樣呢（至年十三，其水云何）？』國王回答說（王言）：『和三歲的時候完全沒有不同（如三歲時宛然無異），乃至到今年六十二歲也沒有不同（乃至於今年六十二亦無有異）。』『沒有不同』這句話要好好思量（無異之語甚好思量），乍一聽很粗淺浮泛（一往粗浮），再思考就很有意義（再思有旨）。 第三小段是問答看見有童年和老年（三問答見有童耄）。 佛說（佛言）：『你現在自己感傷頭髮變白，面容有皺紋（汝今自傷發白面皺），你的面容一定比童年時更加皺紋（其面必定皺于童年），那麼你現在看這條恒河（則汝今時觀此恒）
【English Translation】 English version Truly do not know (實不知). The coarse appearances of arising and ceasing, as previously mentioned, can be known (生滅粗相如前可知). The nature of non-arising and non-ceasing also exists within your body (不生滅性亦在汝身). Do you know it (汝知之否)? King Prasenajit (匿王) raises external narratives to express doubt (舉外敘疑), hoping that the World Honored One will clearly reveal it (俾欲世尊明示). Now, having received the Buddha's inquiry (今蒙佛問), therefore, I answer that I do not know (故答不知). The second part is the permission to reveal non-arising, extensively discussing non-change (二許示無生廣辨無改). Below, using the King's observation of the Ganges River (恒河水) from childhood to adulthood without change (約王自小至長見河不變), to clarify the principle of seeing nature (以明見性). It means that only in arising and ceasing can one understand non-arising and non-ceasing (意顯只於生滅了不生滅). Although the phenomena are coarse and near (相雖粗近), the meaning is very profound and subtle (旨甚深微). One is to have King Prasenajit verify the coarse appearances and realize abandoning birth and moving towards non-birth (一令匿王驗粗相而悟捨生趣生), and the other is to have Ananda (慶喜) develop a deep understanding and know that the origin of cessation is non-cessation (一使慶喜發深解而知滅元不滅). That is, revealing the nature from the phenomena (即相顯性), is in this secret conversation (在此密談). The head shakes by itself, seeing that there is nothing moving, that is the meaning (頭自搖動見無所動是此意也). The Vimalakirti Sutra says (維摩云): 'As one observes the true form of one's own body, so too is the observation of the Buddha (如自觀身實相觀佛亦然).' Sengzhao (肇公) believes that all things are immutable (以萬物即不遷), why only in seeing (何但于見)? The following text is the Buddha's answer to Manjushri Bodhisattva (文殊), and the first sentence of the assembly of the Three Categories of texts (及會三科文首), clearly showing this meaning (分明顯會), only then does its meaning appear (始現其意). The second major section is divided into two parts (文二). One is the permission to reveal non-arising (一許示無生). The Buddha said (佛言): 'I will now reveal to you the nature of non-arising and non-ceasing (我今示汝不生滅性).' This is the permission to reveal the principle of non-arising at the time of arising and ceasing (許于正生滅時示無生理也). The second part is inquiry and questioning, extensive analysis (二徴詰廣辨), divided into three subsections. The first subsection is the question and answer about seeing the beginning of the Ganges River (一問答見河之初). 'Great King (大王), how old were you when you saw the Ganges River (恒河水)?' The King replied (王言): 'When I was three years old (我生三歲), my loving mother took me to visit the Jivaka Deva (耆婆天), passing by this river (慈母攜我謁耆婆天經過此流), at that time I knew it was the Ganges River (爾時即知是恒河水).' Jivaka (耆婆) here is translated as 'life' (此云命), the customs of the Western countries (西國風俗), all worship the gods of longevity (皆事長命天神), when a child is three years old (子生三歲), they go to visit that temple (即謁彼廟), to thank for obtaining (謝求得也). Here, using age to ask about seeing (此以年問見者), the meaning is to explain that the years change but the seeing nature does not change (意明年變見不變也). The second subsection is the question and answer about the similarities and differences of seeing the Ganges River (二問答見河同異). The Buddha said (佛言): 'Great King (大王), just as you said (如汝所說), at the age of twenty you are more aged than at the age of ten (二十之時衰於十歲), and even at the age of sixty (乃至六十), the days, months, years, and times change moment by moment (日月歲時念念遷變), then when you were three years old when you saw this river (則汝三歲見此河時), what was the river like when you were thirteen years old (至年十三，其水云何)?' The King replied (王言): 'It was exactly the same as when I was three years old (如三歲時宛然無異), and even this year at sixty-two years old there is no difference (乃至於今年六十二亦無有異).' The phrase 'no difference' should be carefully considered (無異之語甚好思量), at first glance it is very superficial and floating (一往粗浮), upon further reflection it is very meaningful (再思有旨). The third subsection is the question and answer about seeing childhood and old age (三問答見有童耄). The Buddha said (佛言): 'You now grieve that your hair has turned white and your face has wrinkles (汝今自傷發白面皺), your face must be more wrinkled than in your childhood (其面必定皺于童年), then when you now look at this Ganges River (則汝今時觀此恒)
河。與昔童時觀河之見。有童耄不。王言不也世尊 色身粗相童耄易知。見性不遷誠難覺了。對此辨異。令悟無生也 三克指常性斥彼置疑。
佛言。大王。汝面雖皺。而此見精性未曾皺。皺者為變。不皺非變。變者受滅。彼不變者元無生滅。云何于中受汝生死 克指常性也。生滅但遷有為。無為不受生死。若知不變即見無生。
而猶引彼末伽梨等。都言此身死後全滅 斥彼置疑也。末伽梨是字。母名俱奢梨。此指與匿王所引異者。俱是外道趣爾指也。色身變異可說無常。見性不遷理非斷滅 四信悟續生。
王聞是言。信知身後捨生趣生。與諸大眾。踴躍歡喜得未曾有 敘其淺悟。但云捨生趣生。鞠彼深意。必知滅元不滅。隨宜領解。主伴同致。未即顯言也 二正對阿難破其常見二。一阿難乘違發問。
阿難即從座起。禮佛合掌。長跪白佛。世尊。若此見聞必不生滅。云何世尊名我等輩遺失真性顛倒行事。愿興慈悲洗我塵垢 據此見河之見與我見聞無殊。于王即云不滅不生。於我即云遺失真性。王之與我孰親孰疏。茍或殊途。如何分辨。然此問意由來久矣。始因手自開合見無開合。頭自動搖見無搖動。一一佛印皆言如是。此則如來令于妄見即辨真見。無離生滅有不生滅。阿難罔知佛旨。猶謂
生滅與不生滅別。遂合掌禮佛。愿聞如來顯出身心真妄虛實現前生滅與不生滅二發明性。匿王知其懷抱。又不發問伸誠。於是引外六師執身死後斷滅。所冀佛親開示。即妄見真。責引阿難。無執二別。阿難古佛。豈茲不了。蓋為今日惑重情深。須示瞢然確陳拒諍。故茲問也 二如來驗破執情三。一驗出倒情二。一垂手以問引出常情四。一問。
即時如來垂金色臂。輪手下指。示阿難言。汝今見我母陀羅手。為正為倒 下指。指下也。母陀羅此云印。此意欲明見手不同有正有倒。以況其見亦有正倒 二答。
阿難言。世間眾生以此為倒。而我不知誰正誰倒 此推世人以此為倒。而我不知云何 三徴。
佛告阿難。若世間人以此為倒。即世間人將何為正 若以垂手為倒。復將何者為正 四釋。
阿難言。如來豎臂兜羅綿手上指于空。則名為正 豎手為倒。卻以為正。以不順身故。此為倒阿難不辨真妄。執妄失真。故如來責顛倒行事。既了妄本無體。合知真自寂然。遂許對頭動之見觀河之性即是性真。無別真也。慶喜依前不了。將謂妄外有真。遂不甘我為顛倒之人。王是無生之性。阿難既陳諍問。如來就事以驗。逆順之境不辨。顛倒之情難脫。下文即破 二豎臂以示比出倒見。
佛即豎臂告
【現代漢語翻譯】 現代漢語譯本：生滅和不生滅的區別是什麼？於是阿難合掌向佛行禮，希望聽聞如來顯現出身心真妄、虛實，以及眼前生滅和不生滅這二種發明的體性。波斯匿王（Prasenajit，古印度拘薩羅國國王）知道阿難心中所想，又不便直接發問以表達誠意，於是就援引外道六師關於身死後斷滅的理論，希望佛陀親自開示，從而能夠從虛妄中見到真實，並責備阿難不要執著於二者的區別。阿難古佛，難道還不明白這些道理嗎？只是因為今天迷惑深重，情執深厚，所以需要明確地指出其昏聵之處，以駁斥爭論。因此才有了這樣的提問。 二、如來驗證並破除執著之情。三、一、驗證並揭示顛倒之情。二、一、垂下手掌提問，引出常情。四、一、提問： 這時，如來垂下金色的手臂，手掌向下指，向阿難展示並說道：『你現在看我的母陀羅手（mudra，手印），是正的還是倒的？』手掌向下指，指的是手掌向下。母陀羅，這裡譯為『印』。這裡的意思是想說明看手有正有倒的不同，以此來比喻其見解也有正倒之分。 二、回答： 阿難回答說：『世間的眾生認為這樣是倒的，而我不知道誰是正的，誰是倒的。』這是推說世人認為這樣是倒的，而我不知道怎麼樣才是正的。 三、征問： 佛告訴阿難說：『如果世間的人認為這樣是倒的，那麼世間的人認為什麼才是正的呢？』如果認為垂下手掌是倒的，那麼又認為什麼才是正的呢？ 四、解釋： 阿難回答說：『如來豎起手臂，兜羅綿手（柔軟的手）向上指著天空，那麼就稱為正的。』豎起手掌認為是倒的，反而認為是正的，因為不順應身體的自然狀態。這被認為是顛倒的。阿難不能分辨真妄，執著于虛妄而失去了真實，所以如來責備其顛倒的行為。既然明白了虛妄本無實體，就應該知道真實本來就是寂然不動的。於是允許其將對頭動之見和觀河之性視為性真，沒有別的真實。慶喜依然不明白，認為在虛妄之外還有真實，所以不甘心自己是顛倒之人。王是無生的體性。阿難既然提出了爭論性的問題，如來就針對具體的事情進行驗證。逆順的境界不能分辨，顛倒的情執難以擺脫。下文將進行破斥。 二、豎起手臂展示，比喻並揭示顛倒的見解。 佛陀隨即豎起手臂，告訴阿難說：
【English Translation】 English version: What is the difference between arising and ceasing (生滅) and non-arising and non-ceasing (不生滅)? Then, Ananda (阿難) joined his palms and paid homage to the Buddha, wishing to hear the Tathagata (如來) reveal the true and false, the unreal and real of body and mind, as well as the nature of the two manifestations of arising and ceasing and non-arising and non-ceasing before him. King Prasenajit (波斯匿王) knew what Ananda was thinking, but he did not directly ask questions to express his sincerity. Therefore, he cited the theories of the six non-Buddhist teachers (外道六師) about annihilation after death, hoping that the Buddha would personally enlighten him, so that he could see the truth from falsehood and blame Ananda for not clinging to the difference between the two. Ananda, the ancient Buddha, doesn't he understand these principles? It's just because today's confusion is deep and emotional attachment is strong, so it is necessary to clearly point out his confusion in order to refute the argument. Therefore, there is such a question. 2. The Tathagata verifies and breaks the attachment. 3. 1. Verify and reveal the inverted feelings. 2. 1. Lowering the palm to ask questions, eliciting common feelings. 4. 1. Question: At that time, the Tathagata lowered his golden arm, pointing his palm downwards, showing Ananda and saying, 'Now you see my mudra (母陀羅) hand, is it upright or inverted?' Pointing the palm downwards refers to the palm pointing downwards. Mudra, here translated as 'seal'. The meaning here is to illustrate that seeing the hand has different upright and inverted positions, using this to compare that his views also have upright and inverted distinctions. 2. Answer: Ananda replied, 'The sentient beings of the world think this is inverted, but I don't know who is upright and who is inverted.' This is to say that the people of the world think this is inverted, but I don't know what is upright. 3. Questioning: The Buddha told Ananda, 'If the people of the world think this is inverted, then what do the people of the world think is upright?' If you think that lowering the palm is inverted, then what do you think is upright? 4. Explanation: Ananda replied, 'If the Tathagata raises his arm, with his soft hand pointing to the sky, then it is called upright.' Raising the palm is considered inverted, but it is considered upright instead, because it does not conform to the natural state of the body. This is considered inverted. Ananda cannot distinguish between true and false, clinging to falsehood and losing the truth, so the Tathagata blames his inverted behavior. Since it is understood that falsehood has no substance, it should be known that truth is originally still and unmoving. Therefore, he is allowed to regard the seeing of the moving head and the nature of observing the river as the true nature, without any other truth. Qingxi (慶喜) still doesn't understand, thinking that there is truth outside of falsehood, so he is unwilling to be an inverted person. The king is the nature of non-arising. Since Ananda has raised a controversial question, the Tathagata verifies it based on specific matters. The states of reverse and obedience cannot be distinguished, and the inverted emotional attachments are difficult to get rid of. The following text will refute it. 2. Raise the arm to show, compare and reveal the inverted view. The Buddha then raised his arm and told Ananda:
阿難言。若此顛倒首尾相換。諸世間人一倍瞻視 既云豎臂為正。佛便豎臂隨而責之。此即正是顛倒也。指本垂下。今卻逆上。故云首尾相換。世人不依本分以正為正。而別生異見以倒為正。故云一倍瞻視。
則知汝身與諸如來清凈法身比類發明。如來之身名正遍知。汝等之身號性顛倒 若以此驗之。則知汝身與如來身比並類例顯發彰明。佛身是正。汝身應倒。亦可。若以佛之見手類顯佛身。明知佛身名正遍知。若以汝之見手比並汝身。明知汝身號性顛倒。汝胡非是顛倒行事。正遍知者。離倒名正。窮盡法界名遍知。凡夫二乘無此號者。皆顛倒故 二徴其倒處二。一徴倒所在。
隨汝諦觀。汝身佛身稱顛倒者。名字何處。號為顛倒 隨者猶任從也。任汝心中諦審觀察。佛若是倒。汝名佛身何處是倒。汝若是倒。汝名自身何處名倒。此則令其識顛倒處也。名(去聲)字猶詺目也。古人於此作泯相解。遂令下經正辨顛倒血脈不貫。便成孤起。既絕正倒。如來何故卻說顛倒。學者請詳。無見榮古 二敘其罔知。
於時阿難與諸大眾。瞪瞢瞻佛。目睛不瞬。不知身心顛倒所在 瞪直視貌。瞢昏悶不了也。聞徴倒處瞢然不了。既不措其一辭。但知向佛直視 三廣示倒相二。一興悲告語敘其常說。
佛興
【現代漢語翻譯】 現代漢語譯本： 阿難說：『如果這種顛倒，首和尾互相調換，世間人就會加倍地注視。』既然說豎起手臂是正確的，佛就豎起手臂，並隨之責問：『這正是顛倒啊。』本來是指向下垂，現在卻反過來向上。所以說首尾互相調換。世間人不依據根本的本分，以正為正，卻另外產生不同的見解，以顛倒為正確，所以說加倍地注視。 由此可知，你的身體和諸如來清凈的法身相比，可以類比說明。如來的身體名為『正遍知』（ सम्यक्सम्बोधि，Samyaksambodhi，完全正確的覺悟），你們的身體號為『自性顛倒』。如果用這個來驗證，就知道你的身體和如來的身體相比，可以類比顯發彰明。佛身是正，你的身體應該是顛倒的。也可以這樣說，如果用佛的手來類比顯現佛身，明確知道佛身名為『正遍知』。如果用你的手來比並你的身體，明確知道你的身體號為『自性顛倒』。你為什麼不是顛倒行事呢？『正遍知』，離開顛倒名為正，窮盡法界名為遍知。凡夫和二乘沒有這個稱號，都是因為顛倒的緣故。』二、徵詢顛倒之處，分為兩部分。一、徵詢顛倒所在。 『隨你仔細觀察，你身和佛身被稱為顛倒，名字在何處，號為顛倒？』『隨』，就是任從的意思。任憑你心中仔細審察觀察，佛如果是顛倒的，你稱佛身何處是顛倒的？你如果是顛倒的，你稱自身何處是顛倒的？這是爲了讓他們認識顛倒之處。『名』（去聲），字就是命名。古人在這裡作泯相解，於是下經正確辨析顛倒的血脈不能貫通，便成了孤立的論述。既然斷絕了正和倒，如來為什麼還要說顛倒？學者請詳細考察。無見榮古。二、敘述他們的茫然不知。 『當時阿難和諸大眾，瞪大眼睛注視著佛，眼睛都不眨一下，不知道身心顛倒在哪裡。』『瞪』，是直視的樣子。『瞢』，是昏悶不明白。聽到徵詢顛倒之處，茫然不明白。既然說不出一個字，只是向佛直視。三、廣泛地顯示顛倒的相狀，分為兩部分。一、興起悲心，告訴他們，敘述常說的話。 佛興
【English Translation】 English version: Ananda said, 'If this inversion, with the head and tail interchanged, were to occur, people in the world would gaze at it with doubled attention.' Since it is said that raising the arm is correct, the Buddha raised his arm and then questioned, 'This is precisely the inversion.' Originally pointing downwards, it is now reversed upwards. Therefore, it is said that the head and tail are interchanged. People in the world do not rely on the fundamental principle of taking what is correct as correct, but instead generate different views, taking the inverted as correct, hence the doubled attention. From this, it can be known that your body, compared to the pure Dharma body of all Tathagatas (तथागत, Tathāgata, Thus Come One), can be explained by analogy. The body of the Tathagata is named 'Samyaksambodhi' ( सम्यक्सम्बोधि，Samyaksambodhi, Perfect Enlightenment), while your body is called 'Nature Inversion'. If you examine it in this way, you will know that your body, compared to the body of the Tathagata, can be clearly and manifestly displayed by analogy. The Buddha's body is correct, and your body should be inverted. It can also be said that if the Buddha's hand is used to illustrate the Buddha's body, it is clearly known that the Buddha's body is named 'Samyaksambodhi'. If your hand is used to compare with your body, it is clearly known that your body is called 'Nature Inversion'. Why are you not acting in an inverted manner? 'Samyaksambodhi' means being correct by being free from inversion, and 'all-knowing' by exhausting the Dharma realm. Ordinary people and those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) do not have this title because they are all inverted.' Two, inquiring about the location of the inversion, divided into two parts. One, inquiring about where the inversion is located. 'As you carefully observe, where is the name and title of 'inversion' in your body and the Buddha's body, which are called inverted?' 'Sui' means 'as you wish'. Allow yourself to carefully examine and observe in your mind. If the Buddha is inverted, where do you call the Buddha's body inverted? If you are inverted, where do you call your own body inverted? This is to make them recognize the location of the inversion. 'Ming' (去聲, qù shēng, fourth tone), the word is like naming. The ancients made a 'dissolving the appearance' interpretation here, so that the correct analysis of the inversion in the following sutra cannot be connected, and it becomes an isolated discussion. Since the correct and inverted are cut off, why does the Tathagata still speak of inversion? Scholars, please examine in detail. Wu Jian Rong Gu. Two, narrating their ignorance. 'At that time, Ananda and the great assembly stared at the Buddha with wide eyes, without blinking, not knowing where the inversion of body and mind was.' 'Deng' means staring straight. 'Meng' means being confused and unclear. Hearing the inquiry about the location of the inversion, they were confused and did not understand. Since they could not say a word, they just stared at the Buddha. Three, broadly showing the appearance of inversion, divided into two parts. One, arousing compassion, telling them, narrating what is often said. The Buddha arose
慈悲。哀愍阿難及諸大眾。發海潮音遍告同會。諸善男子。我常說言。色心諸緣及心所使諸所緣法。唯心所現 天鼓無思。隨人發響。海潮無念。要不失時。此表無緣慈悲應機而說不待請也。色謂十一種色。心謂八識心王。諸緣即總指色心。或可別指不相應行。心所即五十一心所。諸所緣法謂六無為也。此上五位一百法攝諸法盡。皆是真心之所現起。如鏡現像不離於鏡無體可得。問前五無為名體俱假。可同前法無體如影。真如無為。名假體實。為諸法性。何言無體如影像耶。答此宗所說真如猶是對妄而立。既因對待還成妄法。如下經云。言妄顯諸真。妄真同二妄。又云。無為無起滅。不實如空華。圓覺云。圓覺流出一切清凈真如菩提涅槃等。由是五位諸法唯心所現。皆同影像也 二顯真示妄斥其倒情二。一就法辨釋迷情五。一標指。
汝身汝心。皆是妙明真精妙心中所現物 心現身心。如鏡現物。物不是鏡。物體虛故。鏡不是物。鏡體實故。虛實既辨。由是顛倒于茲可識 二責失。
云何汝等。遺失本妙圓妙明心寶明妙性。認悟中迷 心即是性。體遍故圓。無昧故明。具法可重故名為寶。元來自爾非適今也。故云本。言語道斷心行處滅。故稱妙。再三嘆美。故疊言之。悟即是覺。圓明性也。迷即不覺。妄
【現代漢語翻譯】 現代漢語譯本： 慈悲的佛陀，爲了憐憫阿難（Ananda，佛陀的十大弟子之一）和所有在場的聽眾，發出瞭如海潮般的聲音，普遍地告訴大家：『各位善男子，我經常說，色（rupa，物質現象）、心（citta，精神現象）以及各種因緣和心所（cetasika，心理作用）所引發的各種現象，都只是心的顯現。天鼓沒有思想，卻能隨著人們的敲擊發出聲音；海潮沒有念頭，卻能準確地按照時間漲落。這表明佛陀的慈悲是無緣大慈，應機說法，不需要等待請求。』 『色』指的是十一種色法，『心』指的是八識心王（the eight consciousnesses）。『諸緣』總括地指色和心，或者可以特別指不相應行法（cittaviprayutta-samskara，既非色法也非心法的存在）。『心所』指的是五十一心所法（fifty-one mental factors）。『諸所緣法』指的是六無為法（six unconditioned dharmas）。以上五位（五類）總共一百種法，涵蓋了一切法，都是由真心所顯現出來的。就像鏡子顯現影像，影像不離鏡子，沒有獨立的實體可以獲得。 有人會問：『前面的五個無為法，名相和體性都是虛假的，可以像前面的法一樣，沒有實體，如同影子。但是真如無為（tathata，suchness），名相是假借的，體性卻是真實的，是諸法的本性，為什麼說它也沒有實體，如同影像呢？』 回答說：『這個宗派所說的真如，仍然是相對於妄想而建立的。既然是因對待而產生，最終還是會變成妄法。如下面的經文所說：『用妄想來顯現諸真，妄想和真如同是兩種妄想。』又說：『無為法沒有生起和滅亡，不真實，如同空中的花朵。』《圓覺經》（Surangama Sutra）說：『圓覺流出一切清凈的真如、菩提（bodhi，enlightenment）、涅槃（nirvana，liberation）等。』因此，五位諸法都只是心的顯現，都如同影像。』 二、顯明真理，揭示虛妄，斥責顛倒的執情。分為兩部分：一、就法辨析迷惑之情，分為五點：一、標明指陳。 『你的身體和你的心，都是從妙明真精妙心中所顯現出來的東西。』心顯現出身和心，就像鏡子顯現物體。物體不是鏡子，因為物體的體性是虛假的；鏡子不是物體，因為鏡子的體性是真實的。虛假和真實既然已經辨明，由此，顛倒的執情就可以被認識。 二、責備迷失。 『為什麼你們會遺失原本就具有的、微妙圓滿光明的真心，以及寶貴的妙性，反而執迷於覺悟中的迷惑呢？』心就是性，它的體性周遍一切，所以是圓滿的；它沒有闇昧，所以是光明的；它具備一切法，可以作為珍寶，所以稱為寶。它原本就是如此，不是現在才有的，所以說是『本』。言語無法表達，心行無法到達，所以稱為『妙』。再三地讚美，所以重複使用這個詞。
【English Translation】 English version: The compassionate Buddha, out of pity for Ananda (one of the Buddha's ten principal disciples) and all those assembled, emitted a voice like the ocean tide, universally announcing: 'Good men, I often say that form (rupa, material phenomena), mind (citta, mental phenomena), and all conditions and mental functions (cetasika, psychological functions) that arise from these conditions, are merely manifestations of the mind. The heavenly drum has no thought, yet it sounds when struck; the ocean tide has no intention, yet it rises and falls precisely on time. This illustrates that the Buddha's compassion is unconditioned and responds to needs spontaneously, without waiting to be asked.' 'Form' refers to the eleven types of material form, and 'mind' refers to the eight consciousnesses (the eight consciousnesses). 'All conditions' comprehensively refer to form and mind, or can specifically refer to non-associated formations (cittaviprayutta-samskara, existences that are neither material nor mental). 'Mental functions' refer to the fifty-one mental factors (fifty-one mental factors). 'All conditioned dharmas' refer to the six unconditioned dharmas (six unconditioned dharmas). These five categories, totaling one hundred dharmas, encompass all dharmas, and are all manifested by the true mind. Just as a mirror reflects images, the images are inseparable from the mirror and have no independent substance to be obtained. Someone might ask: 'The previous five unconditioned dharmas, both their names and nature are false, and can be like the previous dharmas, without substance, like shadows. But Suchness (tathata, suchness), the unconditioned, its name is borrowed, but its nature is real, it is the nature of all dharmas, why is it said to have no substance, like an image?' The answer is: 'The Suchness spoken of in this school is still established in relation to delusion. Since it arises from opposition, it ultimately becomes a deluded dharma. As the following scripture says: 'Using delusion to reveal all truths, delusion and truth are both delusions.' It also says: 'The unconditioned has no arising or ceasing, it is unreal, like flowers in the sky.' The Surangama Sutra says: 'Perfect Enlightenment flows out all pure Suchness, Bodhi (bodhi, enlightenment), Nirvana (nirvana, liberation), etc.' Therefore, all dharmas of the five categories are merely manifestations of the mind, and are all like images.' Two, revealing the truth, exposing falsehood, and rebuking inverted attachments. Divided into two parts: One, analyzing the confused feelings based on the Dharma, divided into five points: One, marking and pointing out. 'Your body and your mind are both things manifested from the wonderful, bright, true, refined, and subtle mind.' The mind manifests the body and mind, just as a mirror reflects objects. The object is not the mirror, because the nature of the object is false; the mirror is not the object, because the nature of the mirror is real. Since falsehood and truth have been distinguished, from this, inverted attachments can be recognized. Two, rebuking loss. 'Why do you lose the original, wonderful, perfect, bright, true mind, and the precious, subtle nature, and instead cling to delusion in enlightenment?' Mind is nature, its nature pervades everything, so it is perfect; it has no darkness, so it is bright; it possesses all dharmas, so it is called a treasure. It was originally so, not just now, so it is called 'original'. Words cannot express it, and mental activity cannot reach it, so it is called 'subtle'. Praising it again and again, so the word is repeated.
身心也。不覺處覺。如像處鏡。虛實可辨。今棄如鏡之本性。執似像之身心。不辨虛實。斯為大失。故云認悟中迷。前云名字何處號為顛倒。今正指此顛倒處也 三敘妄。
晦昧為空。空晦暗中結暗為色。色雜妄想。想相為身。聚緣內搖。趣外奔逸 無明體暗。故云晦昧。內有無明外現空相。故云為空。此則最初劫濁也。下文云。迷妄有虛空。又云。汝見虛空遍十方界。空見不分。有空無體。有見無覺。相織妄成。是第一重名為劫濁。此三細中業轉二相。亦云同異。亦云動靜。由此動靜互相待故。於此二相暗中結成形色。即根身器界也。形色既現。想處其中。色想相雜。有知覺處成於根身。想澄凝處即是器界。此則第三現相也。以有境界緣故。牽起粗識。唸唸分別相續不斷。故云聚緣內搖。此前二粗也。由念相續熏習不斷。遂成分離。取六塵相流趣不息。故云趣外奔逸。此後二粗分離識也。從微至著。三細四粗為煩惱道。畢於此矣 四顯執。
昏擾擾相以為心性。一迷為心。決定惑為色身之內 世人不知元是無明展轉粗動。將此昏迷擾擾之相。便為真實心性。一從迷執決定不改。謂言我心在色身內。遂起有情無情之異有性無性之殊。認妄心為佛心。一何鄙見 五結迷。
不知色身外洎山河虛空大地
【現代漢語翻譯】 現代漢語譯本： 指的就是身心。在不覺察的地方產生覺察，就像鏡子照物一樣，虛幻與真實可以分辨。現在拋棄如鏡子般的本性，執著于像鏡中影像的身心，不能分辨虛幻與真實，這是極大的錯誤。所以說在認識覺悟中產生迷惑。前面說的『名字在何處稱作顛倒』，現在正是指這個顛倒之處。三、敘述虛妄。 晦昧不明的狀態視為空，在空和晦暗中結成（指物質性的東西）。與妄想混雜，妄想與現象結合成為身。聚集因緣在內部搖動，向外奔逸。無明的本體是昏暗，所以說『晦昧』。內部有無明，外部顯現空相，所以說『為空』。這就是最初的劫濁。下文說：『迷惑虛妄而有虛空』，又說：『你看見虛空遍佈十方世界』，空和見不能區分，有空而無實體，有見而無覺察，相互交織妄想而成。這是第一重，名為劫濁。這三細中的業相和轉相，也可以說是同異，也可以說是動靜。由於動靜互相依存，因此在這兩種現象的昏暗中結成形色，也就是根身器界。形色既然顯現，妄想就處在其中，色和想相互混雜，有知覺的地方就形成了根身，妄想沉澱凝聚的地方就是器界。這就是第三個現相。因為有境界的緣故，牽引出粗糙的意識，唸唸分別相續不斷，所以說『聚集因緣在內部搖動』。這是前兩個粗相。由於念頭相續熏習不斷，於是產生分離，執取六塵的現象，流逝奔波不止，所以說『向外奔逸』。這是后兩個粗相分離識。從微細到顯著，三細四粗構成了煩惱的道路，到此結束。四、顯示執著。 把昏昧擾動的現象當作心性，一旦迷惑就以為是心，堅決地認為在色身之內。世人不知道原本是無明輾轉粗動，把這昏迷擾動的現象，就當作真實的心性。一旦從迷惑執著就堅決不改變，說我的心在色身內，於是產生有情無情之異，有性無性之殊。把妄心當作佛心，這是多麼鄙陋的見解啊！五、總結迷惑。 不知道色身外還有山河虛空大地。
【English Translation】 English version: It refers to the body and mind. Awareness arises in the place of unawareness, like a mirror reflecting objects, where illusion and reality can be distinguished. Now, abandoning the fundamental nature like a mirror, one clings to the body and mind that resemble the images in the mirror, failing to distinguish between illusion and reality, which is a great loss. Therefore, it is said that delusion arises within the recognition of enlightenment. The previous statement, 'Where is the name called inversion?' now specifically points to this inverted state. Three, narrating delusion. Obscurity is regarded as emptiness, and within emptiness and obscurity, * (referring to material things) is formed. * mingles with delusional thoughts, and delusional thoughts combine with phenomena to become the body. Aggregating conditions internally agitate, rushing outward. The essence of ignorance is darkness, hence the term 'obscurity.' Internally, there is ignorance, and externally, the appearance of emptiness manifests, hence the term 'emptiness.' This is the initial kalpa turbidity. The following text says: 'Delusion gives rise to emptiness,' and also says: 'You see emptiness pervading the ten directions.' Emptiness and perception cannot be distinguished; there is emptiness without substance, and there is perception without awareness, interweaving to form delusion. This is the first layer, called kalpa turbidity. The karma aspect and turning aspect within these three subtle aspects can also be said to be the same or different, or they can be said to be movement and stillness. Because movement and stillness are mutually dependent, form and color are formed in the darkness of these two phenomena, which are the root body and the realm of vessels. Once form and color manifest, delusional thoughts reside within them, and color and thought intermingle. The place where there is awareness forms the root body, and the place where delusional thoughts settle and condense is the realm of vessels. This is the third manifestation. Because of the existence of realms, coarse consciousness is drawn out, with thoughts constantly distinguishing and continuing, hence the term 'aggregating conditions internally agitate.' These are the first two coarse aspects. Because thoughts continuously accumulate and are constantly influenced, separation arises, clinging to the phenomena of the six sense objects, flowing and rushing without ceasing, hence the term 'rushing outward.' These are the latter two coarse aspects of separated consciousness. From subtle to obvious, the three subtle and four coarse aspects constitute the path of affliction, ending here. Four, revealing attachment. Taking the confused and agitated phenomena as the nature of mind, once deluded, one believes it to be the mind, firmly believing it to be within the physical body. People do not know that originally it is ignorance turning into coarse movement, taking this confused and agitated phenomenon as the true nature of mind. Once attached to delusion, one firmly does not change, saying that my mind is within the physical body, thus giving rise to the difference between sentient and non-sentient, the distinction between having nature and not having nature. Taking the deluded mind as the Buddha mind, what a base view! Five, concluding delusion. Not knowing that outside the physical body there are also mountains, rivers, empty space, and the great earth.
咸是妙明真心中物 根身種子屬內。緣而執受。山河大地屬外。但緣非執受。此之三境皆是賴耶相分。又此空界從迷妄生。識所變故。能變之識全是無明。迷真而起。亦無自體。能變所變皆是鏡心所現影像。故前文云。汝身汝心皆是真心中所現物。不知此理。卻執我心在色身內。故此結示 二約喻結指倒相。
譬如澄清百千大海棄之唯認一浮漚體目為全潮窮盡瀛渤 如來藏有四義。故以海喻。永絕百非如海甚深。包含萬有如海廣大。無德不備如海珍寶。無法不現如海現影。其體湛寂不與妄染相應。故云澄清。即前甚深義也。百千者即前廣大義也。不識是元清凈體。故云棄之。只取昏擾擾相以為心性。故云唯認等。全潮大瀛渤澥。皆海之異名也。
汝等即是迷中倍人。如我垂手等無差別。如來說為可憐慜者 例前結指也。棄之大海是一迷也。認漚為海是倍迷也。垂手是正。執為倒。一迷也。豎手是倒認為正。倍迷也。前舉事以驗。后引喻以況。中間以法進退相例。正指倒相。皎然明白如何謂言是泯相耶。有智請詳 三廣約緣塵正顯真見。以前文中。約對手觀河。示見無生。相淺意深。猶成隱密。未為顯了。不名正顯。故科云粗論漸明也。今此已下。廣對緣塵。破除名相。顯此見性不落戲論。然後逐段會通。
【現代漢語翻譯】 現代漢語譯本： 所有這些（根身種子、山河大地）都是妙明真心中的事物。根身種子屬於內在，因為它們被『緣』所執受。山河大地屬於外在，但只是被『緣』所關聯，而非被執受。這三種境界都是阿賴耶識的相分。此外，這虛空界從迷惑妄想中產生，是識所變現的。能變現的識完全是無明，因迷失真如而生起，也沒有自體。能變和所變都是鏡子般的心所顯現的影像。所以前文說：『你的身和你的心都是真心中所顯現的事物。』不明白這個道理，卻執著於我的心在色身之內。因此這裡作總結指示——二、用比喻來總結並指出顛倒的現象。
譬如捨棄澄清的百千大海，只認定一個漂浮的水泡，就把它當作整個潮水，窮盡了整個大海。（『漚』(ōu)：水泡；『瀛渤』(yíng bó)：大海）如來藏有四種含義，所以用大海來比喻：永遠斷絕各種錯誤，像大海一樣深邃；包含萬有，像大海一樣廣大；沒有德行不具備，像大海一樣充滿珍寶；沒有法則不顯現，像大海一樣顯現影像。它的本體湛然寂靜，不與虛妄染污相應，所以說『澄清』，也就是前面所說的『甚深』的含義。『百千』就是前面所說的『廣大』的含義。不認識這是原本清凈的本體，所以說『捨棄』。只取昏昧擾動的現象作為心性，所以說『只認定』等等。『全潮』、『大瀛』、『渤澥』(bó xiè)，都是大海的別名。
你們這些人就是迷惑中的加倍迷惑之人，就像我垂下手和豎手一樣沒有差別。如來說這是可憐憫的人。就像前面總結指出的那樣。捨棄大海是一種迷惑。把水泡當成大海是加倍的迷惑。垂下手是正，卻執著為倒，是一種迷惑。豎起手是倒，卻認為正，是加倍的迷惑。前面舉事例來驗證，後面用比喻來比況，中間用法理來進退相比，正確地指出顛倒的現象，非常明白清楚，怎麼能說這是泯滅現象呢？有智慧的人請詳細思考。——三、廣泛地針對緣塵來正確地顯現真見。因為前面的經文中，通過觀察對手和河流，來顯示見性無生，但含義淺顯而意義深刻，仍然顯得隱晦，不夠明顯，不能稱為『正顯』。所以科判說『粗略地論述，逐漸明白』。現在從這裡開始，廣泛地針對緣塵，破除名相，顯現這個見性不落入戲論，然後逐段地融會貫通。
【English Translation】 English version: All these (roots, body, seeds, mountains, rivers, and the great earth) are things within the wonderfully bright and true mind. The roots, body, and seeds belong to the internal, because they are grasped by 『conditions』 (緣). Mountains, rivers, and the great earth belong to the external, but are only associated with 『conditions』 and not grasped by them. These three realms are all aspects of the Alaya consciousness. Furthermore, this realm of emptiness arises from delusion and false thinking, and is transformed by consciousness. The transforming consciousness is entirely ignorance, arising from the delusion of true reality, and has no self-nature. Both the transformer and the transformed are images manifested by the mirror-like mind. Therefore, the previous text said: 『Your body and your mind are things manifested within the true mind.』 Not understanding this principle, one clings to the idea that 『my mind is within the physical body.』 Therefore, this is a concluding instruction—2. Using a metaphor to conclude and point out the inverted phenomena.
For example, abandoning the clear and vast ocean, only recognizing a single floating bubble, and regarding it as the entire tide, exhausting the entire sea. (漚 (ōu): bubble; 瀛渤 (yíng bó): the sea) The Tathagatagarbha (如來藏) has four meanings, so it is compared to the ocean: forever cutting off all errors, like the ocean's profound depth; containing all things, like the ocean's vastness; lacking no virtues, like the ocean's treasures; and manifesting all laws, like the ocean's reflections. Its essence is serene and still, not corresponding with false defilements, so it is called 『clear,』 which is the meaning of 『profound』 mentioned earlier. 『Hundreds and thousands』 is the meaning of 『vast』 mentioned earlier. Not recognizing this as the originally pure essence, so it is said 『abandoning.』 Only taking the confused and disturbed phenomena as the nature of mind, so it is said 『only recognizing』 and so on. 『Entire tide,』 『great sea,』 and 『Bohai Sea』 (渤澥 (bó xiè)) are all different names for the ocean.
You people are doubly deluded in delusion, just like there is no difference between my hand hanging down and my hand raised up. The Tathagata says these are pitiable people. Just like the previous conclusion pointed out. Abandoning the ocean is one delusion. Taking a bubble as the ocean is a double delusion. Hand hanging down is correct, but clinging to it as inverted is one delusion. Hand raised up is inverted, but considering it correct is a double delusion. The previous used examples to verify, the latter used metaphors to compare, and the middle used principles to advance and retreat in comparison, correctly pointing out the inverted phenomena, very clearly and plainly. How can it be said that this is obliterating phenomena? Wise people, please consider carefully. —3. Broadly addressing conditions and dust to correctly reveal true seeing. Because in the previous sutra, through observing the opponent and the river, it was shown that the nature of seeing is unproduced, but the meaning is shallow and the significance is profound, still appearing obscure and not clear enough, and cannot be called 『correctly revealing.』 Therefore, the section is titled 『roughly discussing, gradually clarifying.』 Now, starting from here, broadly addressing conditions and dust, breaking down names and forms, revealing that this nature of seeing does not fall into sophistry, and then gradually integrating and understanding each section.
令知諸法虛妄本無所有。唯一菩提妙凈明體。分明顯會。故云正顯真見也。文四。一顯緣心非性二。一阿難述悟彰疑二。一述悟。
阿難承佛悲救深誨。垂泣叉手。而白佛言。我雖承佛如是妙音。悟妙明心元所圓滿常住心地 因佛廣示顛倒顯出真心。于能詮言音。悟所詮心地 二彰疑。
而我悟佛現說法音。現以緣心。允所瞻仰。徒獲此心。未敢認為本元心地。愿佛哀愍。宣示圓音。拔我疑根歸無上道 佛以言音詮此真性。今我領解復是緣心。所悟真性。能悟緣心。還同如來前所責言。如汝今者承聽我法。此則因聲而有分別。有何別耶。由是未敢認為心地。心有能生可依止義。喻之地也。言圓音者。以佛一一語言。遍窮生界。而其音韻常不雜亂。如起信疏解 二如來約喻顯釋二。一指定其非。
佛告阿難。汝等尚以緣心聽法。此法亦緣。非得法性 因聲而有分別。此分別性即是生滅。維摩云無以生滅心行說實相法。說既不可。聽豈可耶。緣心者但緣語言文字。故云非得法性。若能忘懷合道。離能所相。一念不生。前後際斷。斯可名為真得法性 二喻顯其失二。一執指亡月斥認能詮二。一喻二。一指月雙迷。
如人以手指月示人。彼人因指當應看月。若復觀指以為月體。此人豈唯亡失月輪。亦
【現代漢語翻譯】 現代漢語譯本 要明白一切諸法都是虛妄的，本來就什麼都沒有。只有菩提（覺悟）那美妙、清凈、光明的本體，是分明而清晰的。所以說這是真正顯現真見。本文分為四個部分。第一，闡明緣心不是自性。第二部分又分為兩個小部分。第一，阿難陳述自己的領悟，並表達疑惑。第二，陳述領悟。 阿難蒙受佛陀的慈悲救護和深刻教誨，流著眼淚，合起雙手，對佛說：『我雖然蒙受佛陀如此美妙的聲音，領悟到妙明真心原本就是圓滿常住的心地，是因為佛陀廣泛地開示顛倒，才顯現出真心。』在能詮釋的言語聲音中，領悟到所詮釋的心地。第二，表達疑惑。 『然而我領悟到佛陀現在所說的法音，現在是用緣心，恭敬地瞻仰佛陀。只是獲得了這個心，還不敢認為這是本元的心地。希望佛陀慈悲憐憫，宣說圓滿的音聲，拔除我的疑惑之根，歸向無上的道。』佛陀用言語聲音來詮釋這個真性，現在我領會理解的又是緣心。所領悟的真性，能領悟的緣心，還和如來之前所責備的話一樣，『比如你現在聽聞我的法，這便是因為聲音而產生了分別。』有什麼區別呢？因此還不敢認為這是心地。心有能生、可以依靠的含義，比喻為大地。所說的圓音，是因為佛陀的每一句話，都遍及一切眾生界，而其音韻常常不會雜亂，如《起信疏》所解釋的那樣。第二，如來用比喻來顯明解釋。第一，直接指出它的錯誤。 佛告訴阿難：『你們還用緣心來聽法，這個法也是緣起的，不能得到法性。』因為聲音而產生分別，這個分別的性質就是生滅的。《維摩經》說：『不要用生滅的心行來說實相法。』說都不可以，聽怎麼可以呢？緣心只是緣于語言文字，所以說不能得到法性。如果能夠忘懷，與道相合，離開能所的對立，一念不生，前後際斷，這樣才可以稱為真正得到法性。第二，用比喻來顯明它的過失。第一，執著于指頭而忘記了月亮，斥責執著于能詮釋的。 『比如有人用手指指著月亮給別人看，那個人應該順著手指去看月亮。如果反而去看手指，以為手指就是月亮的本體，這個人豈止是失去了月亮，也』
【English Translation】 English version To understand that all dharmas are illusory and originally without anything. Only Bodhi (enlightenment), that wonderful, pure, and bright essence, is distinct and clear. Therefore, it is said to be the true manifestation of true seeing. This text is divided into four parts. First, clarifying that the conditioned mind (緣心, yuan xin) is not the true nature. The second part is further divided into two sub-parts. First, Ananda states his understanding and expresses his doubts. Second, stating the understanding. Ananda, receiving the Buddha's compassionate salvation and profound teachings, with tears in his eyes, folded his hands and said to the Buddha: 'Although I have received the Buddha's wonderful sound, I have realized that the wonderful bright mind (妙明心, miao ming xin) is originally the complete and abiding ground of the mind (心地, xin di), it is because the Buddha extensively revealed the inversion that the true mind is revealed.' In the expressive words and sounds, realizing the ground of the mind that is expressed. Second, expressing doubts. 'However, I realize that the Dharma sound that the Buddha is now speaking is now using the conditioned mind, respectfully looking up to the Buddha. I have only obtained this mind, and I dare not consider it the original ground of the mind. I hope that the Buddha will have compassion and proclaim the perfect sound, uprooting the root of my doubts and returning to the supreme path.' The Buddha uses words and sounds to interpret this true nature, and now what I understand and comprehend is again the conditioned mind. The realized true nature, the realizing conditioned mind, is still the same as the Buddha's previous rebuke, 'For example, you are now listening to my Dharma, this is because sound has produced distinctions.' What is the difference? Therefore, I still dare not consider this the ground of the mind. The mind has the meaning of being able to generate and rely on, which is likened to the earth. The so-called perfect sound is because every word of the Buddha pervades all realms of sentient beings, and its sounds are often not mixed up, as explained in the Commentary on the Awakening of Faith. Second, the Tathagata uses metaphors to clearly explain. First, directly pointing out its error. The Buddha told Ananda: 'You are still using the conditioned mind to listen to the Dharma, this Dharma is also conditioned, and you cannot obtain the nature of the Dharma.' Because sound produces distinctions, the nature of this distinction is arising and ceasing. The Vimalakirti Sutra says: 'Do not use the mind of arising and ceasing to speak of the Dharma of true reality.' Speaking is not allowed, how can listening be allowed? The conditioned mind only clings to words and texts, so it is said that one cannot obtain the nature of the Dharma. If one can forget oneself and unite with the Tao, leave the opposition of the able and the object, not a single thought arises, and the past and future are cut off, then this can be called truly obtaining the nature of the Dharma. Second, using metaphors to clearly show its fault. First, clinging to the finger and forgetting the moon, rebuking clinging to the expressive. 'For example, if someone points to the moon with their finger for others to see, that person should look at the moon following the finger. If instead they look at the finger, thinking that the finger is the essence of the moon, this person would not only lose the moon, but also'
亡其指。何以故。以所標指為明月故 指喻能詮言教。月喻所詮真理。若欲見月。須亡指以觀之。若欲見性。須亡言而體之。不能亡言豈能見性。不能遺指豈識月輪。圓覺云。修多羅教如標月指。若復見月。了知所標畢竟非月。一切如來種種言說開示菩薩亦復如是。指月俱迷。詮旨兩失。在文可見 二明暗俱失。
豈唯亡指。亦復不識明之與暗。何以故。即以指體為月明性。明暗二性無所了故 言教屬有為。無記故暗。真理屬無為。性善故明。能喻可解 二合。
汝亦如是 以法合喻如上所辨一客去主留責滯緣想二。一約法喻順推有體三。一法。
若以分別我說法音為汝心者。此心自應離分別音有分別性 若因佛說法生分別心。此分別心本無自性。故屬緣塵。隨塵有無。非是常住。但如其客 二喻。
譬如有客。寄宿旅亭。暫止便去。終不常住。而掌亭人都無所去。名為亭主 此明緣心隨境往來。真心湛然常住。以客喻妄。以主喻真 三合。
此亦如是。若真汝心則無所去 如下經云。聲無既無滅。聲有亦非生。生滅二圓離。是則常真實 二約緣塵反責無性三。一例成無性。
云何離聲無分別性。斯則豈唯聲分別心。分別我容。離諸色相無分別性 緣心若是真性。應如其主。何
【現代漢語翻譯】 現代漢語譯本 忘記手指。為什麼呢？因為把指示手指當作了明月。手指比喻能詮釋的言教，月亮比喻所詮釋的真理。如果想要見到月亮，必須忘記手指才能觀察到它。如果想要見到自性，必須忘記言語才能體會到它。不能忘記言語，怎麼能見到自性？不能忘記手指，怎麼能認識月輪？《圓覺經》說：『修多羅（Sutra）教如標月指，若復見月，了知所標畢竟非月。』一切如來種種言說開示菩薩也是這樣。執著于手指和月亮，詮釋和旨意兩方面都會迷失，這在經文中可以看出來。二、明和暗都失去。
豈止是忘記手指，也就不認識明和暗了。為什麼呢？因為把指示手指的形體當作了月亮的明亮自性，對明和暗的兩種自性一無所知。言教屬於有為法，因為無記所以是暗；真理屬於無為法，因為本性善良所以是明。能比喻的道理可以理解。二、合。
你也像這樣。用法來比喻，就像上面所辨析的，一、客人離去，主人留下，這是責備執著于外緣和妄想。二、從法和比喻順著推論，有體性。一、法。
如果認為分別我說法聲音的是你的心，那麼這個心本身就應該離開分別聲音而有分別的自性。如果因為佛說法而產生分別心，這個分別心本來沒有自性，所以屬於緣塵，隨著塵境的有無而變化，不是常住不變的，只不過像個客人一樣。二、比喻。
譬如有一個客人，寄宿在旅店裡，暫時停留就離開了，終究不會常住；而掌管旅店的人始終都在，被稱為旅店的主人。這說明緣心隨著外境往來，真心湛然常住。用客人比喻妄心，用主人比喻真心。三、合。
這也像這樣。如果真是你的心，那就不會離去。如下經文所說：『聲無既無滅，聲有亦非生，生滅二圓離，是則常真實。』二、從緣塵反過來責備沒有自性。一、例證說明沒有自性。
怎麼能離開聲音就沒有分別的自性呢？這樣豈止是聲音的分別心，分別我的容貌，離開各種色相就沒有分別的自性。緣心如果是真性，應該像主人一樣，為什麼
【English Translation】 English version Forgetting the finger. Why? Because the pointing finger is mistaken for the bright moon. The finger is a metaphor for the teachings that can explain, and the moon is a metaphor for the truth that is explained. If you want to see the moon, you must forget the finger to observe it. If you want to see the self-nature, you must forget the words to experience it. If you cannot forget the words, how can you see the self-nature? If you cannot forget the finger, how can you recognize the moon wheel? The Surangama Sutra says: 'Sutra teachings are like a finger pointing at the moon. If you see the moon, you will know that what is pointed at is ultimately not the moon.' All the Tathagatas' various words and explanations to the Bodhisattvas are also like this. If you are attached to the finger and the moon, you will lose both the explanation and the meaning, which can be seen in the scriptures. Two, both brightness and darkness are lost.
It is not only forgetting the finger, but also not recognizing brightness and darkness. Why? Because the form of the pointing finger is taken as the bright self-nature of the moon, and nothing is known about the two self-natures of brightness and darkness. Verbal teachings belong to conditioned dharmas, and because they are neutral, they are dark; truth belongs to unconditioned dharmas, and because their nature is good, they are bright. The principle of the metaphor can be understood. Two, combined.
You are also like this. Using the Dharma as a metaphor, as analyzed above, one, the guest leaves and the host stays, which is to blame attachment to external conditions and delusions. Two, reasoning from the Dharma and the metaphor, there is substance. One, the Dharma.
If you think that what distinguishes my voice is your mind, then this mind itself should have the nature of distinguishing apart from the distinguishing sound. If a discriminating mind arises because the Buddha speaks the Dharma, this discriminating mind originally has no self-nature, so it belongs to conditioned dust, and changes with the presence or absence of dust, it is not permanent, but only like a guest. Two, metaphor.
For example, there is a guest who stays in an inn, stops temporarily and then leaves, and will never stay permanently; but the person in charge of the inn is always there and is called the innkeeper. This shows that the conditioned mind comes and goes with the external environment, and the true mind is clear and always present. The guest is used as a metaphor for the false mind, and the host is used as a metaphor for the true mind. Three, combined.
It's also like this. If it is really your mind, then it will not leave. As the following scripture says: 'When sound is absent, there is no extinction; when sound is present, there is no birth. The two circles of birth and extinction are separate, and this is the constant truth.' Two, blaming the absence of self-nature from the conditioned dust. One, an example illustrating the absence of self-nature.
How can there be no discriminating nature apart from sound? In this case, it is not only the discriminating mind of sound, but also the discrimination of my appearance, and there is no discriminating nature apart from various forms. If the conditioned mind is the true nature, it should be like the host, why
得隨聲來去。以離聲時無分別故。豈同真心周遍法界湛然常住。隨聲之心既然。隨色之心亦爾。故云豈唯等 二指同外宗。
如是乃至分別都無 前舉色聲顯心無體。亦合遍歷香味觸法。今此超過。故云乃至分別都無。
非色非空。拘舍離等昧為冥諦 不可見故非色。緣會有故非空。言冥諦者。或云冥性或云自性。梵云僧伽奢薩咀羅。此云數論。立二十五諦。最初一諦名為冥性。計以為常。第二十五名為神我。亦計為常。我思勝境。冥性即變二十三諦為我受用。我既受用。為境纏縛不得解脫。我若不思冥諦不變。既無纏縛我即解脫。名為涅槃。如別處說。拘舍梨者。非即數論。是彼類耳。趣爾舉也 三結責非主。
離諸法緣無分別性。則汝心性各有所還。云何為主 真心如主。妄想如客。客有來去。主無移動。若離法緣無分別性。顯汝心性隨塵各還。是則為客。云何名主 二示見性無還二。一阿難承前敘難。
阿難言。若我心性各有所還。則如來說妙明元心云何無還。唯垂哀愍為我宣說 心性之言通於真妄。阿難執者是妄。如來示者為真。今以所執之生滅。疑于所示之妙明。故云則如來說云何無還。還猶滅也 二如來約相對辨三。一約權標指以許說。
佛告阿難。且汝見我。見精明元
【現代漢語翻譯】 現代漢語譯本： 得隨聲音而來去變化。因為離開聲音時就沒有分別的緣故。這怎麼能和真心周遍法界、湛然常住的狀態相比呢？隨聲音而動的心既然如此，隨顏色而動的心也是一樣。所以說，『豈唯等』——這二字是指同於外道宗派。
『如是乃至分別都無』——前面舉了色、聲來顯示心沒有實體，也應該包括香味觸法。現在這裡是更進一步的超越，所以說『乃至分別都無』。
『非色非空。拘舍離等昧為冥諦』——因為不可見，所以說『非色』；因為是因緣和合而生，所以說『非空』。所說的『冥諦』，或者叫做『冥性』，或者叫做『自性』。梵語是僧伽奢薩咀羅（Samkhya-sastra），這裡翻譯為『數論』。他們立了二十五諦，最初的第一諦叫做『冥性』，認為它是常住不變的。第二十五叫做『神我』，也認為是常住不變的。『我』如果思念美好的境界，『冥性』就會變化出二十三諦來給我受用。『我』既然受用，就被境界纏縛而不能解脫。『我』如果不思念，『冥諦』就不會變化，既然沒有纏縛，『我』就解脫了，這叫做涅槃。就像別處所說的那樣。『拘舍梨』，並非就是數論，只是與他們類似罷了，這裡只是隨便舉個例子。
『離諸法緣無分別性。則汝心性各有所還。云何為主』——真心就像主人，妄想就像客人。客人有來有去，主人沒有移動。如果離開法緣就沒有分別的自性，就顯示出你的心性隨著塵境各自消散。這樣的話，它就是客人，怎麼能叫做主人呢？
二、顯示見性沒有還滅（二）。一、阿難承接前面的話敘述疑問。
『阿難言。若我心性各有所還。則如來說妙明元心云何無還。唯垂哀愍為我宣說』——『心性』這個詞語，既可以指真心，也可以指妄心。阿難執著的是妄心，如來開示的是真心。現在因為執著于生滅的妄心，而懷疑如來所說的妙明真心，所以說『則如來說云何無還』，『還』就是滅的意思。
二、如來根據相對的觀點來辨析（三）。一、根據權巧的標示來允許解說。
『佛告阿難。且汝見我。見精明元』
【English Translation】 English version: It comes and goes with sounds. Because when separated from sound, there is no distinction. How can this be compared to the true mind, which pervades the Dharma Realm, clear and constantly abiding? Since the mind that follows sound is like this, the mind that follows color is also the same. Therefore, it is said, 'How can it only be equal?' – These two words refer to being the same as externalist sects.
'Thus, even to the point of having no distinctions' – Earlier, color and sound were used to show that the mind has no substance; this should also include smell, taste, touch, and dharma. Now, this is a further transcendence, so it is said, 'even to the point of having no distinctions'.
'Neither color nor emptiness. The Kausalyas and others mistakenly take it for the Pradhana' – Because it is invisible, it is said to be 'neither color'; because it arises from conditions, it is said to be 'neither emptiness'. The so-called 'Pradhana' is also called 'Prakriti' or 'Svabhava'. In Sanskrit, it is Samkhya-sastra, which is translated here as 'Enumeration School'. They establish twenty-five Tattvas (truths), the first of which is called 'Prakriti', which they consider to be permanent. The twenty-fifth is called 'Purusha' (Self), which they also consider to be permanent. If 'I' think of beautiful realms, 'Prakriti' will transform into twenty-three Tattvas for 'me' to enjoy. Since 'I' enjoy them, 'I' am bound by the realms and cannot be liberated. If 'I' do not think, 'Prakriti' will not transform, and since there is no bondage, 'I' am liberated, which is called Nirvana. As explained elsewhere. 'Kausalyas' are not exactly the Enumeration School, but similar to them; this is just a casual example.
'If separated from the conditions of all dharmas, there is no distinguishing nature. Then your mind-nature will each return to its respective place. How can it be the master?' – The true mind is like a master, and deluded thoughts are like guests. Guests come and go, but the master does not move. If separated from the conditions of dharmas, there is no distinguishing nature, it shows that your mind-nature follows the dusts and each dissipates. In that case, it is a guest, how can it be called the master?
Two, Showing that the seeing-nature does not return (two). One, Ananda, continuing from the previous words, narrates his doubts.
'Ananda said, 'If my mind-nature each returns to its respective place, then how can the Thus Come One say that the wonderfully bright original mind does not return? I only hope you will have compassion and explain it for me.' – The term 'mind-nature' can refer to both the true mind and the deluded mind. What Ananda clings to is the deluded mind, and what the Thus Come One reveals is the true mind. Now, because of clinging to the deluded mind that arises and ceases, he doubts the wonderfully bright true mind that the Thus Come One speaks of, so he says, 'Then how can the Thus Come One say it does not return?' 'Return' means extinction.
Two, The Thus Come One uses relative viewpoints to distinguish (three). One, Based on skillful indications, he permits explanation.
'The Buddha told Ananda, 'First, you see me. The seeing essence is bright and original.'
且者權宜之辭。權指阿難能見之心。為明元也。
此見雖非妙精明心。如第二月非是月影。汝應諦聽。今當示汝無所還地 此之明元非本真性。其猶捏目所見之月。本無所有。非月影者非水中之影也。水中月影從真月降。可喻妙應感而遂通。捏目所觀全體虛妄。從病眼生。堪喻妄見本不可得。只就此見權示無還也 二約境可還以明辨二。一明境有還二。一列八境。
阿難。此大講堂。洞開東方。日輪昇天則有明曜。中夜黑月雲霧晦瞑則復昏暗。戶牖之隙則復見通。墻宇之間則復觀壅。分別之處則復見緣。頑虛之中遍是空性。郁𡋯之像則紆昏塵。澄霽斂氛又觀清凈 舉此明暗通塞空有染凈八種之相。皆仗因托緣以立其象也 二明各還。
阿難。汝咸看此諸變化相。吾今各還本所因處。云何本因。阿難。此諸變化。明還日輪。何以故。無日不明。明因屬日。是故還日。暗還黑月。通還戶牖。壅還墻宇。緣還分別。頑虛還空。郁𡋯還塵。清明還霽。則諸世間一切所有不出斯類 此之八境既從緣有。還從緣無。有去有來。非同真見 二示見無還三。一標。
汝見八種。見精明性當欲誰還 能觀八種之見。名為見精明性。既非緣生。當還何所。豈同八境各有所歸 二釋。
何以故。若還於明。
【現代漢語翻譯】 現代漢語譯本： 而且這些都是權宜之說。『權』指的是阿難能夠看見的心，是爲了說明『明元』（Mingyuan，覺性的初始顯現）。
這個『見』（jian，視覺）雖然不是妙精明心（Miaojingmingxin，精妙明澈的心），就像第二個月亮不是真正的月亮一樣。你應該仔細聽。我現在要告訴你『無所還地』（Wusuohuandi，無所歸還的境地）。這個『明元』不是本來的真性，就像揉眼睛所看到的月亮一樣，本來就是虛幻的。『非月影者』（Feiyueyingzhe，不是月亮的影子）不是水中的影子。水中的月影是從真月降下來的，可以比喻妙應（Miaoying，奇妙的感應）感而遂通。揉眼睛所看到的月亮完全是虛妄的，是從病眼產生的，可以比喻妄見（Wangjian，虛妄的見解）本來就不可得。只是就這個『見』權且指示『無還』（Wuhuan，無歸還）的道理。二、通過說明境可以歸還來辨別二者。一、說明境有歸還。一、列出八種境。
阿難（Ananda，佛陀的十大弟子之一）。這個大講堂，洞開東方，太陽升起就有光明照耀；半夜沒有月亮，雲霧昏暗就又變得昏暗；從門窗的縫隙就能看到通暢；在墻壁之間就看到阻礙；在分別之處就又看到界限；在空曠虛無之中到處都是空性；昏暗污濁的景象就盤旋著污濁的塵埃；澄澈放晴，霧氣消散，又看到清凈。舉出這明、暗、通、塞、空、有、染、凈八種現象，都是憑藉因緣依託才能成立的。
阿難。你們都看到了這些變化的現象，我現在把它們各自歸還到它們本來的因緣之處。什麼是本來的因緣呢？阿難。這些變化，光明歸還給太陽，為什麼呢？沒有太陽就沒有光明，光明的因緣屬於太陽，所以歸還給太陽。黑暗歸還給黑月（沒有月亮的夜晚）。通暢歸還給門窗。阻礙歸還給墻壁。界限歸還給分別。空曠虛無歸還給空。昏暗污濁歸還給塵埃。清明歸還給放晴。那麼世間一切所有都離不開這些類別。這八種境既然是從因緣而有，也從因緣而無，有來有去，不同於真見（Zhenjian，真實的見性）。二、顯示見性無所歸還。一、標示。
你所見的這八種現象，見精明性（Jianjingmingxing，見性的精明本質）應當歸還給誰呢？能夠觀看這八種現象的『見』，名為『見精明性』，既然不是從因緣而生，應當歸還到哪裡呢？難道像這八種境一樣，各自有所歸屬嗎？二、解釋。
為什麼呢？如果歸還給光明，
【English Translation】 English version: Moreover, these are expedient words. 'Expedient' refers to the mind that Ananda (Ananda, one of the ten major disciples of the Buddha) is able to see, to clarify 'Mingyuan' (Mingyuan, the initial manifestation of awareness).
This 'seeing' (jian, vision), although not the Miaojingmingxin (Miaojingmingxin, the wonderfully clear and bright mind), is like the second moon, which is not a real moon. You should listen carefully. I will now show you the 'Wusuohuandi' (Wusuohuandi, the ground of no return). This 'Mingyuan' is not the original true nature, just like the moon seen by rubbing the eyes, which is originally illusory. 'Not a moon shadow' (Feiyueyingzhe, not a shadow of the moon) is not a shadow in the water. The moon shadow in the water descends from the true moon, which can be compared to the Miaoying (Miaoying, wonderful response) that is felt and then understood. The moon seen by rubbing the eyes is completely false, arising from diseased eyes, which can be compared to Wangjian (Wangjian, false views) that are originally unattainable. It is only based on this 'seeing' that the principle of 'no return' (Wuhuan, no returning) is expediently indicated. Secondly, distinguish the two by explaining that the realm can be returned. First, explain that the realm has a return. First, list the eight realms.
Ananda. This great lecture hall, with its eastern side wide open, has brightness when the sun rises in the sky; in the middle of the night, when there is no moon and the clouds and fog are dim, it becomes dark again; through the gaps in the doors and windows, one can see unobstructed passage; between the walls, one sees obstruction; at the places of distinction, one sees boundaries again; in the empty and void, there is emptiness everywhere; in the dense and turbid images, turbid dust swirls; when it is clear and the atmosphere is calm, one sees purity again. These eight kinds of phenomena—brightness, darkness, passage, obstruction, emptiness, existence, defilement, and purity—are all established by relying on causes and conditions.
Ananda. You have all seen these changing phenomena. I will now return each of them to its original cause. What is the original cause? Ananda. These changes—brightness returns to the sun. Why? Without the sun, there is no brightness. The cause of brightness belongs to the sun, so it returns to the sun. Darkness returns to the dark moon (moonless night). Passage returns to the doors and windows. Obstruction returns to the walls. Boundaries return to distinctions. Emptiness and void return to emptiness. Density and turbidity return to dust. Clarity returns to clear weather. Thus, everything in the world cannot be separated from these categories. Since these eight realms arise from conditions, they also cease from conditions. There is coming and going, unlike true seeing (Zhenjian, true nature of seeing). Secondly, show that the nature of seeing has no return. First, indicate.
The eight phenomena that you see—to whom should the Jianjingmingxing (Jianjingmingxing, the essential brightness of seeing) be returned? The 'seeing' that is able to observe these eight phenomena is called 'Jianjingmingxing'. Since it does not arise from conditions, where should it be returned? Is it like these eight realms, each having its own place to return? Secondly, explain.
Why? If it is returned to brightness,
則不明時無復見暗。雖明暗等種種差別。見無差別 真見離緣。緣還見在。若隨境去。后更誰觀。境自有差。見且無別 三結。
諸可還者自然非汝。不汝還者非汝而誰 八境可還。自非汝見。汝不還性正是汝真此若非真。孰為真耶 三就實彰迷以結責。
則知汝心本妙明凈。汝自迷悶。喪本受輪。于生死中常被漂溺。是故如來名可憐慜 前將八境。以對妄見權示無還。由是則知。本妙明心未嘗生滅。本有真性迷而不知。卻執緣塵自取流浪。如前文云。由汝無始至於今生認賊為子。失汝元常。故受輪轉。然雖權指。意顯即是。以末不離本故 三約體用重明二。一伸問。
阿難言。我雖識此見性無還。云何得知是我真性 阿難問意。前對八境。權指妄見有無還義。因是得識本真元性不生不滅。為復只此表知性常。為更有義。別得真妄。故云云何得知等 向下。更約用有優劣體無差異。用約人辨。體對物論。斯則前後三義以辨真也。一顯無生滅。二明有勝用。三示無差別。故此答釋分為二科。一約用優劣以略明。
佛告阿難。吾今問汝。今汝未得無漏清凈。承佛神力。見於初禪得無障礙 得初果證。方斷分別。故云未得無漏。自無定力。假他而見。故云承佛神力。借通令見者。意欲阿難信知自己
【現代漢語翻譯】 現代漢語譯本 則不明的時候就無法再看見黑暗。即使光明和黑暗等等有種種差別，能見的本性卻沒有差別。真正的見性是脫離因緣的。如果因緣還在，見性就仍然存在。如果跟隨外境而去，之後又由誰來觀察呢？外境本身就有差別，但見性本來就沒有分別。這是第三個結論。
那些可以歸還的東西自然不是你。不歸還你的東西，除了你又是誰呢？八種境界都可以歸還，但你（的見性）不是可以歸還的。你那不可歸還的本性，正是你真實的本性。如果這都不是真實的，那什麼才是真實的呢？這是第三個就實指出迷惑並加以責問。
那麼，你應該知道你的心本來是微妙光明清凈的，是你自己迷惑昏昧，喪失了根本而承受輪迴。在生死之中常常被漂流沉溺。所以如來稱之為可憐憫的。前面將八種境界，用來對照虛妄的見性，權且顯示沒有歸還的道理。由此可知，本妙明心從未生滅，本有的真性因為迷惑而不知，反而執著于因緣塵埃，自取流浪。如同前文所說，『由於你從無始以來直到今生，認賊為子，失去了你本來的常性，所以承受輪迴轉動』。雖然是權且指點，但意思是要顯示（妄見）就是（真性）。因為末端不離根本的緣故。這是第三個約體用重新闡明，分為兩點。第一點是提出問題。
阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）說：『我雖然認識到這個見性沒有歸還，但要如何才能知道這是我的真性呢？』阿難（Ananda）提問的意思是，前面針對八種境界，權且指出虛妄的見性有可以歸還和不可以歸還的含義。因此得以認識到本真元性不生不滅。是僅僅憑藉這個來了解見性的恒常，還是有其他的含義，可以分別真妄？所以說『要如何才能知道』等等。接下來，進一步從作用上有優劣，本體上沒有差異的角度來論述。作用是針對人來辨別，本體是針對事物來論述。這樣就有了前後三種含義來辨別真性。一是顯示沒有生滅，二是說明有殊勝的作用，三是顯示沒有差別。所以這裡的回答分為兩個部分。第一部分是從作用的優劣來簡要說明。
佛（Buddha，覺悟者）告訴阿難（Ananda）：『我現在問你，現在你還沒有得到無漏清凈，是憑藉佛（Buddha）的神力，才能看見初禪而沒有障礙。』得到初果的證悟，才能斷除分別，所以說『還沒有得到無漏』。自己沒有定力，憑藉他力才能看見，所以說『憑藉佛（Buddha）的神力』。借神通讓人看見，是想讓阿難（Ananda）相信自己。
【English Translation】 English version Then, when there is no light, one cannot see the darkness again. Although there are various differences such as light and darkness, the nature of seeing has no difference. True seeing is detached from conditions. If conditions are still present, seeing still exists. If it follows external objects, who will observe it later? External objects themselves have differences, but seeing originally has no distinctions. This is the third conclusion.
Those things that can be returned are naturally not you. What does not return to you, who is it other than you? The eight realms can be returned, but your (seeing nature) is not something that can be returned. Your nature that cannot be returned is precisely your true nature. If this is not true, then what is true? This is the third point of directly pointing out delusion and questioning it.
Then, you should know that your mind is originally wonderfully bright and pure, but you yourself are deluded and confused, losing the root and undergoing reincarnation. In the cycle of birth and death, you are constantly drifting and drowning. Therefore, the Tathagata (如來, Thus Come One, an epithet of the Buddha) calls it pitiable. Earlier, the eight realms were used to contrast with the false seeing, provisionally showing the principle of no return. From this, it can be known that the originally wonderful and bright mind has never been born or ceased, and the original true nature is not known due to delusion, but instead clings to conditioned dust, bringing about its own wandering. As mentioned earlier, 'Because you have, from beginningless time until this life, recognized a thief as your son, losing your original constancy, therefore you undergo the cycle of reincarnation.' Although it is a provisional pointing, the meaning is to show that (false seeing) is (true nature). Because the end does not depart from the root. This is the third explanation of the essence and function, divided into two points. The first point is to raise a question.
Ananda (阿難, one of the ten major disciples of the Buddha, known for his exceptional memory) said, 'Although I recognize that this seeing nature has no return, how can I know that this is my true nature?' Ananda's (阿難) meaning in asking is that, earlier, regarding the eight realms, it was provisionally pointed out that false seeing has the meaning of being able to return and not being able to return. Therefore, one can recognize that the original true nature is neither born nor ceases. Is it only by relying on this to understand the constancy of seeing nature, or are there other meanings that can distinguish between true and false? Therefore, he says 'how can I know' and so on. Next, it will be further discussed from the perspective that there are superior and inferior aspects in function, and no difference in essence. Function is distinguished in relation to people, and essence is discussed in relation to things. In this way, there are three meanings before and after to distinguish true nature. First, it shows that there is no birth or cessation, second, it explains that there is a superior function, and third, it shows that there is no difference. Therefore, the answer here is divided into two parts. The first part is to briefly explain from the superiority and inferiority of function.
The Buddha (佛, Awakened One) told Ananda (阿難), 'I am now asking you, now that you have not yet attained the undefiled purity, you are able to see the first Dhyana (禪, meditation) without obstruction by relying on the Buddha's (佛) divine power.' Only by attaining the realization of the first fruit can one eliminate discrimination, so it is said 'have not yet attained the undefiled'. One does not have the power of concentration oneself, and can only see by relying on the power of others, so it is said 'relying on the Buddha's (佛) divine power'. Allowing people to see through supernatural power is to make Ananda (阿難) believe in himself.
見之真用有若是也。色界之首梵眾梵輔大梵俱名初禪。
而阿那律。見閻浮提。如觀掌中庵摩羅果 阿那律此云如意。亦云無貧。過去以食施辟支佛。九十一劫天上人中受如意樂無所劣少。未入道時。為性多睡。為佛所呵。因是不寐。遂失明耳。佛教修天眼用見世事。因是修得。見三千界如觀掌果。大論所明。大阿羅漢見小千界。大辟支見百佛界。諸佛見一切佛土。那律獨見大千者。以彼遍修作意數故。于諸聲聞天眼第一。今言閻浮者。以大千皆有閻浮。以別顯總。亦不相違。
諸菩薩等見百千界 初地見百佛土。二地見千世界。乃至十地見無量不可說佛剎微塵數世界也。
十方如來。窮盡微塵清凈國土無所不矚 佛具五眼三智。所見窮盡法界。已上四位。階級所見。淺深不同。蓋真見之用。隨證所得。漸明漸遠也。
眾生洞視不過分寸 隔紙瞙不見外物。隔面板不見五藏。豈同前聖真見之用。斯則真見妄見前後五重。條然可辨。而云云何得知是我真往。胡不察焉 二約體非物以廣辨二。一正辨見體非物三。一標塵。
阿難。且吾與汝。觀四天王所住宮殿。中間遍覽水陸空行。雖有昏明種種形像。無非前塵分別留礙 分別者差別也。或可前塵留礙即是所分別之境 二敕揀。
汝
【現代漢語翻譯】 現代漢語譯本：由此可見真見的功用就是這樣。之首梵眾（Brahmā Pāriṣadya，梵天輔臣）、梵輔（Brahmā Purohita，梵天輔吏）、大梵（Mahābrahmā，大梵天）都屬於初禪的境界。
阿那律（Aniruddha，無貧尊者）能見到閻浮提（Jambudvīpa，南贍部洲），就像觀看掌中的庵摩羅果（āmalaka，一種水果）一樣。阿那律，意為『如意』，也稱為『無貧』。過去他曾以食物佈施給辟支佛（Pratyekabuddha，緣覺佛），因此在九十一劫中，于天上人間享受如意之樂，沒有任何匱乏。未入道時，他生性嗜睡，受到佛陀的呵斥，因此不眠不休，最終失去了眼睛。佛陀教導他修習天眼，用以觀察世間事物，因此修得了天眼，能見到三千大千世界如同觀看掌中之果。根據《大智度論》所說，大阿羅漢（Mahā-arhat，大阿羅漢）能見到小千世界，大辟支佛能見到百佛世界，諸佛能見到一切佛土。阿那律能獨自見到大千世界，是因為他普遍修習作意數（manasikāra，作意），所以在所有聲聞弟子中，他的天眼最為第一。這裡說『閻浮』，是因為大千世界都有閻浮提，用以個別顯示總體，也不相違背。
諸位菩薩等能見到百千世界。初地菩薩能見到百佛土，二地菩薩能見到千世界，乃至十地菩薩能見到無量不可說佛剎微塵數世界。
十方如來，窮盡微塵數清凈國土，無所不照見。佛具有五眼三智，所見窮盡法界。以上四種位階，所見淺深不同，大概真見的功用，隨著證悟所得，逐漸明晰深遠。
眾生洞察事物，不過分寸之間，隔著紙張就看不見外面的東西，隔著面板就看不見五臟六腑。這怎麼能與前面聖人的真見功用相比呢？這就像真見與妄見，前後有五重差別，條理分明可以辨別。既然如此，還說『云何得知是我真往』，為什麼不仔細觀察呢？以下從體非物來廣泛辨別。首先，正式辨別見體非物，分為三點。第一點是標示塵境。
阿難，且讓我與你一同觀察四天王（Caturmahārājakayikas，四大天王）所居住的宮殿，中間遍覽水陸空中的一切事物，雖然有昏暗明亮種種形像，但無非是之前的塵境分別所留下的障礙。『分別』就是差別。或許可以說，之前的塵境留下的障礙，就是所分別的境界。
你
【English Translation】 English version: Thus, the true function of true seeing is like this. The Brahmā Pāriṣadya (梵眾, attendants of Brahmā), Brahmā Purohita (梵輔, ministers of Brahmā), and Mahābrahmā (大梵, Great Brahmā) are all within the realm of the first Dhyana (初禪, first meditation stage).
Aniruddha (阿那律, one of the Buddha's ten principal disciples, known for his divine sight) can see Jambudvīpa (閻浮提, the continent where we live) as clearly as looking at an āmalaka (庵摩羅果, myrobalan fruit) in the palm of his hand. Aniruddha means 'as desired' or 'without poverty'. In the past, he offered food to a Pratyekabuddha (辟支佛, a solitary enlightened being), and as a result, for ninety-one kalpas (劫, eons), he enjoyed the bliss of wish fulfillment in the heavens and among humans, lacking nothing. Before entering the path, he was naturally sleepy and was scolded by the Buddha. Because of this, he stayed awake and eventually lost his eyesight. The Buddha taught him to cultivate the divine eye to see worldly affairs, and thus he cultivated it and could see the three thousand great chiliocosms (三千大千世界) as if looking at a fruit in his palm. According to the Mahāprajñāpāramitāśāstra (大智度論), a great Arhat (阿羅漢, enlightened disciple) can see a small chiliocosm, a great Pratyekabuddha can see a hundred Buddha-fields, and the Buddhas can see all Buddha-lands. Aniruddha alone can see the great chiliocosm because he universally cultivated mindfulness (作意, manasikāra). Therefore, among all the Śrāvakas (聲聞, disciples who hear the Buddha's teachings), his divine eye is the foremost. Here, 'Jambudvīpa' is mentioned because all great chiliocosms have a Jambudvīpa, using the particular to reveal the general, which is not contradictory.
The Bodhisattvas (菩薩, beings striving for enlightenment) can see hundreds of thousands of worlds. A Bodhisattva on the first Bhumi (地, stage) can see a hundred Buddha-lands, a Bodhisattva on the second Bhumi can see a thousand worlds, and so on, until a Bodhisattva on the tenth Bhumi can see countless, inexpressible Buddha-lands, as many as the dust particles in Buddha-fields.
The Tathāgatas (如來, Buddhas), in the ten directions, exhaustively see all pure lands as numerous as dust particles, without overlooking anything. The Buddhas possess the five eyes and three wisdoms, and their vision encompasses the entire Dharma-realm. The above four levels have different depths of vision, and the function of true seeing gradually becomes clearer and more distant as one's realization deepens.
Sentient beings' insight is limited to a fraction of an inch; they cannot see objects outside a piece of paper, nor can they see the five internal organs through the skin. How can this be compared to the true seeing of the previous sages? This is like the difference between true seeing and false seeing, with five distinct levels that can be clearly distinguished. Since this is the case, why do you say, 'How can I know if it is my true going?' Why not observe carefully? The following broadly distinguishes the substance as non-material. First, it formally distinguishes the seeing substance as non-material, in three points. The first point is to indicate the object of perception (塵境).
Ananda (阿難, one of the Buddha's ten principal disciples, known for his memory), let me and you observe the palaces where the Four Heavenly Kings (四天王, Caturmahārājakayikas) reside, and in between, we will survey all things on land, in water, and in the air. Although there are various forms and appearances, both dim and bright, they are nothing more than the obstructions left by previous perceptions (塵境). 'Discrimination' (分別) means differentiation. Perhaps it can be said that the obstructions left by previous perceptions are the objects being discriminated.
You
應於此分別自他 此標勸也。汝應於此所緣境中。試分自他令其差別。自即見性。他即物像。
吾今將汝。擇于見中。誰是我體。誰為物像 將請也。誰何也。我今請汝。于所見中詳而擇之。何者是汝見體。何者是其物像。此正勸令揀 三正辨二。一明非見之物是前塵。
阿難。極汝見源。從日月宮是物非汝。至七金山周遍諦觀。雖種種光亦物非汝。漸漸更觀。云騰鳥飛風動塵起樹木山川草芥人畜。咸物非汝 極窮也。研窮汝之見性。自遠至近。所見無非物像。非是汝之見性。芥小草也 二明非物之見是真性。
阿難。是諸近遠諸有物性雖復差殊。同汝見精清凈所囑。則諸物類自有差別。見性無殊。此精妙明誠汝見性 物類雖殊。見性常一。不隨境異。即是汝真。此顯真見平等無差。汝前問云。云何得知是我真性。今明。境自差別。見性無殊。由是得知是汝真性 二廣破展轉執情二。一師資能見互緣破三。一正破。
若見是物。則汝亦可見吾之見 汝若執言。汝能見心同所見物亦有差別。斯則見即是物。佛之見性亦合是物。應被汝見 二轉破。
若同見者名為見吾。吾不見時。何不見吾不見之處 汝若執言。我與世尊同緣物時。世尊之見既著彼物。我見物時便是見佛之見。經文省略。
【現代漢語翻譯】 現代漢語譯本 應在此處區分自己和外物，這是勸告。你應該在這個所緣境中，嘗試區分自己和外物，使它們有所差別。『自』就是指能見的本性，『他』就是指外在的物像。
我現在要讓你在能見之中，選擇哪個是我的本體，哪個是外在的物像。『將』是請的意思，『誰』是何的意思。我現在請你，在所見的事物中詳細地選擇，哪個是你的能見本體，哪個是那些外在的物像。這是正式勸導你進行揀擇。 三、正式辨別。二、說明非能見之物是前塵。
阿難（Ananda），窮盡你的能見之源，從日月宮殿開始，那些都是外物，不是你。直到七金山（Sapta Kanchanagiri）周圍，仔細觀看，即使是種種光明，也是外物，不是你。漸漸地再觀察，雲彩升騰，鳥兒飛翔，風吹動，塵土飛揚，樹木山川，草芥人畜，都是外物，不是你。『極』是窮盡的意思。研究窮盡你的能見之性，從遠到近，所見沒有不是物像的，不是你的能見之性。『芥』是小草。 二、說明非外物之能見是真性。
阿難（Ananda），這些或近或遠的各種具有物性的事物，即使它們之間存在差異，都同樣被你那清凈的能見之精所照矚。那麼，各種物類自然有它們的差別，而能見的本性卻沒有差別。這精妙明亮的，確實是你的能見之性。物類雖然不同，能見的本性卻始終如一，不隨外境而改變，這就是你的真性。這顯示了真見是平等沒有差別的。你之前問，『如何得知這是我的真性？』現在說明，外境自身有差別，能見的本性卻沒有差別，由此可知這就是你的真性。 二、廣泛破斥輾轉執著的感情。二、師資能見互相攀緣的破斥。三、正式破斥。
如果能見是外物，那麼你也應該能看見我的能見。你如果執著地說，你的能見之心和所見的外物一樣也有差別，那麼能見就是外物。佛的能見之性也應該屬於外物，應該被你看見。 二、反過來破斥。
如果和能見者一樣被稱為能見我的，那麼我沒有能見的時候，為什麼不能看見我沒有能見的地方？你如果執著地說，我和世尊（Lokasrestha）一同緣于外物的時候，世尊的能見既然執著于那個外物，我看見外物的時候，就是看見佛的能見。（經文省略）
【English Translation】 English version You should distinguish between self and other here; this is an exhortation. You should try to differentiate between self and other within this object of focus, making them distinct. 'Self' refers to the nature of seeing, while 'other' refers to external objects.
Now I will have you choose, within seeing, which is my essence and which is an external object. 'Will' means to invite, 'who' means what. Now I invite you to carefully choose from what is seen, which is your seeing essence and which are those external objects. This is a formal exhortation to discern. Three, formal discrimination. Two, clarifying that what is not seeing is former dust.
Ananda, exhaust the source of your seeing, starting from the palaces of the sun and moon; those are objects, not you. Until the Seven Gold Mountains (Sapta Kanchanagiri) all around, observe carefully; even the various lights are objects, not you. Gradually observe further: clouds rising, birds flying, wind moving, dust rising, trees, mountains, rivers, grasses, people, and animals are all objects, not you. 'Exhaust' means to completely explore. Investigate and exhaust your seeing nature, from far to near; what is seen is nothing but objects, not your seeing nature. 'Grass' refers to small grass. Two, clarifying that seeing which is not an object is true nature.
Ananda, these various things, near and far, that have material properties, even if they have differences, are all equally illuminated by your pure seeing essence. Then, the various kinds of things naturally have their differences, but the nature of seeing has no difference. This exquisite and bright is truly your seeing nature. Although things are different, the nature of seeing is always the same, not changing with the external environment; this is your true nature. This shows that true seeing is equal and without difference. You asked before, 'How can I know this is my true nature?' Now it is explained that external environments themselves have differences, but the nature of seeing has no difference; from this, it can be known that this is your true nature. Two, broadly refuting the emotions of clinging to transmigration. Two, refuting the mutual dependence of teacher and student's seeing. Three, formal refutation.
If seeing is an object, then you should also be able to see my seeing. If you insist that your seeing mind is different from the objects seen, then seeing is an object. The Buddha's (Buddha) seeing nature should also belong to objects and should be seen by you. Two, refuting in reverse.
If being the same as the seer is called seeing me, then when I am not seeing, why can't you see the place where I am not seeing? If you insist that when I and the World Honored One (Lokasrestha) are together focused on an object, since the World Honored One's seeing is attached to that object, when I see the object, it is seeing the Buddha's seeing. (Text omitted)
但云見吾。此牒所計也。即便破云。吾不見時何不見吾不見之處。意云。我若不緣彼物之時名為不見。此不見體汝應合見。為何不見也。
若見不見。自然非彼不見之相 此破轉計也。汝若執言。我亦見佛不見之體復有何失。故云若見不見。即便破云。自然非彼不見之相。意云。不見之體既被汝見。此則何成不見之相。不見之體已被見故 三結破。
若不見吾不見之地。自然非物。云何非汝 此文之意。展轉結歸都有五重。以顯阿難見性。經文存三。而隱二意。若具論者。合云。若不見吾不見之處。亦不見吾見處。既不見吾見處。吾見自然非物。吾見若非是物。汝見亦非是物。汝見既非是物。云何非汝真見 二心境更觀雜亂破三。一正破 又則汝今見物之時。汝既見物。物亦見汝。體性紛雜。則汝與我並諸世間不成安立 又若汝執見性是物。亦應彼物即是于見。如是則應汝見物時。物亦見汝。斯則人物如何分辨。物體見性自然雜亂。物即是汝。汝即是物。世間一切俱不成立。如何名為安立諦耶 二顯是。
阿難。若汝見時是汝非我。見性周遍。非汝而誰 若汝現見物時。宛然分辨。阿難非佛。佛非阿難。此則世間顯然安立。皆汝見性周遍了知。此周遍性若非汝真。復是何耶。故結云非汝而誰 三斥
【現代漢語翻譯】 現代漢語譯本： 『但云見吾。此牒所計也。即便破云。吾不見時何不見吾不見之處。』意思是說，如果你認為你能『見』到我，這只是你的一種執著。即使你這樣認為，我也要反駁說，當我『不見』的時候，你又怎麼能『見』到我『不見』的地方呢？這裡的意思是，如果我『不見』任何事物的時候，這種『不見』的狀態你應該能夠『見』到，但你為什麼『不見』呢？
『若見不見。自然非彼不見之相。』這是爲了破除你進一步的執著。如果你堅持說，我能『見』到佛『不見』的狀態，這又有什麼不對呢？所以說，如果你能『見』到『不見』，那麼這自然就不是『不見』的本來面目了。意思是說，『不見』的狀態既然已經被你『見』到了，那它怎麼還能是『不見』的狀態呢？因為『不見』的狀態已經被『見』到了。
『若不見吾不見之地。自然非物。云何非汝。』這句話的意思是，層層遞進，最終歸結到阿難（Ananda）的見性（seeing-nature）。經文中只保留了三重含義，而隱藏了兩重。如果完整地論述，應該說：如果你『不見』我『不見』的地方，也『不見』我『見』的地方，既然你『不見』我『見』的地方，那麼我的『見』自然就不是外物。如果我的『見』不是外物，那麼你的『見』也不是外物。既然你的『見』不是外物，那為什麼不是你真正的見性呢？
二、心境更觀雜亂破三： 一、正破：『又則汝今見物之時。汝既見物。物亦見汝。體性紛雜。則汝與我並諸世間不成安立。』 進一步說，如果你認為見性是外物，那麼外物也應該就是見性。這樣一來，當你『見』到外物的時候，外物也應該『見』到你。這樣人物如何分辨呢？物體的見性和你的見性自然就混雜在一起了。物就是你，你就是物，世間一切都無法成立，又怎麼能說是安立諦（established truth）呢？
二、顯是：『阿難。若汝見時是汝非我。見性周遍。非汝而誰。』 如果你現在『見』到事物的時候，能夠清楚地分辨阿難（Ananda）不是佛（Buddha），佛（Buddha）不是阿難（Ananda），那麼這個世界就顯然是安立的。這一切都是你的見性周遍了知。這種周遍的見性如果不是你真實的，那又會是誰的呢？
三、斥：若汝現見物時。宛然分辨。阿難非佛。佛非阿難。此則世間顯然安立。皆汝見性周遍了知。此周遍性若非汝真。復是何耶。故結云非汝而誰
【English Translation】 English version: 『But you say you see me. This is your attachment. Even if you say so, I refute, when I do not see, how can you see the place where I do not see?』 This means, if you think you can 『see』 me, it is just your clinging. Even if you think so, I will refute, when I 『do not see』 anything, how can you 『see』 the place where I 『do not see』? The meaning here is, if I 『do not see』 any object, you should be able to 『see』 this state of 『not seeing,』 but why don't you 『see』 it?
『If you see the not-seeing, naturally it is not the aspect of not-seeing.』 This is to break your further attachment. If you insist, 『I can see the state of the Buddha』s (Buddha) not-seeing, what is wrong with that?』 Therefore, it says, if you can 『see』 the 『not-seeing,』 then it is naturally not the original face of 『not-seeing.』 It means, since the state of 『not-seeing』 has already been 『seen』 by you, how can it still be the state of 『not-seeing』? Because the state of 『not-seeing』 has already been 『seen.』
『If you do not see the place where I do not see, naturally it is not an object. How is it not you?』 The meaning of this sentence is that it progresses layer by layer, ultimately leading to Ananda』s (Ananda) seeing-nature. The sutra only retains three layers of meaning, while hiding two. If discussed completely, it should say: If you 『do not see』 the place where I 『do not see,』 and also 『do not see』 the place where I 『see,』 since you 『do not see』 the place where I 『see,』 then my 『seeing』 is naturally not an external object. If my 『seeing』 is not an external object, then your 『seeing』 is also not an external object. Since your 『seeing』 is not an external object, then why is it not your true seeing-nature?
Two, Confusedly breaking the three aspects of mind and object: One, Direct breaking: 『Furthermore, when you see an object, since you see the object, the object also sees you. The nature is confused. Then you and I and all the worlds cannot be established.』 Furthermore, if you think that seeing-nature is an external object, then the external object should also be seeing-nature. In this way, when you 『see』 an external object, the external object should also 『see』 you. How can people and objects be distinguished? The seeing-nature of the object and your seeing-nature are naturally mixed together. The object is you, and you are the object. Everything in the world cannot be established. How can it be called an established truth?
Two, Revealing what is: 『Ananda (Ananda), if when you see, it is you and not me. Seeing-nature is all-pervasive. If not you, then who?』 If you can clearly distinguish that Ananda (Ananda) is not the Buddha (Buddha), and the Buddha (Buddha) is not Ananda (Ananda), when you 『see』 things now, then this world is clearly established. All of this is your seeing-nature that pervades and knows. If this pervasive seeing-nature is not your true nature, then whose is it?
Three, Reproach: If you now see things, you can clearly distinguish. Ananda (Ananda) is not the Buddha (Buddha), and the Buddha (Buddha) is not Ananda (Ananda). Then this world is clearly established. All of this is your seeing-nature that pervades and knows. If this pervasive seeing-nature is not your true nature, then whose is it? Therefore, it concludes, 『If not you, then who?』
疑。
云何自疑汝之真性性汝不真。取我求實 責其不認也。此是汝之真效能性于汝。謂性一切心也。前云。汝身汝心皆是妙明真精妙心中所現物。而不自識。卻從他求。豈不迷倒。此之大意。明真見離緣周遍法界。湛然常住妙用無邊。平等清凈體非差別。用釋前文云何得知是我真性 四就疑難廣釋四。一見性縮斷疑三。一伸疑。
阿難白佛言。世尊。若此見性必我非余。我與如來。觀四天王勝藏寶殿。居日月宮。此見周圓遍娑婆國。退歸精舍只見伽藍。清心戶堂但瞻檐廡 敘見近遠也。因前開示雖了是真。洎觀遠近不無疑悔。四天宮殿與日月齊。同四萬由旬。娑婆此云堪忍。大千界之都名。今舉總顯別也。僧伽藍摩此云眾園。廡堂下也。
世尊。此見如是。其體本來周遍一界。今在室中唯滿一室。為復此是縮大為小。為當墻宇夾令斷絕。我今不知斯義所在。愿垂弘慈。為我敷演 一界初天也。一室講堂也。借力見寬。自力見狹。寬狹既著。縮斷堪疑。猶豫在懷。故云不知斯義所在。以阿難未證真如。未發真用。佛隨外相對物辨真。既未親證。故難領會。此之疑意。亦約外相以明縮斷。乘前起難以洗物情 二正破三。一總斥其非。
佛告阿難。一切世間大小內外諸所事業各屬前塵。不應說言
【現代漢語翻譯】 現代漢語譯本 疑。
云何自疑汝之真性性汝不真。取我求實，責其不認也。此是汝之真效能性于汝。謂性一切心也。前云：『汝身汝心皆是妙明真精妙心中所現物。』而不自識，卻從他求，豈不迷倒？此之大意，明真見離緣周遍法界，湛然常住妙用無邊，平等清凈體非差別。用釋前文云何得知是我真性？四就疑難廣釋四。一見性縮斷疑三。一伸疑。
阿難（Ananda，佛陀的十大弟子之一）白佛言：『世尊（釋迦牟尼佛的尊稱）。若此見性必我非余，我與如來（Tathagata，如來），觀四天王（Caturmaharajakayikas，佛教的護法天神）勝藏寶殿，居日月宮，此見周圓遍娑婆國（Saha，指我們所居住的這個堪忍世界）。退歸精舍只見伽藍（Sangharama，僧眾居住的園林）。清心戶堂但瞻檐廡（房屋的屋檐下）。』敘見近遠也。因前開示雖了是真，洎觀遠近不無疑悔。四天宮殿與日月齊，同四萬由旬。娑婆此云堪忍。大千界之都名。今舉總顯別也。僧伽藍摩此云眾園。廡堂下也。
『世尊。此見如是，其體本來周遍一界，今在室中唯滿一室。為復此是縮大為小，為當墻宇夾令斷絕？我今不知斯義所在，愿垂弘慈，為我敷演。』一界初天也。一室講堂也。借力見寬，自力見狹。寬狹既著，縮斷堪疑。猶豫在懷，故云不知斯義所在。以阿難未證真如，未發真用。佛隨外相對物辨真，既未親證，故難領會。此之疑意，亦約外相以明縮斷。乘前起難以洗物情。二正破三。一總斥其非。
佛告阿難：『一切世間大小內外諸所事業各屬前塵，不應說言
【English Translation】 English version Doubt.
Why do you doubt that your true nature is not true? You seek reality from me, blaming it for not recognizing itself. This is your true nature, inherent in you, meaning it encompasses all minds. Previously, it was said: 'Your body and mind are manifestations of the wondrously bright, true, refined, and subtle mind.' Yet, you do not recognize it yourself, instead seeking it from others. Are you not deluded? The main idea here is that true seeing transcends conditions, pervades the Dharma realm, is serenely constant, has boundless wondrous functions, is equally pure, and its essence is without differentiation. This is to explain the previous statement: 'How can I know what is my true nature?' Four sections elaborate on the doubts. The first is the doubt about the shrinking and cutting off of seeing nature, in three parts. The first is to express the doubt.
Ananda (one of the ten great disciples of the Buddha) said to the Buddha: 'World Honored One (a title for Shakyamuni Buddha). If this seeing nature is definitely mine and not something else, when I, along with the Tathagata (another title for the Buddha), observe the magnificent treasure palaces of the Four Heavenly Kings (Caturmaharajakayikas, the four guardian deities of Buddhism), residing in the palaces of the sun and moon, this seeing is all-encompassing throughout the Saha world (Saha, referring to the world we live in, which is endurable). Returning to the monastery, I only see the Sangharama (Sangharama, a garden where monks reside). In the clear-minded hall, I only gaze at the eaves.' This describes seeing near and far. Although the previous explanation clarified the truth, observing the near and far still brings doubt and regret. The palaces of the Four Heavenly Kings are on par with the sun and moon, both being forty thousand yojanas away. Saha means 'endurable.' It is the name of the capital of the great chiliocosm. Now, the general is mentioned to highlight the specific. Sangharama means 'garden of the Sangha.' The eaves are below the hall.
'World Honored One, this seeing is such that its essence originally pervades a realm, but now, within a room, it only fills the room. Is this shrinking from large to small, or is it being cut off by the walls? I do not know where the meaning of this lies. I wish you would bestow your great compassion and elaborate on it for me.' 'A realm' refers to the first heaven. 'A room' refers to the lecture hall. Seeing is wide when relying on external forces, but narrow when relying on one's own power. With width and narrowness established, shrinking and cutting off become doubtful. Hesitation remains in my heart, so I say I do not know where the meaning of this lies. Because Ananda has not yet realized True Thusness and has not yet manifested true function, the Buddha distinguishes truth based on external appearances and objects. Since he has not personally verified it, it is difficult to comprehend. This doubt also uses external appearances to clarify shrinking and cutting off. Taking advantage of the previous question to wash away emotional attachments. The second is to directly refute in three parts. The first is to generally rebuke its incorrectness.
The Buddha told Ananda: 'All worldly affairs, whether large or small, internal or external, belong to the realm of objects. You should not say'
見有舒縮 大小內外對待假立。俱屬前塵。能見真心何舒何卷。故此總責令知其非 二舉喻釋義四。一雙問。
譬如方器中見方空。吾復問汝。此方器中所見方空。為復定方。為不定方 器喻前塵。空喻見性。空之方圓喻疑見舒縮 二雙破。
若定方者。別安圓器空應不圓。若不定者。在方器中應無方空 方器中空若定方者。除去方器彆著圓器。此處虛空應無圓相。若言虛空不定方者。顯是方器無方虛空 三合顯。
汝言不知斯義所在。義性如是。云何為在 汝疑見性縮斷。要在一義決定。見性之義猶如虛空。虛空豈有方圓而可在耶。此明真見周遍無有方所如彼虛空。故涅槃云。有常之法遍一切處。虛空常故無處不遍。如來亦爾。遍一切處。是故為常。無常之法此有彼無。如來不爾。是故為常 四會釋。
阿難。若復欲令入無方圓。但除器方。空體無方。不應說言更除虛空方相所在 入達解也。若欲達解無方圓義。但去器之方圓不可更除虛空方相。若欲達解無大小義。但去塵境大小。不可說言見性寬狹 三就疑難破二。一以延破縮疑。
若如汝問。入室之時縮見令小。仰觀日時汝豈挽見齊于日面 若汝執言縮見成小。應可引見令伸等到日邊挽引齊等。面猶邊也 二以續破斷疑。
【現代漢語翻譯】 現代漢語譯本 見到有舒張收縮、大小內外等對待概念，都是虛假安立的，都屬於之前的塵境。能見的真心，又有什麼舒張和收縮呢？因此總要責令你明白這些都不是（真心）。 二、舉例說明意義，分為四部分：一、雙重提問。 譬如在方形器皿中看到方形的虛空，我再問你，這方形器皿中所見的方形虛空，是固定的方形，還是不固定的方形？（器皿比喻之前的塵境，虛空比喻見性，虛空的方圓比喻疑惑見性的舒張收縮） 二、雙重破斥。 如果是固定的方形，那麼另外安放圓形器皿，虛空就不應該是圓形的；如果是不固定的，那麼在方形器皿中就不應該有方形的虛空。（方形器皿中的虛空如果是固定的方形，那麼除去方形器皿，另外放置圓形器皿，這裡的虛空就不應該有圓形的形狀。如果說虛空不是固定的方形，那麼就說明方形器皿中沒有方形的虛空） 三、合起來顯明。 你說不知道這個道理在哪裡，義性就是這樣，怎麼能說它在哪裡呢？（你疑惑見性收縮斷滅，一定要在一個義理上決定。見性的義理猶如虛空，虛空哪裡有方圓而可以存在呢？這說明真見周遍，沒有方位處所，就像那虛空一樣。所以《涅槃經》說：『有常住不變的法，遍及一切處。虛空是常住的，所以無處不遍及。如來也是這樣，遍及一切處，所以是常住的。無常變化的法，這裡有那裡沒有，如來不是這樣，所以是常住的。』） 四、會合解釋。 阿難（Ananda，佛陀的十大弟子之一）。如果想要領悟沒有方圓的道理，只要除去器皿的方形，虛空的本體就沒有方形。不應該說還要除去虛空的方形在哪裡。（領悟通達也。如果想要通達領悟沒有方圓的道理，只要去掉器皿的方圓，不可以再除去虛空的方形。如果想要通達領悟沒有大小的道理，只要去掉塵境的大小，不可以說見性有寬狹。） 三、就疑惑之處進行破斥，分為兩部分：一、用延展來破斥收縮的疑惑。 如果像你問的那樣，進入房間的時候，收縮見性使其變小，仰頭看太陽的時候，你難道拉伸見性使其與太陽的表面一樣大嗎？（如果你執著地說收縮見性使其變小，就應該可以拉伸見性使其伸展到太陽的邊緣，拉伸到與太陽的表面一樣大。面，就是邊緣的意思。） 二、用連續來破斥斷滅的疑惑。
【English Translation】 English version Seeing that there are expansions and contractions, large and small, inside and outside, these are all relative and falsely established. They all belong to the previous dust realms. What expansion or contraction does the seeing true mind have? Therefore, you are generally instructed to know that these are not it. 2. Explaining the meaning with examples, in four parts: 1. Double questioning. For example, seeing a square space in a square container, I ask you again, is the square space seen in this square container a fixed square or an unfixed square? (The container is a metaphor for the previous dust realms, space is a metaphor for the seeing nature, the squareness and roundness of space are metaphors for the doubt about the expansion and contraction of seeing) 2. Double refutation. If it is a fixed square, then placing a round container separately, the space should not be round. If it is unfixed, then there should be no square space in the square container. (If the space in the square container is a fixed square, then removing the square container and placing a round container separately, the space here should not have a round shape. If it is said that the space is not a fixed square, then it shows that there is no square space in the square container) 3. Combining to reveal. You say you don't know where this principle lies, the nature of meaning is like this, how can it be said to be anywhere? (You doubt that the seeing nature shrinks and ceases, and must be determined in one principle. The principle of seeing nature is like space, where does space have squareness and roundness that can exist? This shows that true seeing is pervasive and has no location, just like that space. Therefore, the Nirvana Sutra says: 'There is a constant and unchanging Dharma that pervades all places. Space is constant, so it pervades all places. The Tathagata (如來, one of the titles of a Buddha) is also like this, pervading all places, so it is constant. The impermanent and changing Dharma is here and not there, the Tathagata is not like this, so it is constant.') 4. Combining and explaining. Ananda (阿難, one of the ten great disciples of the Buddha). If you want to understand the principle of no squareness and roundness, just remove the squareness of the container, the essence of space has no squareness. It should not be said that the square aspect of space should be removed. (Understanding and comprehending. If you want to understand and comprehend the principle of no squareness and roundness, just remove the squareness and roundness of the container, and you cannot remove the square aspect of space. If you want to understand and comprehend the principle of no size, just remove the size of the dust realm, and you cannot say that the seeing nature has width and narrowness.) 3. Refuting doubts based on the points of doubt, in two parts: 1. Using extension to refute the doubt of contraction. If, as you asked, when entering the room, you contract the seeing nature to make it smaller, when looking up at the sun, do you stretch the seeing nature to make it as big as the sun's surface? (If you insist that contracting the seeing nature makes it smaller, you should be able to stretch the seeing nature to extend to the edge of the sun, stretching to be as big as the sun's surface. Face means edge.) 2. Using continuity to refute the doubt of cessation.
若築牆宇能夾見斷。穿為小竇。寧無續跡。是義不然 竇孔穴也。若執夾令見斷。應可接之令見相續。若相接者應有續跡 三會通二。一迷心執境。
一切眾生從無始來迷己為物。失於本心為物所轉。故於是中。觀大觀小 迷真性之已。成色心之物。色心既成。真性即隱。故云失於本心。前文云能生諸緣緣所遣者。境從心變。心隨境轉。故見大小之異內外之殊不能離緣觀性。但知隨境生執。故有前來種種疑倒 二悟物同真。
若能轉物則同如來。身心圓明不動道場。於一毛端。遍能含受十方國土 若了色心。因緣和合虛妄有生。因緣別離虛妄名滅。生滅去來本如來藏。性真常中求于去來迷悟生死。了無所得。斯則了妄唯真無物可轉為真轉物。背塵合覺同諸佛矣。身心圓明者。身圓明則毛端現土。心圓明則遍照法界。此乃悟物咸真。即成妙用。故下文云。我以不生不滅合如來藏。而如來藏唯妙覺明圓照法界。是故於中一為無量。乃至坐微塵里轉大法輪等。然上諸文。俱約對境辨見顯不生滅。如對手之開合。身之遷變。境之可還。物之差別。粗相而辨。密示生滅即不生滅。尚見外境是生滅法。今此會通。令了心之與境皆是迷己所成。無心外法可以相對。則法法皆如。塵塵咸遍。分明顯示令悟本真同如來耳。
【現代漢語翻譯】 現代漢語譯本 如果建造墻壁房屋，能夠看到夾縫斷裂之處，鑿穿成為小孔，難道沒有連線的痕跡嗎？這種說法是不對的。這裡的『竇』指的是孔穴。如果執著于夾縫，認為它是斷裂的，就應該可以連線起來，使之看起來是相連的。如果能夠相接，就應該有連線的痕跡。這是第三段會通前文第二段的內容，即：一、迷失真心而執著于外境。 一切眾生從無始以來，迷惑于自身，把自身當作外物，迷失了本來的真心，被外物所牽引。因此，在這種狀態下，觀察大的也觀察小的。這是因為迷惑了真性，把它變成了色和心的外物。色和心既然形成，真性就被遮蔽了，所以說迷失了本來的真心。前面經文說『能生諸緣，緣所遣者』，意思是境由心變，心隨境轉。因此，看到大小的差異、內外的不同，不能夠脫離外緣來觀察真性，只是隨著外境產生執著，所以才會有前面種種的疑惑顛倒。二、領悟外物與真性相同。 如果能夠轉化外物，就與如來相同。身心圓融光明，安住于不動的道場，在一根毫毛的尖端，就能夠容納十方國土。如果明瞭色和心，是因緣和合而虛妄產生的，因緣分離就虛妄地稱為滅。生滅去來，本來就在如來藏中。在真常的自性中尋求去來、迷惑和覺悟、生死，最終一無所得。這就是明瞭虛妄而唯有真實，沒有外物可以轉化，因為轉化外物就是迴歸真實。背離塵世，契合覺悟，就與諸佛相同了。身心圓明，指的是身體圓明則毫毛尖端顯現國土，心圓明則普遍照耀法界。這才是領悟外物皆是真實，從而成就妙用。所以下文說：『我以不生不滅的體性，與如來藏相合，而如來藏唯有妙覺光明，圓滿照耀法界。』因此，在這種狀態下，一即是無量，乃至坐在微塵之中，也能轉動大法輪等等。然而，以上這些經文，都是通過對外境的辨別，來顯示不生不滅的道理，就像手掌的張開和合攏，身體的移動和變化，外境可以歸還，外物的差別，這些粗淺的現象來辨別，暗中顯示生滅就是不生不滅。尚且看到外境是生滅之法，現在這段會通，是爲了讓人明瞭心和境都是因為迷惑自身而產生的，沒有心外的法可以相對，那麼一切法都是如如不動，一切塵埃都普遍存在。分明地顯示，使人領悟本來的真性與如來相同。
【English Translation】 English version If constructing walls and houses, one can see gaps and breaks. Piercing them to create small holes, would there be no traces of connection? That is not the case. Here, '竇' (dòu) [hole] refers to apertures. If one clings to the gaps, considering them as breaks, they should be able to be connected, making them appear continuous. If they can be connected, there should be traces of connection. This is the third section reconciling with the second section, namely: 1. Deluding the mind and clinging to external objects. All sentient beings, from beginningless time, are deluded about themselves, treating themselves as external objects, losing their original true mind, and being swayed by external objects. Therefore, in this state, they observe the large and the small. This is because they are deluded about their true nature, turning it into the external objects of form and mind. Since form and mind are formed, the true nature is obscured, hence the saying 'losing their original true mind.' The previous text said, 'That which can generate all conditions, and is dismissed by conditions,' meaning that the environment changes with the mind, and the mind follows the environment. Therefore, seeing the differences in size, the distinctions between inside and outside, they cannot detach from external conditions to observe the true nature, but only generate attachments according to the environment, hence the various doubts and inversions mentioned earlier. 2. Realizing that external objects are the same as the true nature. If one can transform external objects, they are the same as the Tathagata (Như Lai) [Thus Come One]. Body and mind are perfectly clear and bright, abiding in the immovable Bodhimanda (Đạo Tràng) [place of enlightenment], and on the tip of a single hair, they can contain the ten directions of lands. If one understands that form and mind are the result of the aggregation of causes and conditions, arising falsely, and that the separation of causes and conditions is falsely called cessation. Arising, ceasing, going, and coming are originally within the Tathagatagarbha (Như Lai Tạng) [Tathagata's Womb]. Seeking coming and going, delusion and enlightenment, birth and death in the true and constant nature, one ultimately gains nothing. This is understanding that only truth exists, and there is nothing to transform, because transforming external objects is returning to truth. Turning away from the mundane and aligning with enlightenment is the same as all Buddhas. Body and mind being perfectly clear and bright refers to the body being perfectly clear and bright, so that lands appear on the tip of a hair, and the mind being perfectly clear and bright, so that it universally illuminates the Dharma Realm. This is realizing that all external objects are true, thereby accomplishing wondrous functions. Therefore, the following text says: 'I unite with the Tathagatagarbha (Như Lai Tạng) [Tathagata's Womb] with the nature of non-arising and non-ceasing, and the Tathagatagarbha (Như Lai Tạng) [Tathagata's Womb] is only wondrously enlightened and perfectly illuminates the Dharma Realm.' Therefore, in this state, one is immeasurable, and even sitting in a tiny dust mote, one can turn the great Dharma wheel, and so on. However, the above texts all use the discrimination of external objects to reveal the principle of non-arising and non-ceasing, like the opening and closing of the hand, the movement and change of the body, the returnability of the environment, and the differences of objects, using these coarse phenomena to discriminate, secretly revealing that arising and ceasing is non-arising and non-ceasing. Still seeing external objects as the Dharma of arising and ceasing, this reconciliation is to make people understand that the mind and the environment are both produced by deluding oneself, and there is no Dharma outside the mind that can be relative, then all Dharmas are as they are, and all dust motes are universally present. Clearly revealing, making people realize that the original true nature is the same as the Tathagata (Như Lai) [Thus Come One].
下文縱有破諸疑難。一一隨文。會通皆此意也 二破見性離身疑。此疑。因前佛令轉物則同如來身心圓明。不了會通萬法之旨。便謂如來令轉前物成我真見。物若是見。此則見性離身而。有故成此疑。文三。一伸疑三。一疑。
阿難白佛言。世尊。若此見精必我妙性。今此妙性現在我前。見必我真。我今身心復是何物 若此物處見精。定是我之真性。顯是此性在我眼前已離我體。此眼前見既是真我。現今身心須不是我。復是何物 二難。
而今身心分別有實。彼見無別分辨我身。若實我心。令我見。見性實我。而身非我 若以現理而推。今此身心實有分別。緣于境界。彼在前見。且無別(彼列反)識分辨我身。彼若實我真心令我見者。彼既真我。我應非我 三結。
何殊如來先所難言物能見我。唯垂大慈。開發未悟 設使彼見能有分辨。何殊前難汝既見物物亦見汝則諸世間不成安立 二廣破三。一如來破其疑三。一標指其非。
佛告阿難。今汝所言見在汝前。是義非實 前顯諸法唯心。故云若能轉物。不了斯旨。妄謂見在眼前。雖形其言。實無斯理 二牒疑立理。
若實汝前汝實見者。則此見精既有方所。非無指示 設若眼前可見。應有處所可指。豈成真見離名絕相 三依理正破二。
【現代漢語翻譯】 現代漢語譯本：
下文即使有破除各種疑難的地方，也都是一一順著經文，融會貫通其中的意思。以下是第二部分，破除見性離開身體的疑惑。這個疑惑，是因為前面佛陀說『如果能轉變外物，就等同於如來的身心圓滿光明』，沒有理解融會貫通萬法的宗旨，就認為如來是讓外物轉變成我的真見。如果外物就是見，那麼這個見性就離開了身體而存在，因此產生了這種疑惑。這一段分為三部分。第一部分，提出疑惑，又分為三小部分。第一小部分，提出疑問： 阿難（Ananda，佛陀的十大弟子之一）對佛說：『世尊（Bhagavan，對佛的尊稱），如果這個見精（vijñāna-dhātu，見性的精華）確實是我的妙性（adbhuta-prakṛti，不可思議的本性），現在這個妙性就在我眼前。見如果是我的真性，那麼我現在這個身心又是什麼呢？』如果這個東西處在見精的位置，一定是我的真性。顯然這個真性在我眼前，已經離開了我的身體。這個眼前的見如果是真我，那麼現在的身心一定不是我，又是什麼呢？第二小部分，提出詰難： 『現在身心是有分別而且真實的，而那個見卻沒有分別，不能分辨我的身體。如果身心是真實的我，讓我能夠看見；見性是真實的我，那麼身體就不是我。』如果按照現在的道理來推斷，現在的身心確實有分別，因為有境界的緣故。而那個在眼前的見，卻沒有識別分辨我的身體。那個見如果是我的真心，讓我能夠看見，那麼它既然是真我，我就應該不是我。第三小部分，總結： 『這和如來先前所說的『外物能看見我』有什麼區別呢？希望您能大發慈悲，開導我這個還沒有覺悟的人。』假設那個見能夠分辨，那和之前詰難的『你既然能看見外物，外物也能看見你，那麼世間萬物就無法安立』有什麼區別呢？第二部分，廣泛地破除這種疑惑，分為三部分。第一部分，如來破除他的疑惑，又分為三小部分。第一小部分，標明指出其錯誤： 佛告訴阿難：『現在你所說的『見在你眼前』，這個說法是不真實的。』前面說諸法唯心（citta-mātra，萬法唯心所現），所以說『如果能轉變外物』。沒有理解這個宗旨，錯誤地認為見就在眼前。雖然說出了這樣的話，實際上沒有這個道理。第二小部分，列出疑問，建立道理： 『如果真的在你眼前，你真的能看見，那麼這個見精就應該有方位處所，不是沒有指示的。』假設眼前可見，就應該有處所可以指出來，怎麼能成為真見，離開名稱，斷絕形象呢？第三小部分，依據道理來正式破除，分為兩部分。
【English Translation】 English version:
Even if there are places below that break through various doubts and difficulties, they all follow the text one by one, and the understanding is all in this meaning. The following is the second part, dispelling the doubt that the nature of seeing is separate from the body. This doubt arises because the Buddha previously said, 'If one can transform external objects, it is the same as the Tathagata's (Tathāgata, 'Thus Gone One', an epithet of the Buddha) body and mind being perfectly enlightened,' without understanding the essence of unifying all dharmas (dharma, the teachings of the Buddha). One then thinks that the Tathagata is transforming external objects into my true seeing. If external objects are seeing, then this nature of seeing is separate from the body, thus forming this doubt. This section is divided into three parts. The first part, raising the doubt, is further divided into three subsections. The first subsection, raising the question: Ananda (Ānanda, one of the ten principal disciples of the Buddha) said to the Buddha: 'Bhagavan (Bhagavān, 'Blessed One', a title of respect for the Buddha), if this essence of seeing (vijñāna-dhātu, element of consciousness) is indeed my wondrous nature (adbhuta-prakṛti, wonderful nature), and this wondrous nature is now before me, and seeing is my true nature, then what are my body and mind now?' If this thing is in the position of the essence of seeing, it must be my true nature. It is clear that this nature is before my eyes, already separated from my body. If this seeing before my eyes is the true self, then the current body and mind must not be me, so what are they? The second subsection, raising the challenge: 'Now the body and mind are distinct and real, but that seeing has no distinction and cannot distinguish my body. If the body and mind are the real me, allowing me to see; and the nature of seeing is the real me, then the body is not me.' If we infer according to the current reasoning, the current body and mind are indeed distinct, because of the existence of objects. But that seeing before the eyes has no recognition or distinction of my body. If that seeing is my true mind, allowing me to see, then since it is the true self, I should not be me. The third subsection, concluding: 'What is the difference between this and what the Tathagata previously said, 'External objects can see me'? I hope you can have great compassion and enlighten me, who is not yet enlightened.' Suppose that seeing can distinguish, what is the difference from the previous challenge, 'Since you can see external objects, external objects can also see you, then all things in the world cannot be established'? The second part, broadly dispelling this doubt, is divided into three parts. The first part, the Tathagata dispels his doubt, which is further divided into three subsections. The first subsection, marking and pointing out its error: The Buddha told Ananda: 'What you are saying now, 'seeing is before you,' this statement is not true.' Earlier, it was said that all dharmas are only mind (citta-mātra, mind-only), so it was said 'If one can transform external objects.' Not understanding this essence, one mistakenly thinks that seeing is before the eyes. Although such words are spoken, in reality, there is no such reason. The second subsection, listing the question and establishing the principle: 'If it is really before you, and you can really see, then this essence of seeing should have a direction and location, and is not without indication.' Suppose that what is before the eyes can be seen, there should be a place that can be pointed out, how can it become true seeing, leaving names and cutting off forms? The third subsection, formally refuting according to the principle, is divided into two parts.
一約離物以推是見三。一推徴其體四。一令觀物象。
且今與汝坐祇陀林。遍觀林渠及與殿堂。上至日月。前對恒河。汝今於我師子座前。舉手指陳是種種相。陰者是林。明者是日。礙者是壁。通者是空。如是乃至草樹纖毫。大小雖殊。但可有形無不指著 物象差異。鉅細雖殊。形相既分。必歸指示 二勸指見精。
若必其見現在汝前。汝應以手確實指陳。何者是見 見性若在汝前。便同物像。可指見性如何 三以理推徴。
阿難當知。若空見是。既已成見。何者是空。若物是見。既已是見。何者為物 諸像雖差。不離空有。故將二事。以辨是見也 四使其明示。
汝可微細披剝萬像。析出精明凈妙見元。指陳示我。同彼諸物。分明無惑 披開。剝折。析辨也。物像現前纖洪咸見。應於此處開析分辨。令此見精分明出現。如諸物像更無迷亂 二答釋不能二。一述已不能。
阿難言。我今於此重閣講堂。遠洎恒河。上觀日月。舉手所指。縱目所觀。指皆是物。無是見者 目觀手指但見緣塵。于諸物中不辨是見 二引他況已。
世尊。如佛所說。況我有漏初學聲聞。乃至菩薩亦不能于萬物像前。剖出精見。離一切物。別有自性 若如佛說。令指見精。分明無惑。至於證真大菩薩等。
【現代漢語翻譯】 現代漢語譯本 一、約定離開物體來推求『見』（jian，視覺，看見）的本質，這是第一點。 二、通過推論來考察『見』的本體，這是第二點。 三、讓人觀察各種物象。
現在我和你一同坐在祇陀林（Jītuó Lín，Jetavana，釋迦牟尼佛傳法之地）。你遍觀林中的水渠以及殿堂，向上看至日月，前面對著恒河（Héng Hé，Ganges River）。現在你在我的師子座（shī zi zuò，lion throne，佛陀的座位）前，舉起手指來指陳這些種種景象：陰暗的是樹林，明亮的是太陽，有阻礙的是墻壁，通達無礙的是天空。像這樣乃至草木纖毫，大小雖然不同，但凡是有形狀的沒有不能指出來的。物象的差異，巨大細小雖然不同，但形狀和相貌既然已經區分開來，必定可以歸於指示。 二、勸導指認『見』的精妙之處。
如果一定要讓『見』現在你的面前，你應該用手確實地指出來，哪個是『見』？如果『見』性在你面前，就和物像一樣，可以指認，那麼如何指認『見』性呢？ 三、用道理來推論考察。
阿難（Ānán，Ananda，釋迦牟尼佛的十大弟子之一）你應該知道，如果空和『見』是一回事，既然已經成了『見』，那麼哪個是空？如果物體是『見』，既然已經是『見』，那麼哪個是物體？各種景象雖然有差異，但不離空和有，所以用這兩件事來分辨『見』的本質。 四、使人明確指示。
你可以細緻地剝開萬象，分析出精明、清凈、微妙的『見』的本源，指出來給我看，要和那些物體一樣，分明沒有疑惑。披開、剝折、分析辨別。物像現在眼前，細微和宏大都能看見，應該在這裡開解分析辨別，使這個『見』的精妙之處分明地顯現出來，如同各種物像一樣，不再有迷惑。 二、回答解釋不能做到，分為兩部分。一、陳述自己不能做到。
阿難說：我現在在這重閣講堂，遠處到恒河，向上看日月，舉手所指，縱目所觀，指的都是物體，沒有哪個是『見』。 眼睛觀看手指，但看見緣塵（yuán chén，conditioned phenomena，因緣和合而生的事物），在各種物體中不能分辨哪個是『見』。 二、引用他人來比況自己。
世尊（Shìzūn，World-Honored One，佛陀的尊稱），像佛所說的那樣，何況我這樣有漏（yǒu lòu，with outflows，指有煩惱）的初學聲聞（shēng wén，Śrāvaka，聽聞佛陀教法而得解脫者），乃至菩薩（púsà，Bodhisattva，為救度眾生而修行成佛的修行者）也不能在萬物像前，剖析出精妙的『見』，離開一切物體，另外有它自身的體性。如果像佛所說，讓人指認『見』的精妙之處，分明沒有疑惑，即使是證真的大菩薩等，也做不到。
【English Translation】 English version 1. The first point is to try to understand 『seeing』 (jian, vision, seeing) by separating it from objects. 2. The second point is to examine the substance of 『seeing』 through reasoning. 3. To have people observe various phenomena.
Now I am sitting with you in Jītuó Lín (Jetavana, where Shakyamuni Buddha taught). You look all around the canals and halls in the forest, up to the sun and moon, and in front of you is the Héng Hé (Ganges River). Now, in front of my lion throne (shī zi zuò, the Buddha's seat), raise your finger and point out these various phenomena: what is dark is the forest, what is bright is the sun, what is obstructive is the wall, and what is unobstructed is the sky. Like this, even the smallest grass and trees, although different in size, anything that has a shape can be pointed out. The differences in phenomena, although different in size, since the shapes and appearances have been distinguished, they must be able to be indicated. 2. Encourage pointing out the essence of 『seeing』.
If you must have 『seeing』 in front of you now, you should point out with your hand exactly which one is 『seeing』. If the nature of 『seeing』 is in front of you, it is the same as an object, which can be pointed out, then how do you point out the nature of 『seeing』? 3. Use reason to infer and examine.
Ānán (Ananda, one of the ten major disciples of Shakyamuni Buddha), you should know that if emptiness and 『seeing』 are the same thing, since it has already become 『seeing』, then which one is emptiness? If an object is 『seeing』, since it is already 『seeing』, then which one is the object? Although the various phenomena are different, they do not depart from emptiness and existence, so use these two things to distinguish the essence of 『seeing』. 4. To make people clearly indicate.
You can carefully peel away the myriad phenomena, analyze the essence of 『seeing』 that is intelligent, pure, and subtle, and point it out to me, just like those objects, clearly and without doubt. Peeling, stripping, analyzing and distinguishing. Phenomena are now in front of you, both subtle and grand can be seen, you should analyze and distinguish here, so that the essence of 『seeing』 can clearly appear, just like the various phenomena, without any more confusion. 2. Answering and explaining the inability to do so, divided into two parts. 1. Stating one's own inability.
Ānán said: Now I am in this double-storied lecture hall, far away to the Ganges River, looking up at the sun and moon, what I point to with my hand, and what I see with my eyes, are all objects, none of which is 『seeing』. The eyes see the fingers, but only see yuán chén (conditioned phenomena, things arising from the combination of causes and conditions), and cannot distinguish which one is 『seeing』 among the various objects. 2. Using others to compare oneself.
Shìzūn (World-Honored One, an honorific title for the Buddha), as the Buddha said, let alone a Śrāvaka (shēng wén, one who attains liberation by hearing the Buddha's teachings) who is a beginner with yǒu lòu (with outflows, referring to having afflictions), and even a púsà (Bodhisattva, a practitioner who cultivates to become a Buddha in order to save all beings) cannot analyze the essence of 『seeing』 in front of the myriad phenomena, apart from all objects, and have its own nature. If, as the Buddha said, one is asked to point out the essence of 『seeing』 clearly and without doubt, even a great Bodhisattva who has attained truth cannot do it.
亦不能于諸物之中分出其見。況我聲聞初學者乎 三印成難辨。
佛言。如是如是 印其不能分出見性 二約即物以推非見四。一牒前無是。
佛復告阿難。如汝所言。無有精見離一切物別有自性。則汝所指是物之中無是見者 既不能於物中辨出見性。斯則所指咸物無於是見。既無是見應即非見。故下徴之 二徴此有非。
今復告汝。汝與如來坐祇陀林。更觀林苑乃至日月種種像殊。必無見精受汝所指。汝又發明。此諸物中何者非見 所指物像既不是見。反應非見。若了唯真。更無是見非見。以不了故隨語生執。洎乎徴詰。罔知所從。向下會通皎然可見 三答釋不知。
阿難言。我實遍見此祇陀林。不知是中何者非見。何以故。若樹非見云何見樹。若樹即見覆云何樹。如是乃至。若空非見云何見空。若空即見覆云何空。我又思惟。是萬像中微細發明無非見者 先答不知也。何以下釋不知所以。若也樹不是見。應離能見之外見所不及。云何現今復見於樹。又若此樹即是于見。云何更名此以為樹。空例此釋。離之既不可。即之又難明。進退研之。未知所適 四印成難曉。
佛言。如是如是 如汝所辨。無非見者無乃是乎。故云如是 二大眾失其守。
於是大眾非無學者。聞佛此言。
【現代漢語翻譯】 現代漢語譯本 也不能在各種事物中分辨出哪個是『見』（見性）。更何況我這些聲聞（聽聞佛陀教誨而證悟的修行者）初學者呢？三種印證都成立，實在難以分辨。
佛說：『是這樣的，是這樣的。』印證了他們不能在事物中分辨出見性。二、通過就事物來推論『非見』，分為四點：一、呼應前面所說的『無是』。
佛又告訴阿難（佛陀的十大弟子之一）：『正如你所說，沒有一個精妙的『見』離開一切事物而獨立存在。那麼你所指的是在這些事物之中，沒有哪個是『見』。』既然不能在事物中分辨出見性，那麼所指的都是事物，沒有哪個是『見』。既然沒有哪個是『見』，那麼就應該不是『見』。所以下面要徵詢。
現在我再告訴你，你和如來（佛陀的稱號）坐在祇陀林（祇樹給孤獨園），再觀察林苑乃至日月種種不同的景象，一定沒有一個『見精』接受你所指認。你又進一步闡明，這些事物中哪個不是『見』呢？』所指的事物既然不是『見』，那麼就應該『非見』。如果明白了唯有真如，就沒有『是見』和『非見』的分別。因為不明白，所以隨著言語產生執著，直到被徵詢詰問，也不知道該如何回答。下面會通解釋，就會明白。
阿難說：『我確實遍見了這祇陀林，不知道這裡面哪個不是『見』。為什麼呢？如果樹不是『見』，那麼怎麼能看見樹呢？如果樹就是『見』，又怎麼能叫做樹呢？像這樣乃至，如果空不是『見』，那麼怎麼能看見空呢？如果空就是『見』，又怎麼能叫做空呢？我又思惟，在這萬象之中，稍微加以辨明，沒有哪個不是『見』。』先回答『不知道』。為什麼下面解釋『不知道』的原因。如果樹不是『見』，應該在能見之外，見所不能及的地方。為什麼現在又能看見樹呢？又如果這樹就是『見』，為什麼又稱它為樹呢？空的道理也像這樣解釋。離開它既不可能，即是它又難以明白，進退研究，不知道該怎麼辦才好。
佛說：『是這樣的，是這樣的。』正如你所分辨的，沒有哪個不是『見』，難道不是這樣嗎？所以說是『如是』。二、大眾失去了主張。
於是大眾中並非沒有學問的人，聽了佛的這些話。
【English Translation】 English version Nor can they distinguish the 'seeing' (seeing-nature) within all things. How much more so for us, the Shravakas (disciples who attain enlightenment by hearing the Buddha's teachings) who are beginners? The three confirmations are established, making it difficult to discern.
The Buddha said, 'It is so, it is so.' This confirms that they cannot distinguish the seeing-nature within things. Two, using things to infer 'non-seeing,' divided into four points: One, echoing the previous statement of 'no-is'.
The Buddha further said to Ananda (one of the Buddha's ten great disciples), 'As you said, there is no subtle 'seeing' that exists independently apart from all things. Then what you are referring to is that among these things, there is none that is 'seeing.' Since you cannot distinguish the seeing-nature within things, then what is referred to are all things, none of which is 'seeing.' Since there is none that is 'seeing,' then it should be 'non-seeing.' Therefore, the following will inquire.'
'Now I tell you again, you and the Tathagata (title of the Buddha) are sitting in Jeta Grove (Jetavana Anathapindika's Monastery), and further observe the gardens and even the sun, moon, and various different appearances. There is certainly no 'seeing-essence' that accepts your designation. You further clarify, which of these things is not 'seeing'?' Since the things referred to are not 'seeing,' then they should be 'non-seeing.' If one understands that only True Thusness exists, then there is no distinction between 'is-seeing' and 'non-seeing.' Because one does not understand, one becomes attached to words, and until questioned and interrogated, one does not know how to answer. The following explanation will clarify this.
Ananda said, 'I have indeed seen all of this Jeta Grove, and I do not know which of these is not 'seeing.' Why? If a tree is not 'seeing,' then how can one see the tree? If the tree is 'seeing,' then how can it be called a tree? Likewise, if space is not 'seeing,' then how can one see space? If space is 'seeing,' then how can it be called space? I also think that within these myriad phenomena, with slight clarification, there is none that is not 'seeing.'' First, he answers 'I do not know.' Why does he explain the reason for 'I do not know' below? If a tree is not 'seeing,' it should be outside of the ability to see, beyond the reach of seeing. Why can one see the tree now? Also, if this tree is 'seeing,' why is it called a tree? The principle of space is explained in the same way. Separating it is impossible, and identifying it is difficult to understand. Studying it back and forth, one does not know what to do.
The Buddha said, 'It is so, it is so.' As you have distinguished, there is none that is not 'seeing,' is that not so? Therefore, it is said 'it is so.' Two, the assembly loses its position.
Then, among the assembly, there were those who were not without learning, and upon hearing these words of the Buddha.
茫然不知是義終始。一時惶悚失其所守 茫然者暝昧不明也。是見義既失。非見理復乖。終始難明。守歸何所。而不知能見所緣俱為勞相。是非即離。咸是緣塵。既法空之慧未開。智障之惑難破由是非無學者。一時惶悚 三法王安其意。
如來知其魂慮變懾。心生憐愍。安慰阿難及諸大眾。諸善男子。無上法王是真實語。如所如說不誑不妄。非末伽梨四種不死矯亂論議。汝諦思惟。無忝哀慕 變動。懾懼也。世間王者尚無二語。何況法王親證而說。故云如所如說。佛有五語。謂真語。實語。如語。不誑語。不異語。無偽曰真。稱理曰實。不變曰如。心境相應曰不誑。懸見未然曰不異也。知時知機應根而說。豈同外道不死矯亂。四種矯亂。至下當辨。此意所明。是非雙離。心境俱融。顯真妙體無戲論相。故令諦而思惟。不須心辱哀慕◎三會通二。一文殊旁為請問三。一敘其不悟。
是時。文殊師利法王子愍諸四眾。在大眾中。即從座起。頂禮佛足。合掌恭敬。而白佛言。世尊。此諸大眾。不悟如來發明二種精見色空是非是義 大眾茫然不知所措。雖聞安慰令諦思惟。智慧不明。罔解所問。文殊智德旁為發機。先敘不悟。後方請示。言二種者。謂於色空之上。辨于精見是與非是之二義也 二出其因由。
【現代漢語翻譯】 現代漢語譯本：茫然不知什麼是義理的開端和終結。一時之間惶恐不安，失去了所應堅守的。『茫然』是指昏昧不明。這是因為見解上的義理已經喪失，對真理的認識也違背了。開端和終結難以明白，所應堅守的歸宿在哪裡。卻不知道能見之性和所緣之境，都只是虛妄的表象。是非對錯一旦離開，全部都是攀緣塵境。既然證悟空性的智慧沒有開啟，被智慧所障礙的迷惑難以破除，就像那些沒有經過真正學習的人一樣，一時之間惶恐不安。三法王才能安定他們的心意。
如來知道他們的心神思慮變得恐懼，心中生起憐憫，安慰阿難（佛陀的十大弟子之一，以記憶力超群著稱）以及各位大眾：『各位善男子，無上法王所說的是真實之語，如實而說，不欺騙不虛妄，不像末伽梨（印度六師外道之一）的四種不死矯亂論議。你們仔細地思考，不要辜負了我的哀憐和期望。』『變』是變動，『懾』是恐懼。世間的君王尚且沒有二話，更何況是法王親自證悟后所說的話。所以說『如所如說』。佛有五種語言，即真語、實語、如語、不誑語、不異語。沒有虛偽叫做『真』，符合道理叫做『實』，不變叫做『如』，心境相應叫做『不誑』，預見未來叫做『不異』。知道時機，瞭解根器，應機說法，怎麼會和外道的不死矯亂一樣呢？四種矯亂，在下文會辨析。這段話所要說明的是，是非對錯都要遠離，心境都要融合，顯現出真實妙體的沒有戲論的相狀。所以要仔細地思考，不要讓我的心感到失望和哀傷。
◎三會通二。一文殊旁為請問三。一敘其不悟：
這時，文殊師利（象徵智慧的菩薩）法王子憐憫各位四眾弟子，在大眾之中，立即從座位上站起，頂禮佛足，合掌恭敬，對佛說：『世尊，這些大眾，不明白如來所闡明的兩種精見，即色空是非的意義。』大眾茫然不知所措，雖然聽了安慰，讓他們仔細思考，但智慧不明，不理解所問的問題。文殊菩薩以智慧的美德，從旁啓發，先敘述他們不明白，然後才請求開示。所說的『兩種』，是指在色空之上，辨別精見的是與非的兩種意義。
二出其因由：
【English Translation】 English version: They were at a loss, not knowing the beginning and end of the meaning of righteousness. For a time, they were fearful and uneasy, losing what they should have held onto. 'At a loss' refers to being ignorant and unclear. This is because the righteousness in their views has been lost, and their understanding of truth is also contrary. The beginning and end are difficult to understand, and where should they return to for what they should hold onto? Yet, they do not know that both the ability to see and the object of perception are merely illusory appearances. Once right and wrong are abandoned, all are clinging to the dust of the senses. Since the wisdom of realizing emptiness has not been opened, the delusion that obstructs wisdom is difficult to break, just like those who have not undergone true learning, they are fearful and uneasy for a time. Only the Three Dharma Kings can calm their minds.
The Tathagata (another name for Buddha) knew that their minds and thoughts had become fearful, and compassion arose in his heart. He comforted Ananda (one of the Buddha's ten great disciples, known for his exceptional memory) and the assembly: 'Good men, the Supreme Dharma King speaks truthfully, speaking as it is, without deception or falsehood, unlike the four kinds of immortal, deceptive, and chaotic arguments of Makali (one of the six heretical teachers of India). You should contemplate carefully, and do not disappoint my compassion and expectations.' 'Change' means to move, 'fear' means to be afraid. Even worldly kings do not have two words, let alone the Dharma King who speaks after personally realizing the truth. Therefore, it is said 'speaking as it is'. The Buddha has five kinds of speech, namely true speech, real speech, as-it-is speech, non-deceptive speech, and non-different speech. Without falsehood is called 'true', in accordance with reason is called 'real', unchanging is called 'as-it-is', mind and environment corresponding is called 'non-deceptive', foreseeing the future is called 'non-different'. Knowing the time, understanding the capacity, and teaching according to the situation, how can it be the same as the immortal, deceptive chaos of external paths? The four kinds of chaos will be analyzed below. What this passage wants to explain is that right and wrong should be abandoned, and the mind and environment should be integrated, revealing the appearance of the true and wonderful essence without playful arguments. Therefore, you should think carefully, and do not let my heart feel disappointed and sad.
◎Three assemblies connect two. One, Manjushri (Bodhisattva of wisdom) asks on the side, three. One, describing their lack of understanding:
At this time, Manjushri (the Bodhisattva symbolizing wisdom), the Dharma Prince, had compassion for the fourfold assembly. In the midst of the assembly, he immediately rose from his seat, prostrated at the Buddha's feet, joined his palms respectfully, and said to the Buddha: 'World Honored One, these assemblies do not understand the two kinds of refined seeing that the Tathagata has elucidated, namely the meaning of form, emptiness, right, and wrong.' The assembly was at a loss, although they heard the comfort and were told to think carefully, their wisdom was unclear, and they did not understand the question being asked. Manjushri Bodhisattva, with the virtue of wisdom, enlightened them from the side, first describing their lack of understanding, and then requesting instruction. The 'two kinds' refers to distinguishing the two meanings of right and wrong of refined seeing above form and emptiness.
Two, stating the cause:
世尊。若此前緣色空等像若是見者應有所指。若非見者應無所矚。而今不知是義所歸。故有驚怖。非是疇昔善根輕鮮 自是是非難明。非謂善根鮮少故此惶悚。疇昔往日也 三為其請問。
唯愿如來。大慈發明。此諸物像與此見精。元是何物。于其中間無是非是 阿難前云無是見者無非見者。如來一一印許。意令于真法界達無是非。及至魂慮變懾。又囑汝諦思惟。深欲令了法界一相。文殊愍眾。請佛明示。此見與緣元是何物。無是非相 二如來正與會通三。一顯諸法唯真是非雙絕。
佛告文殊及諸大眾。十方如來及大菩薩。于其自住三摩地中 自住之定即首楞嚴三昧也。諸法如幻法界一相。起信云。諸佛已離業識。無自他相見。登地已上分證此法。亦如佛見也。
見與見緣並所想相 見謂識體。見緣即根。是增上緣。能生識故。所想相即境也。是所緣緣。牽生識故。下文云。想相為塵識情為垢。或可見即是根見緣即境。所想相即識。此根境識即十八界。攝一切盡。即龍樹四句中因緣所生法也。
如虛空華。本無所有 此根境識。從妄心有。其體元無。如空中華翳病故見。下文云。見聞如幻翳。三界故空華。此則我說即是空。
此見及緣 雖如幻華本無其體。世俗諦中說名根境。即亦
【現代漢語翻譯】 現代漢語譯本： 世尊，如果先前所緣的色、空等現象，如果是能見者，應該有所指認；如果不是能見者，應該沒有什麼可以關注的。而現在我不知道這個道理歸屬於哪裡，所以感到驚慌恐懼，這不是因為我過去修行的善根淺薄，而是因為是非難以辨明。並非因為善根淺薄才如此惶恐。（『疇昔』是往日的意思）這是文殊菩薩第三次為大眾請問。
唯愿如來以大慈悲之心開示發明，這些物像和能見的精明之性，原本是什麼？在其中間有沒有是非之分？阿難先前說『沒有是見者，沒有非見者』，如來一一印可，意思是讓他在真法界中通達沒有是非。等到魂識思慮變得恐懼，又囑咐他仔細思維，深深希望他了解法界一相。文殊菩薩憐憫大眾，請佛明示，這個『見』和所緣之境原本是什麼？有沒有是非之相？這是如來正式地會通三種問題。一是顯示諸法唯有真如，是非雙重斷絕。
佛告訴文殊菩薩和各位大眾，十方如來和大菩薩，在他們安住的自住三摩地（samādhi）（自住的禪定就是首楞嚴三昧（Śūraṅgama samādhi）），諸法如幻，法界一相。《起信論》說：『諸佛已經遠離業識，沒有自他之相見。』登地以上的菩薩分證此法，也如同佛所見。
『見』與『見緣』以及所想之『相』（『見』指的是識體，『見緣』指的是根，是增上緣，能夠產生識；『所想相』指的是境，是所緣緣，牽引產生識。下文說：『想相為塵，識情為垢。』或者說，『見』就是根，『見緣』就是境，『所想相』就是識。這根、境、識就是十八界，涵蓋一切。也就是龍樹菩薩四句偈中的因緣所生法）。
就像虛空中的花朵，本來什麼也沒有（這根、境、識，從妄心產生，它的本體原本沒有，就像虛空中的花朵，因為眼睛有翳病才看到。下文說：『見聞如幻翳，三界故空華。』這就是我說的一切都是空）。
這個『見』和『見緣』，雖然像幻化的花朵，本來沒有它的本體，但在世俗諦中，可以稱之為根和境。
【English Translation】 English version: World Honored One, if these previously conditioned phenomena of form and emptiness, etc., are the seer, there should be something to point to. If they are not the seer, there should be nothing to focus on. But now I do not know where this meaning belongs, so I am frightened. This is not because my past roots of goodness are shallow, but because right and wrong are difficult to discern. It is not because my roots of goodness are meager that I am so fearful. ('疇昔 (chóuxī)' means 'in the past.') This is Mañjuśrī's third request on behalf of the assembly.
I only hope that the Tathāgata (如來) will reveal with great compassion what these objects and the essence of seeing originally are. Is there right or wrong in between them? Ānanda (阿難) previously said, 'There is no seer that is right, and no seer that is wrong.' The Tathāgata (如來) affirmed each point, intending to have him understand that there is no right or wrong in the true Dharma Realm. When his mind and thoughts became fearful, he was again instructed to think carefully, deeply desiring him to understand the single aspect of the Dharma Realm. Mañjuśrī (文殊) pities the assembly and asks the Buddha (佛) to clearly show what this 'seeing' and the conditioned realm originally are. Is there an aspect of right and wrong? This is the Tathāgata (如來) formally reconciling the three questions. First, it shows that all dharmas are only true thusness, and right and wrong are both cut off.
The Buddha (佛) told Mañjuśrī (文殊) and the entire assembly, 'The ten directions of Tathāgatas (如來) and great Bodhisattvas (菩薩), in their self-abiding samādhi (三摩地) (the samādhi (三摩地) of self-abiding is the Śūraṅgama samādhi (首楞嚴三昧)), all dharmas are like illusions, the Dharma Realm is a single aspect.' The Awakening of Faith says, 'All Buddhas (佛) have already left behind karmic consciousness and have no self or other aspects of seeing.' Bodhisattvas (菩薩) who have attained the ground partially realize this Dharma, which is also like the Buddha's (佛) seeing.
'Seeing' and 'conditions for seeing' as well as the 'aspects' of what is thought ( 'Seeing' refers to the nature of consciousness; 'conditions for seeing' refers to the root, which is the dominant condition that can produce consciousness; 'aspects of what is thought' refers to the object, which is the object-condition that draws forth consciousness. The following text says, 'Thoughts and appearances are dust, and the feelings of consciousness are defilement.' Or, 'seeing' is the root, 'conditions for seeing' is the object, and 'aspects of what is thought' is consciousness. These root, object, and consciousness are the eighteen realms, encompassing everything. This is the law of dependent origination in Nāgārjuna's (龍樹) four-line verse).
Like flowers in the sky, they are originally without anything (These root, object, and consciousness arise from delusional minds, and their substance is originally nonexistent, like flowers in the sky seen because of an eye disease. The following text says, 'Seeing and hearing are like illusory cataracts, therefore the three realms are empty flowers.' This is what I mean when I say that everything is empty).
This 'seeing' and 'conditions for seeing,' although like illusory flowers, originally have no substance, but in conventional truth, they can be called root and object.
名為假名。
元是菩提妙凈明體。云何于中有是非是 諸法無體。不覺故有。不覺即覺。元是菩提。起信云。念無自相。不離本覺。若離覺性則無不覺。下經亦云。見與見緣似現前境。元我覺明。即亦是中道義也。文殊前問。此諸物像及此見精元是何物等。故佛答云。元是菩提妙凈明體。此則顯一真法界離性離相。圓收諸法無不是如。云何更說是見非見。即洗滌前來緣塵辨見。或見或塵是非之相。若不以三昧遣蕩。何能契此一如。故凈名息言。意在於此 二引文殊為例二相元無三。一引例二。一問。
文殊。吾今問汝。如汝文殊。更有文殊是文殊者。為無文殊 佛意問云。如汝文殊。是一體性。吾欲於此更立是名為是文殊。復欲於此立一無名為無文殊。為得已否。意顯一真體上不立是名不立無相。是即對非以立。無即待有而稱。是非有無戲論之見。豈會一真。前約觀門無是非相。唯證乃知。若不指事以明。未證如何領解。故托文殊以明一相 二答。
如是世尊。我真文殊。無是文殊。何以故。若有是者則二文殊。然我今日非無文殊。于中實無是非二相 先答無是。若立是者。即須對非便有二相。故云則二文殊。次答無無。若立無者即成斷滅。將何名為真文殊體。但于真體無是非相。亦不可說真體全
【現代漢語翻譯】 現代漢語譯本： 名為假名（只是一個名稱）。
原本是菩提妙凈明體（覺悟的、純凈的、光明的本體）。怎麼會在這裡面有是是非非呢？諸法（一切事物）沒有實體，因為不覺悟才顯得存在。不覺悟的時候，一旦覺悟，原本就是菩提。 《起信論》說：『念頭沒有自相，不離本覺。』如果離開覺性，就沒有不覺悟。 下面的經文也說：『見與見緣（能見的主體和所見的客體）好像顯現在眼前，原本是我覺悟的光明。』 這也就是中道（不偏不倚的真理）的意義。 文殊菩薩之前問：『這些物像以及能見的精元，原本是什麼東西？』 所以佛回答說：『原本是菩提妙凈明體。』 這就顯示了一真法界（絕對真實的境界）離性離相（超越了性質和表象），圓滿地包容一切法，沒有哪個不是如如不動的。 怎麼還能說是見還是非見呢？ 這就是洗滌掉之前緣塵辨見（攀緣外塵而分辨見解）的習氣，無論是見還是塵，都是相對的是非之相。 如果不以三昧（正定）來遣除盪滌，怎麼能契合這唯一的真如？ 所以維摩詰默然不語，用意就在這裡。
二、引用文殊菩薩的例子來說明二相原本不存在。 三、一、引用例子。 1. 提問。
文殊菩薩，我現在問你，像你文殊，更有另外一個文殊是文殊嗎？還是沒有文殊？ 佛的意思是問：像你文殊，是一個整體的自性，我想要在這裡再立一個名為『是文殊』，又想在這裡立一個無名為『無文殊』，可以嗎？ 意思是說，在唯一的真體上，不設立『是』的名相，也不設立『無』的相狀。 『是』是針對『非』而設立的，『無』是等待『有』而稱呼的。 這種是非有無的戲論之見，怎麼能契合唯一的真體？ 前面從觀門（觀照的法門）來說，沒有是非之相，只有證悟才能知道。 如果不指明具體的事例來闡明，沒有證悟的人又如何領會理解？ 所以借托文殊菩薩來闡明唯一的實相。 2. 回答。
像這樣，世尊，我真正的文殊，沒有『是文殊』。 為什麼呢？ 如果有『是』，那就有了兩個文殊。 然而我今天並非沒有文殊，其中實在沒有是非二相。 先回答沒有『是』。 如果設立『是』，那就必須針對『非』，於是就有了二相，所以說『則二文殊』。 其次回答沒有『無』。 如果設立『無』，那就成了斷滅，用什麼來稱呼真正的文殊體？ 只是在真體中沒有是非之相，也不能說真體完全是空無。
【English Translation】 English version: Named is a false name (just a name).
Originally, it is the Bodhi Wonderful Pure Bright Essence (the enlightened, pure, and luminous essence). How can there be right and wrong in it? All dharmas (all things) have no substance; they appear to exist because of non-awakening. When one is not awakened, once awakened, it is originally Bodhi. The 'Awakening of Faith' says: 'Thoughts have no self-nature; they do not depart from the original awakening.' If one departs from the awakened nature, there is no non-awakening. The following sutra also says: 'Seeing and the conditions of seeing (the subject that sees and the object that is seen) seem to appear before the eyes; originally, it is my awakened light.' This is also the meaning of the Middle Way (the truth of impartiality). Manjushri Bodhisattva previously asked: 'These images and the essence of seeing, what are they originally?' So the Buddha answered: 'Originally, it is the Bodhi Wonderful Pure Bright Essence.' This reveals that the One True Dharma Realm (the absolutely true realm) is beyond nature and form (transcending qualities and appearances), completely encompassing all dharmas, and none of them are not Suchness (unchanging). How can one still say whether it is seeing or non-seeing? This is to wash away the habits of clinging to external dust and distinguishing views (clinging to external dust and distinguishing views), whether it is seeing or dust, they are relative aspects of right and wrong. If one does not eliminate and cleanse with Samadhi (right concentration), how can one be in accord with this unique Suchness? Therefore, Vimalakirti remained silent, and the intention lies here.
Two, citing the example of Manjushri Bodhisattva to illustrate that the two aspects originally do not exist. Three, one, citing examples. 1. Questioning.
Manjushri Bodhisattva, I now ask you, like you Manjushri, is there another Manjushri who is Manjushri? Or is there no Manjushri? The Buddha's intention is to ask: Like you Manjushri, is a whole nature, I want to set up a name 'Is Manjushri' here, and also want to set up a nameless 'No Manjushri' here, can it be done? It means that on the only true body, the name of 'is' is not established, nor is the appearance of 'no' established. 'Is' is set up against 'non', and 'no' is called waiting for 'yes'. How can this kind of playful view of right and wrong, existence and non-existence, be in accord with the only true body? From the perspective of the gate of observation (the method of contemplation), there is no appearance of right and wrong, only enlightenment can know. If you do not specify specific examples to clarify, how can those who have not been enlightened understand? So, I borrowed Manjushri Bodhisattva to clarify the only true appearance. 2. Answer.
Like this, World Honored One, my true Manjushri, there is no 'Is Manjushri'. Why? If there is 'is', then there are two Manjushris. However, I am not without Manjushri today, and there is really no duality of right and wrong in it. First answer no 'is'. If 'is' is established, then it must be aimed at 'non', so there are two phases, so it is said 'then two Manjushri'. The second answer is no 'no'. If 'no' is established, then it will become annihilation, what is used to call the real Manjushri body? It's just that there is no right or wrong in the real body, and it can't be said that the real body is completely empty.
無。見之與緣亦復如是。同是一真故無二相也 二合顯。
佛言。此見妙明與諸空塵亦復如是。本是妙明無上菩提凈圓真心。妄為色空及與聞見 此見及緣皆是妄心分別故有。說何為是而更立非。若了法界一相咸是一如。即同文殊無是非相。故云亦復如是 三重喻。
如第二月。誰為是月又誰非月。文殊。但一月真。中間自無是月非月 本唯一月。未曾有二。病眼不了。二相俄生。既知第二無體。更欲名誰為是月非月 三指妄顯真結成得失。
是以。汝今觀見與塵種種發明名為妄想。不能于中出是非是。由是精真妙覺明性。故能令汝出指非指 妄想若存。心境難脫。故不能出是非是相。若一念不生。前後際斷。唯一妙覺湛然周遍。于中更無是相非相。指即是見也。非指即非見也。但文變耳。然文字法師。困於章句。竟不能通一相一味者。莫不競執空華爭馳二月攻乎異端。彼我天隔。茍能居一切時不起妄念。于諸妄心亦不息滅。住妄想境不加了知。于無了知不辨真實。斯則隨順覺性。云何更容是非是相於其間哉。
首楞嚴義疏注經卷第二(之一)
首楞嚴義疏注經卷第二(之二)
長水沙門子璇集
◎三破因緣自然疑二。一破自然二。一伸難三。一外計同真難。
阿
【現代漢語翻譯】 現代漢語譯本：見與緣也是如此。同樣是一個真如，所以沒有二相。這是第二次結合來顯明。
佛說：『這個見的妙明與各種空塵也是如此。本來是妙明無上菩提清凈圓滿的真心，虛妄地成為色空以及聞見。』這個見和緣都是妄心分別產生的，說什麼才是對的，又設立什麼是不對的呢？如果明白了法界一相，一切都是如如，就如同文殊菩薩沒有是非之相。所以說『也是如此』。這是第三重比喻。
如同第二個月亮，誰是真正的月亮，誰又不是真正的月亮呢？文殊，只有一個月亮是真的，中間自然沒有哪個是月亮，哪個不是月亮。本來只有一個月亮，從未有兩個。因為病眼看不清楚，所以產生了兩個月亮的假象。既然知道第二個月亮沒有實體，又想說誰是真正的月亮，誰不是真正的月亮呢？這是第三次指出虛妄，顯明真如，總結成得失。
因此，你現在所觀看到的見與塵種種顯現，都叫做妄想。不能從中分辨出哪個是對的，哪個是不對的。因為有精真妙覺的明性，所以能讓你指出哪個是指頭，哪個不是指頭。妄想如果存在，就難以擺脫心和境的束縛。所以不能分辨出哪個是對的，哪個是不對的。如果一念不生，前後念頭斷絕，只有妙覺湛然周遍，其中更沒有哪個是對的，哪個是不對的。指頭就是見，不是指頭就不是見。只是文字改變了而已。然而文字法師，困於章句，最終不能通達一相一味的道理。無不競相執著空花，爭逐二月，攻擊異端。彼此如同天隔。如果能時時刻刻不起妄念，對於各種妄心也不息滅，安住在妄想的境界中不加以瞭解，對於沒有了解也不分辨真實，這就是隨順覺性。怎麼還能容許是非之相存在於其中呢？
《首楞嚴義疏注經》卷第二（之一）
《首楞嚴義疏注經》卷第二（之二）
長水沙門子璇集
◎三破因緣自然疑二。一破自然二。一伸難三。一外計同真難。
阿
【English Translation】 English version: Seeing and conditions are also like this. Being the same true suchness, there are no two aspects. This is the second combination to reveal.
The Buddha said, 'This wonderful brightness of seeing and all the empty dusts are also like this. Originally, it is the wonderful, bright, unsurpassed Bodhi, pure, perfect, and true mind. It is falsely taken to be form, emptiness, and hearing and seeing.' This seeing and conditions are all produced by the discriminating mind of delusion. What is there to say is right and what is there to establish as wrong? If one understands that the Dharma Realm is of one aspect, and all is suchness, then it is like Manjushri (Wenshu) [Bodhisattva of Wisdom] who has no aspects of right and wrong. Therefore, it is said, 'Also like this.' This is the third analogy.
Like the second moon, who is the true moon and who is not the true moon? Manjushri (Wenshu), there is only one moon that is true. In between, there is naturally no moon that is the moon and no moon that is not the moon. Originally, there is only one moon, never two. Because of diseased eyes, the illusion of two moons arises. Since it is known that the second moon has no substance, who would you want to name as the true moon and who as the false moon? This is the third pointing out of delusion, revealing the true, and concluding the gains and losses.
Therefore, what you now observe, the various manifestations of seeing and dust, are called 'deluded thoughts'. You cannot distinguish between right and wrong within them. Because of the refined, true, wonderful, and enlightened bright nature, it enables you to point out which is a finger and which is not a finger. If deluded thoughts exist, it is difficult to escape the bondage of mind and environment. Therefore, one cannot distinguish between right and wrong. If a single thought does not arise, and the past and future are cut off, only the wonderful enlightenment remains, clear and pervasive. Within it, there is no right or wrong. A finger is seeing, and not a finger is not seeing. It is just a change in words. However, teachers of the scriptures, trapped in phrases and sentences, ultimately cannot understand the principle of one aspect and one flavor. They all compete to cling to empty flowers, chase after the second moon, and attack heterodox views. They are as far apart as heaven and earth. If one can, at all times, not give rise to deluded thoughts, and also not extinguish the various deluded minds, dwell in the realm of deluded thoughts without adding understanding, and not distinguish reality from non-understanding, then one is in accordance with the enlightened nature. How can one allow aspects of right and wrong to exist within it?
Shoulengyan Yishu Zhujing (Commentary on the Surangama Sutra with Explanations) Volume 2 (Part 1)
Shoulengyan Yishu Zhujing (Commentary on the Surangama Sutra with Explanations) Volume 2 (Part 2)
Compiled by Shramana Zixuan of Changshui
◎ Three Refutations of Doubts about Causation and Naturalness, Two. One, Refutation of Naturalness, Two. One, Raising Difficulties, Three. One, External Calculation of Sameness with Truth as a Difficulty.
A
難白佛言。世尊。誠如法王所說。覺緣遍十方界。湛然常住。性非生滅 覺之緣由行相也。周遍無生即是其緣。
與先梵志娑毗迦羅所談冥諦。及投灰等諸外道種。說有真我遍滿十方。有何差別 婆羅門此云梵志。或凈志。投灰等即苦行外道。裸形披髮。鞭纏棘刺。五熱炙身也。我遍十方者。此外道不知阿賴耶識為界趣生本含藏種子惑潤受生。遂計身中有一神我常在不滅處處受生遍十方界。彼之所說計我行相。似濫真覺。故云有何差別 二自語相違難。
世尊。亦曾於楞伽山為大慧等敷演斯義。彼外道等常說自然。我說因緣非彼境界 毗楞伽此云能種種現。佛于彼山。為大惠菩薩說楞伽經。明諸因緣。破彼外道執自然見。因緣之義非是外道所知境故 三雙結請開示。
我今觀此覺性自然。非生非滅。遠離一切虛妄顛倒。似非因緣與彼自然。云何開示不入群邪獲真實心妙覺明性 今觀覺性。本是無生。離諸虛妄。有似不同楞伽所說。與彼外道自然執見如何分辨。此不知如來隨宜說法。在楞伽時。為破外道不了業種熏習感外增上。遂即妄計烏自然黑鶴自然白等。故佛說有因緣。約世間相緣起道理。今此直明一真法性。豈同因緣隨他意語耶 二正破二。一牒疑審定。
佛告阿難。我今如是開示方便
【現代漢語翻譯】 現代漢語譯本：難陀（Nanda）白佛言：『世尊，誠如法王（Dharma Raja，指佛陀）所說，覺悟的本性遍及十方世界，澄澈明凈，恒常存在，其自性並非生滅之法。覺悟的緣起，在於其周遍十方而無生滅的行相。』 『這與先前梵志娑毗迦羅（Sabhikara，古印度教修行者）所談論的冥諦，以及投灰等各種外道（Tirthika，佛教術語，指不信奉佛教的修行者）所說的真我遍滿十方，有什麼差別呢？』婆羅門（Brahmana）在此被稱為梵志，或凈志。投灰等指的是苦行外道，他們裸露身體，披散頭髮，用鞭子纏繞荊棘刺身，用五火炙烤身體。外道認為有一個神我存在於身體中，恒常不滅，處處受生，遍滿十方世界。他們所說的計度之我，似乎與真正的覺悟相似，所以說有什麼差別呢？這是自語相違的疑問。 『世尊，您也曾在楞伽山（Lanka Mountain）為大慧（Mahamati）等菩薩敷演此義。那些外道常常說一切是自然而然的，而我說的是因緣（Hetupratyaya），這並非他們的境界。』毗楞伽（Vilenga）意為能種種顯現。佛陀在那座山上，為大慧菩薩宣講《楞伽經》，闡明諸法因緣，破斥外道執著于自然見的錯誤。因緣的道理不是外道所能理解的境界。 『我現在觀察這覺性自然，非生非滅，遠離一切虛妄顛倒，似乎並非因緣，又與外道的自然之說相似。如何開示才能不落入邪見，獲得真實心的妙覺明性呢？』現在觀察覺性，其本性是無生的，遠離一切虛妄。這似乎與《楞伽經》所說的不同，又與外道執著于自然的見解相似，應該如何分辨呢？這是因為不瞭解如來隨順機宜說法。在《楞伽經》中，爲了破斥外道不了解業種熏習感應外在增上緣的道理，妄自認為烏鴉自然是黑的，鶴自然是白的等等，所以佛陀才說有因緣，是就世間相緣起的道理而言。而現在這裡直接闡明一真法性，怎麼能和因緣隨順他人意語相提並論呢？ 佛陀告訴阿難（Ananda）：『我現在這樣開示方便之法。』
【English Translation】 English version: Nanda addressed the Buddha, saying: 'World Honored One, truly as the Dharma Raja (Dharma Raja, referring to the Buddha) has said, the nature of enlightenment pervades the ten directions, clear and still, eternally abiding, its nature is neither arising nor ceasing. The origination of enlightenment lies in its aspect of pervading the ten directions without arising or ceasing.' 'What difference is there between this and the Dark Principle discussed by the former Brahman Sabhikara (Sabhikara, an ancient Hindu practitioner), and the True Self pervading the ten directions spoken of by the ash-throwing and other Tirthikas (Tirthika, a Buddhist term referring to non-Buddhist practitioners)?' Brahmana (Brahmana) here is called a Brahmacarin, or Pure Aspirant. Ash-throwing and the like refer to ascetic Tirthikas, who expose their bodies, let their hair down, whip themselves with thorny vines, and scorch themselves with five fires. The Tirthikas believe that there is a divine self within the body, eternally abiding, constantly reborn, pervading the ten directions. Their calculated self seems similar to true enlightenment, so what difference is there? This is a question of self-contradiction. 'World Honored One, you also expounded this meaning to Mahamati (Mahamati) and others on Lanka Mountain (Lanka Mountain). Those Tirthikas often say that everything is natural, while I speak of causation (Hetupratyaya), which is not their realm.' Vilenga (Vilenga) means capable of manifesting in various ways. On that mountain, the Buddha expounded the Lankavatara Sutra for Mahamati Bodhisattva, clarifying the causes and conditions of all dharmas and refuting the Tirthikas' attachment to the view of naturalism. The principle of causation is not a realm that Tirthikas can understand. 'Now I observe that this enlightened nature is natural, neither arising nor ceasing, far removed from all false and inverted views, seemingly not causation, yet similar to the Tirthikas' view of naturalism. How can I be instructed so as not to fall into heresy and attain the wonderful, enlightened, and luminous nature of the true mind?' Now observing the enlightened nature, its essence is unborn, far from all falseness. This seems different from what is said in the Lankavatara Sutra, yet similar to the Tirthikas' attachment to the view of naturalism, how should it be distinguished? This is because they do not understand the Tathagata's expedient teachings according to the occasion. In the Lankavatara Sutra, in order to refute the Tirthikas' failure to understand the principle of karmic seeds influencing external conditions, they falsely believe that crows are naturally black, cranes are naturally white, and so on, so the Buddha spoke of causation, referring to the principle of the arising of worldly phenomena. But now this directly elucidates the one true Dharma nature, how can it be compared to causation that follows others' intentions? The Buddha told Ananda (Ananda): 'I will now reveal this expedient method.'
真實告汝。汝猶未悟。惑為自然。阿難。若必自然。自須甄明有自然體 示方便者。約理約事。就喻就境。一一無非顯真實性。尚此不了。迷作自然。若是自然必須有體。如何甄別 二就緣推破二。一徴。
汝且觀此妙明見中以何為自。此見為復以明為自。以暗為自。以空為自。以塞為自 自然之體為何所在。故約四境。以問顯體無得 二破。
阿難。若明為自。應不見暗。若復以空為自體者。應不見塞。如是乃至諸暗等相以為自者。則于明時見性斷滅。云何見明 若四境即是見之自體。則互相乖反。為自不成。隨屬一境即不見三。今汝不然。云何妄執 二破因緣二。一翻前為難三。一伸難。
阿難言。必此妙見性非自然。我今發明是因緣生。心猶未明。諮詢如來。是義云何合因緣性 既非自然。必是因緣。因緣之義無常生滅。此有彼無。體非周遍。豈同覺性湛然常住圓滿十方。行相相違。故云云何合因緣性 二正破二。一破因義二。一徴。
佛言。汝言因緣。吾復問汝。汝今因見見性現前。此見為復因明有見。因暗有見。因空有見。因塞有見 以境為因有此見性。故云因見。還以四境徴其見因 二破。
阿難。若因明有。應不見暗。如因暗有。應不見明。如是乃至因空因塞同於明暗
【現代漢語翻譯】 現代漢語譯本： 我如實地告訴你，你仍然沒有領悟，迷惑地認為是自然而然的。阿難（Ananda，佛陀的十大弟子之一）。如果必定是自然而然，就必須明確辨別出有『自然』的本體。 開示方便之法的人，無論是從理上說，還是從事上說，無論是借用比喻，還是就著境界，沒有一樣不是爲了顯明真實的自性。尚且對此不瞭解，迷惑地認為是自然而然。如果是自然而然，就必須有本體，如何辨別呢？ 二、就因緣來推翻『二見』。一、提問。 你且觀察這妙明的見性中，以什麼作為它的自體？這見性是以光明為自體呢？還是以黑暗為自體呢？是以空虛為自體呢？還是以阻塞為自體呢？『自然』的本體在哪裡呢？所以借用四種境界，用提問來顯示『體』是不可得的。 二、破斥。 阿難（Ananda）。如果以光明為自體，就應該看不見黑暗；如果又以空虛為自體，就應該看不見阻塞。像這樣乃至所有黑暗等現象作為自體，那麼在光明的時候，見性就斷滅了，又怎麼能看見光明呢？如果四種境界就是見性的自體，那麼就互相矛盾，不能成為自體。如果歸屬於一種境界，就看不見其他三種。現在你不是這樣，為什麼還要妄自執著呢？ 二、破斥因緣二見。一、翻轉前面的說法來為難。三、申述為難。 阿難（Ananda）說：如果這妙明的見性不是自然而然，我現在明白它是因緣而生。心中仍然不明白，請教如來（Tathagata，佛陀的稱號），這個道理怎麼能與因緣的性質相合呢？既然不是自然而然，必定是因緣。因緣的意義是無常生滅，此有彼無，體性不是周遍的，怎麼能像覺性那樣湛然常住、圓滿十方呢？行為狀態相互違背，所以說怎麼能與因緣的性質相合呢？ 二、正式破斥。二、破斥『因』的意義。二、提問。 佛說：你說因緣，我再問你，你現在因為看見的緣故，見性才顯現出來。這見性是因為光明才有見呢？還是因為黑暗才有見呢？是因為空虛才有見呢？還是因為阻塞才有見呢？以境界作為『因』，才有這見性。所以說『因見』。還是用四種境界來提問它的見因。 二、破斥。 阿難（Ananda）。如果因為光明才有見，就應該看不見黑暗；如果因為黑暗才有見，就應該看不見光明。像這樣乃至因為空虛、因為阻塞，與光明、黑暗的情況相同。
【English Translation】 English version: I truthfully tell you, you still haven't awakened, mistakenly believing it to be natural. Ananda (one of the Buddha's ten principal disciples). If it must be natural, then there must be a clear distinction of a 'natural' substance. Those who reveal expedient means, whether speaking from the perspective of principle or phenomena, whether using metaphors or focusing on realms, none of them are other than manifesting the true nature. If you still don't understand this and mistakenly believe it to be natural, then if it is natural, it must have a substance. How can it be distinguished? 2. Refuting the 'two views' based on conditions. 1. Questioning. You should observe this wonderfully bright seeing nature. What do you take as its self-nature? Is this seeing nature taking brightness as its self-nature? Or darkness as its self-nature? Is it taking emptiness as its self-nature? Or obstruction as its self-nature? Where is the substance of 'natural' located? Therefore, using the four realms, the question is used to show that the 'substance' is unattainable. 2. Refutation. Ananda. If brightness is the self-nature, then darkness should not be seen. If emptiness is taken as the self-nature, then obstruction should not be seen. Likewise, if all such phenomena as darkness are taken as the self-nature, then when there is brightness, the seeing nature would be extinguished. How could one see brightness? If the four realms are the self-nature of seeing, then they would contradict each other and cannot become the self-nature. If it belongs to one realm, then the other three cannot be seen. Now you are not like this, so why do you cling to it falsely? 2. Refuting the two views of conditions. 1. Reversing the previous statement to make it difficult. 3. Elaborating on the difficulty. Ananda said: If this wonderfully bright seeing nature is not natural, I now understand that it arises from conditions. My mind is still unclear, so I ask the Tathagata (title of the Buddha), how can this principle be compatible with the nature of conditions? Since it is not natural, it must be conditioned. The meaning of conditions is impermanent arising and ceasing, this exists and that does not, and the substance is not pervasive. How can it be like the awakened nature, which is serene, constant, and perfectly complete in all directions? The modes of behavior contradict each other, so how can it be compatible with the nature of conditions? 2. Formal refutation. 2. Refuting the meaning of 'cause'. 2. Questioning. The Buddha said: You speak of conditions, and I ask you again, you now see because of seeing, and the seeing nature appears. Is this seeing because of brightness? Or because of darkness? Is it because of emptiness? Or because of obstruction? Taking the realm as the 'cause', this seeing nature exists. Therefore, it is said 'because of seeing'. The four realms are still used to question the cause of seeing. 2. Refutation. Ananda. If there is seeing because of brightness, then darkness should not be seen. If there is seeing because of darkness, then brightness should not be seen. Likewise, because of emptiness, because of obstruction, it is the same as the situation with brightness and darkness.
四境相違。一三互闕。為因不成 二破緣二。一徴。
複次阿難。此見又復緣明有見。緣暗有見。緣空有見。緣塞有見 因親緣疏。分為二門。互相違破。四義徴訖 二破。
阿難。若緣空有應不見塞。若緣塞有。應不見空。如是乃至緣明緣暗。同於空塞 如文 三會通二。一亡相顯法。
當知如是精覺妙明。非因非緣。亦非自然。非不自然。無非不非。無是非是。離一切相 所亡之相通有八句。謂因緣也。自然也。是也非也。此四是病。非因緣非自然非是非非。此四是藥。經文從非因緣下三句。雙亡因緣自然之藥病。謂非因緣非自然非不因緣非不自然。不因緣義在自然中也。無非下二句。雙亡是非之藥病。謂無非無不非。無是無不是。藥病俱亡。無跡可滯。心行處滅。言語道斷。故云離一切相。以前諸相皆是虛妄遍計執故。
即一切法 精覺妙明。非別有體。但于諸法遠離前來虛妄遍執。即是圓成妙覺明性。故起信云。是故一切法從本已來。離言說相。離名字相。離心緣相。乃至唯是一心。故名真如。唯識亦云。此諸法勝義。亦即是真如。常如其性故。即唯識實性。又云。圓成實于彼常遠離前性。下經廣辨。須預此知 二結責滯情。
汝今云何于中措心。以諸世間戲論名相而得分
【現代漢語翻譯】 現代漢語譯本 四境相違（四種境界相互矛盾）。一三互闕（第一種和第三種互相缺失）。為因不成（作為原因是不成立的）——這是對『因』的否定。 二、破緣二（第二部分，破斥『緣』，分為兩部分）。一、徴（第一部分，提出質疑）。 『複次，阿難（再次，阿難）。此見又復緣明有見（這種見，又是憑藉光明而產生見），緣暗有見（憑藉黑暗而產生見），緣空有見（憑藉空而產生見），緣塞有見（憑藉阻礙而產生見）。』因親緣疏（『因』是親近的條件，『緣』是疏遠的條件），分為二門（分為兩個方面），互相違破（互相違背和破斥）。四義徴訖（對四種情況的質疑完畢）。 二、破（第二部分，破斥）。 『阿難（阿難）。若緣空有（如果憑藉空而產生見），應不見塞（應該看不見阻礙）。若緣塞有（如果憑藉阻礙而產生見），應不見空（應該看不見空）。如是乃至緣明緣暗（像這樣，憑藉光明和憑藉黑暗），同於空塞（和憑藉空與憑藉阻礙的情況相同）。』如文（如經文所說）。 三、會通二（第三部分，會歸融通，分為兩部分）。一、亡相顯法（第一部分，消除表象，顯現法性）。 『當知如是精覺妙明（應當知道，像這樣精純的覺悟和微妙的光明），非因非緣（不是『因』，也不是『緣』），亦非自然（也不是自然而有的），非不自然（也不是非自然而有的），無非不非（沒有『非』和『不非』），無是非是（沒有『是』和『不是』），離一切相（脫離一切表象）。』所亡之相通有八句（所要消除的表象總共有八句）。謂因緣也（就是『因』和『緣』），自然也（『自然』），是也非也（『是』和『非』）。此四是病（這四種是病）。非因緣非自然非是非非（『非因緣』、『非自然』、『非是』、『非非』），此四是藥（這四種是藥）。經文從非因緣下三句（經文從『非因緣』開始的三句），雙亡因緣自然之藥病（同時消除『因緣』和『自然』的藥和病），謂非因緣非自然非不因緣非不自然（就是『非因緣』、『非自然』、『非不因緣』、『非不自然』）。不因緣義在自然中也（『不因緣』的含義包含在『自然』之中）。無非下二句（『無非』開始的兩句），雙亡是非之藥病（同時消除『是』和『非』的藥和病），謂無非無不非（就是『無非』和『無不非』），無是無不是（『無是』和『無不是』）。藥病俱亡（藥和病都消失了），無跡可滯（沒有痕跡可以停留），心行處滅（心念活動的地方都消失了），言語道斷（言語表達的道路斷絕）。故云離一切相（所以說脫離一切表象）。以前諸相皆是虛妄遍計執故（因為以前的各種表象都是虛妄的遍計執）。 『即一切法（就是一切法）。』精覺妙明（精純的覺悟和微妙的光明），非別有體（不是另外有一個本體）。但于諸法遠離前來虛妄遍執（只是對於各種法遠離前面所說的虛妄遍計執），即是圓成妙覺明性（就是圓滿成就的妙覺明性）。故起信云（所以《起信論》說）：『是故一切法從本已來（因此一切法從本來開始），離言說相（就脫離了言語表達的表象），離名字相（脫離了名字的表象），離心緣相（脫離了心念攀緣的表象），乃至唯是一心（乃至只有一心）。故名真如（所以叫做真如）。』唯識亦云（《唯識論》也說）：『此諸法勝義（這些法的勝義），亦即是真如（也就是真如），常如其性故（常常如其本性）。』即唯識實性（就是唯識的實性）。又云（又說）：『圓成實于彼常遠離前性（圓成實性常常遠離前面的遍計執性）。』下經廣辨（下面的經文會詳細辨析），須預此知（需要預先知道這些）。 二、結責滯情（第二部分，總結並責備執迷不悟的情形）。 『汝今云何于中措心（你現在怎麼能在這裡用心），以諸世間戲論名相而得分（用世間的戲論和名相來分別呢）？』
【English Translation】 English version The four conditions contradict each other. One and three are mutually lacking. As a cause, it is not established – this negates the 'cause'. 2. Refuting Conditions in Two Parts. 1. Inquiry. 'Furthermore, Ānanda (阿難). This seeing again arises from seeing with light, seeing with darkness, seeing with emptiness, and seeing with obstruction.' Cause is a close condition, while condition is a distant one, divided into two aspects, mutually contradicting and refuting each other. The inquiry into the four meanings is complete. 2. Refutation. 'Ānanda (阿難), if seeing arises from emptiness, one should not see obstruction. If seeing arises from obstruction, one should not see emptiness. Likewise, seeing with light and seeing with darkness are the same as seeing with emptiness and seeing with obstruction.' As the text says. 3. Harmonizing in Two Parts. 1. Eliminating Appearances to Reveal the Dharma. 'You should know that such pure, enlightened, wonderful brightness is neither cause nor condition, nor is it natural, nor is it not natural, without non-non, without is-is, transcending all appearances.' The appearances to be eliminated generally have eight phrases. Namely, cause and condition, natural, is and is not. These four are the illness. Non-cause and non-condition, non-natural, non-is, and non-non are the medicine. The sutra text from 'non-cause and non-condition' onwards, simultaneously eliminates the medicine and illness of cause and condition, and naturalness, namely, non-cause and non-condition, non-natural, non-non-cause and non-non-condition, non-non-natural. The meaning of non-cause and non-condition is contained within naturalness. The two phrases from 'without non' onwards, simultaneously eliminate the medicine and illness of is and is not, namely, without non and without non-non, without is and without non-is. Both medicine and illness are eliminated, leaving no trace to cling to. The activity of the mind ceases, the path of language is cut off. Therefore, it is said to transcend all appearances, because all previous appearances are false conceptual constructs. 'It is all dharmas.' The pure, enlightened, wonderful brightness is not a separate entity. It is simply, in relation to all dharmas, being apart from the previously mentioned false conceptual constructs, which is the perfectly accomplished wonderful enlightened nature. Therefore, the Awakening of Faith says: 'Therefore, all dharmas from the beginning have been apart from the appearance of language, apart from the appearance of names, apart from the appearance of mental conditions, even to the point of being only one mind. Therefore, it is called Suchness.' The Consciousness-Only also says: 'The ultimate meaning of these dharmas is also Suchness, constantly being as its nature.' It is the real nature of Consciousness-Only. It also says: 'The perfectly accomplished reality is constantly apart from the previous nature.' The following sutra will explain in detail, it is necessary to know this beforehand. 2. Concluding and Reproaching Attachment. 'How can you now place your mind in this, using the playful names and appearances of the world to make distinctions?'
別。如以手掌撮摩虛空。只益自勞。虛空云何隨汝執捉 因緣自然等皆是世間戲論名相。如何以此于真覺中舉心分別。如下文云。汝暫舉心塵勞先起。名相手掌摩真覺空。勞黷自為。一無所益 二引經為難三。一伸難。
阿難白佛言。世尊。必妙覺性非因非緣。世尊云何常與比丘宣說見性具四種緣。所謂因空因明因心因眼。是義云何 此依俗諦具緣能見為難。唯識說九緣。此唯出四。約小乘義。減大五緣。心即分別緣也 二正破三。一總示雙徴。
佛言。阿難。我說世間諸因緣相。非第一義 說第一義。故非諸相。今以世諦因緣為難。如說鏡體明凈以像差別為難。于理如何。
阿難。吾復問汝。諸世間人說我能見。云何名見。云何不見 徴問世諦見與不見之由 二別答雙難二。一答。
阿難言。世人因於日月燈光見種種相。名之為見。若復無此三種光明。則不能見 此舉由一明緣。以答見種種相。世間之法假因托緣方始名見。非是離相湛然之見。如下文云。緣見因明。暗成無見。不明自發。則諸暗相。永不能昏 三難二。一正難。
阿難。若無明時名不見者。應不見暗。若必見暗。此但無明。云何無見 若無明相名不見者。暗時無明應不見暗。若實見暗。只可說無明相。不可說為無見
【現代漢語翻譯】 現代漢語譯本： 不要這樣。比如用手掌去摩擦虛空，只會徒增自己的勞累。虛空怎麼可能讓你抓住呢？因緣、自然等等，都是世間的戲論名相。怎麼能用這些在真覺（妙覺真心）中生起分別心呢？就像下文所說：『你稍微動念，塵勞就先產生了。』名相就像手掌，摩擦真覺之空，徒勞無功，毫無益處。這是第二部分，引用經文來發難。分為三小部分。第一部分，提出疑問。
阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）對佛說：『世尊，如果妙覺之性確實不是因也不是緣，那麼世尊為什麼常常對比丘們宣說見性具備四種緣呢？也就是因空、因明、因心、因眼。這是什麼意思呢？』這是依據世俗諦（相對真理）具備各種緣才能見來發難。《唯識論》說有九緣，這裡只說了四種，是按照小乘的意義，減去了五種大乘的緣。心就是分別的緣。
第二部分，正式破斥。分為三小部分。第一部分，總的指示，同時提出疑問。
佛說：『阿難，我說的是世間各種因緣之相，不是第一義諦（絕對真理）。』說的是第一義諦，所以不是各種相。現在用世俗諦的因緣來發難，就像用鏡子明亮來反駁影像的差別一樣，在道理上怎麼說得通呢？
『阿難，我再問你，世間人說我能看見，怎麼叫做看見？怎麼叫做看不見？』這是征問世俗諦中見與不見的原因。
第二部分，分別回答兩個疑問。分為兩小部分。第一部分，回答。
阿難回答說：『世人依靠日月燈光看見各種景象，這叫做看見。如果沒有這三種光明，就不能看見。』這是舉出一個明亮的緣，來回答看見各種景象。世間的法，憑藉因和緣才能叫做看見，不是離開各種相的湛然之見。就像下文所說：『緣見依靠光明，黑暗就成了看不見。光明自己發出來，那麼各種黑暗的相，永遠不能使它昏暗。』
第三部分，反駁。分為兩小部分。第一部分，正式反駁。
『阿難，如果沒有光明的時候叫做看不見，那麼應該看不見黑暗。如果確實看見黑暗，這只是沒有光明，怎麼能說是看不見呢？』如果沒有光明的相叫做看不見，那麼黑暗的時候沒有光明，應該看不見黑暗。如果確實看見黑暗，只能說是沒有光明的相，不能說是看不見。
【English Translation】 English version: Don't do that. For example, rubbing the void with your palm only increases your own labor. How can the void be grasped by you? Conditions, causes, nature, and so on are all worldly, playful names and forms. How can you use these to raise discriminating thoughts in true enlightenment (妙覺真心, wonderful and enlightened true mind)? As the following text says: 'The moment you raise a thought, defilements arise first.' Names and forms are like a palm rubbing the void of true enlightenment, laborious and useless, without any benefit. This is the second part, using scripture to raise a challenge. It is divided into three sub-parts. The first part raises the question.
Ananda (阿難, one of the Buddha's ten principal disciples, known for his memory) said to the Buddha: 'World Honored One, if the nature of wonderful enlightenment is indeed neither cause nor condition, then why does the World Honored One often explain to the monks that seeing-nature possesses four conditions? That is, the conditions of emptiness, light, mind, and eye. What does this mean?' This is a challenge based on the conventional truth (俗諦, relative truth) that various conditions are required to see. The Yogacara (唯識論) says there are nine conditions, but here only four are mentioned, according to the meaning of the Hinayana (小乘, Lesser Vehicle), subtracting five Mahayana (大乘, Greater Vehicle) conditions. The mind is the condition of discrimination.
The second part, formally refuting. Divided into three sub-parts. The first part, a general indication, simultaneously raising questions.
The Buddha said: 'Ananda, I am speaking of the various conditioned appearances of the world, not the ultimate truth (第一義諦, absolute truth).' It speaks of the ultimate truth, so it is not the various appearances. Now, using the conditions of conventional truth to raise a challenge is like using the brightness of a mirror to refute the difference in images. How can this be justified in principle?
'Ananda, I ask you again, worldly people say 'I can see,' what is called seeing? What is called not seeing?' This is questioning the reasons for seeing and not seeing in conventional truth.
The second part, separately answering the two questions. Divided into two sub-parts. The first part, the answer.
Ananda replied: 'Worldly people rely on the light of the sun, moon, and lamps to see various appearances, and this is called seeing. If there is none of these three lights, then they cannot see.' This is citing a bright condition to answer seeing various appearances. Worldly dharmas (法, teachings), relying on cause and condition, are called seeing, not the clear and still seeing that is apart from all appearances. As the following text says: 'Seeing relying on light, darkness becomes not seeing. If the light itself arises, then the various appearances of darkness can never obscure it.'
The third part, refuting. Divided into two sub-parts. The first part, formal refutation.
'Ananda, if not having light is called not seeing, then one should not see darkness. If one truly sees darkness, this is only the absence of light, how can it be called not seeing?' If not having the appearance of light is called not seeing, then in darkness, without light, one should not see darkness. If one truly sees darkness, one can only say that there is no appearance of light, not that it is not seeing.
也 二反難。
阿難。若在暗時。不見明故名為不見。今在明時。不見暗相還名不見。如是二相俱名不見 若汝執言。雖然見暗只名不見。以不見明故。此牒計也。次即破云。今雖見明。亦合名為不見。以不見暗故。若立見明為見。見暗亦合名見。若立見暗為不見。見明亦合名不見。故云俱名不見也 三結成俱見。
若復二相自相陵奪。非汝見性于中暫無。如是則知。二俱名見。云何不見 明暗自有相陵。見性未曾移動。斯則見相見暗。俱名為見。不可說言見暗之時名為不見 三會通二。一結顯會通三。一會前見性非他所成。
是故阿難。汝今當知。見明之時見非是明。見暗之時見非是暗。見空之時見非是空。見塞之時見非是塞。四義成就時 明等四境自屬前塵。見性未曾生滅。雖見四境。而非四境成就於見。譯人巧略。故別列而總結也。若欲經文當句中具者。應云。見明之時。見非是明成就。乃至見非是塞成就。此之四見古今多解。不看前文及此非字。但見成就之語。便別作意度解釋。文無連貫。旨非起盡。孤然作解。豈稱佛心。然此經意。明真見不假明暗等緣。而體常照。故下經云。不由前塵所起知見。明不循根。寄根明發。則諸暗相。永不能昏等。見性既然。聞性亦爾。故下文云。聲無既無
【現代漢語翻譯】 現代漢語譯本 也 二反難。
阿難（Ananda，佛陀的十大弟子之一）。如果在黑暗的時候，因為看不見光明所以叫做『不見』，那麼現在在光明的時候，看不見黑暗的景象也應該叫做『不見』。像這樣，光明和黑暗兩種景象都叫做『不見』。如果你堅持說，雖然看見了黑暗，也只能叫做『不見』，因為沒有看見光明。這是重複你的觀點。接下來就要破斥你的觀點，說：現在即使看見了光明，也應該叫做『不見』，因為沒有看見黑暗。如果認為看見光明就是『見』，那麼看見黑暗也應該叫做『見』。如果認為看見黑暗就是『不見』，那麼看見光明也應該叫做『不見』。所以說光明和黑暗兩種景象都叫做『不見』。
如果光明和黑暗兩種景象互相侵奪，你的見性（seeing nature）在其中沒有絲毫的改變。這樣就知道，光明和黑暗兩種景象都可以叫做『見』，怎麼能說『不見』呢？光明和黑暗自有互相侵奪的現象，見性卻從未移動。這樣看來，看見光明和看見黑暗，都可以叫做『見』，不能說看見黑暗的時候就叫做『不見』。
總結會通以上兩種觀點。首先總結並顯示會通的三點。第一點是會通前面所說的見性不是由其他事物所造成的。
所以，阿難（Ananda）。你現在應當知道，看見光明的時候，見性不是光明；看見黑暗的時候，見性不是黑暗；看見空曠的時候，見性不是空曠；看見阻塞的時候，見性不是阻塞。這四種情況都成立的時候，光明等四種境界都屬於前面的塵境，見性從未產生或消滅。雖然看見了這四種境界，但不是這四種境界成就了見性。翻譯的人巧妙地省略了一些內容，所以分別列出並總結。如果想要經文的意義在每一句中都完整，就應該說：看見光明的時候，見性不是由光明成就的，乃至見性不是由阻塞成就的。對於這四種『見』，古今有很多不同的解釋，他們不看前面的經文以及『非』字，只看到『成就』的說法，就另外臆測解釋，使得文章沒有連貫性，意義沒有起承轉合，只是孤立地解釋，怎麼能符合佛陀的心意呢？然而這部經的意義在於，說明真正的見性不依賴於光明、黑暗等外緣，而其本體卻能恒常照耀。所以下面的經文說：『不由前塵所起知見』，光明不依循根源，而是寄託于根源而顯發，這樣，各種黑暗的景象，永遠不能使見性昏暗等等。見性是這樣，聞性也是這樣。所以下面的經文說：『聲無既無』。
【English Translation】 English version Also, a second counter-argument.
Ananda (阿難, one of the ten principal disciples of the Buddha). If, in darkness, not seeing light is called 'not seeing,' then now, in light, not seeing the appearance of darkness should also be called 'not seeing.' Thus, both these appearances are called 'not seeing.' If you insist that, although one sees darkness, it can only be called 'not seeing' because one does not see light—this is reiterating your view. Next, it will be refuted by saying: now, even though one sees light, it should also be called 'not seeing' because one does not see darkness. If establishing seeing light as 'seeing,' then seeing darkness should also be called 'seeing.' If establishing seeing darkness as 'not seeing,' then seeing light should also be called 'not seeing.' Therefore, it is said that both are called 'not seeing.'
If these two appearances mutually encroach upon each other, your seeing nature (見性) remains unaffected. Thus, it is known that both can be called 'seeing.' How can it be 'not seeing'? Light and darkness have their own mutual encroachment, but the seeing nature has never moved. Thus, seeing light and seeing darkness can both be called 'seeing.' One cannot say that seeing darkness is called 'not seeing.'
Concluding and integrating the two views. First, summarize and reveal the three points of integration. The first point is to integrate the previous statement that the seeing nature is not created by other things.
Therefore, Ananda (阿難). You should now know that when seeing light, the seeing is not light; when seeing darkness, the seeing is not darkness; when seeing emptiness, the seeing is not emptiness; when seeing obstruction, the seeing is not obstruction. When these four conditions are established, the four realms of light, etc., all belong to the preceding dust realms, and the seeing nature has never arisen or ceased. Although one sees these four realms, it is not that these four realms establish the seeing nature. The translator skillfully omitted some content, so they are listed separately and summarized. If one wants the meaning of the sutra to be complete in each sentence, one should say: when seeing light, the seeing is not established by light, and so on, the seeing is not established by obstruction. Regarding these four 'seeings,' there have been many different interpretations throughout history, but they do not look at the preceding text and the word 'not,' only seeing the statement of 'establishment,' and then conjecture and explain it, making the text lack coherence, and the meaning lacks beginning, continuation, transition, and conclusion, only explaining it in isolation. How can it accord with the Buddha's mind? However, the meaning of this sutra lies in explaining that the true seeing nature does not depend on external conditions such as light and darkness, but its essence can constantly illuminate. Therefore, the following sutra says: 'Knowing and seeing do not arise from the preceding dust realms,' light does not follow the root, but is entrusted to the root to manifest, so that various dark appearances can never obscure the seeing nature, and so on. The seeing nature is like this, and so is the hearing nature. Therefore, the following sutra says: 'Sound is without, already without.'
滅。聲有亦非生。生滅二圓離。是則常真實。豈得復言因空因明因心因眼耶 二克爾見體離自見相。
汝復應知。見見之時。見非是見 前約信解行位明此真見。不逐緣生。不因境起。仍留真見不亡自相。今此所明。約見道已去直至極果。真用顯發。照真體時。體之與用俱非見相。若以上見為用下見為體。用照體時。理智㳷然。無體可得。用相亦亡。故云見非是見。若以上見為體下見為用。體發用時。無法可照。亦不名見。若以上見為真下見為妄。真覺妄時。無妄可得。亦不名見。唯一法界無二相故。斯則由無相境發無緣智。以無緣智緣無相境。境智冥合。如水投水。不可分別說名為見。唯識云。若時于所緣。智都無所得。爾時住唯識。離二取相故。
見猶離見。見不能及 真見自體尚離見相。無體可得。豈令見用照所及乎。又見體尚無體。豈及有見用。又所覺之妄。尚無有體。能覺之見豈能及乎。
云何復說因緣自然及和合相 此則結責。以世間戲論名相。分別真見也。或可從見猶離見下。名結真離妄。意云。真見自體。離自見相。尚不可以見之名字之所能及。云何更說屬乎因緣及自然等耶 三責小無識勸進大途。
汝等聲聞狹劣無識。不能通達清凈實相。吾今誨汝。當善思惟。無得疲怠
【現代漢語翻譯】 現代漢語譯本：滅。聲音的存在也並非是生。生和滅這二者圓融相離，這就是常真實。怎麼還能說是因為空、因為明、因為心、因為眼呢？二、克爾（Ker）的見體離開了自見之相。
你還應該知道，當見在見的時候，見就不是見了。前面是就信解行位來說明這個真見，不隨因緣而生，不因外境而起，但仍然保留了真見不失其自相。現在這裡所說的是，從見道開始直到極果，真用顯發，照耀真體的時候，體和用都並非見相。如果以上面的見作為用，下面的見作為體，用照耀體的時候，理智融合，沒有體可以得到，用相也消失了，所以說見不是見。如果以上面的見作為體，下面的見作為用，體發用的時候，沒有法可以照耀，也不叫做見。如果以上面的見作為真，下面的見作為妄，真覺察妄的時候，沒有妄可以得到，也不叫做見。唯一法界沒有二相的緣故。這就是由無相的境界發出無緣的智慧，用無緣的智慧去緣無相的境界，境界和智慧冥合，如同水倒入水中，不可分別，說它叫做見。《唯識論》說：『如果對於所緣的境界，智慧都無所得，這個時候安住于唯識，遠離能取和所取的相。』
見尚且離開了見，見不能達到。真見的自體尚且離開了見相，沒有體可以得到，怎麼能讓見用照耀所能達到的呢？又見體尚且沒有體，怎麼能達到有見用呢？又所覺察的虛妄，尚且沒有體，能覺察的見又怎麼能達到呢？
怎麼又說因緣、自然以及和合相呢？這是責備用世間的戲論名相來分別真見。或者可以從『見猶離見』下，叫做總結真離妄。意思是說，真見的自體，離開了自見之相，尚且不可以見的名稱所能達到，怎麼還能說屬於因緣以及自然等等呢？三、責備小乘沒有見識，勸勉進入大乘的道路。
你們這些聲聞（Shravaka，聽聞佛法而修行的弟子）狹隘淺薄沒有見識，不能通達清凈的實相。我現在教誨你們，應當好好地思考，不要疲憊懈怠。
【English Translation】 English version: Extinction. The existence of sound is also not birth. Birth and extinction are two perfect and separate entities. This is the constant truth. How can one still speak of it being due to emptiness, due to brightness, due to mind, or due to eyes? Two, Ker's (克爾，name of a person) seeing-essence is apart from the aspect of seeing itself.
You should also know that when seeing sees, seeing is not seeing. The previous explanation, based on the stages of faith, understanding, practice, and attainment, clarifies this true seeing, which does not arise from conditions, nor does it originate from external objects, yet it still retains the true seeing without losing its own aspect. What is being explained here is that from the stage of seeing the path up to the ultimate fruition, the true function manifests, and when illuminating the true essence, both the essence and the function are not aspects of seeing. If the above seeing is taken as function and the below seeing as essence, when the function illuminates the essence, reason and wisdom merge, and no essence can be obtained, and the aspect of function also disappears. Therefore, it is said that seeing is not seeing. If the above seeing is taken as essence and the below seeing as function, when the essence emits function, there is no dharma to illuminate, and it is also not called seeing. If the above seeing is taken as truth and the below seeing as delusion, when truth perceives delusion, no delusion can be obtained, and it is also not called seeing. This is because the one Dharma Realm has no dual aspects. Thus, from the realm of no-aspect arises unconditioned wisdom, and with unconditioned wisdom, one conditions the realm of no-aspect. The realm and wisdom merge, like water poured into water, indistinguishable, and it is called seeing. The Vijnaptimatrata-siddhi says: 'If, at any time, with regard to the object of cognition, wisdom obtains nothing, at that time, one dwells in mere consciousness, being apart from the aspects of the grasper and the grasped.'
Seeing is even apart from seeing; seeing cannot reach. The very essence of true seeing is already apart from the aspect of seeing, and no essence can be obtained. How can the function of seeing illuminate what it can reach? Moreover, the seeing-essence has no essence, how can it reach the function of seeing? Furthermore, the delusion that is perceived has no essence, how can the seeing that perceives reach it?
How can one again speak of conditions, nature, and the aspect of combination? This is a rebuke for using worldly, playful names and distinctions to differentiate true seeing. Or, from 'seeing is even apart from seeing' downwards, it can be called summarizing the truth and separating from delusion. The meaning is that the very essence of true seeing is apart from the aspect of seeing itself, and cannot be reached by the name of seeing. How can one still say that it belongs to conditions, nature, and so on? Three, rebuking the lack of understanding of the Lesser Vehicle and encouraging entry into the Great Vehicle.
You Shravakas (聲聞，Disciples who practice by hearing the Buddha's teachings) are narrow-minded and lack understanding, unable to comprehend the pure, true reality. I now instruct you, you should contemplate well and not be weary or lazy.
妙菩提路 實相無相。即見無見。識劣智昧。無法空慧。如何通達。故勸善思不怠。大行可庶幾矣 二酬請廣釋三。一承前置請。
阿難白佛言。世尊。如佛世尊。為我等輩。宣說因緣及與自然 指已聞也。已知真見。非是因緣及自然相。
諸和合相。與不和合。心猶未開 述未悟也。心中猶疑此見和合與不和合。未得開解。是一迷悶。
而今更聞見見非見。重增迷悶 和合等義。尚未明白。何堪更聞見非是見。斯則醉更洪飲。孰能醒悟。故云重增迷悶。
伏願弘慈。施大惠目。開示我等覺心明凈。作是語已悲淚頂禮承受聖旨 求法空智。名施大惠目。見實相理。名覺心明凈。此明真見離緣絕相言思不及。非二乘境界。故增迷悶。不承抉擇孰能通曉。故垂淚禮請也 二總告許宣。
爾時世尊。憐愍阿難及諸大眾。將欲敷演大陀羅尼諸三摩提妙修行路 陀羅尼此云總持。然有一字多字無字之異。若指下文神咒。即多字也。若顯實相妙理。即無字也。今此所明真覺妙心。是諸三昧妙修行門之基址。故若不通達而修行者。皆為邪僻。故指此法為通衢耳。
告阿難言。汝雖強記。但益多聞。于奢摩他微密觀照。心猶未了。汝今諦聽。吾當為汝分別開示。亦令將來諸有漏者獲菩提果 此之
【現代漢語翻譯】 現代漢語譯本 妙菩提路，實相無相。即見無見。若認知淺薄，智慧愚昧，便無法通達空性智慧。因此勸勉大家勤于思考，不懈怠，大乘佛法的修行或許可以達到。接下來是酬謝請求，廣泛解釋三個方面。首先是承接前面的內容，提出請求。 阿難（Ananda）對佛說：『世尊（World-Honored One），如佛世尊為我們這些弟子宣說因緣和自然（指已經聽聞的內容），我們已經知道真見並非因緣和自然之相。』 『各種和合之相，與不和合之相，我的內心仍然沒有開悟（陳述尚未領悟）。心中仍然疑惑這種見是和合還是不和合，未能得到開解，處於一種迷惑的狀態。』 『現在又聽到見見非見，更加增添了迷惑（和合等的含義尚未明白，怎麼能再聽見非是見呢？這就像醉酒之人又大量飲酒，誰能醒悟？所以說更加增添了迷惑）。』 『懇請您發揚慈悲之心，施予廣大的智慧之眼，開示我們，使覺悟之心明凈。』說完這些話，阿難悲傷地流著眼淚，頂禮佛陀，接受聖旨（求取空性智慧，名為施予廣大的智慧之眼；見到實相之理，名為覺悟之心明凈。這說明真見脫離因緣，超越表相，言語和思慮都無法達到，不是二乘的境界，所以更加增添了迷惑。如果不承蒙佛陀的決斷和抉擇，誰能通曉？所以阿難流著眼淚，頂禮請求）。接下來是佛陀總的告知，允許宣說。 這時，世尊憐憫阿難和各位大眾，將要敷演大陀羅尼（Dharani，總持）諸三摩提（Samadhi，三昧）的微妙修行之路（陀羅尼，這裡的意思是總持，然而有一字、多字、無字的差異。如果指下文的神咒，就是多字。如果顯示實相妙理，就是無字。現在這裡所闡明的真覺妙心，是各種三昧微妙修行之門的基礎。因此，如果不通達就修行的人，都是邪僻的。所以指這個法為通衢大道）。 告訴阿難說：『你雖然記憶力強，但只是增加了聽聞，對於奢摩他（Samatha，止）的細微觀照，內心仍然沒有明白。你現在仔細聽，我將為你分別開示，也讓將來各種有煩惱的人獲得菩提果（Bodhi，覺悟）。』這就是...
【English Translation】 English version The wondrous Bodhi path, reality is without form. Seeing is also non-seeing. If knowledge is shallow and wisdom is dull, one cannot comprehend the wisdom of emptiness. Therefore, I urge everyone to think diligently and not be lazy, and the practice of Mahayana Buddhism may be attainable. Next is to thank the request and explain it extensively in three aspects. First, it is to continue the previous content and make a request. Ananda said to the Buddha: 'World-Honored One, as the Buddha has explained the causes and conditions and nature to us disciples (referring to what has already been heard), we already know that true seeing is not the aspect of causes and conditions and nature.' 'The various aspects of combination and non-combination, my heart is still not enlightened (stating the lack of understanding). In my heart, I still doubt whether this seeing is combined or not combined, and I have not been able to understand it, being in a state of confusion.' 'Now, hearing again that seeing is non-seeing, it adds to the confusion even more (the meaning of combination, etc., has not been understood, how can I hear that seeing is non-seeing? This is like a drunk person drinking heavily again, who can wake up? Therefore, it is said that it adds to the confusion even more).' 'I implore you to promote compassion, bestow the great eye of wisdom, and enlighten us, so that the enlightened heart may be clear and pure.' After saying these words, Ananda wept sadly, prostrated to the Buddha, and accepted the sacred decree (seeking the wisdom of emptiness is called bestowing the great eye of wisdom; seeing the truth of reality is called the enlightened heart being clear and pure. This shows that true seeing is detached from causes and conditions, transcends appearances, and cannot be reached by words and thoughts, it is not the realm of the Two Vehicles, so it adds to the confusion even more. If one does not receive the Buddha's decision and choice, who can understand? Therefore, Ananda wept and prostrated in request). Next is the Buddha's general announcement, allowing the explanation. At this time, the World-Honored One, pitying Ananda and all the assembly, was about to expound the wonderful path of practice of the great Dharani (總持) and all the Samadhis (三昧) (Dharani, here meaning 'total retention', but there are differences between one word, many words, and no words. If it refers to the mantra below, it is many words. If it reveals the wonderful truth of reality, it is no words. Now, the true enlightened mind explained here is the foundation of the various Samadhi wonderful practice doors. Therefore, those who practice without understanding are all heretical. Therefore, this Dharma is referred to as the thoroughfare). Telling Ananda: 'Although you have a strong memory, you have only increased your hearing, and your heart has not yet understood the subtle contemplation of Samatha (止). Now listen carefully, I will explain it to you separately, and also allow all sentient beings with afflictions in the future to obtain Bodhi (覺悟).' This is...
妙心。若欲眾生生信解者。故可詮辯種種開示。若欲明證親顯此境。應以微密觀照奢摩他中現量所得。離諸分別。方為親證。故起信中說。離言真如是觀智境。依言真如是生信境。今斥多聞強記不修理觀。故於此境心猶未了。故般若云。以無所得故得阿耨菩提 三舉事開曉三。一雙標二見。
阿難。一切眾生輪迴世間。由二顛倒分別見妄。當處發生。當業輪轉。云何二見。一者眾生別業妄見。二者眾生同分妄見 一念心動。名為分別。動故有見。俱無實體。故云見妄。此一念動無別所依。只迷一真忽然而起。故名當處發生。此即無明無始義也。起信云。以不達一法界故。忽然念起。名為無明。即此無明動心。名之為業。動即有苦。果不離因。故云當業輪轉。此顯無始根本無明亦名為業亦名見妄。如下文云。汝見虛空遍十方界。空見不分。有空無體。有見無覺。名為劫濁也。妄見是一。約人分二。故有同別之名。眾生望佛。見無見殊。又眾生妄識。緣境有異。故名別業。如下文云。見我及汝並諸世間皆即見眚。性非眚者。故不名見。起信云。若離業識則無見相。應知未離業識。則皆有見。無見即真。有見皆妄。故云妄見。此之妄見。約眾生界。彼彼皆然。故云同分。是知。妄見是一。約人名異。故不可將常途二業
【現代漢語翻譯】 現代漢語譯本： 妙心（菩薩名）。如果想要眾生生起信心和理解，就可以詮釋辯論，用種種方法開示。如果想要明確證實、親自顯現這個境界，就應該用精微秘密的觀照，在奢摩他（止觀）中現量所得，遠離各種分別，才能算是親自證得。所以《起信論》中說，『離言真如』是觀智的境界，『依言真如』是生信的境界。現在批評那些只是多聽多記，不修習觀照的人，所以對於這個境界，心中仍然不明白。所以《般若經》說，『以無所得故，得阿耨多羅三藐三菩提（無上正等正覺）』。 三、舉例說明，開啟曉悟。一、雙重標示兩種妄見： 阿難（佛陀的弟子）。一切眾生在輪迴的世間中，都是由於兩種顛倒的分別妄見，在當下發生，隨著業力而輪轉。什麼是這兩種妄見呢？一是眾生的別業妄見，二是眾生的同分妄見。 一念心動，就叫做分別。因為動，所以產生見。兩者都沒有實體，所以叫做『見妄』。這一念動沒有別的所依，只是迷惑了真如而忽然生起，所以叫做『當處發生』。這就是無明無始的含義。《起信論》說，『以不達一法界故，忽然念起，名為無明』。這個無明動心，就叫做業。因為動就有苦，果不離因，所以叫做『當業輪轉』。這顯示了無始根本無明也叫做業，也叫做見妄。如下文所說，『你看見虛空遍佈十方世界，空和見不能分開，空沒有自體，見沒有覺性，叫做劫濁』。妄見本來是一個，從人的角度分為兩種，所以有同分和別業的名稱。眾生看佛，所見不同。而且眾生的妄識，緣于境界也有差異，所以叫做別業。如下文所說，『見我和你以及所有世間，都是見到的眼病。性不是眼病，所以不叫做見』。《起信論》說，『如果離開業識，就沒有見相』。應該知道沒有離開業識，就都有見。沒有見就是真，有見都是妄，所以叫做妄見。這種妄見，在眾生界中，彼此都是這樣，所以叫做同分。由此可知，妄見本來是一個，從人的角度來說名稱不同，所以不能用通常的兩種業來解釋。
【English Translation】 English version: Myoshin (name of a Bodhisattva). If you want sentient beings to generate faith and understanding, you can explain and debate, using various methods to enlighten them. If you want to clearly prove and personally reveal this state, you should use subtle and secret contemplation, obtained directly in Shamatha (calm abiding and insight), away from all discriminations, to be considered personally realized. Therefore, the 'Awakening of Faith' says, 'Suchness apart from words' is the realm of wisdom, 'Suchness based on words' is the realm of generating faith. Now, it criticizes those who only listen and memorize a lot, without practicing contemplation, so their minds are still unclear about this state. Therefore, the 'Prajna Sutra' says, 'Because of no attainment, one attains Anuttara-Samyak-Sambodhi (unsurpassed perfect enlightenment)'. Three, giving examples to illustrate and enlighten. One, doubly marking the two kinds of deluded views: Ananda (Buddha's disciple). All sentient beings in the world of Samsara (cycle of rebirth) are due to two inverted discriminating deluded views, arising in the present moment, revolving according to karma. What are these two views? One is the individual karma deluded view of sentient beings, and the other is the collective karma deluded view of sentient beings. A single thought arising is called discrimination. Because of movement, there is seeing. Neither has substance, so it is called 'deluded view'. This single thought has no other reliance, it just arises suddenly from delusion of true Suchness, so it is called 'arising in the present moment'. This is the meaning of beginningless ignorance. The 'Awakening of Faith' says, 'Because of not understanding the one Dharma Realm, a thought suddenly arises, called ignorance'. This ignorance moving the mind is called karma. Because movement has suffering, the result is inseparable from the cause, so it is called 'revolving according to karma'. This shows that beginningless fundamental ignorance is also called karma, also called deluded view. As the following text says, 'You see space pervading the ten directions, space and seeing cannot be separated, space has no self-nature, seeing has no awareness, called the turbidity of the kalpa (eon)'. The deluded view is originally one, divided into two from the perspective of people, so there are the names of collective and individual karma. Sentient beings look at the Buddha, and what they see is different. Moreover, the deluded consciousness of sentient beings has differences in the objects it clings to, so it is called individual karma. As the following text says, 'Seeing me and you and all the worlds is seeing an eye disease. The nature is not an eye disease, so it is not called seeing'. The 'Awakening of Faith' says, 'If one leaves karmic consciousness, there is no appearance of seeing'. It should be known that if one has not left karmic consciousness, then all have seeing. No seeing is true, having seeing is all delusion, so it is called deluded view. This deluded view is the same for all sentient beings, so it is called collective karma. From this, it can be known that the deluded view is originally one, but the name is different from the perspective of people, so it cannot be explained by the usual two kinds of karma.
而得相配。恐失經旨。下文即云。一病目人同彼一國。彼見圓影。眚妄所生。此眾同分所現不祥同見業中瘴惡所起。俱是無始見妄所生。問阿難此疑見見非見。故請開示。如來何故不便直答。而卻廣明二種妄見耶。答若不廣示妄見有見。不能顯于真見無見。若據阿難所疑。既名真見。合須有見。如何卻云見見非見。若見無見。應不名為見精明元。而不知寂而常照故名真見。照而常寂故非是見。故佛廣約一人多人。對辯真妄見無見異。應知。未離無明眚病。俱名有見。眚病若亡。彼見精真。故不名見。如下細辯 二雙釋能喻二。一別業三。一別徴略示。
云何名為別業妄見。阿難。如世間人。目有赤眚。夜見燈光。別有圓影五色重疊 目喻真見。眚喻業相。眚因熱氣逼成。業因無明所動。燈喻法性。夜見喻妄見。圓影喻五蘊。斯則由不如實知真如法一故不覺心動。說名為業。以依動故能見。依能見故境界妄現。以有境界緣故起心分別等 二廣破即離二。一別破二。一破即燈即見。
于意云何。此夜燈明所現圓光。為是燈色。為當見色。阿難。此若燈色。則非眚人何不同見。而此圓影唯眚之觀 若此圓影是燈上現。無眚之人應合俱見。何以獨有眚人自觀。余無見者。
若是見色見已成色。則彼眚人見圓
【現代漢語翻譯】 現代漢語譯本： 從而能夠相互匹配。我擔心會失去經文的旨意。下文就說，一個眼睛有疾病的人，如同那個國家的所有人一樣。他們所看到的圓影，是由於眼病產生的虛妄。這裡的眾人共同感受到的不祥之兆，也是共同的業力中所顯現的瘴氣惡疾所引起的。這些都是從無始以來的虛妄見解所產生的。阿難提問，這種疑慮，是見還是非見？所以請求開示。如來為什麼不直接回答，反而廣泛地闡明兩種虛妄的見解呢？回答是，如果不廣泛地揭示虛妄的見解是有見，就不能夠彰顯真正的見解是無見。如果按照阿難所懷疑的，既然名為真見，就應該有見。如何又說是見見非見呢？如果見是無見，就不應該稱之為見精明元（指真見的本質，既明亮又根本）。因為真見是寂靜而常照的，所以名為真見。因為真見是照而常寂的，所以不是見。所以佛陀廣泛地用一人和多人的例子，來對比辨別真妄見和無見的差異。應該知道，沒有離開無明（avidyā）的眼病，都叫做有見。眼病如果消失，那麼所見的就精純真實，所以不叫做見。如下文會詳細辨析。二、雙重解釋能比喻的兩種情況。一、別業三種情況。一、分別徵詢，簡略地揭示。
什麼是別業妄見呢？阿難（Ānanda）。比如世間的人，眼睛裡有紅色的眼翳（赤眚），晚上看見燈光，會看到另外有圓形的影子，五顏六色，重重疊疊。眼睛比喻真見，眼翳比喻業相（karma-lakṣaṇa）。眼翳是因為熱氣逼迫而形成的，業是因為無明（avidyā）所擾動而產生的。燈比喻法性（dharma-dhātu），晚上看見比喻虛妄的見解。圓形的影子比喻五蘊（pañca-skandha）。這就是因為不如實地瞭解真如法一，所以不覺知心的動搖，稱之為業。因為依靠動搖，所以能夠看見。依靠能夠看見，所以境界虛妄地顯現。因為有境界的緣故，就產生心的分別等等。二、廣泛地破除，即破即離兩種情況。一、分別破除兩種情況。一、破除即燈即見。
你認為怎麼樣？這夜晚燈光所顯現的圓形光環，是燈的顏色，還是見的顏色？阿難（Ānanda），如果這是燈的顏色，那麼沒有眼翳的人為什麼沒有一起看見？而這圓形的影子只有有眼翳的人才能看到。如果這圓形的影子是燈上顯現的，沒有眼翳的人應該一起看見。為什麼只有有眼翳的人自己看到，其他人沒有看見呢？
如果是見的顏色，見已經成了顏色，那麼那個有眼翳的人看見圓
【English Translation】 English version: And thus they can be matched. I fear losing the essence of the sutra. The following text says, 'A person with an eye disease is like everyone in that country. The round shadows they see are illusions born from the eye disease. The inauspicious signs seen by this assembly are also caused by the evil miasma arising from shared karma. All of these are born from beginningless deluded views.' Ānanda (Ānanda) asks, 'Is this doubt, seeing or non-seeing?' Therefore, he requests clarification. Why doesn't the Tathāgata (如來) directly answer but instead extensively explains the two kinds of deluded views? The answer is, if the deluded view of 'having seeing' is not extensively shown, the true seeing of 'non-seeing' cannot be revealed. According to Ānanda's (Ānanda) doubt, since it is called 'true seeing,' it should have seeing. How can it be said that 'seeing sees non-seeing'? If seeing is non-seeing, it should not be called the 'seeing essence, bright and fundamental' (referring to the essence of true seeing, which is both bright and fundamental). Because true seeing is still and constantly illuminating, it is called true seeing. Because true seeing is illuminating and constantly still, it is not seeing. Therefore, the Buddha (佛陀) extensively uses the examples of one person and many people to contrast and distinguish the differences between true and false seeing, and seeing and non-seeing. It should be known that without leaving the disease of ignorance (avidyā), all are called 'having seeing.' If the eye disease disappears, then what is seen is pure and true, so it is not called 'seeing.' The following text will analyze in detail. Two, a dual explanation of the two analogous situations. One, separate karma, three situations. One, separately inquire and briefly reveal.
What is called separate karma deluded seeing? Ānanda (Ānanda), for example, worldly people with red eye disease (赤眚), when seeing lamplight at night, will see additional round shadows, colorful and overlapping. The eye is analogous to true seeing, the eye disease is analogous to karma-appearance (karma-lakṣaṇa). The eye disease is formed by the oppression of hot air, and karma is produced by the disturbance of ignorance (avidyā). The lamp is analogous to dharma-nature (dharma-dhātu), seeing at night is analogous to deluded seeing. The round shadows are analogous to the five aggregates (pañca-skandha). This is because one does not truly know the one suchness-dharma, so one is unaware of the mind's movement, which is called karma. Because of relying on movement, one is able to see. Because of relying on being able to see, the realm appears falsely. Because there is the condition of the realm, the mind arises with discrimination, etc. Two, extensively refute, namely refute and separate two situations. One, separately refute two situations. One, refute that the lamp is the seeing.
What do you think? Is this round halo manifested by the lamplight at night the color of the lamp or the color of seeing? Ānanda (Ānanda), if this is the color of the lamp, then why don't people without eye disease see it together? But this round shadow is only seen by those with eye disease. If this round shadow appears on the lamp, people without eye disease should see it together. Why is it that only people with eye disease see it themselves, and others do not see it?
If it is the color of seeing, and seeing has become a color, then that person with eye disease sees the round
影者名為何等 影若從彼眚者見發。其見爾時已成於影。不合名見。見圓影者復是何物。色即影也 二破離燈離見。
複次阿難。若此圓影。離燈別有。則合旁觀屏帳幾筵有圓影出。離見別有應非眼矚。云何眚人目見圓影 若離燈外別有圓影。旁見余物何無影出。色若離見別有體者。不合眚眼見於圓影。幾案屬。筵席也 二總結。
是故當知。色實在燈。見病為影。影見俱眚 色燈光也。燈實有光。不曾有影。今見影者乃是眚病使之然也。以此而推。所見之影能見之見俱為眚病。
見眚非病。終不應言是燈是見。於是中有非燈非見 見無眚病之人。自然無影可緣。說誰是燈是見非燈非見。亦可見是了知義。了知五影是眚所成。則無執影之病。終不說影有生處也。下文云。然見眚者終無見咎 三重以喻顯二。一喻。
如第二月非體非影。何以故。第二之觀捏所成故 非是真月之體。又非水中之影。但是捺目根識參差。故見二相。其實無體。如彼圓影目眚所成無體可得。
諸有智者。不應說言此捏根元是形非形離見非見 捏猶月也。非形見也。非見形也。智人不言此月生處是形是見離形離見。譯人用巧。變其文耳 二合。
此亦如是。目眚所成。今欲名誰是燈是見。何況分別非燈非
【現代漢語翻譯】 現代漢語譯本 『影』這個名稱是什麼？如果眼睛有毛病的人看到影子，那麼在他看到影子的時候，影子就已經形成了。這不應該叫做『見』（觀察）。那麼，看到圓形影子的是什麼呢？顏色就是影子。（二、破斥離開燈光和觀察而獨立存在的影子）
再者，阿難（Ananda）。如果這個圓形影子，離開燈光而獨立存在，那麼就應該在旁邊觀看屏風、帷帳、矮桌、坐席時，也能看到圓形的影子出現。如果離開『見』（觀察）而獨立存在，那麼就不應該用眼睛看到。為什麼有眼病的人能用眼睛看到圓形的影子呢？如果離開『見』（觀察），顏色能獨立存在，那麼有眼病的人就不應該看到圓形的影子。矮桌屬於，筵席也。（二、總結）
因此應當知道，顏色實際上存在於燈光中，而所見的影子是由於眼病造成的。影子和『見』（觀察）都是眼病所致。顏色就是燈光。燈光確實存在，但本來沒有影子。現在所看到的影子，是由於眼病造成的。由此推論，所看到的影子和能看到的『見』（觀察），都是眼病所致。
沒有眼病的人，自然不會有所謂的影子可以攀緣。那麼，說誰是燈光，誰是『見』（觀察），誰既不是燈光也不是『見』（觀察）呢？在這裡，『見』（觀察）也可以理解為『了知』（理解）的意思。如果理解到五種影子都是由眼病造成的，那麼就不會執著于影子。最終也不會說影子有產生的地方。下文說，然而看到眼病的人，最終不會因為看到眼病而有過失。（三重以比喻來闡明第二重含義。一、比喻）
就像第二個月亮，既不是真實的月亮，也不是水中的月影。為什麼呢？因為第二個月亮是揉眼睛造成的。它不是真月，也不是水中的月影，只是因為揉眼睛導致眼根和意識產生差別，所以看到了兩個月亮的假象。實際上它沒有實體。就像那個圓形的影子，是由於眼病造成的，沒有實體可以獲得。
所有有智慧的人，不應該說揉眼睛產生的月亮，它的根源是形狀，不是形狀，離開『見』（觀察），不是『見』（觀察）。揉眼睛就像月亮。不是形狀，是『見』（觀察）。不是『見』（觀察），是形狀。有智慧的人不會說這個月亮產生的地方是形狀，是『見』（觀察），離開形狀，離開『見』（觀察）。翻譯的人巧妙地改變了原文的文字。（二、合）
這個也是一樣。是由於眼病造成的。現在想要說誰是燈光，誰是『見』（觀察）呢？更何況還要分別誰不是燈光，誰不是『見』（觀察）呢？
【English Translation】 English version What is the name of the 'shadow'? If a person with an eye defect sees a shadow, then at the time of seeing it, the shadow has already been formed. It should not be called 'seeing' (observation). Then, what is it that sees the round shadow? Color is the shadow. (II. Refuting the shadow as existing independently from the light and seeing)
Furthermore, Ananda. If this round shadow exists separately from the lamp, then one should be able to see round shadows when looking at screens, curtains, low tables, and seats from the side. If it exists separately from 'seeing' (observation), then it should not be seen by the eyes. Why can a person with an eye defect see a round shadow with their eyes? If color can exist independently from 'seeing' (observation), then a person with an eye defect should not be able to see a round shadow. Low tables belong to, and so do seats. (II. Summary)
Therefore, it should be known that color actually exists in the light, and the shadow seen is caused by an eye defect. Both the shadow and 'seeing' (observation) are caused by eye defects. Color is light. Light does exist, but originally there is no shadow. The shadow that is seen now is caused by an eye defect. From this, it can be inferred that both the shadow that is seen and the 'seeing' (observation) that can see are caused by eye defects.
A person without an eye defect naturally has no so-called shadow to cling to. Then, who is said to be the light, who is 'seeing' (observation), and who is neither light nor 'seeing' (observation)? Here, 'seeing' (observation) can also be understood as 'knowing' (understanding). If one understands that the five shadows are all caused by eye defects, then one will not be attached to the shadow. Ultimately, one will not say that the shadow has a place of origin. The following text says, 'However, those who see the eye defect will ultimately not be at fault for seeing the eye defect.' (Triple analogy to clarify the second meaning. I. Analogy)
Just like the second moon, it is neither the real moon nor the shadow of the moon in the water. Why? Because the second moon is caused by rubbing the eyes. It is not the real moon, nor is it the shadow of the moon in the water, but only because rubbing the eyes causes differences in the eye root and consciousness, so the illusion of seeing two moons arises. In reality, it has no substance. Just like that round shadow, it is caused by an eye defect and no substance can be obtained.
All wise people should not say that the moon produced by rubbing the eyes, its origin is shape, not shape, apart from 'seeing' (observation), not 'seeing' (observation). Rubbing the eyes is like the moon. Not shape, is 'seeing' (observation). Not 'seeing' (observation), is shape. Wise people will not say that the place where this moon is produced is shape, is 'seeing' (observation), apart from shape, apart from 'seeing' (observation). The translator skillfully changed the words of the original text. (II. Combination)
This is also the same. It is caused by an eye defect. Now, who do you want to say is the light, who is 'seeing' (observation)? Moreover, who is not the light, who is not 'seeing' (observation)?
見 以喻顯喻合前可見 二同分二。一通列外報。
云何名為同分妄見。阿難。此閻浮提。除大海水。中間平陸有三千洲。正中大洲。東西括量。大國凡有二千三百。其餘小洲在諸海中。其間或有三兩百國。或一或二至於三十四十五十 水中可居曰洲。三千總號。閻浮中而復大者是此五天也。括結。量數也。國域也。有限域也 二別示業緣。
阿難。若復此中有一小洲只有兩國。唯一國人同感惡緣。則彼小洲當土眾生。睹諸一切不祥境界。或見二日。或見兩月。其中乃至暈適 兩國二土也。眾生穢土以有漏識為體。煩惱造業所共感故。諸佛凈土以無漏智為體。真如凈用之所現故。暈適謂日月之暈。適近也。近日月也。
珮玦 玉器也。妖氣近日月。如珮玦之形。人之所佩或環或琨或玦。今氣如之也。
彗孛飛流 此皆妖星。其光似帚。孛孛然起。絕跡而去曰飛。光跡相連曰流。
負耳虹霓 氣負日邊。如耳之有珥也。雄曰虹。雌曰霓。即陰陽之精也。
種種惡相。但此國見。彼國眾生本所不見。亦復不聞 所現不一。故云種種。皆是災惡所表前相。凡夫五濁同業共感。如惡相國。諸佛凈土唯一清凈。如不見國 三雙例所喻二。一總標。
阿難。吾今為汝。以此二事。進退
【現代漢語翻譯】 現代漢語譯本 見：以比喻來顯示，比喻與前文所見相合，分為兩部分：一是總括外在環境的果報。
什麼是同分妄見呢？阿難（Ananda，佛陀的十大弟子之一）。這閻浮提（Jambudvipa，四大部洲之一，我們所居住的洲），除了大海水之外，中間平坦的陸地上有三千個洲。正中間的大洲，東西方向的長度，大國有二千三百個。其餘的小洲在各個海中，其中有的有三兩個國家，有的有一兩個，甚至有三十、四十、五十個。（水中可以居住的地方叫做洲。）總共有三千個洲。閻浮提中最大的是這五天（古印度地區的稱謂）。（括，是包括的意思。量，是數量。國，是區域。有限定的區域。）
二是分別顯示業緣。
阿難（Ananda）。如果這裡有一個小洲，只有兩個國家，只有一個國家的人共同感受到惡劣的因緣，那麼那個小洲的當地眾生，就會看到各種不吉祥的境界，或者看到兩個太陽，或者看到兩個月亮，其中甚至有日暈、妖氣等。（兩國，兩個地方。眾生的污穢國土以有漏的識為本體，因為煩惱造業所共同感召。諸佛的清凈國土以無漏的智慧為本體，是真如清凈的功用所顯現。暈，指的是日月的暈圈。適，是接近的意思，靠近日月。）
珮玦（一種玉器）：妖氣靠近日月，像珮玦的形狀。（人們所佩戴的玉器，有環、琨、玦等。現在妖氣就像這些形狀。）
彗孛飛流（都是妖星）：它們的光芒像掃帚。孛然升起。絕跡而去叫做飛，光跡相連叫做流。
負耳虹霓（氣在太陽旁邊，像耳朵上有耳飾一樣）：雄性的叫做虹，雌性的叫做霓，是陰陽的精華。
種種惡相，只有這個國家能看到，那個國家的眾生本來就看不到，也聽不到。（所顯現的景象不一致，所以說種種。都是災禍所表現的前兆。凡夫的五濁惡世是同業共同感召的，就像出現惡相的國家。諸佛的清凈國土只有清凈，就像沒有出現惡相的國家。）
三是並列所比喻的兩件事。一是總標。
阿難（Ananda）。我現在爲了你，用這兩件事，進退（說明）。
【English Translation】 English version Seeing: Using metaphors to reveal, the metaphor corresponds to what was seen earlier, divided into two parts: first, a general summary of the retribution of the external environment.
What is called 'shared false views'? Ananda (one of the Buddha's ten great disciples). This Jambudvipa (one of the four continents, the continent we live on), apart from the great ocean, has three thousand continents in the middle of the flat land. The large continent in the very center, measured east to west, has two thousand three hundred large countries. The remaining small continents are in various seas, some with two or three countries, some with one or two, and even thirty, forty, or fifty. (Places habitable in the water are called continents.) There are a total of three thousand continents. The largest in Jambudvipa is these Five Indias (a term for the ancient Indian region). ( 'Kuo' means to include. 'Liang' means quantity. 'Guo' means region. A limited region.)
Second, separately showing the karmic causes.
Ananda (Ananda). If there is a small continent here with only two countries, and only one country's people commonly feel bad karma, then the local beings of that small continent will see all kinds of inauspicious realms, or see two suns, or see two moons, and even solar halos, ominous auras, etc. (Two countries, two places. The defiled lands of sentient beings take the contaminated consciousness as their substance, because they are commonly evoked by afflictions and karma. The pure lands of the Buddhas take the uncontaminated wisdom as their substance, manifested by the pure function of True Thusness. 'Halo' refers to the halo around the sun and moon. 'Shi' means close, near the sun and moon.)
Pei Jue (a type of jade ornament): An ominous aura approaches the sun and moon, like the shape of a Pei Jue. (The jade ornaments that people wear include rings, kun, and jue. Now the aura is like these shapes.)
Comets and meteors (all ominous stars): Their light is like a broom. Rising suddenly. Disappearing without a trace is called 'fei' (flying), and light traces connected together are called 'liu' (flowing).
Haloes and rainbows (the aura is next to the sun, like earrings on an ear): The male is called 'hong' (rainbow), and the female is called 'ni' (secondary rainbow), which are the essence of yin and yang.
All kinds of ominous signs, only this country can see, the beings of that country originally cannot see, nor can they hear. (The manifested scenes are inconsistent, so it is said 'all kinds'. They are all omens of disasters. The five turbidities of ordinary people are commonly evoked by shared karma, like a country with ominous signs. The pure lands of the Buddhas have only purity, like a country without ominous signs.)
Third, juxtaposing the two things being compared. First, a general statement.
Ananda (Ananda). Now, for you, I will use these two things to advance and retreat (explain).
合明 進例於法。退例于喻。互相合顯。以明見與無見也 二別例二。一例合別業二。一舉喻例法二。一能喻燈眚二。一示妄。
阿難。如彼眾生別業妄見。矚燈光中所現圓影。雖現似境。終彼見者目眚所成。眚即見勞。非色所造 妄心變起。似有不真。眚病所生。故非色造 二顯真。
然見眚者終無見咎 若知五影因眚故見。終不執影是實有體。既無所見。能見何立。故無見咎。此約喻釋見無見也 二所喻心境二。一示妄。
例汝今日以目觀見。山河國土及諸眾生。皆是無始見病所成 國土眾生依正二報。皆是妄念分別故有。若離於念。則無一切境界之相。華嚴云。眾生妄分別有佛有世界。若了真法性。無佛無世界 二顯真。
見與見緣似現前境。元我覺明 見之與境皆如空華本無所有。故云似現前境。此見及緣元是菩提妙凈明體。故云元我覺明 二重釋結酬二。一寄喻重釋。
見所緣眚。覺見即眚 覺猶見也。若見實有所緣之境及能緣見皆是眚病。以能所緣如空華故。或可見與所緣已俱是眚。若起覺智覺此二空。此能覺者亦是眚也。圓覺亦云。依幻說覺亦名為幻。
本覺明心覺緣非眚 此顯真覺妙明非生非滅。遠離一切虛妄顛倒湛然常住。故非眚也。言覺緣者。覺之緣由行
【現代漢語翻譯】 現代漢語譯本 合明：在法理上，用比喻來闡明，退一步說，用比喻來解釋。互相配合顯發，以此來明白可見與不可見的道理。 二、別例二：一是比喻合和差別之業，二是舉例說明法理。 一、舉喻例法二：一是能比喻的燈和眼病，二是顯示虛妄。 阿難，比如那些眾生各自的業力所造成的虛妄之見，就像注視燈光時所顯現的圓形影子，雖然看起來像是真實的境界，但終究是由於看見者眼睛有毛病所造成的。眼病就是視覺上的勞損，並非由外在的顏色所造就。 虛妄的心念變動生起，看起來好像存在，但實際上並不真實。這是由眼病所產生的，所以不是由外在的顏色所造。 二、顯真： 然而，看見眼病的人最終不會因此而受到責難。 如果知道五種虛幻的影子是因為眼病才看見的，最終就不會執著于這些影子是真實存在的。既然沒有真實可見之物，能看見的主體又如何成立呢？所以沒有受到責難的道理。這是用比喻來解釋可見與不可見的道理。 二、所比喻的心和境界二：一是顯示虛妄。 比如你今天用眼睛所看見的山河、國土以及各種眾生，都是由無始以來的視覺疾病所造成的。 國土和眾生，是依報和正報兩種果報，都是由虛妄的念頭分別產生的。如果離開了念頭，就沒有一切境界的相狀。《華嚴經》說：『眾生虛妄分別，有佛有世界；若了真法性，無佛無世界。』 二、顯真： 能見的見性和所見的境界，看起來好像是呈現在眼前，實際上原本就是我本覺光明的體現。 能見的見性和所見的境界，都像空中的花朵一樣，本來就不存在，所以說『看起來好像是呈現在眼前』。這能見的見性和所見的境界，原本就是菩提妙凈光明的本體，所以說是『原本就是我本覺光明的體現』。 二、重釋結論和酬答二：一是借用比喻重新解釋。 見性所緣的境界是眼病，覺悟到能見的見性就是眼病。 覺，就是見。如果認為所見的境界和能見的見性都是真實存在的，那就是眼病。因為能緣和所緣都像空中的花朵一樣虛幻。或者說，能見和所緣都已經一起是眼病了。如果生起覺悟的智慧，覺悟到這兩者都是空性的，那麼這能覺悟的主體也是眼病。《圓覺經》也說：『依幻說覺，亦名為幻。』 本覺光明的真心覺悟到能緣的境界不是眼病。 這顯示了真覺妙明不生不滅，遠離一切虛妄顛倒，清凈常住，所以不是眼病。所說的『覺緣』，是指覺悟的緣由和修行。
【English Translation】 English version Harmonious Clarification: In terms of Dharma principles, use metaphors to clarify; to put it another way, use analogies to explain. They complement and reveal each other, thereby understanding the principles of the visible and the invisible. II. Two Separate Examples: First, an analogy for the karma of aggregation and differentiation; second, an example illustrating Dharma principles. I. Example of Metaphor for Dharma: First, the lamp and eye disease as the capable metaphor; second, showing illusion. Ananda, for example, the illusory perceptions arising from the separate karma of those beings are like the round shadows appearing when gazing at lamplight. Although they appear to be real objects, they are ultimately caused by the eye disease of the perceiver. The eye disease is visual fatigue, not created by external colors. Illusory thoughts arise and seem to exist, but in reality, they are not true. They are produced by eye disease, so they are not created by external colors. II. Revealing Truth: However, those who see the eye disease will ultimately not be blamed for seeing it. If one knows that the five illusory shadows are seen because of eye disease, one will ultimately not cling to these shadows as having a real substance. Since there is nothing truly visible, how can the subject that sees be established? Therefore, there is no reason for blame. This uses a metaphor to explain the principle of the visible and the invisible. II. The Mind and Realm Being Analogized: First, showing illusion. For example, the mountains, rivers, lands, and all beings that you see with your eyes today are all caused by visual diseases from beginningless time. Lands and beings, the two retributions of circumstantial and direct results, are all produced by illusory thoughts and discriminations. If one is free from thoughts, there will be no characteristics of any realm. The Avatamsaka Sutra says: 'Beings falsely discriminate, creating Buddhas and worlds; if they understand the true nature of Dharma, there are no Buddhas and no worlds.' II. Revealing Truth: The seeing and the conditions of seeing appear to be present, but originally they are the manifestation of my awakened luminosity (覺明). The seeing and the realm are like flowers in the sky, originally non-existent, so it is said 'appear to be present'. This seeing and its conditions are originally the wonderful, pure, and luminous essence of Bodhi, so it is said 'originally they are the manifestation of my awakened luminosity (覺明)'. II. Re-explaining the Conclusion and Response: First, re-explaining by borrowing a metaphor. The object of seeing is eye disease; realizing that the seeing itself is eye disease. Awareness (覺) is seeing. If one believes that the seen object and the seeing subject are real, that is eye disease. Because the object and subject of perception are like flowers in the sky, illusory. Or, the seeing and the object of seeing are already both eye disease. If one arises with the wisdom of awareness, realizing that both are empty, then this subject that is aware is also eye disease. The Perfect Enlightenment Sutra also says: 'Relying on illusion to speak of enlightenment is also called illusion.' The original awakened luminous mind realizes that the conditions of awareness are not eye disease. This reveals that true enlightenment and wonderful luminosity are neither born nor die, are far from all illusions and inversions, are pure and constantly abiding, so it is not eye disease. The term 'conditions of awareness' refers to the causes and practices of enlightenment.
相也。如前文云。誠如法王所說。覺緣遍十方界等。
覺所覺眚。覺非眚中 此雙結真妄也。若起能覺。覺于所覺俱是眚病。真覺之體非能所中。故云覺非眚中。
此實見見。云何複名覺聞知見 此無能所。本覺明心名為見見。以寂而常照照而常寂故。於此豈名見聞知等。然一切眾生。自無始來。由見聞知以為病本。分能立所。顛倒從生。今聞非見。碩乖先志。於是迷悶。由此廣示妄故有見真元無見。是故指云。此實見見。云何可立覺聞知見。圓覺經中無知覺明。正同此也 二寄喻結酬。
是故汝今見我及汝並諸世間十類眾生。皆即見眚。非見眚者彼見真精。性非眚者。故不名見 分別彼此生佛依正。皆屬見妄。無見妄者說名真精。故此真精無境可見。故不名見。如前觀燈有圓影者皆屬於眚。見若無眚。說名凈眼。此真凈眼無影可見。故不名見。此則結酬前問見非是見也 二例合同分二。一舉喻例法二。一能喻一多理齊。
阿難。若彼眾生同分妄見。例彼妄見別業一人。一病目人同彼一國。彼見圓影眚妄所生。此眾同分所現不祥同見業中瘴惡所起 一人所見與多人同。由眚病故見圓影出。由瘴惡故感災祥起。瘴即病也。將有惡病預見此事。
俱是無始妄見所生 約法雙結。汝及眾生。
【現代漢語翻譯】 現代漢語譯本 『相』（Lakshana）也是如此。正如前文所說：『確實如法王（Dharmaraja）所說，覺悟的因緣遍佈十方世界』等等。
『覺悟』與『所覺悟』都是過失。『覺悟』不在過失之中：這句是雙重總結真實與虛妄。如果生起能覺之心，覺察于所覺之境，那麼能覺與所覺都是過失病患。真正的覺悟本體不在能覺與所覺之中，所以說『覺悟不在過失之中』。
『這才是真正的見』，怎麼又叫做『覺聞知見』呢？：這是指沒有能見與所見。本覺光明的真心名為『見見』，因為它寂靜而常照，照而常寂，對於這樣的境界，怎麼能用見聞知等來稱呼呢？然而一切眾生，自從無始以來，都把見聞知當作病根，分別能見與所見，顛倒由此而生。現在聽聞『非見』之說，實在違背了先前的認知，因此感到迷惑困頓。由此廣泛地揭示虛妄，所以說有見，而真元是沒有見的。因此特別指出：『這才是真正的見』，怎麼可以再建立覺聞知見呢？《圓覺經》中所說的『無知覺明』，正是這個意思。
『所以你現在看見我和你，以及所有世間的十類眾生，都屬於見上的過失。沒有見上過失的人，他們見到的是真精，其本性不是過失，所以不叫做見』：分別彼此、眾生與佛、依報與正報，都屬於見上的虛妄。沒有見上虛妄的人，就稱為真精。因此，這個真精沒有境界可以被看見，所以不叫做見。如同前面所說，觀燈時看到的圓影都屬於過失。見若沒有過失，就稱為凈眼。這真凈眼沒有影子可以被看見，所以不叫做見。這便是總結回答前面所問的『見非是見』的問題。
『阿難（Ananda），如果那些眾生共同的虛妄見，好比虛妄見中個別業力的人，就像一個生病眼睛的人，好比一個國家的人。他們所看到的圓影，是由於眼睛的過失虛妄所生。這大眾共同顯現的不祥之兆，如同在共同的業力中所見的瘴氣惡象所引起』：一個人所見與多人相同，由於眼睛的疾病，所以看到圓影出現；由於瘴氣惡氣，所以感受到災禍祥瑞的出現。瘴氣就是疾病。將要發生惡病之前，預先看到這些現象。
『都是無始以來的虛妄見所生』：總結法理。你和眾生。
【English Translation】 English version 『Lakshana』 (相, characteristic) is also like this. As mentioned earlier: 『Indeed, as the Dharma King (法王, Dharmaraja) said, the causes and conditions of enlightenment pervade the ten directions』 and so on.
『Enlightenment』 and 『what is enlightened』 are both faults. 『Enlightenment』 is not within faults: This sentence doubly concludes the real and the illusory. If the mind of the one who is able to be enlightened arises, perceiving the object of enlightenment, then both the one who is able to be enlightened and the object of enlightenment are faults and illnesses. The true essence of enlightenment is not within the able and the object, therefore it is said, 『Enlightenment is not within faults.』
『This is the true seeing,』 how can it again be called 『perception, hearing, knowing, and seeing』?: This refers to the absence of the seer and the seen. The original enlightened, bright true mind is called 『seeing seeing,』 because it is still in stillness and constantly illuminating, illuminating and constantly still, how can such a state be called seeing, hearing, knowing, and so on? However, all sentient beings, since beginningless time, have regarded seeing, hearing, and knowing as the root of illness, distinguishing between the able to see and the object of seeing, and delusion arises from this. Now hearing the saying of 『non-seeing』 truly violates previous knowledge, therefore feeling confused and perplexed. From this, the illusory is widely revealed, therefore it is said that there is seeing, while the true origin is without seeing. Therefore, it is specifically pointed out: 『This is the true seeing,』 how can perception, hearing, knowing, and seeing be established again? The 『unknowing awareness』 mentioned in the Surangama Sutra is exactly this meaning.
『Therefore, you now see me and you, as well as all the ten categories of sentient beings in the world, all belong to the faults of seeing. Those who do not have faults of seeing, they see the true essence, whose nature is not a fault, therefore it is not called seeing』: Distinguishing between each other, sentient beings and Buddhas, dependent and retribution bodies, all belong to the illusion of seeing. Those who do not have the illusion of seeing are called the true essence. Therefore, this true essence has no realm that can be seen, so it is not called seeing. As mentioned earlier, the round shadows seen when looking at a lamp all belong to faults. If seeing has no faults, it is called pure eyes. These true pure eyes have no shadows that can be seen, so it is not called seeing. This is the conclusion and answer to the previous question of 『seeing is not seeing.』
『Ananda (阿難), if the common false views of those sentient beings are like the individual karma of people within false views, like a person with a sick eye, like the people of a country. The round shadows they see are born from the faults and illusions of the eyes. The inauspicious omens manifested by the collective are like the miasma and evil omens seen in the collective karma』: What one person sees is the same as what many people see, because of the illness of the eyes, so round shadows appear; because of miasma and evil qi, so disasters and auspiciousness are felt. Miasma is illness. Before a bad illness is about to happen, these phenomena are seen in advance.
『All are born from beginningless false views』: Concluding the Dharma principle. You and sentient beings.
一多雖殊。分別世間業果眾生。更無有異。斯則俱是無始無明分別見妄。反顯真心本非見也 二所喻心境俱妄。
例閻浮提三千洲中。兼四大海。娑婆世界。並洎十方諸有漏國。及諸眾生。同是覺明無漏妙心。見聞覺知虛妄病緣。和合妄生。和合妄死 從一眾生。至十方眾生。以少及多。若依若正。皆由不了一法界相。于無漏心忽起見妄。而分見聞覺知。以為虛妄病緣。遂見一切差別境界。生之與死俱不離妄。故云和合。和合者不相離義也。故下文云。見聞如幻翳。三界若空華。起信亦云。三界虛偽唯心所作。離心則無六塵境界 二息妄歸真。
若能遠離諸和合緣及不和合。則覆滅除諸生死因。圓滿菩提不生滅性。清凈本心。本覺常住 三相應染名為和合。三不相應名不和合。此是粗細妄念。起信名為染心。是生死本。輪迴之因。若能遠離即滅生滅。生滅既滅寂滅現前。菩提涅槃二轉依果於斯成就。故云圓滿。即同起信遠離微細念故得見心性心即常住名究竟覺 四破和合非合疑二。一牒前未曉。
阿難。汝雖先悟本覺妙明性非因緣非自然性。而猶未明如是覺元非和合生及不和合 前文敘云。諸和合相及不和合。心猶未開。故今牒也。然因緣。自然。和合。非和合。義雖無別。詮言有殊。故隨其門一
【現代漢語翻譯】 現代漢語譯本 一多雖然不同，但就分別世間業果的眾生而言，並沒有什麼差異。這都是因為無始以來的無明，分別見解都是虛妄的，反而顯現了真心原本就不是能被見到的。二、所比喻的心和境界都是虛妄的。
例如閻浮提（Jambudvipa，指我們所居住的這個世界）的三千洲中，包括四大海，娑婆世界（Saha World，指我們所居住的這個堪忍世界），以及十方所有有煩惱的國土，和所有眾生，都是覺明無漏妙心。見聞覺知是虛妄的病態因緣，和合而虛妄產生，和合而虛妄死亡。從一個眾生到十方眾生，無論是少還是多，無論是所依還是能依，都是因為不瞭解一法界相（Dharmadhatu，指一切法的本體），在無漏心中忽然生起見妄，而區分見聞覺知，認為是虛妄的病態因緣，於是見到一切差別境界。生和死都不離虛妄，所以說是和合。和合就是不相離的意思。所以下文說：『見聞如幻翳，三界若空華。』《起信論》（Awakening of Faith in the Mahayana）也說：『三界虛偽唯心所作，離心則無六塵境界。』二、止息虛妄，迴歸真如。
如果能夠遠離各種和合的因緣以及不和合的因緣，就能進一步滅除各種生死的根本原因，圓滿菩提（Bodhi，指覺悟）不生不滅的體性，清凈的本心，本覺（Original Enlightenment，指眾生本自具有的覺性）常住。三、相應于染污稱為和合，三種不相應稱為不和合。這是粗細的妄念。《起信論》稱之為染心，是生死的根本，輪迴的原因。如果能夠遠離，就能滅除生滅，生滅既然滅除，寂滅就會顯現，菩提和涅槃（Nirvana，指解脫）這兩種轉依的果位就能成就，所以說是圓滿。這就如同《起信論》所說，遠離微細的念頭，就能見到心性，心性就是常住，名為究竟覺。四、破除和合與非和合的疑惑之二，一、重提之前未理解之處。
阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）。你雖然先前領悟了本覺妙明的體性，既不是因緣所生，也不是自然而有，但仍然不明白這樣的覺元不是和合而生，也不是不和合而生。前文敘述說：各種和合之相以及不和合之相，你的心仍然沒有開悟，所以現在重提。然而因緣、自然、和合、非和合，意義上雖然沒有區別，但表達方式不同，所以隨順其中一種說法。
【English Translation】 English version Although oneness and multiplicity are different, there is no difference in terms of sentient beings who distinguish the karmic results of the world. All of this is due to beginningless ignorance, and the discriminating views are all illusory, which instead reveals that the true mind is originally not something that can be seen. Second, both the mind and the realm being compared are illusory.
For example, in the three thousand continents of Jambudvipa (the world we live in), including the four great oceans, the Saha World (the world we live in that can be endured), and all the afflicted lands in the ten directions, and all sentient beings, are all the wondrous mind of enlightenment and luminosity, free from outflows. Seeing, hearing, perceiving, and knowing are illusory diseased conditions, arising falsely through combination, and dying falsely through combination. From one sentient being to sentient beings in the ten directions, whether few or many, whether dependent or independent, it is all because of not understanding the aspect of the Dharmadhatu (the essence of all dharmas), and suddenly arising illusory views in the mind free from outflows, and distinguishing seeing, hearing, perceiving, and knowing, considering them as illusory diseased conditions, thus seeing all differentiated realms. Birth and death are inseparable from illusion, so it is said to be combination. Combination means not being separate. Therefore, the following text says: 'Seeing and hearing are like illusory cataracts, the three realms are like empty flowers.' The Awakening of Faith in the Mahayana also says: 'The three realms are false and are made by the mind alone; apart from the mind, there are no realms of the six dusts.' Second, ceasing illusion and returning to truth.
If one can stay away from all combined conditions and non-combined conditions, then one can further extinguish all the root causes of birth and death, perfect the nature of Bodhi (enlightenment) that is neither born nor dies, the pure original mind, the Original Enlightenment (the inherent enlightenment of all beings) abides eternally. Third, corresponding to defilement is called combination, and three kinds of non-correspondence are called non-combination. These are coarse and subtle deluded thoughts. The Awakening of Faith calls it the defiled mind, which is the root of birth and death, the cause of reincarnation. If one can stay away from it, one can extinguish birth and death. Since birth and death are extinguished, stillness will appear, and the two fruits of transformation, Bodhi and Nirvana (liberation), can be achieved, so it is said to be perfect. This is like what the Awakening of Faith says, staying away from subtle thoughts, one can see the nature of the mind, and the nature of the mind is eternal, called ultimate enlightenment. Fourth, dispelling the doubts of combination and non-combination, one, reiterating what was not understood before.
Ananda (one of the Buddha's ten great disciples, known for his strong memory). Although you previously realized that the nature of the wondrous luminosity of Original Enlightenment is neither caused by conditions nor natural, you still do not understand that such a source of enlightenment is neither born from combination nor born from non-combination. The previous text narrated: various aspects of combination and non-combination, your mind is still not enlightened, so it is reiterated now. However, cause and condition, nature, combination, and non-combination, although there is no difference in meaning, the expressions are different, so follow one of them.
一遍破。以世間人說能證智是菩提心。假因仗緣和合而生。其所證理名為涅槃。不從因緣但了因所了。一向偏執有為無為二性全別。不知如來常依二諦說法。遂成戲論。皆障一真法界。能所宛然。微細法執。故今破之 二別破疑情二。一破和合疑二。一指出疑情。
阿難。吾今復以前塵問汝。汝今猶以一切世間妄想和合諸因緣性。而自疑惑證菩提心和合起者 執方便教依安立說。遂疑勝義一真菩提從和合有。生住異滅是無常性。即違凈名寂滅是菩提滅諸相故。乃至無為是菩提無生住異滅故 二正破和合二。一破和二。一總徴。
則汝今者妙凈見精。為與明和。為與暗和。為與通和。為與塞和 見若是和。和必從境。故舉此四境。總而徴之 二別破二。一就明推破四。一明見相雜何形。
若明和者。且汝觀明。當明現前。何處雜見。見相可辯。雜何形像 明屬前境。見屬內心。齊何處所而論其雜。見之與相。目擊可辯。若其相雜。作何形像 二若見不見非理。
若非見者云何見明。若即見者。云何見見 若此雜相不可見者。應亦不見明相。云何現見於明。若此雜相即可見者。雜中有見。應合見見 三互遍失其和義。
必見圓滿。何處和明。若明圓滿。不合見和 若一切處遍是于見。則無
【現代漢語翻譯】 現代漢語譯本：
一遍破。世間人認為能證得智慧就是菩提心（bodhicitta，覺悟之心）。這種智慧是憑藉各種因緣和合而產生的。他們把所證悟的道理稱為涅槃（nirvana，寂滅）。他們不從因緣的角度理解，只是片面地認為能了知因的那個『了』。他們一味地執著于有為（saṃskṛta，有生滅變化的事物）和無為（asaṃskṛta，無生滅變化的事物）這兩種性質完全不同，卻不知道如來（tathāgata，佛的稱號）總是依據世俗諦（saṃvṛti-satya，相對真理）和勝義諦（paramārtha-satya，絕對真理）這二諦說法。因此，他們的觀點就成了戲論，障礙了對一真法界（bhūta-tathatā，真實的法界）的證悟，能取和所取仍然分明，存在著微細的法執。所以現在要破除這些錯誤的觀點。
二、別破疑情。分為兩個部分：一是破除和合的疑惑，二是指出疑惑的所在。
阿難（Ānanda，佛陀的十大弟子之一）。我現在再次用前塵（viṣaya，感官的對象）來問你。你現在仍然認為一切世間的妄想都是由各種因緣和合而成的，並且疑惑證得菩提心也是由和合而產生的嗎？他們執著于方便教（upāya，引導眾生進入佛道的方便法門）的安立說，於是懷疑勝義諦中唯一真實的菩提也是由和合而產生的，認為有生、住、異、滅，是無常的性質。這就違背了《維摩詰經》中所說的『寂滅是菩提，滅諸相』的教義，乃至認為無為是菩提，因為無生、住、異、滅。
二、正破和合。分為兩個部分：一是破『和』，二是總征。
那麼，你現在這妙凈的見精（darśana-dhātu，能見的本性），是與明（āloka，光明）和合呢？還是與暗（tamas，黑暗）和合呢？是與通（sākṣātkāra，通達）和合呢？還是與塞（āvaraṇa，阻塞）和合呢？如果見是和合而成的，那麼和合必定是從外境而來。所以舉出這四種外境，總的來征問。
二、別破。分為兩個部分：一是就明來推破，分為四個方面：一是明和見相雜會是什麼形狀？
如果是與明和合，那麼你觀察光明，當光明出現在眼前時，哪裡有見與光明相雜呢？見和相可以分辨，如果相雜，會是什麼形狀呢？明屬於外在的境界，見屬於內在的心識，在哪裡才能討論它們的相雜呢？見和相，用眼睛就可以分辨。如果它們相雜，會是什麼形狀呢？
二、如果見與不見都不合理。
如果這個相雜之相不可見，那麼怎麼能見到光明呢？如果這個相雜之相可以見，那麼相雜之中有見，就應該同時見到見。
三、互相遍滿，就失去了和合的意義。
如果見是圓滿的，那麼哪裡還有和明呢？如果明是圓滿的，就不應該與見和合。如果一切處都是見，那麼就沒有
【English Translation】 English version:
First Refutation. Worldly people say that the wisdom that can realize is the Bodhicitta (bodhicitta, the mind of enlightenment). This wisdom is produced by the aggregation of various causes and conditions. The principle they realize is called Nirvana (nirvana, extinction). They do not understand from the perspective of causes and conditions, but only one-sidedly believe in the 『understanding』 that can understand the cause. They stubbornly cling to the idea that the two natures of conditioned (saṃskṛta, things that arise and cease) and unconditioned (asaṃskṛta, things that do not arise and cease) are completely different, but they do not know that the Tathagata (tathāgata, the title of the Buddha) always speaks according to the two truths: conventional truth (saṃvṛti-satya, relative truth) and ultimate truth (paramārtha-satya, absolute truth). Therefore, their views become mere sophistry, obstructing the realization of the One True Dharma Realm (bhūta-tathatā, the true Dharma Realm), with the perceiver and the perceived still distinct, and subtle attachments to the Dharma remaining. Therefore, these erroneous views must now be refuted.
Second, Separate Refutation of Doubts. Divided into two parts: first, refuting the doubts about aggregation; second, pointing out the location of the doubts.
Ānanda (Ānanda, one of the Buddha's ten great disciples). Now I will ask you again using the sense objects (viṣaya, objects of the senses). Do you still think that all worldly delusions are formed by the aggregation of various causes and conditions, and doubt that the realization of Bodhicitta is also produced by aggregation? They cling to the provisional teachings (upāya, expedient means to guide beings into the Buddha's path) and their established theories, and then suspect that the only true Bodhi in the ultimate truth is also produced by aggregation, believing that it has arising, abiding, changing, and ceasing, and is of an impermanent nature. This contradicts the teachings in the Vimalakirti Sutra that 『quiescence is Bodhi, extinguishing all characteristics,』 and even considers the unconditioned to be Bodhi, because it has no arising, abiding, changing, or ceasing.
Second, Correct Refutation of Aggregation. Divided into two parts: first, refuting 『aggregation』; second, general inquiry.
Then, is your wonderfully pure seeing essence (darśana-dhātu, the nature of seeing) aggregated with light (āloka, light)? Or is it aggregated with darkness (tamas, darkness)? Is it aggregated with unobstructedness (sākṣātkāra, unobstructedness)? Or is it aggregated with obstruction (āvaraṇa, obstruction)? If seeing is formed by aggregation, then aggregation must come from the external environment. Therefore, these four external environments are mentioned to inquire generally.
Second, Separate Refutation. Divided into two parts: first, refuting based on light, divided into four aspects: first, what shape would the mixture of light and seeing be?
If it is aggregated with light, then when you observe light, when light appears before you, where is there a mixture of seeing and light? Seeing and form can be distinguished. If they are mixed, what shape would they take? Light belongs to the external realm, and seeing belongs to the internal consciousness. Where can we discuss their mixture? Seeing and form can be distinguished with the eyes. If they are mixed, what shape would they take?
Second, if seeing or not seeing is unreasonable.
If this mixed appearance is invisible, then how can one see light? If this mixed appearance is visible, then there is seeing in the mixture, and one should see seeing at the same time.
Third, mutual pervasiveness loses the meaning of aggregation.
If seeing is complete and pervasive, then where is there aggregation with light? If light is complete and pervasive, then it should not be aggregated with seeing. If everything is seeing,
明相可和。若一切處總是于明。則無有見可雜 四俱亡立理不成。
見必異明。雜則失彼性明名字。雜失明性。和明非義 心境不同。能所殊體。故云必異。明見若雜。各失其義。明則非明。見亦非見。二義既失名字亦亡。猶如微塵與水相和。但名泥團。不名塵水。明見既失將何名和。故云非義也 二略例余塵。
彼暗與通及諸群塞。亦復如是 明相既爾余境亦然 二破合二。一總徴。
複次阿難。又汝今者妙凈見精。為與明合。為與暗合。為與通合。為與塞合 和則如水雜塵。合則如函與蓋。故成二門 二別破二。一就明推破二。一正推破。
若明合者。至於暗時明相已滅。此見即不與諸暗合。云何見暗 見與明合。暗相現時明相必滅。既與明合。應隨明滅。不應見暗。設使不滅亦不見暗。以此不與諸暗合故。合即有見。不合無見。如鼻聞香 二破轉救。
若見暗時不與暗合。與明合者應非見明。既不見明云何明合。了明非暗 彼若救云。我此見性雖不與暗合。無妨見暗。斯有何失。故此牒云。若見暗時不與暗合。隨即破云與明合者應非見明。若許不合有見。即應合必無見。復云何言見與明合了明非暗。故知。見明而無合義。和合見性既而不成。菩提證心因和合有。從茲破矣 二略
【現代漢語翻譯】 現代漢語譯本 明與見的相狀可以調和嗎？如果一切處所總是光明，那麼就沒有『見』可以與光明相混合，如果光明和見混合，四者（明、見、名字、性質）都消失，建立道理就不成立。
『見』必定與『明』不同。如果混合，就會失去『明』的性質和名字。混合而失去『明』的性質，調和『明』與『見』就沒有意義。心和境不同，能見的主體和所見的客體不同，所以說必定不同。如果『明』和『見』混合，各自失去其意義，『明』則不再是『明』，『見』也不再是『見』。兩種意義既然失去，名字也隨之消失，就像微塵與水相混合，只能叫做泥團，不能叫做塵或水。『明』和『見』既然失去，用什麼來稱作調和呢？所以說沒有意義。這是用兩個簡略的例子來類比其餘的塵境。
那些黑暗、通透以及各種阻礙，也是如此（不能與見混合）。『明』的相狀既然如此，其餘的境也一樣。
其次，阿難，又你現在這妙凈的見精，是與光明相合呢？還是與黑暗相合？是與通透相合呢？還是與阻礙相合？
調和就像水與塵土混合，相合就像盒子與蓋子，所以分成兩種情況來討論。
就『明』來推論破斥兩種情況。首先，正面推論破斥。
如果與『明』相合，那麼到了黑暗的時候，『明』的相狀已經滅去，這『見』就不與黑暗相合，怎麼能見到黑暗呢？
『見』如果與『明』相合，黑暗的相狀顯現時，『明』的相狀必定滅去。既然與『明』相合，就應該隨著『明』一起滅去，不應該見到黑暗。即使不滅去，也見不到黑暗，因為這『見』不與黑暗相合。相合就有『見』，不相合就沒有『見』，就像鼻子聞到香味一樣。
駁斥對方的辯解。
如果見到黑暗時，不與黑暗相合，而與『明』相合，那麼就不應該見到『明』。既然見不到『明』，又怎麼能說與『明』相合，從而瞭解『明』而否定黑暗呢？
對方如果辯解說：『我的這個見性雖然不與黑暗相合，不妨礙見到黑暗，這有什麼過失呢？』所以這裡就提出：『如果見到黑暗時，不與黑暗相合』，隨即駁斥說：『與『明』相合，那麼就不應該見到『明』。』如果允許不相合也有『見』，那麼就應該相合必定沒有『見』。又怎麼能說『見』與『明』相合，從而瞭解『明』而否定黑暗呢？所以知道，見到『明』而沒有相合的道理。和合的見性既然不能成立，菩提證心的因由和合而有，從此就被破斥了。
簡略地...
【English Translation】 English version Can the appearances of brightness and seeing be harmonized? If everything is always in brightness, then there is no 'seeing' that can be mixed with brightness. If brightness and seeing are mixed, the four (brightness, seeing, name, and nature) all disappear, and establishing the principle becomes impossible.
'Seeing' must be different from 'brightness'. If they are mixed, the nature and name of 'brightness' will be lost. If the nature of 'brightness' is lost through mixing, harmonizing 'brightness' and 'seeing' is meaningless. The mind and the object are different, the subject that sees and the object that is seen are different entities, so it is said that they must be different. If 'brightness' and 'seeing' are mixed, each loses its meaning; 'brightness' is no longer 'brightness', and 'seeing' is no longer 'seeing'. Since the two meanings are lost, the name also disappears, just like fine dust mixed with water, which can only be called mud, not dust or water. Since 'brightness' and 'seeing' are lost, what can be called harmonization? Therefore, it is said to be meaningless. These are two brief examples to analogize the remaining dust realms.
Those darkness, transparency, and various obstructions are also the same (cannot be mixed with seeing). Since the appearance of 'brightness' is like this, the remaining realms are also the same.
Furthermore, Ananda (the Buddha's attendant, known for his excellent memory), is your wondrously pure seeing essence now combined with brightness, or with darkness, or with transparency, or with obstruction?
Harmonization is like mixing water and dust, combination is like a box and its lid, so it is divided into two situations for discussion.
Based on 'brightness', infer and refute the two situations. First, directly infer and refute.
If it is combined with 'brightness', then when darkness arrives, the appearance of 'brightness' has already disappeared. This 'seeing' does not combine with darkness, so how can it see darkness?
If 'seeing' is combined with 'brightness', when the appearance of darkness manifests, the appearance of 'brightness' must disappear. Since it is combined with 'brightness', it should disappear along with 'brightness', and should not see darkness. Even if it does not disappear, it cannot see darkness, because this 'seeing' does not combine with darkness. Combination results in 'seeing', non-combination results in no 'seeing', just like the nose smelling fragrance.
Refuting the opponent's defense.
If when seeing darkness, it does not combine with darkness, but combines with 'brightness', then it should not see 'brightness'. Since it does not see 'brightness', how can it be said to combine with 'brightness', thereby understanding 'brightness' and negating darkness?
If the opponent argues: 'My seeing nature, although it does not combine with darkness, does not prevent seeing darkness, what is the fault in this?' Therefore, it is stated here: 'If when seeing darkness, it does not combine with darkness,' and immediately refuted: 'If it combines with 'brightness', then it should not see 'brightness'.' If it is allowed that there is 'seeing' without combination, then it should be that combination necessarily results in no 'seeing'. How can it be said that 'seeing' combines with 'brightness', thereby understanding 'brightness' and negating darkness? Therefore, it is known that there is no principle of combination in seeing 'brightness'. Since the nature of harmonious combination cannot be established, the cause of Bodhi (enlightenment) and the mind of realization exist through harmonious combination, and from this, it is refuted.
Briefly...
例余塵。
彼暗與通及諸群塞。亦復如是 如文 二破非和合疑二。一述所解。
阿難白佛言。世尊。如我思惟。此妙覺元。與諸緣塵及心念慮。非和合耶 由前破菩提心不從因緣和合而得。便計離緣別有體性。執菩提心有別異相從分別生。還成法執障一真性。故今破之。凈名云。當令此諸天子舍于分別菩提之見 二破所計二。一破非和三。一牒計總徴。
佛言。汝今又言覺非和合。吾復問汝。此妙見精非和合者。為非明和。為非暗和。為非通和。為非塞和 此總牒別徴如文可解 二就明推破二。一非和宛成其畔。
若非明和。則見與明必有邊畔。汝且諦觀。何處是明。何處是見。在見在明。自何為畔 若見明時明見不和。明之與見應分邊際。汝今細審。于見於明。齊何處所而論邊畔 二不及畔義全乖。
阿難。若明際中必無見者。則不相及。自不知其明相所在。畔云何成 如或定不相和。見應緣明不及。尚自不知明相。約何以分畔義 三略例余塵。
彼暗與通及諸群塞。亦復如是 如文二破非合三。一總徴。
又妙見精非和合者。為非明合。為非暗合。為非通合。為非塞合 四義徴訖 二別破。
若非明合。則見與明性相乖角。如耳與明瞭不相觸。見且不知。明
【現代漢語翻譯】 現代漢語譯本： 例：余塵（殘留的塵埃）。
彼暗與通及諸群塞，亦復如是。（對於黑暗、通透以及各種阻礙，也是同樣的道理。）如文。（如同經文所說。）二、破非和合疑二。（第二部分，破除非和合的疑惑，分為兩部分。）一、述所解。（第一部分，陳述所理解的。）
阿難（Ananda，佛陀的十大弟子之一）白佛言：『世尊（Bhagavan，對佛陀的尊稱）。如我思惟，此妙覺元（wonderful and enlightened origin），與諸緣塵（various conditioned dusts）及心念慮（thoughts and considerations），非和合耶？』（難道不是不和合的嗎？）由前破菩提心（Bodhi-citta，覺悟之心）不從因緣和合而得，便計離緣別有體性，執菩提心有別異相從分別生，還成法執（attachment to dharma）障一真性（one true nature）。故今破之。凈名（Vimalakirti，維摩詰）云：『當令此諸天子舍于分別菩提之見。』（應當讓這些天子捨棄分別菩提的見解。）二、破所計二。（第二部分，破除所計執的，分為兩部分。）一、破非和三。（第一部分，破除非和，分為三部分。）一、牒計總徴。（第一小部分，重複所計，總的提問。）
佛言：『汝今又言覺非和合，吾復問汝，此妙見精（wonderful essence of seeing）非和合者，為非明和（not combined with light）？為非暗和（not combined with darkness）？為非通和（not combined with unobstructedness）？為非塞和（not combined with obstruction）？』此總牒別徴如文可解。（這裡總的重複，分別的提問，如同經文可以理解的。）二、就明推破二。（第二小部分，就光明來推論破除，分為兩部分。）一、非和宛成其畔。（第一部分，如果非和合，就會形成邊界。）
『若非明和，則見與明必有邊畔。汝且諦觀，何處是明，何處是見？在見在明，自何為畔？』（如果不是與光明和合，那麼見與光明必定有邊界。你仔細觀察，哪裡是光明，哪裡是見？在見還是在光明，從哪裡作為邊界？）若見明時明見不和，明之與見應分邊際。汝今細審，于見於明，齊何處所而論邊畔。（如果見光明的時候，光明和見不是和合的，那麼光明和見應該劃分邊界。你現在仔細審視，在見和光明之間，從哪裡來論邊界？）二、不及畔義全乖。（第二部分，如果不及，那麼邊界的意義就完全不成立。）
『阿難，若明際中必無見者，則不相及。自不知其明相所在，畔云何成？』（阿難，如果在光明的邊界中一定沒有見，那麼就不能相互到達。自己都不知道光明的相狀在哪裡，邊界又怎麼能成立呢？）如或定不相和，見應緣明不及。尚自不知明相，約何以分畔義。（如果一定不相互和合，見應該緣光明而不能到達。尚且自己都不知道光明的相狀，憑藉什麼來劃分邊界的意義呢？）三、略例余塵。（第三小部分，簡略的以其餘的塵埃為例。）
『彼暗與通及諸群塞，亦復如是。』（對於黑暗、通透以及各種阻礙，也是同樣的道理。）如文。（如同經文所說。）二、破非合三。（第二部分，破除非合，分為三部分。）一、總徴。（第一小部分，總的提問。）
『又妙見精非和合者，為非明合（not combined with light）？為非暗合（not combined with darkness）？為非通合（not combined with unobstructedness）？為非塞合（not combined with obstruction）？』四義徴訖。（四種意義的提問完畢。）二、別破。（第二小部分，分別破除。）
『若非明合，則見與明性相乖角。如耳與明瞭不相觸。見且不知，明（If not combined with light, then the nature and appearance of seeing and light are incompatible. Just as the ear and light do not touch each other. Seeing does not know, light）……』
English version: Example: Residual dust.
Darkness, unobstructedness, and all kinds of obstructions are also the same. As the text says. 2. Refuting the doubt of non-combination in two parts. 1. Stating the understanding.
Ananda (one of the ten great disciples of the Buddha) said to the Buddha: 'Bhagavan (term of respect for the Buddha), as I think, is this wonderful and enlightened origin (妙覺元) not combined with the various conditioned dusts (緣塵) and thoughts and considerations (心念慮)?' Because it was previously refuted that the Bodhi-citta (菩提心, the mind of enlightenment) is not obtained from the combination of causes and conditions, it is then assumed that there is a separate entity apart from conditions, and it is insisted that the Bodhi-citta has different appearances arising from discrimination, which in turn becomes attachment to dharma (法執), obstructing the one true nature (一真性). Therefore, it is now refuted. Vimalakirti (維摩詰) said: 'These gods should be made to abandon the view of discriminating Bodhi.' 2. Refuting the assumption in two parts. 1. Refuting non-combination in three parts. 1. Repeating the assumption and questioning in general.
The Buddha said: 'Now you say again that enlightenment is not combined. I ask you again, is this wonderful essence of seeing (妙見精) not combined with light (明和)? Is it not combined with darkness (暗和)? Is it not combined with unobstructedness (通和)? Is it not combined with obstruction (塞和)?' This is a general repetition and separate questioning, as can be understood from the text. 2. Reasoning and refuting based on light in two parts. 1. Non-combination clearly forms its boundary.
'If it is not combined with light, then there must be a boundary between seeing and light. You should carefully observe, where is light, and where is seeing? In seeing or in light, from where is the boundary?' If seeing and light are not combined when seeing light, then light and seeing should be divided by a boundary. You should now carefully examine, between seeing and light, from where is the boundary discussed? 2. The meaning of boundary is completely inconsistent.
'Ananda, if there is certainly no seeing in the boundary of light, then they cannot reach each other. Since one does not know where the appearance of light is, how can a boundary be formed?' If they are certainly not combined, seeing should not be able to reach light through conditions. Since one does not even know the appearance of light, what is used to divide the meaning of the boundary? 3. Briefly exemplifying the remaining dust.
'Darkness, unobstructedness, and all kinds of obstructions are also the same.' As the text says. 2. Refuting non-combination in three parts. 1. General questioning.
'Moreover, is this wonderful essence of seeing not combined with light (明合)? Is it not combined with darkness (暗合)? Is it not combined with unobstructedness (通合)? Is it not combined with obstruction (塞合)?' The questioning of the four meanings is completed. 2. Separate refutation.
'If it is not combined with light, then the nature and appearance of seeing and light are incompatible. Just as the ear and light do not touch each other. Seeing does not know, light...'
【English Translation】 Example: Residual dust.
Darkness, unobstructedness, and all kinds of obstructions are also the same. As the text says. 2. Refuting the doubt of non-combination in two parts. 1. Stating the understanding.
Ananda (one of the ten great disciples of the Buddha) said to the Buddha: 'Bhagavan (term of respect for the Buddha), as I think, is this wonderful and enlightened origin (妙覺元) not combined with the various conditioned dusts (緣塵) and thoughts and considerations (心念慮)?' Because it was previously refuted that the Bodhi-citta (菩提心, the mind of enlightenment) is not obtained from the combination of causes and conditions, it is then assumed that there is a separate entity apart from conditions, and it is insisted that the Bodhi-citta has different appearances arising from discrimination, which in turn becomes attachment to dharma (法執), obstructing the one true nature (一真性). Therefore, it is now refuted. Vimalakirti (維摩詰) said: 'These gods should be made to abandon the view of discriminating Bodhi.' 2. Refuting the assumption in two parts. 1. Refuting non-combination in three parts. 1. Repeating the assumption and questioning in general.
The Buddha said: 'Now you say again that enlightenment is not combined. I ask you again, is this wonderful essence of seeing (妙見精) not combined with light (明和)? Is it not combined with darkness (暗和)? Is it not combined with unobstructedness (通和)? Is it not combined with obstruction (塞和)?' This is a general repetition and separate questioning, as can be understood from the text. 2. Reasoning and refuting based on light in two parts. 1. Non-combination clearly forms its boundary.
'If it is not combined with light, then there must be a boundary between seeing and light. You should carefully observe, where is light, and where is seeing? In seeing or in light, from where is the boundary?' If seeing and light are not combined when seeing light, then light and seeing should be divided by a boundary. You should now carefully examine, between seeing and light, from where is the boundary discussed? 2. The meaning of boundary is completely inconsistent.
'Ananda, if there is certainly no seeing in the boundary of light, then they cannot reach each other. Since one does not know where the appearance of light is, how can a boundary be formed?' If they are certainly not combined, seeing should not be able to reach light through conditions. Since one does not even know the appearance of light, what is used to divide the meaning of the boundary? 3. Briefly exemplifying the remaining dust.
'Darkness, unobstructedness, and all kinds of obstructions are also the same.' As the text says. 2. Refuting non-combination in three parts. 1. General questioning.
'Moreover, is this wonderful essence of seeing not combined with light (明合)? Is it not combined with darkness (暗合)? Is it not combined with unobstructedness (通合)? Is it not combined with obstruction (塞合)?' The questioning of the four meanings is completed. 2. Separate refutation.
'If it is not combined with light, then the nature and appearance of seeing and light are incompatible. Just as the ear and light do not touch each other. Seeing does not know, light...'
相所在。云何甄明合非合理 若見明時不與明合。明見二性應相乖異。如牛之角。敵對各立。曾不相應。亦如耳根對於明緣。何曾相觸。耳但聞聲。不緣明故。若以此例見。須不知明相所在。若無明相亦不顯見。明見既無。如何分別合與非合二種義耶 三例余。
彼暗與通及諸群塞。亦復如是 已上破妄顯真。唯約心見二門。歷緣對境以辨。雖有會通。止就一門而顯。次下備約三科七大一切法上。即妄顯真。即相顯性。廣斥世間虛妄分別。說有因緣及自然性。而不知生滅去來本如來藏。豈唯心見是藏性耶。故次前段有此文來。文五。一正就三科顯性二。一會緣入實以總標四。一總指咸真。
阿難。汝猶未明一切浮塵諸幻化相 總指諸相。前文雖就眼之一門。顯真見體離緣絕相非生非滅。略會見之與緣。元是菩提妙凈明體。而未明三科諸法皆如幻化。故此指也。虛假不實污染真性。故曰浮塵。假託虛偽妄設情。名稱幻。無而忽有畢竟無體。稱之曰化。
當處出生。隨處滅盡。幻妄稱相。其性真為妙覺明體 此諸幻相本無所依。但是迷真忽然而起。故云當處出生。生即無生。本自寂滅。故云隨處滅盡。楞伽經云。一切法不生。我說剎那義。初生即有滅。不為愚者說。中論云。諸法不自生。亦不從他生。
【現代漢語翻譯】 現代漢語譯本 相在哪裡？如何甄別『合』與『非合』的合理性？如果見性明瞭時，不與明合，那麼明與見這兩種性質應該相互乖離，就像牛的兩隻角，彼此對立，互不相干。又如耳根對於明亮的緣起，何曾相互接觸？耳朵只能聽到聲音，不能緣于光明。如果以此為例，見性必須不知道明相在哪裡。如果沒有明相，也無法顯現見性。明與見既然都沒有，如何分別『合』與『非合』這兩種意義呢？以上三個例子可以類推其他情況。
那些黑暗與通達以及各種阻塞，也是如此。以上是破除虛妄，顯現真性，只針對心和見這二門，歷經各種因緣，面對各種境界來辨別。雖然有所會通，但只是就一門來顯現。接下來，全面地針對五陰、六入、十二處、十八界、七大等一切法，即在虛妄中顯現真性，即在現象中顯現自性，廣泛地駁斥世間的虛妄分別，說有因緣和自然性，卻不知道生滅去來本來就是如來藏。難道只有心和見才是藏性嗎？所以，在前面的段落之後，有了這段文字。這段文字分為五部分。第一部分是直接就三科來顯現自性。第二部分是會合因緣，進入實相，以總標示。其中又分為四部分。第一部分是總指一切都是真實的。
阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）。你還不明白一切浮塵（fuchen，虛假不實的）諸幻化相（huanhuaxiang，虛幻變化的現象），總指各種現象。前面的文字雖然就眼這一門，顯現真見之體，遠離因緣，斷絕現象，非生非滅，簡略地會合見與緣，原本就是菩提（bodhi，覺悟）妙凈明體（miaojingmingti，清凈光明的本體），但還沒有明白五陰、六入、十二處、十八界、七大等諸法都如幻化，所以這裡指出來。虛假不實，污染真性，所以說是浮塵。假託虛偽，妄加設立情識，名稱為幻。無而忽然有，畢竟沒有實體，稱之為化。
在當下出生，隨著當下滅盡。虛幻不實的稱之為相，它的本性真實是妙覺明體（miaojue mingti，不可思議的覺悟和光明的本體）。這些虛幻的相本來沒有所依，只是迷惑真性忽然生起，所以說『當處出生』。生即無生，本來就是寂滅，所以說『隨處滅盡』。《楞伽經》（Lankavatara Sutra）說：『一切法不生，我說剎那義。初生即有滅，不為愚者說。』《中論》（Madhyamaka-karika）說：『諸法不自生，亦不從他生。』
【English Translation】 English version Where are the characteristics located? How can we discern the rationality of 'union' and 'non-union'? If, when the seeing nature is clear, it does not unite with clarity, then the two natures of clarity and seeing should be divergent, like the two horns of a cow, standing in opposition to each other, not corresponding at all. It is also like the ear-faculty in relation to the condition of brightness; when have they ever touched each other? The ear only hears sounds and does not depend on brightness. If we use this as an example, the seeing nature must not know where the characteristics of brightness are located. If there are no characteristics of brightness, the seeing nature cannot be manifested. Since both brightness and seeing are absent, how can we distinguish the two meanings of 'union' and 'non-union'? The above three examples can be extrapolated to other situations.
Those darkness and penetration, as well as all kinds of obstructions, are also like this. The above is about breaking through delusion and revealing the true nature, only focusing on the two doors of mind and seeing, experiencing various conditions, and facing various realms to discern. Although there is some understanding, it is only revealed through one door. Next, comprehensively addressing all dharmas of the five skandhas, six entrances, twelve places, eighteen realms, and seven great elements, it is about revealing the true nature in delusion, revealing the self-nature in phenomena, widely refuting the world's false discriminations, saying there are causes and conditions and naturalness, but not knowing that arising, ceasing, going, and coming are originally the Tathagatagarbha (Tathagatagarbha, the womb of the Buddhas, the inherent Buddha-nature). Is it only the mind and seeing that are the nature of the treasury? Therefore, after the previous paragraph, there is this text. This text is divided into five parts. The first part is directly revealing the self-nature through the three categories. The second part is converging conditions and entering reality, with a general indication. It is further divided into four parts. The first part is a general indication that everything is true.
Ananda (Ananda, one of the ten great disciples of the Buddha, known for his exceptional memory). You still do not understand all the floating dust (fuchen, false and unreal) and illusory appearances (huanhuaxiang, illusory and changing phenomena), generally referring to various phenomena. Although the previous text focused on the door of the eye, revealing the true seeing nature, being away from conditions, cutting off phenomena, being neither arising nor ceasing, briefly converging seeing and conditions, which are originally the Bodhi (bodhi, enlightenment) wonderful pure bright substance (miaojingmingti, pure and luminous essence), but it has not yet been understood that all dharmas of the five skandhas, six entrances, twelve places, eighteen realms, and seven great elements are like illusions, so this is pointed out here. False and unreal, polluting the true nature, so it is called floating dust. Falsely relying on falsehood, falsely establishing emotions, named illusion. Non-existent but suddenly existing, ultimately without substance, called transformation.
Arising at the very place, ceasing at the very place. Illusory and unreal are called characteristics, its nature is truly the wonderful enlightened bright substance (miaojue mingti, inconceivable enlightenment and luminous essence). These illusory characteristics originally have no reliance, but suddenly arise from delusion of the true nature, so it is said 'arising at the very place'. Arising is non-arising, originally it is quiescent extinction, so it is said 'ceasing at the very place'. The Lankavatara Sutra (Lankavatara Sutra) says: 'All dharmas do not arise, I speak of the meaning of a kshana. The first arising is immediately ceasing, not spoken for the foolish.' The Madhyamaka-karika (Madhyamaka-karika) says: 'All dharmas do not arise from themselves, nor do they arise from others.'
不共不無因。是故知無生。彼之無生即此滅盡也。以妄見取似有浮相。畢竟無體猶如幻事。故云幻妄稱相。無體之處。元是菩提妙覺明性。故云其性真為妙覺明體。問幻相不實畢竟無體。何得復云其性真為妙覺明體。答譬如空華。由依翳病觀空故有。離空無別華相。空華雖無自性。然以虛空為所依體。若翳病差。華相雖滅。空性不滅。諸法性相亦復如是。幻相雖滅。真性不動。問若如是者。斯則真如即萬法。萬法即真如。何得一體立真立妄。答亦如空華翳者妄見。若無翳目。唯見晴空而無華相。故知萬法雖真。唯證乃知。非是識心之所能見。以凡夫人。心識粗動。唯見世間粗動之相。執此粗相。為相所礙不見真性。故前文云。迷己為物。故於是中觀大觀小。故今廣破。執喪空明。因茲悟入佛之知見。故華嚴云。一切法無生。一切法無滅。若能如是解。諸佛常現前。前文亦云。若能轉物即同如來。皆斯義也 二別列諸妄。
如是乃至五陰六入。從十二處至十八界。因緣和合虛妄有生。因緣別離虛妄名滅 諸法名數不能盡言。但舉三科。自攝一切。故云乃至。三科者。謂蘊處界。今于處中別出六根。故有六入。此之三科乃是世間虛妄分別。幻因緣合假名為生。幻因緣離假名為滅。實無有體可生可滅 三斥迷圓實。
【現代漢語翻譯】 現代漢語譯本： 不共不無因，所以知道沒有生。那沒有生就是此處的滅盡。因為虛妄的見解，執取了好像存在的虛浮表象。畢竟沒有實體，就像幻術一樣。所以說幻妄稱相，沒有實體的地方，原本就是菩提妙覺明性。所以說它的本性真實是妙覺明體。問：幻相不真實，畢竟沒有實體，為什麼又說它的本性真實是妙覺明體？答：比如空中的花，因為依靠眼病觀看天空才出現。離開天空就沒有別的花相。空花雖然沒有自性，但是以虛空作為所依的本體。如果眼病好了，花相雖然消失，空性不會消失。諸法的性相也是這樣。幻相雖然消失，真性不會動搖。問：如果這樣說，那麼真如就是萬法，萬法就是真如。為什麼一體之中既有真又有妄？答：也像空花，有眼病的人虛妄地看見。如果沒有眼病，就只看見晴朗的天空而沒有花相。所以知道萬法雖然是真實的，只有證悟才能知道，不是意識心所能看見的。因為凡夫的心識粗糙浮動，只看見世間粗糙浮動的表象。執著于這種粗糙的表象，被表象所障礙而看不見真性。所以前面的經文說，迷惑自己而認為自己是外物。所以在這裡從小處觀察大的。所以現在廣泛地破除執著，喪失了空明的本性。因此悟入佛的知見。所以《華嚴經》說，一切法沒有生，一切法沒有滅。如果能夠這樣理解，諸佛常常在眼前顯現。前面的經文也說，如果能夠轉化外物就等同於如來。都是這個意思。二、分別列出各種虛妄。
像這樣乃至五陰（色、受、想、行、識），六入（眼、耳、鼻、舌、身、意）。從十二處（六根和六塵）到十八界（六根、六塵、六識），因緣和合虛妄地產生，因緣分離虛妄地消滅。諸法的名目數量不能全部說完，只是舉出三科（蘊、處、界），就能夠總攝一切。所以說『乃至』。三科就是蘊、處、界。現在在處中特別提出六根，所以有六入。這三科是世間的虛妄分別。虛幻的因緣聚合，假名為生；虛幻的因緣分離，假名為滅。實際上沒有實體可以產生可以消滅。三、斥責迷惑圓滿真實的本性。 English version: Not together, not without cause. Therefore, know there is no birth. That which is no birth is precisely this extinction. Because of deluded views, grasping at seemingly existent floating appearances. Ultimately without substance, like an illusion. Therefore, it is said that illusory and deluded appearances are named. Where there is no substance, originally it is the Bodhi wonderful, enlightened, and bright nature. Therefore, it is said that its nature is truly the wonderful, enlightened, and bright essence. Question: Illusory appearances are not real, ultimately without substance, how can it be said that its nature is truly the wonderful, enlightened, and bright essence? Answer: For example, flowers in the sky, arise because of diseased eyes viewing the sky. Apart from the sky, there are no separate flower appearances. Although sky-flowers have no self-nature, they take empty space as their underlying essence. If the eye disease is cured, although the flower appearances disappear, the nature of emptiness does not disappear. The nature and appearances of all dharmas are also like this. Although illusory appearances disappear, the true nature does not move. Question: If it is like this, then true thusness (Tathata) is all dharmas, and all dharmas are true thusness. How can one entity establish both truth and delusion? Answer: It is also like sky-flowers, deludedly seen by those with eye disease. If there is no eye disease, one only sees clear sky without flower appearances. Therefore, know that although all dharmas are true, only enlightenment can know this, it is not something that the consciousness-mind can see. Because ordinary people's consciousness-mind is coarse and agitated, they only see the coarse and agitated appearances of the world. Clinging to these coarse appearances, they are obstructed by the appearances and cannot see the true nature. Therefore, the previous text said, 'Deluding oneself for things.' Therefore, in this, one observes the great from the small. Therefore, now we broadly refute clinging, losing the clear brightness. Because of this, one awakens and enters the Buddha's knowledge and vision. Therefore, the Avatamsaka Sutra says, 'All dharmas have no birth, all dharmas have no extinction. If one can understand in this way, all Buddhas constantly appear before one.' The previous text also said, 'If one can transform things, one is the same as the Thus Come One (Tathagata).' All of this is this meaning. Two, separately listing all delusions.
Like this, even the five skandhas (form, feeling, perception, volition, consciousness), the six entrances (eye, ear, nose, tongue, body, mind). From the twelve places (six sense organs and six sense objects) to the eighteen realms (six sense organs, six sense objects, six consciousnesses), conditioned arising falsely produces, conditioned ceasing falsely extinguishes. The names and numbers of all dharmas cannot be completely spoken, but only the three categories (skandhas, places, realms) are mentioned, which can encompass everything. Therefore, it is said 'even'. The three categories are skandhas, places, and realms. Now, within the places, the six sense organs are specifically mentioned, so there are six entrances. These three categories are the world's false discriminations. Illusory conditions gather, falsely named 'birth'; illusory conditions separate, falsely named 'extinction'. In reality, there is no substance that can be born or can be extinguished. Three, rebuking delusion about the perfect and true nature.
【English Translation】 Not together, not without cause. Therefore, know there is no birth. That which is no birth is precisely this extinction. Because of deluded views, grasping at seemingly existent floating appearances. Ultimately without substance, like an illusion. Therefore, it is said that illusory and deluded appearances are named. Where there is no substance, originally it is the Bodhi wonderful, enlightened, and bright nature. Therefore, it is said that its nature is truly the wonderful, enlightened, and bright essence. Question: Illusory appearances are not real, ultimately without substance, how can it be said that its nature is truly the wonderful, enlightened, and bright essence? Answer: For example, flowers in the sky, arise because of diseased eyes viewing the sky. Apart from the sky, there are no separate flower appearances. Although sky-flowers have no self-nature, they take empty space as their underlying essence. If the eye disease is cured, although the flower appearances disappear, the nature of emptiness does not disappear. The nature and appearances of all dharmas are also like this. Although illusory appearances disappear, the true nature does not move. Question: If it is like this, then true thusness (Tathata) is all dharmas, and all dharmas are true thusness. How can one entity establish both truth and delusion? Answer: It is also like sky-flowers, deludedly seen by those with eye disease. If there is no eye disease, one only sees clear sky without flower appearances. Therefore, know that although all dharmas are true, only enlightenment can know this, it is not something that the consciousness-mind can see. Because ordinary people's consciousness-mind is coarse and agitated, they only see the coarse and agitated appearances of the world. Clinging to these coarse appearances, they are obstructed by the appearances and cannot see the true nature. Therefore, the previous text said, 'Deluding oneself for things.' Therefore, in this, one observes the great from the small. Therefore, now we broadly refute clinging, losing the clear brightness. Because of this, one awakens and enters the Buddha's knowledge and vision. Therefore, the Avatamsaka Sutra says, 'All dharmas have no birth, all dharmas have no extinction. If one can understand in this way, all Buddhas constantly appear before one.' The previous text also said, 'If one can transform things, one is the same as the Thus Come One (Tathagata).' All of this is this meaning. Two, separately listing all delusions. Like this, even the five skandhas (form, feeling, perception, volition, consciousness), the six entrances (eye, ear, nose, tongue, body, mind). From the twelve places (six sense organs and six sense objects) to the eighteen realms (six sense organs, six sense objects, six consciousnesses), conditioned arising falsely produces, conditioned ceasing falsely extinguishes. The names and numbers of all dharmas cannot be completely spoken, but only the three categories (skandhas, places, realms) are mentioned, which can encompass everything. Therefore, it is said 'even'. The three categories are skandhas, places, and realms. Now, within the places, the six sense organs are specifically mentioned, so there are six entrances. These three categories are the world's false discriminations. Illusory conditions gather, falsely named 'birth'; illusory conditions separate, falsely named 'extinction'. In reality, there is no substance that can be born or can be extinguished. Three, rebuking delusion about the perfect and true nature.
殊不能知。生滅去來本如來藏。常住妙明。不動周圓。妙真如性 殊不知者。斥其異乎能知也。一切諸法本自不生今則無滅。非三世法。故無去來。生滅去來既不可得。如來藏性元自常住本不曾動。周遍湛寂。眾生迷倒為物所轉。殊不覺知。是迷圓實也 四結顯超情。
性真常中。求于去來迷悟生死。了無所得 了畢竟也。迷悟生佛也。亦真妄也。生佛真妄去來生死。一切對待。情謂故有。一真如性尚無此名。況有諸法對待相耶。情忘體現。畢竟無得 二破執顯真以別釋。四一破五陰二。一總徴。
阿難。云何五陰本如來藏妙真如性 梵云塞健陀。此云蘊。古翻為陰。蘊是積聚。陰是蓋覆。積聚有為。蓋覆真性。此陰有五。攝有為盡。前文總標乃至五陰等皆如來藏。今此別徴。逐科推檢。令知虛妄本非因緣及自然有。元是藏體妙真如性 二別破五。一色陰三。一寄喻總標。
阿難。譬如有人。以清凈目。觀晴明空。唯一晴虛迥無所有 喻真性本空也。目喻智。空喻理。以果海無別色聲。唯如如理及如如智獨存。
其人無故。不動目睛。瞪以發勞。則于虛空別見狂華。復有一切狂亂非相。色陰當知亦復如是 喻迷真起妄也。故事也。瞪直視貌。不由別事。只因自不動目直視於空。目睛勞
【現代漢語翻譯】 現代漢語譯本： 實在無法知曉。生滅、去來原本就是如來藏（Tathagatagarbha，指一切眾生皆具的佛性），常住不變且精妙光明，不動搖而周遍圓滿，是精妙的真如自性。』殊不知者『，是斥責他們異於能知之人。一切諸法原本就不生，現在也就無滅，不是三世之法，所以沒有去來。生滅去來既然不可得，如來藏的自性原本就是常住的，本來就不曾動搖，周遍而湛寂。眾生迷惑顛倒，被外物所轉，實在不能覺知，這是迷失了圓滿的真實。 四結顯超情。 在自性真實常住之中，尋求去來、迷惑、覺悟、生死，最終一無所得。』了『是畢竟的意思。迷悟是生佛。也是真妄。生佛、真妄、去來、生死，一切對待，情執認為故有。一真如自性尚且沒有這些名稱，何況有諸法對待之相呢？情執忘卻，真性顯現，畢竟一無所得。二破執顯真以別釋。四一破五陰二。一總徴。 阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）。什麼是五陰（Skandha，構成個體存在的五種要素：色、受、想、行、識）？它們原本就是如來藏的精妙真如自性嗎？梵語稱為塞健陀，這裡翻譯為蘊。古時候翻譯為陰。蘊是積聚，陰是蓋覆。積聚的是有為法，蓋覆的是真性。這陰有五種，涵蓋了所有有為法。前文總標說乃至五陰等都是如來藏，現在這裡分別征問，逐一推究檢查，使人知道虛妄原本不是因緣和自然而有，原本就是藏體的精妙真如自性。二別破五。一色陰三。一寄喻總標。 阿難。譬如有人，以清凈的眼睛，觀看晴朗明亮的天空，只有晴朗的虛空，什麼也沒有。比喻真性本空。眼睛比喻智慧，天空比喻理。在果海中沒有別的色聲，只有如如的理和如如的智獨自存在。 那個人無緣無故，不動眼睛，瞪著眼睛用力看，就會在虛空中看到虛幻的華，還有一切狂亂不實的景象。色陰應當知道也是這樣。比喻迷失真性而生起虛妄。』故『是事情。』瞪『是直視的樣子。不由別的事情，只因爲自己不動眼睛直視天空，眼睛疲勞
【English Translation】 English version: It is truly impossible to know. Birth, extinction, coming, and going are originally the Tathagatagarbha (the womb of the Thus Come One, referring to the Buddha-nature inherent in all beings), eternally abiding and wonderfully luminous, unmoving and perfectly complete, the wonderfully true Suchness nature. 'Truly unknowing' rebukes those who differ from those who are capable of knowing. All dharmas are originally unborn, and now there is no extinction; they are not the dharmas of the three periods of time, so there is no coming or going. Since birth, extinction, coming, and going are unattainable, the nature of the Tathagatagarbha is originally eternally abiding, never having moved, pervasive and serene. Sentient beings are deluded and turned upside down, being turned by external objects, and are truly unable to perceive this; this is being lost in perfect reality. The four conclusions reveal transcendence of emotional attachments. Within the true and constant nature, seeking coming and going, delusion, enlightenment, birth, and death, one ultimately gains nothing. 'Ultimately' means completely. Delusion and enlightenment are sentient beings and Buddhas. They are also truth and falsehood. Sentient beings and Buddhas, truth and falsehood, coming and going, birth and death, all dualities are considered to exist due to emotional attachments. Even the one true Suchness nature does not have these names, so how could there be the appearance of dualistic dharmas? When emotional attachments are forgotten, the true nature manifests, and ultimately nothing is gained. The second section breaks down attachments and reveals the truth with separate explanations. Four sections: one, breaking down the five skandhas; two, one, a general inquiry. Ananda (one of the ten great disciples of the Buddha, known for his strong memory), what are the five skandhas (the five aggregates that constitute individual existence: form, feeling, perception, mental formations, and consciousness)? Are they originally the wonderfully true Suchness nature of the Tathagatagarbha? In Sanskrit, it is called Skandha, here translated as 'aggregates'. In ancient times, it was translated as 'shadows'. 'Aggregates' means accumulation, and 'shadows' means covering. What is accumulated is conditioned dharma, and what is covered is the true nature. These shadows are five in number, encompassing all conditioned dharmas. The previous text generally stated that even the five skandhas are the Tathagatagarbha. Now, this text specifically inquires, examining each category to make people understand that illusion is originally not caused by conditions or natural existence, but is originally the wonderfully true Suchness nature of the treasury body. Two, separate breakdown of the five. One, the form skandha, three sections. One, a general introduction using an analogy. Ananda, for example, if a person, with clear and pure eyes, looks at the clear and bright sky, there is only clear emptiness, nothing at all. This is an analogy for the true nature being originally empty. The eyes are an analogy for wisdom, and the sky is an analogy for principle. In the ocean of fruition, there are no other forms or sounds, only the Suchness principle and Suchness wisdom exist alone. If that person, without any reason, does not move their eyes, but stares intently, causing strain, then they will see illusory flowers in the empty sky, as well as all kinds of chaotic and unreal appearances. The form skandha should be understood to be like this as well. This is an analogy for being deluded about the true nature and giving rise to illusion. 'Reason' refers to a matter. 'Stare' refers to the appearance of staring directly. Not caused by any other matter, but simply because one does not move their eyes and stares directly at the sky, causing eye strain.
倦遂見華相。或見毛輪第二月等。故云一切。色陰亦爾。以不如實知真如法一故。不覺動念。現六塵境。即色陰起也 二約喻廣破二。一標無生。
阿難。是諸狂華。非從空來。非從目出 空元無華。妄見生起。說誰出來。真元無色。妄分質礙。復何從所 二破生處。
如是阿難。若空來者。既從空來。還從空入。若有出入即非虛空。空若非空。自不容其華相起滅。如阿難體不容阿難 破空生也。見華既從空生。不見應從空入。空無內外。何出入之有。設有出入即是實色。不合名空。既非虛空。云何華出。見實物時無華生故。如阿難體是其實色。見汝體時。豈更容有阿難出耶。
若目出者。既從目出。還從目入。即此華性從目出故當合有見。若有見者。去既華空。旋合見眼。若無見者。出既翳空。旋當翳眼。又見華時目應無翳。云何晴空號清明眼 此不破目出。如人從屋出必有入。目既有見能出於華。華應有見。從目出去能華于空。自空歸目合見於眼。若此華性雖從目出。而無有見。斯但為翳既從目出去翳虛空。歸目之時應合翳眼。若汝執言實不成翳無妨見華。既無翳目。而能見華。見晴明空應是翳眼。云何見空號清明眼 三結成虛妄。
是故當知。色陰虛妄本非因緣非自然性 華無所出。
【現代漢語翻譯】 現代漢語譯本 於是（行者）看見了虛幻的華相（虛幻的景象），或者看見了毛輪（快速旋轉的火把形成的圓圈），第二個月亮等等。所以說一切（所見皆虛幻）。色陰（構成物質存在的要素）也是這樣。因為不能如實地瞭解真如法一（事物本來的真實狀態），所以不自覺地產生念頭，顯現出六塵境（色、聲、香、味、觸、法），這就是色陰生起的原因。 二、約喻廣破（通過比喻廣泛破斥）二：一、標無生（標明無生）。 阿難（釋迦牟尼佛的弟子），這些狂華（虛幻的華），不是從空中來的，也不是從眼睛裡出來的。（因為）空（虛空）的本性原本沒有華，是虛妄的見解產生了華。那麼，要說從哪裡出來呢？真（真實）的本性原本沒有色，是虛妄的分辨產生了質礙（物質的阻礙）。那麼，又從哪裡來呢？ 二、破生處（破斥產生的地方）。 像這樣，阿難，如果（這些華）是從空中來的，既然是從空中來的，就應該回到空中去。如果有出入，就不是虛空了。如果空不是空，自然就不能容許華相的生滅。就像阿難的身體不能容納另一個阿難一樣。（這是）破斥從空而生。既然看見的華是從空中產生的，那麼看不見的時候就應該回到空中去。空沒有內外，哪裡有出入呢？如果有所謂的出入，那就是實色（真實的物質），不應該叫做空。既然不是虛空，怎麼會有華產生呢？看見真實物體的時候沒有華產生，就像阿難的身體是真實的物質，看見你的身體時，怎麼會再容許另一個阿難出現呢？ 如果（這些華）是從眼睛裡出來的，既然是從眼睛裡出來的，就應該回到眼睛裡去。既然這華的性質是從眼睛裡出來的，就應該有見性（看見的能力）。如果有見性，離開眼睛的時候就應該是空（虛無），回到眼睛的時候就應該看見眼睛。如果沒有見性，從眼睛裡出去的時候就應該是遮蔽虛空，回到眼睛的時候就應該遮蔽眼睛。而且，看見華的時候，眼睛應該沒有遮蔽，為什麼晴朗的虛空被稱為清明眼呢？這（一段）是破斥從眼睛裡出來。就像人從屋子裡出來一定有進去的時候。眼睛既然有見性，能夠產生華，華就應該有見性。從眼睛裡出去能夠使虛空變成華，從虛空回到眼睛的時候就應該能夠看見眼睛。如果你們認為華的性質雖然是從眼睛裡出來的，但是沒有見性，這只不過是遮蔽。既然從眼睛裡出去遮蔽虛空，回到眼睛的時候就應該遮蔽眼睛。如果你們堅持說實際上沒有遮蔽，不妨礙看見華。既然沒有遮蔽眼睛，卻能夠看見華，那麼看見晴朗的虛空就應該是遮蔽眼睛，為什麼看見虛空被稱為清明眼呢？ 三、結成虛妄（總結為虛妄）。 所以應當知道，色陰（物質現象）是虛妄的，本來不是因緣（條件聚合）所生，也不是自然而有的。
【English Translation】 English version Then (the practitioner) sees illusory 'hua xiang' (illusory appearances), or sees 'mao lun' (a circle formed by a rapidly spinning torch), a second moon, and so on. Therefore, it is said that everything (seen is illusory). The 'se yin' (the element of form) is also like this. Because one does not truly know 'zhen ru fa yi' (the true suchness of the one dharma), one unconsciously generates thoughts and manifests the 'liu chen jing' (the six sense objects: form, sound, smell, taste, touch, and dharma), which is the cause of the arising of the 'se yin'. 2. 'Yue yu guang po' (Extensive refutation through analogy) in two parts: 1. 'Biao wu sheng' (Declare no arising). Ananda (Shakyamuni Buddha's disciple), these 'kuang hua' (delusional flowers) do not come from the sky, nor do they come from the eyes. (Because) the nature of 'kong' (emptiness) originally has no flowers; it is delusional views that generate flowers. Then, from where can it be said to come out? The nature of 'zhen' (truth) originally has no form; it is delusional discrimination that generates 'zhi ai' (material obstruction). Then, from where does it come? 2. 'Po sheng chu' (Refute the place of arising). Like this, Ananda, if (these flowers) come from the sky, since they come from the sky, they should return to the sky. If there is coming and going, it is not emptiness. If emptiness is not empty, it naturally cannot accommodate the arising and ceasing of flower appearances. Just as Ananda's body cannot accommodate another Ananda. (This is) refuting arising from emptiness. Since the seen flowers arise from emptiness, when they are not seen, they should return to emptiness. Emptiness has no inside or outside; where is there coming and going? If there is so-called coming and going, then it is 'shi se' (real form), and it should not be called emptiness. Since it is not emptiness, how can flowers arise? When seeing real objects, no flowers arise, just as Ananda's body is real form. When seeing your body, how can it accommodate another Ananda? If (these flowers) come from the eyes, since they come from the eyes, they should return to the eyes. Since the nature of these flowers comes from the eyes, they should have 'jian xing' (the ability to see). If they have the ability to see, when leaving the eyes, they should be empty (void), and when returning to the eyes, they should see the eyes. If they do not have the ability to see, when going out from the eyes, they should obscure the sky, and when returning to the eyes, they should obscure the eyes. Moreover, when seeing flowers, the eyes should have no obscuration. Why is the clear sky called clear and bright eyes? This (section) refutes coming out from the eyes. Just as when a person comes out from a house, there must be a time to go back in. Since the eyes have the ability to see and can produce flowers, the flowers should have the ability to see. Going out from the eyes can turn the sky into flowers, and returning from the sky to the eyes should be able to see the eyes. If you insist that the nature of the flowers, although coming from the eyes, has no ability to see, this is merely obscuration. Since going out from the eyes obscures the sky, returning to the eyes should obscure the eyes. If you insist that there is actually no obscuration and it does not hinder seeing flowers, since there is no obscuration of the eyes, yet you can see flowers, then seeing the clear sky should be obscuring the eyes. Why is seeing emptiness called clear and bright eyes? 3. 'Jie cheng xu wang' (Conclude as illusory). Therefore, it should be known that 'se yin' (material phenomena) is illusory, originally not arising from 'yin yuan' (conditions), nor is it natural.
色陰不生。本妙真常。何曾起滅。而有說為因緣自然者真為虛妄 二受陰三。一寄喻總標。
阿難。譬如有人。手足宴安。百骸調適。忽如忘生。性無違順 喻一真也。宴靜。調和。適悅也。骸體也。忘生忘形也。身肢安靜。恬然暢適。而無苦樂二境相逼。忽然如其無形一般。斯蓋但以舍受相應。不覺此形之有生也。李陵雲。每一念至忽如忘生。法中可知。
其人無故。以二手掌于空相摩。於二手中妄生澀滑冷熟諸相。受陰當知亦復如是 喻起妄也。妄本無因故云無故。真妄和合如二手相摩。阿賴耶識變起世間。故云生澀滑等。或可二手及空喻根境識。根境識三和合生觸。觸是受因。從此領納。故知受陰無明妄念。迷真和合假託而生。故下破之 二約喻廣破二。一標無生。
阿難。是諸幻觸。不從空來。不從掌出 冷暖本無。手合故有。故云幻觸。受陰不實。妄緣假生。故無來處 二破生處。
如是阿難。若空來者。既能觸掌。何不觸身。不應虛空選擇來觸 破空生也。虛空平等無所不在。豈能選擇不觸乎身而觸于掌。
若從掌出。應非待合 已下破掌出。若此澀滑從掌而出。掌未合時何無澀滑。
又掌出故。合則掌知。離即觸入。臂脫骨髓應亦覺知入時軌跡。必有覺心知出知
【現代漢語翻譯】 現代漢語譯本 色陰不生，其本源是精妙、真實、恒常的，從未產生過生滅變化。如果有人說它是因緣和合或自然產生的，那真是虛妄之談。 二、受陰。三、通過比喻來總括地闡明。
阿難，譬如有人，手腳安穩舒適，全身百骸都調和順暢，忽然間好像忘記了自身的存在，心性中沒有違逆和順從的分別。（比喻一真法界）宴靜是安靜，調和是協調，適悅是舒適喜悅。骸是身體。忘生是忘記形體的存在。身體肢體安靜，恬淡舒適，沒有苦和樂兩種境界的逼迫，忽然間好像沒有形體一般。這大概是因為只有舍受相應，不覺得這個身體的存在。李陵說，『每一念至忽如忘生』，在佛法中可以理解。
這個人無緣無故地，用兩隻手掌在空中互相摩擦，在兩隻手中虛妄地產生澀、滑、冷、熱等感覺。（受陰）應當知道也是這樣。 （比喻妄念的產生）妄念本來沒有原因，所以說是無緣無故。真和妄相互結合，就像兩隻手掌互相摩擦一樣。阿賴耶識變現出世間萬象，所以說產生澀、滑等感覺。或者可以說，兩隻手和空分別比喻根、境、識。根、境、識三者和合產生觸覺，觸覺是感受的原因，由此產生領納。所以知道受陰是由於無明妄念，迷惑真性，和合假託而產生。所以在下面進行破斥。 二、根據比喻廣泛地破斥。一、標明無生。
阿難，這些虛幻的觸覺，不是從空中來的，也不是從手掌中產生的。（冷暖本來沒有，手掌合在一起才產生，所以說是虛幻的觸覺）受陰不是真實的，是虛妄的因緣假借而產生的，所以沒有來處。 二、破斥產生之處。
像這樣，阿難，如果觸覺是從空中來的，既然能觸碰到手掌，為什麼不能觸碰到身體？不應該虛空有所選擇，只觸碰手掌。（破斥從空產生）虛空平等，無所不在，怎麼會選擇不觸碰身體而只觸碰手掌呢？
如果觸覺是從手掌中產生的，就不應該等待手掌合在一起才產生。（以下破斥從手掌產生）如果這種澀滑的感覺是從手掌中產生的，手掌沒有合在一起的時候為什麼沒有澀滑的感覺？
而且如果是從手掌產生，合在一起的時候手掌應該知道，分開的時候觸覺就進入了。手臂脫離，骨髓也應該感覺到觸覺進入時的軌跡。一定有個覺知的心知道產生和知道進入。
【English Translation】 English version The skandha of sensation (色陰) does not arise. Its fundamental essence is wondrous, true, and constant (本妙真常), never undergoing arising or ceasing. To say it arises from causes and conditions (因緣) or naturally is truly false and deluded. 2. The Skandha of Feeling (受陰). 3. A general explanation through analogy.
Ananda, suppose someone whose hands and feet are at ease, and whose entire body is in harmony, suddenly forgets their own existence, their nature free from opposition or compliance. (喻一真也 - This is an analogy for the One True Realm). 'Yan Jing (宴靜)' means peaceful; 'Tiao He (調和)' means harmonious; 'Shi Yue (適悅)' means comfortable and pleased. 'Hai (骸)' means body. 'Wang Sheng (忘生)' means forgetting one's form. The limbs of the body are peaceful, tranquil, and comfortable, without the pressure of suffering or pleasure. Suddenly, it is as if there is no form at all. This is because only the sensation of equanimity (舍受) is present, and one is not aware of the body's existence. Li Ling said, 'Every thought arrives as if forgetting life,' which can be understood in the Dharma.
That person, without any reason, rubs their two palms together in the air, and falsely generates sensations of roughness, smoothness, coldness, and warmth in their hands. Know that the skandha of feeling is also like this. (喻起妄也 - This is an analogy for the arising of delusion). Delusion originally has no cause, hence 'without any reason.' Truth and delusion combine like two hands rubbing together. The Alaya consciousness (阿賴耶識) manifests the world, hence the arising of roughness, smoothness, etc. Or, the two hands and the air can be likened to the root (根), object (境), and consciousness (識). The combination of root, object, and consciousness gives rise to contact (觸), and contact is the cause of feeling, from which arises reception (領納). Therefore, know that the skandha of feeling arises from ignorance and delusion, mistaking the true nature, and relying on false combinations. Hence, it is refuted below. 2. Broadly refuting based on the analogy. 1. Declaring non-arising.
Ananda, these illusory sensations do not come from the air, nor do they come from the palms. (冷暖本無 - Coldness and warmth originally do not exist; they arise when the hands come together, hence 'illusory sensations'). The skandha of feeling is not real; it arises from false conditions, so it has no origin. 2. Refuting the place of arising.
Like this, Ananda, if the sensation comes from the air, since it can touch the palms, why can't it touch the body? The void should not selectively touch only the palms. (破空生也 - Refuting arising from the void). The void is equal and omnipresent. How can it selectively not touch the body but only touch the palms?
If it comes from the palms, it should not wait for the palms to come together. (已下破掌出 - Below refuting arising from the palms). If this roughness and smoothness come from the palms, why is there no roughness and smoothness when the palms are not together?
Moreover, if it arises from the palms, the palms should know when they come together, and when they separate, the sensation enters. If the arm is detached, the bone marrow should also feel the traces of the sensation entering. There must be a knowing mind that knows the arising and knows the entering.
入。自有一物身中往來。何待合知要名為觸 若汝執言。掌雖生觸。須待合時此觸方出。若爾合既觸出。離應觸入。若觸入時。所經之處應亦覺知觸入軌跡。若實覺知。觸常在體。應須常知。何待合知 三結成虛妄。
是故當知。受陰虛妄本非因緣非自然性 既知幻觸能生於受。推其觸性都無。故知受陰虛妄也 三想陰三。一寄喻總標。
阿難。譬如有人。談說酢梅口中水出。思蹋懸崖足心酸澀。想陰當知亦復如是 想謂取像。想像不實。從虛妄有。故以說酢水生思崖酸起為喻。因說想酸。因思想峻。故有水酸。以想喻想。近取譬耳 酢音醋 二約喻廣破三。一標無生。
阿難。如是酢說。不從梅生。非從口入 以水喻想。今推酢說。說既不有。水從何生 二破生處。
如是阿難。若梅生者。梅合自談。何待人說。若從口入。自合口聞。何須待耳。若獨耳聞。此水何不耳中而出 因人說梅。梅何有說。故非梅生。若因人說水便口流。口既流水。應合聞說。何用耳聞。口若不聞唯耳聞者。耳既聞說。亦合流水。故云此水何不耳中流出。說不得梅。梅不至口。耳自聞說。水卻口流。說梅與水二俱叵得 三類思崖。
想蹋懸崖。與說相類 類說應云。如是崖想。不從崖生。不從足入。若崖生
【現代漢語翻譯】 現代漢語譯本 入。自身中本來就有一物在往來，何必等到聚合才知道，並稱之為觸呢？如果你執著地說，手掌雖然能產生觸覺，但必須等到聚合時，這種觸覺才會顯現。如果這樣，那麼聚合時觸覺產生，分離時觸覺就應該進入。如果觸覺進入時，所經過的地方應該也能感覺到觸覺進入的軌跡。如果真的能感覺到，那麼觸覺就常在身體里，應該一直都知道，何必等到聚合才知道呢？ 三、總結觸陰是虛妄的。 因此應當知道，受陰是虛妄的，其本性既非因緣和合，也非自然產生。 既然知道虛幻的觸覺能夠產生感受，推究觸覺的本性，其實什麼都沒有，所以知道受陰是虛妄的。 三、想陰（三）。一、借用比喻總括說明。 阿難（Ananda，佛陀的十大弟子之一），譬如有人談論酸梅，口中就會分泌唾液；想到攀登懸崖，腳心就會感到酸澀。應當知道，想陰也是這樣。 想，是指取像，想像是不真實的，是從虛妄中產生的。所以用談論酸梅口中生津，想到懸崖腳底酸澀來比喻。因為談論酸，因為思想高峻，所以有唾液和酸澀感。用想像來比喻想像，只是就近取譬而已。 酢音醋 二、依據比喻廣泛破斥（三）。一、標明無生。 阿難（Ananda），像這樣談論酸梅，唾液不是從梅子產生，也不是從口進入。 用水來比喻想陰，現在推究談論酸梅這件事，既然談論本身並不存在，那麼唾液從何而來呢？ 二、破斥產生之處。 像這樣，阿難（Ananda），如果唾液是從梅子產生，那麼梅子自己就應該會說話，何必等人來說呢？如果是從口進入，那麼口自己就應該聽到，何必用耳朵聽呢？如果只有耳朵聽到，那麼這唾液為什麼不從耳朵里流出來呢？ 因為人說梅子，梅子怎麼會說話呢？所以不是梅子產生唾液。如果因為人說梅子，唾液就從口中流出，那麼口既然流出唾液，就應該聽到所說的話，何必用耳朵聽呢？如果口沒有聽到，只有耳朵聽到，那麼耳朵既然聽到所說的話，也應該流出唾液，所以說這唾液為什麼不從耳朵里流出來。談論不能使梅子說話，梅子也不會到口中，耳朵自己聽到所說的話，唾液卻從口中流出，談論梅子和唾液，這兩者都是不可能得到的。 三、類比思考懸崖。 想像攀登懸崖，與談論酸梅的情況類似。 類比談論酸梅，應該說：像這樣想像懸崖，不是從懸崖產生，也不是從腳進入。如果懸崖產生
【English Translation】 English version Entering. There is inherently something moving within the body. Why wait for aggregation to know and call it 'touch'? If you insist that the palm, though capable of generating touch, requires aggregation for this touch to manifest, then when aggregation occurs, touch arises, and when separation occurs, touch should enter. If touch enters, the places it passes through should also be aware of the traces of its entry. If there is indeed awareness, then touch is always present in the body and should be constantly known. Why wait for aggregation to know? 3. Concluding that the skandha of touch is illusory. Therefore, it should be known that the skandha of sensation is illusory, its nature being neither caused by conditions nor naturally arising. Since it is known that illusory touch can generate sensation, examining the nature of touch reveals that it is ultimately nonexistent. Therefore, the skandha of sensation is known to be illusory. 3. The Skandha of Conception (Three parts). 1. General explanation using analogy. Ananda (one of the ten great disciples of the Buddha), it is like someone talking about sour plums, and saliva flows in their mouth; thinking of climbing a steep cliff, the soles of their feet feel a tingling sensation. You should know that the skandha of conception is also like this. Conception refers to taking images; imagination is unreal and arises from illusion. Therefore, the analogy of saliva arising from talking about sourness and tingling arising from thinking about a steep cliff is used. Because of talking about sourness, because of thinking about steepness, there is saliva and tingling. Using imagination to exemplify imagination is simply taking a close analogy. 酢 pronounced as cù 2. Extensive refutation based on analogy (Three parts). 1. Indicating non-arising. Ananda (one of the ten great disciples of the Buddha), like this talk of sour plums, the saliva does not arise from the plums, nor does it enter from the mouth. Using water to exemplify the skandha of conception, now examining the matter of talking about sour plums, since the talk itself does not exist, from where does the saliva arise? 2. Refuting the place of arising. Like this, Ananda (one of the ten great disciples of the Buddha), if the saliva arises from the plums, then the plums themselves should be able to talk, why wait for someone to talk about them? If it enters from the mouth, then the mouth itself should hear it, why need the ears to hear it? If only the ears hear it, then why doesn't this saliva flow out from the ears? Because people talk about plums, how can plums talk? So saliva is not produced by plums. If saliva flows from the mouth because people talk about plums, then the mouth should hear what is said, why use the ears to hear? If the mouth does not hear, and only the ears hear, then the ears should also produce saliva, so why doesn't the saliva flow out of the ears? Talking cannot make plums speak, plums will not reach the mouth, the ears hear what is said, but saliva flows from the mouth. Talking about plums and saliva, both are impossible to obtain. 3. Analogizing thinking about a cliff. Imagining climbing a cliff is similar to talking about sour plums. Analogous to talking about sour plums, it should be said: Like this imagining a cliff, it does not arise from the cliff, nor does it enter from the feet. If the cliff produces
者。崖合自思。何待人想。若從足入。足應有思。何須心想。若獨心思。此酸只應心中自有。何以足心卻有酸澀 三結成虛妄。
是故當知。想陰虛妄本非因緣非自然性 說酢思崖。水酸形體。想像虛偽。能所俱空。元是菩提妙覺明性。何因緣自然之有耶 四行陰三。一寄喻總標。
阿難。譬如瀑流。波浪相續。前際后際不相逾越。行陰當知亦復如是 行以遷流造作為義。剎那無常唸唸遷謝。生死死生如旋火輪無有休息。故以瀑流波浪相續無逾越義以為喻也 二約喻廣破二。一標無生。
阿難。如是流性。不因空生不因水有。亦非水性。非離空水 即空即水。離空離水。求瀑流體俱不可得。行陰亦爾。本無生處 二破生處。
如是阿難。若因空生。則諸十方無盡虛空成無盡流。世界自然俱受淪溺 破空生流也。流從空生。空體常在流應常生。虛空性遍流亦應遍。斯則俱見瀑流。應無世界。又如何分水陸空行耶。
若因水有。則此瀑流性應非水。有所有相。今應現在 破水生流也。流從水生。水與瀑流兩體應異。水為能生。流為所生。如樹生果。果不是樹。二俱現在。今且不然。如何因水耶。
若即水性。則澄清時應非水體 破流即水也。流相漂動。水相澄清。若此漂動便是水相
者。至澄清時應非是水。暴流漂動已是水故若離空水。空非有外。水外無流 破離空離水也。離空有流。空且無外。何離之有。若離水有。水外求波。故應非理。流既無生。行陰元寂 三結成虛妄。
是故當知。行陰虛妄本非因緣非自然性 如前可解 五識陰三。一寄喻總標。
阿難。譬如有人。取頻伽瓶。塞其兩孔。滿中擎空千里遠行。用餉他國。識陰當知亦復如是 頻伽好聲鳥也。瓶形似彼。識陰無形。在有情身。如瓶盛空。遠餉他國者。阿賴耶識為業所使隨處受生。此陰若滅彼陰續生。如人擎空遠餉千里。死有至時。諸根不通。如塞兩孔 二約喻廣破二。一標無生。
阿難。如是虛空非彼方來。非此方入 虛空非出入。喻識無往來。既無往來。將何為識而了別耶 二破生處。
如是阿難。若彼方來。則本瓶中既貯空去。于本瓶地應少虛空。若此方入。開孔倒瓶應見空出 彼方瓶來方也。名本瓶地。空若彼方來於此方。本瓶來處應少虛空。本處既無所少。應知非彼方來。瓶倒之地名為此方。若此方空入于瓶內。先合見空從瓶而出方知空入。出空既無。入空何有。空既無出入。識何曾往來。又此方入者入此方也。其文易解 三結成虛空 是故當知。識陰虛妄本非因緣非自然性 可解。
【現代漢語翻譯】 現代漢語譯本 者。到了澄清的時候，它應該不是水了。但因為暴雨形成的流動狀態已經是水了，所以如果離開空間，水，空間並非存在於水之外，水之外也沒有流動——這是爲了破除離開空間和離開水的觀點。如果離開空間還有流動，那麼空間本身就沒有內外之分，又從何談得上離開呢？如果離開水還有流動，那就像在水之外尋找波浪，所以應該是不合道理的。流動既然沒有產生，行陰的根本也就寂滅了——這三點總結了行陰的虛妄。
因此應當知道，行陰是虛妄的，它本身既不是因緣所生，也不是自然而有的。——如前文可以理解。 五識陰（色、受、想、行、識五蘊中的識）的論述，分為三部分。第一部分用比喻來總括地標示。
阿難（Ananda，佛陀的十大弟子之一）。譬如有人，拿一個頻伽瓶（Kalavinka，一種美妙聲音的鳥）塞住它的兩個孔，裝滿空間，帶到千里之外的地方，用來供養其他國家。要知道識陰也是如此。——頻伽是一種聲音美妙的鳥。瓶子的形狀像頻伽鳥。識陰沒有形狀，存在於有情眾生的身體中，就像瓶子裝著空間。『遠餉他國』指的是阿賴耶識（Alaya-vijnana，又稱藏識）被業力所驅使，隨處受生。這個陰滅了，另一個陰就繼續產生，就像人拿著空間遠行千里。臨死的時候，諸根不再起作用，就像塞住了兩個孔。 第二部分，借用比喻來廣泛地破斥，分為兩點。第一點，標示沒有產生。
阿難。這樣的虛空不是從那個地方來的，也不是從這個地方進入的。——虛空沒有出入，比喻識沒有往來。既然沒有往來，又用什麼作為識來進行分別呢？ 第二點，破斥產生的地方。
像這樣，阿難，如果從那個地方來，那麼原本瓶子里既然裝著空間離開，在原本瓶子所在的地方應該缺少空間。如果從這個地方進入，打開瓶子的孔，倒轉瓶子，應該看到空間出來。——『彼方』是瓶子來的地方，稱為『本瓶地』。如果空間從那個地方來到這個地方，那麼原本瓶子所在的地方應該缺少空間。既然原本的地方沒有缺少，就應該知道不是從那個地方來的。瓶子倒轉的地方稱為『此方』。如果這個地方的空間進入瓶內，應該先看到空間從瓶子出來，才能知道空間進入。既然沒有空間出來，又怎麼會有空間進入呢？空間既然沒有出入，識又怎麼會有往來呢？而且，『此方入』指的是進入這個地方，文句容易理解。 第三部分，總結為虛空。 因此應當知道，識陰是虛妄的，它本身既不是因緣所生，也不是自然而有的。——可以參照前面的解釋。
【English Translation】 English version That, when it is clear, should not be water. But because the torrential flow is already water, if separated from space and water, space does not exist outside of water, and there is no flow outside of water—this is to refute the view of separating from space and separating from water. If there is flow apart from space, then space itself has no inside or outside, so what is there to separate from? If there is flow apart from water, it is like seeking waves outside of water, so it should be unreasonable. Since flow has no arising, the root of the formation aggregate (行陰, xing yin) is also extinguished—these three points summarize the illusion of the formation aggregate.
Therefore, it should be known that the formation aggregate is illusory; it is neither caused by conditions nor of a natural nature. —As can be understood from the previous text. The discussion of the consciousness aggregate (識陰, shi yin) (the fifth of the five aggregates: form, sensation, perception, formation, and consciousness) is divided into three parts. The first part uses a metaphor to generally indicate.
Ananda (阿難, one of the ten principal disciples of the Buddha). For example, someone takes a Kalavinka (頻伽, a bird with a beautiful voice) bottle, plugs its two holes, fills it with space, and carries it thousands of miles away to offer it to another country. Know that the consciousness aggregate is also like this. —The Kalavinka is a bird with a beautiful voice. The shape of the bottle resembles the Kalavinka bird. The consciousness aggregate has no form and exists in the bodies of sentient beings, like a bottle containing space. 『Offering it to another country from afar』 refers to the Alaya-vijnana (阿賴耶識, also known as the storehouse consciousness) being driven by karma to be born everywhere. When this aggregate ceases, another aggregate continues to arise, like a person carrying space thousands of miles away. When death arrives, the senses no longer function, like plugging the two holes. The second part uses a metaphor to broadly refute, divided into two points. The first point indicates no arising.
Ananda. Such space does not come from that place, nor does it enter from this place. —Space has no coming or going, which is a metaphor for consciousness having no coming or going. Since there is no coming or going, what is used as consciousness to discriminate? The second point refutes the place of arising.
Like this, Ananda, if it comes from that place, then since the original bottle was filled with space when it left, there should be a lack of space in the place where the original bottle was. If it enters from this place, opening the hole of the bottle and turning the bottle upside down, one should see space coming out. —『That place』 is the place where the bottle came from, called 『the original bottle place.』 If space comes from that place to this place, then there should be a lack of space in the place where the original bottle was. Since there is no lack in the original place, it should be known that it does not come from that place. The place where the bottle is turned upside down is called 『this place.』 If the space from this place enters the bottle, one should first see space coming out of the bottle before knowing that space has entered. Since there is no space coming out, how can there be space entering? Since space has no coming or going, how can consciousness have coming or going? Moreover, 『entering this place』 refers to entering this place; the sentence is easy to understand. The third part concludes as space. Therefore, it should be known that the consciousness aggregate is illusory; it is neither caused by conditions nor of a natural nature. —Refer to the previous explanation.
首楞嚴義疏注經卷第二(之二) 大正藏第 39 冊 No. 1799 首楞嚴義疏注經
首楞嚴義疏注經卷第三(之一)
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第二破六入。梵語缽羅吠奢。此云入。亦云處。境入之處也。亦是識生處故。然根境二法俱識生處。今分六根別破故。獨以根為入也。文二。一總徴。
複次阿難。云何六入本如來藏妙真如性 如五蘊初解 二別破六。一眼入三。一標其無體二。一舉喻顯妄。
阿難。即彼目睛瞪發勞者。兼目與勞同是菩提。瞪發勞相 借前色陰中見華瞪目。以為喻也。目睛喻覺性。瞪發勞喻妄念忽生。兼目與勞等。即此眼根能結所結。起不離真。故云同是菩提。經文語略。若細論之。即凈目喻覺性。因瞪發勞。喻無明不了故成念動。由發勞故見空中華。喻由念動故現妄境界及根身等。兼目與勞下約喻指法也。目即無明動。心勞即所現根境及能見心。此之心境及與動念。俱是菩薩性中無明勞相。無體可得。虛妄發生。猶如瞪目見空中華俱為勞也 二約塵辨無。
因於明暗二種妄塵。發見居中吸此塵像。名為見性。此見離彼明暗二塵。畢竟無體 既因動心現妄境界。於此妄境派成根塵。互為對待相形而立。本無自性。體不可得。下文云。由塵發知
【現代漢語翻譯】 現代漢語譯本 《首楞嚴義疏注經》卷第二(之二) 大正藏第39冊 No. 1799 《首楞嚴義疏注經》
《首楞嚴義疏注經》卷第三(之一)
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第二，破六入。『梵語』缽羅吠奢（Bō luó fèi shē），這裡翻譯為『入』，也翻譯為『處』，是境界進入之處。也是識產生的地方。然而根和境二法都是識產生的地方，現在分開來破六根，所以只用根來作為『入』。文分二部分。一，總的提問。
『阿難（Ānán），什麼是六入本來就是如來藏（Rúlái zàng）妙真如性（miào zhēn rú xìng）？』如同五蘊（wǔ yùn）最初的解釋一樣。二，分別破六入。一眼入分三部分。一，標明它沒有自體。二，一，舉例說明虛妄。
『阿難，就是那眼睛瞪久了出現眼花的人，眼睛和眼花都是菩提（pútí）。眼花繚亂的現象』，借用前面色陰（sè yīn）中看見空中華（kōng zhōng huā）眼睛瞪久了的例子來做比喻。眼睛比喻覺性（jué xìng）。瞪久了出現眼花比喻妄念忽然產生。眼睛和眼花等，就是這眼根能結和所結，生起不離真性，所以說都是菩提。經文語句簡略，如果詳細來說，就是清凈的眼睛比喻覺性，因為瞪久了出現眼花，比喻無明（wúmíng）不了所以形成念頭動。由於眼花繚亂，所以看見空中華，比喻由於念頭動，所以顯現虛妄的境界以及根身等。眼睛和眼花下，用比喻來指明法。眼睛就是無明動，心勞就是所顯現的根境以及能見的心。這心境以及動念，都是菩薩（púsà）性中無明勞相，沒有自體可以得到，虛妄發生，猶如瞪眼看見空中華都是眼花繚亂。二，依據塵來辨別沒有。
『因為明暗兩種虛妄的塵，發出看見的作用，居於中間吸收這些塵的形象，名為見性。這見性離開明暗兩種塵，畢竟沒有自體。』既然因為動心顯現虛妄的境界，從這虛妄的境界分出根塵，互相成為對待，相互比較而成立。本來沒有自性，體不可得。下文說，由塵而產生知覺。
【English Translation】 English version Śūraṅgama Sūtra with Commentaries and Subcommentaries, Scroll 2 (Part 2) Taishō Tripiṭaka, Volume 39, No. 1799, Śūraṅgama Sūtra with Commentaries and Subcommentaries
Śūraṅgama Sūtra with Commentaries and Subcommentaries, Scroll 3 (Part 1)
Compiled by Śramaṇa Zixuan of Changshui
Second, refuting the Six Entrances. 'Sanskrit': Prāveśa (entrance). Here it is translated as 'entrance,' also translated as 'place,' the place where the realm enters. It is also the place where consciousness arises. However, both root and realm are places where consciousness arises. Now, we separately refute the six roots, so we only use the root as 'entrance.' The text is divided into two parts. First, a general inquiry.
'Ānanda (Ānán), how are the Six Entrances originally the wonderful true nature of the Tathāgatagarbha (Rúlái zàng)?' Just like the initial explanation of the Five Skandhas (wǔ yùn). Second, separately refuting the six entrances. The eye entrance is divided into three parts. First, indicating that it has no self-nature. Second, one, giving an example to illustrate illusion.
'Ānanda, it is like someone who stares for too long and sees blurry images; both the eyes and the blurry images are Bodhi (pútí). The appearance of blurry images,' borrowing the example of seeing flowers in the sky (kōng zhōng huā) from the previous Skandha of Form (sè yīn), where the eyes are strained from staring. The eyes are a metaphor for the nature of awareness (jué xìng). Staring for too long and seeing blurry images is a metaphor for the sudden arising of deluded thoughts. Both the eyes and the blurry images, etc., are the binding and bound of this eye-root, arising without departing from the true nature, so it is said that both are Bodhi. The wording of the sutra is concise. If explained in detail, the clear eyes are a metaphor for the nature of awareness. Because of staring for too long and seeing blurry images, it is a metaphor for ignorance (wúmíng) not understanding, thus forming the movement of thoughts. Because of the blurry images, one sees flowers in the sky, which is a metaphor for the manifestation of illusory realms and the root-body, etc., due to the movement of thoughts. Below, 'both the eyes and the blurry images,' uses the metaphor to point out the Dharma. The eyes are the movement of ignorance, and the mental strain is the manifested root-realm and the seeing mind. This mind-realm and the movement of thoughts are all the appearance of ignorance in the nature of the Bodhisattva (púsà), without any self-nature to be obtained, arising from illusion, just like staring and seeing flowers in the sky, all being blurry images. Second, distinguishing the absence of self-nature based on the dust.
'Because of the two illusory dusts of light and darkness, the function of seeing arises, residing in the middle and absorbing the images of these dusts, which is called the seeing-nature. This seeing-nature, apart from the two dusts of light and darkness, ultimately has no self-nature.' Since illusory realms manifest because of the movement of the mind, the root and dust are separated from this illusory realm, becoming mutually dependent and established through comparison. Originally, there is no self-nature, and the substance cannot be obtained. The following text says, 'Knowledge arises from dust.'
。因根有相。相見無性猶如交蘆。故云因於明暗發見居中。塵既髮根。根還取境。根境既備方成見性。故云吸此名見性等。既因取境而得名見。故知此見從影像生。像喻塵也。起信云。猶如明鏡現於色像。現識亦爾。隨其五塵對至即現。明暗尚如影像無體可得。況所發見而有體耶。故云離彼無體 二破成無相二。一標無生。
如是阿難。當知是見非明暗來。非於根出。不于空生 前文雖云因於明暗。為顯根性本無假他而有。就妄分別而似有因。今以四處推窮。體無生處。故此標也 二破生處。
何以故。若從明來。暗即隨滅。應非見暗。若從暗來。明即隨滅。應無見明。若從根生。必無明暗。如是見精本無自性。若於空出。前矚塵像。歸當見根。又空自觀。何關汝入 初破境生。境中自有明暗相背。因明即不見暗。以暗時無明見隨明滅故。因暗反此。次破根生。根生即不假明暗。明暗不來。根無自性。此中言根生者。以自望自。非謂破識。亦可勝義望世俗根故云根生。次破空生。若言虛空能生勝義在浮塵內。進既觀像。退應觀根。又空中自能有見。何關汝之眼入 三結成虛妄。
是故當知。眼入虛妄。本非因緣非自然性 如前解 二耳入三。一標其無體二。一舉喻顯妄。
阿難。譬如有人以
【現代漢語翻譯】 現代漢語譯本：因為根有顯現（相），顯現（相）所見沒有自性，就像交錯的蘆葦一樣。所以說，憑藉明暗而產生見性，居於兩者之間。塵既已引發根的作用，根又反過來攝取外境。根與境具備，才能成就見性。所以說，『吸取這些名為見性』等等。既然因為攝取外境而得名『見』，所以知道這個『見』是從影像產生的。影像比喻塵。正如《起信論》所說：『猶如明鏡顯現各種色像，現識也是如此，隨著五塵的對境而顯現。』明暗尚且如影像般沒有實體可得，何況由明暗所引發的『見』會有實體呢？所以說，離開明暗就沒有實體。 二、破除『成無相』的觀點，分為兩部分：一、標明無生。 『像這樣，阿難（Ananda），應當知道這個『見』不是從明暗而來，不是從根而出，也不是從空中產生。』前文雖然說憑藉明暗，是爲了顯示根性本來沒有，是虛假地依賴他物而有，就妄加分別而好像有原因。現在用四個方面來推究，『見』的本體沒有產生之處。所以這裡標明無生。 二、破除產生之處。 『為什麼呢？如果從明而來，暗就會隨之消滅，就不應該能見到暗。如果從暗而來，明就會隨之消滅，就不能見到明。如果從根產生，必然沒有明暗。這樣看來，見精本來沒有自性。如果從空中產生，向前看塵像，向後應當能看到根。而且虛空自己就能觀看，與你的眼入有什麼關係呢？』首先破除從境產生。境中自有明暗相互對立。因為明，就不能見到暗，因為暗時沒有明，見隨著明而消滅。因為暗，情況相反。其次破除從根產生。從根產生就不依賴明暗，明暗不來，根沒有自性。這裡說根產生，是以自身看待自身，不是說破除識。也可以用勝義諦看待世俗根，所以說根產生。再次破除從空產生。如果說虛空能產生勝義諦，就在浮塵之內，向前既然能觀看影像，向後應當能觀看根。而且空中自己就能有見，與你的眼入有什麼關係呢？ 三、總結為虛妄。 『所以應當知道，眼入是虛妄的，本來不是因緣所生，也不是自然而有。』如前文解釋。 二、耳入，分為三部分：一、標明其沒有實體；二、用比喻來顯示虛妄。 『阿難（Ananda），譬如有人用……』
【English Translation】 English version: Because the root has appearances (lakshana), and what is seen by these appearances (lakshana) has no inherent nature, just like intertwined reeds. Therefore, it is said that 'seeing' arises due to light and darkness, residing in between them. Once the dust has initiated the function of the root, the root in turn grasps the external environment. When the root and environment are both present, 'seeing' can be accomplished. Therefore, it is said, 'Absorbing these is called seeing,' and so on. Since the name 'seeing' is derived from grasping the environment, it is known that this 'seeing' arises from images. The image is a metaphor for dust. As the Awakening of Faith says, 'Just as a bright mirror reflects various forms, so too does the present consciousness manifest according to the five dusts that it encounters.' Light and darkness are like images, without any substance to be found; how much less can the 'seeing' that arises from them have any substance? Therefore, it is said that apart from them, there is no substance. 2. Refuting the view of 'accomplishing no-appearance,' in two parts: 1. Indicating no-arising. 'Thus, Ananda, you should know that this 'seeing' does not come from light and darkness, does not come out from the root, and does not arise from emptiness.' Although the previous text spoke of relying on light and darkness, it was to show that the nature of the root is originally non-existent, falsely relying on others to exist, and falsely discriminating as if there were a cause. Now, using four aspects to investigate, the substance of 'seeing' has no place of arising. Therefore, this indicates no-arising. 2. Refuting the place of arising. 'Why is this? If it comes from light, darkness will then be extinguished, and one should not be able to see darkness. If it comes from darkness, light will then be extinguished, and one should not be able to see light. If it arises from the root, there will necessarily be no light and darkness. Thus, the essence of seeing originally has no self-nature. If it arises from emptiness, looking forward at the dust images, one should be able to see the root when looking back. Moreover, emptiness itself can see; what does it have to do with your eye-entry?' First, refuting arising from the environment. Within the environment, there is inherent opposition between light and darkness. Because of light, one cannot see darkness, because when it is dark, there is no light, and seeing is extinguished with the light. Because of darkness, the situation is reversed. Second, refuting arising from the root. Arising from the root does not rely on light and darkness; light and darkness do not come, and the root has no self-nature. Here, saying that the root arises is looking at itself from itself, not saying that it refutes consciousness. It can also use the ultimate truth to view the mundane root, so it is said that the root arises. Third, refuting arising from emptiness. If it is said that emptiness can generate ultimate truth, it is within the floating dust; since one can view images when looking forward, one should be able to view the root when looking back. Moreover, emptiness itself can have seeing; what does it have to do with your eye-entry? 3. Concluding as illusory. 'Therefore, you should know that the eye-entry is illusory, originally not arising from conditions, nor naturally existing.' As explained in the previous text. 2. Ear-entry, in three parts: 1. Indicating that it has no substance; 2. Using a metaphor to show illusion. 'Ananda, suppose a person uses...'
兩手指急塞其耳。耳根勞故頭中作聲。兼耳與勞同是菩提。瞪發勞相 耳喻真性。手喻無明。真妄和合名塞。動念初起名勞。由念動故境現。如頭作聲。兼耳與勞下。此之動念與妄境界。能結之心所現之境。皆是菩提性中無明勞相此中塞耳同彼直視。故亦言瞪 二約塵辨無。
因於動靜二種妄塵。發聞居中吸此塵像。名聽聞性。此聞離彼動靜二塵。畢竟無體 塵既髮根。根還取境。根境相待聞始得成。故此耳根離塵無體。二破成無相二。一標無生如是阿難。當知是聞非動靜來。非於根出。不于空生 二破生處。
何以故。若從靜來。動即隨滅。應非聞動。若從動來。靜即隨滅。應無覺靜。若從根生。必無動靜。如是聞體本無自性。若於空出。有聞成性。即非虛空。又空自聞。何關汝入 先破境生。境有動靜。聞一則不聞一。以隨能生有生滅故。次破根生。不假動靜聞亦無故。后破空生。空若有聞自成於根。又空自聞。豈干于耳 三結成虛妄。
是故當知。耳入虛妄。本非因緣非自然性 三鼻入三。一標其無體二。一舉喻顯妄。
阿難。譬如有人急畜其鼻。畜久成勞。則于鼻中聞有冷觸。因觸分別通塞虛實如是乃至諸香臭氣。兼鼻與勞同是菩提。瞪發勞相 鼻喻真性。外風喻無明。畜謂縮氣。
【現代漢語翻譯】 現代漢語譯本 用兩根手指迅速堵住耳朵。因為耳根勞損，所以頭中產生聲音。並且耳朵和勞損同樣都是菩提（bodhi，覺悟）。瞪視這由勞損產生的現象，耳朵比喻真性（true nature），手指比喻無明（ignorance）。真性與無明和合在一起叫做『堵塞』。動念頭最初生起叫做『勞損』。由於念頭動，境界顯現，就像頭中產生聲音一樣。『兼耳與勞下』，這動念和虛妄境界，能結之心所顯現的境界，都是菩提自性中的無明勞損之相。這裡堵住耳朵如同前面直接觀看一樣，所以也說是『瞪視』。這是第二部分，從塵的角度辨別無。
因為動和靜兩種虛妄的塵境，引發了聽聞，停留在中間並吸取這些塵境的形象，叫做聽聞的性質。這種聽聞離開了動和靜兩種塵境，畢竟沒有自體。塵既然引發了根，根又去獲取塵境。根和境相互對待，聽聞才得以成立。所以這耳根離開了塵境就沒有自體。第二部分，破除成立的無相，分為兩點。第一點，標明無生：像這樣，阿難（Ananda，佛陀的十大弟子之一），你應該知道這聽聞不是從動靜而來的，不是從根中發出的，也不是從空中產生的。
第二點，破除產生之處：為什麼呢？如果從靜而來，動就會隨之滅亡，那麼就不應該能聽到動。如果從動而來，靜就會隨之滅亡，那麼就無法覺察到靜。如果從根產生，必然沒有動靜。這樣，聽聞的本體本來就沒有自性。如果從空中產生，有聽聞成為一種性質，那就不是虛空了。而且虛空自己聽聞，與你進入有什麼關係呢？首先破除從境產生。境有動和靜，聽聞如果只是一種，就不能聽到另一種。因為隨著能產生的事物有生滅的緣故。其次破除從根產生。如果不憑藉動靜，聽聞也無法產生。最後破除從空產生。空如果有聽聞，就自己成爲了根。而且空自己聽聞，又與耳朵有什麼關係呢？第三點，總結為虛妄。
所以應當知道，耳根的進入是虛妄的，本來不是因緣所生，也不是自然產生的。第三部分，鼻根的進入，分為三點。第一點，標明其沒有自體，分為兩點。第一點，用比喻來顯示虛妄。
阿難（Ananda，佛陀的十大弟子之一），比如有個人迅速地摀住自己的鼻子。捂久了產生勞損，那麼在鼻中就能聞到冷的觸感。因為觸感而分別通暢、堵塞、虛空、實在，像這樣乃至各種香臭氣味。並且鼻子和勞損同樣都是菩提（bodhi，覺悟）。瞪視這由勞損產生的現象，鼻子比喻真性（true nature），外面的風比喻無明（ignorance），摀住叫做收縮氣息。
【English Translation】 English version Quickly block both ears with two fingers. Because the root of the ear is fatigued, sounds arise in the head. Moreover, both the ear and the fatigue are Bodhi (bodhi, enlightenment). Stare at the appearance of fatigue. The ear is a metaphor for true nature, and the fingers are a metaphor for ignorance. The combination of true nature and ignorance is called 'blocking'. The initial arising of a thought is called 'fatigue'. Because of the movement of thought, the realm appears, like sounds arising in the head. 'Moreover, both the ear and the fatigue...' This movement of thought and the false realm, the realm manifested by the mind that can bind, are all appearances of ignorance and fatigue within the Bodhi nature. Here, blocking the ears is like directly looking in the previous section, so it is also called 'staring'. This is the second part, distinguishing non-existence from the perspective of dust.
Because of the two kinds of false dust, movement and stillness, hearing arises, residing in the middle and absorbing the images of these dusts, which is called the nature of hearing. This hearing, apart from the two dusts of movement and stillness, ultimately has no substance. Since the dust gives rise to the root, the root then grasps the realm. The root and the realm depend on each other for hearing to be established. Therefore, this ear-root has no substance apart from dust. The second part, breaking down the formlessness of establishment, is divided into two points. The first point, marking non-arising: In this way, Ananda (Ananda, one of the Buddha's ten great disciples), you should know that this hearing does not come from movement and stillness, does not come out from the root, and does not arise from emptiness.
The second point, breaking down the place of arising: Why is this so? If it comes from stillness, movement will then cease, so it should not be able to hear movement. If it comes from movement, stillness will then cease, so there will be no awareness of stillness. If it arises from the root, there will necessarily be no movement and stillness. Thus, the substance of hearing originally has no self-nature. If it comes out from emptiness, and hearing becomes a nature, then it is not emptiness. Moreover, if emptiness hears itself, what does it have to do with your entering? First, break down arising from the realm. The realm has movement and stillness. If hearing is only one, it cannot hear the other. Because it arises and ceases according to what can produce it. Second, break down arising from the root. If it does not rely on movement and stillness, hearing cannot arise. Finally, break down arising from emptiness. If emptiness has hearing, it becomes the root itself. Moreover, if emptiness hears itself, what does it have to do with the ear? The third point, concluding as false.
Therefore, you should know that the entering of the ear is false, originally not caused by conditions, nor naturally arising. The third part, the entering of the nose-root, is divided into three points. The first point, marking its lack of substance, is divided into two points. The first point, using a metaphor to show falseness.
Ananda (Ananda, one of the Buddha's ten great disciples), for example, if someone quickly covers their nose. Covering it for a long time causes fatigue, then one can smell a cold sensation in the nose. Because of the sensation, one distinguishes between unobstructed, blocked, empty, and real, and so on, even various fragrant and foul odors. Moreover, both the nose and the fatigue are Bodhi (bodhi, enlightenment). Stare at the appearance of fatigue. The nose is a metaphor for true nature, the external wind is a metaphor for ignorance, and covering is called contracting the breath.
喻真妄和合。勞喻心動。冷觸香臭喻妄境。余文如前 二終塵辨無。
因於通塞二種妄塵。發聞居中吸此塵像。名嗅聞性。此聞離彼通塞二塵。畢竟無體 釋如前文 二破成無相二。一標無生。
當知是聞非通塞來。非於根出。不于空生通塞根空俱無生處 二破生處。
何以故。若從通來。塞則聞滅。云何知塞。如因塞有。通則無聞。云何發明香臭等觸。若從根生。必無通塞。如是聞機本無自性。若從空出。是聞自當回嗅汝鼻。空自有聞。何關汝入 先破境生。通塞互破可知。發明顯了也。次破根生。根生則無境。無境則無根。由塵發知故。機亦根也。次破空生。前則聞境。歸則嗅根。空自聞香。汝鼻何用 三結成虛妄。
是故當知。鼻入虛妄。本非因緣非自然性 四舌入三。一標其無體二。一舉喻顯妄。
阿難。譬如有人以舌舐吻。熟舐令勞。其人若病則有苦味。無病之人微有甜觸。由甜與苦。顯此舌根不動之時淡性常在。兼舌與勞同是菩提。瞪發勞相 舌根不動喻真。吻喻無明。舐喻真與妄合。勞即念動。念動故境生。如甜苦淡。問甜苦由勞故生。可喻妄境。淡是舌根不動。合喻于真。為何喻境。答元來不動可以喻真。今以由動故顯不動。既是形待。故成妄矣。如下云。言妄顯諸
【現代漢語翻譯】 現代漢語譯本：
比喻真妄和合。勞，比喻心動。冷觸香臭，比喻虛妄的境界。其餘文字如同前面所說。二，終結塵的辨別，說明其無自性。
因為通和塞兩種虛妄的塵境，引發聽聞，停留在中間吸取這些塵境的形象，名為嗅聞的自性。這個聽聞離開了通和塞這兩種塵境，畢竟沒有自體。解釋如同前面的文字。二，破除成就無相，分為二部分。一，標明無生。
應當知道這個聽聞不是從通塞而來，不是從根（鼻根）而出，也不是從空中產生。通塞、鼻根、虛空，都沒有產生聽聞的地方。二，破除產生之處。
為什麼呢？如果聽聞是從通來，那麼塞的時候聽聞就應該滅絕。怎麼知道塞的時候聽聞滅絕呢？如果因為塞才有，那麼通的時候就沒有聽聞，又怎麼能發明香臭等觸呢？如果聽聞是從鼻根產生，必然沒有通塞。這樣，聽聞的功能本來就沒有自性。如果聽聞是從空中產生，這個聽聞自然應當回過來嗅你的鼻子，虛空自己有聽聞，和你的鼻根有什麼關係呢？先破除從境界產生。通和塞互相破除，可以知道。發明，就是顯了。其次破除從根產生。從根產生就沒有境界，沒有境界就沒有根，因為塵境引發知覺的緣故。機，也就是根。再次破除從空產生。前面是聽聞境界，回來就是嗅聞鼻根。虛空自己聞到香味，你的鼻子有什麼用呢？三，總結成為虛妄。
所以應當知道，鼻入是虛妄的，本來不是因緣和合，也不是自然而有。四，舌入分為三部分。一，標明它的無自體性。二，用比喻來顯示虛妄。
阿難（Ananda，阿難。釋迦牟尼佛的十大弟子之一，以記憶力超群著稱）。譬如有人用舌頭舔嘴唇，反覆舔直到疲勞。這個人如果生病了，就會有苦味，沒有生病的人稍微有甜的觸感。由於甜和苦，顯示出這個舌根不動的時候，淡的味道常常存在。並且舌頭和疲勞，都是菩提（Bodhi，菩提。覺悟，智慧）所顯現的，是瞪發而產生的疲勞之相。舌根不動比喻真，嘴唇比喻無明（Avidya，無明。對事物真相的迷惑和無知）。舔比喻真和妄合。疲勞就是念頭動。念頭動所以境界產生，如甜苦淡。問：甜苦由於疲勞而產生，可以比喻虛妄的境界。淡是舌根不動，應該比喻真，為什麼比喻境界呢？答：本來不動可以比喻真，現在因為由動而顯示不動，既然是相對待而存在，所以就成為虛妄了。如下面所說：用虛妄的言語來顯示各種...
【English Translation】 English version:
A metaphor for the union of true and false. 'Labor' (勞) is a metaphor for the movement of the mind. 'Cold touch, fragrance, and stench' (冷觸香臭) are metaphors for illusory realms. The remaining text is as before. Two, the end of the discrimination of dust, explaining its lack of inherent nature.
Because of the two kinds of illusory dust, 'passage and obstruction' (通塞), hearing arises, dwelling in the middle, absorbing the images of these dusts, called the nature of smelling. This hearing, apart from these two dusts of passage and obstruction, ultimately has no substance. The explanation is as in the previous text. Two, refuting the attainment of no-form, divided into two parts. One, marking no-birth.
You should know that this hearing does not come from passage and obstruction, does not come out from the root (nose root), and does not arise from emptiness. Passage, obstruction, nose root, and emptiness all have no place of birth for hearing. Two, refuting the place of birth.
Why? If hearing comes from passage, then when there is obstruction, hearing should cease. How do you know that hearing ceases when there is obstruction? If it exists because of obstruction, then when there is passage, there is no hearing, so how can you perceive fragrance, stench, and other touches? If hearing arises from the nose root, there would necessarily be no passage and obstruction. Thus, the function of hearing originally has no self-nature. If hearing arises from emptiness, this hearing should naturally turn back and smell your nose. Emptiness itself has hearing, what does it have to do with your nose? First, refute arising from the realm. Passage and obstruction refute each other, which can be understood. 'Manifestation' (發明) means clear understanding. Second, refute arising from the root. Arising from the root means there is no realm, and no realm means there is no root, because dust causes perception. 'Function' (機) is also the root. Third, refute arising from emptiness. Before, it was the hearing realm; returning, it is smelling the nose root. Emptiness itself smells fragrance, what use is your nose? Three, concluding that it is illusory.
Therefore, you should know that the nose entry is illusory, originally not caused by conditions, nor naturally existing. Four, the tongue entry is divided into three parts. One, marking its lack of inherent nature. Two, using a metaphor to show illusion.
Ananda (阿難. One of the ten major disciples of Shakyamuni Buddha, known for his exceptional memory). For example, if someone licks their lips with their tongue, repeatedly licking until tired. If that person is sick, there will be a bitter taste; if the person is not sick, there will be a slight sweet sensation. Because of sweetness and bitterness, it shows that when the tongue root is not moving, the bland taste is always present. Furthermore, the tongue and fatigue are both manifestations of Bodhi (菩提. Enlightenment, wisdom), the appearance of fatigue arising from staring. The tongue root not moving is a metaphor for truth; the lips are a metaphor for ignorance (Avidya, 無明. Delusion and ignorance of the true nature of things). Licking is a metaphor for the union of truth and falsehood. Fatigue is the movement of thought. The movement of thought causes the arising of realms, such as sweetness, bitterness, and blandness. Question: Sweetness and bitterness arise from fatigue, which can be a metaphor for illusory realms. Blandness is when the tongue root is not moving, which should be a metaphor for truth, so why is it a metaphor for the realm? Answer: Originally not moving can be a metaphor for truth, but now because it is shown by movement, since it exists relatively, it becomes illusory. As it says below: Using illusory words to reveal various...
真。妄真同二妄。余如文 二約塵顯無。
因甜苦淡二種妄塵。發知居中吸此塵像。名知味性。此知味性。離彼甜苦及淡二塵。畢竟無體 二破成無相二。一標無生。
如是阿難。當知如是嘗苦淡知。非甜苦來。非因淡有。又非根出。不于空生 二破生處。
何以故。若甜苦來。淡則知滅。云何知淡。若從淡出。甜即知亡。復云何知甜苦二相。若從舌生。必無甜淡及與苦塵。斯知味根本無自性。若於空出。虛空自味。非汝口知。又空自知。何關汝入 從境從根從空亦如前釋。虛空自味者。味猶嘗也 三結成虛妄。
是故當知。舌入虛妄。本非因緣非自然性 五身入三。一標其無體二。一舉喻顯妄。
阿難。譬如有人以一冷手觸于熱手。若冷勢多。熱者從冷。若熱功勝。冷者成熱。如是以此合覺之觸。顯于離知。涉勢若成。因於勞觸。兼身與勞同是菩提。瞪發勞相 二手喻真妄。合喻真妄和合。真有不守自性隨緣成根境等。如隨冷熱緣成冷熱手。問二手之中何手喻真。答以勢劣者喻真。思之。余如文 二約塵辨無。
因於離合二種妄塵。發覺居中吸此塵像。名知覺性。此知覺體。離彼離合違順二塵。畢竟無體 二破成無相二。一標無生。
如是阿難。當知是覺非離合來。非
【現代漢語翻譯】 現代漢語譯本 真。妄與真相同，都是虛妄的。其餘部分如原文所述。二、約塵顯無。
因為甜、苦、淡這兩種虛妄的塵境，產生了知覺，知覺位於中間，吸取這些塵境的形象，名為知味性（knowing taste nature）。這個知味性，離開了甜、苦以及淡這兩種塵境，畢竟沒有自體。二、破成無相二。一、標無生。
像這樣，阿難（Ananda，佛陀的十大弟子之一）。應當知道像這樣嘗苦淡的知覺，不是從甜苦而來，也不是因為淡而有。又不是從根（舌頭）產生，也不是在空中產生。二、破生處。
為什麼呢？如果從甜苦而來，那麼知覺淡的時候，知覺就應該滅亡，又怎麼能知覺淡呢？如果從淡產生，那麼知覺甜的時候，知覺就應該消失，又怎麼能知覺甜苦兩種相呢？如果從舌頭產生，必定沒有甜淡以及苦的塵境，那麼知味性的根本就沒有自性。如果在空中產生，虛空自己有味道，不是你的口所能知覺的。又虛空自己知覺，和你的進入有什麼關係呢？（從境、從根、從空也如前面解釋。虛空自己有味道，味道就像嘗一樣。）三、結成虛妄。
所以應當知道，舌頭進入（舌根）是虛妄的，本來不是因緣和合，也不是自然而有的。五、身入三。一、標其無體二。一、舉例顯示虛妄。
阿難（Ananda，佛陀的十大弟子之一）。譬如有人用一隻冷的手觸控熱的手，如果冷的勢力大，熱的手就變得冷。如果熱的功力勝過冷，冷的手就變得熱。像這樣用這種合覺的觸覺，顯示于離知。涉入的勢力如果形成，因為勞累而觸碰。兼身和勞累都是菩提（Bodhi，覺悟），瞪眼產生勞累的相。二、手比喻真妄。合起來比喻真妄和合。真有不守自性，隨緣成為根境等，就像隨著冷熱的因緣成為冷熱的手。問：兩隻手中哪隻手比喻真？答：用勢力弱的來比喻真。思考一下。其餘部分如原文所述。二、約塵辨無。
因為離、合這兩種虛妄的塵境，產生了覺知，覺知位於中間，吸取這些塵境的形象，名為知覺性（knowing touch nature）。這個知覺體，離開了離、合、違、順這兩種塵境，畢竟沒有自體。二、破成無相二。一、標無生。
像這樣，阿難（Ananda，佛陀的十大弟子之一）。應當知道這個覺知不是從離合而來，也不是
【English Translation】 English version Truth. Illusion and truth are the same, both are illusory. The rest is as described in the original text. Two, discussing the absence of dust.
Because of the two kinds of illusory dust, sweet, bitter, and bland, perception arises. Perception is located in the middle, absorbing the images of these dusts, and is called the 'knowing taste nature'. This knowing taste nature, apart from the two kinds of dust, sweet, bitter, and bland, ultimately has no substance. Two, breaking the formless into two. One, marking the unproduced.
Like this, Ananda (one of the Buddha's ten great disciples). You should know that this perception of tasting bitterness and blandness does not come from sweetness and bitterness, nor does it exist because of blandness. It is also not produced from the root (tongue), nor is it produced in the air. Two, breaking the place of birth.
Why? If it comes from sweetness and bitterness, then when perceiving blandness, perception should cease. How can one perceive blandness? If it arises from blandness, then when perceiving sweetness, perception should disappear. How can one perceive the two aspects of sweetness and bitterness? If it arises from the tongue, there must be no dust of sweetness, blandness, and bitterness. Then the root of the knowing taste nature has no self-nature. If it arises in the air, the void itself has taste, which is not what your mouth can perceive. Also, if the void perceives itself, what does it have to do with your entering? (From the environment, from the root, from the void, it is also explained as before. The void itself has taste, taste is like tasting.) Three, concluding the illusion.
Therefore, you should know that the tongue entering (the tongue root) is illusory, originally not arising from conditions, nor naturally existing. Five, body entering three. One, marking its lack of substance into two. One, giving an example to show illusion.
Ananda (one of the Buddha's ten great disciples). For example, if someone touches a hot hand with a cold hand, if the power of the cold is greater, the hot hand becomes cold. If the power of the heat surpasses the cold, the cold hand becomes hot. Like this, using this combined perception of touch, it is revealed in the separation of knowledge. If the power of involvement forms, it is because of fatigue that one touches. Both the body and fatigue are Bodhi (enlightenment), staring and producing the appearance of fatigue. Two, the hands are metaphors for truth and illusion. Together, they are metaphors for the combination of truth and illusion. Truth does not abide by its own nature, but follows conditions to become roots and environments, just like following the conditions of cold and heat to become cold and hot hands. Question: Which hand in the two hands is a metaphor for truth? Answer: Use the weaker force to metaphor truth. Think about it. The rest is as described in the original text. Two, discussing the absence of dust.
Because of the two kinds of illusory dust, separation and combination, perception arises. Perception is located in the middle, absorbing the images of these dusts, and is called the 'knowing touch nature'. This knowing touch body, apart from the two kinds of dust, separation, combination, opposition, and compliance, ultimately has no substance. Two, breaking the formless into two. One, marking the unproduced.
Like this, Ananda (one of the Buddha's ten great disciples). You should know that this perception does not come from separation and combination, nor is it
違順有。不于根出。又非空生 二破生處。
何以故。若合時來。離當已滅。云何覺離。違順二相亦復如是。若從根出。必無離合。違順四相則汝身知。元無自性。必于空出。空自知覺。何關汝入 破境生。更約違順二相。廣其道理。例前離合。次根生空生皆如文 三結成虛妄。
是故當知。身入虛妄。本非因緣非自然性 六意入三。一標其無體二。一舉喻顯妄。
阿難。譬如有人勞倦則眠。睡熟便寤。覽塵斯憶。失憶為忘 人喻真性。本自覺故。勞倦則眠喻無。明迷真。性不了故。睡熟喻動念現境。謂睡故成夢。夢具心境。心喻業轉。境喻現相。寤喻事識。事識取所現境。分別染凈。不了自心所現。見從外來。如憶夢中之事不得明瞭。故云覽塵斯憶失憶為忘也。
是其顛倒生住異滅。吸習中歸不相逾越。稱意知根。兼意與勞同是菩提。瞪發勞相 已上總指生滅。結成意根。夢中現境因睡故有。脫禮是假。既睡寤已。不了假有。覽而憶想。謂是其實。名為顛倒生住異滅。寤寐憶忘皆生滅也。法中亦爾。動心現境已是虛妄。事識不了見境實有。名為顛倒。境與分別。前後訛替唸唸移易。名生住異滅。覽此生滅全歸意根。熏習不斷。唸唸分別。名意根耳。能分別意。所分別境。皆是覺性之中無明
【現代漢語翻譯】 現代漢語譯本 違背和順從（違順）的現象，不是從根（根塵相對的根，如眼根）產生的，也不是憑空產生的。（二、破斥產生之處）
為什麼這麼說呢？如果（違順）是聚合時產生，分離時消滅，那麼如何覺察到分離呢？違背和順從這兩種現象也是如此。如果（違順）是從根產生的，必然沒有分離和聚合。違背和順從這四種現象，你的身體知道，原本沒有自性，必定是從空產生的。如果是從空產生，那麼空自己有知覺，與你（的入處）有什麼關係呢？（破斥從境產生，更進一步用違背和順從兩種現象，擴充套件其道理，仿照前面的離合。）（其次，根生和空生，都如原文所說。）（三、總結是虛妄的。）
因此應當知道，身（身根）的進入是虛妄的，本來不是因緣和合，也不是自然而然的。（六、意入三：一、標明其沒有實體；二、一、舉例說明虛妄。）
阿難（Ananda，佛陀的十大弟子之一），譬如有人勞累就想睡覺，睡熟了就醒來，看到塵境就回憶，失去記憶就遺忘。（人比喻真性，本來就有自覺。勞累想睡覺，比喻無明，迷惑真性，不能明瞭。睡熟比喻動念顯現境界，因為睡著了才做夢，夢中具備心和境。心比喻業力運轉，境比喻顯現的現象。醒來比喻事識，事識取所顯現的境界，分別染污和清凈，不能明瞭是自己心所顯現的，認為是從外面來的。如同回憶夢中的事情不能明瞭，所以說看到塵境就回憶，失去記憶就遺忘。）
這就是顛倒的生、住、異、滅，在習氣中迴歸，不會超越。稱意知根，連同意識和勞累，都是菩提（Bodhi，覺悟）。瞪眼產生勞累的現象。（以上總括生滅，總結意根。夢中顯現境界，因為睡覺才有。脫離了就是假的。既然睡醒了，不能明瞭是假的，看到就回憶想像，認為是真實的，叫做顛倒的生、住、異、滅。睡醒、做夢、回憶、遺忘，都是生滅。法中也是這樣，動心顯現境界已經是虛妄的，事識不能明瞭，認為境界是真實存在的，叫做顛倒。境界和分別，前後錯亂，唸唸移動變化，叫做生、住、異、滅。看到這些生滅，全部歸於意根，熏習不斷，唸唸分別，叫做意根。能分別的意，所分別的境界，都是覺性之中的無明。）
【English Translation】 English version 'Violation and compliance' (viṣaya and anuviṣaya) do not arise from the root (the root in relation to the root and dust, such as the eye root), nor do they arise from emptiness. (II. Refuting the place of arising)
Why is this? If (viṣaya and anuviṣaya) arise when they come together and cease when they separate, then how can separation be perceived? The two phenomena of violation and compliance are also like this. If (viṣaya and anuviṣaya) arise from the root, there will inevitably be no separation and aggregation. The four phenomena of violation and compliance, your body knows, originally have no self-nature and must arise from emptiness. If it arises from emptiness, then emptiness itself has perception, what does it have to do with your (entrance)? (Refuting arising from the realm, further expanding the reasoning with the two phenomena of violation and compliance, imitating the previous separation and aggregation.) (Secondly, root-arising and emptiness-arising are as stated in the original text.) (III. Concluding that it is illusory.)
Therefore, it should be known that the entrance of the body (body root) is illusory, originally neither arising from conditions nor from naturalness. (VI. Three entrances of mind: 1. Stating that it has no substance; 2. 1. Illustrating illusion with an example.)
Ananda (one of the Buddha's ten great disciples), for example, when someone is tired, they want to sleep, and when they sleep soundly, they wake up. When they see the dust realm, they recall it, and when they lose memory, they forget it. (People are metaphors for true nature, which originally has self-awareness. Tiredness and wanting to sleep are metaphors for ignorance, confusing true nature and not being able to understand it. Sleeping soundly is a metaphor for the arising of thoughts and the manifestation of realms, because one dreams when asleep, and the dream contains both mind and realm. The mind is a metaphor for the turning of karma, and the realm is a metaphor for the manifested phenomena. Waking up is a metaphor for event consciousness, which takes the manifested realm, distinguishes defilement and purity, and cannot understand that it is manifested by one's own mind, thinking that it comes from outside. Just as recalling things in a dream cannot be clearly understood, so it is said that when one sees the dust realm, one recalls it, and when one loses memory, one forgets it.)
This is the inverted arising, abiding, changing, and ceasing, returning in the habits, not exceeding. Calling the mind root, together with consciousness and fatigue, are all Bodhi (enlightenment). Staring produces the phenomenon of fatigue. (The above summarizes arising and ceasing, concluding the mind root. The manifestation of realms in a dream is because of sleep. Leaving it is false. Since one is awake, one cannot understand that it is false, and when one sees it, one recalls and imagines it, thinking it is real, which is called the inverted arising, abiding, changing, and ceasing. Waking up, dreaming, recalling, and forgetting are all arising and ceasing. It is the same in the Dharma, the arising of the mind and the manifestation of realms are already illusory, and event consciousness cannot understand, thinking that the realm is real, which is called inversion. The realm and discrimination are disordered before and after, and change from moment to moment, which is called arising, abiding, changing, and ceasing. Seeing these arising and ceasing, all return to the mind root, the熏習 (xunxi) continues, and one discriminates from moment to moment, which is called the mind root. The mind that can discriminate and the realm that is discriminated are all ignorance in the nature of awareness.)
勞相 二約塵辨無。
因於生滅二種妄塵。集知居中。吸撮內塵 集聚也。中猶內也。吸撮皆取也。由生滅境。引發集聚內覺知性。此之覺知。常取生滅。于內分別。非同前五照外境界。故名內塵。以意根內緣不緣外故。即前文中聚緣內搖也。
見聞逆流流不及地。名覺知性。此覺知性。離彼寤寐生滅二塵。畢竟無體 揀異前五也。逆流猶返緣也。地處也。前五但順取外境。不能返緣內塵。名此內塵為緣不及處。此不及處。唯意根合。即此合處。為意知根 二破成無相二。一標無生。
如是阿難。當知如是覺知之根非寤寐來。非生滅有。不于根出。亦非空生 二破生處。
何以故。若從寤來。寐即隨滅。將何為寐。必生時有。滅即同無。令誰受滅。若從滅有。生即滅無。誰知生者。若從根出。寤寐二相隨身開合。離斯二體。此覺知者同於空花。畢竟無性。若從空生。自是空知。何關汝入 先約寤寐次約生。滅法喻雖二俱破境生。皆互有互亡也。次破根生。意根無相。約寤寐顯寤能思察。寐則成夢。知是意根。今破寤寐自是身之開合非於意根。列子云。其寤也形開。其寐也形交。交即合也。莊子亦云其寐也畜交其覺也形開意云。寤寐無體。自隨於身。非是意根。應知意根畢竟叵得。若從空生。
【現代漢語翻譯】 現代漢語譯本 勞相：二約塵辨無。
因於生滅兩種虛妄的塵境，聚集知覺于其中（集知居中）。吸取聚集內在的塵境（吸撮內塵）。（集：聚集也。中：猶內也。吸撮：皆取也。）由生滅的境界，引發聚集內在的覺知性。這種覺知，常常取用生滅之境，在內心分別。不同於前面的五根向外照見境界，所以名為內塵。因為意根向內攀緣而不向外攀緣的緣故。就是前面所說的聚集緣于內而搖動。
見聞逆流，不能流及於地，名為覺知性。這種覺知性，離開了睡醒和生滅這兩種塵境，畢竟沒有自體。（揀異前五也。逆流：猶返緣也。地：處也。）前面的五根只是順著外境，不能反過來攀緣內塵，所以說這個內塵是攀緣不到的地方。這個攀緣不到的地方，只有意根才能契合。就是這個契合的地方，是意知根。（二破成無相二。一標無生。）
阿難（Ananda，佛陀的十大弟子之一）：應當知道，這樣的覺知之根不是從睡醒時才有的，也不是從生滅中產生的，不是從根中生出的，也不是從空中產生的。（二破生處。）
為什麼這樣說呢？如果（覺知之根）是從睡醒時才有的，那麼睡著時就應該隨之消滅，用什麼來作為睡眠呢？必定是出生時才有，滅去時就一同消失，讓誰來承受滅亡呢？如果（覺知之根）是從滅去時才有的，那麼出生時就應該滅亡而沒有，誰來知道出生呢？如果（覺知之根）是從根中生出的，那麼睡醒和睡眠兩種狀態隨著身體的開合而變化，離開了這兩種狀態，這個覺知就如同空中的花朵，畢竟沒有自性。如果（覺知之根）是從空中產生的，那自然是空中的知覺，和你的入處有什麼關係呢？（先約寤寐次約生。滅法喻雖二俱破境生。皆互有互亡也。次破根生。意根無相。約寤寐顯寤能思察。寐則成夢。知是意根。今破寤寐自是身之開合非於意根。列子云。其寤也形開。其寐也形交。交即合也。莊子亦云其寐也畜交其覺也形開意云。寤寐無體。自隨於身。非是意根。應知意根畢竟叵得。若從空生。）
【English Translation】 English version Labor phase: The second agreement is that dust distinguishes nothing.
Due to the two kinds of deluded dusts of arising and ceasing, the gathering of awareness dwells within (Ji Zhi Ju Zhong). It absorbs and gathers the inner dusts (Xi Cuo Nei Chen). (Ji: gathering. Zhong: like inner. Xi Cuo: all taking.) From the realm of arising and ceasing, it evokes and gathers the inner nature of awareness. This awareness constantly takes arising and ceasing, distinguishing within. It is not the same as the previous five senses illuminating external realms, therefore it is called inner dust. Because the mind-root inwardly clings and does not cling outwardly. It is the gathering of conditions within that shakes, as mentioned earlier.
Seeing and hearing flow against the stream, not reaching the ground, is called the nature of awareness. This nature of awareness, apart from the two dusts of waking and sleeping, arising and ceasing, ultimately has no substance. (Distinguishing from the previous five. Flowing against the stream: like returning to cling. Ground: place.) The previous five senses only follow external realms, unable to return to cling to inner dust, therefore this inner dust is said to be a place unreachable. This unreachable place is only united by the mind-root. This united place is the mind-knowing root. (Second, breaking the formation of no-form, two. First, marking no-arising.)
Ananda (one of the ten great disciples of the Buddha): You should know that such a root of awareness does not come from waking, nor does it arise from arising and ceasing, it does not come out from the root, nor does it arise from emptiness. (Second, breaking the place of arising.)
Why is this so? If it comes from waking, then sleep should cease with it. What would be used for sleep? It must exist when born, and when ceasing, it disappears together. Who would receive the cessation? If it arises from cessation, then birth should cease and be nonexistent. Who would know the birth? If it comes out from the root, then the two states of waking and sleeping change with the opening and closing of the body. Apart from these two states, this awareness is like flowers in the sky, ultimately without self-nature. If it arises from emptiness, then it is naturally awareness from emptiness. What does it have to do with your entrance? (First, about waking and sleeping, then about arising. Although the metaphors of cessation are both breaking the arising of realms, they mutually exist and mutually perish. Second, breaking the arising from the root. The mind-root has no form. About waking and sleeping, it shows that waking can think and discern, while sleeping becomes dreams. Knowing this is the mind-root. Now breaking waking and sleeping, it is the opening and closing of the body, not from the mind-root. Liezi said, 'When waking, the form opens. When sleeping, the form intersects.' Intersecting means joining. Zhuangzi also said, 'When sleeping, it is animalistic joining, when waking, the form opens.' Meaning that waking and sleeping have no substance, they naturally follow the body, not the mind-root. You should know that the mind-root is ultimately unattainable. If it arises from emptiness.)
故為不可 三結成虛妄。
是故當知。意入處妄。本非因緣非自然性 三破十二處。此則正破境也。文二。一總徴。
複次阿難。云何十二處本如來藏妙真如性 前已總標。今別徴起以顯藏性 二別破六。一眼色處三。一舉事以徴。
阿難。汝且觀此祇陀樹林及諸泉池。于意云何。此等為是色生眼見。眼生色相 處以生門為義。六根六境是識生處。根已前破。今正破境。然亦以根相對而破。故雙問色生眼生等也 二隨計牒破。
阿難。若複眼根生色相者。見空非色。色性應銷。銷則顯發一切都無。色相既無。誰明空質。空亦如是 破根生境也。初二句牒。見空非色下破境有色空。今以色空相對而破。此破色也。若見空時則無有色。根既生色。名為色性。應合銷亡。能生既亡。所生何有。故云顯發一切都無。此則空現色銷也。色相下有二義。一空不自顯。由色所顯。今既無色。從誰顯空。又能生根同是色法。色相既亡。根亦隨滅。根既已滅復欲將何以了空質。此則空無色顯也。空亦如是者。例破生空也。行相如色。
若複色塵生眼見者。觀空非色。見即銷亡亡則都無。誰明空色 破境生根也。初二句牒。觀空下破。此亦色空相對而破。此破色也。色既生根。觀空之時色已銷滅。從誰生根
【現代漢語翻譯】 故此不可成立，因為三界（欲界、色界、無色界）的執著都是虛妄不實的。
因此應當明白，意根和法塵的相互作用是虛妄的。它們原本不是因緣和合所生，也不是自然而有的。這裡破斥十二處（六根六塵），這是直接破斥外境。分為兩部分：一是總的提問。
阿難，再問你，這十二處（六根六塵）如何原本就是如來藏（Tathagatagarbha）中妙真如性（wonderful true nature）所顯現的呢？前面已經總的標示，現在分別提出來，以顯示如來藏的體性。分為兩部分：一是眼根和色塵。
阿難，你且觀察這祇陀（Jeta）樹林以及各種泉水池塘，你認為，這些是色塵產生眼識，還是眼根產生色相呢？處，以生門為義，六根六塵是意識產生的地方。根（六根）前面已經破斥過，現在正式破斥塵（六塵）。然而也以根相對來破斥，所以同時問色生眼生等。
阿難，如果說是眼根產生色相，那麼當眼根見空的時候，就沒有色塵了，那麼色性就應該消失。色性消失，那麼顯現出來的一切就都沒有了。色相既然沒有了，誰來證明空的體性呢？空也是同樣的道理。 這是破斥根生境。前兩句是重複提問。『見空非色』以下是破斥境有色空。現在以色空相對來破斥。這是破斥色塵。如果見空的時候就沒有色塵，根既然生色，名為色性，就應該消失。能生的既然消失，所生的又怎麼會有呢？所以說顯發一切都無，這是空現色銷。色相以下有兩種含義：一是空不能自己顯現，由色塵所顯現。現在既然沒有色塵，從誰來顯現空呢？二是能生之根（眼根）同樣是色法，色相既然消失，根也隨著滅亡。根既然已經滅亡，又用什麼來了解空的體性呢？這是空無色顯。空也是同樣的道理，行相和色塵一樣。
如果說是色塵產生眼見，那麼當觀看空的時候，就沒有色塵了，那麼眼見就應該消失，眼見消失，那麼一切就都沒有了，誰來證明空和色呢？ 這是破斥境生根。前兩句是重複提問。『觀空下破』以下是破斥。這也是色空相對來破斥。這是破斥色塵。色塵既然生根，觀看空的時候色塵已經消失，從誰來生根呢？
【English Translation】 Therefore, this cannot be established, because the attachments to the Three Realms (Desire Realm, Form Realm, Formless Realm) are all false and unreal.
Therefore, it should be understood that the interaction between the mind and the objects of mind is illusory. They were originally neither produced by causes and conditions nor naturally existing. This refutes the Twelve Entrances (six sense organs and six sense objects), which is a direct refutation of the external environment. It is divided into two parts: first, a general question.
Furthermore, Ananda, how are the Twelve Entrances (six sense organs and six sense objects) originally manifestations of the wonderful true nature (wonderful true nature) in the Tathagatagarbha (Tathagatagarbha)? The general indication has already been given, and now they are specifically raised to reveal the nature of the Tathagatagarbha. Divided into two parts: one is the eye organ and the color object.
Ananda, observe this Jeta Grove (Jeta) and the various springs and ponds. What do you think? Are these color objects producing eye consciousness, or are eye organs producing color appearances? 'Entrance' is defined by the gate of production. The six sense organs and six sense objects are the places where consciousness arises. The organs (six sense organs) have already been refuted, and now the objects (six sense objects) are formally refuted. However, they are also refuted in relation to the organs, so the questions of color arising from the eye and the eye arising from color are asked simultaneously.
Ananda, if the eye organ produces color appearances, then when the eye organ sees emptiness, there is no color object, then the nature of color should disappear. If the nature of color disappears, then everything that appears will be gone. Since color appearances are gone, who will prove the nature of emptiness? Emptiness is the same principle. This is refuting the organ producing the object. The first two sentences are repeating the question. 'Seeing emptiness is not color' below is refuting the existence of color and emptiness in the object. Now it is refuted in relation to color and emptiness. This is refuting the color object. If there is no color when seeing emptiness, and since the organ produces color, it is called the nature of color, it should disappear. Since what produces disappears, how can what is produced exist? Therefore, it is said that everything that appears is gone, which is the appearance of emptiness and the disappearance of color. There are two meanings below the color appearance: one is that emptiness cannot appear by itself, but is manifested by the color object. Now that there is no color object, from whom will emptiness be manifested? Second, the organ that produces (eye organ) is also a color phenomenon. Since the color appearance disappears, the organ also disappears with it. Since the organ has disappeared, what will be used to understand the nature of emptiness? This is the manifestation of emptiness without color. Emptiness is the same principle, the behavior is the same as the color object.
If the color object produces eye seeing, then when viewing emptiness, there is no color object, then eye seeing should disappear, and if eye seeing disappears, then everything will be gone, who will prove emptiness and color? This is refuting the object producing the organ. The first two sentences are repeating the question. 'Viewing emptiness below refutes' below. This is also refuting in relation to color and emptiness. This is refuting the color object. Since the color object produces the organ, and the color object has disappeared when viewing emptiness, from whom will the organ be produced?
而了于空。又色能顯空。見空之時色已銷滅。從誰顯空。下色之一字。義含空能生見。例色應知。單破雙結。妙盡譯旨 三結示虛妄。
是故當知。見與見空俱無處所。即色與見二處虛妄。本非因緣非自然性 無處所者無生處也。余文可見 二耳聲處三。一舉事以徴。
阿難。汝更聽此祇陀園中食辦擊鼓眾集撞鐘鐘鼓音聲前後相續。于意云何。此等為是聲來耳邊。耳往聲處 此約耳聽鐘鼓二音。以破根境往來之相也。若知二俱虛妄。何往何來 二隨計牒破。
阿難。若復此聲來於耳邊。如我乞食室羅筏城。在祇陀林則無有我。此聲必來阿難耳處。目連迦葉應不俱聞。何況其中一千二百五十沙門。一聞鐘聲同來食處 破聲來耳處也。初二句牒。如我下破。初舉喻。佛音聲也。城耳根也。林鐘鼓也。此聲下例破。聲既來汝耳邊。此聲已離鐘鼓。只合汝自獨聞。不合他人亦聽。今且不爾。一切皆聞。應知聲無來往。
若復汝耳往彼聲邊。如我歸住祇陀林中。在室羅城則無有我。汝聞鼓聲。其耳已往擊鼓之處。鐘聲齊出。應不俱聞。何況其中象馬牛羊種種音響 破耳往聲處也。初二句牒。如我下破。初舉喻。佛喻耳根。祇園喻鼓。城喻阿難。汝聞下例破。耳根既往鼓處。阿難應闕耳根。鐘聲與鼓齊鳴
【現代漢語翻譯】 現代漢語譯本 而執著于空。並且色也能顯現空。當見到空的時候，色已經消滅了，那麼由誰來顯現空呢？下文的『色』字，其含義包含空能產生見解。類似的道理，對於色也應該瞭解。這是單獨破斥，然後雙重總結，精妙地窮盡了翻譯的宗旨。 三、總結並揭示虛妄。 因此應當知道，見與見空都沒有固定的處所。即色與見這兩個處所都是虛妄的，本來就不是因緣和合，也不是自然而然產生的。 『無處所』指的是沒有產生的地方。其餘的文字可以自己理解。 二、耳與聲的處所（的討論）。一、先提出事例來引發疑問。 阿難（Ananda，佛陀的十大弟子之一）。你再聽聽這祇陀園（Jetavana，又稱祇樹給孤獨園）中，爲了準備齋飯而敲擊的鼓聲，聚集大眾而撞擊的鐘聲，鐘聲和鼓聲前後相續。你認為如何？這些聲音是來到你的耳邊，還是你的耳朵去到聲音那裡呢？ 這是藉由耳朵聽鐘鼓兩種聲音，來破除根與境相互往來之相。如果知道兩者都是虛妄的，又何來往來呢？ 二、隨著（阿難的）推測，逐一駁斥。 阿難（Ananda，佛陀的十大弟子之一），如果這些聲音來到你的耳邊，就像我在室羅筏城（Sravasti，古印度城市）乞食，（如果）在祇陀林（Jetavana，又稱祇樹給孤獨園）就沒有我一樣。這個聲音必定來到阿難（Ananda，佛陀的十大弟子之一）你的耳朵這裡，那麼目連（Maudgalyayana，佛陀十大弟子之一）和迦葉（Kasyapa，佛陀十大弟子之一）就不應該一起聽到。更何況其中一千二百五十位沙門（Sramana，佛教出家修行者），（他們）一聽到鐘聲就一同來到吃飯的地方。 這是破斥聲音來到耳朵處。前兩句是重複（阿難的觀點），『如我下』開始破斥。先舉例子，佛陀的聲音（作比喻）。城（比喻）耳根，林（比喻）鐘鼓。『此聲下』用類比來破斥。聲音既然來到你的耳邊，這個聲音就已經離開了鐘鼓，只應該你獨自聽到，不應該其他人也聽到。但現在不是這樣，所有人都聽到了。應該知道聲音沒有來往。 如果你的耳朵去到聲音那裡，就像我回到住在祇陀林（Jetavana，又稱祇樹給孤獨園）中，（如果）在室羅筏城（Sravasti，古印度城市）就沒有我一樣。你聽到鼓聲，你的耳朵已經去到敲鼓的地方，鐘聲同時發出，（你的耳朵）應該不能同時聽到（鐘聲）。更何況其中還有大象、馬、牛、羊各種各樣的聲音。 這是破斥耳朵去到聲音處。前兩句是重複（阿難的觀點），『如我下』開始破斥。先舉例子，佛陀（比喻）耳根，祇園（比喻）鼓，城（比喻）阿難（Ananda，佛陀的十大弟子之一）。『汝聞下』用類比來破斥。耳朵既然去到鼓的地方，阿難（Ananda，佛陀的十大弟子之一）就應該缺少耳根，鐘聲與鼓聲同時鳴響 English version And clinging to emptiness. Moreover, form can reveal emptiness. When emptiness is seen, form has already vanished. From whom, then, is emptiness revealed? The word 'form' below implies that emptiness can generate perception. The same principle should be understood for form. This is a single refutation followed by a double conclusion, exquisitely exhausting the essence of the translation. Three, concluding and revealing illusion. Therefore, it should be known that neither seeing nor seeing emptiness has a fixed location. That is, both form and seeing are illusory places, originally neither caused by conditions nor naturally arising. 'No location' means there is no place of origin. The remaining text can be understood on your own. Two, the location of ear and sound (discussion). One, first raise an example to elicit questions. Ananda (one of the Buddha's ten great disciples). Listen again to the drum being struck in Jeta Grove (also known as Jetavana Anathapindika's Park) to prepare the meal, and the bell being struck to gather the assembly, the sounds of the bell and drum following one after another. What do you think? Do these sounds come to your ear, or does your ear go to the sounds? This uses the hearing of the two sounds of the bell and drum to refute the appearance of the root and object going back and forth. If it is known that both are illusory, where is there coming and going? Two, refute one by one following (Ananda's) speculation. Ananda (one of the Buddha's ten great disciples), if these sounds come to your ear, just as when I beg for food in Sravasti (ancient Indian city), (if I am) in Jeta Grove (also known as Jetavana Anathapindika's Park), then I am not there. This sound must come to your ear, Ananda (one of the Buddha's ten great disciples), then Maudgalyayana (one of the Buddha's ten great disciples) and Kasyapa (one of the Buddha's ten great disciples) should not hear it together. How much more so the one thousand two hundred and fifty Sramanas (Buddhist renunciates), (who) all come to the place of eating upon hearing the bell. This is refuting the sound coming to the ear. The first two sentences repeat (Ananda's point of view), 'as I below' begins the refutation. First give an example, the Buddha's voice (as a metaphor). The city (metaphor) is the ear root, the grove (metaphor) is the bell and drum. 'This sound below' uses analogy to refute. Since the sound comes to your ear, this sound has already left the bell and drum, and only you should hear it alone, others should not hear it as well. But this is not the case, everyone hears it. It should be known that sound has no coming and going. If your ear goes to the sound, just as when I return to live in Jeta Grove (also known as Jetavana Anathapindika's Park), (if I am) in Sravasti (ancient Indian city), then I am not there. You hear the drum sound, your ear has already gone to the place where the drum is struck, the bell sounds at the same time, (your ear) should not be able to hear (the bell sound) at the same time. How much more so the various sounds of elephants, horses, cattle, and sheep. This is refuting the ear going to the sound. The first two sentences repeat (Ananda's point of view), 'as I below' begins the refutation. First give an example, the Buddha (metaphor) is the ear root, Jeta Grove (metaphor) is the drum, the city (metaphor) is Ananda (one of the Buddha's ten great disciples). 'You hear below' uses analogy to refute. Since the ear has gone to the place of the drum, Ananda (one of the Buddha's ten great disciples) should be missing the ear root, the bell and drum sound at the same time
【English Translation】 And clinging to emptiness. Moreover, form can reveal emptiness. When emptiness is seen, form has already vanished. From whom, then, is emptiness revealed? The word 'form' below implies that emptiness can generate perception. The same principle should be understood for form. This is a single refutation followed by a double conclusion, exquisitely exhausting the essence of the translation. Three, concluding and revealing illusion. Therefore, it should be known that neither seeing nor seeing emptiness has a fixed location. That is, both form and seeing are illusory places, originally neither caused by conditions nor naturally arising. 'No location' means there is no place of origin. The remaining text can be understood on your own. Two, the location of ear and sound (discussion). One, first raise an example to elicit questions. Ananda (one of the Buddha's ten great disciples). Listen again to the drum being struck in Jeta Grove (also known as Jetavana Anathapindika's Park) to prepare the meal, and the bell being struck to gather the assembly, the sounds of the bell and drum following one after another. What do you think? Do these sounds come to your ear, or does your ear go to the sounds? This uses the hearing of the two sounds of the bell and drum to refute the appearance of the root and object going back and forth. If it is known that both are illusory, where is there coming and going? Two, refute one by one following (Ananda's) speculation. Ananda (one of the Buddha's ten great disciples), if these sounds come to your ear, just as when I beg for food in Sravasti (ancient Indian city), (if I am) in Jeta Grove (also known as Jetavana Anathapindika's Park), then I am not there. This sound must come to your ear, Ananda (one of the Buddha's ten great disciples), then Maudgalyayana (one of the Buddha's ten great disciples) and Kasyapa (one of the Buddha's ten great disciples) should not hear it together. How much more so the one thousand two hundred and fifty Sramanas (Buddhist renunciates), (who) all come to the place of eating upon hearing the bell. This is refuting the sound coming to the ear. The first two sentences repeat (Ananda's point of view), 'as I below' begins the refutation. First give an example, the Buddha's voice (as a metaphor). The city (metaphor) is the ear root, the grove (metaphor) is the bell and drum. 'This sound below' uses analogy to refute. Since the sound comes to your ear, this sound has already left the bell and drum, and only you should hear it alone, others should not hear it as well. But this is not the case, everyone hears it. It should be known that sound has no coming and going. If your ear goes to the sound, just as when I return to live in Jeta Grove (also known as Jetavana Anathapindika's Park), (if I am) in Sravasti (ancient Indian city), then I am not there. You hear the drum sound, your ear has already gone to the place where the drum is struck, the bell sounds at the same time, (your ear) should not be able to hear (the bell sound) at the same time. How much more so the various sounds of elephants, horses, cattle, and sheep. This is refuting the ear going to the sound. The first two sentences repeat (Ananda's point of view), 'as I below' begins the refutation. First give an example, the Buddha (metaphor) is the ear root, Jeta Grove (metaphor) is the drum, the city (metaphor) is Ananda (one of the Buddha's ten great disciples). 'You hear below' uses analogy to refute. Since the ear has gone to the place of the drum, Ananda (one of the Buddha's ten great disciples) should be missing the ear root, the bell and drum sound at the same time
。不合更聞鐘響。況餘聲耶。
若無來往。亦復無聞 雙結不成聞義也 三結示虛妄。
是故當知。聽與音聲俱無處所。即聽與聲二處虛妄。本非因緣非自然性 三鼻香處三。一舉事以徴。
阿難。汝又嗅此爐中旃檀。此香若復然於一銖。室羅筏城四十里內。同時聞氣。于意云何。此香為復生旃檀木。生於汝鼻。為生於空 此中但問境之生處。不同前文根境對破 二隨計牒破。
阿難。若復此香生於汝鼻。稱鼻所生當從鼻出。鼻非栴檀。云何鼻中有旃檀氣。稱汝聞香當於鼻入。鼻中出香。說聞非義 破根生也。初牒。稱鼻下正破。稱汝下縱破。設許汝鼻能生於香。生義雖成聞義不立。以但能出香。不從外入與鼻合故。
若生於空。空性常恒香應常在。何藉爐中爇此枯木 破空生也。空性常住應常有香。若常有香。何須燒木方聞香氣。
若生於木。則此香質因爇成煙。若鼻得聞。合蒙煙氣。其煙騰空未及遙遠。四十里內云何已聞 破木生也。此約所見煙相粗顯而破。不論其氣。若以煙表。實謂未通。故云其煙騰空未及遙遠也。煙猶在近。聞已遠通。故知其香不從木發 三結示虛妄。
是故當知。香鼻與聞俱無處所。即嗅與香二處虛妄。本非因緣非自然性 四舌味處三。一舉
【現代漢語翻譯】 現代漢語譯本：不合時宜地再聽到鐘聲，更何況是其他的聲音呢？
如果沒有來和去，也就沒有聽聞。雙重否定是爲了說明沒有聽聞的意義。三重否定是爲了揭示虛妄。
因此應當知道，聽覺和聲音都沒有固定的處所。聽覺和聲音這兩個處所都是虛妄的，它們既不是因緣和合而生，也不是自然而有的。
阿難（Ananda，佛陀的十大弟子之一），你又聞這爐中的旃檀（Chandana，一種名貴的香木）香。這香如果只燃燒一銖（zhu，古代的計量單位），室羅筏城（Śrāvastī，古印度城市）四十里內都能同時聞到氣味。你認為如何？這香是生於旃檀木，生於你的鼻子，還是生於空中？這裡只是問香的生處，不同於前文對根和境的對破。
阿難，如果這香生於你的鼻子，按照從鼻子所生的說法，應當從鼻子出來。鼻子不是旃檀，怎麼會有旃檀的氣味在鼻子中呢？按照你聞到香的說法，應當從鼻子進入。從鼻子中出香，說聞香就沒有道理了。這是破斥香從根生的說法。先是提出假設，然後正式破斥。即使假設你的鼻子能生出香，生出的意義成立，但聞的意義卻不成立。因為只能出香，不能從外面進入與鼻子結合。
如果生於空中，空的性質是恒常不變的，香也應該常在。何必藉助於在爐中燃燒這枯木呢？這是破斥香從空生的說法。空的性質是恒常存在的，香也應該常有。如果常有香，何須燃燒木頭才能聞到香氣呢？
如果生於木頭，那麼這香的本質是因為燃燒而變成煙。如果鼻子能聞到，就應該被煙氣所矇蔽。那煙騰空而起，還沒來得及飄到遠處，四十里內怎麼就已經聞到了呢？這是破斥香從木生的說法。這裡是根據所見的煙相粗略地進行破斥，沒有討論香氣。如果用煙來表示，實際上是說還沒有通達。所以說煙騰空而起，還沒來得及飄到遠處。煙還在近處，而聞香已經傳到遠處。所以知道香不是從木頭發出的。
因此應當知道，香、鼻子和聞香都沒有固定的處所。嗅覺和香這兩個處所都是虛妄的，它們既不是因緣和合而生，也不是自然而有的。
舌頭品嚐味道的處所，分為三個部分。首先是舉例來徵詢。
【English Translation】 English version: It is inappropriate to hear the sound of the bell again, let alone other sounds?
If there is no coming and going, there is also no hearing. Double negation is to explain the meaning of no hearing. Triple negation is to reveal illusion.
Therefore, it should be known that hearing and sound have no fixed place. The two places of hearing and sound are both illusory, and they are neither born from causes and conditions nor natural.
Ananda (one of the ten major disciples of the Buddha), you smell the sandalwood (Chandana, a precious fragrant wood) in this furnace again. If this fragrance is burned only a zhu (an ancient unit of measurement), everyone within forty li (ancient Chinese unit of distance) of Śrāvastī (an ancient Indian city) will smell it at the same time. What do you think? Is this fragrance born from sandalwood, born from your nose, or born from the air? Here, it only asks where the fragrance is born, which is different from the previous refutation of the root and the object.
Ananda, if this fragrance is born from your nose, according to the saying that it is born from the nose, it should come out of the nose. The nose is not sandalwood, so how can there be the smell of sandalwood in the nose? According to your saying that you smell the fragrance, it should enter from the nose. If the fragrance comes out of the nose, it is unreasonable to say that you smell the fragrance. This is to refute the saying that fragrance is born from the root. First, a hypothesis is put forward, and then it is formally refuted. Even if we assume that your nose can produce fragrance, the meaning of producing is established, but the meaning of smelling is not established. Because it can only produce fragrance, it cannot enter from the outside and combine with the nose.
If it is born from the air, the nature of the air is constant, and the fragrance should always be there. Why bother burning this dry wood in the furnace? This is to refute the saying that fragrance is born from the air. The nature of the air is constant, and the fragrance should always be there. If there is always fragrance, why burn wood to smell the fragrance?
If it is born from wood, then the essence of this fragrance is transformed into smoke by burning. If the nose can smell it, it should be obscured by the smoke. The smoke rises into the air and has not yet drifted far away, so how can it be smelled within forty li? This is to refute the saying that fragrance is born from wood. Here, the refutation is based on the rough appearance of the smoke, without discussing the fragrance. If smoke is used to represent it, it actually means that it has not yet been understood. Therefore, it is said that the smoke rises into the air and has not yet drifted far away. The smoke is still nearby, but the smell of fragrance has already spread far away. Therefore, it is known that the fragrance does not come from the wood.
Therefore, it should be known that fragrance, the nose, and smelling fragrance have no fixed place. The two places of smell and fragrance are both illusory, and they are neither born from causes and conditions nor natural.
The place where the tongue tastes flavors is divided into three parts. The first is to raise an example to inquire.
事以徴。
阿難。汝常二時眾中持缽。其間或遇酥酪醍醐名為上味。于意云何。此味為復生于空中。生於舌中。為生食中 二隨計牒破。
阿難。若復此味生於汝舌。在汝口中只有一舌。其舌爾時已成酥味。遇黑石蜜應不推移。若不變移不名知味。若變移者舌非多體。云何多味一舌之知 破根生也。初標。在汝下五破。一舌不知多味也。若以味從舌。味應無別也。若不下縱破。設若汝許味不別者。味既不分。何成知味。若變下破味變舌應多體也。初二句反破。后二句結破。此則以舌從味。舌便成多。今汝不然。故云云何多味一舌之知。
若生於食。食非有識。云何自知又食自知即同他食。何預于汝名味之知 破境生也。初三句正破。味若生食應不假根。無根別食焉能成味。若成味者食須有識。若無識者云何自知。又食下縱破。設許食自能知。即同他人嘗味。何關汝舌之知。
若生於空。汝啖虛空當作何味。必其虛空若作鹹味。既咸汝舌。亦咸汝面。則此界人同於海魚。既常受咸。了不知淡。若不識淡亦不覺咸。必無所知云何名味 破空生也。初三句牒計審味。必其下正破。初四句身面俱咸。后二句咸同海旋。若俱咸者海魚無異。既常下縱破。初四句互奪兩亡。縱汝常受于咸。畢竟不能如淡。
若無淡味。何顯于咸。淡之與咸俱不安立。必無下二句結非知味。鹹淡既不能分。不可說名知味 三結示虛妄。
是故當知。味舌與嘗俱無處所。即嘗與味二俱虛妄。本非因緣非自然性 五身觸處三。一舉事以徴。
阿難。汝常晨朝以手摩頭。于意云何。此摩所知誰為能觸。能為在手。為覆在頭 按摩之法常式皆然。故摩頭也。此徴能觸在頭在手。二俱有過。如下破之 二隨計牒破。
若在於手。頭則無知。云何成觸。若在於頭。手則無用。云何名觸 互有互亡破也。根境相顯觸乃得成。一有一無。故不名觸。
若各各有。則汝阿難應有二身 各存兩質破也。頭手各有。則有二知。二知便成二阿難體。何體為汝。
若頭與手一觸所生。則手與頭當為一體。若一體者觸則無成 共成一體破也。初四句正破。若頭與手共生一觸。遂令二種合為一體。設許一體。觸自不成。此結破也。
若二體者觸誰為在。在能非所。在所非能。不應虛空與汝成觸 破轉救也。初二句牒救總徴。若汝救云。所生雖一。能生自二。云何令我頭手不異者。此則一體之觸為在何處。故云觸誰為在。在能下二句推同前破。前云若在於手頭則無用等。不應下破空生也。有形之法尚不能生。豈況空無而能成觸 三結
【現代漢語翻譯】 現代漢語譯本： 若沒有淡的味道，如何能顯現出鹹味呢？淡和咸都不能單獨成立。必定沒有下面兩句所說的認知味道。咸和淡既然不能區分，就不能說成是知味。 三、總結說明虛妄。 因此應當知道，味道、舌頭和嘗味這三者都沒有固定的處所。即嘗味和味道二者都是虛妄的，既不是因緣和合所生，也不是自然而有的。 五、身體接觸之處的三種情況。一、舉例來驗證。 阿難（Ananda，佛陀的十大弟子之一），你經常在早晨用手摩擦頭部，你認為怎麼樣？這摩擦所產生的知覺，誰是能觸者？能觸是在手上，還是在頭上？ 這是通常的做法，所以摩擦頭部。這是爲了驗證能觸是在頭上還是在手上，兩者都有過失，如下面破斥。 二、隨順計度進行破斥。 如果在手上，頭就沒有知覺，怎麼能形成觸覺？如果在頭上，手就沒有作用，怎麼能稱為觸覺？ 這是互相有無的破斥。根和境相互顯現，觸才能成立。一個有，一個無，所以不能稱為觸。 如果各自都有，那麼你阿難應該有兩個身體。 這是各自存在兩種實體的破斥。頭和手各自有知覺，那麼就有兩種知覺，兩種知覺就成了兩個阿難的身體。哪個身體才是你呢？ 如果頭和手共同產生一個觸覺，那麼手和頭應當成為一體。如果是一體，觸覺就不能成立。 這是共同成為一體的破斥。前四句是正面破斥。如果頭和手共同產生一個觸覺，就使得兩種東西合為一體。假設允許成為一體，觸覺自身就不能成立。這是總結破斥。 如果存在兩個實體，觸覺存在於誰那裡？存在於能觸者，就不是所觸者；存在於所觸者，就不是能觸者。不應該虛空與你形成觸覺。 這是破斥轉而求救的情況。前兩句是針對求救的總的驗證。如果你辯解說，所產生的觸覺雖然是一個，能產生觸覺的頭和手各自是兩個，怎麼能說我的頭和手沒有區別呢？那麼這一體之觸存在於何處呢？所以說觸覺存在於誰那裡。存在於能觸者以下兩句，與前面的破斥相同。前面說如果在手上，頭就沒有作用等等。不應該以下是破斥虛空產生觸覺。有形之法尚且不能產生觸覺，何況是空無而能形成觸覺呢？ 三、總結。
【English Translation】 English version: If there is no bland taste, how can the salty taste be manifested? Blandness and saltiness cannot be established independently. There will definitely be no 'knowing taste' as described in the following two sentences. Since saltiness and blandness cannot be distinguished, it cannot be said to be 'knowing taste'. 3. Concluding and showing illusion. Therefore, it should be known that taste, tongue, and the act of tasting have no fixed location. That is, tasting and taste are both illusory, neither arising from conditions nor being of natural existence. 5. Three situations regarding the place of bodily contact. 1. Citing an example for verification. Ananda (one of the Buddha's ten great disciples), you often rub your head with your hand in the morning. What do you think about this? Regarding the sensation produced by this rubbing, who is the toucher? Is the toucher on the hand, or on the head? This is a common practice, hence rubbing the head. This is to verify whether the toucher is on the head or on the hand, both of which have faults, as refuted below. 2. Refuting by following the calculation. If it is on the hand, the head has no sensation, how can touch be formed? If it is on the head, the hand has no function, how can it be called touch? This is refutation by mutual presence and absence. The root and the object manifest each other, then touch can be established. One has, one does not have, so it cannot be called touch. If each exists independently, then you, Ananda, should have two bodies. This is refutation by each existing as two entities. The head and hand each have sensation, then there are two sensations, and two sensations become two bodies of Ananda. Which body is you? If the head and hand jointly produce one touch, then the hand and head should become one entity. If it is one entity, touch cannot be established. This is refutation by jointly becoming one entity. The first four sentences are direct refutation. If the head and hand jointly produce one touch, it would cause the two to merge into one entity. If it is allowed to become one entity, touch itself cannot be established. This is the concluding refutation. If there are two entities, where does the touch reside? If it resides in the toucher, it is not the touched; if it resides in the touched, it is not the toucher. It should not be that emptiness forms touch with you. This is refuting the situation of turning to rescue. The first two sentences are a general verification of the rescue. If you argue that although the touch produced is one, the head and hand that produce the touch are two, how can you say that my head and hand are not different? Then where does this touch of one entity reside? Therefore, it is said, 'Where does the touch reside?' The following two sentences, 'If it resides in the toucher,' are the same as the previous refutation. The previous said, 'If it is on the hand, the head has no function,' etc. 'It should not be' below is refuting emptiness producing touch. Even tangible phenomena cannot produce touch, let alone emptiness forming touch? 3. Conclusion.
示虛妄。
是故當知。覺觸與身俱無處所。即身與觸二俱虛妄。本非因緣非自然性 六意法處三。一舉事以徴。
阿難。汝常意中所緣善惡無記三性。產生法則。此法為復即心所生。為當離心別有方所 意中所緣。三性之法。攝一切盡。自然而然故云產生。此所緣法。即心離心二俱有過。下文即破 二隨計牒破。
阿難。若即心者法則非塵。非心所緣。云何成處 破即心也。初一句牒。次一句定。非心下破。既即是心。定非是塵。若非是塵。則不是心家所緣之境。何名法處。下破離心。
若離於心別有方所。則法自性。為知非知 牒計雙徴也。初二句牒。則法下徴。此法既離於心。更以知不知徴而破之。
知則名心。異汝非塵同他心量。即汝即心。云何汝心更二于汝 破有知也。初句奪成心量。離心之法若有知者。應名為心。異汝下更分即異以破。初二句破異。有知之法若異汝心。即同他人。異於汝心又有知故。即汝下三句破即心。初句半牒半定。后二句破。有知之法既即汝心。即應汝心之外更有汝心也。故云更二于汝。
若非知者。此塵既非色聲香味離合冷暖及虛空相。當於何在。今於色空都無表示。不應人間更有空外。心非所緣。處從誰立 破無知也。初五句定非色空。次
【現代漢語翻譯】 現代漢語譯本： 顯示虛妄。 因此應當知道，覺觸（vedanāsparśa，感受和接觸）與身體一樣，都沒有固定的處所。身體和觸覺二者都是虛妄的，它們並非由因緣和合而生，也不是自然而然產生的。 六、意法處（manāyatanadhātu，意識和法處）： 一、首先提出問題以引發思考： 阿難（Ānanda，佛陀的十大弟子之一），你通常在意識中所緣的善、惡、無記這三種性質，以及產生法則，這些法是來源於你的心，還是離開你的心而存在於其他地方呢？這裡所說的意識中所緣的三種性質的法，涵蓋了一切。因為它們自然而然地產生，所以說是『產生』。這些所緣之法，無論是來源於心還是離開心，都有過失，下面將進行破斥。 二、根據假設進行辯駁： 阿難（Ānanda），如果這些法來源於心，那麼這些法則就不是塵境（viṣaya，感官對像），也不是心所緣的對象，又怎麼能成為法處呢？ 這是破斥『來源於心』的觀點。第一句是重複假設，第二句是肯定判斷，『非心下破』是指如果這些法來源於心，那麼它們就一定不是塵境。如果不是塵境，那就不是心所緣的對象，又怎麼能稱為法處呢？下面破斥『離開心』的觀點。 如果這些法離開心而存在於其他地方，那麼這些法的自性是有知覺還是沒有知覺呢？ 這是對假設進行雙重提問。前兩句是重複假設，『則法下徴』是指如果這些法離開心，那麼就用『知』或『不知』來提問並進行破斥。 如果說有知覺，那就應該叫做『心』，它就不同於你所認為的塵境，而與他人的心量相同。如果它就是你的心，那麼你的心怎麼會變成兩個呢？ 這是破斥『有知覺』的觀點。第一句是直接否定，認為有知覺就應該叫做『心』。『異汝下更分即異以破』是指進一步區分『即』和『異』來進行破斥。前兩句是破斥『異』，如果這個有知覺的法不同於你的心，那麼它就等同於他人的心，因為不同於你的心卻有知覺。『即汝下三句破即心』是指破斥『即心』的觀點。第一句是半重複半肯定，后兩句是破斥，如果這個有知覺的法就是你的心，那麼就意味著在你的心之外還有另一個你的心，所以說『更二于汝』。 如果說沒有知覺，那麼這個塵境既不是色（rūpa，顏色和形狀）、聲（śabda，聲音）、香（gandha，氣味）、味（rasa，味道）、離合（觸感的一種，分離和結合）、冷暖（śītoṣṇa，冷和熱）以及虛空相（ākāśa-saṃjñā，空無的表象），它又在哪裡呢？現在在色和空中都無法找到它的軌跡，人間不應該還有空之外的地方。心沒有所緣，法處又從何建立呢？ 這是破斥『無知覺』的觀點。前五句是肯定它不是色、空等，接下來
【English Translation】 English version: Revealing falsehood. Therefore, it should be known that sensation and contact (vedanāsparśa, feeling and contact) have no fixed location, just like the body. Both the body and contact are illusory; they are neither born from causes and conditions nor do they arise naturally. Six, the sense-sphere of mind-objects (manāyatanadhātu, mind and objects of mind): One, first raising a question to provoke thought: Ānanda (Ānanda, one of the Buddha's ten great disciples), the three natures of good, evil, and neutral that your mind usually contemplates, as well as the laws of generation, do these dharmas originate from your mind, or do they exist elsewhere apart from your mind? The three natures of dharmas contemplated by the mind here encompass everything. Because they arise naturally, they are said to be 'generated'. These objects of contemplation, whether they originate from the mind or are separate from the mind, both have faults, which will be refuted below. Two, refuting based on assumptions: Ānanda (Ānanda), if these dharmas originate from the mind, then these laws are not sense objects (viṣaya, objects of the senses), nor are they objects contemplated by the mind. How can they then become the sense-sphere of mind-objects? This refutes the view that 'they originate from the mind'. The first sentence repeats the assumption, the second sentence is a definite judgment, and '非心下破' means that if these dharmas originate from the mind, then they must not be sense objects. If they are not sense objects, then they are not objects contemplated by the mind. How can they then be called the sense-sphere of mind-objects? Below refutes the view that 'they are separate from the mind'. If these dharmas exist elsewhere apart from the mind, then is the nature of these dharmas conscious or unconscious? This is a double question based on the assumption. The first two sentences repeat the assumption, and '則法下徴' means that if these dharmas are separate from the mind, then the question of 'conscious' or 'unconscious' is used to question and refute. If it is said to be conscious, then it should be called 'mind'. It is different from what you consider to be sense objects, and it is the same as the mind of others. If it is your mind, then how can your mind become two? This refutes the view that 'it is conscious'. The first sentence is a direct negation, stating that if it is conscious, then it should be called 'mind'. '異汝下更分即異以破' means further distinguishing 'same' and 'different' to refute. The first two sentences refute 'different'. If this conscious dharma is different from your mind, then it is the same as the mind of others, because it is different from your mind but is conscious. '即汝下三句破即心' means refuting the view that 'it is the same as the mind'. The first sentence is half repetition and half affirmation, and the last two sentences are refutation, stating that if this conscious dharma is the same as your mind, then it means that there is another your mind outside of your mind, so it is said '更二于汝'. If it is said to be unconscious, then this sense object is neither form (rūpa, color and shape), sound (śabda, sound), smell (gandha, smell), taste (rasa, taste), separation and combination (a type of tactile sensation, separation and combination), cold and warmth (śītoṣṇa, cold and heat), nor the appearance of emptiness (ākāśa-saṃjñā, the appearance of emptiness). Where is it then? Now, its trace cannot be found in either form or emptiness. There should not be a place outside of emptiness in the human world. The mind has no object of contemplation, so how can the sense-sphere of mind-objects be established? This refutes the view that 'it is unconscious'. The first five sentences affirm that it is not form, emptiness, etc., and then
一句審問何在。色空二事攝諸法盡。既非色空。今何所在。今于下二句。推無所表也。若此法塵亦色空攝。以何表示知是法塵。不應下二句破空外無成也。色空之內既無表示。不成此塵處有空外。以空無外故。心非下二句結無處義。如上推檢。法塵不有。則心無所緣之境。從何以立處耶 三結示虛妄。
是故當知。法則與心俱無處所。則意與法二俱虛妄。本非因緣非自然性 四破十八界二。一總徴。
複次阿難。云何十八界本如來藏妙真如性 梵云馱都。此云界。界是因義。根境識三互為因故。又種族義。根境識三各一種族。又眼等六種族別故 二別破六。一眼識界三。一牒計雙徴。
阿難。如汝所明。眼色為緣生於眼識。此識為復因眼所生以眼為界。因色所生以色為界 佛于小乘方便教。說諸因緣法。今明第一義諦。因緣自然皆為戲論。故此牒而徴之 二隨計牒破。
阿難。若因眼生。既無色空。無可分別。縱有汝識。欲將何用。汝見又非青黃赤白。無所表示。從何立界 破根生也。初句牒。既無下四句。無境有識何用破也。既從根生即不須境。若無其境何所分別。所緣既無。能緣何用。汝見下四句。即能生識根無體破也。若謂根生。根非青等。是不可見。復無表示。根尚不立。識從何有
【現代漢語翻譯】 現代漢語譯本：一句審問在哪裡？色和空兩種事物已經涵蓋了一切諸法。如果既不是色，也不是空，那麼它現在在哪裡呢？現在用下面兩句來推論它無所依處。如果這個法塵也被色和空所涵蓋，那麼用什麼來表示並知道它是法塵呢？不應該用下面兩句來破斥在空之外沒有成就。在色和空之內既然沒有表示，就不能成立這個塵處在空之外。因為空沒有內外之分。『心非』下面兩句總結了無處所的意義。像上面這樣推究檢查，法塵並不存在，那麼心就沒有所攀緣的境界，從何處建立處所呢？三、總結並揭示其虛妄。 因此應當知道，法則與心都沒有處所，那麼意和法二者都是虛妄的，本來就不是因緣所生，也不是自然而有的。四、破斥十八界，分為兩部分。一、總的提問。 再者，阿難（Ananda），什麼是十八界（Dhatu）的根本，如來藏（Tathagatagarbha）的妙真如性（Paramārtha-satya）？梵語『馱都』（Dhatu），這裡翻譯為『界』（Dhatu）。界是因的意思，根、境、識三者互相為因的緣故。又是種族的意思，根、境、識三者各自是一種族。又是眼等六種族有區別的緣故。二、分別破斥六界。一、眼識界，分為三部分。一、重複對方的觀點並提出疑問。 阿難（Ananda），正如你所說，眼和色為緣而產生眼識。這個識是因為眼而產生，以眼為界呢？還是因為色而產生，以色為界呢？佛在小乘的方便教法中，說諸因緣法。現在闡明第一義諦，因緣和自然都是戲論。所以這裡重複對方的觀點並提出疑問。二、隨著對方的觀點重複並破斥。 阿難（Ananda），如果是因眼而生，既然沒有色和空，就無可分別。縱然有你的識，又將有什麼用呢？你的見又不是青黃赤白等顏色，沒有什麼可以表示的，從何處建立界呢？這是破斥根生。第一句是重複對方的觀點。『既然』下面四句，是沒有境而有識有什麼用處的破斥。既然是從根生，就不需要境。如果沒有境，又分別什麼呢？所緣既然沒有，能緣又有什麼用呢？『你的見』下面四句，是能生識的根沒有實體的破斥。如果說是根生，根不是青等顏色，是不可見的，又沒有什麼可以表示的。根尚且不能成立，識從何而來呢？
【English Translation】 English version: Where is the single inquiry? The two matters of form and emptiness encompass all dharmas. If it is neither form nor emptiness, where is it now? Now, the following two sentences are used to infer that it has no place to abide. If this dharma-dust is also encompassed by form and emptiness, then what is used to indicate and know that it is dharma-dust? The following two sentences should not be used to refute that there is no accomplishment outside of emptiness. Since there is no indication within form and emptiness, it cannot be established that this dust is located outside of emptiness. Because emptiness has no inside or outside. The two sentences following 'the mind is not' summarize the meaning of having no place. As examined above, dharma-dust does not exist, then the mind has no object to cling to, from where is a place established? Three, concluding and revealing its falsity. Therefore, it should be known that the dharma and the mind have no place, then both intention and dharma are false, originally not caused by conditions, nor naturally existing. Four, refuting the eighteen realms, divided into two parts. One, a general question. Furthermore, Ananda, what is the root of the eighteen realms (Dhatu), the wondrous true nature (Paramārtha-satya) of the Tathagatagarbha? 'Dhatu' in Sanskrit, here translated as 'realm' (Dhatu). Realm means cause, because the three of root, object, and consciousness are causes for each other. It also means race, the three of root, object, and consciousness each being a race. Also, the six races such as eye are different. Two, separately refuting the six realms. One, the eye-consciousness realm, divided into three parts. One, repeating the opponent's view and raising questions. Ananda, as you have stated, eye and form are the conditions for the arising of eye-consciousness. Is this consciousness produced because of the eye, taking the eye as its realm? Or is it produced because of form, taking form as its realm? The Buddha, in the expedient teachings of the Hinayana, speaks of the laws of conditions. Now clarifying the ultimate truth, conditions and nature are all play-acting. Therefore, this repeats the opponent's view and raises questions. Two, following the opponent's view, repeating and refuting. Ananda, if it is born from the eye, since there is no form or emptiness, there is nothing to distinguish. Even if you have consciousness, what use will it be? Your seeing is not blue, yellow, red, or white, there is nothing to indicate, from where is a realm established? This is refuting the root-birth. The first sentence is repeating the opponent's view. The four sentences following 'since there is no' is a refutation of what use is there to have consciousness without an object. Since it is born from the root, there is no need for an object. If there is no object, what is there to distinguish? Since the object of clinging does not exist, what use is there for the clinger? The four sentences following 'your seeing' is a refutation of the root that produces consciousness having no substance. If it is said to be born from the root, the root is not blue or other colors, it is invisible, and there is nothing to indicate. If the root cannot be established, from where does consciousness come?
。下破境生。
若因色生。空無色時汝識應滅。云何識知是虛空性。若色變時。汝亦識其色相遷變。汝識不遷。界從何立 此色空相傾無識破也。初一句牒。空無下四句立理正破。既從色生。空現色亡。識應隨滅。誰了虛空。若色下五句據理質破也。色若遷變。汝能了變。識元不遷。既無色相。從何界立。
從變則變。界相自無。不變則恒。既從色生。應不識知虛空所在 此隨變不變非界破。初二句隨變無識破。色若變時識亦隨變。名誰為識。不變下四句不變無知破。若不隨變識則常在。元從色生。不合知空。
若兼二種眼色共生。合則中離。離則兩合。體性雜亂。云何成界 破共生也。若根境合生中界者。此識中界知不知別。故云中離。若成別者。此識中界一半合根一半合境。故云兩合。兩合若成。有雜亂過。知與不知同一界故。界義應非。或離者開義。或猶無也 三結示虛妄。
是故當知。眼色為緣生眼識界。三處都無。則眼與色及色界三。本非因緣非自然性 二耳聲界三。一牒計雙徴。
阿難。又汝所明耳聲為緣生於耳識。此識為復因耳所生以耳為界。因聲所生以聲為界 二隨計牒破。
阿難。若因耳生。動靜二相既不現前。根不成知。必無所知。知尚無成。識何形貌
【現代漢語翻譯】 現代漢語譯本：下破境生。
若因色生，空無色時汝識應滅。云何識知是虛空性？若色變時，汝亦識其色相遷變。汝識不遷，界從何立？此色空相傾無識破也。初一句牒。空無下四句立理正破。既從色生。空現色亡。識應隨滅。誰了虛空。若色下五句據理質破也。色若遷變。汝能了變。識元不遷。既無色相。從何界立。
從變則變，界相自無。不變則恒，既從色生，應不識知虛空所在。此隨變不變非界破。初二句隨變無識破。色若變時識亦隨變。名誰為識。不變下四句不變無知破。若不隨變識則常在。元從色生。不合知空。
若兼二種眼色共生，合則中離，離則兩合，體性雜亂，云何成界？破共生也。若根境合生中界者。此識中界知不知別。故云中離。若成別者。此識中界一半合根一半合境。故云兩合。兩合若成。有雜亂過。知與不知同一界故。界義應非。或離者開義。或猶無也三結示虛妄。
是故當知，眼色為緣生眼識界，三處都無，則眼與色及識三，本非因緣非自然性。二耳聲界三。一牒計雙徴。
阿難（Ananda，佛陀的十大弟子之一）。又汝所明耳聲為緣生於耳識。此識為復因耳所生以耳為界？因聲所生以聲為界？二隨計牒破。
阿難（Ananda，佛陀的十大弟子之一）。若因耳生，動靜二相既不現前，根不成知，必無所知。知尚無成，識何形貌？
【English Translation】 English version: 下破境生 (xià pò jìng shēng).
If it arises from form (色, sè), when emptiness (空, kōng) is without form, your consciousness (識, shí) should cease. How can consciousness know the nature of emptiness? If form changes, you also recognize its changing appearance. If your consciousness does not change, from where is the boundary (界, jiè) established? This refutes the establishment of a boundary when form and emptiness oppose each other without consciousness. The first sentence restates the claim. The following four sentences, starting with '空無 (kōng wú)', establish the principle and directly refute it. Since it arises from form, when emptiness appears, form disappears, and consciousness should cease accordingly. Who then understands emptiness? The following five sentences, starting with '若色 (ruò sè)', refute based on reason. If form changes, you can perceive the change. Consciousness fundamentally does not change. Since there is no form, from where is the boundary established?
If it changes with change, the boundary naturally does not exist. If it does not change, it is constant. Since it arises from form, it should not be able to know where emptiness is. This refutes the boundary based on whether it changes or not. The first two sentences refute the consciousness that changes with change. If consciousness changes with form, who is called consciousness? The following four sentences, starting with '不變 (bù biàn)', refute the lack of knowledge when it does not change. If consciousness does not change with change, then consciousness is always present. Since it originally arises from form, it should not be able to know emptiness.
If the two, eye (眼, yǎn) and form (色, sè), arise together, if they combine, they are separated in the middle; if they separate, they combine in two ways. The nature of the substance is mixed and disordered. How can a boundary be established? This refutes arising together. If the root (根, gēn) and object (境, jìng) combine to produce a middle boundary, does this consciousness in the middle boundary know or not know the difference? Therefore, it is said to be 'separated in the middle'. If it becomes separate, this consciousness in the middle boundary is half combined with the root and half combined with the object. Therefore, it is said to be 'combining in two ways'. If combining in two ways is established, there is the fault of being mixed and disordered. Knowing and not knowing are in the same boundary. Therefore, the meaning of boundary should be incorrect. Or '離 (lí)' means opening up, or it is like '無 (wú)', meaning non-existence. The three conclude by showing the falseness.
Therefore, you should know that the eye consciousness boundary arises from the condition of eye and form. If the three places are all non-existent, then the eye, form, and consciousness are fundamentally not causes and conditions, nor are they of a natural nature. Two, the ear-sound boundary, three. One, restating the claim and questioning it.
Ananda (阿難, Ānán, one of the ten principal disciples of the Buddha). Furthermore, you explain that ear (耳, ěr) and sound (聲, shēng) are the conditions for the arising of ear consciousness (耳識, ěr shí). Is this consciousness born from the ear, with the ear as the boundary? Or is it born from the sound, with the sound as the boundary? Two, following the claim and refuting it.
Ananda (阿難, Ānán, one of the ten principal disciples of the Buddha). If it arises from the ear, when the two aspects of movement and stillness are not present, the root cannot know, and there will certainly be nothing to know. If knowing is not established, what form does consciousness have?
先破根生。此勝義也。初一句牒。動靜下三句正破能生。若無前境。根自不成。由塵發知故。必無下況破所生。若實無知。根尚不立。更何有識。
若取耳聞。無動靜故聞無所成。云何耳形雜色觸塵名為識界。則耳識界。復從誰立 破浮塵也。初三句縱破。設取浮塵之耳容有聞者。若無動靜亦不成聞。云何下三句正責破也。如何將此可見浮塵雜色觸法為識之界。則耳下二句雙質二根。從何為界生耳識耶。
若生於聲。識因聲有。則不關聞。無聞則亡聲相所在 已下破境生。初句牒。識因下根境俱亡破。聲能生識。何假于聞。此亡根也。若無于根。聲亦不有。此亡境也。根境俱亡。識從誰生。
識從聲生。許聲因聞而有聲相。聞應聞識 聞聲同識破。初三句雙牒。汝謂識因聲生。又許因根有相。今聞聲時即是聞識。
不聞非界。聞則同聲 初句不聞無界破。若不聞識亦不聞聲。能聞所聞俱無界義。后一句聞識同聲破。可知。
識已被聞。誰知聞識 成所無能破也。能了之識已作句聞之境。誰為能知知此聞識。
若無知者。終如草木 無知草木破也。了別既無。草木何異。
不應聲聞雜成中界。界無中位。則內外相復從何成 破共生也。初二句正破中界。根境各生尚非。共生
豈有此理。后三句顯無根塵。對邊立中。中既不成。邊亦不立也 三結示虛妄。
是故當知。耳聲為緣生耳識界。三處都無。則耳與聲及聲界三。本非因緣非自然性 三鼻識界三。一牒計雙徴。
阿難。又汝所明鼻香為緣生於鼻識。此識為復因鼻所生以鼻為界。因香所生以香為界 隨計牒破。
阿難。若因鼻生。則汝心中以何為鼻。為取肉形雙爪之相。為取嗅知動搖之性 先破根生。此以浮塵勝義二根雙問。二俱有過。
若取肉形。肉質乃身。身知即觸。名身非鼻。名觸。即塵鼻尚無名。云何立界 破浮塵也。初句牒。次二句破。若取雙爪。此乃身攝非屬鼻根。設有所知。但名知觸不名知香。名身下二句結非香鼻。鼻尚下指無界義。此下破勝義根。
若取嗅知。又汝心中以何為知。以肉為知。則肉之知元觸非鼻 初三句牒計總問。以肉下破。浮塵是知。身自知觸。非是鼻根也。
以空為知。空則身知肉應非覺。如是則應虛空是汝。汝身非知。今日阿難應無所在 破空是知。初三句根無知覺破。如是下二句空即是身破。汝身下三句結無本體。
以香為知。知自屬香。何預于汝 破香是知。此正破也。香自有知。何關汝鼻。
若香臭氣必生汝鼻。則彼香臭二種流氣。不
【現代漢語翻譯】 豈有此理。后三句顯然說明沒有根、塵的存在。如果以對立的方式建立中道，那麼中道既然不能成立，對立的雙方也無法成立。三總結說明一切都是虛妄的。
是故應當知道，耳和聲音作為因緣產生耳識界，這三者實際上都不存在。那麼，耳、聲音以及聲界這三者，本來就不是因緣所生，也不是自然而然存在的。
阿難（Ananda，佛陀的十大弟子之一）。再者，你所說的鼻和香作為因緣產生鼻識，這個鼻識究竟是因鼻而生，以鼻為界限呢？還是因香而生，以香為界限呢？
阿難（Ananda，佛陀的十大弟子之一）。如果是因鼻而生，那麼在你心中，什麼是鼻呢？是取肉質的形狀和雙爪的形象，還是取嗅知的動搖的性質呢？
如果取肉的形狀，肉質屬於身體，身體的知覺就是觸覺，應該稱為身而不是鼻。稱為觸，就是塵，鼻尚且沒有名稱，又怎麼能建立界限呢？
如果取雙爪，這屬於身體所攝，不屬於鼻根。即使有所知覺，也只能稱為知觸，不能稱為知香。『名身』以下的二句總結說不是香鼻。『鼻尚』以下指出沒有界限的意義。以下是破斥勝義根。
如果取嗅知，那麼在你心中，什麼是知呢？如果以肉為知，那麼肉的知覺原本是觸覺，不是鼻的知覺。
如果以空為知，那麼空如果能知覺，肉體就應該沒有感覺。如果這樣，那麼虛空就是你，你的身體就沒有知覺。如果這樣，今天的阿難（Ananda，佛陀的十大弟子之一）應該無處可在了。
如果以香為知，知覺自然屬於香，與你有什麼關係呢？
如果香臭氣味必定產生於你的鼻中，那麼香臭這兩種流動的氣味，不
【English Translation】 How can this be? The last three sentences clearly show the absence of root and dust. Establishing the middle way through opposition means that if the middle way cannot be established, neither can the opposing sides. The third conclusion demonstrates that everything is illusory.
Therefore, it should be known that the ear and sound, as conditions, give rise to the ear consciousness realm. All three are actually non-existent. Then, the ear, sound, and the sound realm are fundamentally neither caused by conditions nor of a natural nature.
Ananda (one of the ten principal disciples of the Buddha). Furthermore, you stated that the nose and scent, as conditions, give rise to nose consciousness. Is this consciousness born from the nose, with the nose as its boundary? Or is it born from the scent, with the scent as its boundary?
Ananda (one of the ten principal disciples of the Buddha). If it is born from the nose, then what, in your mind, is the nose? Is it the fleshy shape and the appearance of two nostrils, or is it the nature of smelling and perceiving movement?
If you take the fleshy shape, the flesh belongs to the body, and the body's awareness is touch. It should be called the body, not the nose. If it's called touch, it's dust. The nose doesn't even have a name, so how can a boundary be established?
If you take the two nostrils, they are part of the body and do not belong to the nose root. Even if there is awareness, it can only be called awareness of touch, not awareness of scent. The two sentences following 'called the body' conclude that it is not the scent-nose. The sentences following 'the nose' point out the meaning of having no boundary. The following refutes the supreme meaning root.
If you take smelling awareness, then what, in your mind, is awareness? If you take flesh as awareness, then the flesh's awareness is originally touch, not the nose's awareness.
If you take emptiness as awareness, then if emptiness can be aware, the flesh should have no sensation. If that's the case, then emptiness is you, and your body has no awareness. If that's the case, today Ananda (one of the ten principal disciples of the Buddha) should be nowhere to be found.
If you take scent as awareness, awareness naturally belongs to scent. What does it have to do with you?
If fragrant and foul odors necessarily arise in your nose, then these two kinds of flowing odors do not
生伊蘭及栴檀木 破轉計也。初二句牒計。設汝若言非不相干由有我鼻香臭方立猶如鼻根由香故有。則彼下破。今四句質不生香破也。
二物不來。汝自嗅鼻為香為臭 嗅根何氣破。
臭則非香。香應非臭 香臭相傾破也。非無也。無不聞也。
若香臭二俱能聞者。則汝一人應有兩鼻。對我問道有二阿難。誰為汝體 俱聞二體破也。鼻若生香。必不聞臭。必若生臭應不聞香。今既俱聞鼻須有二。二鼻若立兩體還成。正為何體。
若鼻是一。香臭無二。臭既為香。香覆成臭。二性不有。界從誰立 互即雙亡破也。若汝不許鼻有二者。則香臭混然都無有別。以從一鼻之所流故。若無香臭。說何為知名生識界。
若因香生。識因香有。如眼有見不能觀眼。因香有故應不知香 此下破境生也。初句牒。識因下五句舉例奪破。眼能有見。見不觀眼。香能生識。識不知香。
知即非生。不知非識。香非知有。香界不成。識不知香。因界則非從香建立 反覆縱破也。縱許汝識能知香者。此則不合言從香生。故云知則非生。設若不能知此香臭。又何名識稱了別耶。故云不知非識。香不因根。無有香界。故云香非知有香界不成。識不了香。非可說言因香有識。
既無中間。不成內外。彼諸聞
【現代漢語翻譯】 現代漢語譯本： 『生伊蘭及栴檀木，破轉計也。』（『生伊蘭』和『栴檀木』，用來破除轉換的計較。）初二句是重複計較。假設你如果說並非不相干，因為有我的鼻子能聞香臭才成立，猶如鼻根因為有香才存在。那麼下面破斥。現在這四句是質問不生香來破斥。
『二物不來。汝自嗅鼻為香為臭，嗅根何氣破。』（香和臭這兩種東西不來，你自己聞你的鼻子，是香還是臭？嗅覺的根源是什麼氣味，用來破斥。）
『臭則非香。香應非臭，香臭相傾破也。非無也。無不聞也。』（臭就不是香，香就應該不是臭，香和臭互相傾軋，用來破斥。不是沒有，是沒有不被聞到。）
『若香臭二俱能聞者。則汝一人應有兩鼻。對我問道有二阿難。誰為汝體，俱聞二體破也。』（如果香和臭兩種都能聞到，那麼你一個人應該有兩個鼻子。對我問道，有兩個阿難，誰是你的本體？都能聞到，兩個本體，用來破斥。鼻如果生出香，必定聞不到臭。如果生出臭，應該聞不到香。現在既然都能聞到，鼻子必須有兩個。兩個鼻子如果成立，兩個本體就形成了。哪個才是真正的本體？）
『若鼻是一。香臭無二。臭既為香。香覆成臭。二性不有。界從誰立，互即雙亡破也。』（如果鼻子是一個，香和臭就沒有區別。臭既然是香，香又變成臭。兩種性質不存在，界限從哪裡建立？互相即是，雙雙消亡，用來破斥。如果你不允許鼻子有兩個，那麼香和臭就混雜在一起，完全沒有區別。因為是從一個鼻子流出來的緣故。如果沒有香和臭，說什麼為知名生識界？）
『若因香生。識因香有。如眼有見不能觀眼。因香有故應不知香，此下破境生也。』（如果因為香而生，識因為香而有。如眼睛有視覺，卻不能觀察眼睛。因為香的緣故，應該不知道香，這以下是破斥境生。）初句是重複。『識因』下五句是舉例奪破。眼睛能有視覺，視覺不能觀察眼睛。香能生識，識不能知道香。
『知即非生。不知非識。香非知有。香界不成。識不知香。因界則非從香建立，反覆縱破也。』（知道就不是生，不知道就不是識。香不是被知道而存在，香的界限不能成立。識不知道香，因為界限就不是從香建立的，這是反覆縱容的破斥。縱然允許你的識能知道香，這就不應該說是從香而生。所以說知道就不是生。假設如果不能知道這香臭，又憑什麼稱為識，稱爲了別呢？所以說不知道就不是識。香不依靠根源，就沒有香的界限。所以說香不是被知道而存在，香的界限不能成立。識不能瞭解香，不能說是因為香而有識。）
『既無中間。不成內外。彼諸聞』（既然沒有中間，就不能成立內外。那些聽聞）
【English Translation】 English version: 'Born of Eranda and Sandalwood, breaking the turning calculation.' ('Born of Eranda' and 'Sandalwood' are used to refute the calculation of transformation.) The first two sentences reiterate the calculation. Suppose you say it is not unrelated because my nose can smell fragrance and foulness, just as the root of the nose exists because of fragrance. Then the following refutes it. Now these four sentences question the non-arising of fragrance to refute it.
'The two things do not come. You smell your own nose, is it fragrant or foul? What is the smell of the root of smell, used to refute.' (The two things, fragrance and foulness, do not come. You smell your own nose, is it fragrant or foul? What is the origin of the sense of smell, what kind of smell is it, used to refute.)
'Foul is not fragrant. Fragrant should not be foul. Fragrance and foulness counteract each other, used to refute. It is not non-existence. There is nothing that is not heard.' (Foul is not fragrant, and fragrant should not be foul. Fragrance and foulness counteract each other, used to refute. It is not non-existence; it means there is nothing that is not heard.)
'If both fragrance and foulness can be smelled, then you alone should have two noses. Asking me, there are two Anandas. Which is your body? Both hearing, two bodies, used to refute.' (If both fragrance and foulness can be smelled, then you alone should have two noses. Asking me, there are two Anandas, which one is your true self? Both can hear, two selves, used to refute. If the nose produces fragrance, it certainly cannot smell foulness. If it produces foulness, it should not smell fragrance. Now that both can be smelled, the nose must have two. If two noses are established, two selves are formed. Which is the real self?)
'If the nose is one, fragrance and foulness are not two. Foul is fragrance, and fragrance becomes foul. Two natures do not exist. From whom is the boundary established? Mutual identity is double annihilation, used to refute.' (If the nose is one, fragrance and foulness are not two. Foul is fragrance, and fragrance becomes foul. If the two natures do not exist, from where is the boundary established? Mutual identity is double annihilation, used to refute. If you do not allow the nose to have two, then fragrance and foulness are mixed together, with no distinction at all, because it flows from one nose. If there is no fragrance and foulness, what is there to say about the realm of knowing names and generating consciousness?)
'If it arises from fragrance, consciousness exists because of fragrance. Like the eye having sight but not seeing the eye. Because of fragrance, one should not know fragrance, this below refutes the arising from the environment.' (If it arises from fragrance, consciousness exists because of fragrance. Like the eye having sight but not seeing the eye. Because of fragrance, one should not know fragrance, this below refutes the arising from the environment.) The first sentence is a repetition. The five sentences below 'consciousness because of' are examples of refutation. The eye can have sight, but sight cannot see the eye. Fragrance can generate consciousness, but consciousness cannot know fragrance.
'Knowing is not arising. Not knowing is not consciousness. Fragrance is not known to exist. The realm of fragrance is not established. Consciousness does not know fragrance. Because of the realm, it is not established from fragrance, repeated and permissive refutation.' (Knowing is not arising. Not knowing is not consciousness. Fragrance is not known to exist. The realm of fragrance is not established. Consciousness does not know fragrance. Because of the realm, it is not established from fragrance, this is a repeated and permissive refutation. Even if you allow your consciousness to know fragrance, it should not be said to arise from fragrance. Therefore, knowing is not arising. Suppose if one cannot know this fragrance and foulness, then what is it called consciousness, called discernment? Therefore, not knowing is not consciousness. Fragrance does not rely on the root, so there is no realm of fragrance. Therefore, fragrance is not known to exist, and the realm of fragrance cannot be established. Consciousness does not understand fragrance, so it cannot be said that consciousness exists because of fragrance.)
'Since there is no middle, neither inside nor outside is established. Those who hear'
性畢竟虛妄 總結破也。識既無生。根境不立。設有聞性皆虛妄耳 三結示虛妄。
是故當知。鼻香為緣生鼻識界。三處都無。則鼻與香及香界三。本非因緣非自然性 四舌識界三。一牒計雙徴。
阿難。又汝所明舌味為緣生於舌識。此識為復因舌所生以舌為界。因味所生以味為界 二隨計牒破。
阿難。若因舌生。則諸世間甘蔗烏梅黃連石鹽細辛薑桂都無有味。汝自嘗舌。為甜為苦 破根生也。初句牒。則諸下舉無五味以問舌根。即無味自嘗問也。
若舌性苦。誰來嘗舌。舌不自嘗。孰為知覺。舌性非苦。味自不生。云何立界 有無隨計破也。舌若有味。根已成境。孰知根者。無味之時味必境生。獨有汝根焉能生識。下破境生。
若因味生。識自為味。同於舌根應不自嘗。云何識知是味非味 引例無知破也。從味所生豈合名識。故云識自為味。設許名識。亦不自嘗。引例可見。
又一切味非一物生。味既多生。識應多體 如前五味各生一物。識必境生亦應多體。即識從於味。識即成多也。
識體若一體必味生。鹹淡甘辛和合俱生諸變異相。同爲一味應無分別。分別既無則不名識。云何複名舌味識界 若一體識必從境生。能生之境亦應一體。何分五別。分別下縱破。五味
【現代漢語翻譯】 現代漢語譯本 『性』（自性）畢竟是虛妄的，這是總結並破斥它。『識』（意識）既然沒有產生，『根』（感官）和『境』（對像）就無法成立。即使有所謂的『聞性』（聽覺），也都是虛妄的。這三段總結並揭示了虛妄的本質。
因此應當明白，以『鼻香』為緣而產生『鼻識界』（鼻識的領域），這三者都是不存在的。那麼，『鼻』（鼻根）與『香』（香塵）以及『香界』（香的領域）這三者，本來就不是因緣和合，也不是自然而生的。
阿難，再者，你所說的以『舌味』為緣而產生『舌識』（舌的意識），這個『識』（意識）究竟是因為『舌』（舌根）而產生，以『舌』為界限？還是因為『味』（味道）而產生，以『味』為界限？
阿難，如果是因為『舌』而產生，那麼世間所有的甘蔗、烏梅、黃連、石鹽、細辛、薑桂，都應該沒有味道。你自己嚐嚐你的舌頭，是甜的還是苦的？
如果『舌』的自性是苦的，誰來嘗『舌』呢？『舌』不能自己嘗自己，誰來感知呢？如果『舌』的自性不是苦的，『味』自然不會產生，又怎麼能建立界限呢？
如果是因為『味』而產生，『識』（意識）自己就是『味』（味道），和『舌根』（舌頭）一樣，應該不能自己品嚐。又怎麼能知道這是什麼味道，不是什麼味道呢？
而且，一切的『味』（味道）不是從單一的事物產生的。『味』既然是從多種事物產生的，『識』（意識）也應該有多種自體。
如果『識』（意識）的自體是一個，那麼『咸』、『淡』、『甘』、『辛』等各種味道混合在一起產生各種變異的現象，都應該成為一個味道，不應該有分別。如果分別不存在，那就不能稱為『識』（意識），又怎麼能稱為『舌味識界』（舌味意識的領域）呢？
【English Translation】 English version 『Nature』 (self-nature) is ultimately illusory; this is a summary and refutation. Since 『consciousness』 (vijnana) has no arising, 『roots』 (sense organs) and 『objects』 (sense data) cannot be established. Even if there is so-called 『hearing-nature』 (auditory sense), it is all illusory. These three sections summarize and reveal the nature of illusion.
Therefore, it should be understood that the 『nose-scent』 as a condition for the arising of the 『nose-consciousness realm』 (the realm of nose-consciousness), all three are non-existent. Then, the 『nose』 (nose-root), 『scent』 (scent-dust), and 『scent-realm』 (the realm of scent), are originally neither caused by conditions nor naturally existing.
Ananda, furthermore, regarding your statement that 『tongue-taste』 is the condition for the arising of 『tongue-consciousness』 (consciousness of the tongue), is this 『consciousness』 (vijnana) produced because of the 『tongue』 (tongue-root), with the 『tongue』 as its boundary? Or is it produced because of 『taste』 (flavor), with 『taste』 as its boundary?
Ananda, if it arises because of the 『tongue』, then all the sugarcane, dried plums, Coptis chinensis(Huanglian), rock salt, Asarum sieboldii(Xixin), ginger, and cinnamon in the world should have no taste. Try your own tongue; is it sweet or bitter?
If the nature of the 『tongue』 is bitter, who tastes the 『tongue』? The 『tongue』 cannot taste itself; who perceives it? If the nature of the 『tongue』 is not bitter, 『taste』 will naturally not arise; how can a boundary be established?
If it arises because of 『taste』, then 『consciousness』 (vijnana) itself is 『taste』 (flavor), like the 『tongue-root』 (tongue), it should not be able to taste itself. How can it know what taste it is, and what taste it is not?
Moreover, all 『tastes』 (flavors) do not arise from a single thing. Since 『taste』 arises from many things, 『consciousness』 (vijnana) should also have many entities.
If the entity of 『consciousness』 (vijnana) is one, then the various phenomena of salty, bland, sweet, and spicy flavors mixed together should become one taste, and there should be no distinction. If distinction does not exist, then it cannot be called 『consciousness』 (vijnana); how can it be called the 『tongue-taste-consciousness realm』 (the realm of tongue-taste-consciousness)?
不分。何名了別說為識耶。此則味從於識。味應無別。云何下一一句總責識體從二得名。根生境生二俱失故。
不應虛空生汝心識 破空生也。
舌味和合。即於是中元無自性。云何界生 破共生也。既從合生。自性屬誰而名界耶三結示虛妄。
是故當知。舌味為緣生舌識界。三處都無。則舌與味及舌界三。本非因緣非自然性 五身觸界三。一牒計雙徴。
阿難。又汝所明身觸為緣生於身識。此識為復因身所生以身為界。因觸所生以觸為界 二隨計牒破。
阿難。若因身生。必無合離二覺觀緣。身何所識 破根生也。觀對待也。無二所覺為相待緣。獨此身根無生識理。下破境生。
若因觸生。必無汝身。誰有非身知合離者 無身非覺破也。有身無觸尚不成知。有觸無身故非能覺。非身無身也。下根境互亡破也。
阿難。物不觸知。身知有觸 此指現道理也。物無覺觸之知。身則能覺于觸。斯理昭然。明白可見。
知身即觸。知觸即身 此下依理推破。此二句根境相即也。今汝若許觸能生識。觸則有知與身何異。應可身亦名觸觸亦名身。俱有知故。應立量云。汝之身根定觸所攝。以有知故。如所執觸。汝所執觸定身根攝。以有知故。如汝身根。斯則觸既生識。遂令相
【現代漢語翻譯】 現代漢語譯本 不分。憑什麼了別之說就成了識呢？這樣說來，味覺是從識產生的。味覺應該沒有分別才對。為什麼下一句總的責難識體是從二者得名的呢？因為根生和境生兩種說法都失去了依據。
『不應虛空生汝心識』——這是破斥從虛空產生的說法。
舌和味和合，就在這其中原本沒有自性。憑什麼說是界產生的呢？——這是破斥共同產生的說法。既然是從和合而生，自性屬於誰而稱為界呢？這是第三個結論，揭示其虛妄。
所以應當知道，舌和味作為緣而產生舌識界。三個地方都沒有，那麼舌、味以及舌界這三者，本來就不是因緣，也不是自然之性。
五、身觸界三。首先是依照所計較的來雙重徵詢。
阿難（Ananda，佛陀的十大弟子之一）。又你所說的身觸為緣而產生身識。這個識是因身所生，以身為界呢？還是因觸所生，以觸為界呢？——這是第二個步驟，隨著所計較的來逐一破斥。
阿難（Ananda，佛陀的十大弟子之一）。如果因身而生，必然沒有合和分離這兩種覺觀的緣。身能識別什麼呢？——這是破斥從根產生的說法。觀是相對待的。沒有兩種所覺作為相待的緣，唯獨這個身根沒有產生識的道理。下面破斥從境產生的說法。
如果因觸而生，必然沒有你的身體。誰會有沒有身體卻能知道合和分離的呢？——沒有身體就沒有感覺，這是破斥。有身體沒有觸覺尚且不能成為知覺，有觸覺沒有身體，所以不能覺察。沒有身體就是沒有身根。下面破斥根和境互相消亡的說法。
阿難（Ananda，佛陀的十大弟子之一）。物不能觸知，身能知有觸——這是指顯現的道理。物沒有覺察觸覺的知覺，身體則能覺察到觸覺。這個道理很明顯，明白可見。
知身就是觸，知觸就是身——這下面是依照道理來推論破斥。這兩句是說根和境相互即是。現在你如果允許觸能產生識，觸就有知覺，和身體有什麼區別呢？應該可以身體也叫做觸，觸也叫做身體，因為都有知覺的緣故。應該立一個量說：你的身根一定是觸所包含的，因為有知覺的緣故，就像你所執著的觸。你所執著的觸一定是身根所包含的，因為有知覺的緣故，就像你的身根。這樣，觸既然能產生識，就使得它們相互...
【English Translation】 English version Indistinct. Why is the saying of discernment considered consciousness? In this case, taste comes from consciousness. Taste should have no distinction. Why does the following sentence generally blame the nature of consciousness for being named from two sources? Because both root-origination and object-origination have lost their basis.
'The mind-consciousness should not arise from emptiness' - This refutes the claim of arising from emptiness.
When tongue and taste combine, there is originally no self-nature within them. How can it be said that a realm arises? - This refutes the claim of co-arising. Since it arises from combination, to whom does the self-nature belong to be called a realm? This is the third conclusion, revealing its falseness.
Therefore, it should be known that the tongue and taste are the conditions for the arising of the tongue-consciousness realm. If all three places are absent, then the tongue, taste, and tongue-realm are originally neither causal conditions nor of natural essence.
Five, body-touch-realm three. First, inquire doubly according to what is being calculated.
Ananda (one of the ten principal disciples of the Buddha). Furthermore, you explain that body-touch is the condition for the arising of body-consciousness. Is this consciousness born from the body, with the body as its boundary? Or is it born from touch, with touch as its boundary? - This is the second step, refuting each claim according to what is being calculated.
Ananda (one of the ten principal disciples of the Buddha). If it arises from the body, there must be no perception of union and separation. What can the body recognize? - This refutes the claim of arising from the root. Observation is relative. Without two perceptions as relative conditions, this body-root alone has no reason to generate consciousness. Below, refuting the claim of arising from the object.
If it arises from touch, there must be no body of yours. Who, without a body, can know union and separation? - Without a body, there is no perception, this is refutation. Having a body without touch cannot become knowledge, having touch without a body, therefore, cannot perceive. Without a body is without a body-root. Below, refuting the claim of root and object mutually vanishing.
Ananda (one of the ten principal disciples of the Buddha). Objects cannot know touch, but the body knows there is touch - This refers to the manifested principle. Objects do not have the knowledge of perceiving touch, but the body can perceive touch. This principle is clear and plainly visible.
Knowing the body is touch, knowing touch is the body - Below, this is reasoning and refuting according to principle. These two sentences mean that root and object are mutually identical. Now, if you allow touch to generate consciousness, touch has knowledge, what is the difference from the body? It should be possible to call the body touch, and touch also the body, because both have knowledge. A proposition should be established: Your body-root is definitely contained by touch, because it has knowledge, like the touch you cling to. The touch you cling to is definitely contained by the body-root, because it has knowledge, like your body-root. Thus, since touch can generate consciousness, it causes them to mutually...
即也。
即觸非身。即身非觸。身觸二相元無處所 身觸俱非也。以相即故遂令俱非。則觸不成觸。身不成身也。應立量云。汝之身根定非身根。以有知故。如所執觸。汝所執觸定非是觸。以有知故。如汝身根。將汝一因成我四量。令汝相即。亦令俱亡。身觸下二句結無二位。下破離合。
合身即為身自體性。離身即是虛空等相 初二句合即唯身破。觸既合身。合應無二。唯一身根更無觸位。后二句離應無觸破。觸若離身復何成觸。如虛空相亦無觸位。
內外不成。中雲何立 例破識體也。觸立則根立。內無則外無。根境不存。識何為相耶。
中不復立。內外性空。則汝識生從誰立界 雙牒反質也。三位俱空。識從何立 三結示虛妄。
是故當知。身觸為緣生身識界。三處都無。則身與觸及身界三。本非因緣非自然性 六意識界三。一牒計雙徴。
阿難。又汝所明意法為緣生於意識。此識為復因意所生以意為界。因法所生以法為界 二隨計牒破。
阿難。若因意生。于汝意中必有所思。發明汝意。若無前法。意無所生。離緣無形。識將何用 先破根生。此離塵無體破也。初一句牒。于汝下五句正破能生。由法生故種種心生。若無法塵意根不起。離緣下二句例破所生。離前
【現代漢語翻譯】 現代漢語譯本： 就是這樣。
說『觸』不是『身』，說『身』不是『觸』，『身』和『觸』這兩種相，原本就沒有固定的處所。『身』和『觸』兩者都不是。因為它們相互依存，所以導致兩者都不是獨立的。這樣，『觸』就不能成為『觸』，『身』也不能成為『身』。應該這樣立論：你所認為的『身根』一定不是真正的『身根』，因為它有知覺，就像你所執著的『觸』一樣。你所執著的『觸』一定不是真正的『觸』，因為它有知覺，就像你的『身根』一樣。用你的一種原因，來成立我的四種論證，讓你所認為的相互依存，也讓你所認為的兩者都消失。『身觸』下面的兩句，總結了沒有二元對立的地位。下面破斥離合。
如果『合』，『身』就成為『身』的自體本性；如果『離』，就如同虛空等相。前面兩句，合起來就只有『身』，從而破斥了『觸』。既然『觸』和『身』合在一起，那麼合在一起就應該沒有二元對立，只有一個『身根』，不再有『觸』的位置。後面兩句，分離就應該沒有『觸』，從而破斥了『觸』。如果『觸』離開『身』，又如何能成為『觸』呢？就像虛空的相一樣，也沒有『觸』的位置。
內外都不成立，中間又如何能成立呢？這是用類比來破斥『識』的自體。如果『觸』成立，那麼『根』就成立；如果內在沒有，那麼外在也就沒有。如果『根』和『境』都不存在，那麼『識』又以什麼為相呢？
中間也不能成立。內外之性本空，那麼你的『識』從哪裡建立界限呢？這是雙重反問。三者都空，『識』又從何處成立？這是第三次總結，顯示虛妄。
所以應當知道，以『身』和『觸』為緣，產生『身識界』。這三個地方都沒有，那麼『身』與『觸』以及『身界』這三者，本來就不是因緣所生，也不是自然而有的。
阿難（Ananda，佛陀的十大弟子之一）。還有你所說的，以『意』和『法』為緣，產生『意識』。這個『識』，是因為『意』所生，以『意』為界限呢？還是因為『法』所生，以『法』為界限呢？
阿難（Ananda，佛陀的十大弟子之一）。如果是因『意』而生，在你的『意』中一定有所思慮，來啓發你的『意』。如果沒有之前的『法』，『意』就無從產生，離開因緣就沒有形體，『識』又有什麼用呢？先破斥『根』的產生。這是離開塵境就沒有自體的破斥。第一句是重複。『于汝』下面的五句，是正式破斥能生。因為有『法』的產生，所以種種心生。如果沒有『法塵』，『意根』就不會生起。『離緣』下面的兩句，是用類比來破斥所生。離開前
【English Translation】 English version: That is so.
To say 'touch' is not 'body,' to say 'body' is not 'touch,' the two aspects of 'body' and 'touch' originally have no fixed location. 'Body' and 'touch' are both not independent. Because they are interdependent, it leads to both not being independent. Thus, 'touch' cannot become 'touch,' and 'body' cannot become 'body.' One should argue thus: Your so-called 'body-root' is definitely not a true 'body-root,' because it has awareness, just like your clinging to 'touch.' Your clinging to 'touch' is definitely not true 'touch,' because it has awareness, just like your 'body-root.' Use one of your reasons to establish my four arguments, making what you consider interdependent, also making what you consider both disappear. The two sentences below 'body and touch' summarize that there is no dualistic position. Below, refute separation and union.
If 'united,' the 'body' becomes the self-nature of the 'body' itself; if 'separated,' it is like the aspect of emptiness, etc. The first two sentences, when united, only have 'body,' thus refuting 'touch.' Since 'touch' and 'body' are united, then united there should be no duality, only one 'body-root,' no longer having the position of 'touch.' The last two sentences, separation should have no 'touch,' thus refuting 'touch.' If 'touch' leaves the 'body,' how can it become 'touch'? Like the aspect of emptiness, there is also no position of 'touch.'
Neither inside nor outside is established, how can the middle be established? This uses analogy to refute the self-nature of 'consciousness.' If 'touch' is established, then the 'root' is established; if there is no inside, then there is no outside. If 'root' and 'object' do not exist, then what does 'consciousness' take as its aspect?
The middle also cannot be established. The nature of inside and outside is fundamentally empty, then from where does your 'consciousness' establish boundaries? This is a double counter-question. All three are empty, from where is 'consciousness' established? This is the third summary, showing illusion.
Therefore, it should be known that with 'body' and 'touch' as conditions, the 'body-consciousness realm' arises. These three places do not exist, then these three, 'body,' 'touch,' and 'body-realm,' are originally not produced by conditions, nor are they naturally existing.
Ananda (one of the ten great disciples of the Buddha). Also, what you say, with 'mind' and 'dharma' as conditions, 'consciousness' arises. Is this 'consciousness' born from 'mind,' taking 'mind' as its boundary? Or is it born from 'dharma,' taking 'dharma' as its boundary?
Ananda (one of the ten great disciples of the Buddha). If it is born from 'mind,' in your 'mind' there must be thoughts to inspire your 'mind.' If there is no previous 'dharma,' 'mind' cannot arise, without conditions there is no form, what use is 'consciousness'? First refute the arising of the 'root.' This is refuting that without the object of sense, there is no self-nature. The first sentence is repetition. The five sentences below 'your' are formally refuting the ability to produce. Because of the arising of 'dharma,' various minds arise. If there is no 'dharma-object,' the 'mind-root' will not arise. The two sentences below 'without conditions' use analogy to refute what is produced. Leaving the previous
法緣。尚無根之形貌。況所生識。將何起用。
又汝識心。與諸思量兼了別性。為同爲異 此下同異俱非破也。此總問同異。識心第八也。思量第七也。了別第六也。七八二識俱第六根。亦同名意。故此雙問二俱有過。
同意即意。云何所生 破同也。若識與意其體同者。識即是意。云何更分能生所生。此下破異。
異意不同。應無所識。若無所識云何意生 無識非生破。初句半牒半定。應無下破。既識與意異。應一有所識一無了知。茍無了知何言意生。以意有知故。
若有所識。云何識意 設使此識有了別者如何辨異識之與意。此有識無異破也。
唯同與異二性無成。界云何立 雙結不成也。同義無憑。異又非理。二性不立。云何識生從汝根出。下破境生。
若因法生。世間諸法不離五塵。汝觀色法及諸聲法香法味法及與觸法。相狀分明以對五根。非意所攝 此明五塵不即意攝也。以各有所對故。
汝識決定。依於法生。今汝諦觀。法法何狀 總問法塵也。法塵之法故云法法。以別揀通也。
若離色空動靜通塞合離生滅。越此諸相。終無所得。生則色空諸法等生。滅則色空諸法等滅 前五句。正顯無體。法塵即前五之影。故離五無體。生則下四句牒破轉救也。設
【現代漢語翻譯】 現代漢語譯本： 『法緣』（Dharma condition）尚未有根源的形貌，更何況由它所生的『識』（consciousness），又將如何產生作用呢？
再問，你的『識心』（consciousness）與諸種『思量』（thinking）兼『了別性』（discriminating nature），是相同還是相異？（以下破斥同與異兩種觀點。這裡總問相同與相異。識心指的是第八識，思量指的是第七識，了別指的是第六識。第七識和第八識都通過第六根起作用，也都可以稱為意，所以這裡同時問這兩種情況都有過失。）
如果相同，『意』（mind）就是『意』，為何還要分能生和所生？（破斥相同。如果識與意本體相同，識就是意，為何還要區分能生和所生？）以下破斥相異。
如果相異，『意』就應該沒有所識，如果沒有所識，又怎麼能說『意生』（mind-born）？（沒有識就不能產生。第一句半是照錄半是肯定。『應無下破』，既然識與意相異，就應該一個有所識，一個沒有了知。如果沒有了知，怎麼能說是意生？因為意是有知的。）
如果有所識，又如何區分『識』和『意』？（假設這個識有了別，又如何區分識和意？這是破斥有識沒有差異。）
唯有相同和相異兩種性質都不能成立，『界』（realm）又如何建立？（總結兩種觀點都不能成立。相同沒有依據，相異又不合道理，兩種性質都不能成立，識又如何從你的根源產生？）以下破斥從境生。
如果因為『法』（dharma）而生，世間諸法離不開五塵（five sense objects）。你觀察色法（form）、聲法（sound）、香法（smell）、味法（taste）以及觸法（touch），它們的相狀分明，各自對應五根（five sense organs），不是意所能包含的。（這裡說明五塵不被意所包含，因為它們各自有對應的對象。）
你的識確定是依靠法而生，現在你仔細觀察，法法的狀態是什麼樣的？（總問法塵。法塵的法，所以說法法，用來區分普遍和特殊。）
如果離開色、空、動、靜、通、塞、合、離、生、滅，超越這些現象，最終一無所得。生起時，色空等諸法一同生起；滅去時，色空等諸法一同滅去。（前五句，正面顯示法塵沒有實體，法塵是前五塵的影子，所以離開前五塵就沒有實體。『生則下四句』，是照錄並破斥，轉而辯解。）
【English Translation】 English version: 『Dharma condition』 (Fa Yuan) does not yet have the appearance of a root. How then can the 『consciousness』 (識, shiki) that arises from it have any function?
Furthermore, is your 『consciousness-mind』 (識心, shiki-shin) the same as or different from 『thinking』 (思量, shiryō) and 『discriminating nature』 (了別性, ryōbetsushō)? (The following refutes both the views of sameness and difference. This is a general question about sameness and difference. Consciousness-mind refers to the eighth consciousness, thinking refers to the seventh consciousness, and discriminating refers to the sixth consciousness. The seventh and eighth consciousnesses both operate through the sixth sense organ, and can both be called mind, so this question addresses both situations, each with its own faults.)
If they are the same, then 『mind』 (意, i) is 『mind』. Why then distinguish between that which generates and that which is generated? (Refuting sameness. If consciousness and mind are the same in essence, then consciousness is mind. Why then distinguish between that which generates and that which is generated?) The following refutes difference.
If they are different, then 『mind』 should have nothing to be conscious of. If there is nothing to be conscious of, how can you say 『mind-born』? (Without consciousness, there can be no arising. The first sentence is half restatement and half affirmation. 『應無下破』 (Yīng wú xià pò) - 『should have nothing』 refutes. Since consciousness and mind are different, one should have something to be conscious of and the other should have no awareness. If there is no awareness, how can you say it is mind-born? Because mind has awareness.)
If there is something to be conscious of, how do you distinguish 『consciousness』 from 『mind』? (Assuming that this consciousness has discrimination, how do you distinguish consciousness from mind? This refutes having consciousness without difference.)
Only the two natures of sameness and difference cannot be established. How then can a 『realm』 (界, kai) be established? (Concluding that both views cannot be established. Sameness has no basis, and difference is unreasonable. If the two natures cannot be established, how can consciousness arise from your root?) The following refutes arising from the environment.
If it arises from 『dharma』 (法, hō), then all dharmas in the world cannot be separated from the five sense objects (五塵, gojin). You observe form (色法, shikihō), sound (聲法, shōhō), smell (香法, kōhō), taste (味法, mihō), and touch (觸法, sokuhō). Their appearances are distinct, each corresponding to the five sense organs (五根, gokon), and are not encompassed by the mind. (This clarifies that the five sense objects are not encompassed by the mind, because each has a corresponding object.)
Your consciousness is definitely reliant on dharma for its arising. Now you carefully observe, what is the state of each dharma? (A general question about dharma-objects. The dharma of dharma-objects, hence 『dharma-dharma』, used to distinguish between the universal and the particular.)
If separated from form, emptiness, movement, stillness, passage, obstruction, union, separation, arising, and ceasing, and transcending these phenomena, ultimately nothing can be obtained. When arising, all dharmas such as form and emptiness arise together; when ceasing, all dharmas such as form and emptiness cease together. (The first five sentences directly show that dharma-objects have no substance. Dharma-objects are the shadows of the previous five sense objects, so without the previous five, there is no substance. 『生則下四句』 (Shēng zé xià sì jù) - 『when arising, the following four sentences』 is a restatement and refutation, turning to defend.)
汝救言。色及余法雖非意境。生滅二種正是法塵者。若爾生滅無體。全是色等。若起若止。無別生滅在色等外。
所因既無。因生有識。作何形相。相狀不有界云何生 正破識界無體也。所因即法塵。法塵尚不可得。豈生汝識。能所俱無立何為界三結示虛妄。
是故當知。意法為緣生意識界。三處都無。則意與法及意界三。本非因緣非自然性。
首楞嚴義疏注經卷第三(之一)
首楞嚴義疏注經卷第三(之二)
長水沙門子璇集
二重約七大會相。然大之為名。本乎世諦。小乘法相。說諸色法四大和合之所成就。復分內外。說此名為諸法自相。寂而不圓。猶為諸法共相所揀。粗而且淺。是佛如來隨他意語。世間安立。有名無實。雖名為大大義不成。勝義諦中所說不爾。謂周遍含攝。體無不在。物無不是。非因待小。當體受稱。故名為大。今此經中所說七義俱名大者。七義之中攝一切法。謂空有根塵色心性相。塵塵法法無不周遍。無不含容。破彼權見令知實義。如下文云。均名七大。性真圓融皆如來藏。世間無知。惑為因緣及自然性。皆是識心分別計度。但有言說都無實義。斯則會相即性。性遍相遍。方稱勝義至極之大。豈同權教說名自相。文三。一伸難。
阿難白佛言。
【現代漢語翻譯】 現代漢語譯本： 汝救（汝救：人名）說道：『色（色：佛教中的基本概念，指一切有形物質）及其他法（法：佛教術語，指一切事物和現象）雖然不是意境（意境：意識的境界），但生滅二種（生滅二種：指產生和消滅兩種狀態）正是法塵（法塵：意識的對象）』。如果這樣，生滅沒有實體，完全是色等。如果產生或停止，沒有其他的生滅存在於色等之外。 所因既然沒有，因生而有識（識：佛教術語，指意識）。會是什麼樣的形相？如果相狀不存在，界（界：佛教術語，指構成世界的要素）又如何產生？』這是爲了破斥識界沒有實體。所因即法塵，法塵尚且不可得，又怎麼會產生你的識？能（能：能認知的主體）和所（所：被認知的客體）都沒有，又以什麼來建立界？這三重含義揭示了虛妄。 因此應當知道，意（意：意識）和法（法：事物）作為緣（緣：因緣，條件）產生意識界（意識界：意識的領域）。三處（三處：指意、法、意識界）都沒有，那麼意與法以及意識界這三者，本來就不是因緣，也不是自然性。 《首楞嚴義疏注經卷第三(之一)》 《首楞嚴義疏注經卷第三(之二)》 長水沙門子璇集 二重含義是關於七大會相（七大會相：指構成宇宙的七種基本元素）。然而『大』這個名稱，本源於世諦（世諦：世俗諦，指世俗的真理）。小乘法相（小乘法相：小乘佛教的教義）說諸色法（諸色法：一切有形物質）是四大（四大：地、水、火、風）和合而成的。又分為內外，說這叫做諸法自相（諸法自相：各種事物自身的特性）。寂靜而不圓滿，仍然被諸法共相（諸法共相：各種事物共同的特性）所揀擇。粗糙而且淺顯，是佛如來隨順他人意願所說的，世間安立的，有名無實。雖然名為『大』，但大義不成。勝義諦（勝義諦：勝義諦，指究竟的真理）中所說的不是這樣，而是說周遍含攝，本體無所不在，萬物無所不是，不是因為依賴於『小』，而是當體就可稱為『大』。所以稱為『大』。現在這部經中所說的七義（七義：指地、水、火、風、空、識、根）都稱為『大』，七義之中包含了一切法，包括空有、根塵、色心、性相。塵塵法法無不周遍，無不含容。破除那些權宜之見，使他們知道真實的意義。如下文所說，都稱為七大，其性真圓融，都是如來藏（如來藏：指一切眾生皆具的佛性）。世間無知，迷惑地認為是因緣和自然性，這些都是識心（識心：意識心）分別計度出來的，只有言說而沒有實際意義。這樣，會相就是性，性遍相遍，才可稱為勝義至極之大。怎麼能和權教（權教：權宜之教）所說的自相一樣呢？分為三個部分。第一部分是提出疑問。 阿難（阿難：佛陀的十大弟子之一）對佛說：
【English Translation】 English version: Ru Jiu (Ru Jiu: a name) said: 'Form (色, rupa: a basic concept in Buddhism, referring to all tangible matter) and other dharmas (法, dharma: a Buddhist term, referring to all things and phenomena), although not mental realms (意境, yijing: the state of consciousness), the two kinds of arising and ceasing (生滅二種, shengmie erzhong: referring to the two states of arising and ceasing) are precisely dharma dust (法塵, fachen: the object of consciousness).' If so, arising and ceasing have no substance, and are entirely form, etc. If arising or ceasing occurs, there is no separate arising and ceasing outside of form, etc. 'Since the cause does not exist, how can consciousness (識, shi: a Buddhist term, referring to consciousness) arise? What form will it take? If the characteristics do not exist, how can a realm (界, jie: a Buddhist term, referring to the elements that constitute the world) arise?' This is to refute that the realm of consciousness has no substance. The cause is dharma dust, and dharma dust is unattainable, so how can your consciousness arise? If both the subject (能, neng: the subject of cognition) and the object (所, suo: the object of cognition) do not exist, what can be established as a realm? These three meanings reveal the illusory nature. Therefore, it should be known that consciousness (意, yi: consciousness) and dharmas (法, fa: things) as conditions (緣, yuan: conditions, causes) give rise to the realm of consciousness (意識界, yishijie: the realm of consciousness). If all three places (三處, sanchu: referring to consciousness, dharmas, and the realm of consciousness) do not exist, then these three, consciousness, dharmas, and the realm of consciousness, are originally neither conditioned nor natural. Shoulengyan Yishu Zhujing, Volume 3 (Part 1) Shoulengyan Yishu Zhujing, Volume 3 (Part 2) Compiled by Shamen Zixuan of Changshui The second meaning concerns the seven great assemblies (七大會相, qida hui xiang: referring to the seven basic elements that constitute the universe). However, the name 'great' originates from the mundane truth (世諦, shidi: the mundane truth, referring to the truth of the world). The characteristics of the Hinayana (小乘法相, xiaocheng faxiang: the teachings of Hinayana Buddhism) say that all forms (諸色法, zhusefa: all tangible matter) are composed of the four great elements (四大, sida: earth, water, fire, and wind). They are further divided into internal and external, and this is called the self-nature of all dharmas (諸法自相, zhufa zixiang: the inherent characteristics of all things). It is still selected by the common characteristics of all dharmas (諸法共相, zhufa gongxiang: the common characteristics of all things). It is coarse and shallow, and is what the Buddha Tathagata said according to the wishes of others, established in the world, with a name but no reality. Although it is called 'great', the great meaning is not achieved. What is said in the ultimate truth (勝義諦, shengyidi: the ultimate truth, referring to the ultimate truth) is not like this, but rather that it is all-encompassing, the substance is omnipresent, and everything is it. It does not depend on 'small', but can be called 'great' in itself. Therefore, it is called 'great'. Now, the seven meanings (七義, qiyi: referring to earth, water, fire, wind, space, consciousness, and root) mentioned in this sutra are all called 'great'. The seven meanings encompass all dharmas, including emptiness and existence, root and dust, form and mind, nature and characteristics. Every dust and every dharma is all-encompassing and all-inclusive. It breaks those expedient views and makes them know the true meaning. As the following text says, they are all called the seven great elements, and their nature is truly perfect and harmonious, all are the Tathagata-garbha (如來藏, rulaizang: referring to the Buddha-nature inherent in all beings). The world is ignorant and mistakenly believes that they are conditions and naturalness, which are all discriminated and measured by the mind of consciousness (識心, shixin: the mind of consciousness), with only words and no real meaning. In this way, the assembly is the nature, and the nature pervades the assembly, only then can it be called the ultimate and supreme great of the ultimate truth. How can it be the same as the self-nature said by the expedient teaching (權教, quanjiao: expedient teaching)? It is divided into three parts. The first part is to raise a question. Ananda (阿難, Ananda: one of the ten great disciples of the Buddha) said to the Buddha:
世尊。如來常說。和合因緣。一切世間種種變化。皆因四大和合發明 敘昔聞也。
云何如來。因緣自然二俱排擯。我今不知斯義所屬 難今說也。排推擯棄也。
唯垂哀慜。開示眾生中道了義無戲論法 求開示也。方便安立。說有四大因緣和合成諸變化。第一義中。諸法不生。今則無滅。生滅去來本如來藏。今以世諦疑第一義。故有斯難 二許宣三。一指意標示。
爾時世尊告阿難言。汝先厭離聲聞緣覺諸小乘法。發心勤求無上菩提。故我今時為汝開示第一義諦 因緣和合四大發明。皆小乘法。諸法不生唯如來藏。即第一義 二牒疑舉阿。
如何復將世間戲論妄想因緣而自纏繞。汝雖多聞。如說藥人真藥現前不能分別。如來說為真可憐慜 纏繞疑惑也。諸佛秘密靡不皆知。故云說藥。今聞諸法皆如來藏。名真藥現前。舉昔方便疑今真實。名不能分別 三敕許佇聽。
汝今諦聽。吾當為汝分別開示。亦令當來修大乘者通達實相。阿難默然承佛聖旨 敕聽許宣。現未俱益二正說二。一立理總非。
阿難。如汝所言。四大和合發明世間種種變化。阿難若彼大性體非和合。則不能與諸大雜和。猶如虛空不和諸色。若和合者同於變化。始終相成。生滅相續。生死死生。生生死死如旋火輪
【現代漢語翻譯】 現代漢語譯本： 世尊，如來您常常說，和合因緣是世間一切種種變化的根源，都是因為四大（地、水、火、風）和合而顯現出來的。（這是敘述過去所聽聞的。） 為什麼如來您現在又把因緣和自然這兩種說法都排除否定了呢？我現在不明白這其中的道理究竟屬於哪一種。（這是對現在所說教義的疑問。排，是推開；擯，是拋棄的意思。） 唯愿您慈悲憐憫，為眾生開示中道了義、沒有戲論的佛法。（這是請求開示。）爲了方便安立，所以說有四大因緣和合而成諸種變化。但在第一義諦中，諸法不生，現在也就無滅。生滅去來，本來就是如來藏。現在因為用世俗諦來懷疑第一義諦，所以才有這樣的疑問。（這是二許宣說中的一指意標示。） 這時，世尊告訴阿難說：『你先前厭離聲聞、緣覺這些小乘法，發心勤求無上菩提，所以我現在為你開示第一義諦。（因緣和合、四大發明，都是小乘法。諸法不生，唯有如來藏，才是第一義諦。）』（這是二牒疑舉阿難。） 『為什麼你又用世間的戲論、妄想因緣來自己纏繞呢？你雖然多聞，就像是說藥的人，真藥擺在眼前卻不能分辨。如來說你真是可憐啊！』（纏繞，是疑惑的意思。諸佛的秘密沒有不知道的，所以說是說藥。現在聽到諸法都是如來藏，名為真藥現前。用過去的方便法來懷疑現在的真實法，叫做不能分辨。）（這是三敕許佇聽。） 『你現在仔細聽著，我將為你分別開示，也讓未來修習大乘的人通達實相。』阿難默默地領受佛的聖旨。（這是敕聽許宣，現時和未來都能受益。二正說二，一立理總非。） 『阿難，正如你所說，四大和合發明世間種種變化。阿難，如果四大自性不是和合的，就不能與諸大雜和，就像虛空不與諸色相和一樣。如果說是和合的，那就和變化一樣，始終相成，生滅相續，生死死生，生生死死，就像旋轉的火輪一樣。』
【English Translation】 English version: Venerable One, the Tathagata (the 'Thus-Gone One', an epithet of the Buddha) often says that the union of causes and conditions is the origin of all the various changes in the world, and that they all manifest from the combination of the four great elements (earth, water, fire, and wind). (This is a narration of what was heard in the past.) Why does the Tathagata now exclude and deny both causality and naturalness? I do not understand to which of these meanings this belongs. (This is a question about the teachings being presented now. 'Pai' means to push away; 'bin' means to reject.) I beseech you to have compassion and reveal to sentient beings the Middle Way, the definitive meaning, the Dharma (teachings) free from frivolous debate. (This is a request for instruction.) For the sake of convenient establishment, it is said that the four great elements combine to form all kinds of changes. But in the ultimate truth (Paramartha-satya), all dharmas (phenomena) are unproduced, and therefore there is no cessation now. Production, cessation, coming, and going are originally the Tathagatagarbha (the 'Womb of the Thus-Gone One', the potential for Buddhahood within all beings). Now, using conventional truth (Samvriti-satya) to doubt the ultimate truth, hence this question arises. (This is the first of the two promises to explain, indicating the intention.) At that time, the World-Honored One (another epithet of the Buddha) said to Ananda (the Buddha's attendant): 'You previously renounced the Sravaka (hearer) and Pratyekabuddha (solitary realizer) paths of the Small Vehicle (Hinayana), and resolved to diligently seek unsurpassed Bodhi (enlightenment). Therefore, I will now reveal to you the ultimate truth. (The combination of causes and conditions and the manifestation of the four great elements are all teachings of the Small Vehicle. The non-arising of all dharmas, only the Tathagatagarbha, is the ultimate truth.)' (This is the second, addressing Ananda's doubt.) 'Why do you entangle yourself with worldly frivolous debates and deluded causal conditions? Although you are learned, it is like a person who talks about medicine but cannot distinguish the true medicine when it is presented before them. The Tathagata says you are truly pitiable!' (Entanglement means doubt. There is nothing among the secrets of all Buddhas that he does not know, hence he is said to talk about medicine. Now hearing that all dharmas are the Tathagatagarbha is called the true medicine presented before him. Using past expedient teachings to doubt the present true teachings is called not being able to distinguish.) (This is the third, urging him to listen attentively.) 'Now listen carefully, and I will explain and reveal it to you, and also enable those who cultivate the Great Vehicle (Mahayana) in the future to understand the true nature of reality.' Ananda silently received the Buddha's sacred instruction. (This is urging him to listen and promising to explain, benefiting both present and future. Two correct explanations, first establishing the principle of total negation.) 'Ananda, as you said, the four great elements combine to manifest all kinds of changes in the world. Ananda, if the nature of those great elements were not combinatory, they could not mix and combine with the other great elements, just as space does not combine with colors. If they were combinatory, then they would be the same as changes, constantly arising and ceasing, with birth and death following each other in succession, like a revolving fire wheel.'
。未有休息。阿難。如水成冰冰還成水 初四句牒所計。次六句略破非和。若四大性自體非和。則不和諸大。如空與色礙無礙異。若和下破和合。若大性體自是和合。即成生滅。始終即生滅也。生死下釋相。初句釋相成。次句釋相續。謂生能成死等。死能續生等。謂現在生續過去生也。如旋下二喻。初喻相續。次喻相成。如文 二舉性別破七。一地性四。一舉事以標。
汝觀地性。粗為大地。細為微塵。至鄰虛塵。析彼極微色邊際相。七分所成。更析鄰虛即實空性 鄰虛無方分微也。即是極微。色邊際相。微塵有方分微也。今經指有方分微。名色邊際相。隨經所出。不須和會 二立理廣破。
阿難。若此鄰虛析成虛空。當知虛空出生色相 依標立理也。既能析色成空。亦可合空成色。方曰相成相續耳。
汝今問言。由和合故出生世間諸變化相 牒起所疑也。欲破先牒。
汝且觀此一鄰虛塵。用幾虛空和合而有。不應鄰虛合成鄰虛 此下依理廣破。此合空成色非理也。汝許析色為空。應許合空成色。鄰虛極小成用幾空。若合鄰虛。自成方分。不成鄰虛。
又鄰虛塵析入空者。用幾色相合成虛空 合色為空義乖也。虛空至大。鄰虛至小。析小成大。為用幾塵。
若色合時。合色非空
【現代漢語翻譯】 現代漢語譯本：沒有停止。阿難（Ananda，佛陀的十大弟子之一）。就像水變成冰，冰又變成水一樣。最初四句是陳述所考慮的。接下來的六句簡略地破斥非和合。如果四大（四大元素：地、水、火、風）的自性本身不是和合，那麼它就不會與其他大種和合。就像空與色，一個有礙，一個無礙，彼此不同。如果（四大）的自性本身就是和合，那就成了生滅法。從始至終都是生滅。生死以下解釋其相狀。第一句解釋相的成就。第二句解釋相的相續。意思是生能成就死等等，死能延續生等等。意思是現在的生延續過去的生。像旋轉的火輪一樣是兩個比喻。第一個比喻相續，第二個比喻相成，如經文所示。二、舉出性別來破斥七大。一、地性有四種。一、舉出事例來標明。
你觀察地性，粗顯的是大地，細微的是微塵，直到鄰虛塵（一種極小的粒子）。分析那極微的色邊際相，由七分所組成。再分析鄰虛塵，那就是真實的空性。鄰虛塵是沒有方分的微塵，也就是極微。色邊際相，微塵是有方分的微塵。現在經文指的是有方分的微塵，名為色邊際相。隨順經文所說，不需要強行調和。二、建立道理廣泛破斥。
阿難（Ananda），如果這鄰虛塵分析成虛空，應當知道虛空能出生色相。這是依據標明而建立道理。既然能分析色成為空，也可以和合空成為色，這才叫做相成相續。
你現在問說：『由於和合的緣故，出生世間各種變化之相。』這是陳述所懷疑的。想要破斥，先陳述。
你且觀察這一個鄰虛塵，用多少虛空和合而有？不應該是鄰虛塵合成鄰虛塵。』這以下是依據道理廣泛破斥。這是和合空成為色是不合道理的。你允許分析色為空，就應該允許和合空成為色。鄰虛塵極其微小，要用多少虛空來和合？如果和合鄰虛塵，自然成為有方分，不能成為鄰虛塵。
又，鄰虛塵分析進入空，用多少色相合成虛空？』和合色為空的意義是錯誤的。虛空至大，鄰虛塵至小，分析小成為大，要用多少微塵？
如果色和合時，和合色就不是空。
【English Translation】 English version: There is no rest. Ananda (one of the ten main disciples of the Buddha). Just as water turns into ice, and ice turns back into water. The first four lines state the consideration. The next six lines briefly refute non-harmony. If the self-nature of the four great elements (earth, water, fire, wind) is not harmonious in itself, then it will not be in harmony with the other great elements. Just like space and form, one is obstructive, and the other is unobstructed, they are different from each other. If the nature of (the four great elements) is harmonious in itself, then it becomes subject to birth and death. From beginning to end, it is subject to birth and death. The following explains the characteristics of birth and death. The first sentence explains the accomplishment of characteristics. The second sentence explains the continuity of characteristics. It means that birth can accomplish death, and death can continue birth, etc. It means that the present birth continues the past birth. Like a rotating fire wheel are two metaphors. The first metaphor is continuity, and the second metaphor is mutual accomplishment, as the text shows. Second, cite gender to refute the seven great elements. First, the earth element has four aspects. First, cite an example to indicate.
You observe the nature of earth, the coarse manifestation is the great earth, the subtle manifestation is dust, up to the 'neighboring-void dust' (a very small particle). Analyze the boundary appearance of that extremely small form, which is composed of seven parts. Further analyze the 'neighboring-void dust', which is the true nature of emptiness. The 'neighboring-void dust' is a minute particle without direction, which is the extremely small. The 'boundary appearance of form', dust is a minute particle with direction. The current sutra refers to a minute particle with direction, called the 'boundary appearance of form'. Follow what the sutra says, there is no need to force harmony. Second, establish reason to widely refute.
Ananda, if this 'neighboring-void dust' is analyzed into emptiness, you should know that emptiness can give rise to form. This is establishing reason based on indication. Since it can analyze form into emptiness, it can also combine emptiness into form, which is called mutual accomplishment and continuity.
You now ask: 'Because of the harmony, the various changing appearances of the world are born.' This is stating what is doubted. If you want to refute, first state it.
You should observe this one 'neighboring-void dust', how much emptiness is combined to have it? It should not be that 'neighboring-void dust' combines to form 'neighboring-void dust'. The following is a broad refutation based on reason. This is that combining emptiness to become form is unreasonable. You allow analyzing form into emptiness, you should allow combining emptiness to become form. The 'neighboring-void dust' is extremely small, how much emptiness is needed to combine? If 'neighboring-void dust' is combined, it naturally becomes having direction, it cannot become 'neighboring-void dust'.
Also, when 'neighboring-void dust' is analyzed into emptiness, how much form is combined to form emptiness?' The meaning of combining form into emptiness is wrong. Emptiness is extremely large, 'neighboring-void dust' is extremely small, analyzing the small to become the large, how much dust is needed?
If form combines, the combined form is not emptiness.
。若空合時。合空非色 雙非色空互成也。色合成色。空合成空。以類自合非互相作也。
色猶可析。空云何合 重責合空義失也。析色明空教觀俱有。合空成色內外無憑。前文云。猶如虛空不知諸色。若言和合相成相續。皆為虛妄 三會通實理。
汝元不知。如來藏中性色真空性空真色。清凈本然周遍法界。隨眾生心應所知量循業發現 此明真色。初一句指本迷。如來下三句顯法體。如來藏即一法界心中道第一義諦也。性色真空即俗之真。性空真色即真之俗。皆言性者。顯即中之真俗也。斯則舉一即具三。言三體即一。非縱橫並別名秘密藏。此真地大也。清凈下二句敘德量。無妄相應具無漏法故名清凈。非是有為故云本然。無所不在故云周遍。此則種性體德體量悉具足耳。若識此法。成三妙觀。方知一塵具一切佛法一切心法一切眾生法。靡不皆在一微塵中即見盧舍那。即見自己。即見一切法。如一微塵。一切法亦爾。下皆準此。隨眾生下顯隨緣也。眾生十界漏無漏異。業亦不同。所感色法凈穢殊等也 四結責迷情。
世間無知。惑為因緣及自然性。皆是識心分別計度。但有言說。都無實義 凡外小乘稟權教者。皆名無知。不了實義故名為感。執成名相故稱曰為。皆是下總斥虛妄。識心虛妄。顛倒
【現代漢語翻譯】 現代漢語譯本：如果空也能合，那麼合空就不是色了。雙重否定了色和空可以互相形成。色合成色，空合成空，以同類自合，而不是互相作用。
色還可以分析，空怎麼能合呢？這是再次責難合空之說不成立。分析色以明空，在教觀上都有依據。合空以成色，內外都沒有憑據。前面說過，『猶如虛空，不知諸色』。如果說和合相成、相續不斷，都是虛妄之說。
你本來就不知道，在如來藏（Tathāgatagarbha，一切眾生本具的佛性）中，『性色真空』，『性空真色』，清凈本然，周遍法界，隨眾生的心，應所知之量，循業發現。這是說明真色。第一句指最初的迷惑。如來藏以下的句子顯示法體。如來藏就是一法界心，中道第一義諦。『性色真空』就是俗諦之真，『性空真色』就是真諦之俗。都說『性』，是顯示即中道的真俗。這樣，舉一就具備三，說三體就是一，不是縱橫並列，名為秘密藏。這是真地大。『清凈本然』以下的句子敘述德量。與無妄相應，具備無漏法，所以名為清凈。不是有為法，所以說本然。無所不在，所以說周遍。這就是種性、體德、體量都具備了。如果認識這個法，成就三妙觀，才知道一塵具足一切佛法、一切心法、一切眾生法，沒有不包含在一個微塵中的，即見盧舍那佛（Vairocana），即見自己，即見一切法。如一微塵，一切法也是這樣。下面都依此類推。『隨眾生』以下是顯示隨緣。眾生十界，有漏無漏不同，業也不同，所感應的色法，清凈和污穢也不同。
世間無知的人，迷惑地認為是因緣和自然性。這些都是識心的分別計度，只有言說，都沒有實際意義。凡是外道、小乘，接受權教的人，都叫做無知。不瞭解實際意義，所以稱為迷惑。執著于名相，所以稱為『為』。『皆是』以下是總斥虛妄。識心虛妄，顛倒。
【English Translation】 English version: If emptiness could combine, then the combination of emptiness would not be form. This doubly negates that form and emptiness can mutually create each other. Form combines with form, emptiness combines with emptiness, combining with its own kind, not interacting with each other.
Form can still be analyzed, how can emptiness combine? This is a further rebuke that the idea of combining emptiness is untenable. Analyzing form to reveal emptiness has a basis in both doctrine and contemplation. Combining emptiness to create form has no basis either internally or externally. As stated earlier, 'Like empty space, it is unaware of all forms.' If it is said that they combine and continuously arise, it is all false.
You fundamentally do not know that in the Tathāgatagarbha (the Buddha-nature inherent in all beings), 'the nature of form is truly empty,' and 'the nature of emptiness is truly form,' inherently pure, pervading the entire Dharma Realm, according to the minds of sentient beings, corresponding to the extent of their knowledge, manifesting according to their karma. This explains true form. The first sentence refers to the initial delusion. The sentences following 'Tathāgatagarbha' reveal the essence of the Dharma. The Tathāgatagarbha is the one Dharma Realm mind, the Middle Way, the ultimate truth. 'The nature of form is truly empty' is the truth of the mundane, and 'the nature of emptiness is truly form' is the mundane of the truth. The use of 'nature' indicates the true and mundane aspects of the Middle Way. Thus, mentioning one encompasses all three, and stating the three aspects is one, not arranged separately, and is called the secret treasury. This is the true great earth element. The sentences following 'inherently pure' describe the qualities and extent. Corresponding to non-delusion, possessing undefiled Dharma, hence called pure. Not conditioned Dharma, hence called inherent. Being omnipresent, hence called pervasive. This means that the nature, essence, and extent are all complete. If one understands this Dharma, one achieves the three wondrous contemplations, and then one knows that a single dust particle contains all Buddha-Dharma, all mind-Dharma, and all sentient being-Dharma, without anything not contained within a single dust particle, and one sees Vairocana Buddha, sees oneself, and sees all Dharma. As with one dust particle, so it is with all Dharma. The following should be understood similarly. 'According to sentient beings' onwards reveals dependent origination. Sentient beings in the ten realms differ in defilement and non-defilement, and their karma also differs, so the form-Dharma they experience differs in purity and impurity.
Ignorant people in the world are deluded into thinking it is due to causes and conditions or naturalness. These are all discriminations and calculations of the consciousness-mind, with only words and no real meaning. All those of external paths and the Small Vehicle (Hinayana) who adhere to expedient teachings are called ignorant. Not understanding the actual meaning, hence called delusion. Clinging to names and forms, hence called 'due to'. 'These are all' onwards is a general rejection of falsehood. The consciousness-mind is false and inverted.
從生。因迷積迷。何實之有 二火性四。一總標無性。
阿難。火性無我。寄於諸緣 緣生之火本無主宰。無主即無性也。因緣和合虛妄有耳 二舉事廣破二。一舉事標徴。
汝觀城中未食之家欲炊爨時。手執陽燧。日前求火 舉事也。陽燧出火鏡也。
阿難。名和合者。如我與汝一千二百五十比丘今為一眾。眾雖為一。詰其根本各各有身。皆有所生民族名字。如舍利弗婆羅門種。優盧頻螺迦葉波種。乃至阿難瞿曇種姓 引例也。舉眾以明和合也。因別成總。總必有別。故引三人。顯其異也。瞿曇此云地最勝。亦云日種。優樓頻螺此云木菰林。
阿難。若此火性因和合有。彼手執鏡于日求火。此火為從鏡中而出。為從艾出。為于日來 牒徴可知 二依理推破。
阿難。若日來者。自能燒汝手中之艾。來處林木皆應受焚 破日生也。從日至手。四萬由旬。凡所照處何不遭熱。而獨燒汝手中艾耶。
若鏡中出。自能于鏡出然于艾。鏡何不镕。紆汝手執。尚無熱相。云何融泮 破鏡生也。前四句正破。后三句縱破。火能克金。遇必融泮。外能燒艾。內合镕鏡。今汝不然。應非鏡出。
若生於艾。何藉日鏡光明相接然後火生 破艾生也。艾若出火。日鏡不合何無火出。若必待合然
【現代漢語翻譯】 現代漢語譯本 從生：因為迷惑而累積迷惑，哪裡有真實可言？ 二、火性四：一、總標無性。 阿難（Ananda，佛陀的十大弟子之一）。火性本無自性，依存於各種因緣。 因緣所生的火，本來就沒有主宰。沒有主宰就是沒有自性。只是因緣和合，虛妄而有罷了。 二、舉事廣破二：一、舉事標征。 你觀察城中還沒吃飯的人家，想要做飯時，手拿陽燧（Yangsui，古代取火的鏡子），對著太陽求火。 這是舉例說明。陽燧是取火的鏡子。 阿難（Ananda）。所謂『和合』，就像我和你，以及一千二百五十位比丘（bhiksu，佛教出家人），現在組成一個僧團。僧團雖然是一個整體，但追究其根本，每個人都有各自的身軀，都有各自的出生地、民族和名字。比如舍利弗（Sariputra，佛陀十大弟子之一）是婆羅門（Brahman）種姓，優樓頻螺迦葉（Uruvilva-kasyapa）是迦葉波（Kasyapa）種姓，乃至你阿難（Ananda）是瞿曇（Gautama）種姓。 這是引用例子。用僧團來說明和合。因為個別成就總體，總體必然有差別。所以引用三個人，顯示他們的不同。瞿曇（Gautama），這裡翻譯為『地最勝』，也叫『日種』。優樓頻螺（Uruvilva），這裡翻譯為『木菰林』。 阿難（Ananda）。如果這火性是因和合而有，那麼手拿鏡子對著太陽求火，這火是從鏡子里出來呢？還是從艾草里出來呢？還是從太陽那裡來呢？ 重複提問，容易理解。 二、依理推破。 阿難（Ananda）。如果是從太陽來的，太陽自己就能燒著你手中的艾草，太陽照到的地方的樹木都應該被燒燬。 這是破斥火從太陽產生。從太陽到手，有四萬由旬（yojana，古印度長度單位）。凡是太陽照到的地方，為什麼沒有被燒熱，而唯獨燒你手中的艾草呢？ 如果是從鏡子里出來的，自己就能從鏡子里出來然後點燃艾草，那鏡子為什麼沒有被熔化？你用手拿著，尚且沒有熱的感覺，怎麼會熔化呢？ 這是破斥火從鏡子產生。前四句是正面破斥，后三句是縱容破斥。火能克金，遇到金必定熔化。外面能燒艾草，裡面應該熔化鏡子。現在你不是這樣，應該不是從鏡子里出來的。 如果是從艾草里產生的，為什麼需要太陽和鏡子的光明相接，然後火才產生呢？ 這是破斥火從艾草產生。艾草如果能產生火，太陽和鏡子不在一起，為什麼沒有火產生？如果一定要等到太陽和鏡子在一起才能點燃，
【English Translation】 English version From arising: Because of delusion accumulating delusion, what reality is there? Two, the nature of fire four: One, generally indicating no-self-nature. Ananda (Ananda, one of the ten great disciples of the Buddha). The nature of fire has no self-nature; it depends on various conditions. The fire that arises from conditions has no master. No master means no self-nature. It is merely a false existence due to the combination of conditions. Two, broadly refuting in two aspects: One, citing an event to highlight the point. You observe that when families in the city who have not yet eaten want to cook, they hold a Yangsui (Yangsui, an ancient mirror for obtaining fire) in their hands and seek fire from the sun. This is giving an example. Yangsui is a mirror for obtaining fire. Ananda (Ananda). What is called 'combination' is like me and you, and the one thousand two hundred and fifty bhiksus (bhiksu, Buddhist monks) who now form a Sangha (Sangha, Buddhist community). Although the Sangha is a whole, if you investigate its roots, each person has their own body, their own birthplace, ethnicity, and name. For example, Sariputra (Sariputra, one of the ten great disciples of the Buddha) is of the Brahman (Brahman) caste, Uruvilva-kasyapa (Uruvilva-kasyapa) is of the Kasyapa (Kasyapa) caste, and even you, Ananda (Ananda), are of the Gautama (Gautama) lineage. This is citing an example. Using the Sangha to illustrate combination. Because the individual constitutes the whole, the whole must have differences. Therefore, three people are cited to show their differences. Gautama (Gautama) is translated here as 'most victorious on earth' and is also called 'sun race'. Uruvilva (Uruvilva) is translated here as 'wooden mushroom forest'. Ananda (Ananda). If this nature of fire arises from combination, then when holding a mirror to seek fire from the sun, does this fire come from the mirror? Or does it come from the mugwort? Or does it come from the sun? Repeating the question makes it easier to understand. Two, refuting based on reasoning. Ananda (Ananda). If it comes from the sun, the sun itself would burn the mugwort in your hand, and the trees in the places the sun shines on should all be burned. This is refuting that fire arises from the sun. From the sun to the hand is forty thousand yojanas (yojana, an ancient Indian unit of length). Why is it that wherever the sun shines, it is not burned, but only the mugwort in your hand is burned? If it comes from the mirror, it should be able to come out of the mirror and then ignite the mugwort. Why hasn't the mirror melted? You hold it in your hand, and there is not even a feeling of heat. How could it melt? This is refuting that fire arises from the mirror. The first four sentences are direct refutation, and the last three sentences are permissive refutation. Fire can overcome metal, and it must melt when it encounters metal. It can burn mugwort on the outside, and it should melt the mirror on the inside. Now you are not like this; it should not be from the mirror. If it arises from the mugwort, why is it necessary for the light of the sun and the mirror to connect before the fire arises? This is refuting that fire arises from the mugwort. If mugwort can produce fire, why is there no fire when the sun and the mirror are not together? If it must wait until the sun and the mirror are together to ignite,
后火生。顯非艾出。
汝又諦觀。鏡因手執。日從天來。艾本地生。火從何方遊歷於此 總結無從也。三處不出。火從何生。應知必無。
日鏡相遠。非和非合。不應火光無從自有 破和合無因也。日鏡非近。無和合義。緣中既無。非緣有火必無此理 三會通實理。
汝猶不知。如來藏中性火真空性空真火。清凈本然周遍法界 明真火也。初句指本迷。如來下三句顯法體。清凈下二句明德量。並如前解。
隨眾生心應所知量。阿難當知。世人一處執鏡。一處火生。遍法界執。滿世間起。起遍世間。寧有方所。循業發現 顯隨緣亦如前解 四結責迷情。
世間無知。惑為因緣及自然性。皆是識心分別計度。但有言說。都無實義 如文可知 三水性四。一總標無性。
阿難。水性不定。流息無恒 緣水無常故云不定。隨物流止即不定相 二舉事廣破二。一舉事標徴。
如室羅城迦毗羅仙斫迦羅仙及缽頭摩訶薩多等諸大幻師。求太陰精。用和幻藥。是諸師等。于白月晝。手執方諸。承月中水。此水為復從珠中出。空中自有。為從月來 迦毗羅云黃赤色。斫迦羅云輪。缽頭摩云赤蓮華。訶薩多未詳。此皆外道也。太陰精月也。方諸出水珠也。太陰當中。以珠向之而求水也。月珠虛
【現代漢語翻譯】 現代漢語譯本 后火生。這明顯不是艾草自身產生的。
你再仔細觀察。鏡子是因為手拿著才起作用，太陽從天上而來，艾草在本地生長。火是從什麼地方遊歷到這裡的呢？總結起來是無從尋覓的。三個地方都找不到來源，火從何處產生？應該知道它必然是不存在的。
太陽和鏡子相隔遙遠，既不是和合也不是聚合，不應該火光沒有來源而自己產生。這是爲了破除和合而無因的說法。太陽和鏡子並非緊密相連，沒有和合的意義。在因緣之中既然沒有，那麼並非因緣而有火，必定沒有這個道理。這是將三種會合貫通為實在的道理。
你還是不明白。在如來藏（Tathagatagarbha，一切眾生皆有的佛性）中，自性之火是真空，空性是真火。清凈的本然狀態周遍整個法界。這是爲了闡明真火。第一句指的是最初的迷惑，『如來』以下的三個句子顯示了法體，『清凈』以下的兩個句子闡明了德行和度量，都和前面解釋的一樣。
隨著眾生的心，應和他們所能理解的程度而顯現。阿難（Ananda，佛陀的十大弟子之一），你應該知道，世人只在一個地方拿著鏡子，就在一個地方產生火。如果遍及法界都拿著鏡子，那麼整個世間都會燃起火焰。燃遍整個世間，難道還有固定的處所嗎？這都是循著業力而發現的。這是爲了闡明隨緣的道理，也和前面的解釋一樣。這是第四次總結並責備迷惑的情識。
世間的人沒有智慧，迷惑地認為是因緣和合或者自然而有的性質。這些都是識心（consciousness）分別計度的結果，只有言語上的說法，完全沒有實際的意義。如文字所說的那樣就可以理解。這是第三種水性，分為四個部分。第一部分總標明沒有自性。
阿難（Ananda），水的性質是不確定的，流動和停止沒有恒常。因為水的因緣是無常的，所以說它是不確定的。隨著物體而流動或停止，這就是不確定的相狀。這是第二部分，舉例廣泛地破除兩種觀點，分為兩個小部分。第一部分是舉例並標明特徵。
比如室羅城（Sravasti）、迦毗羅仙（Kapila，數論派的創始人，意為黃赤色）、斫迦羅仙（Chakara，意為輪）、以及缽頭摩訶薩多（Padma-mahasattva，意為赤蓮花，訶薩多含義不詳）等各位大幻術師，爲了求取太陰之精（月亮），用和合的幻藥。這些幻術師們在白天的月亮下，手持方諸（一種可以從月中取水的珠子），承接月亮中的水。這水是從珠子中出來的呢？還是空中自己產生的？還是從月亮上來的呢？月珠是虛幻的。
【English Translation】 English version The subsequent fire arises. It's clearly not produced by the mugwort itself.
You should observe attentively again. The mirror functions because it's held by a hand, the sun comes from the sky, and the mugwort grows locally. From what direction does the fire travel here? In conclusion, it's impossible to find. If it doesn't originate from these three places, from where does the fire arise? You should know that it certainly doesn't exist.
The sun and the mirror are far apart, neither combined nor united. It shouldn't be that the firelight arises without a source of its own. This is to refute the idea of combination without a cause. The sun and the mirror are not closely connected, so there's no meaning of combination. Since there's nothing within the conditions, the idea that fire exists without conditions is certainly not true. This is to connect the three assemblies into a real principle.
You still don't understand. In the Tathagatagarbha (the womb of the Buddhas, the Buddha-nature inherent in all beings), the fire of self-nature is true emptiness, and emptiness is true fire. The pure, original state pervades the entire Dharma realm. This is to clarify the true fire. The first sentence refers to the initial delusion; the three sentences from 'Tathagata' onward reveal the Dharma body; the two sentences from 'pure' onward clarify the virtue and measure, all as explained before.
It manifests according to the minds of sentient beings and the extent of their understanding. Ananda (one of the ten principal disciples of the Buddha), you should know that people hold a mirror in one place and fire arises in that place. If mirrors were held throughout the Dharma realm, flames would arise throughout the entire world. Spreading throughout the world, could there be a fixed location? All of this is discovered following karma. This is to clarify the principle of following conditions, also as explained before. This is the fourth summary and rebuke of deluded emotions.
The people of the world are without wisdom, mistakenly believing it to be caused by conditions or to be of a natural nature. These are all the result of the discriminating and calculating of the consciousness (vijnana), and are merely verbal expressions, without any real meaning. As the text says, it can be understood. This is the third nature of water, divided into four parts. The first part generally indicates the absence of self-nature.
Ananda (one of the ten principal disciples of the Buddha), the nature of water is uncertain; its flow and cessation are not constant. Because the conditions of water are impermanent, it's said to be uncertain. It flows or stops according to the object, which is the uncertain characteristic. This is the second part, broadly refuting two viewpoints, divided into two smaller parts. The first part is to give examples and mark the characteristics.
For example, the great illusionists of Sravasti, Kapila (founder of the Samkhya school, meaning yellowish-red), Chakara (meaning wheel), and Padma-mahasattva (meaning red lotus, the meaning of Harsata is unknown), and others, in order to obtain the essence of the moon (Taiyin), use combined illusory medicines. These illusionists, during the daytime under the white moon, hold a 'fangzhu' (a kind of pearl that can draw water from the moon) in their hands, receiving water from the moon. Does this water come from the pearl? Or does it arise spontaneously in the air? Or does it come from the moon? The moon pearl is illusory.
空三處。徴訖二依理推破。
阿難。若從月來。尚能遠方令珠出水。所經林木皆應吐流。流則何待方諸所出。不流明水非從月降 破月生也。前五句正牒破。月去人間如日之量。故云遠方。月光照處皆合成流。何獨珠出。流則下四句雙結非也。照處皆流。何用珠出。設無流者。顯此水性不從月來。
若從珠出。則此珠中常應流水。何待中宵承白月晝 破珠生也。珠若生水。合常有流。不待照月何無水生。
若從空生。空性無邊。水當無際。從人洎天皆同滔溺。云何復有水陸空行 破空生也。空若生水。有空皆水。誰不受溺。以空遍故水亦周遍。人天水陸應不各存。滔水沒也。
汝更諦觀。月從天陟。珠因手持。承珠水盤本人敷設。水從何方流注於此 總結無從也。月從天升。珠持手內。盤由人置。水自何來。
月珠相遠。非和非合。不應月精無從自有 破和合無因也。言水精者。是太陰精之所流故。緣中尚無。非緣豈有 三會通實理。
汝尚不知如來藏中性水真空性空真水。清凈本然周遍法界。隨眾生心應所知量。一處執珠一處水出。遍法界執滿法界生。生滿世間寧有方所。循業發現 節釋如前 四結責迷情。
世間無知。惑為因緣及自然性。皆是識心分別計度。但有言
【現代漢語翻譯】 現代漢語譯本： 空無三處來源。我已經詳細地依據道理推論破斥。
阿難（Ananda，佛陀的十大弟子之一）。如果水是從月亮來的，那麼月亮的光芒應該能讓遠方的珍珠也能從水中出現，所經過的樹林都應該流淌水。如果到處都流淌水，又何必等待方諸（一種古代取水工具）才能取水呢？如果不流淌水，那麼這明亮的水就不是從月亮降下來的——這是破斥月亮產生水的說法。前面五句是直接破斥。月亮距離人間如同太陽的距離一樣遙遠，所以說是『遠方』。月光照到的地方都應該匯合成水流，為什麼只有珍珠才能讓水出現呢？如果到處都流淌水，那麼下面四句就雙重否定了這種說法。既然照到的地方都流淌水，又何必用方諸取水呢？假設沒有水流，就說明這水的性質不是從月亮來的。
如果水是從珍珠中產生的，那麼這珍珠中應該經常有水流出，何必等到半夜承接月光，白天就沒有水產生呢？——這是破斥珍珠產生水的說法。珍珠如果能產生水，就應該經常有水流出，不用等待月光照耀，為什麼沒有水產生呢？
如果水是從空中產生的，那麼空的性質是無邊無際的，水也應當是無邊無際的，從人到天都將被水淹沒。怎麼還會有水裡游的、陸地上走的、空中飛的呢？——這是破斥從空中產生水的說法。如果空能產生水，那麼有空的地方都應該有水，誰能不被淹沒呢？因為空是普遍存在的，所以水也應該是周遍的，人和天、水陸空的情況應該不會各自存在，都被水淹沒了。
你再仔細觀察，月亮從天上上升，珍珠用手拿著，承接珍珠的盤子是人放置的，水是從什麼地方流到這裡的呢？——總結來說，水沒有來源。月亮從天上上升，珍珠被手拿著，盤子由人放置，水究竟從哪裡來呢？
月亮和珍珠相隔遙遠，不是和合的關係，不應該是月亮的精華無緣無故地自己產生水。——這是破斥和合或無因而產生水的說法。說水是月亮的精華，是太虛空中流出的東西。在因緣中尚且沒有水的存在，沒有因緣又怎麼會有水呢？——這是第三次會通真實理體。
你還不明白，如來藏（Tathagatagarbha，一切眾生皆有之佛性）中，水的自性是真空，空的自性是真水。清凈的本性自然周遍法界，隨著眾生的心，應合所知的量而顯現。在一處執持珍珠，一處就有水出現。遍法界執持珍珠，就遍法界都有水產生。水充滿世間，哪裡有什麼固定的地方呢？都是循著業力而發現的。——這一段的解釋和前面一樣。——這是第四次總結並責備迷惑的情形。
世間無知的人，迷惑地認為是因緣和合或者自然而有的，這些都是識心（consciousness）分別計度的結果，只是說說而已。
【English Translation】 English version: The three places of emptiness. I have thoroughly refuted them based on reason.
Ananda (one of the ten principal disciples of the Buddha). If the water came from the moon, then the moon's light should be able to make pearls in distant places emerge from the water, and the forests it passes through should all be flowing with water. If water were flowing everywhere, why would we need a 'fangzhu' (a kind of ancient water-collecting tool) to obtain water? If water is not flowing, then this clear water did not descend from the moon – this refutes the idea that water originates from the moon. The first five sentences directly refute this. The moon is as far from the human world as the sun, hence the term 'distant places.' Wherever the moonlight shines, water should gather and flow. Why only when a pearl is present does water appear? If water were flowing everywhere, then the following four sentences would doubly negate this idea. Since water flows wherever the light shines, why would we need a 'fangzhu' to collect it? If there is no flow, it shows that the nature of this water does not come from the moon.
If the water came from the pearl, then this pearl should constantly have water flowing from it. Why wait until midnight to receive moonlight, and there is no water produced during the day? – This refutes the idea that water originates from the pearl. If the pearl could produce water, it should constantly have water flowing from it, without waiting for moonlight. Why is there no water produced?
If the water came from emptiness, then the nature of emptiness is boundless, and the water should also be boundless. From humans to the heavens, all would be drowned. How could there still be creatures that swim in water, walk on land, or fly in the sky? – This refutes the idea that water originates from emptiness. If emptiness could produce water, then wherever there is emptiness, there should be water, and who could avoid being drowned? Because emptiness is pervasive, water should also be pervasive. Humans and the heavens, land, and sky should not exist separately; all would be submerged in water.
Observe more carefully: the moon rises from the sky, the pearl is held in the hand, and the plate holding the pearl is placed by a person. From where does the water flow here? – In conclusion, the water has no origin. The moon rises from the sky, the pearl is held in the hand, the plate is placed by a person. Where does the water actually come from?
The moon and the pearl are far apart, not in a relationship of combination or union. It should not be that the essence of the moon spontaneously produces water without any cause. – This refutes the idea that water arises from combination or without cause. To say that water is the essence of the moon is to say that it flows from the great void. If there is no water even in the presence of conditions, how could there be water without conditions? – This is the third time of understanding the true principle.
You still do not understand that in the Tathagatagarbha (the Buddha-nature inherent in all beings), the nature of water is true emptiness, and the nature of emptiness is true water. The pure nature is naturally pervasive throughout the Dharma Realm, manifesting according to the minds of sentient beings and in accordance with the amount they can know. In one place, holding a pearl, water appears in that place. Holding pearls throughout the Dharma Realm, water is produced throughout the Dharma Realm. Water fills the world; where is there a fixed location? All is discovered according to karma. – The explanation of this section is the same as before. – This is the fourth time of summarizing and rebuking the confused state.
Ignorant people in the world are deluded into thinking that it is due to the combination of causes and conditions or that it is natural. These are all the results of the discriminating and calculating mind (consciousness); it is just talk.
說。都無實義 四風性四。一總標無生。
阿難。風性無體。動靜不常 風性無狀。動靜以表 二舉事廣破二。一舉事標徴。
汝常整衣。入于大眾。僧伽梨角動及傍人。則有微風拂彼人面。此風為復出袈裟角。發於虛空。生彼人面 僧伽梨大衣也。袈裟云壞色。衣動於此。風拂于彼。二處及空三皆不生。應知虛妄 二依理推破。
阿難。此風若復出袈裟角。汝乃披風。其衣飛搖應離汝體。我今說法會中垂衣。汝看我衣。風何所在。不應衣中有藏風地 破衣生也。前五句披衣離體破。風性不靜。若生衣中應見飛動。今何不然。我今下六句舉例無風破。佛今垂衣不見飛搖。獨汝袈裟云何風出。衣中未必有潛風處令衣不動。
若生虛空。汝衣不動。何因無拂 此下破空生也。此正牒破。空若生風。何須假汝動衣方有。
空性常住風應常生 此下展轉難也。今二句隨空常在難。空性無滅。風合常有。不動衣時何無風出。
若無風時。虛空當滅 無風空滅難也。若空生風。風不起時應是無空。
滅風可見。滅空何狀 滅空無辦難。物不動時應知風滅。空若滅時以何表辦。
若有生滅。不名虛空 生滅非空難。虛空無為。為無生滅。今有生滅。不名無為。
名為虛空。
【現代漢語翻譯】 現代漢語譯本： 說，這些都沒有實在的意義。性四：一、總標無生。
阿難，風的性質沒有實體，動和靜不是恒常不變的。風的性質沒有形狀，動和靜只是用來表達風的。 二、舉例廣泛破斥二：一、舉例標明徵象。
阿難，你經常整理衣服，進入大眾之中，僧伽梨（大衣）的角動的時候，碰到旁邊的人，就會有微風拂過那個人的面頰。這風是從袈裟角里出來的呢？還是從虛空中產生的呢？還是在那個人的面頰上產生的呢？（僧伽梨：大衣。袈裟：指顏色不正的衣服。）衣服動在這裡，風拂在那裡，兩處以及虛空這三處都沒有產生風的道理，應該知道這是虛妄的。二、依據道理來推論破斥。
阿難，這風如果真的是從袈裟角里出來的，那麼你應該是披著風，你的衣服飛揚搖動，應該離開你的身體。我現在在說法會中垂下衣服，你看我的衣服，風在哪裡呢？不應該衣服中有隱藏風的地方。（破斥從衣服產生風。）前面五句用披衣離開身體來破斥，風的性質不是靜止的，如果從衣服中產生，應該看到衣服飛動，現在為什麼不是這樣呢？我現在用下面六句舉例沒有風來破斥。佛陀我現在垂下衣服，沒有看見衣服飛揚搖動，唯獨你的袈裟怎麼會產生風呢？衣服中未必有隱藏風的地方，讓衣服不動。
如果風是從虛空中產生的，你的衣服不動，為什麼沒有風拂過呢？（此下破斥從虛空產生風。）這句是直接破斥，如果虛空能產生風，何必借用你動衣服才會有風呢？
虛空的性質是恒常存在的，風應該經常產生。（此下是展轉相難。）現在這兩句是隨空恒常存在來責難。虛空的性質沒有滅，風應該經常存在，不動衣服的時候為什麼沒有風出來呢？
如果沒有風的時候，虛空應當消滅。（無風則空滅的責難。）如果虛空能產生風，風不出現的時候，應該是沒有虛空。
風的消滅是可以看見的，虛空消滅是什麼樣子呢？（消滅虛空沒有辦法來證明的責難。）物體不動的時候，應該知道風已經消滅了，虛空如果消滅的時候，用什麼來表示證明呢？
如果有產生和消滅，就不能叫做虛空。（產生消滅就不是虛空的責難。）虛空是無為法，因為沒有產生和消滅。現在有產生和消滅，就不能叫做無為法。
名為虛空。
【English Translation】 English version: Saying that, all these have no real meaning. Nature Four: 1. Generally indicates non-origination.
Ananda, the nature of wind has no substance, and its movement and stillness are not constant. The nature of wind has no form; movement and stillness are used to express it. 2. Broadly refuting with examples, two parts: 1. Citing examples to indicate signs.
Ananda, you often adjust your clothes and enter the assembly. When the corner of your Sanghati (outer robe) moves and touches the person next to you, a gentle breeze will brush that person's face. Does this wind come from the corner of the Kashaya (patched robe)? Or does it arise from the void? Or does it originate on that person's face? (Sanghati: outer robe. Kashaya: refers to a robe of impure color.) The movement of the robe is here, and the breeze brushes there. There is no reason for the wind to arise from these two places or from the void. You should know that this is illusory. 2. Refuting based on reasoning.
Ananda, if this wind truly comes from the corner of the Kashaya, then you should be wearing the wind, and your clothes should be flying and shaking, separating from your body. Now I am letting my clothes hang down in this Dharma assembly. Look at my clothes; where is the wind? There should not be a place in the clothes where wind is hidden. (Refuting that wind arises from clothes.) The previous five sentences refute by saying that wearing the robe would cause it to separate from the body. The nature of wind is not still. If it arises from the clothes, you should see the clothes flying and moving. Why is it not so now? I am now using the following six sentences to refute by giving the example of no wind. The Buddha is now letting his clothes hang down, and I do not see the clothes flying and shaking. How is it that only your Kashaya produces wind? There may not be a place in the clothes where wind is hidden, causing the clothes to remain still.
If the wind arises from the void, and your clothes are not moving, why is there no breeze? (Below, refuting that wind arises from the void.) This sentence is a direct refutation. If the void can produce wind, why is it necessary to borrow your moving clothes to have wind?
The nature of the void is constant, and wind should arise constantly. (Below is a series of mutual challenges.) These two sentences now challenge the idea that wind is constantly present with the void. The nature of the void does not cease, and wind should always be present. When the clothes are not moving, why does no wind arise?
If there is no wind, the void should cease to exist. (Challenging that the void ceases when there is no wind.) If the void can produce wind, when wind does not arise, there should be no void.
The cessation of wind can be seen; what does the cessation of the void look like? (Challenging that there is no way to prove the cessation of the void.) When an object is not moving, you should know that the wind has ceased. If the void ceases, what can be used to indicate or prove it?
If there is origination and cessation, it cannot be called the void. (Challenging that origination and cessation are not characteristics of the void.) The void is unconditioned because it has no origination and cessation. Now there is origination and cessation, so it cannot be called unconditioned.
It is called the void.
云何風出 反結空不生風也。風性搖動。虛空寂然。豈有寂然而生搖動。
若風自生被拂之面。從彼面生當應拂汝自汝。整衣。云何倒拂 破面生也。初二句牒。從彼下四句破。被拂之人面若生風。應合順吹汝當受拂。汝自整衣。不幹風出。云何其風反吹彼面。
汝審諦觀。整衣在汝。面屬彼人。虛空寂然不參流動。風自誰方鼓動來此 重審也。衣面空異。動寂體殊。風從何來吹拂其面。
風空性隔。非和非合。不應風心無從自有 破和合無因也。動寂不同故云性隔。心即是性。文變故爾 三會通實理。
汝宛不知。如來藏中性風真空性空真風。清凈本然周遍法界。隨眾生心應所知量。阿難如汝一人微動服衣。有微風出。遍法界拂。滿國土生。周遍世間。寧有方所。循業發現 四結責迷情。
世間無知。惑為因緣及自然性。皆是識心分別計度。但有言說。都無實義 五空性四。一總標無性。
阿難。空性無形。因色顯發 空無有質。離色之處即顯是空。以對待故。故無性也 二舉事廣破二。一舉事標徴。
如室羅城去河遙處。諸剎利種及婆羅門毗舍首陀兼頗羅墮旋陀羅等。新立安居。鑿井求水 舉事也。剎帝利云田王。婆羅門云凈志。毗舍云坐估。首陀云農者。頗羅墮云
【現代漢語翻譯】 現代漢語譯本 什麼是風的產生？反駁說，空性（指虛空的本質）不會產生風。風的性質是搖動，而虛空是寂靜的。怎麼會有寂靜的虛空產生搖動的風呢？
如果風是從被吹拂的臉上產生的，那麼它應該吹拂你自己，因為你正在整理衣服。為什麼反而倒過來吹拂別人的臉呢？（這是）破斥從臉上產生的說法。前兩句是重複提問，從『從彼下』開始的四句是破斥。如果被吹拂的人的臉能產生風，那麼應該順著吹拂你，讓你受到吹拂。你自己在整理衣服，與風的產生無關。為什麼風反而吹拂別人的臉呢？
你仔細觀察。整理衣服在你，臉屬於別人。虛空寂然，不參與流動。風從哪個方向鼓動而來？（這是）再次審視。衣服和臉是不同的，動和靜的本體也不同。風從哪裡來吹拂那張臉呢？
風和空性的性質是隔絕的，既不是和合也不是聚合。不應該是風的心性沒有來處而自己產生。（這是）破斥和合與無因。動和靜不同，所以說是性質隔絕。心就是性，只是文辭變化而已。（這是）三會通達真實的道理。
你完全不知道，在如來藏中，有性風真空，性空真風。清凈本然，周遍法界。隨著眾生的心，應合所知的量。阿難，比如你一個人稍微動一下衣服，就有微風產生，遍及法界吹拂，充滿國土，周遍世間。哪裡有固定的方向呢？這是隨著業力而顯現。（這是）四，總結並責備迷惑的情感。
世間無知的人，迷惑地認為是因緣或者自然產生的。這些都是識心的分別計度，只有言說，都沒有實際意義。（這是）五，空性四義。一，總標示沒有自性。
阿難，空性沒有形狀，因為色（物質）的顯現才被發現。（因為）空沒有實體，離開色（物質）的地方就顯現為空。因為有對待的緣故，所以沒有自性。（這是）二，舉例廣泛破斥。二，一，舉例標明特徵。
比如室羅城（梵文：Śrāvastī，古印度城市名，意為『豐德』或『聞者眾多』）離河很遠的地方，諸剎利種（梵文：Kshatriya，古印度社會等級，意為『統治者』或『武士』）及婆羅門（梵文：Brahmana，古印度社會等級，意為『祭司』或『學者』）、毗舍（梵文：Vaishya，古印度社會等級，意為『商人』或『農民』）首陀（梵文：Shudra，古印度社會等級，意為『奴隸』或『勞工』）兼頗羅墮（梵文：Bharadvaja，印度姓氏）旋陀羅（梵文：Chandala，古印度社會等級，意為『賤民』）等，新建立住所，鑿井求水。（這是）舉例說明。剎帝利（Kshatriya）稱為田王，婆羅門（Brahmana）稱為凈志，毗舍（Vaishya）稱為坐估，首陀（Shudra）稱為農者，頗羅墮（Bharadvaja）
【English Translation】 English version What is the origin of wind? It is refuted that emptiness (referring to the essence of voidness) does not generate wind. The nature of wind is movement, while emptiness is stillness. How can stillness generate movement?
If the wind originates from the face being blown, then it should blow on yourself, since you are adjusting your clothes. Why does it blow on someone else's face instead? (This is) refuting the claim that it originates from the face. The first two sentences are a repetition of the question, and the four sentences starting with '從彼下' (cong bi xia, 'from that below') are a refutation. If the face of the person being blown could generate wind, then it should blow on you, so that you would be blown. You are adjusting your own clothes, which has nothing to do with the origin of the wind. Why does the wind blow on someone else's face instead?
Observe carefully. Adjusting clothes is your action, and the face belongs to someone else. Emptiness is still and does not participate in movement. From which direction does the wind stir and come? (This is) re-examining. Clothes and face are different, and the essence of movement and stillness are also different. Where does the wind come from to blow on that face?
The natures of wind and emptiness are separate, neither combined nor aggregated. It should not be that the mind-nature of wind arises without a source. (This is) refuting combination and causelessness. Movement and stillness are different, so it is said that their natures are separate. Mind is nature, it's just a change in wording. (This is) the three uniting to understand the true principle.
You are completely unaware that in the Tathagatagarbha (如來藏, the Womb of the Buddhas), there is the wind of nature that is empty in essence, and the emptiness of nature that is the true wind. Pure and inherently so, pervading the entire Dharma Realm. According to the minds of sentient beings, it corresponds to the amount of knowledge. Ananda (阿難), for example, when you slightly move your clothes, a gentle breeze arises, blowing throughout the Dharma Realm, filling the land, and pervading the world. Where is there a fixed direction? This manifests according to karma. (This is) four, summarizing and rebuking deluded emotions.
Ignorant people in the world are deluded into thinking that it is caused by conditions or arises naturally. These are all discriminations and calculations of the mind of consciousness, and there are only words, but no real meaning. (This is) five, the four meanings of emptiness. One, generally indicating no self-nature.
Ananda (阿難), emptiness has no form, and it is discovered because of the manifestation of form (matter). (Because) emptiness has no substance, and the place apart from form (matter) is revealed as emptiness. Because there is opposition, there is no self-nature. (This is) two, giving examples to broadly refute. Two, one, giving examples to mark the characteristics.
For example, in Shravasti (室羅城, Śrāvastī, an ancient Indian city, meaning 'abundance of virtue' or 'many listeners'), far from the river, the Kshatriyas (剎利種, Kshatriya, an ancient Indian social class, meaning 'rulers' or 'warriors'), Brahmins (婆羅門, Brahmana, an ancient Indian social class, meaning 'priests' or 'scholars'), Vaishyas (毗舍, Vaishya, an ancient Indian social class, meaning 'merchants' or 'farmers'), Shudras (首陀, Shudra, an ancient Indian social class, meaning 'slaves' or 'laborers'), Bharadvajas (頗羅墮, Bharadvaja, an Indian surname), Chandalas (旋陀羅, Chandala, an ancient Indian social class, meaning 'outcasts'), etc., newly establish residences and dig wells to seek water. (This is) giving an example. Kshatriya (剎帝利) is called the King of Fields, Brahmana (婆羅門) is called Pure Will, Vaishya (毗舍) is called Sitting Merchant, Shudra (首陀) is called Farmer, Bharadvaja (頗羅墮)
利根。亦捷疾。旃陀羅云殺者。
出土一尺。于中則有一尺虛空。如是乃至出土一丈。中間還得一丈虛空。虛空淺深隨出多少。此空為當因土所出。因鑿所有。無因自生 標徴也。隨出土之多少。則見空之淺深也。虛空與色二俱是假。互相因有。體不離色。今此推徴令知虛妄 二依理推破。
阿難。若復此空無因自生。未鑿土前何不無礙。唯見大地。迥無通達 破無因生也。空若無因。鑿前何無。鑿后何有。無因不成。
若因土出。則土出時應見空入。若土先出無空入者。云何虛空因土而出 破土生。此正破也。前三句牒破。土若生空。土出井時。應見虛空出土入井。若土下四句結非。若見土出不見空入。云何言空從土而有。
若無出入。則應空土元無異因。無異則同。則土出時空何不出 此轉破也。若不見空出土入井。則土因空果二無有異。土即是空。空即是土。土出井時。何不見空從井而出。
若因鑿出。則鑿出空應非出土。不因鑿出。鑿自出土云何見空 破鑿生也。前三句正破鑿出。若鑿出空。鑿自出空。云何見土從井而出。不因下三句反破不因。土因鑿出。空因何有。
汝更審諦諦審諦觀。鑿從人手。隨方運轉。土因地移。如是虛空因何所出 再審二處也。土從地中運
【現代漢語翻譯】 現代漢語譯本： 『利根』（銳利的根基）。『亦捷疾』（也迅速）。『旃陀羅』（Chandala，意為賤民）云殺者（被稱為劊子手）。
出土一尺，其中就有一尺的虛空。像這樣乃至出土一丈，中間也得到一丈的虛空。虛空的淺深隨著出土的多少而變化。這虛空是應當因為土而產生，因為鑿而產生，還是無因而自己產生？這是標示和徵兆。隨著出土的多少，就能看到虛空的淺深。虛空和色這二者都是虛假的，互相依賴而存在，本體不離開色。現在這樣推究和考證，是爲了讓人知道虛妄。
阿難（Ananda，佛陀的十大弟子之一）。如果這虛空無因而自己產生，在沒有鑿土之前，為什麼不是無礙的？只看到大地，完全沒有通達之處？這是破斥無因產生。如果虛空是無因而生，那麼在鑿土之前為什麼沒有？鑿土之後為什麼才有？無因是不能成立的。
如果因為土而產生，那麼土出來的時候，應該看到虛空進入。如果土先出來而沒有虛空進入，怎麼說虛空是因為土而產生？這是破斥土生。這是正面的破斥。前面三句是重複破斥。如果土能產生虛空，那麼土從井裡出來的時候，應該看到虛空從土裡出來進入井裡。如果土出來而沒有看到虛空進入，怎麼能說虛空是從土而有？
如果沒有出入，那麼虛空和土應該原本就沒有不同的原因。沒有不同就是相同，那麼土出來的時候，虛空為什麼不出來？這是轉過來破斥。如果沒有看到虛空出來進入井裡，那麼土的原因和虛空的果報就沒有差異。土就是虛空，虛空就是土。土從井裡出來的時候，為什麼沒有看到虛空從井裡出來？
如果是因鑿而產生，那麼鑿出虛空應該不是鑿出土。如果不是因鑿而產生，鑿自己鑿出土，又怎麼能看到虛空？這是破斥鑿生。前面三句是正面破斥鑿出。如果是鑿出虛空，鑿自己鑿出虛空，怎麼能看到土從井裡出來？後面三句是反過來破斥不是因為鑿。土是因為鑿而產生，虛空又是因為什麼而有？
你再仔細地、仔細地觀察。鑿是從人手，隨著方向運轉。土是因為地的移動，那麼虛空是因為什麼而產生？這是再次審視兩個地方。土是從地中運
【English Translation】 English version: 'Ligenza' (利根) (sharp roots). 'Yi Jiji' (亦捷疾) (also quickly). 'Chandala' (旃陀羅) (Chandala, meaning outcast) is said to be the slayer (云殺者).
If one foot of earth is removed, there is one foot of empty space within. Likewise, even if ten feet of earth are removed, ten feet of empty space are obtained in the middle. The shallowness or depth of the empty space varies with the amount of earth removed. Does this empty space arise because of the earth, because of the digging, or does it arise spontaneously without a cause? This is a sign and indication. The shallowness or depth of the empty space is seen according to the amount of earth removed. Both empty space and form are false, existing in mutual dependence, and the substance does not depart from form. Now, this investigation and verification is to make people aware of the illusory nature.
Ananda (阿難) (Ananda, one of the Buddha's ten great disciples). If this empty space arises spontaneously without a cause, why is it not unobstructed before the earth is dug? Only the earth is seen, with no passage at all? This refutes arising without a cause. If empty space arises without a cause, why is it not there before digging? Why is it only there after digging? Arising without a cause cannot be established.
If it arises because of the earth, then when the earth comes out, one should see empty space entering. If the earth comes out first and no empty space enters, how can it be said that empty space arises because of the earth? This refutes arising from earth. This is a direct refutation. The first three sentences reiterate the refutation. If earth can produce empty space, then when earth comes out of the well, one should see empty space coming out of the earth and entering the well. If earth comes out and no empty space is seen entering, how can it be said that empty space comes from earth?
If there is no coming out or entering, then empty space and earth should originally have no different causes. If there is no difference, then they are the same. So when earth comes out, why does empty space not come out? This is a reverse refutation. If one does not see empty space coming out and entering the well, then the cause of earth and the effect of empty space have no difference. Earth is empty space, and empty space is earth. When earth comes out of the well, why is empty space not seen coming out of the well?
If it arises because of digging, then digging out empty space should not be digging out earth. If it does not arise because of digging, and digging itself digs out earth, then how can empty space be seen? This refutes arising from digging. The first three sentences are a direct refutation of arising from digging. If empty space is dug out, and digging itself digs out empty space, how can earth be seen coming out of the well? The last three sentences are a reverse refutation of not arising from digging. Earth arises because of digging, so what does empty space arise from?
You should examine and observe carefully, very carefully. The digging comes from the human hand, rotating in all directions. The earth is moved because of the ground, so what does empty space arise from? This is a re-examination of the two places. The earth is transported from the ground.
鑿移出。故云地移。
鑿空虛實不相為用。非和非合。不應虛空無從自出 此破和合。重結無因也。鑿空二體也。虛實二義也。豈相符順而稱和合。余文可知 三會通實義三。一類通前義。
若此虛空性圓周遍本不動搖。當知現前地水火風。均名五大。性真圓融。皆如來藏本無生滅 前三句。顯虛空之大義也。虛空若從因緣所生。體非周遍。復是動搖。豈名為大。夫言大者常遍為義。常故無生滅動搖。遍故時處悉有。若因緣生。此有彼無。現有未無。緣會則生。緣離則滅。今此不爾。本如來藏。本自周遍。本不動搖。故名為大。當知下六句。類前四性同受大名。咸稱大者。皆周遍故。無動搖故。是藏性中真功德故。無方大用遍一切處作利益故。豈同方便有名無實而稱大耶 二斥勸研詳。
阿難。汝心昏迷。不悟四大元如來藏。當觀虛生為出為入為非出入 無圓實智故名昏。不了常遍故稱迷。若虛空性有出入等。則體非常。亦無遍義。豈名為大。故勸詳審也 三正會今理。
汝全不知。如來藏中性覺真空性空真覺。清凈本然周遍法界。隨眾生心應所知量。阿難。如一井空。空生一井。十方虛空亦復如是。圓滿十方。寧有方所。循業發現 例前可解 四結責迷情。
世間無知。惑為因緣及
【現代漢語翻譯】 現代漢語譯本： 鑿開（空間）移動出來。所以說地移動了。 鑿開的空和實在的（東西）不能相互作用。既不是和諧也不是結合。不應該（認為）虛空沒有憑藉自身產生——這是爲了破斥和合（的觀點），重新總結無因（的道理）。鑿開是兩個實體。虛和實是兩種意義。怎麼能相互符合順從而稱作和合呢？其餘的文字可以理解。三種會通實在的意義，一種類似前面的意義。 如果這虛空的體性是圓滿周遍且本來不動搖的，應當知道現在眼前的地、水、火、風，都同樣名為五大（五種基本元素）。它們的體性真實圓融，都是如來藏（Tathagatagarbha，如來所藏的功德）本來沒有生滅的——前面三句，顯示了虛空的偉大意義。虛空如果從因緣所生，體性就不是周遍的，而且是動搖的，怎麼能稱為大呢？所謂的大，通常以常和遍為意義。常，所以沒有生滅動搖；遍，所以時間和空間都存在。如果是因緣所生，那麼這裡有，那裡沒有；現在有，未來沒有；因緣聚合就產生，因緣離散就滅亡。現在不是這樣。本來就是如來藏，本來就是周遍，本來就不動搖，所以稱為大。應當知道下面六句，類似前面的四種體性同樣接受大的名稱，都稱為大，都是因為周遍的緣故，沒有動搖的緣故，是藏性中真實的功德的緣故，沒有方所的大用遍及一切處作利益的緣故。怎麼能像方便法門那樣有名無實而稱為大呢？二，斥責並勸勉研習詳審。 阿難（Ananda，佛陀的十大弟子之一）。你的心昏昧迷惑，不明白四大（四大元素）本來就是如來藏。應當觀察虛空是為出為入，還是為非出入——沒有圓滿真實的智慧所以稱為昏昧，不瞭解常和遍所以稱為迷惑。如果虛空的體性有出入等，那麼體性就不是常，也沒有周遍的意義，怎麼能稱為大呢？所以勸勉詳細審察。三，正式會合現在的道理。 你完全不知道，如來藏中，體性覺悟是真空，體性空寂是真覺，清凈本來如此，周遍法界。隨著眾生的心，應合所知的量。阿難（Ananda，佛陀的十大弟子之一）。就像一口井的虛空，虛空產生一口井，十方虛空也是這樣，圓滿十方，哪裡有固定的處所？隨著業力而顯現——類似前面的可以理解。四，總結並責備迷惑的情感。 世間沒有智慧，迷惑地認為是因緣以及...
【English Translation】 English version: It is chiseled out and moved away. Therefore, it is said that the earth moves. The emptiness and reality created by chiseling do not serve each other. It is neither harmony nor union. It should not be that emptiness arises from nowhere—this is to refute the view of harmony and union, and to re-establish the principle of no cause. Chiseling refers to two entities. Emptiness and reality refer to two meanings. How can they conform and comply with each other to be called harmony and union? The remaining text can be understood. Three kinds of meanings communicate the real meaning, and one kind is similar to the previous meaning. If this nature of emptiness is perfectly complete, universally present, and fundamentally unmoving, then know that the present earth, water, fire, and wind are all equally named the Five Great Elements (five basic elements). Their nature is truly complete and harmonious, and all are originally without arising or ceasing in the Tathagatagarbha (the womb of the Tathagata, the virtues stored by the Tathagata)—The previous three sentences reveal the great meaning of emptiness. If emptiness arises from conditions, its nature is not universally present and is also moving. How can it be called great? The so-called 'great' usually takes constancy and universality as its meaning. Constant, therefore without arising, ceasing, or moving; universal, therefore existing in all times and places. If it arises from conditions, then it exists here but not there; it exists now but not in the future; when conditions gather, it arises; when conditions disperse, it ceases. Now it is not like this. It is originally the Tathagatagarbha, originally universally present, originally unmoving, therefore it is called great. Know that the following six sentences are similar to the previous four natures, equally receiving the name of 'great,' all because of being universally present, because of not moving, because it is a true virtue in the nature of the storehouse, because the great function without direction pervades all places to create benefit. How can it be called great like expedient methods that are named but without substance? Two, rebuke and exhort to study in detail. Ananda (one of the ten great disciples of the Buddha). Your mind is confused and deluded, not understanding that the Four Great Elements (four elements) are originally the Tathagatagarbha. You should observe whether emptiness is coming out, going in, or neither coming out nor going in—Without perfect and true wisdom, it is called confusion; not understanding constancy and universality, it is called delusion. If the nature of emptiness has coming out and going in, then the nature is not constant, and there is no meaning of universality. How can it be called great? Therefore, exhort to examine in detail. Three, formally unite the present principle. You do not know at all that in the Tathagatagarbha, the nature of awakening is true emptiness, the nature of emptiness is true awareness, pure and originally so, universally pervading the Dharma Realm. According to the minds of sentient beings, it corresponds to the amount of knowledge. Ananda (one of the ten great disciples of the Buddha). Just like the emptiness of a well, emptiness produces a well, and the emptiness of the ten directions is also like this, perfectly complete in the ten directions. Where is there a fixed place? It manifests according to karma—Similar to the previous, it can be understood. Four, conclude and blame the deluded emotions. The world has no wisdom, and is deluded into thinking it is caused by conditions and...
自然性。皆是識心分別計度。但有言說。都無實義 六根性。然小乘多出四大。大教始有空名。根之與識同名大者未見經出。諸圓實教。圓觀諸法根境識三週遍不動。雖有其義。不立大名。今此特出。真為最後究竟垂範也。文四。一總標無性。
阿難。見覺無知。因色空有 二舉事廣破二。一舉事標徴。
如汝今者在祇陀林。朝明夕昏。設居中宵。白月則光黑月便暗。則明暗等因見分析。此見為復與明暗相併太虛空。為同一體。為非一體。或同非同。或異非異 此約四句以徴。謂一也。異也。亦一亦異也。非一非異也 二依理推破。
阿難。此見若復與明與暗及與虛空元一體者。則明與暗二體相亡。暗時無明。明時無暗。若與暗一。明則見亡。必一于明。暗時當滅。滅則云何見明見暗。若明暗殊。見無生滅。一云何成 此破一也。前四句牒計。則明下四句立理。若與下六句推破。見與境一。境滅見亡。如何分辦明之與暗。若明下三句結非。明暗自殊。見不隨滅。應知此見不與境一。
若此見精與暗與明非一體者。汝離明暗及與虛空。分析見元。作何形相。離明離暗及離虛空。是見元同龜毛兔角。明暗虛空三事俱異。從何立見 破異也。初三句牒計。汝離下四句正難離境何相。離明下四句結成
【現代漢語翻譯】 現代漢語譯本：自然的本性，都是由識心分別思量計算出來的。只要有言語表達，就沒有真實的意義。六根的本性，小乘佛教多認為是四大（地、水、火、風）所生。大乘佛教才開始有空性的說法。根與識同名的『大』，未見於經典記載。各圓滿真實的教義，圓滿地觀察諸法，根、境、識三者周遍而不動。雖然有這個道理，但不立『大』這個名稱。現在這裡特別提出，真正是為最後究竟的垂範。文分四部分。一、總標示無自性。 阿難（佛弟子名）。見覺沒有知性，是因色、空而有。二、舉例廣泛破斥。一、舉例標明徵詢。 阿難（佛弟子名），比如你現在在祇陀林（Gītavana，釋迦牟尼佛時期的一座著名精舍）。早晨明亮，傍晚昏暗。假設住在半夜，白月就明亮，黑月就昏暗。那麼明暗等是因見而分析出來的。這個見，是與明暗相互並存，還是與太虛空同一體性？為同一體，還是非同一體？或同也非同？或異也非異？這是用四句來徵詢。即：一也，異也，亦一亦異也，非一非異也。二、依據道理來推論破斥。 阿難（佛弟子名），這個見，如果與明、與暗以及與虛空原本是一體，那麼明與暗兩種體性就會相互消亡。暗的時候沒有明，明的時候沒有暗。如果與暗是一體，明的時候見就會消亡。必定與明是一體，暗的時候應當滅亡。滅亡了，又如何能見明見暗？如果明暗不同，見沒有生滅，一體又如何成立？這是破斥『一』。前面四句是重複對方的觀點，『則明』下四句是建立道理。『若與』下六句是推論破斥。見與境是一體，境滅見亡，如何分辨明與暗？『若明』下三句是總結否定。明暗各自不同，見不隨之滅亡，應當知道這個見不與境是一體。 如果這個見精與暗與明不是一體，你離開明暗以及虛空，分析見的本源，會是什麼形狀？離開明、離開暗以及離開虛空，這個見的本源就如同龜毛兔角（比喻不存在的事物）。明暗虛空三件事物都不同，從何處建立見？這是破斥『異』。開始三句是重複對方的觀點，『汝離』下四句是正面詰難，離開境是什麼形狀？『離明』下四句是總結成立。
【English Translation】 English version: Natural characteristics are all discriminations and calculations of the conscious mind. As long as there is verbal expression, there is no real meaning. The nature of the six roots is mostly considered by the Hinayana (小乘, Lesser Vehicle) to arise from the Four Great Elements (四大, earth, water, fire, and wind). The Mahayana (大乘, Great Vehicle) teachings began to have the concept of emptiness. The 'Great' in the same name as root and consciousness is not found in the scriptures. All perfect and real teachings, perfectly observe all dharmas, the root, object, and consciousness are all-pervasive and unmoving. Although there is this principle, the name 'Great' is not established. Now this is specially put forward, truly as the ultimate model for the final. Ānanda (阿難, name of a Buddha's disciple), seeing and awareness have no knowing nature, they exist because of form and emptiness. Second, give examples to widely refute. First, give an example to mark the inquiry. Ānanda (阿難, name of a Buddha's disciple), for example, you are now in Gītavana (祇陀林, a famous monastery during the time of Shakyamuni Buddha). Morning is bright, evening is dark. Suppose you live in the middle of the night, the white moon is bright, and the black moon is dark. Then brightness and darkness are analyzed because of seeing. Is this seeing coexisting with brightness and darkness, or is it the same entity as the great void? Is it the same entity, or not the same entity? Or both the same and not the same? Or different and not different? This is using four sentences to inquire. That is: one, different, both one and different, neither one nor different. Second, refute based on reasoning. Ānanda (阿難, name of a Buddha's disciple), if this seeing is originally one entity with brightness, darkness, and emptiness, then the two entities of brightness and darkness will annihilate each other. There is no brightness in darkness, and no darkness in brightness. If it is one with darkness, then seeing will disappear in brightness. If it must be one with brightness, then darkness should perish. If it perishes, how can one see brightness and see darkness? If brightness and darkness are different, and seeing has no birth and death, how can oneness be established? This is refuting 'one'. The first four sentences repeat the other party's point of view, and the next four sentences after '則明' establish the principle. The next six sentences after '若與' are reasoning and refuting. Seeing and object are one entity, the object perishes and seeing disappears, how to distinguish brightness and darkness? The next three sentences after '若明' are a summary negation. Brightness and darkness are different from each other, and seeing does not perish with them, it should be known that this seeing is not one with the object. If this seeing essence is not one entity with darkness and brightness, what shape will you analyze the origin of seeing to be when you leave brightness, darkness, and emptiness? Leaving brightness, leaving darkness, and leaving emptiness, the origin of this seeing is like the fur of a tortoise and the horns of a rabbit (龜毛兔角, a metaphor for non-existent things). Brightness, darkness, and emptiness are three different things, from where is seeing established? This is refuting 'difference'. The first three sentences repeat the other party's point of view, and the next four sentences after '汝離' are a direct question, what shape is it when leaving the object? The next four sentences after '離明' are a summary establishment.
畢竟無體。上皆正破。明暗下三句結破。並可知。
明暗相背。云何或同。離三元無。云何或異 破兩亦也。同即一也。明暗互滅故云相背。若與一同見即隨滅。如前所破。明暗虛空離此無見。亦異不可。
分空分見本無邊畔。云何非同。見暗見明性非遷改。云何非異 破雙非也。空見無辨。故非不一。明暗自遷見無生滅。故非不異。
汝更細審微細審詳審諦審觀。明從太陽。暗隨黑月。通屬虛空。壅歸大地。如是見精因何所出 重審也。勸細審詳。四境之中從何有見。
見覺空頑。非和非合。不應見精無從自出 破和合無因也 三會通實義三。一類通前義。
若見聞知性圓周遍本不動搖。當知無邊不動虛空並其動搖地水火風。均名六大。性真圓融。皆如來藏本無生滅 見聞覺知同名大者。蓋常遍故。如前文釋 二斥勸研詳。
阿難。汝性沉淪。不悟汝之見聞覺知本如來藏。汝當觀此見聞覺知。為生為滅。為同爲異。為非生滅。為非同異 生滅同也。非生滅異也。為同爲異兩亦也。見聞既真。四句叵得。不動周遍。其大者歟 三正會今理。
汝曾不知。如來藏中性見覺明覺精明見。清凈本然周遍法界。隨眾生心應所知量。如一見根見周法界。聽嗅嘗觸見觸覺知。妙德瑩然
【現代漢語翻譯】 現代漢語譯本 畢竟是無體的。以上都是正面破斥。『明暗下』三句總結破斥，都可以理解。
『明暗相背，云何或同。離三元無，云何或異』 這是破斥『兩亦』。『同』即是『一』。明暗互相消滅，所以說是『相背』。如果與『一』相同，見性就隨之消滅，如前面所破斥的。明暗和虛空，離開這些就沒有見性，所以說『異』也不可成立。
『分空分見本無邊畔，云何非同。見暗見明性非遷改，云何非異』 這是破斥『雙非』。空和見沒有分別，所以說『非不一』。明暗自身遷變，而見性沒有生滅，所以說『非不異』。
『汝更細審微細審詳審諦審觀。明從太陽（sun）。暗隨黑月（dark moon）。通屬虛空（void）。壅歸大地（earth）。如是見精因何所出』 這是再次審問。勸告仔細審察，在這四種境界之中，見性從何而來？
『見覺空頑，非和非合。不應見精無從自出』 這是破斥『和合』和『無因』。『三會通實義三』，一類貫通前面的意義。
『若見聞知性圓周遍本不動搖。當知無邊不動虛空（void）並其動搖地水火風（earth, water, fire, wind）。均名六大（six elements）。性真圓融。皆如來藏（Tathagatagarbha）本無生滅』 見聞覺知，都可稱為『大』，是因為它們恒常周遍。如前面的經文解釋。
『阿難（Ananda）。汝性沉淪。不悟汝之見聞覺知本如來藏（Tathagatagarbha）。汝當觀此見聞覺知。為生為滅。為同爲異。為非生滅。為非同異』 生滅是『同』，非生滅是『異』，為同爲異是『兩亦』。見聞既然是真實的，這四句都不可得。不動周遍，大概就是『大』吧。
『汝曾不知。如來藏（Tathagatagarbha）中性見覺明覺精明見。清凈本然周遍法界（Dharmadhatu）。隨眾生心應所知量。如一見根見周法界（Dharmadhatu）。聽嗅嘗觸見觸覺知。妙德瑩然』
【English Translation】 English version After all, it is without substance. All the above are direct refutations. The three sentences beginning with 'light and darkness below' summarize the refutation, and all can be understood.
'Light and darkness oppose each other, how can they be the same? Apart from the three elements, there is nothing, how can they be different?' This refutes 'both also'. 'Same' means 'one'. Light and darkness extinguish each other, so it is said they 'oppose each other'. If it is the same as 'one', then the seeing nature will be extinguished accordingly, as refuted earlier. Light, darkness, and emptiness, apart from these, there is no seeing nature, so it is said that 'different' cannot be established either.
'Dividing emptiness and dividing seeing originally have no boundaries, how can they be not the same? Seeing darkness and seeing light, the nature does not change, how can they be not different?' This refutes 'both not'. Emptiness and seeing have no distinction, so it is said 'not not one'. Light and darkness themselves change, but the seeing nature has no arising or ceasing, so it is said 'not not different'.
'You should further examine minutely, examine thoroughly, examine carefully, and contemplate attentively. Light comes from the sun (sun). Darkness follows the dark moon (dark moon). Penetration belongs to emptiness (void). Obstruction returns to the great earth (earth). So, from where does this seeing essence originate?' This is a repeated examination. It advises careful examination, from where does the seeing nature come from among these four realms?
'Seeing, awareness, emptiness, and dullness are neither harmonious nor combined. It should not be that the seeing essence comes out from nowhere.' This refutes 'harmony and combination' and 'without cause'. 'The three assemblies penetrate the three real meanings', one category connects the previous meanings.
'If the nature of seeing, hearing, and knowing is perfectly complete, universally pervading, and fundamentally unmoving, then know that the boundless, unmoving void (void), along with the moving earth, water, fire, and wind (earth, water, fire, wind), are all called the six great elements (six elements). The nature is truly complete and harmonious. All are the Tathagatagarbha (Tathagatagarbha), fundamentally without arising or ceasing.' Seeing, hearing, awareness, and knowing can all be called 'great' because they are constant and universally pervading, as explained in the previous text.
'Ananda (Ananda), your nature is sinking. You do not realize that your seeing, hearing, awareness, and knowing are fundamentally the Tathagatagarbha (Tathagatagarbha). You should contemplate this seeing, hearing, and knowing. Is it arising or ceasing? Is it the same or different? Is it neither arising nor ceasing? Is it neither the same nor different?' Arising and ceasing are 'the same', neither arising nor ceasing is 'different', being the same or different is 'both also'. Since seeing and hearing are real, these four sentences are unattainable. Unmoving and universally pervading, it is probably 'great'.
'You have never known that in the Tathagatagarbha (Tathagatagarbha) the nature of seeing, awareness, and bright awareness is the essence of bright seeing. Pure and originally so, universally pervading the Dharmadhatu (Dharmadhatu). According to the minds of sentient beings, it responds to the amount of knowledge. Like one root of seeing, seeing pervades the Dharmadhatu (Dharmadhatu). Hearing, smelling, tasting, touching, seeing, touching, and knowing. Wonderful virtue is radiant.'
。遍周法界。圓滿十虛。寧有方所。循業發現 曾則也。聽嗅嘗觸者。鼻舌二根境合始覺。故名嘗觸。覺觸身也。覺知意也 四結責迷情。
世間無知。惑為因緣及自然性。皆是識心分別計度。但有言說。都無實義 七識性四。一總標無性。
阿難。識性無源。因於六種根塵妄出 二舉事廣破二。一舉事標徴。
汝今遍觀此會聖眾。用目循歷。其目周視。但如鏡中無別分析。汝識于中。次第標指。此是文殊。此富樓那。此目犍連。此須菩提。此舍利弗。此識了知。為生於見。為生於相。為生虛空。為無所因突然而出 根能照境如鏡照物。識能了境分別自他。此識分別為從何生 二依理推破。
阿難。若汝識性生於見中。如無明暗及與色空。四種必無。元無汝見。見性尚無。從何發識 破根生也。有相有見。相無見無。根尚無形。識從何發。
若汝識性生於相中不從見生。既不見明。亦不見暗。明暗不矚即無色空。彼相尚無。識從何發 破境界也。相見相待。無見無相。相猶不立。從何有識。
若生於空。非相非見。非見無辨。自不能知明暗色空。非相滅緣。見聞覺知無處安立 此下破空生。初二句審定不由根境也。非見下正破。前三句非見不辨四境破。非相下三句。非相不立五
【現代漢語翻譯】 現代漢語譯本：遍佈整個法界，圓滿包含十方虛空，哪裡會有固定的處所呢？都是隨著各自的業力而顯現的。『曾則也』，是指聽覺、嗅覺、味覺、觸覺，是鼻根、舌根與外境結合時才開始覺察到的，所以稱為『嘗觸』。『覺觸』是指身體的覺觸，『覺知』是指意根的覺知。四種結縛是用來責備迷惑的情感。 世間的無知之人，迷惑地認為是因緣和合或者自然而然產生的。這些都是識心分別計度的結果，只有言語上的說法，並沒有實際的意義。七識的體性有四點，第一點是總的標明其沒有自性。 阿難（Ananda，佛陀的十大弟子之一）。識的體性沒有根源，是由於六種根塵相互作用而虛妄產生的。 現在你仔細觀察這個法會上的聖眾，用眼睛環顧四周，他們的眼睛只是像鏡子一樣照見，沒有分別和分析。你的識在其中，依次地標明指認，『這是文殊（Manjusri，智慧的象徵）』，『這是富樓那（Purna，說法第一）』，『這是目犍連（Maudgalyayana，神通第一）』，『這是須菩提（Subhuti，解空第一）』，『這是舍利弗（Sariputra，智慧第一）』。這個識的了知，是從見（視覺）中產生的呢？還是從相（現象）中產生的呢？還是從虛空中產生的呢？還是沒有原因突然產生的呢？ 根能照見外境，就像鏡子照見物體一樣；識能了別外境，分別自己和他人。這個識的分辨，是從哪裡產生的呢？ 阿難（Ananda），如果你的識性是從見（視覺）中產生的，那麼如果沒有光明和黑暗，以及顏色和空間這四種東西，你的見（視覺）根本就不會存在。既然根本沒有你的見（視覺），又從哪裡產生識呢？ 這是破斥識從根產生的說法。有相就有見，沒有相就沒有見。根都沒有形狀，識從哪裡產生呢？ 如果你的識性是從相（現象）中產生的，而不是從見（視覺）中產生的，既然你沒有看見光明，也沒有看見黑暗，沒有光明和黑暗的照應，就沒有顏色和空間。既然相（現象）都不存在，識從哪裡產生呢？ 這是破斥識從境界產生的說法。相和見是相互依存的，沒有見就沒有相。相都不能成立，又從哪裡有識呢？ 如果識是從虛空中產生的，既不是相也不是見。沒有見就無法分辨，自己也不能知道光明、黑暗、顏色和空間。沒有相，見聞覺知就沒有安立之處。 以下是破斥識從空產生的說法。前兩句是審定識不是從根和境產生的。『非見下』是正式破斥。前三句，『非見不辨四境』，是破斥識不能分辨四種境界。『非相下三句』，『非相不立五』
【English Translation】 English version: Pervading the entire Dharma Realm, completely encompassing the ten directions of space, where could there be a fixed location? It all manifests according to individual karma. 'Ceng Ze Ye' refers to hearing, smelling, tasting, and touching, which are perceived only when the nose and tongue roots combine with external objects, hence the name 'tasting and touching'. 'Awareness of touch' refers to the body's awareness of touch, and 'awareness' refers to the mind root's awareness. The four bonds are used to rebuke deluded emotions. The ignorant people of the world are deluded into thinking that things arise from causes and conditions or naturally. These are all the result of the discriminating mind's calculations; there are only verbal expressions, but no real meaning. The nature of the seven consciousnesses has four aspects, the first of which is to generally indicate that they have no self-nature. Ananda (one of the ten great disciples of the Buddha). The nature of consciousness has no source; it arises falsely due to the interaction of the six roots and dusts. Now, carefully observe the holy assembly at this Dharma gathering, and look around with your eyes. Their eyes merely reflect like a mirror, without discrimination or analysis. Your consciousness, within this, sequentially identifies and points out, 'This is Manjusri (symbol of wisdom)', 'This is Purna (foremost in eloquence)', 'This is Maudgalyayana (foremost in supernatural powers)', 'This is Subhuti (foremost in understanding emptiness)', 'This is Sariputra (foremost in wisdom)'. Does this knowing of consciousness arise from seeing (vision)? Or does it arise from phenomena (appearances)? Or does it arise from emptiness? Or does it arise suddenly without any cause? The root can illuminate external objects, just as a mirror reflects objects; consciousness can distinguish external objects, differentiating between self and others. From where does this discrimination of consciousness arise? Ananda, if your nature of consciousness arises from seeing (vision), then if there were no light and darkness, and no color and space, your seeing (vision) would not exist at all. Since there is fundamentally no seeing (vision), from where does consciousness arise? This refutes the claim that consciousness arises from the root. With phenomena, there is seeing; without phenomena, there is no seeing. Since the root has no form, from where does consciousness arise? If your nature of consciousness arises from phenomena (appearances) and not from seeing (vision), then since you have not seen light, nor have you seen darkness, and without the correspondence of light and darkness, there would be no color and space. Since phenomena (appearances) do not exist, from where does consciousness arise? This refutes the claim that consciousness arises from the realm. Phenomena and seeing are interdependent; without seeing, there is no phenomena. Since phenomena cannot be established, from where does consciousness arise? If consciousness arises from emptiness, it is neither phenomena nor seeing. Without seeing, there is no ability to distinguish, and one cannot know light, darkness, color, and space. Without phenomena, there is no place to establish seeing, hearing, awareness, and knowing. The following refutes the claim that consciousness arises from emptiness. The first two sentences confirm that consciousness does not arise from the root and realm. 'Fei Jian Xia' is the formal refutation. The first three sentences, 'Fei Jian Bu Bian Si Jing', refute that consciousness cannot distinguish the four realms. 'Fei Xiang Xia San Ju', 'Fei Xiang Bu Li Wu'
根破。相即是緣。四境既無即所緣境滅。所緣既無五根何有。上皆牒破不假根境也。
處此二非。空則同無。有非同物。縱發汝識。欲何分別 正破識從空生也。非相非見。故云二非。即正指空也。同無者如龜毛兔角畢竟無故。若言其空是有體者。豈同物像可形可狀。又此虛空昏純無辨。無辨之空若有所生亦應無辨。故云欲何分別。
若無所因突然而出。何不日中別識明月 破無因也。日中無月。既無見月之識。應知非是無因而有。
汝更細詳微細詳審。見托汝睛。相推前境。可狀成有。不相成無。如是識緣因何所出。識動見澄。非和非合 重審生處也。晴即浮塵。境即明暗。成有成無即虛空也。識動下二句結非和合。動謂能了別也。澄謂但照境也。
聞聽覺知亦復如是。不應識緣無從自出 前二句例破余識。聞聽即耳鼻。覺知即舌身意識。不應下二句結無生處。識起緣由。故云識緣 三會通實義三。一類通前義。
若此識心本無所從。當知了別見聞覺知圓滿湛然性非從所。兼彼虛空地水火風。均名七大。性真圓融。皆如來藏本無生滅 初二句能類。當知下所類。了別謂識。見聞謂根也。是生識之根。故云了別見聞等 二斥勸研詳。
阿難。汝心粗浮。不悟見聞發明了知本如來
【現代漢語翻譯】 現代漢語譯本： 根破：根源被破除。相即是緣：現象就是因緣。四境既無即所緣境滅：如果四種境界都不存在，那麼所攀緣的境界也就滅亡了。所緣既無五根何有：如果所攀緣的境界都不存在，那麼眼、耳、鼻、舌、身這五根又怎麼會存在呢？上皆牒破不假根境也：以上都是通過辨析來破除，並不依賴於根和境。 處此二非。空則同無。有非同物。縱發汝識。欲何分別：處於這種非現象、非見解的境地，空就等同於虛無。如果說空是『有』，那就不是實在的物體。縱然你生起你的意識，又能分辨什麼呢？正破識從空生也：這是爲了破除意識從空而生的觀點。非相非見。故云二非：既不是現象，也不是見解，所以說是『二非』。即正指空也：這正是指空性。同無者如龜毛兔角畢竟無故：等同於虛無，就像烏龜的毛、兔子的角，畢竟是不存在的。若言其空是有體者。豈同物像可形可狀：如果說空是有實體的，那豈不是和物體一樣可以被描述、可以被塑造？又此虛空昏純無辨。無辨之空若有所生亦應無辨：而且這種虛空是昏暗、純粹、無法分辨的。無法分辨的空如果能產生什麼，也應該是無法分辨的。故云欲何分別：所以說又能分辨什麼呢？ 若無所因突然而出。何不日中別識明月：如果沒有任何原因就突然產生，為什麼不在白天辨認出明月呢？破無因也：這是爲了破除無因論。日中無月。既無見月之識。應知非是無因而有：白天沒有月亮，既然沒有看見月亮的意識，就應該知道（意識的產生）不是沒有原因的。 汝更細詳微細詳審。見托汝睛。相推前境。可狀成有。不相成無。如是識緣因何所出：你應該更加仔細、更加審慎地觀察。見是依託於你的眼睛，現象是推移於前面的境界。可以被描述就成為『有』，不能相互構成就成為『無』。這樣看來，意識的因緣是從哪裡產生的呢？識動見澄。非和非合：意識是能動的，見是澄明的，它們既不是和諧的，也不是結合的。重審生處也：這是再次審視意識產生的地方。晴即浮塵。境即明暗。成有成無即虛空也：眼睛就是浮塵，境界就是明暗，成為『有』或成為『無』就是虛空。識動下二句結非和合：『識動』以下兩句總結了既非和諧也非結合。動謂能了別也：『動』是指能夠分辨。澄謂但照境也：『澄』是指僅僅照見境界。 聞聽覺知亦復如是。不應識緣無從自出：聽聞、覺察、知曉也是如此。不應該說意識的因緣是無緣無故自己產生的。前二句例破余識：前面兩句是舉例破除其餘的意識。聞聽即耳鼻。覺知即舌身意識：聽聞是耳和鼻，覺察和知曉是舌、身和意識。不應下二句結無生處：『不應該』以下兩句總結了沒有產生的地方。識起緣由。故云識緣：意識產生的緣由，所以說是『識緣』。三會通實義三。一類通前義：第三部分是會通真實意義，分為三點。第一點是歸類並貫通前面的意義。 若此識心本無所從。當知了別見聞覺知圓滿湛然性非從所。兼彼虛空地水火風。均名七大。性真圓融。皆如來藏本無生滅：如果這個意識心本來沒有來源，那麼就應當知道，能夠分辨的見聞覺知，其圓滿澄澈的本性不是從外而來。連同虛空（Akasha），地（Prithvi），水（Apas），火（Tejas），風（Vayu），總稱為七大，它們的體性真實圓融，都是如來藏（Tathagatagarbha），本來沒有生滅。初二句能類。當知下所類：前面兩句是能歸納的，『應當知道』以下是被歸納的。了別謂識。見聞謂根也：『分辨』是指意識，『見聞』是指根。是生識之根。故云了別見聞等：是產生意識的根源，所以說是『分辨見聞』等。二斥勸研詳：第二點是斥責並勸勉要深入研究。 阿難（Ananda）。汝心粗浮。不悟見聞發明了知本如來：阿難（Ananda），你的心粗淺浮躁，不明白見聞、發明、了知，本來就是如來（Tathagata）。
【English Translation】 English version: Root broken: The root source is broken. Appearance is condition: Appearance is the same as condition. If the four realms are non-existent, then the object of clinging vanishes: If the four realms do not exist, then the object of clinging also disappears. If the object of clinging is non-existent, what of the five roots: If the object of clinging does not exist, then what of the five roots of eye, ear, nose, tongue, and body? The above are all refutations, not relying on root and realm. Being in these two negations, emptiness is the same as nothingness, existence is not the same as an object. Even if you generate your consciousness, what can you distinguish? This is to refute the view that consciousness arises from emptiness. Neither appearance nor view, hence the 'two negations'. This directly points to emptiness. Being the same as nothingness is like the fur of a tortoise or the horn of a rabbit, ultimately non-existent. If it is said that emptiness has a substance, wouldn't it be like an object that can be shaped and described? Moreover, this emptiness is dark, pure, and indistinguishable. If indistinguishable emptiness can produce something, it should also be indistinguishable. Therefore, what can you distinguish? If it arises suddenly without cause, why not recognize the bright moon in the middle of the day? This refutes the theory of no cause. There is no moon in the daytime. Since there is no consciousness of seeing the moon, it should be known that it does not arise without cause. You should examine more closely and carefully. Seeing relies on your eyes, appearance pushes forward to the realm in front. What can be described becomes 'existence', what cannot be mutually constituted becomes 'non-existence'. From where does the condition of consciousness arise? Consciousness is active, seeing is clear, neither harmonious nor combined. This is a re-examination of the place of arising. The eyes are floating dust, the realm is light and darkness, becoming 'existence' or 'non-existence' is emptiness. The two sentences below 'consciousness is active' conclude that it is neither harmonious nor combined. 'Active' means being able to distinguish. 'Clear' means only illuminating the realm. Hearing, listening, perceiving, and knowing are also the same. It should not be said that the condition of consciousness arises from itself without cause. The first two sentences exemplify the refutation of other consciousnesses. Hearing and listening are the ear and nose. Perceiving and knowing are the tongue, body, and consciousness. The two sentences below 'it should not' conclude that there is no place of arising. The cause of the arising of consciousness, hence the 'condition of consciousness'. The third part is to integrate the real meaning, in three points. The first point is to categorize and connect the previous meanings. If this mind of consciousness has no origin, then it should be known that the complete and clear nature of distinguishing, seeing, hearing, perceiving, and knowing does not come from outside. Together with space (Akasha), earth (Prithvi), water (Apas), fire (Tejas), and wind (Vayu), they are collectively called the seven great elements, their nature is truly harmonious and integrated, all are the Tathagatagarbha, originally without arising or ceasing. The first two sentences are what can be categorized, 'it should be known' below is what is being categorized. 'Distinguishing' refers to consciousness, 'seeing and hearing' refer to the roots. They are the roots that give rise to consciousness, hence the 'distinguishing seeing and hearing' etc. The second point is to rebuke and encourage detailed study. Ananda, your mind is coarse and superficial, not realizing that seeing, hearing, invention, and knowing are originally the Tathagata.
藏。汝應觀此六處識心。為同爲異。為空為有。為非同異。為非空有 同異如根中破。空謂空生。有謂根境。非空有謂無因也 三正會今理。
汝元不知如來藏中性識明知覺明真識妙覺湛然遍周法界含吐十虛。寧有方所。循業發現 四結責迷情。
世間無知。惑為因緣及自然性。皆是識心分別計度。但有言說。都無實義 三承前開示獲悟二。一具敘大眾領悟二。一略敘除疑。
爾時阿難及諸大眾。蒙佛如來微妙開示。身心蕩然得無掛礙 三科七大即相即性。本自不生。今則無滅。生滅去來皆如來藏圓遍不動清凈本然。此是如來宣勝義中真勝義性。故云微妙開示。身心圓明。故云蕩然。更無諸法可為所疑。故無掛礙 二廣述得益四。一悟心廣大益。
是諸大眾。各各自知心遍十方。見十方空。如觀手中所持葉物 向執心在身中。謂言是我真性。今知空在心內。如片物持于掌間。下文亦云。空生大覺中。如海一漚發 二了物咸真益。
一切世間諸所有物。皆即菩提妙明元心。心精遍圓。含裹十方 向執心外有法。今悟法法唯心。離實相外無法可得。故世間物皆菩提也。菩提云覺。覺即是佛。若執無情無佛性者。請看此文。縱信無情有性。仍說不具諸法。遂令佛性派成其二。一具法佛性。謂
【現代漢語翻譯】 現代漢語譯本：藏（如來藏，指一切眾生本具的清凈覺性）。你應該觀察這六處（眼、耳、鼻、舌、身、意）的識心，是相同還是相異？是空還是有？是非同非異？還是非空非有？（同異的問題如同前面在根中破斥的那樣。空指的是空生，有指的是根和境，非空有指的是無因。）這是第三重正會，如今顯現真理。
你原本不知道，在如來藏中，性識（本具的覺性）是明知的，覺明（覺性的光明）是真識（真實的認識），妙覺（微妙的覺悟）是湛然（清凈）遍周法界的，包含和吐納整個十方虛空。哪裡會有固定的處所呢？它只是隨著眾生的業力而顯現。（這是第四重，結責迷情。）
世間無知的人，迷惑地認為是因緣和合或者自然而然的。這些都是識心的分別計度，只是說說而已，根本沒有實際的意義。（這是第三部分，承接前面的開示而獲得覺悟，分為兩部分。第一部分，概括敘述大眾領悟，又分為兩部分。第一部分，簡略敘述消除疑惑。）
當時，阿難和所有的大眾，蒙受佛如來微妙的開示，身心都感到空蕩蕩的，沒有了任何掛礙。（三科七大，即相即性，本來就不生，現在也就無滅。生滅去來，都是如來藏圓滿周遍、不動搖、清凈本然的體現。這是如來說明勝義諦中的真勝義性，所以說是微妙開示。身心圓滿光明，所以說是空蕩蕩的。再也沒有什麼法可以讓他們疑惑，所以沒有掛礙。）（第二部分，詳細敘述獲得利益，分為四個方面。第一方面，領悟到心廣大無邊的利益。）
這些大眾，各自都知道自己的心遍及十方，看到十方虛空，就像觀看手中所拿的樹葉一樣。（過去執著於心在身中，認為這就是我的真性。現在知道虛空在心內，就像一片樹葉拿在手掌之間。下文也說：『空生大覺中，如海一漚發』。）（第二方面，明白了萬物都是真實的利益。）
一切世間所有的事物，都是菩提（覺悟）妙明（光明）的元心（根本的心）。心精（心的精妙）遍圓，包含和包裹著十方。（過去執著於心外有法，現在領悟到一切法都是唯心所現，在實相之外沒有法可以得到。所以世間萬物都是菩提。菩提的意思是覺悟，覺悟就是佛。如果執著于無情沒有佛性，請看這段經文。即使相信無情有性，仍然說它不具備諸法，於是讓佛性分成兩種。一種是具法佛性，指的是...
【English Translation】 English version: 'Tathagatagarbha' (如來藏, refers to the pure, inherent awareness of all beings). You should observe this six senses' consciousness (六處識心, eye, ear, nose, tongue, body, and mind), whether they are the same or different? Empty or existent? Neither the same nor different? Neither empty nor existent? (The issue of sameness and difference is refuted as before in the analysis of the roots. 'Empty' refers to 'emptiness arising', 'existent' refers to the roots and objects, 'neither empty nor existent' refers to causelessness.) This is the third correct assembly, now revealing the truth.
Originally, you did not know that in the Tathagatagarbha, the nature of consciousness (性識, inherent awareness) is knowing, the luminosity of awareness (覺明, the light of awareness) is true knowledge (真識, true knowing), the wondrous awareness (妙覺, subtle awareness) is pure (湛然) and pervades the entire Dharma Realm, containing and emitting the entire ten directions of space. Where would there be a fixed location? It only manifests according to the karma of sentient beings. (This is the fourth, rebuking delusion.)
Ignorant people in the world are deluded into thinking it is due to causes and conditions or natural. These are all discriminations and calculations of the consciousness, just words, without any real meaning. (This is the third part, receiving the previous teachings and attaining enlightenment, divided into two parts. The first part, summarizing the assembly's understanding, further divided into two parts. The first part, briefly describing the elimination of doubts.)
At that time, Ananda and all the assembly, receiving the Buddha Tathagata's subtle teachings, felt their bodies and minds were empty and without any obstacles. (The three categories and seven elements, are identical in appearance and nature, originally not arising, and now not ceasing. Arising, ceasing, going, and coming are all manifestations of the Tathagatagarbha's perfect pervasiveness, immovability, purity, and inherent nature. This is the Buddha explaining the true ultimate nature within the ultimate truth, so it is called subtle teaching. The body and mind are perfectly luminous, so it is called emptiness. There are no more dharmas that can cause them to doubt, so there are no obstacles.) (The second part, detailing the benefits gained, divided into four aspects. The first aspect, realizing the benefit of the mind's vastness.)
These assembly members each knew that their minds pervaded the ten directions, seeing the ten directions of space as if observing a leaf held in their hand. (In the past, they were attached to the mind being in the body, thinking it was their true nature. Now they know that space is within the mind, like a leaf held in the palm of the hand. The following text also says: 'Emptiness arises within the Great Enlightenment, like a bubble arising in the ocean.') (The second aspect, understanding that all things are true benefits.)
All things in the entire world are the original mind (元心, fundamental mind) of Bodhi (菩提, enlightenment), wondrously luminous (妙明, wonderfully luminous). The essence of the mind (心精, essence of mind) is perfectly pervasive, containing and enveloping the ten directions. (In the past, they were attached to dharmas existing outside the mind, now they realize that all dharmas are manifestations of the mind, and there is no dharma to be obtained outside of true reality. Therefore, all things in the world are Bodhi. Bodhi means enlightenment, and enlightenment is the Buddha. If you are attached to the idea that inanimate objects do not have Buddha-nature, please look at this passage. Even if you believe that inanimate objects have nature, it is still said that they do not possess all dharmas, thus causing Buddha-nature to be divided into two types. One is the Buddha-nature that possesses all dharmas, referring to...
有情性。二不具法佛性。謂無情性。若此派分。何異他說無情草木無佛性耶。今立量示云。一切草木是有法。定具諸法故為宗。因云有佛性故。同喻如有情。正教量云。地水火風均名七大性真圓融皆如來藏。妙覺湛然周遍法界含吐十方寧有方所。稟彼說者。宜悉詳之 三反顧遺身益。
反觀父母所生之身。猶彼十方虛空之中吹一微塵。若存若亡。如湛巨海流一浮漚。起滅無從 太虛處我心中。尚如片物在掌。更觀所生微質。於心大小若何。故舉空中一塵。存亡豈辨。喻至小也。如湛下再舉漚喻了身無生也。前喻猶存小相。今喻相本無生。故此二喻各顯一意 四妙獲元心益。
瞭然自知。獲妙本心常住不滅 了謂顯了。猶分明也。然語辭也。明解在心故云自知。獲得也。迷妄名失。了悟名得。既言常住不滅。故非新得。但顯現耳 二阿難說偈贊述二。一標舉。
禮佛合掌。得未曾有。于如來前說偈贊佛 得益在懷。蓋承開示。故展禮伸贊述益發心也 二正說四。一嘆佛法希有二。一正嘆 妙湛總持不動尊。首楞嚴王世希有 初句贊佛。佛有三身。謂法報應。今皆具嘆。妙湛法身也。法身無相湛然常寂。無作無為遍一切處不生滅故。總持報身也。謂無量劫修行諸度之所顯發。總攝一切無漏功德。盡未來
【現代漢語翻譯】 現代漢語譯本： 有情性（具有情感和意識的生命）。二、不具法佛性（不具備佛性的法則）。指的是無情性（沒有情感和意識的性質）。如果按照這種派別劃分，那和他們所說的無情草木沒有佛性有什麼區別呢？現在立一個量式來證明：一切草木都是有法（具有某種性質的事物），確定具有諸法（各種法則），所以作為宗（論題）。因為有佛性（具有成佛的可能性），如同有情（具有情感和意識的生命）。正教量說：地、水、火、風均名為七大（構成宇宙的七種基本元素），其性真圓融（真實、圓滿、融合），皆是如來藏（如來所藏的清凈自性）。妙覺（圓滿的覺悟）湛然（清澈明亮）周遍法界（遍佈整個宇宙），含吐十方（包含和顯現所有方向），哪裡有什麼固定的處所呢？秉持那種說法的人，應該詳細地思考這些。三、回顧遺身益（回顧遺棄身體的益處）。
反觀父母所生的身體，就像在十方虛空之中吹起一粒微塵，存在與否，難以察覺。如同在湛藍的巨海中漂浮著一個水泡，生起和滅去，無從尋覓。太虛空（廣大的空間）處在我的心中，尚且像一片小東西在手掌中。更何況觀察這所生的微小物質（指身體），在心中又算得了什麼呢？所以用空中一粒微塵來比喻，存在與否都難以分辨，是比喻極其微小。如同湛藍的巨海中漂浮著水泡，再次用泡沫來比喻了身體的無生。前面的比喻還留存著小的表象，現在的比喻是表象本來就沒有生。所以這兩個比喻各自顯明一個意思。四、妙獲元心益（奇妙地獲得本來之心的益處）。
瞭然自知，獲得妙本心（奇妙的根本心）常住不滅（永恒存在，不會消滅）。了，是顯了，就像分明一樣。然，是語氣詞。明瞭解在心中，所以說是自知。獲得，迷妄叫做失去，了悟叫做獲得。既然說是常住不滅，所以不是新獲得的，只是顯現出來罷了。二、阿難說偈贊述（阿難尊者用偈頌讚美佛陀）二。一、標舉。
禮佛合掌，得未曾有（得到前所未有的體驗）。于如來前說偈贊佛（在如來面前用偈頌讚美佛陀）。得到利益在心中，大概是承蒙佛陀的開示，所以行禮讚美，闡述利益，啓發內心。二、正說四。一、嘆佛法希有（讚歎佛法的稀有）二。一、正嘆。
妙湛總持不動尊（奇妙清澈，總攝持守，不可動搖的尊者），首楞嚴王世希有（《首楞嚴》之王，世間稀有）。第一句讚美佛陀。佛陀有三身，即法身、報身、應身。現在都讚歎到了。妙湛，是讚歎法身（佛陀的真理之身）。法身沒有形象，清澈寂靜，無所作為，遍佈一切處，不生不滅。總持，是讚歎報身（佛陀的功德之身）。指的是經過無量劫修行各種度（修行方法）所顯現的，總攝一切沒有遺漏的功德，直到未來。
【English Translation】 English version: Sentient nature (beings with emotions and consciousness). Two, the Buddha-nature of non-inherent Dharma (laws that do not possess Buddha-nature). This refers to insentient nature (the nature of lacking emotions and consciousness). If this school divides things in this way, what difference is there between their claim that insentient plants and trees do not have Buddha-nature and others' claims? Now, let's establish a logical proof: all plants and trees are Dharmas (things possessing certain qualities), and they are definitely endowed with all Dharmas (various laws), therefore serving as the thesis. Because they have Buddha-nature (the potential to become a Buddha), just like sentient beings (beings with emotions and consciousness). The correct teaching states: earth, water, fire, and wind are all called the Seven Great Elements (the seven basic elements that constitute the universe), their nature is truly perfect and harmonious, and they are all the Tathagatagarbha (the pure self-nature stored within the Tathagata). The wonderful enlightenment is clear and bright, pervading the entire Dharma realm (the entire universe), containing and emitting all directions, where could there be a fixed place? Those who adhere to that view should consider these points in detail. Three, the benefit of reflecting on abandoning the body.
Reflecting on the body born of parents is like blowing a tiny speck of dust in the ten directions of empty space, its existence or non-existence is difficult to perceive. It is like a floating bubble in a vast, clear ocean, its arising and ceasing are untraceable. The great void is in my heart, yet it is still like a small object in the palm of my hand. How much smaller is this tiny substance (referring to the body) that is born, in comparison to the heart? Therefore, using a speck of dust in the air as an analogy, it is difficult to distinguish its existence or non-existence, which is an analogy for extreme smallness. Like a floating bubble in a vast, clear ocean, the bubble is used again to illustrate the non-arising of the body. The previous analogy still retained a small appearance, but the current analogy is that the appearance originally had no birth. Therefore, these two analogies each reveal a meaning. Four, the benefit of wonderfully obtaining the original mind.
Clearly knowing oneself, obtaining the wonderful original mind (the wonderful fundamental mind) that is permanent and indestructible. 'Liao' means clear, just like distinct. 'Ran' is a modal particle. Understanding is in the heart, so it is said to be self-knowing. Obtaining, delusion is called losing, enlightenment is called obtaining. Since it is said to be permanent and indestructible, it is not newly obtained, but merely manifested. Two, Ananda praises in verse (Venerable Ananda praises the Buddha with verses). Two. One, introduction.
Paying homage to the Buddha with palms together, obtaining what has never been before (gaining an unprecedented experience). Praising the Buddha with verses before the Tathagata (praising the Buddha with verses in front of the Tathagata). Gaining benefits in the heart, probably due to receiving the Buddha's teachings, so performing rituals of praise, elaborating on the benefits, and inspiring the inner mind. Two, the main discourse. One, praising the rarity of the Buddha-dharma. One, direct praise.
Wonderful, clear, all-encompassing, unmoving venerable one (Wonderful, clear, all-encompassing, and unshakeable venerable one), King of the Shurangama, rare in the world (King of the Shurangama, rare in the world). The first sentence praises the Buddha. The Buddha has three bodies, namely the Dharmakaya (the body of truth), the Sambhogakaya (the body of enjoyment), and the Nirmanakaya (the body of transformation). Now all are praised. 'Wonderful and clear' praises the Dharmakaya (the Buddha's body of truth). The Dharmakaya has no form, is clear and still, without action, pervades all places, and is neither born nor dies. 'All-encompassing' praises the Sambhogakaya (the Buddha's body of merit). It refers to what is manifested through the practice of various perfections (methods of practice) over countless kalpas, encompassing all flawless merits, until the future.
際任持不失。無有壞滅。酬彼因故。不動尊者應身也。謂隨機感厭求勝劣。眾生心中之所顯現真如用相。名之為應。佛體不動。無有作意。如月不降百水不升。慈善根力法爾如此。亦如映象隨形所現鏡且不動。故以不動為應身也。又妙及尊字通上通下。謂三身一體不三而三。體相用法具一切義。故名為妙。是最究竟。極證所顯。故名為尊。下句嘆法。即行法也。一經所顯。唯此三昧。最尊最勝於法自在。故稱為王。上句理果。下句是行。理果行三是所詮義。必因能詮所詮方顯。是故四法皆具嘆也 二述益。
銷我億劫顛倒想。不歷僧祇獲法身 初句斷障。即前身心蕩然得無掛礙也。下經云。從無始來顛倒淪替。今言億者。舉大數耳。妄認四大六塵緣影為身心相。迷己為物。觀大觀小。皆為顛倒虛妄亂想。今聞開示。不執不認故名為銷。下句悟道。即獲妙本心常住不滅也。阿僧祇云無數。劫波云時分。方便教說一切諸佛皆于無數劫中修波羅蜜然後成佛。今於此會言下頓悟。獲妙本心常住不滅。何歷僧祇之有乎。故下文云。歇即菩提。不從人得。何藉劬勞肯綮修證。又云。彈指超無學。又圓覺云。知幻即離不作方便。離幻即覺亦無漸次。皆此義也。然據今文。且敘解悟。如文云各各自知心遍十方。知即解也。敘雖論
解。不無證悟。以隨人入位淺深不同。且如兩教二乘稟權菩薩圓教根性未發信者悟此境界。即是解悟。若曾已入信解行位聞法開悟。即是證悟。更有已入地住。即增道損生。乃至妙覺。破惑證理。發真妙用。皆隨位淺深而論廣狹。此則一會之眾皆得妙益耳 二愿得果度生二。一正陳所愿二。一陳愿。
愿今得果成寶王。還度如是恒沙眾 初句敘智。即佛道無上誓願成也。即於此身期獲證故。故云愿今。次句敘悲。即眾生無邊誓願度也。下云除惑。即煩惱無盡誓願斷。悲智二法即菩提心。正是道體。復以要誓總而持之。即三法周備四愿具足。發菩提心畢於此矣。依圓覺疏。頓教因地總有三重。初了悟覺性。即前獲妙本心得法身也。二發菩提心。即今悲智二愿也。后修菩薩行。即向下問修行方便也。謂若不了自心。云何知正道。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修行。圓頓修證莫過此矣 二述意。
將此深心奉塵剎。是則名為報佛恩 上句同佛化。上求下化悲智二心。一一先悟妙覺明性。從深理生。故名深心。以此二心。承順塵剎諸佛化行。無二無別。故名為奉。下句結報恩。大論云。假使頂戴經塵劫。身為床座遍三千。若不傳法度眾生。畢竟無能報恩者 二重請證明。
【現代漢語翻譯】 現代漢語譯本：
解。並非沒有證悟。而是隨著聽法者根器深淺不同而有差異。比如兩教（指聲聞、緣覺二乘）和二乘人，以及稟承權教菩薩和圓教根性尚未萌發的信眾，領悟到這種境界，就是解悟。如果已經進入信解行位的修行者，聽聞佛法而開悟，就是證悟。更有已經進入登地菩薩的境界，就能增長道業，減少生死。乃至達到妙覺的果位，破除迷惑，證得真理，生髮真實妙用，都隨著位階的深淺而論其廣狹。這樣看來，這次法會上的大眾都能得到殊勝的利益啊。
二、愿得果度生 二。
一、正陳所愿 二。
一、陳愿。
『愿今得果成寶王，還度如是恒沙眾。』
第一句敘述智慧，也就是成就佛道的無上誓願。因為希望在此生就能證得，所以說『愿今』。第二句敘述慈悲，也就是度化無量眾生的誓願。下文說『除惑』，就是斷除無盡煩惱的誓願。慈悲和智慧這兩種法就是菩提心，正是道的本體。再用重要的誓言總括並堅持它，就是三法周備，四弘誓願具足。發菩提心就在這裡完成了。依照《圓覺疏》的說法，頓教在因地總共有三重：首先是了悟覺性，就是前面所說的獲得妙本心，證得法身。第二是發起菩提心，就是現在的慈悲和智慧兩種愿。最後是修菩薩行，就是下面要問的修行方便。如果不能明瞭自心，怎麼能知道正道呢？所以多劫修行也不是真正的菩薩。其次，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，才問修行的方法。圓頓的修證沒有超過這些的了。
二、述意。
『將此深心奉塵剎，是則名為報佛恩。』
上一句是傚法諸佛的教化，向上追求佛道，向下教化眾生，慈悲和智慧兩種心，一一首先領悟妙覺明性，從深刻的道理中產生，所以稱為『深心』。用這兩種心，承順十方世界諸佛的教化行為，沒有差別，所以稱為『奉』。下一句總結報恩。《大智度論》說：『假使頭頂揹負佛經，經過無數劫，身體作為床座遍滿三千大千世界，如果不能傳揚佛法度化眾生，終究不能報答佛恩。』
二、重請證明。
【English Translation】 English version:
Understanding. It's not that there is no enlightenment, but it varies according to the depth of the listener's capacity. For example, those of the Two Teachings (Śrāvakayāna and Pratyekabuddhayāna), the Two Vehicles, as well as those who adhere to the provisional teachings of Bodhisattvas and those whose Round Teaching (perfect teaching) nature has not yet been awakened, when they comprehend this state, it is called 'understanding enlightenment'. If practitioners who have already entered the stages of faith, understanding, and practice hear the Dharma and become enlightened, it is called 'verifying enlightenment'. Furthermore, those who have already entered the stage of the Bhumi (grounds or levels of a Bodhisattva), can increase their progress on the path and diminish their cycle of birth and death. Even reaching the state of Wonderful Enlightenment (Myo-gaku), breaking through delusion, realizing truth, and generating true and wonderful functions, all depend on the depth of their stage to determine their breadth. In this way, the assembly at this Dharma meeting can all receive wonderful benefits.
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Vowing to Attain Buddhahood to Deliver Sentient Beings (two parts).
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Directly Stating the Vow (two parts).
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Stating the Vow.
'I vow now to attain Buddhahood, becoming a Treasure King (寶王), and return to deliver beings as numerous as the Ganges sands.'
The first line describes wisdom, which is the supreme vow to attain the Buddha path. Because one hopes to attain it in this lifetime, it says 'I vow now'. The second line describes compassion, which is the vow to deliver limitless sentient beings. The following line, 'eliminate delusion', is the vow to cut off endless afflictions. Compassion and wisdom are the two Dharmas that constitute the Bodhi mind, which is the very essence of the path. Furthermore, using an important vow to summarize and uphold it, it means that the Three Dharmas are complete, and the Four Great Vows are fulfilled. Generating the Bodhi mind is completed here. According to the commentary on the Yuanjue Sutra (圓覺疏), the Sudden Teaching (頓教) has three aspects in the causal stage: First, realizing the nature of awakening, which is what was mentioned earlier about obtaining the wonderful original mind and attaining the Dharmakaya (法身). Second, generating the Bodhi mind, which is the current two vows of compassion and wisdom. Finally, cultivating the Bodhisattva path, which is the method of practice to be asked about below. If one cannot understand one's own mind, how can one know the right path? Therefore, cultivating for many kalpas (劫) does not make one a true Bodhisattva. Furthermore, without generating a great mind, one cannot begin to act, so Sudhana (善財童子) first states that he has already generated the mind before asking about the method of practice. The cultivation and realization of the Round and Sudden Teaching does not exceed these.
- Stating the Intention.
'I offer this profound mind to all Buddha lands (塵剎), this is called repaying the Buddha's kindness.'
The previous line is emulating the Buddhas' teachings, seeking the Buddha path upwards, and teaching sentient beings downwards, with compassion and wisdom. First, one comprehends the wonderful and enlightened nature, which arises from profound principles, so it is called 'profound mind'. Using these two minds, one follows the teaching activities of all Buddhas in the ten directions, without difference, so it is called 'offering'. The next line concludes with repaying kindness. The Mahaprajnaparamita Sastra (大智度論) says: 'Even if one carries the sutras on one's head for countless kalpas, and one's body serves as a seat throughout the three thousand great thousand worlds, if one cannot propagate the Dharma and deliver sentient beings, one ultimately cannot repay the Buddha's kindness.'
- Requesting Proof Again.
伏請世尊為證明。五濁惡世誓先入。如一眾生未成佛。終不於此取泥洹 我願成道本為度生。度生之心非暫時爾。盡未來際眾生界盡我方入滅。斯愿至重。故請證明 二乞除惑速成。
大雄大力大慈悲。希更審除微細惑。令我早登無上覺。於十方界坐道場 初句嘆德。威德猛盛如獅子王。故名雄。十義具足不可屈伏。故云力。慈悲謂拔苦與樂。無緣普救。皆言大者。顯無上也。次句乞除惑。自乘修惑大乘所知。俱名微細。下二句乞速成。前文已愿得果。今再言者。以度生心切愿早得也。上句真身。下句垂應。登成也。道場現八相也。前云未成不滅。約時豎論。今云於十方界。約處橫說。即釋成上求下化也 四喻道心無動。
舜若多性可銷亡。爍迦羅心無動轉 舜若多雲空也。虛空之性不可銷滅。今尚可滅。上求下化菩提之心終無移動。故不動轉。爍迦羅云豎固不壞也。又翻為輪。輪有摧碾。謂悲智之心自利利他。皆能摧碾惑業苦故。
首楞嚴義疏注經卷第三(之二) 大正藏第 39 冊 No. 1799 首楞嚴義疏注經
首楞嚴義疏注經卷第四(之一)
長水沙門子璇集
二破滿慈執相難性顯如來藏四。一致請三。一總述未了三。一展敬伸嘆。
爾時。富樓那
彌多羅尼子。在大眾中。即從座起。偏袒右肩。右膝著地。合掌恭敬。而白佛言。大威德世尊。善為眾生。敷演如來第一義諦 如來說法。大眾咸坐。欲有所問先起展敬。展敬之儀不離三業。胡跪合掌身也。恭敬意也。白言下口也。如來藏心不空不有即性即相。名第一義。是佛所證決定無妄審實名諦 二引喻述迷。
世尊常推說法人中。我為第一。今聞如來微妙法音。猶如聾人逾百步外聆于蚊蚋。本所不見。何況得聞。佛雖宣明令我除惑。今猶未詳斯義究竟無疑惑地 滿慈子善說法要。眾推無上。今聞佛說。未盡領解。猶壞耳者對微細聲遠逾百步。詎能明辯。第一義諦微妙寂滅。微細聲也。聞而不解與不聞等。猶聾人也。言語道斷心行處滅。逾百步也。說斯等法令我除惑。猶拘疑網未盡悔結。故引比也 二比論得失。
世尊。如阿難輩。雖則開悟。習漏未除。我等會中登無漏者。雖盡諸漏。今聞如來所說法音。尚紆疑悔 開悟者。如前獲妙本心常住不滅也。小乘有學方斷分別俱生全在。名習漏未除。滿慈無學斷盡俱生。此約小乘煩惱障說。問何故無學尚紆疑悔。初果之輩解悟不疑耶。答煩惱所知二障差別。人執法執輕重不同。故正理論云。或有于境智不及愚。所謂凡夫善通三藏。羅漢不識赤鹽。以所知障
【現代漢語翻譯】 現代漢語譯本：彌多羅尼子（Maitreyanatha，慈氏菩薩）。在大眾之中，即從座位上站起，袒露右肩，右膝跪地，合掌恭敬，對佛說道：『大威德世尊，您善於為眾生敷演如來第一義諦（Paramārtha-satya，最高的真理）。如來說法時，大眾都靜坐聆聽，想要提問的人應該先起身表達敬意。表達敬意的儀軌不離身、口、意三業。胡跪合掌是身業，恭敬是意業，稟白是口業。如來藏心（Tathāgatagarbha，如來藏）非空非有，即性即相，名為第一義。這是佛所證悟的，決定真實不虛妄，審實不謬，名為諦（Satya，真諦）。』 二、引喻述迷。 『世尊常常稱讚說法人中，我為第一。如今聽聞如來微妙的法音，就好像聾人在百步之外聆聽蚊蚋的聲音，本來就聽不見，更何況聽清楚。佛陀雖然宣講明白，令我消除疑惑，但如今我仍然不明白這義理的究竟，沒有達到毫無疑惑的境地。』滿慈子（Pūrṇa，富樓那）善於說法要，大眾推崇他為無上。如今聽聞佛陀所說，未能完全領會理解。就像耳朵損壞的人，面對微細的聲音，即使遠在百步之外，又怎能明辨清楚？第一義諦微妙寂滅，就像微細的聲音。聽了卻不理解，與沒聽一樣，就像聾人。言語道斷，心行處滅，就像遠在百步之外。宣說這些法，是爲了讓我消除疑惑，但我仍然被疑惑之網束縛，未能完全消除悔恨，所以用比喻來說明。 二、比論得失。 『世尊，像阿難（Ānanda，慶喜）這樣的人，雖然已經開悟，但習氣煩惱尚未斷除。我們這些會中證得無漏果位的人，雖然已經斷盡諸漏，如今聽聞如來所說的法音，仍然心懷疑惑悔恨。』開悟的人，就像之前獲得妙本真心，常住不滅。小乘有學之人，正在斷除分別和俱生煩惱，習氣煩惱仍然存在，所以說習漏未除。滿慈（Pūrṇa，富樓那）是無學之人，已經斷盡俱生煩惱。這是從小乘煩惱障的角度來說的。有人問：為什麼無學之人仍然心懷疑惑悔恨，而初果之人卻能理解開悟而不疑惑呢？回答是：煩惱障和所知障有差別，人執和法執有輕重不同。所以《正理論》中說：『有的人對於境界和智慧不及愚昧之人，例如凡夫精通三藏，而羅漢卻不認識赤鹽。』這是因為所知障的緣故。
【English Translation】 English version: Maitreyanatha (Maitreya, the benevolent one), in the assembly, rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms in reverence, and said to the Buddha: 'Greatly Powerful and Virtuous World-Honored One, you are skilled at expounding the Tathāgata's (如來) Paramārtha-satya (第一義諦, the ultimate truth) for the benefit of sentient beings. When the Tathāgata preaches the Dharma, the assembly sits quietly and listens. Those who wish to ask questions should first rise and express their respect. The ritual of expressing respect does not deviate from the three karmas of body, speech, and mind. Kneeling on one knee and joining palms is the karma of the body, reverence is the karma of the mind, and reporting is the karma of speech. The Tathāgatagarbha (如來藏心, the womb of the Tathāgata) is neither empty nor existent, it is both nature and appearance, and is called the Paramārtha-satya. This is what the Buddha has realized, it is definitely true and not false, and is verified as truth (Satya, 諦).' 2. Using metaphors to describe confusion. 'World-Honored One, you often praise me as the foremost among Dharma speakers. Now, hearing the Tathāgata's subtle Dharma sound is like a deaf person listening to the sound of mosquitoes from a hundred paces away. One cannot hear it in the first place, let alone hear it clearly. Although the Buddha has clearly explained it, causing me to eliminate doubts, I still do not understand the ultimate meaning of this doctrine, and have not reached a state of no doubt.' Pūrṇa (滿慈子, the one with fullness) is skilled at speaking the essentials of the Dharma, and the assembly praises him as unsurpassed. Now, hearing what the Buddha says, I have not fully understood it. It is like a person with damaged ears facing a subtle sound, even if it is a hundred paces away, how can they clearly distinguish it? The Paramārtha-satya is subtle and quiescent, like a subtle sound. Hearing it but not understanding it is the same as not hearing it, like a deaf person. The path of language is cut off, and the realm of mental activity is extinguished, like being a hundred paces away. Speaking these Dharmas is to allow me to eliminate doubts, but I am still bound by the net of doubt and have not completely eliminated regret, so I use metaphors to explain. 2. Comparing gains and losses. 'World-Honored One, people like Ānanda (阿難, the joyful one), although they have attained enlightenment, have not yet eliminated habitual defilements. We, who have attained the state of no outflows in this assembly, although we have exhausted all outflows, still harbor doubts and regrets when we hear the Dharma sound spoken by the Tathāgata.' Those who have attained enlightenment are like those who have previously obtained the wonderful original mind, which is permanent and indestructible. Those in the stage of learning in the Small Vehicle are in the process of cutting off discriminatory and co-arisen afflictions, and habitual defilements still exist, so it is said that habitual outflows have not been eliminated. Pūrṇa (滿慈, the full one) is a person of no learning, and has exhausted co-arisen afflictions. This is from the perspective of the affliction obstacle of the Small Vehicle. Someone asks: Why do those who have no learning still harbor doubts and regrets, while those who have attained the first fruit can understand enlightenment without doubt? The answer is: There is a difference between the affliction obstacle and the knowledge obstacle, and there is a difference in the severity of attachment to self and attachment to Dharma. Therefore, the Nyāyānusāra-śāstra (正理論) says: 'Some people are inferior to ignorant people in terms of realm and wisdom, for example, a common person is proficient in the three baskets, while an Arhat does not recognize red salt.' This is because of the knowledge obstacle.
障法界理。羅漢雖得無漏煩惱輕故。尚紆疑悔所知重故。阿難雖得開悟所知輕也。習漏未除煩惱重也 二別敘所疑二。一藏性生相疑。
世尊。若復世間一切根塵陰處界等。皆如來藏清凈本然。云何忽生山河大地諸有為相。次第遷流終而復始 前五句引所聞。即同圓覺剛藏云若諸眾生本來成佛也。云何下五句敘疑難。即同彼云何故復有一切無明。彼反難云。若諸無明眾生本有。何因緣故如來複說本來成佛。今經無此難者。意已含故。復有牒而縱之責無窮過。即同下文別答違妨也。然剛藏所問。反覆成難。文聚一處。鉤鎖相連。如來答釋亦總示云。世界始終唸唸相續一切對待。皆由分別生死垢心輪迴妄見。未離妄見而辨覺性。遂令覺性成諸輪轉。乃至結云。如是分別非為正問。今經問既前後。答亦隨問。二經答意。廣略雖別大旨攸同。如彼經云。種種取捨皆是輪迴。未出輪迴而辨圓覺。彼圓覺性即同流轉。若免輪迴無有是處等。此即責剛藏。不了圓覺自性絕諸對待生死涅槃猶如昨夢。遂引無明生死有為。反覆成疑。以難眾生本來成佛。故佛斥。此正是生死垢心分別妄見。遂令圓覺成輪轉也。由是舉喻。云駛月運舟行岸移等。今經即以常說本性覺體妙明明妙。反而責之。以辨滿慈解惑之心。解則已知覺體本妙無明本
【現代漢語翻譯】 現代漢語譯本 障礙了法界的真理。阿羅漢雖然證得了無漏，煩惱也比較輕微，但仍然因為疑惑和所知障而受到束縛。阿難雖然已經開悟，所知障比較輕微，但習氣和煩惱尚未完全消除，仍然比較重。下面分別敘述所疑惑的兩個方面。一是關於如來藏的體性和生起現象的疑惑。
世尊，如果世間一切的根、塵、陰、處、界等等，都是如來藏清凈本然的顯現，那麼為什麼會忽然產生山河大地這些有為的現象，並且次第遷流，終而復始呢？前面五句是引述所聽聞的道理，與《圓覺經》中『若諸眾生本來成佛』的說法相同。後面五句是敘述心中的疑難，也與《圓覺經》中『云何故復有一切無明』的提問相似。《圓覺經》反過來質問：『如果一切無明是眾生本來就有的，那麼因為什麼緣故如來說眾生本來成佛？』這部經沒有這樣的反問，是因為已經包含了這個意思。『復有』是重複並縱容，責備起來就沒有窮盡的時候，與下文分別回答違背和妨礙之處相同。然而《圓覺經》所提出的問題，反覆成為詰難，文句集中在一處，像鉤鎖一樣相互連線。如來的回答和解釋也總括地說明：世界的始終、唸唸相續、一切對待，都是由於分別生死垢心的輪迴妄見。沒有脫離妄見而去辨別覺性，就會使覺性成為各種輪轉。乃至最後總結說：『這樣的分別不是正確的提問。』這部經的提問有先後順序，回答也隨著提問而展開。兩部經的回答，廣略雖然不同，但大旨相同。比如《圓覺經》說：『種種取捨都是輪迴，沒有超出輪迴而去辨別圓覺。』那個圓覺的自性就等同於流轉。如果想要免除輪迴，是沒有這種道理的。這實際上是責備《圓覺經》沒有了解圓覺自性，圓覺自性是超越一切對待，生死涅槃就像昨天的夢一樣。於是引用無明生死有為的現象，反覆成為疑問，來詰難眾生本來成佛的說法。所以佛斥責說，這正是生死垢心的分別妄見，才使得圓覺成為輪轉。因此舉出譬喻，比如船的飛駛、月亮的執行、船的航行、岸的移動等等。這部經就是用常說的本性覺體妙明明妙來反過來責備，以此來辨別滿慈解惑的真心。理解了就知道覺體本來就妙，無明本來就空。
【English Translation】 English version Obstructing the principle of the Dharma Realm. Although Arhats have attained non-outflow and their afflictions are light, they are still bound by doubts and the heaviness of what is known. Although Ānanda has attained enlightenment and his knowledge is light, his habitual outflows have not been eliminated, and his afflictions are still heavy. The following separately narrates the two aspects of doubt. The first is doubt about the nature and arising of the Tathāgatagarbha (Tathagata's Womb, the potential for Buddhahood).
World-Honored One, if all the roots, dusts, aggregates, places, and realms in the world are the pure and inherently natural manifestation of the Tathāgatagarbha, how can mountains, rivers, and the great earth, all these conditioned phenomena, suddenly arise, sequentially change and flow, and end only to begin again? The first five sentences cite what has been heard, which is the same as the statement in the Śūraṅgama Sūtra, 'If all sentient beings are originally Buddhas.' The next five sentences narrate the doubts, which are similar to the question in that sutra, 'Why then is there all ignorance?' The Śūraṅgama Sūtra retorts, 'If all ignorance is originally inherent in sentient beings, then for what reason does the Tathāgata say that they are originally Buddhas?' This sutra does not have such a retort because it already contains this meaning. 'Again' is to repeat and indulge, and there is no end to the blame, which is the same as the separate answers below regarding contradictions and hindrances. However, the questions raised in the Śūraṅgama Sūtra repeatedly become challenges, and the sentences are concentrated in one place, connected like hooks and locks. The Tathāgata's answers and explanations also summarize and explain that the beginning and end of the world, the continuous succession of thoughts, and all dualities are due to the revolving and deluded views of the discriminating mind of defilement of birth and death. Without escaping from deluded views and distinguishing the nature of awareness, it will cause the nature of awareness to become various rotations. And finally, it concludes by saying, 'Such distinctions are not correct questions.' The questions in this sutra have a sequence, and the answers also unfold according to the questions. Although the answers in the two sutras differ in breadth and detail, the main points are the same. For example, the Śūraṅgama Sūtra says, 'All kinds of taking and rejecting are reincarnation, and there is no distinguishing perfect enlightenment without going beyond reincarnation.' That nature of perfect enlightenment is equivalent to rotation. If you want to avoid reincarnation, there is no such principle. This is actually blaming the Śūraṅgama Sūtra for not understanding the nature of perfect enlightenment, which transcends all dualities, and that birth and death and Nirvana are like yesterday's dream. Therefore, it uses the phenomena of ignorance, birth and death, and conditioned phenomena to repeatedly become questions to challenge the statement that sentient beings are originally Buddhas. Therefore, the Buddha rebukes that this is precisely the discriminating and deluded views of the mind of defilement of birth and death, which cause perfect enlightenment to become rotation. Therefore, it gives examples such as the speed of a boat, the movement of the moon, the sailing of a boat, and the movement of the shore. This sutra uses the commonly spoken of nature, the awareness body, wonderfully bright and subtle, to retort, in order to distinguish the true heart of Maudgalyāyana in resolving doubts. Understanding it means knowing that the awareness body is originally wonderful and that ignorance is originally empty.
空山河大地如空華相。夫何致疑。惑則能所妄分強覺俄起。三細為本四輪成界。遂有世界眾生業果相續。斯皆未出輪迴而辨圓覺彼圓覺性即同流轉。故二經之意。問答並同也。然此是法空門下疑難大節。最障修證。滿慈跡雖小聖。今經圓通述悟無非大途。故所陳難剛藏無異。學者至此請細觀之 二大性俱遍疑。
又如來說地水火風本性圓融周遍法界湛然常住。世尊。若地性遍云何容水。水性周遍火則不生。復云何明水火二性。俱遍虛空不相陵滅。世尊。地性障礙。空性虛通。云何二俱周遍法界 此約世諦水火性異。難第一義性相俱融。下文答云。觀相元妄。無可指陳。觀性元真唯妙覺明。妙覺明心先非水火。云何復問相陵滅義 三雙結求誨。
而我不知是義攸往。惟愿如來。宣流大慈。開我迷云及諸大眾。作是語已。五體投地。欽渴如來無上慈誨 攸所也。據說則本然清凈互遍互融。據今則宛爾山河。碩乖水火。莫知所往。孰是孰非。愿垂慈誨。冀無所惑 二許宣三。一敘詮。
爾時世尊。告富樓那及諸會中漏盡無學諸阿羅漢。如來今日。普為此會。宣勝義中真勝義性 如來常依二諦說法。謂世俗諦勝義諦。今所說者異乎常說。謂勝義勝義諦也。一真法界中道實相。無法不收。無法不遍。上聖下凡
【現代漢語翻譯】 現代漢語譯本：空曠的山河大地就像虛幻的空花一樣，有什麼值得懷疑的呢？一旦產生迷惑，就會錯誤地將能認知的主體和被認知的客體分離，強行產生虛妄的覺知。從三細（無明業相、能見相、境界相）為根本，形成四大（地、水、火、風）構成世界。於是就有了世界、眾生和業果相續不斷。這些都沒有超出輪迴，卻要辨別圓覺。那圓覺的本性實際上和流轉的現象是相同的。所以兩部經（指《楞嚴經》和《圓覺經》）的意義，問答都是相同的。然而，這是在法空門下的疑難大節，最能障礙修證。滿慈（Purna，十二大弟子之一，解空第一）雖然是小乘聖者，但此經圓通的闡述和領悟無非都是通向大道的途徑。所以他所提出的疑問和剛藏（Ajita，彌勒菩薩的別名）沒有什麼不同。學習的人到這裡請仔細觀察。二、二大性俱遍的疑問。 又如來說地、水、火、風的本性圓融，周遍法界，清凈而常住。世尊，如果地性周遍，怎麼能容納水？水性周遍，火就不能產生。又怎麼能說明水火二性，都周遍虛空而不互相侵犯消滅呢？世尊，地性有障礙，空性虛空通達，怎麼能說二者都周遍法界呢？這是從世俗諦的角度，認為水火的性質不同，質疑第一義諦中性質和現象的完全融合。下文回答說：『觀察現象原本是虛妄的，沒有什麼可以指出的。觀察本性原本是真實的，只有微妙覺明。微妙覺明的心本來就不是水火，又怎麼能問互相侵犯消滅的意義呢？』三、雙重總結並請求教誨。 而我不知道這個道理的歸宿。只希望如來，宣揚廣大的慈悲，開啟我的迷惑和所有大眾的迷惑。說完這些話，五體投地，虔誠渴望如來無上的慈悲教誨。攸，是『所』的意思。如果按照佛所說，那麼萬物本然清凈，互相周遍互相融合。如果按照現在所見，那麼山河宛然存在，水火截然相悖，不知道該歸向哪裡，哪個是對的哪個是錯的。希望佛垂憐教誨，希望不再迷惑。二、允許宣說。三、敘述詮釋。 爾時，世尊告訴富樓那（Purna）以及所有法會中漏盡煩惱、已證無學的阿羅漢們：『如來今天，普遍爲了這次法會，宣說勝義中的真勝義性。』如來常常依據二諦（世俗諦和勝義諦）說法。所謂世俗諦和勝義諦。現在所說的不同於平常所說的，是勝義勝義諦。一真法界（the One True Dharma Realm），中道實相（the Middle Way Reality），沒有哪種法不能包含，沒有哪種法不能周遍。上至聖人，下至凡人。
【English Translation】 English version: The empty mountains, rivers, and great earth are like illusory flowers in the sky. What is there to doubt? Once confusion arises, the ability to perceive and the perceived object are falsely separated, and a forced sense of awareness arises. Taking the Three Subtleties (ignorance-karma aspect, the aspect of perceived ability, the aspect of the realm of perception) as the root, the Four Great Elements (earth, water, fire, wind) form the world. Thus, there are worlds, sentient beings, and the continuous succession of karmic consequences. All of these have not escaped Samsara (輪迴), yet one tries to discern Perfect Enlightenment (圓覺). The nature of that Perfect Enlightenment is actually the same as the phenomena of transmigration. Therefore, the meaning of the two sutras (referring to the Surangama Sutra and the Perfect Enlightenment Sutra) is the same in their questions and answers. However, this is a major point of difficulty under the Dharma-emptiness school, which most obstructs cultivation and realization. Purna (滿慈), although a Small Vehicle saint, the exposition and realization of perfect penetration in this sutra are all pathways to the Great Vehicle. Therefore, the difficulties he presents are no different from those of Ajita (剛藏). Students, please observe this carefully. Two: Doubts about the universal pervasiveness of the two great natures. Furthermore, the Thus Come One (如來) said that the fundamental nature of earth, water, fire, and wind is perfectly integrated, pervading the Dharma Realm (法界), clear and constantly abiding. World Honored One (世尊), if the earth nature is pervasive, how can it contain water? If the water nature is pervasive, fire cannot arise. How can it be explained that the natures of water and fire both pervade empty space without encroaching upon or destroying each other? World Honored One, the earth nature is obstructive, and the empty nature is unobstructed and penetrating. How can it be said that both pervade the Dharma Realm? This is from the perspective of conventional truth (世俗諦), considering the different natures of water and fire, questioning the complete integration of nature and phenomena in the ultimate truth (第一義諦). The following text answers: 'Observing phenomena is originally illusory, and there is nothing that can be pointed out. Observing nature is originally true, only wonderfully enlightened awareness. The mind of wonderfully enlightened awareness is originally not water or fire, so how can one ask about the meaning of mutual encroachment and destruction?' Three: Double conclusion and request for teaching. And I do not know where the meaning of this principle lies. I only hope that the Thus Come One will proclaim great compassion, opening my confusion and the confusion of all the assembly. After saying these words, he prostrated with his five limbs to the ground, reverently yearning for the unsurpassed compassionate teachings of the Thus Come One. You (攸) means 'where'. If according to what the Buddha said, then all things are inherently pure, mutually pervasive, and mutually integrated. If according to what is seen now, then mountains and rivers clearly exist, and water and fire are distinctly opposed, not knowing where to turn, which is right and which is wrong. I hope the Buddha will bestow compassionate teachings, hoping to be free from confusion. Two: Permission to expound. Three: Narrative exposition. At that time, the World Honored One told Purna (富樓那) and all the Arhats (阿羅漢) in the assembly who had exhausted their outflows and attained no-more-learning: 'Today, the Thus Come One, universally for this assembly, will proclaim the truly ultimate nature within the ultimate truth.' The Thus Come One often teaches according to the Two Truths (世俗諦 and 勝義諦), namely conventional truth and ultimate truth. What is being said now is different from what is usually said; it is the ultimate truth within the ultimate truth. The One True Dharma Realm (一真法界), the Middle Way Reality (中道實相), there is no Dharma that it does not encompass, no Dharma that it does not pervade. From sages above to ordinary people below.
情與非情皆成佛道。斯為極唱最後垂範也 二顯益。
令汝會中定性聲聞及諸一切未得二空迴向上乘阿羅漢等。皆獲一乘寂滅場地真阿練若正修行處 方便教說。定性二乘無性闡提不得成佛如焦芽敗種等。今此會通。咸歸一乘究竟涅槃。涅槃經云。我于余經說有聲聞不得作佛。非於此經作如是說。涅槃佛性即如來藏。亦名一乘。亦名首楞嚴。二經同味不亦宜乎。斯則會五性融三乘。了義極談莫斯為最。阿練若云無諠雜。首楞嚴王即諸佛之大寂定。名真無喧雜正修行處也 三敕聽。
汝今諦聽。當爲汝說 三佇聞。
富樓那等。欽佛法音。默然承聽 四答釋二。一答藏性生相疑二。一正答所疑三。一牒疑。
佛言。富樓那。如汝所言。清凈本然云何忽生山河大地 二正答二。一唯一真心。
汝常不聞如來宣說性覺妙明本覺明妙。富樓那言。唯然世尊。我常聞佛宣說斯義 一真如心。是佛常說。或名法界。或名實相。或如來藏性。或妙凈明心。一經之內尚有多名。況諸經耶。名雖有異一體無別。皆顯法界一相本來平等。三科七大。虛妄有生。虛妄名滅。生滅去來本如來藏。不動周圓。妙真如性。性真常中求于去來迷悟死生。了無所得。若了斯旨。何山河之忽起有為之遷流耶。何致問于如來
【現代漢語翻譯】 現代漢語譯本 情與非情皆能成就佛道。這是最極端的開示，最後的垂範，也是爲了彰顯兩種利益。
使你們法會中那些已證果位的聲聞乘修行者，以及所有尚未證得人法二空，回小向大的阿羅漢等，都能獲得通往一乘寂滅之地的真正阿練若（Aranya，寂靜處），作為正確的修行之處。這是一種方便的教說。過去認為已證果位的二乘（聲聞乘和緣覺乘）以及斷善根的闡提（Icchantika，沒有成佛可能性的人）不能成佛，如同焦芽敗種一般。但現在在此法會上，這些觀點都被融會貫通，最終都回歸到一乘究竟涅槃。正如《涅槃經》所說：『我于其他經典中說有聲聞不能成佛，但不是在這部經中這樣說。』涅槃佛性即如來藏（Tathagatagarbha），也稱為一乘，也稱為首楞嚴（Surangama）。兩部經義理相同，豈不適宜嗎？這便是融會五性，會歸三乘，是最透徹究竟的開示。阿練若意為沒有喧雜。首楞嚴王即諸佛的大寂定，名為真正沒有喧雜的正修行之處。這是第三部分，敕令聽法。
你們現在仔細聽好，我將為你們解說。這是第三部分，期望聽聞。
富樓那（Purna）等，恭敬地聽著佛的法音，默默地領受聽聞。這是第四部分，回答釋疑，分為兩部分。第一部分，回答關於藏性生起現象的疑問，又分為兩部分。第一，正式回答所疑，分為三部分。第一，重複疑問。
佛說：『富樓那，正如你所說，清凈本然的如來藏性，為何忽然生出山河大地？』這是第二部分，正式回答，分為兩部分。第一，唯一真心。
『你不是經常聽如來說法嗎？性覺妙明，本覺明妙。』富樓那說：『是的，世尊，我常聽佛宣說這個道理。』一真如心，是佛經常說的，或者稱為法界（Dharmadhatu），或者稱為實相（Tathata），或者如來藏性，或者妙凈明心。一部經中尚且有多種名稱，更何況是諸部經典呢？名稱雖然不同，但本體沒有差別，都顯示法界一相，本來平等。三科七大，虛妄而生，虛妄而滅。生滅去來，本來就是如來藏，不動而周遍圓滿，是妙真如性。在真常的自性中尋求去來迷悟死生，是完全不可能找到的。如果明白了這層意思，哪裡會有山河的忽然生起，有為法的遷流變化呢？又何至於向如來發問呢？
【English Translation】 English version Both sentient and non-sentient beings can attain Buddhahood. This is the ultimate teaching, the final model, and it also serves to manifest two kinds of benefits.
It enables those Shravakas (listeners) with fixed natures in your assembly, as well as all Arhats (worthy ones) who have not yet attained the emptiness of both persons and dharmas and are turning from the lesser vehicle towards the greater vehicle, to obtain a true Aranya (quiet place) in the realm of Nirvana of the One Vehicle as a place for correct practice. This is a provisional teaching. In the past, it was thought that the Two Vehicles (Shravakas and Pratyekabuddhas) with fixed natures and Icchantikas (those who have severed their roots of goodness) could not attain Buddhahood, like scorched sprouts and rotten seeds. But now, in this assembly, these views are reconciled, and all ultimately return to the One Vehicle and ultimate Nirvana. As the Nirvana Sutra says: 'In other sutras, I have said that Shravakas cannot become Buddhas, but I do not say so in this sutra.' The Nirvana Buddha-nature is the Tathagatagarbha (Buddha-womb), also called the One Vehicle, also called the Surangama. The two sutras have the same meaning, is it not appropriate? This is to reconcile the five natures and converge the three vehicles, the most thorough and ultimate teaching. Aranya means without noise and confusion. The Surangama King is the great Samadhi (meditative absorption) of all Buddhas, called the true place of correct practice without noise and confusion. This is the third part, an order to listen.
Now listen carefully, I will explain it to you. This is the third part, anticipation of hearing.
Purna (Fullness) and others respectfully listened to the Buddha's Dharma sound, silently receiving and hearing. This is the fourth part, answering doubts, divided into two parts. The first part, answering the doubt about the arising of the nature of the storehouse, is further divided into two parts. First, formally answering the doubt, divided into three parts. First, repeating the doubt.
The Buddha said: 'Purna, as you said, how does the pure and inherently so Tathagatagarbha suddenly give rise to mountains, rivers, and the great earth?' This is the second part, formally answering, divided into two parts. First, the one true mind.
'Have you not often heard the Tathagata say: 'The nature of awareness is wonderfully bright, the original awareness is bright and wonderful?' Purna said: 'Yes, World Honored One, I have often heard the Buddha expound this principle.' The one true mind is what the Buddha often speaks of, or it is called Dharmadhatu (the realm of Dharma), or it is called Tathata (suchness), or the nature of the Tathagatagarbha, or the wonderfully pure and bright mind. Even within one sutra, there are many names, let alone in all the sutras? Although the names are different, the essence is not different, all revealing the one aspect of the Dharmadhatu, originally equal. The three aggregates and the seven great elements are falsely born and falsely extinguished. Birth, extinction, coming, and going are originally the Tathagatagarbha, unmoving and perfectly complete, the wonderful true nature. Seeking coming and going, delusion and enlightenment, birth and death in the true and constant nature is completely impossible to find. If you understand this meaning, how can there be the sudden arising of mountains and rivers, the changing and flowing of conditioned dharmas? Why would you ask the Tathagata?'
耶。故茲責問。已釋疑盡。此就真如門約體絕相以答也。性覺本覺指體也。妙明明妙顯用也。顯不由他故云性覺。性自覺故。性自明故。豈由於他。顯非有始故名本覺。本來覺故。本來明故。豈因始有。又體無改易故名性覺。相非生起故名本覺。體相寂滅心言不能及。故稱妙。靈鑒不昧昏惑不能暗。故名明。妙明明妙左右言耳。或可寂而常照故稱妙明。照而常寂故曰明妙。此顯法界一相真覺無二。圓覺亦云。一切覺故圓覺普照寂滅無二。古人所解各隨其意。云云在彼。不能具敘 二起諸妄法。即約生滅門隨緣成事以釋。文三。一總問覺明。
佛言。汝稱覺明。為復性明稱名為覺。為覺不明稱為明覺 此之一問定其解惑也 解則不合致疑。惑則此非正問。問意云。汝聞我說性覺妙明。為作何解。為此覺體本性自明名為覺明。為復覺自不明由覺他明明與覺異名為明覺。覺明之號由誰而立。故云汝稱等。此之二意。一正一邪。定滿慈答為得何意。得此則無疑。認邪則生妄。故此一問定其解惑也 二答由所覺。
富樓那言。若此不明名為覺者。則無所明 據斯答意。覺體自不能明。必須別假他明為其所覺。若無所覺之明。但可獨名為覺。不得兼稱覺明。若欲兼稱覺明。必有明為所覺。斯則但認于邪。以為妄法生起
【現代漢語翻譯】 現代漢語譯本： 耶。因此我這樣責問，已經解釋清楚了所有疑問。這是就真如門（Tathata-dvara，指通過認識事物的真實本性來達到覺悟的途徑）從本體上斷絕一切表象來回答的。『性覺』（Svabhava-bodhi，自性覺悟）和『本覺』（Adi-bodhi，原始覺悟）指的是本體。『妙明明妙』（Myo-myo-ming-myo，微妙而光明，光明而微妙）是顯現作用。因為顯現不由他力，所以說是『性覺』。自性自然覺悟，自性自然光明，難道是由於其他原因嗎？顯現並非有始，所以名為『本覺』。本來就覺悟，本來就光明，難道是由於開始才有的嗎？而且本體沒有改變，所以名為『性覺』。表象並非生起，所以名為『本覺』。本體和表象寂靜滅絕，言語無法表達，所以稱為『妙』。靈明的覺照不昏昧，昏暗迷惑不能遮蔽，所以名為『明』。『妙明明妙』只是左右顛倒的說法。或許可以理解為寂靜而常照，所以稱為『妙明』；覺照而常寂靜，所以說『明妙』。這顯示法界（Dharmadhatu，宇宙萬有）一相，真覺沒有二致。圓覺經也說，一切覺悟都是圓滿覺悟，普遍照耀，寂靜滅絕，沒有二致。古人的解釋各有其意，這些內容都在那裡，不能一一敘述。二、生起各種虛妄法，這是就生滅門（ উৎপত্তি-নিরোধ দ্বার，指事物生起和滅亡的規律）隨順因緣成就事物來解釋。分為三段。一、總問覺明。
佛說：『你所說的『覺明』（Bodhi-vidya，覺悟之明），是覺的本性光明，所以稱之為覺明呢？還是覺本身不明，因為覺察到其他的光明，所以稱之為明覺呢？』這一問是爲了確定他理解上的疑惑。理解正確就不會產生疑問，理解錯誤就不是正確的提問。提問的意思是：你聽我說『性覺妙明』，是怎樣理解的？是認為覺的本體本性自明，所以叫做覺明呢？還是認為覺本身不明，由於覺察到其他的光明，光明與覺不同，所以叫做明覺呢？『覺明』這個名稱是由誰而立的呢？所以說『你所說的』等等。這兩種意思，一個正確，一個錯誤。確定富樓那（Purna，佛陀的十大弟子之一，以善於說法著稱）的回答是哪種意思，理解正確就沒有疑惑，認同錯誤就會產生虛妄。所以這一問是爲了確定他理解上的疑惑。二、回答由所覺。
富樓那說：『如果這個覺本身不明，就不能照亮任何事物。』根據這個回答的意思，覺的本體自身不能光明，必須藉助其他的光明才能被覺察。如果沒有被覺察的光明，只能單獨稱為『覺』，不能兼稱『覺明』。如果想要兼稱『覺明』，必須有光明作為被覺察的對象。這樣就只是認同了錯誤，認為虛妄法由此生起。
【English Translation】 English version: Ye. Therefore, I ask this question, and all doubts have been clarified. This is answering from the perspective of the Tathata-dvara (the gate of Suchness, referring to the path to enlightenment through recognizing the true nature of things) by severing all appearances from the essence. 'Svabhava-bodhi' (性覺, self-nature enlightenment) and 'Adi-bodhi' (本覺, original enlightenment) refer to the essence. 'Myo-myo-ming-myo' (妙明明妙, subtle and bright, bright and subtle) is the manifestation of function. Because the manifestation does not depend on other forces, it is called 'Svabhava-bodhi'. The self-nature is naturally enlightened, and the self-nature is naturally bright. Is it due to other reasons? The manifestation is not from the beginning, so it is called 'Adi-bodhi'. It is originally enlightened and originally bright. Is it because it started to exist? Moreover, the essence has not changed, so it is called 'Svabhava-bodhi'. The appearances are not arising, so it is called 'Adi-bodhi'. The essence and appearances are silent and extinguished, and words cannot express them, so it is called 'Myo' (妙, subtle). The spiritual illumination is not obscured, and confusion and delusion cannot obscure it, so it is called 'Ming' (明, bright). 'Myo-myo-ming-myo' is just a reversed way of saying it. Perhaps it can be understood as silent and constantly illuminating, so it is called 'Myo-ming' (妙明, subtle brightness); illuminating and constantly silent, so it is said 'Ming-myo' (明妙, bright subtlety). This shows that the Dharmadhatu (法界, the realm of reality) is of one aspect, and true enlightenment is not different. The Surangama Sutra also says that all enlightenment is perfect enlightenment, universally illuminating, silent and extinguished, without difference. The interpretations of the ancients each have their own meaning, and these contents are all there, and cannot be described one by one. Two, arising all kinds of false dharmas, this is explaining from the perspective of the origination and cessation gate (生滅門, the gate of arising and ceasing, referring to the law of arising and ceasing of things) following the conditions to accomplish things. Divided into three sections. One, general question about Bodhi-vidya.
The Buddha said: 'What you call 'Bodhi-vidya' (覺明, enlightenment-knowledge), is it that the nature of enlightenment is bright, so it is called Bodhi-vidya? Or is it that enlightenment itself is not bright, because it perceives other brightness, so it is called Vidya-bodhi?' This question is to determine his doubts in understanding. If the understanding is correct, there will be no doubts. If the understanding is wrong, it is not a correct question. The meaning of the question is: When you hear me say 'Svabhava-bodhi Myo-ming', how do you understand it? Is it that the essence of enlightenment is naturally bright, so it is called Bodhi-vidya? Or is it that enlightenment itself is not bright, because it perceives other brightness, and brightness is different from enlightenment, so it is called Vidya-bodhi? Who established the name 'Bodhi-vidya'? So it says 'What you call' and so on. These two meanings, one is correct, and one is wrong. Determine which meaning Purna (富樓那, one of the ten great disciples of the Buddha, known for his eloquence) answers, and if the understanding is correct, there will be no doubts. If you agree with the wrong, false thoughts will arise. So this question is to determine his doubts in understanding. Two, answer by what is perceived.
Purna said: 'If this enlightenment itself is not bright, it cannot illuminate anything.' According to the meaning of this answer, the essence of enlightenment cannot be bright by itself, and must be perceived by other brightness. If there is no brightness to be perceived, it can only be called 'Bodhi' (覺, enlightenment) alone, and cannot be called 'Bodhi-vidya' at the same time. If you want to call it 'Bodhi-vidya' at the same time, there must be brightness as the object to be perceived. In this way, it is only agreeing with the wrong, thinking that false dharmas arise from this.
之本。佛之本意。覺性元明。必不因他而稱明覺。覺妙明妙覺圓明圓。明覺一相無二無別。此唯真覺更無別法。除一寶相余皆魔事。滿慈起教。示自不知。妄認所明。遂成迷倒 三約計敘妄二。初且破滿慈能所執見三。一破真覺墮能所。
佛言。若無所明則無明覺。有所非覺 初二句總牒所計。若汝執言。必有所明方稱明覺。若無所明無明覺者。佛即破云。有所非覺也。意云若有能所焉稱真覺。夫真覺者離能所相。見道偈云。若時于所緣。智都無所得。爾時住唯識。離二取相故。經云。不了心及緣。則生二妄想。了心及境界。妄想則不生。上文云。覺所覺眚。覺非眚中。故知有所非真覺也 二破妙性非湛明。
無所非明。無明又非覺湛明性 初一句別牒所明。若如汝言。必有所明方稱覺明。若無所明但可名覺者。次二句破云。如來常說覺湛明性。豈得無明。若實無明。不合名為覺湛明性 三結示真妄二覺。
性覺必明。妄為明覺 上句結真。下句結妄。性覺必有真明。故云性覺妙明本覺明妙。妄謂明異於覺。是故汝言若無所明則無明覺以有所明方稱覺明。故解惑之見於焉可辨 二正顯迷真起妄之由二。一通明妄覺托真之相。
覺非所明。因明立所 真覺之體。本有妙明。不逐緣生。非由境起
【現代漢語翻譯】 現代漢語譯本： 這是根本。佛的本意是，覺性原本光明，必定不是因為其他事物才稱為明覺。覺妙明、妙覺圓明、圓明覺，這明覺的相狀是唯一且沒有差別的。這唯有真覺，沒有其他法。除了唯一的寶相，其餘都是魔事。滿慈（Purna Maitrayani-putra，佛陀的弟子）發起教說，卻顯示出自己並不瞭解，錯誤地認為有所明瞭，於是就陷入了迷惑顛倒。下面將從約計敘述虛妄兩個方面來闡述。首先，破斥滿慈（Purna Maitrayani-putra）對能所的執見，分為三個部分。第一，破斥真覺墮入能所的觀念。 佛說：『如果沒有所明之物，就沒有明覺。有所明，就不是真覺。』首先兩句總括了滿慈（Purna Maitrayani-putra）的計執。如果你執著地說，必須有所明瞭才能稱為明覺，如果沒有所明之物就沒有明覺，那麼佛就破斥說：『有所明就不是真覺。』意思是說，如果有了能所的對立，怎麼能稱為真覺呢？真覺是遠離能所之相的。見道偈說：『如果對於所緣之境，智慧上都無所得，那時就安住于唯識，遠離能取和所取之相。』經中說：『不瞭解心和緣，就會產生兩種虛妄的念想；瞭解了心和境界，虛妄的念想就不會產生。』上文說：『覺知所覺是過失，覺知不是過失中的一部分。』所以知道有所明就不是真覺。』第二，破斥妙性不是湛明。 『沒有所明，沒有明，又不是覺湛明性。』第一句單獨列出所明。如果像你所說，必須有所明才能稱為覺明，如果沒有所明就只能稱為覺，那麼接下來的兩句就破斥說：如來常說覺湛明性，怎麼能沒有明呢？如果確實沒有明，就不應該稱為覺湛明性。第三，總結並揭示真妄兩種覺。 『性覺必定光明，妄想才會有明覺。』上一句總結真覺，下一句總結妄覺。性覺必定有真明，所以說性覺妙明，本覺明妙。妄想認為明異於覺，所以你說如果沒有所明就沒有明覺，只有有所明才能稱為覺明。因此，解惑的見解就在這裡可以分辨。第二，正式揭示迷惑真性而產生虛妄的原因，分為兩個部分。第一，總的說明虛妄的覺悟依託于真性的相狀。 『覺不是所明，因為有了明才設立所。』真覺的本體，本來就有妙明，不隨順因緣而生，不是由外境而起。
【English Translation】 English version: This is the root. The original intention of the Buddha is that the awakened nature is originally bright and clear, and it is certainly not called 'clear awareness' because of other things. Awareness is wondrously bright, wondrous awareness is perfectly bright, and perfect brightness is awareness. This aspect of clear awareness is unique and without difference. This is solely true awareness, and there is no other Dharma. Apart from the unique precious aspect, all else is the work of demons. Purna Maitrayani-putra (a disciple of the Buddha) initiated teachings, yet revealed his own lack of understanding, mistakenly believing that there was something to be understood, and thus fell into delusion and inversion. The following will elaborate from the two aspects of estimation and narration of falsehood. First, refute Purna Maitrayani-putra's attachment to the perceiver and the perceived, in three parts. First, refute the notion that true awareness falls into the perceiver and the perceived. The Buddha said, 'If there is nothing to be aware of, there is no clear awareness. If there is something to be aware of, it is not true awareness.' The first two sentences summarize Purna Maitrayani-putra's clinging. If you insist that there must be something to be aware of in order to be called clear awareness, and that if there is nothing to be aware of, there is no clear awareness, then the Buddha refutes, saying, 'If there is something to be aware of, it is not true awareness.' The meaning is that if there is a duality of perceiver and perceived, how can it be called true awareness? True awareness is apart from the aspect of perceiver and perceived. The verse on seeing the Way says, 'If, at the time of what is conditioned, wisdom gains nothing, then abide in mere consciousness, apart from the aspects of grasping and what is grasped.' The sutra says, 'Not understanding the mind and conditions, two false thoughts arise; understanding the mind and realms, false thoughts do not arise.' The previous text said, 'Awareness of what is aware is a fault; awareness is not part of the fault.' Therefore, know that having something to be aware of is not true awareness.' Second, refute the notion that the wondrous nature is not clear and bright. 'Without something to be aware of, there is no brightness, and it is not the clear and bright nature of awareness.' The first sentence lists what is to be aware of separately. If, as you say, there must be something to be aware of in order to be called clear awareness, and if there is nothing to be aware of, it can only be called awareness, then the following two sentences refute, saying: The Tathagata (another name for Buddha) always speaks of the clear and bright nature of awareness, how can there be no brightness? If there is indeed no brightness, it should not be called the clear and bright nature of awareness.' Third, summarize and reveal the two kinds of true and false awareness. 'The nature of awareness is certainly bright; delusion creates clear awareness.' The previous sentence summarizes true awareness, and the next sentence summarizes false awareness. The nature of awareness certainly has true brightness, so it is said that the nature of awareness is wondrously bright, and original awareness is brilliantly wondrous. Delusion thinks that brightness is different from awareness, so you say that if there is nothing to be aware of, there is no clear awareness, and only if there is something to be aware of can it be called clear awareness. Therefore, the view of resolving delusion can be distinguished here. Second, formally reveal the reasons for being deluded about true nature and generating falsehood, in two parts. First, generally explain the aspect of false enlightenment relying on true nature. 'Awareness is not what is to be aware of; because of brightness, what is to be aware of is established.' The essence of true awareness originally has wondrous brightness, does not arise according to conditions, and does not arise from external realms.
。本來寂照法界一相。故云覺非所明。因此真明。無明不了妄執為所。由是一念才起四惑俱生。本識初相莫不是此。起信云。由不如實知真如法一。故不覺心起而有于念。又云。不生不滅與生滅和合非一非異。名為阿梨耶識。是此真明為執所認而立所明也。此即真如不守自性。為妄所見便為所相。如前燈光為眚所見便為圓影。此名無始住地無明。纓絡經云。四住地前使無法起。故寂極微細。即此所相也 二廣辨三相展轉生由二。一立因相二。一別示三相三。一異相。
所既妄立。生汝妄能。無同異中熾然成異 起信名為業相。故論云。以依不覺故心動說名為業。覺則不動。動即有苦。果不雜因故。此經名為異相者。異有二義。一相望論異。謂不覺則動。覺則不動。動異不動故。二當體論異。謂此業相具能所故。有生滅故。今此文云。所既妄立生汝妄能者。即當體論異也。真覺妙明本非能所相。無明不覺妄認為所。妄所成故妄能隨生。能所二心不相離也。無同異中熾然成異者。即相望論異也。一真之體。離言說相。離心緣相。故無同異。能所妄分。二相俄起。顯然成立相異無相也。亦名動相。異靜心故 二同相。
異彼所異。因異立同 起信名為轉相。故論云。以依動故能見。不動則無見。轉者起也。轉前
【現代漢語翻譯】 現代漢語譯本： 本來寂照的法界，其本體是無二無別的。所以說，覺悟並非由外在事物所照亮而得來。因為有了這種真實的明覺，無明才無法了知，從而錯誤地執著外物為『所』（所緣之境）。因此，只要一個念頭生起，四種煩惱（四惑）便同時產生。本識最初的相狀，無不源於此。正如《起信論》所說：『由於不如實了知真如法一，所以不覺之心生起，從而有了念頭。』又說：『不生不滅的真如與生滅的現象和合，非一非異，名為阿梨耶識（Ālaya-vijñāna）。』這便是真實的明覺被執著所認知，從而建立起『所明』（所照之境）。這也就是真如不守護其自性，被虛妄所見而成為外在的現象。如同之前的燈光被眼病所見，便成為圓形的幻影。這被稱為無始住地無明（Anādi-sthiti-bhūmi-avidyā）。《纓絡經》說：『在四住地（Catur-sthiti-bhūmi）之前，煩惱無法生起。』所以寂靜到了極其微細的程度，這就是『所相』（所緣之相）。 二、廣泛辨析三相展轉相生的原因，分為兩部分：一、建立因相；二、分別闡釋三相。三、闡釋三相：一、異相（Visesa-laksana）。 既然『所』（所緣之境）是虛妄建立的，便產生了你虛妄的『能』（能緣之心）。在無所謂相同或不同的狀態中，熾盛地形成了差異。 《起信論》稱之為業相（Karma-laksana）。所以論中說：『因為依于不覺，所以心動，稱之為業。覺悟則不動。動即有苦，果不雜因故。』此經稱之為異相，『異』有兩層含義：一是相對而言的差異，即不覺則動，覺則不動，動與不動是不同的；二是就本體而言的差異，即此業相同時具備能與所，因此有生有滅。現在這段經文說：『所既妄立生汝妄能者』，就是就本體而言的差異。真覺妙明，其本體並非能與所的對立相。無明不覺，錯誤地認為有『所』，因為虛妄的『所』的形成，虛妄的『能』也隨之產生。能與所這兩種心是不可分離的。『無同異中熾然成異者』，就是相對而言的差異。一真法界（Eka-satya-dhātu）的本體，遠離言語相，遠離心緣相，所以沒有相同或不同。能與所的虛妄分別，兩種相狀隨即產生，顯然成立了相異無相。也稱為動相，因為它與寂靜的心不同。 二、同相（Samana-laksana）。 因為與那『所異』（所緣之異）不同，所以因『異』而建立『同』。《起信論》稱之為轉相（Pravrtti-laksana）。所以論中說：『因為依于動，所以能見，不動則無見。』轉，是起始的意思。轉前
【English Translation】 English version: The Dharmadhātu (法界), originally in its quiescent illumination, is of one unified aspect. Hence, it is said that enlightenment is not something illuminated by external objects. Because of this true illumination, ignorance (無明, avidyā) cannot comprehend, and thus mistakenly clings to external things as 'that which is perceived' (所, object of perception). Consequently, as soon as a single thought arises, the four afflictions (四惑, four kleshas) simultaneously emerge. The initial appearance of the fundamental consciousness (本識, mūla-vijñāna) invariably stems from this. As the Awakening of Faith (起信論) states: 'Because of not truly knowing the oneness of Suchness (真如, tathatā), the mind of non-enlightenment arises, and thus thoughts come into being.' It also says: 'The unarisen and unceasing Suchness, in conjunction with arising and ceasing phenomena, is neither one nor different, and is called the Ālaya-vijñāna (阿梨耶識).' This is the true illumination being recognized by clinging, thereby establishing 'that which is illuminated' (所明, object of illumination). This is akin to Suchness not guarding its own nature, being seen by delusion as an external phenomenon. Like the light of a lamp being seen as a circular illusion due to an eye disease. This is called beginningless ignorance of the abiding ground (無始住地無明, anādi-sthiti-bhūmi-avidyā). The Garland Sutra (瓔珞經) says: 'Before the four abodes (四住地, catur-sthiti-bhūmi), afflictions cannot arise.' Therefore, it is extremely subtle in its quiescence, which is 'that which is characterized' (所相, characterized object). 2. Broadly Discriminating the Causes of the Interdependent Arising of the Three Aspects, in two parts: 1. Establishing the Causal Aspect; 2. Separately Explaining the Three Aspects. 3. Explaining the Three Aspects: 1. Differentiated Aspect (異相, Visesa-laksana). Since 'that which is perceived' (所, object of perception) is falsely established, it gives rise to your false 'that which is capable' (能, subject of perception). In the absence of sameness or difference, difference intensely arises. The Awakening of Faith (起信論) calls this the Karma Aspect (業相, Karma-laksana). Therefore, the treatise states: 'Because of relying on non-enlightenment, the mind moves, which is called karma. Enlightenment is non-moving. Movement implies suffering, as the result does not mix with the cause.' This sutra calls it the Differentiated Aspect (異相, Visesa-laksana), where 'difference' has two meanings: first, difference in relation, meaning non-enlightenment is movement, while enlightenment is non-movement, thus movement is different from non-movement; second, difference in essence, meaning this Karma Aspect possesses both the capable and the perceived, thus it has arising and ceasing. The current passage says: 'Since 'that which is perceived' is falsely established, it gives rise to your false 'that which is capable',' which refers to the difference in essence. True enlightenment and wondrous illumination are originally not aspects of the capable and the perceived. Ignorance and non-enlightenment falsely recognize 'that which is perceived,' and because of the formation of the false 'that which is perceived,' the false 'that which is capable' also arises accordingly. The two minds of the capable and the perceived are inseparable. 'In the absence of sameness or difference, difference intensely arises' refers to the difference in relation. The essence of the One True Realm (Eka-satya-dhātu) is apart from the aspect of speech and apart from the aspect of mental conditions, thus there is no sameness or difference. The false distinction between the capable and the perceived, the two aspects immediately arise, clearly establishing the difference without aspect. It is also called the Moving Aspect, as it is different from the quiescent mind. 2. Same Aspect (同相, Samana-laksana). Because it is different from 'that which is different' (所異, differentiated object), sameness is established based on difference. The Awakening of Faith (起信論) calls this the Evolving Aspect (轉相, Pravrtti-laksana). Therefore, the treatise states: 'Because of relying on movement, there is seeing; without movement, there is no seeing.' Evolving means arising. Evolving the previous
動心起成能見故。今言異彼所異者。能異即同相。所異即異相。欲異異相須立同名。前異於真。今異於異。待異立同。又粗顯故。亦名靜相。靜異動故。此靜待動。非絕待靜。故云因異立同 三無同異相。
同異發明。因此復立無同無異 起信名為現相。故論云。以依能見故。境界妄現。離見則無境界。此則梨耶三境現也。今云同異發明者。由前同異二相相形顯發故。遂令心相轉粗能成外境。形對前二而立此名。非前靜相故名無同。非前動相名為無異。此則待同異之無同異。非絕待之無同異也。故云同異發明也。此之三相本識分齊。流注生滅唸唸不息。非凡夫二乘之所能覺。由彼一念無明所起。起信名為不相應染。唯佛究盡。故文云。依無明熏習所起識者。非凡夫能知。亦非二乘智慧所覺。謂依菩薩從初正信發心觀察。若證法身得少分知。乃至菩薩究竟地不能盡知。唯佛窮了 二總指釋成。
如是擾亂相待生勞。勞久發塵自相渾濁 如是三相。互相擾惱。互相雜亂。形待不息遂成勞倦。如勞目睛則有狂華。三相虛妄染污真性。故名為塵。汩清凈體令失明潔。故名為濁。濁之粗細名相五重。如下廣辨。皆由此三而為根本也 二辨果相二。一由因引果二。一由細引粗。
由是。引起塵勞煩惱 由前三細
【現代漢語翻譯】 現代漢語譯本 『動心』（念頭的萌動）生起，才能成就『能見』（能見之相），所以說與彼（前文所說）不同的地方在於：『能異』（能異之相）即是『同相』（同相），『所異』（所異之相）即是『異相』（異相）。想要區分『異相』，必須先確立一個共同的名稱。前文所說的『異』，是相對於『真』（真如）而言的；現在所說的『異』，是相對於『異相』而言的。依賴於『異』才能確立『同』。而且因為（靜相）比較粗顯，所以也叫做『靜相』，因為『靜』與『動』不同。這個『靜』是相對於『動』而言的，不是絕對的『靜』。所以說，因為『異』才確立『同』。三、無同異相。
『同異』（同相和異相）顯發，因此又確立『無同』（無同相）和『無異』（無異相）。《起信論》中稱之為『現相』，所以論中說：『因為依賴於能見，境界才虛妄顯現，離開能見就沒有境界。』這就是阿賴耶識的三種境界顯現。現在說『同異發明』，是因為前面的『同相』和『異相』相互比較而顯發，於是使心相變得粗顯，能夠形成外境。相對於前面的兩種相而確立這個名稱，不是前面的『靜相』，所以叫做『無同』；不是前面的『動相』，所以叫做『無異』。這是依賴於『同異』的『無同異』，不是絕對的『無同異』。所以說『同異發明』。這三種相是本識的分際，流注生滅，唸唸不息，不是凡夫和二乘所能覺察的。由那一念無明所生起，《起信論》中稱之為『不相應染』，只有佛才能徹底瞭解。所以經文中說：『依賴於無明熏習所生起的識，不是凡夫所能知道的，也不是二乘的智慧所能覺察的。』是指菩薩從最初的正信發心觀察，如果證得法身，才能得到少分的瞭解，乃至菩薩在究竟地也不能完全瞭解，只有佛才能徹底窮盡。二、總括指明解釋。
像這樣擾亂相待而產生勞倦，勞倦長久就會引發塵垢，自身也變得渾濁。像這樣的三種相，互相擾惱，互相雜亂，相互依賴而不停息，於是形成勞倦。就像勞累的眼睛會看到狂華一樣，這三種相虛妄地染污真性，所以叫做『塵』。擾亂清凈的本體，使其失去明潔，所以叫做『濁』。『濁』的粗細有五重名相，如下文將詳細辨析，都是由此三種相作為根本。二、辨別果相，分為二：一、由因引果；二、一、由細引粗。
由此，引起塵勞煩惱。由前面的三種細相
【English Translation】 English version Because the 'stirring of the mind' (the arising of thoughts) occurs, the 'ability to see' (the appearance of the seeing aspect) can be accomplished. Therefore, what is said to be different from what was previously mentioned is that 'the ability to be different' (the aspect of being able to be different) is the same as the 'same aspect' (the aspect of sameness), and 'what is different' (the aspect of what is different) is the same as the 'different aspect' (the aspect of difference). If you want to differentiate the 'different aspect', you must first establish a common name. The 'difference' mentioned earlier is in relation to 'Truth' (Tathata). The 'difference' mentioned now is in relation to the 'different aspect'. Relying on 'difference' establishes 'sameness'. Moreover, because it is coarse and apparent, it is also called the 'static aspect', because 'static' is different from 'dynamic'. This 'static' is relative to 'dynamic', not absolute 'static'. Therefore, it is said that 'sameness is established because of difference'. Three, the aspect of neither sameness nor difference.
The 'sameness and difference' (the aspects of sameness and difference) are revealed, and therefore 'no sameness' (the aspect of no sameness) and 'no difference' (the aspect of no difference) are established. The Awakening of Faith calls it the 'appearing aspect'. Therefore, the treatise says, 'Because it relies on the ability to see, the realm appears falsely. Without seeing, there is no realm.' This is the manifestation of the three realms of the Alaya consciousness. Now, 'sameness and difference are revealed' means that because the previous 'aspect of sameness' and 'aspect of difference' are compared and revealed, the mind aspect becomes coarser and can form the external realm. This name is established in relation to the previous two aspects. It is not the previous 'static aspect', so it is called 'no sameness'. It is not the previous 'dynamic aspect', so it is called 'no difference'. This is the 'no sameness and no difference' that depends on 'sameness and difference', not the absolute 'no sameness and no difference'. Therefore, it is said that 'sameness and difference are revealed'. These three aspects are the boundaries of the original consciousness, flowing and arising and ceasing, thought after thought without stopping, which cannot be perceived by ordinary people and the Two Vehicles. Arising from that one thought of ignorance, the Awakening of Faith calls it 'non-corresponding defilement', which only the Buddha can fully understand. Therefore, the text says, 'The consciousness arising from the perfuming of ignorance cannot be known by ordinary people, nor can it be perceived by the wisdom of the Two Vehicles.' It refers to the observation of Bodhisattvas from the initial arising of correct faith. If they realize the Dharmakaya, they can gain a partial understanding, and even Bodhisattvas in the ultimate stage cannot fully understand it, only the Buddha can fully comprehend it. Two, a general explanation.
Like this, disturbing and relying on each other produces weariness. Prolonged weariness will cause dust to arise, and one's own nature becomes turbid. These three aspects disturb and confuse each other, relying on each other without ceasing, thus forming weariness. Just as tired eyes will see wild flowers, these three aspects falsely defile the true nature, so they are called 'dust'. Disturbing the pure essence causes it to lose its brightness, so it is called 'turbidity'. The coarseness and fineness of 'turbidity' have five levels of names, which will be analyzed in detail below, all of which have these three aspects as their root. Two, distinguishing the aspect of result, divided into two: one, the result is drawn from the cause; two, one, the coarse is drawn from the fine.
From this, dust, weariness, and afflictions arise. From the previous three subtle aspects
。引起四粗。謂智相相續執取計名也。此四正是二障之體。以妄想內熏境界外熏。因緣具足。由是方生。故云引起。染污勞累造業受報。輪轉無窮皆由於此。即煩惱道也。下業果眾生即后二粗。起信云。以有境界緣故復生六種相。此即六粗也 二由內感外。
起為世界。靜成虛空。虛空為同。世界為異。彼無同異真有為法 起即是動。動即異相。異名差別為世界體。世為遷流。界為方位。前後改轉隔別不同。故名世界。皆由內有異相為本。故云起為世界。靜即同相同名不異。形前差別動亂。故名為靜即虛空之體也。虛空無差別動轉。由內有同相。對動之靜為此因故。故云靜成虛空。虛空下二句結由二相也。彼無下指現相。亦名現識。此就梨耶三相具足成就位。說名真有為法。以能成就八識六塵及根身種子等。前之二相雖亦有為。三相未具。能事未辦。故成就位方說有為。又此一相名無同異。濫前所說真如覺體亦無同異。故此特指是有為法。即知非是真無同異。無同異言真妄俱有。由此揀故無相濫失。然此三相。說雖次第起即同時。所感外器虛空及有情根。一念頓現。亦非前後。不可以說之次第而責現之後先耳 二正明果相三。一世界相續二。一辨其相二。一明四輪所起四。一風輪。
覺明空昧相待成搖。
【現代漢語翻譯】 現代漢語譯本。產生四種粗相，指的是智慧之相持續不斷地執取和計度名相。這四種粗相正是兩種障礙（煩惱障和所知障）的本體。由於內在的妄想和外在的境界相互薰染，因緣條件完備，才產生了這些粗相，所以說『引起』。染污、勞累、造業、受報，在輪迴中無休止地流轉，都是由於這些粗相。這就是煩惱道。《起信論》中說：『因為有境界作為緣故，又產生了六種相。』 這就是六種粗相。二、由內在的感受而引發外在的現象。
產生世界，靜止形成虛空。虛空是相同，世界是相異。那裡沒有相同和相異，是真實的『有為法』。『起』就是動，動就是相異。相異被稱為差別，是世界的本體。『世』是遷流變化，『界』是方位。前後改變轉移，相互隔絕不同，所以叫做世界。這些都是由於內在有相異的根本。所以說『起為世界』。『靜』就是相同，相同被稱為不異。在形體顯現之前，沒有差別和動亂，所以稱為『靜』，是虛空的本體。虛空沒有差別和動轉，由於內在有相同的相，與『動』相對的『靜』是它的原因。所以說『靜成虛空』。『虛空』下面的兩句總結了由兩種相產生的現象。『彼無』以下指的是現相，也稱為現識。這是就阿賴耶識的三相具足成就的階段來說的，稱為真實的『有為法』。因為它能夠成就八識、六塵以及根身種子等。之前的兩種相雖然也是『有為』，但三相還不完備，功能還沒有完成。所以在成就的階段才說『有為』。而且這一相被稱為『無同異』，容易與前面所說的真如覺體也沒有相同和相異相混淆。所以這裡特指是有為法，就知道它不是真正的無相同和相異。『無同異』的意思是真和妄都存在。通過這樣的區分，避免了混淆和遺漏。然而這三種相，雖然說是依次產生，實際上是同時發生的。所感應的外在器世界、虛空以及有情眾生的根身，在一念之間同時顯現，也不是有先後順序的。不可以用次第的說法來責備顯現的先後。二、正式闡明果相，分為三部分。一、世界相續，分為二部分。一、辨別它的相，分為二部分。一、闡明四輪所產生的原因，分為四部分。一、風輪。
覺性和光明與空和昧相互對待，形成了搖動。
【English Translation】 English version. Gives rise to four coarse aspects, referring to the continuous grasping and conceptualization of names and forms by the aspect of wisdom. These four are precisely the substance of the two obscurations (klesha-avarana (afflictive obscuration) and jneya-avarana (cognitive obscuration)). Because of the mutual influence of internal delusion and external realms, when the conditions are complete, these coarse aspects arise. Therefore, it is said to 'give rise'. Defilement, toil, karma creation, and retribution, endlessly revolving in samsara, are all due to these. This is the path of affliction. The lower karma, result, and sentient beings are the latter two coarse aspects. The Awakening of Faith says: 'Because there is a realm as a condition, six more aspects arise.' These are the six coarse aspects. 2. From internal sensation to external.
Arising as the world, stillness becomes emptiness. Emptiness is the same, the world is different. There is neither sameness nor difference there, it is truly conditioned phenomena (Sanskrit: saṃskṛta). 'Arising' is movement, movement is difference. Difference is called distinction, the substance of the world. 'World' is flowing change, 'realm' is direction. Changes before and after, separated and different, are called the world. All of these are due to the internal root of difference. Therefore, it is said 'arising as the world'. 'Stillness' is the same, the same is called non-difference. Before the form appears, there is no distinction or disturbance, so it is called 'stillness', the substance of emptiness. Emptiness has no distinction or movement, because internally there is the aspect of sameness, the stillness opposite to movement is its cause. Therefore, it is said 'stillness becomes emptiness'. The two sentences below 'emptiness' conclude the phenomena produced by the two aspects. 'There is no' below refers to the present aspect, also called present consciousness. This is in reference to the stage where the three aspects of the Alaya consciousness are complete and accomplished, called truly conditioned phenomena. Because it can accomplish the eight consciousnesses, the six sense objects, and the seeds of the root body, etc. Although the previous two aspects are also conditioned, the three aspects are not complete, and the function is not yet fulfilled. Therefore, only in the stage of accomplishment is it said to be conditioned. Moreover, this one aspect is called 'neither the same nor different', easily confused with the previously mentioned Suchness (Tathata) and the awakened body, which also have neither sameness nor difference. Therefore, this specifically refers to conditioned phenomena, and it is known that it is not truly without sameness or difference. 'Neither the same nor different' means that both the true and the false exist. Through this distinction, confusion and omission are avoided. However, these three aspects, although said to arise in sequence, actually occur simultaneously. The external world, emptiness, and the root bodies of sentient beings that are sensed, appear simultaneously in a single thought, and there is no sequence. One cannot use the idea of sequence to criticize the order of appearance. 2. Formally clarifying the aspect of result, divided into three parts. 1. The continuity of the world, divided into two parts. 1. Distinguishing its aspects, divided into two parts. 1. Clarifying the causes of the four wheels, divided into four parts. 1. The wind wheel.
Awareness and luminosity, in relation to emptiness and obscurity, mutually create agitation.
故有風輪執持世界 由前所既妄立生汝妄能。所即影明。能即妄覺。此之覺明全是無明。無明昏鈍遍述法界。即成空昧。故下文云。汝見虛空遍十方界空見不分等。見即妄覺也。一明一昧。一動一靜。剎那生滅相待不息。于內生滅即名為搖。于外即成風輪初起。是故世界之初風輪為始。虛空即為世界所依。故下文云。迷妄有虛空。依空立世界也 二金輪。
因空生搖。堅明立礙。彼金寶者明覺立堅。故有金輪保持國土 無明生滅形待不息。故云因空生搖。執認所明堅持不捨。故云堅明立礙。于內即是覺明堅執。于外即成金輪次起。故云彼金寶者明覺立堅。故知寶性因覺明有。是故眾寶皆體堅而用明也 三火輪。
堅覺寶成。搖明風出。風金相摩。故有火光為變化性 前二句指前二性。為生火之由。于內則生滅不停。堅執不捨。于外則動搖不息。堅剛難壞。互相摩觸而有火生。如取火法鉆燧與木一堅一動。火能镕散成熟萬物。故云為變化性 四水輪。
寶明生潤。火光上蒸。故有水輪含十方界 于內則愛明堅執燥心熾盛。于外則寶潤火蒸遂成流水也。如世蒸物必有污流。故一切業種非愛不生。一切草木非水不長。由是四性互相假藉體不相離。同一妄心所變起故。如虛空華不離翳故。愚人不了。心外執
【現代漢語翻譯】 現代漢語譯本 因此有風輪執持世界，這是由於之前所說的虛妄分別而產生了你的虛妄能見。『所』指的是所見的影像光明，『能』指的是虛妄的覺知。這種覺知光明完全是無明。無明昏昧遲鈍，遍佈整個法界，就形成了空昧。所以下文說：『你見虛空遍十方界，空和見不能區分』等等。這個『見』就是虛妄的覺知。一明一昧，一動一靜，剎那生滅，相互對待而沒有止息。在內產生生滅就叫做搖動，在外就形成了風輪最初的生起。所以世界的開始是風輪。虛空是世界所依賴的。所以下文說：『迷惑虛妄而有虛空，依靠虛空而建立世界』。 二、金輪。 因為虛空產生搖動，堅固的光明就形成了阻礙。那金銀珠寶的光明覺知就形成了堅固。所以有金輪保持國土。無明生滅，形態對待沒有止息，所以說因為虛空產生搖動。執著于所見的光明，堅持而不捨棄，所以說堅固的光明形成了阻礙。在內就是覺知光明堅固執著，在外就形成了金輪的再次生起。所以說那金銀珠寶的光明覺知就形成了堅固。所以知道寶物的性質是因為覺知光明而有。所以各種寶物都是本體堅固而作用光明。 三、火輪。 堅固的覺知形成寶物，搖動的光明產生風。風和金相互摩擦，所以有火光作為變化的性質。前兩句指前面的兩種性質，是產生火的原因。在內是生滅不停，堅固執著不捨棄，在外是動搖沒有止息，堅固剛強難以破壞，互相摩擦而有火產生。比如取火的方法，鉆木取火，一個堅固一個搖動。火能熔化分散成熟萬物，所以說是變化的性質。 四、水輪。 寶物的光明產生潤澤，火光向上蒸騰，所以有水輪包含十方世界。在內是愛戀光明堅固執著，燥熱的心熾盛，在外是寶物的潤澤和火的蒸騰，於是形成了流水。比如世間蒸煮東西一定有污濁的液體流出。所以一切業的種子不是因為愛慾不能產生，一切草木不是因為水不能生長。由於這四種性質互相借用，本體不能分離，都是同一個虛妄的心所變化產生的。如同虛空中的花朵不能離開眼病一樣。愚笨的人不明白，在心外執著。
【English Translation】 English version Therefore, there is a wind wheel that upholds the world, which is due to the previously mentioned false discriminations that give rise to your false ability to see. 'What' (所) refers to the light of the image seen, and 'ability' (能) refers to false awareness. This awareness and light are entirely ignorance (無明). Ignorance is dim and dull, pervading the entire Dharma realm (法界), thus forming emptiness and obscurity. Therefore, the following text says: 'You see the emptiness pervading the ten directions, and emptiness and seeing cannot be distinguished,' and so on. This 'seeing' is false awareness. One light and one obscurity, one movement and one stillness, momentary arising and ceasing, mutually dependent without ceasing. Internally, arising and ceasing are called shaking; externally, it forms the initial arising of the wind wheel. Therefore, the beginning of the world is the wind wheel. Emptiness is what the world relies on. Therefore, the following text says: 'Deluded and false, there is emptiness; relying on emptiness, the world is established.' (迷妄有虛空。依空立世界) Second, the gold wheel (金輪). Because emptiness gives rise to shaking, firm light establishes obstruction. The light of gold and jewels establishes firmness. Therefore, there is a gold wheel that maintains the land. Ignorance arises and ceases, forms are mutually dependent without ceasing, so it is said that emptiness gives rise to shaking. Clinging to the light seen, holding on without letting go, so it is said that firm light establishes obstruction. Internally, it is the firm clinging of awareness and light; externally, it forms the secondary arising of the gold wheel. Therefore, it is said that the light of gold and jewels establishes firmness. Therefore, it is known that the nature of treasures exists because of awareness and light. Therefore, all treasures have a firm substance and a bright function. Third, the fire wheel (火輪). Firm awareness forms treasures, shaking light produces wind. Wind and gold rub against each other, so there is firelight as the nature of change. The previous two sentences refer to the previous two natures, which are the cause of producing fire. Internally, there is ceaseless arising and ceasing, firm clinging without letting go; externally, there is ceaseless shaking, firm and hard to destroy, mutually rubbing against each other, and fire is produced. For example, the method of obtaining fire is drilling wood, one firm and one moving. Fire can melt, disperse, and mature all things, so it is said to be the nature of change. Fourth, the water wheel (水輪). The light of treasures produces moisture, firelight rises upward, so there is a water wheel containing the ten directions. Internally, there is love for light, firm clinging, and a blazing hot mind; externally, there is the moisture of treasures and the rising of fire, thus forming flowing water. For example, when steaming things in the world, there must be dirty liquid flowing out. Therefore, all seeds of karma cannot arise without love and desire, and all plants cannot grow without water. Because these four natures mutually borrow from each other, the substance cannot be separated, and they are all transformed by the same false mind. Just like flowers in the sky cannot be separated from eye disease. Foolish people do not understand and cling to things outside the mind.
境。顛倒見故。然小乘宗。水輪在前。金輪在後。與此不同者。而不知風輪持水即是堅礙。約相在後。舉性在初。故風輪后即說金輪。又彼但知增上業感。而不知是何因種。以教非了義粗相說也 二明諸相發生。
火騰水降。交發立堅。濕為巨海。干為洲潬。以是義故。彼大海中火光常起。彼洲潬中江河常注 火炎上而就燥。水降注而流濕。互動擊發。立成堅礙。火雖炎上而相擊發。終為水克。故大海廣而洲潬狹也。皆由妄性不常。前後變異。愛心多故成巨海。執心盛故成洲潬。嗔性生慢。執性生嗔。於色起愛潬中流水。違愛生嗔海中火起。水中可居曰洲。水中沙聚曰潬。
水勢劣火。結為高山。是故山石擊則成焰。融則成水 外則水勢劣火。內則嗔增愛微。嗔復加慢。結為高山。
土勢劣水。抽為草木。是故林藪遇燒成土。因絞成水 外則土勢劣水。內則愛增慢輕。愛能生水。水能長養。技抽草木。嗔愛慢三互相滋蔓。異類成形。草木山川千差萬品 二結相續。
交妄發生。遞相為種。以是因緣世界相續 先從明昧搖動有風輪。風搖明立有金寶。金風相摩生火性。火蒸金潤有水生。水火相交。勢有勝劣。水勝火劣為海洲。火勝水劣。為山石。土劣水勝為草木等。外相雖爾。皆由內心。內心
無變外豈差別。經且約外。故云遞相為種 二眾生相續二。一辨其相二。一明根塵創結二。一指前因相。
複次富樓那。明妄非他。覺明為咎。所妄既立。明理不逾 明謂顯發。妄之顯發別非他緣。但由自己一念不了。能所妄分。以為過咎。覺明即能所也。所明既已成立。引生能覺之心。唸唸相續莫能離念。故真明妙理爲念所礙。隱而旦廢。不能逾越而顯現也 二結成根塵。
以是因緣。聽不出聲。見不超色。色香味觸六妄成就。由是分開見覺聞知 無明為因。所明為緣。展轉相形至無同異。於此一相分出根塵。根塵既偶。識生其中。根境識三為業之性。各自取吸不行他緣。故云不超等。即於前所明分出六塵。於前妄覺開成聞見等。由是前云覺明為咎也 二辨生類初因二。一舉類總標。
同業相纏。合離成化 胎卵有情。要因父母同業相感。故云同業相纏。濕化有情。但因自己情想合離。合處濕生。離處化生。不由父母同業相感。故云合離成化。化即生之總名也。皆名變化故 二就因別辨二。一攬塵成種二。一情想所因。
見明色發。明見想成。異見成憎。同想成愛 見謂妄見。明即所明。因見有明。明能髮色。因明起見。見能生想。境與想異。異即違也。乃成於憎。色同於心。同則順也。
【現代漢語翻譯】 現代漢語譯本 『無變外豈差別』，這是指沒有變化的外部事物怎麼會有差別呢？經典在這裡是就外部事物而言，所以說『遞相為種』（互相作為種子）。 二、眾生相續（眾生相續不斷）二：一、辨其相（辨別它的現象）二：一、明根塵創結（說明根塵如何產生糾結）二：一、指前因相（指出之前的因相）。
『複次富樓那（Purna，人名）。明妄非他，覺明為咎（過失）。所妄既立，明理不逾』，說明虛妄不是來自其他，覺明本身就是過失。虛妄一旦成立，真明的道理就無法超越。 『明』是指顯發，虛妄的顯發並非來自其他因緣，而是由於自己一念不覺，能所（能見和所見）虛妄分別，這便是過失。『覺明』就是能所。所見一旦成立，就會引生能覺之心，唸唸相續，無法脫離念頭。因此，真明妙理被念頭所障礙，隱沒而不能顯現。 二、結成根塵（總結形成根塵）。
『以是因緣，聽不出聲，見不超（超越），（香）香味觸六妄成就。由是分開見覺聞知』，以無明為因，所見為緣，輾轉相形，以至於無同無異。在這統一的現象中分出根塵。根塵相遇，識便在其中產生。根、境、識三者是業的自性，各自取吸，不依賴其他因緣，所以說『不超』等等。也就是從前面所說的『明』中分出六塵，從前面的妄覺中開成聞見等等。因此前面說『覺明為咎』。 二、辨生類初因（辨別眾生種類的初始原因）二：一、舉類總標（舉例總的標明）。
『同業相纏，合離成化』，胎卵有情（由胎生和卵生而來的有情眾生），需要父母的同業相互感應，所以說『同業相纏』。濕化有情（由濕生和化生而來的有情眾生），僅僅因為自己的情想聚合或分離，聚合之處產生濕生，分離之處產生化生，不依賴父母的同業感應，所以說『合離成化』。『化』是生的總稱，都叫做變化。 二、就因別辨（就原因分別辨別）二：一、攬塵成種（收集塵埃形成種子）二：一、情想所因（情和想所導致的原因）。
『見明色發，明見想成。異見成憎，同想成愛』，『見』是指妄見，『明』是指所見。因為有見，所以有明，明能引發色。因為有明，所以起見，見能產生想。境與想不同，不同就是違背，於是產生憎恨。色與心相同，相同就是順從，於是產生愛。
【English Translation】 English version 『Without change, how could there be differences?』 This refers to how there can be differences in external things without change. The sutra here refers to external things, so it says, 『They mutually serve as seeds.』 II. The continuity of sentient beings (the continuous succession of sentient beings) II: 1. Discriminating their characteristics (distinguishing their phenomena) II: 1. Explaining how the roots and dusts create knots (explaining how the roots and dusts arise and become entangled) II: 1. Pointing out the previous causal appearances (pointing out the previous causal appearances).
『Furthermore, Purna (name of a person). Illumination and delusion are not other; awareness and illumination are the fault (mistake). Once delusion is established, the principle of illumination cannot surpass it,』 explaining that delusion does not come from elsewhere; awareness and illumination themselves are the fault. Once delusion is established, the principle of true illumination cannot be surpassed. 『Illumination』 refers to manifestation. The manifestation of delusion does not come from other causes, but from one's own single thought of non-awareness, the false distinction between subject and object (the seer and the seen), which is the fault. 『Awareness and illumination』 are the subject and object. Once the seen is established, it gives rise to the mind of the seer, continuously arising, unable to escape from thoughts. Therefore, the wonderful principle of true illumination is obstructed by thoughts, hidden and unable to manifest. II. Concluding the formation of roots and dusts (summarizing the formation of roots and dusts).
『Due to these causes and conditions, hearing cannot transcend sound, seeing cannot transcend * (form), * (fragrance), smell, taste, touch, the six delusions are accomplished. From this, seeing, awareness, hearing, and knowing are separated.』 Taking ignorance as the cause and the seen as the condition, they interact and shape each other, to the point of neither being the same nor different. From this unified phenomenon, the roots and dusts are separated. When the roots and dusts meet, consciousness arises within them. The root, object, and consciousness are the nature of karma, each absorbing and taking, not relying on other causes and conditions, so it is said 『cannot transcend』 and so on. That is, from the previously mentioned 『illumination,』 the six dusts are separated, and from the previous false awareness, hearing, seeing, and so on are opened up. Therefore, it was previously said that 『awareness and illumination are the fault.』 II. Discriminating the initial causes of sentient beings (distinguishing the initial causes of sentient beings) II: 1. Generally indicating the categories (generally indicating the categories).
『Entangled by shared karma, union and separation create transformation.』 Viviparous and oviparous sentient beings (sentient beings born from wombs and eggs) require the shared karma of parents to mutually influence each other, so it is said 『entangled by shared karma.』 Moisture-born and transformation-born sentient beings (sentient beings born from moisture and transformation) arise solely from the union and separation of their own emotions and thoughts. Moisture-born beings arise where there is union, and transformation-born beings arise where there is separation, not relying on the shared karma of parents, so it is said 『union and separation create transformation.』 『Transformation』 is a general term for birth; all are called transformation. II. Distinguishing the causes separately (distinguishing the causes separately) II: 1. Gathering dust to form seeds (gathering dust to form seeds) II: 1. Causes arising from emotions and thoughts (causes arising from emotions and thoughts).
『Seeing illuminates form, illumination of seeing creates thought. Different views create hatred, similar thoughts create love.』 『Seeing』 refers to false seeing, 『illumination』 refers to the seen. Because there is seeing, there is illumination; illumination can give rise to form. Because there is illumination, seeing arises; seeing can generate thought. When the object and thought are different, different means contrary, and thus hatred arises. When form and mind are the same, the same means compliant, and thus love arises.
遂生於愛。異則但想無愛。同則想愛俱行。由是受胎須資想愛 二結成種類。
流愛為種。納想為胎。交遘發生吸引同業。故有因緣。生羯羅藍遏蒲曇等 種謂已受愛取所潤。即異本之種也。故云流愛為種。胎即正約現行一念識心生起之時。然種即想愛俱為種。胎即想愛俱為胎。經文存略。故各舉一也。父母與子三處情想。互相交合。互相遘遇。引發吸取界趣同業。令歸一處結成胎藏。故云交遘發生吸引同業。自業為因。三處情想為緣。羯羅藍云凝滑。遏蒲曇云皰。胎中前二七也。若至三七。胎卵即分。故約前二未分位說 二分為四生。
胎卵濕化隨其所應。卵唯想生。胎因情有。濕以合感。化以離應 略即四生。廣即十二。如下廣辨。四生起時。業與情想相應之處。即便受生。故云隨其所應。情想合離四生皆具。今各舉一。據多分說。下經自有情想多少等。又卵殼中生。多分是想。如飛鳥魚龍皆迅疾故。故云想生。胎藏中生。情多想少。以情多重墜不能輕舉也。故云情有。濕氣中生。不由父母。但自情想與濕氣合。即便受生。故云合感。化亦自想懸想勝處。情愛彼境。即便化生。故云離應 二結相續。
情想合離更相變易。所有受業逐其飛沈。以是因緣眾生相續 情想不常。剎那變易。或先胎而
【現代漢語翻譯】 現代漢語譯本：於是就產生了愛。如果只有差異而沒有相同，就只有想而沒有愛。如果相同，那麼想和愛就同時存在。因此，受胎必須依靠想和愛這兩種因素結合成種類。
流動的愛成為種子，接納的想成為胎。父母與子女的情感和想法相互交合，發生作用，吸引著具有相同業力的人，所以才會有因緣，產生羯羅藍（Kalala，凝滑）、遏蒲曇（Arbuda，皰）等。種子是指已經受到愛慾滋潤的，也就是不同於原本的種子。所以說流動的愛成為種子。胎是指正在發生的當下那一念識心生起的時候。然而，種子實際上是想和愛共同作為種子，胎實際上是想和愛共同作為胎。經文爲了簡潔，所以各自只舉了一個。父母與子女三處的情感和想法，互相交合，互相遭遇，引發吸取界趣相同的業力，使之歸於一處結成胎藏。所以說交合發生吸引同業。自身的業力為因，三處的情感和想法為緣。羯羅藍意為凝滑，遏蒲曇意為皰，是胎中的前兩個七天。如果到了第三個七天，胎生和卵生就會分化。所以這裡是就前兩個尚未分化的階段來說的。這是第二部分，分為四生。
胎生、卵生、濕生、化生，隨其所應而生。卵生主要由想而生，胎生因為情愛而有，濕生通過結合感應而生，化生通過分離感應而生。簡略來說就是四生，廣義來說就是十二類。具體內容如下詳細辨析。四生髮生的時候，業力與情感和想法相應之處，就會受生。所以說隨其所應。情感和想法的結合與分離，四生都具備。現在各自舉一個，是根據大多數情況來說的。下文經典自有情感和想法多少的說明。而且卵殼中出生的，大多是想。如飛鳥魚龍都迅疾，所以說是想生。胎藏中出生的，情多想少，因為情多沉重不能輕舉。所以說是情有。濕氣中出生的，不依靠父母，只是自身的情感和想法與濕氣結合，就會受生。所以說是合感。化生也是自身懸想勝妙之處，情感愛戀那個境界，就會化生。所以說是離應。這是第二部分，總結相續。
情感和想法結合分離，互相變化，所有的受業隨著各自的飛昇和沉淪。因為這個因緣，眾生相續不斷。情感和想法不是永恒不變的，剎那之間就會變化，或者先是胎生，然後...
【English Translation】 English version: Consequently, love arises. If there is only difference without sameness, there is only thought without love. If there is sameness, then thought and love exist simultaneously. Therefore, conception requires the combination of thought and love to form a species.
Flowing love becomes the seed, and receptive thought becomes the womb. The emotions and thoughts of parents and children intermingle, take effect, and attract those with similar karma, hence the existence of cause and condition, giving rise to Kalala (凝滑, coagulation) and Arbuda (皰, blister), etc. The seed refers to that which has been nourished by love and desire, which is different from the original seed. Therefore, it is said that flowing love becomes the seed. The womb refers to the moment when the present thought of consciousness arises. However, the seed is actually thought and love together as the seed, and the womb is actually thought and love together as the womb. The scripture is concise, so it only mentions one of each. The emotions and thoughts of parents and children in three places intermingle, encounter each other, and induce the attraction of similar karma, causing them to return to one place and form the womb. Therefore, it is said that intermingling occurs, generating and attracting similar karma. One's own karma is the cause, and the emotions and thoughts in three places are the condition. Kalala means coagulation, and Arbuda means blister, which are the first two weeks in the womb. If it reaches the third week, viviparity and oviparity will differentiate. Therefore, this is referring to the first two undifferentiated stages. This is the second part, divided into four types of birth.
Viviparity, oviparity, moisture-born, and metamorphosis are born according to their respective conditions. Oviparity mainly arises from thought, viviparity exists because of love, moisture-born arises through combination and sensation, and metamorphosis arises through separation and response. Briefly, there are four types of birth, and broadly, there are twelve categories. The specific content is analyzed in detail below. When the four types of birth occur, the place where karma corresponds to emotions and thoughts will be born. Therefore, it is said that it is according to their respective conditions. The combination and separation of emotions and thoughts are present in all four types of birth. Now, each is mentioned according to the majority of cases. The following scriptures have explanations of the amount of emotions and thoughts. Moreover, those born from eggshells are mostly thought, such as flying birds, fish, and dragons, which are all swift, so it is said to be born of thought. Those born in the womb have more emotion and less thought, because more emotion is heavy and cannot be lifted lightly. Therefore, it is said to be born of emotion. Those born in moisture do not rely on parents, but only their own emotions and thoughts combine with moisture, and they will be born. Therefore, it is said to be a combination of sensations. Metamorphosis is also one's own suspended thought of a superior place, and the emotion loves that realm, and then it will be transformed. Therefore, it is said to be a separate response. This is the second part, summarizing the continuation.
Emotions and thoughts combine and separate, changing each other, and all received karma follows its respective rise and fall. Because of this cause and condition, sentient beings continue endlessly. Emotions and thoughts are not constant, they change in an instant, or first viviparous, then...
后卵。先濕而後化。所有受報隨業善惡。故云逐其飛沈。捨身受身無能斷絕。故云眾生相續 三業果相續二。一辨其相二。一正辨三。一欲本。
富樓那。想愛同結。愛不能離。則諸世間父母子孫。相生不斷。是等則以欲貪為本 愛慾情深互相纏縛。結滯難捨。故云不離。父母生子。子復生孫。子子孫孫續生不斷。皆欲為本也 二殺本。
貪愛同滋。貪不能止。則諸世間卵化濕胎。隨力強弱。遞相吞食。是等則以殺貪為本 為貪故殺。用滋我命。以強制弱。殺害不止。故為殺本 三盜本。
以人食羊。羊死為人。人死為羊。如是乃至十生之類。死死生生。互來相啖。惡業俱生窮未來際。是等則以盜貪為本 不與而取。故名為盜。今非理食他。即奪其命也。以惡業故。同處一世。令怨對相值更互酬償盡未來際相奪不止。皆盜為本 二釋成。
汝負我命。我還汝債。以是因緣。經百千劫常在生死 釋殺盜也。
汝愛我心。我憐汝色。以是因緣。經百千劫常在纏縛 釋欲貪也 三結相續。
唯殺盜淫三為根本。以是因緣業果相續 殺盜淫三正是業道。皆由貪愛以之為緣。故此三種皆云貪也。業因苦果相生不斷。故云相續 二結答。
富樓那。如是三種顛倒相續。皆是覺明明瞭知
【現代漢語翻譯】 現代漢語譯本 后卵（由卵孵化而來）。先濕而後化（先有濕氣然後演化成生命）。所有受報（接受果報）都隨著各自所造的業，或善或惡。所以說隨著各自的業力而飛昇或沉淪。捨棄此身而接受彼身，這個過程沒有辦法斷絕。所以說眾生的狀態是相續不斷的。 三業果相續分為兩部分。第一部分辨別它的現象，第二部分。第一部分又分為三部分。第一部分是慾望的根本。 『富樓那（Purna，人名）！想念和愛戀相互結合，愛戀就無法分離。這樣，世間的父母子孫，就生生不息，沒有斷絕。這些都是以慾望和貪婪為根本。』愛慾之情深重，互相纏繞束縛，難以捨棄，所以說『不能分離』。父母生孩子，孩子又生孫子，子子孫孫延續不斷，都是以慾望為根本。 第二部分是殺戮的根本。 『貪婪和愛戀相互滋長，貪婪就無法停止。這樣，世間的卵生、化生、濕生、胎生，就隨著各自的力量強弱，互相吞食。這些都是以殺戮和貪婪為根本。』因為貪婪的緣故而殺戮，用來滋養我的生命，以強大的力量欺壓弱小的，殺害行為沒有停止，所以說是殺戮的根本。 第三部分是偷盜的根本。 『人吃羊，羊死後變成人，人死後變成羊。像這樣乃至十種型別的生命，死去又出生，互相吞食。惡業一起產生，窮盡未來。這些都是以偷盜和貪婪為根本。』不給予就拿取，所以叫做偷盜。現在不合道理地吃掉其他的生命，就是奪取它們的生命。因為惡業的緣故，同處在一個世界，讓怨家仇敵相遇，互相償還，直到未來都沒有停止相互掠奪，都是以偷盜為根本。 第二部分解釋成就。 『你欠我的命，我還你的債。因為這樣的因緣，經過百千劫，常常在生死輪迴之中。』這是解釋殺和盜。 『你愛我的心，我憐你的色。因為這樣的因緣，經過百千劫，常常在纏縛之中。』這是貪。 第三部分總結相續。 『只有殺、盜、淫三種行為是根本。因為這樣的因緣，業和果報相續不斷。』殺、盜、淫三種行為正是業道的體現，都是由於貪愛作為因緣。所以這三種行為都說是貪。業因和苦果相生不斷，所以說是相續。 第二部分總結回答。 『富樓那（Purna）！像這樣三種顛倒的相續，都是覺悟的光明明瞭地知道的。』
【English Translation】 English version From eggs. First wet and then transformed. All receiving of retribution follows the good and evil of their karma. Therefore, it is said that they rise or sink according to their karma. Abandoning one body and receiving another, there is no way to sever this process. Therefore, it is said that the state of sentient beings is continuous. The continuity of the three karmas and their consequences is divided into two parts. The first part distinguishes its phenomena, and the second part. The first part is further divided into three parts. The first part is the root of desire. 'Purna! Thoughts and love are intertwined, and love cannot be separated. Thus, the parents, children, and grandchildren of the world are born and reborn without end. These are all rooted in desire and greed.' The feelings of love and desire are deep, mutually entangled and bound, difficult to relinquish, hence the saying 'cannot be separated.' Parents give birth to children, and children give birth to grandchildren, generation after generation continuing without end, all rooted in desire. The second part is the root of killing. 'Greed and love nourish each other, and greed cannot be stopped. Thus, the oviparous, metamorphosed, moisture-born, and womb-born beings of the world devour each other according to their strength. These are all rooted in killing and greed.' Because of greed, they kill to nourish their own lives, oppressing the weak with strength, and the act of killing does not stop, hence it is said to be the root of killing. The third part is the root of stealing. 'Humans eat sheep, and sheep die and become humans, and humans die and become sheep. Like this, even up to ten types of beings, die and are born, devouring each other. Evil karma arises together, exhausting the future. These are all rooted in stealing and greed.' Taking what is not given is called stealing. Now, irrationally eating other lives is taking their lives. Because of evil karma, they are in the same world, allowing enemies to meet and repay each other, and the mutual plundering does not stop until the future, all rooted in stealing. The second part explains the accomplishment. 'You owe me a life, and I repay your debt. Because of this cause and condition, for hundreds of thousands of kalpas, you are constantly in the cycle of birth and death.' This explains killing and stealing. 'You love my heart, and I pity your form. Because of this cause and condition, for hundreds of thousands of kalpas, you are constantly in bondage.' This is greed. The third part summarizes the continuity. 'Only killing, stealing, and sexual misconduct are the roots. Because of this cause and condition, karma and its consequences continue without end.' Killing, stealing, and sexual misconduct are precisely the manifestations of the path of karma, all due to greed and love as the cause. Therefore, these three actions are all said to be greed. The cause of karma and the suffering of its consequences arise and cease without end, hence it is said to be continuous. The second part summarizes the answer. 'Purna! Like this, the continuity of these three inversions is all clearly known by the enlightened light of awareness.'
性。因了發相。從妄見生。山河大地諸有為相。次第遷流。因此虛妄終而復始 覺明妙體本有明瞭知性。即性覺妙明也。因本明瞭迷成所相。即因明立所也。故云因了發相。此之所相由妄分別。故云從妄見生。此即總結前來三種相續。皆由迷本真明妄成所相。所必生能。展轉粗著。遂成世界眾生業果次第遷流。皆不離一念無明妄覺也 二別答違妨二。一滿慈伸難。
富樓那言。若此妙覺本妙覺明與如來心不增不減。無狀忽生山河大地諸有為相。如來今得妙空明覺。山河大地有為習漏何當復生 妙覺明心與佛同體本來無妄。由乎強覺忽認所相便有妄生。佛今已得妙空明心。何時忽然復起諸妄。此即牒而縱之。責無窮過也。即同剛藏云。十方異生本成佛道後起無明。一切如來何時復生一切煩惱 二如來喻釋二。一約真如門釋。二約生滅門釋。初門泯相顯實。故約迷方空華。以喻無明及山河等元來不起體不可得。迷心翳眼雖有起滅。正方虛空了不移動。妄心妄境似有生滅。真妙覺明何曾變改。次門即攬理成事。故約金礦灰木可煉可燒。以喻果成惑滅。二門四喻。雖各不同。皆顯悟后更不再迷也。初文二。一迷除方正喻無明本空二。一正喻二。一問答迷本無因。
佛告富樓那。譬如迷人於一聚落惑南為北。此迷為
【現代漢語翻譯】 現代漢語譯本
性。因為有了發相，從虛妄的見解產生。山河大地各種有為之相，次第遷流。因此虛妄終而復始。覺明妙體本有明瞭的知性，這就是性覺妙明。因為本來的明瞭迷惑成了所相，這就是因明立所。所以說因為有了發相。這所相由虛妄分別而來，所以說從虛妄見解產生。這總結了前面三種相續，都是因為迷惑了本來的真明，虛妄地成了所相，所相必定產生能相，輾轉粗重執著，於是形成了世界眾生業果次第遷流，都不離一念無明妄覺。二、分別回答違背妨礙二：一、滿慈提出疑問。 富樓那說：『如果這妙覺本妙覺明與如來心不增不減，無緣無故忽然產生山河大地各種有為之相，如來現在已經得到妙空明覺，山河大地有為的習氣遺漏什麼時候會再次產生？』妙覺明心與佛同體，本來沒有虛妄，因為勉強覺悟忽然認同所相，便有了虛妄產生。佛現在已經得到妙空明心，什麼時候忽然再次生起各種虛妄？這是依照前文而縱容它，責備無窮的過失。如同剛藏所說：十方異生本來成就佛道，後來生起無明，一切如來什麼時候會再次生起一切煩惱？二、如來用比喻解釋二：一、從真如門解釋；二、從生滅門解釋。初門泯滅相而顯真實，所以用迷失方向和空花，來比喻無明以及山河等本來沒有生起，本體不可得。迷惑的心和昏花的眼睛雖然有生滅，正方的虛空卻不移動。虛妄的心和虛妄的境界好像有生滅，真正的妙覺明什麼時候改變過？次門是攬理成事，所以用金礦和灰木可以煉可以燒，來比喻果成就而迷惑滅除。二門四種比喻，雖然各不相同，都顯示了覺悟后不再迷惑。初文二：一、迷除方正，比喻無明本來是空；二：一、正喻二：一、問答迷惑本來沒有原因。 佛告訴富樓那：『譬如迷路的人在一個村落里，把南誤認為北。』這迷惑是
【English Translation】 English version
Nature. Because of the arising of appearances, it originates from false views. Mountains, rivers, and the great earth, all conditioned phenomena, sequentially change and flow. Therefore, illusion endlessly repeats itself. The wondrous substance of enlightenment inherently possesses clear knowing nature, which is the wondrous clarity of the nature of awareness. Because of original clarity being deluded into becoming the object of perception, this is the establishment of the perceived based on the cause of clarity. Therefore, it is said that appearances arise because of this. These appearances arise from false discriminations, hence it is said that they originate from false views. This summarizes the preceding three continuations, all arising from delusion of the original true clarity, falsely becoming the object of perception. The perceived inevitably gives rise to the perceiver, leading to coarse attachments and the sequential flow of the world, sentient beings, karmic results, all inseparable from the one thought of ignorance and deluded awareness. Two, separately answering objections and hindrances: One, Purna raises a question. Purna said: 'If this wondrous enlightenment, the original wondrous clarity of enlightenment, neither increases nor decreases with the Tathagata's (如來) mind, how can mountains, rivers, and the great earth, all conditioned phenomena, suddenly arise without cause? Now that the Tathagata has attained wondrous emptiness and clear awareness, when will the habitual residues of conditioned phenomena of mountains, rivers, and the great earth arise again?' The wondrously enlightened mind is of the same essence as the Buddha (佛), originally without illusion, but because of forced awareness and sudden recognition of the object of perception, illusion arises. Now that the Buddha has attained the wondrously empty and clear mind, when will various illusions suddenly arise again? This is following up on the previous statement and indulging it, blaming endless faults. It is like what Gangzang (剛藏) said: beings in the ten directions originally achieve Buddhahood (佛道), and later arise ignorance, when will all Tathagatas again generate all afflictions? Two, the Tathagata explains with metaphors: One, explaining from the perspective of the True Thusness (真如) gate; Two, explaining from the perspective of the arising and ceasing gate. The first gate eliminates appearances and reveals reality, so it uses the metaphor of losing direction and empty flowers to illustrate that ignorance and mountains and rivers originally do not arise, and their substance is unattainable. Although the deluded mind and blurred eyes have arising and ceasing, the space in the right direction does not move. The illusory mind and illusory realm seem to have arising and ceasing, but when has the true wondrous enlightenment ever changed? The second gate is to embrace principle and accomplish phenomena, so it uses the metaphor of gold ore and ash wood that can be refined and burned to illustrate that the fruit is achieved and delusion is eliminated. The four metaphors of the two gates, although different, all show that after enlightenment, there is no more delusion. The first text has two parts: One, the elimination of delusion and the correctness of direction, metaphorically illustrating that ignorance is originally empty; Two: One, the main metaphor: One, question and answer, delusion originally has no cause. The Buddha told Purna: 'For example, a lost person in a village mistakes south for north.' This delusion is
復因迷而有。因悟而出。富樓那言。如是迷人。亦不因迷。又不因悟。何以故。迷本無根云何因迷。悟非生迷云何因悟 人聚可居。故云聚落。迷人眾生也。聚落如來藏也南性明也。北所明也。惑無明也。南相不動。惑故見北。性明無變。迷故立所。此迷妄出。故今徴之令知無生即見無明本空也 二問答悟后不妄。
佛言。彼之迷人正在迷時。倏有悟人指示令悟。富樓那。于意云何。此人縱迷。於此聚落更生迷不。不也世尊 悟人善友也。指示教行也。令悟十方如來也。滿慈於法有疑。于喻明解。故佛舉喻以問。令解法如喻 二合顯。
富樓那。十方如來亦復如是。此迷無本。性畢竟空。昔本無迷。似有迷覺。覺迷迷滅。覺不生迷 迷即無明。亦名為癡。亦名不覺。不覺即覺。故云性畢竟空。約真如門昔本無迷。約生滅門似有迷覺。覺即所迷本覺。亦即始覺也。覺迷迷滅者。始覺智起。覺盡無始妄念。合本覺時更無始本之異。唯一妙覺。豈更生妄。故云覺不生迷 二翳差華亡喻山河不實二。一約喻問答二。一待華愚慧問。
亦如翳人見空中華。翳病若除。華于空滅。忽有愚人。于彼空花所滅空地。待花更生。汝觀是人。為愚為慧 翳喻妄見。華喻山河。妄見若亡山河自滅。故下文云。見聞如幻翳。
【現代漢語翻譯】 現代漢語譯本 因為迷惑而產生（妄想），因為領悟而解脫（妄想）。富樓那（Purna，佛陀十大弟子之一，以善於說法著稱）說：『如果這樣，迷惑之人，既不依賴於迷惑，也不依賴於領悟。為什麼呢？迷惑本來沒有根源，怎麼能說依賴於迷惑呢？領悟並非產生於迷惑，怎麼能說依賴於領悟呢？』 人們聚集可以居住的地方，所以叫做聚落（village）。迷惑之人就是眾生。聚落就是如來藏（Tathagatagarbha，一切眾生皆有之佛性）。南方代表自性光明，北方代表所照之境。迷惑就是無明（ignorance）。南方自性光明本不動搖，因為迷惑的緣故，（眾生）才見到北方。自性光明沒有變異，因為迷惑的緣故，才建立所照之境。這種迷惑是虛妄產生的，所以現在追問它，使（眾生）知道無生，就能見到無明本來是空。 二、問答領悟后不再有虛妄。 佛說：『那些迷惑之人，正在迷惑的時候，忽然有領悟之人指示他，使他領悟。富樓那（Purna），你認為怎麼樣？這個人即使曾經迷惑，對於這個聚落（village），還會再生起迷惑嗎？』回答：『不會的，世尊（Bhagavan，佛陀的尊稱）。』 領悟之人就是善友。指示就是教導修行。使他領悟的就是十方如來（the Buddhas of the ten directions）。滿慈（Purna的另一種意譯）對於佛法有疑惑，對於比喻容易明白理解，所以佛陀用比喻來提問，使他明白佛法就像比喻一樣。 二、合起來顯示。 『富樓那（Purna），十方如來（the Buddhas of the ten directions）也是這樣。這種迷惑沒有根本，自性畢竟是空。過去本來沒有迷惑，好像有迷惑的感覺。覺悟了，迷惑就消滅了，覺悟不會產生迷惑。』 迷惑就是無明（ignorance），也叫做癡，也叫做不覺。不覺就是覺，所以說自性畢竟是空。從真如門（the gate of Suchness）來說，過去本來沒有迷惑。從生滅門（the gate of arising and ceasing）來說，好像有迷惑的感覺。覺就是所迷惑的本覺（original enlightenment），也就是始覺（initial enlightenment）。覺悟了，迷惑就消滅了，就是始覺的智慧生起，覺悟消盡了無始以來的妄念，與本覺融合的時候，更沒有始覺和本覺的差別，只有一個妙覺（wonderful enlightenment），怎麼會再生起妄念呢？所以說覺悟不會產生迷惑。 二、眼睛有翳，空中見花的比喻，山河不是真實的。二、一、用比喻來問答。二、一、等待花開，愚蠢和智慧的提問。 『就像眼睛有翳病的人，看見空中有花。翳病如果消除，花就在空中消失。忽然有個愚蠢的人，在那空花消失的空地上，等待花再次生長。你看這個人，是愚蠢還是有智慧？』 翳（eye disease）比喻虛妄的見解。花比喻山河。虛妄的見解如果消失，山河自然消滅。所以下文說：『見聞如同虛幻的翳病。』
【English Translation】 English version It arises from delusion and emerges from enlightenment. Purna (one of the ten major disciples of the Buddha, known for his eloquence) said, 'If that is so, a deluded person neither depends on delusion nor depends on enlightenment. Why? Delusion has no root; how can it depend on delusion? Enlightenment does not arise from delusion; how can it depend on enlightenment?' A place where people gather to live is called a village (Pali:聚落). A deluded person is a sentient being. A village is the Tathagatagarbha (the womb of the Buddhas, the Buddha-nature inherent in all beings). The south represents the nature of luminosity, and the north represents the object of illumination. Delusion is ignorance (Avidya). The nature of luminosity in the south is originally unmoving, but because of delusion, (sentient beings) see the north. The nature of luminosity has no change, but because of delusion, the object of illumination is established. This delusion arises from illusion, so now it is questioned to make (sentient beings) know that non-arising means seeing that ignorance is originally empty. 2. Question and answer: After enlightenment, there is no more illusion. The Buddha said, 'Those deluded people, while they are deluded, suddenly have an enlightened person point them out and make them enlightened. Purna, what do you think? Even if this person was once deluded, would he still generate delusion about this village?' He replied, 'No, World Honored One (Bhagavan, a respectful title for the Buddha).' An enlightened person is a good friend. Pointing out is teaching practice. Making him enlightened is the Buddhas of the ten directions. Purna had doubts about the Dharma but easily understood metaphors, so the Buddha used a metaphor to ask, making him understand that the Dharma is like a metaphor. 2. Combining to reveal. 'Purna, the Buddhas of the ten directions are also like this. This delusion has no root, and its nature is ultimately empty. In the past, there was originally no delusion, but it seemed like there was a feeling of delusion. When one is enlightened, delusion disappears, and enlightenment does not generate delusion.' Delusion is ignorance (Avidya), also called foolishness, also called non-awareness. Non-awareness is awareness, so it is said that its nature is ultimately empty. From the perspective of the gate of Suchness (真如門), there was originally no delusion in the past. From the perspective of the gate of arising and ceasing (生滅門), it seems like there is a feeling of delusion. Enlightenment is the original enlightenment (本覺) that is deluded, which is also the initial enlightenment (始覺). When one is enlightened, delusion disappears, which means that the wisdom of initial enlightenment arises, and enlightenment eliminates beginningless false thoughts. When it merges with original enlightenment, there is no difference between initial enlightenment and original enlightenment. There is only one wonderful enlightenment (妙覺), so how can false thoughts arise again? Therefore, it is said that enlightenment does not generate delusion. 2. The metaphor of seeing flowers in the sky due to eye disease, mountains and rivers are not real. 2.1. Question and answer using metaphors. 2.1. Question of waiting for flowers to bloom, foolishness and wisdom. 'It's like a person with an eye disease seeing flowers in the sky. If the eye disease is eliminated, the flowers disappear in the sky. Suddenly, there is a foolish person waiting for the flowers to grow again on the empty ground where the flowers disappeared. What do you think of this person, is he foolish or wise?' Eye disease (翳) is a metaphor for false views. Flowers are a metaphor for mountains and rivers. If false views disappear, mountains and rivers will naturally disappear. Therefore, the following text says: 'Seeing and hearing are like illusory eye diseases.'
三界若空華。聞復翳根除。塵消覺圓凈。空無華處故云空地 二顛倒狂癡答。
富樓那言。空元無華。妄見生滅。見華滅空已是顛倒。敕令更出斯實狂癡。云何更名如是狂人為愚為慧 真元無相。妄見起滅。見山河滅已是倒見。若待更起。斯同狂人 二反質結酬。
佛言。如汝所解。云何問言。諸佛如來妙覺明空。何當更出山河大地 據汝于喻所解。不合更疑如來空覺生山河也。維摩云。佛為增上慢人說離淫怒癡。若無增上慢。佛說淫怒癡性即是解脫。是知。如夢勤加。空名惑絕。幻因既滿。映象果圓。凡是斷證當體斯旨 二約生滅門釋二。一喻二。一喻果成。
又如金礦雜于精金。其金一純。更不成雜 眾生覺隱如金雜礦。諸佛覺顯如金一純。已入果海不重為因。故云更不成雜。然因果雖殊。覺性平等 二喻惑滅。
如木成灰不重為木 覺性如地。惑障如木。加行如燧。智照如火。涅槃如灰。燧動火起。木盡灰成。灰歸於地不重為木。修行智起。惑滅覺顯。顯處唯真。不重起妄 二合。
諸佛如來菩提涅槃亦復如是 菩提智果。涅槃斷果。雙合二喻也。然上四喻。二二同意。前就圓悟之理。生佛俱是本真。以成前文清凈本然皆如來藏與如來心不增不減。故舉迷方空華元來不起非后始
【現代漢語翻譯】 現代漢語譯本 三界（Trailokya，欲界、色界、無色界）猶如虛空中的花朵。聞性恢復，煩惱的根源便被去除。塵垢消散，覺性圓滿清凈。因為虛空中本來就沒有花朵，所以說是空地。這是回答關於兩種顛倒和狂癡的問題。
富樓那（Purna）說：『空性原本沒有花朵，是虛妄的見解產生了生滅。見到花朵滅去而顯現空性，這已經是顛倒。如果還要命令空性再生出花朵，這實在是狂癡。怎麼能把這樣狂癡的人稱為愚蠢或智慧呢？』真性原本沒有形象，是虛妄的見解產生了生滅。見到山河毀滅，這已經是顛倒的見解。如果還要等待山河再次出現，這和狂人有什麼區別？』這是第二次反問並總結回答。
佛說：『按照你所理解的，為什麼還要問諸佛如來妙覺明空（Buddha Tathagata，wonderful enlightenment and luminous void），什麼時候會再生出山河大地呢？』根據你對譬喻的理解，不應該再懷疑如來的空覺會產生山河。維摩詰（Vimalakirti）說：『佛為那些自以為是的人說要遠離淫慾、嗔怒、愚癡。如果沒有自以為是，佛說淫慾、嗔怒、愚癡的本性就是解脫。』由此可知，如同在夢中勤奮努力，只是空有其名，迷惑終將斷絕。幻化的因緣一旦圓滿，映象的果報也就圓滿。凡是斷除煩惱和證得覺悟，都符合這個道理。這是從生滅的角度來解釋，分為兩部分。第一部分是譬喻，分為兩部分。第一部分是譬喻果報的成就。
又如金礦中混雜著精金，當金子變得純粹時，就不會再混雜其他雜質。』眾生的覺性被隱藏，就像金子混雜在礦石中。諸佛的覺性顯現，就像金子變得純粹。已經進入果報的大海，就不會再回到因地。所以說不會再混雜其他雜質。然而，因和果雖然不同，覺性卻是平等的。
『如同木頭燒成灰燼，不會再變回木頭。』覺性如同大地，迷惑和障礙如同木頭，修行就像鉆木取火，智慧就像火焰，涅槃（Nirvana）就像灰燼。鉆木取火，火焰升起，木頭燒盡，灰燼形成。灰燼迴歸大地，不會再變回木頭。修行智慧生起，迷惑消滅，覺性顯現。顯現之處唯有真理，不會再產生虛妄。
『諸佛如來的菩提（Bodhi，覺悟）和涅槃也是如此。』菩提是智慧的果報，涅槃是斷除煩惱的果報。這是將兩個譬喻合在一起。以上四個譬喻，兩兩意思相同。前面是從圓滿覺悟的道理來說，眾生和佛本來都是本真，以此來成就前文所說的清凈本然皆是如來藏（Tathagatagarbha，如來藏）與如來心，不增不減。所以舉出迷失方向和空花本來就沒有生起，不是後來才有的。
【English Translation】 English version The three realms (Trailokya, the realm of desire, the realm of form, and the formless realm) are like flowers in the sky. When the hearing faculty is restored, the root of affliction is removed. When dust is eliminated, the awakened nature becomes complete and pure. Because there are no flowers in the sky to begin with, it is called empty ground. This is the answer to the question about the two kinds of inversion and madness.
Purna said, 'Originally, emptiness has no flowers; it is a false view that gives rise to arising and ceasing. Seeing the flowers disappear and emptiness appear is already an inversion. If you were to order emptiness to produce flowers again, that would be truly madness. How can such a mad person be called foolish or wise?' True nature originally has no form; it is a false view that gives rise to arising and ceasing. Seeing mountains and rivers destroyed is already an inverted view. If we were to wait for mountains and rivers to appear again, how would that be different from a madman?' This is the second counter-question and concluding answer.
The Buddha said, 'According to your understanding, why do you ask when the Buddhas and Tathagatas (Buddha Tathagata, wonderful enlightenment and luminous void) will produce mountains, rivers, and the great earth again?' Based on your understanding of the analogy, you should no longer doubt that the Tathagata's empty awareness will produce mountains and rivers. Vimalakirti said, 'The Buddha speaks of abandoning lust, anger, and ignorance for those who are arrogant. If there is no arrogance, the Buddha says that the nature of lust, anger, and ignorance is liberation.' From this, it can be known that diligently striving in a dream is merely a name, and delusion will eventually be cut off. Once the causes of illusion are fulfilled, the fruits of the mirror image will be complete. All that is involved in cutting off afflictions and attaining enlightenment accords with this principle. This is explained from the perspective of arising and ceasing, divided into two parts. The first part is the analogy, divided into two parts. The first part is the accomplishment of the analogy of the fruit.
'Furthermore, it is like gold ore mixed with pure gold; when the gold becomes pure, it will no longer be mixed with other impurities.' The sentient beings' awakened nature is hidden, like gold mixed in ore. The Buddhas' awakened nature is revealed, like gold becoming pure. Having already entered the ocean of fruition, one will not return to the ground of cause. Therefore, it is said that it will no longer be mixed with other impurities. However, although cause and effect are different, the awakened nature is equal.
'It is like wood turning into ashes; it will not turn back into wood.' The awakened nature is like the earth, delusion and obstacles are like wood, practice is like drilling wood for fire, wisdom is like fire, and Nirvana is like ashes. Drilling wood for fire, the flame rises, the wood is burned, and ashes are formed. The ashes return to the earth and will not turn back into wood. When the wisdom of practice arises, delusion is eliminated, and the awakened nature is revealed. Only truth is revealed in the place of manifestation, and falsehood will not arise again.
'The Bodhi (Bodhi, enlightenment) and Nirvana of the Buddhas and Tathagatas are also like this.' Bodhi is the fruit of wisdom, and Nirvana is the fruit of cutting off afflictions. This is combining the two analogies together. The above four analogies, two by two, have the same meaning. The former is from the principle of complete enlightenment, that sentient beings and Buddhas are originally true, in order to accomplish what was said earlier, that pure and natural is the Tathagatagarbha (Tathagatagarbha, the womb of the Tathagata) and the mind of the Tathagata, neither increasing nor decreasing. Therefore, it is cited that losing direction and the empty flowers originally did not arise, and were not something that came about later.
滅。故法合云。此迷無本性畢竟空。又云。空元無華妄見生滅。斯則以責滿慈見妄有滅尚是顛倒豈況復待習漏再生也。后約不壞修證因果之相。故說消礦出金燒木成灰也。迷方空華。則始終元無。金之與灰。燒煉方現。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。更無再迷也。若但用前二喻。則撥迷悟因果之相。便成邪見。若但用后二喻。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。故說四事各喻一法以盡其理也 二答大性俱遍疑二。一釋二本疑二。一牒疑。
富樓那。又汝問言。地水火風本性圓融周遍法界。疑水火性不相陵滅。又徴虛空及諸大地俱遍法界不合相容 前既伸疑。今將答釋。故此牒舉 二正釋二。一寄喻略釋三。一舉喻二。一總舉喻本二。一標。
富樓那。譬如虛空體非群相。而不拒彼諸相發揮 虛空藏性也。群相七大也。真元無相。不守自性隨緣現相。故云不拒。發顯揮揚也 二釋。
所以者何。富樓那。彼太虛空。日照則明。云屯則暗。風搖則動。霽澄則清。氣凝則濁。土積成霾。水澄成映 此舉七事。可喻七大。隨義對法可知。霾風而雨土也。霽雨初止也。屯聚也 二略難喻相三。一徴。
于意云何。如是
【現代漢語翻譯】 現代漢語譯本：滅。所以法閤中說：『這種迷惑沒有根本自性，畢竟是空。』又說：『空性的根源沒有實華，虛妄的見解產生生滅。』這便是責備滿慈（Purna，佛陀弟子名）認為妄見有滅尚且是顛倒，何況還等待習氣和煩惱再生呢？後面是就未壞的修證因果之相來說的，所以說『消礦出金，燒木成灰』。迷失方向所見到的空華，從始至終原本就沒有。金和灰，是經過燒煉才顯現的。意思是說，圓頓的道理雖然相同，但迷惑和覺悟不妨礙其成就差異。既然有多生的習氣障礙，還須要背離習氣才能顯現真性。真性顯現就究竟清凈，更沒有再次迷惑了。如果只用前面的兩個比喻，就會否定迷惑、覺悟、因果之相，便成為邪見。如果只用後面的兩個比喻，就成了眾生的覺性本來就不清凈，失去真常之理，也成為邪見。道理微妙，一個比喻難以概括，所以說四件事各自比喻一種法，以窮盡其理。二、回答大性俱遍的疑問，分為兩部分。一、解釋二本的疑問，分為兩部分。一、提出疑問。 富樓那（Purna，佛陀弟子名），你又問，地、水、火、風（earth, water, fire, wind）的本性圓融周遍法界，懷疑水火的性質不能互相侵凌消滅。又問虛空以及諸大地都周遍法界，不應該互相容納。前面已經陳述了疑問，現在將要回答解釋，所以這裡先提出來。二、正式解釋，分為兩部分。一、借用比喻簡略解釋，分為三部分。一、舉出比喻。二、確定比喻的根本，分為兩部分。一、標示。 富樓那（Purna，佛陀弟子名），譬如虛空的本體並非各種現象，但不拒絕那些現象的發揮。虛空，是藏性。各種現象，是七大（地、水、火、風、空、見、識）。真性原本沒有形象，不固守自己的本性，隨順因緣顯現各種現象，所以說『不拒絕』。發顯，是發揮顯揚的意思。二、解釋。 富樓那（Purna，佛陀弟子名），那太虛空，太陽照耀就明亮，云聚集就昏暗，風搖動就動盪，雨後放晴就澄澈，氣凝聚就渾濁，土積聚就形成霾，水澄清就形成倒影。這裡舉出七件事，可以比喻七大（地、水、火、風、空、見、識）。隨順意義對應於法就可以知道。霾，是風和雨夾雜著土。霽，是雨剛停的時候。屯，是聚集的意思。二、簡略地質疑比喻的相似之處，分為三部分。一、提問。 你認為怎麼樣？像這樣
【English Translation】 English version: Extinction. Therefore, the Dharma states, 'This delusion has no fundamental nature and is ultimately empty.' It also says, 'The origin of emptiness has no real flower; false views arise and cease.' This is to rebuke Purna (a disciple of the Buddha) for thinking that the extinction of false views is still inverted, let alone waiting for habitual tendencies and afflictions to be reborn. The latter is about the unbroken aspect of cultivation, realization, cause, and effect, so it says, 'Refining ore yields gold, burning wood turns to ash.' The empty flower seen when lost in direction has never existed from beginning to end. Gold and ash only appear after being burned and refined. It means that although the principles of the perfect and sudden teaching are the same, delusion and enlightenment do not prevent them from achieving differences. 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, and there is no more delusion. If only the first two metaphors are used, the aspects of delusion, enlightenment, cause, and effect will be denied, becoming a heretical view. If only the latter two metaphors are used, it becomes that the sentient beings' enlightened nature is originally impure, losing the principle of true permanence, also becoming a heretical view. The principle is subtle, and one metaphor cannot encompass it all, so it is said that the four things each metaphorize one Dharma to exhaust the principle. Two, answering the doubt about the universal pervasiveness of the great nature, divided into two parts. One, explaining the doubt about the two fundamentals, divided into two parts. One, raising the doubt. Purna (a disciple of the Buddha), you also ask, 'The nature of earth, water, fire, and wind (earth, water, fire, wind) is perfectly integrated and pervades the Dharma realm, doubting that the nature of water and fire cannot mutually invade and extinguish each other.' You also ask, 'Empty space and all the great lands pervade the Dharma realm; they should not be able to accommodate each other.' The doubt has already been stated, and now it will be answered and explained, so it is brought up here first. Two, the formal explanation, divided into two parts. One, using a metaphor for a brief explanation, divided into three parts. One, giving an example. Two, determining the root of the metaphor, divided into two parts. One, marking. Purna (a disciple of the Buddha), for example, the substance of empty space is not the multitude of phenomena, but it does not reject the manifestation of those phenomena. Empty space is the treasury nature. The multitude of phenomena are the seven great elements (earth, water, fire, wind, space, perception, consciousness). The true nature originally has no form, does not adhere to its own nature, and manifests various phenomena according to conditions, so it is said 'does not reject.' Manifestation is the meaning of developing and displaying. Two, explanation. Purna (a disciple of the Buddha), that great empty space, when the sun shines, it is bright; when clouds gather, it is dark; when the wind shakes, it moves; when the rain clears, it is clear; when the air condenses, it is turbid; when earth accumulates, it forms haze; when water clears, it forms reflection. Here, seven things are mentioned, which can be compared to the seven great elements (earth, water, fire, wind, space, perception, consciousness). Following the meaning to correspond to the Dharma can be known. Haze is wind and rain mixed with earth. Clearing is when the rain has just stopped. Gathering is the meaning of accumulating. Two, briefly questioning the similarity of the metaphor, divided into three parts. One, asking. What do you think? Like this
殊方。諸有為相。為因彼生。為復空有 方法也。即明等諸法。彼即日等也。舉此諸相。以明七大相空都無實法。虛空無相。不礙諸相顯發 二難。
若彼所生。富樓那。且日照時。既是日明。十方世界同爲日色。云何空中更見圓日。若是空明空應自照。云何中宵雲霧之時不生光耀 如文 三結。
當知是明非日非空。不異空日 此結即離俱無生也。又非日非空顯無生處。不異空日隨緣似有 二指法二。一相無所指。
觀相元妄無可指陳。猶邀空花結為空果。云何詰其相陵滅義 七相無生本自寂滅。既稱為妄。將何可指。指尚不得。仍使相陵。何異空華待令結果 二性元不容。
觀性元真。唯妙覺明。妙覺明心先非水火。云何復問不相容者 七大性真元如來藏。如來藏中無水火異。於一妙覺。約何等義說不相容。猶如虛空體非群相。說何陵滅 三合顯二。一正合前文。
真妙覺明亦復如是。汝以空明。則有空現。地水火風各各發明則各各現。若俱發明則有俱現 真妙覺明。合虛空無相也。汝以下合諸相發揮。汝心分別有空發明。妙覺明心隨現空相。地水火風。于汝心中。各各互發隨心各現。心中俱發七大俱現。又隨人各發人各見別。多人俱發俱現一相。此即真如不守自性。隨緣所現有
【現代漢語翻譯】 現代漢語譯本 殊方（不同的地方）。諸有為相（所有由因緣和合而成的現象），是因為它們而產生，還是本來空無所有？方法也是如此嗎？即光明等諸法，它們即是太陽等。舉出這些現象，是爲了說明七大（地、水、火、風、空、見、識）的體性本空，都無實在的自性。虛空沒有具體的形象，不妨礙各種現象的顯現。這是兩個疑問。
如果光明是由太陽所生，富樓那（佛陀的弟子）！那麼當太陽照耀時，既然已經是太陽的光明，十方世界都應該是同樣的太陽顏色。為什麼在空中還能看到圓圓的太陽？如果是虛空自身發光，虛空應該自己照亮一切。為什麼在半夜雲霧瀰漫的時候，卻不產生光亮呢？如經文所說。這是第三個結論。
應當知道，光明既不是太陽所獨有，也不是虛空所獨有，但又離不開虛空和太陽。這個結論是說，光明既不是兩者都有，也不是兩者都沒有，也不是由兩者所生。又說，光明既非太陽也非虛空，是顯現無生之處；它不離虛空和太陽，是隨緣而顯現的假有。這是第二個要點，指明法的體性。第一點，現象無從指認。
觀察現象的本源是虛妄的，無從指認和陳述，就像想要用虛空中的花朵結成果實一樣。又怎麼能追究它們之間互相侵凌和消滅的意義呢？七大的體性本無生，本來就是寂滅的。既然被稱為虛妄，又有什麼可以指認的呢？指認尚且不能，又怎麼能讓它們互相侵凌呢？這和想要用虛空中的花朵結成果實有什麼區別呢？第二點，體性原本不相容。
觀察體性的本源是真實的，唯有妙覺明（清凈覺悟的本明自性）。妙覺明心本來就不是水火等對立之物，又怎麼能問它們是否不相容呢？七大的體性本真，原本就是如來藏（一切眾生本具的清凈覺性）。如來藏中沒有水火的差異，對於這唯一的妙覺，又從什麼意義上來說它們不相容呢？就像虛空的體性不是各種現象，又有什麼侵凌和消滅可言呢？這是第三個要點，合起來顯現兩個方面。第一點，正面呼應前文。
真實的妙覺明也是如此。你如果執著于虛空的光明，就會有虛空的顯現；地、水、火、風各自發揮作用，就會各自顯現；如果它們一起發揮作用，就會一起顯現。真實的妙覺明，是與虛空無相合一的。你用以下的內容來配合各種現象的發揮。你的心中分別有虛空的發明，妙覺明心就隨著顯現虛空的形象。地、水、火、風，在你的心中，各自互相發揮作用，隨著你的心而各自顯現。心中一起發揮作用，七大就一起顯現。又隨著每個人各自發揮作用，每個人所見到的景象也各不相同。多人一起發揮作用，就一起顯現同一個景象。這就是真如（不生不滅的本性）不守自性，隨緣所現的現象。
【English Translation】 English version Divergent places. Are all conditioned appearances (all phenomena arising from causes and conditions) born because of them, or are they originally empty? Is the method also like this? That is, phenomena such as light, which are the sun and so on. These appearances are cited to illustrate that the nature of the Seven Greats (earth, water, fire, wind, space, perception, and consciousness) is fundamentally empty, without any real self-nature. Empty space has no specific form, which does not hinder the manifestation of various phenomena. These are two questions.
If light is born from the sun, Purna (a disciple of the Buddha)! Then when the sun shines, since it is already the light of the sun, the ten directions should all be the same color as the sun. Why can we still see a round sun in the sky? If empty space itself emits light, empty space should illuminate everything itself. Why doesn't it produce light when it is cloudy and foggy in the middle of the night? As the scripture says. This is the third conclusion.
It should be known that light is neither unique to the sun nor unique to empty space, but it is inseparable from empty space and the sun. This conclusion means that light is neither possessed by both, nor possessed by neither, nor born from both. Furthermore, light is neither the sun nor empty space, revealing the place of non-birth; it is not separate from empty space and the sun, appearing as a false existence according to conditions. This is the second point, indicating the nature of the Dharma. First point, phenomena cannot be identified.
Observing the origin of phenomena is illusory, impossible to identify and state, just like wanting to form a fruit from flowers in empty space. How can one investigate the meaning of their mutual encroachment and annihilation? The nature of the Seven Greats is originally unborn and inherently quiescent. Since it is called illusory, what can be identified? Identification is not possible, so how can they encroach on each other? What is the difference between this and wanting to form a fruit from flowers in empty space? Second point, natures are originally incompatible.
Observing the origin of nature is true, only the Wonderful Enlightenment Brightness (the pure and enlightened original bright self-nature). The Wonderful Enlightenment Mind is originally not opposing things like water and fire, so how can one ask whether they are incompatible? The nature of the Seven Greats is originally true, originally the Tathagatagarbha (the pure and enlightened nature inherent in all beings). There is no difference between water and fire in the Tathagatagarbha. Regarding this unique Wonderful Enlightenment, in what sense can it be said that they are incompatible? Just like the nature of empty space is not various phenomena, so what encroachment and annihilation can be spoken of? This is the third point, combining to reveal two aspects. First point, directly echoing the previous text.
The true Wonderful Enlightenment Brightness is also like this. If you are attached to the light of empty space, there will be a manifestation of empty space; earth, water, fire, and wind each exert their function, and each will manifest; if they exert their function together, they will manifest together. The true Wonderful Enlightenment Brightness is united with the non-appearance of empty space. You use the following content to coordinate the exertion of various phenomena. In your mind, there is the invention of empty space, and the Wonderful Enlightenment Mind manifests the image of empty space accordingly. Earth, water, fire, and wind, in your mind, each exert their function mutually, manifesting according to your mind. When they exert their function together in the mind, the Seven Greats manifest together. Furthermore, as each person exerts their function, the scenes seen by each person are also different. When many people exert their function together, they manifest the same scene together. This is the Thusness (the nature of non-birth and non-death) not abiding by its own nature, the phenomena manifested according to conditions.
種種相。上文云。隨眾生心。應所知量。循業發現。起信論中。因熏習鏡現諸境界。亦此意也 二重喻俱現二。一正喻。
云何俱現。富樓那。如一水中現於日影。兩人同觀水中之日東西各行。則各有日隨二人去。一東一西。先無準的 七大體虛。如日之影。東西隨去。如分七別。隨方雖異不離一影。七大雖分不離一妄。東可為準。西復是何。如的是一。不合各去。若知是影。一多自亡 二正難。
不應難言。此日是一云何各行。各日既雙云何現一。宛轉虛妄。無可憑據 一已是影。復現隨去。影復現影。何實可據而欲致難。唯一所明覆現七大。大與所妄唯一影像。無實可得。故云宛轉虛妄 二約義廣釋二。一約體用正釋二。一約迷悟顯用二。一迷成世間相。
富樓那。汝以色空。相傾相奪于如來藏。而如來藏。隨為色空周遍法界。是故於中風動空澄日明云暗。眾生迷悶背覺合塵。故發塵勞有世間相 汝以分別色空之心。于真覺中而現傾奪。彼真覺性。隨成色空。互相陵滅。色空即地空二大也。二大既爾。余皆例然。故云是故於中等。上文云。一切眾生從無始來迷己為物。故於是中觀大觀小。圓覺亦云。圓覺自性非性性有循諸性起。斯則眾生起無明風。鼓真如海。成八識波浪。變起世間種種諸相。
【現代漢語翻譯】 現代漢語譯本 種種相：上文說，隨著眾生的心，適應所知的量，順著業力顯現。《起信論》中說，因為熏習，鏡子顯現各種境界，也是這個意思。二重比喻同時顯現二。一是正面的比喻。
如何同時顯現呢？富樓那（Purna，人名）。比如一個水中顯現太陽的影子，兩個人同時觀看水中的太陽，一個向東走，一個向西走，那麼各自的太陽就隨著兩個人移動，一個向東，一個向西，一開始並沒有固定的方向。七大（sapta mahabhuta，佛教術語，指地、水、火、風、空、見、識七種元素）的本體是虛幻的，就像太陽的影子，向東向西跟隨移動，就像分成七種不同的東西。雖然方向不同，但不離一個影子。七大雖然分離，但不離一個虛妄。向東可以作為標準，向西又是什麼呢？如果確實是一個太陽，就不應該各自移動。如果知道是影子，一和多自然消失。二是正面的詰難。
不應該質疑說，這個太陽是一個，為什麼會各自移動？各自的太陽既然是兩個，為什麼又顯現為一個？這是輾轉虛妄，沒有可以憑藉的依據。一是已經是影子，又顯現跟隨移動，影子又顯現影子，有什麼真實可以依據而想要提出詰難呢？唯一所明的是又顯現七大，七大和所虛妄的唯一是影像，沒有真實可以得到，所以說是輾轉虛妄。二是根據意義廣泛解釋二。一是根據體用正面解釋二。一是根據迷悟顯現作用二。一是迷惑形成世間相。
富樓那（Purna，人名），你用色（rupa，物質）和空（sunyata，空性）相互傾軋、相互爭奪，在如來藏（Tathagatagarbha，如來藏）中，而如來藏（Tathagatagarbha，如來藏）隨著成為色（rupa，物質）和空（sunyata，空性），周遍法界（Dharmadhatu，宇宙）。因此，其中有風動、空澄、日明、云暗，眾生迷惑昏昧，背離覺悟，與塵世相合，所以產生塵勞，有世間相。你用分別色（rupa，物質）和空（sunyata，空性）的心，在真覺（true awareness）中顯現傾軋爭奪。那真覺（true awareness）的自性，隨著成為色（rupa，物質）和空（sunyata，空性），互相侵凌消滅。色（rupa，物質）和空（sunyata，空性）就是地（prthivi，地大）和空（akasa，空大）二大。二大既然如此，其餘的都可以類推。所以說因此其中等等。上文說，一切眾生從無始以來迷惑自己是外物，所以在這裡觀察大觀察小。《圓覺經》也說，圓覺（perfect enlightenment）的自性不是有自性的有，順著各種自性而生起。這就是眾生生起無明（avidya，無明）的風，攪動真如（tathata，真如）之海，形成八識（eight consciousnesses）的波浪，變現出世間種種的現象。
【English Translation】 English version 'Various appearances': The preceding text says, 'According to the minds of sentient beings, corresponding to the extent of their knowledge, following karma to manifest.' The Awakening of Faith treatise says, 'Because of habitual influence, the mirror manifests various realms,' which is also this meaning. The double metaphor simultaneously manifests two. The first is a direct metaphor.
How do they appear simultaneously? Purna (Purna, name of a person), for example, in one body of water, the sun's reflection appears. Two people simultaneously observe the sun in the water, one going east and one going west. Then each sun follows the two people, one east and one west. Initially, there was no fixed direction. The nature of the seven great elements (sapta mahabhuta, Buddhist term referring to earth, water, fire, wind, space, seeing, and consciousness) is illusory, like the sun's reflection, following east and west. It is like dividing into seven separate things. Although the directions are different, they do not depart from one reflection. Although the seven great elements are divided, they do not depart from one delusion. East can be taken as a standard, but what is west? If it is truly one sun, it should not go in different directions. If it is known to be a reflection, one and many naturally disappear. The second is a direct challenge.
One should not question, 'This sun is one, how can it go in different directions? Since the suns are two, how can they appear as one?' This is a twisted illusion, with no reliable basis. First, it is already a reflection, and then it manifests following along. The reflection manifests another reflection. What reality can be relied upon to raise a challenge? The only thing being clarified is the manifestation of the seven great elements. The seven great elements and what is deluded are only images. There is no reality to be obtained. Therefore, it is said to be a twisted illusion. Second, it is explained broadly according to meaning. First, it is explained directly according to substance and function. First, it reveals function according to delusion and enlightenment. First, delusion forms the appearance of the world.
Purna (Purna, name of a person), you use form (rupa, matter) and emptiness (sunyata, emptiness) to mutually encroach upon and contend within the Tathagatagarbha (Tathagatagarbha, the womb of the Tathagata), while the Tathagatagarbha (Tathagatagarbha, the womb of the Tathagata) follows and becomes form (rupa, matter) and emptiness (sunyata, emptiness), pervading the Dharmadhatu (Dharmadhatu, the universe). Therefore, within it, there is wind moving, emptiness clearing, the sun shining, and clouds darkening. Sentient beings are deluded and confused, turning their backs on enlightenment and uniting with the dust, thus generating defilements and having the appearances of the world. You use the mind that distinguishes form (rupa, matter) and emptiness (sunyata, emptiness) to manifest encroachment and contention within true awareness. That nature of true awareness follows and becomes form (rupa, matter) and emptiness (sunyata, emptiness), mutually encroaching upon and destroying each other. Form (rupa, matter) and emptiness (sunyata, emptiness) are the earth (prthivi, earth element) and space (akasa, space element), the two great elements. Since the two great elements are like this, the rest can be inferred. Therefore, it is said, 'Therefore, within it, etc.' The preceding text says, 'All sentient beings, from beginningless time, are deluded into thinking that they are external objects, so they observe the large and observe the small within this.' The Surangama Sutra also says, 'The self-nature of perfect enlightenment is not the existence of self-nature, but arises following various natures.' This is when sentient beings generate the wind of ignorance (avidya, ignorance), stirring the ocean of Suchness (tathata, Suchness), forming the waves of the eight consciousnesses, and transforming into various phenomena of the world.
為相所礙失於本心。故云背覺合塵有世間相 二悟成出世用。
我以妙明不滅不生合如來藏。而如來藏。唯妙覺明圓照法界 悟藏體也。不滅不生無生智也。如來藏無相理也。理智冥契。故名為合。當爾之時。唯一妙心。無理智別。即始覺合本。無本始異。唯一覺故。故云唯妙覺明圓照法界。
是故於中。一為無量。無量為一。小中現大。大中現小。不動道場遍十方界。身含十方無盡虛空。於一毛端現寶王剎。坐微塵里轉大法輪 起妙用也。前五句標二種自在。不動下二句釋一多自在也。身含下六句釋大小自在。前二句正中現依。於一下二句正中現依正。亦是依中現依正。坐微下二句依中現正。余句含在其中。可以意得。華嚴十種自在亦不離此。
滅塵合覺。故發真如妙覺明性 結所以也。下文云。聞復翳根除。塵消覺圓凈。凈極光通達。寂照含虛空。斯則無大小之可拘。非一多之可限。塵毛剎海。俱遍俱納。以性本然。至果斯顯耳 二約三諦示體三。一約非相以明真諦。
而如來藏本妙圓心。非心。非空。非地。非水。非風。非火 非七大也心即識大亦即五陰。
非眼。非耳鼻舌身意。非色。非聲香味觸法。非眼識界。如是乃至非意識界 非十八界也。攝十二處。
非明無明
【現代漢語翻譯】 現代漢語譯本： 為表象所迷惑，就會失去本來的心性。所以說，『背離覺悟而與塵世相合』，就是執著於世間的表象。 領悟就能成就出世間的功用。
我以微妙光明、不滅不生的心，與如來藏（Tathagatagarbha，如來法身的藏身之處，一切眾生皆具的成佛可能性）相合。而如來藏，唯有微妙覺明，圓滿照耀整個法界（Dharmadhatu，宇宙萬物所存在的空間）。這是領悟瞭如來藏的本體。『不滅不生』是無生智（Anutpada-jnana，不生不滅的智慧）。如來藏是無相的真理。真理與智慧相互契合，所以稱為『合』。當那個時候，唯有一顆微妙的心，沒有真理與智慧的分別，就是始覺（Sahaja-jnana，最初的覺悟）與本覺（Svabhavasiddha-jnana，本有的覺悟）相合，沒有本覺與始覺的差異，因為唯有覺悟。所以說，『唯有微妙覺明，圓滿照耀整個法界』。
因此，在這其中，一即是無量，無量即是一。小中顯現大，大中顯現小。不動的道場遍佈十方世界，身包含十方無盡的虛空。在一根毫毛的尖端顯現寶王剎（Ratnaraja-ksetra，珍寶莊嚴的佛土），坐在微塵之中轉大法輪（Dharmacakra，佛法的教義）。這是生起微妙的功用。前面五句標示兩種自在（Vasita，隨心所欲，不受拘束）。『不動』以下兩句解釋一多自在。『身含』以下六句解釋大小自在。前面兩句在正報中顯現依報。『於一』以下兩句在正報中顯現依正二報，也是在依報中顯現依正二報。『坐微』以下兩句在依報中顯現正報。其餘的句子包含在其中，可以意會。華嚴經的十種自在也不離這些。
滅除塵垢，與覺悟相合，所以發起真如（Tathata，事物的真實本性）的微妙覺明之性。這是總結原因。下文說：『聞塵脫落，六根清凈，塵垢消散，覺悟圓滿清凈，清凈到極點，光明通達，寂靜照耀包含虛空。』這樣就沒有大小的可以拘泥，沒有一多的可以限制。塵埃、毫毛、剎土、大海，都普遍存在，都包含其中。因為自性本來如此，到結果時就顯現出來。這是第二，約三諦（Tri-satya，佛教的三種真理）來揭示本體，第一，約非相來闡明真諦（Paramartha-satya，最高的真理）。
而如來藏本來的微妙圓滿之心，不是心，不是空（Sunyata，空性），不是地（Prthivi，地大），不是水（Apas，水大），不是風（Vayu，風大），不是火（Tejas，火大）。不是七大（Sapta-dhatu，組成世界的基本元素）。心就是識大（Vijnana-dhatu，意識），也就是五陰（Panca-skandha，色、受、想、行、識）。
不是眼（Caksu，眼根），不是耳（Srotra，耳根），不是鼻（Ghrana，鼻根），不是舌（Jihva，舌根），不是身（Kaya，身根），不是意（Manas，意根）。不是色（Rupa，色塵），不是聲（Sabda，聲塵），不是香（Gandha，香塵），不是味（Rasa，味塵），不是觸（Sparsa，觸塵），不是法（Dharma，法塵）。不是眼識界（Caksur-vijnana-dhatu，眼識的領域），像這樣乃至不是意識界（Mano-vijnana-dhatu，意識的領域）。不是十八界（Astadasa-dhatu，佛教對宇宙萬法的分類）。包含十二處（Dvadasa-ayatana，六根和六塵）。
不是明（Vidya，光明），不是無明（Avidya，無知）。
【English Translation】 English version: Being obstructed by appearances, one loses one's original mind. Therefore, it is said, 'Turning away from enlightenment and uniting with the dust' means being attached to worldly appearances. Enlightenment leads to the attainment of worldly functions.
I unite with the Tathagatagarbha (the womb of the Buddhas, the potential for Buddhahood in all beings) with my wondrously bright, non-perishing, and non-arising mind. And the Tathagatagarbha is only wondrously enlightened and perfectly illuminates the entire Dharmadhatu (the realm of all phenomena). This is the realization of the essence of the Tathagatagarbha. 'Non-perishing and non-arising' is Anutpada-jnana (the wisdom of non-origination). The Tathagatagarbha is the principle of non-form. Principle and wisdom perfectly unite, therefore it is called 'union'. At that time, there is only one wondrous mind, without the distinction of principle and wisdom, which is the union of Sahaja-jnana (initial enlightenment) and Svabhavasiddha-jnana (inherent enlightenment), without the difference between inherent and initial enlightenment, because there is only enlightenment. Therefore, it is said, 'Only wondrous enlightenment perfectly illuminates the entire Dharmadhatu'.
Therefore, within it, one is immeasurable, and immeasurable is one. The small manifests the large, and the large manifests the small. The immovable Bodhimanda (place of enlightenment) pervades the ten directions, and the body contains the endless void of the ten directions. On the tip of a single hair manifests the Ratnaraja-ksetra (jewel-king land), and sitting within a mote of dust turns the Dharmacakra (wheel of Dharma). This is the arising of wondrous functions. The previous five sentences indicate two kinds of Vasita (mastery, freedom). The following two sentences from 'Immovable' explain the freedom of one and many. The following six sentences from 'The body contains' explain the freedom of large and small. The previous two sentences manifest the dependent realm within the principal realm. The following two sentences from 'On one' manifest both the dependent and principal realms within the principal realm, and also manifest both the dependent and principal realms within the dependent realm. The following two sentences from 'Sitting within' manifest the principal realm within the dependent realm. The remaining sentences are contained within them and can be understood intuitively. The ten kinds of freedom in the Avatamsaka Sutra are also inseparable from these.
Extinguishing defilements and uniting with enlightenment, therefore, one awakens the wondrously enlightened nature of Tathata (suchness, the true nature of things). This is the conclusion of the reason. The following text says: 'Hearing and dust fall away, the six senses are purified, defilements dissipate, enlightenment is perfectly pure, purity reaches its limit, light penetrates, stillness illuminates and contains the void.' In this way, there is no small or large to be attached to, and no one or many to be limited by. Dust, hairs, lands, and oceans all pervade and contain each other. Because the nature is originally like this, it manifests at the result. This is the second, using the three truths (Tri-satya) to reveal the essence, first, using non-form to clarify Paramartha-satya (the ultimate truth).
And the original, wondrous, and perfect mind of the Tathagatagarbha is not mind, not Sunyata (emptiness), not Prthivi (earth element), not Apas (water element), not Vayu (wind element), not Tejas (fire element). Not the seven elements (Sapta-dhatu, the basic elements that make up the world). Mind is Vijnana-dhatu (consciousness element), which is also the five skandhas (Panca-skandha, form, feeling, perception, volition, consciousness).
Not Caksu (eye), not Srotra (ear), not Ghrana (nose), not Jihva (tongue), not Kaya (body), not Manas (mind). Not Rupa (form), not Sabda (sound), not Gandha (smell), not Rasa (taste), not Sparsa (touch), not Dharma (object of mind). Not Caksur-vijnana-dhatu (eye consciousness realm), and so on, not Mano-vijnana-dhatu (mind consciousness realm). Not the eighteen realms (Astadasa-dhatu, the classification of all phenomena in Buddhism). Includes the twelve ayatanas (Dvadasa-ayatana, the six sense organs and the six sense objects).
Not Vidya (brightness), not Avidya (ignorance).
明無明盡。如是乃至非老非死。非老死盡 非十二因緣流轉還滅也。
非苦。非集。非滅。非道。非智。非得 非四諦及能證所證。
非檀那。非尸羅。非毗梨耶。非羼提。非禪那。非般剌若。非波羅蜜多 非六波羅蜜也。
如是乃至 即超過因中三十七品一切因行果上十力四無畏十八不其等一切果德。
非怛闥阿竭。非阿羅訶三耶三菩 非如來等三號也。
非大涅槃。非常。非樂。非我。非凈 非涅槃四德也。
以是俱非世出世故 諦緣觀智及道滅六度已下。皆出世法。苦集十二緣三科七大。皆世間也。此上總非諸相者。即約真如門。顯真諦義。一切皆空。凡所有相皆是虛妄。以相待故但有名字。名字即空。今次第非者。初由無明故有妄識。妄識所變即有空界。空界現故結成四大。四大起故即有根塵。根塵合故遂有諸識。根境識三為業性故。乃成十二因緣流轉生死。為對治故即有出世觀智諸法。出世利鈍不同。遂分三乘次第。會三歸一即有佛果。果有能證所證。即分菩提涅槃。涅槃具德即有常樂我凈。是故展轉相由以立名字。各無自性。一切皆空 二約即相以明俗諦。
即如來藏元明心妙。即心即空即地即水即風即火。即眼即耳鼻舌身意。即色即聲香味觸法即眼識界。
【現代漢語翻譯】 現代漢語譯本： 沒有無明，也沒有無明的止息。像這樣乃至沒有衰老和死亡，也沒有衰老和死亡的止息——不是十二因緣的流轉和還滅。
沒有苦，沒有集，沒有滅，沒有道，沒有智慧，沒有獲得——不是四聖諦以及能證和所證。
沒有佈施（檀那，Dāna），沒有持戒（尸羅，Śīla），沒有忍辱（羼提，Kṣānti），沒有精進（毗梨耶，Vīrya），沒有禪定（禪那，Dhyāna），沒有智慧（般剌若，Prajñā）——不是六波羅蜜（波羅蜜多，Pāramitā）。
像這樣乃至——就超過了因地中的三十七道品，一切因行，果地上的十力、四無畏、十八不共法等一切果德。
不是如來（怛闥阿竭，Tathāgata），不是阿羅漢（阿羅訶，Arhat）三藐三菩提（三耶三菩，Samyak-saṃbodhi）——不是如來等三種稱號。
不是大涅槃——不是常、樂、我、凈——不是涅槃四德。
因為這些都是非世間和非出世間的緣故——諦、緣、觀智以及道、滅、六度以下，都是出世法。苦、集、十二因緣、三科、七大，都是世間法。以上總的否定諸相，就是從真如門，顯真諦的意義。一切皆空，凡所有相皆是虛妄。因為相互對待的緣故，所以只有名字。名字即是空。現在次第否定的意思是：最初由於無明，所以有妄識。妄識所變現的，就是空界。空界顯現的緣故，結成四大。四大生起的緣故，就有根塵。根塵結合的緣故，於是有諸識。根、境、識三者作為業的自性，就形成了十二因緣的流轉生死。爲了對治的緣故，所以有出世的觀智諸法。出世的利根和鈍根不同，於是分出三乘次第。會三歸一，於是有佛果。果有能證和所證，就分出菩提和涅槃。涅槃具足功德，於是有常、樂、我、凈。因此輾轉相依而立名字，各自沒有自性，一切皆空——二是從即相來闡明俗諦。
就是如來藏元明心妙，即心即空，即地即水即風即火，即眼即耳鼻舌身意，即色即聲香味觸法，即眼識界。
【English Translation】 English version: There is no ignorance, and no ending of ignorance. Thus, up to no old age and death, and no ending of old age and death—not the cycle of the twelve links of dependent origination and its cessation.
No suffering, no accumulation, no cessation, no path, no wisdom, no attainment—not the Four Noble Truths and the ability to realize them and what is realized.
No giving (Dāna), no morality (Śīla), no patience (Kṣānti), no vigor (Vīrya), no meditation (Dhyāna), no wisdom (Prajñā)—not the six perfections (Pāramitā).
Thus, up to—it transcends the thirty-seven factors of enlightenment in the causal stage, all causal practices, the ten powers, four fearlessnesses, eighteen unique qualities, and all virtuous qualities in the fruition stage.
Not the Thus Come One (Tathāgata), not the Arhat (Arhat) Samyak-saṃbodhi (Samyak-saṃbodhi)—not the three titles such as Tathāgata.
Not great Nirvana—not permanence, bliss, self, purity—not the four virtues of Nirvana.
Because these are neither worldly nor otherworldly—truth, conditions, contemplative wisdom, and the path, cessation, and the six perfections and below are all transcendental dharmas. Suffering, accumulation, the twelve links of dependent origination, the three categories, and the seven great elements are all worldly dharmas. The general negation of all characteristics above is from the perspective of the True Thusness gate, revealing the meaning of the True Truth. Everything is empty, and all phenomena are illusory. Because of mutual dependence, there are only names. Names are empty. The meaning of the sequential negation now is: initially, due to ignorance, there is deluded consciousness. What is transformed by deluded consciousness is the realm of emptiness. Because the realm of emptiness appears, the four great elements are formed. Because the four great elements arise, there are sense bases and sense objects. Because sense bases and sense objects combine, there are various consciousnesses. The three of sense base, sense object, and consciousness, as the nature of karma, form the cycle of birth and death of the twelve links of dependent origination. For the sake of counteracting this, there are transcendental contemplative wisdom dharmas. Transcendental sharp and dull faculties differ, thus dividing into the three vehicles in sequence. The convergence of the three into one results in the fruit of Buddhahood. The fruit has the ability to realize and what is realized, thus dividing into Bodhi and Nirvana. Nirvana possesses virtues, thus having permanence, bliss, self, and purity. Therefore, they depend on each other to establish names, each without self-nature, everything is empty—two is to clarify conventional truth from the perspective of immediate phenomena.
It is the wonderful original bright mind of the Tathāgatagarbha, which is mind, which is emptiness, which is earth, which is water, which is wind, which is fire, which is eye, which is ear, nose, tongue, body, and mind, which is form, which is sound, smell, taste, touch, and dharma, which is the realm of eye consciousness.
如是乃至即意識界。即明無明明無明盡。如是乃至即老即死即老死盡。即苦即集即滅即道。即智即得。即檀那。即尸羅。即毗梨耶。即羼提。即禪那。即缽剌若。即波羅蜜多。如是乃至即怛闥阿竭。即阿羅訶三耶三菩。即大涅槃。即常即樂即我即凈。以是即俱世出世故 前約真如不變絕相。此約隨緣成生滅門。顯俗諦也。此即不離一真。隨染幻差別成種種相。非相現相。非名現名。隨世建立。不壞假名。故名為即 三約遮照以明中道。
即如來藏妙明心元。離即離非。是即非即 此約二門不二唯是一心。雙遮真俗。故曰離即離非。雙照真俗。故云是即非即。三諦一體。是故皆云即如來藏。且法界一如。本無名相。因迷有妄。對妄說真。真妄相形名言不息。隨名執相顛倒何窮。是故因言遣言以至無遣。初且以非遣相。次乃以即遣非。終帶名言。未極一真之旨。離即非即。無非不非。言語道斷心行處滅。方顯一真法界如來藏心。故維摩經。三十二菩薩。說不二法門。皆以言遣相。文殊師利以言遣言。維摩大士無言遣言。方為究竟。此之三義亦復如是。又如天臺釋法華十如是義。以一心三觀釋之。初言是相如乃至本末如。如名不異。即空義也。次言如是。相等點空性相即假義也。若言相如是等。即如於中道實相之是。
【現代漢語翻譯】 現代漢語譯本： 如是乃至即意識界（六識之一，指能了別的意識）。即明無明（光明與無明）明無明盡（光明與無明止息）。如是乃至即老即死（衰老與死亡）即老死盡（衰老與死亡止息）。即苦即集即滅即道（苦、集、滅、道四聖諦）。即智即得（智慧與證得）。即檀那（佈施）。即尸羅（持戒）。即毗梨耶（精進）。即羼提（忍辱）。即禪那（禪定）。即缽剌若（般若智慧）。即波羅蜜多（到達彼岸的方法，即六度或十度）。如是乃至即怛闥阿竭（如來）。即阿羅訶三耶三菩（阿羅漢，應供、正遍知）。即大涅槃（究竟的寂滅）。即常即樂即我即凈（涅槃的四德：常、樂、我、凈）。以是即俱世出世故（因為這些既包含世間法也包含出世間法）。 前面是依據真如不變、斷絕一切相狀來闡述，這裡是依據隨緣而生起生滅之門來闡述，顯現的是俗諦。這即是不離一真法界，隨著染污的幻相差別而成就種種相狀。不是相而顯現相，不是名而顯現名，隨著世俗的建立，不破壞假名，所以稱為『即』。 三、依據遮與照來闡明中道。 即如來藏（一切眾生本具的佛性）妙明心元（微妙光明的心的本源），離即離非（既不是『即』也不是『非』），是即非即（既是『即』也是『非』）。這裡是依據真俗二門不二，唯是一心。雙重遮遣真與俗，所以說『離即離非』。雙重照見真與俗，所以說『是即非即』。真、俗、中三諦一體，所以都說『即如來藏』。而且法界一如，本來沒有名相，因為迷惑而有虛妄，爲了對治虛妄而說真。真與妄相互對立，名言就無法止息，隨著名言執著于相，顛倒何時才能窮盡？所以通過言語來遣除言語，以至於無所遣除。最初姑且用『非』來遣除相，其次用『即』來遣除『非』，最終還是帶著名言，沒有達到一真法界的宗旨。『離即非即』，無非無不非，言語的道路斷絕，心的行處滅盡，才能顯現一真法界的如來藏心。所以《維摩經》中，三十二位菩薩說不二法門，都是用言語來遣除相，文殊師利用言語遣除言語，維摩詰大士用無言遣除言語，才是究竟。這三種意義也是如此。又如天臺宗解釋《法華經》的十如是義，用一心三觀來解釋它。最初說是相如乃至本末如，『如』的意思是不異，就是空義。其次說是『如是』，相等同於空性，就是假義。如果說是『相如是』等，就是如於中道實相的『是』。
【English Translation】 English version: Thus, even up to the realm of consciousness (Viññāṇa-dhātu, one of the six consciousnesses, referring to the discriminating consciousness). It is the absence of ignorance (Avidyā) and the cessation of ignorance. Thus, even up to old age and death (Jarā-maraṇa), it is the cessation of old age and death. It is suffering (Dukkha), its accumulation (Samudaya), its cessation (Nirodha), and the path (Mārga) (the Four Noble Truths). It is wisdom (Jñāna) and attainment (Prāpti). It is Dāna (generosity), Śīla (morality), Vīrya (effort), Kṣānti (patience), Dhyāna (meditation), Prajñā (wisdom), and Pāramitā (perfection, the means to reach the other shore, i.e., the six or ten perfections). Thus, even up to Tathāgata (the Thus-Gone One), Arhat Samyaksaṃbuddha (the Worthy One, the Perfectly Enlightened One), Mahā-nirvāṇa (the great extinction), eternity (Nitya), bliss (Sukha), self (Ātman), and purity (Śubha) (the four virtues of Nirvāṇa). Because these encompass both worldly and supramundane aspects. The previous section discussed the unchanging aspect of Suchness (Tathatā), severing all forms. This section discusses the aspect of conditioned arising and the gate of birth and death, revealing conventional truth (Saṃvṛti-satya). This means not departing from the One True Realm, but with the differentiation of defiled illusions, accomplishing various forms. It is not form yet manifests form, not name yet manifests name, following worldly conventions without destroying provisional names, hence it is called 'is'. Thirdly, it elucidates the Middle Way (Madhyamā-pratipad) through negation and illumination. It is the Womb of the Tathāgata (Tathāgatagarbha, the Buddha-nature inherent in all beings), the wondrously luminous source of mind (妙明心元), being neither 'is' nor 'is not' (離即離非), being both 'is' and 'is not' (是即非即). This is based on the non-duality of the two gates of truth and convention, being only one mind. It doubly negates truth and convention, hence it is said 'neither 'is' nor 'is not''. It doubly illuminates truth and convention, hence it is said 'both 'is' and 'is not''. The three truths (emptiness, provisional existence, and the Middle Way) are one entity, hence all are said to be 'the Womb of the Tathāgata'. Moreover, the Dharma Realm is one suchness, originally without names and forms. Because of delusion, there is illusion; to counter illusion, truth is spoken. When truth and illusion oppose each other, verbal expression does not cease. Following names and clinging to forms, how can delusion ever end? Therefore, one uses words to dispel words, until there is nothing to dispel. Initially, 'not' is used to dispel form, then 'is' is used to dispel 'not', ultimately still carrying verbal expression, not reaching the ultimate meaning of the One True Realm. 'Neither 'is' nor 'is not'', neither not 'is' nor not 'is not', the path of language is cut off, the activity of the mind ceases, only then does the Tathāgata-garbha mind of the One True Dharma Realm become manifest. Therefore, in the Vimalakīrti Sutra, the thirty-two Bodhisattvas speak of the Dharma-gate of non-duality, all using words to dispel form. Mañjuśrī uses words to dispel words, Vimalakīrti uses silence to dispel words, which is ultimate. These three meanings are also like this. Furthermore, like the Tiantai school's explanation of the ten suchnesses in the Lotus Sutra, it is explained with the Threefold Contemplation in a Single Mind. Initially, it is said 'such is the appearance' (相如) up to 'such is the root and branch' (本末如), 'such' (如) means non-difference, which is the meaning of emptiness. Next, it is said 'it is such' (如是), the appearance is equal to the nature of emptiness, which is the meaning of provisional existence. If it is said 'the appearance is such' (相如是), etc., it is such in the Middle Way, the true aspect of reality.
即中義也。舉一即三。言三即一。諸法性相微妙如是。唯佛與佛乃能究盡 二舉法喻結責四。一總責。
如何世間三有眾生及出世間聲聞緣覺。以所知心。測度如來無上菩提。用世語言入佛知見 境界微妙。心言叵測。凡夫著事。偏小滯空。俱所知心。莫及斯境。故圓覺經云。但諸聲聞所圓境界。身心語言皆悉斷滅。終不能至彼之親證所現涅槃。何況能以有思惟心。測度如來圓覺境界。如取螢火燒須彌山。終不能著。以輪迴心生輪迴見。入于如來大寂滅海。終不能至 二舉喻。
譬如琴瑟箜篌琵琶。雖有妙音。若無妙指終不能發 琴等眾生也。妙音藏性也。妙指實智也。發起用也 三合顯。
汝與眾生亦復如是。寶覺真心各各圓滿。如我按指海印發光。汝暫舉心塵勞先起 汝與眾生合前琴等。寶覺真心合前妙音。按指約喻指法。即無生智。合無相理。大用現前。即前云。我以不滅不生合如來藏。而如來藏唯妙覺明圓照法界。乃至於中一為無量等。汝暫舉心等合前無妙指也。即前云。汝以色空相傾相奪于如來藏而如來藏隨為色空等。言海印者。大集經云。閻浮所有色像。大海皆有印文。喻佛如來法身性海普現一切妙用之光也 四結斥。
由不勤求無上覺道。愛念小乘。得少為足 無上覺道如寶
【現代漢語翻譯】 現代漢語譯本： 這就是中義（zhong yi）的含義。舉出一個例子就包含了三個方面。說三個方面也就是一個整體。諸法的體性和現象微妙莫測，只有佛與佛才能徹底瞭解。下面從舉例說明和責備兩個方面來總結以上四點。首先是總的責備。 為什麼世間三有（san you，指欲有、色有、無色有）的眾生以及出世間的聲聞（sheng wen，聽聞佛陀教誨而證悟的修行者）、緣覺（yuan jue，通過自身觀察因緣而覺悟的修行者），要用他們所知的有限的心，去揣測如來無上的菩提（pu ti，覺悟）智慧？用世俗的語言去理解佛的知見？境界是如此的微妙，心思和言語難以測度。凡夫執著於事物，或者偏頗于小乘，或者滯留在空無之中，都是用有所知的心，無法達到這種境界。《圓覺經》（Yuan Jue Jing）說：『但那些聲聞所證悟的境界，身心和語言都斷滅了，最終也不能到達親自證悟所顯現的涅槃（nie pan，寂滅）境界。』更何況用有思有想的心，去揣測如來的圓覺境界，就像用螢火蟲的光去燒須彌山（xu mi shan，佛教中的聖山），終究不能點燃。用輪迴的心產生輪迴的見解，想要進入如來大寂滅海，終究不能到達。下面是舉例說明。 譬如琴、瑟、箜篌（kong hou，古代的一種絃樂器）、琵琶（pi pa，一種彈撥樂器），雖然有美妙的聲音，如果沒有高超的指法，終究不能發出動聽的音樂。琴等樂器比喻眾生，美妙的聲音比喻內在的覺性，高超的指法比喻真實的智慧，發出聲音比喻智慧的運用。下面是結合比喻來顯明。 你和眾生也是這樣，寶貴的覺悟真心各自圓滿具足，就像我按指，海印（hai yin）就能發光一樣，你稍微動一下念頭，塵勞（chen lao，煩惱）就先產生了。你和眾生就像前面的琴等樂器，寶貴的覺悟真心就像前面的美妙聲音，『按指』是借用比喻來說明指法，也就是無生智（wu sheng zhi，不生不滅的智慧），與無相的真理相合，巨大的作用就會顯現。就像前面所說：『我用不滅不生的智慧與如來藏（ru lai zang，一切眾生本具的清凈佛性）相合，而如來藏唯有妙覺光明圓滿照耀法界，乃至一中包含無量等等。』你稍微動一下念頭等等，就像前面沒有高超的指法一樣。就像前面所說：『你用色和空相互傾軋爭奪，在如來藏中，而如來藏也隨之變為色和空等等。』所說的海印，根據《大集經》（Da Ji Jing）記載：『閻浮提（yan fu ti，我們所居住的這個世界）所有事物的形象，大海中都有印記。』比喻佛如來的法身性海普遍顯現一切妙用的光明。下面是總結和斥責。 由於不勤奮尋求無上的覺悟之道，喜愛和執著于小乘佛法，得到少許成就就感到滿足。無上的覺悟之道就像寶藏。
【English Translation】 English version: This is the meaning of 'Zhong Yi' (the Middle Meaning). To cite one example is to include three aspects. To speak of three aspects is to speak of one whole. The nature and phenomena of all dharmas are subtle and unfathomable, and only Buddhas can fully understand them. The following summarizes the above four points from the aspects of illustration and rebuke. First is the general rebuke. Why do sentient beings in the three realms of existence (san you, referring to the desire realm, the form realm, and the formless realm) and the 'sheng wen' (those who attain enlightenment by hearing the Buddha's teachings) and 'yuan jue' (those who attain enlightenment through their own observation of conditions) who are beyond the world, use their limited minds to speculate about the 'Tathagata's' (the thus-come one) supreme 'Bodhi' (enlightenment) wisdom? Why use worldly language to understand the Buddha's knowledge and vision? The realm is so subtle that thoughts and words cannot fathom it. Ordinary people are attached to things, or biased towards the 'Hinayana' (small vehicle), or stuck in emptiness, all using a mind of limited knowledge, unable to reach this realm. The 'Yuan Jue Jing' (Perfect Enlightenment Sutra) says: 'But the realm that those 'sheng wen' realize, their body, mind, and language are all extinguished, and they ultimately cannot reach the 'Nirvana' (extinction) realm that is personally realized and manifested.' How much more so to use a mind with thoughts and ideas to speculate about the 'Tathagata's' perfect enlightenment realm, like using the light of a firefly to burn 'Mount Sumeru' (the sacred mountain in Buddhism), ultimately unable to ignite it. Using a mind of reincarnation to generate views of reincarnation, wanting to enter the 'Tathagata's' great ocean of tranquil extinction, ultimately unable to reach it. The following is an illustration. For example, the 'qin' (a zither-like instrument), 'se' (a zither), 'kong hou' (an ancient stringed instrument), and 'pi pa' (a plucked stringed instrument), although they have beautiful sounds, without superb fingering, they ultimately cannot produce pleasant music. The 'qin' and other instruments are metaphors for sentient beings, the beautiful sound is a metaphor for the inherent nature of enlightenment, superb fingering is a metaphor for true wisdom, and producing sound is a metaphor for the application of wisdom. The following combines metaphors to clarify. You and sentient beings are also like this, the precious awakened true mind is complete and perfect in each of you, just like when I press my finger, the 'hai yin' (ocean seal) can emit light, as soon as you move a thought, 'chen lao' (afflictions) arise first. You and sentient beings are like the 'qin' and other instruments mentioned earlier, the precious awakened true mind is like the beautiful sound mentioned earlier, 'pressing the finger' is using a metaphor to explain fingering, which is 'wu sheng zhi' (unborn wisdom), in harmony with the principle of no form, and great function will manifest. Just like what was said earlier: 'I use the wisdom of non-extinction and non-birth to unite with the 'Tathagatagarbha' (the pure Buddha-nature inherent in all beings), and the 'Tathagatagarbha' is only the wonderful and enlightened light that perfectly illuminates the 'Dharmadhatu' (the realm of reality), and even one contains countless others, and so on.' You move a thought, etc., just like not having superb fingering mentioned earlier. Just like what was said earlier: 'You use form and emptiness to encroach upon and compete with each other in the 'Tathagatagarbha', and the 'Tathagatagarbha' also changes into form and emptiness, and so on.' The 'hai yin' (ocean seal), according to the 'Da Ji Jing' (Great Collection Sutra): 'All the images of things in 'Jambudvipa' (the world we live in) have imprints in the ocean.' It is a metaphor for the 'Dharmakaya' (the body of the law) nature-sea of the Buddha 'Tathagata' universally manifesting the light of all wonderful functions. The following is a summary and rebuke. Because you do not diligently seek the supreme path of enlightenment, you love and are attached to 'Hinayana' Buddhism, and you are satisfied with obtaining a little achievement. The supreme path of enlightenment is like a treasure.
所。小乘涅槃如化城。但戀權乘。不求究竟。得少為足。故發塵勞 二釋別疑二。一釋滿慈疑妄因二。一伸疑。
富樓那言。我與如來。寶覺圓明真妙凈心無二圓滿 顯體不二也。
而我昔遭無始妄想。久在輪迴。今得聖乘猶未究竟 指己猶迷。
世尊諸妄一切圓滅獨妙真常 明佛障盡。
敢問如來。一切眾生何因有妄。自蔽妙明受此淪溺 障盡者必知妄始。故此問也。由滿慈最初致疑。既是清凈本然。云何忽生山河大地。如來遂舉性覺妙明驗其迷解。滿慈既迷性明為所明。佛遂斥云。性覺必明。妄為明覺。所既妄立生汝妄能等。由是展轉相續流浪。皆由虛妄之所生起。雖知能所妄立。又疑妄從何生。故此伸問妄所因也 二答釋二。一總告。
佛告富樓那。汝雖除疑。余惑未盡。吾以世間現前諸事。今復問汝 雖知諸法皆妄。猶惑妄有所因。故云余惑未盡。現前諸事現見之事也 二別釋二。一明妄本無因三。一舉事問答二。一舉事。
汝豈不聞。室羅城中演若達多。忽于晨朝以鏡照面。愛鏡中頭眉目可見。嗔責己頭不見面目。以為魑魅。無狀狂走 演若達多此云祠授。本頭與鏡俱喻性覺。照面喻強覺忽生所相妄立。愛喻堅執不捨認相為真。既喜有相。反惡無相。故嗔己頭不見面
【現代漢語翻譯】 現代漢語譯本： 所（處所）。小乘涅槃就像幻化出來的城池，只是貪戀權宜之法，不追求最終的究竟。得到一點就滿足，所以生髮塵世的煩惱。 二、解釋個別疑問，分為兩部分。一、解釋滿慈的疑問，關於妄想的起因，分為兩部分。一、提出疑問。
富樓那（一位佛陀的弟子）說：『我和如來（佛陀），我們的寶覺（珍貴的覺悟）圓滿光明，真妙凈心沒有差別，都是圓滿的。』（顯示本體沒有差別）
『但我過去遭遇無始以來的妄想，長久地在輪迴中。現在得到了聖乘（佛教的教法），仍然沒有達到究竟。』（指自己仍然迷惑）
『世尊（對佛陀的尊稱），一切妄想完全滅除，只有微妙的真常（真實永恒的本性）。』（說明佛陀的障礙已經消除）
『敢問如來，一切眾生因為什麼原因產生妄想，自己遮蔽了妙明（微妙的光明），承受這沉淪和溺沒？』（障礙消除的人必定知道妄想的開始，所以這樣發問。因為滿慈最初提出疑問，既然是清凈本然的，為什麼忽然產生山河大地？如來於是舉出性覺妙明來驗證他的迷惑和理解。滿慈既然迷惑于性明，把它當作所明，佛陀於是斥責說：『性覺必定光明，妄想才成為明覺。』所既然虛妄地建立，就產生你的妄能等等。由此輾轉相續，流浪生死，都是由虛妄所生起。雖然知道能所是虛妄建立的，又懷疑妄想從何處產生，所以這裡提出疑問，妄想的起因是什麼。） 二、回答解釋，分為兩部分。一、總的告知。
佛告訴富樓那：『你雖然消除了疑問，但其餘的迷惑還沒有消除。我用世間現在發生的事情，現在再來問你。』（雖然知道諸法都是虛妄的，仍然迷惑于妄想有所起因，所以說其餘的迷惑還沒有消除。現前諸事，就是現在能看見的事情。） 二、分別解釋，分為兩部分。一、說明妄想本來沒有起因，分為三部分。一、舉出事例問答，分為兩部分。一、舉出事例。
『你難道沒有聽說過，室羅城（古印度城市名）中有一個人叫演若達多（人名，意為祠授），忽然在早晨用鏡子照自己的臉，喜愛鏡子中頭部的眉毛和眼睛，可以看見。又嗔怪自己的頭，看不見自己的面目，以為是魑魅（古代傳說中的鬼怪），沒頭沒腦地狂奔。』（演若達多，這裡的意思是祠授。本頭和鏡子都比喻性覺。照面比喻強烈的覺知忽然產生，所相虛妄地建立。喜愛比喻堅決執著，不肯捨棄，認為相是真實的。既然喜歡有相，反而厭惡無相，所以嗔怪自己的頭看不見自己的面目）
【English Translation】 English version: Location. The Nirvana of the Hinayana is like a conjured city, only attached to expedient means, not seeking ultimate truth. They are content with little, hence generating worldly afflictions. 2. Explaining Separate Doubts, in two parts. 1. Explaining Purna's doubt about the cause of delusion, in two parts. 1. Raising the doubt.
Purna (a disciple of the Buddha) said, 'I and the Tathagata (Buddha), our precious enlightenment is perfectly bright, and our true, wondrous, pure mind is without difference, both being complete and perfect.' (Showing that the essence is without difference)
'But in the past, I encountered beginningless delusion and have long been in Samsara (cycle of rebirth). Now that I have attained the Holy Vehicle (Buddhist teachings), I have still not reached the ultimate.' (Referring to himself as still being deluded)
'World Honored One (a respectful term for the Buddha), all delusions are completely extinguished, leaving only the wonderfully true and constant.' (Clarifying that the Buddha's obstacles have been eliminated)
'I venture to ask the Tathagata, what is the cause of all sentient beings having delusions, obscuring their wondrous brightness and suffering this sinking and drowning?' (Those whose obstacles are eliminated must know the beginning of delusion, hence this question. Because Purna initially raised the doubt, since it is inherently pure, how could mountains, rivers, and the great earth suddenly arise? The Tathagata then used the wondrous brightness of the self-nature to verify his confusion and understanding. Since Purna was confused about the nature of brightness, taking it as what is illuminated, the Buddha then rebuked him, saying, 'The nature of awareness must be bright, and delusion becomes awareness of brightness.' Since what is illuminated is falsely established, your deluded ability arises, and so on. From this, they continue to flow and wander, all arising from falseness. Although he knows that the ability and what is illuminated are falsely established, he doubts where delusion arises from, hence this question about the cause of delusion.) 2. Answering and Explaining, in two parts. 1. General Announcement.
The Buddha told Purna, 'Although you have eliminated your doubts, your remaining confusions have not been exhausted. I will now ask you again about worldly matters that are happening right now.' (Although he knows that all dharmas are false, he is still confused about the cause of delusion, hence the remaining confusions have not been exhausted. Present matters are things that can be seen now.) 2. Separate Explanations, in two parts. 1. Explaining that delusion originally has no cause, in three parts. 1. Giving examples and asking questions, in two parts. 1. Giving an example.
'Have you not heard that in the city of Shravasti (an ancient Indian city), there was a man named Yajnadatta (a person's name, meaning 'given by sacrifice'), who suddenly looked at his face in a mirror in the morning, and loved the eyebrows and eyes of his head in the mirror, which could be seen. He then scolded his own head for not being able to see his face, thinking it was a demon (an ancient legendary monster), and ran around madly without a head.' (Yajnadatta, here meaning 'given by sacrifice'. The original head and the mirror are metaphors for the self-nature of awareness. Looking at the face is a metaphor for the sudden arising of strong awareness, and the false establishment of what is illuminated. Love is a metaphor for firmly clinging, unwilling to give up, and believing that the appearance is real. Since he likes having an appearance, he hates not having an appearance, so he scolds his own head for not being able to see his face.)
目。真無形相。不順妄情。便生驚怖。執相迷性輪迴不息。故云狂走。魑魅山澤之怪也 二問答。
于意云何。此人何因無故狂走。富樓那言。是人心狂更無他故 心狂而走。無別所以。故無他故。強生分別。故稱為妄。豈別有因 二約法正明三。一就名責因。
佛言。妙覺明圓。本圓明妙 唯一真心本無妄法。
既稱為妄。云何有因。若有所因云何名妄。自諸妄想展轉相因。從迷積迷。以歷塵劫 直明妄無因也。妄必無因。有因不妄。妄之一字甚好思量。若了此名。自無法起。復疑有因。豈非迷倒。如初一人忽然妄說。遞遞相承從妄說妄。及推其本。遞遞皆虛。乃至初人及與後人。二俱是妄。何者為因。故歷塵劫遞相誑妄莫之能悟 二引悟釋相。
雖佛發明。猶不能返如是迷因。因迷自有。識迷無因妄無所依。尚無有生。欲何為滅 此文釋有二重。初約佛自悟釋。發明猶開悟也。佛雖開悟諸妄圓滅。尚不能返覺至妄本。以妄無因而可覺故。故云猶不能返如是迷因也。復將如是迷因一句連下句牒。應云如是迷因因迷自有。意云。若約妄法展轉生起而說因者。此即因妄說因。非謂妄有初因。故云因迷自有。既識迷之無因。則知妄無依處。說何為生而復有滅。此釋約佛自悟。無妄因之可返也。次
【現代漢語翻譯】 現代漢語譯本：目。真是沒有形狀和相貌的。如果不順從虛妄的情感，就會產生驚慌和恐懼。執著于表象而迷惑于本性，就會導致無休止的輪迴。所以說這是『狂走』。魑魅是山澤中的妖怪。二、問答。
佛問：『你的意思如何？這個人因為什麼緣故無緣無故地狂奔？』富樓那（Purna，佛陀的十大弟子之一）回答說：『是這個人內心狂亂，沒有其他原因。』內心狂亂而奔走，沒有其他的原因。所以說沒有其他原因。強行產生分別，所以稱之為虛妄。難道還有其他原因嗎？二、依據佛法正式闡明三點：一、就名稱責問原因。
佛說：『妙覺明圓（wonderful enlightenment, bright and complete），本來就是圓滿光明而又玄妙的。』唯一的真心本來就沒有虛妄的法。
既然稱之為虛妄，怎麼會有原因呢？如果有所謂的原因，又怎麼能稱之為虛妄呢？都是由各種虛妄的念頭輾轉相因而生，從迷惑積累迷惑，經歷了漫長的塵劫。直接說明虛妄是沒有原因的。虛妄必定沒有原因，有原因就不是虛妄。『妄』這個字要好好思量。如果明白了『妄』這個字的含義，自然就不會產生任何法。如果又懷疑它有原因，豈不是顛倒迷惑？就像最初有一個人忽然胡說八道，然後輾轉相傳，從虛妄說到虛妄。等到推究它的根本，就會發現所有環節都是虛假的。乃至最初的人和後來的人，都同樣是虛妄的。哪個是原因呢？所以經歷了漫長的塵劫，互相欺騙，沒有人能夠醒悟。二、引導覺悟，解釋現象。
即使佛陀開示闡明，仍然不能返回到這樣的迷惑之因。因為迷惑是自己產生的，認識到迷惑是沒有原因的，虛妄也就沒有了依託。既然尚且沒有產生，又何談消滅呢？這段文字解釋包含兩層含義。第一層是依據佛陀自己覺悟來解釋。『發明』就是開悟的意思。佛陀雖然開悟，各種虛妄都圓滿消滅，但仍然不能返回到覺悟之前的虛妄之本，因為虛妄沒有原因，所以可以覺悟。所以說『仍然不能返回到這樣的迷惑之因』。再將『這樣的迷惑之因』一句與下句連線起來理解，應該說『這樣的迷惑之因，是因迷惑而自己產生的』。意思是說，如果依據虛妄之法輾轉生起來說原因，這也就是因為虛妄而說原因，並不是說虛妄有最初的原因。所以說『因迷惑而自己產生的』。既然認識到迷惑是沒有原因的，那麼就知道虛妄沒有依託之處，又說什麼產生而又消滅呢？這種解釋是依據佛陀自己覺悟，沒有虛妄之因可以返回。
【English Translation】 English version: Eye. Truly without form or appearance. If one does not comply with deluded emotions, then alarm and fear arise. Clinging to appearances and being deluded about one's nature leads to endless cycles of reincarnation. Therefore, it is called 'mad running'. Chimei (魑魅) are monsters of mountains and marshes. Two, Questions and Answers.
The Buddha asked: 'What do you think? For what reason does this person run madly for no reason?' Purna (富樓那, one of the ten great disciples of the Buddha) replied: 'It is because this person's mind is mad, there is no other reason.' The mind is mad and runs, there is no other reason. Therefore, there is no other reason. Forcibly creating distinctions, therefore it is called delusion. Could there be another reason? Two, based on the Dharma, formally clarify three points: One, question the cause based on the name.
The Buddha said: 'Wonderful Enlightenment, bright and complete (妙覺明圓), is originally complete, bright, and wonderful.' The only true mind originally has no deluded dharmas.
Since it is called delusion, how can there be a cause? If there is a so-called cause, how can it be called delusion? All are caused by various deluded thoughts revolving and arising, accumulating delusion from delusion, experiencing countless kalpas (劫). Directly stating that delusion has no cause. Delusion must have no cause, if there is a cause, it is not delusion. The word 'delusion' should be carefully considered. If one understands the meaning of the word 'delusion', then no dharma will arise. If one suspects that it has a cause, is that not inverted delusion? It is like the first person suddenly speaking nonsense, and then it is passed down, speaking delusion from delusion. When tracing its root, it is found that all links are false. Even the first person and the last person are both deluded. Which one is the cause? Therefore, experiencing countless kalpas, deceiving each other, no one can awaken. Two, guide awakening, explain the phenomenon.
Even though the Buddha explains and clarifies, one still cannot return to such a cause of delusion. Because delusion arises from itself, recognizing that delusion has no cause, delusion has no reliance. Since it has not yet arisen, what is there to extinguish? This passage contains two layers of explanation. The first layer is explained based on the Buddha's own enlightenment. 'Explanation' means enlightenment. Although the Buddha is enlightened, all delusions are completely extinguished, but one still cannot return to the root of delusion before enlightenment, because delusion has no cause, so it can be awakened. Therefore, it is said 'one still cannot return to such a cause of delusion'. Then connect the phrase 'such a cause of delusion' with the following sentence to understand, it should be said 'such a cause of delusion arises from delusion itself'. It means that if one speaks of the cause based on the revolving and arising of deluded dharmas, then this is speaking of the cause because of delusion, it does not mean that delusion has an initial cause. Therefore, it is said 'arises from delusion itself'. Since one recognizes that delusion has no cause, then one knows that delusion has no place to rely on, so what is there to say about arising and then extinguishing? This explanation is based on the Buddha's own enlightenment, there is no cause of delusion to return to.
約佛為他說不能返迷成悟也。發明猶宣辨也。雖佛廣為滿慈宣辨。尚自不能返迷令悟。故云猶不能返。如是下釋意如前。良由此理難明。人多惑甚。如為病眼說無空華。孰能領悟。為妄執者說無諸妄。誰肯信從。忽若了悟自知無因。將何為妄而有生滅耶 三貼喻況顯。
得菩提者。如寤時人說夢中事。心縱精明。欲何因緣取夢中物。況復無因本無所有 夢寤之人記夢中事。說雖可爾。取必不可。以所夢境畢竟無故。得菩提者。返觀因時滅諸妄惑。說雖可爾。畢竟無體可斷滅故。將何為妄而推其因。起信云。覺心初起心無初相。又云。以四相本來平等同一覺故 三提喻合顯。
如彼城中演若達多。豈有因緣自怖頭走。忽然狂歇頭非外得。縱未歇狂亦何遺失。富樓那。妄性如是。因何為在 狂故怖頭。因緣何有。頭無得失。狂自復行。惑性妄有滅生。真性何曾出沒。汝觀如狂之妄。今指何處為因 二顯真元無得二。一正明二。一勸息妄緣。
汝但不隨分別世間業果眾生三種相續。三緣斷故三因不生。則汝心中演若達多狂性自歇 煩惱為緣。能潤業故。殺等為因。正是業故。分別是識。能生煩惱。三種相續是所分別。分別此三故云三緣。三即緣也。或殺盜淫三之助緣。故三之緣也。分別既亡。業因不作。
【現代漢語翻譯】 現代漢語譯本：佛陀為他說法，是爲了使他不能從迷惑返回到覺悟。『發明』就是闡明辨析的意思。即使佛陀廣泛地為滿慈（Purna Maitrayani-putra，佛陀十大弟子之一，以善於說法著稱）闡明辨析，他仍然不能從迷惑返回到覺悟，所以說『猶不能返』。下面的解釋與前面類似。實在是因為這個道理難以明白，人們大多迷惑不解。比如為患有眼病的人說沒有空中的花朵（空華，指虛幻不實的事物），誰能領悟？為執著于虛妄的人說沒有諸多的虛妄，誰肯相信聽從？忽然一旦了悟，自然知道沒有原因，將什麼作為虛妄而有生滅呢？這是第三個用比喻來顯示。
得到菩提（Bodhi，覺悟）的人，就像清醒時的人說夢中的事，心智縱然精明，又能因為什麼因緣而取得夢中的事物呢？何況本來就沒有原因，本來就什麼都沒有。夢醒的人回憶夢中的事，說說還可以，要取得夢中的事物必定是不可能的，因為所夢見的境界畢竟是虛無的。得到菩提的人，反觀因地時滅除各種虛妄迷惑，說說還可以，畢竟沒有實體可以斷滅，將什麼作為虛妄而推究它的原因呢？《起信論》（《大乘起信論》）說：『覺心初起，心無初相。』又說：『以四相（生、住、異、滅）本來平等，同一覺故。』這是第三個提出比喻來合顯。
比如那城中的演若達多（Yajnadatta，一個因錯認鏡中頭而發狂的人），哪裡有因緣自己害怕頭而奔跑呢？忽然狂病消歇，頭不是從外面得到的。縱然狂病沒有消歇，又遺失了什麼呢？富樓那（Purna，佛陀十大弟子之一）。虛妄的本性就是這樣，因為什麼而說它存在呢？因為狂病而害怕頭，哪裡有什麼因緣？頭沒有得失，狂病自然恢復正常。迷惑的本性虛妄而有滅生，真性（真實不變的本性）何曾有出沒？你觀察像狂病一樣的虛妄，現在指哪裡作為它的原因呢？這是第二個顯示真元沒有得失，分為兩部分，第一部分是正面闡明，第二部分是勸誡停止虛妄的緣起。
你只要不隨順分別世間的業果、眾生三種相續。三種緣斷絕，三種因就不會產生，那麼你心中的演若達多（Yajnadatta）的狂性自然消歇。煩惱作為緣，能夠滋潤業，所以說殺等是因，正是業的緣故。分別是識，能夠產生煩惱。三種相續是所分別的對象，分別這三種，所以說是三種緣。三就是緣。或者殺盜淫三種的助緣，所以說是三種的緣。分別既然消亡，業因就不會產生。
【English Translation】 English version: The Buddha speaks to him to prevent him from returning from delusion to enlightenment. 'Invention' means to clarify and distinguish. Even if the Buddha extensively clarifies and distinguishes for Purna Maitrayani-putra (one of the Buddha's ten great disciples, known for his skill in preaching), he still cannot return from delusion to enlightenment, so it is said 'still cannot return.' The explanation below is similar to the previous one. It is truly because this principle is difficult to understand, and people are mostly confused. For example, telling someone with an eye disease that there are no flowers in the sky (illusory flowers, referring to unreal things), who can understand? Telling those who are attached to falsehoods that there are no many falsehoods, who would believe and listen? Suddenly, once enlightened, one naturally knows that there is no cause, what would be taken as falsehood to have arising and ceasing? This is the third analogy to show.
One who attains Bodhi (Enlightenment) is like a person awake speaking of things in a dream. Even if the mind is intelligent, what cause could be used to obtain things in the dream? Moreover, there is originally no cause, and originally nothing at all. A person who wakes from a dream recalls the events in the dream. It is possible to talk about it, but it is certainly impossible to obtain things in the dream, because the realm dreamed of is ultimately empty. One who attains Bodhi, reflecting back on the causal ground, extinguishes all false delusions. It is possible to talk about it, but ultimately there is no substance to be cut off and extinguished. What would be taken as falsehood to investigate its cause? The Awakening of Faith (Mahayana Sraddhotpada Sastra) says: 'When the awakened mind first arises, the mind has no initial appearance.' It also says: 'Because the four characteristics (birth, dwelling, change, and extinction) are originally equal, the same as enlightenment.' This is the third to present an analogy to combine and reveal.
For example, that Yajnadatta (a person who went mad after mistaking his reflection in the mirror for his head) in the city, what cause would there be for him to be afraid of his head and run away? Suddenly, the madness ceases, and the head is not obtained from outside. Even if the madness has not ceased, what has been lost? Purna (one of the Buddha's ten great disciples). The nature of delusion is like this, why say it exists? Because of madness, one is afraid of the head, what cause is there? The head has no gain or loss, and the madness naturally returns to normal. The nature of delusion is falsely existent and has extinction and arising, but has the true nature (the true and unchanging nature) ever had arising and ceasing? You observe the delusion like madness, now point to where as its cause? This is the second to show that the true origin has no gain or loss, divided into two parts, the first part is a positive explanation, and the second part is an exhortation to stop the arising of false conditions.
You only need not follow the distinctions of the worldly karma results and the three continuations of sentient beings. If the three conditions are cut off, the three causes will not arise, then the madness of Yajnadatta in your mind will naturally cease. Afflictions serve as conditions, able to nourish karma, so it is said that killing and so on are causes, precisely because of karma. Discrimination is consciousness, able to produce afflictions. The three continuations are the objects of discrimination, discriminating these three, so it is said to be the three conditions. Three is the condition. Or the auxiliary conditions of killing, stealing, and lust, so it is said to be the three conditions. Since discrimination is extinguished, the cause of karma will not arise.
於三界中狂心自歇。故起信云。一切眾生不名為覺。以從本來念念相續未曾離念故。說無始無明。又云。以遠離微細念故。名究竟覺。念即分別也。由是一念不生即名為佛。即斯義也 二顯自真體。
歇即菩提。勝凈明心本週法界。不從人得。何藉劬勞肯綮修證 分別不生前後際斷。故名為歇。菩提云覺。起信云。所言覺義者。謂心體離念。離念相者等虛空界。無所不遍。法界一相。即是如來平等法身。依此法身說名本覺。故云勝凈明心本週法界不從人得。既云不從人得。即顯不由他緣本自覺耳。劬勞修證本息分別只為顯覺。今分別既亡覺性自顯。故云何藉。然非謂全不修行兀然空坐。茍妄想宛然自謂即是者。誤之甚矣。言肯綮者。骨邊細肉也。莊子云經肯綮之未嘗。而況大觚乎。若執惑有實體。不能達妄即空四相平等一切唯覺。便謂從粗至細斷盡無明方至妙覺者。何異解牛不能遊刃于大窾。不能亡見於全牛。但解皮肉以至著骨。豈曰妙得牛理哉 二喻顯。
譬如有人。于自衣中 五陰蓋覆也。
系如意珠 圓明覺性也。
不自覺知 無明不了也。
窮露他方。乞食馳走 五道流浪輪迴不息。
雖實貧窮。珠不曾失 雖流生死覺性常然。
忽有智者指示其珠 佛為開示。
【現代漢語翻譯】 現代漢語譯本：在三界中，狂亂的心自然止息。所以《起信論》說：『一切眾生不能稱為覺悟，因為從本來就念念相續，未曾離開過妄念的緣故。』所以說無始無明。又說：『因為遠離微細妄念的緣故，名為究竟覺悟。』妄念就是分別。由於一念不生，就名為佛，就是這個意思。二、顯現自身的真實本體。
止息就是菩提（bodhi，覺悟）。殊勝清凈的光明心性本來就周遍法界，不是從他人處得到的。何必憑藉辛勤的努力和執著去修行證悟呢？分別心不生起，前後際斷絕，所以名為止息。菩提稱為覺悟。《起信論》說：『所說的覺悟的意義，是指心體遠離妄念。遠離妄念的相，等同虛空界，無所不遍。法界只有一個相，就是如來的平等法身。依據這個法身，說名為本覺。』所以說殊勝清凈的光明心性本來就周遍法界，不是從他人處得到的。既然說不是從他人處得到的，就顯示不由外在的因緣，本來就是自己覺悟的。辛勤地修行證悟，本來是爲了止息分別心，只是爲了顯現覺性。現在分別心既然消亡，覺性自然顯現，所以說何必憑藉。然而，並非是說完全不修行，兀然空坐。如果妄想宛然存在，卻自認為就是覺悟，那就大錯特錯了。所說『肯綮』，是骨頭旁邊的細肉。莊子說，『（善於宰牛的人）順著骨節間的空隙下刀，何況是大的骨節呢？』如果執著于迷惑有實體，不能通達妄就是空，四相平等，一切唯是覺悟，就認為從粗到細斷盡無明才能達到妙覺，那和解牛的人不能在牛的骨節空隙中游刃有餘，不能在整頭牛上忘掉自己的見解，只是解剖皮肉直到碰到骨頭有什麼區別呢？這難道能說是巧妙地得到了牛的道理嗎？二、用比喻來顯現。
譬如有一個人，在他的衣服中（五陰（skandha）覆蓋），繫著如意寶珠（cintamani，圓滿光明的覺性），卻不自覺知（因為無明（avidya）不了達），到處奔波，向他人乞討食物（在五道（gati）中流浪，輪迴不息），雖然確實貧窮，但寶珠從未丟失（雖然在生死中流轉，覺性常在），忽然有一位智者指示他寶珠（佛陀（Buddha）為他開示）。
【English Translation】 English version: Within the three realms, the deluded mind naturally ceases. Therefore, the Awakening of Faith says: 'All sentient beings are not called enlightened because from the beginning, thoughts have been continuously arising without ever being separated from them.' Hence, it speaks of beginningless ignorance (avidya). It also says: 'Because of being apart from subtle thoughts, it is called ultimate enlightenment.' Thoughts are discriminations. Because a single thought does not arise, it is called Buddha, which is this meaning. Second, revealing one's own true essence.
Cessation is Bodhi (enlightenment). The supreme, pure, and bright mind inherently pervades the Dharma realm. It is not obtained from others. Why rely on diligent effort and clinging to cultivation and realization? When discrimination does not arise, the past and future are cut off, hence it is called cessation. Bodhi is called enlightenment. The Awakening of Faith says: 'The meaning of enlightenment is that the mind-essence is apart from thoughts. The aspect of being apart from thoughts is equal to the space of the void, all-pervading. The Dharma realm is of one aspect, which is the Tathagata's (Buddha's) equal Dharma-body (Dharmakaya). Based on this Dharma-body, it is called original enlightenment.' Therefore, it says the supreme, pure, and bright mind inherently pervades the Dharma realm and is not obtained from others. Since it says it is not obtained from others, it reveals that it does not depend on external conditions; it is originally self-enlightened. Diligently cultivating and realizing is originally to cease discrimination, only to reveal enlightenment. Now that discrimination has ceased, the enlightened nature naturally appears, so why rely on it? However, it does not mean not cultivating at all and just sitting blankly. If delusions are still present and one thinks that is enlightenment, that is a great mistake. 'Ken-k'ing' refers to the fine flesh beside the bones. Zhuangzi said, '(A skilled butcher) cuts through the gaps between the joints, let alone the large bones?' If one clings to the idea that delusion has substance and cannot realize that delusion is emptiness, the four marks (of existence) are equal, and everything is only enlightenment, and thinks that one must exhaust ignorance from coarse to fine to reach wonderful enlightenment, what is the difference from a butcher who cannot move his knife freely in the gaps of the ox's joints, cannot forget his views of the whole ox, and only dissects the skin and flesh until he touches the bones? Can this be called skillfully obtaining the principle of the ox? Second, using a metaphor to reveal.
For example, a person has a wish-fulfilling jewel (cintamani, the perfect and bright enlightened nature) tied in his clothes (covered by the five skandhas), but he is not aware of it (because of ignorance (avidya)), and he runs around begging for food in other places (wandering in the five paths (gati), endlessly transmigrating). Although he is truly poor, the jewel has never been lost (although he transmigrates in samsara, the enlightened nature is always present). Suddenly, a wise person points out the jewel to him (the Buddha (Buddha) reveals it to him).
所愿從心致大饒富 大用現前。
方悟神珠非從外得 始覺合時。本不曾動。今無始靜也。法華中亦有此喻。彼約結緣。此約本有。意不同耳。
首楞嚴義疏注經卷第四(之一)
首楞嚴義疏注經卷第四(之二)
長水沙門子璇集
二釋慶喜難緣起二。一伸疑四。一敘所聞。
即時阿難。在大眾中。頂禮佛足。起立白佛。世尊現說。殺盜淫業三緣斷故三因不生。心中達多狂性自歇。歇即菩提。不從人得 如文 二正生難。
斯則因緣皎然明白。云何如來頓棄因緣。我從因緣心得開悟 由無三緣方盡三因。因緣俱滅。菩提始顯。故云皎然明白。小乘開悟皆由因緣。故引昔悟以並今說成此難也 三引他例。
世尊。此義何獨我等年少有學聲聞。今此會中大目揵連及舍利弗須菩提等。從老梵志。聞佛因緣。發心開悟。得成無漏 老梵志者。並是年長。從外道來。聞佛因緣。翻邪入正。得成無學也 四結同邪。
今說菩提不從因緣。則王舍城拘舍梨等所說自然成第一義。唯垂大悲。開發迷悶 因緣自然依假建立。菩提真性眾相都亡。恐相濫失。故此再疑。以洗物情 二答釋二。一正破疑情二。一推破三。一標質所疑。
佛告阿難。即如城中演若達多。
【現代漢語翻譯】 現代漢語譯本 願望能夠從心所欲地實現，獲得極大的富足，偉大的作用就在眼前顯現。
這才明白神珠並非從外求得，才開始覺悟一切都恰逢其時。本來就不曾動搖過，如今也沒有開始靜止。 《法華經》中也有類似的譬喻，但那裡是關於結緣，這裡是關於本自具有，意義有所不同。
《首楞嚴義疏注經》卷第四(之一)
《首楞嚴義疏注經》卷第四(之二)
長水沙門子璇集
二、解釋慶喜（Ananda） 提出的關於緣起的疑問，分為兩部分。一、提出疑問，分為四個小部分。一、敘述所聽聞的。
當時阿難（Ananda）在大眾之中，頂禮佛足，起身稟告佛陀：『世尊現在說，斷除殺、盜、淫三種惡業的因緣，三種惡因就不會產生。心中演若達多（Yajnadatta）的狂性自然止息，止息就是菩提（Bodhi），不是從他人那裡得到的。』（如經文所說）二、正式提出疑問。
這樣看來，因緣的道理清清楚楚、明明白白。為什麼如來您現在突然捨棄因緣呢？我就是從因緣中得到心得開悟的。（因為沒有殺盜淫）才能夠斷盡三種惡因，因緣都滅盡，菩提（Bodhi）才開始顯現。所以說清清楚楚、明明白白。小乘的開悟都是由於因緣，所以引用過去的開悟來與現在的說法相對比，從而構成這個疑問。三、引用其他例子。
世尊，這個道理難道只有我們這些年輕的、還在學習的聲聞（Sravaka）才這樣認為嗎？現在這個法會中的大目揵連（Mahamaudgalyayana）以及舍利弗（Sariputra）、須菩提（Subhuti）等人，都是從年老的婆羅門（Brahmin）那裡，聽聞佛陀講說因緣，才發心開悟，得以成就無漏果位的。（老梵志）都是年紀很大，從外道而來，聽聞佛陀講說因緣，捨棄邪見而歸於正道，得以成就無學果位。四、總結並認同邪見。
現在您說菩提（Bodhi）不是從因緣中產生的，那麼王舍城（Rajagrha）的拘舍梨（Kausali）等人所說的自然而成第一義諦了。唯愿您垂憐大悲，開導我們這些迷惑不解的人。』因緣和自然都依賴於虛假的建立，菩提（Bodhi）的真性是眾相都消失的。恐怕會混淆而失去真義，所以再次提出疑問，以洗清眾人的疑惑。二、回答並解釋疑問，分為兩部分。一、直接破除疑問，分為三個小部分。一、標明所懷疑的內容。
佛陀告訴阿難（Ananda）：『就拿城中的演若達多（Yajnadatta）來說。』
【English Translation】 English version May my wishes be fulfilled as desired, attaining great abundance, with great function manifesting before me.
Only then do I realize that the divine pearl is not obtained from the outside, and only then do I begin to awaken that everything is just in time. Originally, it never moved, and now it has no beginning of stillness. There is a similar metaphor in the Lotus Sutra. That one is about forming connections, while this one is about inherent existence; the meanings are different.
Shoulengyan Yishu Zhu Jing (Commentary on the Surangama Sutra, with Subcommentary) Volume 4 (Part 1)
Shoulengyan Yishu Zhu Jing (Commentary on the Surangama Sutra, with Subcommentary) Volume 4 (Part 2)
Compiled by Shramana Zixuan of Changshui
- Explaining Ananda's (Qingxi) doubt about dependent origination, in two parts. 1. Raising the doubt, in four sub-parts. 1. Narrating what was heard.
At that time, Ananda (Ananda), in the assembly, prostrated at the Buddha's feet, stood up, and said to the Buddha: 'World Honored One, you have now said that because the three causes of killing, stealing, and sexual misconduct are severed, the three causes do not arise. The madness of Yajnadatta (Yajnadatta) in the mind naturally ceases; cessation is Bodhi (Bodhi), not obtained from others.' (As the text says) 2. Formally raising the doubt.
In this way, the principle of cause and condition is clear and obvious. Why does the Thus Come One suddenly abandon cause and condition? I attained enlightenment from cause and condition. (Because there are no three causes of killing, stealing, and sexual misconduct) the three causes can be exhausted, and when causes and conditions are extinguished, Bodhi (Bodhi) begins to manifest. Therefore, it is said to be clear and obvious. The enlightenment of the Hinayana is all due to cause and condition, so the past enlightenment is cited to compare with the present teaching, thereby forming this doubt. 3. Citing other examples.
World Honored One, is this principle only held by us young Sravakas (Sravaka) who are still learning? Now, in this assembly, Mahāmaudgalyāyana (Mahamaudgalyayana), Sariputra (Sariputra), Subhuti (Subhuti), and others, all heard the Buddha speak of cause and condition from elderly Brahmins (Brahmin), and then resolved to attain enlightenment, thereby achieving the state of non-outflow. (The elderly Brahmins) were all old, came from external paths, heard the Buddha speak of cause and condition, abandoned wrong views and entered the right path, thereby achieving the state of no-more-learning. 4. Concluding and agreeing with wrong views.
Now you say that Bodhi (Bodhi) does not arise from cause and condition, then the naturalness spoken of by Kausali (Kausali) and others in Rajagrha (Rajagrha) becomes the supreme meaning. May you have great compassion and enlighten us who are confused.' Cause and condition and naturalness both rely on false establishment, the true nature of Bodhi (Bodhi) is the disappearance of all characteristics. Fearing that they will be confused and the true meaning lost, this doubt is raised again to clear away the doubts of the people. 2. Answering and explaining the doubt, in two parts. 1. Directly refuting the doubt, in three sub-parts. 1. Stating the content of the doubt.
The Buddha told Ananda (Ananda): 'Take Yajnadatta (Yajnadatta) in the city as an example.'
狂性因緣若得滅除。則不狂性自然而出。因緣自然理窮於是 若狂性因緣得除。不狂自然而出。所計不出斯意。故云理窮於是 二就疑互五破二。一雙破因緣自然二。一以因緣破自然。
阿難。演若達多頭本自然。本自其然。無然非自。何因緣故怖頭狂走 初二句牒。本自下二句定。自本也。然是也。頭本如是。無有如是之頭不是于本。故云無然非自。何因下破。可知 二以自然破因緣。
若自然頭因緣故狂。何不自然因緣故失。本頭不失。狂怖妄出。曾無變易。何藉因緣 初二句牒。次二句破。若自然頭由因緣故得成狂走。亦應自然不失由因緣故而失其頭。本頭下四句結也。今既本頭無失。狂自妄出。狂之與頭了不相觸。何曾變改。而假因緣 二單破轉計自然。
本狂自然。本有狂怖。未狂之際狂何所潛。不狂自然。頭本無妄。何為狂走 若汝執言。既非因緣即屬自然狂亦自然不狂亦自然者。初破狂自然。初一句牒。次一句定。未狂下二句破。如文。不狂下破不狂自然。初句牒。頭本下破。此顯一真之體尚無真妄之異豈立因緣自然。斯則亦顯妄無因也 三結歸悟旨。
若悟本頭識知狂走。因緣自然。俱無戲論。是故我言。三緣斷故即菩提心 本真不動。妄自強生。說誰因緣及自然性。若知
【現代漢語翻譯】 現代漢語譯本： 如果狂性的因緣能夠滅除，那麼不狂的本性自然就會顯現出來。因緣和自然這兩種理論的道理，到這裡就徹底講清楚了。如果狂性的因緣得以去除，不狂的本性自然顯現，所說的道理沒有超出這個意思，所以說『理窮於是』。 下面第二部分，針對疑問互相用五種方式破斥兩種觀點，一是雙重破斥因緣和自然兩種觀點，分為兩個小部分。第一小部分，用因緣來破斥自然。 阿難（Ananda，佛陀的十大弟子之一）。演若達多（Yuanruodaduo，人名，以錯認鏡中頭為自己的頭而發狂）的頭本來就是自然存在的，本來就是那樣，沒有不是它自身就那樣的。因為什麼因緣而恐懼自己的頭而發狂奔走呢？』 前兩句是重複提問，『本自』下面兩句是確定。『自』就是『本』，『然』就是『是』。頭本來就是這樣，沒有哪個像這樣的頭不是從本來就有的，所以說『無然非自』。『何因下』是破斥，意思很明顯。 第二小部分，用自然來破斥因緣。 『如果自然的頭是因為因緣的緣故而發狂，為什麼不自然的頭不因為因緣的緣故而丟失呢？本來的頭沒有丟失，狂亂的恐懼是虛妄產生的，從來沒有改變或減少，又何必藉助因緣呢？』 前兩句是重複提問，接下來兩句是破斥。如果自然的頭是因為因緣的緣故才變成狂亂奔走，也應該自然的頭不丟失是因為因緣的緣故。『本頭下』四句是總結。現在既然本來的頭沒有丟失，狂亂是自己虛妄產生的，狂亂和頭本來就沒有關係，何曾改變或減少，又何必藉助因緣呢？ 二是單獨破斥轉而計較自然。 『本來就是狂亂的，是自然而然的，本來就有狂亂的恐懼。在沒有發狂的時候，狂亂潛藏在哪裡呢？不狂亂也是自然而然的，頭本來就沒有虛妄，為什麼要狂亂奔走呢？』 如果你執著地說，既然不是因緣，那就是屬於自然，狂亂也是自然，不狂亂也是自然。首先破斥狂亂是自然。第一句是重複提問，第二句是確定。『未狂下』兩句是破斥，如原文所說。『不狂下』是破斥不狂亂是自然。第一句是重複提問，『頭本下』是破斥。這顯示了一真如的本體尚且沒有真和妄的區別，哪裡能建立因緣和自然呢？這也就顯示了虛妄是沒有原因的。 三是總結歸於領悟宗旨。 『如果領悟到本來的頭，認識到狂亂奔走，因緣和自然，都是沒有意義的戲論。所以我說，三種因緣斷絕的緣故，就是菩提心（Bodhi-citta，覺悟之心）。』 本真是不動搖的，虛妄自己強行產生，說誰的因緣和自然之性呢？如果知道
【English Translation】 English version: If the causal conditions of madness can be eliminated, then the non-mad nature will naturally emerge. The principles of causality and nature are thoroughly explained here. If the causal conditions of madness are removed, the non-mad nature will naturally appear. The reasoning does not go beyond this meaning, hence the saying 'the principle is exhausted here'. Below, in the second part, five methods are used to mutually refute the two views, first, a double refutation of the views of causality and nature, divided into two sub-parts. The first sub-part uses causality to refute nature. Ananda (Ananda, one of the ten major disciples of the Buddha). Yuanruodaduo's (Yuanruodaduo, a person's name, who went mad by mistaking the head in the mirror for his own) head was originally natural, originally as it is, with nothing not being itself. For what causal reason did he fear his head and run madly?' The first two sentences are a repetition of the question, and the two sentences below 'originally' are a confirmation. 'Self' is 'original', 'is' is 'yes'. The head is originally like this, and there is no head like this that is not from the original, so it is said 'nothing not being itself'. 'What cause below' is a refutation, the meaning is clear. The second sub-part uses nature to refute causality. 'If the natural head becomes mad because of causality, why does the unnatural head not lose itself because of causality? The original head is not lost, the madness and fear are falsely produced, never changing or diminishing, so why rely on causality?' The first two sentences are a repetition of the question, and the next two sentences are a refutation. If the natural head becomes mad and runs away because of causality, then the natural head should not be lost because of causality. The four sentences below 'original head' are a summary. Now that the original head is not lost, the madness is falsely produced by itself, the madness and the head have no relation, never changing or diminishing, so why rely on causality? Second, a separate refutation of turning to nature. 'Originally mad, it is natural, originally there is mad fear. Where is the madness hidden when it is not mad? Not being mad is also natural, the head originally has no falsehood, why run madly?' If you insist that since it is not causality, it belongs to nature, madness is also natural, and not being mad is also natural. First refute that madness is natural. The first sentence is a repetition of the question, the second sentence is a confirmation. The two sentences below 'not mad' are a refutation, as the original text says. 'Not mad below' is a refutation of not being mad as natural. The first sentence is a repetition of the question, 'head originally below' is a refutation. This shows that the essence of the one true suchness does not even have the distinction between truth and falsehood, so where can causality and nature be established? This also shows that falsehood has no cause. Third, summarize and return to the understanding of the purpose. 'If you understand the original head and recognize the mad running, causality and nature are all meaningless play. Therefore, I say that the reason why the three causal conditions are cut off is the Bodhi-citta (Bodhi-citta, the mind of enlightenment).' The original truth is unmoving, falsehood forcibly arises, who's causality and nature are we talking about? If you know
因緣自然俱是戲論。分別自亡真覺自顯。斯則正是我說三緣斷故即菩提也 二結示三。一俱盡滅生顯無功用。
菩提心生。生滅心滅。此但生滅。滅生俱盡無功用道 若有執言真心可得分別可亡。斯則菩提心生生滅心滅。但是生滅。無菩提生無生滅滅。方無功用。如圓覺云。有照有覺俱名障礙。是故菩薩常覺不住。照與照者同時寂滅。此顯地上證無生理得無功用也 二縱立自然寄顯生滅二。一縱立正顯。
若有自然。如是則明自然心生生滅心滅。此亦生滅無生滅者名為自然 設若我教。有自然者。豈存生滅名為自然。今汝所明自然心生生滅心滅。此亦生滅。何名自然。夫自然者必無生滅。故云無生滅者名為自然 二舉況重明。
猶如世間諸相雜和成一體者名和合性。非和合者稱本然性 舉淺況深也。世間人說生滅和合名和合性。非和合者則無生滅方名自然。豈況我教。有生滅者卻名自然。古人於此不言縱立。認真自然。斯則不唯增戲論心。反令圓文成外道教。焉敢聞命 三雙非二離正示忘情。
本然非然。和合非合。合然俱離。離合俱非。此句方名無戲論法 本然自然也。和合因緣也。二皆不立。故云俱離。此離亦離。故云俱非。此文語略。具足應云離合離然之離亦復俱非也。藥病齊遣。空
【現代漢語翻譯】 現代漢語譯本 因緣和自然都是戲論。分別之心消失，真正的覺悟自然顯現。這正是我說斷絕三種緣故（三緣：因緣、自然、和合）即是菩提的含義。二、總結並揭示三種緣故。一、一切都滅盡，無為的功用顯現。
菩提心生起，生滅心滅除。這只是生滅的現象。生滅都滅盡，才是無功用的道。如果有人執著地說真心可以獲得，分別心可以滅除，那麼菩提心生起，生滅心滅除，這仍然只是生滅的現象。沒有菩提的生起，也沒有生滅的滅除，才能達到無功用的境界。如同《圓覺經》所說：『有照、有覺都叫做障礙。』所以菩薩常覺而不執著，能照之智與所照之境同時寂滅。這顯示地上菩薩證得無生之理，得到無功用的境界。二、假設成立自然，寄託顯示生滅。一、假設成立，正面顯示。
如果存在自然，那麼就說明自然心生起，生滅心滅除。這仍然是生滅的現象，沒有生滅的才叫做自然。假設我教導說存在自然，難道還存在生滅的現象叫做自然嗎？現在你所說的自然心生起，生滅心滅除，這仍然是生滅的現象，怎麼能叫做自然呢？所謂的自然必定沒有生滅。所以說沒有生滅的才叫做自然。二、舉例說明，再次闡明。
就像世間各種現象混合在一起成為一個整體，叫做和合性。不是和合的，就稱為本然性。這是用淺顯的例子比喻深奧的道理。世間人說生滅和合叫做和合性。不是和合的，就沒有生滅，才叫做自然。難道我的教義中，有生滅的卻叫做自然嗎？古人在這裡不談假設成立，認真地對待自然，那麼不僅會增加戲論之心，反而會使圓滿的教義變成外道之說。怎麼敢聽從這種說法呢？三、雙重否定，二者都離開，正面揭示忘情。
本然不是本然，和合不是和合，和合與本然都離開，離開與不離開都不是。這句話才叫做沒有戲論的法。本然就是自然。和合就是因緣。二者都不成立，所以說都離開。這種離開也要離開，所以說都不是。這段文字簡略，完整地說應該是：『離開和合、離開本然的離開，也都是不成立的。』藥和病一起去除，空。
【English Translation】 English version 'Cause and condition' (yin yuan) and 'nature' (ziran) are both playful fabrications. When discrimination ceases, true enlightenment naturally manifests. This is precisely what I mean when I say that severing the three conditions (san yuan: cause and condition, nature, and combination) is Bodhi. Second, concluding and revealing the three conditions. First, all are extinguished, revealing the non-active function.
When the Bodhi mind arises, the mind of arising and ceasing ceases. This is merely the phenomenon of arising and ceasing. Only when both arising and ceasing are extinguished is there a path of non-action. If someone clings to the idea that the true mind can be attained and discrimination can be eliminated, then the Bodhi mind arises and the mind of arising and ceasing ceases, but this is still just the phenomenon of arising and ceasing. Without the arising of Bodhi and the ceasing of arising and ceasing, one cannot reach the state of non-action. As the Yuanjue Sutra says: 'Having illumination and having awareness are both called obstacles.' Therefore, Bodhisattvas are constantly aware but do not cling, and the wisdom that illuminates and the object that is illuminated are both simultaneously extinguished. This shows that Bodhisattvas on the ground attain the principle of non-arising and obtain the state of non-action. Second, hypothetically establishing nature, entrusting and revealing arising and ceasing. First, hypothetically establishing, positively revealing.
If there is nature, then it explains that the natural mind arises and the mind of arising and ceasing ceases. This is still the phenomenon of arising and ceasing; that which has no arising and ceasing is called nature. Suppose I teach that there is nature, would there still be the phenomenon of arising and ceasing called nature? Now you say that the natural mind arises and the mind of arising and ceasing ceases, but this is still the phenomenon of arising and ceasing, so how can it be called nature? What is called nature must be without arising and ceasing. Therefore, it is said that that which has no arising and ceasing is called nature. Second, giving an example to illustrate, clarifying again.
It is like in the world, various phenomena mixed together to form a whole are called the nature of combination (hehexing). That which is not combined is called the original nature (benranxing). This is using a shallow example to illustrate a profound principle. Worldly people say that arising and ceasing combined is called the nature of combination. That which is not combined has no arising and ceasing and is called nature. How can it be that in my teachings, that which has arising and ceasing is called nature? The ancients did not talk about hypothetical establishment here, but seriously treated nature, then not only would it increase the mind of playful fabrication, but it would also turn the perfect teachings into heretical doctrines. How dare I listen to such a statement? Third, double negation, both are left behind, positively revealing the forgetting of emotions.
Original nature is not original nature, combination is not combination, combination and original nature are both left behind, leaving and not leaving are both not. This sentence is called the Dharma without playful fabrication. Original nature is nature. Combination is cause and condition. Neither is established, so it is said that both are left behind. This leaving must also be left behind, so it is said that both are not. This text is brief, and it should be said in full: 'The leaving of leaving combination and leaving original nature is also not established.' Medicine and disease are removed together, emptiness.
病亦空。圓覺亦云。遠離為幻亦復遠離。離遠離幻亦復遠離。斯則言語道斷心行處滅。方無戲論耳 二廣斥執見五。一斥成戲論。
菩提涅槃尚在遙遠。非汝歷劫辛勤修證。雖復憶持十方如來十二部經清凈妙理如恒河沙。只益戲論 若執因緣自然取佛果者。雖經劫數勤苦修習。終莫能及。故云尚在遙遠。憶持妙理。分別不亡繫念相續。但滋生死。不能無心忘照反聞聞性。于無了知不辨真實。故圓覺云。種種取捨皆是輪迴。未出輪迴而辨圓覺。彼圓覺性即同流轉。若免輪迴無有是處。故云只益戲論 二引事驗知。
汝雖談說因緣自然決定明瞭人間稱汝多聞第一。以此積劫多聞熏習。不能免離摩登伽難。何須待我佛頂神咒。摩登伽心淫火頓歇得阿那含。於我法中成精進林。愛河干枯。令汝解脫 佛果菩提。若以因緣自然而可取者。汝於此義甚得明瞭。何不免難而速證耶。何假我咒方解脫耶。應知理觀兼修定慧雙運。豈但辨義說文而已哉。問阿難尚在初果。登伽何以卻證第三。答一約權實。阿難示跡。現多聞無功。故在初果。登伽實人。顯咒力功大。速證第三。二約根行。阿難圓頓根發。前文悟解。或入信住。登伽小機。雖得第三。望圓信住霄壤有異 三結勸真修。
是故阿難。汝雖歷劫憶持如來秘密妙
【現代漢語翻譯】 現代漢語譯本：病也是空性的。圓覺經也說：『遠離幻象，也要遠離這種遠離。離開這種遠離幻象的念頭，也要遠離。』這樣才能達到言語無法表達，心念無法到達的境界，才能沒有虛妄的爭論。二、廣泛駁斥執著見解的五種情況。一、駁斥成為虛妄的爭論。 菩提（覺悟）和涅槃（寂滅）還很遙遠，不是你經歷漫長的時間辛勤修行就能證得的。即使你憶持十方如來所說的十二部經中清凈微妙的道理，數量多如恒河沙，也只是增加虛妄的爭論。如果執著于因緣和自然就能取得佛果，即使經過無數劫的勤苦修習，最終也不能達到。所以說還很遙遠。憶持微妙的道理，分別心不消失，繫念相續不斷，只會增長生死輪迴。不能做到無心忘照，反過來聽聞能聽的自性，對於沒有了知的境界不能辨別真實。所以圓覺經說：『種種取捨都是輪迴。』沒有脫離輪迴卻要辨別圓覺，那麼他所說的圓覺自性就和流轉的生死沒有區別。如果想要免除輪迴是沒有這種道理的。所以說只是增加虛妄的爭論。二、引用事例來驗證。 你雖然談說因緣和自然，決定明瞭，人間稱你為多聞第一。但是憑藉這種積累了無數劫的多聞熏習，也不能免除摩登伽女的災難。何必等待我的佛頂神咒呢？摩登伽女的淫慾之火立刻熄滅，證得阿那含果（三果）。在我的佛法中成為精進的樹林，愛慾之河干枯，使你得到解脫。佛果菩提，如果憑藉因緣和自然就可以取得，你對於這個道理非常明瞭，為什麼不能免除災難而快速證果呢？何必藉助我的神咒才能解脫呢？應該知道，要理觀和修行並重，定和慧雙管齊下，豈止是辨別文義而已呢？有人問：阿難（佛陀的弟子）還在初果的階段，摩登伽女為什麼卻證得三果呢？回答：一是從權巧和真實的層面來說，阿難是示現多聞沒有功效，所以在初果的階段。摩登伽女是真實的人物，顯示咒力的功效很大，所以快速證得三果。二是從根基和修行的層面來說，阿難是圓頓根基，前面的經文已經有所悟解，或許已經進入信住的階段。摩登伽女是小乘根基，雖然證得三果，但是和圓教信住的菩薩相比，有天壤之別。三、總結並勸勉真正修行。 所以阿難，你雖然經歷無數劫憶持如來秘密微妙的教誨
【English Translation】 English version: Sickness is also emptiness. The Yuanjue Sutra also says: 'To be far away from illusion is also to be far away from that being far away. To be far away from being far away from illusion is also to be far away.' This is when words are cut off and the mind's activity ceases, and then there are no frivolous debates. 2. Five ways to broadly refute clinging to views. 1. Refuting becoming frivolous debates. Bodhi (enlightenment) and Nirvana (extinction) are still far away, not something you can attain through diligent cultivation over countless eons. Even if you remember and uphold the pure and wonderful principles of the twelve divisions of scriptures spoken by the Tathagatas of the ten directions, as numerous as the sands of the Ganges, it only increases frivolous debates. If one clings to the idea that one can attain Buddhahood through conditions and nature, even after countless eons of diligent practice, one will ultimately not be able to reach it. Therefore, it is said to be still far away. Remembering and upholding wonderful principles, the discriminating mind does not disappear, and continuous thoughts persist, only increasing the cycle of birth and death. One cannot forget the illumination of the mind, turn back to hear the hearing-nature, and cannot discern the truth in the realm of unknowing. Therefore, the Yuanjue Sutra says: 'All kinds of taking and rejecting are all cycles of rebirth.' To discern Yuanjue without escaping the cycle of rebirth, then that Yuanjue-nature is the same as the flowing cycle. If one wants to avoid the cycle of rebirth, there is no such principle. Therefore, it is said to only increase frivolous debates. 2. Citing examples to verify. Although you speak of conditions and nature, and are clearly decisive, people in the world call you the most learned. However, with this accumulated learning from countless eons, you cannot avoid the difficulty of Matanggi. Why wait for my Buddha's Crown Mantra? Matanggi's fire of lust immediately ceased, and she attained Anagamin (the third fruit). In my Dharma, she became a forest of diligence, the river of love dried up, and she was liberated. If the fruit of Buddhahood, Bodhi, could be attained through conditions and nature, you would be very clear about this principle. Why can't you avoid the difficulty and quickly attain the fruit? Why do you need my mantra to be liberated? It should be known that theoretical understanding and practice should be equally emphasized, and concentration and wisdom should be cultivated together. It is not just about distinguishing the meaning of words. Someone asks: Ananda (Buddha's disciple) is still in the stage of the first fruit, why did Matanggi attain the third fruit? Answer: First, from the perspective of skillful means and reality, Ananda is showing that much learning is ineffective, so he is in the stage of the first fruit. Matanggi is a real person, showing that the power of the mantra is great, so she quickly attained the third fruit. Second, from the perspective of root and practice, Ananda has the root of sudden enlightenment, and has already understood in the previous text, perhaps entering the stage of faith and dwelling. Matanggi has the root of the Small Vehicle, although she attained the third fruit, but compared to the Bodhisattvas of faith and dwelling in the Perfect Teaching, there is a world of difference. 3. Concluding and exhorting true practice. Therefore, Ananda, although you have remembered the secret and wonderful teachings of the Tathagata for countless eons
嚴。不如一日修無漏業遠離世間憎愛二苦 多聞無功。豈如定力。首楞嚴王名無漏業。得此定者。一切諸法皆如幻事。豈復能生憎愛二苦 四舉他為證。
如摩登伽。宿為淫女。由神咒力消其愛慾。法中今名性比丘尼。與羅睺母耶輸陀羅。同悟宿因。知歷世因貪愛為苦。一念熏修無漏善故。或得出纏。或蒙授記 過去為婆羅門女。名為本性。今從昔號名性比丘尼。耶輸陀羅雲華色。出纏登伽也。授記耶輸也 五責隨塵境。
如何自欺。尚留觀聽 彼尚女人。一修無漏便獲聖果。如何汝今厭離小乘志求大道。而以世間因緣自然戲論名相而自纏繞。隨逐根塵為境所礙不能超越。故云尚留觀聽上來破執破疑顯如來藏。約信解真正為真修之本。答最初方便竟。次下約依解修行成就止觀。為入理之方便。既能信解如來藏體周遍十方本性清凈絕名離相。我等云何修諸方便與此相應。故此第二明修行方便。文二。一阿難領悟祈修四。一嘆佛悲深二。一經家總敘。
阿難及諸大眾。聞佛示誨疑惑消除。心悟實相。身意輕安。得未曾有。重複悲淚。頂禮佛足。長跪合掌 因緣自然前已廣破。今復重釋纖疑不掛。故云疑惑銷除。心悟實相者。實相無相遠離戲論。今離戲論即悟實相。重複悲淚者。喜悟藏心故。恨無行法故
【現代漢語翻譯】 現代漢語譯本：與其一日研究繁瑣的學問，不如一日修行無漏之業，遠離世間的憎恨和愛戀這兩種痛苦。博學多聞沒有實際功效，哪裡比得上定力？首楞嚴王（一種三昧的名稱）名為無漏業，得到這種禪定的人，會覺得一切諸法都如幻象一般，又怎麼會產生憎恨和愛戀這兩種痛苦呢？這是第四點，引用他人的例子來作為證明。
例如摩登伽（一個女子名），前世是**，因為神咒的力量消除了她的愛慾。在佛法中，現在被稱為性比丘尼（一位比丘尼的名字）。她與羅睺羅（佛陀的兒子）的母親耶輸陀羅（佛陀的妻子），一同領悟了前世的因緣，知道過去世因為貪愛而受苦。因為一念之間熏修無漏的善業，所以或者得以解脫纏縛，或者蒙受佛陀的授記。過去她曾是婆羅門（印度教的一個種姓）的女子，名字叫做本性，現在沿用以前的名字，叫做性比丘尼。耶輸陀羅如同雲華色一樣美好，出纏的是登伽，受到授記的是耶輸陀羅。這是第五點，責備沉溺於塵境。
為什麼還要自欺欺人，仍然留戀于觀看和聽聞呢？摩登伽尚且是女人，一旦修行無漏之業，便能獲得聖果。為什麼你們現在厭離小乘，立志追求大道，卻用世間的因緣、自然、戲論、名相等來纏繞自己，追逐六根和六塵，被外境所阻礙而不能超越呢？所以說仍然留戀于觀看和聽聞。以上是破除執著、破除疑惑，彰顯如來藏（佛性）的道理，強調以信解真正為真修的根本。回答最初的方便法門完畢。接下來，根據理解修行成就止觀，作為進入真理的方便。既然能夠信解如來藏的本體周遍十方，本性清凈，超越名相，那麼我們應該如何修行各種方便法門才能與此相應呢？所以這第二部分說明修行的方便法門。分為兩部分。一是阿難領悟祈求修習，分為四個小部分。一是讚歎佛陀的慈悲深切。二是經文的概括敘述。
阿難（佛陀的弟子）和所有的大眾，聽了佛陀的開示教誨，疑惑都消除了，心中領悟了實相（真理），身心感到輕鬆安寧，得到了前所未有的體驗，再次悲傷地流下眼淚，頂禮佛陀的雙足，長跪合掌。因緣和自然的說法，前面已經廣泛地破斥過了，現在再次解釋，細微的疑惑也不再存在，所以說疑惑都消除了。心中領悟了實相，實相是無相的，遠離戲論的，現在遠離戲論就領悟了實相。再次悲傷地流下眼淚，是因為喜悅領悟瞭如來藏心，又遺憾沒有修行的法門。
【English Translation】 English version: Rather than spending a day studying voluminous and complex doctrines, it is better to spend a day cultivating the karma of non-outflow, staying away from the two sufferings of hatred and love in the world. Extensive learning has no practical effect; how can it compare to the power of Samadhi? Shurangama King (a name for a type of Samadhi) is called the karma of non-outflow. Those who attain this Samadhi will feel that all Dharmas are like illusions; how can they give rise to the two sufferings of hatred and love? This is the fourth point, citing the examples of others as proof.
For example, Matangini (a woman's name) was formerly a **. Because of the power of a divine mantra, her desires were eliminated. In the Dharma, she is now called Bhikkhuni Nature (a Bhikkhuni's name). She and Rahula's (Buddha's son) mother, Yashodhara (Buddha's wife), together realized the causes and conditions of their past lives, knowing that they suffered in past lives because of greed and love. Because of cultivating the karma of non-outflow with a single thought, they were either liberated from entanglement or received predictions from the Buddha. In the past, she was a Brahmin (a caste in Hinduism) woman named Original Nature. Now, she continues to use her former name and is called Bhikkhuni Nature. Yashodhara is as beautiful as cloud flower color. Dengjia was liberated from entanglement, and Yashodhara received the prediction. This is the fifth point, rebuking those who indulge in the realm of dust.
Why do you still deceive yourselves, still lingering on watching and listening? Matangini was just a woman, but once she cultivated the karma of non-outflow, she attained the holy fruit. Why do you now despise the Small Vehicle, aspire to the Great Path, but use worldly causes and conditions, naturalness, playfulness, names, and appearances to entangle yourselves, chasing after the six roots and six dusts, obstructed by external realms and unable to transcend? Therefore, it is said that you still linger on watching and listening. The above is to break through attachments, break through doubts, and reveal the principle of the Tathagatagarbha (Buddha-nature), emphasizing that taking faith and understanding as the foundation of true cultivation is the root. The answer to the initial expedient methods is complete. Next, based on understanding, cultivate and achieve cessation and contemplation as a convenient means to enter the truth. Since we can believe and understand that the essence of the Tathagatagarbha pervades the ten directions, its original nature is pure, transcending names and appearances, then how should we cultivate various expedient methods to be in accordance with this? Therefore, this second part explains the expedient methods of cultivation. It is divided into two parts. First, Ananda (Buddha's disciple) understands and prays for cultivation, divided into four small parts. First, praising the Buddha's deep compassion. Second, a summary of the sutra.
Ananda (Buddha's disciple) and all the assembly, having heard the Buddha's teachings, had their doubts eliminated, realized the true nature (truth) in their hearts, felt light and peaceful in body and mind, and gained an unprecedented experience. They wept with sorrow again, prostrated at the Buddha's feet, knelt with palms together. The theories of cause and condition and naturalness have been widely refuted before. Now, they are explained again, and even the slightest doubts no longer exist. Therefore, it is said that doubts have been eliminated. Realizing the true nature in the heart, the true nature is without form, far from playfulness. Now, being far from playfulness, one realizes the true nature. Weeping with sorrow again is because of the joy of realizing the Tathagatagarbha mind and the regret of not having a method of cultivation.
二阿難別嘆。
而白佛言。無上大悲清凈寶王。善開我心。能以如是種種因緣。方便提獎。引諸沉冥。出於苦海 超過一切世出世間。故云無上。佛諸功德大悲為首。故獨稱也。離垢末尼隨意出生賑給無盡。佛亦如是。故云寶王。譬喻言辭約事約理。故云種種方便。沈謂久淪生死。冥謂永覆無明。方便能開提獎能出。俱稱引導 二敘已得失二。一正敘。
世尊。我今雖承如是法音。知如來藏妙覺明心遍十方界。含育如來十方國土清凈寶嚴妙覺王剎。如來複責多聞無功不逮修習 如來藏心。量遍十方。德含一切。雖信而解。非行莫臻。故此敘之。以彰得失 二喻顯。
我今猶如旅泊之人忽蒙天王賜與華屋。雖獲大宅要因門入 天王佛也。賜與開示也。華屋藏體也。雖獲信解也。門入修行也。行能通理故云門也 三正請修路。
唯愿如來不捨大悲。示我在會諸蒙暗者捐舍小乘畢獲如來無餘涅槃本發心路。令有學者從何攝伏疇昔攀緣得陀羅尼入佛知見 捐棄畢盡也。疇昔往日也。無餘者。無明永盡二死已亡究竟之無餘也。愿示我等如來本昔因地發心入涅槃道。即真三昧也。故云本發心路。攀緣妄想無始本有。故云疇昔。如何攝斂折而伏之令得佛慧。故云入佛知見 四佇聽慈旨。
作是語已
【現代漢語翻譯】 現代漢語譯本 二、阿難再次讚歎。
於是對佛說：『無上大悲的清凈寶王（指佛陀），您善於開啟我的心智，能夠用這樣種種的因緣和方便法門來提攜引導，引領那些沉溺於生死和被無明覆蓋的眾生，脫離痛苦的海洋。』超過一切世間和出世間法，所以說是『無上』。佛陀的諸種功德以大悲為首，所以特別稱頌。如同離垢的摩尼寶珠，能隨意出生各種珍寶，救濟無盡的眾生，佛陀也是這樣，所以說是『寶王』。用譬喻的言辭，概括了事相和義理，所以說是『種種方便』。『沉』是指長久地沉淪於生死輪迴，『冥』是指永遠被無明所覆蓋。方便法門能夠開啟智慧，提攜引導能夠使眾生脫離苦海，都稱為引導。
二、敘述自己已得到的和未得到的利益。
1. 正式敘述。
『世尊，我現在雖然聽聞了這樣的法音，知道了如來藏（tathagatagarbha）妙覺明心遍佈十方世界，包含養育著如來的十方國土，以及清凈寶嚴的妙覺王剎（Buddha-field）。但是如來您又責備我們多聞而沒有實際的修行，不能達到目標。』如來藏心，其量遍佈十方，其德包含一切。雖然相信並且理解了，但沒有實際的修行就不能達到。所以在這裡敘述這些，是爲了表明自己得到的和未得到的。
2. 用比喻來顯明。
『我現在就像一個寄居在旅店的人，忽然蒙受天王（指佛陀）賜予華麗的房屋。雖然得到了大宅，但還要通過門戶才能進入。』天王指佛陀。賜予指開示。華屋指如來藏的本體。雖然獲得了信解。門入指修行。修行能夠通達真理，所以說是門。
3. 正式請求修行的道路。
『唯愿如來不捨棄大悲心，為我和在會的那些被無明遮蔽的人，指示捐舍小乘（Hinayana）而最終獲得如來無餘涅槃（nirvana）的本發心路。令那些有志於修行的人，知道從何處攝伏往昔的攀緣妄想，從而得到陀羅尼（dharani），進入佛的知見。』捐棄就是完全捨棄。疇昔就是往日。無餘，是指無明永遠斷盡，分段生死和變易生死都已經滅亡，究竟的無餘。希望指示我們如來往昔在因地發心進入涅槃的道路，也就是真正的三昧（samadhi）。所以說是本發心路。攀緣妄想是無始以來就有的，所以說是疇昔。如何攝斂折伏這些妄想，從而獲得佛的智慧，所以說是進入佛的知見。
4. 期待佛陀的慈悲指示。
說完這些話后。
【English Translation】 English version Second, Ananda praises again.
Then he said to the Buddha: 'O Supreme Greatly Compassionate Pure Jewel King (referring to the Buddha), You are skilled at opening my mind, able to use such various causes and conditions and expedient means to uplift and guide, leading those who are沉溺 (shen ni) in birth and death and covered by ignorance, out of the sea of suffering.' Surpassing all mundane and supramundane dharmas, therefore it is called 'Supreme'. Among the Buddha's various merits, great compassion is the foremost, so it is especially praised. Like a stain-free Mani jewel, which can produce various treasures at will, relieving endless beings, the Buddha is also like this, so it is called 'Jewel King'. Using metaphorical language, summarizing the phenomena and the principles, therefore it is called 'various expedient means'. '沉 (Shen)' refers to long-term沉溺 (shen ni) in the cycle of birth and death, '冥 (Ming)' refers to being forever covered by ignorance. Expedient means can open wisdom, uplifting and guiding can enable beings to escape the sea of suffering, both are called guidance.
Second, narrating the benefits one has gained and not gained.
- Formal narration.
'World Honored One, although I have now heard such Dharma sound, and know that the Tathagatagarbha (如來藏), the wondrously enlightened and bright mind, pervades the ten directions, containing and nurturing the Tathagata's lands in the ten directions, as well as the pure and jeweled wondrously enlightened Buddha-fields (妙覺王剎). But the Tathagata, You also rebuke us for having much learning but no actual practice, unable to achieve the goal.' The Tathagatagarbha mind, its measure pervades the ten directions, its virtue contains everything. Although one believes and understands, without actual practice one cannot achieve it. So here, narrating these, is to show what one has gained and not gained.
- Using metaphors to clarify.
'I am now like a person lodging in an inn, suddenly receiving a magnificent house bestowed by the Heavenly King (referring to the Buddha). Although one has obtained a great mansion, one still needs to enter through the gate.' The Heavenly King refers to the Buddha. Bestowing refers to enlightening. The magnificent house refers to the essence of the Tathagatagarbha. Although one has gained faith and understanding. Entering through the gate refers to practice. Practice can penetrate the truth, so it is called the gate.
- Formally requesting the path of practice.
'May the Tathagata not abandon great compassion, and for me and those in the assembly who are obscured by ignorance, indicate the path of abandoning the Hinayana (小乘) and ultimately obtaining the Tathagata's Nirvana (涅槃) without remainder, the original mind-awakening path. So that those who aspire to practice, know from where to subdue the clinging thoughts of the past, thereby obtaining Dharani (陀羅尼), and entering the Buddha's knowledge and vision.' Abandoning means completely abandoning. 疇昔 (chou xi) means past days. Without remainder, refers to ignorance being completely extinguished, 分段生死 (fen duan sheng si) and 變易生死 (bian yi sheng si) both having ceased, the ultimate without remainder. Hoping to indicate to us the path of the Tathagata's past mind-awakening in the causal ground, which is the true Samadhi (三昧). So it is called the original mind-awakening path. Clinging thoughts have existed since beginningless time, so it is called 疇昔 (chou xi). How to gather and subdue these thoughts, thereby obtaining the Buddha's wisdom, so it is called entering the Buddha's knowledge and vision.
- Awaiting the Buddha's compassionate instruction.
After saying these words.
。五體投地。在會一心。佇佛慈旨 如文 二如來廣陳修證二。一總告許宣二。一經家敘意。
爾時世尊。哀愍會中緣覺聲聞于菩提心未自在者。及為當來佛滅度后末法眾生髮菩提心。開無上乘妙修行路 菩提之心。具悲智愿智求佛道。務在修證。茍或不明。于菩提心名未自在 二舉義許宣。
宣示阿難及諸大眾。汝等決定發菩提心。于佛如來妙三摩提不生疲倦。應當先明發覺初心二決定義 妙三摩提首楞嚴定。即真如觀。欲修此觀先須方便。方便若成真修可冀。故以止觀二門。名為發覺初心。即最初方便也。然此二門。三世諸佛修行證道同途之法。故華嚴云。譬如有力王率土咸戴仰。止觀亦如是。一切所依賴。故此二法名為初心決定義也。一者審觀因地及與果心。起隨順行。即依真如門修止也。真如無相。向即心絕。故起信云。所言止者。謂止一切境界相。隨順奢摩他觀義故。二者審觀煩惱結解根元。起對治行。即依生滅門修觀也。生滅法相染凈不同。起智揀擇。對治令斷。故起信云。所言觀者。謂分別因緣生滅相。隨順毗缽舍那觀義故。修前方便未能相即。故名隨順。修之成就。即觀明止。即止明觀。止觀不二名為正修。即成三昧也。今是初修故名發覺 二別明二義三。一正明二義二。一因果同異門
【現代漢語翻譯】 五體投地。在會大眾一心專注，等待佛陀慈悲的旨意。如下文所述，如來廣泛闡述修證的兩個方面。首先，總的告知，然後宣講兩個方面。第一，經文敘述意圖。
當時，世尊哀憐法會中尚未能自在生起菩提心的緣覺（Pratyekabuddha，獨自覺悟者）和聲聞（Śrāvaka，通過聽聞佛法而證悟者），以及爲了未來佛陀滅度后末法時代的眾生髮起菩提心，開示通往無上乘（Anuttarayāna，最高的乘法）的微妙修行道路。菩提之心，具備悲心、智慧和願力，以求證佛道為目標，務必在於修證。如果對此不明白，就不能說在菩提心上得到了自在。第二，提出要點並允許宣講。
佛陀開示阿難（Ānanda，佛陀的十大弟子之一，以記憶力超群著稱）和所有大眾：你們要堅定地發起菩提心，對於佛陀如來的微妙三摩提（Samādhi，禪定）不要感到疲倦。應當首先明白發覺初心的兩個決定義。微妙三摩提指的是首楞嚴定（Śūraṅgama Samādhi，一種強大的禪定），也就是真如觀（Tathatā-darśana，對事物真實本性的觀察）。想要修習這種觀，首先需要方便法門。方便法門如果成就，真正的修行就可以期望。因此，以止（Śamatha，止息妄念）和觀（Vipaśyanā，觀察實相）這兩個法門，作為發覺初心，也就是最初的方便。然而，這兩個法門，是過去、現在、未來三世諸佛修行證道的共同途徑。所以《華嚴經》（Avataṃsaka Sūtra）說：『譬如強有力的國王，所有國土都敬戴仰慕他。止觀也是這樣，一切都依賴它。』因此，這兩個法門被稱為初心決定義。一是審察因地（hetu-bhūmi，行為的起因）以及果心（phala-citta，行為的結果），生起隨順的修行，也就是依真如門修止。真如沒有相狀，心念一起就與之隔絕。所以《起信論》（Awakening of Faith in the Mahāyāna）說：『所說的止，是指止息一切境界相，隨順奢摩他（Śamatha）的觀義。』二是審察煩惱結（kleśa-bandhana，煩惱的束縛）的解脫根源，生起對治的修行，也就是依生滅門修觀。生滅法相染污和清凈不同，生起智慧來選擇，用對治的方法使之斷除。所以《起信論》說：『所說的觀，是指分別因緣生滅相，隨順毗缽舍那（Vipaśyanā）的觀義。』修習前面的方便法門，還不能達到相即的境界，所以稱為隨順。修習成就，就是觀中見止，止中見觀，止觀不二稱為正修，也就是成就三昧。現在是初修，所以稱為發覺。第二，分別闡明二義的三個方面。首先，正式闡明二義的兩個方面。第一，因果同異門。
【English Translation】 Prostrating with the five limbs. The assembly focused wholeheartedly, awaiting the Buddha's compassionate decree. As stated in the text, the Thus-Come-One (Tathāgata) extensively expounds on the two aspects of cultivation and realization. First, a general announcement, then an explanation of the two aspects. First, the sutra narrates the intention.
At that time, the World-Honored One (Bhagavān) pitied the Pratyekabuddhas (those who attain enlightenment independently) and Śrāvakas (those who attain enlightenment by hearing the Dharma) in the assembly who had not yet freely generated the Bodhi-mind (the mind of enlightenment), and also for the sake of sentient beings in the Dharma-ending Age (the age after the Buddha's passing when the Dharma declines) after the Buddha's extinction, he revealed the wonderful path of cultivation for the unsurpassed vehicle (Anuttarayāna). The Bodhi-mind, possessing compassion, wisdom, and vows, aims to realize the Buddha-path and must be cultivated and realized. If this is not understood, one cannot be said to have attained freedom in the Bodhi-mind. Second, the key points are presented and permission is given to expound.
The Buddha instructed Ānanda (one of the Buddha's ten great disciples, known for his exceptional memory) and all the assembly: You must firmly generate the Bodhi-mind and not become weary of the Buddha Thus-Come-One's wonderful Samādhi (meditative absorption). You should first understand the two definitive meanings of initiating the awakening mind. The wonderful Samādhi refers to the Śūraṅgama Samādhi (a powerful meditative state), which is the contemplation of Suchness (Tathatā-darśana, the observation of the true nature of things). To cultivate this contemplation, one must first have expedient means. If the expedient means are accomplished, true cultivation can be expected. Therefore, the two gates of cessation (Śamatha, stopping wandering thoughts) and contemplation (Vipaśyanā, observing reality) are regarded as initiating the awakening mind, which is the initial expedient means. However, these two gates are the common path for Buddhas of the past, present, and future to cultivate and realize the Way. Therefore, the Avataṃsaka Sūtra (Flower Garland Sutra) says: 'Just as a powerful king is revered and admired by all the lands, so too are cessation and contemplation, upon which everything depends.' Therefore, these two methods are called the definitive meaning of initiating the mind. First, examine the causal ground (hetu-bhūmi, the cause of action) and the mind of the result (phala-citta, the result of action), and generate compliant practice, which is cultivating cessation based on the gate of Suchness. Suchness has no form, and the moment a thought arises, it is separated from it. Therefore, the Awakening of Faith in the Mahāyāna says: 'What is meant by cessation is to stop all appearances of realms, complying with the meaning of Śamatha contemplation.' Second, examine the root source of the liberation of afflictions (kleśa-bandhana, the bondage of afflictions), and generate counteractive practice, which is cultivating contemplation based on the gate of arising and ceasing. The characteristics of arising and ceasing are different in terms of defilement and purity, so generate wisdom to choose and use counteractive methods to eliminate them. Therefore, the Awakening of Faith says: 'What is meant by contemplation is to distinguish the characteristics of arising and ceasing based on conditions, complying with the meaning of Vipaśyanā contemplation.' Cultivating the preceding expedient means cannot yet achieve the state of being identical, so it is called compliant. When cultivation is accomplished, one sees cessation in contemplation, and contemplation in cessation. Cessation and contemplation being non-dual is called correct cultivation, which is the accomplishment of Samādhi. Now it is the initial cultivation, so it is called awakening. Second, the three aspects of separately explaining the two meanings. First, the two aspects of formally explaining the two meanings. First, the gate of similarity and difference between cause and effect.
三。初標義總勸。
云何初心二義決定。阿難。第一義者。汝等若欲捐舍聲聞修菩薩乘入佛知見。應當審觀因地發心與果地覺。為同爲異 既能信解果海無念絕名離相本非生滅。將契此心。須亡生滅與之相應。故上文云。我以不滅不生合如來藏。而如來藏唯妙覺明圓照法界。若異此者。即暫舉心塵勞先起。合塵背覺。豈曰正修 二約義顯非。
阿難。若於因地。以生滅心為本修因。而求佛乘不生不滅。無有是處 維摩云。無以生滅心行說實相法。尚不可以生滅說。況以生滅為因而求證耶。普賢觀云。大乘因者諸法實相。大乘果者亦諸法實相。若不以止門相應。此生滅心終無暫息。若便以此心為修行者。因果相違終無獲證。如上廣破 三正辨行相二。一料揀因門二。一舉喻總彰生滅。
以是義故。汝當照明諸器世間可作之法皆從變滅。阿難。汝觀世間可作之法。誰為不壞。然終不聞爛壞虛空。何以故。空非可作。由是始終無壞滅故 妄心如器界。所作性故。真心如虛空。理無為故。常無常性於焉可知 二就身廣辨虛妄二。一總明二。一示其濁因 則汝身中堅相為地。潤濕為水。暖觸為火。動搖為風。由此四纏。分汝湛圓妙覺明心。為視為聽為覺為察。從始入終。五疊渾濁。湛覺無生。妄成所相。所既
【現代漢語翻譯】 現代漢語譯本： 三、初標義總勸
云何初心二義決定？阿難（佛弟子名）。第一義者：汝等若欲捐舍聲聞（小乘佛教徒）修菩薩乘（大乘佛教），入佛知見（佛的智慧和見解），應當審觀因地發心（最初的發心）與果地覺（最終的覺悟），為同爲異？既能信解果海（覺悟的境界）無念絕名離相本非生滅（沒有念頭，超越名稱，脫離現象，本來就不是生滅的），將契此心（與此心相應）。須亡生滅（必須消除生滅心）與之相應。故上文云：『我以不滅不生合如來藏（清凈本性）。』而如來藏唯妙覺明圓照法界（只有微妙的覺悟光明才能圓滿照亮整個宇宙）。若異此者，即暫舉心塵勞先起（稍微動念，煩惱就先產生），合塵背覺（與塵世相合，背離覺悟），豈曰正修（這能算是正確的修行嗎）？二約義顯非。
阿難。若於因地，以生滅心為本修因，而求佛乘不生不滅，無有是處（沒有這樣的道理）。維摩（居士名）云：『無以生滅心行說實相法（不要用生滅的心去講述真實的佛法）。』尚不可以生滅說，況以生滅為因而求證耶？普賢觀（菩薩名）云：『大乘因者諸法實相（大乘的因是諸法的真實面貌），大乘果者亦諸法實相（大乘的果也是諸法的真實面貌）。』若不以止門相應（如果不能用止觀相應），此生滅心終無暫息。若便以此心為修行者，因果相違終無獲證。如上廣破。三正辨行相二。一料揀因門二。一舉喻總彰生滅。
以是義故，汝當照明諸器世間（有形物質世界）可作之法皆從變滅。阿難。汝觀世間可作之法，誰為不壞？然終不聞爛壞虛空。何以故？空非可作。由是始終無壞滅故。妄心如器界，所作性故。真心如虛空，理無為故。常無常性於焉可知。二就身廣辨虛妄二。一總明二。一示其濁因。
則汝身中堅相為地（堅硬的性質屬於地），潤濕為水（濕潤的性質屬於水），暖觸為火（溫暖的觸感屬於火），動搖為風（運動的性質屬於風）。由此四纏（四大纏繞），分汝湛圓妙覺明心（分割你清澈圓滿微妙覺悟的光明心），為視為聽為覺為察（成為看、聽、感覺、觀察的功能）。從始入終，五疊渾濁（從開始到結束，五重疊加的渾濁）。湛覺無生（清澈的覺悟本來沒有生滅），妄成所相（虛妄地形成了各種現象）。所既
【English Translation】 English version: III. Initial Explanation and General Exhortation
How can the two meanings of the initial aspiration be determined? Ananda (name of a Buddha's disciple), the first meaning is: If you wish to abandon the Sravaka (Hinayana Buddhist) path, cultivate the Bodhisattva (Mahayana Buddhist) path, and enter the Buddha's knowledge and vision (Buddha's wisdom and insight), you should carefully examine whether the initial aspiration (the initial intention) at the causal ground is the same as or different from the enlightenment (the ultimate enlightenment) at the resultant ground. Since you can believe and understand that the ocean of fruition (the state of enlightenment) is without thought, beyond names, detached from appearances, and fundamentally neither arising nor ceasing (without thought, transcending names, detached from phenomena, originally neither arising nor ceasing), you will be in accord with this mind (correspond to this mind). You must eliminate arising and ceasing (must eliminate the mind of arising and ceasing) to be in accord with it. Therefore, the previous text says: 'I unite with the Tathagata-garbha (pure original nature) with non-arising and non-ceasing.' And the Tathagata-garbha is only the wonderfully enlightened and bright, perfectly illuminating the Dharma realm (only subtle enlightenment and brightness can perfectly illuminate the entire universe). If it is different from this, then even a slight thought will cause defilements to arise first (even a slight thought will cause afflictions to arise first), uniting with defilement and turning away from enlightenment (uniting with the world and turning away from enlightenment), how can this be called correct cultivation? Second, using meaning to reveal what is not.
Ananda, if at the causal ground, you use the mind of arising and ceasing as the fundamental cause of cultivation, and seek the Buddha vehicle of non-arising and non-ceasing, there is no such thing (there is no such reason). Vimalakirti (name of a lay person) said: 'Do not use the mind of arising and ceasing to speak of the Dharma of true reality (do not use the mind of arising and ceasing to speak of the true Dharma).' It is not even possible to speak of it with arising and ceasing, how much less to seek proof with arising and ceasing as the cause? Samantabhadra (name of a Bodhisattva) says: 'The cause of the Mahayana is the true nature of all dharmas (the cause of the Mahayana is the true nature of all dharmas), and the fruit of the Mahayana is also the true nature of all dharmas (the fruit of the Mahayana is also the true nature of all dharmas).' If you do not correspond with the gate of cessation (if you cannot correspond with the cessation and contemplation), this mind of arising and ceasing will never cease even for a moment. If you use this mind as a practitioner, the cause and effect will contradict each other and you will never attain proof. As widely refuted above. Third, correctly distinguish the characteristics of practice in two parts. First, select the causal gate in two parts. First, give an analogy to generally show arising and ceasing.
For this reason, you should illuminate that all the dharmas in the material world (the world of tangible matter) that can be made all change and perish. Ananda, you see that in the world, what dharma that can be made is not destroyed? But you never hear of empty space rotting. Why? Space cannot be made. Therefore, it is always without destruction. The deluded mind is like the material world because it is created. The true mind is like empty space because it is naturally uncreated. The nature of permanence and impermanence can be known from this. Second, widely distinguish falsehood in relation to the body in two parts. First, generally explain in two parts. First, show its turbid cause.
Then, in your body, the solid aspect is earth (the solid nature belongs to earth), the moist aspect is water (the moist nature belongs to water), the warm touch is fire (the warm touch belongs to fire), and the moving aspect is wind (the moving nature belongs to wind). Because of these four entanglements (the four great elements entangle), they divide your clear, perfect, wonderful, enlightened, and bright mind (divide your clear, perfect, wonderful, enlightened, and bright mind) into seeing, hearing, feeling, and observing (become the functions of seeing, hearing, feeling, and observing). From beginning to end, there are five layers of turbidity (from beginning to end, there are five layers of turbidity). The clear awareness is unborn (clear awareness is originally without arising and ceasing), and falsely forms the perceived phenomena (falsely forms various phenomena). The perceived is
妄立生汝妄能。于所明分為四大。于能覺派成六根。六根四大互相雜亂。于湛圓明汩成濁相。即同起信不生不滅與生滅和合名為阿梨耶識。從此識心變起世間。即是濁義也 二喻其濁相。
云何為濁。阿難。譬如清水清潔本然 覺湛明性。
即彼塵土灰沙之倫本質留礙 地水火風。
二體法爾。性不相循 循順也。法爾猶自然也。真妄染凈。性相違背。非使之然。法爾如是也。
有世間人 無明不了非出世智。
取彼土塵投于凈水。土失留礙。水亡清潔 不生不滅與生滅和合。非一非異也。
容貌汩然。名之為濁。汝濁五重。亦復如是 容貌色心相也。汩亂也 二別明五。一劫濁。
阿難。汝見虛空遍十方界。空見不分。有空無體。有見無覺。相織妄成。是第一重名為劫濁 梵云劫波。此云時分。法華論說。日月歲年總名為劫。乃至成住壞空不離時分。今此經中說劫濁義。謂迷真起妄。世界未形。但有虛空及與妄見。空見一體遍法界迷。未成二別。故云不分。又空未派為四大。見未開為六根。亦名不分。故次釋云。有空無體。有見無覺。體即四大成質。覺即六根取。境既無此異。都成昏鈍。故名為濁。一念初起無明之始。時之初分。故名為劫。非劫末時之劫濁也。二見濁
【現代漢語翻譯】 現代漢語譯本 妄念建立，產生能生起你的妄能。在所明瞭的境界中，分化出地、水、火、風四大。在能覺知的方面，形成眼、耳、鼻、舌、身、意六根。六根和四大互相雜亂，在清澈圓滿的光明中攪動成渾濁的現象。這就像《起信論》所說的，不生不滅的真如與生滅的妄念和合，名為阿梨耶識（Alaya-vijnana，藏識）。從此識心變現出世間，這就是渾濁的含義。下面用比喻來說明這種渾濁的現象。
什麼是渾濁呢？阿難（Ananda，佛陀的十大弟子之一）。譬如清水，本來是清潔的，這象徵著覺悟的湛然光明的本性。
如果將塵土、灰沙之類的東西，這些本質上具有阻礙性的東西（象徵地、水、火、風四大），
這兩種東西的體性本來就是這樣的，它們的性質不會互相順從（『循』是順從的意思，『法爾』就是自然而然的意思。真與妄、染與凈，它們的性質是互相違背的，不是人為造成的，本來就是這樣）。
如果有世間人（因為無明，不瞭解，沒有出世的智慧），
把塵土投入到清水中，塵土失去了阻礙性，清水失去了清潔性（象徵不生不滅的真如與生滅的妄念和合，非一非異）。
水的容貌變得渾濁，這就叫做濁。你的渾濁有五重，也是這樣的（『容貌』指色和心，『汩』是擾亂的意思）。下面分別說明五濁。第一是劫濁。
阿難。你看見虛空遍佈十方世界，虛空和見性不分，有空而沒有實體，有見而沒有覺知，互相交織妄想而成。這是第一重濁，名為劫濁（Kalpa-kasaya，劫是梵文Kalpa的音譯，意為時分。根據《法華論》的說法，日月、歲、年總稱為劫，乃至成、住、壞、空都離不開時分。這裡所說的劫濁，是指迷惑真性而生起妄念，世界尚未形成，只有虛空和妄見。空和見一體遍佈法界，迷惑而沒有形成二元對立，所以說不分。而且，空還沒有分化為四大，見還沒有開顯為六根，也叫做不分。所以接下來解釋說，有空而沒有實體，有見而沒有覺知。『體』就是四大形成的物質，『覺』就是六根所取的境界。既然沒有這些差異，都變得昏昧遲鈍，所以叫做濁。一念初起，是無明的開始，是時間的最初劃分，所以叫做劫。這裡說的不是劫末時的劫濁，而是最初的劫濁）。第二是見濁。
【English Translation】 English version False thoughts arise, producing the false ability that generates you. Within what is illuminated, there is a division into the four great elements (earth, water, fire, and wind). In the aspect of what is capable of perceiving, the six senses (eye, ear, nose, tongue, body, and mind) are formed. The six senses and the four great elements intermingle and become confused, stirring up a turbid appearance within the clear and perfect luminosity. This is like what the Awakening of Faith says: the uncreated and unceasing true nature combines with arising and ceasing thoughts, and is called the Alaya-vijnana (store consciousness). From this consciousness, the world arises. This is the meaning of turbidity. The following is a metaphor to illustrate this turbid appearance.
What is turbidity? Ananda (one of the ten principal disciples of the Buddha), imagine pure water, which is inherently clean. This symbolizes the clear and luminous nature of enlightenment.
If dust, ash, and sand—substances that inherently possess obstruction (symbolizing the four great elements of earth, water, fire, and wind)—
These two entities are inherently such; their natures do not follow each other ( 'Follow' means to comply with. 'Inherently' means naturally. Truth and falsehood, purity and defilement, their natures are contrary to each other, not caused by human intervention, but are inherently so).
If a person in the world (due to ignorance, not understanding, lacking transcendent wisdom),
Throws dust into the pure water, the dust loses its obstruction, and the water loses its purity (symbolizing the combination of the uncreated and unceasing true nature with arising and ceasing thoughts, neither one nor different).
The appearance of the water becomes turbid. This is called turbidity. Your turbidity is fivefold, and it is also like this ('Appearance' refers to form and mind, 'stirring' means to disturb). The following explains the five turbidities separately. The first is the Kalpa-kasaya (turbidity of the age).
Ananda, you see that space pervades the ten directions. Space and the faculty of seeing are not separate; there is space without substance, and seeing without awareness. Intertwining and falsely forming, this is the first turbidity, called the Kalpa-kasaya (Kalpa is a transliteration of the Sanskrit word Kalpa, meaning a division of time. According to the Treatise on the Lotus Sutra, the sun, moon, year, and age are all called Kalpas, and even formation, existence, destruction, and emptiness cannot be separated from time. The meaning of Kalpa-kasaya in this sutra refers to the arising of false thoughts from delusion of the true nature, before the world has taken shape, there is only space and false seeing. Space and seeing are one entity pervading the Dharma realm, deluded and not forming duality, so it is said that they are not separate. Moreover, space has not yet differentiated into the four great elements, and seeing has not yet opened into the six senses, which is also called not separate. Therefore, it is further explained that there is space without substance, and seeing without awareness. 'Substance' is the matter formed by the four great elements, and 'awareness' is the realm taken by the six senses. Since there are no such differences, everything becomes dull and obtuse, so it is called turbidity. The initial arising of a single thought is the beginning of ignorance, the initial division of time, so it is called Kalpa. This is not the Kalpa-kasaya at the end of a Kalpa, but the initial Kalpa-kasaya). The second is the Drsti-kasaya (turbidity of views).
。
汝身現搏四大為體。見聞覺知壅令留礙。水火風土旋令覺知。相織妄成。是第二重名為見濁 身之質礙。由見聞知織水火風。執取滯著壅翳不通。遂現四微形相體質。身之覺知。由水火性織彼妄見。旋轉移易還復交替。分成六根覺聞知見。如緯織經。互相參雜。故名為濁。前則業轉。今現相也 三煩惱濁。
又汝心中憶識誦習。性發知見。容現六塵。離塵無相。離覺無性。相織妄成。是第三重名煩惱濁 六識分別三世遍緣。憶過去境。識現在塵。誦習未來諸有境界。能分別體。從前見濁覺知所起。所分別相即是六塵所現影像。故云性發容現。容即相也。離塵離覺。無相無性。互相交織擾亂相熏。名煩惱濁。即六粗前四也 四眾生濁。
又汝朝夕生滅不停。知見每欲留於世間。業運每常遷於國土。相織妄成。是第四重名眾生濁 生滅是行。行即是業。眾生執愛但欲留住。業性遷流每常運動。一去一住一動一留。互相交織眾法生滅。名眾生濁。即造業相也 五命濁。
汝等見聞元無異性。眾塵隔越無狀異生。性中相知用中相背。同異失準。相織妄成。是第五重名為命濁 命是報法。依業所引。第八識種連持色心不斷功能。名之曰命。前六見聞。元一本識。由六根異。遂成分離。識用雖分。體
【現代漢語翻譯】 現代漢語譯本： 你們的身體由地、水、火、風四大元素構成。見、聞、覺、知的功能被阻塞和阻礙。地、水、火、風的性質循環流動，使你們產生覺知。這些性質相互交織，虛妄地形成了一種狀態，這就是第二重濁，名為見濁（Guan Zhuo，指由錯誤的見解產生的污濁）。身體的阻礙性質，是由於見聞覺知交織地、水、火、風而產生的。執著于這些元素，停滯不通暢，於是顯現出四大元素的微細形態和物質。身體的覺知，是由水、火的性質交織那些虛妄的見解而產生的。循環轉移，交替變化，分成眼、耳、鼻、舌、身、意六根的覺聞知見。如同緯線和經線交織一樣，互相摻雜，所以稱為濁。前一重濁是業力的運轉，現在這一重濁是現象的顯現。這是第三種濁，煩惱濁（Fan Nao Zhuo，指由煩惱產生的污濁）。 你們的心中記憶、認識、誦讀和學習，這些心性會引發知見，容納和顯現六塵（Liu Chen，色、聲、香、味、觸、法）。離開六塵就沒有現象，離開覺知就沒有心性。現象和心性相互交織，虛妄地形成了一種狀態，這就是第三重濁，名為煩惱濁。六識分別過去、現在、未來三世，普遍地攀緣。記憶過去的環境，認識現在的塵境，誦讀和學習未來各種存在的境界。能分別的本體，是從前面的見濁的覺知所產生的。所分別的現象，就是六塵所顯現的影像。所以說心性引發和容納顯現。容就是現象。離開塵境和覺知，就沒有現象和心性。互相交織擾亂，互相薰染，名為煩惱濁。也就是五濁中的前四種粗濁。 你們朝夕不停地生滅變化，知見總是想要停留在世間，業力的運轉總是要遷移到其他國土。這些性質相互交織，虛妄地形成了一種狀態，這就是第四重濁，名為眾生濁（Zhong Sheng Zhuo，指眾生的污濁）。生滅就是運動變化，運動變化就是業力。眾生執著于愛慾，只想停留在世間。業力的性質是遷流運動的。一個想要離去，一個想要停留，一個在運動，一個在靜止。互相交織，各種法生滅變化，名為眾生濁。也就是造業的現象。這是第五種濁，命濁（Ming Zhuo，指生命的污濁）。 你們的見聞本來沒有不同的性質，是各種塵境的阻隔，產生了沒有形狀的差異。心性中相互瞭解，作用中相互違背。相同和差異失去了標準，這些性質相互交織，虛妄地形成了一種狀態，這就是第五重濁，名為命濁。生命是果報之法，依靠業力所牽引。第八識（A Lai Ye Shi，阿賴耶識）的種子連線和保持色法和心法，使之不斷延續的功能，稱之為命。前面的六種見聞，原本都是一個本識（Ben Shi，根本識）。由於六根（Liu Gen，眼、耳、鼻、舌、身、意六根）的不同，於是產生了分離。識的作用雖然分離，但本體...
【English Translation】 English version: Your bodies are manifested by the four great elements: earth, water, fire, and wind. The functions of seeing, hearing, feeling, and knowing are blocked and hindered. The natures of earth, water, fire, and wind circulate and flow, causing you to generate awareness. These natures interweave and falsely form a state, which is the second turbidity, called Guan Zhuo (見濁, turbidity of views, referring to the impurity arising from wrong views). The obstructive nature of the body arises from the interweaving of seeing, hearing, and knowing with earth, water, fire, and wind. Attachment to these elements, stagnation, and lack of communication then manifest the subtle forms and material qualities of the four great elements. The awareness of the body arises from the nature of water and fire interweaving with those false views. They circulate, transfer, alternate, and divide into the awareness of seeing, hearing, knowing, and perceiving of the six roots (Liu Gen, 六根, the six sense organs: eye, ear, nose, tongue, body, and mind). Like the weaving of weft and warp, they intermingle, hence the name 'turbidity'. The previous turbidity was the turning of karma; this one is the manifestation of phenomena. This is the third turbidity, Fan Nao Zhuo (煩惱濁, turbidity of afflictions, referring to the impurity arising from afflictions). In your minds, memory, recognition, recitation, and learning—these mental qualities give rise to knowledge and views, accommodating and manifesting the six dusts (Liu Chen, 六塵, the six sense objects: form, sound, smell, taste, touch, and dharma). Without the six dusts, there are no phenomena; without awareness, there is no nature. Phenomena and nature interweave and falsely form a state, which is the third turbidity, called Fan Nao Zhuo. The six consciousnesses (Liu Shi, 六識) discriminate the three periods of time—past, present, and future—and universally cling. They remember past environments, recognize present dusts, and recite and learn the various realms of future existence. The entity that can discriminate arises from the awareness of the previous turbidity of views. The phenomena that are discriminated are the images manifested by the six dusts. Therefore, it is said that the nature gives rise to and accommodates manifestation. 'Accommodate' means phenomena. Without dusts and awareness, there are no phenomena and no nature. They interweave, disturb, and mutually influence, called Fan Nao Zhuo. This refers to the first four of the five turbidities. Your constant arising and ceasing, morning and evening, your knowledge and views always wanting to remain in the world, the movement of karma always migrating to other lands—these natures interweave and falsely form a state, which is the fourth turbidity, called Zhong Sheng Zhuo (眾生濁, turbidity of beings, referring to the impurity of sentient beings). Arising and ceasing is movement; movement is karma. Sentient beings cling to love and desire, only wanting to remain in the world. The nature of karma is migration and movement. One wants to leave, one wants to stay, one is moving, one is still. They interweave, and various dharmas arise and cease, called Zhong Sheng Zhuo. This refers to the phenomenon of creating karma. This is the fifth turbidity, Ming Zhuo (命濁, turbidity of life, referring to the impurity of life). Your seeing and hearing originally have no different natures; it is the obstruction of various dusts that produces shapeless differences. In nature, they understand each other; in function, they contradict each other. Sameness and difference lose their standard. These natures interweave and falsely form a state, which is the fifth turbidity, called Ming Zhuo. Life is the dharma of retribution, relying on the karma that draws it. The seed of the eighth consciousness (A Lai Ye Shi, 阿賴耶識, Alaya Consciousness) connects and maintains form and mind, the function of continuous continuation is called life. The previous six seeing and hearing were originally one fundamental consciousness (Ben Shi, 本識, fundamental consciousness). Due to the difference of the six roots (Liu Gen, 六根, the six sense organs: eye, ear, nose, tongue, body, and mind), separation arises. Although the function of consciousness is separated, the essence...
唯一種。斯則同中立異。異處見同。同異失準互相交織。于總報體便立命根。名為命濁。即業系苦相也。上之五重。皆由能所妄覺影明展轉相習。從細至粗。互為形待。次第轉生。混真成濁。有此五義耳 二修因契果二。一勸揀妄依真。
阿難。汝今欲令見聞覺知。遠契如來常樂我凈。應當先擇生死根本。依不生滅圓湛性成 迷真起妄見聞覺知。返妄歸真常樂我凈。不循生滅妙證可臻。茍順塵勞真常益背。故勸擇妄依不生滅 二示修定旋覺二。一正示用心。
以湛旋其虛妄滅生。復還元覺。得元明覺無生滅性為因地心。然後圓成果地修證 初習名止。成就曰定。初習后成。俱名為湛。起信云。所言止者。謂止一切境界相。境界不生見聞不起。漸澄漸伏粗垢自遣。圓覺云。以凈覺心取靜為行。由澄諸念。覺識煩動凈慧發生。身心客塵從此永滅。便能內發寂靜輕安。由寂靜故。十方世界諸如來心於中顯現如鏡中像。此方便者名奢摩他。若能居一切時不起妄念。于諸妄心亦不息滅。住妄想境。不加了知。于無了知不辨真實。是則名為隨順覺性。得無生性為因地心。由是漸修入證登極。成圓妙果。修之次第。如天臺圓頓止觀廣明 二舉喻貼釋。
如澄濁水。貯于靜器靜深不動。沙土自沈清水現前。名為初伏
【現代漢語翻譯】 現代漢語譯本：唯有一種情況。這就是在相同之中存在差異，在差異之處看到相同。相同與差異的標準喪失，互相交織在一起。在總體的報體上便確立了命根，這被稱為命濁，也就是業力所繫的痛苦相。以上五重，都是由於能所的虛妄覺知，像影像光明一樣輾轉相習，從細微到粗大，互相成為依存的條件，次第轉化而生，混淆真性成為濁染。只有這五種意義。 二、修因契果 1. 勸誡選擇捨棄虛妄，依靠真如。 阿難（佛陀的弟子）。你現在想要使見聞覺知，遠遠地契合如來（佛陀的稱號）的常樂我凈（佛的四種德性），應當首先選擇生死的根本，依靠不生不滅的圓滿清凈自性成就。迷惑于真如而生起虛妄的見聞覺知，返回虛妄而歸向真如，常樂我凈的妙證就可以達到。如果順從塵勞，真常就會更加背離。所以勸誡選擇捨棄虛妄，依靠不生不滅。 2. 闡述修習禪定的方法。 （1） 正式闡述用心的方法。 用清凈的自性旋轉那虛妄的生滅，恢復到本元的覺性。得到本元明覺的不生滅性作為因地心，然後圓滿成就果地的修證。最初的修習稱為止，成就了就叫做定。最初的修習和最終的成就，都叫做湛。起信論說：『所說的止，就是停止一切境界相。境界不生，見聞不起。』逐漸澄清，逐漸降伏，粗重的污垢自然消散。《圓覺經》說：『用清凈的覺心，以靜止作為修行。由於澄凈各種念頭，覺識的煩動停止，清凈的智慧生髮。身心的客塵從此永遠消滅。』便能從內心發出寂靜輕安。由於寂靜的緣故，十方世界諸如來（佛陀的稱號）的心在其中顯現，如同鏡中的影像。這種方便法門叫做奢摩他（止）。如果能夠時時刻刻不起妄念，對於各種妄心也不加以息滅，安住在妄想的境界中，不加以瞭解知曉，對於沒有了解知曉也不分辨真實，這就叫做隨順覺性。得到無生性作為因地心。由此逐漸修習，進入證悟，登上極果，成就圓滿妙果。修習的次第，如天臺圓頓止觀所廣為闡明。 （2） 舉例說明。 如同澄清渾濁的水，儲存在安靜的容器中，安靜深沉而不動搖，沙土自然沉澱，清水顯現出來，這叫做初伏。
【English Translation】 English version: There is only one such case. This is where differences exist within sameness, and sameness is seen within differences. The standards of sameness and difference are lost, and they intertwine with each other. On the overall Reward Body, the root of life is established, which is called the turbidity of life, also known as the suffering aspect of karmic bondage. The above five layers are all due to the false awareness of the subject and object, like the revolving and habitual interaction of illusory light, from subtle to coarse, mutually becoming conditions of dependence, transforming and arising in sequence, confusing the true nature into turbidity. There are only these five meanings. 2. Cultivating the Cause to Accord with the Effect 1. Admonishing to Choose and Abandon the False, Relying on the True. Ananda (Buddha's disciple). Now you wish to make seeing, hearing, awareness, and knowing, remotely accord with the permanence, bliss, self, and purity (the four virtues of the Buddha) of the Tathagata (title of the Buddha), you should first choose the root of birth and death, relying on the unproduced and unperishing, perfectly pure nature to achieve. Being deluded by the true nature and giving rise to false seeing, hearing, awareness, and knowing, returning from the false and turning towards the true, the wonderful realization of permanence, bliss, self, and purity can be attained. If one follows the defilements of the world, the true and constant will be further abandoned. Therefore, it is advised to choose and abandon the false, relying on the unproduced and unperishing. 2. Explaining the Method of Cultivating Samadhi. (1) Formally Explaining the Method of Applying the Mind. Use the pure nature to revolve that false arising and ceasing, restoring to the original awareness. Obtain the unproduced and unperishing nature of original bright awareness as the causal ground mind, and then perfectly achieve the cultivation and realization of the resultant ground. The initial practice is called cessation, and accomplishment is called samadhi. The initial practice and the final accomplishment are both called purity. The Awakening of Faith says: 'The so-called cessation is to stop all aspects of realms. When realms do not arise, seeing and hearing do not arise.' Gradually clarifying, gradually subduing, the coarse defilements naturally dissipate. The Surangama Sutra says: 'Use the pure awareness mind, taking stillness as practice. Due to clarifying various thoughts, the agitation of awareness stops, and pure wisdom arises. The guest dust of body and mind is thereby forever eliminated.' One can then internally emit tranquil ease. Due to tranquility, the minds of all Tathagatas (title of the Buddha) in the ten directions appear within it, like images in a mirror. This expedient method is called Samatha (cessation). If one can at all times not give rise to false thoughts, and also not extinguish various false minds, dwelling in the realm of delusion, without adding understanding or knowing, and without distinguishing reality from the absence of understanding or knowing, this is called according with the awareness nature. Obtain the unproduced nature as the causal ground mind. From this, gradually cultivate, enter realization, ascend to the ultimate fruit, and achieve perfect wonderful fruit. The sequence of cultivation is as extensively explained in the Tiantai Perfect and Sudden Cessation and Contemplation. (2) Giving an Example to Illustrate. Like clarifying muddy water, storing it in a quiet container, quiet and deep without moving, the sand and soil naturally settle, and clear water appears, this is called initial subduing.
客塵煩惱。去泥純水。名為永斷根本無明。明相精純。一切變現不為煩惱。皆合涅槃清凈妙德 真覺如水。見聞如濁。定身如靜器。定法如澄靜。砂如煩惱。泥如無明。地前名伏。地上名斷。究竟名精純。變現即起用。此即同前不滅不生合如來藏。而如來藏唯妙覺明圓照法界。乃至背塵合覺。故發真如妙覺明性也 二根塵結解門三。一標義總勸。
第二義者。汝等必欲發菩提心於菩薩乘生大勇猛決定棄捐諸有為相。應當審詳煩惱根本。此無始來發業潤生誰作誰受 前第一義。令止妄心伏還元覺。即是修止。此第二義。令審詳煩惱觀察對治。即是修觀。先止后觀。法應如是。無明發業。愛取潤生。六識能作。第八能受。此唯觀門分別能知。故起信云。所言觀義者。謂分別因緣生滅相故。圓覺云。以凈覺心知覺心性及與根塵皆同幻化。即起諸幻以除幻者。變化諸幻而開幻眾等 二約義顯非二。一正顯。
阿難。汝修菩提。若不審觀煩惱根本。則不能知虛妄根塵何處顛倒。處尚不知。云何降伏取如來位 根塵虛妄為煩惱宅。顛倒淪替莫不由斯。茍能識其根元知其結處。則可希冀乎解棼庶幾乎降伏耳 二喻釋。
阿難。汝觀世間解結之人。不見所結云何知解。不聞虛空被汝墮裂。何以故。空無形相無結解故
【現代漢語翻譯】 現代漢語譯本：客塵煩惱（kè chén fán nǎo）：指外來的塵埃般的煩惱。去除泥土，使水純凈，這被稱為永遠斷除根本無明（gēn běn wú míng）：指對事物真相的迷惑和不瞭解。明相精純，一切變現都不再是煩惱，都與涅槃（niè pán）：佛教術語，指解脫后的境界。的清凈妙德相合。真覺（zhēn jué）：指真實的覺悟。如水，見聞如濁。定身如靜器，定法如澄靜。砂如煩惱，泥如無明。地前名為伏，地上名為斷，究竟名為精純。變現即起用。這與前面所說的『不滅不生』相合，如同如來藏（rú lái zàng）：指一切眾生皆具的佛性。而如來藏唯有妙覺明圓照法界，乃至背離塵境而契合覺悟，所以發起真如妙覺明性。二、根塵結解門，分為三部分。一、標明意義，總括勸勉。 第二層含義是：你們如果想要發起菩提心（pú tí xīn）：指追求覺悟的心。，在菩薩乘（pú sà chéng）：指菩薩的修行道路。中生起大勇猛心，決定捨棄一切有為相（yǒu wéi xiàng）：指由因緣和合而成的、會變化的事物。，就應當仔細審察煩惱的根本。這無始以來發業、潤生的過程，是誰在造作，又是誰在承受？前面第一層含義，是讓止息妄心，迴歸元覺，這就是修止。這第二層含義，是讓審察煩惱，觀察對治，這就是修觀。先修止后修觀，法應如此。無明發業，愛取潤生，六識能作，第八識能受。這隻有通過觀才能分別知曉。所以《起信論》（qǐ xìn lùn）中說：『所說的觀的含義，就是分別因緣生滅的相。』《圓覺經》（yuán jué jīng）中說：『以清凈的覺心，知曉覺心自性以及根塵都如同幻化，就發起各種幻化來去除幻象，變化各種幻象而開啟幻眾。』二、依據意義顯示否定，分為兩部分。一、正面顯示。 阿難（ā nán）：佛陀的十大弟子之一。，你修習菩提，如果不仔細審察煩惱的根本，就不能知道虛妄的根塵在何處顛倒。顛倒之處尚且不知，又如何降伏煩惱，取得如來（rú lái）：佛陀的稱號之一。的果位？根塵虛妄是煩惱的住所，顛倒沉淪沒有不是因為它的。如果能夠認識它的根源，知道它的結處，那麼就可以期望解開紛亂，或許可以降伏煩惱。二、用比喻解釋。 阿難，你觀察世間解開繩結的人，如果看不到所結之處，又怎麼知道如何解開？沒有聽說虛空被你墮落撕裂，這是為什麼呢？因為虛空沒有形狀，沒有結縛，所以也無從解開。
【English Translation】 English version: 'The defilements of adventitious dust. Removing the mud and purifying the water is called the eternal severing of fundamental ignorance (gēn běn wú míng): referring to the delusion and lack of understanding of the true nature of things. When the aspect of clarity is pure, all transformations are no longer defilements, and all accord with the pure and wonderful virtues of Nirvana (niè pán): a Buddhist term referring to the state after liberation. True awareness (zhēn jué): referring to true enlightenment. is like water, while seeing and hearing are like turbidity. A stable body is like a still vessel, and a stable dharma is like clear stillness. Sand is like defilements, and mud is like ignorance. Before the stage of the ground it is called subduing, on the stage of the ground it is called severing, and ultimately it is called pure. Transformation is the arising of function. This accords with the aforementioned 'neither extinction nor arising,' like the Tathagatagarbha (rú lái zàng): referring to the Buddha-nature inherent in all beings. And the Tathagatagarbha is only the wonderful, enlightened, and clear illumination of the Dharmadhatu, even turning away from the dust and uniting with enlightenment, thus arousing the true, wonderful, enlightened, and clear nature. Two, the gate of untying the knots of the root and dust, divided into three parts. One, marking the meaning and general exhortation.' 'The second meaning is: If you truly wish to arouse the Bodhicitta (pú tí xīn): referring to the mind seeking enlightenment. and generate great courage in the Bodhisattva Vehicle (pú sà chéng): referring to the path of practice of a Bodhisattva., determined to abandon all conditioned phenomena (yǒu wéi xiàng): referring to things that are formed by the combination of causes and conditions and are subject to change., you should carefully examine the root of defilements. Who is creating and who is receiving this process of initiating karma and nourishing life since beginningless time? The first meaning mentioned earlier is to stop the deluded mind and return to the original enlightenment, which is cultivating cessation. This second meaning is to examine the defilements, observe and counteract them, which is cultivating contemplation. First cessation, then contemplation, the Dharma should be like this. Ignorance initiates karma, love and grasping nourish life, the six consciousnesses can create, and the eighth consciousness can receive. This can only be known through contemplation. Therefore, the Awakening of Faith (qǐ xìn lùn) says: 'The meaning of contemplation is to distinguish the characteristics of arising and ceasing due to conditions.' The Yuanjue Sutra (yuán jué jīng) says: 'With a pure, aware mind, knowing that the nature of the aware mind and the roots and dusts are all like illusions, then arouse various illusions to remove illusions, transform various illusions and open up the multitude of illusions.' Two, according to the meaning, show negation, divided into two parts. One, directly showing.' 'Ananda (ā nán): One of the ten great disciples of the Buddha., if you cultivate Bodhi and do not carefully examine the root of defilements, then you cannot know where the false roots and dusts are inverted. If you do not even know where the inversion is, how can you subdue defilements and attain the position of a Tathagata (rú lái): One of the titles of the Buddha.? The false roots and dusts are the dwelling place of defilements, and there is no downfall that is not due to them. If you can recognize its root and know its knot, then you can hope to untangle the chaos and perhaps subdue the defilements. Two, explain with a metaphor.' 'Ananda, you observe the people in the world who untie knots. If you do not see where the knot is, how do you know how to untie it? You have not heard of space being fallen and torn by you. Why is that? Because space has no form, no knot, so there is nothing to untie.'
文顯可知 二正辨行相三。一總標六根過患。
則汝現前眼耳鼻舌及與身心六為賊媒自劫家寶。由此無始眾生世界生纏縛故。于器世間不能超越 六根為賊媒者。一引外賊。即六塵也。二起內賊。即煩惱也。內外惡賊能劫真性。若知根本。賊無能為。故涅槃云。六入空聚當有六大惡賊必斷汝命。當即遠離。以根塵相熏。納識成種。無始相續莫不由此。不知調伏必為所害 二別示根用優劣二。一約世界流變總明功德三。一釋名辨相。
阿難。云何名為眾生世界。世為遷流。界為方位。汝今當知。東西南北東南西南東北西北上下為界。過去未來現在為世。方位有十。流數有三。一切眾生織妄相成。身中貿遷。世界相涉 世界有三。謂眾生五陰器界也。揀非餘二。故標眾生。此一若超。余皆解脫。前四句釋名。汝今下辨相。一切下結示。身中界也。貿遷世也。世界交織故云相涉。余如文 二揀定方位。
而此界性。設雖十方。定位可明世間只目東西南北。上下無位。中無定方 界之體性依假施設。雖云十方。若以位次。決定明顯。東西南北。可為準的。余皆不定 三流變成功。
四數必明。與世相涉。三四四三宛轉十二。流變三疊一十百千。總括始終。六根之中各各功德有千二百 三變之義古今
【現代漢語翻譯】 現代漢語譯本： 文句顯明可知，以下辨析二種正行的行相：一是總標六根的過患。 『則汝現前眼耳鼻舌及與身心六為賊媒自劫家寶。由此無始眾生世界生纏縛故。于器世間不能超越』——六根是賊的媒介。一是引來外賊，即六塵（色、聲、香、味、觸、法）也；二是生起內賊，即煩惱也。內外惡賊能劫奪真性。若知根本，賊就無能為力。所以《涅槃經》說：『六入（眼、耳、鼻、舌、身、意）空聚，當有六大惡賊必斷汝命，應當立即遠離。』因為根塵相互薰染，納入識而成種子，無始以來相續不斷莫不由此。不知調伏必定被其所害。二是分別顯示根的作用優劣。一是約世界流變總明功德，分為三點：一是解釋名稱辨別行相。 『阿難（Ananda，佛陀的十大弟子之一）。云何名為眾生世界？世為遷流，界為方位。汝今當知。東西南北東南西南東北西北上下為界。過去未來現在為世。方位有十。流數有三。一切眾生織妄相成。身中貿遷。世界相涉』——世界有三種，即眾生的五陰（色、受、想、行、識）和器界（眾生所依賴的物質世界）。爲了區別于其他二者，所以標明『眾生』。如果能超越此一，其餘都可解脫。前四句解釋名稱，『汝今』以下辨別行相，『一切』以下總結顯示。身中是界，貿遷是世，世界交織所以說相互牽涉。其餘如原文。 『而此界性。設雖十方。定位可明世間只目東西南北。上下無位。中無定方』——界的體性是依假施設的，雖然說是十方，如果按照位次決定明顯，東西南北可以作為準則，其餘都不確定。 『四數必明。與世相涉。三四四三宛轉十二。流變三疊一十百千。總括始終。六根之中各各功德有千二百』——三變的意義古今相同。
【English Translation】 English version: The meaning is clear from the text. Next, we will distinguish the characteristics of the two correct practices: first, a general indication of the faults of the six roots (six sense organs). 'Then your present eyes, ears, nose, tongue, body, and mind, these six act as thieves' accomplices, robbing your own family treasures. Because of this, sentient beings in the world have been entangled since beginningless time, and thus cannot transcend the material world.' - The six roots are the medium for thieves. First, they attract external thieves, which are the six dusts (form, sound, smell, taste, touch, and dharma); second, they give rise to internal thieves, which are afflictions. Both internal and external evil thieves can rob the true nature. If you know the root, the thieves will be powerless. Therefore, the Nirvana Sutra says: 'The six entrances (eye, ear, nose, tongue, body, and mind) are empty gatherings; there will be six great evil thieves who will surely take your life; you should immediately stay away from them.' Because the roots and dusts mutually influence each other, absorbing consciousness and forming seeds, this has continued without beginning. If you do not know how to subdue them, you will surely be harmed by them. Second, we will separately show the superiority and inferiority of the functions of the roots. First, we will generally explain the merits in terms of the changes in the world, in three points: first, explaining the name and distinguishing the characteristics. 'Ananda (one of the ten great disciples of the Buddha). What is called the world of sentient beings? 'World' means change and flow, and 'realm' means direction. You should know that east, west, south, north, southeast, southwest, northeast, northwest, above, and below are the realms. Past, future, and present are the worlds. All sentient beings weave together illusions to form reality, trading and changing within their bodies, and the worlds interact.' - There are three worlds, namely the five skandhas (form, feeling, perception, volition, and consciousness) of sentient beings and the material world (the material world upon which sentient beings depend). To distinguish it from the other two, it is marked as 'sentient beings'. If one can transcend this one, the rest can be liberated. The first four sentences explain the name, 'You should know' and below distinguish the characteristics, 'All' and below summarize and show. The body is the realm, trading and changing is the world, and the worlds are intertwined, so it is said that they interact. The rest is as in the original text. 'But this nature of the realm, although it is said to be ten directions, its position can be clearly defined. The world only recognizes east, west, south, and north. Above and below have no position, and the center has no fixed direction.' - The nature of the realm is provisionally established based on assumptions. Although it is said to be ten directions, if we determine it according to position, east, west, south, and north can be used as standards, and the rest are uncertain. 'The four numbers must be clear. They interact with the world. Three, four, four, three, revolving twelve. The changes are tripled, one, ten, hundred, thousand. Comprehensively encompassing the beginning and the end. Among the six roots, each has twelve hundred merits.' - The meaning of the three changes is the same in ancient and modern times.
多解。各見其文不能具敘。今所解者。不加別法以變其數。只將今文過現未來。進動算位。便成一千二百功德。如第一位。三世四方宛轉十二。便成一疊。算位即是一橫二豎。已成過去。第二即變過去一世以為現在。進動算位。一豎二橫。成百二十。為第二疊。第三又即變現在世以為未來。進動算位。一橫二豎。成一千二百。為第三疊。能變之法既唯三世。所變之數亦止千二。故無增減。問經文既云。世界相涉三世四方宛轉十二。何故變數。唯約世論。不以方說耶。答方體常定。世義流動。定故不改。動故更移。今既改十為千。變多從少。約世是順。方義不符。匪唯義不相符。抑亦疊數難合。經文明言流變三疊。豈非唯就三世說耶。問夫三世遷變。合從未來遷為現在。從現在世改為過去。何故此文返而說耶。答今約從微至著變少為多。已是十二。當爲百千。故不可先約未來以對初疊。以未來未見數故。故須返對也。以變者是逆義故。下文云。生從順習。死從變流。經文既言流變。故須逆增其數。此約眾生身中六根取境本分功能作用名為功德。非同法華持經所熏令成凈用。然染凈雖別。皆從本有熏力而成。故彼此文數量無異 二約根用優劣別示功德六。一眼根。
阿難。汝復于中克定優劣。如眼觀見。后暗前明。
【現代漢語翻譯】 現代漢語譯本：多種解釋，各自見解不同，無法在此一一詳述。現在所解釋的方法是，不增加其他方法來改變其數量，只是將現在的經文，通過過去、現在、未來，以及進位移動計算位置，便可成就一千二百功德。例如第一位，三世四方迴轉十二次，便成為一疊。計算位置就是一橫兩豎，已經成為過去。第二位就將過去一世變為現在，進位移動計算位置，一豎兩橫，成為一百二十，為第二疊。第三位又將現在世變為未來，進位移動計算位置，一橫兩豎，成為一千二百，為第三疊。能夠變化的方法只有三世，所變化的數量也只有一千二百，所以沒有增加或減少。問：經文既然說，『世界相互關聯，三世四方迴轉十二次』，為什麼變化數量，只根據世來論述，不用方來說明呢？答：方體是恒常不變的，世的意義是流動變化的。恒常不變所以不改變，流動變化所以會更替移動。現在既然改變十為千，變化多從少開始，根據世來說是順應的，方的意義不符合。不僅僅是意義不相符，而且疊數也難以吻合。經文明白地說流變三疊，難道不是隻就三世來說的嗎？問：三世遷流變化，應該從未來遷變為現在，從現在世改變為過去，為什麼這段文字反而倒過來說呢？答：現在是按照從微小到顯著，變化少為多來說的。已經是十二，應當為百千。所以不可以先根據未來來對應初疊，因為未來還沒有顯現數量。所以必須倒過來對應。因為變化是逆向的意義。下文說：『生從順習，死從變流。』經文既然說流變，所以必須逆向增加其數量。這是根據眾生身中六根（Liugen，six sense organs）取境的本分功能作用，稱作功德。不同於《法華經》（Fahua Jing，Lotus Sutra）中持經所熏習而成就的清凈作用。然而染污和清凈雖然不同，都是從本有的熏習力量而成就的。所以彼此文中的數量沒有差異。二、根據根（gen，root）的作用優劣，分別顯示功德六：一眼根（yangen，eye-organ）。 阿難（Anan，one of the Buddha's ten principal disciples）。你又在其中確定優劣，比如眼睛觀看事物，後面是黑暗，前面是明亮。
【English Translation】 English version: There are multiple interpretations, each with its own viewpoint, which cannot be fully described here. The method now explained does not add other methods to change the number, but simply uses the current text, through the past, present, and future, and advancing and moving calculation positions, to achieve twelve hundred merits. For example, the first position, the three times and four directions revolve twelve times, then becomes one layer. The calculation position is one horizontal and two vertical lines, which has already become the past. The second position then transforms the past life into the present, advancing and moving the calculation position, one vertical and two horizontal lines, becoming one hundred and twenty, as the second layer. The third position then transforms the present life into the future, advancing and moving the calculation position, one horizontal and two vertical lines, becoming one thousand two hundred, as the third layer. The method that can change is only the three times, and the number that changes is also only one thousand two hundred, so there is no increase or decrease. Question: Since the scripture says, 'Worlds are interconnected, the three times and four directions revolve twelve times,' why does the change in number only discuss according to times, and not use directions to explain? Answer: The form of direction is constant and unchanging, the meaning of time is flowing and changing. Constant and unchanging, therefore it does not change; flowing and changing, therefore it will be replaced and moved. Now that we change ten to a thousand, and the change from many starts from few, it is in accordance with time, but the meaning of direction does not match. Not only is the meaning not consistent, but also the number of layers is difficult to match. The scripture clearly says the flowing change is three layers, isn't it only speaking of the three times? Question: The three times flow and change, it should be from the future to the present, from the present to the past, why does this text say it in reverse? Answer: Now it is according to from small to significant, changing few to many. It is already twelve, it should be hundreds and thousands. Therefore, we cannot first correspond to the initial layer according to the future, because the future has not yet revealed the number. Therefore, it must be corresponded in reverse. Because change is a reverse meaning. The following text says: 'Birth follows habitual practice, death follows the flow of change.' Since the scripture says flow and change, it is necessary to increase the number in reverse. This is based on the inherent functional actions of the six sense organs (Liugen) in sentient beings' bodies taking in objects, called merits. It is different from the pure function achieved by upholding the sutra in the Lotus Sutra (Fahua Jing). However, although defilement and purity are different, they are both achieved from the inherent power of habitual practice. Therefore, the numbers in the texts are not different from each other. Two, according to the superiority and inferiority of the function of the root (gen), the merits are shown separately: the eye-organ (yangen). Ananda, you further determine the superiority and inferiority within them. For example, when the eyes see, the back is dark and the front is bright.
前方全明。後方全暗。左右旁觀三分之二。統論所作。功德不全。三分言功。一分無德。當知眼唯八百功德 前二句總告。如眼下正示。左右旁觀三分之二者。舉一方三百方中二百全近維二五十。一方既爾余皆例然。今左右觀。各得二百全分近維二五十。共成五百。及全明三百。都成八百。三分言功者見三方也。余皆可知 二耳根。
如耳周聽。十方無遺。動若邇遙。靜無邊際。當知耳根圓滿一千二百功德 十方俱擊鼓。十處一時聞。動有分限故說邇遙。靜非涯量故無邊際。俱耳家境。故此雙顯 三鼻根。
如鼻嗅聞。通出入息。有出有入。而闕中交。驗于鼻根三分闕一。當知鼻唯八百功德 出入中交共成三分。一分四百。闕于中交。故得八百 四舌根。
如舌宣揚。盡諸世間出世間智。言有方分。理無窮盡。當知舌根圓滿一千二百功德 世出世智所知之境。唯舌詮顯。能詮言句猶可分限。所詮理趣莫能盡極。故千二百 五身根。
如身覺觸識于違順。合時能覺。離中不知。離一合雙。驗于身根三分闕一。當知身唯八百功德 合具違順。離但舍受。故云不知。今就知處。違順各四。故得八百。闕于離知。故少四百 六意根。
如意默容十方三世一切世間出世間法唯聖與凡無不包容盡其
【現代漢語翻譯】 現代漢語譯本 前方全部光明，後方全部黑暗。左右兩旁只能看到三分之二。總的來說，所作的功德並不圓滿。三分是功德，一分則無功德。應當知道眼睛只有八百功德。（前兩句是總的概括，如下面針對眼睛的具體說明。『左右旁觀三分之二』，指的是一個方向的三百個部分中，只能看到二百個部分，全部靠近邊緣的只有二百五十個部分。一個方向如此，其餘方向也一樣。現在左右觀看，各能看到二百個全部部分，靠近邊緣的各有二百五十個部分，加起來共五百。加上全部光明的三百，總共是八百。『三分言功』，指的是看到三個方向。）其餘部分可以依此類推。二、耳根。 耳朵能夠周遍地聽取，十方沒有遺漏。聲音的移動，無論遠近都能聽到；聲音的靜止，沒有邊際。應當知道耳根圓滿，有一千二百功德。（十方同時敲鼓，十個地方同時都能聽到。聲音的移動有範圍限制，所以說遠近。聲音的靜止沒有邊際，所以說沒有邊際。都是耳朵的境界，所以這裡一起說明。）三、鼻根。 鼻子能夠嗅聞，貫通出氣和入氣。有出氣和入氣，但缺少中間的交匯。由此驗證鼻根缺少三分之一。應當知道鼻子只有八百功德。（出氣、入氣、中間交匯，共成三分。一分四百。缺少中間的交匯，所以得到八百。）四、舌根。 舌頭能夠宣揚，窮盡世間和出世間的智慧。言語有範圍，道理無窮盡。應當知道舌根圓滿，有一千二百功德。（世間和出世間的智慧所知的境界，只有舌頭能夠詮釋顯現。能夠詮釋的言語語句還有範圍限制，所詮釋的道理趣味卻不能窮盡，所以有一千二百功德。）五、身根。 身體能夠覺察接觸，識別違背和順從。合在一起的時候能夠覺察，分離的時候就不知道。分離是一個，合在一起是雙倍。由此驗證身根缺少三分之一。應當知道身體只有八百功德。（合在一起具備違背和順從，分離的時候只有舍受，所以說不知道。現在就知覺的地方來說，違背和順從各有四百，所以得到八百。缺少分離的知覺，所以少了四百。）六、意根。 意念能夠默默地容納十方三世一切世間和出世間的法，無論是聖人還是凡人，沒有不包容的，窮盡其
【English Translation】 English version The front is all bright, the back is all dark. The left and right sides can only see two-thirds. Generally speaking, the merits performed are not complete. Three parts are merit, and one part is without merit. It should be known that the eye only has eight hundred merits. (The first two sentences are a general summary, as shown below for the specific description of the eye. 'Looking at the left and right sides two-thirds', refers to seeing only two hundred parts out of the three hundred parts in one direction, and only two hundred and fifty parts are completely close to the edge. If one direction is like this, the rest are the same. Now looking left and right, each can see two hundred complete parts, and two hundred and fifty parts are close to the edge, adding up to five hundred. Adding the three hundred that are all bright, the total is eight hundred. 'Three parts speak of merit', refers to seeing three directions.) The rest can be inferred by analogy. Two, the ear root. The ear can hear all around, without missing any of the ten directions. The movement of sound, whether near or far, can be heard; the stillness of sound has no boundaries. It should be known that the ear root is complete, with one thousand two hundred merits. (If drums are beaten in the ten directions at the same time, they can be heard in ten places at the same time. The movement of sound has a limited range, so it is said to be near and far. The stillness of sound has no boundaries, so it is said to have no boundaries. Both are the realm of the ear, so they are explained together here.) Three, the nose root. The nose can smell, connecting the exhaled and inhaled breath. There is exhaled and inhaled breath, but there is a lack of intermediate intersection. This verifies that the nose root is missing one-third. It should be known that the nose only has eight hundred merits. (Exhaled breath, inhaled breath, and intermediate intersection together form three parts. One part is four hundred. The intermediate intersection is missing, so eight hundred is obtained.) Four, the tongue root. The tongue can proclaim and exhaust the wisdom of the world and beyond the world. Words have a range, but the principles are endless. It should be known that the tongue root is complete, with one thousand two hundred merits. (The realm known by the wisdom of the world and beyond the world can only be explained and manifested by the tongue. The words and sentences that can explain still have a limited range, but the interesting principles that are explained cannot be exhausted, so there are one thousand two hundred merits.) Five, the body root. The body can perceive touch and recognize opposition and compliance. It can perceive when it is together, but it does not know when it is separated. Separation is one, and being together is double. This verifies that the body root is missing one-third. It should be known that the body only has eight hundred merits. (Being together has opposition and compliance, and separation only has relinquishment, so it is said to be unknown. Now, in terms of the place of perception, opposition and compliance each have four hundred, so eight hundred is obtained. The perception of separation is missing, so four hundred is missing.) Six, the mind root. The mind can silently accommodate all the dharmas of the ten directions, the three times, and all the worlds, both mundane and supramundane. Whether it is a sage or a mortal, there is nothing that it does not encompass, exhausting its
涯際。當知意根圓滿一千二百功德 意能遍緣三世三性世出世法無不具足。文顯易知 三令揀圓根修證二。一正勸令揀四。一總勸詳擇。
阿難。汝今欲逆生死欲流返窮流根至不生滅。當驗此等六受用根。誰合誰離。誰深誰淺。誰為圓通。誰不圓滿 返妄歸真。真為流根。故云至不生滅。此則以覺心源名究竟覺也。欲得此覺。應選圓根為趣入之要。若圓聽十方。耳根最勝。意令選擇以入圓通。如下文云。隔垣聽音響。遐邇俱可聞。五根所不齊。是則通真實 二別示功能。
若能於此悟圓通根。逆彼無始織妄業流。得循圓通。與不圓根日劫相倍 此是如來知時知機。令自選擇樂欲相應起隨順行。如下文云。我今欲令阿難開悟。二十五行誰當其根。兼我滅后此界眾生入菩薩乘求無上道。何方便門得易成就。故云日劫相倍也 三許為發明。
我今備顯六湛圓明本所功德。數量如是。隨汝詳擇其可入者。吾當發明令汝增進 具彰六根功德淺深。隨汝自意。審詳選擇。欲於一根得入三昧。我當爲汝開發顯明令得增進無上聖道 四須揀所以。
十方如來。於十八界一一修行。皆得圓滿無上菩提。于其中間亦無優劣。但汝下劣。未能于中圓自在慧。故我宣揚。令汝但於一門深入。入一無妄。彼六知根一時清
【現代漢語翻譯】 現代漢語譯本： 涯際。須知意根圓滿具備一千二百種功德，意能普遍緣取三世（過去、現在、未來）三性（善、惡、無記）世間和出世間法，沒有不具備的。文義顯明易懂，以下分三部分命令選擇圓滿的根來修證。 一、正式勸令選擇，分為四點：一、總勸詳細選擇。 阿難，你現在想要逆轉生死之流，返回到源頭，達到不生不滅的境界，應當驗證這六種受用根，哪個適合，哪個不適合，哪個深，哪個淺，哪個是圓通的，哪個是不圓滿的。返回虛妄，歸向真實，真實才是流的根源，所以說達到不生不滅。這就是以覺悟的心源作為究竟的覺悟。想要得到這種覺悟，應該選擇圓滿的根作為趣入的關鍵。如果圓滿地聽聞十方，耳根最為殊勝。意思是讓你選擇它來進入圓通。如下文所說：『隔著墻壁也能聽到聲音，遠近都能聽聞。五根的功能參差不齊，這才是通達真實。』二、分別顯示功能。 如果能從這裡悟入圓通的根，逆轉那無始以來編織虛妄的業力之流，得到遵循圓通，與不圓滿的根相比，所用時間相差無數倍。這是如來知道時機，知道根器，讓阿難自己選擇樂於修習的，相應而起隨順的修行。如下文所說：『我現在想要讓阿難開悟，這二十五種修行方法，哪一種最適合他？並且我滅度之後，這個世界的眾生進入菩薩乘，求無上道，用什麼方便法門容易成就？』所以說時間相差無數倍。三、允許為之闡明。 我現在完全顯示六種湛然圓明之根本來具有的功德，數量是這樣的。隨你詳細選擇哪個可以進入，我將為你闡明，讓你增進。完全彰顯六根功德的深淺，隨你自己的意願，仔細詳細地選擇。想要從一根進入三昧，我將為你開發顯明，讓你增進無上聖道。四、必須選擇的原因。 十方如來，在十八界（六根、六塵、六識）中一一修行，都得到圓滿無上菩提。在這些根性中間也沒有優劣之分，只是你下劣，不能在其中圓滿自在的智慧。所以我宣揚，讓你只從一門深入。進入一門沒有虛妄，其他六種知根一時清凈。
【English Translation】 English version: The edge of the shore. Know that the mind-root is perfectly endowed with twelve hundred merits. The mind can universally perceive the three periods of time (past, present, future), the three natures (good, evil, neutral), and both mundane and supramundane dharmas, lacking nothing. The meaning of the text is clear and easy to understand. The following is divided into three parts, instructing to choose the perfect root for cultivation and realization. 1. Formally exhorting to choose, divided into four points: 1. Generally exhorting to choose in detail. Ananda, now that you wish to reverse the stream of birth and death, return to the source, and attain the state of non-birth and non-death, you should examine these six roots of enjoyment to see which is suitable, which is not, which is deep, which is shallow, which is perfect, and which is imperfect. Return from the false to the true, for the true is the root of the stream, hence the saying 'attain the state of non-birth and non-death.' This is to regard the source of the enlightened mind as ultimate enlightenment. If you wish to attain this enlightenment, you should choose the perfect root as the key to entry. If one can perfectly hear in all directions, the ear-root is the most excellent. The meaning is to have you choose it to enter perfect penetration. As the text below says: 'Hearing sounds through walls, both near and far can be heard. The functions of the five roots are uneven; this is penetrating the real.' 2. Separately showing the functions. If one can awaken to the perfect root of penetration here, reverse the stream of deluded karma woven since beginningless time, and obtain following the perfect penetration, the time required will be countless times less than with an imperfect root. This is because the Tathagata knows the time and the capacity, allowing Ananda to choose what he is happy to cultivate, responding and following the practice accordingly. As the text below says: 'Now I wish to enlighten Ananda. Which of these twenty-five practices is most suitable for him? And after my extinction, what expedient method can beings in this world who enter the Bodhisattva path and seek the unsurpassed path easily achieve?' Hence the saying that the time required will be countless times less. 3. Permitting to elucidate it. Now I will fully reveal the original merits and virtues of the six roots, which are clear and perfect, and their quantity is such. Choose in detail which one you can enter, and I will elucidate it for you, allowing you to increase. Fully reveal the depth and shallowness of the merits and virtues of the six roots, according to your own wishes, carefully and in detail choose. If you wish to enter samadhi through one root, I will develop and reveal it for you, allowing you to increase in the unsurpassed holy path. 4. The reason why it must be chosen. The Tathagatas of the ten directions, cultivating in each of the eighteen realms (six roots, six dusts, six consciousnesses), all attain perfect unsurpassed Bodhi. There is no superiority or inferiority among these roots, but you are inferior and cannot have perfect and unhindered wisdom in them. Therefore, I proclaim, allowing you to deeply enter through only one gate. Entering one gate without delusion, the other six knowing roots will be pure at once.
凈 若約佛根無礙。六根總得圓通。即同殃掘經云。所謂彼眼根。于諸如來常具足無減修。了了分明見。乃至六根。皆作是說。故云亦無優劣。但汝下約劣根鬚揀。根非徑要。劫修無益。若得圓門日功倍勝。故一根返源六根清凈 二酬請廣說二。一伸請。
阿難白佛言。世尊。云何逆流深入一門。能令六根一時清凈 前佛所勸。意明。如來藏體清凈本然。由乎強覺分成六妄。若能返照。從一根門入一性海。法界一相。更無六一之異。故云深入一門六根清凈。今阿難將謂。六根有實元是一體。若是一體又何分六。故今請示一六之由耳 二廣釋四。一且破一六之見三。一況顯未亡法執。
佛告阿難。汝今已得須陀洹果。已滅三界眾生世間見所斷惑。然猶未知根中積生無始虛習。彼習要因修所斷得。何況此中生住異滅分劑頭數 一六之情正是法執。執根是實有一六故。阿難初果。雖破我執。尚有所餘煩惱俱生猶未斷故。況此法執是所知障無明住地。此障最細。名為根中生住異滅分劑頭數 二推破一六疑情三。一徴。
今汝且觀。現前六根。為一為六 如文 二破二。一破一。
阿難。若言一者。耳何不見。目何不聞。頭奚不履。足奚無語 若言一者。六用應同。眼合能聞。足應解說。今汝不然 二
【現代漢語翻譯】 現代漢語譯本： 凈，如果從佛的根性無礙來看，六根都能得到圓滿通達。如同《央掘經》所說：『所謂的眼根，在諸如來處常常具足無缺，明明白白地看見。』乃至六根，都這樣說。所以說也沒有優劣之分。但是你現在是從劣根的角度需要選擇，根不是最重要的途徑，長劫修行也沒有益處。如果得到圓頓法門，一日的功德勝過多日。所以說一根返本還原，六根都能清凈。 二、爲了酬謝佛的教誨，進一步詳細解說。分為兩部分。一、提出請求。 阿難對佛說：『世尊，如何逆流而上，深入一個法門，能使六根一時清凈？』前面佛所勸導的，意思是說，如來藏的本體本來是清凈的，由於強行覺知而分成六種妄想。如果能夠反過來觀照，從一個根門進入一性海，法界就是一個相，更沒有六個或一個的差異。所以說深入一個法門，六根清凈。現在阿難認為，六根有實在的體性，原本是一個整體。如果是一個整體，又為什麼要分成六個？所以現在請佛開示一個和六個的緣由。 二、廣泛解釋，分為四個部分。一、姑且破除對一個和六個的執見，分為三個部分。一、用比況來顯示還沒有消除的法執。 佛告訴阿難：『你現在已經證得須陀洹果（Srotapanna，入流果），已經滅除了三界眾生世間見所斷的迷惑。然而還不知道根中積累的無始以來的虛妄習氣。這些習氣必須依靠修行才能斷除。何況這其中還有生、住、異、滅的分際和頭數。』對一個和六個的執著正是法執。執著根是實在的，有一個和六個的區分。阿難證得初果，雖然破除了我執，但還有剩餘的煩惱與生俱來，還沒有斷除。何況這種法執是所知障，是無明住地。這種障礙最細微，名為根中生、住、異、滅的分際和頭數。 二、推翻對一個和六個的懷疑，分為三個部分。一、提問。 『現在你且觀察，現前的六根，是一個還是六個？』如經文所說。 二、破斥兩種觀點。一、破斥『一』的觀點。 『阿難，如果說是『一』，那麼耳朵為什麼不能看見？眼睛為什麼不能聽見？頭為什麼不能行走？腳為什麼不能說話？』如果說是一個，那麼六種作用應該相同。眼睛閉合也能聽見，腳應該能解說。現在你不是這樣。
【English Translation】 English version: Pure, if viewed from the unobstructed nature of the Buddha's root, all six roots can attain complete and thorough understanding. Just as the 'Angulimaliya Sutra' says: 'The so-called eye-root, in all Tathagatas, is always complete and without deficiency, seeing clearly and distinctly.' And so it is said of all six roots. Therefore, it is said that there is no superiority or inferiority. However, you are now considering it from the perspective of inferior roots, which requires selection. The root is not the most important path, and cultivating for long kalpas is of no benefit. If one obtains the perfect and sudden Dharma gate, the merit of one day surpasses many days. Therefore, it is said that when one root returns to its source, all six roots become pure. Two, to repay the Buddha's teachings, further detailed explanations are given. Divided into two parts. One, making a request. Ananda said to the Buddha: 'World Honored One, how can one go against the stream, deeply enter one Dharma gate, and enable the six roots to be pure at once?' What the Buddha advised earlier meant that the essence of the Tathagatagarbha (Tathagata's Womb) is originally pure, but it is divided into six delusions due to forceful awareness. If one can reflect back and enter the ocean of one's nature from one root gate, the Dharmadhatu (Realm of Dharma) is one aspect, and there is no difference between six or one. Therefore, it is said that deeply entering one Dharma gate purifies the six roots. Now Ananda believes that the six roots have a real nature and are originally one entity. If it is one entity, why divide it into six? Therefore, he now asks the Buddha to explain the reason for one and six. Two, extensive explanation, divided into four parts. One, temporarily refuting the attachment to one and six, divided into three parts. One, using analogy to show the Dharma attachment that has not yet been eliminated. The Buddha told Ananda: 'You have now attained the Srotapanna (stream-enterer) fruit, and have eliminated the delusions that can be severed by seeing in the world of sentient beings in the Three Realms. However, you still do not know the false habits accumulated in the roots since beginningless time. These habits must be severed through cultivation. Moreover, there are the boundaries and numbers of arising, dwelling, changing, and ceasing within them.' The attachment to one and six is precisely Dharma attachment. Attaching to the root as real, there is a distinction between one and six. Ananda attained the first fruit, although he has broken the ego-attachment, there are still remaining afflictions that are born with him and have not been severed. Moreover, this Dharma attachment is the obstacle of what is known, the ground of ignorance. This obstacle is the most subtle, called the boundaries and numbers of arising, dwelling, changing, and ceasing in the roots. Two, refuting the doubts about one and six, divided into three parts. One, questioning. 'Now you should observe, are the present six roots one or six?' As the text says. Two, refuting two viewpoints. One, refuting the viewpoint of 'one'. 'Ananda, if it is said to be 'one', then why can't the ear see? Why can't the eye hear? Why can't the head walk? Why can't the feet speak?' If it is said to be one, then the six functions should be the same. The eyes should be able to hear when closed, and the feet should be able to explain. Now you are not like this.'
破六。
若此六根決定成六。如我今會與汝宣揚微妙法門。汝之六根誰來領受。阿難言。我用耳聞。佛言。汝耳自聞。何關身口口來問義身起欽承 若言六異。應不相干。一處聞經二何欽問 三結。
是故應知。非一終六。非六終一。終不汝根元一元六 初三句結前互破。后二句顯無一六。根體元無。何一六之有乎 三釋成一六俱妄二。一釋成。
阿難。當知是根非一非六。由無始來顛倒淪替。故於圓湛一六義生。汝須陀洹。雖得六消猶末亡一 圓明藏體非一六之異。無始顛倒六根強生。聞說解六又執是一。一六形待虛妄相生。沒於四流遷改不息。知見移易變一為六。故云淪替。雖得六銷猶未亡一者。據汝所解。雖欲除六而不除一。以執六根是一體故。又初果人。不取六塵名為六銷。執根有體。名朱亡一。般若云。須陀洹名為入流。而無所入。不入色聲香味觸法。涅槃亦云。須陀洹人。雖生惡國。以道力故不作諸惡。不因六塵所惑。不造新業。或認六塵銷處見惑不生。執一無為果體。故云猶未亡一 二喻顯。
如太虛空參合群器。由器形異名之異空。除器觀空說空為一。彼太虛空。云何為汝成同不同。何況更名是一非一。則汝了知六受用根亦復如是 太虛如來藏也。群器六塵也。異空六根也
【現代漢語翻譯】 現代漢語譯本： 破六。
如果說這六根（眼、耳、鼻、舌、身、意）決定是六個不同的東西，那麼就像我現在在這裡為你們宣揚這微妙的佛法，你們的六根中是誰來領受的呢？阿難（Ananda，佛陀的十大弟子之一）回答說：『我用耳朵聽。』 佛說：『你的耳朵自己聽，和身體、口有什麼關係呢？口來問佛法的意義，身體恭敬地接受佛的教誨。』 如果說六根是不同的，那應該互不相干，一個地方聽經，其他地方為何要恭敬提問呢？
所以應該知道，並非一個最終變成六個，也非六個最終歸於一個。最終不是你的根源是一個，也不是六個。 前三句總結前面互相破斥的觀點，后兩句說明沒有一和六的說法。根的本體本來就沒有，哪裡有一和六的說法呢？
解釋成立一和六都是虛妄的。首先解釋成立。
阿難（Ananda），你應該知道，這根不是一個，也不是六個。由於無始以來顛倒錯亂，所以在圓滿清凈的本體上產生了一和六的說法。你雖然證得了須陀洹（Srotapanna，小乘四果中的初果），消除了六根對六塵的執著，但還沒有消除對『一』的執著。 圓滿光明的本體不是一和六的區別，而是無始以來的顛倒才產生了六根。聽聞佛法后解除了對六塵的執著，又執著于『一』。一和六相互依存，虛妄產生。沉沒於色、受、想、行這四種流動之中，遷變不停息。知見轉移變化，將『一』變為『六』，所以說是顛倒錯亂。雖然消除了六根的執著，但還沒有消除對『一』的執著，這是根據你所理解的來說的。雖然想要去除對六塵的執著，但卻沒有去除對『一』的執著，因為執著於六根是一個整體的緣故。而且初果之人，不執取六塵叫做消除了六根的執著，執著于根的本體，叫做沒有消除對『一』的執著。《般若經》（Prajnaparamita Sutra）說：『須陀洹（Srotapanna）名為入流，而無所入。』不入色、聲、香、味、觸、法。《涅槃經》（Nirvana Sutra）也說：『須陀洹（Srotapanna）人，即使生在惡劣的國家，因為有道力的緣故，也不會做各種惡事。』不被六塵所迷惑，不造新的惡業。或者認為在六塵消失的地方，見惑不再產生，執著于『一』的無為果體，所以說還沒有消除對『一』的執著。
用比喻來顯明。
就像太虛空（空性）混合各種器物，因為器物的形狀不同，所以給虛空起了不同的名字。除去器物觀察虛空，說虛空是一個。那麼，這太虛空，怎麼能說是和你們相同或不同呢？更何況再給它起名字，說它是一個或不是一個呢？那麼你們所瞭解的六根的受用也是這樣。』 太虛空（空性）好比如來藏（Tathagatagarbha），各種器物好比六塵（色、聲、香、味、觸、法），不同的虛空好比六根（眼、耳、鼻、舌、身、意）。
【English Translation】 English version: Breaking Through the Six.
If these six roots (eye, ear, nose, tongue, body, mind) are definitively six distinct entities, then as I now proclaim this subtle Dharma to you, which of your six roots receives it? Ananda (one of the ten principal disciples of the Buddha) replied, 'I hear with my ear.' The Buddha said, 'Your ear hears by itself; what does that have to do with the body and mouth? The mouth asks the meaning of the Dharma, and the body respectfully receives the Buddha's teachings.' If the six roots are different, they should be unrelated. If one place hears the sutra, why should the others respectfully inquire?
Therefore, it should be known that it is not that one ultimately becomes six, nor that six ultimately return to one. Ultimately, your root source is neither one nor six. The first three sentences summarize the preceding mutually refuting viewpoints, and the last two sentences explain that there is no such thing as one or six. The essence of the root is originally nonexistent; where do the notions of one and six come from?
Explaining that both one and six are illusory. First, explaining the establishment.
Ananda (one of the ten principal disciples of the Buddha), you should know that this root is neither one nor six. Due to beginningless inversion and decline, the notions of one and six arise in the perfect and pure essence. Although you have attained Srotapanna (the first of the four stages of enlightenment in Theravada Buddhism), eliminating the attachment of the six roots to the six sense objects, you have not yet eliminated the attachment to 'one.' The perfect and bright essence is not different from one or six, but the six roots arise from beginningless inversion. After hearing the Dharma and resolving the attachment to the six sense objects, one then clings to 'one.' One and six are interdependent, and illusion arises. Submerged in the four streams of form, sensation, conception, and volition, changing without ceasing. Knowledge shifts and transforms, changing 'one' into 'six,' so it is called inversion and decline. Although the attachment to the six roots has been eliminated, the attachment to 'one' has not yet been eliminated; this is according to your understanding. Although you want to remove the attachment to the six sense objects, you have not removed the attachment to 'one,' because you are attached to the six roots as a whole. Moreover, a Srotapanna (the first of the four stages of enlightenment in Theravada Buddhism) does not grasp the six sense objects, which is called eliminating the attachment to the six roots, and clinging to the essence of the root is called not eliminating the attachment to 'one.' The Prajnaparamita Sutra says, 'Srotapanna (the first of the four stages of enlightenment in Theravada Buddhism) is called entering the stream, but there is nothing to enter.' Not entering form, sound, smell, taste, touch, or dharma. The Nirvana Sutra also says, 'A Srotapanna (the first of the four stages of enlightenment in Theravada Buddhism), even if born in an evil country, will not do any evil deeds because of the power of the Dharma.' Not being deluded by the six sense objects, not creating new evil karma. Or believing that in the place where the six sense objects disappear, the delusions of view no longer arise, clinging to the unconditioned essence of 'one,' so it is said that the attachment to 'one' has not yet been eliminated.
Using a metaphor to illustrate.
It is like the great void (emptiness) mixing with various vessels. Because the shapes of the vessels are different, different names are given to the void. Removing the vessels and observing the void, saying that the void is one. Then, how can this great void be said to be the same or different from you? Moreover, how can it be named again, saying that it is one or not one? Then, the enjoyment of the six roots that you understand is also like this.' The great void (emptiness) is like the Tathagatagarbha (Buddha-nature), the various vessels are like the six sense objects (form, sound, smell, taste, touch, dharma), and the different voids are like the six roots (eye, ear, nose, tongue, body, mind).
。法界藏體非一非六。由塵發知成六根異。塵若不緣根無所偶。六既不立。一亦不成。尚非同異之名。豈安一六之相 二廣明根結之由二。一別明六。一眼根。
由明暗等二種相形。于妙圓中。粘湛發見 本一圓常妙湛明性。所相妄現分明暗殊。明暗相形動覺湛性。性相和合執成妄覺。故云粘湛發見。斯則所既妄立生汝妄能也。
見精映色。結色成根 見精即妄覺也。能所相熏互相交織。根結便成。故云結色成根。
根元目為清凈四大 既覺明相雜。粘湛合成。由是名為清凈四大。即勝義根也。
因名眼體。如蒲萄朵。浮根四塵流逸奔色 勝義根色。屬不可見。而有對礙。故寄世俗根所依處蒲萄之相。表顯勝義奔取本境明暗之相。故云流逸奔色。下之五根大意皆然。故不細釋。例如此知 二耳根。
由動靜等二種相擊。于妙圓中粘湛發聽。聽精映聲。卷聲成根。根元目為清凈四大。因名耳體如新卷葉。浮根四塵流逸奔聲 聽精即妄覺也。既動靜互相擊發。鼓真成妄。失真湛性遂發聽精。卷彼聲影結影成根。聲性虛散。故須卷攝以成聽義。既捲成根。還如卷葉 三鼻根。
由通塞等二種相發。于妙圓中粘湛發嗅。嗅精映香。納香成根。根元目為清凈四大。因名鼻體如雙垂爪。浮根
【現代漢語翻譯】 現代漢語譯本 法界藏體既不是一，也不是六。由於塵埃引發了知覺，形成了六根的差異。塵埃如果不與根相聯繫，根就無所依傍。六根既然不能成立，一也就不能成立。甚至連相同和差異的名稱都不能安立，又怎麼能安立一和六的表象呢？ 二、廣泛闡明根結產生的原因，分為兩部分。第一部分，分別闡明六根。首先是眼根： 由於明暗等兩種相對的現象，在妙圓覺性中，粘著湛然之性而生起見性。原本是唯一圓滿常住的妙湛明性，由於妄想而顯現出分明的明暗差別。明暗相互作用，觸動了湛然之性，使自性與現象相互融合，執著形成了虛妄的知覺。所以說『粘湛發見』。這樣，所見之境既然是虛妄建立的，也就產生了你的虛妄能見。 見精映照色塵，結集色塵而形成眼根。見精就是虛妄的知覺。能見和所見相互薰染，互相交織，根結就形成了。所以說『結色成根』。 眼根的根元被認為是清凈四大。既然覺與明相互混雜，粘著湛然之性而合成，因此稱為清凈四大，也就是勝義根。 因為這個緣故，眼根的形體就像葡萄的果實。浮根的四塵流散奔向色塵。勝義根的色塵，屬於不可見，但有對礙。所以借用世俗根所依附的葡萄的形狀，來表示勝義根奔取本境明暗之相。所以說『流逸奔色』。下面的五根大體都是這樣，所以不詳細解釋，可以依此類推。第二是耳根： 由於動靜等兩種相對的現象相互衝擊，在妙圓覺性中，粘著湛然之性而生起聽性。聽精映照聲塵，收卷聲塵而形成耳根。耳根的根元被認為是清凈四大。因為這個緣故，耳根的形體就像新卷的葉子。浮根的四塵流散奔向聲塵。聽精就是虛妄的知覺。既然動靜互相沖擊激發，鼓動真性而形成妄想，失去了真湛之性，於是生起聽精。收卷那些聲塵的影子，結集影子而形成耳根。聲性虛浮散亂，所以需要收卷聚集來成就聽的作用。既然收卷形成了耳根，就像新卷的葉子一樣。第三是鼻根： 由於通塞等兩種相對的現象相互激發，在妙圓覺性中，粘著湛然之性而生起嗅性。嗅精映照香塵，納入香塵而形成鼻根。鼻根的根元被認為是清凈四大。因為這個緣故，鼻根的形體就像雙垂的爪子。浮根
【English Translation】 English version The Dharma Realm's treasury of essence is neither one nor six. Because of the arising of perception from dust, the differences of the six roots are formed. If dust does not connect with the roots, the roots have nothing to rely on. Since the six cannot be established, neither can the one. It is beyond even the names of sameness and difference; how can the appearances of one and six be established? 2. Broadly explaining the causes of the root-knots, in two parts. 1. Separately explaining the six. First, the eye-root: Due to the two kinds of relative appearances such as brightness and darkness, in the wondrously perfect nature, clinging to the still and clear essence, seeing arises. Originally, it is the one, perfect, constant, wondrously still, and bright nature. Due to false appearances, distinct differences of brightness and darkness manifest. Brightness and darkness interact, stirring the still and clear nature. The nature and appearances harmonize, clinging and forming false perception. Therefore, it is said, 'clinging to the still and clear, seeing arises.' Thus, since the seen realm is falsely established, your false ability to see arises as well. The seeing essence reflects upon form, binding form to create the root. The seeing essence is the false perception. The able and the seen mutually influence and interweave, and the root-knot is formed. Therefore, it is said, 'binding form to create the root'. The root-source is regarded as the pure four elements. Since awareness and brightness are mixed, clinging and combining with the still and clear, it is therefore called the pure four elements, which is the supreme meaning root (Sheng Yi Gen). Because of this, the form of the eye-body is like a bunch of grapes. The floating root's four dusts flow and rush towards form. The form of the supreme meaning root belongs to the invisible, but has opposition and obstruction. Therefore, it borrows the appearance of grapes, which is the place where the worldly root relies, to represent the supreme meaning root rushing towards the appearances of brightness and darkness in its own realm. Therefore, it is said, 'flowing and rushing towards form'. The general meaning of the following five roots is similar, so it is not explained in detail. Understand it by analogy. 2. The ear-root: Due to the two kinds of relative phenomena such as movement and stillness colliding, in the wondrously perfect nature, clinging to the still and clear essence, hearing arises. The hearing essence reflects upon sound, rolling up sound to create the root. The root-source is regarded as the pure four elements. Because of this, the form of the ear-body is like a newly rolled leaf. The floating root's four dusts flow and rush towards sound. The hearing essence is the false perception. Since movement and stillness mutually collide and stimulate, stirring the true nature and forming false thoughts, losing the true still and clear nature, thus hearing arises. Rolling up the shadows of those sounds, binding the shadows to create the root. The nature of sound is empty and scattered, so it needs to be rolled up and gathered to accomplish the function of hearing. Since it is rolled up and formed into the ear-root, it is like a newly rolled leaf. 3. The nose-root: Due to the two kinds of relative phenomena such as passage and blockage mutually stimulating, in the wondrously perfect nature, clinging to the still and clear essence, smelling arises. The smelling essence reflects upon fragrance, taking in fragrance to create the root. The root-source is regarded as the pure four elements. Because of this, the form of the nose-body is like a pair of hanging claws. The floating root
四塵流逸奔香 通塞相發。覺明映香。于妙圓湛結成鼻處。香氣上騰。根垂下取。如雙垂爪 四舌根。
由恬變等二種相參。于妙圓中粘湛發嘗。嘗精映味。絞味成根。根元目為清凈四大。因名舌體如初偃月。浮根四塵流逸奔味 恬變交。參妄真粘。合心境相。結攬以成。根約所依。相如初偃月 五身根。
由離合等二種相摩。于妙圓中粘湛發覺。覺精映觸。摶觸成根。根元目為清凈四大。因名身體如腰鼓顙。浮根四塵流逸奔觸 離合觸摩。湛圓隨妄。覺觸相待摶取成根。能造所造二具八法。是不可見。寄所依處如腰鼓顙 六意根。
由生滅等二種相續。于妙圓中粘湛發知。知精映法。攬法成根。根元目為清凈四大。因名意思如幽室見。浮根四塵流逸奔法 妙圓無動。生滅妄陳。和湛成知。知還攬法。根境既結奔趣無休。以六根中隨一攝故。如前五根亦名四大。居在身中不彰外相。如幽室見。然此意根。本由生滅妄塵所結。妄塵不離妄覺影明。若以有色無色為諍論者。猶邀空華結為空果。故此所明六皆四大。無相違也 二總結二。一結由迷發現。
阿難。如是六根。由彼覺明。有明明覺。失彼精了。粘妄發光 性覺之體本有真明。由彼妄覺影明忽起。遂令真覺隱於精了失真照性。妄覺影明自
【現代漢語翻譯】 現代漢語譯本 鼻根：四種塵境流動散逸追逐香氣，貫通與閉塞相互引發。覺明（Jue Ming，覺悟的明性）映照香氣，在妙圓湛（Miao Yuan Zhan，微妙圓滿清澈）中凝結成鼻處（Bi Chu，鼻根所在之處）。香氣向上升騰，鼻根向下攝取，像兩隻下垂的爪子。 舌根：由於恬淡與變動兩種狀態相互摻雜，在妙圓（Miao Yuan，微妙圓滿）中粘著清澈而生髮品嚐。品嚐的精微映照味道，交織味道形成舌根。舌根的根元被認為是清凈四大（Qing Jing Si Da，地、水、火、風四種基本元素）。因此稱為舌體，像初生的彎月。浮根（Fu Gen，漂浮不定的根）隨著四種塵境流動散逸追逐味道。恬淡與變動交織，摻雜虛妄與真實，粘合心與境的相互作用，凝結攬取而成。舌根依附於所依之處，形狀像初生的彎月。 身根：由於離散與聚合兩種狀態相互摩擦，在妙圓（Miao Yuan，微妙圓滿）中粘著清澈而生髮感覺。感覺的精微映照觸覺，摶聚觸覺形成身根。身根的根元被認為是清凈四大（Qing Jing Si Da，地、水、火、風四種基本元素）。因此稱為身體，像腰鼓的鼓面。浮根（Fu Gen，漂浮不定的根）隨著四種塵境流動散逸追逐觸覺。離散與聚合的觸覺摩擦，清澈圓滿隨著虛妄而動，感覺與觸覺相互對待，摶聚攝取形成身根。能造作和所造作的兩種作用具備八種法則，這是不可見的。寄託在所依之處，像腰鼓的鼓面。 意根：由於生起與滅亡兩種狀態相互連續，在妙圓（Miao Yuan，微妙圓滿）中粘著清澈而生髮知覺。知覺的精微映照法（Fa，事物、規律），攬取法形成意根。意根的根元被認為是清凈四大（Qing Jing Si Da，地、水、火、風四種基本元素）。因此稱為意思，像在幽暗的房間里看見東西。浮根（Fu Gen，漂浮不定的根）隨著四種塵境流動散逸追逐法。妙圓（Miao Yuan，微妙圓滿）本來不動，生起與滅亡是虛妄的陳述。調和清澈而形成知覺，知覺又攬取法。根與境既然凝結，奔逐趨向就沒有休止。因為六根中隨一根攝取（其他），所以像前面的五根也稱為四大（Si Da，地、水、火、風四種基本元素）。居住在身體中，不顯露外在的形象，像在幽暗的房間里看見東西。然而這個意根，本來是由生起與滅亡的虛妄塵埃所凝結。虛妄塵埃不離開虛妄知覺的影明。如果以有色無色來爭論，就像邀請空中的花朵結成空中的果實。所以這裡所說明的六根都是四大（Si Da，地、水、火、風四種基本元素），沒有相互違背的地方。總結以上內容分為兩點：一是總結由迷惑而發現。 阿難（Ananda，佛陀的十大弟子之一）。像這樣的六根（Liu Gen，眼、耳、鼻、舌、身、意），由於那個覺明（Jue Ming，覺悟的明性），有明明覺（Ming Ming Jue，清晰明瞭的覺知）。失去了那個精細明瞭，粘著虛妄而生髮光明。性覺（Xing Jue，本性的覺悟）的本體本來具有真實的明性，由於那個虛妄知覺的影明忽然生起，於是使真實的覺悟隱藏於精細明瞭之中，失去了真實的照性。虛妄知覺的影明自然而然地……
【English Translation】 English version The nose root: The four dusts flow and scatter, chasing after fragrance, with communication and obstruction arising mutually. The Jue Ming (Aware Brightness) reflects fragrance, congealing into the nose-location in the Miao Yuan Zhan (Wonderfully Perfect Clarity). Fragrance ascends, and the root hangs down to grasp, like two hanging claws. The tongue root: Due to the intermingling of two states, tranquility and change, tasting arises from clinging to clarity in the Miao Yuan (Wonderfully Perfect). The essence of taste reflects flavor, twisting flavor into the root. The root origin is regarded as the Pure Four Great Elements (earth, water, fire, wind). Therefore, it is called the tongue body, like a crescent moon. The floating root flows and scatters with the four dusts, chasing after flavor. Tranquility and change intertwine, mixing delusion and truth, clinging to the interaction of mind and environment, congealing and grasping to form the root. The root relies on its support, shaped like a crescent moon. The body root: Due to the rubbing of two states, separation and union, sensation arises from clinging to clarity in the Miao Yuan (Wonderfully Perfect). The essence of sensation reflects touch, solidifying touch into the body root. The root origin is regarded as the Pure Four Great Elements (earth, water, fire, wind). Therefore, it is called the body, like the face of a waist drum. The floating root flows and scatters with the four dusts, chasing after touch. The touch of separation and union, clarity and perfection follow delusion, sensation and touch treat each other, solidifying and grasping to form the root. The two functions of creating and being created possess eight laws, which are invisible. Lodged in its support, like the face of a waist drum. The mind root: Due to the continuous succession of two states, arising and ceasing, knowing arises from clinging to clarity in the Miao Yuan (Wonderfully Perfect). The essence of knowing reflects Dharma (things, laws), grasping Dharma to form the mind root. The root origin is regarded as the Pure Four Great Elements (earth, water, fire, wind). Therefore, it is called thought, like seeing in a dark room. The floating root flows and scatters with the four dusts, chasing after Dharma. The Miao Yuan (Wonderfully Perfect) is originally unmoving, arising and ceasing are false statements. Harmonizing clarity forms knowing, and knowing grasps Dharma. Once the root and environment are congealed, chasing and pursuing never cease. Because one of the six roots grasps (the others), the preceding five roots are also called the Four Great Elements (earth, water, fire, wind). Dwelling in the body, not revealing an external form, like seeing in a dark room. However, this mind root is originally congealed by the dust of arising and ceasing. Deluded dust does not leave the shadow of deluded awareness. If one argues about form and formlessness, it is like inviting empty flowers to form empty fruits. Therefore, the six roots explained here are all the Four Great Elements, without contradiction. Summarizing the above into two points: first, summarizing the discovery from delusion. Ananda (one of the ten great disciples of the Buddha). These six roots (eye, ear, nose, tongue, body, mind) are due to that Jue Ming (Aware Brightness), having Ming Ming Jue (Clear and Bright Awareness). Losing that subtle clarity, clinging to delusion and generating light. The essence of Xing Jue (Nature Awareness) originally possesses true brightness. Due to the sudden arising of the shadow of deluded awareness, it causes true awareness to be hidden in subtle clarity, losing the true illuminating nature. The shadow of deluded awareness naturally...
相粘執。熏變擊發。結成六種知見之光。故此六根由迷發現。發現之相廣見上文 二結離塵無體。
是以汝今離暗離明無有見體。離動離靜元無聽質。無通無塞嗅性不生。非變非恬嘗無所出。不離不合覺觸本無。無滅無生了知安寄 由境有根。如風起浪。境風不息識浪奚窮。故離塵境無根識耳 三正示入一之門。
汝但不循動靜合離恬變通塞生滅明暗如是十二諸有為相 不隨六境也。
隨拔一根。脫粘內伏。伏歸元真發本明耀耀性發明。諸餘五粘應拔圓脫 圓脫圓銷也。執境成根。因根有礙。執心不起諸境自亡。既不相纏自然圓脫。下文云。見聞如幻翳。三界若空華。聞復翳根除。塵銷覺圓凈。凈極光通達故云伏歸元真發本明耀。楞伽云。不了心及緣。則生二妄想。了心及境界。妄想則不生。妄既不生即發明耀。皆斯義也 四結顯真覺之理二。略標示。
不由前塵所起知見。明不循根。寄根明發。由是六根互相為用 見聞覺知由塵所發。畢竟無體。今非此等。斯揀妄也。明不下顯真。謂真妙覺明不循根境。即不逐緣生。不因境起。瞭然自覺。即是性明。圓覺亦云。無知覺明不依諸礙。此亦揀非知覺顯是真明。豈依根塵而始顯發。故云寄也。由是寄故互相為用 二廣釋成四。一約人辨用。
【現代漢語翻譯】 現代漢語譯本 相粘執（相互粘連執著）。熏變擊發（熏習變異，互相沖擊引發）。結成六種知見之光（最終形成六種知覺和見解的光芒）。故此六根由迷發現（所以這六根是由迷惑而顯現出來的）。發現之相廣見上文（顯現的狀況已經在上文詳細說明）二結離塵無體（第二，總結六根離開塵境就沒有自體）。 是以汝今離暗離明無有見體（因此，你現在離開黑暗和光明，就沒有能見的自體）。離動離靜元無聽質（離開動和靜，原本就沒有能聽的本質）。無通無塞嗅性不生（沒有通暢和阻塞，嗅覺的本性就不會產生）。非變非恬嘗無所出（不是變化也不是恬淡，味覺就無從產生）。不離不合覺觸本無（不離開也不結合，感覺和觸覺原本就沒有）。無滅無生了知安寄（沒有滅也沒有生，了知安住在哪裡呢）由境有根（由於塵境才有六根）。如風起浪（就像風吹起波浪）。境風不息識浪奚窮（塵境的風不停止，意識的波浪何時窮盡）。故離塵境無根識耳（所以離開塵境就沒有六根和意識了）三正示入一之門（第三，正式指示進入一體之門）。 汝但不循動靜合離恬變通塞生滅明暗如是十二諸有為相（你只要不追隨動靜、合離、恬淡變化、通暢阻塞、生滅、明暗這些十二種有為現象）。不隨六境也（也不追隨六種塵境）。 隨拔一根（隨意拔除一根）。脫粘內伏（脫離粘著，向內收伏）。伏歸元真發本明耀（收伏歸於本元真性，煥發本有的光明）。耀性發明（光明的本性顯發出來）。諸餘五粘應拔圓脫（其餘五根的粘著也應該拔除，達到圓滿解脫）。圓脫圓銷也（圓滿解脫就是圓滿消融）。執境成根（執著塵境形成六根）。因根有礙（因為六根而有障礙）。執心不起諸境自亡（執著的心不生起，各種塵境自然消亡）。既不相纏自然圓脫（既然不互相纏繞，自然就圓滿解脫）。下文云（下文說）。見聞如幻翳（見聞就像虛幻的眼翳）。三界若空華（三界就像虛空中的花朵）。聞復翳根除（聽聞恢復，眼翳的根源就消除了）。塵銷覺圓凈（塵境消散，覺悟就圓滿清凈）。凈極光通達故云伏歸元真發本明耀（清凈到極點，光明就通達，所以說收伏歸於本元真性，煥發本有的光明）。楞伽云（《楞伽經》說）。不了心及緣（不瞭解心和外緣）。則生二妄想（就會產生兩種虛妄的念頭）。了心及境界（瞭解心和境界）。妄想則不生（虛妄的念頭就不會產生）。妄既不生即發明耀（虛妄的念頭既然不產生，光明就會顯發出來）。皆斯義也（都是這個意思）四結顯真覺之理二（第四，總結顯明真覺的道理，分為兩部分）。略標示（簡略地標示）。 不由前塵所起知見（不是由之前的塵境所產生的知見）。明不循根（光明不依賴六根）。寄根明發（依附六根而光明顯發）。由是六根互相為用（因此六根可以互相作用）。見聞覺知由塵所發（見聞覺知是由塵境所引發的）。畢竟無體（畢竟沒有自體）。今非此等（現在不是這種情況）。斯揀妄也（這是爲了揀別虛妄）。明不下顯真（下面顯明真性）。謂真妙覺明不循根境（所謂真正的妙覺光明不依賴六根和塵境）。即不逐緣生（就是不隨外緣而生）。不因境起（不因為塵境而起）。瞭然自覺（清清楚楚地自己覺悟）。即是性明（就是本性的光明）。圓覺亦云（《圓覺經》也說）。無知覺明不依諸礙（沒有知覺的光明不依賴各種障礙）。此亦揀非知覺顯是真明（這也是爲了揀別不是知覺，而顯明是真光明）。豈依根塵而始顯發（難道是依賴六根和塵境才開始顯發嗎）。故云寄也（所以說是依附）。由是寄故互相為用（因為是依附，所以可以互相作用）二廣釋成四（第二，廣泛解釋，分為四個部分）。一約人辨用（第一，從人的角度辨別作用）。
【English Translation】 English version Adhering and clinging to each other. Influenced by habit and triggered by impact. Congealing into the light of six kinds of knowledge and perception. Therefore, these six roots are manifested from delusion. The aspect of manifestation has been extensively discussed in the previous text. Two: Concluding that being apart from the dust has no substance. Therefore, if you now separate from darkness and light, there is no seeing entity. Separated from movement and stillness, there is fundamentally no listening substance. Without passage or obstruction, the smelling nature does not arise. Neither changing nor tranquil, tasting has no origin. Without separation or union, feeling and touching are fundamentally absent. Without extinction or birth, where does knowing reside? Roots exist due to the environment. Like waves arising from the wind. If the wind of the environment does not cease, how can the waves of consciousness be exhausted? Therefore, apart from the environment of dust, there are no roots or consciousness. Three: Directly pointing to the gate of entering oneness. You should not follow the twelve conditioned phenomena such as movement and stillness, union and separation, tranquility and change, passage and obstruction, birth and death, brightness and darkness. Nor should you follow the six sense objects. Then pluck out one root at will. Release the attachment and subdue it inwardly. Subdue it to return to the original truth, and emit the original bright radiance. When the radiant nature is manifested, the attachments of the other five should be plucked out and completely released. Complete release is complete dissolution. Grasping the environment forms the roots. Because of the roots, there are obstacles. If the grasping mind does not arise, all environments will naturally vanish. Since they do not entangle each other, they will naturally be completely released. The following text says: 'Seeing and hearing are like illusory cataracts. The three realms are like flowers in the sky. When hearing is restored and the root of the cataract is removed, the dust vanishes and awareness becomes complete and pure.' When purity reaches its extreme, the light penetrates, hence it is said, 'Subdue it to return to the original truth, and emit the original bright radiance.' The Laṅkāvatāra Sūtra says: 'Not understanding the mind and conditions, dualistic false thoughts arise. Understanding the mind and the realm, false thoughts do not arise.' Since false thoughts do not arise, radiance is manifested. All of this is the meaning. Four: Concluding and revealing the principle of true awareness, in two parts. Briefly indicating. It is not the knowledge and perception arising from the previous dust. Brightness does not follow the roots. Relying on the roots, brightness is manifested. Therefore, the six roots function mutually. Seeing, hearing, awareness, and knowing arise from the dust. Ultimately, they have no substance. Now, it is not like this. This is to distinguish the false. Below, the true is revealed. The true, wondrous, and aware brightness does not follow the roots and environment. That is, it does not arise following conditions. It does not arise because of the environment. Clearly and consciously aware of itself. This is the brightness of the nature. The Śūraṅgama Sūtra also says: 'Unknowing awareness does not rely on any obstacles.' This is also to distinguish that it is not awareness, but to reveal that it is true brightness. How could it rely on the roots and dust to begin to manifest? Therefore, it is said to rely. Because it relies, they function mutually. Two: Explaining extensively in four parts. One: Discriminating the function from the perspective of people.
阿難。汝豈不知。今此會中阿那律陀無目而見 阿那律陀云無滅。白飯王子。以多睡故如來呵之。從此精進七日不眠。則失雙目。佛令修天眼。繫念在緣。四大凈色半頭而發。見障內外明暗皆矚。照三千界如觀掌果。故云無目而見。
跋難陀龍無耳而聽 跋難陀云賢喜。與難陀龍常護摩伽陀國。雨澤以時。國無饑年。瓶沙王年設大會報龍之恩。人皆歡喜。從此得名。難陀云歡喜。為目連所降。無耳而聽未詳緣起。
殑伽神女非鼻聞香 殑伽亦恒伽。此雲天堂來。此河從無熱惱池南面銀象口出。流入東印度。主河之神。是女。故云神女。非鼻聞香未見其緣。
驕梵缽提異舌知味 正云笈房缽底。此云牛相。今經云。我有口業。於過去世輕弄沙門。世世生生有牛呞病。呞者。牛凡食后常事虛哨。時人稱為牛呞也。異舌者未見別緣。或可既云牛相。即其牛舌也。而能辨了人所食味。故云異舌知味。
舜若多神無身覺觸。如來光中映令暫現。既為風質。其體元無 舜若多雲空。即主空神也。無色界天亦是此類。隨其所主亦無色質。既為風質者。此約體不可見。故云元無。以佛力故故能暫現。亦顯有定自在色無業色。也無色界天淚下如雨。正是此事。
諸滅盡定得寂聲聞。如此會中摩訶迦葉
【現代漢語翻譯】 阿難，你難道不知道嗎？現在這法會中的阿那律陀（Aniruddha，無貧尊者）沒有眼睛卻能看見。阿那律陀的意思是『無滅』。從前是白飯王子，因為貪睡被如來呵斥。從此精進修行，七天不睡覺，結果失去了雙眼。佛陀讓他修習天眼，專注在所緣境上，四大清凈色法從頭頂涌發，能看見內外一切障礙、光明和黑暗，照見三千大千世界如同觀看手中的果實。所以說他沒有眼睛卻能看見。
跋難陀龍（Bālananda，賢喜龍）沒有耳朵卻能聽見。跋難陀的意思是『賢喜』。他和難陀龍（Nanda）經常守護摩伽陀國（Magadha），使雨水及時降落，國家沒有饑荒。瓶沙王（Bimbisara）每年設大會來報答龍的恩德，人們都非常歡喜，因此得名。難陀的意思是『歡喜』，曾被目連尊者（Maudgalyayana）降伏。關於跋難陀龍沒有耳朵卻能聽見的原因，尚不清楚。
殑伽神女（Ganges，恒河女神）沒有鼻子卻能聞到香味。殑伽，也作恒伽，意思是『從天堂來』。這條河從無熱惱池（Anavatapta）南面的銀色象口流出，流入東印度。主管這條河的神是女神，所以說是神女。關於她沒有鼻子卻能聞到香味的原因，尚未見到相關記載。
驕梵缽提（Gavampati，牛相尊者）用奇異的舌頭辨別味道。正確的說法是笈房缽底（Gavampati），意思是『牛相』。現在經文中說：『我有口業，在過去世輕慢沙門（Shramana，出家修行者），所以世世代代都有牛呞病。』呞的意思是牛在吃完東西后經常做虛假的咀嚼動作，當時的人稱之為牛呞。』關於他用奇異的舌頭辨別味道的原因，沒有見到其他記載。或許可以這樣理解，既然說是牛相，那麼就是牛的舌頭，卻能辨別人們所吃的味道，所以說他用奇異的舌頭辨別味道。
舜若多神（Shunyata，空神）沒有身體卻能感覺到觸覺。在如來的光芒中映照，使其暫時顯現。既然是風的性質，它的本體原本是不存在的。舜若多的意思是『空』，就是主管空的神。無天（Arupa-deva）也是這一類，隨著他們所主管的事物，也沒有色質。『既然是風的性質』，這是指他們的本體不可見，所以說是原本不存在的。因為佛陀的力量，所以能夠暫時顯現。這也顯示了有定自在色和無業色。也無天流淚如下雨，正是這件事。
那些證得滅盡定的寂靜聲聞（Shravaka，聽聞佛法而證悟的修行者），以及法會中的摩訶迦葉（Mahakasyapa，大迦葉尊者）。
【English Translation】 Ananda, are you not aware that in this assembly, Aniruddha (Aniruddha, meaning 'without poverty') sees without eyes? Aniruddha means 'non-extinction'. Formerly, he was the prince of the White Rice clan. Because he was fond of sleeping, the Tathagata scolded him. From then on, he practiced diligently, not sleeping for seven days, and as a result, he lost his eyes. The Buddha instructed him to cultivate the divine eye, focusing his mind on the object of contemplation. The four pure elements of form arose from the top of his head, allowing him to see all obstacles, light, and darkness, both inside and outside. He could see the three thousand great chiliocosms as if looking at a fruit in his palm. Therefore, it is said that he sees without eyes.
The Nanda Dragon (Bālananda, meaning 'Joy of Virtue') hears without ears. Bālananda means 'Joy of Virtue'. He and the Nanda Dragon (Nanda) constantly protect the kingdom of Magadha, ensuring timely rainfall and preventing famine. King Bimbisara held a grand assembly every year to repay the dragon's kindness, and the people were all delighted, hence the name. Nanda means 'Joy', and he was subdued by Maudgalyayana. The reason why the Nanda Dragon hears without ears is not clear.
The Ganges goddess (Ganges, meaning 'coming from heaven') smells without a nose. Ganges, also known as Ganga, means 'coming from heaven'. This river flows from the silver elephant's mouth on the south side of Lake Anavatapta and flows into East India. The deity who governs this river is a goddess, hence the name 'goddess'. The reason why she smells without a nose has not been seen in related records.
Gavampati (Gavampati, meaning 'cow-like') discerns flavors with a peculiar tongue. The correct term is Gavampati, meaning 'cow-like'. The sutra now says, 'I have karmic offenses of the mouth. In past lives, I disrespected Shramanas (Shramana, meaning 'ascetic practitioners'), so in every life, I have the disease of cow-chewing.' 'Chewing' means that cows often make false chewing motions after eating, which people at that time called 'cow-chewing'. Regarding the reason why he discerns flavors with a peculiar tongue, no other records have been seen. Perhaps it can be understood that since it is said to be cow-like, then it is the tongue of a cow, yet it can discern the flavors that people eat, so it is said that he discerns flavors with a peculiar tongue.
The Shunyata god (Shunyata, meaning 'emptiness') feels touch without a body. Reflected in the light of the Tathagata, it temporarily manifests. Since it is of the nature of wind, its essence is originally non-existent. Shunyata means 'emptiness', which is the god who governs emptiness. The Arupa-devas (Arupa-deva) are also of this kind. According to what they govern, they also have no form. 'Since it is of the nature of wind', this refers to their essence being invisible, so it is said to be originally non-existent. Because of the Buddha's power, it can temporarily manifest. This also shows that there are fixed, self-existent forms and non-karmic forms. The Arupa-devas shedding tears like rain is precisely this matter.
Those silent Shravakas (Shravaka, meaning 'hearers') who have attained cessation, and Mahakasyapa (Mahakasyapa) in this assembly.
。久滅意根。圓明瞭知不因心念 得滅盡定大小俱有。然修意不同。謂滅六全盡七染分。摩訶迦葉入雞足山待彌勒佛。俱舍即云已入涅槃。余說入定。聖說雖爾。若例今經付囑阿難。故知入定涅槃俱不可測。既知身在已滅意根。圓明瞭知不妨作用。故維摩云。不起滅定而現諸威儀。即斯義也。然上所說。欲顯真覺不假根塵。且引六人略以為比。于中有業報者。有修得者。有發真者。修得發真全是真用。業報所感以淺況深。俱是不由於根而覺知無失耳 二就法融體。
阿難。今汝諸根若圓拔已內瑩發光。如是浮塵及器世間諸變化相。如湯消冰。應念化成無上知覺 三界萬法。皆由無明妄念而得分別。今六根既拔。塵無所粘。妄念不生性明內瑩。故得浮塵幻相器界虛空一體圓成歸無上覺。故下文云。聞復翳根除。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。又云。汝等一人發真歸元十方虛空悉皆銷殞。況諸世界在虛空耶。斯則萬法融真。一切常住。無情成佛復何怪耶。若謂無情不能起行無成佛義。斯則何異猶邀空華結為空果。法空智塞。我相見深。無情若使不成。心外有法宛爾。空談圓實。心語相違。豈不謬哉 三舉事例顯。
阿難。如彼世人聚見於眼。若令急合。暗相現前。六根黯然
【現代漢語翻譯】 現代漢語譯本：長久滅除意根（manas-root，產生意識的根源）。圓滿明瞭的覺知不依賴於心念。獲得滅盡定（nirodha-samāpatti，一種高級禪定狀態）的情況，小乘和大乘都有。然而，修習意根的方式不同。小乘認為滅盡六根，完全斷除七種染污。摩訶迦葉（Mahākāśyapa，釋迦牟尼佛的大弟子）進入雞足山等待彌勒佛（Maitreya，未來佛）。《俱舍論》（Abhidharmakośa，一部重要的佛教論著）說他已經進入涅槃（nirvāṇa，解脫）。其他說法認為他入定。聖人的說法雖然如此，如果按照本經中佛陀囑託阿難（Ānanda，釋迦牟尼佛的十大弟子之一）的情況來看，可知入定和涅槃都不可測度。既然知道身體存在於已滅的意根中，圓滿明瞭的覺知不妨礙其作用。所以《維摩詰經》（Vimalakīrti Nirdeśa Sūtra，一部大乘佛教經典）說：『不起滅盡定而顯現各種威儀』，就是這個意思。然而，以上所說，是爲了顯示真覺不依賴於根塵（indriya and object，感官和感官對像）。且引用六種情況略作比喻。其中有業報所致的，有修習而得的，有發起真性的。修習而得和發起真性全是真性的作用。業報所感的情況以淺顯的比喻來說明深刻的道理。都是不通過根而覺知，沒有缺失。二、就法性融通的本體而言。 阿難（Ānanda）。現在，如果你的諸根（indriya，感官）完全拔除，內部光明煥發。那麼，這些浮塵（floating dust，比喻虛幻的現象）和器世間（bhājana-loka，眾生所居住的物質世界）的各種變化之相，就像熱水消融冰塊一樣，應念之間化成無上知覺（anuttara-jñāna，最高的智慧）。三界（trayo dhātavaḥ，欲界、色界、無色界）萬法，都是由於無明（avidyā，無知）妄念而產生分別。現在六根既然拔除，塵埃無所粘附，妄念不生，自性光明內部煥發，所以浮塵幻相和器世間虛空一體圓滿成就，歸於無上覺。所以下文說：『聞復翳根除，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。』又說：『你們一人發起真性迴歸本元，十方虛空全部消殞。何況各種世界存在於虛空中呢？』這就是萬法融歸真性，一切常住。無情之物成佛又有什麼奇怪的呢？如果說無情之物不能起行，沒有成佛的道理。那麼這和想要在虛空中採摘花朵結成果實有什麼區別呢？法性空寂，智慧閉塞，我相（ātma-saṃjñā，對自我的執著）見解深刻。無情之物如果不能成佛，心外就有法存在。這樣空談圓滿真實，心口不一，豈不是荒謬嗎？三、舉出事例來顯明。 阿難（Ānanda）。比如世人聚集觀看東西，如果讓他們迅速閉上眼睛，黑暗的景象就會立刻顯現，六根（indriya，感官）變得黯淡無光。
【English Translation】 English version: The root of manas (意根, the root of consciousness) is extinguished for a long time. The perfect and clear knowing does not depend on the mind's thoughts. Both Hīnayāna and Mahāyāna have the attainment of nirodha-samāpatti (滅盡定, cessation attainment, a high state of samadhi). However, the practice of manas is different. Hīnayāna believes in extinguishing the six roots, completely eliminating the seven defilements. Mahākāśyapa (摩訶迦葉, one of the Buddha's chief disciples) entered Mount Kukkuṭapāda to await Maitreya Buddha (彌勒佛, the future Buddha). The Abhidharmakośa (俱舍論, a major Buddhist text) says that he has already entered nirvāṇa (涅槃, liberation). Others say that he has entered samadhi. Although the saints say so, if we follow the Buddha's entrustment to Ānanda (阿難, one of the ten major disciples of Shakyamuni Buddha) in this sutra, we know that entering samadhi and nirvāṇa are both immeasurable. Since we know that the body exists in the extinguished root of manas, the perfect and clear knowing does not hinder its function. Therefore, the Vimalakīrti Nirdeśa Sūtra (維摩詰經, a Mahayana Buddhist scripture) says: 'Without rising from cessation samadhi, he manifests all kinds of dignified behavior,' which is the meaning of this. However, what has been said above is to show that true awareness does not depend on the sense organs and their objects (根塵, indriya and object). And cite six situations as a brief analogy. Among them, there are those caused by karmic retribution, those obtained through practice, and those who have awakened to their true nature. Those obtained through practice and those who have awakened to their true nature are all functions of true nature. The situation caused by karmic retribution uses a shallow analogy to illustrate a profound principle. All are aware without going through the senses, and there is no loss. Second, in terms of the essence of the interpenetration of dharma. Ānanda (阿難). Now, if your sense organs (諸根, indriya) are completely eradicated, the inner light will shine brightly. Then, these floating dusts (浮塵, floating dust, a metaphor for illusory phenomena) and the various changing appearances of the bhājana-loka (器世間, the material world where sentient beings live), like hot water melting ice, will transform into unsurpassed knowledge (無上知覺, anuttara-jñāna) in an instant. The myriad dharmas of the three realms (三界, trayo dhātavaḥ, the desire realm, the form realm, and the formless realm) are all differentiated due to ignorance (無明, avidyā) and deluded thoughts. Now that the six sense organs have been eradicated, dust has nothing to cling to, deluded thoughts do not arise, and the inner nature of the self-nature shines brightly. Therefore, the illusory appearances of floating dust and the emptiness of the bhājana-loka are completely accomplished as one, returning to unsurpassed enlightenment. Therefore, the following text says: 'Hearing restores the obscured root, dust disappears and awareness is perfectly pure. When purity reaches its extreme, the light penetrates, and stillness illuminates and contains emptiness. Returning to observe the world, it is like a dream.' It also says: 'If one of you awakens to your true nature and returns to the origin, the emptiness of the ten directions will all disappear. How much more so the various worlds existing in emptiness?' This is the merging of all dharmas into true nature, and everything is permanent. What is so strange about inanimate objects becoming Buddhas? If it is said that inanimate objects cannot practice and there is no reason for them to become Buddhas, then what is the difference between wanting to pick flowers in the sky and bear fruit? The nature of dharma is empty and silent, wisdom is blocked, and the view of self (我相, ātma-saṃjñā) is profound. If inanimate objects cannot become Buddhas, then there are dharmas outside the mind. Talking about perfect reality in vain is contradictory to the mind. Isn't it absurd? Third, cite examples to illustrate. Ānanda (阿難). For example, when people gather to watch things, if they quickly close their eyes, the dark appearance will immediately appear, and the six sense organs (六根, indriya) will become dim.
。頭足相類。彼人以手循體外繞。彼雖不見。頭足一辨知覺是同 此則近以世人六根隔越不相通用。尚有知覺同者。豈況真覺須假根塵耶。六根無辨故云黯然。頭足不分故云相類。若以手摸。頭足明辨與見無異。故云知覺是同 四指妄結真。
緣見因明。暗成無見。不明自發。則諸暗相永不能昏。根塵既消。云何覺明不成圓妙 初二句指妄。謂從根境緣所生見故云緣見。不明下結真。謂不逐緣生。不由境起。湛然常照。明不能發。暗不能昏。純一真覺內瑩清凈。此體發現。根塵識心一時圓妙。故前文云。應念化成無上知覺 二別破疑情三。一真識斷滅疑二。一阿難伸疑二。一牒所聞。
阿難。白佛言。世尊。如佛說言。因地覺心欲求常住。要與果位名目相應 如文 二敘疑難四。一舉果常住。
世尊。如果位中。菩提涅槃真如佛性庵摩羅識空如來藏大圓鏡智。是七種名稱謂雖別。清凈圓滿體性堅凝。如金剛王常住不壞 菩提云知覺。即智果。涅槃云寂滅。即斷果。離偽妄無遷改。故曰真如。照察不變。名為佛性。庵摩羅云無垢。離障所顯。即白凈無垢識也。不與妄染相應。含藏無量功德。名空如來藏。能現身土。離倒圓成。鑒周萬有。名大圓鏡智。七名雖別一體無殊。堅固凝然常住不動。如金剛也
【現代漢語翻譯】 現代漢語譯本：頭和腳的形狀相似。那人用手沿著身體外圍摸索。即使他看不見，也能分辨出頭和腳，知道感覺是相同的。這可以從世人的六根相互隔絕、不能通用，但仍然有相同的感覺來類比。更何況真正的覺悟，難道需要藉助根塵嗎？六根沒有分辨能力，所以說是『黯然』。頭和腳不能分辨，所以說是『相類』。如果用手觸控，頭和腳就能清楚分辨，和用眼睛看見沒有區別，所以說是『知覺是同』。四指的妄動，結成了虛幻的影像。
因為攀緣外在的見而產生光明，反過來就形成了對內在的無見。如果不明白自性的光明本來就存在，那麼一切黑暗的現象就永遠不能使它昏暗。根和塵既然已經消除了，為什麼覺悟的光明不能成為圓滿而微妙的呢？前兩句指的是虛妄。意思是說，從根和境的因緣所產生的見，所以說是『緣見』。『不明』以下是總結真實。意思是說，不隨著因緣而生，不因為外境而起，湛然常照，光明不能使它更加明亮，黑暗也不能使它昏暗。純一的真覺，內在瑩澈清凈。這個本體一旦顯現，根、塵、識心一時都變得圓滿而微妙。所以前面的經文說，『應念化成無上知覺』。下面分別破除三種疑慮。一是懷疑真識會斷滅。二是阿難提出疑問。一是照錄所聽到的。
阿難對佛說：『世尊，正如佛所說，在因地發覺的心，想要尋求常住不變，必須要和果位的名目相應。』就像經文所說的那樣。
世尊，如果在果位中，菩提（覺悟）、涅槃（寂滅）、真如（不異不變的本性）、佛性（覺悟的本性）、庵摩羅識（無垢識）、空如來藏（包含一切功德的空性）、大圓鏡智（如實反映一切的智慧），這七種名稱雖然不同，但清凈圓滿的體性是堅固凝定的，像金剛王一樣常住不壞。菩提，意思是知覺，也就是智慧的果實。涅槃，意思是寂滅，也就是斷滅煩惱的果實。遠離虛偽和妄想，沒有遷變和改變，所以叫做『真如』。照察一切而不改變，叫做『佛性』。庵摩羅，意思是無垢，是遠離了障礙所顯現的，也就是白凈無垢的識。不和虛妄的染污相應，包含和儲藏著無量的功德，叫做『空如來藏』。能夠顯現身和國土，遠離顛倒而圓滿成就，像鏡子一樣周遍照鑒萬有，叫做『大圓鏡智』。這七個名稱雖然不同，但本體是一個，堅固凝然，常住不動，就像金剛一樣。
【English Translation】 English version: The head and feet are similar in shape. That person gropes around the body's exterior with his hand. Even though he cannot see, he can distinguish the head from the feet, knowing that the sensations are the same. This can be compared to how the six senses of worldly people are isolated and cannot be used interchangeably, yet they still have the same sensations. How much more so is true enlightenment, which does not need to rely on the senses and objects of sense? The six senses have no ability to distinguish, so it is said to be 'dim'. The head and feet cannot be distinguished, so it is said to be 'similar'. If one touches with the hand, the head and feet can be clearly distinguished, no different from seeing with the eyes, so it is said that 'the sensations are the same'. The false movements of the four fingers create illusory images.
Because of clinging to external seeing to produce light, it conversely forms non-seeing of the internal. If one does not understand that the light of one's own nature is originally present, then all dark phenomena can never obscure it. Since the senses and objects of sense have been eliminated, why cannot the light of enlightenment become complete and wondrous? The first two sentences refer to delusion. It means that the seeing produced from the conditions of the senses and objects is called 'conditioned seeing'. 'If one does not understand' below summarizes the truth. It means that it is not born from conditions, nor does it arise from objects, but is serenely and constantly illuminating. Light cannot make it brighter, and darkness cannot obscure it. The pure and singular true awareness is inwardly clear and pure. Once this essence manifests, the senses, objects, and mind become complete and wondrous at once. Therefore, the previous text says, 'In a single thought, it transforms into unsurpassed awareness'. The following separately refutes three doubts. First, the doubt that true consciousness will be extinguished. Second, Ānanda raises a question. First, quoting what was heard.
Ānanda, said to the Buddha: 'World Honored One, as the Buddha said, the mind that awakens in the causal ground, wishing to seek permanence, must correspond to the names of the fruition position.' Just as the text says.
World Honored One, if in the fruition position, Bodhi (enlightenment), Nirvana (extinction), Tathata (suchness), Buddha-nature (the nature of enlightenment), Āmalavijñāna (immaculate consciousness), Empty Tathāgatagarbha (the womb of the Tathāgata containing all merits), Great Perfect Mirror Wisdom (wisdom that reflects everything as it is), these seven names, although different, have a pure and complete essence that is firm and solid, like the Vajra King, eternally abiding and indestructible. Bodhi means awareness, which is the fruit of wisdom. Nirvana means extinction, which is the fruit of extinguishing afflictions. Being apart from falseness and delusion, without change or alteration, it is called 'Tathata'. Illuminating everything without changing, it is called 'Buddha-nature'. Āmala means immaculate, which is revealed by being apart from obstacles, that is, the pure and immaculate consciousness. Not corresponding to false defilements, containing and storing immeasurable merits, it is called 'Empty Tathāgatagarbha'. Being able to manifest bodies and lands, being apart from inversion and perfectly accomplished, like a mirror illuminating all things, it is called 'Great Perfect Mirror Wisdom'. These seven names, although different, have one essence, firm and solid, eternally abiding and unmoving, like the Vajra.
二顯因無常。
若此見聽。離於明暗動靜通塞。畢竟無體。猶如念心離於前塵本無所有 離塵無體。六根皆然。故前舉見聽。后指意根。猶如者指辭也 三進退成疑。
云何將此畢竟斷滅。以為修因。欲獲如來七常住果。世尊。若離明暗。見畢竟空。如無前塵念自性滅。進退循環微細推求。本無我心及我心所。將誰立因求無上覺 因緣所起自體本無。故云畢竟斷滅。進退推求無我心者。以分別不亡真覺難顯但有斷滅不覺妙常。故云將誰立因求無上覺 四結難求示。
如來先說湛精圓常。違越誠言終成戲論。云何如來真實語者。唯垂大慈。開我蒙吝 如來說有湛精圓常。洎今所推唯是斷滅。明言雖有。考實元無。若此相違。真實何在。豈不同於兒戲之論耶 二如來為斷二。一斥迷許說。
佛告阿難。汝學多聞未盡諸漏。心中徒知顛倒所因。真倒現前實未能識。恐汝誠心猶未信伏。吾今試將塵俗諸事當除汝疑 分別見妄能所強生。為顛倒因。迷常執斷。名為真倒。今以現事。驗令知悉無執斷滅。故云當除汝疑 二約事廣明二。一約聲塵顯其倒情二。一問答二。一約根問答二。一問答有無。
即時如來敕羅睺羅擊鐘一聲。問阿難言。汝今聞不。阿難大眾俱言我聞。鐘歇無聲。佛又問言。汝
【現代漢語翻譯】 現代漢語譯本 二、顯因無常。 如果這見性和聽性，離開了明暗、動靜、通塞，畢竟沒有自體。猶如念頭離開了前面的塵境，本來就一無所有。離開塵境就沒有自體，六根都是這樣。所以前面舉了見性和聽性，後面指了意根。『猶如』是指示之詞。 三、進退成疑。 怎麼能將這畢竟斷滅的東西，作為修行的因，想要獲得如來七種常住的果呢？世尊，如果離開了明暗，見性畢竟空無，如同沒有前面的塵境，念頭的自性就滅了一樣。進退循環，微細地推求，本來就沒有我心以及我心所。將用什麼來立因，求無上覺呢？因緣所生的一切，自體本來就沒有，所以說是畢竟斷滅。進退推求沒有我心，因為分別心不消失，真覺難以顯現，只有斷滅的不覺，沒有妙常。所以說將用什麼來立因，求無上覺。 四、結難求示。 如來先前說湛精圓常，違背了誠實之言，最終成了戲論。怎麼能說如來是真實語者呢？唯愿您垂憐大慈，開啟我矇昧無知的狀態。如來說有湛精圓常，到現在所推求的，唯有斷滅。明明說有，考察實際，原本沒有。如果這樣相違背，真實在哪裡呢？豈不是和兒童的戲論一樣嗎？ 二、如來爲了斷除疑惑分二：一、斥責迷惑，允許解說。 佛告訴阿難（Ananda）：你學習了很多，聽了很多，還沒有斷盡各種煩惱。心中只是知道顛倒的原因，真正的顛倒在眼前，實際上還不能認識。恐怕你誠心還沒有信服，我現在試著用塵俗的各種事情，來消除你的疑惑。分別見妄，能所強行產生，是顛倒的原因。迷惑常住，執著斷滅，叫做真倒。現在用現實的事情，驗證讓你知道沒有執著斷滅，所以說用來消除你的疑惑。 二、用事情廣泛說明分二：一、用聲塵顯示他的顛倒之情。二、一問答。二、一用根問答。二、一問答有無。 當時如來命令羅睺羅（Rahula）敲鐘一聲，問阿難（Ananda）說：『你現在聽到了嗎？』阿難（Ananda）和大眾都說：『我們聽到了。』鐘聲停止沒有聲音，佛又問道：『你
【English Translation】 English version 2. Manifesting the Cause as Impermanent. If this seeing and hearing, apart from brightness and darkness, movement and stillness, unobstructedness and obstruction, ultimately has no substance. Just like a thought apart from the preceding dusts, originally has nothing at all. Apart from the dusts, there is no substance; all six roots are like this. Therefore, the seeing and hearing were mentioned earlier, and the mind-root was referred to later. 'Just like' is a pointing word. 3. Doubt Arises from Advancement and Retreat. How can one take this ultimately annihilated thing as the cause for cultivation, wanting to obtain the seven constant abodes of the Tathagata (Tathagata)? World Honored One, if apart from brightness and darkness, the seeing is ultimately empty, just like without the preceding dusts, the nature of thought ceases. Advancing and retreating in cycles, subtly investigating, originally there is no 'I' mind and 'my' mind-constituents. With what will one establish the cause to seek unsurpassed enlightenment? The self-nature of things arising from conditions is originally non-existent, therefore it is said to be ultimately annihilated. Advancing and retreating to investigate the absence of 'I' mind, because the discriminating mind does not disappear, true awareness is difficult to manifest, only having the annihilation of non-awareness, without wondrous constancy. Therefore, it is said, with what will one establish the cause to seek unsurpassed enlightenment? 4. Concluding the Difficulty and Seeking Guidance. The Tathagata (Tathagata) previously spoke of the pure, essential, perfect, and constant. Violating sincere words, it ultimately becomes playful talk. How can one say the Tathagata (Tathagata) speaks truthfully? May you have great compassion and open my ignorant state. The Tathagata (Tathagata) said there is pure, essential, perfect, and constant, but what has been investigated now is only annihilation. Clearly saying there is, but examining the reality, originally there is none. If this contradicts, where is the truth? Isn't it the same as children's playful talk? 2. The Tathagata (Tathagata) Eliminates Doubts in Two Parts: 1. Reproaching Delusion and Permitting Explanation. The Buddha told Ananda (Ananda): You have learned much and heard much, but have not yet exhausted all the outflows. In your mind, you only know the causes of inversion, but the true inversion is before you, and you are actually unable to recognize it. Fearing that your sincere heart has not yet believed and submitted, I will now try to use mundane matters to eliminate your doubts. Discriminating seeing and delusion, the forceful arising of the able and the seen, is the cause of inversion. Being deluded about constancy and clinging to annihilation is called true inversion. Now, using real matters to verify and let you know there is no clinging to annihilation, therefore it is said to eliminate your doubts. 2. Explaining Broadly with Matters in Two Parts: 1. Using Sound-Dust to Show His Deluded Feelings. 2. 1. Question and Answer. 2. 1. Question and Answer About the Root. 2. 1. Question and Answer About Existence and Non-Existence. At that time, the Tathagata (Tathagata) ordered Rahula (Rahula) to strike the bell once, and asked Ananda (Ananda): 'Do you hear it now?' Ananda (Ananda) and the assembly all said: 'We hear it.' The bell stopped and there was no sound, and the Buddha asked again: 'Do you
今聞不。阿難大眾俱言不聞。時羅睺羅又擊一聲。佛又問言。汝今聞不。阿難大眾又言俱聞 二問答所以。
佛問阿難。汝云何聞。云何不聞。阿難大眾俱白佛言。鐘聲若擊。則我得聞。擊久聲消音響雙絕。則名無聞 擊鐘三問。審定稱聞。欲轉問宗。又令重釋。一則斥成嬌亂。一則顯其性常。令知生滅之中有不生滅。不因聲滅。不因聲生。生滅圓離即常真實。斯則瞭然常住何斷滅之有乎 二約塵問答二。一問答有無。
如來。又敕羅睺擊鐘。問阿難言。爾今聲不。阿難大眾俱言有聲。少選聲消。佛又問言。爾今聲不。阿難大眾答言無聲。有頃羅睺更來撞鐘。佛又問言。爾今聲不。阿難大眾俱言有聲 少選猶少頃也。有頃猶頃克也。皆時之少分也。三問三答。只是定其言聲 二問答所以。
佛問阿難。汝云何聲。云何無聲。阿難大眾俱白佛言。鐘聲若擊。則名有聲。擊久聲消音響雙絕。則名無聲 問聲有無。令釋所以。前答聞之有無。亦以鐘聲起歇為釋。今答聲之有無。亦以鐘聲起歇為釋。將驗其情隨言印順耳 二斥破。
佛語阿難及諸大眾。汝今云何自語矯亂。大眾阿難俱時問佛。我今云何名為矯亂。佛言。我問汝聞。汝則言聞。又問汝聲。汝則言聲。唯聞與聲報答無定。如是云何不名矯
【現代漢語翻譯】 現代漢語譯本 現在我問你聽到沒有？阿難（Ananda，佛陀的十大弟子之一）和大眾都說沒有聽到。這時羅睺羅（Rāhula，佛陀的兒子）又敲了一下鐘。佛陀又問：『你們現在聽到沒有？』阿難和大眾都說聽到了。這是第二次問答的原因。
佛陀問阿難：『你是如何理解聽到和不聽到的？』阿難和大眾一起回答佛陀說：『鐘聲敲響時，我們就能聽到。敲擊很久，聲音消散，音響完全停止，就叫做沒有聽到。』這是敲鐘三次提問，審定他們所說的『聽到』，想要轉而詢問自性之宗，又讓他們重新解釋。一次是爲了駁斥他們執著于生滅的虛妄，一次是爲了彰顯自性的恒常不變。讓他們明白在生滅變化之中有不生不滅的，不因為聲音的消滅而消滅，也不因為聲音的產生而產生。生滅變化圓融而離於執著，就是恒常真實。這樣就清楚明白，什麼是常住不變，哪裡會有斷滅呢？這是第二次，關於塵境的問答，分為兩部分。第一部分是問答關於有和無。
如來（Tathāgata，佛陀的稱號之一）又命令羅睺羅敲鐘，問阿難：『你們現在有聲音嗎？』阿難和大眾都說有聲音。過了一會兒，聲音消退了，佛陀又問：『你們現在有聲音嗎？』阿難和大眾回答說沒有聲音。過了一會兒，羅睺羅再次敲鐘，佛陀又問：『你們現在有聲音嗎？』阿難和大眾都說有聲音。『少選』就是一會兒，『有頃』也是一會兒，都是時間的一小部分。三次提問，三次回答，只是爲了確定他們所說的聲音。
佛陀問阿難：『你是如何理解有聲音和沒有聲音的？』阿難和大眾一起回答佛陀說：『鐘聲敲響時，就叫做有聲音。敲擊很久，聲音消散，音響完全停止，就叫做沒有聲音。』提問聲音的有無，讓他們解釋原因。之前回答聽到的有無，也是用鐘聲的起落來解釋。現在回答聲音的有無，也是用鐘聲的起落來解釋。這是爲了驗證他們的理解是否順應真理。
佛陀告訴阿難和所有大眾：『你們現在為什麼自己說的話前後矛盾，自相矛盾呢？』大眾和阿難同時問佛陀：『我們現在為什麼被稱為自相矛盾呢？』佛陀說：『我問你們聽到沒有，你們就說聽到了。又問你們有聲音沒有，你們就說有聲音。只是根據聽到和聲音來回答，沒有一個確定的標準。這樣怎麼能不叫做自相矛盾呢？』
【English Translation】 English version Now I ask you, do you hear it? Ananda (one of the ten principal disciples of the Buddha) and the assembly all said they did not hear it. At this time, Rāhula (the son of the Buddha) struck the bell again. The Buddha then asked: 'Do you hear it now?' Ananda and the assembly all said they heard it. This is the reason for the second question and answer.
The Buddha asked Ananda: 'How do you understand hearing and not hearing?' Ananda and the assembly together replied to the Buddha: 'When the bell rings, we can hear it. When it has been struck for a long time, the sound dissipates, and the sound completely ceases, it is called not hearing.' This is striking the bell three times to ask, confirming what they said about 'hearing,' wanting to turn to inquire about the principle of self-nature, and having them re-explain. One is to refute their attachment to the illusion of arising and ceasing, and the other is to reveal the constant and unchanging nature of self. Let them understand that within arising and ceasing, there is that which does not arise and does not cease, does not cease because the sound ceases, nor arise because the sound arises. Arising and ceasing are perfectly integrated and detached from attachment, which is constant and true. Thus, it is clear and understood, what is eternally abiding, where would there be annihilation? This is the second time, the question and answer about the realm of dust, divided into two parts. The first part is the question and answer about existence and non-existence.
The Tathāgata (one of the titles of the Buddha) then ordered Rāhula to strike the bell, asking Ananda: 'Do you have sound now?' Ananda and the assembly all said there was sound. After a short while, the sound faded, and the Buddha asked again: 'Do you have sound now?' Ananda and the assembly replied that there was no sound. After a while, Rāhula struck the bell again, and the Buddha asked again: 'Do you have sound now?' Ananda and the assembly all said there was sound. 'A short while' is just a moment, 'after a while' is also a moment, both are small parts of time. Three questions, three answers, just to confirm what they said about sound.
The Buddha asked Ananda: 'How do you understand having sound and not having sound?' Ananda and the assembly together replied to the Buddha: 'When the bell rings, it is called having sound. When it has been struck for a long time, the sound dissipates, and the sound completely ceases, it is called not having sound.' Asking about the existence or non-existence of sound, to have them explain the reason. Previously, answering about the existence or non-existence of hearing, was also explained using the rise and fall of the bell sound. Now, answering about the existence or non-existence of sound, is also explained using the rise and fall of the bell sound. This is to verify whether their understanding is in accordance with the truth.
The Buddha told Ananda and all the assembly: 'Why are you now contradicting yourselves, being inconsistent?' The assembly and Ananda simultaneously asked the Buddha: 'Why are we now called inconsistent?' The Buddha said: 'I asked you if you heard, and you said you heard. Then I asked you if there was sound, and you said there was sound. You are only answering based on hearing and sound, without a definite standard. How can this not be called inconsistent?'
亂 斥破意者。此聞若因聲有。則不離聲。若離聲有。此是真聞。汝今但執隨聲之聞。此聞既不離聲。只合是聲。不合名聞。又言是聲。又言是聞既隨言印順。故成矯亂 二就聞性破其斷見三。一正破三。一破其執斷。
阿難。聲銷無響。汝說無聞。若實無聞。聞性已滅同於枯木。鐘聲更擊。汝云何知。知有知無。自是聲塵或無或有。豈彼聞性為汝有無。聞實云無。誰知無者 初二句牒其所計。若實下五句破其斷無。若實此聞隨聲而滅。則汝一身應如木石。再擊鐘時如何聞響。知有下五句對釋無生。有無之知。自屬聲境且不關聞。故云自是聲塵或有或無。聞性常然未曾起滅。故云豈彼聞性為汝有無。聞實下二句反結有性。聞若實無證無者誰。既若知此是無聞者。驗知不滅。豈隨聲無 二顯其本常。
是故阿難。聲于聞中自有生滅。非為汝聞聲生聲滅令汝聞性為有為無 聞性不動其猶鏡明。聲之生滅正如影像。豈由影像有去有來令其鏡明為生為滅。故下文云。音聲性動靜。聞中為有無。無聲號無聞。非實聞無性。聲無既無滅。聲有亦非生。生滅二圓離。是則常真實 三結斥垂勸。
汝尚顛倒。惑聲為聞。何怪昏迷以常為斷。終不應言離諸動靜閉塞開通說聞無性 鏡明不動。影像隨形。茍見像之去來而
【現代漢語翻譯】 現代漢語譯本 亂：你所說的『斥破意』（認為聽覺是聲音消失時才產生的）是混亂的。如果聽聞是因聲音而產生的，那麼它就離不開聲音。如果聽聞是脫離聲音而存在的，那才是真正的聽聞。你現在只是執著于隨著聲音而產生的聽聞。這種聽聞既然離不開聲音，就應該只是聲音，不應該叫做聽聞。你又說它是聲音，又說它是聽聞，這樣隨著你的言語而改變，就造成了混亂。 二、就聞性破其斷見（駁斥其認為聽覺會斷滅的觀點）。 三、一、正破（正面駁斥）。 一、破其執斷（駁斥其執著于斷滅的觀點）。 阿難（Ananda，佛陀的十大弟子之一）。聲音消失沒有響聲時，你說沒有聽聞。如果真的沒有聽聞，那麼聽聞的本性就已經滅絕，如同枯木一樣。鐘聲再次敲響時，你又怎麼知道呢？知道有聲音還是沒有聲音，這本身就是聲音的塵境時有時無，難道是聽聞的本性因為你而有時無嗎？如果聽聞確實是無，那麼是誰知道這個『無』呢？』 前兩句是重複阿難的觀點。『若實下五句』是駁斥其斷滅的觀點。如果聽聞真的隨著聲音而滅絕，那麼你的整個身體就應該像木頭石頭一樣，再次敲鐘的時候怎麼能聽到響聲呢？『知有下五句』是針對『無生』進行解釋。知道有或者沒有，這本身就屬於聲音的境界，與聽聞無關。所以說『自是聲塵或有或無』（這只是聲音的塵境時有時無）。聽聞的本性是恒常不變的，從未產生或滅絕，所以說『豈彼聞性為汝有無』（難道聽聞的本性會因為你而有時無嗎）。『聞實下二句』是反過來總結聽聞的本性是存在的。如果聽聞真的不存在，那麼證明聽聞不存在的是誰呢？既然知道這是沒有聽聞，就證明聽聞是不滅的，怎麼會隨著聲音的消失而消失呢？ 二、顯其本常（彰顯聽聞本性的恒常）。 所以，阿難（Ananda），聲音在聽聞之中，自然有產生和滅亡。不是因為你聽聞聲音的產生和滅亡，就讓你的聽聞本性變成有時有無。 聽聞的本性是不動搖的，就像鏡子一樣明亮。聲音的產生和滅亡，就像鏡子中的影像一樣。難道是因為影像的來去，就讓鏡子的光明產生或滅亡嗎？所以下面的經文說：『音聲性動靜，聞中為有無。無聲號無聞，非實聞無性。聲無既無滅，聲有亦非生。生滅二圓離，是則常真實。』（聲音的性質有動有靜，在聽聞中表現為有時有無。沒有聲音就叫做沒有聽聞，但實際上聽聞的本性並沒有消失。聲音消失了，也就沒有了滅亡；聲音存在，也不是真的產生。產生和滅亡這兩種對立都完全脫離了，這就是恒常真實的。） 三、結斥垂勸（總結斥責並勸誡）。 你還如此顛倒，迷惑于把聲音當作聽聞，也難怪你會昏昧迷惑，把恒常的聽聞當作斷滅的。終究不應該說離開各種動靜、閉塞和開通，就說聽聞沒有本性。 鏡子的光明是不動搖的，影像隨著形狀而變化。如果只看到影像的來去，就認為
【English Translation】 English version 『Luan』 (Confusion): What you mean by 『chipo yi』 (the idea that hearing arises when sound ceases) is confused. If hearing arises because of sound, then it cannot be separated from sound. If hearing exists apart from sound, then that is true hearing. You are now only attached to the hearing that arises with sound. Since this hearing cannot be separated from sound, it should only be sound, and should not be called hearing. You say it is sound, and you say it is hearing, thus changing according to your words, which creates confusion. Second, refuting the view of annihilation based on the nature of hearing. Third, one, directly refuting. One, refuting the attachment to annihilation. 『Ananda』 (Ananda, one of the ten great disciples of the Buddha). When sound disappears and there is no sound, you say there is no hearing. If there is truly no hearing, then the nature of hearing has already been extinguished, like a dry tree. When the bell rings again, how do you know? Knowing whether there is sound or no sound is itself the dust of sound, sometimes present and sometimes absent. Is it that the nature of hearing is sometimes present and sometimes absent because of you? If hearing is truly non-existent, then who knows this 『non-existence』? The first two sentences repeat Ananda's point of view. 『If truly, the following five sentences』 refute the view of annihilation. If hearing truly ceases with sound, then your entire body should be like wood and stone. How can you hear the sound when the bell rings again? 『Knowing whether, the following five sentences』 explain 『non-arising』. Knowing whether there is or is not, this itself belongs to the realm of sound and is unrelated to hearing. Therefore, it is said, 『This is merely the dust of sound, sometimes present and sometimes absent.』 The nature of hearing is constant and unchanging, never arising or ceasing, so it is said, 『Is it that the nature of hearing is sometimes present and sometimes absent because of you?』 『If hearing truly, the following two sentences』 summarize in reverse that the nature of hearing exists. If hearing truly does not exist, then who proves that hearing does not exist? Since it is known that there is no hearing, it proves that hearing is not extinguished. How can it cease with the disappearance of sound? Second, revealing its original constancy. Therefore, 『Ananda』 (Ananda), sound in hearing naturally has arising and ceasing. It is not because you hear the arising and ceasing of sound that your hearing nature becomes sometimes present and sometimes absent. The nature of hearing is unmoving, like a mirror that is bright. The arising and ceasing of sound are like the images in a mirror. Is it because of the coming and going of images that the brightness of the mirror arises or ceases? Therefore, the following sutra says: 『The nature of sound is moving and still, appearing as present or absent in hearing. The absence of sound is called the absence of hearing, but in reality, the nature of hearing does not disappear. When sound disappears, there is no cessation; when sound exists, it is not truly arising. The two opposites of arising and ceasing are completely separated, and this is constant and true.』 Third, concluding with rebuke and exhortation. You are still so inverted, confused about taking sound as hearing, no wonder you are confused and regard constant hearing as annihilation. Ultimately, one should not say that apart from various movements and stillness, obstruction and openness, hearing has no nature. The brightness of the mirror is unmoving, and the images change with the shape. If one only sees the coming and going of the images, and thinks that
曰鏡之起滅者。倒之甚矣。聲聞無辨。斷常遂迷故此結勸不可更言離聲無性 二釋成三。一引睡人釋成不斷。
如重睡人眠熟床枕。其家有人。于彼睡時搗練舂米。其人夢中聞舂搗聲別作他物。或為擊鼓。或為撞鐘。即于夢時。自怪其鐘為木石響。於時忽寤。遄知杵音。自告家人。我正夢時。惑此舂音將為鼓響。阿難。是人夢中豈憶靜搖開閑通塞。其形雖寐。聞性不昏 睡人。六識歸種。思覺不行。但任運聞。即真聞性。若唯約喻。睡人應無聞性。但約不隨根起非由作意。故是真聞。如下文云。縱令在夢想。不為不思無。覺觀出思惟。身心不能及。故知即顯真聞。不須約喻 二例死者釋成不斷。
縱汝形消命光遷謝。此性云何為汝銷滅 形命雖遷。真常不動。妄識尚在。況乎聞性隨汝消謝 三結斥迷倒不循妙常。
以諸眾生從無始來循諸色聲逐念流轉。曾不開悟性凈妙常。不循所常。逐諸生滅。由是生生雜染流轉 隨塵生滅。逐念流動。無始至今未嘗停息。不能于妙常寂絕念而游于真覺明亡緣而照。雜染流轉。生之又生。區區若。是何由取證 三結勸。
若棄生滅。守于真常。常光現前。根塵識心應時銷落。想相為塵。識情為垢。二俱遠離。則汝法眼應時清明。云何不成無上知覺 若能亡緣
內照。不逐前塵。塵既不緣。根無所偶。返流全一六用不行。凈覺現前寂照明露。斯則守于真常根塵銷落也。想相即境。情即是根。根境識三俱能染污。障翳般若。于無生法不能明瞭。故名塵垢。今既遠離於法明見。即是證無生忍。故云法眼應時清明。于大菩提斯可希冀耳。
首楞嚴義疏注經卷第四(之二) 大正藏第 39 冊 No. 1799 首楞嚴義疏注經
首楞嚴義疏注經卷第五(之一)
長水沙門子璇集
二解結同體疑二。一阿難伸請二。一述已猶迷。
阿難白佛言。世尊。如來雖說第二義門。今觀世間解結之人。若不知其所結之元。我信是人終不能解 前疑因果同異。今疑根塵結解。故云第二義門。然根起之由前雖廣示。而不的指何處為結。結解之義尚未辨明。欲期指陳皎然可識。故引前文佛所舉喻。以況己迷也。
世尊。我及會中有學聲聞亦復如是。從無始際。與諸無明俱滅俱生。雖得如是多聞善根名為出家。猶隔日瘧 諸無明者。謂全界無明也。總攝一切二障見思。故名為諸。始自迷真。隨逐有情生滅不離。故上文云。和合妄生和合妄死。故云俱滅俱生也。初果有學雖未斷思。已名破煩惱障得人空證。而全未破所知障。法執猶存。故云猶隔日瘧 二請示
【現代漢語翻譯】 現代漢語譯本：向內觀照，不追逐過去的塵境（指色、聲、香、味、觸、法六塵）。塵境既然不攀緣，六根（眼、耳、鼻、舌、身、意）也就沒有所依附的對象。覺性返歸本源，完全歸一，六根的作用也就停止了。清凈的覺性顯現，寂靜而光明，完全顯露。這就是守護真常，根塵（六根和六塵）消亡的境界。想念的相狀就是塵境，情執就是六根。根、境、識三者都能產生染污，遮蔽般若智慧，對於無生之法不能明瞭，所以稱為塵垢。現在既然遠離塵垢，對於法能夠明見，就是證得了無生法忍。所以說，法眼應當當下清明，對於大菩提（指最高的智慧和覺悟）是可以期望的。
《首楞嚴義疏注經》卷第四(之二) 大正藏第 39 冊 No. 1799 《首楞嚴義疏注經》
《首楞嚴義疏注經》卷第五(之一)
長水沙門子璇集
二、解釋結與同體的疑問，分為兩部分。一、阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）請求開示。二、分為兩部分：一、陳述自己仍然迷惑。
阿難（Ananda）對佛說：『世尊（釋迦牟尼佛的尊稱）。如來（Tathagata，佛的稱號之一）雖然說了第二義門，現在觀察世間解開煩惱的人，如果不知道所結的根源，我相信這個人終究不能解脫。』 前面是懷疑因果的同與異，現在是懷疑根塵（六根和六塵）的結與解。所以說是第二義門。然而六根生起的原因，前面雖然廣泛地開示了，但是沒有明確指出哪裡是結。結與解的意義還沒有辨明，想要明確地指出來，使之可以清楚地認識，所以引用前面佛所舉的譬喻，來比況自己的迷惑。
世尊（釋迦牟尼佛的尊稱）。我和法會中有學的聲聞（Sravaka，聽聞佛法而修行的弟子）也是這樣，從無始以來，與各種無明（Avidya，指對真理的迷惑和無知）一同生滅。雖然得到了這樣多聞的善根，名為出家，仍然像隔日瘧疾一樣。』 各種無明（Avidya），指的是全界（指整個宇宙）的無明。總攝一切二障（煩惱障和所知障）和見思惑，所以名為各種。開始於迷惑真性，隨逐有情（指一切有情識的生命）生滅不離，所以上文說，『和合妄生，和合妄死』，所以說是『一同生滅』。初果（須陀洹）有學的聖者雖然沒有斷除思惑，已經可以稱為破除了煩惱障，得到了人空（認識到自我並非永恒不變的實體）的證悟，但是完全沒有破除所知障，法執（對佛法的執著）仍然存在，所以說『仍然像隔日瘧疾一樣』。二、請求開示。
【English Translation】 English version: Introspect inwardly, not pursuing past dust realms (referring to the six sense objects: form, sound, smell, taste, touch, and dharma). Since the dust realms do not cling, the six roots (eye, ear, nose, tongue, body, and mind) have nothing to rely on. The nature of awareness returns to its source, completely unified, and the functions of the six roots cease. Pure awareness manifests, silent and luminous, fully revealed. This is guarding the true constancy, the realm where the roots and dusts (the six roots and six sense objects) are extinguished. The appearance of thoughts is the dust realm, and emotional attachment is the root. The root, realm, and consciousness can all produce defilement, obscuring prajna wisdom, and one cannot clearly understand the unproduced dharma, so it is called dust. Now that one is far from dust and clearly sees the dharma, it is to attain the tolerance of the unproduced dharma. Therefore, it is said that the Dharma Eye should be clear at that moment, and great Bodhi (the highest wisdom and enlightenment) can be hoped for.
Shoulengyan Yishu Zhu Jing, Volume 4 (Part 2) Taisho Tripitaka, Volume 39, No. 1799, Shoulengyan Yishu Zhu Jing
Shoulengyan Yishu Zhu Jing, Volume 5 (Part 1)
Compiled by Shramana Zixuan of Changshui
- Resolving Doubts about the Identity of Knotting and the Body, in two parts. 1. Ananda (one of the ten major disciples of the Buddha, known for his strong memory) requests instruction. 2. In two parts: 1. States that he is still confused.
Ananda (Ananda) said to the Buddha: 'World Honored One (a title of Shakyamuni Buddha). Although the Tathagata (Tathagata, one of the titles of the Buddha) has spoken of the second meaning, now observing those in the world who untie knots, if they do not know the source of the knot, I believe that person will ultimately not be able to untie it.' The previous doubt was about the sameness and difference of cause and effect, and now it is about the knotting and unknotting of the roots and dusts (the six roots and six sense objects). Therefore, it is said to be the second meaning. However, although the cause of the arising of the six roots has been extensively shown before, it has not clearly pointed out where the knot is. The meaning of knotting and unknotting has not yet been clarified, and one wants to clearly point it out so that it can be clearly recognized. Therefore, the metaphor cited by the Buddha earlier is used to compare one's own confusion.
World Honored One (a title of Shakyamuni Buddha). I and the Sravakas (Sravaka, disciples who practice by listening to the Buddha's teachings) in the assembly who are still learning are also like this, from beginningless time, arising and ceasing together with various Avidya (Avidya, ignorance and delusion about the truth). Although we have obtained such great merit of hearing, and are called renunciates, we are still like malaria that occurs every other day.' The various Avidya (Avidya) refer to the Avidya of the entire realm (referring to the entire universe). It encompasses all the two obstacles (afflictive obstacles and cognitive obstacles) and the delusions of views and thoughts, so it is called various. It begins with delusion about the true nature, following sentient beings (referring to all beings with consciousness) arising and ceasing without separation, so the previous text said, 'Coming together falsely arises, coming together falsely ceases,' so it is said to 'arise and cease together.' Although the Arhats of the first fruit (Sotapanna) have not cut off the delusions of thought, they can already be called to have broken the afflictive obstacles and attained the realization of the emptiness of self (recognizing that the self is not a permanent and unchanging entity), but they have not completely broken the cognitive obstacles, and the attachment to the Dharma (attachment to the Buddha's teachings) still exists, so it is said to be 'still like malaria that occurs every other day.' 2. Requesting instruction.
結解。
唯愿大慈。哀慜淪溺。今日身心云何是結。從何名解。亦令未來苦難眾生得免輪迴不落三有。作是語已。普及大眾。五體投地。雨淚翹誠。佇佛如來無上開示 無始生死。不能超越。蓋由結縛。今待解除無礙無系。不以懇至莫由開曉。故雨淚求示也 二如來廣演五。一世尊摩頂。
爾時世尊。憐慜阿難及諸會中諸有學者。亦為未來一切眾生。為出世因。作將來眼。以閻浮檀紫金光手。摩阿難頂 頂是諸根之總。手為解結之要。摩而警動將有解期。拊而安慰令知深旨 二諸佛放光。
即時十方普佛世界六種震動。微塵如來住世界者。各有寶光從其頂出。其光同時。于彼世界來祇陀林灌如來頂。是諸大眾得未曾有 無明住地為六情根。震動不安。因茲解結。諸佛流光灌一佛頂。以表一多無礙自他平等。下文諸佛標示。此佛釋成。同說同證更無異路。問此經從前至此。四度放光。獨有今文諸佛同放。仍又同說。斯何特異乎。答初為說教破邪。次為揀妄顯理。次為定見生智。今為入觀成行。前三依教發解。未能除障。今文觀成破惑。正動無明入法界理。故諸佛放光。同示解結體無二源。故知。說教破邪。顯真揀妄。立信成解。皆為今日成行取證。非聊爾事。故與前文異耳 三同說結根。
于
【現代漢語翻譯】 結解。
唯愿大慈。哀慜淪溺。今日身心云何是結。從何名解。亦令未來苦難眾生得免輪迴不落三有。作是語已。普及大眾。五體投地。雨淚翹誠。佇佛如來無上開示 無始生死。不能超越。蓋由結縛。今待解除無礙無系。不以懇至莫由開曉。故雨淚求示也 二如來廣演五。一世尊摩頂。
現代漢語譯本：只希望佛陀大慈大悲，憐憫沉溺在苦海中的眾生。今天我們的身心，什麼是結縛？從何處可以解脫？也希望未來受苦受難的眾生，能夠免除輪迴，不墮入欲界、色界、無色界這三有之中。說完這些話，阿難和大眾一起，五體投地，流著眼淚，虔誠地仰望著佛陀如來，期待佛陀無上的開示。無始以來的生死輪迴，不能超越，就是因為有結縛。現在等待解除這些結縛，達到無礙無系的境界。如果不懇切至誠，就沒有辦法得到開示。所以流著眼淚請求佛陀開示。這是如來廣演五事中的第二件事，第一件事是世尊摩頂。
爾時世尊。憐慜阿難及諸會中諸有學者。亦為未來一切眾生。為出世因。作將來眼。以閻浮檀紫金光手。摩阿難頂 頂是諸根之總。手為解結之要。摩而警動將有解期。拊而安慰令知深旨 二諸佛放光。
現代漢語譯本：這時，世尊憐憫阿難和法會中所有學習的人，也爲了未來的一切眾生，爲了出世的因緣，作為未來的眼目，用閻浮檀紫金色的手，摩阿難的頭頂。（頭頂是所有根的總彙，手是解開結縛的關鍵。摩頂是爲了警醒和觸動，預示著解脫的時期將要到來；撫慰是爲了讓阿難明白其中的深刻含義。）這是如來廣演五事中的第二件事，諸佛放光。
即時十方普佛世界六種震動。微塵如來住世界者。各有寶光從其頂出。其光同時。于彼世界來祇陀林（Jetavana）灌如來頂。是諸大眾得未曾有 無明住地為六情根。震動不安。因茲解結。諸佛流光灌一佛頂。以表一多無礙自他平等。下文諸佛標示。此佛釋成。同說同證更無異路。問此經從前至此。四度放光。獨有今文諸佛同放。仍又同說。斯何特異乎。答初為說教破邪。次為揀妄顯理。次為定見生智。今為入觀成行。前三依教發解。未能除障。今文觀成破惑。正動無明入法界理。故諸佛放光。同示解結體無二源。故知。說教破邪。顯真揀妄。立信成解。皆為今日成行取證。非聊爾事。故與前文異耳 三同說結根。
現代漢語譯本：就在這時，十方所有佛的世界都發生了六種震動。居住在這些世界中的如微塵般眾多的如來，各自從頭頂放出寶光。這些寶光同時從各自的世界來到祇陀林（Jetavana），灌注到如來的頭頂。在場的大眾都感到前所未有。（無明住地是六種情根，震動不安，因此可以解開結縛。諸佛放出光明灌注到一個佛的頭頂，是爲了表明一和多之間沒有障礙，自和他者平等無二。下文有諸佛的標示，這裡有佛的解釋，共同宣說，共同證悟，沒有其他的道路。）有人問：這部經從前面到現在，已經四次放光了，只有這次是諸佛一同放光，而且還一同宣說，這有什麼特別之處呢？回答說：第一次是爲了宣說教義，破除邪見；第二次是爲了辨別虛妄，顯明真理；第三次是爲了確立見解，生出智慧；這一次是爲了進入觀想，成就修行。前三次是依據教義來啓發理解，還不能夠消除障礙。這一次是觀想成就，破除迷惑，真正觸動了無明，進入了法界的真理。所以諸佛放光，共同昭示解開結縛的本體只有一個根源。因此可知，宣說教義破除邪見，顯明真理辨別虛妄，確立信心成就理解，都是爲了今天成就修行，取得證悟，不是隨便的事情。所以和前面的經文不同。這是如來廣演五事中的第三件事，共同宣說結縛的根源。
于
【English Translation】 Entanglement and 解 (jie, 解 means disentanglement, solution).
I only wish for great compassion to pity those who are drowning. Today, regarding our body and mind, what constitutes an entanglement? From where does 解 (jie) originate? May it also enable future suffering beings to escape the cycle of reincarnation and not fall into the Three Realms (三有, Sanyou, Three Realms: the realm of desire, the realm of form, and the formless realm). After saying this, he prostrated with the assembly, with their five limbs touching the ground, shedding tears and sincerely awaiting the Buddha Tathagata's supreme enlightenment. Without beginning, birth and death cannot be transcended, because of entanglement and bondage. Now we await the removal of these entanglements, achieving a state of unobstructed freedom. Without earnest sincerity, there is no way to gain enlightenment, hence the tears and request for guidance. This is the second of the Five Expansions of the Tathagata. The first is the World Honored One touching the crown of the head.
At that time, the World Honored One, with compassion for Ananda (阿難) and all the learners in the assembly, and also for all future beings, as a cause for transcending the world, to create future eyes, used his Jāmbūnada (閻浮檀) purple-golden light hand to touch Ananda's (阿難) crown of the head. (The crown of the head is the totality of all roots, and the hand is the key to untying knots. Touching it is to awaken and alert, indicating that the time for 解 (jie) is approaching; stroking it is to comfort and let him know the profound meaning.) This is the second of the Five Expansions of the Tathagata, the Buddhas emitting light.
Immediately, the ten directions of all Buddha worlds experienced six kinds of shaking. The Tathagatas residing in those worlds, as numerous as dust particles, each emitted a precious light from their crowns. Simultaneously, these lights came from their respective worlds to Jetavana (祇陀林) and poured onto the Tathagata's crown. The assembly gained what they had never experienced before. (The abode of ignorance is the six emotional roots, shaking and uneasy, thus 解 (jie) can occur. The Buddhas flowing light and pouring onto one Buddha's crown, to express that one and many are unobstructed, self and other are equal. The following text has the Buddhas' indication, and this Buddha's explanation, jointly speaking and jointly proving, there is no other path.) Someone asks: From the beginning of this sutra to now, there have been four instances of emitting light, but only this time do all the Buddhas emit light together, and also speak together. What is so special about this? The answer is: The first time was to explain the teachings and break through heresies; the second time was to discern falsehood and reveal truth; the third time was to establish views and generate wisdom; this time is to enter contemplation and accomplish practice. The first three relied on teachings to develop understanding, but could not remove obstacles. This time, contemplation is accomplished, delusion is broken, truly moving ignorance and entering the principle of the Dharma Realm. Therefore, the Buddhas emit light together, jointly showing that the essence of 解 (jie) has only one source. Therefore, know that explaining teachings to break through heresies, revealing truth to discern falsehood, establishing faith to accomplish understanding, are all for today's accomplishment of practice and attainment of realization, not trivial matters. Therefore, it is different from the previous text. This is the third of the Five Expansions of the Tathagata, jointly speaking of the root of entanglement.
At
是阿難及諸大眾。俱聞十方微塵如來異口同音告阿難言。善哉阿難。汝欲識知俱生無明使汝輪轉生死結根。唯汝六根。更無他物。汝復欲知無上菩提令汝速證安樂解脫寂靜妙常。亦汝六根。更非他物 覺明初起能所妄生。湛性既分六根成異。根塵偶對業性即生。輪轉無窮。生死長縛。斯六根為生死結縛之源也。一念無念能所都亡。根塵識心應時消落。無真可得。無妄可除。覺性圓明法眼清凈。斯六根為自在解脫安樂妙常之源也。其猶冰水由氣之動移相雖變異濕性常一。結解同貫亦復爾也 四阿難再請。
阿難雖聞如是法音。心猶未明。稽首白佛。云何令我生死輪迴安樂妙常。同是六根。更非他物 染凈根本唯此六根。更無別法。於此起見生死輪迴。於此忘情涅槃常樂。法執未破。孰能洞明。故再諮詢欲期開示 五佛為釋通二。一長行二。一雙標。
佛告阿難。根塵同源。縛脫無二。識性虛妄猶如空華 根境識三無別體性。唯一真覺。故曰同源。執見不亡。妄生取著。強分染凈橫計身心。從始洎終唸唸生滅。故云為縛。了相無相。分別不生。能所寂然念想虛。盡一法無取。一真體現。心與虛空等無差別。故名為脫。識性虛妄猶如空華者。與上根塵綺互相影。上言根塵。影此識性。今言識性。影前根塵。故三
【現代漢語翻譯】 現代漢語譯本： 這時，阿難和所有的大眾，都聽到十方無數如來異口同聲地告訴阿難說：『太好了，阿難！你想要知道與生俱來的無明，使你輪迴生死的根本嗎？就是你的六根，沒有其他東西。你又想知道無上的菩提，使你迅速證得安樂解脫、寂靜妙常嗎？也是你的六根，沒有其他東西。』 覺悟和無明最初生起時，能認知的主體和被認知的客體就虛妄地產生了。清凈的自性一旦分化，六根就形成了差異。六根與外塵相互作用，業性就產生了。於是輪轉不息，生死長久地束縛著我們。這六根就是生死糾纏的根源啊！一旦一念不生，能認知的主體和被認知的客體都消失了，六根、外塵和意識也應時消散。既沒有真實可得，也沒有虛妄可除。覺悟的自性圓滿光明，法眼清凈。這六根就是自在解脫、安樂妙常的根源啊！這就像冰和水，由於氣的運動，形態雖然改變，但濕潤的性質始終如一。束縛和解脫的道理也是這樣。 阿難再次請求開示。 阿難雖然聽聞了這樣的佛法，心中仍然不明白，於是頂禮佛陀，稟告說：『為什麼使我生死輪迴和安樂妙常的，同樣是六根，沒有其他東西呢？』 染污和清凈的根本，就在這六根，沒有其他方法。在這裡產生執見，就會生死輪迴；在這裡忘卻情識，就會涅槃常樂。如果對法的執著沒有破除，誰能徹底明白呢？所以再次請教，希望佛陀開示。 佛陀爲了解釋通達這兩種道理，分為兩部分：一是長行，二是。 佛告訴阿難：『六根和外塵同出一源，束縛和解脫沒有兩樣，意識的性質虛妄不實，就像空中的花朵一樣。』 六根、外境和意識三者沒有不同的本體，只有一個真覺。所以說同出一源。如果執著不消除，就會虛妄地產生取捨和執著，強行區分染污和清凈，橫加計較身和心，從開始到結束，唸唸生滅，所以說是束縛。如果明瞭諸相皆空，分別心不生起，能認知的主體和被認知的客體都寂然不動，念頭和想法都消失殆盡，對任何事物都不執取，唯一的真如就會顯現，心與虛空一樣沒有差別，所以稱為解脫。意識的性質虛妄不實，就像空中的花朵一樣，與前面所說的六根和外塵相互映襯。前面說六根和外塵，是爲了映襯這意識的性質。現在說意識的性質，是爲了映襯前面的六根和外塵。所以三者
【English Translation】 English version: Then, Ānanda and all the assembly heard the Tathāgatas of the ten directions, as numerous as dust motes, telling Ānanda in unison: 'Excellent, Ānanda! Do you wish to know the innate ignorance that causes you to revolve in the cycle of birth and death? It is none other than your six roots (ṣaḍindriya - the six sense organs: eye, ear, nose, tongue, body, and mind). Do you also wish to know the unsurpassed Bodhi (supreme enlightenment) that enables you to quickly attain the bliss of liberation, serene, wondrous, and eternal? It is also your six roots, nothing else.' When awareness and ignorance first arise, the subject (knower) and object (known) are falsely produced. Once the pure nature is differentiated, the six roots become distinct. When the roots and dusts (sense objects) interact, karmic nature arises. Thus, revolving endlessly, we are bound by the long cycle of birth and death. These six roots are the source of the bonds of birth and death! Once a single thought ceases, both subject and object vanish, and the six roots, dusts, and consciousness simultaneously dissolve. There is neither truth to be attained nor falsehood to be eliminated. The nature of awareness is perfectly bright, and the Dharma eye is pure. These six roots are the source of free liberation, blissful, wondrous, and eternal! It is like ice and water; although their forms change due to the movement of air, their wet nature remains the same. The principles of bondage and liberation are also like this. Ānanda requests further instruction again. Although Ānanda heard such Dharma sounds, his mind was still unclear. He bowed to the Buddha and reported: 'Why is it that what causes me to revolve in birth and death and what brings about blissful, wondrous eternity are the same six roots, nothing else?' The root of defilement and purity lies in these six roots; there is no other method. Generating attachments here leads to the cycle of birth and death; forgetting emotions here leads to Nirvāṇa (cessation of suffering) and eternal bliss. If attachment to the Dharma is not broken, who can thoroughly understand? Therefore, I ask again, hoping for the Buddha's enlightenment. The Buddha, in order to explain and clarify these two principles, divides it into two parts: first, the prose; second, . The Buddha told Ānanda: 'The roots and dusts share the same source; bondage and liberation are not two. The nature of consciousness is illusory, like flowers in the sky.' The six roots, sense objects, and consciousness have no separate substance; there is only one true awareness. Therefore, it is said that they share the same source. If attachments are not eliminated, false grasping and clinging arise, forcibly distinguishing defilement and purity, and arbitrarily calculating body and mind. From beginning to end, thoughts arise and cease continuously, hence it is called bondage. If one understands that all forms are empty and discrimination does not arise, the subject and object are still and thoughts are exhausted, without grasping at any Dharma, the one true reality will manifest, and the mind will be no different from empty space, hence it is called liberation. The nature of consciousness is illusory, like flowers in the sky, echoing the aforementioned six roots and dusts. When the six roots and dusts are mentioned, it is to reflect the nature of consciousness. Now, when the nature of consciousness is mentioned, it is to reflect the preceding six roots and dusts. Therefore, the three
同源。亦同虛妄。故前文云。見與見緣並所想相如虛空華。即此識性虛妄也。又云。此見及緣元是菩提妙凈明體。即此根塵同源也 二雙釋二。一總顯無性。
阿難。由塵發知。因根有相。相見無性同於交蘆 攬塵成根。對根有相。根境立矣。妄識生焉。妄識能變根境二法。故根境識互相假藉。一一體空。一一成立。故若交蘆 二別明縛脫。
是故汝今知見立知。即無明本。知見無見。斯即涅槃無漏真凈。云何是中更容他物 由阿難再問云何令我生死輪迴安樂妙常同是六根更非他物。故佛先示根境識三唯一虛妄同一性源。迷縛解脫誠非異轍。由此別示結答。令無所疑。因解成觀。妙果可冀。言知是者。略舉六根之二也。立知者。又略見字。影在次文。意謂。若於六根三事。不了性無立為實有起遍計執。惑業由生自取輪迴抂入諸趣。斯則六根是無明生死結縛之本。茍或於此體真達妄執取不生。妄知見覺泯然虛寂。唯一圓成清凈寶覺。斯則六根。是菩提涅槃元清凈體。更欲何物說為異因。故般若云。若見諸相非相即見如來。上云。此見及緣元是菩提妙凈明體。此則正破無明法執。成就圓通觀門也 二偈頌二。初標舉。
爾時世尊。欲重宣此義。而說偈言 泛論偈頌。總有四種。一阿耨窣睹婆頌。不問長
【現代漢語翻譯】 現代漢語譯本 同源，也同樣是虛妄的。所以前面說，『見與見緣以及所想之相，都如虛空中的花朵』，說的就是這識性的虛妄。又說，『此見及緣，原本就是菩提妙凈明體』，說的就是這根塵同源。 二、雙重解釋二：一、總顯無性。 阿難，由塵而生知覺，因根而有相狀。相與見都沒有自性，如同交錯的蘆葦。攬取塵境成為根，對著根而有相狀，根境就此成立，虛妄的意識也因此產生。虛妄的意識能夠變現根境二法，所以根、境、識互相假借，一一都是空，一一才能成立，所以像交錯的蘆葦一樣。 二、別明縛脫。 因此你現在知見上又立知見，就是無明之本。知見上沒有知見，就是涅槃無漏真凈。怎麼能容得下其他東西呢？因為阿難再次問，『如何讓我生死輪迴、安樂妙常，都是六根，更不是其他東西』。所以佛先開示根、境、識三者唯一虛妄，同一性源。迷惑與解脫，實在不是不同的路徑。因此特別開示，解答疑問，使他不再疑惑。因理解而成就觀行，美妙的果實可以期待。說『知』，是略舉六根中的兩種。『立知』，又省略了『見』字，影子在後面的文字中。意思是說，如果對於六根三事，不瞭解其性本無，而立為實有，生起普遍的執著，迷惑和業力由此產生，自己招來輪迴，枉入各種趣道。那麼六根就是無明生死結縛的根本。如果能夠於此體悟真理，通達虛妄，執著不生，虛妄的知見感覺泯滅而虛寂，唯一圓成清凈的寶覺，那麼六根就是菩提涅槃原本清凈的本體，還要什麼東西說是不同的原因呢？所以《般若經》說，『如果見到諸相非相，就見到了如來』。上面說，『此見及緣，原本就是菩提妙凈明體』，這就是正破無明法執，成就圓通觀行之門。二、偈頌二：初、標舉。 這時世尊，想要再次宣說這個意義，而說偈語。泛泛而論偈頌，總共有四種：一、阿阇窣堵婆頌（Anuṣṭubh，梵文音譯，一種詩歌格律）。不論長
【English Translation】 English version They are of the same origin and equally illusory. Therefore, the previous text says, 'The seeing and the conditions of seeing, along with the appearances of what is thought, are like flowers in the sky,' which refers to the illusory nature of this consciousness. It also says, 'This seeing and its conditions are originally the wondrously pure and bright essence of Bodhi,' which refers to the same origin of the roots and dust (sense objects). Two, twofold explanation of two: One, generally revealing no-self-nature. Ananda, knowledge arises from dust (sense objects), and appearances exist because of the roots (sense organs). Seeing and appearances have no self-nature, like intertwined reeds. Grasping dust becomes roots, and facing roots creates appearances. Roots and objects are established, and deluded consciousness arises. Deluded consciousness can transform the two dharmas of roots and objects. Therefore, roots, objects, and consciousness rely on each other, each being empty and each being established. Hence, they are like intertwined reeds. Two, specifically clarifying bondage and liberation. Therefore, if you now establish knowledge on top of knowing and seeing, that is the root of ignorance. If there is no seeing in knowing and seeing, that is Nirvana, unconditioned, truly pure. How can it accommodate anything else? Because Ananda asked again, 'How can my cycle of birth and death, blissful permanence, all be the six roots and nothing else?' Therefore, the Buddha first revealed that the three—roots, objects, and consciousness—are uniquely illusory and share the same source. Delusion and liberation are truly not different paths. Therefore, he specifically reveals this to answer his doubts, so that he has no more doubts. Through understanding, contemplation is achieved, and wonderful fruits can be expected. Saying 'knowing' is briefly mentioning two of the six roots. 'Establishing knowledge' also omits the word 'seeing,' its shadow being in the following text. It means that if one does not understand the nature of the six roots and the three affairs as being without self-nature, but establishes them as real, giving rise to pervasive attachment, then delusion and karma will arise, bringing about the cycle of birth and death, and wrongly entering various realms of existence. Then the six roots are the root of ignorance, the bondage of birth and death. If one can realize the truth in this, understand illusion, and not give rise to attachment, then deluded knowledge and perception will vanish into emptiness and stillness, leaving only the perfectly complete, pure, and precious awareness. Then the six roots are the original pure essence of Bodhi and Nirvana. What else needs to be said as a different cause? Therefore, the Prajna Sutra says, 'If you see all appearances as non-appearances, then you see the Tathagata.' Above it says, 'This seeing and its conditions are originally the wondrously pure and bright essence of Bodhi.' This is precisely breaking the ignorance of attachment to dharma and accomplishing the gate of perfect and unobstructed contemplation. Two, verses of praise: First, stating the topic. At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse. Generally speaking, there are four types of verses: One, Anuṣṭubh (Anuṣṭubh, Sanskrit transliteration, a type of poetic meter). Regardless of length
行並偈。但數字滿三十二。即為一偈。二名伽陀。此云諷頌。或名直頌。謂以偈說法。非頌長行。三名祇夜。此云應頌。四名蘊陀南。此雲集施頌。謂以少言。攝集多義。施他誦持故。為何意故經多立頌。略有八義。一少字攝多義故。二讚歎者多以偈頌故。三為鈍根重說故。四為後來之徒故。五隨意樂故。六易受持故。七增明前說故。八長行未說故。今此經內。於前四中二三所攝。八意之內正唯三七。兼二五八。然又長行偈頌相望有五對之例。謂有無。廣略離合。先後。隱顯。至文詳而知之。此頌九行。應頌諷頌。間雜相糅。連環起復。展轉相生。大意破無明法執。令觀門明凈修行證入一真法界也 二正頌六。初二頌標宗破執二。一比量正破。
真性有為空。緣生故如幻。無為無起滅。不實如空華 此文正破無明法執。執為無為有實體者。皆迷真性。一真法界本非對待。故此雙破。即是解結之所因也。此中四句。前二句破有為。后二句破無為。此二不立。方顯法界一相義耳。言真性有為空者。真性之言正是標宗揀法。通下第二量轉。謂一真中道第一義諦也。應立量云。真性有為元空不有。從緣生故。猶如幻事。真性無為本來不實。無起滅故。猶如空華。由此二量三支無闕標揀分明無諸過非。掌珍論中取為善立。
【現代漢語翻譯】 現代漢語譯本： 行和偈。但凡數字滿了三十二，即為一偈。二名伽陀（Gatha），此云諷頌，或名直頌，謂以偈說法，非頌長行。三名祇夜（Geya），此云應頌。四名蘊陀南（Udanas），此雲集施頌，謂以少言，攝集多義，施他誦持故。為何意故經多立頌？略有八義：一、少字攝多義故；二、讚歎者多以偈頌故；三、為鈍根重說故；四、為後來之徒故；五、隨意樂故；六、易受持故；七、增明前說故；八、長行未說故。今此經內，於前四中二三所攝。八意之內正唯三七，兼二五八。然又長行偈頌相望有五對之例，謂有無、廣略、離合、先後、隱顯，至文詳而知之。此頌九行，應頌諷頌，間雜相糅，連環起復，展轉相生，大意破無明法執，令觀門明凈修行證入一真法界也。二、正頌六，初二頌標宗破執二，一、比量正破。
真性有為空，緣生故如幻。無為無起滅，不實如空華。此文正破無明法執，執為無為有實體者，皆迷真性。一真法界本非對待，故此雙破，即是解結之所因也。此中四句，前二句破有為，后二句破無為。此二不立，方顯法界一相義耳。言真性有為空者，真性之言正是標宗揀法，通下第二量轉。謂一真中道第一義諦也。應立量云：真性有為元空不有，從緣生故，猶如幻事。真性無為本來不實，無起滅故，猶如空華。由此二量三支無闕標揀分明無諸過非。掌珍論中取為善立。 English version: Lines and Gathas. When the number of words reaches thirty-two, it is considered one Gatha. The second is called Gatha (伽陀), which means 'eulogistic verse' or 'direct verse,' referring to explaining the Dharma with verses, not verses that praise prose. The third is called Geya (祇夜), which means 'responsive verse.' The fourth is called Udanas (蘊陀南), which means 'collected verses of giving,' referring to using few words to encompass many meanings, given to others for recitation and upholding. Why do scriptures often establish verses? There are roughly eight reasons: 1. Few words encompass many meanings; 2. Praisers often use verses; 3. To repeat for those with dull roots; 4. For later followers; 5. According to one's own pleasure; 6. Easy to receive and uphold; 7. To further clarify what was said before; 8. What was not said in prose. In this scripture, the second and third of the first four are included. Within the eight reasons, the third and seventh are the main ones, combined with the second, fifth, and eighth. Furthermore, there are five pairs of examples comparing prose and verses, namely existence and non-existence, broad and concise, separation and combination, before and after, hidden and manifest, which will be known in detail when reaching the text. These nine lines of verse, responsive verses and eulogistic verses, are mixed and intertwined, linked and repeated, developing and arising mutually, with the main intention of breaking ignorance and attachment to Dharma, so that the gate of contemplation is clear and pure, and one cultivates and enters the one true Dharma realm. 2. The main verses are six, the first two verses mark the principle and break attachments, 1. Direct breaking through analogy.
The true nature of conditioned existence is empty, because it arises from conditions, like an illusion. Unconditioned existence has no arising or ceasing, unreal like a flower in the sky. This text directly breaks the attachment to Dharma based on ignorance. Those who cling to unconditioned existence as having substance are deluded about the true nature. The one true Dharma realm is originally non-dualistic, so this breaks both, which is the cause of untying knots. In these four lines, the first two break conditioned existence, and the last two break unconditioned existence. If these two are not established, the meaning of the one aspect of the Dharma realm will be revealed. As for 'the true nature of conditioned existence is empty,' the words 'true nature' precisely mark the principle and select the Dharma, connecting to the second inference below. It refers to the one true middle way, the supreme meaning. The inference should be established as follows: The true nature of conditioned existence is originally empty and non-existent, because it arises from conditions, like an illusion. The true nature of unconditioned existence is originally unreal, because it has no arising or ceasing, like a flower in the sky. Therefore, these two inferences have three complete parts, marking and selecting clearly without any faults. The Palm Treasure Treatise takes it as well-established.
【English Translation】 Modern Chinese translation: Lines and Gathas. When the number of words reaches thirty-two, it is considered one Gatha. The second is called Gatha (伽陀), which means 'eulogistic verse' or 'direct verse,' referring to explaining the Dharma with verses, not verses that praise prose. The third is called Geya (祇夜), which means 'responsive verse.' The fourth is called Udanas (蘊陀南), which means 'collected verses of giving,' referring to using few words to encompass many meanings, given to others for recitation and upholding. Why do scriptures often establish verses? There are roughly eight reasons: 1. Few words encompass many meanings; 2. Praisers often use verses; 3. To repeat for those with dull roots; 4. For later followers; 5. According to one's own pleasure; 6. Easy to receive and uphold; 7. To further clarify what was said before; 8. What was not said in prose. In this scripture, the second and third of the first four are included. Within the eight reasons, the third and seventh are the main ones, combined with the second, fifth, and eighth. Furthermore, there are five pairs of examples comparing prose and verses, namely existence and non-existence, broad and concise, separation and combination, before and after, hidden and manifest, which will be known in detail when reaching the text. These nine lines of verse, responsive verses and eulogistic verses, are mixed and intertwined, linked and repeated, developing and arising mutually, with the main intention of breaking ignorance and attachment to Dharma, so that the gate of contemplation is clear and pure, and one cultivates and enters the one true Dharma realm. 2. The main verses are six, the first two verses mark the principle and break attachments, 1. Direct breaking through analogy.
The true nature of conditioned existence is empty, because it arises from conditions, like an illusion. Unconditioned existence has no arising or ceasing, unreal like a flower in the sky. This text directly breaks the attachment to Dharma based on ignorance. Those who cling to unconditioned existence as having substance are deluded about the true nature. The one true Dharma realm is originally non-dualistic, so this breaks both, which is the cause of untying knots. In these four lines, the first two break conditioned existence, and the last two break unconditioned existence. If these two are not established, the meaning of the one aspect of the Dharma realm will be revealed. As for 'the true nature of conditioned existence is empty,' the words 'true nature' precisely mark the principle and select the Dharma, connecting to the second inference below. It refers to the one true middle way, the supreme meaning. The inference should be established as follows: The true nature of conditioned existence is originally empty and non-existent, because it arises from conditions, like an illusion. The true nature of unconditioned existence is originally unreal, because it has no arising or ceasing, like a flower in the sky. Therefore, these two inferences have three complete parts, marking and selecting clearly without any faults. The Palm Treasure Treatise takes it as well-established.
第二量中。先因后宗。譯人語便。亦無所失。此義所顯。一真平等無諸對待。真妄染凈生死涅槃凡夫諸佛。皆如空華亂起亂滅。故下文云。一切世界山河大地生死涅槃。皆即狂勞顛倒華相。故中論云。若法為待成。是法還成待。今則無因待。亦無所成法。斯顯第一義中離一切相言語道斷心行處滅。無明法執於斯盡矣 二顯過況破。
言妄顯諸真。妄真同二妄。猶非真非真。云何見所見 初二句重顯前過。有為無為是對待故。亦是破執真性是有還同虛妄。惑者議云。真性之中雖亡有為無為。而此真性應有所得。是佛所證離諸偽妄。故名曰真。是諸法性畢竟應有。故此破云。若言離妄所顯有真性者。還同妄法俱為妄也。以是遍計所緣境故。離妄之真還因妄顯。如前文云。菩提心生生滅心滅。此亦生滅。起信亦云。言真如者亦無有相。謂言說之極因言遣言。此真如體無有可遣。以一切法悉皆真故。亦無可立。以一切法皆同如故。當知一切法不可說不可念。故名真如。應知若有真性為所得者皆為妄矣。故云妄真同二妄也。猶非下二句況破執妄。初句躡前所非。尚無真與不真。不真即妄也。次句正況。云何更存能見所見。根之與識俱名為見。所見即境也。斯則總破真妄二心。諸對待法皆無所有。方名顯凈法界一真平等。此
【現代漢語翻譯】 現代漢語譯本：第二量中，先說因，后說宗。翻譯的人語言流暢，也沒有遺漏什麼。這裡所顯示的意義是，唯一的真實是平等，沒有各種對待。真與妄、染與凈、生與死與涅槃、凡夫與諸佛，都像是虛空中生起的虛幻之花，生起和滅去都是虛幻的。所以下文說，一切世界、山河大地、生與死與涅槃，都是狂亂、勞累、顛倒的虛幻景象。所以《中論》（Madhyamaka-karika）說，如果一個法是依賴其他法而成立的，那麼這個法反過來也成為其他法所依賴的。現在沒有原因可以依賴，也沒有可以成就的法。這顯示了在第一義諦（paramārtha-satya）中，遠離一切相，言語的道路斷絕，心的活動也止息，無明（avidyā）和法執（dharma-graha）在這裡完全消失。二是顯示過失並加以破斥。
『說妄是爲了顯示諸真，妄與真都是虛妄。』就像非真也非不真一樣，『怎麼會有能見和所見呢？』最初兩句再次顯示了前面的過失。有為（saṃskṛta）和無為（asaṃskṛta）是對待的，所以也是破除執著真性是存在的，這樣就和虛妄一樣了。迷惑的人議論說，真性之中雖然沒有有為和無為，但是這個真性應該是可以獲得的，是佛所證悟的，遠離了各種虛假和虛妄，所以叫做真。是諸法的本性，畢竟應該是有的。所以這裡破斥說，如果說離開虛妄所顯示的真性是存在的，那麼就和虛妄法一樣，都是虛妄的。因為這是遍計所緣境（parikalpita-lakṣaṇa）的緣故。離開虛妄的真，還是因為虛妄而顯現的。就像前面的經文說，菩提心（bodhicitta）生起，生滅心（nirodha-citta）滅去，這也是生滅。起信論（Awakening of Faith in the Mahayana）也說，說到真如（tathātā），也沒有相，是言說的極致，因為言說而遣除言說。這個真如的本體沒有什麼可以遣除的，因為一切法都是真實的。也沒有什麼可以建立的，因為一切法都相同。應當知道一切法不可說，不可念，所以叫做真如。應當知道如果有什麼真性是可以獲得的，那都是虛妄的。所以說妄與真都是虛妄。』就像下面的兩句，比況並破斥執著虛妄。第一句承接前面所否定的，尚且沒有真與不真，不真就是虛妄。第二句正式比況，怎麼還會有能見和所見呢？根（indriya）和識（vijñāna）都叫做見，所見就是境（viṣaya）。這就是總共破除了真妄二心。各種對待法都沒有，才叫做顯現清凈法界（dharmadhātu）的唯一真實和平等。這裡
【English Translation】 English version: In the second section, the cause is stated first, followed by the principle. The translator's language is fluent, and nothing is lost. The meaning revealed here is that the only truth is equality, without any duality. Truth and falsehood, purity and impurity, birth and death and Nirvana, ordinary beings and all Buddhas, are all like illusory flowers arising and vanishing in the empty sky. Therefore, the following text says that all worlds, mountains, rivers, lands, birth and death and Nirvana, are all chaotic, laborious, and inverted illusory appearances. Therefore, the Madhyamaka-karika (Treatise on the Middle Way) says, 'If a dharma is established by depending on other dharmas, then that dharma in turn becomes what other dharmas depend on. Now there is no cause to depend on, and no dharma to be established.' This reveals that in the ultimate truth (paramārtha-satya), one is apart from all appearances, the path of language is cut off, the activity of the mind ceases, and ignorance (avidyā) and attachment to dharma (dharma-graha) completely disappear here. Second, to show faults and refute them.
'Speaking of falsehood is to reveal all truths, falsehood and truth are both false.' Just like neither true nor not true, 'How can there be seer and seen?' The first two sentences again show the previous fault. Conditioned (saṃskṛta) and unconditioned (asaṃskṛta) are dualistic, so it also refutes the attachment to the existence of true nature, which is the same as falsehood. Confused people argue that although there is no conditioned or unconditioned in true nature, this true nature should be attainable, is what the Buddha realized, and is free from all falseness and illusion, so it is called true. It is the nature of all dharmas, and should exist after all. Therefore, it is refuted here that if it is said that the true nature revealed by leaving falsehood exists, then it is the same as false dharmas, and both are false. Because this is the object of imagination (parikalpita-lakṣaṇa). The truth that leaves falsehood is still manifested because of falsehood. Just like the previous scripture said, the Bodhi mind (bodhicitta) arises, and the mind of arising and ceasing (nirodha-citta) ceases, this is also arising and ceasing. The Awakening of Faith in the Mahayana also says that when talking about Suchness (tathātā), there is also no appearance, it is the ultimate of speech, and speech is dismissed because of speech. There is nothing to dismiss in the essence of this Suchness, because all dharmas are true. There is also nothing to establish, because all dharmas are the same. It should be known that all dharmas cannot be spoken or thought, so it is called Suchness. It should be known that if there is any true nature that can be obtained, it is all false. Therefore, it is said that falsehood and truth are both false.' Like the following two sentences, comparing and refuting the attachment to falsehood. The first sentence continues the previous negation, there is not even true or not true, not true is falsehood. The second sentence formally compares, how can there still be seer and seen? The root (indriya) and consciousness (vijñāna) are both called seeing, and what is seen is the object (viṣaya). This is a total refutation of the two minds of truth and falsehood. All dualistic dharmas do not exist, and it is called the manifestation of the one true equality of the pure Dharma Realm (dharmadhātu). Here
上二頌。正是頌前根塵同源也。本源自性尚非真妄。豈得存乎根境識耶。故根境識同此一源 二兩頌結解同體。
中間無實性。是故若交蘆 頌前根塵相發相見無性猶如交蘆。
結解同所因。聖凡無二路 頌前縛脫無二也。六道凡夫。業惑所繫不得自在。故名為縛。三乘賢聖。斷惑證理不隨業系。故名為解。此則皆由六根迷悟所致。更非別岐。故無二路。
汝觀交中性。空有二俱非 交中無性。將何遣有而更存無。一性之中無對待故。肇公云。有既不有則無無矣。此則正顯根塵中道。亦是上根塵同源之義。
迷晦即無明。發明便解脫 頌前知見立知等文也。迷根執境。不了性空妄取為有。即無明矣。了性無性真妄一如。根境識三不能為縛。故名解脫。斯則涅槃無漏真凈 三一頌生起下文。
解結因次第。六解一亦亡 生起六解一亡疑也。因次第者。下文云。此根初解先得人空。空性圓明成法解脫。解脫法已俱空不生。是名菩薩從三摩地得無生忍。一亦亡者。下文云。今日如來若總解除。結若不生則無彼此。尚不名一。六云何成。
根選擇圓通。入流成正覺 生起下文圓通修證也。即取觀音從耳根門入三摩地。文殊所選。堪與阿難及此界人入流正覺 四一頌無明習氣。
陀
【現代漢語翻譯】 現代漢語譯本： 以上兩句偈頌，正是讚頌前面所說的根與塵同出一源。本源自性，尚且不能說是真或妄，又怎麼能存在於根、境、識之中呢？所以說，根、境、識都同出于這一個本源。 下面兩句偈頌總結了縛與解的本體是相同的。 『中間無實性，是故若交蘆』，這句偈頌讚頌了前面所說的根與塵相互引發、相互顯現而沒有自性，就像兩根蘆葦交錯在一起一樣。 『結解同所因，聖凡無二路』，這句偈頌讚頌了前面所說的束縛與解脫沒有兩種不同的途徑。六道凡夫，被業力和迷惑所束縛，不能得到自在，所以叫做束縛。三乘的賢聖，斷除了迷惑，證得了真理，不隨業力所束縛，所以叫做解脫。這些都是由於六根的迷惑或覺悟所導致的，並非有其他的岔路，所以沒有兩種不同的途徑。 『汝觀交中性，空有二俱非』，在交錯的蘆葦中，並沒有實在的自性，要用什麼來去除『有』，而另外儲存『無』呢？因為在唯一的自性之中，沒有對待的觀念。肇法師說：『有既然不是真正的有，那麼無也就不是真正的無了。』這正是顯明瞭根塵的中道，也是上面所說的根塵同源的意義。 『迷晦即無明，發明便解脫』，這句偈頌讚頌了前面所說的『知見立知』等文句。迷惑于根，執著于境，不瞭解自性的空性，錯誤地認為它是實在的，這就是無明瞭。瞭解自性無性，真與妄本來就是一樣的，根、境、識三者不能成為束縛，所以叫做解脫。這就是涅槃的無漏真凈。 下面一句偈頌引出了下文。 『解結因次第，六解一亦亡』，引出了對於『六解一亡』的疑問。『因次第』，就是下文所說的：『此根初解，先得人空，空性圓明，成法解脫，解脫法已，俱空不生，是名菩薩從三摩地得無生忍。』『一亦亡』，就是下文所說的：『今日如來若總解除，結若不生，則無彼此，尚不名一，六云何成。』 『根選擇圓通，入流成正覺』，引出了下文關於圓通修證的內容。也就是選取觀世音菩薩從耳根入門，進入三摩地的方法，這是文殊菩薩所選擇的，可以與阿難以及這個世界的人一起，通過入流而證得正覺。 下面一句偈頌是關於無明習氣的。 陀
【English Translation】 English version: The above two verses praise the root and dust originating from the same source as mentioned earlier. The original source of self-nature is neither truly real nor falsely unreal. How can it exist in the root, realm, and consciousness? Therefore, the root, realm, and consciousness all come from this one source. The following two verses conclude that the essence of bondage and liberation is the same. 'In the middle there is no real nature, therefore it is like intertwined reeds.' This verse praises the root and dust mutually arising and appearing without self-nature, just like two reeds intertwined. 'Bondage and liberation share the same cause, the path for sages and ordinary beings is not two.' This verse praises that bondage and liberation are not two different paths. Ordinary beings in the six realms are bound by karma and delusion, unable to attain freedom, hence called bondage. Sages and saints of the three vehicles sever delusion, realize truth, and are not bound by karma, hence called liberation. These are all caused by the delusion or enlightenment of the six roots, and there are no other forks in the road, so there are not two different paths. 'You observe the nature in the intertwining, neither emptiness nor existence.' In the intertwined reeds, there is no real self-nature. What can be used to remove 'existence' and preserve 'non-existence'? Because in the one nature, there is no concept of duality. Dharma Master Zhao said: 'Since existence is not truly existent, then non-existence is not truly non-existent.' This precisely reveals the Middle Way of root and dust, and is also the meaning of the root and dust originating from the same source as mentioned above. 'Confusion and darkness are ignorance, enlightenment is liberation.' This verse praises the sentences such as 'knowing based on knowing' mentioned earlier. Being confused by the root and attached to the realm, not understanding the emptiness of self-nature, and mistakenly taking it as real, is ignorance. Understanding that self-nature is without nature, and that truth and falsehood are originally the same, the root, realm, and consciousness cannot become bondage, hence called liberation. This is the unconditioned, pure, and true purity of Nirvana. The following verse introduces the text below. 'Unraveling knots follows a sequence, when the six are untied, even one disappears.' This raises the question of 'when the six are untied, even one disappears.' 'Following a sequence' is what is said in the text below: 'When this root is first untied, one first attains the emptiness of the person, when the nature of emptiness is perfectly clear, one achieves the liberation of the Dharma, when the Dharma of liberation is achieved, both are empty and do not arise, this is called a Bodhisattva attaining the non-arising forbearance from Samadhi.' 'Even one disappears' is what is said in the text below: 'If the Tathagata were to completely untie them today, if the knots do not arise, then there would be no this or that, not even one can be named, how can six be formed?' 'The root is selected for perfect penetration, entering the stream to achieve perfect enlightenment.' This introduces the content below about the cultivation and realization of perfect penetration. That is, selecting Avalokiteshvara Bodhisattva's method of entering Samadhi from the ear root, which was selected by Manjushri Bodhisattva, can be used together with Ananda and the people of this world to attain perfect enlightenment through entering the stream. The following verse is about the habitual tendencies of ignorance. 陀
那微細識。習氣成暴流 阿陀那云執持。即第八識。能執持種子起現行故。第八多名。此名最通。三位之中相續執持位也。無明熏習種子不斷。如暴流水流注不息。微細境界唯佛能知。故起信云。無明熏習所起識者。非凡夫能知。亦非二乘智慧所覺。謂依菩薩從初正信。發心觀察。若證法身。得少分知。乃至菩薩究竟地不能盡知。唯佛窮了。
真非真恐迷。我常不開演 謂此識體。單真不立。獨妄不成。真妄和合方有所為。起信云。謂不生滅與生滅和合非一非異。名為阿梨耶識。若說即真。妄習如何得盡。凡夫外道起于常見執為真我。若說為妄。恐撥為斷滅。以真相不滅故。是故於小乘藏及大乘權教不說第八。深密經云。阿陀那識甚微細。一切種子成暴流。我于凡愚不開演。恐彼分別執為我。意顯前文根境識三六種結縛皆是此識熏習變生。執真執妄見有見空唯此識影。乃至十地菩薩所見佛身業識上見。若佛如來。已離業識。無自他相見。如起信說。此則正顯已離俱生無明耳 五一頌一句遣幻非幻。
自心取自心。非幻成幻法 一切諸法唯識所變。故皆自心。前六不了。見從外來。取而分別。故起信云。三界虛偽唯心所作。離心即無六塵境界。以一切法皆從心起妄念而生。一切分別即分別自心。故云自心取
【現代漢語翻譯】 現代漢語譯本： 那微細識（指第八識阿賴耶識），由習氣積累形成強大的流動，被稱為阿陀那（Adana，意為執持）。也就是第八識，因為它能執持種子，使其生起現行。第八識有很多名稱，這個名稱（阿陀那）是最通用的。在三種狀態中，它處於相續執持的狀態。無明（Avidya，意為無知）熏習的種子不會斷絕，就像湍急的流水不停地流淌。這種微細的境界只有佛才能瞭解。所以《起信論》（Awakening of Faith）中說：『由無明熏習所產生的識，不是凡夫所能瞭解的，也不是二乘（聲聞和緣覺）的智慧所能覺察的。』 意思是說，依靠菩薩從最初的正信開始，發心觀察，如果證得法身（Dharmakaya，意為法性之身），才能稍微瞭解一些。乃至菩薩在究竟地（最高階位）也不能完全瞭解，只有佛才能徹底明瞭。
『是真非真』恐怕會使人迷惑，所以我常常不公開宣講。意思是說，這個識的本體，單獨為真不能成立，單獨為妄也不能成立，必須是真妄和合才能有所作為。《起信論》中說：『所謂不生滅與生滅和合，非一非異，名為阿梨耶識（Alaya-vijnana，意為藏識）。』 如果說它就是真，那麼妄的習氣如何才能斷盡？凡夫外道會產生常見，執著它為真我。如果說它是妄，又恐怕被認為是斷滅，因為真相是不滅的。因此，在小乘藏（Hinayana Pitaka，意為小乘經典）和大乘權教（Expedient Teachings of Mahayana，意為大乘方便教法）中，都不說第八識。《深密經》（Samdhinirmocana Sutra）中說：『阿陀那識非常微細，一切種子形成強大的流動。我不會對凡夫愚人公開宣講，恐怕他們分別執著它為我。』 這表明前文所說的根、境、識這三六種結縛，都是由此識熏習變生。執著真，執著妄，見到有，見到空，都只是此識的影子。乃至十地菩薩所見到的佛身，也是業識上的顯現。如果佛如來，已經遠離業識，就沒有自他相見。正如《起信論》所說。這正是顯現已經遠離俱生無明（Innate Ignorance，意為與生俱來的無明）啊！五一頌的一句話，是爲了遣除似幻非幻的迷惑。
『自心取自心，非幻成幻法』。一切諸法都是唯識所變現，所以都是自心。前六識不瞭解這個道理，認為是從外面來的，取而分別，所以《起信論》中說：『三界虛偽，唯心所作，離心即無六塵境界。』 因為一切法都是從心生起的妄念而產生，一切分別就是分別自心，所以說『自心取自心』。
【English Translation】 English version: That subtle consciousness, the accumulation of habits forming a powerful current, is called Adana (meaning 'holding'). This is the eighth consciousness, as it can hold seeds, causing them to manifest. The eighth consciousness has many names, and this name (Adana) is the most common. Among the three states, it is in the state of continuous holding. The seeds of Avidya (ignorance) are not cut off, like a rushing stream flowing continuously. This subtle realm can only be understood by the Buddha. Therefore, the Awakening of Faith says: 'The consciousness arising from the perfuming of ignorance is not something that ordinary people can understand, nor can it be perceived by the wisdom of the Two Vehicles (Sravakas and Pratyekabuddhas).' It means that relying on Bodhisattvas, starting from the initial right faith, making the vow to observe, if one attains the Dharmakaya (the Body of Dharma), one can understand a little. Even Bodhisattvas at the ultimate stage cannot fully understand it; only the Buddha can completely comprehend it.
'It is true and not true' may cause confusion, so I often do not openly preach it. This means that the essence of this consciousness cannot be established solely as true, nor can it be established solely as false. It must be a combination of truth and falsehood to be effective. The Awakening of Faith says: 'The so-called non-arising and non-ceasing combined with arising and ceasing, neither one nor different, is called Alaya-vijnana (store consciousness).' If it is said to be true, how can the habits of falsehood be exhausted? Ordinary people and non-Buddhists will develop the common view, clinging to it as the true self. If it is said to be false, it is feared that it will be regarded as annihilation, because the true nature is not extinguished. Therefore, in the Hinayana Pitaka (the Theravada scriptures) and the Expedient Teachings of Mahayana, the eighth consciousness is not mentioned. The Samdhinirmocana Sutra says: 'The Adana consciousness is very subtle, and all seeds form a powerful current. I do not openly preach it to ordinary fools, for fear that they will cling to it as the self.' This shows that the three sixfold bonds of root, object, and consciousness mentioned earlier are all transformed and produced by the perfuming of this consciousness. Clinging to truth, clinging to falsehood, seeing existence, seeing emptiness, are all just shadows of this consciousness. Even the Buddha-body seen by the Bodhisattvas of the Ten Grounds is a manifestation on the karmic consciousness. If the Buddha Tathagata has already left the karmic consciousness, there is no seeing of self and other. As the Awakening of Faith says. This clearly shows that one has already left innate ignorance! The one sentence of the fifty-first verse is to dispel the confusion of seeming illusion and non-illusion.
'The mind takes the mind, the non-illusory becomes the illusory.' All dharmas are transformations of consciousness only, so they are all the mind itself. The first six consciousnesses do not understand this principle, thinking that it comes from the outside, taking and distinguishing it, so the Awakening of Faith says: 'The three realms are false, made only by the mind; without the mind, there are no six sense objects.' Because all dharmas arise from the false thoughts arising from the mind, all distinctions are distinctions of one's own mind, so it is said 'the mind takes the mind.'
自心也。若以妙性圓明離諸名相。本來無有世界眾生。故云非幻。而由見妄忽生覺明相現。四大分湛。根塵宛成。故云成幻法。而言幻者。以一一法皆無性故。
不取無非幻。非幻尚不生。幻法雲何立 分別不生前後際斷。真尚不辨。妄何所立。是故性真常中求于去來迷悟死生了無所得。斯則一相平等。迷悟都亡。生死涅槃猶如昨夢。故肇公云。夫不存無以觀法者。可謂見法實相矣 六一頌三句贊法令忻。
是名妙蓮華 此平等性觀。能破無明開佛知見。此知見性。處妄常真在染不污。今得顯發如開敷出水。故以為喻。
金剛王寶覺 無明堅牢最為難壞。一念能破。金剛定力。此定尊上更無能過。於法自在。是可寶重。如摩尼珠隨意生育。無上覺果。名王寶覺。
如幻三摩提 此觀現前。了一切法皆如幻化。猶如明鏡現諸色像。一一色像體不可得。同一鏡明不即不離。三摩提云正受。不受諸受也。
彈指超無學 此顯速疾能至大覺。故一念不生即名為佛。超過地位劫數之說。如前文云歇即菩提。圓覺亦云。離幻即覺亦無漸次。皆斯義也。然至覺時。亦無自果可為所得。故云超無學耳。亦是約遲速校量。故說為超。非是都越地位直至無上覺耳。
此阿毗達磨。十方薄伽梵。一路涅
【現代漢語翻譯】 現代漢語譯本：自心（指我們自己的心）也是如此。如果以妙性（指不可思議的本性）圓滿光明，遠離一切名相，那麼本來就沒有世界和眾生。所以說『非幻』。然而由於虛妄的見解，忽然產生覺明之相顯現，四大（地、水、火、風）分離而清澈，根（眼、耳、鼻、舌、身、意）塵（色、聲、香、味、觸、法）宛然形成。所以說『成幻法』。而說『幻』，是因為一切法都沒有自性的緣故。
『不取無非幻，非幻尚不生，幻法雲何立』——如果執取『無』，就不是『非幻』了。『非幻』尚且不生，『幻法』又怎麼能成立呢？分別心不生，前後際斷絕，真實尚且無法分辨，虛妄又在哪裡立足呢？所以，在真常的自性中尋求過去、未來、迷惑、覺悟、死亡、出生，都是一無所得。這樣就是一相平等，迷惑和覺悟都消失了，生死和涅槃就像昨天的夢一樣。所以鳩摩羅什大師說：『不執著于無，才能觀察法的實相，這可以說是見到了法的真實面目了。』六一頌的三句讚歎佛法令人欣喜。
『是名妙蓮華』——這種平等性觀，能夠破除無明，開啟佛的知見。這種知見之性，處於虛妄中也常為真實，處於染污中也不被污染。現在得以顯發，就像蓮花開放於水中一樣，所以用蓮花來比喻。
『金剛王寶覺』——無明堅固牢靠，最難破壞，但一念覺悟就能破除。金剛定力，這種禪定至尊至上，沒有能超過它的。對於法能夠自在運用，所以是可寶貴的。就像摩尼寶珠一樣，隨意生出各種東西，無上的覺悟之果，名為『王寶覺』。
『如幻三摩提（正定）』——這種觀想在眼前呈現，完全明瞭一切法都如幻化。就像明鏡顯現各種色像，每一個色像的本體都不可得，與鏡子的光明相同，不即不離。三摩提，意思是正受，不接受各種感受。
『彈指超無學』——這顯示了迅速能夠到達大覺悟。所以一念不生就稱為佛，超過了地位和劫數的說法。如前面的經文所說『歇即菩提』。《圓覺經》也說：『離幻即覺，也沒有漸次。』都是這個意思。然而到達覺悟的時候，也沒有自己的果位可以獲得，所以說『超無學』。這也是就遲速來衡量，所以說是『超』，不是完全超越地位而直接到達無上覺悟。
此阿毗達磨（論藏），十方薄伽梵（佛），都通過這一條路達到涅槃（寂滅）。
【English Translation】 English version: It is also the same with one's own mind. If with the wonderful nature (referring to the inconceivable inherent nature), it is perfectly enlightened and free from all names and forms, then originally there are no worlds or sentient beings. Therefore, it is said to be 'non-illusory'. However, due to deluded views, the appearance of awareness and brightness suddenly arises, the four elements (earth, water, fire, and wind) separate and become clear, and the roots (eye, ear, nose, tongue, body, and mind) and dusts (form, sound, smell, taste, touch, and dharma) are distinctly formed. Therefore, it is said to be 'illusory dharma'. And to say 'illusory' is because all dharmas have no self-nature.
'Not grasping non-illusion, non-illusion does not arise, how can illusory dharma be established' - If one clings to 'non-existence', it is not 'non-illusion'. If 'non-illusion' does not even arise, how can 'illusory dharma' be established? If discriminating mind does not arise, the past and future are cut off, and even truth cannot be distinguished, where can delusion be based? Therefore, seeking the past, future, delusion, enlightenment, death, and birth in the true and constant nature is all unattainable. This is the equality of one aspect, where delusion and enlightenment both disappear, and birth and death, and Nirvana are like yesterday's dream. Therefore, Master Kumarajiva said: 'One who does not cling to non-existence in order to observe the Dharma can be said to have seen the true nature of the Dharma.' The three lines of the sixty-one verse praise the Dharma, making people rejoice.
'This is called the wonderful lotus flower' - This view of equality can break through ignorance and open the Buddha's knowledge and vision. This nature of knowledge and vision is always true in delusion and is not defiled in defilement. Now it can be manifested, like a lotus flower blooming out of the water, so it is used as a metaphor.
'Vajra (Diamond) King Treasure Enlightenment' - Ignorance is firm and difficult to destroy, but one thought of enlightenment can break it. Vajra Samadhi (Diamond Concentration), this samadhi is supreme and unsurpassed. One can freely use the Dharma, so it is precious. Like a Mani jewel, it can produce all kinds of things at will. The supreme fruit of enlightenment is called 'King Treasure Enlightenment'.
'Illusion-like Samadhi (Right Concentration)' - This contemplation appears before one's eyes, completely understanding that all dharmas are like illusions. Like a bright mirror showing various forms, the essence of each form is unattainable, the same as the light of the mirror, neither identical nor separate. Samadhi means right reception, not receiving various sensations.
'Snapping fingers surpasses no-learning' - This shows that one can quickly reach great enlightenment. Therefore, not producing a single thought is called a Buddha, surpassing the talk of positions and kalpas (eons). As the previous text says, 'Cessation is Bodhi'. The Surangama Sutra also says: 'Leaving illusion is enlightenment, and there is no gradual process.' This is the meaning. However, when one reaches enlightenment, there is no self-fruit to be obtained, so it is said to 'surpass no-learning'. This is also measured in terms of speed, so it is said to 'surpass', not completely surpassing positions and directly reaching unsurpassed enlightenment.
This Abhidharma (collection of treatises), all the Bhagavan (Buddhas) of the ten directions, all attain Nirvana (extinction) through this one path.
槃門 阿毗達磨云無比法。即指此三昧也。亦云對法。即以大乘平等大慧。對向一真法界。體用顯現。理智一如。故名對法。薄伽梵具足六義。謂自在。熾盛。端嚴。名稱。吉祥。尊貴。十方諸佛取證菩提涅槃妙果。唯此一路。能通至彼。故名為門。由前請云要因門入。故此開示金剛三昧。為能入門也 三六解一亡疑二。一伸疑請決二。一敘慶所聞。
於是。阿難及諸大眾。聞佛如來無上慈誨祇夜伽陀雜糅精瑩妙理清徹。心目開明。嘆未曾有 能詮之文。諷應交間辭句妙凈。所詮之理。清明洞徹皎然可見。故使心開如目之鑑 二正陳疑意。
阿難合掌頂禮白佛。我今聞佛無遮大悲性凈妙常真實法句。心猶未達六解一亡舒結倫次。唯垂大慈。再愍斯會及與將來。施以法音。洗滌洗垢 由前偈云解結因次第六解一亦亡。阿難疑意。前文既云。根塵同源。縛脫無二。迷晦即無明。發明便解脫。斯則結無前後。解亦不倫。六根若亡一覺應顯。云何復云解結因次六解一亡。故云心猶未明唯垂洗滌等 二舉事廣明三。一且明結之因起二。一舉事二。一問答結名二。一綰巾問結二。一結巾初問。
即時如來。于師子座。整涅槃僧。斂僧伽梨。攬七寶幾。引手于幾。取劫波羅天所奉華巾。于大眾前綰成一結。示阿難
【現代漢語翻譯】 現代漢語譯本： 槃門（Panmen）：阿毗達磨（Abhidharma，論藏）稱之為無比法，指的就是這種三昧（Samadhi，禪定）。也稱為對法，即以大乘（Mahayana）平等大慧，對向一真法界（Dharmadhatu，法界），體用顯現，理智一如，所以名為對法。薄伽梵（Bhagavan，世尊）具足六義，即自在、熾盛、端嚴、名稱、吉祥、尊貴。十方諸佛取證菩提（Bodhi，覺悟）涅槃（Nirvana，寂滅）妙果，唯有此一路，能通往彼岸，所以名為門。由於前面請求說要因門而入，所以這裡開示金剛三昧（Vajra Samadhi），作為能夠入門的方法。 三六解一亡疑二：一是提出疑問請求決斷，二是敘述慶幸所聞。
於是，阿難（Ananda）及諸大眾，聽聞佛如來無上慈悲的教誨，祇夜伽陀（Geya-gatha，重頌）雜糅精瑩的妙理，清澈透徹，心目開明，嘆未曾有。能詮之文，諷應交間，辭句妙凈；所詮之理，清明洞徹，皎然可見，所以使心開如目之鑑。 二正陳疑意。
阿難合掌頂禮，稟告佛陀：『我如今聽聞佛陀無遮大悲、性凈妙常的真實法句，心中仍然未通達六解一亡舒結的倫次。唯愿垂憐大慈，再次憐憫此會大眾以及未來眾生，施以法音，洗滌塵垢。』由於前面的偈頌說『解結因次第六解一亦亡』，阿難心存疑慮。前文既然說，根塵同源，縛脫無二，迷惑昏昧就是無明（Avidya，無明），發明便是解脫。如此說來，結沒有前後次第，解也沒有倫次。六根如果亡失，一覺應該顯現，為何又說解結因次第六解一亡？所以說心中仍然未明，唯愿洗滌等。 二舉事廣明三：一是先說明結的因起，二是舉例說明。 一且明結之因起二：一是舉事，二是問答結名。 二。一問答結名二：一是綰巾問結，二是結巾初問。
即時如來，于師子座（Simhasana，獅子座）上，整理涅槃僧（Nirvana Sangha，涅槃僧伽），斂好僧伽梨（Sanghati，大衣），拿起七寶幾案，伸手到幾案上，取來劫波羅天（Kalpa Deva）所奉獻的華巾，在大眾面前綰成一個結，展示給阿難。
【English Translation】 English version: Panmen (槃門): Abhidharma (阿毗達磨) calls it the Incomparable Dharma, referring to this Samadhi (三昧). It is also called 'Counter Dharma,' meaning using the Great Wisdom of Equality of Mahayana (大乘) to face the One True Dharmadhatu (一真法界), where essence and function manifest, and principle and wisdom are one. Therefore, it is called 'Counter Dharma.' Bhagavan (薄伽梵) possesses six meanings: sovereignty, flourishing, dignified, renowned, auspicious, and venerable. All Buddhas in the ten directions attain the wonderful fruits of Bodhi (菩提) and Nirvana (涅槃) through this one path, which leads to the other shore. Therefore, it is called a 'Gate.' Because of the previous request to enter through a gate, the Vajra Samadhi (金剛三昧) is revealed here as a means to enter. Three Sixes, One Loss, Two Doubts: First, raising doubts and requesting resolution; second, narrating the joy of what was heard.
Then, Ananda (阿難) and the assembly, hearing the Buddha Tathagata's (如來) supreme compassionate teachings, the Geya-gatha (祇夜伽陀) interweaving refined and brilliant principles, clear and thorough, their minds and eyes opened, marveling at what had never been. The words that express are elegant and responsive, the phrases are exquisite and pure; the principles that are expressed are clear and penetrating, plainly visible, thus opening the mind like a mirror to the eye. Two, directly stating the doubts.
Ananda, with palms together, bowed and reported to the Buddha: 'Now I hear the Buddha's unobstructed great compassion, the pure, wonderful, constant, and true Dharma phrases, but my mind still does not understand the order of loosening the knots in 'Six Unbindings, One Loss.' I beseech your great compassion to pity this assembly and future beings again, bestow the Dharma sound, and wash away the defilements.' Because the previous verse said, 'The order of unbinding is six unbindings, one is also lost,' Ananda has doubts. Since the previous text said that the roots and dust are of the same origin, bondage and liberation are not two, delusion and ignorance are Avidya (無明), and enlightenment is liberation, then the knots have no order, and the unbindings have no sequence. If the six roots are lost, one awareness should manifest. Why does it say 'The order of unbinding is six unbindings, one is lost?' Therefore, he says that his mind is still unclear and requests washing away defilements, etc. Two, elaborating on the matter in three parts: First, explaining the cause of the knots; second, giving examples. One, first explaining the cause of the knots in two parts: First, giving an example; second, asking and answering about the name of the knot. Two. One, asking and answering about the name of the knot in two parts: First, tying a knot with a scarf and asking about the knot; second, the initial question about tying the knot.
Immediately, the Tathagata, on the Lion Throne (Simhasana, 師子座), arranged the Nirvana Sangha (涅槃僧), gathered the Sanghati (僧伽梨), picked up the seven-jeweled table, reached out to the table, took the flower scarf offered by Kalpa Deva (劫波羅天), tied it into a knot in front of the assembly, and showed it to Ananda.
言。此名何等。阿難大眾俱白佛言。此名為結 涅槃僧僧裡衣也。僧伽梨大衣也。劫波云時分。巾是彼天所奉獻故。未詳緣起 二再結再問。
於是如來。綰疊華巾又成一結。重問阿難。此名何等。阿難大眾又白佛言。此亦名結。如是倫次綰疊華巾總成六結。一一結成。皆取手中所成之結持問阿難。此名何等。阿難大眾亦復如是次第酬佛。此名為結 如文 二約體問名。
佛告阿難。我初綰巾。汝名為結。此疊華巾先實一條。第二第三云何汝曹複名為結。阿難白佛言。世尊。此寶疊華緝績成巾。雖本一體。如我思惟。如來一綰得一結名。若百綰成終名百結。何況此巾只有六結。終不至七。亦不停五。云何如來只許初時。第二第三不名為結 巾喻真性。結喻六根。逐綰而問。相由妄別。令知根本是一妄結生六。無同異中熾然成異。故一一綰皆名為結 二徴釋同異二。一問答。
佛告阿難。此寶花巾。汝知此巾元止一條我六綰時名有六結。汝審觀察。巾體是同。因結有異。于意云何。初綰結成名為第一。如是乃至第六結生。吾今欲將第六結名成第一不。不也世尊。六結若存。斯第六名終非第一。縱我歷生盡其明辨。如何令是六結亂名 體雖元一。妄結成六。既已成根。六種名相隨心計執不可移易。故云
【現代漢語翻譯】 現代漢語譯本：佛說：『這叫什麼？』阿難和大眾一起回答佛說：『這叫做結。』（結，指涅槃僧所穿的僧伽梨大衣。僧伽梨，大衣。劫波云，指時分。巾，是彼天所奉獻的，未詳其緣起。）二再結再問。
於是如來，又把疊好的華巾綰成一個結，再次問阿難：『這叫什麼？』阿難和大眾又回答佛說：『這也叫做結。』這樣依次把疊好的華巾總共綰成六個結，每一個結成后，都拿起手中所成的結來問阿難：『這叫什麼？』阿難和大眾也同樣依次回答佛說：『這叫做結。』（如文）二約體問名。
佛告訴阿難：『我最初綰巾時，你稱它為結。這疊華巾本來是一條，第二第三個結，為什麼你們又稱它為結呢？』阿難回答佛說：『世尊，這寶疊華巾是緝績而成的，雖然本來是一體，但依我思惟，如來一綰就得一個結的名字，如果綰成一百個結，最終就叫做一百個結。何況這巾只有六個結，終究不會到七個，也不會停留在五個。為什麼如來只認可最初的結，而第二第三個結不叫做結呢？』（巾比喻真性，結比喻六根。隨著綰結而問，相由妄別，讓人知道根本是一，妄結生六。在無同異中熾然成異，所以每一個綰結都叫做結。）二徴釋同異二。一問答。
佛告訴阿難：『這寶花巾，你知道這巾原本只是一條，我綰了六次就有了六個結。你仔細觀察，巾的本體是相同的，因為結而有了差異。你認為怎麼樣？最初綰結成的叫做第一結，像這樣乃至第六個結產生。我現在想把第六個結的名字變成第一結，可以嗎？』阿難回答說：『不可以，世尊。六個結如果存在，那麼第六個結的名字終究不是第一結。縱然我經歷生生世世，用盡我的聰明才智來分辨，又怎麼能讓這六個結的名字混亂呢？』（體雖然原本是一，妄結成了六。既然已經成為六根，六種名相隨心計執，不可移易。所以說）
【English Translation】 English version: The Buddha said, 'What is this called?' Ānanda and the assembly replied to the Buddha, 'This is called a knot.' (Here, 'knot' refers to the Saṃghāṭī robe worn by a Nirvāṇa monk. Saṃghāṭī means a large robe. 'Kalpa cloud' refers to a division of time. The towel was offered by a certain deva, the origin of which is not detailed.) Two, knotting again and asking again.
Then the Tathāgata, folding the flower towel, made another knot and asked Ānanda again, 'What is this called?' Ānanda and the assembly again replied to the Buddha, 'This is also called a knot.' In this way, the folded flower towel was knotted a total of six times. Each time a knot was made, he would pick up the knot he had made and ask Ānanda, 'What is this called?' Ānanda and the assembly also replied to the Buddha in the same order, 'This is called a knot.' (As in the text) Two, asking about the name in relation to the substance.
The Buddha said to Ānanda, 'When I first knotted the towel, you called it a knot. This folded flower towel was originally one piece. Why do you call the second and third knots knots as well?' Ānanda replied to the Buddha, 'World-Honored One, this precious folded flower towel is made by weaving together threads. Although it was originally one entity, as I think about it, each time the Tathāgata makes a knot, it gets the name of a knot. If a hundred knots are made, it will ultimately be called a hundred knots. Moreover, this towel only has six knots; it will never reach seven, nor will it stop at five. Why does the Tathāgata only acknowledge the first knot, but not call the second and third knots knots?' (The towel is a metaphor for true nature, and the knots are a metaphor for the six roots. Asking along with the knotting, the appearances are distinguished by delusion, letting people know that the root is one, and delusion gives rise to six. In the absence of sameness and difference, difference arises intensely, so each knot is called a knot.) Two, inquiring and explaining sameness and difference. One, question and answer.
The Buddha said to Ānanda, 'This precious flower towel, you know that this towel was originally just one piece, and when I knotted it six times, there were six knots. Observe carefully, the substance of the towel is the same, but there are differences because of the knots. What do you think? The first knot that is made is called the first knot, and so on until the sixth knot is produced. Now I want to change the name of the sixth knot to the first knot, is that possible?' Ānanda replied, 'No, World-Honored One. If the six knots exist, then the name of the sixth knot will never be the first knot. Even if I go through lifetimes, using all my intelligence to distinguish, how can I confuse the names of these six knots?' (Although the substance is originally one, delusion forms six knots. Since they have already become the six roots, the six kinds of names and appearances are conceived and clung to according to the mind, and cannot be changed. Therefore, it is said)
不可亂名 二印成。
佛言。如是。六結不同。循顧本因一巾所造。令其雜亂終不得成 如文 二合顯。
則汝六根亦復如是。畢竟同中生畢竟異 迷心執境。無異成異。故下文云。元依一精明分成六和合。即斯義也 二正示六解一亡二。一就事問答。
佛告阿難。汝必嫌此六結不成。愿樂一成。復云何得。阿難言。此結若存。是非鋒起。于中自生此結非彼彼結非此。如來今日若總解除。結若不生則無彼此。尚不名一。六云何成 此中譯家緝綴不足。應云欲得不成愿樂一成復云何得。佛意云。汝意嫌此六根妄隔。樂成一體。有何方便而得成一。答意。若解此六亦不成一。以一對六而立。六若不生則無所對。故無一義 二貼喻釋成。
佛言。六解一亡亦復如是。由汝無始心性狂亂。知見妄發。發妄不息勞見發塵。如勞目睛。則有狂華。于湛精明。無因亂起一切世間山河大地。生死涅槃皆即狂勞顛倒華相 心性發狂。見聞妄隔。根境識三一時俱現。生死為六。涅槃名一。由對待成。本無所有。故如狂勞虛妄華相。三種世間故名一切佛界生界一切境界俱不離此。以是分別妄念起故。離心即無六塵境故。
三卻辨解結次第二。一示解因三。一揀非顯是二。一二邊俱非。
阿難言。此勞同
【現代漢語翻譯】 現代漢語譯本 不可亂名，二印成。
佛說：『正是如此。六個結各有不同，追溯根本原因，都是由一塊布造成的。如果讓它們雜亂無章，最終無法成形。』就像文字的『二』（二）和『合』（合）兩個字組合在一起，才能顯現意義。
那麼你的六根也是這樣，畢竟是從相同中產生，又畢竟是不同的。』（因為）迷惑於心而執著于外境，無異變成了有異。所以下文說：『原本依賴於同一精明的心性，分成了六個和合的根。』就是這個意思。二、正式開示六解一亡。二、一、就事問答。
佛告訴阿難：『你一定嫌這六個結不成一體，希望樂於成為一個整體，又該如何才能做到呢？』阿難說：『如果這些結存在，是非爭端就會興起，其中自然產生這個結不是那個結，那個結不是這個結。如來今天如果全部解開，結若不產生，就沒有彼此的對立，尚且不能稱為「一」，又怎麼能形成「六」呢？』（譯者認為）這段經文的翻譯不夠完整，應該說『想要不成（六），希望樂於成為一個（一），又該如何才能做到呢？』佛的意思是說：『你嫌這六根虛妄地隔絕，希望成為一體，有什麼方便的方法可以成為一體呢？』阿難回答的意思是：『即使解開這六個結，也不能成為一體。因為「一」是相對於「六」而成立的，「六」如果不產生，就沒有相對的對象，所以沒有「一」的意義。』二、貼切地用比喻來解釋。
佛說：『六解一亡也是這樣。由於你無始以來心性狂亂，知見虛妄地生髮，生髮虛妄而不停止，勞累了見性而生髮了塵垢。就像勞累了眼睛，就會產生虛妄的幻影。在清澈精明的心性中，無緣無故地生起一切世間的山河大地，生死涅槃，都只是狂勞顛倒的幻影。』心性發狂，見聞虛妄地隔絕，根、境、識三者一時同時顯現，生死稱為「六」，涅槃稱為「一」，都是由對待而成立的，本來什麼也沒有。所以就像狂勞虛妄的幻影。三種世間所以稱為一切，佛界、生界一切境界都不離此。因為這是分別妄念生起的原因，離開心就沒有六塵境界。
三、反過來辨別解結的次第。一、開示解結的因由。三、一、揀別非是。二、一、兩邊都不對。
阿難說：『這種勞亂，
【English Translation】 English version Inconceivable Names, Accomplished by Two Seals.
The Buddha said: 'It is so. The six knots are different. Tracing back to the original cause, they are all made of one piece of cloth. If they are allowed to be disordered, they will ultimately not be formed.' Just like the characters 'two' (二) and 'combine' (合) are combined to reveal meaning.
'Then your six roots are also like this, after all, they are born from the same, and after all, they are different.' (Because) being deluded by the mind and clinging to the external environment, no difference becomes different. Therefore, the following text says: 'Originally relying on the same refined and bright nature, it is divided into six harmonious roots.' That is the meaning. Two, formally reveal the six dissolutions and one disappearance. Two, one, question and answer on the matter.
The Buddha told Ānanda (阿難): 'You must dislike these six knots not becoming one, hoping to be happy to become one whole, how can you do it?' Ānanda said: 'If these knots exist, disputes will arise, and it will naturally produce this knot is not that knot, that knot is not this knot. If the Thus Come One (如來) completely unties them today, if the knots do not arise, there will be no opposition between each other, and it cannot even be called 'one', how can it form 'six'?' (The translator believes) that the translation of this passage is not complete enough, it should be said 'Wanting not to become (six), hoping to be happy to become one (one), how can you do it?' The Buddha's meaning is: 'You dislike these six roots being falsely separated, hoping to become one, what convenient method can become one?' Ānanda's answer means: 'Even if these six knots are untied, they cannot become one. Because 'one' is established relative to 'six', if 'six' does not arise, there is no relative object, so there is no meaning of 'one'.' Two, appropriately use metaphors to explain.
The Buddha said: 'The six dissolutions and one disappearance are also like this. Because of your beginningless mind nature being frantic, knowledge and views falsely arise, falsely arising without stopping, tiring the seeing nature and giving rise to dust. Just like tiring the eyes, it will produce false illusions. In the clear and bright mind nature, for no reason, all the mountains, rivers, and earth in the world arise, birth and death, Nirvana (涅槃), are just illusions of frantic labor and upside down.' The mind nature is frantic, seeing and hearing are falsely separated, the root, environment, and consciousness appear simultaneously, birth and death are called 'six', Nirvana is called 'one', they are all established by opposition, originally there is nothing. Therefore, it is like frantic labor and false illusions. The three kinds of worlds are called everything, the Buddha realm, the sentient being realm, and all realms are inseparable from this. Because this is the reason why discriminating false thoughts arise, without the mind, there is no six dust environment.
Three, conversely distinguish the order of untying the knots. One, reveal the cause of untying the knots. Three, one, distinguish what is not. Two, one, neither side is right.
Ānanda said: 'This kind of labor and chaos,'
結。云何解除。如來以手將所結巾偏掣其左。問阿難言。如是解不。不也世尊。旋復以手偏牽右邊。又問阿難。如是解不。不也世尊 若執此根有實體者。即墮常見。若謂都無。成惡取空。諸佛不化。寧起有見如須彌山。不起空見如芥子許。以墮斷故。既左偏有相。右墮空門。空有二邊俱不見性。無明根結如何解除。故前偈云。汝觀交中性。空有二俱。非故此二。邊不能令脫 二中心方是。
佛告阿難。吾今以手。左右各牽。竟不能解。汝設方便。云何解成。阿難白佛言。世尊。當於結心解即分散。佛告阿難。如是如是。若欲除結。當於結心 意明。空有二邊既不能解。當須中道正觀照無始結根非有非無不異而異見全無明之法性。斷全法性之無明。不斷而斷。非證而證。方得解成 二示正因緣二。一顯今說意。
阿難。我說佛法從因緣生。非取世間和合粗相。如來發明世出世法。知其本因隨所緣出 中道正觀如幻三昧。能解無始無明根結。能于彈指超證無學。能起無方不思議用。此名佛法從因緣生。豈同世間所說粗相。以佛無明永盡得一切種智。故能知此結解因由非余境界 二別示所知。
如是乃至恒沙界外一滴之雨。亦知頭數。現前種種松直棘曲鵠白烏玄。皆了元由 一切世間色心染凈諸有境界
【現代漢語翻譯】 現代漢語譯本：結如何解除？如來用手將所繫的巾子向左邊拉了一下，問阿難說：『這樣解開了嗎？』阿難回答：『沒有，世尊。』如來又用手向右邊拉了一下，又問阿難說：『這樣解開了嗎？』阿難回答：『沒有，世尊。』如果執著于這個根結有實體，就落入了常見（認為事物恒常不變的錯誤見解）。如果認為完全沒有，就成了惡取空（錯誤地理解空性）。諸佛不度化這種人。寧願生起像須彌山（Sumeru Mountain，佛教宇宙觀中的聖山）一樣大的有見（執著於事物存在的見解），也不要生起像芥子（芥菜籽）一樣小的空見（執著於事物不存在的見解），因為這會墮入斷滅論。既然向左偏執于有相，向右就墮入了空門。空和有這兩邊都不能見到自性（本性，真如）。無明（Avidyā，佛教中的根本煩惱，指對事物真相的迷惑）的根結如何解除呢？所以前面的偈頌說：『你觀察交結中的自性，空和有這兩者都不是，所以這兩邊不能使你解脫。』只有中心才是正道。 佛告訴阿難：『我現在用手，左右各拉，最終也不能解開。你假設一個方便法門，要怎樣才能解開呢？』阿難稟告佛說：『世尊，應當在結的中心用力，解就分散了。』佛告訴阿難：『是這樣的，是這樣的。如果想要去除結，應當在結的中心用力。』意思是說，空和有這兩邊都不能解開結，應當用中道正觀（Mādhyamika，不偏不倚的正確觀察）來照見無始以來的結根，它非有非無，不異而異，見到全無明（Avidyā）的法性（Dharma-dhātu，宇宙萬法的本體）。斷除全法性的無明（Avidyā），不斷而斷，非證而證，才能解開結。下面闡述正因緣，分為兩部分。第一部分，闡明現在所說的意義。 阿難，我說佛法（Buddha-Dharma，佛教的教義）是從因緣（Hetu-pratyaya，事物產生的條件和關係）而生的，不是取世間和合的粗淺表相。如來（Tathāgata，佛的稱號之一）闡明世間法和出世間法，知道它們的根本原因，隨著所緣的條件而顯現。』中道正觀（Mādhyamika）就像如幻三昧（幻境般的禪定），能解開無始以來的無明（Avidyā）根結，能在彈指間超越證得無學（Arhat，佛教修行最高果位），能生起無方不可思議的作用。這叫做佛法（Buddha-Dharma）從因緣（Hetu-pratyaya）而生。怎麼能和世間所說的粗淺表相一樣呢？因為佛的無明（Avidyā）永遠斷盡，得到一切種智（Sarvākārajñāna，佛所具有的對一切事物全面而深刻的智慧），所以能知道這個結和解的因由，不是其他境界所能達到的。 像這樣，乃至恒河沙數世界之外的一滴雨，也知道它的數量。眼前種種松樹的挺直，荊棘的彎曲，天鵝的潔白，烏鴉的黑色，都完全瞭解它們的根源。』一切世間的色法（Rūpa，物質現象）和心法（Citta，精神現象），染污和清凈的各種境界。
【English Translation】 English version: How is the knot untied? The Tathāgata (Tathāgata, one of the titles of the Buddha) took the tied cloth and pulled it to the left, asking Ānanda (Ānanda, one of the principal disciples of the Buddha), 'Is it untied like this?' Ānanda replied, 'No, World-Honored One.' He then pulled it to the right, asking again, 'Is it untied like this?' Ānanda replied, 'No, World-Honored One.' If one clings to the notion that this knot has a real substance, one falls into the view of permanence (the mistaken view that things are constant and unchanging). If one thinks it is completely non-existent, one falls into nihilistic emptiness (misunderstanding emptiness). The Buddhas do not transform such people. It is better to generate a view of existence as large as Mount Sumeru (Sumeru Mountain, the sacred mountain in Buddhist cosmology) than to generate a view of emptiness as small as a mustard seed, because the latter leads to annihilationism. Since leaning to the left is clinging to existence, leaning to the right falls into the gate of emptiness. Neither emptiness nor existence can reveal the self-nature (one's true nature, Suchness). How can the root knot of ignorance (Avidyā, the fundamental affliction in Buddhism, referring to delusion about the true nature of things) be untied? Therefore, the previous verse said, 'You observe the nature in the intersection, neither emptiness nor existence. Therefore, these two extremes cannot liberate you.' Only the center is the right path. The Buddha told Ānanda, 'Now I am pulling with my hands, left and right, but I still cannot untie it. Suppose you have a skillful method, how can it be untied?' Ānanda replied to the Buddha, 'World-Honored One, it should be untied at the center of the knot, and then it will disperse.' The Buddha told Ānanda, 'It is so, it is so. If you want to remove the knot, you should work at the center of the knot.' The meaning is that neither emptiness nor existence can untie the knot. One should use the Middle Way (Mādhyamika, the correct view of non-attachment) to illuminate the root of ignorance (Avidyā) from beginningless time, which is neither existent nor non-existent, neither different nor non-different, and see the Dharma-dhātu (Dharma-dhātu, the essence of all phenomena in the universe) of complete non-ignorance (Avidyā). Cutting off the ignorance (Avidyā) of the entire Dharma-dhātu (Dharma-dhātu), cutting without cutting, realizing without realizing, then the knot can be untied. The following explains the right causes and conditions, divided into two parts. The first part clarifies the meaning of what is being said now. Ānanda, I say that the Buddha-Dharma (Buddha-Dharma, the teachings of Buddhism) arises from causes and conditions (Hetu-pratyaya, the conditions and relationships that give rise to things), not from the coarse appearances of worldly combinations. The Tathāgata (Tathāgata) elucidates worldly and transcendental dharmas, knowing their fundamental causes and manifesting according to the conditions. The Middle Way (Mādhyamika) is like the illusory samādhi (a meditative state like an illusion), which can untie the root knot of beginningless ignorance (Avidyā), can transcend and realize Arhatship (Arhat, the highest state of Buddhist practice) in an instant, and can generate boundless and inconceivable functions. This is called the Buddha-Dharma (Buddha-Dharma) arising from causes and conditions (Hetu-pratyaya). How can it be the same as the coarse appearances spoken of in the world? Because the Buddha's ignorance (Avidyā) is forever exhausted and he has attained all-knowing wisdom (Sarvākārajñāna, the Buddha's comprehensive and profound wisdom of all things), he can know the causes and conditions of this knot and its untying, which cannot be reached by other realms. Like this, even a drop of rain beyond countless Ganges River worlds is known in its number. The straightness of pine trees, the crookedness of thorns, the whiteness of swans, and the blackness of crows are all completely understood in their origins.' All worldly phenomena of form (Rūpa, material phenomena) and mind (Citta, mental phenomena), defilement and purity, and all kinds of realms.
。皆依無明。而得住持。今無明已變成明。明即一切種智。佛既證得一切境界。有何難了。是故即能皆了元由 三總彰解益。
是故阿難。隨汝心中選擇六根。根結若除塵相自滅。諸妄銷亡。不真何待 上文云。若能於此悟圓通根。逆彼無始織妄業流。得循圓通。與不圓根日劫相倍。但汝下劣。未能于中圓自在慧。故我宣揚。令汝但於一門深入。入一無妄。彼六知根一時清凈。故云選擇。下文云。見聞如幻翳。三界若空華。聞復翳根除。塵消覺圓凈。是故諸妄消亡不真何待 二明次第二。一就事問答。
阿難。吾今問汝。此劫波羅巾六結現前。同時解縈。得同除不。不也世尊。是結本以次第綰生。今日當須次第而解。六結同體。結不同時。則結解時云何同除 此顯六根不能頓解。但應從一根門。即得六根解脫。非謂六根相望成次第耳。但觀合顯。義自昭然 二約法合顯。
佛言。六根解除亦復如是。此根初解。先得人空。空性圓明成法解脫。解脫法已俱空不生。是名菩薩從三摩地得無生忍 此正明次第也。如下文云。初于聞中入流亡所。所入既寂。動靜二相瞭然不生。如是漸增。聞所聞盡。斯則此根初解先得人空也。盡聞不住。覺所覺空。即成法解脫也。空覺極圓。空所空滅。即俱空不生也。生滅
【現代漢語翻譯】 現代漢語譯本：都依賴於無明（對事物真相的迷惑）而得以存在和維持。現在無明已經轉變成明（智慧），明就是一切種智（佛所證得的對一切事物的智慧）。佛既然已經證得一切境界，還有什麼難以瞭解的呢？因此就能完全瞭解根本原因。這是第三部分，總的彰顯了領悟的益處。
因此，阿難（佛陀的弟子），隨你心中選擇六根（眼、耳、鼻、舌、身、意）。根結如果解除，塵相自然消滅，各種虛妄消散滅亡，不真實的還等待什麼呢？上文說，如果能於此領悟圓通根（達到圓滿通達的根源），逆轉那無始以來的虛妄業流，得到遵循圓通，與不圓滿的根相比，時間長短相差無數倍。但你下劣，不能于其中圓滿自在的智慧，所以我宣揚，讓你只在一個門深入。進入一個沒有虛妄，那六個知根一時清凈。所以說選擇。下文說，『見聞如幻翳（視覺和聽覺就像眼翳），三界若空華（三界就像虛空中的花朵）。聞復翳根除（聽覺的障礙去除），塵消覺圓凈（塵垢消散，覺悟圓滿清凈）。』因此各種虛妄消散滅亡，不真實的還等待什麼呢？這是第二部分，說明次第和方法。第一小節，就事問答。
阿難，我現在問你，這劫波羅巾（一種絲巾）上的六個結現在同時顯現，同時解開，能夠一起解除嗎？不能，世尊（對佛的尊稱）。這些結本來是以次第綰結而生，現在應當按照次第解開。六個結同屬一體，但綰結的時間不同，那麼解開的時候怎麼能同時解除呢？這顯示六根不能頓悟解脫，但應該從一個根門入手，就能得到六根的解脫，不是說六根相互觀望形成次第。只要觀察合顯，意義自然明瞭。這是第二小節，約法合顯。
佛說：六根的解除也是這樣。這個根最初解開，先得到人空（對自我的空性認知），空性圓滿光明，成就法解脫（對事物現象的空性認知）。解脫法之後，人與法都空寂不生。這叫做菩薩從三摩地（禪定）中得到無生忍（對不生不滅的真理的證悟）。這正是說明次第。如下文說：『最初在聽聞中進入流亡所（進入聲音的流，忘記所聽的對象），所入既然寂滅，動靜二相瞭然不生。』這樣逐漸增加，聽與被聽都消失。這就是這個根最初解開，先得到人空。』盡聞不住（聽覺完全消失，不再執著），覺所覺空（覺知和被覺知都空寂），就成就法解脫。空覺極其圓滿，空和所空都滅除，就是人法俱空不生。生滅
【English Translation】 English version: All rely on ignorance (delusion about the truth of things) to exist and be maintained. Now ignorance has been transformed into clarity (wisdom), and clarity is the all-knowing wisdom (the wisdom attained by the Buddha regarding all things). Since the Buddha has already attained all realms, what is difficult to understand? Therefore, one can fully understand the fundamental cause. This is the third part, generally highlighting the benefits of understanding.
Therefore, Ananda (the Buddha's disciple), choose any of the six roots (eye, ear, nose, tongue, body, mind) in your heart. If the knots of the roots are untied, the dust-like appearances will naturally disappear, and all illusions will vanish. What are the unreal waiting for? The previous text said, 'If one can realize the perfect penetration root here, reverse the beginningless flow of deluded karma, and attain following the perfect penetration, the difference in time compared to the imperfect root is countless times greater.' But you are inferior and cannot attain perfect and free wisdom within it, so I proclaim, allowing you to deeply enter through only one gate. Entering one without delusion, the six knowing roots will be purified at once. Therefore, it is said to choose. The following text says, 'Seeing and hearing are like illusory cataracts, the three realms are like flowers in the sky. Hearing and the cataract root are removed, dust disappears, and awareness becomes perfectly pure.' Therefore, all illusions vanish. What are the unreal waiting for? This is the second part, explaining the order and method. First subsection, question and answer regarding the matter.
Ananda, I now ask you, these six knots on the Kapala cloth (a type of silk cloth) now appear simultaneously, and if untied simultaneously, can they be removed together? No, World Honored One (a respectful title for the Buddha). These knots were originally tied in sequence, and now they should be untied in sequence. The six knots belong to the same entity, but the time of tying is different, so how can they be removed simultaneously when untying? This shows that the six roots cannot be enlightened and liberated suddenly, but one should start from one root gate to attain the liberation of the six roots, not that the six roots form a sequence by looking at each other. As long as you observe the combined manifestation, the meaning will naturally be clear. This is the second subsection, explaining the Dharma in combination.
The Buddha said: The liberation of the six roots is also like this. When this root is first untied, one first attains the emptiness of self (the realization of the emptiness of self-nature), and the nature of emptiness becomes perfectly bright, achieving Dharma liberation (the realization of the emptiness of phenomena). After liberating the Dharma, both self and Dharma are empty and do not arise. This is called a Bodhisattva attaining the non-origination forbearance (the realization of the truth of non-birth and non-death) from Samadhi (meditative concentration). This is precisely explaining the order. As the following text says: 'Initially, in hearing, enter the stream and forget the object (enter the stream of sound and forget the object being heard), and since what is entered is extinguished, the two aspects of movement and stillness clearly do not arise.' Gradually increase in this way, and both hearing and what is heard disappear. This is when this root is first untied, and one first attains the emptiness of self.' Exhausting hearing and not dwelling (hearing completely disappears and no longer clings), awareness and what is aware are empty, and Dharma liberation is achieved. The emptiness of awareness is extremely perfect, and both emptiness and what is empty are eliminated, which means that both self and Dharma are empty and do not arise. Birth and death
既滅。寂滅現前。即得無生忍也。維摩云。又此病起皆由著我。是故於我不應生著。既知病本即除我想。當起法想。應作是念。但以眾法合成此身。起唯法起。滅唯法滅。當作是念。此法想者即是顛倒我應離之。云何為離。謂不念內外諸法。行於平等。謂我等涅槃等。所以者何。我及涅槃是二皆空。乃至得是平等唯有空病。空病亦空。此則維摩正就於身。作三空觀門。故次第觀而次第離。今經但於一根深入。自然粗執先斷次第以證。觀行雖別。所得攸同。即正約圓頓觀法。但從一根而入。非約六根頓解。故云次第。不同漸次法門約鈍根說。諸解云云。不能具敘 三廣引修證四。一阿難請問圓根四。一述解申疑。
阿難及諸大眾。蒙佛開示。慧覺圓通。得無疑惑。一時合掌。頂禮雙足。而白佛言。我等今日身心皎然快得無礙。雖復悟知一六亡義。然猶未達圓通本根 慧覺圓通由蒙開示。本根入路未得通明。故今申敬欲期達解 二敘迷遇佛。
世尊。我輩飄零。積劫孤露。何心何慮預佛天倫。如失乳兒忽遇慈母 背覺合塵名為孤露。萍游六道故曰飄零。忽然邂逅廁為堂弟。名預天倫。由斯遭遇。如子得母。法身可久矣 三結愿彰益。
若復因此際會道成。所得密言還同本悟。則與未聞無有差別 際時會
【現代漢語翻譯】 現代漢語譯本： 既已滅除（我想），寂滅的境界便會顯現於眼前，當下就能證得無生法忍。維摩經中說：『這疾病的產生，都是由於執著於我。因此，對於我，不應該產生執著。』既然知道了病根在於『我』，就應當去除『我想』，進而生起『法想』。應當這樣思念：『只是以眾法和合而成此身，生起也只是法的生起，滅去也只是法的滅去。』應當這樣思念。這『法想』也是顛倒，我也應該遠離它。如何遠離呢？就是不思念內外諸法，行於平等。所謂我與涅槃是相等的，為什麼呢？因為我和涅槃這二者都是空。乃至得到這種平等，也唯有空病。空病也是空。』這正是維摩詰居士就自身，作的三空觀門。所以次第觀想而次第遠離。現在這部經只是在一根上深入，自然粗重的執著先斷除，次第證入。觀行雖然不同，所得的證悟是相同的。這正是依據圓頓觀法，只是從一根而入，不是依據六根頓悟。所以說是次第，不同於漸次法門是針對鈍根的人說的。各種解釋很多，不能全部敘述。 三、廣泛引用修證。 四、阿難請問圓根。 一、陳述理解，提出疑問。
阿難和各位大眾，蒙受佛陀開示，智慧覺悟圓滿通達，沒有了疑惑，一時合掌，頂禮佛的雙足，而對佛說：『我們今天身心清澈明亮，感覺非常暢快，沒有了障礙。雖然已經領悟了一六亡義，但仍然沒有通達圓通的根本。』智慧覺悟圓通，是由於蒙受佛陀的開示。但圓通的根本入處，還沒有通達明白。所以現在恭敬地陳述，希望能夠通達理解。 二、敘述迷失遭遇佛陀。
『世尊，我們漂泊流離，累積了無數劫的孤獨顯露，憑什麼心思和考慮，能夠參與到佛陀的眷屬之中呢？就像丟失了奶水的嬰兒，忽然遇到了慈母。』背離覺悟，和合塵勞，叫做孤獨顯露。像浮萍一樣遊蕩在六道之中，所以說是漂泊流離。忽然邂逅相遇，得以列為佛陀的堂弟，這叫做參與到佛陀的眷屬之中。由於這樣的遭遇，就像孩子得到了母親，法身可以長久了。 三、總結髮愿，彰顯利益。
『如果再因此際會而成就道業，所得的秘密語言還和本來的領悟相同，那麼就和沒有聽聞佛法沒有什麼差別了。』際時會
【English Translation】 English version: Having extinguished (the 'I' thought), the state of stillness and extinction manifests before one's eyes, and one immediately attains the Patience of Non-Birth (Wu Sheng Ren 無生忍). The Vimalakirti Sutra says: 'The arising of this illness is all due to attachment to the 'I'. Therefore, one should not generate attachment to the 'I'.' Since one knows that the root of the illness lies in the 'I', one should eliminate the 'I' thought and then generate the 'Dharma' thought. One should contemplate thus: 'This body is merely a composite of various Dharmas; arising is merely the arising of Dharmas, and ceasing is merely the ceasing of Dharmas.' One should contemplate thus. This 'Dharma' thought is also inverted, and I should離遠離 it. How to離遠離 it? It means not thinking of internal and external Dharmas, and practicing equality. That is, 'I' and Nirvana are equal. Why? Because both 'I' and Nirvana are empty. Even attaining this equality is only an emptiness sickness. The emptiness sickness is also empty.' This is precisely Vimalakirti, based on his own body, practicing the Three Gates of Emptiness contemplation. Therefore, one contemplates in sequence and離遠離s in sequence. Now, this Sutra only deeply enters into one root, and naturally the coarse attachments are severed first, and one realizes in sequence. Although the practices of contemplation are different, the attainments are the same. This is precisely based on the perfect and sudden contemplation method, only entering from one root, not based on the sudden understanding of the six roots. Therefore, it is said to be sequential, unlike the gradual Dharma gate, which is spoken for those of dull faculties. Various explanations abound and cannot all be narrated. Three, extensively citing cultivation and realization. Four, Ananda asks about the perfect root. One, stating understanding and raising doubts.
Ananda and all the great assembly, having received the Buddha's opening and instruction, their wisdom and awareness became complete and thorough, and they were without doubts. At once, they joined their palms, prostrated at the Buddha's feet, and said to the Buddha: 'Today, our bodies and minds are clear and bright, and we feel very joyful and without obstruction. Although we have realized the meaning of the one and six being lost, we still have not understood the original root of perfect penetration.' The wisdom and awareness of perfect penetration are due to receiving the Buddha's opening and instruction. But the entry point of the perfect root has not been understood clearly. Therefore, we now respectfully state our understanding, hoping to be able to understand and realize. Two, narrating the delusion and encountering the Buddha.
'World Honored One, we have been drifting and wandering, accumulating countless kalpas of loneliness and exposure. With what mind and consideration could we participate in the Buddha's family? It is like a baby who has lost its milk, suddenly encountering a慈母慈母.' Turning away from enlightenment and合和塵合和塵, is called loneliness and exposure. Like duckweed floating in the six paths, therefore it is said to be drifting and wandering. Suddenly encountering and being able to be listed as the Buddha's cousin, this is called participating in the Buddha's family. Due to this encounter, it is like a child obtaining a mother, and the Dharma body can be long-lasting. Three, summarizing the vow and manifesting the benefits.
'If, due to this gathering, we achieve the path, and the secret words obtained are the same as the original realization, then there would be no difference from not having heard the Dharma.' 際時會
遇也。遭時遇佛。從茲得道。始覺合本若不曾迷故云本悟。悟覺也。既不曾迷。唯是一覺。夫何更有見聞之異。故云未聞無有差別。此略舉六中之耳根也。阿難所請。意在此根。微露其機求佛顯發。如來知微。敕眾各說悟門。觀音文殊承機述揀。感應相濟。化道曲成。於今受賜。豈得忘本 四請示法門。
唯垂大悲。惠我秘嚴。成就如來最後開示。作是語已。五體投地。退藏密機。冀佛冥授 秘密妙嚴即首楞嚴定。最後開示究竟說也。機微細念。靜然不動故曰退藏。即欲以湛旋其虛妄滅生伏還元覺。故云冀佛冥授 二如來詢諸聖眾。
爾時世尊。普告眾中諸大菩薩及諸漏盡大阿羅漢。汝等菩薩及阿羅漢。生我法中得成無學。吾今問汝。最初發心悟十八界。誰為圓通從何方便入三摩地 從佛口生從法化生得佛法分。名生我法。向下雖有二十五門。諸聖入道總而攝之不離十八。故舉以問令各。敘述 三諸聖各說證門五。一滅塵合覺證六。一憍陳如三。一遇佛獲悟。
憍陳那五比丘即從座起。頂禮佛足。而白佛言。我在鹿苑及於雞園。觀見如來最初成道。于佛音聲悟明四諦 憍陳那姓也。此云火器。其先事火。從此命族。五比丘者。初佛棄國入山修道。凈飯乃命家族三人。一阿濕婆。二跋提。三摩訶男拘
【現代漢語翻譯】 現代漢語譯本：
遇也。遭時遇到佛，從此得道。開始覺悟到本性原本如此，好像不曾迷惑過，所以說『本悟』。悟就是覺悟。既然不曾迷惑，唯一的就是覺悟。又怎麼會有見聞的差別呢？所以說『未聞無有差別』。這裡簡略地舉了六根中的耳根。阿難所請求的，意在此根。稍微顯露出他的意圖，求佛顯發。如來知道他的意圖，敕令大眾各自說悟道的法門。觀音和文殊承接這個機會，敘述和揀擇。感應相互幫助，教化的道路委婉成就。如今我們受到恩賜，怎麼能忘記根本呢？
四、請求開示法門。
只希望佛陀垂憐大悲，賜予我秘密而莊嚴的法門，成就如來最後的開示。說完這些話，五體投地，退藏起微細的念頭，希望佛陀暗中傳授。秘密妙嚴就是首楞嚴定（Śūraṅgama-samādhi）。『最後開示』就是究竟的說法。『機』是微細的念頭，靜止不動，所以說『退藏』。就是要用湛寂的真心來回旋虛妄的生滅，使之伏滅而回歸本覺，所以說『希望佛陀暗中傳授』。
二、如來詢問各位聖眾。
這時，世尊普遍地告訴大眾中的各位大菩薩以及各位斷盡煩惱的大阿羅漢（Arhat）：『你們這些菩薩和阿羅漢，從我的佛法中出生，得到無學果位。我現在問你們，最初發心開悟十八界（dhātu），誰的法門最為圓滿通達，從什麼方便入三摩地（samādhi）？』從佛口生，從佛法化生，得到佛法的一部分，名叫『生我法』。下面雖然有二十五種法門，各位聖人入道的途徑總括起來，都不離十八界，所以舉出來詢問，讓大家各自敘述。
三、各位聖人各自述說證悟的法門。五、一、滅塵合覺證六。一、憍陳如（Kauṇḍinya）三、一、遇佛獲悟。
憍陳那（Kauṇḍinya）等五位比丘立刻從座位上站起來，頂禮佛足，稟告佛說：『我在鹿野苑（Sarnath）和雞園（Kukkutarama），看見如來最初成道，從佛的音聲中領悟了四諦（catvāri-āryasatyāni）。』憍陳那（Kauṇḍinya）是姓，意思是『火器』，他的祖先是事火的，因此以此為姓。五比丘是：當初佛陀放棄王位入山修行，凈飯王（Śuddhodana）就命令家族中的三人，一是阿濕婆（Aśvajit），二是跋提（Bhadrika），三是摩訶男拘（Mahanama-kulika） English version:
It was an encounter. Encountering the Buddha at the right time, they attained the Way from then on. They began to realize that their original nature was like this, as if they had never been deluded, hence the saying 'original enlightenment'. Enlightenment is awakening. Since they had never been deluded, the only thing is awakening. How could there be differences in seeing and hearing? Therefore, it is said 'there is no difference in what has not been heard'. This is a brief mention of the ear-sense among the six senses. What Ānanda requested was focused on this sense. He subtly revealed his intention, seeking the Buddha to reveal it. The Tathāgata (Tathāgata) knew his intention and ordered the assembly to each speak of their enlightenment methods. Avalokiteśvara (Avalokiteśvara) and Mañjuśrī (Mañjuśrī) took the opportunity to narrate and select. Response and interaction aided each other, and the path of teaching was subtly accomplished. Now that we have received this grace, how can we forget the root?
- Requesting the Dharma method.
I only hope that the Buddha will bestow great compassion and grant me the secret and solemn Dharma, accomplishing the Tathāgata's final instruction. After saying these words, he prostrated himself with his five limbs touching the ground, withdrawing and concealing his subtle thoughts, hoping that the Buddha would secretly impart it. The secret and wonderful solemnity is the Śūraṅgama-samādhi (Śūraṅgama-samādhi). 'Final instruction' is the ultimate teaching. 'Subtle thoughts' are minute thoughts, still and unmoving, hence the saying 'withdrawing and concealing'. It is to use the serene and still true mind to revolve the illusory arising and ceasing, causing it to subdue and return to the original enlightenment, hence the saying 'hoping that the Buddha would secretly impart it'.
- The Tathāgata inquires of the assembly of sages.
At that time, the World Honored One universally told the great Bodhisattvas (Bodhisattva) and Arhats (Arhat) who had exhausted all defilements in the assembly: 'You Bodhisattvas and Arhats, born from my Dharma, have attained the state of no-more-learning. I now ask you, who first aspired to enlighten the eighteen realms (dhātu), whose method is the most perfect and thorough, and from what expedient means did you enter samādhi (samādhi)?' Born from the Buddha's mouth, born from the Dharma, and obtaining a portion of the Buddha's Dharma is called 'born from my Dharma'. Although there are twenty-five methods below, the paths by which the sages entered the Way are all encompassed and do not depart from the eighteen realms, so they are brought up for questioning, so that everyone can narrate their own.
- The sages each narrate their methods of realization. 5. 1. Extinguishing the dust and uniting with enlightenment to realize the six. 1. Kauṇḍinya (Kauṇḍinya) 3. 1. Encountering the Buddha and obtaining enlightenment.
Kauṇḍinya (Kauṇḍinya) and the five Bhikkhus (Bhikkhu) immediately rose from their seats, prostrated themselves at the Buddha's feet, and reported to the Buddha, 'In Sarnath (Sarnath) and Kukkutarama (Kukkutarama), I saw the Tathāgata's initial attainment of the Way, and from the Buddha's voice, I realized the Four Noble Truths (catvāri-āryasatyāni).' Kauṇḍinya (Kauṇḍinya) is the surname, meaning 'fire vessel'. His ancestors served fire, hence this surname. The five Bhikkhus are: When the Buddha initially abandoned his kingdom and entered the mountains to cultivate, King Śuddhodana (Śuddhodana) ordered three members of his clan, one was Aśvajit (Aśvajit), the second was Bhadrika (Bhadrika), and the third was Mahanama-kulika (Mahanama-kulika).
【English Translation】 Encountering the Buddha at the right time, they attained the Way from then on. They began to realize that their original nature was like this, as if they had never been deluded, hence the saying 'original enlightenment'. Enlightenment is awakening. Since they had never been deluded, the only thing is awakening. How could there be differences in seeing and hearing? Therefore, it is said 'there is no difference in what has not been heard'. This is a brief mention of the ear-sense among the six senses. What Ānanda requested was focused on this sense. He subtly revealed his intention, seeking the Buddha to reveal it. The Tathāgata knew his intention and ordered the assembly to each speak of their enlightenment methods. Avalokiteśvara and Mañjuśrī took the opportunity to narrate and select. Response and interaction aided each other, and the path of teaching was subtly accomplished. Now that we have received this grace, how can we forget the root? I only hope that the Buddha will bestow great compassion and grant me the secret and solemn Dharma, accomplishing the Tathāgata's final instruction. After saying these words, he prostrated himself with his five limbs touching the ground, withdrawing and concealing his subtle thoughts, hoping that the Buddha would secretly impart it. The secret and wonderful solemnity is the Śūraṅgama-samādhi. 'Final instruction' is the ultimate teaching. 'Subtle thoughts' are minute thoughts, still and unmoving, hence the saying 'withdrawing and concealing'. It is to use the serene and still true mind to revolve the illusory arising and ceasing, causing it to subdue and return to the original enlightenment, hence the saying 'hoping that the Buddha would secretly impart it'. At that time, the World Honored One universally told the great Bodhisattvas and Arhats who had exhausted all defilements in the assembly: 'You Bodhisattvas and Arhats, born from my Dharma, have attained the state of no-more-learning. I now ask you, who first aspired to enlighten the eighteen realms, whose method is the most perfect and thorough, and from what expedient means did you enter samādhi?' Born from the Buddha's mouth, born from the Dharma, and obtaining a portion of the Buddha's Dharma is called 'born from my Dharma'. Although there are twenty-five methods below, the paths by which the sages entered the Way are all encompassed and do not depart from the eighteen realms, so they are brought up for questioning, so that everyone can narrate their own. The sages each narrate their methods of realization. 5. 1. Extinguishing the dust and uniting with enlightenment to realize the six. 1. Kauṇḍinya 3. 1. Encountering the Buddha and obtaining enlightenment. Kauṇḍinya and the five Bhikkhus immediately rose from their seats, prostrated themselves at the Buddha's feet, and reported to the Buddha, 'In Sarnath and Kukkutarama, I saw the Tathāgata's initial attainment of the Way, and from the Buddha's voice, I realized the Four Noble Truths.' Kauṇḍinya is the surname, meaning 'fire vessel'. His ancestors served fire, hence this surname. The five Bhikkhus are: When the Buddha initially abandoned his kingdom and entered the mountains to cultivate, King Śuddhodana ordered three members of his clan, one was Aśvajit, the second was Bhadrika, and the third was Mahanama-kulika.
利。舅氏二人。一憍陳那。二十力迦葉。敕令隨衛。五人銜命。后各捨去。在鹿園中共修異道。佛得果已思度何人。此五於我先曾營衛。即往為彼三轉法輪。問言解否。陳那先答已解已知。諸天在空亦言其解。故佛命彼名阿若多。阿若多者此云解也。或言已知。雞園精舍名也 二正陳悟旨。
佛問比丘。我初稱解。如來印我名阿若多。妙音密圓。我于音聲得阿羅漢 雖悟四諦。復了音聲本常微密圓滿未曾生滅唯一覺性。此則了音聲性空唯如來藏。故云妙音密圓。此經所明圓通法門。唯取實證。則不可約隨相而一解。下文如來敕文殊言。二十五無學。皆言修習真實圓通。彼等修行。實無優劣。前後差別。故知此文正是入音聲慧法門。了聲實相也 三結酬所問。
佛問圓通。如我所證。音聲為上 如文 二優波尼沙陀三。一值佛顯悟。
優波尼沙陀即從座起。頂禮佛足。而白佛言。我亦觀佛最初成道。觀不凈相。生大厭離。悟諸色性 亦云優波尼殺曇。此言近少。或云塵性。謂微塵是色之近少分也。因觀不凈白骨微塵。故以為名。由多貪慾。故作此觀以為對治。復了色塵本如來藏。故云悟諸色性正二陳悟旨二。一觀成得道。
以從不凈白骨微塵歸於虛空。空色二無。成無學道 初作不凈想。后入
【現代漢語翻譯】 現代漢語譯本 利。舅氏二人。一憍陳那（梵文：Ajñāta Kauṇḍinya，五比丘之一）。二十力迦葉（梵文：Daśa-bala-kāśyapa，十力迦葉）。敕令隨衛。五人銜命。后各捨去。在鹿園中共修異道。佛得果已思度何人。此五於我先曾營衛。即往為彼三轉法輪。問言解否。陳那先答已解已知。諸天在空亦言其解。故佛命彼名阿若多（梵文：Ājñāta，意為「已知」）。阿若多者此云解也。或言已知。雞園精舍名也 二正陳悟旨。 佛問比丘。我初稱解。如來印我名阿若多。妙音密圓。我于音聲得阿羅漢（梵文：Arhat，斷盡煩惱，證得解脫的聖者）。雖悟四諦（梵文：catvāri āryasatyāni，佛教的基本教義）。復了音聲本常微密圓滿未曾生滅唯一覺性。此則了音聲性空唯如來藏（梵文：Tathāgatagarbha，如來藏）。故云妙音密圓。此經所明圓通法門。唯取實證。則不可約隨相而一解。下文如來敕文殊言。二十五無學。皆言修習真實圓通。彼等修行。實無優劣。前後差別。故知此文正是入音聲慧法門。了聲實相也 三結酬所問。 佛問圓通。如我所證。音聲為上 如文 二優波尼沙陀（梵文：Upanishad，意為「親近坐」）三。一值佛顯悟。 優波尼沙陀即從座起。頂禮佛足。而白佛言。我亦觀佛最初成道。觀不凈相。生大厭離。悟諸色性 亦云優波尼殺曇。此言近少。或云塵性。謂微塵是色之近少分也。因觀不凈白骨微塵。故以為名。由多貪慾。故作此觀以為對治。復了色塵本如來藏。故云悟諸色性正二陳悟旨二。一觀成得道。 以從不凈白骨微塵歸於虛空。空色二無。成無學道 初作不凈想。后入
【English Translation】 English version Li. Two maternal uncles. One is Ajñāta Kauṇḍinya (one of the five ascetics). The second is Daśa-bala-kāśyapa (Ten-Power Kāśyapa). They were ordered to follow and protect. The five received the order. Later, they each left and together cultivated different paths in the Deer Park. After the Buddha attained enlightenment, he considered who to teach first. These five had previously served and protected me. So, he went to them and turned the Dharma wheel three times. He asked if they understood. Kauṇḍinya was the first to answer that he understood and knew. The gods in the sky also said they understood. Therefore, the Buddha named him Ājñāta (meaning 'known'). Ājñāta means 'understanding' in this context, or 'already known.' This is also the name of the Chicken Garden Vihara. Second, a correct statement of the enlightened intent. The Buddha asked the Bhikshus (monks): 'I was first called 'understanding.' The Tathagata (Buddha) confirmed my name as Ājñāta. The wonderful sound is subtle and complete. I attained Arhatship (a perfected being who has extinguished all defilements and attained liberation) through sound.' Although he understood the Four Noble Truths (catvāri āryasatyāni, the fundamental teachings of Buddhism), he also realized that the nature of sound is inherently constant, subtle, complete, never arising or ceasing, and is the only awakened nature. This means understanding that the nature of sound is empty and is solely the Tathāgatagarbha (the womb of the Buddha). Therefore, it is said that the wonderful sound is subtle and complete. The method of perfect penetration explained in this sutra only takes actual realization. Therefore, it cannot be understood solely based on appearances. In the following text, the Tathagata instructs Mañjuśrī (Manjushri) that the twenty-five non-learners all speak of cultivating true perfect penetration. Their cultivation has no superiority or inferiority, no difference in sequence. Therefore, it is known that this text is precisely entering the Dharma gate of sound wisdom and understanding the true nature of sound. Third, concluding the response to the question. The Buddha asked about perfect penetration. According to my realization, sound is supreme. As in the text. Second, Upanishad (meaning 'sitting near') three. First, encountering the Buddha and revealing enlightenment. Upanishad immediately rose from his seat, prostrated at the Buddha's feet, and said to the Buddha: 'I also observed the Buddha's initial attainment of enlightenment. Observing the impure appearance, I developed great aversion and realized the nature of all forms.' It is also called Upanishadam. This means 'near and small,' or 'the nature of dust.' It refers to the fact that dust is the near and small part of form. Because of observing impure white bone dust, it is named this. Because of much greed, this contemplation was done as a countermeasure. He also realized that the nature of form dust is originally the Tathāgatagarbha. Therefore, it is said that he realized the nature of all forms. Second, a correct statement of the enlightened intent. First, attaining the Way through contemplation. From impure white bone dust, returning to emptiness. Emptiness and form are both non-existent. Attaining the state of no-more-learning. First, creating impure thoughts, then entering
骨鎖觀。皆為治貪。復因骨鎖。入析色明空。復因此空。見色實相悟中道理。色之與空唯一實性。故云空色二無 二重指釋成。
如來印我名尼沙陀。塵色既盡。妙色密圓。我從色相得阿羅漢 從悟得名也。真善妙色即畢竟空。相儘性顯。悟如來藏周遍法界。故曰密圓成於無學 三結酬所問。
佛問圓通。如我所證。色因為上 三香嚴童子三。一敘承尊教。
香嚴童子即從座起。頂禮佛足。而白佛言。我聞如來教我諦觀諸有為相 觀香悟道。得童真位。名為童子。初佛總教。觀有為相。不的言香。如雲一切有為法如夢幻泡影如露亦如電應作如是觀 二依教修觀三。一標觀境。
我時辭佛。宴晦清齋。見諸比丘燒沉水香。香氣寂然來入鼻中 我于嚮晦宴然安息在於靜室。清靜之室洗心之處。故名清齋。靜室聞香是有為相。即所觀境也 二正觀察二。一觀行。
我觀此氣非木非空。非煙非火。去無所著。來無所從 木空煙火。以理推窮非香生處。既來無因。去復何往。以何為香而馨我鼻。此別觀察香無生也 二觀益。
由是意銷發明無漏。如來印我得香嚴號 香既無生。復何分別。故云意銷。分別不有。能所俱亡。真覺不動湛然常遍。塵垢既銷圓明凈妙。故號香嚴 三重釋成。
【現代漢語翻譯】 現代漢語譯本 骨鎖觀（通過觀察骨骼來克服貪慾的方法）。都是爲了治理貪慾。又因為觀察骨鎖，進入分析色蘊，明白空性的道理。又因此空性，見到色蘊的真實相狀，領悟其中的道理。色蘊與空性，其本質是唯一的真實。所以說，空與色二者沒有差別。這是第二重，指明並解釋成就。 如來印證我的名字叫尼沙陀（Nisha陀，意為調伏者）。塵世的色相既然已經斷盡，微妙的色相圓滿而隱秘。我從色相中證得阿羅漢果（Arhat，佛教修行的一種果位）。這是從領悟而得名。真正美好微妙的色相，就是畢竟空。色相斷盡，自性顯現。領悟如來藏（Tathagatagarbha，如來所藏的智慧）周遍法界。所以說圓滿而成就於無學（Asekha，不再需要學習的境界）。這是第三重，總結並酬答所問。 佛問圓通（如何證得圓滿通達）。依我所證悟的，以色因為最上乘。這是香嚴童子（Xiangyan, 一位通過聞香悟道的比丘）的第三部分。第一部分，敘述承受佛的教誨。 香嚴童子立即從座位上起身，頂禮佛足，然後稟告佛說：我聽聞如來教導我仔細觀察諸有為相（Samskrta-laksana，因緣和合而生的現象）。通過觀察香而悟道，得到童真之位，所以名為童子。起初佛總的教導，是觀察有為相，沒有明確說是香。如同所說：『一切有為法，如夢幻泡影，如露亦如電，應作如是觀。』這是第二部分，依教修觀的三個階段。第一階段，標明所觀察的境界。 我當時告辭佛，在清凈的齋室裡安靜地休息。看見眾比丘焚燒沉水香。香氣寂靜地進入我的鼻中。我于傍晚時分，安靜地在靜室休息。清靜的房間是洗滌心靈的地方，所以叫做清齋。在靜室聞到香是有為相，就是所觀察的境界。這是第二階段，正式觀察的兩個方面。第一方面，觀行。 我觀察這香氣，既不是從木頭而來，也不是從空間而來，不是煙，也不是火。離去時沒有依附之處，來時也沒有從哪裡來。木頭、空間、煙、火，用道理來推究，都不是香產生的地方。既然來沒有原因，去又到哪裡去？用什麼作為香來使我的鼻子感到香氣？這是分別觀察香沒有生起之處。這是第二方面，觀行的益處。 由此意念消散，發明無漏智慧。如來印證我，賜予我香嚴的稱號。香既然沒有生起，又有什麼可以分別的？所以說意念消散。分別心不存在，能觀的與所觀的都消失了，真覺不動，湛然常遍。塵垢既然消散，圓明清凈而微妙。所以號為香嚴。這是第三重，解釋成就。
【English Translation】 English version Bone Lock Contemplation (a method to overcome greed by observing skeletons). All are for curing greed. Furthermore, through bone lock contemplation, one enters the analysis of the Skandha of Form, understanding the principle of emptiness. And through this emptiness, one sees the true nature of form, realizing the truth within. Form and emptiness are of one true essence. Therefore, it is said that emptiness and form are not different. This is the second layer, pointing out and explaining the accomplishment. The Tathagata (Buddha) certified my name as Nishadha (meaning 'the subdued'). Since the defiled forms of the world have been exhausted, the subtle forms are perfectly complete and profound. I attained Arhatship (a state of enlightenment in Buddhism) from form. This is named from enlightenment. The truly good and subtle form is ultimately emptiness. When form is exhausted, the nature manifests. One realizes the Tathagatagarbha (the womb of the Tathagata) pervades the Dharma Realm. Therefore, it is said to be perfectly complete, achieving the state of no-more-learning (Asekha). This is the third layer, concluding and responding to the question. The Buddha asked about perfect penetration (how to attain perfect understanding). According to my realization, form is the supreme cause. This is the third part of Xiangyan (a Bhikkhu who attained enlightenment through the sense of smell). The first part narrates receiving the Buddha's teaching. Xiangyan immediately rose from his seat, prostrated at the Buddha's feet, and said: I heard the Tathagata teach me to carefully observe all conditioned phenomena (Samskrta-laksana, phenomena arising from causes and conditions). He attained enlightenment through observing fragrance, attaining the position of a pure youth, hence the name 'Youth'. Initially, the Buddha generally taught to observe conditioned phenomena, without specifically mentioning fragrance. As it is said: 'All conditioned phenomena are like dreams, illusions, bubbles, shadows, like dew and lightning; thus should you contemplate them.' This is the second part, practicing contemplation according to the teaching, in three stages. The first stage identifies the object of contemplation. At that time, I took leave of the Buddha and rested quietly in a pure retreat. I saw the Bhikkhus burning aloeswood incense. The fragrance quietly entered my nose. I rested quietly in a silent room in the evening. The pure room is a place to cleanse the mind, hence the name 'pure retreat'. Smelling the fragrance in the quiet room is a conditioned phenomenon, which is the object of contemplation. This is the second stage, the two aspects of formal observation. The first aspect is the practice of contemplation. I observed that this fragrance was neither from the wood nor from space, neither smoke nor fire. It goes nowhere to attach, and comes from nowhere. Wood, space, smoke, and fire, when investigated with reason, are not the place where fragrance arises. Since it comes without cause, where does it go? What is it that makes my nose feel fragrant? This is the separate observation that fragrance has no origin. This is the second aspect, the benefits of contemplation. From this, my mind dissolved, and I developed unconditioned wisdom. The Tathagata certified me and gave me the name Xiangyan. Since fragrance has no origin, what can be distinguished? Therefore, it is said that the mind dissolves. Discriminatory thought does not exist, the observer and the observed both disappear, true awareness is unmoving, clear and constantly pervasive. Since defilements have dissolved, it is perfectly clear, pure, and subtle. Therefore, he is named Xiangyan. This is the third layer, explaining the accomplishment.
塵氣倏滅。妙香密圓。我從香嚴得阿羅漢 相盡歸如。真香妙發。一念不辨即登無學 三結酬所問。
佛問圓通。如我所證。香嚴為上 四藥王藥上三。一敘宿因。
藥王藥上二法王子並在會中五百梵天。即從座起。頂禮佛足。而白佛言。我無量劫為世良醫。口中嘗此娑婆世界草木金石。名數凡有十萬八千。如是悉知苦酢鹹淡甘辛等味並諸和合俱生變異。是冷是熱有毒無毒悉能遍知 堪任補處。紹繼佛種令不斷故。名法王子。五百梵天是彼徒屬。未詳緣起。敘昔為醫能療眾疾嘗藥知味分別性用對治不差。昔既妙辯味塵。今亦因此發悟 二獲現悟二。一正陳悟旨。
承事如來。了知味性。非空非有。非即身心。非離身心。分別味因。從是開悟 觀味之因從何而有。空有身心若即若離俱無生處。了知即觀察也。無生處故。塵味寂然。分別即息。能所亡泯。二俱絕朕。唯是一味清凈寶覺。故云從是開悟。即證無生忍也 二蒙印獲益。
蒙佛如來印我昆季藥王藥上二菩薩名。今于會中為法王子。因味覺明。位登菩薩 發覺明悟由了藥味。故印此人藥王藥上。登成也 三結酬所問。
佛問圓通。如我所證。味因為上 五跋陀婆羅三。一遇佛顯悟。
跋陀婆羅並其同伴十六開士。即從座
【現代漢語翻譯】 現代漢語譯本
塵垢和煩惱倏然消滅，微妙的香氣圓滿無缺。我從香嚴童子因聞香開悟而證得阿羅漢果（斷盡煩惱，超出輪迴的聖者），所有相狀都回歸於如如不動的真性。真正的香氣微妙地煥發，一念不加分辨，立即證入無學果位（不再需要學習的最高果位）。以上是香嚴童子回答佛陀關於圓通法門的問題。 佛陀問什麼是圓通法門。依我所證悟的，香嚴童子以香為最上。以上是香嚴童子回答佛陀關於圓通法門的問題。 藥王菩薩、藥上菩薩這兩位法王子以及在法會中的五百位梵天，立即從座位上站起，頂禮佛足，向佛稟告說：『我們于無量劫以來，作為世間的良醫，口中曾經嚐遍這娑婆世界（我們所居住的這個世界）的草木金石，其名稱和數量總共有十萬八千種。像這樣，完全知曉它們的苦、酸、咸、淡、甘、辛等味道，以及各種和合、俱生、變化的特性。是冷的還是熱的，有毒的還是無毒的，都能夠普遍知曉。』堪能勝任補處菩薩之位，紹繼佛陀的種子，使之不斷絕，因此被稱為法王子。五百梵天是他們的徒眾。未詳細說明他們發起的因緣。敘述過去作為醫生，能夠治療各種疾病，嘗藥知道味道，分辨性質和用途，對癥治療沒有差錯。過去已經巧妙地辨別味塵，現在也因此而開悟。 承蒙侍奉如來，從而了知味道的體性，非空非有，非即是身心，非離於身心。分別味道的因由，由此而開悟。觀察味道的因從何而來。空、有、身、心，若即若離，都沒有生起之處。了知即是觀察。因為沒有生起之處，所以塵和味都寂然不動，分別心也止息。能和所都消亡泯滅，二者都斷絕痕跡，唯有一味清凈的寶覺。所以說由此而開悟，即是證得無生法忍（對一切法不生不滅的真理的深刻理解）。 蒙受佛陀如來印證我們昆仲藥王菩薩、藥上菩薩的名號。如今在法會中作為法王子。因為對味道的覺悟而發明本覺妙明，位階登上菩薩。發明覺悟妙明是因爲了知藥物的味道。所以印證此人為藥王、藥上。登是成就的意思。 佛陀問什麼是圓通法門。依我所證悟的，以味為最上。以上是藥王、藥上菩薩回答佛陀關於圓通法門的問題。 跋陀婆羅（賢守）和他的同伴十六位開士，立即從座位上站起。
【English Translation】 English version
Dust and afflictions vanished suddenly, and the wonderful fragrance became perfectly complete. I attained Arhatship (a saint who has cut off all afflictions and transcended reincarnation) through the enlightenment of Xiangyan Boy (Fragrant Dignity Child) by smelling incense, and all forms returned to the true nature of suchness. The true fragrance manifested wonderfully, and without a moment's discrimination, I immediately entered the state of No-Learning (the highest state where no further learning is needed). The above is Xiangyan Boy's answer to the Buddha's question about the perfect penetration. The Buddha asked what is the method of perfect penetration. According to my realization, Xiangyan Boy considers fragrance to be the best. The above is Xiangyan Boy's answer to the Buddha's question about the perfect penetration. The two Dharma Princes, Bhaisajyaraja (Medicine King) and Bhaisajyasamudgata (Medicine Superior), along with five hundred Brahma heavens in the assembly, immediately rose from their seats, prostrated at the Buddha's feet, and reported to the Buddha: 'For countless kalpas, as good physicians in the world, we have tasted all the herbs, trees, metals, and stones in this Saha world (the world we live in), with a total of one hundred and eight thousand names and quantities. Like this, we fully know their bitter, sour, salty, bland, sweet, and spicy tastes, as well as all kinds of combinations, co-arising, and changing characteristics. Whether they are cold or hot, poisonous or non-poisonous, we can universally know.' Capable of being in the position of a successor Bodhisattva, continuing the Buddha's seed, so that it will not be cut off, therefore they are called Dharma Princes. The five hundred Brahma heavens are their followers. The causes and conditions of their initiation are not detailed. Narrating that in the past, as doctors, they were able to treat various diseases, taste medicine to know the taste, distinguish the nature and use, and treat the symptoms without error. In the past, they skillfully distinguished the dust of taste, and now they are enlightened because of this. Serving the Tathagata (Thus Come One), thereby understanding the nature of taste, which is neither empty nor existent, neither identical to body and mind, nor separate from body and mind. Distinguishing the cause of taste, from this comes enlightenment. Observing where the cause of taste comes from. Emptiness, existence, body, and mind, whether identical or separate, have no place of arising. Understanding is observation. Because there is no place of arising, the dust and taste are both still and unmoving, and the discriminating mind ceases. The subject and object both vanish and disappear, and both cut off traces, only the pure and precious awareness of one taste remains. Therefore, it is said that enlightenment comes from this, which is to attain the tolerance of non-origination (a profound understanding of the truth that all dharmas neither arise nor cease). Receiving the Buddha Tathagata's endorsement of our brothers, the Bodhisattvas Bhaisajyaraja (Medicine King) and Bhaisajyasamudgata (Medicine Superior). Now in the assembly as Dharma Princes. Because of the enlightenment of taste, the original awareness and wonderful brightness are developed, and the position is ascended to Bodhisattva. The development of awareness and wonderful brightness is because of understanding the taste of medicine. Therefore, this person is endorsed as Bhaisajyaraja (Medicine King) and Bhaisajyasamudgata (Medicine Superior). 'Ascend' means accomplishment. The Buddha asked what is the method of perfect penetration. According to my realization, taste is the best. The above is the answer of Bhaisajyaraja (Medicine King) and Bhaisajyasamudgata (Medicine Superior) to the Buddha's question about the perfect penetration. Bhadra-pala (Guardian of Virtue), along with his sixteen companions, immediately rose from their seats.
起。頂禮佛足。而白佛言。我等先於威音王佛聞法出家。于浴僧時。隨例入室。忽悟水因 跋陀婆羅云賢護。準法華說。威音王佛有二萬億。相繼出世。此人初佛像法之中。為上慢者。毀常不輕。由是墮獄經于千劫。罪畢得出。值后威音出家獲悟也。隨例入洛。觀此水性了不可得。不從因生。故悟水因 二正陳悟旨二。一敘悟獲益。
既不洗塵。亦不洗體。中間安然得無所有。宿習無忘。乃至今時從佛出家令得無學 塵無自性。才生即滅。體是幻有。性相本空。水無所因。安然不動。三俱無得。孰為浴事。無始妄習頓然銷落。乃至今時得成無學 二重指釋成。
彼佛名我跋陀婆羅。妙觸宣明。成佛子住 由斯觀察。塵觸既盡。妙觸現前。得無生忍。名佛子住。以善能守護令妄不起令覺不動。名跋陀婆羅 三結酬所問。
佛問圓通。如我所證。觸因為上 因觸悟道。故云觸因 六迦葉三。一敘遇勝緣三。一佛在依學。
摩訶迦葉及紫金光比丘尼等。即從座起。頂禮佛足。而白佛言。我于往劫。於此界中有佛出世。名日月燈。我得親近聞法修學 摩訶迦葉云大飲光氏。名畢缽羅。頭陀上行眾推無上。紫金光尼在家時婦。緣起如常。日月燈所便得親近聞法修行 二滅后遵承。
佛滅度后。供
【現代漢語翻譯】 現代漢語譯本：於是，他們起身，頂禮佛足，向佛稟告說：『我們先前在威音王佛（過去佛名）座下聽聞佛法而出家。在僧眾沐浴時，我等按照慣例進入浴室，忽然領悟到水的本源。』跋陀婆羅（賢護之意）依據《法華經》所說，威音王佛有二萬億尊，相繼出世。此人在最初的威音王佛的像法時期，是位傲慢之人，詆譭常行不輕菩薩。因此墮入地獄，經歷了千劫。罪業結束后得以脫身，值遇後來的威音王佛出家並獲得覺悟。按照慣例進入浴室，觀察水的自性，了不可得，並非由因緣而生，因此領悟到水的本源。 既然不能洗去塵垢，也不能洗滌身體，那麼身處其中安然自在，一無所得。往昔的習氣沒有遺忘，直至今日跟隨佛陀出家，得以證得無學果位。』塵垢沒有自性，剛產生就滅亡。身體是虛幻的存在，自性與現象本為空。水沒有本源，安然不動。塵、體、水三者都不可得，那麼誰在沐浴呢？無始以來的虛妄習氣頓時消散，直至今日得以成就無學果位。 『那尊佛稱我為跋陀婆羅（善守之意），因妙觸宣明，成就佛子之位。』由於這樣的觀察，塵垢與觸覺都已滅盡，妙觸顯現於前，獲得無生法忍，名為佛子之位。因為善於守護，使妄念不起，使覺性不動，所以名為跋陀婆羅。 『佛陀問及圓通法門，依我所證悟，以觸因最為殊勝。』因為觸覺而悟道，所以說是觸因。 摩訶迦葉（大飲光氏）以及紫金光比丘尼等，即刻從座位上起身，頂禮佛足，向佛稟告說：『我在往昔劫中，於此世界有佛出世，名為日月燈佛（過去佛名）。我得以親近佛陀，聽聞佛法並修行。』摩訶迦葉，又名畢缽羅，是苦行僧中的佼佼者。紫金光比丘尼在家時是他的妻子，因緣如常。因為日月燈佛的緣故，便得以親近佛陀，聽聞佛法並修行。 『佛陀滅度后，我等供養佛陀的舍利。』
【English Translation】 English version: Thereupon, they rose, prostrated at the Buddha's feet, and reported to the Buddha, 'We previously left home to become monks after hearing the Dharma from Buddha Vipaśyin (name of a past Buddha). During the bathing of the Sangha, we entered the bathhouse as usual and suddenly realized the origin of water.' Bhadra-pāla (meaning 'Guardian of Virtue'), according to the Lotus Sutra, Buddha Vipaśyin had two hundred billion incarnations, appearing in succession. This person, during the Dharma-resemblance period of the first Buddha Vipaśyin, was an arrogant individual who slandered Sadāparibhūta Bodhisattva. As a result, he fell into hell for thousands of kalpas. After his karmic debts were cleared, he was able to escape and encountered the later Buddha Vipaśyin, left home, and attained enlightenment. Entering the bathhouse as usual, observing the nature of water, it was found to be unattainable and not born from causes, thus realizing the origin of water. 'Since it cannot wash away dust, nor can it wash the body, being in the middle is peaceful and without anything to be gained. Past habits have not been forgotten, and even now, following the Buddha to leave home, one can attain the state of no-more-learning.' Dust has no self-nature, arising and ceasing immediately. The body is an illusory existence, its nature and appearance are fundamentally empty. Water has no origin, remaining still and unmoving. Dust, body, and water are all unattainable, so who is bathing? Beginningless deluded habits are instantly extinguished, and even now, one can attain the state of no-more-learning. 'That Buddha called me Bhadra-pāla (meaning 'Good Guardian'), because of the clear manifestation of wonderful touch, I attained the position of a Buddha's son.' Due to this observation, dust and touch have been extinguished, wonderful touch appears before one, obtaining the patience of non-origination, called the position of a Buddha's son. Because of the ability to guard well, preventing deluded thoughts from arising and keeping awareness unmoving, one is called Bhadra-pāla. 'When the Buddha asked about the perfect penetration, according to my realization, the cause of touch is the most supreme.' Because of enlightenment through touch, it is said to be the cause of touch. Mahākāśyapa (Great Kāśyapa) and the Bhikṣuṇī Zijingguang (Purple Golden Light), etc., immediately rose from their seats, prostrated at the Buddha's feet, and reported to the Buddha, 'In past kalpas, in this world, a Buddha appeared named Candrasūryapradīpa (Moon-Sun-Lamp Buddha, name of a past Buddha). I was able to approach the Buddha, hear the Dharma, and practice.' Mahākāśyapa, also known as Pippalāda, is the foremost among ascetics. The Bhikṣuṇī Zijingguang was his wife when she was at home, the conditions being as usual. Because of Buddha Candrasūryapradīpa, they were able to approach the Buddha, hear the Dharma, and practice. 'After the Buddha's parinirvana, we made offerings to the Buddha's relics.'
養舍利。然燈續明。以紫光金涂佛形像 室利羅云如來體骨。然燈塗金皆是身金光耀之因。累劫皆爾。非止一佛。故得然也。經出別緣。各從一說 三由因感果。
自爾已來。世世生生。身常圓滿紫金光聚。此紫金光比丘尼等。即我眷屬。同時發心 如文 二正陳悟旨二。一陳觀行。
我觀世間六塵變壞。唯以空寂。修于滅盡。身心乃能度百千劫猶如彈指 六塵生滅是意家境。今觀此法。本自不生。今則無滅。以心生故種種法生。心滅故種種法滅。心不見心。無相可得。能所都寂。法性現前。身之與心本來不動。故令能度多劫如彈指也 二重釋成。
我以空法成阿羅漢。世尊說我頭陀為最。妙法開明。銷滅諸漏 塵法既空。妙法宣現。故獲無漏成無學果 三結酬所問。
佛問圓通。如我所證。法因為上 已上六人。依塵開悟。
首楞嚴義疏注經卷第五(之一)
首楞嚴經義疏注經卷第五(之二)
長水沙門子璇集
二旋根歸性證五。一阿那律三。一敘悟因由。
阿那律陀即從座起。頂禮佛足。而白佛言。我初出家。常樂睡眠。如來訶我為畜生類。我聞佛訶。啼泣自責七日不眠。失其雙目。世尊示我樂見照明金剛三昧 或阿泥樓豆。成阿㝹樓馱。皆梵音小轉。
【現代漢語翻譯】 現代漢語譯本 供養舍利（Śarīra，佛陀或高僧火化后的遺物）。點燃燈火，持續照明。用紫光金塗飾佛的形像。室利羅云（Śrī Rāhula，佛陀的兒子）如來的體骨。點燃燈火和塗飾金身，都是獲得身金光耀的原因。累劫都是如此，並非只是一尊佛。所以能夠如此。經典出自不同的因緣，各自從一個角度來說明。這三者都是由因感果。
自從那以後，世世代代，生生世世，我的身體常常圓滿紫金光聚。這些紫金光比丘尼等，就是我的眷屬，同時發心。如經文所說。二、正式陳述領悟的宗旨。一、陳述觀行。
我觀察世間的六塵（色、聲、香、味、觸、法）變壞，唯有空寂。修習滅盡。身心才能度過百千劫，猶如彈指一揮間。六塵的生滅是意根所緣的境界。現在觀察此法，本來就不生，現在也就無滅。因為心生，所以種種法生；心滅，所以種種法滅。心不見心，沒有相可以得到。能所都寂滅，法性顯現。身和心本來就不動，所以能夠度過多劫，猶如彈指一揮間。二、再次解釋成就。
我憑藉空法成就阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）。世尊說我頭陀（Dhūta，苦行）最為第一。妙法開明，銷滅各種煩惱。塵法既然空了，妙法就顯現出來。所以獲得無漏，成就無學果。
佛陀問圓通，依我所證悟的，法因最為殊勝。以上六人，依塵開悟。
《首楞嚴義疏注經》卷第五（之一）
《首楞嚴經義疏注經》卷第五（之二）
長水沙門子璇集
二、旋根歸性證五。一、阿那律（Aniruddha，佛陀的弟子，以天眼第一著稱）三。一、敘述悟道的因由。
阿那律陀即從座位上站起，頂禮佛足，而對佛說：我最初出家時，常常貪睡。如來呵斥我為畜生之類。我聽了佛的呵斥，啼哭自責，七天不睡覺，失去了雙眼。世尊教我樂見照明金剛三昧（Samādhi，一種禪定狀態）。或者阿泥樓豆（Aniruddha的另一種音譯），成為阿㝹樓馱（Aniruddha的另一種音譯）。都是梵音的細微轉變。
【English Translation】 English version To offer Śarīra (relics of the Buddha or high monks after cremation). To light lamps and continue the illumination. To paint the Buddha's image with purple-gold. Śrī Rāhula (the Buddha's son), the body and bones of the Tathāgata (another name for the Buddha). Lighting lamps and painting the body with gold are the causes of obtaining the golden radiance of the body. It has been like this for countless kalpas (aeons), not just for one Buddha. Therefore, it can be so. The scriptures come from different causes and conditions, each explaining from one perspective. These three are all the result of cause and effect.
Since then, in every generation, in every life, my body has always been full of purple-gold light clusters. These purple-gold light Bhikṣuṇīs (Buddhist nuns), etc., are my family members, who have made the vow at the same time. As the text says. Two, formally state the purpose of enlightenment. One, state the practice of contemplation.
I observe the changing and decaying of the six sense objects (form, sound, smell, taste, touch, and dharma) in the world, only emptiness and tranquility remain. By practicing extinction, the body and mind can pass through hundreds of thousands of kalpas as quickly as a snap of the fingers. The arising and ceasing of the six sense objects are the realm of the mind. Now, observing this dharma, it originally does not arise, and now it does not cease. Because the mind arises, all kinds of dharmas arise; because the mind ceases, all kinds of dharmas cease. The mind does not see the mind, and no form can be obtained. Both the subject and object are extinguished, and the dharma-nature appears. The body and mind are originally unmoving, so they can pass through many kalpas as quickly as a snap of the fingers. Two, re-explain the accomplishment.
I attained Arhatship (a saint who has cut off all afflictions and attained liberation) through the dharma of emptiness. The World Honored One said that my Dhūta (ascetic practice) is the foremost. The wonderful dharma is enlightened, and all kinds of defilements are extinguished. Since the dharma of the sense objects is empty, the wonderful dharma appears. Therefore, I obtained freedom from outflows and attained the fruit of no-learning.
The Buddha asked about perfect penetration, according to my realization, the cause of dharma is the most supreme. The above six people attained enlightenment through the sense objects.
Shoulengyan Yishu Zhujing (Commentary on the Surangama Sutra) Volume 5 (Part 1)
Shoulengyan Jing Yishu Zhujing (Commentary on the Surangama Sutra) Volume 5 (Part 2)
Compiled by Shamen Zixuan of Changshui
Two, turning the root to return to the nature, proving five. One, Aniruddha (a disciple of the Buddha, known for being the best in divine sight), three. One, narrating the cause of enlightenment.
Aniruddha immediately rose from his seat, prostrated at the Buddha's feet, and said to the Buddha: When I first left home, I often indulged in sleep. The Tathāgata scolded me as a beast. When I heard the Buddha's scolding, I wept and blamed myself, and did not sleep for seven days, losing my eyes. The World Honored One taught me the Samādhi (a state of meditation) of joyful seeing and illuminating Vajra (diamond-like). Or Anilou Dou (another transliteration of Aniruddha), becoming A'noloutuo (another transliteration of Aniruddha). These are all slight changes in the Sanskrit pronunciation.
此云無滅。或云如意。是佛堂弟。白飯之子。多樂睡眠。如來訶云。咄咄胡為寐螄螺蚌蛤類。一睡一千年。不聞佛名字。故云訶畜生類。常言半頭天眼。今云金剛三昧。此顯實證。與昔不同。當以意得 二正陳悟旨。
我不因眼觀見十方。精真洞然如觀掌果。如來印我成阿羅漢 金剛三昧所發之用同佛見用。故云精真洞然見十方也 三結酬所問。
佛問圓通。如我所證。旋見循元斯為第一 旋其妄見循彼真元。塵見既銷。精真洞發一切無礙。豈止障外細色而已 二週利盤特迦三。一敘其因由。
周利盤特迦即從座起。頂禮佛足。而白佛言。我闕誦持。無多聞性。最初值佛聞法出家。憶持如來一句伽陀。於一百日。得前遺后。得後遺前。佛慜我愚。教我安居調出入息 周利盤特迦云蛇奴。于路所生。或云繼道。性多愚鈍。過去為大法師。善解經論。有徒五百。秘吝佛法不肯教人。後生暗鈍。以宿善故遇佛出家。五百比丘同教一偈。經九十日不得成就。為治散亂。教數息也 二正陳悟旨。
我時觀息。微細窮盡生住異滅諸行剎那。其心豁然得大無礙。乃至漏盡成阿羅漢。住佛座下。印成無學 初觀息風唸唸生滅。微細窮盡。生滅無從。息風既空心亡分別。豁然大悟一切無礙。此則豈唯對治散亂。
【現代漢語翻譯】 現代漢語譯本 『此云無滅』，或者也叫做『如意』（指周利槃陀伽，佛陀的堂弟）。他是白飯王的兒子，非常喜歡睡覺。如來呵斥他說：『咄咄，你為何像蝸牛、螄螺、蚌蛤一樣貪睡？一睡就是一千年，連佛的名字都聽不到。』所以說呵斥他如同呵斥畜生。他常說自己只有半個頭的天眼，現在卻說自己證得了金剛三昧（堅固不壞的禪定），這顯示他已經真正證悟，與過去不同，應當用心領會。 二、正式陳述開悟的旨意： 『我不依靠眼睛觀看就能見到十方世界，精妙真實，明澈洞然，就像觀看手中的果實一樣。』如來印證我成為阿羅漢（斷盡煩惱，證得解脫的聖者）。金剛三昧所發出的作用與佛的見地相同，所以說『精真洞然見十方』。 三、總結回答佛陀的提問： 『佛陀問我什麼是圓滿通達的方法，依我所證悟的，迴轉妄見，追尋真元，這是第一。』迴轉虛妄的見解，追尋真實的本元。塵世的見解消除了，精妙真實的智慧自然顯發，一切都無所障礙，豈止是能看見障礙之外的細微顏色而已。 二、周利槃陀伽（意為『路邊生』） 一、敘述他的因緣： 周利槃陀伽立刻從座位上站起來，頂禮佛足，對佛說：『我缺少誦讀和記憶的能力，沒有廣博的聞法智慧。最初遇到佛陀，聽聞佛法而出家，只能記住如來的一句偈語，一百天里，記住了前面的就忘了後面的，記住了後面的就忘了前面的。』佛陀憐憫我的愚笨，教我安住在寺院裡，調理呼吸的出入。 周利槃陀伽，又名蛇奴，意為『于路所生』，或稱繼道。他天性愚鈍。過去世曾是大法師，精通經論，有五百個弟子，但他對佛法秘而不宣，不肯教人。因此今生愚笨遲鈍。因為過去世的善根，得以遇到佛陀而出家。五百個比丘一同教他一句偈語，經過九十天都不能學會。爲了治療他的散亂心，佛陀教他數息的方法。 二、正式陳述開悟的旨意： 『我當時觀察呼吸，極其微細地窮盡生、住、異、滅諸行剎那的變化，我的心豁然開朗，得到了極大的無礙，乃至斷盡煩惱，成就阿羅漢，住在佛陀的座下，被印證為無學（不再需要學習的聖者）。』最初觀察呼吸之風，唸唸生滅，極其微細地窮盡它，生滅的源頭無從尋覓。呼吸之風既然空寂，心也失去了分別，豁然大悟，一切都無所障礙。這難道僅僅是對治散亂而已嗎？
【English Translation】 English version 'This is called 'No Extinction,' or also called 'As You Wish' (referring to Cūḷapanthaka, the Buddha's cousin). He was the son of King Bālarāja and was very fond of sleeping. The Tathāgata scolded him, saying, 'Tut, tut, why do you sleep like snails, limpets, mussels, and clams? One sleep lasts a thousand years, and you don't even hear the Buddha's name.' Therefore, it is said that he was scolded as if he were scolding animals. He often said that he only had half a heavenly eye, but now he says that he has attained the Vajra Samādhi (indestructible concentration), which shows that he has truly attained enlightenment, which is different from the past, and should be understood with the mind. 2. Formally stating the purpose of enlightenment: 'I can see the ten directions without relying on my eyes. It is exquisite, true, clear, and bright, like looking at a fruit in the palm of my hand.' The Tathāgata certified me as an Arhat (a saint who has exhausted afflictions and attained liberation). The function of Vajra Samādhi is the same as the Buddha's vision, so it is said that 'the essence is true and clear, seeing the ten directions.' 3. Concluding the answer to the Buddha's question: 'The Buddha asked me what is the method of perfect penetration. According to my realization, reversing the false views and pursuing the true origin is the first.' Reversing the false views and pursuing the true origin. When the worldly views are eliminated, the exquisite and true wisdom naturally manifests, and everything is unobstructed. It is not just being able to see the subtle colors outside the obstacles. 2. Cūḷapanthaka (meaning 'born on the road') 1. Narrating his cause and condition: Cūḷapanthaka immediately rose from his seat, prostrated at the Buddha's feet, and said to the Buddha, 'I lack the ability to recite and remember, and I do not have extensive wisdom from hearing the Dharma. When I first met the Buddha, I left home to become a monk after hearing the Dharma, but I could only remember one verse of the Tathāgata. In a hundred days, I would remember the previous part and forget the latter part, and remember the latter part and forget the previous part.' The Buddha took pity on my stupidity and taught me to live in the monastery and regulate my breathing. Cūḷapanthaka, also known as Serpentine Slave, meaning 'born on the road,' or called Jidao. He was naturally dull. In the past life, he was a great Dharma master, proficient in scriptures and treatises, with five hundred disciples, but he kept the Buddha's Dharma secret and refused to teach others. Therefore, he is dull and slow in this life. Because of the good roots of the past life, he was able to meet the Buddha and leave home to become a monk. Five hundred monks taught him a verse together, but he could not learn it after ninety days. In order to cure his distracted mind, the Buddha taught him the method of counting breaths. 2. Formally stating the purpose of enlightenment: 'At that time, I observed the breath, exhausting the subtle changes of arising, dwelling, changing, and ceasing in each moment. My mind suddenly opened up, and I attained great unobstructedness, and even exhausted afflictions, attained Arhatship, lived under the Buddha's seat, and was certified as having no more to learn (a saint who no longer needs to learn).' Initially, observing the wind of breath, arising and ceasing in each moment, exhausting it extremely subtly, the source of arising and ceasing cannot be found. Since the wind of breath is empty, the mind also loses its discrimination, and suddenly there is great enlightenment, and everything is unobstructed. Is this merely to cure distraction?
亦乃見息實相矣 三結酬所問。
佛問圓通。如我所證。返息循空斯為第一 返生滅息。循無生空。從息發明斯為無上 三憍梵缽提三。一敘悟因由。
憍梵缽提即從座起。頂禮佛足。而白佛言。我有口業。於過去劫。輕弄沙門。世世生生有牛呞病。如來示我一味清凈心地法門。我得滅心入三摩地 亦云笈房缽底。此云牛呞。牛凡不食亦事虛哨。此人口相如牛之哨也。大論出緣與經有異。教觀舌根嘗味入道。當得心地一味法門。了味之知從此永滅。故云滅心入三摩地 二正陳悟旨二。一敘觀行。
觀味之知非體非物。應念得超世間諸漏 觀此嘗味之根。不自體生。不他物生。各猶無生。共豈能有。緣中不得。非緣亦無。了味之知竟從何有。一根既爾。諸根亦然。由是應念得超諸漏 二敘觀益。
內脫身心。外遺世界。遠離三有如鳥出籠。離垢銷塵法眼清凈成阿羅漢。如來親印登無學道 根復故內脫。塵銷故外遺。內外既亡。孰為三有而可處耶。故云遠離。想相為塵。識情為垢。二俱遠離得無生忍。故云法眼清凈 三結答所問。
佛問圓通。如我所證。還味旋知斯為第一 旋妄根塵。歸真實相。心地法門一時開顯。此為第一 四畢陵伽婆蹉三。一敘悟因由。
畢陵伽婆蹉即從座起
【現代漢語翻譯】 亦乃見息實相矣 三結酬所問。
現代漢語譯本：佛陀也因此得以見到氣息的真實相狀了。這是第三位尊者總結並回答佛陀的提問。
佛問圓通。如我所證。返息循空斯為第一 返生滅息。循無生空。從息發明斯為無上 三憍梵缽提三。一敘悟因由。
現代漢語譯本：佛陀問什麼是圓融通達的法門。依我所證悟的，迴歸氣息，並依循空性，這是第一。迴歸生滅的氣息，依循無生的空性，從氣息中發明真理，這是無上的法門。這是第三位尊者憍梵缽提的回答，分為三部分。第一部分敘述證悟的因由。
憍梵缽提即從座起。頂禮佛足。而白佛言。我有口業。於過去劫。輕弄沙門。世世生生有牛呞病。如來示我一味清凈心地法門。我得滅心入三摩地 亦云笈房缽底。此云牛呞。牛凡不食亦事虛哨。此人口相如牛之哨也。大論出緣與經有異。教觀舌根嘗味入道。當得心地一味法門。了味之知從此永滅。故云滅心入三摩地 二正陳悟旨二。一敘觀行。
現代漢語譯本：憍梵缽提（Kauṇḍinya）立即從座位上站起，頂禮佛足，稟告佛陀說：『我有口業，在過去世中，輕慢戲弄沙門（śrāmaṇa，出家修行者），所以世世代代都有牛呞（govrata，像牛一樣反芻）的病。如來開示我一味清凈的心地法門，我因此得以滅除妄心，進入三摩地（samādhi，禪定）。』也叫做笈房缽底，這裡翻譯為牛呞，牛一般不吃東西也會空嚼。這個人的口部動作就像牛在空嚼一樣。《大論》中記載的因緣與經文有所不同。教導觀察舌根嘗味道而入道，應當證得心地一味的法門，了知味道的知覺從此永遠滅除，所以說滅心進入三摩地。這是第二部分，正式陳述證悟的旨意，分為兩部分。第一部分敘述觀行。
觀味之知非體非物。應念得超世間諸漏 觀此嘗味之根。不自體生。不他物生。各猶無生。共豈能有。緣中不得。非緣亦無。了味之知竟從何有。一根既爾。諸根亦然。由是應念得超諸漏 二敘觀益。
現代漢語譯本：觀察品嚐味道的知覺，它既不是自體，也不是他物。因此，我應念之間就超越了世間的一切煩惱。觀察這個品嚐味道的根，不是從自身產生，也不是從他物產生，各自猶如無生，共同又怎麼會有呢？在因緣中找不到它，不在因緣中也沒有它。了知味道的知覺究竟從何而來呢？一個根是這樣，其他的根也是這樣。因此，我應念之間就超越了一切煩惱。這是第二部分，敘述觀行的利益。
內脫身心。外遺世界。遠離三有如鳥出籠。離垢銷塵法眼清凈成阿羅漢。如來親印登無學道 根復故內脫。塵銷故外遺。內外既亡。孰為三有而可處耶。故云遠離。想相為塵。識情為垢。二俱遠離得無生忍。故云法眼清凈 三結答所問。
現代漢語譯本：內心脫離身心，外在遺忘世界，遠離欲有（kāmadhātu）、色有（rūpadhātu）、無色有（arūpadhātu）這三有，就像鳥兒飛出籠子一樣。遠離了污垢，消除了塵勞，法眼清凈，成就阿羅漢（arhat，斷盡煩惱的聖者）。如來親自印證我，登上了無學道（asaikṣa-mārga，不再需要學習的最高境界）。根恢復了本來的狀態，所以內心脫離了束縛；塵勞消除了，所以外在遺忘了世界。內外既然都消亡了，誰會執著於三有而安住其中呢？所以說遠離。想相是塵勞，識情是污垢，二者都遠離了，就證得了無生法忍（anutpattika-dharma-kṣānti，對諸法不生不滅的深刻理解），所以說『法眼清凈』。這是第三部分，總結並回答佛陀的提問。
佛問圓通。如我所證。還味旋知斯為第一 旋妄根塵。歸真實相。心地法門一時開顯。此為第一 四畢陵伽婆蹉三。一敘悟因由。
現代漢語譯本：佛陀問什麼是圓融通達的法門。依我所證悟的，迴歸味道，迴旋知覺，這是第一。迴旋虛妄的根塵，迴歸真實的相狀，心地法門一時開顯，這是第一。這是第四位尊者畢陵伽婆蹉（Piṇḍola-Bhāradvāja）的回答，分為三部分。第一部分敘述證悟的因由。
畢陵伽婆蹉即從座起
現代漢語譯本：畢陵伽婆蹉（Piṇḍola-Bhāradvāja）立即從座位上站起。
【English Translation】 Also, he then sees the true nature of the breath. This is the third summary answering the question.
English version: The Buddha was thus able to see the true nature of the breath. This is the third venerable one summarizing and answering the Buddha's question.
The Buddha asked about perfect penetration. According to what I have realized, returning to the breath and following emptiness is the foremost. Returning to the breath of arising and ceasing, following the emptiness of non-arising, from the breath, manifesting the truth is unsurpassed. Three Kauṇḍinya three. First, narrating the cause of enlightenment.
English version: The Buddha asked about the method of perfect penetration. According to what I have realized, returning to the breath and following emptiness is the foremost. Returning to the breath of arising and ceasing, following the emptiness of non-arising, from the breath, manifesting the truth is unsurpassed. This is the answer of the third venerable one, Kauṇḍinya, divided into three parts. The first part narrates the cause of enlightenment.
Kauṇḍinya immediately rose from his seat, prostrated at the Buddha's feet, and said to the Buddha, 'I have karmic retribution of the mouth. In past kalpas, I slighted and mocked śrāmaṇas (śrāmaṇa, a wandering ascetic). In every life, I have had the disease of bovinity (govrata, like a cow ruminating). The Tathāgata (Tathāgata, 'one who has thus gone' or 'one who has thus come', referring to the Buddha) showed me the Dharma-door of the one pure mind-ground. I was able to extinguish my mind and enter samādhi (samādhi, meditative absorption).' Also called Gífangbōdǐ. This is called 'cow-ruminating'. Cows generally chew even when they are not eating. This person's mouth movements are like a cow chewing. The cause in the Great Treatise differs from the sutra. Teaching to contemplate the tongue-root tasting to enter the path, one should attain the Dharma-door of the one mind-ground. The knowledge of taste will be forever extinguished from this point on. Therefore, it is said to extinguish the mind and enter samādhi. Two, formally stating the meaning of enlightenment two. One, narrating the practice of contemplation.
English version: Kauṇḍinya immediately rose from his seat, prostrated at the Buddha's feet, and reported to the Buddha, 'I have karmic retribution of the mouth. In past kalpas, I slighted and mocked śrāmaṇas (śrāmaṇa, a wandering ascetic). Therefore, in every life, I have had the disease of bovinity (govrata, like a cow ruminating). The Tathāgata (Tathāgata, 'one who has thus gone' or 'one who has thus come', referring to the Buddha) showed me the Dharma-door of the one pure mind-ground. I was able to extinguish my mind and enter samādhi (samādhi, meditative absorption).' It is also called Gífangbōdǐ, which is translated here as 'cow-ruminating'. Cows generally chew even when they are not eating. This person's mouth movements are like a cow chewing. The cause recorded in the Great Treatise differs from the sutra. Teaching to contemplate the tongue-root tasting to enter the path, one should attain the Dharma-door of the one mind-ground. The knowledge of taste will be forever extinguished from this point on. Therefore, it is said to extinguish the mind and enter samādhi. This is the second part, formally stating the meaning of enlightenment, divided into two parts. The first part narrates the practice of contemplation.
Observing the knowledge of taste is neither substance nor object. One should instantly transcend all the outflows of the world. Observing this root of tasting, it does not arise from itself, nor does it arise from other objects. Each is like non-arising. How can they exist together? It cannot be found in conditions. It is also not without conditions. From where does the knowledge of taste ultimately come? If one root is like this, all roots are also like this. Therefore, one should instantly transcend all outflows. Two, narrating the benefits of contemplation.
English version: Observing the knowledge of taste, it is neither substance nor object. Therefore, I instantly transcended all the outflows of the world. Observing this root of tasting, it does not arise from itself, nor does it arise from other objects. Each is like non-arising. How can they exist together? It cannot be found in conditions. It is also not without conditions. From where does the knowledge of taste ultimately come? If one root is like this, all roots are also like this. Therefore, I instantly transcended all outflows. This is the second part, narrating the benefits of contemplation.
Internally, one is liberated from body and mind. Externally, one forgets the world. One is far away from the three realms of existence like a bird escaping from a cage. Free from defilements and eliminating dust, the Dharma-eye is pure, and one becomes an arhat (arhat, a perfected being who has extinguished all afflictions). The Tathāgata personally confirms that one has ascended to the path of no-more-learning (asaikṣa-mārga, the highest state where no further learning is needed). Because the root is restored, one is internally liberated. Because the dust is eliminated, one externally forgets. Since both inside and outside are gone, who would cling to the three realms of existence and abide in them? Therefore, it is said to be far away. Thoughts and appearances are dust. Discernment and emotions are defilements. When both are far away, one attains the forbearance of non-arising (anutpattika-dharma-kṣānti, profound understanding of the non-arising and non-ceasing of all dharmas). Therefore, it is said that the Dharma-eye is pure. Three, concluding the answer to the question.
English version: Internally, one is liberated from body and mind. Externally, one forgets the world. One is far away from the three realms of existence: the desire realm (kāmadhātu), the form realm (rūpadhātu), and the formless realm (arūpadhātu), like a bird escaping from a cage. Free from defilements and eliminating dust, the Dharma-eye is pure, and one becomes an arhat (arhat, a perfected being who has extinguished all afflictions). The Tathāgata personally confirms that one has ascended to the path of no-more-learning (asaikṣa-mārga, the highest state where no further learning is needed). Because the root is restored to its original state, one is internally liberated. Because the dust is eliminated, one externally forgets the world. Since both inside and outside are gone, who would cling to the three realms of existence and abide in them? Therefore, it is said to be far away. Thoughts and appearances are dust. Discernment and emotions are defilements. When both are far away, one attains the forbearance of non-arising (anutpattika-dharma-kṣānti, profound understanding of the non-arising and non-ceasing of all dharmas). Therefore, it is said that the Dharma-eye is pure. This is the third part, summarizing and answering the Buddha's question.
The Buddha asked about perfect penetration. According to what I have realized, returning to taste and revolving knowledge is the foremost. Revolving the false roots and dust, returning to the true nature, the Dharma-door of the mind-ground is revealed at once. This is the foremost. Four Piṇḍola-Bhāradvāja three. First, narrating the cause of enlightenment.
English version: The Buddha asked about the method of perfect penetration. According to what I have realized, returning to taste and revolving knowledge is the foremost. Revolving the false roots and dust, returning to the true nature, the Dharma-door of the mind-ground is revealed at once. This is the foremost. This is the answer of the fourth venerable one, Piṇḍola-Bhāradvāja, divided into three parts. The first part narrates the cause of enlightenment.
Piṇḍola-Bhāradvāja immediately rose from his seat.
English version: Piṇḍola-Bhāradvāja immediately rose from his seat.
。頂禮佛足。而白佛言。我初發心從佛入道。數聞如來說諸世間不可樂事。乞食城中。心思法門。不覺路中毒刺傷足。舉身疼痛 畢陵伽婆蹉云余習。呼恒河神為小婢。非是故心。由過去世為婆羅門我慢余習耳。最初入道。聞佛所說世間苦空無常不凈都不可樂。因行乞食。思入此觀。忽遇苦緣。故云疼痛 二正陳悟旨二。一敘觀行。
我念有知知此深痛。雖覺覺痛。覺清凈心無痛痛覺。我又思惟。如是一身寧有雙覺 念觀也。知覺也。因痛起觀。觀我此身。有于知覺覺此深痛。然雖起觀觀覺及痛。觀清凈心。無痛無覺。此根塵念慮妄身心有真凈心無。又更觀察痛覺之念凈心之覺。即成二覺。從何而有。一身二覺應成兩佛。故知此覺皆悉虛幻。清凈心中一無所得 二明得悟。
攝念未久。身心忽空。三七日中諸漏虛盡。成阿羅漢。得親印記發明無學 有所得心一念不起。名之為攝。當爾之際。能覺所覺能觀所觀一時俱寂。無分別智即得現前證無生忍。故云身心忽空 三結答所問。
佛問圓通。如我所證。純覺遺身斯為第一 能觀所觀能痛所痛。寂無一法。故云純覺遺身 五須菩提三。一敘宿悟。
須菩提即從座起。頂禮佛足。而白佛言。我曠劫來心得無礙。自憶受生如恒河沙。初在母胎即知空
【現代漢語翻譯】 現代漢語譯本：頂禮佛足，然後稟告佛說：『我最初發心跟隨佛陀入道，多次聽聞佛陀宣說世間種種不可喜樂之事。一次在城中乞食，心中思索佛法，不覺間被路上的毒刺傷了腳，全身疼痛。』畢陵伽婆蹉（Pilindavatsa，一位阿羅漢的名字）說恒河神是小婢，並非是有意冒犯，而是過去世作為婆羅門時傲慢的習氣殘留罷了。我最初入道時，聽聞佛陀所說世間的苦、空、無常、不凈，一切都不可喜樂。因此在乞食的路上，思索著這些道理，忽然遭遇了痛苦的因緣，所以說感到疼痛。 二、正式陳述領悟的旨意，分為兩部分。第一部分是敘述觀行的過程： 『我念及有知覺，知覺到這深刻的疼痛。雖然覺知到疼痛，但覺知到清凈的心中沒有疼痛的覺受。我又思惟，像這樣的一個身體，難道會有兩種覺受嗎？』念是觀，知是覺。因為疼痛而生起觀想，觀想我的這個身體，有知覺來覺知這深刻的疼痛。然而即使生起觀想，觀想覺受和疼痛，觀想清凈的心，沒有疼痛也沒有覺受。這根塵念慮的虛妄身心是『有』，而真凈的心是『無』。我又進一步觀察，疼痛的覺念和凈心的覺知，就成了兩種覺受，這兩種覺受是從哪裡來的呢？一個身體有兩種覺受，豈不是要變成兩個佛了嗎？所以知道這覺受都是虛幻的，在清凈心中一無所得。 第二部分是闡明得到的領悟： 『收攝念頭沒有多久，身心忽然空寂。二十一天中，各種煩惱都已消盡，成就阿羅漢果位，得到佛陀親自印證，發明了無學。』有所得的心念不起，就叫做『攝』。當那個時候，能覺知的和所覺知的，能觀想的和所觀想的，一時都寂靜下來，無分別的智慧就顯現出來，證得了無生法忍，所以說身心忽然空寂。 三、總結回答佛陀的提問： 『佛陀問我什麼是圓通，依我所證悟的，純粹的覺性遺忘了身體，這是第一。』能觀的、所觀的，能痛的、所痛的，寂靜得沒有一法存在，所以說純粹的覺性遺忘了身體。 五、須菩提（Subhuti，佛陀的十大弟子之一，解空第一）的敘述，分為三部分。第一部分是敘述宿世的領悟： 須菩提立刻從座位上站起來，頂禮佛足，然後稟告佛說：『我從久遠劫以來，心就得到無礙。自己回憶起所受的生死，就像恒河沙一樣多。最初在母親的胎中，就知道空性。』
【English Translation】 English version: Bowing at the Buddha's feet, I said to the Buddha, 'When I first resolved to follow the Buddha into the path, I often heard the Buddha speak of the unpleasantness of the world. Once, while begging for food in the city, I was contemplating the Dharma, and unknowingly a poisonous thorn on the road injured my foot, causing pain throughout my body.' Pilindavatsa (Pilindavatsa, the name of an Arhat) calling the Ganges River deity a 'little maid' was not intentional, but rather a residual habit from his past life as a proud Brahmin. When I first entered the path, I heard the Buddha speak of the suffering, emptiness, impermanence, and impurity of the world, all of which are undesirable. Therefore, on the road while begging for food, I contemplated these principles, and suddenly encountered a painful circumstance, hence the feeling of pain. 2. Formally stating the essence of enlightenment, in two parts. The first part is a narration of the process of contemplation: 'I thought of having awareness, aware of this deep pain. Although aware of the pain, I am aware that in the pure mind there is no sensation of pain. I also thought, how can there be two sensations in such a body?' 'Thinking' is contemplation, 'knowing' is awareness. Because of the pain, contemplation arises, contemplating this body of mine, there is awareness to be aware of this deep pain. However, even if contemplation arises, contemplating awareness and pain, contemplating the pure mind, there is neither pain nor awareness. This illusory body and mind of root, dust, thought, and consideration is 'existence', while the true pure mind is 'non-existence'. I further observed that the thought of pain and the awareness of the pure mind become two kinds of awareness. Where do these two kinds of awareness come from? If there are two kinds of awareness in one body, wouldn't it become two Buddhas? Therefore, I know that these awarenesses are all illusory, and nothing can be obtained in the pure mind. The second part is to clarify the enlightenment gained: 'Not long after gathering my thoughts, my body and mind suddenly became empty. Within twenty-one days, all kinds of afflictions were exhausted, and I attained the state of Arhat, receiving the Buddha's personal confirmation, and developing the state of no-more-learning.' The thought of having something to gain does not arise, which is called 'gathering'. At that time, the able-to-be-aware and the aware-of, the able-to-contemplate and the contemplated, are all silent at once, and non-discriminating wisdom manifests, attaining the forbearance of non-origination, hence the saying that the body and mind suddenly become empty. 3. Concluding the answer to the Buddha's question: 'The Buddha asked me what is perfect penetration. According to what I have realized, the pure awareness forgetting the body is the first.' The able-to-contemplate, the contemplated, the able-to-pain, the pained, are all silent without a single Dharma existing, hence the saying that pure awareness forgets the body. 5. Subhuti's (Subhuti, one of the Buddha's ten great disciples, foremost in understanding emptiness) narration, divided into three parts. The first part is a narration of past-life enlightenment: Subhuti immediately rose from his seat, bowed at the Buddha's feet, and then reported to the Buddha, 'My mind has been unhindered since countless eons. I recall the births and deaths I have undergone, as numerous as the sands of the Ganges River. From the very beginning in my mother's womb, I knew emptiness.'
寂 須菩提云空生。亦善現等。以生時現空心達于空常修空行。故以為名。既云曠劫如恒河沙。便知空寂。豈止今日。方始證得 二明悟旨二。一悟但空。
如是乃至十方成空。亦令眾生證得空性 以修空觀了心空寂。一切依正自他染凈乃至十方由心變者。悉皆成空。自行既爾。亦令他人證得空性。此一向空未能具法。故云但空 二悟中空。
蒙如來發性覺真空空性圓明。得阿羅漢。頓入如來寶明空海。同佛知見。印成無學。解脫性空我為無上 性覺真空即中道理。以空是如來藏。故滿足周遍具一切法。光明遍照法界性故。如摩尼寶隨意出生。如大溟渤深廣含攝。平等性智達解照了境智一如。名佛知見。雖證於空不為空縛。故云解脫 三結答斯問。
佛問圓通。如我所證。諸相入非。非所非盡。旋法歸無。斯為第一 初以單空。空于諸相。故云入非。次以重空。空于空相。故云非盡。無亦空也。已上五人依根證入畢 三湛識循源證六。一舍利弗三。一敘宿悟。
舍利弗即從座起。頂禮佛足。而白佛言。我曠劫來心見清凈。如是受生如恒河沙。世出世間種種變化。一見則通獲無障礙 舍利弗云鹙子。亦云身子。心見清凈。謂眼識發智。見世出世間一切諸法。無不通達根本元由。斯則得世俗智分
【現代漢語翻譯】 現代漢語譯本： 寂，須菩提（Subhuti，意為善現、空生）也叫空生，也叫善現等。因為出生時就顯現空心，通達空性，常常修習空行，所以用這些名字。既然說曠劫以來像恒河沙一樣多，就知道空寂的道理，難道只是今天才開始證得嗎？ 二、闡明領悟的宗旨，分為兩部分。一、領悟到只是空。 像這樣乃至十方都變成空，也讓眾生證得空性。因為修習空觀，了悟到心是空寂的，一切依報正報、自體他體、染污清凈乃至十方世界，都是由心變現出來的，全部都變成空。自己修行既然如此，也讓其他人證得空性。這種只執著于空，不能具備一切法，所以說是『但空』。 二、領悟到中空。 蒙受如來啓發自性覺悟的真空，空性圓滿光明，證得阿羅漢果位，立刻進入如來寶明空海，與佛的知見相同，印證成為無學果位，解脫了性空，我認為這是無上的境界。性覺真空就是中道的道理。因為空就是如來藏，所以能滿足周遍，具足一切法。光明遍照法界自性。像摩尼寶珠一樣，隨意出生一切事物，像大海一樣深廣，含藏一切事物。平等性智通達瞭解，照見境智一如，名為佛的知見。雖然證悟了空性，卻不被空性束縛，所以說是解脫。 三、總結回答佛的問題。 佛問什麼是圓通，按照我所證悟的，諸相進入非相，非相也空盡，迴旋法歸於無，這才是第一。最初用單空，空掉諸相，所以說『入非』。其次用重空，空掉空相，所以說『非盡』。無也空掉了。以上五個人依靠根塵證入完畢。 三、湛識循源證六根，分為六部分。一、舍利弗分為三部分。一、敘述過去的領悟。 舍利弗立刻從座位上站起來，頂禮佛足，然後對佛說：我曠劫以來，心見清凈，像這樣受生的次數像恒河沙一樣多，對於世間和出世間種種變化，一見就通達，獲得無障礙。舍利弗，意為鹙子，也叫身子。心見清凈，是指眼識發智，見到世間和出世間一切諸法，沒有不通達根本原因的，這就是得到了世俗智的一部分。
【English Translation】 English version: Shunyata (Sanskrit: śūnyatā), Subhuti (meaning 'Good Existence', 'Empty Birth', etc.), also known as Kongsheng and Shanxian, etc., is so named because at the time of his birth, he manifested an empty mind, understood emptiness, and constantly practiced emptiness. Since it is said that he has been through countless kalpas like the sands of the Ganges, one knows the principle of emptiness and tranquility. Is it only today that he has begun to attain it? 2. Explaining the purpose of enlightenment, in two parts. 1. Realizing only emptiness. Like this, even the ten directions become empty, also enabling sentient beings to attain emptiness. Because of practicing the contemplation of emptiness, realizing that the mind is empty and tranquil, all dependent and direct retributions, self and others, defilement and purity, and even the ten directions, which are transformed by the mind, all become empty. Since one's own practice is like this, it also enables others to attain emptiness. This attachment to emptiness alone cannot possess all dharmas, so it is called 'mere emptiness'. 2. Realizing the emptiness of the middle way. Receiving the Tathagata's enlightenment of the self-nature's awakened true emptiness, the emptiness is perfectly bright, attaining the Arhat fruit, immediately entering the Tathagata's Treasure Bright Empty Ocean, having the same knowledge and vision as the Buddha, confirming and becoming a state of no more learning, liberated from the emptiness of nature, I consider this to be the supreme state. The true emptiness of self-nature's awakening is the principle of the Middle Way. Because emptiness is the Tathagatagarbha (Tathagata's Womb), it can satisfy and pervade, possessing all dharmas. The light illuminates the Dharma Realm's self-nature. Like a Mani jewel, it freely gives birth to all things, like a vast ocean, it is deep and wide, containing all things. The wisdom of equality and nature understands and illuminates, seeing the realm and wisdom as one, called the Buddha's knowledge and vision. Although one has realized emptiness, one is not bound by emptiness, so it is called liberation. 3. Concluding the answer to the Buddha's question. The Buddha asked what is perfect penetration, according to what I have realized, all forms enter non-form, non-form is also emptied, revolving the Dharma returns to non-being, this is the first. Initially using single emptiness, emptying all forms, so it is said 'entering non-form'. Secondly, using double emptiness, emptying the form of emptiness, so it is said 'emptying completely'. Non-being is also emptied. The above five people have completed their entry based on the root dust. 3. The pure consciousness follows the source to verify the six roots, divided into six parts. 1. Shariputra (Sariputta) is divided into three parts. 1. Narrating past enlightenment. Shariputra immediately rose from his seat, prostrated at the Buddha's feet, and then said to the Buddha: Since countless kalpas ago, my mind has seen purity, like this the number of times I have been born is like the sands of the Ganges, for all the changes in the world and beyond the world, I understand them as soon as I see them, obtaining no obstacles. Shariputra, meaning 'Sarika's son', also called 'Body Son'. The purity of mind seeing, refers to the eye consciousness developing wisdom, seeing all dharmas in the world and beyond the world, there is nothing that does not understand the fundamental cause, this is obtaining a portion of worldly wisdom.
別諸法。名為法眼 二明今悟二。一獲慧眼。
我于路中。逢迦葉波兄弟相逐宣說因緣。悟心無際 迦葉兄弟即三迦葉也。宣說因緣即三諦法。因說生解悟真空理得初果證。即慧眼也。余處即說遇馬勝者。或同時所遇。非獨一人。經互舉耳。既聞因緣因緣即空。即獲慧眼見真諦理 二獲佛眼。
從佛出家。見覺明圓得大無畏。成阿羅漢。為佛長子。從佛口生。從法化生 見覺明圓。即真覺妙明圓滿成就。從眼識顯。斯由如來開示妙法令我獲證。故云從口從法 三結答問。
佛問圓通。如我所證。心見發光。光極知見。斯為第一 從於眼識發顯智光。智光極處即佛知見。即三智五眼一時具足。故名為極 二普賢菩薩三。一事佛發行。
普賢菩薩即從座起。頂禮佛足。而白佛言。我已曾與恒沙如來為法王子。十方如來。教其弟子菩薩根者修普賢行。從我立名 行彌法界曰普。位鄰極聖曰賢。河沙佛所為法王子。諸佛弟子發我行者皆名普賢 二行成起用二。一指體略標。
世尊。我用心聞分別眾生所有知見 心聞即耳識發明也。從於耳識得真圓通。入法界理。生滅識滅寂滅現前。境智相冥一體無二。還於心聞起用。分別眾生知見。可發明者即現其身 二約機廣釋。
若於他方恒沙界外
【現代漢語翻譯】 現代漢語譯本： 其他各種法，名為法眼（Dharmacakṣus，能見諸法實相的智慧之眼）。 二、闡明今日之悟。一、獲得慧眼（Prajñacakṣus，能見空性的智慧之眼）。
我在路上，遇到迦葉波（Kaśyapa，古印度著名苦行僧，后皈依佛教）兄弟互相追隨宣說因緣（hetupratyaya，事物產生的原因和條件）。領悟到心識的無邊無際。迦葉兄弟即三迦葉（Uruvilvā-Kāśyapa, Nadī-Kāśyapa, Gayā-Kāśyapa）也。宣說因緣即三諦法（tri-satya，空、假、中三諦）。因宣說而生理解悟真空之理，得到初果（Srotaāpanna，須陀洹果）的證悟，即慧眼也。其他地方說遇到馬勝者（Aśvajit，佛教五比丘之一）。或者同時所遇，並非只有一人，經典互相舉例而已。既然聽聞因緣，因緣即是空，就獲得慧眼，見到真諦之理。二、獲得佛眼（Buddha-cakṣus，佛所具有的能洞察一切的智慧之眼）。
跟隨佛陀出家，見到覺悟光明圓滿，得到大無畏（mahābhaya，無所畏懼的境界），成就阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者），成為佛陀的長子，從佛口生，從法化生。見到覺悟光明圓滿，即是真覺妙明圓滿成就，從眼識顯現。這都是由於如來開示妙法，使我獲得證悟，所以說是從口從法。三、總結回答提問。
佛陀問圓通（圓融通達），依我所證悟，心見（Citta-darśana，心的覺察）發光，光明達到極處就是知見（Jñāna-darśana，智慧的觀察）。這就是第一。從眼識發顯智慧之光，智慧之光達到極處就是佛的知見，即三智（tri-jñāna，一切智、道種智、一切種智）五眼（pañca-cakṣus，肉眼、天眼、慧眼、法眼、佛眼）一時具足，所以名為極。二、普賢菩薩（Samantabhadra，象徵菩薩的行愿）三部分。一、以事奉佛而發起修行。
普賢菩薩即從座位上站起，頂禮佛足，稟告佛說：我曾經與恒河沙數（gaṅgā-nadī-bālukā，形容數量極多）的如來（Tathāgata，佛的稱號之一）作為法王子（Dharma-kumāra，繼承佛法的人）。十方如來，教導他們的弟子中具有菩薩根性的人修習普賢行，從我這裡立名。行瀰漫法界稱為普，果位鄰近極聖稱為賢。在如恒河沙數般的佛所作為法王子，諸佛弟子發起我的行愿的人都名為普賢。二、修行成就而起作用兩部分。一、指明本體，簡略標示。
世尊，我用心聞（Citta-śrotra，心的聽聞）分辨眾生所有的知見。心聞即耳識發明也。從耳識得到真圓通，進入法界之理。生滅識滅，寂滅現前，境智相冥，一體無二。還在心聞上起作用，分辨眾生的知見，可以啓發的人就顯現其身。二、依據根機廣泛解釋。
若在其他方恒河沙數世界之外
【English Translation】 English version: Other various dharmas are called Dharma-cakṣus (the wisdom eye that sees the true nature of all dharmas). 2. Explaining the enlightenment of today. 1. Obtaining Prajñacakṣus (the wisdom eye that sees emptiness).
On the road, I encountered the Kāśyapa (a famous ascetic in ancient India who later converted to Buddhism) brothers following each other, proclaiming the hetupratyaya (the causes and conditions for the arising of things). I realized the boundlessness of the mind. The Kāśyapa brothers are the three Kāśyapas (Uruvilvā-Kāśyapa, Nadī-Kāśyapa, Gayā-Kāśyapa). Proclaiming the hetupratyaya is the tri-satya (the three truths of emptiness, provisional existence, and the middle way). Through proclamation, understanding arises, realizing the principle of true emptiness, and attaining the first fruit (Srotaāpanna), which is Prajñacakṣus. Elsewhere, it is said that I encountered Aśvajit (one of the five original Buddhist monks). Or perhaps it was encountered at the same time, not just one person; the scriptures are merely giving examples. Since hearing about hetupratyaya, and realizing that hetupratyaya is emptiness, one obtains Prajñacakṣus and sees the truth. 2. Obtaining Buddha-cakṣus (the wisdom eye possessed by the Buddha that can perceive everything).
Leaving home to follow the Buddha, seeing the perfect and complete enlightenment, obtaining great fearlessness (mahābhaya), becoming an Arhat (a saint who has extinguished all afflictions and attained liberation), becoming the Buddha's eldest son, born from the Buddha's mouth, born from the Dharma. Seeing the perfect and complete enlightenment means that true enlightenment and wonderful brightness are perfectly and completely achieved, manifested from the eye consciousness. This is all due to the Tathāgata's (one of the titles of the Buddha) exposition of the wonderful Dharma, enabling me to attain realization, hence it is said to be from the mouth and from the Dharma. 3. Concluding the answer to the question.
The Buddha asked about perfect penetration (round and thorough understanding), according to my realization, Citta-darśana (the mind's awareness) emits light, and the extreme of light is Jñāna-darśana (the observation of wisdom). This is the first. From the eye consciousness, the light of wisdom is emitted, and the extreme of the light of wisdom is the Buddha's knowledge and vision, that is, the tri-jñāna (the three wisdoms: wisdom of all things, wisdom of the path, and wisdom of all kinds) and pañca-cakṣus (the five eyes: physical eye, heavenly eye, wisdom eye, Dharma eye, and Buddha eye) are all complete at once, hence it is called the extreme. 2. Samantabhadra Bodhisattva (symbolizing the vows and practices of a Bodhisattva) in three parts. 1. Initiating practice by serving the Buddha.
Samantabhadra Bodhisattva immediately rose from his seat, prostrated at the Buddha's feet, and reported to the Buddha: 'I have been a Dharma-kumāra (one who inherits the Dharma) with as many Tathāgatas as there are sands in the Ganges (gaṅgā-nadī-bālukā, describing an extremely large number). The Tathāgatas of the ten directions teach their disciples who have Bodhisattva roots to cultivate the Samantabhadra practices, named after me. The practice that pervades the Dharma realm is called 'Pu' (universal), and the position close to the ultimate sage is called 'Hsien' (virtuous). Acting as a Dharma prince in Buddhas as numerous as the sands of the Ganges, disciples of all Buddhas who initiate my vows and practices are named Samantabhadra.' 2. Two parts of accomplishing practice and putting it into use. 1. Pointing out the essence and briefly indicating.
World Honored One, I use Citta-śrotra (the mind's hearing) to distinguish the knowledge and views of all beings. Citta-śrotra is the manifestation of ear consciousness. From ear consciousness, one obtains true perfect penetration and enters the principle of the Dharma realm. The consciousness of arising and ceasing ceases, stillness appears, the realm and wisdom merge, and are one and not two. Still using Citta-śrotra to function, distinguishing the knowledge and views of beings, and manifesting the body to those who can be enlightened. 2. Explaining extensively according to the capacity of beings.
If it is beyond other worlds as numerous as the sands of the Ganges
。有一眾生心中發明普賢行者。我于爾時。乘六牙象。分身百千皆至其處。縱彼障深未得見我。我與其人。暗中摩頂。擁護安慰令其成就 既以心聞。合法界體。境智無二。故法界中所有眾生心中發明普賢行者。無不了知。無不起應。冥顯二機皆獲其益 三結答所問。
佛問圓通。我說本因。心聞發明分別自在。斯為第一如文 三孫陀罹難陀三。一敘承尊教。
孫陀罹難陀即從座起。頂禮佛足。而白佛言。我初出家從佛入道。雖具戒律。於三摩地心常散動未獲無漏。世尊教我及俱絺羅觀鼻端白 孫陀罹難陀此云艷喜。兼妻得名。是佛親弟。前作數息。即約根說。今約觀識。緣鼻端白以駐其心。令不散動 二依教修觀二。一明觀行。
我初諦觀。經三七日。見鼻中氣。出入如煙。身心內明圓洞世界遍成虛凈猶如琉璃。煙相漸銷。鼻息成白 初觀白相。經三七日後見息氣猶如煙相。此觀成時。身心內發。若身若器一時空凈內外映徹猶如琉璃。此則因觀生滅息相。觀心融明將發空慧遂洞身界。猶在方便未能忘緣。故見其煙變成白相 二明悟益。
心開漏盡。諸出入息化為光明。照十方界。得阿羅漢。世尊記我當得菩提 無生空慧既已現前。諸息不生純是智慧。慧光明照一切皆如。世界眾生無非圓妙
【現代漢語翻譯】 現代漢語譯本： 若有一個眾生心中發起修持普賢行愿，我那時就會乘坐六牙白象，分出成百上千的分身，都到那眾生所在之處。即使那眾生的業障深重，未能見到我，我也會在那暗中摩頂，擁護安慰他，使他最終成就。既然能用心來聽聞，與法界的本體相合，能觀的智慧與所觀的境界沒有差別，所以在法界中所有眾生心中發起修持普賢行愿的人，我沒有不能知曉的，沒有不能感應的，無論明處還是暗處的機緣，都能獲得利益。這是第三部分，總結回答了所提出的問題。
佛陀詢問圓通法門，我說的是根本因地。用心聽聞而發明，分別自在，這才是第一。如經文所說。
三、孫陀罹難陀（Sundarananda，意為艷喜） 1. 敘述秉承佛的教誨。
孫陀罹難陀即刻從座位上站起，頂禮佛足，稟告佛說：『我最初出家跟隨佛陀入道，雖然具足戒律，但在修習三摩地時，心常常散亂，未能證得無漏。世尊您教我和俱絺羅（Kulira）觀察鼻端白色。』孫陀罹難陀，翻譯為艷喜，因其妻而得名。他是佛陀的親弟弟。之前所作的數息觀，是就根來說的。現在是就觀識來說的，以鼻端白色為所緣，來駐留他的心，使它不散亂。 2. 依教修觀 1. 說明觀行。
我最初仔細觀察，經過三個七天，看見鼻中的氣息，出入如同煙霧。身心內部明亮，圓滿通透，世界變得空虛清凈，猶如琉璃。煙霧的形象漸漸消散，鼻息變成白色。』最初觀察白色的形象，經過三個七天之後，看見氣息如同煙霧的形象。當這個觀想成就時，身心內部發起光明，無論是身體還是器世間，一時都變得空凈，內外映徹，猶如琉璃。這便是因為觀察生滅的息相，觀想的心融化明亮，將要發起空慧，於是通達身界。仍然停留在方便的階段，未能忘卻所緣，所以看見那煙霧變成白色。 2. 說明悟境的利益。
心開悟，漏盡煩惱，所有的出入息都化為光明，照耀十方世界，證得阿羅漢果。世尊您授記我將來能夠證得菩提。』無生空慧既然已經現前，所有的氣息不再產生，純粹是智慧。智慧的光明照耀一切，一切都如如不動，世界和眾生無不是圓滿微妙。
【English Translation】 English version: If a sentient being initiates the practice of Samantabhadra's conduct in their mind, I will then ride a six-tusked white elephant and manifest hundreds of thousands of emanations, all arriving at the place where that sentient being is. Even if that sentient being's karmic obstacles are deep and they are unable to see me, I will secretly touch the crown of their head, protecting and comforting them, enabling them to ultimately achieve accomplishment. Since one can listen with the mind, uniting with the essence of the Dharmadhatu (realm of phenomena), the wisdom of the observer and the observed realm are without difference. Therefore, among all sentient beings in the Dharmadhatu who initiate the practice of Samantabhadra's conduct in their minds, there is none that I cannot know, none that I cannot respond to. Whether the opportunity is apparent or hidden, all will receive benefit. This is the third part, summarizing the answers to the questions asked.
The Buddha asked about perfect penetration, and I spoke of the fundamental causal ground. To awaken and manifest through hearing with the mind, with unobstructed discrimination, this is the foremost. As the text says.
- Sundarananda (meaning 'Beautiful Delight')
- Narrating the acceptance of the Buddha's teachings.
Sundarananda immediately rose from his seat, prostrated at the Buddha's feet, and reported to the Buddha, 'I initially left home and followed the Buddha into the path. Although I fully observed the precepts, my mind was often scattered when practicing Samadhi, and I had not yet attained the state of non-outflow. The World-Honored One taught me and Kulira (Kulira) to observe the white at the tip of the nose.' Sundarananda, translated as 'Beautiful Delight,' is named after his wife. He is the Buddha's own brother. The previous practice of counting breaths was based on the root. Now it is based on observing consciousness, using the white at the tip of the nose as the object of focus to hold his mind, preventing it from scattering. 2. Practicing contemplation according to the teachings 1. Explaining the practice of contemplation.
I initially observed carefully, and after three weeks, I saw the breath in my nose, going in and out like smoke. My body and mind were internally bright, perfectly clear, and the world became empty and pure, like crystal. The appearance of smoke gradually dissipated, and the breath became white.' Initially observing the white appearance, after three weeks, he saw the breath like smoke. When this contemplation is accomplished, light arises from within the body and mind. Whether it is the body or the world, all at once becomes empty and pure, inside and out reflecting each other like crystal. This is because by observing the arising and ceasing of the breath, the contemplating mind melts and becomes bright, about to give rise to the wisdom of emptiness, thus penetrating the realm of the body. Still remaining in the stage of skillful means, unable to forget the object of focus, therefore he saw the smoke turn into white. 2. Explaining the benefits of enlightenment.
My mind opened, outflows ceased, and all the incoming and outgoing breaths transformed into light, illuminating the ten directions. I attained Arhatship. The World-Honored One predicted that I would attain Bodhi in the future.' Since the wisdom of non-arising emptiness has already manifested, all breaths no longer arise, purely wisdom. The light of wisdom illuminates everything, everything is as it is, the world and sentient beings are all perfectly wonderful.
。由斯漏盡當得菩提 三結答所問。
佛問圓通。我以銷息。息久發明。明圓滅漏。斯為第一 如文 四富樓那三。一敘宿辯二。一具談權實。
富樓那彌多羅尼子即從座起。頂禮佛足。而白佛言。我曠劫來辯才無礙。宣說苦空。深達實相 富樓那云滿。彌多羅云慈。尼女聲。得四辯才。曠劫便有。非獨今日。苦空實相即權實法也。內秘外現成就眾生。累劫如是 二備演法門。
如是乃至恒沙如來秘密法門。我于眾中微妙開示得無所畏 非今一佛所說法門。河沙佛所聞秘密法。我皆為眾宣說無畏。言微妙者。巧以言辭譬喻方便隨順機感也 二明現證。
世尊知我有大辯才。以音聲輪教我發揚。我于佛前助佛轉輪。因師子吼。成阿羅漢。世尊印我說法無上 如來知我有辯才智。遂教我以口輪說法。此則示令不以生滅心行說實相法。故能隨說法凈即智慧凈。隨智慧凈即其心凈也。師子吼者無畏說也 三結酬問。
佛問圓通。我以法音降伏魔怨銷滅諸漏。斯為第一 內以禪定智慧伏斷愛見。外以神通說法降制魔外。則涅槃城存三寶不絕也 五優波離三。一遇佛受教。
優波離即從座起。頂禮佛足。而白佛言。我親隨佛逾城出家。親觀如來六年勤苦。親見如來降伏諸魔制諸外道解脫世間
【現代漢語翻譯】 由這種方式漏盡煩惱，應當證得菩提（Bodhi，覺悟）。這是對『三結』（Samyojana，三種束縛）所提問題的回答。
佛陀問什麼是圓滿通達。我以止息妄念為方法。止息妄念久了，光明自然顯發。光明圓滿，煩惱滅盡。這便是第一。（如經文所示）
富樓那·彌多羅尼子（Purna Maitrayani-putra，圓滿慈子）即從座位上站起，頂禮佛足，稟告佛說：『我從曠劫以來，辯才無礙，宣說苦空之理，深刻通達實相（Reality）。』富樓那（Purna）意為『滿』，彌多羅（Maitra）意為『慈』，尼（ni）是女聲。他得四種辯才，從曠劫便有，並非只是今日。苦空實相（Dukkha-sunyata-vastu-lakshana）即是權巧方便之法與真實之法。內在秘密修持，外在顯現教化，成就眾生，累劫都是如此。
像這樣乃至恒河沙數如來的秘密法門，我在大眾之中微妙地開示，毫無畏懼。』並非只是現在一佛所說的法門，而是像恒河沙數佛所說的秘密法，我都為大眾宣說，毫無畏懼。說『微妙』，是指巧妙地運用言辭、譬喻、方便，隨順眾生的根機和感應。
世尊知道我具有大辯才，用音聲之輪教我發揚。我在佛前幫助佛陀轉法輪（Dharmacakra，佛法之輪），發出獅子吼（Simhanada，無畏的宣說），成就阿羅漢（Arhat，斷盡煩惱的聖者）。世尊印證我說法無上。
如來知道我具有辯才智慧，於是教我用口輪說法。這便是指示不要用生滅心去宣說實相之法。所以能夠隨著說法的清凈而智慧清凈，隨著智慧清凈而心清凈。獅子吼（Simhanada）就是無畏的宣說。
佛陀問什麼是圓滿通達。我以法音降伏魔怨，消滅各種煩惱，這便是第一。內在以禪定智慧降伏斷除愛見，外在以神通說法降伏制服魔外，那麼涅槃（Nirvana，寂滅）之城得以儲存，三寶（Triratna，佛法僧）不會斷絕。
優波離（Upali，持律第一）即從座位上站起，頂禮佛足，稟告佛說：『我親自跟隨佛陀逾越城墻出家，親眼看到如來六年苦行，親眼見到如來降伏各種魔障，制服各種外道，解脫世間。
【English Translation】 By this means, the exhaustion of outflows leads to the attainment of Bodhi (Enlightenment). This is the answer to the question about the 'Three Bonds' (Samyojana).
The Buddha asked about perfect penetration. I use the cessation of thoughts as the method. After a long time of cessation, the light naturally manifests. When the light is perfect, outflows are extinguished. This is the foremost. (As stated in the text)
Purna Maitrayani-putra (Fullness, Son of Kindness) then rose from his seat, prostrated at the Buddha's feet, and said to the Buddha, 'From countless kalpas (aeons) I have had unobstructed eloquence, proclaiming the suffering and emptiness, deeply understanding the true nature (Reality).' Purna means 'full', Maitra means 'kindness', and ni is a feminine suffix. He obtained the four kinds of eloquence, which he has had from countless kalpas, not just today. Suffering, emptiness, and true nature (Dukkha-sunyata-vastu-lakshana) are the expedient and the true teachings. Inwardly practicing in secret, outwardly manifesting teachings, accomplishing sentient beings, it has been like this for countless kalpas.
'Like this, even to the secret Dharma doors of countless Buddhas like the sands of the Ganges, I subtly reveal them in the assembly without fear.' It is not just the Dharma doors spoken by one Buddha now, but the secret Dharmas heard from Buddhas as numerous as the sands of the Ganges, all of which I proclaim to the assembly without fear. Saying 'subtle' means skillfully using words, metaphors, and expedient means to accord with the faculties and responses of sentient beings.
The World Honored One knows that I have great eloquence, and teaches me to propagate with the wheel of sound. I assist the Buddha in turning the Dharma wheel (Dharmacakra) before the Buddha, uttering a lion's roar (Simhanada), and becoming an Arhat (Worthy One). The World Honored One confirms that my Dharma teaching is unsurpassed.
The Tathagata (Thus Come One) knows that I have eloquence and wisdom, so he teaches me to speak the Dharma with the wheel of the mouth. This is to show that one should not use the mind of birth and death to proclaim the Dharma of true nature. Therefore, one can purify wisdom as one purifies the Dharma speaking, and purify the mind as one purifies wisdom. Lion's roar (Simhanada) is fearless proclamation.
The Buddha asked about perfect penetration. I use the sound of Dharma to subdue demonic grievances and extinguish all outflows, this is the foremost. Inwardly, I subdue and cut off love and views with samadhi (meditative absorption) and wisdom; outwardly, I subdue and control demonic outsiders with supernatural powers and Dharma speaking. Then the city of Nirvana (Extinction) can be preserved, and the Three Jewels (Triratna) will not be cut off.
Upali (Foremost in Discipline) then rose from his seat, prostrated at the Buddha's feet, and said to the Buddha, 'I personally followed the Buddha over the city walls to leave home, personally saw the Tathagata's six years of ascetic practice, and personally saw the Tathagata subdue all demons, control all external paths, and liberate the world.'
貪慾諸漏。承佛教戒 優波離云近執。即如來為太子時親近執事之臣也。在家執事。出家亦爾。遂見修行降魔制外斷惑成道也。故承如來教以持戒。律中度諸釋種先度波離者。蓋以初雖隨佛後方得度 二因戒獲證。
如是乃至三千威儀八萬微細性業遮業。悉皆清凈。身心寂滅成阿羅漢。我是如來眾中綱紀。親印我心。持戒修身眾推為上 有威可畏。有儀可像。二百五十各有四儀。復對三聚。故成三千。復以三千。配身口七支四分煩惱。轉成八萬四千。今舉大數耳。殺盜淫妄性元是罪。不待制止。犯即成業。故云性業。余即因過始制。制前犯即無罪。故云遮業。由持戒故不犯諸塵。塵既不生。身亦無得。故身寂滅。我身不有我心何依。根塵既亡心無所有。故亦寂滅。如是諸法一時清凈。唯一寶覺。本來無染。真持戒耳。由是獲證。言綱紀者結要之處。以能決斷重輕開遮持犯。制眾行事。令人法高尚為后軌也 三結酬所問。
佛問圓通。我以執身身得自在。次第執心心得通達。然後身心一切通利。斯為第一 持戒修身。禁防塵染。觀身實相塵自不生。能分別心依何所有。是故身心通達自在 六目犍連三。一遇緣聞教。
大目犍連即從座起。頂禮佛足。而白佛言。我初于路乞食。逢遇優樓頻螺伽耶那提三
【現代漢語翻譯】 現代漢語譯本 貪慾等各種煩惱的泄漏。接受佛教的戒律。優波離（Upali，佛陀十大弟子之一，持戒第一）說，他曾是佛陀做太子時的貼身侍從。無論在家還是出家，他都侍奉佛陀。因此，他親眼見證了佛陀修行、降伏魔障、制服外道、斷除迷惑、最終成就佛道的全過程。所以，他秉承如來的教誨來持守戒律。律藏中記載，佛陀在度化釋迦族人時，首先度化了優波離，這是因為優波離雖然最初跟隨佛陀，但後來才得以被度化。這是他因持戒而獲得證悟的第二個原因。 像這樣，乃至三千種威儀和八萬四千種微細的性業（根本罪業）和遮業（防止犯戒的戒條），都能全部清凈。身心寂滅，最終成就阿羅漢果位。我是如來僧團中的綱紀，佛陀親自印證我的心。持戒修行方面，大家都推舉我為第一。我具有威嚴令人敬畏，我的儀態可以作為榜樣。二百五十條戒律，每一條都有四種威儀，再對應三聚（攝律儀戒、攝善法戒、饒益有情戒），所以形成了三千種威儀。再用這三千種威儀，對應身口七支和四種煩惱，就轉化成了八萬四千種。這裡只是舉一個大概的數字。殺盜淫妄這四種性業，原本就是罪惡，不需要等待禁止，一旦觸犯就構成罪業，所以稱為性業。其餘的戒條都是因為有了過失才制定，在制定之前觸犯就沒有罪，所以稱為遮業。由於持守戒律的緣故，就不會觸犯各種塵境。塵境既然不產生，身體也就無所得。所以身體寂滅。我的身體都不存在了，我的心又依靠什麼呢？根和塵都消亡了，心也就一無所有。所以心也寂滅。像這樣，一切諸法一時清凈，只剩下唯一的寶覺，本來就沒有污染，這才是真正的持戒。因此我獲得了證悟。所謂綱紀，就是關鍵之處，因為能夠決斷戒律的輕重、開遮持犯，制定僧團的行事，使僧團的法度高尚，成為後世的典範。這是第三點，總結並酬答佛陀的提問。 佛陀問我如何證得圓通，我以執持身體，使身體得到自在；然後次第執持心念，使心念得到通達；然後身心一切通利。我認為這是第一的方法。持戒修行，就是爲了禁防塵染。觀察身體的真實相狀，塵染自然不會產生。能夠分別的心，又依靠什麼而存在呢？所以身心通達自在。 大目犍連（Mahamaudgalyayana，佛陀十大弟子之一，神通第一）從座位上站起來，頂禮佛足，然後對佛說：我最初在路上乞食時，遇到了優樓頻螺（Uruvilva）、伽耶（Gaya）、那提（Nadi）這三位……
【English Translation】 English version The various outflows of greed and desire. Receiving the Buddhist precepts. Upali (one of the ten great disciples of the Buddha, foremost in upholding the precepts) said that he was a close attendant when the Buddha was a prince. Whether at home or ordained, he served the Buddha. Therefore, he personally witnessed the Buddha's practice, subduing demons, overcoming external paths, cutting off delusions, and ultimately attaining Buddhahood. Therefore, he upheld the precepts according to the Buddha's teachings. The Vinaya records that when the Buddha was converting the Shakya clan, he first converted Upali, because although Upali initially followed the Buddha, he was later converted. This is the second reason he attained enlightenment through upholding the precepts. Like this, even the three thousand kinds of deportment and the eighty-four thousand subtle root offenses (inherent sins) and prohibitive offenses (precepts to prevent offenses) can all be purified. Body and mind become tranquil, and ultimately one attains the state of Arhat. I am the chief disciplinarian in the Buddha's Sangha, and the Buddha personally affirmed my mind. In terms of upholding the precepts and cultivating oneself, everyone recommends me as the first. I have the dignity to be feared, and my demeanor can be taken as an example. The two hundred and fifty precepts each have four kinds of deportment, and correspond to the three aggregates (the precepts of restraining the Vinaya, the precepts of gathering good dharmas, and the precepts of benefiting sentient beings), thus forming three thousand kinds of deportment. Furthermore, these three thousand kinds of deportment correspond to the seven limbs of body and speech and the four kinds of afflictions, which are transformed into eighty-four thousand kinds. This is just a rough number. Killing, stealing, sexual misconduct, and lying are inherently sinful, and do not need to wait for prohibition; once committed, they constitute karma, so they are called root offenses. The remaining precepts are formulated because of faults, and there is no sin in committing them before they are formulated, so they are called prohibitive offenses. Because of upholding the precepts, one will not touch various dust realms. Since dust realms do not arise, the body has nothing to gain. Therefore, the body is tranquil. If my body does not exist, what does my mind rely on? Since the roots and dusts have disappeared, the mind has nothing. Therefore, the mind is also tranquil. Like this, all dharmas are purified at once, leaving only the unique treasure of awareness, which is originally unpolluted. This is true upholding of the precepts. Therefore, I attained enlightenment. The so-called chief disciplinarian is the key point, because one can decide the weight of the precepts, open or close them, uphold or violate them, and formulate the Sangha's affairs, so that the Sangha's Dharma is noble and becomes a model for future generations. This is the third point, summarizing and answering the Buddha's question. The Buddha asked me how I attained perfect penetration. I used the method of holding onto the body, so that the body became free; then I gradually held onto the mind, so that the mind became penetrating; then the body and mind were all unobstructed. I think this is the first method. Upholding the precepts and cultivating oneself is to prevent dust and defilement. Observing the true nature of the body, dust and defilement will naturally not arise. What does the discriminating mind rely on to exist? Therefore, the body and mind are unobstructed and free. Mahamaudgalyayana (one of the ten great disciples of the Buddha, foremost in supernatural powers) rose from his seat, prostrated at the Buddha's feet, and said to the Buddha: When I first begged for food on the road, I encountered Uruvilva, Gaya, and Nadi, these three...
迦葉波宣說如來因緣深義 目犍連姓。云采菽氏。拘律陀名。云無節樹。優樓頻螺云木菰林。伽耶云城。那提云江。緣如舍利弗中和會 二因教通悟二。一獲悟入道。
我頓發心。得大通達。如來惠我。袈裟著身。鬚髮自落 前聞因緣深義。即由因緣。深達實相。實相無相。身心寂滅。由是開悟名大通達 二因悟得通。
我游十方得無掛礙。神通發明推為無上。成阿羅漢。寧唯世尊。十方如來嘆我神力圓明清凈自在無畏 謂由開悟。分別不生。意識不起。即是以湛旋其虛妄滅生。伏還元覺。湛性既深。心光宣發。神通大用由此現前。能游十方無礙自在 三結酬重指。
佛問圓通。我以旋湛。心光發宣。如澄濁流久成清瑩。斯為第一 旋湛即定。心光即慧。由定發慧神用無邊。如水澄清萬像斯現。已上六人依識悟入竟 四復大同本證七。一火頭金剛三。一遇佛聞教。
烏芻瑟摩于如來前。合掌頂禮佛之雙足。而白佛言。我常先憶久遠劫前。性多貪慾。有佛出世名曰空王。說多淫人成猛火聚 烏芻瑟摩此云火頭。因多貪慾。聞教修觀。從此獲悟。貪慾盛者是鬼獄因。因為慾火所熾。果為業火所燒。因果相當俱名火聚 二依教修觀二。一觀成獲悟。
教我遍觀百骸四支諸冷暖氣。神光內凝。
【現代漢語翻譯】 現代漢語譯本 迦葉波（Kasyapa，人名）宣說如來因緣深義，目犍連（Maudgalyayana，佛陀十大弟子之一）姓云采菽氏，拘律陀（Kolita，目犍連的本名）名云無節樹，優樓頻螺（Uruvilva，地名）云木菰林，伽耶（Gaya，地名）云城，那提（Nadi，地名）云江，緣如舍利弗（Sariputra，佛陀十大弟子之一）中和會，二因教通悟二，一獲悟入道。 我頓發心，得大通達，如來惠我，袈裟著身，鬚髮自落。前聞因緣深義，即由因緣，深達實相。實相無相，身心寂滅，由是開悟名大通達，二因悟得通。 我游十方得無掛礙，神通發明推為無上，成阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）。寧唯世尊，十方如來嘆我神力圓明清凈自在無畏。謂由開悟，分別不生，意識不起，即是以湛旋其虛妄滅生，伏還元覺。湛性既深，心光宣發，神通大用由此現前，能游十方無礙自在，三結酬重指。 佛問圓通，我以旋湛，心光發宣，如澄濁流久成清瑩，斯為第一。旋湛即定，心光即慧，由定發慧神用無邊，如水澄清萬像斯現。已上六人依識悟入竟，四復大同本證七，一火頭金剛（Ucchusma，佛教護法神）三，一遇佛聞教。 烏芻瑟摩（Ucchusma，火頭金剛）于如來前，合掌頂禮佛之雙足，而白佛言：『我常先憶久遠劫前，性多貪慾，有佛出世名曰空王，說多淫人成猛火聚。』烏芻瑟摩（Ucchusma，火頭金剛）此云火頭，因多貪慾，聞教修觀，從此獲悟。貪慾盛者是鬼獄因，因為**所熾，果為業火所燒，因果相當俱名火聚，二依教修觀二，一觀成獲悟。 教我遍觀百骸四支諸冷暖氣，神光內凝。
【English Translation】 English version Kasyapa (Kasyapa, a name) expounded the profound meaning of the Tathagata's (Tathagata, an epithet of the Buddha) causes and conditions. Maudgalyayana (Maudgalyayana, one of the Buddha's ten great disciples) had the surname Cai Shu. Kolita (Kolita, Maudgalyayana's original name) was named 'Tree Without Joints'. Uruvilva (Uruvilva, a place name) means 'Wood Mushroom Forest'. Gaya (Gaya, a place name) means 'City'. Nadi (Nadi, a place name) means 'River'. The causes and conditions were harmonized like Sariputra (Sariputra, one of the Buddha's ten great disciples). The two causes led to understanding, and one attained enlightenment and entered the path. I suddenly resolved my mind and attained great understanding. The Tathagata (Tathagata, an epithet of the Buddha) bestowed upon me a kasaya (kasaya, a Buddhist robe) to wear, and my hair and beard fell off by themselves. Having previously heard the profound meaning of causes and conditions, I deeply understood the true nature through these causes and conditions. The true nature is without form, and the body and mind are in stillness and extinction. Therefore, this enlightenment is called great understanding. The two causes led to the attainment of understanding. I travel in the ten directions without any hindrance. My supernatural powers have manifested and are considered supreme. I have become an Arhat (Arhat, a saint who has extinguished all afflictions and attained liberation). Not only the World Honored One, but also the Tathagatas (Tathagata, an epithet of the Buddha) in the ten directions praise my divine power as complete, bright, pure, free, and fearless. This means that due to enlightenment, discrimination does not arise, and consciousness does not arise. It is by using stillness to reverse the illusion of birth and death, and returning to the original enlightenment. As the nature of stillness deepens, the light of the mind radiates, and great supernatural powers manifest from this, enabling one to travel in the ten directions without hindrance or freedom. This is the third conclusion, a repeated reference. The Buddha asked about perfect penetration, and I used stillness to reverse and clarify, causing the light of the mind to radiate and manifest, like clarifying muddy water that has long become clear and bright. This is the first. Reversing and clarifying is meditation, and the light of the mind is wisdom. From meditation, wisdom arises, and the divine function is boundless. Like clear water reflecting all images, the above six people have attained enlightenment through consciousness. This is the fourth repetition of the great common original proof, consisting of seven parts. One is Vajra Ucchusma (Ucchusma, a Buddhist guardian deity), consisting of three parts. One is encountering the Buddha and hearing the teachings. Ucchusma (Ucchusma, Vajra Ucchusma) before the Tathagata (Tathagata, an epithet of the Buddha), joined his palms and bowed at the Buddha's feet, and said to the Buddha: 'I always remember that in the distant past, my nature was full of greed and desire. A Buddha appeared in the world named King of Emptiness, who said that those with excessive lust become a heap of fierce fire.' Ucchusma (Ucchusma, Vajra Ucchusma) means 'Fire Head'. Because of excessive greed and desire, he heard the teachings and practiced contemplation, and from this he attained enlightenment. Excessive greed and desire are the cause of hell, fueled by **, and the result is being burned by the fire of karma. Cause and effect correspond, and both are called a heap of fire. The second is relying on the teachings to cultivate contemplation, consisting of two parts. One is attaining enlightenment through contemplation. He taught me to observe the cold and warm energies in all the bones, limbs, and four extremities, causing the divine light to condense internally.
化多淫心成智慧火 初觀身心。唯見暖觸。后觀暖氣。無相無生。我身自空。暖依何住。身心既寂性火妙發。故云神光內凝成智慧火 二重指釋成。
從是諸佛皆呼召我名為火頭。我以火光三昧力故成阿羅漢。心發大愿。諸佛成道。我為力士親伏魔怨 因觀火性。得真三昧。以火為入道初門。故云火頭。火能破壞一切諸法。故發大愿。為力士身破魔護法也 三結酬所問。
佛問圓通。我以諦觀身心暖觸無礙流通。諸漏既銷。生大寶焰。登無上覺。斯為第一 暖觸即空。故云無礙。性火妙發。故曰流通。內凝外現。故生寶焰 二持地菩薩三。一遇佛受教二。一總值諸佛具修福業。
持地菩薩即從座起。頂禮佛足。而白佛言。我念往昔。普光如來出現於世。我為比丘。常於一切要路津口。田地險隘有不如法妨損車馬。我皆平填。或作橋樑。或負沙土。如是勤苦經無量佛出現於世。或有眾生。于阛阓處要人擎物。我先為擎。至其所詣。放物即行。不取其直 勤身苦己利益多眾。經無量佛作無畏施。福因廣也。市垣曰阛。市門曰阓 二別值毗舍親承開示。
毗舍浮佛現在世時。世多饑荒。我為負人。無問遠近唯取一錢。或有車牛被于泥溺。我有神力。為其推輪拔其苦惱。時國大王延佛設齋。我于爾時
【現代漢語翻譯】 現代漢語譯本 將過度淫慾之心轉化為智慧之火：首先觀照身心，只見到溫暖的觸感。然後觀照暖氣，發現它沒有形相，沒有生起。我的身體本性是空性的，暖氣又依附在哪裡呢？身心既然寂靜，本性的火光就巧妙地煥發出來。所以說，『神光內斂，成就智慧之火』。這是第二重，指明並解釋成就的原理。
從此以後，諸佛都稱呼我為火頭（以火光三昧得道者）。我因為火光三昧的力量，成就了阿羅漢（斷盡煩惱，證得解脫的聖者）。心中發起大愿：諸佛成道時，我作為力士，親自降伏魔怨。這是因為觀照火的本性，得到了真正的三昧（專注的禪定狀態）。以火作為進入佛道的最初法門，所以叫做火頭。火能夠破壞一切諸法，所以發起大愿，化身為力士，破除魔障，護持正法。這是第三重，總結並酬答佛陀的提問。
佛陀問我如何證得圓通，我以專注地觀照身心暖觸，使其無礙流通。各種煩惱漏洞都消除了，生起廣大的寶焰，證得無上正覺。我認為這是第一的法門。暖觸的本性就是空性，所以說『無礙』。本性的火光巧妙地煥發，所以說『流通』。內在的凝定，外在的顯現，所以生起寶貴的火焰。下面是持地菩薩的敘述，分為三部分。第一部分是遇到佛陀並接受教誨，又分為兩部分。第一部分是總的來說，遇到諸佛，具足修習福德。
持地菩薩隨即從座位上站起，頂禮佛足，稟告佛陀說：『我回憶往昔，普光如來（佛名）出現於世時，我是一位比丘（出家修行的男子）。我經常在各個重要的道路口、渡口、田地和危險狹窄的地方，如果有不如法的情況妨礙或損害車馬通行，我就都將其剷平填實，或者建造橋樑，或者搬運沙土。像這樣勤勞辛苦地經歷了無數佛陀出現於世。有時遇到眾生在市場需要人幫忙拿東西，我就主動上前幫忙，將東西送到他們要去的地方，放下東西就走，不收取任何報酬。』這是勤勞身體，使自己受苦，利益眾多的人。經歷了無數佛陀出世，行作無畏佈施，廣種福田。市的圍墻叫做阛，市的門叫做阓。第二部分是特別遇到毗舍浮佛（過去七佛之一），親自接受開示。
毗舍浮佛（過去七佛之一）在世的時候，世上多有饑荒。我替人背東西，不問路途遠近，只收取一文錢。或者有車牛陷入泥濘之中，我就用我的神力，為它們推車輪，拔除它們的痛苦。當時國王邀請佛陀設定齋宴，我在那個時候
【English Translation】 English version Transforming Excessive Lust into the Fire of Wisdom: Initially observing the body and mind, one only perceives the sensation of warmth. Subsequently observing the warm energy, one realizes it is without form and without arising. My body is inherently empty; where does the warmth reside? Since the body and mind are tranquil, the wondrous light of the inherent fire brilliantly manifests. Therefore, it is said, 'The inner condensation of divine light becomes the fire of wisdom.' This is the second layer, pointing out and explaining the principle of accomplishment.
From then on, all the Buddhas called me Fire-Head (one who attained enlightenment through the Samadhi of Fire Light). Because of the power of the Samadhi of Fire Light, I became an Arhat (a saint who has extinguished all afflictions and attained liberation). I made a great vow in my heart: when the Buddhas attain enlightenment, I will be a mighty warrior, personally subduing demonic adversaries. This is because, by observing the nature of fire, I attained true Samadhi (a state of focused meditation). Using fire as the initial gateway to enter the Buddha's path, hence the name Fire-Head. Fire can destroy all dharmas, so I made a great vow to transform into a mighty warrior, destroying demonic obstacles and protecting the Dharma. This is the third layer, summarizing and responding to the Buddha's question.
The Buddha asked me how I attained perfect penetration. I used focused observation of the warmth and touch of body and mind, allowing it to flow unhindered. All leaks of affliction were eliminated, and a great precious flame arose, attaining unsurpassed enlightenment. I consider this the foremost method. The nature of warmth and touch is emptiness, hence 'unhindered.' The wondrous light of the inherent fire brilliantly manifests, hence 'flowing.' Inner condensation, outer manifestation, hence the arising of the precious flame. The following is the narrative of Bodhisattva Holder of the Earth, divided into three parts. The first part is encountering the Buddha and receiving teachings, further divided into two parts. The first part is generally encountering all Buddhas, fully cultivating meritorious deeds.
Bodhisattva Holder of the Earth then rose from his seat, prostrated at the Buddha's feet, and reported to the Buddha, 'I recall in the past, when the Tathagata Universal Light (Buddha's name) appeared in the world, I was a Bhikshu (a male monastic practitioner). I often, at all important road junctions, ferry crossings, fields, and dangerous narrow places, if there were unlawful situations hindering or damaging the passage of carts and horses, I would level and fill them, or build bridges, or carry sand and soil. Thus, diligently and laboriously, I experienced countless Buddhas appearing in the world. Sometimes, encountering beings in the marketplace needing help carrying things, I would proactively offer assistance, delivering the items to their destination, setting them down, and leaving without taking any payment.' This is diligently laboring the body, causing oneself suffering, and benefiting many people. Having experienced countless Buddhas appearing in the world, practicing fearlessness giving, widely planting fields of merit. The walls of a city are called Huan (阛), and the gates of a city are called Hui (阓). The second part is specifically encountering the Buddha Vipashyin (one of the past seven Buddhas), personally receiving instruction.
When the Buddha Vipashyin (one of the past seven Buddhas) was in the world, there was much famine. I carried things for people, regardless of the distance, only charging one coin. Or if there were carts and oxen stuck in the mud, I would use my divine power to push their wheels and relieve their suffering. At that time, the king invited the Buddha to set up a vegetarian feast, and at that time
。平地待佛。毗舍如來摩頂謂我。當平心地。則世界地一切皆平 毗舍浮雲遍一切自在。平治路地。待佛經過。佛以自證法門開示令平心地。一切皆平。者心為萬法所依。平等含育長養一切。故名為地。若能平等性觀與此相應。則一切法無不平等自在無礙。由是佛名一切自在耳 二因教獲悟二。一正陳悟旨。
我即心開。見身微塵與造世界所有微塵。等無差別。微塵自性不相觸摩。乃至刀兵亦無所觸 聞平心地。即悟我心本來平等。若身若界所有微塵皆無自性。但從虛妄分別所現。唯一實相。本如來藏。猶如空華翳故妄見。空本無華。復何相礙。由是刀兵亦無所觸 二因悟獲證。
我於法性悟無生忍。成阿羅漢。迴心今入菩薩位中。聞諸如來宣妙蓮華佛知見地。我先證明。而為上首 身界二塵染凈諸法本無自性。唯是實相如來藏性。故云法性。於此忍可元無生滅。決定不謬。名無生忍。此人開悟大乘而登小果者。以隨彼意樂要入即入。如西域諸菩薩等。皆悟大道。嫌棄小乘猶如咳唾。多因王請即證小果。由人意樂豈不然乎。持地在昔證法華經。見普門品二重指結酬。
佛問圓通。我以諦觀身界二塵等無差別本如來藏虛妄發塵。塵銷智圓。成無上道。斯為第一 如文可知 三月光童子三。一值佛受教
【現代漢語翻譯】 現代漢語譯本 『平地待佛』（在平坦的地上等待佛陀）。毗舍如來（Vipashyin Tathagata，過去七佛之一）摩頂（用手輕撫頭頂）告訴我：『應當平心地（使心地平靜），則世界地（世界的大地）一切皆平』。毗舍浮（Vipashyin，意為遍一切自在）云遍一切自在（他的名聲遍佈一切處，自在無礙）。平治路地（平整道路），待佛經過（等待佛陀經過）。佛以自證法門（佛陀用自己證悟的法門）開示令平心地（開示使心地平靜），一切皆平（一切都變得平靜）。者心為萬法所依（這顆心是萬法所依賴的基礎），平等含育長養一切（平等地包含、孕育和滋養一切），故名為地（所以被稱為『地』）。若能平等性觀（如果能以平等的視角觀察萬物），與此相應（與此相應），則一切法無不平等自在無礙（那麼一切法都將平等自在，沒有阻礙）。由是佛名一切自在耳（因此佛陀被稱為一切自在）。二因教獲悟二（通過兩種原因的教導獲得覺悟）：一正陳悟旨（第一，正確地陳述覺悟的宗旨）。 我即心開（我立刻心開悟解），見身微塵（看到身體的微塵）與造世界所有微塵（與構成世界的所有微塵），等無差別（完全沒有差別）。微塵自性不相觸摩（微塵的自性不會相互接觸摩擦），乃至刀兵亦無所觸（甚至刀劍也無法觸及）。聞平心地（聽到使心地平靜的教誨），即悟我心本來平等（立刻領悟到我的心本來就是平等的）。若身若界所有微塵皆無自性（無論是身體還是世界，所有的微塵都沒有自性），但從虛妄分別所現（只是從虛妄的分別心中顯現出來的），唯一實相（唯一的真實相），本如來藏（本來就是如來藏）。猶如空華翳故妄見（就像因為眼睛有毛病而錯誤地看到空中的花朵）。空本無華（空中本來就沒有花），復何相礙（又有什麼阻礙呢）？由是刀兵亦無所觸（因此刀劍也無法觸及）。二因悟獲證（通過覺悟獲得證悟）。 我於法性悟無生忍（我對於法性，領悟到無生忍），成阿羅漢（成就阿羅漢果位）。迴心今入菩薩位中（現在回心轉意，進入菩薩的行列）。聞諸如來宣妙蓮華佛知見地（聽聞諸位如來宣講微妙的蓮華佛的知見地），我先證明（我先來證明），而為上首（並且成為其中的領導者）。身界二塵染凈諸法本無自性（身體和世界這兩種微塵，以及染污和清凈的諸法，本來就沒有自性），唯是實相如來藏性（只是真實相的如來藏性）。故云法性（所以稱為法性）。於此忍可元無生滅（對於此，安忍認可，本來就沒有生滅），決定不謬（確定不會有錯謬），名無生忍（稱為無生忍）。此人開悟大乘而登小果者（這個人開悟了大乘佛法，卻證得了小乘的果位）。以隨彼意樂要入即入（因為隨順他的意願，想要進入就進入）。如西域諸菩薩等（就像西域的菩薩們一樣），皆悟大道（都領悟了大道），嫌棄小乘猶如咳唾（嫌棄小乘佛法就像咳嗽吐痰一樣）。多因王請即證小果（很多是因為國王的邀請就證得了小乘的果位）。由人意樂豈不然乎（由人的意願難道不是這樣嗎）？持地在昔證法華經（持地菩薩過去曾經證明過《法華經》），見普門品二重指結酬（見《普門品》中二重指的酬謝）。 佛問圓通（佛陀問什麼是圓通法門），我以諦觀身界二塵等無差別（我以真實的智慧觀察身體和世界這兩種微塵，它們平等沒有差別），本如來藏虛妄發塵（本來就是如來藏，虛妄地生起微塵），塵銷智圓（微塵消散，智慧圓滿），成無上道（成就無上道）。斯為第一（這是第一）。如文可知（就像經文所說的那樣）。三月光童子三（第三位是月光童子）：一值佛受教（第一，遇到佛陀並接受教誨）。
【English Translation】 English version 『Waiting for the Buddha on Level Ground.』 Vipashyin Tathagata (one of the past seven Buddhas) stroked my head and said: 『You should level your mind, then the earth of the world will all be level.』 Vipashyin (meaning 『pervading all freedom』) pervades all freedom. Leveling the road, waiting for the Buddha to pass. The Buddha used the Dharma door of self-realization to instruct me to level my mind, and everything would be level. This mind is the basis of all dharmas, equally containing, nurturing, and growing everything, hence it is called 『earth.』 If one can observe with equal nature and be in accordance with this, then all dharmas will be equally free and unobstructed. Therefore, the Buddha is called 『All-Freedom.』 Two, enlightenment is obtained through teaching for two reasons: One, correctly stating the purpose of enlightenment. I immediately had an open mind, seeing that the dust of my body and all the dust that creates the world are equal without difference. The nature of the dust does not touch or rub against each other, and even swords and weapons cannot touch it. Hearing about leveling the mind, I immediately realized that my mind is originally equal. Whether it is the dust of the body or the world, all dust has no self-nature, but appears from false discriminations. The only true aspect is originally the Tathagata-garbha. It is like falsely seeing flowers in the sky due to cataracts. Since there are no flowers in the sky, what obstacles are there? Therefore, even swords and weapons cannot touch it. Two, enlightenment is obtained through realization. I realized the non-origination forbearance in the Dharma-nature, and became an Arhat. Turning my mind, I now enter the position of a Bodhisattva. Hearing all the Tathagatas proclaim the wonderful Lotus Flower Buddha's knowledge and vision, I will first prove it and be the leader. The two dusts of body and world, and the defiled and pure dharmas, originally have no self-nature, but are the nature of the Tathagata-garbha of true aspect. Therefore, it is called Dharma-nature. Enduring and accepting this, there is originally no arising or ceasing, and it is definitely not mistaken, hence it is called non-origination forbearance. This person who awakened to the Mahayana but attained the small fruit, enters as he pleases according to his inclinations. Like the Bodhisattvas in the Western Regions, they all awakened to the Great Path and despised the Small Vehicle like spitting. Many attained the small fruit because of the king's invitation. Is it not so according to people's inclinations? Dharani (Earth Holder) formerly proved the Lotus Sutra, seeing the two-fold finger gesture in the Universal Gate Chapter as a reward. The Buddha asked about perfect penetration, and I used true observation to see that the two dusts of body and world are equal without difference, originally the Tathagata-garbha falsely arising as dust. When the dust disappears and wisdom is perfected, I attain the unsurpassed path. This is the first. As the text shows. Three, Moonlight Child: One, encountering the Buddha and receiving teachings.
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月光童子即從座起。頂禮佛足。而白佛言。我憶往昔恒河沙劫。有佛出世。名為水天。教諸菩薩修習水觀入三摩地 月是太陰。能生於水。與所值佛。皆由所習而得其稱 二依教修觀二。一備陳修行二。一正成水想二。一正作想。
觀于身中水性無奪。初從涕唾。如是窮盡。津液精血大小便利身中旋復。水性一同。見水。身中與世界外浮幢王剎諸香水海。等無差別 一味水性。更非余大之所相傾。故名無奪。浮幢王剎香水海者。準華嚴經。華藏海中有大蓮華。其蓮華中有諸香水海。一一香水海為諸佛剎世界之種。今觀身水與彼海同。故無差別 二敘偏證。
我於是時。初成此觀。但見其水。未得無身 水想成時。但得無我。猶執水相全是于身。未亡法見。故未無身 二因觀值緣四。一入觀值緣。
當爲比丘室中安禪。我有弟子窺窗觀室。唯見清水遍在室中。了無所見。童稚無知取一瓦礫投於水內。激水作聲。顧盻而去 初作假想。雖見其水與香水海等無差別。但自心見。非通他人。今定力轉勝。果色亦勝。乃通他見。即實定果也。不同十遍處想成自見耳 二出觀如病。
我出定后。頓覺心痛。如舍利弗遭違害鬼。我自思惟。今我已得阿羅漢道。久離病緣。云何今日忽生心痛。將無
【現代漢語翻譯】 現代漢語譯本：
月光童子（Yueguang Tongzi，菩薩名）即從座位上站起，頂禮佛足，稟告佛說：『我回憶往昔恒河沙數劫以前，有佛出世，名為水天（Shuitian，佛名），教導各位菩薩修習水觀，進入三摩地（Sanmodi，禪定）。』月亮是太陰之精，能夠產生水。月光童子與水天佛，都是由於所修習的法門而得到這樣的稱謂。
二、依教修觀。分為兩部分：一、備陳修行；二、正成水想。又分為兩部分：一、正作觀想。
觀想自身中的水性沒有缺失。首先從涕唾開始，像這樣窮盡所有，包括津液、精血、大小便利，在身體中循環往復，水性都是一樣的。觀見自身中的水，與世界之外浮幢王剎（Fuchuangwangcha，佛國名）的各種香水海，等同沒有差別。一味水性，不再被其他地、火、風等『大』所傾奪，所以名為『無奪』。浮幢王剎的香水海，依據《華嚴經》所說，華藏海（Huazang Hai）中有大蓮花，蓮花中有各種香水海，每一個香水海都是諸佛剎土世界的種子。現在觀想自身的水與那些香水海相同，所以沒有差別。
二、敘述偏頗的證悟。
我于那時，最初成就這種觀想，但只見到水，未能達到無身（的境界）。水想成就時，只得到無我，仍然執著於水相，認為全是自身，未能消除對法的執見，所以未能達到無身。
二、因觀想而值遇因緣。分為四部分：一、入觀時值遇因緣。
當時我在比丘的房間里安禪，我的弟子從窗戶偷看房間，只見到清水遍佈在房間中，什麼也看不見。那童子年幼無知，拿了一塊瓦礫投到水中，激起水聲，回頭看看就走了。最初所作的觀想，雖然見到水與香水海等同沒有差別，但只是自己心中所見，不能讓其他人看到。現在定力更加殊勝，所顯現的果色也更加殊勝，能夠讓其他人看到，這是真實的禪定之果。不同於修習十遍處觀想所成就的只能自己看到。
二、出定后如同生病。
我出定后，頓時覺得心痛，如同舍利弗（舍利弗，佛陀弟子）遭遇違害鬼。我心想，如今我已經證得阿羅漢道（阿羅漢道，佛教修行果位），早已遠離病痛的因緣，為何今日忽然產生心痛？難道是……
【English Translation】 English version:
Then, Moonlight Child (Yueguang Tongzi, name of a Bodhisattva) rose from his seat, prostrated at the Buddha's feet, and said to the Buddha: 'I recall in the past, countless kalpas ago, as numerous as the sands of the Ganges River, a Buddha appeared in the world, named Water Heaven (Shuitian, name of a Buddha), who taught all Bodhisattvas to cultivate water contemplation and enter Samadhi (Sanmodi, meditative state).' The moon is the essence of Taiyin, capable of producing water. Both Moonlight Child and the Buddha Water Heaven obtained their names from the practices they cultivated.
Two, relying on the teachings to cultivate contemplation. Divided into two parts: One, fully presenting the practice; Two, correctly forming the water thought. Further divided into two parts: One, correctly engaging in contemplation.
Contemplate that the water nature within the body is not lacking. Begin with saliva and nasal mucus, and exhaustively consider all, including fluids, semen and blood, urine and feces, circulating within the body. The water nature is the same throughout. See that the water within the body is no different from the various fragrant water seas of the Floating Banner King Land (Fuchuangwangcha, name of a Buddha-land) beyond the world. The single flavor of water nature is not overwhelmed by other 'great' elements such as earth, fire, or wind, hence it is called 'undiminished'. The fragrant water seas of the Floating Banner King Land, according to the Flower Garland Sutra, contain great lotuses in the Ocean of Flower Store (Huazang Hai), and within the lotuses are various fragrant water seas. Each fragrant water sea is a seed for the Buddha-lands and worlds. Now, contemplate that the water within the body is the same as those seas, so there is no difference.
Two, narrating a partial realization.
At that time, I initially achieved this contemplation, but only saw the water and did not attain the state of no-self (no body). When the water thought was achieved, I only attained no-self, still clinging to the appearance of water, considering it all to be the body, and failed to eliminate the attachment to the Dharma, so I did not attain the state of no-self.
Two, encountering conditions due to contemplation. Divided into four parts: One, encountering conditions while entering contemplation.
At that time, I was practicing meditation in a Bhikkhu's room, and my disciple peeked into the room through the window, only seeing clear water filling the room, and nothing else. The child, being young and ignorant, took a tile and threw it into the water, creating a splash, looked around, and left. The initial contemplation, although seeing the water as being no different from the fragrant water seas, was only seen in one's own mind and could not be seen by others. Now, the power of concentration is even more supreme, and the manifested result is also more supreme, allowing others to see it. This is the true fruit of Samadhi. It is different from the ten pervasive contemplations, which can only be seen by oneself.
Two, feeling ill after emerging from Samadhi.
After emerging from Samadhi, I suddenly felt a pain in my heart, like Shariputra (Shariputra, a disciple of the Buddha) encountering a harmful ghost. I thought to myself, 'Now that I have attained the Arhat Path (Arhat Path, a state of enlightenment in Buddhism), I have long been free from the causes of illness, why do I suddenly feel a pain in my heart today? Could it be...'
退失 身子入定。于恒河岸為鬼所掌。出定頭痛。佛語之曰。汝若無定身應碎壞。今我亦爾。將恐退失所證道果 三審緣指告。
爾時童子捷來我前。說如上事。我則告言。汝更見水。可即開門入此水中除去瓦礫 四再定獲安。
童子奉教。后入定時。還復見水。瓦礫宛然。開門除出。我后出定。身質如初 二因修獲證逢無量佛。如是至於山海自在通王如來。方得亡身。與十方界諸香水海。性合真空。無二無別。今于如來。得童真名。預菩薩會 前猶見水。今合真空無水可得。皆如來藏。故云亡身。即證法空也 三結所問。
佛問圓通。我以水性一味流通。得無生忍。圓滿菩提。斯為第一 四琉璃光菩薩三。一遇佛受教。
琉璃光法王子即從座起。頂禮佛足。而白佛言。我憶往昔。經恒沙劫。有佛出世。名無量聲。開示菩薩本覺妙明。觀此世界及眾生身。皆是妄緣風力所轉 具云吠琉璃。此翻遠山寶。由觀自心風力所轉。觀成得用。身心洞徹猶彼琉璃。故以名焉。所值之佛名無量聲。亦由觀風而立名耳。開示本覺而觀風者。風即動相。既屬於妄。元來無動。無動即本覺也。由是欲顯無動。而觀于動 二依教修觀二。一正修觀行。
我于爾時。觀界安立。觀世動時。觀身動止。觀心動念
【現代漢語翻譯】 現代漢語譯本 退失：身子入定。于恒河（Ganga）岸邊被鬼所控制。出定後頭痛。佛告訴他說：『你如果沒有定力，身體早就粉碎了。現在我也是這樣，擔心失去所證悟的道果。』三次審問緣由並指明。 當時童子迅速來到我面前，說了以上的事情。我就告訴他說：『你再去看看水，可以打開門進入這水中，清除瓦礫。』四次入定后獲得安寧。 童子遵從教誨。後來入定時，仍然看到水，瓦礫依然存在。打開門清除出去。我後來出定，身體和原來一樣。二、因為修行而證悟，遇到無量佛（Amitabha Buddha）。像這樣直到山海自在通王如來（Samudraraja Vikriditatabhijna Buddha），才得以忘卻身體，與十方世界的所有香水海，在性質上與真空合一，沒有差別。現在在如來處，得到童真（Kumara）的名字，參與菩薩的聚會。之前還看到水，現在與真空合一，沒有水可以得到。一切都是如來藏（Tathagatagarbha），所以說忘卻身體，就是證悟法空。三、總結所問。 佛問圓通（perfect penetration），我用水性一味流通，得到無生忍（anutpattika-dharma-ksanti），圓滿菩提（bodhi）。這是第一。 四、琉璃光菩薩（Vaiduryaprabha Bodhisattva）三：一、遇到佛並接受教誨。 琉璃光法王子（Vaiduryaprabha Bodhisattva）即從座位上站起，頂禮佛足，然後對佛說：『我回憶往昔，經過恒河沙數劫（kalpa），有佛出世，名為無量聲（Anantanirghosa），開示菩薩本覺妙明，觀察這個世界以及眾生的身體，都是虛妄的因緣被風力所轉動。』具云吠琉璃（Vaidurya），這裡翻譯為遠山寶。由於觀察自心被風力所轉動，觀察成就而得到作用，身心洞徹就像琉璃一樣，所以用這個名字。所遇到的佛名為無量聲（Anantanirghosa），也是由於觀察風而立名。開示本覺而觀察風，風就是動相，既然屬於虛妄，本來就沒有動。沒有動就是本覺。因此想要顯現無動，而觀察動。二、依照教誨修觀二：一、正式修習觀行。 我在那時，觀察世界的安立，觀察世界動的時候，觀察身體的動止，觀察心的動念。
【English Translation】 English version Retreat: The body entered samadhi. On the bank of the Ganga (Ganges River), it was controlled by a ghost. After emerging from samadhi, there was a headache. The Buddha told him, 'If you did not have the power of samadhi, your body would have been shattered long ago. It is the same with me now; I am worried about losing the fruits of enlightenment I have attained.' He questioned the cause three times and pointed it out. At that time, a boy quickly came before me and told me the above. I then told him, 'Go and look at the water again; you can open the door and enter this water to remove the rubble.' After entering samadhi four times, he obtained peace. The boy followed the teaching. Later, when he entered samadhi, he still saw the water, and the rubble was still there. He opened the door and removed it. Later, when I emerged from samadhi, my body was as before. Two, because of cultivation, he attained enlightenment and encountered immeasurable Buddhas (Amitabha Buddha). Like this, until Samudraraja Vikriditatabhijna Buddha (Mountain Sea Free Penetration King Tathagata), he was able to forget his body and, in nature, unite with all the fragrant water seas of the ten directions in emptiness, without difference. Now, at the Tathagata's place, he obtained the name Kumara (childlike innocence) and participated in the assembly of Bodhisattvas. Before, he still saw water, but now he is united with emptiness, and no water can be obtained. Everything is the Tathagatagarbha (Buddha-nature), so it is said that forgetting the body is realizing the emptiness of phenomena. Three, concluding the question. The Buddha asked about perfect penetration, and I used the water's nature of uniform flow to obtain anutpattika-dharma-ksanti (the patience of non-birth), and perfect bodhi (enlightenment). This is the first. Four, Vaiduryaprabha Bodhisattva (Lapis Lazuli Light Bodhisattva) three: One, encountering the Buddha and receiving teachings. Vaiduryaprabha Bodhisattva (Lapis Lazuli Light Dharma Prince) immediately rose from his seat, prostrated at the Buddha's feet, and said to the Buddha, 'I recall in the past, after countless kalpas (eons), a Buddha appeared in the world named Anantanirghosa (Limitless Sound), who revealed to the Bodhisattvas the wonderful brightness of original enlightenment, observing that this world and the bodies of sentient beings are all false conditions turned by the force of the wind.' Fully called Vaidurya, here translated as distant mountain treasure. Because of observing one's own mind being turned by the force of the wind, observing accomplishment and obtaining function, the body and mind are thoroughly clear like lapis lazuli, so this name is used. The Buddha encountered is named Anantanirghosa (Limitless Sound), also named by observing the wind. Revealing original enlightenment and observing the wind, the wind is the appearance of movement, since it belongs to falsehood, originally there is no movement. No movement is original enlightenment. Therefore, wanting to reveal no movement, one observes movement. Two, according to the teachings, cultivate contemplation two: One, formally practicing contemplation. At that time, I observed the establishment of the world, observed when the world moves, observed the body's movements and stillness, and observed the mind's thoughts.
。諸動無二等無差別 標所觀境。
我時覺了此群動性。來無所從。去無所至。十方微塵顛倒眾生同一虛妄。如是乃至三千大千一世界內所有眾生。如一器中貯百蚊蚋。啾啾亂鳴。于分寸中鼓發狂鬧 正觀察也。既世界身心皆由風動。風自何生而動諸物。物不動時去至何所。風既無從。物成妄動。故見十方一切眾生。狂自鼓鬧。同一虛妄本無所因 二觀成獲益。
逢佛未幾得無生忍。爾時心開。乃見東方不動佛國。為法王子。事十方佛。身心發光洞徹無礙 未幾猶在近也。依教觀察。受教未久即證無生。由觀生滅證不生滅。故見東方不動佛國。我身及器咸即本覺妙明元體。故云發光洞徹無礙 三結酬所問。
佛問圓通。我以觀察風力無依。悟菩提心。入三摩地。合十方佛。傳一妙心。斯為第一 五虛空藏菩薩四。一同佛所得。
虛空藏菩薩即從座起。頂禮佛足。而白佛言。我與如來。定光佛所得無邊身 定光佛即然燈佛也。由觀四大虛妄有生無物可得同於虛空。故得身相猶如虛空周遍無礙也 二備敘神用。
爾時手執四大寶珠。照明十方微塵佛剎。化成虛空。又于自心現大圓鏡。內放十種微妙寶光。流灌十方。盡虛空際諸幢王剎。來入鏡內。涉入我身。身同虛空不相妨礙。身能善入微
【現代漢語翻譯】 現代漢語譯本：所有的動相沒有第二種，也沒有差別，這是標明所觀察的境界。
我當時覺悟到這些動相的本性，來沒有從哪裡來，去沒有到哪裡去。十方世界如微塵般眾多的顛倒眾生，都同樣是虛妄的。乃至三千大千世界內所有的眾生，就像在一個器皿中裝滿了蚊蚋，嗡嗡亂叫，在極小的空間里鼓動狂鬧——這是正在觀察的狀態。既然世界和身心都由風的動相產生，那麼風從何處產生而能使萬物運動？萬物不動時又去了哪裡？風既然沒有來處，萬物的形成就是虛妄的動相。所以見到十方一切眾生，瘋狂地自我鼓動喧鬧，都是同樣的虛妄，本來就沒有原因——這是觀察成就后獲得的利益。
遇到佛后不久就證得了無生法忍。那時心開悟解，於是見到了東方不動佛國，作為法王子，侍奉十方諸佛，身心發出光明，洞徹無礙——『未幾』是指時間很近。依靠佛的教導進行觀察，接受教誨不久就證得了無生。通過觀察生滅的現象，證悟不生不滅的真理。所以見到了東方不動佛國，我的身體和所處的環境都顯現出本覺妙明的元始本體，所以說發出光明，洞徹無礙——這是第三部分總結並酬謝佛的提問。
佛問什麼是圓通的方法，我以觀察風力的無所依憑，悟得了菩提心，進入三摩地，與十方諸佛相合，傳達同一個微妙的心，這是第一。
虛空藏菩薩隨即從座位上站起，頂禮佛足，稟告佛說：『我與如來，在定光佛（Dipamkara Buddha）那裡得到了無邊的身相。』——定光佛也就是燃燈佛。因為觀察四大皆是虛妄，有生滅而沒有實物可以獲得，如同虛空一樣，所以得到的身相猶如虛空，周遍無礙——這是第二部分，詳細敘述神通妙用。
當時我手持四大寶珠，照明十方如微塵般眾多的佛剎（Buddhaksetra），化成虛空。又在自己的心中顯現出大圓鏡，從內部放出十種微妙的寶光，流注灌溉十方，直至虛空邊際的各個幢王剎（Dhvajagra-rajaksetra），進入鏡內，涉入我的身體。身體如同虛空一樣，互不妨礙。身體能夠善巧地進入微小的事物之中。
【English Translation】 English version: All movements are without a second nature and without difference, marking the realm to be observed.
At that time, I awakened to the nature of these movements, which come from nowhere and go nowhere. The countless inverted beings in the ten directions, like dust motes, are all equally illusory. Even all the beings within the three thousand great thousand worlds are like hundreds of mosquitoes stored in a vessel, buzzing and clamoring, stirring up a frantic commotion in a tiny space—this is the state of being observed. Since the world and the mind-body are both produced by the movement of wind, from where does the wind arise to move all things? And where do things go when they are not moving? Since the wind has no origin, the formation of things is a false movement. Therefore, seeing all beings in the ten directions frantically stirring up their own commotion is all the same illusion, originally without cause—this is the benefit gained from the accomplishment of observation.
Not long after encountering the Buddha, I attained the patience of non-origination (Anutpattika-dharmaksanti). At that time, my mind opened and I saw the Immovable Buddha Land (Akshobhya Buddha-kshetra) in the East, serving as a Dharma Prince, attending to the Buddhas of the ten directions, my body and mind emitting light, penetrating and unobstructed—'Not long after' means a short time. Relying on the Buddha's teachings for observation, I attained non-origination soon after receiving the teachings. By observing the phenomena of arising and ceasing, I realized the truth of non-arising and non-ceasing. Therefore, I saw the Immovable Buddha Land in the East, and my body and environment manifested the original, enlightened, wondrously bright, primordial essence. Hence, it is said that light is emitted, penetrating and unobstructed—this is the third part, summarizing and thanking the Buddha for the question.
The Buddha asked about the method of perfect penetration. I used the observation of the wind's lack of reliance to awaken the Bodhi mind, enter Samadhi, unite with the Buddhas of the ten directions, and transmit one wondrous mind. This is the foremost.
Vajragarbha Bodhisattva then rose from his seat, prostrated at the Buddha's feet, and said to the Buddha, 'I, along with the Tathagata, obtained the boundless body from Dipamkara Buddha (Dipamkara Buddha).'—Dipamkara Buddha is also known as the Burning Lamp Buddha. Because I observed that the four great elements are all illusory, with arising and ceasing but no real substance to be obtained, like empty space, I obtained a body like empty space, pervasive and unobstructed—this is the second part, detailing the divine powers.
At that time, I held four great precious pearls in my hands, illuminating the Buddha-lands (Buddhaksetra) in the ten directions as numerous as dust motes, transforming them into empty space. Also, I manifested a great round mirror in my own mind, emitting ten kinds of subtle precious light from within, flowing and irrigating the ten directions, reaching all the Dhvajagra-rajaksetras (Dhvajagra-rajaksetra) at the edge of space, entering the mirror, and penetrating my body. My body is like empty space, not obstructing each other. My body can skillfully enter into minute things.
塵國土。廣行佛事。得大隨順 觀四大性及以自心。唯是圓明清凈寶覺。覺體無礙周遍一切。故能以四寶珠照十方界。化成虛空。於心現鏡。光照諸剎。來入鏡中。身剎互入不相妨礙。廣大隨順施作佛事。十種光者十身盧舍那也 三由觀獲證。
此大神力。由我諦觀四大無依妄想生滅虛空無二佛國本同。于同發明。得無生忍 此敘觀成獲忍發此大用。四大身心。虛空佛國。同一虛妄唯是圓常。冥此發用。豈拘方所 四結酬所問。
佛問圓通。我以觀察虛空無邊。入三摩地。妙力圓明。斯為第一 由觀空故。現身現土互相涉入。依此得名虛空藏耳 六彌勒菩薩三。一遇佛受教。
彌勒菩薩即從座起。頂禮佛足。而白佛言。我憶往昔經微塵劫。有佛出世。名日月燈明。我從彼佛而得出家。心重世名。好游族姓。爾時世尊教我修習唯心識定入三摩地 具云梅咀利曳那。此云慈氏。燈明佛時。妙光菩薩八百弟子。中有一人。號曰求名。是此人也。心重世名多游族姓者。蓋由心外見境。馳求不息。分別諸法種類名相。不知自心熏習所現。即是不了心及緣。則生二妄想也。為對治故。教唯識觀 二依教修觀二。一久修離過。
歷劫已來。以此三昧事恒沙佛。求世名心歇滅無有 初修此觀。已得對治。知世
【現代漢語翻譯】 現代漢語譯本 塵國土（充滿塵埃的國土）。廣行佛事（廣泛地進行佛教活動）。得大隨順（獲得極大的順應）。觀四大性（觀察地、水、火、風四種元素）及以自心（以及自己的心）。唯是圓明清凈寶覺（唯一是圓滿光明清凈的珍貴覺悟）。覺體無礙周遍一切（覺悟的本體沒有阻礙，周遍一切）。故能以四寶珠照十方界（所以能夠用四種寶珠照耀十方世界）。化成虛空（化成虛空）。於心現鏡（在心中顯現鏡子）。光照諸剎（光明照耀各個佛剎）。來入鏡中（來到鏡子中）。身剎互入不相妨礙（身體和佛剎互相進入，互不妨礙）。廣大隨順施作佛事（廣大地順應，施行佛教活動）。十種光者十身盧舍那也（十種光芒是十身盧舍那佛）。三由觀獲證（第三，由於觀想而獲得證悟）。 此大神力（這種大神力）。由我諦觀四大無依（由我仔細觀察地、水、火、風四大皆無所依）。妄想生滅虛空無二（妄想生滅，虛空沒有差別）。佛國本同（佛國本來相同）。于同發明（在相同之中發明）。得無生忍（獲得無生法忍）。此敘觀成獲忍發此大用（這是敘述觀想成就，獲得法忍，從而發起這種大用）。四大身心（地、水、火、風四大，身心）。虛空佛國（虛空，佛國）。同一虛妄唯是圓常（同樣虛妄，唯一是圓滿常住）。冥此發用（暗合於此而發起作用）。豈拘方所（哪裡會被侷限於某個地方）。四結酬所問（第四，總結回答所問）。 佛問圓通（佛陀問什麼是圓通）。我以觀察虛空無邊（我以觀察虛空無邊無際）。入三摩地（進入三摩地）。妙力圓明（奇妙的力量圓滿光明）。斯為第一（這被認為是第一）。由觀空故（由於觀察空性的緣故）。現身現土互相涉入（顯現身體和國土互相涉入）。依此得名虛空藏耳（因此得名虛空藏）。六彌勒菩薩三（第六，彌勒菩薩三段）。一遇佛受教（第一，遇到佛陀接受教誨）。 彌勒菩薩（Maitreya Bodhisattva，慈氏菩薩）即從座起（立即從座位上站起來）。頂禮佛足（頂禮佛的腳）。而白佛言（並且稟告佛說）。我憶往昔經微塵劫（我回憶過去經過像微塵一樣多的劫數）。有佛出世（有佛出世）。名日月燈明（名為日月燈明佛）。我從彼佛而得出家（我從那位佛而出家）。心重世名（內心看重世間的名聲）。好游族姓（喜歡遊歷于各個家族）。爾時世尊教我修習唯心識定入三摩地（那時世尊教我修習唯心識定，進入三摩地）。具云梅咀利曳那（Maitreya，彌勒）。此云慈氏（意為慈氏）。燈明佛時（在日月燈明佛時期）。妙光菩薩八百弟子（妙光菩薩的八百個弟子）。中有一人（其中有一個人）。號曰求名（名叫求名）。是此人也（就是這個人）。心重世名多游族姓者（內心看重世間的名聲，喜歡遊歷于各個家族）。蓋由心外見境（大概是由於在心外見境界）。馳求不息（奔波追求，永不停息）。分別諸法種類名相（分別各種法的種類和名相）。不知自心熏習所現（不知道是自己內心熏習所顯現的）。即是不了心及緣（就是不瞭解心和緣）。則生二妄想也（就會產生兩種妄想）。為對治故（爲了對治的緣故）。教唯識觀（教導唯識觀）。二依教修觀二（第二，依靠教導修習觀想，分為兩部分）。一久修離過（第一，長期修習，遠離過失）。 歷劫已來（經歷劫數以來）。以此三昧事恒沙佛（用這種三昧侍奉像恒河沙一樣多的佛）。求世名心歇滅無有（追求世間名聲的心已經止息，不再有）。初修此觀（最初修習這種觀想）。已得對治（已經得到對治）。知世
【English Translation】 English version Dust lands. Widely perform Buddhist activities. Obtain great compliance. Observe the nature of the four elements (earth, water, fire, and wind) and one's own mind. They are solely perfect, bright, pure, and precious awareness. The essence of awareness is unobstructed and pervades everything. Therefore, it can illuminate the ten directions with four precious jewels, transforming them into emptiness. A mirror appears in the mind, its light shining upon all lands, entering the mirror. The body and lands enter each other without obstruction, greatly complying to perform Buddhist activities. The ten lights are the ten bodies of Vairocana Buddha. The third is attainment through observation. This great spiritual power arises from my careful observation that the four elements are without reliance, that deluded thoughts arise and cease, that emptiness is not different, and that Buddha lands are fundamentally the same. In this sameness, I realize and attain the patience of non-birth. This narrates the attainment of patience through successful observation, leading to the manifestation of this great function. The four elements, body and mind, emptiness, and Buddha lands are all illusory, solely perfect and constant. Being in harmony with this, the function arises, not confined to any location. The fourth is concluding the response to the question. The Buddha asked about perfect penetration. I entered samadhi by observing the boundlessness of emptiness. The wondrous power is perfect and bright. This is considered the foremost. Because of observing emptiness, the manifested body and lands interpenetrate each other. Therefore, I am named Akasagarbha (Void Treasury). Sixth, Maitreya Bodhisattva in three parts. First, encountering the Buddha and receiving instruction. Maitreya Bodhisattva (Maitreya, meaning 'benevolence') immediately arose from his seat, prostrated at the Buddha's feet, and said, 'I recall in the past, after countless kalpas, a Buddha appeared in the world named Sun Moon Light Lamp Buddha. I left home life under that Buddha, but my mind was attached to worldly fame and I enjoyed visiting noble families. At that time, the World Honored One taught me to cultivate the Samadhi of Mind-Only Consciousness to enter samadhi.' Fully named Maitreya. At the time of the Sun Moon Light Lamp Buddha, there was one among the eight hundred disciples of Bodhisattva Wonderful Light named Seeking Fame. This is that person. The reason for valuing worldly fame and frequently visiting noble families is that he saw external realms outside the mind, ceaselessly pursuing, distinguishing the types and names of all dharmas, not knowing that they are manifestations of the mind's habitual tendencies. This means not understanding the mind and conditions, thus giving rise to dualistic deluded thoughts. To counteract this, he taught the Mind-Only Consciousness contemplation. Second, relying on the teaching to cultivate contemplation in two parts. First, long cultivation to leave behind faults. Having passed through kalpas, I have served Buddhas as numerous as the sands of the Ganges with this samadhi. The mind seeking worldly fame has ceased and no longer exists. Initially cultivating this contemplation, I have already obtained the antidote, knowing the world.
名利有無厚薄。皆我自己唯識所變。不從他來。由此馳求頓爾皆息 二觀成得道二。一證唯心。
至然燈佛出現於世。我乃得成無上妙圓識心三昧。乃至盡空如來國土凈穢有無。皆是我心變化所現 此觀初成。位當解行。今得三昧正入初地。名真見道。謂以一實根本無分別智與法界冥合。能所一如無有二相。故唯識頌云。若時于所緣。智都無所得。爾時住唯識。離二取相故。當爾之時。方名親證。乃至盡空如來國土凈穢有無。皆是我心變化所現故五位中名通達位也 二現諸佛。
世尊。我瞭如是唯心識故。識性流出無量如來。今得授記。次補佛處 既能現親證真唯識理。依正凈穢皆唯心現。故無量佛從識性流。今得補佛。亦我識變非由他也 三重指結酬。
佛問圓通。我以諦觀十方唯識。識心圓明入圓成實。遠離依他及遍計執。得無生忍。斯為第一 初觀染凈依正皆唯識變本無自性。即不起虛妄遍執計我及法。即離遍計。決了能變所變元是菩提妙覺明性。即離依他。唯一圓成清凈寶。覺故云遠離依他及遍計執。故唯識云。初即相無性。次無自然性。後由遠離前所執我法性。即斯義也 七大勢至菩薩三。初遇佛受教二。一標指。
大勢至法王子。與其同倫五十二菩薩。即從座起。頂禮佛足。而
【現代漢語翻譯】 現代漢語譯本 名利的有無厚薄，都是我自己唯識所變現的，不是從外界而來的。因此，對外馳求的心頓時止息。 二、觀成得道二：一、證唯心。 直到然燈佛（Dipamkara Buddha，過去佛之一）出現於世，我才得以成就無上妙圓識心三昧（Samadhi，一種高度集中的冥想狀態）。乃至整個虛空，所有如來（Tathagata，佛的稱號之一）的國土，無論是清凈還是污穢，存在還是不存在，都是我心變化所顯現的。這個觀想初步成就，所處的位次相當於解行位。現在得到三昧，正式進入初地（Bhumi，菩薩修行的階位之一），名為真見道。這是因為以一實根本無分別智（Jnana，智慧）與法界（Dharmadhatu，宇宙萬法的總稱）冥合，能所合一，沒有二相的分別。所以《唯識頌》說：『如果對於所緣境，智慧都無所得，那時就安住于唯識，遠離能取和所取的二相。』到了那個時候，才名為親證。乃至整個虛空，所有如來的國土，無論是清凈還是污穢，存在還是不存在，都是我心變化所顯現的。所以在五位中名為通達位。 二、現諸佛。 世尊（Bhagavan，佛的尊稱），我了達了這樣的唯心識，從識性中流出無量如來，現在得到授記，將來補處成佛。既然能夠顯現親證真唯識的道理，依報和正報，清凈和污穢，都是唯心所現，所以無量佛從識性流出，現在得到補佛的位置，也是我的識變現的，不是由其他原因造成的。 三重指結酬。 佛問我如何證得圓通，我以諦觀十方唯識，識心圓明，入于圓成實性（Parinispanna，三種自性之一），遠離依他起性（Paratantra，三種自性之一）和遍計所執性（Parikalpita，三種自性之一），得到無生法忍（Anutpattika-dharma-ksanti，對諸法不生不滅的深刻理解）。我認為這是第一的。 最初觀想染凈依正都是唯識所變，本來沒有自性，就不會生起虛妄的遍計執，計著我及法，就遠離了遍計所執。決了能變和所變原本就是菩提妙覺明性，就遠離了依他起性。唯一圓滿成就清凈寶覺，所以說遠離依他及遍計執。所以《唯識論》說：『最初是相無自性，其次是無自然性，最後由於遠離先前所執的我法二性。』就是這個意思。 七、大勢至菩薩（Mahasthamaprapta Bodhisattva，一位重要的菩薩）三：一、遇佛受教二：一、標指。 大勢至法王子（Dharmaraja，佛的兒子），與他同類的五十二位菩薩，立即從座位上站起，頂禮佛足，然後...
【English Translation】 English version The presence or absence, thickness or thinness of fame and gain are all transformations of my own consciousness-only (Vijnaptimatrata), not coming from elsewhere. Therefore, the pursuit of external things ceases immediately. 2. Accomplishing the Path Through Contemplation (two parts): 1. Realizing Consciousness-Only. Until Dipamkara Buddha (a past Buddha) appeared in the world, I was able to achieve the unsurpassed, wonderful, and perfect Samadhi (a state of deep concentration) of the consciousness-only mind. Even the entire void, all the Buddha-lands (Buddha-ksetra) of the Tathagatas (one of the titles of the Buddha), whether pure or impure, existent or non-existent, are all manifestations transformed by my mind. This contemplation, upon its initial accomplishment, corresponds to the stage of understanding and practice. Now, having attained Samadhi, I formally enter the first Bhumi (one of the stages of a Bodhisattva's practice), called the 'True Seeing Path'. This is because, with the one real, fundamental, non-discriminating wisdom (Jnana), one merges with the Dharmadhatu (the totality of all phenomena in the universe), where the subject and object become one, without two separate aspects. Therefore, the 'Treatise on Consciousness-Only' says: 'If, at any time, with regard to the object of perception, wisdom gains nothing, then one dwells in Consciousness-Only, free from the duality of the perceived and the perceiver.' Only at that time is it called 'personal realization'. Even the entire void, all the Buddha-lands of the Tathagatas, whether pure or impure, existent or non-existent, are all manifestations transformed by my mind. Therefore, in the five stages, it is called the 'Stage of Thorough Understanding'. 2. Manifesting All Buddhas. World Honored One (Bhagavan, one of the titles of the Buddha), I understand such Consciousness-Only, from the nature of consciousness flow countless Tathagatas, now I receive the prediction, next to fill the Buddha's place. Since I can manifest and personally realize the truth of Consciousness-Only, the rewards of actions and the environment, purity and impurity, are all manifestations of Consciousness-Only. Therefore, countless Buddhas flow from the nature of consciousness, and now obtaining the position to succeed the Buddha is also a transformation of my consciousness, not caused by other reasons. 3. Re-emphasizing and Concluding the Reward. The Buddha asked me how to attain perfect penetration, I used true contemplation of the Consciousness-Only of the ten directions, the mind of consciousness is perfectly clear, entering the Parinispanna (one of the three natures), away from Paratantra (one of the three natures) and Parikalpita (one of the three natures), obtaining Anutpattika-dharma-ksanti (a profound understanding of the non-arising and non-ceasing of all dharmas). I consider this to be the foremost. Initially contemplating that the defiled and pure, the dependent and the proper, are all transformations of Consciousness-Only, originally without self-nature, one will not give rise to false, pervasive attachments, clinging to self and dharma, thus being free from Parikalpita. Resolving that the transformer and the transformed are originally the Bodhi (enlightenment) wonderful, aware, and bright nature, thus being free from Paratantra. Only the perfectly accomplished pure treasure of awareness, therefore it is said to be away from Paratantra and Parikalpita. Therefore, the 'Treatise on Consciousness-Only' says: 'Initially, it is the absence of self-nature in characteristics, next is the absence of natural self-nature, and finally, due to being away from the previously clung-to self and dharma natures.' This is the meaning. 7. Mahasthamaprapta Bodhisattva (an important Bodhisattva) (three parts): 1. Encountering the Buddha and Receiving Instruction (two parts): 1. Indicating and Pointing. Mahasthamaprapta Dharmaraja (son of the Dharma), with his fifty-two Bodhisattvas of the same kind, immediately arose from their seats, prostrated themselves at the Buddha's feet, and then...
白佛言。我憶往昔恒河沙劫。有佛出世名無量光。十二如來相繼一劫。其最後佛名超日月光。彼佛教我念佛三昧 亦名無量光得大勢。如觀經釋。唸佛三昧如下自明 二敘教二。一喻顯二。一喻不念之失。
譬如有人一專為憶一人專妄。如是二人。若逢不逢或見非見 專憶如佛。專忘謂不念者。如是眾生見佛不定。故云若逢不逢等 二喻唸佛之得。
二人相憶。二憶念深。如是乃至從生至生同於形影。不相乖異 佛與眾生。憶念相應。故佛與生如形影也 二法合二。一合不念。
十方如來憐念眾生如母憶子。若子逃逝雖憶何為 如母憶子佛也。若子逃逝生也。雖憶何為不會遇也 二合唸佛二。一提喻貼合。
子若憶母如母憶時。母子歷生不相違遠。若眾生心憶佛唸佛。現前當來必定見佛。去佛不遠。不假方便自得心開 初提喻。若眾下貼合。不假下得益 二寄喻重顯。
如染香人身有香氣。此則名曰香光莊嚴 染香有香氣。唸佛得見佛。因果相稱。誰謂不然 二修習獲證。
我本因地。以唸佛心入無生忍。今於此界。攝唸佛人歸於凈土 唸佛入無生者。初即以生滅心。緣唸佛之相好。專注一境。心無間然。見佛相好光明莊嚴依報眷屬一一樂事。如對明鏡自見面像。周眸遍覽無非
【現代漢語翻譯】 現代漢語譯本： 佛陀說：『我回憶過去恒河沙劫（Ganges-sand kalpas，極長的時間單位）之前，有佛出世，名為無量光（Amitabha，意為『無量光』）。有十二位如來（Tathagata，佛的稱號）相繼出現於一個劫（kalpa，時間單位）中，其中最後一位佛名為超日月光（Surya-candra-atikkanta-prabha，意為『超越日月之光』）。那位佛陀教我念佛三昧（Buddhanusmrti-samadhi，憶念佛陀的禪定），也名為無量光得大勢（Amitabha-prapta-bala，獲得無量光和大勢至菩薩的加持）。如《觀經》（Visualization Sutra）所解釋，唸佛三昧如下文自會闡明。』 這是第二部分敘述教義，分為兩部分。第一部分用比喻來顯明，又分為兩部分。第一部分比喻不念佛的過失： 『譬如有人一心一意地憶念一個人，而另一個人卻一心一意地忘記。像這樣的兩個人，即使相逢也如同未逢，即使相見也如同未見。』一心憶念如同憶念佛陀，一心忘記就是不念佛。像這樣的眾生見佛不定，所以說『即使相逢也如同未逢』等等。 第二部分比喻唸佛的益處： 『兩個人互相憶念，而且憶念深刻，這樣乃至從生到生都如同形影相隨，不會互相乖離。』佛與眾生，憶念相應，所以佛與眾生如同形影。 第二部分是法義的結合，分為兩部分。第一部分結合不念佛的情況： 『十方如來憐憫憶念眾生，如同母親憶念兒子。如果兒子逃離，即使母親憶念又有何用呢？』如同母親憶念兒子，比喻佛陀。如果兒子逃離，比喻眾生。即使母親憶念又有何用呢？因為不會相遇。 第二部分結合唸佛的情況，分為兩部分。第一部分是提喻貼合： 『兒子如果憶念母親，如同母親憶念兒子一樣，母子歷生歷世都不會互相違背遠離。如果眾生心憶佛唸佛，現在和將來必定能見到佛，離佛不遠，不需假借其他方便就能自然心得開悟。』 首先是提出比喻，『如果眾生』以下是貼合比喻，『不需假借』以下是得到利益。 第二部分是借用比喻再次顯明： 『如同薰香的人身上帶有香氣，這就可以稱為香光莊嚴（gandha-aloka-vyuha，香氣和光明所莊嚴）。』薰香的人身上帶有香氣，唸佛的人就能得見佛陀。因果相應，誰說不是這樣呢？ 第二部分是修習獲得證悟： 『我最初在因地（hetu-bhumi，修行初始階段），以唸佛之心進入無生忍（anutpattika-dharma-ksanti，對諸法不生不滅的證悟）。現在在這個世界，攝受唸佛之人歸於凈土（Sukhavati，阿彌陀佛的凈土）。』唸佛進入無生忍，最初就是以生滅之心，緣唸佛陀的相好，專注一境，心中沒有間斷，見到佛陀的相好光明莊嚴，依報眷屬一一都是快樂的事情，如同對著明鏡自己看見面容，周遍觀看沒有不是...
【English Translation】 English version: The Buddha said: 'I recall that in the past, countless kalpas (Ganges-sand kalpas) ago, a Buddha appeared in the world named Amitabha (Immeasurable Light). Twelve Tathagatas (Thus Come Ones) successively appeared in one kalpa, the last of whom was named Surya-candra-atikkanta-prabha (Transcending the Light of the Sun and Moon). That Buddha taught me the Buddhanusmrti-samadhi (Samadhi of Buddha-Recollection), also known as Amitabha-prapta-bala (Amitabha's Attained Power). As explained in the Visualization Sutra, the Buddhanusmrti-samadhi will be clarified below.' This is the second part, narrating the teachings, divided into two sections. The first section uses a metaphor to illustrate, further divided into two parts. The first part uses a metaphor for the fault of not practicing Buddha-Recollection: 'For example, if one person single-mindedly remembers another, while the other single-mindedly forgets. Such two people, even if they meet, it is as if they have not met; even if they see each other, it is as if they have not seen each other.' Single-minded remembrance is like remembering the Buddha; single-minded forgetting is like not practicing Buddha-Recollection. Such beings' seeing the Buddha is uncertain, hence the saying 'even if they meet, it is as if they have not met,' and so on. The second part uses a metaphor for the benefits of Buddha-Recollection: 'If two people remember each other, and their remembrance is deep, then even from life to life, they are like form and shadow, never deviating from each other.' The Buddha and sentient beings, when their remembrance corresponds, are like form and shadow. The second part is the combination of Dharma principles, divided into two sections. The first section combines the situation of not practicing Buddha-Recollection: 'The Tathagatas of the ten directions cherish and remember sentient beings like a mother remembers her child. If the child runs away, what is the use of the mother's remembrance?' Like a mother remembering her child, this is a metaphor for the Buddha. If the child runs away, this is a metaphor for sentient beings. What is the use of the mother's remembrance? Because they will not meet. The second part combines the situation of practicing Buddha-Recollection, divided into two sections. The first section is the analogy and application: 'If the child remembers the mother, just as the mother remembers the child, mother and child will not be separated or distant from each other through lifetimes. If sentient beings remember the Buddha and practice Buddha-Recollection, they will surely see the Buddha in the present and future, not far from the Buddha, and without relying on other means, they will naturally attain the opening of their minds.' First, the metaphor is presented; 'If sentient beings' below is the application of the metaphor; 'without relying' below is the benefit obtained. The second part is re-emphasizing through the metaphor: 'Like a person who is perfumed carries a fragrance on their body, this is called gandha-aloka-vyuha (Fragrant Light Adornment).' A perfumed person carries a fragrance, and a person who practices Buddha-Recollection will see the Buddha. Cause and effect correspond; who would say it is not so? The second part is cultivation and attainment of realization: 'In my original causal ground (hetu-bhumi), I entered the Anutpattika-dharma-ksanti (Forbearance of Non-Origination of Dharmas) through the mind of Buddha-Recollection. Now in this world, I gather those who practice Buddha-Recollection and guide them to the Pure Land (Sukhavati).' Entering the Anutpattika-dharma-ksanti through Buddha-Recollection means initially using the mind of arising and ceasing to contemplate the marks and qualities of the Buddha, focusing single-mindedly without interruption, seeing the Buddha's marks and qualities, light, adornments, and the joyful circumstances of the retinue and environment, just like seeing one's own face in a clear mirror, and seeing nothing that is not...
佛果。然後復觀所念之佛諸有境界。俱為虛妄。本無自性。以從念想之所現故。能念之心已起未起自何而有。不見一法畢竟空寂。以心不見心無相可得。斯則能所俱寂本來離念。離念相者等虛空界無所不遍。法界一相。即是如來平等法身。此則由念相好見法身佛。即無生念也。故云以唸佛心入無生忍。我既得度。眾生法身與我無異。無異之性互相關涉。故唸佛者我皆攝取。故云攝唸佛人歸於凈土 三結答所問。
佛問圓通。我無選擇。都攝六根。凈念相繼得三摩地。斯為第一 念屬意根。意根即諸根所依。故攝六也。念即無念。故云凈念。不以念間。故云相繼。此即于根大性而悟入也。
首楞嚴義疏注經卷第五(之二) 大正藏第 39 冊 No. 1799 首楞嚴義疏注經
首楞嚴義疏注經卷第六(之一)
長水沙門子璇集
第五返聞真實證。此門次第合次那律。以是六根之耳根故。今以圓通義廣慶說相繼敕簡連環。故最後說。以表臻極真實故爾。若前便說。諸佛放光慶贊此門。即余聖無功。若不慶贊。不表此門。是真圓通。故今科為返聞真實也 文二。一正陳修證三。一正敘因修二。一遇佛稟教。
爾時觀世音菩薩即從座起。頂禮佛足。而白佛言。世尊。憶念我昔無
【現代漢語翻譯】 佛果（Buddha-fruit）。然後進一步觀察所念之佛的所有境界，都是虛妄的，本來沒有自性。因為它們是從念想中顯現出來的。能唸的心，無論是已經生起還是尚未生起，又是從哪裡來的呢？不見一法不是畢竟空寂的。以心不見心，因為心沒有相可以執著。這樣，能念和所念都寂滅，本來就遠離念頭。遠離念頭之相，等同於虛空界，無所不遍。法界一相，就是如來平等法身。這是通過唸佛的相好而見到法身佛，也就是無生之念。所以說，以唸佛心入無生忍。我既然已經得度，眾生的法身與我沒有差別。沒有差別的自性互相影響。所以唸佛的人，我都攝取。所以說，攝唸佛人歸於凈土。這是第三個總結回答所問。 佛問什麼是圓通，我沒有選擇，都攝六根，以清凈的念頭相續不斷，得到三摩地（Samadhi，禪定）。這是第一。念屬於意根。意根是諸根所依之處，所以說攝六根。念就是無念，所以說是凈念。不讓念頭間斷，所以說是相繼。這就在根的自性上悟入。 《首楞嚴義疏注經》卷第五(之二) 大正藏第 39 冊 No. 1799 《首楞嚴義疏注經》 《首楞嚴義疏注經》卷第六(之一) 長水沙門子璇集 第五，返聞自性以證真實。此門修證的次第，應當緊隨那律陀（Aniruddha，阿那律）。因為這是六根中的耳根。現在用圓通的意義廣泛地慶賀和解說，相繼不斷，敕令簡擇，連環相扣。所以最後說。以此來表示達到極致的真實。如果前面就說，諸佛放光慶贊此門，就顯得其他聖者沒有功勞。如果不慶贊，就不能表明此門是真正的圓通。所以現在科判為返聞真實。分為兩部分。一是正式陳述修證，分為三部分。一是正式敘述因地修行，二是遇到佛而稟受教誨。 這時，觀世音菩薩（Avalokiteśvara Bodhisattva）即從座位上站起，頂禮佛足，對佛說：『世尊，憶念我過去無'
【English Translation】 Buddha-fruit. Then further contemplate all the realms of the Buddha contemplated, all are illusory, originally without self-nature. Because they are manifested from thoughts. The mind capable of thinking, whether it has arisen or not, where does it come from? Not seeing a single dharma that is not ultimately empty and still. The mind does not see the mind, because the mind has no form to grasp. Thus, both the able and the object are still, originally free from thoughts. The aspect of being free from thoughts is equal to the realm of empty space, all-pervading. The one aspect of the Dharma Realm is the Tathagata's (如來) equal Dharma-body. This is seeing the Dharma-body Buddha through contemplating the auspicious marks of the Buddha, which is the thought of non-birth. Therefore, it is said, 'Entering the patience of non-birth with the mind of contemplating the Buddha.' Since I have been delivered, the Dharma-body of sentient beings is no different from mine. The nature of no difference influences each other. Therefore, I gather all those who contemplate the Buddha. Therefore, it is said, 'Gathering those who contemplate the Buddha and returning them to the Pure Land.' This is the third concluding answer to the question. The Buddha asked what is perfect penetration, I have no choice, gather all six senses, with pure thoughts continuously, attain Samadhi (三摩地). This is the first. Thought belongs to the mind-root. The mind-root is where all the senses rely, so it is said to gather the six senses. Thought is no-thought, so it is called pure thought. Not allowing thoughts to be interrupted, so it is called continuous. This is to awaken into the nature of the root. Shoulengyan Yishu Zhujing (首楞嚴義疏注經) Volume 5 (Part 2) Taisho Tripitaka Volume 39 No. 1799 Shoulengyan Yishu Zhujing (首楞嚴義疏注經) Shoulengyan Yishu Zhujing (首楞嚴義疏注經) Volume 6 (Part 1) Compiled by Shamen Zixuan of Changshui Fifth, returning to hearing to verify the true nature. The order of cultivation and verification of this door should closely follow Aniruddha (阿那律). Because this is the ear-root of the six senses. Now, with the meaning of perfect penetration, widely celebrate and explain, continuously, ordering selection, interlocking. So it is said last. In order to express the ultimate truth. If it is said in the front, the Buddhas emit light to celebrate this door, it will appear that the other saints have no merit. If there is no celebration, it cannot show that this door is the true perfect penetration. So now it is classified as returning to hearing to verify the truth. Divided into two parts. One is formally stating the cultivation and verification, divided into three parts. One is formally narrating the cause of cultivation, and two is encountering the Buddha and receiving teachings. At that time, Avalokiteśvara Bodhisattva (觀世音菩薩) immediately rose from his seat, prostrated at the Buddha's feet, and said to the Buddha: 'World Honored One, I remember that in the past I had no'
數恒河沙劫。於時有佛出現於世。名觀世音。我于彼佛發菩提心。彼佛教我從聞思修入三摩地 梵音阿那婆婁吉底輸。此云觀世音。從能所境智以立名也。值佛觀法。皆其所師。師資相承無相違耳。聞思修慧諸行通途。無有一佛不以音聲而化群品。無有一機不從耳根聞教解悟。由是彼佛教從此入 二如教修觀。
初于聞中入流亡所。所入既寂。動靜二相瞭然不生。如是漸增。聞所聞盡 入流猶返流也。初觀聞性。返照離緣。不隨前塵流轉起滅。故云入流亡所。所緣聲相由不隨故。寂然不起。起即是動。既亡動相靜亦不生。以動靜境是耳家所取。今觀無性本無所有畢竟叵得。故云瞭然不生。即所取無相也。圓覺云應當遠離一切幻化虛妄境界。復增觀行。所緣既亡。聞相不起。此能聞相即是聞慧。能所俱寂。故云聞所聞盡。此遣聞慧也。一根既爾。余根亦然。亦是前文此根初解先得人空也。圓覺云心如幻者亦復遠離。
盡聞不住。覺所覺空 盡聞之處即思慧為體。名之為覺。此之覺慧屬第六識。是則舍聞而觀于義。今亦不住此盡聞處。更進觀行。觀破此覺及所覺聞。二俱不立。故名為空。此遣思慧。即前文云。空性圓明成法解脫。圓覺云遠離為幻亦復遠離。
空覺極圓。空所空滅 覺空之處思慧既盡。
【現代漢語翻譯】 現代漢語譯本 經歷如恒河沙粒般無數的劫數。那時有一尊佛出現在世間，名為觀世音（Avalokiteśvara，意為觀照世間聲音的菩薩）。我于那位佛前發起菩提心。那位佛陀教導我從聽聞、思考、修習進入三摩地（Samādhi，意為禪定）。梵語阿那婆婁吉底輸（Anāvalokiteśvara），翻譯成中文就是觀世音。這是從能觀、所觀、境界、智慧來立名的。值遇佛陀觀法，都是我的老師。師徒之間互相傳承，沒有相違背的地方。聽聞、思考、修習的智慧是各種修行的共通途徑。沒有哪一尊佛不是用聲音來教化眾生，也沒有哪一種根器不是從耳根聽聞教法而理解覺悟的。因此，那位佛陀教導我從這裡入手。這是第二點，如教導般修習觀法。
首先在聽聞中，進入法流，忘卻所緣。所緣既然寂滅，動和靜兩種現象就完全不生起。像這樣逐漸增進，聽聞和所聽聞都止息。進入法流就像是返回法流。最初觀照聽聞的自性，反過來照見，遠離外緣。不隨著外在塵境的流轉生滅，所以說進入法流，忘卻所緣。所緣的聲相因為不隨逐的緣故，寂然不起。生起就是動。既然動相已經止息，靜相也不生起。因為動和靜的境界是耳根所取的。現在觀照自性本無所有，畢竟不可得。所以說完全不生起，就是所取之境無相。圓覺經說，應當遠離一切幻化虛妄的境界。再次增進觀行，所緣既然止息，聽聞的現象也不生起。這能聽聞的現象就是聞慧。能聽和所聽都寂滅，所以說聽聞和所聽聞都止息。這是去除聞慧。一根既然如此，其餘的根也是這樣。這也是前面所說的，此根最初解脫，先得到人空。圓覺經說，心如幻化，也應當遠離。
止息聽聞之後，不住留於此，覺知和所覺都空寂。止息聽聞的地方，就是以思慧為本體。名稱叫做覺。這覺慧屬於第六識。這就是捨棄聽聞而觀照義理。現在也不住留在這止息聽聞的地方。更進一步觀行。觀照破除這覺知和所覺的聽聞。兩者都不成立。所以名稱叫做空。這是去除思慧。就是前面所說的，空性圓滿光明，成就法解脫。圓覺經說，遠離幻化，也應當遠離。
覺知空寂到極點，空和所空都滅除。覺知空寂的地方，思慧已經窮盡。
【English Translation】 English version Counting kalpas like the sands of the Ganges River. At that time, a Buddha appeared in the world, named Avalokiteśvara (觀世音, meaning the Bodhisattva who contemplates the sounds of the world). I aroused the Bodhi mind before that Buddha. That Buddha taught me to enter Samādhi (三摩地, meaning meditative absorption) through hearing, thinking, and cultivating. The Sanskrit term is Anāvalokiteśvara (阿那婆婁吉底輸), which translates to Avalokiteśvara in Chinese. This name is established based on the ability to observe, the object of observation, the realm, and wisdom. Encountering the Buddha's contemplation methods, all are my teachers. The transmission between teacher and disciple is harmonious and without contradiction. The wisdom of hearing, thinking, and cultivating is a common path for all practices. There is no Buddha who does not transform beings through sound, and there is no capacity that does not understand and awaken through hearing teachings with the ear. Therefore, that Buddha taught me to enter from here. This is the second point, to cultivate contemplation as taught.
Initially, in hearing, enter the stream and forget the object. Since the object is extinguished, the two aspects of movement and stillness do not arise. Gradually increase in this way, until hearing and what is heard are exhausted. Entering the stream is like returning to the stream. Initially, contemplate the nature of hearing, reflecting back and separating from conditions. Do not follow the arising and ceasing of the preceding dust, therefore it is said to enter the stream and forget the object. The sound aspect of the object does not arise because it is not followed. Arising is movement. Since the aspect of movement has ceased, the aspect of stillness also does not arise. Because the realms of movement and stillness are what the ear takes. Now contemplate that the nature is originally without anything, ultimately unattainable. Therefore it is said that it does not arise at all, which is the absence of the object taken. The Yuanjue Sutra says that one should stay away from all illusory and false realms. Increase the practice of contemplation again, since the object has ceased, the phenomenon of hearing does not arise. This ability to hear is hearing wisdom. Both the ability and the object are extinguished, therefore it is said that hearing and what is heard are exhausted. This is to eliminate hearing wisdom. Since one root is like this, the other roots are also like this. This is also what was said earlier, that this root is initially liberated, first attaining the emptiness of self. The Yuanjue Sutra says that the mind is like an illusion, and one should also stay away from it.
After exhausting hearing, do not dwell on it, awareness and what is aware are empty. The place where hearing is exhausted is the essence of thinking wisdom. Its name is awareness. This awareness wisdom belongs to the sixth consciousness. This is to abandon hearing and contemplate the meaning. Now also do not dwell in this place where hearing is exhausted. Advance further in contemplation. Contemplate and break through this awareness and the hearing that is aware of. Neither of the two is established. Therefore its name is emptiness. This is to eliminate thinking wisdom. This is what was said earlier, that the nature of emptiness is perfectly bright, accomplishing liberation from the Dharma. The Yuanjue Sutra says that one should stay away from illusion, and one should also stay away from it.
When awareness of emptiness reaches its extreme, emptiness and what is emptied are extinguished. The place where awareness is empty, thinking wisdom has been exhausted.
唯與修慧相應。觀行增微修慧圓極。故云空覺極圓。此能空修慧與所空覺亦俱不存。故云空所空滅。此遣修慧。即是前文解脫法已俱空不生也。圓覺經云。離遠離幻亦復遠離。
生滅既滅。寂滅現前 生滅既滅。即結前三慧三空盡也。既展轉空。俱屬生滅。至此已極。故云既滅。無生真理寂常妙性瞭然明現。故云寂滅現前。故上文云。是名菩薩從三摩地入無生忍。此乃圓觀聞性。無前境界。漸澄粗念。稍除細想。以至無念。如上文云。靜深不動。沙土自沈清水現前。名為初伏客塵煩惱。去泥純水。名為永斷根本無明。明相精純。一切變現不為煩惱。皆合涅槃清凈妙德。此即始從觀行至相似覺。名生滅位。入隨分覺證無生忍。名無生位。然此初證境界不可思議。與佛無殊。故經云。初心畢竟二不別。如是二心前心難。入此位后。心心寂滅。自然流入薩婆若海。此之觀門。即是圓修一心三觀。今為從聞思修返照離緣顯自聞性粗念不起細念不生以至寂滅。挾空義說。是則一空一切空也。聞性顯處中道理現。名寂滅現前耳 二具彰果德二。一獲果德。
忽然超越世出世間。十方圓明獲二殊勝。一者上合十方諸佛本妙覺心。與佛如來同一慈力。二者下合十方一切六道眾生。與諸眾生同一悲仰 前寂滅現前是斷德。本
【現代漢語翻譯】 現代漢語譯本： 唯有與修慧（通過修行獲得的智慧）相應，觀察修行逐漸精進，修慧達到圓滿極致，所以說『空覺極圓』。這能空掉修慧和所空掉的覺知都一起不存在，所以說『空所空滅』。這是去除修慧，也就是前文所說的解脫之法已經全部空寂不生。正如《圓覺經》所說：『離遠離幻，亦復遠離。』 『生滅既滅，寂滅現前』，生滅既然已經滅除，就是總結前面的三慧和三空都已窮盡。既然是輾轉相空，都屬於生滅的範疇，到這裡已經到了極致，所以說『既滅』。無生的真理，寂靜常住的妙性，清清楚楚地顯現出來，所以說『寂滅現前』。所以上文說：『是名菩薩從三摩地入無生忍。』這是圓滿地觀察聞性（聽覺的本性），沒有之前的境界，逐漸澄清粗糙的念頭，慢慢去除細微的想法，以至於沒有念頭。就像上文所說：『靜深不動，沙土自沉，清水現前』，這叫做初步降伏客塵煩惱。去除泥土，只剩下純凈的水，叫做永遠斷除根本無明。明亮的體相精純，一切變化顯現都不再是煩惱，都符合涅槃清凈的妙德。這也就是從觀行開始到相似覺，叫做生滅位，進入隨分覺，證得無生忍，叫做無生位。然而這最初證得的境界不可思議，與佛沒有差別。所以經上說：『初心畢竟二不別，如是二心前心難。』進入這個位次之後，心心寂滅，自然流入薩婆若海（一切智海）。這個觀門，就是圓滿修習一心三觀。現在是爲了從聽聞、思考、修習，反過來觀照，遠離外緣，顯現自己的聞性，粗糙的念頭不生起，細微的念頭也不生起，以至於寂滅。用空性的意義來說，就是一空一切空。聞性顯現之處，中道的真理就顯現，叫做寂滅現前。二、具體彰顯果德，分為二點。一、獲得果德。 『忽然超越世出世間，十方圓明獲二殊勝』。一者，向上與十方諸佛的本妙覺心相合，與佛如來具有同一慈力。二者，向下與十方一切六道眾生相合，與所有眾生具有同一悲仰。前面的寂滅現前是斷德（斷除煩惱的功德），根本
【English Translation】 English version: Only by being in accordance with cultivation wisdom (wisdom gained through practice), observing practice gradually progressing, and cultivation wisdom reaching perfect culmination, hence it is said 'emptiness-awareness supremely complete'. This ability to empty cultivation wisdom and the awareness being emptied both cease to exist together, hence it is said 'emptiness of what is emptied'. This is removing cultivation wisdom, which is what the previous text referred to as the Dharma of liberation already being entirely empty and unarisen. As the Surangama Sutra says: 'Leaving leaving illusion, also further leaving.' 'When arising and ceasing are extinguished, quiescent extinction appears'. The extinction of arising and ceasing is summarizing the previous three wisdoms and three emptinesses being exhausted. Since they are mutually empty in turn, they all belong to the category of arising and ceasing. Reaching this point is the ultimate, hence it is said 'extinguished'. The truth of non-arising, the wonderful nature of quiescent permanence, clearly and distinctly manifests, hence it is said 'quiescent extinction appears'. Therefore, the previous text says: 'This is called a Bodhisattva entering the patience of non-arising from Samadhi.' This is completely observing the hearing-nature (the inherent nature of hearing), without previous realms, gradually clarifying coarse thoughts, slowly removing subtle thoughts, to the point of having no thoughts. As the previous text says: 'Still and deeply unmoving, sand and soil sink by themselves, clear water appears', this is called initially subduing the guest-dust afflictions. Removing the mud, leaving only pure water, is called permanently severing fundamental ignorance. The bright form is pure, all transformations and manifestations are no longer afflictions, all accord with the wonderful virtue of Nirvana's purity. This is from the beginning of observation and practice to similar awareness, called the stage of arising and ceasing, entering partial awareness, realizing the patience of non-arising, called the stage of non-arising. However, this initial realization of the realm is inconceivable, with no difference from the Buddha. Therefore, the Sutra says: 'The initial mind and the ultimate are not different, such two minds, the former mind is difficult.' After entering this stage, mind after mind is quiescently extinguished, naturally flowing into the Sarvajna Sea (the ocean of all-knowing wisdom). This gate of observation is completely cultivating the one mind with the three contemplations. Now it is for reflecting back from hearing, thinking, and practicing, to be apart from external conditions, manifesting one's own hearing-nature, coarse thoughts not arising, subtle thoughts not arising, to the point of quiescent extinction. Using the meaning of emptiness to explain, it is that one emptiness is all emptiness. Where the hearing-nature manifests, the truth of the Middle Way manifests, called quiescent extinction appearing. Two, specifically displaying the virtues of the result, divided into two points. One, obtaining the virtues of the result. 'Suddenly transcending the world and beyond the world, the ten directions are completely bright, obtaining two supreme victories.' First, upwards uniting with the fundamental wonderful awareness-mind of the Buddhas of the ten directions, having the same compassionate power as the Tathagata Buddha. Second, downwards uniting with all sentient beings of the six realms in the ten directions, having the same compassionate longing as all sentient beings. The previous quiescent extinction appearing is the virtue of severance (the merit of severing afflictions), the root
覺妙心是智德。慈悲二力是恩德。既是圓修。三德圓證。故超世間凡夫出世三乘。此最上乘。唯佛與佛乃能究盡也。十方圓明者。證此境界。見十法界三種世間。無不是如。無不成佛。圓故無德不備。明故無障不盡。無緣慈悲是佛心相。具足眾德是德之首。勝中勝法故云殊勝。本妙覺心即是己心。與諸如來無二圓滿。今日親證。故名為合。合故得樂。故同慈力。一切眾生亦是此心無二無別。故亦彼合。合故見其本成佛道抂自流浪。故可悲仰。自下見應拔苦。皆由此二而流演耳 二明妙用三。一三十二應三。一標舉。
世尊。由我供養觀音如來。蒙彼如來授我如幻聞熏聞脩金剛三昧。與佛如來同慈力故。令我身成三十二應入諸國土 以如幻力。熏修聞思修慧。成金剛三昧。能破無始微細無明。圓證如來藏體。依體起用。隨緣能應入國土身。華嚴云。清凈妙法身。湛然應一切。今言三十二者。以能感之類不出斯數。非所現應有限量耳 二列釋四。聖身四。一佛身。
世尊。若諸菩薩。入三摩地。進修無漏。勝解現圓。我現佛身。而為說法令其解脫 第十地菩薩。坐華王座垂成正覺。亦須別佛說教聞熏令斷最後微細無明。故觀世音。現第十重他受用身而為說法。言勝解者。于決定境。忍可印持。不為異緣之所引
【現代漢語翻譯】 現代漢語譯本：覺妙心是智德（覺悟的微妙之心是智慧的功德）。慈悲二力是恩德（慈悲的力量是恩惠的功德）。既然是圓滿的修持，三德（智德、恩德、斷德）就能圓滿證得。因此超越世間凡夫和出世間的聲聞、緣覺、菩薩三乘。這是最上乘的佛法，只有佛與佛才能徹底究竟。十方圓明，是說證得這種境界，見到十法界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）的三種世間（眾生世間、國土世間、智正覺世間），沒有不是如如不動的，沒有不能成佛的。圓滿所以沒有哪種功德不具備，光明所以沒有哪種障礙不能消除。無緣大慈同體大悲是佛的心相，具足各種功德是功德之首。在殊勝之中最為殊勝，所以說是殊勝。本妙覺心就是自己的心，與諸佛如來沒有差別，圓滿具足。今日親自證得，所以名為合。合所以得到快樂，所以同於佛的慈悲之力。一切眾生也是這個心，沒有差別。所以也與佛心相合。相合所以見到眾生本已成就佛道，卻枉自流浪生死，所以可悲可嘆。下面所說見到眾生應拔除痛苦，都是由此慈悲二力而流露演化。二、說明觀世音菩薩的妙用，分為三部分。一、三十二應化身，分為三部分。一、標舉。 世尊（佛陀的尊稱）。由於我供養觀音如來（觀世音菩薩的佛身），蒙觀音如來傳授我如幻聞熏聞脩金剛三昧（如夢如幻的，通過聽聞熏習而修成的金剛喻定）。與佛如來具有相同的慈悲力量，使我能化成三十二種應化身，進入各種國土。以如夢如幻的力量，熏習修習聽聞、思惟、修習的智慧，成就金剛三昧，能破除無始以來的微細無明，圓滿證得如來藏（一切眾生本具的清凈佛性）的本體。依據如來藏體而起妙用，隨順因緣而能應化進入各種國土。華嚴經上說：『清凈微妙的法身，湛然遍應一切。』現在所說的三十二種應化身，是因為能被感應的眾生種類不出這許多，並非所顯現的應化身只有這些。二、分別解釋，分為四部分。聖身，分為四部分。一、佛身。 世尊。如果各位菩薩，進入三摩地（禪定），精進修習無漏（沒有煩惱）的功德，殊勝的理解顯現圓滿，我就現出佛身，為他們說法，使他們得到解脫。第十地菩薩，坐在華王座上，將要成就正覺，也需要別的佛來為他們說法，通過聽聞熏習，使他們斷除最後最微細的無明。所以觀世音菩薩，現出第十重他受用身（佛為十地菩薩所現之身）而為說法。所說的殊勝理解，對於決定的境界，能夠認可並堅持，不被其他因緣所動搖。
【English Translation】 English version: The awakened wondrous mind is the virtue of wisdom. The two powers of compassion are the virtue of grace. Since it is a complete cultivation, the three virtues (wisdom, grace, and severance) are fully realized. Therefore, it transcends worldly ordinary people and the three vehicles of the world-transcending Sravakas (聲聞), Pratyekabuddhas (緣覺), and Bodhisattvas. This is the supreme vehicle, which only Buddhas can fully comprehend. 'Perfectly illuminating in all directions' means attaining this state, seeing the three realms (sentient beings, lands, and wisdom) of the ten Dharma realms (地獄, 餓鬼, 畜生, 阿修羅, 人, 天, 聲聞, 緣覺, 菩薩, 佛) as being none other than Suchness (如). There is nothing that cannot become a Buddha. Because it is complete, no virtue is lacking; because it is illuminating, no obstacle remains. Unconditional compassion is the characteristic of the Buddha's mind, and possessing all virtues is the foremost of virtues. It is the most supreme among the supreme dharmas, hence it is called extraordinary. The original wondrous awakened mind is one's own mind, perfectly complete and no different from that of all Tathagatas (如來). Today, it is personally realized, hence it is called 'union'. Because of this union, one attains joy, and therefore shares the compassionate power. All sentient beings are also this mind, without any difference. Therefore, they are also in union with the Buddha's mind. Because of this union, one sees that they have originally attained Buddhahood but are needlessly wandering in samsara, hence it is pitiable and worthy of reverence. The following sections on seeing and responding to alleviate suffering all flow from these two powers. Second, explaining the wondrous function, in three parts. One, the thirty-two response bodies, in three parts. One, introduction. World Honored One (世尊, Buddha's honorific title). Because I made offerings to Avalokitesvara Tathagata (觀音如來, the Buddha-body of Avalokitesvara Bodhisattva), that Tathagata bestowed upon me the 'Illusion-like Hearing-Smelling-Hearing-Cultivating Vajra Samadhi' (如幻聞熏聞脩金剛三昧, a diamond-like concentration achieved through hearing and cultivation, which is like an illusion). Because I have the same compassionate power as the Buddhas, I am able to manifest in thirty-two response bodies and enter all lands. With the power of illusion, I cultivate the wisdom of hearing, thinking, and cultivating, achieving the Vajra Samadhi, which can destroy beginningless subtle ignorance and fully realize the essence of the Tathagatagarbha (如來藏, the pure Buddha-nature inherent in all beings). Based on this essence, I manifest functions, responding to conditions and entering lands. The Avatamsaka Sutra says, 'The pure and wondrous Dharma body, serenely responds to everything.' The thirty-two response bodies mentioned here are because the types of beings that can be influenced do not exceed this number, not that the manifested response bodies are limited to these. Two, explanation in detail, in four parts. The holy bodies, in four parts. One, the Buddha body. World Honored One. If all Bodhisattvas enter Samadhi (三摩地, meditative concentration), diligently cultivate non-outflow (無漏, without defilements) virtues, and their superior understanding manifests completely, I will manifest as a Buddha body and teach them the Dharma, enabling them to attain liberation. Bodhisattvas of the tenth ground, sitting on the lotus throne, about to achieve perfect enlightenment, also need another Buddha to teach them the Dharma, so that they can eliminate the last subtle ignorance through hearing and cultivation. Therefore, Avalokitesvara Bodhisattva manifests as the tenth-level other-enjoyment body (他受用身, the body that a Buddha manifests for tenth-ground Bodhisattvas) to teach the Dharma. 'Superior understanding' means that one can acknowledge and uphold a determined state, and not be swayed by other conditions.
轉。此指最極根本無分別智將圓滿時。故名勝解。然此菩薩。登住已去雖為因位。便能現上位身為彼說法。以此圓證一位即諸位更無淺深。故能現耳 二獨覺。
若諸有學。寂靜妙明。勝妙現圓。我于彼前現獨覺身。而為說法令其解脫 麟覺獨悟。出無佛世。厭喧樂靜。獨處山林。資加二位名為有學。此後斷惑便證無學。約自乘理智將證未證。名寂靜妙明。菩薩現同類身。先稱本習。后令近佛 三緣覺。
若諸有學。斷十二緣。緣斷勝性勝妙現圓。我于彼前現緣覺身。而為說法令其解脫 辟支迦羅云獨覺。亦云緣覺。前但自悟。今依教悟。觀十二緣。作流轉還滅二種觀法。以集諦為初門。未發真前名為有學。理智將圓。菩薩身同必誘令進也 四聲聞。
若諸有學。得四諦空。修道入滅。勝性現圓。我于彼前現聲聞身。而為說法令其解脫 因聞四諦聲教悟。故名聲聞也。發真之後三果三向。俱名有學。未發真前。在忍位中。用有漏智。縮觀觀四諦。作三十二行相。見道一十六心無漏道發。斷四諦下八十八使分別煩惱。證生空理。名四諦空。從初果后。進斷俱生。證滅諦理。名修道入滅。將登無學。名勝性現圓。現身說法令其速證。然後誘之。不滯化城令進大果 二天質二。一釋梵自在對。
若
【現代漢語翻譯】 現代漢語譯本： 轉。這裡指的是最極根本無分別智將要圓滿的時候，所以叫做勝解。然而這位菩薩，從登地、住地之後，雖然還在因位，便能顯現上位菩薩的身形為他們說法。因為圓滿證得一個位次，就等於證得所有位次，沒有淺深之別，所以能夠顯現。 二、獨覺。 如果有些有學，寂靜妙明，勝妙現圓，我就在他們面前顯現獨覺身，為他們說法，使他們解脫。（麟覺獨悟，出現在沒有佛的時代，厭惡喧囂，喜愛安靜，獨自住在山林。以資糧位和加行位為基礎，稱為有學。此後斷除迷惑，便證得無學。從自身所修的理智來說，將要證得但尚未證得，叫做寂靜妙明。菩薩顯現同類的身形，先順應他們的習性，然後引導他們接近佛。） 三、緣覺。 如果有些有學，斷除十二因緣，因緣斷滅，勝性勝妙現圓，我就在他們面前顯現緣覺身，為他們說法，使他們解脫。（辟支迦羅（Pratyekabuddha），也叫獨覺，也叫緣覺。前者只是自己覺悟，後者依教理而覺悟，觀察十二因緣，作流轉和還滅兩種觀法，以集諦為入門。未發真智之前叫做有學，理智將要圓滿。菩薩顯現相同的身形，必定引導他們前進。） 四、聲聞。 如果有些有學，證得四諦空性，修道入滅，勝性現圓，我就在他們面前顯現聲聞身，為他們說法，使他們解脫。（因為聽聞四諦的聲教而覺悟，所以叫做聲聞。發起真智之後，三果和三向，都叫做有學。未發真智之前，在忍位中，用有漏的智慧，收縮地觀察四諦，作三十二行相。見道時一十六心無漏道生起，斷除四諦下的八十八使分別煩惱，證得生空之理，叫做四諦空。從初果之後，進而斷除俱生煩惱，證得滅諦之理，叫做修道入滅。將要登上無學果位，叫做勝性現圓。顯現身形說法，使他們迅速證得果位，然後引導他們，不滯留在化城，使他們前進到大乘的果位。） 二、天質二：一、釋梵自在對。 如果
【English Translation】 English version: 'Turn.' This refers to the time when the ultimate and fundamental non-discriminating wisdom is about to be perfected, hence it is called 'supreme understanding'. However, this Bodhisattva, from the stage of 'Bhumi' (ground) and 'Vasa' (abode) onwards, although still in the causal stage, can manifest the body of a higher-level Bodhisattva to teach them the Dharma. Because perfectly realizing one stage is equivalent to realizing all stages, without any difference in depth, hence they can manifest. 2. Pratyekabuddhas (Solitary Buddhas). If there are those who are still learning (with-study), serene and wonderfully clear, with supreme and wonderful manifestation perfected, I will manifest a Pratyekabuddha body before them and teach them the Dharma, enabling them to attain liberation. (The 'Rhinoceros-like Buddha' awakens alone, appearing in times without a Buddha, disliking noise and enjoying tranquility, dwelling alone in the mountains and forests. Relying on the stages of accumulation and application, they are called 'with-study'. After cutting off delusions, they attain the stage of 'no-more-learning'. From the perspective of their own practice of reason and wisdom, about to realize but not yet realized, it is called 'serene and wonderfully clear'. The Bodhisattva manifests a similar body, first according to their habits, then guiding them closer to the Buddha.) 3. Conditioned Buddhas (Those enlightened by conditions). If there are those who are still learning (with-study), severing the twelve links of dependent origination, with the severance of conditions, supreme nature and wonderful manifestation perfected, I will manifest a Conditioned Buddha body before them and teach them the Dharma, enabling them to attain liberation. (Pratyekabuddha (Pratyekabuddha) is also called 'Solitary Buddha' and 'Conditioned Buddha'. The former only awakens by themselves, the latter awakens based on teachings, observing the twelve links of dependent origination, practicing the two types of contemplation of arising and ceasing, taking the 'truth of suffering' as the entry point. Before developing true wisdom, they are called 'with-study', with reason and wisdom about to be perfected. The Bodhisattva manifests a similar body, surely guiding them forward.) 4. Sravakas (Voice-hearers). If there are those who are still learning (with-study), attaining the emptiness of the Four Noble Truths, cultivating the path to enter cessation, with supreme nature manifested and perfected, I will manifest a Sravaka body before them and teach them the Dharma, enabling them to attain liberation. (Because they awaken by hearing the teachings of the Four Noble Truths, they are called Sravakas. After developing true wisdom, the three fruits and three paths are all called 'with-study'. Before developing true wisdom, in the stage of forbearance, using defiled wisdom, they contractedly contemplate the Four Noble Truths, practicing the thirty-two aspects. At the moment of seeing the path, sixteen moments of undefiled path arise, cutting off the eighty-eight afflictions of discrimination under the Four Noble Truths, realizing the principle of the emptiness of self, called the 'emptiness of the Four Noble Truths'. From the first fruit onwards, further cutting off innate afflictions, realizing the principle of the truth of cessation, called 'cultivating the path to enter cessation'. About to ascend to the stage of 'no-more-learning', called 'supreme nature manifested and perfected'. Manifesting a body and teaching the Dharma, enabling them to quickly attain the fruit, then guiding them, not allowing them to remain in the 'illusory city', enabling them to advance to the great fruit.) 2. Two types of celestial beings: 1. Sakra (釋) Brahma (梵) and Isvara (自在) in contrast. If
諸眾生。欲心明悟不犯欲塵。欲身清凈。我于彼前現梵王身。而為說法令其解脫 若有希欲心明開悟身光清凈生於四禪。不為欲界煩惱塵染。為現梵王。說四禪法出入禪支修證次第。令其離欲生於梵世。
若諸眾生。欲為天主統領諸天。我于彼前現帝釋身。而為說法令其成就 眾生愛統諸天。菩薩現為帝釋。說上品十善。令戒根清凈。生地居頂。住善見宮。為忉利王也。
若諸眾生。欲身自在遊行十方。我于彼前現自在天身。而為說法令其成就 欲身自在遊行十方。現二天身說法教化。即夜摩睹史天也。名自在者。慈恩云。得異熟果。隨意所念勝下二天。下二天果依樹而得。今隨欲得。名為自在。
若諸眾生。欲身自在飛行虛空。我于彼前現大自在天身。而為說法令其成就 樂變化天他化自在。名大自在。不樂異熟果。樂自樂他。變為樂具而受用之。名大自在。然若止以化樂他化二天所配。即攝義不盡。故從慈恩攝四天也 二統攝鬼神對。
若諸眾生。愛統鬼神救護國土。我于彼前現天大將軍身。而為說法令其成就 天大將軍即天帝所管將也。分住三十二天。各領鬼神鎮護四方。
若諸眾生。愛統世界保護眾生。我于彼前現四天王身。而為說法令其成就 四天王者。上升之元首。地獄
【現代漢語翻譯】 現代漢語譯本 若有眾生，希望內心明澈，不被慾望的塵埃沾染，希望自身清凈。我便在他們面前顯現梵王（Brahmā，色界諸天之王）之身，為他們說法，使他們得以解脫。如果有人希望內心明亮，開啟智慧，自身的光芒清凈，從而生於四禪天（catu-dhyāna，色界四種禪定境界），不被欲界的煩惱塵埃所污染，我便為他們顯現梵王之身，為他們宣說四禪的法門，以及入禪、出禪的次第和修證的方法，使他們脫離慾望，得以生於梵天世界。 若有眾生，希望成為天主，統領諸天。我便在他們面前顯現帝釋（Indra，忉利天之主）之身，為他們說法，使他們得以成就。眾生如果喜愛統領諸天，菩薩便顯現為帝釋，為他們宣說上品十善業（daśa-kuśala-karmāṇi），使他們的戒律根基清凈，得以生於地居天的頂端，居住在善見宮（Sudarsana，帝釋天所居住的宮殿），成為忉利天之王。 若有眾生，希望自身自在地遍及十方。我便在他們面前顯現自在天（Īśvara，欲界第六天之主）之身，為他們說法，使他們得以成就。希望自身自在地遍及十方，便顯現夜摩天（Yāmadeva，欲界第三天）和兜率天（Tuṣita，欲界第四天）之身說法教化。所謂『自在』，慈恩大師解釋說，是得到異熟果報，能夠隨意滿足自己的願望，勝過下方的二天。下方的二天獲得果報需要依靠樹木，而自在天則可以隨心所欲地獲得，所以稱為『自在』。 若有眾生，希望自身自在地飛行於虛空。我便在他們面前顯現大自在天（Mahēśvara，色界頂天之主）之身，為他們說法，使他們得以成就。樂於變化天和化樂天（Nirmāṇarati，欲界第五天）的他化自在天（Paranirmita-vaśavartin，欲界第六天），被稱為『大自在』。他們不樂於異熟果報，而樂於自己快樂也讓他人快樂，變化出各種享樂的器具來受用，所以稱為『大自在』。然而，如果僅僅用化樂天和他化自在天來對應，就不能完全涵蓋其含義。所以慈恩大師將四天都包括在內。這是第二類，統攝鬼神相對。 若有眾生，喜愛統領鬼神，救護國土。我便在他們面前顯現天大將軍（Deva-mahā-senāpati，護法神將）之身，為他們說法，使他們得以成就。天大將軍是天帝所管轄的將領，分住在三十二天，各自統領鬼神，鎮守四方。 若有眾生，喜愛統領世界，保護眾生。我便在他們面前顯現四天王（Caturmahārājakāyikas，四大天王）之身，為他們說法，使他們得以成就。四天王是上升的開端，地獄
【English Translation】 English version If there are sentient beings who desire a clear and enlightened mind, free from the defilement of desire, and who desire a pure body, I will appear before them in the form of Brahmā (the king of the Brahmā heavens in the Form Realm) and teach them the Dharma, enabling them to attain liberation. If there are those who aspire to a bright and enlightened mind, a pure and radiant body, and to be born in the Four Dhyānas (catu-dhyāna, the four meditative states of the Form Realm), unpolluted by the afflictions of the Desire Realm, I will appear as Brahmā and expound the Dharma of the Four Dhyānas, the order of entering and exiting meditative states, and the stages of cultivation and realization, enabling them to be free from desire and be born in the Brahmā heavens. If there are sentient beings who desire to become the lord of the heavens, ruling over all the devas, I will appear before them in the form of Indra (the lord of the Trāyastriṃśa Heaven) and teach them the Dharma, enabling them to achieve this. If sentient beings love to rule over the heavens, the Bodhisattva will manifest as Indra and teach them the supreme ten wholesome actions (daśa-kuśala-karmāṇi), purifying the roots of their precepts, enabling them to be born at the summit of the earth-dwelling heavens, residing in the Sudarsana Palace (Sudarsana, Indra's palace), and becoming the king of the Trāyastriṃśa Heaven. If there are sentient beings who desire to freely manifest throughout the ten directions, I will appear before them in the form of Īśvara (the lord of the sixth heaven of the Desire Realm) and teach them the Dharma, enabling them to achieve this. To those who desire to freely manifest throughout the ten directions, I will appear in the forms of the Yāmadeva Heaven (Yāmadeva, the third heaven of the Desire Realm) and the Tuṣita Heaven (Tuṣita, the fourth heaven of the Desire Realm) to teach and transform them. As for 'Īśvara', Cien explains that it means obtaining the result of differentiated maturation, being able to fulfill one's desires at will, surpassing the two lower heavens. The two lower heavens obtain their results by relying on trees, while Īśvara can obtain them at will, hence the name 'Īśvara'. If there are sentient beings who desire to freely fly in the sky, I will appear before them in the form of Mahēśvara (the lord of the highest heaven of the Form Realm) and teach them the Dharma, enabling them to achieve this. The Paranirmita-vaśavartin Heaven (the sixth heaven of the Desire Realm), which delights in transformation and the pleasures created by others, is called 'Mahēśvara'. They do not delight in the results of differentiated maturation, but delight in their own happiness and the happiness of others, transforming various instruments of enjoyment for their own use, hence the name 'Mahēśvara'. However, if we only associate it with the Nirmāṇarati Heaven (the fifth heaven of the Desire Realm) and the Paranirmita-vaśavartin Heaven, we cannot fully encompass its meaning. Therefore, Cien includes all four heavens. This is the second category, in contrast to those who govern ghosts and spirits. If there are sentient beings who love to govern ghosts and spirits and protect their countries, I will appear before them in the form of a Deva-mahā-senāpati (a great celestial general, a protector deity) and teach them the Dharma, enabling them to achieve this. The Deva-mahā-senāpati are generals under the command of the celestial emperor, residing in the thirty-two heavens, each leading ghosts and spirits to guard the four directions. If there are sentient beings who love to govern the world and protect sentient beings, I will appear before them in the form of the Caturmahārājakāyikas (the Four Heavenly Kings) and teach them the Dharma, enabling them to achieve this. The Four Heavenly Kings are the leaders of the ascending path, the lower realm
之初天。于須彌山各居一埵。所領鬼神每王二部。共八部眾救護國界。
若諸眾生。愛生天宮驅使鬼神。我于彼前現四天王國太子身。而為說法令其成就 天王太子即那吒之類。輔政統攝。跨握鬼物護世益人。菩薩身同。先令成就。后使厭離 三人位三。一帝王臣佐對。
若諸眾生。樂為人主。我于彼前現人王身。而為說法令其成就 王往也。人皆歸往也。四輪粟散皆人之王。以上化下。物無不從。
若諸眾生。愛主族姓世間推讓。我于彼前現長者身。而為說法令其成就 長者具有十德。謂姓貴。位高。大富。威猛。智深。年耆。行凈。禮備。上嘆。下歸。十德具焉名大長者。
若諸眾生。愛談名言清凈自居。我于彼前現居士身。而為說法令其成就 博聞強識。不求仕宦。居財大富秉志廉貞。故名居士。
若諸眾生。愛治國土剖斷邦邑。我于彼前現宰官身。而為說法令其成就 國域也。大曰邦。邦封也。有功者封於是也。邑即是縣。五官六官各有所典。皆為宰官。斯則葺治邦家。移訓風俗。剖判決斷。民無抂撓也。
若諸眾生。愛諸數術攝衛自居。我于彼前現婆羅門身。而為說法令其成就 婆羅門云凈行。咒禁算藝調養方法皆為數術。菩薩乘機現相。獎而成之。亦何物而不化
【現代漢語翻譯】 現代漢語譯本： 最初的天。在須彌山（Mount Sumeru）各自佔據一個山峰。所統領的鬼神每位天王統領兩部。共同組成八部眾救護國家邊境。
如果各類眾生，喜愛往生天宮驅使鬼神，我就在那類眾生面前顯現四天王國太子之身，來為他們說法，使他們成就。天王太子就是那吒（Nata）之類。輔佐政事統領管轄，掌握鬼物護衛世間利益人民。菩薩的身形相同。先讓他們成就，然後使他們厭離。三人之位有三種，一是帝王臣佐的對應。
如果各類眾生，樂於成為人中之主，我就在那類眾生面前顯現人王之身，來為他們說法，使他們成就。王是前往的意思。人們都歸向他。擁有四輪的粟散王都是人中之王。以上教化下，萬物沒有不順從的。
如果各類眾生，喜愛主導族姓，在世間受到推崇謙讓，我就在那類眾生面前顯現長者之身，來為他們說法，使他們成就。長者具有十種德行，即姓氏尊貴、地位高、非常富有、威嚴勇猛、智慧深遠、年老、行為純潔、禮儀完備、受到上輩讚歎、受到下輩歸順。具備這十種德行才能稱為大長者。
如果各類眾生，喜愛談論名言，清凈自處，我就在那類眾生面前顯現居士之身，來為他們說法，使他們成就。博聞強識，不追求做官，家財豐厚秉持志向廉潔忠貞，所以稱為居士。
如果各類眾生，喜愛治理國土，判決邦邑事務，我就在那類眾生面前顯現宰官之身，來為他們說法，使他們成就。國是地域。大的地方稱為邦，邦是封地的意思。有功勞的人被封在這裡。邑就是縣。五官六官各有職掌，都屬於宰官。這樣就能修繕治理國家，移風易俗，剖析判決，使人民不受冤屈。
如果各類眾生，喜愛各種數術，用以養生自保，我就在那類眾生面前顯現婆羅門（Brahman）之身，來為他們說法，使他們成就。婆羅門意為凈行。咒語禁制、算術技藝、調養方法都屬於數術。菩薩隨機應變顯現形象，讚賞並促成他們，還有什麼不能教化的呢？
【English Translation】 English version: In the beginning, the heavens. Each resided on a peak of Mount Sumeru (須彌山). Each king commanded two divisions of ghosts and spirits. Together, the eight divisions protected the national borders.
If sentient beings love to be reborn in the heavenly palace and command ghosts and spirits, I will appear before them as the crown prince of the Four Heavenly Kings, and teach them the Dharma, enabling their accomplishment. The crown prince of the Heavenly Kings is like Nata (那吒). Assisting in governance and administration, controlling ghosts and protecting the world, benefiting the people. The Bodhisattva's form is the same. First enabling their accomplishment, then causing them to renounce. The three positions correspond in three ways, one being the relationship between emperor, king, ministers, and assistants.
If sentient beings delight in being the lord of men, I will appear before them as a human king, and teach them the Dharma, enabling their accomplishment. 'King' means to go towards. People all turn towards him. The kings with the four wheels are all kings of men. Those above transform those below, and all things follow.
If sentient beings love to lead their clan and are respected and deferred to in the world, I will appear before them as an elder, and teach them the Dharma, enabling their accomplishment. An elder possesses ten virtues: noble lineage, high position, great wealth, fierce authority, profound wisdom, old age, pure conduct, complete etiquette, praised by superiors, and relied upon by inferiors. Possessing these ten virtues is called a great elder.
If sentient beings love to discuss famous sayings and live in purity, I will appear before them as a householder, and teach them the Dharma, enabling their accomplishment. Well-read and with a strong memory, not seeking officialdom, possessing great wealth and upholding integrity, therefore called a householder.
If sentient beings love to govern the country and judge affairs of the state, I will appear before them as a government official, and teach them the Dharma, enabling their accomplishment. 'Country' means territory. A large place is called a 'state,' meaning a fief. Those with merit are enfeoffed here. A 'yi' is a county. The five and six officials each have their duties, all being government officials. Thus, they repair and govern the state, transform customs, analyze and judge, so that the people are not wronged.
If sentient beings love various numerological arts for self-protection, I will appear before them as a Brahman (婆羅門), and teach them the Dharma, enabling their accomplishment. 'Brahman' means pure conduct. Spells, prohibitions, arithmetic skills, and methods of cultivation are all numerological arts. The Bodhisattva seizes the opportunity to manifest forms, praising and encouraging them. What is there that cannot be transformed?
二出家在家對。
若有男子。好學出家持諸戒律。我于彼前現比丘身。而為說法令其成就 尸羅云戒。毗尼云律。由依律法防非止惡。故名為戒。即二百五十戒也。
若有女人。好學出家持諸禁戒。我于彼前現比丘尼身。而為說法令其成就 尼女聲。即女比丘。持五百戒也。既戒德自嚴。軌物成化。進行彌速。遠出三界。
若有男子。樂持五戒。我于彼前現優婆塞身。而為說法令其成就。若有女子。五戒自居。我于彼前現優婆夷身。而為說法令其成就 五戒謂不殺。不盜。不邪淫。不妄語。不飲酒。佛為提謂長者等在家眾。受三歸已即授五戒。為優婆塞。經說。五戒者天下大禁忌。若犯此五。在天違五星。在地違五嶽。在方違五帝。在身違五藏。如是等世間違犯無量。若約出世。則壞五分法身一切佛法。以五戒是大小尸羅根本故。好學此者。現清凈男與說此法。優婆夷云清凈女。亦近事女 三女主童身對。
若有女人。內政立身以修家國。我于彼前現女主身及國夫人命婦大家。而為說法令其成就 掌理王之內政。謂之內宰。政者所以政不正也。卿大夫曰家。天子諸侯曰國。天子后妃曰女主。諸侯曰國夫人。命者。夫尊于朝。妻榮于室。受命於後妃。故云命婦。大家者。后妃所師之女也。如曹
【現代漢語翻譯】 現代漢語譯本 二、出家與在家的對應。
如有男子，喜好學習佛法而出家，持守各種戒律，我就在他面前顯現比丘（Bhikkhu）身（指出家修行的男子），為他說法，使他成就。尸羅（Śīla）意為戒，毗尼（Vinaya）意為律。依靠律法來防止錯誤、停止惡行，所以稱為戒，即二百五十戒。
如有女子，喜好學習佛法而出家，持守各種禁戒，我就在她面前顯現比丘尼（Bhikkhunī）身（指出家修行的女子），為她說法語，使她成就。尼，指女性。即女比丘，持五百戒。通過戒律來莊嚴自身，規範行爲，成就教化，修行進步迅速，遠離三界。
如有男子，樂於持守五戒，我就在他面前顯現優婆塞（Upāsaka）身（指在家修行的男居士），為他說法，使他成就。如有女子，以五戒來約束自己，我就在她面前顯現優婆夷（Upāsikā）身（指在家修行的女居士），為她說法語，使她成就。五戒是指不殺生、不偷盜、不邪淫、不妄語、不飲酒。佛為提謂長者等在家眾，在授三歸依后，即授予五戒，成為優婆塞。經中說，五戒是天下最大的禁忌，如果違犯這五戒，在天會觸犯五星，在地會觸犯五嶽，在方位上會觸犯五帝，在身體上會觸犯五臟。像這樣世間的違犯數不勝數。如果從出世的角度來說，就會破壞五分法身和一切佛法，因為五戒是大小尸羅的根本。對於喜好學習五戒的人，顯現清凈男子為他說此法。優婆夷意為清凈女，也指近事女。
三、女主童身對應。
如有女子，在內掌管政事，修身以治理家國，我就在她面前顯現女主身以及國夫人、命婦、大家等身份，為她說法語，使她成就。掌管君王內政的，稱為內宰。政，是用來匡正不正的。卿大夫的家稱為家，天子的諸侯稱為國。天子的后妃稱為女主，諸侯的妻子稱為國夫人。命，指丈夫在朝廷顯貴，妻子在家中榮耀，接受后妃的命令，所以稱為命婦。大家，是指后妃所師法的女子。例如曹...
【English Translation】 English version Two: Correspondence of Renunciation and Lay Life.
If there is a man who is fond of learning and renounces home life, upholding various precepts, I will appear before him in the form of a Bhikkhu (monk) and preach the Dharma, enabling him to achieve Śīla (precepts), which means 'discipline,' and Vinaya (rules), which means 'law.' Because one relies on the law to prevent wrongdoing and stop evil, it is called 'precept,' which refers to the 250 precepts.
If there is a woman who is fond of learning and renounces home life, upholding various prohibitions, I will appear before her in the form of a Bhikkhunī (nun) and preach the Dharma, enabling her to achieve. 'Nī' refers to the female gender, that is, a female Bhikkhu, who upholds 500 precepts. By adorning oneself with the virtue of precepts, regulating behavior, and accomplishing transformation, progress is accelerated, and one quickly transcends the Three Realms.
If there is a man who delights in upholding the Five Precepts, I will appear before him in the form of an Upāsaka (layman) and preach the Dharma, enabling him to achieve. If there is a woman who abides by the Five Precepts, I will appear before her in the form of an Upāsikā (laywoman) and preach the Dharma, enabling her to achieve. The Five Precepts are: not killing, not stealing, not engaging in sexual misconduct, not lying, and not consuming intoxicants. The Buddha, for the lay followers such as Elder Tividha, after bestowing the Three Refuges, then imparted the Five Precepts, making them Upāsakas. The Sutra says, 'The Five Precepts are the greatest prohibitions in the world. If one violates these five, in the heavens, one offends the five stars; on earth, one offends the five sacred mountains; in direction, one offends the five emperors; in the body, one offends the five viscera.' Such worldly offenses are countless. If viewed from a transcendent perspective, it destroys the fivefold Dharma body and all Buddhist teachings, because the Five Precepts are the foundation of both lesser and greater Śīla. For those who are fond of learning these, I appear as a pure man and speak this Dharma. Upāsikā means 'pure woman,' also referring to a female devotee.
Three: Correspondence of Female Ruler and Virgin Body.
If there is a woman who manages internal affairs, establishing herself to govern the family and the state, I will appear before her in the form of a female ruler, as well as a lady of the state, a titled woman, or a great lady, and preach the Dharma, enabling her to achieve. One who manages the internal affairs of the king is called the 'inner minister.' 'Governance' is used to correct what is not right. The home of a minister is called 'family,' the lords of the Son of Heaven are called 'state.' The consorts of the Son of Heaven are called 'female rulers,' the wives of the lords are called 'ladies of the state.' 'Title' refers to the husband being honored in court, and the wife being glorified at home, receiving orders from the empress, hence called 'titled woman.' 'Great lady' refers to the woman whom the empress takes as a teacher. For example, Cao...
惠姬。宮禁國圍。聲色增逸。不資聖化。曷慕清貞。
若有眾生。不壞男根。我于彼前現童男身。而為說法令其成就。若有處女。愛樂處身。不求侵暴。我于彼前現童女身。而為說法令其成就 童男童女。貞節越俗。標格於人。菩薩處之。勸勵彌篤 四鬼神三。一天龍藥叉樂神類。
若有諸天。樂出天倫。我現天身而為說法令其成就。若有諸龍。樂出龍倫。我現龍身而為說法令其成就。若有藥叉。樂度本倫。我于彼前現藥叉身。而為說法令其成就。若乾闥婆。樂脫其倫。我于彼前現乾闥婆身。而為說法令其成就 天能厭樂。龍能怖苦。樂神蕩逸。藥叉勇健。各慕出倫。非聖不拔 二無酒疑神蟒形類。
若阿修羅。樂脫其倫。我于彼前現阿修羅身。而為說法令其成就。若緊那羅。樂脫其倫。我于彼前現緊那羅身。而為說法令其成就。若摩呼羅伽。樂脫其倫。我于彼前現摩呼羅伽身。而為說法令其成就 修羅丑狀而多慢。疑神似人而戴角。蟒形田𧈻腹行之類。因多毀戒。微行惠施。墮此道中。各愿出類。皆從其欲 三人非人等雜趣類。
若諸眾生。樂人修人。我現人身而為說法令其成就。若諸非人有形無形有想無想。樂度其倫。我于彼前皆現其身。而為說法令其成就 人身難得。見佛受化。非天
【現代漢語翻譯】 現代漢語譯本 惠姬（Huiji）。宮廷禁地，國家圍墻之內，聲色犬馬更加放縱，不依靠聖賢的教化，怎麼會仰慕清靜貞潔呢？
如果有眾生，不損壞男根，我就在那人面前顯現童男身，來為他說法，使他成就。如果有處女，喜愛保持處女之身，不求被侵犯，我就在那人面前顯現童女身，來為他說法，使她成就。童男童女，貞潔超越世俗，品格高於常人，菩薩處於其中，勸勉更加懇切。這是四鬼神三，一天龍藥叉樂神等類別。
如果有諸天（Devas），喜歡脫離天道輪迴，我就顯現天身來為他說法，使他成就。如果有諸龍（Nagas），喜歡脫離龍道輪迴，我就顯現龍身來為他說法，使他成就。如果有藥叉（Yakshas），喜歡脫離本道輪迴，我就在那人面前顯現藥叉身，來為他說法，使他成就。如果乾闥婆（Gandharvas），喜歡脫離其道輪迴，我就在那人面前顯現乾闥婆身，來為他說法，使他成就。天人能夠厭倦享樂，龍能夠畏懼痛苦，樂神放蕩不羈，藥叉勇猛強健，各自仰慕脫離本道輪迴，沒有聖賢的教化不能做到。這是二無酒疑神蟒形等類別。
如果阿修羅（Asuras），喜歡脫離其道輪迴，我就在那人面前顯現阿修羅身，來為他說法，使他成就。如果緊那羅（Kinnaras），喜歡脫離其道輪迴，我就在那人面前顯現緊那羅身，來為他說法，使他成就。如果摩呼羅伽（Mahoragas），喜歡脫離其道輪迴，我就在那人面前顯現摩呼羅伽身，來為他說法，使他成就。阿修羅相貌醜陋卻傲慢，疑神像人卻頭戴角，蟒形田螺腹行之類，因為多次毀犯戒律，稍微施行恩惠施捨，墮落到這些道中，各自希望脫離種類，我都順從他們的願望。這是三人非人等雜趣類別。
如果各種眾生，喜歡做人修行，我就顯現人身來為他說法，使他成就。如果各種非人，有形無形，有想無想，喜歡脫離其道輪迴，我就在那人面前都顯現他們的身形，來為他說法，使他們成就。人身難得，能夠見到佛並接受教化，不是天道所能比擬的。
【English Translation】 English version Huiji. Within the palace confines and national borders, indulgence in sights and sounds increases. Without relying on the teachings of the sages, how can one admire purity and chastity?
If there are sentient beings who do not damage their male organs, I will appear before them in the form of a young boy and teach them the Dharma, enabling them to achieve accomplishment. If there are virgins who love to remain chaste and do not seek violation, I will appear before them in the form of a young girl and teach them the Dharma, enabling them to achieve accomplishment. Young boys and girls, their chastity surpasses the mundane, their character stands out among people. When Bodhisattvas are among them, their encouragement is even more earnest. These are the four categories of ghosts and spirits, including devas (gods), nagas (dragons), yakshas (demons), and gandharvas (celestial musicians).
If there are devas (gods) who wish to escape the cycle of heavenly existence, I will appear in the form of a deva and teach them the Dharma, enabling them to achieve accomplishment. If there are nagas (dragons) who wish to escape the cycle of dragon existence, I will appear in the form of a naga and teach them the Dharma, enabling them to achieve accomplishment. If there are yakshas (demons) who wish to escape their own cycle of existence, I will appear before them in the form of a yaksha and teach them the Dharma, enabling them to achieve accomplishment. If there are gandharvas (celestial musicians) who wish to escape their own cycle of existence, I will appear before them in the form of a gandharva and teach them the Dharma, enabling them to achieve accomplishment. Devas can tire of pleasure, nagas can fear suffering, celestial musicians are unrestrained and dissolute, and yakshas are brave and strong. Each aspires to escape their own cycle of existence, but without the teachings of the sages, it cannot be achieved. These are the two categories of spirits who doubt due to alcohol and those with serpent forms.
If there are asuras (demi-gods) who wish to escape their own cycle of existence, I will appear before them in the form of an asura and teach them the Dharma, enabling them to achieve accomplishment. If there are kinnaras (celestial musicians) who wish to escape their own cycle of existence, I will appear before them in the form of a kinnara and teach them the Dharma, enabling them to achieve accomplishment. If there are mahoragas (great serpents) who wish to escape their own cycle of existence, I will appear before them in the form of a mahoraga and teach them the Dharma, enabling them to achieve accomplishment. Asuras are ugly in appearance but arrogant. Spirits of doubt resemble humans but wear horns. Those with serpent forms, field snails, and creatures that crawl on their bellies fall into these realms because they frequently violate precepts and only slightly practice giving and charity. Each wishes to escape their own kind, and I fulfill their desires. These are the three categories of humans, non-humans, and other mixed realms.
If there are sentient beings who delight in being human and cultivating themselves, I will appear in the form of a human and teach them the Dharma, enabling them to achieve accomplishment. If there are various non-human beings, with or without form, with or without thought, who wish to escape their own cycle of existence, I will appear before them in their respective forms and teach them the Dharma, enabling them to achieve accomplishment. The human body is difficult to obtain, and one can see the Buddha and receive teachings. This is not something that the heavenly realms can compare to.
之著樂余之多苦。故樂修也。有形有色蘊。如下休咎精明等。無形無色蘊。如下空散消沉等。有想有四蘊。如下鬼神精靈等。無想無四蘊。即下精神化為土木金石等。此上皆非人也。斯則形想雜類蠢物皆沾。必一其身。乘機即化 三結成。
是名妙凈三十二應入國土身。皆以三昧聞熏聞修無作妙力。自在成就 以如幻力。熏聞思修成金剛三昧。證真起用自在如是。
二十四無畏。有難必濟。有危必救。恐怖獲安總號無畏。大悲為體 文三。一標舉。
世尊。我復以此聞熏聞脩金剛三昧無作妙力。與諸十方三世六道一切眾生。同悲仰故。令諸眾生於我身心獲十四種無畏功德 由前觀行。證真具德。從體起用。令眾生得一十四種無畏功德 二列釋四。一聞聲離苦。
一者由我不自觀音以觀觀者。令彼十方苦惱眾生觀其音聲即得解脫 由我不觀所聽音聲但觀聞性。音聲自寂。聞相無生。塵境不拘。自然解脫。自既如是。故令十方一切眾生聞我音聲即得度苦 二遭難消厄三。一三災惡國難。
二者知見旋復。令諸眾生設入大火火不能燒 本由四大分湛。旋令覺知。今複本聞知見歸湛。湛性圓遍無塵可得。塵火既歇何物能燒。故令眾生大火不壞。
三者觀聽旋復。令諸眾生大水所漂水不能
【現代漢語翻譯】 現代漢語譯本 執著于快樂就會留下許多痛苦。所以要修習快樂。有形有色的蘊，如下面的休咎、精明等。無形無色的蘊，如下面的空散、消沉等。有想的有四蘊，如下面的鬼神、精靈等。無想的沒有四蘊，即下面的精神化為土木金石等。這些以上都不是人。那麼，有形有想的雜類蠢物都會沾染，必定佔據其身。乘著機會就會變化。這是三種結合而成。 這叫做妙凈三十二應入國土身。都是以三昧（Samadhi，一種精神集中狀態）聞熏聞修無作妙力。自在成就。以如幻之力。熏聞思修成金剛三昧（Vajra Samadhi，金剛定）。證真起用自在如是。 二十四無畏。有難必定救濟。有危必定救助。恐怖獲得安寧總稱為無畏。以大悲為本體。分為三段。第一段是標舉。 世尊。我再用這聞熏聞脩金剛三昧（Vajra Samadhi，金剛定）無作妙力。與十方三世六道一切眾生。同悲仰的緣故。使眾生在我的身心獲得十四種無畏功德。由前面的觀行。證真具德。從本體起作用。使眾生得到十四種無畏功德。第二段是列出並解釋四種無畏。第一種是聞聲離苦。 第一，由於我不以觀音（Avalokiteshvara，觀世音菩薩）的『以觀』來觀看，而是觀照能觀的『觀者』，使那些十方受苦惱的眾生觀聽他們的音聲就能得到解脫。由於我不觀聽所聽的音聲，只是觀照聞性。音聲自然寂靜。聞相沒有產生。塵境不能拘束。自然解脫。自己既然如此。所以使十方一切眾生聽聞我的音聲就能得到解脫痛苦。第二種是遭遇災難消除厄運，分為三段。第一段是三災惡國難。 第二，知見旋復。使眾生即使進入大火中，火也不能燒燬他們。本來由於四大（地、水、火、風）分離而變得渾濁，現在使覺知旋轉恢復。現在又使本聞知見歸於清凈。清凈的本性圓滿周遍沒有塵埃可以得到。塵火既然熄滅什麼東西能夠燒燬。所以使眾生在大火中不會被燒壞。 第三，觀聽旋復。使眾生被大水所漂，水也不能...
【English Translation】 English version Attachment to pleasure leaves behind much suffering. Therefore, one should cultivate joy. The aggregates (Skandha) with form and color are like the auspicious and inauspicious, the clear and bright, etc. The aggregates without form and color are like emptiness, scattering, sinking, etc. The aggregates with thought have four aggregates, like ghosts, spirits, etc. The aggregates without thought have no four aggregates, which is like the spirit transforming into earth, wood, metal, and stone, etc. All of these above are not human. Thus, all kinds of shapeless and thoughtful, mixed and foolish creatures are affected, and they will surely occupy their bodies. Taking the opportunity, they will transform. This is the formation of three combinations. This is called the Wonderfully Pure Thirty-two Response-Bodies Entering the Land. All are accomplished through the wondrous power of the Uncreated, cultivated through hearing, contemplation, and practice of Samadhi (a state of mental concentration). Achieving self-mastery. Using the power of illusion. Cultivating hearing, contemplation, and practice to achieve Vajra Samadhi (Diamond Concentration). Realizing truth and manifesting function freely in this way. The Twenty-four Fearlessnesses. If there is difficulty, there will surely be relief. If there is danger, there will surely be rescue. Terror is replaced with peace, collectively called fearlessness. Taking great compassion as its essence. Divided into three sections. The first section is the introduction. World Honored One. I further use this wondrous power of the Uncreated, cultivated through hearing, contemplation, and practice of Vajra Samadhi (Diamond Concentration). Together with all sentient beings in the ten directions, the three periods of time, and the six realms. Due to shared compassion and reverence. Causing sentient beings to obtain fourteen kinds of fearlessness merits in my body and mind. From the previous contemplation and practice. Realizing truth and possessing virtue. From the essence arises function. Causing sentient beings to obtain fourteen kinds of fearlessness merits. The second section lists and explains four kinds of fearlessness. The first is liberation from suffering through hearing. First, because I do not use Avalokiteshvara's (Guanshiyin Bodhisattva, the Bodhisattva of Compassion) 'using observation to observe,' but rather observe the 'observer' who is able to observe, causing those suffering beings in the ten directions to be liberated as soon as they contemplate their voices. Because I do not contemplate the sounds being heard, but only contemplate the nature of hearing. The sounds naturally become silent. The appearance of hearing does not arise. The realm of dust cannot restrain. Naturally liberated. Since I am like this. Therefore, causing all sentient beings in the ten directions to be liberated from suffering as soon as they hear my voice. The second is encountering disasters and eliminating misfortune, divided into three sections. The first section is the three calamities and evil national disasters. Second, the revolving and restoring of knowledge and perception. Causing sentient beings, even if they enter a great fire, the fire cannot burn them. Originally, due to the separation of the four great elements (earth, water, fire, wind), it became turbid, now causing awareness to revolve and restore. Now again causing the original hearing and knowledge to return to purity. The pure nature is complete and pervasive, and no dust can be obtained. Since the dust and fire have ceased, what can burn. Therefore, causing sentient beings not to be destroyed in a great fire. Third, the revolving and restoring of observation and hearing. Causing sentient beings to be swept away by great water, the water cannot...
溺 聲能漂盪。如水騰波。觀聽旋真塵相不起。虛明寂湛何物能漂。故令念者大水不溺。
四者斷滅妄想。心無殺害。令諸眾生入諸鬼國鬼不能害 妄想生滅。能殺法身。能害慧命。茍惑斷絕。真性無傷。故入鬼國鬼不能害。
五者熏聞成聞。六根銷復。同於聲聽。能令眾生臨當被害刀段段壞。使其兵戈猶如割水亦如吹光。性無搖動 熏修妄聞。成真聞性。一根亡對諸根亦融。心水虛明智光無動。誰為自他而當被害。故能觸物無滯遊刃有餘 二鬼獄惡賊難。
六者聞熏精明。明遍法界。則諸幽暗性不能全。能令眾生藥叉羅剎鳩槃茶鬼及毗舍遮富單那等雖近其傍目不能視 聞熏觀門成就精明。智照既融。法界圓遍。而無明邪暗永不能生。藥叉等類咸受幽氣。明能破暗。故令惡鬼目不能視。
七者音性圓銷。觀聽返入。離諸塵妄。能令眾生禁系枷鎖所不能著 塵累相縈如禁系。六根質礙如枷鎖。既而入流亡所繫礙不成。是故念者枷鎖解脫。
八者滅音圓聞。遍生慈力。能令眾生經過險路賊不能劫 聲能劫心。害善為賊。聲銷意凈慈力遍熏。平等在懷。善惡同貫。故令涉險賊不能劫 三三毒噁心難。
九者熏聞離塵。色所不劫。能令一切多淫眾生遠離貪慾 聲塵既亡色境銷歇。貪慾念
【現代漢語翻譯】 現代漢語譯本 溺：聲音具有漂盪的特性，就像水面騰起波浪一樣。如果能觀察聽覺，使真性顯現，塵相不起，內心虛明寂靜，還有什麼東西能夠漂盪呢？所以能使唸誦的人不被大水淹沒。
四者，斷滅妄想，心中沒有殺害的念頭，能使眾生進入鬼國，鬼也不能加害。妄想生滅，能殺害法身，能損害慧命。如果迷惑斷絕，真性就不會受到損傷，所以進入鬼國，鬼也不能加害。
五者，通過熏習聽聞而成就真聞，六根銷融復歸本源，與聲音的聽聞相同，能使眾生在面臨被殺害時，刀刃段段斷壞，使他們的兵器就像割水一樣，又像吹光一樣，自性沒有搖動。熏修妄聞，成就真聞之性。一根亡失，諸根也隨之融化。心如水般虛明，智慧之光不動搖。誰會成為自他而被殺害呢？所以能接觸事物沒有阻礙，運用刀刃有餘地。這是脫離二鬼獄惡賊難。
六者，聽聞熏習精純明澈，光明遍照法界，那麼各種幽暗的性質就不能保持完整，能使眾生遇到藥叉（Yaksha，一種鬼神）、羅剎（Rakshasa，一種惡鬼）、鳩槃茶鬼（Kumbhanda，守宮鬼）以及毗舍遮（Pisaca，食人鬼）、富單那（Putana，臭餓鬼）等，即使靠近他的身旁，眼睛也不能看見。聽聞熏習觀照法門成就精純明澈，智慧照耀融合，法界圓滿周遍，無明邪暗永遠不能產生。藥叉等都承受幽暗之氣，光明能破除黑暗，所以使惡鬼的眼睛不能看見。
七者，音聲的自性圓滿銷融，觀聽反歸自性，遠離各種塵勞妄想，能使眾生被禁錮的刑具枷鎖都不能加身。塵勞的纏繞就像禁錮，六根的質礙就像枷鎖。既然進入法性之流，亡失能被繫縛之處，繫縛就不能成立。因此，唸誦的人能解脫枷鎖。
八者，滅除音聲，圓滿聽聞，普遍產生慈悲的力量，能使眾生經過危險的道路，盜賊也不能搶劫。聲音能劫奪心神，損害善良，就像盜賊一樣。聲音消滅，意念清凈，慈悲的力量普遍薰染，平等之心懷於心中，善與惡都能貫通，所以能使經過危險道路的眾生，盜賊也不能搶劫。這是脫離三三毒噁心難。
九者，熏習聽聞遠離塵勞，色境不能劫奪，能使一切多淫的眾生遠離貪慾。聲音的塵勞已經消亡，色境也隨之消歇，貪慾的念頭
【English Translation】 English version Drowning: Sound has the characteristic of drifting. Like waves rising on water. If one observes hearing, allowing the true nature to manifest and the dust of phenomena not to arise, with the mind empty, bright, still, and profound, what can drift? Therefore, it enables those who recite to not be drowned by great waters.
Fourth, severing and extinguishing deluded thoughts, with no intention of killing in the heart, enables beings to enter the land of ghosts, and the ghosts cannot harm them. Deluded thoughts arise and cease, capable of killing the Dharma body and harming the life of wisdom. If delusion is cut off, the true nature will not be harmed. Therefore, entering the land of ghosts, the ghosts cannot harm them.
Fifth, through perfuming hearing to perfect true hearing, the six roots dissolve and return to their source, becoming the same as hearing sounds. It enables beings, when facing being harmed, for the knives to break into pieces, making their weapons like cutting water or blowing light, with the self-nature unmoved. By cultivating false hearing, one perfects the nature of true hearing. When one root is lost, the other roots also dissolve. The mind is as clear as water, and the light of wisdom is unmoving. Who would become self or other to be harmed? Therefore, one can touch things without obstruction and wield blades with ease. This is escaping the difficulty of the two: ghosts, prisons, evil thieves.
Sixth, the essence of hearing becomes pure and bright, illuminating the entire Dharma Realm, so that all darkness cannot remain complete. It enables beings to encounter Yakshas (Yaksha, a type of spirit), Rakshasas (Rakshasa, a type of demon), Kumbhandas (Kumbhanda, a type of ghost), as well as Pisacas (Pisaca, a flesh-eating demon), Putanas (Putana, a foul-smelling hungry ghost), etc., and even if they are near, their eyes cannot see. The practice of perfuming hearing perfects pure brightness. As the illumination of wisdom merges, the Dharma Realm becomes complete and pervasive, and ignorance and evil darkness can never arise. Yakshas and others all receive dark energy. Light can break darkness, so it makes the evil ghosts unable to see.
Seventh, the nature of sound completely dissolves, and observation and hearing return inward, away from all dust and delusion. It enables beings to not be bound by restraints and shackles. The entanglement of worldly defilements is like imprisonment, and the obstruction of the six roots is like shackles. Since one enters the stream of Dharma nature, losing the place to be bound, bondage cannot be established. Therefore, those who recite can be liberated from shackles.
Eighth, extinguishing sound and perfecting hearing, universally generating the power of compassion, enables beings to pass through dangerous roads, and thieves cannot rob them. Sound can rob the mind and harm goodness, like thieves. When sound ceases and the mind is purified, the power of compassion universally permeates, with equality in the heart, and good and evil are interconnected. Therefore, it enables beings passing through dangerous roads to not be robbed by thieves. This is escaping the difficulty of the three: the three poisons and evil minds.
Ninth, perfuming hearing and departing from dust, the realm of form cannot rob, enabling all beings with excessive lust to stay away from greed. The dust of sound has already ceased, and the realm of form also subsides, the thought of greed
慮擬從何生。故令眾生遠離貪慾。
十者純音無塵。根境圓融無對所對。能令一切忿恨眾生離諸瞋恚 音聲差別。三昧能純。塵既不生。根無所偶。順違之境不得。瞋恚之心自亡。故令念者離諸瞋恚。
十一者銷塵旋明。法界身心猶如琉璃。朗徹無礙。能令一切昏鈍性障諸阿顛迦永離疑暗 消除塵暗。旋復真明。世界身心洞然無礙。一切唯覺。誰為癡暗。故令闡提咸生實信 三隨欲應求。
十二者融形復聞。不動道場涉入世間。不壞世界能遍十方。供養微塵諸佛如來。各各佛邊為法王子。能令法界無子眾生欲求男者。誕生福德智慧之男 融通形礙。旋復真聞。所以不動道場涉入世界。身無限量遍至十方。紹繼法王種姓不斷。由三昧力福慧具故。應求男者皆無虛愿。
十三者六根圓通。明照無二。含十方界。立大圓鏡空如來藏。承順十方微塵如來。秘密法門受領無失。能令法界無子眾生欲求女者。誕生端正福德柔順眾人愛敵有相之女 六根圓遍。融通照明。含現十方無二無別唯一寶覺。名大圓鏡。復能承順微塵諸佛。受領含容無量法門不失不壞。名為空藏。以女德坤儀。資生承順。柔明貞正。相好圓備。由此念求故能生也 四稱名獲福。
十四者此三千大千世界百億日月。現住世間諸法
【現代漢語翻譯】 現代漢語譯本 慮擬從何而生？因此，使眾生遠離貪慾。
第十，純凈的音聲沒有塵染。根（感官）與境（對像）圓融無礙，沒有能對和所對的分別。能使一切充滿忿恨的眾生遠離各種瞋恚。音聲的差別消失，三昧（正定）能夠純粹。塵染既然不產生，根（感官）也就沒有對境。順境和逆境都不可得，瞋恚之心自然消亡。因此，使唸誦者遠離各種瞋恚。
第十一，消除塵暗，迴旋恢復真明。法界身心猶如琉璃，明亮通徹沒有阻礙。能使一切昏昧愚鈍、有業障的阿顛迦（無法相信正法的人）永遠脫離疑惑和黑暗。消除塵暗，迴旋恢復真明，世界身心洞然無礙，一切唯有覺性。誰還會愚癡昏暗呢？因此，使闡提（斷善根的人）都生起真實的信心。
第十二，融通形體的障礙，恢復真聞的功用。不動的道場涉入世間，不壞滅世界而能遍至十方，供養微塵數目的諸佛如來，在每一位佛的身邊作為法王子。能使法界沒有子女的眾生，想要男孩的，誕生具有福德和智慧的男孩。融通形體的障礙，迴旋恢復真聞的功用。所以不動的道場涉入世界，身無障礙而遍至十方，紹繼法王（佛）的種姓，使之不斷絕。由於三昧的力量，福德和智慧都具備，所以求男孩的都能如願。
第十三，六根圓滿通達，光明照耀沒有分別，包含十方世界，建立大圓鏡空如來藏。承順十方微塵數目的如來，秘密法門接受領悟沒有缺失。能使法界沒有子女的眾生，想要女孩的，誕生端正、有福德、柔順、人見人愛的有相貌的女孩。六根圓滿周遍，融通照明，包含顯現十方，沒有二樣沒有分別，唯一寶覺，名為大圓鏡。又能承順微塵數目的諸佛，接受領悟含容無量法門，不缺失不壞滅，名為空藏。以女子的德行，傚法地的承載和順從，柔和明理貞潔端正，相貌美好圓滿具備。因此唸誦祈求，所以能夠生育。
第十四，這三千大千世界百億日月，現在安住世間的諸法
【English Translation】 English version From where does deliberation and speculation arise? Therefore, it causes sentient beings to stay away from greed and desire.
Tenth, pure sound is without dust. The roots (senses) and objects are perfectly fused, without duality of subject and object. It can enable all wrathful beings to be free from all hatred. The differences in sound disappear, and Samadhi (right concentration) can be pure. Since dust does not arise, the roots (senses) have no object. The states of compliance and defiance are unattainable, and the mind of hatred naturally vanishes. Therefore, it causes those who recite to be free from all hatred.
Eleventh, eliminate the dust and darkness, and revolve to restore true brightness. The Dharmadhatu (Dharma Realm) body and mind are like crystal, bright and clear without obstruction. It can enable all dull and ignorant beings with karmic obstacles, all Adhimukta (those who cannot believe in the right Dharma), to be forever free from doubt and darkness. Eliminate the dust and darkness, and revolve to restore true brightness. The world, body, and mind are clear and unobstructed, and everything is only awareness. Who would be foolish and ignorant? Therefore, it causes all Icchantikas (those who have severed their roots of goodness) to generate true faith.
Twelfth, fuse the form and restore hearing. The immovable Bodhimanda (place of enlightenment) enters the world, and without destroying the world, it can pervade the ten directions, making offerings to the Buddhas and Tathagatas as numerous as dust motes. By each Buddha's side, one acts as a Dharma prince. It can enable the childless beings in the Dharmadhatu who desire a son to give birth to a son of blessed virtue and wisdom. Fuse the form and restore the function of hearing. Therefore, the immovable Bodhimanda enters the world, and the body is unobstructed and pervades the ten directions, continuing the lineage of the Dharma King (Buddha) without interruption. Because of the power of Samadhi, both blessings and wisdom are complete, so those who seek a son will have their wishes fulfilled.
Thirteenth, the six roots are perfectly interconnected, and the light shines without duality, encompassing the ten directions. Establish the Great Round Mirror Emptiness Tathagatagarbha (Tathagata's Womb). Uphold and follow the Tathagatas as numerous as dust motes in the ten directions, and receive and understand the secret Dharma doors without loss. It can enable the childless beings in the Dharmadhatu who desire a daughter to give birth to a daughter who is upright, virtuous, gentle, pleasing to all, and has good features. The six roots are perfectly complete, fused and illuminated, encompassing and manifesting the ten directions, without duality or difference, only the one precious awareness, called the Great Round Mirror. It can also uphold and follow the Buddhas as numerous as dust motes, receiving and understanding and containing limitless Dharma doors without loss or destruction, called the Emptiness Treasury. With the virtue of a woman, emulating the earth's bearing and obedience, gentle, understanding, chaste, upright, with good features, complete and perfect. Therefore, reciting and praying, one can give birth.
Fourteenth, these billions of suns and moons in this three thousand great thousand world, now abide in the world, all dharmas
王子。有六十二恒河沙數。修法垂範教化眾生。隨順眾生方便智慧。各各不同 所比多眾。方便權也。智慧實也。下能比一名。
由我所得圓通本根發妙耳門。然後身心微妙含容周遍法界 先出所以。觀音所修從三慧入。是眾行之根本也。佛佛演教皆以音聲。機機領悟盡由聞慧。誰人出不由尸。何莫由斯道也。況能于聲塵而亡所得。復根結而歸真際。元明心妙。一多之境融通。本湛覺圓。彼此之名平等。以一切身即一身故。云微妙。含容一身即一切身。故云周遍法界。此即福等之所以也。
能令眾生持我名號。與彼共持六十二恒河沙諸法王子。二人福德正等無異。世尊。我一名號與彼眾多名號無異。由我修習得真圓通 正比福等。謂由自證平等理故。遂令他得平等福也。由我下結所以也 三結成。
是名十四施無畏力福備眾生 如文 三四不思議。德用殊絕。非言智之所能及也。即顯大圓鏡體功德之相。然功德力用其體一也。以內蘊曰德。外施曰用。前雖隨機現應適時御物拔苦與樂。數仍有限。而未備陳自在現化無方之德妙妙無比難可思議。故今述也。文二。一標舉。
世尊。我又獲是圓通修證無上道故。又能善獲四不思議無作妙德 內德不充外用不起。以金剛三昧熏本四無量心。由斯果證
【現代漢語翻譯】 現代漢語譯本： 王子們。有六十二恒河沙數（形容極多的數量）。他們修習佛法，垂範於世，教化眾生，隨順眾生的根器，運用方便和智慧，各自都有所不同。這些王子所比擬的眾多菩薩，他們的方便是權巧之用，智慧是真實之體。下面將要比擬觀世音菩薩的一個名號。
由於我從所得的圓通本根，在耳門開發了微妙的法門，然後身心微妙，含容一切，周遍法界。這是先說明原因。觀世音菩薩所修習的法門，是從聞、思、修三慧入門，這是所有修行的根本。諸佛演說教法都通過音聲，眾生領悟佛法都依靠聞慧。誰人出生不是通過耳根？為何不通過這個途徑呢？更何況能從聲塵中忘卻所得，迴歸到真如之際，元明的心性微妙，一和多的境界融通，本來的湛然覺性圓滿，彼此的名相平等。因為一切身即一身，所以說微妙。含容一身即一切身，所以說周遍法界。這就是福德相等的原因。
能夠讓眾生持誦我的名號，與那些共同持誦六十二恒河沙數諸法王子的眾生相比，二者的福德完全相等，沒有差異。世尊，我一個名號與他們眾多名號沒有差異，因為我修習證得了真正的圓通。
這叫做十四種施予眾生無畏之力的福德，具備了利益眾生的能力。如經文所說。這十四種無畏之力和四種不思議妙德，其德用殊勝絕妙，不是言語和智慧所能達到的。這顯示了大圓鏡智的體性和功德之相。然而功德和力用，其體性是一樣的。內在蘊藏的叫做德，外在施予的叫做用。前面雖然隨機應化，適應時機，調御萬物，拔除痛苦，給予快樂，數量仍然有限，而且沒有完全陳述自在現化、無方之德，妙妙無比，難以思議，所以現在敘述。分為兩部分，一是標舉。
世尊，我又獲得這圓通，修習證悟無上道，所以又能善於獲得四種不思議的無作妙德。內在的德行不充足，外在的功用就不能生起。用金剛三昧熏習本具的四無量心，由此證得果位。
【English Translation】 English version: Princes. There are sixty-two Ganges sands (describing an extremely large number). They practice the Dharma, set an example for the world, teach sentient beings, follow the capacities of sentient beings, and use skillful means and wisdom, each with its own differences. The numerous Bodhisattvas compared to these princes, their skillful means are expedient uses, and wisdom is the true essence. Below, we will compare one name of Avalokiteśvara Bodhisattva.
Because I developed the wonderful Dharma from the original source of perfect penetration obtained at the ear gate, and then my body and mind are subtle, containing everything, pervading the Dharma realm. This is to explain the reason first. The Dharma practiced by Avalokiteśvara Bodhisattva enters through the three wisdoms of hearing, thinking, and cultivating, which is the foundation of all practices. All Buddhas expound the teachings through sound, and sentient beings understand the Dharma through the wisdom of hearing. Who is born not through the ear? Why not through this path? Moreover, one can forget what is obtained from the sound dust and return to the realm of Suchness, the original bright mind is subtle, the realms of one and many are integrated, the original pure awareness is complete, and the names of each other are equal. Because all bodies are one body, it is said to be subtle. Containing one body is all bodies, so it is said to pervade the Dharma realm. This is the reason for the equality of blessings.
Being able to have sentient beings recite my name, compared to those who jointly recite the names of the sixty-two Ganges sands of Dharma princes, the merits of the two are completely equal, without any difference. World Honored One, my one name is no different from their many names, because I have cultivated and attained true perfect penetration.
This is called the fourteen kinds of fearlessness-giving powers of blessings to sentient beings, possessing the ability to benefit sentient beings. As the sutra says. These fourteen fearlessness-giving powers and four inconceivable wonderful virtues, their virtues and functions are excellent and wonderful, not reachable by words and wisdom. This shows the nature and merit of the Great Perfect Mirror Wisdom. However, merit and power, their nature is the same. What is contained internally is called virtue, and what is given externally is called function. Although the previous responses were adapted to the occasion, adapting to the times, controlling all things, removing suffering, and giving happiness, the number is still limited, and the virtues of free manifestation and infinite directions have not been fully stated, which are wonderfully incomparable and difficult to conceive, so now it is described. Divided into two parts, one is the heading.
World Honored One, I have also obtained this perfect penetration, cultivated and realized the unsurpassed path, so I can also skillfully obtain the four inconceivable uncreated wonderful virtues. If the internal virtues are not sufficient, the external functions cannot arise. Use the Vajra Samadhi to cultivate the inherent four immeasurable minds, thereby attaining the fruit.
。實德現前。故成四事俱不思議無作而現 二列釋四。一現形說法。
一者由我初獲妙妙聞心心精遺聞。見聞覺知不能分隔。成一圓融清凈寶覺 此敘德本也。聞性本真非粗非妙。由絕待故。故云妙妙。非粗曰精離相曰遺。一根既返六根咸脫。故不分隔成一寶覺。下列所現云。
故我能現眾多妙容。能說無邊秘密神咒 標也。妙容多現。不可以形量拘。秘咒無邊。不可以言說取。此則由三昧力熏本慈無量心。現種種形。說種種咒。令諸見聞獲其妙樂。
其中或現一首三首五首七首九首十一首。如是乃至一百八首。千首萬首。八萬四千爍迦啰首。二臂四臂六臂八臂十臂十二臂。十四十六十八二十至二十四。如是乃至一百八臂。千臂萬臂。八萬四千母陀羅臂二。目三目四目九目。如是乃至一百八目。千目萬目。八萬四千清凈寶目。或慈或威。或定或慧。救護眾生得大自在 首出衆聖。法身也。臂能提接。化身也。目以導明。智身也。物無虛見。見必利益。故能救護 二無畏眾生。
二者由我聞思。脫出六塵。如聲度垣不能為礙。故我妙能現一一形誦一一咒。其形其咒。能以無畏施諸眾生。是故十方微塵國土。皆名我為施無畏者 由如幻力熏本等悲。故能一身現無量身。無量身現一身。十方微塵無
【現代漢語翻譯】 現代漢語譯本：實德顯現於前，所以成就了四種不可思議的、無造作而自然顯現的境界。下面分別解釋這四種境界。首先是顯現形體說法。
第一，由於我最初獲得了微妙至極的聞性（妙妙聞心），心精妙之處在於遺忘了能聽之物（心精遺聞），見、聞、覺、知四者不能相互分隔，成就了一個圓融清凈的寶覺（清凈寶覺）。這是敘述功德的根本。聞性的本體是真如，非粗糙也非精妙，因為是超越對待的，所以說是『妙妙』。非粗糙叫做『精』，離開一切相叫做『遺』。一旦一根返本歸元，六根都能解脫，所以不再分隔，成就一個寶覺。下面所顯現的境界說：
所以我能夠顯現眾多美妙的容貌，能夠宣說無邊的秘密神咒。』這是總標。美妙的容貌可以多種顯現，不能用固定的形象來衡量；秘密神咒無邊無際，不能用言語來捕捉。這是由於三昧的力量熏習根本的慈悲，生出無量的心，顯現種種形貌，宣說種種神咒，使所有見聞者獲得美妙的快樂。
其中或者顯現一個頭、三個頭、五個頭、七個頭、九個頭、十一個頭，像這樣乃至一百零八個頭，一千個頭、一萬個頭、八萬四千個爍迦啰（Śakara，意為自在）頭；兩條手臂、四條手臂、六條手臂、八條手臂、十條手臂、十二條手臂，十四條、十六條、十八條、二十條乃至二十四條，像這樣乃至一百零八條手臂，一千條手臂、一萬條手臂、八萬四千條母陀羅（mudrā，意為印契）手臂；兩隻眼睛、三隻眼睛、四隻眼睛、九隻眼睛，像這樣乃至一百零八隻眼睛，一千隻眼睛、一萬隻眼睛、八萬四千只清凈寶目。或者慈祥，或者威嚴，或者入定，或者具慧，救護眾生，得到大自在。頭是眾多聖者的首領，代表法身；手臂能夠提攜接引，代表化身；眼睛用來引導光明，代表智身。事物沒有虛假的顯現，凡是見到必定能得到利益，所以能夠救護眾生。
第二，由於我通過聽聞和思惟，脫離了六塵的束縛，就像聲音穿過墻壁一樣，不能構成阻礙。所以我能夠美妙地顯現每一個形體，誦唸每一個咒語。這些形體和咒語，能夠把無畏佈施給眾生。因此，十方微塵數目的國土，都稱我為施無畏者。』這是由於如幻的力量熏習根本的平等大悲，所以能夠一身顯現無量身，無量身顯現一身。十方微塵數目的國土，沒有……
【English Translation】 English version: With the actual virtues manifested before, the four inconceivable and uncreated manifestations are thus accomplished. The following explains these four aspects separately. First is manifesting forms to expound the Dharma.
First, because I initially attained the wonderfully subtle hearing-mind (妙妙聞心, miàomiào wén xīn), the essence of the mind lies in forgetting what is heard (心精遺聞, xīn jīng yí wén). Seeing, hearing, awareness, and knowing cannot be separated, thus accomplishing a perfectly integrated and pure precious awareness (清凈寶覺, qīngjìng bǎo jué). This narrates the root of virtue. The essence of hearing is true reality, neither coarse nor subtle. Because it transcends duality, it is called 'wonderfully subtle'. Non-coarse is called 'essence', and being free from all forms is called 'forgetting'. Once one root returns to its origin, all six roots can be liberated, so they are no longer separated, accomplishing a precious awareness. The manifestations described below say:
'Therefore, I am able to manifest numerous wonderful appearances and recite boundless secret mantras.' This is a general statement. Wonderful appearances can manifest in many ways and cannot be measured by fixed forms; secret mantras are boundless and cannot be captured by words. This is because the power of samadhi (三昧, sānmèi)熏習 (xūnxí, to influence by repeated contact) the fundamental compassion, giving rise to immeasurable minds, manifesting various forms, and reciting various mantras, enabling all who see and hear to obtain wonderful joy.
Among them, one may manifest one head, three heads, five heads, seven heads, nine heads, eleven heads, and so on, up to one hundred and eight heads, one thousand heads, ten thousand heads, eighty-four thousand Śakara (爍迦啰, Shuòjiāluó, meaning 'sovereign') heads; two arms, four arms, six arms, eight arms, ten arms, twelve arms, fourteen, sixteen, eighteen, twenty, up to twenty-four arms, and so on, up to one hundred and eight arms, one thousand arms, ten thousand arms, eighty-four thousand mudrā (母陀羅, mǔtuóluó, meaning 'seal') arms; two eyes, three eyes, four eyes, nine eyes, and so on, up to one hundred and eight eyes, one thousand eyes, ten thousand eyes, eighty-four thousand pure precious eyes. Sometimes compassionate, sometimes majestic, sometimes in samadhi, sometimes with wisdom, protecting sentient beings, attaining great sovereignty. The head is the leader of many saints, representing the Dharmakaya (法身, Fǎshēn); the arms can lift and guide, representing the Nirmanakaya (化身, Huàshēn); the eyes are used to guide light, representing the wisdom body. Things do not appear falsely, and whoever sees them will surely benefit, so they can protect sentient beings.
Second, because I, through hearing and contemplation, have escaped the bonds of the six dusts, just as sound passes through a wall, it cannot create an obstacle. Therefore, I am able to wonderfully manifest each form and recite each mantra. These forms and mantras can bestow fearlessness upon sentient beings. Therefore, the lands as numerous as dust motes in the ten directions all call me the Giver of Fearlessness.' This is because the power of illusion熏習 (xūnxí, to influence by repeated contact) the fundamental equality and great compassion, so one body can manifest countless bodies, and countless bodies can manifest one body. The lands as numerous as dust motes in the ten directions have no...
剎不現。說一一咒。拔眾苦惱。無畏眾生得大自在 三舍寶求哀。
三者由我修習本妙圓通清凈本根。所游世界。皆令眾生捨身珍寶求我哀愍 由三昧力熏本喜心。故能所游世界眾生見者咸生歡喜。不惜身財以求哀愍 四所求隨欲。
四者我得佛心。證於究竟。能以珍寶種種供養十方如來。傍及法界六道眾生。求妻得妻。求子得子。求三昧得三昧。求長壽得長壽。如是乃至求大涅槃得大涅槃 由圓照力熏本舍心。既而果證。得以珍寶上施諸佛下及眾生。亦令所求世出世法無不隨愿。此上喜舍二段。互言皆得。複次總上諸文對三觀者。由泯相澄神觀故寂滅現前。由起幻消塵觀故獲二殊勝。由絕待靈心觀故四不思議。亦是即空即假即中觀也。詳文可見 三總結釋成二。一結答所問。
佛問圓通。我從耳門圓照三昧。緣心自在。因入流相。得三摩提。成就菩提。斯為第一 圓照三昧者即一行三昧也。謂初緣實相。造境即中。無不真實。系緣法界。一念法界。故云緣心自在。此即一經所宗首楞嚴定。文殊所贊。得真圓通。諸佛交光。同慶此說。後學至此幸冀留心。無謂聊爾也 二敘嘆得名。
世尊。彼佛如來嘆我善得圓通法門。于大會中授記我為觀世音號。由我觀聽十方圓明。故觀音名遍十方界 眼
【現代漢語翻譯】 現代漢語譯本： 『剎不現』（Kshana-apratibhaana，瞬間不現）是指說出每一個咒語，都能拔除眾生的苦惱，使無畏的眾生獲得大自在。這是因為觀世音菩薩以三種捨棄（三舍）的姿態示現，懇求眾生哀憐。
第三，由於我修習本有的微妙圓滿通達、清凈根本，所以我所遊歷的世界，都能讓眾生捨棄自身珍寶，懇求我的哀憐。這是由於三昧（Samadhi，禪定）的力量熏習本有的喜悅之心，因此我所遊歷的世界，眾生見到我都會心生歡喜，不吝惜身財，以求得我的哀憐。
第四，所求皆能如願。我證得佛心，達到究竟的境界，能夠以珍寶種種供養十方如來，普及法界六道眾生。求妻得妻，求子得子，求三昧得三昧，求長壽得長壽，乃至求大涅槃（Maha-Nirvana，大解脫）得大涅槃。這是由於圓滿照了的力量熏習本有的捨棄之心，最終證得果位，得以用珍寶上供諸佛，下施眾生，也能使所求的世間和出世間法，沒有不隨愿的。以上喜舍兩段，互相闡述都能成立。再次，總括以上經文對應三觀（三種觀照方式）：由泯滅相狀、澄凈心神的觀照，所以寂滅（Nirvana，涅槃）現前；由生起幻化、消除塵勞的觀照，所以獲得兩種殊勝；由超越對待、靈明覺性的觀照，所以獲得四種不可思議。這也是即空、即假、即中的觀照。詳細內容可以參考經文。總結解釋分為兩部分。第一部分是總結回答所問。
佛陀問什麼是圓通，我回答說，我從耳根入門，以圓滿照了的三昧，緣於心而自在，因為進入了入流的相狀，得到三摩提（Samadhi，禪定），成就菩提（Bodhi，覺悟），這是第一。圓照三昧就是一行三昧。意思是最初緣于實相，造作境界就是中道，沒有不真實的。繫念於法界，一念就是法界，所以說緣於心而自在。這就是一部經所宗的首楞嚴定（Suramgama Samadhi，首楞嚴三昧），是文殊菩薩所讚歎的，得到真正的圓滿通達，諸佛交相輝映，共同慶賀這種說法。後來的學習者到此希望能夠留心，不要認為只是隨便說說。第二部分是敘述讚歎並得到名號。
世尊，彼佛如來讚歎我善於得到圓通法門，在大眾會中授記我為觀世音（Avalokiteshvara）號。由於我觀聽十方圓滿明瞭，所以觀世音的名字遍佈十方世界。
【English Translation】 English version: 'Kshana-apratibhaana' (the non-appearance of a moment) refers to uttering each mantra to eradicate the suffering of all beings, enabling fearless beings to attain great freedom. This is because Avalokiteshvara manifests in three forms of renunciation (three relinquishments), imploring beings for compassion.
Third, because I cultivate the inherent subtle, perfect, and pure root of thorough understanding, all the worlds I travel to enable beings to relinquish their own treasures, begging for my compassion. This is due to the power of Samadhi (meditative absorption) that熏習(xunxi, influence by repeated contact) the inherent joyful heart, so that in the worlds I travel to, beings who see me will be filled with joy, not hesitating to give up their wealth to seek my compassion.
Fourth, all requests are fulfilled as desired. I attain the Buddha-mind, reaching the ultimate state, able to offer various treasures to the Tathagatas (Buddhas) of the ten directions, extending to the six realms of beings in the Dharma-realm. Seeking a wife, one obtains a wife; seeking a son, one obtains a son; seeking Samadhi, one obtains Samadhi; seeking longevity, one obtains longevity; and even seeking Maha-Nirvana (great liberation), one obtains Maha-Nirvana. This is due to the power of perfect illumination that熏習(xunxi, influence by repeated contact) the inherent heart of renunciation, ultimately attaining the fruit, enabling me to offer treasures to the Buddhas above and bestow them upon beings below, also ensuring that all worldly and transcendental dharmas sought are fulfilled as desired. The above two sections on joy and renunciation mutually explain each other and are both valid. Furthermore, summarizing the above sutra texts in relation to the three contemplations: due to the contemplation of obliterating forms and purifying the mind, Nirvana manifests; due to the contemplation of arising illusions and eliminating defilements, two superior attainments are gained; due to the contemplation of transcending duality and spiritual awareness, four inconceivable qualities are obtained. This is also the contemplation of emptiness, provisionality, and the Middle Way. Detailed content can be found in the sutra text. The summary explanation is divided into two parts. The first part is the summary answer to the question.
The Buddha asked what is thorough understanding, and I replied that I entered through the ear-root, using the Samadhi of perfect illumination, being free in relation to the mind, because I entered the state of entering the stream, attained Samadhi, and achieved Bodhi (enlightenment), this is the foremost. The Samadhi of perfect illumination is the Samadhi of one practice. It means that initially, one is connected to the real aspect, creating a state that is the Middle Way, without anything being unreal. Focusing on the Dharma-realm, one thought is the Dharma-realm, so it is said to be free in relation to the mind. This is the Suramgama Samadhi (the Samadhi of the Heroic March) that this sutra is based on, praised by Manjushri Bodhisattva, attaining true thorough understanding, with Buddhas intermingling their light, jointly celebrating this teaching. Later learners are encouraged to pay attention to this, and not consider it as just casual talk. The second part is the narration of praise and the attainment of a name.
World Honored One, that Buddha Tathagata praised me for being skilled in attaining the Dharma-door of thorough understanding, and in the great assembly, predicted that I would be named Avalokiteshvara (the one who perceives the sounds of the world). Because I observe and listen to the ten directions with perfect clarity, the name Avalokiteshvara pervades the worlds of the ten directions.
觀耳聽略舉六根之二也。或觀此聽聞。一根旋復。六用不成。故十方圓明唯一寶覺。由此得名亦遍一切 一慶說難思。正在觀音。旁兼余聖。文四。一諸佛交光。
爾時世尊。于師子座。從其五體同放寶光。遠灌十方微塵如來及法王子諸菩薩頂。彼諸如來。亦於五體同放寶光。從微塵方來灌佛頂。並灌會中諸大菩薩及阿羅漢。林木池沼皆演法音。交光相羅如寶絲網 耳根圓通五根總攝。稱可諸佛。說證皆同。及大菩薩阿羅漢者。即前二十五聖說圓通人。印說皆是無非圓通。故放寶光流灌其頂。林木池沼演法音者。既號圓通。彼我同暢。智周萬物。何法不宣。交光如網圓張大教也 二大眾蒙益。
是諸大眾得未曾有。一切普獲金剛三昧 耳聞圓觀。頂觸智光。觀音三昧一時同獲。此則二十四聖同會觀音一門。皆得名為金剛三昧也 三雨華飾界。
即時天雨百寶蓮華。青黃赤白間錯紛糅。十方虛空成七寶色 法身體素。天龍之所忽劣。今將顯現。如空寶嚴。萬行整合。故華間錯 四合國宣音。
此娑婆界大地山河俱時不現。唯見十方微塵國土合成一界。梵唄詠歌自然敷奏 根塵銷復法界圓成。故山河不現合成一界也。梵摩云凈。具云唄匿。正云婆師。此翻讚歎 四佛敕文殊料揀三。一佛敕文殊二
【現代漢語翻譯】 現代漢語譯本： 『觀耳聽略舉六根之二也』，這是說觀音菩薩的耳根圓通法門，略微提到了六根中的兩種（耳根和聽根）。或者說，觀察這種聽聞的作用，當專注於一個根時，其他六種作用便不能同時運作。因此，十方世界圓滿光明，唯一寶貴的覺性顯現。由此得名，也遍及一切。 『一慶說難思。正在觀音。旁兼余聖。文四。一諸佛交光。』這是讚歎這種境界難以思議。主要在於觀音菩薩的法門，同時也兼顧了其他聖者的法門。以下分為四個部分來闡述。第一部分是諸佛交光。
『爾時世尊。于師子座。從其五體同放寶光。遠灌十方微塵如來及法王子諸菩薩頂。彼諸如來。亦於五體同放寶光。從微塵方來灌佛頂。並灌會中諸大菩薩及阿羅漢。林木池沼皆演法音。交光相羅如寶絲網』 當時，世尊在師子座上，從他的五體同時放出寶光，遠遠地灌注到十方如微塵般眾多的如來以及法王子、諸菩薩的頭頂。那些如來，也從他們的五體同時放出寶光，從如微塵般眾多的方向來灌注佛的頭頂，並且灌注到法會中的各位大菩薩和阿羅漢。林木池沼都演說出佛法之音，交織的光芒相互交錯，如同寶絲織成的網。 『耳根圓通五根總攝。稱可諸佛。說證皆同。及大菩薩阿羅漢者。即前二十五聖說圓通人。印說皆是無非圓通。故放寶光流灌其頂。林木池沼演法音者。既號圓通。彼我同暢。智周萬物。何法不宣。交光如網圓張大教也』 耳根圓通法門能夠總攝其他五根的作用，得到諸佛的稱讚認可，他們所說的和所證的都是相同的。以及大菩薩和阿羅漢，就是前面所說的二十五位聖者，他們所說的圓通法門，都被印證為無一不是圓通法門。所以，佛放出寶光流灌他們的頭頂。林木池沼演說佛法之音，既然被稱為圓通，那麼彼此之間暢通無阻，智慧周遍萬物，還有什麼佛法不能宣說呢？交織的光芒如同大網，圓滿地張揚著偉大的佛教。 『二大眾蒙益。』第二部分是大眾蒙受利益。
『是諸大眾得未曾有。一切普獲金剛三昧』 這些大眾獲得了前所未有的利益，一切人都普遍獲得了金剛三昧（一種堅固不壞的禪定）。 『耳聞圓觀。頂觸智光。觀音三昧一時同獲。此則二十四聖同會觀音一門。皆得名為金剛三昧也』 通過耳根聽聞而達到圓滿的觀照，頭頂觸碰到智慧的光芒，觀音三昧在同一時間獲得。這就是二十四位聖者共同匯入觀音法門，都能夠獲得金剛三昧的名稱。 『三雨華飾界。』第三部分是天降寶華，莊嚴世界。
『即時天雨百寶蓮華。青黃赤白間錯紛糅。十方虛空成七寶色』 當時，天空中降下百寶蓮花，青色、黃色、赤色、白色相互交錯，繽紛錯雜。十方虛空都呈現出七寶的顏色。 『法身體素。天龍之所忽劣。今將顯現。如空寶嚴。萬行整合。故華間錯』 法身本來是清凈素樸的，天龍八部（佛教的護法神）可能會輕視它。現在將要顯現，如同虛空中用寶物來莊嚴，是萬種修行彙集而成的。所以蓮花相互交錯。 『四合國宣音。』第四部分是國土融合，宣揚妙音。
『此娑婆界大地山河俱時不現。唯見十方微塵國土合成一界。梵唄詠歌自然敷奏』 這個娑婆世界（我們所居住的世間）的大地山河，同時都不顯現了。只能看到十方如微塵般眾多的國土，合成一個世界。清凈的梵唄歌詠，自然地演奏出來。 『根塵銷復法界圓成。故山河不現合成一界也。梵摩云凈。具云唄匿。正云婆師。此翻讚歎』 根和塵（佛教中的概念，指感官和外界事物）都消融復歸，法界（宇宙萬有）圓滿成就。所以山河不顯現，合成一個世界。梵摩的意思是清凈。完整的說法是唄匿，正確的說法是婆師，翻譯成讚歎。 『四佛敕文殊料揀三。一佛敕文殊二』 第四部分是佛陀敕令文殊菩薩選擇法門，分為三個小部分。第一小部分是佛陀敕令文殊菩薩，第二小部分是……
【English Translation】 English version: 'Observing the ear and listening briefly mentions two of the six roots.' This refers to Guanyin Bodhisattva's (Avalokiteśvara) practice of perfect penetration through the ear-root, briefly mentioning two of the six roots (ear-root and listening-root). Or, observing this function of listening, when focusing on one root, the other six functions cannot operate simultaneously. Therefore, the ten directions are perfectly bright, and the only precious awareness manifests. Hence the name, and it also pervades everything. 'One celebrates the inconceivable. Mainly focusing on Guanyin (Avalokiteśvara), while also including other sages. Text four. One, Buddhas intermingling light.' This praises the inconceivable state. It mainly focuses on Guanyin Bodhisattva's practice, while also considering the practices of other sages. The following is divided into four parts to elaborate. The first part is the Buddhas intermingling light.
'At that time, the World Honored One, on the lion throne, simultaneously emitted precious light from his five bodies, remotely irrigating the crowns of the countless Tathagatas (如來) like dust particles in the ten directions, as well as the Dharma princes and all Bodhisattvas. Those Tathagatas also simultaneously emitted precious light from their five bodies, irrigating the Buddha's crown from countless directions like dust particles, and also irrigating all the great Bodhisattvas and Arhats (阿羅漢) in the assembly. The forests, trees, ponds, and marshes all emitted Dharma sounds, and the intermingling lights intertwined like a net of precious silk.' At that time, the World Honored One, on the lion throne, simultaneously emitted precious light from his five bodies, remotely irrigating the crowns of the countless Tathagatas like dust particles in the ten directions, as well as the Dharma princes and all Bodhisattvas. Those Tathagatas also simultaneously emitted precious light from their five bodies, irrigating the Buddha's crown from countless directions like dust particles, and also irrigating all the great Bodhisattvas and Arhats in the assembly. The forests, trees, ponds, and marshes all emitted Dharma sounds, and the intermingling lights intertwined like a net of precious silk. 'The perfect penetration of the ear-root encompasses all five roots. It is praised and approved by all Buddhas. Their teachings and realizations are the same. And the great Bodhisattvas and Arhats are the twenty-five sages mentioned earlier, who spoke of perfect penetration. Their teachings are all verified as nothing but perfect penetration. Therefore, precious light is emitted to irrigate their crowns. The forests, trees, ponds, and marshes emitting Dharma sounds means that since it is called perfect penetration, there is unobstructed communication between each other, and wisdom pervades all things. What Dharma cannot be proclaimed? The intermingling lights are like a net, fully displaying the great Buddhist teachings.' The perfect penetration of the ear-root can encompass the functions of the other five roots, and it is praised and approved by all Buddhas. What they teach and realize are the same. And the great Bodhisattvas and Arhats are the twenty-five sages mentioned earlier, who spoke of perfect penetration. Their teachings are all verified as nothing but perfect penetration. Therefore, the Buddha emits precious light to irrigate their crowns. The forests, trees, ponds, and marshes emit Dharma sounds, meaning that since it is called perfect penetration, there is unobstructed communication between each other, and wisdom pervades all things. What Dharma cannot be proclaimed? The intermingling lights are like a net, fully displaying the great Buddhist teachings. 'Two, the assembly receives benefits.' The second part is that the assembly receives benefits.
'These assemblies obtained what they had never had before. Everyone universally obtained the Vajra Samadhi (金剛三昧).' These assemblies obtained unprecedented benefits, and everyone universally obtained the Vajra Samadhi (a firm and indestructible state of meditation). 'Hearing with the ear leads to perfect observation. The crown touches the light of wisdom. The Guanyin Samadhi (觀音三昧) is obtained simultaneously. This means that the twenty-four sages all converge on the Guanyin method, and all can be named Vajra Samadhi.' Through hearing with the ear and achieving perfect observation, the crown touches the light of wisdom, and the Guanyin Samadhi is obtained simultaneously. This means that the twenty-four sages all converge on the Guanyin method, and all can obtain the name of Vajra Samadhi. 'Three, raining flowers adorn the world.' The third part is that heavenly flowers rain down, adorning the world.
'Immediately, the heavens rained down lotus flowers of hundreds of treasures. Blue, yellow, red, and white were interspersed and mixed. The ten directions of empty space became the color of seven treasures.' At that time, lotus flowers of hundreds of treasures rained down from the sky, with blue, yellow, red, and white colors interspersed and mixed. The ten directions of empty space all took on the color of seven treasures. 'The Dharma body is originally simple and pure, and may be underestimated by the devas (天) and nagas (龍). Now it will manifest, like adorning the empty space with treasures, which is the integration of ten thousand practices. Therefore, the flowers are interspersed.' The Dharma body is originally simple and pure, and may be underestimated by the devas (gods) and nagas (mythical serpent-like beings). Now it will manifest, like adorning the empty space with treasures, which is the integration of ten thousand practices. Therefore, the flowers are interspersed. 'Four, the combined lands proclaim sounds.' The fourth part is that the lands merge and proclaim wonderful sounds.
'The earth and mountains and rivers of this Saha world (娑婆界) all disappeared at the same time. Only the countless lands like dust particles in the ten directions were seen to merge into one world. Pure Brahma chants and songs naturally arose.' The earth, mountains, and rivers of this Saha world (the world we live in) all disappeared at the same time. Only the countless lands like dust particles in the ten directions were seen to merge into one world. Pure Brahma chants and songs naturally arose. 'The root and dust (佛教中的概念，指感官和外界事物) are extinguished and return, and the Dharma realm (宇宙萬有) is perfectly accomplished. Therefore, the mountains and rivers do not appear, and they merge into one world. Brahma means pure. The complete term is Baini, and the correct term is Poshi, which translates to praise.' The root and dust (concepts in Buddhism, referring to the senses and external objects) are extinguished and return, and the Dharma realm (the universe and all things) is perfectly accomplished. Therefore, the mountains and rivers do not appear, and they merge into one world. Brahma means pure. The complete term is Baini, and the correct term is Poshi, which translates to praise. 'Four, the Buddha orders Manjushri (文殊) to select methods, in three parts. One, the Buddha orders Manjushri, two...'
。一指說顯同。
於是如來告文殊師利法王子。汝今觀此二十五無學諸大菩薩及阿羅漢各說最初成道方便。皆言修習真實圓通。彼等修行實無優劣前後差別 修行之要入實為期。今皆獲證。故無優劣。然有日劫相倍。故成前後差別。或可就彼各各得所。亦無前後之差別耳 二應根令揀。
我今欲令阿難開悟。二十五行誰當其根。兼我滅后此界眾生入菩薩乘求無上道。何方便門得易成就 若以三科七大專門獨善隨根各入。此皆方便。若於此界。現在未來。設教通方。上中下機鹹得悟入。永為眾產生道方便者。於二十五何門為勝。由先所請十方如來得成菩提妙三摩提最初方便。故今令選通途法門。使其成就 一說偈料揀二。一奉旨伸敬。
文殊師利法王子。奉佛慈旨。即從座起。頂禮佛足。承佛威神。說偈對佛 文殊智德之主。言用莫測。斷割無疑。與奪眾心誰不緘默。故承佛旨敬而說偈 二正說偈辭三。一頌真妄雙源二。一略明真妄。將揀行門。先明真妄者。若無迷悟。豈有修行。蓋迷一真遂成諸妄。物不終否。故有悟期。悟逐根門遂分遲速。悟所極處名大涅槃。故下文云。妙性圓明。離諸名相。本來無有世界眾生。由妄有生。因生有滅。生滅名妄。滅妄名真。是稱如來菩提涅槃二轉依號。故先明也
【現代漢語翻譯】 一指說顯同。
於是如來告訴文殊師利法王子（Manjusri Bodhisattva，智慧的象徵）：『你現在觀察這二十五位無學（擁有最高智慧，無需再學習）的大菩薩（Bodhisattva，追求覺悟的聖人）及阿羅漢（Arhat，已證悟的聖人），他們各自講述最初成道（attaining enlightenment）的方便法門，都說修習真實圓通（perfect and unobstructed understanding）。』他們修行實際上沒有優劣先後的差別——修行的要旨在於證入真實，現在都已證得，所以沒有優劣之分。然而有時間長短的差別，所以有先後之別。或者可以就他們各自得益之處來說，也沒有先後的差別。
我現在想讓阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）開悟，這二十五種法門哪個最適合他？並且我滅度后，這個世界的眾生進入菩薩乘（Bodhisattva Vehicle，追求菩薩道的修行方式）求無上道（unsurpassed path to enlightenment），用什麼方便法門容易成就？如果用三科（五蘊、十二處、十八界）七大（地、水、火、風、空、見、識）專門獨自修習，隨各自根器進入，這都是方便之法。如果在這個世界，現在和未來，設立教化，普遍引導，上中下等根器的人都能領悟進入，永遠作為眾產生就的方便之法，那麼在二十五種法門中哪個最為殊勝？由於先前請問十方如來（Buddhas of the ten directions）得以成就菩提（Bodhi，覺悟）妙三摩提（Samadhi，禪定）最初的方便法門，所以現在讓他們選擇通用的法門，使阿難成就。
文殊師利法王子（Manjusri Bodhisattva）奉佛慈旨，即從座位起身，頂禮佛足，承佛威神，說偈（verse）對佛——文殊是智慧德行的主宰，言語運用深不可測，判斷決斷毫無疑問，給予和剝奪眾生的心意，誰能不沉默呢？所以秉承佛的旨意，恭敬地說偈。
正式宣說偈頌的辭藻。首先頌揚真妄同源。將要選擇修行法門，先要明白真妄的道理，如果沒有迷惑和覺悟，哪裡會有修行？大概是迷惑了真如（Tathata，事物的真實本性）才形成了各種虛妄。事物不會永遠壞下去，所以有覺悟的時期。覺悟隨著根門而分遲速。覺悟所達到的極致稱為大涅槃（Nirvana，解脫）。所以下文說：『妙性圓明，離諸名相。本來沒有世界眾生，由於虛妄才有產生。因為產生才有滅亡。』產生和滅亡稱為虛妄，滅除虛妄稱為真實。這就是所謂的如來（Tathagata，佛陀的稱號之一）菩提（Bodhi）涅槃（Nirvana）二轉依（two kinds of transformation）的稱號。所以先要明白這個道理。
【English Translation】 『A single finger indicates that all are the same.』
Thereupon, the Tathagata (another name for the Buddha) addressed Manjusri Bodhisattva (Manjusri Bodhisattva, symbol of wisdom), the Dharma Prince (Dharma Prince): 『Now, observe these twenty-five Arhats (Arhats, enlightened saints) and great Bodhisattvas (Bodhisattva, a being who seeks enlightenment) who have nothing more to learn (those who have attained the highest wisdom and need no further learning), each speaking of the initial expedient means for attaining enlightenment (attaining enlightenment), all saying that they cultivate true and complete understanding (perfect and unobstructed understanding).』 Their cultivation is actually without superiority or inferiority, precedence or subsequence—the essence of cultivation lies in entering into reality, and now all have attained it, so there is no superiority or inferiority. However, there are differences in the length of time, so there are differences in precedence and subsequence. Or, one could say that in terms of each of their respective gains, there is no difference in precedence or subsequence.
『Now I wish to enlighten Ananda (Ananda, one of the Buddha's ten great disciples, known for his exceptional memory). Which of these twenty-five practices is most suitable for him? And after my extinction, for the beings of this world who enter the Bodhisattva Vehicle (Bodhisattva Vehicle, the practice of pursuing the Bodhisattva path) seeking the unsurpassed path (unsurpassed path to enlightenment), what expedient means will easily lead to accomplishment? If one were to specialize in the Three Aggregates (Skandhas), the Seven Great Elements (Dhatu), and enter according to one's individual capacity, these are all expedient means. If, in this world, now and in the future, teachings are established to universally guide beings of superior, middling, and inferior capacities to awaken and enter, forever serving as expedient means for beings to attain enlightenment, then among the twenty-five practices, which is the most excellent?』 Because you previously asked the Buddhas of the ten directions (Buddhas of the ten directions) about the initial expedient means for attaining Bodhi (Bodhi, enlightenment) and wonderful Samadhi (Samadhi, meditative concentration), now I ask them to choose a common practice so that Ananda may attain it.
Manjusri Bodhisattva (Manjusri Bodhisattva), the Dharma Prince, receiving the Buddha's compassionate decree, immediately rose from his seat, prostrated at the Buddha's feet, and, receiving the Buddha's majestic power, spoke a verse (verse) to the Buddha—Manjusri is the master of wisdom and virtue, his words are unfathomable, his judgments are without doubt, who would not be silent in the face of his giving and taking of beings' minds? Therefore, receiving the Buddha's decree, he respectfully spoke a verse.
Formally declaring the words of the verse. First, praising the dual origin of truth and delusion. In order to choose a practice, one must first understand the principle of truth and delusion. If there were no delusion and enlightenment, where would there be cultivation? It is because of delusion regarding Suchness (Tathata, the true nature of things) that all kinds of illusions are formed. Things do not remain bad forever, so there is a time for enlightenment. Enlightenment is divided into fast and slow according to the root faculties. The ultimate point reached by enlightenment is called Great Nirvana (Nirvana, liberation). Therefore, the following text says: 『The wonderful nature is perfectly clear and bright, free from all names and forms. Originally, there were no worlds or beings, but they arose due to delusion. Because of arising, there is ceasing.』 Arising and ceasing are called delusion, and eliminating delusion is called truth. This is what is called the Tathagata's (Tathagata, one of the titles of the Buddha) Bodhi (Bodhi) and Nirvana (Nirvana), the two kinds of transformation (two kinds of transformation). Therefore, this principle must be understood first.
。文三。一唯一真元。
覺海性澄圓。圓澄覺元妙 此顯一真性海。離名絕相。非真非妄。不悟不迷。唯一圓常余無所得。即下妙性圓明離諸名相。本來無有世界眾生也。覺性周遍。甚深湛然。故如海也。下句重嘆。不可思議絕諸對待。故曰妙也 二因迷起妄二。一正明起妄。
元明照生所。所立照性亡 圓澄覺體本來明照。妄覺不了認為所相。所既妄立而生妄能。從畢竟無成究竟有。故名生所。非謂從真而生也。暗相既現。明性即隱。隱故曰亡。
迷妄有虛空。依空立世界。想澄成國土。知覺乃眾生 世界初起。頑空先現。從妄想生。故云迷妄有也。如下文云。乃至虛空皆是妄想之所生起。依空立世界者。世界之體即是四輪。皆依空有。如前文云。覺明空昧。相待成搖。故有風輪執持世界等。妄想凝結成外國土。妄心知覺成內眾生。依正既彰。總名世界 二貼喻釋成。
空生大覺中。如海一漚發。有漏微塵國。皆依空所生 虛空暗鈍。體是不覺。不覺生覺如海一漚。起信云。即依覺故而有不覺。下文云。當知虛空生汝心內猶如片云點太清里。況諸世界在虛空耶。法喻可見 二反妄歸真。
漚滅空本無。況復諸三有 下文云。汝等一人發真歸元。十方虛空悉皆銷殞。云何空中所有國土
【現代漢語翻譯】 現代漢語譯本 文三。一唯一真元。
覺海性澄圓。圓澄覺元妙 此顯一真性海。離名絕相。非真非妄。不悟不迷。唯一圓常余無所得。即下妙性圓明離諸名相。本來無有世界眾生也。覺性周遍。甚深湛然。故如海也。下句重嘆。不可思議絕諸對待。故曰妙也 二因迷起妄二。一正明起妄。
元明照生所。所立照性亡 圓澄覺體本來明照。妄覺不了認為所相。所既妄立而生妄能。從畢竟無成究竟有。故名生所。非謂從真而生也。暗相既現。明性即隱。隱故曰亡。
迷妄有虛空。依空立世界。想澄成國土。知覺乃眾生 世界初起。頑空先現。從妄想生。故云迷妄有也。如下文云。乃至虛空皆是妄想之所生起。依空立世界者。世界之體即是四輪。皆依空有。如前文云。覺明空昧。相待成搖。故有風輪執持世界等。妄想凝結成外國土。妄心知覺成內眾生。依正既彰。總名世界 二貼喻釋成。
空生大覺中。如海一漚發。有漏微塵國。皆依空所生 虛空暗鈍。體是不覺。不覺生覺如海一漚。起信云。即依覺故而有不覺。下文云。當知虛空生汝心內猶如片云點太清里。況諸世界在虛空耶。法喻可見 二反妄歸真。
漚滅空本無。況復諸三有 下文云。汝等一人發真歸元。十方虛空悉皆銷殞。云何空中所有國土
現代漢語譯本 三、一唯一真元（唯一真實的本元）。
覺海（覺悟的海洋）的自性澄澈圓滿。圓滿澄澈的覺悟是本元之妙——這顯示了唯一真實的自性之海，超越了名相，非真非妄，不悟不迷，唯有圓滿常住，再無其他可得。下面的『妙性圓明離諸名相』，本來就沒有世界眾生。覺性周遍，極其深邃清澈，所以像大海一樣。下句再次讚歎，不可思議，超越一切對待，所以說是『妙』。二、因為迷惑而生起虛妄，分為兩部分。一、正式闡明虛妄的生起。
本元的光明照耀產生能見之『所』（能見之物），執著于『所』，覺照的自性便消失——圓滿澄澈的覺悟本體本來是光明照耀的，虛妄的覺知不能明瞭，認為有能見之『所』。『所』既然虛妄地建立，就產生了虛妄的能見。從畢竟空無變成究竟實有，所以叫做『生所』，不是說從真而生。暗相既然顯現，明性就隱沒，隱沒所以說是『亡』。
迷惑虛妄而有虛空，依靠虛空建立世界，妄想澄凝形成國土，知覺分別就是眾生——世界最初產生時，頑固的空首先顯現，從妄想產生，所以說『迷惑虛妄而有』。如下文所說：『乃至虛空皆是妄想之所生起。』依靠虛空建立世界，世界之體就是四大輪，都依靠空而存在。如前文所說：『覺明空昧，相待成搖，故有風輪執持世界等。』妄想凝結形成外面的國土，妄心知覺形成內在的眾生。依報和正報既然彰顯，總稱為世界。二、用比喻來解釋說明。
空產生於大覺之中，就像大海中生起一個水泡。有漏的微塵國土，都依靠空而產生——虛空昏暗遲鈍，本體是不覺。不覺產生覺，就像大海中的一個水泡。《起信論》說：『即依覺故而有不覺。』下文說：『當知虛空生汝心內，猶如片云點太清里。況諸世界在虛空耶？』法和比喻顯而易見。二、反轉虛妄，迴歸真實。
水泡破滅，空本來就沒有，何況是三界諸有——下文說：『汝等一人發真歸元，十方虛空悉皆銷殞。云何空中所有國土？』
English version Part 3. The One and Only True Origin.
The nature of the 'Sea of Awareness' (覺海) [the ocean of enlightenment] is clear and complete. Complete and clear awareness is the wonder of the origin—This reveals the one true nature-sea, beyond names and forms, neither true nor false, neither enlightened nor deluded, only complete and constant, with nothing else to be gained. The following 'wonderful nature, complete and bright, free from all names and forms' indicates that originally there were no worlds or sentient beings. The nature of awareness is all-pervading, extremely deep and clear, hence it is like a sea. The following sentence is a repeated exclamation, inconceivable and beyond all duality, therefore it is called 'wonderful'. 2. Because of delusion, falseness arises, in two parts. 1. Directly explaining the arising of falseness.
The original brightness illuminates and produces the 'perceived' (所) [that which is perceived], clinging to the 'perceived', the nature of illumination vanishes—The complete and clear body of awareness is originally bright and illuminating, but deluded awareness cannot understand this and takes it to be the 'perceived'. Since the 'perceived' is falsely established, false perception arises. From absolute nothingness, it becomes ultimate existence, hence it is called 'produced perceived', not that it arises from truth. Since the dark aspect appears, the bright nature is hidden, and because it is hidden, it is said to 'vanish'.
Delusion and falseness give rise to emptiness, relying on emptiness, worlds are established, thoughts congeal to form lands, and knowing awareness becomes sentient beings—When the world first arises, stubborn emptiness appears first, arising from delusion, hence it is said that 'delusion and falseness give rise to emptiness'. As the following text says: 'Even emptiness is born from delusion.' Relying on emptiness, worlds are established; the substance of the world is the four wheels, all relying on emptiness. As the previous text says: 'Awareness and brightness are obscured by emptiness, depending on each other, they shake, hence there are wind wheels holding the world, etc.' Delusion congeals to form external lands, and deluded awareness forms internal sentient beings. Since the dependent and the principal are manifested, they are collectively called the world. 2. Explaining with an analogy.
Emptiness arises within the Great Awareness, like a bubble arising in the sea. Leaky lands of dust motes all arise relying on emptiness—Emptiness is dark and dull, its substance is non-awareness. Non-awareness gives rise to awareness, like a bubble in the sea. The 'Awakening of Faith' says: 'That is, relying on awareness, there is non-awareness.' The following text says: 'You should know that emptiness arises within your mind, like a wisp of cloud in the vast sky. How much more so are the worlds in emptiness?' The Dharma and the analogy are clear. 2. Reversing falseness and returning to truth.
When the bubble bursts, emptiness is originally non-existent, how much more so are the three realms of existence—The following text says: 'If one of you awakens to the truth and returns to the origin, all the emptiness in the ten directions will vanish. How can there be lands in emptiness?'
【English Translation】 English translation line 1 English translation line 2
而不震裂。良以妄元無本畢竟不生。故虛空如漚不滅而滅。三有如幻不無而無 二修證異同二。一理同行異。
歸元性無二。方便有多門 同歸一理。理則無殊。行有偏圓。遲速不等。圓覺云。無上妙覺遍諸十方。出生如來與一切法同體平等。于諸修行實無有二。方便隨順其數無量 二聖同凡異。
聖性無不通。順逆皆方便。初心入三昧。遲速不同倫 若聖人根性。或是已證聖性。若順若逆。俱得入覺。更無淺深。初心入道。故須揀選取令速進。如上文云。十方如來於十八界一一修行。皆得圓滿無上菩提。于其中間亦無優劣。但汝下劣。未能于中圓自在慧。故我宣揚。令汝但於一門深入。
首楞嚴義疏注經卷第六(之一)
首楞嚴義疏注經卷第六(之二)
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二料揀諸聖四。一依塵顯悟門六。一色境。
色想結成塵。精了不能徹。如何不明徹。於是獲圓通 優波尼沙陀。因觀不凈白骨微塵。析色明空。塵色既盡妙色密圓。今此揀云。色由妄想所結。染污真性。其體本粗。性是質礙。不能明徹。如何以此不明徹法而取圓通 二聲境。
音聲雜語言。但伊名句味。一非含一切。云何獲圓通 陳如。悟四諦聲妙音密圓。於是得道。今此揀云。音聲不離諸雜
【現代漢語翻譯】 現代漢語譯本 而不震裂。這是因為虛妄的本元沒有根基，畢竟不會產生。所以虛空就像水泡一樣，不是滅卻而好像滅卻了。三有（指欲有、色有、無色有）就像幻象一樣，不是沒有而好像沒有。 二、修證的異同。一、理相同而行不同。
歸元之性沒有兩樣，方便之門卻有很多。同歸於一個真理。真理則沒有差別。修行有偏圓之分，遲速不同。圓覺經說：『無上妙覺遍佈十方，出生如來與一切法同體平等，對於各種修行實際上沒有兩種。方便隨順其數量無量。』 二、聖人相同而凡人不同。
聖人的根性沒有不通達的，順行逆行都是方便。初心入三昧（samadhi，指心處在正定狀態），遲速不同。如果聖人根性，或是已經證得聖性，無論是順行還是逆行，都能入覺，更沒有深淺之分。初心入道，所以必須選擇能夠快速進步的方法。如上文所說：『十方如來於十八界一一修行，都能圓滿無上菩提（anuttara-samyak-sambodhi，指無上正等正覺）。在這些修行中間也沒有優劣之分，只是因為你們下劣，不能在其中圓滿自在的智慧，所以我宣揚，讓你們只在一門深入。』
首楞嚴義疏注經卷第六(之一)
首楞嚴義疏注經卷第六(之二)
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二、簡擇諸聖所依之塵，分為四類。一、依塵顯悟之門，分為六類。一、色境。
色想結成塵，精了不能徹。如何不明徹，於是獲圓通？優波尼沙陀（Upaniṣada），因為觀察不凈白骨微塵，分析色而明瞭空性。塵色既然窮盡，妙色就秘密地圓滿了。現在這裡簡擇說，色由虛妄的想念所結成，染污了真性，它的本體本來就粗糙，性質是質礙，不能明徹。如何用這種不明徹的法而獲得圓通？ 二、聲境。
音聲雜語言，但伊名句味。一非含一切，云何獲圓通？陳如（Kauṇḍinya），領悟四諦之聲，妙音秘密圓滿，因此得道。現在這裡簡擇說，音聲離不開各種雜
【English Translation】 English version and not crack. This is because the false origin has no foundation and ultimately does not arise. Therefore, emptiness is like a bubble, not extinguished but seemingly extinguished. The three realms of existence (desire realm, form realm, formless realm) are like illusions, not non-existent but seemingly non-existent. II. Differences and similarities in cultivation and realization. 1. The principle is the same, but the practices differ.
Returning to the source, the nature is not different, but there are many expedient means. Returning to the same principle. The principle is no different. Practice has partial and complete aspects, with different speeds. The Surangama Sutra says: 'The supreme wonderful enlightenment pervades all ten directions, giving birth to the Tathagatas and all dharmas, being equal in essence. In all practices, there are actually no two. Expedient means follow their number, which is immeasurable.' 2. Saints are the same, but ordinary people are different.
The nature of a saint is all-pervasive; both following and opposing are expedient means. Beginners entering samadhi (state of meditative consciousness), have different speeds. If it is the nature of a saint, or one who has already attained saintly nature, whether following or opposing, they can all enter enlightenment, without any difference in depth. Beginners entering the path must choose a method that allows for rapid progress. As mentioned above: 'The Tathagatas of the ten directions cultivate in each of the eighteen realms, all attaining complete and unsurpassed Bodhi (perfect enlightenment). Among these practices, there is no superiority or inferiority, but because you are inferior and cannot have complete and unhindered wisdom in them, I proclaim that you should only deeply enter one path.'
Commentary on the Meaning of the Surangama Sutra, Volume 6 (Part 1)
Commentary on the Meaning of the Surangama Sutra, Volume 6 (Part 2)
Compiled by Shramana Zixuan of Changshui
II. Discriminating among the dust relied upon by various sages, divided into four categories. 1. The gate of enlightenment based on reliance on dust, divided into six categories. 1. The realm of form.
Form and thought congeal into dust, subtle understanding cannot penetrate. How can one not understand thoroughly, and thus attain perfect penetration? Upaniṣada, because of observing the impure white bone dust, analyzed form and understood emptiness. Since the dust of form is exhausted, the wonderful form is secretly perfected. Now this selection says that form is formed by false thoughts, polluting the true nature. Its substance is originally coarse, and its nature is obstructive, unable to be clear and thorough. How can one use this unclear and thorough dharma to obtain perfect penetration? 2. The realm of sound.
Sounds are mixed with language, but only names, phrases, and tastes. One is not inclusive of all; how can one attain perfect penetration? Kauṇḍinya, realized the sound of the Four Noble Truths, the wonderful sound secretly perfected, and thus attained the path. Now this selection says that sound cannot be separated from various mixed
語言。語言即是名句文耳。名句詮顯各有分限。以名詮自性。句詮差別。文即是字。為二所依。故非一能含一切也。伊猶是也 三香境。
香以閤中知。離則元無有。不恒其所覺。云何獲圓通 香嚴童子。宴晦清齋。聞香入鼻。觀此無生來無所從去無所至。塵氣既滅。妙香密圓。今此揀云。香之一法合有離無。既非其常。未為圓觀 四味境。
味性非本然。要以味時有。其覺不恒一。云何獲圓通 藥王藥上。因嘗眾味。了味無生。非即身心。非離身心。由味覺明。位登菩薩。今云。味性本無。待根方覺。無根無味。故非圓通。味時者嘗時也 五觸境。
觸以所觸明。無所不明觸。合離性非定。云何獲圓通 跋陀婆羅。忽悟水因。既不洗塵。亦不洗體。中間安然得無所有。妙觸宣明。由是證果。今明。此觸因所觸身而得顯發。無所不顯。性非常定。故不圓通 六法境。
法稱為內塵。憑塵必有所。能所非遍涉。云何獲圓通 摩訶迦葉。因觀世間六塵變壞。唯以空寂修于滅盡。妙法宣明。銷滅諸漏。今揀。雖稱妙法乃是內塵。憑仗此修。豈越能所。覺非能所。故非圓通。遍圓涉通也 二依根證入門五。一眼根。
見性雖洞然。明前不明後。四維虧一半。云何獲圓通 阿那律陀。因修樂見照
【現代漢語翻譯】 現代漢語譯本：語言。語言就是名句和文辭。名句的詮釋顯現各有其界限。用名來詮釋自性，用句來詮釋差別，文就是文字，是二者的所依之處，所以不能用一個來包含一切。『伊猶是也』，就是這樣。
三、香境。
香只有在和合時才能被感知，離開則原本什麼也沒有。它的覺知不是恒常不變的，如何能獲得圓滿通達？香嚴童子，在清凈的齋戒中，聞到香味進入鼻中，觀察這香味無生，不知從何而來，也不知往何處去。塵氣消滅后，微妙的香氣圓滿通達。現在這裡辨析說，香這一法，和合則有，離散則無，既然不是恒常的，就不能算是圓滿的觀照。
四、味境。
味道的性質不是本來就有的，一定要在品嚐時才會有。它的感覺不是恒常唯一的，如何能獲得圓滿通達？藥王、藥上兩位菩薩，因為品嚐各種味道，了悟味道本無自性，不即是身心，也不離身心，由味道的覺悟而明瞭，位列菩薩。現在說，味道的性質本來沒有，要依靠根才能覺察到，沒有根就沒有味道，所以不是圓滿通達。『味時』就是品嚐的時候。
五、觸境。
觸覺依靠所接觸的事物來顯明，沒有所接觸的事物就無法顯明觸覺。和合與分離的性質不是恒定的，如何能獲得圓滿通達？跋陀婆羅，忽然領悟到水的本性，水既不能洗去塵垢，也不能洗凈身體，處於中間狀態而安然無所有，微妙的觸覺宣明，因此證得果位。現在說明，這觸覺因為所接觸的身體而得以顯發，沒有所接觸的身體就無法顯發，性質不是恒常不變的，所以不是圓滿通達。
六、法境。
法被稱為內塵，依靠塵境必然有所憑藉。能觀與所觀不能普遍涉入，如何能獲得圓滿通達？摩訶迦葉，因為觀察世間六塵的變壞，只用空寂來修習滅盡定，微妙的法宣明，消滅各種煩惱。現在辨析，雖然稱為妙法，但仍然是內塵，依靠它來修習，怎麼能超越能觀與所觀？覺悟不是能觀與所觀，所以不是圓滿通達。『遍圓涉通』就是普遍圓滿涉入通達。
二、依根證入門五：一、眼根。
見性雖然洞然明澈，但只能看到前面，看不到後面，四方只看到一半，如何能獲得圓滿通達？阿那律陀，因為修習樂見照明……
【English Translation】 English version: Language. Language is none other than phrases and sentences. The interpretations of phrases and sentences each have their limits. 'Name' explains self-nature, 'sentence' explains differences, and 'text' refers to words, which are the basis of the former two. Therefore, one cannot encompass everything. 'It is like this,' that's how it is.
Three, the realm of scent (香境, xiang jing).
Scent is known through combination; apart, it originally does not exist. Its perception is not constant; how can one attain perfect penetration? Shurangama Samadhi Child (香嚴童子, Xiang Yan Tong Zi), in pure fasting, smelled a fragrance entering his nose, observing that this scent is unborn, not knowing where it comes from or where it goes. When the dust-like air disappeared, the subtle fragrance became perfectly complete. Now, it is analyzed here that the dharma of scent exists when combined and does not exist when separated. Since it is not constant, it cannot be considered perfect contemplation.
Four, the realm of taste (味境, wei jing).
The nature of taste is not inherent; it exists only when tasting. Its sensation is not constant or unique; how can one attain perfect penetration? Bhaisajyaraja and Bhaisajyasamudgata (藥王藥上, Yao Wang Yao Shang), through tasting various flavors, realized that taste is unborn, neither identical to nor separate from body and mind. Through the enlightenment of taste, they attained the position of Bodhisattvas. Now it is said that the nature of taste is originally non-existent; it can only be perceived through the root. Without the root, there is no taste; therefore, it is not perfect penetration. 'Tasting time' (味時, wei shi) means the time of tasting.
Five, the realm of touch (觸境, chu jing).
Touch is clarified by what is touched; without something to touch, touch cannot be clarified. The nature of combination and separation is not fixed; how can one attain perfect penetration? Bhadrapala (跋陀婆羅, Ba Tuo Po Luo) suddenly realized the nature of water, which neither washes away dust nor cleanses the body, remaining peacefully empty in the middle. Subtle touch was proclaimed, and thus he attained enlightenment. Now it is explained that this touch is manifested through the body being touched; without the body being touched, it cannot be manifested. Its nature is not constant; therefore, it is not perfect penetration.
Six, the realm of dharma (法境, fa jing).
Dharma is called inner dust; relying on dust, there must be something to depend on. The able and the object cannot be universally involved; how can one attain perfect penetration? Mahakasyapa (摩訶迦葉, Mo He Jia Ye), through observing the changing and decaying of the six dusts in the world, cultivated extinction solely through emptiness and stillness. Subtle dharma was proclaimed, eliminating all defilements. Now it is analyzed that although it is called subtle dharma, it is still inner dust. Relying on it for cultivation, how can one transcend the able and the object? Enlightenment is not the able and the object; therefore, it is not perfect penetration. 'Universally complete involvement and penetration' (遍圓涉通, bian yuan she tong) means universally complete involvement and penetration.
Two, entering through the roots: One, the eye-root.
Although the nature of seeing is clear and bright, it sees only what is in front, not what is behind. It lacks half of the four directions; how can one attain perfect penetration? Aniruddha (阿那律陀, A Na Lu Tuo), through cultivating joyful seeing and illumination...
明三昧。旋見循元。由斯得證。今云見性雖有洞然照了之義。而又前方全明後方全暗。左右傍觀三分之二。故云四維虧一半也 二鼻根。
鼻息出入通。現前無交氣。支離匪涉入。云何獲圓通 周利槃特。因作數息。微細窮盡生住異滅。返息循空。因是得道。今云。鼻息雖通出入。出入各據而不相交。支分既離。豈成圓觀 三舌根。
舌非入無端。因味生覺了。味亡了無有。云何獲圓通 憍梵缽提。觀味之知非體非物。還味旋知。成無學果。今云。舌入非是無端自有。由味境合方有覺知。境滅知亡。未為通貫 四身根。
身與所觸同。各非圓覺觀。涯量不冥會。云何獲圓通 畢陵伽婆蹉。因觀痛覺。覺清凈心無覺無痛。遺身純覺。獲無學果。今云。能覺身根與所覺觸。互相假有。各無自性。義例相類。俱非圓觀。知無知異各有涯量。互不相冥。故為所揀 五意根。
知根雜亂思。湛了終無見。想念不可脫。云何獲圓通 須菩提。曠劫已來心得無礙。由是觀察。十方成空。空性圓明。頓入如來寶明空海。同佛知見。今謂。意根雜亂思念。若以寂定湛旋。畢竟無有知見。依此修行。想念何逃。亦可若望湛覺真明。必無知見。即無知覺明也。應知有知見者未脫妄想 三依識修斷門六。一眼識。
【現代漢語翻譯】 現代漢語譯本 明三昧（一種禪定狀態）。旋轉觀看，追溯本源，由此得以證悟。現在說『見性』雖然有洞徹明瞭的意義，但是前方完全明亮，後方完全黑暗，左右觀看只看到三分之二，所以說四方有虧缺一半。二、鼻根。
鼻息出入是通暢的，但呈現出的只是出入而沒有交融之氣。支離破碎，並非深入，如何獲得圓滿通達？周利槃特（人名）。因為修習數息觀，對呼吸的微細生滅變化窮盡觀察，使呼吸返回空寂，因此而得道。現在說，鼻息雖然通暢出入，但出入各自獨立而不相交融。支分既然分離，怎麼能成就圓滿的觀照？三、舌根。
舌根並非無緣無故地進入，而是因為味覺才產生覺了。如果味覺消失，覺了也就不存在，如何獲得圓滿通達？憍梵缽提（人名）。觀察味覺的知覺，既非實體也非外物，使味覺返回知覺，成就無學果位。現在說，舌根的進入並非無緣無故，而是由於味境相合才有覺知。如果味境滅除，知覺也隨之消失，這還不能算是通貫一切。四、身根。
身根與所觸之境相同，各自都不是圓滿覺悟的觀照。界限分明，不能冥合，如何獲得圓滿通達？畢陵伽婆蹉（人名）。因為觀察痛覺，覺悟到清凈心中無覺無痛，捨棄身體而純粹是覺，獲得無學果位。現在說，能覺的身根與所覺的觸境，互相依存而有，各自沒有自性。義理和例子相似，都不是圓滿的觀照。知與無知，各有界限，互相不能冥合，所以被捨棄。五、意根。
知根雜亂思緒，即使達到湛然寂靜，最終也無法見到真性。妄想念頭無法擺脫，如何獲得圓滿通達？須菩提（人名）。從曠劫以來，心已獲得無礙，因此觀察十方皆成空性，空性圓滿光明，頓然進入如來寶明空海，與佛的知見相同。現在說，意根雜亂思念，如果用寂靜禪定來旋轉，最終也不會有知見。依靠這種修行，妄想念頭如何逃脫？也可以說，如果期望湛然覺悟的真明，必定沒有知見，也就是沒有知覺的明。應當知道，有知見的人還沒有脫離妄想。三、依識修斷門六。一、眼識。
【English Translation】 English version 『Ming Sanmei』 (a state of Samadhi). Revolve the seeing and trace back to the origin, thereby attaining enlightenment. Now it is said that 『seeing the nature』 although it has the meaning of thorough understanding, the front is completely bright while the back is completely dark, and only two-thirds are seen when looking left and right. Therefore, it is said that the four directions are lacking by half. Second, the nose root.
The breath of the nose goes in and out freely, but only presents the going in and out without any mingling of air. Fragmented and not penetrating deeply, how can one attain perfect penetration? Zhouli Pantuo (a person's name). Because of practicing the counting of breaths, he exhaustively observed the subtle arising, dwelling, changing, and ceasing of the breath, causing the breath to return to emptiness, and thereby attained the Way. Now it is said that although the breath of the nose goes in and out freely, the going in and out are separate and do not mingle. Since the parts are separated, how can a perfect contemplation be achieved? Third, the tongue root.
The tongue does not enter without a cause; it is because of taste that awareness arises. If taste disappears, awareness also ceases. How can one attain perfect penetration? Qiaofan Boti (a person's name). He contemplated the knowing of taste as neither substance nor object, causing taste to return to knowing, and attained the fruit of no-learning. Now it is said that the tongue's entering is not without cause; it is because of the combination of taste and object that awareness arises. If the taste object disappears, awareness also ceases, which cannot be considered as penetrating everything. Fourth, the body root.
The body is the same as what is touched, and neither is a perfect enlightened contemplation. The boundaries are distinct and cannot merge. How can one attain perfect penetration? Bi Lingjia Poqie (a person's name). Because of contemplating the feeling of pain, he realized that in the pure mind there is no feeling or pain, abandoning the body and being purely awareness, attaining the fruit of no-learning. Now it is said that the body root that can feel and the touch that is felt are mutually dependent and have no self-nature. The meaning and examples are similar, and neither is a perfect contemplation. Knowing and not knowing each have boundaries and cannot merge, so they are rejected. Fifth, the mind root.
The root of knowledge has confused thoughts, and even if one reaches serene stillness, one will ultimately not see the true nature. Delusional thoughts cannot be escaped. How can one attain perfect penetration? Subuti (a person's name). From countless eons, the mind has obtained unobstructedness, and therefore he observed that the ten directions are all empty, the nature of emptiness is perfectly bright, and he suddenly entered the Tathagata's Treasure Bright Empty Sea, having the same knowledge and vision as the Buddha. Now it is said that the mind root has confused thoughts, and if one uses serene meditation to revolve, there will ultimately be no knowledge or vision. Relying on this practice, how can delusional thoughts escape? It can also be said that if one expects the true brightness of serene enlightenment, there will certainly be no knowledge or vision, which is the brightness without perception. It should be known that those who have knowledge and vision have not escaped delusion. Three, relying on consciousness to cultivate the six gates of severance. One, eye consciousness.
識見雜三和。詰本稱非相。自體先無定。云何獲圓通 舍利弗。曠劫已來心見清凈。由遇佛故。見覺明圓。光極知見。今揀。眼識雜在三和之內。窮其本性無相可得。自體不常。如何圓遍 二耳識。
心聞洞十方。生於大因力。初心不能入。云何獲圓通 普賢菩薩。本用心聞。分別眾生所有知見。得大自在。今揀。太高收機不盡。既法界為體。心聞為用。故洞十方。此由普賢因修大行之所感。故中下之機於斯絕分。故云不能入。以眾生心中發明普賢行者方現其身。非同觀音觸物隨現 三鼻識。
鼻想本權機。只令攝心住。住成心所住。云何獲圓通 孫陀罹難陀。觀鼻端白。見出入息化為光明。身心內明。圓洞世界遍成空凈。今揀觀鼻非為究竟。故云權機。若令攝心必成所住。真元無住。所住便非。經云。若心有住則為非住 四舌識。
說法弄音文。開悟先成者。名句非無漏。云何獲圓通 富樓那。辯才無礙。秘密法門。微妙開示。得無所畏。今揀。說法不離聲名句文。所開悟人須先成熟。不由無種便能入道。若散心說。但成有漏。非曰圓通 五身識。
持犯但束身。非身無所束。元非遍一切。云何獲圓通 優波離。因持清禁。由是執身身得自在。次第執心心得通達。然後身心一切無礙。
【現代漢語翻譯】 現代漢語譯本 『識見』（通過意識產生的見解）雜糅于『三和』（根、境、識的和合）之中。追問其『本』（根本），實則並無『相』（實體）。『自體』（自身）原本就沒有定性，又如何能獲得『圓通』（圓滿通達）？ 『舍利弗』（Śāriputra，佛陀十大弟子之一）。自曠遠劫以來，『心見』（心的見解）本是清凈的，由於遇到佛的緣故，『見』（見解）才覺悟到光明圓滿。『光極知見』（光明的極致就是知見）。現在加以辨別：眼識混雜在根、境、識三和合之內，追究它的本性，沒有實相可以獲得，自身不是恒常的，如何能圓滿周遍？ 『二耳識』（第二種是耳識）： 『心聞』（以心來聽聞）能洞徹十方，產生於『大因力』（強大的因緣力量）。初學者不能由此入門，又如何能獲得『圓通』（圓滿通達）？ 『普賢菩薩』（Samantabhadra），原本是用『心聞』（心來聽聞）來分辨眾生所有的知見，從而獲得大自在。現在加以辨別：這種方法太高深，不能完全攝受所有根機。既然以法界為本體，以心聞為作用，所以能洞徹十方。這是由於普賢菩薩修習大行所感得的，所以中等和下等的根機無法由此入門，所以說『不能入』。只有在眾生心中發明普賢行的人才能顯現他的身形，不像觀音菩薩那樣接觸事物就隨機顯現。 『三鼻識』（第三種是鼻識）： 『鼻想』（用鼻子來觀想）原本是權巧的方便，只是爲了使心安住。如果安住成為心所執著的地方，又如何能獲得『圓通』（圓滿通達）？ 『孫陀罹難陀』（Sundarananda，佛陀的堂弟），觀想鼻端白色，看見出入的呼吸化為光明，身心內部明亮，圓滿洞徹世界，普遍成為空凈。現在加以辨別：觀想鼻子並非究竟的方法，所以說是權巧的方便。如果使心安住，必定成為心所執著的地方。真元之性原本就沒有安住，有所安住就不是真元。經書上說：『如果心有所安住，那就是非安住』。 『四舌識』（第四種是舌識）： 『說法』（通過言語來表達佛法）運用音韻文辭，開悟那些先前已經成熟的人。名句並非無漏，又如何能獲得『圓通』（圓滿通達）？ 『富樓那』（Pūrṇa，佛陀十大弟子之一），辯才無礙，秘密法門，微妙開示，獲得無所畏懼。現在加以辨別：說法離不開聲名句文，所開悟的人必須先前已經成熟，不是沒有善根就能入道的。如果散亂心來說法，只能成為有漏之法，不能說是圓通。 『五身識』（第五種是身識）： 『持犯』（遵守戒律和違犯戒律）只是約束身體，沒有身體就無所約束。原本就不是周遍一切的，又如何能獲得『圓通』（圓滿通達）？ 『優波離』（Upāli，佛陀十大弟子之一），因為持守清凈的禁戒，因此執持身體，身體得以自在，次第執持心，心得以通達，然後身心一切無礙。
【English Translation】 English version 『Cognitive perception』 is mixed within the 『three confluences』 (the harmony of root, object, and consciousness). Questioning its 『essence,』 there is actually no 『form』 (substance). The 『self-nature』 originally has no fixed nature, so how can one attain 『perfect penetration』? 『Śāriputra』 (one of the Buddha's ten great disciples). Since countless eons ago, 『mental perception』 has been pure. Because of encountering the Buddha, 『perception』 awakens to luminous perfection. 『The extreme of light is knowledge and perception.』 Now, let's discern: eye consciousness is mixed within the three confluences of root, object, and consciousness. Investigating its nature, there is no real form to be obtained. Its self-nature is not constant, so how can it be perfectly pervasive? 『Second, ear consciousness』: 『Hearing with the mind』 can penetrate the ten directions, arising from the 『power of great causes.』 Beginners cannot enter through this, so how can one attain 『perfect penetration』? 『Samantabhadra Bodhisattva』 originally used 『hearing with the mind』 to distinguish all the knowledge and perceptions of sentient beings, thereby attaining great freedom. Now, let's discern: this method is too profound and cannot fully encompass all capacities. Since it takes the Dharma realm as its essence and hearing with the mind as its function, it can penetrate the ten directions. This is due to Samantabhadra's cultivation of great practices, so those of medium and lower capacities cannot enter through this, hence the saying 『cannot enter.』 Only those who develop Samantabhadra's practice in their minds can see his form, unlike Avalokiteśvara Bodhisattva, who manifests according to circumstances upon contact with things. 『Third, nose consciousness』: 『Nasal contemplation』 is originally an expedient means, only to make the mind abide. If abiding becomes what the mind clings to, how can one attain 『perfect penetration』? 『Sundarananda』 (the Buddha's cousin) contemplates the white tip of the nose, seeing the incoming and outgoing breaths transform into light, the body and mind internally illuminated, perfectly penetrating the world, universally becoming empty and pure. Now, let's discern: contemplating the nose is not the ultimate method, so it is called an expedient means. If it makes the mind abide, it will surely become what the mind clings to. The true essence originally has no abiding; if there is abiding, it is not the true essence. The scriptures say: 『If the mind has abiding, then it is non-abiding.』 『Fourth, tongue consciousness』: 『Preaching the Dharma』 uses sounds and words, enlightening those who are already mature. Names and phrases are not without outflows, so how can one attain 『perfect penetration』? 『Pūrṇa』 (one of the Buddha's ten great disciples) has unobstructed eloquence, secret Dharma gates, subtle teachings, and attains fearlessness. Now, let's discern: preaching the Dharma cannot be separated from sounds, names, phrases, and words. Those who are enlightened must already be mature; one cannot enter the path without good roots. If one preaches with a scattered mind, it can only become Dharma with outflows, and cannot be called perfect penetration. 『Fifth, body consciousness』: 『Observance and violation』 only bind the body; without the body, there is nothing to bind. Originally, it is not pervasive of everything, so how can one attain 『perfect penetration』? 『Upāli』 (one of the Buddha's ten great disciples) because of upholding pure precepts, therefore holds onto the body, and the body attains freedom. Gradually holding onto the mind, the mind attains understanding, and then the body and mind are all unobstructed.
今揀。持犯細行唯檢于身。身若不生。將何檢束。故於法法不能圓遍 六意識。
神通本宿因。何關法分別。念緣非離物。云何獲圓通 大目犍連。因於修定。旋湛意識。心光發宣。得大神用。今揀。神通乃是宿因本有。由加行力之所顯發。何關修定軌則意識然後得生。法者軌則義。分別者意識也。意識念緣。分別一切。不離塵境。故非圓通 四依大歸性門七。一地大。
若以地性觀。堅礙非通達。有為非聖性。云何獲圓通 持地菩薩。因平心地。見內外塵。本無自性。不相觸摩。皆如來藏。今揀。地性堅礙有為。體非通達。不成聖性。故非圓通 二水大。
若以水性觀。想念非真實。如如非覺觀。云何獲圓通 月光童子。因作水觀。見身中水與外香水性合真空一味流通。得無生忍。今謂。此觀不離尋伺想念。豈是真實如如之性。覺觀即尋伺也 三火大。
若以火性觀。厭有非真離。非初心方便。云何獲圓通 火頭金剛。觀多淫心成智慧火。身心暖觸無礙流通。生大寶焰。今謂。此由多淫生厭離故。觀成性火。此即厭求之心。豈稱圓照。非是真實離念之門。初機不合。故須揀也 四風大。
若以風性觀。動寂非無對。對非無上覺。云何獲圓通 琉璃光菩薩。因觀身心世界皆是妄緣風力
【現代漢語翻譯】 現代漢語譯本 現在辨析。執持戒律或違犯戒律這些細微的行為，只能在自身上檢查。如果自身都不存在，又將檢查和約束什麼呢？因此，對於一切法都不能圓滿周遍——六意識（指眼、耳、鼻、舌、身、意六種意識）。
神通的根本在於前世的因緣，與對法的分別有什麼關係呢？念頭攀緣外物，不能脫離事物本身，又怎麼能獲得圓滿通達呢？——大目犍連（釋迦牟尼佛的十大弟子之一）。因為修習禪定，迴旋深究意識，心光煥發，得到了大神通。現在辨析，神通乃是前世因緣本來就有的，通過後天的修行努力才顯發出來。這與修習禪定的法則和意識有什麼關係，然後才能產生神通呢？法，指的是法則的意義。分別，指的是意識。意識念頭攀緣，分別一切事物，不能脫離塵世的境界，所以不是圓滿通達——四依大歸性門七。一地大（構成物質世界的基本元素之一）。
如果用地性的角度來觀察，堅硬阻礙而不能通達。有為法不是聖人的本性，又怎麼能獲得圓滿通達呢？——持地菩薩（以守護大地為誓願的菩薩）。因為平定了心地，見到內外之塵，本來沒有自性，不會相互觸碰摩擦，都如如不動，包含在如來藏（一切眾生本具的清凈覺性）中。現在辨析，地性堅硬阻礙，屬於有為法，其體性不能通達，不能成就聖人的本性，所以不是圓滿通達——二水大（構成物質世界的基本元素之一）。
如果用水性的角度來觀察，想像和念頭不是真實的。如如不動的真性不是通過感覺和觀察可以獲得的，又怎麼能獲得圓滿通達呢？——月光童子（以月光為象徵的童子）。因為修習水觀，見到自身中的水與外界的香水，其性合一，真空無二，流通無礙，得到了無生忍（證悟諸法不生不滅的智慧）。現在認為，這種觀想不能脫離尋伺和想像念頭，怎麼能說是真實如如的本性呢？感覺和觀察就是尋伺——三火大（構成物質世界的基本元素之一）。
如果用火性的角度來觀察，厭惡有為法不是真正的脫離。不是初學者應該使用的方法，又怎麼能獲得圓滿通達呢？——火頭金剛（以火焰為頂飾的金剛神）。觀察到過多的淫慾之心可以轉化為智慧之火，身心溫暖觸碰，無礙流通，產生大寶火焰。現在認為，這是因為過多的淫慾而產生厭惡和脫離的念頭，通過觀想而成就了火性。這正是厭惡和追求的心，怎麼能稱得上圓滿照耀呢？不是真正脫離念頭的法門，不適合初學者，所以需要辨析——四大（構成物質世界的基本元素之一）。
如果用風性的角度來觀察，動和靜不是沒有對立的。對立不是無上的覺悟，又怎麼能獲得圓滿通達呢？——琉璃光菩薩（藥師佛的化身之一）。因為觀察到身心世界都是虛妄的因緣和風力的作用。
【English Translation】 English version Now, let's discern. Holding or violating precepts, these subtle actions can only be examined within oneself. If the self does not exist, what will be examined and restrained? Therefore, one cannot be completely pervasive in all dharmas—the six consciousnesses (referring to the consciousnesses of eye, ear, nose, tongue, body, and mind).
The root of supernatural powers lies in past causes, what does it have to do with the discrimination of dharmas? Thoughts cling to external objects, unable to detach from the objects themselves, how can one attain perfect penetration? —Mahāmaudgalyāyana (one of the ten great disciples of Shakyamuni Buddha). Because of practicing meditation, deeply investigating consciousness, the light of the mind radiates, and he obtained great supernatural powers. Now, let's discern, supernatural powers are inherent from past causes, manifested through the effort of practice. What does this have to do with the rules of meditation and consciousness, then supernatural powers can arise? Dharma refers to the meaning of rules. Discrimination refers to consciousness. Consciousness clings to thoughts, discriminating all things, unable to detach from the realm of dust, therefore it is not perfect penetration—Seven of the Four Great Natures to Return. One, Earth Element (one of the basic elements constituting the material world).
If observing from the perspective of earth nature, it is solid and obstructive, unable to penetrate. Conditioned dharmas are not the nature of a sage, how can one attain perfect penetration? —Kshitigarbha Bodhisattva (a bodhisattva who vows to protect the earth). Because of pacifying the mind, seeing that the dust within and without, originally has no self-nature, does not touch or rub against each other, all are as they are, contained within the Tathāgatagarbha (the pure awareness inherent in all beings). Now, let's discern, earth nature is solid and obstructive, belonging to conditioned dharmas, its essence cannot penetrate, cannot achieve the nature of a sage, therefore it is not perfect penetration—Two, Water Element (one of the basic elements constituting the material world).
If observing from the perspective of water nature, imagination and thoughts are not real. The true nature of suchness cannot be obtained through sensation and observation, how can one attain perfect penetration? —Moonlight Boy (a boy symbolized by moonlight). Because of practicing water contemplation, seeing that the water within the body and the fragrant water outside, their nature is united, the empty space is non-dual, flowing unhindered, and he obtained the non-origination forbearance (the wisdom of realizing that all dharmas are neither born nor die). Now, it is believed that this contemplation cannot detach from seeking, pondering, imagination, and thoughts, how can it be said to be the true nature of suchness? Sensation and observation are seeking and pondering—Three, Fire Element (one of the basic elements constituting the material world).
If observing from the perspective of fire nature, hating conditioned dharmas is not true detachment. It is not a method that beginners should use, how can one attain perfect penetration? —Fire Head Vajra (a Vajra deity adorned with flames). Observing that excessive lust can be transformed into the fire of wisdom, the body and mind are warm to the touch, flowing unhindered, producing great precious flames. Now, it is believed that this is because excessive lust generates hatred and the thought of detachment, and the fire nature is achieved through contemplation. This is precisely the mind of hatred and pursuit, how can it be called perfect illumination? It is not a true method of detaching from thoughts, not suitable for beginners, therefore it needs to be discerned—Four Great Elements (the basic elements constituting the material world).
If observing from the perspective of wind nature, movement and stillness are not without opposition. Opposition is not supreme enlightenment, how can one attain perfect penetration? —Vaidurya-prabha Bodhisattva (one of the incarnations of Bhaisajyaguru Buddha). Because of observing that the body and mind world are all illusory causes and conditions and the effect of wind force.
所。動。風力無依本無所有。于動見不動。即證實相。今謂。風性是動。由動有寂。動寂相對。對即非真。豈同圓觀入流亡所 五空大。
若以空性觀。昏鈍先非覺。無覺異菩提。云何獲圓通 虛空藏菩薩。由觀四大無依妄想生滅虛空無二佛國本同。得無生忍。今謂。虛空昏暗無明所生。非是覺明。異於本覺。故須揀也 六識大。
若以識性觀。觀識非常住。存心乃虛妄。云何獲圓通 彌勒菩薩。修唯識觀。盡空如來國土凈穢有無。皆是我心變化所現。今謂。識性唸唸生滅。攀緣不息。體非常住。若但亡境不亡其心。還成虛妄。豈是圓通 七根大。
諸行是無常。念性元生滅。因果今殊感。云何獲圓通 大勢至菩薩。由唸佛三昧都攝六根。凈念相繼。入無生忍。今謂。凡是有為皆屬行陰遷變。念性生滅。正是無常。如何以無常因獲常住果。故非圓通。然唸佛法門此方最要。雖云生滅。要因念想專注在懷。兼佛願力旦生凈土。生彼國已。進行彌速。即證有期。今顯圓根。觀音為上。抑揚之道。故須揀也 三頌觀音圓通三。一廣顯圓門四。一標嘆所入法。
我今白世尊。佛出娑婆界。此方真教體。清凈在音聞。欲取三摩提。實以聞中入。離苦得解脫 娑婆世界耳根最利。故用音聲以為佛事。由從
【現代漢語翻譯】 現代漢語譯本： 所（一切法）。動（現象）。風力的本性是無所依憑，本來就一無所有。在動中見到不動，就能夠證實實相。現在說，風的性質是動，因為動才有寂靜，動和寂靜是相對的，相對就不是真理。怎麼能和圓滿的觀照，入流亡所相比呢？五、空大（虛空）。 如果用空性來觀察，昏昧遲鈍一開始就不是覺悟。沒有覺悟就不同於菩提（覺悟）。怎麼能獲得圓通呢？虛空藏菩薩，因為觀察四大無所依憑，妄想生滅，虛空沒有二致，佛國本來相同，而得到無生忍。現在說，虛空是昏暗無明所生，不是覺明，不同於本覺。所以需要辨別。六、識大（意識）。 如果用識性來觀察，觀察識性不是常住的。存心就是虛妄的。怎麼能獲得圓通呢？彌勒菩薩，修習唯識觀，窮盡如來國土的清凈、污穢、有、無，都是我心變化所顯現的。現在說，識性唸唸生滅，攀緣不息，本體不是常住的。如果只是捨棄外境而不捨棄內心，仍然會變成虛妄。怎麼能是圓通呢？七、根大（六根）。 諸行都是無常的，念頭的性質原本就是生滅的。因和果現在感受不同。怎麼能獲得圓通呢？大勢至菩薩，因爲念佛三昧，都攝六根，以清凈的念頭相繼不斷，而進入無生忍。現在說，凡是人為造作都屬於行陰的遷變，念頭的生滅，正是無常。如何用無常的因獲得常住的果呢？所以不是圓通。然而唸佛法門在這個世界最為重要。雖然說是生滅，要因爲念想專注在心中，加上佛的願力，一定能往生凈土。生到那個國度后，修行更加迅速，就能證得果位。現在顯現圓滿的根性，觀音菩薩最為殊勝。這是抑揚的方法，所以需要辨別。三頌觀音圓通三：一、廣顯圓門四：一、標嘆所入法。 我現在稟告世尊，佛出現在娑婆界（我們所居住的這個堪忍世界）。這個地方真正的教化主體，清凈就在於聽聞聲音。想要獲得三摩提（禪定），實際上要從聽聞中進入。離開痛苦，得到解脫。娑婆世界（我們所居住的這個堪忍世界）的耳根最為敏銳。所以用聲音作為佛事，因為從
【English Translation】 English version: So (all dharmas). Movement (phenomena). The nature of wind force is without reliance and originally without anything. Seeing the unmoving within the moving is to verify the true nature. Now it is said that the nature of wind is movement, and only through movement is there stillness. Movement and stillness are relative, and relativity is not the truth. How can it be compared to the perfect contemplation of entering the stream and forgetting the source? Five, the Great Void (emptiness). If one observes with the nature of emptiness, dullness and slowness are not awakening from the beginning. Without awakening, it is different from Bodhi (enlightenment). How can one attain perfect penetration? Bodhisattva Akasagarbha (the Bodhisattva of the Treasury of Space), because he observes that the four great elements are without reliance, that delusional thoughts arise and cease, that emptiness is without duality, and that Buddha lands are originally the same, attains the patience of non-birth. Now it is said that emptiness is born from darkness and ignorance, not from awakened brightness, and is different from original awakening. Therefore, it needs to be distinguished. Six, the Great Consciousness (awareness). If one observes with the nature of consciousness, observing that consciousness is not permanent, maintaining the mind is illusory. How can one attain perfect penetration? Bodhisattva Maitreya (the future Buddha), cultivates the Consciousness-Only (Yogacara) view, exhausting the purity, impurity, existence, and non-existence of the Buddha lands, all of which are manifested by the transformations of my mind. Now it is said that the nature of consciousness arises and ceases moment by moment, clinging without ceasing, and its essence is not permanent. If one only abandons the external realm without abandoning the mind, it will still become illusory. How can it be perfect penetration? Seven, the Great Roots (the six senses). All actions are impermanent, and the nature of thought is originally arising and ceasing. Cause and effect are now felt differently. How can one attain perfect penetration? Bodhisattva Mahasthamaprapta (the Bodhisattva of Great Strength), because of the Samadhi of Buddha Recitation, gathers in the six senses, and with pure thoughts following one another continuously, enters the patience of non-birth. Now it is said that all that is contrived belongs to the changing of the form aggregate, and the arising and ceasing of thoughts is precisely impermanence. How can one obtain a permanent result with an impermanent cause? Therefore, it is not perfect penetration. However, the Dharma gate of Buddha Recitation is the most important in this world. Although it is said to be arising and ceasing, it is because the thoughts are focused in the mind, coupled with the Buddha's vows, one will surely be reborn in the Pure Land. After being born in that land, cultivation will be even faster, and one will be able to attain the fruit. Now manifesting the perfect nature, Bodhisattva Avalokiteshvara (the Bodhisattva of Compassion) is the most excellent. This is the method of suppression and elevation, so it needs to be distinguished. Three verses on Avalokiteshvara's perfect penetration: One, broadly revealing the perfect gate; One, praising the Dharma entered. I now report to the World Honored One, the Buddha appears in the Saha world (the world we live in, which is tolerable). The true teaching body in this place, purity lies in hearing sounds. If you want to obtain Samadhi (meditative absorption), you must actually enter through hearing. Leave suffering and attain liberation. The ear root of the Saha world (the world we live in, which is tolerable) is the most acute. Therefore, sound is used as a Buddha-work, because from
耳根發識聞聲。引生第六識中聞慧。緣名句文。熏成解心種子。納為教體。故云教體在音聞也。教體既成。然後思惟修習。入三摩提。成大解脫 二略嘆能入人。
良哉觀世音。于恒沙劫中。入微塵佛國。得大自在力。無畏施眾生。妙音觀世音。梵音海潮音。救世悉安寧。出世獲常住 初一句總標嘆。次二句嘆三十二應。次二句嘆十四無畏兼四不思議。次二句嘆德號。妙音是體。觀世音是用。亦是真俗二諦。亦是自利利他。梵是凈義。釋成體也。海潮要不失時。釋成用也。救世下二句結嘆利益。初得世間安樂。終獲究竟涅槃 三廣辨圓通根二。一顯聞性二。一對辨真實三。一圓真實。
我今啟如來。如觀音所說。譬如人靜居。十方俱擊鼓。十處一時聞。此則圓真實 解脫德也。如前觀音所陳三昧所得殊勝。赴感不差。周遍皆應。十方者十界也。擊鼓者機動也。一時聞者應不失也。此則應身無量無感不應。故云圓真實 二通真實。
目非觀障外。口鼻亦復然。身以合方知。心念紛無緒。隔垣聽音響。遐邇俱可聞。五根所不齊。是則通真實 般若德也。前四句揀不通。口鼻下二句經文語倒。故先舉所例口鼻。后舉能例身根。蓋翻譯者略順根次也。隔垣下四句。正顯耳根不同前五。由是得名通真實耳 三
【現代漢語翻譯】 現代漢語譯本 耳根發識，聽聞聲音，由此引發第六意識中的聞慧（通過聽聞而獲得的智慧），緣于名句文（語言文字），熏習成為解心種子（理解能力的種子），以此作為教法的本體。所以說教法的本體在於音聞。教體形成之後，然後通過思惟修習，進入三摩地（禪定），成就大解脫。 二、略微讚歎能夠入道之人。 『良哉觀世音（觀世音菩薩）！于恒沙劫（極長的時間）中，入微塵佛國（無數的佛國），得大自在力（偉大的自在力量），無畏施眾生（將無畏佈施給眾生），妙音觀世音（以美妙的聲音觀照世間），梵音海潮音（如梵天般清凈的聲音，如海潮般有規律的聲音），救世悉安寧（救度世間，使一切都得到安寧），出世獲常住（出離世間，獲得永恒的安住）』 第一句總括讚歎。接著兩句讚歎三十二應（觀世音菩薩的三十二種應化身）。再接著兩句讚歎十四無畏（觀世音菩薩給予眾生的十四種無畏）兼四不思議（觀世音菩薩的四種不可思議的功德）。再接著兩句讚歎德號。『妙音』是體（本體），『觀世音』是用（作用）。也是真諦和俗諦，也是自利和利他。『梵』是清凈的意思，解釋了本體。『海潮』重要的是不失時機，解釋了作用。『救世』以下兩句總結讚歎利益。開始得到世間的安樂，最終獲得究竟的涅槃。 三、廣泛辨析圓通根，分為兩部分。一、彰顯聞性。二、對比辨析真實，分為三部分。一、圓真實。 『我今啟如來（我現在稟告如來），如觀音（觀世音菩薩）所說，譬如人靜居（安靜地居住），十方俱擊鼓（十個方向同時敲鼓），十處一時聞（十個地方同時聽到），此則圓真實（這就是圓滿真實）』 這是解脫的功德。如同前面觀世音菩薩所陳述的三昧（禪定）所獲得的殊勝境界，應感不差，周遍一切。『十方』指的是十界（佛教中的十種境界）。『擊鼓』指的是機動（眾生的根機發動）。『一時聞』指的是應機而不失時機。這就是應身無量，無感不應，所以說是圓真實。 二、通真實。 『目非觀障外（眼睛不能看到障礙物之外），口鼻亦復然（口和鼻子也是這樣），身以合方知（身體必須接觸才能感知），心念紛無緒（心念紛亂而沒有頭緒），隔垣聽音響（隔著墻壁聽聲音），遐邇俱可聞（無論遠近都可以聽到），五根所不齊（五根的功能不相同），是則通真實（這就是通達真實）』 這是般若的功德。前面四句是揀別不通達之處。『口鼻』以下兩句是經文的語序顛倒，所以先舉出被例舉的口鼻，后舉出能例舉的身體。大概是翻譯的人稍微順應了根的順序。『隔垣』以下四句，正是彰顯耳根不同於前面的五根，因此得名『通真實』。 三
【English Translation】 English version The ear-faculty generates consciousness and hears sounds, leading to the arising of auditory wisdom (wisdom gained through hearing) in the sixth consciousness, based on names, phrases, and words (language). This is cultivated into seeds of understanding, which are taken as the substance of the teaching. Therefore, it is said that the substance of the teaching lies in auditory perception. Once the substance of the teaching is formed, one then contemplates and cultivates, entering into Samadhi (meditative absorption), and achieving great liberation. 2. Briefly praising those who are capable of entering the path. 'Excellent is Avalokiteshvara (the Bodhisattva of Compassion)! In countless kalpas (extremely long periods of time), he enters Buddha-lands as numerous as dust motes, obtains great power of self-mastery, bestows fearlessness upon sentient beings, Avalokiteshvara of wondrous sound (observing the world with a wonderful sound), Brahma-sound, ocean-tide sound (a pure sound like Brahma, a rhythmic sound like the ocean tide), saving the world and bringing peace to all, transcending the world and attaining permanence.' The first line is a general praise. The next two lines praise the thirty-two response-bodies (Avalokiteshvara's thirty-two manifestations). The following two lines praise the fourteen fearlessnesses (the fourteen kinds of fearlessness Avalokiteshvara gives to sentient beings) combined with the four inconceivable qualities (Avalokiteshvara's four inconceivable merits). The next two lines praise the virtuous name. 'Wondrous sound' is the substance, and 'Avalokiteshvara' is the function. It is also the truth of reality and conventional truth, as well as self-benefit and benefiting others. 'Brahma' means purity, explaining the substance. 'Ocean tide' emphasizes not missing the opportune time, explaining the function. The two lines from 'saving the world' onwards conclude with praise of the benefits. Initially, one obtains worldly peace and happiness, and ultimately, one attains ultimate Nirvana. 3. Broadly distinguishing the root of perfect penetration, divided into two parts. 1. Manifesting the nature of hearing. 2. Comparing and distinguishing the truth, divided into three parts. 1. Perfect truth. 'I now report to the Tathagata (the Thus Come One), as Avalokiteshvara (the Bodhisattva of Compassion) has said, for example, a person dwelling in quietude, drums being struck simultaneously in the ten directions, all ten places hearing at once, this is perfect truth.' This is the merit of liberation. Like the extraordinary state attained through Samadhi (meditative absorption) as described earlier by Avalokiteshvara, responding to stimuli without error, pervading all places. 'Ten directions' refers to the ten realms (the ten states of existence in Buddhism). 'Striking drums' refers to the activation of potential (the activation of sentient beings' faculties). 'Hearing at once' refers to responding to opportunities without missing the opportune time. This is the immeasurable response-body, responding to every stimulus, therefore it is called perfect truth. 2. Penetrating truth. 'Eyes cannot see beyond obstructions, nor can the mouth and nose. The body knows only through contact, and thoughts are confused and without order. Hearing sounds through a wall, both near and far can be heard. The five faculties are not equal, this is penetrating truth.' This is the merit of Prajna (wisdom). The first four lines distinguish the lack of penetration. The two lines from 'mouth and nose' onwards are inverted in the sutra's order, so the examples of mouth and nose are given first, followed by the example of the body, which is capable of exemplifying. It is probably that the translator slightly followed the order of the faculties. The four lines from 'hearing through a wall' onwards precisely manifest that the ear-faculty is different from the previous five faculties, hence the name 'penetrating truth'. 3.
常真實二。一正顯。
音聲性動靜。聞中為有無。無聲號無聞。非實聞無性。聲無既無滅。聲有亦非生。生滅二圓離。是則常真實 法身德也。聲于聞中自有動靜。說為有無。非謂聞性是有無也。世人若以不聞聲時號無聞者。聞性已滅。聲塵更起。遣誰更聞。是知聲有聞性不生。聲無聞性不滅。生滅既而遍離。由是得名常真實也 二釋成。
縱令在夢想。不為不思無。覺觀出思惟。身心不能及 如前重睡心想不行。聞舂搗聲別作他物。此時豈憶靜搖。應知聞性不斷。故云不為不思無也。覺觀出思惟者。此既不與念想相應。即出覺觀思惟之表。譯人迴文不盡。故令語倒。覺觀即尋伺也。思惟即是遍。行思也。俱是心所皆不相應。故名為出。又覺是本覺。即聞性也。觀即是照。此即文順 二揀非顯是。
今此娑婆國。聲論得宣明。眾生迷本聞。循聲故流轉。阿難縱強記。不免落邪思。豈非隨所淪。旋流獲無妄 前二句。通明此方由聲教入。聲名句文能詮法義。眾生由此聞而解了。故云宣明。次四句正揀過非。茍隨聲教。不能亡緣入流返照。即迷本聞性循聲轉也。故舉阿難雖得多聞不能亡相。為聲所轉。生滅妄想無由得免。后二句結非顯是。旋流者返流也。斯則入流亡所。唯照聞性。生滅既滅寂滅現前。
【現代漢語翻譯】 現代漢語譯本：常與真實二者是統一的。這是第一層，直接顯明。
音聲的本性在於動與靜。在聽聞的過程中，聲音表現爲存在與不存在。沒有聲音的狀態被稱為『無聞』，但實際上聽聞的本性並沒有消失。聲音消失時，聽聞的本性並沒有滅亡；聲音出現時，聽聞的本性也並非新產生。當生起和滅亡這兩種狀態完全脫離時，那就是常與真實的狀態，也就是法身的德行。聲音在聽聞中自然有動靜的變化，因此被說成是有和無，但這並不是說聽聞的本性本身有有無的變化。如果世人認為聽不到聲音時就是『無聞』，那麼聽聞的本性就已經滅亡了。如果這時又有新的聲音產生，那麼由誰來聽聞呢？由此可知，聲音出現時，聽聞的本性並沒有產生；聲音消失時，聽聞的本性也沒有滅亡。當生滅兩種狀態完全脫離時，就獲得了『常真實』的名稱。這是第二層，解釋並完成。
即使在夢境中，聽聞的本性也不會因為沒有思考而消失。覺察和觀照超越了思惟的範疇，身和心都無法觸及。就像前面所說，即使在深度睡眠中，心識的活動停止，聽到舂米的聲音時，也會分辨出是其他東西的聲音。這時哪裡還記得靜止和搖動呢？應該知道聽聞的本性並沒有中斷，所以說不會因為沒有思考而消失。『覺觀出思惟』的意思是，這種狀態不與念頭和想法相應，因此超越了覺察、觀照和思惟的範疇。翻譯的人沒有完全理解原文，所以語句有些顛倒。覺察和觀照就是尋伺，思惟就是普遍的思考。它們都是心所，都不與聽聞的本性相應，所以被稱為『出』。另外，覺是本覺，也就是聽聞的本性；觀是照，這就是文句的順暢解釋。這是第二層，通過選擇和排除來顯明真實。
現在這個娑婆世界，通過聲音的理論得以宣揚和闡明。眾生迷惑于原本的聽聞本性，追逐聲音而流轉。阿難即使有很強的記憶力，也無法避免陷入錯誤的思考。難道不是因為隨波逐流，才能通過迴轉潮流而獲得沒有虛妄的真理嗎？前兩句總的說明了這個世界通過聲音的教導而進入真理。聲音、名稱、語句和文字能夠詮釋法義，眾生通過聽聞而理解。所以說是『宣明』。接下來的四句正是選擇和排除錯誤。如果只是追逐聲音的教導，不能忘卻外緣而進入內流，進行反向觀照，那就是迷惑于原本的聽聞本性，追逐聲音而流轉。所以舉阿難的例子，即使他有多聞的記憶力，也不能忘卻外相，被聲音所轉，生滅的妄想無法避免。最後兩句總結錯誤，顯明真實。『旋流』就是迴轉潮流。這樣才能進入內流，忘卻所追逐的對象，只觀照聽聞的本性。當生滅滅盡時，寂滅的境界就會顯現。
【English Translation】 English version: Constant and True are one and the same. This is the first, direct manifestation.
The nature of sound lies in movement and stillness. In the process of hearing, sound manifests as existence and non-existence. The state of no sound is called 'no hearing,' but in reality, the nature of hearing does not disappear. When sound disappears, the nature of hearing does not cease; when sound appears, the nature of hearing is not newly produced. When the two states of arising and ceasing are completely separated, that is the state of Constant and True, which is the virtue of the Dharmakaya (法身). Sound naturally has movement and stillness in hearing, so it is said to be existence and non-existence, but this does not mean that the nature of hearing itself has changes of existence and non-existence. If people think that 'no hearing' is when no sound is heard, then the nature of hearing has already ceased. If new sounds arise at this time, then who will hear them? From this, it can be known that when sound appears, the nature of hearing is not produced; when sound disappears, the nature of hearing does not cease. When the two states of arising and ceasing are completely separated, the name 'Constant and True' is obtained. This is the second, explaining and completing.
Even in dreams, the nature of hearing will not disappear because of the absence of thought. Awareness and observation transcend the realm of thinking, and neither body nor mind can reach it. Just as mentioned earlier, even in deep sleep, when the activity of consciousness ceases, when hearing the sound of pounding rice, one can distinguish that it is the sound of something else. At this time, how can one remember stillness and movement? It should be known that the nature of hearing is not interrupted, so it is said that it will not disappear because of the absence of thought. 'Awareness and observation transcend thinking' means that this state is not in accordance with thoughts and ideas, so it transcends the realm of awareness, observation, and thinking. The translator did not fully understand the original text, so the sentences are somewhat inverted. Awareness and observation are seeking and examining, and thinking is universal thinking. They are all mental factors and are not in accordance with the nature of hearing, so they are called 'transcending.' In addition, awareness is original awareness, which is the nature of hearing; observation is illumination, which is the smooth explanation of the sentence. This is the second, clarifying the truth through selection and exclusion.
Now in this Saha world (娑婆國), the theory of sound is proclaimed and elucidated. Sentient beings are deluded by the original nature of hearing, chasing after sound and transmigrating. Even if Ananda (阿難) has a strong memory, he cannot avoid falling into wrong thinking. Is it not because of following the current that one can obtain the truth without delusion by reversing the current? The first two sentences generally explain that this world enters the truth through the teachings of sound. Sound, names, sentences, and words can interpret the meaning of the Dharma, and sentient beings understand through hearing. So it is said to be 'proclaiming and elucidating.' The next four sentences are precisely selecting and excluding errors. If one only chases after the teachings of sound, cannot forget external conditions and enter the inner flow, and conduct reverse observation, then one is deluded by the original nature of hearing, chasing after sound and transmigrating. So Ananda is given as an example, even if he has a memory of much hearing, he cannot forget external appearances, is turned by sound, and the delusion of arising and ceasing cannot be avoided. The last two sentences summarize the error and reveal the truth. 'Reversing the current' is reversing the current. In this way, one can enter the inner flow, forget the object being chased, and only observe the nature of hearing. When arising and ceasing are extinguished, the state of Nirvana (寂滅) will appear.
故云無妄 二明觀行四。一告語。
阿難汝諦聽。我承佛威力。宣說金剛王如幻不思議佛母真三昧 金剛如幻已見上文。三世如來一門超出。故云佛母。又金剛空也。如幻假也。佛母中也二斥失。
汝聞微塵佛一切秘密門。欲漏不先除。畜聞成過誤。將聞持佛。佛何不自聞聞 雖持法藏。不能捨聞而觀自性。故成過矣。若將世間隨聲聞相持他佛法。不如返照自己聞性成真三昧故。云聞聞 三正示二。一正明觀行三。一法三。一脫塵旋根。
聞非自然生。因聲有名字。旋聞與聲脫。能脫欲誰名。一根既返源。六根成解脫 見聞覺知之聞。隨聲而有。非本然性。如上文云。如汝今者承聽我法。此即因聲而有分別等。若能離緣觀性。聞相不起。動靜境亡。能所不拘。故名解脫。縛既無得。脫亦不名。一根既然。六根皆爾 二塵銷覺顯。
見聞如幻翳。三界若空花。聞復翳根除。塵消覺圓凈 見聞覺知迷成翳眼。三界有法悉是空華。見聞體虛本不可得。復加幻喻。故起信云。三界虛偽。唯心所作。上文云。見聞覺知虛妄病緣。故有十方諸有漏國。翳除華滅。聞復塵消。妙覺明心顯然圓凈。此分證也 三覺極無礙。
凈極光通達。寂照含虛空。卻來觀世間。猶如夢中事。摩登伽在夢。誰能留汝形
【現代漢語翻譯】 現代漢語譯本 所以說『無妄』（沒有虛妄）。下面第二部分說明觀行（觀照修行）的四個方面。第一，告誡開示。
阿難，你仔細聽。我憑藉佛的威力，宣說金剛王如幻不思議佛母真三昧（金剛：比喻堅固不壞的智慧；如幻：如夢如幻；不思議：不可思議；佛母：諸佛之母；真三昧：真正的禪定）。金剛如幻已經在上文講過。三世如來都是通過這一法門超出輪迴。所以稱為『佛母』。而且金剛代表空性，如幻代表假象，佛母代表中道。第二，斥責過失。
你聽聞了微塵般數量的佛的一切秘密法門，如果慾望和煩惱沒有先去除，積累聽聞反而會成為過錯和耽誤。如果將聽聞來的佛法執著不放，那麼佛為什麼不自己聽聞自己所說的法呢？雖然持有佛法寶藏，但不能捨棄聽聞而觀照自性，所以會成為過錯。如果將世間上隨聲逐相的聽聞，執著于其他佛的教法，不如反過來觀照自己的聞性，成就真正的三昧。所以說『聞聞』（反聞聞自性）。第三，正式開示兩個方面。第一，正式闡明觀行三個方面。第一法有三個要點。第一，脫離塵境，迴旋根性。
聽聞不是自然產生的，而是因為聲音才有了『聽聞』這個名字。如果能使聽聞與聲音脫離，那麼能脫離慾望的又是誰呢？一旦一個根（指六根中的一根）返回本源，六根都能獲得解脫。見聞覺知中的『聽聞』，是隨著聲音而產生的，並非本然的自性。就像上文所說：『如你現在聽聞我的說法，這便是因為聲音而產生了分別』等等。如果能夠離開外緣而觀照自性，聽聞的相狀就不會生起，動靜的境界也會消失，能聽的主體和所聽的對象都不存在，所以稱為解脫。既然束縛本來就沒有，那麼解脫的名稱也就不存在了。一個根既然如此，六根都是這樣。第二，塵垢消散，覺性顯現。
見聞就像虛幻的眼翳，三界就像空中的花朵。如果聽聞回覆到根源，眼翳消除，塵垢消散，覺性就會圓滿清凈。見聞覺知迷惑而成為眼翳，三界所有現象都是虛幻的空花。見聞的本體是虛妄的，本來就不可得，再加上如幻的比喻。所以《起信論》說：『三界虛假不實，都是由心所造。』上文說：『見聞覺知是虛妄的病根，所以才有十方所有充滿煩惱的國土。』眼翳消除，空花滅盡，聽聞回覆本源，塵垢消散，妙覺明心就會顯現出圓滿清凈的狀態。這是分證的境界。第三，覺性達到極致，沒有任何阻礙。
清凈到極點，光明就能通達，寂靜的覺照包含著整個虛空。再回過頭來看世間，就好像夢中的事情一樣。摩登伽女在夢中，誰又能留下你的形體呢？
【English Translation】 English version Therefore, it is said 'Wu Wang' (no falsehood). The second part explains the four aspects of contemplation and practice. First, admonishment and instruction.
Ananda, listen carefully. I, relying on the Buddha's power, proclaim the Vajra King's illusory, inconceivable Buddha-Mother True Samadhi (Vajra: a metaphor for firm and indestructible wisdom; illusory: like a dream; inconceivable: beyond comprehension; Buddha-Mother: the mother of all Buddhas; True Samadhi: genuine meditation). The Vajra as illusion has already been discussed above. The Tathagatas of the three worlds all transcend the cycle of rebirth through this one Dharma gate. Therefore, it is called 'Buddha-Mother'. Moreover, Vajra represents emptiness, illusion represents phenomena, and Buddha-Mother represents the Middle Way. Second, rebuking faults.
You have heard all the secret Dharma gates of the Buddhas, as numerous as dust particles. If desires and afflictions are not removed first, accumulating hearing will become a mistake and a delay. If one clings to the Dharma one has heard, then why doesn't the Buddha hear the Dharma he speaks himself? Although holding the treasury of the Dharma, if one cannot abandon hearing and contemplate one's own nature, it will become a fault. If one clings to the teachings of other Buddhas with worldly, sound-following hearing, it is better to turn inward and contemplate one's own hearing nature, achieving true Samadhi. Therefore, it is said 'hearing hearing' (turning the hearing inward to hear one's self-nature). Third, formally showing two aspects. First, formally clarifying three aspects of contemplation and practice. The first Dharma has three key points. First, detaching from the dust and turning the root back to its source.
Hearing is not naturally produced, but arises because of sound, giving rise to the name 'hearing'. If one can separate hearing from sound, then who is it that can detach from desires? Once one root (referring to one of the six sense organs) returns to its source, all six sense organs can attain liberation. The 'hearing' in seeing, hearing, feeling, and knowing arises with sound and is not the inherent nature. As mentioned above: 'As you now listen to my Dharma, this is because sound gives rise to discrimination,' and so on. If one can leave external conditions and contemplate one's own nature, the appearance of hearing will not arise, the realm of movement and stillness will disappear, and neither the hearer nor the heard will exist, so it is called liberation. Since bondage never existed, the name of liberation also does not exist. Since one root is like this, all six roots are like this. Second, the dust dissolves, and awareness manifests.
Seeing and hearing are like illusory cataracts, and the three realms are like flowers in the sky. If hearing returns to its source, the cataracts are removed, the dust dissolves, and awareness becomes perfectly pure. Seeing, hearing, feeling, and knowing are deluded and become cataracts, and all phenomena in the three realms are illusory flowers in the sky. The essence of seeing and hearing is illusory and fundamentally unattainable, further emphasized by the metaphor of illusion. Therefore, the Awakening of Faith says: 'The three realms are false and unreal, all created by the mind.' The text above says: 'Seeing, hearing, feeling, and knowing are the roots of illusory sickness, which is why there are all the afflicted lands in the ten directions.' When the cataracts are removed, the flowers disappear, hearing returns to its source, the dust dissolves, and the wondrously enlightened mind will manifest in a state of perfect purity. This is the state of partial realization. Third, awareness reaches its peak, with no obstructions.
When purity reaches its extreme, light can penetrate, and silent illumination encompasses the entire void. Looking back at the world, it is like a dream. Matanggi in a dream, who can retain your form?
凈極謂滿凈解脫圓也。光通達謂滿覺般若備也。寂照謂真理法身極也。三德既圓。三障永盡。如大夢寤。如蓮華開。返觀世間欲誰留礙。此極證也 二喻。
如世巧幻師幻作諸男女。雖見諸根動。要以一機抽。息機歸寂然。諸幻成無性 幻師真性也。有隨緣義。故名為巧。幻法無明也。男女六根也。一機即幻法。機息幻無。妄滅根復。或幻師無明也。幻法心識也。余同前配。所幻男女必有所依。喻真性也 三合。
六根亦如是。元依一精明。分成六和合。一處成休復。六用皆不成 初句總標。次句合幻師。次句合男女。后二句合息機等。耳根無明若破。余根亦破。故皆不成 二觀成利益。
塵垢應念消。成圓明凈妙。余塵尚諸學。明極即如來 一根若復塵垢自消。上文云。想相為塵。識情為垢。二俱遠離。則汝法眼應時清明。故云成圓明凈妙。此則三德圓顯。不縱橫並別。故名為妙。后二句結成位。前句斷德未圓。后句智德備滿。互現可知 四勸修。
大眾及阿難。旋汝倒聞機。反聞聞自性。性成無上道。圓通實如是 勸復顛倒聞根返觀聞性。聞性圓成。菩提可冀。后一句結指印成 四結顯同此證。
此是微塵佛一路涅槃門。過去諸如來。斯門已成就。現在諸菩薩。今各入圓明未來
修學人。當依如是法。我亦從中證。非唯觀世音 前二句總指一切諸佛皆從此門得涅槃也。過去下別列三世。並引文殊皆同此證也 二重明差當。
誠如佛世尊詢我諸方便。以救諸末劫求出世間人。成就涅槃心。觀世音為最。自余諸方便。皆是佛威神。即事舍塵勞。非是長修學。淺深同說法 前四句頌佛令揀。成就下二句正指圓門。顯是雅當。自餘下五句。明二十四聖各隨所因事相而成觀行。皆是佛之威神。方便令其得道。非是久長修學淺深二機同入之法門也反顯觀音即是淺深二機同說同入久長修學之法門耳 三結愿勸學。
頂禮如來藏無漏不思議。愿加被未來。於此門無惑。方便易成就。堪以教阿難及末劫沉淪。但以此根修。圓通超餘者。真實心如是 如來藏即一體三寶。是所入之理。具足無漏性功德故。愿加下五句正結愿。但以下二句勸學。最後一句文殊指己選圓通心。真實無妄非挾情故 三時眾獲益。
於是阿難及諸大眾。身心瞭然。得大開示。觀佛菩提及大涅槃。猶如有人因事遠遊未得歸還明瞭其家所歸道路。普會大眾。天龍八部有學二乘及諸一切新發心菩薩。其數凡有十恒河沙。皆得本心。遠塵離垢獲法眼凈。性比丘尼聞說偈已成阿羅漢。無量眾生皆發無等等阿耨多羅三藐三菩提心 一
【現代漢語翻譯】 現代漢語譯本：修行之人，應當依照這樣的方法。我也是從中證悟的。並非只有觀世音（Avalokiteśvara，菩薩名）如此。前兩句總括地指出一切諸佛都是從此法門證得涅槃（Nirvana，佛教術語，指解脫）的。過去以下分別列舉過去、現在、未來三世諸佛。並且引用文殊（Manjusri，菩薩名）也是同樣從此證悟的。這是第二次重申沒有偏差，非常恰當。
確實如佛世尊詢問我各種方便法門，爲了救度末法時代尋求出世間的人，成就涅槃之心，觀世音法門最為殊勝。其餘的各種方便法門，都是佛的威神之力加持。就事論事地捨棄塵勞，不是長久修學的法門。無論根器深淺都能同樣說法。前四句讚頌佛陀讓我選擇。成就以下兩句正是指圓頓法門，顯示出它的雅正和恰當。其餘以下五句，說明二十四聖各自隨著所因的事相而成就觀行，都是佛的威神之力，方便地讓他們得道。不是長久修學，無論根器深淺都能同樣進入的法門。反過來彰顯觀世音法門就是無論根器深淺都能同樣說法、同樣進入、可以長久修學的法門。這是第三部分總結願望，勸人修學。
頂禮如來藏（Tathagatagarbha，佛教術語，指一切眾生皆具的佛性），無漏不思議的境界。愿佛加持未來眾生，對於這個法門沒有疑惑。方便容易成就，可以用來教導阿難（Ananda，佛陀的十大弟子之一）以及末法時代沉淪的眾生。只要用這個根修持，圓滿通達超過其他法門。這是真實不虛的心。如來藏就是一體三寶，是所要進入的理體，具足無漏的自性功德。愿佛加持以下五句是正式的總結願望。只要用這個以下兩句是勸人修學。最後一句是文殊菩薩指自己選擇了圓通之心，真實不虛妄，沒有夾雜個人情感。這是第三部分，當時在場的大眾都獲得了利益。
於是阿難以及各位大眾，身心明瞭，得到很大的開示。觀看到佛的菩提（Bodhi，佛教術語，指覺悟）和大涅槃，就像有人因為事情遠遊，還沒有回到家，明白了回家的道路。普會大眾，天龍八部，有學的聲聞緣覺二乘，以及各位一切新發心的菩薩，他們的數量凡是有十恒河沙那麼多，都得到了本來的真心，遠離塵垢，獲得了清凈的法眼。性比丘尼聽了偈頌之後，成就了阿羅漢（Arhat，佛教術語，指斷盡煩惱，證得解脫的聖者）。無量的眾生都發起了無等等阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，佛教術語，指無上正等正覺之心）。
【English Translation】 English version: Practitioners should follow this method. I also attained enlightenment through it. It is not only Avalokiteśvara (name of a Bodhisattva, meaning 'the one who perceives the sounds [of the world]') who did so. The first two sentences generally indicate that all Buddhas attain Nirvana (Buddhist term, referring to liberation) through this Dharma gate. The following sections list the Buddhas of the past, present, and future. It also cites Manjusri (name of a Bodhisattva, symbolizing wisdom) as having attained enlightenment through this method. This is the second reiteration, emphasizing that there is no deviation and it is very appropriate.
Indeed, just as the World Honored One, the Buddha, asked me about various expedient methods to save those in the Dharma-ending age who seek to transcend the world and attain the mind of Nirvana, the Avalokiteśvara method is the most supreme. The other expedient methods are all due to the majestic power of the Buddha. They involve abandoning defilements based on specific circumstances and are not methods for long-term cultivation. Those of both shallow and deep capacities can receive the same teachings. The first four sentences praise the Buddha for allowing me to choose. The following two sentences specifically refer to the perfect and sudden Dharma gate, showing its elegance and appropriateness. The following five sentences explain that the twenty-four sages each attained their respective contemplations based on their causal circumstances, all due to the majestic power of the Buddha, conveniently allowing them to attain the Way. They are not methods for long-term cultivation that can be entered by those of both shallow and deep capacities. Conversely, it highlights that the Avalokiteśvara method is one where those of both shallow and deep capacities can receive the same teachings, enter the same path, and cultivate for a long time. This is the third part, summarizing the vows and encouraging cultivation.
I prostrate to the Tathagatagarbha (Buddhist term, referring to the Buddha-nature inherent in all beings), the unconditioned and inconceivable realm. May the Buddha bless future beings so that they have no doubts about this Dharma gate. It is convenient and easy to achieve, and can be used to teach Ananda (one of the Buddha's ten great disciples) and the beings who are sinking in the Dharma-ending age. As long as one cultivates with this root, one can achieve perfect penetration and surpass other methods. This is a true and unwavering mind. The Tathagatagarbha is the unified Three Jewels, the principle to be entered, possessing the unconditioned nature and merits. The five sentences following 'May the Buddha bless' are the formal conclusion of the vows. The two sentences following 'As long as one cultivates' encourage cultivation. The last sentence is Manjusri Bodhisattva indicating that he has chosen the mind of perfect penetration, which is true and unwavering, without personal emotions. This is the third part, where the assembly present at that time all benefited.
Thereupon, Ananda and the entire assembly became clear in body and mind and received great enlightenment. They saw the Buddha's Bodhi (Buddhist term, referring to enlightenment) and Great Nirvana, just like someone who has traveled far away for business and has not yet returned home, understanding the way home. The entire assembly, including the eight classes of gods and dragons, the Shravakas and Pratyekabuddhas of the Two Vehicles who are still learning, and all the newly inspired Bodhisattvas, numbering ten Ganges sands, all attained their original true mind, were far from defilements, and obtained the pure Dharma eye. The Bhikshuni Xing, after hearing the verses, attained Arhatship (Buddhist term, referring to a saint who has extinguished all afflictions and attained liberation). Immeasurable beings all aroused the unsurpassed, complete, perfect enlightenment mind (Anuttara-samyak-sambodhi-citta, Buddhist term, referring to the mind of unsurpassed, complete, perfect enlightenment).
會之眾。根器各異。大小不同。前文。觀音說竟。諸佛放光互來灌頂。兼灌大菩薩及阿羅漢。受彼光者。一時俱獲金剛三昧。此即顯會二十四聖諸別觀門。一時圓入觀音修證。今此阿難及諸初心。聞說偈已。隨其位次悟入有異。阿難等方悟圓通。從耳根入猶未有證。故云明瞭其家所歸道路。其天龍眾及小有學大乘地前十恒河沙獲法眼凈。即入初地見道位也。性比丘尼是三果人。今成無學。未發心者其數無量。皆發道意即悟解大乘也 三辦離魔業行。前雖廣說圓通修證。凡夫始學障難尤深。況末代邪宗紛然競起。邪言惑正。魔辨逼真。濫述既多。朋流者眾。若不甄辨。妨正修行。故以戒定慧驗之。邪元自露。故九十六種外道。皆能修禪。而無戒德涅槃經云。魔尚能變身為佛。豈不能為四依菩薩惑亂世間。故佛廣說。若言聽畜八不凈物者。是魔所說。身外之物尚不許畜。何況淫盜殺妄根本貪嗔。世有愚人。為魔所惑。誹謗戒律言是小乘。自稱大乘無礙自在。下經廣破。此等並是魔業。故佛深誡。是稱決定大乘明瞭之教。阿難大權。愍我將來必陷魔難。故慇勤致請。永為真誡耳 文二。一阿難觀時請問三。一敘所悟。
阿難整衣服。于大眾中合掌頂禮。心跡圓明。悲欣交集。欲益未來諸眾生故。稽首白佛。大悲世尊。
【現代漢語翻譯】 現代漢語譯本：集會的大眾，根器各有差異，大小不同。前面，觀音菩薩的說法完畢，諸佛放出光明互相灌頂，也灌頂給大菩薩和阿羅漢。受到光明照耀的人，一時都獲得了金剛三昧（一種堅固的禪定）。這顯示了集會中二十四聖各自不同的觀門，一時都圓滿地融入了觀音菩薩的修證。現在阿難（佛陀的弟子）和各位初學者，聽聞佛陀所說的偈語后，隨著各自的位次，悟入的程度也有所不同。阿難等人剛剛領悟圓通法門，從耳根入道，還沒有得到真正的證悟，所以說『明白了他們所歸的道路』。天龍八部以及小乘有學和大乘十地之前的恒河沙數眾生獲得了法眼凈（能見真理的智慧），即進入了初地見道位。性比丘尼（一位比丘尼的名字）是三果阿羅漢，現在成就了無學果位（不再需要學習）。沒有發菩提心的人數量無數，都發起了求道之心，即領悟理解了大乘佛法。 三、辨別遠離魔業的行為。前面雖然廣泛地講述了圓通的修證，但凡夫初學，遇到的障礙和困難尤其深重。更何況末法時代，各種邪惡宗派紛紛興起，用邪說迷惑正道，魔的辯論逼真難辨。濫竽充數的人很多，追隨他們的人也很多。如果不加以甄別辨認，就會妨礙正確的修行。所以用戒、定、慧來檢驗，邪惡的本質自然暴露。因此，九十六種外道，都能修習禪定，但沒有戒律的德行。《涅槃經》說，魔尚且能變化成佛的形象，難道不能變化成四依菩薩來迷惑世間嗎？所以佛陀廣泛地講述，如果有人說可以聽任、畜養八種不凈之物，那就是魔所說的。身外之物尚且不允許畜養，更何況淫、盜、殺、妄這些根本的貪嗔。世上有愚蠢的人，被魔所迷惑，誹謗戒律，說是小乘，自稱大乘，無礙自在。下文經典會廣泛地破斥這些，這些都是魔的作為。所以佛陀深深地告誡，這是稱為決定大乘明瞭的教誨。阿難是大權示現的菩薩，憐憫我將來必定會陷入魔難，所以慇勤地請求，永遠作為真實的告誡。 經文分為兩部分。一、阿難觀察時請問，分為三點。一、敘述所悟。 阿難整理好衣服，在大眾中合掌頂禮，心中光明圓滿，悲傷和喜悅交織在一起，爲了利益未來的一切眾生，稽首跪拜，稟告佛陀：『大悲世尊』。
【English Translation】 English version: The assembled multitude possessed varying capacities, both great and small. Prior to this, Guanyin (Avalokiteśvara, Bodhisattva of Compassion) had finished speaking, and all the Buddhas emitted light, mutually bestowing empowerment, also empowering the great Bodhisattvas and Arhats (enlightened disciples). Those who received this light all attained the Vajra Samadhi (diamond-like concentration) at once. This revealed that the twenty-four sages in the assembly, each with their distinct methods of contemplation, simultaneously and completely entered into Guanyin's cultivation and realization. Now, Ānanda (Buddha's disciple) and all the beginners, upon hearing the verses spoken by the Buddha, experienced different levels of enlightenment according to their respective positions. Ānanda and the others had just realized the path to perfect penetration, entering through the ear-root, but had not yet attained true realization, hence the phrase 'understood the road to which they should return'. The dragons, and other beings, along with those in the Lesser Vehicle who were still learning, and the ten Ganges' worth of beings before the Bodhisattva grounds of the Great Vehicle, attained the Dharma-Eye purity (wisdom to see the truth), thus entering the stage of seeing the path in the first ground. Bhikshuni Nature (a nun's name) was a third-stage Arhat, and now achieved the state of no-more-learning (no further need for study). Those who had not yet generated the Bodhi mind were countless, and all generated the intention to seek enlightenment, thus realizing and understanding the Great Vehicle. Three, distinguishing and staying away from demonic activities. Although the cultivation and realization of perfect penetration have been extensively discussed earlier, the obstacles and difficulties encountered by ordinary people who are just beginning to learn are particularly profound. Moreover, in the Dharma-ending age, various evil sects arise in droves, using heretical teachings to mislead the right path, and the arguments of demons are difficult to distinguish. There are many who are merely pretending, and many who follow them. If they are not identified and distinguished, they will hinder correct cultivation. Therefore, use precepts, concentration, and wisdom to examine them, and the nature of evil will naturally be exposed. Therefore, the ninety-six kinds of externalist paths can all practice meditation, but they do not have the virtue of precepts. The Nirvana Sutra says that demons can even transform into the image of a Buddha, so how could they not transform into the four-fold assembly of Bodhisattvas to mislead the world? Therefore, the Buddha extensively explains that if someone says that it is permissible to listen to and keep the eight impure things, that is what the demons say. Even external things are not allowed to be kept, let alone the fundamental greed, anger, and delusion of lust, theft, killing, and lying. There are foolish people in the world who are deluded by demons, slandering the precepts, saying that they are the Lesser Vehicle, and claiming that the Great Vehicle is unobstructed and free. The following sutras will extensively refute these, and these are all the actions of demons. Therefore, the Buddha deeply warns that this is called the decisive Great Vehicle teaching of clarity. Ānanda is a Bodhisattva manifesting great power, pitying that I will surely fall into demonic difficulties in the future, so he earnestly requests that it be a true warning forever. The text is divided into two parts. One, Ānanda's inquiry during observation, divided into three points. One, narrating what was realized. Ānanda arranged his robes, joined his palms in reverence in the assembly, his heart was filled with light and completeness, and sorrow and joy were intertwined. For the benefit of all future beings, he bowed his head to the ground and reported to the Buddha: 'Great Compassionate World Honored One.'
我今已悟成佛法門。是中修行得無疑惑 圓通即是心所行路。故云心跡。領悟既深得無疑惑。未來多難。更欲伸陳。悲欣者欣今所悟悲後行人 二陳所愿。
常聞如來說如是言。自未得度先度人者菩薩發心。自覺已圓能覺他者如來應世。我雖未度。愿度末劫一切眾生 菩薩有二類。一智增。先取佛果后度眾生。二悲增。度生心切。故意留惑潤生三界。今愿未度而度眾生。即悲增也 三述所請。
世尊。此諸眾生去佛漸遠。邪師說法如恒河沙。欲攝其心入三摩地。云何令其安立道場。遠諸魔事。于菩提心得無退屈 此諸眾生根劣也。去佛漸遠時劣也。邪師說法難多也。此則時澆解昧。惑障尤多。修定攝心難為進趣。況遭魔惑。邪見彌增。加行修證如何無退 二如來廣為宣說二。一讚請許宣。
爾時世尊。于大眾中稱讚阿難。善哉善哉。如汝所問。安立道場。救護眾生末劫沉溺。汝今諦聽。當爲汝說。阿難大眾唯然奉教 道場加行事理兩修。內秉戒根。外假心咒。內外相濟道力易成。為汝宣揚。當善思念 二正為廣說二。一自行離魔二。一總明三學。
佛告阿難。汝常聞我毗奈耶中宣說修行三決定義。所謂攝心為戒。因戒生定。因定發慧是則名為三無漏學 諸行或對機不同。此三決定須說。又是
【現代漢語翻譯】 現代漢語譯本：我現在已經領悟了成佛的方法。依照這個方法修行，心中不會再有疑惑。圓通就是心所行走的道路，所以叫做『心跡』。領悟既然深刻，就不會再有疑惑。考慮到未來會有很多困難，所以想進一步詳細說明，『悲欣』中的『欣』是欣喜於今天所領悟的，『悲』是悲憫後世的修行人。這兩種情感，就是我所希望表達的。
我常常聽如來說過這樣的話：『自己還沒有得度，卻先去度別人的人，是發了菩薩心。自己覺悟已經圓滿，能夠覺悟他人的人，是如來降世。』我雖然還沒有得度，但願意度末法時代的一切眾生。菩薩有兩種型別：一種是智慧增長的，先取得佛果，然後度化眾生；一種是悲心增長的，度化眾生的心很迫切，故意留下迷惑，來潤澤三界。我現在希望在自己還沒有得度的時候就去度化眾生，這就是悲心增長的表現。下面我將陳述我所請求的事情。
世尊，這些眾生距離佛越來越遠，邪師說法多如恒河沙數。想要收攝他們的心，進入三摩地（Samadhi，禪定），應該如何讓他們安立道場，遠離各種魔事，對於菩提心（Bodhi-citta，覺悟之心）不退縮呢？這些眾生根器低劣，所處的時代距離佛越來越遠，邪師說法的情況又很多。這正是世風日下，理解力遲鈍，迷惑和障礙特別多的時代。想要通過修行來收攝心念，很難有所進步，更何況還會遭遇魔的迷惑，邪見更加增長，在這種情況下，修行和證悟又怎麼能不退轉呢？下面如來將廣泛地宣說，分為兩個部分：一是讚歎請求並允許宣說。
這時，世尊在大眾中稱讚阿難（Ananda，佛陀的十大弟子之一）說：『好啊，好啊！正如你所問的，安立道場，救護末法時代沉溺的眾生。你現在仔細聽，我將為你解說。』阿難和大眾回答說：『是，我們遵從您的教誨。』道場的建立，需要事相和理體兩方面的修行。內在秉持戒律的根本，外在藉助心咒的力量，內外相互配合，道力就容易成就。現在我將為你宣揚，你應該好好思考。下面正式開始廣泛解說，分為兩個部分：一是自身遠離魔障。
佛告訴阿難：『你經常在我的毗奈耶（Vinaya，戒律）中聽到我宣說修行的三種決定性的定義，也就是所謂的以攝心為戒，因為持戒而生定，因為禪定而發慧，這就叫做三無漏學。』各種修行方法或許因為對像不同而有所差異，但這三種定義是必須明確說明的。
【English Translation】 English version: I have now realized the Dharma (Buddha-dharma, the teachings of the Buddha) to attain Buddhahood. Practicing according to this method, there will be no more doubts in my mind. Perfect understanding (Sarvatathata) is the path that the mind travels, hence it is called 'mind-trace'. Since the understanding is profound, there will be no more doubts. Considering the many difficulties in the future, I wish to elaborate further. 'Sorrow and joy' – 'joy' is the joy of what has been realized today, 'sorrow' is the compassion for future practitioners. These two emotions are what I wish to express.
I have often heard the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) say these words: 'One who has not yet attained liberation but first seeks to liberate others is one who has aroused the Bodhi-citta (Bodhi-citta, the mind of enlightenment). One who has realized perfect enlightenment and is able to enlighten others is the Tathagata appearing in the world.' Although I have not yet attained liberation, I wish to liberate all beings in the Dharma-ending age. There are two types of Bodhisattvas (Bodhisattva, an enlightened being): one whose wisdom increases, who first attains Buddhahood and then liberates beings; and one whose compassion increases, whose heart is eager to liberate beings, deliberately leaving behind delusion to nourish the three realms. Now I wish to liberate beings before I have attained liberation myself, which is the manifestation of increased compassion. Below, I will state my request.
World Honored One, these beings are gradually moving away from the Buddha, and the teachings of heretical teachers are as numerous as the sands of the Ganges River. If one wishes to gather their minds and enter Samadhi (Samadhi, meditative absorption), how can they establish a Bodhimanda (Bodhimanda, a place of enlightenment), stay away from all demonic influences, and not retreat from the Bodhi-citta (Bodhi-citta, the mind of enlightenment)? These beings have inferior roots, the era they live in is far from the Buddha, and the teachings of heretical teachers are numerous. This is precisely an era of declining morality and dull understanding, with particularly many delusions and obstacles. It is difficult to make progress in cultivating concentration and gathering the mind, let alone encountering demonic bewilderment, which further increases wrong views. In this situation, how can cultivation and realization not regress? Below, the Tathagata will extensively explain, divided into two parts: first, praising the request and granting permission to explain.
At this time, the World Honored One praised Ananda (Ananda, one of the ten great disciples of the Buddha) in the assembly, saying: 'Excellent, excellent! Just as you have asked, to establish a Bodhimanda (Bodhimanda, a place of enlightenment) and rescue beings drowning in the Dharma-ending age. Now listen carefully, and I will explain it to you.' Ananda and the assembly replied: 'Yes, we will follow your teachings.' The establishment of a Bodhimanda (Bodhimanda, a place of enlightenment) requires both the practice of phenomena and the understanding of principle. Internally upholding the root of precepts, and externally relying on the power of mantras, with internal and external cooperation, the power of the path is easily achieved. Now I will proclaim it to you, and you should contemplate it well. Below, the formal extensive explanation begins, divided into two parts: first, personally staying away from demonic obstacles.
The Buddha told Ananda: 'You have often heard me proclaim in my Vinaya (Vinaya, monastic rules) the three definitive definitions of practice, which are so-called taking the mind as precepts, generating Samadhi (Samadhi, meditative absorption) from upholding precepts, and developing wisdom from Samadhi (Samadhi, meditative absorption). This is called the three non-outflow studies.' Various methods of practice may differ depending on the object, but these three definitions must be clearly stated.
決定成佛之因。佛佛皆爾。故云三決定義 二別示戒學。以定慧二門前已說故。符律談常同涅槃矣。文四。一離欲因二。一正辨是非三。一標示。
阿難。云何攝心。我名為戒。若諸世界六道眾生。其心不淫。則不隨其生死相續 淫為生死根本。反之則不續矣。圓覺云。一切眾生皆因淫慾而正性命。當知輪迴愛為根本。由有諸欲助發愛性。是故能令生死相續 二正辯二。一舉過顯非二。一欲為魔因。
汝修三昧。本出塵勞。淫心不除。塵不可出。縱有多智禪定現前。如不斷淫。必落魔道。上品魔王。中品魔民。下品魔女。彼等諸魔亦有徒眾。各各自謂成無上道 魔不斷淫而修禪定。魔定順惑易得成就。功深者為上品功淺者為中下。雖不斷欲。而修定修福。隨福優劣。故成三品。以邪定力報得五通。以有漏福生天魔界。隨得少定。不辨邪正。各各自謂成無上道 二未來多惑。
我滅度后。末法之中。多此魔民。熾盛世間。廣行貪淫為善知識。令諸眾生落愛見坑失菩提路 末世眾生。無正法眼。多被魔惑。廣行貪淫。假稱善友。誘化無識。失正遭苦。宜深察之不令得便 二結成明誡。
汝教世人修三摩地。先斷心淫。是名如來先佛世尊第一決定清凈明誨 此戒雖與小乘名同。而持隨有異。此則一
【現代漢語翻譯】 現代漢語譯本 決定成佛之因。一切佛都是如此。所以稱為三決定義。 二、特別闡述戒學。因為定和慧兩種法門前面已經說過了。符合戒律談論常道就與《涅槃經》相符了。本文分四部分。一、離欲之因。二、辨別是非。三、標示。
阿難（佛弟子名）。如何攝持內心？我稱之為戒。如果各個世界的六道眾生，他們的內心沒有淫慾，就不會隨著生死而相續不斷。淫慾是生死的根本，反之則不會延續。在《圓覺經》中說：『一切眾生都因為淫慾而產生生命。』應當知道輪迴的根本是愛。由於各種慾望助長了愛的本性，所以能夠使生死相續不斷。 二、正式辨別。一、列舉過失來顯示錯誤。二、一、慾望是魔的起因。
你修習三昧（正定），本是爲了脫離塵世的煩惱。如果淫心不去除，就無法脫離塵世。縱然有許多智慧和禪定顯現，如果不斷除淫慾，必定會墮入魔道。上品的是魔王，中品的是魔民，下品的是魔女。這些魔也有他們的徒眾，各自都說自己成就了無上的道。魔不斷除淫慾而修習禪定，魔的禪定順應迷惑，容易得到成就。功夫深的成為上品，功夫淺的成為中下品。即使不斷除慾望，而修習禪定修習福報，隨著福報的優劣，所以成就了三種品級。憑藉邪定的力量得到五神通，憑藉有漏的福報生到天魔界。隨著得到少許的禪定，不能分辨邪正，各自都說自己成就了無上的道。 二、未來會有很多迷惑。
我滅度之後，末法時代之中，會有很多這樣的魔民，在世間熾盛，廣泛地進行貪淫，作為善知識。使眾生落入愛慾和邪見的陷阱，失去菩提之路。末世的眾生，沒有正法眼，多被邪魔迷惑，廣泛地進行貪淫，假稱善友，誘惑沒有見識的人，失去正道遭受痛苦。應該深入地觀察，不讓他們得逞。 二、總結並明確告誡。
你教導世人修習三摩地（正定），首先要斷除心中的淫慾。這叫做如來（佛的稱號）、過去諸佛世尊第一決定的清凈明誨。這個戒律雖然與小乘佛教的名稱相同，但是持守的方式有所不同。這裡所說的是一
【English Translation】 English version The cause of deciding to become a Buddha. All Buddhas are like this. Therefore, it is called the Three Definitive Determinations. 2. Specifically explain the study of precepts. Because the two methods of Samadhi (定) and Prajna (慧) have already been discussed earlier. Complying with the Vinaya (律) and discussing the eternal is the same as the Nirvana Sutra. This text is divided into four parts. 1. The cause of detachment from desire. 2. Distinguishing right from wrong. 3. Indication.
Ananda (name of Buddha's disciple). How to restrain the mind? I call it precepts. If the sentient beings of the six realms in all worlds, their minds are without lust, then they will not continue to be reborn in the cycle of life and death. Lust is the root of life and death; conversely, it will not continue. In the Surangama Sutra it says: 'All sentient beings are born because of lust.' It should be known that the root of reincarnation is love. Because various desires help to develop the nature of love, they can cause life and death to continue. 2. Formal distinction. 1. List faults to show errors. 2. 1. Desire is the cause of demons.
You cultivate Samadhi (正定), originally to escape the defilements of the world. If the mind of lust is not removed, one cannot escape the defilements. Even if there is much wisdom and Samadhi manifested, if one does not stop lust, one will surely fall into the demonic path. The highest is the demon king, the middle is the demon people, and the lowest is the demon woman. These demons also have their followers, each claiming to have attained the unsurpassed path. Demons cultivate Samadhi without stopping lust. Demonic Samadhi conforms to delusion and is easy to achieve. Those with deep skill become the highest grade, and those with shallow skill become the middle and lower grades. Even if they do not stop desire, they cultivate Samadhi and cultivate blessings. According to the superiority or inferiority of blessings, they achieve three grades. With the power of wrong Samadhi, they obtain the five supernatural powers. With the blessings of conditioned existence, they are born in the realm of heavenly demons. As they gain a little Samadhi, they cannot distinguish between right and wrong, and each claims to have attained the unsurpassed path. 2. There will be many delusions in the future.
After I pass away, in the Dharma-ending Age, there will be many such demon people, flourishing in the world, widely engaging in greed and lust, acting as good advisors. Causing sentient beings to fall into the pit of love and wrong views, losing the path to Bodhi (菩提). Sentient beings in the Dharma-ending Age do not have the eye of the true Dharma and are mostly deceived by demons, widely engaging in greed and lust, falsely claiming to be good friends, and enticing the ignorant, losing the right path and suffering. One should observe deeply and not let them succeed. 2. Concluding and clearly admonishing.
You teach people to cultivate Samadhi (正定), first you must cut off the lust in your heart. This is called the first definitive and pure clear instruction of the Tathagata (如來, title of Buddha), the Buddhas of the past, and the World Honored Ones. Although this precept has the same name as that of the Hinayana (小乘), the way of upholding it is different. What is said here is one
一內防心念。輕重等持。彼則事遂緣成。輕重隨戒。故云先斷心淫。故論云。心生則種種法生。心滅則種種法滅。故與小乘持戒全別 三誡勸二。一重彰過患二一喻顯。
是故阿難。若不斷淫修禪定者。如蒸砂石欲其成飯。經百千劫只名熱砂。何以故。此非飯本砂石成故 戒定慧法能生法身戒根不完。徒修禪慧。豈有清凈妙體從淫慾生。沙飯異因。孰論劫數 二結失。
汝以淫身求佛妙果。縱得妙悟皆是淫根。根本成淫。輪轉三塗必不能出。如來涅槃何路修證 非戒不禪。非禪不慧。戒根不凈。所習禪慧那得凈乎。以不凈故。雖有如無。戒定慧亡。自成輪轉。終非聖果 二勸令除斷。
必使淫機身心俱斷斷性亦無。于佛菩提斯可希冀 真持戒人尚無持相。豈令身心犯乎重禁。如下文云。殺盜淫等。有名鬼倫。無名天趣有無二無。無二亦滅。是名妙發三摩提者 二結歸邪正。
如我此說名為佛說。不如此說即波旬說 正云波卑夜。此云惡者。波旬訛也 二離殺因二。一正辨是非三。一標示。
阿難。又諸世界六道眾生。其心不殺。則不隨其生死相續 相殺相償。結酬連禍。茍或止之。故不相續。余如文 二正辯二。一舉過顯非二。一殺為鬼因。
汝修三昧。本出塵勞。殺心不除。
【現代漢語翻譯】 現代漢語譯本 一、內防心念。輕重等持（保持平衡）。如果能這樣，事情就能順利，因緣就能成就。輕重取決於戒律。所以說首先要斷除心中的淫念。所以經論中說：『心生則種種法生，心滅則種種法滅。』因此，這與小乘的持戒完全不同。 三、誡勸（告誡勸勉）二：一、重彰過患（再次強調過患）；二、一喻顯（用比喻來顯明）。 因此，阿難，如果不斷除淫慾而修習禪定，就像蒸煮砂石想要它變成米飯一樣。即使經過百千劫，也只能叫做熱砂。為什麼呢？因為這不是米飯的根本，而是由砂石形成的。 戒、定、慧這三種法能夠產生法身（佛的真身），如果戒的根基不完整，徒勞地修習禪定和智慧，哪裡會有清凈微妙的身體從淫慾中產生呢？砂石和米飯的起因不同，哪裡能用劫數來討論呢？ 二、結失（總結過失）。 你用充滿淫慾的身體來尋求佛的微妙果位，即使得到了微妙的領悟，也都是淫慾的根源。根本上就是淫慾，就會在三惡道中輪迴，必定不能脫離。如來的涅槃之路，又如何修證呢？ 沒有戒律就沒有禪定，沒有禪定就沒有智慧。戒的根基不清凈，所修習的禪定和智慧又怎麼能清凈呢？因為不清凈的緣故，雖然有就像沒有一樣。戒、定、慧都喪失了，自然就形成了輪迴，最終不能證得聖果。 二、勸令除斷（勸勉要去除斷絕）。 必須使淫慾的根機身心都斷絕，斷絕到連斷絕的念頭都沒有。對於佛的菩提（覺悟），才可以期望。 真正持戒的人，連持戒的相狀都沒有，怎麼會讓身心觸犯重大的禁戒呢？如下文所說：殺、盜、淫等行為，是有名的鬼道之倫，而不是天道。有和無這兩種觀念都要去除，連去除這兩種觀念的念頭也要滅除，這才是真正發起三摩提（正定）的人。 二、結歸邪正（總結歸於邪正）。 像我這樣說的，就稱為佛說；不這樣說的，就是波旬（惡魔）說的。 正云波卑夜（Papiyas），這裡翻譯為惡者。波旬（Mara）是訛傳。 二、離殺因（遠離殺生的原因）二：一、正辨是非（正確辨別是非）；三、一、標示（標明指示）。 阿難，還有各個世界的六道眾生，如果他們的心中沒有殺念，就不會隨著生死而相續不斷。 互相殘殺，互相償還，結下冤仇，連綿不斷地帶來災禍。如果能夠停止殺念，就不會相續不斷。其餘的就像經文所說。 二、正辯（正確辨別）二：一、舉過顯非（舉出過失來顯明錯誤）；二、一、殺為鬼因（殺生是成為鬼的原因）。 你修習三昧（正定），本來是爲了脫離塵世的煩惱。如果殺心不能去除，
【English Translation】 English version 1. Internally guard against thoughts. Maintain balance in importance. If this is done, things will go smoothly and conditions will be fulfilled. The importance depends on the precepts. Therefore, it is said that one must first cut off lustful thoughts in the mind. Therefore, the scriptures say: 'When the mind arises, all kinds of dharmas arise; when the mind ceases, all kinds of dharmas cease.' Therefore, this is completely different from the precepts held by the Hinayana. 3. Admonitions and exhortations (admonishing and exhorting) in two parts: 1. Re-emphasizing the faults (re-emphasizing the faults); 2. Illustrating with a metaphor (using a metaphor to illustrate). Therefore, Ananda, if one cultivates samadhi (meditative concentration) without cutting off lust, it is like steaming sand and stones, wanting them to become rice. Even after hundreds of thousands of kalpas (eons), it can only be called hot sand. Why? Because this is not the root of rice, but is formed from sand and stones. The three dharmas of precepts, samadhi, and wisdom can produce the Dharmakaya (Buddha's true body). If the root of precepts is incomplete, it is futile to cultivate samadhi and wisdom. How can a pure and wonderful body be produced from lust? Sand and rice have different causes; how can one discuss kalpas? 2. Concluding the faults (summarizing the faults). You use a body full of lust to seek the wonderful fruit of Buddhahood. Even if you attain wonderful enlightenment, it is all rooted in lust. Fundamentally, it is lust, and you will revolve in the three evil realms, inevitably unable to escape. How can you cultivate and realize the Nirvana (liberation) of the Tathagata (Buddha)? Without precepts, there is no samadhi; without samadhi, there is no wisdom. If the root of precepts is not pure, how can the samadhi and wisdom you cultivate be pure? Because of impurity, although it exists, it is as if it does not exist. Precepts, samadhi, and wisdom are lost, and naturally, one forms the cycle of rebirth, ultimately unable to attain the holy fruit. 2. Exhorting to eliminate and cut off (exhorting to eliminate and cut off). One must make the root of lust be cut off in both body and mind, cut off to the point where there is no thought of cutting off. Then, one can hope for the Bodhi (enlightenment) of the Buddha. A truly disciplined person does not even have the appearance of holding precepts. How could they allow their body and mind to violate serious prohibitions? As the following text says: Killing, stealing, lust, and other behaviors are the kind of beings in the ghost realm, not the heavenly realm. The concepts of existence and non-existence must be removed, and even the thought of removing these two concepts must be extinguished. This is what is called truly initiating Samadhi (right concentration). 2. Concluding to the right and wrong (concluding to the right and wrong). What I say like this is called the Buddha's teaching; what is not said like this is said by Mara (demon). The correct term is Papiyas, which is translated here as the evil one. Mara is a corruption. 2. Separating from the cause of killing (separating from the cause of killing) in two parts: 1. Correctly distinguishing right and wrong (correctly distinguishing right and wrong); 3. 1. Indicating (indicating). Ananda, and all sentient beings in the six realms of various worlds, if their minds do not have the thought of killing, they will not continue to be reborn in the cycle of life and death. Killing each other, repaying each other, forming grudges, and continuously bringing disasters. If one can stop the thought of killing, it will not continue. 2. Correctly distinguishing (correctly distinguishing) in two parts: 1. Pointing out faults to show what is wrong (pointing out faults to show what is wrong); 2. 1. Killing as the cause of becoming a ghost (killing is the cause of becoming a ghost). You cultivate Samadhi (right concentration), originally to escape the troubles of the world. If the mind of killing cannot be removed,
塵不可出。縱有多智禪定現前。如不斷殺。必落神道。上品之人為大方鬼。中品則為飛行夜叉諸鬼帥等。下品當爲地行羅剎。彼諸鬼神亦有徒眾。各各自謂成無上道 帶殺修禪。報為神道。功深福厚。為大力鬼。即五嶽四瀆系祠祀者。功淺福劣。列在中下。八部所管。及大海邊羅剎國類。因修定故。皆有業通迅疾無礙。不斷殺故。受此惡趣為天驅役。若不修禪及不修福但行殺害。直入地獄。無此差降 二未來多惑三。一正明。
我滅度后。末法之中。多此鬼神。熾盛世間。自言食肉得菩提路 殺生食肉。是眾生冤。如何不斷得菩提路 二辨異。
阿難。我令比丘食五凈肉。此肉皆我神力化生。本無命根。汝婆羅門。地多蒸濕。加以砂石。草菜不生。我以大悲神力所加。因大慈悲。假名為肉。汝得其味。奈何如來滅度之後食眾生肉名為釋子 涅槃第四迦葉問云。云何如來先許比丘食三凈肉。佛言。隨事漸制故耳。復有七種九種。今言五者。隨經增減。以意配數。佛以方便權許令食。非究竟說 三示過。
汝等當知。是食肉人。縱得心開似三摩地。皆大羅剎。報終必沉生死苦海。非佛弟子。如是之人。相殺相吞相食未已。云何是人得出三界 似三摩地者鬼神定也。亦能令人知過去未來事。與善定相似。
【現代漢語翻譯】 現代漢語譯本 塵不可出（指修行者無法擺脫塵世的束縛）。縱然有多麼高深的智慧和禪定顯現在眼前，如果不能斷除殺生，必定會墮入神道（指天道或鬼神之道）。上品之人會成為有大神通的鬼，中品之人則會成為飛行夜叉等鬼帥，下品之人則會成為地行羅剎。這些鬼神也有各自的徒眾，各自都認為自己成就了無上道。 帶著殺業來修禪，其果報是墮入神道。如果功德深厚，福報廣大，就會成為大力鬼，也就是五嶽四瀆所祭祀的神祇。如果功德淺薄，福報微薄，就會位列中下等，受八部眾所管轄，以及大海邊的羅剎國之類。因為修習禪定的緣故，他們都具有神通，行動迅速無礙。但因為不斷殺生，所以會墮入惡趣，被天神驅使役使。如果不修禪，也不修福，只是行殺害之事，就會直接墮入地獄，沒有這些差別。 二、未來多迷惑之三：一、正明。 我滅度之後，末法時代，會有很多鬼神在世間興盛，他們自己說吃肉可以得到菩提之路（指覺悟的道路）。 殺生吃肉，是與眾生結下冤仇，如何不斷除殺生就能得到菩提之路呢？ 二、辨別差異。 阿難（佛陀的弟子），我允許比丘（出家修行的男子）食用五凈肉（指不見殺、不聞殺、不為己殺、自死、鳥殘）。這些肉都是我用神力變化出來的，本來沒有命根。你們婆羅門（古印度祭司階層），土地多潮濕，加上砂石，草菜不生。我用大悲神力加持，因為大慈悲心，假名為肉，讓你們得到滋味。為何如來（佛陀的稱號）滅度之後，你們食用眾生肉，卻自稱為釋子（佛陀的弟子）呢？ 《涅槃經》第四卷中，迦葉（佛陀的弟子）問：『為什麼如來先前允許比丘食用三凈肉？』佛說：『這是隨著情況逐漸制定的。』還有七種、九種的說法，現在說五種，是隨著經典增減，用意思來配合數量。佛陀用方便之法權且允許食用，並非究竟之說。 三、揭示過患。 你們應當知道，這些吃肉的人，即使得到心開悟，好像進入了三摩地（指禪定），其實都是大羅剎（惡鬼）。報應結束后必定會沉淪在生死苦海之中，不是佛的弟子。這樣的人，互相殘殺、互相吞食，沒有停止的時候，這樣的人怎麼能出離三界（指欲界、色界、無色界）呢？ 『好像進入了三摩地』，指的是鬼神之定。也能使人知道過去未來的事情，與真正的禪定相似。
【English Translation】 English version Dust cannot be escaped (referring to practitioners being unable to escape the bonds of the mundane world). Even if one possesses great wisdom and samadhi (meditative state) manifests before them, if they do not cease killing, they will inevitably fall into the path of gods (referring to the heavenly realm or the path of ghosts and spirits). Those of the highest caliber will become ghosts with great supernatural powers, those of middle caliber will become flying yakshas (a type of nature spirit) and other ghost leaders, and those of the lowest caliber will become earth-bound rakshasas (a type of demon). These ghosts and spirits also have their own followers, each claiming to have attained the unsurpassed path. Cultivating meditation while carrying the karma of killing results in the retribution of falling into the path of gods. If one's merits are profound and blessings are vast, they will become powerful ghosts, namely, the deities enshrined and worshipped at the Five Peaks and Four Rivers. If one's merits are shallow and blessings are meager, they will be ranked in the middle and lower tiers, governed by the Eight Classes of beings, and belong to the category of rakshasa countries by the great ocean. Because of cultivating meditation, they all possess supernatural powers and are swift and unimpeded. However, because they do not cease killing, they receive this evil destiny of being driven and employed by the gods. If one does not cultivate meditation or blessings but only engages in killing, they will directly fall into hell, without these distinctions. Two, in the future, there will be much delusion, part three: One, direct clarification. After my parinirvana (passing away), in the era of the end of Dharma (decline of Buddhist teachings), there will be many ghosts and spirits flourishing in the world, claiming that eating meat can lead to the path of Bodhi (enlightenment). Killing and eating meat creates enmity with sentient beings. How can one attain the path of Bodhi without ceasing killing? Two, distinguishing differences. Ananda (Buddha's disciple), I allow bhikshus (ordained monks) to eat the five pure meats (meat that is not seen to be killed, not heard to be killed, not killed for oneself, died naturally, or leftover from birds). These meats are all transformed by my divine power and originally have no life force. You Brahmins (ancient Indian priestly class), your land is mostly humid, with sand and stones, and grass and vegetables do not grow. I use the power of great compassion to bless it, and out of great loving-kindness, I give it the false name of meat, so that you may obtain its flavor. Why, after the Tathagata (Buddha's title) has passed away, do you eat the flesh of sentient beings and call yourselves Shakyans (Buddha's disciples)? In the fourth chapter of the Nirvana Sutra, Kashyapa (Buddha's disciple) asks: 'Why did the Tathagata previously allow bhikshus to eat the three pure meats?' The Buddha said: 'This was gradually established according to circumstances.' There are also seven and nine types of meat. Now, speaking of five types, it is according to the increase or decrease of the sutras, using intention to match the numbers. The Buddha expediently permitted eating, but this is not the ultimate teaching. Three, revealing the faults. You should know that these meat-eaters, even if they attain a semblance of enlightenment, appearing to have entered samadhi (meditative state), are actually great rakshasas (evil demons). After their retribution ends, they will inevitably sink into the sea of suffering of samsara (cycle of birth and death), and they are not disciples of the Buddha. Such people kill each other, devour each other, and eat each other without end. How can such people escape the Three Realms (desire realm, form realm, formless realm)? 'Appearing to have entered samadhi' refers to the samadhi of ghosts and spirits. It can also enable people to know past and future events, similar to genuine samadhi.
如起信說 二結成明誡。
汝教世人修三摩地。次斷殺生。是名如來先佛世尊第二決定清凈明誨 三誡勸二。一重彰過患二。一順明口過二。一喻顯。
是故阿難。若不斷殺修禪定者。譬如有人自塞其耳高聲大叫求人不聞。此等名為欲隱彌露 塞耳修禪。高聲行殺。求不聞之道。彰彌露之苦。豈不悲夫 二況顯。
清凈比丘及諸菩薩。于岐路行不蹋生草。況以手拔。云何大悲取諸眾生血肉充食 生草不踐。非獨護譏。亦深慈念。草尚不踏。況損命也 二反顯身過二。一正明所離。
若諸比丘。不服東方絲綿絹帛及是此土靴履裘毳乳酪醍醐。如是比丘。於世真脫。酬還宿債。不游三界 絲綿裘毳眾生身份。身既不服。真解脫者。以不游三界酬宿債故。經語甚倒知之 二反喻所以。
何以故。服其身份。皆為彼緣。如人食其地中百穀足不離地 服眾生分。為眾生緣。辟榖求升。尚有不至。況食況服能出離乎 二勸令除斷。
必使身心於諸眾生若身身份身心二涂不服不食。我說是人真解脫者 心無貪慮。身不服行。斷性茍亡。自然真脫 二結歸邪正。
如我此說名為佛說。不如此說即波旬說 三離盜因二。一正辨是非三。一標示。
阿難。又復世界六道眾生。其心不偷。
【現代漢語翻譯】 現代漢語譯本： 如《起信論》所說，以下是總結而成的明確告誡。
你教導世人修習三摩地（Samadhi，禪定）。首先要斷除殺生。這被稱為如來（Tathagata，佛陀）、過去諸佛世尊的第二條決定性的清凈明誨。以下分為三條告誡和兩條勸勉。首先，著重闡明殺生的過患。第一點，順著說明口頭的過失。第一小點，用比喻來顯明。
因此，阿難（Ananda，佛陀的弟子），如果不斷除殺生而修習禪定，就像有人自己堵住耳朵，然後高聲大叫，希望別人聽不見。這些人叫做想要隱藏卻反而更加顯露。堵住耳朵修禪，高聲進行殺戮，想要尋求不被聽見的方法，彰顯的卻是更加顯露的痛苦，豈不可悲啊！第二小點，用情況來顯明。
清凈的比丘（Bhikkhu，出家修行的僧人）以及諸位菩薩（Bodhisattva，發願普度眾生的修行者），在岔路行走時，尚且不踩踏新生的草，更何況用手去拔。怎麼能以大慈悲之心，卻取用眾生的血肉來充當食物呢？新生的草都不踐踏，不僅僅是爲了避免他人的譏諷，更是因為內心深處的慈悲。草尚且不忍心踐踏，更何況是傷害生命呢？第二點，反過來顯明身體的過失。第一小點，正面說明應當遠離的行為。
如果各位比丘，不穿東方的絲綢、棉布、絹帛，以及這個地方的靴子、鞋子、皮衣、毛織品、乳酪、醍醐（Ghee，一種澄清的奶油）。這樣的比丘，在世間才是真正的解脫，償還了過去的債務，不再輪迴於三界（Trailokya，欲界、色界、無色界）。絲綢、棉布、皮衣、毛織品都是眾生的身體的一部分。身體既然不穿戴這些，才是真正的解脫者。因為不輪迴於三界，才能償還過去的債務。經文的語句有些顛倒，要知道。
為什麼呢？因為穿戴眾生的身體的一部分，就會成為和他們的因緣。就像人吃地裡的五穀，腳就不能離開地面一樣。穿戴眾生的身體的一部分，就會成為和眾生的因緣。斷絕穀物想要昇天，尚且有不能達到的，更何況是吃肉、穿戴這些東西，又怎麼能夠出離呢？第二點，勸勉要去除斷絕。
必須使身心對於一切眾生，無論是身體本身還是身體的一部分，在身和心這兩個方面，都不穿戴、不食用。我說這樣的人才是真正解脫的人。心中沒有貪婪的念頭，身體上沒有穿戴和食用的行為，斷絕了這些習性，自然就能真正解脫。
第二點，總結歸納什麼是正，什麼是邪。
如果我這樣說，就稱為佛說；不這樣說，就是波旬（Mara，魔王）所說。第三點，遠離偷盜的原因。第一點，正面辨別是非。第一小點，標示。
阿難，還有，世界上的六道（Six realms of existence）眾生，他們的心不偷盜。
【English Translation】 English version: As stated in the Awakening of Faith, the following is a summary of clear admonitions.
You teach people to cultivate Samadhi (meditative absorption). The first thing to do is to abstain from killing. This is called the second definitive and pure teaching of the Tathagata (Buddha), the past Buddhas, and World Honored Ones. The following is divided into three admonitions and two exhortations. First, focus on elucidating the faults of killing. The first point is to explain the faults of speech accordingly. The first sub-point is to illustrate with a metaphor.
Therefore, Ananda (Buddha's disciple), if one cultivates meditation without ceasing killing, it is like someone who plugs their ears and shouts loudly, hoping that others will not hear. These people are called wanting to hide but revealing even more. Blocking the ears to cultivate meditation, loudly engaging in killing, seeking a way not to be heard, but revealing even greater suffering, is it not lamentable! The second sub-point is to illustrate with a situation.
Pure Bhikkhus (monks) and Bodhisattvas (enlightenment beings), when walking on a fork in the road, do not even step on new grass, let alone pluck it with their hands. How can they, with great compassion, take the flesh and blood of sentient beings to fill their stomachs? Not treading on new grass is not only to avoid others' ridicule, but also because of deep compassion in the heart. They cannot bear to step on grass, let alone harm life. The second point is to show the faults of the body in reverse. The first sub-point is to clearly state the behavior that should be avoided.
If the Bhikkhus do not wear silk, cotton, or brocade from the East, as well as boots, shoes, fur clothing, woolen fabrics, cheese, or ghee (clarified butter) from this land, such Bhikkhus are truly liberated in the world, repaying past debts and no longer transmigrating in the Three Realms (Trailokya, realms of desire, form, and formlessness). Silk, cotton, fur clothing, and woolen fabrics are all parts of sentient beings' bodies. Since the body does not wear these, one is a truly liberated person. Because they do not transmigrate in the Three Realms, they can repay past debts. The wording of the sutra is somewhat inverted, be aware of it.
Why is this so? Because wearing parts of sentient beings' bodies creates a connection with them. It's like a person who eats the five grains from the earth cannot lift their feet off the ground. Wearing parts of sentient beings' bodies creates a connection with sentient beings. Seeking to ascend to heaven by abstaining from grains, one may still not achieve it, let alone eating meat and wearing these things, how can one be liberated? The second point is to exhort to remove and cut off.
One must ensure that the body and mind, with regard to all sentient beings, whether it is the body itself or parts of the body, in both body and mind, do not wear or eat them. I say that such a person is truly liberated. If there are no greedy thoughts in the heart, and the body does not engage in wearing and eating, cutting off these habits, one will naturally be truly liberated.
The second point is to summarize what is right and what is wrong.
If I say this, it is called the Buddha's teaching; if it is not said in this way, it is the teaching of Mara (demon king). The third point is to stay away from the causes of stealing. The first point is to positively distinguish right from wrong. The first sub-point is to indicate.
Ananda, furthermore, the sentient beings in the Six Realms of existence in the world, their hearts do not steal.
則不隨其生死相續 不與而取。起心即犯。故云其心不偷 二正辯三。一辨其邪行二。一盜為邪因。
汝修三昧。本出塵勞。偷心不除。塵不可出。縱有多智禪定現前。如不斷偷。必落邪道。上品精靈。中品妖魅。下品邪人諸魅所著。彼等群邪亦有徒眾。各各自謂成無上道 禪智雖現。貪盜不除。縱亡淫殺。亦落邪道。精靈妖魅及諸邪人。皆能惑亂令眾歸附。不惜衣食。盡命供給。若不修禪。直入地獄 二未來多惑。
我滅度后。末法之中。多此妖邪。熾盛世間。潛匿奸欺稱善知識。各自謂己得上人法。詃惑無識。恐令失心。所過之處其家耗散 奸欺盈抱。潛護如淳。詐偽充懷。隱藏若拙。茍求不與之利。詃誘無識之人。猛熾其貪。顯異其語。令彼愚者頓棄家財。仍遭王難。故云耗散 二示其正修二。一正示行緣二。一明正行。
我教比丘循方乞食。令其舍貪成菩提道。諸比丘等。不自熟食。寄於殘生旅泊三界。示一往還去已無返 比丘依法循乞不自熟食。為舍貪過。深厭自生不戀三界。如旅泊人一往而已 二斥邪行。
云何賊人假我衣服。裨販如來。造種種業。皆言佛法。卻非出傢俱戒比丘。為小乘道。由是疑誤無量眾生墮無間獄 身雖出家。心不入道。假衣服以作相。販如來以造業。反
【現代漢語翻譯】 現代漢語譯本： 則不會隨著他的生死而相續，不給予而取用就是偷盜。一起心動念就犯戒。所以說他的心不偷盜。二是正確辨別三種情況。一是辨別邪淫的行為，二是辨別盜竊是邪淫的原因。 你修習三昧（正定），本是爲了脫離塵世的煩惱。如果偷盜之心不去除，就無法脫離塵世。即使有很多智慧和禪定顯現，如果不斷除偷盜，必定墮入邪道。上等的會成為精靈，中等的會成為妖魅，下等的會成為邪人，被各種妖魅所附著。那些妖邪也有各自的徒眾，各自都說自己成就了無上的道。禪定智慧雖然顯現，但貪婪偷盜之心不去除，即使沒有淫亂殺戮的行為，也會墮入邪道。精靈、妖魅以及各種邪人，都能迷惑擾亂眾生，使他們歸附，不吝惜衣食，竭盡全力地供養。如果不修習禪定，就會直接墮入地獄。二是預示未來會有很多迷惑。 我滅度之後，末法時代之中，會有很多這樣的妖邪，在世間猖獗。他們會隱藏奸詐欺騙，自稱是善知識（指有德行的師長），各自都說自己得到了上人法（指超出常人的佛法），欺騙迷惑沒有見識的人，恐怕會使他們失去正確的判斷。他們所到之處，其家庭就會耗盡錢財而破散。奸詐欺騙充滿胸懷，暗中包藏禍心如同淳樸，虛偽欺詐充滿內心，隱藏得好像很笨拙。茍且地求取不屬於自己的利益，誘騙沒有見識的人，極力地煽動他們的貪慾，誇大其辭，使那些愚昧的人立刻拋棄家產，還會遭受牢獄之災。所以說家庭會耗盡錢財而破散。二是展示正確的修行方法，一是正確地展示修行的因緣，一是闡明正確的修行。 我教導比丘（出家修行的男子）沿路乞食，是爲了讓他們捨棄貪婪之心，成就菩提道（覺悟的道路）。各位比丘，不自己烹煮食物，寄託于殘餘的生命，像旅客一樣寄居於三界（欲界、色界、無色界），表示一去不返。比丘依法沿路乞食，不自己烹煮食物，是爲了捨棄貪婪的過失，深深地厭惡自身的存在，不貪戀三界，就像旅客一樣一去不返。二是斥責邪惡的行為。 為什麼賊人要假冒我的衣服，做買賣如來（指佛法），製造各種惡業，都說是佛法？卻不是出家的、受過具足戒的比丘，而是爲了小乘道（自度），因此迷惑了無數的眾生，使他們墮入無間地獄（永受苦難的地獄）。身體雖然出家，心卻沒有入道。假借出家人的衣服來偽裝，販賣如來之名來造作惡業，反而...
【English Translation】 English version: Then it will not continue with his cycle of birth and death. Taking what is not given is stealing. The moment a thought arises, one is already breaking the precept. Therefore, it is said that his mind does not steal. Second, there is the correct discernment of three aspects. First, discerning the act of sexual misconduct. Second, discerning that stealing is the cause of sexual misconduct. You cultivate Samadhi (right concentration), originally to escape the defilements of the world. If the mind of stealing is not removed, one cannot escape the defilements. Even if much wisdom and meditation appear, if stealing is not stopped, one will surely fall into evil paths. The superior ones will become spirits, the middle ones will become demons, and the inferior ones will become evil people possessed by various demons. Those evil ones also have their own followers, each claiming to have attained the unsurpassed path. Although meditative wisdom may appear, if greed and stealing are not removed, even if there is no lust or killing, one will still fall into evil paths. Spirits, demons, and various evil people can all confuse and disturb sentient beings, causing them to submit, not sparing clothing and food, and offering their lives in service. If one does not cultivate meditation, one will directly fall into hell. Second, it foretells that there will be many delusions in the future. After my Parinirvana (death), in the Dharma-ending age, there will be many such evil demons rampant in the world. They will hide their deceit and fraud, claiming to be Kalyanamitras (virtuous teachers), each claiming to have attained the Dharma of superior men (referring to Buddhist teachings beyond ordinary people), deceiving and confusing those without knowledge, fearing that they will lose their minds. Wherever they go, their families will be depleted of wealth and scattered. Deceit and fraud fill their hearts, secretly harboring evil intentions as if they were pure, and hypocrisy fills their minds, hiding it as if they were clumsy. They seek benefits that do not belong to them, enticing those without knowledge, fiercely inciting their greed, exaggerating their words, causing those foolish people to immediately abandon their family property, and even suffer imprisonment. Therefore, it is said that families will be depleted of wealth and scattered. Second, it shows the correct method of cultivation, first correctly showing the causes and conditions of cultivation, and first clarifying the correct practice. I teach Bhikshus (monks) to beg for food along the road, in order to let them abandon their greed and attain the Bodhi path (the path to enlightenment). All Bhikshus do not cook their own food, entrusting themselves to their remaining lives, residing in the Three Realms (Desire Realm, Form Realm, Formless Realm) like travelers, indicating that once they leave, they will not return. Bhikshus beg for food along the road according to the Dharma, not cooking their own food, in order to abandon the fault of greed, deeply detesting their own existence and not being attached to the Three Realms, like travelers who leave and do not return. Second, it rebukes evil actions. Why do thieves pretend to wear my robes, trading the Tathagata (referring to the Buddha's teachings), creating all kinds of evil deeds, all claiming to be the Buddha's teachings? But they are not ordained Bhikshus who have received the full precepts, but are for the Hinayana path (self-liberation), thus confusing countless sentient beings, causing them to fall into Avici Hell (hell of uninterrupted suffering). Although the body has left home, the mind has not entered the path. They borrow the robes of monks to disguise themselves, and sell the name of the Tathagata to create evil deeds, on the contrary...
毀具戒為權小。高現異儀為至極。誑妄愚者。入惡無窮。涅槃邪正品云。我滅度后。是魔波旬。漸當壞亂我之正法。乃至作比丘比丘尼及阿羅漢等形。以有漏身稱是無漏。壞我正法。乃至說言。無四重僧殘不定捨墮懺悔眾學滅諍等法。亦無偷闌五逆一闡提罪。乃至若犯如是等罪亦無有報。如是說者並是魔說。我佛法中。有犯如上等罪。應當苦治。若不持戒。云何當得見佛性耶 二別示轉業二。一正示方法。
若我滅后。其有比丘。發心決定。修三摩提。能于如來形像之前。身然一燈。燒一指節。及於身上爇一香炷。我說是人。無始宿債一時酬畢。長揖世間。永脫諸漏。雖未即明無上覺路。是人於法已決定心 殺生偷盜執對不亡。為三界緣。障菩提路。然身苦體能報此因。宿債茍除。世間永脫。故云長揖 二反結酬償。
若不為此捨身微因。縱成無為。必還生人酬其宿債。如我馬麥正等無異 前云摩登伽在夢誰能留汝形。今云縱成無為必酬宿債者。此示業報不亡成無為后現有為身尚還宿債。況全未離有為。而欲妄逃業果。其可得乎。引證酬業如別處說 三結成明誡。
汝教世人修三摩地。后斷偷盜。是名如來先佛世尊第三決定清凈明誨 三誡勸二。一喻顯不斷。
是故阿難。若不斷偷修禪定者
【現代漢語翻譯】 現代漢語譯本 毀壞戒律是爲了權宜之計，表面上做出奇異的舉動被認為是達到了極致。用虛假的言語欺騙愚昧的人，會陷入無盡的罪惡之中。《涅槃經·邪正品》中說：『我涅槃之後，這個魔王波旬（Māra Pāpīyas，佛教中的魔王）會逐漸破壞我的正法，甚至會化作比丘（bhikkhu，男性出家人）、比丘尼（bhikkhunī，女性出家人）以及阿羅漢（arhat，已證悟者）的形象，用有漏之身（具有煩惱和業力的身體）自稱是無漏之身（沒有煩惱和業力的身體），破壞我的正法，甚至會說沒有四重罪（pārājika，比丘或比丘尼所犯的最嚴重的罪行）、僧殘罪（saṃghādisesa，次於四重罪的重罪）、不定罪（aniyata，需要進一步調查才能確定的罪行）、捨墮罪（nissaggiya pācittiya，與財物有關的罪行）、懺悔罪（pācittiya，可以通過懺悔來消除的罪行）、眾學法（sekhiya，有關行為舉止的戒律）、滅諍法（adhikaraṇa-samatha，解決爭端的規則）等法，也沒有偷蘭罪（thullaccaya，一種較輕的罪行）、五逆罪（ānantarika-karma，五種極重的罪行）、一闡提（icchantika，斷善根的人）的罪。』甚至說『如果犯了這些罪，也不會有報應。』這樣說的人都是魔說的。我的佛法中，如果有人犯了上述罪行，應當嚴厲懲治。如果不持戒，怎麼能見到佛性呢？』 二、分別指示轉變業力的方法，分為兩部分：一、正式指示方法。 『如果我滅度之後，有比丘發心堅定，修習三摩提（samādhi，禪定），能夠在如來的形像之前，燃點一盞燈，燒一節手指，或者在身上燃一炷香，我說這個人，無始以來的宿債一時償還完畢，永遠告別世間，永遠脫離各種煩惱。雖然還沒有立刻明白無上的覺悟之路，但這個人對於佛法已經下定了決心。』殺生、偷盜、執著不放，是形成三界輪迴的因緣，障礙菩提之路。燃燒身體，以苦行來償還這些業因，宿債一旦消除，就能永遠脫離世間，所以說『長揖』。 二、反過來總結償還業報。 『如果不為此捨身這種微小的因緣，縱然修成無為之法，必定還要轉生為人來償還宿債，就像我釋迦牟尼佛吃馬麥一樣，沒有什麼不同。』前面說摩登伽（Mātaṅgī，古印度的一個女子）在夢中誰能留住你的形體，現在說縱然修成無為之法也必定要償還宿債，這表明業報不會消失，即使修成無為之後，現有的有為之身尚且要償還宿債，更何況完全沒有脫離有為之身，卻想要妄圖逃脫業果，那怎麼可能呢？引用證據來證明償還業報，如其他地方所說。 三、總結並明確告誡。 『你教導世人修習三摩地，之後斷除偷盜，這叫做如來、先佛世尊第三次明確決定的清凈教誨。』 三、告誡勸勉，分為兩部分：一、用比喻來顯示不斷除偷盜的後果。 『所以阿難（Ānanda，佛陀的十大弟子之一），如果不斷除偷盜而修習禪定，』
【English Translation】 English version Destroying precepts for expediency is considered a minor matter. Displaying extraordinary behavior is regarded as the ultimate. Deceiving foolish people with false words leads to endless evil. The Nirvana Sutra, in the chapter on Right and Wrong, states: 'After my Nirvana, this Mara Pāpīyas (the Evil One, King of Demons in Buddhism) will gradually corrupt my true Dharma, even transforming into the forms of bhikkhus (Buddhist monks), bhikkhunis (Buddhist nuns), and arhats (enlightened beings), claiming to be without outflows (anāsrava, free from defilements) with bodies that have outflows (sāsrava, subject to defilements), thereby destroying my true Dharma. They will even say that there are no pārājika (defeat, the most serious offenses), saṃghādisesa (formal meeting, serious offenses requiring a meeting of the Sangha), aniyata (undetermined offenses), nissaggiya pācittiya (offenses involving forfeiture), pācittiya (expiation, minor offenses), sekhiya (training rules), adhikaraṇa-samatha (rules for settling disputes), and other such laws. Nor are there offenses of thullaccaya (grave offense), ānantarika-karma (five heinous crimes), or icchantika (one who has cut off his roots of goodness).』 They will even say, 『If one commits such offenses, there will be no retribution.』 Those who speak in this way are speaking the words of Mara. In my Buddha-Dharma, if anyone commits the above offenses, they should be severely punished. If one does not uphold the precepts, how can one see the Buddha-nature?' 2. Separately indicating the methods for transforming karma, divided into two parts: 1. Formally indicating the method. 'If, after my Nirvana, there is a bhikkhu who resolves to cultivate samādhi (meditative absorption), and is able to light a lamp before the image of the Tathagata (the Buddha), burn a finger joint, or burn an incense stick on his body, I say that this person's debts from beginningless time are repaid all at once, bidding farewell to the world forever, and escaping all outflows. Although they may not immediately understand the unsurpassed path to enlightenment, this person has already made a firm resolution regarding the Dharma.' Killing, stealing, and clinging without letting go are the causes and conditions for the cycle of the three realms, obstructing the path to bodhi (enlightenment). Burning the body and enduring suffering can repay these causes. Once the debts are cleared, one can escape the world forever, hence the saying 'bidding farewell'. 2. Conversely, summarizing the repayment of karmic retribution. 'If one does not make this small cause of sacrificing the body, even if one achieves non-action (asaṃskṛta, unconditioned), one must still be reborn as a human to repay the debts, just like when I, Shakyamuni Buddha, ate horse barley, there is no difference.' Earlier, it was said that in a dream, who could retain the form of Mātaṅgī (a woman in ancient India)? Now it is said that even if one achieves non-action, one must still repay the debts. This shows that karmic retribution does not disappear. Even after achieving non-action, the existing conditioned body must still repay the debts. How much more so if one has not completely escaped the conditioned body, yet wants to escape the consequences of karma? How is that possible? Citing evidence to prove the repayment of karma, as mentioned elsewhere. 3. Concluding with a clear admonition. 'You teach the people of the world to cultivate samādhi, and then to cut off stealing. This is called the third clear and definitive pure teaching of the Tathagata, the Buddhas of the past.' 3. Admonishing and encouraging, divided into two parts: 1. Using a metaphor to show the consequences of not cutting off stealing. 'Therefore, Ananda (one of the ten principal disciples of the Buddha), if one cultivates dhyana (meditation) without cutting off stealing,'
。譬如有人水灌漏卮欲求其滿。縱經塵劫終無平復 灌禪定水于破戒卮。欲求滿果。塵劫不平。誰之過矣。豈不慎乎。斯則內德無實。外相惑人。戒器已穿。善法多漏耳 二勸令除斷。
若諸比丘。衣缽之餘分寸不畜。乞食余分施餓眾生。于大集會合掌禮眾。有人捶詈同於稱讚。必使身心二俱捐捨身肉骨血與眾生共。不將如來不了義說回為己解以誤初學。佛印是人得真三昧 此文勸離四過。謂貪慢瞋癡。配文可見。心不起嗔。身不加報。故云二俱捐舍。以觀眾生及與我身平等無二。由是身心不加報耳。故云與眾生共。不了義說為己解者。不將佛方便說回作自己心中獨悟之法以此詃惑無識初學。此文亦證不了教中得食凈肉。必至了教一切皆斷。不執不了教將為究竟說也。執權謗實亦此類也。楞伽云。愚癡凡夫惡見所噬。邪曲迷醉。妄稱一切智說。暉解云。無智之人。不了如來方便說法。而乃妄稱一切智人作究竟說 二結歸邪正。
如我所說名為佛說。不如此說即波旬說 四離妄因二。一正辨是非三。一標示。
阿難。如是世界六道眾生。雖則身心無殺盜淫三行已圓。若大妄語。即三摩提不得清凈。成愛見魔。失如來種 妄語之因起貪癡慢。如不斷此。故成愛見 二正辨二。一妄為苦因二。一對辨二。
【現代漢語翻譯】 現代漢語譯本：譬如有人用水灌注有漏洞的杯子，想要把它灌滿。即使經過無數劫的時間，最終也無法填平。如果將禪定的水灌注到破戒的杯子里，想要獲得圓滿的果實，即使經過無數劫也無法填滿。這是誰的過錯呢？難道不應該謹慎嗎？這說明內在的德行沒有實際，外在的表相迷惑人。戒律的器皿已經穿孔，善法會大量流失啊！ 第二，勸誡人們斷除這些過失。 如果各位比丘，除了衣缽之外，不私自佔有一分一寸的財物，乞食所得的剩餘食物施捨給飢餓的眾生，在大眾集會的地方合掌禮敬大眾。有人捶打辱罵，也如同稱讚一樣。必定要使身心二者都捨棄，將身肉骨血與眾生共同分享。不將如來的不了義之說轉變為自己的理解，以此誤導初學者。佛印證這個人得到了真正的三昧（Samadhi，正定）。 這段文字勸誡人們遠離四種過失，即貪婪、傲慢、嗔恨、愚癡。這些過失與文中的描述相對應。心中不生嗔恨，身體不加以報復，所以說『二者都捨棄』。因為觀察到眾生與自身平等無二，因此身心不加以報復。所以說『與眾生共同分享』。將不了義之說轉變為自己的理解，就是不將佛陀的方便之說轉變為自己心中獨特的領悟，以此欺騙迷惑沒有見識的初學者。這段文字也證明了在不了義的教法中可以食用清凈的肉，但最終會達到了義的教法，一切都斷除。不執著于不了義的教法，將其作為究竟的說法。執著于權巧之說而誹謗真實之說，也屬於此類情況。《楞伽經》（Lankavatara Sutra）中說：『愚癡的凡夫被惡見所吞噬，邪曲迷醉，妄稱自己說的是一切智的說法。』 暉的解釋是：『沒有智慧的人，不瞭解如來的方便說法，卻妄稱自己是一切智人，作究竟的說法。』 第二，總結歸於邪正。 如我所說的，名為佛說；不如此說的，就是波旬（Mara，魔王）所說。 第四，遠離虛妄的原因。分為兩部分。第一，正確辨別是非。分為三部分。第一，標示。 阿難（Ananda，阿難），像這樣的世界，六道眾生，即使身心沒有殺盜淫這三種行為已經圓滿，如果犯下大妄語，那麼三摩提（Samadhi，正定）就不能夠清凈，會成為愛見魔，失去如來的種子。 妄語的原因是貪婪、愚癡、傲慢。如果不加以斷除，就會成為愛見。 第二，正確辨別。分為兩部分。第一，虛妄是痛苦的原因。第二，相對辨別。分為兩部分。
【English Translation】 English version: For example, someone uses water to pour into a leaky cup, wanting to fill it up. Even after countless kalpas (aeons), it will never be filled. If you pour the water of Chan (Zen) meditation into a cup of broken precepts, wanting to obtain the perfect fruit, it will not be filled even after countless kalpas. Whose fault is this? Shouldn't you be careful? This shows that the inner virtue is not real, and the external appearance deceives people. The vessel of precepts has been pierced, and good dharmas will leak out a lot! Second, exhort people to eliminate these faults. If all bhikshus (monks), besides their robes and bowls, do not privately possess even an inch of property, and give the remaining food from begging to hungry sentient beings, and respectfully prostrate to the Sangha (community) with palms together in large gatherings. If someone beats and scolds them, they treat it as praise. They must abandon both body and mind, sharing their flesh, bones, and blood with sentient beings. They do not turn the provisional teachings of the Tathagata (Buddha) into their own understanding, thereby misleading beginners. The Buddha seals this person as having attained true Samadhi (concentration). This passage exhorts people to stay away from the four faults, namely greed, arrogance, anger, and ignorance. These faults correspond to the descriptions in the text. If there is no anger in the heart and the body does not retaliate, it is said that 'both are abandoned'. Because they observe that sentient beings and themselves are equal and not different, therefore the body and mind do not retaliate. Therefore, it is said 'sharing with sentient beings'. Turning the provisional teachings into one's own understanding means not turning the Buddha's expedient teachings into one's own unique understanding in the heart, thereby deceiving and misleading ignorant beginners. This passage also proves that in the provisional teachings, it is permissible to eat clean meat, but eventually, one will reach the ultimate teachings, where everything is cut off. Do not cling to the provisional teachings and regard them as the ultimate teaching. Clinging to expedient teachings and slandering the true teachings also falls into this category. The Lankavatara Sutra says: 'Ignorant ordinary people are devoured by evil views, perverted and intoxicated, falsely claiming that what they say is the teaching of all wisdom.' Hui's explanation is: 'People without wisdom do not understand the Tathagata's expedient teachings, but falsely claim to be people of all wisdom, making ultimate statements.' Second, concluding with right and wrong. What I say is called the Buddha's teaching; what is not said in this way is said by Mara (demon). Fourth, staying away from the causes of falsehood. Divided into two parts. First, correctly distinguishing right from wrong. Divided into three parts. First, indication. Ananda, in such a world, sentient beings in the six realms, even if their body and mind have already perfected the three actions of not killing, stealing, or engaging in sexual misconduct, if they commit great lies, then Samadhi (concentration) cannot be purified, they will become demons of love and views, and lose the seed of the Tathagata (Buddha). The causes of lying are greed, ignorance, and arrogance. If these are not cut off, one will become attached to love and views. Second, correct discrimination. Divided into two parts. First, falsehood is the cause of suffering. Second, relative discrimination. Divided into two parts.
一顯偽作二。一標列設誑。
所謂未得謂得。未證言證。或求世間尊勝第一。謂前人言。我今已得須陀洹果斯陀含果。阿那含果。阿羅漢道。辟支佛乘。十地地前諸位菩薩。求彼禮懺。貪其供養 以愚癡心。起大我慢。因求尊勝。貪彼供養。此即愛見之惑強而且盛。因起妄語。稱得三乘賢聖果證。實得道果尚不許說。豈況未得而妄說耶 二結成招苦。
是一顛迦。銷滅佛種。如人以刀斷多羅木。佛記是人。永殞善根。無復知見。沈三苦海。不成三昧 一顛迦即是斷善根者。其大妄語與此罪同。涅槃邪正品云。若有說言。我已得成阿耨菩提。何以故。以有佛性故。有佛性者必定得成阿耨菩提。當知是人犯波羅夷罪。何以故。雖有佛性。以未修習諸善方便。是故未見。以不見故。不得成就阿耨菩提。故知略不修斷白稱即是佛者。皆大妄語。犯波羅夷非佛弟子 二明真化二。一列化事。
我滅度后。敕諸菩薩及阿羅漢。應身生彼末法之中。作種種形。度諸輪轉。或作沙門白衣居士人王宰官童男童女。如是乃至淫女寡婦奸偷屠販。與其同事。稱讚佛乘。令其身心入三摩地 四攝利人。作種種化。初同其道。后勸佛乘。盡為益他。非貪利己 二誡明言。
終不自言我真菩薩真阿羅漢泄佛密因輕言末學。
【現代漢語翻譯】 現代漢語譯本 一、顯現虛偽的作為有兩種：一是標榜陳列虛假的說法。
所謂未得道卻說已得道，未證悟卻說已證悟。或者爲了追求世間的尊貴和第一，對他人說：『我現在已經證得了須陀洹果（Sotapanna-phala，入流果）、斯陀含果（Sakadagami-phala，一來果）、阿那含果（Anagami-phala，不還果）、阿羅漢道（Arhatship，無學道）、辟支佛乘（Pratyekabuddhayana，緣覺乘），甚至是十地（Dasabhumi，菩薩修行的十個階段）之前的各位菩薩的果位。』以此來求得他人的禮拜懺悔，貪圖他人的供養。因為愚癡的心，生起巨大的我慢，因為追求尊貴殊勝，貪圖他人的供養。這就是愛見之迷惑強烈而盛大，因此而起妄語，聲稱自己得到了三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）賢聖的果證。實際上已經得到道果尚且不允許說，更何況是沒有得到而妄說呢？
二、總結會招致的苦果。
這種一顛迦（Eka-antika，斷善根者）會消滅佛種。如同人用刀砍斷多羅樹（Tala tree），佛陀記說這種人，永遠喪失善根，不再有知見，沉淪於三苦海（Threefold suffering，苦苦、壞苦、行苦），不能成就三昧（Samadhi，禪定）。一顛迦就是斷善根的人，他的大妄語與此罪相同。《涅槃經·邪正品》中說：『如果有人說，我已經成就了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），為什麼呢？因為我有佛性（Buddha-nature）的緣故。有佛性的人必定能夠成就阿耨多羅三藐三菩提。』應當知道這個人犯了波羅夷罪（Parajika，斷頭罪）。為什麼呢？雖然有佛性，但因為沒有修習各種善巧方便，所以不能證見。因為不能證見，所以不能成就阿耨多羅三藐三菩提。』所以可知，簡略地不修習，斷除白法，就聲稱自己是佛的人，都是大妄語，犯了波羅夷罪，不是佛的弟子。
二、闡明真化身有兩種：一是列舉化身的事蹟。
我滅度之後，告誡各位菩薩以及阿羅漢，應化身到末法時代之中，化作種種形象，度化各種輪迴中的眾生。或者化作沙門（Sramana，出家修行者）、白衣居士（Upasaka，在家修行者）、人王、宰官、童男童女，像這樣乃至妓女、寡婦、姦夫、小偷、屠夫、商販，與他們一同生活，稱讚佛乘，使他們的身心進入三摩地（Samadhi，禪定）。四攝法（Four means of gathering，佈施、愛語、利行、同事）利益他人，示現種種化身，起初與他們相同，之後勸導他們修習佛乘，完全是爲了利益他人，而不是貪圖自己的利益。
二、告誡不要輕易泄露。
（菩薩和阿羅漢）始終不會說自己是真菩薩、真阿羅漢，不會輕易泄露佛的秘密因緣，輕率地告訴末學之人。
【English Translation】 English version I. Revealing False Actions in Two Ways: 1. Prominently Displaying False Claims.
So-called not having attained, yet claiming to have attained; not having realized, yet claiming to have realized. Or seeking worldly honor and supremacy, saying to others: 'I have now attained the Sotapanna-phala (stream-enterer fruit), Sakadagami-phala (once-returner fruit), Anagami-phala (non-returner fruit), Arhatship (path of no more learning), Pratyekabuddhayana (Solitary Buddha Vehicle), even the positions of Bodhisattvas before the Ten Bhumis (ten stages of Bodhisattva practice).' In order to seek their reverence and repentance, coveting their offerings. Because of a foolish mind, arising great arrogance, seeking honor and supremacy, coveting their offerings. This is the delusion of attachment and views, strong and flourishing, thus arising false speech, claiming to have attained the fruits of the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana) of the wise and holy. In reality, even having attained the fruit of the path, it is not permitted to say so, let alone falsely claiming to have attained when one has not.
II. Concluding the Suffering to be Invited.
Such an Eka-antika (one who severs good roots) will extinguish the Buddha-seed. Like a person cutting down a Tala tree with a knife, the Buddha prophesied that such a person will forever lose their good roots, no longer have knowledge and vision, sink into the Threefold Suffering (suffering of suffering, suffering of change, pervasive suffering), and will not attain Samadhi (meditative absorption). An Eka-antika is one who severs good roots, and their great false speech is the same as this offense. The Nirvana Sutra, chapter on Right and Wrong, says: 'If someone says, I have already attained Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), why? Because I have Buddha-nature. One with Buddha-nature will surely attain Anuttara-samyak-sambodhi.' Know that this person has committed the Parajika (defeat) offense. Why? Although they have Buddha-nature, because they have not cultivated various skillful means, they cannot see it. Because they cannot see it, they cannot attain Anuttara-samyak-sambodhi.' Therefore, know that those who briefly do not cultivate, sever white dharmas, and claim to be Buddhas are all speaking great falsehoods, committing the Parajika offense, and are not disciples of the Buddha.
II. Explaining True Transformation in Two Ways: 1. Listing Transformation Deeds.
After my Parinirvana (final passing), I will instruct all Bodhisattvas and Arhats to incarnate into the Dharma-ending Age, transforming into various forms, to liberate all beings in the cycle of rebirth. Or transforming into Sramanas (monastics), Upasakas (lay practitioners), kings, ministers, young boys and girls, even prostitutes, widows, adulterers, thieves, butchers, and merchants, living with them, praising the Buddha-vehicle, enabling their minds and bodies to enter Samadhi (meditative absorption). Using the Four Means of Gathering (giving, kind speech, beneficial action, cooperation) to benefit others, manifesting various transformations, initially being the same as them, then encouraging them to cultivate the Buddha-vehicle, entirely for the benefit of others, not coveting their own gain.
II. Admonishing Against Revealing Lightly.
(Bodhisattvas and Arhats) will never say that they are true Bodhisattvas or true Arhats, will not lightly reveal the Buddha's secret causes and conditions, or carelessly tell those who are new to learning.
唯除命終陰有遺付 真聖利物終不可測。以承佛制不妄漏泄。此聖真因。唯聖自證故云密因。未學之前不可輕說。陰有遺付者不顯稱也。此開臨終密有表示遣囑弟子。如求那屈指事 二結責。
云何是人。惑亂眾生。成大妄語 二結成明誡。
汝教世人修三摩地。后復斷除諸大妄語。是名如來先佛世尊第四決定清凈明誨 三誡勸四。一喻其不斷。
是故阿難。若不斷其大妄語者。如刻人糞為栴檀形欲求香氣。無有是處 修禪定之檀形。刻妄語之人糞。遙觀可意。近逼穢聞。欲求道香。終無得理 二舉其防微。
我教比丘。直心道場。於四威儀一切行中尚無虛假。云何自稱得上人法 三乘所證為上人法。此文舉淺況深。余小妄語尚不可為。況大妄耶 三重喻大過。
譬如窮人妄號帝王自取誅滅。況復法王如何妄竊。因地不直。果招紆曲。求佛菩提。如噬臍人。欲誰成就 初喻大妄止成苦本。后喻求道終無得理。如人噬臍了不相及。春秋傳曰。若不早圖。后君噬臍 四斷成叵益。
若諸比丘心如直弦。一切真實。入三摩提永無魔事。我印是人。成就菩薩無上知覺 一切時中。悉無虛偽。若斯人也真求道歟。豈不速至乎。若示相標形詐稱得道。內懷諂曲。外規名聞。豈曰修行。故法華
【現代漢語翻譯】 現代漢語譯本：只有在臨終時，如果陰神還有遺留的指示，那麼真正的聖者利益眾生的行為是不可測度的。因為秉承佛的教誨，所以不會隨意泄露。這種聖者的真實因果，只有聖者自己才能證悟，所以稱為『密因』。在沒有學習之前，不可以輕易談論。『陰有遺付』是不明顯地稱說。這是指允許臨終時秘密地有所表示，遺囑弟子。例如求那（Guṇa，譯者註：功德）屈指的事情。第二，是結責。 什麼是這種人，迷惑擾亂眾生，犯下大妄語？第二，總結並闡明告誡。 你教導世人修習三摩地（Samādhi，譯者註：禪定），之後又斷除各種大妄語，這叫做如來、先佛、世尊第四種決定的清凈明誨。第三，告誡勸勉。第一，比喻不斷除妄語的後果。 所以，阿難（Ānanda，譯者註：歡喜）。如果不停止說大妄語，就像用人的糞便雕刻成栴檀（candana，譯者註：一種香木）的形狀，想要從中得到香氣一樣，是不可能的事情。修習禪定的人，將禪定比作栴檀的形狀，將說妄語的人比作人的糞便。遠遠看去可能覺得可以，但靠近了就會聞到臭味。想要從中得到道的香氣，終究是不可能的。第二，提出防微杜漸。 我教導比丘（bhikṣu，譯者註：出家男子），要以正直的心為道場，在行住坐臥一切行為中，尚且不能有虛假，怎麼能自稱得到上人法（sūtra，譯者註：殊勝之法）呢？三乘所證悟的才是上人法。這裡用淺顯的例子來比喻深刻的道理。其他小的妄語尚且不可以有，更何況是大妄語呢？第三，用三重比喻來說明大妄語的過失。 譬如一個窮人，妄自稱是帝王，最終只會自取滅亡。更何況是法王（Dharmaraja，譯者註：佛）呢，怎麼可以妄自盜取名號？因地不正，果報就會彎曲。想要證得佛菩提（bodhi，譯者註：覺悟），就像咬自己肚臍的人一樣，想要誰來成就呢？第一，比喻大妄語只會造成痛苦的根源。第二，比喻求道最終不可能成功。就像人咬自己的肚臍，完全不可能夠到。《春秋傳》上說：『如果不早做打算，以後君王就會咬自己的肚臍。』第四，斷除妄語才能獲得利益。 如果各位比丘的心像筆直的琴絃一樣，一切都真實不虛，進入三摩地（Samādhi，譯者註：禪定）時，永遠不會有魔事發生。我印證這種人，能夠成就菩薩（bodhisattva，譯者註：覺悟有情）無上的智慧和覺悟。一切時中，都沒有虛假。如果是這樣的人，才是真正求道的人啊，難道不會很快到達嗎？如果只是表面上裝模作樣，假稱自己得道，內心懷著諂媚和虛偽，表面上追求名聲和利益，這怎麼能叫做修行呢？所以《法華（妙法蓮華經）》
【English Translation】 English version: Only at the moment of death, if the spirit has any remaining instructions, the true sage's actions to benefit beings are immeasurable. Because they uphold the Buddha's teachings, they do not casually reveal them. This true cause and effect of the sage can only be realized by the sage themselves, hence it is called 'secret cause'. Before learning, one should not lightly discuss it. 'Remaining instructions of the spirit' is an implicit way of saying it. This refers to allowing secret expressions at the time of death, entrusting disciples. For example, the matter of Guna (Guṇa, translator's note: merit) counting on his fingers. Second, is the conclusion and reprimand. What kind of person is it who confuses and disturbs sentient beings, committing great lies? Second, summarize and clarify the admonition. You teach the world to cultivate Samadhi (Samādhi, translator's note: meditation), and then eliminate all kinds of great lies. This is called the fourth definitive and pure teaching of the Tathagata (Tathāgata, translator's note: Thus Come One), the Buddhas of the past, and the World Honored One. Third, admonition and exhortation. First, an analogy of the consequences of not eliminating lies. Therefore, Ananda (Ānanda, translator's note: bliss). If one does not stop telling great lies, it is like carving human feces into the shape of sandalwood (candana, translator's note: a fragrant wood), wanting to obtain fragrance from it, which is impossible. Those who cultivate meditation, compare meditation to the shape of sandalwood, and compare those who tell lies to human feces. From afar, it may seem pleasing, but close up, it will smell foul. Wanting to obtain the fragrance of the Dao (Dharma, translator's note: the way), it is ultimately impossible. Second, propose preventing problems before they arise. I teach the Bhikshus (bhikṣu, translator's note: ordained monks), to take an upright mind as the Bodhimanda (Bodhimanda, translator's note: place of enlightenment), and in all actions of walking, standing, sitting, and lying down, there should be no falsehood. How can one claim to have attained the Dharma of the Superior Man (sūtra, translator's note: excellent Dharma)? What the Three Vehicles realize is the Dharma of the Superior Man. Here, a shallow example is used to illustrate a profound principle. Other small lies are not allowed, let alone great lies? Third, use a triple analogy to illustrate the fault of great lies. For example, a poor person who falsely claims to be an emperor will only bring destruction upon themselves. How much more so is the Dharma King (Dharmaraja, translator's note: Buddha), how can one falsely steal the title? If the ground of cause is not upright, the result will be crooked. Wanting to attain Buddha's Bodhi (bodhi, translator's note: enlightenment), it is like a person biting their own navel, wanting to be accomplished by whom? First, the analogy of great lies only creates the root of suffering. Second, the analogy of seeking the Dao ultimately cannot succeed. It is like a person biting their own navel, completely unable to reach it. The Spring and Autumn Annals says: 'If you do not plan early, later the ruler will bite their own navel.' Fourth, eliminating lies can bring benefits. If the hearts of all Bhikshus are like straight strings, everything is true and not false, and when entering Samadhi (Samādhi, translator's note: meditation), there will never be demonic events. I certify that this person can achieve the unsurpassed wisdom and enlightenment of a Bodhisattva (bodhisattva, translator's note: enlightened being). At all times, there is no falsehood. If it is such a person, they are truly seeking the Dao, will they not arrive quickly? If one only pretends on the surface, falsely claiming to have attained the Dao, harboring flattery and falsehood in their heart, and outwardly pursuing fame and profit, how can this be called cultivation? Therefore, the Lotus Sutra (Saddharma Puṇḍarīka Sūtra)
云。濁世惡比丘。邪智心諂曲。未得謂為得。我慢心充滿。乃至衲衣在空閑。假名阿練若。當知是等盡行魔業 二結歸邪正。
如我所說名為佛說。不如此說即波旬說。
首楞嚴義疏注經卷第六(之二) 大正藏第 39 冊 No. 1799 首楞嚴義疏注經
首楞嚴義疏注經卷第七
長水沙門子璇集
二他力離魔。此為障重者助之以咒力也。文二。一述意略明四。一總結前文。
阿難。汝問攝心。我今先說入三摩地修學妙門。求菩薩道。要先持此四種律儀。皎如冰霜。自不能生一切枝葉。心三口四。生必無因。阿難。如是四事。若不遺失。心尚不緣色香味觸。一切魔事云何發生 戒是正順解脫之本。依因此戒得有定慧。故知三昧戒為先容。此之重禁。雖約身口。一一治心。既與定慧相應。色香味觸無非實相。豈有魔事惱亂行者 二勸誦神咒。
若有宿習不能滅除。汝教是人。一心誦我佛頂光明摩訶薩怛多般怛羅無上神咒。斯是如來無見頂相無為心佛從頂發輝坐寶蓮華所說心咒 前雖廣說持戒清凈皎如冰霜既不造新已離魔事。然有無始宿習垢障塵沙。如影隨形。與道為妨。于修行者一切時障。或數病數惱多淫多瞋。或遭邪師。或遇魔嬈。諸難競起。皆是無始不善宿
【現代漢語翻譯】 現代漢語譯本： 云。濁世（渾濁的時代）的惡比丘（出家人），邪惡的智慧，內心諂媚虛偽。沒有證得（佛法）卻自認為已經證得，我慢之心充滿。乃至穿著僧衣在空閑之處，假託是阿練若（寂靜處）。應當知道這些人都是在行魔業。 二、總結歸於邪正。 如我所說的，名為佛說；不如此說的，就是波旬（魔王）所說。
《首楞嚴義疏注經》卷第六（之二） 大正藏第39冊 No. 1799 《首楞嚴義疏注經》
《首楞嚴義疏注經》卷第七
長水沙門子璇集
二、以他力遠離魔事。這是爲了幫助業障深重的人，藉助咒語的力量。分為兩部分。一、陳述意圖，簡要說明四點。一、總結前文。
阿難（佛陀的弟子）。你問如何攝心，我現在先說進入三摩地（禪定）修學的妙門。求菩薩道（覺悟之路），要先持守這四種律儀（戒律），清凈得像冰霜一樣。自身不能生出一切枝葉（煩惱），心不貪戀三種（境界），口不犯四種（惡業），（煩惱）產生必定沒有原因。阿難。像這樣四件事，如果不遺失，心尚且不攀緣色、香、味、觸（五欲），一切魔事又怎麼會發生呢？ 戒是真正順應解脫的根本。依靠這個戒，才能有定和慧。所以知道三昧（禪定）以戒為先決條件。這重要的禁戒，雖然約束身和口，但一一都在治理內心。既然與定和慧相應，色、香、味、觸無非都是實相（真理）。哪裡會有魔事來惱亂修行的人呢？ 二、勸人誦持神咒。
如果有過去世的習氣不能滅除，你教這個人，一心誦持我佛頂光明摩訶薩怛多般怛羅無上神咒（偉大的白傘蓋咒）。這是如來無見頂相（佛頂）無為心佛從頂上放光，坐在寶蓮華上所說的心咒。 前面雖然廣泛地說了持戒清凈，像冰霜一樣皎潔，既不造新的（惡業），已經遠離了魔事。然而有無始以來的宿習垢障，像塵沙一樣，像影子一樣跟隨，與道為妨礙。對於修行人來說，一切時都在障礙。或者常常生病，常常煩惱，多淫慾，多嗔恨，或者遇到邪師，或者遇到魔的侵擾，各種災難一起發生，這都是無始以來的不善宿
【English Translation】 English version: Cloud. Evil Bhikshus (monks) in the degenerate age, with perverse wisdom and deceitful hearts. Claiming to have attained what they have not, filled with arrogance. Even wearing monastic robes in secluded places, falsely claiming to be Aranyakas (those dwelling in the wilderness). Know that these are all engaging in demonic activities. Two, concluding by attributing to the heretical and the orthodox. What I say is called the Buddha's teaching; what is not said in this way is said by Mara (the demon king).
Shoulengyan Yishu Zhu Jing Scroll 6 (Part 2) Taisho Tripitaka Volume 39 No. 1799 Shoulengyan Yishu Zhu Jing
Shoulengyan Yishu Zhu Jing Scroll 7
Compiled by Shramana Zixuan of Changshui
Two, escaping from demonic influences through other power. This is to assist those with heavy karmic obstacles by means of mantra power. Divided into two parts. One, stating the intention, briefly explaining four points. One, summarizing the preceding text.
Ananda (Buddha's disciple). You asked about gathering the mind. I will now first speak of the wonderful gate for entering Samadhi (meditative absorption) and cultivating learning. To seek the Bodhisattva Path (path to enlightenment), one must first uphold these four kinds of precepts (moral disciplines), as pure as ice and frost. Of itself, it cannot produce any branches and leaves (afflictions). The mind does not crave three (realms), the mouth does not commit four (evil deeds), the arising (of afflictions) will surely have no cause. Ananda. If these four matters are not lost, the mind will not even cling to form, sound, smell, taste, and touch (the five desires), how can all demonic affairs arise? Precepts are the root of truly according with liberation. Relying on these precepts, one can attain Dhyana (meditation) and Prajna (wisdom). Therefore, know that Samadhi (meditative absorption) takes precepts as a prerequisite. These important prohibitions, although they restrain the body and mouth, each and every one governs the mind. Since they are in accordance with Dhyana (meditation) and Prajna (wisdom), form, sound, smell, taste, and touch are none other than true reality (ultimate truth). How can demonic affairs trouble the practitioner? Two, exhorting the recitation of the divine mantra.
If there are past habits that cannot be eradicated, you should teach these people to single-mindedly recite my Buddha's Ushnisha (crown of the head) Light Maha-Sitatapatra (Great White Umbrella) Supreme Divine Mantra (the Great White Umbrella Mantra). This is the mind mantra spoken by the Tathagata's (Thus Come One) invisible Ushnisha (crown of the head) aspect, the unconditioned mind Buddha, emitting light from the crown of his head, seated on a jeweled lotus flower. Although it was extensively said earlier that upholding the precepts is pure and as clear as ice and frost, and that one does not create new (evil deeds) and has already escaped from demonic affairs, there are beginningless habitual defilements and obstacles, like dust and sand, following like a shadow, hindering the Path. For practitioners, they are obstacles at all times. Or they are often sick, often troubled, excessively lustful, excessively angry, or encounter evil teachers, or encounter demonic disturbances, and all kinds of difficulties arise together. These are all beginningless unwholesome
因邪思業種。熏識現行。常與正道以為冤敵。凡夫始學。道力微弱。不能排遣。故佛有妙神咒。能滅宿世惡習令無嬈惱。道力速成。不遭退屈前說定慧破煩惱障。復明戒學但止罪業。今說神咒。能破宿殃。兼除報障。三障茍亡。不證何待 三指陳功效。
且汝宿世。與摩登伽。歷劫因緣恩愛習氣非是一生及與一劫。我一宣揚。愛心永脫成阿羅漢。彼尚淫女。無心修行。神力冥資速證無學。云何汝等在會聲聞求最上乘決定成佛。譬如以塵揚于順風。有何艱險 登伽宿有淫習。今得離欲。是斷業煩惱障。現為淫女。今得無學。是轉報障。無心修行。遇此神咒尚得聖果。況復志求無上覺道。決定修行。咒力加持。有何艱險而不至哉 四略示持方二。一示行儀。
若有末世欲坐道場。先持比丘清凈禁戒。要當選擇戒清凈者第一沙門以為其師。若其不遇真清凈僧。汝戒律儀必不成就。戒成已后。著新凈衣。然香閑居。誦此心佛所說神咒。一百八遍。然後結界。建立道場。求於十方現住國土無上如來放大悲光來灌其頂 持戒不完。五緣即闕。況為師範展轉授人。己戒不凈。他戒安就。故須選擇第一清凈真授戒者。故梵網經。千里內無授戒師。當於佛前自誓受戒。先懺七逆。后求戒法。皆見好相方知罪滅得戒。不爾不得
【現代漢語翻譯】 因邪惡思想和行為所產生的業力種子，薰染著意識的現行活動，常常與正道為敵。凡夫初學佛法，道力微弱，無法排除這些障礙。因此，佛陀傳授了神奇的咒語，能夠消除過去世的惡習，使其不再造成困擾，使修道的力量迅速成就，不遭受退縮。前面已經說過，通過禪定和智慧可以破除煩惱障，又闡明了戒律的學習，但只能阻止罪惡的行為。現在所說的神咒，能夠破除宿世的災殃，同時消除果報的障礙。如果這三種障礙都消除了，那麼證得佛果還有什麼可等待的呢？（三、指陳功效）
而且，你過去世與摩登伽（Matangī，一個女子的名字），經歷無數劫的因緣和恩愛習氣，並非只是一生或一劫的事情。我一旦宣揚此咒，她的愛心就永遠脫離，成就阿羅漢（Arhat，佛教修行的一個果位）。她尚且如此，沒有用心修行，憑藉神咒的力量暗中資助，迅速證得無學果（最高果位）。那麼你們這些在法會上的聲聞（Śrāvaka，聽聞佛法而修行的弟子），如果求取最上乘（Mahāyāna，大乘佛教），決定成佛，就像用塵土揚向順風，有什麼艱難險阻呢？摩登伽過去有淫慾的習氣，現在得以脫離慾望，這是斷除了業煩惱障。現在成為比丘尼（Bhikkhunī，女性出家人），證得無學果，這是轉變了果報障。她沒有用心修行，遇到這個神咒尚且能夠獲得聖果，更何況立志追求無上覺道，決心修行，憑藉咒力的加持，有什麼艱難險阻不能克服而不能到達呢？（四、略示持咒的方法，分為兩點。一、指示行儀）
如果有末法時代（decline of Dharma）的修行者想要坐道場（Bodhimanda，修行的場所），首先要持守比丘（Bhikkhu，男性出家人）清凈的禁戒。一定要選擇戒律清凈的第一等沙門（Śrāmaṇa，出家修行者）作為自己的老師。如果遇不到真正清凈的比丘，你的戒律儀軌必定不能成就。戒律成就以後，穿上新的乾淨衣服，點燃香，在安靜的地方居住，誦持這句心佛所說的神咒一百零八遍，然後結界（establish a boundary），建立道場，祈求十方現在居住在國土中的無上如來（Tathāgata，佛的稱號）放出大悲光來灌注在你的頭頂。（持戒不圓滿，五種因緣就會缺失，更何況作為師範輾轉傳授給別人。自己的戒律不清凈，別人的戒律怎麼能成就呢？所以必須選擇第一等清凈的真正傳授戒律的人。因此，《梵網經》（Brahmajāla Sūtra）說，千里之內沒有授戒的老師，應當在佛前自己發誓受戒。先懺悔七逆罪（seven heinous offenses），然後求取戒法，都見到好的徵兆，才知道罪業消滅，得到戒律。否則就不能得到戒律。）
【English Translation】 The seeds of karma produced by evil thoughts and actions, taint the present activities of consciousness, and are often enemies of the right path. Ordinary people who are just beginning to learn the Dharma have weak spiritual power and cannot eliminate these obstacles. Therefore, the Buddha transmitted a wonderful mantra that can eliminate evil habits from past lives, preventing them from causing trouble, enabling the power of cultivation to be quickly achieved, and preventing regression. It has been said before that through meditation and wisdom, one can break through the obstacles of afflictions, and it has also been clarified that the study of precepts can only prevent sinful actions. The divine mantra now spoken can break through the calamities of past lives and also eliminate the obstacles of karmic retribution. If these three obstacles are eliminated, then what is there to wait for to attain Buddhahood? (3. Pointing out the effects)
Moreover, your past lives with Matangī (name of a woman), have experienced countless kalpas (aeon) of karmic connections and habits of love and affection, which are not just a matter of one life or one kalpa. Once I proclaim this mantra, her loving heart will be forever freed, and she will attain Arhatship (Arhat, a stage of Buddhist practice). She is like this, without diligently practicing, relying on the power of the mantra to secretly assist, quickly attaining the fruit of no-more-learning (highest stage). Then, if you, the Śrāvakas (Śrāvaka, disciples who practice by listening to the Dharma) in this assembly, seek the Supreme Vehicle (Mahāyāna, Mahayana Buddhism) and are determined to attain Buddhahood, it is like throwing dust against the wind, what difficulties and dangers are there? Matangī had the habit of lust in the past, and now she is able to break away from desire, which is to cut off the obstacles of karmic afflictions. Now becoming a Bhikkhunī (Bhikkhunī, female monastic), attaining the fruit of no-more-learning, this is transforming the obstacles of karmic retribution. She did not diligently practice, and yet, encountering this mantra, she was able to obtain the holy fruit. How much more so if one aspires to the unsurpassed path of enlightenment, is determined to practice, and relies on the blessing of the mantra, what difficulties and dangers cannot be overcome and cannot be reached? (4. Briefly showing the method of holding the mantra, divided into two points. 1. Instructing the practice)
If there are practitioners in the degenerate age (decline of Dharma) who wish to sit in a Bodhimanda (Bodhimanda, place of practice), they must first uphold the pure precepts of a Bhikkhu (Bhikkhu, male monastic). One must choose the foremost Śrāmaṇa (Śrāmaṇa, monastic practitioner) who is pure in precepts as their teacher. If one cannot find a truly pure Bhikkhu, your precepts and rituals will certainly not be accomplished. After the precepts are accomplished, put on new and clean clothes, light incense, and reside in a quiet place, reciting this divine mantra spoken by the Mind-Buddha one hundred and eight times, and then establish a boundary, establish a Bodhimanda, and pray for the unsurpassed Tathāgatas (Tathāgata, title of the Buddha) residing in the lands of the ten directions to emit great compassionate light to pour upon your head. (If the upholding of precepts is not complete, the five conditions will be lacking, let alone serving as a model to transmit to others. If one's own precepts are not pure, how can the precepts of others be accomplished? Therefore, one must choose the foremost pure person who truly transmits the precepts. Therefore, the Brahmajāla Sūtra (Brahmajāla Sūtra) says, if there is no teacher to transmit the precepts within a thousand miles, one should vow to receive the precepts before the Buddha. First, repent of the seven heinous offenses, and then seek the Dharma of precepts, and only when good omens are seen can one know that sins are extinguished and the precepts are obtained. Otherwise, one cannot obtain the precepts.)
。戒既成就。閑居靜處。然香誦咒。數滿百八。以表除滅百八煩惱。內戒外咒俾魔不生。恐障壇場。故須先爾求現住佛光照顯加。心得勇猛。進道彌速 二明感應。
阿難。如是末世清凈比丘。若比丘尼。白衣檀越。心滅貪淫。持佛凈戒。于道場中發菩薩愿。出入澡浴。六時行道。如是不寐經三七日。我自現身。至其人前。摩頂安慰令其開悟 道場次第。儀範周旋。如圭峰山圓覺修證儀說。誦咒加持。發見佛愿。佛現身者名為感應。若見余境。背于本習。事與願違。即是魔境。非真感應。又見真應。心得開悟。煩惱微薄。智慧明凈。若因見佛。愚鈍宛然煩惱卻重。斯皆魔境。非真佛也 二酬請廣說二。一具明壇法二。一請問。
阿難白佛言。世尊。我蒙如來無上悲誨。心已開悟。自知修證無學道成。末法修行建立道場。云何結界。合佛世尊清凈軌則 我居佛世。蒙佛親示現今開悟。已知修證必至無學。末法學人。必加功行。建立道場。有何方法令其軌則 二答釋二。一示結壇方法二。一罈場基量。
佛告阿難。若末世人愿立道場。先取雪山大力白牛食其山中肥膩香草。此牛唯飲雪山清水。其糞微細。可取其糞和合旃檀以泥其地。若非雪山。其牛臭穢。不堪塗地。別於平原。穿去地皮五尺已下。取其
【現代漢語翻譯】 現代漢語譯本：戒律成就后，便可安靜地居住在僻靜之處，燃香誦咒，念滿一百零八遍，以表示消除一百零八種煩惱。內在持守戒律，外在持誦咒語，使邪魔無法產生，恐怕會障礙道場。因此必須先這樣做，祈求現住的佛光照耀顯現加持，使內心變得勇猛，在修道的道路上進步更加迅速。這是第二部分，說明感應。
阿難，像這樣末世清凈的比丘，或者比丘尼，或者在家信徒（檀越），如果內心消滅了貪婪和淫慾，持守佛陀清凈的戒律，在道場中發起菩薩的誓願，出入都洗浴，一天六個時辰精進行道，像這樣不睡覺地經過二十一天（三七日），我（佛）會親自顯現身形，來到這個人面前，摩頂安慰，使他開悟。道場的次第，儀軌規範，可以參考圭峰山的《圓覺修證儀》。誦咒加持，發起見佛的誓願，佛陀顯現身形，這叫做感應。如果見到其他的境界，背離了原本的修習，事情與願望相違背，這就是魔的境界，不是真正的感應。又如果見到真正的感應，內心得到開悟，煩惱變得輕微，智慧變得明凈。如果因為見到佛，反而變得愚鈍，煩惱反而加重，這些都是魔的境界，不是真正的佛。這是第二部分，酬謝並詳細解說，分為兩部分。第一部分，詳細說明壇法，分為兩部分。第一部分，請問。
阿難向佛稟告說：『世尊，我蒙受如來無上的慈悲教誨，內心已經開悟，自己知道修證已經達到無學道成就。末法時代的修行人建立道場，應該如何結界，才能符合佛世尊清凈的軌則呢？』我居住在佛陀在世的時代，蒙受佛陀親自的指示，現在已經開悟，知道修證必定達到無學。末法時代的學人，必定要努力修行，建立道場，有什麼方法能夠使他們的行為符合軌則呢？這是第二部分，回答解釋，分為兩部分。第一部分，指示結壇的方法，分為兩部分。第一部分，壇場的基礎尺寸。
佛告訴阿難：『如果末法時代的人想要建立道場，首先要取雪山大力白色牛，吃雪山中肥膩的香草。這種牛隻喝雪山的清水，它的糞便非常細微。可以取它的糞便，和合旃檀（Chandana，一種香木）來塗抹地面。如果不是雪山的牛，它的糞便臭穢，不能用來塗地。另外在平原上，挖去地面五尺以下的土，取其
【English Translation】 English version: Once the precepts are accomplished, one can dwell quietly in a secluded place, burn incense and recite mantras, completing one hundred and eight repetitions to signify the elimination of the one hundred and eight afflictions. Inwardly upholding the precepts and outwardly reciting mantras prevents the arising of demons, which might obstruct the altar. Therefore, it is necessary to do this first, praying for the light of the present Buddha to shine and manifest its blessings, making the mind courageous and accelerating progress on the path. This is the second part, explaining the response.
Ananda, if pure Bhikshus (monks), Bhikshunis (nuns), or lay devotees (Danapati) in this degenerate age extinguish greed and lust in their hearts, uphold the Buddha's pure precepts, make the vows of a Bodhisattva in the Dharma-place, bathe upon entering and exiting, and practice the Way during the six periods of the day, remaining sleepless for twenty-one days (three weeks), I (the Buddha) will personally manifest my form, come before that person, rub their head in comfort, and cause them to awaken. The order of the Dharma-place and the proper conduct can be found in the 'Yuanjue Xiuzheng Yi' of Guifeng Mountain. Reciting mantras with blessings and making the vow to see the Buddha will result in the Buddha manifesting his form, which is called a response. If one sees other realms that deviate from one's original practice, and if events contradict one's vows, then that is a demonic realm, not a true response. Furthermore, if one sees a true response, the mind becomes enlightened, afflictions become slight, and wisdom becomes clear and pure. If, because of seeing the Buddha, one becomes dull and afflictions increase, then these are all demonic realms, not the true Buddha. This is the second part, repaying the request with a detailed explanation, divided into two parts. The first part, detailing the altar methods, divided into two parts. The first part, the inquiry.
Ananda said to the Buddha, 'World Honored One, I have received the unsurpassed compassionate teachings of the Tathagata (Buddha), and my mind has already awakened. I know that my cultivation has reached the accomplishment of the No-Learning Path. In the degenerate age, when practitioners establish a Dharma-place, how should they establish boundaries to conform to the pure rules of the World Honored One?' I live in the time when the Buddha is in the world, and I have received the Buddha's personal instructions. Now I have awakened and know that cultivation will surely reach the No-Learning. Learners in the degenerate age must diligently practice and establish a Dharma-place. What methods are there to ensure that their actions conform to the rules? This is the second part, the answer and explanation, divided into two parts. The first part, instructing the methods of establishing the altar, divided into two parts. The first part, the basic dimensions of the altar.
The Buddha told Ananda, 'If people in the degenerate age wish to establish a Dharma-place, first take a strong white bull from Snow Mountain that eats the rich, fragrant grasses of that mountain. This bull only drinks the clear water of Snow Mountain, and its dung is very fine. You can take its dung and mix it with Chandana (a type of fragrant wood) to plaster the ground. If it is not a bull from Snow Mountain, its dung will be foul and unsuitable for plastering the ground. Separately, in the plains, dig away the topsoil five feet below the surface and take the
黃土。和上旃檀沉水蘇合薰陸鬱金白膠青木零陵甘松及雞舌香。以此十種細羅為粉。合土成泥。以涂場地。方圓丈六。為八角壇 雪山牛乳純是醍醐。所有茹退最為香潔。但和一味旃檀即可塗地。茍無此者。即取深土。別加眾香十味和合。以涂場地。八角之壇。方圓應量。除地為之。仍無級數。即今墠也。壇雖八角。上下為十。以應圓數。以下文有懸鏡相對上下交光一一鏡中現十方佛。以表一身即十身十身即一身重重無盡互相顯現互相容受。即表證藏心不思議境界之相也。下文十方諸佛一時俱現鏡交光處。是此相耳 二供養法式二。一列供具二。一長時供具。
壇心置一金銀銅木所造蓮華。華中安缽。缽中先盛八月露水。水中隨安所有華葉。取八圓鏡各安其方圍繞華缽鏡外建立十六蓮華。十六香爐間華鋪設。莊嚴香爐。純燒沉水。無令見火。取白牛乳置十六器。乳為煎餅。並諸砂糖油餅乳糜蘇合蜜姜純酥純蜜。于蓮華外。各各十六。圍繞華外。以奉諸佛及大菩薩 諸佛菩薩不食此食。為令福增示現而食。令修行者福慧具足速得圓滿。如佛受純陀最後供養令其具足檀波羅蜜。此亦如是。故須供養 二隨時供物。
每以食時。若在中夜。取蜜半升。用酥三合。壇前別安一小火爐。以兜樓婆香煎取香水沐浴其炭
【現代漢語翻譯】 現代漢語譯本 黃土，以及上好的旃檀（Chandana，一種香木）、沉水香、蘇合香、薰陸香、鬱金香、白膠香、青木香、零陵香、甘松香以及雞舌香。將這十種香料細細研磨成粉，與黃土混合成泥，用來塗抹場地。場地應為方圓一丈六尺，築成八角壇。 雪山牛乳，純粹的醍醐（一種乳製品，比喻佛法的精髓），所有乳製品中最為香潔。只需加入一種旃檀香即可塗地。如果沒有這些，就取用深層土壤，另外加入十種香料混合，用來塗抹場地。八角壇的大小應根據實際情況而定，清理場地后即可建造，沒有固定的級數，這就是現在的墠（祭壇）。壇雖然是八角形，但上下共十層，以應合圓滿之數。下文提到懸掛鏡子相對，上下交相輝映，每一面鏡子中都顯現十方佛，以此表示一身即是十身，十身即是一身，重重無盡，互相顯現，互相容受，即表示證藏心不可思議境界之相。下文十方諸佛一時都顯現在鏡子交光之處，就是這個景象。 二、供養法式，分為兩種。一、長時供具。 壇的中心放置一個用金、銀、銅或木頭製成的蓮花。蓮花中安放缽。缽中先盛放八月的露水。水中隨意安放各種花葉。取八面圓鏡，分別安放在蓮花缽的四周。鏡子外圍建立十六朵蓮花，十六個香爐間隔著蓮花鋪設。莊嚴香爐，只燃燒沉水香，不要讓它見到火。取白色牛乳放置在十六個器皿中。牛乳製成煎餅，以及各種砂糖油餅、乳糜、蘇合蜜、姜、純酥、純蜜，在蓮花外圍，每樣十六份，圍繞蓮花外側，用來供奉諸佛及大菩薩。 諸佛菩薩並不食用這些食物，而是爲了增加福報而示現食用，使修行者福慧具足，迅速得到圓滿。如同佛陀接受純陀（Cunda）的最後供養，使他具足檀波羅蜜（Dānapāramitā，佈施波羅蜜）。這裡也是如此，所以需要供養。 二、隨時供物。 每次到吃飯的時候，或者在半夜，取半升蜂蜜，用三合酥油。在壇前另外安放一個小火爐，用兜樓婆香（一種香料）煎取香水沐浴炭火。
【English Translation】 English version Yellow earth, and superior Chandana (a type of fragrant wood), agarwood, storax, olibanum, turmeric, white glue, Aquilaria sinensis, galangal, nard, and clove incense. Grind these ten kinds of incense finely into powder, mix with yellow earth to form mud, and use it to plaster the site. The site should be sixteen feet square, forming an octagonal altar. Snow Mountain cow's milk, pure ghee (a class of clarified butter), the most fragrant and pure of all dairy products. Simply adding one kind of Chandana incense is sufficient for plastering the ground. If these are not available, then take deep soil and add ten kinds of incense to mix together, using it to plaster the site. The size of the octagonal altar should be determined according to the actual situation, and it can be built after clearing the site, without fixed levels. This is the current 'shan' (altar). Although the altar is octagonal, it has ten layers above and below, to correspond to the number of completeness. The following text mentions hanging mirrors facing each other, with light intersecting above and below, and the Buddhas of the ten directions appearing in each mirror, to indicate that one body is ten bodies, and ten bodies are one body, endlessly, mutually manifesting, and mutually accommodating, which represents the aspect of the inconceivable realm of the treasure-store mind. The following text, where the Buddhas of the ten directions all appear at the intersection of light in the mirrors, is this very scene. 2. Methods of Offering, divided into two types. 1. Long-term Offerings. Place a lotus flower made of gold, silver, copper, or wood in the center of the altar. Place a bowl in the lotus flower. First, fill the bowl with dew from the eighth month. Randomly place various flower petals and leaves in the water. Take eight round mirrors and place them in each direction around the lotus bowl. Establish sixteen lotus flowers outside the mirrors, and arrange sixteen incense burners interspersed with the lotus flowers. Adorn the incense burners, burning only agarwood, without letting it see fire. Place white cow's milk in sixteen vessels. The milk is made into pancakes, along with various sugar oil cakes, milk porridge, storax honey, ginger, pure ghee, and pure honey, sixteen of each item outside the lotus flowers, surrounding the outside of the lotus, to offer to the Buddhas and great Bodhisattvas. The Buddhas and Bodhisattvas do not eat these foods, but manifest eating in order to increase blessings, so that practitioners may be complete in both blessings and wisdom, and quickly attain perfection. Just as the Buddha accepted Cunda's (a blacksmith) last offering, enabling him to be complete in Dānapāramitā (the perfection of giving). This is also the case here, so offerings are necessary. 2. Offerings at Any Time. Every time at mealtime, or in the middle of the night, take half a pint of honey and three 'he' of ghee. Place a small stove separately in front of the altar, and use Boswellia incense to boil and extract fragrant water to bathe the charcoal.
然令猛熾。投是酥蜜。于炎爐內燒令煙盡。亨佛菩薩 二陳像設。
令其四外遍懸幡華。于壇室中。四壁敷設十方如來及諸菩薩所有形像。應于當陽張盧舍那。釋迦彌勒阿閦彌陀諸大變化觀音形像兼金剛藏。安其左右。帝釋梵王烏芻瑟摩並藍地迦諸軍茶利。與毗俱胝四天王等頻那夜迦。張于門側。左右安置。又取八鏡。覆懸虛空。與壇場中所安之鏡。方面相對。使其形影重重相涉 懸幡列像。一一皆令影現鏡中。欲使行人熟此境界則於事事無礙法界之理易得證耳。若時若處。一念之中。遍游十方。遍見諸佛。遍行佛事。遍得供養。一念既爾。塵塵皆然 二明誦咒規儀二。一明修行三。一修助行。
于初七中。至誠頂禮十方如來諸大菩薩阿羅漢號。恒於六時。誦咒圍壇。至心行道。一時常行一百八遍。第二七中。一向專心。發菩薩願心無間斷。我毗奈耶先有愿教。第三七中。於十二時。一向持佛般怛羅咒。至第七日。十方如來一時出現鏡交光處。承佛摩頂 三七日中所行各異。初則禮佛圍壇誦咒行道。此中必行五悔。禮佛求哀加被懺悔。離我慢障等。次則舍前所行。常發大愿。則運心廣大。離狹劣障。后則一向誦持心咒。加持行門。防諸魔事。由斯三限助修之力。感應道交。顯受佛應摩頂安慰 二入觀行。
【現代漢語翻譯】 現代漢語譯本：然後讓火焰猛烈燃燒，將酥油和蜂蜜投入熾熱的爐內，焚燒至煙盡。供奉佛、菩薩以及二陳（指過去和現在）的畫像。
令壇場四周遍懸幡和鮮花。在壇室中，四壁敷設十方如來及諸菩薩的所有形像。應該在朝陽的方向張掛盧舍那佛（Vairocana，光明遍照）、釋迦牟尼佛（Sakyamuni，能仁寂默）、彌勒佛（Maitreya，慈氏）、阿閦佛（Akshobhya，不動如來）、阿彌陀佛（Amitabha，無量光）等諸大變化觀音的形像，並供奉金剛藏菩薩（Vajragarbha）。將其安置在左右兩側。帝釋天（Indra，眾神之王）、梵天（Brahma，色界天之主）、烏芻瑟摩明王（Ucchusma，火頭金剛）以及藍地迦明王（Niladanda）等軍茶利明王（Kundali），與毗俱胝菩薩（Bhrikuti，皺眉度母）、四大天王等頻那夜迦（Vinayaka，象鼻神），張掛在門的兩側，左右安置。再取八面鏡子，倒懸于空中，與壇場所安放的鏡子，方面相對，使其形影重重交疊。懸掛幡和排列佛像，每一尊都使其影像顯現在鏡中。想要使修行者熟悉這種境界，那麼對於事事無礙法界的道理就容易證得了。無論何時何地，在一念之間，遍游十方，遍見諸佛，遍行佛事，遍得供養。一念如此，塵塵皆是如此。
二、說明誦咒的規儀，分為二部分。一、說明修行，分為三部分。一、修助行。
在最初的七天中，至誠頂禮十方如來、諸大菩薩、阿羅漢的名號。經常在六個時辰，誦咒圍繞壇場，至心行道。每個時辰通常進行一百零八遍。第二個七天中，一心專念，發起菩薩願心，沒有間斷。我毗奈耶（Vinaya，戒律）中先有愿教。第三個七天中，在十二個時辰，一心持誦佛的般怛羅咒（Patra，缽），到第七天，十方如來一時出現在鏡子交光之處，承受佛的摩頂。
三個七天中所進行的內容各有不同。最初是禮佛、圍繞壇場、誦咒、行道。這其中必須進行五悔：禮佛求哀加持懺悔，離開我慢的障礙等。其次是捨棄之前所行，經常發起大愿，這樣就能使心量廣大，離開狹隘低劣的障礙。最後是一心誦持心咒，加持行門，防止各種魔事。由於這三個階段輔助修行的力量，感應道交，明顯地受到佛的應驗，摩頂安慰。二、進入觀行。
【English Translation】 English version: Then, let the flames burn fiercely, and throw the ghee and honey into the blazing furnace, burning them until the smoke is gone. Offerings are made to the images of Buddhas, Bodhisattvas, and the 'Two Chens' (referring to the past and present).
Let banners and flowers be hung all around the mandala. In the altar room, images of all the Tathagatas of the ten directions and all the Bodhisattvas should be displayed on the four walls. Facing the sun, images of Vairocana (光明遍照, the Illuminator), Sakyamuni (能仁寂默, the Sage of the Shakya clan), Maitreya (慈氏, the Benevolent One), Akshobhya (不動如來, the Immovable One), Amitabha (無量光, the Infinite Light), and the various great transformation forms of Avalokiteshvara should be hung, along with Vajragarbha (金剛藏, the Diamond Womb). These should be placed on the left and right sides. Indra (帝釋天, the King of Gods), Brahma (梵天, the Lord of the Brahma Heaven), Ucchusma (烏芻瑟摩, the Fiery Head Vajra), and Niladanda (藍地迦) and other Kundali (軍茶利) Vidyarajas, along with Bhrikuti (毗俱胝, the Frowning One), the Four Heavenly Kings, and Vinayaka (頻那夜迦, the Elephant-headed God), should be hung on either side of the door. Also, take eight mirrors and hang them upside down in the air, facing the mirrors placed in the mandala, so that their reflections overlap. Hang banners and arrange images, making each image appear in the mirrors. If practitioners can become familiar with this state, then the principle of the unobstructed Dharma Realm will be easily realized. At any time and in any place, in a single thought, one can travel throughout the ten directions, see all the Buddhas, perform all the deeds of the Buddhas, and receive all the offerings. If it is so in one thought, then it is so in every particle of dust.
- Explaining the rules of chanting mantras, in two parts. 1. Explaining practice, in three parts. 1. Cultivating auxiliary practices.
In the first seven days, sincerely prostrate to the names of the Tathagatas of the ten directions, all the great Bodhisattvas, and Arhats. Constantly, during the six periods of the day, chant mantras around the mandala, and practice the Way with utmost sincerity. Each period should consist of one hundred and eight repetitions. In the second seven days, focus the mind wholeheartedly and generate the Bodhisattva's vow without interruption. In my Vinaya (毗奈耶, monastic discipline), there is first the teaching of vows. In the third seven days, during the twelve periods of the day, single-mindedly recite the Buddha's Patra (般怛羅, alms bowl) mantra. On the seventh day, the Tathagatas of the ten directions will appear simultaneously at the point where the light of the mirrors intersects, and receive the Buddha's touch on the crown of the head.
The practices performed in the three seven-day periods are different. Initially, one bows to the Buddhas, circles the mandala, chants mantras, and practices the Way. During this time, one must perform the Five Repentances: bowing to the Buddhas, seeking grace and blessings, repenting, and abandoning the obstacles of arrogance, etc. Next, one abandons the previous practices and constantly generates great vows, thus expanding the mind and abandoning the obstacles of narrowness and inferiority. Finally, one single-mindedly recites the heart mantra, blesses the practice, and prevents various demonic events. Due to the power of these three stages of auxiliary practice, the Way of response and interaction is achieved, and one clearly receives the Buddha's response, touching the crown of the head and offering comfort. 2. Entering into contemplative practice.
即于道場修三摩地。能令如是末世修學身心明凈猶如琉璃 魔障既離。復承顯加。修三摩提速得成就。故令身心明凈如琉璃也 三示不成。
阿難。若此比丘。本受戒師。及同會中十比丘等。其中有一不清凈者。如是道場。多不成就 戒根為本。入道先門。師與證人一等清凈。師若有闕。資無所承。道場不就職由斯矣 二明得果。
從三七后。端坐安居經一百日。有利根者。不起于座得須陀洹。縱其身心聖果未成。決定自知成佛不謬。汝問道場。建立如是 須陀洹果名通大小。小乘可知。今修大乘首楞嚴定。發菩薩愿。應以大乘位次論果。若瓔珞本業經。初地名鳩摩羅伽。乃至四地名須陀洹。佛地名婆伽婆佛陀。將配此經。恐太高深。若約見真得無生忍名須陀洹。甚為中當。即初入別圓地住位也。此則正與觀音修證義同。若配下位。恐非所宜。以此經中雲聖果故。利根修故。又以下經獲無生忍第三漸次便已證得。此即無妨。必不可以未證位配。請細詳之 二正說神咒三。一請問三。一敘承咒力。
阿難頂禮佛足。而白佛言。自我出家。恃佛憍愛。求多聞故。未證無為。遭彼梵天邪術所禁。心雖明瞭。力不自由。賴遇文殊令我解脫 阿難雖得小乘初果。若望大乘。名假擇滅。非真無為。故云
【現代漢語翻譯】 現代漢語譯本 即于道場修三摩地（Samadhi，禪定）。能令如是末世修學之人身心明凈，猶如琉璃。魔障既離，復承蒙佛菩薩的顯著加持，修習三摩地迅速獲得成就。所以能令身心明凈如琉璃一般。三番開示皆未成就。
阿難（Ananda）。如果這位比丘（bhiksu，出家男眾），他的本受戒師，以及同法會中的十位比丘等，其中有一位不清凈，這樣的道場，大多不能成就。戒律之根為根本，是進入佛道的首要門戶。受戒師與證明戒師都一等清凈，如果受戒師有所缺失，就無從承受資助，道場不能成就的原因就在於此。二、說明證得果位。
從三七日（二十一日）之後，端正坐姿安穩居住一百天，有利根之人，不起于座就能證得須陀洹（Srotapanna，預流果）。縱然他的身心尚未成就聖果，也能決定自己知道成佛沒有謬誤。你所問道場的建立就是這樣。須陀洹果的名稱通於大小乘。小乘容易理解。現在修習大乘首楞嚴定，發菩薩愿，應該以大乘的位次來論證果位。如果按照《瓔珞本業經》，初地名為鳩摩羅伽（Kumarabhuta），乃至四地名為須陀洹，佛地名為婆伽婆佛陀（Bhagavat-Buddha）。如果將這些位次與此經相配，恐怕太高深了。如果按照見真而得無生忍來命名須陀洹，就非常恰當，也就是初入別教、圓教的十住位。這則正好與觀音菩薩的修證之義相同。如果配以較低的位次，恐怕不太適宜。因為此經中說的是聖果，是利根之人修習的緣故。而且以下經文中獲得無生忍的第三個漸次便已經證得。這並沒有妨礙。必定不能用未證得的位次來相配。請仔細詳察。二、正式宣說神咒三。一、請問三。一、敘述承受咒力。
阿難頂禮佛足，而對佛說：『自從我出家以來，仗恃佛陀的憍縱與寵愛，貪求廣博聞法，所以未能證得無為之果。遭遇彼梵天（Brahma）的邪術所禁錮，心雖明瞭，力量卻不自由。幸虧遇到文殊菩薩（Manjusri）令我解脫。』阿難雖然證得小乘初果，如果望向大乘，名為假擇滅，並非真無為。所以說未能證得。
【English Translation】 English version Having established the Samadhi (Samadhi, meditative concentration) in the Bodhimanda (sacred space). It can enable those who cultivate and study in this Dharma-ending age to have a body and mind as clear and bright as crystal. Once demonic obstacles are removed, they will receive the manifest blessings of Buddhas and Bodhisattvas, and quickly achieve success in cultivating Samadhi. Therefore, it can make the body and mind as clear and bright as crystal. The three instructions were not successful.
Ananda. If among this Bhiksu (bhiksu, ordained male monastic), his Preceptor, and the ten Bhiksus in the assembly, there is one who is not pure, then such a Bodhimanda will mostly not be successful. The root of precepts is fundamental, and it is the primary gateway to entering the Path. The Preceptor and the certifying Preceptors must all be equally pure. If the Preceptor has shortcomings, there will be no support to receive, and the reason why the Bodhimanda cannot be established lies in this. Two, explaining the attainment of fruition.
After three weeks (twenty-one days), sitting upright and dwelling in peace for one hundred days, those with sharp faculties can attain Srotapanna (Srotapanna, stream-enterer) without rising from their seats. Even if their body and mind have not yet achieved the Holy Fruit, they can definitely know that their attainment of Buddhahood is without error. The establishment of the Bodhimanda that you asked about is like this. The name Srotapanna applies to both the Small and Great Vehicles. The Small Vehicle is easy to understand. Now, cultivating the Great Vehicle's Surangama Samadhi and making Bodhisattva vows, the fruition should be discussed in terms of the stages of the Great Vehicle. According to the Yingluo Benye Sutra, the first ground is called Kumarabhuta, and the fourth ground is called Srotapanna, while the Buddha ground is called Bhagavat-Buddha. If these stages are matched with this Sutra, it might be too profound. If Srotapanna is named according to seeing the truth and attaining the patience of non-arising, it would be very appropriate, which is the initial entry into the ten dwelling positions of the Separate and Perfect Teachings. This is exactly the same as the meaning of Avalokitesvara Bodhisattva's cultivation and realization. If matched with a lower position, it might not be suitable, because this Sutra speaks of the Holy Fruit, and it is cultivated by those with sharp faculties. Moreover, in the following Sutra, the third gradual stage of obtaining the patience of non-arising has already been attained. This does not present any obstacle. It must not be matched with an unachieved position. Please examine it carefully. Two, formally proclaiming the divine mantra in three parts. One, asking questions in three parts. One, narrating the reception of the mantra's power.
Ananda prostrated at the Buddha's feet and said to the Buddha: 'Since I left home, relying on the Buddha's indulgence and love, and seeking extensive learning, I have not yet attained the unconditioned fruit. I encountered the imprisonment of the Brahma's (Brahma) evil arts. Although my mind was clear, my strength was not free. Fortunately, I encountered Manjusri Bodhisattva (Manjusri) who liberated me.' Although Ananda attained the initial fruit of the Small Vehicle, if looking towards the Great Vehicle, it is called false cessation, not true unconditioned. Therefore, it is said that he has not yet attained it.
未證 二愿聞咒辭。
雖蒙如來佛頂神咒冥獲其力。尚未親聞。唯愿大慈。重為宣說。悲救此會諸修行輩。末及當來在輪迴者。承佛密音。身意解脫 文殊密誦以解淫難。故云未聞。今請顯說。意欲傳通至後代耳 三眾咸佇聽。
於時會中一切大眾。普皆作禮。佇聞如來秘密章句 二與說二。一正說神咒二。一現化佛。
爾時世尊。從肉髻中涌百寶光。光中涌出千葉寶蓮。有化如來坐寶華中。頂放十道百寶光明。一一光明。皆遍示現十恒河沙金剛密跡。擎山持杵。遍虛空界。大眾仰觀。畏愛兼抱。求佛哀祐。一心聽佛無見頂相放光如來宣說神咒 將說神咒。現光化佛。化復作化。百河沙眾。此即如來藏心不思議妙用。一即一切。一切即一。大眾將證此理。故示現以表也。下說神咒。是此密因。宣與大眾化他令益 二說咒辭。
南無薩怛他蘇伽多耶阿羅訶帝三藐三菩陀寫(一)薩怛他佛陀俱知瑟尼釤(二)南無薩婆勃陀勃地薩跢鞞弊(三)南無薩多南三藐三菩陀俱知南(四)娑舍啰婆迦僧伽喃(五)南無盧雞阿啰漢跢喃(六)南無蘇盧多波那喃(七)南無婆羯唎陀伽彌喃(八)南無盧雞三藐伽跢喃(九)三藐伽波啰底波多那喃(十)南無提婆離瑟𧹞(十一)南無悉陀耶毗地耶陀啰離瑟𧹞(十二
【現代漢語翻譯】 現代漢語譯本 未證 二愿聞咒辭。 雖然蒙受如來佛頂神咒的加持，暗中獲得其力量，但尚未親自聽聞。唯愿大慈大悲的佛陀，再次為我們宣說此咒，以救度此法會中的修行者，以及未來輪迴中的眾生，使他們承蒙佛陀秘密的音聲，身心得以解脫。（文殊菩薩秘密持誦此咒以解除淫慾之難，所以說『未聞』。現在請求佛陀顯明宣說，意在將此咒傳至後代。）三眾都靜靜地等待聽聞。 於此同時，法會中的一切大眾，都普遍地行禮，靜候聽聞如來的秘密章句。（二 與說二。一 正說神咒二。一 現化佛。） 這時，世尊從肉髻（ushnisha，佛頂的肉髻）中涌出百寶光明，光明中涌出千葉寶蓮。有一尊化身如來坐在寶蓮花中，頭頂放出十道百寶光明。每一道光明，都普遍示現十恒河沙數的金剛密跡（vajra-guhyaka，手持金剛杵的護法神），擎著山峰，拿著金剛杵，遍佈虛空界。大眾仰頭觀看，既畏懼又愛慕，兼而有之，祈求佛陀哀憐保佑，一心聽佛無見頂相（anuttara-darsha，佛頂無能見者）放光如來宣說神咒。（將要宣說神咒時，顯現光明和化身佛。化身之上又化身，有百河沙數之眾。這正是如來藏心（tathagatagarbha，如來藏識）不可思議的妙用。一即一切，一切即一。大眾將要證悟此理，所以顯現此相以作表徵。下面宣說的神咒，就是這個秘密的因。宣說給大眾，是爲了教化他人，使他們受益。）（二 說咒辭。） 南無薩怛他蘇伽多耶阿羅訶帝三藐三菩陀寫(一)（Namo sarvatathāgata sugatāya arhate samyaksambuddhāya）薩怛他佛陀俱知瑟尼釤(二)（Sarvatathāgata ushnisha）南無薩婆勃陀勃地薩跢鞞弊(三)（Namo sarva buddha bodhisattvebhyah）南無薩多南三藐三菩陀俱知南(四)（Namo saptānām samyaksambuddha kotīnām）娑舍啰婆迦僧伽喃(五)（Sāśrāvakasaṃghānām）南無盧雞阿啰漢跢喃(六)（Namo loke arhatām）南無蘇盧多波那喃(七)（Namo srota-āpannānām）南無婆羯唎陀伽彌喃(八)（Namo sakrdāgāminām）南無盧雞三藐伽跢喃(九)（Namo loke samyag-gatānām）三藐伽波啰底波多那喃(十)（Samyag-gata pratipannānām）南無提婆離瑟𧹞(十一)（Namo deva rishinām）南無悉陀耶毗地耶陀啰離瑟𧹞(十二)（Namo siddhāya vidyā-dharā rishinām）
【English Translation】 English version Unproven. 2. Wishing to hear the mantra. Although secretly receiving the power of the Ushnisha (Buddha's crown protrusion) mantra of the Tathagata (Thus Come One), I have not yet personally heard it. I only wish that the greatly compassionate Buddha would again proclaim it for us, in order to save the practitioners in this assembly, as well as sentient beings in future rebirths, so that they may receive the secret sound of the Buddha and their bodies and minds may be liberated. (Manjushri (Bodhisattva of Wisdom) secretly recited this mantra to resolve the difficulty of lust, so it is said 'unheard'. Now requesting the Buddha to clearly proclaim it, intending to transmit this mantra to later generations.) The three assemblies are all quietly waiting to hear. At this time, all the great assembly in the Dharma gathering universally made obeisance, waiting to hear the secret verses of the Tathagata. (2. Explaining in two parts. 1. Directly explaining the mantra in two parts. 1. Manifesting a transformation Buddha.) At that time, the World Honored One emitted hundreds of jeweled lights from the ushnisha (ushnisha, the cranial protuberance of a Buddha), and from within the lights emerged thousand-petaled jeweled lotuses. A transformation Tathagata sat within the jeweled lotus, emitting ten paths of hundreds of jeweled lights from the crown of his head. Each and every light universally manifested countless vajra-guhyakas (vajra-guhyaka, guardian deities holding vajras), holding up mountains and wielding vajras, filling the entire realm of empty space. The great assembly looked up, both fearful and loving, and sought the Buddha's compassionate protection, single-mindedly listening to the light-emitting Tathagata with the invisible crown proclaiming the mantra. (When about to proclaim the mantra, manifesting light and a transformation Buddha. Transformation upon transformation, with hundreds of thousands of beings. This is precisely the inconceivable wonderful function of the Tathagatagarbha (tathagatagarbha, the womb of the Thus Come One). One is all, and all is one. The great assembly is about to realize this principle, so this manifestation is shown as a symbol. The mantra proclaimed below is the secret cause of this. Proclaiming it to the great assembly is to teach others and benefit them.) (2. Reciting the mantra.) Namo sarvatathāgata sugatāya arhate samyaksambuddhāya (1) (Homage to all Tathagatas, Sugatas, Arhats, Perfectly Enlightened Buddhas) Sarvatathāgata ushnisha (2) (The Ushnisha of all Tathagatas) Namo sarva buddha bodhisattvebhyah (3) (Homage to all Buddhas and Bodhisattvas) Namo saptānām samyaksambuddha kotīnām (4) (Homage to the seven kotis of Perfectly Enlightened Buddhas) Sāśrāvakasaṃghānām (5) (Together with the assembly of Shravakas) Namo loke arhatām (6) (Homage to the Arhats in the world) Namo srota-āpannānām (7) (Homage to the Stream-Enterers) Namo sakrdāgāminām (8) (Homage to the Once-Returners) Namo loke samyag-gatānām (9) (Homage to those who have rightly gone in the world) Samyag-gata pratipannānām (10) (Those who have rightly gone and attained) Namo deva rishinām (11) (Homage to the divine Rishis) Namo siddhāya vidyā-dharā rishinām (12) (Homage to the accomplished Vidyadhara Rishis)
)舍波奴揭啰訶娑訶娑啰摩他喃(十三)南無跋啰訶摩泥(十四)南無因陀啰耶(十五)南無婆伽婆帝(十六)嚧陀啰耶(十七)烏摩般帝(十八)裟醯夜耶(十九)南無婆伽婆帝(二十)那啰野拏耶(二十一)槃遮摩訶三慕陀啰(二十二)南無悉羯唎多耶(二十三)南無婆伽婆帝(二十四)摩訶迦羅耶(二十五)地唎般剌那伽啰(二十六)毗陀啰波拏迦啰耶(二十七)阿地目帝(二十八)尸摩舍那泥婆悉泥(二十九)摩怛唎伽拏(三十)南無悉羯唎多耶(三十一)南無婆伽婆帝(三十二)多他伽跢俱啰耶(三十三)南無般頭摩俱啰耶(三十四)南無跋阇啰俱啰耶(三十五)南無摩尼俱啰耶(三十六)南無伽阇俱啰耶(三十七)南無婆伽婆帝(三十八)帝唎茶輸啰西那(三十九)波啰訶啰拏啰阇耶(四十)跢他伽多耶(四十一)南無婆伽婆帝(四十二)南無阿彌多婆耶(四十三)跢他伽多耶(四十四)阿啰訶帝(四十五)三藐三菩陀耶(四十六)南無婆伽婆帝(四十七)阿芻鞞耶(四十八)跢他伽多耶(四十九)阿啰訶帝(五十)三藐三菩陀耶(五十一)南無婆伽婆帝(五十二)鞞沙阇耶俱嚧吠柱唎耶(五十三)般啰婆啰阇耶(五十四)跢他伽多耶(五十五)南無婆伽婆帝(五十六)三補師瑟多(五十七)薩憐捺啰剌
阇耶(五十八)跢他伽多耶(五十九)阿羅訶帝(六十)三藐三菩陀耶(六十一)南無婆伽婆帝(六十二)舍雞野母那曳(六十三)跢他伽多耶(六十四)阿啰訶帝(六十五)三藐三菩陀耶(六十六)南無婆伽婆帝(六十七)剌怛那雞都啰阇耶(六十八)跢他伽多耶(六十九)阿啰訶帝(七十)三藐三菩陀耶(七十一)帝瓢南無薩羯唎多(七十二)翳曇婆伽婆多(七十三)薩怛他伽都瑟尼釤(七十四)薩怛多般怛㘕(七十五)南無阿婆啰視耽(七十六)般啰帝揚歧啰(七十七)薩啰婆部多揭啰訶(七十八)尼羯啰訶揭迦啰訶尼(七十九)跋啰毖地耶叱陀爾(八十)阿迦啰蜜唎柱(八十一)般唎怛啰耶儜揭唎(八十二)薩啰婆槃陀那目叉尼(八十三)薩啰婆突瑟吒(八十四)突悉乏般那爾伐啰尼(八十五)赭都啰失帝南(八十六)羯啰訶娑訶薩啰若阇(八十七)毗多崩娑那羯唎(八十八)阿瑟吒冰舍帝南(八十九)那叉剎怛啰若阇(九十)波啰薩陀那羯唎(九十一)阿瑟吒南(九十二)摩訶揭啰訶若阇(九十三)毗多崩薩那羯唎(九十四)薩婆舍都嚧爾婆啰若阇(九十五)呼藍突悉乏難遮那舍尼(九十六)毖沙舍悉怛啰(九十七)阿吉尼烏陀迦啰若阇(九十八)阿般啰視多具啰(九十九)摩訶般啰戰持(一百)摩訶疊多
【現代漢語翻譯】 現代漢語譯本： 阇耶(五十八)：禮敬勝利者。 跢他伽多耶(五十九)：禮敬如來。 阿羅訶帝(六十)：禮敬應供。 三藐三菩陀耶(六十一)：禮敬正等覺者。 南無婆伽婆帝(六十二)：禮敬世尊。 舍雞野母那曳(六十三)：禮敬釋迦牟尼。 跢他伽多耶(六十四)：禮敬如來。 阿啰訶帝(六十五)：禮敬應供。 三藐三菩陀耶(六十六)：禮敬正等覺者。 南無婆伽婆帝(六十七)：禮敬世尊。 剌怛那雞都啰阇耶(六十八)：禮敬寶幢王。 跢他伽多耶(六十九)：禮敬如來。 阿啰訶帝(七十)：禮敬應供。 三藐三菩陀耶(七十一)：禮敬正等覺者。 帝瓢南無薩羯唎多(七十二)：對他們致敬，完全地。 翳曇婆伽婆多(七十三)：這是世尊的。 薩怛他伽都瑟尼釤(七十四)：如來頂髻。 薩怛多般怛㘕(七十五)：大白傘蓋。 南無阿婆啰視耽(七十六)：禮敬不可見的。 般啰帝揚歧啰(七十七)：降伏一切。 薩啰婆部多揭啰訶(七十八)：一切鬼神。 尼羯啰訶揭迦啰訶尼(七十九)：制伏和束縛。 跋啰毖地耶叱陀爾(八十)：破除邪惡的知識。 阿迦啰蜜唎柱(八十一)：阻止災難。 般唎怛啰耶儜揭唎(八十二)：保護的堡壘。 薩啰婆槃陀那目叉尼(八十三)：解脫一切束縛。 薩啰婆突瑟吒(八十四)：一切邪惡的。 突悉乏般那爾伐啰尼(八十五)：消除惡夢。 赭都啰失帝南(八十六)：八十四。 羯啰訶娑訶薩啰若阇(八十七)：星宿的千百種。 毗多崩娑那羯唎(八十八)：摧毀和消滅。 阿瑟吒冰舍帝南(八十九)：二十八。 那叉剎怛啰若阇(九十)：星宿。 波啰薩陀那羯唎(九十一)：使之息滅。 阿瑟吒南(九十二)：八個。 摩訶揭啰訶若阇(九十三)：大星。 毗多崩薩那羯唎(九十四)：摧毀和消滅。 薩婆舍都嚧爾婆啰若阇(九十五)：一切惡語。 呼藍突悉乏難遮那舍尼(九十六)：消除惡夢。 毖沙舍悉怛啰(九十七)：毒藥和刀劍。 阿吉尼烏陀迦啰若阇(九十八)：火焰和洪水。 阿般啰視多具啰(九十九)：不可戰勝的。 摩訶般啰戰持(一百)：大威力。 摩訶疊多(一百零一)：大光明。
【English Translation】 English version: Dhayah (58): Homage to the victorious one. Tathagataya (59): Homage to the Tathagata (the Thus-Gone One). Arhate (60): Homage to the Arhat (the worthy one). Samyaksambuddhaya (61): Homage to the Samyaksambuddha (the perfectly enlightened one). Namo Bhagavate (62): Homage to the Blessed One. Shakyamunaye (63): Homage to Shakyamuni (the sage of the Shakya clan). Tathagataya (64): Homage to the Tathagata. Arhate (65): Homage to the Arhat. Samyaksambuddhaya (66): Homage to the Samyaksambuddha. Namo Bhagavate (67): Homage to the Blessed One. Ratna Ketu Rajaya (68): Homage to the Jewel Banner King. Tathagataya (69): Homage to the Tathagata. Arhate (70): Homage to the Arhat. Samyaksambuddhaya (71): Homage to the Samyaksambuddha. Tebhyo Namah Sakrtito (72): Homage to them, completely. Idam Bhagavatam (73): This is of the Blessed One. Sat-tatha-gatosnisham (74): The Tathagata's crown. Sat-tatha-patram (75): The great white umbrella. Namo Avarajitaya (76): Homage to the invincible. Pratiyangiraya (77): The subduer of all. Sarva Bhuta Graha (78): All the spirits and demons. Nigraha Grahani (79): The restrainer and binder. Vidya Chedani (80): The cutter of evil knowledge. Akala Mrtyu (81): The preventer of untimely death. Paritraya Nangiri (82): The protective fortress. Sarva Bandhana Mokshani (83): The liberator from all bonds. Sarva Dusta (84): All the wicked. Dusvapna Nivaranim (85): The remover of bad dreams. Chaturashitinam (86): Eighty-four. Graha Sahasranam (87): Thousands of stars. Vidvamsana Karim (88): The destroyer and annihilator. Astavimsatinam (89): Twenty-eight. Nakshatranam (90): Stars. Prasadana Karim (91): The pacifier. Astanam (92): Eight. Maha Grahanam (93): Great stars. Vidvamsana Karim (94): The destroyer and annihilator. Sarva Shatru Nivaranam (95): All evil speech. Durita Dusvapna Nashanim (96): The destroyer of bad dreams. Visa Shastra (97): Poison and swords. Agni Udaka Nivaranam (98): Fire and floods. Aparajita Ghora (99): The invincible and terrible. Maha Prachandi (100): Great power. Maha Dipta (101): Great light.
(一百一)摩訶帝阇(二)摩訶稅多阇婆啰(三)摩訶跋啰槃陀啰婆悉爾(四)阿唎耶多啰(五)毗唎俱知(六)誓婆毗阇耶(七)跋阇啰摩禮底(八)毗舍嚧多(九)勃騰罔迦(十)跋阇啰制喝那阿遮(十一)摩啰制婆般啰質多(十二)跋阇啰擅持(十三)毗舍啰遮(十四)扇多舍鞞提婆補視多(十五)蘇摩嚧波(十六)摩訶稅多(十七)阿唎耶多啰(十八)摩訶婆啰阿般啰(十九)跋阇啰啇羯啰制婆(二十)跋阇啰俱摩唎(二十一)俱藍陀唎(二十二)跋阇啰喝薩多遮(二十三)毗地耶干遮那摩唎迦(二十四)啒蘇母婆羯啰跢那(二十五)鞞嚧遮那俱唎耶(二十六)夜啰菟瑟尼釤(二十七)毗折㘕婆摩尼遮(二十八)跋阇啰迦那迦波啰婆(二十九)嚧阇那跋阇啰頓稚遮(三十)稅多遮迦摩啰(三十一)剎奢尸波婆啰(三十二)翳帝夷帝(三十三)母陀啰羯拏(三十四)娑鞞啰懺(三十五)掘梵都(三十六)印兔那麼么寫(一百三十七句誦咒者至此稱名受持)烏𤙖(三十八)唎瑟揭拏(三十九)般剌舍悉多(四十)薩怛他伽都瑟尼釤(四十一)虎𤙖(四十二)都嚧雍(四十三)瞻婆那(四十四)虎𤙖(四十五)都嚧雍(四十六)悉耽婆那(四十七)虎𤙖(四十八)都嚧雍(四十九)波羅瑟地耶三般叉拏羯啰(五十)
【現代漢語翻譯】 現代漢語譯本 (一百一)摩訶帝阇（Mahāteja，大光）(二)摩訶稅多阇婆啰（Mahāśvetajvalā，大白火焰）(三)摩訶跋啰槃陀啰婆悉爾（Mahābalapāṇḍaravāsinī，大力量白色居住者）(四)阿唎耶多啰（Āryatārā，聖度母）(五)毗唎俱知（Bhṛkuṭi，顰眉）(六)誓婆毗阇耶（Śivāvijayā，吉祥勝利）(七)跋阇啰摩禮底（Vajramālati，金剛鬘）(八)毗舍嚧多（Viśāradā，明瞭）(九)勃騰罔迦（Bhuvaṃgamā，地行者）(十)跋阇啰制喝那阿遮（Vajra jihvāgra，金剛舌尖）(十一)摩啰制婆般啰質多（Mārā jiva prajita，戰勝魔羅生命）(十二)跋阇啰擅持（Vajra caṇḍi，金剛暴怒）(十三)毗舍啰遮（Viśāradā，明瞭）(十四)扇多舍鞞提婆補視多（Śānta śrī deva pūjitā，寂靜吉祥天人供養）(十五)蘇摩嚧波（Sumā rūpā，美好形貌）(十六)摩訶稅多（Mahāśvetā，大白）(十七)阿唎耶多啰（Āryatārā，聖度母）(十八)摩訶婆啰阿般啰（Mahābalā aparā，大力量無敵）(十九)跋阇啰啇羯啰制婆（Vajra śaṅkara śivā，金剛自在吉祥）(二十)跋阇啰俱摩唎（Vajrakumārī，金剛童女）(二十一)俱藍陀唎（Kuraṃdarī，持花者）(二十二)跋阇啰喝薩多遮（Vajrahastā ca，金剛手）(二十三)毗地耶干遮那摩唎迦（Vidyā kāñcanamālikā，明咒金鍊）(二十四)啒蘇母婆羯啰跢那（Kusumbha karātanā，紅花手）(二十五)鞞嚧遮那俱唎耶（Vairocana kūlīya，毗盧遮那家族）(二十六)夜啰菟瑟尼釤（Yara uṣṇīṣaṃ，頂髻）(二十七)毗折㘕婆摩尼遮（Vijrambhamāṇi ca，光輝寶珠）(二十八)跋阇啰迦那迦波啰婆（Vajra kanakaprabhā，金剛黃金光）(二十九)嚧阇那跋阇啰頓稚遮（Rocana vajra tuṇḍi ca，光明金剛喙）(三十)稅多遮迦摩啰（Śvetā ca kamalā，白蓮花）(三十一)剎奢尸波婆啰（Śaśi prabhāvarā，月光勝妙）(三十二)翳帝夷帝（Ete iyati，這些）(三十三)母陀啰羯拏（Mudrā gaṇā，手印眾）(三十四)娑鞞啰懺（Sarve rakṣaṃ，一切守護）(三十五)掘梵都（Kurvantu，請做）(三十六)印兔那麼么寫（Idaṃ mama，這是我的）(一百三十七句誦咒者至此稱名受持)烏𤙖（Oṃ）(三十八)唎瑟揭拏（Ṛṣigaṇā，仙人眾）(三十九)般剌舍悉多（Praśasta，讚歎）(四十)薩怛他伽都瑟尼釤（Sarvatathāgatōṣṇīṣaṃ，一切如來頂髻）(四十一)虎𤙖（Hūṃ）(四十二)都嚧雍（Trūṃ）(四十三)瞻婆那（Jambhana，降伏）(四十四)虎𤙖（Hūṃ）(四十五)都嚧雍（Trūṃ）(四十六)悉耽婆那（Stambhana，禁制）(四十七)虎𤙖（Hūṃ）(四十八)都嚧雍（Trūṃ）(四十九)波羅瑟地耶三般叉拏羯啰（Parasyādya sambhakṣaṇaṃ kara，摧毀敵方）
【English Translation】 English version (101) Mahāteja (Great Light), (102) Mahāśvetajvalā (Great White Flame), (103) Mahābalapāṇḍaravāsinī (Dweller of Great Power and Whiteness), (104) Āryatārā (Noble Tārā), (105) Bhṛkuṭi (Frowning One), (106) Śivāvijayā (Auspicious Victory), (107) Vajramālati (Diamond Garland), (108) Viśāradā (Clear, Knowledgeable), (109) Bhuvaṃgamā (Earth-goer), (110) Vajra jihvāgra (Diamond Tongue Tip), (111) Mārā jiva prajita (Conqueror of Māra's Life), (112) Vajra caṇḍi (Diamond Fierce One), (113) Viśāradā (Clear, Knowledgeable), (114) Śānta śrī deva pūjitā (Peaceful, Auspicious, Worshipped by Gods), (115) Sumā rūpā (Beautiful Form), (116) Mahāśvetā (Great White One), (117) Āryatārā (Noble Tārā), (118) Mahābalā aparā (Great Power, Unsurpassed), (119) Vajra śaṅkara śivā (Diamond Śaṅkara, Auspicious), (120) Vajrakumārī (Diamond Maiden), (121) Kuraṃdarī (Flower Holder), (122) Vajrahastā ca (Diamond Hand), (123) Vidyā kāñcanamālikā (Knowledge Golden Garland), (124) Kusumbha karātanā (Safflower Hand), (125) Vairocana kūlīya (Family of Vairocana), (126) Yara uṣṇīṣaṃ (Head Protuberance), (127) Vijrambhamāṇi ca (Radiant Jewel), (128) Vajra kanakaprabhā (Diamond Golden Light), (129) Rocana vajra tuṇḍi ca (Bright Diamond Beak), (130) Śvetā ca kamalā (White Lotus), (131) Śaśi prabhāvarā (Moonlight Excellent), (132) Ete iyati (These, So Many), (133) Mudrā gaṇā (Hand Seal Assembly), (134) Sarve rakṣaṃ (All Protection), (135) Kurvantu (Please Do), (136) Idaṃ mama (This is Mine) (The reciter of the mantra, upon reaching this point, should state their name and uphold it.) Oṃ (138) Ṛṣigaṇā (Assembly of Sages), (139) Praśasta (Praised), (140) Sarvatathāgatōṣṇīṣaṃ (The Uṣṇīṣa of All Tathāgatas), (141) Hūṃ, (142) Trūṃ, (143) Jambhana (Subduing), (144) Hūṃ, (145) Trūṃ, (146) Stambhana (Restraining), (147) Hūṃ, (148) Trūṃ, (149) Parasyādya sambhakṣaṇaṃ kara (Destroying the Enemy)
虎𤙖(五十一)都嚧雍(五十二)薩婆藥叉喝啰剎娑(五十三)揭啰訶若阇(五十四)毗騰崩薩那羯啰(五十五)虎𤙖(五十六)都嚧雍(五十七)者都啰尸底南(五十八)揭啰訶娑訶薩啰南(五十九)毗騰崩薩那啰(六十)虎𤙖(六十一)都嚧雍(六十二)啰叉(六十三)婆伽梵(六十四)薩怛他伽都瑟尼釤(六十五)波啰點阇吉唎(六十六)摩訶娑訶薩啰(六十七)勃樹娑訶薩啰室唎沙(六十八)俱知娑訶薩泥帝㘑(六十九)阿弊提視婆唎多(七十)吒吒罌迦(七十一)摩訶跋阇嚧陀啰(七十二)帝唎菩婆那(七十三)曼茶羅(七十四)烏𤙖(七十五)莎悉帝薄婆都(七十六)么么(七十七)印兔那麼么寫(一百七十八至此句稱名受持)啰阇婆夜(七十九)主啰跋夜(八十)阿祇色婆夜(八十一)烏陀迦婆夜(八十二)毗沙婆夜(八十三)舍薩多啰婆夜(八十四)婆啰斫羯啰婆夜(八十五)突毖叉婆夜(八十六)阿舍爾婆夜(八十七)阿迦啰蜜唎柱婆夜(八十八)陀啰尼部彌劍波伽波陀婆夜(八十九)烏啰迦婆多婆夜(九十)剌阇壇茶婆夜(九十一)那伽婆夜(九十二)毗條怛婆夜(九十三)蘇波啰拏婆夜(九十四)藥叉揭啰訶(九十五)啰叉私揭啰訶(九十六)畢唎多揭啰訶(九十七)毗舍遮揭啰訶(九十八)
【現代漢語翻譯】 現代漢語譯本： 虎𤙖(hū lú yōng)：（咒語，無具體含義） 都嚧雍(dū lú yōng)：（咒語，無具體含義） 薩婆藥叉喝啰剎娑(sà pó yào chā hè là chà suō)：所有夜叉（yè chā，一種鬼神）和羅剎（luó chà，惡鬼） 揭啰訶若阇(jiē là hē ruò shé)：星宿的作祟 毗騰崩薩那羯啰(pí téng bēng sà nà jié là)：摧毀、破壞 虎𤙖(hū lú yōng)：（咒語，無具體含義） 都嚧雍(dū lú yōng)：（咒語，無具體含義） 者都啰尸底南(zhě dū luó shī dǐ nán)：八十四 揭啰訶娑訶薩啰南(jiē là hē suō hē sà luó nán)：千種星宿作祟 毗騰崩薩那啰(pí téng bēng sà nà luó)：摧毀、破壞 虎𤙖(hū lú yōng)：（咒語，無具體含義） 都嚧雍(dū lú yōng)：（咒語，無具體含義） 啰叉(luō chā)：保護 婆伽梵(pó qié fàn)：世尊 薩怛他伽都瑟尼釤(sà dá tuō qié dū sè ní shān)：如來頂髻 波啰點阇吉唎(bō là diǎn shé jí lì)：回遮、破除 摩訶娑訶薩啰(mó hē suō hē sà luó)：大千 勃樹娑訶薩啰室唎沙(bó shù suō hē sà luó shì lì shā)：千頭 俱知娑訶薩泥帝㘑(jù zhī suō hē sà ní dì lì)：無數的眼睛 阿弊提視婆唎多(ā bì tí shì pó lì duō)：無所不見 吒吒罌迦(zhà zhà yīng jiā)：（咒語，無具體含義） 摩訶跋阇嚧陀啰(mó hē bá shé lú tuó luó)：大金剛杵 帝唎菩婆那(dì lì pú pó nà)：三世 曼茶羅(màn chá luó)：壇城 烏𤙖(wū hōng)：（咒語，無具體含義） 莎悉帝薄婆都(suō xī dì bó pó dū)：愿吉祥 么么(mó mó)：（稱念受持者的名字） 印兔那麼么寫(yìn tù nà mó mó xiě)：如是歸命于某某 啰阇婆夜(luō shé pó yè)：國王的災難 主啰跋夜(zhǔ luō bá yè)：盜賊的災難 阿祇色婆夜(ā qí sè pó yè)：火災 烏陀迦婆夜(wū tuó jiā pó yè)：水災 毗沙婆夜(pí shā pó yè)：毒藥的災難 舍薩多啰婆夜(shě sà duō luō pó yè)：兵器的災難 婆啰斫羯啰婆夜(pó là zhuó jié là pó yè)：軍隊的災難 突毖叉婆夜(tū bì chā pó yè)：饑荒的災難 阿舍爾婆夜(ā shě ěr pó yè)：雷電的災難 阿迦啰蜜唎柱婆夜(ā jiā là mì lì zhù pó yè)：非時死的災難 陀啰尼部彌劍波伽波陀婆夜(tuó luó ní bù mí jiàn bō qié bō tuó pó yè)：地震的災難 烏啰迦婆多婆夜(wū luō jiā pó duō pó yè)：隕石的災難 剌阇壇茶婆夜(là shé tán chá pó yè)：官府刑罰的災難 那伽婆夜(nà qié pó yè)：龍的災難 毗條怛婆夜(pí tiáo dá pó yè)：閃電的災難 蘇波啰拏婆夜(sū bō là ná pó yè)：大鵬金翅鳥的災難 藥叉揭啰訶(yào chā jiē là hē)：夜叉的作祟 啰叉私揭啰訶(luō chā sī jiē là hē)：羅剎的作祟 畢唎多揭啰訶(bì lì duō jiē là hē)：餓鬼的作祟 毗舍遮揭啰訶(pí shě zhē jiē là hē)：毗舍遮（pí shě zhē，一種鬼）的作祟
【English Translation】 English version: Hū lú yōng: (Mantra, no specific meaning) Dū lú yōng: (Mantra, no specific meaning) Sarva Yaksha Rakshasa: All Yakshas (a type of spirit) and Rakshasas (demons) Graha Yasha: Afflictions caused by stars Vidhvamsa Nakshatra: To destroy, to shatter Hū lú yōng: (Mantra, no specific meaning) Dū lú yōng: (Mantra, no specific meaning) Chaturashiti Nam: Eighty-four Graha Sahasranam: Thousands of star afflictions Vidhvamsa Nara: To destroy, to shatter Hū lú yōng: (Mantra, no specific meaning) Dū lú yōng: (Mantra, no specific meaning) Raksha: Protection Bhagavān: World-Honored One Sarva Tathāgata Ushnisha: The crown of the Tathagata Para Jita Kiri: To repel, to break through Mahā Sahasra: Great Thousand Bhuja Sahasra Shirsha: Thousand-headed Koti Sahasra Netre: Countless eyes Abhedi Shivarita: Seeing everything without obstruction Tata Inga: (Mantra, no specific meaning) Mahā Vajra Dhara: Great Vajra Pestle Tri Bhuvanā: Three Worlds Mandala: Mandala Hūm: (Mantra, no specific meaning) Svasti Bhavatu: May there be well-being Mama: (Reciting the name of the one who upholds this) Itu Nama Mama Sha: Thus, I take refuge in so-and-so Raja Bhaya: Fear of the king Chora Bhaya: Fear of thieves Agni Bhaya: Fear of fire Udaka Bhaya: Fear of water Visha Bhaya: Fear of poison Shastra Bhaya: Fear of weapons Para Chakra Bhaya: Fear of armies Durbhiksha Bhaya: Fear of famine Ashani Bhaya: Fear of lightning Akala Mrityu Bhaya: Fear of untimely death Dharani Bhumi Kampā Ghata Bhaya: Fear of earthquakes Ulka Pata Bhaya: Fear of meteors Raja Danda Bhaya: Fear of governmental punishment Naga Bhaya: Fear of dragons Vidyut Bhaya: Fear of lightning Suparna Bhaya: Fear of the Garuda (mythical bird) Yaksha Graha: Affliction by Yakshas Rakshasa Graha: Affliction by Rakshasas Preta Graha: Affliction by Pretas (hungry ghosts) Pishacha Graha: Affliction by Pishachas (a type of demon)
部多揭啰訶(九十九)鳩槃茶揭啰訶(二百)補丹那揭啰訶(二百一)迦吒補丹那揭啰訶(二)悉干度揭啰訶(三)阿播悉摩啰揭啰訶(四)烏檀摩陀揭啰訶(五)車夜揭啰訶(六)醯唎婆帝揭啰訶(七)社多訶唎南(八)揭婆訶唎南(九)嚧地啰訶唎南(十)忙娑訶唎南(十一)謎陀訶唎南(十二)摩阇訶唎南(十三)阇多訶唎女(十四)視比多訶唎南(十五)毗多訶唎南(十六)婆多訶唎南(十七)阿輸遮訶唎女(十八)質多訶唎女(十九)帝釤薩鞞釤(二十)薩婆揭啰訶南(二十一)毗陀耶阇嗔陀夜彌(二十二)雞啰夜彌(二十三)波唎跋啰者迦詫唎擔(二十四)毗陀夜阇嗔陀夜彌(二十五)雞啰夜彌(二十六)茶演尼訖唎擔(二十七)毗陀夜阇嗔陀夜彌(二十八)雞啰夜彌(二十九)摩訶般輸般怛夜(三十)嚧陀啰訖唎擔(三十一)毗陀夜阇嗔陀夜彌(三十二)雞啰夜彌(三十三)那啰夜拏訖唎擔(三十四)毗陀夜阇嗔陀夜彌(三十五)雞啰夜彌(三十六)怛埵伽嚧茶西訖唎擔(三十七)毗陀夜阇嗔陀夜彌(三十八)雞啰夜彌(三十九)摩訶迦啰摩怛唎伽拏訖唎擔(四十)毗陀夜阇嗔陀夜彌(四十一)雞啰夜彌(四十二)迦波唎迦訖唎擔(四十三)毗陀夜阇嗔陀夜彌(四十四)雞啰夜彌(四十五)阇耶羯啰摩
【現代漢語翻譯】 現代漢語譯本 部多揭啰訶(Bhuta Graha，鬼魅)，鳩槃茶揭啰訶(Kumbhanda Graha，甕形鬼)，補丹那揭啰訶(Putana Graha，臭餓鬼)，迦吒補丹那揭啰訶(Kata Putana Graha，極臭餓鬼)，悉干度揭啰訶(Skanda Graha，室健陀鬼)，阿播悉摩啰揭啰訶(Apasmara Graha，癲癇鬼)，烏檀摩陀揭啰訶(Otanmada Graha，狂鬼)，車夜揭啰訶(Chaya Graha，影鬼)，醯唎婆帝揭啰訶(Hri Graha，慚鬼)，社多訶唎南(Jataharinam，食胎鬼)，揭婆訶唎南(Garbha Harinam，食胎鬼)，嚧地啰訶唎南(Rudhiraharinam，食血鬼)，忙娑訶唎南(Mamsaharinam，食肉鬼)，謎陀訶唎南(Medaharinam，食脂鬼)，摩阇訶唎南(Majja Harinam，食髓鬼)，阇多訶唎女(Jataharini，食胎女鬼)，視比多訶唎南(Vispita Harinam，食糞鬼)，毗多訶唎南(Vita Harinam，食生鬼)，婆多訶唎南(Bhuta Harinam，食鬼鬼)，阿輸遮訶唎女(Asuci Harini，食不凈物女鬼)，質多訶唎女(Citta Harini，食心女鬼)，帝釤薩鞞釤(Tesam Sarvesam，所有這些)，薩婆揭啰訶南(Sarva Grahanam，所有鬼魅)，毗陀耶阇嗔陀夜彌(Vidhya Chedayami，我摧破智慧)，雞啰夜彌(Kilayami，我束縛)，波唎跋啰者迦詫唎擔(Paribrajaka Krittam，遊行者所作)，毗陀夜阇嗔陀夜彌(Vidhya Chedayami，我摧破智慧)，雞啰夜彌(Kilayami，我束縛)，茶演尼訖唎擔(Dakini Krittam，茶演尼所作)，毗陀夜阇嗔陀夜彌(Vidhya Chedayami，我摧破智慧)，雞啰夜彌(Kilayami，我束縛)，摩訶般輸般怛夜(Mahapasupata，大自在天)，嚧陀啰訖唎擔(Raudra Krittam，暴惡者所作)，毗陀夜阇嗔陀夜彌(Vidhya Chedayami，我摧破智慧)，雞啰夜彌(Kilayami，我束縛)，那啰夜拏訖唎擔(Narayana Krittam，那羅延天所作)，毗陀夜阇嗔陀夜彌(Vidhya Chedayami，我摧破智慧)，雞啰夜彌(Kilayami，我束縛)，怛埵伽嚧茶西訖唎擔(Tattva Garudesi Krittam，真實金翅鳥所作)，毗陀夜阇嗔陀夜彌(Vidhya Chedayami，我摧破智慧)，雞啰夜彌(Kilayami，我束縛)，摩訶迦啰摩怛唎伽拏訖唎擔(Mahakala Matrgana Krittam，大黑天母眾所作)，毗陀夜阇嗔陀夜彌(Vidhya Chedayami，我摧破智慧)，雞啰夜彌(Kilayami，我束縛)，迦波唎迦訖唎擔(Kapalika Krittam，持顱者所作)，毗陀夜阇嗔陀夜彌(Vidhya Chedayami，我摧破智慧)，雞啰夜彌(Kilayami，我束縛)，阇耶羯啰摩(Jayakarama，勝利事業)
【English Translation】 English version Bhuta Graha (Bhuta Graha, ghost), Kumbhanda Graha (Kumbhanda Graha, pot-shaped ghost), Putana Graha (Putana Graha, foul hungry ghost), Kata Putana Graha (Kata Putana Graha, extremely foul hungry ghost), Skanda Graha (Skanda Graha, Skanda ghost), Apasmara Graha (Apasmara Graha, epilepsy ghost), Otanmada Graha (Otanmada Graha, mad ghost), Chaya Graha (Chaya Graha, shadow ghost), Hri Graha (Hri Graha, shame ghost), Jataharinam (Jataharinam, fetus-eating ghost), Garbha Harinam (Garbha Harinam, womb-eating ghost), Rudhiraharinam (Rudhiraharinam, blood-eating ghost), Mamsaharinam (Mamsaharinam, flesh-eating ghost), Medaharinam (Medaharinam, fat-eating ghost), Majja Harinam (Majja Harinam, marrow-eating ghost), Jataharini (Jataharini, fetus-eating female ghost), Vispita Harinam (Vispita Harinam, excrement-eating ghost), Vita Harinam (Vita Harinam, raw-eating ghost), Bhuta Harinam (Bhuta Harinam, ghost-eating ghost), Asuci Harini (Asuci Harini, impure-eating female ghost), Citta Harini (Citta Harini, heart-eating female ghost), Tesam Sarvesam (Tesam Sarvesam, all of these), Sarva Grahanam (Sarva Grahanam, all ghosts), Vidhya Chedayami (Vidhya Chedayami, I destroy wisdom), Kilayami (Kilayami, I bind), Paribrajaka Krittam (Paribrajaka Krittam, done by wanderers), Vidhya Chedayami (Vidhya Chedayami, I destroy wisdom), Kilayami (Kilayami, I bind), Dakini Krittam (Dakini Krittam, done by Dakini), Vidhya Chedayami (Vidhya Chedayami, I destroy wisdom), Kilayami (Kilayami, I bind), Mahapasupata (Mahapasupata, Great Lord), Raudra Krittam (Raudra Krittam, done by the fierce one), Vidhya Chedayami (Vidhya Chedayami, I destroy wisdom), Kilayami (Kilayami, I bind), Narayana Krittam (Narayana Krittam, done by Narayana), Vidhya Chedayami (Vidhya Chedayami, I destroy wisdom), Kilayami (Kilayami, I bind), Tattva Garudesi Krittam (Tattva Garudesi Krittam, done by the true Garuda), Vidhya Chedayami (Vidhya Chedayami, I destroy wisdom), Kilayami (Kilayami, I bind), Mahakala Matrgana Krittam (Mahakala Matrgana Krittam, done by the Great Black One, Mother host), Vidhya Chedayami (Vidhya Chedayami, I destroy wisdom), Kilayami (Kilayami, I bind), Kapalika Krittam (Kapalika Krittam, done by the skull-bearer), Vidhya Chedayami (Vidhya Chedayami, I destroy wisdom), Kilayami (Kilayami, I bind), Jayakarama (Jayakarama, victorious action)
度羯啰(四十六)薩婆啰他娑達那訖唎擔(四十七)毗陀夜阇嗔陀夜彌(四十八)雞啰夜彌(四十九)赭咄啰婆耆爾訖唎擔(五十)毗陀夜阇嗔陀夜彌(五十一)雞啰夜彌(五十二)毗唎羊訖唎知(五十三)難陀雞沙啰伽拏般帝(五十四)索醯夜訖唎擔(五十五)毗陀夜阇嗔陀夜彌(五十六)雞啰夜彌(五十七)那揭那舍啰婆拏訖唎擔(五十八)毗陀夜阇嗔陀夜彌(五十九)雞啰夜彌(六十)阿啰漢訖唎擔毗陀夜阇嗔陀夜彌(六十一)雞啰夜彌(六十二)毗多啰伽訖唎擔(六十三)毗陀夜阇嗔陀夜彌(六十四)雞啰夜彌跋阇啰波爾(六十五)具醯夜具醯夜(六十六)迦地般帝訖唎擔(六十七)毗陀夜阇嗔陀夜彌(六十八)雞啰夜彌(六十九)啰叉罔(七十)婆伽梵(七十一)印兔那麼么寫(二百七十二句至此稱名授持)婆伽梵(七十三)薩怛多般怛啰(七十四)南無粹都帝(七十五)阿悉多那啰剌迦(七十六)波啰婆悉普吒(七十七)毗迦薩怛多缽帝嗔(七十八)什佛啰什佛啰(七十九)陀啰陀啰(八十)頻陀啰頻陀啰嗔陀嗔陀(八十一)虎𤙖(八十二)虎𤙖(八十三)泮吒(八十四)泮吒泮吒泮吒泮吒(八十五)娑訶(八十六)醯醯泮(八十七)阿牟迦耶泮(八十八)阿波啰提訶多泮(八十九)波啰波啰陀泮(九十
【現代漢語翻譯】 現代漢語譯本 度羯啰(Dujieluo，咒語中的音節，無具體含義)(四十六)薩婆啰他娑達那訖唎擔(Saporuotasaduonaqilidan，咒語中的音節，無具體含義)(四十七)毗陀夜阇嗔陀夜彌(Pituoyezhachentuoyemi，破除明咒)(四十八)雞啰夜彌(Jiluoyemi，束縛、禁錮)(四十九)赭咄啰婆耆爾訖唎擔(Zheduoluopoqierqilidan，咒語中的音節，無具體含義)(五十)毗陀夜阇嗔陀夜彌(Pituoyezhachentuoyemi，破除明咒)(五十一)雞啰夜彌(Jiluoyemi，束縛、禁錮)(五十二)毗唎羊訖唎知(Piliyangqilizhi，咒語中的音節，無具體含義)(五十三)難陀雞沙啰伽拏般帝(Nantuojishaluojianabandi，歡喜的頭髮之主)(五十四)索醯夜訖唎擔(Suoxiyeqilidan，咒語中的音節，無具體含義)(五十五)毗陀夜阇嗔陀夜彌(Pituoyezhachentuoyemi，破除明咒)(五十六)雞啰夜彌(Jiluoyemi，束縛、禁錮)(五十七)那揭那舍啰婆拏訖唎擔(Najienashaluoponaqilidan，咒語中的音節，無具體含義)(五十八)毗陀夜阇嗔陀夜彌(Pituoyezhachentuoyemi，破除明咒)(五十九)雞啰夜彌(Jiluoyemi，束縛、禁錮)(六十)阿啰漢訖唎擔(Alehankilidan，阿羅漢所作)(六十一)毗陀夜阇嗔陀夜彌(Pituoyezhachentuoyemi，破除明咒)(六十二)雞啰夜彌(Jiluoyemi，束縛、禁錮)(六十三)毗多啰伽訖唎擔(Pituoluogeqilidan，離貪者所作)(六十四)毗陀夜阇嗔陀夜彌(Pituoyezhachentuoyemi，破除明咒)(六十五)雞啰夜彌跋阇啰波爾(Jiluoyemibazhaluoboer，束縛、禁錮，金剛杵)(六十六)具醯夜具醯夜(Juhiyajuhiya，秘密啊秘密)(六十七)迦地般帝訖唎擔(Jiadibandiqilidan，大地之主所作)(六十八)毗陀夜阇嗔陀夜彌(Pituoyezhachentuoyemi，破除明咒)(六十九)雞啰夜彌(Jiluoyemi，束縛、禁錮)(七十)啰叉罔(Luochawang，保護我)(七十一)婆伽梵(Pojiafan，世尊)(七十二句至此稱名授持)印兔那麼么寫(Yintunamuoxiexie，愿此如是成就)(七十三)婆伽梵(Pojiafan，世尊)(七十四)薩怛多般怛啰(Sadatuobantra，白傘蓋)(七十五)南無粹都帝(Namu Suidoudi，皈命於一切成就者)(七十六)阿悉多那啰剌迦(Axiduonalaluojia，無能勝光明)(七十七)波啰婆悉普吒(Poluoposiputa，光明照耀)(七十八)毗迦薩怛多缽帝嗔(Pijiasadatuobodichen，摧破一切障礙)(七十九)什佛啰什佛啰(Shifuluoshifuluo，吉祥啊吉祥)(八十)陀啰陀啰(Tuoluotuoluo，持有啊持有)(八十一)頻陀啰頻陀啰嗔陀嗔陀(Pintuluopintuluochentuochentuo，摧破啊摧破)(八十二)虎𤙖(吽吽)(八十三)虎𤙖(吽吽)(八十四)泮吒(Pancha，摧破)(八十五)泮吒泮吒泮吒泮吒(Pancha Pancha Pancha Pancha，摧破啊摧破)(八十六)娑訶(Suohe，成就)(八十七)醯醯泮(Xixipancha，歡喜摧破)(八十八)阿牟迦耶泮(Amujiayepancha，于不空者摧破)(八十九)阿波啰提訶多泮(Aboluotihuoduopancha，于無障礙者摧破)(九十)
【English Translation】 English version Dujieluo (Forty-six) (Dujieluo, syllables in the mantra, without specific meaning) Saporuotasaduonaqilidan (Forty-seven) (Saporuotasaduonaqilidan, syllables in the mantra, without specific meaning) Pituoyezhachentuoyemi (Forty-eight) (Pituoyezhachentuoyemi, destroying spells) Jiluoyemi (Forty-nine) (Jiluoyemi, binding, imprisoning) Zheduoluopoqierqilidan (Fifty) (Zheduoluopoqierqilidan, syllables in the mantra, without specific meaning) Pituoyezhachentuoyemi (Fifty-one) (Pituoyezhachentuoyemi, destroying spells) Jiluoyemi (Fifty-two) (Jiluoyemi, binding, imprisoning) Piliyangqilizhi (Fifty-three) (Piliyangqilizhi, syllables in the mantra, without specific meaning) Nantuojishaluojianabandi (Fifty-four) (Nantuojishaluojianabandi, Lord of joyful hair) Suoxiyeqilidan (Fifty-five) (Suoxiyeqilidan, syllables in the mantra, without specific meaning) Pituoyezhachentuoyemi (Fifty-six) (Pituoyezhachentuoyemi, destroying spells) Jiluoyemi (Fifty-seven) (Jiluoyemi, binding, imprisoning) Najienashaluoponaqilidan (Fifty-eight) (Najienashaluoponaqilidan, syllables in the mantra, without specific meaning) Pituoyezhachentuoyemi (Fifty-nine) (Pituoyezhachentuoyemi, destroying spells) Jiluoyemi (Sixty) (Jiluoyemi, binding, imprisoning) Alehankilidan (Sixty-one) (Alehankilidan, done by Arhat) Pituoyezhachentuoyemi (Sixty-two) (Pituoyezhachentuoyemi, destroying spells) Jiluoyemi (Sixty-three) (Jiluoyemi, binding, imprisoning) Pituoluogeqilidan (Sixty-four) (Pituoluogeqilidan, done by the one who is free from greed) Pituoyezhachentuoyemi (Sixty-five) (Pituoyezhachentuoyemi, destroying spells) Jiluoyemibazhaluoboer (Sixty-six) (Jiluoyemibazhaluoboer, binding, imprisoning, Vajra) Juhiyajuhiya (Sixty-seven) (Juhiyajuhiya, secret, secret) Jiadibandiqilidan (Sixty-eight) (Jiadibandiqilidan, done by the lord of the earth) Pituoyezhachentuoyemi (Sixty-nine) (Pituoyezhachentuoyemi, destroying spells) Jiluoyemi (Seventy) (Jiluoyemi, binding, imprisoning) Luochawang (Seventy-one) (Luochawang, protect me) Pojiafan (From the 272nd sentence onwards, names are invoked and held) (Pojiafan, World Honored One) Yintunamuoxiexie (Seventy-three) (Yintunamuoxiexie, may this be accomplished) Pojiafan (Seventy-four) (Pojiafan, World Honored One) Sadatuobantra (Seventy-five) (Sadatuobantra, White Umbrella) Namu Suidoudi (Seventy-six) (Namu Suidoudi, Homage to all who have attained accomplishment) Axiduonalaluojia (Seventy-seven) (Axiduonalaluojia, invincible light) Poluoposiputa (Seventy-eight) (Poluoposiputa, light shines) Pijiasadatuobodichen (Seventy-nine) (Pijiasadatuobodichen, destroying all obstacles) Shifuluoshifuluo (Eighty) (Shifuluoshifuluo, auspicious, auspicious) Tuoluotuoluo (Eighty-one) (Tuoluotuoluo, holding, holding) Pintuluopintuluochentuochentuo (Eighty-two) (Pintuluopintuluochentuochentuo, destroying, destroying) Hum Hum (Eighty-three) (Hum Hum) Hum Hum (Eighty-four) (Hum Hum) Pancha (Eighty-five) (Pancha, destroy) Pancha Pancha Pancha Pancha (Eighty-six) (Pancha Pancha Pancha Pancha, destroy, destroy) Suohe (Eighty-seven) (Suohe, accomplishment) Xixipancha (Eighty-eight) (Xixipancha, joyful destruction) Amujiayepancha (Eighty-nine) (Amujiayepancha, to the one who is not empty, destruction) Aboluotihuoduopancha (Ninety) (Aboluotihuoduopancha, to the one without obstacles, destruction)
)阿素啰毗陀啰波迦泮(九十一)薩婆提鞞弊泮(九十二)薩婆那伽弊泮(九十三)薩婆藥叉弊泮(九十四)薩婆乾闥婆弊泮(九十五)薩婆補丹那弊泮(九十六)迦吒補丹那弊泮(九十七)薩婆突狼枳帝弊泮(九十八)薩婆突澀比𠼐訖瑟帝弊泮(九十九)薩婆什婆唎弊泮(三百)薩婆阿播悉摩𠼝弊泮(三百一)薩婆舍啰婆拏弊泮(二)薩婆地帝雞弊泮(三)薩婆怛摩陀繼弊泮(四)薩婆毗陀耶啰誓遮𠼝弊泮(五)阇夜羯啰摩度羯啰(六)薩婆羅他娑陀雞弊泮(七)毗地夜遮唎弊泮(八)者都啰縛耆爾弊泮(九)跋阇啰俱摩唎(十)毗陀夜啰誓弊泮(十一)摩訶波啰丁羊叉耆唎弊泮(十二)跋阇啰商羯啰夜(十三)波啰丈耆啰阇耶泮(十四)摩訶迦啰夜(十五)摩訶末怛唎迦拏(十六)南無娑羯唎多夜泮(十七)毖瑟拏婢曳泮(十八)勃啰訶牟尼曳泮(十九)阿耆尼曳泮(二十)摩訶羯唎曳泮(二十一)羯啰檀遲曳泮(二十二)蔑怛唎曳泮(二十三)嘮怛唎曳泮(二十四)遮文茶曳泮(二十五)羯邏啰怛唎曳泮(二十六)迦般唎曳泮(二十七)阿地目質多迦尸摩舍那(二十八)婆私爾曳泮(二十九)演吉質(三十)薩埵婆寫(三十一)么么印兔那麼么寫(三百三十二句至此稱名受持)突瑟吒質多(三十三)阿末怛唎質
多(三十四)烏阇訶啰(三十五)伽婆訶啰(三十六)嚧地啰訶啰(三十七)婆娑訶啰(三十八)摩阇訶啰(三十九)阇多訶啰(四十)視毖多訶啰(四十一)跋略夜訶啰(四十二)乾陀訶啰(四十三)布史波訶啰(四十四)頗啰訶啰(四十五)婆寫訶啰(四十六)般波質多(四十七)突瑟吒質多(四十八)嘮陀啰質多(四十九)藥叉揭啰訶(五十)啰剎娑揭啰訶(五十一)閉㘑多揭啰訶(五十二)毗舍遮揭啰訶(五十三)部多揭啰訶(五十四)鳩槃茶揭啰訶(五十五)悉乾陀揭啰訶(五十六)烏怛摩陀揭啰訶(五十七)車夜揭啰訶(五十八)阿播薩摩啰揭啰訶(五十九)宅袪革茶耆尼揭啰訶(六十)唎佛帝揭啰訶(六十一)阇彌迦揭啰訶(六十二)舍俱尼揭啰訶(六十三)姥陀啰難地迦揭啰訶(六十四)阿藍婆揭啰訶(六十五)干度波尼揭啰訶(六十六)什伐啰堙迦醯迦(六十七)墜帝藥迦(六十八)怛隸帝藥迦(六十九)者突托迦(七十)昵提什伐啰毖釤摩什代啰(七十一)薄底迦(七十二)鼻底迦(七十三)室隸瑟蜜迦(七十四)娑爾般帝迦(七十五)薩婆什伐啰(七十六)室嚧吉帝(七十七)末陀鞞達嚧制劍(七十八)阿綺嚧鉗(七十九)目佉嚧鉗(八十)羯唎突嚧鉗(八十一)揭啰訶揭藍(八十二)羯拏輸
【現代漢語翻譯】 現代漢語譯本： 烏阇訶啰（三十四）（Ojahara，精氣掠奪者），伽婆訶啰（三十五）（Garbhahara，胎兒掠奪者），嚧地啰訶啰（三十六）（Rudhirahara，血液掠奪者），婆娑訶啰（三十七）（Vasahara，脂肪掠奪者），摩阇訶啰（三十八）（Majja Hara，骨髓掠奪者），阇多訶啰（三十九）（Jatahara，新生兒掠奪者），視毖多訶啰（四十）（Jivitahara，生命掠奪者），跋略夜訶啰（四十一）（Balya Hara，兒童掠奪者），乾陀訶啰（四十二）（Gandhahara，氣味掠奪者），布史波訶啰（四十三）（Pushpahara，花朵掠奪者），頗啰訶啰（四十四）（Phalahara，果實掠奪者），婆寫訶啰（四十五）（Basyahara，穀物掠奪者），般波質多（四十六）（Papa Citta，邪惡之心），突瑟吒質多（四十七）（Dustacitta，惡意之心），嘮陀啰質多（四十八）（Raudra Citta，暴怒之心），藥叉揭啰訶（四十九）（Yaksa Grah，夜叉鬼），啰剎娑揭啰訶（五十）（Rakshasa Grah，羅剎鬼），閉㘑多揭啰訶（五十一）（Preta Grah，餓鬼），毗舍遮揭啰訶（五十二）（Pisacha Grah，毗舍遮鬼），部多揭啰訶（五十三）（Bhuta Grah，部多鬼），鳩槃茶揭啰訶（五十四）（Kumbhanda Grah，鳩槃茶鬼），悉乾陀揭啰訶（五十五）（Skanda Grah，塞建陀鬼），烏怛摩陀揭啰訶（五十六）（Utmad Grah，瘋狂鬼），車夜揭啰訶（五十七）（Chaya Grah，魅影鬼），阿播薩摩啰揭啰訶（五十八）（Apasmara Grah，癲癇鬼），宅袪革茶耆尼揭啰訶（五十九）（Dakini Grah，荼吉尼鬼），唎佛帝揭啰訶（六十）（Revati Grah，雷瓦蒂鬼），阇彌迦揭啰訶（六十一）（Jamika Grah，阇彌迦鬼），舍俱尼揭啰訶（六十二）（Sakuni Grah，鳥鬼），姥陀啰難地迦揭啰訶（六十三）（Matrka Nandi Grah，母神難提鬼），阿藍婆揭啰訶（六十四）（Alamba Grah，阿藍婆鬼），干度波尼揭啰訶（六十五）（Kandhrapani Grah，干度波尼鬼），什伐啰堙迦醯迦（六十六）（Shivarainka Hikka，持續發熱），墜帝藥迦（六十七）（Dvitiyaka，隔日發作），怛隸帝藥迦（六十八）（Traitiyaka，每隔兩日發作），者突托迦（六十九）（Chaturthaka，每隔三日發作），昵提什伐啰毖釤摩什代啰（七十）（Nityajvaravishamajvara，常熱與間歇熱），薄底迦（七十一）（Vatika，風病），鼻底迦（七十二）（Pittika，膽病），室隸瑟蜜迦（七十三）（Shleshmika，痰病），娑爾般帝迦（七十四）（Samnipattika，綜合病），薩婆什伐啰（七十五）（Sarvajvara，一切熱病），室嚧吉帝（七十六）（Shirokti，頭痛），末陀鞞達嚧制劍（七十七）（Ardhavabhedakam，偏頭痛），阿綺嚧鉗（七十八）（Akshirogam，眼病），目佉嚧鉗（七十九）（Mukharogam，口病），羯唎突嚧鉗（八十）（Hridrogam，心臟病），揭啰訶揭藍（八十一）（Grahagranthi，鬼結），羯拏輸藍（八十二）（Karna Shulam，耳痛）。
【English Translation】 English version: Ojahara (34) (Ojahara, Seizer of Essence), Garbhahara (35) (Garbhahara, Seizer of the Embryo), Rudhirahara (36) (Rudhirahara, Seizer of Blood), Vasahara (37) (Vasahara, Seizer of Fat), Majjāhara (38) (Majja Hara, Seizer of Marrow), Jatahara (39) (Jatahara, Seizer of Newborns), Jivitahara (40) (Jivitahara, Seizer of Life), Balyahara (41) (Balya Hara, Seizer of Children), Gandhahara (42) (Gandhahara, Seizer of Scents), Pushpahara (43) (Pushpahara, Seizer of Flowers), Phalahara (44) (Phalahara, Seizer of Fruits), Basyahara (45) (Basyahara, Seizer of Crops), Papa Citta (46) (Papa Citta, Evil Mind), Dustacitta (47) (Dustacitta, Malicious Mind), Raudra Citta (48) (Raudra Citta, Furious Mind), Yaksa Grah (49) (Yaksa Grah, Yaksha spirit), Rakshasa Grah (50) (Rakshasa Grah, Rakshasa spirit), Preta Grah (51) (Preta Grah, Preta spirit), Pisacha Grah (52) (Pisacha Grah, Pisacha spirit), Bhuta Grah (53) (Bhuta Grah, Bhuta spirit), Kumbhanda Grah (54) (Kumbhanda Grah, Kumbhanda spirit), Skanda Grah (55) (Skanda Grah, Skanda spirit), Utmad Grah (56) (Utmad Grah, Madness spirit), Chaya Grah (57) (Chaya Grah, Shadow spirit), Apasmara Grah (58) (Apasmara Grah, Epilepsy spirit), Dakini Grah (59) (Dakini Grah, Dakini spirit), Revati Grah (60) (Revati Grah, Revati spirit), Jamika Grah (61) (Jamika Grah, Jamika spirit), Sakuni Grah (62) (Sakuni Grah, Bird spirit), Matrka Nandi Grah (63) (Matrka Nandi Grah, Matrka Nandi spirit), Alamba Grah (64) (Alamba Grah, Alamba spirit), Kandhrapani Grah (65) (Kandhrapani Grah, Kandhrapani spirit), Shivarainka Hikka (66) (Shivarainka Hikka, Continuous Fever), Dvitiyaka (67) (Dvitiyaka, Occurring every other day), Traitiyaka (68) (Traitiyaka, Occurring every two days), Chaturthaka (69) (Chaturthaka, Occurring every three days), Nityajvaravishamajvara (70) (Nityajvaravishamajvara, Constant fever and intermittent fever), Vatika (71) (Vatika, Vata disorder), Pittika (72) (Pittika, Pitta disorder), Shleshmika (73) (Shleshmika, Kapha disorder), Samnipattika (74) (Samnipattika, Combination disorder), Sarvajvara (75) (Sarvajvara, All fevers), Shirokti (76) (Shirokti, Headache), Ardhavabhedakam (77) (Ardhavabhedakam, Migraine), Akshirogam (78) (Akshirogam, Eye disease), Mukharogam (79) (Mukharogam, Mouth disease), Hridrogam (80) (Hridrogam, Heart disease), Grahagranthi (81) (Grahagranthi, Spirit knot), Karna Shulam (82) (Karna Shulam, Earache).
藍(八十三)憚多輸藍(八十四)迄唎夜輸藍(八十五)末么輸藍(八十六)跋唎室婆輸藍(八十七)毖栗瑟吒輸藍(八十八)烏陀啰輸藍(八十九)羯知輸藍(九十)跋悉帝輸藍(九十一)鄔嚧輸藍(九十二)常伽輸藍(九十三)喝悉多輸藍(九十四)跋陀輸藍(九十五)娑房盎伽般啰丈伽輸藍(九十六)部多毖跢茶(九十七)茶耆尼什婆啰(九十八)陀突嚧迦建咄嚧吉知婆路多毗(九十九)薩般嚧訶凌伽(四百)輸沙怛啰娑那羯啰(四百一)毗沙喻迦(二)阿耆尼烏陀迦(三)末啰鞞啰建哆啰(四)阿迦啰蜜唎咄怛斂部迦(五)地栗剌吒(六)毖唎瑟質迦(七)薩婆那俱啰(八)肆引伽弊揭啰唎藥叉怛啰芻(九)末啰視吠帝釤婆鞞釤(十)悉怛多缽怛啰(十一)摩訶跋阇嚧瑟尼釤(十二)摩訶般賴丈耆藍(十三)夜波突陀舍喻阇那(十四)辮怛隸拏(十五)毗陀耶槃曇迦嚧彌(十六)帝殊槃曇迦嚧彌(十七)般啰毗陀槃曇迦嚧彌(十八)哆侄他(十九)唵(二十)阿那隸(二十一)毗舍提(二十二)鞞啰跋阇羅陀唎(二十三)槃陀槃陀爾(二十四)跋阇啰謗尼泮(二十五)虎𤙖都嚧甕泮(二十六)莎婆訶(四百二十七句)
此咒四百二十七句。前諸句數。但是歸命諸佛菩薩眾賢聖等。及敘咒愿加被離諸惡鬼
【現代漢語翻譯】 現代漢語譯本： 藍(83)（lán）：輸藍(shū lán)（各種疾病或痛苦的總稱）。 憚多輸藍(84)（dàn duō shū lán）：牙痛。 迄唎夜輸藍(85)（qì lì yè shū lán）：心臟疼痛。 末么輸藍(86)（mò me shū lán）：身體內部的疼痛。 跋唎室婆輸藍(87)（bá lì shì pó shū lán）：肋骨疼痛。 毖栗瑟吒輸藍(88)（bì lì sè zhà shū lán）：背部疼痛。 烏陀啰輸藍(89)（wū tuó luó shū lán）：腹部疼痛。 羯知輸藍(90)（jié zhī shū lán）：頸部疼痛。 跋悉帝輸藍(91)（bá xī dì shū lán）：側腹疼痛。 鄔嚧輸藍(92)（wū lú shū lán）：膝蓋疼痛。 常伽輸藍(93)（cháng qié shū lán）：小腿疼痛。 喝悉多輸藍(94)（hē xī duō shū lán）：手部疼痛。 跋陀輸藍(95)（bá tuó shū lán）：腳部疼痛。 娑房盎伽般啰丈伽輸藍(96)（suō fáng àng qié bān là zhàng qié shū lán）：所有大小肢節疼痛。 部多毖跢茶(97)（bù duō bì tuó chá）：由鬼引起的疾病。 茶耆尼什婆啰(98)（chá qí ní shí pó luó）：茶耆尼（女鬼）造成的損害。 陀突嚧迦建咄嚧吉知婆路多毗(99)（tuó tū lú jiā jiàn dū lú jí zhī pó lù duō pí）：各種惡咒。 薩般嚧訶凌伽(400)（sà bān lú hē líng qié）：所有惡靈的侵擾。 輸沙怛啰娑那羯啰(401)（shū shā dá là suō nà jié là）：刀劍等武器的傷害。 毗沙喻迦(402)（pí shā yù jiā）：毒藥。 阿耆尼烏陀迦(403)（ā qí ní wū tuó jiā）：火和水的災害。 末啰鞞啰建哆啰(404)（mò là pí là jiàn duō là）：戰場上的恐懼。 阿迦啰蜜唎咄怛斂部迦(405)（ā jiā là mì lì dū dá liǎn bù jiā）：非時死亡。 地栗剌吒(406)（dì lì là zhà）：癲癇。 毖唎瑟質迦(407)（bì lì sè zhì jiā）：蝎子螫傷。 薩婆那俱啰(408)（sà pó nà jù là）：所有毒蛇。 肆引伽弊揭啰唎藥叉怛啰芻(409)（sì yǐn qié bì jiē là lì yào chā dá là chú）：獅子、老虎、熊、藥叉（一種惡鬼）的威脅。 末啰視吠帝釤婆鞞釤(410)（mò là shì fèi dì shān pó pí shān）：死亡的威脅。 悉怛多缽怛啰(411)（xī dá duō bō dá là）：白傘蓋（佛頂）。 摩訶跋阇嚧瑟尼釤(412)（mó hē bá shé lú sè ní shān）：大金剛佛頂。 摩訶般賴丈耆藍(413)（mó hē bān lài zhàng qí lán）：偉大的光輝。 夜波突陀舍喻阇那(414)（yè bō tū tuó shě yù shé nà）：十二由旬的範圍。 辮怛隸拏(415)（biàn dá lì ná）：用智慧。 毗陀耶槃曇迦嚧彌(416)（pí tuó yé pán tán jiā lú mí）：以明咒束縛。 帝殊槃曇迦嚧彌(417)（dì shū pán tán jiā lú mí）：以光芒束縛。 般啰毗陀槃曇迦嚧彌(418)（bān là pí tuó pán tán jiā lú mí）：以其他明咒束縛。 哆侄他(419)（duō zhí tuō）：即說咒曰： 唵(420)（ōng）：咒語的起始音。 阿那隸(421)（ā nà lì）：無垢。 毗舍提(422)（pí shě tí）：清凈。 鞞啰跋阇羅陀唎(423)（pí là bá shé luó tuó lī）：金剛持。 槃陀槃陀爾(424)（pán tuó pán tuó ěr）：束縛，束縛。 跋阇啰謗尼泮(425)（bá shé là bàng ní pàn）：金剛摧破。 虎𤙖都嚧甕泮(426)（hǔ xìn dū lú wèng pàn）：忿怒摧破。 莎婆訶(427句)（suō pó hē）：成就吉祥。
此咒四百二十七句。前諸句數。但是歸命諸佛菩薩眾賢聖等。及敘咒愿加被離諸惡鬼： 這個咒語有四百二十七句。前面的許多句子，都是歸命于諸佛菩薩和眾賢聖等，以及敘述咒語的願力，加持庇佑，使人遠離各種惡鬼。
【English Translation】 English version: Lan (83): Shulan (a general term for various diseases or sufferings). Danduo Shulan (84): Toothache. Qiliye Shulan (85): Heart pain. Momo Shulan (86): Pain inside the body. Balisipo Shulan (87): Rib pain. Bilisezhata Shulan (88): Back pain. Tuoluo Shulan (89): Abdominal pain. Jiezhi Shulan (90): Neck pain. Basidi Shulan (91): Flank pain. Wulu Shulan (92): Knee pain. Changqie Shulan (93): Calf pain. Hexiduo Shulan (94): Hand pain. Batuo Shulan (95): Foot pain. Suofang Angqie Banlazhangqie Shulan (96): Pain in all large and small limbs. Buduo Bitacha (97): Diseases caused by ghosts. Chaqinishipoluo (98): Damage caused by Dakini (female ghost). Tuotulujia Jianchulujizhi Poluoduo Pi (99): Various evil spells. Sabanluhe Lingqie (400): Infestation of all evil spirits. Shusha Dala Suona Jiela (401): Injuries from swords and other weapons. Pisha Yujia (402): Poison. Aqini Wutuoqie (403): Disasters of fire and water. Mola Piluo Jiantuola (404): Fear on the battlefield. Aqialuo Mili Du Dalian Buqie (405): Untimely death. Dili Lazha (406): Epilepsy. Bilisezhijia (407): Scorpion sting. Sapo Najula (408): All poisonous snakes. Siyinqie Biejiela Li Yaocha Dala Chu (409): Threats from lions, tigers, bears, Yaksha (a type of evil ghost). Mola Shi Feidi Shan Po Pi Shan (410): Threat of death. Xiduo Bodala (411): White Umbrella (Buddha's crown). Mohe Bajielu Seni Shan (412): Great Vajra Buddha's crown. Mohe Banlai Zhangqi Lan (413): Great radiance. Yebo Tituo She Yusha Na (414): A range of twelve yojanas. Biandali Na (415): With wisdom. Pituo Ye Pantan Jialu Mi (416): Bound by the mantra of knowledge. Dishu Pantan Jialu Mi (417): Bound by radiance. Banla Pituo Pantan Jialu Mi (418): Bound by other mantras of knowledge. Duozhi Tuo (419): That is, saying the mantra: Om (420): The starting sound of the mantra. Anali (421): Immaculate. Pisheti (422): Pure. Pila Bajieluo Tuoli (423): Vajra holder. Pantuan Pantuo Er (424): Bind, bind. Bajieluo Bangni Pan (425): Vajra shatters. Hu Xin Dulu Weng Pan (426): Wrathful shattering. Suopo He (427 sentences): Accomplishment and auspiciousness.
This mantra has four hundred and twenty-seven sentences. The preceding sentences are all dedicated to the Buddhas, Bodhisattvas, and all virtuous sages, and describe the power of the mantra, bestowing blessings and protection, keeping people away from all kinds of evil ghosts.
病等諸難。至四百十九。云跢侄他。此云即說咒曰。從四百二十唵字去。方是正咒。如前云六時行道誦咒每一時誦一百八遍。即正誦此心咒耳。如或通誦。更為盡善。然此即是秘密首楞嚴也。自古不翻。略有五意。一是諸佛密語。秘密之法。唯佛與佛自相解了。非是余聖所能通達。二是總持門。一一字句含多義故。如婆伽婆具六種義。三或是鬼神王名。呼之敕以守護修行人故。四是諸佛密印。如王印信所往無所不通。幽顯遵奉。佛佛相傳。不得移易故。五不思議力所加持故。但密誦即能滅大過。速登聖位。如王放洪恩大辟咸赦有功者超資受職。此亦如是。故自古來不令解釋。其本或有異同。皆是前後三藏中邊語異。翻譯小差。但依一本。誦持無得持擇◎二敘咒功能二。一明諸佛受持三。一持者成德三。一成佛降魔說法相。
阿難。是佛頂光聚悉怛多般怛羅秘密伽陀微妙章句。出生十方一切諸佛。十方如來。因此咒心。得成無上正遍知覺。十方如來。執此咒心。降伏諸魔制諸外道。十方如來。乘此咒心。坐寶蓮華應微塵國。十方如來。含此咒心。于微塵國轉大法輪 悉怛多般怛啰云白傘蓋。即指藏心。不與妄染相應。故云白。遍覆一切法。故云蓋。從此流演秘密神咒。故云咒心。又是一切咒中所總要故。無有一佛
【現代漢語翻譯】 現代漢語譯本： 疾病等等諸多的災難。到四百一十九字，說『跢侄他』（Tad-yatha，即說咒曰）。從四百二十的『唵』（Om）字開始，才是真正的咒語。如前面所說，六時行道誦咒，每一時誦一百零八遍，就是誦這個心咒。如果能夠全部背誦，就更加完美。然而，這實際上就是秘密的《首楞嚴經》。自古以來沒有翻譯，略有五個原因：一是諸佛的秘密語言，秘密的法，只有佛與佛之間才能互相理解，不是其他聖人所能通達的。二是總持門，每一個字句都包含多種意義。例如，婆伽婆（Bhagavan）具有六種含義。三或許是鬼神王的名字，呼喚他們來敕令守護修行人。四是諸佛的秘密印記，如同國王的印信，所到之處無所不通，幽冥顯現都遵從奉行，佛佛相傳，不得更改。五是不思議的力量所加持。只要秘密誦持，就能消滅大罪過，迅速登上聖位，如同國王頒佈洪恩，大赦天下，有功者可以越級陞遷。此咒也是如此。所以自古以來不讓人解釋。其版本或許有異同，都是前後三藏（Tripiṭaka）中邊地語言不同，翻譯稍有差異。只要依據一個版本誦持，不要挑揀選擇。◎二敘述咒語的功能，分為二部分。一，闡明諸佛受持，分為三部分。一，持咒者成就功德，分為三部分。一，成就佛果，降伏魔障，說法之相。 阿難（Ānanda）。這佛頂光聚悉怛多般怛啰（Śitātapatrā，白傘蓋）秘密伽陀（gāthā，頌）微妙章句，出生十方一切諸佛。十方如來，因為這個咒心，得以成就無上正等正覺。十方如來，執持這個咒心，降伏各種魔障，制服各種外道。十方如來，乘著這個咒心，安坐于寶蓮華之上，應化于微塵數目的國土。十方如來，含藏這個咒心，于微塵數目的國土中，轉大法輪。悉怛多般怛啰（Śitātapatrā）意為白傘蓋，是指藏於內心的本性，不與虛妄染污相應，所以稱為『白』。普遍覆蓋一切法，所以稱為『傘蓋』。從此流演出秘密的神咒，所以稱為『咒心』。又是一切咒語中最總要的，沒有一尊佛……
【English Translation】 English version: Illnesses and other difficulties. Up to the four hundred and nineteenth syllable, it says 'Tad-yatha' (meaning: thus it is said, the mantra says). From the four hundred and twentieth syllable 'Om', that is the true mantra. As mentioned before, reciting the mantra during the six periods of practice, one hundred and eight times each period, is reciting this heart mantra. If one can recite it entirely, it is even more perfect. However, this is actually the secret Śūraṅgama. It has not been translated since ancient times, for roughly five reasons: First, it is the secret language of all Buddhas, a secret Dharma, only Buddhas can understand each other, not something that other sages can comprehend. Second, it is the Dhāraṇī gate, each word and phrase contains multiple meanings. For example, Bhagavān has six meanings. Third, it might be the name of a ghost or spirit king, calling upon them to command them to protect practitioners. Fourth, it is the secret seal of all Buddhas, like the king's seal, it goes everywhere without obstruction, both the visible and invisible realms respect and follow it, passed down from Buddha to Buddha, and cannot be changed. Fifth, it is blessed by inconceivable power. Just by secretly reciting it, one can eliminate great transgressions and quickly ascend to the holy position, just like a king issuing a great grace, pardoning the world, and those with merit can be promoted beyond their rank. This mantra is also like that. Therefore, it has not been explained since ancient times. Its versions may have differences, all due to the different languages of the border regions in the earlier and later Tripiṭaka, and slight differences in translation. Just rely on one version and recite it, do not pick and choose. ◎2. Describing the function of the mantra, divided into two parts. 1. Explaining that all Buddhas uphold it, divided into three parts. 1. Those who uphold the mantra achieve merit, divided into three parts. 1. Achieving Buddhahood, subduing demons, and the appearance of teaching the Dharma. Ānanda. This secret gāthā (verse) and subtle phrases of the Śitātapatrā (white umbrella) light emanating from the Buddha's crown, gives birth to all Buddhas of the ten directions. The Tathāgatas of the ten directions, because of this mantra-heart, are able to achieve Anuttarā-samyak-saṃbodhi (unsurpassed, complete, perfect enlightenment). The Tathāgatas of the ten directions, holding this mantra-heart, subdue all demons and control all heretics. The Tathāgatas of the ten directions, riding on this mantra-heart, sit upon precious lotus flowers, responding to the lands as numerous as dust motes. The Tathāgatas of the ten directions, containing this mantra-heart, turn the great Dharma wheel in lands as numerous as dust motes. Śitātapatrā means white umbrella, referring to the nature hidden within the heart, not corresponding to false defilements, therefore it is called 'white'. Universally covering all Dharmas, therefore it is called 'umbrella'. From this flows the secret divine mantra, therefore it is called 'mantra-heart'. It is also the most essential of all mantras, there is not a single Buddha...
不因此咒而成正覺制諸魔外應諸國土轉大法輪也 二授記拔苦事師相。
十方如來。持此咒心。能於十方摩頂授記。自果未成。亦於十方蒙佛授記。十方如來。依此咒心。能於十方拔濟群苦。所謂地獄餓鬼畜生。盲聾瘖啞。怨憎會苦。愛別離苦。求不得苦。五陰熾盛。大小諸橫。同時解脫。賊難兵難王難獄難。風火水難。飢渴貧窮。應念消散。十方如來。隨此咒心。能於十方事善知識。四威儀中供養如意。恒沙如來會中推為大法王子 授記則與樂。除難則拔苦。承事供養為法王子。即紹繼法王令佛種不斷也。皆以咒心故得然矣 三攝親示滅付法相。
十方如來。行此咒心。能於十方攝受親因。令諸小乘聞秘密藏不生驚怖。十方如來。誦此咒心。成無上覺。坐菩提樹。入大涅槃。十方如來。傳此咒心。于滅度后。付佛法事究竟住持。嚴凈戒律悉得清凈 四飯諸子及余眷屬。皆得出家。證小聞大不驚不怖。由攝受力。成佛示滅。付囑未來。使吾道不墜地者。無非咒功矣 二指廣功能。
若我說是佛頂光聚般怛啰咒。從旦至暮。音聲相聯。字句中間亦不重疊。經恒沙劫。終不能盡 秘密無窮。功能不盡。以日繼時。用劫壽說。不可得矣 三不持過失。
亦說此咒名如來頂。汝等有學未盡輪迴。發心
【現代漢語翻譯】 現代漢語譯本：如果因為這個咒語而不能成就正覺，不能制伏各種魔和外道，不能在各個國土弘揚佛法，那我就不算成就了正覺。二是關於授記、拔除痛苦和親近善知識的功德。
十方如來，持誦這個咒心，能夠在十方世界為眾生摩頂授記。即使自己尚未成佛，也能在十方世界蒙受諸佛的授記。十方如來，依靠這個咒心，能夠在十方世界救拔眾生的各種痛苦，包括地獄、餓鬼、畜生道的痛苦，以及盲、聾、啞的殘疾，怨憎相會的痛苦，愛別離的痛苦，求之不得的痛苦，五陰熾盛的痛苦，大大小小的各種橫禍，都能同時得到解脫。賊難、兵難、王難、牢獄之難，風災、火災、水災，飢餓、乾渴、貧窮，都能應念消散。十方如來，隨順這個咒心，能夠在十方世界親近善知識，在行住坐臥四威儀中，都能如意供養。在恒河沙數般的如來法會中，被推舉為大法王子。授記是給予快樂，解除災難是拔除痛苦，承事供養成為法王子，就是紹繼法王之位，使佛的種子不斷絕。這些都是因為咒心的力量才能實現的。三是關於攝受親眷、示現涅槃和付囑佛法的功德。
十方如來，修行這個咒心，能夠在十方世界攝受親近的因緣，使那些修習小乘的人，聽聞秘密藏時，不會感到驚慌恐懼。十方如來，誦持這個咒心，成就無上正覺，坐在菩提樹下，進入大涅槃。十方如來，傳授這個咒心，在滅度之後，將弘揚佛法的重任，究竟地住持下去，使戒律嚴謹清凈。四是供養諸佛和其餘眷屬，都能出家修行，證得小乘后聽聞大乘，不會感到驚慌恐懼。這是由於咒語的攝受力。成就佛道，示現涅槃，付囑給未來，使我的佛法不會衰落。這些無一不是咒語的功德啊。二是指出咒語的廣大功能。
如果我說這個佛頂光聚般怛啰（Buddha's crown of light, the Pantra）咒，從早到晚，聲音相連不斷，字句中間也不重複，即使經過恒河沙數般的劫，也終究不能說完。秘密無窮，功能無盡，用一天接一天的時間，用無量劫的壽命來說，也是不可能說完的。三是不持誦咒語的過失。
也說這個咒語名為如來頂（Tathagata's crown）。你們這些還在學習，尚未脫離輪迴，發心
【English Translation】 English version: If by this mantra I cannot attain perfect enlightenment, cannot subdue all kinds of demons and heretics, and cannot turn the Dharma wheel in all lands, then I am not truly enlightened. Secondly, regarding the merits of bestowing predictions, relieving suffering, and associating with good teachers.
The Tathagatas of the ten directions, by holding this mantra-heart, can bestow predictions upon beings in the ten directions by patting their heads. Even if one has not yet become a Buddha, one can receive predictions from the Buddhas in the ten directions. The Tathagatas of the ten directions, relying on this mantra-heart, can relieve the suffering of all beings in the ten directions, including the suffering of hells, hungry ghosts, and animals, as well as the suffering of the blind, deaf, and mute, the suffering of meeting with those one hates, the suffering of separation from loved ones, the suffering of not getting what one wants, the suffering of the five aggregates blazing, and all kinds of major and minor misfortunes, all of which can be liberated simultaneously. Difficulties from thieves, wars, kings, and prisons, disasters from wind, fire, and water, hunger, thirst, and poverty, can all be dispelled instantly. The Tathagatas of the ten directions, following this mantra-heart, can associate with good teachers in the ten directions, and can make offerings as desired in all four postures of walking, standing, sitting, and lying down. In the assemblies of countless Tathagatas, they are regarded as Dharma princes. Bestowing predictions is giving happiness, relieving disasters is removing suffering, and serving and making offerings to become a Dharma prince is to inherit the position of the Dharma king, so that the Buddha's seed will not be cut off. All of these are achieved through the power of the mantra-heart. Thirdly, regarding the merits of gathering relatives, manifesting Nirvana, and entrusting the Dharma.
The Tathagatas of the ten directions, by practicing this mantra-heart, can gather close karmic connections in the ten directions, so that those who practice the Small Vehicle will not be frightened when they hear the secret treasury. The Tathagatas of the ten directions, by reciting this mantra-heart, attain unsurpassed enlightenment, sit under the Bodhi tree, and enter Great Nirvana. The Tathagatas of the ten directions, by transmitting this mantra-heart, after their extinction, entrust the affairs of propagating the Dharma to be upheld completely, so that the precepts are strictly observed and purified. Fourthly, offering food to all Buddhas and other relatives, all can renounce the household life and cultivate, and after attaining the Small Vehicle, hearing the Great Vehicle, they will not be frightened. This is due to the power of the mantra's gathering. Attaining Buddhahood, manifesting Nirvana, and entrusting it to the future, so that my Dharma will not decline. All of these are the merits of the mantra. Secondly, pointing out the vast functions of the mantra.
If I were to speak of this Buddha's crown of light, the Pantra (般怛啰) mantra, from dawn to dusk, with the sound continuously connected, and without repeating any words or phrases, even after countless kalpas, I would still not be able to finish speaking. The secrets are infinite, and the functions are inexhaustible. Using day after day, using the lifespan of countless kalpas to speak, it is impossible to finish. Thirdly, the faults of not holding the mantra.
It is also said that this mantra is called the Tathagata's crown (如來頂). You who are still learning and have not yet escaped from reincarnation, having made the vow
至誠。取阿羅漢。不持此咒。而坐道場。令其身心遠諸魔事。無有是處 此咒總攝諸佛秘藏。具足萬行。是故學者不持此咒而得成道。不可得也 二勸眾生受持三。一總勸受持。
阿難。若諸世界。隨所國土所有眾生。隨國所生樺皮貝葉紙素白㲲。書寫此咒。貯于香囊。是人心昏。未能誦憶。或帶身上。或書宅中。當知是人盡其生年。一切諸毒所不能害 既無誦性。但寫帶持。一生諸毒終不能害 二別明功力二。一標。
阿難。我今為汝更說此咒救護世間得大無畏成就眾生出世間智 二釋十一。一能除諸難。
若我滅后末世眾生。有能自誦若教他誦。當知如是誦持眾生。火不能燒。水不能溺。大毒小毒所不能害。如是乃至龍天鬼神精祇魔魅所有惡咒皆不能著。心得正受。一切咒詛厭蠱毒藥金毒銀毒草木蟲蛇萬物毒氣。入此人口成甘露味。一切惡星並諸鬼神磣心毒人。于如是人不能起惡。毗那夜迦諸惡鬼王並其眷屬。皆領深恩常加守護 諸毒惡鬼世間難事不能侵陵。令得正受者。以威被神靈。慈心攝護。令其獲益。故領深恩常加守護 二能生諸智。
阿難當知。是咒常有八萬四千那由他恒河沙俱胝金剛藏王菩薩種族。一一皆有諸金剛眾而為眷屬。晝夜隨侍。設有眾生。于散亂心。非三摩地。心
【現代漢語翻譯】 現代漢語譯本： 至誠地想證得阿羅漢果位，卻不持誦此《楞嚴咒》，就想在道場中安坐，令自身和心遠離各種魔事的干擾，這是不可能的。 此《楞嚴咒》總攝了諸佛的秘密藏，具足了萬種修行。因此，學佛之人不持誦此咒而想成就道業，也是不可能的。 下面第二點是勸導眾生受持《楞嚴咒》，分為三部分。第一部分是總勸受持。 阿難，如果各個世界，在任何國土，所有的眾生，用他們國家所產的樺樹皮、貝多羅樹葉、紙張、絹帛等材料，書寫此《楞嚴咒》，然後裝在香囊里。如果這個人記憶力不好，不能背誦，可以佩戴在身上，或者放在家中。應當知道，這個人一生之中，一切的毒害都不能傷害他。既然沒有誦讀的根性，只是書寫佩戴，一生之中各種毒害終究不能加害。 第二部分是分別說明《楞嚴咒》的功德威力，分為兩點。第一點是總標。 阿難，我現在為你進一步宣說此《楞嚴咒》救護世間，使眾生得到大無畏的力量，成就眾生出世間的智慧。 第二點是詳細解釋，分為十一個方面。第一方面是能消除各種災難。 如果我滅度之後，末法時代的眾生，有能自己誦讀，或者教他人誦讀的，應當知道，像這樣誦持《楞嚴咒》的眾生，火不能焚燒，水不能淹沒，大的毒、小的毒都不能傷害。像這樣乃至龍、天、鬼、神、精怪、魔魅等所有惡毒的咒語都不能加害。能使誦咒者心得正定。一切咒詛、厭魅、蠱毒、金毒、銀毒、草木蟲蛇等萬物的毒氣，進入此人口中都會變成甘露美味。一切惡星和各種懷有惡意的鬼神，以及心懷惡毒的人，對於這樣的人都不能生起惡意。毗那夜迦（障礙神）等各種惡鬼王以及他們的眷屬，都會領受佛的深恩，常常加以守護。各種毒害、惡鬼以及世間的艱難困苦都不能侵擾，能使誦咒者心得正定，是因為《楞嚴咒》的威德能震懾神靈，用慈悲心攝受和保護誦咒者，使他們獲得利益，所以這些鬼神都會領受佛的深恩，常常加以守護。 第二方面是能生出各種智慧。 阿難，應當知道，此《楞嚴咒》常有八萬四千那由他（極大的數量單位）恒河沙俱胝（數量單位）金剛藏王菩薩的種族。每一位金剛藏王菩薩都各有金剛眷屬，日夜隨侍守護。假如有眾生，在散亂心中，不是在三摩地（禪定）中，心裡
【English Translation】 English version: If one sincerely wishes to attain the fruit of Arhat, but does not uphold this Shurangama Mantra, and attempts to sit in a Dharma assembly, seeking to keep his body and mind far from all demonic affairs, there is no such possibility. This Shurangama Mantra encompasses all the secret treasures of all Buddhas and is complete with myriad practices. Therefore, it is impossible for a student to attain enlightenment without upholding this mantra. The second point is to encourage sentient beings to uphold the Shurangama Mantra, divided into three parts. The first part is a general encouragement to uphold it. Ananda, if in any world, in any country, all sentient beings use birch bark, palm leaves, paper, white silk, or other materials produced in their country to write this mantra, and then store it in a fragrant pouch. If this person's memory is poor and he cannot recite it, he can wear it on his body or place it in his home. It should be known that throughout this person's life, all poisons will be unable to harm him. Since he does not have the root of recitation, but only writes and wears it, various poisons will ultimately not be able to harm him throughout his life. The second part is to separately explain the merits and power of the Shurangama Mantra, divided into two points. The first point is a general statement. Ananda, I will now further explain this Shurangama Mantra to protect the world, enabling sentient beings to obtain great fearlessness and achieve the wisdom to transcend the world. The second point is a detailed explanation, divided into eleven aspects. The first aspect is that it can eliminate various disasters. If, after my extinction, sentient beings in the Dharma-ending age are able to recite it themselves or teach others to recite it, it should be known that such sentient beings who recite and uphold this mantra will not be burned by fire, drowned by water, or harmed by large or small poisons. Like this, even dragons, gods, ghosts, spirits, goblins, demons, and all evil spells will not be able to harm them. It can enable the mantra reciter to obtain right samadhi (right concentration). All curses, enchantments, gu poisons, gold poisons, silver poisons, and the poisonous energy of all things such as herbs, trees, insects, and snakes, will turn into the taste of sweet dew when they enter this person's mouth. All evil stars and various malicious ghosts and spirits, as well as people with evil intentions, will not be able to generate malice towards such a person. Vinayakas (obstructing deities) and various evil ghost kings, along with their retinues, will all receive the Buddha's deep grace and constantly add protection. Various poisons, evil ghosts, and worldly difficulties will not be able to invade, enabling the mantra reciter to obtain right samadhi, because the power of the Shurangama Mantra can deter spirits, and use compassion to embrace and protect the mantra reciter, enabling them to obtain benefits, so these ghosts and spirits will all receive the Buddha's deep grace and constantly add protection. The second aspect is that it can generate various wisdoms. Ananda, it should be known that this Shurangama Mantra constantly has eighty-four thousand nayutas (extremely large units) of Ganges river sands of kotis (units of quantity) of Vajra Treasury King Bodhisattva lineages. Each Vajra Treasury King Bodhisattva has Vajra retinues, attending and protecting day and night. If there are sentient beings, in a scattered mind, not in samadhi (meditative concentration), in their hearts
憶口持。是金剛王。常隨從彼諸善男子。何況決定菩提心者。此諸金剛菩薩藏王。精心陰速。發彼神識。是人應時。心能記憶八萬四千恒河沙劫。周遍了知。得無疑惑 散心持誦尚蒙擁護。況決定心求菩提者而不加護哉。既以菩薩精心冥熏神識。速得開發。自然記憶河沙劫事。無不了知。陰冥也。又速召也。冥然感召令開發也 三不墮惡處。
從第一劫乃至後身。生生不生藥叉羅剎及富單那迦吒富單那鳩槃茶毗舍遮等並諸餓鬼有形無形有想無想如是惡處。是善男子。若讀若誦若書若寫若帶若藏。諸色供養。劫劫不生貧窮下賤不可樂處 第一劫者發心修行之初時也。洎乎菩薩最後身時。故名後身。于其中間不落雜類。或生人中亦非貧賤。以持尊勝法故身尊勝也 四諸功德聚。
此諸眾生。縱其自身不作福業。十方如來所有功德悉與此人。由是得於恒河沙阿僧祇不可說不可說劫常與諸佛同生一處。無量功德。如惡叉聚。同處熏修永無分散 雖不作福。受持力故佛與之福。既與同生。仍稟教行。則何福而不集乎 五眾行成就。
是故能令破戒之人戒根清凈。未得戒者令其得戒。未精進者令得精進。無智慧者令得智慧。不清凈者速得清凈。不持齋戒自成齋戒 菩薩行門。隨行則具。今不行而備。蓋神咒之力
【現代漢語翻譯】 現代漢語譯本 憶口持（憶持不忘）。是金剛王（護法金剛）。常隨從那些善男子。何況是那些發了堅定菩提心的人呢？這些金剛菩薩藏王，以其精妙的心力迅速地啓發他們的神識，使這個人立刻就能記憶八萬四千恒河沙劫的事情，周遍了知，沒有疑惑。即使是散亂心念誦尚且蒙受擁護，更何況是那些以堅定的心求菩提的人而不加以護佑呢？既然以菩薩精妙的心力暗中熏習神識，就能迅速得到開發，自然能記憶如恒河沙數劫的事情，沒有不能了知的。『陰』是暗中，『速』是迅速召感，暗中感召使其開發。三、不墮落惡道。 從最初發心修行的一劫，乃至菩薩的最後身，生生世世不生於藥叉（夜叉，一種鬼神）、羅剎（惡鬼）、富單那（臭餓鬼）、迦吒富單那（極臭餓鬼）、鳩槃茶（甕形鬼）、毗舍遮（食血鬼）等，以及各種餓鬼，無論是有形無形、有想無想的這些惡處。這個善男子，如果讀誦、書寫、抄寫、佩戴、或珍藏此經，並以各種顏色供養，那麼生生世世都不會生於貧窮下賤、令人不悅的地方。『第一劫』指的是發心修行的最初之時，直到菩薩的最後身。在這中間，不會墮入雜類，即使生於人中，也不是貧賤之人。因為受持尊勝法，所以自身也變得尊勝。四、各種功德聚集。 這些眾生，縱然自身不修福業，十方如來所有的功德都會給予這個人。因此，能夠在恒河沙阿僧祇不可說不可說劫的時間裡，常常與諸佛同生一處，無量功德，如同惡叉果（印度一種果實）聚集在一起，一同熏修，永遠不會分散。即使自身不修福，因為受持此經的力量，佛也會給予他福報。既然能與佛同生，仍然稟受教誨和修行，那麼還有什麼福德不能聚集呢？五、各種修行成就。 因此，能夠使破戒之人戒根清凈，未得戒者令其得戒，未精進者令得精進，無智慧者令得智慧，不清凈者迅速得到清凈，不持齋戒者自然成就齋戒。菩薩的修行法門，隨著修行自然具備。現在不行持而能具備，這大概是神咒的力量。
【English Translation】 English version 『Yi Kou Chi』 (憶口持, Retention in memory). Is the Vajra King (金剛王, Dharma-protecting Vajra). He constantly follows those virtuous men. How much more so those who have resolved on Bodhi mind? These Vajra Bodhisattva Treasure Kings (金剛菩薩藏王), with their refined mental power, swiftly awaken their consciousness, enabling these individuals to immediately remember events of eighty-four thousand Ganges sands kalpas (恒河沙劫), to know them thoroughly, and to be without doubt. Even those who recite with a scattered mind are still protected, how much more so those who seek Bodhi with a resolute mind, will they not be protected? Since the subtle mind of the Bodhisattva secretly熏習 (xunxi, influence by constant exposure) their consciousness, it is quickly developed, and naturally they can remember events of Ganges sands kalpas without anything they do not know. 『Yin』 (陰) means secretly, 『Su』 (速) means quickly summoning, secretly summoning to awaken them. Three, not falling into evil realms. From the first kalpa (劫) of initiating practice until the last body of the Bodhisattva, in every life, they will not be born as Yakshas (藥叉, a type of ghost), Rakshasas (羅剎, a type of demon), Putanas (富單那, a foul-smelling hungry ghost), Kataputanas (迦吒富單那, an extremely foul-smelling hungry ghost), Kumbhandas (鳩槃茶, a pot-shaped ghost), Pisacas (毗舍遮, a blood-eating ghost), and other hungry ghosts, whether with form or without form, with thought or without thought, such evil places. If this virtuous man reads, recites, writes, copies, wears, or treasures this sutra, and makes offerings of various colors, then in every kalpa, they will not be born in places of poverty and meanness, or unpleasant places. 『The first kalpa』 refers to the beginning of initiating practice, until the last body of the Bodhisattva. In between, they will not fall into mixed categories, and even if born among humans, they will not be poor and lowly. Because they uphold the Supreme Victorious Dharma, their bodies become supreme. These beings, even if they do not cultivate meritorious deeds themselves, all the merits of the Ten Directions Tathagatas (十方如來) will be given to this person. Therefore, they can constantly be born in the same place as the Buddhas for as many kalpas as there are Ganges sands Asamkhyas (恒河沙阿僧祇) incalculable and unspeakable, and countless merits, like Akasha fruits (惡叉果, a type of Indian fruit) gathered together, cultivating together, never to be separated. Even if they do not cultivate merit themselves, because of the power of upholding this sutra, the Buddha will give them blessings. Since they can be born with the Buddha, and still receive teachings and practice, then what merit cannot be gathered? Therefore, it can enable those who have broken precepts to purify the roots of their precepts, enable those who have not obtained precepts to obtain them, enable those who are not diligent to become diligent, enable those who have no wisdom to gain wisdom, enable those who are not pure to quickly become pure, and enable those who do not observe fasts and precepts to naturally accomplish fasts and precepts. The Bodhisattva's practices, naturally possess as they practice. Now, without practicing, they can possess, this is probably the power of the divine mantra.
。具足萬行。斯言不誣矣 六輕重罪滅。
阿難。是善男子。持此咒時。設犯禁戒于未受時。持咒之後。眾破戒罪。無問輕重一時銷滅。縱經飲酒食啖五辛種種不凈。一切諸佛菩薩金剛天仙鬼神不將為過。設著不凈破弊衣服。一行一住悉同清凈。縱不作壇不入道場亦不行道。誦持此咒。還同入壇行道功德。無有異也。若造五逆無間重罪及諸比丘比丘尼四棄八棄。誦此咒已。如是重業。猶如猛風吹散沙聚。悉皆滅除。更無毫髮 未受時者未受咒時也。余如文 七宿業銷除。
阿難。若有眾生。從無量無數劫來。所有一切輕重罪障。從前世來。未及懺悔。若能讀誦書寫此咒身上蒂持。若安住處莊宅園館。如是積業猶湯消雪。不久皆得悟無生忍 生死既多。造業何算。未經懺悔。積至於今。皆為見道之重障矣。不思議力如湯之熾。虛妄業雪向則消殞也 八所求隨愿。
複次阿難。若有女人未生男女欲求孕者。若能至心憶念斯咒。或能身上帶此悉怛多般怛羅者。便生福德智慧男女。求長命者即得長命。欲求果報速圓滿者速得圓滿。身命色力亦復如是。命終之後。隨愿往生十方國土。必定不生邊地下賤。何況雜形 命終尚能隨愿往生諸佛凈土。況世間所求而不獲耶 九安其家國。
阿難。若諸國土州縣
【現代漢語翻譯】 現代漢語譯本：具足萬行，此言不虛啊！六、輕重罪業消滅。
阿難，如果善男子持誦此咒，即使在未受戒之前犯了禁戒，持咒之後，所有破戒的罪過，無論輕重，都會一時消滅。縱然飲酒、食用五辛等種種不凈之物，一切諸佛、菩薩、金剛、天仙、鬼神都不會怪罪。即使穿著不乾淨或破舊的衣服，一舉一動都如同清凈一般。縱然不設壇場，不進入道場，也不修行，誦持此咒，也如同進入壇場修行一樣，功德沒有差別。如果造了五逆罪、無間地獄的重罪，以及比丘、比丘尼的四棄、八棄罪，誦持此咒后，這些重罪就像猛風吹散沙堆一樣，全部消滅，不留一絲痕跡。（未受時者，指未受咒時。其餘意思如經文所示）七、宿業消除。
阿難，如果有眾生，從無量無數劫以來，所有一切輕重罪障，從前世而來，沒有來得及懺悔，如果能讀誦、書寫此咒，佩戴在身上，或者安放在住所、莊園、館舍，這些積累的罪業就像用沸水消融積雪一樣，不久都能證悟無生法忍。（生死輪迴既然如此之多，造下的罪業又怎麼能計算得清呢？未經懺悔，積累至今，都成為見道的重大障礙。不可思議的力量就像沸水一樣熾熱，虛妄的罪業就像雪一樣，遇到就會消融）八、所求如願。
阿難，如果女人沒有生育子女，想要懷孕，如果能至誠憶念此咒，或者身上佩戴此悉怛多般怛羅（Siddhartha Patra，白傘蓋），便會生育有福德、有智慧的男孩或女孩。想要長壽的，就能得到長壽。想要果報迅速圓滿的，就能迅速圓滿。身形、壽命、氣力也是如此。命終之後，隨愿往生十方國土，必定不會生在邊地（指沒有佛法傳播的邊遠地區），更何況是其他惡道。
命終尚且能夠隨愿往生諸佛凈土，何況世間所求而不能得到呢？九、安其家國。
阿難，如果各個國土、州縣……
【English Translation】 English version: Possessing all virtues, this statement is not false! Six, the heavy and light offenses are extinguished.
Ananda, if a virtuous man holds this mantra, even if he has violated precepts before receiving them, after holding the mantra, all offenses of breaking precepts, whether light or heavy, will be extinguished at once. Even if he drinks alcohol, eats the five pungent spices, or consumes various impure things, all Buddhas, Bodhisattvas, Vajras, celestial beings, ghosts, and spirits will not consider it a fault. Even if he wears unclean or tattered clothes, every action and dwelling will be as pure as if he were clean. Even if he does not set up an altar, does not enter a temple, and does not practice the Way, reciting and holding this mantra is the same as entering the altar and practicing the Way, and the merits are no different. If he has committed the five rebellious acts, the heavy offenses of Avici Hell, or the four parajikas and eight parajikas of Bhikshus and Bhikshunis, after reciting this mantra, such heavy karma will be like a sand pile blown away by a strong wind, completely eliminated, without leaving a trace. ( 'Before receiving' means before receiving the mantra. The rest of the meaning is as shown in the scripture.) Seven, past karma is eliminated.
Ananda, if there are sentient beings who, from countless kalpas, have all kinds of light and heavy offenses and obstacles, from previous lives, and have not had time to repent, if they can read, recite, and write this mantra, wear it on their body, or place it in their residence, manor, or pavilion, such accumulated karma will be like snow melted by hot water, and soon they will all attain the realization of the Unborn Dharma-kshanti (Wu Sheng Fa Ren, patience with non-origination). (Since there are so many cycles of birth and death, how can the karma created be calculated? Without repentance, accumulated until now, they have become major obstacles to seeing the Way. The inconceivable power is as hot as boiling water, and false karma is like snow, which melts when encountered.) Eight, wishes are fulfilled.
Furthermore, Ananda, if a woman has not given birth to children and desires to conceive, if she can sincerely remember this mantra, or wear this Siddhartha Patra (Bai San Gai, White Umbrella Canopy) on her body, she will give birth to a boy or girl with blessings and wisdom. Those who seek longevity will obtain longevity. Those who seek quick and complete fruition will quickly obtain completion. The same is true for body, life, color, and strength. After death, they will be reborn in the ten directions of the Buddha lands according to their wishes, and will certainly not be born in the borderlands (Bian Di, remote areas where the Dharma is not spread), let alone other evil realms.
Even after death, one can be reborn in the pure lands of the Buddhas according to one's wishes, let alone worldly desires that cannot be obtained? Nine, peace for the family and country.
Ananda, if various countries, states, and counties...
聚落饑荒疫癘。或復刀兵賊難斗諍。兼餘一切厄難之地。寫此神咒。安城四門並諸支提或脫阇上。令其國土所有眾生奉迎斯咒禮拜恭敬一心供養。令其人民各各身佩。或各各安所居宅地。一切災厄悉皆消滅 支提云可供養處。脫阇云幢。尚能卻業。豈不能除世間小難。故悉滅也 十年豐障消。
阿難。在在處處國土眾生。隨有此咒。天龍歡喜。風雨順時。五穀豐殷。兆庶安樂。亦復能鎮一切惡星隨方變怪。災障不起。人無橫夭。𣐬械枷鎖不著其身。晝夜安眠常無惡夢 五穀謂麻黍稷麥豆。十億曰兆。聖法在處尚無惡夢。況余災橫耶 十一惡星不入。
阿難。是娑婆界有八萬四千災變惡星。二十八大惡星而為上首。復有八大惡星以為其主。作種種形出現世時。能生眾生種種災異。有此咒地。悉皆銷滅。十二由旬成結界地。諸惡災祥永不能入 八大惡星者。謂金木水火土羅計彗。雖有善宿。變即成災。有此咒處災不能作 二結示益相二。一除障惱。
是故如來宣示此咒。于未來世保護初學。諸修行者。入三摩提。身心泰然得大安隱。更無一切諸魔鬼神及無始來冤橫宿殃舊業陳債來相惱害 世有修行心切而多障惱。蓋宿業耳。凡作世善。尚多違緣。況出世心求成覺道。激動而發。其可敵乎。非不思議秘密
【現代漢語翻譯】 現代漢語譯本 如果聚落髮生饑荒和瘟疫，或者發生戰爭、盜賊之亂和爭鬥，以及其他一切災難的地方，將此神咒書寫下來，安放在城池的四個大門以及所有的支提（可以供養的地方）或脫阇（幢）上，讓這個國家的所有眾生都恭敬地迎接此咒，禮拜、恭敬、一心供養。讓那裡的人民各自佩戴此咒在身上，或者安放在各自居住的宅地，一切災厄都將全部消滅。支提是指可以供養的地方，脫阇是指幢。此咒尚且能夠消除業障，難道不能消除世間的小災小難嗎？所以說一切災厄都將消滅。十年都能獲得豐收，消除各種障礙。
阿難（Ananda），無論在什麼地方，哪個國家的眾生，只要有此咒，天龍都會歡喜，風調雨順，五穀豐登，人民安樂。此咒也能鎮壓一切惡星所帶來的各種變異怪象，使災障不起，人民沒有橫禍夭折，刑具枷鎖不會加身，晝夜安眠，常常沒有惡夢。五穀指的是麻、黍、稷、麥、豆。十億稱為兆。聖法所在之處尚且沒有惡夢，更何況其他的災禍呢？十一種惡星不能侵入。
阿難（Ananda），這個娑婆界（Saha world）有八萬四千種災變惡星，二十八大惡星是它們的頭領，又有八大惡星作為它們的主宰，它們會化作各種各樣的形象出現在世間，能夠給眾生帶來各種各樣的災難。如果有此咒的地方，這些災難都將全部消滅。以十二由旬（Yojana，古印度長度單位）作為結界之地，各種惡災祥瑞都永遠不能進入。八大惡星指的是金星、木星、水星、火星、土星、羅睺星（Rahu）、計都星（Ketu）、彗星。即使有善星，變化后也會成為災難。有此咒的地方，災難就不能發生。以上是第二部分，顯示利益的方面，分為兩點：一是消除障礙煩惱。
因此，如來（Tathagata）宣說此咒，在未來世保護初學的修行者，使他們進入三摩提（Samadhi，禪定）時，身心泰然，獲得大安隱，不再有一切諸魔鬼神以及無始以來冤家橫禍、宿世業障、陳年舊債前來惱害。世間有修行者非常精進卻多有障礙煩惱，這大概是宿世的業障所致。凡是做世間的善事，尚且多有違逆的因緣，更何況是發出世之心，求證覺悟之道呢？（業障）發動起來，誰能抵擋呢？這真是不可思議的秘密啊！
【English Translation】 English version If there are famines and plagues in settlements, or wars, banditry, strife, and all other kinds of calamities, write down this divine mantra and place it on the four gates of the city and on all the cetiyas (places of offering) or dhvajas (banners), so that all beings in that country may respectfully welcome this mantra, bowing, revering, and making offerings with one mind. Let the people there each wear this mantra on their bodies or place it in their dwellings, and all disasters will be completely eliminated. Cetiya means a place of offering, and dhvaja means a banner. This mantra can even eliminate karmic obstacles, so how can it not eliminate minor worldly troubles? Therefore, it is said that all disasters will be eliminated. Ten years will bring abundant harvests and eliminate all obstacles.
Ananda, wherever there is this mantra, in whatever country, the nagas (dragons) and devas (gods) will rejoice, the wind and rain will be timely, the five grains will be abundant, and the people will be peaceful and happy. This mantra can also suppress all evil stars and their various transformations and strange phenomena, preventing disasters from arising, ensuring that people do not suffer untimely deaths, and that instruments of torture and shackles do not bind their bodies. They will sleep peacefully day and night and will never have nightmares. The five grains refer to hemp, millet, sorghum, wheat, and beans. A trillion is called a 'zhao'. Where the sacred Dharma is present, there are no nightmares, let alone other disasters. Eleven kinds of evil stars cannot enter.
Ananda, in this Saha world, there are eighty-four thousand kinds of disastrous evil stars, with the twenty-eight great evil stars as their leaders, and the eight great evil stars as their masters. They transform into various forms and appear in the world, bringing various disasters to sentient beings. If there is a place with this mantra, these disasters will all be eliminated. A twelve-yojana (ancient Indian unit of distance) area will become a protected boundary, and all evil omens will never be able to enter. The eight great evil stars refer to Venus, Jupiter, Mercury, Mars, Saturn, Rahu, Ketu, and comets. Even if there are auspicious stars, they can transform into disasters. Where this mantra is present, disasters cannot occur. The above is the second part, showing the benefits, divided into two points: first, eliminating obstacles and afflictions.
Therefore, the Tathagata proclaims this mantra to protect beginners in the future, so that when practitioners enter samadhi (meditative absorption), their bodies and minds will be at peace and they will attain great tranquility. No more will all the demons, ghosts, and spirits, as well as enemies from beginningless time, unexpected misfortunes, past karmic debts, and old obligations, come to harass them. There are practitioners in the world who are very diligent but have many obstacles and afflictions, which are probably due to past karmic debts. Even doing worldly good deeds often encounters adverse conditions, let alone aspiring to transcend the world and seeking the path to enlightenment. When (karmic obstacles) are activated, who can resist them? This is truly an inconceivable secret!
之功。莫能遣也 二獲心通。
汝及眾中諸有學人。及未來世諸修行者。依我壇場。如法持戒。所受戒主逢清凈僧。於此咒心不生疑悔。是善男子。於此父母所生之身不得心通。十方如來便為妄語 心通者通達位也。如前一百日內有利根者獲須陀洹。即是生身得忍也。勝緣若具。依法而行不得忍者。佛成虛妄。云何如來真實語者 三護持六。一金剛眾。
說是語已。會中無量百千金剛。一時佛前合掌頂禮。而白佛言。如佛所說。我當誠心保護如是修菩提者 執金剛神。由護法故。亦護人也 二天王眾。
爾時梵王並天帝釋四天大王。亦于佛前同時頂禮。而白佛言。審有如是修學善人。我當盡心至誠保護令其一生所作如願 三八部眾。
復有無量藥叉大將諸羅剎王富單那王鳩槃茶王毗舍遮王頻那夜迦諸大鬼王及諸鬼帥。亦于佛前合掌頂禮。而白佛言我亦誓願。護持是人。令菩提心速得圓滿 帥將帥首領也 四天神眾。
復有無量日月天子風師雨師雲師雷師並電伯等。年歲巡官諸星眷屬。亦于會中頂禮佛足。而白佛言。我亦保護是修行人。安立道場。得無所畏 陰陽之精為日月。風雨雲雷各有主者。逐年巡察世間善惡者。名巡官也 五靈祇眾。
復有無量山神海神一切土地水陸空行
【現代漢語翻譯】 現代漢語譯本： ……的功德，是無法磨滅的。二、獲得心通。
『你以及眾多的學法之人，還有未來世的修行者，依照我的壇場，如法持戒，所受戒的戒主是清凈的僧人，對於這個咒心不生起疑惑和後悔，那麼這個善男子，如果以父母所生的這個身體不能獲得心通，十方如來就成了妄語。』心通，是通達果位的意思。如前面所說的一百天之內有利根的人獲得須陀洹（Srotapanna，入流果），就是以這個身體獲得了忍位。殊勝的因緣如果具足，依法修行而不能獲得忍位的，佛就成了虛妄。如何能說如來說真實語呢？三、護持六眾：一、金剛眾。
說完這些話后，法會中無量百千的金剛（Vajra），同時在佛前合掌頂禮，對佛說：『如佛所說，我應當誠心保護像這樣修習菩提的人。』執金剛神，因為護持佛法的緣故，也護持修行的人。二、天王眾。
這時，梵王（Brahmā）以及天帝釋（Śakra devānām Indra），四大天王（Caturmahārājakayikas），也在佛前同時頂禮，對佛說：『如果確實有這樣修學的善人，我應當盡心至誠地保護，使他一生所做的事情都能如願。』三、八部眾。
又有無量的藥叉（Yaksa）大將，各位羅剎（Rakshasa）王，富單那（Putana）王，鳩槃茶（Kumbhanda）王，毗舍遮（Pisaca）王，頻那夜迦（Vinayaka），各位大鬼王以及各位鬼帥，也在佛前合掌頂禮，對佛說：『我也發誓，護持這個人，使他的菩提心迅速得到圓滿。』帥，是將帥首領的意思。四、天神眾。
又有無量的日月天子，風師，雨師，雲師，雷師以及電伯等，每年巡視的官員，各位星宿眷屬，也在法會中頂禮佛足，對佛說：『我也保護這位修行人，安立道場，使他得到無所畏懼。』陰陽的精華是日月。風雨雲雷各有主管的神。每年巡察世間善惡的神，叫做巡官。五、靈祇眾。
又有無量的山神，海神，一切土地神，水陸空行……
【English Translation】 English version: …of merit, cannot be obliterated. Second, obtaining mental penetration (心通).
'You and the many learners in this assembly, as well as future practitioners, relying on my altar, upholding the precepts according to the Dharma, with the preceptor who transmitted the precepts being a pure monk, and without generating doubt or regret regarding this mantra's heart, then if this good man cannot obtain mental penetration with this body born of his parents, the Tathagatas of the ten directions would be speaking falsely.' Mental penetration (心通) means penetrating the position of attainment. As mentioned earlier, within one hundred days, those with sharp faculties attain Srotapanna (須陀洹, Stream-enterer), which means obtaining the stage of forbearance (忍位) with this very body. If the superior conditions are complete, and one practices according to the Dharma but cannot obtain forbearance, the Buddha would be false. How can it be said that the Tathagata speaks truthfully? Third, the six assemblies of protectors: First, the Vajra Assembly.
After saying these words, immeasurable hundreds of thousands of Vajras (金剛) in the assembly simultaneously joined their palms and bowed before the Buddha, saying to the Buddha: 'As the Buddha has said, I shall sincerely protect those who cultivate Bodhi in this way.' The Vajra-wielding deities, because they protect the Dharma, also protect the practitioners. Second, the Assembly of Heavenly Kings.
At this time, Brahma (梵王), as well as Śakra devānām Indra (天帝釋), and the Four Great Heavenly Kings (四大天王), also simultaneously bowed before the Buddha, saying to the Buddha: 'If there are indeed such good people who cultivate and learn, I shall wholeheartedly and sincerely protect them, so that everything they do in their lives will be as they wish.' Third, the Assembly of the Eight Classes of Beings.
Furthermore, there were immeasurable Yaksha (藥叉) great generals, all the Rakshasa (羅剎) kings, Putana (富單那) kings, Kumbhanda (鳩槃茶) kings, Pisaca (毗舍遮) kings, Vinayaka (頻那夜迦), all the great ghost kings, and all the ghost commanders, who also joined their palms and bowed before the Buddha, saying to the Buddha: 'I also vow to protect this person, so that their Bodhi mind will quickly attain perfection.' Commander (帥) means the leader of generals. Fourth, the Assembly of Heavenly Gods.
Furthermore, there were immeasurable Sun and Moon Devas, Wind Masters, Rain Masters, Cloud Masters, Thunder Masters, as well as Lightning Lords, the annual inspecting officials, and all the retinues of stars, who also bowed at the feet of the Buddha in the assembly, saying to the Buddha: 'I also protect this practitioner, establish the Bodhimanda, so that they may obtain fearlessness.' The essence of Yin and Yang are the Sun and Moon. Wind, rain, clouds, and thunder each have their governing deities. The deities who annually inspect the good and evil in the world are called inspecting officials. Fifth, the Assembly of Spiritual Gods.
Furthermore, there were immeasurable mountain gods, sea gods, all the land gods, those who travel in water, on land, and in the air…
萬物精祇並風神王無色界天。于如來前同時稽首。而白佛言。我亦保護是修行人。得成菩提。永無魔事 山嶽海瀆五土神等。天神地祇。虛空水陸各有主者。並物怪等 六藏王眾二。一述化意。
爾時。八萬四千那由他恒河沙俱胝金剛藏王菩薩。在大會中即從座起。頂禮佛足。而白佛言。世尊。如我等輩。所修功業久成菩提。不取涅槃。常隨此咒。救護末世修三摩提正修行者 以悲增故不取涅槃。護法故常隨持咒 二敘護持。
世尊。如是修心求正定人。若在道場。及余經行。乃至散心遊戲聚落。我等徒眾。常當隨從侍衛此人。縱令魔王大自在天。求其方便。終不可得。諸小鬼神。去此善人十由旬外。除彼發心樂修禪者。世尊。如是惡魔若魔眷屬。欲來侵擾是善人者。我以寶杵。殞碎其首猶如微塵。恒令此人所作如願 欲界第六名大自在。即魔所居處。常惱修行不令成就。若善心樂修。即不在制限。餘者皆制。此大神咒。本是修三昧者最上勝緣。故持此咒。能卻諸惡。能集眾善。愚蒙罔知斯旨。見持咒者。往往興謗謂非修行。未有一佛不由此咒而得成道度眾生矣。如上所說。請細覽之。以革斯弊 大文第四。示地位階差者。既解通行備。內德畢充。復假密言。外助道力。內外相濟。豈徒然哉。必序階位耳
【現代漢語翻譯】 現代漢語譯本 萬物精祇（萬物的精靈）以及風神王和無**天（神名）。在如來面前同時叩首，稟告佛說：『我們也保護這些修行人，使他們成就菩提（覺悟），永遠沒有魔事。』山嶽海瀆（山神、河神）五土神等，天神地祇（地神），虛空水陸各有主者，以及各種物怪等。 六藏王眾共有兩種職能：一是闡述教化之意。 這時，八萬四千那由他恒河沙俱胝金剛藏王菩薩，在法會中即從座位上站起，頂禮佛足，稟告佛說：『世尊，像我們這樣的人，所修的功業早已成就菩提，不入涅槃（寂滅），常隨此咒，救護末世修習三摩提（禪定）的正修行者。』因為悲憫之心更加深厚，所以不入涅槃，爲了護持佛法，所以常隨持咒。 二是敘述護持之意。 『世尊，像這樣修心求正定的人，如果在道場，以及其他經行的地方，乃至散心遊戲在村落，我們這些徒眾，常常應當隨從侍衛此人。縱然魔王大自在天（欲界頂天的天主），想要求得機會加害，終究不可能得逞。各種小鬼神，遠離此善人十由旬（古印度長度單位）之外，除非那些發心樂於修習禪定的人。世尊，像這樣的惡魔或者魔的眷屬，想要來侵擾這位善人，我將用寶杵（金剛杵）擊碎他們的頭，猶如微塵。恒常使此人所作所為都能如願。』欲界第六天名為大自在天，就是魔所居住的地方，常常惱亂修行人，不讓他們成就。如果善心樂於修習，就不在限制之內，其餘的都加以限制。這個大神咒，本來是修習三昧（禪定）者最上殊勝的因緣，所以持此咒，能夠去除各種邪惡，能夠聚集各種善事。愚昧無知的人不明白這個道理，見到持咒的人，往往加以誹謗，認為不是修行。沒有一位佛不是由此咒而得成道度化眾生的。如上面所說，請仔細閱讀，以革除這種弊端。 大文第四部分，是闡述地位階差的：既然已經理解了通行的法門，內在的德行已經完全具備，又藉助秘密的語言，外在輔助修道的法力，內外相互輔助，難道是徒勞無功的嗎？必定是有階位的。
【English Translation】 English version All the spirits of beings, along with the Wind God King and Anavatapta Deva (name of a deity), simultaneously bowed before the Tathagata (Buddha) and said to the Buddha, 'We also protect these practitioners, enabling them to achieve Bodhi (enlightenment) and ensuring that they are forever free from demonic interference.' The mountain deities, river deities, the Five Earth Gods, the heavenly deities, the earth deities, and those who govern the sky, water, and land, along with all kinds of monstrous beings. The Six Treasury Kings have two functions: first, to expound the meaning of transformation. At that time, eighty-four thousand nayutas of Ganges river sands of kotis of Vajra Treasury King Bodhisattvas, in the great assembly, immediately rose from their seats, prostrated at the Buddha's feet, and said to the Buddha, 'World Honored One, beings like us, whose meritorious deeds have long since achieved Bodhi, do not enter Nirvana (extinction), but constantly follow this mantra to rescue and protect those who are practicing Samadhi (meditative concentration) in the degenerate age.' Because of the increase of compassion, they do not enter Nirvana, and for the sake of protecting the Dharma, they constantly follow and uphold the mantra. Second, to narrate the protection and support. 'World Honored One, if such a person who cultivates the mind and seeks right concentration is in the Bodhimanda (place of enlightenment), or in other places of walking meditation, or even if they are scattered and playing in villages, we, the members of our retinue, should always follow and attend to this person. Even if the Mara King (demon king) the Great自在天 (Mahesvara, the lord of the realm of desire) seeks an opportunity to harm them, it will ultimately be impossible to succeed. All the small ghosts and spirits will stay ten yojanas (ancient Indian unit of distance) away from this virtuous person, except for those who have resolved to joyfully cultivate meditation. World Honored One, if such evil demons or the demon's retinue want to invade this virtuous person, I will use my Vajra (diamond club) to crush their heads like dust. I will constantly ensure that this person's actions are as they wish.' The sixth heaven of the desire realm is called the Great自在天, which is where the demons reside, and they often disturb practitioners, preventing them from achieving enlightenment. If one is of good heart and enjoys cultivation, they are not restricted; others are restricted. This great divine mantra is originally the most supreme and excellent condition for those who cultivate Samadhi, so holding this mantra can ward off all evils and gather all good deeds. Ignorant and unknowing people do not understand this principle, and when they see those who hold the mantra, they often slander them, saying that they are not practicing. There has never been a Buddha who has not attained enlightenment and liberated sentient beings through this mantra. As mentioned above, please read carefully to eliminate this malpractice. The fourth major section explains the differences in status and rank: Since one has understood the common practices and the inner virtues are fully equipped, one also relies on secret words to externally assist the power of the path. Is this internal and external assistance in vain? There must be a hierarchy.
。然位有因果。惑有粗細。智有明昧。斷有淺深。證有分滿。用有優劣。茍昧斯旨非真修行。墮增上慢。以我教中隨進德修業勝劣不同。故歷五十七位漸入漸深。不同外道天魔都無位次。若不預辯。涉進乖源。既昧斷證。錯認少得便以為足。如第四禪寡聞比丘。妄認生謗墮阿鼻獄。事非輕小。故須明示免招大過 文二。一阿難請問二。一述益。
阿難即從座起。頂禮佛足。而白佛言。我輩愚鈍。好為多聞。于諸漏心未求出離。蒙佛慈誨得正熏修。身心快然獲大饒益 正熏修者。由持清禁復假密言。內魔不興。外障不起。以此修禪。更無邪僻。快然獲益其大矣哉 二正請。
世尊。如是修證佛三摩提。未到涅槃。云何名為干慧之地。四十四心。至何漸次得修行目。詣何方所名入地中。云何名為等覺菩薩。作是語已。五體投地。大眾一心佇佛慈音。瞪瞢瞻仰 涅槃最極果也。即位所至處。干慧最初因也。即位發基處。信住行向及四加行。名四十四心。即信解行地。名為修行。初地見道乃至等覺。名為證入。即分證果也。阿難雖知諸地之名。而未能辨名下之義修證行相。故此問也。即示其不解。為未來耳 二如來廣說二。一讚請許宣。
爾時世尊。贊阿難言。善哉善哉。汝等乃能普為大眾及諸末世一切眾
【現代漢語翻譯】 現代漢語譯本：然而果位有因果關係，迷惑有粗細之分，智慧有明暗之別，斷除有深淺之別，證悟有部分和圓滿之分，功用有優劣之別。如果不明瞭這些宗旨，就不是真正的修行，會墮入增上慢（未證言證）。因為我教中隨著進德修業，勝劣不同，所以經歷五十七個位次，漸入漸深，不同於外道天魔，他們都沒有位次。如果不預先辨明，涉入修行就會背離本源。既然不明白斷除和證悟，就會錯誤地認為得到少許就足夠了。如同第四禪中寡聞的比丘，妄自認為證悟而誹謗佛法，墮入阿鼻地獄。這件事並非輕小，所以必須明確指示，以免招致大的過失。分為兩部分：一是阿難請問，二是（分為兩部分）一是陳述利益。
阿難即從座位上站起，頂禮佛足，然後稟告佛說：『我們這些愚鈍之人，喜歡追求多聞，對於各種煩惱之心，還沒有尋求出離。蒙受佛的慈悲教誨，得到正確的熏修，身心感到暢快，獲得很大的利益。』正熏修是指：通過持守清凈的戒律，再憑藉秘密的真言，使內心的魔障不興起，外在的障礙不產生。用這種方法修禪，就不會有邪僻。暢快地獲得利益，是多麼的巨大啊！二是正式的請問。
『世尊，像這樣修證佛的三摩提（Samadhi，禪定），還沒有到達涅槃（Nirvana，寂滅），怎樣稱為干慧地（干觀慧地）？四十四心（四善根位和四加行位）到哪個階段才能得到修行的名稱？到達哪個處所才稱為入地（入聖位）？怎樣稱為等覺菩薩（即將成佛的菩薩）？』說完這些話，五體投地。大眾一心一意地期待著佛的慈悲之音，睜大眼睛仰望著。涅槃是最極的果位，也就是果位所到達之處。干慧地是最初的因地，也就是果位發起的基礎。信住行向以及四加行，稱為四十四心，也就是信解行地，稱為修行。初地見道乃至等覺，稱為證入，也就是分證果位。阿難雖然知道各個地的名稱，但是不能辨別名稱下的意義和修證的行相，所以才這樣發問。也就是表明他的不理解，爲了未來的眾生。 二是如來廣說，分為兩部分：一是讚歎請問並答應宣說。
這時，世尊讚歎阿難說：『好啊！好啊！你們能夠普遍地爲了大眾以及末世的一切眾生』
【English Translation】 English version: However, positions have cause and effect, delusions have coarse and fine distinctions, wisdom has brightness and dimness, severance has shallowness and depth, realization has partial and complete aspects, and application has superior and inferior qualities. If one is ignorant of these principles, one is not truly practicing and will fall into arrogance (claiming attainment without actual realization). Because in my teachings, progress in virtue and cultivation varies, there are fifty-seven stages, gradually entering and deepening, unlike external paths and demonic forces, which have no stages at all. If not clarified beforehand, engaging in practice will deviate from the source. Since one does not understand severance and realization, one mistakenly thinks that obtaining a little is sufficient. Like the bhikkhu (monk) in the fourth dhyana (meditative state) who is of little learning, falsely claiming realization and slandering the Dharma, falling into Avici Hell. This matter is not trivial, so it must be clearly indicated to avoid incurring great faults. Divided into two parts: first, Ananda's inquiry; second, (divided into two parts) first, stating the benefits.
Ananda then rose from his seat, prostrated at the Buddha's feet, and said to the Buddha: 'We, being foolish and fond of much learning, have not yet sought liberation from the defiled mind. Receiving the Buddha's compassionate teachings, we have obtained correct cultivation, and our body and mind feel refreshed, gaining great benefits.' Correct cultivation refers to: through upholding pure precepts and relying on secret mantras, the inner demons do not arise, and external obstacles do not occur. Using this method to practice meditation, there will be no deviations. To joyfully obtain benefits is truly great! Second is the formal inquiry.
'World Honored One, how is it that cultivating and realizing the Buddha's Samadhi (meditative concentration), without yet reaching Nirvana (liberation), is called the Dry Insight Ground (Śuṣkavipāśyanā-bhūmi)? At what stage do the forty-four minds (four roots of goodness and four applications of mindfulness) attain the name of practice? Reaching what place is called entering the ground (entering the stage of sainthood)? How is one called an Equal Enlightenment Bodhisattva (a Bodhisattva about to become a Buddha)?' After saying these words, he prostrated with his five limbs on the ground. The assembly single-mindedly awaited the Buddha's compassionate voice, gazing upwards with wide eyes. Nirvana is the ultimate fruit, which is the place where the fruit is reached. The Dry Insight Ground is the initial cause, which is the foundation where the fruit arises. Faith, Abiding, Practice, Dedication, and the Four Applications of Mindfulness are called the forty-four minds, which is the ground of faith, understanding, and practice, called practice. The first ground of seeing the path up to Equal Enlightenment is called realization, which is the partial realization of the fruit. Although Ananda knows the names of the various grounds, he cannot distinguish the meaning and the aspects of cultivation and realization under the names, so he asks this question. That is, to show his incomprehension, for the sake of future beings. Second is the Tathagata's (Buddha's) extensive explanation, divided into two parts: first, praising the inquiry and agreeing to explain.
At this time, the World Honored One praised Ananda, saying: 'Excellent! Excellent! You are able to universally for the sake of the assembly and all beings of the future'
生修三摩提求大乘者。從於凡夫終大涅槃。懸示無上正修行路。汝今諦聽。當爲汝說。阿難大眾合掌刳心默然受教 刳猶空也。空其身心諸雜念慮諦受法義也 二正為分別二一除迷真起妄為立位之因。然地位之興本由迷悟。妄迷真起。本性即虛。故有斷分。斷即成悟。悟有淺深。故成階降。階降既分。名位斯別。若不迷真焉有斯位。故須敘也 文三一總顯迷悟二。一顯一真。
佛言。阿難當知。妙性圓明離諸名相。本來無有世界眾生 一真之體。湛寂圓明。非真非妄。名相都絕。生界斯泯。既眾生世界不立。佛及出世誰名。以眾生妄分別。有佛有世界。若了真法性。無佛無世界。斯則一真法界。本無地位也 二敘二相。
因妄有生。因生有滅。生滅名妄。滅妄名真。是稱如來無上菩提及大涅槃二轉依號 真體常住。本非生滅。不如實知真如法一。不覺心動而有于念。念即生相也。生即有滅。唸唸遷流。展轉漸粗。以至業果流轉三界。故名為妄。若知前念起惡。能止后念令其不起。漸斷粗惑。以至細惑。無明永盡悟極之處。即名為真。菩提涅槃於斯立矣。二轉依號者。由初迷真念動。以至流轉。名為不覺。翻此不覺。了本無生。即名為覺。此菩提之號。因不覺立。由迷有生。生必有滅。翻此生滅顯不生滅。
【現代漢語翻譯】 現代漢語譯本： 若有人修習三摩提（Samadhi，一種精神集中狀態），以求證得大乘（Mahayana，佛教的一個主要分支），從凡夫俗子的境界最終達到大涅槃（Nirvana，解脫的境界），我將為他們詳細闡述通往無上正等覺悟的修行道路。你們現在仔細聆聽，我將為你們解說。阿難（Ananda，佛陀的十大弟子之一）和大眾合掌，虛心靜聽，默默領受教誨。（『刳』的意思是空。清空身心中的各種雜念，認真領受佛法的真義。） 以下將從兩個方面來分別闡述：一是破除迷惑，顯現真如，從而確立修行的基礎。地位的產生，本來就源於迷惑和覺悟。因為迷惑，才會產生虛妄，背離真如本性。因此，才需要斷除妄念。斷除妄念，就是覺悟。覺悟有深淺之分，因此形成不同的階位。階位一旦區分，名位也就隨之不同。如果不是因為迷惑真如，又怎麼會有這些階位呢？所以必須先敘述迷惑和覺悟的根源。 經文分為三個部分：一是總括地闡明迷惑和覺悟，二是顯現一真法界。 佛陀說：『阿難，你應該知道，妙性（指真如本性）圓滿光明，超越一切名相。本來就沒有什麼世界和眾生。』一真法體的狀態，是湛然寂靜、圓滿光明的，既非真實也非虛妄，一切名相都已斷絕，生死界限也已消失。既然眾生和世界都不存在，那麼佛和出世者又該如何稱謂呢？因為眾生的虛妄分別，才會有佛和世界的存在。如果明白了真如法性，就沒有佛，也沒有世界。這就是說，一真法界，本來就沒有地位的分別。 二是敘述二相（指生滅和真妄）。 『因為虛妄，才會有生；因為有生，才會有滅。生滅就叫做虛妄，滅除虛妄就叫做真實。這就稱為如來的無上菩提（Bodhi，覺悟）和大涅槃，是兩種轉依之名號。』真如本體是常住不變的，本來就沒有生滅。如果不能如實地瞭解真如法一，不覺知地心念動搖，就會產生念頭。念頭就是生相。有了生，就必然有滅。念頭唸唸遷流，逐漸變得粗重，最終導致業果，在三界中流轉，所以叫做虛妄。如果知道前念產生了惡，能夠阻止后念不再產生，逐漸斷除粗重的迷惑，乃至斷除細微的迷惑，無明（Avidya，無知）永遠斷盡，覺悟達到極點，就叫做真實。菩提和涅槃由此確立。『二轉依號』的意思是，最初因為迷惑真如，念頭動搖，以至於流轉生死，叫做不覺。翻轉這種不覺，了知本來沒有生，就叫做覺。菩提這個名號，是因為不覺而設立的。因為迷惑而有生，有生就必然有滅。翻轉這種生滅，顯現不生不滅。
【English Translation】 English version: If someone cultivates Samadhi (a state of mental concentration) seeking the Mahayana (a major branch of Buddhism), progressing from the state of an ordinary person to the ultimate Nirvana (the state of liberation), I will explain in detail the path of practice leading to unsurpassed perfect enlightenment. Now listen carefully, and I will explain it to you. Ananda (one of the Buddha's ten principal disciples) and the assembly joined their palms, emptied their minds, and silently received the teachings. ('Ku' means empty. Empty your body and mind of all distracting thoughts, and earnestly receive the true meaning of the Dharma.) The following will be explained from two aspects: first, to dispel delusion and reveal the true nature, thereby establishing the foundation for practice. The emergence of positions arises from delusion and enlightenment. Because of delusion, falsehood arises, deviating from the true nature. Therefore, it is necessary to eliminate false thoughts. Eliminating false thoughts is enlightenment. Enlightenment has varying degrees, thus forming different levels. Once levels are distinguished, positions also differ accordingly. If it were not for the delusion of true nature, how could these positions exist? Therefore, it is necessary to first describe the origin of delusion and enlightenment. The text is divided into three parts: first, a general explanation of delusion and enlightenment; second, the manifestation of the One True Realm. The Buddha said, 'Ananda, you should know that the wondrous nature (referring to the true nature of reality) is perfectly luminous, transcending all names and forms. Originally, there were no worlds or sentient beings.' The state of the One True Reality is serene and still, perfectly luminous, neither true nor false, all names and forms are cut off, and the boundaries of birth and death disappear. Since sentient beings and worlds do not exist, how can Buddhas and those who transcend the world be named? Because of the deluded discriminations of sentient beings, there are Buddhas and worlds. If one understands the true nature of reality, there are no Buddhas and no worlds. This means that the One True Realm originally has no distinctions of position. Second, a description of the two aspects (referring to arising and ceasing, and truth and falsehood). 'Because of falsehood, there is arising; because there is arising, there is ceasing. Arising and ceasing are called falsehood, and eliminating falsehood is called truth. This is called the Tathagata's (another name for Buddha) unsurpassed Bodhi (enlightenment) and Great Nirvana, two names of transformation.' The true nature is constant and unchanging, originally without arising or ceasing. If one does not truly understand the One True Reality, and unknowingly the mind stirs, thoughts will arise. Thoughts are the appearance of arising. With arising, there is inevitably ceasing. Thoughts flow and change, gradually becoming coarser, eventually leading to karmic consequences, circulating in the three realms, so it is called falsehood. If one knows that an evil thought has arisen, and can prevent the subsequent thought from arising, gradually cutting off coarse delusions, and even cutting off subtle delusions, when ignorance (Avidya) is forever exhausted and enlightenment reaches its peak, it is called truth. Bodhi and Nirvana are established from this. 'Two names of transformation' means that initially, because of delusion of true nature, thoughts stir, leading to the cycle of birth and death, which is called non-awakening. Reversing this non-awakening, realizing that there is originally no arising, is called awakening. The name Bodhi is established because of non-awakening. Because of delusion, there is arising, and with arising, there is inevitably ceasing. Reversing this arising and ceasing, reveals non-arising and non-ceasing.
即涅槃之號。對生滅立。生滅既滅。更無所依。故名轉依。以真如為迷悟依。轉此迷依以為悟依。故名轉依。是知菩提涅槃因迷故有。如人因睡即有覺名。此亦如是。非本一真元有二果之異。通約諸位。有六種轉依。如余處說 二勸識妄因。
阿難。汝今欲修真三摩地直詣如來大涅槃者。先當識此眾生世界二顛倒因。顛倒不生。斯則如來真三摩地 上明三種相續。今明二種顛倒。以眾生顛倒即攝業果故。如前文云。汝但不隨分別世間業果眾生三種相續。三緣斷故三因不生。則汝心中演若達多狂性自歇。歇即菩提。不從人得。故云顛倒不生即真三昧 三別辨顛倒二。一總敘倒因。
阿難。云何名為眾生顛倒。阿難。由性明心性明圓故。因明發性。性妄見生。從畢竟無。成究竟有 如來藏心。本性真明。周遍法界。故云性明圓故。由此真明。從性發動。便成所相。所既妄立。生於妄能。能即妄見也。能所二相俱不離真。故云因明發性性妄見生。元是一真。本來無相。忽然妄動二相俄生。從無相真。成有相妄。故云成究竟有。此異相也。
此有所有非因所因。住所住相。了無根本 同相也。此上異相為能有。生今同相為所有。異相本非有因而得生起而為同相之因。斯即前文如是迷因因迷自有。下文亦云。
【現代漢語翻譯】 現代漢語譯本： 即是涅槃的稱號。（涅槃）是針對生滅而設立的。當生滅止息，便不再有任何依賴，因此稱為『轉依』。以真如作為迷與悟的所依，轉化這種迷惑的所依，成為覺悟的所依，所以稱為『轉依』。由此可知，菩提（bodhi，覺悟）和涅槃（nirvana，寂滅）是因迷惑而產生的，就像人因為睡眠才有醒覺的名稱一樣。情況也是如此。並非原本唯一的真如，自然而然地具有兩種不同的結果。總括來說，在各個階段，有六種轉依，如其他地方所說。第二部分是勸導認識虛妄的根源。
阿難（Ananda，釋迦牟尼的十大弟子之一）。你現在想要修習真正的三摩地（samadhi，禪定），直接達到如來的大涅槃境界，首先應當認識這眾生世界兩種顛倒的根源。顛倒不產生，這就是如來的真三摩地。上面闡明了三種相續，現在闡明兩種顛倒。因為眾生的顛倒包含了業和果報。如同前面所說：『你只要不隨順分別世間的業果、眾生三種相續，三種因緣斷絕，三種因就不會產生，那麼你心中的演若達多（Yajnadatta，故事中的瘋子）的狂性自然止息。止息就是菩提，不是從別人那裡得到的。』所以說顛倒不生，就是真正的三昧（samadhi，禪定）。第三部分是分別辨識顛倒，分為兩點。第一點是總括敘述顛倒的根源。
阿難，什麼叫做眾生顛倒？阿難，由於本性光明的心的本性是圓滿的，因為光明而引發本性，虛妄的見解產生，從原本畢竟空無，變成究竟實有。如來藏心（Tathagatagarbha，如來藏）的本性是真實光明的，周遍整個法界，所以說本性光明是圓滿的。由於這種真實的光明，從本性發動，就形成了所相。所相既然是虛妄建立的，就產生了虛妄的能相。能相就是虛妄的見解。能相和所相都不離真如，所以說因為光明而引發本性，虛妄的見解產生。原本是唯一的真如，本來沒有相狀，忽然虛妄地動搖，能相和所相立刻產生，從無相的真如，變成有相的虛妄，所以說變成究竟實有。這是異相。
這個『有』和『所有』，不是因為『因』和『所因』，住所和住相，完全沒有根本。這是同相。上面所說的異相是能有，產生現在的同相是所有。異相本來不是因為有因而產生，卻成為同相的因。這就是前面所說的『如是迷因，因迷自有』。下文也說。
【English Translation】 English version: This is the title of Nirvana. It is established in contrast to arising and ceasing. When arising and ceasing cease, there is nothing further to rely on, hence it is called 'Transformation of the Basis' (轉依). Taking True Thusness (真如, Zhenru) as the basis for delusion and enlightenment, transforming this deluded basis into an enlightened basis, hence it is called 'Transformation of the Basis'. Thus, it is known that Bodhi (菩提, awakening) and Nirvana (涅槃, cessation) arise due to delusion, just as the name 'awakening' exists because of sleep. It is the same in this case. It is not that the originally singular True Reality inherently has two different results. Generally speaking, across all stages, there are six types of Transformation of the Basis, as described elsewhere. The second part is to encourage the recognition of the root of delusion.
Ananda (阿難, one of the ten great disciples of Shakyamuni Buddha). If you now wish to cultivate true Samadhi (三摩地, meditative concentration) and directly attain the Great Nirvana of the Tathagata (如來, Thus Come One), you must first recognize the two causes of inversion in this world of sentient beings. If inversion does not arise, then this is the true Samadhi of the Tathagata. The above clarifies the three continuations; now it clarifies the two inversions. Because the inversions of sentient beings encompass karma and its results. As mentioned earlier: 'If you do not follow the three continuations of worldly karma, results, and sentient beings, the three causes will be severed, and the three causes will not arise. Then the madness of Yajnadatta (演若達多, a madman in the story) in your mind will naturally cease. Cessation is Bodhi, not obtained from others.' Therefore, it is said that if inversion does not arise, it is true Samadhi. The third part is to separately distinguish the inversions, in two points. The first point is a general narration of the cause of inversion.
Ananda, what is called the inversion of sentient beings? Ananda, because the nature of the mind, which is inherently bright, is complete, because of brightness, nature is triggered, and false views arise, from ultimately nothing, becoming ultimately existent. The Tathagatagarbha (如來藏, Womb of the Thus Come One) mind is inherently truly bright, pervading the entire Dharma Realm, hence it is said that the inherent brightness is complete. Because of this true brightness, arising from nature, it becomes the object-aspect. Since the object-aspect is falsely established, it gives rise to the false subject-ability. The subject-ability is the false view. Both the subject-aspect and the object-aspect do not depart from True Thusness, hence it is said that because of brightness, nature is triggered, and false views arise. Originally, it was the singular True Reality, originally without characteristics, suddenly falsely moving, the subject-aspect and object-aspect immediately arise, from the characteristic-less True Reality, becoming the characteristic-having falsity, hence it is said that it becomes ultimately existent. This is the different-aspect.
This 'having' and 'what is had' are not because of 'cause' and 'what is caused', dwelling place and dwelling aspect, completely without root. This is the same-aspect. The different-aspect mentioned above is the able-to-have, giving rise to the current same-aspect, which is what is had. The different-aspect originally did not arise because of having a cause, but becomes the cause of the same-aspect. This is what was said earlier, 'Such a deluded cause, because of delusion, exists on its own.' The following text also says.
妄元無因。于妄想中立因緣性。異既生同。同爲能住。異為所住。故云住所住相。此住所住元既無因。復何根本。斯則二相畢竟無住。故云了無根本。
本此無住。建立世界及諸眾生 無同異相也。依前同異以為根本。而得生起無同異也。以前二相。正是無明梨耶識體。雖分同異。一念轉成微細生滅。全是無明。從此變起山河大地根身種子。故起信云。以依不覺故心動。說名為業。以依動故能見。依能見故境界妄現。維摩云。從無住本立一切法。此即無明無因故云無住 二別明倒義三。一眾生顛倒二。一因迷有相。
迷本圓明。是生虛妄。妄性無體。非有所依 重指業相也。昧圓明真實。成能所虛妄。能所妄動本無因依。妄想發生。無同異中熾然成異。故無體也。
將欲復真。欲真已非真真如性 指轉相也。由前動故。覺動希靜。嫌妄欲真。希欲既生。轉增迷倒。不復元靜。但得影真。是虛妄心所變起故。故云已非真真如性。
非真求復。宛成非相。非生非住非心非法 指現相也。已成虛妄。故云非真。而求于復便現虛相。此即所變真影轉成世間諸相也。其相體虛。故云非相。非猶妄也。此即總舉。非生下別列。無而忽有故生。有而暫止故住。緣慮相續故心。染凈差別故法。體元不實故皆言
【現代漢語翻譯】 現代漢語譯本 妄元（妄想的根源）沒有原因。在妄想中建立因緣性（事物之間相互依存的關係）。差異產生后，就有了相同。相同是能安住的，差異是所安住的。所以說住所住相（能安住和所安住的現象）。這個住所住的根源既然沒有原因，又有什麼根本呢？因此，這兩種現象畢竟沒有安住之處。所以說畢竟沒有根本。
基於這個無住（沒有安住之處），建立世界以及各種眾生，沒有相同和差異的現象。依靠之前的相同和差異作為根本，才能生起沒有相同和差異的現象。之前的兩種現象，正是無明梨耶識（無明的阿賴耶識）的本體。雖然區分了相同和差異，但一念之間就轉變成微細的生滅，完全是無明。從此變現出山河大地、根身種子。所以《起信論》說：『因為依靠不覺，所以心動，這叫做業。因為依靠動，所以能見。因為依靠能見，所以境界虛妄顯現。』《維摩經》說：『從無住的根本建立一切法。』這就是無明沒有原因，所以說無住。二、分別說明顛倒的含義。三、一、眾生的顛倒。二、一、因為迷惑而認為有現象。
迷惑了本來的圓滿光明，就產生了虛妄。虛妄的性質沒有本體，沒有什麼可以依靠。再次指出業相。迷惑了圓滿光明的真實，成就了能和所的虛妄。能和所的虛妄動搖本來沒有原因和依靠。妄想發生，在沒有相同和差異中熾盛地變成差異，所以沒有本體。
想要恢復真實，想要真實就已經不是真如的本性了。指出轉相。由於之前的動，所以覺察到動而希望安靜。嫌棄虛妄而想要真實。希望和慾望既然產生，就更加增加了迷惑和顛倒，不再恢復本來的安靜。只能得到真實的影子，這是虛妄的心所變現出來的，所以說已經不是真如的本性了。
不是真實而尋求恢復，完全變成了虛假的現象。非生非住非心非法。指出現相。已經成為虛妄，所以說不是真實。而尋求恢復就顯現出虛假的現象。這就是所變現的真實影子轉變成世間的各種現象。這些現象的本體是虛假的，所以說非相。非，就是虛妄的意思。這裡是總的概括，非生以下分別列舉。無而忽然有，所以是生。有而暫時停止，所以是住。緣慮相續，所以是心。染污和清凈的差別，所以是法。本體本來不真實，所以都說非。
【English Translation】 English version The origin of delusion (Wang Yuan) has no cause. Within delusion, it establishes the nature of dependent origination (the relationship of interdependence between things). Once difference arises, there is sameness. Sameness is what can abide, and difference is what is abided in. Therefore, it is said that there are dwelling and the appearance of dwelling (the phenomena of what can abide and what is abided in). Since the origin of this dwelling has no cause, what fundamental basis does it have? Therefore, these two aspects ultimately have no place to abide. Hence, it is said that there is ultimately no fundamental basis.
Based on this non-abiding (no place to abide), the world and all sentient beings are established, without the appearance of sameness or difference. Relying on the previous sameness and difference as the fundamental basis, the phenomenon of neither sameness nor difference can arise. The previous two aspects are precisely the substance of the ignorance Alaya consciousness (Avidyā-ālayavijñāna). Although sameness and difference are distinguished, in a single thought, it transforms into subtle arising and ceasing, which is entirely ignorance. From this, mountains, rivers, the great earth, the root body, and seeds are manifested. Therefore, the Awakening of Faith says: 'Because of reliance on non-awakening, the mind moves, which is called karma. Because of reliance on movement, one can see. Because of reliance on seeing, the realm falsely appears.' The Vimalakirti Sutra says: 'From the root of non-abiding, all dharmas are established.' This is because ignorance has no cause, hence it is called non-abiding. Two, separately explain the meaning of inversion. Three, one, the inversion of sentient beings. Two, one, because of delusion, one believes there are phenomena.
Deluded about the original perfect brightness, falsehood arises. The nature of falsehood has no substance and nothing to rely on. Re-emphasizing the karma aspect. Deluded about the truth of perfect brightness, the falsehood of the subject and object is accomplished. The false movement of the subject and object originally has no cause or reliance. False thoughts arise, and in the absence of sameness and difference, difference intensely arises, so it has no substance.
Wanting to restore the truth, wanting truth is already not the nature of true suchness (Tathātā). Pointing to the transformation aspect. Due to the previous movement, one perceives movement and hopes for stillness. Disliking falsehood and wanting truth. Since hope and desire arise, delusion and inversion are further increased, and the original stillness is no longer restored. One can only obtain a shadow of truth, which is transformed by the false mind, so it is said that it is already not the nature of true suchness.
Not being true and seeking restoration, it completely becomes a false appearance. Non-arising, non-dwelling, non-mind, non-dharma. Pointing to the appearance aspect. Having already become false, it is said to be not true. And seeking restoration, a false appearance manifests. This is the transformation of the true shadow into various phenomena of the world. The substance of these phenomena is false, so it is said to be non-appearance. 'Non-' means false. This is a general summary; 'non-arising' below lists them separately. Having nothing and suddenly having something is arising. Having something and temporarily stopping is dwelling. The continuous succession of thoughts is mind. The difference between defilement and purity is dharma. The substance is originally not real, so all are said to be 'non-.'
非。于中非心。即是六粗中前二粗也 二隨業受生。
展轉發生生力發明。熏以成業。同業相感。因有感業。相滅相生。由是故有眾生顛倒 此後四粗也。由前心起分別。展轉漸粗。執取計名造諸業行。故云熏以成業。憎愛二業各同界趣。業感為因。報應為果。遂有相生相滅之報。淫慾為因。故相生。殺盜為因。故相滅。此即眾生業果二相續也 二世界顛倒二。一明世界因起。
阿難。云何名為世界顛倒。是有所有。分段妄生。因此界立。非因所因。無住所住。遷流不住。因此世成。三世四方和合相涉。變化眾產生十二類 迷畢竟無。成究竟有。有故立界。隔別不同。故云分段。非因而因。無住而住。因能生果。果住于因。因果相生。遷流不斷。世由此立。三世四方和合相涉。宛轉十二。變化有精亦十二也 二明顛倒相生。
是故世界因動有聲。因聲有色。因色有香。因香有觸。因觸有味。因味知法。六亂妄想成業性故。十二區分。由此輪轉。是故世間聲香味觸。窮十二變。為一旋復 內由動相。外感風輪。故有聲現。因空生搖。堅明立礙。故有色立。金風相摩。則有火光。火則有氣。氣則香也。寶明生潤。火光上蒸。由斯流水。水有冷暖。故成觸也。觸分澀滑。與舌相對。則有味生。五境合意。
【現代漢語翻譯】 現代漢語譯本： 非。于中非心，即是六粗（指見、愛、慢、疑、癡、邪見六種根本煩惱）中前二粗也。二隨業受生。 輾轉發生，生力發明，熏以成業。同業相感，因有感業，相滅相生。由是故有眾生顛倒。此後四粗也。由前心起分別，輾轉漸粗，執取計名，造諸業行，故云熏以成業。憎愛二業各同界趣，業感為因，報應為果，遂有相生相滅之報。淫慾為因，故相生；殺盜為因，故相滅。此即眾生業果二相續也。二世界顛倒二。一明世界因起。 阿難（佛陀的弟子），云何名為世界顛倒？是有所有，分段妄生，因此界立。非因所因，無住所住，遷流不住，因此世成。三世四方和合相涉，變化眾產生十二類。迷畢竟無，成究竟有，有故立界，隔別不同，故云分段。非因而因，無住而住，因能生果，果住于因，因果相生，遷流不斷，世由此立。三世四方和合相涉，宛轉十二，變化有精亦十二也。二明顛倒相生。 是故世界因動有聲，因聲有色，因色有香，因香有觸，因觸有味，因味知法。六亂妄想成業性故，十二區分，由此輪轉。是故世間聲香味觸，窮十二變，為一旋復。內由動相，外感風輪，故有聲現。因空生搖，堅明立礙，故有色立。金風相摩，則有火光，火則有氣，氣則香也。寶明生潤，火光上蒸，由斯流水，水有冷暖，故成觸也。觸分澀滑，與舌相對，則有味生。五境合意。
【English Translation】 English version: 'Non-being.' Within this 'non-being' is the non-mind, which constitutes the first two of the six coarse elements (referring to the six fundamental afflictions: view, love, pride, doubt, ignorance, and wrong views). The second is being born according to karma. Through repeated arising, the power of birth is manifested, and this is imprinted to form karma. Similar karmas resonate with each other, and due to this, there is the karma of sensation, with arising and ceasing mutually occurring. Hence, there is the delusion of sentient beings. This constitutes the latter four coarse elements. From the initial mind arises discrimination, which gradually becomes coarser, leading to attachment to names and the creation of various karmic actions, hence the saying 'imprinted to form karma.' The two karmas of hatred and love each share the same realm and interest. Karmic sensation is the cause, and retribution is the effect, leading to the retribution of mutual arising and ceasing. Lust is the cause of arising, while killing and stealing are the cause of ceasing. This is the continuous cycle of karma and its consequences for sentient beings. Two, the two inversions of the world. One, clarifying the origin of the world. Ananda (Buddha's disciple), what is called the inversion of the world? It is that which exists, arising falsely in segments, and thus boundaries are established. It is a cause that is not a cause, a dwelling that is not a dwelling, a flowing that does not cease, and thus the world is formed. The three times and four directions combine and interact, transforming sentient beings into twelve categories. Deluded about ultimate non-existence, they create ultimate existence. Because of existence, boundaries are established, separated and distinct, hence the saying 'in segments.' It is a cause that is not a cause, a dwelling that is not a dwelling. Cause can produce effect, and effect dwells in cause. Cause and effect arise mutually, flowing continuously, and thus the world is established. The three times and four directions combine and interact, revolving through twelve, and the transformation of essence is also twelve. Two, clarifying the arising of inversion. Therefore, the world has sound due to movement, color due to sound, fragrance due to color, touch due to fragrance, taste due to touch, and knowledge of dharma due to taste. The six confused and deluded thoughts form the nature of karma, and the twelve distinctions revolve accordingly. Therefore, the sounds, fragrances, tastes, and touches of the world exhaust the twelve transformations, forming a single cycle. Internally, due to the aspect of movement, externally, the wind wheel is sensed, hence sound appears. Due to emptiness giving rise to vibration, solidity and brightness establish obstruction, hence color is established. When metal and wind rub against each other, there is firelight, and fire then has air, and air then has fragrance. Precious brightness gives rise to moisture, and firelight rises upward, hence flowing water. Water has cold and warmth, hence touch is formed. Touch is divided into roughness and smoothness, and when it is opposite the tongue, taste arises. The five senses combine with intention.
則名為法。此六塵境與內根妄想。和合雜亂。由此造作一切諸業。故成業性。業必有報。十二品類由此區分。故成輪轉。是故下結成旋復。旋復亦輪轉也。聲香味觸略舉十二之四也 三類生差別三。一總標列。
乘此輪轉顛倒相故。是有世界卵生胎生濕生化生。有色無色有想無想。若非有色若非無色。若非有想若非無想 情想相因。形待不息。有情世界不出十二。動念初起。迷本圓常。影明遂現。故卵生居首。情愛後起。次有胎生。異愛不同。次分濕化。想心紛擾取捨多端。成后諸類有色無色等。下自委辨 二別釋十二。一動類。
阿難。由因世界虛妄輪迴動顛倒故。和合氣成八萬四千飛沉亂想。如是故有卵羯邏藍流轉國土。魚鳥龜蛇其類充塞 世界初興元由虛妄。虛妄故動。動即是風。風即氣也。故云和合氣成。迷圓常理。成虛妄想。想氣和合成於卵生。故動念為初。卵生居首。因茲種類八萬四千。世間施設且舉此數。理則無量。羯邏藍者此云凝滑。入胎初位。胎卵未分。魚鳥龜蛇即飛沈類也 二欲類。
由因世界雜染輪迴欲顛倒故。和合滋成八萬四千橫豎亂想。如是故有胎遏蒲曇流轉國土。人畜龍仙其類充塞 雜染即愛。愛名為欲。欲故生潤乃名為滋。橫豎者。人行正道豎首而行。違正因邪。
【現代漢語翻譯】 現代漢語譯本 名為『法』。這六塵境（色、聲、香、味、觸、法）與內根（眼、耳、鼻、舌、身、意）的虛妄妄想，和合雜亂，由此造作一切諸業，故而形成業性。業必有報，十二品類由此區分，故而形成輪轉。因此下面總結為『旋復』，旋復也就是輪轉。聲香味觸只是略舉十二種中的四種。三類眾生的差別有三點：一是總的標列。 『乘此輪轉顛倒相故，是有世界卵生（從卵中出生）胎生（從母胎中出生）濕生（從濕氣中出生）化生（無所依託，變化而生）。有色無色有想無想。若非有色若非無色。若非有想若非無想。』情想相互依存，形體相待而不止息。有情世界不出這十二類。動念最初生起，迷失了本來的圓滿常住，虛幻的影像就顯現出來，所以卵生排在首位。情愛隨後產生，其次有胎生。異類之愛各有不同，其次分出濕生和化生。想念紛擾，取捨多端，成就了後面的各類，如有色無色等。下面會詳細解釋。二是分別解釋十二類，先說動類。 『阿難（佛陀弟子名）。由因世界虛妄輪迴動顛倒故，和合氣成八萬四千飛沉亂想。如是故有卵羯邏藍（凝滑）流轉國土。魚鳥龜蛇其類充塞。』世界最初興起，根本原因在於虛妄。因為虛妄所以動。動就是風，風就是氣。所以說『和合氣成』。迷失了圓滿常住的道理，成就了虛妄的妄想，妄想和氣和合而成卵生。所以動念為最初，卵生排在首位。因為這些種類有八萬四千種。世間的施設且舉這個數字，實際上道理是無量的。羯邏藍，這裡的意思是凝滑，是入胎的最初階段，胎和卵還沒有分化。魚鳥龜蛇就是飛和沉的種類。 『由因世界雜染輪迴欲顛倒故，和合滋成八萬四千橫豎亂想。如是故有胎遏蒲曇（身體）流轉國土。人畜龍仙其類充塞。』雜染就是愛，愛就叫做欲。因為有欲所以產生滋潤，就叫做滋。橫豎的意思是，人行走正道，豎著頭行走，違背正道就是邪。
【English Translation】 English version This is called 'Dharma'. These six sense objects (form, sound, smell, taste, touch, and dharma) and the deluded thoughts of the inner roots (eye, ear, nose, tongue, body, and mind) combine and become chaotic. From this, all kinds of karma are created, thus forming karmic nature. Karma inevitably has its retribution, and the twelve categories are distinguished by this, thus forming the cycle of rebirth. Therefore, the following concludes with 'revolving and returning', which is also the cycle of rebirth. Sound, smell, taste, and touch are just four examples of the twelve. The differences among the three types of beings are threefold: first, a general listing. 'Riding on this cycle of revolving and inverted appearances, there are worlds of beings born from eggs (oviparous), born from wombs (viviparous), born from moisture (moisture-born), and born through transformation (metamorphic). There are those with form, without form, with thought, without thought. Those that are neither with form nor without form. Those that are neither with thought nor without thought.' Sentiments and thoughts depend on each other, and forms rely on each other without ceasing. The world of sentient beings does not go beyond these twelve categories. When the initial thought arises, it is deluded from the original perfect permanence, and illusory images then appear. Therefore, egg-born beings are placed first. Affection and love arise later, followed by womb-born beings. Different kinds of love are different, followed by moisture-born and transformation-born beings. Thoughts are chaotic, and there are many choices to make, resulting in the later categories, such as those with form and without form, etc. The following will explain in detail. Second, a separate explanation of the twelve categories, starting with the moving category. 'Ananda (name of Buddha's disciple), because the world is falsely revolving and inverted in motion, it combines with air to form eighty-four thousand flying and sinking chaotic thoughts. Thus, there are egg-born Kalala (coagulated and slippery) flowing through the lands. Fish, birds, turtles, and snakes fill these categories.' The initial rise of the world is fundamentally due to falsehood. Because of falsehood, there is motion. Motion is wind, and wind is air. Therefore, it is said that 'it combines with air to form'. Deluded from the principle of perfect permanence, it forms false thoughts, and these thoughts combine with air to form egg-born beings. Therefore, the initial thought is motion, and egg-born beings are placed first. Because of these categories, there are eighty-four thousand kinds. The world's establishment is just an example of this number, but in reality, the principle is immeasurable. Kalala here means coagulated and slippery, which is the initial stage of entering the womb, before the fetus and egg are differentiated. Fish, birds, turtles, and snakes are the flying and sinking categories. 'Because the world is impurely revolving and inverted in desire, it combines with nourishment to form eighty-four thousand horizontal and vertical chaotic thoughts. Thus, there are womb-born Arbuda (body) flowing through the lands. Humans, animals, dragons, and immortals fill these categories.' Impurity is love, and love is called desire. Because there is desire, there is moisture, which is called nourishment. Horizontal and vertical mean that humans walk the right path, walking upright, and deviating from the right path is evil.
故生橫類。遏蒲曇云皰。胎卵分也 三趣類。
由因世界執著輪迴趣顛倒故。和合暖成八萬四千翻覆亂想。如是故有濕相蔽尸流轉國土。含蠢蠕動其類充塞 由執著故一心趣境。濕暖之處與想相應即便受生。故云暖成。翻覆亂想者。因即違心背信。翻覆任情。遂感類生。飛走不定。蔽尸云軟肉。以其初受濕生。形尚柔軟。既不入胎。故無前位 四假類。
由因世界變易輪迴假顛倒故。和合觸成八萬四千新故亂想。如是故有化相羯南流轉國土。轉蛻飛行其類充塞 變易不常。假新換故。觸境之處與想相應即便受生。新故亂想者。因即不循仁義。厭故取新。但徇己情。愛彼忘此。假託不實。變受異身。又化生初質風觸即堅。既無本形。因觸而立。此取轉受異身。名之為化。故云轉蛻也。羯南云硬肉 五障類。
由因世界留礙輪迴障顛倒故。和合著成八萬四千精耀亂想。如是故有色相羯南流轉國土。休咎精明其類充塞 留礙為緣。障隔不決。茍逢明著。愛此受生。名色相羯南。星辰日月。吉者為休。兇者為咎。下至爝火蚌珠。俱此類耳。此等皆是有情變生。能與世間作休咎災祥之應耳 六惑類。
由因世界銷散輪迴惑顛倒故。和合暗成八萬四千陰隱亂想。如是故有無色羯南流轉國土。空散銷沈其類
【現代漢語翻譯】 現代漢語譯本 因此產生了橫生之類。『遏蒲曇』（Aputam，意為水泡）指的是濕生之類，如胎生和卵生之分。這是三趣之類。
由於執著於世界，輪迴于顛倒的境界，和合暖氣而形成八萬四千種翻覆錯亂的想法。因此產生了濕生之相，『蔽尸』（Besi，意為軟肉）之類流轉於國土，包含著蠢動蠕動的生物，充塞其間。由於執著的緣故，一心趨向于境界，在濕暖之處與想法相應，便會受生，所以說是『暖成』。『翻覆亂想』指的是，因為違背內心和信義，翻來覆去任憑自己的情感，於是感應到此類眾生的產生，飛走不定。『蔽尸』指的是軟肉，因為最初是濕生，形體還很柔軟，既然不是入胎而生，所以沒有前世的經歷。這是四假之類。
由於執著於世界變易，輪迴于虛假的顛倒境界，和合觸覺而形成八萬四千種新舊錯亂的想法。因此產生了化生之相，『羯南』（Karanam，意為硬肉）之類流轉於國土，轉變蛻化飛行，充塞其間。變易無常，虛假新舊交替，接觸境界之處與想法相應，便會受生。『新故亂想』指的是，因為不遵循仁義，厭棄舊的而選取新的，只順從自己的情感，喜愛那個而忘記這個，虛假依託不真實，變化受異身。而且化生最初接觸風而質地變硬，既然沒有原本的形體，因為接觸而成立。這裡取轉變受異身，稱之為化生，所以說是『轉蛻』。『羯南』指的是硬肉。這是五障之類。
由於執著於世界留礙，輪迴于障礙的顛倒境界，和合執著而形成八萬四千種精耀錯亂的想法。因此產生了色相，『羯南』（Karanam，意為硬肉）之類流轉於國土，吉祥或兇險，精明，充塞其間。留礙作為因緣，障礙隔絕不能決斷，如果遇到光明顯著，喜愛這個而受生，名為色相『羯南』。星辰日月，吉祥的是『休』，兇險的是『咎』，下至小火光、蚌珠，都屬於此類。這些都是有情眾生變化而生，能夠與世間產生吉祥或兇險的感應。這是六惑之類。
由於執著於世界銷散，輪迴于迷惑的顛倒境界，和合昏暗而形成八萬四千種陰隱錯亂的想法。因此產生了無色『羯南』（Karanam，意為硬肉）之類流轉於國土，空虛消散沉沒，其類……
【English Translation】 English version Therefore, horizontal species are produced. 'Aputam' (meaning water bubble) refers to the wet-born, such as those born from wombs and eggs. This is the category of the three realms.
Due to attachment to the world, revolving in inverted realms, and the combination of warmth, eighty-four thousand confused and inverted thoughts are formed. Therefore, the appearance of wet-birth arises, and the 'Besi' (meaning soft flesh) species circulate in the land, containing wriggling and squirming creatures, filling it. Due to attachment, the mind is focused on the realm, and when it corresponds with thoughts in a warm and moist place, it is born, hence the saying 'formed by warmth'. 'Confused and inverted thoughts' refer to violating the heart and trust, indulging in emotions, and thus sensing the birth of such beings, flying and moving uncertainly. 'Besi' refers to soft flesh, because it is initially born from moisture, and the form is still soft. Since it is not born from a womb, it has no previous existence. This is the category of the four false elements.
Due to attachment to the changing world, revolving in false and inverted realms, and the combination of touch, eighty-four thousand new and old confused thoughts are formed. Therefore, the appearance of transformation arises, and the 'Karanam' (meaning hard flesh) species circulate in the land, transforming, molting, and flying, filling it. Change is impermanent, and the false replaces the old with the new. When touching the realm corresponds with thoughts, it is born. 'New and old confused thoughts' refer to not following benevolence and righteousness, disliking the old and taking the new, only following one's own emotions, loving that and forgetting this, falsely relying on untruth. Transformation receives a different body. Moreover, the initial substance of transformation hardens upon contact with the wind, and since there is no original form, it is established by contact. Here, taking the transformation to receive a different body is called transformation, hence the saying 'transformation and molting'. 'Karanam' refers to hard flesh. This is the category of the five obstacles.
Due to attachment to the world's obstruction, revolving in the inverted realm of obstacles, and the combination of attachment, eighty-four thousand refined and dazzling confused thoughts are formed. Therefore, the appearance of form arises, and the 'Karanam' (meaning hard flesh) species circulate in the land, auspicious or ominous, refined and clear, filling it. Obstruction serves as the cause, hindering and preventing resolution. If it encounters brightness and clarity, it loves this and is born, named the form 'Karanam'. The stars, sun, and moon, the auspicious are 'auspicious', and the ominous are 'inauspicious', down to the small flame and pearl, all belong to this category. These are all sentient beings born from transformation, capable of producing auspicious or ominous omens in the world. This is the category of the six delusions.
Due to attachment to the world's dissipation, revolving in the inverted realm of delusion, and the combination of darkness, eighty-four thousand hidden and obscure confused thoughts are formed. Therefore, the formless 'Karanam' (meaning hard flesh) species circulate in the land, empty, scattered, and submerged, its kind...
充塞 銷散為緣。惑暗顛倒。厭壞色相。思無邊空。色盡心亡。厭空絕想。乃至有頂沉冥幽隱。即無色界外道之類耳 七影類。
由因世界罔象輪迴影顛倒故。和合憶成八萬四千潛結亂想。如是故有想相羯南流轉國土。神鬼精靈其類充塞 虛妄影像。似有如無。信憶則靈。絕信則否。蹈跡附影之類。皆從憶想所生。因即外道凡夫。祈神禱祠。存形立影。終身奉事。志慕神通。精靈向附。因果相酬。必生其類 八癡類。
由因世界愚鈍輪迴癡顛倒故。和合頑成八萬四千枯槁亂想。如是故有無想羯南流轉國土。精神化為土木金石其類充塞 墮在世間。愚癡為本。既非覺了。頑鈍相成。或乃習定灰凝。思專枯槁。心隨境變。化物成身。用無識為真修。將頑愚為至道。乃至如劫毗羅化為石千年華表土木精怪等。並心祈報質。非畢竟無情。報盡入輪。如無想天墮 九偽類。
由因世界相待輪迴偽顛倒故。和合染成八萬四千因依亂想。如是故有非有色相成色羯南流轉國土。諸水母等以蝦為目其類充塞 因依假待。虛偽不真。托穢成身。藉物為導。因即和合巧偽。改故為新。或附托因依。遞倚形勢。資身養命。業果相循。如水母等以水沫成身以蝦為目。有情身內八萬戶蟲。並是此類。攬物成體。假食於他。不從自
【現代漢語翻譯】 現代漢語譯本： 充滿、消散都以因緣為條件。迷惑昏暗、顛倒錯亂，厭惡敗壞的色相，思念無邊無際的空，色身消盡心識也隨之泯滅，厭棄空而斷絕一切思慮，乃至到達非想非非想處天仍然沉溺於幽暗隱蔽之中，這些都是沒有真知的**外道之流所為。——七影類。
由於執著於世界的虛妄表象，在輪迴中顛倒錯亂，和合而憶念形成八萬四千種潛藏的迷惑亂想。因此，就有了想相羯南（Saṃjñā-skandha，想蘊）在國土中流轉，各種神鬼精靈充斥其間——這些都是虛妄的影像，似有若無，相信憶念它就靈驗，不相信就毫無作用。那些追逐足跡、依附影子的，都是從憶想中產生。因此，外道凡夫祈求神靈，祭祀鬼神，存留形象，樹立偶像，終身供奉侍候，一心向往神通，精靈鬼怪便來依附。因果相互酬報，必定生於同類之中。——八癡類。
由於執著於世界的愚鈍，在輪迴中顛倒錯亂，和合而頑固地形成八萬四千種枯槁的亂想。因此，就有了無想羯南（Asaṃjñā-skandha，無想蘊）在國土中流轉，精神轉化為土木金石，充斥其間——這些都是墮落在世間，以愚癡為根本。既然沒有覺悟，就只能頑固遲鈍地相互作用。或者修習禪定，心如死灰般凝固，心思專注于枯槁，心隨外境而變化，化為外物之身。把沒有知覺當作真正的修行，把頑固愚昧當作最高的道理。乃至像劫毗羅（Kapila）化為石頭，千年的華表、土木精怪等，都以心來祈求回報，並非完全沒有情感，報應結束之後仍然會進入輪迴，如同從無想天墮落一樣。——九偽類。
由於執著於世界的相互依賴，在輪迴中顛倒錯亂，和合而染成八萬四千種因緣依賴的亂想。因此，就有了非有色相而成就色相的羯南（Rūpa-skandha，色蘊）在國土中流轉，像水母等以蝦為眼睛，充斥其間——這些都是因緣依賴，虛偽不真，依託污穢之物而形成身體，藉助外物來引導自己。因此，就有了和合的巧妙偽裝，改舊換新。或者依附於其他事物，相互依靠，憑藉外在的形勢來維持生命。業果相互循環。就像水母等用水沫形成身體，以蝦為眼睛，有情眾生身體內的八萬戶蟲，都是此類。攝取外物來形成身體，依靠吞食其他生物為生，不依靠自身。
【English Translation】 English version: Filling and dissipation are conditioned by causes and conditions. Deluded darkness and inverted perceptions, loathing the decaying forms, contemplating boundless emptiness, the exhaustion of form and the cessation of mind, detesting emptiness and severing all thoughts, even reaching the summit of existence (Bhavagra, the peak of existence) while still immersed in obscurity and concealment—these are the practices of those without true knowledge, the heretics. - Seven Shadow Categories.
Due to attachment to the illusory appearances of the world, being inverted and confused in the cycle of rebirth, combining and recollecting to form eighty-four thousand hidden and confused thoughts. Therefore, there is the Saṃjñā-skandha (aggregate of perception) flowing through the lands, with various gods, ghosts, and spirits filling them—these are all illusory images, seemingly existent yet virtually non-existent. Believing and remembering them makes them efficacious; disbelieving them renders them ineffective. Those who follow traces and cling to shadows are all born from recollection and thought. Therefore, heretics and ordinary people pray to gods, worship spirits, preserve images, and erect idols, serving them throughout their lives, yearning for supernatural powers, and spirits come to attach themselves. Cause and effect reciprocate, and they are bound to be born into the same category. - Eight Ignorance Categories.
Due to attachment to the dullness of the world, being inverted and confused in the cycle of rebirth, combining and stubbornly forming eighty-four thousand withered and confused thoughts. Therefore, there is the Asaṃjñā-skandha (aggregate of non-perception) flowing through the lands, with spirits transforming into earth, wood, metal, and stone, filling them—these are all fallen into the world, with ignorance as their root. Since they have not awakened, they can only interact with stubborn dullness. Or they may practice meditation, with their minds solidified like dead ashes, their thoughts focused on withering away. Their minds change with external circumstances, transforming into the bodies of external objects. They take the absence of consciousness as true cultivation, and regard stubborn ignorance as the ultimate truth. Even like Kapila transforming into stone, the thousand-year-old ornamental columns, and the spirits of earth and wood, all seek reciprocation with their minds, and are not entirely without emotion. When their retribution ends, they still enter the cycle of rebirth, just like falling from the realm of non-perception. - Nine Falsehood Categories.
Due to attachment to the interdependence of the world, being inverted and confused in the cycle of rebirth, combining and becoming tainted with eighty-four thousand confused thoughts of dependent origination. Therefore, there is the Rūpa-skandha (aggregate of form) that achieves form without having form flowing through the lands, like jellyfish using shrimp as eyes, filling them—these are all dependent on conditions, false and untrue, relying on impure things to form their bodies, and using external objects to guide themselves. Therefore, there is the skillful disguise of combination, changing the old for the new. Or they attach themselves to other things, relying on each other, and depending on external circumstances to sustain their lives. The karmic results reciprocate. Just like jellyfish using water foam to form their bodies and shrimp as eyes, the eighty thousand types of worms within the bodies of sentient beings are all of this kind. They take external objects to form their bodies, and rely on devouring other beings for sustenance, not relying on themselves.
類受身。故名非有色相 十性類。
由因世界相引輪迴性顛倒故。和合咒成八萬四千呼召亂想。由是故。有非無色相無色羯南。流轉國士。咒詛厭生其類充塞 互相引調誘以成性。咒詛更加召以為類。雖從聲感。假自性質。如蝦蟆等。以聲附卵然後長養。非聲則壞。因即或由好著聲境。或是違誓。厭禱求生。心口為殃。報招其咎耳 十一罔類。
由因世界合妄輪迴罔顛倒故。和合異成八萬四十回互亂想。如是故有非有想相成想羯南流轉國土。彼蒲盧等異質相成其類充塞 交合虛妄。誣罔相成。取異為同。回他作己。元非想相。后假相成。即蒲盧等是此類也。蒲盧蜾蠃也。取青蟲為子。非己所生。推因。或是違親認義。棄本從他。謬繼別宗。妄襲余族。因果之應。感此類生 十二殺類。
由因世界怨害輪迴殺顛倒故。和合怪成八萬四千食父母想。如是故有非無想相無想羯南流轉國土。如土梟等附塊為兒。及破鏡鳥以毒樹果抱為其子。子成父母皆遭其食。其類充塞 冤對相仇。連環不止。托至親之父子。發至怨之殺害。豈不怪哉。初生托質互有想愛。故云非無想相。后時成大父母遭食。故云無想。土梟破鏡附塊抱果。子子孫孫相成相襲。業使之然。非自然耳。問既是怨對。無感生義。何得用附而生怨中
【現代漢語翻譯】 現代漢語譯本 類受身（指沒有固定形體的眾生）。所以叫做非有色相十性類。
由於執著世界之因，妄想輪迴，性情顛倒的緣故，各種咒語混合，形成了八萬四千種呼喚召請的混亂想法。因此，產生了非無色相無色羯南（指非物質形態的生命體），在各個國土流轉。它們用咒詛厭勝之術來求生，同類之間互相充斥，互相引誘調和，從而形成習性。咒詛更加重了召請的力量，使它們聚整合群。雖然它們通過聲音感應而生，但實際上是假借了其他物質的性質。就像蝦蟆（蛤蟆）等生物，通過聲音將卵附著在其他物體上，然後才能生長，如果沒有聲音就會壞死。究其原因，或是因為喜歡執著于聲音的境界，或是因為違背誓言，用厭勝之術祈求生存，心和口都成了災禍的根源，最終招致了這樣的報應。這就是十一罔類。
由於執著世界，和合虛妄，輪迴罔替，顛倒錯亂的緣故，各種不同的事物混合，形成了八萬四千種回互交織的混亂想法。因此，產生了非有想相成想羯南（指似有思想又似無思想的生命體），在各個國土流轉。就像蒲盧（一種寄生蜂）等生物，用不同的物質相互結合而成，同類之間互相充斥，交合虛妄，用虛假的手段相互欺騙，把不同的東西當成相同的，把別人的東西當成自己的。原本沒有思想，後來假借其他物質才形成思想。蒲盧等就是這一類。蒲盧就是蜾蠃（一種寄生蜂），抓來青蟲作為自己的孩子，但青蟲並非自己所生。推究其原因，或是因為違背親情而認同義理，拋棄根本而追隨其他，錯誤地繼承了其他宗派，胡亂地沿襲了其他族群。因果報應，感召了這類生命的產生。這就是十二殺類。
由於執著世界，怨恨傷害，輪迴殺戮，顛倒錯亂的緣故，各種怪異的事物混合，形成了八萬四千種吃父母的想法。因此，產生了非無想相無想羯南（指似無思想又似有思想的生命體），在各個國土流轉。就像土梟（貓頭鷹）等生物，將土塊當作自己的孩子，以及破鏡鳥用有毒的樹果抱在懷裡當作自己的孩子，孩子長大后，父母都會被吃掉。這類生物之間互相充斥，冤冤相報，仇恨不斷，寄託在至親的父子關係中，卻引發了極端的怨恨和殺害，難道不奇怪嗎？最初出生時，相互寄託，彼此有思想和愛意，所以說是『非無想相』。後來長大后，父母卻被吃掉，所以說是『無想』。土梟、破鏡鳥，附著土塊，抱著果實，子子孫孫，相互沿襲，這是業力所致，並非自然而然。有人問：既然是冤冤相報，沒有感應而生的道理，為什麼可以用附著的方式產生怨恨呢？
【English Translation】 English version These are beings that receive a body through their actions (referring to beings without a fixed form). Therefore, they are called the Non-Substantial Ten Categories.
Due to attachment to the causes of the world, deluded reincarnation, and inverted nature, various mantras combine to form eighty-four thousand confused thoughts of summoning and invocation. Therefore, there arise Non-Non-Substantial Non-Substantial Karman (referring to life forms without material form), which transmigrate through various lands. They seek life through curses and spells, filling their kind, mutually attracting and harmonizing to form habits. Curses further strengthen the power of invocation, causing them to gather in groups. Although they are born through sound, they actually borrow the nature of other substances. Like toads, they attach their eggs to other objects through sound, and then they grow; without sound, they would perish. The cause is either attachment to the realm of sound, or violation of vows, seeking survival through curses. The mind and mouth become the source of calamity, ultimately inviting such retribution. These are the Eleven Deceptive Categories.
Due to attachment to the world, combining falsehoods, continuous reincarnation, and inverted confusion, various different things combine to form eighty-four thousand mutually intertwined confused thoughts. Therefore, there arise Non-Having-Thought-Appearance Accomplishing-Thought Karman (referring to life forms that seem to have thoughts but also seem not to), which transmigrate through various lands. Like the Philanthus (a parasitic wasp), they combine different substances to form themselves, filling their kind, engaging in false unions, deceiving each other with falsehoods, taking different things as the same, and taking others' things as their own. Originally without thought, they later borrow other substances to form thought. The Philanthus and similar beings belong to this category. The Philanthus is a kind of parasitic wasp that captures green caterpillars as its offspring, but the caterpillars are not born of itself. The cause is either violating kinship and recognizing righteousness, abandoning the root and following others, wrongly inheriting other sects, and recklessly inheriting other clans. The response of cause and effect summons the birth of such life forms. These are the Twelve Killing Categories.
Due to attachment to the world, resentment and harm, reincarnation of killing, and inverted confusion, various strange things combine to form eighty-four thousand thoughts of eating parents. Therefore, there arise Non-Non-Thought-Appearance Non-Thought Karman (referring to life forms that seem to have no thoughts but also seem to have), which transmigrate through various lands. Like the owl, which attaches itself to a lump of earth as its child, and the broken-mirror bird, which holds poisonous tree fruits in its embrace as its child, when the child grows up, the parents are eaten. These beings fill their kind, with endless cycles of vengeance and hatred, entrusted to the closest parent-child relationship, yet triggering extreme resentment and killing. Is this not strange? At the beginning of birth, they mutually rely on each other, with thoughts and love, so it is said to be 'Non-Non-Thought-Appearance'. Later, when they grow up, the parents are eaten, so it is said to be 'Non-Thought'. The owl, the broken-mirror bird, attaching to lumps of earth, holding fruits, generation after generation, mutually inheriting, this is caused by karma, not by nature. Someone asks: Since it is a cycle of vengeance, there is no reason for responsive birth, why can resentment be produced by attachment?
有愛。答托質須資愛想。殺害由乎先業。愛想無常。由業所起。始雖起愛。后變成憎。故遭其食 三結名類。
是名眾生十二種類 如文。
首楞嚴義疏注經卷第七 大正藏第 39 冊 No. 1799 首楞嚴義疏注經
首楞嚴義疏注經卷第八(之一)
長水沙門子璇集
二返妄歸真辨地位之相三。初辨漸次修行者。前由無明動彼靜心。從細至粗。遂成三相及二顛倒 又由世界和合相涉根塵相對成業性故。十二區分。類生差別。流浪苦海如汲井輪。其猶空華于湛精明亂生亂滅。此皆塵勞煩惱污染真性不得清凈。今欲轉染歸凈返流復源。故立漸次修行以為對治。下喻云。如凈器中除去毒蜜。以諸湯水並雜灰香洗滌其器后貯甘露。由此漸次以立地位也 文二。一結前生后二。一結前顛倒因。
阿難。如是眾生。一一類中。亦各各具十二顛倒。猶如捏目亂華髮生。顛倒妙圓真凈明心。具足如斯虛妄亂想 眾生妄心無始熏習業苦種子如恒河沙。何啻十二八萬四千。故一一類。復具十二。于妙圓中。皆是狂勞虛妄華相 二生后漸次法。
汝今修證佛三摩提。於是本因元所亂想。立三漸次。方得除滅。如凈器中除去毒蜜以諸湯水並雜灰香洗滌其器后貯甘露 真心如器。顛倒即
【現代漢語翻譯】 有愛：回答說，執著於此需要依靠愛慾的念想（愛想）。殺害行為源於過去的業力。愛慾的念想是無常的，由業力所生起。開始時雖然生起愛，後來會變成憎恨，因此會遭受被吞食的果報。三結（貪慾結、嗔恚結、愚癡結）是這些類別的名稱。
這就是所謂的眾生的十二種類，如經文所說。
首楞嚴義疏注經卷第七 大正藏第 39 冊 No. 1799 首楞嚴義疏注經
首楞嚴義疏注經卷第八(之一)
長水沙門子璇集
二、返回虛妄，歸於真如，辨別地位的相狀，分為三部分。首先辨別漸次修行的人。之前由於無明擾動了清凈的心，從細微到粗大，於是形成了三相（能見相、所見相、見性相）和二種顛倒（眾生顛倒、世界顛倒）。又由於世界和合，相互牽涉，根塵相對，形成了業性，因此分為十二種類別，眾生的種類各不相同，在苦海中流浪，就像汲井的輪子一樣。這就像虛空中的花朵，在清澈明凈的精明中，混亂地生起又混亂地滅去。這些都是塵勞煩惱污染了真性，使其不得清凈。現在想要轉染為凈，返回本源，所以設立漸次修行作為對治。下面用比喻來說明，就像在乾淨的器皿中除去毒蜜，用各種湯水和灰香洗滌器皿，然後儲存甘露。由此漸次建立地位。分為兩部分。一、總結前文，引出後文。二、總結之前的顛倒之因。
阿難（Ananda）：像這樣的眾生，每一種類別中，也都各自具有十二種顛倒，就像揉眼睛時會看到虛幻的花朵一樣，顛倒了妙圓真凈的明心，完全具備了這樣的虛妄亂想。眾生的妄心，無始以來熏習的業苦種子，多如恒河沙數，何止十二種，八萬四千種。所以在每一種類別中，又都具備十二種顛倒。在妙圓真心之中，這些都是狂勞虛妄的花相。
現在你修證佛的三摩提（Samadhi，定），從這個根本原因，最初的混亂念想，設立三種漸次，才能得以消除滅盡。就像在乾淨的器皿中除去毒蜜，用各種湯水和灰香洗滌器皿，然後儲存甘露。真心就像器皿，顛倒就是
【English Translation】 Having love: The answer is that clinging to this requires relying on the thought of love and desire (Aishaṅ). Killing arises from past karma. The thought of love and desire is impermanent, arising from karma. Although love arises at the beginning, it later turns into hatred, and therefore one suffers the consequence of being eaten. The three bonds (greed, hatred, and delusion) are the names of these categories.
These are the so-called twelve categories of sentient beings, as stated in the text.
Śūraṅgama Sutra Commentary and Explanation, Volume 7 Taishō Tripiṭaka, Volume 39, No. 1799, Śūraṅgama Sutra Commentary and Explanation
Śūraṅgama Sutra Commentary and Explanation, Volume 8 (Part 1)
Compiled by Śramaṇa Zixuan of Changshui
- Returning from Illusion to Truth, Discriminating the Characteristics of Stages, in three parts. First, discriminating those who cultivate gradually. Previously, due to ignorance disturbing the tranquil mind, from subtle to coarse, the three aspects (seer aspect, seen aspect, and seeing nature aspect) and two inversions (sentient being inversion, world inversion) were formed. Furthermore, due to the combination and involvement of the world, and the interaction of roots and dust, karmic nature is formed, hence the twelve distinctions. The types of sentient beings are different, wandering in the sea of suffering like a well wheel. It is like empty flowers, arising and ceasing chaotically in the clear and bright essence. These are all defilements of dust and labor, afflictions that pollute the true nature, preventing it from being pure. Now, wanting to transform defilement into purity, returning to the source, gradual cultivation is established as a countermeasure. The following uses a metaphor, like removing poisonous honey from a clean vessel, washing the vessel with various soups and fragrant ashes, and then storing sweet dew. From this, stages are gradually established. Divided into two parts. 1. Concluding the previous and introducing the following. 2. Concluding the cause of previous inversions.
Ananda: Sentient beings like these, in each category, also each possess twelve inversions, like seeing illusory flowers when rubbing the eyes, inverting the wonderful, perfect, true, pure, and bright mind, fully possessing such false and chaotic thoughts. The deluded mind of sentient beings, the seeds of karmic suffering accumulated since beginningless time, are as numerous as the sands of the Ganges River, not just twelve, but eighty-four thousand. Therefore, in each category, there are also twelve inversions. Within the wonderful and perfect true mind, these are all frantic, laborious, and illusory flower appearances.
Now you cultivate and realize the Buddha's Samadhi, from this fundamental cause, the initial chaotic thought, establish three gradual stages, in order to eliminate and extinguish them. It's like removing poisonous honey from a clean vessel, washing the vessel with various soups and fragrant ashes, and then storing sweet dew. The true mind is like the vessel, the inversion is
毒蜜。湯水等即戒定慧。洗滌即修習。甘露即無生忍。若本無垢。亦無修證。既有修證。須具眾因。故此三種皆為本也 二正辨修行二。一徴列。
云何名為三種漸次。一者修習除其助因。二者真修刳其正性 前問至何漸次得修行目。今此第二正名修行。故云真修。
三者增進違其現業 五種辛菜名為助因。以能資助煩惱業故。淫盜殺妄名為正性。以是生死根本解脫怨故。根塵偶對。流逸奔趣。正是無明現行業用。是故除而去之。刳而空之。違而背之。茍三行漸著。功用漸成。六用不行。返流全一。妙圓平等。身心快然。是人即獲無生法忍 二別釋三。一除其助因二。一總指食為助因。
云何助因。阿難。如是世界十二類生。不能自全。依四食住。所謂段食。觸食。思食。識食。是故佛說一切眾生皆依食住 皆依食住者。食以資益諸根大種。心心所法能生喜樂相續執持。故有四種。段謂分段。以欲界香味觸三正消變時有資益義。乃名為食。觸食。謂根境識三和合。能引意識相應觸起。觸對前境。能生喜樂。資益諸根及心心所故。思食。謂意識相應思與欲俱轉。于可意境希望偏勝有資益義故。識食謂第八識。由前三食緣助勢力。令此第八體有增勝。故能執持諸根大種。能與諸法為長養因。有攝益義。
【現代漢語翻譯】 現代漢語譯本： 『毒蜜』、『湯水』等同於戒、定、慧（戒律、禪定、智慧）。『洗滌』等同於修習（修行和學習）。『甘露』等同於無生忍（對事物不生不滅的深刻理解和接受）。如果本來就沒有污垢，也就不存在修證（修行和證悟）。既然有修證，就必須具備各種因緣。因此，這三種（戒定慧）都是根本。 二、正辨修行（正確辨析修行）二。 一、徴列（提問並列出）： 『云何名為三種漸次？』（什麼叫做三種漸次？）一者修習除其助因（一是通過修行去除輔助因素），二者真修刳其正性（二是真正修行，去除其根本性質）。前問至何漸次得修行目（前面問到什麼漸次才能獲得修行的目標），今此第二正名修行（現在這第二點正是名為修行），故云真修（所以說是真正的修行）。 三者增進違其現業（三是增進修行，違背現有的業力）。五種辛菜名為助因（五種辛辣的蔬菜被稱為輔助因素），以能資助煩惱業故（因為它們能夠資助煩惱和業力）。淫盜殺妄名為正性（淫慾、偷盜、殺生、妄語被稱為根本性質），以是生死根本解脫怨故（因為它們是生死輪迴的根本，是解脫的怨敵）。根塵偶對（根和塵的偶然相對），流逸奔趣（放縱而奔向），正是無明現行業用（正是無明的現有行業作用）。是故除而去之（因此要去除它），刳而空之（挖空它），違而背之（違背它）。茍三行漸著（如果這三種修行逐漸顯現），功用漸成（功效逐漸形成），六用不行（六種作用不行），返流全一（返回到本源的統一），妙圓平等（奇妙圓滿和平等），身心快然（身心快樂）。是人即獲無生法忍（這個人就能獲得無生法忍）。 二、別釋三（分別解釋三種漸次）。一、除其助因二（去除輔助因素）。一、總指食為助因（總的來說，食物是輔助因素）： 『云何助因？』（什麼是輔助因素？）阿難（Ananda，佛陀的十大弟子之一），如是世界十二類生（像這樣的世界裡有十二類眾生），不能自全（不能完全依靠自己），依四食住（依靠四種食物而生存）。所謂段食（所謂段食），觸食（觸食），思食（思食），識食（識食）。是故佛說一切眾生皆依食住（所以佛說一切眾生都依靠食物而生存）。皆依食住者（都依靠食物而生存的原因是），食以資益諸根大種（食物用來資養諸根和大種），心心所法能生喜樂相續執持（心和心所法能夠產生喜樂，相續不斷地執持）。故有四種（所以有四種）。段謂分段（段是指分段），以欲界香味觸三正消變時有資益義（因為在欲界，香味觸三種在消化變化時有資養的意義），乃名為食（才被稱為食物）。觸食（觸食），謂根境識三和合（是指根、境、識三種和合），能引意識相應觸起（能夠引起意識相應的觸覺產生）。觸對前境（觸覺面對前面的境界），能生喜樂（能夠產生喜樂），資益諸根及心心所故（資養諸根以及心和心所）。思食（思食），謂意識相應思與欲俱轉（是指意識相應的思與慾望一同運轉），于可意境希望偏勝有資益義故（對於可意的境界，希望特別強烈，有資養的意義）。識食（識食）謂第八識（是指第八識），由前三食緣助勢力（由於前三種食物的因緣幫助的力量），令此第八體有增勝（使這第八識的本體有增長和殊勝），故能執持諸根大種（所以能夠執持諸根和大種），能與諸法為長養因（能夠為諸法作為生長滋養的原因），有攝益義（有攝取和利益的意義）。
【English Translation】 English version: 'Poisoned honey', 'soup', etc., are equivalent to Sila (morality), Samadhi (concentration), and Prajna (wisdom). 'Washing' is equivalent to practice (cultivation and learning). 'Nectar' is equivalent to Anutpattika-dharma-kshanti (the profound understanding and acceptance of the non-arising and non-ceasing nature of things). If there is no inherent defilement, there is no cultivation or realization. Since there is cultivation and realization, various causes and conditions must be present. Therefore, these three (Sila, Samadhi, and Prajna) are fundamental. 2. Correctly Discriminating Practice (correctly analyzing practice) 2. 1. Questioning and Listing: 'What are the three gradual stages called?' First, practice to eliminate auxiliary causes; second, true practice to hollow out its essential nature. The previous question asked what gradual stages lead to the goal of practice; now this second point is precisely called practice, hence the term 'true practice'. Third, advance by opposing current karma. The five pungent vegetables are called auxiliary causes because they can aid afflictions and karma. Lust, theft, killing, and lying are called essential nature because they are the root of samsara and the enemy of liberation. When the roots and objects meet, flowing and rushing, this is precisely the function of ignorance's present activity. Therefore, eliminate it, hollow it out, oppose it, and turn away from it. If these three practices gradually manifest, and their effects gradually form, the six functions will not operate, returning to the unity of the source, wonderfully complete and equal, the body and mind will be joyful. This person will then obtain Anutpattika-dharma-kshanti. 2. Separate Explanation of the Three (separately explaining the three gradual stages). 1. Eliminating Auxiliary Causes 2. 1. Generally referring to food as an auxiliary cause: 'What are auxiliary causes?' Ananda (one of the Buddha's ten great disciples), beings in this world of twelve categories cannot sustain themselves entirely and rely on four kinds of food to live. These are called coarse food, contact food, volitional food, and consciousness food. Therefore, the Buddha said that all beings rely on food to live. The reason why all rely on food to live is that food nourishes the roots and great elements, and mental states can generate joy and continuously sustain them. Therefore, there are four kinds. Coarse food refers to segmented food because in the desire realm, the three of taste, smell, and touch have a nourishing meaning when they are digested and transformed, and thus are called food. Contact food refers to the combination of root, object, and consciousness, which can cause the arising of corresponding touch of consciousness. When touch faces the preceding object, it can generate joy, nourishing the roots and mental states. Volitional food refers to the thought corresponding to consciousness turning together with desire, and the hope for desirable objects is particularly strong, thus having a nourishing meaning. Consciousness food refers to the eighth consciousness, which, due to the power of the conditions and assistance of the preceding three foods, causes this eighth consciousness to have growth and excellence, so it can uphold the roots and great elements and can be a cause of growth and nourishment for all dharmas, having the meaning of embracing and benefiting.
故名為食。如四食章 二別示食辛過患三。一勸令斷。
阿難。一切眾生。食甘故生。食毒故死。是諸眾生。求三摩提。當斷世間五種辛菜 有資益義。皆名為甘。不正消變能壞身心。皆名為毒。五辛者。謂大蒜茖蔥慈蔥蘭蔥興渠。是五性熱氣葷味辣。修行者食。能殺法身。如食毒也。故須斷之 二示過患二 一現同鬼住。
是五種辛。熟食發淫。生啖增恚如是世界食辛之人。縱能宣說十二部經。十方天仙。嫌其臭穢咸皆遠離。諸餓鬼等。因彼食次舐其唇吻。常與鬼住。福德日銷。長無利益 生死根本無過淫殺。此五能助。復加葷穢。引諸邪惡。污清凈道。故福德天眾舍離。無益諸鬼同住也。唯增癡惑。失正真道。修三昧者豈不慎之 二終作魔民。
是食辛人。修三摩地。菩薩天仙十方善神不來守護。大力魔王。得其方便。現作佛身來為說法。非毀禁戒。贊淫怒癡。命終自為魔王眷屬。受魔福盡。墮無間獄 臭辣葷穢非可聖意。故不守護。魔不持戒。而修邪定。及修世福。遂感魔宮。以定福力。且順生報。其毀禁業順後方受。故云福盡墮獄 三結成行。
阿難。修菩提者。永斷五辛。是則名為第一增進修行漸次 二刳其正性二。一勸持戒二。一正勸止持三。一正明。
云何正性。阿難
【現代漢語翻譯】 現代漢語譯本： 因此稱之為食。如四食章。二、分別闡述食用辛辣之物的過患。三、勸誡斷除。
阿難（Ananda，佛陀的十大弟子之一）。一切眾生，因為食用甘美的食物而生存，因為食用有毒的食物而死亡。這些尋求三摩提（Samadhi，一種高度集中的冥想狀態）的眾生，應當斷除世間的五種辛菜（指具有刺激性氣味的蔬菜）。具有滋養益處的，都稱為甘美；不正當的消化變化，能夠破壞身心的，都稱為有毒。五辛指的是大蒜、茖蔥、蔥、慈蔥、興渠。這五種食物性質燥熱，氣味葷腥辛辣。修行者食用，能夠殺死法身（Dharmakaya，佛的法性之身），如同食用毒藥一樣。所以必須斷除。
二、闡述過患。二、一、現在與鬼同住。
這五種辛菜，煮熟了食用會引發淫慾，生吃會增長嗔恚。像這樣，這個世界食用辛辣之物的人，即使能夠宣講十二部經，十方天仙也會嫌棄他們的臭穢而遠離。各種餓鬼等，會因為他們食用后的殘餘氣味而舔舐他們的嘴唇。經常與鬼同住，福德日益消減，長久沒有利益。生死根本沒有超過淫慾和殺生的。這五種辛菜能夠助長淫慾和殺生，又加上葷腥污穢，引來各種邪惡，玷污清凈的修行之道。所以福德天眾捨棄他們而離去，與各種鬼同住也沒有益處。只會增長愚癡迷惑，失去正真之道。修習三昧的人怎麼能不謹慎呢？
二、最終成為魔的眷屬。
這些食用辛辣之物的人，修習三摩地，菩薩（Bodhisattva，發願成佛的修行者）、天仙、十方善神不會前來守護。大力魔王得到機會，顯現為佛的身相來為他們說法，詆譭禁戒，讚揚淫慾、嗔恚、愚癡。命終之後自然成為魔王的眷屬。享受完魔的福報，墮入無間地獄（Avici Hell，佛教中最底層的地獄）。臭辣葷腥污穢，不合聖人的心意。所以沒有守護。魔不持守戒律，卻修習邪定，以及修習世間的福報，於是感得魔宮。憑藉禪定的福力，暫且順應生前的果報。他們毀壞禁戒的惡業，順應在死後才承受。所以說福報享盡后墮入地獄。
三、總結修行。
阿難，修習菩提（Bodhi，覺悟）的人，永遠斷除五辛。這就稱為第一增進修行的漸次。
二、刳其正性。二、一、勸持戒。二、一、正勸止持。三、一、正明。
什麼是正性？阿難
【English Translation】 English version: Therefore, it is called food. As in the chapter on the Four Foods. Second, separately explain the faults of eating pungent foods. Third, exhort to abstain.
Ananda (one of the ten principal disciples of the Buddha). All sentient beings live because they eat sweet food, and die because they eat poisonous food. These sentient beings who seek Samadhi (a state of intense concentration achieved through meditation) should abstain from the five pungent vegetables of the world (referring to vegetables with stimulating odors). That which has nourishing benefits is called sweet; improper digestion and transformation that can harm the body and mind is called poisonous. The five pungent vegetables are garlic, scallions, onions, leeks, and asafoetida. These five are hot in nature, with a strong, spicy, and pungent taste. Practitioners who eat them can kill the Dharmakaya (the body of the Dharma, the ultimate nature of the Buddha), just like eating poison. Therefore, they must be abstained from.
Second, explain the faults. Two, one, currently living with ghosts.
These five pungent vegetables, when cooked and eaten, arouse lust; when eaten raw, they increase anger. Like this, people in this world who eat pungent foods, even if they can expound the twelve divisions of the scriptures, the celestial beings of the ten directions will dislike their foul odor and stay far away. Various hungry ghosts will lick their lips because of the residual odor after they eat. They constantly live with ghosts, their blessings are diminished day by day, and they have no benefit in the long run. The root of birth and death is nothing more than lust and killing. These five pungent vegetables can aid lust and killing, and adding the foulness of meat, they attract all kinds of evil, defiling the pure path of practice. Therefore, the celestial beings of blessings abandon them and leave, and living with various ghosts is of no benefit. It only increases ignorance and delusion, losing the true path. How can those who cultivate Samadhi not be cautious?
Two, ultimately becoming members of the demon's retinue.
These people who eat pungent foods, when cultivating Samadhi, Bodhisattvas (beings who vow to achieve Buddhahood), celestial beings, and virtuous deities of the ten directions will not come to protect them. The powerful demon king gets the opportunity, manifesting as the body of the Buddha to preach to them, denigrating precepts and praising lust, anger, and ignorance. After death, they naturally become members of the demon king's retinue. After enjoying the demon's blessings, they fall into Avici Hell (the lowest level of hell in Buddhism). The foul, spicy, and pungent odor is not in accordance with the intentions of the sages. Therefore, there is no protection. Demons do not uphold precepts, but cultivate evil concentration, as well as cultivate worldly blessings, thus sensing the demon palace. Relying on the power of concentration and blessings, they temporarily comply with the retribution of their previous lives. Their evil deeds of breaking precepts are complied with and received only after death. Therefore, it is said that after the blessings are exhausted, they fall into hell.
Three, concluding the practice.
Ananda, those who cultivate Bodhi (enlightenment) should forever abstain from the five pungent vegetables. This is called the first gradual progress in cultivation.
Two, excavating its true nature. Two, one, exhorting to uphold precepts. Two, one, directly exhorting to stop upholding. Three, one, directly clarifying.
What is true nature? Ananda
。如是眾生。入三摩地。要先嚴持清凈戒律。永斷淫心。不食酒肉。以火凈食。無啖生氣 正性者。此殺盜淫性是罪故。復是生死根本性故。然飲酒合是助因。今為正性者。以過惡深於辛故。以火凈食者以淺況深。生果尚須凈食。何況酒肉淫盜殺妄。涅槃護譏嫌戒。與性重等。故須防微免致大過 二反顯。
阿難。是修行人。若不斷淫及與殺生。出三界者。無有是處 豈有具諸功德出離之體而從淫盜殺妄中得。必不然也 三順結。
當觀淫慾猶如毒蛇如見怨賊 毒蛇怨賊。能殺生身。不損法體。淫慾能損法身慧命。真修行者必須永斷。涅槃經說。菩薩觀愛有九種過患。一如債有餘。二如羅剎女婦。三如妙華莖有毒蛇。四如惡食性所不便而強食之。五如淫女。六如摩樓迦子。七如瘡中瘜肉。八如暴風。九如彗星。下文云。十方如來。色目行淫同名慾火。菩薩觀欲如避火坑 二教行次第。
先持聲聞四棄八棄。執身不動。後行菩薩清凈律儀。執心不起 比丘四重。尼復加四。謂觸八覆隨。故云八棄。梵云波羅夷。此云棄。謂犯此者。永棄佛法邊外。猶如死屍大海不受。故名為棄。入大乘道而先學小者。十輪經說。若不先學小乘。即學大乘。無有是處。乃至云。無力飲河池。詎能吞大海。是故一切菩薩。
【現代漢語翻譯】 現代漢語譯本： 像這樣的眾生，要進入三摩地（Samadhi，一種高度集中的冥想狀態），首先要嚴格持守清凈的戒律，永遠斷除淫慾之心，不吃酒肉，用火來凈化食物，不吃有生氣的食物。所謂『正性』，是指殺、盜、淫的本性是罪惡的，而且是生死輪迴的根本。至於飲酒，本來只是助緣，現在說它是『正性』，是因為它的過錯比辛辣之物更深。用火來凈化食物，是用淺顯的例子來比喻深刻的道理，即使是生的果實尚且需要凈化才能食用，更何況是酒肉、淫慾、偷盜、殺生、妄語呢？《涅槃經》中保護戒律，防止被人譏諷，與性戒同等重要，所以必須防微杜漸，避免導致大的過錯。這是第二種反面顯現。
阿難（Ananda，佛陀的十大弟子之一），如果修行人不斷除淫慾以及殺生，想要超出三界（欲界、色界、無色界），是不可能的。難道會有具備各種功德、想要出離輪迴的身體，卻能從淫慾、偷盜、殺生、妄語中得到解脫嗎？絕對不可能。這是第三種順向總結。
應當看待淫慾就像看待毒蛇，就像見到怨賊一樣。毒蛇和怨賊，能夠殺死人的身體，卻不能損害法身。而淫慾卻能損害法身慧命，真正的修行人必須永遠斷除。《涅槃經》說，菩薩觀察愛慾有九種過患：一、像欠債一樣總有剩餘；二、像羅剎女的妻子一樣可怕；三、像美麗的花朵，花莖卻有毒蛇；四、像不適合自己體質的惡劣食物，卻勉強食用；五、像糞坑；六、像摩樓迦的兒子一樣無用；七、像瘡中的息肉一樣令人厭惡；八、像暴風一樣猛烈；九、像彗星一樣不祥。下文說，十方如來，用同樣的眼光看待行淫，都稱之為『**』。菩薩看待慾望，應該像躲避火坑一樣。這是第二種教導修行的次第。
首先持守聲聞乘（Sravaka，小乘佛教）的四棄（四重戒）和八棄（比丘尼的八重戒），約束身體不動搖；然後修行菩薩乘的清凈律儀，約束內心不起邪念。比丘（Bhikkhu，男性出家人）有四重戒，比丘尼（Bhikkhuni，女性出家人）又加上四種，即觸、八覆、隨，所以稱為八棄。梵語叫波羅夷（Parajika），翻譯成漢語叫『棄』，意思是說，觸犯這些戒律的人，永遠被摒棄在佛法之外，就像死屍不能被大海接受一樣，所以叫做『棄』。進入大乘道（Mahayana，大乘佛教）而先學習小乘（Hinayana，小乘佛教）的原因，《十輪經》說，如果不先學習小乘，就直接學習大乘，是不可能的。乃至說，沒有力量飲用河池的水，怎麼能吞下大海呢？所以一切菩薩都應該這樣做。
【English Translation】 English version: Such beings, when entering Samadhi (a state of highly concentrated meditation), must first strictly uphold pure precepts, permanently sever the mind of lust, abstain from alcohol and meat, purify food with fire, and not consume living things. The so-called 'inherent nature' refers to the nature of killing, stealing, and lust, which are sinful and the root of Samsara (the cycle of birth and death). As for drinking alcohol, it is originally just a contributing factor, but now it is called 'inherent nature' because its fault is deeper than that of spicy things. Purifying food with fire is using a shallow example to illustrate a profound principle; even raw fruits need to be purified before consumption, let alone alcohol, meat, lust, theft, killing, and false speech? The Nirvana Sutra says that protecting precepts and preventing ridicule are as important as inherent precepts, so one must guard against the slightest beginnings to avoid leading to great faults. This is the second type of reverse manifestation.
Ananda (one of the ten principal disciples of the Buddha), if a practitioner does not sever lust and killing, it is impossible to transcend the Three Realms (Desire Realm, Form Realm, Formless Realm). Could there be a body possessing all virtues and seeking liberation that can be obtained from lust, theft, killing, and false speech? Absolutely not. This is the third type of sequential conclusion.
One should regard lust as one would a poisonous snake, as one would see an enemy. Poisonous snakes and enemies can kill the physical body but cannot harm the Dharma body. However, lust can harm the Dharma body and wisdom life. True practitioners must permanently sever it. The Nirvana Sutra says that Bodhisattvas observe nine faults of desire: 1. Like debt, there is always a remainder; 2. Like the wife of a Rakshasa (a type of demon); 3. Like a beautiful flower with a poisonous snake in its stem; 4. Like bad food that is not suitable for one's constitution but is forced to be eaten; 5. Like a latrine; 6. Like the son of a Moloujia (a type of plant); 7. Like polyps in a sore; 8. Like a violent storm; 9. Like a comet. The following text says that the Tathagatas (Buddhas) of the ten directions all view the act of lust with the same eye, calling it '**'. Bodhisattvas should regard desire as avoiding a pit of fire. This is the second type of teaching on the order of practice.
First, uphold the four Parajikas (defeats) and eight Parajikas (defeats for Bhikkhunis) of the Sravaka (Hearer, Disciple) Vehicle, restraining the body from moving; then practice the pure precepts of the Bodhisattva Vehicle, restraining the mind from arising. Bhikkhus (Buddhist monks) have four major precepts, and Bhikkhunis (Buddhist nuns) add four more, namely touch, eight coverings, and following, so they are called eight Parajikas. In Sanskrit, it is called Parajika, which translates to 'abandonment' in Chinese, meaning that those who violate these precepts are forever excluded from the Buddha's Dharma, just as a corpse cannot be accepted by the ocean, so it is called 'abandonment'. The reason for entering the Mahayana (Great Vehicle) path and first learning the Hinayana (Small Vehicle) is that the Ten Wheel Sutra says that if one does not first learn the Hinayana and directly learns the Mahayana, it is impossible. It even says, 'Without the strength to drink from a river pool, how can one swallow the ocean?' Therefore, all Bodhisattvas should do this.
皆先學三乘。唯不究竟證於小耳 二明利益二。一遠多過累。
禁戒成就。則於世界永無相生相殺之業。偷劫不行。無相負累。亦於世界不還宿債 三緣若斷。三因不生。故於世間不相酬報。皆由持戒成就故爾 二獲多神用。
是清凈人修三摩地。父母肉身。不須天眼。自然觀見十方世界。睹佛聞法。親奉聖旨。得大神通游十方界。宿命清凈得無艱險。是則名為第二增進修行漸次 持戒清凈魔事不生。觀行既成。故能發用。于父母所生之身。得相似五通。此同法華觀行持經于現身中獲六根凈。文云。雖未得天眼。但用父母所生眼。徹見三千界等 三違其現業三。一返流全一。
云何現業。阿難。如是清凈持禁戒人。心無貪淫。于外六塵不多流逸 由前起后也。清禁既圓。觀行仍就。於六塵境已知虛幻。終不信任隨流奔逸妄有取著。
因不流逸。旋元自歸。塵既不緣。根無所偶。反流全一。六用不行 正違現業也。既不隨塵。復歸元性。元性之中本無根塵。夫何為偶。根境不生。六用不起。唯一圓常妙覺明體。此同觀音圓通生滅既滅寂滅現前也。故上偈云。一處成休復。六用皆不成。塵垢應念消。成圓明凈妙 二獲忍無生。
十方國土皎然清凈。譬如琉璃內懸寶月 此敘證真相也。國土
【現代漢語翻譯】 現代漢語譯本 都先學習聲聞乘（Śrāvakayāna，聽聞佛法而修行的乘）、緣覺乘（Pratyekabuddhayāna，通過觀察因緣而覺悟的乘）和菩薩乘（Bodhisattvayāna，發菩提心利益眾生的乘）。只是不能究竟證得小乘的果位。 二、說明利益，分為兩部分。一、遠離諸多過失和牽累。 禁戒成就，那麼在世界中永遠不會有互相殘殺的行業。偷盜搶劫的行為不會發生，沒有互相虧欠的牽累。也不會在世界中償還過去的債務。三緣如果斷絕，三種因就不會產生，所以在世間不會互相酬報。這些都是由於持戒成就的緣故。 二、獲得多種神通妙用。 這些清凈的人修習三摩地（Samādhi，禪定），憑藉父母所生的肉身，不需要天眼（ দিব্যচক্ষু，能看見超自然事物的能力），自然就能觀看到十方世界，見到佛，聽聞佛法，親自接受聖旨，得到大神通，遊歷十方世界，宿命清凈，沒有艱險。這就叫做第二增進修行漸次。持戒清凈，魔事就不會發生。觀行既然成就，所以能夠發揮作用。對於父母所生的身體，得到相似的五神通。這如同《法華經》中觀行持經，在現世中獲得六根清凈。經文中說，雖然沒有得到天眼，但是用父母所生的眼睛，就能徹見三千大千世界等等。 三、違揹他現有的業報，分為三部分。一、返流歸於一體。 什麼是現業呢？阿難（Ānanda，佛陀的十大弟子之一）。像這樣清凈持守禁戒的人，心中沒有貪戀淫慾，對於外面的六塵（色、聲、香、味、觸、法）不多放縱流逸。 這是由前因引發的後果。清凈的禁戒既然圓滿，觀行仍然成就，對於六塵的境界已經知道是虛幻的，始終不會信任它，隨著它流蕩奔逸，妄生執著。 因為不流逸，迴旋元性自然迴歸。塵既然不攀緣，根也就沒有所遇。返流歸於一體，六用不行。這正是違背現有的業報。既然不隨逐塵境，就回歸到元性。元性之中本來就沒有根塵，又哪裡會有所遇呢？根境不生，六用不起，唯有一圓滿常住的妙覺明體。這如同觀音圓通，生滅既然滅盡，寂滅就顯現於前。所以上面的偈子說，一處成就止息，六用都不產生。塵垢應念消散，成就圓滿光明清凈微妙。 二、獲得無生法忍（anutpattika-dharma-kṣānti，對諸法不生不滅的真理的證悟）。 十方國土皎潔清凈，譬如琉璃裡面懸掛著寶月。這是敘述證得真如實相。
【English Translation】 English version All first learn the Three Vehicles (Triyāna): Śrāvakayāna (the vehicle of hearers), Pratyekabuddhayāna (the vehicle of solitary Buddhas), and Bodhisattvayāna (the vehicle of Bodhisattvas). However, they do not ultimately attain the fruition of the lesser vehicle. 2. Explaining the benefits, in two parts. 1. Far from many faults and entanglements. If the precepts are accomplished, then in the world there will never be the karma of mutual killing. Stealing and robbery will not occur, and there will be no mutual debts. Also, in the world, there will be no repayment of past debts. If the three conditions are severed, the three causes will not arise, so in the world, there will be no mutual retribution. All of this is due to the accomplishment of upholding the precepts. 2. Obtaining many divine functions. These pure people cultivate Samādhi (concentration). With the physical body born of their parents, without needing the divine eye ( দিব্যচক্ষু), they can naturally see the ten directions of the world, see the Buddha, hear the Dharma, personally receive the sacred decree, obtain great supernatural powers, travel to the ten directions of the world, and have pure past lives without dangers. This is called the second progressive stage of cultivation. With the precepts upheld purely, demonic events will not arise. Since the practice of contemplation is accomplished, it can be put into use. With the body born of their parents, they obtain similar five supernormal powers. This is like the practice of contemplating and upholding the sutra in the Lotus Sutra, where one obtains the purification of the six senses in this present life. The text says, 'Although one has not obtained the divine eye, one can use the eyes born of one's parents to see through the three thousand great thousand worlds, etc.' 3. Opposing their present karma, in three parts. 1. Returning the flow to complete oneness. What is present karma? Ānanda (one of the ten great disciples of the Buddha). Such pure people who uphold the precepts have no greed for lust in their minds and do not indulge in the six dusts (form, sound, smell, taste, touch, and dharma) too much. This is the consequence of the previous cause. Since the pure precepts are complete and the practice of contemplation is still accomplished, they already know that the realm of the six dusts is illusory. They will never trust it, follow its flow, or wildly grasp at it. Because they do not indulge, the revolving original nature naturally returns. Since the dust does not cling, the root has nothing to encounter. The returning flow returns to complete oneness, and the six functions do not operate. This is precisely opposing the present karma. Since they do not follow the dust, they return to the original nature. In the original nature, there are originally no roots or dusts, so what would there be to encounter? The roots and realms do not arise, and the six functions do not arise. There is only one complete, constant, wonderful, enlightened, and bright substance. This is like Guanyin's perfect penetration, where extinction has ceased and stillness appears before one. Therefore, the verse above says, 'One place achieves cessation and rest, and all six functions do not arise. The dust and defilements vanish in an instant, achieving perfect, bright, pure, and wonderful.' 2. Obtaining the forbearance of non-arising (anutpattika-dharma-kṣānti, the realization of the truth that all dharmas are neither arising nor ceasing). The lands of the ten directions are bright and pure, like a precious moon hanging inside crystal. This describes the realization of true suchness.
融真。圓明體現。故如琉璃內懸寶月。清凈者空義。琉璃寶月空假中也。故圓覺云。覺圓明故顯心清凈。心清凈故乃至一世界多世界清凈等。
身心快然。妙圓平等。獲大安穩 前則世界圓明。此則身心圓明。本由迷倒。身之與心。外洎山河虛空大地。咸是妙明真心中物。今複本源。故身心世界妙圓平等。更無差別。法界一相。創證此境快然安穩。即分得涅槃安樂處也。
一切如來密圓凈妙皆現其中 此獲勝德。即所證理顯也。現謂顯發。理智行三名密圓凈。即涅槃三德也。一一德中具一切法。三一無礙。故稱為妙。此二種法。諸佛所證。是佛果德。攝盡十方三世佛法。今日於此一念顯現通達無礙。故云皆現其中。
是人即獲無生法忍 結能證也。真如實相名無生法。無漏真智名之為忍。得此智時。忍可印持法無生理。決定不謬。境智相冥。名無生忍。華嚴初住。余經初地。是得忍位。今經第三漸次便得此忍。迥異余說。於此忍中。隨所證得不異而異。即立諸位。故名聖位。此則初漸次正修觀行。第二漸次觀成入似。第三漸次既言獲無生忍。即同初住至等覺位 三結顯立位。
從是漸修。隨所發行安立聖位。是則名為第三增進修行漸次 從此第三漸次。隨起何行。隨行附義以立位名。不離前
【現代漢語翻譯】 現代漢語譯本 融真。圓明體現。故如琉璃內懸寶月。清凈是空性的意義。琉璃寶月體現了空、假、中三諦。所以《圓覺經》說：『覺悟圓滿明亮，所以顯現心是清凈的。心清凈，乃至一個世界、多個世界都清凈等等。』
身心快然。妙圓平等。獲得大安穩。前面說的是世界圓明，這裡說的是身心圓明。本來由於迷惑顛倒，身和心，以及外面的山河、虛空、大地，都是妙明真心中的事物。現在恢復到本源，所以身心和世界都妙圓平等，再也沒有差別。法界是一個相狀。初次證得這種境界，感到快樂安穩，就是分得了涅槃的安樂之處。
一切如來密圓凈妙都顯現在其中。這是獲得殊勝功德，也就是所證的理顯現出來。『現』是顯發的意思。理、智、行三種功德名為密圓凈，也就是涅槃三德。每一個德中都具備一切法，三者一體，沒有障礙，所以稱為『妙』。這兩種法，是諸佛所證得的，是佛的果德，涵蓋了十方三世一切佛法。今天在這種一念中顯現，通達無礙，所以說都顯現在其中。
這個人就獲得了無生法忍。這是總結能證的方面。真如實相名為無生法，無漏真智名為忍。得到這種智慧的時候，認可並印證一切法沒有生滅的道理，決定不會錯謬。境界和智慧相互冥合，名為無生忍。《華嚴經》的初住位，其他經典的初地位，是得到忍位。這部經的第三個漸次就得到這種忍，和其它的說法很不一樣。在這種忍中，隨著所證得的不同而建立各種不同的位次，所以稱為聖位。這是第一個漸次，正式地修習觀行；第二個漸次，觀行成就，進入相似的階段；第三個漸次，既然說獲得了無生法忍，就等同於初住位到等覺位。這是第三個總結，顯示並建立位次。
從此漸修，隨著所發起的行持而安立聖位。這就叫做第三增進修行漸次。從這第三個漸次開始，隨著發起什麼行持，就隨著行持的意義來建立位次，不離開前面的內容。
【English Translation】 English version Merging with Truth. The perfect and bright manifestation. Therefore, it is like a precious moon hanging inside crystal. Purity is the meaning of emptiness. The crystal moon embodies emptiness, provisionality, and the Middle Way. Therefore, the Yuanjue Sutra (圓覺經) says: 'Because enlightenment is perfect and bright, it manifests that the mind is pure. Because the mind is pure, even one world, many worlds, are pure, and so on.'
Body and mind are joyful. Wonderfully complete and equal. Obtaining great peace and stability. The previous passage referred to the perfect and bright manifestation of the world; this passage refers to the perfect and bright manifestation of body and mind. Originally, due to delusion and inversion, the body and mind, as well as the external mountains, rivers, empty space, and great earth, are all things within the wonderfully bright true mind. Now, returning to the source, the body, mind, and world are all wonderfully complete and equal, with no further difference. The Dharma Realm is of one form. Initially realizing this state, one feels joyful and stable, which is to share in the bliss of Nirvana.
All Tathagatas' (如來) secret, complete, pure, and wonderful qualities all appear within it. This is the attainment of supreme virtue, which is the manifestation of the principle realized. 'Appear' means to reveal. Principle, wisdom, and practice are named secret, complete, and pure, which are the three virtues of Nirvana. Each virtue possesses all dharmas. The three are one and without obstruction, therefore it is called 'wonderful'. These two kinds of dharmas are realized by all Buddhas, and are the virtues of the Buddha's fruition, encompassing all Buddha-dharmas of the ten directions and three times. Today, they manifest in this one thought, penetrating and unobstructed, therefore it is said that they all appear within it.
This person then obtains the No-Birth Dharma-Kshanti (無生法忍). This concludes the aspect of being able to realize. True Thusness (真如) and Reality (實相) are named No-Birth Dharma. Unobstructed true wisdom is named Kshanti (忍). When this wisdom is obtained, one acknowledges and seals that all dharmas have no principle of arising or ceasing, and one is definitely not mistaken. The realm and wisdom merge, which is named No-Birth Kshanti. The initial Abode (住) in the Avatamsaka Sutra (華嚴經), and the initial Bhumi (地) in other sutras, is the attainment of the Kshanti position. In this sutra, one obtains this Kshanti in the third gradual stage, which is very different from other teachings. Within this Kshanti, various positions are established according to what is realized, differing without being different, therefore they are called Holy Positions. This is the first gradual stage, formally cultivating contemplation; the second gradual stage, contemplation is accomplished, entering a similar stage; the third gradual stage, since it is said that one obtains No-Birth Kshanti, it is equivalent to the initial Abode to the Equal Enlightenment position. This is the third conclusion, revealing and establishing positions.
From this, gradually cultivate, and according to the practices that arise, establish Holy Positions. This is called the Third Progressive Cultivation Gradual Stage. From this third gradual stage, whatever practice arises, establish positions according to the meaning of the practice, without departing from the previous content.
來密圓凈妙境智行也 二明地位差別。夫論地位者。皆是諸佛菩薩親證境界。約斷伏次第發真妙用功力淺深。以立位次。起信論云相似覺隨分覺究竟覺。以分地前地上及究竟位。華嚴經智度論。約入大海。辨功用淺深。但遲速有異。分根性利鈍。如涉長途非無里數。諸大乘經。若說平等法界。無佛無眾生。則無地位可立。如華嚴經云。眾生妄分別。有佛有世界。若了真法性。無佛無世界。楞伽云。無有佛涅槃。亦無涅槃佛。遠離覺所覺。又云。寂滅真如有何漸次。上文云。妙性圓明。離諸名相。本來無有世界眾生。此等令觀一真法界本來平等無修無證亦無迷悟。故無地位可立。此顯心真如門也。若依心生滅門。有迷有悟。識然修證差別不同。且圓頓大乘。無過華嚴涅槃仁王瓔珞大品法華等經。雖明法界平等無說無示。而菩薩行位終日炳然。故華嚴云。不為鈍根下劣眾生說于地位。仁王云。若言越此地位得成佛者。是魔所說。此則異諸外道天魔各自謂得無上覺道不說地位。今顯佛法有不思議功德。曠劫修行。因圓果滿。方稱究竟。又諸經論建立地位多少不同。仁王五十一位。瓔珞五十二位。華嚴四十一位。大品四十二位。此經五十七位。下文復云六十聖位。聖說不同。或開或合。各是一意。若約天臺圓教位次對今經者。
有同有異。同故地前俱是證位。異故此干慧心便是第三漸次無生忍中。隨義建立。不同天臺入初住時方證無生忍也 文九 一干慧地。
阿難。是善男子。欲愛乾枯 持戒清凈。遠離貪淫。故名初干。即斷煩惱障也。干義有二。一欲盡故曰干。二但慧故曰干。今即初義根境不偶 由三昧力。返流全一。破所知也。
現前殘質不復續生 報障盡也。亡欲愛故無潤惑。根不偶故無業性。縱有業苦種子。無潤不生。盡此報身更不相續。即生實報土也。此即惑業苦亡。無潤生理。即干義也。
執心虛明。純是智慧。慧性明圓。瑩十方界 戒定既圓。從此發慧。即轉前三障純成智慧。慧光發明瑩十方界。即慧義也。
干有其慧。名干慧地 結名也。此即但有其慧。故前云純也。既云隨所發行安立聖位。故約欲枯返流純成智慧未沾果海法流之水。故受此名。此約無生忍中義說故爾。真謂圓融不礙行布。下皆仿此 二十信位二。一躡前總示。
欲習初干。未與如來法流水接 躡前干慧義也。創干欲愛。果法未沾。即用此心為信方便。標如來者顯是果法。此下總示。
即以此心。中中流入。圓妙開敷 此標也。即用此干慧中智。閤中道理。理智俱中。故名中中。又離一切二邊相故。雙照二諦無不
【現代漢語翻譯】 現代漢語譯本： 有相同之處，也有不同之處。相同之處在於，干慧地之前都是證得果位。不同之處在於，這裡的干慧心是第三個漸次無生忍中的隨義建立，不同於天臺宗認為的進入初住位時才證得無生忍。文九，一干慧地。
阿難，這位善男子，欲愛已經乾枯，持戒清凈，遠離貪淫，所以稱為初干，也就是斷除了煩惱障。『干』有兩層含義：一是慾望窮盡所以稱為『干』，二是隻有智慧所以稱為『干』。這裡採用第一種含義，根與境不相遇，通過三昧的力量，返流歸於一體，破除所知障。
現在殘餘的質礙不再繼續產生，這是報障窮盡。因為滅亡了欲愛，所以沒有惑的滋潤；因為根與境不相遇，所以沒有業的性質。縱然有業苦的種子，沒有滋潤也不會產生。盡此報身之後，不再繼續相續，就生到實報土。這就是惑、業、苦都滅亡，沒有滋潤生長的道理，也就是『干』的含義。
執著的心變得虛空光明，純粹是智慧，智慧的體性光明圓滿，照耀十方世界。戒和定已經圓滿，從此生髮智慧，也就是將之前的煩惱障、業障、報障全部轉變為純粹的智慧。智慧的光芒發明，照耀十方世界，這就是『慧』的含義。
干有其慧，名為干慧地。這是總結命名。這就是隻有智慧，所以前面說『純』。既然說隨著所發之行安立聖位，所以是說，大約是慾望乾枯，返流純粹成為智慧，還沒有沾染果海法流之水，所以接受這個名稱。這是從無生忍中的意義來說的。真，指的是圓融不礙礙行布，下面都是仿照這個意思。二十信位二，一躡前總示。
慾望的習氣剛剛乾枯，還沒有與如來的法流水相接。這是承接前面的干慧的含義。剛開始乾枯慾望的愛，果法的滋潤還沒有沾染，就用這個心作為信的方便。標明『如來』，顯示這是果法。下面是總的指示。
就用這個心，中中流入，圓妙開敷。這是標示。就用這個干慧的中智，合於中道的道理。理和智都居於中，所以稱為『中中』。又因為遠離一切二邊之相，雙重照耀二諦，沒有不……
【English Translation】 English version: There are similarities and differences. The similarity is that all stages before the Qianhui Ground (Dry Wisdom Ground) are proofs of attainment. The difference is that this Qianhui Mind is established according to the meaning within the third gradual stage of Anutpattika-dharma-kshanti (No-birth Patience), unlike the Tiantai school, which believes that Anutpattika-dharma-kshanti is only attained upon entering the initial Abode (first stage of Bodhisattva). Text 9, One Qianhui Ground.
Ananda, this good man, whose desire-love has dried up, who maintains pure precepts, and who stays away from greed and lust, is therefore called the initial 'Dryness,' which is the severing of the klesha-avarana (affliction-obscuration). 'Dryness' has two meanings: first, it is called 'Dryness' because desires are exhausted; second, it is called 'Dryness' because there is only wisdom. Here, the first meaning is adopted: the root and object do not meet; through the power of samadhi, the reversed flow returns to oneness, breaking the jneya-avarana (knowledge-obscuration).
The remaining substance no longer continues to be produced; this is the exhaustion of vipaka-avarana (retribution-obscuration). Because desire-love is extinguished, there is no moisture for delusion; because the root and object do not meet, there is no karmic nature. Even if there are seeds of karmic suffering, they will not grow without moisture. After this retribution body is exhausted, it will no longer continue, and one will be born in the Sambhogakaya Pure Land (Land of Actual Reward). This is the extinction of delusion, karma, and suffering, with no principle of growth through moisture, which is the meaning of 'Dryness.'
The clinging mind becomes empty and bright, purely wisdom; the nature of wisdom is bright and complete, illuminating the ten directions. Since sila (precepts) and samadhi (concentration) are complete, wisdom arises from this, which is the transformation of the previous three obscurations into pure wisdom. The light of wisdom is manifested, illuminating the ten directions; this is the meaning of 'Wisdom.'
Having dryness and having wisdom is called the Qianhui Ground (Dry Wisdom Ground). This is the concluding name. This is because there is only wisdom, so it was previously said to be 'pure.' Since it is said that holy positions are established according to the practice that is generated, it refers to the drying up of desire, the reversed flow becoming pure wisdom, not yet touched by the water of the Dharma flow of the fruit ocean, hence receiving this name. This is spoken from the meaning of Anutpattika-dharma-kshanti (No-birth Patience). 'Truth' refers to perfect fusion without hindering the arrangement of practice; all below follow this pattern. Twenty Faith Positions, Part 2, 1. Briefly indicating the preceding.
The habit of desire has just begun to dry up, not yet connected to the Dharma water flow of the Tathagata (Thus Come One). This is continuing the meaning of the previous Qianhui (Dry Wisdom). The love of desire has just begun to dry up, and the nourishment of the fruit Dharma has not yet been touched, so this mind is used as a means of faith. Marking 'Tathagata' shows that this is the fruit Dharma. The following is a general indication.
Then, using this mind, flowing into the middle, the wonderful roundness unfolds. This is the indication. Using this Qianhui (Dry Wisdom) middle wisdom, it combines with the principle of the Middle Way. Principle and wisdom both reside in the middle, so it is called 'Middle Middle.' Also, because it is away from all dualistic appearances, it doubly illuminates the two truths, without…
真實。又此中智。唸唸相繼而進上位。故云中中流入。言流入者。顯無功用任運而進也。以證中道。自然流入薩婆若海。此則更增一番智斷功能。故云圓妙開敷。此即于干慧心。增明觀智以為方便。得入十信。
從真妙圓。重發真妙 釋也。上句釋此心流入。下句釋圓妙開敷 二正開十心十。一信心。
妙信常住。一切妄想滅盡無餘。中道鈍真。名信心住 以中道智。證法界一體三寶。于實德能。深忍樂欲。冥合常住清凈妙心。名為妙信。此信即理。亦名常住。一切妄想滅無餘者。即斷所知。無明住地一斷遍斷。始因迷覺成不覺。今既圓妙智發。翻不覺成覺。故云一切滅盡無餘。中道純真者。妙智決定。不偏不邪。是佛正因。不雜偽妄。故云純真。以不住法即住其中。故名為住。經中多說地住二位是發真處。今于干慧信位立之。表是證真非是似解耳 二念心。
真信明瞭。一切圓通。陰處界三不能為礙 躡前信心也。妙信常住。不偏不邪。純一真如。故云真信明瞭。一切圓通者。了三科法無不是如也。無明妄想既亡。陰界自然解脫。故云不能為礙。
如是乃至過去未來無數劫中。捨身受身一切習氣。皆現在前。是善男子。皆能憶念得無遺忘。名念心住 妄想若存。陰界為礙。忘失煩惱隨此而
【現代漢語翻譯】 現代漢語譯本：真實。又此中之智，唸唸相續不斷地提升到更高的層次，所以說像『中中流入』。說『流入』，是顯示沒有刻意的功用，任其自然地前進。憑藉證悟中道，自然流入薩婆若海（Sarvajña-sāgara，一切智海，指佛的智慧如大海般深廣）。這便又增加了一番智慧和斷除煩惱的功能，所以說『圓妙開敷』。這即是在干慧心（Śuṣkavipāśyanā-citta，指僅有智慧而無禪定的心）的基礎上，增進明晰的觀照智慧作為方便，得以進入十信位。 從『真妙圓』，再次發起『真妙』，這是解釋前文。上一句解釋『此心流入』，下一句解釋『圓妙開敷』。下面正式展開十心。一、信心。 『妙信常住，一切妄想滅盡無餘，中道鈍真』，名為信心住。憑藉中道之智，證悟法界一體的三寶（Triratna，佛、法、僧），對於真實的功德和能力，深深地信受和喜愛，與常住清凈的妙心冥合，名為妙信。此信即是真理，也名為常住。『一切妄想滅無餘者』，即是斷除所知障（Jñeyāvaraṇa）和無明住地（Avidyā-bhūmi），一斷則全部斷除。最初因為迷惑覺悟而成為不覺，現在既然圓妙之智發起，就將不覺轉變為覺悟，所以說『一切滅盡無餘』。『中道純真者』，妙智堅定，不偏不邪，是成佛的正因，不摻雜虛偽和妄想，所以說『純真』。以不住於法而安住于其中，所以名為『住』。經典中大多說地（Bhūmi）和住（sthiti）二個位次是發起真如之處，現在在干慧信位上建立它，表明這是證悟真如，而不是相似的理解。二、念心。 『真信明瞭，一切圓通，陰處界三不能為礙』，這是承接前面的信心。妙信常住，不偏不邪，純一真如，所以說『真信明瞭』。『一切圓通者』，是明瞭五陰（Skandha）、十二處（Āyatana）、十八界（Dhātu）諸法無不是真如。無明妄想既然消亡，五陰、十二處、十八界自然解脫，所以說『不能為礙』。 『如是乃至過去未來無數劫中，捨身受身一切習氣，皆現在前。是善男子，皆能憶念得無遺忘』，名爲念心住。妄想如果存在，五陰、十二處、十八界就會成為障礙，忘失煩惱就會隨之而來。
【English Translation】 English version: Truly. Moreover, the wisdom within this continuously advances to higher levels with each thought. Therefore, it is said to 'flow in the middle.' The term 'flow' indicates that there is no deliberate effort, but rather a natural progression. By realizing the Middle Way, one naturally flows into the Sarvajña-sāgara (Ocean of Omniscience, referring to the Buddha's wisdom as vast as the ocean). This further enhances the functions of wisdom and the cutting off of afflictions, hence the saying 'perfect and wondrous unfolding.' This means that on the basis of the Śuṣkavipāśyanā-citta (Dry Insight Mind, referring to a mind with wisdom but without samadhi), one advances clear contemplative wisdom as a means to enter the Ten Faiths. From 'true, wondrous, and perfect,' the 'true and wondrous' is re-initiated, which is an explanation of the preceding text. The previous sentence explains 'this mind flows in,' and the following sentence explains 'perfect and wondrous unfolding.' Now, the Ten Minds are formally unfolded. First, Faith. 'Wondrous faith abides constantly, all delusive thoughts are extinguished without remainder, the Middle Way is purely genuine,' this is called the Abode of Faith. By means of the wisdom of the Middle Way, one realizes the oneness of the Dharmadhātu (Realm of Dharma) and the Three Jewels (Triratna, Buddha, Dharma, Sangha). Regarding true merit and ability, one deeply believes and delights, merging with the constantly abiding pure and wondrous mind, which is called wondrous faith. This faith is truth itself and is also called constant abiding. 'All delusive thoughts are extinguished without remainder' means cutting off the Jñeyāvaraṇa (Obstruction of Knowledge) and the Avidyā-bhūmi (Ground of Ignorance), and once cut off, all are cut off. Initially, due to delusion about enlightenment, non-enlightenment arises. Now that wondrous wisdom has arisen, non-enlightenment is transformed into enlightenment, hence the saying 'all are extinguished without remainder.' 'The Middle Way is purely genuine' means that wondrous wisdom is firm, neither biased nor deviant, it is the true cause of Buddhahood, without mixing with falsity and delusion, hence the saying 'purely genuine.' By not abiding in the Dharma, one abides within it, therefore it is called 'abiding.' The sutras often say that the Bhūmi (Ground) and sthiti (Abode) are the places where true Suchness arises. Now, establishing it at the stage of Dry Insight Faith indicates that this is the realization of true Suchness, not just a similar understanding. Second, Mindfulness. 'True faith is clear, all is perfectly interconnected, the Skandhas (Aggregates), Āyatanas (Bases), and Dhātus (Realms) cannot be an obstruction,' this follows from the previous faith. Wondrous faith abides constantly, neither biased nor deviant, purely one Suchness, therefore it is said 'true faith is clear.' 'All is perfectly interconnected' means understanding that the Skandhas, Āyatanas, and Dhātus are all Suchness. Since ignorance and delusion have vanished, the Skandhas, Āyatanas, and Dhātus are naturally liberated, therefore it is said 'cannot be an obstruction.' 'Thus, even in countless kalpas (eons) of the past and future, all habitual tendencies of abandoning bodies and receiving bodies appear before one. This good man is able to remember them without forgetting,' this is called the Abode of Mindfulness. If delusion exists, the Skandhas, Āyatanas, and Dhātus will become obstructions, and forgetting afflictions will follow.
生。今既妄滅陰消。過未如一。無遠無近所經未經一念現前。此即過去宿命未來天眼明記不失。故名爲念 三精進心。
妙圓純真。真精發化。無始習氣通一精明。唯以精明進趣真凈。名精進心 圓妙凈智。無二邊之雜。無妄想之偽。故云純真。現用自在。故云發化。乃能融通習氣。唯一精真。以真精智進真凈行。故名精進 四慧心。
心精現前。純以智慧。名慧心住 真精之心明瞭顯現。此現前心純是圓智。用名慧心。智之與慧左右言耳 五定心。
執持智明。周遍寂湛。寂妙常凝。名定心住 智照凝明無動無亂。照而常寂。湛然不動。故曰定心 六不退心。
定光發明。明性深入。唯進無退。名不退心 寂定慧光互相明發。于理於行唯深唯進。故云不退 七護法心。
心進安然。保持不失。十方如來氣分交接名護法心 寂照增進不動不退。故云安然。保任護持。令此與佛冥然通合。故云交接。由保持故名為護法 八迴向心。
覺明保持。能以妙力。回佛慈光向佛安住。猶如雙鏡光明相對。其中妙影重重相入。名迴向心 由前寂照互相顯發保持無退。妙用強勝能感果德。因心中現。故云回佛慈光。此寂照因決能感果無有乖失。故云向佛安住。果中現因相。因中現果相。因果不
【現代漢語翻譯】 現代漢語譯本： 生。現在既然虛妄消滅，陰暗消散，過去和未來如同一體，沒有遠近之分，所經歷和未經歷的一切念頭都呈現在眼前。這就是過去宿命、未來天眼，明晰記憶不會遺失，所以稱爲念。
三、精進心。
妙圓純真，真精發化，無始以來的習氣都融通為一精明。唯獨以精明進取真凈，名為精進心。圓妙清凈的智慧，沒有二邊的雜染，沒有虛妄的虛假，所以說純真。顯現運用自在，所以說發化。乃能融通習氣，唯一精真。以真精智進真凈行，所以名為精進。
四、慧心。
心精現前，純以智慧，名慧心住。真精之心明瞭顯現，這現前之心純是圓滿智慧，用就叫做慧心。智和慧只是說法角度不同而已。
五、定心。
執持智明，周遍寂湛，寂妙常凝，名定心住。智慧照耀凝結明亮，沒有動搖沒有散亂。照耀而常寂靜，湛然不動，所以說定心。
六、不退心。
定光發明，明性深入，唯進無退，名不退心。寂定慧光互相啓發明顯，對於理和行唯有深入唯有前進，所以說不退。
七、護法心。
心進安然，保持不失，十方如來氣分交接，名護法心。寂照增進，不動不退，所以說安然。保任護持，令此與佛冥然通合，所以說交接。由於保持的緣故，所以名為護法。
八、迴向心。
覺明保持，能以妙力，回佛慈光向佛安住，猶如雙鏡光明相對，其中妙影重重相入，名迴向心。由前寂照互相顯發，保持無退，妙用強勝，能感果德，因心中現，所以說回佛慈光。此寂照因決能感果，沒有乖失，所以說向佛安住。果中現因相，因中現果相，因果不 English version: Birth. Now that delusion is extinguished and darkness dispelled, past and future are as one. There is no distance, near or far. All experienced and unexperienced thoughts manifest in the present moment. This is the past life, future heavenly eye, clear memory without loss, hence it is called '念' (nian, mindfulness).
- 精進心 (Jing Jin Xin, Diligence Mind).
Mysterious, perfect, pure, and true. The true essence manifests and transforms. Beginningless habitual tendencies are all integrated into one essence of clarity. Solely with this essence of clarity, one progresses towards true purity, this is called 精進心 (Jing Jin Xin, Diligence Mind). The perfect and pure wisdom, without the impurity of duality, without the falseness of delusion, hence it is called 'pure and true'. Manifesting and utilizing freely, hence it is called 'manifests and transforms'. It can integrate habitual tendencies into one essence of truth. With true essence and wisdom, one progresses in true and pure practice, hence it is called 精進 (Jing Jin, Diligence).
- 慧心 (Hui Xin, Wisdom Mind).
The essence of mind manifests, purely with wisdom, this is called 慧心住 (Hui Xin Zhu, Wisdom Mind Abiding). The true essence of mind clearly manifests. This present mind is purely perfect wisdom. Its function is called 慧心 (Hui Xin, Wisdom Mind). '智' (Zhi, Wisdom) and '慧' (Hui, Wisdom) are just different ways of saying the same thing.
- 定心 (Ding Xin, Samadhi Mind).
Upholding wisdom and clarity, pervading stillness and tranquility, still and wondrous, constantly concentrated, this is called 定心住 (Ding Xin Zhu, Samadhi Mind Abiding). Wisdom illuminates, concentrated and clear, without movement or disturbance. Illuminating yet always still, tranquil and unmoving, hence it is called 定心 (Ding Xin, Samadhi Mind).
- 不退心 (Bu Tui Xin, Non-retreating Mind).
The light of Samadhi shines forth, the nature of clarity penetrates deeply, only advancing without retreating, this is called 不退心 (Bu Tui Xin, Non-retreating Mind). The light of stillness, Samadhi, and wisdom mutually illuminate and manifest. In principle and practice, only deepening and advancing, hence it is called 'non-retreating'.
- 護法心 (Hu Fa Xin, Dharma-Protecting Mind).
The mind advances peacefully, maintaining without loss, the energies of the Ten Directions Tathagatas intermingle, this is called 護法心 (Hu Fa Xin, Dharma-Protecting Mind). Stillness and illumination increase, without moving or retreating, hence it is called 'peaceful'. Protecting and upholding, causing this to merge and unite with the Buddha, hence it is called 'intermingling'. Due to maintaining, it is called 護法 (Hu Fa, Dharma-Protecting).
- 迴向心 (Hui Xiang Xin, Dedicating Mind).
Awareness and clarity are maintained, able to use wondrous power, dedicating the Buddha's compassionate light towards the Buddha's peaceful abiding, like two mirrors facing each other, within which wondrous reflections enter each other in layers, this is called 迴向心 (Hui Xiang Xin, Dedicating Mind). From the previous stillness and illumination mutually manifesting, maintaining without retreat, the wondrous function is strong and victorious, able to evoke the fruit of virtue, manifesting in the mind of cause, hence it is said 'dedicating the Buddha's compassionate light'. This cause of stillness and illumination will surely evoke the fruit, without error, hence it is said 'towards the Buddha's peaceful abiding'. The aspect of cause manifests in the fruit, the aspect of fruit manifests in the cause, cause and fruit are not
【English Translation】 Birth. Now that delusion is extinguished and darkness dispelled, past and future are as one. There is no distance, near or far. All experienced and unexperienced thoughts manifest in the present moment. This is the past life, future heavenly eye, clear memory without loss, hence it is called '念' (nian, mindfulness).
- 精進心 (Jing Jin Xin, Diligence Mind).
Mysterious, perfect, pure, and true. The true essence manifests and transforms. Beginningless habitual tendencies are all integrated into one essence of clarity. Solely with this essence of clarity, one progresses towards true purity, this is called 精進心 (Jing Jin Xin, Diligence Mind). The perfect and pure wisdom, without the impurity of duality, without the falseness of delusion, hence it is called 'pure and true'. Manifesting and utilizing freely, hence it is called 'manifests and transforms'. It can integrate habitual tendencies into one essence of truth. With true essence and wisdom, one progresses in true and pure practice, hence it is called 精進 (Jing Jin, Diligence).
- 慧心 (Hui Xin, Wisdom Mind).
The essence of mind manifests, purely with wisdom, this is called 慧心住 (Hui Xin Zhu, Wisdom Mind Abiding). The true essence of mind clearly manifests. This present mind is purely perfect wisdom. Its function is called 慧心 (Hui Xin, Wisdom Mind). '智' (Zhi, Wisdom) and '慧' (Hui, Wisdom) are just different ways of saying the same thing.
- 定心 (Ding Xin, Samadhi Mind).
Upholding wisdom and clarity, pervading stillness and tranquility, still and wondrous, constantly concentrated, this is called 定心住 (Ding Xin Zhu, Samadhi Mind Abiding). Wisdom illuminates, concentrated and clear, without movement or disturbance. Illuminating yet always still, tranquil and unmoving, hence it is called 定心 (Ding Xin, Samadhi Mind).
- 不退心 (Bu Tui Xin, Non-retreating Mind).
The light of Samadhi shines forth, the nature of clarity penetrates deeply, only advancing without retreating, this is called 不退心 (Bu Tui Xin, Non-retreating Mind). The light of stillness, Samadhi, and wisdom mutually illuminate and manifest. In principle and practice, only deepening and advancing, hence it is called 'non-retreating'.
- 護法心 (Hu Fa Xin, Dharma-Protecting Mind).
The mind advances peacefully, maintaining without loss, the energies of the Ten Directions Tathagatas intermingle, this is called 護法心 (Hu Fa Xin, Dharma-Protecting Mind). Stillness and illumination increase, without moving or retreating, hence it is called 'peaceful'. Protecting and upholding, causing this to merge and unite with the Buddha, hence it is called 'intermingling'. Due to maintaining, it is called 護法 (Hu Fa, Dharma-Protecting).
- 迴向心 (Hui Xiang Xin, Dedicating Mind).
Awareness and clarity are maintained, able to use wondrous power, dedicating the Buddha's compassionate light towards the Buddha's peaceful abiding, like two mirrors facing each other, within which wondrous reflections enter each other in layers, this is called 迴向心 (Hui Xiang Xin, Dedicating Mind). From the previous stillness and illumination mutually manifesting, maintaining without retreat, the wondrous function is strong and victorious, able to evoke the fruit of virtue, manifesting in the mind of cause, hence it is said 'dedicating the Buddha's compassionate light'. This cause of stillness and illumination will surely evoke the fruit, without error, hence it is said 'towards the Buddha's peaceful abiding'. The aspect of cause manifests in the fruit, the aspect of fruit manifests in the cause, cause and fruit are not
二互現互人。故云妙影重重相人名迴向心 九戒心。
心光密回。獲佛常凝無上妙凈。安住無為。得無遺失。名戒心住 即寂之照。故曰心光。即照之寂。名佛常凝。此圓定慧。離二邊染斷性亦無。故云無上妙凈。二邊不動即無為作。故云安住無為也。得無遺失。戒圓明也。此則定道圓融離妄想染。故云戒心 十願心。
住戒自在。能游十方。所去隨愿。名願心住 戒根圓凈。過累不拘。故云自在。以此為足游履十界。妙用現前隨欲利益。故名願心 三十住十。一發心住。
阿難。是善男子。以真方便發此十心。心精發暉。十用涉入圓成一心。名發心住 方便空也。十心假也。一心中也。圓融妙慧名真方便。由此妙慧發前十信。以此十心本是一性所具功德。由妙慧發。令一一心皆具十心。十用無礙。一多相即。唯是一心。心即秘藏。今於此藏開發顯現。以不住法即住其中。名發心住 二治地住。
心中發明。如凈琉璃內現精金。以前妙心履以成地。名治地住 琉璃空也。精金中也。現即假也。凈寶精金互相映現。無礙融通不一不異。以此妙心而為所依。然後出生無量德用。故名治地 三修行住。
心地涉知。俱得明瞭。游履十方得無留礙。名修行住 法界心地即前一心。妙行能涉。妙
【現代漢語翻譯】 現代漢語譯本： 二、互現互人（互相顯現，互相涉入）。所以說，微妙的影像重重疊疊，互相涉入，名為迴向心，也就是九戒心。
心光秘密迴旋。獲得佛的常凝無上妙凈（佛的常住凝定，無上微妙清凈），安住于無為（不造作）。得到而沒有遺失，名為戒心住（持戒之心安住）。就是寂靜的照，所以說心光。就是照的寂靜，名為佛常凝。這圓滿的定慧，遠離二邊染污，斷滅之性也沒有，所以說無上妙凈。二邊不動就是無為，所以說安住無為。得到而沒有遺失，是戒圓滿。這則是定道圓融，遠離妄想染污，所以說戒心。十、願心。
安住于戒而得自在，能夠遊歷十方。所去之處隨心所愿，名為願心住。戒根圓滿清凈，過去的業力不再拘束，所以說自在。以此為基礎遊歷十界，微妙的作用顯現於前，隨順願望利益眾生，所以名為願心。三十住中的第十個，一、發心住。
阿難（Ananda，佛陀的十大弟子之一）。這位善男子，以真實的方便法發起這十種心。心精（心的精髓）發揚光輝，十種作用互相涉入，圓滿成就一心，名為發心住。方便是空，十心是假，一心是中。圓融的妙慧名為真方便。由此妙慧發起前面的十信。因為這十心本來就是一性所具有的功德，由妙慧發起，使每一個心都具有十心，十種作用沒有障礙，一多互相即是，唯一是一心。心就是秘藏，現在於此秘藏開發顯現，以不住於法而安住其中，名為發心住。二、治地住。
心中發明，如同清凈的琉璃內顯現精純的黃金。以前面的妙心作為基礎，從而成就地，名為治地住。琉璃是空，精金是中，顯現是假。清凈的寶和精純的黃金互相輝映顯現，沒有障礙地融通，不一不異。以此妙心作為所依，然後出生無量的德用，所以名為治地。三、修行住。
心地涉知，都能夠明瞭。遊歷十方得到沒有阻礙，名為修行住。法界心地就是前面的一心，妙行能夠涉入，妙
【English Translation】 English version: Two, mutual manifestation and mutual indwelling. Therefore, it is said that subtle images overlap and interpenetrate, named the Returning Mind, which is the Ninth Precept Mind.
The light of the mind secretly revolves. Attaining the Buddha's constant concentration, unsurpassed, subtle purity, abiding in non-action. Obtaining without loss is named the Precept Mind Abiding. It is the stillness of illumination, hence it is called the light of the mind. It is the illumination of stillness, named the Buddha's constant concentration. This perfect samadhi and wisdom, free from the defilements of the two extremes, and without the nature of annihilation, hence it is called unsurpassed, subtle purity. The non-movement of the two extremes is non-action, hence it is called abiding in non-action. Obtaining without loss is the perfection of precepts. This is the perfect fusion of samadhi and the path, free from delusional thoughts and defilements, hence it is called the Precept Mind. Ten, the Vow Mind.
Abiding in precepts and attaining freedom, able to travel in the ten directions. Wherever one goes, it is according to one's wishes, named the Vow Mind Abiding. The root of precepts is perfect and pure, past karmic burdens no longer bind, hence it is called freedom. Taking this as the foundation to travel through the ten realms, subtle functions manifest before one, benefiting beings according to one's desires, hence it is named the Vow Mind. The tenth of the Thirty Abidings, One, the Initial Aspiration Mind Abiding.
Ananda (one of the ten great disciples of the Buddha). This good man, with true expedient means, arouses these ten minds. The essence of the mind radiates light, the ten functions interpenetrate, perfectly accomplishing one mind, named the Initial Aspiration Mind Abiding. Expedient means is emptiness, the ten minds are provisional, one mind is the middle. Perfect and harmonious subtle wisdom is named true expedient means. From this subtle wisdom, the preceding ten faiths are aroused. Because these ten minds are originally the merits inherent in one's nature, aroused by subtle wisdom, causing each mind to possess the ten minds, the ten functions are without obstruction, one and many are mutually identical, uniquely one mind. The mind is the secret treasury, now in this secret treasury, it is developed and manifested, abiding within it without abiding in the Dharma, named the Initial Aspiration Mind Abiding. Two, the Ground Taming Mind Abiding.
Within the mind, there is invention, like pure crystal revealing refined gold within. Taking the preceding subtle mind as the foundation, thereby accomplishing the ground, named the Ground Taming Mind Abiding. Crystal is emptiness, refined gold is the middle, manifestation is provisional. Pure treasure and refined gold mutually reflect and manifest, unobstructed and harmoniously interpenetrating, neither one nor different. Taking this subtle mind as the basis, then giving birth to immeasurable virtuous functions, hence it is named Ground Taming. Three, the Practice Mind Abiding.
The mind-ground is involved in knowing, all can be understood clearly. Traveling in the ten directions, one obtains without obstruction, named the Practice Mind Abiding. The mind-ground of the Dharma Realm is the preceding one mind, subtle practice can involve, subtle
智慧知。理智行三自在圓融。不以二邊之所住著。名無留礙。此真修行。名修行住 四生貴住。
行與佛同。受佛氣分。如中陰身自求父母。陰信冥通。入如來種。名生貴住 智行微妙。冥通果德。故云行與佛同。自然合佛慈種。名受佛氣分。如中陰身自求父母者。以佛權實二智為父母。故維摩云。智度菩薩母。方便以為父。既分入果智密合果德。故云冥通入如來種 五方便具足住。
既游道胎。親奉覺胤。如胎已成人相不缺。名方便具足住 以自行化他一切種智具足成就。名人相不缺也 六正心住。
容貌如佛。心相亦同。名正心住 一切種智自利利他相用顯現。名為容貌。無緣慈悲。名之為心。故觀經云。佛心者大慈悲是。此菩薩分得其用。名之為同 七不退住。
身心合成。日益增長。名不退住 一切種智。慈悲相用。和合成就。任運增長無有退屈。名為不退 八童真住。
十身靈相。一時具足。名童真住 十身靈相。十身盧舍那也。謂聲聞。及緣覺。菩薩。如來身．法．智．空．業報．眾生．及國土。又如來身自具十種。謂菩提．愿．化．力．莊嚴。威勢．意生．福．法．智。此十妙應。如隨色珠顯現自在。即不思議種智之妙用。智體本具。隨障盡處而得顯現。既以權實二智
【現代漢語翻譯】 現代漢語譯本： 智慧知。理智行三自在圓融。不以二邊之所住著。名無留礙。此真修行。名修行住（指菩薩安住于修行之位）四生貴住（指菩薩四種殊勝的住處）。
行與佛同。受佛氣分。如中陰身自求父母。陰信冥通。入如來種。名生貴住（指菩薩生於高貴之處）。智行微妙。冥通果德。故云行與佛同。自然合佛慈種。名受佛氣分。如中陰身自求父母者。以佛權實二智為父母。故維摩云。智度菩薩母。方便以為父。既分入果智密合果德。故云冥通入如來種（指菩薩暗中與如來的智慧相通，進入如來的種子）。五方便具足住（指菩薩具備所有方便法門的住處）。
既游道胎。親奉覺胤。如胎已成人相不缺。名方便具足住（指菩薩的方便法門已經完備）。以自行化他一切種智具足成就。名人相不缺也（指菩薩自利利他的一切智慧都已圓滿成就，就像胎兒已經發育完全一樣）。六正心住（指菩薩安住于正心）。
容貌如佛。心相亦同。名正心住（指菩薩的心與佛一樣正直）。一切種智自利利他相用顯現。名為容貌。無緣慈悲。名之為心。故觀經云。佛心者大慈悲是。此菩薩分得其用。名之為同（指菩薩的心與佛一樣，具有無緣大慈悲）。七不退住（指菩薩安住于不退轉的境界）。
身心合成。日益增長。名不退住（指菩薩的身心和諧統一，不斷增長）。一切種智。慈悲相用。和合成就。任運增長無有退屈。名為不退（指菩薩的一切智慧和慈悲自然增長，不會退轉）。八童真住（指菩薩安住于童真之位）。
十身靈相。一時具足。名童真住（指菩薩同時具備十種化身的靈妙之相）。十身靈相。十身盧舍那也（指十身盧舍那佛）。謂聲聞。及緣覺。菩薩。如來身．法．智．空．業報．眾生．及國土。又如來身自具十種。謂菩提．愿．化．力．莊嚴。威勢．意生．福．法．智。此十妙應。如隨色珠顯現自在。即不思議種智之妙用。智體本具。隨障盡處而得顯現。既以權實二智（指權智和實智）
【English Translation】 English version: 'Intelligent knowledge. Rational action, the three freedoms are perfectly integrated. Not dwelling on the two extremes, it is called 'unobstructed'. This is true practice, called 'practicing abiding' (referring to the Bodhisattva dwelling in the position of practice). Four noble abodes (referring to the four supreme abodes of the Bodhisattva).'
'Action is the same as the Buddha's. Receiving the Buddha's aura. Like the intermediate being seeking parents. Secret faith and silent communication. Entering the Tathagata's seed. Called 'noble birth abiding' (referring to the Bodhisattva being born in a noble place). Intelligent action is subtle. Silently communicating with the fruit virtue. Therefore, it is said that action is the same as the Buddha's. Naturally uniting with the Buddha's compassionate seed. Called 'receiving the Buddha's aura'. Like the intermediate being seeking parents, taking the Buddha's expedient and real wisdom as parents. Therefore, Vimalakirti says, 'Wisdom is the mother of Bodhisattvas, and skillful means are the father.' Having entered the fruit wisdom and secretly united with the fruit virtue, it is said to silently communicate and enter the Tathagata's seed (referring to the Bodhisattva secretly communicating with the Tathagata's wisdom and entering the Tathagata's seed). Five abodes of complete skillful means (referring to the Bodhisattva's abode with all skillful means complete).'
'Having traveled in the womb of the path. Personally receiving the awakened lineage. Like a fetus already formed with no missing features. Called 'abode of complete skillful means' (referring to the Bodhisattva's skillful means being complete). With the complete accomplishment of all-knowing wisdom for self and others, it is said that no features are missing (referring to the Bodhisattva's wisdom for benefiting oneself and others being fully accomplished, just like a fully developed fetus). Six abodes of right mind (referring to the Bodhisattva dwelling in the right mind).'
'Appearance like the Buddha's. Mind also the same. Called 'abode of right mind' (referring to the Bodhisattva's mind being as upright as the Buddha's). The manifestation of all-knowing wisdom for self and others is called appearance. Unconditional compassion is called mind. Therefore, the Contemplation Sutra says, 'The Buddha's mind is great compassion.' This Bodhisattva obtains its use, called the same (referring to the Bodhisattva's mind being the same as the Buddha's, possessing unconditional great compassion). Seven abodes of non-retrogression (referring to the Bodhisattva dwelling in the state of non-retrogression).'
'Body and mind united. Increasing day by day. Called 'abode of non-retrogression' (referring to the Bodhisattva's body and mind being harmoniously united and constantly increasing). All-knowing wisdom. Compassionate function. Harmoniously accomplished. Naturally increasing without regression. Called non-retrogression (referring to the Bodhisattva's wisdom and compassion naturally increasing without regression). Eight abodes of virginity (referring to the Bodhisattva dwelling in the position of virginity).'
'The ten spiritual forms. Simultaneously complete. Called 'abode of virginity' (referring to the Bodhisattva simultaneously possessing the ten spiritual forms of transformation). The ten spiritual forms. Also the ten bodies of Vairocana (referring to the ten bodies of Vairocana Buddha). Namely, the bodies of Sravakas, Pratyekabuddhas, Bodhisattvas, and Tathagatas, Dharma, Wisdom, Emptiness, Karma, Sentient Beings, and Lands. Furthermore, the Tathagata's body itself possesses ten kinds: Bodhi, Vow, Transformation, Power, Adornment, Majesty, Mind-born, Blessing, Dharma, and Wisdom. These ten wonderful responses manifest freely like a jewel that changes color. This is the wonderful function of inconceivable all-knowing wisdom. The essence of wisdom is inherent. Manifesting wherever obstacles are exhausted. Already with expedient and real wisdom (referring to expedient wisdom and real wisdom)'
大悲熏修。功用頓顯。雖未全如於佛。分得此用。即一身現無量身也。華嚴云雖未具足一切智已獲如來自在力 九法王子住。
形成出胎。親為佛子。名法王子住 十身具足。故曰形成。出因顯果。故云出胎。堪任繼嗣紹隆佛法。名法王子 十灌頂住。
表以成人。如國大王以諸國事分委太子。彼剎利王世子長成陳列灌頂。名灌頂住 行愿內充。慈悲外發。德相漸成。化物功著。故云表以成人。於十方界。次補佛處。堪任付囑。傳法利生。故如國王委政太子陳列灌頂也。問準華嚴經。初住菩薩即能成佛教化眾生。何故至第十住方名陳列灌頂表成佛耶。答圓融之教。二經頗同。以行布不礙圓融故。華嚴初住便能成佛。圓融不礙行布故。今十住方列灌頂。故彼經云。菩薩住處廣大與虛空等。又云。初發心時便成正覺。了達諸法真實之相。所有聞法不由他悟。具修十種智力。究竟離虛妄。無染如虛空。清凈妙法身。湛然應一切。亦同大品云。從初發心時。即坐道場。轉法輪。度眾生。當知此菩薩為如佛。今經云十用涉入圓成一心。又云。十身靈相一時具足。此上皆明一位具諸位。即行布不礙圓融也。又華嚴明第十地菩薩。方論受職。此經第十住明陳列灌頂。即圓融不礙行布也。圓融即橫論。行布即豎說。二無障
【現代漢語翻譯】 現代漢語譯本 大悲熏修（通過大悲心的薰陶和修行）。功用頓顯（其功用立即顯現）。雖未全如於佛（雖然還沒有完全達到佛的境界）。分得此用（但也能分得佛的一部分功用）。即一身現無量身也（就能以一個身體顯現出無量個身體）。《華嚴經》云：『雖未具足一切智（雖然還沒有完全具備一切智慧）。已獲如來自在力（但已經獲得瞭如來的自在力量）。』九法王子住（第九住是法王子住）。 形成出胎（形體已經形成，從母胎中出生）。親為佛子（親自成為佛的兒子）。名法王子住（名為法王子住）。十身具足（十身已經具足）。故曰形成（所以說形成）。出因顯果（從因中顯現果）。故云出胎（所以說出胎）。堪任繼嗣紹隆佛法（堪能繼承和發揚光大佛法）。名法王子（名為法王子）。十灌頂住（第十住是灌頂住）。 表以成人（表示已經成年）。如國大王以諸國事分委太子（如同國王將各種國家事務分給太子處理）。彼剎利王世子長成陳列灌頂（那些剎帝利王的世子長大成人後，會舉行陳列灌頂儀式）。名灌頂住（名為灌頂住）。行愿內充（修行和願力在內心充滿）。慈悲外發（慈悲心向外散發）。德相漸成（德行和相貌逐漸成就）。化物功著（教化眾生的功德顯著）。故云表以成人（所以說表示已經成年）。於十方界（在十方世界）。次補佛處（依次遞補佛的位置）。堪任付囑（堪能接受佛的囑託）。傳法利生（傳播佛法，利益眾生）。故如國王委政太子陳列灌頂也（所以如同國王將政事委託給太子，舉行陳列灌頂儀式）。問：準《華嚴經》（根據《華嚴經》）。初住菩薩即能成佛教化眾生（初住菩薩就能成就佛的教化，教化眾生）。何故至第十住方名陳列灌頂表成佛耶（為什麼到第十住才名為陳列灌頂，表示成就佛果呢）？答：圓融之教（圓融的教義）。二經頗同（兩部經頗為相同）。以行布不礙圓融故（因為行布不妨礙圓融的緣故）。《華嚴經》初住便能成佛（《華嚴經》中初住菩薩就能成佛）。圓融不礙行布故（圓融不妨礙行布的緣故）。今十住方列灌頂（現在第十住才陳列灌頂）。故彼經云（所以那部經說）：『菩薩住處廣大與虛空等（菩薩的境界廣大如同虛空）。』又云（又說）：『初發心時便成正覺（最初發心的時候就成就正覺）。了達諸法真實之相（了達一切諸法真實的相狀）。所有聞法不由他悟（所有聽聞的佛法，不需要通過其他人來開悟）。具修十種智力（具足修習十種智慧力量）。究竟離虛妄（最終遠離虛妄）。無染如虛空（沒有污染如同虛空）。清凈妙法身（清凈微妙的法身）。湛然應一切（澄澈地應現一切）。』亦同《大品》（也如同《大品般若經》）云：『從初發心時（從最初發心的時候）。即坐道場（就坐在道場）。轉法輪（轉動法輪）。度眾生（度化眾生）。』當知此菩薩為如佛（應當知道這位菩薩如同佛一樣）。今經云十用涉入圓成一心（現在這部經說十種作用相互涉入，圓滿成就一心）。又云（又說）：『十身靈相一時具足（十身靈妙的相貌一時具足）。』此上皆明一位具諸位（以上都是說明一個位次具足所有位次）。即行布不礙圓融也（就是行布不妨礙圓融）。又《華嚴經》明第十地菩薩（又《華嚴經》說明第十地菩薩）。方論受職（才談論接受職位）。此經第十住明陳列灌頂（這部經第十住說明陳列灌頂）。即圓融不礙行布也（就是圓融不妨礙行布）。圓融即橫論（圓融是橫向的論述）。行布即豎說（行布是縱向的解說）。二無障（二者沒有障礙）。
【English Translation】 English version Through the cultivation and practice of great compassion (Da Bei Xun Xiu), its effects are immediately apparent (Gong Yong Dun Xian). Although not yet fully like the Buddha (Sui Wei Quan Ru Yu Fo), one can share in some of the Buddha's abilities (Fen De Ci Yong), which means manifesting countless bodies from a single body (Ji Yi Shen Xian Wu Liang Shen Ye). The Avatamsaka Sutra (Hua Yan Jing) says: 'Although not yet fully possessing all wisdom (Sui Wei Ju Zu Yi Qie Zhi), one has already obtained the self-mastery of the Tathagata (Yi Huo Ru Lai Zi Zai Li).' This refers to the ninth stage, the Stage of Dharma Prince (Jiu Fa Wang Zi Zhu). Having formed and emerged from the womb (Xing Cheng Chu Tai), one personally becomes a child of the Buddha (Qin Wei Fo Zi), which is called the Stage of Dharma Prince (Ming Fa Wang Zi Zhu). Having perfected the ten bodies (Shi Shen Ju Zu), hence it is said 'formed' (Gu Yue Xing Cheng). Manifesting the result from the cause (Chu Yin Xian Guo), hence it is said 'emerged from the womb' (Gu Yun Chu Tai). Being capable of inheriting and propagating the Buddhadharma (Kan Ren Ji Si Shao Long Fo Fa), one is called a Dharma Prince (Ming Fa Wang Zi). This refers to the tenth stage, the Stage of Consecration (Shi Guan Ding Zhu). It signifies adulthood (Biao Yi Cheng Ren), like a great king of a country entrusting various state affairs to the crown prince (Ru Guo Da Wang Yi Zhu Guo Shi Fen Wei Tai Zi). When the crown princes of those Kshatriya kings grow up, they undergo a consecration ceremony (Bi Cha Di Li Wang Shi Zi Zhang Cheng Chen Lie Guan Ding), which is called the Stage of Consecration (Ming Guan Ding Zhu). The inner fulfillment of vows and practices (Xing Yuan Nei Chong), the outward expression of loving-kindness and compassion (Ci Bei Wai Fa), the gradual formation of virtuous qualities (De Xiang Jian Cheng), and the evident merit in transforming beings (Hua Wu Gong Zhu), hence it is said to signify adulthood (Gu Yun Biao Yi Cheng Ren). In the ten directions (Yu Shi Fang Jie), one successively fills the Buddha's position (Ci Bu Fo Chu), being capable of receiving the Buddha's entrustment (Kan Ren Fu Zhu), transmitting the Dharma and benefiting beings (Chuan Fa Li Sheng), hence it is like a king entrusting governance to the crown prince and holding a consecration ceremony (Gu Ru Guo Wang Wei Zheng Tai Zi Chen Lie Guan Ding Ye). Question: According to the Avatamsaka Sutra (Hua Yan Jing), a Bodhisattva of the initial stage is already capable of accomplishing the Buddha's teachings and transforming beings (Chu Zhu Pu Sa Ji Neng Cheng Jiu Fo De Jiao Hua, Jiao Hua Zhong Sheng), so why is it that only at the tenth stage is it called the Consecration Ceremony, signifying the attainment of Buddhahood (He Gu Zhi Di Shi Zhu Fang Ming Chen Lie Guan Ding Biao Cheng Fo Ye)? Answer: The doctrine of perfect integration (Yuan Rong Zhi Jiao), the two sutras are quite similar (Er Jing Po Tong), because the sequential arrangement does not obstruct perfect integration (Yi Xing Bu Bu Ai Yuan Rong Gu). In the Avatamsaka Sutra (Hua Yan Jing), the Bodhisattva of the initial stage can already attain Buddhahood (Chu Zhu Bian Neng Cheng Fo), because perfect integration does not obstruct the sequential arrangement (Yuan Rong Bu Ai Xing Bu Gu). Now, only at the tenth stage is the consecration ceremony held (Jin Shi Zhu Fang Lie Guan Ding), hence that sutra says: 'The dwelling place of a Bodhisattva is vast, like space (Pu Sa Zhu Chu Guang Da Yu Xu Kong Deng).' It also says: 'At the moment of initial aspiration, one attains perfect enlightenment (Chu Fa Xin Shi Bian Cheng Zheng Jue), understanding the true nature of all dharmas (Liao Da Zhu Fa Zhen Shi Zhi Xiang). All that is heard of the Dharma is understood without the need for others to awaken one (Suo You Wen Fa Bu You Ta Wu), fully cultivating the ten powers of wisdom (Ju Xiu Shi Zhong Zhi Li), ultimately departing from falsehood (Jiu Jing Li Xu Wang), being unblemished like space (Wu Ran Ru Xu Kong), the pure and wondrous Dharmakaya (Qing Jing Miao Fa Shen), serenely responding to all (Zhan Ran Ying Yi Qie).' It is also the same as the Mahaprajnaparamita Sutra (Da Pin) which says: 'From the moment of initial aspiration (Cong Chu Fa Xin Shi), one sits in the Bodhimanda (Ji Zuo Dao Chang), turns the Dharma wheel (Zhuan Fa Lun), and liberates beings (Du Zhong Sheng).' One should know that this Bodhisattva is like the Buddha (Dang Zhi Ci Pu Sa Wei Ru Fo). This sutra now says that the ten functions interpenetrate and perfectly accomplish the One Mind (Shi Yong She Ru Yuan Cheng Yi Xin). It also says: 'The ten spiritual forms are simultaneously complete (Shi Shen Ling Xiang Yi Shi Ju Zu).' All of the above explains that one position contains all positions (Yi Wei Ju Zhu Wei), which means that the sequential arrangement does not obstruct perfect integration (Ji Xing Bu Bu Ai Yuan Rong Ye). Furthermore, the Avatamsaka Sutra (Hua Yan Jing) explains that only the Bodhisattva of the tenth ground (Di Shi Di Pu Sa) discusses receiving the position (Fang Lun Shou Zhi). This sutra explains the Consecration Ceremony at the tenth stage (Di Shi Zhu Ming Chen Lie Guan Ding), which means that perfect integration does not obstruct the sequential arrangement (Ji Yuan Rong Bu Ai Xing Bu Ye). Perfect integration is a horizontal discussion (Yuan Rong Ji Heng Lun), while the sequential arrangement is a vertical explanation (Xing Bu Ji Shu Shuo). The two are without obstruction (Er Wu Zhang).
礙。二經頗同。故無疑也。言陳列灌頂者。華嚴經云。轉輪聖王所生太子。母是正後。身相具足。坐白象寶妙金之座。張大網縵。奏諸音樂。取四大海水置金瓶內。王執此瓶灌太子頂。是時即名受王職位。菩薩受職亦復如是。諸佛智水灌其頂故。名為受大智職菩薩。彼明第十地方是受職。今此十住既名灌頂。故說受職。彼約究竟。此約分得。又無生忍中。一位具諸位。故得互說 四十行位十。一歡喜行。
阿難。是善男子。成佛子已。具足無量如來妙德。十方隨順。名歡喜行 初二句結前。具足下正明。此有三義故歡喜。一具足無量佛德故。如觀音云。我又獲是圓通。修證無上道故。又能善獲四不思議無作妙德。既云不思議。即是無量佛德也。此之妙德。先未曾獲。今自具足。故云歡喜。二眾生受化故歡喜。十方者。現十界身利眾生也。隨順有二。一眾生趣類不等。根行有異。菩薩隨順以形以說。此明能化隨順也。二菩薩現種種化。眾生隨順一一受化咸皆得益。此明所化隨順也。能所既皆隨順。機應俱生歡喜。故以名焉 二饒益行。
善能利益一切眾生。名饒益行 如上隨順眾生。即是善能利益。始能歡喜生善。終能破惡入理。故名饒益 三無嗔恨行。
自覺覺他得無違拒。名無瞋恨行 自覺故。
【現代漢語翻譯】 現代漢語譯本：
沒有疑問。這兩部經文非常相似，因此沒有疑問。關於陳列灌頂的說法，《華嚴經》中記載：『轉輪聖王所生的太子，母親是正後，身相具足，坐在白象寶妙金之座上，張開大網縵，演奏各種音樂，取四大海的海水置於金瓶內，國王手執此瓶灌注太子頭頂。此時，太子即被命名為接受王位。菩薩接受職位也是如此，諸佛的智慧之水灌注其頭頂，因此名為接受大智慧職位的菩薩。』經中說明第十地才是接受職位。現在這裡十住既然名為灌頂，所以說是接受職位。彼處是約究竟位而言，此處是約分證位而言。而且在無生忍中，一位具足諸位，所以可以互相通用。四十行位之十：一、歡喜行。
阿難，這位善男子，成就佛子之後，具足無量如來的妙德，十方世界都隨順他，名為歡喜行。』開頭兩句是總結前文，『具足』以下是正式說明。這裡有三重含義，所以歡喜。一、具足無量佛德，所以歡喜。如觀音菩薩所說：『我又獲得這個圓通，修證無上道，所以又能善於獲得四種不可思議的無作妙德。』既然說是不可思議，那就是無量佛德。這些妙德，先前未曾獲得，現在自身具足，所以說歡喜。二、眾生接受教化，所以歡喜。十方，是指現十界之身利益眾生。隨順有二層含義：一是眾生的趣向和類別不同，根器和修行也有差異，菩薩隨順眾生而示現不同的形象和說法，這是說明能教化的隨順。二是菩薩示現種種教化，眾生隨順一一接受教化，都得到利益，這是說明所教化的隨順。能教化和所教化既然都隨順，機緣和感應同時產生，所以歡喜，因此以此命名。二、饒益行。
『善於利益一切眾生，名為饒益行。』如上文所說隨順眾生，就是善於利益。開始能夠歡喜生善，最終能夠破除惡業進入真理，所以名為饒益。三、無嗔恨行。
『自覺覺他，得到沒有違背和抗拒，名為無嗔恨行。』因為自覺的緣故。
【English Translation】 English version:
There is no doubt. The two sutras are quite similar, so there is no doubt. Regarding the statement of arranging the Abhiṣeka (灌頂, empowerment), the Avataṃsaka Sūtra (華嚴經) says: 'The crown prince born to the Cakravartin (轉輪聖王, Wheel-Turning King), whose mother is the queen consort, with complete physical characteristics, sits on a white elephant treasure wonderful golden seat, spreads a large net canopy, plays various music, and takes the water from the four great seas and places it in a golden bottle. The king holds this bottle and pours it on the crown prince's head. At this time, the prince is named as receiving the royal position. The Bodhisattva (菩薩) receiving the position is also like this; the wisdom water of all Buddhas (諸佛) pours on their head, therefore they are named Bodhisattvas receiving the position of great wisdom.' The sutra clarifies that the tenth Bhumi (地, ground/level) is the receiving of the position. Now that these ten abodes (十住) are named Abhiṣeka, it is said to be receiving the position. That refers to the ultimate position, while this refers to the partial attainment position. Moreover, in the non-origination forbearance (無生忍), one position possesses all positions, so they can be used interchangeably. Ten of the forty practices: One, Joyful Practice (歡喜行).
'Ānanda (阿難), this good man, after becoming a Buddha's son, possesses immeasurable wonderful virtues of the Tathāgata (如來), and the ten directions follow him, named Joyful Practice.' The first two sentences summarize the previous text, and 'possesses' below is the formal explanation. There are three meanings here, so there is joy. First, possessing immeasurable Buddha virtues, so there is joy. As Avalokiteśvara (觀音) said: 'I have also obtained this perfect penetration, cultivated and attained the unsurpassed path, so I can also skillfully obtain the four inconceivable, non-active wonderful virtues.' Since it is said to be inconceivable, it is immeasurable Buddha virtues. These wonderful virtues were not obtained before, but now one possesses them, so it is said to be joyful. Second, sentient beings receive transformation, so there is joy. The ten directions refer to manifesting the bodies of the ten realms to benefit sentient beings. Following has two meanings: one is that sentient beings have different inclinations and categories, and their roots and practices are different. Bodhisattvas follow sentient beings and manifest different forms and teachings. This explains the ability to transform following. The second is that Bodhisattvas manifest various transformations, and sentient beings follow and receive each transformation, all benefiting. This explains the transformation that is followed. Since both the ability to transform and the transformation that is followed are in accordance, opportunities and responses arise simultaneously, so there is joy, and therefore it is named this. Two, Beneficial Practice (饒益行).
'Skillfully benefiting all sentient beings is named Beneficial Practice.' As mentioned above, following sentient beings is skillfully benefiting them. Initially, one can joyfully generate goodness, and ultimately, one can break through evil and enter the truth, so it is named Beneficial. Three, Practice of No Anger or Hatred (無嗔恨行).
'Being self-aware and making others aware, obtaining no violation or resistance, is named Practice of No Anger or Hatred.' Because of self-awareness.
無明不能拒智。覺他故。有情不能違化。障不能拒。物不能違。二利既兼。故無嗔恨 四無盡行。
種類出生窮未來際。三世平等十方通達。名無盡行 隨機隨感現種類身。盡未來際化復作化。三世下釋所以也。以知三世空寂故。得窮未來際。以達十方無礙故。能現種類身。若時若處現化不絕。故云無盡也 五離癡亂行。
一切合同。種種法門得無差誤。名離癡亂行 現種類身。即普現色身三昧。說無量法。不離四種辯才。若身若說。皆是智用咸歸於理。華嚴云。此菩薩於一念頃得無數三昧。了知此之三昧同一體性。乃至得一切法真實智慧。是故能合種種法門得無差誤。由無差誤故離癡亂 六善現行。
則于同中顯現群異。一一異相各各見同。名善現行 一中現無量。故云于同現異。無量中現一。故云異相見同。身說皆然也。以知一切法同一法性。能作種種異說。而不失一性一相之旨。維摩云。能善分別諸法相。于第一義而不動。故名善現 七無著行。
如是乃至十方虛空滿足微塵。一一塵中現十方界。現塵現界不相留礙。名無著行 著謂住著。即留礙也。一塵現十方。是現界。不壞一塵相。是現塵。世界微塵各不相妨。此即大小自在。由此菩薩住不思議解脫。故得此用 八尊重行。
【現代漢語翻譯】 現代漢語譯本 『無明』（Avidya，指對事物真相的迷惑和無知）不能阻礙『智』（Jnana，指智慧）。因為覺悟其他眾生。有情眾生不能違背教化。業障不能阻礙。外物不能違背規律。既兼顧自利和利他，所以沒有嗔恨。這是『四無盡行』。
『種類出生窮未來際』：在未來無盡的時間裡，化現各種身形。『三世平等十方通達』：對過去、現在、未來三世的認知平等無礙，對十方世界通達無礙。這被稱為『無盡行』。 『隨機隨感現種類身。盡未來際化復作化』：隨著眾生的根器和感應，示現各種不同的身形，在未來無盡的時間裡，不斷地教化和示現。『三世下釋所以也』：下面解釋這樣做的原因。『以知三世空寂故』：因爲了知過去、現在、未來三世的本性是空寂的。『得窮未來際』：所以能夠窮盡未來際。『以達十方無礙故』：因為通達十方世界沒有阻礙。『能現種類身』：所以能夠示現各種不同的身形。『若時若處現化不絕』：無論何時何地，示現和教化都不會停止。『故云無盡也』：所以稱為『無盡』。
『離癡亂行』： 『一切合同。種種法門得無差誤』：一切法門融會貫通，對於種種法門的理解沒有絲毫差錯。『名離癡亂行』：這被稱為『離癡亂行』。 『現種類身。即普現色身三昧』：示現各種身形，就是普現色身三昧的體現。『說無量法。不離四種辯才』：宣說無量的佛法，不離四種辯才（義辯、法辯、辭辯、樂說辯）。『若身若說。皆是智用咸歸於理』：無論是示現身形還是宣說佛法，都是智慧的運用，最終都歸於真理。『華嚴云。此菩薩於一念頃得無數三昧。了知此之三昧同一體性。乃至得一切法真實智慧。是故能合種種法門得無差誤。由無差誤故離癡亂』：《華嚴經》說，這位菩薩在一念之間能夠獲得無數的三昧，並且了知這些三昧的體性是相同的，乃至獲得一切法的真實智慧。因此，能夠融會貫通種種法門，沒有絲毫差錯。因為沒有差錯，所以遠離癡亂。
『善現行』： 『則于同中顯現群異。一一異相各各見同』：在相同之中顯現各種不同，在每一個不同的現象中都能看到相同的本質。『名善現行』：這被稱為『善現行』。 『一中現無量。故云于同現異』：在一個之中顯現無量，所以說在相同之中顯現不同。『無量中現一。故云異相見同』：在無量之中顯現一個，所以說在不同的現象中看到相同的本質。『身說皆然也』：無論是示現身形還是宣說佛法，都是如此。『以知一切法同一法性。能作種種異說。而不失一性一相之旨』：因爲了知一切法都具有相同的法性，所以能夠做出種種不同的說法，而不失去其同一體性和同一相狀的宗旨。『維摩云。能善分別諸法相。于第一義而不動。故名善現』：《維摩詰經》說，能夠善於分別諸法的現象，但在第一義諦（ परमार्थ，paramārtha，指最高的真理）上卻不動搖。所以稱為『善現』。
『無著行』： 『如是乃至十方虛空滿足微塵。一一塵中現十方界。現塵現界不相留礙』：就像這樣，乃至十方虛空充滿了微塵，每一個微塵中都顯現出十方世界。顯現微塵和顯現世界，互不阻礙。『名無著行』：這被稱為『無著行』。 『著謂住著。即留礙也』：『著』指的是執著，也就是阻礙。『一塵現十方。是現界』：在一個微塵中顯現十方世界，這是顯現世界。『不壞一塵相。是現塵』：不破壞一個微塵的相狀，這是顯現微塵。『世界微塵各不相妨』：世界和微塵各自不互相妨礙。『此即大小自在』：這就是大小自在。『由此菩薩住不思議解脫。故得此用』：因此，菩薩安住于不可思議的解脫境界，所以能夠獲得這種能力。
『尊重行』：
【English Translation】 English version 『Avidya』 (ignorance) cannot obstruct 『Jnana』 (wisdom). Because of awakening other sentient beings. Sentient beings cannot disobey transformation. Karmic obstacles cannot obstruct. External objects cannot disobey. Since both self-benefit and benefiting others are combined, there is no hatred. These are the 『Four Inexhaustible Practices』.
『Manifesting various forms, reaching the end of future time』: Manifesting various forms in the endless future. 『Equality in the three times, unobstructed in the ten directions』: The cognition of the past, present, and future is equal and unobstructed, and there is unobstructed understanding of the ten directions. This is called 『Inexhaustible Practice』. 『Manifesting various forms according to the needs and feelings of sentient beings, transforming and creating transformations throughout the future』: Manifesting various forms according to the faculties and responses of sentient beings, constantly teaching and manifesting throughout the endless future. 『The following explains the reason for this』: The following explains the reason for doing so. 『Because of knowing the emptiness of the three times』: Because of understanding that the nature of the past, present, and future is empty. 『Attaining the end of future time』: Therefore, one can reach the end of future time. 『Because of reaching the unobstructedness of the ten directions』: Because of understanding that the ten directions are unobstructed. 『Being able to manifest various forms』: Therefore, one can manifest various forms. 『Manifestations and transformations never cease at any time or place』: No matter when or where, manifestations and teachings will not stop. 『Therefore, it is called inexhaustible』.
『Practice of being free from delusion and confusion』: 『All are in harmony, and there are no errors in the various Dharma doors』: All Dharma doors are integrated, and there are no errors in the understanding of various Dharma doors. 『This is called the practice of being free from delusion and confusion』. 『Manifesting various forms is the Samadhi of Universally Manifesting the Body』: Manifesting various forms is the manifestation of the Samadhi of Universally Manifesting the Body. 『Speaking immeasurable Dharma, inseparable from the four kinds of eloquence』: Expounding immeasurable Dharma, inseparable from the four kinds of eloquence (eloquence of meaning, eloquence of Dharma, eloquence of expression, and eloquence of joyful speech). 『Whether it is manifestation or speech, all are the use of wisdom, and all return to the truth』: Whether it is manifesting forms or expounding Dharma, it is the use of wisdom, and ultimately it all returns to the truth. 『The Avatamsaka Sutra says: This Bodhisattva attains countless Samadhis in an instant, and understands that these Samadhis are of the same nature, and even attains the true wisdom of all Dharmas. Therefore, he can integrate various Dharma doors without any errors. Because there are no errors, he is free from delusion and confusion』.
『Practice of skillful manifestation』: 『Manifesting various differences within the same, and seeing the same essence in each different phenomenon』: Manifesting various differences within the same, and seeing the same essence in each different phenomenon. 『This is called the practice of skillful manifestation』. 『Manifesting the immeasurable within the one, hence it is said to manifest differences within the same』: Manifesting the immeasurable within the one, hence it is said to manifest differences within the same. 『Manifesting the one within the immeasurable, hence it is said to see the same essence in different phenomena』: Manifesting the one within the immeasurable, hence it is said to see the same essence in different phenomena. 『This is true for both manifestation and speech』: This is true for both manifestation and speech. 『Because of knowing that all Dharmas have the same Dharma nature, one can make various different statements without losing the essence of the same nature and the same form』: Because of knowing that all Dharmas have the same Dharma nature, one can make various different statements without losing the essence of the same nature and the same form. 『The Vimalakirti Sutra says: Being able to skillfully distinguish the characteristics of all Dharmas, but not moving in the first principle (परमार्थ, paramārtha, the highest truth). Therefore, it is called skillful manifestation』.
『Practice of non-attachment』: 『Thus, even if the ten directions of space are filled with dust, each dust contains the ten directions of the world. The manifestation of dust and the manifestation of the world do not hinder each other』: Just like this, even if the ten directions of space are filled with dust, each dust contains the ten directions of the world. The manifestation of dust and the manifestation of the world do not hinder each other. 『This is called the practice of non-attachment』. 『Attachment means clinging, which is hindrance』: 『Attachment』 refers to clinging, which is hindrance. 『Manifesting the ten directions in one dust is manifesting the world』: Manifesting the ten directions in one dust is manifesting the world. 『Not destroying the form of one dust is manifesting the dust』: Not destroying the form of one dust is manifesting the dust. 『The world and the dust do not interfere with each other』: The world and the dust do not interfere with each other. 『This is the freedom of size』: This is the freedom of size. 『Therefore, the Bodhisattva dwells in inconceivable liberation, and thus obtains this ability』:
『Practice of reverence』:
種種現前。咸是第一波羅蜜多。名尊重行 現塵現界現身現說不相留礙。故云種種現前。皆從圓融三德般若之所發現。故云第一。此之妙行超過一切諸法門。故名為尊重 九善法行。
如是圓融。能成十方諸佛軌則。名善法行 如上所現。無礙妙用。故云圓融。一一皆能合佛如來利生軌則。故名善法 十真實行。
一一皆是清凈無漏。一真無為。性本然故。名真實行 依真起用。用不離體。體即真如無漏清凈一真法界。此法界體本具如是無方妙用。故云本然。以即體故。名為真實。此之十行。皆是證真菩薩自利利他無礙自在圓融妙行。一一皆破微細無明。顯佛智德。漸漸圓滿。有此十番智斷功用。唸唸與薩婆若相應。華嚴云。此菩薩行與法界虛空等。以用諸佛不思議妙行故。故此十行圓融無礙。即一論十。十不離一。故此最後即云一一皆是清凈真如性本然故 第五十回向位十。一救護一切眾生離眾生相迴向。
阿難。是善男子。滿足神通。成佛事已。純潔精真。遠諸留患 結前十行也。依體起用。故云滿足神通。自利利他妙行無礙。故云成佛事已。佛以度生利他為事業故。純潔精真顯智德也。遠離留患顯斷德也。此十番智斷。皆是非證而證。不斷而斷。智本真故。惑本亡故。
當度眾生。
【現代漢語翻譯】 現代漢語譯本 種種現前，都是第一波羅蜜多（paramita，到彼岸），名為尊重行。顯現塵、顯現界、顯現身、顯現說法，不互相留礙，所以說種種現前。都從圓融的三德般若（prajna，智慧）所發現，所以說是第一。這種妙行超過一切諸法門，所以名為尊重。九善法行。 如此圓融，能成就十方諸佛的軌則，名為善法行。如上所顯現的，沒有阻礙的妙用，所以說圓融。每一個都能符合佛如來利益眾生的軌則，所以名為善法。十真實行。 每一個都是清凈無漏，一真無為，自性本來如此，名為真實行。依真起用，用不離體，體即真如無漏清凈一真法界。此法界體本來具有如此無方的妙用，所以說本然。因為與本體無異，所以名為真實。這十行，都是證真的菩薩自利利他無礙自在圓融的妙行。每一個都能破除微細的無明，顯現佛的智慧功德，漸漸圓滿。有這十番智斷功用，唸唸與薩婆若（sarvajna，一切智）相應。《華嚴經》說，此菩薩行與法界虛空相等，因為運用諸佛不可思議的妙行。所以這十行圓融無礙，即一即十，十不離一。所以這最後說每一個都是清凈真如自性本然的緣故。第五十回向位十，一救護一切眾生離眾生相迴向。 阿難（Ananda，佛陀的十大弟子之一）。這位善男子，滿足神通，成就佛事之後，純潔精真，遠離各種留下的禍患。總結前面的十行。依體起用，所以說滿足神通。自利利他的妙行沒有阻礙，所以說成就佛事。佛以度化眾生利益他人為事業。純潔精真，顯現智德。遠離留下的禍患，顯現斷德。這十番智斷，都是非證而證，不斷而斷。智慧本來是真實的，迷惑本來是虛妄的。 應當度化眾生。
【English Translation】 English version All kinds of appearances are the first paramita (to the other shore), named 'Respectful Conduct'. Manifesting dust, manifesting realms, manifesting bodies, manifesting teachings, without hindering each other, hence it is said 'all kinds of appearances'. All are discovered from the perfectly fused Three Virtues of prajna (wisdom), hence it is said 'first'. This wonderful conduct surpasses all Dharma gates, hence it is named 'Respectful'. The Nine Good Dharma Conducts. Such perfect fusion can accomplish the rules of conduct of all Buddhas in the ten directions, named 'Good Dharma Conduct'. As manifested above, unobstructed wonderful functions, hence it is said 'perfect fusion'. Each and every one can conform to the Buddha Tathagata's rules of conduct for benefiting beings, hence it is named 'Good Dharma'. The Ten True Conducts. Each and every one is pure and without outflows, the one true unconditioned, its nature is inherently so, named 'True Conduct'. Relying on the true to arise function, function does not depart from the substance, the substance is the true thusness, without outflows, pure, the one true Dharma realm. This Dharma realm's substance inherently possesses such boundless wonderful functions, hence it is said 'inherently so'. Because it is identical to the substance, it is named 'True'. These ten conducts are all the wonderful conduct of self-benefit and benefiting others, unobstructed, free, and perfectly fused, of the Bodhisattva who has realized the truth. Each and every one can break through subtle ignorance, manifest the Buddha's wisdom and virtue, gradually perfecting. Having these ten kinds of wisdom and severance functions, every thought corresponds to sarvajna (all-knowing wisdom). The Avatamsaka Sutra says, 'This Bodhisattva's conduct is equal to the Dharma realm and empty space,' because it employs the inconceivable wonderful conduct of all Buddhas. Therefore, these ten conducts are perfectly fused and unobstructed, one is identical to ten, ten do not depart from one. Therefore, this last says each and every one is the pure true thusness nature inherently so. The Fiftieth Turning Towards Position Ten, One: Saving and protecting all sentient beings, turning towards away from the appearance of sentient beings. Ananda (one of the ten great disciples of the Buddha). This good man, having fulfilled supernatural powers, having accomplished the Buddha's affairs, is purely refined and true, far from all remaining troubles. Concluding the previous ten conducts. Relying on the substance to arise function, hence it is said 'having fulfilled supernatural powers'. The wonderful conduct of self-benefit and benefiting others is unobstructed, hence it is said 'having accomplished the Buddha's affairs'. The Buddha takes saving sentient beings and benefiting others as his career. Purely refined and true, manifesting wisdom virtue. Far from remaining troubles, manifesting severance virtue. These ten kinds of wisdom and severance are all proving without proving, severing without severing. Wisdom is inherently true, delusion is inherently illusory. Should liberate sentient beings.
滅除度相。回無為心。向涅槃路。名救一切眾生離眾生相迴向 此正明也。約用就體。能所俱亡。眾生相空本涅槃故。能化緣生本無性故。故云滅除度相。般若經中亦同此說。亡緣之智名無為心。無作妙理名涅槃路。攝用歸體名為迴向。涅槃果也。路即理也。履以成地到究竟故。名涅槃路。結名可知。問十行位中豈有度相耶。答前即依體起用。且論神通化物。未言滅除度相。今此攝用歸體。順寂滅義。故除度相。約義雖異。為行頗同。若不然者。豈有證真大士猶懷度生之相耶 二不壞迴向。
壞其可壞。遠離諸離。名不壞迴向 應當遠離一切幻化虛妄境界。故云壞其可壞。心如幻者亦復遠離。遠離為幻亦復遠離。離遠離幻亦復遠離。故云遠離諸離。得無所離。即合涅槃。故云不壞迴向 三等一切佛迴向。
本覺湛然。覺齊佛覺。名等一切佛迴向 本性覺體未嘗起滅。故云湛然。此湛覺體。三世諸佛無二圓滿。故云覺齊佛覺。此則得平等覺與諸佛同。故云等一切佛 四至一切處迴向。
精真發明。地如佛地。名至一切處迴向 精真發明智顯也。地如佛地理現也。智冥理體無二無別。智遍理遍名至一切處 五無盡功德藏迴向。
世界如來互相涉入得無掛礙。名無盡功德藏迴向 此菩薩得如來身及
【現代漢語翻譯】 現代漢語譯本 滅除度相（想要度化眾生的念頭）。迴歸無為之心。趨向涅槃之路。名為救一切眾生離眾生相迴向。這正是明確的說明。從作用迴歸到本體，能度者和所度者都消失。眾生之相本為空，其本體即是涅槃。能教化眾生的因緣生法，其本體本無自性。所以說『滅除度相』。《般若經》中也有相同的說法。捨棄攀緣之智，名為無為之心。無造作的微妙真理，名為涅槃之路。將作用收攝歸於本體，名為迴向。涅槃是果，路即是理。踐行此路，最終成就到達究竟之地，所以名為涅槃之路。總結名稱，意義顯而易見。有人問：十行位中難道還有度化眾生的念頭嗎？回答說：之前的修行是依本體而起作用，主要論述神通變化和度化眾生，沒有說到滅除度化眾生的念頭。現在是將作用收攝歸於本體，順應寂滅的意義，所以要去除度化眾生的念頭。從意義上來說雖然不同，但修行的行為頗為相似。如果不是這樣，難道證得真如的大菩薩還會懷有度化眾生的念頭嗎？這是第二種，不壞迴向。 壞其可壞的（幻化虛妄境界），遠離一切的『遠離』。名為不壞迴向。應當遠離一切幻化虛妄的境界，所以說『壞其可壞』。如果心如幻象，也要遠離。遠離『遠離』，也要遠離。遠離『遠離的遠離』，也要遠離。所以說『遠離諸離』。達到無所可離的境界，就與涅槃相合。所以說『不壞迴向』。這是第三種，等一切佛迴向。 本覺之體湛然不動，覺悟與諸佛的覺悟平等。名為等一切佛迴向。本性覺悟的本體，未曾生起和滅亡，所以說『湛然』。這湛然的覺悟本體，與三世諸佛的圓滿覺悟沒有差別，所以說『覺齊佛覺』。這就是證得了平等的覺悟，與諸佛相同。所以說『等一切佛』。這是第四種，至一切處迴向。 精純的真智顯發光明，證悟之地如同諸佛的證悟之地。名為至一切處迴向。『精真發明』，是指精純的真智顯發光明。『地如佛地』，是指證悟的境界如同諸佛的境界顯現。智慧與真理的本體冥合，沒有差別。智慧周遍，真理周遍，名為至一切處。這是第五種，無盡功德藏迴向。 世界和如來互相涉入，得到無有掛礙的境界。名為無盡功德藏迴向。這是菩薩證得如來之身，以及……
【English Translation】 English version Eliminating the aspect of deliverance (the thought of wanting to deliver sentient beings). Returning to the mind of non-action (Wuwei). Heading towards the path of Nirvana. This is called dedicating merit to saving all sentient beings while being detached from the notion of sentient beings. This is a clear explanation. Returning from function to essence, both the deliverer and the delivered disappear. The aspect of sentient beings is inherently empty, its essence being Nirvana. The conditioned phenomena that arise to transform sentient beings are inherently without self-nature. Therefore, it is said, 'Eliminating the aspect of deliverance.' The Prajna Sutra also says the same. Abandoning wisdom based on conditions is called the mind of non-action. The wonderful principle of non-creation is called the path of Nirvana. Gathering function back to essence is called dedication. Nirvana is the fruit, and the path is the principle. By treading this path, one ultimately achieves the ultimate state, hence it is called the path of Nirvana. The meaning of the concluding name is self-evident. Someone asks: In the Ten Conducts (Ten Practices) position, are there still thoughts of delivering sentient beings? The answer is: The previous practice was based on essence arising into function, mainly discussing supernatural transformations and delivering sentient beings, without mentioning the elimination of the thought of delivering sentient beings. Now, it is about gathering function back to essence, conforming to the meaning of quiescence and extinction, so the aspect of deliverance is removed. Although the meanings are different, the acts of practice are quite similar. If it were not so, would a great Bodhisattva who has realized the truth still harbor the thought of delivering sentient beings? This is the second, the Imperishable Dedication. Destroying what can be destroyed (illusory and false realms), distancing oneself from all 'distancing'. This is called the Imperishable Dedication. One should distance oneself from all illusory and false realms, hence it is said, 'Destroying what can be destroyed.' If the mind is like an illusion, it should also be distanced from. Distancing from 'distancing' should also be distanced from. Distancing from 'distancing from distancing' should also be distanced from. Therefore, it is said, 'Distancing oneself from all distancing'. Reaching a state where there is nothing to distance oneself from, one merges with Nirvana. Therefore, it is said, 'Imperishable Dedication'. This is the third, Dedication Equal to All Buddhas. The essence of original enlightenment is serene and unmoving, enlightenment is equal to the enlightenment of all Buddhas. This is called Dedication Equal to All Buddhas. The essence of the original nature of enlightenment has never arisen or ceased, hence it is said, 'serene'. This serene essence of enlightenment is no different from the perfect enlightenment of the Buddhas of the three times, hence it is said, 'enlightenment is equal to the enlightenment of all Buddhas'. This is attaining equal enlightenment, being the same as all Buddhas. Therefore, it is said, 'Equal to All Buddhas'. This is the fourth, Dedication Reaching All Places. The pure and true wisdom manifests brightly, the ground of realization is like the ground of realization of the Buddhas. This is called Dedication Reaching All Places. 'Pure and true wisdom manifests brightly' refers to the pure and true wisdom manifesting brightly. 'The ground is like the ground of the Buddhas' refers to the realm of realization appearing like the realm of the Buddhas. Wisdom merges with the essence of truth, without difference. Wisdom is pervasive, truth is pervasive, this is called Reaching All Places. This is the fifth, Dedication to the Inexhaustible Treasury of Merit. Worlds and Tathagatas interpenetrate each other, attaining a state of unobstructedness. This is called Dedication to the Inexhaustible Treasury of Merit. This is the Bodhisattva attaining the body of the Tathagata, and...
國土身互相涉入無礙自在。此是如來藏中諸功德法受用無盡也 六隨順平等善根迴向。
于同佛地地中。各各生清凈因。依因發揮取涅槃道。名隨順平等善根迴向 同佛地如來藏也。即前地如佛地。本來具足無漏性德。此德能為萬行所依。故云清凈因。依於此因能起趣果之行。故云依因發揮取涅槃道。道即因也。此則萬德為萬行因。萬行為涅槃因。合理之行行從理起。故云隨順平等。能生妙果名曰善根 七隨順等觀一切眾生迴向。
真根既成。十方眾生皆我本性。性圓成就不失眾生。名隨順等觀一切眾生迴向 初句躡前也。十方下正顯一切眾生皆我心性。心性無外攝無不周。我之本性既圓滿成就。眾生皆爾。故云不失。此得同體大悲。是故然也 八真如相迴向。
即一切法。離一切相。唯即與離二無所著。名真如相迴向 如故即一切法。真故離一切相。此真如體亦不可得。故云二無所著亦即三諦。對文可見。此菩薩了一切法即真法界無相可離。名為如相 九無縛解脫迴向。
真得所如。十方無礙。名無縛解脫迴向 初句攝前。十方無礙者。既能即法離相。則不為心境諸法所繫。故云無縛。以無縛故自在無礙。故云解脫。此解脫相本性亦離。故皆無也 十法界無量回向。
性德圓成。法
【現代漢語翻譯】 現代漢語譯本： 國土和身互相涉入，沒有阻礙，非常自在。這就是如來藏（Tathagatagarbha，一切眾生皆有的佛性）中所有功德法受用無窮無盡的體現。六、隨順平等善根迴向。 在與佛相同的境界中，各自產生清凈的因。依靠這個因來發揮作用，最終證得涅槃（Nirvana，解脫）之道，這叫做隨順平等善根迴向。與佛相同的境界就是如來藏。也就是前一地如同佛地一樣，本來就具備沒有缺陷的自性功德。這種功德能夠成為萬行所依賴的基礎，所以說是清凈的因。依靠這個因能夠發起趨向結果的行為，所以說依靠因來發揮作用，最終證得涅槃之道。道就是因。這就是萬德作為萬行的因，萬行作為涅槃的因。合乎道理的行為，都是從真理中產生的，所以說是隨順平等。能夠產生妙果，就叫做善根。七、隨順等觀一切眾生迴向。 真正的根本既然成就，十方眾生都是我本來的自性。自性圓滿成就，就不會失去任何一個眾生，這叫做隨順等觀一切眾生迴向。第一句承接前面所說的。十方眾生都是我心性的顯現。心性沒有內外之分，包含一切。我的本性既然圓滿成就，一切眾生也是如此，所以說不會失去任何一個。這獲得了同體大悲，所以是這樣的。八、真如相迴向。 就是一切法，又遠離一切相。對於『即』和『離』，都不執著，這叫做真如相迴向。因為『如』，所以就是一切法；因為『真』，所以遠離一切相。這個真如（Tathata，事物的真實本性）的本體也是不可得的，所以說對於『即』和『離』都不執著，這也包含了三諦（Three Truths，空、假、中）。對照經文就可以明白。這位菩薩明白了一切法就是真法界，沒有相可以遠離，這叫做如相。九、無縛解脫迴向。 真正得到了如如不動的境界，在十方世界中沒有阻礙，這叫做無縛解脫迴向。第一句概括了前面的內容。十方無礙，是因為能夠既不執著於法，又能遠離一切相，所以不會被心境諸法所束縛，所以說是無縛。因為沒有束縛，所以自在無礙，所以說是解脫。這種解脫的相，其本性也是空寂的，所以一切都是空無的。十、法界無量回向。 自性功德圓滿成就，法
【English Translation】 English version: The land and body interpenetrate each other without obstruction, being completely free and at ease. This is the endless enjoyment of all the meritorious dharmas within the Tathagatagarbha (the Buddha-nature inherent in all beings). Six: Reorientation of following and according with equal roots of goodness. Within the same realm as the Buddha-ground, each generates pure causes. Relying on these causes to develop and ultimately attain the path of Nirvana (liberation), this is called the reorientation of following and according with equal roots of goodness. The same realm as the Buddha-ground is the Tathagatagarbha. That is, the previous ground is like the Buddha-ground, inherently possessing flawless intrinsic virtues. These virtues can serve as the foundation upon which all practices rely, hence they are called pure causes. Relying on these causes, one can initiate actions that lead to the fruition, hence it is said to rely on causes to develop and ultimately attain the path of Nirvana. The path is the cause. This means that all virtues are the cause of all practices, and all practices are the cause of Nirvana. Actions that align with reason arise from truth, hence it is said to follow and accord equally. The ability to generate wondrous fruits is called roots of goodness. Seven: Reorientation of following and equally observing all beings. Since the true root has been accomplished, all beings in the ten directions are my original nature. The nature is perfectly accomplished, and no being is lost, this is called the reorientation of following and equally observing all beings. The first sentence connects to what was said before. The following sentence directly reveals that all beings in the ten directions are manifestations of my mind-nature. The mind-nature has no outside, encompassing everything without exception. Since my original nature is perfectly accomplished, so are all beings, hence it is said that none are lost. This attains the great compassion of oneness, and that is why it is so. Eight: Reorientation towards the aspect of Suchness (Tathata). It is all dharmas, yet it is apart from all appearances. There is no attachment to either 'is' or 'is not', this is called the reorientation towards the aspect of Suchness. Because of 'Suchness', it is all dharmas; because of 'Truth', it is apart from all appearances. This essence of Suchness is also unattainable, hence it is said that there is no attachment to either 'is' or 'is not', this also encompasses the Three Truths (emptiness, provisional existence, and the middle way). This can be understood by comparing it to the text. This Bodhisattva understands that all dharmas are the true Dharma-realm, and there is no appearance to be separated from, this is called the aspect of Suchness. Nine: Reorientation towards unbound liberation. Truly attaining the state of Suchness, there is no obstruction in the ten directions, this is called the reorientation towards unbound liberation. The first sentence summarizes the previous content. There is no obstruction in the ten directions because one is able to neither cling to dharmas nor separate from all appearances, therefore one is not bound by the mind, objects, or dharmas, hence it is said to be unbound. Because there is no bondage, there is freedom and no obstruction, hence it is said to be liberation. The nature of this liberation is also empty, so everything is empty. Ten: Reorientation towards the immeasurable Dharma-realm. The intrinsic virtues are perfectly accomplished, the Dharma
界量滅。名法界無量回向 聖法因義。故云法界。然有四種。謂事。理。理事無礙。事事無礙。今皆渾為一真法界。故云量滅。此唯性德圓成。於一真界無量可量。故云法界無量。又證性德一一圓滿成就不可算數邊涯故也。然此十位所有迴向不離三種。謂菩提實際眾生也。今此且約向實際說。餘二含攝。此則依真起用。皆為趣向大涅槃界。隨順法界。體用相稱。圓融自在。故華嚴云。此菩薩所修願行。等法界。如虛空量。盡回與一切眾生。同向一究竟菩提。故名迴向。前後諸位非無此義。以約增勝立此名耳。然此諸位。皆於一無生忍中。隨所發行。義立別名。皆能圓證聖性。不別而別。故分諸位。異而不異。唯是一心。故涅槃云。發心畢竟二不別也。地前既爾。后位可知。前文云。此人即證無生法忍。從此漸修隨所發行安立聖位。既言聖位。豈非證耶 次加行位。大小二乘經論。明言五位。謂資糧。加行。通達。修習。究竟位也。然有開有合。不定明現。諸小乘論及大乘法相。即顯說四位。名四善根。是順抉擇分。若纓絡仁王華嚴等經。即合而不論。攝在第十回向。唯此經文具顯四位。蓋以圓融之教一多無礙。只於一忍圓開諸位。不開則已。開則具明。故於十回向後。備論四種妙圓加行。又此經文。前則圓融。后則歷
別。以圓融中不礙行布也。即一位一切位。一切位一位。一多無礙。華嚴亦同 文二。一結前生后。
阿難。是善男子。儘是清凈四十一心。次成四種妙圓加行 余處所說。加行屬內凡。未證聖性故。今經從干慧地來便名聖位。何但加行。故此特云妙圓加行 二正辨加行四。一暖位。
即以佛覺用為己心。若出未出。猶如鉆火欲然其木。名為暖地 佛覺果智也。如前文云。本覺湛然覺齊佛覺。精真發明地如佛地。此即用佛果智為己因心也。然猶未能離因顯果。故云若出未出近於登地將發此智。故云若出。猶拘因相尚未能離。故云未出。喻如鉆火熱相先現火出不久。火喻佛覺。鉆喻加行。木喻因相。火出則木盡。覺現則因亡。亡因在即。故喻如暖。此約發智以顯也 二頂位。
又以己心成佛所履。若依非依。如登高山身入虛空下有微礙。名為頂地 前以佛覺用為己心。即果辨因也。今以己心成佛所履。即因合果也。雖因果相合。未亡二相。故云若依。如在山頂足有所履。將顯法界無所分別。故云非依。如身處虛空也。下有微礙喻若依也。存二相故。二相即是障入初地無明也。此約離障以顯 三忍位。
心佛二同。善得中道。如忍事人非懷非出。名為忍地 初則未亡因相。次則未亡果相。今因果
二相融為一體。故云心佛二同。因果既亡。二邊不立。故云善得中道。此中道體將證不久。故云非懷。然猶未亡中道之相。故云非出。此約顯理以明也 四世第一位。
數量銷滅。迷覺中道二無所目。名世第一地 迷覺是二。即因果也。中道是一。所證理也。此名數量。中邊不存。故云二無所目。無所目故名為銷滅。數量正屬世間。今雖銷滅。若望初地證真。猶名為似。以有所得故。初地見道名出世間。今是世間最後邊際。故名第一。此上四位唯識中說。前之二位。依明得明增二定。發尋伺觀。觀名等四法能所俱空。后之二位。依印順無間二定。發四如實觀。即前二空等。然皆有所得。未證法身。故唯識云。以有所得故非實住唯識。此皆歷別之談也。今經圓融不礙行布。故得以圓擬別而說。由是此地名為世間。◎
首楞嚴義疏注經卷第八(之一)
首楞嚴義疏注經卷第八(之二)
長水沙門子璇集
◎七明十地分十。
一歡喜地。
阿難。是善男子。于大菩提善得通達。覺通如來。盡佛境界。名歡喜地 菩提佛覺也。前則若出未出。如火前相。名之為暖。今如火出木盡灰飛煙滅。故云善得通達。故此初地名通達位。盡佛境界理顯也。以得無分別智善達法界一真平等離能所
【現代漢語翻譯】 現代漢語譯本：兩種對立的相融合為一體，所以說心與佛是相同的。因為因和果都消失了，兩種對立的邊都不成立，所以說很好地證得了中道。這個中道的本體將要被證得，但還沒有完全證得，所以說『非懷』（還沒有完全擁有）。然而，還沒有完全消除中道的相，所以說『非出』（還沒有完全脫離）。這是從顯現真理的角度來說明的。這是四世第一位。 數量（指迷、覺、中道）都消失了，迷惑和覺悟，中道，這二者都沒有可以執著的目標，名為世第一地。迷惑和覺悟是二，也就是因和果。中道是一，是所證的理。這裡說的是數量，中間和邊都不存在，所以說二者都沒有可以執著的目標。因為沒有可以執著的目標，所以名為消失。數量本來屬於世間，現在雖然消失了，如果與初地證得真如相比，仍然可以稱為相似，因為還有所得。初地見道名為出世間，現在是世間的最後邊際，所以名為第一。以上四位是唯識宗所說的。前面的兩位，依靠明得定和明增定這兩種禪定，發起尋伺觀，觀察名等四法，能觀和所觀都空。後面的兩位，依靠印順定和無間定這兩種禪定，發起四如實觀，也就是前面的兩種空等。然而，都有所得，沒有證得法身。所以唯識宗說，因為有所得，所以不是真實安住于唯識。這些都是分別來說的。現在這部經圓融無礙於行布，所以可以用圓融來比擬分別而說。因此，此地名為世間。 《首楞嚴義疏注經》卷第八(之一) 《首楞嚴義疏注經》卷第八(之二) 長水沙門子璇集 ◎七、說明十地，分為十個階段。 一、歡喜地。 阿難（Ananda，佛陀的十大弟子之一）。這位善男子，對於大菩提（Mahabodhi，偉大的覺悟）很好地通達，覺悟與如來（Tathagata，佛陀的稱號之一）相通，窮盡了佛的境界，名為歡喜地。菩提是佛的覺悟。前面就像將出未出的火，如同火前的溫暖之相，名為暖位。現在如同火從木中出來，木頭燒盡，灰飛煙滅，所以說很好地通達。所以這初地名為通達位。窮盡佛的境界，是說真理顯現了。因為得到了無分別智，很好地通達了法界一真平等，遠離了能和所。
【English Translation】 English version: The two opposing aspects merge into one, hence it is said that the mind and the Buddha are the same. Because cause and effect have ceased, the two extremes are not established, hence it is said that one has well attained the Middle Way. The essence of this Middle Way will soon be realized, but it is not yet fully realized, hence it is said 'not yet embraced' (not yet fully possessed). However, the aspect of the Middle Way has not yet completely disappeared, hence it is said 'not yet emerged' (not yet completely detached). This is explained from the perspective of manifesting the truth. This is the first position of the Four Worlds. Quantity (referring to delusion, enlightenment, and the Middle Way) has vanished, and there is nothing to fixate on in delusion and enlightenment, and the Middle Way. This is called the World's First Ground. Delusion and enlightenment are two, which are cause and effect. The Middle Way is one, which is the principle to be realized. This refers to quantity, where the middle and the extremes do not exist, hence it is said that there is nothing to fixate on. Because there is nothing to fixate on, it is called vanishing. Quantity originally belongs to the world, and although it has now vanished, compared to the realization of Suchness in the first ground, it can still be called similar, because there is still something attained. Seeing the Path in the first ground is called transcending the world, and now it is the final boundary of the world, hence it is called the first. The above four positions are described in the Yogacara school. The first two positions rely on the two samadhis of 'Clear Attainment' and 'Increasing Clarity', giving rise to investigation and contemplation, observing the four dharmas such as name, where both the observer and the observed are empty. The latter two positions rely on the two samadhis of 'Sequential Compliance' and 'Uninterrupted', giving rise to the four 'as-it-is' contemplations, which are the previous two emptinesses, etc. However, there is still something attained, and the Dharmakaya has not been realized. Therefore, the Yogacara school says that because there is something attained, it is not truly abiding in Yogacara. These are all separate discussions. Now, this sutra is perfectly integrated and unobstructed in practice, so it can be said that the perfect integration is analogous to the separate. Therefore, this ground is called the world. 'Shoulengyan Yishu Zhujing' Volume 8 (Part 1) 'Shoulengyan Yishu Zhujing' Volume 8 (Part 2) Compiled by Shamen Zixuan of Changshui ◎7. Explaining the Ten Grounds, divided into ten stages. 1. The Ground of Joy (Pramudita-bhumi). Ananda (Ananda, one of the ten great disciples of the Buddha). This good man has well attained thorough understanding of the Great Bodhi (Mahabodhi, great enlightenment), his enlightenment is in accord with the Tathagata (Tathagata, one of the titles of the Buddha), and he has exhausted the realm of the Buddha, which is called the Ground of Joy. Bodhi is the Buddha's enlightenment. The previous stage is like fire about to emerge, like the warmth before the fire, called the Warmth Stage. Now it is like fire coming out of wood, the wood is burned up, and the ashes and smoke disappear, so it is said that one has well attained thorough understanding. Therefore, this first ground is called the Ground of Thorough Understanding. Exhausting the realm of the Buddha means that the truth is manifested. Because one has obtained non-discriminating wisdom, one has well attained thorough understanding of the Dharmadhatu, the one true equality, and is far from the able and the object.
相。故唯識云。若時于所緣。智都無所得。爾時住唯識離二取相故。又云。善達法界得一真平等。乃至得遍行真如。離異生性障。修檀波羅蜜增上。言遍行者。以此真如遍在一切諸行法中。而今證得。自利利他得自在故。名歡喜地。華嚴仁王廣明其相。今不具錄。下皆仿此 二離垢地。
異性入同。同性亦滅。名離垢地 前地于大菩提善得通達。離世間相。得正性離生。破異生性障。證一真法界。故云異性入同。此地對異之同亦不可得。故云同性亦滅。以若見於同即名為垢。既離對待。故名離垢。又此地證得最勝真如離邪行障。持戒波羅蜜增勝。性戒所顯名為最勝。以四無量心。行廣大十善。得性戒成就。于性重譏嫌平等無異。亦名異性入同。斷性亦無。方離微細破戒之垢。名同性亦滅。稱離垢地 三發光地。
凈極明生。名發光地 成就勝定。大法總持。破戒煩惱畢竟不生。故名凈極。能發無邊妙慧光故。故云明生。此地證得勝流真如。謂此真如所流教法。于余教中最為勝故。斷暗鈍障。行忍辱波羅蜜增勝 四焰慧地。
明極覺滿。名焰慧地 由定發慧。慧光明泰。故云明極。能破微細煩惱障盡。故名覺滿。覺焰既增。故名焰慧。此地證得無攝受真如。謂此真如。由第六識二身見等於此永斷。不
【現代漢語翻譯】 現代漢語譯本：相。所以《唯識論》說：『如果對於所緣境，智慧完全沒有獲得，這時安住于唯識，遠離能取和所取的相。』又說：『善於通達法界，獲得一真平等，乃至獲得遍行真如，遠離異生性障，修習佈施波羅蜜更加殊勝。』所說的『遍行』，是指這個真如遍在於一切諸行法中，而現在證得了，自利利他，得到自在的緣故，名為歡喜地。《華嚴經》、《仁王經》廣泛地闡明了它的相狀，現在不全部記錄，下面的（翻譯）都仿照這樣。二、離垢地。
異性融入同性，同性也滅除，名為離垢地。前一地對於大菩提已經很好地通達，遠離世間之相，得到正性離生，破除異生性障，證得一真法界，所以說『異性融入同性』。此地對於異的同性也不可得，所以說『同性也滅除』。因為如果見到同性，就叫做垢。既然遠離對待，所以名叫離垢。又此地證得最勝真如，遠離邪行障，持戒波羅蜜更加殊勝。性戒所顯現的叫做最勝，用四無量心，行廣大十善，得到性戒成就，對於性罪和譏嫌平等沒有差異，也叫異性入同。斷除性罪也沒有，才算遠離微細的破戒之垢，名叫同性也滅除，稱為離垢地。三、發光地。
清凈到極點，光明產生，名叫發光地。成就殊勝的禪定，得到大法總持，破除戒律和煩惱，畢竟不再產生，所以名叫『凈極』。能夠發出無邊的微妙智慧之光，所以說『明生』。此地證得勝流真如（指此真如所流出的教法，在其他教法中最為殊勝），斷除暗鈍障，修行忍辱波羅蜜更加殊勝。四、焰慧地。
光明到極點，覺悟圓滿，名叫焰慧地。由於禪定而生髮智慧，智慧光明廣大，所以說『明極』。能夠破除微細的煩惱，障礙全部斷盡，所以名叫『覺滿』。覺悟的火焰已經增長，所以名叫焰慧。此地證得無攝受真如（指此真如，由於第六識的二身見等在此地永遠斷除，不再執取任何事物）。
【English Translation】 English version: Appearance. Therefore, the Vijnaptimatrata-siddhi says: 'If, with regard to the object of cognition, wisdom gains no attainment whatsoever, then one dwells in Vijnaptimatrata, being apart from the appearance of the dualistic grasp.' It also says: 'Being skilled in penetrating the Dharmadhatu (realm of reality), one attains the one true equality, and even attains the pervasive Tathata (suchness), being apart from the obstruction of the nature of ordinary beings, cultivating the Dana Paramita (perfection of giving) increasingly.' The 'pervasive' refers to this Tathata being pervasive in all Dharma (teachings) of all actions, and now it is attained, benefiting oneself and others, gaining freedom, hence it is called the Pramudita-bhumi (Joyful Ground). The Avatamsaka Sutra (Flower Garland Sutra) and the Renwang Jing (Humane Kings Sutra) extensively clarify its characteristics, which will not be fully recorded now, and the following (translations) will follow this pattern. Two, Vimala-bhumi (Immaculate Ground).
Different natures enter into the same nature, and the same nature also ceases, called Vimala-bhumi (Immaculate Ground). The previous ground has already well penetrated the Great Bodhi (enlightenment), being apart from the appearance of the world, attaining the rightness of liberation, breaking the obstruction of the nature of ordinary beings, attaining the one true Dharmadhatu (realm of reality), hence it is said 'different natures enter into the same nature.' In this ground, the sameness of difference is also unattainable, hence it is said 'the same nature also ceases.' Because if one sees sameness, it is called impurity. Since it is apart from duality, it is called immaculate. Also, this ground attains the most supreme Tathata (suchness), being apart from the obstruction of evil conduct, the Sila Paramita (perfection of morality) is increasingly supreme. What is manifested by the inherent precepts is called the most supreme, using the four immeasurable minds, practicing the vast ten virtues, attaining the accomplishment of inherent precepts, being equal and without difference to inherent transgressions and criticisms, it is also called different natures entering into the same nature. Cutting off inherent transgressions also ceases, then one is apart from the subtle impurity of breaking precepts, called the same nature also ceases, called Vimala-bhumi (Immaculate Ground). Three, Prabhakari-bhumi (Luminous Ground).
Purity reaches the extreme, light arises, called Prabhakari-bhumi (Luminous Ground). Accomplishing supreme Samadhi (concentration), attaining the great Dharani (total retention), breaking precepts and afflictions, ultimately no longer arising, hence it is called 'extreme purity.' Being able to emit boundless wonderful light of wisdom, hence it is said 'light arises.' This ground attains the Visuddha Tathata (pure suchness) (referring to the teachings flowing from this Tathata being the most supreme among other teachings), cutting off the obstruction of darkness and dullness, cultivating the Ksanti Paramita (perfection of patience) increasingly supreme. Four, Arcismati-bhumi (Radiant Wisdom Ground).
Light reaches the extreme, enlightenment is complete, called Arcismati-bhumi (Radiant Wisdom Ground). Because wisdom arises from Samadhi (concentration), the light of wisdom is vast, hence it is said 'light reaches the extreme.' Being able to break subtle afflictions, all obstructions are completely cut off, hence it is called 'enlightenment is complete.' The flames of enlightenment have already increased, hence it is called Arcismati (Radiant Wisdom). This ground attains the Anabhilapya Tathata (ineffable suchness) (referring to this Tathata, because the dualistic view of the sixth consciousness is forever cut off in this ground, no longer grasping anything).
為我執所攝取故。能斷微細煩惱現行障。修習精進波羅蜜增勝 五難勝地。
一切同異所不能至。名難勝地 真智唯一。故曰同。俗智差別。故曰異。真俗兩智。行相互違。合令相應。非同非異。故云所不能至。極為殊勝。更無勝者。故云難勝。此地證得類無差別真如。謂此真如。非如眼等是有別類故。斷下乘涅槃障。修習禪波羅蜜增勝 六現前地。
無為真如性凈明露。名現前地 謂住因緣智。引無分別最勝般若。令得現前。智現理現。故云無為真如性凈明露。此地證得無染凈真如。謂此真如本性無染。亦不可說後方凈故。斷粗相現行障。修習般若波羅蜜增勝 七遠行地。
盡真如際。名遠行地 以第八地得一真如心。名無相無功用。故此第七地。從初發心。二無數劫加功用行今至有相功用後邊。出過世間二乘道故。至此真如無相邊際。故云盡真如際。多劫修行。故云遠行。證得法無差別真如。謂此真如。雖多教法種種安立。而無異故。斷細相現行障。修習方便善巧行增勝 八不動地。
一真如心。名不動地 非染非凈。故名為一。離諸虛妄。故名為真常住不變。故名為如。約此義邊名為不動。又此地中。無分別智。任運相續。相用煩惱不能動故。名不動地。此地證得不增減真如。謂此真
【現代漢語翻譯】 現代漢語譯本： 因被我執（認為『我』是真實存在的錯誤觀念）所攝取，此地能夠斷除微細煩惱的現行障礙。修習精進波羅蜜（精進達到彼岸）得到增勝，是為五難勝地（第五個難以超越的階段）。
一切相同和相異都無法到達的境界，稱為難勝地。真智（對事物真實本性的智慧）是唯一的，所以說是『同』。俗智（世俗的智慧）有差別，所以說是『異』。真智和俗智，它們的執行方式相互違背，要使它們和諧相應，既非相同也非相異，所以說是『所不能至』。極為殊勝，沒有比它更殊勝的，所以說是『難勝』。此地證得種類沒有差別的真如（事物的真實本性），意思是說，此真如不像眼等事物那樣有不同的類別。斷除下乘（小乘）涅槃（寂滅）的障礙，修習禪波羅蜜（禪定達到彼岸）得到增勝，是為六現前地（第六個顯現的階段）。
無為（不造作）的真如，其自性清凈明亮，稱為現前地。意思是說，安住于因緣智（瞭解事物因果關係的智慧），引導無分別的最勝般若（最高的智慧），使其得以顯現。智慧顯現，真理顯現，所以說是『無為真如性凈明露』。此地證得無染凈的真如，意思是說，此真如的本性沒有污染，也不可說是後來才變得清凈的。斷除粗相的現行障礙，修習般若波羅蜜（智慧達到彼岸）得到增勝，是為七遠行地（第七個遠行的階段）。
窮盡真如的邊際，稱為遠行地。因為第八地得到一真如心（唯一真實的本性之心），名為無相無功用（沒有形象，不需要努力）。所以這第七地，從最初發心，經過兩個無數劫（極長的時間）加上功用行（有為的修行），現在到達有相功用（有形象的努力）的後邊，超出世間二乘（聲聞乘和緣覺乘）的道，因此到達此真如無相的邊際，所以說是『盡真如際』。經過長時間的修行，所以說是『遠行』。證得法無差別真如（諸法沒有差別的真實本性），意思是說，此真如，雖然通過多種教法進行種種安立，卻沒有差異。斷除細相的現行障礙，修習方便善巧行（運用巧妙的方法）得到增勝，是為八不動地（第八個不動的階段）。
一真如心，稱為不動地。非染非凈，所以稱為『一』。遠離各種虛妄，所以稱為『真』。常住不變，所以稱為『如』。從這個意義上來說，稱為不動。又，在此地中，無分別智（沒有分別的智慧）自然而然地相續，相用煩惱（由現象和作用產生的煩惱）不能動搖它，所以稱為不動地。此地證得不增減真如（不增加也不減少的真實本性），意思是說，此真
【English Translation】 English version: Because of being seized by attachment to self (the mistaken notion that 'I' is truly existent), this stage is able to sever the manifest obstacles of subtle afflictions. Cultivating the Perfection of Diligence (Vīrya-pāramitā) is enhanced, it is the Fifth Difficult-to-Conquer Stage (Durjaya-bhūmi).
That which all sameness and difference cannot reach is called the Difficult-to-Conquer Stage. True wisdom (jñāna) is unique, therefore it is called 'sameness'. Mundane wisdom (laukika-jñāna) has distinctions, therefore it is called 'difference'. True wisdom and mundane wisdom, their modes of operation contradict each other; to make them harmonize and correspond, it is neither the same nor different, therefore it is said to be 'unreachable'. It is extremely supreme, there is nothing more supreme than it, therefore it is called 'difficult-to-conquer'. In this stage, the Suchness (Tathatā) that has no difference in kind is realized, meaning that this Suchness is not like the eyes and other things that have different categories. Severing the obstacles to the Nirvāṇa (extinction) of the Lower Vehicle (Hīnayāna), cultivating the Perfection of Dhyāna (meditation) is enhanced, it is the Sixth Manifest Stage (Abhimukhī-bhūmi).
The unconditioned (asaṃskṛta) Suchness, its nature is pure and clear, is called the Manifest Stage. It means that abiding in the wisdom of conditions (hetu-pratyaya-jñāna), it guides the non-discriminating supreme Prajñā (wisdom), causing it to manifest. When wisdom manifests, truth manifests, therefore it is said to be 'the unconditioned Suchness, its nature is pure and clear'. In this stage, the Suchness that is free from defilement and purity is realized, meaning that the nature of this Suchness is free from defilement, and it cannot be said that it becomes pure later. Severing the manifest obstacles of coarse appearances, cultivating the Perfection of Prajñā (wisdom) is enhanced, it is the Seventh Far-Going Stage (Dūraṅgamā-bhūmi).
Exhausting the boundary of Suchness is called the Far-Going Stage. Because in the Eighth Stage, one obtains the One Suchness Mind (eka-tathatā-citta), which is called without characteristics and without effort (anābhoga). Therefore, this Seventh Stage, from the initial aspiration, after two asaṃkhyeya-kalpas (countless eons) plus effortful practice (sa-ābhoga-caryā), now reaches the end of characterized effort, surpassing the path of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) of the world, therefore reaching the boundary of this Suchness without characteristics, hence it is said to 'exhaust the boundary of Suchness'. After a long time of practice, therefore it is called 'far-going'. Realizing the Suchness that has no difference in dharmas (dharma-nirviśeṣa-tathatā), meaning that this Suchness, although established in various ways through many teachings, has no difference. Severing the manifest obstacles of subtle appearances, cultivating skillful means (upāya-kauśalya) is enhanced, it is the Eighth Immovable Stage (Acalā-bhūmi).
The One Suchness Mind is called the Immovable Stage. It is neither defiled nor pure, therefore it is called 'one'. It is far from all falsehoods, therefore it is called 'true'. It is constant and unchanging, therefore it is called 'such'. From this meaning, it is called immovable. Also, in this stage, non-discriminating wisdom (nirvikalpa-jñāna) naturally continues, afflictions of appearances and functions (lakṣaṇa-vyavahāra-kleśa) cannot move it, therefore it is called the Immovable Stage. In this stage, the Suchness that neither increases nor decreases (anūnatvāpūrṇatva-tathatā) is realized, meaning that this Such
如。離增減執。不隨染凈有增減故。斷無相中作加行障。修愿波羅蜜增勝 九善慧地。
發真如用。名善慧地 依真如理體。起無礙智用。成就微妙四無礙解。能遍十方善說法故。名善慧地。此地證得智自在真如。謂若證得此真如已。四無礙解得自在故。謂法義詞樂說也。謂此四種以智為體。名智自在。斷利他門中不欲行障。修習力波羅蜜增上 十法雲地二。一標指。
阿難。是諸菩薩。從此已往。修習畢功。功德圓滿。亦目此地名修習位 此指二地已來至第十地。云諸菩薩。以是五位之中第四位故。或可總指從前至此五十五位。此第十地即是修習最後邊際。亦名此地名修習位 二正顯。
慈陰妙云覆涅槃海。名法雲地 菩提心體不離二種。謂悲智也。從初修習。至此畢功。融為果海。名為法身。慈即悲也。能陰眾生。故曰慈陰。妙云智也。涅槃理也。法身無相。唯此三種亦云大定智悲。即涅槃三德。名秘密藏。今此位中。猶處修習之極。猶有佛地障在。未能始覺合本。二相尚存。故云覆涅槃海。此地證得業自在所依真如。謂若證得此真如已。得四自在。一三業。二五通。三總持。四禪定。斷于諸法中未得自在障。修智波羅蜜增勝 八等覺位二。一正明。
如來逆流。如是菩薩順行而至。覺
【現代漢語翻譯】 現代漢語譯本： 如。遠離增減的執著。因為不隨染污或清凈而有增減的緣故。在斷除『無相』的境界中，能破除加行上的障礙。修習愿波羅蜜（Pranidhana-paramita，愿到彼岸）更加殊勝，到達第九善慧地。
發起真如（Tathata，事物的真實如是）的作用，名為善慧地。依真如的理體，生起無礙的智慧作用，成就微妙的四無礙解（Catur-pratisamvid，四種無礙的智慧）。因為能普遍於十方世界善於說法，所以名為善慧地。此地證得智自在真如。如果證得此真如，四無礙解就能得自在，即法、義、詞、樂說。這四種以智慧為體，名為智自在。斷除利他門中的不願行事的障礙，修習力波羅蜜（Bala-paramita，力量到彼岸）更加增上，到達第十法雲地。法雲地分為兩部分：一、標示指明。
阿難（Ananda，佛陀的十大弟子之一）。這些菩薩，從此以後，修習完畢，功德圓滿。也稱此地為修習位。這裡指的是從二地到第十地。稱為『諸菩薩』，因為這是五位中的第四位。或者可以總指從前到此的五十五個位次。這第十地就是修習的最後邊際，也稱此地為修習位。二、正式顯明。
慈悲的陰影和美妙的雲彩覆蓋著涅槃（Nirvana，寂滅）之海，名為法雲地。菩提心（Bodhi-citta，覺悟之心）的本體不離兩種，即悲和智。從最初修習，到此完畢，融為果海，名為法身（Dharma-kaya，佛的法性之身）。慈就是悲，能廕庇眾生，所以說是慈陰。妙云就是智慧。涅槃就是真理。法身沒有形象，只有這三種，也稱為大定、智、悲，即涅槃的三德，名為秘密藏。現在這個位次中，仍然處於修習的極致，仍然有佛地的障礙存在，未能始覺與本覺合一，二相尚存，所以說覆蓋著涅槃之海。此地證得業自在所依的真如。如果證得此真如，就能得到四自在：一、三業（身口意）；二、五通（天眼通、天耳通、他心通、宿命通、神足通）；三、總持（Dharani，記憶和理解能力）；四、禪定（Dhyana，冥想）。斷除對於諸法中未得自在的障礙，修習智波羅蜜（Jnana-paramita，智慧到彼岸）更加殊勝，到達第八等覺位。等覺位分為兩部分：一、正式闡明。
如來（Tathagata，佛的稱號之一）逆流而上，如此菩薩順行而至，覺悟。
【English Translation】 English version: As in, being apart from the attachment to increase or decrease. Because it does not increase or decrease with defilement or purity. In severing the aspect of 'no-form', it eliminates the obstacles to further practice. Cultivating the Pranidhana-paramita (Perfection of Vow) becomes more superior, reaching the Ninth Good Wisdom Ground (Sadhumati-bhumi).
Initiating the function of Tathata (Suchness), it is called the Good Wisdom Ground. Relying on the principle of the essence of Tathata, unobstructed wisdom arises, accomplishing the subtle Four Unimpeded Expositions (Catur-pratisamvid). Because it can universally and skillfully expound the Dharma in the ten directions, it is called the Good Wisdom Ground. This ground realizes the Wisdom-Sovereign Tathata. If one realizes this Tathata, the Four Unimpeded Expositions are attained freely, namely Dharma, Meaning, Expression, and Eloquence. These four take wisdom as their essence, and are called Wisdom-Sovereign. Severing the obstacle of unwillingness to act in the realm of benefiting others, cultivating the Bala-paramita (Perfection of Strength) becomes more enhanced, reaching the Tenth Dharma-Cloud Ground. The Dharma-Cloud Ground is divided into two parts: 1. Indicating and pointing out.
Ananda (One of the ten great disciples of the Buddha). These Bodhisattvas, from this point onward, complete their cultivation, and their merits are perfected. This ground is also called the Cultivation Stage. This refers to the grounds from the Second Ground to the Tenth Ground. It is called 'these Bodhisattvas' because this is the fourth stage among the five stages. Or it can generally refer to the fifty-five stages from the beginning to this point. This Tenth Ground is the final boundary of cultivation, and this ground is also called the Cultivation Stage. 2. Formally revealing.
The compassionate shade and wondrous clouds cover the ocean of Nirvana (Extinction), called the Dharma-Cloud Ground. The essence of Bodhi-citta (Mind of Enlightenment) does not depart from two aspects, namely compassion and wisdom. From the initial cultivation to the completion here, it merges into the ocean of fruition, called the Dharma-kaya (Dharma Body). Compassion is the shade that can shelter sentient beings, hence it is called the compassionate shade. Wondrous clouds are wisdom. Nirvana is the principle. The Dharma Body has no form, only these three, also called Great Samadhi, Wisdom, and Compassion, which are the three virtues of Nirvana, called the Secret Treasury. In this stage, one is still at the extreme of cultivation, and there are still obstacles of the Buddha Ground, unable to unite the initial awakening with the original awakening, and the two aspects still exist, hence it is said to cover the ocean of Nirvana. This ground realizes the Tathata on which Karma-Sovereignty relies. If one realizes this Tathata, one attains the Four Sovereignties: 1. Three Karmas (body, speech, and mind); 2. Five Supernatural Powers (divine eye, divine ear, knowing others' minds, knowing past lives, and divine feet); 3. Dharani (retention and understanding); 4. Dhyana (meditation). Severing the obstacle of not attaining sovereignty over all Dharmas, cultivating the Jnana-paramita (Perfection of Wisdom) becomes more superior, reaching the Eighth Equal Awakening Stage. The Equal Awakening Stage is divided into two parts: 1. Formally clarifying.
The Tathagata (One of the titles of the Buddha) goes against the stream, and thus the Bodhisattva goes with the stream and arrives at awakening.
際入交。名為等覺 從真起應。返入生死。從果入因之始。故云如來逆流。果法聖智即法流也。從因入果。從生死入涅槃。故名順行而至。至極也。起應之始。行因之極。順逆交際只一剎那。故云覺際入交。此即解脫道前無間道也。只於此處立為等覺。華嚴不說。含在第十地中。故彼地中便明受職。是等覺也。唯識但破十一種障。亦此意也。今此別出。意在圓融之中備顯行布耳 二結顯。
阿難。從干慧心。至等覺已。是覺始獲金剛心中 雖從初心至此等覺皆用金剛三昧觀察諸法皆如幻等。然至此位。能破最後微細無明。是此三昧最極邊際。力用滿足。別得名為金剛心也。此即妙覺入心之初。屬無間道。便名等覺。故云始獲金剛心也。即唯識說。金剛喻定現在前時。斷佛地障。即入妙覺也 九妙覺位。
初干慧地。如是重重單復十二。方盡妙覺成無上道 始從干慧。終至妙覺。單復相兼。總有十二。單則有七。謂干慧暖頂忍世第一等覺妙覺。復即有五。謂信住行向地。以一一位中自具於十。故名為復。第十二位即是妙覺。名無上士。無上士者無所斷故。無上士者更無過者。如十五日月圓滿無缺。故云方盡妙覺成無上道。體即大般涅槃。三德具足名秘密藏 三結依行成位三。一結用行。
是種種地。
【現代漢語翻譯】 現代漢語譯本：覺際入交，名為等覺（Buddhāvataṃsaka）。從真起應，返回生死，是從果入因的開始，所以說如來逆流。果法聖智就是法流。從因入果，從生死入涅槃，所以叫做順行而至，至是極點。起應的開始，行因的極點，順逆交際只在一剎那，所以說覺際入交。這便是解脫道前的無間道。只在這裡立為等覺。華嚴經不說，包含在第十地中，所以在彼地中便明白受職，是等覺。唯識宗只破十一種障，也是這個意思。現在這裡特別提出，意在圓融之中完備地顯示行布。二是總結顯示。 阿難，從干慧心到等覺，是覺悟開始獲得金剛心。雖然從最初發心到等覺都用金剛三昧觀察諸法皆如幻等，然而到了這個位次，能破除最後微細的無明，是此三昧最極的邊際，力量和作用都圓滿，特別得名為金剛心。這便是妙覺進入心的開始，屬於無間道，便名為等覺，所以說開始獲得金剛心。也就是唯識宗所說，金剛喻定現在前時，斷除佛地障，就進入妙覺。九是妙覺位。 最初的干慧地，像這樣重重單復十二個位次，才窮盡妙覺成就無上道。從干慧開始，到妙覺結束，單復相互結合，總共有十二個位次。單的有七個，分別是干慧、暖、頂、忍、世第一、等覺、妙覺。復的有五個，分別是信、住、行、向、地。因為每一位中都各自具有十個位次，所以叫做復。第十二位就是妙覺，名為無上士。無上士是因為沒有什麼可以斷除的了。無上士是因為沒有誰能超過他了。就像十五的月亮圓滿無缺，所以說才窮盡妙覺成就無上道。體就是大般涅槃，三德具足名為秘密藏。三是總結依靠修行成就位次，一是總結運用修行。
【English Translation】 English version: 'Jue Ji Ru Jiao' (覺際入交), is named 'Deng Jue' (等覺, Near-Perfect Enlightenment). From the true arising of response, returning to birth and death, is the beginning of entering the cause from the effect, therefore it is said that the Tathagata reverses the stream. The wisdom of the fruit-dharma is the flow of dharma. From cause entering effect, from birth and death entering Nirvana, therefore it is called proceeding in accordance and arriving, 'zhi' (至) is the extreme point. The beginning of arising response, the extreme point of practicing cause, the intersection of accordance and reversal is only in an instant, therefore it is said 'Jue Ji Ru Jiao'. This is the 'Anantarya-marga' (無間道, path of immediate consequence) before the path of liberation. Only here is established as 'Deng Jue'. The Avatamsaka Sutra does not speak of it, it is contained in the Tenth Ground, therefore in that ground it is clearly stated to receive the position, it is 'Deng Jue'. The Vijnanavada (唯識宗) only breaks eleven kinds of obstacles, this is also the meaning. Now this is specially brought out, the intention is to completely reveal the arrangement of practice within the perfect harmony. Two is the concluding revelation. Ananda, from the mind of 'Gan Hui' (乾慧, Dry Insight) to 'Deng Jue', is the beginning of enlightenment obtaining the 'Vajra-citta' (金剛心, Diamond Mind). Although from the initial aspiration to this 'Deng Jue', all use the 'Vajra-samadhi' (金剛三昧, Diamond Samadhi) to observe all dharmas as illusory, etc., yet arriving at this position, it can break the final subtle ignorance, it is the most extreme boundary of this samadhi, the power and function are fulfilled, and it is specially named 'Vajra-citta'. This is the beginning of 'Miao Jue' (妙覺, Wonderful Enlightenment) entering the mind, belonging to the 'Anantarya-marga', and is named 'Deng Jue', therefore it is said to begin obtaining the 'Vajra-citta'. That is, as the Vijnanavada says, when the 'Vajropama-samadhi' (金剛喻定, Diamond-like Samadhi) is present, it cuts off the obstacles of the Buddha-ground and enters 'Miao Jue'. Nine is the position of 'Miao Jue'. The initial 'Gan Hui Bhumi' (乾慧地, Ground of Dry Insight), like this, layer upon layer, single and compound, twelve positions in total, only then exhaust 'Miao Jue' and accomplish the 'Anuttara-marga' (無上道, Unsurpassed Path). Starting from 'Gan Hui', ending at 'Miao Jue', single and compound combining with each other, there are twelve positions in total. The single ones are seven, namely 'Gan Hui', 'Nuan' (暖, Warmth), 'Ding' (頂, Peak), 'Ren' (忍, Forbearance), 'Shi Di Yi' (世第一, World's First), 'Deng Jue', 'Miao Jue'. The compound ones are five, namely 'Xin' (信, Faith), 'Zhu' (住, Abiding), 'Xing' (行, Practice), 'Xiang' (向, Dedication), 'Di' (地, Ground). Because each position itself possesses ten positions, therefore it is called compound. The twelfth position is 'Miao Jue', named 'Anuttara-purusa' (無上士, Unsurpassed Being). 'Anuttara-purusa' is because there is nothing that can be cut off. 'Anuttara-purusa' is because there is no one who can surpass him. Like the fifteenth moon, full and without defect, therefore it is said that only then exhaust 'Miao Jue' and accomplish the 'Anuttara-marga'. The substance is the 'Maha-parinirvana' (大般涅槃, Great Nirvana), possessing the three virtues, named 'Guhya-nidana' (秘密藏, Secret Treasury). Three is the conclusion of relying on practice to accomplish the positions, one is the conclusion of using practice.
皆以金剛。觀察如幻十種深喻。奢摩他中。用諸如來毗婆舍那。清凈修證。漸次深入 指前五十七位。故云種種。於一一地。皆用金剛如幻三昧。觀察諸法若行若智一切斷證。皆如幻炎水月虛空響城夢影像化等事。故云十種深喻。斯則始從漸次終至佛果。皆由首楞嚴王即觀之止即止之觀。破無明惑。起行修證。故云金剛觀察也毗婆舍那止觀雙運也。故荊溪云。如夢勤加空名惑絕。幻因既滿映象果圓。清涼云。修習空華萬行。安坐水月道場。降伏映象天魔。證得夢中佛果。皆此意也 二結位次。
阿難。如是皆以三增進故。善能成就五十五位真菩提路 增進即漸次也。故前文云。從此漸次安立聖位。五十五位者。信住行向地為五十。干慧暖頂忍世第一為五。菩提是果。即等妙二覺也。五十五心名之曰路。由此能到菩提果故。即菩提之路也 三結邪正作是觀者名為正觀。若他觀者名為邪觀。
行人若能依此修證。不斷而斷。無到而到。此則名為真修行者。故云正觀。若言都無地位。但尚理是。斯同邪見撥無因果。故名邪觀。仁王經中亦此料揀。說地位竟即云。若言越此而成佛者。是魔所說。大文第五。出聖教名殊者。上來諸文。依解起行修行漸次。由因克果。一期周畢。此之法門。當流後代。須建經名。若無
【現代漢語翻譯】 現代漢語譯本：都以金剛（比喻堅固的智慧），觀察如幻的十種深刻比喻。在奢摩他（止，禪定）中，運用諸如來（佛）的毗婆舍那（觀，智慧），清凈地修習和證悟，逐漸深入——指前面的五十七個位次。所以說『種種』，在每一個位次上，都用金剛如幻三昧（禪定）觀察諸法，無論是行持還是智慧，一切斷除和證得，都如同幻象、火焰、水中月、虛空、迴響、城市、夢境、影像、變化等事物。所以說『十種深刻比喻』。這樣，從開始的漸次修行，最終達到佛果，都是由於首楞嚴王三昧，即觀的止，即止的觀，破除無明迷惑，發起修行和證悟。所以說『金剛觀察』，毗婆舍那（觀）和奢摩他（止）雙管齊下。所以荊溪大師說：『如夢中勤奮努力，空名的迷惑斷絕；幻化的因緣圓滿，映象的果報成就。』清涼大師說：『修習空華萬行，安坐水月道場，降伏映象天魔，證得夢中佛果。』都是這個意思。二、總結位次。 阿難（佛陀的弟子），像這樣，都憑藉三種增進的緣故，才能很好地成就五十五個位次的真菩提之路——增進就是漸次。所以前面的經文說：『從此漸次安立聖位。』五十五個位次是：信、住、行、向、地為五十個，干慧、暖、頂、忍、世第一為五個。菩提（覺悟）是果，就是等覺和妙覺兩種覺悟。五十五個心念稱為『路』，因為由此能夠到達菩提果，也就是菩提之路。三、總結邪正：像這樣觀察的，稱為正觀；如果其他觀察，稱為邪觀。 修行人如果能夠依照這個修習和證悟，不斷而斷，無到而到，這就可以稱為真正的修行者。所以說『正觀』。如果說根本沒有地位，只是崇尚道理，這就等同於邪見，否定因果。所以稱為『邪觀』。《仁王經》中也是這樣辨別的。說完地位之後就說：『如果說超越這些而能成佛的，是魔所說的。』大文第五，說明聖教名稱不同：以上經文，依據理解而發起修行，修行有漸次，由因達到果，一個週期完畢。這個法門，應當流傳後代，需要建立經名，如果沒有經名，就無法流傳。
【English Translation】 English version: All with Vajra (diamond, symbolizing firm wisdom), observe the ten profound metaphors like illusions. Within Shamatha (tranquility, meditation), using the Vipassana (insight, wisdom) of all Tathagatas (Buddhas), purify practice and realization, gradually deepening—referring to the preceding fifty-seven positions. Therefore, it is said 'various'; in each position, all use the Vajra-like-illusion Samadhi (meditative state) to observe all Dharmas (teachings), whether practice or wisdom, all severance and attainment are like illusions, flames, moon in water, emptiness, echoes, cities, dreams, images, transformations, and other things. Therefore, it is said 'ten profound metaphors.' Thus, starting from gradual practice and ultimately reaching Buddhahood, all are due to the Shurangama King Samadhi, which is the cessation of observation and the observation of cessation, breaking through ignorance and delusion, initiating practice and realization. Therefore, it is said 'Vajra observation,' Vipassana (insight) and Shamatha (tranquility) working together. Therefore, Master Jingxi said: 'Like diligent effort in a dream, the delusion of empty names is severed; the illusory causes are fulfilled, and the mirrored fruit is perfected.' Master Qingliang said: 'Cultivating the myriad practices of empty flowers, sitting peacefully in the water-moon Bodhimanda (enlightenment place), subduing the mirrored celestial demons, and attaining Buddhahood in a dream.' All these have the same meaning. Two, concluding the positions. Ananda (Buddha's disciple), in this way, all rely on the three advancements to be able to well accomplish the fifty-five positions of the true Bodhi path—advancement is gradual progression. Therefore, the preceding text says: 'From this, gradually establish the holy positions.' The fifty-five positions are: faith, abiding, practice, dedication, and ground, totaling fifty; dry insight, warmth, peak, forbearance, and the foremost in the world, totaling five. Bodhi (enlightenment) is the fruit, which is equal enlightenment and wonderful enlightenment, two kinds of enlightenment. The fifty-five mind-moments are called 'path' because they can lead to the fruit of Bodhi, which is the path to Bodhi. Three, concluding right and wrong: Observing in this way is called right observation; if other observations, it is called wrong observation. If practitioners can rely on this to practice and realize, severing without severing, arriving without arriving, this can be called a true practitioner. Therefore, it is said 'right observation.' If it is said that there are no positions at all, but only valuing the principle, this is equivalent to wrong views, denying cause and effect. Therefore, it is called 'wrong observation.' The Benevolent King Sutra also makes this distinction. After explaining the positions, it says: 'If it is said that one can become a Buddha by surpassing these, it is what demons say.' Great Text Five, explaining the different names of the holy teachings: The above texts, based on understanding, initiate practice, practice has gradual progression, from cause to fruit, a cycle is completed. This Dharma (teaching) should be passed down to later generations, and a Sutra name needs to be established; if there is no Sutra name, it cannot be passed down.
其名。何以召體而流佈耶。故此文來 文二。一文殊問。
爾時文殊師利法王子。在大眾中。即從座起。頂禮佛足。而白佛言。當何名是經。我及眾生云何奉持 文殊智德。此會率先。阿難遭難登伽。佛令持咒往救。大眾茫然失守。亦為旁問見元。諸聖各說圓通。如來敕其慎選。洎今解行圓畢因果克周。故問經名以流後代。一會能事。歸此人也 二如來答。
佛告文殊師利。是經名大佛頂悉怛多般怛羅無上寶印十方如來清凈海眼 此下五。名今是一也。以佛于無見頂放光化佛說神咒故。此表一心具體相用。大體也。佛相也。頂光化佛即是用也。細釋配法。即開題中。悉怛多等云白傘蓋。藏心無染曰白。遍覆一切曰傘蓋。實相智慧是尊重法。楷定正邪。唯佛與佛乃能究盡。名無上寶印。三世諸佛。以此明照諸法實相。豎窮橫遍具無漏德。名清凈海眼。此上總約理智立名也。
亦名救護親因度脫阿難及此會中性比丘尼得菩提心入遍知海 二也。救護親因總標也。度脫下別顯也。得菩提心發大乘意也。入遍知海證圓常理也。此上約功用以立名也。
亦名如來密因修證了義 三也。三世果人入秘密藏以此為因。密之因也。又此大定具一切行。而非凡小之所能知。故名為密。密即因也。三世如來以此法
【現代漢語翻譯】 其名。何以召體而流佈耶。故此文來 文二。一文殊問。 爾時文殊師利（Manjusri，智慧的象徵）法王子。在大眾中。即從座起。頂禮佛足。而白佛言。當何名是經。我及眾生云何奉持 文殊智德。此會率先。阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）遭難登伽。佛令持咒往救。大眾茫然失守。亦為旁問見元。諸聖各說圓通。如來敕其慎選。洎今解行圓畢因果克周。故問經名以流後代。一會能事。歸此人也 二如來答。 佛告文殊師利（Manjusri，智慧的象徵）。是經名大佛頂悉怛多般怛羅（Sitātapatra，白傘蓋）無上寶印十方如來清凈海眼 此下五。名今是一也。以佛于無見頂放光化佛說神咒故。此表一心具體相用。大體也。佛相也。頂光化佛即是用也。細釋配法。即開題中。悉怛多（Sitātapatra，白傘蓋）等云白傘蓋。藏心無染曰白。遍覆一切曰傘蓋。實相智慧是尊重法。楷定正邪。唯佛與佛乃能究盡。名無上寶印。三世諸佛。以此明照諸法實相。豎窮橫遍具無漏德。名清凈海眼。此上總約理智立名也。 亦名救護親因度脫阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）及此會中性比丘尼得菩提心入遍知海 二也。救護親因總標也。度脫下別顯也。得菩提心發大乘意也。入遍知海證圓常理也。此上約功用以立名也。 亦名如來密因修證了義 三也。三世果人入秘密藏以此為因。密之因也。又此大定具一切行。而非凡小之所能知。故名為密。密即因也。三世如來以此法
【English Translation】 Its name. How is its essence summoned and disseminated? Therefore, this text comes forth. Text two. One, Manjusri asks. At that time, Manjusri (Manjusri, symbol of wisdom), the Dharma Prince, was in the assembly. He immediately rose from his seat, prostrated himself at the Buddha's feet, and said to the Buddha, 'What should this sutra be called? How should I and all sentient beings uphold it?' Manjusri's wisdom and virtue took the lead in this assembly. Ananda (Ananda, one of the Buddha's ten great disciples, known for his exceptional memory) encountered difficulty with Matangi. The Buddha instructed him to recite a mantra to rescue him. The assembly was at a loss and lost its composure. It also served as a side question to see the origin. All the sages spoke of perfect penetration. The Tathagata ordered them to choose carefully. Now that understanding and practice are complete, and cause and effect are perfectly fulfilled, therefore, he asks the sutra's name to be passed down to future generations. The entire task of the assembly is attributed to this person. Two, the Tathagata answers. The Buddha told Manjusri (Manjusri, symbol of wisdom), 'This sutra is named the Great Buddha's Summit, Sitātapatra (Sitātapatra, White Umbrella) Supreme Treasure Seal, Pure Sea Eye of the Tathagatas of the Ten Directions.' The following five are names, and this is the first. Because the Buddha emitted light from his invisible crown and manifested a Buddha to speak the divine mantra. This represents the essence, form, and function of the one mind. The great essence. The Buddha's form. The Buddha manifested from the crown light is the function. A detailed explanation matching the Dharma. In the opening title, Sitātapatra (Sitātapatra, White Umbrella) and others are called the White Umbrella. The hidden mind is without defilement, called white. Covering everything is called the umbrella. The true mark of wisdom is the respected Dharma. Establishing the correct and eliminating the deviant. Only Buddhas and Buddhas can fully understand it. It is named the Supreme Treasure Seal. The Buddhas of the three worlds use this to illuminate the true mark of all Dharmas. Extending vertically to the end and horizontally everywhere, possessing flawless virtue. It is named the Pure Sea Eye. The above is a general name established based on principle and wisdom. It is also named 'Saving and Protecting the Direct Cause, Delivering Ananda (Ananda, one of the Buddha's ten great disciples, known for his exceptional memory) and the Bhikkhuni of this assembly, obtaining Bodhi Mind and entering the Ocean of Omniscience.' This is the second. 'Saving and Protecting the Direct Cause' is the general heading. 'Delivering' below is the specific manifestation. 'Obtaining Bodhi Mind' means generating the intention of the Great Vehicle. 'Entering the Ocean of Omniscience' means realizing the perfect and constant principle. The above is a name established based on function. It is also named 'The Tathagata's Secret Cause, Cultivation and Realization of the Complete Meaning.' This is the third. The fruit people of the three worlds enter the secret treasury using this as the cause. The secret cause. Moreover, this great samadhi possesses all practices, but it cannot be known by ordinary people. Therefore, it is called secret. Secret is the cause. The Tathagatas of the three worlds use this Dharma
門為究竟說。故名了義。此即約人法以立名也。
亦名大方廣妙蓮花王十方佛母陀羅尼咒 四也。曠兼無際故大。正法自持故方。稱體而周故廣。即三大義也。妙名不可思議。蓮華喻開佛知見。出煩惱礙智礙。見佛性故。如出水開敷也。又能於法自在。諸三昧首。故名為王。生諸佛故名母。持善遮惡總攝功德。名陀羅尼。咒即詛也。此約顯益以立名也。
亦名灌頂章句諸菩薩萬行首楞嚴。汝當奉持 五也。法王委政之明教。故名灌頂章句。諸菩薩等已如上釋。此約教行以立名也。已上五名答初問也。汝當奉持者答次問也。但依前五名。如說而行。流至後代令眾開悟。即奉持也。上來明解辨行。由因致果。顯位差別。問名請奉。一期周畢。斯則一會以終。合云大眾聞佛所說作禮而去已。慶喜再有請益。時雖隔越。問且連環。故集經者。約問從義。合成一部。由是未結作禮而去 ◎大文第六。辨趣生因異者。從此已下。即第二會再說經也。以阿難問所見現事時別異故。已如教跡前後中說文分為二。初阿難問二。一敘得果二。一聞法增道。
說是語已。即時阿難及諸大眾。得蒙如來開示密印般怛啰義。兼聞此經了義名目。頓悟禪那。修進聖位。增上妙理。心慮虛凝。斷除三界修心六品微細煩惱 獲真三昧
【現代漢語翻譯】 現代漢語譯本： 門為究竟之說，所以名爲了義。這是就人和法來立名的。 也名為大方廣妙蓮花王十方佛母陀羅尼咒（Dà fāng guǎng miào liánhuā wáng shí fāng fómǔ tuóluóní zhòu）。曠遠包含無邊無際，所以稱為大。正法能夠自己保持，所以稱為方。周遍于本體，所以稱為廣。這就是三大之義。妙是不可思議的意思。蓮花比喻開啟佛的知見，脫離煩惱障和智慧障，見到佛性，就像從水中開花一樣。又能夠於法自在，是各種三昧的首領，所以名為王。產生諸佛，所以名為母。保持善行，遮止惡行，總攝一切功德，名為陀羅尼（Tuóluóní）。咒就是詛咒。這是就顯著的利益來立名的。 也名為灌頂章句諸菩薩萬行首楞嚴（Guàndǐng zhāngjù zhū púsà wàn xíng shǒu léng yán）。你應該奉持。這是法王委託政事的明確教誨，所以名為灌頂章句。諸菩薩等已經如上解釋。這是就教和行來立名的。以上五個名稱回答了最初的提問。『你應該奉持』回答了第二個提問。只要依照前面五個名稱，如所說的那樣去做，流傳到後代，使眾生開悟，就是奉持。上面說明了解釋和辨別修行，由因導致果，顯示果位的差別，詢問名稱，請求奉持，一個時期就結束了。這就是一次法會結束。合起來說，大眾聽了佛所說的話，作禮而去。慶喜再次請求教益，時間雖然隔開，但提問卻是連環的，所以集結經典的人，根據提問的意義，合成一部。因此沒有結束作禮而去。◎大文第六，辨別趣向產生原因的差異。從這裡以下，就是第二次法會再次說經。因為阿難（Ānán）詢問所見到的現實事情，時間不同，已經像教跡前後中所說的那樣，文章分為兩部分。最初阿難提問兩點。一是敘述得到果位，二是聽聞佛法增長道行。 說完這些話后，當時阿難（Ānán）和所有大眾，得到如來開示密印般怛啰（bān dán là）的意義，兼聽聞此經了義的名目，頓時領悟禪那（chánnà），修行進入聖位，增長殊勝的妙理，心念虛空凝定，斷除三界修行心中六品的微細煩惱，獲得真正的三昧（sānmèi）。
【English Translation】 English version: The gate is for the ultimate teaching, therefore it is called 'complete meaning'. This is named in terms of both the person and the Dharma. It is also named 'Great, Expansive, Wonderful Lotus Flower King, Ten Directions Buddha Mother Dharani Mantra' (Dà fāng guǎng miào liánhuā wáng shí fāng fómǔ tuóluóní zhòu). 'Expansive' encompasses boundlessness, hence 'Great'. The Right Dharma can sustain itself, hence 'Square'. It is all-encompassing in its essence, hence 'Broad'. These are the three great meanings. 'Wonderful' means inconceivable. The lotus flower is a metaphor for opening the Buddha's knowledge and vision, freeing oneself from the obstacles of afflictions and the obstacles of wisdom, and seeing the Buddha-nature, just like a flower blooming from water. Moreover, one can be at ease with the Dharma and be the leader of all Samadhis, hence the name 'King'. It gives birth to all Buddhas, hence the name 'Mother'. It upholds goodness, prevents evil, and encompasses all merits, hence the name Dharani (Tuóluóní). 'Mantra' means curse. This is named in terms of its manifest benefits. It is also named 'Crowning Verse, All Bodhisattvas' Myriad Practices, Shurangama' (Guàndǐng zhāngjù zhū púsà wàn xíng shǒu léng yán). You should uphold it. This is the clear teaching of the Dharma King entrusting governance, hence the name 'Crowning Verse'. 'All Bodhisattvas' has been explained above. This is named in terms of teaching and practice. The above five names answer the initial question. 'You should uphold it' answers the second question. As long as you follow the previous five names, act as it is said, and spread it to later generations to enlighten sentient beings, that is upholding it. The above explains understanding and distinguishing practice, leading from cause to effect, revealing the differences in positions, asking for names, and requesting upholding, completing one period. This is the end of one assembly. Taken together, it says that the assembly heard what the Buddha said, paid respects, and left. Ananda (Ānán) requested further instruction again. Although the time is separated, the questions are linked, so those who compiled the scriptures, according to the meaning of the questions, combined them into one part. Therefore, it does not end with paying respects and leaving. ◎ Great Section Six, distinguishing the differences in the causes of inclination and birth. From here onwards, it is the second assembly reciting the scriptures again. Because Ananda (Ānán) asked about the present events he saw, the time is different, as has been said in the context of the teachings before and after, the text is divided into two parts. Initially, Ananda asked two points. One is to narrate the attainment of the fruit, and the other is to hear the Dharma and increase the path. After saying these words, at that time, Ananda (Ānán) and all the assembly, received the meaning of the secret seal Bandala (bān dán là) revealed by the Tathagata, and also heard the names of this scripture with complete meaning, instantly comprehended Dhyana (chánnà), cultivated and entered the holy position, increased the supreme wonderful principle, their minds were empty and concentrated, cut off the subtle afflictions of the six grades in the cultivation of the mind in the three realms, and obtained true Samadhi (sānmèi).
。故云頓悟禪那。得斯陀含。故云修進聖位。深證滅諦。故云增上妙理。漸明智照。故云心慮虛凝。俱生難除。故云微細。言六品者。依大乘說。俱生煩惱三界九地雖各分九品。若智增者。入地永伏。至佛方斷。若悲增者。故意令生。若依小乘。亦於九地各分九品。然約四果。地地別斷。故初果身中。斷欲界一地九品中前六品惑證第二果。二果身中。斷下三品證第三果。三果身中。斷上二界七十二品即得羅漢。今證二果。故斷六品也 二嘆佛述益。
即從座起。頂禮佛足。合掌恭敬。而白佛言。大威德世尊。慈音無遮善開眾生微細沈惑。令我今日身心快然得大饒益 修道所斷行相難了。故曰微細。無始俱生。故曰沈惑。疑網消除。故云快然。增進聖位。故云饒益 二述所疑二。一正陳疑問二。一總問諸趣。
世尊。若此妙明真凈妙心本來遍圓。如是乃至大地草木蠕動含靈本元真如。即是如來成佛真體。佛體真實。云何復有地獄餓鬼畜生修羅人天等道。世尊。此道為複本來自有。為是眾生妄習生起 此疑。由前佛語阿難。今汝諸根若圓拔已內瑩發光。汝是浮塵及器世間諸變化相。如湯消冰。應念化為無上知覺。斯則一人成佛。器界有情一時成佛。如來今日成佛已久。不合更有器界趣類。故云佛體真實云何復
【現代漢語翻譯】 現代漢語譯本：因此說頓悟禪那（Dhyana，禪定）。得到斯陀含（Sakrdagamin，一來果），因此說修習增進聖位。深刻證悟滅諦（Nirodha-satya，寂滅真理），因此說增上微妙的道理。逐漸明白智慧的照耀，因此說心念思慮虛空寂靜。俱生（Sahaja，與生俱來）的煩惱難以去除，因此說是微細的。所說的六品，依據大乘佛法來說，俱生的煩惱在三界九地中雖然各自劃分九品，如果智慧增長，進入某地就永遠降伏，直到成佛才能斷除。如果慈悲增長，就故意讓它生起。如果依據小乘佛法，也在九地中各自劃分九品，然而根據四果，每一地分別斷除。因此初果的修行者，斷除欲界一地九品中的前六品惑，證得第二果。二果的修行者，斷除下三品惑，證得第三果。三果的修行者，斷除上二界七十二品惑，就證得阿羅漢果。現在證得二果，所以斷除六品惑。 讚歎佛陀並陳述受益： 於是從座位上站起，頂禮佛足，合掌恭敬，對佛說：『大威德的世尊，慈悲的聲音沒有遮蔽，善巧地開導眾生微細深沉的迷惑，使我今天身心感到暢快，得到很大的利益。』修道所要斷除的行相難以明瞭，所以說是微細的。無始以來與生俱來的，所以說是深沉的迷惑。疑慮和迷惑消除，所以說感到暢快。增進聖位，所以說得到很大的利益。 陳述所疑惑的問題： 首先陳述疑問： 總的提問關於諸趣（各道，各種生命形式）： 『世尊，如果這妙明真凈的妙心本來是普遍圓滿的，像這樣乃至大地草木、蠕動含靈的本元真如（Tathata，如如），就是如來（Tathagata，佛）成佛的真實本體。佛的本體是真實的，為什麼還會有地獄、餓鬼、畜生、修羅（Asura，阿修羅）、人、天等道呢？世尊，這些道是本來就有的，還是眾生虛妄的習氣所生起的呢？』 這個疑問，是因為之前佛對阿難（Ananda）說，『現在你的諸根如果圓滿拔除，向內明亮發光，你和浮塵以及器世間各種變化的現象，就像熱水消融冰塊一樣，應該立刻轉化為無上的知覺。』這樣說來，就應該一人成佛，器世間和有情眾生一時成佛。如來今天成佛已經很久了，不應該再有器世間和趣類（眾生種類）。所以說佛的本體是真實的，為什麼還會有...
【English Translation】 English version: Therefore, it is said to have a sudden enlightenment of Dhyana (禪那, meditation). Obtaining Sakrdagamin (斯陀含, once-returner), hence it is said to cultivate and advance in the holy position. Deeply realizing Nirodha-satya (滅諦, the truth of cessation), hence it is said to increase the wonderful principle. Gradually understanding the illumination of wisdom, hence it is said that the mind's thoughts are empty and still. Innate (俱生, Sahaja) afflictions are difficult to remove, hence they are said to be subtle. The 'six phẩm' (品, categories) mentioned are based on the Mahayana teachings. Although innate afflictions in the Three Realms and Nine Grounds are each divided into nine phẩm, if wisdom increases, entering a ground will permanently subdue them, and they will only be cut off upon becoming a Buddha. If compassion increases, they are intentionally allowed to arise. According to the Hinayana teachings, each of the nine grounds is also divided into nine phẩm. However, based on the Four Fruits, each ground is separately cut off. Therefore, in the body of a Stream-enterer (初果), the first six phẩm of afflictions in the nine phẩm of the Desire Realm are cut off, and the second fruit is attained. In the body of a Once-returner (二果), the lower three phẩm are cut off, and the third fruit is attained. In the body of a Non-returner (三果), the seventy-two phẩm of the upper two realms are cut off, and Arhatship (羅漢) is attained. Now, attaining the second fruit, hence six phẩm are cut off. Praising the Buddha and Narrating the Benefits Received: Then, rising from his seat, he prostrated at the Buddha's feet, joined his palms in reverence, and said to the Buddha: 'O World-Honored One of great power and virtue, your compassionate voice is without obstruction, skillfully opening up the subtle and deep delusions of sentient beings, causing my body and mind to feel refreshed today, and I have received great benefit.' The aspects of practice to be cut off in cultivation are difficult to understand, hence they are said to be subtle. Innate from beginningless time, hence they are said to be deep delusions. Doubts and confusions are eliminated, hence it is said to feel refreshed. Advancing in the holy position, hence it is said to receive great benefit. Stating the Doubts: First, stating the questions: General question about all destinies (趣, Gati): 'World-Honored One, if this wondrously bright, truly pure, and wonderful mind is originally universally complete, even to the extent that the fundamental Tathata (真如, suchness) of the earth, plants, and all moving and sentient beings is the true essence of the Tathagata (如來, Buddha) becoming a Buddha. If the Buddha's essence is real, why are there still paths of hell-beings, hungry ghosts, animals, Asuras (修羅, demigods), humans, and devas (天, gods)? World-Honored One, are these paths originally existent, or are they arisen from the false habits of sentient beings?' This doubt arises because the Buddha previously said to Ananda (阿難), 'Now, if your faculties are completely uprooted and shine brightly inward, you and the floating dust and all the changing phenomena of the vessel world should immediately transform into unsurpassed awareness, just like hot water melting ice.' In that case, one person should become a Buddha, and the vessel world and sentient beings should become Buddhas at the same time. The Tathagata has been a Buddha for a long time now, and there should no longer be vessel worlds and categories of beings. Therefore, it is said that the Buddha's essence is real, so why are there still...
有地獄等道。此道若是本來自有。云何前言清凈本然。本來無有世界眾生。亦不可言一人成佛依正融覺。若言眾生妄習生起。妄習如何得生起耶。生起之相其義云何。若據如來答意。即是眾生虛妄造業虛妄受生。菩提心中。猶如空華妄見生滅。故下文云。汝妄自造。非菩提咎。問此與滿慈所疑何別。答前疑理本清凈云何忽生山河大地。則約依報為首。以難清凈本然。故佛釋疑。蓋由強覺妄分能所。遂成三種相續。從妄見生。因此虛妄終而復始。此疑佛今成果一切合融歸覺云何更有七趣差別。則約正報為首。以難果佛唯真真合無此七種差異。又徴。此道為本有耶。為妄起耶。意欲如來廣明因果。雖皆虛妄。善惡業緣受報好醜終不差忒。令諸眾生明信因果不入邪見。前文但云從妄見生一體虛妄。諸鈍根者便謂都亡因果。今此辨析。因果昭然。則知前難意顯真諦。今疑意明俗諦。前後相濟。方成圓了。即前圓解之義殘也 二別問地獄。
世尊。如寶蓮香比丘尼。持菩薩戒。私行淫慾。妄言行淫非殺非偷無有業報。發是語已。先於女根生大猛火。後於節節猛火燒然。墮無間獄。琉璃大王。善星比丘。琉璃為誅瞿曇族姓。善星妄說一切法空。生身陷入阿鼻地獄。此諸地獄。為有定處。為復自然。彼彼發業各各私受 寶蓮香
【現代漢語翻譯】 現代漢語譯本：有地獄等道（地獄等惡道）。如果這些道是本來自有的，為什麼前面說清凈本然，本來沒有世界眾生呢？也不可說一人成佛，依報和正報都融歸於覺悟。如果說是眾生虛妄的習氣生起，那麼虛妄的習氣是如何生起的呢？生起的相狀又是什麼意思呢？如果按照如來的回答，那就是眾生虛妄地造業，虛妄地受生。在菩提心中，就像空中的花朵，虛妄地見到生滅。所以下文說：『是你自己虛妄造作，不是菩提的過錯。』問：這和滿慈（指滿慈子，佛陀弟子）所懷疑的有什麼區別？答：之前的懷疑是理體本來清凈，為什麼忽然生出山河大地，這是以依報為首，來質疑清凈本然。所以佛陀解釋說，這是由於強行覺悟，虛妄地分別能和所，於是形成三種相續，從虛妄的見解產生，因此虛妄終而復始。現在的懷疑是佛陀已經成就果位，一切都融合歸於覺悟，為什麼還有七趣（地獄、餓鬼、畜生、人、阿修羅、天）的差別，這是以正報為首，來質疑果佛唯有真，真融合，沒有這七種差異。又問：這些道是本來就有的呢，還是虛妄產生的呢？意思是想讓如來詳細說明因果，雖然都是虛妄的，但善惡業緣，受報的好壞，最終不會有差錯，讓眾生明白相信因果，不陷入邪見。前面只是說從虛妄的見解產生，一體都是虛妄的，那些遲鈍的人就認為都消亡了因果。現在這樣辨析，因果就非常明顯了。這樣就知道，之前的提問意在顯明真諦，現在的懷疑意在闡明俗諦。前後互相補充，才能成就圓滿。也就是前面圓滿理解的意義還有欠缺。二、分別問地獄。 世尊，如寶蓮香比丘尼（比丘尼：佛教出家女性，寶蓮香是她的法號），受持菩薩戒，私下裡行淫慾，還妄言說行淫不是殺生，不是偷盜，沒有業報。說了這些話后，先在女根處生起大火，然後從身體的各個關節都猛烈燃燒，墮入無間地獄。琉璃大王（琉璃：古代印度一位國王），善星比丘（善星：一位比丘的名字），琉璃王因為要誅滅瞿曇（瞿曇：釋迦牟尼佛的姓氏）族姓，善星比丘妄說一切法皆空，活著的時候就陷入阿鼻地獄。這些地獄，是有固定的處所，還是自然而有的？他們各自因為所造的業，各自承受果報。
【English Translation】 English version: There are paths such as hells (evil paths like hells). If these paths were originally existent, why was it previously said that the pure and natural is the original state, and that there were originally no worlds or sentient beings? Nor can it be said that one person becomes a Buddha, and that both the environment and the being are merged into enlightenment. If it is said that the false habits of sentient beings arise, then how do these false habits arise? What is the meaning of the appearance of arising? According to the Tathagata's (Tathagata: 'Thus Gone One', an epithet of the Buddha) answer, it is that sentient beings falsely create karma and falsely receive rebirth. In the Bodhi-mind (Bodhi-mind: the mind of enlightenment), it is like flowers in the sky, falsely seeing arising and ceasing. Therefore, the following text says: 'You falsely create it yourself, it is not the fault of Bodhi.' Question: What is the difference between this and what Purna (referring to Purna Maitrayani-putra, a disciple of the Buddha) doubted? Answer: The previous doubt was that the principle is originally pure, so why did mountains, rivers, and the great earth suddenly arise? This takes the environment as the starting point to question the pure and natural. Therefore, the Buddha explained that it is due to forcibly awakening and falsely distinguishing between the able and the object, thus forming three kinds of continuity, arising from false views, and therefore falsehood begins and ends again. The current doubt is that the Buddha has already attained the fruit, and everything is merged into enlightenment, so why are there still differences in the seven realms (hells, hungry ghosts, animals, humans, asuras, heavens)? This takes the being as the starting point to question that the fruit Buddha only has truth, truth merging, and does not have these seven kinds of differences. Also asked: Are these paths originally existent, or are they falsely produced? The intention is to have the Tathagata explain the cause and effect in detail, although they are all false, the good and evil karmic conditions, and the good and bad retributions, will ultimately not be mistaken, so that sentient beings clearly believe in cause and effect and do not fall into wrong views. The previous text only said that it arises from false views, and the whole is false, so those with dull roots think that all cause and effect have disappeared. Now this analysis makes cause and effect very clear. Thus, it is known that the previous question was intended to reveal the true meaning, and the current doubt is intended to clarify the conventional truth. The front and back complement each other to achieve completeness. That is, the meaning of the previous complete understanding is still lacking. Two, separately asking about hells. World Honored One, for example, the Bhikshuni (Bhikshuni: a female Buddhist monastic, Baolianxiang is her Dharma name) Baolianxiang, who upholds the Bodhisattva precepts, secretly engages in sexual desire, and falsely says that engaging in sexual activity is not killing, not stealing, and has no karmic retribution. After saying these words, a great fire first arose from her female organ, and then burned fiercely from every joint of her body, causing her to fall into the Avici Hell (Avici Hell: the lowest level of hell in Buddhist cosmology). King Virudhaka (Virudhaka: an ancient Indian king), the Bhikshu (Bhikshu: a male Buddhist monastic) Good Star, King Virudhaka, because he wanted to exterminate the Gautama (Gautama: the clan name of Shakyamuni Buddha) clan, and the Bhikshu Good Star falsely said that all dharmas are empty, and while still alive, he fell into the Avici Hell. Are these hells in fixed places, or are they natural? They each receive their respective retributions according to the karma they have created.
事未檢所出。意謂殺盜有對。邪行無對。故云無報。善星事出涅槃。琉璃緣如本經。為有定處下問意有六。文見於三。六者。謂有定處。無定處。自然。因緣。私受。同受。下文結云。不斷三業。各各有私。因各各私。眾私同分。非無定處 二請說申益。
唯垂大慈。發開童蒙。令諸一切持戒眾生聞決定義歡喜頂戴謹潔無犯 幼小曰童。情昧曰蒙。阿難自鄙無有大智。愿垂開發也。諸持戒者。若聞因果虛妄猶如空華。則持戒何益。茍示決定義門。必令謹潔無犯 二如來答二。一讚請許宣。
佛告阿難。快哉此問。令諸眾生不入邪見。汝今諦聽。當爲汝說 即俗而真唯一妙覺。即真而俗因果不亡。此義雙融。方為圓了。阿難所問頗稱佛心。故嘆快哉。自除邪見 二正為分別三。一約情想以總明三。一總開二分文二。一標列。
阿難。一切眾生。實本真凈。因彼妄見。有妄習生。因此分開內分外分 諸法本真未嘗生起。由念分別見諸法生。茍能離念。即見眾生山河國土本來成佛。故云實本真凈。返本者雖爾。其未返者各依見妄造業受報。故下文云。此等眾生不識本心。受此輪迴。經無量劫。不得真凈。皆由隨順殺盜淫故。返此三種。又則出生無殺盜淫。有名鬼倫。無名天趣。有無相傾。起輪迴性。故云
【現代漢語翻譯】 現代漢語譯本： 關於善星比丘（Shanxing Biqiu）的事件，並非沒有根據。有人認為殺生和偷盜有直接的報應，而邪淫沒有直接的報應，所以說沒有報應。善星比丘的事蹟出自《涅槃經》（Nirvana Sutra），琉璃王（Liuli）的因緣如本經所說。『為有定處下問意有六』這句話的意思有六種，在經文里可以看到三種。這六種是：有固定之處、沒有固定之處、自然而然、因緣和合、個人承受、共同承受。下文總結說：不斷除身口意三業，各有各的私業，因為各有各的私業，眾人的私業共同構成一部分，並非沒有固定之處。二是請求佛陀進一步闡述，使人受益。
希望佛陀慈悲，開啟我這愚昧無知的人，使所有持戒的眾生聽聞決定的意義后，歡喜地接受並恭敬地遵守，不敢違犯。』幼小』是指年幼，『情昧』是指對事理不明白。阿難（Ananda）自謙沒有大智慧，希望佛陀能夠啓發他。如果持戒的人聽到因果是虛妄的，就像空中的花朵一樣，那麼持戒有什麼用呢？如果能開示決定的意義，必定能使人恭敬地遵守，不敢違犯。二是如來的回答，分為兩部分。一是讚歎阿難的提問並答應宣說。
佛陀告訴阿難：『問得好啊！這個問題能使眾生不陷入邪見。你現在仔細聽，我將為你解說。』即俗即真，唯一的妙覺；即真即俗，因果不會消失。這個道理如果能同時融會貫通，才是圓滿的。阿難所問很合佛的心意，所以讚歎『問得好』。首先要去除邪見。二是正式地進行分別解說，分為三部分。一是通過情想來總括地說明，分為三部分。一是總的開示，分為兩部分。一是標明列出。
阿難，一切眾生，實際上本來是清凈的，因為虛妄的見解，才產生虛妄的習氣。因此而分開內分和外分。』諸法本來是真實的，未曾生起，由於念頭的分別才看到諸法生起。如果能夠離開念頭，就能看到眾生、山河、國土本來就已成佛，所以說本來是清凈的。迴歸本源的人是這樣，但那些沒有迴歸本源的人，各自根據虛妄的見解造業受報，所以下文說：『這些眾生不認識本來的心，承受這樣的輪迴，經過無量劫，不能得到真正的清凈，都是由於隨順殺盜淫的緣故。』如果能返回這三種行為，就能出生沒有殺盜淫的行為，有這種行為的叫做鬼道眾生，沒有這種行為的叫做天道眾生。有和無相互傾軋，產生輪迴的性質，所以說
【English Translation】 English version: The matter of Shanxing Biqiu (Shanxing Bhikshu, meaning Good Star Monk) is not without basis. Some believe that killing and stealing have direct retribution, while sexual misconduct does not, hence the claim of no retribution. The story of Shanxing Biqiu comes from the Nirvana Sutra (Nirvana Sutra), and the cause and effect of King Liuli (Liuli, meaning Lapis Lazuli) are as described in this sutra. The phrase '為有定處下問意有六' (wei you ding chu xia wen yi you liu, meaning 'the question of whether there is a fixed place has six meanings') has six meanings, three of which can be found in the text. These six are: having a fixed place, not having a fixed place, naturally occurring, arising from conditions, individually received, and collectively received. The following text concludes: not ceasing the three karmas of body, speech, and mind, each has their own private karma, because each has their own private karma, the private karmas of all constitute a portion, it is not without a fixed place. The second is to request the Buddha to further elaborate, so that people benefit.
'May the Buddha have great compassion, enlighten me, who am ignorant, so that all precept-holding beings, upon hearing the definitive meaning, will joyfully accept and respectfully abide by it, daring not to violate it.' 'Young' refers to being young in age, 'ignorant' refers to not understanding things. Ananda (Ananda, one of the ten principal disciples of the Buddha) humbly considers himself lacking great wisdom and hopes that the Buddha can enlighten him. If precept-holders hear that cause and effect are illusory, like flowers in the sky, then what is the benefit of holding precepts? If the definitive meaning can be revealed, it will surely enable people to respectfully abide by it, daring not to violate it. The second is the Buddha's response, divided into two parts. The first is praising Ananda's question and agreeing to explain.
The Buddha told Ananda: 'Well asked! This question can prevent beings from falling into wrong views. Now listen carefully, and I will explain it to you.' Being both mundane and true, the only wonderful enlightenment; being both true and mundane, cause and effect will not disappear. If this principle can be understood simultaneously, it is complete. Ananda's question is very much in line with the Buddha's mind, so he praises 'well asked'. First, remove wrong views. The second is to formally explain, divided into three parts. The first is to explain in general terms through emotions and thoughts, divided into three parts. The first is the general opening, divided into two parts. The first is to mark and list.
Ananda, all beings are actually pure in their essence, but because of false views, false habits arise. Therefore, they are divided into internal and external divisions.' All dharmas are originally true and have never arisen; it is because of the discrimination of thoughts that one sees the arising of all dharmas. If one can leave behind thoughts, one can see that beings, mountains, rivers, and lands are originally Buddhas, so it is said that they are originally pure. Those who return to the origin are like this, but those who have not returned to the origin each create karma and receive retribution according to their false views, so the following text says: 'These beings do not recognize their original mind, endure this cycle of rebirth, and after countless kalpas, cannot attain true purity, all because they follow killing, stealing, and sexual misconduct.' If one can reverse these three actions, one can be born without killing, stealing, and sexual misconduct. Those who have these actions are called beings of the ghost realm, and those who do not have these actions are called beings of the heavenly realm. Existence and non-existence encroach upon each other, giving rise to the nature of rebirth, so it is said
因彼妄見有妄習生等 二正明二。初內分約情二。一釋相。
阿難。內分即是眾生分內。因諸愛染髮起妄情。情積不休能生愛水 愛染之情。正是眾生生死根本。名為內分。分亦因義。情愛沉下。能潤業受生。故如水也。外由內感。故有水輪遍十方界。
是故眾生心憶珍羞。口中水出。心憶前人或憐或恨。目中淚盈。貪求財寶心發愛涎。舉體光潤。心著行淫。男女二根自然流液 此引事驗也。憶即是念。明記為性。念有憎愛。故分憐恨。由愛起憎。不離情染。內有情染外現其事。故皆流水也 二結成。
阿難。諸愛雖別。流結是同。潤濕不升自然從墜。此名內分 所愛之境雖別。能愛之心是一。故云流結是同。流謂沉下。結謂縛著。因既不升。果亦淪墜 二外分約想二。初釋相。
阿難。外分即是眾生分外。因諸渴仰發明虛想。想積不休能生勝氣 眾生生死本分由情。情著染境因是從墜。今以凈境為所欲處。但由其想。不屬於情。乃是眾生分外之事。故云外分。氣謂氣色也。
是故眾生心持禁戒。舉身輕清。心持咒印。顧盻雄毅。心欲生天。夢想飛舉。心存佛國。聖境冥現。事善知識。自輕身命 引事驗也。身輕清。顧雄毅。夢飛舉。聖境現。輕身命。此五皆是殊勝氣色。由想故有也
【現代漢語翻譯】 現代漢語譯本 因這些虛妄的見解而產生虛妄的習氣等等，這是第二部分，說明『正』和『明』這兩個方面。首先，從內在方面來分，又可以分為兩部分。第一部分是解釋現象。
阿難（Ananda，佛陀的十大弟子之一）。『內分』就是眾生自身內部的。因為各種愛戀染著而生起虛妄的情感。情感積累不停止，就能產生愛之水——愛戀染著的情感，正是眾生生死的根本，稱為『內分』。『分』也有『因』的意思。情感愛戀沉溺於下，能滋潤業力，承受果報，所以像水一樣。外在的現象由內在的感受所引起，所以有水輪遍佈十方世界。
所以眾生心裡想著美味佳餚，口中就會流出口水；心裡想著以前的人，或是憐憫或是憎恨，眼中就會充滿淚水；貪求財寶，心中就會生起愛戀的口水，全身光彩潤澤；心裡想著行淫，男女的性器官自然會流出液體——這是引用事例來驗證。『憶』就是『念』，以明確記憶為特性。念頭有憎恨和愛戀，所以分為憐憫和憎恨。由愛產生憎恨，不離開情感染著。內在有情感染著，外在就顯現出這些事情，所以都像流水一樣。第二部分是總結。
阿難。各種愛戀雖然不同，但流淌和凝結的性質是相同的。滋潤潮濕，不向上升，自然向下墜落。這叫做『內分』——所愛戀的境界雖然不同，但能愛的心是同一個，所以說流淌和凝結的性質是相同的。流淌是指沉溺於下，凝結是指束縛和執著。因為原因不向上升，結果也會沉淪墜落。第二部分是從外在方面來分，根據『想』，又可以分為兩部分。第一部分是解釋現象。
阿難。『外分』就是眾生自身外部的。因為各種渴望仰慕而產生虛妄的想像。想像積累不停止，就能產生殊勝的氣色——眾生生死的根本在於情感，情感執著于染污的境界，原因是向下墜落。現在以清凈的境界作為想要去的地方，但只是由於想像，不屬於情感，這是眾生自身外部的事情，所以叫做『外分』。『氣』是指氣色。
所以眾生心裡堅持禁戒，全身輕盈清爽；心裡持誦咒語和手印，顧盼之間顯得雄壯剛毅；心裡想要昇天，夢中就會夢見飛翔升舉；心裡想著佛國，聖潔的境界就會在冥冥之中顯現；侍奉善良的知識，就會輕視自己的身命——這是引用事例來驗證。身體輕盈清爽，顧盼之間顯得雄壯剛毅，夢中夢見飛翔升舉，聖潔的境界顯現，輕視自己的身命，這五種都是殊勝的氣色，由於想像而產生。
【English Translation】 English version Because of these deluded views, deluded habits arise, etc. This is the second part, explaining the two aspects of 'correctness' and 'clarity'. First, dividing from the internal aspect, it can be further divided into two parts. The first part is explaining the phenomena.
Ananda (one of the ten great disciples of the Buddha). 'Internal division' is what is within the beings themselves. Because of various attachments and affections, deluded emotions arise. If emotions accumulate without ceasing, they can produce the water of love—the emotions of attachment and affection are the very root of beings' birth and death, called 'internal division'. 'Division' also has the meaning of 'cause'. Emotional love sinks downwards, able to nourish karma and receive retribution, so it is like water. External phenomena are caused by internal feelings, so there is a water wheel pervading the ten directions.
Therefore, when beings think of delicious food, saliva flows from their mouths; when they think of people from the past, whether with pity or hatred, tears fill their eyes; when they greedily seek wealth, amorous saliva arises in their hearts, and their whole body becomes radiant and lustrous; when they think of engaging in sexual activity, the male and female sexual organs naturally secrete fluids—this is citing examples to verify. 'Remembering' is 'thinking', with clear memory as its characteristic. Thoughts have hatred and love, so they are divided into pity and hatred. Hatred arises from love, not separated from emotional attachment. If there is emotional attachment internally, these things manifest externally, so they are all like flowing water. The second part is a conclusion.
Ananda, although the various loves are different, the nature of flowing and congealing is the same. Moistening and dampening, not rising upwards, naturally falling downwards. This is called 'internal division'—although the objects of love are different, the mind that is able to love is the same, so it is said that the nature of flowing and congealing is the same. Flowing refers to sinking downwards, congealing refers to binding and attachment. Because the cause does not rise upwards, the result will also sink and fall. The second part is dividing from the external aspect, according to 'thought', it can be further divided into two parts. The first part is explaining the phenomena.
Ananda, 'external division' is what is outside of beings themselves. Because of various longings and yearnings, deluded imaginations arise. If imaginations accumulate without ceasing, they can produce excellent aura—the root of beings' birth and death lies in emotions, emotional attachment to defiled realms, the cause is falling downwards. Now taking pure realms as the place to go, but only due to imagination, not belonging to emotions, this is something outside of beings themselves, so it is called 'external division'. 'Aura' refers to aura and complexion.
Therefore, when beings uphold precepts in their hearts, their whole body is light and clear; when they hold mantras and mudras in their hearts, their gaze appears majestic and resolute; when they want to be born in the heavens, they will dream of flying upwards; when they think of the Buddha-land, the sacred realm will appear in the darkness; serving good teachers, they will disregard their own lives—this is citing examples to verify. The body is light and clear, the gaze appears majestic and resolute, dreaming of flying upwards, the sacred realm appears, disregarding one's own life, these five are all excellent auras, produced by imagination.
。毅果敢也 二結成。
阿難。諸想雖別。輕舉是同。飛動不沈自然超越。此名外分 忻外勝境。不由情染。想既輕清自然飛動。報當超越也。已上總而略明。未細分別善惡 二別辨趣生二。一總明業緣逆順。
阿難。一切世間生死相續。生從順習。死從變流。臨命終時未舍暖觸。一生善惡俱時頓現。死逆生順。二習相交 順逆有二。一約情。一切眾生好生惡死。生即順情。死即逆情。故云生從順習死從變流。變猶逆也。又受胎時。三處皆順。故得生也。死則無此。二約業。業能感果。生即順感。由因致果也。故云順習。死即反此。無生長義。故云變流。生死交際風火未散。平生行業善惡因緣此時俱現。強者先牽。即隨生處 二別明情想升沉五。一明純想。
鈍想即飛。必生天上。若飛心中兼福兼慧及與凈愿。自然心開見十方佛。一切凈土隨愿往生 此有二類。若唯有想不兼福慧。即但持戒而厭此身。必生天上。若於持戒兼修福慧。發見佛愿。深厭三界。必生凈土。見十方佛即獲法忍。故云心開。如觀經說 二情少想多。
情少想多。輕舉非遠。即為飛仙大力鬼王飛行夜叉地行羅剎。游於四天。所去無礙 想多故飛行自在。情少故受仙鬼形。此之等類。多因邪想不正修行。即是不修戒慧但修
【現代漢語翻譯】 現代漢語譯本： 『毅果敢也』，指的是意志堅定且果斷。 『二結成』，指的是兩種因素結合而成。
阿難（Ananda，佛陀的十大弟子之一）。各種妄想雖然各不相同，但輕舉妄動的特性卻是一樣的。因為輕浮飛動而不沉溺，自然就能超越輪迴。這叫做外分，欣慕外在殊勝的境界，不受情感污染。妄想既然輕盈清澈，自然就能飛昇移動，所得到的果報也應當是超越的。以上是總括而略微地說明，還沒有詳細地分別善與惡。下面分別辨析趣向和產生，分為兩部分。第一部分總的說明業緣的順逆。
阿難（Ananda）。一切世間生死相續不斷，生命的產生源於順應習性，死亡源於變異流動。臨命終時，在還沒有捨棄溫暖觸覺的時候，一生所做的善事和惡事會同時顯現。死亡是逆，生命是順，兩種習性相互交織。順逆有兩種含義。一是就情感而言，一切眾生都喜歡生存而厭惡死亡，生存就是順應情感，死亡就是違逆情感，所以說生命的產生源於順應習性，死亡源於變異流動。變異就是違逆。又如受胎的時候，三處都是順應的，所以能夠出生。死亡則沒有這些。二是就業力而言，業力能夠感生果報，生命的產生就是順應感應，由因導致果。所以說是順應習性。死亡則與此相反，沒有生長的意義，所以說是變異流動。生死交替之際，風火還沒有消散，平生所做的行業善惡因緣，此時都會顯現出來，強大的業力會首先牽引，就會隨著業力而轉生到相應的去處。下面分別說明情感和妄想的升沉，分為五部分。第一部分說明純粹的妄想。
遲鈍的妄想也能飛昇，必定會生到天上。如果飛昇的心中兼具福德和智慧，以及清凈的願望，自然會心開意解，見到十方諸佛，一切清凈的國土都可以隨愿往生。這有兩種情況。如果只有妄想而不兼具福德和智慧，就只是持戒而厭惡這個身體，必定會生到天上。如果持戒的同時兼修福德和智慧，併發愿見佛，深深厭惡三界，必定會往生到清凈的國土。見到十方諸佛就能獲得法忍，所以說心開意解。如同《觀經》所說。第二部分說明情感少而妄想多。
情感少而妄想多，輕舉也飛不了多遠，就會成為飛行仙人、大力鬼王、飛行夜叉、地行羅剎，在四天王天中游蕩，所去之處沒有阻礙。因為妄想多所以飛行自在，因為情感少所以會受到仙鬼的形體。這些種類，大多是因為邪妄的思想和不正的修行，就是不修持戒律和智慧，只修持。
【English Translation】 English version: 'Yi Guo Gan Ye' refers to a firm and decisive will. 'Er Jie Cheng' refers to the combination of two factors.
Ananda (one of the Buddha's ten principal disciples). Although various thoughts are different, their characteristic of frivolous action is the same. Because of being light and moving without sinking, one can naturally transcend reincarnation. This is called external division, admiring external superior realms, and not being contaminated by emotions. Since thoughts are light and clear, they can naturally fly and move, and the resulting retribution should also be transcendence. The above is a general and brief explanation, without detailed distinction between good and evil. Below, we will separately analyze the tendencies and arising, divided into two parts. The first part generally explains the order and reverse of karmic conditions.
Ananda. All worldly life and death continue endlessly, the arising of life originates from conforming to habits, and death originates from changing flow. At the time of approaching the end of life, before abandoning the warm touch, the good and evil deeds done in one's life will appear simultaneously. Death is reverse, life is order, and the two habits intertwine. There are two meanings of order and reverse. One is in terms of emotion, all beings like to live and hate to die, living is conforming to emotion, and death is opposing emotion, so it is said that the arising of life originates from conforming to habits, and death originates from changing flow. Change is opposition. Also, like at the time of conception, the three places are all conforming, so one can be born. Death does not have these. The second is in terms of karma, karma can cause retribution, the arising of life is conforming to the response, from cause to effect. So it is said to be conforming to habits. Death is the opposite of this, without the meaning of growth, so it is said to be changing flow. At the juncture of life and death, the wind and fire have not yet dissipated, the good and evil karmic conditions of one's lifetime will appear at this time, the powerful karma will first pull, and one will be reborn in the corresponding place according to the karma. Below, we will separately explain the rise and fall of emotions and thoughts, divided into five parts. The first part explains pure thoughts.
Dull thoughts can also fly, and will surely be born in heaven. If the flying mind combines merit and wisdom, as well as pure vows, one will naturally open one's mind and see the Buddhas of the ten directions, and all pure lands can be reborn according to one's vows. There are two situations here. If one only has thoughts without combining merit and wisdom, one only holds precepts and dislikes this body, and will surely be born in heaven. If one cultivates merit and wisdom while holding precepts, and makes vows to see the Buddha, deeply disliking the three realms, one will surely be reborn in the pure land. Seeing the Buddhas of the ten directions can obtain Dharma forbearance, so it is said to open one's mind. As the Contemplation Sutra says. The second part explains that emotions are few and thoughts are many.
If emotions are few and thoughts are many, one cannot fly far even with light lifting, and one will become flying immortals, powerful ghost kings, flying yakshas, and earth-walking rakshasas, wandering in the Four Heavenly Kings' Heaven, and there is no obstacle to where they go. Because there are many thoughts, flying is free, and because there are few emotions, one will receive the form of immortals and ghosts. These kinds of beings mostly arise from evil thoughts and improper cultivation, that is, not cultivating precepts and wisdom, but only cultivating.
邪定。不持戒故墮鬼神道。以修定故有大神通。差別之因。一如上說。仍是想多情少。此中仙鬼等四。可以九八七六想配之。若情多者。必無戒定。墮三塗耳。
其中若有善愿。善心護持我法。或護禁戒隨持戒人。或護神咒隨持咒者。或護禪定保綏法忍。是等親住如來座下 此想多中仍兼善愿也。雖不持戒。且有定愿。護持戒咒及禪定者。斯則由宿習故毀禁。知過故發願。亦是乘急戒緩者。故能於八部身而見佛耳 三情想均等。
情想均等。不飛不墜。生於人間想明斯聰。情幽斯鈍 不升為天仙。不墜落三塗。仍于均等之中。想或稍強。根必聰慧。情或稍重。根必暗鈍。雖同人類。亦由情想有此差異。即別報也 四情多想少。
情多想少。流入橫生。重為毛群。輕為羽族 若望下文。此當六情四想也。橫生旁生也。然有輕重。若情稍重。報為走獸。故曰毛群。若想稍強。身為飛禽。故云羽族。細論差別。如類生中及下文說。
七情三想。沉下水輪。生於火際。受氣猛火。身為餓鬼常被焚燒。水能害己。無食無飲經百千劫 火際者餓鬼所居處也。水輪向下至火輪際。近地獄也。受氣猛火者。由業力故。受猛火氣以為身也。故常被燒節節火起。水能害己者。苦於無水也。茍遇成火而燒其身。故云
【現代漢語翻譯】 現代漢語譯本：邪定（錯誤的禪定）。因為不持戒而墮入鬼神道。因為修習禪定而有大的神通。造成這種差別的因由，和上面所說的一樣。仍然是想念多而情慾少。這其中的仙、鬼等四類，可以用九、八、七、六的想念程度來配對。如果情慾多的人，必定沒有戒律和禪定，只能墮入三惡道。
其中如果有人有善良的願望，以善良的心來護持我的佛法，或者護持禁戒跟隨持戒的人，或者護持神咒跟隨持咒的人，或者護持禪定保持忍辱之心。這些人親近地住在如來的座下。這是想念多的人仍然兼有善良的願望。雖然不持戒，但有禪定和願力，護持戒律、神咒以及禪定的人，這是因為前世的習氣而毀壞了禁戒，知道過錯所以發願。也是屬於乘願心切而戒律鬆緩的人，所以能夠在八部眾的身相中見到佛。三、情慾和想念均等。
情慾和想念均等，不飛昇也不墜落。生在人間，想念明晰的就聰明，情慾幽暗的就遲鈍。不升為天仙，不墜落三惡道。仍然在均等之中，想念稍微強一些，根器必定聰慧，情慾稍微重一些，根器必定暗鈍。即使同樣是人類，也因為情慾和想念有這樣的差異，這就是別報。四、情慾多而想念少。
情慾多而想念少，流入橫生道（畜生道）。情慾重的成為獸類，情慾輕的成為鳥類。如果參照下文，這裡應當是六情四想。橫生就是旁生。然而有輕重之分。如果情慾稍微重，報應為走獸，所以說是毛群。如果想念稍微強，身體成為飛禽，所以說是羽族。詳細論述差別，如同類生中以及下文所說。
七情三想，沉入水輪之下，生在火輪的邊緣，承受猛烈的火氣，身體成為餓鬼經常被焚燒。水會傷害自己，沒有食物沒有飲料經歷百千劫。火輪邊緣是餓鬼所居住的地方。水輪向下到達火輪的邊緣，靠近地獄。承受猛烈的火氣，因為業力的緣故，承受猛烈的火氣作為身體。所以經常被焚燒，每一節都燃起火焰。水會傷害自己，是苦於沒有水。如果遇到水反而會燒灼身體，所以說。
【English Translation】 English version: 'Wrong Samadhi' (邪定). Because of not upholding the precepts, they fall into the realm of ghosts and spirits. Because of cultivating Samadhi, they possess great supernatural powers. The cause of this difference is as described above. It is still a case of more thought and less desire. The four categories of immortals, ghosts, etc., can be matched with nine, eight, seven, and six degrees of thought. If desires are strong, there will certainly be no precepts or Samadhi, and they will only fall into the three evil realms.
Among them, if there are those with good vows, who protect my Dharma with a good heart, or protect the precepts by following those who uphold them, or protect the mantras by following those who recite them, or protect Samadhi by preserving forbearance. These people dwell closely beneath the Tathagata's seat. This refers to those with much thought who also have good vows. Although they do not uphold the precepts, they have Samadhi and vows, protecting the precepts, mantras, and Samadhi. This is because of past habits that they broke the precepts, and because they knew their mistakes, they made vows. They are also those who are eager in their vows but lax in their precepts, so they can see the Buddha in the forms of the eight classes of beings. Three, desires and thoughts are equal.
When desires and thoughts are equal, they neither ascend nor fall. Born in the human realm, those with clear thoughts are intelligent, and those with obscure desires are dull. They neither ascend to become heavenly immortals nor fall into the three evil realms. Still, within this equality, if thought is slightly stronger, their faculties will be intelligent; if desire is slightly heavier, their faculties will be dull. Even among humans, there are these differences due to desires and thoughts, which is a separate retribution. Four, desires are many and thoughts are few.
When desires are many and thoughts are few, they flow into the realm of horizontal birth (animal realm). Those with heavy desires become beasts, and those with light desires become birds. If we refer to the following text, this should be six desires and four thoughts. Horizontal birth is also called animal birth. However, there are degrees of heaviness and lightness. If desires are slightly heavier, the retribution is to be a beast, hence the term 'hairy crowd'. If thought is slightly stronger, the body becomes a bird, hence the term 'feathered tribe'. Detailed discussions of the differences are as described in the category of birth and in the following text.
With seven desires and three thoughts, they sink below the water wheel, born at the edge of the fire wheel, receiving the fierce fire energy, their bodies become hungry ghosts constantly burned. Water harms themselves, without food or drink for hundreds of thousands of kalpas. The edge of the fire wheel is where hungry ghosts reside. The water wheel goes down to the edge of the fire wheel, near hell. 'Receiving the fierce fire energy' means that due to the power of karma, they receive the fierce fire energy as their body. Therefore, they are constantly burned, with flames rising from every joint. 'Water harms themselves' means they suffer from the lack of water. If they encounter water, it burns their bodies, hence the saying.
害己。
九情一想。下洞火輪。身入風火二交過地。輕生有間。重生無間。二種地獄 二交過地者。風火二輪交際之處。即正是七熱地獄處也。於九情中。稍減者名輕。即八情者墮有間。稍增者名重。入無間正九情也。此言無間。約受苦說。然此無間。對前有間得名。以是第七熱地獄故。下即第八五無間獄。別名阿鼻最極重也 五純情。
純情即沈阿鼻獄。若沉心中。有謗大乘。毀佛禁戒。誑妄說法。虛貪信施。濫膺恭敬。五逆十重。更生十方阿鼻地獄 阿鼻此云無間。即第八獄也。此具五種。謂受罪。苦具。身量。劫數。壽命也。若依俱舍。業報無間。以造此罪必墮地獄更無餘業餘生能間隔故。謗大乘下諸罪最重。由是更生十方阿鼻。法華云。若謗此經。其人命終入阿鼻獄具足一劫。劫盡更生。如是展轉至無數劫。俱舍論說。阿鼻地獄壽命中劫。二十增減為一中劫。既言無數。此世界壞。即往十方阿鼻也。以謗法罪斷佛種故。令無量人墮邪見故 三結由自業。
循造惡業。雖則自招。眾同分中兼有元地 隨順造惡。故受苦報。惡業不同受報亦別。故云自招。眾同分中有元地者。眾名不一。同是一義。眾有相似。同立分名。造業同者共中共變。俱舍論說。有差別同分無差別同分。同業共感眾多苦具
【現代漢語翻譯】 現代漢語譯本： 害己。
九情一想，墮入下洞火輪，身入風火二輪交匯之處。罪孽稍輕的，墮入有間地獄；罪孽深重的，墮入無間地獄。這兩種地獄，風火交匯之處，正是第七熱地獄所在。在九情之中，稍有減輕的稱為『輕』，即八情者墮入有間地獄；稍有增加的稱為『重』，即具備完整九情者墮入無間地獄。這裡說的『無間』，是就所受的苦難而言。然而，此『無間』是相對於之前的『有間』而言的，因為這是第七熱地獄。再往下就是第八五無間地獄，又名阿鼻地獄，是最為沉重的地獄。五種純粹的情感。
純粹的情感會讓人沉入阿鼻地獄。如果內心深處有誹謗大乘佛法、毀壞佛陀禁戒、用虛妄之言說法、虛假貪圖信徒佈施、濫受他人恭敬、犯下五逆十重罪的人，會轉生到十方阿鼻地獄。阿鼻，意為『無間』，即第八地獄。此地獄具備五種『無間』，即受罪無間、苦具無間、身量無間、劫數無間、壽命無間。如果按照《俱舍論》的說法，業報是無間的，因為造下這些罪業必定會墮入地獄，沒有其他業力或其他生命能夠間隔。誹謗大乘佛法等罪最為嚴重，因此會轉生到十方阿鼻地獄。《法華經》說，如果有人誹謗此經，此人命終後會墮入阿鼻地獄，受滿一劫的苦難。一劫結束后，又會再次轉生，如此輾轉直到無數劫。《俱舍論》說，阿鼻地獄的壽命是一個中劫，二十個增減劫為一個中劫。既然說是無數劫，那麼這個世界壞滅后，就會前往十方阿鼻地獄。因為誹謗佛法的罪過會斷絕佛種，使無量眾生墮入邪見。
三種果報由自身業力所結。
雖然是自己造作惡業，從而自己招致苦果，但在眾生的共同業力中，也兼有最初的因地。隨順造作惡業，所以承受苦報。惡業不同，所受的果報也不同，所以說是自己招致的。『眾同分中有元地』，『眾』的意思是不一，『同』的意思是一致。眾生有相似之處，共同建立一個分類名稱。造業相同的人，共同感受果報。《俱舍論》說，有差別同分和無差別同分，共同的業力會共同感召眾多的苦難。
【English Translation】 English version: Harming oneself.
Nine emotions and one thought lead to the lower fiery wheel, the body entering the intersection of wind and fire. Those with lighter sins fall into the Avakasa Hell (Hell with Intervals); those with heavier sins fall into the Avici Hell (Hell without Intervals). These two types of hell, the intersection of wind and fire, is precisely the location of the Seventh Hot Hell. Among the nine emotions, those slightly diminished are called 'light,' meaning those with eight emotions fall into the Avakasa Hell; those slightly increased are called 'heavy,' meaning those with all nine emotions fall into the Avici Hell. The term 'without intervals' here refers to the suffering endured. However, this 'without intervals' is named in relation to the previous 'with intervals,' because this is the Seventh Hot Hell. Below is the Eighth Fivefold Avici Hell, also known as the 'Abhi' (阿鼻) Hell, the most severe of all. Five pure emotions.
Pure emotions lead to sinking into the Avici Hell. If in the depths of one's heart there is slander of the Mahayana (大乘) Dharma, destruction of the Buddha's precepts, false and deceptive teachings, false greed for offerings, undeserved acceptance of reverence, commission of the five rebellious acts (五逆) and ten grave offenses (十重), one will be reborn in the Avici Hells of the ten directions. 'Avici' (阿鼻) means 'without intervals,' which is the Eighth Hell. This hell possesses five types of 'without intervals,' namely, uninterrupted suffering, uninterrupted instruments of suffering, uninterrupted body size, uninterrupted kalpas (劫), and uninterrupted lifespan. According to the Abhidharmakośa (俱舍論), karmic retribution is uninterrupted, because committing these sins inevitably leads to falling into hell, with no other karma or other lives able to intervene. The sins of slandering the Mahayana Dharma and others are the most severe, thus leading to rebirth in the Avici Hells of the ten directions. The Lotus Sutra (法華經) says, 'If one slanders this sutra, upon death, that person will fall into the Avici Hell, enduring a full kalpa of suffering. After the kalpa ends, they will be reborn again, and so on, revolving through countless kalpas.' The Abhidharmakośa states that the lifespan in the Avici Hell is a middle kalpa, with twenty increasing and decreasing kalpas constituting one middle kalpa. Since it is said to be countless kalpas, when this world is destroyed, one will go to the Avici Hells of the ten directions. Because the sin of slandering the Dharma cuts off the Buddha-seed, causing countless beings to fall into wrong views.
Three kinds of consequences are bound by one's own karma.
Although one creates evil karma and thus invites suffering upon oneself, in the shared karma of beings, there is also the original cause. Following the creation of evil karma, one receives the retribution of suffering. Different evil karmas lead to different retributions, thus it is said that one invites it upon oneself. 'Among the shared karma of beings, there is an original cause,' 'multitude' means not one, 'shared' means unified. Beings have similarities, jointly establishing a classification name. Those who create the same karma jointly experience the consequences. The Abhidharmakośa says that there are differentiated shared karma and undifferentiated shared karma; shared karma jointly evokes numerous instruments of suffering.
同受此苦。名無差別同分。若隨輕重受報不同。名差別同分。今云元地即差別也 二就業報以別辨七。初地獄三。一結前生后。
阿難。此等皆是彼諸眾生自業所感。造十習因。受六交報 由乎情想妄集諸業。隨業善惡或升或墜。故云自業所感。十習因者別指惡業。即由十使煩惱。於六根門發識造業。洎受其報。從六根出。報與業交。故云交報。同受地獄即引業招。六根別受即滿業致。俱是眾生妄情習造耳 二徴起別辨二。一十習因十。一淫習。
云何十因 總徴也。發業有二。一正發。即無明。二助發。即余惑俱分別也。今此十因。除淫習是所發之業。餘九皆是能發之惑。惑有根隨。下文自指。此下十段文皆有三。
阿難。一者淫習交接發於相磨。研磨不休。如是故有大猛火光于中發動。如人以手自相摩觸暖相現前 一由因致果。此即正是所發業也。具足貪癡。生死輪迴斯為其本。內根外境互相偶構。故云交接。內外相發遂成慾火。喻顯可知。
二習相然。故有鐵床銅柱諸事 二正感果相。根境兩具。故云二習。能觸所觸。皆是我心互相熏習結成淫業。以于欲境起顛倒心生自他樂想。因此業種。後感其報。從其能觸現地獄身。從其所觸現諸苦具。皆是自業所熏。分其二習自相刑害耳。他皆
【現代漢語翻譯】 現代漢語譯本 一同承受這種痛苦，名稱上沒有差別，這叫做同分。如果隨著（罪業的）輕重承受不同的果報，這叫做差別同分。現在說『元地』，就是差別（同分）的意思。二、就（所）作業報的差別來辨別七趣（的果報）。首先是地獄（道）的三種（情況）。一、總結前（因）生（果），引發后（果）生（果）。
阿難，這些都是那些眾生自己所造的業力所感召的，造作了十種習氣之因，承受六種交報。由於情和想的妄動聚集了各種業力，隨著業力的善惡而上升或墜落，所以說是自己業力所感召的。『十習因』特別指的是惡業，也就是由十種根本煩惱，在六根門頭生髮意識造作惡業，最終承受相應的果報，從六根（門頭）顯現出來，果報與業力相互交織，所以說是『交報』。一同承受地獄的痛苦，這是由引業招感的；六根分別承受不同的果報，這是由滿業導致的。這些都是眾生虛妄的情感習氣所造作的。
二、征問並開始分別辨析（十習因）。一、十習因中的第一種：淫習。
什麼是十因？』這是總的提問。引發業力有兩種，一是正發，即無明；二是助發，即其餘的迷惑，都是分別（業）。現在這十因，除了淫習是所發的業，其餘九種都是能發的惑。惑有根和隨，下文會自己指明。下面這十段文字都有三個部分。
阿難，第一是淫習，（男女）交合時相互摩擦，研磨不止，因此有大猛火光從中發動，就像人用手互相摩擦，溫暖的感覺就會顯現出來。』一、由（淫）因導致（地獄之）果。這正是所發的業。具足貪婪和愚癡，生死輪迴的根本就在於此。內在的根和外在的境相互勾結，所以說是『交接』。內外相互引發，於是形成**。比喻顯而易見。
二、習氣相互燃燒，所以有鐵床銅柱等事。』二、正式感得果報的相狀。根和境兩者都存在，所以說是『二習』。能觸和所觸，都是我心互相熏習結成淫業。因為對於**的境界生起顛倒之心，產生自己和他人的快樂的想法，因此種下這種業的種子，後來感得果報，從能觸（之習）顯現地獄之身，從所觸（之習）顯現各種痛苦的刑具。這些都是自己業力所薰染，（由）各自的二習互相殘害罷了。其他的（習氣也是如此）。
【English Translation】 English version Together they endure this suffering. There is no difference in name; this is called 'sameness in sharing'. If they receive different retributions according to the lightness or heaviness (of their deeds), it is called 'difference in sharing'. Now, saying 'original ground' means difference.
- Distinguishing the Seven Paths based on the difference in karmic retribution. First, the three aspects of hell:
A. Concluding the previous (cause) and generating the subsequent (effect):
『Ananda, all these are felt by those beings due to their own karma. They created the ten habitual causes and receive six intertwined retributions. Due to the deluded accumulation of emotions and thoughts, they create various karmas. Depending on the goodness or evil of the karma, they either ascend or fall. Therefore, it is said to be felt by their own karma. The 'ten habitual causes' specifically refer to evil karma, which arises from the ten fundamental afflictions, generating consciousness and creating karma at the six sense gates, ultimately receiving the corresponding retribution, which manifests from the six sense gates. The retribution and karma intertwine, hence the term 'intertwined retributions'. Enduring the suffering of hell together is caused by the attracting karma. The six senses separately receiving different retributions is caused by the completing karma. All of these are created by beings' deluded emotions and habits.』
B. Questioning and beginning to distinguish the ten habitual causes. 1. The first of the ten habitual causes: lustful habit:
『What are the ten causes?』 This is a general question. There are two ways to trigger karma: first, the direct trigger, which is ignorance; second, the assisting trigger, which is the remaining delusions, all of which are differentiated. Now, among these ten causes, except for lustful habit, which is the karma being triggered, the other nine are the delusions that trigger the karma. Delusions have roots and branches, which will be indicated later. Each of the following ten sections has three parts.
『Ananda, the first is the habit of lust. Intercourse involves mutual friction, grinding without ceasing. Therefore, a great, fierce fire arises from within, like when people rub their hands together, and a feeling of warmth appears.』 1. From the (cause of lust) arises the (effect of hell). This is precisely the karma being triggered. It is filled with greed and ignorance, and the root of the cycle of birth and death lies in this. The inner root and the outer environment mutually conspire, hence the term 'intercourse'. The inner and outer mutually trigger each other, thus forming **. The analogy is clear.
『2. The habits mutually ignite, hence there are things like iron beds and copper pillars.』 2. The appearance of formally experiencing the retribution. Both root and environment are present, hence the term 'two habits'. The able-to-touch and the touched are both my mind mutually influencing and forming the karma of lust. Because one develops a reversed mind towards the realm of **, generating thoughts of pleasure for oneself and others, thus planting the seed of this karma, later experiencing the retribution. From the (habit of) able-to-touch appears the hellish body, and from the (habit of) touched appear various painful instruments of torture. All of these are influenced by one's own karma, (caused by) each other's two habits harming each other. The other (habits are similar).
仿此。
是故十方一切如來。色目行淫。同名慾火。菩薩見欲如避火坑 三結示過名。火能變壞一切世間。欲能破滅出世善法。是故行者應當遠離 二貪習。
二者貪習交計發於相吸。吸覽不止。如是故有積寒堅冰于中凍冽。如人以口吸縮風氣有冷觸生 由因致果也。貪即是愛根本之數。正能潤生。于有有具染著為性。由愛著故種種計校。求取前境。故云交計相吸也。貪取不止。如水結冰堅住不散遂成凍例。此釋貪久成業以致果也。喻文可見。
二習相凌。故有吒吒波波羅羅青赤白蓮寒冰等事 正顯果相也。由因感果。由內感外。吒波羅等忍寒聲也。即八寒地獄。俱舍云。頞部陀者此云皰。尼剌部陀此云皰裂。此二從相。阿哳吒唬唬婆嚯嚯婆。此三從聲。郁缽羅等三如青白紅蓮。此三從色。以寒之彌甚身色如之。相凌侵凌也。
是故。十方一切如來。色目多求。同名貪水。菩薩見貪如避瘴海 結示過名。貪能滋潤。滋長惡法。如今之有泉飲之則貪也。復能損害法身慧命。如有瘴之海 三慢習。
三者慢習交凌發於相恃。馳流不息。如是故有騰逸奔波積波為水。如人口舌自相綿味因而水發。二習相鼓。故有血河灰河熱沙毒海融銅灌吞諸事。是故十方一切如來。色目我慢。名飲癡水。菩薩
【現代漢語翻譯】 現代漢語譯本 因此，十方一切如來，將行淫之事，都稱為**（此處原文有刪減，指不凈行）。菩薩視男女之慾，如同躲避火坑。這是第三種結示過患的名稱。火能焚燬世間一切，欲能破滅出世間的善法。所以修行之人應當遠離淫慾。這是第二種貪習。
第二種是貪習相互交織算計，表現爲互相吸引，貪婪地攝取不止。因此，就有了積寒成堅冰，于其中凍結凜冽的現象。就像人用口吸氣，會產生寒冷的觸感。這是由因導致果。貪就是愛的根本，能夠滋潤生命，對於存在和存在的工具產生染著。因為愛著，所以會進行各種算計，求取外在的境界，所以說是相互交織算計。貪取不止，就像水結成冰，堅固不散，最終形成凍結的例子。這是解釋貪習長久形成業力以至於產生果報。比喻的文辭顯而易見。
兩種習氣相互侵凌，所以有了吒吒波波羅羅（形容寒冷的聲音），青赤白蓮（形容寒冷導致的膚色），寒冰等等事情。這是直接顯示果報的現象。由因感得果報，由內心的感受顯現於外在。吒波羅等是忍受寒冷的聲音，指的是八寒地獄。俱舍論中說，頞部陀（Arbuda）意為皰，尼剌部陀（Nirarbuda）意為皰裂，這兩種是從外形上描述的。阿哳吒（Atata），唬唬婆（Hahava），嚯嚯婆（Huhuva），這三種是從聲音上描述的。郁缽羅（Utpala）等三種，如青白紅蓮，這三種是從顏色上描述的，因為寒冷到了極點，身體的顏色就像這些蓮花一樣。相凌，是侵凌的意思。
因此，十方一切如來，將貪求過多，都稱為貪水。菩薩視貪婪，如同躲避充滿瘴氣的海洋。這是總結並揭示過患的名稱。貪能滋潤，滋長惡法，就像泉水一樣，飲用就會產生貪慾。又能夠損害法身慧命，就像充滿瘴氣的海洋一樣。這是第三種慢習。
第三種是慢習相互侵凌，表現爲互相依賴，放縱馳流而不停止。因此，就有了騰逸奔波，積聚波浪成為水流的現象。就像人的口舌互相品嚐味道，因而產生口水。兩種習氣相互鼓動，所以有了血河、灰河、熱沙、毒海、融銅灌吞等等事情。因此，十方一切如來，將我慢，稱為飲癡水。菩薩
【English Translation】 English version Therefore, all Tathagatas (如來, one who has thus come) in the ten directions refer to the act of engaging in sexual activity as ** (omitted in the original text, referring to impure conduct). Bodhisattvas (菩薩, enlightenment being) view desire as avoiding a pit of fire. This is the third indication of the fault. Fire can destroy everything in the world, and desire can destroy the good Dharma (法, teachings) that transcends the world. Therefore, practitioners should stay away from lust. This is the second type of attachment to greed.
The second is that the habits of greed intertwine and calculate, manifesting as mutual attraction, insatiably absorbing. Therefore, there is the accumulation of cold into solid ice, freezing and chilling within. It's like when a person inhales air through their mouth, a cold sensation arises. This is the result of a cause. Greed is the root of love, capable of nourishing life, and becoming attached to existence and the tools of existence. Because of attachment, various calculations are made, seeking external realms, hence the saying 'intertwining and calculating.' Insatiable greed is like water freezing into ice, solid and unyielding, eventually forming a frozen example. This explains how greed, over time, becomes karma (業, action) leading to consequences. The metaphorical language is evident.
The two habits encroach upon each other, resulting in sounds like 'chata-pata-rara' (吒吒波波羅羅, sounds of cold), blue, red, and white lotus flowers (青赤白蓮, describing skin color due to cold), ice, and so on. This directly reveals the appearance of the result. The result is felt from the cause, and the inner feeling manifests externally. 'Chata-pata-rara' are sounds of enduring cold, referring to the eight cold hells. The Kosha (俱舍論, Treasury of Abhidharma) says, 'Arbuda (頞部陀) means 'blister,' Nirarbuda (尼剌部陀) means 'blister burst.' These two are described from their appearance. Atata (阿哳吒), Hahava (唬唬婆), Huhuva (嚯嚯婆), these three are described from their sounds. Utpala (郁缽羅) and the other three, like blue, white, and red lotuses, these three are described from their colors, because the cold is extreme, the body's color is like these lotuses. 'Encroach' means to invade.
Therefore, all Tathagatas (如來, one who has thus come) in the ten directions refer to excessive seeking as 'greedy water.' Bodhisattvas (菩薩, enlightenment being) view greed as avoiding a sea filled with miasma. This is a summary and revelation of the name of the fault. Greed can nourish and grow evil dharmas (法, teachings), just like a spring of water, drinking from which generates greed. It can also harm the Dharma body (法身, the body of teachings) and wisdom life, just like a sea filled with miasma. This is the third type of attachment to pride.
The third is that the habits of pride encroach upon each other, manifesting as mutual reliance, indulging in unrestrained flow without stopping. Therefore, there is the phenomenon of soaring and rushing, accumulating waves into streams. It's like the tongue tasting flavors, resulting in saliva. The two habits incite each other, resulting in rivers of blood, rivers of ash, hot sand, seas of poison, molten copper being poured and swallowed, and so on. Therefore, all Tathagatas (如來, one who has thus come) in the ten directions refer to arrogance as 'drinking foolish water.' Bodhisattvas (菩薩, enlightenment being)
見慢如避巨溺 三段如前。恃己凌他高舉為性。故名為慢。今云交凌相恃馳騁流逸。慢之相也。血河等事皆所感報。由內致外因果相稱耳。飲之迷倒。故名癡水。西國有之。巨溺可知 四瞋習。
四者瞋習交沖發於相忤。忤結不息。心熱發火。鑄氣為金。如是故有刀山鐵橛劍樹劍輪斧鉞槍鋸。如人銜冤殺氣飛動。二習相擊。故有宮割斬斫剉刺捶擊諸事。是故十方一切如來。色目瞋恚。名利刀劍。菩薩見瞋如避誅戮 于諸苦具。增恚身心。熱惱居懷。性不安隱。已上皆根本惑攝。互相沖忤結成熱惱。熱惱不息。氣忿成堅。故感金石等事。橛系罪人杙也。宮割秦五刑之二也。斬斫剉皆新之死刑。刺即古刑之墨也。今流罪有之捶擊皆新刑之笞杖類也。如劫末時。人起猛利嗔心。所執草木皆成刀劍。非內心之所感乎 五詐習。
五者詐習交誘發于相調。引起不住。如是故有繩木絞校。如水浸田草木生長。二習相延。故有杻械枷鎖鞭杖撾棒諸事。是故十方一切如來。色目奸偽。同名讒賊。菩薩見詐如畏豺狼 詐謂諂曲。罔冒於他。矯設異儀。險曲為性。或取他意。或藏己失。不任師友正教誨故。此隨數也。今云發於相調引起不住。正是此也。奸詐多端。或亂良善。矯設方便遞相誘引。故云交誘。繩木絞校。所感苦具
【現代漢語翻譯】 現代漢語譯本 『見慢如避巨溺』，這三段的解釋與前文相同。『恃己凌他高舉為性』，這就是慢的定義。現在說『交凌相恃馳騁流逸』，是慢的表現形式。血河等景象都是由慢所感召的果報，由內心的慢導致外在的顯現，因果是相符的。飲用它會使人迷惑顛倒，所以叫做『癡水』。西邊國家有這種癡水。『巨溺』的意思是可以理解的。四、瞋習。 四、瞋習交相沖突，表現爲相互違逆。違逆之心一旦結下，就不會停止。心中煩熱而生火氣，凝聚氣而成金屬。因此產生了刀山、鐵橛（用於系罪人的木樁）、劍樹、劍輪、斧鉞、槍鋸等景象。就像人懷有冤屈，殺氣飛動一樣。兩種習氣相互衝擊，所以有宮割（古代的一種刑罰，割去生殖器）、斬斫（斬首）、剉刺（古代的一種刑罰，在臉上刺字）、捶擊等事情發生。因此，十方一切如來，都用憤怒的眼光看待瞋恚，認為它是名利的刀劍。菩薩看到瞋恚，就像躲避被誅殺一樣。對於各種痛苦的刑具，只會增加內心的憎恨，身心煩熱，不得安寧。以上這些都屬於根本煩惱所攝，互相沖突違逆，結成熱惱。熱惱不停止，氣憤就會凝結成堅硬之物，所以感召到金石等景象。橛是用來系罪人的木樁。宮割是秦朝五刑中的兩種刑罰。斬斫、剉都是新的死刑。刺就是古代的墨刑。現在流放的罪犯也有這種刑罰。捶擊都是新的刑罰中的笞杖之類。就像劫末的時候，人們生起強烈的嗔恨心，所執著的草木都會變成刀劍，這難道不是內心所感召的嗎？五、詐習。 五、詐習相互誘導，表現爲相互調戲，引起心神不定。因此產生了繩木絞校（用繩索、木具進行絞刑）等刑罰。就像水浸潤田地，草木生長一樣。兩種習氣相互蔓延，所以有杻械（手銬腳鐐）、枷鎖、鞭杖、撾棒等事情發生。因此，十方一切如來，都用厭惡的眼光看待奸詐虛偽，認為他們是讒佞之賊。菩薩看到欺詐，就像畏懼豺狼一樣。詐，指的是諂媚虛偽，欺騙他人，偽裝出不同的姿態，心懷險惡。或者迎合他人的意圖，或者隱藏自己的過失，不接受師友的正當教誨。這是隨煩惱。現在說『發於相調引起不住』，正是這個意思。奸詐多端，或者擾亂善良之人，偽裝出各種方便來相互誘導，所以說是『交誘』。繩木絞校，是所感召的痛苦刑具。
【English Translation】 English version 'Seeing slowness as avoiding a great drowning' – these three sections are explained as before. 'Relying on oneself to bully others, holding oneself high is its nature' – this is the definition of arrogance (Māna 慢). Now it says 'intertwining, bullying, relying on each other, galloping and flowing away' – this is the manifestation of arrogance. Blood rivers and other scenes are all karmic retributions caused by arrogance, the internal arrogance leading to external manifestations, cause and effect are consistent. Drinking it causes confusion and delusion, so it is called 'delusion water' (Chī Shuǐ 癡水). Such water exists in western countries. The meaning of 'great drowning' (Jù Nì 巨溺) is understandable. Four, Anger Habit (Chēn Xí 瞋習). Four, the habit of anger (Chēn Xí 瞋習) clashes and erupts in mutual opposition. Once the opposition is formed, it does not cease. The heart becomes hot and generates fire, condensing the energy into metal. Therefore, there are scenes of knife mountains, iron stakes (Tiě Jué 鐵橛, stakes used to tie up criminals), sword trees, sword wheels, axes, halberds, spears, and saws. It is like a person harboring grievances, with murderous intent flying about. The two habits clash with each other, so there are events of castration (Gōng Gē 宮割, an ancient punishment involving the removal of reproductive organs), beheading (Zhǎn Zhuó 斬斫), slicing and stabbing (Cuò Cì 剉刺, an ancient punishment involving tattooing the face), beating, and striking. Therefore, all Tathāgatas (Rúlái 如來) in the ten directions view anger with angry eyes, considering it the sword of fame and gain. Bodhisattvas (Púsà 菩薩) see anger as avoiding execution. Towards all kinds of painful instruments, it only increases hatred in the mind and body, causing heat and restlessness, and no peace. All of the above are included in the fundamental afflictions, mutually clashing and forming heat and vexation. If the heat and vexation do not cease, anger will solidify into hardness, thus causing the appearance of metal and stone. The stake (Jué 橛) is used to tie up criminals. Castration (Gōng Gē 宮割) is two of the five punishments of the Qin Dynasty. Beheading (Zhǎn Zhuó 斬斫) and slicing (Cuò 剉) are new forms of capital punishment. Stabbing (Cì 刺) is the ancient punishment of tattooing. There are still such punishments for exiled criminals today. Beating and striking are similar to flogging in new punishments. It is like at the end of a kalpa, when people generate intense anger, the grass and trees they hold will turn into knives and swords. Is this not caused by the mind? Five, the habit of deceit (Zhà Xí 詐習) mutually induces, manifesting as mutual teasing, causing restlessness. Therefore, there are punishments such as ropes and wooden gallows (Shéng Mù Jiǎo Xiào 繩木絞校, strangulation with ropes and wooden instruments). It is like water soaking the fields, causing grass and trees to grow. The two habits spread to each other, so there are events of handcuffs and shackles (Niǔ Xiè 杻械, handcuffs and foot shackles), yokes and locks (Jiā Suǒ 枷鎖), whips and staffs (Biān Zhàng 鞭杖), clubs and sticks (Wō Bàng 撾棒). Therefore, all Tathāgatas (Rúlái 如來) in the ten directions view deceit and falsehood with disgust, considering them slanderous thieves. Bodhisattvas (Púsà 菩薩) see deceit as fearing jackals and wolves. Deceit (Zhà 詐) refers to flattery and falsehood, deceiving others, feigning different appearances, and harboring evil intentions. Either catering to the intentions of others, or hiding one's own faults, not accepting the proper teachings of teachers and friends. This is a secondary affliction. Now it says 'arising from mutual teasing, causing restlessness' – this is exactly what it means. Deceit is multifaceted, either disturbing good people, feigning various conveniences to mutually induce, so it is called 'mutual induction' (Jiāo Yòu 交誘). Ropes and wooden gallows (Shéng Mù Jiǎo Xiào 繩木絞校) are the painful instruments that are caused.
也。長惡滋蔓。如水浸田。豺狗足群行。舌有逆刺。狠銳首白頰。大尾長鬍。似犬也。奸偽敗正猶如讒賊 六誑習。
六者誑習交欺發於相罔。誣罔不止。飛心造奸。如是故有塵土屎尿穢污不凈。如塵隨風各無所見。二習相加。故有沒溺騰擲飛墜漂淪諸事。是故十方一切如來。色目欺誑。同名劫殺。菩薩見誑如踐蛇虺 此亦隨數。誑謂矯誑。心懷異謀。多現不實。矯現有德。詭詐為性。邪命為業。今云交欺。欺即誑也。誣罔即是現邪命事以誘利譽也。塵土屎尿皆苦具也。刀兵劫時人互殺害。故云劫殺。虺蝮虺也。博三寸。首如擘 七怨習。
七者怨習交嫌發於銜恨。如是故有飛石投礰匣貯車檻甕盛囊幞。如陰毒人懷抱畜惡。二習相吞。故有投擲擒捉擊射挽撮諸事。是故十方一切如來。色目冤家。名違害鬼。菩薩見冤如飲鴆酒 怨即恨也。由忿為先。懷惡不捨。結冤為性。不能含忍。常熱惱故。囊幞等。已上皆拘繫罪人之具。有作撲字之誤也。挽撮皆牽繫罪人也。有作拋亦字誤也。如違害鬼常伺取人。鴆酒鴆鳥名也。翼毛劃酒。酒則殺人 八見習。
八者見習交明。如薩迦耶見戒禁取邪悟諸業。發於違拒。出生相返。如是故有王使主吏證執文藉。如行路人來往相見。二習相交。故有勘問權詐考訊推鞫
【現代漢語翻譯】 現代漢語譯本： 也。長期的罪惡滋生蔓延，就像水浸泡田地一樣。豺狗成群結隊地行走，舌頭上有倒刺，兇狠銳利，頭是白色的，臉頰也是白色的，大尾巴長鬍須，像狗一樣。奸詐虛偽敗壞正義，就像讒言陷害忠良一樣。這是第六種虛誑的習氣。 第六種是虛誑的習氣，相互欺騙，源於相互矇蔽。誣陷欺騙沒有止境，心懷鬼胎製造奸詐。因此，才會有塵土、屎尿等污穢不潔之物。就像塵土隨風飄散，各自都看不見。兩種習氣相互疊加，所以才會有沒頂、沉溺、騰躍、拋擲、飛墜、漂流等事情發生。因此，十方一切如來，將欺誑視為劫殺（指刀兵劫時人互相殺害），菩薩看到欺誑就像踩到毒蛇一樣。這（欺誑）也隨著數量而增長。誑就是矯飾欺誑，心中懷有不同的陰謀，大多表現出不真實的一面，矯飾表現出自己有德行，以詭詐為本性，以邪命為職業。現在說的『交欺』，欺就是誑的意思。誣罔就是表現出邪命的事情來誘導名利。塵土屎尿都是痛苦的根源。刀兵劫時人互相殺害，所以說是劫殺。虺蝮（huī fù）就是虺，大約三寸長，頭就像分開的刀刃一樣。這是第七種怨恨的習氣。 第七種是怨恨的習氣，相互嫌隙，源於心懷怨恨。因此，才會有飛石、投擲的礰（lì，古代拋石機所發的石塊）、裝在匣子里、車檻里、甕里、囊里、幞（fú，包頭巾）里的東西。就像陰險狠毒的人懷抱畜養罪惡一樣。兩種習氣相互吞噬，所以才會有投擲、擒拿、捉拿、擊打、射箭、拉拽、抓取等事情發生。因此，十方一切如來，將冤家視為違害鬼（常伺機取人性命的鬼），菩薩看到冤家就像喝毒酒一樣。怨就是恨，由憤怒開始，心懷罪惡不肯放下，以結冤為本性，不能容忍，常常感到熱惱。囊幞等，以上都是拘禁罪人的工具。有寫成『撲』字的錯誤。挽撮都是牽連拘禁罪人。有寫成『拋』字的也是錯誤。就像違害鬼常常伺機取人性命一樣。鴆酒（zhèn jiǔ）是鴆鳥的名字，用它的翅膀上的毛劃酒，酒就會殺人。這是第八種見解的習氣。 第八種是見解的習氣，相互闡明，就像薩迦耶見（身見，認為五蘊和合的身體是真實的我）、戒禁取見（固執于錯誤的戒律和禁忌）、邪悟（錯誤的領悟）等各種行業，源於違背抗拒，產生相反的現象。因此，才會有國王、使者、主吏、證人、執事、文書等。就像趕路的人來來往往相互看見一樣。兩種習氣相互交織，所以才會有勘問、權詐、拷訊、推鞫（審問）等事情發生。
【English Translation】 English version: Also. Long-term evils breed and spread, like water soaking the fields. Jackals and dogs walk in groups, with barbs on their tongues, fierce and sharp, with white heads and white cheeks, large tails and long whiskers, resembling dogs. Treachery and falsehood corrupt justice, like slander harming the loyal. This is the sixth habit of falsehood. The sixth is the habit of falsehood, mutual deception, originating from mutual concealment. False accusations and deceptions are endless, harboring evil intentions and creating treachery. Therefore, there are filthy and unclean things such as dust, excrement, and urine. Just like dust blowing in the wind, each cannot see the other. The two habits overlap, so there are things like drowning, sinking, leaping, throwing, falling, and drifting. Therefore, all Tathagatas in the ten directions regard deception as robbery and murder (referring to people killing each other during times of war), and Bodhisattvas see deception as stepping on a poisonous snake. This (deception) also increases with quantity. Falsehood is embellishing deception, harboring different conspiracies in the heart, mostly showing untruthful aspects, embellishing and showing that one has virtue, with deceit as one's nature, and wrong livelihood as one's profession. Now, 'mutual deception' means that deception is falsehood. False accusation is showing wrong livelihood to induce fame and profit. Dust and excrement are all sources of suffering. People kill each other during times of war, so it is called robbery and murder. Huī fù is a type of snake, about three inches long, with a head like a split blade. This is the seventh habit of resentment. The seventh is the habit of resentment, mutual suspicion, originating from harboring hatred. Therefore, there are flying stones, thrown rocks (lì, stones thrown by ancient catapults), things stored in boxes, cart rails, urns, bags, and turbans (fú, head coverings). Just like insidious and vicious people harboring and raising evil. The two habits devour each other, so there are things like throwing, capturing, seizing, striking, shooting arrows, pulling, and grabbing. Therefore, all Tathagatas in the ten directions regard enemies as harmful ghosts (ghosts that often seek to take people's lives), and Bodhisattvas see enemies as drinking poisonous wine. Resentment is hatred, starting from anger, harboring evil and unwilling to let go, with making enemies as one's nature, unable to tolerate, and often feeling hot and bothered. Bags and turbans, etc., are all tools for detaining criminals. There is an error in writing '撲' (pū). Pulling and grabbing are both involving and detaining criminals. There is also an error in writing '拋' (pāo). Just like harmful ghosts often seek to take people's lives. Poisonous wine (zhèn jiǔ) is the name of a poisonous bird, using the feathers on its wings to stir the wine, the wine will kill people. This is the eighth habit of views. The eighth is the habit of views, mutual clarification, like Satkayadrishti (self-view, thinking that the body of the five aggregates is the real self), Śīlabbata-parāmāsa (clinging to wrong precepts and prohibitions), wrong understanding, and various actions, originating from disobedience and resistance, producing opposite phenomena. Therefore, there are kings, envoys, chief officers, witnesses, servants, and documents. Just like people on the road seeing each other coming and going. The two habits intertwine, so there are things like investigation, cunning, interrogation, and trial.
察訪披究照明善惡童子手執文簿辭辯諸事。是故十方一切如來。色目惡見。同名見坑。菩薩見諸虛妄遍執如入毒壑 見謂惡見。于諸諦理顛倒推度。染慧為性。能障善見招苦為業。此見行相差別有五。一身見。執我我所。二邊見。執斷執常。三邪見。謗無因果。四見取。謂于諸見及所依蘊。執無最勝能得清凈。一切斗諍所依為業。五戒禁取。謂于隨順諸見戒禁及所依蘊。執為最勝能得清凈。無利勤苦所依為業。此之見習。各執己解互相是非。故感王使主吏等事。權詐者設方便以取情也。照明引他事以照證也 九抂習。
九者抂習交加發于誣謗。如是故有合山合石碾硙耕磨。如讒賊人遇抂良善。二習相排。故有押捺捶按蹙捷衡度諸事。是故十方一切如來。色目怨謗。同名讒虎。菩薩見抂如遭霹靂 抂則逼壓良善損惱於他。心無悲愍。害所攝也。既以抂押良善抑捺無辜令稱有罪。故感合山等事。蹙謂逼迫。捷謂振動。衡權衡也。度丈尺也。讒能害善。虎能食人 十訟習。
十者訟習交誼發於藏覆。如是故有鑑見照燭。如於日中不能藏影。故有惡友業鏡火珠。披露宿業對驗諸事。是故十方一切如來。色目覆藏。同名陰賊。菩薩觀覆。如戴高山履于巨海 此是覆習。而言訟者。由覆發訟故。所言覆者。于自作罪恐
【現代漢語翻譯】 現代漢語譯本 察訪披究照明善惡童子（負責審查善惡的童子）手持文簿，記錄並辯論各種事情。因此，十方一切如來（佛的稱號）將錯誤的見解稱為『見坑』。菩薩（覺悟的有情）認為執著于虛妄是進入毒害的深淵。 『見』指的是錯誤的見解，對於真理進行顛倒的推測和衡量，以染污的智慧為特性，能夠阻礙正確的見解，招致痛苦作為其業。這種見解在行為和表現上的差別有五種：一是身見（薩迦耶見），執著于『我』和『我所』（屬於我的事物）；二是邊見，執著于斷滅或常恒；三是邪見，誹謗沒有因果報應；四是見取見，認為在各種見解以及作為見解基礎的五蘊（色、受、想、行、識）中，執著于某種見解為最殊勝，能夠獲得清凈，一切爭鬥都以此為根源；五是戒禁取見，認為在隨順各種見解的戒律和禁制以及作為戒律和禁制基礎的五蘊中，執著于某種戒律和禁制為最殊勝，能夠獲得清凈，是無益的勤苦的根源。這些錯誤的見解和習氣，各自堅持自己的理解，互相否定和爭論，因此感得王使、主吏等事情。『權詐』是指設定方便的手段來獲取實情。『照明』是指引用其他事情來照亮和證明。 九、『抂習』（冤枉的習氣）相互交織，引發誣陷和誹謗。因此，會有合山、合石、碾硙、耕磨等景象，就像奸詐的賊人冤枉善良的人一樣。兩種習氣相互排斥，因此會有押捺、捶按、蹙捷、衡度等事情。因此，十方一切如來將怨恨和誹謗稱為『讒虎』。菩薩認為遭受冤枉就像遭遇霹靂一樣。『抂』就是逼迫善良的人，損害和惱害他人，心中沒有悲憫，屬於害所攝。既然用冤枉來逼迫善良的人，壓制無辜的人，使他們承認有罪，因此感得合山等事情。『蹙』是逼迫的意思，『捷』是振動的意思，『衡』是權衡，『度』是丈量。讒言能夠傷害善良的人，老虎能夠吃人。 十、『訟習』（訴訟的習氣）相互勾結，引發隱藏和掩蓋。因此，會有鑑見、照燭等景象，就像在太陽底下無法隱藏影子一樣。因此，會有惡友、業鏡、火珠等，用來揭露過去的罪業，對照驗證各種事情。因此，十方一切如來將覆藏稱為『陰賊』。菩薩認為覆藏就像頭戴高山，腳踩巨海一樣。這裡說的是覆習，而稱為訟習，是因為由覆藏而引發訴訟。所說的覆藏，是指對於自己所犯的罪行感到恐懼。
【English Translation】 English version The Attending-to-Investigate-and-Illuminate-Good-and-Evil Boy (a boy responsible for examining good and evil) holds a document and debates various matters. Therefore, all Tathagatas (title of a Buddha) in the ten directions call wrong views 'view-pits'. Bodhisattvas (enlightened beings) consider clinging to illusions as entering a pit of poison. 'Views' refer to wrong views, which involve inverting and speculating about the truth, characterized by defiled wisdom, capable of hindering correct views, and bringing suffering as its karma. These views have five differences in behavior and manifestation: first, the self-view (Sakkaya-ditthi), clinging to 'I' and 'mine' (things belonging to me); second, the extreme views, clinging to annihilation or permanence; third, the wrong views, slandering the absence of cause and effect; fourth, the view of holding to views, believing that among various views and the five aggregates (form, feeling, perception, volition, consciousness) that are the basis of views, clinging to a certain view as the most superior, capable of attaining purity, with all disputes rooted in this; fifth, the view of holding to precepts and prohibitions, believing that among the precepts and prohibitions that follow various views and the five aggregates that are the basis of precepts and prohibitions, clinging to a certain precept and prohibition as the most superior, capable of attaining purity, which is the root of useless diligence and hardship. These wrong views and habits, each insisting on their own understanding, mutually negate and argue, thus experiencing matters such as royal envoys and chief officials. 'Deception' refers to setting up convenient means to obtain the truth. 'Illumination' refers to citing other matters to illuminate and prove. Nine, the 'Wrongs Habit' (habit of injustice) intertwines, leading to false accusations and slander. Therefore, there are scenes of mountains merging, stones merging, grinding mills, and plowing, just as treacherous thieves wrong good people. The two habits repel each other, thus there are matters such as pressing, beating, squeezing, weighing, and measuring. Therefore, all Tathagatas in the ten directions call resentment and slander 'slanderous tigers'. Bodhisattvas consider suffering injustice as encountering a thunderbolt. 'Wrong' means oppressing good people, harming and annoying others, with no compassion in the heart, belonging to the category of harm. Since injustice is used to oppress good people, suppressing innocent people, making them admit guilt, thus experiencing matters such as mountains merging. 'Squeeze' means to force, 'shake' means to vibrate, 'weigh' is to weigh, 'measure' is to measure. Slander can harm good people, and tigers can eat people. Ten, the 'Litigation Habit' (habit of litigation) colludes, leading to hiding and concealing. Therefore, there are scenes of seeing and illuminating, just as shadows cannot be hidden in the sun. Therefore, there are evil friends, karma mirrors, and fire pearls, used to reveal past sins and verify various matters. Therefore, all Tathagatas in the ten directions call concealment 'hidden thieves'. Bodhisattvas consider concealment as wearing a high mountain on the head and stepping on a giant sea. This refers to the concealing habit, but it is called the litigation habit because litigation arises from concealment. The concealment mentioned refers to the fear of one's own sins.
失利譽。隱藏為性。悔惱為業。謂覆罪者后必悔惱不安隱故。己既有罪。不能自發。遂招他訟。此訟即是惱之一法。忿恨為先。追觸暴熱恨戾為性。蛆螫為業。謂追往惡。觸現違緣。心便恨戾。多發囂暴兇鄙粗言。蛆螫他故乃名為訟。此覆彼訟。二習相發。故感惡友業鏡等事。覆藏過惡。自知而已。如於陰賊不懼當苦。必墮惡道。如戴山履海也。◎
首楞嚴義疏注經卷第八(中)
首楞嚴義疏注經卷第八(之三)
長水沙門子璇集
◎二六交報二。一總標。
云何六報。阿難。一切眾生。六識造業。所招惡報從六根出 造業既從六根而出。受報還歸六根。因與果交。故云交報。又下一根受報備歷六根。根根皆爾。故云交報。此云六識造業者。且據總相。業者招感為義。然通總別。若能為引業善不善思招感當來第八無記果者。即總報業。若為滿業三性思種招感當來苦樂等果者。名別報業。其第六識。通造總別報業。若前五識。但為助發別報。不能發總。以強盛隨轉二差別故。從六根出者。六根是彼造業具故。造既從根。受亦根受。故從根出 二別辨六。一見報二。一臨終見境。
云何惡報從六根出。一者見報。招引惡果。此見業交。則臨終時。先見猛火滿十方界。亡者神識。飛墜
【現代漢語翻譯】 現代漢語譯本： 『失利譽』（失去利益和名譽）。以隱藏為特性。以悔恨惱怒為行為結果。這是因為掩蓋罪過的人，之後必定會感到後悔、惱怒和不安。自己既然已經犯了罪，卻不能主動坦白，於是招來他人的訴訟。這訴訟就是惱怒的一種表現。以忿恨為先導，追究過往的錯誤，觸及眼前的違逆因緣，內心便充滿怨恨。常常會發出喧囂暴躁、兇狠鄙陋的粗俗言語，像蛆蟲一樣傷害他人，所以稱為訴訟。這種掩蓋和那種訴訟，兩種習氣相互引發，所以會感召惡友、業鏡等事情。掩蓋過錯，自己知道就可以了，如果像在陰暗處做壞事一樣，不害怕將來的苦果，必定會墮入惡道，就像頭戴高山、腳踩大海一樣。◎
《首楞嚴義疏注經》卷第八(中)
《首楞嚴義疏注經》卷第八(之三)
長水沙門子璇集
◎二六交報二。一總標。
什麼是六報？阿難（佛陀的弟子名）。一切眾生，用六識（眼識、耳識、鼻識、舌識、身識、意識）造作惡業，所招感的惡報從六根（眼根、耳根、鼻根、舌根、身根、意根）產生。造業既然是從六根產生的，那麼受報也迴歸到六根。因和果相互交織，所以稱為『交報』。而且，下一根受報時，會遍及六根，每個根都是如此，所以稱為『交報』。這裡說六識造業，只是從總的方面來說。『業』的意思是招感。然而，業可以分為總業和別業。如果能作為引業的善或不善的思，招感當來的第八識（阿賴耶識）的無記果，這就是總報業。如果作為滿業的三性思種，招感當來的苦樂等果，就稱為別報業。第六識（意識）可以造作總報業和別報業。而前五識（眼識、耳識、鼻識、舌識、身識）只能幫助引發別報，不能引發總報，因為有強盛和隨轉兩種差別。從六根產生，是因為六根是造業的工具。造業既然是從根開始，那麼受報也是根來承受，所以從根產生。二別辨六。一見報二。一臨終見境。
什麼是從六根產生的惡報？第一種是見報。招引惡果。這種見業交織，那麼臨終的時候，首先會看到猛火充滿十方世界，亡者的神識，會飛速墜落。
【English Translation】 English version: 'Loss of gain and reputation' (Shiliyü). Its characteristic is concealment. Its result is regret and annoyance. This is because those who cover up their sins will inevitably feel regret, annoyance, and unease afterward. Since one has already committed a sin but cannot confess it voluntarily, one invites lawsuits from others. This lawsuit is a manifestation of annoyance. It is preceded by resentment, pursuing past mistakes, and touching upon present adverse conditions, the mind becomes filled with hatred. One often utters noisy, violent, fierce, and vulgar coarse language, harming others like maggots, hence it is called a lawsuit. This concealment and that lawsuit, the two habits triggering each other, thus one experiences evil friends, the mirror of karma, and other such things. Concealing faults, knowing it oneself is enough; if one is not afraid of future suffering, like doing evil deeds in the dark, one will inevitably fall into evil paths, like wearing a mountain on one's head and treading the sea. ◎
Shoulengyan Yishu Zhujing, Volume 8 (Middle)
Shoulengyan Yishu Zhujing, Volume 8 (Part 3)
Compiled by Shamen Zixuan of Changshui
◎ Two Six Intertwined Retributions, Two Parts. 1. General Introduction.
What are the six retributions? Ānanda (name of Buddha's disciple). All sentient beings, using the six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness) create evil karma, and the evil retributions they incur arise from the six roots (eye root, ear root, nose root, tongue root, body root, mind root). Since the creation of karma arises from the six roots, the reception of retribution also returns to the six roots. Cause and effect intertwine, hence it is called 'intertwined retribution'. Moreover, when the next root receives retribution, it pervades the six roots, and each root is like this, hence it is called 'intertwined retribution'. Here, saying that the six consciousnesses create karma is just from a general perspective. 'Karma' means to attract and experience. However, karma can be divided into general karma and specific karma. If the good or bad thoughts that can act as the karma that draws one to the next life, attracting the non-marked result of the eighth consciousness (Ālaya Consciousness), this is general retribution karma. If the three-natured seeds of thought that fulfill the karma, attracting the results of suffering and happiness in the future, it is called specific retribution karma. The sixth consciousness (mind consciousness) can create both general and specific retribution karma. The first five consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness) can only help trigger specific retribution, but cannot trigger general retribution, because there are two differences: strength and following transformation. Arising from the six roots is because the six roots are the tools for creating karma. Since the creation of karma starts from the roots, the reception of retribution is also borne by the roots, hence it arises from the roots. Two parts to distinguish the six. 1. Retribution of Sight, Two Parts. 1. Seeing the Realm at the Time of Death.
What are the evil retributions that arise from the six roots? The first is the retribution of sight. Attracting evil results. This karma of sight intertwines, then at the time of death, one will first see fierce fires filling the ten directions, and the consciousness of the deceased will fall rapidly.
乘煙。入無間獄。發明二相 眼根造罪是見業。臨終見境是報與業交。以眼根取色色能役心造種種業。故見猛火滿十方界。神識隨火入獄受報 二乘業受報。
一者明見。則能遍見種種惡物。生無量畏。二者暗見。寂然不見。生無量恐。如是見火燒聽能為鑊湯洋銅。燒息能為黑煙紫焰。燒味能為燋丸鐵糜。燒觸能為熱灰爐炭。燒心能生星火迸灑煽鼓空界 明暗二塵是眼所取。明可辨別。故見惡相。暗無分別。但生恐懼。如是下遍歷六根。然有旁正。正由眼根發識造業。故先歷眼。今此不明。文略故耳。下文即具。此中以火為苦具主。及歷余根。隨根轉變為不可意境也 二聞報二。一臨終見境。
二者聞報。招引惡果。此聞業交。則臨終時。先見波濤沒溺天地。亡者神識。降注乘流入無間獄發明二相 聲能鼓動心海如波如濤。取此造業。故臨終時先見此也。降注下流也 二乘業受報。
一者開聽。聽種種鬧。精神愗亂。二者閉聽。寂無所聞。幽魄沉沒。如是聞波。注聞則能為責為詰。注見則能為雷為吼為惡毒氣。注息則能為雨為霧。灑諸毒蟲周滿身體。注味則能為膿為血種種雜穢。注觸則能為畜為鬼為糞為尿。注意則能為電為雹摧碎心魄 耳根所取動靜二境。造種種業。今受其報亦緣此二。開即動也
【現代漢語翻譯】 現代漢語譯本 乘坐煙霧。進入無間地獄（Avici Hell）。顯現兩種景象：眼根（eye-faculty）造作罪業是見業（karma of seeing）。臨終時所見的景像是報應與業力交織。因為眼根攝取外境，能夠役使內心造作種種惡業。所以見到猛火充滿十方世界。神識（consciousness）隨著火焰進入地獄承受報應。這是二乘（Śrāvakayāna and Pratyekabuddhayāna）行者所受的業報。
第一種是明見，能夠遍見種種惡物，產生無量的畏懼。第二種是暗見，寂靜無所見，產生無量的恐懼。這樣，所見之火燃燒聽覺，就能變為鑊湯洋銅（cauldron of boiling liquid metal）；燃燒嗅覺，就能變為黑煙紫焰；燃燒味覺，就能變為焦丸鐵糜（scorched balls and iron gruel）；燃燒觸覺，就能變為熱灰爐炭；燃燒意識，就能生出星火迸射，煽動整個空間。明暗兩種塵境是眼根所攝取的。明亮可以分辨，所以見到惡相。黑暗沒有分別，只是產生恐懼。像這樣向下歷經六根（six sense organs）。然而有旁和正的區別。正是由於眼根發起意識造作惡業，所以先經歷眼根。現在這裡沒有詳細說明，是因為文辭簡略的緣故。下文就會詳細說明。這裡以火作為痛苦的主要工具，以及歷經其餘的根，隨著根的變化而轉變為不如意的境界。這是第二種，聽聞的報應，分為兩種。第一種是臨終時所見的景象。
第二種是聽聞的報應，招引惡果。這種聽聞的業力交織，那麼臨終的時候，首先見到波濤淹沒天地。亡者的神識，降落注入，乘坐波流進入無間地獄，顯現兩種景象：聲音能夠鼓動心海，像波濤一樣。攝取聲音造作惡業，所以在臨終的時候首先見到這種景象。降注，是向下流動的意思。這是二乘行者所受的業報。
第一種是張開聽覺，聽見種種喧鬧，精神煩亂。第二種是關閉聽覺，寂靜無所聽聞，幽暗的魂魄沉沒。像這樣，聽聞的波濤，注入聽覺，就能變為責罵和詰問；注入視覺，就能變為雷鳴和怒吼，變為惡毒的氣息；注入嗅覺，就能變為雨和霧，灑下各種毒蟲，遍滿身體；注入味覺，就能變為膿和血，種種雜穢；注入觸覺，就能變為畜生和鬼，變為糞便和尿液；注入意識，就能變為閃電和冰雹，摧毀心魄。耳根所攝取的動和靜兩種境界，造作種種惡業。現在承受報應也是緣于這兩種境界。張開，就是動的意思。
【English Translation】 English version Riding on smoke. Entering the Avici Hell (Avici Hell). Manifesting two aspects: The eye-faculty (eye-faculty) creating sins is the karma of seeing (karma of seeing). The scene seen at the time of death is the intertwining of retribution and karma. Because the eye-faculty grasps external objects, it can employ the mind to create all kinds of evil deeds. Therefore, one sees fierce flames filling the ten directions. The consciousness (consciousness) follows the flames into hell to receive retribution. This is the karmic retribution received by practitioners of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna).
The first is clear seeing, which enables one to see all kinds of evil things, generating immeasurable fear. The second is dark seeing, where there is silence and nothing is seen, generating immeasurable terror. In this way, the fire seen burns hearing, and can transform into a cauldron of boiling liquid metal (cauldron of boiling liquid metal); burning smell, it can transform into black smoke and purple flames; burning taste, it can transform into scorched balls and iron gruel (scorched balls and iron gruel); burning touch, it can transform into hot ashes and burning coals; burning consciousness, it can generate sparks flying and scattering, stirring up the entire space. The two dusts of light and darkness are grasped by the eye-faculty. Light can be distinguished, so one sees evil appearances. Darkness has no distinction, but only generates fear. Like this, going down through the six sense organs (six sense organs). However, there are side and main distinctions. It is precisely because the eye-faculty initiates consciousness to create evil deeds that one first experiences the eye-faculty. The reason why this is not explained in detail now is because the text is brief. It will be explained in detail below. Here, fire is taken as the main tool of suffering, and going through the remaining faculties, it transforms into undesirable states according to the changes in the faculties. This is the second, the retribution of hearing, divided into two types. The first is the scene seen at the time of death.
The second is the retribution of hearing, attracting evil consequences. This karma of hearing intertwines, so at the time of death, one first sees waves submerging heaven and earth. The consciousness of the deceased falls and pours down, riding the waves into the Avici Hell, manifesting two aspects: Sound can stir the sea of mind, like waves. Grasping sound to create evil deeds, so at the time of death one first sees this scene. 'Falling and pouring' means flowing downwards. This is the karmic retribution received by practitioners of the Two Vehicles.
The first is opening hearing, hearing all kinds of noise, the spirit becoming disturbed and chaotic. The second is closing hearing, where there is silence and nothing is heard, the dark soul sinking. Like this, the waves of hearing, pouring into hearing, can transform into scolding and questioning; pouring into seeing, can transform into thunder and roaring, transforming into evil and poisonous air; pouring into smelling, can transform into rain and mist, scattering various poisonous insects, covering the entire body; pouring into tasting, can transform into pus and blood, all kinds of filth; pouring into touching, can transform into animals and ghosts, transforming into feces and urine; pouring into consciousness, can transform into lightning and hail, destroying the mind and soul. The two states of movement and stillness grasped by the ear-faculty create all kinds of evil deeds. Now, receiving retribution is also due to these two states. 'Opening' means movement.
。閉即靜也。如是下歷根別受。此文之中。以根對境有所參差。將恐梵文回互。譯者隨而弗審。如雷吼毒氣非眼所取。雨霧毒蟲非鼻家境。余文則順。有智自詳 三嗅報二。一臨終見境。
三者嗅報。招引惡果。此嗅業交。則臨終時。先見毒氣充塞遠近。亡者神識。從地涌出入無間獄。發明二相 鼻根造罪。貪嗅諸香眾生身份及男女等香。作種種業。故招毒氣以受其報 二乘業受報。
一者通聞。被諸惡氣。熏極心擾。二者塞聞。氣掩不通。悶絕於地。如是嗅氣沖息則能為質為履。沖見則能為火為炬。沖聽則能為沒為溺為洋為沸。沖味則能為餒為爽。沖觸則能為綻為爛為大肉山。有百千眼。無量𠯗食。沖思則能為灰為瘴為飛砂礰擊碎身體 通塞是彼鼻所取境。依此造業。依此受苦。故有二相。如是下歷根別受。為質為履者。質礙也。履猶通也。為餒為爽者。魚敗為餒。爽乖差也。余文可知 四嘗報二。一臨終見境。
四者味報。招引惡果。此味業交。則臨終時。先見鐵網猛炎熾裂周覆世界。亡者神識。下透掛網倒懸其頭入無間獄。發明二相 舌根作罪其罪最廣。一貪味為罪。殺戮必多。二發語造業。其罪又廣。以妄言綺語兩舌惡口。比于余根。此最廣博。故感鐵網周覆世界也 二乘業受報。
【現代漢語翻譯】 現代漢語譯本 『閉』就是『靜』的意思。像這樣向下歷數各個根的個別感受。這段文字中，以根對境有所參差，恐怕梵文回互，譯者隨之沒有仔細審察。例如雷吼毒氣不是眼睛所能獲取的，雨霧毒蟲不是鼻子所能感受的。其餘文字則順暢，有智慧的人自會詳細瞭解。 三、嗅報二：一、臨終見境。 第三種是嗅覺的果報，招引惡果。這種嗅覺的業力交織，那麼臨終的時候，首先看到毒氣充塞遠近。亡者的神識，從地涌出，進入無間地獄。闡明兩種現象：鼻根造罪，貪圖嗅聞各種香氣，眾生身份以及男女等的香氣，造作種種惡業，所以招感毒氣來承受果報。 二、二乘業受報。 一者通聞，被各種惡氣薰染，內心極度擾亂。二者塞聞，氣息掩蓋不通，悶絕倒地。像這樣嗅氣衝擊氣息，就能成為質礙和通達。衝擊視覺，就能成為火焰和火炬。衝擊聽覺，就能成為沒頂和溺水，成為海洋和沸騰。衝擊味覺，就能成為腐爛和乖離。衝擊觸覺，就能成為綻裂和腐爛，成為有百千隻眼睛的巨大肉山，無量蟲蟻啃食。衝擊思覺，就能成為灰燼和瘴氣，成為飛砂礫石擊碎身體。通塞是鼻子所取的境界，依據此造業，依據此受苦，所以有這兩種現象。像這樣向下歷數各個根的個別感受。『為質為履』，『質』是阻礙的意思，『履』是通達的意思。『為餒為爽』，魚腐爛叫做『餒』，『爽』是乖離差錯的意思。其餘文字可以理解。 四、嘗報二：一、臨終見境。 第四種是味覺的果報，招引惡果。這種味覺的業力交織，那麼臨終的時候，首先看到鐵網猛烈的火焰熾熱燃燒，周遍覆蓋世界。亡者的神識，向下穿透掛在鐵網上，倒懸著頭進入無間地獄。闡明兩種現象：舌根造罪，它的罪過最為廣泛。一是貪圖美味而造罪，殺戮必定很多。二是發語造業，它的罪過又很廣泛，用妄語、綺語、兩舌、惡口，比于其他根，這個舌根最為廣博，所以感得鐵網周遍覆蓋世界。 二、二乘業受報。
【English Translation】 English version 'Closed' means 'stillness'. Thus, going down the line, each root experiences its individual sensations. In this text, there are discrepancies between the roots and their objects, perhaps due to the ambiguity of the Sanskrit, which the translator did not carefully examine. For example, the roar of thunder and poisonous gas cannot be perceived by the eyes, and rain, fog, and poisonous insects cannot be sensed by the nose. The rest of the text is smooth, and the wise will understand it in detail. Three, olfactory retribution in two parts: One, visions at the time of death. The third is the retribution of smell, which attracts evil consequences. When this olfactory karma intertwines, at the time of death, one first sees poisonous gas filling the surroundings. The consciousness of the deceased emerges from the ground and enters the Avici (uninterrupted) hell. Revealing two aspects: The nose root creates sins by greedily smelling various fragrances, the scents of sentient beings, including men and women, and performing various evil deeds, thus inviting poisonous gas to receive retribution. Two, the retribution of karma for those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). First, universal smelling, being薰染 by various foul odors, the mind is extremely disturbed. Second, obstructed smelling, the breath is covered and cannot pass through, fainting to the ground. Thus, the impact of smelling can become an obstacle or a passage. The impact on sight can become flames and torches. The impact on hearing can become drowning and submersion, becoming an ocean and boiling. The impact on taste can become rottenness and deviation. The impact on touch can become bursting and decay, becoming a giant mountain of flesh with hundreds of thousands of eyes, consumed by countless insects and ants. The impact on thought can become ashes and miasma, becoming flying sand and gravel smashing the body. 通塞 (unobstructed and obstructed) are the realms taken by the nose, based on which karma is created and suffering is received, hence these two aspects. Thus, going down the line, each root experiences its individual sensations. '為質為履 (to be substance and to be passage)', '質 (substance)' means obstruction, '履 (passage)' means unobstructed. '為餒為爽 (to be rotten and to be deviated)', rotten fish is called '餒 (rotten)', '爽 (deviated)' means deviation and error. The rest of the text can be understood. Four, gustatory retribution in two parts: One, visions at the time of death. The fourth is the retribution of taste, which attracts evil consequences. When this gustatory karma intertwines, at the time of death, one first sees an iron net with fierce flames burning intensely, covering the world. The consciousness of the deceased penetrates downward, hanging on the iron net, with their head suspended upside down, entering the Avici (uninterrupted) hell. Revealing two aspects: The tongue root creates sins, and its sins are the most extensive. First, greed for delicious flavors creates sins, and killing is inevitable. Second, speaking creates karma, and its sins are also very extensive, using false speech, embellished speech, divisive speech, and harsh speech. Compared to other roots, this tongue root is the most extensive, so it invites an iron net to cover the world. Two, the retribution of karma for those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna).
一者吸氣。結成寒冰。凍裂身肉。二者吐氣。飛為猛火。焦爛骨髓。如是嘗味歷嘗則能為承為忍。歷見則能為然金石。歷聽則能為利兵刃。歷息則能為大鐵籠彌覆國土。歷觸則能為弓為箭為弩為射。歷思則能為飛熱鐵從空而下 吸氣則取味所招。吐氣則發語所致。如是下歷根別受。為承為忍者。承領忍受一切惡味。造業之時。先是舌根受食知味。然後始益諸根大種。舌不領味諸根不益。受報亦然 五觸報二。一臨終見境。
五者觸報。招引惡果。此觸業交。則臨終時。先見大山四面來合無復出路。亡者神識。見大鐵城。火蛇火狗虎狼師子。牛頭獄卒馬頭羅剎。手執槍槊驅入城門向無間獄。發明二相 身根為罪多因男女淫愛等觸。貪著細滑隨時冷熱。故受合山等事 二乘業受報。
一者合觸。合山逼體。骨肉血潰。二者離觸。刀劍觸身。心肝屠裂。如是合觸歷觸則能為道為觀為廳為案。歷見則能為燒為熱。歷聽則能為撞為擊為倳為射。歷息則能為括為袋為考為縛。歷嘗則能為耕為鉗為斬為截。歷思則能為墜為飛為煎為炙 身之所取唯合與離。從之造罪。感果亦爾。如是下歷根別受。道觀廳案皆治罪處也。余文可解 六思報二。一臨終見境。
六者思報。招引惡果。此思業交。則臨終時。先見惡風吹
【現代漢語翻譯】 現代漢語譯本 一者，吸氣時，氣息凝結成寒冰，凍裂身體的肌肉。二者，吐氣時，氣息飛散成猛烈的火焰，燒焦骨髓。像這樣，如果能經歷並體驗各種味道，就能承受和忍耐；如果能經歷各種景象，就能點燃金石；如果能經歷各種聲音，就能化為鋒利的兵刃；如果能經歷各種氣息，就能化為巨大的鐵籠覆蓋國土；如果能經歷各種觸感，就能化為弓、箭、弩、射；如果能經歷各種思緒，就能化為飛行的熾熱鐵塊從空中落下。吸氣時，會攝取味道所招致的果報；吐氣時，會發出言語所導致的後果。像這樣，向下經歷各個根的分別感受，是爲了承受和忍耐。承受領受一切惡劣的味道。造業的時候，首先是舌根感受食物的味道，然後才滋養各個根和大種。如果舌頭不能領受味道，各個根就不能得到滋養，受報也是這樣。 五者，觸覺的果報，招引惡劣的後果。這種觸覺的業力交織，就會在臨終時，首先看到大山從四面合攏，沒有逃脫的道路。亡者的神識，會看到巨大的鐵城，火蛇、火狗、虎狼、獅子，牛頭獄卒、馬頭羅剎（均為地獄中的鬼卒），手持槍矛，驅趕進入城門，走向無間地獄。這闡明了兩種景象：身根造罪，多是因為男女淫愛等觸覺，貪戀細膩光滑、隨時的冷熱，所以會承受合山等事。 二乘（聲聞乘和緣覺乘）的業力所受的果報：一者，合觸，山體合攏逼迫身體，骨肉潰爛。二者，離觸，刀劍觸碰身體，心肝被屠戮割裂。像這樣，如果能經歷合觸和離觸，就能化為道、觀、廳、案（均為審判罪惡之處）；如果能經歷各種景象，就能化為燃燒和熾熱；如果能經歷各種聲音，就能化為撞擊和敲打；如果能經歷各種氣息，就能化為捆綁和束縛；如果能經歷各種味道，就能化為耕犁、鉗子、斬首和截斷；如果能經歷各種思緒，就能化為墜落、飛行、煎熬和燒烤。身體所攝取的只有合與離，由此造作罪業，感受果報也是如此。像這樣，向下經歷各個根的分別感受，道觀廳案都是審判罪惡的地方。其餘的文字可以自行理解。 六者，思緒的果報，招引惡劣的後果。這種思緒的業力交織，就會在臨終時，首先看到惡風吹來。
【English Translation】 English version Firstly, when inhaling, the breath congeals into freezing ice, cracking the flesh of the body. Secondly, when exhaling, the breath scatters into fierce flames, scorching the bone marrow. In this way, if one can experience and taste various flavors, one can endure and tolerate; if one can experience various sights, one can ignite metal and stone; if one can experience various sounds, one can transform into sharp weapons; if one can experience various breaths, one can transform into a large iron cage covering the land; if one can experience various tactile sensations, one can transform into bows, arrows, crossbows, and projectiles; if one can experience various thoughts, one can transform into flying hot iron falling from the sky. When inhaling, one takes in the retribution brought about by flavors; when exhaling, one utters the consequences caused by speech. In this way, experiencing the separate sensations of each root is for enduring and tolerating. Enduring and accepting all evil flavors. When creating karma, first the tongue root experiences the taste of food, and then it nourishes the various roots and great elements. If the tongue cannot experience the taste, the various roots cannot be nourished, and the retribution is the same. Fifthly, the retribution of touch, attracting evil consequences. When this karma of touch intertwines, at the time of death, one will first see great mountains coming together from all sides, with no way out. The consciousness of the deceased will see a great iron city, fire snakes, fire dogs, tigers, wolves, lions, ox-headed jailers, horse-headed Rakshasas (demons in hell), holding spears and halberds, driving them into the city gate towards the Avici Hell. This elucidates two aspects: The body root creates sins mostly because of tactile sensations such as lustful love between men and women, greedily clinging to smoothness and the changing hot and cold, therefore one will suffer events such as mountains closing in. The retribution received by those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna): Firstly, the touch of convergence, mountains pressing against the body, flesh and blood decaying. Secondly, the touch of separation, swords touching the body, the heart and liver being slaughtered and torn apart. In this way, if one can experience the touch of convergence and separation, one can transform into paths, views, halls, and benches (all places of judging sins); if one can experience various sights, one can transform into burning and heat; if one can experience various sounds, one can transform into collisions and strikes; if one can experience various breaths, one can transform into binding and restraint; if one can experience various tastes, one can transform into plowing, pincers, beheading, and cutting; if one can experience various thoughts, one can transform into falling, flying, frying, and roasting. What the body takes in is only convergence and separation, from which sins are created, and the resulting retribution is also like this. In this way, experiencing the separate sensations of each root, the paths, views, halls, and benches are all places for judging sins. The remaining text can be understood on your own. Sixthly, the retribution of thoughts, attracting evil consequences. When this karma of thoughts intertwines, at the time of death, one will first see evil winds blowing.
壞國土。亡者神識。被吹上空。旋落乘風墮無間獄。發明二相 思是意業。無質迅疾猶如於風。故招此報 二乘業受報。
一者不覺迷極則荒。奔走不息。二者不迷覺知則苦。無量煎燒。痛深難忍。如是邪思結思則能為方為所。結見則能爲鑑為證。結聽則能為大合石為冰為霜為土為霧。結息則能為大火車火船火檻。結嘗則能為大叫喚為悔為泣。結觸則能為大為小為一日中萬生萬死為偃為仰 意之所緣生滅二塵。復能隨五明瞭取境。不覺則荒獨散所感。不迷覺苦明瞭所致。皆是邪思造業故爾。如是下歷根別受。方所受苦處也。鑑證證據先罪也。此一根受報。備歷余根。然根對苦具。有差有當。不必一一根境相順。學者隨文消遣。不可疑滯 三結顯重明三。一結成虛妄。
阿難。是名地獄十因六果。皆是眾生迷妄所造 虛妄造業虛妄受報。皆如空華。然于因果未嘗乖異 二別顯重輕。
若諸眾生。惡業同造。入阿鼻獄受無量苦。經無量劫 六根十因具足。同造諸業入阿鼻獄。即大無問。具足五事也。
六根各造。及彼所作。兼境兼根。是人則入八無間獄 如第六識。同彼眼識唯取自境。兼根而作。不涉余根。不具十因。此則六根具造。唯造時不兼余根。入八熱獄。次輕於前也。
身口意三
【現代漢語翻譯】 現代漢語譯本 壞國土：亡者的神識被吹上天空，旋轉墜落，乘著風墮入無間地獄（Avīci hell）。 發明二相：思是意業，沒有實體卻迅疾如風，因此招致這樣的報應。 二乘（Śrāvaka and Pratyekabuddha）的業報： 一者，不覺悟而迷惑到極點就會荒蕪，奔走不停。二者，不迷惑而覺知就會痛苦，遭受無量的煎熬焚燒，痛苦至深難以忍受。像這樣邪惡的思緒，如果結成思，就能成為方位和場所；如果結成見，就能成為鏡子和證據；如果結成聽，就能成為巨大的合石，成為冰、霜、土、霧；如果結成息，就能成為巨大的火車、火船、火檻；如果結成嘗，就能成為大叫喚，成為後悔和哭泣；如果結成觸，就能成為大和小，成為一日之中萬生萬死，成為仰臥和俯臥。 意之所緣生滅二塵，又能隨著五種明瞭取境。不覺悟就會荒蕪，獨自散亂所感；不迷惑而覺苦，是明瞭所致。這些都是邪思造業所致。像這樣下歷根別受，是方位場所受苦之處。鏡子和證據是先前罪行的證據。這一根受報，會遍及其餘的根。然而根對苦具，有差別，有相當。不必一一根境相順，學者隨文消遣，不可疑滯。三結顯重明三，一結成虛妄。 阿難（Ānanda）：這叫做地獄的十因六果，都是眾生迷惑顛倒所造。 虛妄造業，虛妄受報，都像空中的花朵一樣。然而在因果上，卻從未有差錯。 二別顯重輕： 如果眾生，共同造作惡業，進入阿鼻地獄（Avīci hell）遭受無量的痛苦，經歷無量的劫數。 六根（ṣaḍindriya）十因具足，共同造作諸業進入阿鼻地獄，就是大無間，具足五事。 六根各自造作，以及他們所作的，兼顧境和根，這樣的人就會進入八無間獄。 例如第六識（mano-vijñāna），如同眼識（cakṣur-vijñāna）一樣只取自境，兼顧根而作，不涉及其餘的根，不具足十因。這就是六根具造，只是造作時不兼顧其餘的根，進入八熱獄，比前面所說的要輕。 身口意三（trikāya）
【English Translation】 English version Bad lands: The consciousness of the deceased is blown into the sky, spins and falls, and rides the wind into Avīci hell (Avīci hell). Manifesting two aspects: Thought is mental karma, without substance but swift as the wind, thus inviting this retribution. The karmic retribution of the Two Vehicles (Śrāvaka and Pratyekabuddha): First, not awakening and being extremely deluded leads to desolation, running without rest. Second, not being deluded but being aware leads to suffering, enduring limitless torment and burning, pain so deep it is unbearable. Like this, evil thoughts, if they solidify into thought, can become directions and places; if they solidify into views, they can become mirrors and evidence; if they solidify into hearing, they can become huge conjoined stones, become ice, frost, earth, and mist; if they solidify into breath, they can become huge fiery chariots, fiery ships, and fiery fences; if they solidify into taste, they can become great cries, become regret and weeping; if they solidify into touch, they can become large and small, become ten thousand births and ten thousand deaths in a single day, become lying face down and lying face up. The two dusts of arising and ceasing, which are the objects of the mind, can also follow the five kinds of clarity to grasp objects. Not awakening leads to desolation, alone and scattered in what is felt; not being deluded but being aware of suffering is caused by clarity. All of these are caused by evil thoughts creating karma. Like this, going down through the roots to receive separately, is the place where suffering is received in directions and places. Mirrors and evidence are evidence of previous sins. This one root receiving retribution will extend to the remaining roots. However, the roots in relation to the instruments of suffering have differences and correspondences. It is not necessary for each root and object to be mutually agreeable. Students should follow the text to dispel doubts and not be suspicious or stagnant. The three knots reveal the three aspects of heaviness and lightness, one knot forming illusion. Ānanda (Ānanda): These are called the ten causes and six results of hell, all created by the delusion and confusion of sentient beings. Illusory karma creation, illusory retribution, are all like flowers in the sky. However, in cause and effect, there has never been any discrepancy. Two separate displays of heavy and light: If sentient beings, jointly create evil karma, enter Avīci hell (Avīci hell) and endure limitless suffering, for limitless kalpas. The six roots (ṣaḍindriya) and ten causes are complete, jointly creating all kinds of karma and entering Avīci hell, which is the great uninterrupted, complete with five aspects. The six roots each create, and what they create, considering both object and root, such a person will enter the eight uninterrupted hells. For example, the sixth consciousness (mano-vijñāna), like the eye consciousness (cakṣur-vijñāna), only takes its own object, considering the root in its creation, not involving the remaining roots, not complete with the ten causes. This is the six roots creating completely, only not considering the remaining roots in their creation, entering the eight hot hells, which is lighter than what was said before. Body, speech, and mind (trikāya)
。作殺盜淫。是人則入十八地獄 身口意六根之三也。殺盜淫十因之三也。如身具作殺等三罪。口意不作。又輕於前。入十八獄。
三業不兼。中間或為一殺一盜。是人則入三十六地獄 如身獨造殺等一業。不兼餘罪。入三十六獄。又輕於前。
見見一根單犯一業。是人則入一百八地獄 此獨一根只犯一殺。又輕於前。入一百八獄。如意中邪思或不正見。未形身口。或口處殺人。身心無記。此等並輕。言見見者。見現音只見之一根。不兼余根。故云見見 三結答所問。
由是眾生別作別造。於世界中入同分地。妄想發生。非本來有 謂由不斷三業。各各有私。故云別造。因各各私。眾私同分。故云入同分地。謂同業共感無差別同分。別業各感差別同分。故前文云眾同分中兼有元地也。皆由妄想發起。故非本有 二鬼趣三。一總標。
複次阿難。是諸眾生。非破律儀。犯菩薩戒。毀佛涅槃。諸餘雜業歷劫燒然。后還罪畢受諸鬼形 非破律儀者謗無戒律也。犯菩薩戒者輕重不禁也。毀佛涅槃者不信因果。此皆斷善根也。餘業可知。地獄久治。故云歷劫燒然。更受余類。故入鬼趣。鬼趣十類由前十因。十因正報已在前文。極苦相對。非是輕受。故云后還罪畢受諸鬼形 二別顯。
若於本因貪
【現代漢語翻譯】 現代漢語譯本：犯下殺生、偷盜、邪淫等罪行的人，會墮入十八地獄。這裡指的是身、口、意六根中的三種惡業，以及殺、盜、淫這十種惡因中的三種。如果身體犯下殺生等三種罪行，而口和意沒有犯，那麼罪過比前面所說的要輕，也會墮入十八地獄。 如果三種惡業不是同時犯，而是中間只犯了殺生或偷盜其中一種，那麼會墮入三十六地獄。例如，身體單獨造作殺生等一種惡業，沒有兼犯其他罪行，就會墮入三十六地獄。這又比前面的情況要輕。 如果只是六根中的一根，單獨犯下一種惡業，那麼會墮入一百八地獄。這是指只有一根單獨犯下殺生罪。這又比前面的情況要輕，會墮入一百八地獄。例如，意念中產生邪惡的想法或不正當的見解，但沒有付諸身口；或者口頭說了殺人的話，但身心沒有實際行動。這些都比較輕。『見見』指的是隻用見根，不涉及其他根，所以說是『見見』。以上是對前面提問的三種情況的回答。 由於眾生各自造作不同的惡業，所以在世界中進入共同受報的地方。這些都是妄想產生的，並非本來就有的。這是說因為不斷造作身口意三業，每個人都有各自的私慾，所以說是『別造』。因為每個人都有各自的私慾，所以眾多的私慾共同導致進入共同受報的地方，所以說是『入同分地』。指的是同業共同感召無差別的果報，別業各自感召差別的果報。所以前面的經文說在眾同分中兼有根本之地。這些都是由妄想發起的，所以不是本來就有的。這是對鬼趣三種情況的總的概括。 阿難，這些眾生，如果不是破壞戒律，或者違犯菩薩戒，或者詆譭佛陀涅槃（Nirvana），以及其他各種雜亂的惡業，經過漫長的時間燒灼，罪業結束后，就會轉生為各種鬼的形態。這裡『非破律儀』指的是誹謗沒有戒律。『犯菩薩戒』指的是輕重戒律都不能遵守。『毀佛涅槃』指的是不相信因果報應。這些都是斷絕善根的行為。其他的惡業可以類推得知。在地獄中長期受苦，所以說是『歷劫燒然』。還要承受其他的果報，所以進入鬼趣。鬼趣的十種類別是由前面的十種惡因造成的。十種惡因的正報已經在前面的經文中講過，與極樂相對，不是輕易就能承受的，所以說是『后還罪畢受諸鬼形』。這是對鬼趣的分別闡述。 如果從根本的貪慾之因出發，
【English Translation】 English version: Those who commit killing, stealing, and sexual misconduct will enter the eighteen hells. This refers to the three evil deeds of the six roots of body, speech, and mind, and the three of the ten causes of killing, stealing, and sexual misconduct. If the body commits the three sins of killing, etc., but the mouth and mind do not, then the sin is lighter than what was mentioned before, and they will also enter the eighteen hells. If the three karmas are not committed simultaneously, but only one of killing or stealing is committed in between, then they will enter the thirty-six hells. For example, if the body alone commits one evil deed such as killing, without committing other sins, then they will enter the thirty-six hells. This is lighter than the previous situation. If only one of the six roots commits one evil deed alone, then they will enter one hundred and eight hells. This refers to only one root committing the sin of killing alone. This is lighter than the previous situation, and they will enter one hundred and eight hells. For example, if evil thoughts or improper views arise in the mind, but are not put into action by the body and mouth; or if someone verbally threatens to kill, but the body and mind do not actually act. These are relatively light. 'Seeing seeing' refers to using only the root of seeing, without involving other roots, so it is called 'seeing seeing'. The above are the answers to the three situations asked earlier. Because sentient beings each create different evil deeds, they enter a place of shared retribution in the world. These are all produced by delusion and are not originally there. This means that because they constantly create the three karmas of body, speech, and mind, each person has their own selfish desires, so it is called 'separate creation'. Because each person has their own selfish desires, the many selfish desires together lead to entering a place of shared retribution, so it is called 'entering a shared land'. It refers to the same karma jointly summoning the same, undifferentiated retribution, and separate karma each summoning different retributions. Therefore, the previous scripture said that within the shared retribution, there is also the fundamental land. These are all initiated by delusion, so they are not originally there. This is a general summary of the three situations of the realm of ghosts. Furthermore, Ananda (a disciple of the Buddha), if these sentient beings do not break the precepts, or violate the Bodhisattva (a being on the path to Buddhahood) precepts, or slander the Nirvana (the ultimate goal of Buddhism) of the Buddha, and other various miscellaneous evil deeds, after being burned for a long time, after the karma is finished, they will be reborn into various forms of ghosts. Here, 'not breaking the precepts' refers to slandering that there are no precepts. 'Violating the Bodhisattva precepts' refers to not being able to observe the precepts, whether light or heavy. 'Slandering the Nirvana of the Buddha' refers to not believing in cause and effect. These are all acts of cutting off the roots of goodness. Other evil deeds can be inferred. Suffering in hell for a long time, so it is said to be 'burned for eons'. They must also endure other retributions, so they enter the realm of ghosts. The ten categories of the realm of ghosts are caused by the previous ten evil causes. The direct retribution of the ten evil causes has already been discussed in the previous scriptures, in contrast to ultimate bliss, and cannot be easily endured, so it is said that 'after the karma is finished, they will be reborn into various forms of ghosts'. This is a separate explanation of the realm of ghosts. If starting from the fundamental cause of greed,
物為罪。是人罪畢遇物成形。名為怪鬼 此即貪習為因也。於物生貪非理而取。余報在鬼還托於物。即金銀草木精怪。其類非一。故名怪鬼。正受苦報在寒冰獄。
貪色為罪。是人罪畢遇風成形。名為魃鬼 即前淫習為因也。色能動亂身心。如風鼓物。報招鬼質還復托風。風質元虛。因習所致。因果相對。豈徒然哉。
貪惑為罪。是人罪畢遇畜成形。名為魅鬼 即前詐習為因也。因成詐偽惑正憑虛。託附畜生便成鬼質。即狐貍豬犬有異靈者。其類非一。故云遇畜成形。魅即現美形以惑人也。
貪恨為罪。是人罪畢遇蟲成形。名蠱毒鬼 即前怨習為因也。由忿為先。懷惡不捨。結怨在意。熱惱居懷。受余報時亦假毒類。即蛇虺毒蟲有靈者。成蠱毒鬼。
貪憶為罪。是人罪畢遇衰成形。名為癘鬼 即前嗔習為因也。于苦苦具憎恚居懷。或因妒忌生嗔。嗔恚不捨。名為貪憶。洎受鬼報。遇災衰處便入其身。名為癘鬼。即毒癘傷寒傳屍骨蒸之類皆此鬼作也。
貪傲為罪。是人罪畢遇氣成形。名為餓鬼 即前慢習為因也。慢以凌人傲物高舉自強。洎報鬼倫。遇氣為質。內無實德。空腹高心。飢餓所困。故名餓鬼。
貪罔為罪。是人罪畢遇幽為形。名為魘鬼 即前誑習為因也。為獲利譽。多
【現代漢語翻譯】 現代漢語譯本 貪戀財物是罪。這種人罪業完畢后，遇到物體而形成鬼形，名叫怪鬼（guai gui，依附於物體的鬼）。這正是由貪婪的習氣所導致的。因為對財物產生貪戀，不合道理地獲取，剩餘的報應便在鬼道，還要依附於物體。比如金銀草木的精怪，種類繁多，所以叫做怪鬼。他們正在寒冰地獄中承受苦報。
貪戀美色是罪。這種人罪業完畢后，遇到風而形成鬼形，名叫魃鬼（ba gui，旱魃，能帶來旱災的鬼）。這正是由之前的淫慾習氣所導致的。美色能擾亂身心，就像風吹動物體一樣。報應招致鬼的形體，還要依附於風。風的本質原本是虛無的，這是由習氣所導致的。因果是相對的，難道是徒然的嗎？
貪戀迷惑是罪。這種人罪業完畢后，遇到畜生而形成鬼形，名叫魅鬼（mei gui，迷惑人的鬼）。這正是由之前的欺詐習氣所導致的。因為形成欺詐虛偽，迷惑正道，所以依附於畜生便成為鬼的形體。比如狐貍、豬、狗等具有異靈的動物，種類繁多，所以說遇到畜生而形成鬼形。魅就是顯現美麗的形體來迷惑人。
貪戀怨恨是罪。這種人罪業完畢后，遇到蟲子而形成鬼形，名叫蠱毒鬼（gudu gui，下蠱害人的鬼）。這正是由之前的怨恨習氣所導致的。由於憤怒為先導，懷著惡意不肯放下，結下怨恨在心中，熱惱佔據內心。受到剩餘報應的時候，也要藉助有毒的生物，比如蛇、虺等毒蟲中具有靈性的，成為蠱毒鬼。
貪戀記憶是罪。這種人罪業完畢后，遇到衰敗而形成鬼形，名叫癘鬼（li gui，傳播瘟疫的鬼）。這正是由之前的嗔怒習氣所導致的。對於痛苦和痛苦的根源憎恨不已，或者因為嫉妒而產生嗔怒，嗔怒不肯放下，就叫做貪憶。等到受到鬼的報應時，遇到災禍衰敗的地方就進入他們的身體，名叫癘鬼。比如毒癘、傷寒、傳尸、骨蒸等疾病，都是這種鬼造成的。
貪戀傲慢是罪。這種人罪業完畢后，遇到氣而形成鬼形，名叫餓鬼（e gui，飢餓的鬼）。這正是由之前的傲慢習氣所導致的。用傲慢來欺凌別人，傲視萬物，高高在上，自以為是。等到報應在鬼道，遇到氣作為形體，內心沒有實際的德行，空腹高心，被飢餓所困擾，所以叫做餓鬼。
貪戀欺罔是罪。這種人罪業完畢后，遇到幽暗而形成鬼形，名叫魘鬼（yan gui，使人做噩夢的鬼）。這正是由之前的欺騙習氣所導致的。爲了獲得利益和名譽，經常...
【English Translation】 English version Greed for possessions is a sin. When such a person's sins are exhausted, they encounter an object and take form, called a 'Strange Ghost' (guai gui, a ghost that clings to objects). This is caused by the habit of greed. Because of greed for possessions, acquiring them unreasonably, the remaining retribution is in the realm of ghosts, and they must rely on objects. For example, the spirits of gold, silver, grass, and trees are of many kinds, hence the name 'Strange Ghost'. They are currently enduring suffering in the Cold Ice Hell.
Greed for lust is a sin. When such a person's sins are exhausted, they encounter wind and take form, called a 'Drought Ghost' (ba gui, a ghost that brings drought). This is caused by the previous habit of lust. Lust can disturb the body and mind, like wind blowing objects. The retribution summons the ghost's form, and they must rely on wind. The essence of wind is originally empty, caused by habit. Cause and effect are relative; is it in vain?
Greed for delusion is a sin. When such a person's sins are exhausted, they encounter livestock and take form, called a 'Bewitching Ghost' (mei gui, a ghost that bewitches people). This is caused by the previous habit of deceit. Because of forming deceit and falsehood, deluding the righteous path, they rely on livestock and become a ghost form. For example, foxes, pigs, dogs, and other animals with unusual spirits are of many kinds, hence the saying 'encountering livestock and taking form'. 'Bewitching' means manifesting a beautiful form to bewitch people.
Greed for hatred is a sin. When such a person's sins are exhausted, they encounter insects and take form, called a 'Poisonous Gu Ghost' (gudu gui, a ghost that harms people with poison). This is caused by the previous habit of resentment. Due to anger as a precursor, harboring evil and not letting go, harboring resentment in the mind, and being consumed by heat and vexation. When receiving the remaining retribution, they must also rely on poisonous creatures, such as snakes, vipers, and other poisonous insects with spiritual power, becoming Poisonous Gu Ghosts.
Greed for remembrance is a sin. When such a person's sins are exhausted, they encounter decay and take form, called a 'Pestilence Ghost' (li gui, a ghost that spreads plagues). This is caused by the previous habit of anger. Hating suffering and the causes of suffering, or generating anger from jealousy, not letting go of anger, is called 'Greed for Remembrance'. When receiving the retribution of a ghost, they enter the bodies of those in places of disaster and decay, called Pestilence Ghosts. For example, poisonous plagues, typhoid fever, corpse transmission, bone steaming, and other diseases are all caused by this ghost.
Greed for arrogance is a sin. When such a person's sins are exhausted, they encounter air and take form, called a 'Hungry Ghost' (e gui, a hungry ghost). This is caused by the previous habit of pride. Using pride to bully others, looking down on all things, being high and mighty, and self-reliant. When the retribution comes in the realm of ghosts, encountering air as a form, having no real virtue within, being empty-bellied and high-minded, and being plagued by hunger, hence the name 'Hungry Ghost'.
Greed for deception is a sin. When such a person's sins are exhausted, they encounter darkness and take form, called a 'Nightmare Ghost' (yan gui, a ghost that causes nightmares). This is caused by the previous habit of deceit. In order to obtain benefits and fame, often...
懷異謀。矯現有德。罔冒於他。令他闇昧不曉己事。洎受鬼形。憑幽托暗魘惑寐者。故名魘鬼。
貪明為罪。是人罪畢遇精為形。名魍魎鬼 即見習為因也。執見異生。各自明悟。出生相返。發於違拒。及招鬼道。遇精明處以為其形。即日月精魄。山澤明靈有精耀者以托其質。言魍魎者水石變怪也。
貪成為罪。是人罪畢遇明為形。名役使鬼 即抂習為因也。抂押成褫。憑虛構架。勞心役思。撓害無辜使成有罪。遇明顯境托以成形。非幽暗類也。走使戰陣擔砂負石之徒。故云役使。
貪黨為罪。是人罪畢遇人為形。名傳送鬼 即訟習為因也。黨己覆罪為他所訟。報在鬼類托質於人。如世有童子師及巫祝之類。皆為神道傳送兇吉禍福之言。名傳送鬼。此上鬼類其數實繁。考果徴因。不過此十 三結示。
阿難。是人皆以純情墜落。業火燒乾上出為鬼。此等皆是自妄想業之所招引。若悟菩提。則妙圓明本無所有 十因六報皆是純情所為。情既下沉。故墜地獄。地獄治久。情盡上升。故云業火燒乾上出為鬼。鬼心輕燥。業火所餘。自妄業招。非他所得。菩提心中皆如空華耳 三畜趣三。初總標。
複次阿難。鬼業既盡。則情與想二俱成空。方於世間。與元負人怨對相值。身為畜生。酬其宿債
【現代漢語翻譯】 現代漢語譯本 心懷異謀，掩蓋自己本無的德行，不顧一切地冒犯他人，使他人昏暗迷惑，不明白自己的事情。於是承受鬼的形態，憑藉幽暗之處，寄託于黑暗，用魘鎮之術迷惑睡眠中的人，所以叫做魘鬼。
貪圖名聲是罪過。這種人罪業完畢后，遇到精怪就化為形體，名叫魍魎鬼（wǎng liǎng guǐ）。這是因為執著于所見所聞而形成的因。執著于自己的見解，與衆不同，各自認為自己明白，出生后卻相互違背，產生抗拒。於是招致鬼道，遇到精明之處就作為自己的形體，也就是日月精魄，山澤明靈，有精耀之物就寄託於它們的形質。所謂魍魎，就是水石變化的怪異之物。
貪圖成就也是罪過。這種人罪業完畢后，遇到光明就化為形體，名叫役使鬼。這是因為歪曲事實的習氣所致。歪曲壓制，羅織罪名，憑空捏造，勞心費力地思考，擾亂傷害無辜的人，使他們蒙受罪名。遇到明顯的地方就寄託形體，不是幽暗之類。他們驅使他人奔走，參與戰爭，搬運沙石，揹負重物，所以叫做役使。
貪圖結黨也是罪過。這種人罪業完畢后，遇到人就化為形體，名叫傳送鬼。這是因為好訟的習氣所致。袒護自己，掩蓋罪行，被他人控告。報應在鬼類，寄託於人的身體。比如世間的童子師以及巫祝之類，都是為神道傳送兇吉禍福的言語，名叫傳送鬼。以上這些鬼類，數量實在繁多。考察其果報，徵驗其原因，也不過是這十種。這是第三次總結開示。
阿難（Ānán）。這些人都是因為純粹的情感而墮落，業火燒盡後向上升起而成為鬼。這些都是自己虛妄的念頭所招引的。如果領悟菩提（pútí），那麼妙圓明（miào yuán míng）本來就是空無所有的。十因六報都是純粹的情感所為。情感既然向下沉淪，所以墜入地獄。在地獄中受苦很久，情感耗盡後向上升起，所以說業火燒盡後向上升起而成為鬼。鬼的心輕浮躁動，是業火所剩餘的。這是自己虛妄的業力所招致的，不是他人所給予的。菩提心中一切都如同空中的花朵一樣。這是三畜趣中的第三段，首先是總的標示。
再次，阿難。鬼的業報既然已經結束，那麼情和想兩種都變成空無。這時在世間，與過去所虧欠的人怨恨相遇，就轉生為畜生，償還過去的債務。
【English Translation】 English version They harbor treacherous schemes, falsely claiming virtues they do not possess, recklessly offending others, causing them to be confused and unaware of their own affairs. Consequently, they assume the form of ghosts, relying on darkness and obscurity, bewitching those who sleep with incantations. Hence, they are called Nightmare Ghosts (魘鬼, yǎn guǐ).
Greed for fame is a sin. When such a person's karmic debt is exhausted, they encounter spirits and transform into forms called Goblin Ghosts (魍魎鬼, wǎng liǎng guǐ). This is due to the habit of clinging to what is seen and heard. Holding onto their own views, being different from others, each thinking they understand, they are born with opposing views, generating resistance. Thus, they invite the ghost realm, taking the essence of brightness as their form, such as the essence of the sun and moon, the bright spirits of mountains and marshes, those with brilliant essence relying on their substance. The so-called Goblin Ghosts are strange transformations of water and stone.
Greed for accomplishment is also a sin. When such a person's karmic debt is exhausted, they encounter light and transform into forms called Servant Ghosts. This is due to the habit of distorting facts. Distorting and suppressing, fabricating charges, constructing falsehoods, laboring with the mind and thoughts, disturbing and harming the innocent, causing them to be guilty. Encountering obvious places, they rely on them for form, not belonging to the dark and obscure. They drive others to run errands, participate in battles, carry sand and stones, and bear heavy burdens. Hence, they are called Servant Ghosts.
Greed for forming factions is also a sin. When such a person's karmic debt is exhausted, they encounter humans and transform into forms called Messenger Ghosts. This is due to the habit of litigation. Protecting oneself, concealing crimes, being sued by others. Retribution is in the ghost realm, relying on the bodies of humans. For example, the teachers of children and shamans in the world are all transmitting words of good and bad fortune and disaster for the spirit realm, called Messenger Ghosts. The number of these ghosts is truly vast. Examining their karmic results and verifying their causes, they are no more than these ten. This is the third concluding instruction.
Ananda (Ānán), these people all fall due to pure emotion. After the fire of karma burns out, they rise up and become ghosts. These are all attracted by their own deluded thoughts and karma. If they awaken to Bodhi (pútí), then the wondrously perfect enlightenment (miào yuán míng) is originally empty and without substance. The ten causes and six retributions are all caused by pure emotion. Since emotion sinks downward, they fall into hell. After suffering in hell for a long time, when emotion is exhausted, they rise upward. Therefore, it is said that after the fire of karma burns out, they rise up and become ghosts. The ghost's mind is light and agitated, the remainder of the fire of karma. This is caused by their own deluded karma, not given by others. Everything in the Bodhi mind is like flowers in the sky. This is the third section of the three animal realms, first a general indication.
Furthermore, Ananda, when the karmic retribution of ghosts is exhausted, then both emotion and thought become empty. At this time, in the world, they encounter those whom they have wronged in the past, and are reborn as animals to repay their past debts.
地獄治情。鬼中治想。情想既盡。故云成空。然所空者。即依情想所發之業也。二道之業既亡。卻為畜生酬其宿債。駝驢牛馬身命償他。若在余類。隨應受對 二別顯。
物怪之鬼。物銷報盡生於世間。多為梟類 貪習為怪鬼。報盡作梟倫。梟土梟也。附塊為兒。貪物所致。一切怪異者皆此類攝。
風魃之鬼。風銷報盡生於世間。多為咎徴一切異類 淫習為因。報招風魃。旁為畜生受咎徴也。咎過惡也。徴應驗也。惡行所招。將有災異先有此應。如群雀眾鼠荒儉之徴。𪄲鴹水災。鶴舞多旱。其類非一。
畜魅之鬼。畜死報盡生於世間。多為狐類 詐因之報。為鬼成魅。所依既盡。畜受狐身。
蟲蠱之鬼。蠱滅報盡生於世間。多為毒類 怨習之報。鬼作蠱毒。畜為毒類。即蚖蛇蝮蝎之類。
衰癘之鬼。衰窮報盡生於世間。多為蛔類 嗔習之因。鬼為衰癘。托災附禍便入身中。轉受畜形還託身內。為蛔蟯也。
受氣之鬼。氣銷報盡生於世間。多為食類 餓鬼附氣。慢習是因。鬼受饑虛。畜充他飽。故為食類。即世間可食之畜也。
綿幽之鬼。幽銷報盡生於世間。多為服類 宿因誑習。鬼為魘暗。幽默既消。畜為服類。即馳驢牛馬蠶繭之類。為人服用也。綿即綿密。不明露也
【現代漢語翻譯】 現代漢語譯本 地獄道眾生治理情慾，餓鬼道眾生治理妄想。當情慾和妄想都消盡時，就稱為『空』。然而，所空掉的，是依附於情慾和妄想所產生的業力。地獄道和餓鬼道的業力消亡后，（這些眾生）會轉生為畜生，償還他們前世的債務。他們會轉生為駱駝、驢、牛、馬，用它們的生命來償還。如果在其他種類的畜生中，也會根據情況接受相應的報應。以上是兩種不同情況的顯現。
物怪之鬼（指依附於物體產生怪異現象的鬼），當其依附的物體消亡，報應結束時，會轉生到世間，大多會變成貓頭鷹之類的動物。這是因為貪婪的習氣導致他們成為怪異的鬼，報應結束后就轉生為貓頭鷹。『梟土梟也』，意思是貓頭鷹會附著在土塊上作為自己的孩子，這是貪戀物體所導致的。一切怪異的現象都屬於此類。
風魃之鬼（指帶來旱災的鬼），當其風災報應結束時，會轉生到世間，大多會成為預兆災禍的奇異生物。這是因為淫慾的習氣導致他們招致風魃的報應，轉而成為畜生，承受災禍的預兆。『咎』是過錯和罪惡的意思，『徴』是應驗的意思。罪惡的行為所招致的，將會有災難發生，而這些奇異生物就是災難的預兆。例如，成群的麻雀和老鼠是饑荒的預兆，水獺預示著水災，鶴的舞蹈預示著乾旱，這樣的例子有很多。
畜魅之鬼（指依附於動物產生魅惑的鬼），當其依附的動物死亡，報應結束時，會轉生到世間，大多會變成狐貍之類的動物。這是因為欺詐的因果報應，使他們成為具有魅惑的鬼。當他們所依附的動物死亡后，他們會轉生為狐貍。
蟲蠱之鬼（指通過蟲類施放蠱毒的鬼），當蠱毒消滅，報應結束時，會轉生到世間，大多會變成有毒的生物。這是因為怨恨的習氣導致他們成為施放蠱毒的鬼，轉生為有毒的生物，例如蚖蛇、蝮蛇、蝎子等。
衰癘之鬼（指帶來衰敗和疾病的鬼），當其衰敗和窮困的報應結束時，會轉生到世間，大多會變成蛔蟲之類的生物。這是因為嗔恨的習氣導致他們成為帶來衰敗和疾病的鬼，他們會依附於災禍，進入人體，然後轉而成為畜生，寄生在人體內，變成蛔蟲和蟯蟲。
受氣之鬼（指靠吸收氣體為生的鬼），當其氣體消散，報應結束時，會轉生到世間，大多會變成被食用的動物。這是因為飢餓的鬼依附於氣體，這是因為慳吝的習氣所導致的。鬼承受飢餓的痛苦，而畜生則被人類食用以滿足飽腹。所以他們會轉生為被食用的動物，也就是世間可以食用的家畜。
綿幽之鬼（指行為隱秘、不易察覺的鬼），當其隱秘的狀態消失，報應結束時，會轉生到世間，大多會變成被役使的動物。這是因為前世的欺騙習氣，使他們成為令人產生夢魘和昏暗的鬼。當他們的隱秘狀態消失後，他們會轉生為被役使的動物，例如供人騎乘的驢、牛、馬，以及產絲的蠶等，供人使用。『綿』是綿密、不顯露的意思。
【English Translation】 English version The hell realms govern emotions, while the hungry ghost realms govern thoughts. When both emotions and thoughts are exhausted, it is said to be 'emptiness'. However, what is emptied is the karma generated by emotions and thoughts. When the karma of the hell and hungry ghost realms is extinguished, they are reborn as animals to repay their past debts. They may be reborn as camels, donkeys, oxen, or horses, using their lives as repayment. If they are in other animal species, they will receive corresponding retribution according to the situation. The above are two distinct manifestations.
Material-monster ghosts (referring to ghosts that cause strange phenomena by attaching to objects), when the object they are attached to disappears and their retribution ends, they are reborn in the world, often as owls or similar creatures. This is because the habit of greed leads them to become strange ghosts, and after their retribution ends, they are reborn as owls. 'Owl is earth-owl,' meaning that owls attach themselves to lumps of earth as their offspring, which is caused by attachment to objects. All strange and unusual phenomena are included in this category.
Wind-drought ghosts (referring to ghosts that bring drought), when their wind-drought retribution ends, they are reborn in the world, often as ominous creatures that foreshadow disasters. This is because the habit of lust leads them to incur the retribution of wind-drought, and they become animals, bearing the omens of disaster. 'Fault' means mistakes and sins, and 'omen' means verification. What is brought about by evil deeds is that disasters will occur, and these strange creatures are the omens of disaster. For example, flocks of sparrows and rats are omens of famine, otters foreshadow floods, and crane dances foreshadow drought. There are many such examples.
Animal-enchantment ghosts (referring to ghosts that cause enchantment by attaching to animals), when the animal they are attached to dies and their retribution ends, they are reborn in the world, often as foxes or similar creatures. This is because the karmic retribution of deception causes them to become enchanting ghosts. When the animal they are attached to dies, they are reborn as foxes.
Insect-poison ghosts (referring to ghosts that cast poison through insects), when the poison is eliminated and their retribution ends, they are reborn in the world, often as poisonous creatures. This is because the habit of resentment leads them to become poison-casting ghosts, reborn as poisonous creatures, such as vipers, adders, scorpions, and the like.
Decay-pestilence ghosts (referring to ghosts that bring decay and disease), when their retribution of decay and poverty ends, they are reborn in the world, often as roundworms or similar creatures. This is because the habit of anger leads them to become decay-pestilence ghosts, they attach themselves to disasters, enter the human body, and then become animals, parasitizing within the body, becoming roundworms and pinworms.
Air-receiving ghosts (referring to ghosts that live by absorbing air), when their air dissipates and their retribution ends, they are reborn in the world, often as animals that are eaten. This is because hungry ghosts attach themselves to air, which is caused by the habit of stinginess. Ghosts endure the suffering of hunger, while animals are eaten by humans to satisfy their hunger. Therefore, they are reborn as animals that are eaten, that is, domestic animals that can be eaten in the world.
Hidden-dark ghosts (referring to ghosts that are secretive and difficult to detect), when their hidden state disappears and their retribution ends, they are reborn in the world, often as animals that are used for service. This is because the habit of deception in past lives causes them to become ghosts that cause nightmares and darkness. When their hidden state disappears, they are reborn as animals that are used for service, such as donkeys, oxen, and horses for riding, and silkworms for producing silk, for human use. 'Hidden' means dense and not exposed.
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和精之鬼。和銷報盡生於世間。多為應類 因為見習。鬼作魍魎。精耀之物既盡為畜便成應類。即應四時節序來而復鳴者。言和者雜也。雜精明處而成鬼也。
明靈之鬼。明滅報盡生於世間。多為休徴一切諸類 即前抂習。鬼托明生為役使類。鬼道業盡。畜報休徴。休美也。休祥將至預有此徴。由他美行之所招也。即麟鳳之類也。
依人之鬼。人亡報盡生於世間。多為循類 訟習之因。鬼招傳送。人死為畜報在黠慧。故云循類。即人所畜養循順之類 三結示二。一正結虛妄。
阿難。是等皆以業火乾枯。酬其宿債傍為畜生。此等亦皆自虛妄業之所招引。若悟菩提。則此妄緣本無所有 獄鬼二趣。業火燒畢情想幹枯。今為畜生酬償餘業。故云旁為。妄想故有。覺性元無。猶如圓影眚病故見 二引問重示。
如汝所言。寶蓮香等及琉璃王善星比丘。如是惡業本自發明。非從天降。亦非地出。亦非人與。自妄所招還自來受。菩提心中皆為浮虛。妄想凝結 所問三緣。是彼人等。各自虛妄造業發生。不由他有。故云本自非天降等。妄造妄受。覺性之中皆如空華 四人趣三。一總明二。一酬剩返徴。
複次阿難。從是畜生酬償先債。若彼酬者分越所酬。此等眾生。還復為人。返徴其剩
【現代漢語翻譯】 現代漢語譯本： 和精之鬼（混合精氣之鬼）。當其業報耗盡而轉生於世間時，多為應類（適應環境的生物）。這是因為他們曾經有見習（學習觀察）的習氣。鬼變成魍魎（山精鬼怪），精耀之物耗盡后便成為畜生，從而成為應類。也就是那些應和四時節序而來鳴叫的生物。所謂『和』，指的是混雜。混雜精明之氣而成為鬼。
明靈之鬼（具有光明靈性的鬼）。當其業報消滅而轉生於世間時，多為休徴（吉祥的徵兆）以及一切諸類。這是因為他們曾經有抂習（邪曲的習氣）。鬼依照明亮之物而生，成為役使之類。鬼道的業報結束，畜生的果報是吉祥的徵兆。『休』是美好的意思。吉祥將要來臨之前預先出現的徵兆，是由他們美好的行為所招致的。例如麒麟、鳳凰之類。
依人之鬼（依賴人類的鬼）。當其業報耗盡而轉生於世間時，多為循類（馴順的生物）。這是因為他們曾經有訟習（爭訟的習氣）。鬼招引傳送，人死後成為畜生，其果報在於黠慧（聰明）。所以說是循類，也就是人們所畜養的馴順之類。以上三段總結顯示了兩種情況：一是正面總結虛妄。
阿難（Ananda），這些鬼都是因為業火乾枯，償還他們前世的債務而轉生為畜生。這些也都是由他們自己虛妄的業力所招引。如果領悟了菩提（Bodhi，覺悟），那麼這些虛妄的因緣本來就是不存在的。地獄和鬼道的眾生，業火燒盡，情想幹枯，現在成為畜生來償還剩餘的業債，所以說是『傍為』（依附）。因為有妄想所以才有這些，覺悟的本性中原本沒有這些。就像圓形的影子，是因為眼睛有毛病才看到的。
如你所說，寶蓮香（Baolianxiang）等人以及琉璃王（King Liuli）、善星比丘（Shanxing Bhikkhu），這些惡業本來就是自己發明的，不是從天上降下來的，也不是從地下冒出來的，也不是別人給的，而是自己虛妄所招來的，還要自己來承受。在菩提心中，這些都是虛浮不實的，是妄想凝結而成的。
你所問的三種因緣，是那些人各自虛妄造業而發生的，不是由其他原因造成的。所以說『本自非天降等』（本來就不是從天上降下來的等等）。虛妄造作，虛妄承受。在覺悟的本性之中，一切都像空中的花朵一樣。
阿難（Ananda），再次告訴你，這些畜生償還完先前的債務后，如果他們償還的超過了所欠的，這些眾生還會再次轉生為人，來追回他們多償還的部分。
【English Translation】 English version: The ghosts of mingled essence. When their karmic retribution is exhausted and they are reborn in the world, they mostly become 'responsive beings' (those that adapt to their environment). This is because they used to have the habit of 'observational learning'. Ghosts become goblins and sprites, and when the essence of their brilliance is exhausted, they become animals, thus becoming 'responsive beings'. These are the creatures that respond to the seasonal order and chirp accordingly. 'Mingled' means mixed. They become ghosts by mixing subtle energies.
The ghosts of bright spirits. When their karmic retribution is extinguished and they are reborn in the world, they mostly become auspicious omens and all kinds of beings. This is because they used to have the habit of 'crookedness'. Ghosts rely on brightness to be born and become servants. When the karmic retribution of the ghost realm ends, the animal realm brings auspicious omens. 'Auspicious' means beautiful. These are premonitions of impending good fortune, brought about by their beautiful deeds. These are like the Qilin and Phoenix.
The ghosts who rely on humans. When their karmic retribution is exhausted and they are reborn in the world, they mostly become compliant beings. This is because they used to have the habit of 'litigation'. Ghosts attract and transmit, and when humans die, they become animals, with their retribution lying in cunning intelligence. Therefore, they are called compliant beings, which are the domesticated animals that humans raise. The above three sections summarize two situations: first, a positive summary of falsehood.
Ananda, these ghosts are all reborn as animals to repay their past debts because their karmic fire has dried up. These are also attracted by their own false karma. If they awaken to Bodhi (Enlightenment), then these false conditions are originally non-existent. The beings in hell and the ghost realm, their karmic fire is exhausted, and their emotions and thoughts are dried up. Now they become animals to repay the remaining karmic debts, so it is said that they are 'dependent'. Because of delusion, these exist; in the nature of enlightenment, these originally do not exist. Like a circular shadow, it is only seen because of a disease in the eye.
As you said, Baolianxiang and others, as well as King Liuli and the Bhikkhu Shanxing, these evil deeds were originally invented by themselves, not descended from heaven, nor emerged from the earth, nor given by others, but attracted by their own delusions, and they must bear the consequences themselves. In the Bodhi mind, these are all floating and unreal, solidified by delusion.
The three causes you asked about are caused by those people creating karma out of their own delusions, not caused by other reasons. Therefore, it is said that 'originally not descended from heaven, etc.' False creation, false suffering. In the nature of enlightenment, everything is like flowers in the sky.
Ananda, I tell you again, after these animals have repaid their previous debts, if they repay more than they owe, these beings will be reborn as humans again to reclaim the excess they have repaid.
分越者過分也。不依本分越過而行。謂非理苦役不問輕重。或晝夜不息。食啖無度。如是等類悉合返徴其剩。今有恃尊貴以縱恣。倚豪勢以奢侈。貪其力而多役。取其味而抂殺。不捨晨暮。罔測勞苦。福盡徴剩其宜者哉。
如彼有力兼有福德。則於人中。不捨人身酬還彼力。若無福者。還為畜生償彼余直 其有修善而崇福者。只於人身酬彼力矣。今見積善之家。財物多耗。或被劫盜。或被欠負。或橫遭驅役。或抂受捶打。斯皆先業合舍此身為畜酬剩。由樹福德。人中略償 若成畜者蓋無善矣 二償報難息。
阿難當知。若用錢物。或役其力。償足自停。如於中間殺彼身命。或食其肉。如是乃至經微塵劫。相食相誅。猶如轉輪。互為高下無有休息。除奢摩他及佛出世。不可停寢 汝負他財。他欠汝力。今既酬償。償足自止。世養牛馬是此類也。如故殺彼食其身肉。斯則翻成殺業。身身相取。命命相酬。以人食羊。羊死為人互來相責無有休止。以諸業中殺命最重。不值佛出修奢摩他。必不能息 二別顯。
汝今應知。彼梟倫者。酬足復形。生人道中。參合頑類 因於貪物。鬼托怪形。畜在土梟附塊而養。今歸人趣。其性顓蒙。雜在頑嚚。心忘德義。蓋因之故然也。而言參合者。夫人道受報善因所招。
【現代漢語翻譯】 現代漢語譯本： 『分越』是指過分。不按照本分越過界限而行事。例如，不講道理地強迫他人從事繁重的勞役，不考慮輕重緩急，或者晝夜不停歇地工作，飲食沒有節制等等，這些都應該被追究其過分的行為。現在有些人仗著尊貴的地位而放縱自己，倚仗著豪門權勢而奢侈浪費，貪圖別人的勞力而過度役使他們，爲了滿足口腹之慾而枉殺生靈，不分早晚地驅使，不顧別人的勞累辛苦。這樣的人，福報享盡后，必然會被追究其過分的行為，這是理所當然的。
如果這個人既有勢力又有福德，那麼他會在人道中，不捨棄人身來償還他所欠的勞力。如果這個人沒有福德，那麼他會轉生為畜生來償還他所欠的價值。那些修善積福的人，只會在人道中償還他所欠的勞力。現在看到一些積善之家，財物經常耗損，或者被劫盜，或者被拖欠債務，或者橫遭驅使勞役，或者無辜遭受捶打，這些都是因為前世的業力，應該捨棄這個人身而轉生為畜生來償還剩餘的債務。由於他修積了福德，所以才在人道中略微償還。如果轉產生為畜生，那就沒有行善的機會了。這種償還報應難以停止。
阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱），你應該知道，如果使用別人的錢財，或者役使別人的勞力，償還足夠了自然就會停止。如果在償還的過程中殺害了對方的性命，或者吃了對方的肉，那麼就會像這樣，乃至經過無數微塵劫（kalpa，時間單位，極長的時間），互相吞食，互相殘殺，就像車輪一樣不停地旋轉，互相成為高下，沒有停止的時候。除非修習奢摩他（samatha，止觀，佛教禪修方法），或者佛陀（Buddha，覺悟者）出世，否則這種惡性循環是無法停止的。你欠別人的錢財，別人欠你的勞力，現在既然已經償還，償還足夠了自然就會停止。世間飼養的牛馬就是這類情況。如果故意殺害它們，吃它們的肉，那麼就會反而造成殺業，生生世世互相索取，以命償命。人吃羊，羊死後轉生為人，互相責罰，沒有停止的時候。因為在各種業力中，殺生的罪業最重，如果不遇到佛陀出世，修習奢摩他，必定不能停止這種惡性循環。
你應該知道，那些貓頭鷹（梟倫）之類，償還完畢后恢復原形，轉生到人道中，混雜在愚頑的人群中。因為貪圖財物，鬼魂託身于奇怪的形體，像貓頭鷹一樣依附於土塊而生存。現在迴歸人道，他們的本性仍然愚昧無知，混雜在愚頑的人群中，心中忘記了道德仁義，都是因為這個緣故。說『混雜』，是因為人道是由於善業所招感的果報。
【English Translation】 English version: 'Fen Yue' means excessiveness. It refers to acting beyond one's proper role or boundaries. For example, unreasonably forcing others to engage in heavy labor, without considering the severity or urgency, or working day and night without rest, and eating without moderation. All such behaviors should be held accountable for their excessiveness. Nowadays, some people rely on their noble status to indulge themselves, depend on their wealthy and powerful positions to be extravagant and wasteful, greedily exploit others' labor by overworking them, and kill living beings to satisfy their appetites. They drive others without regard for the time of day or night, and without considering their fatigue and hardship. When their blessings are exhausted, they will inevitably be held accountable for their excessive actions, which is only right.
If a person has both power and merit, then in the human realm, they will repay the labor they owe without abandoning their human form. If a person has no merit, then they will be reborn as an animal to repay the value they owe. Those who cultivate goodness and accumulate merit will only repay the labor they owe in the human realm. Now we see that in some families that accumulate goodness, their wealth is often depleted, or they are robbed, or they are owed debts, or they are subjected to forced labor, or they are innocently beaten. All of these are due to the karma from their past lives, where they should have abandoned their human form and been reborn as animals to repay the remaining debts. Because they have cultivated merit, they only slightly repay in the human realm. If they are reborn as animals, then there is no opportunity to do good. This kind of repayment is difficult to stop.
Ananda (one of the ten principal disciples of the Buddha, known for his exceptional memory), you should know that if you use other people's money or exploit their labor, once you have repaid enough, it will naturally stop. If you kill the other person or eat their flesh during the repayment process, then it will be like this, even through countless kalpas (an extremely long period of time), mutually devouring and killing each other, like a wheel constantly turning, with each taking turns being superior and inferior, without stopping. Unless you practice samatha (a Buddhist meditation method), or a Buddha (an enlightened being) appears in the world, this vicious cycle cannot be stopped. You owe others money, and others owe you labor. Now that you have repaid, once you have repaid enough, it will naturally stop. The cattle and horses raised in the world are examples of this. If you deliberately kill them and eat their flesh, then you will instead create the karma of killing, with each taking from each other life after life. Humans eat sheep, and after the sheep die, they are reborn as humans, mutually blaming each other, without stopping. Because among all karmas, the karma of killing is the most serious, if you do not encounter a Buddha appearing in the world and practice samatha, you will definitely not be able to stop this vicious cycle.
You should know that those like owls (梟倫), after repaying their debts, will return to their original form and be reborn in the human realm, mixed among the foolish and stubborn people. Because of greed for material things, ghosts possess strange forms, like owls clinging to lumps of earth to survive. Now they return to the human realm, but their nature is still ignorant and foolish, mixed among the stubborn and foolish people, their hearts forgetting morality and righteousness, all because of this reason. The term 'mixed' is used because the human realm is the result of good karma.
總報雖同。滿業各異。故分十種。今此從畜來者。乃是餘業旁受。非正善業所招。然亦順后業感。由不正故。故言參合。他皆仿此。
彼咎徴者。酬足復形。生人道中。參合愚類 始因貪慾。鬼受魃形。上為畜生災咎之應。業盡複本參在愚類。以欲多者不習別善。但專一境。由不習善。故招愚鈍。頑愚別者。頑謂知善不從。罔受教誨。愚謂瞑然昏暗。識鈍難明。有此異耳。
彼狐倫者。酬足復形生人道中。參于佷類 因從詐習。鬼為畜魅。類入旁生狐貍所攝。今為人趣參在佷戾自用之徒。不受諫曉也。
彼毒倫者。酬足復形生人道中。參合庸類 怨習是因。鬼為蠱毒。旁受畜類蛇蝎是形。還生人道雜乎庸類。即庸鄙之流性粗率者。
彼蛔倫者。酬足復形生人道中。參合微類 嗔習為因。鬼居衰癘。蟯蛔受畜微末。為人即不為人之齒錄者也。
彼食倫者。酬足復形生人道中。參合柔類 慢習是因。鬼招飢餓。結氣而作。無實體性。畜受食類。人為柔弱。蓋因我慢貢高。反招柔怯之報。
彼服倫者。酬足復形生人道中。參合勞類 誑習為因。鬼從幽魘。畜為服用人受劬勞。役力艱辛工巧之屬。
彼應倫者。酬足復形生人道中。參合文類 因從見習。鬼落和精。魍魎報終畜為時
【現代漢語翻譯】 現代漢語譯本： 總的報應雖然相同，但所滿的業果各有差異，所以分為十種。現在這些從畜生道來的人，乃是其餘業的附帶承受，並非由純粹的善業所招感，然而也順應了後來的業力感應。因為行為不正，所以說是參雜混合。其他的都仿照這個道理。
那些因罪過而顯現徵兆的人，償還罪業后恢復人形，生在人道中，參雜在愚笨的人群中。最初是因為貪慾，鬼道眾生承受了旱魃的形體，上面是畜生道的災禍之報應。業報結束后恢復本性，參雜在愚笨的人群中。因為慾望多的人不學習其他的善行，只專注於一個方面，由於不學習善行，所以招致愚鈍。頑固和愚蠢的區別在於，頑固是指知道善卻不遵從，不接受教誨；愚蠢是指昏昧不明，認識遲鈍難以明白。只有這些不同之處。
那些狐貍之倫的人，償還罪業后恢復人形，生在人道中，參雜在悖逆的人群中。因為習慣於欺詐，鬼道眾生變為畜生中的妖魅，種類歸屬於旁生道的狐貍所攝。現在轉生為人，參雜在那些悖逆不馴、剛愎自用而不接受勸諫的人之中。
那些毒害之倫的人，償還罪業后恢復人形，生在人道中，參雜在平庸的人群中。以怨恨的習氣為因，鬼道眾生變為蠱毒，附帶承受畜生道中蛇蝎的形體。還生於人道，混雜在平庸之輩中，就是那些庸俗鄙陋、性情粗率的人。
那些蛔蟲之倫的人，償還罪業后恢復人形，生在人道中，參雜在卑微的人群中。以嗔恨的習氣為因，鬼道眾生居住在衰敗疫癘之地，受蟯蟲蛔蟲等微小畜生的形體。轉生為人，就是那些不被列入人籍的人。
那些吞食之倫的人，償還罪業后恢復人形，生在人道中，參雜在柔弱的人群中。以傲慢的習氣為因，鬼道眾生招感飢餓，結氣而成，沒有實體。畜生道中承受吞食之類。轉生為人則柔弱。這是因為我慢貢高，反而招致柔弱怯懦的果報。
那些役使之倫的人，償還罪業后恢復人形，生在人道中，參雜在勞苦的人群中。以欺誑的習氣為因，鬼道眾生受到幽暗夢魘的困擾，畜生道中成為被人役使的動物，轉生為人則承受勞苦，從事辛勤的體力勞動和工巧技藝。
那些應和之倫的人，償還罪業后恢復人形，生在人道中，參雜在有文采的人群中。因為隨順邪見的習氣，鬼道眾生墮落於精怪之中，魍魎的報應結束后，畜生道中成為應時而...
【English Translation】 English version: Although the overall retribution is the same, the fulfilled karmic results differ, hence the division into ten categories. Those who come from the animal realm now are bearing the consequences of residual karma, not purely from wholesome deeds. However, it also aligns with subsequent karmic responses. Because of improper conduct, it's described as mixed. The others follow this principle.
Those who exhibit signs of their past offenses, after repaying their debts, regain human form and are born into the human realm, mixed among the foolish. Initially, due to greed, beings in the ghost realm take on the form of 'Hanba' (drought demon), which is a calamitous response from the animal realm. Once the karmic debt is cleared, they revert to their original nature, mixed among the foolish. Those with excessive desires do not cultivate other virtues, focusing solely on one aspect. Due to this lack of cultivation, they attract dullness. The difference between stubbornness and foolishness is that stubbornness means knowing good but not following it, refusing instruction; foolishness means being dim and unclear, with a dull and difficult-to-understand perception. These are the only differences.
Those of the fox lineage, after repaying their debts, regain human form and are born into the human realm, mixed among the rebellious. Due to the habit of deceit, beings in the ghost realm become demonic entities among animals, categorized under the fox species in the animal realm. Now, reborn as humans, they are mixed among those who are rebellious, obstinate, and refuse to heed advice.
Those of the poisonous lineage, after repaying their debts, regain human form and are born into the human realm, mixed among the mediocre. With the habit of resentment as the cause, beings in the ghost realm become 'Gu' poison, secondarily taking the form of snakes and scorpions in the animal realm. Reborn into the human realm, they are mixed among the mediocre, those who are vulgar, base, and of coarse temperament.
Those of the roundworm lineage, after repaying their debts, regain human form and are born into the human realm, mixed among the lowly. With the habit of anger as the cause, beings in the ghost realm reside in places of decline and pestilence, taking the form of tiny animals like pinworms and roundworms. Reborn as humans, they are those not counted among the human ranks.
Those of the eating lineage, after repaying their debts, regain human form and are born into the human realm, mixed among the weak. With the habit of arrogance as the cause, beings in the ghost realm attract hunger, forming from condensed energy without substance. In the animal realm, they bear the form of those who are eaten. Reborn as humans, they are weak. This is because pride and arrogance lead to the retribution of weakness and timidity.
Those of the serving lineage, after repaying their debts, regain human form and are born into the human realm, mixed among the laborious. With the habit of deceit as the cause, beings in the ghost realm suffer from dark nightmares. In the animal realm, they become animals used for service. Reborn as humans, they endure hardship, engaging in strenuous physical labor and skilled crafts.
Those of the responding lineage, after repaying their debts, regain human form and are born into the human realm, mixed among the cultured. Due to the habit of following wrong views, beings in the ghost realm fall into the realm of spirits. After the retribution of 'Wangliang' (a type of spirit) ends, they become seasonal...
應。參於人道微有文章非。正習因。故云參合。
彼休徴者。酬足復形。生人道中。參合明類 抂習為業。鬼受明靈。驅役疾馳無暫停止。畜招休應。人雜聰明。考果從因。必無差忒。
彼諸循倫。酬足復形生人道中。參于達類 因由訟習。鬼作依人。傳附神辭。發顯禍福。畜招馴黠。人達窮通。寵辱不驚。安然自得。故名達類 三結示。
阿難。是等皆以宿債畢酬。復形人道。皆無始來業系顛倒相生相殺。不遇如來。不聞正法。于塵勞中法爾輪轉。此輩名為可憐愍者 獄鬼畜中酬償先業。三塗報盡還復人身。順后善業所招。隨別復分十類。如是皆為顛倒輪轉。欲息顛倒唯戒定慧。無此三種不息輪迴。佛若不出。誰說此法令其修學免輪迴耶 五仙趣二。初總標。
阿難。復有從人不依正覺修三摩地。別修妄念。存想固形。游于山林人不及處。有十種仙 不依正覺者。三乘行法皆佛所教。今經尚斥二乘。云不識生死根本錯亂修習。況修仙道耶。存想固形者。存心在於長生不死。俾此形骸堅固不壞也。別修妄念。即下十種修煉之法也。此皆有漏。進不如天。退又勝人。故居山林人不及處。名為仙趣。然此一趣余經不出。以總報同人故。今經開者。約所修行別故。人天二趣所不攝故。此皆外道類收
【現代漢語翻譯】 現代漢語譯本： 應：迴應，感應。參於人道微有文章非：參與到人道中，稍微具有文采但並非純正。正習因：正確的習性作為原因。故云參合：所以說這是參合。 彼休徴者：那些獲得休養徵兆的。酬足復形：償還完畢而重新獲得形體。生人道中：生於人道之中。參合明類：參與到參合明類之中。抂習為業：以邪曲的習性作為事業。鬼受明靈：鬼接受明亮的靈性。驅役疾馳無暫停止：被驅使役用，快速奔走沒有片刻停止。畜招休應：畜生招致休養的迴應。人雜聰明：人混雜著聰明才智。考果從因：考察結果追溯原因。必無差忒：必定沒有差錯。 彼諸循倫：那些遵循倫常的。酬足復形生人道中：償還完畢而重新獲得形體，生於人道之中。參于達類：參與到通達之類中。因由訟習：由於爭訟的習性。鬼作依人：鬼依附於人。傳附神辭：傳遞依附於神明的言辭。發顯禍福：顯現出災禍和幸福。畜招馴黠：畜生招致馴服和狡猾。人達窮通：人通達窮困和顯達。寵辱不驚：受到寵愛和侮辱都不驚慌。安然自得：安然自在。故名達類：所以稱為通達之類。三結示：以上是第三次總結提示。 阿難：阿難（Ananda），佛陀的十大弟子之一。是等皆以宿債畢酬：這些人都是因為前世的債務償還完畢。復形人道：重新獲得人道的形體。皆無始來業系顛倒相生相殺：都是從無始以來，被業力束縛，顛倒錯亂，互相殘殺。不遇如來：沒有遇到如來（Tathagata），佛的稱號之一。不聞正法：沒有聽聞正確的佛法。于塵勞中法爾輪轉：在塵世的勞苦中自然而然地輪迴。此輩名為可憐愍者：這些人被稱為可憐憫的人。獄鬼畜中酬償先業：在地獄、餓鬼、畜生道中償還先前的業力。三塗報盡還復人身：三惡道的報應結束，又重新獲得人身。順后善業所招：順應後來的善業所招感。隨別復分十類：隨著各自的差別，又分為十類。如是皆為顛倒輪轉：像這樣都是顛倒輪轉。欲息顛倒唯戒定慧：想要止息顛倒，只有戒、定、慧（Śīla, Samādhi, Prajñā）。無此三種不息輪迴：沒有這三種，就不能止息輪迴。佛若不出：如果佛不出世。誰說此法令其修學免輪迴耶：誰來說明這個法令他們修學，免除輪迴呢？五仙趣二：五仙趣中的第二種。初總標：首先總的標示。 阿難：阿難（Ananda），佛陀的十大弟子之一。復有從人不依正覺修三摩地：又有人不依靠正確的覺悟修習三摩地（Samādhi），禪定。別修妄念：另外修習虛妄的念頭。存想固形：存想並使形體固定。游于山林人不及處：遊蕩在山林人跡罕至的地方。有十種仙：有十種仙人。不依正覺者：不依靠正確的覺悟的人。三乘行法皆佛所教：聲聞乘、緣覺乘、菩薩乘的修行方法都是佛所教導的。今經尚斥二乘：現在這部經尚且斥責聲聞乘和緣覺乘。云不識生死根本錯亂修習：說他們不認識生死的根本，錯亂地修習。況修仙道耶：何況是修習仙道呢？存想固形者：存想並使形體固定的人。存心在於長生不死：把心思放在長生不死上。俾此形骸堅固不壞也：使這個形骸堅固不壞。別修妄念：另外修習虛妄的念頭。即下十種修煉之法也：就是下面所說的十種修煉的方法。此皆有漏：這些都是有漏洞的。進不如天：進步不如天人。退又勝人：退步又勝過人。故居山林人不及處：所以居住在山林人跡罕至的地方。名為仙趣：稱為仙趣。然此一趣余經不出：然而這一趣在其他的經典中沒有出現。以總報同人故：因為總的報應和人相同。今經開者：現在這部經開示出來。約所修行別故：因為所修行的不同。人天二趣所不攝故：因為不被人和天這兩種趣所包含。此皆外道類收：這些都被外道所收攝。
【English Translation】 English version: Response: To respond, to resonate. Participating in the human realm with slight literary talent, but not pure. Righteous habits as the cause. Hence, it is called 'mingling'. Those who obtain signs of rest: Having fully repaid and regained form. Born in the human realm. Participating in the 'mingling and understanding' category. Crooked habits as their profession. Ghosts receive bright spirits. Driven and employed, rushing swiftly without a moment's pause. Animals attract responses of rest. Humans mixed with intelligence. Examining the result from the cause. Certainly without error. Those who follow the norms: Having fully repaid and regained form, born in the human realm. Participating in the 'understanding' category. Due to litigious habits. Ghosts act by relying on humans. Transmitting and attaching to divine words. Revealing fortune and misfortune. Animals attract domestication and cunning. Humans understand poverty and prosperity. Unfazed by favor and disgrace. Peaceful and content. Hence, named 'understanding' category. Three concluding indications. Ananda: Ananda (阿難), one of the ten great disciples of the Buddha. All these have fully repaid their past debts. Regaining form in the human realm. All are bound by karma from beginningless time, inverted, giving rise to each other, killing each other. Not encountering the Tathagata: Tathagata (如來), one of the titles of the Buddha. Not hearing the true Dharma. In the toils of the world, naturally revolving. These are called pitiable beings. In hells, ghosts, and animals, repaying past karma. When the retribution of the three evil paths is exhausted, they return to human form. Following the good karma accumulated later. Separately divided into ten categories. Thus, all are inverted and revolving. To cease inversion, only through morality, concentration, and wisdom: Śīla, Samādhi, Prajñā (戒、定、慧). Without these three, rebirth cannot be stopped. If the Buddha does not appear. Who will speak this Dharma, enabling them to cultivate and avoid rebirth? Two of the five immortal realms. First, a general indication. Ananda: Ananda (阿難), one of the ten great disciples of the Buddha. Furthermore, there are those who do not rely on right enlightenment to cultivate Samadhi: Samadhi (三摩地), meditative concentration. Separately cultivating false thoughts. Preserving and solidifying form. Wandering in mountains and forests, where humans do not reach. There are ten kinds of immortals. Those who do not rely on right enlightenment. The practices of the Three Vehicles are all taught by the Buddha. This sutra even rebukes the Two Vehicles. Saying they do not recognize the root of birth and death, cultivating wrongly. How much more so for cultivating the path of immortals? Those who preserve and solidify form. Keeping the mind on longevity and immortality. Making this form firm and indestructible. Separately cultivating false thoughts. That is, the ten kinds of cultivation methods mentioned below. All these are flawed. Progressing is not as good as the heavens. Retreating is better than humans. Therefore, they reside in mountains and forests where humans do not reach. Called the immortal realm. However, this realm is not mentioned in other sutras. Because the overall retribution is the same as humans. This sutra reveals it now. Because the cultivation is different. Because it is not included in the realms of humans and heavens. All these are gathered by external paths.
。然亦禁防非佛正戒。但禁粗浮。即戒禁取也 二別顯。
阿難。彼諸眾生。堅固服餌而不休息。食道圓成。名地行仙 服餌者。即食麻仁草木之實。存形長久。一期壽永。輕舉未能。此道若成名地行仙也。
堅固草木而不休息。藥道圓成。名飛行仙 草木者即餐松啖柏之類。草木輕故。餌即體輕。由是飛行不墜于地。
堅固金石而不休息。化道圓成。名遊行仙 金石者服丹砂成九轉之類。化有二種。一能化骨令壽永體豎。二能化物俾賤作貴。此道茍成。遊戲人間濟貧恤苦得自在也。
堅固動止而不休息。氣精圓成。名空行仙 訊息養和。運用榮衛。神氣久著能履虛空。功用既成身堅壽永。名空行也。
堅固津液而不休息。潤德圓成。名天行仙 鼓天池。咽津液。固精華。歲久功著遂成潤德。言天行者。此非六慾。乃是世人謂靈仙居處名之為天。如張騫尋河源至崑崙見天宮之類。或所行不交欲境。如天無異。故云天行。
堅固精色而不休息。吸粹圓成。名通行仙 吞飲日月精氣。作意存變以延身命。由是功久。遂有異見通世物情。故云通行。
堅固咒禁而不休息。術法圓成。名道行仙 咒禁正是仙法道術。以此持身延而且固。術力成就名為道行。
堅固思念而不休
【現代漢語翻譯】 現代漢語譯本： 然而，他們也禁止防範那些並非佛陀正戒的戒律，但只是禁止粗淺表面的，這就是所謂的『戒禁取』。這是第二種，分別顯示。
阿難（Ananda，佛陀的十大弟子之一）。那些眾生，堅定地服用草藥而不停止，食療之道圓滿成就，就叫做地行仙。 服用草藥的人，就是吃麻仁、草木的果實，以此保持形體長久存在，壽命長遠。因為身體不夠輕盈，所以不能輕舉飛行。這種道如果修成，就叫做地行仙。
堅定地服用草木而不停止，藥道圓滿成就，就叫做飛行仙。 服用草木的人，就是吃松樹葉、柏樹葉之類的東西。草木輕盈，所以服食後身體輕便，因此可以飛行而不墜落於地。
堅定地服用金石而不停止，化道圓滿成就，就叫做**仙（原文如此，此處應為某種仙人的名稱）。 服用金石的人，就是服食丹砂煉成九轉金丹之類。『化』有兩種含義：一是能使骨骼轉化，壽命長久，身體挺拔；二是能使事物轉化，使低賤的變成高貴。這種道如果修成，就能在人間遊戲，救濟貧困，憐憫疾苦，得到自在。
堅定地進行動止吐納而不停止，氣精圓滿成就，就叫做空行仙。 通過調息養生，運用營衛之氣，神氣長久積聚，就能在虛空中行走。功力修成后，身體堅固，壽命長久，就叫做空行仙。
堅定地滋潤津液而不停止，潤德圓滿成就，就叫做天行仙。 鼓動天池（口腔），吞嚥津液，固守精華。時間長了，功力顯現，就成就了潤澤的德行。說『天行』，這並非指六慾。而是世人認為靈仙居住的地方叫做『天』。如同張騫尋找黃河源頭到達崑崙山，看見天宮之類。或者所行之處不涉及慾望的境界，如同天界沒有慾望一樣，所以叫做天行。
堅定地攝取精色而不停止，吸取精華圓滿成就，就叫做通行仙。 吞飲日月精華之氣，用意念存想變化，以此延續生命。因此，時間長了，就會有奇異的見解，通曉世間萬物的情狀，所以叫做通行。
堅定地持誦咒語禁制而不停止，術法圓滿成就，就叫做道行仙。 咒語禁制正是仙家的法術。用它來保持身體，使其延續而且穩固。術力成就，就叫做道行。
堅定地進行思念而不停止……
【English Translation】 English version: However, they also prohibit guarding against precepts that are not the true precepts of the Buddha, only prohibiting the crude and superficial, which is called 'precept-taking'. This is the second type, separately displayed.
Ananda (one of the ten great disciples of the Buddha). Those beings who steadfastly take herbal elixirs without ceasing, perfecting the path of diet, are called Earth-Walking Immortals. Those who take herbal elixirs eat hemp seeds and the fruits of herbs and trees, thereby maintaining their form for a long time and extending their lifespan. Because their bodies are not light enough, they cannot fly easily. If this path is cultivated to completion, they are called Earth-Walking Immortals.
Steadfastly taking herbs and trees without ceasing, perfecting the path of medicine, are called Flying Immortals. Those who take herbs and trees eat things like pine needles and cypress leaves. Herbs and trees are light, so after taking them, the body becomes light, and therefore they can fly without falling to the ground.
Steadfastly taking metals and stones without ceasing, perfecting the path of transformation, are called ** Immortals (as in the original text, this should be the name of a certain type of immortal). Those who take metals and stones take things like cinnabar to refine the Nine-Turn Golden Elixir. 'Transformation' has two meanings: one is to transform the bones, making them long-lived and the body upright; the other is to transform things, making the lowly become noble. If this path is cultivated to completion, they can play in the human world, relieve poverty, and have compassion for suffering, attaining freedom.
Steadfastly practicing movement and stillness without ceasing, perfecting the essence of qi, are called Sky-Walking Immortals. By regulating breathing and nourishing life, utilizing the nourishing and defensive qi, and accumulating spiritual energy for a long time, they can walk in the void. Once the skill is cultivated to completion, the body becomes firm and the lifespan long, and they are called Sky-Walking Immortals.
Steadfastly nourishing fluids without ceasing, perfecting the virtue of moistening, are called Celestial-Walking Immortals. Activating the Celestial Pool (oral cavity), swallowing saliva, and solidifying essence. Over time, the skill manifests, and the virtue of moistening is achieved. Saying 'Celestial-Walking' does not refer to the six desires. Rather, it is because people call the place where spiritual immortals live 'Heaven'. Like Zhang Qian searching for the source of the Yellow River and reaching Kunlun Mountain, seeing celestial palaces and the like. Or the place they travel to does not involve the realm of desire, just as the heavens are without desire, so it is called Celestial-Walking.
Steadfastly absorbing essence without ceasing, perfecting the absorption of purity, are called Universal-Walking Immortals. Swallowing and drinking the essence of the sun and moon, using intention to contemplate changes, thereby prolonging life. Therefore, over time, they will have strange insights and understand the conditions of all things in the world, so they are called Universal-Walking.
Steadfastly reciting mantras and prohibitions without ceasing, perfecting the art of magic, are called Path-Walking Immortals. Mantras and prohibitions are precisely the magic arts of immortals. Using them to maintain the body, making it long-lasting and stable. Once the power of magic is achieved, they are called Path-Walking.
Steadfastly engaging in thought without ceasing...
息。思憶圓成。名照行仙 念緣前境。繫心不忘。專注弗移。久而發用。照明境界。咸悉化源。如定發慧。故名照行。
堅固交遘而不休息。感應圓成。名精行仙 世有采陰采陽之術。名為交構。久而功成。此感彼應。吸彼精氣以固我身。故名精行。
堅固變化而不休息。覺悟圓成。名絕行仙 存想世間皆成變化。境既變化。心想亦亡猶如槁木。有為功用暫得如是。故云絕行。如上十類。皆云行者。日久成功通流故也 三結示。
阿難。是等皆於人中煉心。不修正覺。別得生理。壽千萬歲。休止深山或大海島絕於人境。斯亦輪迴妄想。流轉。不修三昧。報盡還來。散入諸趣 生理謂長生之理。即上十種修煉之法也。言人中者。以仙趣無別總報。即於人身總報果上。加以前來十種修煉。轉成仙也。妄想不真終隨業墜 六天趣二。一列釋諸天三。初欲界二。一列釋六。初四天王天。
阿難。諸世間人。不求常住。未能捨諸妻妾恩愛。于邪淫中心不流逸。澄瑩生明。命終之後鄰于日月。如是一類名四天王天 不求常住即不修正覺也。無定力故不能捨愛。有善戒故心不流逸。善根力故心澄身明。此則澄瑩欲心發生明性。此人命終。生須彌半。鄰日月宮。所有天眾皆此天管 二忉利天。
於己妻
【現代漢語翻譯】 現代漢語譯本： 息。思憶圓成，名為照行仙（通過思念和回憶達到圓滿成就的仙人）：念頭專注於之前的境界，心繫於此而不忘卻，專心致志而不轉移。時間久了，這種能力就會顯現出來，照亮所處的境界，完全明白一切變化的根源，就像通過禪定而生出智慧一樣，所以叫做照行。
堅固地進行交合而不停止，感應達到圓滿成就，名為精行仙（通過堅固的交合行為達到圓滿成就的仙人）：世間存在採陰補陽的法術，被稱為交構。長期進行，功力成就，就能達到彼此感應，吸收對方的精氣來鞏固自身，所以叫做精行。
堅固地進行變化而不停止，覺悟達到圓滿成就，名為絕行仙（通過堅固的變化行為達到圓滿成就的仙人）：存想世間一切都在變化，當外在境界發生變化時，內心的想法也隨之消失，就像枯木一樣。這種有為的功用只能暫時達到這種狀態，所以叫做絕行。以上這十類，都稱為『行』，是因為日積月累，最終能夠通達流暢。
阿難，這些人都在人間煉心，但不修正確的覺悟，而是另外獲得一種維持生命的手段，可以活到千萬歲。他們隱居在深山或遠離人煙的大海島嶼上。但這仍然是輪迴中的妄想和流轉。如果不修習三昧，壽命終結后還會回到輪迴中，散落到各個道趣。
『生理』指的是長生不老的道理，也就是上面所說的十種修煉方法。說『人中』，是因為仙道沒有單獨的總報，而是在人身的總報果報上，加上前面所說的十種修煉，從而轉變成仙。妄想不真實，最終還是會隨著業力而墮落。
阿難，世間的人，不尋求永恒的常住之境，不能捨棄對妻妾的恩愛，但在邪淫方面，內心沒有放縱流逸，能夠保持澄澈明亮，這樣的人在死後會靠近日月。這一類眾生被稱為四天王天（四大天王所居住的天界）。
不尋求常住，就是不修正確的覺悟。因為沒有堅定的定力，所以不能捨棄愛慾。因為有良好的戒律，所以內心沒有放縱流逸。憑藉善根的力量，內心澄澈，身體明亮。這是因為澄凈的欲心能夠生髮出明亮的本性。這樣的人死後，會生在須彌山的半山腰，靠近日月宮殿。所有的天眾都由這個天界管轄。
對於自己的妻子
【English Translation】 English version: Resting. Perfecting through recollection. Named 'Illuminating Conduct Immortal' (an immortal who achieves perfection through recollection): Thoughts focus on past states, the mind is attached and does not forget, concentrating without shifting. Over time, this ability manifests, illuminating the surrounding realm, fully understanding the source of all changes, like wisdom arising from meditation, hence the name 'Illuminating Conduct'.
Firmly engaging in intercourse without rest, responsive connection achieving perfection. Named 'Essence Conduct Immortal' (an immortal who achieves perfection through firm intercourse): In the world, there are techniques of extracting yin and yang, called intercourse. Practiced for a long time, the skill is accomplished, achieving mutual responsiveness, absorbing the other's essence to strengthen oneself, hence the name 'Essence Conduct'.
Firmly transforming without rest, awakening achieving perfection. Named 'Transcendent Conduct Immortal' (an immortal who achieves perfection through firm transformation): Contemplating that all in the world is transforming. As the environment transforms, the mind's thoughts also vanish, like withered wood. Such contrived efforts can only achieve this state temporarily, hence the name 'Transcendent Conduct'. The above ten categories are all called 'Conduct' because with prolonged practice, one eventually becomes fluent and unobstructed.
Ananda, all these people refine their minds in the human realm but do not cultivate correct enlightenment, instead obtaining a different means of sustaining life, living for tens of millions of years. They retreat to deep mountains or remote islands far from human habitation. But this is still delusion and wandering within samsara. Without cultivating samadhi, when their lifespan ends, they will return to the cycle of rebirth, scattering into various realms.
'Sustaining life' refers to the principle of longevity, which is the ten methods of cultivation mentioned above. Saying 'in the human realm' is because the realm of immortals does not have a separate general retribution; it is on top of the general retribution of the human body that these ten types of cultivation are added, transforming into an immortal. Delusion is not real and will ultimately lead to falling according to karma.
Ananda, people in the world do not seek permanent abiding, are unable to relinquish the love and affection for their wives and concubines, but in terms of improper sexual conduct, their minds do not become unrestrained and dissipated, maintaining clarity and brightness. After death, they will be close to the sun and moon. This type of being is called the Four Heavenly Kings Heaven (the realm inhabited by the Four Heavenly Kings).
Not seeking permanent abiding means not cultivating correct enlightenment. Because they lack firm concentration, they cannot relinquish desire. Because they have good precepts, their minds do not become unrestrained and dissipated. By the power of good roots, their minds are clear and their bodies are bright. This is because a purified mind of desire can give rise to a bright nature. After death, such people will be born on the mountainside of Mount Sumeru, close to the palaces of the sun and moon. All the heavenly beings are governed by this heaven.
Regarding their own wives
房淫愛微薄。于凈居時不得全味。命終之後。超日月明居人間頂。如是一類名忉利天 欲愛漸微。於己室家亦減愛慾。故無全味。味著也。言凈居者不由雜穢。揀異行邪也。超日月者以善增故。愛心又減身則又升。故生忉利。忉利此云三十三。帝釋居處也 三焰摩天。
逢欲暫交。去無思憶。於人間世動少靜多。命終之後。于虛空中朗然安住。日月光明上照不及。是諸人等自有光明。如是一類名須焰摩天 未離欲心。逢境暫遘漸薄于下。故云去無思憶。逢欲猶交。故云動少。去無思憶。故云靜多。斯行又增身則又勝。故生時分。焰摩云時分。此是空居初天也 四兜率天。
一切時靜。有應觸來未能違戾。命終之後上升精微。不接地獄諸人天境。乃至劫壞三災不及。如是一類名兜率陀天 行勝於前。故云一切時靜。應觸者。應謂相應。觸即欲境。尚猶順而從之。故云未能違戾。命終漸勝。故生此天。上升精微等者。即約一生補處菩薩所居器說。以同名兜率故。此云知足 五樂變化天。
我無慾心。應汝行事。于橫陳時味如嚼蠟。命終之後生越化地。如是一類名樂變化天 無心於境。境自橫來。境自有心己何所味。故云味如嚼蠟等。以樂變化五欲之境而受用故 六他化自在天。
無世間心。同世
【現代漢語翻譯】 現代漢語譯本： 房淫愛微薄（對性愛的慾望很微弱）。在清凈的居所時，不能完全體驗到性愛的樂趣。命終之後，超越日月的光明，居住在人間界的頂端。像這樣的一類眾生，稱為忉利天（Trayastrimsa Deva，三十三天）。 對性愛的慾望逐漸減弱，即使在自己的家中，也減少了愛慾。因此不能完全體驗到性愛的樂趣，因為還執著于這種樂趣。說『清凈的居所』，是因為沒有混雜污穢，以此來區別于邪淫的行為。『超越日月』，是因為善業增長的緣故。愛慾之心又減少，自身也就上升，所以生於忉利天。忉利，這裡翻譯為三十三，是帝釋（Indra）居住的地方。 三、焰摩天（Yama Deva）。 遇到性慾時，短暫地交合，事後沒有思念和回憶。在人間世時，活動少而靜止多。命終之後，在虛空中明亮地安住。日月的光明向上照射也無法到達。這些眾生自身具有光明。像這樣的一類眾生，稱為須焰摩天（Suyama Deva）。 還沒有脫離性慾之心，遇到境界時，短暫地交合，（慾望）逐漸淡薄于地獄。所以說『事後沒有思念和回憶』。遇到性慾仍然交合，所以說『活動少』。事後沒有思念和回憶，所以說『靜止多』。這種行為又增長，自身也就更加殊勝，所以生於時分天。焰摩，翻譯為時分，這是空居天的第一層天。 四、兜率天（Tusita Deva）。 一切時都處於寂靜的狀態，有相應的觸覺到來時，不能違背和抗拒。命終之後，上升到更加精微的地方，不與地獄的人天境界相接觸，乃至劫壞時，三災也無法到達。像這樣的一類眾生，稱為兜率陀天（Tusita Deva）。 行為勝過之前，所以說『一切時都處於寂靜的狀態』。『應觸』，『應』是指相應，『觸』就是指性慾的境界。尚且還順從它，所以說『不能違背和抗拒』。命終之後逐漸殊勝，所以生於此天。『上升精微等』，這是就一生補處菩薩所居住的宮殿來說的，因為都叫做兜率天。這裡翻譯為知足。 五、樂變化天（Nirmanarati Deva）。 我沒有性慾之心，只是爲了應付你的行為。在性行為發生時，感覺如同嚼蠟。命終之後，生於越化地。像這樣的一類眾生，稱為樂變化天（Nirmanarati Deva）。 對境界沒有（貪）欲之心，境界自己橫陳而來。境界自己有心，自己又有什麼可品味的呢？所以說『感覺如同嚼蠟』等等。因為喜歡變化五欲的境界而受用。 六、他化自在天（Paranirmita-vasavartin Deva）。 沒有世間的心，和世間...
【English Translation】 English version: Sexual desire and love are very weak. One cannot fully experience the pleasure of sexual love while living in a pure dwelling. After death, one transcends the brightness of the sun and moon and dwells at the summit of the human realm. Beings of this kind are called Trayastrimsa Devas (Thirty-three Heavens). Sexual desire gradually diminishes, and even in one's own home, lust is reduced. Therefore, one cannot fully experience the pleasure of sexual love because one is still attached to it. 'Pure dwelling' means that there is no mixture of defilement, distinguishing it from the practice of wrong conduct. 'Transcends the sun and moon' is because of the increase of good deeds. The mind of love and desire decreases further, and the body ascends, so one is born in the Trayastrimsa Heaven. Trayastrimsa, here translated as Thirty-three, is the place where Indra resides. Three, Yama Deva (Yama Heaven). When encountering sexual desire, one engages in brief intercourse, without subsequent thoughts or memories. In the human world, there is little activity and much stillness. After death, one dwells brightly in the empty sky. The light of the sun and moon cannot reach upwards. These beings possess their own light. Beings of this kind are called Suyama Devas. One has not yet detached from the mind of sexual desire, and when encountering a situation, one engages in brief intercourse, (desire) gradually diminishing compared to the lower realms. Therefore, it is said 'without subsequent thoughts or memories.' Still engaging in intercourse when encountering desire, so it is said 'little activity.' Without subsequent thoughts or memories, so it is said 'much stillness.' This conduct increases further, and the body becomes more superior, so one is born in the Yama Heaven. Yama, translated as 'time division,' is the first heaven of the sky dwelling. Four, Tusita Deva (Tusita Heaven). At all times, one is in a state of stillness, and when corresponding sensations arise, one cannot resist or oppose them. After death, one ascends to a more subtle place, not contacting the realms of humans and devas in the lower realms, and even when the kalpa is destroyed, the three calamities cannot reach. Beings of this kind are called Tusita Devas. Conduct surpasses the previous, so it is said 'at all times, one is in a state of stillness.' 'Corresponding sensations,' 'corresponding' refers to being in accordance, 'sensations' refers to the realm of sexual desire. One still complies with it, so it is said 'cannot resist or oppose them.' After death, one gradually becomes superior, so one is born in this heaven. 'Ascends to a more subtle place, etc.,' this refers to the palace where the Bodhisattva awaiting their final rebirth resides, because they are both called Tusita Heaven. Here it is translated as 'contentment'. Five, Nirmanarati Deva (Nirmanarati Heaven). I have no mind of sexual desire, but merely comply with your actions. During sexual activity, it feels like chewing wax. After death, one is born in the land of transformation. Beings of this kind are called Nirmanarati Devas. There is no (greedy) desire for the realm, the realm presents itself. The realm itself has a mind, so what is there for oneself to taste? Therefore, it is said 'feels like chewing wax,' etc. Because one enjoys transforming the realm of the five desires and making use of it. Six, Paranirmita-vasavartin Deva (Paranirmita-vasavartin Heaven). Without a worldly mind, and with the world...
行事。於行事交了然超越。命終之後。遍能出超化無化境。如是一類名他化自在天 行事交者此亦橫陳也。前雖亡味。會境猶起欲心。此則無心。故云瞭然超越。然今且約無粗相說。豈亡微細愛慾。以未離欲界故。化無化者。化即第五天。無化即下諸天。俱舍云。樂受用他所變化五欲境故。以有自在力遣他變化而受用之。故云他化自在。上之六天。皆因欲心漸輕得報漸勝。若情慾重者必不生天。俱舍頌云。六受欲交抱執手笑視淫。亦明受欲輕相也 二結示。
阿難。如是六天。形雖出動。心跡尚交。自此已還名為欲界 此之六天。身有光明。飛行自在。壽命長遠。漸增漸勝。不同下之人趣。故云形雖出動。又人趣雜類壽命短促。遷變不常。天之福命卒難搖動。故云出動。尚有欲境相遘。故云心跡尚交。若至定地永無慾對矣。
首楞嚴義疏注經卷第八(之三) 大正藏第 39 冊 No. 1799 首楞嚴義疏注經
首楞嚴義疏注經卷第九(之一)
長水沙門子璇集
二色界者。以此界中依正二報色法殊勝。從勝為名也。通名梵世者。梵是凈義。離欲染故。禪所生故。異散動故。此界總有一十八天。若俱舍云。三靜慮各三第四靜慮八。即除無想也。依大眾部。與今經同。即加無想
【現代漢語翻譯】 現代漢語譯本：行事。於行事中的交往瞭然超越（指對男女交往之事已經完全超越）。命終之後，能夠普遍地超出並化生於無化之境（指不需依賴他人變化五欲之境）。像這樣的一類天，名為他化自在天（指能夠隨意變化並享受他人所變化之境的天）。行事交往，這也是一種橫向的陳列。前面雖然亡味（指沒有男女之間的實際接觸），但面對境界仍然會生起欲心。而這種天則沒有欲心，所以說『瞭然超越』。然而現在只是就無粗相來說，難道就沒有微細的愛慾了嗎？因為還沒有離開欲界。『化無化』，化指的是第五天，無化指的是下方的諸天。《俱舍論》中說：『樂於受用他人所變化的五欲之境，因為有自在的力量，可以使他人變化並受用之，所以稱為他化自在。』上面的六天，都是因為欲心逐漸減輕，得到的果報也逐漸殊勝。如果情慾很重，必定不能生天。《俱舍論》的偈頌說：『六受欲交抱執手笑視淫』，也說明了受欲的輕重之相。 阿難，像這樣的六天，形體雖然已經超出動亂，但心識的痕跡仍然有交往。從這裡開始，都稱為欲界。這六天的身體有光明，飛行自在，壽命長遠，逐漸增長和殊勝，不同於下方的人道。所以說『形雖出動』。而且人道混雜，壽命短促，遷變無常。天人的福命最終難以動搖，所以說『出動』。仍然有欲境的相互遭遇，所以說『心跡尚交』。如果到達定地，就永遠沒有欲對了。 《首楞嚴義疏注經》卷第八(之三) 大正藏第 39 冊 No. 1799 《首楞嚴義疏注經》 《首楞嚴義疏注經》卷第九(之一) 長水沙門子璇集 二禪天，因為這個界中依報和正報的色法殊勝，所以從殊勝之處來命名。通稱為梵世，梵是清凈的意思，因為遠離欲染，因為禪定所生，因為不同於散亂動搖。這個界總共有十八天。如果按照《俱舍論》所說，是三靜慮各有三天，第四靜慮有八天，就是除去了無想天。按照大眾部的說法，與本經相同，就是加上無想天。
【English Translation】 English version: Acting. In the interactions of acting, there is a clear transcendence (referring to a complete transcendence of matters of male-female interaction). After the end of life, one can universally transcend and be born in the realm of 'non-transformation' (referring to a realm that does not rely on others to transform the objects of the five desires). Such a class of beings is called Paranirmita-vasavartin Devas (devas who can freely transform and enjoy the transformations of others). The interaction of acting is also a kind of horizontal arrangement. Although there is no 'taste' (referring to no actual physical contact between men and women), the mind still arises with desires when facing the realm. But these devas have no desire, so it is said 'clearly transcend'. However, now we are only talking about the absence of coarse appearances. Is there no subtle love and desire? Because they have not yet left the desire realm. 'Transformation and non-transformation', transformation refers to the fifth heaven, and non-transformation refers to the heavens below. The Abhidharmakosa says: 'They enjoy using the objects of the five desires transformed by others, because they have the power of freedom, they can make others transform and enjoy them, so they are called Paranirmita-vasavartin.' The six heavens above are all because the desire mind gradually decreases, and the resulting rewards gradually become more excellent. If emotional desires are heavy, one will certainly not be born in heaven. The verse in the Abhidharmakosa says: 'Six receive desire, intercourse, embrace, hold hands, laugh, look, and lust', which also illustrates the light and heavy aspects of receiving desire. Ananda, like these six heavens, although the form has transcended movement, the traces of consciousness still have interaction. From here on, it is called the Desire Realm. These six heavens have light in their bodies, fly freely, have long lifespans, and gradually increase and become more excellent, unlike the lower human realm. Therefore, it is said 'the form has transcended movement'. Moreover, the human realm is mixed, with short lifespans, and impermanent changes. The blessings and lives of the devas are ultimately difficult to shake, so it is said 'transcended movement'. There is still mutual encounter with the realm of desire, so it is said 'the traces of consciousness still have interaction'. If one reaches the realm of samadhi, there will never be an encounter with desire. Shoulengyan Yishu Zhu Jing, Volume 8 (Part 3) Taisho Tripitaka Volume 39, No. 1799, Shoulengyan Yishu Zhu Jing Shoulengyan Yishu Zhu Jing, Volume 9 (Part 1) Compiled by Shramana Zixuan of Changshui The Second Dhyana Heaven, because the material phenomena of the dependent and principal retributions in this realm are excellent, it is named from the excellent aspect. It is commonly called the Brahma World, Brahma means purity, because it is far from the defilement of desire, because it is born from dhyana, because it is different from scattered movement. This realm has a total of eighteen heavens. If according to the Abhidharmakosa, each of the three dhyanas has three heavens, and the fourth dhyana has eight heavens, which excludes the Asamjnika Heaven (the Heaven of Non-Perception). According to the Mahasanghika school, it is the same as this sutra, which is to add the Asamjnika Heaven.
文三。一總指。
阿難。世間一切所修心人。不假禪那。無有智慧 此總明修心之人須假禪定然後發慧。定慧均平方稱靜慮。若不爾者。不得名禪。意顯此四位中皆因禪慧。然于其中所伏惑習差降有異。故分諸天。下自辨釋。或可此文約世間人不修無漏禪定不發無漏正慧。遂感四禪果報不能出離。凡夫雖曰修禪。但是有漏六行事觀不離虛妄不名禪那。如下文云。此三勝流雖非正修真三摩地。又云。但能執身不行淫慾等。又下結云。此皆不了妙覺明心。積妄發生妄有三界等 二列釋四。一初禪二。一釋三。一梵眾天。
但能執身不行淫慾。若行若坐想念俱無。愛染不生無留欲界。是人應念身為梵侶。如是一類名梵眾天 專意在此。故云但能執身等。想念俱無者。由行六行厭下欲界是苦粗障忻上色界是凈妙離。故得欲界惑伏。名愛染不生。由是命終即生色界。故云無留欲界。此即粗苦不起凈相現前。即是凈定。味此而生。名為梵眾。即凡夫所修六行伏惑之所感也 二梵輔天。
欲習既除。離欲心現。于諸律儀愛樂隨順。是人應時能行梵德。如是一類名梵輔天 已伏欲惑。故云欲習既除。得上初禪定心顯現。故云離欲心現。此結上也。于諸下正明此天。于定共戒愛樂隨順梵行成就防非不失。此則兼護律
【現代漢語翻譯】 現代漢語譯本 文三：總括指示。
阿難，世間所有修行的人，如果不憑藉禪那（dhyana，禪定），就沒有智慧。這總的說明修行的人必須憑藉禪定才能生髮智慧。禪定和智慧均等才稱為靜慮（samatha-vipassana，止觀）。如果不是這樣，就不能稱為禪。意思是說這四禪天都因為禪定和智慧。然而，其中所降伏的惑和習氣有差別，所以分為諸天。下面開始辨別解釋。或者可以說這段文字是說世間人不修無漏的禪定，不生髮無漏的正慧，於是感得四禪的果報，不能出離。凡夫雖然也說修禪，但只是有漏的六行事觀，不離虛妄，不能稱為禪那。如下文所說：『這三種殊勝的流類，雖然不是真正修習真三摩地（samadhi，正定）。』又說：『但能執持身體，不行淫慾等。』下面總結說：『這些都是不了達妙覺明心，積累虛妄，發生虛妄的三界等。』二、列舉解釋四禪天。一、初禪二天。一、解釋三天。一、梵眾天（Brahmakayika Devas）。
但能執持身體，不行淫慾，或行或坐，想念都沒有，愛染不生，沒有留在欲界。這種人應念自身成為梵天的眷屬。像這樣的一類，稱為梵眾天。專注於此，所以說『但能執身等』。『想念俱無』，是因為實行六行，厭惡下方的欲界是苦、粗、障，欣喜上方的是凈、妙、離。所以能夠降伏欲界的迷惑，稱為『愛染不生』。因此命終之後就生到，所以說『沒有留在欲界』。這就是粗苦不起，清凈的景象顯現，就是清凈的禪定。品味這個而生，稱為梵眾天。這是凡夫所修的六行伏惑所感得的。
二、梵輔天（Brahmapurohita Devas）。
欲習既然消除，離欲的心顯現，對於各種律儀愛樂隨順。這種人應時能夠行梵德。像這樣的一類，稱為梵輔天。已經降伏了欲惑，所以說『欲習既然消除』。得到初禪的定心顯現，所以說『離欲的心顯現』。這是總結上面所說的。『對於各種律儀』，這是正式說明此天。對於定共戒愛樂隨順，梵行成就，防止過失不犯。這就是兼顧守護戒律。
【English Translation】 English version Text 3: A General Indication.
Ananda, all those in the world who cultivate their minds, without relying on dhyana (meditation), lack wisdom.' This generally explains that those who cultivate their minds must rely on dhyana to develop wisdom. When dhyana and wisdom are equal, it is called samatha-vipassana (tranquility and insight). If not, it cannot be called dhyana. This means that all four dhyana heavens are due to dhyana and wisdom. However, the delusions and habits subdued within them differ, so they are divided into various heavens. The following begins to distinguish and explain. Or it can be said that this passage refers to worldly people who do not cultivate uncontaminated dhyana and do not develop uncontaminated right wisdom, thus experiencing the karmic reward of the four dhyanas and being unable to escape. Although ordinary people speak of cultivating dhyana, it is only contaminated six-aspect contemplation, not free from delusion, and cannot be called dhyana. As the following text says: 'These three superior streams, although not truly cultivating true samadhi (concentration).' And also says: 'But can only control the body and not engage in sexual desire, etc.' The following concludes: 'All these do not understand the wonderfully enlightened mind, accumulating delusion and generating the delusory Three Realms, etc.' Second, list and explain the four dhyana heavens. First, the first dhyana two heavens. First, explain three heavens. First, Brahmakayika Devas (Heaven of Brahma's Community).
They can only control their bodies and not engage in sexual desire. Whether walking or sitting, thoughts are absent, and attachment does not arise, not remaining in the desire realm. These people immediately think of themselves as belonging to Brahma's retinue. Such a class is called Brahmakayika Devas.' Focusing on this, hence the saying 'can only control the body, etc.' 'Thoughts are absent' because they practice the six aspects, disliking the lower desire realm as suffering, coarse, and obstructive, and delighting in the upper ** as pure, wonderful, and detached. Therefore, they can subdue the delusions of the desire realm, called 'attachment does not arise.' Therefore, after death, they are born in **, hence the saying 'not remaining in the desire realm.' This is when coarse suffering does not arise, and pure appearances manifest, which is pure dhyana. Born from savoring this, they are called Brahmakayika Devas. This is what ordinary people cultivate, the karmic reward of subduing delusions through the six aspects.
Second, Brahmapurohita Devas (Heaven of Brahma's Ministers).
Since the habits of desire are eliminated, the mind free from desire manifests, and they love and comply with various precepts. These people can then practice Brahma's virtues. Such a class is called Brahmapurohita Devas.' Having already subdued the delusions of desire, hence the saying 'since the habits of desire are eliminated.' Having attained the mind of the first dhyana, hence the saying 'the mind free from desire manifests.' This concludes what was said above. 'Regarding various precepts,' this formally explains this heaven. They love and comply with the precepts shared with dhyana, accomplishing Brahma's conduct, preventing faults and not transgressing. This is taking care to protect the precepts.
儀凈戒成德匡弼梵主。故名梵輔 三大梵天。
身心妙圓。威儀不鈌。清凈禁戒。加以明悟。是人應時能統梵眾為大梵王。如是一類名大梵天 禪觀轉勝。受生細妙。故云身心妙圓。復具戒德。故云威儀不缺。此結前也。清凈下正明此天。于定戒中發慧明悟。斯則慧解過人。能為梵主統攝梵眾。準俱舍說。威德光明獨一而住。無尋準伺定力所感。下二天具有尋伺。又劫末後去劫成先來。外道不測。便執為常。又因起念見有天生。便執能生世間為一因主 二結。
阿難。此三勝流。一切苦惱所不能逼。雖非正修真三摩地。清凈心中諸漏不動。名為初禪 已離欲界八苦。故云所不能逼。但是六行伏惑。故云非真三昧。凡真修禪者。不於三界現身意。縱得勝妙定相現前。了了自知而無取著。今此雖得清凈似三摩地。以不了故味著受生。然能離欲散心粗動。故云諸漏不動。是故結云。此三勝流總名初禪。俱舍云。離生喜樂地離欲界雜惡生得輕安樂。然此初禪所得功德有五支林。一覺。二觀。三喜。四樂。五一心支。行相如天臺法界次第中 二二禪二。一釋三。一少光天。
阿難。其次梵天。統攝梵人。圓滿梵行。澄心不動。寂湛生光。如是一類名少光天 王為梵主。故云統攝。戒定慧具。故云圓滿梵行。此
【現代漢語翻譯】 現代漢語譯本： 儀容整潔，戒律精嚴，德行足以匡正輔弼梵天之主，因此得名梵輔（輔助梵天之主）。這指的是三大梵天。 身心達到微妙圓融的境界，威儀沒有絲毫缺失，持守清凈的禁戒，並且具有明智的領悟。這樣的人就能應時統領梵眾，成為大梵天王。像這樣的一類天人，被稱為大梵天（Mahābrahmā）。禪定觀行的境界更加殊勝，所受的生命形態也更加精細美妙，所以說『身心妙圓』。又具備戒律的德行，所以說『威儀不缺』。這是總結前面的內容。『清凈』以下，正是說明此天人，在禪定和戒律中生髮智慧和明悟。這樣就是智慧見解超過常人，能夠作為梵天之主，統攝管理梵眾。按照《俱舍論》的說法，他們威德光明，獨自安住，沒有尋伺（Vitarka-Vicara）的念頭，這是禪定力量所感召的。下面的二禪天還有尋伺。而且在劫末之後，去劫成劫之前到來。外道不能測知，就執著認為是常住不變的。又因為生起念頭，見到有天人出生，就執著認為能夠創生世間，是唯一的因和主宰。這是第二重總結。 阿難（Ānanda），這三種殊勝的天人，一切苦惱都不能逼迫他們。雖然不是真正修習真三摩地（samādhi），但是在清凈心中，各種煩惱不再動搖，這叫做初禪（prathama-dhyāna）。 已經脫離欲界的八種苦惱，所以說『不能逼迫』。但是用六行觀來伏住惑業，所以說『非真三昧』。凡是真正修禪的人，不會在三界顯現身和意。即使得到殊勝美妙的定境顯現於前，也能清清楚楚地知道而不去執著。現在這些人雖然得到清凈，類似於三摩地，因為不能透徹明瞭，所以貪戀執著，接受果報而再次受生。然而能夠遠離慾望和散亂的心，粗重的妄念不再動搖，所以說『諸漏不動』。因此總結說，這三種殊勝的天人，總稱為初禪。 《俱舍論》說，這是脫離由雜染惡業所生的欲界，得到輕安喜樂的境界。而且這初禪所得到的功德，有五支林：一覺（Vitarka），二觀（Vicara），三喜（Prīti），四樂（Sukha），五一心支（Ekāgratā）。這些行相，如同天臺宗《法界次第》中所說。二禪分為兩部分。第一部分解釋，分為三小節。第一小節是少光天（Parīttābha）。 阿難（Ānanda），其次的梵天，統領管理梵眾，圓滿成就梵行，澄凈心念而不動搖，寂靜光明自然生髮。像這樣的一類天人，叫做少光天（Parīttābha）。梵天之王作為梵天之主，所以說『統攝』。戒、定、慧三學完備，所以說『圓滿梵行』。這裡
【English Translation】 English version: Their dignified appearance is complete, their precepts are pure, and their virtue is sufficient to assist and guide the lord of the Brahma heavens. Therefore, they are named Brahma-pāriṣadya (Brahma Assistants). This refers to the Three Great Brahma Heavens. Their body and mind have reached a state of subtle and perfect harmony, their demeanor is without any flaw, they uphold pure precepts, and they possess clear understanding. Such individuals can, in due course, lead the Brahma assembly and become Great Brahma Kings. This type of being is called Mahābrahmā (Great Brahma). Their meditative contemplation becomes even more superior, and the forms of life they receive are even more refined and wonderful. Therefore, it is said that their 'body and mind are subtly perfect.' Furthermore, they possess the virtue of precepts, so it is said that their 'demeanor is without flaw.' This is a summary of the previous content. 'Pure' and following, it precisely explains that these beings develop wisdom and understanding in meditation and precepts. Thus, their wisdom and insight surpass ordinary people, enabling them to be lords of the Brahma heavens, leading and managing the Brahma assembly. According to the Abhidharmakośa, they possess majestic virtue and radiant light, dwelling alone, without thoughts of Vitarka-Vicara (Initial Application and Sustained Application), which is induced by the power of meditation. The lower Second Dhyana heavens still have Vitarka-Vicara. Moreover, they arrive after the end of a kalpa and before the formation of the next kalpa. Outsiders cannot fathom this, so they cling to the belief that it is permanent and unchanging. Furthermore, because they give rise to the thought and see beings being born, they cling to the belief that they can create the world and are the sole cause and master. This is the second summary. Ānanda, these three superior beings cannot be afflicted by any suffering. Although they are not truly practicing true samādhi (concentration), in their pure minds, the various defilements no longer stir. This is called the First Dhyana (prathama-dhyāna). They have already escaped the eight sufferings of the desire realm, so it is said that they 'cannot be afflicted.' However, they subdue afflictions using the six aspects of contemplation, so it is said that it is 'not true samādhi.' Those who truly practice meditation do not manifest body and mind in the three realms. Even if a superior and wonderful state of samādhi appears before them, they clearly know it without clinging to it. Now, although these beings attain purity, similar to samādhi, because they cannot thoroughly understand, they are attached and cling, accepting the consequences and being reborn again. However, they can distance themselves from desire and scattered thoughts, and the coarse thoughts no longer stir, so it is said that 'the outflows do not move.' Therefore, it is concluded that these three superior beings are collectively called the First Dhyana. The Abhidharmakośa says that this is escaping the desire realm, which is born from defiled and evil karma, and attaining a state of light, ease, joy, and happiness. Moreover, the merits attained in this First Dhyana have five limbs: Vitarka (Initial Application), Vicara (Sustained Application), Prīti (Joy), Sukha (Happiness), and Ekāgratā (One-pointedness of Mind). These aspects are as described in the Tiantai School's '次第法門' (The Order of Practice). The Second Dhyana is divided into two parts. The first part is an explanation, divided into three subsections. The first subsection is Parīttābha (Limited Light). Ānanda, the next Brahma heavens lead and manage the Brahma assembly, perfectly accomplishing Brahma conduct, purifying their thoughts without wavering, and naturally generating serene light. This type of being is called Parīttābha (Limited Light). The Brahma King serves as the lord of the Brahma heavens, so it is said that they 'lead.' The three studies of precepts, concentration, and wisdom are complete, so it is said that they 'perfectly accomplish Brahma conduct.' Here,
結前也。澄心下正明此天定心轉勝。故云澄心不動。定光明發。故云寂湛生光。二禪已上。離覺觀故。無有語言。但以定心發光。以光勝劣分其位次。此天喜相初生。慧光尚劣。名少光天 二無量光天。
光光相然。照耀無盡。映十方界遍成琉璃。如是一類名無量光天 從前少光。更發多光。光相轉增名光光相然。光相圓明映十方界。境隨光凈遍成琉璃。由定漸增。定光發照必無涯際。名無量光 三光音天。
吸持圓光成就教體。發化清凈應用無盡。如是一類名光音天 吸取任持無量凈光。以表言詮。名為教體。此光表詮離諸粗重。故云發化清凈。隨機開示無不明瞭。故云應用無盡。以二禪界地無前五識。但用光明以為表詮。以光為音。名光音天 二結。
阿難。此三勝流。一切憂愁所不能逼。雖非正修真三摩地。清凈心中粗漏已伏。名為二禪 二禪三天又勝下位。故名勝流。以得極喜。故云一切憂愁所不能逼。初禪雖得喜支。極喜未生。在身粗故。但得離苦。猶有憂喜相對。今此二禪。定水潤心慧光明泰。喜支調適憂愁不生。名為定生喜樂地也。粗漏已伏者。忻上厭下但名為伏。以不斷故不名無漏。然此一地具四支林。一內凈。二喜。三樂。四一心。行相如常 三三禪二。一釋三。一少凈天。
【現代漢語翻譯】 現代漢語譯本 接續前文。澄澈內心，下方顯現光明，此天（指少光天）的禪定之心更加殊勝。所以說『澄心不動』。禪定光明煥發，所以說『寂靜湛然，生髮光明』。二禪及以上的境界，因為已經脫離了覺和觀，所以沒有語言。只是憑藉禪定之心發出光明，根據光明的強弱來區分他們的位次。此天（指少光天）喜悅之相初生，智慧之光還比較弱，所以叫做少光天（Śūnyatā-āloka-deva，光芒較少的天人）。 二、無量光天（Apramāṇa-āloka-deva，擁有無量光芒的天人）。 光與光相互輝映，照耀無盡，映照十方世界，普遍變成琉璃一般。像這樣的一類天人，叫做無量光天。從之前的少光天，更加煥發出更多的光明，光芒相互增加，叫做『光光相然』。光芒圓滿明亮，映照十方世界，境界隨著光明而清凈，普遍變成琉璃一般。由於禪定逐漸增加，禪定之光煥發照耀必定沒有邊際，所以叫做無量光。 三、光音天（Ābhāsvara-deva，以光為聲音的天人）。 吸取並保持圓滿的光明，成就教法的本體，煥發清凈的光明，應用無窮無盡。像這樣的一類天人，叫做光音天。吸取並保持無量的清凈光明，用來表達言語，稱為教法的本體。這種光明所表達的遠離各種粗重之物，所以說『煥發清凈』。隨著機緣開示，沒有不明白的，所以說『應用無盡』。因為二禪境界沒有前五識（眼識、耳識、鼻識、舌識、身識），只用光明來作為表達，用光明作為聲音，所以叫做光音天。 二、總結。 阿難（Ānanda，佛陀的十大弟子之一，以記憶力超群著稱）。這三種殊勝的天人，一切憂愁都不能逼迫他們。雖然不是真正修習真實的三摩地（Samādhi，禪定），但在清凈心中，粗重的煩惱已經被降伏，這叫做二禪。二禪的三天（少光天、無量光天、光音天）又勝過下位的天人，所以叫做勝流。因為得到極大的喜悅，所以說『一切憂愁都不能逼迫他們』。初禪雖然得到喜悅之支，但極大的喜悅還沒有產生，身體還比較粗重，只能脫離痛苦，還有憂愁和喜悅相對。現在這二禪，禪定的水滋潤內心，智慧的光明安泰，喜悅之支調和適宜，憂愁不能產生，叫做定生喜樂地。『粗重的煩惱已經被降伏』，欣求上界，厭離地獄，只能叫做降伏，因為沒有斷除，所以不叫做無漏。然而這一地具有四支：一、內凈，二、喜，三、樂，四、一心。行持的相狀如常。 三、三禪二（第三禪分為兩個部分）。一、解釋三禪。一、少凈天（Parīttaśubha-deva，擁有少量凈光的天人）。
【English Translation】 English version Continuing from the previous passage. With a clear mind, light appears below, and the mind of this heaven (referring to Śūnyatā-āloka-deva) in meditation becomes even more superior. Therefore, it is said, 'The clear mind does not move.' The light of meditation emanates, so it is said, 'Still and serene, light arises.' In the second Dhyana (Jhāna, meditative state) and above, because they have detached from perception and observation, there is no language. They only emit light through the mind of meditation, and their positions are distinguished according to the strength of the light. The appearance of joy is just beginning to arise in this heaven (referring to Śūnyatā-āloka-deva), and the light of wisdom is still weak, so it is called Śūnyatā-āloka-deva (Heaven of Limited Light). Two, Apramāṇa-āloka-deva (Heaven of Immeasurable Light). Light reflects light, shining endlessly, illuminating the ten directions and universally becoming like lapis lazuli. Beings of this kind are called Apramāṇa-āloka-deva. From the previous limited light, even more light emanates, and the lights increase each other, called 'light reflecting light.' The light is perfectly bright, illuminating the ten directions, and the realm becomes pure with the light, universally becoming like lapis lazuli. As meditation gradually increases, the light of meditation shines without limit, so it is called Immeasurable Light. Three, Ābhāsvara-deva (Heaven of Radiant Sound). Absorbing and maintaining the perfect light, accomplishing the essence of the teachings, emanating pure light, and applying it endlessly. Beings of this kind are called Ābhāsvara-deva. Absorbing and maintaining immeasurable pure light to express language, which is called the essence of the teachings. The light expresses detachment from all coarse and heavy things, so it is said, 'emanating pure light.' Revealing according to circumstances, nothing is unclear, so it is said, 'applying it endlessly.' Because the realm of the second Dhyana has no first five consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness), they only use light as expression, using light as sound, so it is called Ābhāsvara-deva. Two, Conclusion. Ānanda (one of the Buddha's ten great disciples, known for his exceptional memory). These three superior heavens cannot be compelled by any sorrow. Although they do not truly practice true Samādhi (meditative concentration), in their pure minds, coarse afflictions have been subdued, which is called the second Dhyana. The three heavens of the second Dhyana (Śūnyatā-āloka-deva, Apramāṇa-āloka-deva, Ābhāsvara-deva) are superior to the lower heavens, so they are called superior streams. Because they have attained great joy, it is said, 'they cannot be compelled by any sorrow.' Although the first Dhyana attains the branch of joy, great joy has not yet arisen, and the body is still coarse, only able to escape suffering, and there is still sorrow and joy in opposition. Now, in this second Dhyana, the water of meditation nourishes the mind, the light of wisdom is peaceful, the branch of joy is harmonious and appropriate, and sorrow cannot arise, which is called the land of joy and happiness born from meditation. 'Coarse afflictions have been subdued' means desiring the upper realm and disliking the lower realm, which can only be called subduing, because they have not been cut off, so it is not called without outflows. However, this realm has four branches: one, inner purity; two, joy; three, happiness; four, one-pointedness of mind. The aspects of practice are as usual. Three, Third Dhyana Two (the third Dhyana is divided into two parts). One, explaining the third Dhyana. One, Parīttaśubha-deva (Heaven of Limited Purity).
阿難。如是天人圓光成音。披音露妙。發成精行。通寂滅樂。如是一類名少凈天 初二句躡上。披音下正明此天。謂披能詮之教體現所詮之妙理。成所行之妙行。由是三慧既發妙樂攸通。定慧過前支林轉勝也。言寂滅樂者。滅前喜相而生凈樂。以喜相粗動此異熟樂恬怕寂靜。故名寂滅。定相猶劣。故名為通。始得此樂未廣周遍。名為少凈。凈亦靜也。有處亦名少靜天故 二無量凈天。
凈空現前引發無際。身心輕安成寂滅樂。如是一類名無量凈天 凈空即靜樂也。定心轉勝。引發此樂令其無涯。樂既無涯。方是成就凈樂之義。此則名為徹意地樂。遍身輕安名無量凈 三遍凈天。
世界身心一切圓凈。凈德成就勝托現前歸寂滅樂。如是一類。名遍凈天 前雖徹意地樂。止在身心未名為遍。今則遍於依正。樂凈圓融。世界身心無處不遍。殊勝妙樂以成凈德。言勝托者即此凈樂。是彼行者所依勝處。證此樂故名之為歸 二結。
阿難。此三勝流。具大隨順。身心安隱得無量樂。雖非正修真三摩地。安隱心中歡喜畢具。名為三禪 具大隨順者。一是隨順勝定二是離於憂喜。憂喜望樂俱為所厭。但是違境。故非隨順。今此妙樂世間第一。更無過者。方是隨順具足之義。安隱心中歡喜畢具者。意地異熟隨
【現代漢語翻譯】 現代漢語譯本： 阿難，像這樣，天人的圓滿光芒化為聲音，從聲音中顯露出微妙之處，從而生髮出精妙的修行，通達寂滅之樂。像這樣的一類天人，被稱為少凈天（指色界十八天中的第三天，此天之眾生，其身光明清凈，較之前二天更勝）。 前兩句承接上文。'披音露妙'以下，正式闡明此天的特點。意思是說，從能詮釋教義的聲音中，顯露出所詮釋的微妙真理，成就所修行的精妙行為。因此，聞慧、思慧、修慧三種智慧得以啓發，微妙之樂得以通達。禪定和智慧超過了之前的支林天，更加殊勝。'寂滅樂'指的是，滅除了之前的喜悅之相，而生出清凈之樂。因為喜悅之相較為粗糙浮動，而這種異熟之樂恬淡寂靜，所以稱為寂滅。但禪定之相仍然稍遜，所以稱為'通'。剛剛獲得這種快樂，尚未廣泛周遍，所以稱為'少凈'。'凈'也通'靜'。有的地方也稱為少靜天。 二、無量凈天（指色界十八天中的第四天，此天之眾生，其身光明清凈，無有限量）。 清凈的空性顯現於前，引發無邊無際的快樂。身心輕快安適，成就寂滅之樂。像這樣的一類天人，被稱為無量凈天。 '凈空'就是指清凈之樂。禪定之心更加殊勝，引發這種快樂，使其沒有邊際。快樂既然沒有邊際，才是成就清凈之樂的真正含義。這就可以稱為徹意地之樂。遍佈全身的輕快安適，稱為無量凈。 三、遍凈天（指色界十八天中的第五天，此天之眾生，其身光明周遍，清凈無染）。 世界和身心一切都圓滿清凈，清凈的功德成就，殊勝的依託顯現於前，歸於寂滅之樂。像這樣的一類天人，被稱為遍凈天。 之前的無量凈天雖然徹悟意地之樂，但只侷限於身心，還不能稱為'遍'。現在則周遍于依報世界和正報身心，快樂和清凈圓融無礙，世界和身心無處不遍及。殊勝的妙樂成就清凈的功德。'勝托'指的是這種清凈之樂，是修行者所依靠的殊勝之處。證得這種快樂，所以稱為'歸'。 二、總結。 阿難，這三種殊勝的天人，具備極大的隨順性，身心安穩，獲得無量的快樂。雖然不是真正修習真三摩地（真正的禪定），但在安穩的心中，歡喜完全具備，稱為三禪（色界四禪天中的第三禪天）。 '具大隨順'指的是：一是隨順殊勝的禪定，二是遠離憂愁和喜悅。憂愁和喜悅相對於快樂來說，都是令人厭惡的，都是違逆之境，所以不是隨順。現在這種妙樂是世間第一，沒有超過它的，才是隨順具足的含義。'安穩心中歡喜畢具'指的是，意地的異熟隨順。
【English Translation】 English version: Ananda, in this way, the perfect light of the Devas and humans transforms into sound, and from the sound, subtle wonders are revealed, giving rise to exquisite practices that lead to the joy of Nirvana. Beings of this kind are called Śubhakṛtsna (少淨天, the Heaven of Limited Purity, the third of the eighteen heavens in the Realm of Form, where beings possess purer light than the previous two heavens). The first two sentences connect to the previous passage. 'Pīta-svara-nirbhāsa' and below formally clarify the characteristics of this heaven. It means that from the sound that can explain the teachings, the subtle truth that is explained is revealed, and the exquisite actions that are practiced are accomplished. Therefore, the three wisdoms of hearing, thinking, and cultivation are inspired, and the subtle joy is accessible. Samadhi and wisdom surpass the previous Brahmakāyika (支林天) and are even more excellent. 'Nirvana-sukha' refers to the elimination of the previous appearance of joy and the generation of pure joy. Because the appearance of joy is relatively coarse and fluctuating, while this Vipāka-sukha (異熟之樂, the joy resulting from past actions) is tranquil and serene, it is called Nirvana. However, the appearance of Samadhi is still slightly inferior, so it is called 'accessible'. Having just obtained this joy, it is not yet widely pervasive, so it is called 'Śubhakṛtsna' (Limited Purity). 'Śubha' also means 'tranquil'. Some places also call it Parīttaśubha (少靜天). Second, Apramāṇaśubha (無量淨天, the Heaven of Unlimited Purity, the fourth of the eighteen heavens in the Realm of Form, where beings possess unlimited pure light). Pure emptiness manifests before them, giving rise to boundless joy. The body and mind are light and comfortable, achieving the joy of Nirvana. Beings of this kind are called Apramāṇaśubha. 'Śubha-śūnyatā' refers to pure joy. The mind of Samadhi becomes more excellent, giving rise to this joy, making it limitless. Since joy is limitless, it is the true meaning of achieving pure joy. This can be called the joy of thorough intention. The lightness and comfort that pervades the whole body is called Apramāṇaśubha (Unlimited Purity). Third, Ābhāsvara (遍淨天, the Heaven of Universal Purity, the fifth of the eighteen heavens in the Realm of Form, where beings possess light that pervades everywhere, pure and unblemished). The world and the mind and body are all perfectly pure, the merits of purity are achieved, the excellent support manifests before them, returning to the joy of Nirvana. Beings of this kind are called Ābhāsvara. Although the previous Apramāṇaśubha realized the joy of thorough intention, it was limited to the mind and body and could not be called 'pervasive'. Now it pervades both the dependent world and the self, joy and purity are perfectly integrated, and the world and the mind and body are pervasive everywhere. The excellent and wonderful joy achieves the merits of purity. 'Śreṣṭha-āśraya' refers to this pure joy, which is the excellent place relied upon by practitioners. Attaining this joy is called 'returning'. Second, conclusion. Ananda, these three excellent types of beings possess great compliance, their bodies and minds are stable, and they obtain immeasurable joy. Although they are not truly practicing true Samadhi (true meditation), in their stable hearts, joy is fully present, and they are called the Third Dhyana (the third Dhyana heaven in the Realm of Form). 'Mahā-anuvṛtti' refers to: first, complying with excellent Samadhi; second, being away from sorrow and joy. Sorrow and joy, relative to joy, are both repulsive and are contrary states, so they are not compliance. Now this wonderful joy is the best in the world, and there is nothing that surpasses it, which is the meaning of complete compliance. 'Joy is fully present in the stable heart' refers to the Vipāka (異熟, the result of actions) of the mind complying.
順自在。樂極於此。純一無雜。名為畢具。以此三禪名離喜妙樂地故。此地禪支具有五種。一舍。二念。三慧。四樂。五一心支 四四禪者。然此一地總報業但有三品。感下三天。其無想天但是廣果天中別報。凡夫境界上極於此。五不還者。自是聖人雜修靜慮。資廣果天故業令五品殊勝。只於廣果總報之身生彼五天。與凡夫不同。由是向下別為一段 文二。一四根本二。一釋四。初福生天。
阿難。複次天人不逼身心。苦因已盡。樂非常住。久必壞生。苦樂二心俱時頓舍。粗重相滅。凈福性生。如是一類名福生天 初五句結前生后。俱舍論說。第四禪離八災患。謂尋伺苦樂憂喜及出入息。又不為三災所動。名不動地。今云不逼。即離下位苦也。苦因下釋不逼所以。尋伺憂喜等是苦之因。今既離之。故無逼迫。樂非常住者。別明樂支以對前苦。三禪雖得徹意地樂。然不常住。必須有壞。壞即成苦。此名壞苦。苦樂下正明此天。今第四禪苦樂俱舍。以一一地皆厭下苦粗障忻上凈妙離。棄下苦樂名粗重相滅。得上地定名凈福性生。以此禪定唯一舍受是福之體。既離下染。故名凈福 二福愛天。
舍心圓融。勝解清凈。福無遮中。得妙隨順窮未來際。如是一類名福愛天 唯一舍受與定心圓融。舍諸一切苦樂等法。
【現代漢語翻譯】 現代漢語譯本 『順自在』（Shun Zizai，一種境界）。快樂達到極致，純粹而沒有雜質，這叫做『畢具』（Bi Ju，圓滿具足）。因為這三禪被稱為『離喜妙樂地』（Li Xi Miao Le Di，脫離喜悅的微妙快樂之地），所以此地的禪定包含五種要素：一是舍（She，捨棄），二是念（Nian，正念），三是慧（Hui，智慧），四是樂（Le，快樂），五是一心支（Yi Xin Zhi，一心不亂）。 四禪的境界是怎樣的呢？這一層境界的總報業只有三品，感應到下三天的果報。『無想天』（Wu Xiang Tian，沒有思想的境界）只是『廣果天』（Guang Guo Tian，廣大果報天）中的一種特殊果報，是凡夫所能達到的最高境界。『五不還天』（Wu Bu Huan Tian，五種不再返回欲界的境界）是聖人修習靜慮，以『廣果天』為資糧，使果報達到五品殊勝。他們只在『廣果天』的總報之身上，化生到那五天中，這與凡夫不同。因此，下面單獨分為一段來講述。 分為兩部分來講述：一是四根本禪天，二是四根本禪天的解釋。首先是福生天。 阿難（Anan，佛陀的弟子）。再者，此地的天人沒有身心的逼迫，因為苦的因已經斷盡。但快樂不是永恒不變的，長久之後必定會壞滅而產生痛苦。苦和樂兩種心念同時捨棄，粗重的現象消滅，清凈的福德本性產生。像這樣的一類天人，叫做『福生天』（Fu Sheng Tian，福德產生的天）。 前面五句總結前文，引出後文。《俱舍論》（Ju She Lun，佛教論典）中說，第四禪遠離八種災患，即尋（Xun，尋伺）、伺（Si，伺察）、苦（Ku，痛苦）、樂（Le，快樂）、憂（You，憂愁）、喜（Xi，喜悅）以及出入息（Chu Ru Xi，呼吸）。而且不為三種災難所動，所以叫做『不動地』（Bu Dong Di，不動搖的境界）。現在說『不逼』，就是遠離下位的痛苦。『苦因』以下解釋『不逼』的原因。尋伺、憂喜等是痛苦的根源，現在既然已經遠離了這些，所以沒有逼迫。『樂非常住』，是特別說明快樂的要素，用來對應前面的痛苦。三禪雖然得到了徹意地快樂，但不是常住的，必定會有壞滅的時候，壞滅就成了痛苦，這叫做『壞苦』（Huai Ku，壞滅之苦）。『苦樂』以下正式說明此天的境界。現在第四禪苦樂都捨棄了，因為每一層境界都厭惡下層的痛苦和粗重的障礙，欣求上層的清凈和微妙，捨棄下層的苦樂叫做『粗重相滅』（Cu Zhong Xiang Mie，粗重現象消滅）。得到上層境界的禪定叫做『凈福性生』（Jing Fu Xing Sheng，清凈福德本性產生）。因為這種禪定只有舍受是福德的本體，既然遠離了下層的染污，所以叫做『凈福』（Jing Fu，清凈的福德）。 二是福愛天。 舍心圓融，殊勝的理解清凈無染，在沒有遮蔽的情況下，得到微妙的隨順，直到未來的盡頭。像這樣的一類天人，叫做『福愛天』（Fu Ai Tian，喜愛福德的天）。唯一舍受與定心圓融，捨棄諸如一切苦樂等法。
【English Translation】 English version 'Shun Zizai' (a state of being). Happiness reaches its peak, pure and without impurities, which is called 'Bi Ju' (complete and perfect). Because this Third Dhyana is called 'Li Xi Miao Le Di' (the land of subtle joy beyond happiness), the meditation in this realm contains five elements: first, 'She' (abandonment), second, 'Nian' (mindfulness), third, 'Hui' (wisdom), fourth, 'Le' (happiness), and fifth, 'Yi Xin Zhi' (one-pointedness of mind). What is the state of the Fourth Dhyana? The overall karmic retribution in this realm has only three grades, corresponding to the retribution of the lower three heavens. 'Wu Xiang Tian' (the realm of no-thought) is just a special retribution within 'Guang Guo Tian' (the heaven of vast fruition), which is the highest realm that ordinary people can reach. 'Wu Bu Huan Tian' (the five heavens of non-return) are where sages cultivate meditative concentration, using 'Guang Guo Tian' as sustenance, so that the karmic retribution reaches five kinds of excellence. They only transform and are born into those five heavens from the overall retribution body of 'Guang Guo Tian', which is different from ordinary people. Therefore, the following is divided into a separate section to explain. It is divided into two parts: first, the four fundamental Dhyana heavens, and second, the explanation of the four fundamental Dhyana heavens. First is Fu Sheng Tian. Ananda (the Buddha's disciple). Furthermore, the beings in this heaven do not experience the oppression of body and mind, because the cause of suffering has been exhausted. But happiness is not permanent, and after a long time, it will inevitably decay and produce suffering. Both the mind of suffering and the mind of happiness are abandoned simultaneously, the coarse phenomena disappear, and the pure nature of merit arises. Beings of this kind are called 'Fu Sheng Tian' (the heaven of merit-birth). The previous five sentences summarize the previous text and introduce the following text. The 'Abhidharmakośa' (a Buddhist treatise) says that the Fourth Dhyana is free from eight calamities, namely Xun (seeking), Si (investigation), Ku (suffering), Le (happiness), You (sorrow), Xi (joy), and Chu Ru Xi (inhalation and exhalation). Moreover, it is not moved by the three disasters, so it is called 'Bu Dong Di' (the immovable realm). Now saying 'not oppressed' means being free from the suffering of the lower realms. 'Ku Yin' (the cause of suffering) below explains the reason for 'not oppressed'. Xun, Si, You, Xi, etc., are the roots of suffering. Now that these have been abandoned, there is no oppression. 'Le Fei Chang Zhu' (happiness is not permanent) specifically explains the element of happiness, used to correspond to the previous suffering. Although the Third Dhyana obtains the happiness of thorough intention, it is not permanent and will inevitably have times of decay. Decay becomes suffering, which is called 'Huai Ku' (the suffering of decay). 'Ku Le' (suffering and happiness) below formally explains the state of this heaven. Now the Fourth Dhyana abandons both suffering and happiness, because each realm detests the suffering and coarse obstacles of the lower realms, and delights in the purity and subtlety of the upper realms. Abandoning the suffering and happiness of the lower realms is called 'Cu Zhong Xiang Mie' (the disappearance of coarse phenomena). Obtaining the meditative concentration of the upper realm is called 'Jing Fu Xing Sheng' (the arising of the pure nature of merit). Because this meditative concentration only has abandonment as the essence of merit, since it is free from the defilements of the lower realms, it is called 'Jing Fu' (pure merit). Second is Fu Ai Tian. The mind of abandonment is perfectly integrated, the excellent understanding is pure and undefiled, and without obstruction, subtle compliance is obtained until the end of the future. Beings of this kind are called 'Fu Ai Tian' (the heaven of love of merit). The unique abandonment is perfectly integrated with the mind of concentration, abandoning all dharmas such as suffering and happiness.
于舍心中仍生勝解。於此決定忍可印持。不為異緣之所引轉。故名勝解清凈。由勝解力。於此圓融勝定之中愛樂隨順。令此勝定得無留礙。住心自在。受用無窮。故云得妙隨順窮未來際等。問此有漏禪壽命有限。何得窮未來際耶。答此約得定報壽長遠動經劫數。云窮未來。非約報后所論也。又此善定雖是有漏。而能隨順妙修行者。依第四禪引發此定。熏無漏禪。修愿智無諍邊際定也。下五那含亦依此定。起有漏無漏雜修靜慮。若凡夫得更不進修。即許壽命有限。若聖人修。即得盡未來際。通此兩向。凡聖同修也 三廣果天。
阿難。從是天中。有二岐路。若於先心無量凈光。福德圓明修證而住。如是一類名廣果天 于福愛中。分二所向。一直往道。即至廣果。二迂僻道。即至無想。此標也。若於下釋。若從發心已來不帶異計。直修根本四禪四無量善。熏禪福德。離下地染。備歷四位。至此福愛更增勝定。廣福所感。得生勝處。名廣果天 四無想天。
若於先心。雙厭苦樂。精研舍心。相續不斷。圓窮舍道。身心俱滅。心慮灰凝。經五百劫 此正明也。若帶異計。六行伏惑。漸厭漸舍。至福愛天得舍圓融。舍心相續。遍窮舍道。舍心亦亡不計身心。故名俱滅。此計無想為涅槃也。以此舍心為方便入無想定也
【現代漢語翻譯】 現代漢語譯本： 在舍心中仍然產生殊勝的理解。對於此殊勝理解，以決定性的忍可印證和保持，不被其他因緣所牽引轉變，所以稱為勝解清凈。由於勝解的力量，對於這種圓融的殊勝禪定，喜愛並隨順，使這種殊勝禪定能夠沒有阻礙，安住於心中自在，受用無窮，所以說『得妙隨順窮未來際等』。問：這種有漏的禪定壽命有限，怎麼能窮盡未來際呢？答：這是指得到禪定后，其果報的壽命長遠，動輒經歷劫數，所以說窮盡未來，並非指果報結束之後的情況。而且這種善定雖然是有漏的，但能夠隨順那些精妙的修行者，依靠第四禪引發此定，熏習無漏禪，修習愿智、無諍、邊際定等。下五那含（Anagamin，不還果）也依靠此定，發起有漏和無漏混合修習的靜慮。如果凡夫得到此定后不再進一步修習，那麼確實壽命有限。如果聖人修習，就能達到窮盡未來際。這兩種情況都存在，凡夫和聖人都可以修習。三、廣果天（Brahatphala）。
阿難（Ananda，阿難）。從這些天中，有兩條岔路。如果對於先前的無量凈光，福德圓滿光明修證而安住，這樣的一類眾生名為廣果天。在福愛之中，分為兩個方向：一條是直往的道路，直接到達廣果天；另一條是迂迴偏僻的道路，到達無想天。這是總標。下面進行解釋。如果從發心以來，不帶有其他的計較，直接修習根本四禪和四無量心，熏習禪定的福德，遠離地獄的染污，經歷四禪的各個階段，到達這裡，福德和愛心更加殊勝，禪定更加增上，由於廣大的福報所感，得到往生殊勝之處的果報，名為廣果天。四、無想天（Asanjnasattva）。
如果對於先前的境界，同時厭惡苦和樂，精勤研究舍心，使舍心相續不斷，圓滿窮盡舍道，身心都滅盡，心念像灰燼一樣凝固，經歷五百劫。這是正面說明。如果帶有其他的計較，用六行觀來降伏煩惱，逐漸厭離和捨棄，到達福愛天，得到舍心的圓融，舍心相續不斷，普遍窮盡舍道，舍心也消失，不計較身心，所以說身心都滅盡。這是把無想當作涅槃。用這種舍心作為方便，進入無想定。
【English Translation】 English version: In the mind of equanimity (Upeksha), there still arises superior understanding (Adhimoksha). With regard to this superior understanding, one affirms and maintains it with decisive acceptance, not being led or transformed by other conditions. Therefore, it is called 'Superior Understanding Purity'. Due to the power of superior understanding, one delights in and complies with this perfect and harmonious superior Samadhi (supreme concentration), enabling this superior Samadhi to be without hindrance, dwelling freely in the mind, and enjoying it limitlessly. Therefore, it is said, 'Attaining wonderful compliance, exhausting the future,' and so on. Question: This conditioned (with outflows) Dhyana (meditation) has a limited lifespan, how can it exhaust the future? Answer: This refers to the long lifespan of the retribution of attaining Samadhi, lasting for eons. 'Exhausting the future' does not refer to the state after the end of the retribution. Moreover, although this virtuous Samadhi is conditioned, it can comply with those who practice exquisitely, relying on the Fourth Dhyana to induce this Samadhi, perfuming unconditioned Dhyana, and cultivating the Wish-fulfilling Wisdom, Non-contention, and Borderline Samadhi. The lower Five Anagamins (non-returners) also rely on this Samadhi to initiate mixed cultivation of conditioned and unconditioned meditative absorption (Jhana). If ordinary people attain it and do not further cultivate, then indeed the lifespan is limited. If sages cultivate it, then they can attain the exhaustion of the future. This applies to both directions, as both ordinary people and sages can cultivate it. 3. The Heaven of Great Reward (Brahatphala).
Ananda (Ananda, the Buddha's attendant). From these heavens, there are two branching paths. If one dwells in the cultivation and realization of the immeasurable pure light and perfect and bright merit of the previous mind, such beings are called the Heaven of Great Reward. Within the bliss of merit, there are two directions: one is the direct path, which directly leads to the Heaven of Great Reward; the other is the roundabout and secluded path, which leads to the Heaven of No-Thought (Asanjnasattva). This is the general statement. The following is the explanation. If, from the initial aspiration, one does not carry other calculations, but directly cultivates the fundamental Four Dhyanas and Four Immeasurable Minds, perfuming the merit of Dhyana, separating from the defilements of the lower realms, and experiencing all four stages, then upon reaching here, merit and love become even more superior, and Samadhi increases even more. Due to the influence of vast merit, one attains the retribution of being born in a superior place, called the Heaven of Great Reward. 4. The Heaven of No-Thought (Asanjnasattva).
If, with regard to the previous state, one simultaneously detests both suffering and pleasure, diligently studies the mind of equanimity (Upeksha), making the mind of equanimity continue uninterruptedly, perfectly exhausting the path of equanimity, both body and mind are extinguished, and thoughts are like ashes, solidified, lasting for five hundred kalpas (eons). This is the direct explanation. If one carries other calculations, using the Six Aspects of Observation to subdue afflictions, gradually detesting and relinquishing, upon reaching the Heaven of Bliss of Merit, one attains the perfection of the mind of equanimity, the mind of equanimity continues uninterruptedly, universally exhausting the path of equanimity, and the mind of equanimity also disappears, not calculating body and mind, therefore it is said that both body and mind are extinguished. This is taking No-Thought as Nirvana. Using this mind of equanimity as a means, one enters the Samadhi of No-Thought.
。初舍粗心入于微心復舍微心入微微心。從微微心常修不息。便入無想。此皆修因也。心慮下即無想報。命終果報生無想天。壽命五百大劫。想心不行。故名灰凝。
是人既以生滅為因。不能發明不生滅性。初半劫滅。後半劫生。如是一類名無想天 此判成虛妄也。不了妄想體空。乃執生滅勞累。厭此生滅求不生滅。故云以生滅為因。捨生趣不生。未是真不生。見第六識暫爾不行如冰夾魚。不知微細生滅。妄謂涅槃。非真涅槃也。故云不能發明無生滅性。初半劫下卻釋彼報行相。準俱舍引婆沙釋彼生死位。多時有想。初生此天。經於半劫。始入無想異熟。名初半劫滅。欲無常時。從異熟出。經半劫有心。后始方死。名後半劫生。生滅中間一向無想。名無想天 二結。
阿難。此四勝流。一切世間諸苦樂境所不能動。雖非無為真不動地。有所得心功用純熟。名為四禪 此第四禪離八災患勝下地故。名不動地。然有劫數。壽盡須舍。故云非真不動。俱舍云。然彼器非常。情俱生滅故。凡夫修定味著受生。名有所得。定慧均平能捨苦樂。勝下諸天。名功用純熟 二五不還天三。初標示。
阿難。此中復有五不還天。于地獄中。九品習氣俱時滅盡。苦樂雙亡。下無卜居。故於舍心眾同分中安立居處 九品習
【現代漢語翻譯】 現代漢語譯本：最初，他們捨棄粗糙的心，進入到細微的心，又捨棄細微的心，進入到極細微的心。從極細微的心開始，持續不斷地修行，便進入到無想的境界。這些都是修行的因。如果只是心思停止在較低的層次，就會得到無想的果報。命終之後，果報就會讓他們生到無想天，壽命長達五百大劫。因為沒有思想活動，所以被稱為『灰凝』。
這些人因為以生滅作為修行的因，所以不能證悟不生不滅的本性。前一半劫處於滅的狀態，后一半劫處於生的狀態。像這樣的一類眾生，就生於無想天。這說明他們所證得的境界是虛妄的。因為不瞭解妄想的體性本空，反而執著于生滅的勞苦，厭惡生滅而追求不生不滅，所以說他們是以生滅為因。捨棄生而趨向不生，並不是真正的不生。他們看到第六識暫時停止活動，就像冰塊夾住魚一樣，不知道還有更細微的生滅，錯誤地認為這就是涅槃，這不是真正的涅槃。所以說他們不能證悟不生不滅的本性。『初半劫下』解釋了他們果報的行相。根據《俱舍論》引《婆沙論》的解釋，他們的生死狀態是：多數時間是有思想的。最初生到這個天界時，經過半劫才進入無想的異熟狀態，這叫做『初半劫滅』。當要面臨無常的時候，又從異熟狀態出來，經過半劫是有心的狀態，然後才死去，這叫做『後半劫生』。在生滅的中間，一直處於無想的狀態，這就是無想天。這是總結。
阿難（Ananda，佛陀的十大弟子之一）：這四禪天（the Four Dhyana Heavens）的眾生，一切世間的苦樂境界都不能動搖他們。雖然他們所證得的並非無為的真不動地，但因為有所得的心和功用已經非常純熟，所以稱為四禪天。這是因為第四禪天遠離了地獄的八種災患，勝過地獄，所以稱為不動地。然而，他們的壽命有劫數的限制，壽命終了時仍然需要捨棄，所以說並非真正的不動。正如《俱舍論》（Abhidharmakośa）所說：『然而他們的器世界不是永恒的，有情眾生也一同生滅。』凡夫修行禪定，貪戀禪定的滋味而受生，這叫做有所得。如果定慧均等，能夠捨棄苦樂，勝過地獄諸天，就叫做功用純熟。接下來是五不還天（the Five Pure Abodes）。首先是標示。
阿難（Ananda，佛陀的十大弟子之一）：在這之中，又有五不還天（the Five Pure Abodes）。他們在地獄中，九品習氣同時滅盡，苦樂都已消除，地獄不再有他們居住的地方，所以就在舍心的眾同分中安立居處。九品習氣（nine grades of habit）
【English Translation】 English version: Initially, they abandon the coarse mind and enter the subtle mind, and further abandon the subtle mind to enter the extremely subtle mind. Starting from the extremely subtle mind, they continuously cultivate without ceasing, and then enter the realm of non-thought (無想, Wuxiang). These are all causes of cultivation. If the mind's contemplation merely ceases at a lower level, one will attain the retribution of non-thought. After death, the karmic result will cause them to be born in the Heaven of Non-Thought (無想天, Wuxiang Tian), with a lifespan of five hundred great kalpas. Because there is no mental activity, it is called 'ash-like stillness' (灰凝, Hui Ning).
These people, because they take birth and death as the cause of their cultivation, are unable to realize the nature of non-birth and non-death. The first half of the kalpa is in a state of cessation, and the latter half of the kalpa is in a state of arising. Beings of this kind are born in the Heaven of Non-Thought (無想天, Wuxiang Tian). This explains that the realm they attain is illusory. Because they do not understand that the nature of delusion is emptiness, they cling to the suffering of birth and death, and厭惡生滅seek non-birth and non-death. Therefore, it is said that they take birth and death as the cause. Abandoning birth and moving towards non-birth is not true non-birth. They see the sixth consciousness temporarily ceasing its activity, like fish trapped in ice, unaware of the subtle birth and death, and mistakenly believe this to be Nirvana, but it is not true Nirvana. Therefore, it is said that they cannot realize the nature of non-birth and non-death. 'The first half kalpa below' explains the characteristics of their retribution. According to the interpretation of the Abhidharmakośa (俱舍論) quoting the Vibhāṣā (婆沙論), their state of birth and death is: most of the time they have thoughts. When they are first born in this heaven, after half a kalpa, they enter the state of non-thought fruition, which is called 'the first half kalpa of cessation'. When facing impermanence, they come out of the state of fruition, and after half a kalpa they are in a state of having mind, and then they die. In the middle of birth and death, they are always in a state of non-thought, which is the Heaven of Non-Thought (無想天, Wuxiang Tian). This is the conclusion.
Ananda (阿難, one of the ten principal disciples of the Buddha): These four superior streams (四禪天, the Four Dhyana Heavens) are unmoved by all the experiences of suffering and joy in the world. Although what they have attained is not the true unmoving ground of non-action (無為, Wuwei), because their mind of attainment and effort are very pure and mature, they are called the Four Dhyana Heavens. This is because the fourth Dhyana Heaven is far from the eight calamities of the lower realms and surpasses the lower realms, so it is called the unmoving ground. However, their lifespan is limited by kalpas, and they still need to abandon it when their lifespan ends, so it is said that it is not truly unmoving. As the Abhidharmakośa (俱舍論, Abhidharmakośa) says: 'However, their container world is not eternal, and sentient beings also arise and cease together.' Ordinary people cultivate samadhi, clinging to the taste of samadhi and taking rebirth, which is called having attainment. If samadhi and wisdom are equal, and they can abandon suffering and joy, surpassing the lower heavens, it is called pure and mature effort. Next are the Five Pure Abodes (五不還天, the Five Pure Abodes). First is the indication.
Ananda (阿難, one of the ten principal disciples of the Buddha): Among these, there are also the Five Pure Abodes (五不還天, the Five Pure Abodes). In the lower realms, the nine grades of habit (九品習氣, nine grades of habit) are extinguished simultaneously, suffering and joy are eliminated, and there is no longer a place for them to reside in the lower realms. Therefore, they establish their dwelling place in the commonality of the mind of abandonment. The nine grades of habit (九品習氣, nine grades of habit)
氣者。即欲界初禪二禪三禪各九品也。種現俱無。名為滅盡。此是聖人斷。故名滅。非同凡夫暫伏名滅。習氣既無。苦樂雙泯。離地獄系。故無卜居。然未進斷第四禪惑。故於舍心眾同分中別立居處。以修禪時漏無漏雜。故此別居。俱舍論說。雜修靜慮五品不同。生五凈居。五品別者。謂下品中品上品上勝品上極品。行相如別 二釋相五。初無煩天。
阿難。苦樂兩滅。鬥心不交。如是一類名無煩天 苦樂心滅。敵對則亡。形待既無。故云不交。不交則無煩也。初滅苦樂二形待心。雜修初品。稍離定障。名為無煩。煩即障也。然下天亦離苦樂不名無煩者。以凡夫人忻厭暫伏非是永斷。今約畢竟不生。故得此名也 二無熱天。
機括獨行。研交無地。如是一類名無熱天 機弩牙也。括筈也。箭受弦處也。皆喻唯一舍心。縱任自在游諸等至。故云獨行。不與違順二境相應。故云研交無地。此天以中品雜修靜慮。慧用清虛。皆離定障。漸得清涼。名為無熱也 二善見天。
十方世界妙見圓澄。更無塵像一切沈垢。如是一類名善見天 十方世界唯一舍心。照了微妙。圓遍澄寂。故云妙見圓澄。塵像慧障也。沈垢定障也。雜修上品。無漏功著。定慧障亡。故能妙見。圓澄十方世界。名善見也 四善現天。
【現代漢語翻譯】 現代漢語譯本 氣（qi）：指的是欲界、初禪、二禪、三禪各自的九品。種子和現行都已滅盡，稱為滅盡，這是聖人斷除的境界，所以稱為『滅』，不同於凡夫暫時伏藏而稱為『滅』。習氣既然已經斷除，苦和樂也一併泯滅，脫離了地獄的束縛，所以沒有卜居之處。然而，因為尚未進一步斷除第四禪的迷惑，所以在舍心眾同分中特別設立居處。因為修禪時有漏和無漏混雜，所以在此特別居住。《俱舍論》說，雜修靜慮有五品不同，產生五凈居天。五品的不同在於：下品、中品、上品、上勝品、上極品。其行相的差別，如下文分別解釋。二、解釋五天的相狀。首先是無煩天。
阿難（Ananda）。苦和樂兩種感受都已滅盡，鬥爭之心不再交織，像這樣的一類眾生，稱為無煩天。苦樂之心滅盡，敵對之念也就消失，形和待既然都沒有了，所以說『不交』。不交，也就沒有煩惱了。最初滅除苦樂兩種相對待的心，雜修初品，稍微脫離了定障，稱為無煩。煩，就是障礙。然而，地獄的天也脫離了苦樂，卻不稱為無煩，是因為凡夫人欣喜和厭惡只是暫時伏藏，並非永遠斷除。現在說的是畢竟不生，所以才得到這個名稱。二、無熱天。
機括（jī guā）獨自執行，研磨交涉沒有立足之地，像這樣的一類眾生，稱為無熱天。機，指的是弩的牙；括，指的是箭的筈，也就是箭承受弓弦的地方。這些都比喻唯一的舍心，縱任自在地遊歷于各種等至之中，所以說『獨行』。不與違逆和順從兩種境界相應，所以說研磨交涉沒有立足之地。此天以中品雜修靜慮，慧的功用清凈虛明，都脫離了定障，逐漸得到清涼，稱為無熱。三、善見天。
十方世界微妙的見解圓滿澄澈，更沒有塵埃的形象和一切沉沒的污垢，像這樣的一類眾生，稱為善見天。十方世界唯一的舍心，照了微妙，圓滿普遍澄澈寂靜，所以說『妙見圓澄』。塵埃的形象，指的是慧的障礙；沉沒的污垢，指的是定的障礙。雜修上品，無漏的功德顯著，定和慧的障礙都已消除，所以能夠微妙地見到，圓滿澄澈十方世界，稱為善見。四、善現天。
【English Translation】 English version The 'qi' (qi): Refers to the nine grades of each of the Desire Realm, the First Dhyana, the Second Dhyana, and the Third Dhyana. When both the seed and its manifestation are extinguished, it is called 'extinction'. This is the state of severance achieved by sages, hence it is called 'extinction', unlike the temporary suppression by ordinary beings which is also called 'extinction'. Since habitual tendencies are eliminated, both suffering and joy vanish, and one is liberated from the bonds of the lower realms, thus there is no fixed abode. However, because the delusion of the Fourth Dhyana has not yet been completely severed, a separate dwelling is established within the commonality of equanimity. Because the practice of dhyana involves a mixture of defiled and undefiled elements, this separate dwelling is established. The Abhidharmakośabhāṣya states that the mixed practice of meditative concentration has five different grades, resulting in the birth in the Five Pure Abodes. The difference in the five grades lies in: the inferior grade, the medium grade, the superior grade, the superior-excellent grade, and the superior-supreme grade. The differences in their characteristics will be explained separately below. Two, explaining the characteristics of the five heavens. First is Avṛha Heaven (No Affliction Heaven).
Ananda (Ananda), when both suffering and joy are extinguished, and the mind of conflict no longer intertwines, beings of this kind are called Avṛha Heaven (No Affliction Heaven). When the minds of suffering and joy are extinguished, the notion of opposition disappears, and since form and dependence are absent, it is said to be 'non-intertwined'. Non-intertwined means there is no affliction. Initially, the two relative minds of suffering and joy are extinguished, and the first grade of mixed practice is cultivated, slightly detaching from the obstacles of samadhi, hence it is called Avṛha (No Affliction). 'Affliction' means obstacle. However, the lower heavens also detach from suffering and joy but are not called Avṛha, because the joy and aversion of ordinary beings are only temporarily suppressed, not permanently severed. What is being discussed here is the ultimate non-arising, hence this name is attained. Two, Atapa Heaven (No Heat Heaven).
The mechanism (jī guā) operates independently, and there is no ground for grinding and interaction, beings of this kind are called Atapa Heaven (No Heat Heaven). 'Mechanism' refers to the tooth of a crossbow; 'notch' refers to the nock of an arrow, which is where the arrow receives the bowstring. These all symbolize the singular mind of equanimity, freely roaming in various samapattis, hence it is said to be 'independent operation'. Not corresponding to the two realms of opposition and compliance, hence it is said that there is no ground for grinding and interaction. This heaven, with the medium grade of mixed practice of meditative concentration, has the function of wisdom that is pure and clear, all detached from the obstacles of samadhi, gradually attaining coolness, hence it is called Atapa (No Heat). Three, Sudṛśa Heaven (Good View Heaven).
The wonderful view of the ten directions of the world is perfectly clear and serene, and there are no more dusty images or any submerged defilements, beings of this kind are called Sudṛśa Heaven (Good View Heaven). The singular mind of equanimity in the ten directions of the world illuminates wonderfully, perfectly and universally clear and tranquil, hence it is said to be 'wonderful view, perfect clarity'. 'Dusty images' refer to the obstacles of wisdom; 'submerged defilements' refer to the obstacles of samadhi. With the superior grade of mixed practice, the undefiled merit is evident, and the obstacles of samadhi and wisdom are eliminated, hence one is able to wonderfully see, perfectly clear the ten directions of the world, hence it is called Sudṛśa (Good View). Four, Sudarśana Heaven (Clear Sight Heaven).
精見現前。陶鑄無礙。如是一類名善現天 陶鑄镕煉也。范土曰陶。镕金曰鑄。圓澄之見既彰。定慧之功更著。故能镕煉自在顯現無盡。故云善現 五色究竟天。
究竟群幾。窮色性性。入無邊際。如是一類名色究竟天 究竟鞠窮也。群幾者群有之幾微也。即去無入有。有理未形之謂也。今此一天。窮到色理未形之際。故云究竟群幾。窮色性性者。性體也。推至色性之元體也。二句 意。前多此例。或前句窮緣色等識。后句窮所依大種。劑此一天即入空處。故云入無邊際。以空又是大種之所依。故名色究竟。如馬勝問佛。四大性當於何位滅盡無餘。佛云空處近分。正在此天也 三結勝。
阿難。此不還天。彼諸四禪四位天王。獨有欽聞。不能知見。如今世間。曠野深山聖道場地。皆阿羅漢所住持故。世間粗人所不能見 梵云阿那含。此云不還。此天是彼聖所居故。亦名凈居。非同凡夫有漏住故。以定力殊勝依報亦勝。同在世間境界各別。舉例可知 三總結。
阿難。是十八天。獨行無交。未盡形累。自此已還名為色界 純是禪定善想所感。無有情慾所對。故云獨行無交。尚有色礙。故云未盡形累 三無色界。此四無色無業果色。定多慧少。厭下色礙。想無邊空。次厭空處。乃至厭無所有。以非
【現代漢語翻譯】 現代漢語譯本 『精見現前，陶鑄無礙。如是一類名善現天』（『陶鑄』是镕煉的意思。范土叫做『陶』，镕金叫做『鑄』。圓滿澄澈的見地已經彰顯，禪定智慧的功用更加顯著。所以能夠镕煉自在，顯現無盡，所以叫做『善現』）——五色究竟天。
『究竟群幾，窮色性性，入無邊際。如是一類名色究竟天』（『究竟』是徹底探究的意思。『群幾』是指群有之幾微，也就是從無到有，有理但尚未成形的狀態。現在這個天，窮盡到色理尚未成形之際，所以叫做『究竟群幾』。『窮色性性』，『性』是指本體，推究到色性的元本體。這兩句是一個意思，前面很多地方有類似的例子。或者前一句是窮盡緣於色等的識，后一句是窮盡所依賴的大種。這個天就進入了空處，所以叫做『入無邊際』。因為空又是大種所依賴的，所以叫做『色究竟』。如同馬勝問佛，四大之性應當在什麼位置滅盡無餘？佛說在空處近分，正是在這個天）——總結殊勝之處。
『阿難，此不還天，彼諸四禪四位天王，獨有欽聞，不能知見。如今世間，曠野深山聖道場地，皆阿羅漢所住持故，世間粗人所不能見』（梵語『阿那含』，翻譯成中文就是『不還』。這個天是那些聖者所居住的地方，所以也叫做『凈居』，不同於凡夫有漏的住所。因為禪定之力殊勝，所依賴的依報也殊勝，雖然同在世間，境界卻各自不同。舉例來說明就可以明白了）——總結。
『阿難，是十八天，獨行無交，未盡形累，自此已還名為』（純粹是禪定善想所感，沒有情慾的相對，所以叫做『獨行無交』。尚有色質的阻礙，所以叫做『未盡形累』）——三無。這四無色天沒有業果之色，禪定多而智慧少，厭惡地獄的色質阻礙，想像無邊的空，進而厭惡空處，乃至厭惡一無所有。因為不是
【English Translation】 English version 'Perceiving the essence directly, unimpeded in molding and casting. Such beings are called the Sudarshana Heavens' (Sudarshana means 'well-appearing'). 'Tao Zhu' refers to smelting and forging. Shaping clay is called 'Tao,' and melting metal is called 'Zhu.' With the manifestation of perfect and clear perception, the merit of Samadhi and wisdom becomes even more evident. Therefore, they can freely mold and manifest endlessly, hence the name Sudarshana) - The Akanistha Heavens.
'Exhausting the subtleties of beings, exploring the nature of form to its essence, entering boundlessness. Such beings are called the Akanistha Heavens' ('Akanistha' means ultimate investigation). 'Qun Ji' refers to the subtle beginnings of all existence, the state of going from non-existence to existence, where principle exists but has not yet taken shape. This heaven exhausts the state where the principle of form has not yet taken shape, hence the name 'Exhausting the Subtleties of Beings.' 'Exploring the nature of form to its essence,' 'nature' refers to the substance, investigating the original substance of the nature of form. These two phrases have the same meaning, and there are many similar examples before. Or the first phrase exhausts the consciousness arising from form, etc., and the second phrase exhausts the underlying great elements. This heaven enters the realm of emptiness, hence the name 'Entering Boundlessness.' Because emptiness is what the great elements rely on, it is called Akanistha. Just as Ashvajit asked the Buddha, 'Where will the nature of the four great elements be extinguished completely without remainder?' The Buddha said, 'In the proximity of the realm of emptiness,' which is precisely in this heaven) - A summary of the superior aspects.
'Ananda, these Anagamin Heavens are only respectfully heard of by the four Dhyana Heavens and the four Heavenly Kings, but they cannot see them. Just like in the world today, the wilderness, deep mountains, and sacred sites are all maintained by Arhats, so ordinary people cannot see them' (The Sanskrit word 'Anagamin' translates to 'non-returner.' This heaven is where those sages reside, so it is also called 'Pure Abode,' unlike the leaky abodes of ordinary people. Because the power of Samadhi is superior, the dependent environment is also superior. Although they are in the same world, their realms are different. This can be understood by example) - A summary.
'Ananda, these eighteen heavens are solitary and without interaction, not yet having exhausted the burden of form, from here on they are called ' (Purely induced by Samadhi and virtuous thoughts, without the opposition of emotions and desires, hence the name 'solitary and without interaction.' Still having the obstruction of form, hence the name 'not yet having exhausted the burden of form') - The three formless . These four formless heavens have no form resulting from karma, with more Samadhi and less wisdom, disliking the obstruction of form in the lower realms, imagining boundless emptiness, then disliking the realm of emptiness, and even disliking nothingness. Because it is not
想非非想為究竟涅槃。有此四種分其位次。雖無業果色。然有定果色為識所依。此大乘說實有處所。若俱舍說。無色界無處。由生有四種。依同分及命。令心等相續。余經說。有無色有情佛邊聽法淚下如雨者。此約大乘有定果說。前文亦說無色界天發願護咒也 文二。初列釋二。一正明感報二。初指回心不入。
複次阿難。從是有頂色邊際中。其間復有二種岐路 此標也。有即是色。頂即究竟。色於此住名色邊際。二岐路者。一出三界路。即迴心人所覆二入無色路。即定性人所履。若凡夫外道既不入此五天。即從廣果無想二天而入。不在此二所履之限。如下自知。
若於舍心發明智慧。慧光圓通便出塵界。成阿羅漢。入菩薩乘。如是一類。名為迴心大阿羅漢 此正明迴心也。若於有頂禪中。故云舍心。發無漏智。頓斷上界四地三十六品俱生煩惱。便證無學。仍又迴心向大乘道。更不入于空識等處。以無上地惑故。然迴心入大。有深有淺。但隨破惑有深淺耳。此類仍是樂慧那含。故得慧光圓通便出塵界 二辨入者類殊二。一別明四天四。初空處。
若在舍心。舍厭成就。覺身為礙。銷礙入空。如是一類名為空處 初二句躡前也。舍心有二。一有頂。二無想。若於有頂。用無漏道斷有頂惑。銷礙入空。
【現代漢語翻譯】 現代漢語譯本：想非非想天（既非有想也非無想之天）是否為究竟涅槃？對此有四種不同的位次。雖然沒有業果之色，但有由禪定產生的果報之色，作為意識所依賴的基礎。這是大乘佛教的觀點，認為確實存在這樣的處所。而俱舍宗則認為，既無想也無處所。由於有四種生，依靠同分和命根，使心識等得以相續。其他經典中說，有無色界的有情在佛陀身邊聽法，感動得淚如雨下，這是依據大乘的觀點，認為有禪定果報而說的。前文也說到無想天的天人發願護持咒語。分為兩部分，首先是列出，然後是解釋。一是正面說明感應和果報，二是首先指出迴心者不入（無色界）。
再次，阿難，從有頂天（色界的最高處）的色邊際中，其間又有兩種不同的道路。這是標示。『有』就是指色，『頂』就是指究竟。色停留在此處，稱為色邊際。兩種道路是指：一是超出三界的道路，即迴心者所走的道路；二是進入無色界的道路，即定性者所走的道路。如果凡夫外道既不進入這五天（指四空天和無想天），就是從廣果天和無想天進入（無色界），不在以上兩種道路的範圍之內，如下文自會明白。
如果對於舍心（捨棄對色界的執著）發起智慧，智慧之光圓融通達，便能超出塵世，成就阿羅漢，進入菩薩乘。這一類人，稱為迴心大阿羅漢。這是正面說明迴心。如果在有頂禪定中，所以說是『舍心』，發起無漏智慧，立即斷除上界四地（指無色界四空天）三十六品俱生煩惱，便證得無學果位。但仍然迴心嚮往大乘道，不再進入空識等處，因為沒有更高層次的惑了。然而，迴心進入大乘，有深有淺，只是隨著破除迷惑的程度而有深淺罷了。此類仍然是樂於修慧的阿那含（Anāgāmin），所以才能智慧之光圓融通達，便超出塵世。二是辨別進入無色界者的類別差異。一是分別說明四空天，首先是空無邊處天。
如果在舍心（捨棄對色界的執著）中，捨棄厭離之心得以成就，感覺身體是種障礙，消除這種障礙而進入空無邊處天。這一類人，稱為空處天。前兩句是承接前文。舍心有兩種，一是有頂天的舍心，二是無想天的舍心。如果在有頂天，用無漏道斷除有頂天的迷惑，消除障礙而進入空無邊處天。
【English Translation】 English version: Is the Neither-perception-nor-non-perception realm (neither having perception nor not having perception) the ultimate Nirvana? There are four different stages for this. Although there is no karma-resultant form (rupa), there is form resulting from samadhi (meditative absorption), which serves as the basis upon which consciousness relies. This is the view of Mahayana Buddhism, which believes that such a place truly exists. However, the Abhidharma-kosa school believes that there is neither perception nor a place. Because there are four types of existence, relying on commonality and the life-force, the continuity of consciousness and so on is maintained. Other sutras say that beings in the Formless Realm, upon hearing the Dharma near the Buddha, were so moved that their tears fell like rain; this is based on the Mahayana view that there are results of samadhi. The previous text also mentioned that the gods of the Non-Perception realm made vows to protect mantras. It is divided into two parts: first, listing, and then explaining. The first is to clearly explain the response and retribution, and the second is to first point out that those who turn their minds do not enter (the Formless Realm).
Furthermore, Ananda, from the boundary of form (rupa) at the peak of existence (the highest point of the Form Realm), there are two different paths. This is a marker. 'Existence' refers to form, and 'peak' refers to the ultimate. When form dwells here, it is called the boundary of form. The two paths refer to: one, the path that transcends the Three Realms, which is the path taken by those who turn their minds; and two, the path that enters the Formless Realm, which is the path taken by those who are fixed in their nature. If ordinary people and non-Buddhist outsiders do not enter these five heavens (referring to the Four Formless Realms and the Non-Perception Realm), they enter (the Formless Realm) from the Broad Fruit Heaven (Bṛhatphala) and the Non-Perception Realm, and are not within the scope of the above two paths, as will be understood later.
If, with regard to the mind of relinquishment (abandoning attachment to the Form Realm), wisdom is awakened, the light of wisdom will be all-pervasive and unobstructed, and one will transcend the world of dust, attain Arhatship, and enter the Bodhisattva path. This type of person is called a Great Arhat who has turned their mind. This is a clear explanation of turning the mind. If in the samadhi of the Peak of Existence, hence the term 'mind of relinquishment', one generates undefiled wisdom, immediately cutting off the thirty-six categories of innate afflictions in the four realms of the upper realm (referring to the Four Formless Realms), one will attain the state of no-more-learning (Arhatship). However, one still turns one's mind towards the Mahayana path, no longer entering places such as emptiness and consciousness, because there are no higher-level delusions. However, entering the Mahayana by turning the mind has varying degrees of depth, depending on the extent to which delusions are eliminated. This type is still an Anāgāmin who delights in cultivating wisdom, so the light of wisdom can be all-pervasive and unobstructed, and one can transcend the world of dust. The second is to distinguish the differences in the categories of those who enter the Formless Realm. The first is to separately explain the Four Formless Realms, starting with the Realm of Infinite Space.
If, in the mind of relinquishment (abandoning attachment to the Form Realm), the relinquishment of aversion is accomplished, and one feels that the body is an obstacle, eliminating this obstacle and entering the Realm of Infinite Space. This type of person is called the Realm of Infinite Space. The first two sentences follow from the previous text. There are two types of relinquishment: one is the relinquishment of the Peak of Existence, and the other is the relinquishment of the Non-Perception Realm. If in the Peak of Existence, one uses the undefiled path to cut off the delusions of the Peak of Existence, eliminating obstacles and entering the Realm of Infinite Space.
此是樂定那含。即定性聲聞也。若於廣果無想。用有漏道伏惑入空。亦名舍心。即凡夫外道也。以此二天俱在舍心共一地故。覺身下正明此天。銷礙之言亦通前二。然行人厭患色法。如牢獄。心欲出離。即修觀智。破於色法。過於一切色相。滅有對相。不念種種相。入無邊空處。心與虛空相應。名為空處定 二識處。
諸礙既銷。無礙無滅。其中唯留阿賴耶識全于末那半分微細。如是一類名為識處 初句結前空處。次句破空入識。銷礙之無亦亡。故云無礙無滅。此即唯觀于識。以破于空也。其中下正釋。唯留賴耶全末那者。此七八二識更互相依。定性愚法全不知有。冥然自留也。半分微細者即第六識。今留一半緣識之分。不留緣色空分。故云半分。以此第六色心俱緣。故留半也。行人入此定時。厭患虛空無邊緣多則散能破于定。即舍虛空。轉心緣識。心與識法相應。故名識處定 三無所有處。
空色既亡。識心都滅。十方寂然迥無攸往。如是一類名無所有處 空處無色而存空。識處亡空而存識。皆名所有。今此空識俱亡。故云空色既亡識心都滅。此二句先破三法也。十方下。正明行相。十方者諸法也。所緣色空識心等法一無所存。故云寂然。所緣既寂能緣不行。故云迥無攸往。以行人厭患于識三世之識無
【現代漢語翻譯】 現代漢語譯本：這是樂定那含（Lè dìng nà hán，指樂於修習禪定的那含）。也就是定性聲聞（dìngxìng shēngwén，指根性已定的聲聞）。如果在廣果天（Guǎngguǒ tiān）和無想天（Wúxiǎng tiān），用有漏的道（yǒulòu de dào，指尚未解脫煩惱的修行方法）來降伏煩惱而進入空定（kōng dìng），也叫做舍心（shě xīn，指捨棄雜念的心）。這指的是凡夫和外道（fánfū hé wàidào）。因為這兩個天都處於舍心共一地（shě xīn gòng yī dì）的境界。覺身下（jué shēn xià）面正是說明這個天。『銷礙』（xiāo ài，指消除障礙）的說法也適用於前面的兩個天。然而，修行人厭惡色法（sè fǎ，指物質現象），認為它像牢獄一樣，內心想要出離，於是修習觀智（guān zhì，指觀察和智慧），破除對色法的執著，超越一切色相（sè xiàng，指物質的表象），滅除有對相（yǒu duì xiàng，指有對立的現象），不念種種相（bù niàn zhǒngzhǒng xiàng，指不思念各種各樣的表象），進入無邊空處（wúbiān kōng chù），心與虛空相應，這叫做空處定（kōng chù dìng）。 二、識處（shí chù）。 各種障礙既然消除，就沒有障礙也沒有消滅。其中只留下阿賴耶識（Ālāyéshí，根本識）完全和末那識（mònàshí，第七識）一半的微細作用。像這樣的一類叫做識處（shí chù）。第一句總結前面的空處（kōng chù）。第二句破除空而進入識（shí）。消除障礙的作用也消失了，所以說『無礙無滅』。這指的是隻觀察識，用來破除空。『其中下』面是正式解釋。『唯留賴耶全末那者』，指的是第七識和第八識互相依存，定性的愚法（dìngxìng yú fǎ）完全不知道有這種關係，只是默默地留存著。『半分微細者』指的是第六識（dìliù shí）。現在留下一半緣識（yuán shí）的作用，不留下緣色空（yuán sè kōng）的作用，所以說『半分』。因為這第六識既緣色也緣心，所以留下一半。修行人進入這種定時，厭惡虛空無邊，緣慮過多則容易散亂，從而破壞禪定，於是捨棄虛空，轉而緣識，心與識法相應，所以叫做識處定（shí chù dìng）。三、無所有處（wú suǒyǒu chù）。 空和色既然消失，識心也都滅盡，十方寂靜，沒有去處。像這樣的一類叫做無所有處（wú suǒyǒu chù）。空處（kōng chù）沒有色而存在空，識處（shí chù）消亡空而存在識，都叫做『所有』。現在這裡空和識都消失了，所以說『空色既亡識心都滅』。這兩句首先破除三種法。『十方下』面，正式說明行相。『十方』指的是諸法。所緣的色、空、識、心等法一無所存，所以說『寂然』。所緣既然寂靜，能緣也就不起作用，所以說『迥無攸往』。因為修行人厭惡識，三世的識沒有
【English Translation】 English version: This is Loka-niyata-gotra (Lè dìng nà hán, those who delight in practicing meditation). That is, the Niyata-sravakas (dìngxìng shēngwén, sravakas whose nature is fixed). If, in the Abrahaphala (Guǎngguǒ tiān) and Asanjnasattva heavens (Wúxiǎng tiān), one uses the contaminated path (yǒulòu de dào, practice methods that have not yet liberated from afflictions) to subdue afflictions and enter emptiness, it is also called 'abandoning the mind' (shě xīn, abandoning distracting thoughts). This refers to ordinary people and non-Buddhist practitioners (fánfū hé wàidào). Because these two heavens are both in the state of 'abandoning the mind in the same place' (shě xīn gòng yī dì). The passage below 'perceiving the body' (jué shēn xià) clearly explains this heaven. The statement 'eliminating obstacles' (xiāo ài, eliminating hindrances) also applies to the previous two heavens. However, practitioners who are weary of form (sè fǎ, material phenomena), considering it like a prison, and whose minds desire to escape, then cultivate wisdom (guān zhì, observation and wisdom) to break through attachment to form, transcending all forms (sè xiàng, appearances of matter), extinguishing opposing appearances (yǒu duì xiàng, opposing phenomena), not thinking of various appearances (bù niàn zhǒngzhǒng xiàng, not contemplating various appearances), and entering the boundless space (wúbiān kōng chù), where the mind corresponds with emptiness, this is called the Space Base (kōng chù dìng). Two, the Consciousness Base (shí chù). Since all obstacles are eliminated, there is neither obstacle nor elimination. Within it, only the Alaya-consciousness (Ālāyéshí, the fundamental consciousness) remains completely, and half of the subtle function of the Manas-consciousness (mònàshí, the seventh consciousness). Such a category is called the Consciousness Base (shí chù). The first sentence summarizes the previous Space Base (kōng chù). The second sentence breaks through emptiness and enters consciousness (shí). The function of eliminating obstacles also disappears, hence it is said 'neither obstacle nor elimination'. This refers to only observing consciousness, in order to break through emptiness. The passage below 'within it' is the formal explanation. 'Only the Alaya remains completely and the Manas partially' refers to the seventh and eighth consciousnesses being mutually dependent. Those with fixed nature and foolish practices (dìngxìng yú fǎ) are completely unaware of this relationship, and it remains silently. 'Half subtle' refers to the sixth consciousness (dìliù shí). Now, half of the function of perceiving consciousness (yuán shí) remains, while the function of perceiving form and emptiness (yuán sè kōng) does not remain, hence it is said 'half'. Because this sixth consciousness perceives both form and mind, half remains. When practitioners enter this samadhi, they are weary of the boundlessness of space, and excessive contemplation easily leads to distraction, thereby disrupting the samadhi. Therefore, they abandon space and turn to perceiving consciousness, where the mind corresponds with the law of consciousness, hence it is called the Consciousness Base (shí chù dìng). Three, the Nothingness Base (wú suǒyǒu chù). Since emptiness and form have disappeared, consciousness and mind are also extinguished, the ten directions are silent, with nowhere to go. Such a category is called the Nothingness Base (wú suǒyǒu chù). The Space Base (kōng chù) has emptiness without form, the Consciousness Base (shí chù) has consciousness without emptiness, both are called 'something'. Now, here, both emptiness and consciousness have disappeared, hence it is said 'emptiness and form have disappeared, consciousness and mind are also extinguished'. These two sentences first break through the three dharmas. The passage below 'ten directions' formally explains the characteristics. 'Ten directions' refers to all dharmas. The objects of perception, such as form, emptiness, consciousness, mind, etc., do not exist at all, hence it is said 'silent'. Since the object of perception is silent, the perceiver also does not function, hence it is said 'nowhere to go'. Because practitioners are weary of consciousness, the consciousness of the three times has no
邊緣多則散能破于定。故舍緣識。轉心依無所有法。心與無所有法相應。名無所有處定。然今修大乘者多濫此定。但一切無著心無所寄都無一物即是大乘。如頑空無異。而不知。善能了達諸禪境界。斷伏歷然道品次第。如大圓鏡鑑于萬象不差不錯。方是大乘真修禪也 四非非想處。
識性不動。以滅窮研。于無盡中發宣儘性。如存不存。若盡非盡。如是一類名為非想非非想處 初二句指所依體。初句雙標。識性者標有細想也。不動者標無粗想也。次句轉釋不動義。前無所有處。猶用心窮研。令不緣識心與無所有法相應。今此一天。研窮心滅。伏令不動。故云以滅窮研。于無下正釋行相。是依此識不動之處。故云于無盡中。辨為非想。故云發宣儘性。雖見盡而識在。故云若盡非盡。雖見在而不起。故云如存不存。由此義故名非想非非想也。此即第六識粗想不起。仍有細分及賴耶流注不息。故約此義以立其名。準俱舍云。前三無色從如行得名。此有頂地約當體立稱也。行人入此定時。厭患無所有處想如癡有想處如癰如瘡。即舍無所有處。緣念非有想非無想之法。心與此法相應。故云非有想非無想也 二總辨二類。
此等窮空。不盡空理 滅色取空。非真空性。妄謂為盡。故云不盡。以不能灰滅心智故。言此等
【現代漢語翻譯】 現代漢語譯本 邊緣多則散能破于定。因此要捨棄緣識，轉移心念依附於無所有法。心與無所有法相應，就叫做無所有處定。然而現在修習大乘的人，大多濫用這種禪定。他們認為只要一切無所執著，心中無所寄託，什麼都沒有就是大乘，這和頑空沒有什麼區別。他們卻不知道，真正善於瞭解各種禪定境界，能夠次第斷除和降伏煩惱，明瞭道品的人，就像一面大圓鏡子，能夠準確無誤地照見萬象，這才是大乘的真正禪修。四、非想非非想處。
識性不動，通過滅盡來窮究研習，在無盡之中顯發宣揚儘性的狀態，就像存在又不存在，好像滅盡又沒有滅盡。像這樣的一類境界，就叫做非想非非想處。前兩句指明所依之體。第一句是雙重標示，『識性』標示還有細微的想念，『不動』標示沒有粗重的想念。第二句是進一步解釋『不動』的含義。之前的無所有處，還要用心去窮究研習，使心不緣于識，與無所有法相應。現在到了這一層天，研窮到心滅的程度，降伏它使它不動。所以說『以滅窮研』。『于無下』是正式解釋其行相。這是依于識不動之處，所以說『于無盡中』。辨別為非想，所以說『發宣儘性』。雖然見到滅盡，但識還在，所以說『若盡非盡』。雖然見到存在，但不起作用，所以說『如存不存』。因為這個緣故，叫做非想非非想。這就是第六識的粗想不起作用，但仍然有細微的部分以及阿賴耶識的流注沒有停止。因此根據這個意義來建立這個名稱。按照《俱舍論》的說法，前三個無色界是從如實修行而得名，而這個有頂地是根據其本體來命名的。修行人進入這種禪定時，厭患無所有處的想，覺得它像癡呆，厭患有想處，覺得它像毒瘡。於是捨棄無所有處，緣念非有想非無想之法，心與此法相應，所以叫做非有想非無想。二、總的辨別這兩類。
這些窮究空的人，並沒有窮盡空的真理。滅色而取空，並非是真空的體性，妄想認為這就是窮盡，所以說『不盡』。因為他們不能使心智灰飛煙滅。所以說『此等』。
【English Translation】 English version Attachment to external conditions can disrupt samadhi. Therefore, one must abandon consciousness based on external conditions and shift the mind to rely on the 'no-thing-whatsoever' (Wu Suo You Fa). When the mind corresponds with 'no-thing-whatsoever', it is called the 'state of no-thing-whatsoever' (Wu Suo You Chu Ding). However, many who practice Mahayana nowadays misuse this samadhi. They think that as long as there is no attachment to anything, the mind has no reliance, and there is absolutely nothing, that is Mahayana, which is no different from a 'stubborn void'. They do not know that one who truly understands the various states of dhyana, can sequentially cut off and subdue afflictions, and clearly understands the stages of the path, is like a great round mirror that can accurately reflect all phenomena without error. This is the true dhyana practice of Mahayana. Four, the state of neither perception nor non-perception (Fei Xiang Fei Fei Xiang Chu).
The nature of consciousness is unmoving. Through exhaustive investigation by means of extinction, in the midst of the infinite, it manifests and proclaims the state of complete exhaustion. It is as if it exists and does not exist, as if it is exhausted and not exhausted. Such a state is called the 'state of neither perception nor non-perception'. The first two sentences point to the supporting entity. The first sentence is a double indication: 'nature of consciousness' (Shi Xing) indicates that there are still subtle thoughts; 'unmoving' (Bu Dong) indicates that there are no coarse thoughts. The second sentence further explains the meaning of 'unmoving'. In the previous state of 'no-thing-whatsoever', one still uses the mind to exhaustively investigate, so that the mind does not cling to consciousness and corresponds with 'no-thing-whatsoever'. Now, in this realm, one investigates to the point of extinguishing the mind, subduing it to the point of immobility. Therefore, it is said 'through extinction, exhaustively investigate'. 'Yu Wu Xia' (in the following 'in the midst of the infinite') is the formal explanation of its characteristics. This relies on the unmoving state of consciousness, so it is said 'in the midst of the infinite'. It is distinguished as neither perception nor non-perception, so it is said 'manifests and proclaims the state of complete exhaustion'. Although exhaustion is seen, consciousness is still present, so it is said 'as if exhausted and not exhausted'. Although existence is seen, it does not arise, so it is said 'as if it exists and does not exist'. Because of this meaning, it is called 'neither perception nor non-perception'. This is where the coarse thoughts of the sixth consciousness do not arise, but there are still subtle parts and the flow of the Alaya consciousness that have not ceased. Therefore, this name is established based on this meaning. According to the Abhidharma-kosa-bhasya, the first three formless realms are named based on actual practice, while this 'peak of existence' (You Ding Di) is named based on its inherent nature. When a practitioner enters this samadhi, they become weary of the thought of 'no-thing-whatsoever', feeling it is like foolishness, and weary of the state of perception, feeling it is like a sore or ulcer. Therefore, they abandon the state of 'no-thing-whatsoever' and focus on the dharma of neither perception nor non-perception. The mind corresponds with this dharma, so it is called 'neither perception nor non-perception'. Two, a general distinction between these two categories.
Those who exhaustively investigate emptiness do not exhaust the truth of emptiness. Extinguishing form and grasping emptiness is not the nature of true emptiness. They falsely believe that this is exhaustion, so it is said 'not exhaust'. Because they cannot reduce the mind and wisdom to ashes. Therefore, it is said 'these'.
者總指四天也。
從不還天。聖道窮者。如是一類。名不迴心鈍阿羅漢 即從色究竟天。舍厭成就。覺身為礙。銷礙入空者。既不能發明智慧頓斷上惑成無學果迴心向大。即以無漏聖道漸次厭舍。隨定感果。生此四天。受劫數報。方斷有頂地惑成阿羅漢。故名為鈍。言不迴心者。且約對前利根者說。非畢竟不回。已如前說。
若從無想諸外道天。窮空不歸。迷漏無聞便入輪轉 若從無想。用有漏道忻上厭下。漸至非想。認此有漏作無為解。便謂涅槃。至此不進。以不廣聞聖教不辨諸禪漏與無漏修證行相。壽終隨業必入諸趣也。言從無想來者。應是廣果天來。與無想同地。對五聖天名為外道。是外道類。故云從無想來。若實入無想。必定退墮更不進修。準經論釋。無想外道業盡必墮。無上生義故 二辨異王臣。
阿難。是諸天上各各天人。則是凡夫業果酬答。答盡入輪。彼之天王。即是菩薩游三摩提漸次增進迴向聖倫所修行路 四空天人容是業報。彼四天王即是權化。以入大乘首楞嚴定為欲遊戲四禪四空諸禪三昧成佛事故。問前四禪王亦是權化。通凡夫耶。答四禪天王必兼凡聖。如前文說。五不還天四禪天王獨有欽聞不能知見。此約一分凡夫所說。故知兼二也 二結示。
阿難。是四空天。身
【現代漢語翻譯】 現代漢語譯本： 這些總共指的是四空天。
從不還天（Anāgāmi-deva，不再返回欲界的聖者所居住的天界）而來，聖道修行到了盡頭的人，就像這樣的一類，被稱為不迴心鈍阿羅漢（Arahant，斷盡煩惱，證得解脫的聖者）。他們從色究竟天（Akaniṣṭha，色界天的最高層）開始，捨棄對色身的執著，成就了對空性的認知，覺察到色身是障礙，從而銷融障礙進入空性。既然不能夠通過發明智慧來迅速斷除上界的迷惑，成就無學果（Aśaikṣa，不再需要學習的果位），迴心向大乘，就以無漏的聖道（Ārya-mārga，脫離輪迴的正道）逐漸厭離捨棄，隨著禪定的程度感應果報，生於這四空天，承受劫數之報，最終斷除有頂地（Bhavāgra，三界最高的境界）的迷惑，成就阿羅漢。因此被稱為『鈍』。說『不迴心』，只是相對於之前的利根者（Indriya-tīvra，根器敏銳的人）而言，並非畢竟不回，這在前面已經說過了。
如果從無想天（Asañjñā-deva，沒有思想的色界天）的那些外道天而來，窮盡空性卻不迴歸正道，迷惑于有漏之法（Sāsrava-dharma，有煩惱的法），沒有聽聞正法，就會進入輪迴。如果從無想天，用有漏之道欣求上界，厭離地獄，逐漸到達非想非非想處天（Naivasaṃjñānāsaṃjñāyatana，既非有想也非無想的境界），把這種有漏之法當作無為解脫，就認為這就是涅槃（Nirvāṇa，解脫）。到了這裡不再進步，因為沒有廣泛聽聞聖教，不能分辨各種禪定的有漏和無漏，以及修證的行相，壽命終結后，必定隨著業力進入各個趣道（Gati，輪迴的道途）。說從無想天來的人，應該是從廣果天（Bṛhatphala，色界天之一）而來，與無想天同處一地。相對於五凈居天（Śuddhāvāsa，色界天之一），被稱為外道，是外道之類，所以說從無想天來。如果真的進入無想天，必定會退墮，不再進步。根據經論的解釋，無想外道業力耗盡必定會墮落，沒有上升的道理。下面辨別異類王臣。
阿難（Ānanda，佛陀的十大弟子之一）。這些天上各自的天人，都是凡夫的業果報應，報應結束就進入輪迴。而那些天王，則是菩薩（Bodhisattva，發菩提心，行菩薩道，未來將成佛的修行者）游於三摩地（Samādhi，禪定），逐漸增進，迴向于聖道所修行的道路。四空天的天人可能是業報所致，而四空天的天王則是權巧示現。爲了進入大乘首楞嚴定（Śūraṅgama-samādhi，一種深妙的禪定），爲了遊戲於四禪四空等各種禪定三昧（Samāpatti，禪定），成就佛果的緣故。有人問，之前的四禪天王也是權巧示現，還是也包括凡夫呢？回答是，四禪天王必定兼有凡夫和聖者。就像前面所說，五不還天的四禪天王獨自欽佩聽聞，不能知見，這是就一部分凡夫所說的，所以知道是兼有二者。下面是總結指示。
阿難，這四空天的色身……
【English Translation】 English version: These refer collectively to the Four Formless Realms.
From the Anāgāmi-devas (Non-Returner Devas). Those who have exhausted the Holy Path, such as this category, are called Non-Returning Dull Arhats (Arahant, one who has destroyed all defilements and attained liberation). Starting from the Akaniṣṭha Heaven (the highest of the Form Realm heavens), they relinquish attachment to the physical body, achieving realization of emptiness, perceiving the physical body as an obstacle, thereby dissolving the obstacle and entering emptiness. Since they cannot develop wisdom to quickly sever the afflictions of the higher realms and attain the fruit of No-More-Learning (Aśaikṣa, the state of having nothing more to learn), turning their minds towards the Mahāyāna, they gradually renounce and abandon through the unconditioned Holy Path (Ārya-mārga, the noble path leading out of samsara), experiencing the fruits according to their level of samādhi (meditative absorption), being born in these Four Formless Realms, enduring kalpas (eons) of retribution, and finally severing the afflictions of the Peak of Existence (Bhavāgra, the highest realm of the Three Realms) to become Arhats. Therefore, they are called 'dull'. The term 'Non-Returning' is used in contrast to the sharp-witted ones mentioned earlier, not that they ultimately do not return, as has been said before.
If from the Non-Perception Heavens (Asañjñā-deva, heavens of the Form Realm without perception) of externalist paths, exhausting emptiness without returning to the right path, deluded by conditioned dharmas (Sāsrava-dharma, dharmas with outflows/defilements), without hearing the proper teachings, they will enter into the cycle of rebirth. If from the Non-Perception Heaven, using conditioned paths to delight in the higher realms and despise the lower realms, gradually reaching the Neither-Perception-Nor-Non-Perception Heaven (Naivasaṃjñānāsaṃjñāyatana, the realm of neither perception nor non-perception), mistaking this conditioned dharma for unconditioned liberation, they will consider this to be Nirvāṇa (Nirvāṇa, liberation). Reaching this point without further progress, because they have not widely heard the Holy Teachings, unable to distinguish between the conditioned and unconditioned aspects of various samādhis, and the characteristics of cultivation and realization, upon the end of their lifespan, they will inevitably enter various destinies (Gati, realms of rebirth) according to their karma. Those said to come from the Non-Perception Heaven should be from the Bṛhatphala Heaven (one of the Form Realm heavens), sharing the same location as the Non-Perception Heaven. In relation to the Pure Abodes (Śuddhāvāsa, pure abodes of the Form Realm), they are called externalists, belonging to the category of externalists, hence the saying 'from the Non-Perception Heaven'. If they truly enter the Non-Perception Heaven, they will certainly degenerate and not progress further. According to the interpretation of the sutras and treatises, externalists of the Non-Perception Heaven will inevitably fall upon the exhaustion of their karma, with no possibility of ascending. The following distinguishes between different types of kings and ministers.
Ānanda (Ānanda, one of the Buddha's ten principal disciples). The devas in each of these heavens are the karmic rewards of ordinary beings, and upon the exhaustion of these rewards, they enter into the cycle of rebirth. The kings of those heavens, however, are Bodhisattvas (Bodhisattva, beings who have generated bodhicitta and are on the path to Buddhahood) who roam in samādhi (Samādhi, meditative absorption), gradually progressing and dedicating their merit towards the path of the Holy Ones. The devas of the Four Formless Realms may be due to karmic retribution, while the kings of the Four Formless Realms are skillful manifestations. It is for the sake of entering the Śūraṅgama-samādhi (a profound samādhi of great power) of the Mahāyāna, for the sake of playfully engaging in the various samādhis of the Four Dhyānas and Four Formless Realms, and for the sake of accomplishing Buddhahood. Someone asks, 'Are the kings of the previous Four Dhyānas also skillful manifestations, or do they also include ordinary beings?' The answer is that the kings of the Four Dhyānas certainly include both ordinary beings and sages. As mentioned earlier, the kings of the Four Dhyānas of the Five Pure Abodes alone admire and hear, but cannot know and see. This is said in relation to a portion of ordinary beings, so it is known that it includes both. The following is a concluding instruction.
Ānanda, the physical bodies of these Four Formless Heavens...
心滅盡。定性現前。無業果色。從此逮終。名無色界 身心滅盡者。色身必盡。其心若盡非盡。妄謂為盡。定性現前者。有定果色。若無此色。四心何依。故知有也 二總結虛妄。
此皆不了妙覺明心。積妄發生。妄有三界中間妄隨七趣沉溺補特伽羅。各從其類 由不如實知真如法一。妄認所明。分別既生。從妄積妄。故云不了等。當知。修禪觀人不達此門。或空處。或無所有處。或非非想處。動經六萬八萬大劫。身心寂滅報盡還墮。總名長壽天難。佛口親宣。那不明信。補特伽羅此云數取趣 七修羅趣。
複次阿難。是三界中。復有四種阿修羅類。若於鬼道。以護法力。乘通入空。此阿修羅從卵而生。鬼趣所攝。若於天中降德貶墜。其所卜居鄰于日月。此阿修羅從胎而出。人趣所攝。有修羅王。執持世界。力洞無畏。能與梵王及天帝釋四天爭權。此阿修羅因變化有。天趣所攝。阿難。別有一分下劣修羅。生大海心。沉水冘口。旦游虛空。暮歸水宿。此阿修羅因濕氣有。畜生趣攝 法華瑜伽亦說有四修羅。大同於此。諸說修羅。或天或鬼。皆不明瞭。此經分明。可為標準 三結妄因以誡離二。一結妄因四。初總結虛妄。
阿難。如是地獄餓鬼畜生人及神仙天洎修羅 結指諸趣。
精研七趣。
【現代漢語翻譯】 現代漢語譯本 『心滅盡，定性現前，無業果色，從此逮終，名無』——身心滅盡者，色身必定消亡。如果說心也滅盡，那並非真正的滅盡，而是妄想認為的滅盡。『定性現前者』，指的是有定果色。如果沒有這種色，四心（指四種心識狀態）又依賴什麼呢？所以可知是有的。這是第二段，總結了虛妄。 『此皆不了妙覺明心，積妄發生，妄有三界中間妄隨七趣沉溺補特伽羅(Pudgala，意為「補特伽羅」，也譯為「數取趣」，指不斷在六道中輪迴的主體)，各從其類』——由於不明白妙覺明心，積累虛妄而產生，虛妄地存在三界，中間的虛妄隨著七趣沉溺於補特伽羅(Pudgala)。各自遵循其類別。因為不如實地瞭解真如法一，虛妄地認為所明瞭的，分別心一旦產生，就從虛妄積累虛妄。所以說『不了』等等。應當知道，修禪觀的人不通達這個法門，或者停留在空處，或者無所有處，或者非非想處，動輒經歷六萬八萬大劫，身心寂滅，報盡之後仍然會墮落。總的來說，這叫做長壽天難。這是佛親口宣說的，怎麼能不明白相信呢？補特伽羅(Pudgala)，這裡的意思是數取趣。 『七修羅趣』—— 『複次阿難(Ananda，佛陀的十大弟子之一，以「多聞第一」著稱)，是三界中，復有四種阿修羅類。若於鬼道，以護法力，乘通入空，此阿修羅從卵而生，鬼趣所攝。若於天中降德貶墜，其所卜居鄰于日月，此阿修羅從胎而出，人趣所攝。有修羅王，執持世界，力洞無畏，能與梵王及天帝釋(Indra，佛教的護法神)四天爭權，此阿修羅因變化有，天趣所攝。阿難(Ananda)，別有一分下劣修羅，生大海心，沉水冘口，旦游虛空，暮歸水宿，此阿修羅因濕氣有，畜生趣攝』——《法華經》、《瑜伽師地論》也說有四種修羅，大體與此相同。各種說法中，修羅或者屬於天道，或者屬於鬼道，都沒有明確說明。這部經說得很明白，可以作為標準。這是第三大段，總結虛妄的原因，用來告誡人們遠離虛妄。分為兩小段，第一小段總結虛妄的原因，分為四點，這是第一點，總結虛妄。 『阿難(Ananda)，如是地獄餓鬼畜生人及神仙天洎修羅』——總結指出了各個趣。 『精研七趣』——
【English Translation】 English version 『When the mind is extinguished, the fixed nature appears, there is no karmic fruit color, from then until the end, it is called non-』—Those whose body and mind are extinguished, their physical body will surely perish. If it is said that the mind is also extinguished, that is not true extinction, but a false notion of extinction. 『When the fixed nature appears,』 refers to having fixed fruit color. If there is no such color, what do the four minds (referring to the four states of consciousness) rely on? Therefore, it is known to exist. This is the second paragraph, summarizing falsehood. 『All this is due to not understanding the wonderful, enlightened, and bright mind, accumulating delusions that arise, falsely existing in the three realms, in the middle of which delusions follow the seven realms, drowning the Pudgala (Pudgala, meaning 'person', also translated as 'number taker', referring to the subject that continuously reincarnates in the six realms), each according to its kind』—Because of not understanding the wonderful, enlightened, and bright mind, accumulating delusions arises, falsely existing in the three realms, in the middle of which delusions follow the seven realms, drowning the Pudgala (Pudgala). Each follows its category. Because one does not truly know the one true suchness, falsely recognizing what is understood, once discrimination arises, one accumulates delusions from delusions. Therefore, it is said 『not understanding』 and so on. It should be known that those who practice Chan contemplation without understanding this gate, either remain in the empty place, or the place of nothingness, or the place of neither perception nor non-perception, often spending sixty or eighty thousand great kalpas, their body and mind extinguished, and after the exhaustion of their reward, they still fall. In general, this is called the difficulty of long-lived heavens. This is personally proclaimed by the Buddha, how can one not understand and believe? Pudgala (Pudgala), here means number taker. 『The Seven Asura Realms』— 『Furthermore, Ananda (Ananda, one of the Buddha's ten great disciples, known as 'foremost in hearing'), in these three realms, there are four kinds of Asuras. If in the ghost realm, with the power of protecting the Dharma, riding through to enter emptiness, these Asuras are born from eggs, and are included in the ghost realm. If in the heavens, they descend in virtue and are demoted, their dwellings are near the sun and moon, these Asuras are born from wombs, and are included in the human realm. There are Asura kings, holding the world, with fearless power, able to contend with Brahma kings and Indra (Indra, a Dharma protector deity in Buddhism) and the four heavenly kings, these Asuras are born from transformation, and are included in the heavenly realm. Ananda (Ananda), there is another part of inferior Asuras, born in the heart of the great sea, sinking into the water, in the morning they roam in the sky, and in the evening they return to sleep in the water, these Asuras are born from moisture, and are included in the animal realm』—The Lotus Sutra and the Yogacarabhumi-sastra also speak of four kinds of Asuras, which are largely the same as this. In various accounts, Asuras are either in the heavenly realm or the ghost realm, which are not clearly stated. This sutra speaks very clearly, and can be used as a standard. This is the third major section, summarizing the causes of falsehood, used to warn people to stay away from falsehood. Divided into two subsections, the first subsection summarizes the causes of falsehood, divided into four points, this is the first point, summarizing falsehood. 『Ananda (Ananda), such as hell beings, hungry ghosts, animals, humans, gods, heavens, and Asuras』—Summarizing and pointing out the various realms. 『Studying the Seven Realms in detail』—
皆是昏沉諸有為相。妄想受生。妄想隨業。于妙圓明無作本心。皆如空花。元無所著。但一虛妄更無根緒 結成虛妄也。精研猶細尋也。妄想受生七趣果也。妄想隨業七趣因也。此妄因果皆是無明有為虛相。無實可得。若望圓明如虛空華。本無所有。何根緒而可得耶 二通示業因。
阿難。此等眾生不識本心受此輪迴。經無量劫不得真凈 此示妄想受生也。
皆由隨順殺盜淫故。反此三種。又則出生無殺盜淫 此示妄想隨業也。
有名鬼倫。無名天趣。有無相傾起輪迴性 結輪轉也。鬼倫天趣。略舉四惡三善之二也。有無相待互成傾奪。升而復墜。有輪無初 三顯正修行。
若得妙發三摩提者。則妙常寂。有無二無。無二亦滅。尚無不殺不偷不淫。云何更隨殺盜淫事 若發三昧。唯見一體三德秘藏。妙般若也。常法身也。寂解脫也。有無二無非生死也。無二亦滅非涅槃也。唯一中道實相之理。離實相外更無別法。故云云何更隨殺盜淫事 四別示重結。
阿難。不斷三業。各各有私。因各各私眾私同分。非無定處。自妄發生。生妄無因無可尋究 殺盜淫三隨人別造。名各各私。所造攸同。故云同分。業苦相對必無參差。故云定處。即所感處也。既稱為妄。云何有因。故無尋究。此即結答
【現代漢語翻譯】 現代漢語譯本 這些都是昏沉的、屬於有為法範疇的現象，是虛妄的念頭導致了生命的產生，虛妄的念頭隨著業力流轉。對於那美妙圓滿、光明澄澈、無造作的本心來說，這些都像空中的花朵一樣，原本就沒有依附之處。只是一種虛假的妄想，沒有任何根源頭緒，卻結合成了虛妄的現象。』精研猶細尋也』，是指仔細推究；』妄想受生七趣果也』，是指虛妄的念頭導致在天道、人道、阿修羅道、地獄道、餓鬼道、畜生道、中陰身這七個去處產生果報；』妄想隨業七趣因也』，是指虛妄的念頭隨著業力，成為這七個去處的因。這虛妄的因和果，都是由無明產生的有為虛假之相，沒有真實可得的。如果與圓滿光明的心性相比，就如同虛空中的花朵，本來就什麼都沒有，哪裡有什麼根源頭緒可以尋找呢？這是第二段，總的說明了業力的起因。
阿難（Ananda，佛陀的十大弟子之一）。這些眾生不認識自己的本心，所以承受這輪迴之苦，經歷了無量劫的時間，也無法得到真正的清凈。這是說明虛妄的念頭導致生命的產生。
都是由於順從殺生、偷盜、邪淫的緣故。如果反過來，不去做這三種惡業，就會出生於沒有殺生、偷盜、邪淫的境界。這是說明虛妄的念頭隨著業力流轉。
有善業的就進入鬼道，沒有惡業的就進入天道。有和無相互傾軋，產生了輪迴的本性。這是總結了輪迴的運轉。』鬼倫天趣』，是簡略地舉出了四惡道和三善道中的兩種。有和無相互對待，互相傾奪，上升之後又會墜落，輪迴沒有開始。
如果能夠美妙地發起三摩提（Samadhi，禪定），就能達到美妙、常恒、寂靜的境界。有和無這兩種對立都不存在，沒有對立的狀態也同樣滅除。尚且沒有殺生、偷盜、邪淫這些行為，又怎麼會再去隨順殺生、偷盜、邪淫的事情呢？如果發起三昧（Samadhi，正定），就只能見到一體的三德秘藏，也就是美妙的般若（Prajna，智慧），常恒的法身（Dharmakaya，佛的法身），寂靜的解脫（Nirvana，涅槃）。有和無這兩種對立都不存在，就不是生死；沒有對立的狀態也同樣滅除，就不是涅槃（Nirvana，寂滅）。只有中道的實相真理，除了實相之外，再沒有其他法。所以說，怎麼會再去隨順殺生、偷盜、邪淫的事情呢？這是第四段，分別說明並總結。
阿難（Ananda，佛陀的十大弟子之一）。如果不停止殺生、偷盜、邪淫這三種惡業，每個人都有各自的私業，因為各自的私業，導致眾人的私業相同。這並非沒有固定的處所，而是從虛妄中產生，產生虛妄沒有原因，也無法尋究。殺生、偷盜、邪淫這三種惡業，隨著每個人的不同而造作，稱為』各各有私』。所造作的惡業相同，所以說』同分』。業和苦相對，必定沒有差別，所以說』定處』，也就是所感應到的處所。既然稱為虛妄，怎麼會有原因呢？所以無法尋究。這就是總結回答。
【English Translation】 English version These are all states of dullness and conditioned phenomena. False thoughts lead to birth, and false thoughts follow karma. In relation to the wondrously perfect and bright, uncreated original mind, they are all like empty flowers, originally without any attachment. They are merely false illusions without any root or origin, yet they combine to form illusory phenomena. 'Careful study is like seeking the subtle' means to investigate carefully. 'False thoughts lead to birth in the seven realms' refers to the result of false thoughts leading to rebirth in the realms of gods, humans, asuras, hells, hungry ghosts, animals, and the intermediate state. 'False thoughts follow karma in the seven realms' refers to false thoughts following karma as the cause for these seven realms. These false causes and effects are all unreal appearances of conditioned phenomena arising from ignorance, without any real substance to be obtained. Compared to the perfect brightness, they are like flowers in the sky, originally nonexistent. What root or origin can be found? This second section generally explains the origin of karma.
Ananda (佛陀的十大弟子之一, one of the ten principal disciples of the Buddha). These beings, not recognizing their original mind, endure this cycle of rebirth, and through countless kalpas (劫, eons) cannot attain true purity. This indicates that false thoughts lead to birth.
All are due to following killing, stealing, and sexual misconduct. Reversing these three, one is born without killing, stealing, and sexual misconduct. This indicates that false thoughts follow karma.
Those with good karma enter the realm of ghosts, and those without evil karma enter the realm of gods. The interaction of existence and non-existence gives rise to the nature of reincarnation. This summarizes the cycle of rebirth. 'The realm of ghosts and the realm of gods' are brief examples of two of the four evil realms and three good realms. Existence and non-existence are mutually dependent, creating a cycle of ascent and descent, without beginning.
If one can wonderfully awaken to Samadhi (禪定, meditative absorption), then one will attain wondrous, constant, and tranquil states. The duality of existence and non-existence ceases, and the absence of duality also vanishes. There is no killing, stealing, or sexual misconduct; how could one then follow the affairs of killing, stealing, and sexual misconduct? If one awakens to Samadhi (正定, right concentration), one will only see the secret treasury of the one essence and three virtues: wondrous Prajna (智慧, wisdom), constant Dharmakaya (法身, Dharma body), and tranquil Nirvana (涅槃, liberation). The duality of existence and non-existence ceases, which is not birth and death; the absence of duality also vanishes, which is not Nirvana (寂滅, extinction). There is only the true principle of the Middle Way, and apart from the true nature, there is no other Dharma. Therefore, how could one then follow the affairs of killing, stealing, and sexual misconduct? This fourth section separately explains and summarizes.
Ananda (佛陀的十大弟子之一, one of the ten principal disciples of the Buddha). If one does not cease the three karmas of killing, stealing, and sexual misconduct, each person has their own individual karma. Because of each individual karma, the collective karma of all beings becomes the same. This is not without a fixed place; it arises from delusion, and the arising of delusion has no cause and cannot be investigated. The three karmas of killing, stealing, and sexual misconduct are created differently by each person, and are called 'each individual karma'. The karmas created are the same, so it is called 'collective karma'. The relationship between karma and suffering is certain and without difference, so it is called 'fixed place', which is the place where one experiences the consequences. Since it is called delusion, how can there be a cause? Therefore, it cannot be investigated. This is the concluding answer.
前文為有定處為復自然彼彼發業各各私受之問也 二勸除斷。
汝勖修行欲得菩提。要除三惑。不盡三惑。縱得神通。皆是世間有為功用。習氣不滅。落於魔道。雖欲除妄倍加虛偽。如來說為可哀憐者。汝妄自造。非菩提咎。作是說者名為正說。若他說者即魔王說 要除三惑者此正勸也。前云。三緣斷故三因不生。狂性自歇歇即菩提等。不盡下明不斷之失。修禪不持戒。是即魔羅業。以妄修于妄。真實可憐愍。汝妄下重指結答以示正邪也。前問云。此道為複本來自有。為是眾生妄習生起。今結答云。汝妄自造非菩提咎。即以前句答后問。后句答前問也 大文第七。陳禪那現境者。此之境界。是修行人。由戒定慧漸修有力。內動煩惱。外動魔王。于觀行中五陰漸滅。從粗至細。滅一陰時。有十境界被境激發。或煩惱。或業種。或邪思。或天魔鬼神等。現諸異相禪中而發。行人若無多聞智慧。不能覺察。即便取著認非為是先雖修正。返入邪倫。佛哀此等無問而說。然諸經論。明坐禪次亦略說之。微細廣說無過此典。天臺止觀。或引禪經說魔境界。亦出少分耳 文二。初如來無問自說三。一如來告語三。初結前生后。
即時如來將罷法座。于師子床。攬七寶幾。回紫金山。再來憑倚。普告大眾及阿難言 此經家
【現代漢語翻譯】 前文是有關於『有定處』（指有固定處所）是『復自然』（恢復自然）還是『彼彼發業』（各自產生業力）、『各各私受』（各自承受果報）的疑問。接下來是第二部分：勸誡斷除。
『汝勖修行欲得菩提』（你努力修行想要獲得菩提智慧），『要除三惑』（必須要去除三種迷惑）。『不盡三惑』（如果不能斷盡這三種迷惑），『縱得神通』（即使獲得了神通），『皆是世間有為功用』（也都是世間有為的功用），『習氣不滅』（習氣不能滅除），『落於魔道』（就會墮入魔道）。『雖欲除妄倍加虛偽』（雖然想要去除虛妄，反而更加虛偽），『如來說為可哀憐者』（如來說這是最可悲憫的人）。『汝妄自造』（這是你虛妄造作的），『非菩提咎』（不是菩提的過失）。『作是說者名為正說』（這樣說才是正確的說法），『若他說者即魔王說』（如果有人說其他的，那就是魔王說的）。『要除三惑者此正勸也』（『要除三惑』這句正是勸誡）。『前云。三緣斷故三因不生。狂性自歇歇即菩提等』（前面說過，三種因緣斷除，三種因就不會產生，狂性自然止息，止息就是菩提等等）。『不盡下明不斷之失』（『不盡』以下說明不斷除的過失）。『修禪不持戒。是即魔羅業。以妄修于妄。真實可憐愍』（修禪不持戒，這就是魔羅的作為，用虛妄來修虛妄，真是可憐可憫）。『汝妄下重指結答以示正邪也』（『汝妄』以下再次強調總結回答，以顯示正邪）。『前問云。此道為複本來自有。為是眾生妄習生起』（前面問到，這個道是本來就有的，還是眾生虛妄習氣產生的）。『今結答云。汝妄自造非菩提咎』（現在總結回答說，這是你虛妄造作的，不是菩提的過失）。『即以前句答后問。后句答前問也』（就是用前一句回答後面的問題，后一句回答前面的問題）。『大文第七。陳禪那現境者』（第七大段，陳述禪那中出現的境界）。『此之境界。是修行人。由戒定慧漸修有力。內動煩惱。外動魔王』（這些境界，是修行人，由於戒定慧逐漸修習有了力量，內在觸動煩惱，外在觸動魔王）。『于觀行中五陰漸滅。從粗至細。滅一陰時。有十境界被境激發。或煩惱。或業種。或邪思。或天魔鬼神等。現諸異相禪中而發』（在觀行中五陰逐漸滅除，從粗到細，滅除一陰時，有十種境界被境界激發，或者煩惱，或者業種，或者邪思，或者天魔鬼神等，顯現各種不同的現象在禪定中發生）。『行人若無多聞智慧。不能覺察。即便取著認非為是先雖修正。返入邪倫』（修行人如果沒有廣博的聞法和智慧，不能覺察，就會執取，認為不是的卻是對的，先前雖然修正，反而進入邪道）。『佛哀此等無問而說』（佛哀憐這些人，沒有問就說了）。『然諸經論。明坐禪次亦略說之。微細廣說無過此典。天臺止觀。或引禪經說魔境界。亦出少分耳』（然而各種經論，說明坐禪次第也略微說到這些，詳細廣泛的說明沒有超過這部經典的。天臺止觀，或者引用禪經說魔的境界，也只是說出少部分而已）。『文二。初如來無問自說三。一如來告語三。初結前生后』（分為兩部分。首先是如來沒有問就自己說，分為三點。第一點是如來告知，分為三點。首先是總結前面，引出後面）。
『即時如來將罷法座。于師子床。攬七寶幾。回紫金山。再來憑倚。普告大眾及阿難言』（這時如來將要結束法座，在獅子座上，拿起七寶的矮桌，轉身面向紫金山，再次依靠著，普遍告訴大眾和阿難）。『此經家』（這是經的作者）。
【English Translation】 The previous text is a question about whether 'having a fixed place' (有定處) means 'returning to nature' (復自然), or whether 'each generates karma' (彼彼發業) and 'each privately receives' (各各私受). The following is the second part: exhortation to eliminate.
'You strive to cultivate, desiring to attain Bodhi (菩提, enlightenment),' 'you must eliminate the three delusions' (三惑). 'If you do not exhaust the three delusions,' 'even if you attain supernatural powers,' 'they are all worldly conditioned functions' (有為功用). 'If habitual tendencies are not extinguished,' 'you will fall into the demonic path' (魔道). 'Although you desire to eliminate delusion, you increase falsehood,' 'the Tathagata (如來, Thus Come One) says that these are pitiable.' 'You create delusion yourself,' 'it is not the fault of Bodhi.' 'Saying this is called the correct teaching,' 'if others say otherwise, that is the speech of the demon king.' 'The need to eliminate the three delusions is the correct exhortation.' 'Earlier it was said: Because the three conditions are cut off, the three causes do not arise. When the madness ceases, cessation is Bodhi, etc.' 'If you do not exhaust' below explains the fault of not cutting off. 'Practicing Chan (禪, meditation) without upholding precepts is the karma of Mara (魔羅, demon). Using delusion to cultivate delusion is truly pitiable.' 'You create delusion' below emphasizes the conclusion and answer to show what is right and wrong. 'Earlier it was asked: Does this path inherently exist, or is it generated by the deluded habits of sentient beings?' 'Now the conclusion answers: You create delusion yourself; it is not the fault of Bodhi.' That is, the former sentence answers the latter question, and the latter sentence answers the former question. 'The seventh major section: Describing the manifestations in Chan-na (禪那, meditative absorption).' 'These states are experienced by practitioners who, through the gradual cultivation of precepts, concentration, and wisdom, have developed strength, internally stirring up afflictions and externally stirring up demon kings.' 'In the midst of contemplation, the five skandhas (五陰, aggregates) gradually diminish, from coarse to fine. When one skandha is extinguished, there are ten states that are stimulated by the environment, such as afflictions, karmic seeds, deviant thoughts, or heavenly demons and spirits, manifesting various unusual phenomena that arise in meditation.' 'If practitioners lack extensive learning and wisdom, they cannot discern them and will immediately grasp and recognize what is not as what is, and although they initially cultivated correctly, they will revert to deviant paths.' 'The Buddha (佛, awakened one) pities these and speaks without being asked.' 'However, various sutras and treatises also briefly mention this when explaining the sequence of sitting meditation. No text explains it in such detail and breadth as this one. The Tiantai (天臺) school's 'Concentration and Insight' (止觀) also quotes from Chan sutras to describe demonic states, but it only presents a small portion.' 'Section two: First, the Tathagata speaks without being asked, in three parts. One: The Tathagata's announcement, in three parts. First, connecting the previous and introducing the following.'
'Immediately, the Tathagata was about to leave the Dharma seat. On the lion throne, he took up the seven-jeweled table, turned towards Mount Zijin (紫金山, Purple Gold Mountain), and leaned on it again. He universally announced to the assembly and to Ananda (阿難, one of the ten principal disciples of the Buddha):' 'This is the compiler of the sutra.'
敘。佛答阿難七趣已竟。慶喜既默。眾又無辭。合住說法。故云將罷法座。然禪發境界。非一切智孰能知之。若不與說。末代修行遇此難敵。故再憑幾顯悲深也。
汝等有學緣覺聲聞。今日迴心。趣大菩提無上妙覺。吾今已說 真修行法。汝猶未識修奢摩他毗婆舍那微細魔事 真修行法。即前二決定義觀音觀門內戒外咒兼前正解。俱是修行入覺之方法也 二示迷顯失二。初認魔境。
魔境現前。汝不能識。洗心非正。落於邪見。或汝陰魔。或復天魔。或著鬼神。或遭魑魅。心中不明。認賊為子 修妙觀智滌內垢障。故云洗心。由魔引起分別念著。故名非正。陰魔等者。常說四魔。謂煩惱魔生死因也。陰魔死魔生死果也。天魔生死緣也。今云鬼神等即天魔屬。若涅槃云。皆是先世犯初重禁乃至餘篇而現者。此則業因種子被激而生也。是故行人先須明擇 二取少證。
又復于中得少為足。如第四禪無聞比丘。妄言證聖。天報已畢哀相現前。謗阿羅漢身遭後有。墮阿鼻獄 智論所說。此比丘者。不廣尋經論。師心修行。無廣聞慧。不識諸禪三界地位。但精勤不息。證得初禪謂是初果。乃至四禪離八災患。便謂已證阿羅漢果。阿羅漢者此云無生。我已證得無生果。已離三界分段生死。所作已辦。更不進修。
【現代漢語翻譯】 現代漢語譯本：敘述。佛陀回答阿難關於七趣的問題已經結束。阿難慶喜沉默不語，大眾也沒有其他話要說，本應結束說法。所以說『將罷法座』。然而禪定所產生的境界，不是具有一切智慧的人誰能瞭解呢？如果不加以說明，末世的修行者遇到這種難以對付的境界，所以再次依靠幾案，顯示佛陀的深切悲憫。\n\n你們這些有學的緣覺、聲聞，今天回心轉意，趨向大菩提無上妙覺。我如今已經說了真正的修行方法。但你們仍然不認識修習奢摩他（止，samatha）毗婆舍那（觀，vipassana）的微細魔事。真正的修行方法，就是前面所說的二種決定義，觀音觀門內的戒律和外在的咒語，以及之前的正確理解，都是修行進入覺悟的方法。二、指示迷惑，揭示過失。首先是認識魔境。\n\n魔境現前，你們不能識別，洗滌內心的方法不正確，就會落入邪見。或許是你的陰魔，或許是天魔，或許是著了鬼神，或許是遭遇魑魅。心中不明白，就會認賊為子。修習微妙的觀智，是爲了洗滌內心的污垢障礙，所以說『洗心』。由於魔的引誘而產生分別念和執著，所以叫做『非正』。陰魔等，通常說四魔，即煩惱魔（生死之因），陰魔、死魔（生死之果），天魔（生死之緣）。現在說的鬼神等，屬於天魔的範疇。如果《涅槃經》中說，這些都是前世犯了初重禁乃至其他戒律而顯現的。這就是業因的種子被激發而生。因此，修行人首先必須明辨。二、貪取少許證悟就滿足。\n\n又有一些人，在修行中得到少許成就就自以為滿足。比如第四禪的無聞比丘，妄言自己證得了聖果。天報享盡，衰敗的徵兆顯現，誹謗阿羅漢，死後身遭後有，墮入阿鼻地獄。智論中所說，這位比丘，不廣泛地尋經問論，只是按照自己的想法修行，沒有廣博的聞慧，不認識諸禪和三界的地位。只是精勤不懈，證得了初禪就認為是初果，乃至證得四禪，遠離了八種災患，就認為自己已經證得了阿羅漢果。阿羅漢，意思是無生。我已經證得了無生果，已經脫離了三界的分段生死，該做的已經做完，不再繼續修行。
【English Translation】 English version: Preface. The Buddha's answer to Ananda regarding the Seven Destinies has concluded. Ananda, filled with joy, remained silent, and the assembly had no further questions, so the Dharma talk was about to end. Hence it is said, 'About to leave the Dharma seat.' However, the states arising from Samadhi are not something anyone can understand without all-encompassing wisdom. If these states are not explained, future practitioners will encounter these formidable obstacles. Therefore, the Buddha leans on the armrest again, showing profound compassion.\n\nYou, the learners, Pratyekabuddhas, and Sravakas, today turn your minds towards the Great Bodhi, the unsurpassed and wonderful enlightenment. I have already spoken of the true methods of cultivation. Yet you still do not recognize the subtle demonic influences in the practice of Samatha (calm abiding) and Vipassana (insight). The true methods of cultivation are the two definitive meanings mentioned earlier, the precepts within the Avalokitesvara (Guanyin) practice and the external mantras, along with the preceding correct understanding, all of which are methods for cultivating and entering enlightenment. Two, pointing out delusion and revealing faults. First, recognizing demonic states.\n\nWhen demonic states appear, if you cannot recognize them, and your purification of mind is not correct, you will fall into wrong views. Perhaps it is your Skandha Demon, or perhaps a Heavenly Demon, or perhaps you are possessed by ghosts and spirits, or encounter goblins and demons. If your mind is unclear, you will mistake a thief for your own child. Cultivating subtle wisdom is to cleanse the inner defilements and obstacles, hence the term 'purifying the mind.' Because of the arising of discriminating thoughts and attachments caused by demons, it is called 'incorrect.' Skandha Demons, etc., commonly refer to the Four Demons: the Klesha (affliction) Demon (the cause of birth and death), the Skandha and Death Demons (the result of birth and death), and the Heavenly Demon (the condition for birth and death). The ghosts and spirits mentioned now belong to the category of Heavenly Demons. As the Nirvana Sutra says, these are all manifestations of past lives where one violated the primary precepts or other rules. This is the seed of karmic cause being stimulated to arise. Therefore, practitioners must first discern clearly. Two, being content with little attainment.\n\nFurthermore, some are content with little attainment. For example, the unlearned Bhikshu (monk) of the Fourth Dhyana (meditative state), falsely claimed to have attained sainthood. When his heavenly rewards were exhausted and signs of decline appeared, he slandered Arhats, and after death, he was reborn into the cycle of existence, falling into Avici Hell. As stated in the Mahaprajnaparamita Sastra, this Bhikshu did not widely study the sutras and treatises, but cultivated according to his own ideas, lacking extensive learning and wisdom, and not understanding the positions of the various Dhyanas and the Three Realms. He was merely diligent and unceasing, attaining the First Dhyana and thinking it was the first fruit, and so on until he attained the Fourth Dhyana, free from the eight calamities, and then thought he had attained the fruit of Arhat. Arhat means 'no birth.' 'I have already attained the fruit of no birth, and have escaped the segmented birth and death of the Three Realms. What needs to be done has been done, and I will no longer continue to cultivate.'
至無常時。四禪中陰見有生處。忽然起謗。我聞羅漢已得無生。今日云何更有生處。若如是者。佛說羅漢並是虛妄。故知無有得涅槃者。由此起謗決定邪見。天中陰滅。墮阿鼻獄 三敕聽許說。
汝應諦聽。吾今為汝子細分別 可知 二阿難佇聞。
阿難起立。並其會中同有學者。歡喜頂禮。伏聽慈誨如文 三正為分別三。初總明三。一通明真妄二。初顯生佛體同。
佛告阿難及諸大眾。汝等當知。有漏世界十二類生本覺妙明覺圓心體。與十方佛無二無別 一真妙體本無二相。前文云。我與如來真妙凈心無二圓滿。斯則心佛眾生三無差別也 二明迷妄成異二。一迷真妄起。
由汝妄想迷理為咎。癡愛發生。生髮遍迷。故有空性。化迷不息。有世界生。則此十方微塵國土非無漏者。皆是迷頑妄想安立 此正敘也。無明妄想迷真常理遂成四惑。略舉其二。故云癡愛發生。若具對者。先由不如實知真如法一。即我癡。次於迷處見有所相。即我見。所相既現執而不捨。即我愛。恃此為體轉增粗顯。即是我慢。楞伽云。七識生滅。如來藏不生滅。此二和合成阿梨耶。此即內識成也。故云遍迷。故有下外器具也。則此下重指。非無漏者。反顯諸佛凈土即是鏡智所現。唯識云。大圓鏡智慧現能生身土智影。
【現代漢語翻譯】 現代漢語譯本：當面臨無常的時候，四禪天（指色界四禪天）的中陰身（指死亡到投生之間的過渡狀態）看到有出生的地方，忽然產生誹謗：『我聽說阿羅漢（指斷盡煩惱，證得解脫的聖者）已經證得無生，今天怎麼還會有出生的地方？如果這樣的話，佛陀所說的阿羅漢都是虛妄的。』因此認為沒有證得涅槃（指解脫，寂滅）的人。由此產生誹謗，形成決定的邪見，天上的中陰身消滅后，墮入阿鼻地獄（指八大地獄中最苦之處）。 佛陀三次敕令允許說法。 你應該仔細聽，我現在為你詳細地分別說明。 可以知道，阿難（佛陀的十大弟子之一）在旁邊等待聽聞。 阿難起身站立，和會中所有一同學習的人，歡喜地頂禮，恭敬地聽從佛陀的慈悲教誨。 現在正式開始分別說明，分為三個部分。首先總的說明三個方面。第一，總的說明真妄兩種狀態。第一，顯示佛和眾生的本體相同。 佛陀告訴阿難和各位大眾：『你們應當知道，有漏世界（指充滿煩惱和缺陷的世界）的十二類眾生（指卵生、胎生、濕生、化生、有色、無色、有想、無想、非有色、非無色、非有想、非無想），其本覺妙明（指眾生本有的覺悟和光明）的覺圓心體（指圓滿覺悟的心性），與十方諸佛（指十方世界的所有佛）沒有絲毫差別。』 這說明真妙的本體本來沒有兩種不同的相。前面經文說：『我和如來的真妙凈心沒有兩種圓滿。』這就是說，心、佛、眾生這三者沒有差別。 第二，說明迷惑和虛妄產生差異的兩個方面。第一，因為迷惑真理而產生虛妄。 『由於你們的妄想，迷惑了真理，這是過錯的根源。愚癡和愛慾因此發生，並且廣泛地蔓延，所以才有了空性（指諸法皆空的性質）。化解迷惑的力量沒有停止，所以有世界的產生。那麼這十方微塵國土（指數量極多的國土），沒有一個是無漏的。這些都是迷惑和頑固的妄想所安立的。』 這是正式的敘述。無明妄想迷惑了真常的真理，於是形成了四種煩惱。這裡簡略地舉出兩種，所以說『愚癡和愛慾因此發生』。如果完整地列舉，首先是因為不如實地瞭解真如法一（指真實如是的唯一法則），這就是我癡（指對自我的愚癡）。其次，在迷惑的地方看到有所相（指虛幻的現象），這就是我見（指對自我的錯誤見解）。既然現象已經顯現，就執著而不肯捨棄，這就是我愛（指對自我的貪愛）。依仗這些作為本體，反而更加粗顯，這就是我慢（指對自我的傲慢）。《楞伽經》說：『七識（指眼識、耳識、鼻識、舌識、身識、意識、末那識）是生滅的，如來藏（指含藏一切功德的清凈自性）是不生滅的。』這兩種和合成為阿梨耶識（指第八識，又稱藏識）。這就是內在的識的形成。所以說『遍迷』。『故有下』是外在器具的形成。『則此下』是再次強調。『非無漏者』，反過來顯示諸佛的凈土就是大圓鏡智（指佛的四智之一，能如實反映一切事物）所顯現的。《唯識論》說：『大圓鏡智慧顯現能生出身土的智慧影像。』
【English Translation】 English version: When facing impermanence, the intermediate state (Bardo) of the Fourth Dhyana Heavens (referring to the Fourth Dhyana Heavens in the Form Realm) sees a place of rebirth and suddenly gives rise to slander: 'I have heard that Arhats (referring to saints who have extinguished all afflictions and attained liberation) have already attained non-birth. How can there still be a place of rebirth today? If this is the case, then what the Buddha said about Arhats is all false.' Therefore, they believe that there is no one who has attained Nirvana (referring to liberation, extinction). From this arises slander, forming a determined wrong view. When the intermediate state in the heavens disappears, they fall into Avici Hell (referring to the most painful place in the eight great hells). The Buddha thrice commanded and permitted the discourse. You should listen carefully. I will now explain it to you in detail. It can be known that Ananda (one of the Buddha's ten great disciples) is waiting nearby to listen. Ananda rises and stands, and all those who are studying together in the assembly joyfully prostrate and respectfully listen to the Buddha's compassionate teachings. Now, the formal explanation begins, divided into three parts. First, a general explanation of the three aspects. First, a general explanation of the two states of truth and falsehood. First, showing that the essence of Buddhas and sentient beings is the same. The Buddha tells Ananda and all the assembly: 'You should know that the twelve categories of beings (referring to oviparous, viviparous, moisture-born, metamorphic, with form, without form, with thought, without thought, neither with form nor without form, neither with thought nor without thought) in the world of outflows (referring to the world full of afflictions and imperfections), their originally enlightened wondrously bright, perfectly awakened mind-essence (referring to the nature of perfect enlightenment), is no different from the Buddhas of the ten directions (referring to all the Buddhas in the ten directions).' This explains that the true and wondrous essence originally has no two different aspects. The previous scripture says: 'My true, wondrous, and pure mind is no different from the Tathagata's (another name for Buddha), perfectly complete.' This means that the mind, Buddha, and sentient beings are not different. Second, explaining the two aspects of how delusion and falsehood create differences. First, because of delusion about the truth, falsehood arises. 'Because of your delusions, being deluded about the truth, this is the root of the fault. Ignorance and desire therefore arise and spread widely, so there is emptiness (referring to the nature of emptiness of all dharmas). The power to resolve delusion does not stop, so there is the creation of the world. Then these countless lands (referring to extremely numerous lands) in the ten directions, none of them are without outflows. These are all established by delusion and stubborn false thoughts.' This is the formal narration. Ignorance and delusion obscure the true and constant truth, thus forming the four afflictions. Here, two are briefly mentioned, so it is said 'Ignorance and desire therefore arise.' If listed completely, first it is because one does not truly know the one suchness of reality (referring to the one true and real law), this is self-ignorance (referring to ignorance about oneself). Second, in the place of delusion, one sees phenomena (referring to illusory phenomena), this is self-view (referring to the wrong view of oneself). Since phenomena have appeared, one clings to them and refuses to abandon them, this is self-love (referring to greed for oneself). Relying on these as the essence, it becomes even coarser and more obvious, this is self-conceit (referring to arrogance about oneself). The Lankavatara Sutra says: 'The seven consciousnesses (referring to eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness, and manas consciousness) are subject to birth and death, the Tathagatagarbha (referring to the pure nature that contains all merits) is not subject to birth and death.' These two combine to form the Alaya consciousness (referring to the eighth consciousness, also known as the storehouse consciousness). This is the formation of the inner consciousness. So it is said 'spread widely'. 'Therefore, below' is the formation of external instruments. 'Then, below' is a re-emphasis. 'None of them are without outflows' conversely shows that the pure lands of the Buddhas are manifested by the Great Perfect Mirror Wisdom (one of the four wisdoms of the Buddha, which can truly reflect all things). The Vijnaptimatrata-siddhi says: 'The Great Perfect Mirror Wisdom can manifest the wise images that can give rise to body and land.'
今此有漏。皆妄安立。
當知虛空生汝心內。猶如片云點太清里。況諸世界在虛空耶 此結指也。前文云。空生大覺中如海一漚發有漏微塵國皆依空所生。下文云。乃至虛空皆因妄想之所安立。故云況此世界在虛空耶 二悟真妄除。
汝等一人發真歸元。此十方空皆悉銷殞。云何空中所有國土而不振裂 前文云。漚滅空本無況復諸三有。故知。眾生共業所感國土及空。一人返妄歸真始覺合本。其所感者隨妄消殞。前文云。諸器世間應念化成無上知覺。然發真者。合覺之時。雖但見覺無妄可生。此無生妄。未發真者見是實有。其妄所感共變國土。為智所了。寧不振裂。由是諸佛成道。動諸世界。必不徒然 二別示降魔二。一致魔興二。初因悟動魔二。一正明。
汝輩修禪飾三摩地。十方菩薩及諸無漏大阿羅漢。心精通㳷。當處湛然 此顯悟也。飾亦修也。㳷合也。一法界心生佛同體。佛究竟證。菩薩羅漢亦已分證。今三昧者同彼所證。融合一體。妄處全覺。故云當處湛然。
一切魔王及與鬼神諸凡夫天。見其宮殿無故崩裂。大地振坼水陸飛騰。無不驚懾 此動魔也。
凡夫昏暗。不覺遷訛。彼等鹹得五種神通。唯除漏盡 此料揀也。魔與諸天皆修禪定。故得五通。凡夫煩惱一未曾伏。故
【現代漢語翻譯】 現代漢語譯本：現在這些有缺陷的現象，都是虛妄地安立的。
應當知道虛空是從你的心中產生的，就像一片雲彩點綴在晴朗的天空中一樣。何況是各種世界存在於虛空之中呢？（這是總結指明。）前面說，虛空產生於大覺悟之中，就像大海中的一個水泡生髮出有缺陷的微塵國土，都依賴於虛空而產生。後面說，乃至虛空都是因為虛妄的想像而安立的。所以說，何況這些世界存在於虛空之中呢？（二、領悟真理，消除虛妄。）
你們這些人中，如果有一個人發起真智，迴歸本源，這十方虛空都會全部消亡。為什麼虛空中的所有國土不會因此而震動破裂呢？前面說，水泡消滅了，虛空的根本就不存在了，何況是各種三有（欲有、色有、無色有）呢？因此可知，眾生共同的業力所感召的國土和虛空，如果有一個人返還虛妄，迴歸真理，最初的覺悟與本源相合，那麼他所感召的事物就會隨著虛妄而消亡。前面說，各種器世間應該立刻化成無上的知覺。然而發起真智的人，在與覺悟相合的時候，雖然只看到覺悟而沒有虛妄可以產生，但這沒有產生的虛妄，在沒有發起真智的人看來卻是真實存在的。他們由虛妄所感召共同變現的國土，被智慧所瞭解，難道不會震動破裂嗎？因此，諸佛成道的時候，震動各種世界，必定不是徒勞的。（二、分別顯示降伏魔怨。二、一致使魔興盛。二、最初因為領悟而震動魔怨。二、一、正面闡明。）
你們這些人修習禪定，莊嚴三摩地（Samadhi，禪定），十方菩薩（Bodhisattva）以及各種沒有煩惱的大阿羅漢（Arhat），心精相互融合，當下處於清凈寂然的狀態。（這是顯示領悟。）『飾』也是修習的意思。『㳷』是融合的意思。一法界的心與佛（Buddha）同體，佛究竟證悟，菩薩和阿羅漢也已經部分證悟。現在修習三昧（Samadhi）的人與他們所證悟的相同，融合爲一體，虛妄之處完全覺悟，所以說當下處於清凈寂然的狀態。
一切魔王以及鬼神和各種凡夫天人，看到他們的宮殿無緣無故地崩塌破裂，大地震動崩裂，水陸空中的生物都飛騰起來，沒有不感到驚恐害怕的。（這是震動魔怨。）
凡夫昏昧無知，不覺察事物的變化。那些魔王和天人都獲得了五種神通，唯獨沒有漏盡通（斷盡煩惱的神通）。（這是簡別。）魔王和各種天人都修習禪定，所以獲得了五種神通。凡夫的煩惱一種也沒有降伏，所以……
【English Translation】 English version: Now, all these conditioned phenomena are falsely established.
You should know that the void arises within your mind, like a wisp of cloud in the clear sky. How much more so are the various worlds within the void? (This is a concluding indication.) It was said earlier that the void arises from the Great Enlightenment, like a bubble in the ocean giving rise to conditioned lands of fine dust, all dependent on the void for their existence. It is said later that even the void is established by false thoughts. Therefore, how much more so are these worlds within the void? (2. Realizing truth and eliminating falsehood.)
If even one of you awakens to the truth and returns to the source, all the void in the ten directions will vanish. Why would the lands within the void not be shaken and shattered? It was said earlier that when the bubble disappears, the root of the void is no more, how much more so the various realms of existence (the realms of desire, form, and formlessness)? Therefore, know that the lands and void perceived by the collective karma of sentient beings will vanish along with falsehood when one person returns from falsehood to truth, and the initial awakening merges with the source. It was said earlier that all realms of existence should instantly transform into supreme awareness. However, when one who awakens to the truth merges with enlightenment, although only enlightenment is seen and no falsehood can arise, this unarisen falsehood is seen as real by those who have not awakened to the truth. The lands co-created by their false perceptions, when understood by wisdom, will they not be shaken and shattered? Therefore, when Buddhas (Buddha) attain enlightenment, they shake the various worlds, and it is certainly not in vain. (2. Specifically showing the subduing of demonic forces. 2. Unanimity causes demonic forces to flourish. 2. Initially, demonic forces are shaken by enlightenment. 2. 1. Directly clarifying.)
You who cultivate meditation, adorning Samadhi (Samadhi, meditative absorption), the Bodhisattvas (Bodhisattva) of the ten directions and the great Arhats (Arhat) without outflows, their mind essences interpenetrate and merge, abiding in stillness and serenity. (This reveals enlightenment.) 'Adorning' also means cultivating. '㳷' means merging. The mind of the one Dharma realm is of the same essence as the Buddha (Buddha), the Buddha has ultimately realized it, and the Bodhisattvas and Arhats have also partially realized it. Now, those who cultivate Samadhi (Samadhi) are the same as what they have realized, merging into one, with complete awakening in the place of falsehood, therefore it is said to abide in stillness and serenity.
All the demon kings, as well as ghosts, spirits, and various ordinary heavenly beings, see their palaces collapsing for no reason, the earth shaking and splitting, and creatures in the water, on land, and in the air flying about, and none are not terrified. (This is shaking the demonic forces.)
Ordinary people are ignorant and unaware of changes. Those demons and heavenly beings have all attained the five supernatural powers, except for the power of the extinction of outflows (the supernatural power of completely eradicating afflictions). (This is distinguishing.) The demon kings and various heavenly beings all cultivate meditation, so they have attained the five supernatural powers. Ordinary people have not subdued even one affliction, so...
云昏暗。彼諸魔王。欲界之主。統此國土以為所居。總攝有情以為民眾。故得道者。必出魔界。共感國土必傾搖耳 二反顯。
戀此塵勞。如何令汝摧裂其處 如文 二正為留難。
是故鬼神及諸天魔魍魎妖精。於三昧時。僉來惱汝 僉皆也。余如文 二辨降伏二。初順明二。初引喻廣明。
然彼諸魔。雖有大怒彼塵勞內。汝妙覺中如風吹光。如刀斷水。了不相觸。汝如沸湯。彼如堅冰。暖氣漸鄰不日銷殞。徒恃神力但為其客。成就破亂由汝心中五陰主人。主人若迷。客得其便 首楞嚴定實相智慧。如光如水如湯如主。風刀冰客孰能動焉。此以清凈道力。破彼昏濁魔心。如空無礙。物何能沮。或一念動如主心迷。客得其便即成破亂。終不成就 二結勸降伏。
當處禪那覺悟無惑。則彼魔事。無奈汝何。陰銷入明。則彼群邪咸受幽氣。明能破暗。近自銷殞。如何敢留擾亂禪定 初二句勸依本修治智慧觀察也。則彼下顯魔不得便。一人發真。世界消殞。今入三昧寧不動魔。茍能深入禪定唯觀實相。魔界佛界一如無二。生死涅槃山河大地。皆即狂勞虛妄華相。故云如何敢留擾亂禪定 二反顯。
若不明悟被陰所迷。則汝阿難。必為魔子。成就魔人 慇勤啟悟令識魔惑。五陰所迷。魔得其便。
【現代漢語翻譯】 現代漢語譯本 雲層昏暗。那些魔王（Mówáng，desire realm rulers），是欲界之主，統治著這片國土作為他們的居所，總攝所有的有情眾生作為他們的民眾。所以，得道之人，必定要超出魔界。共同感知的國土必定會傾搖啊！這是從反面來顯明。
貪戀這些塵世的勞苦，如何能讓你摧毀他們的處所呢？如字面意思一樣。這是正面爲了阻礙修行。
因此，鬼神以及諸天魔、魍魎（Wǎngliǎng，mountain and tree spirits）妖精，在修習三昧（Sānmèi，samadhi）的時候，都會一起來惱亂你。『僉』是都的意思。其餘的如字面意思。這是辨別降伏的第二部分。首先是順著來闡明，分為兩部分。首先是引用比喻來廣泛說明。
然而那些魔，雖然有很大的憤怒，但在那塵勞之中，你的妙覺（Miàojué，wonderful enlightenment）就像風吹過光芒，像刀切斷水流，根本不能相互觸及。你就像沸騰的開水，他們就像堅硬的冰塊，暖氣漸漸靠近，不用多久就會消融殆盡。徒然依仗神力，只不過是你的客人。成就破滅混亂，是由你心中五陰（Wǔyīn，five skandhas）的主人造成的。主人如果迷惑，客人就得到了方便。首楞嚴定（Shǒ楞嚴dìng，Śūraṅgama Samādhi）是真實相的智慧，就像光，像水，像熱水，像主人。風、刀、冰、客人，誰能動搖它呢？這是用清凈的道力，破除他們昏濁的魔心，就像虛空一樣沒有阻礙，外物怎麼能阻撓呢？或者一念妄動，就像主人心迷，客人就得到了方便，立即造成破滅混亂，最終不能成就。這是第二部分，總結勸誡降伏。
應當在禪那（Chánnà，dhyana）中覺悟，沒有疑惑。那麼那些魔事，就奈何不了你。五陰消融，進入光明，那麼那些邪惡之徒，都會感受到幽暗之氣。光明能夠破除黑暗，靠近就會自行消融殆盡。怎麼還敢停留擾亂禪定呢？最初兩句是勸誡依靠根本修治智慧觀察。那麼下面就顯示魔不能得逞。一人發起真如本性，世界都會消亡。現在進入三昧，怎麼能不驚動魔呢？如果能夠深入禪定，唯有觀察實相，魔界和佛界本來就是一樣沒有二致的。生死涅槃，山河大地，都是狂亂虛妄的幻象。所以說怎麼還敢停留擾亂禪定呢？這是從反面來顯明。
如果不明白覺悟，被五陰所迷惑，那麼你阿難（Ānán，Ananda），必定會成為魔子，成就魔人。慇勤地啓發覺悟，讓你認識魔的迷惑。被五陰所迷惑，魔就得到了方便。
【English Translation】 English version The clouds are dim. Those demon kings (Mówáng, desire realm rulers), the lords of the desire realm, rule this land as their dwelling, and collectively govern sentient beings as their people. Therefore, those who attain the Way must transcend the realm of demons. The jointly perceived land will surely be shaken! This is a reverse manifestation.
Clinging to this worldly toil, how can you destroy their dwelling place? As the text says. This is directly to create obstacles.
Therefore, ghosts, spirits, gods, demons, goblins (Wǎngliǎng, mountain and tree spirits), and妖精 (yāojīng,妖精), all come to disturb you during samadhi (Sānmèi, samadhi). 『僉 (qiān)』 means all. The rest is as the text says. This is the second part of distinguishing and subduing. First, it is explained in accordance, divided into two parts. First, using metaphors to explain extensively.
However, although those demons have great anger, within that worldly toil, your wonderful enlightenment (Miàojué, wonderful enlightenment) is like wind blowing through light, like a knife cutting through water, unable to touch each other at all. You are like boiling water, and they are like solid ice. As the warm air gradually approaches, they will melt away before long. Relying on divine power in vain, they are merely your guests. The achievement of destruction and chaos is caused by the master of the five skandhas (Wǔyīn, five skandhas) in your heart. If the master is deluded, the guest will find it convenient. The Śūraṅgama Samādhi (Shǒ楞嚴dìng, Śūraṅgama Samādhi) is the wisdom of true reality, like light, like water, like hot water, like the master. Wind, knife, ice, and guest, who can shake it? This is using the pure power of the Way to break through their turbid demonic mind, like emptiness without obstruction, how can external things hinder it? Or, with a single thought of delusion, like the master's mind being deluded, the guest will find it convenient, immediately causing destruction and chaos, ultimately unable to achieve anything. This is the second part, summarizing and exhorting to subdue.
You should awaken in dhyana (Chánnà, dhyana) without doubt. Then those demonic affairs can do nothing to you. The five skandhas dissolve, entering into light, then those evil ones will all feel the dark energy. Light can break through darkness, and it will dissolve on its own when it gets close. How dare they stay and disturb your meditation? The first two sentences are exhortations to rely on the root to cultivate and observe wisdom. Then the following shows that the demons cannot succeed. When one person initiates true nature, the world will perish. Now entering samadhi, how can it not disturb the demons? If one can deeply enter samadhi and only observe true reality, the demon realm and the Buddha realm are originally the same without difference. Birth, death, nirvana, mountains, rivers, and the earth are all illusions of madness and falsehood. Therefore, it is said, how dare they stay and disturb your meditation? This is a reverse manifestation.
If you do not understand and awaken, and are deluded by the five skandhas, then you, Ananda (Ānán, Ananda), will surely become a demon child and achieve a demonic person. Earnestly enlighten you to recognize the delusions of demons. Being deluded by the five skandhas, the demons will find it convenient.
故正理論云。五蘊者。積聚藏隱諸不善因。譬如群賊藏隱山中時出人間劫奪財物。故知五陰魔所依處。若能觀破。魔自消歇 二引事例證。
如摩登伽殊為眇劣。彼唯咒汝破佛律儀。八萬行中只毀一戒。心清凈故尚未淪溺。此乃墮汝寶覺全身。如宰臣家忽逢籍沒。宛轉零落。無可哀救 殊為眇劣者。殊異也。即異常之眇劣也。魔鬼相望。魔勝而鬼劣。今登伽是人。但有咒力。非具五通。若望于魔。即眇劣中又眇劣者。彼唯下釋眇劣相。據摩登伽。期心甚淺。但欲毀汝淫之一戒。由汝無心。尚不成犯。此乃下顯魔勝。此此魔也。魔欲令汝三昧不成流浪輪轉法身慧命絕滅銷殞。如宰輔家犯國極法削沒其藉世無食祿。深可悲夫 二別顯五。一破色陰三。一盡未盡相二。初明區宇。
阿難當知。汝坐道場銷落諸念。其念若盡。則諸離念一切精明。動靜不移。憶忘如一 示入正定之方便也。此如前文以湛旋其虛妄滅生伏還元覺。即此文云消落諸念等。圓覺亦云於一切時不起妄念也。分別不起。故云念盡。離念精明者。即前文云。得元明覺無生滅性為因地心也。動靜下釋離念行相也。入流亡所。境不能隨。故云動靜不移。由澄諸念。分別稍寂。故云憶忘如一。起信即云止一切境界相。今經即云消落諸念。能所二緣。經
【現代漢語翻譯】 現代漢語譯本： 因此，《正理論》中說：『五蘊（色、受、想、行、識，構成個體存在的五種要素）是積聚、藏匿各種不善之因的地方。』 譬如一群盜賊藏匿在山中，時常出來人間搶劫財物。所以要知道五陰（五蘊的另一種說法）是魔所依附的地方。如果能夠觀破五陰，魔自然就會消歇。 二、引用事例來證明： 如摩登伽女（Matangī，古印度一位女子）非常弱小。她只是用咒語想破壞你的佛律儀（佛教的戒律和威儀）。在八萬行（指眾多修行法門）中，她只想毀壞你一條戒律。因為你的內心清凈，所以尚未因此而沉淪。這好比墮落了你寶覺（珍貴的覺悟）的全身，就像宰相的家忽然遭遇抄家籍沒一樣，處境狼狽零落，無可哀憐救助。 『殊為眇劣』的意思是：非常特殊。也就是異常的弱小。魔和鬼相比，魔的力量勝過鬼。現在摩登伽是人，只有咒語的力量，不具備五通（天眼通、天耳通、他心通、宿命通、神足通）。如果和魔相比，就是弱小中的弱小。『彼唯下釋眇劣相』是解釋弱小的樣子。根據摩登伽的情況，她的用心非常淺薄，只想毀壞你的淫戒。由於你沒有動心，所以尚未構成犯戒。『此乃下顯魔勝』，這個『此』指的是魔。魔想要讓你三昧（Samādhi，禪定）不能成就，流浪輪轉，法身慧命（指通過修行獲得的智慧和精神生命）絕滅消殞，就像宰輔的家觸犯了國家的極刑，被抄家籍沒，世上沒有俸祿可領一樣，非常可悲啊。 二、分別闡述五陰。一、破色陰（構成物質存在的要素）分三點：一、盡與未盡之相；二、首先說明區域範圍： 阿難（Ānanda，佛陀的十大弟子之一），你應該知道，你坐在道場中，要消除各種雜念。如果雜念消除乾淨，那麼各種遠離雜念的精明就會顯現出來，達到動靜不移、憶忘如一的境界。 這是爲了指示進入正定的方便法門。這就像前面所說的『以湛旋其虛妄滅生伏還元覺』，也就是本文所說的『消除各種雜念』等等。《圓覺經》也說『於一切時不起妄念』。分別不起，所以說『念盡』。『離念精明』，就是前面所說的『得元明覺無生滅性為因地心』。『動靜下釋離念行相』是解釋遠離雜念的修行狀態。進入流中，忘記所處，境界不能隨之而動，所以說『動靜不移』。由於澄凈各種雜念，分別逐漸寂靜，所以說『憶忘如一』。《起信論》說『止一切境界相』，這部經就說『消除各種雜念』，能所二緣，經過……
【English Translation】 English version: Therefore, the Zheng Lilun (正理論, a commentary) says: 'The Five Skandhas (Pañca-skandha, the five aggregates of form, feeling, perception, mental formations, and consciousness that constitute individual existence) are the accumulation and concealment of all unwholesome causes.' It is like a band of thieves hiding in the mountains, who come out from time to time to rob people of their wealth. Therefore, one should know that the Five Skandhas (also referred to as Five Aggregates) are the place where demons rely. If one can observe and break through the Five Skandhas, the demons will naturally subside. 2. Citing examples to prove: For example, the Matangī (摩登伽, an Indian woman in ancient times) is extremely weak. She only wanted to use spells to destroy your Buddhist precepts and demeanor (Buddhist rules and etiquette). Among the eighty thousand practices (referring to numerous methods of cultivation), she only wanted to destroy one of your precepts. Because your heart is pure, you have not yet fallen because of this. This is like the fall of your entire precious enlightenment (valuable awakening), just like the prime minister's family suddenly encountering the confiscation of their property, falling into a miserable and helpless situation. 'Extremely weak' means: very special. That is, exceptionally weak. Compared to demons and ghosts, demons are more powerful than ghosts. Now Matangī is a human, with only the power of spells, not possessing the Five Supernatural Powers (Abhijñā, including divine eye, divine ear, knowing others' minds, remembering past lives, and supernatural powers). Compared to demons, she is the weakest of the weak. '彼唯下釋眇劣相' explains the appearance of weakness. According to Matangī's situation, her intention is very shallow, only wanting to destroy your precept against sexual misconduct. Because you were not moved, you have not committed any offense. '此乃下顯魔勝', this '此' refers to the demon. The demon wants to prevent your Samādhi (三昧, meditative absorption) from being achieved, causing you to wander and transmigrate, and causing your Dharma body and wisdom life (referring to the wisdom and spiritual life gained through cultivation) to be extinguished and destroyed, just like the prime minister's family committing the most serious crime against the country, being confiscated and having no salary to receive, which is very sad. 2. Explaining the Five Skandhas separately. 1. Breaking the Form Skandha (Rūpa-skandha, the element that constitutes material existence) in three points: 1. The appearance of exhaustion and non-exhaustion; 2. First, explain the scope of the area: Ānanda (阿難, one of the Buddha's ten great disciples), you should know that when you sit in the Bodhimaṇḍa (道場, place of enlightenment), you must eliminate all distracting thoughts. If distracting thoughts are completely eliminated, then all the clarity that is free from distracting thoughts will appear, reaching a state of immobility in movement and stillness, and unity of memory and forgetting. This is to indicate the expedient method for entering Samādhi. This is like what was said earlier, 'using the pure to reverse the false, extinguishing birth and death, subduing and returning to the original enlightenment,' which is what this text says, 'eliminating all distracting thoughts,' etc. The Śūraṅgama Sūtra (圓覺經) also says, 'Do not give rise to delusional thoughts at all times.' No discrimination arises, so it is said 'thoughts are exhausted.' 'Clarity free from thoughts' is what was said earlier, 'obtaining the original bright awareness, the mind of the causal ground without birth and death.' '動靜下釋離念行相' explains the state of practice of being free from distracting thoughts. Entering the stream and forgetting the place, the environment cannot move with it, so it is said 'immobility in movement and stillness.' Because of clarifying all distracting thoughts, discrimination gradually becomes silent, so it is said 'unity of memory and forgetting.' The Awakening of Faith in the Mahayana (起信論) says 'stopping all appearances of realms,' and this sutra says 'eliminating all distracting thoughts,' the two conditions of subject and object, after...
論互舉耳。
當住此處入三摩提 依前方便入正定也。應當依此離念之處深入正受。
如明目人處大幽暗。精性妙凈。心未發光。此則名為色陰區宇 正顯未盡色陰也。心入正定如明目人。未破色陰如大幽暗。精性妙凈定心顯也。心未發光慧未生也區宇寰區此。如王所統有諸國土。故云區。區別也。皆一天所覆。故云宇。宇猶覆也。今色陰二字。即同區宇。同一陰覆色等別故。舉此喻者。表在其中也 二明盡相。
若目明朗。十方洞開。無復幽黯。名色陰盡 正明也。前已目明。今復暗破。故無幽黯。色既質礙。障隔不通。故成幽暗。今定慧發明。破其陰覆。洞然明顯。故云陰盡。
是人則能超越劫濁。觀其所由。堅固妄想以為其本 結益也。超劫濁者。以劫濁是色陰之體。最初一念能所才立。即是空見不分。名為劫濁。從無忽有。有即色也。今破色陰。是故超越。堅固妄想者。覺明堅執。質礙便成為色之體。故云堅固。問色陰粗顯。觀中先破劫濁最細。何得卻超。答以起時無前後。故破時兼粗細。文不累書。故見生起有次第耳。又色陰屬現相。現相是本識。今色陰破即現相破。現相破即動本識。本識豈非劫濁。故得超也。信哉初心便有破無明分耳 二正明現境十。一身能出礙。
阿
【現代漢語翻譯】 現代漢語譯本： 論互舉耳。
當住此處入三摩提（Samadhi，正定），依前方便入正定也。應當依此離念之處深入正受。
如明目人處大幽暗。精性妙凈。心未發光。此則名為色陰區宇（Rupa Skandha，色蘊的範圍），正顯未盡色陰也。心入正定如明目人。未破色陰如大幽暗。精性妙凈定心顯也。心未發光慧未生也區宇寰區此。如王所統有諸國土。故云區。區別也。皆一天所覆。故云宇。宇猶覆也。今色陰二字。即同區宇。同一陰覆色等別故。舉此喻者。表在其中也。二明盡相。
若目明朗。十方洞開。無復幽黯。名色陰盡。正明也。前已目明。今復暗破。故無幽黯。色既質礙。障隔不通。故成幽暗。今定慧發明。破其陰覆。洞然明顯。故云陰盡。
是人則能超越劫濁（Kalpa Kashaya，劫濁）。觀其所由。堅固妄想以為其本。結益也。超劫濁者。以劫濁是色陰之體。最初一念能所才立。即是空見不分。名為劫濁。從無忽有。有即色也。今破色陰。是故超越。堅固妄想者。覺明堅執。質礙便成為色之體。故云堅固。問色陰粗顯。觀中先破劫濁最細。何得卻超。答以起時無前後。故破時兼粗細。文不累書。故見生起有次第耳。又色陰屬現相。現相是本識。今色陰破即現相破。現相破即動本識。本識豈非劫濁。故得超也。信哉初心便有破無明分耳。二正明現境十。一身能出礙。
阿
【English Translation】 English version: On Mutual Reference.
When dwelling here, enter Samadhi (正定, right concentration), relying on the previous methods to enter right concentration. One should deeply enter right reception in this place of detachment from thoughts.
Like a person with clear eyes in great darkness. The essence of the spirit is wonderfully pure. The mind has not yet emitted light. This is called the realm of the Rupa Skandha (色蘊, the aggregate of form), clearly showing the incomplete exhaustion of the Rupa Skandha. The mind entering right concentration is like a person with clear eyes. Not breaking the Rupa Skandha is like great darkness. The essence of the spirit is wonderfully pure, revealing the concentrated mind. The mind has not yet emitted light, wisdom has not yet arisen. 'Qu Yu' (區宇) means this universal realm. Like a king ruling various countries, hence it is called 'Qu' (區, district), meaning distinction. All are covered by one sky, hence it is called 'Yu' (宇, universe), meaning covering. Now the two words 'Rupa Skandha' are the same as 'Qu Yu'. Because the same Skandha covers and distinguishes forms, etc. This metaphor is used to indicate being within it. Second, clarifying the appearance of exhaustion.
If the eyes are clear and bright, the ten directions are wide open, and there is no more darkness, it is called the exhaustion of the Rupa Skandha. This is a clear explanation. Previously, the eyes were already clear, and now the darkness is broken again, so there is no darkness. Because form is substantial and obstructive, hindering and preventing passage, it becomes darkness. Now that concentration and wisdom are developed, breaking its covering, it is clearly and brightly revealed, hence it is called the exhaustion of the Skandha.
This person can then transcend the Kalpa Kashaya (劫濁, turbidity of the eon). Observing its origin, solidified delusion is its root. This is the concluding benefit. Transcending the Kalpa Kashaya means that the Kalpa Kashaya is the substance of the Rupa Skandha. The very first thought of subject and object being established is the non-differentiation of emptiness and view, called Kalpa Kashaya. From nothing, suddenly there is something; that something is form. Now breaking the Rupa Skandha, therefore one transcends. Solidified delusion means that the awareness is firmly grasped, and substantiality becomes the substance of form, hence it is called solidified. Question: The Rupa Skandha is coarse and obvious, while the Kalpa Kashaya is the finest, yet it is broken first in contemplation. How can one transcend it? Answer: Because there is no before or after in arising, breaking it includes both coarse and fine. The text does not repeat itself, so the arising of views has an order. Also, the Rupa Skandha belongs to the present appearance. The present appearance is the fundamental consciousness. Now breaking the Rupa Skandha means breaking the present appearance. Breaking the present appearance moves the fundamental consciousness. Is the fundamental consciousness not the Kalpa Kashaya? Therefore, one can transcend it. Truly, the initial mind already has a share in breaking ignorance. Second, clearly explaining the present realm in ten aspects. First, the body can overcome obstacles.
A
難。當在此中精研妙明。四大不織。少選之間身能出礙。此名精明流溢前境。斯但功用暫得如是非為聖證。不作聖心名善境界。若作聖解即受群邪 於三昧中。精究研窮妙明元體。無色陰相。由斯研究。深觀此理。故得四大不相交織。須臾之際身能出障。猶行虛空。斯則心不主形。四大亡質。觀心無礙流溢前塵。功用暫然。非是聖證。茍知此是禪者功力。則無有失。故云善境。若總撥為魔。則抑善功用。若言即聖。又未斷惑。故令善識而無取捨。下皆仿此 二體拾蟯蛔。
阿難。復以此心精研妙明。其身內徹。是人忽然于其身內拾出蟯蛔。身相宛然。亦無傷毀。此名精明流溢形體。斯但精行暫得如是非為聖證。不作聖心名善境界。若作聖解即受群邪 蟯蛔腹中蟲也。觀心精明。內融身體。內之四大因觀而變。遂能體內拾出蟯蛔故無傷毀。此境現前。不生取捨即為善境。不爾受邪 三密義聞空。
又以此心內外精研。其時魂魄意志精神。除執受身。余皆涉入互為賓主。忽于空中聞說法聲。或聞十方同敷密義。此名精魄遞相離合。成就善種暫得如是非為聖證。不作聖心名善境界。若作聖解即受群邪 初至賓主者。明境發所由也。主肝曰魂。主肺曰魄。主脾為意。主腎為志。主心為精神。根身種子皆為第八所執
【現代漢語翻譯】 現代漢語譯本：阿難，如果修行者能夠在這種狀態下深入研究微妙光明的自性，就能達到四大（地、水、火、風，構成物質世界的四種基本元素）不再相互交織的境界。在很短的時間內，身體可以穿透障礙，自由行動。這被稱為精明的光芒流溢到身體之外的境界。但這只是通過修行暫時獲得的能力，並非真正的聖證。不認為這是聖境，就稱為善境界。如果認為這是聖境，就會受到各種邪魔的干擾。在禪定中，深入研究微妙光明的根本自性，觀察無色陰（五陰之一，指精神現象）的相狀。通過這樣的研究，深刻地觀察這個道理，因此能夠達到四大不再相互交織的境界。在很短的時間內，身體可以穿透障礙，就像在虛空中行走一樣。這是因為心不再執著于形體，四大失去了實質。觀察心的無礙，使其光芒流溢到外在的世界。這只是通過修行暫時獲得的能力，並非真正的聖證。如果知道這只是禪修者的功夫，就不會有什麼過失，所以稱為善境界。如果完全否定它，認為是魔境，就會壓制善的功用。如果認為這就是聖境，又還沒有斷除煩惱。所以要善於識別，而不要產生取捨之心。下面的情況都與此類似。二、體內取出蟯蛔。 阿難，又如果修行者能夠用這種心深入研究微妙光明，就能達到身體內部通徹明亮的狀態。這個人忽然能從自己的身體內部取出蟯蛔（寄生在腸道內的寄生蟲），身體的各個部分仍然完好無損。這被稱為精明的光芒流溢到形體之內的境界。但這只是通過精進修行暫時獲得的能力，並非真正的聖證。不認為這是聖境，就稱為善境界。如果認為這是聖境，就會受到各種邪魔的干擾。蟯蛔是腹中的蟲子。觀察心的精明，使其融入身體內部。內在的四大因為觀察而發生變化，因此能夠從體內取出蟯蛔，身體也不會受到損傷。這種境界出現時，不產生取捨之心，就是善境界。否則就會受到邪魔的干擾。三、秘密教義在空中顯現。 阿難，又如果修行者能夠用這種心在內外深入研究，就能達到魂（主肝）、魄（主肺）、意（主脾）、志（主腎）、精神（主心）這些精神要素，除了執受身體之外，其餘的都相互涉入，互為賓主的狀態。忽然在空中聽到說法的聲音，或者聽到十方世界同時宣說秘密的教義。這被稱為精魄相互分離聚合的現象，是成就善的種子暫時獲得的能力，並非真正的聖證。不認為這是聖境，就稱為善境界。如果認為這是聖境，就會受到各種邪魔的干擾。最初所說的賓主，說明了這種境界產生的由來。根身和種子都是第八識（阿賴耶識）所執持的。
【English Translation】 English version: 'Ananda, if a practitioner can deeply investigate the subtle and luminous nature in this state, they can reach a state where the four elements (earth, water, fire, and wind, the four basic elements that constitute the material world) no longer interweave. In a short period of time, the body can penetrate obstacles and move freely. This is called the state where the essence of luminosity overflows beyond the body. However, this is only a temporary ability gained through practice, not a true saintly attainment. Not considering this a saintly state is called a good state. If you consider this a saintly state, you will be disturbed by various demons. In samadhi, deeply investigate the fundamental nature of subtle luminosity, and observe the appearance of the formless skandha (one of the five skandhas, referring to mental phenomena). Through such investigation, deeply observe this principle, and therefore be able to reach a state where the four elements no longer interweave. In a short period of time, the body can penetrate obstacles, just like walking in empty space. This is because the mind no longer clings to form, and the four elements lose their substance. Observe the unobstructedness of the mind, allowing its luminosity to overflow into the external world. This is only a temporary ability gained through practice, not a true saintly attainment. If you know that this is only the effort of a meditator, there will be no fault, so it is called a good state. If you completely deny it, considering it a demonic state, you will suppress the good function. If you think this is a saintly state, you have not yet cut off afflictions. Therefore, you should be good at recognizing it without generating attachment or rejection. The following situations are similar. Second, picking out pinworms from the body.' 'Ananda, again, if a practitioner can use this mind to deeply investigate subtle luminosity, they can reach a state where the inside of the body is thoroughly bright. This person can suddenly pick out pinworms (parasites that live in the intestines) from their own body, and the various parts of the body remain intact. This is called the state where the essence of luminosity overflows within the body. However, this is only a temporary ability gained through diligent practice, not a true saintly attainment. Not considering this a saintly state is called a good state. If you consider this a saintly state, you will be disturbed by various demons. Pinworms are worms in the abdomen. Observe the essence of the mind, allowing it to merge within the body. The inner four elements change because of observation, therefore being able to pick out pinworms from the body without causing any damage. When this state appears, not generating attachment or rejection is a good state. Otherwise, you will be disturbed by demons. Third, secret teachings appear in the air.' 'Ananda, again, if a practitioner can use this mind to deeply investigate both internally and externally, they can reach a state where the soul (governing the liver), spirit (governing the lungs), intention (governing the spleen), will (governing the kidneys), and mind (governing the heart), these mental elements, except for clinging to the body, all interpenetrate each other, becoming guests and hosts to each other. Suddenly, they hear the sound of Dharma being preached in the air, or hear the secret teachings being proclaimed simultaneously in the ten directions. This is called the phenomenon of the soul and spirit separating and uniting, which is a temporary ability gained by cultivating good seeds, not a true saintly attainment. Not considering this a saintly state is called a good state. If you consider this a saintly state, you will be disturbed by various demons. The initial mention of guests and hosts explains the origin of this state. The root body and seeds are all held by the eighth consciousness (Alaya Consciousness).'
受故。定心精究。內外唯空。遂令五內主神無所依附。流出于外迭互相依。故云互為賓主。忽于下四句正明發相。此則先所修習聞慧種子。定力所激。禪中發生。遂寄神魂現於說法也。此名下結判邪正。離合即賓主也。或離心主而賓于肝等。余如文 四華臺踞佛。
又以此心澄露皎徹內光發明。十方遍作閻浮檀色。一切種類化為如來。於時忽見毗盧遮那踞天光臺千佛圍繞。百億國土及與蓮花俱時出現。此名心魂靈悟所染心光研明照諸世界。暫得如是非為聖證。不作聖心名善境界。若作聖解即受群邪 初三句內由觀慧也。定心澄靜顯露皎明。內光既發。外相則變。十方下外現其相也。以先熏習名言善種。染影而來。故見十方如金種類皆佛。心念不動。斯須自滅。或起取著。正定難存。如修唸佛三昧。此境現前與修多羅合者。名為親證。若修樹觀。設見佛形亦不為正。以心境不相應故。何況修真如三昧法界一相。有所取著。豈非魔耶。此名下結判邪正。靈悟所染者。靈善也。先所薰染圓頓覺慧。悟知眾生本來是佛。此之種子因定激發。故現其相也。余如文 五空呈寶色。
又以此心精研妙明。觀察不停。抑按降伏。制止超越於時忽然十方虛空成七寶色或百寶色。同時遍滿。不相留礙。青黃赤白各各純現。此名
【現代漢語翻譯】 現代漢語譯本：因為這個緣故。以堅定的心精細研究，內外皆空。於是導致五臟六腑的主神沒有可以依附的地方，流散到外面互相交替依附，所以說互相成為賓主。忽然在下面四句中明確說明了發生的現象。這則是先前所修習的聞慧（通過聽聞佛法而獲得的智慧）種子，被定力所激發，在禪定中發生，於是寄託神魂顯現說法。下面這段話總結判斷了邪正。離合就是賓主。或者離開心主而依附於肝臟等。其餘的如同原文所說。四華臺（四個蓮花臺）上端坐著佛。 又因為這個心澄澈明亮，內在的光明煥發，十方都變成閻浮檀（Jambudvipa，一種金色）的顏色，一切種類都化為如來（Tathagata，佛的稱號之一）。這時忽然看見毗盧遮那（Vairocana，佛名）端坐在天光臺上，千佛圍繞，百億國土以及蓮花同時出現。這叫做心魂的靈悟被所染的心光研磨明亮，照耀各個世界。暫時得到這樣不是聖證。不作聖心就是好的境界。如果當作聖解就會受到群邪的干擾。最初的三句內在是由於觀慧。以堅定的心澄澈安靜，顯露皎潔明亮。內在的光明既然煥發，外在的現象就會改變。下面『十方』是外在顯現的現象。因為先前熏習的名言善種，被染污的影子而來。所以看見十方如金，種類都是佛。心念不動，一會兒自己就會消失。或者產生執取，正定難以儲存。如果修習唸佛三昧（Samadhi，禪定的一種），這種境界現前與修多羅（Sutra，經）相合，就叫做親證。如果修習樹觀，即使看見佛的形象也不認為是正確的，因為心境不相應。何況修習真如三昧（Samadhi，禪定的一種），法界一相，有所執取，難道不是魔嗎？下面這段話總結判斷了邪正。靈悟所染，靈是善。先前所薰染的圓頓覺慧，領悟到眾生本來是佛。這個種子因為禪定激發，所以顯現出這種現象。其餘的如同原文所說。五空呈現寶色。 又因為這個心精細研究微妙光明，觀察不停，抑制按壓降伏，制止超越，這時忽然十方虛空變成七寶色或者百寶色，同時遍滿，不互相阻礙，青黃赤白各自純粹顯現。這叫做...
【English Translation】 English version: Because of this reason. With a steadfast mind, meticulously investigate, both internally and externally, all is emptiness. Consequently, the principal deities within the five viscera have nowhere to attach themselves, flowing outwards and mutually relying on each other. Hence, it is said that they mutually become guests and hosts. Suddenly, in the following four lines, the manifestation is clearly explained. This is the seed of learning and wisdom (acquired through hearing the Dharma), stimulated by the power of Samadhi (meditative concentration), arising in meditation, and thus entrusting the spirit to manifest and expound the Dharma. The following passage concludes by judging what is right and wrong. Separation and union are the guest and host. Or, departing from the mind-host and relying on the liver, etc. The rest is as the text says. Buddhas are seated on the four flower platforms (four lotus platforms). Furthermore, because this mind is clear and bright, the inner light radiates, and the ten directions all become the color of Jambudvipa (a golden color), and all kinds transform into Tathagatas (one of the titles of the Buddha). At this time, suddenly one sees Vairocana (a Buddha name) seated on the platform of heavenly light, surrounded by a thousand Buddhas, with hundreds of millions of lands and lotuses appearing simultaneously. This is called the spiritual awakening of the mind-soul being polished and illuminated by the defiled mind-light, illuminating all worlds. Temporarily attaining this is not a holy attainment. Not regarding it as a holy attainment is a good state. If one makes a holy interpretation, one will be subject to the influence of evil forces. The first three sentences are due to contemplative wisdom. With a steadfast mind, clear and tranquil, revealing purity and brightness. Once the inner light radiates, the external phenomena will change. The following 'ten directions' are the external manifestations. Because of the previously cultivated good seeds of nominal expression, the defiled shadows come. Therefore, one sees the ten directions as gold, and all kinds are Buddhas. If the mind does not move, it will disappear by itself in a moment. Or, if one develops attachment, it will be difficult to maintain right Samadhi (meditative concentration). If one practices the Samadhi (meditative concentration) of reciting the Buddha's name, and this state appears in accordance with the Sutras (scriptures), it is called personal verification. If one practices tree contemplation, even if one sees the form of the Buddha, it is not considered correct, because the mind and the environment do not correspond. How much more so if one practices True Suchness Samadhi (meditative concentration), the one aspect of the Dharma Realm, and develops attachment, is it not demonic? The following passage concludes by judging what is right and wrong. 'Spiritual awakening being defiled' means that the spirit is good. The previously cultivated perfect and sudden awakening wisdom realizes that all beings are originally Buddhas. This seed is stimulated by Samadhi (meditative concentration), so this phenomenon appears. The rest is as the text says. The five emptinesses present precious colors. Furthermore, because this mind meticulously investigates the subtle and bright light, observing without ceasing, suppressing and subduing, restraining and transcending, at this time, suddenly the ten directions of empty space become seven-jeweled colors or hundreds of jeweled colors, simultaneously filling everything, without obstructing each other, with blue, yellow, red, and white each appearing purely. This is called...
抑按功力逾分。暫得如是非為聖證。不作聖心名善境界。若作聖解即受群邪 定功研妙。觀察逾深。制止既過。寶色分現。本為制止分別。今由過分異境卻生。與心相違。豈非魔事。不起取心。自然消歇。如前文云。不取無非幻。非幻尚不生。幻法雲何立 六物見暗中。
又以此心研究澄徹精光不亂。忽于夜合。在暗室內。見種種物不殊白晝。而暗室物亦不除滅。此名心細密澄其見所視洞幽。暫得如是非為聖證。不作聖心名善境界。若作聖解即受群邪 定中研究心光澄靜。由澄靜故。忽然發見。暗中見物物是實境。故不隨定出入有無。故云亦不除滅心細密澄者。觀心微細密爾澄靜。精光既定暗境不隱。故夜見物。悟則無咎 七傷體無知。
又以此心圓入虛融。四體忽然同於草木。火燒刀斫曾無所覺。又則火光不能燒爇。縱割其肉猶如削木。此名塵並排四大性一向入純。暫得如是非為聖證。不作聖心名善境界。若作聖解即受群邪 圓遍也。入觀達也。以此定心。遍了一切。己身他物無不虛寂。此即心融思寂執受不行。四大五塵忽然排並。既無能執。割截如空。念想一純暫得如是八遍觀諸界。
又以此心成就清凈凈心功極。忽見大地十方山河皆成佛國。具足七寶。光明遍滿。又見恒沙諸佛如來遍滿空界
【現代漢語翻譯】 現代漢語譯本：抑制和按捺功力超過了限度，即使暫時得到了這種境界，也不是聖證。不執著于自己證得了聖果，這可以稱為好的境界。如果認為自己證得了聖果，就會受到各種邪魔的侵擾。在禪定中精細地研究，觀察得越深入，抑制也越過分，寶色就會顯現。本來是爲了抑制分別心，現在因為過分，奇異的境界反而產生，與心性相違背，這難道不是魔事嗎？不起執取之心，自然就會消歇。正如前文所說：『不執取就沒有虛幻，非幻尚且不生，虛幻之法又怎麼能成立呢？』就像在黑暗中看見六種東西一樣。 又用這種心來研究，使心澄澈，精光不亂。忽然在夜晚，在黑暗的房間里，看見種種東西，和白天沒有什麼不同，而且黑暗房間里的東西也沒有消失。這叫做心細密，澄澈了見性，所視之處洞察幽深。即使暫時得到了這種境界，也不是聖證。不執著于自己證得了聖果，這可以稱為好的境界。如果認為自己證得了聖果，就會受到各種邪魔的侵擾。在禪定中研究，心光澄靜，因為澄靜的緣故，忽然發現，在黑暗中看見東西，東西是真實的境界，所以不隨著禪定出入而有或無，所以說也沒有消失。心細密澄澈，是說觀察心微細而密，而且澄靜。精光既然安定，黑暗的境界就不能隱藏，所以在夜晚看見東西。如果覺悟了，就沒有過失。就像七傷一樣，身體沒有知覺。 又用這種心圓融地進入虛空，四肢百骸忽然和草木一樣，火燒刀砍都沒有感覺。或者火光不能燃燒，即使割開他的肉，也好像削木頭一樣。這叫做塵境並排，四大之性完全進入純一的狀態。即使暫時得到了這種境界，也不是聖證。不執著于自己證得了聖果，這可以稱為好的境界。如果認為自己證得了聖果，就會受到各種邪魔的侵擾。圓是周遍的意思，入是觀達的意思。用這種禪定之心，周遍地觀照一切，自身和他物沒有不虛空寂靜的。這就是心融化，思慮寂靜，執著不行，四大五塵忽然排斥並列，既然沒有能執著的，割截就像虛空一樣，念想一片純一。即使暫時得到了這種境界，就像八遍觀照諸界一樣。 又用這種心成就清凈，凈心的功夫到了極點，忽然看見大地十方山河都變成佛國（Buddha-land），具足七寶（seven treasures），光明遍滿。又看見無數的諸佛如來（Tathagata）遍滿虛空。
【English Translation】 English version: Suppressing and restraining one's efforts excessively, even if one temporarily attains such a state, it is not a holy attainment. Not clinging to the idea that one has attained holiness is called a good state. If one thinks one has attained holiness, one will be subject to the influence of various demons. In meditation, studying meticulously and observing deeply, if restraint is excessive, precious colors will appear. Originally, the purpose was to restrain discrimination, but now, due to excess, strange states arise, contradicting the mind's nature. Is this not demonic? If one does not give rise to grasping thoughts, they will naturally subside. As the previous text says: 'If one does not grasp, there is no illusion; if non-illusion does not arise, how can illusory dharmas be established?' It is like seeing six things in the dark. Furthermore, using this mind to study, making the mind clear and the essence of light undisturbed, suddenly at night, in a dark room, one sees various things, no different from daytime, and the objects in the dark room do not disappear. This is called the mind being subtle and meticulous, clarifying the nature of seeing, and penetrating deeply into what is seen. Even if one temporarily attains such a state, it is not a holy attainment. Not clinging to the idea that one has attained holiness is called a good state. If one thinks one has attained holiness, one will be subject to the influence of various demons. Studying in meditation, the mind's light is clear and tranquil. Because of this clarity and tranquility, one suddenly discovers that one sees things in the dark, and the things are real states, so they do not come and go with the meditation, nor do they exist or not exist. Therefore, it is said that they do not disappear. The mind being subtle and meticulous means observing the mind being subtle and meticulous, and also clear and tranquil. Since the essence of light is stable, the dark state cannot be hidden, so one sees things at night. If one is enlightened, there is no fault. It is like the seven injuries, where the body has no sensation. Furthermore, using this mind to completely enter emptiness, the four limbs and body suddenly become like grass and trees, and one feels nothing from fire or knives. Or the fire cannot burn, and even if one cuts the flesh, it is like carving wood. This is called the dust realms being aligned, and the nature of the four elements completely entering a state of purity. Even if one temporarily attains such a state, it is not a holy attainment. Not clinging to the idea that one has attained holiness is called a good state. If one thinks one has attained holiness, one will be subject to the influence of various demons. 'Round' means pervasive, and 'enter' means to observe and understand. Using this meditative mind, one pervades and contemplates everything, and oneself and other things are all empty and still. This is the mind dissolving, thoughts being still, and clinging not arising. The four elements and five dusts suddenly reject and align, and since there is no one who can cling, cutting is like emptiness, and thoughts are purely one. Even if one temporarily attains such a state, it is like contemplating the realms eight times. Furthermore, using this mind to achieve purity, when the effort of purifying the mind reaches its peak, one suddenly sees that the earth, the ten directions, the mountains, and the rivers all become Buddha-lands (佛國), complete with the seven treasures (七寶), and filled with light. One also sees countless Tathagatas (如來) filling the empty space.
樓殿華麗。下見地獄。上觀天宮。得無障礙。此名欣厭凝想日深想久化成。非為聖證。不作聖心名善境界。若作聖解即受群邪 厭穢忻凈積想所凝。圓定功深感斯妙境耳 九他方夜睹。
又以此心研究深遠。忽于中夜。遙見遠方市井街巷親族眷屬。或聞其語。此名迫心逼極飛出故多隔見。非為聖證。不作聖心名善境界。若作聖解即受群邪 識心通靈因定功發。飛出隔見。遠近皆然。逼極之功。非因妙證 十師體變移。
又以此心研究精極。見善知識。形體變移。少選無端種種遷改。此名邪心含受魑魅或遭天魔入其心腹無端說法通達妙義。非為聖證。不作聖心魔事消歇。若作聖解即受群邪 此人曾有邪心種子。合外魔境相因而來。然此一章非善境界。純是魔嬈。不同前文皆稱善種起心作證方始成魔 三結勸弘宣。
阿難。如是十種禪那現境。皆是色陰用心互動。故現斯事。眾生頑迷不自忖量。逢此因緣迷不自識。謂言登聖。大妄語成。墮無間獄。汝等當依如來滅後於末法中宣示斯義。無令天魔得其方便。保持覆護成無上道 此是于觀行中。色陰將盡未盡。用心差異。有此十境。若不識知皆認聖證。即為魔惑。故佛勸令開示後世也。問此不作五陰次第觀門。何得陰次第盡明其境耶。答觀雖總相五陰同觀
【現代漢語翻譯】 現代漢語譯本：樓閣殿宇華麗，向下能看見地獄景象，向上能觀望天宮。得到這種景象沒有障礙，這叫做欣喜和厭惡的凝想日漸加深，長久以往變化而成，不是聖證。不把它當作聖證的心態就是好的境界。如果當作聖解，就會受到各種邪祟的侵擾。這是因為厭惡污穢、欣喜清凈的積聚思想所凝結，圓滿禪定的功夫深厚而感應到的這種美妙境界罷了。（九）他方夜睹。 又用這種心去研究深遠的事理，忽然在半夜，遙遠地看見遠方的市井街巷、親族眷屬，或者聽到他們說話。這叫做迫切的心逼到極點而飛出去，所以多有隔閡的看見，不是聖證。不把它當作聖證的心態就是好的境界。如果當作聖解，就會受到各種邪祟的侵擾。這是因為識心通靈，因為禪定功夫而引發，飛出去隔著距離看見，遠近都是這樣，是逼迫到極點的功夫，不是因為美妙的證悟。（十）師體變移。 又用這種心去研究精微到極點，看見善知識（指有德行的老師）的形體變移，一會兒工夫就無緣無故地種種改變。這叫做邪心包含接受了魑魅（古代傳說中的山神）或者遭遇天魔進入他的心腹，無緣無故地說法，通達微妙的義理。這不是聖證。不把它當作聖證的心態，魔事就會消歇。如果當作聖解，就會受到各種邪祟的侵擾。這個人曾經有邪心的種子，和外來的魔境相互結合而產生。然而這一章不是好的境界，完全是魔的擾亂，和前面的文章不同，前面的文章都說是好的種子，因為生起心來當作證悟才開始變成魔。（三）總結勸勉弘揚。 阿難（佛陀的弟子名）。像這樣十種禪那（佛教中的一種修行方法）中出現的境界，都是色陰（五蘊之一，指物質現象）用心互動作用的結果，所以顯現這些事情。眾生愚昧迷惑，不自己衡量，遇到這種因緣就迷惑而不認識，說自己登上了聖位，就成了大妄語，會墮入無間地獄。你們應當依據如來（佛陀的稱號）滅度后，在末法時代宣揚這些道理，不要讓天魔得到方便，保持覆護，成就無上道。這是在觀行中，色陰將盡未盡的時候，因為用心不同，所以有這十種境界。如果不認識，都認為是聖證，就會被魔迷惑。所以佛勸勉開示後世。問：這不當作五陰次第的觀門，怎麼能把陰次第的境界都說明白呢？答：觀雖然是總相，五陰共同觀察。
【English Translation】 English version: The pavilions and halls are magnificent. Below, one sees the hells. Above, one observes the heavenly palaces. Obtaining this without obstruction is called the deepening of joyful and hateful concentrated thought, which transforms over time. It is not a holy attainment. Not regarding it as a holy attainment is a good state. If one interprets it as holy, one will be subject to various evil influences. This is merely the condensation of accumulated thoughts of loathing impurity and delighting in purity, and the profound merit of perfect samadhi (a state of meditative consciousness) causing this wonderful state to be sensed. (9) Nightly visions of other realms. Furthermore, using this mind to investigate profound matters, suddenly in the middle of the night, one remotely sees distant marketplaces, streets, lanes, relatives, and family members, or hears their voices. This is called the mind being pressed to the extreme and flying out, hence the fragmented visions. It is not a holy attainment. Not regarding it as a holy attainment is a good state. If one interprets it as holy, one will be subject to various evil influences. This is because the mind's consciousness becomes spiritually connected, arising from the power of samadhi, flying out to see at a distance, whether near or far. It is the result of extreme pressure, not due to wondrous attainment. (10) Transformation of the teacher's form. Furthermore, using this mind to investigate with extreme precision, one sees the form of a virtuous teacher (a teacher with virtue) changing, altering in various ways without cause in a short time. This is called an evil mind harboring and receiving goblins or encountering a celestial demon entering their heart and belly, expounding the Dharma and understanding profound meanings without cause. This is not a holy attainment. If one does not regard it as a holy attainment, demonic affairs will cease. If one interprets it as holy, one will be subject to various evil influences. This person once had seeds of evil in their mind, which combined with external demonic realms to arise together. However, this chapter is not a good state; it is purely demonic disturbance, unlike the previous passages, which all say it is a good seed. Only when one arises the mind to regard it as an attainment does it become demonic. (3) Conclusion and exhortation to propagate. Ananda (name of Buddha's disciple), these ten kinds of states appearing in dhyana (a state of meditation) are all due to the interaction of the mind with the form aggregate (one of the five aggregates, referring to material phenomena), hence these things appear. Sentient beings are stubborn and deluded, not measuring themselves, and when encountering these conditions, they are confused and do not recognize them, claiming to have ascended to sainthood, thus creating a great lie and falling into the Avici Hell. You should, according to the Tathagata (title of the Buddha) after his extinction, propagate these meanings in the Dharma-Ending Age, not allowing celestial demons to gain convenience, maintaining protection, and accomplishing the unsurpassed path. This is during the practice of contemplation, when the form aggregate is about to be exhausted but not yet exhausted, and due to differences in the application of the mind, these ten states arise. If one does not recognize them and considers them holy attainments, one will be deluded by demons. Therefore, the Buddha exhorts to enlighten future generations. Question: This is not treated as the gate of sequential contemplation of the five aggregates, so how can the states of the aggregates be clearly explained in sequence? Answer: Although the contemplation is of the general aspect, the five aggregates are observed together.
。陰有粗細。粗者先盡。譬如浣衣粗垢先去。此陰既積妄所成。妄儘自然陰滅。從粗至細。理必然也。
首楞嚴義疏注經卷第九(之一)
首楞嚴義疏注經卷第九(之二)
長水沙門子璇集
二受陰三。一盡未盡相二。一明區宇。
阿難。彼善男子。修三摩提奢摩他中色陰盡者。見諸佛心。如明鏡中顯現其像。若有所得。而未能用。猶如魘人手足宛然見聞不惑心觸客邪而不能動。此則名為受陰區宇 色陰盡者。以止觀中觀其五陰觀心純熟不為色礙。故云陰盡。見諸佛心者。妙覺明心觀中明露。即色相盡而色性現也。觀中暫見。非真實見。故如映象。有所得者即前見諸佛心也。既是觀心變影而緣。非是觀證。故未能用。以用受陰為領納故。親證必能有妙用故。未破受陰如魘人。色陰盡故能見佛心。如見聞不惑。受陰客邪既在。妙用之動未能。為受所覆。故云區宇 二明盡相。
若魘咎歇。其心離身返觀其面。去住自由無復留礙。名受陰盡。是人則能超越見濁。觀其所由。虛明妄想以為其本 其心離身者。以客邪不觸心。于根門得自在也。不為魘咎之所留礙。故能返照自面。此顯見聞有用也。去住下二句明手足得用也。此上皆約喻顯。若約法者。受陰盡故心亡領納。既無能領之受。
【現代漢語翻譯】 現代漢語譯本：陰有粗細之分。粗糙的先消失。譬如洗衣服時，粗大的污垢先被去除。這受陰既然是積累虛妄所形成的，虛妄消失了，受陰自然也就滅除了。從粗到細，這是必然的道理。
《首楞嚴義疏注經》卷第九（之一）
《首楞嚴義疏注經》卷第九（之二）
長水沙門子璇集
二、受陰三。一、盡未盡相二。一、明區宇。
阿難（Ananda，佛陀的十大弟子之一）。那位善男子，在修習三摩提（Samadhi，禪定）奢摩他（Samatha，止）的過程中，如果色陰（Rupa Skandha，五蘊之一，指物質現象）滅盡，就能見到諸佛的心，就像在明鏡中顯現影像一樣。雖然有所得，卻不能運用。猶如被魘住的人，手足清晰可見，見聞沒有迷惑，心卻被客邪所觸動而不能動彈。這叫做受陰（Vedana Skandha，五蘊之一，指感受）的區宇。色陰滅盡，是因為在止觀（Samatha-vipassana，止和觀）中觀照五陰（Panca-skandha，色、受、想、行、識五種聚合），觀照心純熟而不被色所障礙，所以說色陰滅盡。見到諸佛的心，是妙覺明心（Wonderful Enlightenment Bright Mind）在觀照中顯露，也就是色相滅盡而色性顯現。在觀照中暫時見到，不是真實的見到，所以像鏡中的影像。『有所得』，就是前面所說的見到諸佛的心。既然是觀照心的變現和緣起，不是觀照證悟，所以不能運用。因為用受陰來領納的緣故。親身證悟必定能夠有妙用。沒有破除受陰就像被魘住的人。色陰滅盡所以能見到佛心，就像見聞沒有迷惑。受陰的客邪既然存在，妙用的發動就不能實現，被受陰所覆蓋，所以說是區宇。二、明盡相。
如果魘住的過失消失，他的心離開身體，反過來觀察自己的面容，來去自由，不再有任何阻礙，這叫做受陰滅盡。這個人就能超越見濁（Dṛṣṭi-kaṣāya，五濁之一，指錯誤的見解）。觀察它的根源，是虛妄的妄想。
『其心離身』，是因為客邪不觸動心，在根門（Six Sense Organs，眼、耳、鼻、舌、身、意六種感覺器官）得到自在。不被魘住的過失所阻礙，所以能夠反照自己的面容。這顯示見聞有了作用。『去住』以下兩句說明手足能夠活動。以上都是用比喻來顯明。如果用法來說，受陰滅盡，心就失去了領納。既然沒有能領納的受。
【English Translation】 English version: Feelings have coarse and subtle aspects. The coarse ones disappear first. For example, when washing clothes, the coarse dirt is removed first. Since this Vedana Skandha (feeling aggregate) is formed by accumulated delusion, when delusion disappears, the Vedana Skandha naturally ceases. From coarse to subtle, this is a necessary principle.
Shoulengyan Yishu Zhujing (Commentary on the Surangama Sutra with Explanations) Volume 9 (Part 1)
Shoulengyan Yishu Zhujing (Commentary on the Surangama Sutra with Explanations) Volume 9 (Part 2)
Compiled by Shramana Zixuan of Changshui
II. The Vedana Skandha (Feeling Aggregate) in Three Parts. 1. The Aspect of Exhaustion and Non-Exhaustion in Two Parts. 1. Clarifying the Domain.
Ananda (one of the ten principal disciples of the Buddha). If that good man, in the Samadhi (meditative absorption) of cultivating Samatha (tranquility), has exhausted the Rupa Skandha (form aggregate), he sees the minds of all Buddhas, like images appearing in a clear mirror. Although he has gained something, he cannot use it. It is like a person paralyzed by a nightmare, whose hands and feet are clearly visible, whose seeing and hearing are not confused, but whose mind is touched by external evil and cannot move. This is called the domain of the Vedana Skandha (feeling aggregate). The exhaustion of the Rupa Skandha (form aggregate) is because, in Samatha-vipassana (calm abiding and insight meditation), he contemplates the Panca-skandha (five aggregates: form, feeling, perception, mental formations, and consciousness), and his contemplation of the mind is so pure that he is not obstructed by form. Therefore, it is said that the Rupa Skandha (form aggregate) is exhausted. Seeing the minds of all Buddhas is the manifestation of the Wonderful Enlightenment Bright Mind in contemplation, which is the exhaustion of form and the appearance of the nature of form. Seeing it temporarily in contemplation is not a true seeing, so it is like an image in a mirror. 'Having gained something' refers to the aforementioned seeing of the minds of all Buddhas. Since it is a transformation and arising of the contemplating mind, it is not contemplative realization, so it cannot be used, because the Vedana Skandha (feeling aggregate) is used for reception. Personal realization must be able to have wonderful functions. Not having broken through the Vedana Skandha (feeling aggregate) is like a person paralyzed by a nightmare. Because the Rupa Skandha (form aggregate) is exhausted, he can see the Buddha's mind, just as seeing and hearing are not confused. Since the external evil of the Vedana Skandha (feeling aggregate) exists, the activation of wonderful functions cannot be realized, being covered by the Vedana Skandha (feeling aggregate), so it is called a domain. 2. Clarifying the Aspect of Exhaustion.
If the fault of the nightmare disappears, his mind leaves the body and turns to observe his own face, coming and going freely, without any further obstruction, this is called the exhaustion of the Vedana Skandha (feeling aggregate). This person can then transcend the turbidity of views (Dṛṣṭi-kaṣāya, one of the five turbidities, referring to wrong views). Observing its origin, it is false and deluded thinking.
'His mind leaves the body' is because external evil does not touch the mind, and he attains freedom at the Six Sense Organs (eye, ear, nose, tongue, body, and mind). Not being obstructed by the fault of the nightmare, he can reflect on his own face. This shows that seeing and hearing have a function. The following two sentences, 'coming and going,' explain that the hands and feet can move. The above are all metaphors to illustrate. If speaking in terms of Dharma, when the Vedana Skandha (feeling aggregate) is exhausted, the mind loses its reception. Since there is no feeling to receive.
即無所領之法。心法既亡。自在宜矣。超見濁者。以根身正是見濁之體。見聞覺知擁令留礙。水火風土旋令覺知。斯則執受相仍便成根質。受妄領納執以為己。以見是推求執取為義。由受領前境。取著隨生。受陰既亡即超見濁。覺明之心虛通領納。故云虛明妄想 二正明現境十。一見物生悲。
阿難。彼善男子。當在此中得大光耀。其心發明。內抑過分。忽于其處發無窮悲。如是乃至觀見蚊虻猶如赤子。心生憐慜。不覺流淚 此正顯也。奢摩他中。定光發現。狂慧既起。內抑太過。憂悲種子在藏識者忽焉現起。凡見生類。皆如自己所生赤子。赤子嬰兒也。
此名功用抑摧過越。悟則無咎。非為聖證。覺了不迷久自銷歇。若作聖解。則有悲魔入其心腑。見人則悲。啼泣無限。失於正受。當從淪墜 此結判也。心光忽現內抑太過憂悲種發。非為聖證。取即引魔。他皆仿此 二勇志齊聖。
阿難。又彼定中諸善男子。見色陰銷受陰明白勝相現前。感激過分。忽于其中生無限勇。其心猛利。志齊諸佛。謂三僧祇一念能越 色盡受現。定之勝相也。先未曾得今既獲得遂生感激。感激太過勇志便發。謂言三祇一念能越我齊諸佛更無如者。
此名功用陵率過越悟則無咎。非為聖證。覺了不迷久自銷歇。若作
【現代漢語翻譯】 現代漢語譯本 即沒有可以執著的法。心法既然消亡，自然就自在適宜了。超越見濁的人，是因為根身正是見濁的本體。見聞覺知束縛阻礙著我們，水火風土輪轉而產生覺知。這就是執受相續不斷，從而形成根身的本質。接受虛妄，領納並執著地認為是自己。以『見』為推求執取之義。由於接受領納之前的境界，取著就隨之產生。受陰既然消亡，就超越了見濁。覺悟光明的真心虛空通達，領納一切，所以說『虛明妄想』。 二、正明現境十：一、見物生悲。 阿難，那些善男子，當他們在這種狀態中獲得巨大的光耀，內心光明煥發，但內在的抑制太過分，忽然在那種狀態下生起無窮的悲傷，甚至看到蚊子、虻蟲都像自己的孩子一樣，心中充滿憐憫，不知不覺地流下眼淚。這正是（悲魔）顯現的例子。在奢摩他（止）的修習中，定光顯現，狂妄的智慧生起，內在的抑制太過分，潛藏在藏識中的憂悲種子忽然顯現出來。凡是見到有生命的物類，都覺得像自己所生的嬰兒一樣。赤子就是嬰兒的意思。 這叫做功用上的抑制摧殘太過分，如果覺悟了就沒有過失，但這不是聖證。覺察明白而不迷惑，時間久了自然會消歇。如果當作聖證來理解，就會有悲魔進入他的心腑，見到人就悲傷，哭泣不止，失去正受，必定會因此而墮落。這是總結判斷。心光忽然顯現，內在的抑制太過分，憂悲的種子萌發，這不是聖證。執取它就會招引魔障，其他的例子都可以仿照這個來理解。 二、勇志齊聖。 阿難，又有些善男子，在禪定中見到色陰消亡，受陰明白，殊勝的景象顯現在眼前，因為感動太過分，忽然在其中生起無限的勇氣，內心猛烈，立志與諸佛相等，認為三大阿僧祇劫可以在一念之間超越。色陰消盡，受陰顯現，是禪定中的殊勝景象。先前沒有得到，現在既然獲得了，就產生了感動，感動太過分，勇猛的志向就萌發了。認為三大阿僧祇劫可以在一念之間超越，我與諸佛相等，再也沒有像我這樣的人了。 這叫做功用上的凌越太過分，如果覺悟了就沒有過失，但這不是聖證。覺察明白而不迷惑，時間久了自然會消歇。如果當作
【English Translation】 English version That is, there is no dharma to be attached to. Since the mind-dharma is extinguished, it is naturally free and appropriate. Those who transcend the turbidity of views do so because the root-body is precisely the substance of the turbidity of views. Seeing, hearing, feeling, and knowing bind and obstruct us, while the elements of water, fire, wind, and earth rotate to produce awareness. This is the continuous clinging and acceptance, thus forming the essence of the root-body. Accepting falsehoods, embracing and clinging to them as oneself. 'Seeing' is defined as seeking and grasping. Because of accepting and embracing the previous realm, attachment arises accordingly. Since the skandha of feeling is extinguished, one transcends the turbidity of views. The enlightened and luminous true mind is empty and all-pervading, embracing everything, hence it is said 'empty and bright delusion'. 2. Correctly Explaining the Ten Manifestations of the Present Realm: 1. Seeing Things and Giving Rise to Sorrow. Ananda, those good men, when they obtain great radiance in this state, their minds become enlightened, but the internal suppression is excessive, and suddenly in that state, they give rise to infinite sorrow, even seeing mosquitoes and gadflies as if they were their own children, their hearts filled with compassion, and unknowingly shedding tears. This is precisely an example of (the sorrow demon) manifesting. In the practice of Samatha (stopping), the light of concentration manifests, and arrogant wisdom arises, the internal suppression is excessive, and the seeds of sorrow and grief hidden in the Alaya consciousness suddenly manifest. Whenever they see living beings, they feel as if they were their own infants. 'Infant' means baby. This is called excessive suppression and destruction in practice. If one is enlightened, there is no fault, but this is not a holy attainment. If one is aware and not confused, it will naturally subside over time. If one interprets it as a holy attainment, then a sorrow demon will enter their heart, and they will be sad when they see people, weeping endlessly, losing proper reception, and will surely fall as a result. This is a concluding judgment. The light of the mind suddenly appears, the internal suppression is excessive, and the seeds of sorrow and grief sprout. This is not a holy attainment. Grasping it will attract demonic obstacles, and other examples can be understood in the same way. 2. Courageous Aspiration to Equal the Saints. Ananda, again, some good men, in meditation, see the skandha of form extinguished, the skandha of feeling clear, and a sublime scene appears before them. Because they are excessively moved, they suddenly give rise to infinite courage, their minds are fierce, and they aspire to be equal to all Buddhas, believing that three great Asankhyeya kalpas can be transcended in a single thought. The exhaustion of the skandha of form and the manifestation of the skandha of feeling are sublime scenes in meditation. Having not obtained it before, now that they have obtained it, they feel moved. Being excessively moved, a courageous aspiration arises. They believe that three great Asankhyeya kalpas can be transcended in a single thought, that I am equal to all Buddhas, and that there is no one like me. This is called excessive transgression in practice. If one is enlightened, there is no fault, but this is not a holy attainment. If one is aware and not confused, it will naturally subside over time. If one interprets it as
聖解。則有狂魔。入其心腑。見人則夸。我慢無比。其心乃至。上不見佛。下不見人。失於正受。當從淪墜 凌謂篾他。率謂自強。由見勝相。因茲感激遂有此生。斯則無始我慢種子被激而生。悟則無咎 三渴心沈憶。
又彼定中諸善男子。見色陰銷。受陰明白。前無新證。歸失故居。智力衰微。入中墮地。迥無所見。心中忽然生大枯渴。於一切時沈憶不散。將此以為勤精進相 受陰未空。前無新證。色陰已盡。歸失故居。前後失準。墮在兩楹無所依倚。名中墮地。既於此處心無所措。遂生沈憶。以此名攸。認為精進。
此名修心無慧自失。悟則無咎。非為聖證。若作聖解。則有憶魔入其心腑。旦夕撮心懸在一處。失於正受。當從淪墜 若於色受盡未盡中。用無相慧觀察陰體。本自不生。今則無滅。唯一實相。如此則何有無新證失故居之慮哉。今既不然。故成自失 四疑自果成。
又彼定中諸善男子。見色陰銷受陰明白。慧力過定。失於猛利。以諸勝性。懷於心中。自心已疑是盧舍那。得少為足 失於猛利者。過在慧之猛利也。心懷勝性。疑是舍那。更不求進。得少為足。
此名用心忘失恒審溺於知見。悟則無咎。非為聖證。若作聖解。則有下劣易知足魔入其心腑。見人自言。我得無上第一
【現代漢語翻譯】 現代漢語譯本：聖解。則有狂魔，入其心腑。見人則夸，我慢無比。其心乃至，上不見佛，下不見人。失於正受，當從淪墜。凌謂篾他，率謂自強。由見勝相，因茲感激遂有此生。斯則無始我慢種子被激而生。悟則無咎。三渴心沈憶。 又彼定中諸善男子，見色陰銷，受陰明白。前無新證，歸失故居。智力衰微，入中墮地。迥無所見。心中忽然生大枯渴，於一切時沈憶不散。將此以為勤精進相。受陰未空，前無新證。色陰已盡，歸失故居。前後失準，墮在兩楹無所依倚。名中墮地。既於此處心無所措，遂生沈憶。以此名攸，認為精進。 此名修心無慧自失。悟則無咎。非為聖證。若作聖解，則有憶魔入其心腑。旦夕撮心懸在一處。失於正受，當從淪墜。若於色受盡未盡中，用無相慧觀察陰體，本自不生，今則無滅。唯一實相。如此則何有無新證失故居之慮哉。今既不然，故成自失。四疑自果成。 又彼定中諸善男子，見色陰銷受陰明白。慧力過定，失於猛利。以諸勝性，懷於心中。自心已疑是盧舍那（Vairocana），得少為足。失於猛利者，過在慧之猛利也。心懷勝性，疑是舍那，更不求進。得少為足。 此名用心忘失恒審溺於知見。悟則無咎。非為聖證。若作聖解，則有下劣易知足魔入其心腑。見人自言，我得無上第一。
【English Translation】 English version: 'Holy understanding'. Then a demon of madness will enter his mind. When he sees people, he boasts with unparalleled arrogance. His mind reaches the point where he sees neither the Buddha above nor people below. Losing proper samadhi, he will fall. 'Ling' means to despise others, 'lv' means to strengthen oneself. Because of seeing superior signs, he is moved to have this life. This is the beginningless seed of arrogance being stimulated to arise. Understanding this, there is no fault. Three: Thirsting heart sinks into recollection. Furthermore, those good men in samadhi, seeing the skandha of form (rupa-skandha) disappear and the skandha of feeling (vedana-skandha) become clear, without new attainment before and losing their former abode, their intellectual power weakens, and they fall into the middle ground, seeing nothing at all. Suddenly, a great thirst arises in their hearts, and they constantly sink into recollection at all times. They take this to be a sign of diligent progress. The skandha of feeling is not empty, there is no new attainment before. The skandha of form is exhausted, and they lose their former abode. Losing their standard before and after, they fall between two pillars without anything to rely on. This is called falling into the middle ground. Since they have nowhere to place their minds here, they sink into recollection. They take this to be diligence. This is called losing oneself because of cultivating the mind without wisdom. Understanding this, there is no fault. It is not a holy attainment. If one makes a holy understanding of it, then a demon of recollection will enter his mind. Day and night, he concentrates his mind and suspends it in one place. Losing proper samadhi, he will fall. If, in the midst of the exhaustion or non-exhaustion of form and feeling, one uses formless wisdom to observe the skandhas, they are originally unborn, and now they are unextinguished. There is only one true reality. If this is so, then how can there be concern about not having new attainment and losing one's former abode? Since this is not the case now, one loses oneself. Four: Doubting one's own attainment. Furthermore, those good men in samadhi, seeing the skandha of form disappear and the skandha of feeling become clear, their wisdom power exceeds their samadhi, and they lose their vigor. They cherish superior qualities in their hearts and doubt in their minds that they are Vairocana (Vairocana), being content with little. Losing vigor means that the fault lies in the vigor of wisdom. Cherishing superior qualities in their hearts, they doubt that they are Vairocana, and they no longer seek to advance, being content with little. This is called using the mind to forget constant examination and drowning in knowledge and views. Understanding this, there is no fault. It is not a holy attainment. If one makes a holy understanding of it, then an inferior demon of easily knowing contentment will enter his mind. When he sees people, he says to himself, 'I have attained the unsurpassed first.'
義諦。失於正受。當從淪墜 定力微故忘失恒審。慧力過故溺於知見。定慧若均。寂照無二。慧力既過。故溺知見。即前失於猛利也。此則勝解忽生引起見取種子執劣為勝。故此現也 五逼意憂愁。
又彼定中諸善男子。見色陰銷受陰明白。新證未獲。故心已亡。歷覽二際。自生艱險。於心忽然生無盡憂。如坐鐵床。如飲毒藥。心不欲活。常求於人令害其命早取解脫 二際者未證已亡之二也。定無方便安忍其心。遂成憂惱不耐活命也。
此名修行失於方便。悟則無咎。非為聖證。若作聖解。則有一分常憂愁魔入其心腑。手執刀劍自割其肉欣其舍壽。或常憂愁走入山林不耐見人。失於正受。當從淪墜 悔惱種子被激而生。修無方便。故引魔鬼也。如四分律婆求河邊諸比丘等修不凈觀。厭遊過分求刀自害。魔使之然。悟則無咎 六生心喜樂。
又彼定中諸善男子。見色陰銷受陰明白。處清凈中。心安隱后。忽然自有無限喜生。心中歡悅不能自止。此名輕安無慧自禁。悟則無咎。非為聖證。若作聖解。則有一分好喜樂魔入其心腑。見人則笑。于衢路傍自歌自舞。自謂已得無礙解脫。失於正受。當從淪墜 輕安是禪支。雖因定生。須慧覺察。忽然過分掉舉種生。好喜樂魔因茲得便 七無端我慢。
又
【現代漢語翻譯】 現代漢語譯本：義諦（究竟真實的道理）方面。如果失去了正確的禪定，就會因此而墮落。這是因為定力微弱，導致忘失了恒常審察的智慧。如果慧力過強，就會沉溺於知見（主觀的認識和見解）。如果定力與慧力均衡，就能達到寂靜與照見的統一。慧力過強，所以沉溺於知見，這就是前面所說的猛利之失。這是因為錯誤的理解突然產生，導致見取種子（執著于錯誤的見解）生起，執著于低劣的見解，認為它是殊勝的。所以這種現象會顯現。五、逼迫意念，產生憂愁。
此外，那些在禪定中的善男子，當他們看到色陰（物質的積聚）消退，受陰（感受的積聚）變得明顯時，新的證悟還沒有獲得，所以心識已經失去了作用。回顧過去和未來，自己產生了艱難險阻的感覺。心中忽然產生無盡的憂愁，就像坐在鐵床上，像喝了毒藥一樣，心裡不想活下去，常常請求別人來殺害自己，早點得到解脫。二際指的是未證悟和已失去心識這兩個階段。因為禪定中沒有方便法門來安忍自己的心，於是就變成了憂愁煩惱，無法忍受活下去的痛苦。
這種情況叫做修行中失去了方便法門。如果能夠覺悟，就沒有過失，這不是聖證。如果把它當作聖證，就會有一部分常憂愁魔進入他的心腑，手持刀劍，自己割自己的肉，喜歡捨棄生命。或者常常憂愁，跑到山林里去，不能忍受見到人。失去了正確的禪定，就會因此而墮落。這是因為悔惱的種子被激發而生起，修行沒有方便法門，所以引來了魔鬼。例如《四分律》中婆求河邊的那些比丘，因為修不凈觀，厭惡身體太過分，就想用刀自殺，這是魔鬼使他們這樣做的。如果能夠覺悟，就沒有過失。六、產生歡喜快樂。
此外，那些在禪定中的善男子，當他們看到色陰消退，受陰變得明顯時，在清凈的環境中，內心安定之後，忽然自己產生無限的喜悅，心中歡快，不能自已。這種情況叫做輕安（身心輕快安適）而沒有智慧來約束自己。如果能夠覺悟，就沒有過失，這不是聖證。如果把它當作聖證，就會有一部分好喜樂魔進入他的心腑，見到人就笑，在道路旁邊又唱歌又跳舞，自己認為已經得到了無礙解脫。失去了正確的禪定，就會因此而墮落。輕安是禪支（禪定的組成部分），雖然因為禪定而產生，但是需要智慧來覺察。如果忽然過分，掉舉（心識浮動）的種子生起，好喜樂魔就會因此而得便。七、無端生起我慢。
又
【English Translation】 English version: In terms of the ultimate truth (Yi諦), if one loses proper Samadhi (正受), one will fall. This is because the power of Samadhi is weak, leading to the loss of constant and careful wisdom. If the power of wisdom is too strong, one will be drowned in views and opinions (知見). If the power of Samadhi and wisdom are balanced, one can achieve the unity of stillness and illumination. Because the power of wisdom is too strong, one is drowned in views and opinions, which is the 'fierce loss' mentioned earlier. This is because a wrong understanding suddenly arises, leading to the arising of the seed of clinging to views (見取種子), clinging to inferior views and considering them superior. Therefore, this phenomenon appears. Five, oppressive thoughts, causing sorrow.
Furthermore, those good men in Samadhi, when they see the disintegration of the Form Skandha (色陰, the aggregate of matter) and the clarity of the Feeling Skandha (受陰, the aggregate of sensations), and new realization has not yet been attained, so consciousness has already lost its function. Reviewing the past and future, they feel a sense of hardship and danger. Suddenly, endless sorrow arises in their hearts, like sitting on an iron bed, like drinking poison, they do not want to live, and often ask others to kill them, to attain liberation sooner. The 'two realms' refer to the stages of not yet attaining enlightenment and having already lost consciousness. Because there are no skillful means in Samadhi to pacify their minds, they turn into sorrow and distress, unable to endure the pain of living.
This situation is called losing skillful means in practice. If one can awaken, there is no fault; this is not a holy attainment. If one considers it a holy attainment, a portion of the demon of constant sorrow will enter their heart, holding knives and swords, cutting their own flesh, rejoicing in giving up their lives. Or they are often sorrowful, running into the mountains, unable to bear seeing people. Losing proper Samadhi, they will fall. This is because the seeds of regret and distress are stimulated and arise, and because there are no skillful means in practice, demons are attracted. For example, the Bhikkhus (比丘, monks) near the Bahu River in the Four-Part Vinaya (四分律), because they practiced the contemplation of impurity (不凈觀) and excessively loathed the body, wanted to kill themselves with knives, which was caused by demons. If one can awaken, there is no fault. Six, generating joy and happiness.
Furthermore, those good men in Samadhi, when they see the disintegration of the Form Skandha and the clarity of the Feeling Skandha, in a pure environment, after their minds are settled, suddenly infinite joy arises in themselves, and their hearts are joyful and cannot stop themselves. This situation is called light ease (輕安, physical and mental lightness and comfort) without the wisdom to restrain oneself. If one can awaken, there is no fault; this is not a holy attainment. If one considers it a holy attainment, a portion of the demon of fondness for joy will enter their heart, laughing when seeing people, singing and dancing by the roadside, thinking that they have attained unobstructed liberation. Losing proper Samadhi, they will fall. Light ease is a limb of Samadhi (禪支, component of Samadhi), although it arises from Samadhi, it needs wisdom to discern. If it suddenly becomes excessive, the seeds of agitation (掉舉, mental restlessness) arise, and the demon of fondness for joy will take advantage of it. Seven, groundlessly generating arrogance.
Furthermore
彼定中諸善男子。見色陰銷受陰明白。自謂已足。忽有無端大我慢起。如是乃至慢與過慢。及慢過慢。或增上慢。或卑劣慢。一時俱發。心中尚輕十方如來。何況下位聲聞緣覺 此有七慢。恃己凌他高舉為性。名我慢。稱量自他比校同德。但稱為慢。於他等謂己勝。名為過慢。於他勝謂己勝。名慢過慢。未得謂得。名增上慢。雖知下劣返顧自矜。名卑劣慢。非毀經像。即是邪慢。此之七慢。由禪定中忽生勝見無正慧覺。是故起也。
此名見勝無慧自救。悟則無咎。非為聖證。若作聖解。則有一分大我慢魔入其心腑。不禮塔廟。摧毀經像。謂檀越言。此是金銅。或是土木。經是樹葉。或是疊華。肉身真常不自恭敬。卻崇土木。實為顛倒。其深信者。從其毀碎。埋棄地中。疑誤眾生入無間獄。先於正受。當從淪墜 愚者修禪皆墮此見。並是魔種。不識如來像教之意。且末世住持依因像教。出家學道藉此而修。魔壞信因。令毀經像。故楞伽云。佛若不說。教則滅壞。教若滅壞。誰有修行及得道者。愚者不見此文。一向謗佛無說。故知。若不說法。十二部經于茲滅矣。須知。毀經像人魔鬼入心。是大邪見。當須善察勿同此謗 八頓獲輕安。
又彼定中諸善男子。見色陰銷受陰明白。于精明中。圓悟精理得大隨順。
【現代漢語翻譯】 現代漢語譯本： 那些在禪定中的善男子，當他們看到色陰消退，受陰變得清晰明白時，便自認為已經足夠了。忽然間，毫無緣由地生起極大的我慢。像這樣，乃至慢、過慢，以及慢過慢，或者增上慢，或者卑劣慢，一時之間全部爆發。心中甚至輕視十方如來（指遍佈十個方向的佛），更何況是下位的聲聞（聽聞佛法教誨而證悟的修行者）和緣覺（通過觀察因緣而自我覺悟的修行者）。 這有七種慢，以仗恃自己、凌駕他人、高高在上為特性，稱為我慢。衡量自己和他人，與同等德行的人相比，只稱為慢。認為自己勝過與自己相等的人，稱為過慢。認為自己勝過比自己更勝一籌的人，稱為慢過慢。未證得卻說已證得，稱為增上慢。雖然知道自己下劣，反而回顧自己並自我矜持，稱為卑劣慢。誹謗經書和佛像，就是邪慢。這七種慢，由於禪定中忽然產生殊勝的見解，卻沒有正確的智慧覺悟，所以才會生起。 這叫做只見殊勝之見而沒有智慧，不能自救。如果覺悟了，就沒有過失。但這並不是聖人的證悟。如果當作是聖人的證悟，就會有一部分大我慢的魔進入他的心腑。不禮拜佛塔和寺廟，摧毀經書和佛像，對施主說：『這些是金銅，或是土木。經書是樹葉，或是疊起來的紙。肉身才是真常的，不恭敬自己，卻崇拜土木，實在是顛倒。』那些深信他的人，就聽從他的話去毀壞，埋藏丟棄在地上，迷惑眾生進入無間地獄。原本在正定中，當即就要墮落。愚蠢的人修禪，都會墮入這種見解，都是魔的種子。不認識如來佛像和教法的意義。而且末法時代，住持佛法要依靠佛像和教法，出家學道要憑藉這些來修行。魔破壞人們的信心，使人毀壞經書和佛像。所以《楞伽經》（佛教經典）說：『佛如果不說法，教法就會滅壞。教法如果滅壞，誰還會有修行以及得道的人呢？』愚蠢的人看不到這段經文，一味地誹謗佛沒有說法。由此可知，如果不說法，十二部經（佛教經典的總稱）就會在這裡滅絕。須知，毀壞經書和佛像的人，是魔鬼進入了他的內心，這是大邪見。應當仔細觀察，不要和他們一樣誹謗。 八、頓然獲得輕安。 還有那些在禪定中的善男子，當他們看到色陰消退，受陰變得清晰明白時，在精明之中，圓滿地領悟了精妙的道理，得到了極大的隨順。
【English Translation】 English version: Those good men in samadhi (a state of meditative consciousness), when they see the skandha (aggregate) of form diminish and the skandha of feeling become clear and distinct, consider themselves to have attained enough. Suddenly, an unfounded great arrogance arises. Like this, even arrogance, excessive arrogance, and arrogant over arrogance, or superior arrogance, or inferior arrogance, all erupt at once. In their hearts, they even look down upon the Tathagatas (Buddhas) of the ten directions, let alone the lower-ranking Shravakas (disciples who hear the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own). These are the seven kinds of arrogance, characterized by relying on oneself, dominating others, and being high and mighty, called 'I-arrogance'. Measuring oneself and others, comparing oneself to those of equal virtue, is simply called 'arrogance'. Thinking oneself superior to those equal to oneself is called 'excessive arrogance'. Thinking oneself superior to those more superior than oneself is called 'arrogant over arrogance'. Claiming to have attained what one has not attained is called 'superior arrogance'. Although knowing oneself to be inferior, one looks back and boasts of oneself, called 'inferior arrogance'. Slandering scriptures and images is 'wrong arrogance'. These seven kinds of arrogance arise because of the sudden emergence of superior views in samadhi, without the correct wisdom and awakening. This is called 'seeing victory without wisdom, unable to save oneself'. If one awakens, there is no fault. But this is not the realization of a sage. If one takes it as the realization of a sage, then a portion of the great arrogance demon will enter their heart. They do not bow to stupas (Buddhist monuments) and temples, and they destroy scriptures and images, saying to donors: 'These are gold and copper, or earth and wood. Scriptures are leaves, or folded paper. The physical body is truly constant; why not respect oneself, but instead worship earth and wood? This is truly inverted.' Those who deeply believe them follow their words to destroy, bury, and discard them on the ground, misleading sentient beings into the Avici Hell (the lowest level of hell). Originally in right samadhi, they are about to fall. Foolish people who practice meditation all fall into this view; they are all seeds of demons. They do not recognize the meaning of the Tathagata's images and teachings. Moreover, in the Dharma-ending Age (the degenerate age of Dharma), upholding the Dharma relies on images and teachings, and those who leave home to study the Way rely on these to cultivate. Demons destroy people's faith, causing them to destroy scriptures and images. Therefore, the Lankavatara Sutra (a Buddhist scripture) says: 'If the Buddha does not speak the Dharma, the teachings will be destroyed. If the teachings are destroyed, who will have cultivation and attain the Way?' Foolish people do not see this passage and slander the Buddha for not speaking the Dharma. From this, it can be known that if the Dharma is not spoken, the twelve divisions of scriptures (the entirety of Buddhist scriptures) will be extinguished here. Know that those who destroy scriptures and images have demons entering their hearts; this is great wrong view. One should carefully observe and not join in this slander. Eight, suddenly attaining lightness and ease. Furthermore, those good men in samadhi, when they see the skandha of form diminish and the skandha of feeling become clear and distinct, in the clarity and brightness, they fully realize the subtle principles and attain great accordance.
其心忽生無量輕安已言成聖得大自在 精明中者即圓定寂照中也。定中發慧與理暫契。名圓悟精理。理智相冥得無違拒。故云隨順。由隨順故身心調暢。便謂成聖。
此名因慧獲諸輕清。悟則無咎。非為聖證。若作聖解。則有一分好輕清魔入其心腑。自謂滿足。更不求進。此等多作無聞比丘。疑誤眾生墮阿鼻獄。失於正受。當從淪墜 自謂滿足更不求進者。良以不學修禪次第不善通達禪支行相。暫得輕安。便謂成聖也。無聞比丘觸處皆有。世世輪轉。熏識成因。以類相從。卒難曉悟 九誤入空心。
又彼定中諸善男子。見色陰銷受陰明白。于明悟中得虛明性。其中忽然歸向永滅。撥無因果一向入空。空心現前。乃至心生長斷滅解 得虛明性者。即依圓定。發於空慧。悟性空理。依此起見成惡取空。故撥無因果生斷滅解。此即由無方便邪見忽發也。
悟則無咎。非為聖證。若作聖解。則有空魔。入其心腑。乃謗持戒。名為小乘。菩薩悟空。有何持犯。其人常于信心檀越。飲酒啖肉。廣行淫穢。因魔力故。攝其前人不生疑謗。鬼心久入。或食屎尿與酒肉等。一種俱空。破佛律儀。誤人入罪。失於正受。當從淪墜 此內由邪見外引空魔也。大般若云。魔能入一切眾生心。令歸依魔黨如膠如漆。斷手截臂不
【現代漢語翻譯】 現代漢語譯本： 他們的心中忽然生起無量的輕安，就說自己已經成聖，得到了大自在。這是因為在精明之中，也就是在圓滿的禪定和寂靜的覺照中，于禪定中生髮智慧，與真理暫時契合，就自以為圓滿領悟了精深的道理。因為理智相互融合而沒有違背抗拒，所以說是隨順。由於隨順的緣故，身心調暢，就認為自己已經成聖。
這種情況叫做因為智慧而獲得諸種輕清的感受。如果只是領悟了，就沒有過失，但如果認為這是成聖的證據，就會有一部分喜歡輕清的魔進入他的心腑，讓他自以為滿足，不再求進步。這些人大多會成為沒有聞法的比丘，疑惑誤導眾生，墮入阿鼻地獄，失去正確的禪定，最終沉淪。 （自以為滿足，不再求進步，是因為不學習修禪的次第，不善於通達禪支的行相，暫時得到輕安，就認為自己成聖了。沒有聞法的比丘到處都有，世世輪轉，熏習的種子形成原因，以同類相從，很難讓他們覺悟。這是第九種誤入空心的情況。）
此外，那些禪定中的善男子，看到色陰消解，受陰變得明白，在明悟之中得到虛明的自性。他們的心中忽然傾向於永遠的斷滅，否定因果，一味地陷入空無，空心顯現，甚至心中產生斷滅的見解。（得到虛明的自性，就是依靠圓滿的禪定，生髮空性的智慧，領悟自性本空的道理，依此產生見解，形成錯誤的空見。因此否定因果，產生斷滅的見解。這都是由於沒有方便法門，邪見忽然生髮。）
如果只是領悟了，就沒有過失，但如果認為這是成聖的證據，就會有空魔進入他的心腑，於是誹謗持戒，稱之為小乘。菩薩領悟空性，哪裡還有什麼持戒和犯戒？這些人常常在有信心的施主那裡飲酒吃肉，廣泛地行淫穢之事。因為魔力的緣故，控制著他們面前的人，使他們不產生懷疑和誹謗。鬼心長久地進入他們的心中，或者吃屎尿和酒肉等，認為一切都是空。他們破壞佛的戒律，誤導他人陷入罪惡，失去正確的禪定，最終沉淪。（這是內在由於邪見，外在引來空魔。大般若經說，魔能進入一切眾生的心中，使他們歸依魔的黨羽，如同膠和漆一樣牢固，即使斷手截臂也不離開。）
【English Translation】 English version: Their minds suddenly generate immeasurable lightness and ease, and they declare themselves to have become saints and attained great freedom. This is because in the midst of their keenness, which is to say, in the midst of perfect samadhi (round and complete concentration) and serene awareness, wisdom arises in samadhi, temporarily aligning with the truth, and they consider themselves to have perfectly understood profound principles. Because reason and intellect merge without contradiction or resistance, it is said to be compliant. Because of this compliance, their body and mind are harmonious, and they believe they have become saints.
This is called gaining various light and pure sensations through wisdom. If they simply understand, there is no fault, but if they consider it proof of sainthood, a portion of demons who delight in lightness and purity will enter their heart and mind, causing them to become self-satisfied and cease seeking further progress. Most of these people will become monks who have not heard the Dharma, causing doubt and misleading sentient beings, falling into Avici Hell, losing correct samadhi, and ultimately sinking into ruin. (Believing they are satisfied and ceasing to seek further progress is because they do not study the order of cultivating samadhi, and are not skilled in understanding the characteristics of the limbs of samadhi. They temporarily gain lightness and ease, and then believe they have become saints. Monks who have not heard the Dharma are everywhere, transmigrating through lifetimes, the seeds of habituation forming causes, following their own kind, making it difficult for them to awaken. This is the ninth type of mistaken entry into the empty mind.)
Furthermore, those good men in samadhi see the skandha (aggregate) of form dissolving and the skandha of feeling becoming clear. In their clear understanding, they attain the nature of empty clarity. Their minds suddenly turn towards eternal annihilation, denying cause and effect, and single-mindedly entering emptiness. The empty mind manifests, and even gives rise to a view of annihilation. (Attaining the nature of empty clarity is relying on perfect samadhi, generating wisdom of emptiness, understanding the principle of the emptiness of nature, and based on this, generating views and forming wrong views of emptiness. Therefore, they deny cause and effect and generate a view of annihilation. This is due to the sudden arising of wrong views without skillful means.)
If they simply understand, there is no fault, but if they consider it proof of sainthood, demons of emptiness will enter their heart and mind, and then slander the upholding of precepts, calling it Hinayana (small vehicle). Bodhisattvas realize emptiness, so what is there to uphold or violate? These people often drink wine and eat meat at the homes of faithful donors, and widely engage in obscene acts. Because of the power of demons, they control the people in front of them, preventing them from generating doubt or slander. Demonic minds enter their hearts for a long time, and they may eat excrement and urine, along with wine and meat, considering everything to be empty. They break the Buddha's precepts, mislead others into sin, lose correct samadhi, and ultimately sink into ruin. (This is due to internal wrong views and external attraction of emptiness demons. The Great Perfection of Wisdom Sutra says that demons can enter the minds of all sentient beings, causing them to rely on the demon's party as firmly as glue and lacquer, and they will not leave even if their hands and arms are cut off.)
以為難。魔力之故人皆信伏。法華所謂。深著虛妄法。堅受不可舍。乃謗持戒等者。此之魔種代代有之。南山云。戒是小乘。勸令舍之。又不肯舍勸令持之又不肯持。豈非與煩惱相應卒難諫曉。魔力所惑誰能奈何 十狂成貪慾。
又彼定中諸善男子。見色陰銷受陰明白。味其虛明深入心骨。其心忽有無限愛生。愛極發狂。便為貪慾 味其虛明者。愛著禪中色陰盡處以為勝境。由此起愛。無慧覺察。引其貪慾種子而發。遂成狂欲也。
此名定境安順入心無慧自持誤入諸欲。悟則無咎。非為聖證。若作聖解。則有欲魔入其心腑。一向說欲為菩提道。化諸白衣平等行欲。其行淫者名持法子。神鬼力故。于末世中攝其凡愚其數至百。如是乃至一百二百或五六百。多滿千萬。魔心生厭離其身體。威德既無。陷於王難。疑誤眾生入無間獄。失於正受。當從淪墜 此貪慾種。如火遇薪。忽然而發。欲魔得便因此入心。如林中比丘忽然禪發不避死馬。因定引魔。此之類也。攝諸凡愚至千萬者。欲本順貪。因魔熾盛。凡愚惑著何事不從。又魔因妄起。本性不常。勢盡厭生。去身留難 三結勸弘宣。
阿難。如是十種禪那現境。皆是受陰用心互動。故現斯事。眾生頑迷不自忖量。逢此因緣迷不自識。謂言登聖。大妄語成
【現代漢語翻譯】 現代漢語譯本：這種情況很難辦。因為有魔力的緣故，人們都信服他。就像《法華經》里說的：『深深執著于虛妄的法，堅決地接受而不肯捨棄。』然後誹謗那些持戒的人等等。這種魔的種子，代代都有。南山律師說：『戒律是小乘，勸人捨棄它。』又不肯捨棄，勸人持守，又不肯持守。這難道不是與煩惱相應，最終難以勸誡開導嗎？被魔力所迷惑，誰能有什麼辦法呢？這是十種狂慧中的貪慾。
又那些在禪定中的善男子，看見色陰消退，受陰變得明白，品味那種虛明，深入心骨。他們的心中忽然生起無限的愛。愛到極點就發狂，於是就變成了貪慾。『品味那種虛明』，就是愛著禪定中色陰消盡的地方，認為那是殊勝的境界。因此生起愛，沒有智慧去覺察，引動了他們貪慾的種子而爆發，於是就成了狂妄的慾望。
這種情況叫做在禪定境界中安順地進入內心，沒有智慧自我把持，錯誤地進入各種慾望。如果醒悟了就沒有過失，不是證得了聖果。如果當作證得了聖果來理解，那麼就會有欲魔進入他的心腑，一味地說慾望就是菩提道，教化那些在家信徒平等地行淫慾。那些行淫慾的人，被稱為『持法之子』。因為有神鬼的力量，所以在末世之中，攝受那些凡夫愚人，人數達到一百。像這樣乃至一百、二百，或者五六百，多到滿一千萬。魔的心生出厭倦，離開他們的身體。威德既然沒有了，就陷入王法的災難。迷惑誤導眾生進入無間地獄，失去正確的禪定，應當從此沉淪墮落。這種貪慾的種子，就像火遇到了柴，忽然間就爆發了。欲魔得到機會，因此進入他們的心中。就像林中的比丘忽然禪定爆發，不迴避死馬一樣，因為禪定引來了魔。就是這一類情況。攝受那些凡夫愚人達到千萬，慾望本來就順應貪婪，因為魔的熾盛，凡夫愚人迷惑執著，什麼事不聽從呢？而且魔因為虛妄而生起，本性不是恒常的，勢力用盡了就生出厭倦，離開身體留下災難。這是第三次總結勸導弘揚。
阿難（Ananda，佛陀的十大弟子之一）。像這十種禪那（Dhyana，禪定）中出現的境界，都是受陰（Vedana-skandha，五蘊之一，感受）用心互動作用的結果，所以才顯現出這些事情。眾生頑固而迷惑，不自己衡量，遇到這種因緣，迷惑而不能自己認識，說自己登上了聖位，這就成了大妄語。
【English Translation】 English version: This is difficult to deal with. Because of the power of the demons, people all believe and submit to them. It's like what the Lotus Sutra says: 'Deeply attached to false dharmas, firmly accepting them and unwilling to abandon them.' Then they slander those who uphold the precepts, and so on. This kind of demonic seed exists in every generation. The Vinaya Master Nanshan said: 'The precepts are Hinayana, advising people to abandon them.' Yet they are unwilling to abandon them; advising them to uphold them, yet they are unwilling to uphold them. Isn't this corresponding to afflictions, ultimately difficult to advise and enlighten? Bewildered by the power of demons, who can do anything about it? This is greed among the ten kinds of mad wisdom.
Furthermore, those good men in samadhi (Samadhi, a state of meditative consciousness), seeing the form skandha (Rupa-skandha, the aggregate of form) diminish and the feeling skandha (Vedana-skandha, the aggregate of feeling) become clear, savor that emptiness and clarity, deeply penetrating their minds and bones. Suddenly, infinite love arises in their hearts. When love reaches its extreme, they go mad, and thus become greedy desires. 'Savoring that emptiness and clarity' means being attached to the place where the form skandha ends in samadhi, considering it a supreme state. Because of this, love arises, without wisdom to discern, drawing out the seeds of their greed and desire, which then erupt into mad desires.
This situation is called entering various desires smoothly and obediently in the state of samadhi, without wisdom to restrain oneself, mistakenly entering various desires. If one awakens, there is no fault; it is not the attainment of sagehood. If one interprets it as the attainment of sagehood, then a desire demon will enter their mind and viscera, saying that desire is the path to Bodhi (Bodhi, enlightenment), teaching laypeople to engage in sexual desire equally. Those who engage in sexual desire are called 'sons of upholding the Dharma.' Because of the power of gods and ghosts, in the degenerate age, they gather those foolish common people, the number reaching one hundred. Like this, even one hundred, two hundred, or five or six hundred, up to ten million. When the demon's mind becomes weary, it leaves their bodies, leaving behind difficulties. Since their power and virtue are gone, they fall into the disaster of the king's law. They confuse and mislead sentient beings into the Avici Hell (Avici, the hell of incessant suffering), losing their correct samadhi, and should fall from there. This seed of greed and desire is like fire meeting firewood, suddenly erupting. The desire demon gets the opportunity and thus enters their minds. It's like a Bhiksu (Bhiksu, a Buddhist monk) in the forest suddenly having a samadhi eruption, not avoiding a dead horse, because samadhi attracts demons. It's this kind of situation. Gathering those foolish common people up to ten million, desire originally accords with greed, and because of the demon's flourishing, foolish common people are confused and attached; what wouldn't they follow? Moreover, demons arise from delusion, and their nature is not constant. When their power is exhausted, weariness arises, leaving the body and leaving behind difficulties. This is the third summary, encouraging propagation.
Ananda (Ananda, one of the ten great disciples of the Buddha), these ten kinds of phenomena appearing in Dhyana (Dhyana, meditation) are all the result of the interaction of the feeling skandha (Vedana-skandha, the aggregate of feeling) with the mind, so these things appear. Sentient beings are stubborn and deluded, not measuring themselves, encountering this kind of condition, confused and unable to recognize themselves, saying that they have ascended to the position of a sage, which becomes a great lie.
。墮無間獄。汝等亦當將如來語於我滅後傳示末法遍令眾生開悟斯義。無令天魔得其方便。保持覆護成無上道 受陰互動者。不能定慧均平善巧安忍。既失方便。異念即生。由此故有十種境界。皆是內心互動外引諸魔。茍能識之。不落邪見 三破想陰三。初盡未盡相二。一明區宇。
阿難。彼善男子。修三摩提受陰盡者。雖未漏盡。心離其形如鳥出籠。已能成就。從是凡身。上歷菩薩六十聖位。得意生身。隨往無礙 觀中伏惑全未斷故。名漏未盡。心離形者。受陰既破無執受故。觀心自在。如鳥出籠無有障礙。已能成就上歷聖位者。此是圓頓利根者得受陰破諸陰隨破。於此凡身即能入位。得意生身。更無魔惑令其退也。若鈍根者。更須破下諸陰。隨未盡處猶有魔事。不得無礙。今約利者說耳。若最鈍者。至識陰破。得根互用。方入干慧。若以前後比望中間。合於想行盡處亦說入位。是中根者。今經不言。文略故耳。
譬如有人熟寐寱言。是人雖則無別所知。其言已成音韻倫次。令不寐者咸悟其語。此則名為想陰區宇 此喻鈍根觀力微弱。雖受陰盡有成就聖位之分。然不破想陰。故如熟寐寱言也。音韻倫次者如有成就聖位分也。無別所知想陰蓋故。不寐人者如證聖人。則知此人已有升進聖位之分。般若云。
【現代漢語翻譯】 現代漢語譯本：墮入無間地獄。你們也應當將如來的教誨在我滅度後傳示給末法時代的眾生，使他們開悟這個道理，不要讓天魔得到可乘之機，保持和守護，成就無上道。受陰相互作用的人，不能使定慧均等平和，不能善巧地安忍。既然失去了方便，錯誤的念頭就會產生。因此，就會有十種境界，都是內心相互作用，從外部引來各種魔。如果能夠認識到這些，就不會落入邪見。三、破除想陰。分為三個部分：一是初盡未盡之相，二是明瞭區宇。
阿難，這位善男子，修習三摩地，受陰已經破除的人，雖然還沒有完全斷除煩惱，但他的心已經脫離了形體，就像鳥兒飛出籠子一樣，已經能夠成就，從這個凡夫之身，向上經歷菩薩的六十個聖位，得到意生身，隨心所欲，來往沒有障礙。（觀想中潛伏的惑還沒有完全斷除，所以叫做『漏未盡』。心脫離形體，是因為受陰已經破除，沒有執著和接受，所以觀心自在，就像鳥兒飛出籠子一樣，沒有障礙。已經能夠成就，向上經歷聖位，這是指圓頓利根的人，得到受陰破除，其他陰也隨之破除。在這個凡夫之身，就能進入聖位。得到意生身，再也沒有魔的迷惑使他退轉。如果是鈍根的人，還需要破除下面的各個陰，隨著沒有破除的地方，仍然有魔事，不能沒有障礙。現在是就利根的人來說的。如果是最鈍根的人，要到識陰破除，得到根的相互作用，才能進入干慧地。如果以前後相比，在想行盡處也可以說進入聖位，這是指中根的人。這部經沒有說，是因為文辭簡略的緣故。）
譬如有人睡得很熟，說夢話。這個人雖然沒有什麼特別的知覺，但他所說的話已經形成了音韻和次序，使沒有睡著的人能夠明白他的意思。這就叫做想陰的區宇。（這個比喻是說鈍根的人觀想的力量微弱。雖然受陰已經破除，有成就聖位的可能，但不破除想陰，所以就像睡得很熟說夢話一樣。『音韻倫次』，就像有成就聖位的可能。『無別所知』，是因為想陰遮蓋的緣故。『不寐人』，就像證得聖果的人，就知道這個人已經有升進聖位的可能。《般若經》說。）
【English Translation】 English version: Falling into the Avici Hell. You should also transmit the Tathagata's words to the sentient beings of the Dharma-ending Age after my Parinirvana, enabling them to awaken to this meaning, and not allow the demons to gain an advantage. Maintain and protect, achieving the Unsurpassed Path. Those whose Skandha of Reception interacts cannot achieve equal and peaceful Samadhi and Prajna, nor skillfully endure. Having lost the means, wrong thoughts arise. Therefore, there are ten realms, all of which are internal interactions, externally attracting various demons. If one can recognize these, one will not fall into wrong views. Three, breaking the Skandha of Thought. Divided into three parts: first, the aspect of complete and incomplete; second, clarifying the realm.
Ananda, that good man who cultivates Samadhi and whose Skandha of Reception is exhausted, although not yet completely free from outflows, his mind has left his form like a bird out of a cage, and he has already been able to achieve, from this ordinary body, ascending through the sixty holy positions of Bodhisattvas, obtaining the mind-born body, going and coming without hindrance. (The latent delusions in contemplation have not yet been completely cut off, so it is called 'outflows not exhausted.' The mind leaving the form is because the Skandha of Reception has been broken, without attachment and acceptance, so the mind is free in contemplation, like a bird out of a cage, without hindrance. Already able to achieve, ascending through the holy positions, this refers to those of sharp faculties who attain sudden enlightenment, obtaining the breaking of the Skandha of Reception, and the other Skandhas are broken accordingly. In this ordinary body, one can enter the holy position. Obtaining the mind-born body, there are no more demonic delusions to make him regress. If one is of dull faculties, one still needs to break the lower Skandhas, and wherever there is incompleteness, there are still demonic affairs, and one cannot be without hindrance. Now it is spoken of in terms of those of sharp faculties. If one is of the dullest faculties, one must wait until the Skandha of Consciousness is broken, obtaining the mutual use of the roots, before entering the stage of dry wisdom. If comparing the beginning and the end, one can also say that one enters the holy position at the exhaustion of the Skandhas of Thought and Volition, which refers to those of medium faculties. This sutra does not mention it, because the text is abbreviated.)
For example, someone is fast asleep and mutters in his sleep. Although this person has no particular awareness, his words have formed sounds and sequences, enabling those who are not asleep to understand his meaning. This is called the realm of the Skandha of Thought. (This analogy refers to those of dull faculties whose power of contemplation is weak. Although the Skandha of Reception has been broken, and there is the possibility of achieving the holy position, but the Skandha of Thought is not broken, so it is like muttering in one's sleep. 'Sounds and sequences' are like having the possibility of achieving the holy position. 'No particular awareness' is because the Skandha of Thought is covering it. 'Those who are not asleep' are like those who have attained the holy fruit, who know that this person already has the possibility of advancing to the holy position. The Prajna Sutra says.)
如來悉知悉見是人皆得成就阿耨菩提也。問破色陰時已是成就觀行。何故不說上歷聖位耶。答色陰雖破。未能破心。故未成就上歷聖位。以最粗故。受陰既是四心初首。故破受陰。得說上歷六十聖位。問若言破色是粗故不說者。今破受陰。望于想行亦即是粗。何故得說上歷聖位耶。答雖望余陰亦即是粗。然受等四陰同是心法。故利根人若破受陰三蘊隨破。不同破色鈍根之者。未能破想。觀力弱故。故在區宇。又解。此中不分利鈍二別。但都明此位得受盡者即能已具歷位升進之分。如人取仕。既得及第。即能具有官位之分。然待為政。功德勝劣方序用耳 二明盡相。
若動念盡浮想銷除。于覺明心。如去塵垢。一倫生死首尾圓照。名想陰盡 想者取像。謂要先安立境分劑相。方能隨起種種名言。念緣不息即名浮動。念即想也。浮想既除。觀心轉凈。故云如去塵垢。一倫生死謂行陰倫類也。首尾本末也。以行是遷流遷流即生滅。今無想隔。故本末皆現。即生滅體露。觀心明見。故云圓照。
是人則能超煩惱濁。觀其所由。融通妄想以為其本 一切煩惱以想為本。擾惱身心。汩亂真性。故名為濁。如前文云。又汝今者憶識誦習。性發知見。容現六塵。離塵無體。離覺無性。相織妄成名煩惱濁。今想陰盡此濁亦超
【現代漢語翻譯】 現代漢語譯本： 如來完全知曉、完全看見，這些人都能成就阿耨多羅三藐三菩提（無上正等正覺）。問：在破除色陰的時候，已經是成就了觀行，為什麼不說已經經歷了聖位呢？答：色陰雖然破除了，但未能破除心，所以沒有成就經歷聖位。因為色陰是最粗糙的。受陰是四種心法最初的首位，所以破除受陰，就可以說已經經歷六十聖位。問：如果說破除色陰是因為粗糙所以不說，那麼現在破除受陰，相對於想陰和行陰來說也是粗糙的，為什麼可以說已經經歷聖位呢？答：雖然相對於其餘的陰來說也是粗糙的，但是受陰等四陰同屬於心法。所以利根的人如果破除受陰，想陰和識陰也隨之破除，不同於破除色陰的鈍根之人，未能破除想陰，觀力弱的緣故，所以在區宇之內。又一種解釋是，這裡不區分利根和鈍根兩種差別，只是說明這個位置上能夠受盡的人，就能具備經歷各個位置而升進的資格。如同人蔘加科舉考試，既然已經考中，就能具有官位的資格。然而要等待為政，根據功德的大小來安排任用。 二、闡明想陰滅盡的景象。 如果動念止息，浮想消散清除，對於覺明的心來說，就像去除了塵垢一樣。能夠周全地照見一輪生死的首尾，這叫做想陰滅盡。想，是取像的意思，就是要先安立境界的範圍和分際，才能隨之生起種種名言。念頭緣起不停止，就叫做浮動。念就是想。浮想既然除滅，觀照的心就更加清凈，所以說像去除了塵垢一樣。一輪生死，指的是行陰的倫類。首尾，指的是本末。因為行陰是遷流變化的，遷流變化就是生滅。現在沒有想陰的阻隔，所以本末都顯現出來，也就是生滅的本體顯露出來，觀照的心明瞭看見，所以說周全地照見。 這個人就能超越煩惱濁。觀察它的根由，是融通妄想作為它的根本。一切煩惱都以想為根本，擾亂身心，攪亂真性，所以叫做濁。如同前面經文所說：『而且你現在憶念、認識、誦習，性中發出的知見，容納顯現六塵，離開塵就沒有體，離開覺就沒有性，相互交織虛妄形成，叫做煩惱濁。』現在想陰滅盡，這種濁也超越了。
【English Translation】 English version: The Tathagata (如來, 'Thus Come One') knows and sees all; these people can all attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, 'unsurpassed, right and perfect enlightenment'). Question: When the form aggregate (色陰, 'rupa-skandha') is broken through, one has already achieved contemplative practice. Why is it not said that one has ascended through the holy positions? Answer: Although the form aggregate is broken through, the mind has not been broken through, so one has not achieved ascending through the holy positions, because the form aggregate is the coarsest. The feeling aggregate (受陰, 'vedana-skandha') is the very first of the four mental aggregates, so when the feeling aggregate is broken through, it can be said that one has ascended through sixty holy positions. Question: If it is said that breaking through the form aggregate is not mentioned because it is coarse, then breaking through the feeling aggregate is also coarse compared to the thinking aggregate (想陰, 'samjna-skandha') and the volition aggregate (行陰, 'samskara-skandha'). Why can it be said that one has ascended through the holy positions? Answer: Although it is coarse compared to the other aggregates, the feeling aggregate and the other three aggregates are all mental dharmas. Therefore, if a person of sharp faculties breaks through the feeling aggregate, the thinking and consciousness aggregates are also broken through accordingly, unlike a person of dull faculties who breaks through the form aggregate and fails to break through the thinking aggregate because their contemplative power is weak, so they remain within the realm of desire. Another explanation is that this passage does not distinguish between sharp and dull faculties, but only clarifies that someone in this position who can exhaust the feeling aggregate will possess the qualification to ascend through the various positions. It is like someone who takes the civil service examination; once they pass, they possess the qualification for official positions. However, they must wait to govern, and their appointment will be based on the merit of their achievements. 2. Explaining the Appearance of the Extinction of the Thinking Aggregate. If the arising of thoughts ceases and floating thoughts are eliminated, for the mind of awareness and clarity, it is like removing dust and grime. One can completely illuminate the beginning and end of a cycle of birth and death; this is called the extinction of the thinking aggregate. 'Thinking' (想, 'samjna') means taking images, which means first establishing the boundaries and limits of the realm, so that various names and words can arise accordingly. If the arising of thoughts does not cease, it is called floating. Thought is thinking. Since floating thoughts are eliminated, the contemplating mind becomes even purer, so it is said to be like removing dust and grime. 'A cycle of birth and death' refers to the categories of the volition aggregate. 'Beginning and end' refers to the origin and the end. Because the volition aggregate is constantly changing, and constant change is birth and death, now without the obstruction of the thinking aggregate, both the origin and the end appear, which means the substance of birth and death is revealed, and the contemplating mind clearly sees it, so it is said to completely illuminate. This person can then transcend the turbidity of afflictions. Observing its origin, it is the fusion of deluded thoughts that serves as its root. All afflictions have thinking as their root, disturbing the body and mind, and disrupting the true nature, so it is called turbidity. As the previous text says: 'Moreover, you now remember, recognize, recite, and study; the knowledge and views that arise from your nature accommodate and manifest the six dusts. Without dust, there is no substance; without awareness, there is no nature. Interwoven and falsely formed, it is called the turbidity of afflictions.' Now that the thinking aggregate is exhausted, this turbidity is also transcended.
也。融通妄想者。想能融變。身隨於心。心想酢梅口中流水。融通質礙。故名融通 二正明現境十。一貪求善巧二。一心愛忽生魔得其便。
阿難。彼善男子。受陰虛妙不遭邪慮。圓定發明三摩地中。心愛圓明。銳其精思貪求善巧 心愛生也。虛妙空寂也。邪慮即前十種心念也。謂發悲生勇等。愛圓明者著定境也。銳利也。淬利愛心令其精妙。故貪善巧。
爾時天魔候得其便。飛精附人。口說經法。其人不覺是其魔著。自言謂得無上涅槃。來彼求巧男子處善。敷座說法。其形斯須。或作比丘。令彼人見。或為帝釋。或為婦女。或比丘尼。或寢闇室身有光明。是人愚迷。惑為菩薩。信其教化。搖盪其心。破佛律儀潛行貪慾 魔得便也。既貪善巧異想紛然。魔附他人。來應求巧。師資相誘。憒亂其心。破佛律儀。故成魔業 二口說異端去身留難。
口中好言災祥變異。或言如來某處出世。或言劫火。或說刀兵。恐怖於人。令其家資無故耗散 說異端也。
此名怪鬼年老成魔惱亂是人。厭足心生。去彼人體。弟子與師俱陷王難 致留難也。
汝當先覺不入輪迴。迷惑不知墮無間獄 勸先覺也下諸境仿此 二欲經歷二。一心愛忽生魔得其便。
阿難。又善男子。受陰虛妙不遭邪慮。圓定
【現代漢語翻譯】 現代漢語譯本 也。融通妄想的人，認為妄想能夠融合變化，身體跟隨著心意。心中想著酸梅，口中就會流口水，這就是融通了實質的障礙，所以叫做融通。 二、正明出現境界十種。 一、貪求善巧。 一心愛著，忽然產生魔，魔就得到了機會。
阿難（Ananda），這位善男子，在受陰（Vedana-skandha）虛妄微妙，沒有遇到邪惡念慮的情況下，在圓滿禪定中發明了三摩地（Samadhi），心中愛著圓滿光明，銳利地精研思索，貪求善巧。 心中產生愛著。虛妙是空虛寂靜的意思。邪慮就是前面的十種心念，比如發悲心、生出勇氣等等。愛著圓明，就是執著于禪定的境界。銳利，是淬鍊銳利愛著的心，使它精妙，所以貪求善巧。
這時天魔（Deva-mara）伺機得到機會，飛出精氣附著在人身上，口中說著經法，那個人不覺得是被魔附身，自己說得到了無上涅槃（Nirvana），來到那位求巧的男子處，鋪設座位說法。他的形體一會兒變成比丘（Bhikkhu），讓那個人看見；一會兒變成帝釋（Indra），一會兒變成婦女，一會兒變成比丘尼（Bhikkhuni），一會兒在黑暗的房間里身體發出光明。這個人愚昧迷惑，被迷惑認為是菩薩（Bodhisattva），相信他的教化，搖盪他的心，破壞佛的戒律，暗中進行貪慾的行為。 魔得到了機會。因為貪求善巧，各種奇異的想法紛紛出現，魔就附著在其他人身上，來迎合求巧的人，師徒互相引誘，擾亂他們的心，破壞佛的戒律，所以成就了魔的行業。 二、口說異端，留下災難。
口中喜歡說災禍祥瑞、變異的事情，或者說如來（Tathagata）在某個地方出世，或者說劫火（Kalpa-fire），或者說刀兵，用這些來恐嚇人，使他們的家產無緣無故地耗散。 這是說異端邪說。
這叫做怪鬼，年老成了魔，惱亂這個人，厭煩滿足了，就離開那個人的身體。弟子和師父都陷入王法的災難。 導致留下災難。
你應該先覺悟，不進入輪迴（Samsara），迷惑不知就會墮入無間地獄（Avici hell）。 勸導先覺悟，下面的各種境界仿照這個。 二、想要經歷。 一心愛著，忽然產生魔，魔就得到了機會。
阿難（Ananda），又一位善男子，在受陰（Vedana-skandha）虛妄微妙，沒有遇到邪惡念慮的情況下，在圓滿禪定中
【English Translation】 English version Also. Those who merge with delusional thoughts believe that these thoughts can be fused and transformed, with the body following the mind. Thinking of sour plums causes saliva to flow in the mouth, which is the merging of substantial obstacles, hence the name 'merging'. 2. Correctly Explaining Ten Manifested States. 1. Greedily Seeking Skillful Means. With a single-minded attachment, a demon suddenly arises, seizing the opportunity.
Ananda, this virtuous man, in the subtle emptiness of the Vedana-skandha (feeling aggregate), free from evil thoughts, develops Samadhi (concentration) within perfect meditation. His mind cherishes perfect clarity, sharpening his thoughts and greedily seeking skillful means. The mind gives rise to attachment. 'Subtle emptiness' means empty and still. 'Evil thoughts' refer to the previous ten types of thoughts, such as generating compassion or courage. 'Cherishing perfect clarity' means being attached to the state of meditation. 'Sharpening' means refining and sharpening the mind of attachment, making it exquisite, hence greedily seeking skillful means.
At this time, a Deva-mara (heavenly demon) seizes the opportunity, sending forth its essence to possess a person, who then speaks sutras. That person is unaware of being possessed by a demon, claiming to have attained unsurpassed Nirvana (liberation). He comes to the man seeking skillful means, sets up a seat, and expounds the Dharma. His form transforms in an instant, sometimes appearing as a Bhikkhu (monk) for the man to see, sometimes as Indra (the lord of gods), sometimes as a woman, sometimes as a Bhikkhuni (nun), sometimes emitting light from his body in a dark room. This man, foolish and deluded, is misled into thinking he is a Bodhisattva (enlightened being), believes his teachings, shakes his mind, breaks the Buddhist precepts, and secretly engages in lustful desires. The demon seizes the opportunity. Because of greedily seeking skillful means, various strange thoughts arise, and the demon possesses another person to cater to the seeker of skill. Teacher and disciple entice each other, confusing their minds and breaking the Buddhist precepts, thus accomplishing the work of a demon. 2. Uttering Heretical Views, Leaving Behind Calamities.
He enjoys speaking of disasters, auspicious signs, and strange changes, or saying that the Tathagata (Buddha) has appeared in a certain place, or speaking of Kalpa-fire (the fire at the end of an eon), or speaking of warfare, frightening people and causing their family wealth to be dissipated for no reason. This is speaking of heretical views.
This is called a strange ghost, who becomes a demon in old age, disturbing this person. When he is tired and satisfied, he leaves that person's body. Both disciple and teacher fall into legal trouble with the king. Leading to leaving behind calamities.
You should awaken first and not enter Samsara (the cycle of rebirth). Being deluded and unaware, you will fall into Avici hell (the hell of incessant suffering). Advising to awaken first; the following states are similar. 2. Desiring to Experience. With a single-minded attachment, a demon suddenly arises, seizing the opportunity.
Ananda, another virtuous man, in the subtle emptiness of the Vedana-skandha (feeling aggregate), free from evil thoughts, in perfect meditation
發明三摩地中。心愛遊蕩。飛其精思貪求經歷 心愛生也。經歷遊行也。
爾時天魔候得其便。飛精附人。口說經法。其人亦不覺知魔著。亦言自得無上涅槃。來彼求游善男子處。敷座說法。自形無變。其聽法者忽自見身。坐寶蓮華。全體化成紫金光聚。一眾聽人各各如是得未曾有。是人愚迷。惑為菩薩。淫逸其心。破佛律儀潛行貪慾 若行住在定。游禮何妨。若蕩逸周流。隨情喪志。魔得其便。恣欲其心。破佛律儀。廣行魔業二口說異端去身留難。
口中好言諸佛應世。某處某人當是某佛化身來此。某人即是某菩薩等來化人間。其人見故。心生傾渴。邪見密興。種智銷滅。此名魃鬼年老成魔惱亂是人。厭足心生。去彼人體。弟子與師俱陷王難。汝當先覺不入輪迴。迷惑不知墮無間獄 文段可知 三愿契合二。一心愛忽生魔得其便。
又善男子。受陰虛妙不遭邪慮。圓定發明三摩地中。心愛綿㳷。澄其精思貪求契合 綿密也。㳷合也。澄凝寂也。精思即前愛心也。夫亡機寂照相念不生。理自冥會。若希求㳷合。愛念潛增。疑心即差。遂招魔惑。
爾時天魔侯得其便。飛精附人口說經法。其人實不覺知魔著。亦言自得無上涅槃。來彼求合善男子處。敷座說法。其形及彼聽法之人。外無遷變。令
其聽者。未聞法前心自開悟。唸唸移易。或得宿命。或有他心。或見地獄。或知人間好惡諸事。或口說偈。或自誦經。各各歡娛得未曾有。是人愚迷。惑為菩薩。綿愛其心。破佛律儀潛行貪慾 心希契合。令未聞法便自開悟乃至得通自誦經等。頗合其心。故多綿愛 二口說異端去身留難。
口中好言。佛有大小。某佛先佛。某佛后佛。其中亦有真佛假佛男佛女佛。菩薩亦然。其人見故。洗滌本心。易入邪悟。此名魅鬼年老成魔惱亂是人。厭足心生。去彼人體。弟子與師俱陷王難。汝當先覺不入輪迴。迷惑不知墮無間獄 男女佛者。貴引行人行貪慾事無妨成佛。洗滌本心者。本心修行俾離貪慾。今反行之。本心遂去。故云洗滌 四樂辨析二。一心愛忽生魔得其便。
又善男子。受陰虛妙不遭邪慮。圓定發明三摩地中。心愛根本。窮覽物化性之終始。精爽其心貪求辨析 根本者求根尋本究物之元底也。物化萬境也。爽明也。
爾時天魔候得其便。飛精附人。口說經法。其人先不覺知魔著。亦言自得無上涅槃。來彼求元善男子處。敷座說法。身有威神。摧伏求者。令其座下雖未聞法自然心伏。是諸人等。將佛涅槃菩提法身即是現前我肉身上。父父子子遞代相生。即是法身常住不絕。都指現在即為佛國。無
【現代漢語翻譯】 現代漢語譯本： 聽法的人，在未聽聞佛法之前，內心就好像自己開悟了一樣，念頭不斷變化，或者得到了宿命通（能知過去世的能力），或者得到了他心通（能知他人心念的能力），或者看見了地獄的景象，或者知道了人間的好壞諸事，或者口中能說出偈語，或者自己誦讀經文，各自歡喜，覺得得到了前所未有的體驗。這種人是愚昧迷惑的，被迷惑而認為是菩薩。他們深深地迷戀自己的心，破壞佛教的戒律，暗地裡行貪慾之事，內心希望與（魔）契合，使得未聽聞佛法的人便自以為開悟，乃至得到神通，自己誦經等等。因為（魔）頗合他們的心意，所以他們大多深深地迷戀（這種狀態）。用兩種不同的說法（迷惑眾生），離開身體時留下災難。
口中喜歡說，佛有大小，某佛是先佛，某佛是后佛，其中也有真佛、假佛、男佛、女佛，菩薩也是這樣。因為這些人（被魔）迷惑的緣故，洗滌了原本的清凈心，容易進入邪悟。這叫做魅鬼年老成了魔，惱亂這些人。厭倦滿足之心產生后，就離開那個人的身體。弟子和師父都會陷入王法之難。你們應當先覺悟，不進入輪迴，迷惑不知就會墮入無間地獄。所謂『男女佛』，是爲了引誘修行人行貪慾之事，（聲稱）這樣做不妨礙成佛。所謂『洗滌本心』，本心是用來修行，使人遠離貪慾的。現在反而行貪慾之事，本心就離開了，所以說是『洗滌』。四種快樂的辨析之二，一心貪愛，忽然產生，魔就得到了機會。
還有，善男子，當受陰（五陰之一，感受）虛妄微妙，沒有遇到邪惡的思慮時，在圓滿的禪定中，發明三摩地（禪定），內心貪愛根本，窮盡地觀察萬物的變化和本性的終始，使精神清爽，貪求辨析。（註：根本者，求根尋本，研究萬物之元底也。物化，萬境也。爽，明也。）
這時，天魔等待機會，飛出精氣附著在人身上，口中說出經法。這個人起初沒有覺察到是被魔附身，也說自己得到了無上涅槃。來到那些尋求根本的善男子處，鋪設座位說法，身上有威神，摧伏求法的人，使他們即使沒有聽聞佛法，內心也自然降伏。這些人就把佛的涅槃、菩提、法身，說成是現在我肉身上，父父子子世代相生，就是法身常住不絕。都指著現在（的地方）就是佛國，沒有（其他地方）。
【English Translation】 English version: Those who listen, before hearing the Dharma, their minds seem to be enlightened on their own, with thoughts constantly changing. Some may attain the power of knowing past lives (宿命通, Sùmìng tōng), others the power of knowing others' thoughts (他心通, Tāxīn tōng), some may see the scenes of hell, or know the good and bad things of the human world, some may utter verses, or recite scriptures themselves, each rejoicing and feeling they have gained something unprecedented. These people are foolish and deluded, mistaking it for being a Bodhisattva. They deeply cherish their minds, violate the Buddhist precepts, secretly engage in greed and desire, hoping to be in accord (with the demon), causing those who have not heard the Dharma to believe they are enlightened, even attaining supernatural powers, reciting scriptures themselves, and so on. Because (the demon) is quite in line with their minds, they mostly deeply cherish (this state). They use two different ways of speaking (to confuse sentient beings), leaving behind calamities when leaving the body.
They like to say that Buddhas are of different sizes, that some Buddhas are earlier and some are later, and that there are true Buddhas, false Buddhas, male Buddhas, and female Buddhas, and the same goes for Bodhisattvas. Because these people are deluded (by demons), they wash away their original pure minds and easily fall into wrong enlightenment. This is called a goblin that has become a demon in old age, disturbing these people. When the mind of weariness and satisfaction arises, it leaves that person's body. Disciples and teachers will both fall into legal trouble. You should awaken first and not enter into reincarnation, for delusion and ignorance will lead to falling into the Avici Hell (無間獄, Wújiān yù). The so-called 'male and female Buddhas' are to entice practitioners to engage in acts of greed and desire, (claiming) that doing so does not hinder becoming a Buddha. The so-called 'washing away the original mind' means that the original mind is used for cultivation, to keep people away from greed and desire. Now, they are doing the opposite, so the original mind leaves, hence the term 'washing away'. The second of the four pleasures to analyze: a mind of greed and love suddenly arises, and the demon gets its chance.
Furthermore, good men, when the skandha of sensation (受陰, Shòu yīn, one of the five skandhas) is illusory and subtle, and there are no evil thoughts, in perfect samadhi (三摩地, Sānmó dì, meditation), the mind loves the root, exhaustively observing the changes of all things and the beginning and end of their nature, making the spirit clear and greedy for analysis. (Note: 'Root' means seeking the root and origin, studying the source of all things. 'Changes of things' means all realms. 'Clear' means bright.)
At this time, the heavenly demon waits for an opportunity, sends out essence and attaches to a person, speaking scriptures from the mouth. This person initially does not realize that he is possessed by a demon, and also says that he has attained unsurpassed Nirvana (涅槃, Nièpán). He comes to those good men who seek the root, sets up a seat and preaches the Dharma, and has divine power in his body, subduing those who seek the Dharma, so that even if they have not heard the Dharma, their minds naturally submit. These people say that the Nirvana, Bodhi (菩提, Pútí), and Dharmakaya (法身, Fǎshēn) of the Buddha are on my present flesh body, and that fathers and sons are born from generation to generation, which is the Dharmakaya that constantly abides and never ceases. They all point to the present (place) as the Buddha-land, without (any other place).
別凈居及金色相。其人信受亡失先心。身命歸依得未曾有。是等愚迷。惑為菩薩。推究其心。破佛律儀潛行貪慾 心欲求元。魔精附物。說肉身為三德之本。指相生為常住之因。清凈之方只此穢境。相好之體全是我身。妄本既宣。邪信便發。魔力所制更不推移。盡命歸心。從邪敗正 二口說異端去身留難。
口中好言。眼耳鼻舌皆為凈土。男女二根即是菩提涅槃真處。彼無知者。信是穢言。此名蟲毒魘勝惡鬼年老成魔惱亂是人。厭足心生。去彼人體。弟子與師俱陷王難。汝當先覺不入輪迴。迷惑不知墮無間獄 世有金剛禪二會子。頗是此類。斯皆魔著。卒受王難 五希冥感二。一心愛忽生魔得其便。
又善男子。受陰虛妙不遭邪慮。圓定發明三摩地中。心愛。懸應。周流精研貪求冥感 夫功深行著。感應自冥。起念妄求。魔精暗入。
爾時天魔候得其便。飛精附人。口說經法。其人元不覺知魔著。亦言自得無上涅槃。來彼求應善男子處。敷座說法。能令聽眾暫見其身如百千歲。心生愛染不能捨離。身為奴僕。四事供養不覺疲勞。各各令其座下人心知是先師本善知識。別生法愛粘如膠漆得未曾有。是人愚迷。惑為菩薩。親近其心。破佛律儀潛行貪慾 希求既起。魔伺便來。影附他人。為善知識。感心
【現代漢語翻譯】 現代漢語譯本： 遠離清凈的居所和莊嚴的色相。這些人信受邪說，喪失了原有的真心，將身命歸依于從未有過的邪法。這些愚昧迷惑的人，被迷惑認為是菩薩。推究他們的內心，破壞佛教的戒律，暗地裡進行貪慾的行為。內心想要尋求本元，魔的精怪就附著在事物上。說肉身是法身、報身、應身三德的根本，指男女交合是常住不滅的原因。說清凈的方法就在這污穢的境界中，莊嚴的相好之體完全就是我自身。虛妄的根本既然宣揚開來，邪惡的信仰就隨之產生。被魔的力量所控制，更加不會改變。用盡生命歸順邪心，從邪道而敗壞正道。用兩張嘴說不同的邪說，離開身體留下災難。
嘴裡喜歡說，眼、耳、鼻、舌都是清凈的佛土。男女的生殖器官就是菩提涅槃的真正所在。那些無知的人，相信這些污穢的言語。這叫做蟲毒魘魅戰勝了惡鬼，年老的惡鬼變成了魔來惱亂這些人。厭惡滿足的心產生，離開那個人的身體。弟子和師父都陷入王法的災難。你應該先覺悟，不進入輪迴。迷惑不知，墮入無間地獄。世上有金剛禪和二會子，很可能就是這類情況。這些都是被魔所迷惑，最終遭受王法的災難。五種希望冥冥中的感應，二種一心愛戀忽然產生，魔就得到了機會。
還有，善男子，在受陰的虛妄微妙中，沒有遇到邪惡的思慮，在圓滿的禪定中發明了三摩地，內心愛戀懸空感應，周流精研貪求冥冥中的感應。如果功力深厚修行堅定，感應自然會在冥冥中產生。如果生起念頭虛妄地尋求，魔的精怪就會暗中進入。
這時天魔等待得到機會，飛出精氣附著在人身上，嘴裡說出經法。這個人原本沒有覺察到被魔附著，也說自己得到了無上的涅槃。來到那些尋求感應的善男子處，鋪設座位說法。能夠讓聽眾暫時看到他的身體好像百千歲一樣。內心產生愛戀染著，不能捨棄離開。身為奴僕，用四事供養，不覺得疲勞。各自讓座下的人心知道他是先前的老師和本來的善知識。另外產生對法的愛戀，粘著得像膠漆一樣，得到從未有過的感覺。這個人愚昧迷惑，被迷惑認為是菩薩。親近他的內心，破壞佛教的戒律，暗地裡進行貪慾的行為。希望尋求的念頭既然產生，魔就伺機而來，影子附著在其他人身上，作為善知識。感應人心。
【English Translation】 English version: Staying away from pure abodes and golden appearances. These people believe and accept false teachings, losing their original true mind, and taking refuge with their body and life in unprecedented evil dharmas. These ignorant and deluded people are misled into thinking they are Bodhisattvas. Investigating their hearts, they violate Buddhist precepts and secretly engage in acts of greed. Their minds desire to seek the origin, and the essence of demons attaches to things. They say that the physical body is the root of the three virtues (Dharmakaya, Sambhogakaya, Nirmanakaya), and point to the union of male and female as the cause of permanence. They say that the method of purity is only in this defiled realm, and the body of auspicious marks is entirely my own. Since the false root has been proclaimed, evil faith arises accordingly. Controlled by the power of demons, they will not change even more. They devote their lives to following evil minds, and from evil paths, they ruin the right path. They use two mouths to speak different heresies, leaving behind difficulties when they depart from the body.
They like to say that the eyes, ears, nose, and tongue are all pure lands. The male and female reproductive organs are the true places of Bodhi and Nirvana. Those who are ignorant believe these defiled words. This is called insect poison, enchantment overcoming evil ghosts, and old ghosts becoming demons to trouble these people. When the mind of aversion and satisfaction arises, they leave that person's body. Disciples and teachers both fall into the disaster of the king's law. You should awaken first and not enter into reincarnation. Confused and unaware, you will fall into the Avici Hell. In the world, there are Vajra Chan and the Erhuizi sect, which are likely to be of this kind. These are all possessed by demons and will eventually suffer the disaster of the king's law. Five kinds of hope for a dark response, and two kinds of single-minded love suddenly arise, giving the demon an opportunity.
Furthermore, good men, in the illusory and subtle realm of the Skandha of Sensation (受陰 shòu yīn), without encountering evil thoughts, in the perfect Samadhi, they develop Samadhi, and the mind loves the suspended response, circulating and deeply studying, greedily seeking the dark response. If the merit is deep and the practice is firm, the response will naturally arise in the dark. If thoughts arise and are sought falsely, the essence of demons will enter secretly.
At this time, the heavenly demon waits for the opportunity, flies out its essence and attaches to a person, speaking sutras and dharmas. This person originally does not realize that he is possessed by a demon, and also says that he has attained unsurpassed Nirvana. He comes to those good men who seek a response, sets up a seat and speaks the Dharma. He can make the audience temporarily see his body as if it were hundreds of thousands of years old. Their minds generate love and attachment, unable to abandon and leave. They become slaves, offering the four requisites, without feeling tired. Each makes the people under his seat know that he is their former teacher and original good advisor. They separately generate love for the Dharma, sticking like glue, obtaining what they have never had before. This person is ignorant and deluded, misled into thinking he is a Bodhisattva. Approaching his heart, they violate Buddhist precepts and secretly engage in acts of greed. Since the thought of hope and seeking has arisen, the demon seizes the opportunity and attaches its shadow to others, acting as a good advisor. Responding to people's hearts.
激切。認是先師。法愛倍生。膠漆何異 二口說異端去身留難。
口中好言。我於前世。于某生中先度某人。當時是我妻妾兄弟。今來相度。與汝相隨歸某世界供養某佛。或言別有大光明天。佛于中住。一切如來所休居地。彼無知者。信是虛誑。遺失本心。此名厲鬼年老成魔惱亂是人。厭足心生。去彼人體。弟子與師俱陷王難。汝當先覺不入輪迴。迷惑不知墮無間獄 休居地者涅槃處也。真實涅槃豈有處耶。今指天為圓寂之地。非魔是何。信則墮魔師弟俱墜 六冀靜謐二。一心愛忽生魔得其便。
又善男子。受陰虛妙不遭邪慮。圓定發明三摩地中。心愛深入。克己辛勤。樂處陰寂。貪求靜謐 愛深寂境為真修處。故云深入。夫心亡則境寂。豈間塵喧。念動則緣繁。任居谷隱。靜欲才舉魔精即來。束約身心。故曰克己。
爾時天魔候得其便。飛精附人。口說經法。其人本不覺知魔著。亦言自得無上涅槃。來彼求陰善男子處。敷座說法。令其聽人各知本業。或於其處語一人言。汝今未死已作畜生。敕使一人於後蹋尾。頓令其人起不能得。於是一眾傾心欽伏。有人起心。已知其肇。佛律儀外重加精苦。誹謗比丘。罵詈徒眾。訐露人事不避譏嫌 令知本業者宿命事也。令蹋尾者現后報也。起心知肇即他心也
【現代漢語翻譯】 現代漢語譯本： （他們）非常激動，認為（那人）是他們先前的老師，對他的喜愛倍增，親密得如同膠和漆一樣。（然而）用兩張嘴說些怪異的邪說，最終會惹禍上身。
（那人）口中喜歡說：『我前世，在某一生中，先度化了某人，當時他是我的妻子、妾室或兄弟，現在來度化你，與我一同前往某個世界，供養某尊佛。』或者說：『另外還有大光明天，佛住在那裡，是一切如來休息居住的地方。』那些無知的人，相信這些虛假的謊言，喪失了本來的真心。這叫做厲鬼年老成魔，惱亂這些人。當（厲鬼）厭倦滿足后，便離開那人的身體，（這時）弟子和老師都會一同陷入牢獄之災。你們應當事先覺悟，不要陷入輪迴之中，迷惑無知就會墮入無間地獄。（所謂）『休息居住的地方』就是涅槃之處啊。真正的涅槃難道還有處所嗎？現在指天為圓寂之地，不是魔是什麼？相信（他們）就會墮入魔道，師徒一同墜落。（這是）六根稍微安靜，一心愛念忽然生起，魔就得到了機會。
又，善男子，如果受陰的虛妄和玄妙沒有被邪惡的念頭侵擾，在圓滿的禪定中發明了三摩地，心中喜愛深入，克制自己，辛勤修行，喜歡處於陰暗寂靜之處，貪求靜謐。（這是因為）喜愛深入寂靜的境界，把它當作真正的修行之處，所以說『深入』。心如果消亡，境界自然寂靜，哪裡還在乎塵世的喧囂？念頭一旦動起來，因緣就會變得繁雜，只能隱居山谷。靜謐的慾望才剛剛產生，魔的精怪就來了。束縛自己的身心，所以說『克制自己』。
這時，天魔伺機而動，飛出精怪附在人身上，（通過那人的）口說出經法。那人本來沒有覺察到自己被魔附身，也說自己得到了無上的涅槃。來到那些尋求受陰的善男子處，鋪設座位，宣講佛法，讓他們聽的人各自知道自己的前世因緣。或者在那個地方對一個人說：『你現在還沒死就已經變成了畜生。』命令一個人在（那人）身後踩他的尾巴，立刻讓那個人站不起來。於是，這一群人都傾心欽佩信服。（如果）有人心中產生疑問，（就會）知道這是魔的開始。在佛的戒律之外，又增加更加精苦的修行，誹謗比丘，謾罵僧眾，揭發別人的隱私，不避諱別人的譏諷和嫌棄。（所謂）『讓他們知道自己的前世因緣』，就是宿命的事情。（所謂）『讓他們踩尾巴』，就是現在顯現的果報。（所謂）『心中產生疑問就知道這是魔的開始』，就是他心通。
【English Translation】 English version: They are extremely excited, believing (that person) to be their former teacher, their affection for him increasing greatly, as intimate as glue and lacquer. (However,) speaking bizarre heresies with two mouths will ultimately bring trouble upon themselves.
(That person) likes to say: 'In my previous life, in a certain existence, I first saved so-and-so, who was then my wife, concubine, or brother. Now I come to save you, to go with me to a certain world, to make offerings to a certain Buddha.' Or he says: 'There is also the Great Light Heaven, where the Buddha dwells, a place where all Tathagatas rest and reside.' Those who are ignorant believe these false lies, losing their original true mind. This is called a fierce ghost becoming a demon in old age, disturbing these people. When (the ghost) is tired and satisfied, it leaves that person's body, (at which point) both the disciple and the teacher will fall into imprisonment. You should awaken beforehand, do not fall into reincarnation, for delusion and ignorance will lead to the Avici Hell. (The so-called) 'place of rest and residence' is the place of Nirvana. Does true Nirvana really have a place? Now pointing to the heavens as the place of perfect stillness, what is this if not a demon? Believing (them) will lead to falling into demonic paths, teacher and disciple falling together. (This is when) the six senses are slightly quiet, and a single thought of love suddenly arises, giving the demon an opportunity.
Furthermore, good men, if the illusion and subtlety of the Skandha of Reception (受陰, Shòu Yīn) are not disturbed by evil thoughts, and Samadhi is developed in perfect concentration, with deep love in the heart, restraining oneself, practicing diligently, and liking to be in dark and quiet places, greedily seeking tranquility. (This is because) they love the deep, quiet realm, taking it as the true place of practice, hence the saying 'deeply'. If the mind ceases, the realm will naturally be quiet, so why care about the noise of the world? Once a thought arises, conditions become complicated, and one can only live in seclusion in the valley. As soon as the desire for tranquility arises, the demon's essence comes. Restraining one's body and mind, hence the saying 'restraining oneself'.
At this time, the heavenly demon seizes the opportunity, sending out an essence to possess a person, (speaking) scriptures through (that person's) mouth. That person originally does not realize that he is possessed by a demon, and also says that he has attained unsurpassed Nirvana. He comes to those good men seeking the Skandha of Reception, sets up a seat, and preaches the Dharma, letting those who listen each know their past lives. Or in that place, he says to one person: 'You have not died yet, but you have already become an animal.' He orders someone to step on his tail behind (that person), immediately making that person unable to stand up. Thereupon, this group all wholeheartedly admires and believes. (If) someone has doubts in their heart, (they will) know that this is the beginning of the demon. Outside of the Buddha's precepts, they add even more rigorous practices, slandering Bhikshus (比丘, Bǐqiū), scolding the Sangha (僧眾, Sēngzhòng), revealing other people's secrets, not avoiding others' ridicule and dislike. (The so-called) 'letting them know their past lives' is about past life events. (The so-called) 'letting them step on the tail' is the present manifestation of retribution. (The so-called) 'having doubts in the heart and knowing that this is the beginning of the demon' is about telepathy.
。訐露人事天眼天耳也。魔得邪定。故有此通。作此異端。誰不信伏。攻發私事曰訐 二口說異端去身留難。
口中好言未然禍福。及至其時毫髮無失。此大力鬼年老成魔惱亂是人。厭足心生。去彼人體。弟子與師俱陷王難。汝當先覺不入輪迴。迷惑不知墮無間獄 未然者。然生也。預說兇吉。應無毫差 七祈宿命二。一心愛忽生魔得其便。
又善男子。受陰虛妙。不遭邪慮。圓定發明。三摩地中。心愛知見。勤苦研尋貪求宿命 夫宿命等通。禪者自有離欲靜慮。任運現前。若起念先求無功強取。非唯喪本。亦乃成魔。
爾時天魔候得其便。飛精附人。口說經法。其人殊不覺知魔著。亦言自得無上涅槃。來彼求知善男子處。敷座說法。是人無端。于說法處得大寶珠。其魔或時化為畜生。口銜其珠及雜珍寶簡策符牘諸奇異物。先授彼人。后著其體。或誘聽人。藏於地下有明月珠照曜其處。是諸聽者得未曾有。多食藥草。不餐嘉饌。故或時日餐一麻一麥其形肥充。魔力持故。誹謗比丘。罵詈徒眾。不避譏嫌 簡策符牘皆國家奇要之物。書大少之事。合君臣之信。故用之耳。授此異物令心信伏。后乃著之 二口說異端去身留難。
口中好言他方寶藏十方聖賢潛匿之處。隨其後者。往往見有奇異之人
【現代漢語翻譯】 現代漢語譯本：揭露他人隱私，自稱有天眼天耳，這是因為魔獲得了不正的禪定，所以才有這種神通，製造這些怪異的說法，誰能不信服呢？揭發隱私叫做『訐』。用兩張嘴說怪異的道理，最終會惹禍上身。
口中喜歡說還沒發生的災禍和福氣，等到事情發生的時候，一點都不差。這是大力鬼年老成了魔，來惱亂這個人。等到它滿足了，就會離開這個人的身體。弟子和師父都會陷入牢獄之災。你應該先覺悟，不要進入輪迴，迷惑無知就會墮入無間地獄。『未然』，就是還沒發生的意思。預先說出兇吉，應驗起來沒有絲毫差錯。因為一心貪愛，忽然生出魔，魔就得了機會。
還有，善男子，在受陰的虛妄和微妙之處，沒有遇到邪惡的念頭，圓滿的禪定顯發出來，在三摩地（Samadhi，定）中，心裡貪愛知見，勤苦地研究探索，貪求宿命（過去世的生命）。宿命等神通，禪修的人自然會有遠離慾望的清凈禪定，自然而然地顯現出來。如果起心動念，先去追求，沒有功德反而強行索取，不僅會失去根本，還會成為魔。
這時天魔就等待機會，飛出精氣附在人身上，口中說出經法，這個人完全不知道自己被魔附身，還說自己得到了無上涅槃（Nirvana，寂滅）。來到那些求知見的善男子處，鋪設座位說法。這個人無緣無故地，在說法的地方得到大的寶珠。那魔有時候會變化成畜生，口裡含著寶珠以及各種珍寶、簡策（古代書寫用的竹簡）符牘（古代的文書），各種奇異的東西，先交給那個人，然後附著在他的身體上。或者引誘聽法的人，說地下藏有明月珠，照耀著那個地方。這些聽法的人得到從未有過的東西，多吃藥草，不吃美味的食物，所以有時候一天只吃一麻一麥，但形體卻很肥胖，這是魔力在支撐的緣故。他們誹謗比丘（Bhiksu，出家男子），謾罵僧眾，不迴避別人的譏諷和嫌棄。簡策符牘都是國家重要的東西，用來記錄大小事情，是君臣之間的憑證，所以用這些東西。交給這些奇異的東西，讓人的心信服，然後才附著在他身上。用兩張嘴說怪異的道理，最終會惹禍上身。
口中喜歡說其他地方的寶藏，十方聖賢隱藏的地方，跟隨他的人，常常會見到奇異的人。
【English Translation】 English version: To expose the private affairs of others, claiming to have the 'heavenly eye' and 'heavenly ear' (supernatural powers), is due to a demon obtaining an improper Samadhi (state of meditative consciousness), hence possessing such supernatural abilities and creating these bizarre claims. Who wouldn't believe them? To reveal private matters is called 'exposing'. Using two mouths to speak strange doctrines will ultimately bring trouble upon oneself.
They like to speak of misfortunes and blessings that have not yet occurred, and when the time comes, it is exactly as they said. This is a powerful ghost who has become a demon in old age, coming to disturb this person. When it is satisfied, it will leave this person's body. Both the disciple and the master will fall into imprisonment. You should awaken first and not enter the cycle of reincarnation. Being deluded and ignorant will lead to falling into the Avici Hell (the hell of incessant suffering). 'Not yet occurred' means not yet happened. To predict good and bad fortune, and have it come true without any error. Because of greed and love, a demon suddenly arises, and the demon seizes the opportunity.
Furthermore, good men, in the emptiness and subtlety of the Skandha of Reception (one of the five aggregates), without encountering evil thoughts, the perfect Samadhi (state of meditative consciousness) manifests. In Samadhi, the mind craves knowledge and views, diligently researching and exploring, greedily seeking knowledge of past lives (宿命). Supernatural powers like knowledge of past lives naturally arise for those who practice meditation, through pure contemplation free from desires. If one initiates thoughts, seeking them forcefully without merit, not only will one lose the foundation, but one will also become a demon.
At this time, the heavenly demon waits for an opportunity, flying out its essence and attaching itself to a person, speaking sutras from the mouth. This person is completely unaware that they are possessed by a demon, and even claims to have attained unsurpassed Nirvana (state of enlightenment). They come to those good men who seek knowledge and views, setting up seats and expounding the Dharma. This person, for no reason, obtains a large precious pearl at the place of Dharma exposition. The demon sometimes transforms into livestock, holding the pearl and various treasures, bamboo slips (簡策) for writing, and official documents (符牘), various strange objects, first giving them to that person, and then attaching itself to their body. Or it lures listeners, saying that there is a bright moon pearl hidden underground, illuminating that place. These listeners obtain things they have never had before, eating many medicinal herbs and not eating delicious food, so sometimes they only eat one sesame seed or one grain of wheat a day, but their bodies are very plump, which is due to the demon's power. They slander Bhiksus (ordained monks), curse the Sangha (community of monks), and do not avoid others' ridicule and disdain. Bamboo slips and official documents are important national items, used to record major and minor events, and are the basis of trust between rulers and subjects, hence their use. Giving these strange objects makes people's hearts believe, and then it attaches itself to them. Using two mouths to speak strange doctrines will ultimately bring trouble upon oneself.
They like to speak of treasures in other lands, and the hidden places of sages and saints in the ten directions. Those who follow them often see strange people.
。此名山林土地城隍川岳鬼神年老成魔。或有宣淫破佛戒律與承事者潛行五欲。或有精進純食草木無定行事惱亂是人。厭足心生。去彼人體。弟子與師多陷王難。汝當先覺不入輪迴。迷惑不知墮無間獄 如文可見 八求神力二。一心愛忽生魔得其便。
又善男子。受陰虛妙不遭邪慮。圓定發明三摩地中。心愛神通種種變化。研究化元貪取神力 化元謂神變之本也。此貪如意通耳。
爾時天魔候得其便。飛精附人。口說經法。其人誠不覺知魔著。亦言自得無上涅槃。來彼求通善男子處。敷座說法。是人或復手執火光。手撮其光分于所聽四眾頭上。是諸聽人頂上火光皆長數尺。亦無熱性。曾不焚燒。或水上行如履平地。或於空中安坐不動。或入瓶內。或處囊中。越牖透垣曾無障礙。唯于刀兵不得自在。自言是佛。身著白衣受比丘禮。誹謗禪律。罵詈徒眾。訐露人事不避譏嫌 神境之通離欲方得。貪心強取即陷魔羅。必若真通。刀豈能沮。以斯取驗。邪正可分。身著白衣受比丘禮者。準仁王經。白衣高座比丘地立佛法滅相。菩薩戒中亦同此說 二口說異端去身留難。
口中常說神通自在。或復令人傍見佛土。鬼力惑人。非有真實。讚歎行淫。不毀粗行。將諸猥媟以為傳法。此名天地大力山精海精風精河精
【現代漢語翻譯】 現代漢語譯本：這些山林土地的城隍、川岳鬼神，年老后成了魔。或者有宣揚淫穢、破壞佛戒律，暗地裡沉溺於五欲的人。或者有精進修行，只吃草木，行為沒有定準，惱亂這些修行人，（魔）厭倦滿足后，離開人體。弟子和師父大多會陷入王法災難。你應該先覺悟，不入輪迴。迷惑不知的人會墮入無間地獄。正如經文所見，這是八種求神力而導致入魔的情況之二：一心貪愛神通，魔就得其便。
又一位善男子，受陰的虛妄玄妙沒有消除，沒有遭遇邪惡的思慮。在圓滿禪定的發明三摩地（Samadhi，佛教術語，指心神平靜、專注的狀態）中，心中貪愛神通和種種變化，研究變化的根源，貪求神通的力量（化元指神變的根本）。這種貪求就像貪求如意神通一樣。
這時，天魔伺機而動，飛出精氣附在人身上，藉此人的口說經法。這個人確實不知道自己被魔附身，還說自己得到了無上涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）。（魔）來到那些求神通的善男子處，鋪設座位說法。這個人有時手執火光，用手撮取火光分到聽法的四眾頭上。這些聽法的人頭頂上的火光都長達數尺，卻沒有熱性，不會焚燒。或者在水上行走如同走在平地上，或者在空中安坐不動，或者進入瓶子里，或者身處囊中，穿過窗戶、穿透墻壁都沒有障礙，只有在刀兵面前不能自在。自稱是佛，身穿白衣卻接受比丘（Bhiksu，佛教術語，指男性出家人）的禮拜，誹謗禪定和戒律，謾罵徒眾，揭露別人的隱私不避諱譏諷和嫌疑（神通境界的獲得要遠離慾望，用貪心強行獲取就會陷入魔道。如果真的是神通，刀怎麼能阻礙？用這些來驗證，邪正就可以區分了。身穿白衣卻接受比丘的禮拜，根據《仁王經》，白衣坐在高座上，比丘站在地上，是佛法將要滅亡的徵兆。《菩薩戒》中也有同樣的說法）。這是第二種情況：口說異端邪說，離開身體留下災難。
口中常常說神通自在，或者讓人看到虛假的佛土，這是鬼神的力量迷惑人，不是真實的。讚歎行淫，不禁止粗俗的行為，把各種淫穢下流的事情當作傳法。這些是天地間的大力山精、海精、風精、河精。
【English Translation】 English version: These mountain forest land city gods, river and mountain ghosts and spirits, become demons when they are old. Or there are those who promote lewdness, break Buddhist precepts and discipline, and secretly indulge in the five desires. Or there are those who diligently practice, only eat grass and trees, have no fixed behavior, and disturb these practitioners. (The demon) becomes tired and satisfied, and leaves the human body. Disciples and teachers mostly fall into legal disasters. You should first awaken and not enter reincarnation. Those who are confused and do not know will fall into the Avici Hell. As seen in the scriptures, this is the second of the eight situations of seeking supernatural powers that lead to demonic possession: wholeheartedly craving supernatural powers, and the demon takes advantage of it.
Furthermore, a good man, the illusory and subtle nature of the Skandha of Sensation has not been eliminated, and he has not encountered evil thoughts. In the perfect Samadhi (Buddhist term, referring to a state of mental tranquility and focus) of enlightenment, the mind craves supernatural powers and various transformations, studies the origin of transformations, and greedily seeks the power of supernatural abilities (the origin of transformation refers to the root of supernatural changes). This greed is like greed for the wish-fulfilling supernatural power.
At this time, the heavenly demon seizes the opportunity, flies out its essence and attaches to a person, using this person's mouth to speak the scriptures. This person truly does not know that he is possessed by a demon, and even says that he has attained unsurpassed Nirvana (Buddhist term, referring to the state of liberation from the cycle of birth and death). (The demon) comes to those good men who seek supernatural powers, sets up a seat and preaches the Dharma. This person sometimes holds a flame in his hand, and uses his hand to take the flame and distribute it to the heads of the four assemblies who are listening to the Dharma. The flames on the heads of these listeners are all several feet long, but they have no heat and do not burn. Or they walk on water as if walking on flat ground, or sit still in the air, or enter a bottle, or be in a bag, and pass through windows and penetrate walls without any obstacles, only they are not free in the face of swords and weapons. They claim to be Buddhas, wear white clothes but receive the worship of Bhiksus (Buddhist term, referring to male monastics), slander meditation and discipline, scold the assembly, and reveal other people's privacy without avoiding ridicule and suspicion (the attainment of supernatural powers requires being far from desires, and forcibly obtaining them with greed will lead to demonic paths. If it is truly a supernatural power, how can a sword hinder it? Using these to verify, the right and wrong can be distinguished. Wearing white clothes but receiving the worship of Bhiksus, according to the 'Benevolent King Sutra', white clothes sitting on a high seat and Bhiksus standing on the ground is a sign that the Buddha-dharma is about to perish. The same is said in the 'Bodhisattva Precepts'). This is the second situation: speaking heterodox doctrines, leaving the body and leaving behind disasters.
The mouth often speaks of the freedom of supernatural powers, or makes people see false Buddha-lands. This is the power of ghosts and spirits deceiving people, it is not real. Praising sexual indulgence, not prohibiting vulgar behavior, and treating various obscene and lewd things as transmitting the Dharma. These are the powerful mountain spirits, sea spirits, wind spirits, and river spirits of heaven and earth.
土精。一切草木積劫精魅。或復龍魅。或壽終仙再活為魅。或仙期終計年應死其形不化他怪所附年老成魔惱亂是人。厭足心生。去彼人體。弟子與師多陷王難。汝當先覺不入輪迴。迷惑不知墮無間獄 猥媟粗穢事也。余如文 九愛深空二。一心愛忽生魔得其便。
又善男子。受陰虛妙不遭邪慮。圓定發明三摩地中。心愛入滅。研究化性貪求深空。爾時天魔候得其便。飛精附人。口說經法。其人終不覺知魔著。亦言自得無上涅槃。來彼求空善男子處。敷座說法。于大眾內。其形忽空。眾無所見。還從虛空突然而出。存沒自在。或現其身洞如琉璃。或垂手足作栴檀氣。或大小便如厚石蜜。誹毀戒律。輕賤出家 夫真空不妨妙有。有而性常自空。所以具修萬行了無所著。若欲杜絕眾行。以為深空。即同外道斷見撥無因果。魔得其便。從空出沒。幻惑其心 二口說異端去身留難。
口中常說。無因無果。一死永滅。無復後身及諸凡聖。雖得空寂。潛行貪慾。受其欲者亦得空心撥無因果。此名日月薄蝕精氣金玉芝草麟鳳龜鶴。經千萬年不死為靈。出生國土年老成魔惱亂是人。厭足心生。去彼人體。弟子與師多陷王難。汝當先覺不入輪迴。迷惑不知。墮無間獄 口說空理。無因無果。蓋由心祈致招魔惑。薄蝕精氣者。
【現代漢語翻譯】 現代漢語譯本： 土精：一切草木經過漫長劫數的積累，形成的精怪。或者也可能是龍的精怪。或者壽命終了的仙人再次活過來變成精怪。或者仙人的期限已到，按年計算應該死去，但形體沒有化解，被其他妖怪附著，年老后成為魔，惱亂世人。當其慾望滿足時，就會離開所附的人體。弟子和師父常常因此陷入王法的災難。你們應當事先覺悟，不要進入輪迴。迷惑無知就會墮入無間地獄。猥褻粗俗的事情也是如此。（其餘部分如原文所述） 九愛深空二：一心貪愛空性，魔就有了可乘之機。 又，善男子，如果受陰的修習達到虛妙的境界，沒有邪惡的念頭，在圓滿的禪定中，心生貪愛寂滅的念頭，研究變化的本性，貪求所謂的深空。這時，天魔就會伺機而動，派遣精怪附著在人身上，通過那人的口宣說經法。那人始終不會察覺自己被魔附身，還自以為得到了無上的涅槃。他們來到那些尋求空性的善男子處，鋪設座位，宣講佛法。在大眾之中，他們的身體忽然消失不見，眾人什麼也看不見。然後又從虛空中突然出現，存亡隱現，自由自在。或者顯現他們的身體像琉璃一樣透明，或者垂下手腳，散發出栴檀的香氣，或者大小便像濃稠的石蜜一樣。他們誹謗戒律，輕視出家人。（真正的）真空不妨礙妙有的存在，有存在而其本性常常是空性的。所以要具足修習各種善行，而心中沒有執著。如果想要杜絕一切善行，認為這就是所謂的深空，那就和外道斷滅見一樣，否定因果。魔就有了可乘之機，從空中出沒，迷惑他們的心。 二口說異端去身留難：口中宣說怪異的理論，離開身體時留下災難。 口中常常說，沒有因果，人死後就永遠消失，沒有來世，也沒有凡夫和聖人。雖然得到了空寂的境界，卻暗地裡行貪慾之事。接受他們慾望的人，也會得到所謂的空心，否定因果。這指的是日月薄蝕的精氣，以及金玉、芝草、麒麟、鳳凰、龜、鶴等，經過千萬年不死而成為精靈，出生在國土上，年老后成為魔，惱亂世人。當其慾望滿足時，就會離開所附的人體。弟子和師父常常因此陷入王法的災難。你們應當事先覺悟，不要進入輪迴。迷惑無知就會墮入無間地獄。 口說空理，無因無果，大概是由於心懷祈求而招致魔的迷惑。薄蝕精氣指的是...
【English Translation】 English version: Earth spirits: All plants and trees accumulate over countless kalpas (aeons), forming demon spirits. Or they may be dragon spirits. Or immortals who have reached the end of their lifespan may be reborn as spirits. Or the term of an immortal may expire, and according to the years, they should die, but their form does not dissolve, and they are possessed by other monsters, becoming demons in old age, disturbing people. When their desires are satisfied, they leave the human body they possessed. Disciples and teachers often fall into legal difficulties because of this. You should be aware beforehand and not enter into reincarnation. Confusion and ignorance will lead to falling into the Avici Hell. Obscene and vulgar matters are also like this. (The rest is as stated in the original text) Nine loves deep emptiness two: If one's mind loves emptiness deeply, demons will have an opportunity to take advantage. Furthermore, good men, if the form skandha (rupa-skandha) is cultivated to a state of subtle emptiness, free from evil thoughts, and in perfect samadhi (concentration), the mind gives rise to the thought of craving extinction, studying the nature of transformation, and greedily seeking so-called deep emptiness. At this time, heavenly demons will seize the opportunity, dispatching spirits to possess people, speaking sutras through their mouths. Those people will never realize that they are possessed by demons, and they will even think that they have attained unsurpassed nirvana (liberation). They come to those good men who seek emptiness, set up seats, and preach the Dharma. In the midst of the assembly, their bodies suddenly disappear, and no one can see them. Then they suddenly reappear from emptiness, existing and disappearing at will. Or they manifest their bodies as transparent as crystal, or they lower their hands and feet, emitting the fragrance of sandalwood, or their excrement and urine are like thick molasses. They slander the precepts and despise monks. (True) emptiness does not hinder the existence of wonderful being; being exists, but its nature is always empty. Therefore, one must fully cultivate all kinds of good deeds, without any attachment in the mind. If one wants to cut off all good deeds, thinking that this is so-called deep emptiness, then it is the same as the annihilationist view of heretics, denying cause and effect. Demons will have an opportunity to take advantage, appearing and disappearing from emptiness, confusing their minds. Two mouths speak heresies, leaving difficulties behind: Speaking strange theories, leaving disasters behind when leaving the body. They often say that there is no cause and effect, that people disappear forever after death, that there is no afterlife, and that there are no ordinary people or sages. Although they have attained a state of emptiness and tranquility, they secretly engage in greed and desire. Those who accept their desires will also attain so-called emptiness, denying cause and effect. This refers to the essence of solar and lunar eclipses, as well as gold, jade, ganoderma, unicorns, phoenixes, turtles, cranes, etc., which become spirits after not dying for millions of years, are born in the country, become demons in old age, and disturb people. When their desires are satisfied, they leave the human body they possessed. Disciples and teachers often fall into legal difficulties because of this. You should be aware beforehand and not enter into reincarnation. Confusion and ignorance will lead to falling into the Avici Hell. Speaking of empty principles, without cause and effect, is probably due to the mind's prayers leading to the bewilderment of demons. The thinning of essence refers to...
此即惡星精耀能為蝕神。亦為魔怪 十好永歲二。一心愛忽生魔得其便。
又善男子。受陰虛妙不遭邪慮。圓定發明三摩地中。心愛長壽。辛苦研幾貪求永歲。棄分段生。頓希變易細想常住。爾時天魔候得其便。飛精附人。口說經法。其人竟不覺知魔著。亦言自得無上涅槃。來彼求生善男子處。敷座說法。好言他方往還無滯。或經萬里瞬息再來。皆于彼方取得其物。或於一處。在一宅中數步之間。令其從東詣至西壁。是人急行。累年不到。因此心信。疑佛現前 夫分段生死。三界惑盡。方始得離。二乘無學登地菩薩皆得變易。今未離染。頓欲於此分段身上變粗身為細質易短命為長年。過分希求。故為魔著細相常住者。微細存想求久住世也 二口說異端去身留難。
口中常說。十方眾生皆是吾子。我生諸佛。我出世界。我是元佛。出世自然不因修得。此名住世自在天魔。使其眷屬如遮文茶及四天王毗舍童子未發心者利其虛明食彼精氣。或不因師。其修行人親自觀見。稱執金剛與汝長命。現美女身盛行貪慾。未逾三歲。肝腦枯竭。口兼獨言。聽若妖魅。前人未詳。多陷王難。未及遇刑先已乾死。惱亂彼人以至殂殞。汝當先覺不入輪迴。迷惑不知墮無間獄 遮文茶未詳。毗舍童子即毗舍遮鬼也。此云食精氣。頻
【現代漢語翻譯】 現代漢語譯本： 這就是惡星的精華光耀能夠侵蝕人的精神。也是魔怪作祟。他們喜歡那些想要永遠活下去的人。如果有人一心貪愛長壽，在修習禪定的時候，被魔找到機會。
還有，善男子，如果修行人在受陰清虛玄妙，沒有邪念干擾，在圓滿禪定中，心中貪愛長壽，費盡心思研究，貪求永遠活下去，想要捨棄分段生死，一下子希望改變粗糙的身體，用細微的念頭來保持常住。這時，天魔就會找到機會，飛來精氣附在人身上，通過那人的口說經法，那人竟然不知道自己被魔附身了，還說自己得到了無上涅槃（Nirvana）。他們來到那些想要尋求長生的善男子那裡，擺設座位說法，喜歡說自己能自由自在地往來於其他世界，或者能在瞬間往返萬里之外，並且從那些地方取來東西。或者在同一個地方，在一所宅子里，相隔幾步的距離，讓那人從東邊走到西邊的墻壁，那人即使快速行走，多年也到不了。因此，人們就相信了，甚至懷疑是佛（Buddha）顯現了。分段生死，只有斷盡三界（Three Realms）的迷惑，才能脫離。二乘（Two Vehicles）的無學之人，以及登地菩薩（Bodhisattva）都能得到變易生死。現在還沒有脫離染污，就想在這個分段生死的身體上，把粗糙的身體變成精細的，把短命變成長壽，這種過分的希望，就會被魔所迷惑。用細微的念頭來保持常住，就是用微細的存想來尋求長久住世。他們口說異端邪說，使人離去身體，留下災難。
口中常常說：『十方眾生都是我的孩子，我生了諸佛（Buddhas），我創造了世界，我是元佛（Original Buddha），出世是自然而然的，不是通過修行得到的。』這叫做住世自在天魔（Maheśvara）。他們讓自己的眷屬，比如遮文茶（Javani，一種女鬼）以及四大天王（Four Heavenly Kings）的毗舍童子（Piśāca，食人鬼），那些沒有發菩提心的人，吸取修行人的虛明，吞食他們的精氣。或者不通過老師，修行人親自看見，自稱是執金剛神（Vajrapani）來給你長命。他們顯現美女的身體，盛行貪慾。不到三年，修行人的肝腦就會枯竭。他們口中還兼說一些別人聽不懂的獨語，聽起來像妖怪。不明真相的人，大多會陷入牢獄之災。還沒等到判刑，就已經了，惱亂那些人，直到他們死亡。你應該先覺悟，不要進入輪迴，迷惑無知就會墮入無間地獄（Avīci hell）。遮文茶（Javani）的情況不清楚。毗舍童子（Piśāca）就是毗舍遮鬼，這裡說是氣。頻
【English Translation】 English version: This is the essence of evil stars that can erode the spirit. It is also the work of demons and monsters. They like those who want to live forever. If someone single-mindedly craves longevity and is taken advantage of by demons while practicing meditation.
Furthermore, good men, if practitioners are pure and profound in the skandha of reception, free from evil thoughts, and in perfect samādhi (Samadhi), their hearts crave longevity, they painstakingly study and greedily seek eternal life, wanting to abandon the segmented life and death, and suddenly hoping to transform the coarse body, using subtle thoughts to maintain permanence. At this time, the heavenly demon will find an opportunity, fly in essence and attach to a person, speaking scriptures through that person's mouth, and that person does not even realize that they are possessed by a demon, and even says that they have attained unsurpassed Nirvana (Nirvana). They come to those good men who seek longevity, set up seats to preach the Dharma, and like to say that they can freely travel to other worlds, or return from tens of thousands of miles away in an instant, and bring things from those places. Or in the same place, in a house, a few steps apart, they make that person walk from the east to the west wall, and that person cannot reach it even after walking quickly for many years. Therefore, people believe it and even suspect that the Buddha (Buddha) has appeared. Segmented life and death can only be escaped by cutting off the delusions of the Three Realms (Three Realms). The non-learners of the Two Vehicles (Two Vehicles) and the Bodhisattvas (Bodhisattva) who have attained the bhūmis can attain transformative life and death. Now, without being free from defilement, they want to transform the coarse body into a fine one on this segmented life and death body, and turn short life into long life. This excessive hope will be deceived by demons. Maintaining permanence with subtle thoughts means seeking long-term existence with subtle contemplation. They speak heterodoxies, causing people to leave their bodies and leave behind disasters.
They often say: 'All beings in the ten directions are my children, I gave birth to all Buddhas (Buddhas), I created the world, I am the Original Buddha (Original Buddha), and my appearance in the world is natural, not obtained through practice.' This is called the Maheśvara (Maheśvara) who dwells in the world. They let their dependents, such as Javani (Javani, a female ghost) and the Piśāca (Piśāca, a flesh-eating ghost) of the Four Heavenly Kings (Four Heavenly Kings), those who have not developed bodhicitta (Bodhicitta), absorb the practitioners' emptiness and devour their essence. Or without a teacher, the practitioner personally sees and claims to be Vajrapani (Vajrapani) to give you long life. They manifest the body of a beautiful woman and indulge in greed. In less than three years, the practitioner's liver and brain will be exhausted. They also speak in tongues that others cannot understand, sounding like monsters. Most people who do not know the truth will fall into prison. Before they are sentenced, they are already ed, disturbing those people until they die. You should be aware first, do not enter the cycle of reincarnation, and ignorance will lead to Avīci hell (Avīci hell). The situation of Javani (Javani) is unclear. Piśāca (Piśāca) is the Piśāca ghost, which is said to be qi here. Frequently
那夜伽亦此類也。世人所事為善知識。皆六慾天魔以為其主。口獨言者即前美女也 三結勸弘宣四。初總結諸境。
阿難當知。是十種魔。于末世時。在我法中出家修道。或附人體。或自現形。皆言已成正遍知覺。讚歎淫慾。破佛律儀。先惡魔師與魔弟子淫淫相傳。如是邪精魅其心腑。近則九生。多逾百世。令真修行總為魔眷。命終之後必為魔民。失正遍知。墮無間獄 此文即同涅槃經云。未來世中。是魔波旬。漸當壞亂我之正法。乃至現比丘比丘尼及阿羅漢像。非法說法。非毀戒律。自言得聖。惑亂世間。以此二經。鑑於世間。稱聖毀戒者非魔而誰 二敕勸弘宣。
汝今未須先取寂滅。縱得無學。留愿入彼末法之中。起大慈悲。救度正心深信眾生。令不著魔得正知見。我今度汝已出生死。汝遵佛語。名報佛恩 大聖深慈。勸不取滅。慇勤付囑。正為今時。若以今文望前發願。如一眾生未成佛終不於此取泥洹。斯則師資相成。悲救一揆。四派入滅一何現權 三重示迷因。
阿難。如是十種禪那現境。皆是想陰用心互動。故現斯事。眾生頑迷不自忖量。逢此因緣迷不自識。謂言登聖。大妄語成。墮無間獄 如文 四再勖流佈。
汝等必須將如來語。於我滅后。傳示末法。遍令眾生開悟斯義。無
【現代漢語翻譯】 現代漢語譯本： 那夜伽（指一種魔事）也是如此。世人所認為的善知識，其實都是六慾天魔所主使的。口中獨自說話的，就是前面的美女（指魔所化現的形象）。 三、總結勸勉弘揚： 1. 首先總結各種魔境： 阿難，你應該知道，這十種魔，在末世的時候，會在我的佛法中出家修道，或者附在人體上，或者自己顯現形體，都說自己已經成就了正遍知覺（指佛的智慧），讚歎淫慾，破壞佛的戒律。先是惡魔的老師與魔的弟子互相淫亂相傳。這樣邪惡的精怪迷惑他們的心腑，近的九世，多的超過百世，使真正的修行人全部成為魔的眷屬。命終之後必定成為魔的子民，失去正遍知，墮入無間地獄。 這段經文如同《涅槃經》所說：『未來世中，這魔波旬（指魔王），漸漸地將要破壞擾亂我的正法，甚至顯現比丘（指男性出家人）、比丘尼（指女性出家人）以及阿羅漢（指已證果的聖人）的形象，用不正當的佛法說法，誹謗毀壞戒律，自己說已經證得聖果，迷惑擾亂世間。』用這兩部經，來鑑別世間，那些自稱是聖人卻毀壞戒律的人，不是魔又是什麼呢？ 2. 敕令勸勉弘揚： 你現在不必急著先取證寂滅（指涅槃），縱然證得了無學果位（指阿羅漢果），也要留下願力進入那末法時代之中，發起大慈悲心，救度那些正心深信的眾生，使他們不著魔，得到正確的知見。我現在已經度你脫離了生死，你遵從佛的話，就叫做報佛恩。 大聖（指佛）深切的慈悲，勸勉不要取證寂滅，慇勤地囑託，正是爲了現在的時代。如果用現在的經文對照前面所發的誓願，就像『如果有一個眾生沒有成佛，我終究不在這裡取證泥洹（指涅槃）』，這就是師父和弟子互相成就，悲憫救度的心意一致。過去諸佛所示現的四種派別入滅的方式，又何嘗不是一種權巧方便呢？ 3. 再次揭示迷惑的原因： 阿難，像這樣十種禪那（指禪定）中出現的境界，都是想陰（指五陰之一，指虛妄的想像）用心的互動作用所顯現的事情。眾生愚頑迷惑，不自己衡量，遇到這種因緣，迷惑而不能自己認識，說自己已經登上了聖位，犯下大妄語，墮入無間地獄。 如經文所說。 4. 再次勉勵流通： 你們必須將如來的話，在我滅度之後，傳示給末法時代，普遍地使眾生開悟明白這個道理，不要……
【English Translation】 English version: That which is called 'Nata Yega' (referring to a type of demonic activity) is also like this. Those whom worldly people regard as good teachers are all controlled by the demons of the Six Desire Heavens. The one who speaks alone is the beautiful woman from before (referring to the form manifested by the demon). 3. Concluding Exhortation to Propagate: 1. First, summarizing all the realms of demons: Ananda, you should know that these ten kinds of demons, in the Dharma-ending age, will leave home and cultivate the Way within my Dharma, either attaching to human bodies or manifesting their own forms. They all claim to have attained Samyak-sambodhi (Perfect Enlightenment), praise lust and desire, and break the Buddha's precepts. First, the evil demon teachers and demon disciples transmit lustful practices to each other. In this way, evil spirits delude their minds and hearts, for as few as nine lifetimes or as many as hundreds of lifetimes, causing true cultivators to become the retinue of demons. After death, they will surely become the people of demons, lose Perfect Enlightenment, and fall into the Avici Hell (the hell of incessant suffering). This passage is similar to what the Nirvana Sutra says: 'In the future, this Mara Papiyas (referring to the demon king) will gradually destroy and disrupt my True Dharma, even appearing in the forms of Bhikshus (male monastics), Bhikshunis (female monastics), and Arhats (enlightened beings), speaking Dharma that is not Dharma, slandering and destroying the precepts, and claiming to have attained sainthood, thus confusing and deluding the world.' Using these two sutras to discern the world, those who claim to be saints but break the precepts, who else could they be but demons? 2. Command and Exhortation to Propagate: You do not need to rush to attain Nirvana (extinction) first. Even if you attain the state of No-More-Learning (Arhatship), leave behind your vows to enter that Dharma-ending age, arouse great compassion, and save those sentient beings who have upright minds and deep faith, so that they will not be attached to demons and will attain right knowledge and views. I have now delivered you from birth and death. If you follow the Buddha's words, it is called repaying the Buddha's kindness. The Great Sage (referring to the Buddha) with profound compassion, exhorts not to attain Nirvana, earnestly entrusting, precisely for the present age. If we compare the present passage with the vows made earlier, such as 'If one sentient being has not become a Buddha, I will not attain Nirvana here,' then the teacher and disciple mutually accomplish each other, and their minds of compassion and salvation are consistent. The four types of Nirvana shown by past Buddhas, how could they not be expedient means? 3. Again, revealing the cause of delusion: Ananda, these ten kinds of states that appear in Dhyana (meditation) are all manifestations of the interaction of the thinking skandha (one of the five skandhas, referring to illusory thoughts) and the mind's activity. Sentient beings are ignorant and deluded, not measuring themselves, and when they encounter these causes and conditions, they are deluded and cannot recognize themselves, saying that they have ascended to the position of a saint, committing a great lie, and falling into the Avici Hell. As the text says. 4. Again, encouraging circulation: You must take the words of the Tathagata (Buddha), and after my extinction, transmit them to the Dharma-ending age, universally causing sentient beings to awaken and understand this meaning, without...
令天魔得其方便。保持覆護成無上道 據弘此經。合魔宮震動。凡夫不覺故也。如說四安樂行。正同此意。故文殊問云。於後惡世云何能說此經。佛令住四安樂行。廣說離譏毀等緣。豈非同此魔事耶。
首楞嚴義疏注經卷第九(之二) 大正藏第 39 冊 No. 1799 首楞嚴義疏注經
首楞嚴義疏注經卷第十(之一)
長水沙門子璇集
四破行陰三。一盡未盡相二。一明區宇二。一想盡益相。
阿難。彼善男子。修三摩提。想陰盡者。是人平常。夢想消滅。寤寐恒一 想陰若存。寤即想像。寐即成夢。今想陰盡。即無有夢。以想陰是夢之元故。寤寐一者。雖有寤寐。以無想故。寤亦如寐。寐亦如寤。故云恒一。
覺明虛靜猶如晴空。無復粗重前塵影事 圓明心體。名為覺明。離想浮動。故名虛靜。空喻覺明。晴喻離想。粗重即煩惱也。以想陰是煩惱濁故。前塵影事即所想境。能想既亡所想不立。故云無復。
觀諸世間大地山河。如鏡鑑明來無所黏過無軌跡虛受照應 觀緣也。雖有根識緣諸境界。而不想像繫念在意。故如其鏡照物無跡。但虛受虛照虛應而已。亦可如鏡照于光明雖鑒無影。故云虛受。
了罔陳習。唯一精真 了畢竟也。罔無也。陳舊也。
【現代漢語翻譯】 現代漢語譯本 令天魔（指障礙修行的惡勢力）得到可乘之機。保持覆護（指保護）成就無上道（指最高的覺悟）。根據弘揚此經（指《首楞嚴經》）的情況，應當魔宮震動（指魔王的宮殿受到震動），只是凡夫（指普通人）不覺察罷了。如所說的四安樂行（指修行者在弘揚佛法時應保持的四種安穩快樂的修行方式），正與此意相同。所以文殊（指文殊菩薩）問：『在後世的惡劣時代，如何能夠宣說此經？』佛（指釋迦牟尼佛）令住四安樂行（指安住於四種安樂行中），廣泛宣說遠離譏諷譭謗等因緣。這難道不是與此魔事相同嗎？
《首楞嚴義疏注經》卷第九(之二) 大正藏第 39 冊 No. 1799 《首楞嚴義疏注經》
《首楞嚴義疏注經》卷第十(之一)
長水沙門子璇集
四破行陰（指五陰中的行陰）三：一、盡未盡相（指行陰斷盡與未斷盡的相狀）；二、一明區宇（指說明行陰的範圍）；二、一想盡益相（指想陰斷盡的利益和相狀）。
阿難（指阿難尊者），那位善男子，修習三摩提（指禪定），想陰（指五陰中的想陰）斷盡的人，這個人平常，夢想消滅，醒著和睡著恒常如一。想陰如果存在，醒著就會產生想像，睡著就會形成夢境。現在想陰斷盡，就沒有夢了。因為想陰是夢的根源。醒著和睡著如一，雖然有醒著和睡著，因為沒有想念，醒著也像睡著一樣，睡著也像醒著一樣，所以說恒常如一。
覺明虛靜（指覺悟的光明，虛空寂靜）猶如晴空。沒有粗重的前塵影事（指過去的煩惱和經歷）。圓明的心體，名為覺明。遠離想念的浮動，所以名為虛靜。用晴朗的天空比喻覺明，用晴朗比喻遠離想念。粗重就是煩惱。因為想陰是煩惱的渾濁之源。前塵影事就是所想的境界。能想的念頭既然消亡，所想的境界也就不存在了，所以說沒有了。
觀察諸世間的大地山河，如同鏡子照物一樣明澈，來的時候沒有粘著，過去之後沒有軌跡，只是虛空地接受照應。觀是觀照，緣是緣慮。雖然有根識緣諸境界，卻不想像，不繫念在意，所以像鏡子照物一樣沒有痕跡，只是虛空地接受，虛空地照耀，虛空地迴應而已。也可以像鏡子照耀光明一樣，雖然照鑒卻沒有影子，所以說虛受。
了罔陳習（指徹底沒有陳舊的習氣），唯一精真（指只有精純的真心）。了是畢竟，罔是沒有，陳是陳舊。
【English Translation】 English version It allows the heavenly demons (referring to evil forces that obstruct spiritual practice) to find an opportunity. Maintaining protection leads to the attainment of Anuttara-samyak-sambodhi (supreme enlightenment). According to the propagation of this Sutra (referring to the Shurangama Sutra), the demon palaces should tremble (referring to the shaking of the demon king's palace), but ordinary people (referring to common beings) are unaware of it. The Four Peaceful Practices (referring to the four stable and joyful practices that practitioners should maintain when propagating the Dharma), as mentioned, have the same meaning. Therefore, Manjushri (referring to Manjushri Bodhisattva) asks: 'In the evil age of the future, how can this Sutra be spoken?' The Buddha (referring to Shakyamuni Buddha) instructs to abide in the Four Peaceful Practices, extensively explaining the causes and conditions for avoiding ridicule and slander. Isn't this the same as this demonic affair?
Shoulengyan Yishu Zhujing (Commentary on the Meaning and Annotations of the Shurangama Sutra), Volume 9 (Part 2) Taisho Tripitaka, Volume 39, No. 1799, Shoulengyan Yishu Zhujing
Shoulengyan Yishu Zhujing (Commentary on the Meaning and Annotations of the Shurangama Sutra), Volume 10 (Part 1)
Compiled by Shramana Zixuan of Changshui
Four Breaks in the Form Aggregate (referring to the form aggregate of the five aggregates) Three: 1. Aspects of Exhaustion and Non-Exhaustion (referring to the states of the form aggregate being exhausted and not exhausted); 2. Clarifying the Domain; 2. The Benefits of the Exhaustion of the Thought Aggregate (referring to the benefits and aspects of the exhaustion of the thought aggregate).
Ananda (referring to the Venerable Ananda), that good man, cultivating Samadhi (referring to meditative concentration), when the thought aggregate (referring to the thought aggregate of the five aggregates) is exhausted, this person is normally free from dreams, and being awake and asleep are always the same. If the thought aggregate exists, imagination arises when awake, and dreams are formed when asleep. Now that the thought aggregate is exhausted, there are no dreams. Because the thought aggregate is the source of dreams. Being awake and asleep are the same, although there is being awake and asleep, because there is no thought, being awake is like being asleep, and being asleep is like being awake, so it is said to be always the same.
The clarity of awareness and emptiness of stillness (referring to the clarity of enlightenment, emptiness, and stillness) are like a clear sky. There are no more coarse and heavy shadows of past experiences (referring to past afflictions and experiences). The perfectly clear mind-essence is called clarity of awareness. Being free from the agitation of thoughts is called emptiness and stillness. The clear sky is used as a metaphor for clarity of awareness, and clarity is used as a metaphor for being free from thoughts. Coarseness and heaviness are afflictions. Because the thought aggregate is the source of the turbidity of afflictions. The shadows of past experiences are the objects of thought. Since the ability to think has ceased, the objects of thought no longer exist, so it is said that there are none.
Observing the great earth and rivers of the world, like a mirror reflecting objects, it is clear and bright, without attachment when they come, and without traces when they pass, simply receiving and responding in emptiness. Observation is contemplation, and conditions are mental considerations. Although the senses and consciousness perceive all realms, there is no imagination, no attachment in the mind, so it is like a mirror reflecting objects without leaving a trace, simply receiving, illuminating, and responding in emptiness. It can also be like a mirror reflecting light, although it illuminates, there is no shadow, so it is said to be empty reception.
Completely without old habits (referring to completely lacking old habits), only pure truth (referring to only pure true mind). 'Liao' means ultimately, 'Wang' means without, 'Chen' means old.
習妄想也。畢竟無有無始妄習。唯有一靈真如性也。又了謂了別。即諸識也。罔謂罔象。陳習謂無始種子也。唯一精真者唯一識陰。也如下文云則湛了內罔象虛無微細精想。以對行陰。故云精真也。顯此行人得想陰盡唯識陰及行陰在。今此行陰又現披露。故名識陰為精真也 二行陰現相。
生滅根元從此披露。見諸十方十二眾生。畢殫其類。雖未通其各命由緒。見同生基。猶如野馬熠熠清擾。為浮根塵究竟樞穴。此則名為行陰區宇 行陰是生滅元。以遷流造作故。想盡行現。故云披露。畢殫其類者。殫盡也。盡此十二類生皆從行出。以行是業體故。未通各命者。雖已了知十二類生總從行出。而未知眾生別種在識陰中。此即本識業苦種子。是眾生各別性命因由端緒也。見同生基者。同分生基即行陰也。十二品類。同以行陰為其基本。猶如野馬者。塵合陽氣鼓而為之。熠熠即光起閃爍。喻生滅也。清擾者。即此行陰擾動生滅微細不停。以無想陰塵垢。故名清也。為浮根塵究竟樞穴者。門簨曰樞。門臼曰穴此皆動轉之要處也。根塵生滅。皆以行陰為機紐處。了知此者正在行陰。故云區宇 二明盡相。
若此清擾熠熠元性。性入元澄。一澄元習。如波瀾滅化為澄水。名行陰盡。是人則能超眾生濁。觀其所由。幽隱
【現代漢語翻譯】 現代漢語譯本： 這是虛妄的念想。實際上並沒有什麼無始以來的虛妄習氣。只有唯一靈明的真如本性啊。『了』是指了別，就是各種識。『罔』是指罔象，『陳習』是指無始以來的種子。『唯一精真』指的是唯一的識陰。如下文所說：『則湛然明瞭，內里如同罔像一般虛無，是極其微細的精想』，這是爲了對應行陰。所以說『精真』。這表明修行人已經證得想陰消盡，只剩下識陰和行陰。現在這個行陰又顯現出來，所以稱識陰為『精真』。 二、行陰顯現的景象。 生滅的根源從此顯露出來。能夠見到十方世界十二類眾生，窮盡他們的種類。雖然還未通達他們各自的生命因由，但能見到共同的生命基礎，就像野馬奔騰時產生的閃爍光芒，清澈而擾動。行陰是漂浮的六根和六塵的究竟樞紐。這就被稱為行陰的區域。行陰是生滅的根源，因為它具有遷流造作的特性。想陰消盡，行陰顯現，所以說『披露』。『畢殫其類』，『殫』是窮盡的意思。窮盡這十二類眾生都從行陰產生，因為行陰是業力的本體。『未通各命』，雖然已經了知十二類眾生總體上從行陰產生，但還不知道眾生各自的差別種子在識陰中。這正是本識中的業苦種子，是眾生各自性命因由的端緒。『見同生基』，共同的生命基礎就是行陰。十二品類的眾生，都以行陰作為其基本。『猶如野馬』，是塵土與陽氣相合鼓動而形成的現象。『熠熠』是光芒閃爍的樣子，比喻生滅。『清擾』，就是指這個行陰擾動生滅，極其微細，不停留。因為沒有想陰的塵垢，所以稱為『清』。『為浮根塵究竟樞穴』，門扇上的軸叫做樞，門臼叫做穴，這些都是轉動的重要之處。六根和六塵的生滅，都以行陰為關鍵之處。了知這些，正是在行陰的區域，所以說『區宇』。 二、說明行陰消盡的景象。 如果這個清澈擾動、閃爍不定的根本自性，能夠迴歸到本源而澄靜下來，一旦澄靜，就能消除根本的習氣，就像波濤平息，化為澄清水一樣，這就叫做行陰消盡。這個人就能超越眾生的污濁，觀察其產生的根由，幽深隱秘。
【English Translation】 English version: These are deluded thoughts. Ultimately, there are no beginningless deluded habits. There is only the one spiritual True Thusness nature. 'Liao' (了) means discernment, which is all the consciousnesses. 'Wang' (罔) means indistinct image. 'Chen Xi' (陳習) refers to beginningless seeds. 'Wei Yi Jing Zhen' (唯一精真) refers to the sole Alaya consciousness. As the following text says: 'Then it is purely clear, inwardly like an indistinct image, empty and subtle refined thought,' which corresponds to the formation skandha. Therefore, it is said 'Jing Zhen' (精真). This shows that the practitioner has attained the exhaustion of the perception skandha, with only the consciousness skandha and formation skandha remaining. Now this formation skandha is revealed again, so the consciousness skandha is called 'Jing Zhen'. 2. The appearance of the formation skandha. The root of arising and ceasing is revealed from this. One can see the twelve kinds of beings in the ten directions, exhausting their categories. Although one has not yet understood the origins of their individual lives, one sees the common basis of life, like the shimmering heat haze, clear and disturbing. This is the ultimate pivot of the floating roots and dusts. This is called the realm of the formation skandha. The formation skandha is the source of arising and ceasing because it is characterized by change and creation. When the perception skandha is exhausted, the formation skandha appears, hence the term 'revealed'. 'Bi Dan Qi Lei' (畢殫其類), 'Dan' (殫) means to exhaust. All twelve categories of beings arise from the formation skandha because the formation skandha is the substance of karma. 'Wei Tong Ge Ming' (未通各命), although one already knows that the twelve categories of beings generally arise from the formation skandha, one does not yet know that the individual seeds of beings are in the consciousness skandha. This is precisely the seed of karmic suffering in the fundamental consciousness, which is the origin of the individual lives of beings. 'Jian Tong Sheng Ji' (見同生基), the common basis of life is the formation skandha. The twelve categories all take the formation skandha as their foundation. 'You Ru Ye Ma' (猶如野馬), is a phenomenon formed by the combination and agitation of dust and yang energy. 'Yi Yi' (熠熠) is the appearance of shimmering light, a metaphor for arising and ceasing. 'Qing Rao' (清擾) refers to the formation skandha disturbing, arising, and ceasing, extremely subtle and unceasing. Because there is no defilement of the perception skandha, it is called 'Qing' (清). 'Wei Fu Gen Chen Jiu Jing Shu Xue' (為浮根塵究竟樞穴), the pivot on a door is called 'Shu' (樞), and the socket is called 'Xue' (穴), these are all important places for rotation. The arising and ceasing of the roots and dusts all take the formation skandha as the key point. Knowing this is precisely in the realm of the formation skandha, hence the term 'realm'. 2. Explaining the appearance of the exhaustion of the formation skandha. If this clear, disturbing, and shimmering fundamental nature can return to its source and become clear, once it is clear, it can eliminate the fundamental habits, just like waves subside and turn into clear water, this is called the exhaustion of the formation skandha. This person can transcend the turbidity of beings and observe the origin of its arising, which is profound and hidden.
妄想以為其本 性入元澄者。行陰若盡。遷流性澄。歸一藏識。名入元澄。經云藏識海常住也。以觀行增勝。能純生滅根元習氣。令其不動歸一識陰。猶如澄水也。以行是眾生遷流業性故。此若盡即超眾生濁也。行陰生滅微細難覺。故名幽隱 二正明現境十。一二無因論二。一標。
阿難當知。是得正知奢摩他中諸善男子。凝明正心。十類天魔不得其便。方得精研窮生類本。于本類中生元露者。觀彼幽清圓擾動元。于圓元中起計度者。是人墜入二無因論 止觀增勝想念不起。故云疑明正心。欲界愛染不生。故云魔不得便。於此推窮生類之本。唯一行陰幽隱清虛。以為一切生滅之元。今既披露。此外更無眾生之本。便執世間無因而起。以不知善惡因由差別種子在識陰故。即外道論因此而有。皆修行至此邪慧忽生。名為見發。非是本來別有外道 二釋二。一計本無因二。一正辨。
一者。是人見本無因。何以故。是人既得生基全破。乘于眼根八百功德。見八萬劫所有眾生業流灣環死。此生彼。只見眾生輪迴其處。八萬劫外。冥無所觀。便作是解。此等世間十方眾生。八萬劫來無因自有 生基全破行陰現也。八百功德。謂由定力。發其眼根本分功德。百倍增勝。乘此通力。見八萬劫眾生死此生彼。過此不知。亦
【現代漢語翻譯】 現代漢語譯本：妄想地認為其本性已進入元澄狀態的人。如果行陰完全消盡，遷流的本性就會變得澄澈，迴歸到藏識（Alaya-vijñana，儲存一切種子識）。這被稱為進入元澄狀態。經書中說，藏識如大海般恒常存在。通過觀行的不斷提升，能夠純熟地控制生滅的根源和習氣，使其不再動搖，迴歸到一識陰，就像澄清水一樣。因為『行』是眾生遷流的業性，所以如果行陰消盡，就超越了眾生的污濁。行陰的生滅非常微細，難以察覺，所以被稱為幽隱。 二、 正面闡明出現的境界，分為十種。一、二無因論。1. 標示。 阿難（Ananda，佛陀的十大弟子之一）啊，你應該知道，這些在獲得正知正見的奢摩他（Samatha，止觀）中的善男子，凝結明澈的正心，十類天魔無法得逞，才能夠精細地研究窮究眾生的本源。在眾生的本類中，生滅的根元顯露出來。觀察那幽微清凈、圓融擾動的根元，在圓融的根元中產生計度分別的人，就會墮入二無因論中。止觀的力量增強，妄想念頭不再生起，所以說『凝明正心』。欲界的愛慾染著不再產生，所以說『魔不得便』。於此推究眾生的本源，唯一行陰幽隱清虛，被認為是所有生滅的根元。現在既然已經披露，此外再沒有眾生的本源，於是就執著於世間是無因而起的。因為不知道善惡的因由差別，種子存在於識陰中。外道的理論因此而產生，都是修行到此，邪慧忽然產生，這被稱為『見發』，並非本來就存在的外道。 2. 解釋二無因論。1. 計度本來無因。1. 正式辨析。 第一種人，認為一切事物本來沒有原因。為什麼呢？因為這種人已經徹底摧毀了生之根本（生基全破，指行陰顯現），憑藉眼根的八百種功德，看到八萬劫（kalpa，時間單位）以來所有眾生的業力流動，循環往復，死後生到這裡，又從這裡生到那裡。他們只看到眾生在這些地方輪迴，超過八萬劫之外，就什麼也看不到了。於是就作出這樣的解釋：這些世間十方的眾生，在八萬劫之前是無因而自然產生的。（八百功德，指通過禪定力，激發眼根本分的功德，百倍增長。憑藉這種神通力，看到八萬劫眾生死此生彼，超過這個範圍就不知道了。）
【English Translation】 English version: Those who falsely believe that their nature has entered the state of 'yuan cheng' (元澄, primordial purity). If the 'xing yin' (行陰, the skandha of volition) is completely exhausted, the flowing nature will become clear and return to the 'alaya-vijñana' (藏識, storehouse consciousness). This is called entering 'yuan cheng'. The scriptures say that the 'alaya-vijñana' is like a sea, constantly abiding. Through the continuous improvement of contemplation, one can skillfully control the root of arising and ceasing and habitual tendencies, so that they no longer waver and return to the 'consciousness skandha', just like clear water. Because 'xing' (行, volition) is the karmic nature of sentient beings that flows and changes, if this 'xing yin' is exhausted, one transcends the turbidity of sentient beings. The arising and ceasing of the 'xing yin' is very subtle and difficult to perceive, so it is called 'you yin' (幽隱, hidden). 2. Directly clarifying the appearing realms, divided into ten types. 1. The two causeless theories. 1. Indication. Ananda (阿難, one of the Buddha's ten great disciples), you should know that these good men who have obtained right knowledge and right view in 'samatha' (奢摩他, calming meditation), with a concentrated and clear right mind, the ten types of heavenly demons cannot succeed, and they are able to meticulously study and thoroughly investigate the origin of sentient beings. In the category of sentient beings, the root of arising and ceasing is revealed. Those who observe that subtle, pure, round, and disturbing root, and generate calculation and discrimination in the round root, will fall into the two causeless theories. The power of 'samatha-vipassana' (止觀, calming and insight meditation) increases, and delusional thoughts no longer arise, so it is said 'concentrated and clear right mind'. The love and attachment of the desire realm no longer arise, so it is said 'demons cannot succeed'. Investigating the origin of sentient beings, the unique 'xing yin' is subtle, pure, and empty, and is considered the root of all arising and ceasing. Now that it has been revealed, there is no other origin of sentient beings, so they cling to the idea that the world arises without cause. Because they do not know the causes and conditions of good and evil, and that the seeds exist in the 'consciousness skandha'. The theories of external paths arise from this, all because of cultivating to this point, and suddenly generating wrong wisdom, which is called 'seeing arising', and is not originally an external path. 2. Explaining the two causeless theories. 1. Calculating that there is originally no cause. 1. Formal analysis. The first type of person believes that everything originally has no cause. Why? Because this person has completely destroyed the root of life (生基全破, the complete destruction of the basis of life, referring to the manifestation of the 'xing yin'), relying on the eight hundred merits of the eye root, seeing the flow of karma of all sentient beings for eighty thousand 'kalpas' (劫, eons), cycling and returning, dying here and being born there, and being born here from there. They only see sentient beings reincarnating in these places, and beyond eighty thousand 'kalpas', they can see nothing. So they make this explanation: these sentient beings in the ten directions of the world arose naturally without cause eighty thousand 'kalpas' ago. (Eight hundred merits refers to the power of meditation, stimulating the merits of the fundamental part of the eye root, increasing a hundredfold. Relying on this supernatural power, they see sentient beings dying here and being born there for eighty thousand 'kalpas', and beyond this range they do not know.)
是行陰勢力盡處。不知識陰生因種子無明所熏感果差別。以不知故。便執本來無因而有。如見飛鳥遠不及處。便謂為無。以眼根取塵本唯八百。世間通力不越於此。若出世通過此無礙 二結成。
由此計度亡正遍知。墮落外道。惑菩提性如文 二計末無因二。一正辨。
二者是人見末無因。何以故。是人于生既見其根。知人生人。悟鳥生鳥。烏從來黑。鵠從來白。人天本豎。畜生本橫。白非洗成。黑非染造。從八萬劫無復改移。今盡此形亦復如是。而我本來不見菩提。云何更有成菩提事。當知今日一切物象皆本無因 初二句標。何以下出所以。今盡下正顯末無因義。以本無因故末亦如是。八萬劫前不見菩提。八萬劫后亦復如是。以見本無。末亦無也。知人生人等者。人只生人。無因生鳥。鳥只生鳥。無因生人。此皆不知新造異業感異類生。故成此執 二結成。
由此計度亡正遍知。墮落外道。惑菩提性。是則名為第一外道立無因論 二四遍常論三。一標。
阿難。是三摩中諸善男子。凝明正心。魔不得便。窮生類本。觀彼幽清常擾動元。于圓常中起計度者。是人墜入四遍常論 圓常者。行陰生滅相續不失。故名常。由計四種遍一切法。故名圓也 二釋四。一二萬劫常。
一者。是人窮
【現代漢語翻譯】 現代漢語譯本：這是行陰勢力消盡的地方。由於不瞭解識陰產生的根本原因，是被無明所薰染而感得的果報差別，因為不瞭解這個道理，就執著地認為萬事萬物本來就是沒有原因而產生的。就像看見飛鳥飛得很遠，眼睛無法觸及的地方，就認為那裡什麼都沒有。這是因為眼根所能獲取的塵境本來就只有八百種，世間的神通力量也無法超越這個範圍。如果超出世間的神通，就能無礙地通達一切。這是第二種錯誤的總結。 因此，他們通過這種推測，喪失了正確的、普遍的智慧，墮落為外道，迷惑于菩提的本性。以上是關於『計末無因』的第二種情況，分為兩部分：一是正面辨析。 二是，這些人認為萬事萬物最終是沒有原因的。為什麼呢？因為這些人看到生命的產生，就認為人只能生人，鳥只能生鳥。烏鴉生來就是黑色的，天鵝生來就是白色的。人類和天人生來就是直立的，畜生生來就是橫臥的。白色不是洗出來的，黑色也不是染成的。從八萬劫以來，這些都不會改變。現在直到生命結束也是如此。而我本來就沒有見過菩提，怎麼會有成就菩提的事情呢？應當知道，今天的一切事物現象，都是本來就沒有原因的。』前面兩句是標示。『為什麼呢？』以下是說明原因。『現在直到生命結束』以下是正面顯示最終沒有原因的意義。因為本來就沒有原因，所以最終也是如此。八萬劫前沒有見過菩提，八萬劫后也是如此。因為認為本來就沒有，所以最終也沒有。『認為人只能生人』等，意思是人只能生人，沒有原因會生出鳥；鳥只能生鳥，沒有原因會生出人。這些都是因為不瞭解新造的不同的業會感得不同種類的生命，所以才形成這種執著。這是第二種錯誤的總結。 因此，他們通過這種推測，喪失了正確的、普遍的智慧，墮落為外道，迷惑于菩提的本性。這就是第一種外道，他們建立了無因論。 阿難（Ananda，佛陀的十大弟子之一）。在修習三摩地（Samadhi，禪定）的過程中，那些善良的男子，如果能夠保持清明的正念，魔就無法得逞。他們如果窮究眾生的本源，觀察那幽微清凈、恒常擾動的本元，在圓滿常住的境界中產生推測，這些人就會墮入四種遍常論。 『圓常』指的是，行陰（Sankhara-skandha，行蘊）的生滅相續不斷，所以稱為『常』。由於他們認為這四種常遍及一切法，所以稱為『圓』。 第一種，是認為二萬劫是常。
【English Translation】 English version: This is where the power of the Sankhara-skandha (行陰, the aggregate of mental formations) comes to an end. Because they do not understand that the seed of ignorance (無明) is the cause of the arising of the Vijnana-skandha (識陰, the aggregate of consciousness), and the differences in the resulting karmic effects, they cling to the idea that everything originally exists without a cause. It is like seeing a bird flying far away, beyond where the eye can reach, and then claiming that there is nothing there. This is because the eye-faculty can only perceive eight hundred types of dust (塵境, objects of perception). Even worldly supernormal powers cannot exceed this limit. If one transcends worldly powers, one can understand everything without obstruction. This is the second type of erroneous conclusion. Therefore, through such speculation, they lose correct and universal knowledge (正遍知), fall into external paths (外道), and are deluded about the nature of Bodhi (菩提, enlightenment). The above is about 'assuming ultimate causelessness,' which is divided into two parts: first, a direct analysis. Second, these people see the ultimate as causeless. Why? Because these people, seeing the birth of life, believe that humans can only give birth to humans, and birds can only give birth to birds. Crows are born black, and swans are born white. Humans and Devas (天人, celestial beings) are born upright, and animals are born prone. Whiteness is not achieved by washing, and blackness is not created by dyeing. From eighty thousand kalpas (劫, eons) ago, these things have never changed. Now, until the end of this life, it is the same. And I have never seen Bodhi, so how can there be the matter of achieving Bodhi? It should be known that all phenomena today are originally without cause.' The first two sentences are the indication. 'Why?' The following explains the reason. 'Now until the end of this life' below directly shows the meaning of ultimately without cause. Because there is originally no cause, so ultimately it is also like this. Eighty thousand kalpas ago, Bodhi was not seen, and eighty thousand kalpas later, it is still the same. Because they believe that there is originally nothing, so ultimately there is also nothing. 'Believing that humans can only give birth to humans,' etc., means that humans can only give birth to humans, and there is no cause for giving birth to birds; birds can only give birth to birds, and there is no cause for giving birth to humans. All of this is because they do not understand that newly created different karmas will cause different kinds of lives to be born, so they form this attachment. This is the second type of erroneous conclusion. Therefore, through such speculation, they lose correct and universal knowledge, fall into external paths, and are deluded about the nature of Bodhi. This is the first type of external path, and they establish the theory of causelessness. Ananda (阿難, one of the ten principal disciples of the Buddha). In the practice of Samadhi (三摩地, concentration), if those virtuous men can maintain clear and correct mindfulness, Mara (魔, demon) will not be able to take advantage. If they exhaustively investigate the origin of beings, observing that subtle, pure, and constantly agitated source, and generate speculation in the realm of perfect permanence, these people will fall into the four theories of pervasive permanence. 'Perfect permanence' refers to the fact that the arising and ceasing of the Sankhara-skandha (行陰, the aggregate of mental formations) continues without interruption, so it is called 'permanent.' Because they believe that these four types of permanence pervade all dharmas (法, phenomena), it is called 'perfect'. The first is to believe that twenty thousand kalpas (劫, eons) are permanent.
心境性。二處無因。修習能知二萬劫中十方眾生所有生滅咸皆循環不曾散失。計以為常 于勝定中。以心境二法。為所窮處。由是觀成。知二萬劫十方眾生生滅循環不曾散失。如水為冰冰還成水。雖循環而體不失。故名為常 二四萬劫常。
二者。是人窮四大元。四性常性。修習能知四萬劫中十方眾生所有生滅咸皆體恒不曾散失。計以為常 此人觀中。以四大為所觀處。觀成能知四萬劫中眾生生滅咸皆體常。以眾生皆以四大為體四大既常眾生亦常。故無散失 三八萬劫常。
三者。是人窮盡六根末那執受心意識中本元由處。性常恒故。修習能知八萬劫中一切眾生循環不失本來常住。窮不失性。計以為常 梵云訖利瑟吒耶末那。此云染污意。執受者即第八識。窮此八識。性元是常。由是能知八萬劫中眾生生滅不斷不散。以眾生無不具有八種識故。八識既生滅不失。眾生亦然。故名常也 四不生滅常。
四者。是人既儘想元。生理更無流止運轉。生滅想心今已永滅。理中自然成不生滅。因心所度。計以為常 生理即行陰。以見想盡。想能運動。今已息故。運動既無。不生滅理自然是行。此于生滅計不生滅。故執為常 三結。
由此計常亡正遍知。墮落外道。惑菩提性。是則名為第二外道立圓常論
【現代漢語翻譯】 現代漢語譯本 心境性。在心和境這兩處尋找無因，通過修習能夠知曉在二萬劫（kalpas，佛教時間單位，極長的時間）中，十方（ten directions，指東、西、南、北、東南、西南、東北、西北、上、下）眾生的所有生滅變化，都只是循環往復，不曾散失。因此，他們認為這是永恒不變的。 在殊勝的禪定中，他們以心和境這兩種法作為探究的終極之處。由此觀察成就，得知在二萬劫中，十方眾生的生滅循環不曾散失，就像水變成冰，冰又變成水一樣，雖然循環變化，但本體沒有喪失，所以稱之為『常』（eternal）。 二四萬劫常。 第二種人，窮究四大元（four great elements，指地、水、火、風），認為四大的自性是恒常不變的。通過修習，能夠知曉在四萬劫中，十方眾生的所有生滅變化，其本體都是恒定的，不曾散失。因此，他們認為這是永恒不變的。 這種人在觀修中，以四大作為觀察的對象。觀察成就后，能夠知曉在四萬劫中，眾生的生滅變化其本體都是恒常的。因為眾生都是以四大為本體，四大既然是恒常的，眾生也是恒常的，所以不會散失。 三八萬劫常。 第三種人，窮盡六根（six sense organs，眼、耳、鼻、舌、身、意）末那（manas，意識）執受（grasping）心意識（mind-consciousness）中的本元由來之處，認為其自性是恒常不變的。通過修習，能夠知曉在八萬劫中，一切眾生的循環往復不會失去其本來的常住狀態，窮究其不會喪失的自性，因此，他們認為這是永恒不變的。 梵語『訖利瑟吒耶末那』（kliṣṭa-manas）翻譯成漢語就是『染污意』。『執受』指的就是第八識（eighth consciousness，阿賴耶識）。窮究這八識，其自性本元是恒常的。由此能夠知曉在八萬劫中，眾生的生滅不斷不散失，因為眾生無不具有這八種識。八識既然生滅不失，眾生也是如此，所以稱之為『常』。 四不生滅常。 第四種人，既然窮盡了想元（thought element），生理上的執行變化不再有流動停止。生滅的想心現在已經永遠滅盡，在道理上自然成就了不生滅。因為內心的度量，所以認為這是永恒不變的。 『生理』指的就是行陰（volitional formations skandha）。因為見和想已經窮盡，想能夠產生運動變化，現在已經止息了，運動變化既然沒有了，不生滅的道理自然就是真實的。這是在生滅中認為是不生滅，所以執著為常。 三結。 由於這種計常的錯誤，喪失了正確的遍知（correct and universal knowledge），墮落到外道（non-Buddhist，指不信奉佛教的宗派）之中，迷惑了菩提（bodhi，覺悟）的自性。這就是所謂的第二種外道建立的圓常論。
【English Translation】 English version The nature of mind and environment. Seeking the cause in the two places of mind and environment, through cultivation, they can know that in twenty thousand kalpas (kalpas, a unit of time in Buddhism, an extremely long period), all the arising and ceasing of sentient beings in the ten directions (ten directions, referring to east, west, south, north, southeast, southwest, northeast, northwest, up, and down) are merely cyclical and have never been lost. Therefore, they consider this to be eternal. In superior samadhi (samadhi, a state of meditative consciousness), they take the two dharmas (dharmas, teachings or phenomena) of mind and environment as the ultimate place to explore. Through this observation, they realize that in twenty thousand kalpas, the cycle of arising and ceasing of sentient beings in the ten directions has never been lost, just as water turns into ice and ice turns back into water. Although it cycles and changes, the essence is not lost, so it is called 'eternal'. Two, the eternity of forty thousand kalpas. The second type of person thoroughly investigates the four great elements (four great elements, referring to earth, water, fire, and wind), believing that the nature of the four elements is constant and unchanging. Through cultivation, they can know that in forty thousand kalpas, the essence of all the arising and ceasing of sentient beings is constant and has never been lost. Therefore, they consider this to be eternal. In their contemplation, these people take the four elements as the object of observation. After achieving success in observation, they can know that in forty thousand kalpas, the essence of the arising and ceasing of sentient beings is constant. Because sentient beings are all based on the four elements as their essence, and since the four elements are constant, sentient beings are also constant, so there is no loss. Three, the eternity of eighty thousand kalpas. The third type of person thoroughly investigates the origin of the six sense organs (six sense organs, eyes, ears, nose, tongue, body, and mind), manas (manas, mind), grasping (grasping), and mind-consciousness (mind-consciousness), believing that their nature is constant and unchanging. Through cultivation, they can know that in eighty thousand kalpas, the cycle of all sentient beings will not lose their original permanent state, thoroughly investigating their nature that will not be lost. Therefore, they consider this to be eternal. The Sanskrit term 'kliṣṭa-manas' (kliṣṭa-manas) translates into Chinese as 'defiled mind'. 'Grasping' refers to the eighth consciousness (eighth consciousness, alaya-consciousness). Thoroughly investigating these eight consciousnesses, their original nature is constant. From this, they can know that in eighty thousand kalpas, the arising and ceasing of sentient beings is continuous and not lost, because all sentient beings possess these eight kinds of consciousness. Since the eight consciousnesses arise and cease without loss, so do sentient beings. Therefore, it is called 'eternal'. Four, the eternity of non-arising and non-ceasing. The fourth type of person, having exhausted the thought element (thought element), the physiological operation no longer has flow or cessation. The mind of arising and ceasing has now been extinguished forever, and in principle, non-arising and non-ceasing is naturally achieved. Because of the measurement of the mind, they consider this to be eternal. 'Physiological' refers to the volitional formations skandha (volitional formations skandha). Because seeing and thought have been exhausted, and thought can produce movement and change, which has now ceased. Since there is no movement and change, the principle of non-arising and non-ceasing is naturally true. This is considering non-arising and non-ceasing in arising and ceasing, so they cling to it as eternal. Three bonds. Due to this error of calculating eternity, they lose correct and universal knowledge (correct and universal knowledge), fall into non-Buddhist paths (non-Buddhist, referring to sects that do not believe in Buddhism), and are confused about the nature of bodhi (bodhi, enlightenment). This is what is called the second type of non-Buddhists establishing the theory of perfect eternity.
正遍知即菩提性。那倒分別故失正。唯局二四八萬劫中。余不能知。故失正遍。知遍知既亡。故成外道邪論 三四一分常論三。初標。
又三摩中。諸善男子。堅凝正心。魔不得便。窮生類本。觀彼幽清常擾動元。于自他中起計度者。是人墜入四顛倒見一分無常一分常論 或執我能生他我常他無常。或執我從他生他常我無常。皆計一分無常一分常論 二釋四。一我常彼無常。
一者。是人觀妙明心遍十方界湛然。以為究竟神我。從是則計我遍十方凝明不動。一切眾生。於我心中自生自死。則我心性名之為常。彼生滅者真無常性 此人修定既未證真。有漏觀中。觀妙明心遍十方界。假想而見。不知無明妄識變影似真。執此妄心遍十方界。以為真我凝明不動。定力持故。見諸眾生。於我心中自生自死。即是無常。我不動者即是常故 二劫壞劫不壞。
二者。是人不觀其心。遍觀十方恒沙國土。見劫壞處。名為究竟無常種性。劫不壞處。名究竟常 此人定中乘通。見十方界。于中見界未壞。便執為常。見已壞處。執無常性。此雖觀器。必帶正報 三我如微塵轉。
三者。是人別觀我心。精細微密猶如微塵。流轉十方。性無移改。能令此身即生即滅。其不壞性。名我性常一切死生從我流出。名無常
【現代漢語翻譯】 現代漢語譯本 正遍知（Sammasa-sambuddha，完全覺悟）即是菩提性（Bodhi，覺悟的本質）。由於顛倒分別，所以失去了正見。他們只侷限於二劫、四劫或八萬劫中，其餘的都不能知曉，因此失去了正遍知。因為知和遍知都已喪失，所以成爲了外道的邪論。這三種理論都認為一部分是常，這是最初的標示。
此外，在三摩地（Samadhi，禪定）中，各位善男子，如果能堅定正心，魔就無法得逞。他們會窮究眾生的根本，觀察那幽微清凈、恒常擾動的本源。如果有人在自己和他人之中產生計度，這個人就會墜入四種顛倒見中的一部分是無常，一部分是常的論調。或者執著于『我能生他，我是常，他是無常』，或者執著于『我從他生，他是常，我是無常』，這些都是認為一部分是無常，一部分是常的論調。這是對四種顛倒見的解釋，首先是『我是常，他是無常』。
第一種人，觀察妙明真心遍佈十方世界，湛然不動，就認為這是究竟的神我（Atman，真我）。由此就認為『我』遍佈十方，凝明不動，一切眾生在『我』心中自生自死，因此『我』的心性名為常，而那些生滅的現象則是真正的無常。這種人修習禪定，但還沒有證得真如，在有漏的觀照中，觀察到妙明真心遍佈十方世界，這只是虛假的想像。他們不知道這是無明妄識所變的虛幻影像，卻誤以為真。他們執著于這個虛妄的心遍佈十方世界，認為是真正的『我』，凝明不動。由於定力的作用，他們看到眾生在『我』心中自生自死，這就是無常，而『我』不動就是常。第二種是劫壞和劫不壞。
第二種人，不觀察自己的心，而是普遍地觀察十方恒河沙數般的國土，看到劫壞的地方，就認為是究竟的無常種性；看到劫不壞的地方，就認為是究竟的常。這種人在禪定中憑藉神通，看到十方世界，看到其中沒有壞滅的世界，就執著認為是常；看到已經壞滅的地方，就執著認為是無常。這種觀察雖然是觀察外在的器世界，但必然會帶有正報（業報）。第三種是『我』像微塵一樣流轉。
第三種人，分別地觀察自己的心，精細微密，猶如微塵，在十方流轉，但本性沒有改變，能夠使這個身體即生即滅，其不壞的本性，名為『我』性常，一切死生都從『我』流出，名為無常。
【English Translation】 English version Perfect and Universal Knowledge (Sammasa-sambuddha) is the nature of Bodhi (Enlightenment). Because of inverted discriminations, one loses the correct view. They are only limited to two, four, or eighty thousand kalpas (aeons), and cannot know the rest, thus losing Perfect and Universal Knowledge. Because both knowledge and universal knowledge are lost, they become heretical doctrines of external paths. These three theories all consider a part to be permanent; this is the initial indication.
Furthermore, in Samadhi (Meditation), virtuous men, if they can firmly maintain a correct mind, demons will have no opportunity. They will exhaustively investigate the root of sentient beings, observing the subtle, pure, and constantly agitated source. If someone generates calculations within themselves and others, that person will fall into the view of the four inversions: a part is impermanent, and a part is permanent. Either clinging to 'I can generate others, I am permanent, and they are impermanent,' or clinging to 'I am generated from others, they are permanent, and I am impermanent,' these are all views that consider a part to be impermanent and a part to be permanent. This is an explanation of the four inversions; first, 'I am permanent, and they are impermanent.'
The first type of person observes the wondrously bright mind pervading the ten directions, still and clear, and considers it to be the ultimate Atman (Self). From this, they conclude that 'I' pervade the ten directions, solidified and unmoving, and all sentient beings are born and die within 'my' mind. Therefore, the nature of 'my' mind is called permanent, while those phenomena of birth and death are truly impermanent. This person cultivates meditation but has not yet attained true Suchness. In their contaminated observation, they see the wondrously bright mind pervading the ten directions, which is merely a false imagination. They do not know that this is a false image transformed by ignorance and deluded consciousness, yet they mistakenly believe it to be real. They cling to this false mind pervading the ten directions, considering it to be the true 'I,' solidified and unmoving. Due to the power of meditation, they see sentient beings being born and dying within 'my' mind, which is impermanent, while 'I' am unmoving, which is permanent. The second type concerns the destruction and non-destruction of kalpas.
The second type of person does not observe their own mind but universally observes the lands in the ten directions, as numerous as the sands of the Ganges River. Seeing places where kalpas are destroyed, they consider them to be the ultimate impermanent nature; seeing places where kalpas are not destroyed, they consider them to be ultimately permanent. This person, in meditation, relies on supernatural powers to see the ten directions. Seeing worlds that have not yet been destroyed, they cling to the belief that they are permanent; seeing places that have already been destroyed, they cling to the belief that they are impermanent. Although this observation is of the external world, it inevitably carries the retribution of karma.
The third type of person separately observes their own mind, which is subtle and minute, like a mote of dust, flowing in the ten directions, but its nature does not change. It can cause this body to be born and die instantly. Its indestructible nature is called the permanent nature of 'I,' and all birth and death flow from 'I,' which is called impermanent.
性 我心如微塵者。以心性微密難見。故如微塵。非謂其小也。此執微細心性。以之為我。我者自在。主宰為義。故能流轉性無移改。卻能令此粗蘊色身有生有滅。以此粗蘊皆從我心所流出故。所流出者名為無常。能流出者名為常性 四行常余無常。
四者。是人知想陰盡。見行陰流。行陰常流。計為常性。色受想等今已滅盡。名為無常 行陰披露現見遷流。故執為常。想等。觀中暫伏不起。故執無常。是故此身一分無常。一分常也 三結。
由此計度一分無常一分常故。墮落外道。惑菩提性。是則名為第三外道一分常論 四四有邊論三。一標。
又三摩中諸善男子。堅凝正心。魔不得便。窮生類本。觀彼幽清常擾動元。于分位中生計度者。是人墜入四有邊論 想陰盡處。有四分位。計此以為有邊無邊 二釋四。一三世。
一者。是人心計生元流用不息。計過未者。名為有邊。計相續心。名為無邊 此人心計。行陰現今流注不息。名為無邊。過未不見。名為有邊。此約流用生滅不息無有邊際。說無邊耳 二眾生。
二者。是人觀八萬劫則見眾生。八萬劫前寂無聞見。無聞見處。名為無邊。有眾生處。名為有邊 雖八萬劫見於眾生。然有分劑。故曰有邊。此外寂然不見有生。則無分劑。
【現代漢語翻譯】 現代漢語譯本 『性』：認為自己的心如同微塵一般。這是因為心性微妙隱秘難以察覺，所以才用微塵來比喻，並非指它真的微小。這些人執著于這種微細的心性，並認為這就是『我』。『我』的含義是自在和主宰。因此，心效能夠流轉變化，而其本性卻不會改變。心效能夠使這粗糙的色身（rupa-skandha）有生有滅，因為這粗糙的色身都是從『我』的心中流出。從心中流出的事物被稱為無常，而能夠流出事物的心性則被稱為常性。四種行蘊是常，其餘的都是無常。
四種情況是：這些人知道想陰（samjna-skandha）已經消盡，看見行陰（samskara-skandha）在流轉。他們認為行陰是恒常流動的，所以是常性。而色陰（rupa-skandha）、受陰（vedana-skandha）、想陰等現在已經滅盡，所以是無常。行陰顯露出來，可以清楚地看到它的遷流變化，所以執著地認為它是常。而想陰等在觀想中暫時伏藏不起作用，所以執著地認為它們是無常。因此，他們認為這個身體一部分是無常的，一部分是常的。這是第三種錯誤的知見。
由於這種認為一部分是無常，一部分是常的計度，他們墮落到外道之中，被迷惑而遠離了菩提自性（bodhi-nature）。這就是所謂的第三種外道，即一部分常論。
四四有邊論之三：首先是標出論點。
此外，在三摩地（samadhi）中，一些善男子能夠堅定正念，不被邪魔所擾。他們窮究眾生之本源，觀察那幽微清凈、恒常擾動的本元。在對分位進行觀察時，產生了錯誤的計度。這些人就會墮入四有邊論之中。在想陰消盡之處，有四種分位，他們就根據這些分位來判斷有邊無邊。
第二是解釋四種情況。第一種是三世。
第一種情況是：這些人用心去推算生命本源的流轉不息，如果推算過去和未來，就認為是有邊；如果推算相續不斷的心，就認為是無邊。這些人用心推算，認為行陰現在正在流注，永不停息，所以是無邊；而過去和未來無法看見，所以是有邊。這是從流轉生滅永不停息，沒有邊際的角度來說無邊。
第二種情況是：這些人觀察到八萬劫（kalpa）之內有眾生存在，而在八萬劫之前，則寂靜無聲，沒有任何見聞。沒有見聞的地方，就認為是無邊；有眾生存在的地方，就認為是有邊。雖然在八萬劫之內能夠見到眾生，但畢竟有其範圍和界限，所以說是有邊。而八萬劫之外一片寂靜，看不到任何生命存在，因此沒有範圍和界限。
【English Translation】 English version 'Nature': Considering one's own mind to be like a mote of dust. This is because the nature of the mind is subtle and difficult to perceive, hence the analogy to a mote of dust, not implying it is truly small. These individuals cling to this subtle mind-nature, regarding it as 'I'. The meaning of 'I' is freedom and mastery. Therefore, the mind-nature can flow and change, yet its inherent nature remains unaltered. The mind-nature enables this coarse physical body (rupa-skandha) to undergo birth and death, as this coarse physical body originates from the 'I' mind. What flows out from the mind is called impermanent, while the mind-nature that enables the outflow is called permanent. The four skandhas of formations are permanent, while the rest are impermanent.
The four cases are: These individuals know that the skandha of perception (samjna-skandha) has been exhausted, and they see the skandha of formations (samskara-skandha) flowing. They consider the skandha of formations to be constantly flowing, hence permanent. The skandha of form (rupa-skandha), the skandha of feeling (vedana-skandha), the skandha of perception, etc., have now been extinguished, hence impermanent. The skandha of formations is revealed, and its shifting and changing can be clearly seen, hence the clinging to it as permanent. The skandha of perception, etc., are temporarily dormant and inactive in contemplation, hence the clinging to them as impermanent. Therefore, they believe that one part of this body is impermanent, and one part is permanent. This is the third kind of erroneous view.
Due to this calculation that one part is impermanent and one part is permanent, they fall into externalist paths, being deluded and straying from the bodhi-nature (bodhi-nature). This is what is called the third type of externalist, the doctrine of partial permanence.
Three of the four doctrines of finitude: First, the statement of the thesis.
Furthermore, in samadhi (samadhi), some virtuous men can maintain steadfast right mindfulness, undisturbed by demons. They exhaustively investigate the origin of sentient beings, observing that subtle, pure, and constantly agitated source. When observing the divisions, they generate erroneous calculations. These individuals will fall into the four doctrines of finitude. In the place where the skandha of perception is exhausted, there are four divisions, and they use these divisions to judge finitude and infinitude.
Second, the explanation of the four cases. The first is the three times.
The first case is: These individuals use their minds to calculate the ceaseless flow of the origin of life. If they calculate the past and future, they consider it finite; if they calculate the continuous mind, they consider it infinite. These individuals use their minds to calculate, believing that the skandha of formations is currently flowing, never ceasing, hence infinite; while the past and future cannot be seen, hence finite. This is speaking of infinitude from the perspective of the ceaseless flow of arising and ceasing, without boundaries.
The second case is: These individuals observe that sentient beings exist within eighty thousand kalpas (kalpa), while before eighty thousand kalpas, there is silence and no perception. The place where there is no perception is considered infinite; the place where sentient beings exist is considered finite. Although sentient beings can be seen within eighty thousand kalpas, there are still limits and boundaries, hence it is said to be finite. Beyond eighty thousand kalpas, there is silence, and no life can be seen, hence there are no limits or boundaries.
故執無邊 三心性。
三者。是人計我遍知得無邊性。彼一切人現我知中。我曾不知彼之知性。名彼不得無邊之心但有邊性 我能遍知一切眾生。一切眾生現為我知故我即得無邊心也。我曾不知下。彼一切人雖有于知。此知且不現我知中。以不現故。即是有邊 四生滅。
四者。是人窮行陰空。以其所見。心路籌度一切眾生。一身之中。計其咸皆半生半滅。明其世界一切所有。一半有邊。一半無邊 窮行陰空者。想盡行露。今于觀中。研令取空也。以研窮心。計度行陰。一切眾生一身之內即生即滅。世界亦爾。生處有邊。滅處無邊。生現見故。滅不見故 三結。
由是計度有邊無邊。墮落外道。惑菩提性。是則名為第四外道立有邊論 五四不死矯亂論三。一標。
又三摩中諸善男子。堅凝正心。魔不得便。窮生類本。觀彼幽清常擾動元。于知見中生計度者。是人墜入四種顛倒不死矯亂遍計虛論 此人于知見中。不能抉擇。有人問者。皆矯智亂答。言不死者。準婆沙說。外道計天常住名為不死。計不亂答得生彼天。若實不知而輒答者。恐成矯亂。故有問時。答言秘密不應皆說。或不定答。佛法呵云此真矯亂 二釋四。一八亦。
一者。是人觀變化元。見遷流處。名之為變。見相續處。名
【現代漢語翻譯】 現代漢語譯本 因此，他們執著于『無邊』，並認為這是三種心性。
第三種情況是，這些人認為自己具有遍知的能力，從而獲得了『無邊』的性質。他們認為所有人都存在於他們的認知之中，但他們卻從未了解過其他人的認知性質。這被稱為他們無法獲得『無邊』的心，而只有『有邊』的性質。他們認為自己能夠遍知一切眾生，一切眾生都顯現在他們的認知之中，因此他們獲得了『無邊』的心。但『我曾不知』意味著，雖然其他人具有認知能力，但這種認知並未顯現在他們的認知之中。因為沒有顯現，所以就是『有邊』。
第四種情況是，這些人窮盡地觀察行陰（saṃskāra-skandha）的空性。根據他們所見，用心去推測一切眾生，認為眾生在一個身體之中，都處於一半生一半滅的狀態。他們認為世界的一切事物，一半是『有邊』的，一半是『無邊』的。『窮行陰空』是指想陰（saṃjñā-skandha）消盡，行陰顯露。現在在觀照中，研究並使其空無。用研究窮盡的心，去推測行陰。一切眾生在一個身體之內，既生又滅，世界也是如此。生之處是『有邊』的，滅之處是『無邊』的。因為生是顯而易見的，而滅是不可見的。
由於這種對『有邊』和『無邊』的推測，他們墮落於外道，迷惑于菩提（bodhi）的自性。這就是所謂的第四種外道，他們建立了『有邊』的理論。
第五種情況是四種『不死矯亂論』，分為三部分。首先是標示。
此外，在三摩地（samādhi）中，一些善男子堅定地保持正念，不給魔（māra）以可乘之機。他們窮盡地探究眾生的本源，觀察那幽微清凈、持續擾動的根源。在認知和見解中產生推測的人，會墜入四種顛倒的、『不死矯亂』的遍計虛論之中。這些人對於認知和見解，無法做出決斷。如果有人提問，他們會用虛假的智慧來混亂地回答。所謂『不死』，根據《婆沙論》的說法，外道認為天是常住的，所以稱為『不死』。他們認為不混亂地回答，就能往生到那些天界。如果真的不知道卻隨意回答，恐怕會變成矯亂。因此，當有人提問時，他們會回答說這是秘密，不應該全部說出來。或者用不確定的方式回答。佛法呵斥說，這才是真正的矯亂。
第二部分是解釋四種論。第一種是八亦論。
第一種情況是，這些人觀察變化的根源，看到遷流變化的地方，稱之為『變』；看到相續不斷的地方，稱之為『續』。
【English Translation】 English version Therefore, they cling to 'boundlessness' and consider it to be the nature of the three minds.
The third case is that these people believe they have the ability of omniscience, thereby obtaining the nature of 'boundlessness'. They believe that all people exist within their cognition, but they have never understood the cognitive nature of others. This is called their inability to obtain a 'boundless' mind, but only a 'bounded' nature. They believe they can know all sentient beings, and all sentient beings appear in their cognition, so they obtain a 'boundless' mind. But 'I have never known' means that although other people have cognitive abilities, this cognition does not appear in their cognition. Because it does not appear, it is 'bounded'.
The fourth case is that these people exhaustively observe the emptiness of the saṃskāra-skandha (mental formations). Based on what they see, they use their minds to speculate about all sentient beings, believing that sentient beings are in a state of half-life and half-death within one body. They believe that everything in the world is half 'bounded' and half 'unbounded'. 'Exhausting the emptiness of the saṃskāra-skandha' refers to the saṃjñā-skandha (perception) being exhausted and the saṃskāra-skandha being revealed. Now, in contemplation, they study and make it empty. Using the mind of exhaustive study, they speculate about the saṃskāra-skandha. All sentient beings are both born and die within one body, and so is the world. The place of birth is 'bounded', and the place of death is 'unbounded'. Because birth is obvious, while death is invisible.
Due to this speculation about 'boundedness' and 'boundlessness', they fall into external paths and are confused about the nature of bodhi (enlightenment). This is the so-called fourth type of external path, who establish the theory of 'boundedness'.
The fifth case is the four types of 'immortal evasive doctrines', divided into three parts. First is the indication.
Furthermore, in samādhi (concentration), some good men firmly maintain right mindfulness, not giving māra (demon) an opportunity to take advantage. They exhaustively explore the origin of sentient beings, observing that subtle, pure, and constantly disturbing source. Those who generate speculation in cognition and views will fall into four inverted, 'immortal evasive' pervasive false theories. These people cannot make decisions about cognition and views. If someone asks a question, they will answer confusedly with false wisdom. The so-called 'immortal', according to the Vibhasa, externalists believe that the heavens are permanent, so they are called 'immortal'. They believe that answering without confusion will allow them to be reborn in those heavens. If they really don't know but answer arbitrarily, they are afraid of becoming evasive. Therefore, when someone asks a question, they will answer that it is a secret and should not be fully revealed. Or they answer in an uncertain way. The Dharma scolds that this is true evasion.
The second part is the explanation of the four doctrines. The first is the eight-also doctrine.
The first case is that these people observe the origin of change, seeing the place of migration and change, they call it 'change'; seeing the place of continuous succession, they call it 'succession'.
之為恒。見所見處。名之為生。不見見處。名之為滅。相續之因性不斷處。名之為增。正相續中中所離處。名之為減。各各生處。名之為有。互互亡處。名之為無。以理都觀。用心別見 別義觀行也。於一生滅行陰。分為八義。別見謂常變生滅增減有無也。不見見者見不見也。滅處不可見故。余如文。
有求法人。來問其義。答言我今亦生亦滅亦有亦無亦增亦減。於一切時皆亂其語。令彼前人遺失章句 約義答問。略舉六義也。以不能定其道理。但兩楹答。故云亦生亦滅等。令彼前人于章句中不得義理。故云遺失章句 二唯無。
二者。是人諦觀其心互互無處。因無得證。有人來問。唯答一字。但言其無。除無之餘無所言說 唸唸滅處。名互互無。以心才生即滅。無體可得。行既如是。諸法亦然。故云因無得證。故有問者。但答無耳 三隻是。
三者。是人諦觀其心各各有處。因有得證。有人來問。唯答一字。但言其是。除是之餘無所言說 唸唸生處。名各各有。因是得證一切皆有。有人來問但答是者。雖見其心念念有生意計皆有。又見其滅。不敢答有。故但答是。擬防其失 四俱見。
四者。見人有無俱見。其境枝故其心亦亂。有人來問。答言亦有即是亦無亦無之中不是亦有。一切矯亂。
【現代漢語翻譯】 現代漢語譯本：
稱之為恒常。見到所見之處，稱之為生。見不到所見之處，稱之為滅。相續的原因和性質沒有斷絕的地方，稱之為增。在正常的相續中，中間斷開的地方，稱之為減。各自產生的地方，稱之為有。互相消失的地方，稱之為無。用理智全面地觀察，用心來分別地看待（這是用不同的意義來觀察修行）。對於一生一滅的行陰（Samkhya，五蘊之一），分為八種意義。分別看待就是看待常、變、生、滅、增、減、有、無。見不到所見之處，就是見到不見之處。因為滅的地方不可見。其餘的就像文字所說的那樣。
有求法的人，來問這些意義。回答說我現在也是生也是滅，也是有也是無，也是增也是減。在所有的時候都擾亂他的話語，讓那個人遺失了章句（這是根據意義來回答問題，簡略地舉出六種意義）。因為不能確定其中的道理，只是兩邊都回答，所以說也是生也是滅等等。讓那個人在章句中得不到意義，所以說遺失了章句（這是第二種情況，唯有無）。
第二種情況是，這個人仔細觀察他的心互相消失的地方，因為無而得到證悟。有人來問，只回答一個字，只說『無』。除了『無』之外，沒有其他可說的（唸唸滅去的地方，叫做互相消失。因為心才產生就滅去，沒有實體可以得到。行為既然是這樣，一切法也是這樣，所以說因為無而得到證悟。所以有人問，只回答『無』）。
第三種情況是，這個人仔細觀察他的心各自存在的地方，因為有而得到證悟。有人來問，只回答一個字，只說『是』。除了『是』之外，沒有其他可說的（唸唸產生的地方，叫做各自存在。因為『是』而得到證悟一切皆有。有人來問，只回答『是』，雖然見到他的心念念有生，意念計算都是有，又見到他的滅，不敢回答有，所以只回答『是』，想要防止其中的過失）。
第四種情況是，見到人說有和無都見到。他的境界是旁枝末節，所以他的心也很亂。有人來問，回答說也是有，就是也是無，也是無之中不是也是有。一切都矯揉造作，混亂不堪。
【English Translation】 English version:
It is called constancy. Seeing the place where seeing occurs is called birth. Not seeing the place where seeing occurs is called cessation. The place where the cause and nature of continuity are not interrupted is called increase. The place that is separated in the midst of normal continuity is called decrease. The place where each arises is called existence. The place where each disappears is called non-existence. Observe comprehensively with reason, and view separately with the mind (this is observing practice with different meanings). For the form aggregate (Skandha, one of the five aggregates) of one birth and one cessation, it is divided into eight meanings. Viewing separately means viewing constancy, change, birth, cessation, increase, decrease, existence, and non-existence. Not seeing the place of seeing is seeing the place of not seeing. Because the place of cessation cannot be seen. The rest is as the text says.
If there is a Dharma seeker who comes to ask about these meanings, answer that I am now also born and also cease, also exist and also not exist, also increase and also decrease. At all times, confuse his words, causing that person to lose the sentences (this is answering questions according to meaning, briefly listing six meanings). Because he cannot determine the reason, he only answers on both sides, so he says also birth and also cessation, etc. Causing that person to not obtain the meaning in the sentences, so it is said that he loses the sentences (this is the second case, only non-existence).
The second case is that this person carefully observes the place where his mind mutually disappears, and attains enlightenment because of non-existence. If someone comes to ask, he only answers one word, only saying 'non-existence'. Apart from 'non-existence', there is nothing else to say (the place where thoughts cease one after another is called mutual disappearance. Because the mind arises and then ceases, there is no substance to be obtained. Since behavior is like this, all dharmas are also like this, so it is said that enlightenment is attained because of non-existence. Therefore, if someone asks, he only answers 'non-existence').
The third case is that this person carefully observes the place where his mind each exists, and attains enlightenment because of existence. If someone comes to ask, he only answers one word, only saying 'is'. Apart from 'is', there is nothing else to say (the place where thoughts arise one after another is called each existence. Because of 'is', enlightenment is attained that all exists. If someone comes to ask, he only answers 'is', although he sees that his mind has thoughts arising one after another, and his thoughts calculate that all exists, and he also sees its cessation, he does not dare to answer existence, so he only answers 'is', wanting to prevent the fault in it).
The fourth case is that he sees people saying that both existence and non-existence are seen. His realm is peripheral, so his mind is also confused. If someone comes to ask, he answers that it is also existence, which is also non-existence, and in non-existence it is not also existence. Everything is artificial and chaotic.
無容窮詰 此有無俱計也。其境枝故其心亦亂者。以不定是一義。故成亂也。以前二論但偏證有無。今此一論即有無俱見也。亦有即是亦無者。意計亦有之中即有于無。得成有無計也。亦無之中不是亦有者。雖于有中說無。二相各別。故云不是亦有。無容窮詰者。若詰有即是無。又云無中不是亦有。若詰無不是有。又云亦有即是亦無。互相遮防。故難窮詰 三結。
由此計度矯亂虛無。墮落外道。惑菩提性。是則名為第五外道四顛倒性不死矯亂遍計虛論 如是四論。長阿含云。一者若沙門婆羅門等。作如是見。云不知善惡有報耶。若如是問我。我不能答。有愧有畏。我當答言。此事異此事不異。此事非異非不異。是為初見。二以他世有無問。亦作此答。三以何者為善惡問。亦作此答。第四愚冥暗鈍。若他有問。俱隨言印可。但云如是。如有問云蘊有幾種。彼反問云。汝意謂幾。他即答言我意謂五。彼云如是。或云此事異等 六十六有相論三。初標。
又三摩中諸善男子。堅凝正心。魔不得便。窮生類本。觀彼幽清常擾動元。于無盡流生計度者。是人墜入死後有相發心顛倒 無盡流行陰也。今見行遷。卻執於我。死後有相者。以行是我所有故。行既遷流不息。故我死後有相也 二釋二。初本計。
或
【現代漢語翻譯】 現代漢語譯本： 『無容窮詰』，這是既計較『有』又計較『無』。他們的境界是枝蔓紛雜的，所以他們的心也混亂。因為『不定』就是一種意義，所以造成混亂。之前的兩種論述只是偏頗地論證『有』或『無』，而現在這一論述則是『有』和『無』都看到了。『亦有即是亦無』，意思是計較『亦有』之中就包含了『無』，從而構成『有無』的計較。『亦無之中不是亦有』，即使在『有』中說『無』，兩種相狀也是各自不同的，所以說『不是亦有』。『無容窮詰』，如果詰問『有』就是『無』，又說『無』中『不是亦有』；如果詰問『無』不是『有』，又說『亦有』就是『亦無』，互相遮擋，所以難以窮盡詰問。以上是第三種論述的結論。
由此計較揣度，矯揉造作，虛妄不實，墮落於外道，迷惑菩提自性。這就是第五種外道的四種顛倒之性，不死矯亂，普遍計較的虛妄論述。像這樣的四種論述，《長阿含經》中說：『第一種是，如果沙門、婆羅門等人，持有這樣的見解，說不知道善惡有報嗎？如果這樣問我，我不能回答，因為有愧疚和畏懼。我應當回答說，這件事和這件事是不同的，這件事和這件事不是不同的，這件事既不是不同也不是不不同。』這是第一種見解。第二種是用他世的有無來問，也作這樣的回答。第三種是用什麼是善什麼是惡來問，也作這樣的回答。第四種是愚昧昏暗遲鈍，如果別人有所問，都隨著別人的話語印可，只是說『如是』。如果有人問蘊有幾種，他反問說，你認為有幾種？別人就回答說，我認為有五種。他就說『如是』，或者說『這件事不同』等等。《六十六有相論》第三，首先是標出。
再者，在三摩地（Samadhi，定、等持）中，各位善男子，堅定凝聚正心，魔就無法得逞。窮究眾生種類的根本，觀察那幽微清凈、常時擾動的本元，對於無盡的遷流而生起計度，這種人就會墜入死後有相的發心顛倒。『無盡流行』指的是行陰。現在見到遷流變化，卻執著于『我』。『死後有相』，是因為行是『我』所擁有的，所以行既然遷流不息，所以『我』死後仍然有相。這是第二種解釋中的第二部分，首先是根本的計較。
【English Translation】 English version: 『No room for exhaustive questioning,』 this is to calculate both 『existence』 and 『non-existence.』 Their state is branched and complex, so their minds are also confused. Because 『indefinite』 is one meaning, it leads to confusion. The previous two arguments only partially prove 『existence』 or 『non-existence,』 while this argument sees both 『existence』 and 『non-existence.』 『Also existence is also non-existence,』 meaning that calculating 『also existence』 includes 『non-existence,』 thus forming the calculation of 『existence and non-existence.』 『Among also non-existence, it is not also existence,』 even if 『non-existence』 is spoken of within 『existence,』 the two aspects are distinct, so it is said 『not also existence.』 『No room for exhaustive questioning,』 if questioning 『existence』 is 『non-existence,』 it is also said that 『within non-existence, it is not also existence』; if questioning 『non-existence』 is not 『existence,』 it is also said that 『also existence』 is 『also non-existence,』 mutually blocking each other, so it is difficult to exhaustively question. The above is the conclusion of the third argument.
By these calculations and speculations, contrived and false, falling into external paths, deluding the Bodhi-nature (Bodhi-nature, 菩提自性). This is the fifth external path's four inverted natures, immortal contrivance, universally calculated false arguments. Such four arguments, the Dirgha Agama Sutra (長阿含經) says: 『The first is, if ascetics, Brahmins (Brahmin, 婆羅門), etc., hold such a view, saying, do not know if good and evil have retribution? If asked this, I cannot answer, because of shame and fear. I should answer, this matter and this matter are different, this matter and this matter are not different, this matter is neither different nor not different.』 This is the first view. The second is to ask about the existence or non-existence of the other world, and also give this answer. The third is to ask what is good and what is evil, and also give this answer. The fourth is ignorant, dark, and dull, if others ask, they all follow others' words and approve, just saying 『thus.』 If someone asks how many kinds of skandhas (skandhas, 蘊) there are, he asks back, how many do you think there are? The other person answers, I think there are five. He says 『thus,』 or says 『this matter is different,』 etc. The Sixty-Six Heterodox Views (六十六有相論), third, first the heading.
Furthermore, in Samadhi (Samadhi, 三摩地), good men, firmly concentrate their right minds, so that demons cannot take advantage. Exhaustively investigate the root of sentient beings, observe that subtle, pure, constantly disturbing origin, and generate calculations about the endless flow, such people will fall into the inverted mind of having form after death. 『Endless flow』 refers to the form skandha (skandha, 陰). Now seeing the changing flow, they cling to 『I.』 『Having form after death』 is because form is what 『I』 possess, so since form is constantly flowing, 『I』 still have form after death. This is the second part of the second explanation, first the fundamental calculation.
自固身。云色是我。或見我圓含遍國土。云我有色。或彼前緣隨我回復。云色屬我。或復我依行中相續。云我在色。皆計度言死後有相。如是循環有十六相 初約色蘊具出四句。皆云死後有相。如是循環。例作后三陰十二句也。固身者。固堅也。堅執現今形色是我本體。色陰既爾。受想行等例此而作。成十六句。問前三陰盡。唯行識二陰。何得更執前三又不言識。答前之三陰。觀中雖破。但約觀法增勝不被陰迷。善巧安忍不生過患。豈可都無謂之破耶。今觀行陰。依止前三遷流相續。故執三也。不言識者行陰覆故。由是通前而不言識也 二別計。
從此或計。畢竟煩惱。畢竟菩提。兩性並驅。各不相觸 既十六相皆死後有。煩惱亦爾。以是生死根故。菩提亦爾。以是覺元明故。真妄兩驅。畢竟無改。二皆有相也 三結。
由此計度死後有故。墮落外道。惑菩提性。是則名為第六外道立五陰中死後有相心顛倒論 七八無相論三。初標。
又三摩中諸善男子。堅凝正心。魔不得便。窮生類本。觀彼幽清常擾動元。于先除滅色受想中生計度者。是人墜入死後無相發心顛倒 見前三陰已滅。當知行陰亦應還滅。即計死後斷滅。總名無相 二釋二。初本計。
見其色滅形無所因。觀其想滅心無所繫。知
【現代漢語翻譯】 現代漢語譯本： 『自固身』。認為『云色是我』。或者看見我的圓滿包含遍及所有國土。認為『云我有色』。或者彼前緣隨著我回復。認為『云色屬於我』。或者又認為我依靠行蘊在相續中。認為『我在色』。這些都是計度言說死後有相。這樣循環有十六種相。首先約色蘊完全提出四句，都說死後有相。這樣循環，可以類推後三陰的十二句。『固身』，是固執堅守的意思。堅決執著現在這個形色是我的本體。色陰既然這樣，受、想、行等也照此而作，成就十六句。問：前三陰已經盡滅，只有行、識二陰，為什麼還要執著前三陰？又不提識陰？答：前面的三陰，在觀照中雖然破除了，但只是就觀照的方法增勝，不被陰所迷惑，善巧安忍，不產生過患。難道可以完全沒有，說成是破除了嗎？現在觀照行陰，依止前面的三陰遷流相續，所以執著三陰。不提識陰，是因為行陰覆蓋了它。因此貫通前面而不提識陰。二、別計。 從此或者計度，畢竟是煩惱，畢竟是菩提，兩種性質並駕齊驅，各自不相接觸。既然十六相都是死後有，煩惱也是這樣，因為這是生死的根本。菩提也是這樣，因為這是覺悟的本源光明。真妄兩種力量並駕齊驅，畢竟沒有改變，二者都有相。三、總結。 由此計度死後有，所以墮落外道，迷惑菩提的本性。這就叫做第六種外道，立於五陰中死後有相的心顛倒論。七、八、無相論三。初、標。 又在三摩地中，各位善男子，堅定凝聚正心，魔就無法得逞。窮究眾生種類的根本，觀察那幽暗清凈、經常擾動的本源，對於先前已經除滅的色、受、想中產生計度的人，這個人就墜入死後無相的發心顛倒。看見前三陰已經滅除，應當知道行陰也應該還滅，就計度死後斷滅，總名為無相。二、釋二。初、本計。 看見色蘊滅了，形體沒有所依靠的原因；觀察想蘊滅了，心沒有所繫屬的地方；知道
【English Translation】 English version: 'Clinging to the self as solid'. Thinking 'The cloud of form is me'. Or seeing my perfection encompassing all lands. Thinking 'The cloud of me has form'. Or that former conditions follow my return. Thinking 'The cloud of form belongs to me'. Or again, thinking that I rely on the activity aggregate in continuous succession. Thinking 'I am in form'. All these are calculations and statements about having characteristics after death. Such a cycle has sixteen aspects. First, regarding the form aggregate, four statements are fully presented, all saying there are characteristics after death. Such a cycle can be analogized to the twelve statements of the latter three aggregates. 'Clinging to the self as solid' means clinging firmly. Firmly clinging to the present form and color as my essence. Since the form aggregate is like this, feeling, perception, and volition are also made accordingly, completing sixteen statements. Question: The first three aggregates have already ceased, only the activity and consciousness aggregates remain. Why still cling to the first three aggregates? And why not mention the consciousness aggregate? Answer: Although the previous three aggregates have been broken through in contemplation, it is only in terms of the increasing superiority of the method of contemplation, not being deluded by the aggregates, skillfully enduring and not producing faults. How can it be said that they are completely non-existent and called broken through? Now contemplating the activity aggregate, relying on the previous three aggregates in continuous succession, therefore clinging to the three aggregates. Not mentioning the consciousness aggregate is because the activity aggregate covers it. Therefore, it connects to the previous ones without mentioning the consciousness aggregate. Second, separate calculations. From this, one may calculate that ultimately there is affliction, and ultimately there is Bodhi (enlightenment), the two natures running parallel, each not touching the other. Since the sixteen aspects all have existence after death, so does affliction, because it is the root of birth and death. So does Bodhi, because it is the bright source of awakening. The two forces of truth and falsehood run parallel, ultimately without change, both having characteristics. Third, conclusion. Due to these calculations about having existence after death, one falls into external paths, confused about the nature of Bodhi. This is called the sixth type of external path, establishing the theory of mind's inverted views about having characteristics after death within the five aggregates. Seven, eight, the theory of no characteristics in three parts. First, the heading. Furthermore, in Samadhi (meditative concentration), good men, firmly concentrate their minds, so that demons cannot take advantage. Exhaustively investigating the origin of living beings, observing that dark and pure, constantly disturbing source, those who generate calculations about the previously eliminated form, feeling, and perception, fall into the inverted view of initiating the mind with no characteristics after death. Seeing that the previous three aggregates have been eliminated, one should know that the activity aggregate should also return to cessation, thus calculating annihilation after death, generally called no characteristics. Second, explanation in two parts. First, the original calculation. Seeing that the form aggregate has ceased, the body has no cause to rely on; observing that the perception aggregate has ceased, the mind has no place to be attached to; knowing that
其受滅無復連綴。陰性銷散。縱有生理而無受想。與草木同。此質現前猶不可得。死後云何更有諸相。因之勘校。死後相無。如是循環。有八無相 此約四陰。現在因亡。未來果滅。都成於八 二別計。
從此或計。涅槃因果一切皆空。徒有名字。究竟斷滅 陰既因果皆無。涅槃因果亦皆斷滅。斯則有為無為染凈諸法因果俱無。故云一切皆空 三結。
由此計度死後無故。墮落外道。惑菩提性。是則名為第七外道立五陰中死後無相心顛倒論 八八俱非論三。初標。
又三摩中諸善男子。堅凝正心。魔不得便。窮生類本。觀彼幽清常擾動元。於行存中。兼受想滅。雙計有無。自體相破。是人墜入死後俱非起顛倒論 此先將已滅三陰。例現存行陰。得四個非有偏句。又將行存一陰。例前已滅三陰。得四個非無偏句。前後相望。每陰皆得非有非無。成四俱非。現在既爾。死後亦然。現在未來共成八也。故云死後俱非也 二釋二。初本計。
色受想中見有非有。行遷流內觀無不無。如是循環窮盡陰界。八俱非相。隨得一緣。皆言死後有相無相 色等三陰先雖是有。而今破盡。故云非有。例行亦爾。此四非有也。行遷流內觀無不無者。若將行陰。例前為無。現且唸唸遷流不斷。此又非無。行既非無。前
【現代漢語翻譯】 現代漢語譯本 其所承受的滅亡不再有任何連線。五陰的陰性部分消散。即使有生理活動，也沒有感受和思想，與草木相同。這種物質形態現在都無法獲得，死後又怎麼會有各種形態呢？因此進行考察，死後什麼形態都沒有。這樣循環，共有八種無相的說法。這是就色受想行四陰來說的，現在的因消失，未來的果滅亡，總共形成八種無相的說法。這是第二種特別的計度。 從此就有人認為，涅槃（Nirvana，佛教術語，指解脫后的境界）的因和果一切都是空，只有名字，最終是斷滅。既然五陰的因和果都沒有，那麼涅槃的因和果也都是斷滅。這樣一來，有為法和無為法，染污法和清凈法，它們的因果都沒有了，所以說一切皆空。這是第三種總結。 由於這樣計度死後什麼都沒有，所以墮落到外道，迷惑了菩提自性（Bodhi nature，指覺悟的本性）。這就叫做第七種外道，在五陰中建立死後無相的心顛倒論。八俱非論分為三部分。首先是標出。 還有，在三摩地（Samadhi，指禪定）中，各位善男子，堅定凝固正心，魔就無法得逞。窮究眾生的根本，觀察那幽微清凈、經常擾動的根源，在行陰存在的時候，兼顧受想二陰已經滅去，同時計較有和無，自體互相矛盾。這種人就會墮入死後俱非的顛倒論。這是先把已經滅去的受想識三陰，比照現在存在的行陰，得出四個非有的偏頗結論。又把行陰的存在，比照前面已經滅去的三陰，得出四個非無的偏頗結論。前後對照，每一種陰都得出非有非無的結論，形成四種俱非。現在既然這樣，死後也是這樣。現在和未來共同形成八種俱非。所以說死後俱非。第二部分是解釋，分為兩部分，首先是根本的計度。 在色受想三陰中，看到有也不是有。在行陰的遷流變化中，觀察無也不是無。這樣循環，窮盡五陰的界限，得到八種俱非的相狀。隨便得到一種因緣，都說死後是有相還是無相。色等三陰先前雖然是有，但現在已經破盡，所以說非有。比照行陰也是這樣，這是四種非有。在行陰的遷流變化中，觀察無也不是無，如果把行陰比照前面的三陰，認為是無，但現在行陰唸唸遷流不斷，這又不是無。行陰既然不是無，那麼前面的三陰也不是有。
【English Translation】 English version Their received extinction has no further connection. The feminine nature of the five skandhas (Pancha Skandha, refers to the five aggregates of existence: form, feeling, perception, mental formations, and consciousness) dissipates. Even if there is physiological activity, there is no sensation or thought, like plants and trees. This material form is unattainable even now; how can there be various forms after death? Therefore, upon investigation, there are no forms after death. Thus, cycling through, there are eight types of non-existence. This refers to the four skandhas of form, sensation, perception, and volition. The present cause disappears, and the future effect ceases, resulting in a total of eight types of non-existence. This is the second separate calculation. From this, some people believe that the cause and effect of Nirvana (Nirvana, a term in Buddhism referring to the state of liberation) are all empty, with only names, and ultimately cease to exist. Since the cause and effect of the five skandhas do not exist, then the cause and effect of Nirvana also cease to exist. In this case, the conditioned and unconditioned, defiled and pure dharmas (Dharma, refers to the teachings of the Buddha) all have no cause and effect, so it is said that everything is empty. This is the third conclusion. Because of this calculation that there is nothing after death, they fall into external paths, confused about Bodhi nature (Bodhi nature, refers to the nature of enlightenment). This is called the seventh heretical view, establishing the theory of the mind's inverted view of non-existence after death within the five skandhas. The theory of eight being neither is divided into three parts. First, the label. Furthermore, in Samadhi (Samadhi, refers to meditative concentration), virtuous men, with firm and solidified right minds, cannot be taken advantage of by demons. Exhaustively investigating the origin of sentient beings, observing that subtle, pure, and constantly disturbing source, while the volition skandha exists, considering that the sensation and perception skandhas have already ceased, simultaneously calculating existence and non-existence, the self contradicts itself. Such a person will fall into the inverted theory of neither existence nor non-existence after death. This first compares the already ceased sensation, perception, and consciousness skandhas to the currently existing volition skandha, resulting in four biased conclusions of non-existence. Then, it compares the existence of the volition skandha to the previously ceased three skandhas, resulting in four biased conclusions of non-non-existence. Comparing before and after, each skandha results in the conclusion of neither existence nor non-existence, forming four types of neither. Since it is like this now, it will be like this after death as well. The present and future together form eight types of neither. Therefore, it is said that it is neither after death. The second part is the explanation, divided into two parts, first the fundamental calculation. In the form, sensation, and perception skandhas, one sees that existence is not existence. In the changing flow of the volition skandha, one observes that non-existence is not non-existence. Thus, cycling through, exhausting the boundaries of the five skandhas, one obtains the appearance of eight types of neither. Casually obtaining a condition, one says that there is either existence or non-existence after death. The form, etc., three skandhas, although they existed before, have now been completely broken, so it is said that they are non-existent. Comparing the volition skandha in the same way, these are four types of non-existence. In the changing flow of the volition skandha, one observes that non-existence is not non-existence. If one compares the volition skandha to the previous three skandhas, considering it to be non-existent, but now the volition skandha is constantly changing, this is not non-existence. Since the volition skandha is not non-existent, then the previous three skandhas are not existent.
三亦爾。此四非無也。如是循環窮盡陰界者。現將四陰。循歷相例。一一皆見非有非無。故云循環。推至死後。故云窮盡陰界。隨得一緣者。即此四陰隨舉一陰。皆悉死後非有非無。今言有無者。有即非無。無即非有也 二別計。
又計諸行性遷訛故。心發通悟。有無俱非。虛實失措 此但現見行陰遷變。生中有滅。故非有。滅中有生。故非無。由是通悟一切皆是非有非無。何啻於八。虛實即無有也。有不定有。實何曾實。無不定無。虛何曾虛。舉著皆非。故云失措 三結。
由此計度死後俱非。后際昏瞢無可道故。墮落外道。惑菩提性。是則名為第八外道立五陰中死後俱非心顛倒論 后際下釋死後非義。無可道者。言有不有。言無不無。有無二途俱道不得也。現在尚爾。豈況死後不覺不知而言有無耶。故云昏瞢 九七斷滅論三。初標。
又三摩中諸善男子。堅凝正心。魔不得便。窮生類本。觀彼幽清常擾動元。於後后無生計度者。是人墜入七斷滅論 是人見行陰唸唸滅處。名後後無。設生七處。后皆斷滅。故成此論 二釋。
或計身滅。或欲盡滅。或苦盡滅。或極樂滅。或極舍滅。如是循環窮盡七除。現前銷滅。滅已無復 或計身滅即欲界人天也。同界地故。欲盡即初禪。苦盡即二禪。極
【現代漢語翻譯】 現代漢語譯本 三、亦是如此。這四種情況並非沒有道理。像這樣循環窮盡五陰（色、受、想、行、識，構成人的五種要素）的界限，現在將四陰（受、想、行、識）按照順序依次推論，每一個都能看出既非有也非無，所以說是循環。推論到死後，所以說是窮盡陰界。隨得一緣，就是說這四陰隨便舉出一個陰，都是死後既非有也非無。現在說有無，有就不是無，無就不是有。這是第二種不同的計度。 又有人計度諸行陰（遷流變化的心理活動）的性質是遷變錯誤的，心中產生通達領悟，認為有和無都不是，虛和實也失去了準則。這只是現見行陰遷變，生之中有滅，所以不是有；滅之中有生，所以不是無。因此通達領悟一切都是非有非無，何止於八種情況。虛實就是無有。有不一定是真的有，實又何曾是實？無不一定是真的無，虛又何曾是虛？舉出任何一種說法都是不對的，所以說是失去了準則。這是第三種總結。 由此計度死後都是俱非，死後的境界昏暗迷茫，沒有什麼可以言說的，因此墮落外道，迷惑菩提自性（覺悟的本性）。這就叫做第八種外道，立足於五陰之中，認為死後都是俱非的心顛倒論。后際，是解釋死後俱非的意義。無可道者，是說言有不是有，言無不是無，有和無兩條路都說不通。現在尚且如此，何況死後不覺不知，又怎麼能說有無呢？所以說是昏瞢。九、七斷滅論，分為三個部分。首先是標出。 又有在三摩地（專注的禪定狀態）中的善男子，堅定正心，魔不能得其便，窮究眾生的根本，觀察那幽微清凈、經常擾動的根源，對於後後無（唸唸滅處）產生計度，這種人就會墜入七斷滅論。這種人見到行陰唸唸滅處，叫做後後無。假設生於七處，之後都會斷滅，所以形成這種理論。這是第二種解釋。 或者計度身體滅亡，或者計度慾望滅盡，或者計度痛苦滅盡，或者計度極樂滅盡，或者計度極舍（完全放下）滅盡。像這樣循環窮盡七種消除，現前銷滅，滅了之後不再存在。或者計度身體滅亡，就是欲界（充滿慾望的境界）的人天。因為同在一個境界。慾望滅盡，就是初禪（禪定的第一層境界）。痛苦滅盡，就是二禪（禪定的第二層境界）。極
【English Translation】 English version Thirdly, it is also like this. These four are not without reason. Like this, cycling and exhausting the boundaries of the five skandhas (form, feeling, perception, mental formations, and consciousness, the five elements that constitute a person), now taking the four skandhas (feeling, perception, mental formations, and consciousness) and inferring them in sequence, each one can be seen as neither existent nor non-existent, so it is called cycling. Inferring to after death, so it is called exhausting the skandha boundaries. 'Following one condition' means that taking any one of these four skandhas, it is neither existent nor non-existent after death. Now, when we speak of existence and non-existence, existence is not non-existence, and non-existence is not existence. This is the second different calculation. Furthermore, some calculate that the nature of mental formations (the activities of the mind that are constantly changing) is changing and erroneous, and enlightenment arises in the mind, thinking that neither existence nor non-existence is correct, and that the criteria for emptiness and reality are lost. This is merely seeing the mental formations changing, with extinction within birth, so it is not existence; and birth within extinction, so it is not non-existence. Therefore, they understand that everything is neither existent nor non-existent, not just eight situations. Emptiness and reality are non-existent. Existence is not necessarily true existence, and reality has never been real. Non-existence is not necessarily true non-existence, and emptiness has never been empty. Any statement made is incorrect, so it is said that the criteria are lost. This is the third conclusion. Based on this calculation, everything is neither existent nor non-existent after death, and the realm after death is dark and confused, with nothing that can be said. Therefore, they fall into external paths and are deluded about the Bodhi nature (the nature of enlightenment). This is called the eighth external path, based on the five skandhas, holding the inverted view that everything is neither existent nor non-existent after death. 'The later limit' explains the meaning of neither existent nor non-existent after death. 'Nothing can be said' means that saying existence is not existence, and saying non-existence is not non-existence; neither the path of existence nor the path of non-existence can be spoken of. If it is like this now, how much more so after death, when one is unaware and unknowing, how can one speak of existence and non-existence? Therefore, it is said to be dark and confused. Ninth, the seven annihilationist views, divided into three parts. First, the heading. Furthermore, there are good men in samadhi (a state of focused meditation), who firmly maintain a correct mind, so that demons cannot take advantage of them. They exhaustively investigate the root of sentient beings, observing the subtle, pure, and constantly disturbing origin, and develop calculations about 'later and later non-existence' (the place where thoughts are constantly ceasing). Such people will fall into the seven annihilationist views. These people see the place where mental formations cease moment by moment, called 'later and later non-existence'. If they are born in seven places, they will all be annihilated afterward, so this theory is formed. This is the second explanation. Or they calculate the annihilation of the body, or the annihilation of desire, or the annihilation of suffering, or the annihilation of extreme bliss, or the annihilation of extreme equanimity (complete letting go). Like this, they cycle and exhaust the seven eliminations, which are extinguished before them, and after extinction, there is no more. Or they calculate the annihilation of the body, which is the human and heavenly realms of the desire realm (a realm full of desires), because they are in the same realm. The annihilation of desire is the first dhyana (the first level of meditation). The annihilation of suffering is the second dhyana (the second level of meditation). Extreme
樂即三禪。極舍即四禪及無色也。現前銷滅者。三陰已滅。行陰亦爾也。七處皆現斷滅。死後不復生也 三結。
由此計度死後斷滅。墮落外道。惑菩提性。是則名為第九外道立五陰中死後斷滅心顛倒論 十五現涅槃論三。初標。
又三摩中諸善男子。堅凝正心。魔不得便。窮生類本。觀彼幽清常擾動元。於後後有生計度者。是人墜入五涅槃論 行陰滅而復生。故云後後有也 二釋。
或以欲界為正轉依。觀見圓明。生愛慕故。或以初禪。性無憂故。或以二禪。心無苦故。或以三禪。極悅隨故。或以四禪。苦樂二亡不受輪迴生滅性故 以欲界為正轉依者。因修觀行。發欲界未至定。于觀心中。見圓明相。不捨欲界即是涅槃。為正轉依。或以初禪性無憂者。已離欲染。無復憂心。得輕安樂故。或以二禪心無苦者。即是極喜也。或以三禪極悅隨者。即極樂也。或以四禪苦樂二亡。即舍受也。
迷有漏天。作無為解。五處安隱為勝凈依。如是循環。五處究竟 不識教相。得此四禪及欲界定少分安樂。便計涅槃。執有漏天作無為解者。因修正定。忽發此禪得少輕安。非是究竟。便妄執計以為涅槃 三結。
由此計度五現涅槃。墮落外道。惑菩提性。是則名為第十外道立五陰中五現涅槃心顛倒論
【現代漢語翻譯】 現代漢語譯本 樂即三禪（Dhyana，禪那）。極舍即四禪及無色界（Arupa-dhatu，無色界）也。現前銷滅者，三陰（Skandha，蘊）已滅，行陰（Samskara-skandha，行蘊）亦爾也。七處（Sapta-sthanani，七處）皆現斷滅，死後不復生也，三結（Tri-samyojana，三結）。 由此計度死後斷滅，墮落外道（Tirthika，外道），惑菩提性（Bodhi-nature，菩提自性），是則名為第九外道立五陰（Panca-skandha，五蘊）中死後斷滅心顛倒論。十五現涅槃論（Panca-drishti-nirvana-vada，五現涅槃論）三，初標。 又三摩地（Samadhi，三摩地）中諸善男子，堅凝正心，魔不得便，窮生類本，觀彼幽清常擾動元，於後後有生計度者，是人墜入五涅槃論。行陰滅而復生，故云後後有也，二釋。 或以欲界（Kama-dhatu，欲界）為正轉依，觀見圓明，生愛慕故；或以初禪（Prathama-dhyana，初禪），性無憂故；或以二禪（Dvitiya-dhyana，二禪），心無苦故；或以三禪（Tritiya-dhyana，三禪），極悅隨故；或以四禪（Caturtha-dhyana，四禪），苦樂二亡不受輪迴生滅性故。以欲界為正轉依者，因修觀行，發欲界未至定，于觀心中，見圓明相，不捨欲界即是涅槃，為正轉依。或以初禪性無憂者，已離欲染，無復憂心，得輕安樂故。或以二禪心無苦者，即是極喜也。或以三禪極悅隨者，即極樂也。或以四禪苦樂二亡，即舍受也。 迷有漏天（Sasrava-deva，有漏天），作無為解，五處安隱為勝凈依，如是循環，五處究竟。不識教相，得此四禪及欲界定少分安樂，便計涅槃。執有漏天作無為解者，因修正定，忽發此禪得少輕安，非是究竟，便妄執計以為涅槃，三結。 由此計度五現涅槃，墮落外道，惑菩提性，是則名為第十外道立五陰中五現涅槃心顛倒論。
【English Translation】 English version 'Joy' is the third Dhyana (Dhyana, meditation). 'Extreme equanimity' is the fourth Dhyana and the Arupa-dhatu (Arupa-dhatu, formless realm). 'Present extinction' means the three Skandhas (Skandha, aggregates) have been extinguished, and so has the Samskara-skandha (Samskara-skandha, aggregate of mental formations). All seven sthanani (Sapta-sthanani, seven locations) appear to be completely annihilated, and there is no rebirth after death. These are the three Tri-samyojanas (Tri-samyojana, three fetters). Based on this calculation of annihilation after death, they fall into Tirthika (Tirthika, non-Buddhist) paths, confused about Bodhi-nature (Bodhi-nature, the nature of enlightenment). This is called the ninth non-Buddhist theory, which establishes the deluded view of annihilation after death within the Panca-skandha (Panca-skandha, five aggregates). The fifteen theories of present Nirvana (Panca-drishti-nirvana-vada, five views on Nirvana) have three parts, the first being the introduction. Furthermore, in Samadhi (Samadhi, concentration), if good men maintain a firm and correct mind, demons cannot take advantage. Exhaustively investigating the origin of living beings, they observe the subtle, clear, and constantly agitated source. If they speculate about future existences, these people fall into the five Nirvana theories. The Samskara-skandha disappears and reappears, hence the term 'future existences.' This is the second explanation. Some take the Kama-dhatu (Kama-dhatu, desire realm) as the correct basis for transformation, seeing perfect clarity and generating love and admiration. Others take the first Dhyana (Prathama-dhyana, first meditation), because it is free from sorrow. Others take the second Dhyana (Dvitiya-dhyana, second meditation), because the mind is free from suffering. Others take the third Dhyana (Tritiya-dhyana, third meditation), because it is accompanied by extreme joy. Others take the fourth Dhyana (Caturtha-dhyana, fourth meditation), because both suffering and joy are extinguished, and they do not experience the nature of cyclic existence. Taking the desire realm as the correct basis for transformation means that through cultivating contemplation, they develop the preliminary concentration of the desire realm. In the mind of contemplation, they see perfect clarity and do not abandon the desire realm, considering it Nirvana, the correct basis for transformation. Taking the first Dhyana as free from sorrow means they have already separated from the defilements of desire and have no more worries, attaining ease and joy. Taking the second Dhyana as free from suffering means it is extreme joy. Taking the third Dhyana as accompanied by extreme joy means it is extreme bliss. Taking the fourth Dhyana as the extinction of both suffering and joy means it is equanimity. They are deluded by Sasrava-deva (Sasrava-deva, conditioned heavens), interpreting it as unconditioned, taking the peace and security of the five places as the supreme pure reliance. Thus, they cycle through the five places to the ultimate end. Not understanding the teachings, they attain a small amount of peace and joy from these four Dhyanas and the concentration of the desire realm, and then consider it Nirvana. Holding onto the conditioned heavens as unconditioned means that through cultivating correct concentration, they suddenly develop these Dhyanas and attain a small amount of ease, which is not ultimate. They then falsely cling to it, considering it Nirvana. This is the third conclusion. Based on this calculation of the five present Nirvanas, they fall into non-Buddhist paths, confused about Bodhi-nature. This is called the tenth non-Buddhist theory, which establishes the deluded view of the five present Nirvanas within the Panca-skandha.
三結勸弘宣二。初結前諸境。
阿難。如是十種禪那狂解。皆是行陰用心互動。故現斯悟。眾生頑迷不自忖量。逢此現前以迷為解。自言登聖。大妄語成。墮無間獄 此十種境。乃是邪見因修正定而忽發生。故云狂解。由三陰滅。覺至行陰用心差異。故云互動。茍能深入禪定。以慧照察唯心境界。不取不著。自然消歇。若以為證。即墮邪見成地獄因 二敕勸弘宣。
汝等必須將如來語於我滅後傳示末法。遍令眾生覺了斯義。無令心魔自起深孽。保持覆護。訊息邪見。教其身心開覺真義于無上道不遭枝歧。勿令心祈得少為足作大覺王清凈標指 孽災也。想陰未盡猶引外魔。今想陰盡行陰明露。但于所覺境界。別生異見。執此為是。故云心魔。故令覺察善能訊息。不失正見。能至無上。故深付囑。傳而示之。俾修行者無入邪網失正覺路。枝歧邪道也 五破識陰三。一盡未盡相二。一明區宇二。一行盡益相。
阿難。彼善男子修三摩提行陰盡者。諸世間性幽清擾動同分生機。倏然墮裂。沉細綱紐補特伽羅。酬業深脈感應懸絕 前三句標人。諸世下正明行盡。世間性者。行陰即是世間體性。世間有二義。一有生滅。二性有漏。三可破壞。既墮世間。同以行陰生滅為性也。隱密故幽。離想故清。擾即是動。
【現代漢語翻譯】 現代漢語譯本： 三、總結勸勉弘揚宣講（分為兩部分）。首先，總結前面的各種境界： 『阿難，像這樣十種禪那中的狂妄理解，都是行陰用心互動作用的結果，所以才顯現出這些領悟。眾生愚昧迷惑，不能自己衡量，遇到這些現象就以迷惑為理解，自稱已經證得聖果，犯下大妄語，墮入無間地獄。』這十種境界，都是邪見因為修正定而忽然發生的，所以說是『狂解』。由於色、受、想三陰滅盡，覺悟到達行陰，用心出現差異，所以說是『互動』。如果能夠深入禪定，用智慧照察唯心的境界，不取不著，自然就會消歇。如果以為自己證得了什麼，就會墮入邪見，成為地獄之因。 二、敕令勸勉弘揚宣講： 『你們必須將如來的話語，在我滅度後傳示給末法時代的眾生，普遍地讓眾生覺悟這些道理，不要讓心魔自己產生深重的罪孽，保持覆護正念，消除邪見，教導他們的身心開悟真正的意義，在無上菩提道上不走上歧路，不要讓心存僥倖，得到少許就滿足，自以為是偉大的覺悟之王，清凈的標桿。』孽，是災禍的意思。想陰未盡的時候，還會引來外魔；現在想陰滅盡，行陰明顯顯露，只是對於所覺悟的境界，另外產生不同的見解，執著這些見解為真，所以說是『心魔』。所以要讓他們覺察，善於消除邪見，不失去正確的見解，才能到達無上菩提，所以深切地囑託他們，傳授並開示這些道理，使修行的人不進入邪網，不失去正確的覺悟之路。歧路，是邪道的意思。 五、破識陰（分為三部分）。一、盡與未盡的相狀。二、闡明區域（分為兩部分）。一、行盡的益處和相狀： 『阿難，那些善男子修習三摩地，行陰滅盡的人，諸世間的體性，幽隱清凈的擾動，同分生機，忽然墮落破裂，沉細的綱紐，補特伽羅（人我），酬償業力的深層脈絡，感應懸絕。』前面三句是標明對象。『諸世間』以下，正式說明行陰滅盡。『世間性』，行陰就是世間的體性。世間有兩種含義：一是生滅，二是體性有漏洞，三是可以破壞。既然墮入世間，同樣以行陰的生滅為體性。隱秘所以幽深，遠離想陰所以清凈，擾就是動。
【English Translation】 English version: 3. Conclusion and Exhortation to Propagate and Proclaim (in two parts). First, summarizing the previous states: 'Ananda, these ten kinds of deluded understandings in dhyana are all the result of the interaction of the mind's efforts in the form aggregate, hence these realizations appear. Sentient beings are ignorant and deluded, unable to measure themselves, and when encountering these phenomena, they mistake delusion for understanding, claiming to have attained sainthood, committing a great lie, and falling into the Avici Hell.' These ten states are all instances of wrong views suddenly arising due to the cultivation of right samadhi, hence they are called 'deluded understandings.' Because the aggregates of form, sensation, and perception are extinguished, and the awareness reaches the form aggregate, differences arise in the mind's efforts, hence it is called 'interaction.' If one can deeply enter samadhi and use wisdom to illuminate the realm of the mind-only, without grasping or attachment, it will naturally subside. If one thinks one has attained something, one will fall into wrong views and become a cause for hell. 2. Edict and Exhortation to Propagate and Proclaim: 'You must transmit the words of the Tathagata after my extinction to the sentient beings of the Dharma-Ending Age, universally enabling them to awaken to these principles, not allowing the mind-demon to generate deep karma on its own, maintaining and protecting right mindfulness, eliminating wrong views, and teaching their body and mind to awaken to the true meaning, so that they do not stray onto divergent paths on the unsurpassed Bodhi path, and do not let them be opportunistic, content with little, and think of themselves as the great King of Enlightenment, a pure standard.' 'Karma' means calamity. When the perception aggregate is not exhausted, it will still attract external demons; now that the perception aggregate is extinguished and the form aggregate is clearly revealed, it is only that different views arise regarding the perceived realm, and these views are clung to as true, hence it is called 'mind-demon.' Therefore, they must be made aware, be good at eliminating wrong views, and not lose right views, so that they can reach unsurpassed Bodhi, hence they are deeply entrusted to transmit and reveal these principles, so that practitioners do not enter the net of wrong views and lose the path of right enlightenment. Divergent paths are wrong paths. 5. Breaking the Consciousness Aggregate (in three parts). 1. The characteristics of exhaustion and non-exhaustion. 2. Elucidating the region (in two parts). 1. The benefits and characteristics of the exhaustion of the form aggregate: 'Ananda, those good men who cultivate samadhi and whose form aggregate is exhausted, the nature of all worldly things, the subtle and pure disturbances, the shared life force, suddenly fall and break apart, the subtle threads, the pudgala (self), the deep channels of karmic retribution, the responses are completely severed.' The first three sentences identify the subject. 'The nature of all worldly things' below, formally explains the exhaustion of the form aggregate. 'Worldly nature,' the form aggregate is the nature of the world. The world has two meanings: one is arising and ceasing, two is that the nature has leaks, and three is that it can be destroyed. Since it has fallen into the world, it also takes the arising and ceasing of the form aggregate as its nature. It is hidden, so it is subtle; it is far from the perception aggregate, so it is pure; disturbance is movement.
同分生機。前是基本。今是機要。忽爾而破。故云倏然墮裂。沉細下重釋盡義。網上大繩曰綱。衣領結處曰紐。皆喻其要也。十二類生。如網如衣。行陰貫通微細結要。加綱如紐。補特伽羅云數取趣。即總指十二類也。行陰能持此類生故。故云沉細綱紐。綱紐是業因。伽羅是果報。業因亡則孰為引果。果報息則誰作能酬。因果既亡。故絕感應。深脈亦喻行陰幽隱也。
于涅槃天將大明悟。如雞后鳴瞻顧東方已有精色 涅槃名為第一義天。得無生忍名大明悟。明悟在近。故名曰將。將當也欲也。如雞后鳴者。雞第二鳴天將曉也。五陰在如全夜。陰都盡如大明。色受二陰破如雞初鳴。天全未變。今想行又除。唯有識陰。明悟在近。即如雞后鳴天有精色。若約位說。此當第二漸次人也。彼文云。禁戒成就。則於世間永無相生相殺之業。偷劫不行。無相負累。亦於世間不還宿倩。即是今文酬業深脈感應懸絕。彼文又云。是清凈人修三摩地。父母肉。身不須天眼。自然觀見十方世界等。即此文云。瞻顧東方已有精色。此則正得似位。相似通發也 二識陰現相。
六根虛靜。無復馳逸。內內湛明。入無所入 由定所攝。無行陰使。雖存六根。識不馳散。故云虛靜無復馳逸。唯專內境。定心內照。故云內內湛明。又內內
【現代漢語翻譯】 現代漢語譯本：同分生機，前文所說是基本，現在所說是機要。如果突然破裂，所以說就像『倏然墮裂』。『沉細下重釋盡義』，網上用來連線大繩的叫做『綱』，衣服領子連線的地方叫做『紐』，都是比喻其重要性。十二類眾生，就像網和衣服一樣，行陰貫穿其中，連線著微細的關鍵之處，加上『綱』和『紐』，就像補特伽羅（pudgala，數取趣，意為不斷輪迴的個體），總的指代十二類眾生。行陰能夠維持這類眾生的存在，所以說『沉細綱紐』。『綱紐』是業因，『伽羅』是果報。如果業因消亡，那麼誰來引發果報？如果果報停止，那麼誰來作為能動的酬償者？因果既然都消亡了，所以感應也就斷絕了。『深脈』也是比喻行陰的幽深隱秘。 在趨向涅槃（nirvana，寂滅）的境界時，將要獲得大明悟。就像雞鳴之後，瞻望東方，已經有了光亮的顏色。涅槃被稱為第一義天，獲得無生忍（anutpattika-dharma-ksanti，對事物不生不滅的深刻理解）被稱為大明悟。明悟臨近，所以說『將』，『將』是『將要』的意思。就像雞第二次鳴叫，天將要亮一樣。五陰（panca-skandha，構成個體存在的五種要素，即色、受、想、行、識）存在時就像黑夜，五陰都消盡就像大光明。色陰（rupa-skandha，物質）和受陰（vedana-skandha，感受）破除就像雞第一次鳴叫，天還沒有完全變化。現在想陰（samjna-skandha，概念）和行陰（samskara-skandha，意志）又被去除，只剩下識陰（vijnana-skandha，意識）。明悟臨近，就像雞鳴之後天有了光亮的顏色。如果從修行位次上來說，這相當於第二漸次的人。前面的經文說，『禁戒成就，那麼在世間永遠沒有相生相殺的業，偷盜搶劫不會發生，沒有互相虧欠，在世間也不用償還宿債』，就是現在經文所說的『酬業深脈感應懸絕』。前面的經文又說，『這是清凈之人修習三摩地（samadhi，禪定），父母所生的肉身不需要天眼（divyacaksu，超人的視覺），自然就能看見十方世界』等等，就是這篇經文所說的『瞻顧東方已有精色』。這正是得到了相似的位次，相似的通力顯發。下面講識陰的現相。 六根（sad-indriya，眼、耳、鼻、舌、身、意六種感覺器官）虛空寂靜，不再向外馳散放逸，內心深處湛然光明，進入無所入的境界。由於禪定所攝持，沒有行陰的驅使，雖然存在六根，但意識不再向外散亂，所以說『虛靜無復馳逸』。只是專注于內在的境界，以禪定之心向內觀照，所以說『內內湛明』。又『內內』
【English Translation】 English version: The shared birth of life. What was said before is fundamental. What is said now is essential. If it suddenly breaks, hence it is said to be 'suddenly fallen and split'. 'Deeply and subtly, downwards, heavily, explaining the complete meaning.' The large rope connecting the net is called 'gang' (綱, main rope), and the knot at the collar of a garment is called 'niu' (紐, knot). Both are metaphors for their importance. The twelve categories of beings are like a net and a garment. The samskara-skandha (行陰, the aggregate of mental formations) permeates them, connecting the subtle key points. Adding 'gang' and 'niu' is like a pudgala (補特伽羅, individual), which generally refers to the twelve categories of beings. The samskara-skandha can sustain the existence of these beings, hence it is said to be 'deeply and subtly the main rope and knot'. 'Gang' and 'niu' are the karmic causes, and 'gala' is the karmic result. If the karmic cause ceases, then who will initiate the result? If the karmic result ceases, then who will act as the active recompenser? Since both cause and effect have ceased, the sense of interaction is severed. 'Deep veins' also metaphorically describe the samskara-skandha's profound and hidden nature. When approaching nirvana (涅槃, cessation), one will attain great enlightenment. Like a rooster crowing after the first crow, looking towards the east, there is already a bright color. Nirvana is called the supreme heaven, and obtaining anutpattika-dharma-ksanti (無生忍, acceptance of the non-arising of phenomena) is called great enlightenment. Enlightenment is near, hence it is said 'jiang' (將, about to), 'jiang' means 'about to'. Like a rooster crowing the second time, the sky is about to dawn. When the panca-skandha (五陰, five aggregates) exist, it is like the complete night. When the skandhas are exhausted, it is like great light. The breaking of the rupa-skandha (色陰, form) and vedana-skandha (受陰, feeling) is like the rooster's first crow, the sky has not completely changed. Now the samjna-skandha (想陰, perception) and samskara-skandha (行陰, mental formations) are also removed, leaving only the vijnana-skandha (識陰, consciousness). Enlightenment is near, like the sky having a bright color after the rooster crows. If speaking in terms of stages of cultivation, this corresponds to the second gradual person. The previous text says, 'If precepts and prohibitions are accomplished, then in the world there will never be the karma of mutual birth and killing, stealing and robbery will not occur, there will be no mutual indebtedness, and there will be no need to repay past debts in the world', which is what the current text means by 'the deep veins of karmic retribution are severed and the sense of interaction is cut off'. The previous text also says, 'This pure person cultivates samadhi (三摩地, concentration), and the physical body born of parents does not need divyacaksu (天眼, divine eye), and can naturally see the ten directions of the world', etc., which is what this text means by 'looking towards the east, there is already a bright color'. This is precisely obtaining a similar stage, a similar manifestation of powers. The following discusses the manifestation of the vijnana-skandha. The six indriya (六根, sense organs) are empty and still, no longer running outwards in dissipation, the inner depths are purely bright, entering a state where there is nothing to enter. Due to being restrained by samadhi, there is no driving force from the samskara-skandha. Although the six sense organs exist, consciousness no longer scatters outwards, hence it is said 'empty and still, no longer running outwards in dissipation'. Only focusing on the inner realm, illuminating inwardly with the mind of samadhi, hence it is said 'innerly purely bright'. Also 'innerly'
者深深寂照也。窮到識陰。更無所見。名入無所入。
深達十方十二種類受命元由。觀由執元。諸類不召 受命元由即是識陰。今觀識陰既是類生種子元由。不起煩惱。不作新業。由是執持不令起果。無受生分。故云諸類不召。
於十方界。已獲其同。精色不沈。發現幽秘。此則名為識陰區宇 既知識是生類元由。故十方界依之與正。皆識所變。同一識體。斯則三界唯心萬法唯識。先雖信教。今觀中明見也。精色不沈所觀境現也。由觀力故境界明白。故云不沈。發現幽秘者似通發也。未至此位。諸根闇昧不能遠觀。故云幽秘。今由觀力。六根清凈。不由天眼徹見諸界等。故云發現 二明盡相。
若於群召已獲同中。銷磨六門。合開成就。見聞通鄰互用清凈 初二句指在識陰中也。若於此中。以定慧力。銷磨根隔。令其開通合成一體。則見聞覺知互相為用。斯則明不循根。寄根明發也。故云互用清凈。此識盡獲證。是第三漸次證無生法忍也。故文云。如是清凈持禁戒人。心無貪淫。于外六塵不多流逸。因不流逸旋源自歸。塵既不緣。根無所偶。返流全一。六用不行。既云六用不行。即是銷磨六門。既云返流全一。即是合開成就互用清凈也。彼說由戒。故與此異。
十方世界及與身心。如吠琉璃
【現代漢語翻譯】 現代漢語譯本：這是深深的寂靜照耀。窮盡到識陰（五陰之一，指精神意識的聚合），再也沒有什麼可見的，這叫做進入『無所入』的境界。 深刻地通達十方世界十二種類眾生接受生命根源的由來。觀察到是由於執著這個根源，各種類別的眾生就不會被召感。接受生命根源的由來就是識陰。現在觀察識陰既然是各類眾生出生的種子根源，不起煩惱，不造新的業，因此執持它不讓產生結果，沒有接受出生的分，所以說各種類別的眾生就不會被召感。 在十方世界，已經獲得與其相同的境界。精純的色法不會沉沒，顯現出幽深隱秘的事物。這便稱為識陰的區域。既然知道識是眾生類別的根源，所以在十方世界，依據它與正道，都是識所變現，同一識體。這樣說來，三界唯心，萬法唯識。先前雖然相信教義，現在在觀照中明白見到。精純的色法不會沉沒，是所觀的境界顯現。由於觀照的力量，境界明白，所以說不沉沒。『顯現幽秘』，類似於神通的顯發。未到這個位次，諸根闇昧，不能遠觀，所以說是幽深隱秘。現在由於觀照的力量，六根清凈，不用天眼也能徹見諸界等，所以說是顯現。 如果在各種召感中已經獲得相同的境界，銷融磨滅六根之門，合攏打開，成就見聞互相連通，互相使用，清凈無染。前兩句指的是在識陰中。如果在此中，用定慧的力量，銷融磨滅根的間隔，使它們開通合成一體，那麼見聞覺知互相為用。這就是明不遵循根，寄託于根而明發。所以說互相使用，清凈無染。這是識陰窮盡獲得的證悟，是第三個漸次證得無生法忍。所以經文說：『像這樣清凈持守禁戒的人，心中沒有貪婪淫慾，對於外面的六塵不多流逸。』因為不流逸，迴旋源頭自然迴歸。塵既然不攀緣，根也沒有所配合。返流歸於完全的統一，六用不行。既然說六用不行，就是銷融磨滅六根之門。既然說返流歸於完全的統一，就是合攏打開，成就互相使用，清凈無染。』彼處說的是由於戒律，所以與這裡不同。 十方世界以及身心，如同吠琉璃（一種寶石）。
【English Translation】 English version: This is the deep, silent illumination. Exhausting the Vijnana Skandha (one of the five skandhas, referring to the aggregate of consciousness), there is nothing more to be seen. This is called entering the state of 'no entry'. Profoundly understanding the origin of how the twelve categories of beings in the ten directions receive their lives. Observing that it is due to attachment to this origin, the various categories of beings will not be summoned. The origin of receiving life is the Vijnana Skandha. Now, observing that the Vijnana Skandha is the seed origin of the birth of various beings, not arising afflictions, not creating new karma, therefore holding it and not allowing it to produce results, having no share in receiving birth, hence it is said that the various categories of beings will not be summoned. In the ten directions, having already attained the same state. The pure form does not sink, revealing the profound and hidden. This is called the realm of the Vijnana Skandha. Since it is known that consciousness is the origin of sentient beings, therefore in the ten directions, relying on it and the right path, all are transformations of consciousness, the same body of consciousness. Thus, the three realms are only mind, and all dharmas are only consciousness. Although one previously believed in the teachings, now one clearly sees in contemplation. The pure form does not sink, it is the manifestation of the observed realm. Due to the power of contemplation, the realm is clear, hence it is said not to sink. 'Revealing the hidden' is similar to the manifestation of supernormal powers. Before reaching this position, the senses are dim and cannot see far, hence it is said to be profound and hidden. Now, due to the power of contemplation, the six senses are purified, and without the heavenly eye, one can thoroughly see all realms, hence it is said to be revealed. If, in the various summons, one has already attained the same state, dissolving and obliterating the gates of the six senses, closing and opening, accomplishing seeing and hearing interconnected, using each other, pure and undefiled. The first two sentences refer to being in the Vijnana Skandha. If in this, with the power of Samadhi and wisdom, dissolving and obliterating the separation of the senses, causing them to open and merge into one, then seeing, hearing, feeling, and knowing will use each other. This is the clarity not following the senses, relying on the senses for clarity to arise. Hence it is said to use each other, pure and undefiled. This is the enlightenment attained by exhausting the Vijnana Skandha, it is the third gradual attainment of the forbearance of non-origination. Therefore, the sutra says: 'A person who is so pure and upholds the precepts, has no greed or lust in their heart, and does not drift much towards the external six dusts.' Because they do not drift, turning the source around naturally returns. Since the dust does not cling, the senses have nothing to pair with. Reversing the flow returns to complete unity, the six functions do not operate. Since it is said that the six functions do not operate, it is dissolving and obliterating the gates of the six senses. Since it is said that reversing the flow returns to complete unity, it is closing and opening, accomplishing using each other, pure and undefiled.' That place speaks of due to precepts, so it is different from here. The ten directions and the body and mind are like Vaidurya (a type of gemstone).
。內外明徹。名識陰盡 世界身心皆唯識現。今識陰盡。唯是覺體。覺體明妙如凈琉璃一無障礙。名內外明徹。身心為內。世界為外。俱無所得。故云明徹。前文云。十方國土皎然清凈。譬如琉璃內懸寶月。身心快然妙圓平等。獲大安隱。一切如來密圓凈妙皆現其中。是人即獲無生法忍。即知識陰盡者是隨分覺也。文殊亦云。一處成休復。六用皆不成。塵垢應念消。成圓明凈妙。
是人則能超越命濁。觀其所由。罔象虛無顛倒妄想。以為其本 命體即識陰也。以命暖識三俱時而轉。識既已離。命暖隨亡。故超命濁。罔象虛無者。此是覺明初起影像之相。攬此妄想虛無影像以為識體。即業轉二相也。
首楞嚴義疏注經卷第十(之一)
首楞嚴義疏注經卷第十(之二)
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二正明現境十。一因所因執二。一約其所解。
阿難當知。是善男子。窮諸行空于識還元已滅生滅。而於寂滅精妙未圓 行陰雖盡已滅生滅。返識循元未歸寂滅。故云精妙未圓。以識未破。正在細生滅故。精妙即精真妙明也。
能令己身根隔合開。亦與十方諸類通覺。覺知通㳷能入圓元 觀中暫爾也。暫於觀中。似開根隔。未全互用也。諸類通覺者。於此觀中。已見十方眾生及與我身。同一覺
【現代漢語翻譯】 現代漢語譯本：內外明徹，名為識陰已盡。世界和身心都只是由識所顯現。現在識陰已經消盡，剩下的只有覺悟的本體。覺悟的本體光明而微妙，就像清凈的琉璃一樣，沒有任何障礙，這叫做『內外明徹』。身心是『內』，世界是『外』，內外都無所得，所以說『明徹』。前面經文說：『十方國土，皎然清凈，譬如琉璃內懸寶月，身心快然，妙圓平等，獲大安隱，一切如來密圓凈妙皆現其中，是人即獲無生法忍。』這就是識陰消盡的人，是隨分覺悟的人。文殊菩薩也說：『一處成休復，六用皆不成，塵垢應念消，成圓明凈妙。』 這個人就能超越命濁。觀察命濁的由來，是由於罔象虛無、顛倒妄想，把這些當作根本。命體就是識陰。因為命、暖、識三者同時運轉，識既然已經脫離，命和暖也隨之消亡，所以能超越命濁。『罔象虛無』，這是覺明最初生起時，影像的相狀。執取這種妄想虛無的影像作為識的本體，這就是業相和轉相。
《首楞嚴義疏注經》卷第十（之一）
《首楞嚴義疏注經》卷第十（之二）
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二、正式闡明顯現的境界，分為十部分。一、因和所因的執著，分為兩部分。一、根據他所理解的。
阿難（Ananda，佛陀的十大弟子之一），你應該知道，這位善男子，窮盡了行陰（Sankhara-skandha，五蘊之一，指意志、慾望等心理活動）而使識陰（Vijnana-skandha，五蘊之一，指識別、判斷等心理活動）返回本元，已經消滅了生滅，但是對於寂滅的精妙還沒有圓滿。行陰雖然已經窮盡，已經消滅了生滅，但返回識陰追溯本元，還沒有歸於寂滅，所以說『精妙未圓』。因為識陰還沒有破除，還處在細微的生滅之中。『精妙』就是精真妙明。
能夠使自己的身體根隔合開，也能與十方諸類眾生通達覺知。覺知通透，能夠進入圓滿的本元。這只是在觀想中的暫時狀態。只是在觀想中，似乎打開了根隔，還沒有完全互相作用。『諸類通覺』，在這種觀想中，已經看到十方眾生以及自身，都同一個覺性。
【English Translation】 English version: 'Inner and outer clarity' means the exhaustion of the Vijnana-skandha (consciousness aggregate). The world and the body-mind are merely manifestations of consciousness. Now that the Vijnana-skandha is exhausted, only the awakened essence remains. The awakened essence is bright and wondrous, like pure crystal, without any obstruction. This is called 'inner and outer clarity'. The body-mind is 'inner', and the world is 'outer'. There is nothing to be gained from either inner or outer, hence the term 'clarity'. The previous text stated: 'The lands of the ten directions are radiantly pure, like a precious moon suspended within crystal. The body-mind is joyful, wonderfully complete, equal, and attains great peace. All the secret, complete, pure, and wondrous qualities of the Tathagatas (如來，one of the titles of a Buddha) manifest within it. This person immediately attains the non-origination forbearance (無生法忍, an advanced stage of enlightenment).' This refers to the person whose Vijnana-skandha is exhausted, who is partially enlightened. Manjushri (文殊，Bodhisattva of wisdom) also said: 'When one place is completely rested, the six functions all cease. Dust and defilement vanish in an instant, becoming complete, bright, pure, and wondrous.' This person can then transcend the turbidity of life (命濁, one of the five turbidities). Observing its origin, it arises from vague and illusory, inverted and deluded thoughts, taking these as its root. The life-essence is the Vijnana-skandha. Because life, warmth, and consciousness operate simultaneously, once consciousness is detached, life and warmth also cease, thus transcending the turbidity of life. 'Vague and illusory' refers to the initial arising of the image of awakened awareness. Grasping this deluded and illusory image as the essence of consciousness constitutes the karma aspect (業相) and the turning aspect (轉相).
Shoulengyan Yishu Zhu Jing (首楞嚴義疏注經, Commentary on the Surangama Sutra) Volume 10 (Part 1)
Shoulengyan Yishu Zhu Jing (首楞嚴義疏注經, Commentary on the Surangama Sutra) Volume 10 (Part 2)
Compiled by Shamen Zixuan of Changshui
- Correctly Explaining the Manifest Realm in Ten Parts. 1. Attachment to Cause and What is Caused in Two Parts. 1. Based on What He Understands.
Ananda (阿難, one of the ten great disciples of the Buddha), you should know that this good man, having exhausted the Sankhara-skandha (行陰, the aggregate of mental formations) and returned the Vijnana-skandha (識陰, the aggregate of consciousness) to its source, has extinguished birth and death, but the subtle wonder of stillness has not yet been perfected. Although the Sankhara-skandha has been exhausted and birth and death extinguished, returning the Vijnana-skandha to its source has not yet reached stillness, hence the saying 'the subtle wonder has not yet been perfected'. Because the Vijnana-skandha has not been broken through, it is still in subtle birth and death. 'Subtle wonder' is true and wondrous brightness.
He can cause the barriers between his own sense organs to open and merge, and also have universal awareness with all beings in the ten directions. Awareness is thorough and can enter the complete source. This is only a temporary state in contemplation. Only in contemplation does it seem that the barriers between the sense organs have opened, but they have not yet fully interacted. 'Universal awareness with all beings' means that in this contemplation, he has seen that all beings in the ten directions and his own body share the same awakened nature.
性。互相融合無知覺殊。此即能入圓元也。此之境界全是識影。未為寂滅。故前文云。而於寂滅精妙未圓。
若於所歸。立真常因。生勝解者 正生計也。於此所入通覺之境。認為真常。便立為因。能生一切。即為所歸咎竟之處。決定不謬。故云勝解 二判屬邪徒。
是人則墮因所因執。婆毗迦羅所歸冥諦成其伴侶。迷佛菩提。亡失知見。是名第一立所得心成所歸果違遠圓通背涅槃城生外道種 于所因識陰。執為真常是萬法之因。故云因所因執。萬法無因。虛妄生滅。今計有因是真常性。即與外道所執冥諦是常能生一切。無有差別。此即計阿賴耶識未形兆前冥然之初。為冥諦也。迷佛菩提者。菩提云覺。覺體離念。離念相者。等虛空界無所不遍法界一相。今執有法從一因生能所差別。故云迷也。不如實知。故云亡失知見。所得心即識陰也。因中為所得。果上為所歸耳。余文可解。問據下七段皆云能非能等。獨有此文為因所因耶。答以一切諸法皆從識變。正是所因。以不了虛妄執為實同。故同外道。下文直顯當體虛妄。故云非能等也 二能非能執二。一約其所計。
阿難。又善男子。窮諸行空已滅生滅。而於寂滅精妙未圓。若於所歸覽為自體。盡虛空界十二類內所有眾生。皆我身中一類流出。生勝解
【現代漢語翻譯】 現代漢語譯本： 性。互相融合，沒有知覺上的差別。這就是能夠進入圓滿本元的狀態。但這種境界全是識的影子，還不是真正的寂滅。所以前面說，『對於寂滅的精妙之處還沒有圓滿』。 如果對於所歸宿之處，建立一個真實常住的『因』，產生殊勝的理解——這就是產生了錯誤的計度。對於這個進入的通達覺悟的境界，認為它是真實常住的，並且把它作為產生一切的『因』，認為這就是最終歸宿的地方，絕對不會錯謬，所以叫做『勝解』——這是判為屬於邪徒。 這種人就會墮入『因所因執』，與婆毗迦羅（一種外道）所歸宿的冥諦成為同伴。迷惑于佛的菩提（覺悟），喪失了正確的知見。這叫做第一種情況：把所得的心識當作歸宿的果，違背了圓滿通達的道理，背離了涅槃（寂滅）之城，生出外道的種子。——對於作為『所因』的識陰，執著地認為是真實常住的，是萬法的根源，所以叫做『因所因執』。萬法本無因，都是虛妄生滅的。現在認為有一個『因』是真實常住的，就和外道所執著的冥諦是常住的，能夠產生一切，沒有什麼差別。這就是把阿賴耶識（第八識）在還沒有形成任何跡像之前的冥然狀態，當作冥諦。迷惑于佛的菩提（覺悟）——菩提叫做『覺』，覺悟的本體是遠離念頭的。遠離念頭的相，就等同於虛空界，無所不遍，法界是一個整體。現在執著于有一個法是從一個『因』產生的，有能、所的差別，所以叫做『迷惑』。不如實地瞭解，所以叫做『喪失知見』。『所得心』就是識陰。在『因』的階段叫做『所得』，在『果』的階段叫做『所歸』。其餘的文字可以自己理解。有人問：根據下面七段都說『能非能』等等，只有這段文字說『因所因』呢？回答說：因為一切諸法都是從識變現出來的，這正是『所因』。因為不瞭解它的虛妄性，執著地認為它是真實的，所以和外道相同。下面的文字直接顯示了當體的虛妄性，所以說『非能』等等。——二、能非能執，分為兩部分。一、根據他們所計度的。 阿難（佛弟子名），還有善男子，窮盡了諸行的空性，已經滅除了生滅的現象，但是對於寂滅的精妙之處還沒有圓滿。如果對於所歸宿之處，認為就是自己的自體，認為整個虛空界十二類眾生，都是我自身中的一類流出，產生殊勝的理解。
【English Translation】 English version: Nature. They merge with each other, without any difference in perception. This is the state of being able to enter the perfect original essence. However, this state is entirely a shadow of consciousness and is not yet true extinction. Therefore, the previous text says, 'And the subtle and wonderful aspects of extinction are not yet complete.' If, regarding the place of return, one establishes a true and constant 'cause' and generates a superior understanding—this is precisely generating a wrong calculation. Regarding this state of entering into comprehensive awareness, one considers it to be true and constant, and establishes it as the 'cause' that generates everything, considering it to be the ultimate place of return, definitely without error, hence it is called 'superior understanding'—this is judged to belong to heretics. Such a person will fall into the 'grasping of cause as cause,' and become companions with the Pradhāna (primordial matter) to which the Pāsupatas (a Hindu sect) return. Deluded about the Bodhi (enlightenment) of the Buddha, they lose correct knowledge and views. This is called the first case: taking the mind of attainment as the fruit of return, deviating from the principle of perfect penetration, turning away from the city of Nirvana (extinction), and giving rise to the seeds of external paths—Regarding the Ālaya-vijñāna (store consciousness) as the 'cause,' clinging to the belief that it is true and constant, and the source of all dharmas (phenomena), hence it is called 'grasping of cause as cause.' All dharmas are without cause, being illusory arising and ceasing. Now, considering that there is a 'cause' that is true and constant is no different from the Pradhāna clung to by external paths, which is constant and able to generate everything. This is taking the state of the Ālaya-vijñāna (eighth consciousness) before any signs have formed, as the Pradhāna. Deluded about the Bodhi (enlightenment) of the Buddha—Bodhi is called 'awakening,' the essence of awakening is being apart from thoughts. The aspect of being apart from thoughts is equivalent to the realm of empty space, all-pervading, the Dharma realm is a single whole. Now, clinging to the belief that there is a dharma that arises from a single 'cause,' with the distinction between the able and the caused, hence it is called 'delusion.' Not understanding truthfully, hence it is called 'loss of knowledge and views.' 'Attained mind' is the Vijñāna-skandha (consciousness aggregate). In the stage of 'cause' it is called 'attained,' in the stage of 'fruit' it is called 'return.' The remaining text can be understood on your own. Someone asks: According to the following seven sections, they all say 'able and not able,' etc., why does only this text say 'cause as cause'? The answer is: Because all dharmas are manifested from consciousness, this is precisely the 'cause.' Because of not understanding its illusory nature, clinging to the belief that it is real, therefore it is the same as external paths. The following text directly reveals the illusory nature of the entity, hence it says 'not able,' etc.—Two, the grasping of able and not able, divided into two parts. One, according to what they calculate. Ānanda (name of Buddha's disciple), furthermore, a good man exhausts the emptiness of all activities, and has already extinguished the phenomena of arising and ceasing, but the subtle and wonderful aspects of extinction are not yet complete. If, regarding the place of return, one considers it to be one's own self, considering that all beings within the twelve categories of the entire realm of empty space are a kind of outflow from my own body, generating a superior understanding.
者 前計雖執識陰為真常因。而未取為自體。今計即是我之自體。一切眾生皆從我出。我能生彼。決定不謬也 二判屬邪徒。
是人則墮能非能執。摩䤈首羅現無邊身成其伴侶。迷佛菩提。亡失知見。是名第二立能為心成能事果違遠圓通背涅槃城生大慢天我遍圓種 實非能生執以為能。名能非能。摩䤈首羅即大自在天。三目八臂。外道所宗為能生因也。現無邊身者。以執我能現起無量眾生也。因既能為。果成能事。因果相稱也 三常非常執二。一約其所計。
又善男子。窮諸行空已滅生滅。而於寂滅精妙未圓。若於所歸有所歸依。自疑身心從彼流出十方虛空咸其生起。即于都起所宣流地。作真常身無生滅解。在生滅中早計常住。既惑不生。亦迷生滅。安住沉迷生勝解者 所歸即識陰。前覽所歸為自身。今認所歸為他體。故疑自身及一切法從彼生起。都宣流地者即識陰也。妄認為他是真是常是無生滅。惑不生者。本覺常住不生諸法。迷而不解也。亦迷生滅者。妄認識陰為真常也。二俱不識。故曰沉迷。堅執不轉。故云安住 二判屬邪徒。
是人則墮常非常執。計自在天成其伴侶。迷佛菩提。亡失知見。是名第三立因依心成妄計果違遠圓通背涅槃城生倒圓種 于無常處妄計為常。名常非常執。自在天即
【現代漢語翻譯】 現代漢語譯本：此人先前雖然執著于識陰是真常的因，但並未將其視為自身。現在認為識陰就是我的自體，一切眾生都從我這裡產生，我能夠生出他們，這絕對不會錯。這是第二種，屬於邪徒的觀點。
這種人就落入了『能非能執』。摩酰首羅（Maheśvara，大自在天）顯現無邊的身軀，成為他們的同伴。他們迷惑于佛陀的菩提智慧，喪失了正確的知見。這被稱為第二種『立能為心，成能事果』，違背了圓滿通達的境界，背離了涅槃之城，生起大慢之天我遍圓種。實際上並非能生，卻執著認為是能生，這叫做『能非能』。摩酰首羅就是大自在天，有三隻眼睛和八隻手臂，是外道所尊崇的能生之因。『現無邊身』，是因為執著于『我』能夠顯現出無量的眾生。因為因是能生的，所以果也成就了能生的事業，因果是相稱的。這是第三種常非常執，分為兩部分。第一部分是根據他們的計度。
還有，善男子，窮盡諸行，空掉了生滅，但是對於寂滅精妙的道理還沒有圓滿通達。如果對於所歸之處有所歸依，懷疑自己的身心是從那裡流出，十方虛空都是從那裡生起。就在這全部生起、所宣流的地方，認為那是真常之身，沒有生滅。在生滅之中，早就計度為常住不變。既迷惑于不生之理，也迷惑于生滅之法。安住于沉迷之中，生起殊勝的見解。『所歸』就是識陰。先前是把所歸之處看作自身，現在是認為所歸之處是他體，所以懷疑自身以及一切法都是從那裡生起的。『都宣流地』就是識陰。錯誤地認為他體是真，是常，是沒有生滅的。『惑不生者』，本覺常住，不生諸法，迷惑而不能理解。『亦迷生滅者』，錯誤地認識識陰是真常。兩者都不認識，所以說是沉迷。堅固執著而不轉變，所以說是安住。這是第二部分，判斷屬於邪徒。
這種人就落入了『常非常執』。計度自在天成為他們的同伴。他們迷惑于佛陀的菩提智慧，喪失了正確的知見。這被稱為第三種『立因依心，成妄計果』，違背了圓滿通達的境界，背離了涅槃之城，生起顛倒的圓種。在無常之處，錯誤地計度為常，叫做『常非常執』。自在天就是摩酰首羅（Maheśvara，大自在天）。
【English Translation】 English version: This person, although previously clinging to the consciousness aggregate (識陰, Shiyin) as the cause of true permanence, did not regard it as their own self. Now, they consider the consciousness aggregate to be their very self, from which all sentient beings originate. 'I am able to generate them, and this is definitely not mistaken.' This is the second type, belonging to the views of heretics.
Such a person falls into the 'capable and incapable attachment' (能非能執, Neng Fei Neng Zhi). Maheśvara (摩䤈首羅, Mó hé shǒu luó, the Great自在天, Great自在天) manifests boundless bodies, becoming their companion. They are deluded about the Bodhi wisdom of the Buddha, losing correct knowledge and insight. This is called the second type of 'establishing capability as the mind, accomplishing the result of capable deeds,' deviating from perfect understanding, turning away from the city of Nirvana, and giving rise to the seed of great arrogance and the pervasive self. In reality, it is not capable of generating, yet they cling to it as capable, which is called 'capable and incapable.' Maheśvara is the Great自在天, with three eyes and eight arms, revered by externalists as the cause of generation. 'Manifesting boundless bodies' is because they cling to the idea that 'I' am able to manifest countless sentient beings. Because the cause is capable of generating, the result also accomplishes the deeds of generating, cause and effect being consistent. This is the third type of permanent and impermanent attachment, divided into two parts. The first part is based on their calculation.
Furthermore, good man, having exhausted all activities, emptying out birth and death, but not yet fully understanding the subtle and wonderful principle of stillness and extinction. If one relies on what is to be returned to, doubting that one's own body and mind flow out from there, and that the ten directions of empty space all arise from there, then in this entire arising and flowing place, they consider it to be a truly permanent body, without birth or death. In the midst of birth and death, they have long calculated it to be permanent and unchanging. They are deluded about the principle of non-birth and also deluded about the phenomena of birth and death. Dwelling in delusion, they give rise to superior understanding. 'What is to be returned to' is the consciousness aggregate (識陰, Shiyin). Previously, they regarded what is to be returned to as their own self, but now they consider what is to be returned to as another entity, so they doubt that their own body and all dharmas arise from there. 'The place of entire arising and flowing' is the consciousness aggregate (識陰, Shiyin). They falsely consider the other entity to be true, permanent, and without birth or death. 'Deluded about non-birth' means that the inherent awareness is constantly abiding, not giving rise to all dharmas, but they are deluded and unable to understand. 'Also deluded about birth and death' means that they falsely recognize the consciousness aggregate (識陰, Shiyin) as truly permanent. They do not recognize either, so it is said to be delusion. They firmly cling to it without changing, so it is said to be dwelling. This is the second part, judging it to belong to heretics.
Such a person falls into the 'permanent and impermanent attachment' (常非常執, Chang Fei Chang Zhi). They calculate the Great自在天 (自在天, Zìzài Tiān) to be their companion. They are deluded about the Bodhi wisdom of the Buddha, losing correct knowledge and insight. This is called the third type of 'establishing the mind as reliance on a cause, accomplishing the result of false calculation,' deviating from perfect understanding, turning away from the city of Nirvana, and giving rise to the inverted seed of perfection. In the place of impermanence, they falsely calculate it to be permanent, which is called 'permanent and impermanent attachment.' The Great自在天 is Maheśvara (摩䤈首羅, Mó hé shǒu luó, the Great自在天, Great自在天).
首羅也。前計他從我生。今執我從他起。故云計自在也。因依心即識陰也。立為他體。計能生我。故同外道計彼為常 四知無知執二。一約其所解。
又善男子。窮諸行空已滅生滅。而於寂滅精妙未圓。若於所知知遍圓故。因知立解。十方草木皆稱有情與人無異。草木為人。人死還成十方草樹。無擇遍知。生勝解者 所知即識陰也。是彼觀行所知境故。識陰能變一切諸法。名知遍圓。悟此諸法從知變起以知為體。故云因知立解。十方草木下即解之行相也。既此依正皆從知有。何得一知一無知耶。故無揀擇一切皆知。自謂決定不謬。故云勝解 二判屬邪徒。
是人則墮知無知執。婆吒霰尼執一切覺成其伴侶。迷佛菩提。亡失知見。是名第四計圓知心成虛謬果違遠圓通背涅槃城生倒知種 草木無知而執有知。故云知無知執。婆吒霰尼二外道也。涅槃云波私吒及先尼。梵音小轉。既執一切覺。即草木有命也。圓知即遍知也。虛謬果者斥成妄想。此即不了皆是妄識所變妄想凝結假立無情妄想流動假名有情。如前文云。想澄成國土知覺乃眾生。以不善分虛妄識有內分外分。故成執計 五生無生執二。一約其所計。
又善男子。窮諸行空。已滅生滅。而於寂滅精妙未圓。若於圓融根互用中已得隨順。便於圓化一
【現代漢語翻譯】 現代漢語譯本： 首羅也（Sura）：先前計度是他從我而生。現在執著於我從他而起。所以說這是計度自在。因依於心，就是識陰。立識陰為他體，計度識陰能生我。所以和外道一樣，計度彼為常。四種知與無知的執著，第一種是根據他們所理解的。 又，善男子，窮盡諸行皆空，已經滅除了生滅。但是對於寂滅的精妙還沒有圓滿。如果對於所知，知見普遍圓滿，因此因知而立解，認為十方草木都稱為有情，與人沒有區別。草木可以變成人，人死後又變成十方草樹。沒有選擇地普遍知曉。產生殊勝的理解。所知就是識陰。因為這是他們觀行所知的境界。識陰能夠變現一切諸法，名為知遍圓。領悟到這些諸法從知變起，以知為體。所以說因知立解。十方草木以下，就是解釋這種行相。既然這些依報正報都從知而有，怎麼能說一個知一個無知呢？所以沒有揀擇，一切都知道。自己認為決定不謬誤。所以說殊勝的理解。第二種是判斷屬於邪徒。 這些人就墮入知無知的執著。婆吒（Bhata）、霰尼（Sani）執著一切覺，成為他們的伴侶。迷惑于佛的菩提，喪失了知見。這叫做第四種計度，圓滿的知心成為虛謬的果報，違背遠離圓通，背離涅槃城，產生顛倒的知見種子。草木沒有知覺卻執著于有知覺。所以說知無知執。婆吒、霰尼是兩種外道。涅槃經中說波私吒（Vasistha）及先尼（Sani），是梵音的稍微轉變。既然執著一切覺，就是草木有生命。圓知就是遍知。虛謬果，是斥責他們成為妄想。這是因為不瞭解一切都是妄識所變，妄想凝結假立為無情，妄想流動假名為有情。如前文所說：『想澄成國土，知覺乃眾生。』因為不善於區分虛妄識的內分外分，所以形成執計。第五種是生與無生的執著。第一種是根據他們所計度的。 又，善男子，窮盡諸行皆空，已經滅除了生滅。但是對於寂滅的精妙還沒有圓滿。如果對於圓融，根互相作用中已經得到隨順，就對於圓化一切。
【English Translation】 English version: Sura: Previously, they speculated that 'he' is born from 'me'. Now, they cling to the idea that 'I' arises from 'him'. Therefore, it is said that this is the calculation of being free. Relying on the mind is the Skandha of Consciousness. Establishing the Skandha of Consciousness as another entity, they speculate that the Skandha of Consciousness can give rise to 'me'. Therefore, like the externalists, they speculate that 'he' is permanent. The four types of clinging to knowledge and non-knowledge, the first is based on what they understand. Furthermore, good men, having exhausted all activities as empty, and having extinguished birth and death, but not yet perfected the subtle wonders of stillness and extinction. If, regarding what is known, knowledge is universally perfected, thus establishing understanding based on knowledge, believing that all plants and trees in the ten directions are called sentient beings, no different from humans. Plants and trees can become humans, and when humans die, they become plants and trees in the ten directions. Knowing universally without discrimination. Giving rise to superior understanding. What is known is the Skandha of Consciousness. Because this is the realm known by their contemplation and practice. The Skandha of Consciousness can transform all dharmas, called universally perfected knowledge. Realizing that these dharmas arise from the transformation of knowledge, taking knowledge as their essence. Therefore, it is said that understanding is established based on knowledge. 'Plants and trees in the ten directions' below explains the characteristics of this practice. Since these dependent and proper rewards all come from knowledge, how can one say that one knows and one does not know? Therefore, there is no discrimination, and everything is known. They believe that their determination is not mistaken. Therefore, it is said to be superior understanding. The second is judged to belong to heretics. These people then fall into the clinging to knowledge and non-knowledge. Bhata and Sani cling to all awareness, becoming their companions. Deluded by the Bodhi of the Buddha, losing knowledge and vision. This is called the fourth calculation, the perfected knowing mind becomes a false and erroneous result, violating and distancing themselves from perfect penetration, turning away from the city of Nirvana, and generating seeds of inverted knowledge. Plants and trees have no awareness but cling to having awareness. Therefore, it is called clinging to knowledge and non-knowledge. Bhata and Sani are two types of externalists. The Nirvana Sutra speaks of Vasistha and Sani, which are slight variations in Sanskrit. Since they cling to all awareness, it means that plants and trees have life. Perfected knowledge is universal knowledge. False and erroneous result means rebuking them for becoming delusions. This is because they do not understand that everything is transformed by delusional consciousness, delusional thoughts solidify and falsely establish insentient beings, and delusional thoughts flow and falsely name sentient beings. As the previous text says: 'Thoughts clear and become lands, awareness is then sentient beings.' Because they are not good at distinguishing the internal and external aspects of delusional consciousness, they form clinging and calculations. The fifth is the clinging to birth and non-birth. The first is based on what they calculate. Furthermore, good men, having exhausted all activities as empty, and having extinguished birth and death, but not yet perfected the subtle wonders of stillness and extinction. If, regarding perfect fusion, they have already attained accordance in the mutual use of the roots, then regarding the perfect transformation of all things.
切發生。求火光明。樂水清凈。愛風周流。觀塵成就。各各崇事。以此群塵。發作本因。立常住解 根互用中得隨順者。以于似觀暫得相應。故云隨順。便於圓化一切發生者。一切諸法同名變化。故云圓化。皆可修習能成聖果。故云一切發生。以於一根暫得諸用。由此例知。一切亦爾。皆可於無知見中修成知見取常住果。故求火樂水愛風觀塵也 二判屬邪徒。
是人則墮生無生執。諸迦葉波並婆羅門勤心役身事火崇水求出生死成其伴侶。迷佛菩提。亡失知見。是名第五計著崇事迷心從物立妄求因求妄冀果違遠圓通背涅槃城生顛化種 四大之性。實不能生常住之果。執為能生。故云生無生執。迷心從物者。迷失唯心所見。而各隨順崇事以求常住。因果俱妄。故成妄求妄冀也 六歸無歸執二。一約其所解。
又善男子。窮諸行空已滅生滅。而於寂滅精妙未圓。若於圓明。計明中虛非滅群化。以永滅依。為所歸依。生勝解者 明中虛者圓明之理。即所觀識也。已滅生滅。故明中虛。非即是滅。故云非滅。色受想行攝一切法。名為群化。永滅依即明中虛也。此計空為所歸依處。即涅槃也 二判屬邪徒。
是人則墮歸無歸執。無想天中諸舜若多成其伴侶。迷佛菩提。亡失知見。是名第六圓虛無心成空亡果違遠
【現代漢語翻譯】 現代漢語譯本： 切發生（一切事物生起）。求火光明（尋求火的光明）。樂水清凈（喜愛水的清凈）。愛風周流（珍愛風的周遍流動）。觀塵成就（觀察塵土的成就）。各自崇尚從事這些，憑藉這些群塵，啓發作為根本的因，建立常住的理解。在根相互作用中得到隨順的人，因為對於相似的觀察暫時得到相應，所以說隨順。便於圓融化解一切發生的事物，一切諸法都叫做變化，所以說圓化。都可以修習能夠成就聖果，所以說一切發生。因為在一根上暫時得到各種作用，由此類推知道，一切也是這樣。都可以在無知無見中修成知見，取得常住的果位。所以尋求火，喜愛水，珍愛風，觀察塵土。二、判斷屬於邪徒。 這種人就墮入了生無生執（認為從無生出有）。諸迦葉波（古印度苦行外道，以拜火為主）以及婆羅門（印度教祭司），勤奮地役使身體，事奉火，崇拜水，尋求出生死，成為他們的同伴。迷惑于佛的菩提智慧，喪失了知見。這叫做第五種計著崇事，迷惑心識而追逐外物，建立虛妄的因，求取虛妄的果，違背遠離圓滿通達，背離涅槃之城，產生顛倒變化的種子。四大（地、水、火、風）的性質，實際上不能產生常住的果位，卻執著地認為能夠產生，所以說生無生執。迷惑心識而追逐外物，是說迷惑喪失了唯心所見，而各自隨順崇尚從事這些以求常住，因果都虛妄，所以成為虛妄的求取虛妄的期望。六、歸無歸執二，一、依據他們所理解的。 又，善男子，窮盡諸行（五蘊中的行蘊）空寂，已經滅除了生滅，但是對於寂滅精妙還沒有圓滿。如果對於圓明，認為明中是虛空，不是滅除各種變化，而把永遠滅除所依賴的（事物），作為所歸依之處，產生殊勝的理解。 明中虛，是說圓明的道理，就是所觀察的識。已經滅除了生滅，所以說明中是虛空。不是就是滅除，所以說不是滅除。色受想行（五蘊中的色蘊、受蘊、想蘊、行蘊）攝持一切法，叫做群化。永遠滅除所依賴的，就是明中虛。這種人認為空是所歸依之處，就是涅槃。二、判斷屬於邪徒。 這種人就墮入了歸無歸執（以無為究竟歸宿的錯誤觀念）。無想天（佛教中色界天的最高層）中的諸舜若多（空無所有）成為他們的同伴。迷惑于佛的菩提智慧，喪失了知見。這叫做第六種圓虛無心，成就空亡的果報，違背遠離圓滿
【English Translation】 English version: 'Chie fa sheng' (all things arise). 'Qiu huo guang ming' (seek the light of fire). 'Le shui qing jing' (delight in the purity of water). 'Ai feng zhou liu' (cherish the pervasive flow of wind). 'Guan chen cheng jiu' (observe the accomplishment of dust). Each reveres and engages in these, relying on these aggregates of dust, to initiate the fundamental cause, establishing a permanent understanding. Those who attain accordance in the mutual functioning of the roots, because they temporarily attain correspondence with similar observations, are said to be in accordance. It facilitates the complete transformation of all that arises; all dharmas are called change, hence complete transformation. All can be cultivated to achieve the holy fruit, hence all that arises. Because one temporarily attains various functions in one root, it is known by analogy that all are also like this. All can cultivate knowledge and vision from ignorance and attain the fruit of permanence. Therefore, they seek fire, delight in water, cherish wind, and observe dust. Second, judging them as belonging to heretics. These people then fall into the attachment of 'sheng wu sheng zhi' (the belief that existence arises from non-existence). The various Kashyapas (ancient Indian ascetic heretics, mainly worshiping fire) and Brahmins (Hindu priests) diligently employ their bodies, serving fire, worshiping water, seeking to escape birth and death, becoming their companions. Deluded by the Buddha's Bodhi wisdom, they lose their knowledge and vision. This is called the fifth attachment to reverence and engagement, deluding the mind and pursuing external objects, establishing false causes, seeking false fruits, deviating far from perfect penetration, turning away from the city of Nirvana, and generating seeds of inverted transformation. The nature of the four elements (earth, water, fire, wind) cannot actually produce the fruit of permanence, but they stubbornly believe that they can, hence the attachment of 'sheng wu sheng zhi'. Deluding the mind and pursuing external objects means being deluded and losing the vision of the mind-only, and each accordingly revering and engaging in these to seek permanence. Both cause and effect are false, thus becoming false seeking and false expectations. Sixth, the attachment of 'gui wu gui zhi' (returning to no return), two parts: first, according to their understanding. Furthermore, good men, having exhausted the emptiness of all activities (the 'xing' aggregate of the five aggregates), and already extinguished birth and death, but not yet perfected the subtle wonder of stillness. If, regarding perfect clarity, they consider the emptiness within clarity as not extinguishing the various transformations, and take the eternal extinction of what is relied upon as the place of return, generating a superior understanding. 'Ming zhong xu' (emptiness within clarity) refers to the principle of perfect clarity, which is the consciousness being observed. Having already extinguished birth and death, hence the emptiness within clarity. It is not just extinction, hence it is said not extinguishing. The 'se', 'shou', 'xiang', 'xing' (form, feeling, perception, volition) aggregates of the five aggregates encompass all dharmas, called 'qun hua' (various transformations). The eternal extinction of what is relied upon is the emptiness within clarity. These people consider emptiness as the place of return, which is Nirvana. Second, judging them as belonging to heretics. These people then fall into the attachment of 'gui wu gui zhi' (the mistaken notion of taking non-being as the ultimate refuge). The various 'Shunyata' (emptiness) in the 'Asamjnika' heaven (the highest level of the Form Realm in Buddhism) become their companions. Deluded by the Buddha's Bodhi wisdom, they lose their knowledge and vision. This is called the sixth kind of perfect emptiness and no-mind, achieving the fruit of empty annihilation, deviating far from perfection.
圓通背涅槃城生斷滅種 此明中虛。實非所歸。而計于歸。故云歸無歸執。無想天五百大劫想心不行也。舜若多四空處也。圓虛無心斷滅因也。空亡果斷滅果也 七貪非貪執二。一約其所計。
又善男子。窮諸行空已滅生滅。而於寂滅精妙未圓。若於圓常。固身常住。同於精圓。長不傾逝。生勝解者 執識陰以為圓常。欲固此身亦同識陰。故云同於精圓長不傾逝 二判屬邪徒。
是人則墮貪非貪執。諸阿斯陀求長命者成其伴侶。迷佛菩提。亡失知見。是名第七執著命元立固妄因趣長勞果違遠圓通背涅槃城生妄延種 根身虛妄。本是無常。實不可貪以為長久。今堅貪著妄執長生。故云貪非貪執。阿斯陀者云無比。即長壽仙也。長勞果者。勞即牢固。字之誤耳。妄執延年。故云妄延 八真非真執二。一約其所解。
又善男子。窮諸行空已滅生滅。而於寂滅精妙未圓。觀命互通。卻留塵勞恐其銷盡。便於此際。坐蓮花宮。廣化七珍。多增寶媛。縱恣其心。生勝解者 觀識陰為十方眾生之命元是十二類命之通要。由是我命通彼。彼命通我。故云互通。今觀識陰若盡。十方眾生命即皆盡。我命亦盡。盡即教誰證真常理。誰為所化眾生。徒有真常。無證真者。故留塵勞。卻起貪慾。化蓮華宮及諸欲境。恣受欲樂
【現代漢語翻譯】 現代漢語譯本 圓通背離涅槃城，產生斷滅的種子，這說明其中是虛假的，真實並非其歸宿。卻執著于歸宿，所以說是執著于無歸宿。就像無想天的眾生，在五百大劫中沒有念頭活動一樣。舜若多（Sunyata，空性）相當於四空處。圓虛無心是斷滅的原因，空亡是斷滅的結果。七貪非貪執，分為兩點：一是根據他們所執著的對象。
又，善男子，窮盡諸行，空性已經滅除了生滅，但對於寂滅的精妙之處尚未圓滿。如果對於圓滿常住之理，執著于身體的常住，如同執著于精圓之理，希望長久不衰敗，產生這種勝解的人，
這是執著于識陰以為是圓滿常住的。想要使這個身體也如同識陰一樣常住不壞，所以說如同精圓，長久不衰敗。二是判斷為屬於邪徒。
這些人就會墮入貪非貪執。那些尋求長命的阿斯陀（Asita，無等/無比仙）會成為他們的同伴。迷惑于佛陀的菩提智慧，喪失正確的知見。這叫做第七種執著，執著于生命之根本，建立虛妄的因，追求長久勞苦的果報，違背遠離圓通，背離涅槃城，產生虛妄延續的種子。根身是虛妄的，本來就是無常的，實在不應該貪戀它以為可以長久。現在卻堅固地貪著，虛妄地執著于長生，所以說是貪非貪執。阿斯陀，翻譯為『無比』，就是長壽仙。長勞果，勞就是牢固，是文字的錯誤。虛妄地執著于延續壽命，所以說是虛妄延續。八真非真執，分為兩點：一是根據他們所理解的。
又，善男子，窮盡諸行，空性已經滅除了生滅，但對於寂滅的精妙之處尚未圓滿。觀察到生命是互相連通的，反而留下塵勞，恐怕塵勞會消盡。於是就在這個時候，坐在蓮花宮中，廣泛地化生七寶珍物，大量增加美麗的女子，放縱自己的心意，產生這種勝解的人，
觀察到識陰是十方眾生的生命之源，是十二類生命的共通之處。因為我的生命與他的生命相通，他的生命與我的生命相通，所以說是互相連通。現在觀察到如果識陰窮盡，十方眾生的生命也就都窮盡了，我的生命也窮盡了。窮盡了，那麼教誰去證得真常之理？誰又作為被教化的眾生？徒有真常，卻沒有證得真常的人。所以留下塵勞，反而生起貪慾，化生蓮花宮以及各種慾望的境界，放縱地享受慾望的快樂。
【English Translation】 English version Clinging to the notion of a return to Nirvana while harboring the seeds of annihilation leads to the fallacy of emptiness. This illustrates a state of emptiness where true reality is not found, yet one clings to the idea of return, hence 'clinging to the unreturnable.' It's akin to beings in the Realm of Neither Perception nor Non-Perception, where thought ceases for five hundred great kalpas. Sunyata (emptiness) is analogous to the Four Formless Realms. The emptiness of a mind devoid of roundness is the cause of annihilation, and emptiness is the result of annihilation. The seventh clinging, 'greed for the non-greedy,' is discussed in two aspects: first, concerning the object of their clinging.
Furthermore, good man, having exhausted all activities and extinguished birth and death through emptiness, yet not fully realizing the subtle perfection of stillness, if one clings to the permanence of the body, equating it with the essence of roundness, desiring to remain unchanging and imperishable, and develops such a superior understanding,
This is clinging to the consciousness aggregate (識陰, shī yīn) as permanent and unchanging. Desiring to make this body as permanent as the consciousness aggregate, hence 'equating it with the essence of roundness, remaining unchanging and imperishable.' Second, it is judged as belonging to heretical paths.
Such individuals fall into the clinging of 'greed for the non-greedy.' Those who seek longevity, like the Asitas (阿斯陀, Ā sī tuó, non-comparable/matchless ascetic), become their companions. They are deluded about the Bodhi wisdom of the Buddha, losing correct knowledge and vision. This is called the seventh clinging, clinging to the root of life, establishing a false cause to pursue the fruit of prolonged suffering, deviating from perfect understanding, turning away from the city of Nirvana, and generating the seeds of false prolongation. The root body is illusory and inherently impermanent; it should not be greedily clung to as if it could be permanent. Now, they firmly cling to it, falsely clinging to longevity, hence 'greed for the non-greedy.' Asita, translated as 'incomparable,' is the long-lived immortal. 'Fruit of prolonged suffering,' where 'suffering' means 'firm,' is a textual error. Falsely clinging to prolonging life, hence 'false prolongation.' The eighth clinging, 'truth for the non-truth,' is discussed in two aspects: first, concerning their understanding.
Furthermore, good man, having exhausted all activities and extinguished birth and death through emptiness, yet not fully realizing the subtle perfection of stillness, observing that life is interconnected, they instead retain defilements (塵勞, chén láo), fearing their exhaustion. Therefore, at this moment, they sit in a lotus palace, extensively creating seven treasures, greatly increasing the number of beautiful women, indulging their minds, and developing such a superior understanding,
Observing that the consciousness aggregate is the source of life for beings in the ten directions, the common essence of the twelve categories of beings. Because my life is connected to his life, and his life is connected to my life, hence 'interconnected.' Now, observing that if the consciousness aggregate is exhausted, the lives of beings in the ten directions will also be exhausted, and my life will also be exhausted. If exhausted, who will be taught to realize the truth of permanence? Who will be the beings to be taught? There is only permanence, but no one to realize it. Therefore, they retain defilements, instead arousing greed, creating lotus palaces and various realms of desire, indulging in the pleasure of desires.
。圖命不滅俾要證真起用化物。作此執計定不移轉。故云勝解。媛女寶也 二判屬邪徒。
是人則墮真無真執。吒枳迦羅成其伴侶。迷佛菩提。亡失知見。是名第八發邪思因立熾塵果違遠圓通背涅槃城生天魔種 起惑恣欲實非證真。計此即能證真起用。故云真非真執。吒枳迦羅未見正譯。此既能化欲境受用。即是欲界自在天類也。邪思因者。既于定中發此邪念。不能善察。由此熾盛起塵勞事。故同天魔耳 九定性聲聞二。一約其所解。
又善男子。窮諸行空已滅生滅。而於寂滅精妙未圓。于命明中。分別精粗。疏決真偽。因果相酬。唯求感應背清凈道。所謂見苦斷集證滅修道。居滅已休。更不前進。生勝解者 識陰露現。故曰命明。識既含藏漏無漏種。今於此中分別抉擇。苦集有漏。名粗名偽。道滅無漏。名精名真。擇去粗偽苦集。而留精真道滅。故云分別精粗等。修道為感。證滅為應。但取於此。故云唯求。背清凈道者。本修圓觀。法界平等離二邊垢。名清凈道。今發小乘厭忻之解。故名曰背。所謂下釋前義也 二判屬邪徒。
是人則墮定性聲聞。諸無聞僧增上慢者成其伴侶。迷佛菩提。亡失知見。是名第九圓精應心成趣寂果違遠圓通背涅槃城生纏空種 定性者。且就一期趣寂無改。判為定性。
【現代漢語翻譯】 現代漢語譯本：認為圖命（一種虛幻的生命現象）不會消滅，並且一定要以此來證明真如，從而起用化物（通過神通變化事物）。如果產生這樣的執著，並且堅定不移，就叫做勝解（殊勝的理解）。媛女（美麗的女子）是寶貴的。 二、判定為屬於邪徒。 這種人就會墮入『真無真執』（執著于虛假的真實）的境地。吒枳迦羅（一種天魔）會成為他們的同伴。他們會迷惑于佛菩提（佛的智慧），喪失正確的知見。這叫做第八種因邪思而生起熾盛塵勞之果，違背圓滿通達的道路，背離涅槃之城，生出天魔的種子。起惑恣欲（產生迷惑，放縱慾望）實際上並不是證得真如。認為這樣做就能證得真如並起用化物，所以叫做『真非真執』。吒枳迦羅（一種天魔）沒有見到正確的翻譯。既然他們能夠化現慾望的境界並享受，那就是欲界自在天一類的天魔。邪思因（邪惡思想的因）是指，既然在禪定中產生了這種邪念，又不能很好地覺察，因此就會熾盛地生起塵勞之事，所以和天魔一樣。九、定性聲聞（註定成為聲聞的人）分為兩部分。一、根據他們的理解。 還有，善男子，窮盡諸行（各種修行方法）而空，已經滅除了生滅的現象，但是對於寂滅的精妙之處還沒有圓滿領悟。在命明（生命的光明）中，分別精粗（精細和粗糙），疏決真偽（區分真實和虛假），因果相互酬報，只求感應，背離了清凈之道。這就是所謂的『見苦斷集證滅修道』。停留在滅的境界就停止不前，不再前進，產生殊勝的理解。 識陰（識別的蘊）顯露出來，所以叫做命明。識（識別）既然包含著有漏和無漏的種子，現在於其中分別抉擇。苦集（苦和集的諦理）是有漏的，叫做粗，叫做偽。道滅（道和滅的諦理）是無漏的，叫做精，叫做真。選擇去除粗偽的苦集，而留下精真的道滅，所以叫做『分別精粗』等等。修道是爲了感，證滅是爲了應，只取這些，所以叫做『唯求』。背離清凈之道是指，本來修習圓滿的觀行，法界平等，遠離二邊的垢染，叫做清凈之道。現在生起小乘厭離世間、欣樂涅槃的理解，所以叫做背離。所謂，下面解釋前面的含義。二、判定為屬於邪徒。 這種人就會墮入定性聲聞（註定成為聲聞的人）的境地。那些沒有聽聞佛法的增上慢者（自以為是的人）會成為他們的同伴。他們會迷惑于佛菩提（佛的智慧），喪失正確的知見。這叫做第九種圓滿精進于應心而成就趣向寂滅之果，違背圓滿通達的道路，背離涅槃之城，生出纏縛于空的種子。定性（註定）是指，暫且就一期生命而言，趣向寂滅而沒有改變，判定為定性。
【English Translation】 English version: They believe that the 'figure-life' (a phantom life phenomenon) will not perish and must be used to prove the truth, thereby activating and transforming things (through supernatural powers). If such an attachment arises and is unwavering, it is called 'superior understanding'. A 'beautiful woman' is precious. 2. Classified as belonging to heretics. Such a person will fall into the 'true non-true attachment' (attachment to false reality). The Ṭākikāra (a type of demon) will become their companion. They will be deluded by Buddha's Bodhi (Buddha's wisdom), losing correct knowledge and views. This is called the eighth kind of arising of the fruit of blazing defilements due to evil thoughts, deviating from the path of perfect understanding, turning away from the city of Nirvana, and giving rise to the seeds of heavenly demons. Arousing delusion and indulging in desires is actually not the attainment of truth. Believing that doing so can attain truth and activate transformations is called 'true non-true attachment'. Ṭākikāra (a type of demon) has not seen a correct translation. Since they can transform the realm of desires and enjoy it, they are a type of desire realm's free-willed gods. 'Evil thought cause' refers to, since this evil thought arises in meditation and cannot be well discerned, it intensely gives rise to defiled matters, so it is the same as heavenly demons. 9. Fixed-nature Śrāvakas (those destined to become Śrāvakas) are divided into two parts. 1. According to their understanding. Furthermore, good men, exhausting all practices and emptying them, having extinguished the phenomena of arising and ceasing, but not yet fully understanding the exquisite subtleties of stillness. In the 'life-light' (the light of life), distinguishing between the refined and the coarse, discerning between the true and the false, cause and effect reciprocate, only seeking response, turning away from the path of purity. This is the so-called 'seeing suffering, cutting off accumulation, realizing cessation, cultivating the path'. Remaining in the realm of cessation, they stop and do not advance further, giving rise to superior understanding. The 'consciousness aggregate' (the aggregate of recognition) manifests, so it is called 'life-light'. Since consciousness contains both defiled and undefiled seeds, now within it, they distinguish and choose. Suffering and accumulation (the truths of suffering and accumulation) are defiled, called coarse, called false. The path and cessation (the truths of the path and cessation) are undefiled, called refined, called true. Choosing to remove the coarse and false suffering and accumulation, while retaining the refined and true path and cessation, so it is called 'distinguishing between the refined and the coarse' and so on. Cultivating the path is for response, realizing cessation is for response, only taking these, so it is called 'only seeking'. Turning away from the path of purity refers to, originally cultivating perfect contemplation, the Dharma realm is equal, free from the defilements of the two extremes, called the path of purity. Now giving rise to the understanding of the Lesser Vehicle,厭離世間(disgusting the world) and 欣樂涅槃(rejoicing in Nirvana), so it is called turning away. The so-called, the following explains the preceding meaning. 2. Classified as belonging to heretics. Such a person will fall into the realm of fixed-nature Śrāvakas (those destined to become Śrāvakas). Those who have not heard the Dharma and are arrogant (those who are self-righteous) will become their companions. They will be deluded by Buddha's Bodhi (Buddha's wisdom), losing correct knowledge and views. This is called the ninth kind of perfecting diligence in responding to the mind and achieving the fruit of tending towards stillness, deviating from the path of perfect understanding, turning away from the city of Nirvana, and giving rise to the seeds of attachment to emptiness. 'Fixed-nature' (destined) refers to, temporarily speaking, in one lifetime, tending towards stillness without change, judged as fixed-nature.
實有劫數。終回上乘。無聞僧者。不了識陰。迷為涅槃。故同此也。圓謂周遍。精謂非粗。已離行陰為諸命元。故曰圓精。稱乎妄計。故云應心 十定性緣覺二。一約其所解。
又善男子。窮諸行空已滅生滅。而於寂滅精妙未圓。若於圓融清凈覺明。發研深妙。即立涅槃。而不前進。生勝解者 本觀圓融清凈覺體。今見識陰離行生滅。謂深且妙。立為涅槃。不知流注。故不前進 二判屬邪徒。
是人則墮定性辟支。諸緣獨倫不迴心者成其伴侶。迷佛菩提。亡失知見。是名第十圓覺㳷心成湛明果違遠圓通背涅槃城生覺圓明不化圓種 認識陰為圓覺。符妄計為㳷心。寂焉不動。非無覺了。故云湛明。證識覺之圓明。無悲化之妙用。故云不化圓種。唯識論云。聲聞畏苦障。緣覺捨生障。是此類也 三結勸弘宣四。一結前斥失。
阿難。如是十種禪那中途成狂。因依迷惑。于未足中生滿足證。皆是識陰用心互動。故生斯位。眾生頑迷不自忖量。逢此現前。各以所愛先習迷心。而自休息。將為畢竟所歸寧地。自言滿足無上菩提。大妄語成。外道邪魔所感業終。墮無間獄。聲聞緣覺不成增進 中途成狂者。方在似覺。未成不退。邪慧發生。故云成狂。不察識陰微細生滅。便謂已證。故云因依迷惑等。余文可解
【現代漢語翻譯】 現代漢語譯本 確實存在劫數，最終會迴歸到上乘的境界。那些沒有聽聞過佛法的僧人，不瞭解識陰（五陰之一，指精神意識的聚合），錯誤地認為識陰就是涅槃（佛教修行的最終目標，指解脫生死輪迴的狀態），所以才會和他們一樣。圓，指的是周遍；精，指的是不粗糙。已經脫離了行陰（五陰之一，指行為和意志的聚合），成為各種生命力的根源，所以說『圓精』。迎合虛妄的計度，所以說『應心』。十種定性緣覺（佛教修行者的一種型別）的第二種，一是根據他們所理解的。
『又，善男子，窮盡諸行，空滅生滅，而對於寂滅精妙的境界尚未圓滿。如果對於圓融清凈的覺明，發起研究深妙的理解，就認為已經證得涅槃，而不繼續前進，產生殊勝的理解。』本應觀照圓融清凈的覺悟本體，現在看到識陰脫離了行陰的生滅變化，就認為已經達到深妙的境界，並將其視為涅槃，卻不知道識陰的流注變化，所以不繼續前進。
『這種人就會墮入定性辟支佛（一種型別的佛教修行者）的行列，各種因緣獨自運轉，不肯回心轉意的人會成為他們的同伴。迷惑于佛的菩提（覺悟），喪失了正確的知見。這叫做第十種圓覺㳷心（沉溺於虛妄的覺悟）而成就湛明（清澈明亮）的果報，遠離了圓通（圓滿通達），背離了涅槃之城，產生了覺悟圓明卻不能教化眾生的種子。』把認識陰當作圓覺，符合虛妄的計度就是㳷心。寂靜不動，並非沒有覺察，所以說『湛明』。證得了識覺的圓明，卻沒有慈悲教化的妙用，所以說『不化圓種』。《唯識論》中說，聲聞（聽聞佛法而修行的弟子）畏懼痛苦的障礙，緣覺捨棄了生存的障礙，說的就是這一類人。三、總結並勸勉弘揚佛法：一是總結前文的過失。
『阿難，像這樣十種禪那（禪定）在中途走向歧途，因為依賴迷惑，在尚未滿足的情況下產生滿足的證悟感，都是識陰的用心互動作用所導致的。眾生愚昧頑固，不自我衡量，遇到這種情況，各自按照自己所喜愛和先前習慣的迷惑之心，就停止不前，把這當作最終的歸宿和安寧之地，自稱已經滿足了無上菩提（最高的覺悟），最終會犯下大妄語，被外道邪魔所迷惑，業報終結后墮入無間地獄，聲聞和緣覺也無法得到增進。』中途走向歧途，是指正處於相似的覺悟狀態，尚未達到不退轉的境界，邪惡的智慧就會發生，所以說『成狂』。不仔細觀察識陰的微細生滅變化，就認為已經證悟，所以說『因依迷惑』等等。其餘的文字可以自行理解。
【English Translation】 English version Indeed, there are kalpas (aeons of time) of tribulation, but ultimately one returns to the supreme vehicle. Those monks who have not heard the teachings do not understand the 識陰 (shìyīn) (Consciousness Aggregate, one of the Five Aggregates, referring to the aggregation of mental consciousness), mistakenly taking it for 涅槃 (nièpán) (Nirvana, the ultimate goal of Buddhist practice, referring to the state of liberation from the cycle of birth and death), hence they are the same. 『Round』 means all-pervading; 『refined』 means not coarse. Having already departed from the 行陰 (xíngyīn) (Volition Aggregate, one of the Five Aggregates, referring to the aggregation of actions and will), becoming the source of all life forces, hence it is said 『round and refined』. Catering to delusional calculations, hence it is said 『responding to the mind』. The second of the ten types of fixed-nature Pratyekabuddhas (a type of Buddhist practitioner), firstly, according to their understanding.
『Furthermore, good men, having exhausted all actions, emptiness extinguishes birth and death, yet the subtle wonder of stillness is not yet complete. If, upon the all-encompassing, pure, and enlightened awareness, they initiate profound and wondrous investigation, they immediately establish Nirvana, but do not advance further, giving rise to superior understanding.』 Originally, one should contemplate the all-encompassing, pure, and enlightened essence. Now, seeing the Consciousness Aggregate depart from the birth and death of the Volition Aggregate, they consider it deep and wondrous, establishing it as Nirvana, unaware of its flowing transformations, hence they do not advance further.
『Such individuals will fall into the category of fixed-nature Pratyekabuddhas, with various conditions operating independently, and those who do not turn their minds back will become their companions. Deluded about the Buddha's Bodhi (bú tí) (Enlightenment), losing correct knowledge and vision. This is called the tenth type: 圓覺㳷心 (yuánjué xīxīn) (immersed in illusory enlightenment), achieving the fruit of 湛明 (zhànmíng) (clear and bright), deviating far from all-encompassing understanding, turning their backs on the city of Nirvana, giving rise to enlightened awareness but unable to transform sentient beings.』 Taking the Consciousness Aggregate as complete enlightenment, conforming to delusional calculations is 㳷心 (xīxīn). Still and unmoving, yet not without awareness, hence it is said 『湛明 (zhànmíng)』. Having realized the complete enlightenment of consciousness, yet lacking the wondrous function of compassionate transformation, hence it is said 『unable to transform sentient beings』. The Yogācārabhūmi-śāstra states that Śrāvakas (disciples who hear the teachings) fear the obstacle of suffering, and Pratyekabuddhas abandon the obstacle of birth, referring to this type of individual. Thirdly, concluding and exhorting the propagation of the Dharma: firstly, summarizing the previous faults.
『Ānanda, thus, these ten types of dhyāna (meditation) go astray midway, relying on delusion, giving rise to a sense of fulfillment in what is not yet complete, all caused by the interaction of the Consciousness Aggregate. Sentient beings are stubborn and deluded, not measuring themselves, and upon encountering this, each according to their beloved and previously habitual deluded mind, ceases to advance, taking this as the ultimate refuge and peaceful abode, claiming to have fulfilled unsurpassed Bodhi, ultimately committing great lies, being deluded by heretical demons, and upon the end of their karmic retribution, falling into the Avīci hell, and Śrāvakas and Pratyekabuddhas are unable to progress.』 Going astray midway refers to being in a state of similar enlightenment, not yet reaching the state of non-retrogression, and evil wisdom arises, hence it is said 『going astray』. Not carefully observing the subtle birth and death transformations of the Consciousness Aggregate, they immediately claim to have realized enlightenment, hence it is said 『relying on delusion』 and so on. The remaining text can be understood on your own.
二敕勸弘宣。
汝等存心。秉如來道。將此法門。於我滅后。傳示末世。普令眾生覺了斯義。無令見魔自作深孽。保綏哀救訊息邪緣。令其身心入佛知見從始成就不遭岐路 深勸後世。令了識陰未盡有此十境發相。知而覺察。見魔自息。迷而取著。必落偏邪。入佛知見證真位也。從始初修也。成就果滿也。不遭岐路中間更無委曲相也。即前十類耳 三顯佛所乘。
如是法門。先過去世恒沙劫中微塵如來。乘此心開得無上道 無有一佛不破五陰而得菩提。皆能覺了。故免岐路 四陰盡功用。
識陰若盡。則汝現前諸根互用。從互用中。能入菩薩金剛乾慧 現前根互用者。即前第三漸次證無生忍也。前文已見。從互用中入干慧者。即此互用便是已入干慧地也。互用即是自在位故。如前文云。返流全一六用不行。乃至一切如來密圓凈妙皆現其中。此人即獲無生法忍。從是漸修。隨所發行。安立聖位。是則名為第三增進修行漸次。斯則始從干慧終至等覺。俱不離此第三漸次而建立也。今約從總入別。故云從互用中入也。言金剛者。以此行人從始至終皆由修習金剛三昧而得成就。故前文云。是種種地。皆以金剛。觀察如幻十種深喻。奢摩他中。用諸如來毗婆舍那。清凈修證漸次深入。或可此約利根之者到干慧
【現代漢語翻譯】 現代漢語譯本 二、敕勸弘宣。
你們要存心，秉持如來之道，將此法門，在我滅度之後，傳示給末世，普遍令眾生覺悟明白這個道理，不要讓他們被魔所迷惑，自己造作深重的罪孽。要保護、安撫、哀憐、救助他們，消除邪惡的因緣，使他們的身心進入佛的知見，從開始修行就成就，不走上歧途。深深地勸誡後世，讓他們瞭解認識到五陰（色、受、想、行、識）未盡時，會有這十種境界顯現出來。知道並覺察，魔境自然止息；迷惑而執著，必定落入偏邪。進入佛的知見，就能證得真實的果位。從開始最初修行，就能成就圓滿的果報，不走上歧路，中間就不會有委曲的現象，就是指前面的十種魔境。
三、顯佛所乘。
像這樣的法門，過去世恒河沙數劫中，像微塵一樣多的如來（Tathagata），都是憑藉此心開悟，證得無上道（Anuttara-samyak-sambodhi）。沒有一尊佛不是破除五陰（Panca-skandha）而證得菩提（Bodhi）的，都能覺悟明白，所以免於走上歧途。
四、陰盡功用。
如果識陰（Vijnana-skandha）消盡，那麼你們現在所有的諸根就能互相作用。從互相作用中，能夠進入菩薩（Bodhisattva）的金剛乾慧（Vajra-sukha-vipassana）。現在諸根互相作用，就是前面第三個漸次證得無生法忍（Anutpattika-dharma-kshanti）。前面的經文已經講過。從互相作用中進入干慧地，就是說這種互相作用便是已經進入干慧地了。互相作用就是自在的境界。如前面的經文所說：『返流全一，六用不行』，乃至一切如來（Tathagata）秘密圓滿清凈微妙的境界都顯現在其中。這個人就獲得了無生法忍（Anutpattika-dharma-kshanti），從此逐漸修行，隨著所發的願行，安立聖位。這就叫做第三個增進修行漸次。這就是說，從開始的干慧地到最終的等覺位，都不離開這第三個漸次而建立。現在從總相進入別相，所以說『從互相作用中進入』。所說的金剛，是因為這個修行人從始至終都是由於修習金剛三昧（Vajra-samadhi）而得到成就。所以前面的經文說：『這些種種地，都是用金剛來觀察如幻的十種深刻的比喻，在奢摩他（Samatha）中，運用諸如來（Tathagata）的毗婆舍那（Vipassana），清凈地修證，逐漸深入。』或許這是指利根的人到達干慧地。
【English Translation】 English version 2. Exhortation to Propagate.
You should be mindful and uphold the Tathagata's (如來) path. After my Parinirvana (滅度), transmit this Dharma (法) to the future generations, enabling all sentient beings to awaken to this meaning. Do not let them be deluded by Mara (魔), creating deep karmic debts themselves. Protect, appease, have compassion, and rescue them, eliminating evil affinities, so that their minds and bodies enter the Buddha's (佛) knowledge and vision. From the beginning of their practice, they will achieve accomplishment and not stray onto divergent paths. Deeply exhort future generations to understand that when the Skandhas (陰) are not exhausted, these ten states will manifest. Knowing and discerning them, the demonic states will naturally cease. Being deluded and attached, they will inevitably fall into biased and deviant paths. Entering the Buddha's (佛) knowledge and vision allows one to attain true realization. Starting from the very beginning of practice, one can achieve complete fruition, without straying onto divergent paths, meaning there will be no distorted phenomena, referring to the aforementioned ten types of demonic states.
- Revealing What the Buddhas Ride.
Such a Dharma (法) gate, in past kalpas (劫) as numerous as the sands of the Ganges River, Buddhas (如來) as numerous as dust motes have attained Anuttara-samyak-sambodhi (無上道) by opening their minds through this. There is not a single Buddha (佛) who has not broken through the Five Skandhas (五陰) to attain Bodhi (菩提). All are able to awaken and understand, thus avoiding divergent paths.
- The Function of Exhausting the Skandhas.
If the Vijnana-skandha (識陰) is exhausted, then all your present faculties will interact with each other. From this interaction, you can enter the Bodhisattva's (菩薩) Vajra-sukha-vipassana (金剛乾慧). The present faculties interacting with each other refers to the aforementioned third gradual attainment of Anutpattika-dharma-kshanti (無生法忍). This has already been discussed in the previous text. Entering the dry insight ground from mutual use means that this mutual use is already entering the dry insight ground. Mutual use is the state of freedom. As the previous text says: 'Reversing the flow, the whole is one, the six uses do not function,' and even all the secret, perfect, pure, and wonderful states of the Tathagatas (如來) appear within it. This person obtains Anutpattika-dharma-kshanti (無生法忍), and from this gradually cultivates, establishing holy positions according to their vows and practices. This is called the third progressive cultivation sequence. This means that from the beginning of dry insight to the final equal enlightenment, it is all established without leaving this third gradual sequence. Now, entering from the general to the specific, it is said 'entering from mutual use.' The term 'Vajra (金剛)' is because this practitioner achieves accomplishment from beginning to end through cultivating Vajra-samadhi (金剛三昧). Therefore, the previous text says: 'These various grounds all use Vajra (金剛) to observe the ten profound metaphors that are like illusions. In Samatha (奢摩他), they use the Vipassana (毗婆舍那) of the Tathagatas (如來), purifying and cultivating, gradually deepening.' Perhaps this refers to those with sharp faculties reaching the dry insight ground.
地精心發化遂超因位直入妙覺。故得別受金剛之號。若鈍根者。隨所發行。更歷諸位。故不得受金剛之名。但稱干慧耳。若將此位。立在等覺後心。其如前文彼。文云。如來逆流。如是菩薩順行而至。覺際入交名為等覺。豈可於入交彼更立干慧地耶。古人迷此。于等覺后更立金剛乾慧一位。誠誤後學。理例俱無。不敢聞命。
圓明精心於中發化。如凈琉璃內含寶月。如是乃超十信十住十行十回向四加行心菩薩所行金剛十地等覺圓明。入于如來妙莊嚴海。圓滿菩提。歸無所得 于干慧心既證圓妙。此之心性頓發諸行頓具諸德。故云發化。慧心如琉璃。因行如寶。果德如月。此喻一中現無量無量中現一。因行果德一時具足無閡圓明。故如琉璃內含寶月。超因入果者。由前發化因果具故。乃得超也。福足故名莊嚴海。慧足故圓滿菩提。理極故歸無所得。即大涅槃常寂無得也。此是圓頓下根又利者也。由下品故。至識陰盡方得入位。由又利故。於此發化乃超諸位。問前受陰盡。即云上歷菩薩六十聖位。今識陰盡。何故言超。答前約上根稍鈍者說。例今亦合有頓超者。今約下根又利者說。故得言超。例前受破。亦合有歷聖位者。前後互現耳。想行陰盡。合是中根超歷之處。略故不說 三結勸四。一總指魔事。
此是
【現代漢語翻譯】 現代漢語譯本： 地精心（指修行者專注精進的心）一旦發起變化，就能超越因位，直接進入妙覺（指佛的果位）。因此，才能特別獲得金剛（比喻堅固不壞的智慧）的稱號。如果根器遲鈍的人，隨著所發起的修行，需要經歷各個階位，所以不能獲得金剛的稱號，只能稱為干慧（指只有智慧而未得實證）。如果將這個干慧位，設立在等覺（菩薩修行最後階段）之後，就與前文『如來逆流，如是菩薩順行而至，覺際入交名為等覺』相矛盾。怎麼能在進入交會之處后，再設立干慧地呢？古人迷惑於此，在等覺之後又設立金剛乾慧一位，實在誤導後學，于理于例都說不通，我不敢茍同。 圓明精純的心在中途發起變化，就像清凈的琉璃中包含著寶月一樣。這樣就超越了十信、十住、十行、十回向、四加行心、菩薩所行的金剛十地、等覺圓明，進入如來的妙莊嚴海，圓滿菩提（指覺悟），歸於無所得（指證悟空性）。在干慧心時就已經證得圓妙，此時的心性頓然發起諸行，頓然具足諸德，所以說『發化』。慧心如琉璃，因行如寶，果德如月。這個比喻說明一中現無量，無量中現一，因行果德一時具足，沒有阻礙，圓滿光明，所以像琉璃內含寶月。超越因位進入果位，是因為前面發化，因果具足的緣故，才能超越。福德具足所以名為莊嚴海，智慧具足所以圓滿菩提，道理達到極致所以歸於無所得，也就是大涅槃（指不生不滅的境界），常寂無所得。這是圓頓法門中根器較差但又銳利的人。因為是下品，所以要到識陰（五蘊之一）盡滅才能進入果位。因為又很銳利，所以在此發化就能超越各個階位。問：前面說受陰（五蘊之一）盡滅，就說上歷菩薩六十聖位，現在識陰盡滅，為什麼說超越呢？答：前面是就上根但稍遲鈍的人說的，按照這個例子，現在也應該有頓超的人。現在是就下根但又銳利的人說的，所以說超越。按照前面的例子，受陰破除，也應該有經歷聖位的人。前後互相顯現罷了。想陰（五蘊之一）和行陰（五蘊之一）盡滅，應該是中根超越和經歷之處，因為省略所以沒有說。三、總結勸勉，四、總的指出魔事。
【English Translation】 English version: When the concentrated and refined mind (referring to the diligent and focused mind of a practitioner) initiates transformation, it can transcend the causal positions and directly enter the Wondrous Enlightenment (referring to the fruit position of a Buddha). Therefore, it can specially receive the title of Vajra (an analogy for indestructible wisdom). If one's faculties are dull, according to the practice initiated, one needs to experience various stages, so one cannot receive the title of Vajra, but is only called Dry Wisdom (referring to having wisdom without actual realization). If this position of Dry Wisdom is established after Equal Enlightenment (the final stage of a Bodhisattva's practice), it contradicts the previous text, 'The Tathagata flows against the stream, thus the Bodhisattvas proceed with the flow, and the intersection of awareness is called Equal Enlightenment.' How can one establish a Dry Wisdom ground after entering the intersection? The ancients were confused by this, establishing a Vajra Dry Wisdom position after Equal Enlightenment, which truly misleads later learners, lacking both reason and precedent. I dare not agree. The perfect and bright refined mind initiates transformation in the middle, like a precious moon contained within pure crystal. Thus, it transcends the Ten Faiths, Ten Dwellings, Ten Practices, Ten Dedications, Four Preparatory Practices, the Vajra Ten Grounds practiced by Bodhisattvas, Equal Enlightenment, and Perfect Brightness, entering the Tathagata's Wondrous Adornment Ocean, fulfilling Bodhi (referring to enlightenment), returning to no attainment (referring to realizing emptiness). Having already realized perfect wonder in the Dry Wisdom mind, at this time, the nature of the mind suddenly initiates all practices and suddenly possesses all virtues, so it is said 'transformation'. The wisdom mind is like crystal, the causal practices are like jewels, and the fruit virtues are like the moon. This analogy illustrates that one manifests the immeasurable, and the immeasurable manifests one. Causal practices and fruit virtues are simultaneously complete, without obstruction, perfectly bright, so it is like a precious moon contained within crystal. Transcending the causal position and entering the fruit position is because of the previous transformation and the completeness of cause and effect, thus one can transcend. Abundant blessings are called the Adornment Ocean, abundant wisdom fulfills Bodhi, and the principle reaches its extreme, thus returning to no attainment, which is the Great Nirvana (referring to the state of non-birth and non-death), constant stillness and no attainment. This refers to those with inferior faculties but sharp minds in the Round and Sudden teaching. Because it is of the lower grade, one must wait until the exhaustion of the Consciousness Skandha (one of the five aggregates) to enter the position. Because it is also sharp, one can transcend all stages upon this transformation. Question: Earlier, it was said that upon the exhaustion of the Form Skandha (one of the five aggregates), one ascends through the sixty holy positions of the Bodhisattva. Now, with the exhaustion of the Consciousness Skandha, why is it said to transcend? Answer: The former was said in relation to those with superior faculties but slightly dull. According to this example, there should also be those who transcend suddenly. The latter is said in relation to those with inferior faculties but sharp minds, so it is said to transcend. According to the previous example, upon breaking the Feeling Skandha (one of the five aggregates), there should also be those who experience the holy positions. The two appear mutually. The exhaustion of the Perception Skandha (one of the five aggregates) and the Volition Skandha (one of the five aggregates) should be the place where those with middle faculties transcend and experience, but it is omitted. Three, concluding with encouragement, four, generally pointing out demonic affairs.
過去先佛世尊。奢摩他中毗婆舍那覺明分析微細魔事 覺明即觀慧也 二識即離邪。
魔境現前。汝能諳識。心垢洗除不落邪見。陰魔銷滅。天魔摧碎。大力鬼神褫魄逃逝。魑魅魍魎無復出生。直至菩提無諸乏少。下劣增進。于大涅槃心不迷悶 褫撤去也。鬼魄撤去而逃逝也 三別顯咒能。
若諸末世愚鈍眾生。未識禪那。不知說法。樂修三昧。汝恐同邪。一心勸令持我佛頂陀羅尼咒。若未能誦。寫于禪堂。或帶身上。一切諸魔所不能動 不別修定次第。故云未識禪那。未學智慧方便。故云不知說法。定慧不習而樂安禪。魔境現前。孰分邪正。當勸持咒安其正解防其邪慮。即不墮魔 四勸令欽奉。
汝當恭欽十方如來究竟修進最後垂範 是諸如來究竟了義之說。又是出世最後時說。故云最後垂範也 二阿難因聞請益二。一阿難問三。一欽奉前聞。
阿難即從座起。聞佛示誨。頂禮欽奉。憶持無失 二正申三問。
于大眾中重複白佛。如佛所言。五陰相中。五種虛妄為本想心。我等平常。未蒙如來微妙開示 問妄想也。未聞五陰總是妄想而名有殊。
又此五陰。為並銷除。為次第盡 問除斷頓漸也。並即頓也。
如是五重。詣何為界 問邊際也。界分也 三祈為開示。
【現代漢語翻譯】 現代漢語譯本：過去諸佛世尊，在奢摩他（止，禪定）中，以毗婆舍那（觀，智慧）覺悟，能夠明晰地分析微細的魔事（障礙）。覺明就是觀慧。二識（正與邪）由此得以分離，遠離邪見。 魔境現前時，你如果能夠清楚地認識，心中的污垢就能洗除，不落入邪見。五陰魔（色、受、想、行、識五種構成人身的要素所形成的障礙）就會消滅，天魔（欲界第六天之魔）會被摧毀，大力鬼神會喪膽逃跑，魑魅魍魎（各種妖魔鬼怪）不再出現。直至證得菩提（覺悟），都不會有任何缺乏，下劣的根性也能增進，對於大涅槃（不生不滅的境界）之心也不會迷悶。褫（chǐ）是撤去的意思，鬼神的魂魄被撤去而逃跑。以上是分別顯示咒語的功用。 如果末世愚鈍的眾生，不認識禪那（禪定），不瞭解說法（佛法），卻喜歡修習三昧（正定），你恐怕他們會與邪法相同，就應該一心勸導他們持誦我的佛頂陀羅尼咒。如果不能背誦，就將咒語書寫在禪堂中，或者佩戴在身上，一切諸魔都不能動搖他們。因為不分別修習禪定的次第，所以說『未識禪那』。因為沒有學習智慧方便，所以說『不知說法』。禪定和智慧都不習，卻喜歡安於禪定，魔境現前時，誰能分辨邪正？應當勸導他們持誦咒語，安定他們的正知正見，防止他們的邪思邪慮，就不會墮入魔道。以上是勸令欽佩奉行。 你應該恭敬欽佩十方如來究竟修行的最後垂範（榜樣）。這是諸如來究竟了義的說法，又是出世最後時所說，所以說是『最後垂範』。以下是阿難因為聽聞而請求開示的內容，分為兩部分。第一部分是阿難的三問。第一問是欽佩奉行前聞。 阿難即從座位上站起，聽聞佛的教誨，頂禮欽佩奉行，憶持不忘。第二部分是正式提出三個問題。 在大眾中，阿難再次稟告佛說：『如佛所說，在五陰相中，五種虛妄以本想心為根本。我們平常，沒有蒙受如來微妙的開示。』這是問妄想。沒有聽聞五陰總是妄想，只是名稱有所不同。 『又此五陰，是同時銷除，還是次第斷盡？』這是問除斷是頓悟還是漸悟。並，就是頓悟。 『像這樣五重，以什麼為界限？』這是問邊際，界分。第三部分是祈求佛陀開示。
【English Translation】 English version: In the past, the Buddhas, the World Honored Ones, through Shamatha (tranquility, meditation), with Vipassana (insight, wisdom) enlightenment, were able to clearly analyze the subtle demonic affairs (obstacles). Enlightenment is insight. The two consciousnesses (right and wrong) can thus be separated, staying away from wrong views. When demonic realms appear, if you can clearly recognize them, the defilements in your heart can be washed away, and you will not fall into wrong views. The five Skandha demons (the obstacles formed by the five elements that constitute the human body: form, feeling, thought, volition, and consciousness) will be eliminated, the Mara of the Heaven (the demon of the sixth heaven of the desire realm) will be destroyed, powerful ghosts and spirits will lose their courage and flee, and goblins and monsters will no longer appear. Until you attain Bodhi (enlightenment), you will not lack anything, and even inferior roots can be improved, and your mind will not be confused about the Great Nirvana (the realm of non-birth and non-death). 'Chi' means to remove, the souls of ghosts and spirits are removed and they flee. The above separately shows the function of the mantra. If the dull and ignorant beings of the degenerate age do not recognize Chan (meditation), do not understand Dharma (Buddhist teachings), but like to practice Samadhi (right concentration), you are afraid that they will be the same as heretical practices, then you should wholeheartedly persuade them to uphold my Buddha's Crown Dharani Mantra. If they cannot recite it, they should write the mantra in the meditation hall, or wear it on their bodies, and all demons will not be able to move them. Because they do not separately practice the order of meditation, it is said 'do not recognize Chan'. Because they have not learned the wisdom and skillful means, it is said 'do not understand Dharma'. If they do not practice meditation and wisdom, but like to be at ease in meditation, who can distinguish right from wrong when demonic realms appear? You should persuade them to uphold the mantra, stabilize their right knowledge and right views, and prevent their evil thoughts and worries, so that they will not fall into demonic paths. The above is to encourage reverence and practice. You should respectfully admire the ultimate practice and final model (example) of the Tathagatas of the ten directions. This is the ultimate and complete teaching of the Tathagatas, and it is also said at the last time of their appearance in the world, so it is called the 'final model'. The following is the content of Ananda's request for instruction because of hearing it, divided into two parts. The first part is Ananda's three questions. The first question is to admire and practice what was heard before. Ananda immediately rose from his seat, listened to the Buddha's teachings, bowed respectfully and practiced them, remembering them without forgetting. The second part is to formally raise three questions. In the assembly, Ananda again reported to the Buddha: 'As the Buddha said, in the aspect of the five Skandhas, the five kinds of illusions are rooted in the fundamental thinking mind. We usually have not received the subtle teachings of the Tathagata.' This is asking about delusion. He had not heard that the five Skandhas are always delusions, but only have different names. 'Also, are these five Skandhas eliminated simultaneously, or are they gradually exhausted?' This is asking whether the elimination is sudden or gradual. 'Together' means sudden. 'Like this fivefold, what is the boundary?' This is asking about the boundary, the division. The third part is to ask the Buddha to explain.
唯愿如來發宣大慈。為此大眾。清明心目。以為末世一切眾生作將來眼 眼目左右之言皆喻心也。心明照了如眼之見 二如來答二。一正答所問三。一答妄想三。一總明二。一顯真覺圓凈。
佛告阿難。精真妙明本覺圓凈。非留死生及諸塵垢 精真法身也。妙明般若也。圓凈解脫也。三德圓融唯一本覺。生死苦道也。塵垢業煩惱也。斯則妙性圓明離諸名相耳 二明妄想發興三。一順敘妄起。
乃至虛空。皆因妄想之所生起。斯元本覺妙明真精。妄以發生諸器世間。如演若多迷頭認影 不更具敘色之與心三種相續。故云乃至。虛空無為尚是妄生。豈況有為一切諸法。狂癡故有。故如認影 二反破妄因三。一示無因。
妄元無因。于妄想中立因緣性 既稱為妄。云何有因。若有所因不名為妄。故云無因。自諸妄想展轉相因交妄發生遞相為種。故云于妄想中立因緣性 二破異執。
迷因緣者稱為自然。彼虛空性猶實幻生。因緣自然皆是眾生妄心計度 說有因緣。猶是妄執。更認自然。迷中陪者。故云眾生妄心計度 三總結斥。
阿難。知妄所起。說妄因緣。若妄元無。說妄因緣元無所有。何況不知推自然者 若知妄起。許說因緣。妄元無生。說誰因緣。因緣尚是妄中建立。而況不知是妄
【現代漢語翻譯】 現代漢語譯本： 唯愿如來發揚廣大的慈悲，爲了這些大眾，使他們的心和眼目都清明，為末世的一切眾生，作為未來的眼目。（眼目左右的說法，都是比喻心。心明照亮，就像眼睛看見一樣。） 二、如來回答阿難的提問。一、正式回答所問，分為三個部分。一、回答妄想，分為三個部分。一、總的說明，分為兩個部分。一、彰顯真覺的圓滿清凈。 佛告訴阿難：『精純真實、玄妙光明、本來覺悟、圓滿清凈的本覺，不會留下生死以及各種塵垢。（精真，指法身。妙明，指般若。圓凈，指解脫。法身、般若、解脫三德圓融，唯一于本覺。生死，是苦難的道路。塵垢，是業和煩惱。這說明玄妙的自性圓滿光明，遠離一切名相。）』 二、說明妄想的產生，分為三個部分。一、順著敘述妄想的生起。 乃至虛空，都是因為妄想所生起。這原本是本覺玄妙光明的真精，因為妄想而生起各種器世間。就像演若達多（Yannuodaduo）迷失了自己的頭，而去認影子。（不再詳細敘述色和心三種相續，所以說『乃至』。虛空這種無為法尚且是妄想所生，何況有為的一切諸法。因為狂妄愚癡才有妄想，所以像認影子一樣。） 二、反過來破斥妄想的起因，分為三個部分。一、指出妄想沒有原因。 妄想原本沒有原因，卻在妄想中建立因緣的性質。（既然稱為妄想，怎麼會有原因？如果有所原因，就不稱為妄想。所以說沒有原因。因為各種妄想輾轉相因，互相交織而生，遞相作為種子。所以說在妄想中建立因緣的性質。） 二、破斥不同的執著。 迷惑于因緣的人，稱之為自然。那虛空的性質，仍然是虛幻產生的。因緣和自然，都是眾生妄心的計度。（說有因緣，仍然是妄想執著。更去認同自然，是迷惑中的迷惑。所以說是眾生妄心的計度。） 三、總結並斥責。 阿難，知道妄想所生起，才說妄想的因緣。如果妄想原本沒有，說妄想的因緣原本什麼都沒有。何況是不知道推究自然的人呢？（如果知道妄想生起，才允許說因緣。妄想原本沒有生起，說誰的因緣？因緣尚且是在妄想中建立的，何況不知道這是妄想呢？）
【English Translation】 English version: I only wish that the Tathagata (Rulai) would proclaim great compassion, for the sake of this assembly, to clarify their minds and eyes, and to serve as future eyes for all sentient beings in the Dharma-ending Age. (The expressions 'left and right eyes' are metaphors for the mind. A clear and bright mind is like seeing with the eyes.) Two, the Tathagata answers Ananda's questions. One, the formal answer to the question, divided into three parts. One, answering delusion, divided into three parts. One, a general explanation, divided into two parts. One, revealing the perfect purity of true enlightenment. The Buddha told Ananda: 'The essence of truth, the wondrous brightness, the original enlightenment, the perfect purity of the original awareness, does not retain birth and death, nor any dust or defilement. (Essence of truth refers to the Dharmakaya (Fashen). Wondrous brightness refers to Prajna (Bore). Perfect purity refers to liberation (Jietuo). The three virtues of Dharmakaya, Prajna, and liberation are unified in the original enlightenment. Birth and death are the path of suffering. Dust and defilement are karma and afflictions. This explains that the wondrous nature is perfectly bright, free from all names and forms.)' Two, explaining the arising of delusion, divided into three parts. One, narrating the arising of delusion in sequence. Even empty space arises from delusion. This was originally the true essence of the wondrously bright original awareness, but due to delusion, various material worlds arise. It is like Yannuodaduo (演若達多) mistaking his own head and recognizing a shadow. (The three continuations of form and mind are no longer described in detail, hence 'even'. Even unconditioned phenomena like empty space arise from delusion, let alone all conditioned phenomena. Delusion arises from madness and ignorance, so it is like recognizing a shadow.) Two, refuting the cause of delusion, divided into three parts. One, showing that there is no cause. Delusion originally has no cause, yet within delusion, the nature of causality is established. (Since it is called delusion, how can there be a cause? If there were a cause, it would not be called delusion. Therefore, it is said to have no cause. Because various delusions mutually cause each other, intertwining and arising, serving as seeds for each other. Therefore, it is said that the nature of causality is established within delusion.) Two, refuting different attachments. Those who are deluded by causality call it nature. The nature of empty space is still illusory. Causality and nature are all the calculations of sentient beings' deluded minds. (To say there is causality is still a deluded attachment. To further identify with nature is delusion within delusion. Therefore, it is said to be the calculations of sentient beings' deluded minds.) Three, summarizing and rebuking. Ananda, knowing that delusion arises, one speaks of the causes and conditions of delusion. If delusion originally does not exist, then speaking of the causes and conditions of delusion is originally nothing. How much more so for those who do not know to investigate nature? (If one knows that delusion arises, then it is permissible to speak of causes and conditions. If delusion originally does not arise, then whose causes and conditions are being spoken of? Causes and conditions are established within delusion, let alone not knowing that it is delusion?)
推為自然耶 三結成妄想。
是故如來。與汝發明五陰本因同是妄想 五陰之因。元妄所結。此即于妄想中立因緣性也。此因緣性。妄中權立。欲令了法元無所有。是故同名一妄想耳 二別顯五。一色。
汝體先因父母想生。汝心非想。則不能來想中傳命 正指是想也。攬父母遺體而成此身。遺體即是想愛流出。故云父母想生。汝之託陰亦是想愛而來。以想遺體為勝境故。識即趣彼。結成胎藏。故云汝心非想不來傳命。斯則三處妄想和合結成此體也。
如我先言。心想酢味口中涎生。心想登高足心酸起。懸崖不有。酢物未來。汝體必非虛妄通倫。口水如何因談酢出 引前釋成也。即引破想陰文。懸崖酢物。俱不到身。由汝所思。便能生汝口足酸水。若非妄想同類。孰有水等生焉。通倫猶同類也。
是故當知。汝現色身名為堅固第一妄想 結歸立名也。以此驗之。如何非想。是故應知。妄想凝結即成色陰。故云堅固 二受。
即此所說。臨高想心。能令汝形真受酸澀。由因受生。能動色體。汝今現前順益違損二現驅馳。名為虛明第二妄想 前四句躡前色陰動身之想。即明受陰是妄想也。由因下正顯也。因想梅等便有受領。若非領納焉得水生。此受亦是妄想轉變妄生領納也。二驅馳者。領
【現代漢語翻譯】 現代漢語譯本： 推論這是自然形成的嗎？這三種結合形成了虛妄的想像。
因此，如來告訴你，五陰（色、受、想、行、識，構成人的五種要素）的根本原因同樣是虛妄的想像。五陰的起因，原本就是由虛妄所結合。這就在虛妄的想像中建立了因緣性。這因緣性，是在虛妄中權且設立的，爲了讓你明白一切法原本什麼都沒有。所以都叫做一種虛妄的想像罷了。下面分別闡述五陰。首先是色陰。
你的身體最初是由於父母的性愛之想而產生。你的心如果不是因為這種想，就不能在想中延續生命。這裡直接指出是『想』的作用。憑藉父母的遺體而形成這個身體，遺體就是想和愛的流露，所以說是父母的性愛之想所生。你來投胎也是因為想和愛而來，因為把父母的遺體當作美好的境界，所以神識就趨向那裡，結合成胎藏。所以說你的心如果不是因為這種想，就不能來延續生命。這就是三處妄想和合而結成這個身體。
正如我先前所說，心中想像酸的味道，口中就會產生唾液；心中想像登上高處，腳心就會感到酸楚。懸崖並不存在，酸的東西也沒有到來。你的身體如果不是和虛妄之物同類，口水怎麼會因為談論酸味而產生呢？這裡引用前面的解釋來加以說明。就是引用破除想陰的文字。懸崖和酸的東西，都沒有到達身體。由於你的思慮，就能使你的口和腳產生酸水。如果不是和妄想同類，哪裡會有酸水等產生呢？『通倫』就是同類的意思。
所以應當知道，你現在的色身，名為堅固的第一種妄想。總結歸納並加以命名。用這個來驗證，怎麼能說不是想呢？所以應當知道，妄想凝結就形成了色陰，所以說是『堅固』。下面是受陰。
就如剛才所說，想像登高的心，能使你的身體真正感受到酸澀。由於感受的產生，能動搖色身。你現在眼前順益和違損兩種感受驅使奔波，名為虛明第二種妄想。前面四句承接前面的色陰中動搖身體的『想』。這裡說明受陰也是妄想。由於想像梅子等，便有了感受領納。如果不是領納，怎麼會有唾液產生？這種感受也是妄想轉變而產生的虛妄領納。『二驅馳』，就是領
【English Translation】 English version: Is this inferred to be natural? These three combinations form delusional thoughts.
Therefore, the Tathagata (如來，another name for Buddha) tells you that the fundamental cause of the five skandhas (五陰, the five aggregates of clinging: form, feeling, perception, mental formations, and consciousness) is also delusional thought. The origin of the five skandhas is originally combined by delusion. This establishes the nature of causality within delusional thought. This causality is provisionally established within delusion, in order to make you understand that all dharmas (法，teachings or phenomena) originally have nothing. Therefore, they are all called one delusional thought. Below, the five skandhas are explained separately. First is the form skandha (色陰).
Your body was initially produced by the sexual desire-thought of your parents. If your mind were not for this thought, it could not transmit life within thought. This directly points out the function of 'thought'. Relying on the remains of the parents' bodies, this body is formed. The remains are the outflow of thought and love, so it is said to be born from the sexual desire-thought of the parents. Your taking rebirth is also due to thought and love, because you regard the remains of the parents' bodies as a beautiful realm, so consciousness tends towards it, combining to form the womb. Therefore, it is said that if your mind were not for this thought, it could not come to transmit life. This is the combination of delusional thoughts in three places to form this body.
Just as I said before, if you imagine the taste of sourness in your mind, saliva will be produced in your mouth; if you imagine climbing to a high place in your mind, your soles will feel sore. The cliff does not exist, and the sour thing has not arrived. If your body were not of the same kind as illusory things, how could saliva be produced from talking about sourness? Here, the previous explanation is cited to illustrate. That is, citing the text that breaks the thought skandha. The cliff and the sour thing have not reached the body. Due to your thoughts, you can make your mouth and feet produce sour water. If it were not of the same kind as delusion, where would sour water, etc., be produced? 'Tonglun (通倫)' means of the same kind.
Therefore, you should know that your present form body is called the first firm delusional thought. Summarize and name it. Use this to verify, how can you say it is not thought? Therefore, you should know that the condensation of delusional thought forms the form skandha, so it is said to be 'firm'. Below is the feeling skandha (受陰).
Just as mentioned earlier, the mind that imagines climbing high can make your body truly feel sour and astringent. Due to the arising of feeling, it can shake the form body. The two kinds of feelings, favorable and unfavorable, drive you to run around in front of you, called the second illusory and bright delusional thought. The first four sentences continue the 'thought' in the previous form skandha that shakes the body. Here it is explained that the feeling skandha is also delusional thought. Due to imagining plums, etc., there is feeling and reception. If it were not for reception, how could saliva be produced? This feeling is also a delusional reception produced by the transformation of delusional thought. 'Er qu chi (二驅馳)' means to lead.
此順違生苦樂法。遂成損益。為彼所使。照境而領虛通無礙。故曰虛明 三想。
由汝念慮。使汝色身。身非念倫。汝身何因隨念所使。種種取像。心生形取。與念相應。寤即想心。寐為諸夢。則汝想念搖動妄情。名為融通第三妄想 初二句標。念慮即想。身心驅役皆想所為也。身非下釋。初三句反質。若非想類。何以隨念。種種下五句正顯。凡取前境。先須想像後身隨之。想若是實何須形取。形若非想自不能行。二既相須。豈非虛妄。故云與念相應。寤寐雖異皆是想為。寐既成夢。夢非有實。應知寤想豈是實耶。則汝下結。是知。現今想像念慮。正由妄情搖動故爾。豈不是妄。融色質。通心念。變境像。成夢寐。故云融通妄想 四行。
化理不住。運運密移。甲長發生。氣銷容皺。日夜相代曾無覺悟 顯行相也。初二句標。行陰遷流。微細難覺。故云不住密移也。甲長下釋。前三句釋不住。后一句顯密移。
阿難。此若非汝。云何體遷。如必是真。汝何無覺。則汝諸行唸唸不停。名為幽隱第四妄想 示虛妄也。真猶實也。行陰若非汝體。何得相代不停。又若實是汝身。何不知覺生滅。非汝不可。是汝無憑。故知虛妄。則汝下結想名。密移難覺。故云幽隱 五識二。一正辨其相。
又汝精明
【現代漢語翻譯】 現代漢語譯本：這種順從或違背（事物）產生痛苦和快樂的方法，最終會造成損害或益處。你被它所驅使，照見外境並領會，（本性）虛空通達沒有阻礙，所以叫做『虛明』——這是第三種妄想。
因為你的念頭思慮，驅使你的色身。色身並非念頭的同類，你的身體為何會隨念頭所驅使，（而）種種地攝取外在的形象？心中產生（某種）想法，（身體）就攝取（相應的）形象，（這）與念頭相互應和。清醒時是想像的心，睡眠時就成為各種夢境。那麼你的想像念頭，搖動著虛妄的情感，這叫做『融通』第三種妄想。前兩句是標示，念慮就是想像，身心的驅使都是想像所為。『身非』以下是解釋。前三句是反過來質問，如果不是想像的同類，為何會隨念頭而動？『種種』以下五句是正面顯現。凡是攝取前面的外境，首先需要想像，然後身體隨之而動。想像如果是真實的，為何需要攝取形象？形象如果不是想像，自身就不能行動。二者既然相互需要，豈不是虛妄？所以說與念頭相應。清醒和睡眠雖然不同，都是想像所為。睡眠既然成為夢境，夢境並非真實存在，應該知道清醒時的想像難道是真實的嗎？『則汝』以下是總結。要知道，現在（的）想像念慮，正是由於虛妄的情感搖動才這樣的。豈不是虛妄？融化色質，通達心念，變化外境的形象，成為夢境，所以叫做融通妄想。
（事物）變化的規律不會停止，執行轉移非常細微隱秘。指甲生長，頭髮產生，氣息消減，容顏衰老，日夜交替，（人們）從來沒有覺察領悟——這是顯現行陰的相狀。前兩句是標示。行陰遷流變化，細微難以察覺，所以說不會停止，隱秘轉移。『甲長』以下是解釋。前三句解釋『不住』，后一句顯現『密移』。
阿難（Ananda，佛陀的十大弟子之一）。這（行陰）如果不是你（的身體），為何會（隨著時間）變化遷移？如果一定是真實的，你為何沒有覺察？那麼你的諸行（行陰），唸唸不停留，這叫做『幽隱』第四種妄想——這是顯示行陰的虛妄。『真』就是『實』的意思。行陰如果不是你的身體，為何會（隨著時間）交替變化不停留？又如果確實是你的身體，為何不知道覺察（它的）生滅？不是你不行，是你沒有憑據。所以知道（它是）虛妄的。『則汝』以下是總結名稱。細微轉移難以察覺，所以叫做『幽隱』。五識（Five consciousnesses）分為兩部分。第一部分是辨別它的相狀。
還有你的精明（的心）
【English Translation】 English version: This method of conforming to or opposing (things) that produces suffering and joy will eventually lead to harm or benefit. You are driven by it, illuminating and comprehending external realms, (your nature) being empty and unobstructed, hence it is called 'illusory clarity' - this is the third delusion.
Because of your thoughts and considerations, they drive your physical body. The physical body is not of the same kind as thoughts, so why is your body driven by thoughts, taking in external images in various ways? When a thought arises in the mind, (the body) takes in (the corresponding) image, (this) corresponds with the thought. When awake, it is the mind of imagination; when asleep, it becomes various dreams. Then your thoughts of imagination, shaking with illusory emotions, this is called the 'fusing and penetrating' third delusion. The first two sentences are an indication, thoughts are imagination, and the driving of body and mind is all done by imagination. 'The body is not' and below is the explanation. The first three sentences are a counter-question, if it is not of the same kind as imagination, why does it move with thoughts? 'Various' and the following five sentences are a direct manifestation. Whenever taking in the external realm in front, one must first imagine, and then the body follows. If imagination is real, why is it necessary to take in images? If the image is not imagination, it cannot move on its own. Since the two need each other, isn't it illusory? Therefore, it is said to correspond with thoughts. Although being awake and asleep are different, they are all done by imagination. Since sleep becomes dreams, and dreams are not real, one should know that the imagination when awake is not real either? 'Then your' and below is the conclusion. Know that the current thoughts of imagination are precisely because of the shaking of illusory emotions. Isn't it illusory? Fusing and transforming material qualities, penetrating thoughts, changing the images of external realms, becoming dreams, hence it is called the fusing and penetrating delusion.
The law of change (of things) does not stop, and the operation and transfer are very subtle and hidden. Nails grow, hair grows, breath diminishes, and the complexion ages. Day and night alternate, (people) have never perceived or realized it - this is the manifestation of the form of the activity aggregate. The first two sentences are an indication. The activity aggregate changes and flows, subtle and difficult to perceive, so it is said that it does not stop and transfers secretly. 'Nails grow' and below is the explanation. The first three sentences explain 'does not stop', and the last sentence manifests 'secret transfer'.
Ananda (one of the ten great disciples of the Buddha). If this (activity aggregate) is not you (your body), why does it change and migrate (with time)? If it is certainly real, why are you not aware? Then your activities (activity aggregate), never stop for a moment, this is called the 'hidden' fourth delusion - this is to show the illusion of the activity aggregate. 'Real' means 'true'. If the activity aggregate is not your body, why does it alternate and change without stopping (with time)? Also, if it is indeed your body, why don't you know and perceive (its) birth and death? It is not possible without you, and you have no basis. Therefore, know that (it) is illusory. 'Then your' and below is the summary of the name. Subtle transfer is difficult to perceive, so it is called 'hidden'. The five consciousnesses are divided into two parts. The first part is to distinguish its appearance.
Also, your bright (mind)
湛不搖處名恒常者。于身不出見聞覺知 牒指識體也。初三句牒計也。行人所認微細明瞭離行生滅堪然不動目為常住者。即識陰也。于身下指體也。識陰豈越見聞覺知。此約用指也。
若實精真。不容習妄。何因汝等曾於昔年睹一奇物。經歷年歲憶忘俱無。於後忽然覆睹前異。記憶宛然曾不遺失。則此精了湛不搖中唸唸受熏。有何籌算 正顯虛妄也。初二句反標。若此湛明是真實性。不合容受虛妄習氣。習氣即種子也。何因下九句順釋。憶忘俱無者。初若有憶則有忘時。元既無憶。故不說忘。覆睹者再見也。再見既無所遺。此則容受妄習。故知虛妄非真湛明。則此下結示也。受熏持種。發起現行。流注生滅不可計矣 二重顯微細。
阿難當知。此湛非真。如急流水望如恬靜流急不見非是無流。若非想元。寧受妄習。非汝六根互用合開此之妄想無時得滅 正顯微細也。識陰離行。故名為湛。不是常住。故云非真。喻急流者。凡夫二乘全不覺知。十地已前雖覺未盡。故云流急不見。若非想元等者。顯此正是妄想根本以第八識為界趣生本也。非汝下四句明難斷。互用合開者。寄根明發。故云互用。開令無隔。合為一體也。如前文云。返流旋一六用不行。開即是合。故無二別。若非證真。此難滅矣。
故汝
【現代漢語翻譯】 現代漢語譯本： 所謂『湛不搖處名恒常』，指的是在身體上不外乎見聞覺知（牒指的就是識體的作用）。前三句是針對計度而言的。修行人所認為的，那種微細明瞭、離於遷流行相、不生不滅、堪能安然不動，並將其視為常住不壞的，實際上就是識陰的作用。『于身下』是指出識體的作用範圍。識陰難道能超出見聞覺知之外嗎？這是從識陰的作用方面來指出的。
如果它真的是精純真實的，就不應該容納虛妄的習氣。那麼，為什麼你們曾經在過去見過一件奇異的事物，經過多年之後，記憶和遺忘都已消失，之後忽然再次見到之前那件奇異的事物，記憶卻又清晰地浮現，沒有絲毫遺漏呢？這說明在這個『精了湛不搖』之中，唸唸都在接受薰染，這又該如何解釋呢？（這是爲了顯明識陰的虛妄不實）。前兩句是反過來標明。如果這個湛明是真實不變的自性，就不應該容納虛妄的習氣（習氣就是種子）。『何因下』九句是順著這個思路來解釋。『憶忘俱無』，指的是最初如果沒有記憶，也就沒有遺忘的時候。因為最初就沒有記憶，所以不說遺忘。『覆睹者』，指的是再次見到。再次見到時，記憶沒有絲毫遺漏，這說明識陰容納了虛妄的習氣。因此，可以知道它是虛妄不實的，並非真正的湛明。『則此下』是總結說明。接受薰染，保持種子，發起現行，流注生滅，這是不可計量的。（這是第二次顯明識陰的微細之處）。
阿難，你應該知道，這個『湛』並非真實不變的。就像湍急的流水，看起來好像平靜一樣，水流湍急，不容易被察覺，但這並不是說沒有水流。如果不是妄想的根本，又怎麼會接受虛妄的習氣呢？如果不是你們的六根互相作用，共同開啟，這種妄想是無法停止的。（這是爲了顯明識陰的微細之處）。識陰離於遷流行相，所以被稱為『湛』。但它不是常住不變的，所以說它『非真』。用湍急的流水來比喻，凡夫和二乘人完全無法察覺，十地菩薩之前的修行者雖然能察覺到，但還沒有完全瞭解。『若非想元等者』，說明這正是妄想的根本，以第八識為界限，是眾生輪迴的根本。『非汝下』四句說明妄想難以斷除。『互用合開者』，指的是依憑六根來顯發，所以說是『互用』。開啟使之沒有間隔，合為一個整體。就像前面所說的『返流旋一，六用不行』，開啟就是合攏，所以沒有兩種差別。如果不是證得真如，這種妄想是難以滅除的。
所以，你...
【English Translation】 English version: That which is called 'the constantly abiding in the unmoving stillness' refers to nothing other than seeing, hearing, feeling, and knowing within the body (referring to the function of the consciousness-body). The first three sentences address the act of conceptualizing. What practitioners recognize as subtle and clear, apart from the arising and ceasing of phenomena, capable of being still and unmoving, and regard as permanently abiding, is actually the function of the consciousness aggregate (識陰). 'Below, 'within the body'' points to the scope of the consciousness-body's function. Can the consciousness aggregate go beyond seeing, hearing, feeling, and knowing? This is pointed out from the aspect of the consciousness aggregate's function.
If it were truly pure and genuine, it should not accommodate false habits. Then, why is it that you once saw a strange object in the past, and after many years, both memory and forgetting have disappeared, but then suddenly you see that strange object again, and the memory vividly reappears without any loss? This shows that within this 'clear and unmoving stillness,' every moment is receiving薰染 (xunran, influence), how can this be explained? (This is to reveal the falseness of the consciousness aggregate). The first two sentences are a counter-statement. If this clear illumination were the true and unchanging nature, it should not accommodate false habits (habits are seeds). The following nine sentences, starting with 'Why,' explain this line of thought. 'Both memory and forgetting have disappeared' means that if there was no memory in the beginning, there would be no time for forgetting. Because there was no memory in the beginning, forgetting is not mentioned. '覆睹者 (fudu zhe)' refers to seeing it again. When seeing it again, there is no loss of memory, which shows that the consciousness aggregate accommodates false habits. Therefore, it can be known that it is false and not the true stillness. 'Then below' is a concluding statement. Receiving薰染 (xunran, influence), maintaining seeds, initiating present actions, and the flowing of arising and ceasing are immeasurable. (This is the second time revealing the subtlety of the consciousness aggregate).
Ananda (阿難), you should know that this 'stillness' is not truly unchanging. It is like a rapid stream of water that appears to be still; the current is so fast that it is not easily noticed, but this does not mean that there is no current. If it were not the root of delusion, how could it accommodate false habits? If it were not for the mutual interaction and joint opening of your six sense faculties, this delusion could not be stopped. (This is to reveal the subtlety of the consciousness aggregate). The consciousness aggregate is apart from the arising and ceasing of phenomena, so it is called 'stillness.' But it is not permanently abiding, so it is said to be 'not true.' The analogy of the rapid stream of water is used because ordinary people and those of the Two Vehicles (二乘) are completely unaware of it, and those before the Tenth Ground Bodhisattvas (十地菩薩) may be aware of it but have not fully understood it. 'If it were not the root of delusion, etc.' indicates that this is precisely the root of delusion, with the eighth consciousness (第八識) as the boundary, and is the root of sentient beings' cycle of rebirth. The four sentences starting with 'If it were not for you' explain the difficulty of eradicating delusion. 'Mutual interaction and joint opening' refers to relying on the six sense faculties to manifest, so it is said to be 'mutual interaction.' Opening them to have no separation, combining them into one whole. Just like what was said earlier, 'Returning the flow and revolving into one, the six functions do not operate,' opening is the same as closing, so there is no difference. If one does not realize 真如 (zhenru, suchness), this delusion is difficult to eradicate.
Therefore, you...
現在見聞覺知中串習幾。則湛了內罔象虛無第五顛倒微細精想 因細得名也。此是諸識之中串習機要。亦名精明湛不搖處。故云湛了。即本識也。有而若無。故云罔象。罔無也。像似也。非有形質。故曰虛無。望前行陰。最為其細。再三示云微細精也 三總結。
阿難。是五受陰。五妄想成 此五即是眾生所受報法。故通名受。亦曰五取蘊。眾生取此為自體故 二答邊際。
汝今欲知因界淺深 答詣何為界也。界即因義。亦是分義。因依界分際限別故。故云因界。
唯色與空。是色邊際 色謂形色。空謂顯色。俱色蘊攝。妄色妄空互形顯故。略舉色空。攝一切盡。
唯觸及離。是受邊際 觸有違順。即成苦樂二受。離無違順。但一舍受也。
唯記與忘。是想邊際 記憶。忘失。取像攀緣。俱為想陰之分齊耳。
唯滅與生。是行邊際 生滅遷流。剎那四相。但是生滅皆行分也。
湛入合湛。歸識邊際 湛前行陰。合歸識陰。見識不動。認為真湛。齊此名為識陰邊際。以見行陰是生滅法。離生滅處。必是湛寂。就所修處即識分齊也 三答頓漸。
此五陰元。重疊生起。生因識有。滅從色除 答前為頓消除為次第盡也。生起則從細至粗。從內感外。一切諸法唯識變故。故
【現代漢語翻譯】 現代漢語譯本 在見聞覺知中串習什麼呢？就是那湛然寂靜、內在空虛彷彿不存在的第五種顛倒的微細精想（指識陰的微細之處，因其細微而得名）。這是諸識之中串習的關鍵，也叫做精明湛然不動搖之處，所以說『湛了』，指的就是本識（根本識）。它存在卻好像不存在一樣，所以說『罔象』，『罔』是無的意思，『象』是相似的意思，它沒有具體的形質，所以說是『虛無』。相對於前面的行陰，它最為細微，再三提示說是微細精妙之處。這是第三次總結。
阿難，這五受陰（色、受、想、行、識五蘊，是眾生感受果報的根本），是五種妄想形成的。這五種陰，就是眾生所承受的果報之法，所以統稱為『受』，也叫做『五取蘊』，因為眾生執取它們為自身。這是第二次回答邊際的問題。
你現在想要知道因界的淺深，（我）回答你什麼是界呢？『界』就是『因』的意思，也是『分』的意思，因為因依附於界而有分際和界限的區別，所以說『因界』。
只有色和空，是色陰的邊際。色，指的是形色；空，指的是顯色。都屬於色蘊所包含的。妄想的色和妄想的空相互顯現，所以簡略地舉出色和空，就包含了所有。
只有觸和離，是受陰的邊際。觸有違背和順從，就形成了苦和樂兩種感受；離沒有違背和順從，只有舍受。
只有記憶和遺忘，是想陰的邊際。記憶和遺忘，都是取像攀緣，都屬於想陰的範圍。
只有滅和生，是行陰的邊際。生滅遷流，剎那四相（生、住、異、滅），只要是生滅，都屬於行陰的範圍。
湛然入于湛然，合歸於識陰的邊際。將前面的行陰歸合到識陰，見到識陰不動，就認為這是真正的湛然。到此為止，就叫做識陰的邊際。因為見到行陰是生滅之法，離開生滅之處，必定是湛然寂靜。就所修之處來說，就是識陰的範圍。這是第三次回答頓悟和漸悟的問題。
這五陰的根本，是重疊地生起。生起是因為識陰的存在，滅除是從色陰開始的。回答前面所說的頓悟是消除，次第是窮盡。生起是從細微到粗大，從內在感知到外在。一切諸法都是唯識所變現的，所以（這樣說）。
【English Translation】 English version What is being practiced in seeing, hearing, perceiving, and knowing? It is the subtle and refined thought of the fifth inverted view, which is tranquil and void inside, like something that exists but doesn't. This is named because of its subtlety. This is the key to practice among all the consciousnesses, also called the place of clear, bright, tranquil, and unwavering. Therefore, it is said 'tranquil and clear,' referring to the fundamental consciousness (alaya-vijñāna). It exists as if it doesn't, hence 'illusory.' 'Illusory' means non-existent, and 'similar' means resembling. It has no concrete form, so it is called 'void.' Compared to the preceding form aggregate (行陰, xíng yīn), it is the most subtle. It is repeatedly pointed out as subtle and refined. This is the third summary.
Ānanda, these five aggregates of reception (五受陰, wǔ shòu yīn) [skandha], are formed from five kinds of deluded thoughts. These five aggregates are the laws of retribution that sentient beings receive, hence they are collectively called 'reception.' They are also called the 'five aggregates of clinging' (五取蘊, wǔ qǔ yùn), because sentient beings cling to them as their self. This is the second answer regarding boundaries.
Now you want to know the depth of the causal realms. (I) answer what is meant by 'realm'? 'Realm' means 'cause,' and also 'division.' Because causes rely on realms to have distinctions and boundaries, hence 'causal realms.'
Only form and space are the boundaries of the form aggregate (色陰, sè yīn). 'Form' refers to shape and color; 'space' refers to manifested color. Both are included in the form aggregate. Deluded form and deluded space manifest each other, so briefly mentioning form and space encompasses everything.
Only contact and separation are the boundaries of the sensation aggregate (受陰, shòu yīn). Contact has agreement and disagreement, which form the two sensations of suffering and pleasure; separation has no agreement or disagreement, only the sensation of indifference.
Only memory and forgetting are the boundaries of the perception aggregate (想陰, xiǎng yīn). Memory and forgetting are both grasping at images and clinging, and both belong to the scope of the perception aggregate.
Only cessation and arising are the boundaries of the volition aggregate (行陰, xíng yīn). Arising, dwelling, changing, and ceasing, all momentary phases, as long as there is arising and ceasing, it belongs to the volition aggregate.
Tranquility entering tranquility, returning to the boundary of the consciousness aggregate (識陰, shí yīn). Bringing the preceding volition aggregate back to the consciousness aggregate, seeing the consciousness aggregate as unmoving, then one considers this as true tranquility. Up to this point, it is called the boundary of the consciousness aggregate. Because seeing the volition aggregate as the law of arising and ceasing, away from the place of arising and ceasing, it must be tranquil and still. In terms of the place of cultivation, it is the scope of the consciousness aggregate. This is the third answer regarding sudden and gradual.
The origin of these five aggregates arises in layers. Arising is due to the existence of the consciousness aggregate, and elimination starts from the form aggregate. Answering the previous statement that sudden enlightenment is elimination, and gradual is exhaustion. Arising is from subtle to coarse, from internal perception to external. All dharmas are only transformations of consciousness, therefore (it is said).
云生因識有除斷則先粗后細。從外向內。如浣衣磨鏡粗垢先落。然生起時。實非前後。一念頓變。以約粗細作此說耳圓頓觀法。斷亦非次。功行成時自然爾也。
理則頓悟。乘悟並銷。事非頓除。因次第盡 前約生起除斷。道理合然。若定作此解。焉知虛妄。故須先理後事頓悟漸除方了修證之義耳。理則頓悟者。若約證悟圓理。即一斷一切斷。無前後也。如前文云。一根既返源。六根成解脫。塵垢應念消。成圓明凈妙。解悟亦然。圓覺云。知幻即離。離幻即覺。亦無漸次。以一切法皆從心起妄念而生。念即無念。一切頓盡。由真性中本無妄故。故云乘悟並消。事非頓除因次第盡者。五陰妄法。名之曰事。陰既粗細不同。法爾粗者先去。解行雖頓。斷自有序。日出孩生皆喻此也。
我已示汝劫波巾結。何所不明再此詢問 此引前說。結責未解也。如前文云。巾體是同。因結成異。又云畢竟同中。生畢竟異。又云。六結同體。結不同時。即結解時云何同除。此皆理則頓悟事非頓除。如何再問耶。頓漸悟修如圓覺疏 三結勸弘宣。
汝應將此妄想根元心得開通。傳示將來末法之中諸修行者。令識虛妄深厭自生知有涅槃不戀三界 如上五種妄想。即是五陰根本。五陰攝一切法。故一切法皆妄想也。如上文云
【現代漢語翻譯】 現代漢語譯本：云生起的原因在於認識到有需要去除和斷滅的東西，這個過程是從粗到細，從外到內。就像洗衣服和擦鏡子，總是先去除粗糙的污垢。然而，妄念生起的時候，實際上並沒有先後順序，而是一念之間頓然轉變。之所以說有粗細之分，只是爲了方便說明。圓頓觀法的修習，斷滅煩惱也不是按照次第進行的，而是當功行圓滿成就時，自然而然就發生了。
在理上是頓悟，隨著悟解而一併消除；在事上卻不能頓除，而是要通過次第來逐漸斷盡。前面所說的生起和斷滅，道理上是符合的。如果執著于這種理解，又怎麼能認識到其中的虛妄呢？所以必須先在理上頓悟，然後在事上漸除，才能真正理解修證的意義。所謂『理則頓悟』，如果從證悟圓滿之理的角度來說，就是一斷一切斷，沒有先後之分。就像前面所說的，『一根既返源，六根成解脫，塵垢應念消，成圓明凈妙』。解悟也是如此。《圓覺經》說：『知幻即離，離幻即覺』，也沒有漸次可言。因為一切法都是從心中生起的妄念而產生的，念即無念，一切妄念都能頓然斷盡。這是因為真性中本來就沒有虛妄。所以說『乘悟並銷』。所謂『事非頓除因次第盡』，五陰妄法，稱之為『事』。五陰有粗細之分，法爾如是，粗的先去除。解和行雖然是頓悟的，但斷除煩惱卻自有其順序。就像太陽升起和嬰兒出生一樣，都可以用來比喻這個過程。
我已經向你展示了劫波巾的結，還有什麼不明白的要再來詢問呢？這裡引用了前面的說法，責備對方沒有理解。就像前面所說的，『巾體是同，因結成異』，又說『畢竟同中，生畢竟異』，還說『六結同體，結不同時』，既然結的解開不是同時的，又怎麼能同時去除呢？這些都說明了理上是頓悟，事上是漸除的道理。頓悟漸修的道理可以參考《圓覺疏》。三種結勸人弘揚宣講。
你應該將這妄想的根源，在心中開通領悟，傳示給未來末法時代的修行者，讓他們認識到虛妄，深深厭離，自然知道有涅槃，而不貪戀三界。上面所說的五種妄想，就是五陰的根本。五陰涵蓋了一切法，所以說一切法都是妄想。就像上文所說的。
【English Translation】 English version: The arising of clouds stems from recognizing the need to eliminate and sever things, a process that goes from coarse to fine, from outside to inside. It's like washing clothes or polishing a mirror, where the rough dirt is removed first. However, when thoughts arise, there is actually no sequence of before and after; it's a sudden transformation in a single thought. The distinction of coarse and fine is merely for the sake of explanation. In the practice of perfect and sudden contemplation, the severing of afflictions doesn't follow a sequence either; it happens naturally when the merit and practice are complete.
In principle, there is sudden enlightenment, and with enlightenment, everything is eliminated together. In practice, however, it cannot be eliminated suddenly but must be gradually exhausted through stages. The aforementioned arising and severing are reasonable in principle. If one clings to this understanding, how can one recognize the delusion within it? Therefore, one must first have sudden enlightenment in principle and then gradually eliminate in practice to truly understand the meaning of cultivation and realization. 'Sudden enlightenment in principle' means that from the perspective of realizing perfect principle, one severance is all severances; there is no sequence. As mentioned earlier, 'Once one root returns to the source, the six roots are liberated, and defilements vanish in an instant, becoming perfect, bright, pure, and wonderful.' Enlightenment is also like this. The Śūraṅgama Sūtra says, 'Knowing illusion is leaving illusion, and leaving illusion is awakening,' there is no gradual process. Because all dharmas arise from deluded thoughts in the mind, thought is no-thought, and all deluded thoughts can be instantly eliminated. This is because there is originally no delusion in true nature. Therefore, it is said, 'Eliminate together with enlightenment.' 'Practice cannot be eliminated suddenly but is exhausted through stages' refers to the five aggregates (skandha) of delusion, which are called 'practice.' Since the five aggregates have coarse and fine distinctions, it is natural that the coarse ones are removed first. Although understanding and practice are sudden, the severing of afflictions has its own order. The rising of the sun and the birth of a baby are both metaphors for this process.
I have already shown you the knot of the Kalpaka cloth (Kalpaka: a kind of fine cloth), what is there that you don't understand that you need to ask again? This quotes the previous statement, rebuking the other party for not understanding. As mentioned earlier, 'The cloth is the same in substance, but different because of the knots,' and 'Ultimately, difference arises from sameness,' and 'The six knots are of the same substance, but the knots are not simultaneous.' Since the untying of the knots is not simultaneous, how can they be removed simultaneously? These all illustrate the principle of sudden enlightenment in principle and gradual elimination in practice. The principle of sudden enlightenment and gradual cultivation can be found in the Śūraṅgama Sūtra commentary. The three knots encourage people to propagate and proclaim.
You should open and understand the root of this delusion in your mind and transmit it to future practitioners in the Dharma-ending Age, so that they may recognize delusion, deeply detest it, naturally know that there is Nirvana (Nirvana: the ultimate state of liberation), and not be attached to the Three Realms (Triloka: the three realms of existence). The five kinds of delusion mentioned above are the root of the five aggregates (skandha). The five aggregates encompass all dharmas, so it is said that all dharmas are delusion. As mentioned above.
。娑婆世界並洎十方諸有漏國及諸眾生。同是覺明無漏妙心。見聞覺知虛妄病緣。和合妄生。和合妄死。汝既悟此。故云心得開通。亦令他解。故云傳示令識。若知依正自他俱一妄想。即可厭患五蘊自體求趣涅槃常樂。何三界之可戀乎。故此囑勸弘宣。自他俱益也 三流通分二。一如來況顯經能二。一舉施福無邊二。一問多。
阿難。若復有人。遍滿十方所有虛空。盈滿七寶。持以奉上微塵諸佛。承事供養。心無虛度。于意云何。是人以此施佛因緣得福多不 此文校量。文雖不多。意已周盡。七寶財之勝也。滿空。多之勝也。微塵諸佛。福田勝也。承事供養無虛度者。心之勝也。又虛空珍寶。廣大心。奉上諸佛承事供養。第一心。心無虛度。長時心。如是布旋心境俱勝。所獲福德其大矣哉 二答勝。
阿難答言。虛空無盡。珍寶無邊。昔有眾生施佛七錢捨身猶獲轉輪王位。況復現前虛空既窮佛土充遍。皆施珍寶。窮劫思議尚不能及。是福云何更有邊際 施佛七錢獲輪王位。顯福田中佛福為勝。輪王之福。七寶具足。千子圍繞。況盡空珍寶以奉如來。所施之物尚窮劫難思。其所招福豈有邊際。非一切智莫能知矣 二顯經益超勝二。一說者轉業顯福德門。
佛告阿難。諸佛如來語無虛妄 此告語不虛。
【現代漢語翻譯】 現代漢語譯本：娑婆世界以及十方所有有漏國土和一切眾生，本質上都是覺悟光明的無漏妙心。見聞覺知是虛妄的病態因緣，和合而虛妄地產生，和合而虛妄地消亡。你既然領悟了這個道理，所以說『心得開通』，也讓其他人理解，所以說『傳示令識』。如果知道依報（環境）和正報（自身）以及自他和合都是一個虛妄的念頭，就可以厭惡五蘊的自體，追求涅槃的常樂。又有什麼三界值得留戀呢？所以這裡囑咐勸勉弘揚佛法，自利利他。這是第三部分流通分，分為兩部分。一是如來用比喻來彰顯經文的功德，分為兩點。一是舉例說明佈施的福報無邊，分為一問一答。 阿難，如果有人，用充滿十方所有虛空的七寶（金、銀、琉璃、硨磲、瑪瑙、珍珠、琥珀），來供養像微塵一樣多的諸佛（Buddhas），承事供養，心中沒有絲毫懈怠。你認為怎麼樣？這個人因為這種佈施佛的因緣，得到的福報多不多？』這段經文是用來校量功德的。文字雖然不多，但意義已經很完整了。七寶是財物中殊勝的，充滿虛空是數量上殊勝的，微塵一樣的諸佛是福田中殊勝的，承事供養沒有絲毫懈怠是心意上殊勝的。而且虛空的珍寶，代表廣大心；奉上諸佛承事供養，代表第一心；心無虛度，代表長時心。像這樣佈施時心境都殊勝，所獲得的福德是很大的。 阿難回答說：『虛空沒有窮盡，珍寶沒有邊際。過去有眾生布施佛七個銅錢，捨身之後尚且獲得轉輪王（Chakravartin）的果位。更何況現在虛空已經窮盡，佛土充滿，都用來佈施珍寶，窮盡劫數來思議都不能達到。這樣的福報怎麼會有邊際呢？』佈施佛七個銅錢獲得轉輪王位，顯示在福田中，佛的福報最為殊勝。轉輪王的福報，七寶具足，千子圍繞。更何況用盡虛空的珍寶來供養如來（Tathagata），所佈施的物品尚且窮盡劫數難以思議，他所招來的福報怎麼會有邊際呢？不是一切智者（Omniscient One）不能知道啊！二是彰顯經文的利益超勝，分為兩點。一是說聽聞者能轉變業力，彰顯福德之門。 佛告訴阿難：『諸佛如來（Tathagata）所說的話沒有虛妄。』這是告知所說的話真實不虛。
【English Translation】 English version: The Saha world, along with all leaky lands in the ten directions and all sentient beings, are essentially enlightened, immaculate, and wondrous minds. Seeing, hearing, perceiving, and knowing are illusory causes of sickness, arising and ceasing falsely through aggregation. Since you have realized this, it is said that 'the mind is open and unobstructed.' Also, to enable others to understand, it is said to 'transmit and instruct for recognition.' If one knows that both the environment and oneself, as well as self and others, are all one illusory thought, then one can detest the self of the five aggregates and seek the constant bliss of Nirvana. What is there in the three realms to be attached to? Therefore, this is an exhortation to propagate the Dharma, benefiting both oneself and others. This is the third part, the circulation section, divided into two parts. First, the Tathagata uses metaphors to highlight the merit of the Sutra, divided into two points. First, an example is given to illustrate the boundless merit of giving, divided into a question and an answer. 『Ananda, if someone were to fill all the empty space in the ten directions with the seven treasures (gold, silver, lapis lazuli, tridacna, agate, pearl, and amber), and offer them to Buddhas as numerous as dust particles, serving and making offerings without any negligence in mind, what do you think? Would this person gain much merit from this cause of giving to the Buddhas?』 This passage is used to measure merit. Although the words are few, the meaning is already complete. The seven treasures are the most excellent of wealth, filling the empty space is the most excellent in quantity, the Buddhas as numerous as dust particles are the most excellent of fields of merit, and serving and making offerings without any negligence is the most excellent in intention. Moreover, the treasures of empty space represent a vast mind; offering to the Buddhas and serving and making offerings represent the foremost mind; and having no negligence in mind represents a long-lasting mind. Thus, when both the mind and the object are excellent in giving, the merit gained is very great. Ananda replied, 『Empty space is endless, and treasures are boundless. In the past, there were sentient beings who gave seven copper coins to the Buddha, and after giving up their bodies, they still obtained the position of a Chakravartin (Wheel-Turning King). How much more so now that empty space is exhausted and Buddha lands are filled, all used to give treasures, which cannot be reached even by thinking for countless eons. How can such merit have any limit?』 Giving seven copper coins to the Buddha and obtaining the position of a Chakravartin shows that in the field of merit, the Buddha's merit is the most excellent. The Chakravartin's merit is complete with the seven treasures and surrounded by a thousand sons. How much more so when using all the treasures of empty space to offer to the Tathagata, the objects given are still difficult to conceive even after exhausting countless eons, how can the merit he attracts have any limit? Only the Omniscient One can know! Second, to highlight the surpassing benefits of the Sutra, divided into two points. First, it is said that listeners can transform karma, highlighting the door of merit. The Buddha told Ananda, 『The words of the Buddhas and Tathagatas are without falsehood.』 This is to inform that the words spoken are true and not false.
令深信佛所說真實也。
若復有人。身具四重十波羅夷。瞬息即經此方他方阿鼻地獄。乃至窮盡十方無間。靡不經歷 示人具極罪也。波羅夷此云棄。或云不可樂。棄故即現無僧用。不可樂即當入地獄。小乘四棄。大乘十重。具犯此罪。受報無窮。故歷十方靡不皆至。阿鼻五無間獄。
能以一念。將此法門。于末劫中開示未學 顯弘經時少也。一念心之邊際也。夫弘經者。時必長久。豈有一念而宣說者。今顯弘經力大。故舉至少以顯殊勝。
是人罪障應念銷滅。變其所受地獄苦因。成安樂國 滅罪勝也。重罪之人。一念弘經。其力能翻極重苦報。成極樂報。
得福超越前之施人百倍千倍千萬億倍。如是乃至算數譬喻所不能及 得福勝也。前之施福已自難量。今此復超千萬億倍。喻所不及。何奇之若此乎。問極重罪人極少時分為人演說。未足可稱。何以滅業得福如此殊勝耶。答此有多義。故獲勝報。一所弘之經。是佛極談。教理行果皆不思議故。謂顯如來藏心法法皆是。有情無情有性無性齊成佛道。此理不思議也。佛頂心咒。因人果人。皆依此法。滅惡生善。入理化他。防邪護正。進行彌速能成菩提。此教不思議也。圓通行門。二十五聖。觀音為最。此行不思議也。六十聖位。第三漸次便證無
【現代漢語翻譯】 現代漢語譯本： 要深深地相信佛所說的是真實不虛的。 如果有人，身犯四重罪和十波羅夷罪（根本重罪），頃刻之間就會經歷此方和他方的阿鼻地獄（梵語 Avīci，意為無間地獄），乃至窮盡十方無間地獄，沒有哪個地方沒有經歷到——這是說明罪業極其深重。波羅夷，這裡的意思是『棄』，或者說是『不可樂』。被捨棄的緣故，就現出沒有僧侶的功用；不可樂的緣故，就應當墮入地獄。小乘的四棄罪，大乘的十重罪，如果全部觸犯這些罪，所受的報應是無窮無盡的，所以會經歷十方地獄，沒有哪個地方不到達。阿鼻是五無間地獄。 如果能以一念（極短的時間）之間，將這個法門，在末法時期開示給沒有學過的人——這是顯示弘揚佛經的時間很短。一念，是心的邊際。通常弘揚佛經的人，時間必定很長久，哪裡有一念之間就宣說的呢？現在是顯示弘揚佛經的力量很大，所以舉最少的時間來顯示殊勝。 這個人所犯的罪障，應當在念頭生起時就消滅，將其所受的地獄苦因，轉變成安樂國土——這是說明滅罪殊勝。罪業深重的人，一念之間弘揚佛經，其力量能夠翻轉極其深重的苦報，成為極其快樂的果報。 所得到的福報，超過之前佈施的人百倍、千倍、千萬億倍，像這樣乃至用算術譬喻都不能比及——這是說明得福殊勝。之前的佈施的福報已經難以衡量，現在這個福報又超過千萬億倍，用譬喻都不能比及，這有什麼奇怪的呢？有人問：極其深重的罪人，用極少的時間為他人演說，還不足以稱道，為什麼能夠消滅罪業、得到福報如此殊勝呢？回答：這裡有很多意義，所以能獲得殊勝的果報。一是所弘揚的經典，是佛的極談，教理行果都不可以思議的緣故。所謂顯示如來藏心法，一切法都是，有情無情、有性無性都一起成就佛道，這個道理不可思議。佛頂心咒，因人果人，都依靠這個法，滅惡生善，入理化他，防邪護正，進行迅速，能夠成就菩提，這個教法不可思議。圓通行門，二十五聖中，觀音（Avalokiteśvara）最為殊勝，這個修行不可思議。六十聖位，第三個漸次就證悟無。
【English Translation】 English version: To deeply believe that what the Buddha said is true. If there is someone who has committed the four major offenses and the ten Pārājika offenses (fundamental grave offenses), they will instantly experience the Avīci Hell (Sanskrit Avīci, meaning uninterrupted hell) in this world and other worlds, and even exhaust all the uninterrupted hells in the ten directions, without any place not experienced—this illustrates the extreme gravity of the sins. Pārājika here means 'abandoned' or 'unpleasant'. Because of being abandoned, the function of a monk is lost; because of being unpleasant, one should fall into hell. The four abandoned offenses of the Hinayana and the ten grave offenses of the Mahayana, if all these offenses are committed, the retribution received is endless, so they will experience the hells in the ten directions, without any place not reached. Avīci is the five uninterrupted hells. If one can, in a single thought (extremely short time), reveal this Dharma gate to those who have not learned it in the Dharma-ending Age—this shows that the time for propagating the scriptures is very short. A single thought is the boundary of the mind. Usually, those who propagate the scriptures must take a long time. How can there be someone who proclaims it in a single thought? Now it shows that the power of propagating the scriptures is great, so it uses the least amount of time to show its superiority. The sins committed by this person should be extinguished as soon as the thought arises, and the cause of suffering in hell that they receive should be transformed into a land of peace and happiness—this illustrates the superiority of extinguishing sins. A person with heavy sins, propagating the scriptures in a single thought, has the power to reverse extremely heavy suffering retribution into extremely happy retribution. The blessings obtained exceed those of previous donors by a hundredfold, a thousandfold, ten millionfold, and so on, even to the point that arithmetic metaphors cannot compare—this illustrates the superiority of obtaining blessings. The blessings of previous donations are already difficult to measure, but now this blessing exceeds ten millionfold, and metaphors cannot compare. What is so strange about this? Someone asks: A person with extremely heavy sins, speaking for others in an extremely short time, is not enough to be praised. Why can they eliminate karma and obtain such superior blessings? Answer: There are many meanings here, so one can obtain superior retribution. First, the scriptures propagated are the ultimate teachings of the Buddha, and the teachings, principles, practices, and results are all inconceivable. What is meant is that the Tathāgatagarbha (Buddha-nature) mind-dharma is revealed, and all dharmas are, sentient and non-sentient beings, with or without nature, all achieve Buddhahood together. This principle is inconceivable. The Śūraṅgama Mantra, both those in the causal stage and those in the fruition stage, rely on this Dharma to eliminate evil and generate good, enter the principle and transform others, prevent evil and protect the righteous, and progress quickly to achieve Bodhi. This teaching is inconceivable. In the all-encompassing practice gate, Avalokiteśvara is the most superior among the twenty-five sages. This practice is inconceivable. In the sixty holy positions, one gradually realizes non-.
生。復說干慧能超因位。直入果海。此果不思議也。二末世多障。能於此時弘此極談。信解真正。實希有故。三施福唯得生死之報。仍但自利。弘經法利能至無漏。能令聞者信解無謬。展轉利樂無窮盡故。由是一念雖少。其利博哉。是故能勝前寶施福 二持者得果顯智慧門。
阿難。若有眾生。能誦此經。能持此咒。如我廣說窮劫不盡。依我教言。如教行道。直成菩提無復魔業 廣說不盡者。即前文云。若我說是佛頂光聚悉怛多咒。從旦至暮音聲相連。字句中間亦不重疊。經河沙劫。終不能盡。此顯經義及持者功德皆不可量也。依我下。以能得最極之果能離內外魔事。用勸如說而行也。斯則弘持經者所得所離。唯佛與佛乃能知之 二大眾欽聞禮退。
佛說此經已。比丘比丘尼。優婆塞優婆夷。一切世間天人阿修羅。及諸他方菩薩。二乘。聖仙童子。並初發心大力鬼神。皆大歡喜。作禮而去 二十五聖及妙吉祥。雖各有說。功歸於佛總名佛說。三種世間。故云一切。器界所住境也。菩薩二乘智正覺攝。余皆有情世間。聖仙童子此仙眾之一也。經中有此真言。大歡喜者。近得世間歡喜。遠得出世初地。由三義故歡喜。一能說人清凈。二所說法清凈。三所得果清凈。由斯義故皆大歡喜。
絕筆頌曰。
【現代漢語翻譯】 現代漢語譯本 生。又說干慧（指未得禪定的智慧）能超越因位，直接進入果海（比喻證得佛果的境界）。這種果位是不可思議的。二、末法時代多有業障，能在這個時候弘揚這種極深的教義，真正地信受理解，實在是稀有難得。三、佈施的福報只能得到生死輪迴的果報，而且只是自利。弘揚經法的利益能夠達到無漏（指脫離煩惱），能夠使聽聞者信受理解沒有錯誤，輾轉相傳，利益安樂無窮無盡。因此，即使是一念之間，它的利益也是非常廣大的。所以能夠勝過之前的寶物佈施的福報。二、受持者得果，彰顯智慧之門。
阿難，如果有眾生，能夠誦讀這部經，能夠受持這個咒語，就像我廣泛地宣說，窮盡劫數也說不完。依照我的教言，如教奉行，直接成就菩提（覺悟），不再有魔業（指障礙修行的各種因素）。』廣說不盡』，就是前面所說的：『如果我說這佛頂光聚悉怛多咒，從早到晚音聲相連，字句中間也不重複，經過恒河沙數劫，終究也不能說完。』這顯示了經義以及受持者的功德都是不可計量的。『依我下』，因為能夠得到最極的果位，能夠遠離內外魔事，用以勸勉人們如教奉行。那麼，弘揚受持經的人所得的利益和所能遠離的障礙，只有佛與佛才能完全知曉。二、大眾恭敬聽聞，禮拜退去。
佛說完這部經后，比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾），一切世間的天人、阿修羅（一種神道），以及其他方世界的菩薩、二乘（聲聞乘和緣覺乘）、聖仙童子，還有初發心的大力鬼神，都非常歡喜，行禮后離去。二十五聖（指二十五位圓通聖者）以及妙吉祥（文殊菩薩），雖然各有說法，但功勞都歸於佛，總稱為佛說。三種世間，所以說一切。器界（指山河大地等物質世界）是所居住的環境。菩薩二乘屬於智正覺所攝。其餘都是有情世間。聖仙童子是仙眾中的一種。經中有這個真言，大歡喜，是說近的得到世間的歡喜，遠的得到出世間的初地（菩薩的第一個階位）。因為三個原因而歡喜：一、能說法的人清凈；二、所說的法清凈；三、所得的果清凈。因為這些原因，大家都非常歡喜。
絕筆頌說：
【English Translation】 English version Furthermore, it is said that dry wisdom (referring to wisdom without meditative absorption) can transcend the causal position and directly enter the ocean of fruition (a metaphor for attaining Buddhahood). This fruition is inconceivable. Secondly, in the degenerate age, when there are many obstacles, it is rare and precious to be able to propagate such profound teachings at this time, truly believing and understanding them. Thirdly, the merit of giving only yields the reward of birth and death, and it is only for one's own benefit. The benefit of propagating the Dharma can reach the unconditioned (referring to being free from afflictions), enabling listeners to believe and understand without error, and to transmit it endlessly, benefiting and bringing joy without limit. Therefore, even a single thought of propagating the Dharma has vast benefits. Thus, it surpasses the merit of giving treasures. Secondly, the one who upholds the Sutra attains fruition, revealing the gate of wisdom.
Ananda, if there are sentient beings who can recite this Sutra and uphold this mantra, as I have extensively explained, it cannot be exhausted even in endless kalpas. Following my teachings and practicing accordingly, they will directly attain Bodhi (enlightenment) and be free from demonic activities (referring to various factors that hinder practice). 'Extensively explained, it cannot be exhausted' refers to what was said earlier: 'If I were to speak of the Sitātapatra Dhāraṇī of the Buddha's radiant light from dawn to dusk, with continuous sound and without repeating words or phrases, it could not be exhausted even after as many kalpas as there are sands in the Ganges River.' This shows that the meaning of the Sutra and the merit of the upholder are immeasurable. 'Following my teachings' is because one can attain the ultimate fruition and be free from internal and external demonic affairs, encouraging people to practice as taught. Therefore, only Buddhas can fully know the benefits gained and the obstacles removed by those who propagate and uphold the Sutra. Secondly, the assembly respectfully listened and departed after bowing.
After the Buddha finished speaking this Sutra, the Bhikshus (ordained monks), Bhikshunis (ordained nuns), Upasakas (laymen), Upasikas (laywomen), all the Devas (gods), humans, Asuras (a type of deity), and Bodhisattvas from other worlds, the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), holy immortals, youths, and the powerful ghosts and spirits who had just aroused the aspiration for enlightenment, were all greatly delighted, paid homage, and departed. Although the Twenty-five Sages (referring to the Twenty-five Perfect Enlightenment Sages) and Mañjuśrī (Mañjuśrī Bodhisattva) each had their own explanations, the merit is attributed to the Buddha, and it is collectively called the Buddha's teaching. The three realms are referred to as 'all'. The physical world (referring to mountains, rivers, and the earth) is the environment in which they live. Bodhisattvas and those of the Two Vehicles are included in the category of wisdom and right enlightenment. The rest are sentient beings. Holy immortals and youths are one type of immortal. Because there is this mantra in the Sutra, they are greatly delighted, meaning they attain worldly joy in the near term and the first Bhumi (the first stage of a Bodhisattva) in the long term. They are delighted for three reasons: first, the speaker is pure; second, the Dharma spoken is pure; and third, the fruition attained is pure. Because of these reasons, everyone is greatly delighted.
Concluding verse says:
以此少分贊經力 施他流演無窮盡 所獲利樂悉迴向 菩提實際眾生界
首楞嚴義疏注經卷第十(之二)
大佛頂首楞嚴義疏注經后跋
楞嚴義疏注經。板開歲久。湮沒者四十有九。旁搜注本。命工刊湊。覆成部帙。用廣其傳。惟愿教海恢張。法門瑩徹者。 時淳祐巳酉上元日清湖沈元晟謹識
七徴八辯之文。實如來直指眾生立地成佛之要。佛世比丘。已自望洋。況後來淺智者乎。長水尊者。以無師自然智。發明幽翳。剖裂玄微。而疏釋之。朗然猶披雲霧而睹青天。何其昭晢明白如此。鋟梓流傳。歲久散失。每為賢首學者之恨。居士沈君。見而憫之。旁搜善本。續成金書。遂使摩尼寶珠碎而復圓。可謂知所施矣。經不云乎。若有一人發真歸源。十方虛空悉皆消殞。其為利益。豈淺淺哉。
淳祐己酉中和節瑞巖住山比丘德云跋
【現代漢語翻譯】 現代漢語譯本 以這少許讚頌經典的功德力，施予他人，使其流傳演變，無窮無盡。 所獲得的利益和快樂，全部迴向于菩提的實際和眾生界。
《首楞嚴義疏注經》卷第十（之二）
《大佛頂首楞嚴義疏注經》后跋
《楞嚴義疏注經》，雕版印刷年代久遠，遺失了四十九卷。四處搜尋註釋版本，命工匠刊刻補全，重新成為完整的部帙，用以廣泛流傳。只願佛法教海恢弘廣闊，佛法之門晶瑩透徹。時淳祐己酉年上元日清湖沈元晟恭敬地記。
七重征問八重辯解的文字，實在是如來直接指引眾生當下成佛的要訣。佛陀在世時，比丘們已經感到茫然不知所措，更何況是後來的淺薄智慧之人呢？長水尊者，以無師自通的智慧，闡明深奧隱晦之處，剖析玄妙精微之理，並加以疏解。使人豁然開朗，猶如撥開雲霧而見到青天，是多麼的昭明清晰啊！刊刻印行，年代久遠而散失，常常成為賢首宗學者的遺憾。居士沈君，見到這種情況而感到憐憫，四處搜尋好的版本，續補成完整的經典，於是使摩尼寶珠破碎后又得以圓滿，真可謂是知道如何施捨了。經典不是說過嗎？如果有一個人發起真心迴歸本源，十方虛空都會全部消殞。這其中的利益，難道是淺薄的嗎？
淳祐己酉年中和節瑞巖住山比丘德云題跋
【English Translation】 English version With this small amount of merit from praising the Sutra, May it be given to others, flowing and evolving without end. May all the benefits and joy obtained be dedicated To the reality of Bodhi and the realm of sentient beings.
Shoulengyan Yishu Zhujing (Śūraṅgama Sūtra Commentary with Subcommentary) Volume 10 (Part 2)
Postscript to the Dafoding Shoulengyan Yishu Zhujing (Great Buddha-Crown Śūraṅgama Sūtra Commentary with Subcommentary)
The Shoulengyan Yishu Zhujing (Śūraṅgama Sūtra Commentary with Subcommentary). The printing blocks were made long ago. Forty-nine volumes were lost. I searched extensively for commentary versions and ordered craftsmen to carve and assemble them, restoring the complete work, to widely propagate it. I only wish that the ocean of teachings expands greatly and the Dharma gate shines brightly. Respectfully recorded by Qinghu Shen Yuansheng on the Yuanxiao (Lantern) Festival of the Chunyou Jiyou year.
The text of the seven inquiries and eight defenses is truly the essential key for the Tathagata (如來, another name for Buddha) to directly point out to sentient beings the path to instant Buddhahood. Even the Bhikshus (比丘, Buddhist monks) in the Buddha's time felt lost and overwhelmed, how much more so those of later generations with shallow wisdom? The Venerable Changshui, with his wisdom attained without a teacher, elucidated the profound and obscure, analyzed the subtle and abstruse, and provided commentary. It is as clear as parting the clouds and seeing the blue sky. How clear and understandable it is! It was printed and circulated, but lost over time, which was always a regret for scholars of the Huayan (賢首) school. Layman Shen, seeing this, felt compassion and searched extensively for good versions, completing the golden scripture. Thus, the Mani (摩尼) jewel, though broken, was restored to its roundness. It can be said that he knew how to give. Does not the Sutra say, 'If one person awakens to the true source and returns to the origin, all of the ten directions of space will be completely extinguished'? How shallow is its benefit?
Postscript by Bhikshu Deyun, residing at Mount Ruiyan, on the Zhonghe (中和) Festival of the Chunyou Jiyou year.