X10n0258_圓覺經直解

卍新續藏第 10 冊 No. 0258 圓覺經直解

No. 258

大方廣圓覺修多羅了義經直解捲上

唐罽賓國沙門佛陀多羅譯

明匡山逸臾憨山釋德清解

明新安　程夢旸覺我較閱

此經。以單法為名。一真法界如來藏心為體。以圓照覺相為宗。以離妄證真為用。以一乘圓頓為教相。以單法為名者。論云。所言法者。謂眾生心。圓覺二字。直指一心以為法體。此有多稱。亦名大圓滿覺。亦名妙覺明心。亦名一真法界。亦云如來藏清凈真心。楞伽云寂滅一心。即起信所言一法界大總相法門體。稱謂雖多。總是圓覺妙心。唯此一心。乃十法界凡聖迷悟依正因果之本。為諸佛之本源。號為法身。為眾生之心地。故名佛性。一切諸法。皆依此心建立故。單以法為名。其大方廣。乃此心法所具體相用三大之義。然大即體大。謂此一心。包法界而有餘。擴太虛而無外。橫該豎遍。大而無外。故名大也。方即相大。又方訓法也。謂此一心為眾生之佛性。以有此性軌則。一聞佛性。便能生解。長劫輪迴。持而不失。故曰軌物生解。任持自性。以無相真心。而為有相之法則故。方為相大也。廣即用大。以稱此心體周遍無遺。無剎不現。無物不周。故為用大也。以此法義圓備一心。

【現代漢語翻譯】現代漢語譯本《圓覺經直解》

No. 258

《大方廣圓覺修多羅了義經直解》捲上

唐朝罽賓國（古代西域國家）沙門（出家修道的人）佛陀多羅（譯者名）譯

明朝匡山逸臾（山名和隱士名）憨山釋德清（作者名）解

明朝新安（地名）程夢旸覺我（校閱者名）較閱

此經以單法為名。以一真法界如來藏心（一切眾生本具的清凈覺性）為體。以圓照覺相為宗。以離妄證真為用。以一乘圓頓為教相。以單法為名者，《楞伽經》云：『所言法者，謂眾生心。』圓覺二字，直指一心以為法體。此有多稱，亦名大圓滿覺，亦名妙覺明心，亦名一真法界，亦云如來藏清凈真心。《楞伽經》云：『寂滅一心。』即《起信論》所言一法界大總相法門體。稱謂雖多，總是圓覺妙心。唯此一心，乃十法界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）凡聖迷悟依正因果之本。為諸佛之本源，號為法身。為眾生之心地，故名佛性。一切諸法，皆依此心建立故，單以法為名。其大方廣，乃此心法所具體相用三大之義。然大即體大，謂此一心，包法界而有餘，擴太虛而無外，橫該豎遍，大而無外，故名大也。方即相大，又方訓法也。謂此一心為眾生之佛性，以有此性軌則，一聞佛性，便能生解，長劫輪迴，持而不失，故曰軌物生解，任持自性。以無相真心，而為有相之法則故，方為相大也。廣即用大，以稱此心體周遍無遺，無剎不現，無物不周，故為用大也。以此法義圓備一心。

【English Translation】 English version The Direct Explanation of the Sutra of Perfect Enlightenment

No. 258

The Direct Explanation of the Great, Expansive, Perfect Enlightenment Sutra of Ultimate Meaning, Volume 1

Translated by the Shramana Buddhatara from Kasmir (an ancient country in the Western Regions) of the Tang Dynasty

Explained by Shi Deqing of Hanshan, Yiyu (mountain name and recluse name) of the Ming Dynasty

Proofread by Cheng Mengyang Jue Wo of Xin'an (place name) of the Ming Dynasty

This sutra is named after the Single Dharma. It takes the One True Dharma Realm, the Tathagatagarbha Mind (the inherent pure awareness of all beings), as its essence. It takes the aspect of perfect illumination and enlightenment as its doctrine. It takes leaving delusion and realizing truth as its function. It takes the One Vehicle of Perfect and Sudden Enlightenment as its teaching. The reason for naming it the Single Dharma is that the Lankavatara Sutra says: 'What is called Dharma refers to the mind of sentient beings.' The two words 'Perfect Enlightenment' directly point to the One Mind as the essence of the Dharma. This has many names; it is also called Great Perfect Enlightenment, also called Wondrously Enlightened Bright Mind, also called One True Dharma Realm, and also called the Pure True Mind of the Tathagatagarbha. The Lankavatara Sutra says: 'The One Mind of Stillness and Extinction.' This is the Dharma-body of the Great Totality-Aspect Dharma-gate mentioned in the Awakening of Faith. Although the names are many, they are all the Wonderful Mind of Perfect Enlightenment. Only this One Mind is the basis of the delusion and enlightenment, dependence and correctness, cause and effect of the ten Dharma Realms (hells, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, Buddhas). It is the source of all Buddhas, called the Dharmakaya (Dharma-body). It is the mind-ground of sentient beings, hence it is called Buddha-nature. All dharmas are established based on this mind, so it is simply named Dharma. The 'Great, Expansive' refers to the three great meanings of the essence, characteristics, and function embodied by this mind-dharma. 'Great' means the greatness of the essence, meaning this One Mind encompasses the Dharma Realm and has more than enough, expands beyond the great void without limit, horizontally encompassing and vertically pervading, great without limit, hence it is called 'Great'. 'Expansive' means the greatness of the characteristics, and 'Expansive' also means Dharma. It means this One Mind is the Buddha-nature of sentient beings, because it has this nature as a rule, once one hears of Buddha-nature, one can generate understanding, and through long kalpas of reincarnation, one holds onto it without losing it, hence it is said to 'regulate things and generate understanding, upholding its own nature'. Because it takes the formless true mind as the rule of the formed, 'Expansive' is the greatness of the characteristics. 'Broad' means the greatness of the function, to describe how this mind-essence pervades without omission, no realm is not manifested, no thing is not encompassed, hence it is the greatness of the function. With this Dharma-meaning, the One Mind is perfectly complete.

以此經中直指此心。為生佛迷悟修證之本。故云單法為名也。修多羅。是梵語。此云契經。以凡是佛所說之經。通名契經。謂是契理契機之教。但應機有大小。為小乘人說者。名不了義經。為大乘人說者。名了義經。謂顯了究竟之極談。以題中通指此經。乃經藏中了義之經。非不了義經也。上十字。乃一經所詮之法義。下一經字。乃別指當經能詮之文字也。一真法界如來藏心為體者。經云。入于神通大光明藏。即如來藏清凈心體平等不二。故曰一真。又云。如法界性究竟圓滿。是則名為因地法行。首稱大陀羅尼門。即一法界大總相法門體。為諸佛之因地菩薩之行本故。以此為一經之體也。以圓照覺相為宗者。經云。一切如來本起因地。皆依圓照清凈覺相。永斷無明。方成佛道。故以為一經之宗也。離妄證真為用者。經云。知是空華。即無輪轉。又云。知幻即離。離幻即覺。故以此為用也。一乘圓頓為教相者。以此經純談覺性。圓修三觀。頓證一心。雖列二十五輪。但是一心轉換。並無階級次第故。以圓頓為教相也。然此五重。乃天臺釋經之軌則。攝盡全經之旨趣故。學者開卷。了此則恩過半矣。

唐罽賓國沙門佛陀多羅譯

此翻譯名氏也。罽賓乃西域之國號。此云賤種。以此國開土乃賤人自立為君長故。

【現代漢語翻譯】現代漢語譯本：此經直接揭示了真心，是眾生、佛陀迷失、覺悟、修行和證悟的根本。因此稱為『單法』。『修多羅』（Sutra）是梵語，這裡翻譯為『契經』。凡是佛所說的經典，都通稱為『契經』，意思是契合真理、契合根機之教。但應機說法有大小乘之分。為小乘人說的，稱為『不了義經』；為大乘人說的，稱為『了義經』，意思是顯明究竟的極談。經題中通指此經，是經藏中了義之經，不是不了義經。前面的十字，是一部經所詮釋的法義；後面的『經』字，是特指這部經能詮釋的文字。以一真法界如來藏心為本體，經中說：『入于神通大光明藏』，即如來藏清凈心體平等不二，所以說『一真』。又說：『如法界性究竟圓滿，是則名為因地法行』。首先稱『大陀羅尼門』（Maha-dharani-mantra），即一法界大總相法門體，是諸佛的因地、菩薩的行本，因此以此為一部經的本體。以圓照覺相為宗旨，經中說：『一切如來本起因地，皆依圓照清凈覺相，永斷無明，方成佛道』，所以以此為一部經的宗旨。以離妄證真為作用，經中說：『知是空華，即無輪轉』，又說：『知幻即離，離幻即覺』，所以以此為作用。以一乘圓頓為教相，這部經純粹談論覺性，圓滿修習三觀，頓然證悟一心。雖然列舉了二十五輪，但都是一心的轉換，並沒有階級次第，所以以圓頓為教相。這五重玄義，是天臺宗解釋經典的規則，概括了整部經的旨趣，學者打開經卷，瞭解這些，就事半功倍了。

唐朝罽賓國（Kashmir）沙門佛陀多羅（Buddhatara）翻譯

這是翻譯者的名號。罽賓（Kashmir）是西域的國號，這裡翻譯為『賤種』，因為這個國家開國之初，是**自己擁立為君長的緣故。

【English Translation】 English version: This Sutra directly points to this mind, which is the root of sentient beings and Buddhas' delusion, enlightenment, practice, and realization. Therefore, it is called 'Single Dharma'. 'Sutra' (Sutra) is a Sanskrit word, here translated as 'Perfectly Accordant Scripture'. All scriptures spoken by the Buddha are generally called 'Perfectly Accordant Scriptures', meaning teachings that accord with truth and suit the capacity of beings. However, teachings vary according to the capacity of beings, with those for the Hinayana being called 'Incomplete Meaning Sutras', and those for the Mahayana being called 'Complete Meaning Sutras', meaning the ultimate and complete exposition. The title generally refers to this Sutra as a Complete Meaning Sutra within the Sutra Pitaka, not an Incomplete Meaning Sutra. The first ten characters are the Dharma meaning explained by a Sutra; the word 'Sutra' at the end specifically refers to the words that can be explained by this Sutra. Taking the One True Dharma Realm, the Tathagatagarbha mind, as the substance, the Sutra says: 'Entering the Great Light Treasury of Spiritual Powers', which is the pure mind essence of the Tathagatagarbha, equal and non-dual, hence the term 'One True'. It also says: 'Like the Dharma Realm nature, ultimately perfect, this is called the Dharma practice of the causal ground'. First, it is called 'Maha-dharani-mantra', which is the Dharma body of the Great Totality of the One Dharma Realm, the root of the causal ground of all Buddhas and the practice of Bodhisattvas, hence this is taken as the substance of a Sutra. Taking the perfectly illuminating awakened aspect as the purpose, the Sutra says: 'All Tathagatas, from the causal ground of their origin, all rely on the perfectly illuminating pure awakened aspect to forever sever ignorance and then attain Buddhahood', hence this is taken as the purpose of a Sutra. Taking leaving delusion and realizing truth as the function, the Sutra says: 'Knowing it is empty flowers, then there is no more turning', and also says: 'Knowing illusion is leaving, leaving illusion is awakening', hence this is taken as the function. Taking the One Vehicle Perfect and Sudden teaching as the teaching aspect, this Sutra purely discusses awakened nature, perfectly cultivates the Three Contemplations, and suddenly realizes the One Mind. Although twenty-five wheels are listed, they are all transformations of the One Mind, without any hierarchical order, hence the Perfect and Sudden teaching is taken as the teaching aspect. These Five Profound Meanings are the rules of the Tiantai school for explaining scriptures, summarizing the entire meaning of the Sutra, so scholars who open the scriptures and understand these will have accomplished half the work.

Translated by the Shramana Buddhatara (Buddhatara) from Kashmir (Kashmir) of the Tang Dynasty

This is the name of the translator. Kashmir (Kashmir) is the name of a country in the Western Regions, here translated as 'lowly race', because this country was founded by **crowning themselves as rulers.

相傳為名。佛陀此云覺。多羅此云救。乃譯師之名也。傳譯年代。具載別傳。

匡山逸臾憨山釋德清直解

初序分。

如是我聞一時。

此下至平等法會。總名證信序。以諸經之首皆有此序。名為通序。以阿難請問佛遺命立言證法有所授也。如是我聞者。謂阿難結集法藏時。口宣佛言。謂如是之法。我阿難從佛所聞。非臆說也。一時之言。本無定指。但是佛與弟子。機感會集之時。故凡說經。皆曰一時。

婆伽婆。

亦云薄伽梵。乃梵音楚夏耳。是佛之果號。此號。從來不翻。以含多義故不翻。謂此一語。具有六義。一自在。二熾盛。三端嚴。四名稱。五吉祥。六尊貴。皆稱佛德。若翻一名。則攝義不盡。故但存梵語耳。此五不翻之一例也。此為說法主。

入于神通大光明藏。三昧正受。一切如來光嚴住持。

此說經處也。佛有三身。謂法報化。所依土亦有三。謂寂光。實報莊嚴。及方便有餘。法有佛依寂光土。報身佛依實報土。即盧舍那佛。住華藏土。與地上菩薩。說華嚴經。化身乃釋迦佛。依人間靈山舍衛精舍等處。為人天等。說三乘法。今說經處。言大神通光明藏者。乃常寂光土。是法身所依。言三昧。此云正定。正受者。乃正定中受用。意顯此經乃法報同

【現代漢語翻譯】現代漢語譯本：相傳為名：相傳是譯者的名字。佛陀（Buddha）在這裡被稱為『覺』（覺悟者）。多羅（Tara）在這裡被稱為『救』（救度者）。這些都是譯者的名字。翻譯的年代，都詳細記載在其他傳記中。

匡山逸臾憨山釋德清直解

初序分。

如是我聞一時。

從這裡開始到『平等法會』，總稱為『證信序』。因為每部經書的開頭都有這個序，所以稱為『通序』。這是因為阿難（Ananda）請問佛陀（Buddha）的遺命，立言以證明佛法有所傳承。『如是我聞』的意思是，當阿難（Ananda）結集法藏時，口述佛陀（Buddha）所說的話，說『這樣的佛法，是我阿難（Ananda）從佛陀（Buddha）那裡聽來的』，不是我自己的臆想。『一時』這個詞，本來沒有固定的時間，只是佛陀（Buddha）與弟子們，機緣感應會合的時候。所以凡是說經，都說『一時』。

婆伽婆（Bhagavan）。

也稱為薄伽梵（Bhagavan），這是梵語的音譯。是佛陀（Buddha）的果號。這個稱號，從來不翻譯，因為它包含多種含義所以不翻譯。意思是這個詞，具有六種含義：一、自在；二、熾盛；三、端嚴；四、名稱；五、吉祥；六、尊貴。都是稱讚佛陀（Buddha）的功德。如果只翻譯其中一個含義，就不能完全包含所有的意思。所以只保留梵語。這是五種不翻譯情況的一個例子。這是說法的主體。

入于神通大光明藏。三昧正受。一切如來光嚴住持。

這是說經的處所。佛陀（Buddha）有三身，即法身、報身、化身。所依的國土也有三種，即寂光土、實報莊嚴土、以及方便有餘土。法身佛（Dharmakaya Buddha）依寂光土。報身佛（Sambhogakaya Buddha）依實報土，也就是盧舍那佛（Vairocana Buddha），住在華藏世界，與地上菩薩（Bodhisattva）說《華嚴經》。化身佛（Nirmanakaya Buddha）就是釋迦牟尼佛（Sakyamuni Buddha），依人間的靈鷲山、舍衛精舍等處，為人天等眾，說三乘佛法。現在說經的處所，說是『大神通光明藏』，就是常寂光土，是法身所依。『三昧』，這裡翻譯為『正定』。『正受』，就是在正定中接受和享用。意思是說這部經是法身和報身共同...

【English Translation】 English version: It is said to be a name: It is said to be the name of the translator. Buddha here is called 'Awakening' (the awakened one). Tara here is called 'Saving' (the savior). These are the names of the translators. The years of translation are recorded in detail in other biographies.

Kuangshan Yiyu Hanshan Shi Deqing's Direct Explanation

Initial Preface Section.

'Thus have I heard. Once.'

From here to 'Equal Dharma Assembly', it is collectively called the 'Certification of Faith Preface'. Because every sutra begins with this preface, it is called the 'General Preface'. This is because Ananda asked about Buddha's last wishes, establishing words to prove that the Dharma has been inherited. 'Thus have I heard' means that when Ananda compiled the Dharma treasury, he verbally recounted the words of the Buddha, saying, 'This Dharma, I, Ananda, heard from the Buddha', not my own speculation. The word 'Once' originally does not have a fixed time, but it is the time when the Buddha and his disciples gathered due to karmic connections. Therefore, whenever a sutra is spoken, it is said 'Once'.

Bhagavan.

Also called Bhagavan, this is a transliteration of Sanskrit. It is the fruit title of the Buddha. This title is never translated because it contains multiple meanings. It means that this word has six meanings: 1. Freedom; 2. Intensity; 3. Dignity; 4. Name; 5. Auspiciousness; 6. Nobility. All are praises of the Buddha's virtues. If only one meaning is translated, it cannot fully encompass all the meanings. Therefore, only the Sanskrit is retained. This is an example of the five untranslated cases. This is the main speaker of the Dharma.

'Entered into the Great Light Treasury of Spiritual Power. Samadhi Right Reception. All Tathagatas abide in glorious support.'

This is the place where the sutra is spoken. The Buddha has three bodies, namely Dharmakaya, Sambhogakaya, and Nirmanakaya. The lands they rely on are also three, namely the Land of Tranquil Light, the Land of Real Reward and Adornment, and the Land of Expedient Residue. The Dharmakaya Buddha relies on the Land of Tranquil Light. The Sambhogakaya Buddha relies on the Land of Real Reward, which is Vairocana Buddha, residing in the Flower Adornment World, speaking the Avatamsaka Sutra to the Bodhisattvas on the ground. The Nirmanakaya Buddha is Sakyamuni Buddha, relying on Vulture Peak, Jetavana Monastery, and other places in the human world, speaking the Three Vehicle Dharma to humans and devas. The place where the sutra is now spoken, said to be the 'Great Light Treasury of Spiritual Power', is the Land of Constant Tranquil Light, which is what the Dharmakaya relies on. 'Samadhi' is translated here as 'Right Concentration'. 'Right Reception' is receiving and enjoying in Right Concentration. It means that this sutra is shared by the Dharmakaya and Sambhogakaya...

體之佛所說正定正受乃自受法樂之處也。一切如來光嚴住持者。言法性土。乃諸佛所證常寂光土。以光為嚴。非余寶物莊嚴也。以此寂光乃法身之安宅。故云住持。即此說處依真。便非他佛余處可比。顯法最殊勝也。

是諸眾生清凈覺地。

此言寂光。乃生佛平等之實際。謂諸佛之安宅。即是眾生本有不迷之覺地。此顯真妄不二之真境也。

身心寂滅平等本際。圓滿十方。不二隨順。

此言寂光真境。乃諸佛眾生。若身若心。皆同寂滅平等之實際。此體深也。圓滿十方。謂用廣。言其用圓滿。含褁十方。廣大無外也。不二隨順。文倒。應云隨順不二。謂一切聖凡。皆歸此中平等一際。故云隨順不二。

于不二境。現諸凈土。

上不二境。乃諸佛自受法樂之地也。以無身心之相。何有主伴之分。若無主伴。無說無示。則無說法之事矣。今言從不二境現諸凈土者。正顯從自受用現他受用土。乃為地上菩薩。說自性法之報土。此中乃有說聽。然此土中。雖有說聽。而如來尚在三昧。未曾出定。何以有說。意顯此經乃法身如來所說之法。顯示離心意意識境界相。此正如來最勝清凈禪。殊非他經可比也。楞伽經中。法身說法。乃以法證佛。此經以處證佛。二經合觀。良有深旨。此從來所未

【現代漢語翻譯】現代漢語譯本：體之佛（指佛的本體）所說的正定正受，乃是自身領受法樂的境界。一切如來光嚴住持之處，指的是法性土（Dharmata-dhatu），也就是諸佛所證悟的常寂光土（Eternal Stillness Light Land）。以光明為莊嚴，而非其他寶物來裝飾。這寂光（Stillness Light）是法身（Dharmakaya）的安穩居所，所以說是『住持』。這裡所說的處所依據的是真如，不是其他佛的處所可以相比的，彰顯了佛法的最殊勝之處。是諸眾生清凈覺地。這裡說寂光（Stillness Light），是佛與眾生平等不二的實際。所說的諸佛的安宅，就是眾生本自具有、不迷惑的覺悟之地。這顯示了真妄不二的真實境界。身心寂滅平等本際。圓滿十方。不二隨順。這裡說寂光（Stillness Light）的真實境界，是諸佛和眾生，無論是身還是心，都同樣寂滅，達到平等的實際。這是本體的深刻之處。『圓滿十方』，說的是作用的廣大，意思是它的作用圓滿，包含覆蓋十方，廣大而沒有邊際。『不二隨順』，是文句的倒裝，應該說『隨順不二』，意思是說一切聖人和凡人，都歸於這平等一際之中，所以說是『隨順不二』。于不二境。現諸凈土。上面所說的不二境（non-duality），是諸佛自身領受法樂的地方。因為沒有身心之相，哪裡會有主伴之分？如果沒有主伴，沒有說示，就沒有說法之事了。現在說從不二境（non-duality）顯現諸凈土，正是顯示從自受用土（self-enjoyment land）顯現他受用土（other-enjoyment land），乃是為地上菩薩（Bodhisattva）說自性法（own-nature dharma）的報土（reward land）。這其中才有說和聽。然而在這土中，雖然有說和聽，而如來（Tathagata）仍然在三昧（Samadhi）中，未曾出定。為什麼會有說法呢？意思是顯示此經是法身如來（Dharmakaya Tathagata）所說的法，顯示了遠離心意意識的境界相。這正如來最殊勝清凈的禪定，不是其他經典可以相比的。《楞伽經》（Lankavatara Sutra）中，法身（Dharmakaya）說法，是以法來證明佛。此經以處所來證明佛。兩部經合起來看，實在有深刻的意義。這是從來沒有過的。

【English Translation】 English version: The 'body' Buddha (referring to the essence of the Buddha) speaks of right concentration and right reception as the place where one personally experiences the joy of the Dharma. The 'light-adorned abiding' of all Tathagatas refers to the Dharmata-dhatu (Realm of Dharma-nature), which is the Eternal Stillness Light Land (Chang Ji Guang Tu) realized by all Buddhas. It is adorned with light, not with other precious objects. This Stillness Light (Ji Guang) is the peaceful abode of the Dharmakaya (Dharma-body), hence the term 'abiding'. The place spoken of here is based on True Suchness, incomparable to the abodes of other Buddhas, highlighting the supreme excellence of the Dharma. 'It is the pure awakened ground of all sentient beings.' This speaks of Stillness Light (Ji Guang) as the equal and non-dual reality of Buddhas and sentient beings. The 'peaceful abode of all Buddhas' is the inherently present, unconfused awakened ground of sentient beings. This reveals the true realm where truth and delusion are non-dual. 'Body and mind are still and extinguished, the original ground of equality. Perfectly encompassing the ten directions. Non-dual and compliant.' This speaks of the true realm of Stillness Light (Ji Guang), where the bodies and minds of all Buddhas and sentient beings are equally still and extinguished, reaching the original ground of equality. This is the depth of the essence. 'Perfectly encompassing the ten directions' refers to the vastness of its function, meaning its function is complete, containing and covering the ten directions, vast and without boundaries. 'Non-dual and compliant' is an inverted sentence, it should be 'compliant with non-duality', meaning all sages and ordinary beings return to this equal and unified realm, hence 'compliant with non-duality'. 'In the realm of non-duality, manifesting various pure lands.' The above-mentioned realm of non-duality (Bu Er Jing) is the place where all Buddhas personally experience the joy of the Dharma. Because there is no form of body and mind, how can there be a distinction between host and guest? Without host and guest, without speaking and showing, there would be no act of teaching the Dharma. Now, saying that various pure lands manifest from the realm of non-duality (Bu Er Jing) precisely reveals that the other-enjoyment land (Ta Shou Yong Tu) manifests from the self-enjoyment land (Zi Shou Yong Tu), which is the reward land (Bao Tu) where the Dharma of self-nature (Zi Xing Fa) is taught to Bodhisattvas (Pu Sa) on the ground. Only in this realm is there speaking and listening. However, even though there is speaking and listening in this land, the Tathagata (Ru Lai) is still in Samadhi (San Mei), never having emerged from concentration. Why is there teaching? It means that this Sutra is the Dharma spoken by the Dharmakaya Tathagata (Fa Shen Ru Lai), revealing the realm of separation from the consciousness of mind, intention, and thought. This is like the most supreme and pure Dhyana (Chan) of the Tathagata, incomparable to other Sutras. In the Lankavatara Sutra (Leng Qie Jing), the Dharmakaya (Fa Shen) teaches the Dharma, using the Dharma to prove the Buddha. This Sutra uses the place to prove the Buddha. Considering these two Sutras together, there is indeed a profound meaning. This is unprecedented.

達者。請深觀之。

與大菩薩摩訶薩十萬人俱。其名曰文殊師利菩薩。普賢菩薩。普眼菩薩。金剛藏菩薩。彌勒菩薩。清凈慧菩薩。威德自在菩薩。辨音菩薩。凈諸業障菩薩。普覺菩薩。圓覺菩薩。賢善首菩薩等。而為上首。與諸眷屬。皆入三昧。同住如來平等法會。

此標伴眾列上首之名也。十二大士。舊解。皆以三觀釋其名。然各具其德。似不必拘。言皆入三昧者。以佛乃即法身之報相。土乃即寂光之報土。況佛自入三昧。說自性法。豈有聽眾散心而可入耶。故必入三昧。然後可同住此平等法會也。問曰。主伴皆在三昧。則無聽矣。將何以顯法耶。答曰。此不思議之妙法也。昔空生巖中宴坐。天帝散華贊為善說般若。空生曰。我實無說。天帝曰。尊者以不說說。我以絕聽聽。如此說聽。是真般若。了此。可信三昧中善說善聽也。舊說菩薩既有啟請威儀必有出入之文。或譯人略之。此說太拘。豈不聞。那伽常在定。無有不定時。豈獨佛常在定而菩薩便不定耶。八地菩薩。現三昧樂意生身而度生。豈出定耶。若執必出定而有聽受啟請。則不起滅定而現諸威儀。豈非菩薩之事耶。因便及此。學者識之。

於是文殊師利菩薩。在大眾中。即從座起。頂禮佛足。右繞三匝。長跪叉手。而白佛言。

【現代漢語翻譯】現代漢語譯本：覺悟者，請深入觀察。

與十萬大菩薩摩訶薩在一起。他們的名字是：文殊師利菩薩（Manjusri Bodhisattva，智慧的象徵），普賢菩薩（Samantabhadra Bodhisattva，大行愿的象徵），普眼菩薩（Samantanetra Bodhisattva，普觀一切的菩薩），金剛藏菩薩（Vajragarbha Bodhisattva，擁有金剛般堅固的菩薩），彌勒菩薩（Maitreya Bodhisattva，未來佛），清凈慧菩薩（Visuddhamati Bodhisattva，擁有清凈智慧的菩薩），威德自在菩薩（Tejaprabha Bodhisattva，擁有威德和自在的菩薩），辨音菩薩（Svaraghosha Bodhisattva，善於辨別聲音的菩薩），凈諸業障菩薩（Sarvakarmavaranavisodhana Bodhisattva，能清凈一切業障的菩薩），普覺菩薩（Samantabuddha Bodhisattva，普遍覺悟的菩薩），圓覺菩薩（Purnabuddha Bodhisattva，圓滿覺悟的菩薩），賢善首菩薩（Bhadrapala Bodhisattva，賢善之首的菩薩）等，他們是這些菩薩的上首。與他們的眷屬一起，都進入了三昧（Samadhi，禪定），共同安住于如來（Tathagata，佛的稱號）平等法會。

這段經文標明了參與法會的菩薩大眾，並列出了上首菩薩的名字。十二大士，按照舊時的解釋，都是用三觀（三種觀察方法）來解釋他們的名字。然而，每位菩薩都具有各自的德行，似乎不必拘泥於此。說到都進入三昧，是因為佛乃是即法身（Dharmakaya，佛的法性之身）的報相（Sambhogakaya，佛的報身），佛土乃是即寂光（Nirvana，涅槃）的報土。更何況佛自己進入三昧，宣說自性之法，哪裡有聽眾散亂心思而可以進入的呢？所以必須進入三昧，然後才可以共同安住于這平等法會。有人問：主講者和聽眾都在三昧之中，那就沒有聽法的人了，將如何來顯現佛法呢？回答說：這是不可思議的妙法。過去須菩提（Subhuti）在巖洞中宴坐，天帝（Deva）散花讚歎他是善於宣說般若（Prajna，智慧）的人。須菩提說：我實在沒有說什麼。天帝說：尊者您用不說來宣說，我用絕聽來聽聞。如此宣說和聽聞，才是真正的般若。瞭解了這個道理，就可以相信在三昧中也能善於宣說和善於聽聞。舊時的說法認為菩薩既然有啟請的威儀，必定有出入禪定的文字描述，或許是譯經的人省略了。這種說法太拘泥了。難道沒有聽說過，那伽（Naga，龍）常常在禪定之中，沒有不在禪定的時候。難道只有佛常常在禪定之中，而菩薩就不在禪定之中嗎？八地菩薩（指八地菩薩，不動地菩薩）能現三昧樂意生身（Manomayakaya，意生身）來度化眾生，難道是出了禪定嗎？如果執著于必須出定才能聽受和啟請，那麼不起滅盡定（Nirodha-samapatti，滅盡定）而顯現各種威儀，難道不是菩薩的事情嗎？因此順便談到這裡，希望學習的人能夠明白。

這時，文殊師利菩薩在大眾之中，立即從座位上站起來，頂禮佛足，向右繞佛三圈，長跪合掌，對佛說：

【English Translation】 English version: The enlightened one, please observe deeply.

Together with ten hundred thousand great Bodhisattva-Mahasattvas. Their names are: Manjusri Bodhisattva (symbol of wisdom), Samantabhadra Bodhisattva (symbol of great vows), Samantanetra Bodhisattva (Bodhisattva who universally observes everything), Vajragarbha Bodhisattva (Bodhisattva who possesses diamond-like firmness), Maitreya Bodhisattva (the future Buddha), Visuddhamati Bodhisattva (Bodhisattva who possesses pure wisdom), Tejaprabha Bodhisattva (Bodhisattva who possesses majesty and freedom), Svaraghosha Bodhisattva (Bodhisattva who is skilled at discerning sounds), Sarvakarmavaranavisodhana Bodhisattva (Bodhisattva who can purify all karmic obstacles), Samantabuddha Bodhisattva (Bodhisattva of universal enlightenment), Purnabuddha Bodhisattva (Bodhisattva of perfect enlightenment), Bhadrapala Bodhisattva (Bodhisattva who is the chief of the virtuous) and others, who were the leaders. Together with their retinues, they all entered Samadhi (meditative absorption), dwelling together in the Tathagata's (title of the Buddha) Dharma assembly of equality.

This passage identifies the assembly of Bodhisattvas and lists the names of the leading Bodhisattvas. The twelve great Bodhisattvas, according to the old interpretations, are all explained using the three contemplations (three methods of observation). However, each Bodhisattva possesses their own virtues, so it seems unnecessary to be confined to this. Speaking of all entering Samadhi, it is because the Buddha is the Sambhogakaya (reward body of the Buddha) that is the Dharmakaya (Dharma body of the Buddha), and the Buddha-land is the Sambhogakaya-land that is Nirvana (liberation). Moreover, the Buddha himself enters Samadhi and expounds the Dharma of self-nature, how could there be listeners with scattered minds who could enter? Therefore, one must enter Samadhi before one can dwell together in this Dharma assembly of equality. Someone asks: If both the speaker and the listeners are in Samadhi, then there are no listeners, how will the Dharma be revealed? The answer is: This is the inconceivable wonderful Dharma. In the past, Subhuti (one of the Buddha's disciples) was sitting in meditation in a cave, and the Deva (god) scattered flowers and praised him as one who is skilled at expounding Prajna (wisdom). Subhuti said: I have not really said anything. The Deva said: Venerable one, you expound by not speaking, and I listen by not listening. Such expounding and listening is true Prajna. Understanding this principle, one can believe that one can be skilled at expounding and skilled at listening in Samadhi. The old saying believes that since Bodhisattvas have the demeanor of requesting teachings, there must be descriptions of entering and leaving Samadhi, perhaps the translator omitted them. This saying is too rigid. Have you not heard that Nagas (dragon deities) are always in Samadhi, there is no time when they are not in Samadhi. Is it only the Buddha who is always in Samadhi, and the Bodhisattvas are not? The eighth-ground Bodhisattvas (Bodhisattvas of the eighth stage, the immovable stage) can manifest the Manomayakaya (mind-made body) of Samadhi bliss to liberate beings, are they out of Samadhi? If one insists that one must leave Samadhi to listen and request teachings, then manifesting various demeanors without arising from Nirodha-samapatti (cessation attainment), is this not the work of Bodhisattvas? Therefore, I mention this in passing, hoping that those who study can understand.

At that time, Manjusri Bodhisattva, in the midst of the great assembly, immediately rose from his seat, prostrated at the Buddha's feet, circumambulated the Buddha three times to the right, knelt with his palms together, and said to the Buddha:

此經家敘置問法之威儀也。

大悲世尊。愿為此會諸來法眾。說于如來本起清凈因地法行。及諸菩薩。于大乘中。發清凈心。遠離諸病。能使未來末世眾生求大乘者不墮邪見。

此正陳請辭也。問有二意。一問如來因地發心。依何等法。修何等行。而得成佛。二問現在菩薩。于大乘中。已發清凈愿成佛度生之心。但不知如何用心修行。得正知見。不墮偏邪之病。若蒙開示。則使未來末世眾生有發大乘心者。即依今日所說而修。則不墮于邪見矣。此雖為現在而問。其實多為未來之機。此悲願之心也。

作是語已。五體投地。如是三請。終而復始。

此敘置求法之懇誠也。

爾時世尊。告文殊師利菩薩言。善哉善哉。善男子。汝等乃能為諸菩薩。諮詢如來因地法行。及為末世一切眾生求大乘者。得正住持。不墮邪見。汝今諦聽。當爲汝說。

此贊善問誡聽許說也。下仿此。

時文殊師利菩薩。奉教歡喜。及諸大眾。默然而聽。

此欣承法音。冥心佇聽也。下仿此。以敘十二大士請法之儀。一一皆同。其文最整。故不重釋。

善男子。無上法王。有大陀羅尼門。名為圓覺。流出一切清凈真如菩提涅槃及波羅蜜。教授菩薩。一切如來本起因地。皆依圓照清凈覺相。永

【現代漢語翻譯】現代漢語譯本：這段經文敘述了設立提問方法的威儀。

『大悲世尊（Mahakaruna Buddha）。愿為此次法會的各位法眾，宣說如來最初發起清凈之心的因地法行，以及諸位菩薩在大乘（Mahayana）中所發的清凈心，遠離各種煩惱病患，能使未來末世的眾生在尋求大乘佛法時，不墮入邪見。』

這段是正式的陳述請求。提問包含兩層意思：一是詢問如來在因地時如何發心，依據何種法門，修習何種行持，最終得以成佛。二是詢問現在的菩薩們，在大乘佛法中，已經發起了清凈的願望，希望成佛度化眾生，但不知道該如何用心修行，才能獲得正確的知見，不墮入偏頗邪見的病患。如果能夠得到開示，那麼未來末世的眾生，凡是發起大乘之心的人，就可以依據今天所說的內容進行修習，就不會墮入邪見了。這雖然是為現在而提問，但實際上更多是爲了未來的眾生。這是大悲願之心。

說完這些話后，五體投地，像這樣重複請求了三次，始終如一。

這段敘述了請求佛法的懇切至誠。

這時，世尊（Bhagavan）告訴文殊師利菩薩（Manjushri Bodhisattva）說：『很好，很好！善男子，你們能夠爲了諸位菩薩，諮詢如來在因地時的法行，以及爲了末世一切尋求大乘佛法的眾生，能夠正確地安住修行，不墮入邪見。你們現在仔細聽好，我將為你們宣說。』

這段是讚歎提問的善妙，告誡聽眾仔細聽聞，並答應宣說。下面的經文仿照此例。

當時，文殊師利菩薩（Manjushri Bodhisattva）歡喜地接受教誨，以及在場的大眾，都靜默地聽著。

這段是欣喜地接受佛法之音，凝神專注地聽聞。下面的經文仿照此例，敘述十二位大士請求佛法的儀軌，一一相同，其文辭非常整齊，所以不再重複解釋。

『善男子，無上法王（Dharmaraja）有大陀羅尼門（dharani-mukha），名為圓覺（Parinirvana）。流出一切清凈真如（Tathata）、菩提（Bodhi）、涅槃（Nirvana）及波羅蜜（Paramita）。教授菩薩，一切如來本起因地，皆依圓照清凈覺相，永

【English Translation】 English version: This sutra narrates the dignified manner of establishing the method of questioning.

'The Greatly Compassionate World Honored One (Mahakaruna Buddha), I wish that for all the Dharma assembly here, you would speak of the Tathagata's (Tathagata) original pure cause-ground Dharma practices, and of all the Bodhisattvas' (Bodhisattva) pure minds developed within the Mahayana (Mahayana), being far from all illnesses, enabling future sentient beings in the final age who seek the Mahayana not to fall into deviant views.'

This is the formal statement of request. The question contains two meanings: first, to ask how the Tathagata developed his mind on the cause-ground, based on what Dharma, and practicing what conduct, did he attain Buddhahood. Second, to ask the present Bodhisattvas, within the Mahayana, who have already developed the pure vow to become Buddhas and liberate sentient beings, but do not know how to apply their minds in practice, to obtain correct knowledge and views, and not fall into the illness of biased and deviant views. If they can receive instruction, then future sentient beings in the final age who develop the Mahayana mind can practice according to what is said today, and will not fall into deviant views. Although this question is asked for the present, it is actually more for the benefit of future beings. This is the heart of great compassion and vows.

After speaking these words, he prostrated with his five limbs touching the ground, repeating the request three times in this manner, from beginning to end.

This narrates the earnest sincerity of requesting the Dharma.

At that time, the World Honored One (Bhagavan) told Manjushri Bodhisattva (Manjushri Bodhisattva), 'Excellent, excellent! Good men, you are able to inquire about the Tathagata's Dharma practices on the cause-ground for all the Bodhisattvas, and for all sentient beings in the final age who seek the Mahayana, to be able to correctly abide and maintain their practice, and not fall into deviant views. Now listen carefully, I will speak for you.'

This praises the goodness of the question, admonishes the listeners to listen carefully, and promises to speak. The following passages follow this example.

At that time, Manjushri Bodhisattva (Manjushri Bodhisattva) joyfully received the teaching, and the entire assembly listened in silence.

This is to joyfully receive the sound of the Dharma, concentrating the mind and listening attentively. The following passages follow this example, narrating the rituals of the twelve great Bodhisattvas requesting the Dharma, each being the same, and the wording being very orderly, so it will not be explained repeatedly.

'Good men, the unsurpassed Dharma King (Dharmaraja) has a great Dharani Gate (dharani-mukha), named Perfect Enlightenment (Parinirvana). It flows out all pure Suchness (Tathata), Bodhi (Bodhi), Nirvana (Nirvana), and Paramitas (Paramita). It teaches Bodhisattvas, and all Tathagatas' original cause-ground is based on the perfectly illuminating pure awakened appearance, eternally

斷無明。方成佛道。

此直示本起因地也。如來因地。獨標圓覺一法。而為行本。然稱此圓覺。為陀羅尼門者。梵語陀羅尼。此云總持。謂總一切法。持無量義。以此圓覺。為十法界大總相法門體。一切聖凡。依正迷悟因果。皆依此圓覺一心。而為建立。以無一法而不具。故曰總。因果纖毫不失不壞。故曰持。一切聖凡無不由之。故稱為門。流出者。即由此建立之義。然此覺體。為諸佛之法身。為眾生本覺之心地。雖染而不染。故曰清凈。從來不妄不變。故稱真如。但以無明障蔽而不現。諸佛如來。于因地。依此本覺真心。發始覺之智。斷盡無明。始本合一。名究竟覺。為得菩提之果。還歸寂滅一心。名為圓寂。是稱涅槃。是知諸佛果德。皆依此圓覺一心建立。故云流出。然不獨佛果。即菩薩因地諸波羅蜜。亦從此出。故云及也。以諸佛之因地。為菩薩之行本。故云教授。是故。一切如來成佛本起之因地。更無別法。皆依此圓覺自性之光明。還照寂滅清凈之覺體。相即性體也。以此圓滿照徹無遺。則無明永斷。圓證法身。唯此一法而已。故曰皆依圓照清凈覺相。永斷無明。方成佛道也。然圓照。即一心三觀之智。清凈覺相。即一心三諦之體。全經但發明此一句而已。

問曰。此云有大陀羅尼門名為圓覺流

【現代漢語翻譯】現代漢語譯本斷盡無明，方能成就佛道。

這直接揭示了根本的起始因地。如來的因地，唯獨標舉圓覺這一法，作為修行的根本。稱這圓覺為陀羅尼門，梵語「陀羅尼」（Dharani）意為「總持」，即總攝一切法，持無量義。以這圓覺作為十法界一切現象的總相法門本體。一切聖人、凡夫，依報、正報，迷惑、覺悟，因果，都依這圓覺一心而建立。因為沒有一法不包含其中，所以稱為「總」；因果纖毫不差，不失不壞，所以稱為「持」。一切聖人凡夫沒有不由此而出的，所以稱為「門」。「流出」就是由此建立的意思。然而這覺悟的本體，是諸佛的法身，是眾生本覺的心地。雖然被染污卻不被染污，所以說「清凈」；從來不虛妄不變異，所以稱為「真如」（Tathata）。只是因為無明遮蔽而不顯現。諸佛如來，在因地，依這本覺真心，發起始覺的智慧，斷盡無明，始覺與本覺合一，名為究竟覺。爲了獲得菩提之果，還歸於寂滅一心，名為圓寂，這就是涅槃（Nirvana）。由此可知諸佛的果德，都依這圓覺一心而建立，所以說「流出」。不僅是佛果，即使菩薩因地所修的諸波羅蜜（Paramita），也從此流出，所以說「及」。以諸佛的因地，作為菩薩的行本，所以說「教授」。因此，一切如來成就佛道的根本起始因地，再沒有其他法，都是依這圓覺自性的光明，還照寂滅清凈的覺悟本體，這就是相即的性體。用這圓滿照徹沒有遺漏，那麼無明就永遠斷除，圓滿證得法身。唯有這一法而已，所以說「皆依圓照清凈覺相，永斷無明，方成佛道」。然而「圓照」就是一心三觀的智慧，「清凈覺相」就是一心三諦的本體。整部經只是闡明這一句話而已。

問：這裡說有大陀羅尼門名為圓覺流…

【English Translation】 English version Only by severing ignorance can one attain Buddhahood.

This directly reveals the fundamental causal ground. The causal ground of the Tathagatas (Tathagata), uniquely emphasizes the one Dharma of Perfect Enlightenment (Yuanjue), as the basis for practice. This Perfect Enlightenment is called the Dharani (Dharani) Gate, the Sanskrit word 'Dharani' means 'total retention,' that is, encompassing all Dharmas and holding limitless meanings. This Perfect Enlightenment serves as the essence of the total characteristic Dharma gate of the ten Dharma realms. All sages and ordinary beings, dependent and proper retributions, delusion and enlightenment, cause and effect, are all established based on this one mind of Perfect Enlightenment. Because there is no Dharma that is not contained within it, it is called 'total'; cause and effect are accurate without the slightest error, not lost or destroyed, so it is called 'retention.' All sages and ordinary beings without exception arise from it, so it is called a 'gate.' 'Flowing out' means being established from this. However, this essence of enlightenment is the Dharmakaya (Dharmakaya) of all Buddhas, the mind-ground of the inherent enlightenment of sentient beings. Although defiled, it is not tainted, so it is called 'pure'; it is never false or changing, so it is called 'Suchness' (Tathata). It is only obscured by ignorance and does not manifest. All Buddhas and Tathagatas, in the causal ground, rely on this inherent enlightened true mind, generate the wisdom of initial enlightenment, completely sever ignorance, and unite initial enlightenment with inherent enlightenment, which is called ultimate enlightenment. In order to obtain the fruit of Bodhi (Bodhi), they return to the one mind of stillness and extinction, which is called perfect stillness, which is Nirvana (Nirvana). From this, it can be known that the fruit virtues of all Buddhas are all established based on this one mind of Perfect Enlightenment, so it is said to 'flow out.' Not only the fruit of Buddhahood, but even the Paramitas (Paramita) cultivated by Bodhisattvas (Bodhisattva) in the causal ground also flow out from this, so it is said 'and.' Taking the causal ground of all Buddhas as the basis for the practice of Bodhisattvas, it is called 'teaching.' Therefore, the fundamental causal ground of all Tathagatas attaining Buddhahood has no other Dharma, all rely on the light of this Perfect Enlightenment self-nature, and reflect back on the still and pure essence of enlightenment, which is the identity of appearance and essence. Using this perfect illumination without omission, then ignorance will be forever severed, and the Dharmakaya will be perfectly realized. Only this one Dharma exists, so it is said, 'All rely on the Perfect Illumination of the pure aspect of enlightenment, forever severing ignorance, to attain Buddhahood.' However, 'Perfect Illumination' is the wisdom of the three contemplations in one mind, and 'pure aspect of enlightenment' is the essence of the three truths in one mind. The entire Sutra only elucidates this one sentence.

Question: Here it says there is a great Dharani Gate called Perfect Enlightenment flowing...

出一切雲云等。與首楞嚴云有三摩提名大佛頂首楞嚴王等。語勢似同。義有何別。

答曰。語雖似同。義有小別。以此經直指覺體為因地心。彼經以首楞嚴大定。為成佛初心之方便。此體彼用。為不同耳。然所同者。彼經先以不生滅心為本修因。依之建立首楞嚴大定。然不生滅心。即此覺體。彼首嚴定。即此圓照清凈覺相。以此圓照即彼大定。此中覺相。即彼不生滅心。攝用歸體。究竟無二。故皆為成佛之本。

問曰。佛言圓覺陀羅尼門。為如來本起之因地。又曰。清凈真如。則為眾生不迷之佛性。又曰。皆依圓照清凈覺相。則本無無明可斷也。忽曰。永斷無明。方成佛道。則義不相蒙。敢問其旨。

答曰。此義幽深。非粗心可擬。請試言之。然圓覺妙心。乃諸佛眾生平等無二之法身也。以法身流轉五道。名曰眾生。然清凈真如。乃諸佛之法身。眾生之佛性。良由最初一念無明不覺。迷此法身。而成五蘊幻妄之身心。則本有圓覺。而為不迷之佛性。以煩惱不能染故。曰清凈本來不妄不變。故曰真如。故清凈真如一語。直指眾生迷中之佛性也。以諸佛因地同是眾生。但能依本覺之佛性。發起始覺之智。斷盡無明。始本合一。名得菩提。還證寂滅一心。故曰涅槃。是則諸佛菩提涅槃之果德。皆從迷返悟

【現代漢語翻譯】現代漢語譯本：問：經文中出現『出一切雲云等』，與《首楞嚴經》中『有三摩提名大佛頂首楞嚴王等』，語句結構相似，意義上有什麼區別？（首楞嚴：梵文Śūraṅgama的音譯，意為『勇健』，此處指一種禪定）答：語句雖然相似，意義上略有不同。這部經直接指出覺悟的本體作為修行的根本因地；而《首楞嚴經》則以首楞嚴大定作為成就佛道的初步方便。一個是本體，一個是作用，這是不同之處。然而，相同之處在於，《首楞嚴經》首先以不生滅心作為修行的根本原因，並依此建立首楞嚴大定。這個不生滅心，就是這裡的覺悟本體。彼經的首楞嚴定，就是這裡的圓照清凈覺相。以這個圓照就是彼經的大定，此中的覺相，就是彼經的不生滅心。將作用歸於本體，最終沒有差別。所以，兩者都是成就佛道的根本。問：佛說圓覺陀羅尼門是如來最初發起的因地，又說清凈真如是眾生不迷的佛性，又說一切都依賴於圓照清凈覺相，那麼本來就沒有無明可以斷除。但經中又說，永遠斷除無明，才能成就佛道。這些說法之間似乎存在矛盾，請問其中的含義是什麼？答：這個道理非常深奧，不能用粗淺的心去揣測。請允許我嘗試解釋一下。圓覺妙心是諸佛和眾生平等無二的法身。法身在五道中流轉，就叫做眾生。清凈真如是諸佛的法身，也是眾生的佛性。由於最初一念無明不覺，迷惑了這個法身，才形成了五蘊幻妄的身心。因此，本來就有的圓覺，就是不迷惑的佛性，因為煩惱不能污染它，所以叫做清凈；本來如此，不虛妄不變異，所以叫做真如。所以，『清凈真如』一詞，直接指出了眾生在迷惑中的佛性。因為諸佛在因地時也是眾生，只要能夠依靠本覺的佛性，發起始覺的智慧，斷盡無明，始覺和本覺合一，就叫做得到菩提，返回並證得寂滅一心，所以叫做涅槃。因此，諸佛菩提涅槃的果德，都是從迷惑返回到覺悟。

【English Translation】 English version: Question: The phrase '出一切雲云等' (chū yī qiè yún yún děng, emanating all such and such) appears in this scripture, and in the Śūraṅgama Sūtra, there is '有三摩提名大佛頂首楞嚴王等' (yǒu sānmó dímíng dàfódǐng shǒuléngyán wáng děng, there is samādhi named Great Buddha-Crown Śūraṅgama King). The sentence structures are similar. What is the difference in meaning? (Śūraṅgama: transliteration of the Sanskrit word, meaning 'heroic' or 'courageous', here referring to a type of samādhi) Answer: Although the sentence structures are similar, there is a slight difference in meaning. This scripture directly points to the awakened essence as the fundamental ground for cultivation. The Śūraṅgama Sūtra uses the Śūraṅgama Great Samādhi as a preliminary expedient for attaining Buddhahood. One is the essence, and the other is the function; this is the difference. However, what is the same is that the Śūraṅgama Sūtra first uses the non-arising, non-ceasing mind as the fundamental cause for cultivation and establishes the Śūraṅgama Great Samādhi based on it. This non-arising, non-ceasing mind is precisely the awakened essence here. The Śūraṅgama Samādhi in that scripture is precisely the perfect illuminating pure awakened aspect here. This perfect illumination is the Great Samādhi in that scripture, and the awakened aspect here is the non-arising, non-ceasing mind in that scripture. Returning the function to the essence, ultimately there is no difference. Therefore, both are the foundation for attaining Buddhahood. Question: The Buddha said that the Perfect Enlightenment Dhāraṇī Gate is the causal ground from which the Tathāgata arises. It is also said that pure Suchness is the Buddha-nature that prevents sentient beings from being deluded. It is also said that everything relies on the perfect illuminating pure awakened aspect, so there is fundamentally no ignorance to be severed. But the scripture also says that only by permanently severing ignorance can one attain Buddhahood. These statements seem contradictory. What is the meaning of this? Answer: This meaning is profound and cannot be fathomed by a coarse mind. Please allow me to attempt an explanation. The wonderful mind of Perfect Enlightenment is the Dharma-body that is equal and without difference between all Buddhas and sentient beings. When the Dharma-body transmigrates through the five paths, it is called sentient beings. Pure Suchness is the Dharma-body of all Buddhas and the Buddha-nature of sentient beings. Due to the initial thought of ignorance and non-awakening, this Dharma-body is deluded, and the illusory body and mind of the five aggregates are formed. Therefore, the originally existing Perfect Enlightenment is the non-deluded Buddha-nature, because afflictions cannot defile it, so it is called pure. It is originally so, not false or changing, so it is called Suchness. Therefore, the term 'pure Suchness' directly points to the Buddha-nature within the delusion of sentient beings. Because Buddhas were also sentient beings in their causal ground, as long as they can rely on the Buddha-nature of original enlightenment, generate the wisdom of initial enlightenment, and completely sever ignorance, the initial and original enlightenment unite, which is called attaining Bodhi, returning to and realizing the solitary, quiescent mind, so it is called Nirvāṇa. Therefore, the fruit virtues of Bodhi and Nirvāṇa of all Buddhas all come from returning from delusion to awakening.

修而後得故。曰永斷無明方成佛道。然修斷之方。皆依圓覺自性之智光。還照寂滅清凈之心體。故曰圓照清凈覺相。以自性光明一照。則無明頓破。故曰永斷。此實成佛之秘訣。頓悟頓證之妙門。為如來因地之法行。此經直指一心圓頓之旨。故首揭於此。為一經之宗趣。語義幽深。非淺識可了。故特發之。

云何無明。

此徴釋無明之體。將顯圓照之功也。此徴下釋。

善男子。一切眾生。從無始來種種顛倒。猶如迷人四方易處。妄認四大。為自身相。六塵緣影。為自心相。譬彼病目見空中華及第二月。

此釋無明之元也。謂眾生本有法身。元無生死。今因最初一念不覺之無明。迷本來之佛性。起貪嗔癡。造種種業。妄取六趣之生死故。云種種顛倒。雖在往來生死之中。而法身湛然不動故。如人迷方而方實不轉也。所以迷者。以背法身。但認四大假合之幻身。為己身。妄認攀緣六塵影子妄想緣慮之心。為真心。譬如病目見空中華及第二月。病目喻無明。空華喻妄身。二月喻妄心。認妄失真。故云顛倒。

善男子。空實無華。病者妄執。由妄執故。非唯惑此虛空自性。亦復迷彼實華生處。由此妄有。輪轉生死。故名無明。

此喻示無明之體也。謂法身本無身心之相。如空本無華。

【現代漢語翻譯】現代漢語譯本：通過修行才能獲得，所以說永遠斷除無明才能成就佛道。然而，修習斷除的方法，都依賴於圓覺自性（Yuanjue self-nature）的智慧之光，反過來照亮寂滅清凈的心體。所以說『圓照清凈覺相』。用自性光明一照，無明立刻破除，所以說『永斷』。這實在是成就佛的秘訣，頓悟頓證的妙門，是如來（Tathagata）在因地時的修行方法。這部經直接指明一心圓頓的宗旨，所以首先揭示在這裡，作為一部經的宗趣。語義幽深，不是淺薄的認識可以理解的，所以特別闡發它。

什麼是無明？

這是提問解釋無明的本體，將要顯示圓照的功用。下面是提問和解釋。

善男子，一切眾生，從無始以來種種顛倒，好像迷路的人四方易位。錯誤地認為四大（四大 elements: earth, water, fire, wind）是自身的相，六塵緣影（六塵: six sense objects: sight, sound, smell, taste, touch, and dharma）是自心的相。譬如生病眼睛的人看見空中的華和第二個月亮。

這是解釋無明的根源。說眾生本來具有法身（Dharmakaya），本來沒有生死。現在因為最初一念不覺的無明，迷惑了本來的佛性（Buddha-nature），生起貪嗔癡，造作種種業，錯誤地取六趣（六趣: six realms of existence）的生死，所以說種種顛倒。雖然在往來生死之中，而法身湛然不動，所以像人迷路而方向實際上沒有改變。之所以迷惑，是因為背離了法身，只認為四大假合的幻身為自身，錯誤地認為攀緣六塵影子妄想緣慮的心為真心。譬如生病眼睛的人看見空中的華和第二個月亮。病眼比喻無明，空中的華比喻妄身，第二個月亮比喻妄心。認妄失真，所以說顛倒。

善男子，空中實際上沒有華，是生病的人錯誤地執著。由於錯誤地執著，不僅迷惑了這虛空的自性，也迷惑了那實際的華的生處。由此妄有，輪轉生死，所以名叫無明。

這是比喻揭示無明的本體。說法身本來沒有身心的相，像空中本來沒有華。

【English Translation】 English version: It is obtained through cultivation, hence it is said that only by permanently cutting off ignorance can one achieve Buddhahood. However, the methods of cultivation and severance all rely on the wisdom light of the Yuanjue self-nature (Yuanjue self-nature), which in turn illuminates the tranquil and pure mind-essence. Therefore, it is said 'perfectly illuminating the pure awakened aspect'. With one illumination of the self-nature's light, ignorance is immediately broken, hence it is said 'permanently cut off'. This is truly the secret of achieving Buddhahood, the wonderful gateway of sudden enlightenment and sudden realization, and the Dharma practice of the Tathagata (Tathagata) in the causal stage. This sutra directly points to the doctrine of perfect and immediate enlightenment of the one mind, so it is first revealed here as the main theme of the sutra. The meaning is profound and deep, not understandable by shallow knowledge, so it is specially expounded.

What is ignorance?

This is questioning and explaining the substance of ignorance, intending to reveal the function of perfect illumination. The following is the question and explanation.

Good man, all sentient beings, from beginningless time, have been subject to various inversions, like a lost person who mistakes the directions. They falsely recognize the four great elements (四大 elements: earth, water, fire, wind) as their own form, and the shadows of the six sense objects (六塵: six sense objects: sight, sound, smell, taste, touch, and dharma) as their own mind. It is like a person with diseased eyes seeing flowers in the sky and a second moon.

This explains the origin of ignorance. It says that sentient beings originally possess the Dharmakaya (Dharmakaya) and originally have no birth and death. Now, because of the initial thought of ignorance, they are deluded about their original Buddha-nature (Buddha-nature), give rise to greed, anger, and delusion, create various karmas, and falsely take the birth and death of the six realms (六趣: six realms of existence), hence it is said various inversions. Although they are in the midst of coming and going in birth and death, the Dharmakaya remains still and unmoving, so it is like a person being lost but the direction not actually changing. The reason for the delusion is that they turn their backs on the Dharmakaya and only recognize the illusory body of the four great elements as their own, and falsely recognize the mind that clings to the shadows of the six sense objects, with its deluded thoughts and considerations, as the true mind. It is like a person with diseased eyes seeing flowers in the sky and a second moon. Diseased eyes are a metaphor for ignorance, flowers in the sky are a metaphor for the illusory body, and the second moon is a metaphor for the deluded mind. Recognizing the false and losing the true, hence it is said inversion.

Good man, in reality, there are no flowers in the sky, but the sick person falsely clings to them. Because of this false clinging, they are not only deluded about the self-nature of this empty space, but also deluded about the place where the real flowers arise. Because of this false existence, they revolve in birth and death, hence it is called ignorance.

This is a metaphor revealing the substance of ignorance. It says that the Dharmakaya originally has no form of body and mind, just as the sky originally has no flowers.

今妄認四大為身。如執空華為實有。由妄執故。不唯迷本法身。故云惑此虛空自性。亦復不知妄身從無明有。故云迷彼實華生處。由此顛倒故。有輪轉生死。此乃無明之體也。

善男子。此無明者非實有體。如夢中人。夢時非無。及至於醒。了無所得。如眾空華滅于虛空。不可說言有定滅處。何以故。無生處故。一切眾生。于無生中。妄見生滅。是故說名輪轉生死。

此釋無明體空。以明生死本來不有也。以生死乃迷中之顛倒。如夢中事覺后即空。以生本無生故。滅亦無滅故。如空華無定滅處。

善男子。如來因地修圓覺者。知是空華。即無輪轉。亦無身心受彼生死。非作故無。本性無故。

此的示頓悟妙門。以顯圓照之功。唯一知字也。謂諸佛因地修行。唯以圓覺自性光明。圓照自心寂滅之體。一念了知身心世界。如空中華。本來不有。則生死當下頓斷。以身心本空故。無可受生死者。此非造作而後無。特以本來自性元無故也。

彼知覺者猶如虛空。知虛空者即空華相。亦不可說無知覺性。有無俱遣。是則名為凈覺隨順。

此拂能所對待之跡。以顯圓照平等寂滅究竟一心凈覺之智也。云彼知覺者。乃指上知是空華之知。即所謂圓照。乃自性本有之智光。為能照之智。者字指所

【現代漢語翻譯】現代漢語譯本：現在錯誤地認為四大（地、水、火、風，構成物質世界的四種基本元素）是自身。就像執著于虛空中出現的花朵，認為它是真實存在的。由於這種錯誤的執著，不僅迷惑了原本的法身（佛的真身，超越物質和現象），所以說迷惑于這虛空自性；而且也不知道虛妄的身體是從無明（對事物真相的迷惑和無知）產生的，所以說迷惑于那真實的花朵的生起之處。由於這種顛倒的認知，才有了輪迴生死。這就是無明的本體。

善男子，這無明並非真實存在。就像夢中的人，在做夢的時候並非不存在，但當醒來時，卻什麼也得不到。就像眾多的空花在虛空中消失，不能說它有一個固定的消失之處。為什麼呢？因為它沒有生起之處。一切眾生，在無生之中，錯誤地看見生滅。所以才說這是輪迴生死。

這段解釋了無明的本體是空性的，從而說明生死本來就不存在。因為生死是迷惑中的顛倒，就像夢中的事情醒來后就空無所有。因為生本來就沒有生起，所以滅也就沒有滅。就像空花沒有固定的消失之處。

善男子，如來在因地修行圓覺法門時，知道這是空花，就沒有輪迴了。也沒有身心去承受那生死。這不是通過後天造作才沒有的，而是因為本性就是沒有的。

這明確地揭示了頓悟的妙門，以彰顯圓照的功用。關鍵就在於一個『知』字。意思是諸佛在因地修行時，唯獨以圓覺自性光明，圓滿地照耀自心寂滅的本體。一旦了知身心世界如同空中的花朵，本來就不存在，那麼生死當下就能頓然斷除。因為身心本來就是空性的，所以沒有承受生死的主體。這並非是造作之後才沒有的，而是因為本來自性原本就是沒有的。

那個知覺就像虛空，知道虛空的人，也就知道空花的相狀。但也不能說沒有知覺的本性。有和無都拋棄，這就叫做凈覺隨順。

這段拂去了能知和所知的對待痕跡，以彰顯圓照平等寂滅究竟一心凈覺的智慧。所說的那個知覺，是指上面所說的『知是空花』的知。也就是所謂的圓照，是自性本有的智慧光明，是能照的智慧。『者』字指所照。

【English Translation】 English version: Now, we mistakenly identify the Four Great Elements (earth, water, fire, and wind, the four basic elements constituting the material world) as our body, like clinging to flowers appearing in the sky, believing them to be real. Due to this mistaken clinging, not only are we deluded about our original Dharmakaya (the true body of the Buddha, transcending matter and phenomena), hence it is said we are confused about this empty nature; but also, we do not know that the illusory body arises from ignorance (delusion and unawareness of the true nature of things), hence it is said we are confused about the place where the real flowers arise. Because of this inverted perception, there is the cycle of birth and death. This is the substance of ignorance.

Good man, this ignorance is not a real entity. It is like a person in a dream. While dreaming, it is not non-existent, but upon awakening, nothing is obtained. Like the many sky-flowers disappearing in the void, it cannot be said that there is a fixed place of extinction. Why? Because there is no place of arising. All sentient beings, within the un-arisen, mistakenly see arising and ceasing. Therefore, it is called the cycle of birth and death.

This explains that the substance of ignorance is emptiness, thereby illustrating that birth and death are fundamentally non-existent. Because birth and death are inversions within delusion, like events in a dream that are empty upon awakening. Because birth originally has no arising, therefore cessation also has no ceasing, like sky-flowers having no fixed place of extinction.

Good man, when the Tathagata (another name for the Buddha) cultivated the perfect enlightenment in the causal stage, knowing that these are sky-flowers, there is no more cycle of rebirth. There is also no body and mind to receive that birth and death. This is not non-existence achieved through effort, but because the fundamental nature is non-existent.

This clearly reveals the wonderful gate of sudden enlightenment, to manifest the function of perfect illumination. The key lies in the single word 'knowing'. It means that when the Buddhas cultivated in the causal stage, they solely used the light of the perfect enlightenment's self-nature to perfectly illuminate the still and silent substance of their own minds. Once they understood that the body, mind, and world are like flowers in the sky, fundamentally non-existent, then birth and death can be instantly cut off. Because the body and mind are fundamentally empty, there is no subject to receive birth and death. This is not non-existence achieved after creation, but because the original self-nature is fundamentally non-existent.

That knowing is like empty space. One who knows empty space also knows the appearance of sky-flowers. But it cannot be said that there is no nature of knowing. Both existence and non-existence are abandoned. This is called pure awareness in accordance.

This sweeps away the traces of the duality of the knower and the known, to manifest the wisdom of perfect illumination, equality, stillness, extinction, ultimate one-mind pure awareness. The so-called 'that knowing' refers to the knowing of 'knowing that these are sky-flowers' mentioned above. That is the so-called perfect illumination, the inherent light of wisdom of self-nature, the wisdom that illuminates. The word 'that' refers to what is illuminated.

照之境。即清凈之覺相。如虛空乃喻所照之覺體。所謂清凈法身。猶若虛空。謂此覺體。雖是本有。向被無明障蔽。從來不覺。今仗智光一照。則無明頓破。本體當下現前。則歷劫生死。一時頓斷。是所謂知是空華。即無輪轉。此特顯智照有功也。知虛空者。此者字。乃指上能照之智。意謂初以智照惑。惑滅則智亦不存。然所照既寂。若存能照之知。猶是無明。故須遣之。故云知虛空者。即空華相。此則能所雙忘。寂照不二。到此唯有如智。照體獨立。故云亦不可說無知覺性。直至心境兩忘能所俱泯。故云有無俱遣。如此乃合寂滅一心。故云是則名為凈覺隨順。此文倒。應云隨順凈覺。即前云隨順不二也。

何以故。虛空性故。常不動故。如來藏中無起滅故。無知見故。如法界性。究竟圓滿遍十方故。是則名為因地法行。

此徴釋所照寂滅心體。重顯絕待真心。以示清凈覺相也。何故要重重遣拂能所耶。以寂滅心體本來如虛空性。常住不動。此顯空也。謂今雖有身心生死。本來如空中華。以如來藏中無起滅故。不容有知見故。此顯假也。如者稱也。謂稱法界性。究竟圓滿。周遍十方故。此顯中也。此實妙覺明心之實際。如來因地唯此而已。

菩薩因此。于大乘中。發清凈心。末世眾生。依此修行。

【現代漢語翻譯】現代漢語譯本：照之境，即清凈的覺悟之相。如虛空，是用來比喻所照的覺悟本體，也就是所謂的清凈法身，就像虛空一樣。意思是說，這個覺悟本體，雖然本來就存在，但一直被無明遮蔽，從來沒有覺醒。現在憑藉智慧之光一照，無明立刻破除，本體當下顯現，那麼經歷無數劫的生死輪迴，一時之間就斷絕了。這就是所謂的『知道是空中的花朵，就沒有輪轉』，這特別彰顯了智慧照耀的功用。『知虛空者』，這個『者』字，是指上面能夠照耀的智慧。意思是說，最初用智慧照破迷惑，迷惑消滅了，那麼智慧也不應該存在。然而，所照的已經寂靜，如果還存在能照的智慧，仍然是無明。所以必須捨棄它。所以說『知道虛空的，就是空中的花朵』，這便是能照和所照都忘記了，寂靜和照耀不二。到了這個地步，只有如如的智慧，照耀本體而獨立存在，所以說『也不可說沒有知覺性』。直到心和境都忘記了，能照和所照都泯滅了，所以說『有和無都捨棄』。這樣才符合寂滅一心，所以說『這就是名為凈覺隨順』。這段文字顛倒了，應該說『隨順凈覺』，也就是前面說的『隨順不二』。何以故？虛空性故，常不動故，如來藏中無起滅故，無知見故，如法界性，究竟圓滿遍十方故，是則名為因地法行。這是徵詢解釋所照的寂滅心體，再次彰顯絕對的真心，來顯示清凈覺悟之相。為什麼需要重重地捨棄能照和所照呢？因為寂滅心體本來就像虛空的性質一樣，常住不動。這是顯示空性。意思是說，現在雖然有身心和生死，本來就像空中的花朵一樣，因為如來藏中沒有生起和滅亡，不允許有知覺和見解。這是顯示假有。『如』是稱合的意思，是說稱合於法界的性質，究竟圓滿，周遍十方。這是顯示中道。這實際上是妙覺明心的實際情況，如來在因地修行時，唯有如此而已。菩薩因此，在大乘中，發起清凈心。末世眾生，依照這個修行。

【English Translation】 English version: The state of illumination is the pure awakened aspect. Like empty space, it is a metaphor for the illuminated body of awakening, which is the so-called pure Dharma body, just like empty space. It means that this awakened body, although originally present, has always been obscured by ignorance and has never been awakened. Now, with the light of wisdom shining upon it, ignorance is immediately broken, and the original body manifests immediately. Then, the cycle of birth and death through countless kalpas is instantly cut off. This is what is meant by 'knowing that they are empty flowers, there is no more turning of the wheel,' which particularly highlights the merit of wisdom's illumination. 'Knowing the empty space,' the word 'knower' refers to the wisdom that can illuminate above. It means that initially, wisdom is used to illuminate delusion. When delusion is extinguished, then wisdom should also not remain. However, if what is illuminated is already still, and the knowing wisdom still exists, it is still ignorance. Therefore, it must be abandoned. So it is said, 'Knowing the empty space is the appearance of empty flowers,' which means that both the knower and the known are forgotten, and stillness and illumination are not two. At this point, only suchness wisdom remains, illuminating the body and existing independently, so it is said, 'It cannot be said that there is no knowing nature.' Until both mind and environment are forgotten, and both the knower and the known are extinguished, so it is said, 'Both existence and non-existence are abandoned.' Only in this way does it conform to the one mind of stillness and extinction, so it is said, 'This is called pure awakening in accordance.' This passage is inverted; it should be said 'in accordance with pure awakening,' which is the same as the previous 'in accordance with non-duality.' Why is this so? Because of the nature of emptiness, because it is always unmoving, because there is no arising or ceasing in the Tathagatagarbha (Tathagata's Womb, the essence of Buddha within all beings), because there is no knowing or seeing, like the nature of the Dharmadhatu (the realm of Dharma, the totality of all things), ultimately perfect and complete, pervading the ten directions. This is called the Dharma practice on the causal ground. This inquires into and explains the still and extinguished body of mind that is illuminated, re-emphasizing the absolute true mind to reveal the aspect of pure awakening. Why is it necessary to repeatedly abandon the knower and the known? Because the still and extinguished body of mind is originally like the nature of emptiness, constantly abiding and unmoving. This reveals emptiness. It means that although there is now body, mind, birth, and death, they are originally like flowers in the sky, because there is no arising or ceasing in the Tathagatagarbha, and it does not allow for knowing and seeing. This reveals the provisional existence. 'Like' means conforming, meaning conforming to the nature of the Dharmadhatu, ultimately perfect and complete, pervading the ten directions. This reveals the Middle Way. This is actually the actual situation of the wonderful awakened bright mind. The Tathagata (Buddha) only does this on the causal ground. Therefore, Bodhisattvas (enlightenment beings) develop a pure mind in the Mahayana (the Great Vehicle). Sentient beings in the degenerate age cultivate according to this.

不墮邪見。

菩薩發心。當因此而發。則為真因。眾生依此而修。則為正行。故不墮邪見。此結問答意也。

爾時世尊。欲重宣此義。而說偈言。

文殊汝當知　　一切諸如來　　從於本因地　皆以智慧覺　　了達于無明　　知彼如空華　即能免流轉　　又如夢中人　　醒時不可得　覺者如虛空　　平等不動轉　　覺遍十方界　即得成佛道　　眾幻滅無處　　成道亦無得　本性圓滿故　　菩薩於此中　　能發菩提心　末世諸眾生　　修此免邪見

偈頌對之。則有無廣略可知。

於是。普賢菩薩。在大眾中。即從座起。頂禮佛足。右繞三匝。長跪叉手。而白佛言。

請法威儀。

大悲世尊。愿為此會諸菩薩眾。及為末世一切眾生修大乘者。聞此圓覺清凈境界。云何修行。世尊若彼眾生。知如幻者。身心亦幻。云何以幻還修于幻。若諸幻性一切盡滅。則無有心。誰為修行。云何復說修行如幻。若諸眾生。本不修行。于生死中。常居幻化。曾不了知如幻境界。令妄想心云何解脫。愿為末世一切眾生。作何方便。漸次修習。令諸眾生永離諸幻。

此普賢大士。聞前開示。躡跡起疑。故特啟請修行方便也。由前佛說知是空華即無輪轉。亦無身心受彼生死。此乃一念

【現代漢語翻譯】現代漢語譯本：

不墮邪見。

菩薩發心，應當因此而發，這才是真正的因。眾生依照這個去修行，才是正確的行為。所以不會墮入邪見。這是總結問答的意義。

這時，世尊想要再次宣說這個意義，就說了下面的偈語：

'文殊（Manjushri，菩薩名）你應當知道，一切諸如來（Tathagata，佛的稱號），都是從最初的因地，用智慧覺悟，了達無明（Avidya，佛教術語，指對事物真相的迷惑），知道它就像空中的花朵一樣虛幻。這樣就能免除生死輪迴。又像夢中的人，醒來時就找不到了。覺悟的人就像虛空一樣，平等不動搖。覺悟的光芒遍照十方世界，就能成就佛道。所有的幻象都消失無蹤，成道也沒有什麼可以得到的，因為本性本來就是圓滿的。菩薩在這種境界中，能夠發起菩提心（Bodhicitta，追求覺悟的心）。末法時代的眾生，修習這個法門，就能免除邪見。'

偈語和前面的經文對照，就可以知道哪裡詳細哪裡簡略了。

這時，普賢菩薩（Samantabhadra，菩薩名）在大眾中，從座位上站起來，頂禮佛足，向右繞了三圈，長跪合掌，對佛說：

這是請法的威儀。

'大慈大悲的世尊，希望您爲了這次法會中的各位菩薩，以及爲了末法時代一切修習大乘佛法的人，講解聽聞這個圓滿覺悟的清凈境界，應該如何修行。世尊，如果那些眾生知道一切都如幻象，身心也是幻象，那麼要如何用幻象來修習幻象呢？如果所有的幻象都完全滅盡，就沒有了心，那麼誰來修行呢？又為什麼要說修行如幻象呢？如果眾生本來就沒有修行，在生死輪迴中，一直處於幻化之中，從來沒有了解過如幻的境界，要如何讓妄想心得到解脫呢？希望您爲了末法時代的一切眾生，開示什麼樣的方法，讓他們可以逐漸修習，使他們永遠脫離各種幻象。'

這位普賢大士，聽了前面的開示，根據其中的內容產生了疑問，所以特別請求開示修行的方便法門。因為前面佛說知道一切都是空花，就沒有了輪迴，也沒有身心來承受生死，這只是一念之間的事情。

【English Translation】 English version:

Not Falling into Wrong Views.

When a Bodhisattva generates the aspiration for enlightenment, it should be based on this principle, for it is the true cause. When sentient beings cultivate according to this, it is the correct practice. Therefore, they will not fall into wrong views. This concludes the meaning of the questions and answers.

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

'Manjushri (Bodhisattva of wisdom), you should know that all the Tathagatas (Buddhas), from their original causal ground, all awaken with wisdom, understanding ignorance (Avidya, delusion) and knowing it to be like flowers in the sky. Immediately, they can avoid transmigration. It is also like a person in a dream, who cannot be found when awake. The awakened one is like empty space, equal and unmoving. Awakening pervades the ten directions, and one attains Buddhahood. All illusions vanish without a trace, and there is nothing to be attained in enlightenment, because the fundamental nature is complete. Bodhisattvas, within this, can generate the Bodhicitta (the mind of enlightenment). Sentient beings in the Dharma-ending age, cultivating this, can avoid wrong views.'

The verses correspond to the previous text, so the extent of detail can be understood.

Then, Samantabhadra Bodhisattva (Bodhisattva of universal virtue), in the midst of the assembly, immediately rose from his seat, prostrated at the Buddha's feet, circumambulated him three times to the right, knelt with palms together, and said to the Buddha:

This is the proper demeanor for requesting the Dharma.

'Greatly compassionate World Honored One, I wish that for the sake of the Bodhisattvas in this assembly, and for all sentient beings in the Dharma-ending age who cultivate the Great Vehicle, you would explain how to cultivate upon hearing this perfect enlightenment and pure realm. World Honored One, if those sentient beings know that everything is like an illusion, and that the body and mind are also illusions, how can they use illusions to cultivate illusions? If all illusory natures are completely extinguished, then there is no mind. Who will cultivate? And why is it said that cultivation is like an illusion? If sentient beings have not cultivated from the beginning, and are always dwelling in illusion within samsara (cycle of rebirth), never understanding the realm of illusion, how can the deluded mind be liberated? I wish that for the sake of all sentient beings in the Dharma-ending age, you would reveal what expedient means they can gradually cultivate, so that they may forever be free from all illusions.'

This great Bodhisattva Samantabhadra, having heard the previous teachings, raised doubts based on them, and therefore specifically requested the expedient means of cultivation. Because the Buddha previously said that knowing everything is like empty flowers means there is no more transmigration, and no body and mind to undergo birth and death, this is only a single thought.

頓悟。當下頓了生死。則不假修行。更無方便。此則太有逕庭。非上上根人。不能領悟。奈何末世眾生。上上根者少。若不假修行。必難悟入。若不假方便。不能造修。故此首問修行。以求方便漸次之法也。若謂知是空華即無輪轉。然空華即幻妄也。若縱有眾生。能知身心如幻者。若所知是幻。則此能知之身心亦是幻矣。云何以幻還修于幻耶。此一疑也。若所知之幻既滅。則能知之幻亦滅矣。如此能所皆滅。則無有心矣。又誰為修行之人耶。云何復說修行如幻。此二疑也。若諸眾生。本不假修行。如此則于生死中。常居幻化。曾不了知如幻境界。是則令妄想心云何解脫耶。此三疑也。因此請問如來。愿說修行之方便。當令眾生永離諸幻也。故向下世尊答。以眾生幻心。還依幻滅。不妨以幻修幻。為一答。諸幻滅盡。覺心不動。不入斷滅。為二答。知幻即離。亦無方便。離幻即覺。亦無漸次。為三答。然通釋成前章頓悟頓修之意。

作是語已。五體投地。如是三請。終而復始。

此敘求法之懇誠也。

爾時世尊。告普賢菩薩言。善哉善哉。善男子。汝等乃能為諸菩薩及末世眾生修習菩薩如幻三昧。方便漸次。令諸眾生得離諸幻。汝今諦聽。當爲汝說。

此贊善問誡聽許說也。

時普賢菩

【現代漢語翻譯】現代漢語譯本：頓悟，指當下領悟生死，這樣就不需要修行，更不需要任何方便法門。這實在是差別太大了，不是上上根器的人，不能領悟。但是末法時代的眾生，上上根器的人很少。如果不通過修行，必定難以悟入；如果不借助方便法門，就無法修習。因此首先提問修行，以尋求方便漸次之法。如果說知道一切如空中花朵般虛幻，就不會有輪迴。然而空中的花朵就是虛幻的。即使有眾生能夠知道身心如幻，如果所知是幻，那麼能知這個幻的身心也是幻。怎麼能用幻來修幻呢？這是第一個疑問。如果所知的幻滅了，那麼能知的幻也滅了。這樣能知和所知都滅了，就沒有心了。那麼誰又是修行的人呢？為什麼又說修行如幻呢？這是第二個疑問。如果眾生本來不需要修行，這樣就在生死中，常常處於幻化之中，從來不瞭解如幻的境界。這樣如何讓妄想心解脫呢？這是第三個疑問。因此請問如來，希望您能說修行的方便法門，讓眾生永遠脫離各種幻象。所以下面世尊回答，用眾生的幻心，還依靠幻滅，不妨用幻修幻，這是一個回答。各種幻象滅盡，覺悟之心不動，不落入斷滅，這是第二個回答。知道幻象就是脫離，也沒有什麼方便可言；脫離幻象就是覺悟，也沒有什麼漸次可言，這是第三個回答。總的來說，這是解釋前一章頓悟頓修的含義。說完這些話后，五體投地，這樣三次請求，始終如一。這是敘述求法的懇切至誠。這時世尊告訴普賢菩薩（Samantabhadra Bodhisattva，代表一切諸佛的理德與行德的菩薩）說：『很好，很好！善男子，你們能夠爲了各位菩薩以及末法時代的眾生修習菩薩如幻三昧（Samantamukha，菩薩的禪定狀態，體悟一切法如幻），方便漸次，讓眾生得以脫離各種幻象。你們現在仔細聽，我將為你們解說。』這是讚歎提問很好，告誡要仔細聽，並答應解說。這時普賢菩薩（Samantabhadra Bodhisattva）

【English Translation】 English version: Sudden enlightenment. To instantly realize the nature of life and death, then there is no need for cultivation, nor any expedient means. This is too different. Those who are not of the highest caliber cannot comprehend it. But in the Dharma-ending Age, there are few beings of the highest caliber. If one does not rely on cultivation, it will be difficult to enter enlightenment. If one does not rely on expedient means, one cannot cultivate. Therefore, the first question concerns cultivation, seeking a gradual method of expedient means. If it is said that knowing that everything is like flowers in the sky means there is no more transmigration, then flowers in the sky are illusory. Even if there are beings who can know that body and mind are illusory, if what is known is illusory, then the body and mind that know this are also illusory. How can one use illusion to cultivate illusion? This is the first doubt. If the illusion that is known is extinguished, then the illusion that knows is also extinguished. If both the knower and the known are extinguished, then there is no mind. Then who is the cultivator? Why is it said that cultivation is like illusion? This is the second doubt. If beings originally do not need cultivation, then in the cycle of life and death, they are always in illusion, never understanding the realm of illusion. How can this liberate the deluded mind? This is the third doubt. Therefore, I ask the Tathagata (如來，another name for Buddha), hoping that you can explain the expedient means of cultivation, so that beings can be forever free from all illusions. Therefore, the World Honored One answers below, using the illusory mind of beings, still relying on the extinction of illusion, it does not hurt to use illusion to cultivate illusion, this is one answer. When all illusions are extinguished, the awakened mind does not move, and does not fall into annihilation, this is the second answer. Knowing illusion is liberation, and there is no expedient means; liberation from illusion is enlightenment, and there is no gradual process, this is the third answer. In general, this explains the meaning of sudden enlightenment and sudden cultivation in the previous chapter. After saying these words, he prostrated with his five limbs touching the ground, requesting in this way three times, from beginning to end. This narrates the earnest sincerity of seeking the Dharma. At that time, the World Honored One told Samantabhadra Bodhisattva (普賢菩薩，the Bodhisattva representing the virtue of reason and practice of all Buddhas): 'Excellent, excellent! Good man, you are able to cultivate the Samantamukha Samadhi (如幻三昧，the samadhi of the Bodhisattva, realizing that all dharmas are like illusions) of the Bodhisattvas for the sake of all Bodhisattvas and beings in the Dharma-ending Age, with expedient gradual steps, so that beings can be free from all illusions. Now listen carefully, and I will explain it to you.' This praises the question as good, warns to listen carefully, and promises to explain. At that time, Samantabhadra Bodhisattva

薩。奉教歡喜。及諸大眾。默然而聽。

此欣承法音。冥心佇聽也。

善男子。一切眾生種種幻化。皆生如來圓覺妙心。猶如空華從空而有。幻華雖滅。空性不壞。眾生幻心還依幻滅。諸幻盡滅。覺心不動。

此答諸幻滅盡不入斷滅。

依幻說覺。亦名為幻。若說有覺。猶未離幻。說無覺者亦復如是。是故幻滅名為不動。

此答以幻修幻。以釋成不入斷滅之意也。謂以覺覺幻。覺亦是幻。故云依幻說覺亦名為幻。若說幻滅而覺存者。此亦是幻。故云若說有覺猶未離幻。若更起一見。說幻滅而覺亦無者。亦復是幻何也。以未達究竟實際故也。直須有無俱遣。照體獨立。故云幻滅名為不動。以種種幻化皆生圓覺妙心故。諸幻滅盡。覺心不動也。

善男子。一切菩薩及末世眾生。應當遠離一切幻化虛妄境界。由堅執持遠離心故。心如幻者亦復遠離。

此示離幻方便。以答永離諸幻之請。以遣離幻之心也。謂知是幻。方起能離之心。諸幻既滅。若堅執有能離之心。此心亦如幻者。故應亦復遠離。此遣第一重能離之心也。

遠離為幻。亦復遠離。

此遣第二重離心之離也。謂初以知離幻幻滅。則遣能知之心。若能知已泯。則此離亦如幻。故云遠離為幻亦復遠離。

【現代漢語翻譯】薩（音譯詞，無具體含義）。奉教歡喜。以及各位大眾，都靜默地聽著。

這是欣然接受佛法之音，凝神靜聽的意思。

善男子，一切眾生種種虛幻的變化，都產生於如來圓滿覺悟的微妙真心。就像空中的花朵從虛空中產生一樣。虛幻的花朵雖然消失了，但虛空的本性不會壞滅。眾生虛幻的心仍然依賴於虛幻的滅除。當一切虛幻都滅盡時，覺悟的真心不會動搖。

這是回答一切虛幻滅盡后不會落入斷滅的道理。

依賴於虛幻來說覺悟，（這覺悟）也叫做虛幻。如果說有覺悟存在，仍然沒有脫離虛幻。如果說沒有覺悟，也是一樣。所以，虛幻的滅除叫做不動。

這是回答用虛幻來修習虛幻，用以解釋成就不會落入斷滅的意義。意思是說，用覺悟來覺察虛幻，這覺悟也是虛幻。所以說依賴於虛幻來說覺悟，（這覺悟）也叫做虛幻。如果說虛幻滅除而覺悟仍然存在，這也是虛幻。所以說如果說有覺悟，仍然沒有脫離虛幻。如果更生起一種見解，說虛幻滅除而覺悟也不存在，也是虛幻。為什麼呢？因為沒有達到究竟的實際。必須有和無都捨棄，照體才能獨立。所以說虛幻的滅除叫做不動。因為種種虛幻的變化都產生於圓覺妙心，所以一切虛幻滅盡，覺悟的真心不會動搖。

善男子，一切菩薩以及末法時代的眾生，應當遠離一切虛幻變化的虛妄境界。由於堅定地執持遠離（虛妄）的心，這（遠離虛妄的）心如果像虛幻一樣，也應當遠離。

這是爲了指示遠離虛幻的方法，用來回答永遠脫離一切虛幻的請求。這是爲了遣除遠離虛幻的心。意思是說，知道（一切）是虛幻，才生起能夠遠離（虛妄）的心。一切虛幻既然滅除，如果堅定地執持能夠遠離（虛妄）的心，這心也像虛幻一樣，所以也應當遠離。這是遣除第一重能夠遠離（虛妄）的心。

（把）遠離（虛妄）當作虛幻，也應當遠離。

這是遣除第二重遠離心的遠離。意思是說，最初用知來遠離虛幻，虛幻滅除，那麼就遣除能知的心。如果能知的心已經泯滅，那麼這遠離也像虛幻一樣。所以說（把）遠離（虛妄）當作虛幻，也應當遠離。

【English Translation】 Sa (transliteration, no specific meaning). Receiving the teachings with joy. And all the assembly, listening in silence.

This means joyfully accepting the Dharma sound and listening attentively with a focused mind.

Good man, all the various illusory transformations of all sentient beings arise from the perfectly enlightened, wondrous mind of the Tathagata (如來，one of the titles of a Buddha). It is like a flower in the sky arising from emptiness. Although the illusory flower vanishes, the nature of emptiness does not perish. The illusory mind of sentient beings still relies on the extinction of illusion. When all illusions are extinguished, the awakened mind does not move.

This answers that after all illusions are extinguished, one does not fall into annihilation.

Relying on illusion to speak of awakening is also called illusion. If one says there is awakening, one has still not departed from illusion. If one says there is no awakening, it is also the same. Therefore, the extinction of illusion is called non-movement.

This answers using illusion to cultivate illusion, to explain the meaning of achieving non-annihilation. It means that using awakening to perceive illusion, this awakening is also illusion. Therefore, it is said that relying on illusion to speak of awakening is also called illusion. If one says that illusion is extinguished and awakening still exists, this is also illusion. Therefore, it is said that if one says there is awakening, one has still not departed from illusion. If one further arises a view, saying that illusion is extinguished and awakening also does not exist, it is also illusion. Why? Because one has not reached ultimate reality. One must abandon both existence and non-existence, and the illuminating essence can stand alone. Therefore, it is said that the extinction of illusion is called non-movement. Because all the various illusory transformations arise from the perfectly enlightened, wondrous mind, when all illusions are extinguished, the awakened mind does not move.

Good man, all Bodhisattvas (菩薩，enlightenment being) and sentient beings in the Dharma-ending age should stay away from all illusory and transformative false realms. Because of firmly holding the mind of distancing (from illusion), if this mind (of distancing from illusion) is like illusion, it should also be distanced from.

This is to indicate the method of distancing from illusion, used to answer the request to forever escape all illusions. This is to dispel the mind of distancing from illusion. It means that knowing (everything) is illusion, one then arises the mind capable of distancing (from illusion). Since all illusions are extinguished, if one firmly holds onto the mind capable of distancing (from illusion), this mind is also like illusion, so it should also be distanced from. This is to dispel the first level of the mind capable of distancing (from illusion).

Taking distancing (from illusion) as illusion should also be distanced from.

This is to dispel the distancing of the second level of the mind of distancing. It means that initially using knowledge to distance from illusion, illusion is extinguished, then the mind of knowing is dispelled. If the mind of knowing has already vanished, then this distancing is also like illusion. Therefore, it is said that taking distancing (from illusion) as illusion should also be distanced from.

離遠離幻。亦復遠離。

此遣第三重離上遠離之離。所謂遣遣也。

得無所離。即除諸幻譬如鉆火。兩木相因。火出木盡。灰飛煙滅。以幻修幻亦復如是。諸幻滅盡。不入斷滅。

此言遣之又遣以至無遣。故云得無所離即除諸幻也。鉆火喻諸幻智。灰飛煙滅以喻遣遣。唯有地存故。喻不入斷滅。此總結答問意也。

善男子。知幻即離。不作方便。離幻即覺。亦無漸次。

此結示頓悟頓證。以顯究竟一心之旨也。

問曰。上答以幻修幻。遣之又遣。皆是方便漸次之意。今結示云不作方便亦無漸次。豈佛自語相違耶。

答曰。此義幽玄。誠難體會。上云種種幻化皆生如來圓覺妙心。雖云重重遣拂。所遣拂者。總是一幻。謂此妙覺心中。凡有起心。動念絲毫。見處未忘。通皆是幻。若知到底是幻。則一切諸幻自離。但知而已。又何別作方便。若但存執著之心。即是知見未忘。便名微細法執。了達一切皆幻。則當下消亡全體自現。故云知幻即離離幻即覺。正如香象渡河。一踏到底。所謂不作方便。亦無漸次也。

一切菩薩及末世眾生。依此修行。如是乃能永離諸幻。

此結酬問意也。謂必要如是重重遣拂。乃能永離諸幻也。

爾時世尊。欲重宣此義。而說偈

【現代漢語翻譯】現代漢語譯本：遠離幻象，也要遠離這種遠離本身。

這是爲了去除第三重『離』之上的『遠離』，也就是所謂的『遣遣』（去除去除）。

達到無所可離的境界，就能去除所有的幻象，就像鉆木取火一樣。兩塊木頭互相摩擦，火出來了，木頭也燒盡了，灰飛煙滅。用幻象來修除幻象也是如此，當所有幻象都滅盡時，並不會落入斷滅的境地。

這裡說的是去除又去除，以至於達到無所可去除的境界。所以說『達到無所可離的境界，就能去除所有的幻象』。鉆木取火的比喻是幻象和智慧，灰飛煙滅比喻去除又去除，只有大地存在，比喻不落入斷滅。這是總結回答問題的意思。

善男子，知道是幻象就立刻遠離，不需要任何方法。遠離幻象就是覺悟，也沒有任何次第。

這是總結指示頓悟頓證，來彰顯究竟一心的宗旨。

有人問：上面回答說用幻象來修除幻象，去除又去除，都是使用方法和漸進次第的意思。現在總結指示說不需要任何方法也沒有任何次第，難道佛自己說的話是互相矛盾的嗎？

回答說：這個道理幽深玄妙，確實難以體會。上面說種種幻化都是如來圓覺妙心所生。雖然說是重重去除，但所要去除的，總歸是一個『幻』。指的是在這妙覺心中，凡是有起心動念，哪怕是絲毫的見解沒有忘記，都屬於幻象。如果知道一切都是幻象，那麼所有的幻象自然就會遠離，只需要知道這一點而已，又何必另外使用什麼方法呢？如果還存有執著的心，那就是知見沒有忘記，就叫做微細的法執。如果了達一切都是幻象，那麼當下就會消亡，全體自然顯現。所以說『知道是幻象就立刻遠離，遠離幻象就是覺悟』，就像香象渡河，一腳踏到底。這就是所謂的不需要任何方法，也沒有任何次第。

一切菩薩以及末世的眾生，依照這個方法修行，這樣才能永遠遠離所有的幻象。

這是總結酬答提問的意思。意思是說必須要這樣重重去除，才能永遠遠離所有的幻象。

這時，世尊想要再次宣說這個道理，於是說了偈語。

【English Translation】 English version: To be far away from illusion is also to be far away from that very act of distancing.

This is to eliminate the 'distancing' on top of the third level of 'distancing,' which is the so-called 'eliminating elimination'.

Attaining a state where there is nothing to distance oneself from, one eliminates all illusions, just like drilling for fire. Two pieces of wood interact, fire emerges, the wood is exhausted, ashes fly, and smoke vanishes. Using illusion to cultivate away illusion is also like this. When all illusions are extinguished, one does not fall into annihilation.

This speaks of eliminating and eliminating until there is no elimination. Therefore, it says, 'Attaining a state where there is nothing to distance oneself from, one eliminates all illusions.' The analogy of drilling for fire represents illusions and wisdom. Ashes flying and smoke vanishing symbolize eliminating elimination. Only the earth remains, symbolizing not falling into annihilation. This summarizes the meaning of the answer to the question.

Good man, knowing illusion is immediate departure, without resorting to expedients. Departing from illusion is immediate awakening, also without gradual stages.

This concludes by indicating sudden enlightenment and sudden realization, to reveal the ultimate principle of the One Mind.

Someone asks: The above answer says to use illusion to cultivate away illusion, eliminating and eliminating, all of which implies using expedients and gradual stages. Now the conclusion indicates no need for expedients and no gradual stages. Is the Buddha contradicting himself?

The answer is: This meaning is profound and subtle, truly difficult to grasp. The above says that all kinds of illusions arise from the Tathagata's (如來) wonderful, perfect, and enlightened mind. Although it speaks of repeated elimination, what is being eliminated is ultimately one 'illusion.' It refers to the fact that in this wonderful, enlightened mind, any arising of thoughts, even the slightest trace of views not forgotten, all belong to illusion. If one knows that everything is ultimately illusion, then all illusions will naturally depart. One only needs to know this. Why then resort to other expedients? If one still harbors clinging, that means knowledge and views have not been forgotten, which is called subtle attachment to the Dharma (法). If one understands that everything is illusion, then it will immediately vanish, and the whole will naturally appear. Therefore, it says, 'Knowing illusion is immediate departure, departing from illusion is immediate awakening,' just like an elephant crossing a river, stepping straight to the bottom. This is what is meant by no need for expedients and no gradual stages.

All Bodhisattvas (菩薩) and sentient beings in the degenerate age, cultivating according to this method, will then be able to forever depart from all illusions.

This concludes by responding to the meaning of the question. It means that it is necessary to eliminate repeatedly in this way to be able to forever depart from all illusions.

At that time, the World Honored One (世尊), wishing to reiterate this meaning, spoke in verse.

言。

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

長行。但云種種幻化生於覺心。不知何者是幻化。故頌中補無明二字。謂種種幻化。皆無明也。

於是。普眼菩薩。在大眾中。即從座起。頂禮佛足。右繞三匝。長跪叉手。而白佛言。

請法威儀。

大悲世尊。愿為此會諸菩薩眾。及為末世一切眾生。演說菩薩修行漸次。云何思惟。云何住持。眾生未悟。作何方便。普令開悟。

此普眼。請開漸次之行。以釋圓照清凈覺相之義也。由前文殊章。直云知是空華即無輪轉。亦無身心受彼生死。普賢章云。知幻即離。不作方便。離幻即覺。亦無漸次。此乃頓悟一心。當下頓證。不涉途程。不假修行。但一知字而已。此是上上根人方能了悟。奈末世眾生。上上根少。中下者多。若不修行。則長在生死。若修行無正方便。則無門可入。若無漸次。亦難頓悟故。問思惟乃初心止觀下手工夫。住持乃安心之法則。總是開悟之方便

【現代漢語翻譯】現代漢語譯本佛說：『普賢（Samantabhadra，菩薩名），你應該知道，一切眾生無始以來的虛幻無明，都是從諸如來的圓覺心性中建立起來的，就像虛空中的花朵，依賴虛空而顯現出形態。虛空中的花朵如果消滅，虛空本身並不會動搖。虛幻從覺悟中產生，虛幻滅盡，覺悟就圓滿。覺悟之心本來就不動搖。如果那些菩薩以及末法時代的眾生，應當常常遠離虛幻。各種虛幻都完全脫離，就像木頭中生出火，木頭燒盡，火也就熄滅。覺悟是沒有漸進次第的，方便法門也是這樣。』

長行中只說種種幻化生於覺心，不知什麼是幻化，所以在頌中補充了『無明』二字，意思是種種幻化，都是無明。

這時，普眼菩薩（Sarvanetra，菩薩名）在大眾中，立即從座位上站起，頂禮佛足，向右繞行三圈，長跪合掌，對佛說：

這是請佛宣講修行的威儀。

『大慈大悲的世尊，希望您爲了這次法會中的各位菩薩，以及爲了末法時代的一切眾生，演說菩薩修行的漸進次第，如何思惟，如何住持，眾生尚未覺悟，應該用什麼方便，才能普遍地讓他們開悟？』

這位普眼菩薩，是請求開示漸進修行的法門，來解釋圓滿照耀清凈覺相的意義。因為前面文殊菩薩（Manjusri）那一章，直接說知道是空花就沒有輪轉，也沒有身心承受生死。普賢菩薩那一章說，知道是虛幻就離開它，不作任何方便，離開虛幻就是覺悟，也沒有漸進次第。這乃是頓悟一心，當下頓證，不經過任何過程，不需要任何修行，只要一個『知』字而已。這是上上根器的人才能領悟的。但是末法時代的眾生，上上根器的人少，中下根器的人多，如果不修行，就會長久地在生死中輪迴。如果修行沒有正確的方便法門，就沒有門路可以進入。如果沒有漸進的次第，也很難頓悟。所以問思惟是初心止觀的入門功夫，住持是安心的法則，總歸是開悟的方便。

【English Translation】 English version The Buddha said: 'Samantabhadra, you should know that all sentient beings' beginningless illusory ignorance arises from the perfectly enlightened mind of all Tathagatas, just like flowers in the sky, which appear to have form dependent on the void. If the flowers in the sky disappear, the void itself does not move. Illusion arises from enlightenment, and when illusion ceases, enlightenment is complete. The enlightened mind is inherently unmoving. If those Bodhisattvas and sentient beings in the Dharma-ending age should always stay away from illusion. All illusions should be completely abandoned, just like fire arising from wood; when the wood is exhausted, the fire is extinguished. Enlightenment has no gradual stages, and expedient means are also like this.'

The prose only says that various illusions arise from the enlightened mind, without specifying what those illusions are. Therefore, the verse supplements the word 'ignorance,' meaning that all kinds of illusions are ignorance.

At that time, Sarvanetra Bodhisattva, in the midst of the assembly, immediately rose from his seat, prostrated at the Buddha's feet, circumambulated him three times to the right, knelt with his palms together, and said to the Buddha:

This is a request for the Buddha to expound the proper conduct for seeking the Dharma.

'World Honored One of great compassion, may you, for the sake of all the Bodhisattvas in this assembly and for all sentient beings in the Dharma-ending age, expound the gradual stages of Bodhisattva practice, how to contemplate, how to abide, and what expedient means should be used to universally enlighten sentient beings who have not yet awakened?'

This Sarvanetra Bodhisattva is requesting instruction on the gradual path of practice to explain the meaning of the perfectly illuminating pure enlightened nature. Because in the previous chapter of Manjusri Bodhisattva, it was directly stated that knowing them to be empty flowers means there is no transmigration, and neither body nor mind undergoes birth and death. The chapter of Samantabhadra Bodhisattva says that knowing illusion is to leave it, without employing any expedient means; leaving illusion is enlightenment, and there are no gradual stages. This is the sudden enlightenment of the one mind, immediate realization, without going through any process, without needing any practice, just the single word 'knowing.' This is what only those with the highest faculties can comprehend. However, sentient beings in the Dharma-ending age have few with the highest faculties, and many with middle and lower faculties. If they do not practice, they will remain in samsara for a long time. If they practice without the right expedient means, there will be no way to enter. If there are no gradual stages, it will also be difficult to achieve sudden enlightenment. Therefore, asking about contemplation is the initial effort of calming and insight meditation, and abiding is the principle of pacifying the mind, which are all expedient means for enlightenment.

也。

世尊。若彼眾生。無正方便及正思惟。聞佛如來說此三昧。心生迷悶。即于圓覺不能悟入。愿興慈悲。為我等輩及末世眾生。假說方便。

此重請必要方便。思惟者。以初心必假正方便入門。然後乃可得正思惟。且以方便為急故結請方便也。假說者。于無方便中。設方便故。為假說耳。按后答文初。依奢摩他持戒宴坐。乃正方便。恒作是念。止觀雙運。乃正思惟。非幻不滅。乃安住垢相永滅。十方清凈。乃開悟也。

作是語已。五體投地。如是三請。終而復始。

三展䖍誠。

爾時世尊。告普眼菩薩言。善哉善哉。善男子。汝等乃能為諸菩薩及末世眾生。問于如來修行漸次思惟住持乃至假說種種方便。汝今諦聽。當爲汝說。

讚許誡聽。

時普眼菩薩。奉教歡喜。及諸大眾。默然而聽。

當機默佇。

善男子。彼新學菩薩。及末世眾生。欲求如來凈圓覺心。應當正念遠離諸幻。

此總答問意也。普眼雖問修行漸次思惟住持等。然主意。單問離幻初心方便。故佛答以修行捷要。只是以正念為最初下手工夫。故云應當正念。然正念者。無念也。故凡起心動念。在圓覺體中。皆為幻化。意在一念不生。則諸妄自滅。故云遠離諸幻。以前云種種幻化皆生

【現代漢語翻譯】現代漢語譯本：也。

世尊（Bhagavan，對佛的尊稱）。如果那些眾生，沒有正確的方便法門以及正確的思惟，聽聞佛陀如來說此三昧（Samadhi，一種高度集中的冥想狀態），心中產生迷惑困頓，就不能悟入圓覺（圓滿覺悟的本性）。愿您興起慈悲心，爲了我們這些人和末世的眾生，方便地解說（假說）這些方法。

這是再次懇請佛陀開示必要的方法。思惟，是因為初學者必須藉助正確的方便法門入門，然後才可以得到正確的思惟。暫且以方便法門為緊要，所以總結懇請方便法門。假說，是在沒有方便法門的情況下，設定方便法門，所以說是假說。按照後面的回答，首先，依靠奢摩他（Samatha，止）持戒宴坐，這是正確的方便法門。經常這樣思念，止觀（止和觀）雙運，這是正確的思惟。非幻不滅，是安住于垢相（不清凈的現象）而永遠滅除。十方清凈，是開悟。

說完這些話后，五體投地。這樣三次懇請，始終如一。

三次展現虔誠。

這時，世尊告訴普眼菩薩（Samantabhadra Bodhisattva）說：『善哉善哉！善男子，你們能夠爲了諸位菩薩以及末世的眾生，詢問如來修行漸次、思惟住持，乃至方便解說種種方法。你們現在仔細聽，我將為你們解說。』

讚許並告誡要仔細聽。

這時，普眼菩薩奉受教誨，心生歡喜，以及在場的大眾，都默默地聽著。

當機者默默地等待。

『善男子，那些新學的菩薩以及末世的眾生，想要尋求如來清凈圓滿的覺悟之心，應當以正念遠離各種幻象。』

這是總的回答提問的意旨。普眼菩薩雖然詢問修行漸次、思惟住持等，但主要的意思，是單獨詢問遠離幻象的初心方便法門。所以佛陀回答以修行的捷徑要訣，只是以正念作為最初的下手功夫。所以說應當以正念。然而正念，就是無念。所以凡是起心動念，在圓覺的本體中，都是幻化。意思是隻要一念不生，那麼各種妄念自然就會滅除。所以說遠離各種幻象。之前說各種幻化都會產生。

【English Translation】 English version: Also.

World Honored One (Bhagavan, a respectful title for the Buddha). If those sentient beings lack the right expedient means and right contemplation, and upon hearing the Thus Come One (Tathagata, another name for the Buddha) speak of this Samadhi (a state of highly concentrated meditation), their minds become confused and bewildered, they will not be able to awaken to the Perfect Enlightenment (the nature of complete enlightenment). May you, out of compassion, for the sake of us and sentient beings of the future generations, expediently explain (provisionally explain) these methods.

This is a repeated request for necessary expedient means. Contemplation, because beginners must enter through the right expedient means, and then they can obtain right contemplation. For the time being, expedient means are urgent, so the request for expedient means is concluded. Provisional explanation, is to establish expedient means in the absence of expedient means, so it is called provisional explanation. According to the subsequent answer, first, relying on Samatha (calm abiding) to uphold precepts and sit in meditation, this is the right expedient means. Constantly thinking in this way, the dual practice of cessation and contemplation (Samatha and Vipassana) is the right contemplation. Non-illusion does not perish, is to abide in the aspect of defilement and forever eliminate it. The ten directions are pure, is enlightenment.

After saying these words, he prostrated with his five limbs touching the ground. He requested in this way three times, from beginning to end.

Displaying sincerity three times.

At that time, the World Honored One told Bodhisattva Universal Eye (Samantabhadra Bodhisattva): 'Excellent, excellent! Good man, you are able to ask the Thus Come One about the gradual stages of practice, contemplation, abiding, and even the expedient explanation of various methods for the sake of all Bodhisattvas and sentient beings of the future generations. Now listen carefully, I will explain it to you.'

Praising and admonishing to listen carefully.

At this time, Bodhisattva Universal Eye received the teaching with joy, and all the assembly silently listened.

The one ready to receive the teaching silently waits.

'Good man, those newly learning Bodhisattvas and sentient beings of the future generations, who wish to seek the pure and perfect enlightened mind of the Thus Come One, should maintain right mindfulness and stay away from all illusions.'

This is a general answer to the meaning of the question. Although Bodhisattva Universal Eye asked about the gradual stages of practice, contemplation, abiding, etc., the main intention is to ask solely about the initial expedient means for staying away from illusions. Therefore, the Buddha answers with the shortcut essentials of practice, simply taking right mindfulness as the initial effort. Therefore, it is said that one should maintain right mindfulness. However, right mindfulness is no-mindfulness. Therefore, all arising thoughts and movements of mind, within the substance of Perfect Enlightenment, are all illusions. The meaning is that as long as a single thought does not arise, then all delusions will naturally be eliminated. Therefore, it is said to stay away from all illusions. Previously, it was said that all kinds of illusions arise.

如來圓覺妙心。故須離念乃得相應。論云。離念境界唯證相應故。此以為最初方便也。

先依如來奢摩他行。堅持禁戒。安處徒眾。宴坐靜室。

此示離念之方便也。梵語奢摩他。此云止也。然修行必以止為首者。以眾生向認妄想攀緣之心。唸唸生滅。無暫停時。今欲一但離念。豈可得耶。故先修止行。以為最初工夫。為入禪之方便也。所言止者。按天臺止有三止。謂體真止。方便隨緣止。息二邊分別止。以此三止。為前導。然後可入空假中之三觀。今經之止。但是體真止也。若修此止。先將身心內外。一齊放下。放下又放下。放到無可放處。則諸想歇滅。內外一空。即此空處。便能體合真心。妄想不生。則念自離也。故以止為正念。若正念現前。則諸妄頓滅。故云遠離諸幻。此為入禪之切要。學者應知。堅持禁戒者。此正楞嚴三漸次。先持四重。皎如冰霜。故曰堅持。宴坐靜室者。以行人向在動亂境中。非宴坐。不能攝心。以此證之。既不動作。則單修體真止耳。然必安處徒眾者。非要多人。但取同見同行。為依止。抉擇使行易成耳。

恒作是念。我今此身。四大和合。所謂發毛爪齒皮肉筋骨髓腦垢色。皆歸於地。唾涕膿血津液涎沫痰淚精氣大小便利。皆歸於水。暖氣歸火。動轉歸風。四大各離

【現代漢語翻譯】現代漢語譯本：如來圓滿覺悟的微妙心性，所以必須遠離妄念才能與之相應。《論》中說：『只有通過證悟才能相應于離唸的境界。』因此，這被認為是最初的方便法門。

首先依照如來的奢摩他（Śamatha，止）行，堅持禁戒，安頓徒眾，在安靜的房間里靜坐。

這顯示了遠離妄念的方便法門。梵語『奢摩他』，這裡翻譯為『止』。然而，修行必須以『止』為首要，是因為眾生總是執著于虛妄的妄想和攀緣之心，唸唸生滅，沒有停歇的時候。現在想要一下子遠離妄念，怎麼可能呢？所以首先修習『止』行，作為最初的功夫，作為進入禪定的方便。所說的『止』，按照天臺宗的說法，有三種『止』，即體真止、方便隨緣止、息二邊分別止。以這三種『止』作為引導，然後才能進入空、假、中三種觀。現在這部經中的『止』，只是體真止。如果修習這種『止』，首先將身心內外，一齊放下，放下又放下，放到無可放處，那麼各種妄想就會止息，內外一片空寂。就在這空寂之處，便能體會契合真心，妄想不生，那麼妄念自然就遠離了。所以以『止』為正念。如果正念現前，那麼各種虛妄就會立刻消滅，所以說遠離各種幻象。這是進入禪定的重要關鍵，學者應該知道。『堅持禁戒』，這正是《楞嚴經》中的三種漸次，首先持守四重戒，清凈如冰霜，所以說『堅持』。『宴坐靜室』，因為修行人過去總是在動亂的環境中，不通過靜坐，就不能收攝心念。以此證明，既然不動作，就只是修習體真止。然而必須『安處徒眾』，不是需要很多人，只是選取見解和行為相同的人，作為依靠，決斷選擇，使修行容易成就。

經常這樣觀想：我現在這個身體，是四大（地、水、火、風）和合而成。所謂的頭髮、毛髮、指甲、牙齒、面板、肌肉、筋、骨、骨髓、腦、垢色，都歸於地。唾液、鼻涕、膿、血、津液、口水、痰、眼淚、精、氣、大小便，都歸於水。暖氣歸於火，動轉歸於風。四大各自離散。

【English Translation】 English version: The wonderful mind of perfect enlightenment of the Tathagata (如來, Thus Come One) requires detachment from thoughts to be in accordance with it. The Shastra (論, treatise) says: 'Only through realization can one be in accordance with the state of detachment from thoughts.' Therefore, this is regarded as the initial expedient.

First, rely on the Śamatha (奢摩他, calming) practice of the Tathagata, uphold the precepts, settle the Sangha (徒眾, community), and sit in meditation in a quiet room.

This demonstrates the expedient means for detaching from thoughts. The Sanskrit word 'Śamatha' is translated here as 'cessation'. However, the reason why practice must begin with 'cessation' is that sentient beings are always attached to false thoughts and clinging minds, arising and ceasing in every moment, without any pause. Now, if one wants to detach from thoughts all at once, how is that possible? Therefore, one must first cultivate the practice of 'cessation' as the initial effort, as an expedient for entering Dhyana (禪, meditation). The 'cessation' mentioned, according to the Tiantai (天臺) school, has three types of 'cessation', namely, cessation of realizing the true nature, cessation of expediently adapting to conditions, and cessation of discriminating between the two extremes. Using these three types of 'cessation' as guidance, one can then enter the three contemplations of emptiness, provisionality, and the middle way. The 'cessation' in this Sutra (經, scripture) is only the cessation of realizing the true nature. If one cultivates this 'cessation', one must first put down the body and mind, both internally and externally, all at once, putting down and putting down again, until there is nothing left to put down. Then all thoughts will cease, and both internally and externally will be empty. In this state of emptiness, one can then realize and unite with the true mind, and false thoughts will not arise, so thoughts will naturally be detached. Therefore, 'cessation' is regarded as right mindfulness. If right mindfulness manifests, then all illusions will immediately disappear, so it is said to detach from all illusions. This is the crucial key to entering Dhyana, which practitioners should know. 'Upholding the precepts', this is precisely the three gradual stages in the Śūraṅgama Sūtra (楞嚴經, Sutra of the Heroic One), first upholding the four major precepts, pure as ice and frost, so it is said to 'uphold'. 'Sitting in meditation in a quiet room', because practitioners were previously always in turbulent environments, without sitting in meditation, they cannot gather their minds. This proves that since there is no movement, one is only cultivating the cessation of realizing the true nature. However, it is necessary to 'settle the Sangha', not requiring many people, but only selecting those with the same views and practices, as a reliance, making decisions and choices, so that practice can be easily accomplished.

Constantly contemplate in this way: This body of mine is a combination of the four great elements (四大, earth, water, fire, and wind). The so-called hair, body hair, nails, teeth, skin, flesh, tendons, bones, marrow, brain, and impurities all return to earth. Saliva, mucus, pus, blood, bodily fluids, spittle, phlegm, tears, essence, vital energy, and urine and feces all return to water. Warmth returns to fire, and movement returns to wind. The four great elements each separate.

。今者妄身當在何處。即知此身畢竟無體。和合為相。實同幻化。四緣假合。妄有六根。

此示入觀之方。以答漸次思惟之問。先示假觀也。今普眼漸次方便思惟之問。蓋因文殊章云。妄認四大為自身相。六塵緣影為自心相。且云知是空華即無輪轉。又云知幻即離不作方便。是乃頓悟頓證。第恐中下根人不能頓入。故有此請。世尊先示修止。為前方便。今示入觀。正答思惟之問。先示假觀之方。初教觀身。次第分析。然後觀心此示漸次之方也。然觀亦有三。謂空假中。今依楞嚴。如幻三摩提。乃示先從假入空。次從空假入中。正顯修心之漸次。此先觀身如幻。故為假觀。三觀圓具一心。總釋前知幻即離一知字。

六根四大。中外合成。妄有緣氣。于中積聚。似有緣相。假名為心。

此示觀心之方便也。六根為內。四大為外。即所造六塵。以根塵和合。識生其中。故云合成。妄有下。示心假也。謂現前之心乃妄想耳。非真心也。何以知之。以是六識攀緣前五塵。落謝影子。以緣氣聚積。似有假相。乃是妄想影子。假名為心。以眾生日用但認此假影為心耳。今觀此心。離塵無體。茍不認假為真。則妄想自消。即妄想消處。不求真而真自復。故為假觀之方便也。

善男子。此虛妄心。若無六塵則不

【現代漢語翻譯】現代漢語譯本：現在這個虛妄之身應當在哪裡呢？由此可知這個身體畢竟沒有實體，只是因緣和合而成的表象，實際上如同幻化一般。由地、水、火、風四種元素虛假結合，虛妄地產生了眼、耳、鼻、舌、身、意六根。

這段經文指示了入觀的方法，用來回答漸次思惟的問題。首先闡述了假觀。現在普眼菩薩漸次方便思惟的提問，是因為在文殊菩薩的章節中說，錯誤地認為四大是自身的表象，六塵的緣影是自心的表象，並且說知道是空花就沒有輪轉，又說知道幻象就離開了，不需要再作任何方便。這是頓悟頓證的境界，只是恐怕中下根器的人不能立即進入，所以才有這樣的請求。世尊先前闡述修止，作為前面的方便，現在闡述入觀，正式回答思惟的問題。首先闡述假觀的方法，先教導觀察身體，次第分析，然後觀察心，這闡述了漸次的方法。然而觀也有三種，即空觀、假觀、中觀。現在依照《楞嚴經》的如幻三摩提，闡述先從假入空，再從空假入中，正式顯示修心的漸次。這裡先觀察身體如幻，所以是假觀。空、假、中三觀圓滿具備於一心，總括解釋了前面『知幻即離』中的『一知』二字。

六根和四大，內外結合，虛妄地產生緣氣，在其中積聚，好像有緣相，假名為心。

這段經文闡述了觀心的方便。六根是內，四大是外，也就是所造的六塵。因為根塵和合，識就在其中產生，所以說是結合。『妄有』以下，闡述心的虛假。所謂現前的心是妄想罷了，不是真心。憑什麼知道呢？因為這是六識攀緣前五塵，落下的影子，以緣氣聚集，好像有虛假的表象，乃是妄想的影子，假名為心。因為眾生日常使用只是認為這個假影是心。現在觀察這個心，離開塵就沒有實體。如果不認為假的是真的，那麼妄想自然消失。就在妄想消失的地方，不尋求真而真自然恢復，所以是假觀的方便。

善男子，這個虛妄的心，如果沒有六塵，那麼就不會...

【English Translation】 English version: Where should this illusory body be now? From this, it is known that this body ultimately has no substance, but is a manifestation of the aggregation of conditions, in reality like an illusion. The four elements of earth, water, fire, and wind falsely combine, and the six sense organs of eye, ear, nose, tongue, body, and mind are falsely produced.

This passage indicates the method of entering contemplation, used to answer the question of gradual contemplation. First, it elucidates the provisional contemplation (假觀, jiǎ guān). Now, Bodhisattva Universal Eye's question of gradual expedient contemplation is because in the chapter of Manjushri Bodhisattva, it is said that the four great elements are mistakenly recognized as the appearance of oneself, and the shadows of the six dusts are the appearance of one's own mind. Furthermore, it is said that knowing it is an empty flower means there is no more transmigration, and it is also said that knowing illusion means leaving it and not making any expedients. This is the realm of sudden enlightenment and sudden realization, but it is feared that people of middle and lower capacities cannot enter immediately, so there is this request. The World Honored One first elucidated the practice of cessation (止, zhǐ) as a preliminary expedient, and now elucidates entering contemplation, formally answering the question of contemplation. First, it elucidates the method of provisional contemplation, first teaching the observation of the body, analyzing it in order, and then observing the mind. This elucidates the gradual method. However, there are also three kinds of contemplation, namely emptiness (空, kōng), provisionality (假, jiǎ), and the middle way (中, zhōng). Now, according to the Shurangama Sutra's Illusory Samadhi, it elucidates first entering emptiness from provisionality, and then entering the middle way from emptiness and provisionality, formally showing the gradual progression of cultivating the mind. Here, the body is first observed as illusory, so it is provisional contemplation. The three contemplations of emptiness, provisionality, and the middle way are fully possessed in one mind, comprehensively explaining the word 'knowing' in the previous 'knowing illusion means leaving'.

The six sense organs and the four great elements combine internally and externally, falsely producing conditioned energy (緣氣, yuán qì), which accumulates within them, appearing to have conditioned appearances, falsely named mind.

This passage elucidates the expedient of contemplating the mind. The six sense organs are internal, and the four great elements are external, which are the six dusts that are created. Because the sense organs and sense objects combine, consciousness arises within them, so it is said to be a combination. 'Falsely produced' below elucidates the falsity of the mind. The present mind is just delusion, not the true mind. How do we know this? Because it is the six consciousnesses clinging to the previous five dusts, the shadows that fall, with the conditioned energy gathering, appearing to have false appearances, which are the shadows of delusion, falsely named mind. Because sentient beings usually only recognize this false shadow as the mind. Now, observe this mind, without substance apart from the dust. If one does not recognize the false as true, then delusion will naturally disappear. In the place where delusion disappears, without seeking truth, truth naturally returns, so it is an expedient of provisional contemplation.

Good man, this false mind, if there were no six dusts, then it would not...

能有。四大分解。無塵可得。于中緣塵。各歸散滅。畢竟無有緣心可見。

此示假觀之成功也。前云。妄認六塵緣影為自心相。若但知幻即離。不能頓離。故教先觀此身四大是假各歸散滅。內根既無。則外亦無塵可對。根塵既消。則緣心亦滅。此心亦假也。

善男子。彼之眾生。幻身滅故幻心亦滅。幻心滅故幻塵亦滅。幻塵滅故幻滅亦滅。幻滅滅故非幻不滅。譬如磨鏡垢盡明現。

此示從假入空觀也。謂以觀照根塵識三。俱已消滅。然所觀既空。則能觀亦泯。故云幻滅亦滅。以前云知虛空者即空華相。故觀照亦不立。此則能所兩忘。對待斯絕。唯一圓明清凈真心。故云非幻不滅覺心不動。清凈乃空之異名。故云空觀。鏡喻可知。

善男子。當知身心皆為幻垢。垢相永滅。十方清凈。

此從空假以入中道也。初云皆依圓照清凈覺相。但是一心。故名中道。

善男子。譬如清凈摩尼寶珠。映於五色。隨方各現。諸愚癡者。見彼摩尼。實有五色。善男子。圓覺凈性。現於身心。隨類各應。彼愚癡者。說凈圓覺實有如是身心自相。亦復如是。由此不能遠於幻化。是故我說身心幻垢。對離幻垢。說名菩薩。垢盡對除。即無對垢及說名者。

此顯絕待真心。以示圓照清凈覺相之體也。

【現代漢語翻譯】現代漢語譯本：能有。四大（地、水、火、風）分解。無塵可得。于中緣塵。各歸散滅。畢竟無有緣心可見。

此示假觀之成功也。前面說，『妄認六塵緣影為自心相』。如果只知道幻即是離，不能立刻斷離，所以教導先觀察此身四大是假，各自歸於散滅。內根既然沒有，那麼外也沒有塵可對。根塵既然消失，那麼緣心也滅。此心也是假的。

善男子。彼之眾生。幻身滅故幻心亦滅。幻心滅故幻塵亦滅。幻塵滅故幻滅亦滅。幻滅滅故非幻不滅。譬如磨鏡垢盡明現。

此示從假入空觀也。謂以觀照根（眼、耳、鼻、舌、身、意）、塵（色、聲、香、味、觸、法）、識（眼識、耳識、鼻識、舌識、身識、意識）三者，都已消滅。然而所觀既然是空，那麼能觀也泯滅。所以說『幻滅亦滅』。因為前面說『知虛空者即空華相』，所以觀照也不成立。這則是能所兩忘，對待消絕。唯一圓明清凈真心。所以說『非幻不滅覺心不動』。清凈乃是空的別名。所以說是空觀。鏡子的比喻可以理解。

善男子。當知身心皆為幻垢。垢相永滅。十方清凈。

此從空假以入中道也。最初說都依于圓照清凈覺相。但是一心。所以名叫中道。

善男子。譬如清凈摩尼寶珠（如意寶珠），映於五色。隨方各現。諸愚癡者。見彼摩尼。實有五色。善男子。圓覺凈性（圓滿覺悟的清凈本性），現於身心。隨類各應。彼愚癡者。說凈圓覺實有如是身心自相。亦復如是。由此不能遠於幻化。是故我說身心幻垢。對離幻垢。說名菩薩（覺悟的有情）。垢盡對除。即無對垢及說名者。

此顯絕待真心。以示圓照清凈覺相之體也。

【English Translation】 English version: It can be. The four elements (earth, water, fire, and wind) disintegrate. No dust can be obtained. The conditioned dust within them each returns to dissolution and extinction. Ultimately, there is no conditioned mind to be seen.

This demonstrates the success of the provisional contemplation. It was previously said, 'Delusively recognizing the shadows of the six dusts as the appearance of one's own mind.' If one only knows that illusion is separation but cannot immediately separate, then one is taught to first contemplate that this body's four elements are false and each returns to dissolution and extinction. Since the inner roots are gone, then there is no external dust to oppose. Since the roots and dusts have vanished, then the conditioned mind also ceases. This mind is also false.

Good man, when the illusory body of those sentient beings ceases, the illusory mind also ceases. When the illusory mind ceases, the illusory dust also ceases. When the illusory dust ceases, the cessation of illusion also ceases. When the cessation of illusion ceases, the non-illusory does not cease. It is like polishing a mirror; when the dirt is gone, the brightness appears.

This demonstrates entering the contemplation of emptiness from the provisional. It means that the contemplation of the roots (eye, ear, nose, tongue, body, and mind), dusts (form, sound, smell, taste, touch, and dharma), and consciousness (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness) have all ceased. However, since what is contemplated is empty, then the ability to contemplate also vanishes. Therefore, it is said, 'The cessation of illusion also ceases.' Because it was previously said, 'One who knows emptiness is the appearance of empty flowers,' therefore contemplation is also not established. This is the forgetting of both the subject and object, and the cessation of all duality. Only the perfectly enlightened, pure true mind remains. Therefore, it is said, 'The non-illusory does not cease, and the awakened mind does not move.' Purity is another name for emptiness. Therefore, it is called the contemplation of emptiness. The analogy of the mirror can be understood.

Good man, you should know that both body and mind are illusory defilements. When the appearance of defilement is forever extinguished, the ten directions are pure.

This is entering the Middle Way from emptiness and the provisional. It was initially said that all rely on the perfectly illuminating, pure, awakened appearance. It is only one mind. Therefore, it is called the Middle Way.

Good man, it is like a pure mani jewel (wish-fulfilling jewel) reflecting the five colors. It appears differently in each direction. Foolish people see the mani jewel and think it actually has five colors. Good man, the pure nature of perfect enlightenment (the pure nature of perfect awakening) appears in body and mind, responding appropriately to each category. Those foolish people say that the pure perfect enlightenment actually has such self-appearances of body and mind. It is also like this. Because of this, they cannot distance themselves from illusion. Therefore, I say that body and mind are illusory defilements. To counteract and leave illusory defilements is called a Bodhisattva (an awakened being). When defilement is completely eliminated and opposition is removed, then there is no opposing defilement or one who speaks of it.

This reveals the true mind beyond duality, to demonstrate the substance of the perfectly illuminating, pure, awakened appearance.

摩尼珠喻圓照凈心。隨現五色喻五蘊身心。舊注云喻五道。此指太寬。以經云身心自相。乃的指五蘊。而隨類之言。意該五道。然正義的指五道眾生。總一五蘊身心耳。謂妙圓覺心。本無五蘊。良由無明業幻所作。全從妙心所現故。如摩尼隨現五色。眾生不了真心。但認五蘊幻相故。如癡人執珠體實有五色也。以錯認五蘊為我。以覆蔽真體。故為幻垢。今以觀智。照破五蘊皆空。故名菩薩。以對待未忘。猶是無明故。真體未顯。若對待一忘。能所雙絕。乃顯絕待真心耳。

善男子。此菩薩及末世眾生。證得諸幻。滅影像故。爾時便得無方清凈。無邊虛空覺所顯發。覺圓明故。顯心清凈。

此正顯圓照之相也。謂此妙圓心體。本自靈明廓徹。廣大虛寂。名為真空。初因一念無明。障蔽妙明。遂變真空之體。而為十方頑空。今無明既破。則十方虛空悉皆消殞。故觀十方虛空。從覺心顯發。然虛空既消。則妙明體露。故云顯心清凈。此心一凈。則十法界無不清凈矣。故下文。歷明聖凡身心境界。一一皆清凈。即前云清凈覺相。然清凈乃空之異名。從此已下至平等不動。總示空觀義也。

心清凈故見塵清凈。見清凈故眼根清凈。根清凈故眼識清凈。識清凈故聞塵清凈。聞清凈故耳根清凈。根清凈故耳識清凈

【現代漢語翻譯】現代漢語譯本：摩尼寶珠可以映照出清凈的心。隨著寶珠顯現的五種顏色，比喻五蘊（色、受、想、行、識）的身心。舊時的註釋說比喻五道（地獄、餓鬼、畜生、人、天），這種說法過於寬泛。因為經文說身心自相，明確指的是五蘊。而『隨類』的說法，意思是涵蓋五道。然而，正義是指五道眾生，總歸是一個五蘊的身心罷了。所謂的妙圓覺心，本來沒有五蘊，是因為無明（對事物真相的迷惑）和業力幻化所造成的。完全是從妙心所顯現的，就像摩尼寶珠隨著因緣顯現五種顏色。眾生不瞭解真心，只認五蘊的虛幻表象，就像愚癡的人執著于寶珠的本體確實有五種顏色一樣。因為錯誤地認為五蘊是『我』，從而覆蓋了真實的本體，所以產生了虛幻的污垢。現在用觀照的智慧，照破五蘊皆空的真相，所以稱為菩薩。因為對待（能與所，主觀與客觀）的觀念還沒有忘卻，仍然是無明。所以真體沒有顯現。如果對待的觀念一旦忘卻，能與所都消失，才能顯現絕對的真心。

善男子，這些菩薩以及末世的眾生，證悟了諸法的虛幻不實，滅除了虛幻的影像，在這個時候，便能獲得沒有方所限制的清凈，無邊無際的虛空由覺悟所顯發。因為覺悟圓滿明亮，所以顯現出心的清凈。

這正是顯現圓滿照耀的相狀。所說的這個妙圓心體，本來就是靈明透徹，廣大空寂的，稱為真空。最初因為一念無明，遮蔽了妙明，於是轉變真空的本體，成為十方頑固的空。現在無明既然破除，那麼十方虛空全部都消散了。所以觀察十方虛空，是從覺悟的心顯發出來的。然而虛空既然消散，那麼妙明的本體就顯露出來了，所以說顯現心清凈。這心一旦清凈，那麼十法界沒有不清凈的了。所以在下文，歷歷說明聖人凡人的身心境界，一一都是清凈的，就是前面所說的清凈覺相。然而清凈是空的另一種說法。從這裡以下直到平等不動，總共顯示的是空觀的義理。

心清凈的緣故，見塵（視覺對像）清凈；見清凈的緣故，眼根（視覺器官）清凈；眼根清凈的緣故，眼識（視覺意識）清凈；眼識清凈的緣故，聞塵（聽覺對像）清凈；聞清凈的緣故，耳根（聽覺器官）清凈；耳根清凈的緣故，耳識（聽覺意識）清凈。

【English Translation】 English version: The Mani pearl is a metaphor for the perfectly illuminating pure mind. The five colors that appear on the pearl are a metaphor for the five skandhas (form, feeling, perception, mental formations, consciousness) of body and mind. Old commentaries say it's a metaphor for the five realms (hell, hungry ghosts, animals, humans, gods), but this interpretation is too broad. Because the sutra says the self-nature of body and mind, it specifically refers to the five skandhas. And the phrase 'according to their kind' means it encompasses the five realms. However, the correct meaning refers to the sentient beings in the five realms, which are ultimately just the body and mind of the five skandhas. The so-called wonderful, perfect, and enlightened mind originally has no five skandhas, because it is caused by ignorance (delusion about the true nature of things) and karmic illusions. It is entirely manifested from the wonderful mind, just like the Mani pearl manifests five colors according to conditions. Sentient beings do not understand the true mind, but only recognize the illusory appearances of the five skandhas, just like foolish people cling to the idea that the pearl's substance actually has five colors. Because they mistakenly take the five skandhas as 'I,' they cover up the true essence, thus creating illusory defilements. Now, using the wisdom of contemplation, we illuminate the truth that the five skandhas are all empty, hence the name Bodhisattva. Because the concept of duality (subject and object) has not been forgotten, it is still ignorance. Therefore, the true essence has not yet manifested. If the concept of duality is forgotten, and both subject and object disappear, then the absolute true mind will be revealed.

Good man, these Bodhisattvas and sentient beings in the Dharma-ending age, having realized the illusory nature of all phenomena and extinguished the illusory images, will then attain unobstructed purity. The boundless void is manifested by enlightenment. Because enlightenment is perfectly clear, the purity of the mind is revealed.

This precisely reveals the aspect of perfect illumination. This wonderful and perfect mind-essence is inherently spiritually bright, vast, empty, and still, called True Emptiness. Initially, due to a single thought of ignorance, the wonderful brightness is obscured, thus transforming the essence of True Emptiness into the stubborn emptiness of the ten directions. Now that ignorance has been broken, the emptiness of the ten directions will all dissipate. Therefore, observe that the emptiness of the ten directions is manifested from the enlightened mind. However, since emptiness has dissipated, the essence of wonderful brightness is revealed, hence it is said that the purity of the mind is revealed. Once this mind is pure, then all the ten Dharma realms will be pure. Therefore, in the following text, it is clearly explained that the bodily and mental states of sages and ordinary beings are all pure, which is the pure enlightened aspect mentioned earlier. However, purity is another name for emptiness. From here onwards to equality and immovability, it all demonstrates the meaning of the contemplation of emptiness.

Because the mind is pure, the object of sight (form) is pure; because sight is pure, the eye-faculty (visual organ) is pure; because the eye-faculty is pure, the eye-consciousness (visual consciousness) is pure; because eye-consciousness is pure, the object of hearing (sound) is pure; because hearing is pure, the ear-faculty (auditory organ) is pure; because the ear-faculty is pure, the ear-consciousness (auditory consciousness) is pure.

。識清凈故覺塵清凈。如是乃至鼻舌身意。亦復如是。

此顯妙覺心體圓照之相。以示空體也。此見塵。特指無明妄見。乃八識之見分。圓映六門。此見即是塵。非色塵也。謂十法界迷悟心境。皆依妄見而有。今無明一破。妙覺圓明。心境雙亡。能所斯絕。此見亦泯。故十法界蕩然清凈。由清凈故。則一一週遍。唯一妙明。圓照法界。故下文。一一歷言。六凡四聖心境。一一清凈周遍也。據理。即一心圓照。聖凡影絕。但問示未悟。故下文次第一一歷言。以顯圓明周遍之妙耳。且先示六凡清凈。

善男子。根清凈故色塵清凈。色清凈故聲塵清凈。香味觸法亦復如是。

此正言六塵清凈也。以此言六塵。故知前見塵。非是六塵。蓋指妄見即是塵耳。

善男子。六塵清凈故地大清凈。地清凈故水大清凈。火大風大亦復如是。

此言四大清凈也。

善男子。四大清凈故。十二處。十八界。二十五有清凈。

此言通示六凡心境一切清凈也。根塵識界乃凡夫根境。二十五有乃三界。為眾生依報之地。總而言之。則身心世界。一切悉皆清凈。此正與法華所言六根清凈義同。彼經但言持經法師。乃觀行位人。即得六根清凈。此言頓悟唯心。則凡聖俱泯故。歷出世四聖一切清凈耳。上言六

【現代漢語翻譯】現代漢語譯本：因爲了知（識）是清凈的，所以覺了到塵也是清凈的。像這樣，乃至鼻、舌、身、意，也是如此。

這顯示了妙覺心體的圓滿照耀之相，以此來揭示空性的本體。這裡的『見塵』，特指無明妄見，是八識的見分，圓滿地映照六根之門。這個『見』就是塵，不是指色塵。意思是說，十法界的迷惑和覺悟、心和境，都是依著虛妄的見解而產生的。現在無明一旦破除，妙覺就圓滿光明，心和境都消失，能見和所見都斷絕，這個『見』也消泯了。所以十法界蕩然清凈。因為清凈的緣故，就一一週遍，唯一妙明，圓滿照耀法界。所以下文一一歷數，六凡四聖的心境，一一清凈周遍。從理上說，就是一心圓照，聖凡的影子都消失了。但因為是問答，爲了開示尚未覺悟的人，所以下文依次一一歷數，來顯示圓明周遍的妙處。先顯示六凡的清凈。

善男子，因為根清凈的緣故，色塵也清凈；因為色清凈的緣故，聲塵也清凈；香、味、觸、法也是如此。

這裡正是說六塵清凈。因為說了六塵，所以知道前面說的『見塵』，不是指六塵，而是指虛妄的見解就是塵。

善男子，六塵清凈的緣故，地大也清凈；地大清凈的緣故，水大也清凈；火大、風大也是如此。

這裡說四大清凈。

善男子，四大清凈的緣故，十二處（十二處：六根和六塵）、十八界（十八界：六根、六塵和六識）、二十五有（二十五有：三界中的二十五種存在狀態）也清凈。

這裡是總的顯示六凡心境一切清凈。根、塵、識界是凡夫的根境，二十五有是三界，是眾生依報的處所。總而言之，就是身、心、世界，一切都清凈。這正是與《法華經》所說的六根清凈的意義相同。《法華經》只是說持經的法師，是觀行位的修行人，就能得到六根清凈。這裡說頓悟唯心，那麼凡夫和聖人都泯滅了，所以歷數出世四聖的一切清凈。上面說了六

【English Translation】 English version: Because the consciousness (識, shí) is known to be pure, the dust (塵, chén) is also perceived to be pure. Likewise, even the nose, tongue, body, and mind are the same.

This reveals the aspect of the wondrously enlightened mind-essence illuminating perfectly, thereby showing the nature of emptiness. Here, 'perception-dust' (見塵, jiàn chén) specifically refers to the ignorant and deluded perception, which is the perception-aspect of the eighth consciousness (八識, bāshì), perfectly reflecting the six sense-gates. This 'perception' is the dust, not referring to the 'form-dust' (色塵, sè chén). It means that the delusion and enlightenment, mind and environment of the Ten Dharma Realms (十法界, Shí Fǎ Jiè) all arise based on deluded perceptions. Now, once ignorance is broken through, the wondrous enlightenment is perfectly bright, both mind and environment disappear, and both the perceiver and the perceived are extinguished. This 'perception' also vanishes. Therefore, the Ten Dharma Realms are completely pure. Because of this purity, it is all-pervasive, the only wondrous brightness, perfectly illuminating the Dharma Realm. Therefore, the following text enumerates each one, the mind and environment of the Six Realms of Desire (六凡, Liù Fán) and the Four Noble Realms (四聖, Sì Shèng), each being pure and all-pervasive. In principle, it is the perfect illumination of the One Mind, where the shadows of both the saintly and the mundane disappear. However, because it is a question and answer, intended to instruct those who are not yet enlightened, the following text enumerates each one in order, to reveal the wonder of perfect and all-pervasive illumination. First, it shows the purity of the Six Realms of Desire.

Good man, because the roots (根, gēn) are pure, the form-dust (色塵, sè chén) is also pure; because the form is pure, the sound-dust (聲塵, shēng chén) is also pure; likewise, the smell, taste, touch, and dharma are the same.

Here, it is precisely speaking of the purity of the Six Dusts (六塵, Liù Chén). Because the Six Dusts are mentioned, it is known that the 'perception-dust' mentioned earlier does not refer to the Six Dusts, but rather that deluded perception itself is the dust.

Good man, because the Six Dusts are pure, the earth element (地大, dì dà) is also pure; because the earth is pure, the water element (水大, shuǐ dà) is also pure; likewise, the fire element (火大, huǒ dà) and wind element (風大, fēng dà) are the same.

Here, it speaks of the purity of the Four Great Elements (四大, Sì Dà).

Good man, because the Four Great Elements are pure, the Twelve Entrances (十二處, Shí'èr Chù - six sense organs and six sense objects), the Eighteen Realms (十八界, Shíbā Jiè - six sense organs, six sense objects, and six consciousnesses), and the Twenty-Five Existences (二十五有, Èrshíwǔ Yǒu - twenty-five realms of existence in the Three Realms) are also pure.

Here, it generally shows that everything in the mind and environment of the Six Realms of Desire is pure. The roots, dusts, and consciousness realms are the root-environment of ordinary beings. The Twenty-Five Existences are the Three Realms (三界, Sān Jiè), the place where beings depend. In summary, the body, mind, and world are all pure. This is exactly the same as the meaning of the purification of the six roots as spoken of in the Lotus Sutra. The Lotus Sutra only says that the Dharma masters who uphold the sutra, who are practitioners in the stage of contemplation, can attain the purification of the six roots. Here, it says that sudden enlightenment of the only-mind means that both ordinary beings and sages are extinguished, so it enumerates the purity of everything in the Four Noble Realms beyond the world. The above spoke of the Six

凡。下言四聖。

彼清凈故。十力。四無所畏。四無礙智。佛十八不共法。三十七助道品清凈。如是乃至八萬四千陀羅尼門一切清凈。

此歷言出世四聖境界悉皆清凈也。

善男子。一切實相性清凈故一身清凈。一身清凈故多身清凈。多身清凈故。如是乃至十方眾生圓覺清凈。

將顯根身世界圓滿清凈。此先舉正報一身以及多身。凡是眾生。無不清凈。然十方眾生圓覺清凈。則眾生如也。

善男子。一世界清凈故多世界清凈。多世界清凈故。如是乃至盡于虛空。圓褁三世。一切平等清凈不動。

此例觀依報世界清凈。如是則眾生界空。聖凡齊泯。唯一清凈圓明寶覺矣。楞嚴云。我以不生不滅。合如來藏。而如來藏非世間法。非出世間法。而一切法皆如來藏矣。故下一一皆云不動。

善男子。虛空如是平等不動。當知覺性平等不動。四大不動故。當知覺性平等不動。如是乃至八萬四千陀羅尼門平等不動。當知覺性平等不動。

以虛空世界眾生因迷覺性而有。今一切法。合乎圓覺。則平等平等。寂滅無二。故云不動。此但顯泯一切法。當空觀義也。由攝事歸理。理遍則事亦遍。故下文云一一週遍。

善男子。覺性遍滿。清凈不動。圓無際故。當知六根遍滿法界。

根遍滿故。當知六塵遍滿法界。塵遍滿故。當知四大遍滿法界。如是乃至陀羅尼門。遍滿法界。

此歷十法界。以顯事隨理遍。當法界理事無礙門。示假觀義也。

善男子。由彼妙覺性遍滿故。根性塵性無壞無雜。根塵無壞故。如是乃至陀羅尼門無壞無雜。如百千燈光照一室。其光遍滿無壞無雜。

此歷十法界。以顯事事無礙法界周遍含容觀。當一心中道義也。此明法界一心相在無雜各不壞相故。成圓覺普照義也。

善男子。覺成就故。當知菩薩不與法縛。不求法脫。不厭生死。不愛涅槃。不敬持戒。不憎毀戒。不重久習。不輕初學。何以故。一切覺故。譬如眼光曉了前境。其光圓滿。得無憎愛。何以故。光體無二無憎愛故。

此示寂滅一心平等不二。正顯清凈覺相也。以縛脫憎愛等皆二相也。由無明妄見故有二相。今以圓照。則一切皆覺。故無二也。眼光乃八識現量。圓照諸根。在眼最顯故。取喻圓覺普照無二之體。

善男子。此菩薩及末世眾生。修習此心。得成就者。於此無修。亦無成就。圓覺普照。寂滅無二。于中百千萬億阿僧祇不可說恒河沙諸佛世界。猶如空華亂起亂滅。不即不離。無縛無脫。始知眾生本來成佛。生死涅槃。猶如昨夢。

此重釋上圓覺普照寂滅

【現代漢語翻譯】現代漢語譯本根遍滿的緣故，應當知道六塵（色、聲、香、味、觸、法）遍滿法界（宇宙萬有）。六塵遍滿的緣故，應當知道四大（地、水、火、風）遍滿法界。像這樣乃至陀羅尼門（總持一切法門的智慧）遍滿法界。

這是歷經十法界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛），來顯示事相隨著理體而周遍。正當法界理事無礙門，顯示假觀的意義。

善男子，由於那妙覺自性遍滿的緣故，根性（眼、耳、鼻、舌、身、意六根的性質）、塵性（色、聲、香、味、觸、法六塵的性質）沒有毀壞也沒有混雜。根塵沒有毀壞的緣故，像這樣乃至陀羅尼門沒有毀壞也沒有混雜。就像成百上千的燈光照亮一個房間，它的光芒遍滿而沒有毀壞也沒有混雜。

這是歷經十法界，來顯示事事無礙法界周遍含容觀。正當一心中道的意義。這是說明法界一心相互存在而沒有混雜，各自不毀壞的相狀，成就圓覺普遍照耀的意義。

善男子，覺悟成就的緣故，應當知道菩薩不被法所束縛，不尋求從法中解脫，不厭惡生死，不貪愛涅槃，不尊敬持戒，不憎恨毀戒，不看重長久修習，不輕視初學之人。為什麼呢？因為一切都是覺悟的緣故。譬如眼光明了地照見前面的境界，它的光芒圓滿，不會產生憎恨和喜愛。為什麼呢？因為光體的本體沒有二元對立，沒有憎恨和喜愛。

這是顯示寂滅一心平等不二，正是顯現清凈覺悟的相狀。因為束縛、解脫、憎恨、喜愛等都是二元對立的相狀。由於無明妄想的緣故，才會有二元對立的相狀。現在用圓滿的覺照，那麼一切都是覺悟，所以沒有二元對立。眼光是八識（眼識、耳識、鼻識、舌識、身識、意識、末那識、阿賴耶識）現量的顯現，圓滿地照見諸根，在眼睛上最為明顯，所以取譬圓覺普遍照耀沒有二元對立的本體。

善男子，這位菩薩以及末世的眾生，修習這顆心，能夠成就的人，對於此心沒有修習，也沒有成就。圓覺普遍照耀，寂滅而沒有二元對立。在這其中，百千萬億阿僧祇（無數）不可說恒河沙（多如恒河沙數）諸佛世界，猶如虛空中的花朵，胡亂地生起又胡亂地滅去，不即不離，沒有束縛也沒有解脫。這才知道眾生本來就是佛，生死涅槃，猶如昨天的夢。

這是重新解釋上面所說的圓覺普遍照耀寂滅。

【English Translation】 English version Because the root pervades everywhere, you should know that the six dusts (rupa, shabda, gandha, rasa, sparsa, dharma) pervade the Dharmadhatu (the universe and all phenomena). Because the dusts pervade everywhere, you should know that the four great elements (earth, water, fire, wind) pervade the Dharmadhatu. Likewise, even the Dharani Gate (the wisdom that upholds all Dharmas) pervades the Dharmadhatu.

This goes through the ten Dharmadhatus (hells, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, Buddhas) to show that phenomena follow principle in their pervasiveness. It is precisely the unobstructed gate of principle and phenomena in the Dharmadhatu, showing the meaning of provisional contemplation.

Good man, because that wonderful awakened nature pervades everywhere, the nature of the roots (the nature of the six roots: eye, ear, nose, tongue, body, mind) and the nature of the dusts (the nature of the six dusts: form, sound, smell, taste, touch, dharma) are neither destroyed nor mixed. Because the roots and dusts are not destroyed, likewise, even the Dharani Gate is neither destroyed nor mixed. It is like hundreds of thousands of lamps shining in one room, its light pervading everywhere, neither destroyed nor mixed.

This goes through the ten Dharmadhatus to show the contemplation of the unobstructed Dharmadhatu of phenomena pervading and containing each other. It is precisely the meaning of the Middle Way in one mind. This explains that the one mind of the Dharmadhatu exists mutually without being mixed, and each aspect is not destroyed, thus accomplishing the meaning of the universal illumination of Perfect Enlightenment.

Good man, because of the accomplishment of awakening, you should know that a Bodhisattva is not bound by the Dharma, does not seek liberation from the Dharma, does not detest birth and death, does not love Nirvana, does not respect upholding precepts, does not hate breaking precepts, does not value long practice, and does not belittle beginners. Why? Because everything is awakening. For example, the light of the eye clearly illuminates the objects in front, its light is complete, and it has no hatred or love. Why? Because the essence of the light has no duality, no hatred or love.

This shows the quiescence of the one mind, equal and non-dual, precisely revealing the aspect of pure awakening. Because bondage, liberation, hatred, love, etc., are all dualistic aspects. Because of ignorance and deluded views, there are dualistic aspects. Now, with perfect illumination, everything is awakening, so there is no duality. The light of the eye is the manifestation of the present moment of the eight consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness, manas consciousness, alaya consciousness), perfectly illuminating all the roots. It is most evident in the eye, so it is used as a metaphor for the universally illuminating, non-dual essence of Perfect Enlightenment.

Good man, this Bodhisattva and sentient beings of the degenerate age, cultivating this mind, those who attain accomplishment, for them there is no cultivation and no accomplishment. Perfect Enlightenment universally illuminates, quiescent and non-dual. Within it, hundreds of thousands of millions of asankhyeyas (innumerable) of unspeakable Ganges river sands (as many as the sands of the Ganges River) of Buddha worlds, are like empty space flowers, arising and ceasing randomly, neither identical nor separate, without bondage and without liberation. Only then do they know that sentient beings are originally Buddhas, and birth and death and Nirvana are like a dream from yesterday.

This re-explains the above-mentioned universal illumination and quiescence of Perfect Enlightenment.

無二之相。以顯究竟一心之極證也。以如來藏中本無迷悟生死去來之相。然生死涅槃。皆無明夢中之事。今無明夢破。回視往事。如昨夢耳。

善男子。如昨夢故。當知生死及與涅槃。無起無滅。無來無去。其所證者。無得無失。無取無舍。其能證者。無作無止。無任無滅。於此證中。無能無所。畢竟無證。亦無證者。一切法性。平等不壞。

此重示寂滅一心究竟無二之體也。前云圓覺性中流出一切清凈真如菩提涅槃諸波羅蜜。謂迷清凈真如。而為五蘊之眾生生死法也。菩提涅槃。乃所證之果。諸波羅蜜。為能證之行。以如來藏中本無去來迷悟生死故。生死涅槃。皆如昨夢。既如昨夢。則豈有修證得失取捨之事耶。既無修證。則無能所。一切影像。畢竟寂滅。如此法法。皆真常住不壞。此圓照法界清凈覺相之極。則通釋首章。皆以圓照清凈覺相之義也。

善男子。彼諸菩薩。如是修行。如是漸次。如是思惟。如是住持。如是方便。如是開悟。求如是法。亦不迷悶。

此結酬請辭。指歸正行。故皆云如是。

爾時世尊。欲重宣此義。而說偈言。

普眼汝當知　　一切諸眾生　　身心皆如幻　身相屬四大　　心性歸六塵　　四大體各離　誰為和合者　　如是漸修行　　一切悉清凈

【現代漢語翻譯】現代漢語譯本：『無二之相』，是爲了彰顯究竟一心之極證。因為如來藏（Tathagatagarbha，佛性）中本來就沒有迷惑、覺悟、生死、去來這些相狀。然而生死和涅槃（Nirvana），都是無明夢中的事情。現在無明之夢破滅，回頭看過去的事情，就像昨天的夢一樣。

『善男子，因為像昨天的夢一樣，應當知道生死以及涅槃，沒有生起，沒有滅亡，沒有來，沒有去。所證得的，沒有得到，沒有失去，沒有取，沒有舍。能證得的，沒有造作，沒有停止，沒有任持，沒有滅盡。在這個證悟之中，沒有能，沒有所，畢竟沒有證悟，也沒有證悟者。一切法的本性，平等而不壞滅。』

這再次顯示了寂滅一心究竟無二的本體。前面說圓覺自性中流出一切清凈真如（Tathata，事物的真實本性）、菩提（Bodhi，覺悟）、涅槃、諸波羅蜜（Paramita，到達彼岸的方法），是說迷惑了清凈真如，而成為五蘊（Skandha，構成個體的五種要素）的眾生生死法。菩提和涅槃，是所證的果。諸波羅蜜，是能證的行。因為如來藏中本來就沒有去來、迷惑、覺悟、生死，所以生死涅槃，都像昨天的夢。既然像昨天的夢，那麼哪裡有修證、得失、取捨的事情呢？既然沒有修證，就沒有能所。一切影像，畢竟寂滅。如此法法，都是真常住而不壞滅。這是圓照法界清凈覺相的極致，總的解釋了首章，都是以圓照清凈覺相的意義。

『善男子，那些菩薩（Bodhisattva），這樣修行，這樣漸次，這樣思惟，這樣住持，這樣方便，這樣開悟，尋求這樣的法，也不會迷惑昏昧。』

這是總結並酬答請問，指歸正行，所以都說『如是』。

這時世尊（Bhagavan，佛陀）想要再次宣說這個意義，而說了偈語：

『普眼（Samantanakacakshur，具有普遍智慧的眼睛）你應當知道，一切諸眾生，身心都像幻象。身體的相狀屬於四大（Mahabhuta，構成物質世界的四大元素），心性歸於六塵（Vishaya，色、聲、香、味、觸、法六種感官對像）。四大本體各自分離，誰是和合者？像這樣逐漸修行，一切都清凈。』

【English Translation】 English version: 'The aspect of non-duality' is to reveal the ultimate realization of the one mind. Because in the Tathagatagarbha (Buddha-nature), there are originally no aspects of delusion, enlightenment, birth and death, coming and going. However, birth and death and Nirvana (liberation) are all matters within the dream of ignorance. Now that the dream of ignorance is broken, looking back at past events is like a dream from yesterday.

'Good man, because it is like a dream from yesterday, you should know that birth and death and Nirvana have no arising, no ceasing, no coming, no going. What is realized has no gain, no loss, no taking, no giving up. What can realize has no action, no stopping, no upholding, no extinguishing. In this realization, there is no able, no object, ultimately no realization, and no one who realizes. The nature of all dharmas (phenomena) is equal and indestructible.'

This again shows the ultimate non-dual essence of the quiescent one mind. It was previously said that from the perfect enlightenment nature flows all pure True Thusness (Tathata, the true nature of things), Bodhi (enlightenment), Nirvana, and all Paramitas (perfections), meaning that being deluded about pure True Thusness becomes the birth and death dharma of sentient beings of the five Skandhas (aggregates). Bodhi and Nirvana are the fruits of what is realized. The Paramitas are the practices that can realize. Because in the Tathagatagarbha there is originally no coming and going, delusion, enlightenment, birth and death, birth and death and Nirvana are all like dreams from yesterday. Since they are like dreams from yesterday, how can there be matters of cultivation and realization, gain and loss, taking and giving up? Since there is no cultivation and realization, there is no able and object. All images are ultimately quiescent. Thus, all dharmas are truly constant, abiding, and indestructible. This is the ultimate of the perfect illumination of the pure enlightenment aspect of the Dharma Realm, which generally explains the first chapter, all with the meaning of the perfect illumination of the pure enlightenment aspect.

'Good man, those Bodhisattvas (enlightened beings), cultivate in this way, gradually in this way, contemplate in this way, maintain in this way, skillfully in this way, awaken in this way, seek such a dharma, and will not be confused or bewildered.'

This concludes and responds to the request, pointing to the correct practice, so all say 'in this way'.

At that time, the World Honored One (Bhagavan, the Buddha) wanted to proclaim this meaning again, and spoke in verse:

'All-Seeing Eye (Samantanakacakshur, the eye of universal wisdom), you should know that all sentient beings, their bodies and minds are like illusions. The form of the body belongs to the four great elements (Mahabhuta, the four elements that constitute the material world), the nature of the mind returns to the six sense objects (Vishaya, the six sense objects of sight, sound, smell, taste, touch, and dharma). The four great elements are each separate in essence, who is the harmonizer? Cultivating gradually in this way, everything is purified.'

不動遍法界　　無作止任滅　　亦無能證者　一切佛世界　　猶如虛空華　　三世悉平等　畢竟無來去　　初發心菩薩　　及末世眾生　欲求入佛道　　應如是修習

頌義如文可知。

於是。金剛藏菩薩。在大眾中。即從座起。頂禮佛足。右繞三匝。長跪叉手。而白佛言。

請法威儀。

大悲世尊。善為一切諸菩薩眾。宣揚如來圓覺清凈大陀羅尼因地法行漸次方便。與諸眾生。開發矇昧。在會法眾。承佛慈誨。幻翳朗然慧目清凈。

贊謝也。因前佛云猶如翳目見空中華。以上開示根身世界一切清凈。如空華影落。故此謝云。幻翳朗然慧目清凈也。

世尊。若諸眾生本來成佛。何故復有一切無明。若諸無明眾生本有。何因緣故。如來複說本來成佛。十方異生。本成佛道。後起無明。一切如來。何時復生一切煩惱。惟愿不捨無遮大慈。為諸菩薩。開秘密藏。及為末世一切眾生。得聞如是修多羅教了義法門。永斷疑悔。

此金剛藏啟請。因聞佛說眾生本來成佛一語。頓起三疑。故興此問。意謂。佛初說眾生因無始無明。妄認身心。故有生死。且云永斷無明方成佛道。此則無明乃眾生本有也。云何復說眾生本來成佛。若眾生本來成佛。何故復有無明耶。若眾生本來成佛

【現代漢語翻譯】現代漢語譯本：　不動遍法界（指佛的智慧和力量遍佈整個宇宙），無作止任滅（沒有造作、停止、任性、消滅），亦無能證者（也沒有能夠證悟這些真理的人）。　一切佛世界（所有佛陀居住的世界），猶如虛空華（就像虛空中出現的花朵一樣虛幻不實），三世悉平等（過去、現在、未來三世都是平等的）。　畢竟無來去（最終沒有來和去），初發心菩薩（剛剛發起菩提心的菩薩），及末世眾生（以及末法時代的眾生）。　欲求入佛道（如果想要進入成佛的道路），應如是修習（就應該這樣修習）。

頌的意義就像文字所表達的那樣可以理解。

這時，金剛藏菩薩（Vajragarbha Bodhisattva），在大眾之中，立即從座位上站起來，頂禮佛的腳，向右繞佛三圈，長跪合掌，對佛說。

這是請法的威儀。

大悲世尊（Mahakaruna Lokanatha，佛的尊稱），您善於為一切菩薩眾，宣揚如來圓覺清凈大陀羅尼（Tathagata Perfect Enlightenment Pure Great Dharani）的因地法行（cause and ground Dharma practice）和漸次方便（gradual and expedient means），為眾生開發矇昧（ignorance），在法會上的大眾，承蒙佛的慈悲教誨，就像幻翳消散一樣，智慧的眼睛變得清凈。

這是讚歎和感謝。因為前面佛說就像眼睛有翳病的人看到虛空中有花朵一樣。以上開示根身世界一切清凈，就像空中的花朵的影子落下。所以這裡感謝說，幻翳消散，智慧的眼睛變得清凈。

世尊，如果一切眾生本來就已經成佛，為什麼又會有一切無明（ignorance）？如果一切無明是眾生本來就有的，因為什麼因緣的緣故，如來又說眾生本來成佛？十方不同的眾生，本來成就佛道，後來才生起無明，一切如來，什麼時候又會生起一切煩惱？希望您不要捨棄無遮的大慈悲心，為諸位菩薩，開啟秘密的寶藏，以及為末法時代的一切眾生，能夠聽聞像這樣修多羅（sutra）所教導的了義法門（definitive meaning Dharma），永遠斷除疑惑和後悔。

這是金剛藏菩薩的啟請。因為聽到佛說眾生本來成佛這句話，頓時生起三個疑問。所以提出這個問題。意思是說，佛最初說眾生因為無始的無明，錯誤地認為身心是真實的，所以才有生死。並且說永遠斷除無明才能成就佛道。這樣說來，無明乃是眾生本來就有的。為什麼又說眾生本來成佛？如果眾生本來成佛，為什麼又會有無明呢？如果眾生本來成佛

【English Translation】 English version: 　Immovable pervading the Dharma Realm, without creation, cessation, allowing, or extinction, and without anyone capable of realizing it. 　All Buddha worlds are like flowers in the sky, the three times are all equal. 　Ultimately without coming or going, the Bodhisattva who has just aroused the aspiration for enlightenment, and the sentient beings of the degenerate age. 　If you wish to enter the Buddha's path, you should cultivate in this way.

The meaning of the verse is understandable as the text indicates.

Then, Vajragarbha Bodhisattva, in the midst of the assembly, immediately arose from his seat, prostrated at the Buddha's feet, circumambulated him three times to the right, knelt with palms together, and said to the Buddha.

This is the proper conduct for requesting the Dharma.

Greatly compassionate World Honored One (Mahakaruna Lokanatha), you are skilled at proclaiming to all the Bodhisattvas the cause and ground Dharma practice and gradual expedient means of the Tathagata Perfect Enlightenment Pure Great Dharani (Tathagata Perfect Enlightenment Pure Great Dharani), developing the ignorance of sentient beings. The Dharma assembly present, receiving the Buddha's compassionate teachings, is like the clearing of cataracts, and the eyes of wisdom become pure.

This is praise and gratitude. Because the Buddha previously said it is like someone with cataracts seeing flowers in the sky. The above reveals that the root body and world are all pure, like the shadow of flowers falling in the sky. Therefore, this thanks says, 'The illusion of cataracts is cleared, and the eyes of wisdom become pure.'

World Honored One, if all sentient beings are originally Buddhas, why is there still all ignorance? If all ignorance is inherent in sentient beings, for what reason does the Tathagata say that they are originally Buddhas? Sentient beings in the ten directions originally attain Buddhahood, and then arise ignorance. When will all the Tathagatas again generate all afflictions? May you not abandon your unconditioned great compassion, open the secret treasury for the Bodhisattvas, and for all sentient beings in the degenerate age, allow them to hear such sutra teachings of definitive meaning Dharma, and forever cut off doubts and regrets.

This is Vajragarbha's request. Because upon hearing the Buddha say that sentient beings are originally Buddhas, three doubts immediately arose. Therefore, this question is raised. The meaning is that the Buddha initially said that sentient beings, because of beginningless ignorance, falsely recognize the body and mind, and therefore there is birth and death. And it is said that only by forever cutting off ignorance can one attain Buddhahood. In this case, ignorance is inherent in sentient beings. Why then is it said that sentient beings are originally Buddhas? If sentient beings are originally Buddhas, why is there still ignorance? If sentient beings are originally Buddhas

。後起無明。則一切如來。是已成之佛何時復生一切煩惱耶。因聞眾生本來成佛。與永斷無明方成佛道之語。相違故。展轉三疑。以致此問。

作是語已。五體投地。如是三請。終而復始。

三展䖍誠。

爾時世尊。告金剛藏菩薩言。善哉善哉善男子。汝等乃能為諸菩薩及末世眾生。問于如來甚深秘密究竟方便。是諸菩薩最上教誨。了義大乘。能使十方修學菩薩及諸末世一切眾生。得決定信。永斷疑悔。汝今諦聽。當爲汝說。

讚許誡聽。

時金剛藏菩薩。奉教歡喜。及諸大眾。默然而聽。

當機默佇。

善男子。一切世界。始終生滅。前後有無。聚散起止。唸唸相續。循環往復。種種取捨。皆是輪迴。未出輪迴。而辯圓覺。彼圓覺性即同流轉。若免輪迴。無有是處。

此意責問者不應以生滅心妄辯圓覺之體也。以十法界迷悟因果。皆生死邊事。從妄見有。圓覺性中本無此事。若以妄見而辯圓覺。則此覺性亦同生死法矣。世界有三種。謂眾生正報世間。依報世間。諸佛為智正覺世間。此總該十法界依正因果也。始謂迷本之因。終謂涅槃之果。生滅乃眾生之身心。該住異之四相。前後乃三際前後。乃過未以該現在。有無聚散。乃世界成住壞空。有無乃住空。聚散乃成

【現代漢語翻譯】現代漢語譯本：後起的無明（avidyā，對事物真相的迷惑），如果一切如來（Tathāgata，佛的稱號）都是已經成佛的，那麼他們何時又會重新產生一切煩惱呢？因為聽到『眾生本來成佛』和『永遠斷除無明才能成就佛道』這兩種說法相互矛盾，所以反覆產生三重疑惑，以至於提出這個問題。說完這些話后，金剛藏菩薩（Vajragarbha Bodhisattva）五體投地，像這樣重複請求了三次，始終如一。三次展現虔誠之心。這時，世尊（Bhagavan，佛的尊稱）告訴金剛藏菩薩說：『好啊！好啊！善男子，你們能夠爲了諸位菩薩以及末法時代的眾生，向如來詢問甚深秘密、究竟方便之法，這是諸位菩薩最上的教誨，是了義的大乘佛法，能夠使十方世界修學菩薩道的菩薩以及末法時代的一切眾生，得到堅定的信心，永遠斷除疑惑和後悔。你們現在仔細聽，我將為你們解說。』讚許並告誡要仔細聽。這時，金剛藏菩薩恭敬地接受教誨，心生歡喜，以及在場的所有大眾，都靜默地聆聽。當機者靜默地等待。善男子，一切世界，從開始到結束，生起和滅亡，先前和後來，存在和不存在，聚集和消散，開始和停止，唸唸相續，循環往復，種種取捨，這些都是輪迴。還沒有脫離輪迴，卻要談論圓覺（perfect enlightenment），那麼這種圓覺的體性也就等同於流轉生死。如果想要免除輪迴，是不可能的。這段話的意思是責備提問者不應該用生滅的心去妄自談論圓覺的本體。因為十法界（ten realms）的迷惑和覺悟，因和果，都是生死邊的事情，是從虛妄的見解中產生的。圓覺的體性中本來就沒有這些事情。如果用虛妄的見解去談論圓覺，那麼這種覺性也就等同於生死的法了。世界有三種，分別是眾生的正報世間，依報世間，諸佛的智正覺世間。這裡總括了十法界的依報和正報，因和果。開始是指迷惑的根本原因，結束是指涅槃（nirvana）的果。生滅是眾生的身心，包括住、異的四相。前後是指過去、未來，包括現在。有無聚散，是指世界的成、住、壞、空。有無是指住和空，聚散是指成

【English Translation】 English version: If the subsequent arising of avidyā (ignorance, delusion about the true nature of things) means that all Tathāgatas (the 'Thus-gone', an epithet of the Buddha) are already Buddhas, when will they again generate all afflictions? Because hearing the statements 'sentient beings are originally Buddhas' and 'only by permanently cutting off avidyā can one achieve Buddhahood' contradict each other, repeated threefold doubts arise, leading to this question. After saying these words, Vajragarbha Bodhisattva prostrated with the five limbs touching the ground, repeating the request three times in this manner, consistently from beginning to end. Three times expressing sincere reverence. At that time, the Bhagavan (the Blessed One, an epithet of the Buddha) said to Vajragarbha Bodhisattva: 'Excellent! Excellent! Good man, you are able to ask the Tathāgata about the profound secret and ultimate expedient means for the sake of all Bodhisattvas and sentient beings in the Dharma-ending Age. This is the supreme teaching for all Bodhisattvas, the definitive Great Vehicle, capable of enabling Bodhisattvas practicing the Bodhisattva path in the ten directions and all sentient beings in the Dharma-ending Age to obtain firm faith and permanently cut off doubts and regrets. Now listen attentively, and I will explain it to you.' Praising and admonishing to listen carefully. At that time, Vajragarbha Bodhisattva joyfully received the teaching, and all the assembly silently listened. The one ready for instruction silently waited. Good man, all worlds, from beginning to end, arising and ceasing, before and after, existence and non-existence, gathering and scattering, beginning and stopping, moment after moment in continuous succession, cyclical and repetitive, all kinds of taking and discarding, all these are saṃsāra (cyclic existence). If one has not escaped saṃsāra but discusses perfect enlightenment (round and complete awareness), then that nature of perfect enlightenment is the same as flowing and transmigrating. If one wants to avoid saṃsāra, it is impossible. This means to rebuke the questioner for not using the mind of arising and ceasing to presumptuously discuss the essence of perfect enlightenment. Because the delusion and enlightenment, cause and effect of the ten realms are all matters of the boundary of birth and death, arising from false views. Originally, there are no such things in the nature of perfect enlightenment. If one uses false views to discuss perfect enlightenment, then this awareness is the same as the dharma of birth and death. There are three kinds of worlds: the world of sentient beings' direct retribution, the world of environmental retribution, and the world of the Buddhas' wisdom and perfect enlightenment. This encompasses the environmental and direct retributions, causes and effects of the ten realms. Beginning refers to the root cause of delusion, and end refers to the fruit of nirvana. Arising and ceasing are the body and mind of sentient beings, including the four characteristics of abiding and changing. Before and after refer to the past and future, including the present. Existence and non-existence, gathering and scattering, refer to the formation, abiding, decay, and emptiness of the world. Existence and non-existence refer to abiding and emptiness, and gathering and scattering refer to formation

壞。起謂三界生死。止謂二乘涅槃。如上之事。乃妄見妄想。唸唸相續。從來生滅不停。循環往復。種種取捨。如此皆是輪迴生死之妄見也。若以此妄見。而辯圓覺。而圓覺性。亦同生死之法矣。故云即同流轉。若以妄見。而免生死。無有是處。此總責顛倒。下以喻詳示。

譬如動目能搖湛水。又如定眼由迴轉火。云駛月運。舟行岸移。亦復如是。

此以四法喻妄見也。湛水無波。因動目而有波。定眼無輪。由旋火而有輪。月岸不移。因云舟而運動。湛水定眼月岸。通喻覺性。水波火輪云駛舟行。通喻妄見。

善男子。諸旋未息。彼物先住尚不可得。

此先合喻。諸旋。乃水波火輪云駛舟行。彼物。指湛水定眼月岸。謂旋若未息。而彼諸物。必難先住也。

何況輪轉生死垢心。曾未清凈。觀佛圓覺。而不旋復。是故。汝等便生三惑。

此以淺況深。通責迷倒也。意謂世間淺近之事。若旋不止。而彼物必難先住。何況以生死妄見。而辨凈妙常住之覺性。豈不墮彼流轉耶。此三惑之興。實由妄見分別耳。此總責三疑。下正答問義。

善男子。譬如幻翳妄見空華。幻翳若除。不可說言此翳已滅何時更起一切諸翳。何以故。翳華二法非相待故。亦如空華滅于空時。不可說言虛空何

【現代漢語翻譯】現代漢語譯本：壞，指的是三界（欲界、色界、無色界）的生死輪迴。止，指的是二乘（聲聞乘、緣覺乘）所證的涅槃（寂滅）。像上面所說的情況，都是虛妄的見解和妄想，唸唸相續，從來生滅不停，循環往復，種種取捨。這些都是輪迴生死的虛妄見解。如果用這種虛妄的見解來辨析圓覺（圓滿覺悟的本性），那麼圓覺的本性也就等同於生死的法了。所以說『即同流轉』。如果用虛妄的見解來免除生死，那是絕對不可能的。這是總的責備顛倒，下面用比喻詳細說明。

譬如轉動眼睛能使平靜的水面搖動，又如眼睛固定不動，卻因為旋轉的火光而產生輪狀的幻覺。雲彩飛速移動，讓人覺得月亮也在執行；船隻航行，讓人覺得岸邊在移動。也是這樣。

這是用四種現象來比喻虛妄的見解。平靜的水面本來沒有波浪，因為轉動眼睛才產生波浪；眼睛固定不動本來沒有輪狀的幻覺，因為旋轉的火光才產生輪狀的幻覺；月亮和岸邊本來沒有移動，因為雲彩和船隻的運動才讓人覺得它們在運動。平靜的水面、固定的眼睛、月亮和岸邊，都用來比喻覺性（覺悟的本性）。水波、火輪、雲彩的飛逝、船隻的航行，都用來比喻虛妄的見解。

善男子，各種旋轉的現象還沒有停止，那些原本靜止的事物尚且不可能保持靜止。

這是先合起來比喻。『諸旋』，指的是水波、火輪、云駛、舟行。『彼物』，指的是平靜的水面、固定的眼睛、月亮和岸邊。意思是說，如果旋轉的現象沒有停止，那麼那些事物必定難以保持靜止。

何況以輪轉生死的垢染之心，從來沒有清凈過，卻想以此來觀察佛的圓滿覺悟，而不隨之流轉呢？因此，你們便產生了三種迷惑。

這是用淺顯的道理來比況深奧的道理，總的責備迷惑顛倒。意思是說，世間淺近的事情，如果旋轉不止，那麼那個事物必定難以保持靜止。何況用生死的虛妄見解，來辨析清凈微妙常住的覺性，豈不是要墮入流轉之中嗎？這三種迷惑的產生，實在是因為虛妄的見解和分別啊。這是總的責備三種疑惑，下面正式回答提問的意義。

善男子，譬如患有眼翳的人，虛妄地看到空中的花朵。眼翳如果消除了，就不能說『這個眼翳已經消滅了，什麼時候又會產生其他的眼翳呢？』為什麼呢？因為眼翳和空花這兩種法不是相互依存的。也像空花在空中消滅的時候，不能說虛空怎麼樣了。

【English Translation】 English version: 'Bad' refers to the cycle of birth and death in the Three Realms (Desire Realm, Form Realm, Formless Realm). 'Cessation' refers to the Nirvana (extinction) attained by the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). The matters mentioned above are all false views and delusions, arising in continuous succession, with constant birth and death, cyclical repetition, and various grasping and rejection. All of these are false views of the cycle of birth and death. If one uses such false views to discuss Perfect Enlightenment (the nature of perfect awakening), then the nature of Perfect Enlightenment will be the same as the Dharma of birth and death. Therefore, it is said, 'It is the same as being in the cycle of transmigration.' If one uses false views to escape birth and death, there is no such possibility. This is a general rebuke of inversion, and the following uses metaphors to explain in detail.

For example, moving the eyes can cause still water to ripple. Also, like fixed eyes seeing rotating fire, creating the illusion of a wheel. Clouds move swiftly, making the moon appear to move; a boat travels, making the shore appear to move. It is also like this.

This uses four phenomena to illustrate false views. Still water has no waves, but waves arise due to moving eyes. Fixed eyes have no wheel-like illusion, but a wheel-like illusion arises due to rotating fire. The moon and shore do not move, but appear to move due to the movement of clouds and boats. Still water, fixed eyes, the moon, and the shore all represent the enlightened nature. Water waves, fire wheels, the swift movement of clouds, and the travel of boats all represent false views.

Good man, if the various rotations have not ceased, it is impossible for those objects to remain still.

This is a combined metaphor. 'Various rotations' refers to water waves, fire wheels, the swift movement of clouds, and the travel of boats. 'Those objects' refers to still water, fixed eyes, the moon, and the shore. It means that if the rotations have not ceased, then it is difficult for those objects to remain still.

How much more so, with a mind defiled by the cycle of birth and death, which has never been purified, can one observe the Perfect Enlightenment of the Buddha without being caught in the cycle of transmigration? Therefore, you give rise to the three confusions.

This uses a shallow analogy to illustrate a deep principle, generally rebuking delusion and inversion. It means that in worldly matters, if the rotation does not stop, then the object will not remain still. How much more so, using the false views of birth and death to discuss the pure, wonderful, and permanent nature of enlightenment, would one not fall into the cycle of transmigration? The arising of these three confusions is truly due to false views and discriminations. This is a general rebuke of the three doubts, and the following is the proper answer to the meaning of the questions.

Good man, it is like someone with cataracts who falsely sees flowers in the sky. If the cataracts are removed, one cannot say, 'These cataracts have been removed, when will other cataracts arise again?' Why? Because the two dharmas of cataracts and sky-flowers are not interdependent. It is also like when sky-flowers disappear in the sky, one cannot say what happens to the sky.

時更起空華。何以故。空本無華非起滅故。生死涅槃。同於起滅。妙覺圓照。離於華翳。

此以空華一喻。總答所問。以決三疑也。幻翳喻無明妄見。空華喻生死涅槃。虛空喻妙覺真心。此通顯生死涅槃皆即狂勞顛倒華相。妙圓心中。本無此事。今剛藏之疑。因聞首章佛說無明乃眾生妄認幻妄身心。為本有者。此則眾生。的因無明。而有也。如此何以又說眾生本來成佛。若眾生本來是佛。後作眾生。則是無明。從佛心中而有矣。如此則諸佛心中。何時更起煩惱。而作眾生耶。此展轉三疑。皆從妄見分別而有。特未悟妙圓真心耳。故先總責輪迴顛倒之見。而以幻翳空華之喻。以總答之也。若悟空本無華。何疑眾生本來成佛。若了華從翳生。又何疑成佛後起煩惱。此如來善巧開示。了此一喻。則三疑頓釋矣。

善男子。當知虛空非是暫有。亦非暫無。況復如來圓覺隨順。而為虛空平等本性。善男子。如銷金礦。金非銷有。既已成金。不重為礦。經無窮時。金性不壞。不應說言本非成就。如來圓覺。亦復如是。

此特示妙圓常住真心。不屬生死涅槃。以重釋佛起煩惱之疑也。意謂。虛空尚不隨於幻華起滅。何況妙覺明心。而為虛空本性。又豈隨於生死涅槃起滅耶。茍悟覺性平等常住不動。諸佛證此。豈復

【現代漢語翻譯】現代漢語譯本：有時會看到虛空中出現虛幻的花朵。這是什麼原因呢？因為虛空原本就沒有花朵，所以無所謂生起和滅去。同樣的道理，生死和涅槃，都屬於生起和滅去的範疇。而妙覺圓滿的覺照，是遠離這些虛幻花朵的遮蔽的。

這裡用空中的花朵作比喻，總括地回答了之前的問題，以此來消除三種疑惑。幻翳（illusions caused by eye disease）比喻無明妄見（ignorance and false views），空中的花朵比喻生死涅槃（birth and death and nirvana），虛空比喻妙覺真心（wonderful and perfect true mind）。這說明生死涅槃都是狂亂顛倒的虛幻表象，在妙圓真心（wonderful and perfect true mind）中，本來就沒有這些事情。剛藏（Gang Zang）的疑惑，是因為聽到前面章節佛陀說無明（ignorance）是眾生錯誤地認為虛幻的身心是本來就有的。這樣說來，眾生確實是因為無明（ignorance）才產生的。如果這樣，又怎麼說眾生本來就是佛呢？如果眾生本來是佛，後來才變成眾生，那麼就是說無明（ignorance）是從佛的心中產生的。如果是這樣，那麼諸佛的心中，什麼時候又會生起煩惱，而變成眾生呢？這層層遞進的三種疑惑，都是從妄見分別產生的，是沒有領悟到妙圓真心（wonderful and perfect true mind）的緣故。所以先總責輪迴顛倒的見解，用幻翳（illusions caused by eye disease）和空中花朵的比喻來總括地回答。如果領悟到虛空原本就沒有花朵，又何必懷疑眾生本來就是佛呢？如果明白了花朵是從眼病產生的，又何必懷疑成佛之後還會生起煩惱呢？這是如來善巧地開示，明白了這一個比喻，那麼三種疑惑就立刻消除了。

善男子，你應該知道，虛空不是暫時存在，也不是暫時不存在的。更何況如來的圓滿覺悟是隨順虛空平等不變的本性而顯現的。善男子，就像冶煉金礦，金子不是冶煉才有的，一旦煉成金子，就不會再變回礦石。經過無窮的時間，金子的本性也不會改變，不應該說它本來就沒有成就。如來的圓滿覺悟，也是這樣的。

這裡特別指出妙圓常住的真心，不屬於生死涅槃，以此來再次解釋佛陀生起煩惱的疑惑。意思是說，虛空尚且不隨著虛幻花朵的生滅而改變，更何況妙覺明心（wonderful and perfect bright mind），是虛空的本性，又怎麼會隨著生死涅槃的生滅而改變呢？如果領悟到覺悟的本性平等常住不動，諸佛證悟了這個本性，又怎麼會...

【English Translation】 English version: Sometimes, empty flowers arise in the void. What is the reason for this? Because the void originally has no flowers, so there is no arising or ceasing. Similarly, birth and death, and nirvana, both belong to the realm of arising and ceasing. But the wonderful and perfect illumination of awakening is apart from the obscuration of these illusory flowers.

Here, the analogy of empty flowers is used to answer the questions in general, thereby resolving the three doubts. Illusions caused by eye disease (幻翳) are metaphors for ignorance and false views (無明妄見), empty flowers are metaphors for birth and death and nirvana (生死涅槃), and the void is a metaphor for the wonderful and perfect true mind (妙覺真心). This illustrates that birth and death and nirvana are all illusory appearances of madness and inversion. In the wonderful and perfect true mind (妙圓真心), these things do not exist originally. Gang Zang's (剛藏) doubt arises from hearing in the previous chapter that the Buddha said ignorance (無明) is when sentient beings mistakenly believe that the illusory body and mind are originally existent. In this case, sentient beings are indeed produced because of ignorance (無明). If so, how can it be said that sentient beings are originally Buddhas? If sentient beings are originally Buddhas and later become sentient beings, then it means that ignorance (無明) arises from the mind of the Buddha. If so, when will afflictions arise again in the minds of the Buddhas, causing them to become sentient beings? These three progressive doubts all arise from false views and discriminations, and from not realizing the wonderful and perfect true mind (妙圓真心). Therefore, the view of reincarnation and inversion is first generally blamed, and the analogy of illusions caused by eye disease (幻翳) and empty flowers is used to answer in general. If one realizes that the void originally has no flowers, why doubt that sentient beings are originally Buddhas? If one understands that flowers arise from eye disease, why doubt that afflictions will arise after becoming a Buddha? This is the skillful teaching of the Tathagata. Understanding this analogy will immediately dispel the three doubts.

Good man, you should know that the void is neither temporarily existent nor temporarily non-existent. Moreover, the Tathagata's perfect enlightenment manifests in accordance with the equal and unchanging nature of the void. Good man, like refining gold ore, gold is not produced by refining. Once refined into gold, it will not revert to ore. After endless time, the nature of gold will not change. It should not be said that it was not originally accomplished. The Tathagata's perfect enlightenment is also like this.

Here, the wonderful, perfect, constant, and true mind is specifically pointed out, which does not belong to birth and death or nirvana, in order to re-explain the doubt about the Buddha arising afflictions. It means that the void does not change with the arising and ceasing of illusory flowers, let alone the wonderful and perfect bright mind (妙覺明心), which is the nature of the void, how could it change with the arising and ceasing of birth and death or nirvana? If one realizes that the nature of enlightenment is equal, constant, and unmoving, and the Buddhas realize this nature, how could they...

生迷。故以銷金之喻。以結示之。若了此喻。則眾生雖本是佛。現在無明。不妨修而後成。如金雖本有。現在礦中。終以銷而後見。所謂佛本是而勤修。惑元無而須斷。若知金性不壞。又何疑佛更生迷。此喻約而義妙。故剛藏之疑。不俟一一而冰釋矣。下的示了義。

善男子。一切如來妙圓覺心。本無菩提及與涅槃。亦無成佛及不成佛。無妄輪迴及非輪迴。

此的示圓覺性中本無生死涅槃之相。以決剛藏之疑也。若悟此性。自無起滅顛倒之見矣。

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

此示圓覺妙性。非心思可及也。且二乘身心已滅。尚不能至自證涅槃。何況眾生。以生滅心。欲入妙圓不生滅性。決不能矣。故喻如螢火燒須彌山終不能也。二乘身心語言皆滅者。以斷六識分別之心。七識已伏不行故。無覺觀語言。但所證涅槃。乃第八識全體無明。認為涅槃。以二乘人無明名字不知故。不能至親證所現涅槃。意謂。二乘心行已滅。尚不能知自證無明境界。何況以生滅心。欲

【現代漢語翻譯】現代漢語譯本：眾生因為迷惑。所以用銷金的比喻，來作總結和揭示。如果瞭解了這個比喻，那麼眾生雖然本來是佛，現在有無明，不妨礙通過修行而後成就。如同金子雖然本來就有，現在在礦石中，最終要通過熔鍊才能顯現。這就是所謂的佛本是但要勤奮修行，迷惑原本沒有但必須斷除。如果知道金子的性質不會壞，又何必懷疑佛會再次產生迷惑呢？這個比喻簡要而意義精妙，所以剛藏菩薩的疑問，不需要一一解釋就能冰釋了。下面是直接揭示了義。

善男子，一切如來妙圓覺心（指如來所證悟的圓滿覺悟之心），本來就沒有菩提（覺悟）以及涅槃（寂滅），也沒有成佛以及不成佛，沒有虛妄的輪迴以及不是輪迴。

這是直接揭示圓覺自性中本來就沒有生死涅槃的現象，用來解除剛藏菩薩的疑惑。如果領悟了這個自性，自然就沒有生滅顛倒的見解了。

善男子，但是那些聲聞（小乘修行者）所證悟的境界，身心語言都已經斷滅，最終也不能到達他們親自證悟所顯現的涅槃。更何況能夠用有思惟的心，來測度如來的圓覺境界呢？如同用螢火去燒須彌山（佛教中的聖山），最終不能燒著。用輪迴的心，產生輪迴的見解，想要進入如來大寂滅海（指如來所證悟的寂靜涅槃），最終不能到達。所以我說，一切菩薩以及末世的眾生，首先要斷除無始以來的輪迴根本。

這是說明圓覺妙性，不是心思可以達到的。況且二乘的身心已經滅盡，尚且不能到達自己證悟的涅槃，更何況眾生，用生滅的心，想要進入妙圓不生滅的自性，絕對不可能。所以比喻如同用螢火燒須彌山最終不能燒著。二乘身心語言都滅盡，是因為斷除了六識分別之心，七識已經降伏不行使作用的緣故，沒有覺觀語言。但是所證悟的涅槃，乃是第八識全體無明，認為那是涅槃。因為二乘人不知道無明的名字，所以不能到達親自證悟所顯現的涅槃。意思是說，二乘的心行已經滅盡，尚且不能知道自己證悟的無明境界，更何況用生滅的心，想要...

【English Translation】 English version: Sentient beings are deluded. Therefore, the analogy of refining gold is used to conclude and reveal. If this analogy is understood, then although sentient beings are originally Buddhas, they currently have ignorance, which does not prevent them from achieving Buddhahood through cultivation. Just as gold is inherently present but currently in ore, it must ultimately be revealed through smelting. This is what is meant by 'Buddhas are inherent, but diligent cultivation is necessary; delusion is originally absent, but it must be eliminated.' If one knows that the nature of gold is indestructible, why doubt that a Buddha could again become deluded? This analogy is concise and profound, so Gangzang Bodhisattva's doubts can be dispelled without needing to address them one by one. The following directly reveals the ultimate meaning.

Good man, the wonderful, perfect, and enlightened mind of all Tathagatas (Buddhas) originally has no Bodhi (enlightenment) or Nirvana (liberation), no becoming a Buddha or not becoming a Buddha, no illusory Samsara (cycle of rebirth) or non-Samsara.

This directly reveals that in the nature of perfect enlightenment, there is originally no appearance of birth, death, or Nirvana, in order to resolve Gangzang Bodhisattva's doubts. If one awakens to this nature, one will naturally have no views of arising, ceasing, or inversion.

Good man, but the realm attained by those Shravakas (Hearers, disciples of Hinayana Buddhism) is one where body, mind, and speech are all extinguished. Ultimately, they cannot reach the Nirvana manifested by their own direct realization. How much less can they use a mind with thoughts to fathom the realm of the Tathagata's perfect enlightenment? It is like taking a firefly to burn Mount Sumeru (a sacred mountain in Buddhism); it will ultimately not catch fire. With a mind of Samsara, producing views of Samsara, wanting to enter the Tathagata's great ocean of tranquil extinction (Nirvana), they will ultimately not reach it. Therefore, I say that all Bodhisattvas and sentient beings of the degenerate age must first sever the root of beginningless Samsara.

This shows that the wonderful nature of perfect enlightenment cannot be reached by the mind. Moreover, the body and mind of the Two Vehicles (Shravakas and Pratyekabuddhas) are already extinguished, yet they still cannot reach the Nirvana they have realized themselves. How much less can sentient beings, with a mind of arising and ceasing, want to enter the wonderful, perfect, non-arising, non-ceasing nature? It is absolutely impossible. Therefore, it is like using a firefly to burn Mount Sumeru, which ultimately cannot be burned. The body, mind, and speech of the Two Vehicles are all extinguished because they have cut off the discriminating mind of the six consciousnesses, and the seventh consciousness has been subdued and does not function. There is no perception, observation, or speech. However, the Nirvana they realize is the entire ignorance of the eighth consciousness, which they mistake for Nirvana. Because the people of the Two Vehicles do not know the name of ignorance, they cannot reach the Nirvana manifested by their own direct realization. The meaning is that the mind and actions of the Two Vehicles are already extinguished, yet they still cannot know the realm of ignorance they have realized themselves, how much less can they, with a mind of arising and ceasing, want to...

入如來妙圓覺心。此必不能也。故以螢火喻之。乃結示當斷輪迴根本。正指無明妄見也。

善男子。有作思惟。從有心起。皆是六塵妄想緣氣。非實心體。已如空華。用此思惟。辨于佛境。猶如空華復結空果。展轉妄想。無有是處。善男子。虛妄浮心。多諸巧見。不能成就圓覺方便。如是分別。非為正問。

此直示妄元。結責當機也。意謂。但凡夫起心動念。皆是妄想。非真心也。以此妄想思惟。辨于佛境。遠之遠矣。故如邀空華。復結空果。所以展轉。但增妄想耳。如是虛妄浮心。豈能成就圓覺方便耶。故非正問也。

爾時世尊。欲重宣此義。而說偈言。

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

於是。彌勒菩薩。在大眾中。即從座起。頂禮佛足。右繞三匝。長跪叉手。而白佛言。

請法威儀。

大悲世尊。廣為菩薩。開秘密藏。令諸大眾深悟輪迴。分別邪正。能施末世一切眾生無畏道眼。于大涅槃生

【現代漢語翻譯】現代漢語譯本：若想以螢火之光照亮如來妙圓覺心（Tathāgata's wondrous perfect enlightenment mind），這是絕對不可能的。所以用螢火來比喻。這是總結並揭示應當斷除輪迴的根本，正是指無明妄見。

善男子，若有所作為的思惟，從有心而生起，都是六塵（six sense objects）的虛妄想像和緣起之氣，並非真實的心體。已經如同空中的花朵一般虛幻。用這種思惟來辨別佛的境界，就像用空花又結出空果，輾轉妄想，沒有真實之處。善男子，虛妄浮動的心，多有各種巧詐的見解，不能成就圓覺（perfect enlightenment）的方便法門。這樣的分別，不是正確的提問。

這直接揭示了虛妄的根源，總結並責備當機者。意思是說，凡是凡夫生起心念，都是妄想，不是真心。用這種妄想思惟來辨別佛的境界，相差太遠了。所以像要空花結出空果一樣，這樣輾轉，只會增加妄想罷了。像這樣虛妄浮動的心，怎麼能成就圓覺的方便法門呢？所以不是正確的提問。

這時，世尊想要再次宣說這個道理，就說了偈語：

金剛藏（Vajragarbha）你應當知道，如來寂滅的本性，沒有開始也沒有終結。如果用輪迴的心，來思惟就會迴旋反覆，只能到達輪迴的邊際，不能進入佛的智慧之海。譬如熔鍊金礦，金子不是因為熔鍊才有的，雖然本來就是金子，最終要通過熔鍊才能成就。一旦成就了真金的本體，就不再重新變為礦石。生死與涅槃（nirvana），凡夫和諸佛，都如同空中的花朵一樣虛幻。思惟就像幻化一樣，何況是追究虛妄呢？如果能夠明瞭這顆心，然後才能求得圓覺。

這時，彌勒菩薩（Maitreya Bodhisattva）在大眾之中，立即從座位上站起來，頂禮佛足，向右繞行三圈，長跪合掌，對佛說：

這是請法的威儀。

大悲世尊，您為菩薩們廣泛地開示秘密藏，使大眾深刻領悟輪迴，分辨邪正，能夠施予末世一切眾生無畏的道眼，對於大涅槃生起……

【English Translation】 English version: To illuminate the Tathāgata's (如來) wondrous perfect enlightenment mind with the light of a firefly is absolutely impossible. Hence, the analogy of a firefly is used. This concludes and reveals that the root of Saṃsāra (輪迴) should be severed, which directly refers to ignorance and deluded views.

'Good man, all deliberate thoughts arising from a conditioned mind are merely the illusory imaginations and conditioned energies of the six sense objects (六塵), not the true essence of mind. They are already like flowers in the sky. Using such thoughts to discern the realm of the Buddha is like trying to bear fruit from flowers in the sky, leading to further deluded thoughts without any real basis. Good man, a false and fleeting mind is full of cunning views and cannot achieve the expedient means of perfect enlightenment (圓覺). Such distinctions are not a proper question.'

This directly points out the origin of delusion, concluding with a rebuke to the one who asked the question. It means that all thoughts arising in ordinary beings are delusions, not the true mind. Using these deluded thoughts to discern the realm of the Buddha is far from the truth. It's like trying to get flowers in the sky to bear fruit, which only increases delusion. How can such a false and fleeting mind achieve the expedient means of perfect enlightenment? Therefore, it is not a proper question.

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

Vajragarbha (金剛藏), you should know that the nature of the Tathāgata's (如來) quiescence and extinction has neither beginning nor end. If you use the mind of Saṃsāra (輪迴) to contemplate, it will only revolve and return, reaching only the boundary of Saṃsāra (輪迴), unable to enter the ocean of the Buddha's wisdom. It is like refining gold ore; the gold is not created by the refining process. Although it is inherently gold, it ultimately needs refining to be perfected. Once it becomes true gold, it will never revert to ore. Saṃsāra (生死) and Nirvana (涅槃), ordinary beings and all Buddhas, are all like illusory flowers in the sky. Thought is like illusion; how much more so is pursuing falsehood? If you can understand this mind, then you can seek perfect enlightenment (圓覺).'

Then, Maitreya Bodhisattva (彌勒菩薩), in the midst of the assembly, immediately rose from his seat, prostrated at the Buddha's feet, circumambulated him three times to the right, knelt with palms together, and said to the Buddha:

This is the proper conduct for requesting the Dharma.

'World Honored One of great compassion, you have extensively revealed the secret treasury for the Bodhisattvas, enabling the assembly to deeply understand Saṃsāra (輪迴), distinguish between right and wrong, and bestow upon all beings in the degenerate age the fearless eye of the path, giving rise to great Nirvana (涅槃)…'

決定信。無復重隨輪轉境界起循環見。

贊謝。

下正陳請辭。

世尊。若諸菩薩。及末世眾生。欲游如來大寂滅海。云何當斷輪迴根本。于諸輪迴。有幾種性。修佛菩提。幾等差別。回入塵勞。當設幾種教化方便。度諸眾生。惟愿不捨救世大悲。令諸修行一切菩薩及末世眾生。慧目肅清。照曜心鏡。圓悟如來無上知見。

此正陳問義有四。由上佛說菩薩修行。先斷輪迴根本故。此首問云何當斷者。意謂何等是輪迴根本也。故佛下答。以恩愛貪慾是輪迴根本。二問輪迴有幾種性。佛答。以因二種障。有五性差別。三問修行有幾種性。佛答。即以五性而顯差別。四問菩薩度生有幾方便。佛答唯以大悲同事願力。然所問正為修行乃及利生者。以菩薩修行。本為度生而修行。亦不捨眾生界。以度生即修行也。

作是語已。五體投地。如是三請。終而復始。

當機默佇。

爾時世尊。告彌勒菩薩言。善哉善哉。善男子。汝等乃能為諸菩薩及末世眾生。請問如來深奧秘密微妙之義。令諸菩薩潔清慧目。及令一切末世眾生永斷輪迴。心悟實相。具無生忍。汝今諦聽。當爲汝說。

讚許。

時彌勒菩薩。奉教歡喜。及諸大眾默然而聽。

佇聽。

善男子。一切

【現代漢語翻譯】現代漢語譯本：決定信念，不再重複隨著輪迴的境界而生起循環的見解。

讚歎感謝。

下面正式陳述請求。

世尊（Bhagavan，對佛的尊稱）。如果各位菩薩（Bodhisattva，指發願成佛的修行者）以及末法時代的眾生，想要遊歷如來（Tathagata，佛的稱號）的大寂滅海（指涅槃的境界），應當如何斷除輪迴的根本？在各種輪迴之中，有幾種根性？修習佛菩提（Bodhi，覺悟）有多少種差別？迴歸到世俗塵勞之中，應當設定多少種教化方便，來度化眾生？唯愿您不捨棄救世的大悲心，令各位修行的一切菩薩以及末法時代的眾生，智慧之眼清明，照亮心鏡，圓滿領悟如來無上的知見。

這裡正式陳述提問的意義有四點。由於上面佛陀說了菩薩的修行，首先要斷除輪迴的根本，因此這裡首先提問『應當如何斷除』，意思是說什麼是輪迴的根本。所以佛陀在下面回答，以恩愛貪慾是輪迴的根本。第二問輪迴有幾種根性，佛陀回答，因為兩種障礙，有五種根性的差別。第三問修行有多少種根性，佛陀回答，就以五種根性來顯示差別。第四問菩薩度化眾生有多少種方便，佛陀回答唯以大悲心、同事和願力。然而所問的重點在於修行以及利益眾生，因為菩薩的修行，本來就是爲了度化眾生而修行，也不捨棄眾生界，因為度化眾生就是修行。

說完這些話后，五體投地，這樣三次請求，始終如一。

當機者默默地等待。

這時，世尊告訴彌勒菩薩（Maitreya Bodhisattva，未來佛）說：『善哉！善哉！善男子。你們能夠爲了各位菩薩以及末法時代的眾生，請問如來深奧秘密微妙的意義，令各位菩薩潔凈清明智慧之眼，以及令一切末法時代的眾生永遠斷除輪迴，內心領悟實相，具備無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的真理的證悟）。你們現在仔細聽，我將為你們解說。』

讚歎和允許。

這時，彌勒菩薩恭敬地接受教誨，心生歡喜，以及各位大眾默默地聽著。

等待聆聽。

善男子，一切

【English Translation】 English version: Determined faith, no longer repeatedly following the cycle of rebirth with arising cyclical views.

Praise and gratitude.

Below is the formal statement of request.

World Honored One (Bhagavan, a respectful title for the Buddha). If all Bodhisattvas (Bodhisattva, practitioners who vow to become Buddhas) and sentient beings of the Dharma-ending Age wish to travel in the Great Nirvana Sea of the Tathagata (Tathagata, an epithet of the Buddha), how should they sever the root of Samsara (Samsara, the cycle of birth, death, and rebirth)? Among all the cycles of rebirth, how many kinds of natures are there? How many kinds of differences are there in cultivating Bodhi (Bodhi, enlightenment)? When returning to the mundane world, how many kinds of skillful means of teaching should be established to liberate sentient beings? May you not abandon your great compassion for saving the world, so that all practicing Bodhisattvas and sentient beings of the Dharma-ending Age may have clear wisdom eyes, illuminate the mirror of the mind, and fully realize the unsurpassed knowledge and vision of the Tathagata.

Here, the meaning of the formal statement of questions has four points. Because the Buddha spoke above about the practice of Bodhisattvas, first severing the root of Samsara, therefore, this first question asks 'how should one sever it,' meaning what is the root of Samsara. Therefore, the Buddha answers below that loving attachment and greed are the root of Samsara. The second question asks how many kinds of natures there are in Samsara, and the Buddha answers that because of two kinds of obstacles, there are five kinds of differences in nature. The third question asks how many kinds of natures there are in practice, and the Buddha answers that the differences are shown by the five natures. The fourth question asks how many skillful means Bodhisattvas have to liberate sentient beings, and the Buddha answers only with great compassion, acting together, and the power of vows. However, the focus of the questions is on practice and benefiting sentient beings, because the practice of Bodhisattvas is originally for the sake of liberating sentient beings, and they do not abandon the realm of sentient beings, because liberating sentient beings is practice.

After saying these words, he prostrated with five limbs touching the ground, requesting in this way three times, consistently from beginning to end.

The one ready to receive the teaching silently waits.

At that time, the World Honored One told Maitreya Bodhisattva (Maitreya Bodhisattva, the future Buddha), 'Excellent! Excellent! Good men. You are able to ask the Tathagata about the profound, secret, and subtle meaning for all Bodhisattvas and sentient beings of the Dharma-ending Age, so that all Bodhisattvas may have pure and clear wisdom eyes, and so that all sentient beings of the Dharma-ending Age may forever sever Samsara, realize the true nature in their minds, and possess Anutpattika-dharma-kshanti (Anutpattika-dharma-kshanti, the realization of the truth of the non-arising and non-ceasing of all dharmas). Now listen carefully, and I will explain it to you.'

Praise and permission.

At that time, Maitreya Bodhisattva respectfully received the teaching with joy, and all the assembly listened silently.

Waiting to listen.

Good men, all

眾生。從無始際。由有種種恩愛貪慾。故有輪迴。若諸世界一切種性。卵生胎生濕生化生。皆因淫慾。而正性命。當知輪迴。愛為根本。

此直答輪迴根本也。無明有二。一發業無明。二潤生無明。發業者。乃無始最初一念妄動。迷本圓明。故號無明。惟此但迷本有之法身。妄認五蘊幻妄身心為我者。乃前文殊章中所說。無始本起無明也。此雖迷真認妄。尚未續諸生死。但能發業而已。二潤生無明。正是生死相續輪迴之報本也。由前迷理無明。妄認五蘊身心為我。即於此幻身。復起男女好醜憎愛之見。而貪愛淫慾之想。因愛見而發。所謂汝愛我心。我憐汝色。以是因緣。百千萬劫。長在纏縛。故眾生迷法身慧命之真性。但以淫慾一事。而為受生稟命之正矣。故曰皆因淫慾而正性命。當知輪迴。愛為根本。故今修行。欲超生死得免輪迴。當以斷淫為第一義也。此正與楞嚴所說。世出世間。生與無生。盡在淫心斷與不斷故。今經的指先斷淫慾為修行之要。

由有諸欲。助發愛性。是故能令生死相續。

此正示愛慾為生死根本也。以眾生五蘊身心。元因愛慾而有。但以愛慾為性命之正故。貪慾之境雖多。即種種諸欲。皆是助發愛性之本。又不止酒肉五辛為助因也。以愛根既深。而助發愛性者日厚。心心著

【現代漢語翻譯】現代漢語譯本眾生從無始以來，由於存在各種恩愛和貪慾，所以才會有輪迴。如果各個世界的所有物種，無論是卵生、胎生、濕生還是化生，都是因為淫慾才得以形成生命。應當知道，輪迴的根本在於愛。

這段話直接回答了輪迴的根本。無明有兩種：一是發業無明，二是潤生無明。發業無明是指無始之初最初的一念妄動，迷惑了原本圓滿光明的本性，所以稱為無明。這只是迷惑了本有的法身，錯誤地認為五蘊幻妄的身心是『我』，就是前面《文殊章》中所說的無始本起無明。這雖然是迷真認妄，但尚未延續諸生死，只能引發業力。二是潤生無明，正是生死相續輪迴的根本。由於前面迷惑于理體的無明，錯誤地認為五蘊身心是『我』，因此對於這個幻身，又產生了男女好醜的憎愛之見，從而產生了貪愛淫慾的想法。因為愛見而引發，所以說『你愛我的心，我憐你的色』，因為這種因緣，百千萬劫都長久地處在纏縛之中。所以眾生迷惑於法身慧命的真性，只是把淫慾一事，作為受生稟命的正因。所以說『皆因淫慾而正性命，應當知道，輪迴的根本在於愛』。因此現在修行，想要超越生死，免除輪迴，應當以斷除淫慾為第一要義。這正是《楞嚴經》所說的，世間和出世間，生和無生，都在於淫心斷與不斷。現在這部經明確指出，首先斷除淫慾是修行的要點。

由於存在各種慾望，助長和激發了愛慾的本性，所以才能夠使生死相續。

這段話明確地揭示了愛慾是生死的根本。眾生的五蘊身心，原本是因為愛慾而產生的，因為把愛慾作為性命的正因，所以貪慾的境界雖然很多，但種種慾望，都是助長和激發愛慾本性的根本。又不僅僅是酒肉五辛是助因。因為愛根既然已經很深，那麼助長和激發愛慾本性的事物就日益增多，心心念念執著於此。

【English Translation】 English version Sentient beings, from beginningless time, due to various forms of affection, love, and greed, are subject to reincarnation. If all species in all worlds, whether born from eggs, wombs, moisture, or transformation, owe their very existence to sexual desire, then it should be understood that love is the root of reincarnation.

This directly answers the root of reincarnation. There are two types of ignorance (Avidya): karma-generating ignorance and rebirth-sustaining ignorance. Karma-generating ignorance refers to the initial moment of delusional movement from the beginningless past, obscuring the originally complete and luminous nature, hence it is called ignorance. This only deludes the inherent Dharmakaya (Dharma-body), mistakenly identifying the illusory body and mind of the five aggregates (Skandhas) as 'I,' which is the beginningless fundamental ignorance mentioned in the previous Manjusri Chapter. Although this is mistaking the real for the false, it has not yet continued the various cycles of birth and death, but can only generate karma. Rebirth-sustaining ignorance is precisely the root of the continuous cycle of birth and death. Due to the ignorance of principle mentioned earlier, mistakenly identifying the body and mind of the five aggregates as 'I,' one then develops views of love and hate based on the beauty or ugliness of men and women in relation to this illusory body, thus generating thoughts of greedy love and sexual desire. Because of love and views, it is said, 'You love my heart, and I cherish your appearance.' Due to this cause and condition, for hundreds of thousands of kalpas (aeons), one remains bound. Therefore, sentient beings are deluded about the true nature of the Dharmakaya and wisdom-life, and only take sexual desire as the primary cause of receiving life. Hence it is said, 'All owe their very existence to sexual desire, and it should be understood that love is the root of reincarnation.' Therefore, in present practice, if one wishes to transcend birth and death and avoid reincarnation, one should make the severance of sexual desire the primary goal. This is precisely what the Surangama Sutra says: 'Worldly and transcendental, birth and non-birth, all depend on whether the mind of sexual desire is severed or not.' This sutra specifically points out that first severing sexual desire is the key to practice.

Due to the existence of various desires, which aid and stimulate the nature of love, it is possible for birth and death to continue.

This clearly reveals that love and desire are the root of birth and death. The five aggregates of sentient beings originally arise from love and desire, and because they take love and desire as the primary cause of life, although there are many realms of greed, all kinds of desires are the root of aiding and stimulating the nature of love. It is not just wine, meat, and the five pungent spices that are contributing factors. Since the root of love is already deep, the things that aid and stimulate the nature of love increase day by day, and the mind is constantly attached to them.

欲。唸唸潤生。是故能令生死相續也。下示輪迴之本。

欲因愛生。命因欲有。眾生愛命。還依欲本。愛慾為因。愛命為果。

此申明愛慾為生死根本也。欲因愛生者。上云由有諸欲助發愛性。蓋言諸欲亦從愛而生也。以愛為根本。欲為助因故。然欲者貪也。愛者淫根也。以眾生淫心所愛者。男女之美色。因愛其色。故貪種種。飲食厚味以養之。鉛華錦繡以飾之。薦褥溫軟以適之。乃至聲色以悅之。一切諸欲。皆從淫心而發也。故曰欲因愛生也。命因欲有者。以眾生一生所欲染者。男女之色也。及死後捨命未受后報。尚有中陰身。此身別無所見。但求欲境故。千萬里遙見男女交媾之處。若曾有宿染愛緣者。即速疾至前。則以男女之想。為己有。渴愛心極。則乘愛涎。流入母腹。守此精血。納想不捨。遂結為胎。此受命之元故。曰命因欲有也。故資其生者。乃愛慾為因。及受后報之身。乃以愛命為果。此其所以生死相續而不休也。楞嚴眾生相續發明此義。下示輪迴之狀。

由於欲境。起諸違順。境背愛心。而生憎嫉。造種種業。是故復生地獄餓鬼。

此明三途惡報苦果皆因淫慾而有也。以愛心熾盛。奔趣欲境。然境有違順若境順其心。則愛益滋甚若境違心。便生憎嫉。乃至嗔怒打罵。甚至殺害

【現代漢語翻譯】現代漢語譯本：慾望，唸唸滋潤生命，因此能夠使生死輪迴相續不斷。下面揭示輪迴的根本。

慾望因愛而生，生命因慾望而存在。眾生貪愛生命，還是依賴於慾望這個根本。以愛慾為原因，愛惜生命為結果。

這裡申明愛慾是生死的根本。『欲因愛生』，上面說因為有各種慾望幫助引發愛性，大概是說各種慾望也是從愛而生的。以愛為根本，慾望為輔助的原因。慾望就是貪婪。愛就是淫慾的根源。因為眾生淫心所愛的是男女的美色，因為愛其美色，所以貪求種種飲食美味來滋養它，用華麗的服飾來裝飾它，用溫暖柔軟的床褥來使它舒適，乃至用聲色來愉悅它。一切的慾望，都是從淫心而發。所以說『欲因愛生』。『命因欲有』，因為眾生一生所貪戀染著的，是男女的色慾。以及死後捨棄生命還沒有接受後世果報的時候，還有中陰身（指死亡到投胎之間的過渡狀態）。這個中陰身沒有別的所見，只是尋求慾望的境界。所以即使千萬里遙遠，見到男女交媾的地方，如果曾經有前世的愛戀因緣，就迅速地來到前面，把男女的交合之想，當作自己所有。渴愛的心理到了極點，就乘著愛慾的涎水，流入母親的腹中，守護著精血，納想不捨，於是就結成了胎。這是受命的根源，所以說『命因欲有』。所以資助其生命的，是愛慾為原因，以及接受後世果報的身體，是以愛命為結果。這就是生死相續而不會停止的原因。《楞嚴經》中關於眾生相續的論述闡明了這個道理。下面揭示輪迴的狀態。

由於貪求慾望的境界，產生各種違背和順從。境界違背愛心，就產生憎恨嫉妒，造作種種惡業，因此又會墮入地獄、餓鬼道。

這裡說明三途（地獄、餓鬼、畜生）惡報的苦果都是因為淫慾而產生的。因為愛心熾盛，奔向追求慾望的境界。然而境界有違背和順從，如果境界順從他的心意，那麼愛就更加滋長；如果境界違揹他的心意，就產生憎恨嫉妒，乃至嗔怒打罵，甚至殺害。

【English Translation】 English version: Desire, with every thought, nourishes life, and therefore it can cause the cycle of birth and death to continue endlessly. The following reveals the root of reincarnation.

Desire arises from love, and life exists because of desire. Sentient beings cherish life, still relying on the root of desire. Taking love and desire as the cause, cherishing life is the result.

This clarifies that love and desire are the root of birth and death. 'Desire arises from love,' as mentioned above, because various desires help to initiate the nature of love, generally speaking, various desires also arise from love. Taking love as the root, desire is the auxiliary cause. Desire is greed. Love is the root of lust. Because what sentient beings love with their lustful hearts is the beauty of men and women, because they love their beauty, they greedily seek various delicious foods to nourish it, use gorgeous clothing to adorn it, use warm and soft bedding to make it comfortable, and even use sounds and sights to please it. All desires arise from lustful hearts. Therefore, it is said, 'Desire arises from love.' 'Life exists because of desire,' because what sentient beings crave and are attached to throughout their lives is the lust of men and women. And after death, when they abandon their lives and have not yet received their future retribution, there is still the intermediate state (referring to the transitional state between death and rebirth). This intermediate being has nothing else to see, but only seeks the realm of desire. Therefore, even if it is tens of thousands of miles away, when it sees the place where men and women are having intercourse, if it has past karmic connections of love, it quickly comes forward, taking the thought of the union of men and women as its own. When the thirst for love reaches its extreme, it rides on the saliva of love and desire, flows into the mother's womb, guards the essence and blood, and clings to its thoughts without letting go, thus forming the embryo. This is the origin of receiving life, so it is said, 'Life exists because of desire.' Therefore, what nourishes life is love and desire as the cause, and the body that receives future retribution is the result of cherishing life. This is why birth and death continue endlessly. The discourse on the continuity of sentient beings in the Shurangama Sutra clarifies this principle. The following reveals the state of reincarnation.

Due to craving for the realm of desire, various oppositions and compliances arise. When the realm goes against the loving heart, hatred and jealousy arise, creating various evil karmas, and therefore one falls into hell and the realm of hungry ghosts.

This explains that the suffering results of the three evil paths (hell, hungry ghosts, and animals) all arise from lustful desires. Because the loving heart is blazing, it rushes to pursue the realm of desire. However, the realm has opposition and compliance. If the realm complies with his heart, then love grows even more; if the realm goes against his heart, then hatred and jealousy arise, even anger, scolding, and even killing.

。則無惡而不造。所以復招三途地獄之劇苦。皆因愛而致也。

舍惡樂善。復現人天。

此明由愛而感人天之果也。上言。造種種業。總之不出十惡業。謂身三殺盜淫。口四妄言綺語兩舌惡口。意三貪嗔癡。此十惡業。皆由愛慾而發。若備造則感三途之報。若平平不造。則感生人道。若增修善品。則感生天上。蓋人天由愛厭業道。亦從愛而致也。

又知諸愛可厭惡故。棄愛樂舍。還滋愛本。便現有為增上善果。皆輪迴故。不成聖道。

上言人天。且指六慾天報。言六天全未斷欲。但不作惡故。為十善所感。此明色界已上諸天愛染不生。精修梵行。然所修者。但知愛慾。是染是粗障。故深厭離。故云棄愛樂舍。且欣上是凈是妙是離。故欣樂取證。然欣亦愛也。故云還滋愛本。由此但名有為增上善果。未超生死。故云皆是輪迴不成聖道。良由以愛舍愛故。生死不斷。所謂饒君修到非非想。也落禪家第二籌。以生死情根未斷故也。

是故。眾生欲脫生死免諸輪迴。先斷貪慾。及除愛渴。

此總結輪迴根本皆貪慾渴愛之過患也。

善男子。菩薩變化示現世間。非愛為本。但以慈悲。令彼舍愛。假諸貪慾。而入生死。若諸末世一切眾生。能捨諸欲。及除憎愛。永斷輪迴。勤求如來圓

【現代漢語翻譯】則無惡而不造，因此又招致三途地獄的巨大痛苦，都是因為愛而導致的。

捨棄惡行，喜好善行，便會再次顯現人天果報。

這說明由愛而感得人天果報。上面說，造作種種業，總的來說不出十惡業，即身三（殺、盜、淫），口四（妄言、綺語、兩舌、惡口），意三（貪、嗔、癡）。這十惡業，都是由愛慾而引發。如果全部造作，則感得三途的果報。如果平平常常不造作，則感得生於人道。如果增加修習善行，則感得生於天上。人天果報由厭惡業道而得，也是從愛而導致的。

又知道各種愛是可厭惡的，因此捨棄愛而喜好舍，仍然滋長了愛的根本，便顯現有為增上的善果，都是輪迴的緣故，不能成就聖道。

上面說的人天，且指六慾天的果報。說六慾天完全沒有斷除慾望，只是不作惡，所以為十善所感。這裡說明已上諸天愛染不生，精進修習梵行，然而所修習的，只是知道愛慾是染污、是粗糙的障礙，所以深深厭離，因此說『棄愛樂舍』。且欣喜上界是清凈、是美妙、是遠離，所以欣喜樂於取證。然而欣喜也是愛啊，所以說『還滋愛本』。由此只能稱為有為增上的善果，沒有超出⽣死輪迴，所以說『皆是輪迴不成聖道』。正是因為以愛舍愛的緣故，⽣死不斷。所謂即使你修行到非非想處天，也落在禪家的第二籌，因為⽣死情根沒有斷除的緣故。

因此，眾生想要脫離⽣死，免除各種輪迴，首先要斷除貪慾，以及去除愛渴。

這是總結輪迴的根本都是貪慾渴愛的過患。

善男子，菩薩變化示現於世間，不是以愛為根本，只是以慈悲，令他們捨棄愛，假借各種貪慾，而進入⽣死。如果末世的一切眾生，能夠捨棄各種慾望，以及去除憎愛，永遠斷除輪迴，勤奮尋求如來圓

【English Translation】 Then there is no evil that is not committed, and thus one invites the extreme suffering of the three evil paths and hells, all caused by love.

Abandoning evil and delighting in good, one reappears in the realms of humans and gods (Deva).

This explains that the fruits of humans and gods are felt due to love. Above it was said that creating various karmas, in general, does not go beyond the ten non-virtuous actions, namely the three of body (killing, stealing, and sexual misconduct), the four of speech (false speech, embellished speech, divisive speech, harsh speech), and the three of mind (greed, hatred, and delusion). These ten non-virtuous actions are all initiated by desire and love. If one commits all of them, one will feel the retribution of the three evil paths. If one does not commit them in an ordinary way, one will feel rebirth in the human realm. If one increases the cultivation of virtuous qualities, one will feel rebirth in the heavens (Deva realm). The fruits of humans and gods are obtained by disliking the path of karma, and are also caused by love.

Furthermore, knowing that all loves are detestable, one abandons love and delights in renunciation, yet still nourishes the root of love, and thus manifests conditioned, superior, virtuous results, all of which are within Samsara, and do not lead to the attainment of the holy path.

The humans and gods mentioned above refer to the rewards of the six desire realms (Six Desire Heavens). It is said that the six heavens have not completely cut off desire, but because they do not commit evil, they are influenced by the ten virtues. This explains that in the heavens above, love and attachment do not arise, and they diligently cultivate pure conduct (Brahmacharya). However, what they cultivate is only knowing that desire and love are defilements, coarse obstacles, so they deeply detest and abandon them, hence the saying 'abandon love and delight in renunciation'. And they rejoice that the upper realms are pure, wonderful, and detached, so they rejoice and delight in attaining proof. However, rejoicing is also love, so it is said 'still nourishes the root of love'. Therefore, this is only called conditioned, superior, virtuous results, not transcending birth and death, so it is said 'all are within Samsara and do not lead to the holy path'. It is precisely because of abandoning love with love that birth and death continue. The so-called even if you cultivate to the realm of neither perception nor non-perception (Neither-perception-nor-non-perception), you still fall into the second category of Zen practitioners, because the root of emotional attachment to birth and death has not been cut off.

Therefore, sentient beings who wish to escape birth and death and avoid all cycles of reincarnation must first cut off greed and eliminate the thirst for love.

This summarizes that the root of reincarnation is all the fault of greed and thirst for love.

Good man, Bodhisattvas transform and manifest in the world, not with love as their basis, but only with compassion, to cause them to abandon love, borrowing various desires, and entering birth and death. If all sentient beings in the future age can abandon all desires and eliminate hatred and love, they will forever cut off reincarnation and diligently seek the Tathagata's perfect

覺境界。于清凈心。便得開悟。

此釋疑顯權也。恐有疑雲。菩薩入諸生死。豈非貪慾之過耶。故此釋云。菩薩但示貪慾。而入生死。以同事攝。令彼舍貪。乃是權現。非實事也。然修行者。必斷貪慾。于清凈心。方得開悟耳。

上答輪迴根本。下答種性。

善男子。一切眾生由本貪慾。發揮無明。顯出五性。差別不等。依二種障。而現深淺。云何二障。一者理障。礙正知見。二者事障。續諸生死。

此下答輪迴問有幾種性也。謂理事二障。為輪迴性。性體也。以理障乃發業無明。事障乃潤生無明輪迴生死。以二障為體。即修行差別。亦因無明厚薄二障淺深而顯也。

云何五性。善男子。若此二障未得斷滅。名未成佛。

此下正答修行有幾種性。先徴后釋也。五性者。一凡夫種性。二二乘種性。三菩薩種性。四不定種性。五外道種性。此初凡夫種性也。

若諸眾生。永舍貪慾。先除事障。未斷理障。但能悟入聲聞緣覺。未能顯住菩薩境界。

此二乘種性也。以二乘人。但斷六識三毒。離分段生死。故云永舍貪慾。經云。但盡生死。謂為滅度。其實未得一切滅度。

善男子。若諸末世一切眾生。欲泛如來大圓覺海。先當發願勤斷二障。二障已伏。即能悟入菩薩

【現代漢語翻譯】現代漢語譯本：覺悟的境界。在清凈的心中，便能得到開悟。

這是爲了消除疑惑，彰顯權巧方便。恐怕有人疑惑：菩薩進入各種生死輪迴，難道不是因為貪慾的過錯嗎？所以這裡解釋說，菩薩只是示現貪慾，而進入生死輪迴，用同事攝受的方法，使他們捨棄貪慾。這是一種權巧的示現，不是真實的事情。然而修行的人，必須斷除貪慾，在清凈的心中，才能得到開悟。

上面回答了輪迴的根本，下面回答種性。

善男子，一切眾生由於根本的貪慾，引發無明，顯現出五種性質，差別不等。依靠兩種障礙，而顯現出深淺的程度。什麼是兩種障礙？一是理障，障礙正確的知見；二是事障，延續各種生死。

這裡回答關於輪迴的問題，有幾種種性。所說的理事二障，是輪迴的性質，是性質的本體。因為理障是引發業力的無明，事障是滋潤生死的無明，輪迴生死以這兩種障礙為本體。修行上的差別，也是因為無明的厚薄，兩種障礙的深淺而顯現的。

什麼是五種性質？善男子，如果這兩種障礙沒有得到斷滅，就叫做未成佛。

這裡正式回答修行有幾種種性。先提出問題，然後解釋。五種性質是：一、凡夫種性；二、二乘（聲聞和緣覺）種性；三、菩薩種性；四、不定種性；五、外道種性。這是最初的凡夫種性。

如果各種眾生，永遠捨棄貪慾，先去除事障，未斷理障，只能領悟進入聲聞、緣覺的境界，不能夠顯現安住于菩薩的境界。

這是二乘種性。因為二乘人，只是斷除了六識的三毒，脫離了分段生死，所以說永遠捨棄貪慾。《經》中說：『只是斷盡生死，就認為是滅度。』其實並沒有得到一切的滅度。

善男子，如果各種末世的一切眾生，想要泛遊如來廣大的圓覺海，首先應當發願勤奮地斷除兩種障礙。兩種障礙已經被降伏，就能領悟進入菩薩的境界。

【English Translation】 English version: The realm of awakening. In a pure mind, one can attain enlightenment.

This is to dispel doubts and reveal expedient means (upaya). It is feared that there may be doubts: Bodhisattvas entering various cycles of birth and death, isn't that due to the fault of greed? Therefore, it is explained here that Bodhisattvas merely demonstrate greed and enter the cycles of birth and death, using the method of assimilation to lead them to abandon greed. This is an expedient manifestation, not a real event. However, practitioners must cut off greed and only in a pure mind can they attain enlightenment.

The above answers the root of reincarnation, and the following answers the nature (gotra).

Good man, all sentient beings, due to fundamental greed, give rise to ignorance (avidya), manifesting five natures, which are unequal in their differences. Relying on two kinds of obstacles, they manifest varying degrees of depth. What are the two obstacles? First, the obstacle of principle (理障, lǐzhàng), which hinders correct knowledge and views; second, the obstacle of phenomena (事障, shìzhàng), which continues various cycles of birth and death.

This answers the question about reincarnation, asking how many natures there are. The so-called two obstacles of principle and phenomena are the nature of reincarnation, the essence of nature. Because the obstacle of principle is the ignorance that initiates karma, and the obstacle of phenomena is the ignorance that nourishes birth and death, reincarnation takes these two obstacles as its essence. The differences in practice are also manifested due to the thickness of ignorance and the depth of the two obstacles.

What are the five natures? Good man, if these two obstacles have not been cut off and extinguished, it is called not yet becoming a Buddha.

This formally answers how many natures there are in practice. First, the question is raised, and then explained. The five natures are: first, the nature of ordinary beings (凡夫種性, fánfū zhǒngxìng); second, the nature of the two vehicles (聲聞緣覺, shēngwén yuánjué) (Śrāvaka and Pratyekabuddha); third, the nature of Bodhisattvas (菩薩種性, púsà zhǒngxìng); fourth, the undetermined nature (不定種性, bùdìng zhǒngxìng); fifth, the nature of heretics (外道種性, wàidào zhǒngxìng). This is the initial nature of ordinary beings.

If various sentient beings, forever abandon greed, first remove the obstacle of phenomena, and have not cut off the obstacle of principle, they can only comprehend and enter the realm of Śrāvakas and Pratyekabuddhas, and cannot manifest and abide in the realm of Bodhisattvas.

This is the nature of the two vehicles. Because people of the two vehicles only cut off the three poisons of the six consciousnesses and escape from the segmented birth and death (分段生死, fēnduàn shēngsǐ), it is said that they forever abandon greed. The Sutra says: 'Merely exhausting birth and death is considered liberation.' In reality, they have not attained complete liberation.

Good man, if all sentient beings in the various latter ages wish to sail the great perfect enlightenment sea of the Tathagata (如來, Rúlái), they should first make a vow to diligently cut off the two obstacles. Once the two obstacles have been subdued, they can comprehend and enter the realm of Bodhisattvas.

境界。若事理障已永斷滅。即入如來微妙圓覺。滿足菩提及大涅槃。

此菩薩種性也。三賢伏二障。地上斷二障。論云。分別二障極喜無。六七俱生地地除。若金剛道后。異熟已空。則二障永斷。即入如來大涅槃海。

善男子。一切眾生。皆證圓覺。逢善知識。依彼所作因地法行。爾時修習。便有頓漸。若遇如來無上菩提正修行路。根無大小。皆成佛果。

此不定種性也。若言一切眾生皆證圓覺。則各各皆是如來種性矣。何有不定之差耶。但彼各人所遇善知識。依各自修因地法行而開示之。因此修習。則有頓漸不同。此不定性。在師不在根。所謂聞熏成種也。若遇大善知識。以如來正修行路開導修行。則根無大小。皆成佛果。此顯佛性是一因師不定故。楞伽要親最勝知識也。此則三乘皆不定攝。

若諸眾生。雖求善友。遇邪見者。未得正悟。是則名為外道種性。邪師過謬。非眾生咎。是名眾生五性差別。

此外道種性也。既云一切眾生皆證圓覺。無有不成佛者。何得有邪。良由所遇邪師邪教。故成邪耳。此但邪師之過。非眾生佛性之過也。此經圓教大乘。無機不攝。以因師邪而邪。若舍邪歸正。無一不成佛者。闡提作佛義見於此。

上答修習差別。下答化生差別。

善男

【現代漢語翻譯】現代漢語譯本：境界。如果事障和理障已經永遠斷滅，就進入如來微妙圓覺的境界，圓滿菩提和大涅槃。這是菩薩的種性。三賢位的菩薩降伏兩種障礙，地上位的菩薩斷除兩種障礙。《瑜伽師地論》說：『分別二障極喜無，六七俱生地地除。』如果金剛道后，異熟果已經空盡，那麼兩種障礙就永遠斷除，進入如來的大涅槃海。善男子，一切眾生，都證得圓覺。如果遇到善知識，依隨他們所教導的因地法門修行，這時修習，便有頓悟和漸悟的差別。如果遇到如來無上菩提的正修行道路，根器無論大小，都能成就佛果。這是不定種性。如果說一切眾生都證得圓覺，那麼每個眾生都是如來的種性了。為什麼還有不定種性的差別呢？只是因為每個人所遇到的善知識不同，依隨各自所修的因地法門而開示。因此修習，就有頓悟和漸悟的不同。這種不定性，在於老師而不在於根器，這就是所謂的聞熏成種。如果遇到大善知識，以如來的正修行道路開導修行，那麼根器無論大小，都能成就佛果。這顯示了佛性是一樣的，只是因為老師的不確定。所以《楞伽經》強調要親近最殊勝的知識。這就可以將三乘都歸於不定種性。如果各種眾生，雖然尋求善友，卻遇到邪見的人，沒有得到正確的覺悟，這就叫做外道種性。這是邪師的過錯，不是眾生的罪過。這就是眾生五種性（種性：性質）的差別。這是外道種性。既然說一切眾生都證得圓覺，沒有不能成佛的，為什麼會有邪呢？這是由於所遇到的邪師邪教，才成為邪的。這只是邪師的過錯，不是眾生佛性的過錯。這部經是圓教大乘，沒有不能攝受的根機。因為老師的邪惡而變得邪惡，如果捨棄邪惡歸於正道，沒有一個不能成佛的。一闡提（闡提：斷善根的人）可以成佛的意義就在這裡。上面回答了修習的差別，下面回答化生的差別。善男子。

【English Translation】 English version: Realm. If the obstructions of phenomena and principle are forever severed and extinguished, one enters the subtle and perfect enlightenment of the Tathagata (如來: Thus Come One), fulfilling Bodhi (菩提: enlightenment) and Great Nirvana (大涅槃: Great Nirvana). This is the Bodhisattva (菩薩: enlightenment being) nature. The Three Sages subdue the two obstructions, and those on the Grounds (十地: Ten Grounds) sever the two obstructions. The Treatise says: 'The two obstructions of discrimination are absent in the Joyful Ground (極喜地: Extremely Joyful Ground), the sixth and seventh consciousnesses are born together, and the Grounds eliminate them.' If, after the Vajra Path (金剛道: Diamond Path), the fruition of karma is empty, then the two obstructions are forever severed, and one enters the Great Nirvana Sea of the Tathagata. Good man, all sentient beings all realize perfect enlightenment. If they encounter good advisors, and rely on the causal practices taught by them, then at the time of practice, there will be sudden and gradual differences. If one encounters the correct path of practice for the unsurpassed Bodhi of the Tathagata, regardless of the capacity of their faculties, all will achieve Buddhahood. This is the indeterminate nature. If it is said that all sentient beings realize perfect enlightenment, then each and every one is of the Tathagata nature. Why then is there a difference of indeterminate nature? It is only because the good advisors encountered by each person are different, and they are instructed according to the causal practices they cultivate. Therefore, in practice, there are differences between sudden and gradual enlightenment. This indeterminate nature lies in the teacher, not in the faculties, which is what is meant by 'hearing and熏習 (xun xi: perfuming) becoming a seed.' If one encounters a great good advisor, who guides practice with the correct path of practice of the Tathagata, then regardless of the capacity of their faculties, all will achieve Buddhahood. This shows that the Buddha-nature is the same, but the teacher is uncertain. Therefore, the Lankavatara Sutra (楞伽經: Lankavatara Sutra) emphasizes the importance of being close to the most excellent knowledge. This means that all three vehicles are included in the indeterminate nature. If sentient beings, although seeking good friends, encounter those with wrong views, and do not attain correct enlightenment, then they are called of the heretical nature. The fault lies with the heretical teacher, not with the sentient beings. This is called the difference of the five natures of sentient beings. This is the heretical nature. Since it is said that all sentient beings realize perfect enlightenment, and none cannot become Buddhas, why is there heresy? It is because of the heretical teachers and heretical teachings encountered that they become heretical. This is only the fault of the heretical teacher, not the fault of the Buddha-nature of sentient beings. This sutra is of the perfect teaching and the Great Vehicle, and includes all capacities. Because of the heresy of the teacher, one becomes heretical. If one abandons heresy and returns to the correct path, none will fail to become Buddhas. The meaning of an icchantika (闡提: one who has severed their roots of goodness) becoming a Buddha is seen here. The above answers the difference in practice, and the following answers the difference in transformation and birth. Good man.

子。菩薩唯以大悲方便。入諸世間。開發未悟。乃至示現種種形相逆順境界。與其同事。化令成佛。皆依無始清凈願力。

此答菩薩回入塵勞有幾方便之問也。謂菩薩利生方便雖多。唯以大悲為首。大愿持之。以同事攝之。是為妙行。然菩薩度生。以四攝法。所謂佈施。愛語。利行。同事。此經重在斷欲為首故。獨稱同事。為斷愛之妙行也。茍非願力所持。冒然同事。無不墮者。故要依無始清凈願力也。

若諸末世一切眾生。于大圓覺。起增上心。當發菩薩清凈大愿。應作是言。愿我今者。住佛圓覺。求善知識莫值外道及與二乘。依愿修行。漸斷諸障。障盡愿滿便登解脫清凈法殿。證大圓覺妙莊嚴域。

此言不但菩薩利生依大願力。即末世修行之人。亦當以大愿持心故。不墮邪見也。謂菩薩修行。于大圓覺。起增上心者。此乃決志成佛之人也。故先發愿言。我今住佛圓覺。志願成佛。故所求知識。莫值外道邪師及二乘劣解壞我善根。愿得菩薩最勝知識。依教修行。漸斷諸障。若得障盡愿滿。則成就佛果矣。妙莊嚴域。乃佛之果海也。

爾時世尊。欲重宣此義。而說偈言。

彌勒汝當知　　一切諸眾生　　不得大解脫　皆由貪慾故　　墮落於生死　　若能斷增愛　及與貪嗔癡　　不因

【現代漢語翻譯】現代漢語譯本：彌勒菩薩，菩薩唯獨以大慈悲的方便法門，進入各個世間，啓發那些尚未覺悟的眾生，乃至示現種種順境或逆境的形相，與他們一同經歷，教化他們成就佛果，這一切都依靠著無始以來的清凈願力。

這段經文回答了菩薩迴歸世間度化眾生有多少方便法門的問題。意思是說，菩薩利益眾生的方便法門雖然很多，但以大慈悲為首要，以大願力來支援，用同事（一同經歷）的方法來攝受，這是最妙的修行。然而，菩薩度化眾生，通常使用四攝法，也就是佈施、愛語、利行、同事。這部經特別強調以斷除慾望為首要，所以只提到了同事，作為斷除貪愛的妙行。如果不是願力所支援，貿然與眾生一同經歷，沒有不墮落的。所以一定要依靠無始以來的清凈願力。

如果末法時代的一切眾生，對於大圓覺的道理，生起增上心（強烈的希求心），應當發起菩薩清凈的大愿，應該這樣說：『愿我現在安住于佛的圓覺境界，尋求善知識的時候，不要遇到外道以及二乘人，依靠善知識的教導修行，逐漸斷除各種障礙，障礙斷盡，願力圓滿，便能登上解脫清凈的法殿，證得大圓覺的妙莊嚴國土。』

這段經文說明，不只是菩薩利益眾生要依靠大願力，即使是末法時代修行的人，也應當以大願力來持守自己的心，這樣才不會墮入邪見。意思是說，菩薩修行，對於大圓覺的道理，生起增上心的人，這是立志要成就佛果的人。所以先要發願說：『我現在安住于佛的圓覺境界』，志願要成就佛果。因此，所尋求的善知識，不要遇到外道邪師以及二乘的低劣見解，壞了我的善根。愿能得到菩薩最殊勝的知識，依靠教導修行，逐漸斷除各種障礙。如果能夠障礙斷盡，願力圓滿，就能成就佛果了。妙莊嚴域，就是佛的果海。

這時，世尊想要再次宣說這個道理，所以說了下面的偈頌：

彌勒你應當知道，一切的眾生，不能得到大解脫，都是因為貪慾的緣故，墮落在生死輪迴之中，如果能夠斷除增長的愛慾，以及貪嗔癡，不因為...

【English Translation】 English version: Maitreya (name of a Bodhisattva), Bodhisattvas solely rely on the expedient means of great compassion to enter all realms of existence, awakening those who are not yet enlightened, even manifesting various forms of favorable or adverse circumstances, experiencing them together with sentient beings, and transforming them to achieve Buddhahood. All of this depends on the power of beginningless pure vows.

This passage answers the question of how many expedient means Bodhisattvas have to return to the world to liberate sentient beings. It means that although Bodhisattvas have many expedient means to benefit sentient beings, great compassion is the most important, supported by great vows, and using the method of 'experiencing together' to embrace them. This is the most wonderful practice. However, Bodhisattvas usually use the Four Embracing Dharmas to liberate sentient beings, which are generosity, kind speech, beneficial action, and experiencing together. This sutra particularly emphasizes eliminating desires as the most important, so it only mentions 'experiencing together' as the wonderful practice to eliminate attachment. If it is not supported by the power of vows, rashly experiencing things together with sentient beings will inevitably lead to falling. Therefore, it is necessary to rely on the power of beginningless pure vows.

If all sentient beings in the Dharma-ending Age develop a strong aspiration for the great perfect enlightenment (Mahā-pari-nirvāṇa), they should make the pure great vows of a Bodhisattva, and should say: 'May I now abide in the perfect enlightenment of the Buddha, and when seeking good teachers, may I not encounter externalists (non-Buddhists) or those of the Two Vehicles (Śrāvakas and Pratyekabuddhas), but rely on the teachings of good teachers to cultivate, gradually eliminating all obstacles. When obstacles are eliminated and vows are fulfilled, I will ascend to the pure hall of liberation and attain the wonderfully adorned realm of great perfect enlightenment.'

This passage explains that not only do Bodhisattvas rely on the power of great vows to benefit sentient beings, but even those who cultivate in the Dharma-ending Age should also uphold their minds with the power of great vows, so that they will not fall into wrong views. It means that Bodhisattvas who cultivate and develop a strong aspiration for the great perfect enlightenment are those who are determined to achieve Buddhahood. Therefore, they should first make a vow saying: 'I now abide in the perfect enlightenment of the Buddha', vowing to achieve Buddhahood. Therefore, the good teachers sought should not be externalist heretics or the inferior views of the Two Vehicles, which would destroy my good roots. May I obtain the most excellent knowledge of Bodhisattvas, rely on the teachings to cultivate, and gradually eliminate all obstacles. If obstacles can be eliminated and vows fulfilled, then Buddhahood can be achieved. The wonderfully adorned realm is the ocean of the Buddha's fruition.

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

Maitreya, you should know that all sentient beings cannot attain great liberation because of greed, falling into the cycle of birth and death. If one can cut off increasing desire, as well as greed, anger, and ignorance, not because...

差別性　　皆得成佛道

長行言。五性因二障而有差別。偈言。但能頓斷煩惱。不拘五性差別。則當一時頓成佛果也。

二障永消滅　　求師得正悟　　隨順菩薩愿　依止大涅槃　　十方諸菩薩　　皆以大悲願　示現入生死　　現在修行者　　及末世眾生　勤斷諸愛見　　便歸大圓覺

於是。清凈慧菩薩。在大眾中。即從座起。頂禮佛足。右繞三匝。長跪叉手。而白佛言。

進問威儀。

大悲世尊。為我等輩。廣說如是不思議事。本所不見。本所不聞。我等今者蒙佛善誘。身心泰然得大饒益。

贊謝。

愿為諸來一切法眾。重宣法王圓滿覺性。一切眾生及諸菩薩如來世尊所證所得。云何差別。令末世眾生聞此聖教。隨順開悟。漸次能入。

此問圓覺妙性聖凡平等因何而有修證差別也。因前云知是空華即無輪轉。此則一超頓登佛地。不涉漸次矣。又云。一切眾生皆證圓覺。此則本無差別之性矣。上問差別。佛答以因二障淺深而有。今問修證差別。意謂覺性既是平等。則二障亦不能為差別故。今問從凡至聖修證。云何而有差別也。

作是語已。五體投地。如是三請。終而復始。

當機默佇。

爾時世尊。告清凈慧菩薩言。善哉善哉。善男子。汝

【現代漢語翻譯】現代漢語譯本差別性　　皆得成佛道

長行說，五性（眾生的五種根性）因二障（煩惱障和所知障）而有差別。偈語說，只要能夠立刻斷除煩惱，不拘泥於五性的差別，那麼就能在同一時間頓悟成佛。

二障永消滅　　求師得正悟　　隨順菩薩愿依止大涅槃　　十方諸菩薩　　皆以大悲願示現入生死　　現在修行者　　及末世眾生勤斷諸愛見　　便歸大圓覺

這時，清凈慧菩薩在大眾中，立即從座位上站起，頂禮佛足，右繞佛三圈，長跪合掌，向佛稟告說：

進問的威儀。

大慈大悲的世尊，爲了我們這些人，廣泛地講述了這樣不可思議的事情，這些是我們原本沒有見過、沒有聽過的。我們現在蒙受佛的善巧引導，身心安泰，得到極大的利益。

讚歎感謝。

希望您爲了所有前來聽法的眾生，再次宣講法王的圓滿覺性，以及一切眾生、諸位菩薩、如來世尊所證悟和獲得的境界，它們之間有什麼差別？讓末世的眾生聽聞這神聖的教誨，能夠隨順教導而開悟，逐漸地進入（圓覺的境界）。

這裡問的是圓覺妙性的聖人與凡人在修證上的差別，是因為什麼而產生的。因為前面說『知道是空花，就沒有輪轉』，這就可以一超直入佛地，不涉及漸次的過程了。又說『一切眾生都證得圓覺』，這本來就沒有差別的自性。上面問的是差別，佛回答是因為二障的深淺而有。現在問的是修證的差別，意思是說覺性既然是平等的，那麼二障也不能成為差別的原因。現在問的是從凡人到聖人的修證，為什麼會有差別呢？

說完這些話后，五體投地，這樣三次請求，始終如一。

當機者默默地等待。

這時，世尊告訴清凈慧菩薩說：『好啊！好啊！善男子，你……』

【English Translation】 English version Difference　　All can attain Buddhahood

The prose passage says that the five natures (the five kinds of dispositions of sentient beings) have differences because of the two obstacles (the obstacle of afflictions and the obstacle of knowledge). The verse says that as long as one can instantly cut off afflictions, without being bound by the differences of the five natures, then one can instantly attain the fruit of Buddhahood at once.

The two obstacles are forever extinguished　　Seeking a teacher, one obtains correct enlightenment　　Complying with the vows of Bodhisattvas Relying on Great Nirvana　　The Bodhisattvas of the ten directions　　All manifest with great vows of compassion Appearing in birth and death　　Practitioners of the present　　And sentient beings of the future Diligently cutting off all love and views　　Then return to Great Perfect Enlightenment

At that time, the Bodhisattva Pure Wisdom, in the midst of the assembly, immediately rose from his seat, prostrated at the Buddha's feet, circumambulated the Buddha three times to the right, knelt with his palms together, and said to the Buddha:

The proper conduct of asking questions.

Greatly compassionate World Honored One, for the sake of beings like us, you have extensively explained such inconceivable matters, which we have never seen or heard before. Now, we are fortunate to receive the Buddha's skillful guidance, and our bodies and minds are peaceful and greatly benefited.

Praise and gratitude.

May you, for the sake of all the Dharma assemblies that have come, again proclaim the Dharma King's perfect enlightened nature, and the states of realization and attainment of all sentient beings, all Bodhisattvas, and the Thus Come One World Honored One. What are the differences between them? May the sentient beings of the future hear this sacred teaching, be enlightened by following the teachings, and gradually enter (the state of Perfect Enlightenment).

This asks about the differences in cultivation and realization between sages and ordinary beings in the wonderful nature of Perfect Enlightenment, and what causes these differences. Because it was said earlier, 'Knowing that it is an empty flower, there is no more turning,' this allows one to transcend directly to the Buddha's ground, without involving gradual stages. It was also said, 'All sentient beings attain Perfect Enlightenment,' which means there is originally no difference in nature. The question above asked about differences, and the Buddha answered that it is due to the depth of the two obstacles. Now the question is about the differences in cultivation and realization. The meaning is that since the enlightened nature is equal, then the two obstacles cannot be the cause of differences. Now the question is about the cultivation and realization from ordinary beings to sages, and why there are differences.

After saying these words, he prostrated with his five limbs on the ground, requesting in this way three times, from beginning to end.

The one ready to receive the teaching silently waits.

At that time, the World Honored One said to the Bodhisattva Pure Wisdom, 'Good! Good! Good man, you...'

等乃能為末世眾生。請問如來漸次差別。汝今諦聽。當爲汝說。

讚許。

時清凈慧菩薩。奉教歡喜。及諸大眾默然而聽。

佇聽。

善男子。圓覺自性。非性性有。循諸性起。無取無證。于實相中。實無菩薩及諸眾生。何以故。菩薩眾生皆是幻化。幻化滅故。無取證者。譬如眼根不自見眼。性自平等。無平等者。

因問覺性是一云何聖凡修證差別不同。故佛先示以覺性本來平等無二。菩薩眾生。亦無取證次第。自性無性故云非性。凡聖皆具故云性有。隨緣而現故云循諸性起。本無修證次第。然後示以妄功用中便顯差別也。眼不見眼。喻覺性本無能所對待。

眾生迷倒。未能除滅一切幻化。于滅未滅。妄功用中。便顯差別。若得如來寂滅隨順。實無寂滅及寂滅者。

此示因眾生迷倒妄有差別。其實了無能所取證也。下示無差別之差別。舊解約天臺六即以釋之。謂性自平等。凡聖不二故云理即。上云覺性平等理本一味也。今因眾生迷倒。幻化未滅。妄功用中便顯差別。此顯六即差別因迷而有也。若究竟窮源。寂滅無二。若委明六字。則不生上慢。若悟即字。則不生退屈。此天臺之圓旨也。上總示圓理。下示六即。經義相符。故以釋之。

善男子。一切眾生。從無始來

【現代漢語翻譯】現代漢語譯本『那麼你才能為末法時代的眾生說法。請問如來漸次修行的差別。你現在仔細聽著，我將為你解說。』讚許。這時清凈慧菩薩（Qingjinghui Pusa，指具有清凈智慧的菩薩），接受教誨后非常歡喜，以及在場的大眾都靜默地聽著。佇立傾聽。『善男子，圓覺（Yuanjue，指圓滿覺悟的智慧）的自性，不是有自性的有，而是隨順各種性質而生起，沒有可取和可證的。在實相（Shixiang，指事物真實的樣貌）中，實際上沒有菩薩和眾生。為什麼呢？因為菩薩和眾生都是幻化出來的。幻化滅除后，就沒有能取證的人。譬如眼睛不能自己看見自己，自性是平等的，沒有能說平等的。』因為提問覺性（Juexing，指覺悟的本性）是一，為什麼聖人和凡夫的修行證悟有差別，所以佛先開示覺性本來平等沒有差別，菩薩和眾生，也沒有取證的次第。自性沒有自性所以說『非性』。凡人和聖人都具有覺性所以說『性有』。隨順因緣而顯現所以說『循諸性起』。本來沒有修證的次第。然後開示在虛妄的功用中就顯現出差別。眼睛不能看見自己，比喻覺性本來沒有能和所的對待。『眾生迷惑顛倒，不能夠除滅一切幻化，在滅除和未滅除之間，在虛妄的功用中，就顯現出差別。如果得到如來的寂滅隨順，實際上沒有寂滅以及能寂滅的人。』這裡開示因為眾生迷惑顛倒，虛妄地產生差別。其實完全沒有能和所的取證。下面開示沒有差別的差別。舊的解釋用天臺宗的六即來解釋。說自性平等，凡人和聖人沒有差別所以說是理即。上面說覺性平等，道理本來是一個味道。現在因為眾生迷惑顛倒，幻化沒有滅除，在虛妄的功用中就顯現出差別。這顯示六即的差別是因為迷惑而產生的。如果究竟追溯根源，寂滅沒有差別。如果詳細明白六個字，就不會產生上慢。如果領悟『即』字，就不會產生退縮。這是天臺宗的圓滿宗旨。上面總的開示圓滿的道理，下面開示六即，經義相互符合，所以用它來解釋。『善男子，一切眾生，從無始以來

【English Translation】 English version 『Then you will be able to speak for the sentient beings of the Dharma-ending Age. Please, ask the Tathagata (Rulai, meaning 'Thus Come One', an epithet of the Buddha) about the gradual differences in practice.』『Now listen carefully, and I will explain it to you.』 Approval. At that time, Bodhisattva Qingjinghui (Qingjinghui Pusa, meaning 'Bodhisattva of Pure Wisdom'), rejoicing in the teaching, and all the assembly listened in silence. Listening attentively. 『Good man, the self-nature of Perfect Enlightenment (Yuanjue, meaning 'Perfect Enlightenment') is not a self-natured existence, but arises in accordance with all natures, without grasping or attainment. In true reality (Shixiang, meaning 'true reality'), there are actually no Bodhisattvas or sentient beings. Why? Because Bodhisattvas and sentient beings are all illusory transformations. When the illusory transformations are extinguished, there is no one who can attain anything. For example, the eye cannot see itself; the nature is inherently equal, without anyone to say it is equal.』 Because the question is about the nature of enlightenment (Juexing, meaning 'enlightened nature') being one, and why there are differences in practice and realization between sages and ordinary people, the Buddha first reveals that the nature of enlightenment is originally equal and without difference, and that Bodhisattvas and sentient beings have no order of attainment. The self-nature has no self-nature, hence it is said to be 『non-nature.』 Ordinary people and sages all possess it, hence it is said to be 『nature-existence.』 It manifests according to conditions, hence it is said to 『arise in accordance with all natures.』 Originally, there is no order of practice and attainment. Then, it is revealed that differences appear in false efforts. The eye not seeing itself is a metaphor for the nature of enlightenment originally having no duality of subject and object. 『Sentient beings are deluded and cannot eliminate all illusory transformations. In the midst of extinguishing and not extinguishing, in false efforts, differences appear. If one attains the tranquil extinction of the Tathagata (Rulai, meaning 'Thus Come One', an epithet of the Buddha) in accordance with it, there is actually no tranquil extinction or one who attains tranquil extinction.』 This reveals that because sentient beings are deluded, differences arise falsely. In reality, there is completely no subject or object of attainment. The following reveals the difference of no difference. The old interpretation uses the Six Identities of the Tiantai school to explain it. It says that the self-nature is equal, and ordinary people and sages are not different, hence it is said to be Identity in Principle. The above says that the nature of enlightenment is equal, and the principle is originally of one flavor. Now, because sentient beings are deluded and illusory transformations have not been extinguished, differences appear in false efforts. This shows that the differences of the Six Identities arise because of delusion. If one ultimately traces the source, tranquil extinction has no difference. If one clearly understands the six characters, one will not develop arrogance. If one understands the character 『is,』 one will not develop discouragement. This is the perfect teaching of the Tiantai school. The above gives a general explanation of the perfect principle, and the following explains the Six Identities. The meaning of the sutra is consistent, so it is used to explain it. 『Good man, all sentient beings, from beginningless time』

。由妄想我及我愛者。曾不自知唸唸生滅。故起憎愛。耽著五欲。

此示理即也。以眾生全體在迷。約佛性在迷故云理。眾生即佛故云理即。以迷覺性而為妄想。背法身而認五蘊故。云由妄想我。執妄身為我。我見堅固不捨故。云及愛我者。曾不自知唸唸生滅。造諸惡業。然造業者乃佛性也。故云理即。

若遇善友教令開悟凈圓覺性。發明起滅。即知此生性自勞慮。

此名字即也。以眾生迷己。不知本有佛性。若遇善知識開導。了悟自性。生即無生。知本是佛。以知名識字。即知之一字。即佛性也。故云名字即。

若復有人。勞慮永斷。得法界凈。即彼凈解。為自障礙。故於圓覺。而不自在。此名凡夫隨順覺性。

此觀行即也。此天臺圓教五品觀行位人。圓伏五住。先斷見思故云勞慮永斷。三毒不行。故云得法界凈。耽著凈境。故云凈解為礙。無明全在。故於圓覺。而不自在。天臺判圓觀行位與別信位。同斷見思。名為外凡。故結名凡夫。

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

此相似即也。三賢位人。觀智增明。已見前凈解為礙。今已斷之。所斷雖亡。能斷觀智名為見覺。此能見之見覺為礙。能所未

【現代漢語翻譯】現代漢語譯本：由虛妄的執著于『我』以及『我所愛』，眾生不曾自覺到念頭的生滅變化，因此產生憎恨與愛戀，沉溺於色、聲、香、味、觸這五種慾望之中。

這闡釋的是理即佛的境界。因為眾生完全處於迷惑之中，從佛性在迷惑的角度來說，所以說是『理』。眾生即是佛，所以說是『理即』。由於背離覺悟的本性而產生虛妄的念頭，背離法身而執著於五蘊，所以說『由妄想我』。執著于虛妄的身體為『我』，『我見』堅固不捨，所以說『及愛我者』。眾生不曾自覺到念頭的生滅變化，造作各種惡業。然而，造作業的也是佛性，所以說是『理即』。

如果遇到善友教導，使其開悟清凈圓滿的覺性，明白生滅的道理，就會知道此生的種種作為都是自尋煩惱。

這闡釋的是名字即佛的境界。因為眾生迷惑于自身，不知道本自具有佛性。如果遇到善知識開導，了悟自性，明白生即無生，知道自己本來就是佛。因為知曉而命名，『知』字，即是佛性，所以說是『名字即』。

如果又有人，永遠斷除了煩惱憂慮，獲得了法界的清凈，那麼這種清凈的理解，反而會成為自己的障礙，因此對於圓覺，反而感到不自在。這叫做凡夫隨順覺性。

這闡釋的是觀行即佛的境界。這是天臺宗圓教五品觀行位的人。圓滿地降伏了五住煩惱，首先斷除了見惑和思惑，所以說『勞慮永斷』。貪嗔癡三毒不再起作用，所以說『得法界凈』。但是如果耽著于清凈的境界，所以說『凈解為礙』。因為無明煩惱完全存在，所以對於圓覺，反而感到不自在。天臺宗判斷圓觀行位與別教的信位，同樣斷除了見惑和思惑，稱為外凡。

善男子，一切菩薩，以見解為障礙，即使斷除了理解上的障礙，仍然停留在能見的覺知上，又以覺知為障礙，而感到不自在。這叫做未入地的菩薩隨順覺性。

這闡釋的是相似即佛的境界。三賢位（十住、十行、十回向）的菩薩，觀照的智慧日益增明，已經發現之前的清凈理解是障礙，現在已經斷除了它。雖然所斷的已經消失，但是能斷的觀照智慧仍然存在，稱為『見覺』。這種能見的見覺，成為障礙，能見和所見還未

【English Translation】 English version: Due to the deluded attachment to 'I' and 'what I love', beings have never been aware of the arising and ceasing of thoughts, thus giving rise to hatred and love, indulging in the five desires of form, sound, smell, taste, and touch (wuyu).

This illustrates the principle of 'identity in principle' (li ji). Because beings are completely in delusion, from the perspective of Buddha-nature (foxing) being in delusion, it is called 'principle' (li). Beings are Buddhas, so it is called 'identity in principle' (li ji). Due to turning away from the nature of enlightenment and giving rise to deluded thoughts, turning away from the Dharmakaya (fǎshēn) and clinging to the five aggregates (wǔyùn), it is said 'due to deluded thought of I'. Clinging to the deluded body as 'I', the 'view of I' (wo jian) is firmly held and not relinquished, so it is said 'and those who love me'. Beings have never been aware of the arising and ceasing of thoughts, creating various evil karmas. However, the one who creates karma is also Buddha-nature (foxing), so it is called 'identity in principle' (li ji).

If one encounters a virtuous friend who teaches and enables one to awaken to the pure and perfect nature of enlightenment (yuanjue xing), understanding the principle of arising and ceasing, one will know that all the actions of this life are self-inflicted troubles.

This illustrates the 'identity in name' (mingzi ji). Because beings are deluded about themselves and do not know that they inherently possess Buddha-nature (foxing). If one encounters a virtuous teacher who guides and enables one to awaken to one's own nature, understanding that arising is non-arising, knowing that one is originally a Buddha. Because of knowing and naming, the word 'knowing' (zhi), is Buddha-nature (foxing), so it is called 'identity in name' (mingzi ji).

If there is someone who permanently cuts off worries and anxieties, and attains the purity of the Dharma realm (fǎjiè), then this pure understanding will become an obstacle to oneself, and therefore one will feel uneasy about perfect enlightenment (yuanjue). This is called an ordinary person following the nature of enlightenment.

This illustrates the 'identity in practice' (guanxing ji). This refers to a person in the five stages of practice in the Tiantai (天臺) school's perfect teaching. Completely subduing the five dwelling defilements (wǔ zhù fánnǎo), first cutting off the afflictions of views and thoughts (jianhuo sihuo), so it is said 'permanently cutting off worries and anxieties'. The three poisons (sāndú) of greed, hatred, and delusion no longer arise, so it is said 'attaining the purity of the Dharma realm' (fǎjiè). However, if one clings to the pure realm, so it is said 'pure understanding becomes an obstacle'. Because ignorance (wuming) is completely present, one feels uneasy about perfect enlightenment (yuanjue). The Tiantai (天臺) school judges the stage of perfect practice to be the same as the stage of faith in the separate teaching, both having cut off the afflictions of views and thoughts (jianhuo sihuo), and calls it an external ordinary person.

Good man, all Bodhisattvas (púsà), take views and understanding as obstacles, even if they have cut off the obstacles of understanding, they still dwell on the seeing awareness, and take awareness as an obstacle, and feel uneasy. This is called a Bodhisattva (púsà) who has not entered the grounds following the nature of enlightenment.

This illustrates the 'identity in semblance' (xiangsi ji). Bodhisattvas (púsà) in the three worthy positions (san xian wei) (ten dwellings, ten practices, ten dedications) have their wisdom of contemplation increasingly brightened, and have already discovered that the previous pure understanding is an obstacle, and have now cut it off. Although what has been cut off has disappeared, the wisdom of contemplation that can cut off still exists, called 'seeing awareness' (jian jue). This seeing awareness that can see becomes an obstacle, the seen and the unseen have not yet

亡。故於圓覺而不自在。結名未入地者。正指三賢也。

善男子。有照有覺。俱名障礙。是故菩薩。常覺不住。照與照者。同時寂滅。

此分真即也。照是所照之境。乃凈解覺。是能觀之智乃見覺。即前二位。以對待未亡故。俱名障礙。今地上菩薩。已證平等真如。以即體之智。還照寂滅之體。故照而非照。不住照功故云常覺不住。以理智一如故。同時寂滅。

譬如有人。自斷其首。首已斷故。無能斷者。則以礙心。自滅諸礙。礙已斷滅。無滅礙者。

此以喻明觀智俱泯能所兩忘也。人喻能照。首喻所照。所照既亡。能照亦泯。故喻無能斷者。然以照為礙者。楞嚴云圓明照生。所以圓明體中本無能所。但起一照心。則形所相故以照為礙也。以諸無明通名諸礙。非照不滅故。以礙滅礙也。若諸礙已斷。則照亦不立。故無滅礙者。

修多羅教。如標月指。若復見月。了知所標畢竟非月。一切如來種種言說。開示菩薩。亦復如是。

此顯地上菩薩之實證也。謂菩薩修行。未悟自性故。佛假種種言教開示。為悟心之方故。如指指月。今既了悟自心。則一切言說皆剩法矣。故如見月知指非月也。以凡有修斷觀智慧所之說。皆標月之指耳。今既證一心。則能所雙忘。觀照俱泯同時寂滅矣。

【現代漢語翻譯】現代漢語譯本亡。所以說，對於圓覺（Yuanjue，指圓滿覺悟的境界）來說，（如果還有能照和所照的分別）就不是真正的自在。這裡說的『結名未入地者』，正是指三賢位的菩薩。

善男子，有照（指能照之智）有覺（指所覺之境），都可稱為障礙。因此，菩薩總是保持覺悟而不執著于覺悟的狀態。能照之智與所照之境，同時寂滅。

這是分證即佛的境界。『照』是所照的境界，也就是清凈的理解。『覺』是能觀的智慧，也就是見解和覺悟。這對應於之前的兩個階段。因為對待（能照和所照）沒有消除，所以都稱為障礙。現在地上菩薩，已經證得平等真如（Zhenru，指事物的真實如是的狀態）。用與本體無二的智慧，反過來照見寂滅的本體。所以，照而無照，不執著于照的作用，所以說『常覺不住』。因為理智合一，所以能照和所照『同時寂滅』。

譬如有人，自己砍斷自己的頭。頭已經斷了，就沒有能砍斷頭的人了。那麼，用能礙之心，自己滅除各種障礙。障礙已經斷滅，就沒有滅除障礙的人了。

這是用比喻來說明觀智都泯滅，能所兩忘的境界。人比喻能照的智慧，頭比喻所照的境界。所照的境界既然消失，能照的智慧也隨之泯滅。所以比喻為沒有能砍斷頭的人。然而，之所以說『照』是障礙，是因為《楞嚴經》（Lengyan Jing）中說，『圓明照生』。所以，在圓明本體中，本來沒有能和所的分別。只要生起一個能照的心，就會形成所照的現象，所以說『以照為礙』。把各種無明（Wuming，指迷惑無知）統稱為各種障礙。不是通過『照』就不能滅除，所以說『以礙滅礙』。如果各種障礙已經斷除，那麼『照』也不成立，所以說『無滅礙者』。

修多羅教（Xiuduoluo Jiao，指佛經的教導），就像指示月亮的手指。如果已經看見了月亮，就應當知道所指的手指畢竟不是月亮。一切如來（Rulai，指佛的稱號）的種種言說，開示菩薩，也是如此。

這是顯示地上菩薩的真實證悟。菩薩修行，因為沒有領悟自性，所以佛用各種言教來開示，作為領悟心性的方法，就像用手指指月。現在既然已經領悟了自己的心性，那麼一切言說都是多餘的了。所以就像看見了月亮，就知道手指不是月亮。因為凡是有修、斷、觀、智、能、所的說法，都是指月的手指。現在既然已經證得一心，那麼能所雙忘，觀照都泯滅，同時寂滅了。

【English Translation】 English version Lost. Therefore, regarding Yuanjue (perfect enlightenment), it is not true freedom if there is still a distinction between the illuminator and the illuminated. 'Those who are named but have not entered the ground' refers specifically to the Bodhisattvas of the Three Worthies.

Good man, having illumination (the wisdom that illuminates) and having awareness (the object of awareness) are both called obstacles. Therefore, Bodhisattvas are always aware without dwelling. The illumination and the illuminator are simultaneously extinguished.

This is the stage of partial realization of Buddhahood. 'Illumination' is the object of illumination, which is pure understanding. 'Awareness' is the wisdom of observation, which is perception and awareness. This corresponds to the previous two stages. Because the duality (between the illuminator and the illuminated) has not been eliminated, both are called obstacles. Now, the Bodhisattvas on the ground have already attained equal Suchness (Zhenru, the true nature of things as they are). They use the wisdom that is one with the essence to illuminate the extinguished essence. Therefore, it is illumination without illumination, not dwelling on the function of illumination, hence 'always aware without dwelling'. Because reason and wisdom are one, the illuminator and the illuminated are 'simultaneously extinguished'.

It is like a person cutting off their own head. Since the head has been cut off, there is no one who can cut it off. Then, with the mind of obstruction, one eliminates all obstructions. Since the obstructions have been cut off, there is no one who eliminates the obstructions.

This is a metaphor to illustrate the state where both observation and wisdom are extinguished, and the duality of subject and object is forgotten. The person is a metaphor for the wisdom that illuminates, and the head is a metaphor for the object of illumination. Since the object of illumination has disappeared, the wisdom that illuminates also vanishes. Therefore, it is likened to no one being able to cut off the head. However, the reason why 'illumination' is said to be an obstacle is because the Surangama Sutra (Lengyan Jing) says, 'Perfect illumination gives rise to phenomena.' Therefore, in the perfect illumination essence, there is originally no distinction between subject and object. As soon as a mind of illumination arises, the phenomenon of the illuminated is formed, hence 'illumination is an obstacle'. All ignorance (Wuming, delusion and unknowing) is collectively called all obstructions. It cannot be eliminated without 'illumination', hence 'using obstruction to eliminate obstruction'. If all obstructions have been cut off, then 'illumination' is also not established, hence 'no one eliminates the obstructions'.

The Sutra teachings (Xiuduoluo Jiao, the teachings of the Buddhist scriptures) are like a finger pointing at the moon. If one has already seen the moon, one should know that the pointing finger is ultimately not the moon. All the various words of the Tathagatas (Rulai, title of a Buddha), revealing and instructing Bodhisattvas, are also like this.

This reveals the actual realization of the Bodhisattvas on the ground. Bodhisattvas practice because they have not realized their self-nature, so the Buddha uses various teachings to reveal and instruct, as a method to realize the nature of the mind, just like using a finger to point at the moon. Now that one has realized one's own mind-nature, all words are superfluous. Therefore, it is like seeing the moon and knowing that the finger is not the moon. Because all talk of cultivation, cutting off, observation, wisdom, subject, and object are fingers pointing at the moon. Now that one has attained one mind, the duality of subject and object is forgotten, observation and illumination are extinguished, and they are simultaneously extinguished.

此名菩薩已入地者隨順覺性。

此結位也。此經單以圓照覺相為宗故。位次不說所斷。但約觀行淺深。以明位之高下。若對普賢章中雲。應當遠離一切幻化虛妄境界。由堅執持遠離心故。即凈解未忘。當觀行位。心如幻者。亦復遠離。即見覺為礙。當相似位。有覺有照。同時寂滅。即遠離為幻亦復遠離。當分真位。下言。一切障礙。即究竟覺。即離遠離幻亦復遠離。得無所離。名究竟覺。當究竟即。經旨瞭然。幸深觀之。

善男子。一切障礙即究竟覺。得念失念無非解脫。成法破法皆名涅槃。智慧愚癡通為般若。菩薩外道所成就法。同是菩提。無明真如無異境界。諸戒定慧及淫怒癡。俱是梵行。眾生國土同一法性。地獄天宮皆為凈土。有性無性齊成佛道。一切煩惱畢竟解脫。法界海慧。照了諸相。猶如虛空。此名如來隨順覺性。

此究竟即。以示平等佛慧也。其得念失念等。十對等法。皆迷悟邊事。良以圓覺妙性不屬迷悟對待因果故。一切寂滅。平等一如。以妄見而觀。則有二相。若以法界海慧照之。則猶如虛空。一切諸相。了不可得矣。

善男子。但諸菩薩。及末世眾生。居一切時不起妄念。于諸妄心亦不息滅。住妄想境不加了知。于無了知不辨真實。

此的示平等安心之妙

【現代漢語翻譯】現代漢語譯本：　　這位菩薩已證入初地，隨順覺悟的本性。

這是總結位次。此經只以圓滿照耀的覺悟之相為宗旨，所以位次不說所斷之物，只根據觀行深淺，來表明位次的高下。如果對照普賢章中所說：『應當遠離一切幻化虛妄境界，因為堅定執持遠離心的緣故』，就是凈解未忘，屬於觀行位。『心如幻者，亦復遠離』，就是見覺成為障礙，屬於相似位。『有覺有照，同時寂滅』，就是遠離幻化也同樣遠離，屬於分真位。下面說：『一切障礙，即究竟覺』，就是離開遠離幻化也同樣遠離，得到無所離，名為究竟覺，屬於究竟即。經文旨意很明顯，希望深入觀察。

善男子，一切障礙就是究竟覺悟。得到正念或失去正念，無不是解脫。成就佛法或破除佛法，都名為涅槃（Nirvana，寂滅）。智慧和愚癡，都可通達般若（Prajna，智慧）。菩薩（Bodhisattva，覺有情）和外道所成就的法，同樣是菩提（Bodhi，覺悟）。無明和真如沒有不同的境界。各種戒律、禪定、智慧以及淫慾、嗔怒、愚癡，都是清凈的修行。眾生和國土，同一法性。地獄和天宮，都成為凈土。有性和無性，都成就佛道。一切煩惱，畢竟解脫。以法界海般的智慧，照見一切諸相，猶如虛空。這名為如來隨順覺性。

這是究竟即，用來顯示平等的佛的智慧。其中得到正念或失去正念等十對對立的法，都是迷悟的邊際之事。因為圓覺妙性不屬於迷悟對待因果，所以一切寂滅，平等一如。以虛妄的見解來觀察，則有二相。如果以法界海般的智慧來照見，則猶如虛空，一切諸相，了不可得。

善男子，但諸位菩薩以及末世的眾生，在一切時候不生起虛妄的念頭，對於各種虛妄的心也不息滅，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。

這是明確地指示平等安心的妙處。

【English Translation】 English version: 　　This Bodhisattva (Bodhisattva, an enlightened being) has entered the ground and is in accordance with the awakened nature.

This concludes the position. This sutra solely takes the aspect of perfect illuminating awareness as its principle. Therefore, the positions do not discuss what is severed, but only use the depth of contemplation to clarify the height of the positions. If compared to what is said in the chapter on Samantabhadra (Samantabhadra, Universal Worthy): 'One should stay away from all illusory and false realms, because of firmly holding the mind of distancing oneself,' this means that pure understanding has not been forgotten and belongs to the position of contemplation. 'The mind is like illusion, and one should also stay away from it,' this means that seeing awareness becomes an obstacle and belongs to the position of similarity. 'Having awareness and illumination, they are extinguished simultaneously,' this means that distancing oneself from illusion is also distanced from, belonging to the position of partial truth. The following says: 'All obstacles are ultimate awareness,' which means that leaving distancing oneself from illusion is also distanced from, attaining nothing to be distanced from, named ultimate awareness, belonging to the position of ultimate identity. The meaning of the sutra is clear. I hope you will observe it deeply.

Good man, all obstacles are ultimate awareness. Gaining mindfulness or losing mindfulness is nothing but liberation. Accomplishing Dharma (Dharma, the teachings of the Buddha) or breaking Dharma are both called Nirvana (Nirvana, cessation). Wisdom and foolishness both lead to Prajna (Prajna, wisdom). The Dharma accomplished by Bodhisattvas (Bodhisattva, an enlightened being) and non-Buddhists is the same as Bodhi (Bodhi, enlightenment). Ignorance and Suchness (Tathata) have no different realms. All precepts, Samadhi (Samadhi, concentration), wisdom, as well as lust, anger, and delusion, are all pure conduct. Sentient beings and lands have the same Dharma-nature. Hell and heavenly palaces are all pure lands. Having nature and not having nature both accomplish the Buddha path. All afflictions are ultimately liberated. With wisdom like the ocean of the Dharma realm, illuminating all phenomena is like empty space. This is called the Tathagata's (Tathagata, Thus Come One) conforming to the awakened nature.

This is ultimate identity, used to show the equal wisdom of the Buddha. Among them, gaining mindfulness or losing mindfulness, and other ten pairs of opposing Dharmas, are all matters on the edge of delusion and enlightenment. Because the wonderful nature of perfect awareness does not belong to the cause and effect of delusion and enlightenment, everything is extinguished, equal and one. Observing with false views creates two aspects. If illuminating with wisdom like the ocean of the Dharma realm, it is like empty space, and all phenomena cannot be attained.

Good man, but all Bodhisattvas (Bodhisattva, an enlightened being) and sentient beings in the degenerate age, at all times do not give rise to false thoughts, nor do they extinguish various false minds, dwell in the realm of delusion without adding understanding, and do not distinguish reality from non-understanding.

This clearly indicates the wonder of equal peace of mind.

也。上言。位有高下。證有次第者。皆為不了寂滅心體。妄有修證。不忘能所對待故。悟有淺深。今示平等一心任運合道。乃圓悟頓證之妙旨也。以眾生日用現證全是如來平等法身。若一念不生。全體自現。故云居一切時。不得故起妄念。以才起一念。即迷現量故也。謂眾生妄想。本自無性。元是真心。若息妄求真。似斬頭覓活。故云于諸妄心亦不息滅。以妄想境界本是一真不容擬議。若更加了知之心。即是揚聲止響。故云住妄想境界不加了知。不加了知處即是真知。若起心更辨。別求真實。則頭上安頭。彌增顛倒。故云于無了知不辨真實。此道人日用安心的訣。茍能任運如斯。則心心合道。唸唸證真。不起滅定。而現度生事業矣。從上諸祖。未有不入此法門者。此參禪向上一路。所謂衲僧巴鼻也。

彼諸眾生。聞是法門。信解受持。不生驚畏。是則名為隨順覺性。

此直指頓悟安心。乃修行之要也。此法門即上居一切時等。以此法難信難解難持。若聞而不生驚怖者。可謂善能隨順覺性也。

善男子。汝等當知。如是眾生。已曾供養百千萬億恒河沙諸佛及大菩薩。植眾德本。佛說是人。名為成就一切種智。

此結上頓悟任運合道之機。皆夙因深厚者。方能信受不疑也。此等之人。雖居因位。

決定成佛無疑矣。

爾時世尊。欲重宣此義。而說偈言。

清凈慧當知　　圓滿菩提性　　無取亦無證　無菩薩眾生　　此頌覺性平等本無差別　覺與未覺時　　漸次有差別　　眾生為解礙　菩薩未離覺　　入地永寂滅　　不住一切相　大覺悉圓滿　　名為遍隨順

初二句總頌差別所以。眾生一句觀行即。菩薩一句相似即。入地二句頌分真即。大覺二句頌究竟即。然初句覺與未覺。亦該攝理即名字即也。

末世諸眾生　　心不生虛妄　　佛說如是人　現世即菩薩　　供養恒沙佛　　功德已圓滿　雖有多方便　　皆名隨順智

末二句總頌位行雖差皆隨順覺性。

圓覺經直解捲上卍新續藏第 10 冊 No. 0258 圓覺經直解

大方廣圓覺修多羅了義經直解卷下

唐罽賓國沙門佛陀多羅譯

明匡山逸臾憨山釋德清解

明新安　程夢旸覺我較閱

於是。威德自在菩薩。在大眾中。即從座起。頂禮佛足。右繞三匝。長跪叉手。而白佛言。

進問威儀。

大悲世尊。廣為我等。分別如是隨順覺性。令諸菩薩覺心光明承佛圓音。不因修習。而得善利。

此慶聞贊謝也。以聞佛圓音。所流大智教光。灌大眾心。神力所

加。照破無明。各各自心光明頓現。此所以不因修習而得善利也。下請入門方便。

世尊。譬如大城外有四門。隨方來者。非止一路。一切菩薩。莊嚴佛國。及成菩提。非一方便。惟愿世尊。廣為我等。宣說一切方便漸次並修行人總有幾種。令此會菩薩及末世眾生求大乘者速得開悟。遊戲如來大寂滅海。

此問行也。由上但聞所證之差別。未聞能證之行。故今特請入門之方便也。城喻圓覺。門喻所入之路。方便正是入證之行。即楞嚴之最初方便。所謂隨方取便。乃下手之工夫也。漸次者。以初圓照二字。為成佛因地故。初云知是空華即無輪轉。知幻即離不作方便。乃圓修頓悟故。不假方便。乃上上根人之行。今為中下故請漸次。意在開三觀門。即下單復圓修二十五輪。皆漸次也。

作是語已。五體投地。如是三請。終而復始。

此敘求法懇誠。

爾時世尊。告威德自在菩薩言。善哉善哉。汝等乃能為諸菩薩及末世眾生。問于如來如是方便。汝今諦聽。當爲汝說。

讚許誡聽。

於是。威德自在菩薩。奉教歡喜。及諸大眾。默然而聽。

此欣承法音。冥心佇聽也。

正示。

善男子。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。

此示法性圓滿本無迷悟平等無二。但契一真。不假多行。故云于諸修行實無有二。

方便隨順。其數無量。圓攝所歸。循性差別。當有三種。

此正入證之門也。然覺性遍滿一切諸法。則法法皆為入證之門。但隨機圓攝。不無其要。故但有三門。然此三門。即楞嚴三觀。謂空假中也。且二經列三名同一。梵語謂奢摩他三摩缽提禪那。古釋奢摩他。此翻云止。以寂靜為相。義當空觀。三摩缽提此翻云等至。亦名等持。以幻化為相。義當假觀。禪那此翻云靜慮。雙離靜幻。以寂滅為相。下義當中觀。然修證必須三觀者。以如來藏心具三諦理。謂空。不空。空不空。此以三觀。各照一諦。圓攝一心。故曰圓照。以一心圓照則為頓。三觀次第各照故為漸。其實本無三一次第之差也。後文自明。

初奢摩他。

善男子。若諸菩薩。悟凈圓覺。

此標行本。乃悟后稱性修。非迷中修也。謂菩薩修行。先要了悟本有凈圓真心。依此不生不滅真心。安立觀行。凈治歷劫無明習氣。以此為修。唯約稱性為修耳。

以凈覺心。取靜為行。由澄諸念。覺識煩動。靜慧發生。身心客塵從此永滅。

此示空觀行相也。發覺初心以靜為首。以未悟時一向妄想動亂。今既悟此心。即以所悟

有二。

此示法性圓滿本無迷悟平等無二。但契一真。不假多行。故云于諸修行實無有二。

方便隨順。其數無量。圓攝所歸。循性差別。當有三種。

此正入證之門也。然覺性遍滿一切諸法。則法法皆為入證之門。但隨機圓攝。不無其要。故但有三門。然此三門。即楞嚴三觀。謂空假中也。且二經列三名同一。梵語謂奢摩他三摩缽提禪那。古釋奢摩他。此翻云止。以寂靜為相。義當空觀。三摩缽提此翻云等至。亦名等持。以幻化為相。義當假觀。禪那此翻云靜慮。雙離靜幻。以寂滅為相。下義當中觀。然修證必須三觀者。以如來藏心具三諦理。謂空。不空。空不空。此以三觀。各照一諦。圓攝一心。故曰圓照。以一心圓照則為頓。三觀次第各照故為漸。其實本無三一次第之差也。後文自明。

初奢摩他。

善男子。若諸菩薩。悟凈圓覺。

此標行本。乃悟后稱性修。非迷中修也。謂菩薩修行。先要了悟本有凈圓真心。依此不生不滅真心。安立觀行。凈治歷劫無明習氣。以此為修。唯約稱性為修耳。

以凈覺心。取靜為行。由澄諸念。覺識煩動。靜慧發生。身心客塵從此永滅。

此示空觀行相也。發覺初心以靜為首。以未悟時一向妄想動亂。今既悟此心。即以所悟

覺心。發起觀照。返觀不動之心體。故云取靜為行。由此妄想消歇。則見阿賴耶中習氣生滅之相。故云由澄諸念覺識煩動。久久觀察。則自心光明。忽然發現。故云靜慧發生。心光一發。則頓見身心幻妄本來不有。故如客塵。如此則內脫身心。故云永滅。此最初工夫。一念頓證無生也。

便能內發寂靜輕安。由寂靜故。十方世界諸如來心。于中顯現。如鏡中像。

此示入觀之效也。以圓覺妙心。向以幻妄身心無明遮障。今身心既脫。則無明重擔歇滅。故云內發寂靜輕安。到此十方廓然。則本有法身挺露。故云。諸如來心顯現。如鏡中像。所謂諸佛法身入我性。我心還共如來合。乃妙契法身。此正楞嚴返流全一。六用不行。十方國土皎然清凈。譬如琉璃內懸明月。乃至一切如來。密圓凈妙。皆現其中。當圓教頓破無明之相也。

此方便者。名奢摩他。

結名也。奢摩他。此翻云止。寂靜義。在因名止。在果名定。義當空觀。

次三摩缽提。

善男子。若諸菩薩。悟凈圓覺。

以所悟凈圓覺心。而為行本。

以凈覺心。知覺心性及與根塵皆因幻化。即起諸幻。以除幻者。變化諸幻。而開幻眾。由起幻故。便能內發大悲輕安。

此示假觀行相也。心性識也。謂依所

【現代漢語翻譯】現代漢語譯本：覺心（覺悟之心）。發起觀照，返回觀照那不動的自心本體，所以說『取靜為行』。由此妄想消歇，就能見到阿賴耶識（第八識，含藏一切種子）中習氣生滅的相狀，所以說『由澄諸念覺識煩動』。長久觀察，那麼自心光明，忽然發現，所以說『靜慧發生』。心光一旦 phát，就立刻見到身心都是虛幻的，本來就不存在，所以就像客塵一樣。如此就能從內在脫離身心，所以說『永滅』。這是最初的功夫，一念之間頓悟無生之理。便能從內在生起寂靜輕安。由於寂靜的緣故，十方世界諸如來（Buddha）的心，在其中顯現，就像鏡子中的影像一樣。這顯示了入觀的效果。因為圓覺妙心，過去被虛幻的身心和無明（ignorance）遮蔽。現在身心既然脫落，那麼無明的重擔就歇滅了，所以說『內發寂靜輕安』。到了這個地步，十方世界廓然開朗，那麼本有的法身（Dharmakāya）就顯露出來了，所以說『諸如來心顯現，如鏡中像』。所謂『諸佛法身入我性，我心還共如來合』，就是巧妙地契合法身。這正是《楞嚴經》中返流全一，六用不行，十方國土皎然清凈，譬如琉璃內懸明月，乃至一切如來，密圓凈妙，都顯現在其中。這是圓教頓悟破除無明之相。這個方便法門，名叫奢摩他（Śamatha）。這是總結名稱。奢摩他，這裡翻譯為『止』，寂靜的意思。在因地稱為『止』，在果地稱為『定』。義理上相當於空觀。其次是三摩缽提（Samāpatti）。善男子，如果各位菩薩（Bodhisattva），領悟清凈圓覺。以所領悟的清凈圓覺之心，作為修行的根本。以清凈覺悟之心，知道覺知的心性以及根塵（感官和外境）都是因為幻化而生。就生起各種幻化，用以去除幻化者，變化各種幻化，而開啟幻化的眾生。由於生起幻化的緣故，就能從內在生起大悲輕安。這顯示了假觀的修行相狀。心性就是識。意思是依靠所

【English Translation】 English version: Awakening the mind. Initiate contemplation, returning to contemplate the unmoving essence of the mind. Therefore, it is said 'taking stillness as practice'. From this, deluded thoughts cease, and one sees the arising and ceasing of habitual tendencies in the Ālaya consciousness (the eighth consciousness, containing all seeds). Therefore, it is said 'by clarifying all thoughts, the consciousness becomes agitated'. Through prolonged observation, the light of one's own mind suddenly appears. Therefore, it is said 'still wisdom arises'. Once the light of the mind is emitted, one immediately sees that the body and mind are illusory and fundamentally non-existent, like transient dust. Thus, one inwardly detaches from body and mind, and therefore it is said 'eternal extinction'. This is the initial effort, a sudden realization of non-birth in a single thought. Then, one can inwardly generate serene ease and comfort. Because of serenity, the minds of all Tathāgatas (Buddhas) in the ten directions manifest within it, like images in a mirror. This demonstrates the effect of entering contemplation. Because the wonderful mind of perfect enlightenment was previously obscured by the illusory body and mind and ignorance (Avidyā). Now that the body and mind have been shed, the heavy burden of ignorance is extinguished. Therefore, it is said 'inwardly generating serene ease and comfort'. Reaching this point, the ten directions are vast and clear, and the inherent Dharmakāya (body of the law) is revealed. Therefore, it is said 'the minds of all Tathāgatas manifest, like images in a mirror'. As it is said, 'The Dharmakāya of all Buddhas enters my nature, and my mind merges with the Tathāgata'. This is the subtle union with the Dharmakāya. This is precisely the reversal of the flow and complete unity in the Śūraṅgama Sūtra, where the six functions cease, and the lands of the ten directions are radiantly pure, like a bright moon suspended within crystal, and even all Tathāgatas, secret, complete, pure, and wonderful, all appear within it. This is the aspect of the sudden enlightenment of the perfect teaching, breaking through ignorance. This expedient method is called Śamatha (Śamatha). This is the concluding name. Śamatha, here translated as 'stopping', meaning stillness. In the cause, it is called 'stopping'; in the effect, it is called 'samādhi'. Its meaning corresponds to the emptiness contemplation. Next is Samāpatti (Samāpatti). Good man, if all Bodhisattvas (Bodhisattva) realize pure perfect enlightenment. Taking the realized pure perfect enlightened mind as the foundation for practice. Using the pure enlightened mind, knowing that the nature of the perceiving mind and the sense faculties and objects (sense organs and external environment) are all due to illusion. Then, arising various illusions, using them to remove the illusion, transforming various illusions, and opening up the multitude of illusions. Because of arising illusions, one can inwardly generate great compassion, ease and comfort. This demonstrates the aspect of the provisional contemplation practice. The nature of the mind is consciousness. It means relying on what is

悟凈圓覺心。發起智照。照彼識與根塵。本來不有。皆因無明之所變現。雖有而性常自空。故云皆因幻化。然幻化指枝末無明也。既了自己識及根塵悉如幻化。則例觀一切眾生。一一如幻故。云即起諸幻以除幻者。諸幻謂幻智。此幻者。推根本無明。謂依如幻始覺之智。頓破根本無明。變化等者。謂除滅無明。自然而有不思議業用。故云變化諸幻。而開幻眾。廣作度生佛事。現十界身。普應一切。此出真涉假之行相也。由起幻等者。謂已證真如。從真如起利生事業。而以同體大悲。廣化眾生。不取眾生之相。故云大悲輕安。

一切菩薩。從此起行。漸次增進。彼觀幻者。非同幻故。非同幻觀。皆是幻故。幻相永滅。

此示觀行增進之相也。以證性未圓無明未凈。漸漸深入。故云漸次。以對待未忘。先遣所觀之境。猶存能觀之智。故云彼觀幻者非同幻故。觀幻者。觀即能觀之智。幻者即所觀之境。真智獨存。故不同彼幻。然所觀既妄。能觀亦泯。若存能觀。猶未離幻。故云非同幻觀。皆是幻故。能所雙忘。境智俱絕。唯一真心。故云幻相永離。

是諸菩薩所圓妙行。如土長苗。

此喻增進之相也。謂菩薩觀行。境智雙忘。一真獨立。則法身真地。智種靈苗漸漸增長。土喻法身真地。本覺真如如

【現代漢語翻譯】現代漢語譯本：領悟清凈圓滿的覺性之心，發起智慧的觀照，照見那識與根塵，本來就不存在，都是因為無明的變現。雖然顯現有，但其自性常常是空。所以說都是因為幻化。然而幻化指的是枝末無明。既然瞭解了自己的識以及根塵都如幻化，那麼就以此類推觀察一切眾生，每一個都如幻化，所以說『即起諸幻以除幻者』。『諸幻』指的是幻智。這個『幻』，是推翻根本無明，指的是依靠如幻的始覺之智，頓破根本無明。『變化等者』，指的是除滅無明，自然而然地具有不可思議的業用。所以說『變化諸幻，而開幻眾』，廣泛地做度化眾生的佛事，顯現十界之身，普遍地應化一切。這是從真起用的行相。『由起幻等者』，指的是已經證得真如，從真如發起利益眾生的事業，並且以同體大悲，廣泛地教化眾生，不執取眾生的相狀，所以說『大悲輕安』。一切菩薩，從此開始修行，逐漸增進。那些觀幻的人，不是等同於幻，也不是等同於幻觀，都是因為幻的緣故，幻相永遠滅除。這是顯示觀行增進的相狀。因為證悟自性尚未圓滿，無明尚未清凈，所以漸漸深入，因此說『漸次』。因為對待之念尚未忘記，先去除所觀的境界，仍然存留能觀的智慧，所以說『彼觀幻者非同幻故』。『觀幻者』，『觀』就是能觀的智慧，『幻』就是所觀的境界。真智獨自存在，所以不同於那幻。然而所觀既然是虛妄的，能觀也應當泯滅。如果存留能觀，仍然沒有離開幻。所以說『非同幻觀』。『皆是幻故』，能觀和所觀都忘卻，境界和智慧都斷絕，唯有一顆真心，所以說『幻相永離』。這是諸位菩薩所圓滿的微妙修行，如同泥土滋養幼苗。這是比喻增進的相狀。說菩薩的觀行，境界和智慧都忘卻，一真獨立，那麼法身的真地，智慧的種子和靈苗就漸漸增長。泥土比喻法身的真地，本覺真如。

【English Translation】 English version: Realizing the pure and perfect awakened mind, one initiates the illumination of wisdom, shining upon the consciousness, roots, and dusts, which are fundamentally non-existent, all being manifestations of ignorance. Although they appear to exist, their nature is always inherently empty. Therefore, it is said that they are all due to illusion. However, 'illusion' refers to the branch-end ignorance. Since one understands that one's own consciousness, roots, and dusts are all like illusions, then by analogy, one observes all sentient beings, each being like an illusion. Therefore, it is said, 'Then arise all illusions to eliminate illusions.' 'All illusions' refers to illusory wisdom. This 'illusion' is to overthrow fundamental ignorance, referring to relying on the wisdom of initial awakening that is like an illusion, to suddenly break through fundamental ignorance. 'Transformation, etc.' refers to eliminating ignorance, naturally possessing inconceivable karmic functions. Therefore, it is said, 'Transforming all illusions, and opening up the illusory assembly,' extensively performing the Buddha's work of delivering sentient beings, manifesting the bodies of the ten realms, universally responding to all. This is the aspect of practice from the real entering the provisional. 'From arising illusions, etc.' refers to having already attained Suchness, arising from Suchness the work of benefiting sentient beings, and with the great compassion of oneness, extensively transforming sentient beings, not grasping the characteristics of sentient beings, therefore it is said, 'Great compassion and ease'. All Bodhisattvas, from this point, begin their practice, gradually increasing. Those who observe illusion, are not the same as illusion, nor the same as the observation of illusion, all are due to illusion, the appearance of illusion is forever extinguished. This shows the aspect of the increasing progress of contemplation and practice. Because the realization of the nature is not yet complete, and ignorance is not yet purified, one gradually goes deeper, therefore it is said 'gradually'. Because the thought of duality has not yet been forgotten, one first removes the object of contemplation, still retaining the wisdom of the one who contemplates, therefore it is said 'Those who observe illusion are not the same as illusion'. 'The one who observes illusion', 'observation' is the wisdom of the one who contemplates, 'illusion' is the object of contemplation. True wisdom exists alone, therefore it is not the same as that illusion. However, since what is observed is illusory, the one who observes should also be extinguished. If the one who observes is retained, one has still not left illusion. Therefore it is said 'not the same as the observation of illusion'. 'All are due to illusion', the observer and the observed are both forgotten, the realm and wisdom are both cut off, only the one true mind remains, therefore it is said 'the appearance of illusion is forever left behind'. This is the wonderful practice perfected by all Bodhisattvas, like soil nourishing seedlings. This is a metaphor for the aspect of increasing progress. It says that the Bodhisattva's contemplation and practice, the realm and wisdom are both forgotten, the one true reality stands alone, then the true ground of the Dharma body, the seed of wisdom and the spiritual seedling gradually grow. The soil is a metaphor for the true ground of the Dharma body, the original awakening Suchness.

種子。觀智增明如苗長。

此方便者。名三摩缽提。

此結觀名也。梵語三摩缽提。此云等至。等持之中。能至聖位故。

三禪那。

善男子。若諸菩薩。悟凈圓覺。

此標行本。

以凈覺心。不取幻化及諸凈相。了知身心皆為掛礙。無知覺明。不依諸礙。永得超過礙無礙境。受用世界及與身心。相在塵域。如器中锽聲出於外。煩惱涅槃。不相留礙。

此正示中觀行相也。謂依所悟凈圓覺心。建立觀行。直觀中道一心。外忘其境故云不取幻化。內忘其智。不取靜相。境智俱忘。身心寂滅。皆無障礙。故云了知。知覺明。乃根本無明也。謂對待既忘。能所不立。則無明淨盡。故云無知覺明。境智俱空。故云不依諸礙。以離境故超礙。離智故超無礙。畢竟寂滅。故云永得超過。锽乃鐘鼓之聲。言雖有體質。而不礙聲之遠達。正取器微聲大。以明即礙處能達無礙。意謂向心境未忘。則身心世界為礙。今既了悟法身。即此幻妄身心世界不礙法身。故云受用世界及與身心相在塵域如器中锽聲出於外。以喻法身出礙也。煩惱約生死法。謂身心世界也。涅槃約理智。唯一真心故。生死涅槃。不相留礙也。

便能內發寂滅輕安。妙覺隨順。寂滅境界。自他身心所不能及。眾生壽命皆

【現代漢語翻譯】種子，觀智增明如同苗生長。

這種方便法門，名為三摩缽提（Samāpatti，等至）。

這是總結觀行的名稱。梵語三摩缽提（Samāpatti），這裡翻譯為『等至』。在等持之中，能夠到達聖位的緣故。

三禪那（Dhyana，禪那）。

善男子，如果各位菩薩，領悟清凈圓覺。

這是標示修行的根本。

以清凈覺悟之心，不執取幻化以及各種清凈的相狀，了知身心都是掛礙。無知覺明，不依賴各種障礙，永遠能夠超越有礙和無礙的境界，受用世界以及身心。相存在於塵世區域，如同器物中的鐘聲向外傳播。煩惱和涅槃，互不阻礙。

這是正確地闡釋中觀的修行相狀。意思是依據所領悟的清凈圓覺之心，建立觀行，直接觀照中道一心。向外忘卻外境，所以說『不取幻化』；向內忘卻智慧，不執取清凈的相狀。外境和智慧都忘卻，身心寂滅，都沒有障礙，所以說『了知』。知覺明，就是根本無明。意思是說，對待既然忘卻，能所不成立，那麼無明就完全消除，所以說『無知覺明』。外境和智慧都空寂，所以說『不依諸礙』。因為遠離外境，所以超越有礙；因為遠離智慧，所以超越無礙，畢竟寂滅，所以說『永得超過』。锽是鐘鼓的聲音，意思是說雖然有形體，但是不妨礙聲音的遠播。正是取器物小而聲音大的意思，來表明在有礙之處能夠通達無礙。意思是說，如果心境沒有忘卻，那麼身心世界就是障礙。現在既然已經領悟法身，那麼這個幻妄的身心世界就不妨礙法身，所以說『受用世界及與身心相在塵域如器中锽聲出於外』，用這個來比喻法身超出障礙。煩惱是就生死法來說的，指的是身心世界。涅槃是就理智來說的，是唯一真心，所以生死涅槃，互不阻礙。

便能從內心生髮寂滅輕安，妙覺隨順，寂滅境界，自身和他人的身心都不能到達。眾生的壽命都

【English Translation】 Seeds. The increasing wisdom of observation grows like a sprout.

This expedient means is called Samāpatti (三摩缽提, attainment of equipoise).

This is the name summarizing the contemplation. The Sanskrit word is Samāpatti (三摩缽提), which is translated here as 'equal attainment'. Within equal concentration, one can reach the holy position.

Three Dhyanas (三禪那, meditative absorptions).

Good man, if all Bodhisattvas awaken to pure and perfect enlightenment.

This marks the root of practice.

With a pure and enlightened mind, they do not grasp at illusions or any pure appearances. They understand that both body and mind are hindrances. Without knowing awareness, they do not rely on any hindrances, and they eternally transcend the realms of hindrance and non-hindrance. They enjoy the world and their body and mind, existing in the realm of dust, like the sound of a bell emanating from a vessel. Afflictions and Nirvana do not obstruct each other.

This correctly demonstrates the aspect of Madhyamaka (中觀, the Middle Way) practice. It means relying on the pure and perfect enlightened mind that has been awakened to, establishing contemplation and practice, directly contemplating the one mind of the Middle Way. Forgetting the external environment, hence 'not grasping at illusions'; forgetting the internal wisdom, not grasping at quiet appearances. Both environment and wisdom are forgotten, body and mind are extinguished, all without obstruction, hence 'understanding'. Knowing awareness is the fundamental ignorance. It means that since duality is forgotten, the subject and object are not established, then ignorance is completely eliminated, hence 'without knowing awareness'. Both environment and wisdom are empty, hence 'not relying on any hindrances'. Because of being apart from the environment, one transcends hindrance; because of being apart from wisdom, one transcends non-hindrance, ultimately reaching stillness, hence 'eternally transcending'. 'Huang' is the sound of bells and drums, meaning that although there is substance, it does not hinder the far-reaching sound. It precisely takes the meaning of a small vessel with a large sound to illustrate that in the place of hindrance, one can reach non-hindrance. It means that if the mind and environment are not forgotten, then the body, mind, and world are hindrances. Now that the Dharmakaya (法身, Dharma Body) has been awakened to, then this illusory body, mind, and world do not hinder the Dharmakaya, hence 'enjoying the world and their body and mind, existing in the realm of dust, like the sound of a bell emanating from a vessel', using this to illustrate the Dharmakaya transcending hindrance. Afflictions are spoken of in terms of the law of birth and death, referring to the body, mind, and world. Nirvana is spoken of in terms of reason and wisdom, being the one true mind, hence birth and death, Nirvana, do not obstruct each other.

Then they can internally generate the lightness and ease of stillness and extinction, and wonderful enlightenment follows. The realm of stillness and extinction cannot be reached by their own or others' bodies and minds. The lifespans of sentient beings are all

為浮想。

此示觀行成益之相也。以生滅既滅。寂滅現前。三德圓證。涅槃常樂。故云寂靜輕安。心心隨順妙覺寂滅。故云自他身心所不能及。眾生壽命皆為浮想。此則二障永斷。二死永忘。所謂究竟一心之極證也。

此方便者。名為禪那。

此結名也。

善男子。此三法門。皆是圓覺親近隨順。十方如來因此成佛。十方菩薩種種方便一切同異。皆依如是三種事業。若得圓證。即成圓覺。

此總結方便之漸次也。謂此三法門。皆是隨順親近圓覺之方便。即如來之因地。諸菩薩之萬行。或漸次。或偏圓。皆依如是三種事業。或單復圓修。若一念圓證。即成圓覺。

善男子。假使有人。修于聖道。教化成就百千萬億阿羅漢辟支佛果。不如有人聞此圓覺無礙法門。一剎那頃。順修習。

此結行顯勝也。偏圓修習日劫相倍故。教多多二乘。不若暫聞此法。以是成佛正因故。

爾時世尊。欲重宣此義。而說偈言。

次以偈重宣。

威德汝當知　　無上大覺心　　本際無二相　隨順諸方便　　其數即無量　　如來總開示　便有三種類

總頌標立三種觀行。

寂靜奢摩他　　如鏡照諸像　　如幻三摩地　如苗漸增長　　禪那唯寂滅　　如彼器中锽

【現代漢語翻譯】現代漢語譯本：為虛幻的想像。

這顯示了觀行成就利益的景象。因為生滅已經滅盡，寂滅顯現於前，法身、般若、解脫三德圓滿證得，涅槃是常、樂、我、凈，所以說是寂靜輕安。心念唸唸隨順妙覺寂滅的境界，所以說不是自身和他人的身心所能達到的。眾生的壽命都不過是虛幻的想像。這就是說兩種障礙（煩惱障和所知障）永遠斷除，兩種死亡（分段生死和變易生死）永遠忘卻，這就是究竟一心之極證。

這種方便法門，名為禪那（Dhyana，禪定）。

這是總結名稱。

善男子，這三種法門，都是圓覺（Perfect Enlightenment）的親近隨順。十方如來（Tathagata）因此成佛，十方菩薩（Bodhisattva）種種方便，一切相同和不同之處，都依據這三種事業。如果得到圓滿的證悟，就成就圓覺。

這是總結方便的漸進次第。這三種法門，都是隨順親近圓覺的方便，也就是如來的因地，諸菩薩的萬行。或者漸次，或者偏圓，都依據這三種事業，或者單獨修習，或者重複修習，或者圓滿修習。如果一念圓滿證悟，就成就圓覺。

善男子，假使有人，修習聖道，教化成就百千萬億阿羅漢（Arhat，聲聞乘最高果位）和辟支佛（Pratyekabuddha，緣覺乘）的果位，不如有人聽聞這圓覺無礙的法門，在一剎那間，隨順修習。

這是總結修行，顯示殊勝之處。偏圓修習，時間長短相差懸殊，所以教化眾多的二乘，不如暫時聽聞此法。因為這是成佛的正因。

這時，世尊（World-Honored One）想要再次宣說這個意義，而說了偈頌：

接下來用偈頌再次宣說。

威德你應當知道，無上大覺之心，本來沒有兩種差別相，隨順各種方便法門，它的數量就是無量無邊，如來全部開示，便有三種類別。

總括地讚頌並標立三種觀行。

寂靜的奢摩他（Samatha，止），如鏡子照映各種影像，如幻的三摩地（Samadhi，定），如幼苗漸漸增長，禪那唯有寂滅，如那器皿中的樂器聲。

【English Translation】 English version: Are floating thoughts.

This shows the appearance of the benefits of contemplation practice. Because birth and death have already ceased, and tranquil extinction appears before us, the three virtues of Dharmakaya, Prajna, and liberation are fully realized, and Nirvana is permanent, joyful, self, and pure, therefore it is said to be tranquil and at ease. The mind follows the wonderful enlightenment of tranquil extinction in every moment, so it is said that it cannot be reached by one's own body and mind or the body and mind of others. The lives of sentient beings are all just floating thoughts. This means that the two obstacles (affliction obstacle and knowledge obstacle) are forever cut off, and the two deaths (segmental death and variable death) are forever forgotten, which is the ultimate realization of the One Mind.

This expedient method is called Dhyana (禪那，meditation).

This is the concluding name.

Good man, these three Dharma-gates are all intimate and compliant with Perfect Enlightenment (圓覺). The Tathagatas (如來) of the ten directions attain Buddhahood because of this, and the various expedient means of the Bodhisattvas (菩薩) of the ten directions, all their similarities and differences, are based on these three activities. If one obtains perfect realization, one will achieve Perfect Enlightenment.

This is a summary of the gradual order of expedient means. These three Dharma-gates are all expedient means to comply with and be close to Perfect Enlightenment, which is the causal ground of the Tathagatas and the myriad practices of the Bodhisattvas. Whether gradual or partial and complete, they are all based on these three activities, whether practicing alone, repeatedly, or completely. If one realizes perfect enlightenment in a single thought, one will achieve Perfect Enlightenment.

Good man, suppose there is someone who cultivates the holy path and teaches and accomplishes hundreds of thousands of millions of Arhats (阿羅漢, the highest attainment in the Hearer Vehicle) and Pratyekabuddhas (辟支佛, Solitary Buddhas), it is not as good as someone who hears this unobstructed Dharma-gate of Perfect Enlightenment and practices accordingly for a moment.

This is a summary of practice, showing its superiority. The difference in time between partial and complete practice is vast, so teaching many of the Two Vehicles is not as good as temporarily hearing this Dharma. Because this is the direct cause of attaining Buddhahood.

At that time, the World-Honored One (世尊) wanted to proclaim this meaning again, and spoke the following verses:

Next, the verses are used to proclaim it again.

O Majestic Virtue, you should know that the mind of Supreme Great Enlightenment is fundamentally without two different appearances, Complying with various expedient Dharma-gates, their number is immeasurable, the Tathagata fully reveals, And there are three categories.

Summarily praising and establishing the three contemplations.

The tranquil Samatha (奢摩他, cessation) is like a mirror reflecting various images, the illusory Samadhi (三摩地, concentration) Is like a seedling gradually growing, Dhyana is only tranquil extinction, like the sound of an instrument in a vessel.

此頌三種行相。

三種妙法門　　皆是覺隨順　　十方諸如來　及諸大菩薩　　因地得成道　　三事圓證故

此總頌結名。

於是。辨音菩薩。在大眾中。即從座起。頂禮佛足。右繞三匝。長跪叉手。而白佛言。

初進問威儀。

大悲世尊。如是法門。甚為希有。

慶贊。

世尊。此諸方便。一切菩薩。于圓覺門。有幾修習。

此正陳問意也。謂前佛說三觀。未審菩薩所修。為一人具三。為三人各一。為同時。為次第。故請開示。以便修習也。

愿為大眾及末世眾生。方便開示。令悟實相。

此問所為也。

作是語已。五體投地。如是三請。終而復始。

三展䖍誠。

爾時世尊。告辨音菩薩言。善哉善哉。善男子。汝等乃能為諸大眾及末世眾生。問于如來如是修習。汝今諦聽。當爲汝說。

誡聽許說。

時辨音菩薩。奉教歡喜。及諸大眾。默然而聽。

佇聽。

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

此總答問意也。圓覺凈性。眾生本具。不假修習。但今在迷中。以幻修幻。唯以幻力故。有二十五種之不同。

【現代漢語翻譯】現代漢語譯本　　此頌三種行相。

三種妙法門　　皆是覺隨順　　十方諸如來　及諸大菩薩　　因地得成道　　三事圓證故

此總頌結名。

於是，辨音菩薩（Bianyin Bodhisattva）。在大眾中，即從座起，頂禮佛足，右繞三匝，長跪叉手，而白佛言。

初進問威儀。

大悲世尊，如是法門，甚為希有。

慶贊。

世尊，此諸方便，一切菩薩，于圓覺門，有幾修習？

此正陳問意也。謂前佛說三觀，未審菩薩所修，為一人具三，為三人各一，為同時，為次第。故請開示，以便修習也。

愿為大眾及末世眾生，方便開示，令悟實相。

此問所為也。

作是語已，五體投地，如是三請，終而復始。

三展䖍誠。

爾時世尊，告辨音菩薩（Bianyin Bodhisattva）言：『善哉善哉，善男子。汝等乃能為諸大眾及末世眾生，問于如來如是修習。汝今諦聽，當爲汝說。』

誡聽許說。

時辨音菩薩（Bianyin Bodhisattva），奉教歡喜，及諸大眾，默然而聽。

佇聽。

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

此總答問意也。圓覺凈性，眾生本具，不假修習。但今在迷中，以幻修幻。唯以幻力故，有二十五種之不同。

【English Translation】 English version 　　This verse summarizes the three aspects.

Three wondrous Dharma doors, all accord with enlightenment. All Tathagatas of the ten directions, and all great Bodhisattvas, attained the Path through causes, because of the perfect realization of these three matters.

This is a general verse concluding the name.

Then, Bianyin Bodhisattva (Bodhisattva of Eloquent Sound). In the midst of the assembly, he immediately rose from his seat, prostrated himself at the Buddha's feet, circumambulated him three times to the right, knelt with his palms together, and said to the Buddha:

First, he advances with a question of demeanor.

'Greatly compassionate World Honored One, such a Dharma gate is extremely rare.'

Praise.

'World Honored One, regarding these expedient means, how many practices do all Bodhisattvas undertake in the Perfect Enlightenment gate?'

This precisely states the intention of the question. It refers to the three contemplations previously spoken by the Buddha. It is not known whether the Bodhisattvas' practice involves one person possessing all three, or three people each possessing one, or whether it is simultaneous or sequential. Therefore, he requests clarification for the sake of practice.

'May you, for the sake of the great assembly and sentient beings of the future, expediently reveal and instruct, so that they may awaken to the true nature.'

This asks for the purpose.

Having spoken these words, he prostrated himself with his five limbs touching the ground, making three requests in this manner, from beginning to end.

Three displays of sincerity.

At that time, the World Honored One said to Bianyin Bodhisattva (Bodhisattva of Eloquent Sound): 'Excellent, excellent, good man. You are able to ask the Tathagata about such practices for the sake of the great assembly and sentient beings of the future. Now listen attentively, and I will explain it to you.'

Admonishment to listen and permission to speak.

Then Bianyin Bodhisattva (Bodhisattva of Eloquent Sound), joyfully received the teaching, and the great assembly listened in silence.

Waiting to listen.

'Good man, the Perfect Enlightenment of all Tathagatas is pure. Originally, there is no practice or practitioner. All Bodhisattvas and sentient beings of the future practice based on the illusory power of non-awakening. At that time, there will be twenty-five kinds of pure samadhi wheels.'

This is a general answer to the question. The pure nature of Perfect Enlightenment is inherent in all beings, and does not require practice. However, now being in delusion, they use illusion to cultivate illusion. Only because of the power of illusion are there twenty-five different kinds.

蓋三觀一心。元無別異。第各隨人。意要偏重。所習展轉。而為二十五輪。非定有二十五種也。然二十五種不出三觀。單復圓修而分差別。初單修三觀。

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

此單修空觀也。然三諦本唯一境故。三觀本乎一心。圓融該攝。舉一即具三。言三體即一。所謂正偏帶兼故。雖單修一觀。必兼餘二。雖不明說。義即全具。今言唯取極靜。是以觀空為主。由靜力故。永斷煩惱。則義該於假。以煩惱幻化以靜力斷之。若究竟成就。圓證一心。則攝中也。故不起于座。便入涅槃。此單以圓修空觀而入也。能作如是觀。義方滿足。標名應有悟凈圓覺四字。譯人略耳。

若諸菩薩。唯觀如幻。以佛力故。變化世界種種作用。備行菩薩清凈妙行。于陀羅尼。不失寂念及諸靜慧。此菩薩者。名單修三摩缽提。

此單修假觀也。佛力者。謂自性本具真如佛性內熏之力故。發起種種變化作用。備修妙行。此依幻行。于陀羅尼。不失寂念。則全體起用。兼攝一心中道寂滅之體。而起空慧。照破無明。是以假攝中空也。

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

【現代漢語翻譯】現代漢語譯本：總而言之，三種觀法和一心，原本沒有差別。只是每個人意念的側重點不同，所學習的內容逐漸演變，形成了二十五種輪轉。並非真的只有二十五種。然而，這二十五種都離不開三種觀法，只是在單獨修習、複合修習和圓滿修習上有所差別。首先是單獨修習三種觀法。

如果有些菩薩，只專注于極度的寂靜（奢摩他，止），憑藉寂靜的力量，永遠斷除煩惱，最終成就，不起身就進入涅槃。這樣的菩薩，名為單修奢摩他（止）。

這是單修空觀。然而，空、假、中三諦原本就是唯一的境界，所以三種觀法本源於一心，圓融包含攝取。舉一即具足三者，說三者體性即一。這就是所謂的正、偏、帶、兼。所以，即使是單修一種觀法，也必然兼顧其餘兩種。即使不明說，其義理也完全具備。現在說『只專注于極度的寂靜』，是以觀空為主。『憑藉寂靜的力量，永遠斷除煩惱』，則義理包含假，因為煩惱是虛幻的，用寂靜的力量斷除它。如果『最終成就，圓滿證得一心』，則攝取了中。所以『不起身就進入涅槃』，這是單獨以圓滿修習空觀而入涅槃。能夠這樣觀修，義理才算圓滿。命名時應該有悟、凈、圓覺四個字，譯者省略了。

如果有些菩薩，只觀察一切如幻（三摩缽提，觀），憑藉佛的力量，變化世界種種作用，完備地修行菩薩清凈微妙的行持，對於總持（陀羅尼），不失去寂靜的意念以及各種靜定的智慧。這樣的菩薩，名為單修三摩缽提（觀）。

這是單修假觀。佛力，是指自性本具的真如佛性內在熏習的力量，因此發起種種變化作用，完備地修習微妙的行持。這是依隨如幻的境界而修行，對於總持（陀羅尼），不失去寂靜的意念，則是全體起用，兼攝一心中道寂滅的體性，而生起空慧，照破無明。因此，假觀攝取了中觀和空觀。

如果有些菩薩，只滅除諸幻（禪那，遮），不取用種種作用，獨自斷除煩惱，煩惱斷盡，便證得實相。這樣的菩薩，名為單修禪那（遮）。 English version: In essence, the three contemplations (三觀) and the one mind are fundamentally not different. However, each person's intention places different emphasis, and what is learned gradually evolves into twenty-five wheels (二十五輪). It is not that there are definitively only twenty-five kinds. Nevertheless, these twenty-five kinds do not go beyond the three contemplations, differing only in single, combined, and complete cultivation. First, single cultivation of the three contemplations.

If some Bodhisattvas only focus on extreme stillness (奢摩他, śamatha, cessation), relying on the power of stillness, they permanently cut off afflictions, ultimately achieve enlightenment, and enter Nirvana without rising from their seats. These Bodhisattvas are named those who singularly cultivate śamatha (奢摩他, cessation).

This is the single cultivation of the contemplation of emptiness (空觀). However, since the three truths (三諦) of emptiness, provisional existence, and the middle way are originally a single realm, the three contemplations originate from one mind, encompassing and including everything. Mentioning one immediately includes the three, and saying three is the same as saying one in essence. This is the so-called direct, partial, accompanying, and inclusive. Therefore, even if one cultivates a single contemplation, it necessarily includes the other two. Even if not explicitly stated, the meaning is fully present. Now, saying 'only focus on extreme stillness' is to take the contemplation of emptiness as primary. 'Relying on the power of stillness, they permanently cut off afflictions' implies provisional existence, because afflictions are illusory and are cut off by the power of stillness. If they 'ultimately achieve enlightenment and completely realize the one mind,' then it includes the middle way. Therefore, 'they enter Nirvana without rising from their seats,' this is entering Nirvana solely through the complete cultivation of the contemplation of emptiness. Only by being able to contemplate in this way is the meaning fulfilled. The name should include the four characters of enlightenment, purity, completeness, and awakening, but the translator omitted them.

If some Bodhisattvas only contemplate everything as illusory (三摩缽提, samāpatti, contemplation), relying on the power of the Buddha, they transform the world with various functions, completely practicing the pure and wonderful conduct of Bodhisattvas, and in dhāraṇī (陀羅尼, total recall), they do not lose the thought of stillness and various meditative wisdoms. These Bodhisattvas are named those who singularly cultivate samāpatti (三摩缽提, contemplation).

This is the single cultivation of the contemplation of provisional existence (假觀). The power of the Buddha refers to the inherent power of the true suchness Buddha-nature within, which initiates various transformative functions, completely cultivating wonderful conduct. This relies on illusory conduct, and in dhāraṇī (陀羅尼, total recall), not losing the thought of stillness means that the whole body arises in function, inclusively encompassing the nature of the middle way's quiescence and extinction in one mind, and giving rise to the wisdom of emptiness, illuminating and breaking through ignorance. Therefore, the contemplation of provisional existence includes the contemplation of the middle way and the contemplation of emptiness.

If some Bodhisattvas only extinguish all illusions (禪那, dhyāna, cessation), not taking on various functions, and solely cut off afflictions, and when afflictions are completely cut off, they then realize the true nature. These Bodhisattvas are named those who singularly cultivate dhyāna (禪那, cessation).

【English Translation】 English version: In essence, the three contemplations (三觀) and the one mind are fundamentally not different. However, each person's intention places different emphasis, and what is learned gradually evolves into twenty-five wheels (二十五輪). It is not that there are definitively only twenty-five kinds. Nevertheless, these twenty-five kinds do not go beyond the three contemplations, differing only in single, combined, and complete cultivation. First, single cultivation of the three contemplations. If some Bodhisattvas only focus on extreme stillness (奢摩他, 'śamatha', cessation), relying on the power of stillness, they permanently cut off afflictions, ultimately achieve enlightenment, and enter Nirvana without rising from their seats. These Bodhisattvas are named those who singularly cultivate 'śamatha' (奢摩他, cessation). This is the single cultivation of the contemplation of emptiness (空觀). However, since the three truths (三諦) of emptiness, provisional existence, and the middle way are originally a single realm, the three contemplations originate from one mind, encompassing and including everything. Mentioning one immediately includes the three, and saying three is the same as saying one in essence. This is the so-called direct, partial, accompanying, and inclusive. Therefore, even if one cultivates a single contemplation, it necessarily includes the other two. Even if not explicitly stated, the meaning is fully present. Now, saying 'only focus on extreme stillness' is to take the contemplation of emptiness as primary. 'Relying on the power of stillness, they permanently cut off afflictions' implies provisional existence, because afflictions are illusory and are cut off by the power of stillness. If they 'ultimately achieve enlightenment and completely realize the one mind,' then it includes the middle way. Therefore, 'they enter Nirvana without rising from their seats,' this is entering Nirvana solely through the complete cultivation of the contemplation of emptiness. Only by being able to contemplate in this way is the meaning fulfilled. The name should include the four characters of enlightenment, purity, completeness, and awakening, but the translator omitted them. If some Bodhisattvas only contemplate everything as illusory (三摩缽提, 'samāpatti', contemplation), relying on the power of the Buddha, they transform the world with various functions, completely practicing the pure and wonderful conduct of Bodhisattvas, and in 'dhāraṇī' (陀羅尼, total recall), they do not lose the thought of stillness and various meditative wisdoms. These Bodhisattvas are named those who singularly cultivate 'samāpatti' (三摩缽提, contemplation). This is the single cultivation of the contemplation of provisional existence (假觀). The power of the Buddha refers to the inherent power of the true suchness Buddha-nature within, which initiates various transformative functions, completely cultivating wonderful conduct. This relies on illusory conduct, and in 'dhāraṇī' (陀羅尼, total recall), not losing the thought of stillness means that the whole body arises in function, inclusively encompassing the nature of the middle way's quiescence and extinction in one mind, and giving rise to the wisdom of emptiness, illuminating and breaking through ignorance. Therefore, the contemplation of provisional existence includes the contemplation of the middle way and the contemplation of emptiness. If some Bodhisattvas only extinguish all illusions (禪那, 'dhyāna', cessation), not taking on various functions, and solely cut off afflictions, and when afflictions are completely cut off, they then realize the true nature. These Bodhisattvas are named those who singularly cultivate 'dhyāna' (禪那, cessation).

此單修禪那中觀也。唯滅諸幻。獨斷煩惱。乃攝假入中。煩惱斷盡。便登實相。乃攝空入中。正遮照同時。以顯中也。以唯滅斷盡則雙遮。獨斷便證則雙照。此上單修三觀也。下復修二十一輪。每觀領七。故二十一。初空觀頷七。先復二觀二。

初先空后假。

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

次先空后中。

若諸菩薩。以靜慧故。證至靜性。便斷煩惱。永出生死。此菩薩者。名先修奢摩他后修禪那。

即體之智。故云靜慧。還照寂體。故云證至靜性。便斷煩惱。永出生死。因亡果喪。圓證一心。故為中道。

次復三觀二。

初先空。次假。后中。

若諸菩薩。以寂靜慧。復現幻力種種變現。度諸眾生。后斷煩惱。而入寂滅。此菩薩者。名先修奢摩他次修三摩缽提后修禪那。

次先空次中后假。

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

次齊修三觀有三。

初先靜齊寂幻。

若諸菩薩。以至靜力。心斷煩惱。復度眾生。建立世界。此菩薩者。名先修奢摩他齊修三摩缽提禪

【現代漢語翻譯】現代漢語譯本這是關於單修禪那（Dhyana，禪定）的中觀（Madhyamaka，中道）修法。唯一的目標是滅除一切幻象，徹底斷除煩惱。這便是攝假入中（將假有攝入中道）。當煩惱斷盡時，便能證登實相（事物的真實面貌），這便是攝空入中（將空性攝入中道）。正觀（直接觀察）與遮觀（否定性觀察）同時進行，以此來彰顯中道。因為唯有滅除和斷盡才能達到雙遮（同時否定空和有），而徹底斷除煩惱便能證得雙照（同時照見空和有）。以上是單修三種觀法。下面將修習二十一輪，每種觀法統領七輪，所以總共二十一輪。首先是空觀統領七輪，又分為兩種觀法。

首先是先空后假。

如果諸位菩薩，首先專注于寂靜，用寂靜的智慧，照見諸法如幻，便在此過程中，發起菩薩的種種行為。這樣的菩薩，被稱為先修奢摩他（Śamatha，止），后修三摩缽提（Samāpatti，等至）。

其次是先空后中。

如果諸位菩薩，因為寂靜的智慧，證得了至靜的本性，便能斷除煩惱，永遠脫離生死輪迴。這樣的菩薩，被稱為先修奢摩他（Śamatha，止），后修禪那（Dhyana，禪定）。

即體之智，所以稱為『靜慧』。還照寂體，所以稱為『證至靜性』。便斷煩惱，永遠脫離生死輪迴，因亡果喪，圓滿證得一心，所以是中道。

接下來是三種觀法，又分為兩種。

首先是先空，次假，后中。

如果諸位菩薩，以寂靜的智慧，又顯現幻化的力量，種種變化顯現，度化諸位眾生，之後斷除煩惱，而進入寂滅。這樣的菩薩，被稱為先修奢摩他（Śamatha，止），次修三摩缽提（Samāpatti，等至），后修禪那（Dhyana，禪定）。

其次是先空，次中，后假。

如果諸位菩薩，以至靜的力量，斷除煩惱之後，發起菩薩清凈微妙的行為，度化諸位眾生。這樣的菩薩，被稱為先修奢摩他（Śamatha，止），中修禪那（Dhyana，禪定），后修三摩缽提（Samāpatti，等至）。

接下來是同時修習三種觀法，有三種情況。

首先是先靜齊寂幻。

如果諸位菩薩，以至靜的力量，心中斷除煩惱，又度化眾生，建立世界。這樣的菩薩，被稱為先修奢摩他（Śamatha，止），同時修習三摩缽提（Samāpatti，等至）和禪那（Dhyana，禪定）。

【English Translation】 English version This is the Madhyamaka (Middle Way) practice of single-minded Dhyana (meditation). The sole aim is to extinguish all illusions and completely sever afflictions. This is to incorporate the provisional into the Middle Way. When afflictions are completely severed, one ascends to the Real Aspect (the true nature of things), which is to incorporate emptiness into the Middle Way. Direct observation and negation occur simultaneously, thereby revealing the Middle Way. Because only through extinguishing and severing can one achieve dual negation (simultaneously negating emptiness and existence), and completely severing afflictions leads to the realization of dual illumination (simultaneously illuminating emptiness and existence). The above is the single practice of the three contemplations. Below, we will practice the twenty-one wheels, each contemplation governing seven wheels, hence twenty-one in total. First, the contemplation of emptiness governs seven wheels, further divided into two types of contemplation.

First, emptiness before the provisional.

If all Bodhisattvas first focus on supreme stillness, using the wisdom of stillness to illuminate all phenomena as illusory, they then initiate the various actions of a Bodhisattva within this process. Such a Bodhisattva is called one who first cultivates Śamatha (tranquility) and then cultivates Samāpatti (attainment).

Second, emptiness before the Middle Way.

If all Bodhisattvas, through the wisdom of stillness, realize the nature of supreme stillness, they can then sever afflictions and forever escape the cycle of birth and death. Such a Bodhisattva is called one who first cultivates Śamatha (tranquility) and then cultivates Dhyana (meditation).

The wisdom that embodies the essence is called 'wisdom of stillness'. Reflecting back upon the tranquil essence is called 'realizing the nature of supreme stillness'. Severing afflictions and forever escaping the cycle of birth and death, with the cause extinguished and the result lost, one perfectly realizes the One Mind, hence it is the Middle Way.

Next, the three contemplations are further divided into two types.

First, emptiness, then the provisional, then the Middle Way.

If all Bodhisattvas, with the wisdom of stillness, manifest illusory powers, displaying various transformations to liberate all sentient beings, and then sever afflictions, entering into extinction. Such a Bodhisattva is called one who first cultivates Śamatha (tranquility), then cultivates Samāpatti (attainment), and finally cultivates Dhyana (meditation).

Second, emptiness, then the Middle Way, then the provisional.

If all Bodhisattvas, with the power of supreme stillness, after severing afflictions, initiate the pure and wondrous actions of a Bodhisattva, liberating all sentient beings. Such a Bodhisattva is called one who first cultivates Śamatha (tranquility), then cultivates Dhyana (meditation), and finally cultivates Samāpatti (attainment).

Next, simultaneously cultivating the three contemplations, there are three situations.

First, stillness simultaneously with tranquility and illusion.

If all Bodhisattvas, with the power of supreme stillness, sever afflictions in their minds, and also liberate sentient beings, establishing worlds. Such a Bodhisattva is called one who first cultivates Śamatha (tranquility), simultaneously cultivating Samāpatti (attainment) and Dhyana (meditation).

那。

次先齊靜幻后寂。

若諸菩薩。以至靜力。資發變化。后斷煩惱。此菩薩者。名齊修奢摩他三摩缽提后修禪那。

后齊靜寂后幻。

若諸菩薩。以至靜力。用資寂滅。後起作用。變化世界。此菩薩者。名齊修奢摩他禪那后修三摩缽提。

上靜觀七輪已竟。

下幻觀七輪。

初先幻后靜。

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

次先幻后寂。

若諸菩薩。以變化力。種種境界。而取寂滅。此菩薩者。名先修三摩缽提。后修禪那。

上覆二。

后復三。

初先幻次靜后寂。

若諸菩薩。以變化力。而作佛事。安住寂靜。而斷煩惱。此菩薩者。名先修三摩缽提中修奢摩他后修禪那。

次先幻次寂后靜。

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

后齊三觀三。

初先幻靜寂。

若諸菩薩。以變化力。方便作用。至靜寂滅。二俱隨順。此菩薩者。名先修三摩缽提齊修奢摩他禪那。

次齊幻靜后寂。

若諸菩薩。以變化力。種種起用。資于至靜。后斷煩惱。此菩薩者。

【現代漢語翻譯】現代漢語譯本那。

次先齊靜幻后寂。

若諸菩薩，以至靜力，資發變化，后斷煩惱，此菩薩者，名齊修奢摩他（śamatha，止）三摩缽提（samāpatti，等至）后修禪那（dhyāna，禪）。

后齊靜寂后幻。

若諸菩薩，以至靜力，用資寂滅，後起作用，變化世界，此菩薩者，名齊修奢摩他（śamatha，止）禪那（dhyāna，禪）后修三摩缽提（samāpatti，等至）。

上靜觀七輪已竟。

下幻觀七輪。

初先幻后靜。

若諸菩薩，以變化力，種種隨順，而取至靜，此菩薩者，名先修三摩缽提（samāpatti，等至）后修奢摩他（śamatha，止）。

次先幻后寂。

若諸菩薩，以變化力，種種境界，而取寂滅，此菩薩者，名先修三摩缽提（samāpatti，等至），后修禪那（dhyāna，禪）。

上覆二。

后復三。

初先幻次靜后寂。

若諸菩薩，以變化力，而作佛事，安住寂靜，而斷煩惱，此菩薩者，名先修三摩缽提（samāpatti，等至）中修奢摩他（śamatha，止）后修禪那（dhyāna，禪）。

次先幻次寂后靜。

若諸菩薩，以變化力，無礙作用，斷煩惱故，安住至靜，此菩薩者，名先修三摩缽提（samāpatti，等至）中修禪那（dhyāna，禪）后修奢摩他（śamatha，止）。

后齊三觀三。

初先幻靜寂。

若諸菩薩，以變化力，方便作用，至靜寂滅，二俱隨順，此菩薩者，名先修三摩缽提（samāpatti，等至）齊修奢摩他（śamatha，止）禪那（dhyāna，禪）。

次齊幻靜后寂。

若諸菩薩，以變化力，種種起用，資于至靜，后斷煩惱，此菩薩者，

【English Translation】 English version Then.

Next, first simultaneous quiescence and illusion, then stillness.

If those Bodhisattvas, with the power of utmost quiescence, support and generate transformations, and then sever afflictions, these Bodhisattvas are named as simultaneously cultivating śamatha (止, quiescence) and samāpatti (等至, attainment), and subsequently cultivating dhyāna (禪, meditation).

Afterwards, simultaneous quiescence and stillness, then illusion.

If those Bodhisattvas, with the power of utmost quiescence, use it to support stillness, and then arise to action, transforming worlds, these Bodhisattvas are named as simultaneously cultivating śamatha (止, quiescence) and dhyāna (禪, meditation), and subsequently cultivating samāpatti (等至, attainment).

The above contemplation of quiescence on the seven wheels is complete.

The following is the contemplation of illusion on the seven wheels.

First, first illusion, then quiescence.

If those Bodhisattvas, with the power of transformation, in various ways accord with and attain utmost quiescence, these Bodhisattvas are named as first cultivating samāpatti (等至, attainment) and subsequently cultivating śamatha (止, quiescence).

Next, first illusion, then stillness.

If those Bodhisattvas, with the power of transformation, through various realms, attain stillness, these Bodhisattvas are named as first cultivating samāpatti (等至, attainment), and subsequently cultivating dhyāna (禪, meditation).

Above, again two.

Afterwards, again three.

First, first illusion, then quiescence, then stillness.

If those Bodhisattvas, with the power of transformation, perform Buddha-deeds, abide in stillness, and sever afflictions, these Bodhisattvas are named as first cultivating samāpatti (等至, attainment), in the middle cultivating śamatha (止, quiescence), and subsequently cultivating dhyāna (禪, meditation).

Next, first illusion, then stillness, then quiescence.

If those Bodhisattvas, with the power of transformation, act without obstruction, and for the sake of severing afflictions, abide in utmost quiescence, these Bodhisattvas are named as first cultivating samāpatti (等至, attainment), in the middle cultivating dhyāna (禪, meditation), and subsequently cultivating śamatha (止, quiescence).

Afterwards, simultaneous three contemplations, three.

First, first illusion, quiescence, and stillness.

If those Bodhisattvas, with the power of transformation, skillfully act, attain utmost quiescence and stillness, and both accord with each other, these Bodhisattvas are named as first cultivating samāpatti (等至, attainment), and simultaneously cultivating śamatha (止, quiescence) and dhyāna (禪, meditation).

Next, simultaneous illusion and quiescence, then stillness.

If those Bodhisattvas, with the power of transformation, in various ways arise to action, supporting utmost quiescence, and then sever afflictions, these Bodhisattvas are

名齊修三摩缽提奢摩他后修禪那。

后齊幻寂后靜。

若諸菩薩。以變化力。資于寂滅。后住清凈無作靜慮。此菩薩者。名齊修三摩缽提禪那后修奢摩他。

三寂觀領七。

復二有二。

先寂后靜。

若諸菩薩。以寂滅力。而起至靜。住于清凈。此菩薩者。名先修禪那。后修奢摩他。

次先寂后幻。

若諸菩薩。以寂滅力。而起作用。於一切境。寂用隨順。此菩薩者。名先修禪那后修三摩缽提。

次復三有二。

初先寂次靜后幻。

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

次先寂次幻后靜。

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

后齊三有三。

初先寂齊靜幻。

若諸菩薩。以寂滅力。種種清凈。而住靜慮。起于變化。此菩薩者。名先修禪那齊修奢摩他三摩缽提。

次齊寂靜后幻。

若諸菩薩。以寂滅力。資于至靜。而起變化。此菩薩者。名齊修禪那奢摩他后修三摩缽提。

后齊寂幻后靜。

若諸菩薩。以寂滅力。資于變化。而起至靜清明境

【現代漢語翻譯】現代漢語譯本名齊修三摩缽提（Samāpatti，等持）奢摩他（Śamatha，止）后修禪那（Dhyāna，禪定）。

后齊幻寂后靜。

若諸菩薩，以變化力，資于寂滅，后住清凈無作靜慮。此菩薩者，名齊修三摩缽提禪那后修奢摩他。

三寂觀領七。

復二有二。

先寂后靜。

若諸菩薩，以寂滅力，而起至靜，住于清凈。此菩薩者，名先修禪那，后修奢摩他。

次先寂后幻。

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

次復三有二。

初先寂次靜后幻。

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

次先寂次幻后靜。

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

后齊三有三。

初先寂齊靜幻。

若諸菩薩，以寂滅力，種種清凈，而住靜慮，起于變化。此菩薩者，名先修禪那齊修奢摩他三摩缽提。

次齊寂靜后幻。

若諸菩薩，以寂滅力，資于至靜，而起變化。此菩薩者，名齊修禪那奢摩他后修三摩缽提。

后齊寂幻后靜。

若諸菩薩，以寂滅力，資于變化，而起至靜清明境

【English Translation】 English version It is named 'simultaneously cultivating Samāpatti (等持, meditative absorption), Śamatha (止, calming), then cultivating Dhyāna (禪定, meditation)'.

After simultaneously experiencing illusion and stillness, then stillness.

If these Bodhisattvas, with the power of transformation, rely on quiescence, and then abide in pure, non-active contemplation, these Bodhisattvas are named 'simultaneously cultivating Samāpatti and Dhyāna, then cultivating Śamatha'.

Three quiescences guide seven.

Again, two have two.

First quiescence, then stillness.

If these Bodhisattvas, with the power of quiescence, arise to utmost stillness, abiding in purity, these Bodhisattvas are named 'first cultivating Dhyāna, then cultivating Śamatha'.

Next, first quiescence, then illusion.

If these Bodhisattvas, with the power of quiescence, arise to function, in all realms, quiescence and function are in accordance. These Bodhisattvas are named 'first cultivating Dhyāna, then cultivating Samāpatti'.

Next, again, three have two.

First, first quiescence, then stillness, then illusion.

If these Bodhisattvas, with the power of quiescence and various natures, settle in contemplation, and then arise to transformation, these Bodhisattvas are named 'first cultivating Dhyāna, in the middle cultivating Śamatha, then cultivating Samāpatti'.

Next, first quiescence, then illusion, then stillness.

If these Bodhisattvas, with the power of quiescence and non-active nature, arise to function, pure realms, returning to contemplation, these Bodhisattvas are named 'first cultivating Dhyāna, in the middle cultivating Samāpatti, then cultivating Śamatha'.

After simultaneously, three have three.

First, first quiescence, simultaneously stillness and illusion.

If these Bodhisattvas, with the power of quiescence, various purities, abide in contemplation, and arise to transformation, these Bodhisattvas are named 'first cultivating Dhyāna, simultaneously cultivating Śamatha and Samāpatti'.

Next, simultaneously quiescence and stillness, then illusion.

If these Bodhisattvas, with the power of quiescence, rely on utmost stillness, and then arise to transformation, these Bodhisattvas are named 'simultaneously cultivating Dhyāna and Śamatha, then cultivating Samāpatti'.

After simultaneously quiescence and illusion, then stillness.

If these Bodhisattvas, with the power of quiescence, rely on transformation, and then arise to utmost stillness and clear realms

慧。此菩薩者。名齊修禪那三摩缽提后修奢摩他。

后圓修三觀。

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

此圓修三觀。乃三觀一心。一念具足。即初云圓照清凈覺相。圓覺圓合。即圓照一切。則該十法界。于諸性相。無離覺性。即清凈覺相。諸佛本起因地。唯一心圓照法界。以為妙行故。二十五輪。究竟歸極於此。意顯此一觀以為圓修。其二十四。皆隨根耳。

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

此總結勸修也。當持梵行者。所謂因戒生定。即楞嚴三種漸次。乃入禪之基本也。寂靜思惟懺悔。即觀罪性空。所謂若欲懺悔者。端坐念實相也。求哀結標。以驗根之頓漸。乃請諸聖神力加持。起決定信耳。

爾時世尊。欲重宣此義。而說偈言。

辨音汝當知　　一切諸菩薩　　無礙清凈覺　皆依禪定生　　所謂奢摩他　　三摩提禪那　三法漸次修　　有二十五種　　十方諸如來　三世修行者　　無不因此法　　而得成菩提　唯除頓覺

【現代漢語翻譯】現代漢語譯本：慧（智慧）。這位菩薩，名為齊修禪那三摩缽提（禪定）后修奢摩他（止）。后圓修三觀。若有菩薩，以圓覺慧（圓滿覺悟的智慧），圓融統合一切，對於一切事物的體性和現象，沒有離開覺悟的本性。這位菩薩，名為圓修三種自性清凈隨順。這圓修三觀，乃是三觀一心，一念之間具足。即最初所說的圓照清凈覺相。圓覺圓融統合，即是圓照一切，則涵蓋十法界。對於一切事物的體性和現象，沒有離開覺悟的本性，即是清凈覺相。諸佛最初發心修行的因地，唯一以一心圓滿照耀法界，作為微妙的修行。所以二十五輪，最終歸結於此。意思是顯示這一觀是圓滿的修行，其餘二十四種，都是隨順眾生的根器而設。善男子，這名為菩薩二十五輪。一切菩薩都這樣修行。若有菩薩以及末法時代的眾生，依照這二十五輪修行，應當持守清凈的行為，寂靜地思維，懇切地懺悔，經過三個七天，在二十五輪的每一個輪上都安立標記，至誠懇切地祈求，隨意選取一個標記，依照所選取的標記進行開示，便能知道是頓悟還是漸悟。如果有一念的懷疑和後悔，就不能成就。這是總結並勸勉修行。『當持梵行』，就是說因為持戒而生定，即《楞嚴經》所說的三種漸次，是進入禪定的基本。『寂靜思惟懺悔』，就是觀罪性本空，即所謂『若欲懺悔者，端坐念實相』。『求哀結標』，是爲了驗證根器的頓漸，乃是祈請諸聖的神力加持，生起堅定的信心。這時，世尊想要再次宣說這個意義，而說了偈頌：辨音你應當知道，一切諸菩薩，無礙清凈覺，都依禪定生。所謂奢摩他，三摩提禪那，三種方法漸次修。有二十五種，十方諸如來，三世修行者，沒有不因此法，而得成菩提，唯有頓覺。

【English Translation】 English version: Wisdom. This Bodhisattva is named 'Simultaneously Cultivating Dhyana-Samadhi (meditative absorption) and Subsequently Cultivating Shamatha (tranquility)'. Subsequently, he comprehensively cultivates the Threefold Contemplation. If Bodhisattvas, with Perfect Enlightenment Wisdom, perfectly integrate everything, and in all natures and appearances, there is no separation from the nature of enlightenment, this Bodhisattva is named 'Comprehensively Cultivating the Three Kinds of Self-Nature Purity in Accordance'. This comprehensive cultivation of the Threefold Contemplation is the Threefold Contemplation as One Mind, complete in a single thought. It is the initial 'perfectly illuminating the pure nature of enlightenment'. Perfect Enlightenment perfectly integrates, which is perfectly illuminating everything, thus encompassing the Ten Dharma Realms. In all natures and appearances, there is no separation from the nature of enlightenment, which is the pure nature of enlightenment. The causal ground from which all Buddhas arise is solely the perfect illumination of the Dharma Realm with One Mind, taking it as wondrous practice. Therefore, the Twenty-Five Wheels ultimately converge here. The intention is to show that this one contemplation is the comprehensive cultivation, and the other twenty-four are all in accordance with the roots of beings. Good man, this is named the Twenty-Five Wheels of Bodhisattvas. All Bodhisattvas cultivate in this way. If Bodhisattvas and sentient beings in the Dharma-Ending Age cultivate according to these wheels, they should uphold pure conduct, quietly contemplate, and earnestly repent for three seven-day periods. On each of the Twenty-Five Wheels, they should place a mark, sincerely and earnestly pray, and randomly choose a mark. According to the chosen mark, they will be instructed and will know whether it is sudden or gradual enlightenment. If there is a single thought of doubt or regret, it will not be accomplished. This is a summary and exhortation to cultivate. 'Upholding pure conduct' means that because of upholding precepts, samadhi arises, which is the three gradual stages mentioned in the Shurangama Sutra, the foundation for entering dhyana. 'Quietly contemplating and repenting' means contemplating the emptiness of the nature of sin, as it is said, 'If one wishes to repent, sit upright and contemplate reality'. 'Praying and placing a mark' is to verify the suddenness or gradualness of one's roots, and it is to request the blessings of the holy beings and deities to generate firm faith. At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: Discriminating Sound, you should know that all Bodhisattvas, unobstructed pure enlightenment, all arise from dhyana. The so-called Shamatha, Samadhi, Dhyana, these three methods are gradually cultivated. There are twenty-five kinds. All Tathagatas of the ten directions, those who cultivate in the three periods of time, without exception, attain Bodhi through this Dharma, except for sudden enlightenment.

人　　並法不隨順

二十五輪。皆菩薩因行。頌言十方如來。意約所趣之果。此正如來因地法行也。頓覺人。則不須漸次法。不隨順者。乃闡提不信之人。則漸亦不能入矣。

一切諸菩薩　　及末世眾生　　常當持此輪　隨順勤修習　　依佛大悲力　　不久證涅槃

此頌結勸也。

於是。凈諸業障菩薩。在大眾中。即從座起。頂禮佛足。右繞三匝。長跪叉手。而白佛言。

問法威儀。

大悲世尊為我等輩。廣說如是不思議事一切如來因地行相。令諸大眾得未曾有。睹見調御歷恒沙劫勤苦境界一切功用。猶如一念。我等菩薩。深自慶慰。

此慶所聞也。謂從一心。建諸定輪。乃諸如來因地行相勤苦境界。一念具見。故深自慶也。

世尊。若此覺性本性清凈。因何染污。使諸眾生迷悶不入。

此正問也。上章佛說一切如來圓覺清凈本無修習。然清凈則本來無染。今因何有染污更假修耶。

唯愿如來。廣為我等。開悟法性。今此大眾。及末世眾生。作將來眼。

此請意也。

說是語已。五體投地。如是三請。終而復始。

求法懇誠。

爾時世尊。告凈諸業障菩薩言。善哉善哉。善男子。汝等乃能為諸大眾及末世眾生。咨問如來如是

【現代漢語翻譯】現代漢語譯本人——並法不隨順

二十五輪，皆為菩薩因地修行。頌文中的『十方如來』，意指所趨向的果位。這正如如來在因地時的修行法門。對於頓悟的人來說，則不需要漸次修行的法門。『不隨順』指的是不相信的闡提（icchantika，斷善根的人），那麼漸修也不能使他們進入佛法。

一切諸菩薩以及末世眾生常當持此輪隨順勤修習依佛大悲力不久證涅槃

這首偈頌是總結勸勉。

於是，凈諸業障菩薩（Pure Karma Obstruction Bodhisattva）在大眾中，即從座位上站起，頂禮佛足，右繞佛三圈，長跪合掌，對佛說道：

這是請問佛法的威儀。

大悲世尊，爲了我們這些人，廣為解說如此不可思議之事，一切如來在因地時的修行狀態，讓大眾得到前所未有的體驗，親眼見到調御丈夫（taming master）經歷恒河沙數劫的勤苦境界和一切功用，猶如一念之間。我們這些菩薩，深深地感到慶幸和欣慰。

這是慶幸所聽聞的佛法。意思是說，從一心建立各種禪定之輪，乃是諸如來在因地時的修行狀態和勤苦境界，在一念之間全部見到，所以深深地感到慶幸。

世尊，如果這個覺性（awakening nature）本性清凈，為何會有染污，使得眾生迷惑而不能證入？

這是正式的提問。上一章佛說一切如來的圓覺（perfect awakening）清凈，本來就沒有修習。既然清凈則本來沒有染污，現在為何會有染污，更需要修習呢？

唯愿如來，廣為我們開示法性（dharma-nature），讓現在的大眾以及末世的眾生，作為未來的眼目。

這是請求開示的意願。

說完這些話后，五體投地，這樣三次請求，始終如一。

這是求法的懇切和真誠。

這時，世尊告訴凈諸業障菩薩說：『善哉善哉！善男子，你們能夠爲了大眾以及末世的眾生，請問如來這樣的問題……』

【English Translation】 English version People – And the Dharma is not followed

The twenty-five wheels all represent the Bodhisattva's causal practices. The 'Tathagatas of the ten directions' in the verse refer to the fruit they are heading towards. This is precisely the Dharma practice of the Tathagata in the causal stage. For those who have sudden enlightenment, gradual practices are not necessary. 'Not following' refers to those icchantikas (those who have severed their roots of goodness) who do not believe, and gradual practice will not enable them to enter the Dharma.

All you Bodhisattvas, And sentient beings of the future age, Should constantly uphold this wheel, Follow and diligently cultivate it, Rely on the Buddha's great compassion, And soon realize Nirvana.

This verse is a concluding exhortation.

Then, Pure Karma Obstruction Bodhisattva, in the midst of the assembly, immediately rose from his seat, prostrated at the Buddha's feet, circumambulated the Buddha three times to the right, knelt with palms together, and said to the Buddha:

This is the proper demeanor for requesting the Dharma.

Greatly compassionate World Honored One, for our sake, you have extensively explained such inconceivable matters, the causal practices of all Tathagatas, enabling the assembly to gain unprecedented experience, witnessing the Taming Master's diligent and arduous realms and all functions throughout countless kalpas, as if in a single thought. We Bodhisattvas deeply rejoice and are comforted.

This is rejoicing in what has been heard. It means that establishing various wheels of samadhi from a single mind is the causal practice and diligent realm of all Tathagatas, all seen in a single thought, so they deeply rejoice.

World Honored One, if this awakening nature is inherently pure, why is it defiled, causing sentient beings to be confused and unable to enter?

This is the formal question. In the previous chapter, the Buddha said that the perfect awakening of all Tathagatas is pure and originally without cultivation. Since it is pure, it is originally without defilement, so why is there now defilement, requiring further cultivation?

May the Tathagata extensively reveal the dharma-nature for us, so that the present assembly and the sentient beings of the future age may serve as eyes for the future.

This is the intention of requesting instruction.

After saying these words, he prostrated with his five limbs to the ground, requesting in this way three times, consistently from beginning to end.

This is the earnestness and sincerity of seeking the Dharma.

At that time, the World Honored One said to Pure Karma Obstruction Bodhisattva: 'Excellent, excellent! Good man, you are able to ask the Tathagata such questions for the sake of the assembly and the sentient beings of the future age...'

方便。汝今諦聽。當爲汝說。

讚許。

時凈諸業障菩薩。奉教歡喜。及諸大眾。默然而聽。

默佇。

善男子。一切眾生。從無始來。妄想執有我人眾生及與壽命。認四顛倒實為我體。由此更生憎愛二境。于虛妄體重執虛妄。二妄相依生妄業道。有妄業故妄見流轉。厭流轉者妄見涅槃。

此正答染污所以也。一切眾生從無始來妄想執有我人等者。正初所云。妄認四大為自身相。六塵緣影為自心相者也。由諸眾生最初不覺迷本法身故。妄認五蘊幻妄身心。為實我體。故名我相。計我展轉趣于余趣。故名人相。計我盛哀苦樂變異相續。為眾生相。計有一期命根不斷。為壽者相。以不達無我。執妄為真。故云顛倒。然執虛妄為我。已是顛倒。且於此妄我。起憎愛之心。故云重執虛妄。此起惑也。心境二妄相依造種種業。故云生妄業道。此造業也。故有妄業。必受苦報流轉生死。此苦果也。惑業苦三。皆因妄認我執。以取三界輪迴。故云流轉。此分段生死也。若二乘人。厭生死苦。斷煩惱集。出三界外。復妄見涅槃。以取變易生死之苦。皆由執我之故也。故云由此更生等。然此四相。有迷識迷智粗細之分。粗者迷識。乃凡夫妄認五蘊為我。妄生憎愛。乃金剛經前半所明者。是也。細者迷智。

【現代漢語翻譯】現代漢語譯本：好的，你現在仔細聽著，我將為你解說。

贊同。

當時，凈諸業障菩薩（凈化一切業障的菩薩）接受教誨，心生歡喜，和所有在場的大眾一起，靜默地聆聽。

靜靜地等待。

善男子，一切眾生從無始以來，虛妄地執著于有『我』（ātman），『人』（pudgala），『眾生』（sattva）以及『壽命』（jīvita）的概念，將四種顛倒的認知當作真實的自我。因此，進一步產生憎恨和喜愛的兩種對立境界，在虛妄的身體上又執著于虛妄。兩種虛妄相互依存，產生虛妄的業道。因為有虛妄的業，所以虛妄地看到流轉。厭惡流轉的人，又虛妄地認為有涅槃（nirvāṇa）。

這正是回答染污的原因。一切眾生從無始以來虛妄地執著于有我、人等，正是最初所說的，虛妄地認為四大（地、水、火、風）是自身之相，六塵（色、聲、香、味、觸、法）的緣影是自心之相。由於眾生最初不覺悟，迷惑于根本法身，所以虛妄地認為五蘊（色、受、想、行、識）幻妄的身心是真實的自我，所以稱為『我相』。認為『我』輾轉趨向于其他趣向，所以稱為『人相』。認為『我』盛衰苦樂變異相續，是『眾生相』。認為有一期命根不斷，是『壽者相』。因為不明白無我，執著虛妄為真實，所以說是顛倒。然而執著虛妄為『我』，已經是顛倒，而且對於這個虛妄的『我』，生起憎恨和喜愛之心，所以說是重執虛妄，這是生起迷惑。心境兩種虛妄相互依存，造作種種業，所以說是產生虛妄的業道，這是造業。所以有虛妄的業，必定承受苦報，流轉生死，這是苦果。迷惑、業、苦這三者，都是因為虛妄地認為有『我』執，以至於取三界輪迴，所以說是流轉，這是分段生死。如果二乘人厭惡生死之苦，斷除煩惱，脫離三界之外，又虛妄地認為有涅槃，以至於取變易生死的苦，都是由於執著于『我』的緣故。所以說由此更生等。然而這四相，有迷識迷智粗細之分，粗的是迷識，是凡夫虛妄地認為五蘊為『我』，虛妄地生起憎恨和喜愛，是金剛經前半部分所闡明的，是也。細的是迷智。

【English Translation】 English version: Alright, listen carefully now, and I will explain it to you.

Approval.

At that time, Bodhisattva Pure of All Karmic Obstructions (the Bodhisattva who purifies all karmic hindrances), joyfully accepted the teaching, and together with all the assembly present, listened in silence.

Waiting silently.

Good man, all sentient beings, from beginningless time, have falsely clung to the notions of 『self』 (ātman), 『person』 (pudgala), 『sentient being』 (sattva), and 『lifespan』 (jīvita), taking the four inverted views as their true self. Because of this, they further generate the two opposing realms of hatred and love, clinging to falsehood upon a false body. The two falsehoods rely on each other, giving rise to false karmic paths. Because there is false karma, they falsely see transmigration. Those who are weary of transmigration falsely see nirvāṇa (nirvāṇa).

This is precisely the answer to the cause of defilement. All sentient beings from beginningless time falsely cling to the notions of self, person, etc., which is exactly what was initially said: falsely taking the four great elements (earth, water, fire, wind) as the appearance of their own body, and the shadows of the six sense objects (form, sound, smell, taste, touch, dharma) as the appearance of their own mind. Because sentient beings initially do not awaken and are deluded about their fundamental Dharma body, they falsely take the illusory body and mind of the five aggregates (form, feeling, perception, volition, consciousness) as their true self, hence the name 『self-appearance』. Thinking that 『self』 transmigrates to other realms, hence the name 『person-appearance』. Thinking that 『self』 experiences continuous changes of prosperity, decline, suffering, and joy, is the 『sentient being-appearance』. Thinking that there is a continuous life force for a period of time, is the 『lifespan-appearance』. Because they do not understand no-self, they cling to falsehood as truth, hence it is said to be inverted. However, clinging to falsehood as 『self』 is already inverted, and furthermore, towards this false 『self』, they generate hatred and love, hence it is said to be clinging to falsehood upon falsehood. This is the arising of delusion. The two falsehoods of mind and environment rely on each other, creating various karmas, hence it is said to give rise to false karmic paths, this is creating karma. Therefore, with false karma, one must receive the suffering retribution and transmigrate through birth and death, this is the suffering result. Delusion, karma, and suffering, all arise from falsely clinging to the notion of 『self』, thus taking the cycle of the three realms, hence it is said to be transmigration, this is segmented birth and death. If those of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) are weary of the suffering of birth and death, cut off afflictions, and escape beyond the three realms, they falsely see nirvāṇa, thus taking the suffering of transformational birth and death, all due to clinging to 『self』. Hence it is said that from this, further arises, etc. However, these four appearances have coarse and subtle distinctions of delusion of consciousness and delusion of wisdom. The coarse is the delusion of consciousness, which is the ordinary person falsely taking the five aggregates as 『self』, falsely generating hatred and love, which is what is explained in the first half of the Diamond Sutra, that is so. The subtle is the delusion of wisdom.

乃一切聖賢。妄有證得。能所未忘。即此經所說。乃金剛經後半所明者。是也。此中粗細二種我執。正屬俱生。此經眾生意該九界。此中先舉凡夫之四相。以顯三乘之四相。以凡夫四相由憎愛而有。三乘四相由證取而有。以證取發於愛根種子故。凡聖雙舉。

由此不能入清凈覺。非覺違拒諸能入者。有諸能入。非覺入故。是故動念及與息念。皆歸迷悶。

此正答不能入覺之所以也。由上所說妄執我故。染污真性。由此不能入清凈覺。蓋非覺性違拒不容入也。以執我能入覺故。云有諸能入。非覺入覺耳。若以覺入覺。則如空合空。又何拒之有。以我執未忘故。凡夫動念二乘息念皆歸迷悶。

下重徴釋迷悶之本。

何以故。由有無始本起無明為己主宰。

此徴釋迷悶之根本也。本起無明。謂最初一念不覺生相無明也。法身無我。由一念無明。迷本法身。成陀那識。為我相根本。自此皆是無明用事。故云為己主宰。我者主宰義。謂從無始至今。一向皆是無明主宰。是為我相。自等覺已還。未破生相無明。異熟未空。皆屬我相。然此我相。與諸教所說不同。後文自明。

一切眾生生無慧目。身心等性皆是無明。譬如有人不自斷命。

此重釋無始無明至今難斷之所以也。謂全體無明

。變成五蘊身心。然此根本無明。非根本智照不能破。以諸眾生從來未逢知識開發慧眼照破。豈有無明能斷無明之理耶。故云譬如有人不自斷命。

是故當知。有愛我者。我與隨順。非隨順者便生憎怨。為憎愛心養無明故相續求道皆不成就。

此序無明相續長劫之所以也。謂此無明相續長劫而難斷者。以有憎愛二惑以滋養之也。以執我故則偏愛我。若有愛我者。則更增長我之愛見。若違我者必生憎怨。然憎怨亦從愛起。以不順其愛故憎怨耳。以此憎愛。資熏無明種子。發起現行故。劫劫生生愛憎未斷。故無明日厚。所以相續長劫生死耳。今以愛憎之心。而求佛道。豈有成道之理耶。故云皆不就。

下示相。

善男子。云何我相。謂諸眾生心所證者。

此正示我相之體也。此我等四相。舊解都分粗細。今詳佛意。指無始無明。為己主宰。是為我體。是則四相單約生相無明。今以觀照研窮對待未忘。展轉有四。原非粗細之分也。何以明之。謂妙性圓明本無能所。良由最初一念障此妙性。失其本明。故名無明。自爾以來。一向皆是無明為己主宰。而為我體。今以始覺觀照。欲證圓覺。未能圓合。中間。皆因根本無明而為障礙。故對待未忘。即此所對所證者。乃是無明。非覺性也。故云心所證

【現代漢語翻譯】現代漢語譯本：於是就變成了由五蘊構成的身心。然而這根本無明（根本的迷惑），不是用根本智（根本的智慧）去照破就無法斷除。因為眾生從來沒有遇到善知識來開發智慧，照破這無明，哪裡有不用智慧斷除無明的道理呢？所以說，譬如沒有人會自己斷自己的性命。

因此應當知道，對於愛我的人，我就順從他；對於不順從我的人，就產生憎恨和怨恨。因為用憎恨和愛慾之心來滋養無明，所以相續不斷地求道，都不能成就。

這段是解釋無明相續不斷，經歷漫長劫數的原因。所說的無明相續不斷，經歷漫長劫數而難以斷除，是因為有憎恨和愛慾這兩種迷惑來滋養它。因為執著于『我』，所以就偏愛『我』。如果有人愛我，就會更加增長我對『我』的愛見；如果違揹我，必定會產生憎恨和怨恨。然而憎恨和怨恨也是從愛產生的，因為不順從他的愛而產生憎恨和怨恨。用這種憎恨和愛慾，來資助薰染無明的種子，發起現行，所以生生世世愛憎不斷，因此無明日益深厚，所以相續不斷地經歷生死輪迴。現在用愛憎之心來求佛道，哪裡有成道的道理呢？所以說都不能成就。

下面是顯示『我相』。

善男子，什麼是『我相』（執著于自我的表象）？就是眾生心中所證得的（境界）。

這是正式顯示『我相』的本體。這『我』、『人』、『眾生』、『壽者』四相，舊時的解釋都分為粗細。現在詳細考察佛的意思，是指無始以來的無明，作為自己的主宰，這就是『我』的本體。這樣說來，四相只是就生相無明而言。現在用觀照來研究窮究，對待之念尚未忘卻，輾轉有四相，原本沒有粗細之分。用什麼來證明這一點呢？因為妙性圓滿光明，本來沒有能所的分別。正是由於最初一念障蔽了這妙性，失去了它本來的光明，所以叫做無明。自從那以後，一直都是用無明作為自己的主宰，而作為『我』的本體。現在用始覺的觀照，想要證得圓覺，卻未能圓滿融合，中間都是因為根本無明而成為障礙，所以對待之念尚未忘卻。即此所對所證的，乃是無明，不是覺性。所以說『心所證』。

【English Translation】 English version: Thus, it transforms into the body and mind composed of the five skandhas (form, feeling, perception, mental formations, and consciousness). However, this fundamental ignorance (Avidya), cannot be eradicated without the illumination of fundamental wisdom (Jnana). Because sentient beings have never encountered a knowledgeable teacher to develop wisdom and illuminate this ignorance, how can there be a principle of eradicating ignorance without wisdom? Therefore, it is said, 'It is like a person not taking their own life.'

Therefore, it should be known that towards those who love me, I am compliant; towards those who are not compliant, hatred and resentment arise. Because the mind of hatred and love nourishes ignorance, continuously seeking the path without success.

This passage explains why ignorance continues for long kalpas (eons). The reason why this ignorance continues for long kalpas and is difficult to eradicate is because it is nourished by the two delusions of hatred and love. Because of attachment to 'self', there is partiality towards loving 'self'. If someone loves me, it will further increase my love and views of 'self'; if someone opposes me, hatred and resentment will surely arise. However, hatred and resentment also arise from love, because of not complying with one's love, hatred and resentment arise. With this hatred and love, the seeds of ignorance are nourished and activated, so life after life, love and hatred are not severed, therefore ignorance becomes increasingly profound, so continuously experiencing the cycle of birth and death. Now, using the mind of love and hatred to seek the Buddha's path, how can there be a principle of attaining enlightenment? Therefore, it is said that all are unsuccessful.

The following shows the 'self-appearance'.

Good man, what is the 'self-appearance' (attachment to the appearance of self)? It is what is realized in the minds of sentient beings.

This formally shows the substance of the 'self-appearance'. These four appearances of 'self', 'person', 'sentient being', and 'lifespan', were previously explained as being divided into coarse and subtle. Now, upon detailed examination of the Buddha's meaning, it refers to beginningless ignorance as one's own master, which is the substance of 'self'. In this way, the four appearances are only in terms of the ignorance of the birth appearance. Now, using contemplation to study and investigate, the notion of duality has not yet been forgotten, and there are four appearances in turn, originally without coarse and subtle divisions. How can this be clarified? Because the wonderful nature is perfectly bright and originally without the distinction of subject and object. It is precisely because the initial thought obscures this wonderful nature, losing its original brightness, that it is called ignorance. Since then, it has always been using ignorance as its own master, and as the substance of 'self'. Now, using the contemplation of initial awakening, wanting to realize perfect enlightenment, but failing to perfectly merge, in between, it is all because fundamental ignorance becomes an obstacle, so the notion of duality has not yet been forgotten. That which is being opposed and realized is ignorance, not the nature of awakening. Therefore, it is said 'what is realized in the mind'.

者乃我相也。按此始起無明為我。豈有粗細之分耶。永嘉一念中五陰。正此意耳。智者請深觀之。下以喻明。

善男子。譬如有人百骸調適。忽忘我身。四肢弦緩。攝養乖方。微加針艾則知有我。是故證取方現我體。

此以喻明我相也。謂眾生向以無明用事不知有我任運而已故。如人調適忘身。今以觀照研窮方顯無明之體故。如人針艾知有我身也。以觀心所取證者。乃是無明非覺性也。故云取證方現我體前佛明言。無始無明為己主宰。乃的指根本無明為我。豈可以粗惑目之耶。

下結指。

善男子。其心乃至證於如來畢竟了知清凈涅槃。皆是我相。

此結指我相根本也。意謂不獨三賢十聖之所證者為我。乃至證於如來究竟涅槃。若一念證性未忘。乃生相無明未破。正是我相根本。雲門云。法身亦有兩般病。得到法身邊。若法執不忘。己見猶存。亦是病。問曰。三乘教中說。俱生我執七地已破。其八地后乃俱生法執。破此法執即入妙覺。今經等覺後心猶未破我相。何相懸若此耶。答曰。然我法二執。總屬一我。謂我之我。我之法。然俱生法執。正是我所執之法故。法亦名我。以異熟未空故。但約證取為我耳。此經不同諸說。以四相總屬一我。故云皆是我相。

次人相。

善

【現代漢語翻譯】現代漢語譯本『這』就是我相（Atma-samjna）啊。按照這個最初生起的無明（Avidya）作為『我』，難道還有粗細之分嗎？永嘉禪師在《證道歌》中說『一念中五陰（Panca-skandha）』，正是這個意思。有智慧的人請深入觀察它。下面用比喻來說明。

『善男子，譬如有人身體百骸調和舒適，忽然忘記了自身的存在。如果四肢筋脈鬆弛無力，或者攝生調養的方法不當，稍微用鍼灸治療，就知道有『我』的存在。』所以，通過證悟而獲得的，才顯現出『我』的本體。

這是用比喻來說明我相（Atma-samjna）的道理。意思是說，眾生向來以無明（Avidya）來行事，不知道有『我』的存在，任其自然發展，所以就像身體調和舒適而忘記自身的人一樣。現在用觀照來研究窮究，才顯現出無明（Avidya）的本體，就像用鍼灸治療才知道有自身存在的人一樣。用觀心所證得的，乃是無明（Avidya），而不是覺性（Bodhi）。所以說『通過證悟而獲得的，才顯現出『我』的本體』。前面的佛明確地說，『無始以來的無明（Avidya）是自己的主宰』，這是明確地指出根本無明（Avidya）為『我』，怎麼可以用粗淺的迷惑來看待它呢？

下面總結指明。

『善男子，其心乃至證悟到如來（Tathagata）的畢竟了知清凈涅槃（Nirvana），都是我相（Atma-samjna）。』

這是總結指明我相（Atma-samjna）的根本。意思是說，不只是三賢十聖所證悟的才是『我』，乃至證悟到如來（Tathagata）的究竟涅槃（Nirvana），如果一念證性沒有忘記，那麼生相無明（Avidya）就沒有破除，這正是『我相（Atma-samjna）』的根本。雲門禪師說：『法身（Dharmakaya）也有兩種病，得到法身（Dharmakaya）邊，如果法執（Dharma-graha）不忘記，己見仍然存在，也是病。』有人問：『三乘教中說，俱生我執（Sahaja-atma-graha）在七地菩薩時已經破除，第八地菩薩之後才是俱生法執（Sahaja-dharma-graha），破除這個法執（Dharma-graha）就進入妙覺（Sambodhi）。現在這部經說等覺菩薩之後，心仍然沒有破除我相（Atma-samjna），為什麼差別這麼大呢？』回答說：『我執（Atma-graha）和法執（Dharma-graha）這兩種執著，總歸屬於一個『我』，即『我的我』和『我的法』。然而俱生法執（Sahaja-dharma-graha），正是『我』所執著的法，所以法也稱為『我』，因為異熟果報還沒有空。只是就證悟而獲得的來說，才稱為『我』。』這部經不同於其他的說法，因為四相（Catur-laksana）總歸屬於一個『我』，所以說『都是我相（Atma-samjna）』。

其次是人相（Pudgala-samjna）。

善男子

【English Translation】 English version 『This』 is the Atma-samjna (self-perception). According to this beginningless ignorance (Avidya) taken as 『self』, is there a distinction between coarse and subtle? Yongjia's saying 『the five skandhas (Panca-skandha) in a single thought』 in his Song of Enlightenment, is precisely this meaning. Wise ones, please contemplate it deeply. The following uses a metaphor to clarify.

『Good man, for example, if a person's body is in harmonious condition, they suddenly forget the existence of their own body. If the limbs are weak and the regimen is improper, a slight application of acupuncture will make them aware of their 『self』. Therefore, what is manifested through attainment is the body of the 『self』.

This uses a metaphor to clarify the principle of Atma-samjna (self-perception). It means that sentient beings usually act with ignorance (Avidya), not knowing the existence of the 『self』, letting it develop naturally, so it is like a person who forgets their own body when it is in harmonious condition. Now, by investigating and thoroughly examining with contemplation, the substance of ignorance (Avidya) is revealed, just like a person who knows the existence of their own body through acupuncture. What is attained through contemplation of the mind is ignorance (Avidya), not Bodhi (enlightenment). Therefore, it is said that 『what is manifested through attainment is the body of the 『self』.』 The previous Buddha clearly said, 『Beginningless ignorance (Avidya) is the master of oneself,』 which clearly points to fundamental ignorance (Avidya) as the 『self』. How can it be regarded as a superficial delusion?

The following concludes and points out.

『Good man, even the mind that attains the ultimate understanding of pure Nirvana (Nirvana) of the Tathagata (Thus Come One), is Atma-samjna (self-perception).』

This concludes and points out the root of Atma-samjna (self-perception). It means that it is not only what the Three Sages and Ten Saints attain that is the 『self』, but even the ultimate Nirvana (Nirvana) of the Tathagata (Thus Come One). If the one thought of the nature of enlightenment is not forgotten, then the ignorance (Avidya) of the birth aspect has not been eradicated, which is precisely the root of 『Atma-samjna (self-perception)』. Zen Master Yunmen said: 『The Dharmakaya (Dharma body) also has two kinds of sickness. If you reach the side of the Dharmakaya (Dharma body), and if the Dharma-graha (attachment to Dharma) is not forgotten, and your own views still exist, it is also a sickness.』 Someone asked: 『The teachings of the Three Vehicles say that the Sahaja-atma-graha (innate self-attachment) has already been eradicated in the seventh Bhumi (stage) of Bodhisattva, and after the eighth Bhumi (stage) is the Sahaja-dharma-graha (innate Dharma-attachment). Eradicating this Dharma-graha (Dharma-attachment) enters Sambodhi (perfect enlightenment). Now this sutra says that after the Equal Enlightenment Bodhisattva, the mind still has not eradicated Atma-samjna (self-perception), why is the difference so great?』 The answer is: 『These two attachments, Atma-graha (self-attachment) and Dharma-graha (Dharma-attachment), belong to one 『self』 in general, that is, 『my self』 and 『my Dharma』. However, Sahaja-dharma-graha (innate Dharma-attachment) is precisely the Dharma that 『I』 am attached to, so Dharma is also called 『self』, because the Vipaka (result of actions) has not been emptied. It is only in terms of what is attained through realization that it is called 『self』.』 This sutra is different from other statements, because the Four Marks (Catur-laksana) belong to one 『self』 in general, so it is said that 『all are Atma-samjna (self-perception).』

Next is Pudgala-samjna (perception of person).

Good man

男子。云何人相。謂諸眾生心悟證者。善男子。悟有我者。不復認我。所悟非我。悟亦如是。悟己超過一切證者。悉為人相。

此示人相也。謂前所證者是我。則不復認我。若存我能悟之心。即為人相。以約對我為人。非他人也。

善男子。其心乃至圓悟涅槃。俱是我者。心存少悟。備殫證理。皆名人相。

此釋人相也。謂縱然悟得涅槃是我不自證取。即此能悟之心皆名人相。彈盡也。謂了悟涅槃極盡之理為我。若存絲毫悟心未忘。即名人相。

善男子。云何眾生相。謂諸眾生。心自證悟。所不及者。

此示眾生相也。謂覺前證悟。二皆是妄。即此覺了之心名眾生相。以此覺了之心。非證悟之可及者。以見有證悟之可離故。名眾生相。

善男子。譬如有人。作如是言。我是眾生。則知彼人說眾生者。非我非彼。云何非我。我是眾生則非是我。云云何非彼。我是眾生非彼我故。

此借明眾生相也。以凡夫之眾生相。乃計我所感苦樂變異相續。為眾生相。今聖人。但以了悟證取。兩忘能所。只存能了之心。為眾生相。以不屬能所故。借世人彼此之語。以喻明之。謂言我是眾生故。非我非彼。

下結指。

善男子。但諸眾生了證了悟。皆為我人。而我人相所不及者

【現代漢語翻譯】現代漢語譯本男子，什麼是人相（Ren Xiang，the characteristic of a being）？是指那些心中有所領悟和證得的眾生。善男子，領悟到有『我』（ego）存在的人，實際上並沒有真正認識『我』，因為他所領悟的並非真正的『我』，這種領悟本身也是虛妄的。領悟到自己已經超越了一切證悟的人，都屬於人相。這說明了什麼是人相。如果認為之前所證得的就是『我』，那就沒有真正認識『我』。如果心中還存有『我』能領悟的心念，那就是人相。因為這是相對於『我』而言的『人』，並非指其他人。善男子，如果內心乃至圓滿領悟了涅槃（Nirvana），都認為是『我』，或者心中存有少許領悟，或者窮盡一切證悟的道理，這些都叫做人相。這是解釋人相。即使領悟到涅槃是『我』，但如果還執著于自我證取，那麼這個能領悟的心念就叫做人相。也就是說，如果認為領悟涅槃是極盡的道理，並且認為是『我』，但如果還存留絲毫的領悟心念而不能忘懷，那就叫做人相。善男子，什麼是眾生相（Zhong Sheng Xiang，the characteristic of sentient beings）？是指那些眾生，他們的心自己證悟，但又有所不及之處。這是說明什麼是眾生相。如果覺察到之前的證悟都是虛妄的，那麼這個覺察的心念就叫做眾生相。因為這個覺察的心念，是證悟所不能及的，因為它看到了有可以脫離的證悟，所以叫做眾生相。善男子，譬如有人說：『我是眾生』，那麼就知道這個人所說的眾生，既不是『我』也不是『彼』。為什麼不是『我』呢？因為『我是眾生』就不是『我』。為什麼不是『彼』呢？因為『我是眾生』，既不是『我』也不是『彼』。這是借用比喻來說明眾生相。凡夫的眾生相，是執著于『我』所感受的苦樂變異相續，認為是眾生相。而聖人，只是了悟證取，兩方面都忘卻能取和所取，只存留能了知的心念，作為眾生相。因為不屬於能取和所取，所以借用世人彼此的說法來比喻說明。說『我是眾生』，所以既不是『我』也不是『彼』。下面是總結指明。善男子，只要是眾生了知證悟，都屬於我相（Wo Xiang，the characteristic of self）和人相，而我相和人相所不能及的，才是真正的境界。

【English Translation】 English version Man, what is the characteristic of a being (Ren Xiang)? It refers to those sentient beings who have enlightenment and attainment in their minds. Good man, one who is enlightened to the existence of 'self' (ego) has not truly recognized the 'self,' because what he has enlightened to is not the true 'self,' and this enlightenment itself is also illusory. One who is enlightened to the fact that he has surpassed all attainments belongs to the characteristic of a being. This explains what the characteristic of a being is. If one thinks that what was previously attained is the 'self,' then one has not truly recognized the 'self.' If the thought of 'I' being able to enlighten still exists in the mind, that is the characteristic of a being. Because this is the 'being' in relation to 'I,' it does not refer to other people. Good man, if the mind, even to the point of completely realizing Nirvana, considers it to be 'self,' or if there is a slight amount of enlightenment in the mind, or if one exhausts all the principles of attainment, all of these are called the characteristic of a being. This explains the characteristic of a being. Even if one realizes that Nirvana is 'self,' but if one still clings to self-attainment, then this mind that is capable of enlightenment is called the characteristic of a being. That is to say, if one thinks that realizing Nirvana is the ultimate principle and considers it to be 'self,' but if one still retains a trace of the mind of enlightenment and cannot forget it, then it is called the characteristic of a being. Good man, what is the characteristic of sentient beings (Zhong Sheng Xiang)? It refers to those sentient beings whose minds are self-enlightened but still have shortcomings. This explains what the characteristic of sentient beings is. If one realizes that the previous attainments are all illusory, then this mind of realization is called the characteristic of sentient beings. Because this mind of realization is beyond the reach of attainment, as it sees that there is an attainment that can be detached from, it is called the characteristic of sentient beings. Good man, for example, if someone says, 'I am a sentient being,' then it is known that the sentient being that this person speaks of is neither 'I' nor 'other.' Why is it not 'I'? Because 'I am a sentient being' is not 'I.' Why is it not 'other'? Because 'I am a sentient being' is neither 'I' nor 'other.' This uses a metaphor to explain the characteristic of sentient beings. The characteristic of sentient beings of ordinary people is clinging to the continuous changes of suffering and happiness felt by 'I,' considering it to be the characteristic of sentient beings. But the sage only understands and attains, forgetting both the grasper and the grasped, only retaining the mind that is capable of knowing, as the characteristic of sentient beings. Because it does not belong to the grasper and the grasped, the saying of 'I am a sentient being' is used as a metaphor to explain it. Saying 'I am a sentient being,' therefore it is neither 'I' nor 'other.' The following is a concluding indication. Good man, as long as sentient beings understand and attain, they belong to the characteristic of self (Wo Xiang) and the characteristic of a being, and what the characteristic of self and the characteristic of a being cannot reach is the true realm.

。存有所了。名眾生相。

此正示其相。謂了前證悟二皆不及。只此了心不忘。為眾生相耳。

善男子。云何壽命相。謂諸眾生心照清凈覺所了者。一切業智。所不自見。猶如命根。

此示壽命相也。謂前能了之心。為眾生相。今觀智增明。照此了心。亦不可得。唯一清凈覺體所謂覺心源故。名究竟覺。到此境智俱泯。一切俱離。謂以即心之智。還照寂滅之體。境智一如。如眼不見眼。故云一切業知所不自見。以返妄歸真。至法身極。則處但守住寂滅。不能轉位回機。所謂抱守竿頭靜沉死水宗門。名為尊貴墮。即此墮處。不能超越故。猶如命根。為壽命相。語云。百尺竿頭坐的人。雖然得入未為真。百尺竿頭重進步。大千世界現全身。故以坐守玄微。命根不斷。前云不住生死不住涅槃。此正住涅槃相耳。

善男子。若心照見一切覺者皆為塵垢。覺所覺者。不離塵故。如湯消冰。無別有冰知冰消者。存我覺我。亦復如是。

此直示妄源也。一切覺者。前三相也。謂心照清凈。覺前三相。皆為塵垢。即此覺心亦未離塵。然以真照妄。妄即是真。故如湯消冰冰即是湯。今存我覺我。則如冰知冰。以不能自遣。如不自斷命。所以為壽者相也。

下明我為法障。

善男子。末世眾生

【現代漢語翻譯】現代漢語譯本：執著于所了知的，就叫做眾生相。

這正是說明什麼是眾生相。意思是說，執著於之前的證悟，兩種情況都不對。僅僅是這個了知的心不忘記，就是眾生相。

善男子，什麼叫做壽命相？就是說，各種眾生用心去照見清凈覺所了知的，一切業智都不能自己見到。就像命根一樣。

這是說明壽命相。意思是說，之前能了知的心，是眾生相。現在觀察智慧增長，照見這個了知的心，也是不可得的。唯一清凈覺的本體，就是覺心之源，所以叫做究竟覺。到了這種境地，境和智都泯滅，一切都脫離了。意思是說，用即心之智，反過來照見寂滅的本體，境和智成為一體，就像眼睛不能看見自己一樣。所以說一切業智都不能自己見到。因為返妄歸真，到了法身的極致，就只是守住寂滅，不能轉變位置和機會。這就是所謂的抱守竿頭，靜沉死水，在宗門裡叫做尊貴墮。就是這個墮落之處，不能超越，所以就像命根一樣，是壽命相。有句話說，『百尺竿頭坐的人，雖然得入未為真。百尺竿頭重進步，大千世界現全身。』所以說坐守玄微，命根不斷。之前說不住生死不住涅槃，這正是住在涅槃的相。

善男子，如果用心去照見一切覺，都是塵垢。覺所覺的，沒有離開塵垢的緣故。就像用熱水融化冰，沒有另外的冰知道冰融化一樣。如果執著於我覺我，也是這樣。

這是直接指出妄念的根源。一切覺，就是前面的三種相。意思是說，用心照見清凈，覺知前面的三種相，都是塵垢。即使這個覺心也沒有離開塵垢。然而用真去照妄，妄就是真。所以就像用熱水融化冰，冰就是熱水。現在執著於我覺我，就像冰知道冰一樣。因為不能自己去除，就像不能自己斷命，所以是壽者的相。

下面說明我執是法障。

善男子，末世的眾生

【English Translation】 English version: To be attached to what is understood is called the characteristic of sentient beings (Sattvasamjna).

This directly indicates its characteristic. It means that being attached to the previous enlightenment is incorrect in both cases. Only this mind of understanding, not forgetting, is the characteristic of sentient beings.

Good man, what is called the characteristic of lifespan (Ayuhsamjna)? It means that various sentient beings use their minds to illuminate what is understood by the pure and clear awareness, which all karmic wisdom cannot see for itself, just like the root of life.

This indicates the characteristic of lifespan. It means that the mind that was previously able to understand is the characteristic of sentient beings. Now, observing that wisdom increases and illuminates this mind of understanding, it is also unattainable. Only the pure and clear essence of awareness, which is the source of the mind of awareness, is called ultimate enlightenment (Kevalajnana). Reaching this state, both the object and wisdom are extinguished, and everything is detached. It means using the wisdom of the mind itself to illuminate the quiescent essence, where the object and wisdom become one, just as the eye cannot see itself. Therefore, it is said that all karmic wisdom cannot see itself. Because of returning from delusion to truth, reaching the extreme of the Dharmakaya, one merely dwells in quiescence, unable to transform position and opportunity. This is what is called holding onto the top of a pole, quietly sinking into the stagnant water, which in the Zen school is called noble downfall. It is this place of downfall that cannot be transcended, so it is like the root of life, being the characteristic of lifespan. As the saying goes, 'The person sitting on top of a hundred-foot pole, although having entered, is not yet truly there. Taking another step from the top of a hundred-foot pole, the entire body manifests in the great thousand worlds.' Therefore, sitting and guarding the subtle and profound, the root of life is not severed. Previously, it was said not to dwell in birth and death, nor to dwell in Nirvana. This is precisely the characteristic of dwelling in Nirvana.

Good man, if using the mind to illuminate all awareness is considered dust and defilement, then the awareness of what is being aware of does not leave dust and defilement. Just like using hot water to melt ice, there is no separate ice that knows the ice is melting. If one clings to 'I am aware of myself,' it is also like this.

This directly points out the source of delusion. 'All awareness' refers to the previous three characteristics. It means that using the mind to illuminate purity and clarity, being aware of the previous three characteristics, are all dust and defilement. Even this mind of awareness has not left dust and defilement. However, using truth to illuminate delusion, delusion is truth. So, just like using hot water to melt ice, ice is hot water. Now, clinging to 'I am aware of myself' is like ice knowing ice. Because one cannot eliminate oneself, just like not being able to end one's own life, so it is the characteristic of a long-lived person.

The following explains that self-attachment is an obstacle to the Dharma.

Good man, sentient beings in the degenerate age

。不了四相。雖經多劫勤苦修道。終不能成一切聖果。是故名為正法末世。

此明我為障道之本也。謂末世眾生。若不了此四相。縱多劫勤苦。終不能成聖果。以執我見而修故也。正法末世。謂末世眾生。幸遇此圓教法門。可為正法。若錯亂修習。與不修等。故無行證。所以為末法也。釋迦法中。正法一千年。教理行果四法皆全。像法一千年。有教理行而證果者少。末法一萬年。但有教理而無行證。今教理雖存。而徒勞無益者多矣。下有三徴三釋。此久修無證之義。

何以故。

此徴何故久修無證耶。

下釋。

認一切我為涅槃故。有證有悟名成就故。譬如有人認賊為子。其家財寶終不成就。

釋義。謂所以久修不證者。以認一切我為涅槃故。以證悟未忘。得少為足故。言認一切我者。謂凡所修行皆依我見。將此我見。以為涅槃。故終不成就耳。認賊為子。喻終不成就。

何以故。

此徴何故認我便妨于道耶。

有愛我者亦愛涅槃。伏我愛根為涅槃相。有憎我者亦憎生死。不知愛根真生死故。別憎生死名不解脫。

釋義。所以認我妨道。者以我為愛憎之根本故也。謂凡執我者必愛我。今以我愛而求涅槃。則涅槃但資愛根。非真涅槃也。故云。伏我愛根

【現代漢語翻譯】現代漢語譯本：不瞭解四相（四種錯誤的觀念：我相、人相、眾生相、壽者相）。即使經過多個劫數勤苦地修道，最終也不能成就一切聖果。因此，這種情況被稱為正法末世。

這裡說明了『我』是障礙修道的根本。意思是說，末世的眾生，如果不瞭解這四相，縱然經過多個劫數勤苦修行，最終也不能成就聖果，因為他們執著于『我見』而修行。正法末世，指的是末世的眾生，有幸遇到這種圓教法門，本來可以成為正法，但如果錯亂地修習，就和不修習一樣，所以沒有修行證果。因此，這種情況是末法時期。在釋迦牟尼佛的教法中，正法時期有一千年，教理、修行、果證四法都完備。像法時期有一千年，有教理、修行，但證果的人很少。末法時期有一萬年，只有教理而沒有修行證果。現在教理雖然存在，但徒勞無益的人很多。下面有三征三釋，說明了長期修行卻無法證果的道理。

為什麼呢？

這是征問為什麼長期修行卻無法證果。

下面是解釋。

因為他們把一切『我』都認為是涅槃的緣故。有證悟、有開悟才叫做成就。譬如有人認賊作子，他家的財寶終究不能成就。

解釋含義。說的是長期修行卻不能證果的原因，是因為他們把一切『我』都認為是涅槃的緣故。因為證悟沒有忘卻，得到少許就自以為滿足。說『認一切我』，指的是凡是修行都依據『我見』，把這個『我見』，當作涅槃，所以終究不能成就。認賊作子，比喻終究不能成就。

為什麼呢？

這是征問為什麼執著于『我』就會妨礙修道呢？

因為愛『我』的人也愛涅槃，降伏『我愛』的根源才是涅槃的真面目。憎恨『我』的人也憎恨生死，卻不知道『愛』的根源才是真正的生死。所以，只是厭惡生死卻不瞭解其根源，就不能得到解脫。

【English Translation】 English version: Not understanding the four characteristics (four erroneous views: the characteristic of self, the characteristic of others, the characteristic of sentient beings, and the characteristic of lifespan). Even after diligently cultivating the Way for many kalpas, one will ultimately fail to attain all the sacred fruits. Therefore, this situation is called the Dharma-Ending Age.

This clarifies that 'self' is the root of obstructing the Way. It means that sentient beings in the Dharma-Ending Age, if they do not understand these four characteristics, even if they cultivate diligently for many kalpas, will ultimately fail to attain the sacred fruits, because they cultivate with attachment to the 'view of self'. The Dharma-Ending Age refers to sentient beings in the Dharma-Ending Age who are fortunate enough to encounter this perfect teaching, which could have been the Proper Dharma, but if they cultivate it in a confused manner, it is the same as not cultivating it, so there is no practice and no attainment of fruit. Therefore, this situation is the Dharma-Ending Age. In Shakyamuni Buddha's teachings, the Proper Dharma Age lasted for one thousand years, with the four aspects of teaching, principle, practice, and fruit all complete. The Semblance Dharma Age lasted for one thousand years, with teaching, principle, and practice, but few who attained the fruit. The Dharma-Ending Age lasts for ten thousand years, with only teaching and principle but no practice and no attainment of fruit. Now, although the teaching and principle still exist, there are many who labor in vain. Below are three questions and three explanations, illustrating the reason for long-term cultivation without attainment.

Why is that?

This questions why long-term cultivation does not lead to attainment.

The following is the explanation.

Because they regard all 'self' as Nirvana. Having realization and enlightenment is called accomplishment. For example, if someone recognizes a thief as their son, their family's wealth will ultimately not be accomplished.

Explaining the meaning. It says that the reason for long-term cultivation without attainment is because they regard all 'self' as Nirvana. Because realization has not been forgotten, and they are content with obtaining a little. Saying 'recognizing all self' refers to all cultivation being based on the 'view of self', taking this 'view of self' as Nirvana, so ultimately it cannot be accomplished. Recognizing a thief as one's son is a metaphor for ultimately not being able to accomplish.

Why is that?

This questions why attachment to 'self' hinders the Way.

Because those who love 'self' also love Nirvana, subduing the root of 'self-love' is the true appearance of Nirvana. Those who hate 'self' also hate birth and death, but they do not know that the root of 'love' is the true birth and death. Therefore, merely hating birth and death without understanding its root is not called liberation.

為涅槃相。故非真也。凡不順我愛者。必起憎心。以有憎我者。亦憎生死。然此憎心。本從愛起。不知此愛真生死本故。今修行人。不知斷己愛根。而別憎生死。迷之甚也。故不解脫。然說認我妨道者。以愛資愛故也。

云何當知法不解脫。

此徴。云何當知愛涅槃者本解脫法。何以返不解脫耶。

善男子。末世眾生習菩提者。以己微證為自清凈。猶未能盡我相根本。

釋義。所以于涅槃法不解脫者。以執我而求。以取微證。便自以為清凈。得少為足。未盡我相根本。故不解脫耳。

下以境驗知不解脫處。

若復有人讚嘆彼法。即生歡喜。便欲濟度。若復誹謗彼所得者。便生嗔恨。潛伏藏識。遊戲諸根。曾不間斷。

此以違順二境。以驗我相未忘也。言修行人自謂已得涅槃法矣。假若有人。讚歎彼法則生歡喜。誹謗彼法則生嗔恨。然涅槃乃空法也。何有喜怒於其間。今聞贊誹而生喜怒。即此喜怒。本於我相。非涅槃也。以此驗知。其人我相堅固執持。以此種子潛伏藏識。遇境擊發現行。則遊戲諸根。曾不間斷。以此求道。云何而得解脫耶。

善男子。彼修道者。不除我相。是故不能入清凈覺。

此總結執我求道之過也。

下翻顯病源。

善男子

【現代漢語翻譯】現代漢語譯本：認為涅槃是永恒不變的，這實際上是一種『我』的體現。因此，它不是真正的涅槃。凡是不順從我所愛好的，必定會產生憎恨之心。因為有憎恨我的人，也會憎恨生死輪迴。然而這種憎恨之心，本來是從愛慾產生的。不知道這種愛才是生死的根本原因。現在修行的人，不知道斷除自己愛慾的根源，反而另外去憎恨生死，這是非常迷惑的。所以不能得到解脫。之所以說執著于『我』會妨礙修道，是因為以愛來滋養愛。

如何才能知道這種法不能使人解脫呢？

這是提問。如何才能知道喜愛涅槃的人，本來應該解脫，為什麼反而不能解脫呢？

善男子，末法時代的眾生修習菩提（bodhi，覺悟）的人，把自己的微小證悟當作是自身的清凈，卻還未能完全斷除『我』相的根本。

解釋：這些人之所以不能從涅槃之法中解脫，是因為他們執著于『我』去追求涅槃，把獲得的微小證悟就當作是清凈，滿足於已得的少量成就，沒有斷除『我』相的根本，所以不能解脫。

下面通過外境來驗證他們不能解脫的地方。

如果有人讚嘆他們所修的法，他們就心生歡喜，想要去度化他人；如果有人誹謗他們所證得的，他們就心生嗔恨，這些情緒潛伏在藏識（ālaya-vijñāna，阿賴耶識）中，在六根（眼、耳、鼻、舌、身、意）中游動，從未間斷。

這是用順境和逆境兩種情況，來驗證『我』相是否已經忘卻。這些人自認為已經證得了涅槃之法。假如有人讚嘆他們所修的法，他們就心生歡喜；如果有人誹謗他們所證得的，他們就心生嗔恨。然而涅槃是一種空性的法，其中怎麼會有喜怒呢？現在聽到讚歎或誹謗就產生喜怒，這種喜怒的根本在於『我』相，而不是涅槃。通過這些可以驗證，他們『我』相堅固執著，以此種子潛伏在藏識中，遇到外境的衝擊就顯現出來，在六根中游動，從未間斷。用這樣的方式求道，怎麼能夠得到解脫呢？

善男子，那些修行的人，不去除『我』相，所以不能進入清凈覺悟。

這是總結執著于『我』去求道的過失。

下面反過來揭示病根。

善男子

【English Translation】 English version: Considering nirvana as permanent is actually a manifestation of 'self'. Therefore, it is not true nirvana. Whoever does not conform to what I love will inevitably generate hatred. Because those who hate me also hate birth and death. However, this hatred originally arises from love. They do not know that this love is the root of birth and death. Now, practitioners do not know to cut off the root of their own love, but instead hate birth and death separately, which is extremely confusing. Therefore, they cannot be liberated. The reason for saying that clinging to 'self' hinders the path is because it uses love to nourish love.

How can one know that a certain dharma does not lead to liberation?

This is a question. How can one know that those who love nirvana should be liberated, but why are they not liberated instead?

Good man, sentient beings in the degenerate age who practice bodhi (enlightenment) regard their own minor attainments as their own purity, but they have not yet completely eradicated the root of the 'self' aspect.

Explanation: The reason why these people cannot be liberated from the dharma of nirvana is that they seek it with attachment to 'self', and they regard the minor attainments they have gained as purity, being content with the small amount they have achieved, and have not eradicated the root of the 'self' aspect, so they cannot be liberated.

The following uses external circumstances to verify where they cannot be liberated.

If someone praises the dharma they practice, they will rejoice and want to liberate others; if someone slanders what they have attained, they will become angry, and these emotions are latent in the ālaya-vijñāna (store consciousness), moving in the six roots (eyes, ears, nose, tongue, body, and mind), never ceasing.

This uses two situations, favorable and unfavorable, to verify whether the 'self' aspect has been forgotten. These people consider themselves to have attained the dharma of nirvana. If someone praises the dharma they practice, they will rejoice; if someone slanders what they have attained, they will become angry. However, nirvana is a dharma of emptiness, how can there be joy and anger in it? Now, hearing praise or slander and generating joy and anger, the root of this joy and anger lies in the 'self' aspect, not in nirvana. Through this, it can be verified that their 'self' aspect is firmly held, and this seed is latent in the store consciousness, manifesting when encountering external circumstances, moving in the six roots, never ceasing. How can one attain liberation by seeking the path in this way?

Good man, those who practice the path, if they do not remove the 'self' aspect, cannot enter pure enlightenment.

This is a summary of the fault of seeking the path with attachment to 'self'.

The following reveals the source of the illness in reverse.

Good man

。若知我空。無毀我者。有我說法。我未斷故。眾生壽命亦復如是。

此以法驗病。翻顯我相未忘也。然涅槃乃空法也。若果證涅槃。則我相必空。我相若空。則何有贊毀哉。今因贊毀其法。而生喜怒。正是我相未斷。若我相未斷。則人及眾生壽命四相。居然全在。如此正是眾生病根。又豈可為得涅槃耶。

下正示病源。

善男子。末世眾生。說病為法。是故名為可憐愍者。雖勤精進。增益諸病。是故不能入清凈覺。

此正示病源也。謂末世修行之人。未斷我相。以認我為法故。所說者乃說其我相之病。非說涅槃之法也。故云說病為法。以此之故。雖精進修行但增益諸病。故不能入清凈覺耳。是故名為可憐愍者下示執病之過。

善男子。末世眾生。不了四相。以如來解及所行處。為自修行。終不成就。

此示執病為法之過也。謂修行之人。不了四相。但以如來解行。回為己有。非己親證。故終不成就。

或有眾生。未得謂得。未證謂證。見勝進者。心生嫉妒。由彼眾生未斷我見。是故不能入清凈覺。

此示執病之過。必墮增上慢人也。其實未得未證。而自謂為證得。得少為足。故為增上慢。乃是我愛未斷者。何以知之。但于見勝進者。心生嫉妒。然此嫉妒之心。發

【現代漢語翻譯】現代漢語譯本：如果知道『我』是空性的，就不會有人能詆譭『我』。現在有人讚揚或詆譭『我』的說法，是因為『我』的觀念還沒有斷除。眾生的壽命也是如此。

這是用佛法來驗證修行人的病癥，反而顯露出『我相』還沒有忘卻。然而，涅槃（Nirvana）本身就是空性的法。如果真正證得了涅槃，那麼『我相』必定是空性的。如果『我相』是空性的，又怎麼會有讚揚或詆譭呢？現在因為讚揚或詆譭佛法而產生喜悅或憤怒，這正是『我相』還沒有斷除的表現。如果『我相』還沒有斷除，那麼人相、眾生相、壽命相、法相這四相，就仍然完全存在。這樣正是眾生的病根，又怎麼能說是證得了涅槃呢？

下面正式指出病源：

善男子，末世的眾生，把病態的觀念當作佛法來宣說，所以才被稱為可憐憫的人。他們雖然勤奮精進，卻只是在增長各種病癥，所以不能進入清凈的覺悟。

這正式指出了病源。意思是說，末世修行的人，沒有斷除『我相』，因為把執著于『我』當作是佛法，所以他們所說的，是關於『我相』的病態觀念，而不是關於涅槃的佛法。所以說『把病態的觀念當作佛法』。因為這個緣故，雖然精進修行，但只是在增長各種病癥，所以不能進入清凈的覺悟。因此才被稱為可憐憫的人。下面說明執著于病態觀念的過失。

善男子，末世的眾生，不瞭解四相，把如來的理解和修行方式，當作是自己的修行，最終不能成就。

這說明了執著于病態觀念當作佛法的過失。意思是說，修行的人，不瞭解四相，只是把如來的理解和修行方式，轉變為自己所有，而不是自己親自證悟的，所以最終不能成就。

或者有些眾生，沒有得到卻說得到了，沒有證悟卻說證悟了，看到比自己更精進的人，心裡就產生嫉妒。由於這些眾生沒有斷除『我見』，所以不能進入清凈的覺悟。

這說明了執著于病態觀念的過失，必定會墮落成為增上慢的人。實際上他們沒有得到也沒有證悟，卻自認為已經證得，得到一點點就滿足了，所以是增上慢。這是因為『我愛』還沒有斷除。怎麼知道的呢？只要看到比自己更精進的人，心裡就產生嫉妒。然而這種嫉妒之心，是發

【English Translation】 English version: If one knows that 'I' (Atman) is empty (sunyata), there will be no one to slander 'me'. The fact that there are praises and criticisms of 'my' teachings indicates that the concept of 'I' has not been eradicated. The lifespan of sentient beings (sattva) is also like this.

This uses the Dharma (law, teaching) to examine the practitioner's illness, revealing that the 'self-image' (Atma-samjna) has not been forgotten. However, Nirvana (liberation) itself is an empty Dharma. If one truly attains Nirvana, then the 'self-image' must be empty. If the 'self-image' is empty, then how can there be praise or criticism? Now, because of praise or criticism of the Dharma, joy or anger arises, which is precisely a manifestation that the 'self-image' has not been eradicated. If the 'self-image' has not been eradicated, then the four marks (lakshana) of self, sentient beings, lifespan, and Dharma are still fully present. This is precisely the root of suffering for sentient beings, so how can it be said that one has attained Nirvana?

The following directly points out the source of the illness:

Good man, sentient beings in the degenerate age (末世,mòshì), proclaim illness as Dharma, therefore they are called pitiable. Although they diligently strive, they only increase their illnesses, therefore they cannot enter pure awareness (清凈覺, qīngjìng jué).

This directly points out the source of the illness. It means that practitioners in the degenerate age have not eradicated the 'self-image' because they regard attachment to 'self' as Dharma. Therefore, what they speak of is the illness of the 'self-image', not the Dharma of Nirvana. Therefore, it is said that they 'proclaim illness as Dharma'. For this reason, although they diligently practice, they only increase their illnesses, so they cannot enter pure awareness. Therefore, they are called pitiable. The following explains the fault of clinging to illness.

Good man, sentient beings in the degenerate age do not understand the four marks, and take the Tathagata's (如來, Rúlái) understanding and practice as their own, and ultimately do not achieve accomplishment.

This explains the fault of clinging to illness as Dharma. It means that practitioners do not understand the four marks but merely transform the Tathagata's understanding and practice into their own, without personally realizing it, so they ultimately do not achieve accomplishment.

Or some sentient beings, who have not attained claim to have attained, who have not realized claim to have realized, and when they see those who are more advanced, jealousy arises in their hearts. Because these sentient beings have not eradicated 'self-view' (我見, wǒ jiàn), they cannot enter pure awareness.

This explains the fault of clinging to illness, which inevitably leads to becoming a person of increased arrogance (增上慢, zēngshàngmàn). In reality, they have neither attained nor realized, but they consider themselves to have attained, and are satisfied with little, so they are of increased arrogance. This is because 'self-love' (我愛, wǒ ài) has not been eradicated. How do we know this? Simply because when they see those who are more advanced, jealousy arises in their hearts. However, this heart of jealousy arises

於我愛。故知此人乃未斷我愛者。是故不能入清凈覺。此甚言我愛為病根也。

下誡訪過。

善男子。末世眾生希望成道。無令求悟。唯益多聞。增長我見。

此深誡防過也。謂上執病為法之人。所以四相未除者。秪是將心待悟一事。為病根耳。茍有待悟之心。則必廣求經教。執相似語。回為己解故。此但只增益多聞。增長我見。非真修也。末法志道之士。可不懼哉。

但當精進降伏煩惱起大勇猛未得令得未斷令斷。貪嗔愛慢諂曲嫉妒對境不生。彼我恩愛一切寂滅。佛說是人。漸次成就。求善知識。不墮邪見。

此勸真修也。真修之士。不必將心待悟。亦不必廣求多聞。只當降伏煩惱。為第一行。亦不可得少為足。其未得涅槃必志得之。其于未斷煩惱決欲斷之。但歷境驗心。若貪嗔愛慢一切煩惱對境果然不生否。至若彼我恩愛果然一切寂滅否。如此自驗其心。即如古德云。學道不必將心求悟。但於一切煩惱境界上透得過。便是悟處。故佛說此人漸次可以成就。雖然如是。更要求善知識。抉擇邪正分明。亦不墮于邪見。如此修行。方有少分相應耳。學者可不勉哉。

若有所求。別生憎愛。則不能入清凈覺海。

此重勉真修。誡令離過也。謂必如上所說。乃是真修。若舍此外

【現代漢語翻譯】執著于『我愛』（對自我的愛戀）。因此，要知道這個人是沒有斷除『我愛』的。所以不能進入清凈覺悟的境界。這說明執著于『我愛』是病根。

下面告誡防止過失。

善男子，末法時代的眾生希望成就佛道，不要讓他們只求開悟，只增加聽聞，增長『我見』（對自我的錯誤認知）。

這是深刻的告誡，防止過失。所說的執著于病為法的人，之所以四相（我相、人相、眾生相、壽者相）不能去除，只是將『以心待悟』這件事，作為病根罷了。如果存有等待開悟的心，那麼必定會廣泛尋求經教，執著于相似的言語，轉而成為自己的理解。這樣只會增加聽聞，增長『我見』，不是真正的修行。末法時代立志求道的人，能不害怕嗎？

只要精進降伏煩惱，生起大勇猛心，沒有得到的（涅槃）要令其得到，沒有斷除的（煩惱）要令其斷除。貪、嗔、愛、慢、諂曲、嫉妒，對境不生。彼、我、恩愛，一切寂滅。佛說這種人，漸漸可以成就。尋求善知識（能夠引導人們走上正道的良師益友），不墮入邪見。

這是勸勉真正修行。真正修行的人，不必將心等待開悟，也不必廣泛尋求多聞，只要降伏煩惱，作為第一要務。也不可得到少許就滿足。對於沒有得到的涅槃必定立志得到它。對於沒有斷除的煩惱，決意要斷除它。只要經歷境界來驗證內心。如果貪、嗔、愛、慢一切煩惱對境果然不生起嗎？至於彼、我、恩愛果然一切寂滅嗎？如此自我驗證內心，就像古德所說：『學道不必將心求悟，只要在一切煩惱境界上透得過，便是悟處。』所以佛說這種人漸漸可以成就。雖然這樣，更要求善知識，決斷邪正分明，也不墮入邪見。如此修行，才會有少分相應罷了。學者能不勉勵嗎？

如果有所求，分別產生憎恨和愛戀，就不能進入清凈覺悟的海洋。

這是再次勉勵真正修行，告誡遠離過失。所說的一定要像上面所說的，才是真正的修行。如果捨棄這些之外

【English Translation】 Clinging to 『I-love』 (attachment to oneself). Therefore, know that this person has not severed 『I-love』. Therefore, they cannot enter the realm of pure enlightenment. This shows that clinging to 『I-love』 is the root of the illness.

The following warns against faults.

Good men, in the Dharma-ending Age, sentient beings hope to achieve the Buddha-way. Do not let them only seek enlightenment, only increase their hearing, and increase their 『I-view』 (incorrect perception of self).

This is a profound warning against faults. Those who cling to illness as Dharma, the reason why the four marks (self, person, sentient being, and lifespan) cannot be removed is simply because they take 『waiting for enlightenment with the mind』 as the root of the illness. If there is a mind waiting for enlightenment, then they will surely seek extensively for scriptures and teachings, clinging to similar words, turning them into their own interpretations. This only increases hearing and increases 『I-view』, it is not true cultivation. Can those who aspire to the Way in the Dharma-ending Age not be afraid?

Only strive to subdue afflictions, generate great courage, strive to attain what has not been attained (Nirvana), and sever what has not been severed (afflictions). Greed, anger, love, arrogance, flattery, and jealousy do not arise when facing circumstances. Self, others, affection, all are extinguished. The Buddha said that such a person can gradually achieve. Seek good advisors (virtuous teachers and friends who can guide people on the right path), and do not fall into wrong views.

This encourages true cultivation. Those who truly cultivate do not need to wait for enlightenment with the mind, nor do they need to seek extensive hearing. They only need to subdue afflictions as the first priority. Nor should they be content with obtaining a little. They must aspire to attain Nirvana if they have not yet attained it. They must resolve to sever afflictions if they have not yet severed them. Simply examine the mind through experiences. If greed, anger, love, arrogance, and all afflictions truly do not arise when facing circumstances? As for self, others, and affection, are they truly all extinguished? Examine your mind in this way, just as the ancient virtuous ones said: 『Studying the Way does not require seeking enlightenment with the mind, but if you can penetrate through all afflictive circumstances, that is the place of enlightenment.』 Therefore, the Buddha said that such a person can gradually achieve. Although this is the case, you should seek good advisors to clearly distinguish between right and wrong, and not fall into wrong views. Only by cultivating in this way will there be a small degree of correspondence. Can students not strive?

If there is something sought, and hatred and love are separately generated, then one cannot enter the ocean of pure enlightenment.

This is again encouraging true cultivation, warning to stay away from faults. What is said must be like what is said above, that is true cultivation. If you abandon these

。別起欣厭取捨憎愛之心。則畢竟不能入清凈覺矣。

爾時世尊。欲重宣此義。而說偈言。

凈業汝當知　　一切諸眾生　　皆由執我愛　無始妄流轉　　未除四種相　　不得成菩提　愛憎生於心　　諂曲存諸念　　是故多迷悶　不能入覺城

城喻涅槃。謂此涅槃。魔外不能侵。萬德之所聚。眾聖之所歸。萬行之所入。故喻如城。

若能歸悟剎　　先去貪嗔癡　　法愛不存心　漸次可成就　　我身本不有　　憎愛何由生　此人求善友　　終不墮邪見　　所求別生心　究竟非成就

剎乃世界之都稱。亦取喻涅槃。心愛涅槃。故云法愛。余頌可知。

於是。普覺菩薩。在大眾中。即從座起。頂禮佛足。右繞三匝。長跪叉手。而白佛言。

進問威儀。

大悲世尊。快說禪病。令諸大眾得未曾有。心意蕩然獲大安隱。

贊謝。

世尊。末世眾生。去佛漸遠。賢聖隱伏。邪法增熾。使諸眾生求何等人。依何等法。行何等行。除去何病。云何發心。令彼群盲不墮邪見。

此正陳所問也。此問有五。一問求何等人。下答求善知識。二問依何等法。三問依何等行。四問除去何病。此三總答。依所證法。應離四病。五問云何發心。末後發廣大等心。下文俱

【現代漢語翻譯】現代漢語譯本：不要生起喜歡、厭惡、取、舍、憎恨、愛戀之心。這樣最終也不能進入清凈覺悟的境界。

這時，世尊想要再次宣說這個道理，就說了下面的偈語：

『凈業你應當知道，一切眾生，都是由於執著于自我愛戀，從無始以來虛妄地流轉，沒有去除四種相，就不能成就菩提。愛和憎恨產生於內心，諂媚和虛偽存在於念頭中，因此常常迷惑困頓，不能進入覺悟之城。』

城，比喻涅槃（Nirvana，寂滅）。意思是說，這個涅槃，魔和外道不能侵犯，是萬種功德聚集的地方，是眾多聖人歸宿的地方，是萬種修行進入的地方，所以比喻為城。

『如果能夠歸向覺悟的世界，首先要去除貪婪、嗔恨、愚癡，對佛法的愛也不要存在於心中，逐漸就可以成就。我的身體本來就不存在，憎恨和愛戀又從哪裡產生呢？這樣的人尋求善友，最終不會墮入邪見。如果所尋求的是與衆不同的心，最終也不會成就。』

剎，是世界之都的稱呼，也取比喻涅槃。心中愛戀涅槃，所以叫做『法愛』。其餘的頌文可以自己理解。

這時，普覺菩薩（Pujue Bodhisattva，具有普遍覺悟的菩薩）在大眾中，立即從座位上站起來，頂禮佛足，向右繞佛三圈，長跪合掌，對佛說：

這是進一步提問的威儀。

『大悲世尊，您快速地講說了禪病，使各位大眾得到了前所未有的體驗，內心清凈空蕩，獲得了極大的安寧。』

這是讚歎感謝。

『世尊，末法時代的眾生，距離佛越來越遠，賢人和聖人隱居起來，邪法日益猖獗，使得這些眾生應該尋求什麼樣的人，依靠什麼樣的法，修行什麼樣的行，去除什麼樣的病，如何發起菩提心，才能使他們這些盲人不會墮入邪見呢？』

這正是陳述所要問的問題。這個問題有五個方面：一是問應該尋求什麼樣的人，下面回答是尋求善知識；二是問應該依靠什麼樣的法；三是問應該修行什麼樣的行；四是問應該去除什麼樣的病。這三個問題總的回答是，依靠所證悟的法，應該遠離四種病；五是問應該如何發起菩提心，最後是發起廣大的菩提心。下面的經文都會講到。

【English Translation】 English version: Do not give rise to thoughts of liking, disliking, taking, discarding, hating, or loving. Then, ultimately, you will not be able to enter the realm of pure enlightenment.

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

'Pure Karma, you should know that all sentient beings, are all due to clinging to self-love, wandering falsely from beginningless time. Without removing the four characteristics, one cannot attain Bodhi. Love and hate arise in the mind, flattery and deceit exist in thoughts, therefore, they are often confused and bewildered, unable to enter the city of enlightenment.'

The city is a metaphor for Nirvana (Nirvana, extinction). It means that this Nirvana cannot be invaded by demons and heretics, it is the place where all virtues gather, the place where many saints return, and the place where all practices enter, so it is likened to a city.

'If one can return to the realm of enlightenment, one must first remove greed, hatred, and delusion. The love of Dharma should not exist in the mind. Gradually, one can achieve it. My body originally does not exist, so where does hatred and love arise from? Such a person seeks good friends and will ultimately not fall into wrong views. If what is sought is a different mind, ultimately it will not be achieved.'

Kshetra (Kshetra) is the name of the capital of the world, and it is also used as a metaphor for Nirvana. The mind loves Nirvana, so it is called 'Dharma love'. The rest of the verses can be understood by oneself.

Then, Pujue Bodhisattva (Pujue Bodhisattva, a Bodhisattva with universal enlightenment), in the assembly, immediately rose from his seat, prostrated at the Buddha's feet, circumambulated the Buddha three times to the right, knelt with his palms together, and said to the Buddha:

This is the proper demeanor for further questioning.

'Great Compassionate World Honored One, you quickly explained the illnesses of Chan, causing all the assembly to have unprecedented experiences, their minds clear and empty, and obtaining great peace and security.'

This is praise and thanks.

'World Honored One, sentient beings in the Dharma-ending Age are gradually moving away from the Buddha, the virtuous and sages are in hiding, and evil dharmas are increasingly rampant, causing these sentient beings to seek what kind of person, rely on what kind of Dharma, practice what kind of practice, remove what kind of illness, and how to arouse the Bodhi mind, so that these blind people will not fall into wrong views?'

This is precisely stating the questions to be asked. There are five aspects to this question: First, what kind of person should be sought? The answer below is to seek good teachers and friends. Second, what kind of Dharma should be relied upon? Third, what kind of practice should be practiced? Fourth, what kind of illness should be removed? The general answer to these three questions is that, relying on the Dharma that has been realized, one should stay away from the four illnesses. Fifth, how should the Bodhi mind be aroused? Finally, it is to arouse the vast Bodhi mind. The following scriptures will all talk about it.

明。

作是語已。五體投地。如是三請。終而復始。

三展翹勤。

爾時世尊。告普覺菩薩言。善哉善哉。善男子。汝等乃能咨問如來如是修行。能施末世一切眾生無畏道眼。令彼眾生得成聖道。汝今諦聽。當爲汝說。

讚許誡聽。

時普覺菩薩。奉教歡喜。及諸大眾。默然而聽。

佇聽。

下答有五。

初答求人。

善男子。末世眾生。將發大心求善知識欲修行者。當求一切正知見人。心不住相。不著聲聞緣覺境界。雖現塵勞心恒清凈。示有諸過讚歎梵行。不令眾生入不律儀。求如是人。即得成就阿耨多羅三藐三菩提。

此答求何等人也。善知識。謂善知眾生根器。應機說法。知病說藥。令得安隱也。正知見人。即心不住相。不著二乘之行者。雖現塵勞等六句。言善知識之行也。菩薩居塵不染。故云心恒清凈。以同事攝。故云示有諸過。先以欲鉤牽。后令入佛智。故云不令眾生入不律儀。求如是人。即得成就無上正道也。

末世眾生。見如是人。應當供養不借身命。彼善知識。四威儀中常現清凈。乃至示現種種過患。心無憍慢。況復摶財妻子眷屬。若善男子。于彼善友不起惡念。即能究竟成就正覺。心華髮明。照十方剎。

此教承事知

識之法范也。不惜身命。如雪山捨身常啼破骨乃至身為床座等。四儀常現清凈者。乃善知識之順行也。固當盡命承事。即有逆行。示現貪嗔癡等。如婆須密女無厭足王之類。亦不敢起憍慢心。況復摶財等耶。摶乃摶食。財乃財寶。意謂內現貪嗔。尚不敢慢。何況身外摶食財寶妻子眷屬。乃人道之常。如凈名之類。又豈可慢之耶。若修行者。于彼逆行知識。不起惡念。所謂依法不依人。即能究竟成就也。永斷疑根。直心正念。故得心華髮明。照十方剎。下答所依法。

善男子。彼善知識所證妙法。應離四病。

此答所依法。意在擇師。乃求正知見人也。修行依法。法必依師。故在所擇正知見人。乃可依也。如何得知是正知見人。但於法驗之。若所說法。心住相者。則為法病。若離法病。則知見自正。故從上諸祖。拈情去縛。曾無實法系人。是為不住相者。若此乃可依也。

云何四病。一者作病。若復有人作如是言。我于本心作種種行。欲求圓覺。彼圓覺性非作得故。說名為病。

此徴釋四病之相。一作病也。然作為病者。以圓覺之性天然本具。不假作為。今以有作之修。而求圓覺妙性。且此妙性。豈作為而可求耶。故說為病。若復有人作如是言者。假若彼知識自作此言也。

二者任病。

若復有人作如是言。我等今者不斷生死不求涅槃。涅槃生死無起滅念。任彼一切。隨諸法性。欲求圓覺。彼圓覺性非任有故。說名為病。

此示任為病也。然此任病。乃狂解之人。悠悠任性。縱放身心。自謂無拘無礙得大解脫。返借口本無生死可斷本無涅槃可證。以為放逸之資。非真知見善知識也。若依此等之人。則墮狂妄。故說任性為病也。

三者止病。若復有人作如是言。我今自心永息諸念。得一切性。寂然平等。欲求圓覺。彼圓覺性非止合故。說名為病。

此示止為病也。然圓覺普照。大用無方。豈可以永息諸念耽著枯寂之行以求之耶。以圓覺妙性非止可合。故說為病耳。

四者滅病。若復有人作如是言。我今永斷一切煩惱。身心畢竟空無所有。何況根塵虛妄境界。一切永寂。欲求圓覺。彼圓覺性非寂相故。說名為病。

此示滅為病也。覺性圓滿。隨緣應現。寂而常照。今以畢竟空無所有。則幾淪斷滅。以永寂滅而求圓覺。久則不沉。無想則墮二乘。故為病耳。

離四病者。則知清凈。作是觀者名為正觀。若他觀者名為邪觀。

此結示正觀也。初云。圓照清凈覺相。以圓覺妙性本不屬於作止任滅。今離此四。則自性圓明。本無欠缺。故云清凈。然作止等四。皆屬修

【現代漢語翻譯】現代漢語譯本：若還有人這樣說：『我們現在既不斷除生死，也不尋求涅槃（Nirvana，佛教術語，指解脫后的境界），對於生死和涅槃不起任何念頭，任由一切發生，順應各種現象，以此來尋求圓覺（perfect enlightenment，指完全的覺悟）。』這種圓覺的自性並非可以放任而得到的，所以說這是病態。

這說明了放任是一種病態。然而，這種放任的病態，是那些狂妄理解的人，悠閒地放任自己的本性，縱容自己的身心，自認為沒有拘束和障礙，得到了大解脫。反而借口說本來就沒有生死可以斷除，本來就沒有涅槃可以證得，以此作為放縱的資本。這不是真正具有知見善知識。如果依從這些人，就會墮入狂妄之中，所以說放任本性是一種病態。

第三種是止息的病態。若還有人這樣說：『我現在讓自己的心永遠停止各種念頭，獲得一切事物的自性，寂靜而平等，以此來尋求圓覺。』這種圓覺的自性並非可以通過止息來契合的，所以說這是病態。

這說明了止息是一種病態。然而，圓覺普照一切，其作用廣大而沒有固定的方向，怎麼可以用永遠停止各種念頭，沉迷於枯燥寂靜的修行來尋求它呢？因為圓覺的妙性不是可以通過止息來契合的，所以說是病態。

第四種是斷滅的病態。若還有人這樣說：『我現在永遠斷除一切煩惱，身心畢竟空無所有，更何況是根塵（sense organs and their objects，指感覺器官及其對像）等虛妄的境界，一切都永遠寂滅，以此來尋求圓覺。』這種圓覺的自性並非是寂滅的相狀，所以說這是病態。

這說明了斷滅是一種病態。覺悟的自性是圓滿的，隨著因緣而顯現，寂靜而常照。現在卻認為一切畢竟空無所有，那就幾乎淪為斷滅。以永遠的寂滅來尋求圓覺，時間久了就會沉淪，沒有思想就會墮入二乘（Śrāvakayāna and Pratyekabuddhayāna，指聲聞乘和緣覺乘），所以說是病態。

遠離這四種病態，就能知道什麼是清凈。這樣觀察就叫做正觀，如果用其他方式觀察就叫做邪觀。

這總結並揭示了正觀。一開始說，圓滿照耀清凈的覺悟之相，因為圓覺的妙性本來就不屬於作、止、任、滅。現在遠離這四種，那麼自性就圓滿光明，本來就沒有欠缺，所以說清凈。然而，作、止等四種，都屬於修行。

【English Translation】 English version: If there is someone who says, 'We will neither sever birth and death now, nor seek Nirvana (佛教術語，指解脫后的境界). We will not generate any thoughts about birth and death or Nirvana. We will let everything be and follow all dharmas (phenomena, teachings) to seek perfect enlightenment (perfect enlightenment，指完全的覺悟).' This nature of perfect enlightenment cannot be obtained by letting things be, so it is called a disease.

This shows that letting things be is a disease. However, this disease of letting things be is for those who misunderstand in a wild way, leisurely letting their nature be, indulging their body and mind, thinking that they are without restraint and have attained great liberation. Instead, they use the excuse that there is originally no birth and death to sever, and no Nirvana to attain, as a means of indulgence. This is not a true knowledgeable and virtuous friend. If one follows such people, one will fall into delusion. Therefore, it is said that letting one's nature be is a disease.

The third is the disease of cessation. If there is someone who says, 'I will now forever cease all thoughts in my mind, attain the nature of all things, be still and equal, and seek perfect enlightenment.' This nature of perfect enlightenment cannot be attained by cessation, so it is called a disease.

This shows that cessation is a disease. However, perfect enlightenment illuminates everything, and its function is vast and without fixed direction. How can one seek it by forever ceasing all thoughts and indulging in the practice of dryness and stillness? Because the wonderful nature of perfect enlightenment cannot be attained by cessation, it is said to be a disease.

The fourth is the disease of annihilation. If there is someone who says, 'I will now forever sever all afflictions, and my body and mind will ultimately be empty and without anything. How much more so are the false realms of the sense organs and their objects (sense organs and their objects，指感覺器官及其對像)? Everything will be forever extinguished, and I will seek perfect enlightenment.' This nature of perfect enlightenment is not a state of extinction, so it is called a disease.

This shows that annihilation is a disease. The nature of enlightenment is complete, manifesting according to conditions, still and constantly illuminating. Now, to think that everything is ultimately empty and without anything is almost to fall into annihilation. To seek perfect enlightenment with eternal extinction will lead to sinking in the long run. Without thought, one will fall into the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna，指聲聞乘和緣覺乘). Therefore, it is a disease.

To be free from these four diseases is to know what is pure. Such contemplation is called right contemplation. If one contemplates in other ways, it is called wrong contemplation.

This concludes and reveals right contemplation. It was said at the beginning that the aspect of perfect enlightenment illuminates purity because the wonderful nature of perfect enlightenment does not belong to creation, cessation, letting be, or annihilation. Now, being free from these four, the self-nature is complete and bright, originally without lack, so it is called pure. However, creation, cessation, and the other four all belong to practice.

行功用。今說為病者。以在未悟門頭。此四皆藥。今就圓覺自性言之。本自天然。不假功用。故說為病耳。古德云。修行即不無。染污即不得。所謂但形文彩即屬染污。故離此四則名清凈。作是觀者。乃約法觀人。非觀智也。謂觀離病之人。乃不住相。為正知見人。方取為師。可依之也。

善男子。末世眾生欲修行者。應當盡命供養善友事善知識。彼善知識欲來親近。應斷憍慢。若復遠離。應斷嗔恨。現逆順境。猶如虛空。了知身心畢竟平等。與諸眾生同體無異。如是修行。方入圓覺。

此答修何等行也。此中修行。不說六度萬行。但只事善知識斷憍慢心一行為本。即如善財童子一生圓曠劫之果。唯以參善知識一事。即得圓滿無量法門。所謂依善知識教。不生二念故。觀合離逆順之境。猶如虛空。且了知身心與眾生平等。此無人我相。乃受道之器也。以此心此行。方與圓覺法體相應。故能入耳。

善男子。末世眾生。不得成道。由有無始自他憎愛一切種子。故未解脫。若復有人。觀彼怨家如己父母。心無有二。即除諸病。于諸法中自他憎愛。亦復如是。

此答除去何病也。眾生所以流轉生死者。以有無始無明愛憎種子。為障道之病根。故雖修行。未得解脫。今事善知識。不起憍慢嗔恨之心。

【現代漢語翻譯】現代漢語譯本

行功用。現在說這是病，是因為還在未開悟的門檻前。這四種（常、樂、我、凈）都是藥。現在就圓覺自性來說，它本自天然，不假借任何功用，所以才說是病。古德說，『修行不是沒有，染污卻是不可以有』。所謂只要有形式上的文采，就屬於染污。所以，離開這四種，才叫做清凈。這樣觀想的人，是就法觀人，不是觀智。意思是說，觀察遠離這些病的人，是不住相的。把具有正確知見的人，才作為老師，可以依止。善男子，末世的眾生想要修行，應當盡其一生供養善友，侍奉善知識。善知識想要親近你，就應當斷除憍慢之心；如果善知識遠離你，就應當斷除嗔恨之心。面對順境和逆境，都應該視如虛空。了知自身和心識畢竟平等，與所有眾生同體無異。這樣修行，才能進入圓覺。這是回答修什麼行。這裡說的修行，不是說六度萬行，只是以侍奉善知識、斷除憍慢心作為根本。就像善財童子一生圓滿了曠劫的果位，只是因為參訪善知識這一件事，就得到了圓滿無量的法門。所謂依靠善知識的教導，不生起二念。觀察聚合、離散、逆境、順境，都如同虛空。並且了知自身和心識與眾生平等，這樣就沒有人我之相，才是接受佛法的器皿。用這樣的心和這樣的行為，才能與圓覺的法體相應，所以才能進入圓覺。善男子，末世的眾生不能夠成道，是因為有無始以來的自他憎愛一切種子，所以不能解脫。如果有人，看待自己的怨家如同自己的父母，心中沒有分別，就能消除各種病。對於諸法中的自他憎愛，也是這樣。這是回答除去什麼病。眾生之所以流轉生死，是因為有無始以來的無明愛憎種子，作為障礙修道的病根。所以即使修行，也不能得到解脫。現在侍奉善知識，不起憍慢嗔恨之心。

【English Translation】 English version

Practicing effort. Now it is said to be a disease because one is still at the threshold of non-enlightenment. These four (permanence, bliss, self, purity) are all medicine. Now, speaking from the perspective of the perfect enlightenment's self-nature, it is inherently natural and does not rely on any effort. Therefore, it is said to be a disease. An ancient virtuous one said, 'Cultivation is not absent, but defilement is not permissible.' So-called having formal embellishments belongs to defilement. Therefore, being apart from these four is called purity. One who contemplates in this way is observing people based on the Dharma, not observing with wisdom. It means observing those who are free from these diseases, who do not dwell in appearances. Only those with right knowledge and views are taken as teachers, and can be relied upon. Good man, if sentient beings in the degenerate age wish to cultivate, they should dedicate their lives to making offerings to good friends and serving good teachers (Kalyana-mitra, virtuous friend; Kalyana-mitra, virtuous teacher). If those good teachers wish to be close to you, you should cut off arrogance. If they distance themselves, you should cut off anger and hatred. Regard adverse and favorable circumstances as empty space. Understand that body and mind are ultimately equal, and are no different from all sentient beings. Cultivating in this way, one can enter perfect enlightenment (Purna-bodhi, perfect enlightenment). This answers what kind of practice to cultivate. The cultivation mentioned here does not refer to the six perfections and myriad practices, but only taking serving good teachers and cutting off arrogance as the foundation. It is like Sudhana (Sudhana, a youth who sought enlightenment) in one lifetime fulfilling the fruit of countless eons, solely through the matter of visiting good teachers, thus attaining the complete and immeasurable Dharma doors. So-called relying on the teachings of good teachers, not giving rise to dualistic thoughts. Observing the circumstances of gathering, separation, adversity, and favorableness as empty space. And understanding that body and mind are equal to sentient beings, thus there is no perception of self and others, and one is a vessel for receiving the Way. With this mind and this practice, one can correspond with the essence of perfect enlightenment, and thus be able to enter it. Good man, sentient beings in the degenerate age cannot attain the Way because they have beginningless seeds of hatred and love for self and others, and thus are not liberated. If someone regards their enemies as their own parents, and has no duality in their mind, they can eliminate all diseases. The same applies to hatred and love for self and others in all dharmas. This answers what diseases to remove. The reason why sentient beings transmigrate in birth and death is because they have beginningless seeds of ignorance, love, and hatred, which are the root of diseases that obstruct the path. Therefore, even if they cultivate, they cannot attain liberation. Now, serving good teachers, not giving rise to arrogance, pride, anger, and hatred.

則折伏現行。了知自己身心與眾生平等。則了無人我。愛憎種子自伏。至若視怨如親。則愛憎種子自斷。而障道之病自斷。故云即除諸病。此正除病之妙藥也。

善男子。末世眾生欲求圓覺。應當發心作如是言。盡一切虛空一切眾生。我皆令入究竟圓覺。于圓覺中無取覺者。除彼我相一切諸相。如是發心。不墮邪見。

此答發何等心也。般若彌勒頌云。廣大第一常。其心不顛倒。此言盡空一切眾生。廣大心也。皆入究竟圓覺。第一心也。于圓覺中無取覺者。常心也。除彼我人一切諸相。即除四病。不顛倒心也。凡諸行人。親師授法修行之要。無出此者。舍此即墮邪見矣。故云如是不墮。

爾時世尊。欲重宣此義。而說偈言。

普覺汝當知　　末世諸眾生　　欲求善知識　應當求正見　　心遠二乘者

此頌求師。

法中除四病　　謂作止任滅

此頌依法去病。

親近無憍慢　　遠離無嗔恨　　見種種境界　心當生希有　　還如佛出世　　不犯非律戒　戒根永清凈

此頌修行。不犯非律儀二句。長行言在師示現有過不令眾生入不律儀。此中正言。弟子事師。倘見逆行。不得隨之。便犯非律。必以戒根永清凈。而為正行。舊解為追頌求師中文。非本指也。

度

【現代漢語翻譯】現代漢語譯本：那麼就能通過折伏來調伏現行的煩惱。如果能了知自己身心與眾生平等，那麼就能了無人我之分。愛憎的種子自然就能被調伏。如果能視怨敵如親人，那麼愛憎的種子自然就能被斷除，而障礙修道的病癥也自然斷除。所以說『即除諸病』，這正是去除病癥的妙藥啊。善男子，末世的眾生如果想要求得圓滿覺悟（圓覺），應當發心這樣說：『盡一切虛空一切眾生，我都令他們進入究竟圓覺（究竟圓覺），在圓覺中沒有執取覺悟的人。去除彼我之相和一切諸相。』這樣發心，就不會墮入邪見。這是回答發什麼樣的心。般若彌勒（Prajna Maitreya）的頌詞說：『廣大第一常，其心不顛倒。』這裡說的『盡空一切眾生』，是廣大心。『皆入究竟圓覺』，是第一心。『于圓覺中無取覺者』，是常心。『除彼我人一切諸相』，就是去除四病，是不顛倒心。凡是修行的人，親近善知識，接受教法，修行的要點，沒有超出這些的。捨棄這些就會墮入邪見了。所以說『如是不墮』。這時，世尊爲了再次宣說這個意義，而說了偈語：普覺（Samantabhadra），你應當知道，末世的眾生，如果想要求得善知識（Kalyanamitra），應當尋求正見，內心遠離二乘（聲聞乘和緣覺乘）的人。這是讚頌尋求善知識。在佛法中去除四病，就是作、止、任、滅。這是讚頌依靠佛法去除病癥。親近善知識沒有驕慢，遠離沒有嗔恨，見到種種境界，心中應當生起稀有之想，還像佛陀出世一樣，不違犯非律儀的戒律，戒律的根本永遠清凈。這是讚頌修行。『不犯非律儀』這兩句，長行中說，對於善知識所顯示的現有過失，不讓眾生進入不律儀。這裡正是說，弟子侍奉師長，如果見到師長有違逆的行為，不得跟隨他，如果跟隨了就違犯了非律儀。必須以戒律的根本永遠清凈，作為正確的行為。舊的解釋認為是追頌尋求善知識的文句，不是本來的意思。

【English Translation】 English version: Then, one can subdue the present afflictions through taming and subduing. If one understands that one's own body and mind are equal to all sentient beings, then there will be no distinction between self and others. The seeds of love and hatred will naturally be subdued. If one can regard enemies as relatives, then the seeds of love and hatred will naturally be cut off, and the illnesses that obstruct the path to enlightenment will also be cut off. Therefore, it is said 'immediately eliminate all illnesses,' this is truly the wonderful medicine for removing illnesses. Good man, if sentient beings in the degenerate age wish to seek perfect enlightenment (perfect enlightenment), they should make a vow and say: 'I will lead all sentient beings in all of space into ultimate perfect enlightenment (ultimate perfect enlightenment), and in perfect enlightenment, there is no one who grasps at enlightenment. Remove the appearance of self and others and all appearances.' By making such a vow, one will not fall into wrong views. This answers what kind of mind to develop. The verse of Prajna Maitreya (Prajna Maitreya) says: 'Vast, supreme, constant, the mind is not inverted.' The 'exhausting all sentient beings in space' mentioned here is the vast mind. 'All enter ultimate perfect enlightenment' is the supreme mind. 'In perfect enlightenment, there is no one who grasps at enlightenment' is the constant mind. 'Removing the appearance of self, others, and all appearances' is removing the four illnesses, it is the non-inverted mind. For all practitioners, the essentials of approaching a teacher, receiving the Dharma, and practicing, do not exceed these. Abandoning these will lead to falling into wrong views. Therefore, it is said 'thus not falling'. At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: Samantabhadra (Samantabhadra), you should know that sentient beings in the degenerate age, if they wish to seek a good teacher (Kalyanamitra), should seek right view, and keep their minds far from those of the two vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle). This praises seeking a good teacher. In the Dharma, remove the four illnesses, which are doing, stopping, letting go, and extinguishing. This praises relying on the Dharma to remove illnesses. Approach without arrogance, stay away without hatred, when seeing all kinds of realms, the mind should give rise to rare thoughts, like the Buddha appearing in the world, do not violate the precepts of non-discipline, the root of precepts is forever pure. This praises practice. The two sentences 'do not violate the precepts of non-discipline,' the prose says, regarding the existing faults displayed by the teacher, do not let sentient beings enter into non-discipline. Here it is precisely said that when a disciple serves a teacher, if they see the teacher having rebellious behavior, they must not follow him, if they follow him, they will violate the non-discipline. One must take the root of precepts being forever pure as the correct behavior. The old interpretation considers it to be a verse praising seeking a teacher, which is not the original meaning.

一切眾生　　究竟入圓覺　　無彼我人相　當依正智慧　　便得超邪見　　證覺般涅槃

此頌發心也。五句頌四心因行。末句顯果證。

於是。圓覺菩薩。在大眾中。即從座起。頂禮佛足。右繞三匝。長跪叉手。而白佛言。

進問威儀。

大悲世尊。為我等輩。廣說凈覺種種方便。令末世眾生有大增益。

慶前所聞。

世尊。我等今者。以得開悟。若佛滅后末世眾生未得悟者。云何安居。修此圓覺清凈境界。此圓覺中三種凈觀。以何為首。唯愿大悲。為諸大眾及末世眾生。施大饒益。

正陳請詞。以何為首。即最初方便也。

作是語已。五體投地。如是三請。終而復始。

三展䖍誠。

爾時世尊。告圓覺菩薩言。善哉善哉。善男子。汝等乃能問于如來如是方便。以大饒益。施諸眾生。汝今諦聽當爲汝說。

許說誡聽。

時圓覺菩薩。奉教歡喜。及諸大眾。默然而聽。

默佇。

善男子。一切眾生。若佛住世。若佛滅后。若法末時。有諸眾生。具大乘性。信佛秘密大圓覺心。欲修行者。若在伽藍。安居徒眾。有緣事故。隨分思察。如我已說。

此下正答所請也。性謂種性。猶根器也。以圓覺乃秘密妙心。非上根人。不

【現代漢語翻譯】現代漢語譯本一切眾生，最終都將證入圓滿覺悟的境界（圓覺），在那裡沒有彼此、你我、人相的分別。應當依靠正知正見（正智慧），便能超越一切邪見，證得覺悟的涅槃（般涅槃）。這首偈頌闡述了發菩提心。五句偈頌概括了四種發心的因行。最後一句則揭示了證果。這時，圓覺菩薩（Yuanjue Pusa）在大眾之中，立即從座位上站起，頂禮佛足，然後向右繞佛三圈，長跪合掌，對佛說道：這是進問時的威儀。大慈大悲的世尊，您爲了我們這些弟子，廣為宣說證入清凈覺悟的種種方便法門，使末法時代的眾生能夠獲得巨大的利益。這是慶幸之前所聽聞的佛法。世尊，我們現在已經得以開悟。如果佛陀滅度后，末法時代的眾生尚未開悟，應該如何安住身心，修習這圓覺清凈的境界呢？這圓覺法門中的三種清凈觀行，應該以哪一種作為開始呢？唯愿大慈大悲的世尊，爲了大眾以及末法時代的眾生，施予最大的利益。這是正式陳述請求。『以何為首』，即最初的方便法門。說完這些話后，圓覺菩薩五體投地，如此懇請了三次，始終如一。這是三次展現虔誠之心。這時，世尊告訴圓覺菩薩說：『很好，很好！善男子，你們能夠詢問如來這樣的方便法門，以大饒益施予眾生。你們現在仔細聽著，我將為你們解說。』這是允許解說並告誡聽講。當時，圓覺菩薩歡喜地接受佛的教誨，以及在場的大眾，都靜默地聆聽。這是靜默地等待。『善男子，一切眾生，無論佛陀在世，還是佛陀滅度后，或者正法衰微的末法時代，如果有具足大乘根性的眾生，深信佛陀秘密的大圓覺心，想要修行的話，如果在寺院（伽藍）安居，與僧眾一起修行，或者因為其他因緣，可以隨分隨力地思惟觀察，就像我之前所說的那樣。』以下是正式回答所提出的問題。『性』指的是種性，也就是根器。因為圓覺是秘密微妙的心法，不是上等根器的人，不能……

【English Translation】 English version All sentient beings will ultimately enter the perfect enlightenment (Yuanjue), where there is no distinction of self and other, you and me, or personal characteristics. One should rely on right knowledge and right views (Zheng Zhihui), then one can transcend all wrong views and attain the Nirvana of enlightenment (Ban Niepan). This verse elucidates the aspiration for Bodhi. The five-line verse summarizes the causal practices of the four aspirations. The last line reveals the attainment of the fruit. At that time, Yuanjue Pusa (Perfect Enlightenment Bodhisattva), in the midst of the assembly, immediately rose from his seat, prostrated at the Buddha's feet, then circumambulated the Buddha three times to the right, knelt with palms together, and said to the Buddha: This is the proper demeanor when asking questions. The greatly compassionate World Honored One, for the sake of us disciples, has extensively expounded various expedient methods for entering pure enlightenment, enabling sentient beings in the Dharma-ending age to obtain great benefit. This is rejoicing in the Dharma previously heard. World Honored One, we have now attained enlightenment. If sentient beings in the Dharma-ending age after the Buddha's Parinirvana have not yet attained enlightenment, how should they dwell in peace and cultivate this pure realm of perfect enlightenment? Among the three pure contemplations in this perfect enlightenment Dharma, which should be the starting point? We beseech the greatly compassionate World Honored One to bestow the greatest benefit upon the assembly and sentient beings in the Dharma-ending age. This is the formal statement of the request. 'Which should be the starting point' refers to the initial expedient method. After saying these words, Yuanjue Pusa prostrated with the five limbs touching the ground, making this earnest request three times, consistently. This is showing sincerity three times. At that time, the World Honored One told Yuanjue Pusa: 'Excellent, excellent! Good man, you are able to ask the Tathagata about such expedient methods, bestowing great benefit upon sentient beings. Now listen carefully, and I will explain it to you.' This is granting permission to explain and admonishing to listen. At that time, Yuanjue Pusa joyfully accepted the Buddha's teaching, and the assembly present listened in silence. This is waiting in silence. 'Good man, all sentient beings, whether the Buddha is in the world, or after the Buddha's Parinirvana, or in the Dharma-ending age when the Dharma is declining, if there are sentient beings who possess the nature of the Great Vehicle, deeply believe in the Buddha's secret Great Perfect Enlightenment Mind, and wish to cultivate, if they dwell in a monastery (Galan), cultivate with the Sangha, or due to other circumstances, they can contemplate and observe according to their capacity, just as I have said before.' The following is the formal answer to the question raised. 'Nature' refers to the seed nature, which is the capacity. Because Perfect Enlightenment is a secret and subtle Dharma, those who are not of superior capacity cannot...

能修習。故許具大乘根性者可修也。意謂若無外緣。則當安居伽藍。與眾同修。若有外緣不能安居者。則當隨分思察也。已說者如前當觀此身等。

若復無有他事因緣。即建道場。當立期限。若立長期百二十日。中期百日。下期八十日。安置凈居。

此教結制規則也。意謂茍無外緣。必以安居為上。易入道也。三期隨意。長短元無一定。但取剋期進道耳。

若復現在。當正思惟。若佛滅后。施設形像。心存目想。生正憶念。還同如來常住之日。懸諸幡華。經三七日。稽首十方諸佛名字。求哀懺悔。遇善境界。得心輕安。過三七日。一向攝念。

此教安居進修之法則也。若如來在世。則當正思惟佛。若佛滅后。則當設像觀佛法身。故云還同常住。懸諸幡華。廣如楞嚴壇場。今此中至簡故。但舉幡華。言懺悔得善境界者。謂見光睹瑞感夢等。乃滅罪之相也。一向攝念。則修正觀。應如二十五輪各安標記。結取單復圓修。乃正行也。

若經夏首。三月安居。當爲菩薩清凈住止。心離聲聞。不假徒眾。

此言入期之法。言菩薩住止意揀小乘之眾也。前言三期。乃克定期限。今結安居。乃入期之法。西域佛制。三月安居通名結夏。今言夏首。乃入期之初也。律制。當結制時。必先集眾布薩

【現代漢語翻譯】現代漢語譯本可以修習。因此允許具有大乘根性的人修習。意思是說，如果沒有外在的因緣，就應當安住在伽藍（僧院）中，與大眾一同修行。如果有外在的因緣不能安住的，就應當隨自己的能力去思考觀察。已經說過的，如前面所說的應當觀察此身等等。

如果再沒有其他事情的因緣，就建立道場，應當設立期限。如果設立長期，為一百二十天；中期為一百天；下期為八十天。安置在清凈的住所。

這是教導結制（安居）的規則。意思是說，如果沒有外在的因緣，必定以安居為上，容易入道。三個期限隨意，長短原本沒有一定，只是爲了限定時間努力進道罷了。

如果佛陀現在還在世，應當如法地思惟佛陀。如果佛陀滅度后，設定佛像，心中存想，生起正確的憶念，如同如來常住於世的日子一樣。懸掛各種幡和華，經過三個七天（二十一天），稽首十方諸佛的名字，求哀懺悔。遇到好的境界，得到內心輕安。過了三個七天，一心一意地收攝念頭。

這是教導安居進修的法則。如果如來在世，就應當如法地思惟佛陀。如果佛陀滅度后，就應當設定佛像，觀想佛陀的法身，所以說如同佛陀常住於世。懸掛各種幡和華，詳細的可以參考《楞嚴經》的壇場。現在這裡非常簡略，所以只提到了幡和華。說到懺悔得到好的境界，是指見到光明、看到祥瑞、感應到夢境等等，這是消除罪業的徵兆。一心一意地收攝念頭，就是修正觀，應當像二十五輪那樣各自安立標記，結合單修和復修，圓滿地修習，才是正行。

如果到了夏季開始的時候，三個月安居，應當爲了菩薩清凈地居住和止息，內心遠離聲聞（小乘），不依靠徒眾。

這是說進入安居期限的方法。說菩薩居住和止息，是爲了揀別小乘的僧眾。前面說的三個期限，是限定期限。現在說的結安居，是進入期限的方法。西域佛教的制度，三個月安居統稱為結夏。現在說夏季開始，是進入期限的開始。戒律規定，在結制的時候，必須先集合大眾舉行布薩（說戒）。

【English Translation】 English version It can be practiced. Therefore, those with Mahayana roots are allowed to practice it. It means that if there are no external conditions, one should reside in the Sangharama (monastery) and practice together with the community. If there are external conditions that prevent one from residing there, one should contemplate and observe according to one's ability. What has already been said, such as the aforementioned contemplation of this body, etc.

If there are no other causes or conditions, then establish a Bodhimanda (place of enlightenment) and set a time limit. If setting a long term, it is one hundred and twenty days; a medium term is one hundred days; a short term is eighty days. Settle in a clean residence.

This teaches the rules of concluding the retreat (An居, peaceful dwelling). It means that if there are no external conditions, one must regard peaceful dwelling as paramount, as it is easy to enter the path. The three terms are optional, and the length is not fixed, but only to strive for progress within the set time.

If the Buddha were still present, one should contemplate the Buddha correctly. If the Buddha has passed away, set up an image and visualize it in your mind, generating correct mindfulness, as if the Tathagata (如來, thus-gone-one) were still dwelling in the world. Hang various banners and flowers, and after three weeks (twenty-one days), prostrate to the names of the Buddhas of the ten directions, seeking repentance with sorrow. Encounter good states, and attain lightness and peace of mind. After three weeks, single-mindedly gather your thoughts.

This teaches the rules for peaceful dwelling and cultivation. If the Tathagata is in the world, one should contemplate the Buddha correctly. If the Buddha has passed away, one should set up an image and contemplate the Dharmakaya (法身, dharma body) of the Buddha, hence it is said to be as if the Buddha were still dwelling in the world. Hanging various banners and flowers is as detailed as in the Shurangama Sutra (楞嚴經) mandala. Here it is very brief, so only banners and flowers are mentioned. To say that repentance leads to good states refers to seeing light, witnessing auspicious signs, experiencing dreams, etc., which are signs of the elimination of offenses. Single-mindedly gathering thoughts is to practice right contemplation, and one should establish marks according to the twenty-five wheels, combining single and multiple practices, and cultivating them completely, which is the correct practice.

If it is the beginning of summer, the three-month peaceful dwelling should be for Bodhisattvas (菩薩, enlightenment being) to dwell and abide in purity, with minds detached from the Shravakas (聲聞, hearer) (Hinayana), not relying on followers.

This speaks of the method of entering the term. Saying that Bodhisattvas dwell and abide is to distinguish them from the Shravakas (Hinayana) assembly. The three terms mentioned earlier are to set a time limit. The concluding of the peaceful dwelling now is the method of entering the term. In the Buddhist system of the Western Regions, the three-month peaceful dwelling is generally called 'concluding the summer'. Now, saying the beginning of summer is the beginning of entering the term. The Vinaya (律, monastic code) stipulates that when concluding the retreat, one must first gather the assembly to hold Posadha (布薩, confession ceremony).

作法。然後安居。多小乘人。今言菩薩住止者。謂不同彼小乘多眾。但隨一類修觀行菩薩自便。不必念彼小乘布薩法事。亦不假彼徒眾也。此言不假小乘徒眾。非與前文安處徒眾相違也。

至安居日。即于佛前。作如是言。我比丘。比丘尼。優婆塞。優婆夷。(某甲)踞菩薩乘。修寂滅行。同入清凈。實相住持。以大圓覺為我伽藍。身心安居平等性智。涅槃自性無系屬故。今我敬請。不依聲聞。當與十方如來及大菩薩三月安居。為修菩薩無上妙覺大因緣故。不繫徒眾。

此示入期安心之法也。上言心離聲聞。此正示菩薩所修。乃離相寂滅之行。不比聲聞著相而修也。以大圓覺為伽藍者。謂不依世界住止。乃住心境雙忘平等寂滅之地。謂涅槃自性。本無身心世界可系屬故。殊非聲聞境界。故云不依。唯依如來法身實際故。為菩薩所修妙覺因緣。乃自覺聖智之境。為自證處也。此乃菩薩獨詣之地。故云不繫徒眾。某甲者。以甲乙為名之次。乃當自稱己名也。今諸方後進。見善知識。不自稱名。但曰某甲。無知之甚也。

善男子。此名菩薩示現安居。過三期日。隨往無礙。

此結示休夏也。言示現安居者。以上言菩薩修寂滅行安居平等性智。此又何假期限耶。然必以三期為限者。以示同權小引發未

【現代漢語翻譯】現代漢語譯本：作法。然後安居。多數是小乘修行者。現在所說的菩薩安住之處，是指不同於小乘的眾多僧眾，而是隨順某一類修習觀行的菩薩，可以自行方便。不必遵循小乘的布薩法事，也不需要小乘的僧眾。這裡說不需要小乘僧眾，並非與前文所說的安頓僧眾相違背。

到了安居之日，就在佛前這樣說：『我比丘（bhiksu，男性出家人），比丘尼（bhiksuni，女性出家人），優婆塞（upasaka，在家男居士），優婆夷（upasika，在家女居士），（某甲）秉持菩薩乘，修習寂滅之行，一同進入清凈、實相的住持。以大圓覺作為我的伽藍（arama，僧院），身心安住在平等性智中。因為涅槃的自性，本來就沒有繫縛。現在我恭敬地邀請，不依聲聞（sravaka，小乘修行者），應當與十方如來（tathagata，佛的稱號）及大菩薩一同安居三個月，爲了修習菩薩無上妙覺的大因緣，不繫屬於任何僧眾。』

這是指示進入安居期安心的方法。上面說心要遠離聲聞，這裡正是指示菩薩所修習的，是遠離相的寂滅之行，不像聲聞那樣執著于相而修習。以大圓覺作為伽藍，是指不依附於世界而安住，而是安住在心境雙亡、平等寂滅之地。因為涅槃的自性，本來就沒有身心世界可以繫縛，這完全不是聲聞的境界，所以說不依附。只是依附於如來的法身實際，爲了菩薩所修習的妙覺因緣，乃是自覺聖智的境界，是自我證悟之處。這是菩薩獨自前往的地方，所以說不繫屬於任何僧眾。某甲，是以甲乙來排序的名稱，是應當自己稱呼自己的名字。現在各地的後學，見到善知識（kalyanamitra，善友），不自己稱呼名字，只是說某甲，真是非常無知。

善男子，這叫做菩薩示現安居。過了三個月期限，隨意前往都沒有障礙。

這是總結說明結束安居。說示現安居，是因為上面說菩薩修習寂滅之行，安住在平等性智中，這又何必設定期限呢？然而必須以三個月為期限，是爲了示同權宜之計，引導那些尚未開悟的人。

【English Translation】 English version: Practicing the method. Then enter into retreat (varsa). Mostly are Hinayana (small vehicle) practitioners. Now, when it speaks of the Bodhisattva's (enlightenment being) dwelling, it refers to being different from the multitude of Hinayana monks, but rather following a certain type of Bodhisattva who cultivates contemplation, allowing them to act according to their own convenience. There is no need to follow the Hinayana's Posadha (uposatha, observance day) Dharma affairs, nor is there a need for their Sangha (community). This statement of not needing the Hinayana Sangha does not contradict the previous statement of settling the Sangha.

On the day of entering retreat, one should say before the Buddha (awakened one) in this manner: 'I, Bhikshu (monk), Bhikshuni (nun), Upasaka (male lay devotee), Upasika (female lay devotee), (so-and-so) uphold the Bodhisattva Vehicle, cultivate the practice of quiescence and extinction, and together enter into the pure, the abiding in true reality. Taking the Great Perfect Enlightenment as my arama (monastery), my body and mind dwell in the wisdom of equality. Because the self-nature of Nirvana (liberation) is originally without any attachments. Now I respectfully invite, not relying on the Sravakas (listeners, Hinayana practitioners), but together with the Tathagatas (thus-gone ones, Buddhas) of the ten directions and the great Bodhisattvas, to enter into retreat for three months, for the sake of cultivating the great cause and condition of the Bodhisattva's unsurpassed wonderful enlightenment, not bound by any Sangha.'

This demonstrates the method of settling the mind upon entering the retreat period. The above statement says to keep the mind away from the Sravakas; this precisely indicates that what the Bodhisattva cultivates is the practice of quiescence and extinction that is free from characteristics, not like the Sravakas who cultivate while being attached to characteristics. Taking the Great Perfect Enlightenment as the arama means not relying on dwelling in the world, but rather dwelling in the place where both mind and environment are forgotten, in equality and quiescence. Because the self-nature of Nirvana originally has no body, mind, or world to be attached to, this is completely not the realm of the Sravakas, therefore it is said not to rely on them. Only relying on the Dharmakaya (dharma body) reality of the Tathagata, for the sake of the wonderful enlightenment cause and condition cultivated by the Bodhisattva, it is the realm of self-awakened sacred wisdom, the place of self-realization. This is the Bodhisattva's solitary path, therefore it is said not to be bound by any Sangha. 'So-and-so' is a name used in sequence, like A and B, and it is what one should call oneself. Nowadays, later learners in various places, when seeing a Kalyanamitra (spiritual friend), do not call themselves by name, but only say 'so-and-so,' which is extremely ignorant.

Good man, this is called the Bodhisattva demonstrating the retreat. After the three-month period has passed, going anywhere is without obstruction.

This concludes the explanation of ending the summer retreat. Saying 'demonstrating the retreat' is because the above statement says that the Bodhisattva cultivates the practice of quiescence and extinction, dwelling in the wisdom of equality, so why set a time limit? However, it is necessary to set a three-month limit in order to demonstrate an expedient measure, guiding those who have not yet awakened.

悟耳。過期隨往無礙者。以小乘解制之後。有新學者。凡所出遊。侶須三人。以妨誤失。今菩薩以觀知安心。不必伴侶。故云隨往無礙。

善男子。若末世修行眾生。求菩薩道。入三期者。非彼所聞一切境界終不可取。

此示妨誤失也。所聞者。即上三觀單復圓修二十五輪。及根塵識界一一清凈等。乃正觀也。若非所聞一切境界皆不可取。如楞嚴五十重陰魔及起信論中所說魔事。皆不可取。恐墮邪誤也。初有二問。一問安居。二問三觀。以何為首。上答安居竟。下答初首方便。

善男子。若諸眾生。修奢摩他。先取至靜。不起思念。靜極便覺。如是初靜。從於一身。至一世界。一復如是。善男子。若覺遍滿一切界者。一世界中。有一眾生。起一念者。皆悉能知。百千世界亦復如是。非彼所聞一切境界終不可取。

此答三觀。初首先空觀方便也。言修奢摩他先取至靜者。以止為前方便也。言至靜者。即天臺三止中體真止。謂體合真空。故云至靜。一念不生。故不起思念。靜極光生。故云便覺。初從一身等者。謂內脫身心外遺世界。內外平等。寂然不動。以身心世界蕩然一空。則與一切融為一心。一切世界合為一界故。凡眾生起心動念。即從自心中現故。凡起一念。無不了知。所謂靜極光通達。

【現代漢語翻譯】現代漢語譯本領悟吧。如果已經超越了期限，隨處前往都不會有阻礙。這是因為小乘佛教在解除戒律之後，新學者外出遊歷時，通常需要三人同行，以防止出現錯誤或迷失。但菩薩因為能夠通過觀照來安定內心，所以不需要同伴，因此說隨處前往都不會有阻礙。

善男子，如果末世的修行眾生，尋求菩薩道，進入三個階段的修行，那麼對於他們沒有聽聞過的一切境界，最終都不可執取。

這裡是說明防止錯誤和迷失。所聞，指的是前面所說的三種觀法（空觀、假觀、中觀）的單修、復修、圓修這二十五種方便，以及根、塵、識界一一清凈等等，這些都是正確的觀法。如果不是聽聞過的境界，一切都不可執取，比如《楞嚴經》中的五十重陰魔，以及《起信論》中所說的魔事，都不可執取，以免墮入邪道和錯誤。最初有兩個問題，一是關於安居，二是關於三種觀法，以哪個為首要。上面已經回答了安居的問題，下面回答最初的首要方便。

善男子，如果各位眾生修習奢摩他（止，Samatha），首先要達到極致的寂靜，不起任何思念。當寂靜達到極點時，就會產生覺悟。這樣的最初的寂靜，從自身開始，擴充套件到一個世界，然後一個世界又一個世界，都是如此。善男子，如果覺悟遍滿一切世界，那麼在一個世界中，只要有一個眾生生起一個念頭，修行者都能夠知道。百千個世界也是如此。對於他們沒有聽聞過的一切境界，最終都不可執取。

這裡回答關於三種觀法的問題，首先是空觀的方便法門。說到修習奢摩他，首先要達到極致的寂靜，這是以止作為前方便。說到極致的寂靜，就是天臺宗三種止觀中的體真止，意思是體悟到與真空相合，所以說是極致的寂靜。一念不生，所以不起思念。寂靜達到極點，光明就會產生，所以說產生覺悟。最初從自身開始等等，意思是向內脫離身心，向外遺忘世界，內外平等，寂然不動。因為身心世界都蕩然一空，所以與一切融為一心，一切世界合為一界。因此，凡是眾生生起心念，都是從自己的心中顯現出來的，所以凡是生起一個念頭，沒有不能知道的。這就是所謂的寂靜達到極點，光明自然通達。

【English Translation】 English version Understand this. If the term has expired, there is no hindrance to going anywhere. This is because after the Vinaya (rules of discipline) is relaxed in Hinayana (Small Vehicle), new learners usually need three companions when traveling to prevent errors or getting lost. However, Bodhisattvas (enlightened beings) can pacify their minds through contemplation, so they do not need companions, hence it is said that there is no hindrance to going anywhere.

Good man, if sentient beings in the degenerate age cultivate the Bodhisattva path and enter the three stages of practice, then all realms that they have not heard of should ultimately not be grasped.

This explains the prevention of errors and getting lost. 'What is heard' refers to the twenty-five wheels of single, repeated, and perfect cultivation of the above three contemplations (emptiness, provisional existence, and the middle way), as well as the purification of the sense bases (root, dust, and consciousness) one by one, etc., which are correct contemplations. If all realms that have not been heard of are not to be grasped, such as the fifty kinds of demonic states in the Shurangama Sutra and the demonic events described in the Awakening of Faith in the Mahayana, they should not be grasped, lest one fall into heresy and error. Initially, there are two questions: one about the summer retreat (Anjura), and the other about the three contemplations, which should be given priority. The answer to the question about the summer retreat has been given above, and the following answers the initial expedient.

Good man, if all sentient beings cultivate Samatha (stopping), they should first attain perfect stillness, without arising any thoughts. When stillness reaches its extreme, enlightenment will arise. Such initial stillness starts from one's own body and extends to one world, and then one world after another, it is the same. Good man, if enlightenment pervades all realms, then in one world, if there is one sentient being who arises one thought, the practitioner will be able to know it. It is the same for hundreds of thousands of worlds. All realms that they have not heard of should ultimately not be grasped.

This answers the question about the three contemplations, starting with the expedient method of the contemplation of emptiness. To cultivate Samatha, one must first attain perfect stillness, which is to use stopping as a preliminary expedient. Perfect stillness refers to the true cessation of the nature of reality in the three kinds of cessation and contemplation of the Tiantai school, which means realizing the union with the true emptiness, hence it is called perfect stillness. Not a single thought arises, so there is no arising of thoughts. When stillness reaches its extreme, light will arise, hence it is said that enlightenment will arise. Starting from one's own body, etc., means inwardly detaching from body and mind, and outwardly forgetting the world, with inner and outer being equal, and remaining still and unmoving. Because body, mind, and world are all emptied, they merge into one mind with everything, and all worlds merge into one realm. Therefore, whenever sentient beings arise thoughts, they appear from their own minds, so whenever a thought arises, there is nothing that cannot be known. This is what is meant by 'when stillness reaches its extreme, light naturally penetrates.'

寂照含虛空。卻來觀世間。猶如夢中事。此空觀之極則也。如此方名正觀。非彼所聞。皆不可取。

善男子。若諸眾生修三摩缽提。先當憶想十方如來十方世界一切菩薩依種種門漸次修行勤苦三昧。廣發大愿。自熏成種。非彼所聞一切境界終不可取。

此示三摩缽提假觀方便也。三摩缽提。義當幻觀。言憶想十方如來一切菩薩種種修行勤苦三昧者。謂思惟諸佛菩薩因中。修種種難行苦行。度諸眾生。於三昧中起如幻觀。以己身心。自歷其境。內驗其心。種種境界。備歷如幻。以此幻觀。發度生愿。久熏成種。久久純熟。便能內發大悲輕安。而起菩薩利生妙行。所謂以如幻觀而開幻眾。作如幻佛事也。此則三摩缽提。以如幻為首也。非彼所聞。終不可取。

善男子。若諸眾生修于禪那。先取數門。心中了知生住滅念分劑頭數。如是周遍。四威儀中。分別念數。無不了知。漸次增進。乃至得知百千世界一滴之雨。猶如目睹所受用物。非彼所聞一切境界終不可取。

此示寂觀方便初首也。禪那義當中道一心。名為寂觀。言先取數門者。正入禪最初工夫也。以修禪人一向心多雜亂。難得寂靜故。先以數門為首。謂初攝心。先歸一息。依息出入。為度數之。從一至十。又從十至一。如此往復。息息不斷

【現代漢語翻譯】現代漢語譯本：寂靜的光輝照徹包含整個虛空，反過來觀察世間，一切都如同夢中的景象。這才是空觀的極致。只有這樣才能稱為真正的正觀，那些不是通過這種方式聽聞的，都不可取。

善男子，如果眾生修習三摩缽提（Samāpatti，等至），首先應當憶念十方如來、十方世界的一切菩薩，依循各種法門，逐漸修行，勤奮刻苦地修習三昧（Samādhi，禪定），廣發宏大的誓願，以此自我熏習，成就菩提種子。那些不是通過這種方式聽聞的一切境界，終究是不可取的。

這段經文闡述了修習三摩缽提的假觀方便法門。三摩缽提，其含義相當於幻觀。所說的『憶想十方如來、一切菩薩種種修行勤苦三昧』，是指思惟諸佛菩薩在因地時，修習種種難行苦行，度化眾生，于禪定中生起如幻的觀想，以自己的身心，親自經歷那些境界，在內心體驗各種境界，完備地經歷如幻的境界。通過這種幻觀，發起度化眾生的誓願，長久熏習，成就菩提種子。久而久之，純熟之後，便能從內心生起大悲心和輕安，從而發起菩薩利益眾生的妙行。這就是所謂的以如幻觀來開導如幻的眾生，做如幻的佛事。這便是以如幻為首的三摩缽提。那些不是通過這種方式聽聞的，終究是不可取的。

善男子，如果眾生修習禪那（Dhyāna，禪定），首先要採取數息法門，心中清楚地知道生、住、滅唸的份量和次數。像這樣周遍地在行、住、坐、臥四威儀中，分別計數念頭，沒有不清楚知道的。逐漸增進，乃至能夠得知百千世界中的一滴雨水，就像親眼看到自己所受用的物品一樣。那些不是通過這種方式聽聞的一切境界，終究是不可取的。

這段經文闡述了寂觀方便的最初方法。禪那，其含義相當於中道一心，稱為寂觀。所說的『先取數門』，是真正進入禪定的最初功夫。因為修禪之人一向心多雜亂，難以獲得寂靜，所以先以數息法門為首。指的是最初攝心，先歸於一息，依循呼吸的出入，來計算次數。從一數到十，又從十數到一，像這樣往復不斷。

【English Translation】 English version: Tranquil radiance encompasses emptiness. Turning back to observe the world, everything is like a dream. This is the ultimate of emptiness contemplation. Only in this way can it be called true right view; those heard through other means are all unacceptable.

Good man, if sentient beings cultivate Samāpatti (equal attainment), they should first recollect the Tathāgatas (Thus Come Ones) of the ten directions, all the Bodhisattvas (enlightening beings) in the worlds of the ten directions, gradually cultivating through various methods, diligently practicing Samādhi (meditative absorption), and broadly generate great vows, self-perfuming to form seeds. All realms not heard through this method are ultimately unacceptable.

This demonstrates the expedient method of illusory contemplation for cultivating Samāpatti. Samāpatti means illusory contemplation. The phrase 'recollecting the Tathāgatas of the ten directions, all the Bodhisattvas practicing various diligent Samādhis' refers to contemplating the Buddhas and Bodhisattvas in their causal stage, cultivating various difficult and ascetic practices to liberate sentient beings, and generating illusory contemplation in Samādhi. Using one's own body and mind, personally experiencing those realms, internally verifying one's mind, and completely experiencing various realms as illusions. Through this illusory contemplation, generate vows to liberate beings, and through long-term perfuming, form seeds. Over time, becoming purely skilled, one can internally generate great compassion and lightness, and initiate the Bodhisattva's wonderful actions of benefiting beings. This is what is meant by using illusory contemplation to guide illusory beings and perform illusory Buddha-deeds. This is Samāpatti with illusion as its head. Those not heard through this method are ultimately unacceptable.

Good man, if sentient beings cultivate Dhyāna (meditation), they should first take up the method of counting breaths, clearly knowing in their minds the portions and numbers of arising, abiding, and ceasing thoughts. In this way, throughout the four dignities of walking, standing, sitting, and lying down, separately counting thoughts, there is nothing that is not clearly known. Gradually progressing, to the point of knowing a drop of rain in hundreds of thousands of worlds, as if seeing the objects one uses with one's own eyes. All realms not heard through this method are ultimately unacceptable.

This demonstrates the initial method of tranquil contemplation. Dhyāna means the Middle Way of one-pointedness, called tranquil contemplation. The phrase 'first take up the method of counting breaths' is the initial effort of truly entering meditation. Because those who cultivate meditation are often distracted and find it difficult to attain tranquility, they first take up the method of counting breaths. This refers to initially gathering the mind, first returning to one breath, relying on the in-and-out breaths to count the numbers. Counting from one to ten, and then from ten to one, repeating in this way continuously.

。心心不昧。生滅頭數。一一分明。自少至多。以驗定力淺深。若久久純熟。數到一念不生。則其息自斷寂然一心。湛然安住。是為定相。如此周遍。四威儀中。唸唸了知。久則百千世界唯心所現。乃至一滴之雨分明了知。如目睹物。此寂靜觀之成功也。如起信所說。修止觀者。不依氣息。彼以內脫身心為要。此依之者。以初機攝心為方便。非究竟依之也。若以息為得。則墮邪道。非彼所聞也。

是名三觀初首方便。

此結名也。前問三種凈觀以何為首。故具答已於此結指。是知前二十五輪。但說觀相。此三方便。乃最初下手工夫。即楞嚴二十五聖。一一皆說最初下手工功夫。即此義也。

若諸眾生。遍修三觀。勤行精進。即名如來出現於世。

此示三觀之益也。以此三觀。乃一切如來本起因地。故有圓根眾生。能遍修三觀者。即名如來出現於世。言畢竟成就無礙也。有此勝益。故勸應修。

若后末世鈍根眾生。心欲求道。不得成就。由昔業根。當勤懺悔。常起希望。先斷憎愛嫉妒諂曲。求勝上心。三種凈觀。隨學一事。此觀不得。復修彼觀。心不放舍。漸次求證。

此言鈍根障重眾生。當以懺悔斷障為要也。由昔業障者。乃夙習種子。今修行時。熏發現行作障道緣。所謂好正

【現代漢語翻譯】現代漢語譯本：心心相續，了了分明（心心不昧）。對於呼吸生滅的次數，一一清楚明白。從少到多，以此來驗證禪定功夫的深淺。如果長久純熟，數到一念不生，那麼呼吸自然斷絕，寂然一心。清澈明凈地安住於此，這就是禪定的狀態（定相）。如此週而復始，在行住坐臥（四威儀）中，唸唸清楚覺知。時間久了，就能達到百千世界唯心所現的境界，乃至一滴雨水也能分明了知，如同親眼所見。這就是寂靜觀的成功。如《起信論》所說，修習止觀的人，不依賴氣息。他們以內在的脫離身心為要旨。而這裡依賴氣息，是以初學入門時收攝心念為方便，並非最終的依靠。如果把氣息當作最終目的，就會墮入邪道，這不是他們所提倡的。

這叫做三觀最初的方便法門。

這是總結名稱。前面問三種凈觀以什麼為首，所以詳細回答后在此總結指出。由此可知，前面的二十五輪，只是說觀想的相狀，這三種方便，才是最初下手的基礎功夫。就像《楞嚴經》中的二十五聖，每一位都說了最初下手的基礎功夫，就是這個意思。

如果各種眾生，普遍修習三觀，勤奮精進地修行，就叫做如來出現在世間。

這是說明三觀的益處。因為這三種觀法，是一切如來最初發心的根本因地。所以有圓滿根性的眾生，能夠普遍修習三觀，就叫做如來出現在世間。意思是畢竟能夠成就無礙的境界。因為有這種殊勝的利益，所以勸勉大家應當修習。

如果後世末法時代的鈍根眾生，心裡想要尋求真道，卻不能成就，這是由於過去世的業力根源。應當勤奮懺悔，常常生起希望，首先斷除憎恨、愛戀、嫉妒、諂媚虛偽，追求殊勝的心。三種凈觀，隨便學習一種。如果修習這種觀法不能得力，就再修習另一種觀法，心裡不放棄，逐漸地尋求證悟。

這是說根性遲鈍、業障深重的眾生，應當以懺悔斷除業障為首要。由於過去世的業障，是過去積累的習氣種子，現在修行的時候，這些種子受到薰染而顯現出來，成為障礙修道的因緣。所謂喜歡正法

【English Translation】 English version: 'Heart succeeding heart, clear and distinct (Xin xin bu mei). Regarding the number of breaths arising and ceasing, each and every one is clearly understood. From few to many, this is used to verify the depth of one's meditative concentration (ding li). If one practices diligently for a long time, to the point where not a single thought arises, then the breath will naturally cease, and the mind will be still and unified. To abide in this state, clear and serene, is the state of concentration (ding xiang). Repeating this process, in all activities (si wei yi) – walking, standing, sitting, and lying down – one is aware and mindful in every moment. Over time, one can reach the state where the myriad worlds are manifested solely by the mind, and even a single drop of rain can be clearly perceived, as if seen with one's own eyes. This is the success of the contemplation of stillness. As stated in the Awakening of Faith, those who cultivate cessation and contemplation do not rely on the breath. They consider the inner detachment from body and mind as essential. Here, relying on the breath is a convenient method for beginners to gather their minds, not the ultimate reliance. If one takes the breath as the ultimate goal, one will fall into wrong paths, which is not what they advocate.'

This is called the initial expedient method of the Three Contemplations.

This is a concluding name. Earlier, the question was what is the foremost among the Three Pure Contemplations, so after answering in detail, it is concluded here. From this, it can be known that the previous Twenty-Five Wheels only discuss the aspects of contemplation, while these Three Expedients are the initial basic practices. Just like the Twenty-Five Sages in the Surangama Sutra, each one spoke of the initial basic practices, which is the same meaning.

If all sentient beings universally cultivate the Three Contemplations and diligently practice, it is called the Tathagata appearing in the world.

This demonstrates the benefits of the Three Contemplations. Because these three contemplations are the fundamental causal ground from which all Tathagatas initially arose. Therefore, if there are sentient beings with complete faculties who can universally cultivate the Three Contemplations, it is called the Tathagata appearing in the world. This means that they will ultimately achieve a state of unobstructedness. Because of this supreme benefit, it is encouraged that everyone should cultivate them.

If, in the degenerate age of the future, sentient beings with dull faculties desire to seek the Way but cannot achieve it, this is due to the roots of past karma. They should diligently repent, constantly generate hope, and first sever hatred, love, jealousy, and flattery. They should cultivate the aspiration for superiority. They can study any one of the Three Pure Contemplations. If they cannot succeed with one contemplation, they should cultivate another, without giving up in their minds, and gradually seek realization.

This speaks of sentient beings with dull faculties and heavy karmic obstacles, who should prioritize repentance to eliminate obstacles. The karmic obstacles from the past are the seeds of past habits. When cultivating now, these seeds are influenced and manifest, becoming obstacles to the path. The so-called liking for the true Dharma

而固邪。欲潔而偏染者。乃夙習使然也。故當精勤懺悔消宿業障。業障若消則道緣可辦也。常起希望者。謂希望愿斷業障也。故下即云先斷憎愛等。乃貪嗔癡也。勝上心慢也。謂根本煩惱既斷。現行不行。則習氣可除。觀行易成。此觀不得乃復修彼觀者。乃二十五輪標記之意。故云漸次求證。

爾時世尊。欲重宣此義。而說偈言。

圓覺汝當知　　一切諸眾生　　欲求無上道　先當結三期　　懺悔無始業　　經於三七日　然後正思惟　　非彼所聞境　　畢竟不可取　奢摩他至靜　　三摩正憶持　　禪那名數門　是名三凈觀　　若能勤修習　　是名佛出世　鈍根未成者　　常當勤心悔　　無始一切罪　諸障若消滅　　佛境便現前

上正宗分竟。

下流通分。

於是。賢首菩薩。在大眾中。即從座起。頂禮佛足。右繞三匝。長跪叉手。而白佛言。

進問威儀。

大悲世尊。廣為我等及末世眾生。開悟如來不思議事。

慶前所聞全經大義。

下正陳請意。

世尊。此大乘教。名字何等。云何奉持。眾生修習得何功德。云何使我護持經人。流佈此教。至於何地。

此問經名並流通此法也。此問有五。一問經名二問奉持。三問功德。四問護持。

【現代漢語翻譯】現代漢語譯本：

『而固邪』，執著于不潔凈的事物。『欲潔而偏染者』，想要保持潔凈卻反而被污染，這是因為過去世的習氣所導致的。所以應當精勤懺悔，消除過去世的業障。業障如果消除了，那麼修道的因緣就可以成就。『常起希望者』，指的是希望能夠斷除業障。所以下面接著說『先斷憎愛等』，也就是貪嗔癡。『勝上心慢也』，指的是根本煩惱已經斷除，現行的煩惱不再發生，那麼習氣就可以去除，觀行就容易成就。『此觀不得乃復修彼觀者』，指的是二十五輪標記的意思，所以說要『漸次求證』。

爾時，世尊爲了再次宣揚這個道理，說了以下偈語：

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

以上是正宗分的結束。

以下是流通分。

於是，賢首菩薩在大眾中，立即從座位上站起來，頂禮佛足，右繞佛三圈，長跪合掌，對佛說：

這是進一步提問的威儀。

『大悲世尊，您廣泛地為我們以及末世的眾生，開示瞭如來不可思議的事。』

這是慶幸之前所聽聞的整部經的大義。

以下是正式陳述請求的意圖。

『世尊，這部大乘教，名字是什麼？應該如何奉持？眾生修習能夠得到什麼功德？要如何使我護持這部經的人，並將此教流傳到什麼地方？』

這是詢問經名以及流通此法。此問有五個方面：一是詢問經名，二是詢問奉持方法，三是詢問功德，四是詢問如何護持，五是詢問如何流通。 English version:

'E gu xie (而固邪),' clinging to impure things. 'Yu jie er pian ran zhe (欲潔而偏染者),' wanting to remain pure but instead being defiled, this is due to past habits. Therefore, one should diligently repent and eliminate past karmic obstacles. If karmic obstacles are eliminated, then the conditions for cultivating the path can be achieved. 'Chang qi xi wang zhe (常起希望者),' refers to hoping to cut off karmic obstacles. Therefore, it is followed by 'xian duan zeng ai deng (先斷憎愛等),' which is greed, hatred, and delusion. 'Sheng shang xin man ye (勝上心慢也),' refers to the fundamental afflictions already being cut off, and the current afflictions no longer arising, then the habits can be removed, and the practice of contemplation can be easily achieved. 'Ci guan bu de nai fu xiu bi guan zhe (此觀不得乃復修彼觀者),' refers to the meaning of the twenty-five wheels of marks, so it is said to 'jian ci qiu zheng (漸次求證),' gradually seek realization.

At that time, the World Honored One, in order to proclaim this principle again, spoke the following verses:

'Yuan jue ru dang zhi (圓覺汝當知), yi qie zhu zhong sheng (一切諸眾生), yu qiu wu shang dao (欲求無上道), xian dang jie san qi (先當結三期), chan hui wu shi ye (懺悔無始業), jing yu san qi ri (經於三七日), ran hou zheng si wei (然後正思惟), fei bi suo wen jing (非彼所聞境), bi jing bu ke qu (畢竟不可取), she mo ta zhi jing (奢摩他至靜), san mo zheng yi chi (三摩正憶持), chan na ming shu men (禪那名數門), shi ming san jing guan (是名三凈觀), ruo neng qin xiu xi (若能勤修習), shi ming fo chu shi (是名佛出世), dun gen wei cheng zhe (鈍根未成者), chang dang qin xin hui (常當勤心悔), wu shi yi qie zui (無始一切罪), zhu zhang ruo xiao mie (諸障若消滅), fo jing bian xian qian (佛境便現前).'

The above is the end of the Proper Doctrine section.

The following is the Circulation section.

Then, the Worthy Leader Bodhisattva, in the great assembly, immediately rose from his seat, prostrated at the Buddha's feet, circumambulated the Buddha three times to the right, knelt with palms together, and said to the Buddha:

This is the demeanor of further questioning.

'Greatly compassionate World Honored One, you have extensively enlightened us and the sentient beings of the future age about the inconceivable matters of the Tathagata.'

This is rejoicing in the great meaning of the entire sutra previously heard.

The following is the formal statement of the request.

'World Honored One, what is the name of this Great Vehicle teaching? How should it be upheld? What merits can sentient beings obtain by practicing it? How can I protect the people who uphold this sutra and spread this teaching to what places?'

This is asking about the name of the sutra and how to circulate this Dharma. This question has five aspects: first, asking about the name of the sutra; second, asking about the method of upholding it; third, asking about the merits; fourth, asking about how to protect it; fifth, asking about how to circulate it.

【English Translation】 'And gu xie,' (而固邪) means clinging to impure things. 'Yu jie er pian ran zhe,' (欲潔而偏染者) wanting to be pure but instead becoming defiled, is due to past habits. Therefore, one should diligently repent and eliminate past karmic obstacles. If karmic obstacles are eliminated, then the conditions for cultivating the path can be achieved. 'Chang qi xi wang zhe,' (常起希望者) refers to hoping to cut off karmic obstacles. Therefore, it is followed by 'xian duan zeng ai deng,' (先斷憎愛等) which is greed, hatred, and delusion. 'Sheng shang xin man ye,' (勝上心慢也) refers to the fundamental afflictions already being cut off, and the current afflictions no longer arising, then the habits can be removed, and the practice of contemplation can be easily achieved. 'Ci guan bu de nai fu xiu bi guan zhe,' (此觀不得乃復修彼觀者) refers to the meaning of the twenty-five wheels of marks, so it is said to 'jian ci qiu zheng,' (漸次求證) gradually seek realization. At that time, the World Honored One, in order to proclaim this principle again, spoke the following verses: 'Yuan jue ru dang zhi, (圓覺汝當知) yi qie zhu zhong sheng, (一切諸眾生) yu qiu wu shang dao, (欲求無上道) xian dang jie san qi, (先當結三期) chan hui wu shi ye, (懺悔無始業) jing yu san qi ri, (經於三七日) ran hou zheng si wei, (然後正思惟) fei bi suo wen jing, (非彼所聞境) bi jing bu ke qu, (畢竟不可取) she mo ta zhi jing, (奢摩他至靜) san mo zheng yi chi, (三摩正憶持) chan na ming shu men, (禪那名數門) shi ming san jing guan, (是名三凈觀) ruo neng qin xiu xi, (若能勤修習) shi ming fo chu shi, (是名佛出世) dun gen wei cheng zhe, (鈍根未成者) chang dang qin xin hui, (常當勤心悔) wu shi yi qie zui, (無始一切罪) zhu zhang ruo xiao mie, (諸障若消滅) fo jing bian xian qian. (佛境便現前)' The above is the end of the Proper Doctrine section. The following is the Circulation section. Then, the Worthy Leader Bodhisattva, in the great assembly, immediately rose from his seat, prostrated at the Buddha's feet, circumambulated the Buddha three times to the right, knelt with palms together, and said to the Buddha: This is the demeanor of further questioning. 'Greatly compassionate World Honored One, you have extensively enlightened us and the sentient beings of the future age about the inconceivable matters of the Tathagata.' This is rejoicing in the great meaning of the entire sutra previously heard. The following is the formal statement of the request. 'World Honored One, what is the name of this Great Vehicle teaching? How should it be upheld? What merits can sentient beings obtain by practicing it? How can I protect the people who uphold this sutra and spread this teaching to what places?' This is asking about the name of the sutra and how to circulate this Dharma. This question has five aspects: first, asking about the name of the sutra; second, asking about the method of upholding it; third, asking about the merits; fourth, asking about how to protect it; fifth, asking about how to circulate it.

五問流佈至何地位。

作是語已。五體投地。如是三請。終而復始。

三展䖍誠。

爾時世尊。告賢善首菩薩言。善哉善哉。善男子。汝等乃能為諸菩薩及末世眾生。問于如來如是經教功德名字。汝今諦聽。當爲汝說。

許說誡聽。

時賢善首菩薩。奉教歡喜。及諸大眾。默然而聽。

默佇。

善男子。是經。百千萬億恒河沙諸佛所說。三世如來之所守護。十方菩薩之所歸依。十二部經清凈眼目。

此總嘆法勝。令生信重也。此經。乃諸佛如來本起因地法行故。是諸佛所說。如來守護。教授菩薩故為菩薩之所歸依。流出一切清凈真如菩提涅槃故。為十二部經之眼目。

是經。名大方廣圓覺陀羅尼。亦名修多羅了義。亦名秘密王三昧。亦名如來決定境界。亦名如來藏自性差別。汝當奉持。

此答名字。示經名有五種也。今結集經題但存其二。舊解五名約教理行。修多羅約教。秘密王三昧約行。余皆約理。中道一心故曰秘密。非密語也。依如來藏。建立差別。義盡於此。當如是持。

善男子。是經。唯顯如來境界。唯佛如來能盡宣說。若菩薩及末世眾生。依此修行。漸次增進至於佛地。

此嘆法勝。意令修習。答至何地也。佛佛成道。皆依圓

【現代漢語翻譯】現代漢語譯本五問：此經將流傳到何種地位？

說完這些話后，他五體投地，如此三次請求，一遍又一遍。

三次展現虔誠之心。

這時，世尊告訴賢善首菩薩（Xian Shan Shou Pusa，Virtuous Leader Bodhisattva）說：『好啊，好啊！善男子，你們能夠爲了諸位菩薩以及末法時代的眾生，詢問如來這樣的經教功德和名字。你們現在仔細聽著，我將為你們解說。』

允許解說，告誡聽眾認真聽。

當時，賢善首菩薩（Xian Shan Shou Pusa，Virtuous Leader Bodhisattva）歡喜地接受教誨，以及在場的大眾，都靜默地聽著。

靜默地等待。

『善男子，這部經，是百千萬億恒河沙數諸佛所說，是過去、現在、未來三世如來所守護，是十方菩薩所歸依，是十二部經清凈的眼目。

這是總的讚歎此法的殊勝，使人產生信心和重視。這部經，是諸佛如來最初發心修行時的法行，所以是諸佛所說。如來守護此經，用以教授菩薩，所以是菩薩所歸依。此經流出一切清凈真如、菩提、涅槃，所以是十二部經的眼目。』

『這部經，名為《大方廣圓覺陀羅尼》（Dafangguang Yuanjue Tuoluoni，Great Expansive Perfect Enlightenment Dharani），也名為《修多羅了義》（Xiuduoliao Yiyi，Sutra of Complete Meaning），也名為《秘密王三昧》（Mimi Wang Sanmei，Secret King Samadhi），也名為《如來決定境界》（Rulai Jueding Jingjie，Tathagata's Definitive Realm），也名為《如來藏自性差別》（Rulaizang Zixing Chabie，Tathagatagarbha's Self-Nature Differentiation）。你們應當奉持。』

這是回答經的名字，說明此經有五種名稱。現在結集經題只保留了其中兩種。舊的解釋認為這五個名稱分別對應教、理、行。修多羅對應教，秘密王三昧對應行，其餘都對應理。中道一心所以稱為秘密，並非秘密的語言。依靠如來藏，建立差別，意義就在於此。應當這樣奉持。

『善男子，這部經，只顯示如來的境界，只有佛和如來才能完全宣說。如果菩薩以及末法時代的眾生，依照此經修行，逐漸增進，最終到達佛的果位。』

這是讚歎此法的殊勝，意在使人修習。回答了到達何種地位的問題。佛佛成道，都是依靠圓覺。

【English Translation】 English version Fifth question: To what level will this scripture spread?

After speaking these words, he prostrated himself, making this request three times, over and over again.

Displaying sincere reverence three times.

At that time, the World Honored One said to Xian Shan Shou Pusa (Virtuous Leader Bodhisattva): 'Excellent, excellent! Good men, you are able to ask the Tathagata about the merits and names of such teachings for the sake of all Bodhisattvas and sentient beings in the Dharma-ending Age. Now listen carefully, and I will explain it to you.'

Permission to explain, with a warning to listen attentively.

At that time, Xian Shan Shou Pusa (Virtuous Leader Bodhisattva) joyfully accepted the teaching, and the assembly silently listened.

Waiting in silence.

'Good men, this scripture is spoken by hundreds of millions of billions of Buddhas, as numerous as the sands of the Ganges River. It is protected by the Tathagatas of the three times (past, present, and future), relied upon by the Bodhisattvas of the ten directions, and is the pure eye of the twelve divisions of scriptures.

This is a general praise of the Dharma's excellence, inspiring faith and respect. This scripture is the Dharma practice of the Buddhas and Tathagatas in their initial aspiration for enlightenment, so it is spoken by the Buddhas. The Tathagatas protect this scripture, using it to teach Bodhisattvas, so it is relied upon by the Bodhisattvas. This scripture flows out all pure True Thusness, Bodhi, and Nirvana, so it is the eye of the twelve divisions of scriptures.'

'This scripture is named Dafangguang Yuanjue Tuoluoni (Great Expansive Perfect Enlightenment Dharani), also named Xiuduoliao Yiyi (Sutra of Complete Meaning), also named Mimi Wang Sanmei (Secret King Samadhi), also named Rulai Jueding Jingjie (Tathagata's Definitive Realm), also named Rulaizang Zixing Chabie (Tathagatagarbha's Self-Nature Differentiation). You should uphold it.'

This answers the name of the scripture, explaining that it has five names. Now, the compilation of the scripture's title only retains two of them. The old explanation considers these five names to correspond to teaching, principle, and practice. Xiuduoliao Yiyi corresponds to teaching, Mimi Wang Sanmei corresponds to practice, and the rest correspond to principle. The Middle Way and One Mind are called secret, not secret language. Relying on the Tathagatagarbha, establishing differentiation, the meaning lies in this. You should uphold it in this way.

'Good men, this scripture only reveals the realm of the Tathagata, and only the Buddha and Tathagata can fully expound it. If Bodhisattvas and sentient beings in the Dharma-ending Age cultivate according to this scripture, they will gradually advance and eventually reach the Buddha's state.'

This praises the Dharma's excellence, intending to encourage cultivation. It answers the question of what level to reach. Buddhas attain enlightenment by relying on Perfect Enlightenment.

覺為本因。及成佛利生。亦唯說此法教化菩薩。此外更無別法故。勸令修習可至佛地也。

善男子。是經名為頓教大乘。頓機眾生從此開悟。亦攝漸修一切群品。譬如大海不讓小流。乃至蚊蚋及阿修羅。飲其水者皆得充滿。

此答何功德也。獨被上根故。教稱圓頓。普攝三根故。功德最大。以是一切眾生清凈覺地。皆證圓覺故。無不充足故。如大海不讓細流飲者大小皆足也。

善男子。假使有人。純以七寶。積滿三千大千世界。以用佈施。不如有人聞此經名及一句義。

此較量顯勝也。世寶盈剎。但資有漏。至理一言必轉凡成聖。故功倍天淵。

善男子。假使有人。教百千恒沙眾生得阿羅漢果。不如有人宣說此經分別半偈。

此以人較法。更顯益也。小果雖多。終無實證。此經半偈。為成佛正因。故難比也。

善男子。若復有人。聞此經名信心不惑。當知是人非於一佛二佛種諸福慧。如是乃至盡恒河沙一切佛所。種諸善根。聞此經教。

此嘆勝機能受也。謂能信受此法者。蓋從多佛廣修福慧。殊非小福薄德之人可堪也。

汝善男子。當護末世是修行者。無令惡魔及諸外道惱其身心令生退屈。

此正囑流通。以護修行者。為第一也。以修習此法者乃慧命

【現代漢語翻譯】現代漢語譯本：覺悟是根本原因。以及成就佛陀，利益眾生，也只是宣說此法教化菩薩。除此之外，再沒有其他法門了。所以勸導人們修習此法可以到達佛的境界。

善男子，這部經名為《頓教大乘》，根器銳利的眾生由此開悟。也包含漸修的一切眾生。譬如大海不拒絕細小的水流，乃至蚊蚋和阿修羅（Asura，意為非天），飲用海水都能得到滿足。

這是回答什麼功德呢？因為只針對上等根器的人，所以教法稱為圓頓。普遍攝受三種根器的人，所以功德最大。因為這是一切眾生清凈覺悟的根本，都能證得圓滿覺悟。沒有不充足的，如同大海不拒絕細小的水流，飲用者無論大小都能得到滿足。

善男子，假使有人，完全用七寶，堆滿三千大千世界，用來佈施，不如有人聽聞這部經的名字以及一句的意義。

這是比較顯示殊勝之處。世間的珍寶充滿世界，但只能資助有漏之身。至高的真理一句話必定能使凡人轉變為聖人。所以功德相差天地。

善男子，假使有人，教導百千恒河沙數的眾生得到阿羅漢果（Arhat，斷盡煩惱，證入涅槃的聖者），不如有人宣說這部經，分別解釋半句偈。

這是用人來比較法，更加顯示利益。小乘的果位雖然多，終究沒有真實的證悟。這部經的半句偈，是成就佛陀的正因，所以難以相比。

善男子，如果又有人，聽聞這部經的名字，信心不迷惑，應當知道這個人不是在一尊兩尊佛那裡種下諸多的福德智慧，像這樣乃至在恒河沙數的一切佛那裡，種下諸多的善根，才聽聞這部經的教導。

這是讚歎殊勝的根器能夠接受此法。說的是能夠信受此法的人，大概是從多尊佛那裡廣泛地修習福德智慧，絕非小福薄德之人可以承受的。

你這位善男子，應當守護末法時代修習此法的人，不要讓惡魔以及各種外道惱亂他們的身心，使他們產生退卻之心。

這是正式囑咐流通，以守護修行者為第一要務。因為修習此法的人是慧命（Prajna-life，智慧的生命）。

【English Translation】 English version: Awakening is the fundamental cause. And to achieve Buddhahood and benefit sentient beings, it is only through expounding this Dharma to teach Bodhisattvas. Besides this, there is no other Dharma. Therefore, encourage people to cultivate this Dharma to reach the state of Buddhahood.

Good man, this Sutra is named 'Sudden Teaching of the Great Vehicle'. Beings with sharp faculties will awaken from this. It also encompasses all beings who cultivate gradually. Just like the great ocean does not reject small streams, even mosquitoes and Asuras (Asura, meaning non-heavenly beings), those who drink its water will be filled.

What merit is this answering? Because it is only for people with superior faculties, the teaching is called perfect and sudden. Because it universally encompasses the three faculties, the merit is the greatest. Because this is the pure and awakened ground of all sentient beings, all can attain perfect awakening. There is no insufficiency, just like the great ocean does not reject small streams, and drinkers, whether large or small, can be satisfied.

Good man, suppose there is someone who uses pure seven treasures to fill three thousand great chiliocosms and uses them for almsgiving, it is not as good as someone who hears the name of this Sutra and even one phrase of its meaning.

This is a comparison to show the superiority. Worldly treasures fill the world, but they can only support the afflicted body. One word of the supreme truth will surely transform ordinary people into saints. Therefore, the merit is as different as heaven and earth.

Good man, suppose there is someone who teaches hundreds of thousands of Ganges-river sands of sentient beings to attain the Arhat fruit (Arhat, a saint who has exhausted afflictions and entered Nirvana), it is not as good as someone who proclaims this Sutra and explains half a verse.

This is comparing people to the Dharma, further showing the benefit. Although there are many small vehicle fruits, there is ultimately no real realization. Half a verse of this Sutra is the direct cause of achieving Buddhahood, so it is difficult to compare.

Good man, if there is someone who hears the name of this Sutra and whose faith is not confused, you should know that this person has not planted many blessings and wisdom with one or two Buddhas, but like this, even in all the Buddhas as numerous as the Ganges river sands, they have planted many good roots to hear the teachings of this Sutra.

This praises the superior faculties that can receive this Dharma. It says that those who can believe and accept this Dharma have probably cultivated blessings and wisdom extensively from many Buddhas, and it is definitely not something that people with little fortune and virtue can bear.

You, good man, should protect those who cultivate this Dharma in the Dharma-ending age, and do not let demons and various heretics disturb their minds and bodies, causing them to retreat.

This is a formal exhortation to circulate, with protecting practitioners as the top priority. Because those who cultivate this Dharma are Prajna-life (Prajna-life, the life of wisdom).

所繫。若惡魔惱亂生退。則慧命斷絕。故當護持也。

爾時會中。有火首金剛。摧碎金剛。尼藍婆金剛等八萬金剛。並其眷屬。即從座起。頂禮佛足。右繞三匝。而白佛言。世尊。若后末世一切眾生。有能持此決定大乘。我當守護如護眼目。乃至道場所修行處。我等金剛。自領徒眾。晨夕守護令不退轉。其家乃至永無災障。疫病消滅。財寶豐足常不乏少。

此敘金剛受囑發願守護持經人也。金剛者。以護法神執此寶杵。故此得名。以金剛寶能碎一切故。言火首金剛。謂頭有火𦦨。即楞嚴所云。化多淫心成智慧火者。乃菩薩示現者也。尼藍婆。未詳所譯。言此諸神皆夙習發願護法者也。故常在佛會。

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

此敘諸天受囑護持經者也。大梵天王乃初禪王。為娑婆世界主。佛佛出世。此王為請主。二十八天總舉三界諸天。謂六慾天。十八禪天。四空天也。須彌山王。特舉帝釋。乃欲界主。護國天王乃四王天。為守護國界之主。意列三界諸天皆為護法也。

爾時。有力鬼王。名吉槃茶。與十萬鬼王。即從座起。頂禮佛足。右繞三匝。而白佛言。世

【現代漢語翻譯】現代漢語譯本：如果（修行者）被惡魔惱亂，產生退轉之心，那麼他的慧命就會斷絕。所以應當護持（修行者）。

這時，法會中，有火首金剛（Agnijihva-vajra，持火焰的金剛）、摧碎金剛（Pramardana-vajra，摧毀一切的金剛）、尼藍婆金剛（Nilambara-vajra，名稱未詳的金剛）等八萬金剛，以及他們的眷屬，立即從座位上站起，頂禮佛足，向右繞佛三圈，然後對佛說：『世尊，如果後世末法時代的一切眾生，有能夠受持這部決定大乘經典的，我等應當守護他們，如同守護自己的眼睛一樣。乃至他們在道場或修行的地方，我等金剛，親自率領徒眾，早晚守護他們，使他們不退轉。他們的家庭乃至永遠沒有災禍，疫病消滅，財寶豐足，常常不會缺乏。』

這是敘述金剛接受佛的囑託，發願守護受持經典的人。金剛，是因為護法神執持這種寶杵，所以得到這個名稱。因為金剛寶能摧碎一切，所以稱為火首金剛，是指頭部有火焰，就是《楞嚴經》所說的，化解過多的淫慾之心成為智慧之火的人，是菩薩的示現。尼藍婆，未詳其翻譯。說這些神都是過去世就發願護持佛法的人，所以常常在佛的法會上。

這時，大梵天王（Mahabrahma，色界初禪天之主）、二十八天王（The Twenty-eight Devas，三界諸天之總稱），以及須彌山王（Sumeru-raja，帝釋天）、護國天王（Dhritarashtra，四大天王之一）等，立即從座位上站起，頂禮佛足，向右繞佛三圈，然後對佛說：『世尊，我也要守護這些受持經典的人，常常使他們安穩，內心不退轉。』

這是敘述諸天接受佛的囑託，護持受持經典的人。大梵天王是初禪天之王，是娑婆世界之主。諸佛出世，這位天王都會作為請法之主。二十八天，是總括三界諸天，指六慾天、十八禪天、四空天。須彌山王，特指帝釋天，是欲界之主。護國天王是四王天，是守護國界之主。意思是列舉三界諸天都作為護法。

這時，有力鬼王，名叫吉槃茶（Guhyaka-pati，鬼王名），與十萬鬼王，立即從座位上站起，頂禮佛足，向右繞佛三圈，然後對佛說：

【English Translation】 English version: If (a practitioner) is disturbed by demons and develops a mind of regression, then their wisdom-life will be cut off. Therefore, one should protect (the practitioner).

At that time, in the assembly, there were eighty thousand Vajras, including Agnijihva-vajra (the Vajra with a flame tongue), Pramardana-vajra (the Vajra who crushes), Nilambara-vajra (Vajra with unknown meaning), and their retinues. They immediately rose from their seats, prostrated at the Buddha's feet, circumambulated the Buddha three times to the right, and said to the Buddha: 'World Honored One, if in the future, in the Dharma-ending age, there are sentient beings who can uphold this definitive Great Vehicle Sutra, we shall protect them as we protect our own eyes. Even in the places of enlightenment or practice, we Vajras, personally leading our followers, will guard them morning and evening, ensuring that they do not regress. Their families will be free from disasters, epidemics will be eradicated, wealth will be abundant, and they will never lack anything.'

This narrates the Vajras receiving the Buddha's entrustment and vowing to protect those who uphold the Sutra. The term 'Vajra' is used because the Dharma-protecting deities wield this precious club. It is named so because the Vajra jewel can crush everything. Agnijihva-vajra refers to the one with flames on his head, as mentioned in the Shurangama Sutra, who transforms excessive lust into the fire of wisdom, a manifestation of a Bodhisattva. Nilambara, the translation is not clear. It is said that these deities are those who have vowed to protect the Dharma in past lives, and therefore they are always present in the Buddha's assemblies.

At that time, Mahabrahma (the king of the first Dhyana heaven in the Form Realm), the Twenty-eight Devas (a general term for the devas of the Three Realms), Sumeru-raja (Lord Shakra), and Dhritarashtra (one of the Four Heavenly Kings), immediately rose from their seats, prostrated at the Buddha's feet, circumambulated the Buddha three times to the right, and said to the Buddha: 'World Honored One, we will also protect these upholders of the Sutra, constantly ensuring their peace and stability, and that their minds do not regress.'

This narrates the Devas receiving the Buddha's entrustment to protect those who uphold the Sutra. Mahabrahma is the king of the first Dhyana heaven and the lord of the Saha world. When Buddhas appear in the world, this king serves as the chief inviter. The Twenty-eight Devas encompass all the devas of the Three Realms, referring to the Six Desire Heavens, the Eighteen Form Heavens, and the Four Formless Heavens. Sumeru-raja specifically refers to Lord Shakra, the lord of the Desire Realm. Dhritarashtra is one of the Four Heavenly Kings, the lord who protects the national borders. The intention is to list all the devas of the Three Realms as Dharma protectors.

At that time, a powerful ghost king named Guhyaka-pati (name of a ghost king), along with one hundred thousand ghost kings, immediately rose from their seats, prostrated at the Buddha's feet, circumambulated the Buddha three times to the right, and said to the Buddha:

尊。我等亦守護是持經人。朝夕侍衛令不退屈。其人所居一由旬內。若有鬼神。侵其境界我當使其碎如微塵。

此敘鬼神受囑護持經者也。吉槃茶亦名鳩槃茶。此云可畏鬼。食人精氣。其疾如風。變化無端。住于林野管諸鬼眾。故號為王。不屬人天。單居鬼趣。此鬼既發願守護。則一切惡鬼無能為害者矣。一由旬四十里。言守護方隅可四十里內無災害也。

問此經。乃佛住大光明藏中。入於三昧。為地上一類大菩薩說。二乘絕分故。前法會不列。又何有諸天鬼神。發願守護耶。

答曰。此非常情可測也。然佛住大光明藏。義當常寂光土。則自他平等。說聽皆無。既曰于不二境現諸凈土。則不特實報。而同居必該。若華藏實報。必攝同居故。華嚴法會。諸天神王。各各贊佛。各得一種法門。豈絕無耶。是以。約法則二乘絕分。約境則凡聖該通。況圓音落落。十剎頓周。豈此界諸天神王而不仰其嘉會耶。況影響示現。住佛境界。無足疑也。

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

此結會也。舊解。此天龍八部。必內證法性。示現此形者。然會初不列。義顯法勝。結會該眾。義必同聞。故皆大歡喜。信受奉行。

【現代漢語翻譯】現代漢語譯本：『尊者，我們也守護這位持經之人，早晚侍奉護衛，使他不退縮。此人所居住的一由旬（yóu xún，古代印度長度單位，約合四十里）之內，若有鬼神侵犯他的境界，我等當使其粉碎如微塵。』

這段經文敘述了鬼神接受佛的囑託，護持讀誦此經的人。吉槃茶（jí pán chá），也叫鳩槃茶（jiū pán chá），意為可畏鬼，他們吸食人的精氣，行動迅速如風，變化莫測，居住在林野之中，統管各種鬼眾，所以被稱為王，不屬於人天，單獨居住在鬼道。此鬼既然發願守護，那麼一切惡鬼都不能加害於他了。一由旬（yóu xún）是四十里，意思是守護的範圍可達四十里之內，沒有災害。

問：這部經是佛陀住在大光明藏中，入於三昧（sān mèi，佛教用語，指心神安定，進入冥想狀態），為地上的一類大菩薩所說，二乘（èr shèng，指聲聞乘和緣覺乘）之人無法理解，所以之前的法會沒有列出他們的名字。那麼，又怎麼會有諸天鬼神發願守護呢？

答：這不能用常理來推測。佛陀住在常寂光土（cháng jì guāng tǔ），意味著自他平等，說法和聽法都沒有分別。既然說在不二的境界中顯現各種凈土，那麼不僅是實報土（shí bào tǔ），同居土（tóng jū tǔ）也必然包括在內。如果華藏世界（huá zàng shì jiè）的實報土包含同居土，那麼《華嚴經》的法會上，諸天神王各自讚嘆佛陀，各自得到一種法門，難道是沒有的嗎？因此，從法則上說，二乘之人無法理解；從境界上說，凡人和聖人都可通達。何況圓滿的聲音傳播開來，十方剎土瞬間周遍，難道這個世界的天神和神王不會仰慕這場盛會嗎？更何況影響示現，安住于佛的境界，沒有什麼可懷疑的。

佛陀說完這部經后，一切菩薩、天龍鬼神、八部眷屬，以及諸天王、梵王等一切大眾，聽聞佛陀所說，都非常歡喜，信受奉行。

這是總結法會。舊的解釋認為，這些天龍八部一定是內心證悟了法性，才示現出這種形象。然而，法會開始時沒有列出他們的名字，說明這部經的法力殊勝。總結法會時包括了所有大眾，說明他們都聽聞了佛法，所以都非常歡喜，信受奉行。

【English Translation】 English version: 'Venerable ones, we also protect this upholder of the sutra, attending and guarding him morning and evening, ensuring he does not retreat. Within one Yojana (yóu xún, an ancient Indian unit of distance, approximately forty li) of where this person resides, if there are ghosts or spirits that invade his territory, we will shatter them into fine dust.'

This passage narrates the ghosts and spirits receiving the Buddha's entrustment to protect those who uphold the sutra. Jīpánchá (吉槃茶), also known as Jiūpánchá (鳩槃茶), means 'fearsome ghost.' They consume human essence, are as swift as the wind, and change unpredictably. They dwell in forests and fields, governing various ghost retinues, hence they are called kings. They do not belong to the realms of humans or gods, residing solely in the ghost realm. Since this ghost has vowed to protect, no evil ghosts can harm him. One Yojana (yóu xún) is forty li, meaning the protected area extends forty li, free from calamities.

Question: This sutra was spoken by the Buddha while dwelling in the Great Light Treasury, entering Samadhi (sān mèi, a Buddhist term referring to a state of mental stillness and meditation), for a class of great Bodhisattvas on earth. Those of the Two Vehicles (èr shèng, referring to the Śrāvakayāna and Pratyekabuddhayāna) cannot comprehend it, so their names were not listed in the previous Dharma assembly. How then can there be gods and spirits who vow to protect?

Answer: This cannot be measured by ordinary reasoning. The Buddha dwelling in the Land of Eternal Tranquility and Light (cháng jì guāng tǔ) signifies equality between self and others, with no distinction between speaker and listener. Since it is said that in the non-dual realm, various pure lands manifest, then not only the Land of Actual Reward (shí bào tǔ) but also the Land of Co-residence (tóng jū tǔ) must be included. If the Land of Actual Reward in the Avataṃsaka World (huá zàng shì jiè) encompasses the Land of Co-residence, then in the Avataṃsaka Sutra assembly, the gods and divine kings each praised the Buddha and each attained a Dharma gate. Is there none of that? Therefore, in terms of the Dharma, those of the Two Vehicles cannot comprehend it; in terms of the realm, both ordinary beings and sages can understand it. Moreover, the perfect sound spreads out, instantly pervading the ten lands. Would the gods and divine kings of this world not admire this grand assembly? Furthermore, the manifestation of influence, abiding in the Buddha's realm, is not to be doubted.

After the Buddha spoke this sutra, all the Bodhisattvas, Nāgas, ghosts, spirits, the eightfold division of beings, as well as all the Deva Kings, Brahma Kings, and all the great assembly, hearing what the Buddha had said, were all greatly delighted, believed, accepted, and practiced it.

This is the conclusion of the assembly. The old interpretation believes that these Nāgas and the eightfold division of beings must have internally realized the Dharma-nature and manifested these forms. However, their names were not listed at the beginning of the assembly, indicating the superiority of this sutra's Dharma. The conclusion of the assembly includes all the great assembly, indicating that they all heard the Dharma, so they were all greatly delighted, believed, accepted, and practiced it.

圓覺經直解卷下(終)

No. 258-A 刻圓覺經解后䟦

法身流轉五道。名曰眾生。是則眾生清凈覺地。即諸佛本起因地。但以無明障蔽。日用而不知。故勞我世尊。特特現身三界。俯順群機。指示各人本有佛性。以眾生迷來久矣。無明日厚。障蔽日深。非觀照無以通之。故設三觀妙門。為悟心之要。良由根鈍不能圓修故。散出一代時中。初說空觀。以破見愛煩惱。次說假觀。以破塵沙。后說中觀。以破無明。又以先後歷別漸次不能圓證一心。故說首楞嚴大定。以統攝三觀。圓照一心。頓破無明。是為圓頓法門。然其文該三藏。教攝五時。十界聖凡。迷悟因果。纖悉備殫。而學者智淺心粗。以文廣義幽。艱澀難通。況離言得意。妙契一心者乎。若夫至簡而精。至切而要者。無尚圓覺之最勝法門也。其文不過一萬三千餘言。統攝無邊教海。該羅法界圓宗。徹一心之源。歷三觀之旨。偏正互換。單復圓修。搜窮妄宰。批剝禪病。而悟心妙門。一超直入。是所謂法界之真經。成佛之妙行也。頓悟頓證。如觀掌果。西來直指。秘密妙義。此外無餘蘊矣。凡學佛者。莫不以此為指南。昔圭峰禪師。著有略疏。則似簡。別有小鈔。若太繁。然文有所捍格。則義有所不達。義不達則理觀難明。理觀不明則恍

【現代漢語翻譯】現代漢語譯本

圓覺經直解卷下(終)

No. 258-A 刻圓覺經解后跋

法身流轉於五道之中，名為眾生。那麼眾生清凈的覺悟之地，就是諸佛最初發起的因地。只是因為無明遮蔽，日常運用卻不知道。所以勞煩我們的世尊，特意現身於三界，俯就順應眾生的根器，指示每個人本有的佛性。因為眾生迷惑已經很久了，無明日益深厚，遮蔽也越來越深，不用觀照就無法通達。所以設立空觀、假觀、中觀這三觀的微妙法門，作為悟心的要訣。實在是因為眾生根器遲鈍，不能圓滿修習的緣故，所以分散在一代時教之中。最初說空觀，用來破除見惑和愛惑的煩惱；其次說假觀，用來破除塵沙惑；最後說中觀，用來破除無明惑。又因為先後經歷差別，漸次修習不能圓滿證得一心，所以說首楞嚴大定，用來統攝三觀，圓滿照耀一心，頓然破除無明。這就是圓頓法門。然而它的文字涵蓋三藏，教義統攝五時，十界聖凡，迷悟因果，纖細詳盡地都已窮盡。但是學習的人智慧淺薄，心性粗疏，認為文字廣博而義理幽深，艱澀難以通達。更何況是離開言語而領會意旨，微妙地契合一心的人呢？如果說到最簡要而精深，最懇切而重要的，沒有比得上圓覺經這個最殊勝的法門了。它的文字不過一萬三千多字，卻統攝無邊的教海，涵蓋法界圓滿的宗旨，徹底探究一心的根源，歷經空、假、中三觀的要旨，偏與正互相轉換，單修與復修圓融修習，搜尋窮盡虛妄的主宰，批駁剝除禪病的根源，從而悟心的微妙法門，能夠一超直入。這就是所謂的法界的真經，成就佛果的妙行啊。頓悟頓證，就像觀看掌中的果實一樣。西來祖師直指人心，其中的秘密妙義，除此之外沒有剩餘的蘊藏了。凡是學習佛法的人，沒有不把這部經作為指南的。從前圭峰禪師，著有略疏，似乎過於簡略；另外還有小鈔，又顯得過於繁瑣。而且文字有所牴觸，那麼對義理的理解就會有所不通達。義理不通達，那麼對理體的觀照就難以明瞭，理體觀照不明瞭，那麼就會恍惚不定。

【English Translation】 English version

The Sutra of Perfect Enlightenment, Direct Explanation, Volume 2 (End)

No. 258-A Postscript after Engraving the Explanation of the Sutra of Perfect Enlightenment

The Dharmakaya (Dharma body) transmigrates through the five realms, and is called sentient beings. Then, the pure enlightened ground of sentient beings is the causal ground from which all Buddhas originally arise. It is only because of the obscuration of ignorance that they use it daily without knowing it. Therefore, our World-Honored One took the trouble to appear in the Three Realms, condescending to accord with the capacities of sentient beings, and pointing out the inherent Buddha-nature of each person. Because sentient beings have been deluded for a long time, ignorance has become thicker and the obscuration has become deeper, it cannot be penetrated without contemplation. Therefore, the three subtle gates of contemplation—emptiness, provisionality, and the middle way—are established as the key to enlightenment. It is truly because the roots are dull and they cannot cultivate perfectly that they are scattered throughout the teachings of a lifetime. Initially, the contemplation of emptiness is taught to break the afflictions of views and love; next, the contemplation of provisionality is taught to break the afflictions of dust and sand; and finally, the contemplation of the middle way is taught to break ignorance. Moreover, because experiencing differences sequentially and gradually cultivating cannot perfectly realize the One Mind, the Great Samadhi of Surangama is taught to encompass the three contemplations, perfectly illuminate the One Mind, and instantly break ignorance. This is the perfect and sudden Dharma gate. However, its text covers the Three Baskets (Tripitaka), and its teachings encompass the Five Periods. The ten realms of sages and ordinary beings, delusion and enlightenment, cause and effect, are all exhaustively detailed. But students are shallow in wisdom and coarse in mind, considering the text broad and the meaning profound, difficult and obscure to understand. How much more so for those who leave words to grasp the meaning, subtly uniting with the One Mind? If we speak of what is most simple yet profound, most earnest yet essential, there is nothing superior to the most supreme Dharma gate of the Sutra of Perfect Enlightenment. Its text is only a little over thirteen thousand words, yet it encompasses the boundless ocean of teachings, covers the perfect doctrine of the Dharma Realm, thoroughly explores the source of the One Mind, and experiences the essence of the three contemplations. The provisional and the correct mutually transform, and single and multiple practices are cultivated harmoniously. It searches exhaustively for the master of delusion, and criticizes and strips away the roots of Zen sickness. Thus, the subtle gate of enlightenment can be entered directly in one leap. This is what is called the true scripture of the Dharma Realm, the wonderful practice of attaining Buddhahood. Sudden enlightenment and sudden realization are like seeing a fruit in the palm of one's hand. The direct pointing of the Western Patriarchs, the secret and subtle meaning, has no remaining hidden depths beyond this. All those who study Buddhism invariably take this as their guide. Formerly, Zen Master Guifeng wrote a brief commentary, which seemed too simple; and there was also a small commentary, which seemed too verbose. Moreover, where the text is contradictory, the understanding of the meaning will be incomplete. If the meaning is not understood, then the contemplation of principle will be difficult to clarify, and if the contemplation of principle is not clear, then one will be in a state of confusion.

忽技岐。而無決定之趣矣。予山居禪暇。時一展卷。深有慨焉。於是。祖疏義而直通經文。貴了佛意。而不事文言。故作直解。以結法緣。草成。適新安覺我居士程君夢旸。聞而欣仰。乃因居士吳啟高特請以梓之。予因嘆曰。佛說持四句偈勝施恒沙七寶之福。以寶乃有漏之因法乃成佛之本。較之天淵。此吾　佛金口稱讚也。程君法施之福無量。當與虛空等矣。敬題於後。令觀者知所自云。

時天啟二年歲次壬戌仲夏望日

中興曹溪嗣法沙門憨山釋德清撰

No. 258-B 大方廣圓覺經直解後序

原夫。羲畫文系。聖人緣此標言。什譯安研。梵氏因而衍教。非生智識。莫問鉆求。夏蟲不可語冰。火齊方能照夜。自漢徴宵夢華徙胡像。八聲九部。篇籍競埒於五車。四辯三空。授受不摹於一貫。望門而入者。每掛于眉。尋岸而登者。厥躓其步。雖慈雲普蔭法雨頻傾。而能借灑潤以𤀹心。仰覆被而超神者。抑亦鮮矣。若乃圓覺真經。尤是佛祖妙諦。圓何所圓。覺何所覺。至矣哉。孰得而思議焉。維唐圭峰禪師。了其旨歸。精為疏注。可謂獨豎幡幢。直提今古。然鏡華水月。何常有定影定形。美玉鈍金。不妨于再雕再鑄。屬有匡廬大師憨山者。稟姿擢干。秀含耆阇崛之山。滌慮澡情。凈引阿耨

【現代漢語翻譯】現代漢語譯本：忽技岐（音譯，具體含義不詳）。而沒有確定的旨趣了。我山居禪修之餘，時常翻閱經卷，深有感慨。於是，遵循祖師的疏解而直接理解經文，注重領會佛的本意，而不拘泥於文字的華麗。所以作此直解，以結佛法之緣。草稿完成，恰逢新安的覺我居士程夢旸，聽聞后非常欣喜仰慕，於是通過居士吳啟高特別請求刊印此書。我因此感嘆道：佛說受持四句偈的功德勝過用恒河沙數七寶佈施的福報，因為寶物是有漏的因，而佛法是成就佛的根本，兩者相比有天壤之別。這是我佛金口稱讚的啊。程君以法佈施的福德無量，應當與虛空相等了。恭敬地題寫在後面，讓讀者知道此書的來歷。

時天啟二年歲次壬戌仲夏望日

中興曹溪嗣法沙門憨山釋德清撰

No. 258-B 大方廣圓覺經直解後序

追溯本源。伏羲畫卦，繫上文辭，聖人因此標立言教。鳩摩羅什翻譯，安世高研究，梵僧因此弘揚佛法。沒有天生的智慧，就不要探究佛理。夏天的蟲子不可以和它談論冰雪，火齊珠才能照亮黑夜。自從漢朝迎回佛像，佛法東傳，各種經書的數量可以和五車書相比。四種辯才，三層空觀，師徒傳授卻不能統一貫通。望文生義的人，常常被表面的意思迷惑。只看河岸就想上岸的人，一定會跌倒。雖然慈雲普遍覆蓋，佛法像雨水一樣頻繁降下，但是能夠藉助雨露來滋潤心田，依靠覆蓋而超越凡俗的人，還是很少啊。至於《圓覺真經》，更是佛祖微妙的真諦。圓是什麼圓？覺悟是什麼覺悟？太深奧了！誰能夠思議呢？只有唐朝圭峰禪師，領會了它的宗旨歸宿，精細地作了疏解註釋。可以說是獨自樹立旗幟，直接提點古今。然而鏡中花，水中月，哪裡有固定的影子和形狀？美玉和鈍金，不妨再次雕琢和鑄造。恰逢有匡廬大師憨山，天資聰穎，秀氣包含著耆阇崛山（靈鷲山）的靈氣，洗滌思慮，凈化情感，清凈得如同阿耨達池（無熱惱池）。

【English Translation】 English version: Hu Ji Qi (transliteration, specific meaning unknown). And without a definite purpose. During my spare time in mountain meditation, I often browse through scriptures and feel deeply moved. Therefore, following the commentaries of the patriarchs and directly understanding the scriptures, I focus on understanding the Buddha's original intention, without being constrained by the beauty of the language. So I made this direct explanation to form a karmic connection with the Dharma. The draft was completed, and it happened that Cheng Mengyang, a layman named Jue Wo from Xin'an, was very happy and admired after hearing about it, so he specially requested the printing of this book through layman Wu Qigao. I therefore sighed and said: The Buddha said that the merit of upholding a four-line verse is greater than the merit of giving alms with the seven treasures of the Ganges River sand, because treasures are the cause of leakage, and the Dharma is the foundation for attaining Buddhahood. The difference between the two is like heaven and earth. This is praised by the golden mouth of my Buddha. The merit of Cheng Jun's Dharma almsgiving is immeasurable and should be equal to the void. Respectfully inscribed at the end, so that readers know the origin of this book.

Time: The fifteenth day of the midsummer of the Renxu year, the second year of the Tianqi reign (1622)

Written by Shamen Hanshan Shideqing, who inherited the Dharma of Caoxi in the revival period

No. 258-B Postscript to the Direct Explanation of the Great Expansive Perfect Enlightenment Sutra

Tracing back to the origin. Fuxi drew trigrams and attached words to them, and the sages established teachings based on this. Kumarajiva translated and An Shigao studied, and the Brahmins therefore promoted Buddhism. Without innate wisdom, do not explore Buddhist principles. Summer insects cannot be talked to about ice and snow, and fire jade can illuminate the night. Since the Han Dynasty welcomed back the Buddha statues and Buddhism spread eastward, the number of various scriptures can be compared with the five carts of books. The four kinds of eloquence and the three levels of emptiness are taught by teachers and disciples, but they cannot be unified and consistent. Those who interpret literally are often confused by the superficial meaning. Those who only look at the shore and want to go ashore will surely fall. Although the compassionate clouds cover universally and the Dharma rains down frequently, there are still few who can use the rain and dew to nourish their hearts and rely on the covering to transcend the mundane. As for the 'Perfect Enlightenment Sutra', it is even more the subtle truth of the Buddhas. What is perfect about perfection? What is enlightenment about enlightenment? It's too profound! Who can conceive of it? Only the Chan Master Guifeng of the Tang Dynasty understood its purpose and made detailed commentaries. It can be said that he independently erected the banner and directly pointed out the past and present. However, the flowers in the mirror and the moon in the water, where are the fixed shadows and shapes? Beautiful jade and dull gold may as well be re-carved and cast. It happened that there was the great master Hanshan of Kuanglu, who was intelligent and contained the aura of Grdhrakuta Mountain (Vulture Peak), washing away thoughts and purifying emotions, as pure as Anavatapta Lake (Lake without heat).

達之水。猛力精進于披鎧。戒行瑩徹於懷珠。一泛慧舟。長游覺海。牙籤縑帙。現於墳開。壁壞者。靡不賅融。玉檢金函。載夫地涌。粒藏者。悉從淹洽。稔持圓覺。透其包括。西來務殫參窮。闡是圓靈上品。句詳節解。理串脈聯。拔新濯故之餘。筆華逐寶華齊墜。相印合符之際。字葉等貝葉呈芬。顯隱畢彰。光明迥放龍宮遽失其深。鷲岳詎云其峻。蓋真源實相。久伴于跏趺。故辟戶開牖卓立。夫見解比常。踞座揮麈。吐論展義。洋洋匹長河之潟流。隱隱擬洪鐘之待叩。茲者藉銀不律。代鐵如意。劙鴻蒙之未分。收象罔之所得。遂令四八慈容更生歡喜。二六大士共作威儀。洵乎先悟后悟俱具法眼。此說彼說。總啟禪關。且天孫鮫人。不必同機。而織摩尼纓絡。允堪並篋而珍。圭峰無二。憨山惟一矣。旸也。根凡不穎。器鈍欲镕。睇法橋。企足知趨。對經藏。牆面難睹。捧斯注集。得未曾聞。竊意憨師婆心最熱。佛愿克弘。特付棗梨。為廣流佈。又溯憨師。劫來災難。憑向磨礱。業非設厄于推山。自應消危於醉象。因緣闡發盛護慈悲。大眾奉傳宜加默體。沾甘露以解惑霜。傍慧炬而躧覺路。則人不負師旨。師可報佛恩矣。凡若干卷。勒成一部。題曰圓覺直解。其佗所注。儒書釋典。已行於世。未易縷數。幸寶輪之常轉法

。並金鐸不難辨聲。倘云此為文字之禪。則世誰稱緘默之慧。敬圖讚歎。致妄敷揚。

明天啟壬戌中秋日新安內史程夢旸拜　述

【現代漢語翻譯】現代漢語譯本：金鐸的聲音不難分辨。如果說這是文字上的禪，那麼世上誰還會稱讚緘默的智慧呢？我恭敬地想要讚歎，卻只能妄加敷衍。

明天啟壬戌年中秋日，新安內史程夢旸拜述。

【English Translation】 English version: The sound of the golden bell (Jin Duo) is not difficult to distinguish. If this is said to be Zen (Chan) in writing, then who in the world would praise the wisdom of silence?

Respectfully attempting to praise, I can only presumptuously elaborate.

Respectfully written by Cheng Mengyang, the Inner Historian of Xin'an (Xin'an), on the Mid-Autumn Day of the Renxu year of the Tianqi era.