X14n0295_楞嚴經述旨
卍新續藏第 14 冊 No. 0295 楞嚴經述旨
No. 295-A 勸持敘
師子林沙門 惟識 撰
首楞嚴王。具足萬行。總持三昧。熏修奢摩他路。開示眾生。妙在一門超出。由慶喜恨多聞。而未全道力。故迦文因妄見。而直指人心。七處之徴。寶鏡磨塵。而本明自現。八還之辨。金錍刮膜。而幻影隨消。斥攀緣則心不是心。示真覺則見猶離見。即顯真而破妄。仍即妄以談真。窮陰入處界。而列為四科。因緣自然。二俱排擯。會地水火風而通名七大。真俗中道。三諦圓融。本如來藏而含吐十虛。隨眾生心而發揮諸相。乃至一多相即。小大互容。現寶剎于毫端。轉法輪于塵里。得無掛礙者。倒想銷于億劫。不隨分別者。狂心歇即菩提。圓頓機已解密因。中下器須陳妙行。於是開遠客還家之路。指天王賜屋之門。詰諸聖之本因。依證悟說。最初方便。順此方之教體。選音聞為第一圓通。次為攝心。乃重施戒依先。世尊舉指。清凈明誨。現化身佛。宣演秘密伽陀。三學圓具。而所證非偏。諸妄銷亡。而不真何待。況復精研七趣。隨業受生。痛喻六交。因習招報。示五十種禪那之境。深防愛見魔邪。具八萬種解脫之機。對治塵勞煩惱。保持覆護。囑勸弘宣。在始在終。無非修證了義。
或破或立。不離常住真心。琴瑟箜篌既逢妙指。林木池沼皆演法音。令諸闡提隳彌戾車。從三摩地得無生忍。或自分真而安直聖位。或從互用而超至後心。坐大道場。登無上覺。一切事究竟堅固。廣開菩薩多方便門。十方界任運縱橫。同入如來妙莊嚴海。其教至矣。厥功懋哉。愧余之謬而妄擬會通。樂法之深而重加贊勸。幸諸方之學者。試一披而覽焉。
敘終
No. 295
大佛頂如來密因修證了義諸菩薩萬行首楞嚴經卷第一
唐天竺沙門 般剌密帝 譯
烏萇國沙門 彌伽釋迦 譯語
菩薩戒弟子前正議大夫同中書門下平章事清河房融 筆受
明淮海蔘佛弟子蘊空居士陸西星 述旨
明太子太保吏部尚書李戴 印可
明中憲大夫直𨽻淮安府知府劉大文 明中憲大夫直𨽻揚州府知府 楊洵 校閱
淮南後學 陳南金 校定
△通釋經題
夫如來果體。其體本然。何假密因。菩薩道用。其用無作。孰資萬行。無因無作。無修無證。無了不了。大小名相。一切不立。此真首楞嚴究竟堅固者也。特以眾生如來隱於藏心。非密因不顯。眾生菩薩淪於七趣。非萬行不修。覺皇於是示之以大法。使不迷於小道。而默得乎無外之體。喻之以佛頂。使
【現代漢語翻譯】 現代漢語譯本： 或破除舊的觀念，或建立新的觀念，都不離開常住不變的真心。琴瑟箜篌等樂器一旦遇到精妙的演奏，林木池沼等自然之景都會演說佛法之音。令那些斷善根者（闡提，icchantika）和邊地之人（彌戾車，mleccha）都能脫離困境，從禪定（三摩地，samadhi）中獲得無生法忍（anutpattika-dharma-kshanti）。或者依靠自身的力量證悟真如，安住于真實的聖位；或者從相互作用中超越，達到更高的境界。坐在菩提道場（大道場，bodhimanda），證得無上正等正覺（無上覺，anuttara-samyak-sambodhi）。一切事業究竟圓滿堅固，廣泛開啟菩薩的種種方便之門。十方世界任運自在，縱橫馳騁，共同進入如來微妙莊嚴的法海。它的教義至高無上，它的功德無比盛大。慚愧我才識淺薄，妄自嘗試會通佛理；又因對佛法的熱愛至深，所以再次加以讚歎勸勉。希望各方的學者，能夠試著翻閱一遍。
敘終
《大佛頂如來密因修證了義諸菩薩萬行首楞嚴經》卷第一
唐天竺沙門 般剌密帝（Paramiti）譯
烏萇國沙門 彌伽釋迦（Maitreyaśākya）譯語
菩薩戒弟子、前正議大夫、同中書門下平章事 清河房融 筆受
明淮海蔘佛弟子 蘊空居士陸西星 述旨
明太子太保、吏部尚書 李戴 印可
明中憲大夫、直隸淮安府知府 劉大文，明中憲大夫、直隸揚州府知府 楊洵 校閱
淮南後學 陳南金 校定
△通釋經題
如來的果地本體，其體性本來如此，哪裡需要什麼秘密的原因（密因，guhya-hetu）？菩薩的道用，其作用本來就是無為的，哪裡需要什麼萬種修行（萬行，sarva-karya）？沒有原因，沒有作為，沒有修行，沒有證悟，沒有了與不了的分別。大小名相，一切都不成立。這才是真正的首楞嚴（śūraṃgama），究竟堅固的境界。特別是因為眾生的如來藏心被遮蔽，不通過秘密的原因就無法顯現；眾生和菩薩沉淪於六道輪迴（七趣，sapta-gati），不通過萬種修行就無法解脫。覺皇（佛陀）因此向他們展示大法，使他們不迷失於小道，而默默地證得無所不在的本體。用佛頂來比喻，使...
【English Translation】 English version: Either breaking down or establishing, it does not depart from the constant abiding true mind. When zithers, harps, and konghou (箜篌, a type of harp) encounter skillful fingers, forests, ponds, and marshes all proclaim the Dharma sound. It enables those who have severed their roots of goodness (icchantika, 闡提) and those from border regions (mleccha, 彌戾車) to escape their predicaments, obtaining the patience with non-origination (anutpattika-dharma-kshanti, 無生法忍) from samadhi (三摩地). Some rely on their own power to realize the true suchness and abide in the true holy position; others transcend through mutual interaction, reaching a higher state of mind. Sitting in the bodhimanda (大道場), they attain unsurpassed complete enlightenment (anuttara-samyak-sambodhi, 無上覺). All affairs are ultimately firm and secure, widely opening the many expedient gates of the Bodhisattvas. The ten directions are freely traversed, horizontally and vertically, together entering the wonderful and adorned ocean of the Tathagata. Its teachings are supreme, its merits are immense. Ashamed of my own errors, I presumptuously attempt to reconcile and understand; deeply loving the Dharma, I repeatedly praise and encourage. I hope that scholars from all directions will try to peruse it once.
End of Preface
The Śūraṃgama Sūtra (大佛頂如來密因修證了義諸菩薩萬行首楞嚴經), Volume 1
Translated by the Tripiṭaka Master Paramiti (般剌密帝) from India of the Tang Dynasty
Language assistance by the Śramaṇa Maitreyaśākya (彌伽釋迦) from the Kingdom of Kucha
Recorded by Fang Rong (房融) of Qinghe, a disciple observing the Bodhisattva precepts, formerly a Senior Grandee of Upright Counsel and concurrently Chancellor of the Secretariat-Chancellery
Elucidated by Layman Lu Xixing (陸西星), styled Yun Kong (蘊空), a Buddhist disciple from Huaihai of the Ming Dynasty
Approved by Li Dai (李戴), Grand Guardian of the Heir Apparent and Minister of the Ministry of Personnel of the Ming Dynasty
Reviewed by Liu Dawen (劉大文), Prefect of Huai'an Prefecture directly under the Central Government, and Yang Xun (楊洵), Prefect of Yangzhou Prefecture directly under the Central Government, both Great Officers of the Central Administration of the Ming Dynasty
Collated by Chen Nanjin (陳南金), a junior student from Huainan
△ General Explanation of the Sutra Title
The fruit-body of the Tathagata, its essence is inherently so; what need is there for a secret cause (guhya-hetu, 密因)? The function of the Bodhisattva path, its function is originally non-action; what need is there for myriad practices (sarva-karya, 萬行)? Without cause, without action, without cultivation, without realization, without completion or incompletion. Great and small names and forms, all are not established. This is the true Śūraṃgama (首楞嚴), the ultimately firm and secure state. Especially because the Tathagata-garbha (如來藏) of sentient beings is obscured, it cannot be revealed without a secret cause; sentient beings and Bodhisattvas are submerged in the seven realms (sapta-gati, 七趣), they cannot be liberated without myriad practices. The Awakened One (Buddha) therefore shows them the great Dharma, so that they are not lost in the small paths, but silently attain the omnipresent essence. Using the Buddha's crown as an analogy, to...
不滯于相見。而妙極乎無上之致指。如來密因。使明本妙之心。知三世諸佛。皆依此為初因。明修證了義。使悟究竟之法。知一切聖人皆依此而證果。乃至具足菩薩清凈萬行。一切事法無不究竟。至於實相堅固不壞。故名大佛頂如來密因修證了義諸菩薩萬行首楞嚴經。始於徴心辯見。終於破陰褫魔。無非健相分別事也。
天如曰。梵語首楞嚴。乃大定之總名也。此翻一切事究竟堅固。古師云。未修此定。一切事法宛爾差殊。為法所縛。既得此定時。山河大地。明暗色空。一切當處寂滅。即是常住心性。故云究竟堅固。
△判說經先後(刪定舊文)
夫法王說法。有條不紊。初說一乘頓教以立本。即華嚴也。次說三乘漸教以逗機。即阿含方等般若也。后說一乘圓教以顯實。即法華也。楞嚴即般若法華之中。實大乘終極之教。故如來密因。菩薩萬行修證之法。一切畢竟。自此以往。無復進修。直透一乘圓妙之道。故法華會上。更無地位之說。純談妙法。隨根印可。授記作佛而已。法華之後。便說涅槃。扶律常談而終焉。扶律者。所以囑後事。談常者。所以示真寂。此獨臨滅遺付之事。非有加於法華也。說者不本扶律之意。輒判楞嚴。於法華之後。亦稱扶律談常。若然則是扶律之後而又扶律。進修之後而
【現代漢語翻譯】 現代漢語譯本：不執著于表面的相見，而精妙地指向無上的境界。這是如來的秘密因地，使人明白本源妙明的心，知道過去、現在、未來三世諸佛，都是依此作為最初的因地。闡明修行證悟的究竟意義，使人領悟究竟的佛法，知道一切聖人都是依此而證得果位。乃至圓滿具足菩薩清凈的萬行，一切事相法門沒有不究竟圓滿的。最終達到實相堅固不壞的境界。所以名為《大佛頂如來密因修證了義諸菩薩萬行首楞嚴經》。從最初的征心辨見開始，到最後的破除五陰、降伏魔障，無非都是爲了辨別各種虛妄的相狀。
天如禪師說：『梵語「首楞嚴」（Śūraṅgama），乃是大定的總名。』此經翻譯為一切事究竟堅固。古時的祖師說：『未修此定，一切事相法門宛然差別，被法所束縛。既得此定時，山河大地、明暗色空，一切當下寂滅，即是常住心性。』所以說究竟堅固。
△判說經先後(刪定舊文)
佛陀說法，有條不紊。最初說一乘頓教以建立根本，就是《華嚴經》。其次說三乘漸教以適應眾生的根機，就是《阿含經》、《方等經》、《般若經》。最後說一乘圓教以顯明實相，就是《法華經》。《楞嚴經》處於《般若經》和《法華經》之間，實際上是大乘終極的教法。所以是如來的秘密因地，菩薩萬行修證的法門，一切都畢竟圓滿。從此以後，沒有再進一步的修習，直接通達一乘圓妙的道路。所以在《法華經》的法會上，不再有地位高低的說法，純粹談論妙法，隨著眾生的根機印證認可，授記作佛而已。《法華經》之後，便說《涅槃經》，扶持戒律，常談不滅之理而終結。扶持戒律，是爲了囑託後事；談論常，是爲了顯示真寂。這只是臨近涅槃時遺囑咐托的事情，並非在《法華經》之上有所增加。解說經典的人不依據扶持戒律的本意，就判定《楞嚴經》在《法華經》之後，也稱作扶律談常。如果這樣，那麼就是扶律之後又扶律，進修之後又進修了。
【English Translation】 English version: Not clinging to superficial appearances, but exquisitely pointing to the supreme state. This is the secret cause of the Tathāgata (如來，Tathāgata, meaning 'Thus Gone One'), enabling one to understand the inherently wondrous mind and know that all Buddhas of the three times (past, present, and future) rely on this as the initial cause. It elucidates the ultimate meaning of cultivation and realization, enabling one to comprehend the ultimate Dharma (佛法，Dharma, meaning 'teachings'), and know that all sages rely on this to attain enlightenment. Furthermore, it fully embodies the pure myriad practices of the Bodhisattva (菩薩，Bodhisattva, meaning 'enlightenment being'), with all phenomena being ultimately perfected. Finally, it reaches the state of true reality, which is firm and indestructible. Therefore, it is named the Śūraṅgama Sūtra (首楞嚴經，Śūraṅgama Sūtra, meaning 'Heroic March Sutra') on the Secret Cause of the Tathāgata's Enlightenment, the Ultimate Meaning of Cultivation and Realization, and the Myriad Practices of the Bodhisattvas. Starting with the initial inquiry into the mind and discernment of perception, and ending with the destruction of the five skandhas (五陰，five skandhas, meaning 'aggregates of existence') and the subjugation of demons, it is all about distinguishing various illusory appearances.
Chan Master Tianru (天如禪師，Chan Master Tianru, a famous monk) said: 'The Sanskrit term Śūraṅgama (首楞嚴，Śūraṅgama) is the general name for great samādhi (大定，samādhi, meaning 'concentration').' This sutra is translated as 'ultimate firmness in all matters.' Ancient masters said: 'Before cultivating this samādhi, all phenomena appear distinctly different and are bound by the Dharma. Once this samādhi is attained, mountains, rivers, the great earth, light and darkness, form and emptiness, all become silent in their very place, which is the permanent mind-nature.' Therefore, it is said to be ultimately firm.
△ Judging the Order of Sutra Teachings (Revised Old Text)
The Buddha's (佛陀，Buddha, meaning 'awakened one') teachings are methodical and orderly. Initially, he taught the One Vehicle Sudden Teaching to establish the foundation, which is the Avataṃsaka Sūtra (華嚴經，Avataṃsaka Sūtra, meaning 'Flower Garland Sutra'). Next, he taught the Three Vehicle Gradual Teaching to suit the capacities of beings, which are the Āgama Sūtras (阿含經，Āgama Sūtras, meaning 'collection of scriptures'), Vaipulya Sūtras (方等經，Vaipulya Sūtras, meaning 'extensive sutras'), and Prajñā Sūtras (般若經，Prajñā Sūtras, meaning 'wisdom sutras'). Finally, he taught the One Vehicle Perfect Teaching to reveal the true reality, which is the Lotus Sūtra (法華經，Lotus Sūtra, meaning 'Wonderful Dharma Lotus Flower Sutra'). The Śūraṅgama Sūtra is situated between the Prajñā Sūtras and the Lotus Sūtra, and is actually the ultimate teaching of the Mahāyāna (大乘，Mahāyāna, meaning 'Great Vehicle'). Therefore, it is the secret cause of the Tathāgata, the Dharma of the Bodhisattva's myriad practices of cultivation and realization, all of which are ultimately perfected. From this point onward, there is no further cultivation, directly penetrating the One Vehicle Perfect and Wondrous Path. Therefore, in the assembly of the Lotus Sūtra, there is no more talk of different levels, purely discussing the wonderful Dharma, confirming and acknowledging according to the capacities of beings, and bestowing predictions of Buddhahood. After the Lotus Sūtra, the Nirvana Sūtra (涅槃經，Nirvana Sūtra, meaning 'Sutra of Nirvana') was taught, upholding the precepts and constantly discussing the principle of non-extinction to conclude. Upholding the precepts is to entrust future affairs; discussing permanence is to reveal true stillness. This is only a matter of entrusting affairs near Nirvana, and does not add anything to the Lotus Sūtra. Those who explain the scriptures do not base their interpretations on the intention of upholding the precepts, and judge the Śūraṅgama Sūtra as being after the Lotus Sūtra, also calling it upholding the precepts and discussing permanence. If that were the case, then it would be upholding the precepts after upholding the precepts, and cultivating after cultivating.
又進修。前則加於法華。后則贅于涅槃。倒置駢枝。紊於法王之法矣。以經證之。竛竮之子既領寶藏。復何所求。化城之人既到寶所。復何前進。燈明說法華以後。中夜涅槃。釋迦說法華已。便於四眾唱滅。復何枝蔓于楞嚴哉。如必以楞嚴居后。則阿難既於法華諸漏已盡。而復于楞嚴未盡諸漏。既於法華堪授佛記。而復于楞嚴未全道力。既先領悟妙法。而復不知真際。既已安住佛道。而復溺於淫舍。是皆倒置。理自不然。故判楞嚴在般若之後者。蓋以般若之後。慧學方盛。定力未全。人或溺於多聞。失於正受。於是示首楞之大定。資般若之大慧。使定慧均等學行兩全。而究竟趨於一乘實相。此楞嚴所以說也。論三經大致。無非為一大事因緣。而必先般若以發明。次楞嚴而修證。終法華而印可。然後盡諸佛之能事。此其序固如是也。然導達禪乘。抉擇正見。無尚楞嚴矣。
△正宗五分
此經正宗文五。
一見道分。初由七徴。以顯常住真心性凈明體。(即第一卷)次由八還。以辯妙凈見精。顯如來藏。(即第二第三卷)復即山河萬象。宣勝義中。真勝義性。(四卷初至中)皆使行人明心見性。為修證密因。故名見道分。
二修道分。首示初心二決定義。令審因心果覺。又審煩惱根本。為修行真
基。(四中至末)決示六根。舒結倫次。令解結心。而得妙圓通。為修行真要。(五至六中)此利根進修之一終也。故阿離至此明瞭菩提所歸道路。自謂已悟成佛法門。而愿度末世。復請安立道場攝心軌則。遂聞三無漏學。四種律儀。及大神咒。(六中至末)總為修行方便。故名修道分。
三證果分。始從凡夫。終大涅槃。歷示增進五十五位。至盡妙覺成無上道。故名證果分。
四結經分。列示五門。結顯大旨。
(八中)五助道分。初明天獄七趣一惟心造。次明奢摩他中微細魔事。恐諸行人洗心非正。失錯墮落。故名助道。
(八中十末)夫見道然後修道。修道然後證果。修證事畢。於是結經。楞嚴止此而已。而世尊大慈。復欲持戒眾生謹潔無犯。真修行者。不遭岐枝。故說助道之法。最後垂範。遂入流通而終會焉。此乃一經綸貫。連環不斷。其大略如此。
大佛頂如來密因修證了義諸菩薩萬行首楞嚴經。
△正文
如是我聞一時佛在(至)文殊師利而為上首。
通敘祗園結集之會。舍利弗智慧第一。目犍連神通第一。拘絺羅博學第一。富樓那說法第一。須菩提解空第一。優波尼了悟色空第一。
時波斯匿王為其父王(至)及摩登伽歸來佛所。
通
【現代漢語翻譯】 現代漢語譯本： 基。(四中至末)決示六根（眼、耳、鼻、舌、身、意）。舒結倫次。令解結心。而得妙圓通。為修行真要。(五至六中)此利根進修之一終也。故阿離至此明瞭菩提（覺悟）所歸道路。自謂已悟成佛法門。而愿度末世。復請安立道場攝心軌則。遂聞三無漏學（戒、定、慧）。四種律儀。及大神咒。(六中至末)總為修行方便。故名修道分。
三證果分。始從凡夫。終大涅槃（寂滅）。歷示增進五十五位。至盡妙覺成無上道。故名證果分。
四結經分。列示五門。結顯大旨。
(八中)五助道分。初明天獄七趣一惟心造。次明奢摩他（止）中微細魔事。恐諸行人洗心非正。失錯墮落。故名助道。
(八中十末)夫見道然後修道。修道然後證果。修證事畢。於是結經。楞嚴止此而已。而世尊大慈。復欲持戒眾生謹潔無犯。真修行者。不遭岐枝。故說助道之法。最後垂範。遂入流通而終會焉。此乃一經綸貫。連環不斷。其大略如此。
大佛頂如來密因修證了義諸菩薩萬行首楞嚴經。
△正文
如是我聞一時佛在(至)文殊師利（智慧的象徵）而為上首。
通敘祗園結集之會。舍利弗（智慧第一）智慧第一。目犍連（神通第一）神通第一。拘絺羅（博學第一）博學第一。富樓那（說法第一）說法第一。須菩提（解空第一）解空第一。優波尼（了悟色空第一）了悟色空第一。
時波斯匿王（國王名）為其父王(至)及摩登伽（人名）歸來佛所。
通
【English Translation】 English version: Base. (From the middle of the fourth to the end) Decisively reveals the six roots (eye, ear, nose, tongue, body, and mind). Unfolds and connects in order. Enables the untying of the knots in the mind. And attains wondrous perfect penetration. This is the true essence of cultivation. (From the fifth to the middle of the sixth) This is one end of the advanced cultivation for those with sharp faculties. Therefore, A'li (name of a person) understands at this point the path to which Bodhi (enlightenment) leads. He claims to have awakened to the Dharma door of becoming a Buddha. And wishes to deliver the people of the degenerate age. He further requests the rules for establishing a practice place to gather the mind. Consequently, he hears of the three non-outflow studies (morality, concentration, and wisdom), the four kinds of precepts, and the great divine mantra. (From the middle of the sixth to the end) All of these are for the convenience of cultivation. Therefore, it is named the Cultivation Path Section.
The Third, the Fruit Attainment Section. Beginning from ordinary beings and ending with great Nirvana (extinction), it sequentially reveals the progressive advancement through fifty-five stages, until the complete wondrous enlightenment is attained, becoming the unsurpassed path. Therefore, it is named the Fruit Attainment Section.
The Fourth, the Sutra Conclusion Section. It lists five doors, concluding and revealing the great purpose.
(Middle of the eighth) The Fifth, the Aiding the Path Section. First, it clarifies that the hells and the seven realms are created solely by the mind. Second, it clarifies the subtle demonic affairs within Samatha (stopping). Fearing that practitioners may not purify their minds correctly, and may mistakenly fall, it is named Aiding the Path.
(From the middle of the eighth to the end of the tenth) Indeed, one cultivates the path after seeing the path. One attains the fruit after cultivating the path. Once the matters of cultivation and attainment are completed, the sutra is then concluded. The Surangama ends here. However, the World Honored One, with great compassion, further desires that those who uphold the precepts be cautious and without fault, and that true practitioners do not encounter divergent paths. Therefore, he speaks of the Dharma of aiding the path. Finally, he sets an example, and then enters into circulation, concluding the assembly. This is the thread that runs through the entire sutra, a continuous chain. Such is the general outline.
The Great Buddha's Crown, the Secret Cause of the Thus Come One's Cultivation and Verification of the Meaning, the Various Practices of the Bodhisattvas, the Foremost Surangama Sutra.
△Main Text
Thus I have heard. At one time, the Buddha was at (to) Manjushri (symbol of wisdom) being the foremost.
A general account of the assembly at Jetavana Garden. Shariputra (wisdom foremost) was foremost in wisdom. Maudgalyayana (supernatural powers foremost) was foremost in supernatural powers. Kauchthila (erudition foremost) was foremost in erudition. Purna (eloquence foremost) was foremost in eloquence. Subhuti (understanding of emptiness foremost) was foremost in understanding emptiness. Upani (understanding of form and emptiness foremost) was foremost in understanding form and emptiness.
At that time, King Prasenajit (name of a king) for his father (to) and Matangi (name of a person) returned to the Buddha's place.
General
敘阿難誤墮淫室之由。波斯匿舍衛國王也。剎地利王族也。旃陀羅屠膾淫酒之家。
阿難見佛。頂禮悲泣。恨無始來。一向多聞。未全道力。慇勤啟請十方如來。得成菩提。妙奢摩他。三摩禪那。最初方便。於時復有恒沙菩薩及諸十方大阿羅漢辟支佛等。俱愿樂聞。退坐默然。承受聖旨。佛告阿難。汝我同氣。情均天倫。當初發心。於我法中。見何勝相。頓舍世間深重恩愛。阿難白佛。我見如來三十二相勝妙殊絕。形體映徹。猶如琉璃。常自思惟。此相非是欲愛所生。何以故。欲氣粗濁。腥臊交遘。膿血雜亂。不能發生勝凈妙明。紫金光聚。是以渴仰從佛剃落。佛言善哉。阿難。汝等當知。一切眾生。從無始來。生死相續。皆由不知常住真心性凈明體。用諸妄想。此想不真。故有輪轉。汝今欲研無上菩提真發明性。應當直心。酬我所問。十方如來同一道故。出離生死。皆以直心。心言直故。如是乃至終始地位。中間永無諸委曲相。阿難。我今問汝。當汝發心。緣于如來三十二相。將何所見。誰為愛樂。阿難白佛言。世尊。如是愛樂。用我心目。觀見如來勝相。心生愛樂。故我發心。愿捨生死。佛告阿難。如汝所證。真所愛樂。因於心目。若不識知心目所在。則不能得降伏塵勞。譬如國王為賊所侵。發兵討除。是
【現代漢語翻譯】 現代漢語譯本： 阿難誤入淫室的緣由。波斯匿（Prasenajit）是舍衛國（Śrāvastī）的國王，屬於剎帝利（Kshatriya）王族。旃陀羅（Caṇḍāla）是屠夫、賣肉和賣淫酒的人家。
阿難見到佛陀，頂禮膜拜，悲傷哭泣，悔恨自己從無始以來，只是一味地追求多聞，而沒有完全證得道力。他懇切地向十方如來請教，如何才能成就菩提（bodhi），獲得妙奢摩他（Śamatha，止）、三摩禪那（Samāpatti，等至）。最初的方便法門是什麼。當時還有無數的菩薩以及十方的大阿羅漢（Arhat）、辟支佛（Pratyekabuddha）等，都願意聽聞，退坐一旁，默默地接受佛的旨意。佛告訴阿難：『你我同氣連枝，情同手足。當初你發心，在我佛法中，看到我有什麼殊勝之處，讓你毅然捨棄世間深重的恩愛？』阿難回答佛說：『我看到如來三十二相（Lakṣaṇa）勝妙殊絕，形體映徹，猶如琉璃。我常常思惟，這殊勝的相不是由欲愛所生。為什麼呢？因為欲氣粗濁，腥臊交媾，膿血雜亂，不能產生勝凈妙明的紫金光聚。因此我渴慕仰慕，跟隨佛剃度出家。』佛說：『很好，阿難。你們應當知道，一切眾生，從無始以來，生死相續，都是因為不知常住真心性凈明體，而使用各種妄想。這些妄想不真實，所以才有輪轉。你現在想要研究無上菩提，真正發明自性，應當以直心，回答我的問題。十方如來都是同一道，才能出離生死，都是因為直心。心和言語都正直，這樣乃至從開始到最終的地位，中間永遠沒有委曲相。阿難，我現在問你，當初你發心，因為如來的三十二相，你用什麼去看，誰在愛樂？』阿難回答佛說：『世尊，這樣的愛樂，是用我的心和眼睛。觀見如來殊勝的相，心中生起愛樂，所以我才發心，願意捨棄生死。』佛告訴阿難：『如你所證，真正愛樂，是因為心和眼睛。如果不認識心和眼睛在哪裡，就不能降伏塵勞。譬如國王被盜賊侵犯，發兵討伐剷除，是』
【English Translation】 English version: The reason why Ānanda mistakenly entered a brothel. King Prasenajit of Śrāvastī belonged to the Kshatriya royal family. Caṇḍālas were families of butchers, meat sellers, and those who sold wine for prostitution.
Ānanda saw the Buddha, prostrated himself, and wept with sorrow, regretting that from beginningless time, he had only pursued extensive learning without fully realizing the power of the Path. He earnestly requested the Tathāgatas of the ten directions to teach him how to achieve Bodhi, attain the wonderful Śamatha (tranquility), and Samāpatti (perfect concentration). What was the initial expedient method? At that time, countless Bodhisattvas, as well as great Arhats and Pratyekabuddhas from the ten directions, also wished to hear and sat aside silently, receiving the Buddha's instructions. The Buddha said to Ānanda, 'You and I are of the same breath and share a natural bond. When you first aspired, what superior aspect did you see in my Dharma that made you resolutely abandon the deep love and affection of the world?' Ānanda replied to the Buddha, 'I saw that the Tathāgata's thirty-two marks (Lakṣaṇa) were supremely wonderful and extraordinary, his form radiant and clear like crystal. I often pondered that these marks were not born of lustful love. Why? Because the energy of lust is coarse and turbid, with foul and putrid mingling, and the impurity of pus and blood, which cannot generate the supremely pure and bright gathering of purple-gold light. Therefore, I yearned and admired, and followed the Buddha to shave my head and leave home.' The Buddha said, 'Excellent, Ānanda. You should know that all sentient beings, from beginningless time, continue in the cycle of birth and death because they do not know the permanent, true, pure, and bright essence of their minds, and instead use various deluded thoughts. These thoughts are not real, so there is transmigration. Now that you wish to study the unsurpassed Bodhi and truly discover your nature, you should use a direct mind to answer my questions. The Tathāgatas of the ten directions all follow the same path to escape birth and death, and they all do so with a direct mind. Because the mind and speech are direct, there will never be any crookedness from beginning to end. Ānanda, I now ask you, when you first aspired, because of the Tathāgata's thirty-two marks, what did you use to see, and who was it that loved?' Ānanda replied to the Buddha, 'World Honored One, this love and admiration were done with my mind and eyes. Seeing the Tathāgata's superior marks, love and admiration arose in my mind, so I aspired to abandon birth and death.' The Buddha told Ānanda, 'As you have realized, true love and admiration are because of the mind and eyes. If you do not recognize where the mind and eyes are, you cannot subdue the defilements. It is like a king who is invaded by thieves and sends troops to suppress and eliminate them, it is'
兵要當知賊所在。使汝流轉。心目為咎。吾今問汝。唯心與目。今何所在。
△徴心品第一
阿難被摩登伽女。以先天梵咒。攝入淫室。將毀戒體。將者。且然未必之辭。阿難道力。少見於此。但未全耳。佛為宣咒提歸。深悔道力未全。啟請如來妙奢摩他。三摩禪那最初方便。妙奢摩他止也。三摩觀也。禪那靜慮也。於是世尊為之抉擇真妄。以為密因。先問阿難言。汝何所見。割愛出家。阿難言。見如來三十二相勝妙殊絕。是以渴仰。從佛剃落。是知阿難見相。乃緣塵分別之見。其所發心。即妄想攀緣之心。一切眾生。從無始來。生死相續。皆由不知常住真心性凈明體。用諸妄想。此想不真。故有輪轉。欲研無上菩提。正當辯其真妄。而起妄之源。由於心目。如來首問阿難。得其見相愛樂之源。問。汝心目今何所在以下。七徴八辯。皆顯妄心妄見本無定體。由攀緣起。是謂無始生死根本。須令破斷。然後可入止觀正定。
△一徴(答言識心在內)
阿難白佛言世尊(至)住在身內無有是處。
阿難言。識心在內。眼根居外。佛言。汝身坐講堂。先見如來。后矚園林。若使心在身中自合。先見臟腑。今不能然。是謂不見如來。見堂外也。覺了能知之心云住身內者。無有是處。
△
【現代漢語翻譯】 現代漢語譯本： 佛陀需要知道賊在哪裡，才導致你流轉生死，你的心和眼睛是罪魁禍首。我現在問你，你的心和眼睛，現在在哪裡？
△ 徴心品第一
阿難（Ananda，佛陀的十大弟子之一）被摩登伽女（Matanga，古印度一位女性）用先天的梵咒攝入淫室，將要毀壞戒體。『將』字，是或許未必的意思。阿難的道力，在這裡很少見到，但並非全無。佛陀為他宣說咒語，將他提回。阿難深悔道力未全，啟請如來妙奢摩他（Samatha，止）和三摩禪那（Samapatti，等至）最初的方便。妙奢摩他，是止的意思；三摩，是觀的意思；禪那，是靜慮的意思。於是世尊為他抉擇真妄，作為秘密的因由。先問阿難說：『你因為見到什麼，割捨愛慾而出家？』阿難回答說：『見到如來三十二相勝妙殊絕，因此渴仰，跟隨佛陀剃髮出家。』由此可知，阿難見到的相，乃是緣塵分別的見解。他所發的心，即是妄想攀緣的心。一切眾生，從無始以來，生死相續，都是由於不知常住真心性凈明體，而用各種妄想。這種想念不真實，所以才有輪轉。想要研究無上菩提，正應當辨別真妄，而妄想的根源，在於心和眼睛。如來首先問阿難，得到他見相愛樂的根源。問：『你的心和眼睛現在在哪裡？』以下，七次征問，八次辯論，都是爲了顯示妄心妄見本無定體，由攀緣而起。這就是無始生死的根本，必須令其破斷，然後才可以進入止觀正定。
△一徴（回答說識心在內）
阿難對佛說：『世尊，』（至）『住在身內沒有這個道理。』
阿難說：『識心在內，眼根在外。』佛說：『你身體坐在講堂，先見到如來，后看到園林。如果心在身中，自然應該先見到臟腑，現在不能這樣，這就是說沒有見到如來，而是見到了講堂外面。覺了能知的心說住在身內，沒有這個道理。』
【English Translation】 English version: A soldier ought to know where the thief is. It is your mind and eyes that cause you to transmigrate. I now ask you, where are your mind and eyes now?
△ Chapter One: Investigating the Mind
Ananda (one of the Buddha's ten principal disciples) was lured into a lewd chamber by Matanga (an ancient Indian woman) using a congenital Brahmanic mantra, about to destroy his precepts. 'About to' implies a possibility, not a certainty. Ananda's spiritual power was rarely seen here, but not entirely absent. The Buddha recited a mantra to bring him back. Ananda deeply regretted that his spiritual power was incomplete and requested the Tathagata's wonderful Samatha (cessation) and Samapatti (attainment) as the initial expedient. Wonderful Samatha means cessation; Samapatti means contemplation; Dhyana means quiet contemplation. Thereupon, the World Honored One discerned truth from falsehood for him, taking it as a secret cause. He first asked Ananda, 'What did you see that made you renounce love and leave home?' Ananda replied, 'I saw the Tathagata's thirty-two marks, supremely wonderful and extraordinary, and therefore I yearned to follow the Buddha, shave my head, and leave home.' From this, it is known that the appearances Ananda saw were views based on discrimination of sense objects. The mind he aroused was a mind of deluded thoughts and clinging. All sentient beings, from beginningless time, continue in the cycle of birth and death because they do not know the constant, true mind, the pure, bright essence, and instead use various deluded thoughts. These thoughts are not real, and therefore there is transmigration. If you want to study unsurpassed Bodhi, you should discern truth from falsehood, and the source of delusion lies in the mind and eyes. The Tathagata first asked Ananda to find the source of his love for appearances. Asking, 'Where are your mind and eyes now?' The following seven investigations and eight debates are all to show that the deluded mind and deluded views have no fixed substance and arise from clinging. This is the root of beginningless birth and death, which must be broken before one can enter right Samadhi through cessation and contemplation.
△ First Investigation (Answer: The knowing mind is within)
Ananda said to the Buddha, 'World Honored One,' (to) 'It is not reasonable to say it resides within the body.'
Ananda said, 'The knowing mind is within, and the eye-faculty is outside.' The Buddha said, 'Your body is sitting in the lecture hall, first seeing the Tathagata, then seeing the garden. If the mind were in the body, it should naturally see the internal organs first, but it cannot. This means that you did not see the Tathagata, but saw the outside of the lecture hall. To say that the knowing mind resides within the body is not reasonable.'
二徴(又疑識心在外)
阿難稽首而白佛言(至)住在身外無有是處。
阿難又言。悟知我心。實居身外。譬如燈光居在室外。不能照室。佛言。心若居外。則身與心自不相知。如彼之食。不能得此之飽。今眼見我手。心即分別。是眼根心識。又似相知。云何在外。是故覺了能知之心。住在身外。無有是處。
△三徴(又疑識心潛伏根中)
阿難白佛言世尊(至)如琉璃合者無有是處。
阿難又悟。如佛所言。心不見內。則心不在內明矣。身心相知。則心不在外明矣。如我思惟。了知此心。潛伏根里。譬如琉璃籠眼。雖有物合而不留礙。彼眼隨見。是知覺了能知之心。不能見內。為在根故。分明矚外。為潛根故。佛言。汝謂心潛根內。如琉璃合者。方其籠眼之時。見琉璃不。阿難答言。實見琉璃。佛言。心潛根內。既能外見琉璃。何以不能見眼。若能見眼。眼則同境。不得成隨。若不能見。則汝言潛伏根內者。無有是處。
△四徴(又計見暗名在身內)
阿難白佛言世尊(至)名見內者無有是處。
阿難又作如是思惟。眾生臟腑居中。竅穴居外。有藏故暗。有竅則明。又計我心在內。故開眼見明。閉眼見暗。佛言。汝當閉眼見暗之時。此暗境界。為與眼對。不與眼
【現代漢語翻譯】 現代漢語譯本 二征（又懷疑意識心在身體之外）
阿難稽首向佛稟告說（直到）住在身體之外是沒有道理的。
阿難又說：『我領悟到我的心，確實在身體之外。譬如燈光在室外，不能照亮室內。』佛說：『心如果在身體之外，那麼身體和心就互不相知。如同那個人吃飯，不能使這個人飽。現在眼睛看見我的手，心立刻分別，這是眼根和心識，又像是互相知曉。怎麼說在身體之外呢？』所以覺悟了知的心，住在身體之外，是沒有道理的。
三征（又懷疑意識心潛藏在根中）
阿難稟告佛說：『世尊（直到）如同琉璃覆蓋眼睛是沒有道理的。』
阿難又領悟到，如佛所說，心不能見內，那麼心不在內就很明顯了。身心互相知曉，那麼心不在外就很明顯了。如我思惟，了知這個心，潛藏在根里。譬如琉璃籠罩眼睛，雖然有物體合攏，卻不阻礙視線。那眼睛隨著就能看見。是知道覺了能知的心，不能見內，是因為在根的緣故。分明地注視外面，是因為潛藏在根的緣故。』佛說：『你認為心潛藏在根內，如同琉璃覆蓋眼睛，當琉璃籠罩眼睛的時候，看見琉璃了嗎？』阿難回答說：『確實看見琉璃。』佛說：『心潛藏在根內，既然能向外看見琉璃，為什麼不能看見眼睛？如果能看見眼睛，眼睛就和外境相同，不能成為隨順的根。如果不能看見，那麼你說潛伏在根內，是沒有道理的。』
四征（又計較看見黑暗就說在身內）
阿難稟告佛說：『世尊（直到）說看見內就沒有道理了。』
阿難又這樣思惟：眾生的臟腑在身體中間，竅穴在身體外面。因為有臟腑所以黑暗，有竅穴所以光明。又計較我的心在內，所以睜眼看見光明，閉眼看見黑暗。佛說：『當你閉眼看見黑暗的時候，這黑暗的境界，是和眼睛相對，還是不和眼睛相對？』
【English Translation】 English version Second Investigation (Further Doubt that the Discriminating Mind is External)
Ānanda, bowing his head, said to the Buddha (up to) 'Residing outside the body is unreasonable.'
Ānanda further said, 'I realize that my mind truly resides outside the body. For example, like a lamp's light being outside a room, it cannot illuminate the room.' The Buddha said, 'If the mind resides outside, then the body and mind would not know each other. Like that person eating, it cannot make this person full. Now, the eye sees my hand, and the mind immediately distinguishes it. This is the eye-root and mind-consciousness, which seem to know each other. How can you say it is outside?' Therefore, the awakened knowing mind residing outside the body is unreasonable.
Third Investigation (Further Doubt that the Discriminating Mind is Hidden Within the Roots)
Ānanda said to the Buddha, 'World Honored One (up to) 'Like a crystal covering the eye is unreasonable.'
Ānanda further realized, 'As the Buddha said, the mind cannot see inward, then it is clear that the mind is not within. The body and mind know each other, then it is clear that the mind is not without. As I contemplate, I understand that this mind is hidden within the roots. For example, like crystal covering the eye, although there is an object covering it, it does not obstruct the vision. The eye then sees accordingly. It is known that the awakened knowing mind cannot see inward because it is in the root. It clearly gazes outward because it is hidden in the root.' The Buddha said, 'You say that the mind is hidden within the root, like crystal covering the eye. When the crystal covers the eye, do you see the crystal?' Ānanda replied, 'Indeed, I see the crystal.' The Buddha said, 'The mind is hidden within the root, since it can see the crystal outward, why can't it see the eye? If it can see the eye, the eye would be the same as the external object, and it cannot become a compliant root. If it cannot see, then your saying that it is hidden within the root is unreasonable.'
Fourth Investigation (Further Calculating that Seeing Darkness Means Being Inside the Body)
Ānanda said to the Buddha, 'World Honored One (up to) 'Saying that seeing inward is unreasonable.'
Ānanda further contemplated thus: 'The organs of sentient beings are in the middle of the body, and the orifices are outside the body. Because there are organs, it is dark; because there are orifices, it is bright. Furthermore, I calculate that my mind is within, so opening the eyes sees light, and closing the eyes sees darkness.' The Buddha said, 'When you close your eyes and see darkness, is this state of darkness facing the eye, or not facing the eye?'
對。名與眼對者。暗在眼前。云何成內。若不對者。云何成見。若閤眼見暗。名在身中。開眼見明。何不見面。若能見面。則此了知之心。乃在虛空。何成在內。若在虛空。則如我見爾面。見爾面者。豈爾身乎。汝必執言。身眼兩覺。則是一人應有一知。而汝一身當成兩佛矣。是故汝言。見暗名在內者。無有是處。
△五徴(又計隨所合處心則隨有)
阿難言我常聞佛開示四眾(至)心則隨有無有是處。
阿難又自思惟。我今如是思惟。豈隨境思惟者。即我心體耶。故隨所合處。心則隨有。不在內外。不在中間。夫以思惟為體者。特浮想耳。非實體也。佛言。由法生故。種種心生。隨所合處。心則隨有。是汝謂心無體也。心若無體。云何能合。若為有體。云何隨合。若無體而能合者。則如波旬所說。十九界因七塵合。是義不然。明矣。十九界七塵五諦六蘊。乃魔說之。以惑首羅長者。見涅槃經十九界七塵。界在何處。塵在何處。可以無體而能合乎。故曰是義不然。若為有體。則汝試自挃其身。汝所知心。為復內出。為從外入。若復內出。當見身中。若后外入。何不見面。既不見汝身中。又不能見汝面。心體何在。阿難言。見身見面。自是眼見。以心知為見。非其義矣。佛言。眼若能見。則諸已死之
【現代漢語翻譯】 現代漢語譯本： 如果名（指暗）與眼相對，暗就在眼前，怎麼能說在內呢？如果不對著眼，又怎麼能看見呢？如果閉著眼睛看見暗，就說名在身中，那麼睜開眼睛看見光明，為什麼不能看見自己的面孔呢？如果能看見面孔，那麼這個了知的心，就在虛空中，怎麼能說在內呢？如果在虛空中，那就如同我看見你的面孔一樣，看見你的面孔，難道是你的身體嗎？你必定會說，身體和眼睛兩種感覺，是一個人應該有一個知覺。而你一個身體，就應當成為兩尊佛了。所以你說，看見暗就說名在內，是沒有這樣的道理的。
△五徴（又計隨所合處心則隨有）
阿難說：『我常常聽佛開示四眾（至）心則隨有，沒有這樣的道理。』
阿難又自己思量，我現在這樣思量，難道隨著境界思量的心，就是我的心體嗎？所以說隨著所合之處，心就隨著存在，不在內，不在外，不在中間。如果以思量作為心體，那只是虛浮的想像罷了，不是實體。』佛說：『由於法的生起，種種心才生起，隨著所合之處，心就隨著存在，這就是你所說的心沒有實體。心如果沒有實體，怎麼能夠結合呢？如果認為有實體，又怎麼能夠隨著結合呢？如果無實體而能結合，那就如同波旬（Pāpīyas，魔王）所說的，十九界（dasa-navanna dhātu，十八界加無所有處界）因為七塵（sapta dhātu，地水火風空見識）結合。這個道理是不對的，很明顯。十九界、七塵、五諦（pañca-satya，苦集滅道和真諦）、六蘊（sad-skandha，色受想行識）是魔所說的，用來迷惑首羅（Śūra，勇健）長者。看看《涅槃經》中的十九界七塵，界在哪裡？塵在哪裡？可以無實體而能結合嗎？』所以說這個道理是不對的。如果認為有實體，那麼你試著自己摸摸你的身體，你所知的心，是從內部出來呢？還是從外部進入呢？如果從內部出來，應當能看見身體內部。如果從外部進入，為什麼不能看見自己的面孔呢？既然不能看見你的身體內部，又不能看見你的面孔，心體在哪裡呢？』阿難說：『看見身體和看見面孔，自然是眼睛看見的，用心去知覺才是看見，不是這個道理。』佛說：『如果眼睛能看見，那麼所有已死的人的眼睛，』
【English Translation】 English version: If 'name' (referring to darkness) is opposite the eye, the darkness is right in front of the eye, how can it be said to be inside? If it's not opposite the eye, how can it be seen? If closing the eyes allows one to see darkness, and it's said that 'name' is within the body, then opening the eyes to see light, why can't one see one's own face? If one can see the face, then this knowing mind is in empty space, how can it be said to be inside? If it's in empty space, then it's like I see your face, seeing your face, is that your body? You will surely say that the body and eyes, two senses, mean one person should have one awareness. But your one body would then become two Buddhas. Therefore, your statement that seeing darkness means 'name' is inside, is without reason.
△ Five Refutations (Also, the mind is calculated to be wherever it combines)
Ānanda said, 'I have often heard the Buddha explain to the four assemblies (up to) the mind is wherever it combines, there is no such reason.'
Ānanda further contemplated, 'Am I now thinking in this way, is the mind that thinks along with the environment, my mind's essence? Therefore, wherever it combines, the mind exists accordingly, not inside, not outside, not in the middle. If thinking is taken as the essence of the mind, it's merely a floating thought, not a real substance.' The Buddha said, 'Because of the arising of phenomena, various minds arise. Wherever it combines, the mind exists accordingly, which is what you mean by the mind having no substance. If the mind has no substance, how can it combine? If it's considered to have substance, how can it combine accordingly? If it can combine without substance, then it's like what Pāpīyas (魔王, the Evil One) said, the nineteen realms (dasa-navanna dhātu, the eighteen realms plus the realm of nothingness) combine because of the seven elements (sapta dhātu, earth, water, fire, wind, space, sight, and consciousness). This reasoning is incorrect, it's obvious. The nineteen realms, seven elements, five truths (pañca-satya, suffering, accumulation, cessation, path, and the true reality), and six aggregates (sad-skandha, form, feeling, perception, volition, and consciousness) are what the demon speaks of, to confuse the Śūra (勇健, the brave) elder. Look at the nineteen realms and seven elements in the Nirvana Sutra, where are the realms? Where are the elements? Can they combine without substance?' Therefore, it's said that this reasoning is incorrect. If it's considered to have substance, then try touching your own body, the mind that you know, does it come from inside, or does it enter from outside? If it comes from inside, it should be able to see inside the body. If it enters from outside, why can't it see your own face? Since it can't see inside your body, and it can't see your face, where is the mind's essence?' Ānanda said, 'Seeing the body and seeing the face, is naturally what the eyes see, using the mind to perceive is seeing, that's not the meaning.' The Buddha said, 'If the eyes can see, then the eyes of all the dead,'
人。尚有眼在。應當見物。若能見物。云何名死。汝謂見是眼見。是義不然。且汝覺了能知之心。認為有體。試問。此體為一體耶。為多體耶。在汝身中。為遍體耶。不遍體耶。若一體者。手挃一支。四支應覺。若多體者。則稱多人。何體為汝。在汝身中。若遍體者。當同前挃。挃其一處。處處咸覺。若不遍體。設汝以頭足並觸。頭有覺者。足應無知。今汝不然。又非不遍。是故汝言隨合隨有者。無有是處。何者不合。則無成於斷滅。常住真心當不如是。夫以真心妙覺。常靜常應。觸處洞然。非內非外。非一非多。非遍不遍。認以思惟。則去之愈遠。阿難蓋不知也。
△六徴(又計心在根境中間)
阿難白佛言世尊我亦聞佛(至)當在中間無有是處。
阿難又自思惟。此心內無所知。不成在內。身心相知。不成在外。今既相知矣。卻又無見。是知此心不在內外與根。當在中間。佛言。所謂中者。為在身中。為在境中。若在身中。即同在內。若在境中。必須立表。一有所表。東看成西。南觀成北。表體無定。心則雜亂。阿難言。我所謂中。非指身處之中。乃根塵之中也。如世尊言。眼色為緣。生於眼識。眼有分別。色塵無知。識生塵中。即為心在。佛言。此心若在根塵之中。則此心體為復兼二。為不
【現代漢語翻譯】 現代漢語譯本： 人還有眼睛，應該能看見東西。如果能看見東西，怎麼能說是死了呢？你說看見是眼睛看見的，這種說法不對。而且你覺得那個能覺察和知曉的心是有實體的，我問你，這個實體是一個整體呢，還是多個整體呢？在你的身體里，是遍佈全身呢，還是不遍佈全身呢？如果是一個整體，那麼手指觸碰一個肢體，其他四個肢體應該都能感覺到。如果是多個整體，那就成了很多人，哪個實體才是你呢？在你的身體里，如果是遍佈全身，那就和前面說的一樣，觸碰一個地方，所有地方都能感覺到。如果不是遍佈全身，假設你用頭和腳同時觸碰東西，頭有感覺，腳應該沒有知覺。現在你不是這樣，又不是不遍佈全身。所以你說隨著結合而產生，隨著分離而消失的說法，是沒有道理的。什麼是不結合呢？那就成了斷滅。常住真心不應該是這樣的。真心妙覺，常靜常應，觸碰之處都明明白白，不在內，不在外，不是一，不是多，不是遍佈，也不是不遍佈。如果用思考來認識它，那就離它越來越遠了。阿難大概是不明白這個道理。
△六徴（又計心在根境中間）
阿難對佛說：『世尊，我也聽佛說過，（直到）應當在中間，沒有這個道理。』
阿難又自己思考，這個心在內沒有所知，不能說在內。身心相互知覺，不能說在外。現在既然相互知覺了，卻沒有看見，因此知道這個心不在內外，應該在中間。佛說：『你說的中間，是在身體里呢，還是在環境里呢？如果在身體里，就和在內一樣。如果在環境里，必須設立一個標誌。一旦有所標誌，向東看就成了向西看，向南看就成了向北看。標誌的本體沒有定準，心就會雜亂。』阿難說：『我說的中間，不是指身體的中間，而是指根塵的中間。就像世尊說的，眼睛和顏色為條件，產生眼識。眼睛有分別，色塵沒有知覺。識產生在色塵中，就是心所在的地方。』佛說：『這個心如果在根塵的中間，那麼這個心的本體是兼顧兩者呢，還是不兼顧兩者呢？』
【English Translation】 English version: People still have eyes and should be able to see things. If they can see things, how can you say they are dead? You say that seeing is done by the eyes, but that's not right. Furthermore, you think that the mind that can perceive and know has a substance. I ask you, is this substance a single entity or multiple entities? In your body, is it all-pervasive or not all-pervasive? If it is a single entity, then if you touch one limb with a finger, the other four limbs should also feel it. If it is multiple entities, then it becomes many people; which entity is you? In your body, if it is all-pervasive, then, as before, if you touch one place, all places should feel it. If it is not all-pervasive, suppose you touch something with your head and foot at the same time; the head has sensation, but the foot should have no sensation. But that's not how it is with you, and it's not non-pervasive either. Therefore, your saying that it arises with combination and disappears with separation is unreasonable. What is not combined? That would become annihilation. The constantly abiding true mind (changzhu zhenxin) should not be like that. The wondrously enlightened true mind (zhenxin miaojue) is constantly still and constantly responsive, clear in every place it touches, not inside, not outside, not one, not many, not pervasive, not non-pervasive. If you try to recognize it with thinking, you will move further and further away from it. Ānanda (阿難) probably doesn't understand this.
△ Six Probes (Also Calculating the Mind to be in Between the Root and Object)
Ānanda (阿難) said to the Buddha (佛): 'World Honored One (世尊), I have also heard the Buddha (佛) say, (until) it should be in the middle, there is no such reason.'
Ānanda (阿難) again thought to himself, this mind has no knowing within, it cannot be said to be within. The body and mind know each other, it cannot be said to be without. Now that they know each other, yet there is no seeing, therefore I know this mind is not within or without, it should be in the middle. The Buddha (佛) said: 'The middle you speak of, is it in the body or in the environment? If it is in the body, it is the same as being within. If it is in the environment, a marker must be set up. Once there is a marker, looking east becomes looking west, looking south becomes looking north. The substance of the marker has no fixed point, the mind will be chaotic.' Ānanda (阿難) said: 'The middle I speak of does not refer to the middle of the body, but the middle of the root and dust. Just as the World Honored One (世尊) said, the eye (眼) and color (色) are the conditions for the arising of eye-consciousness (眼識). The eye (眼) has discrimination, the color-dust (色塵) has no knowing. Consciousness arises in the dust, that is where the mind is.' The Buddha (佛) said: 'If this mind is in the middle of the root and dust, then does the substance of this mind encompass both, or not encompass both?'
兼二。兼二則不得稱中。何者。物體雜亂。物非體知也。物者根塵。體者心體。根塵無知。心體有知。物與心體。成敵兩立。以何為中。不兼亦不得稱中。何者。不兼根。則獨有根。在根非知也。不兼境則獨有心。在心非不知也。非知不知。則無體性。中為何相。是故當知。在中之說。無有是處。
△七徴(又計無著名之為心)
阿難白佛言世尊我昔見佛(至)名覺知心無有是處。
阿難又舉佛常言。覺知分別心性。不在內外中間。俱無所在。一切無著。我將無著。名為心不。佛言。凡所有相。名為一切。汝不著者。是謂物為有耶。為無耶。無則同於龜毛兔角。云何可著。而名不著。若是其非無。非無即相。有相即有所在。云何不著。是故以一切無著。名知覺心者。無有是處。夫虛妄浮心。緣慮而有。本無定體。亦無定所。以上七番。破其妄所。意在顯真。其如阿難未悟。故下重請開示。
孤山曰。總此七番。似破四性。在內潛根。見內似自性。在外似他性。中間似共性。隨合無著。似無因性。龍樹云。諸法不自生。亦不從他生。不共不無因。是故說無生。是故如來七番逐破。使介爾妄心。無逃避處。妄賊既除。真王得顯。無生之理。于茲見矣。此言外意也。
△辯見品第二
【現代漢語翻譯】 現代漢語譯本 兼顧兩者也不可稱之為『中』（中道）。為什麼呢？因為物體是雜亂的，物體不是心體的認知。物體指的是根（六根：眼、耳、鼻、舌、身、意）和塵（六塵：色、聲、香、味、觸、法），心體指的是心的本體。根和塵沒有認知能力，心體有認知能力。物體和心體，形成對立的兩方，以什麼作為『中』呢？不兼顧兩者也不可稱之為『中』。為什麼呢？如果不兼顧根，就只有根存在，在根上沒有認知。如果不兼顧境（六塵），就只有心存在，在心上並非沒有認知。非認知和非不認知，就沒有本體自性，『中』是什麼樣的相狀呢？因此應當知道，關於『中』的說法，是沒有道理的。
△七征（又有人認為這是指心）
阿難對佛說：『世尊，我過去見佛（一直到），稱覺知心無有是處。』
阿難又引用佛常說的話：『覺知分別的心性，不在內、不在外、不在中間，完全沒有所在，一切無所執著。』我將這『無所執著』，稱作心可以嗎？佛說：『凡是所有相狀，都稱為一切。你不執著的東西，是說它存在呢？還是不存在呢？如果說它不存在，那就等同於龜毛兔角，怎麼可以執著，又說不執著呢？如果它不是不存在，那麼非不存在就是相狀，有相狀就是有所在，怎麼能說不執著呢？』因此，用『一切無所執著』來稱作知覺心，是沒有道理的。虛妄漂浮的心，因緣慮而生，本來沒有固定的本體，也沒有固定的所在。以上七次征問，破除其虛妄的所在，意在顯現真如。但阿難沒有領悟，所以下面再次請求開示。
孤山說：『總的來說，這七次征問，似乎破除了四種自性。在內潛藏著根，見內似乎是自性。在外似乎是他性。在中間似乎是共性。隨順聚合無所執著，似乎是無因性。』龍樹說：『諸法不自己產生，也不從他處產生，不共同產生，也不是沒有原因地產生，所以說是無生。』因此，如來七次追問破斥，使微小的妄心，沒有逃避之處。妄賊既然被除掉，真王就能顯現，無生的道理，就在這裡顯現了。這是言外之意。
△辯見品第二
【English Translation】 English version To combine the two and call it 'middle' (the Middle Way) is also not appropriate. Why? Because objects are chaotic, and objects are not the cognition of the mind-essence. Objects refer to the roots (the six roots: eye, ear, nose, tongue, body, and mind) and dust (the six dusts: form, sound, smell, taste, touch, and dharma). The roots and dust have no cognitive ability, while the mind-essence has cognitive ability. Objects and the mind-essence form opposing sides, so what can be taken as the 'middle'? Not combining the two and calling it 'middle' is also not appropriate. Why? If the roots are not combined, only the roots exist, and there is no cognition in the roots. If the realms (six dusts) are not combined, only the mind exists, and there is non-non-cognition in the mind. Non-cognition and non-non-cognition mean there is no essence of the self-nature, so what is the appearance of the 'middle'? Therefore, it should be known that the statement about the 'middle' is unreasonable.
△Seven Inquiries (Some also consider this to refer to the mind)
Ānanda (a disciple of the Buddha) said to the Buddha: 'World Honored One, in the past I saw the Buddha (up to), calling the perceiving and knowing mind as having no place.'
Ānanda also quoted the Buddha's frequent saying: 'The nature of the perceiving and discriminating mind is not inside, not outside, not in the middle, completely without location, and without any attachment.' Can I call this 'non-attachment' the mind? The Buddha said: 'All forms are called everything. What you do not attach to, are you saying it exists? Or does it not exist? If you say it does not exist, then it is the same as turtle hair and rabbit horns, how can you attach to it, and yet say you do not attach to it? If it is not non-existent, then non-non-existent is form, and having form means having a location, so how can you say you do not attach to it?' Therefore, using 'non-attachment to everything' to call the perceiving mind is unreasonable. The illusory and floating mind arises from conditioned thoughts, originally without a fixed essence, and without a fixed location. The above seven inquiries refute its illusory location, with the intention of revealing the true nature. But Ānanda has not realized it, so he asks for further instruction below.
Gushan said: 'Overall, these seven inquiries seem to refute the four natures. The root is hidden inside, and seeing inside seems to be self-nature. Outside seems to be other-nature. In the middle seems to be common-nature. Following the aggregation without attachment seems to be without-cause-nature.' Nāgārjuna (an Indian philosopher) said: 'All dharmas do not arise by themselves, nor do they arise from others, nor do they arise together, nor do they arise without a cause, therefore it is said to be unarisen.' Therefore, the Tathāgata (another name for the Buddha) repeatedly questioned and refuted, so that the tiny deluded mind has no place to escape. Once the deluded thief is removed, the true king can be revealed, and the principle of non-arising is revealed here. This is the implied meaning.
△Chapter Two: Discriminating Seeing
陰符經云。心生於物死於物。機在目。是知。心之所以有生□者。目為之牖也。迷中倍人。轉見於物。遂爾迷真。以故。世尊急為提點。使知吾人見性。原自不迷。乃吾常住不還之主人。而彼前塵分別影事。去則不留。不可認以為真故。嘗喻之。見如鏡體。物如影事。物去而鏡體常明。未見有變滅者。
爾時阿難在大眾中(至)失汝元常故受輪轉。
阿難因前徴發。乃知迷妄。於是哀請求詣真際。愿示奢摩正路。佛言。一切眾生。無始以來。種種顛倒。業種自然。與諸行人。不成正果。皆由不知二種根本。錯亂修習。云何二種。一者無始生死根本。則汝今者用攀緣心。為自性者是。二者無始菩提涅槃元清凈體。則汝今者識精元明。能生諸緣。所遺失者是。何謂緣所遺者。是緣生則虛妄想像。顛倒影事。如人徒見鏡影而忘鏡體。故真性遺失。今當與汝抉擇。因舉臂屈指。為光明拳。問阿難見不。阿難言。我見世尊舉光明拳。耀我心目。佛言。汝將誰見。阿難答言。我將眼見。佛言。汝以眼見。以何為心。當我拳耀。阿難言。如來現今徴心所在。而我以心推窮尋逐。即能推者。我將為心。佛言。咄哉阿難。此非汝心。阿難矍然自失。白佛言。此非我心。當名何等。佛言。此是前塵虛妄想相。惑汝真性。至於今
【現代漢語翻譯】 現代漢語譯本 《陰符經》說：『心生於物，死於物。機在目。』由此可知，心之所以產生，眼睛是它的窗戶。迷惑之人比常人更加執迷，轉而只看到事物，於是就迷惑了真性。因此，世尊急切地為大家指點，使大家知道我們見性的本源，原本就不迷惑，乃是我們常住不還的主人。而那些之前的塵境分別影像之事，去了就不會留下，不可認為是真的。曾經用比喻來說明，見如同鏡子的本體，物如同影像之事，物去了而鏡子的本體常明，未曾見到有變滅的。
當時阿難在大眾中（直到）失去你原本的常性，所以才受到輪迴。
阿難因為之前的征問啓發，才知道自己迷惑顛倒。於是哀切地請求前往真際，希望指示奢摩他的正路。佛說：『一切眾生，從無始以來，種種顛倒，業力種子自然形成，與修行人不能成就正果，都是因為不知道兩種根本，錯亂修習。』什麼是兩種根本？一是無始生死根本，就是你現在所用的攀緣心，作為自性的那個東西。二是無始菩提涅槃元清凈體，就是你現在認識的精元光明，能夠產生各種因緣，所遺失的那個東西。什麼是因緣所遺失的？就是因緣生起的虛妄想像，顛倒影像之事，如同人們只看到鏡子的影像而忘記鏡子的本體，所以真性遺失了。現在我將為你決斷選擇。』於是舉起手臂彎曲手指，成為光明拳，問阿難是否看見。阿難說：『我看見世尊舉起光明拳，照耀我的心和眼睛。』佛說：『你用什麼看見？』阿難回答說：『我用眼睛看見。』佛說：『你用眼睛看見，用什麼作為心？當我拳頭照耀的時候。』阿難說：『如來現在征問心在哪裡，而我用心推究尋找，能夠推究的那個東西，我就認為是心。』佛說：『咄哉阿難！這不是你的心。』阿難驚愕而失措，對佛說：『這不是我的心，應當叫什麼？』佛說：『這是前塵虛妄的想像，迷惑你的真性，直到現在。』
【English Translation】 English version The Yinfu Jing says: 'The mind is born from things and dies from things. The mechanism lies in the eye.' From this, it is known that the reason why the mind arises is that the eye is its window. Those who are deluded are even more obsessed than ordinary people, turning to see only things, and thus are deluded about their true nature. Therefore, Shìzūn (World Honored One) urgently points out to everyone, so that everyone knows the origin of our seeing nature, which was originally not deluded, but is our permanent and non-returning master. And those previous dust-like differentiated images will not remain when they are gone, and cannot be regarded as true. It has been used as a metaphor to illustrate that seeing is like the body of a mirror, and things are like the events of shadows. When things go away, the body of the mirror is always bright, and it has not been seen to change or perish.
At that time, Ānanda (the Buddha's cousin and a principal disciple) was in the assembly (until) losing your original constancy, so you are subject to reincarnation.
Ānanda, because of the previous questioning and enlightenment, realized that he was confused and upside down. So he earnestly requested to go to the true realm, hoping to be shown the right path of Śamatha (calm abiding). The Buddha said: 'All sentient beings, from beginningless time, have been subject to various inversions, and the seeds of karma naturally form, and practitioners cannot achieve the right fruit, all because they do not know the two roots and cultivate them in confusion.' What are the two roots? One is the root of beginningless birth and death, which is the clinging mind you are using now, as your self-nature. The second is the original pure body of beginningless Bodhi (enlightenment) and Nirvana (liberation), which is the essence of your current consciousness, which can produce various conditions, and what is lost. What is lost by conditions? It is the illusory imagination produced by conditions, the upside-down images, like people only seeing the image of the mirror and forgetting the body of the mirror, so the true nature is lost. Now I will decide and choose for you.' Then he raised his arm and bent his fingers into a fist of light, and asked Ānanda if he saw it. Ānanda said: 'I see Shìzūn raising a fist of light, illuminating my heart and eyes.' The Buddha said: 'What do you see with?' Ānanda replied: 'I see with my eyes.' The Buddha said: 'You see with your eyes, what do you use as your mind? When my fist shines.' Ānanda said: 'The Tathāgata (the thus-gone one, an epithet of the Buddha) is now asking where the mind is, and I am using my mind to investigate and search, and I think that the one who can investigate is the mind.' The Buddha said: 'Alas, Ānanda! This is not your mind.' Ānanda was shocked and at a loss, and said to the Buddha: 'If this is not my mind, what should it be called?' The Buddha said: 'This is the illusory imagination of the previous dust, which confuses your true nature, until now.'
生。認賊為子。失汝元常。故受輪轉。此一提醒已后。節節緊湊。更宜熟玩。
阿難白佛言世尊(至)合掌清心佇佛悲誨。
世尊欲令阿難及一切眾生。獲妙明心。得清凈眼。故上與徴心。此復辯見。承上光明。拳耀心目。設為譬喻而問阿難。若無我手。不成我拳。若無汝眼。不成汝見。是義均不。此義本不均。而阿難曰均。佛謂。是義不然。何以故。若無手人。拳畢竟滅。而無眼人。見未嘗滅也。今舉盲人而問。必言。我今眼前性見黑暗。以是義觀。前塵自暗。見何虧損。使無眼之忽得眼光。睹見前塵。作種種色。是名眼見。何異黑暗之人。忽得燈光。見種種色。還是眼見。抑是燈見。當知燈能顯色。能見色者。是眼非燈。以譬眼能見色。如是□見者。是心非眼。知見不由眼。而直在心。則真悟見性。直超形累。而可以得清凈法眼矣。而阿難猶未開悟。
爾時世尊舒兜羅綿(至)誰為搖動佛言如是。
佛告大眾。我初于塵野苑中。為阿若多五比丘等及四眾言。一切眾生。不成菩提及阿羅漢。皆由客塵煩惱所誤。汝等因何開悟得成聖果。憍陳如起白佛言。我于大眾。得獨解名。因悟客塵二字。得成斯果。何謂客塵。譬如行客食宿旅亭。事畢束裝前途。不遑安處。若實主人自無攸往。我將以是
【現代漢語翻譯】 現代漢語譯本： 生。認賊為子。喪失你本有的常性。所以才遭受輪迴。經過這次提醒之後，要節節緊湊，更應該仔細玩味。
阿難對佛說：『世尊』（到）合掌清心，期待佛的慈悲教誨。
世尊爲了使阿難以及一切眾生，獲得妙明真心，得到清凈的眼，所以前面與他征心，這裡又辨別見性。承接前面的光明和拳頭的比喻，爲了啓發阿難的心目，假設譬喻而問阿難：『如果沒有我的手，就不能成為我的拳頭；如果沒有你的眼，就不能成為你的見。這個道理一樣嗎？』這個道理本來不一樣，而阿難卻說一樣。佛說：『這個道理不對。』為什麼呢？因為如果沒有手，手就畢竟滅亡了；而沒有眼睛的人，見性卻未曾滅亡。現在舉盲人為例來問，盲人一定會說：『我現在眼前所見的只是黑暗。』從這個道理來看，前塵自己是黑暗的，見性有什麼虧損呢？假使沒有眼睛的人忽然得到眼光，能夠看到前面的塵境，呈現種種顏色，這叫做眼見。這和黑暗中的人忽然得到燈光，看到種種顏色有什麼不同呢？還是眼見，還是燈見？應當知道燈能顯現顏色，而能見顏色的是眼不是燈。用這個比喻來說，眼能見色，同樣的，能見的是心不是眼。知道見性不是由眼而來，而是直接在心，那麼就能真正領悟見性，直接超越形體的束縛，而可以得到清凈法眼了。』而阿難仍然沒有開悟。
當時世尊舒展兜羅綿手（到）誰在搖動？佛說：『是的。』
佛告訴大眾：『我當初在塵野苑中，為阿若多五比丘等以及四眾說：一切眾生，不能成就菩提和阿羅漢，都是由於客塵煩惱所迷惑。你們因為什麼開悟而成就聖果呢？』憍陳如起身對佛說：『我在大眾中，得到獨解這個名稱，是因為領悟了客塵二字，才得以成就這個果位。』什麼是客塵呢？譬如行客食宿在旅亭，事情完畢就收拾行裝前往他處，不會安居在此。如果真正的主人，自己是沒有去處的。我將用這個
【English Translation】 English version: Birth. Mistaking a thief for one's own child. Losing your original constant nature. Therefore, you suffer in the cycle of rebirth. After this reminder, maintain constant diligence and contemplate deeply.
Ananda said to the Buddha: 'World Honored One' (to) 'With palms together and a pure heart, I await the Buddha's compassionate teachings.'
The World Honored One, in order to enable Ananda and all sentient beings to attain the wondrously bright mind and obtain pure eyes, first questioned him about the mind, and now distinguishes the nature of seeing. Continuing from the previous analogy of light and the fist, to enlighten Ananda's mind and eyes, he poses a hypothetical question: 'If there were no hand, there could be no fist; if there were no eye, there could be no seeing. Are these principles the same?' These principles are inherently different, yet Ananda says they are the same. The Buddha says: 'This principle is not correct.' Why? Because if there is no hand, the hand is ultimately destroyed; but for a person without eyes, the nature of seeing has never been destroyed. Now, taking a blind person as an example, they will surely say: 'What I see before me now is only darkness.' From this principle, the external world is dark in itself, so what loss is there to the nature of seeing? Suppose a person without eyes suddenly gains eyesight and can see the external world, manifesting various colors, this is called seeing with the eyes. How is this different from a person in darkness suddenly gaining lamplight and seeing various colors? Is it still seeing with the eyes, or is it seeing with the lamp? It should be known that the lamp can reveal colors, but the one who can see colors is the eye, not the lamp. Using this analogy, the eye can see colors, and similarly, the one who can see is the mind, not the eye. Knowing that the nature of seeing does not come from the eye, but is directly in the mind, then one can truly realize the nature of seeing, directly transcend the fetters of form, and can obtain the pure Dharma eye.' Yet Ananda still did not awaken.
At that time, the World Honored One stretched out his soft cotton-like hand (to) 'Who is shaking?' The Buddha said: 'Yes.'
The Buddha told the assembly: 'In the beginning, in the Deer Park, I said to Ajnatakaundinya and the five Bhikkhus, as well as the fourfold assembly: All sentient beings who cannot attain Bodhi and Arhatship are deluded by the defilements of guest dust. What did you awaken to that allowed you to attain the holy fruit?' Ajnatakaundinya rose and said to the Buddha: 'Among the assembly, I obtained the name 'Unique Understanding' because I realized the two words 'guest dust,' and thus attained this fruit.' What is guest dust? For example, a traveler eats and lodges at an inn, and after finishing their business, packs their bags and goes to the next destination, not settling there. If it is the true owner, they have nowhere to go. I will use this
不住者。名為客義。住者名為主義。又如清旸昇天光入隙中。見有塵相。塵質搖動。虛空寂然。我將以是澄寂者名為空義。若搖動者名為塵義。佛言。如是如是。客喻分別之粗。塵喻俱生之細。然而旅亭之客。遣之則易。幽隙之塵。拂之實難。所以俱生煩惱。必須五陰盡者。方得蕩絕。詳在十卷。即時如來屈五輪指。屈已復開。開已又屈。問阿難言。汝今何見。阿難言。我見如來手掌眾中開屈。佛言。還是我手開合。抑是汝見開合。阿難言。是如來手。非我見故。佛言。如是如是。初問開合。以明搖動之塵。次問動靜。以明不住之客。是知動搖開合。皆在境而不在心。亦明甚矣。於是世尊舉掌飛光。耀彼阿難。阿難左右顧盻。頭動不止。佛言。是汝頭動。為汝見動。阿難言。我頭自動。而我見性尚無有止。誰為動搖。佛言。如是如是。
於是如來普告大眾(至)輪迴是中自取輪轉。
若復眾生。以動搖者。名之為塵。不住者。名之為客。亦已認明。當下討個分曉。汝觀阿難。頭目動搖。見自無動。及觀我手。拳自開合。見無卷舒。則彼無動搖。無卷舒者。是名何物。獨非汝之真性乎。云何眾生以動為身。而不知不動者之非身。以動為境。而不知見境者之非見。認物為己。遺失真性。輪迴是中。自取輪轉。
【現代漢語翻譯】 現代漢語譯本： 『不住者』，這被稱為『客義』（暫住的意義）。『住者』，這被稱為『主義』（主人的意義）。又好比晴朗的陽光照進天空，光線從縫隙中射入，可以看到微小的塵埃在晃動。塵埃的本質是搖動的，而虛空卻是寂靜的。我將用『澄寂』來命名『空義』（空性的意義），用『搖動』來命名『塵義』（塵埃的意義）。 佛說：『是這樣的，是這樣的。』『客』比喻容易分辨的粗顯煩惱，『塵』比喻與生俱來的細微煩惱。然而，旅店的客人，遣送他們離開是容易的；幽暗縫隙中的塵埃，拂去它們卻實在困難。所以，與生俱來的煩惱，必須五陰（色、受、想、行、識）全部滅盡，才能徹底清除。 詳細內容在第十卷中。當時，如來屈起五根手指，屈起后又張開，張開后又屈起。問阿難（Ananda，佛陀的十大弟子之一）說：『你現在看到了什麼？』阿難回答說：『我看到如來的手掌在眾人面前開合。』 佛說：『是我的手在開合，還是你看到的開合？』阿難回答說：『是如來的手在開合，不是我的見性在開合。』佛說：『是這樣的，是這樣的。』 最初問開合，是爲了說明搖動的塵埃；其次問動靜，是爲了說明不住的客人。由此可知，動搖開合，都在於外境而不在於內心，這道理非常明顯。 於是，世尊舉起手掌，放出光明，照耀阿難。阿難左右顧盼，頭不停地晃動。佛說：『是你的頭在動，還是你的見性在動？』阿難回答說：『我的頭在自動，而我的見性尚且沒有停止，誰在動搖呢？』佛說：『是這樣的，是這樣的。』 於是，如來普遍告訴大眾（直到）輪迴是中自取輪轉。 如果眾生，以動搖的，名之為塵；不住的，名之為客，既然已經明確認識到這一點，就應當徹底明白。你看阿難，頭和眼睛在動搖，但你的見性本身沒有動；以及看我的手，拳頭有開合，但你的見性本身沒有卷舒。那麼，那沒有動搖，沒有卷舒的，是什麼呢？難道不是你的真性嗎？ 為什麼眾生以動為身，而不知道不動的不是身？以動為境，而不知道見境的不是見？認外物為自己，遺失了真性，在輪迴之中，自己招致輪轉。
【English Translation】 English version: 'That which does not abide' is called 'the meaning of a guest' (temporary dwelling). 'That which abides' is called 'the meaning of a host' (permanent dwelling). It is like clear sunlight shining into the sky, with light entering through a crack, revealing tiny dust particles in motion. The essence of dust is movement, while the void is still. I will use 'stillness' to name 'the meaning of emptiness' (the meaning of emptiness), and 'movement' to name 'the meaning of dust' (the meaning of dust). The Buddha said, 'It is so, it is so.' 'Guest' is a metaphor for easily discernible coarse afflictions, while 'dust' is a metaphor for subtle afflictions that are born with us. However, sending away guests from an inn is easy; wiping away dust from a dark crack is truly difficult. Therefore, to completely eliminate innate afflictions, one must extinguish all five skandhas (form, feeling, perception, mental formations, and consciousness). Detailed content is in the tenth volume. At that time, the Tathagata bent five fingers, bent them and then opened them, opened them and then bent them again. He asked Ananda (one of the Buddha's ten great disciples), 'What do you see now?' Ananda replied, 'I see the Tathagata's palm opening and closing before the assembly.' The Buddha said, 'Is it my hand opening and closing, or is it your seeing that is opening and closing?' Ananda replied, 'It is the Tathagata's hand that is opening and closing, not my seeing.' The Buddha said, 'It is so, it is so.' The initial question about opening and closing was to illustrate the moving dust; the second question about movement and stillness was to illustrate the non-abiding guest. From this, it can be known that movement, opening, and closing all reside in the external environment and not in the mind; this principle is very clear. Then, the World Honored One raised his palm, emitting light, illuminating Ananda. Ananda looked around, his head shaking incessantly. The Buddha said, 'Is it your head that is moving, or is it your seeing that is moving?' Ananda replied, 'My head is moving automatically, but my seeing has no cessation; who is shaking?' The Buddha said, 'It is so, it is so.' Then, the Tathagata universally announced to the assembly (until) 'reincarnation is self-inflicted within this cycle'. If sentient beings call the moving 'dust' and the non-abiding 'guest', having already clearly recognized this, they should thoroughly understand. Look at Ananda, his head and eyes are shaking, but your seeing itself is not moving; and look at my hand, the fist opens and closes, but your seeing itself does not contract or extend. Then, what is that which does not move, does not contract or extend? Is it not your true nature? Why do sentient beings take movement as the self, and not know that the non-moving is not the self? Take movement as the environment, and not know that the one who sees the environment is not the seeing? Recognizing external things as oneself, losing one's true nature, in the cycle of reincarnation, one brings about one's own turning.
不亦宜乎。蓋責其認客塵。而遺自性也。
溫陵曰。心境萬法。皆有本寂之體。自本之外。皆為客塵。如手之開合。頭之動搖。及其止也。本體自寂。他無所有。則諸凡妄動。本不可得。而汝眾生以動為身。以動為境。是徒認客塵。而遺真性。顛倒行事。輪迴流轉。實兆於此。曰是中自取真性之中。本無流轉。咸自取爾。欲其即迷處而悟也。
大佛頂如來密因修證了義諸菩薩萬行首楞嚴經卷第一 卍新續藏第 14 冊 No. 0295 楞嚴經述旨
大佛頂如來密因修證了義諸菩薩萬行首楞嚴經卷第二
淮海蔘佛弟子蘊空居士陸西星述旨
陳應徴 校定
△真性常住第三
承上遺失真性顛倒行事。遂言遺失顛倒之由。蓋見精明元。乃我真性。湛然常住。本無遺失。由顛倒見。故似遺失也。
爾時阿難及諸大眾(至)與諸大眾踴躍歡喜。
阿難聞佛示誨。身心泰然。念無始以來失卻本心。妄認緣塵。分別影事。今得開悟。愿聞如來顯出身心真妄虛實。現前生滅與不生滅。故經復以波斯匿王起義。以明不生滅性在纏皆具。王引外道迦旃延毗羅胝子言。死後斷滅。名為涅槃。佛言。汝未曾滅。云何知滅。王言。我觀前念遷謝。新新不住。如火成灰。漸漸銷殞
【現代漢語翻譯】 現代漢語譯本：
確實是這樣。這實際上是在責備他們只認識到客塵（ke chen，外來的塵埃），而遺忘了自性（zi xing，本性）。 溫陵（Wen Ling，地名，也指代溫陵的僧人）說：心境（xin jing，心和境界）、萬法（wan fa，一切事物）都有其本寂之體（ben ji zhi ti，原本寂靜的本體）。從這個本體之外產生的一切，都是客塵。就像手的張開和合攏，頭的搖動，當它們停止時，本體自然寂靜，一無所有。那麼，所有的虛妄活動，本來就是不可得的。而你們這些眾生卻以動為自身，以動為境界，這實在是隻認識客塵，而遺忘了真性（zhen xing，真實的本性），顛倒行事，在輪迴中流轉，這實際上就是根源所在。說『是中自取』，是指在真性之中，本來就沒有流轉，一切都是自己造成的。這是希望他們能從迷惑之處覺悟。 《大佛頂如來密因修證了義諸菩薩萬行首楞嚴經卷第一》（Da Fo Ding Ru Lai Mi Yin Xiu Zheng Liao Yi Zhu Pu Sa Wan Xing Shou Leng Yan Jing Juan Di Yi，楞嚴經第一卷） 《卍新續藏第 14 冊 No. 0295 楞嚴經述旨》（Wan Xin Xu Zang Di 14 Ce No. 0295 Leng Yan Jing Shu Zhi，卍新續藏第14冊第0295號楞嚴經述旨） 《大佛頂如來密因修證了義諸菩薩萬行首楞嚴經卷第二》（Da Fo Ding Ru Lai Mi Yin Xiu Zheng Liao Yi Zhu Pu Sa Wan Xing Shou Leng Yan Jing Juan Di Er，楞嚴經第二卷） 淮海（Huai Hai，地名）參佛弟子蘊空居士陸西星（Yun Kong Ju Shi Lu Xi Xing，人名） 述旨 陳應徴（Chen Ying Zheng，人名） 校定 △真性常住第三 承接上文所說的遺失真性、顛倒行事，於是就說遺失和顛倒的原因。實際上，能見精明之元（jing ming zhi yuan，能見的精明之源），就是我的真性，它湛然常住（zhan ran chang zhu，清澈而恒常存在），本來就沒有遺失。由於顛倒的見解，所以才好像遺失了。 爾時阿難及諸大眾（Er Shi A Nan Ji Zhu Da Zhong，這時阿難和所有大眾）(至)與諸大眾踴躍歡喜。（Yu Zhu Da Zhong Yong Yue Huan Xi，和所有大眾一起歡欣鼓舞） 阿難（A Nan，佛陀的弟子）聽了佛的教誨，身心泰然。想到從無始以來就失去了本心（ben xin，原本的心），虛妄地執著于緣塵（yuan chen，因緣和塵埃），分別影事（fen bie ying shi，分辨虛幻的事物）。現在得以開悟，希望聽聞如來（Ru Lai，佛陀的稱號）顯出身心（shen xin，身和心）的真妄虛實，以及現前生滅（xian qian sheng mie，眼前生滅的事物）與不生滅（bu sheng mie，不生不滅的事物）。所以經文中又以波斯匿王（Bo Si Ni Wang，國王的名字）的事例來闡明不生滅性（bu sheng mie xing，不生不滅的本性）在纏（zai chan，被煩惱纏繞）時也具備。波斯匿王引用外道迦旃延（Jia Zhan Yan，外道的名字）、毗羅胝子（Pi Luo Zhi Zi，外道的名字）的話說，死後斷滅，就叫做涅槃（Nie Pan，寂滅）。佛說：你未曾滅，怎麼知道滅？國王說：我觀察到前念遷謝（qian xie，消逝），新的念頭不斷產生，就像火變成灰，漸漸消散。
【English Translation】 English version:
Indeed, it is fitting. This is actually blaming them for only recognizing the guest dust (ke chen, external dust), while forgetting the self-nature (zi xing, inherent nature). Wen Ling (Wen Ling, a place name, also referring to the monks of Wen Ling) said: The mind and environment (xin jing, mind and environment), all dharmas (wan fa, all things) have their originally quiescent substance (ben ji zhi ti, originally quiescent substance). Everything that arises outside of this substance is guest dust. Like the opening and closing of the hand, the shaking of the head, when they cease, the substance is naturally quiescent, and there is nothing else. Then, all deluded activities are fundamentally unattainable. But you sentient beings take movement as yourselves, take movement as the environment, this is truly only recognizing guest dust, while forgetting the true nature (zhen xing, true nature), acting in a reversed manner, transmigrating in the cycle of rebirth, this is actually the root cause. Saying 'taking it upon oneself', refers to within the true nature, there is originally no transmigration, everything is created by oneself. This is hoping that they can awaken from the place of delusion. 《The Shurangama Sutra, Volume 1, The Great Buddha's Crown, the Secret Cause of the Thus Come One's Enlightenment, the Meaning of Cultivation and Verification, the Myriad Practices of All Bodhisattvas》 (Da Fo Ding Ru Lai Mi Yin Xiu Zheng Liao Yi Zhu Pu Sa Wan Xing Shou Leng Yan Jing Juan Di Yi, Shurangama Sutra, Volume 1) 《Continuation of the Wan Collection, Volume 14, No. 0295, Commentary on the Meaning of the Shurangama Sutra》 (Wan Xin Xu Zang Di 14 Ce No. 0295 Leng Yan Jing Shu Zhi, Continuation of the Wan Collection, Volume 14, No. 0295, Commentary on the Meaning of the Shurangama Sutra) 《The Shurangama Sutra, Volume 2, The Great Buddha's Crown, the Secret Cause of the Thus Come One's Enlightenment, the Meaning of Cultivation and Verification, the Myriad Practices of All Bodhisattvas》 (Da Fo Ding Ru Lai Mi Yin Xiu Zheng Liao Yi Zhu Pu Sa Wan Xing Shou Leng Yan Jing Juan Di Er, Shurangama Sutra, Volume 2) Layman Lu Xixing (Yun Kong Ju Shi Lu Xi Xing, a person's name), a Buddhist disciple from Huaihai (Huai Hai, a place name), presents this commentary. Chen Yingzheng (Chen Ying Zheng, a person's name) Edited and finalized. △The Third [Section] on the Permanence of True Nature Following the previous text about losing the true nature and acting in a reversed manner, it then speaks of the reasons for loss and reversal. In reality, the source of seeing and clarity (jing ming zhi yuan, the source of seeing and clarity) is my true nature, it is clear and permanently abiding (zhan ran chang zhu, clear and permanently abiding), and originally there is no loss. Due to reversed views, it seems as if it is lost. At that time, Ananda and all the assembly (Er Shi A Nan Ji Zhu Da Zhong, At that time, Ananda and all the assembly) ... (to) and all the assembly rejoiced with joy. (Yu Zhu Da Zhong Yong Yue Huan Xi, and all the assembly rejoiced with joy) Ananda (A Nan, Buddha's disciple) listened to the Buddha's teachings, and his body and mind were at peace. Thinking that since beginningless time, he had lost his original mind (ben xin, original mind), falsely clinging to conditioned dust (yuan chen, conditioned dust), and discriminating illusory matters (fen bie ying shi, discriminating illusory matters). Now he is able to awaken, and wishes to hear the Thus Come One (Ru Lai, Buddha's title) reveal the truth and falsehood, the reality and illusion of the body and mind (shen xin, body and mind), as well as the arising and ceasing in the present moment (xian qian sheng mie, arising and ceasing in the present moment) and the non-arising and non-ceasing (bu sheng mie, non-arising and non-ceasing). Therefore, the sutra again uses the example of King Prasenajit (Bo Si Ni Wang, name of a king) to clarify that the non-arising and non-ceasing nature (bu sheng mie xing, non-arising and non-ceasing nature) is also present when entangled (zai chan, entangled by afflictions). King Prasenajit quoted the words of the heretics Katyayana (Jia Zhan Yan, name of a heretic) and Vairāṭīputra (Pi Luo Zhi Zi, name of a heretic), saying that annihilation after death is called Nirvana (Nie Pan, extinction). The Buddha said: You have never ceased, how do you know cessation? The king said: I observe that the previous thought vanishes (qian xie, vanishes), and new thoughts constantly arise, like fire turning into ashes, gradually dissipating.
。決知此身。當從滅盡。佛言。王觀汝身。年變月化。遷改不停。悟知汝滅。亦于滅時。知汝身中有不滅者耶。我今示汝不生滅性。汝年有童耄。觀此恒河之水。見有童髦不。王言不也世尊。佛言。王面雖皺。而此見精。性未曾皺。皺者為變。不皺非變。彼不變者。原無生滅。云何于中受彼生死。王聞佛言。頓悟真常。不執斷見。
阿難即從座起禮佛(至)如來說為可憐愍者。
阿難起白佛言。若此見聞。必不生滅。云何世尊名我等輩。遺失真性。顛倒行事。於是佛垂臂。輪手下指。示阿難言。汝見我手。為正為倒。阿難言。若世間眾生。率以此為倒。而我不知誰正誰倒。以垂為正。以豎為倒。真顛倒見也。然此顛倒。但首尾相換耳。臂體本一。由執情而改觀。以例法身本同。因顛倒而成異。此類發明。則知如來之身為正遍知。汝等之身名性顛倒。性無遺失。以性顛倒。故遺失爾。且汝以何處。號為顛倒。得非認悟中之迷耶。我常說言。色心諸緣及心所使諸所緣法。惟心所現。色謂六根。心謂意識。心所使謂善惡二果依正二報。法謂萬法。謂此等種種。皆生如來圓覺妙心。如鏡中現像。全體是鏡。汝今幻妄身心。皆是妙明心鏡所現。直不即幻妄。而悟妙明。反乃遺本妙而執幻妄。得非迷耶。悟中之人。于
【現代漢語翻譯】 現代漢語譯本： 『完全知曉這個身體，終將走向滅亡。』佛說：『大王，觀察你的身體，隨著歲月流逝而變化，不停地遷徙改變，領悟到你的滅亡。那麼在滅亡的時候，你知道你的身體里有不滅的東西嗎？我現在向你展示不生不滅的本性。你年輕時有童年和老年，觀察這恒河的水，看到有童年和老年嗎？』大王說：『沒有，世尊。』佛說：『大王，你的面容雖然有了皺紋，但是這個能見的精明，本性從未有過皺紋。皺紋是變化，不皺紋就不是變化。那個不變的東西，原本就沒有生滅。怎麼會在其中承受那些生死呢？』大王聽了佛的話，頓時領悟了真常，不再執著于斷滅的見解。
阿難立即從座位上站起來，向佛行禮（直到）如來說是可憐憫的人。
阿難起身稟告佛說：『如果這見聞的本性，必定是不生不滅的，為什麼世尊說我們這些人，遺失了真性，顛倒行事呢？』於是佛垂下手臂，輪動手掌向下指，向阿難展示說：『你看到我的手，是正的還是倒的？』阿難說：『如果世間的眾生，通常認為這樣是倒的，而我不知道誰正誰倒。以垂下為正，以豎起為倒，這才是真正的顛倒見解啊。』然而這種顛倒，只不過是首尾互相調換罷了。手臂的本體本來是一樣的，由於執著的情感而改變了看法。以此類推，法身本來是相同的，因為顛倒而變得不同。這類闡明，就知道如來的身體是正遍知，你們的身體叫做性顛倒。性並沒有遺失，因為性顛倒，所以才遺失了。而且你以什麼地方，稱作顛倒呢？難道不是在覺悟中迷惑嗎？我常說，色、心諸緣以及心所使的諸所緣法，唯有心所顯現。色是指六根，心是指意識，心所使是指善惡二果、依正二報，法是指萬法。意思是這些種種，都生於如來圓覺妙心，如同鏡子中顯現的影像，全體都是鏡子。你現在虛幻的身心，都是妙明心鏡所顯現的。只是不直接在幻妄中，而領悟妙明，反而遺失了根本的妙明而執著于幻妄，難道不是迷惑嗎？覺悟中的人，對於
【English Translation】 English version: 'Fully knowing that this body will eventually perish.' The Buddha said, 'Great King, observe your body, changing with the passage of time, constantly shifting and altering, realizing your own demise. Then, at the time of demise, do you know if there is something imperishable within your body? I will now show you the nature of non-birth and non-death. In your youth, you had childhood and old age. Observing the waters of this Ganges River, do you see childhood and old age in it?' The King said, 'No, World Honored One.' The Buddha said, 'Great King, although your face is wrinkled, the essence of seeing has never wrinkled. Wrinkling is change, not wrinkling is not change. That which does not change originally has no birth or death. How can it endure those births and deaths within it?' Upon hearing the Buddha's words, the King suddenly awakened to true permanence, no longer clinging to the view of annihilation.
Ananda immediately arose from his seat, prostrated before the Buddha (until) the Tathagata spoke of those who are pitiable.
Ananda arose and said to the Buddha, 'If this nature of seeing and hearing is certainly non-arising and non-ceasing, why does the World Honored One say that we have lost our true nature and act in a deluded manner?' Thereupon, the Buddha lowered his arm, rotated his hand downwards, and showed Ananda, saying, 'Do you see my hand, is it upright or inverted?' Ananda said, 'If sentient beings in the world generally consider this to be inverted, then I do not know who is upright and who is inverted. To take the lowered position as upright and the raised position as inverted is truly a deluded view.' However, this inversion is merely a reversal of the beginning and the end. The body of the arm is fundamentally one, but due to clinging emotions, the perception is altered. By analogy, the Dharmakaya (Dharma body) is fundamentally the same, but it becomes different due to delusion. From this kind of explanation, one knows that the Tathagata's body is Right and Universal Knowledge (正遍知), and your bodies are called nature-inversion (性顛倒). The nature is not lost; it is because of the inversion of nature that it is lost. Moreover, in what place do you call it inversion? Is it not delusion within enlightenment? I often say that form (色), mind (心), all conditions (諸緣), and all objects of the mind (心所使諸所緣法) are only manifestations of the mind. Form refers to the six sense organs (六根), mind refers to consciousness (意識), the activities of the mind refer to the two fruits of good and evil, the two retributions of dependent and proper (依正二報), and phenomena refer to all things (萬法). This means that all these things arise from the Tathagata's perfect and wonderful mind, like images appearing in a mirror, the whole is the mirror. Your illusory body and mind are all manifestations of the wonderfully bright mind-mirror. It is just that instead of directly realizing the wonderful brightness within illusion, you lose the fundamental wonderfulness and cling to illusion. Is this not delusion? A person in enlightenment, regarding
彼性體真空。認為妙明。而不認為晦昧。于彼色相。認為緣影。而不認為實有。蓋以圓妙明心。本非空色。全一真覺。由妄塵瞥起。五陰敝覆。成晦昧相。於是轉覺體為頑空。晦妙明為妄色。空色既立。想相競生。色想雜和。遂有身相。妄有緣氣。于中積聚。內則隨相蕩搖。外則逐境奔逸。昏擾擾相。安得認為心體。圓覺經云。妄認四大為自身相。六塵緣影為自心相。獨非迷耶。一復迷此。遂謂此心決定。在吾色身之內。而不知此心大周沙界。細入無倫。譬之大海。今汝認一浮漚以為全潮。窮盡溟渤。得非迷中倍人。蓋漚波無體。認為海水。既已迷矣。又認一漚。以為大海全潮。非迷中倍人乎。迷中倍人。顛倒行事。如以手垂為正者。然謂之遺失。亦固宜爾。
阿難承佛悲救深誨(至)惟垂哀愍為我宣說。
阿難承佛誨旨。因悟妙明心地常住不遺。然我現以緣心聽法。未敢認為本元心地。故請拔除疑根。佛告阿難。汝以緣心聽法。此但能緣之心。因聲而有。聲止則無。亦非法性。且我所說法。如以手指月。離指方能得月。聞教自合觀心。若以分別我說法音。為汝心者。此心自應離分別音。有分別性矣。其如離聲即無。譬如客寄旅亭。暫止便去。終非常住。若是掌亭之人。終無所去。無所去者。稱為亭主。
【現代漢語翻譯】 現代漢語譯本：它的自性本體是真空，卻認為它是精妙光明，而不認為它是昏暗不明。對於那些色相，認為它們是因緣而生的影子，而不認為是真實存在的。這是因為圓滿精妙光明的真心，本來就不是空和色，完全是純一的真覺，由於虛妄的塵埃突然興起，五陰遮蔽覆蓋，形成了昏暗不明的相狀。於是就把覺悟的本體轉變為頑固的空無，把精妙光明變為虛妄的色相。空和色既然確立，種種想像就競相產生。色和想雜合在一起，於是就有了身相。虛妄地產生緣氣，在其中積聚。內在則隨著相狀而動盪搖擺，外在則追逐外境而奔波放縱，這種昏亂擾攘的相狀，怎麼能認為是心的本體呢？《圓覺經》說：『虛妄地認為四大是自身的相狀，六塵緣影是自心的相狀。』這難道不是迷惑嗎？一次又一次地迷惑於此，於是就說這個心決定就在我的色身之內，而不知道這個心廣大周遍沙界，細微到無以倫比。譬如大海，現在你認為一個浮漚就是全部的潮水，窮盡了整個大海，這難道不是在迷惑中更加迷惑嗎？因為漚波沒有自體，認為它是海水，就已經迷惑了，又認為一個浮漚，就是大海全部的潮水，這難道不是在迷惑中更加迷惑嗎？在迷惑中更加迷惑，顛倒行事，就像把手倒垂認為是正確的。這樣說你遺失了真心，也是很自然的。
阿難承受佛陀的慈悲救護和深刻教誨，（至）只希望您慈悲憐憫，為我宣說。
阿難承受佛陀的教誨宗旨，因此領悟到精妙光明的心地是常住不遺失的。然而我現在用緣心聽法，不敢認為這是本元的心地，所以請求拔除疑惑的根源。佛陀告訴阿難：你用緣心聽法，這只是能攀緣的心，因為聲音而產生，聲音停止就沒有了，也不是法性。而且我所說的法，就像用手指指月亮，離開手指才能看到月亮。聽聞教法自然應當觀照自心。如果把分別我說法聲音，作為你的心，那麼這個心自然應當離開分別聲音，具有分別的自性。如果離開聲音就沒有了，譬如客人寄住在旅館，暫時停留就離開了，終究不是常住的。如果是掌管旅館的人，始終沒有離開。沒有離開的人，稱為旅館的主人。
【English Translation】 English version: Its self-nature is inherently emptiness (性體真空), yet it is regarded as wondrously bright (妙明), and not as obscure (晦昧). Regarding those forms (色相), they are considered to be shadows arising from conditions (緣影), and not as truly existent (實有). This is because the perfectly wondrously bright mind (圓妙明心) is originally neither emptiness nor form, but entirely pure true awareness (全一真覺). Due to the sudden arising of illusory dust (妄塵), the five aggregates (五陰) obscure and cover it, forming an obscure appearance. Thus, the body of awareness is transformed into stubborn emptiness, and wondrous brightness into illusory form. Once emptiness and form are established, various thoughts arise in competition. Form and thought mix together, and thus there is the appearance of a body. Illusory conditioned energy (緣氣) arises, accumulating within. Internally, it sways and shakes with the forms; externally, it chases after and indulges in external environments. How can this confused and disturbed state be considered the essence of the mind? The Surangama Sutra says: 'Falsely recognizing the four great elements (四大) as the appearance of one's own body, and the shadows of the six sense objects (六塵) as the appearance of one's own mind.' Is this not delusion? Deluding oneself again and again, one then says that this mind is definitely within my physical body, not knowing that this mind is vast, pervading countless worlds (沙界), and subtle beyond comparison. It is like the ocean; now you consider a single bubble to be the entire tide, exhausting the entire sea. Is this not being doubly deluded in delusion? Because the bubble has no substance, considering it to be seawater is already delusion. To then consider a single bubble to be the entire tide of the ocean, is this not being doubly deluded in delusion? Being doubly deluded in delusion, one acts perversely, like considering hanging one's hand upside down to be correct. Thus, it is only natural to say that you have lost it.
Ananda, receiving the Buddha's compassionate salvation and profound teachings, (to) only hopes that you will have compassion and pity, and explain it for me.
Ananda, receiving the Buddha's teachings, thus realized that the wondrously bright mind-ground is constant and not lost. However, I am now listening to the Dharma with a conditioned mind (緣心), and dare not consider this to be the original mind-ground, so I ask to remove the root of doubt. The Buddha told Ananda: You are listening to the Dharma with a conditioned mind. This is only the mind that can grasp at conditions, arising because of sound, and ceasing when the sound stops. It is also not the nature of Dharma. Moreover, the Dharma that I speak is like pointing at the moon with a finger; only by leaving the finger can one see the moon. Hearing the teachings should naturally involve observing one's own mind. If you take the sound of my Dharma speech as your mind, then this mind should naturally be separate from the sound of speech, and have the nature of discrimination. If it ceases when separated from sound, it is like a guest staying in a hostel, stopping temporarily and then leaving, ultimately not permanent. If it is the person in charge of the hostel, they never leave. The one who does not leave is called the owner of the hostel.
若汝真心。自是常住主人。終無所去。云何離聲便無。不惟離聲無性。但離諸色相分別。亦無見相而有。不屬於空。離相而無。不屬於色。非色非空。是在外道拘舍離等。昧為冥諦。不知此處。正好商量。且分別之性。離塵而無。是見色還色。見聲還聲。各有所還。即如客寄旅亭暫止便還。何為汝主。於是發問。正要討個不還不去之主人。而阿羅不知。故請宣說妙明元心。云何無還。
佛告阿難且汝見我(至)是故如來名可憐愍。
佛以妙明元心。乃汝真心無朕。發悟良難。故花見精。方便開示。蓋見精明元。即匿王觀河之見也。此個見精明元。雖非精妙明心。猶如二月非是月影。何以故。見精明元。亦是緣塵之見。雖屬於妄。但無分別。猶近於真。取譬非遠。如人捏目而見二月。捏止則月復為一體。非若水中之月端有二相。而水中之月。即緣塵分別之影事也。去真遠矣。學道之人不識真。只為從前認識神。無量劫來生死本。癡人認作本來人。惟此分別之性。緣塵而有。離塵則無。故各有所還。今為歷示有還之義。觀此講堂。見日則明。吾以明還日輪。見月而暗。吾以暗還黑月。通還戶牖。壅還墻宇。緣還分別。頑還虛空。郁𡋯還塵。清明還霽。此諸變化。各還本因。無不還者。則汝見精。當還何所。若
【現代漢語翻譯】 現代漢語譯本 如果你真的是真心，那自然是常住的主人，終究不會離去。怎麼會離開聲音就沒有了呢？不僅僅是離開聲音就沒有自性，即使是離開各種色相的分別，也沒有能見的相而存在，不屬於空；離開相就沒有，不屬於色。非色非空的狀態，是外道拘舍離（一種外道）等，錯誤地認為是冥諦（宇宙的根本原理），不知道這個地方，正好可以商量。而且分別的自性，離開塵境就沒有，是見色還於色，見聲還於聲，各自有所歸還，就像客人寄住在旅館，暫時停留就離開，怎麼會是你的主人呢？於是提出問題，正是要找到一個不歸還、不離去的主人，而阿難（佛陀的弟子）不知道，所以請佛宣說妙明元心（清凈光明的本覺真心），為什麼是無所歸還的。
佛告訴阿難：且你看見我（到）所以如來（佛陀）名叫可憐愍（值得憐憫）。
佛用妙明元心（清凈光明的本覺真心），是你真心本無形跡，難以啓發領悟，所以用眼花見精（眼花所見的虛妄影像）來方便開示。大概見精明元（能見的精明之源），就是匿王（一位國王）觀河之見。這個見精明元（能見的精明之源），雖然不是精妙明心（精妙光明的真心），就像二月的影子不是真正的月亮一樣。為什麼呢？見精明元（能見的精明之源），也是緣于塵境的見，雖然屬於虛妄，但沒有分別，還接近於真。取譬喻來說，就像人揉眼睛而看見兩個月亮，停止揉眼睛，月亮又恢復成一個整體，不像水中的月亮，確實有兩個不同的影像。而水中的月亮，是緣于塵境分別的虛幻事物，離真理就遠了。學道的人不認識真理，只因爲從前認識了神識，無量劫以來的生死根本，癡迷的人卻把它當作本來面目。只有這種分別的自性，緣于塵境而有，離開塵境就沒有，所以各自有所歸還。現在為你一一指出有歸還的意義。觀察這個講堂，見到太陽就明亮，我把明亮歸還給太陽；見到月亮就昏暗，我把昏暗歸還給黑月；通暢歸還給門窗，阻塞歸還給墻壁；因緣歸還給分別，頑固歸還給虛空，昏暗污濁歸還給塵土，清澈明亮歸還給晴朗。這些變化，各自歸還到原來的原因，沒有不歸還的。那麼你的見精（能見的精明），應當歸還到哪裡呢？如果
【English Translation】 English version If you are truly sincere, then you are naturally the constant master, and will never leave. How can it be that without sound, there is nothing? It's not just that without sound there is no self-nature, but even without the discrimination of various forms and appearances, there is no seeing appearance and existence, not belonging to emptiness; without appearance, there is nothing, not belonging to form. This state of neither form nor emptiness is what the heretic Kushali (a type of heretic) and others mistakenly consider to be the Pradhana (the fundamental principle of the universe), not knowing that this is a good place to discuss. Moreover, the nature of discrimination, without the dust, does not exist. It is seeing form returning to form, seeing sound returning to sound, each returning to its origin, just like a guest staying temporarily in an inn and then leaving. How can that be your master? Therefore, the question is raised precisely to find a master who does not return or leave, but Ananda (Buddha's disciple) does not know, so he asks the Buddha to explain the wonderful, bright, original mind (the pure, luminous, original awakened mind), why it is without return.
The Buddha told Ananda: Moreover, you see me (to) Therefore, the Tathagata (Buddha) is called pitiable (worthy of compassion).
The Buddha uses the wonderful, bright, original mind (the pure, luminous, original awakened mind), which is your true mind without any traces, difficult to inspire enlightenment, so he uses the flower seen by the eye (the illusory image seen by the eye) to conveniently reveal it. Probably the seeing essence bright origin (the source of the bright essence of seeing), is the seeing of the river by King Prasenajit (a king). This seeing essence bright origin (the source of the bright essence of seeing), although not the exquisite bright mind (the exquisite bright true mind), is like the second moon's shadow not being the real moon. Why? The seeing essence bright origin (the source of the bright essence of seeing), is also the seeing that arises from the dust, although it belongs to illusion, it has no discrimination, and is still close to the truth. To take an analogy, it is like a person rubbing their eyes and seeing two moons, stopping rubbing their eyes, and the moon returns to being one whole, unlike the moon in the water, which truly has two different images. And the moon in the water, is the illusory thing that arises from the discrimination of the dust, and is far from the truth. People who study the Way do not recognize the truth, only because they previously recognized the consciousness, the root of birth and death for countless kalpas, and deluded people take it as their original face. Only this nature of discrimination, arises from the dust, and without the dust, it does not exist, so each returns to its origin. Now I will point out to you one by one the meaning of having a return. Observe this lecture hall, seeing the sun it is bright, I return the brightness to the sun; seeing the moon it is dark, I return the darkness to the dark moon; openness returns to the doors and windows, obstruction returns to the walls; causes return to discrimination, stubbornness returns to emptiness, darkness and turbidity return to dust, clarity and brightness return to clear weather. These changes, each return to their original cause, there is nothing that does not return. Then where should your seeing essence (the bright essence of seeing) return to? If
還於明。則不明之時。不復見暗。彼八因者。種種差別。而此見精無有差別。是見不隨境。還亦既明甚。彼可還者。自然非汝。其不還者。非汝而誰。於此見得。則知汝心本妙清凈。汝自迷悶。喪本受輪。名可憐愍。
此以見精明元。為能見之性。妙精明心。為離見之體。如第二之月。即于月邊。別有圓影。非月實有此影。乃捏目之妄所成。以喻能見之性。雖非離見之體。非於體上實有。斯見但虛妄所成耳。
阿難言我雖識此見性無還(至)性汝不真取我求實。
阿難又言。我雖識此見精不還。云何得知是我真性。意謂。我已識見精。是第二月矣。何謂真月。佛令試於物象中決而擇之。六凡四聖。見量雖異。見性不殊。汝今諦觀四天王所住宮殿。中間遍觀水陸空行種種形像。于中分別自他。誰是我體。誰為物像。極汝見源。上極日月。下極輪圍。中極萬物。凡所見者咸物非汝。然物類雖殊。咸汝見精清凈之所矚。是汝非物。此精妙明。是非汝之見性乎。汝若以見為物。則我之見亦物也。物則可見。汝亦可以見吾之見矣。如不能何。若謂吾與汝同見是物。謂之能見吾見可矣。方吾離物之時。汝又何以不能見吾不見之處乎。縱使汝能見吾不見之處。自然非彼不見之相。蓋彼謂吾有不見之處。是亦能見吾
【現代漢語翻譯】 現代漢語譯本 歸還於光明。那麼在沒有光明的時候，也就不再見到黑暗。那八種因緣有種種差別，而這能見的精元卻沒有差別。這說明能見之性並不隨外境而轉移。既然已經非常明白，那些可以歸還的東西，自然不是你。那些不能歸還的東西，如果不是你，又是誰呢？如果能在此處有所領悟，就能知道你的心本來是微妙清凈的，是你自己迷惑昏昧，喪失了根本而承受輪迴，真是可憐可嘆。
這裡以能見的精元光明，作為能見的本性；以微妙精明的心，作為脫離能見的本體。就像第二個月亮，就在真月旁邊，另外有一個圓形的影子。這個影子並不是月亮本身就有的，而是揉眼睛的虛妄所造成的。用它來比喻能見的本性，雖然不是脫離能見的本體，但也不是在本體上真實存在的。這種能見，只不過是虛妄所造成的罷了。
阿難說：『我雖然認識到這能見之性沒有歸還（的可能），（直到）本性，您不要錯誤地理解，我是在尋求真實。』
阿難又說：『我雖然認識到這能見的精元不能歸還，怎麼才能知道這是我的真性呢？』意思是說：『我已經認識到能見的精元，是第二個月亮了，那麼什麼是真正的月亮呢？』佛讓他在物象中分辨選擇。六凡四聖，見的程度雖然不同，但能見的本性沒有差別。你現在仔細觀察四天王所居住的宮殿，中間普遍觀察水陸空行各種各樣的形像，在其中分辨自己和他者，誰是我的本體，誰是外物形像。窮盡你見的源頭，上到日月，下到輪圍山，中間到萬物。凡是你所見到的，都是外物而不是你。然而物類雖然不同，都是你見精清凈所照見的。這是你而不是外物。這精妙光明，難道不是你的見性嗎？你如果認為見是外物，那麼我的見也是外物了。外物就可以被看見，你也可以看見我的見了。如果不能，又怎麼說呢？如果說我和你一同看見這個外物，說成是能看見我的見，還可以。當我和外物分離的時候，你又怎麼不能看見我沒有看見的地方呢？縱然你能看見我沒有看見的地方，自然不是那個沒有看見的景象。因為他說我有沒看見的地方，也就是能看見我的』
現代漢語譯本 專有名詞: 阿難 (Ananda): 佛陀的十大弟子之一，以多聞第一著稱。 四天王 (Caturmaharajakayikas): 佛教的護法神，居住在須彌山的山腰。 輪圍山 (Cakravada): 佛教宇宙觀中圍繞世界的鐵圍山。
【English Translation】 English version Returning to light. Then, in times of darkness, darkness is no longer seen. Those eight causes have various differences, but this seeing essence has no difference. This shows that the nature of seeing does not follow external circumstances. Since it is already very clear, those things that can be returned are naturally not you. Those things that cannot be returned, if not you, then who are they? If one can have some understanding here, one can know that your mind is originally wonderfully pure, but you yourself are confused and deluded, losing the root and enduring reincarnation, which is truly pitiful and lamentable.
Here, the bright essence of seeing is taken as the nature of seeing; the wonderfully bright mind is taken as the body that is separate from seeing. Like the second moon, there is another round shadow next to the real moon. This shadow is not something that the moon itself has, but is caused by the delusion of rubbing the eyes. It is used to illustrate the nature of seeing, although it is not separate from the body of seeing, it is not truly present on the body. This seeing is merely caused by delusion.
Ananda said, 'Although I recognize that this nature of seeing has no return (possible), (until) the nature, do not misunderstand, I am seeking the truth.'
Ananda also said, 'Although I recognize that this seeing essence cannot be returned, how can I know that this is my true nature?' The meaning is: 'I have already recognized that the seeing essence is the second moon, so what is the real moon?' The Buddha asked him to distinguish and choose among objects. The six realms of mortals and the four levels of sages, although the degree of seeing is different, the nature of seeing has no difference. You now carefully observe the palaces where the Four Heavenly Kings reside, and in between, universally observe the various forms of beings walking on water, land, and in the air. Distinguish between self and others, who is my body, and who are external objects. Exhaust the source of your seeing, up to the sun and moon, down to Mount Cakravada, and in between to all things. All that you see are external objects and not you. However, although the types of things are different, they are all illuminated by the pure seeing essence of you. This is you and not external objects. Is this wonderful brightness not your seeing nature? If you think that seeing is an external object, then my seeing is also an external object. External objects can be seen, and you can also see my seeing. If you cannot, then how can you say that? If you say that you and I see this external object together, saying that you can see my seeing is acceptable. When I am separated from external objects, how can you not see the place where I have not seen? Even if you can see the place where I have not seen, it is naturally not the appearance of not seeing. Because he says that I have a place where I have not seen, that is, he can see my'
English version Proper Nouns: Ananda: One of the Buddha's ten great disciples, known for his excellent memory. Caturmaharajakayikas: The Four Heavenly Kings, guardian deities in Buddhism, residing on the waist of Mount Sumeru. Cakravada: The Iron Mountains surrounding the world in Buddhist cosmology.
不見之處矣。自然非彼不見之相。何以故。不見本自無相。非汝見所能及也。若不能見吾不見之相。則見精自是非物。見既非物。非汝而誰。若謂見是物者。是物亦能見矣。汝既見物。物亦見汝。有情無情體性紛錯。畢竟世間以何作主。故曰不成安立。若汝見時。是汝獨見。非我所見。見性廓然周遍法界。清凈圓明即汝真性。真性在汝而不自知。反取我言以求其實耶。此解頗明。竟宜細玩。
阿難白佛言世尊若此見性(至)遍能含受十方國土。
阿難又白佛言。若見性在我。六凡四聖本無差別。云何卻有舒縮。如我承佛神力。觀初禪天王勝藏宮殿鄰日月宮。此見周圓遍娑婆國土。何其高廣。退歸祇林。秪見伽藍。清心戶堂。但瞻檐廡。云何此見縮大成小。為當墻宇。夾令斷絕。佛言。此屬前塵大小。不應說言見有舒縮。譬如方圓器中。各有定體。除器觀空。空乃無量。離塵觀性。自契本真。汝謂入室之日。縮見令小。仰觀天日。是誰挽見令高。若築牆宇。能夾見斷。穿為小竇。寧無斷續之跡乎。是義不然。無庸情計。一切眾生。隨塵失性。為物所轉。以故觀大觀小。亦如空隨器變。能轉物者。即如除器觀空。故即心圓明。遍含國土。蓋毛端國土。本非大小。合受之理。不假神變。但除情器。即廓爾現前。
【現代漢語翻譯】 現代漢語譯本： 沒有不能看見的地方。自然就不是你所認為的『不見』的相狀。為什麼呢？因為『不見』的本性本來就沒有相狀，不是你的見效能達到的。如果你不能看見我所說的『不見』的相狀，那麼你的見精就不是物體。見既然不是物體，那麼不是你又是誰呢？如果說見是物體，那麼這個物體也能看見了。你既能看見物體，物體也能看見你，有情和無情的體性混雜錯亂，那麼到底世間以什麼作為主宰呢？所以說不能成立安立。如果你看見的時候，是你自己看見，不是我看見。見性廓然周遍法界，清凈圓明就是你的真性。真性在你自身，但你卻不自知，反而用我的話來尋求它的真實意義嗎？這個解釋很明白了，應該仔細玩味。
阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）對佛說：『世尊，如果這個見性（seeing-nature）……遍能含受十方國土。』
阿難又對佛說：『如果見性在我，那麼六凡（六道輪迴中的天、人、阿修羅、畜生、餓鬼、地獄）和四聖（聲聞、緣覺、菩薩、佛）本來就沒有差別，為什麼卻有舒張和收縮呢？比如我承蒙佛的神力，觀看初禪天王勝藏宮殿，它毗鄰日月宮，這個見性周圓遍佈娑婆國土（Saha world，我們所居住的這個世界）。那是多麼高廣啊！退回到祇樹給孤獨園（Jetavana Anathapindika-arama，佛陀常住的精舍），只能看見伽藍（Sangharama，寺院），清心戶堂，只能看到屋檐。為什麼這個見性會縮小，從大變成小呢？難道是被墻壁夾住，令其斷絕了嗎？』佛說：『這屬於前塵（past objects）的大小，不應該說見有舒張和收縮。譬如方形或圓形的器皿中，各有一定的形狀。除去器皿來看虛空，虛空才是無量的。離開塵境來觀察自性，自然契合本真。你說進入房間的時候，見性縮小了；仰望天上的太陽，是誰拉動你的見性讓它升高呢？如果築起墻壁，就能夾斷見性，那麼穿個小洞，難道沒有斷續的痕跡嗎？這個道理是不對的，不要胡亂猜測。一切眾生，隨著塵境而迷失自性，被外物所轉動，因此觀看大的或小的，就像虛空隨著器皿而變化一樣。能夠轉動外物的人，就像除去器皿來觀察虛空一樣。所以說，心是圓滿光明的，遍含國土。大概毛端上的國土，本來就沒有大小，完全接受的道理，不需要憑藉神通變化。只要除去情識和器量，自然就廓然現前。』
【English Translation】 English version: There is no place where it does not see. Naturally, it is not the appearance of 'not seeing' as you perceive it. Why? Because the nature of 'not seeing' is originally without appearance, beyond what your seeing-nature can reach. If you cannot see the appearance of my 'not seeing,' then your seeing-essence is not a thing. Since seeing is not a thing, who else is it but you? If you say that seeing is a thing, then that thing can also see. You can see things, and things can see you, the natures of sentient and insentient beings are mixed and confused. After all, what does the world take as its master? Therefore, it is said that it cannot establish a firm foundation. When you see, it is you who see, not I. The seeing-nature is vast and pervades the Dharma Realm (Dharmadhatu, the realm of all phenomena), pure and perfect, which is your true nature. The true nature is within you, but you do not know it yourself, and instead use my words to seek its true meaning? This explanation is quite clear; it should be carefully contemplated.
Ananda (one of the ten principal disciples of the Buddha, known for his excellent memory) said to the Buddha: 'World Honored One, if this seeing-nature...can universally contain and receive the ten directions of lands.'
Ananda further said to the Buddha: 'If the seeing-nature is within me, then there is originally no difference between the Six Realms (the realms of gods, humans, asuras, animals, hungry ghosts, and hell beings in the cycle of rebirth) and the Four Noble Ones (Sravakas, Pratyekabuddhas, Bodhisattvas, and Buddhas). Why is there expansion and contraction? For example, I rely on the Buddha's divine power to observe the palace of King Suddhodana in the first Dhyana heaven, which is adjacent to the palaces of the sun and moon. This seeing is complete and pervades the Saha world (Saha world, the world we live in). How vast and expansive it is! Returning to Jetavana Anathapindika-arama (Jetavana Anathapindika-arama, the monastery where the Buddha often stayed), I can only see the Sangharama (Sangharama, monastery), the pure-hearted hall, and only the eaves. Why does this seeing shrink, changing from large to small? Is it because the walls are clamping it, causing it to be cut off?' The Buddha said: 'This belongs to the size of past objects; it should not be said that seeing has expansion and contraction. For example, in square or round containers, each has a fixed shape. If you remove the container and observe the space, the space is limitless. If you leave the realm of objects and observe the nature, you will naturally be in accordance with the original truth. You say that when entering a room, the seeing-nature shrinks; when looking up at the sun in the sky, who is pulling your seeing-nature to make it rise? If building walls can clamp and cut off seeing, then piercing a small hole, would there not be traces of discontinuity? This reasoning is not correct; do not speculate wildly. All sentient beings, following objects, lose their nature and are turned by external things. Therefore, observing large or small is like space changing with the container. Those who can turn objects are like removing the container and observing space. Therefore, the mind is perfectly bright and universally contains lands. The lands on the tip of a hair are originally neither large nor small, and the principle of complete acceptance does not require supernatural transformation. As long as you remove emotions and limitations, it will naturally appear clearly before you.'
楞伽云。未達境性心。起種種分別。達境性心已。分別即不生。真際云。既滅前塵。形量不立。一切即一。性乃圓成。一毛含國土。義蓋如此。
阿難白佛言世尊若此見精(至)唯垂大慈開發未悟。
阿難承佛指示。已知見精是我真性。則此妙性。現在我前。見必我真矣。不知能見此妙性者。復是何物。蓋我以身心分別妙性。而妙性則無分別。未曾分別我身。則我有分別之身心。與彼無分別之妙性。自是成兩。正如月與月影。終不可合而爲一。若現前所見。實是我心。令我能見。則所見者實我。而能見者非我。故曰見性實我。而身非我。非我則我之身心。終成外物。何異如來前所難言物能見我乎。阿難此問。既存能所。復落言筌。終非正問。而亦迷情之所難解者。
佛告阿難今汝所言(至)一時惶悚失其所守。
佛告阿難。汝言。見在我前。是義非實。若實在汝前。汝能實見。則此見精。為有力所。的可指示。汝于祗林。遍觀景物。現在汝前。無不可指。若見在汝前。亦當確指。何者為見。阿難答言。見在物中。與物揉雜。雖大聖不能剖析。必須離一切物別有自性。佛言。如是如是。汝又發明此諸物中。何者非見。阿難又言。物在見中。一覽收盡。我實遍見。何者非見。佛言。如是如是。夫
【現代漢語翻譯】 現代漢語譯本： 《楞伽經》說：『未能通達境與性的本性之心，就會產生各種各樣的分別。一旦通達境與性的本性，分別念就不會產生。』《真際經》說：『既然滅除了之前的塵境，形體的限量便不再成立，一切即為一，自性才得以圓滿成就。』『一毛孔包含整個國土』，大概就是這個意思。 阿難（Ananda，佛陀的十大弟子之一）對佛說：『世尊，如果這個見精（seeing essence，能見的精妙本質）……』（省略中間部分）『唯愿您垂憐大慈悲，開示那些尚未覺悟的人。』 阿難領會了佛陀的指示，已經知道見精就是我的真性。那麼這個妙性，現在就在我的眼前。所見必定是我的真性了。只是不知道能見此妙性的是什麼。因為我用身心來分別妙性，而妙性是沒有分別的，也未曾分別我的身。那麼我有分別的身心，與那無分別的妙性，自然就成了兩個東西。正如月亮與月亮的影子，終究不能合二為一。如果現在所見，確實是我的心，使我能夠看見，那麼所見的就是我，而能見的就不是我。所以說見性是真我，而身不是我。不是我，那麼我的身心，終究成了外物。這與如來之前所詰難的『外物能看見我嗎？』有什麼區別呢？』阿難的這個問題，既存在能見者和所見者，又落入了言語的陷阱，終究不是正確的提問。但也確實是迷惑不解的人難以理解的。 佛告訴阿難：『現在你所說的……』（省略中間部分）『一時之間驚慌恐懼，失去了自己的主張。』 佛告訴阿難：『你說見在你的眼前，這個說法是不真實的。如果它真的在你的眼前，你能夠真正地看見，那麼這個見精，作為一種有力的東西，是可以指出來的。你在祗樹給孤獨園（Jetavana Anathapindika-arama，佛教早期重要的寺院）里，遍觀各種景物，現在都在你的眼前，沒有什麼是不能指出來的。如果見在你的眼前，也應當明確地指出來，哪個是見？』阿難回答說：『見在事物之中，與事物揉合在一起，即使是大聖人也不能剖析出來，必須離開一切事物，另外有它自己的自性。』佛說：『是這樣的，是這樣的。』『你又說明這些事物中，哪個不是見？』阿難又說：『事物在見之中，一眼就能全部收納，我確實是普遍地看見，哪個不是見？』佛說：『是這樣的，是這樣的。』
【English Translation】 English version: The 《Laṅkāvatāra Sūtra》 says: 'The mind that has not attained the nature of objects and self, gives rise to various discriminations. Once the nature of objects and self is attained, discriminations will not arise.' The 《True Reality Sutra》 says: 'Since the previous dust realms are extinguished, the limitations of form are no longer established, everything is one, and the self-nature is perfectly accomplished.' 'A single hair contains the entire land,' that is probably the meaning. Ānanda (one of the ten major disciples of the Buddha) said to the Buddha: 'World Honored One, if this seeing essence (the subtle essence of seeing, the ability to see) ...' (omitting the middle part) 'I only hope that you will bestow great compassion and enlighten those who have not yet awakened.' Ānanda, understanding the Buddha's instructions, already knows that the seeing essence is my true nature. Then this wonderful nature is now before my eyes. What is seen must be my true nature. I just don't know what it is that can see this wonderful nature. Because I use body and mind to distinguish the wonderful nature, but the wonderful nature has no distinctions, and has never distinguished my body. Then my discriminating body and mind, and that non-discriminating wonderful nature, naturally become two things. Just like the moon and the moon's shadow, they can never be combined into one. If what is seen now is indeed my mind, enabling me to see, then what is seen is me, and what is able to see is not me. Therefore, it is said that the seeing nature is the true self, and the body is not me. If it is not me, then my body and mind will ultimately become external objects. What is the difference between this and the question that the Tathagata previously challenged, 'Can external objects see me?' Ānanda's question contains both the seer and the seen, and also falls into the trap of words, and is ultimately not a correct question. But it is indeed difficult for those who are confused to understand. The Buddha told Ānanda: 'Now what you say...' (omitting the middle part) 'For a time, they were frightened and lost their bearings.' The Buddha told Ānanda: 'You say that seeing is before your eyes, this statement is not true. If it is really before your eyes, and you can truly see it, then this seeing essence, as a powerful thing, can be pointed out. You are in the Jetavana Anathapindika-arama (an important early Buddhist monastery), viewing all kinds of scenery, which are now before your eyes, and there is nothing that cannot be pointed out. If seeing is before your eyes, it should also be clearly pointed out, which is seeing?' Ānanda replied: 'Seeing is in things, mixed with things, even the great sage cannot dissect it, it must be separated from all things, and have its own nature.' The Buddha said: 'It is so, it is so.' 'You also explain which of these things is not seeing?' Ānanda also said: 'Things are in seeing, and can be fully contained at a glance, I truly see everything, which is not seeing?' The Buddha said: 'It is so, it is so.'
即物非見。離物無見。二義無定。佛皆以如是印之者。蓋以色空等相。如虛空華。本無所有。不可指定。何得有是非是處。是以大眾之中。非阿羅漢者。一聞惶悚。茫然自失。喪其所守。
如來知其魂慮交懾(至)故能令汝出指非指。
於是文殊師利。從大眾中。頂禮佛足。合掌恭敬而白佛言。此諸大眾。不悟如來發明二種精見。色空是非是義。若此前緣色空等象。若是見者。當有所指。若非見者。應無所矚。而今不知二義所歸還是見耶。抑非見耶。特請如來發明。此諸物象與此見精元。是何物無是非是。佛告文殊。十方如來及大菩薩。自住三摩地中。了知萬法惟一圓融清凈寶覺。見與見緣。並所想相。如虛空華。本無所有。(見。根也。見緣。境也。所想識也)了諸緣法。同是菩提妙凈明體。云何于中。有是非是。蓋是天上真月。本無第二及彼水中之影。知其真者。中間自無是月非月之辨。如汝是文殊。豈得復有是文殊者。如是世尊。我是文殊。豈得復有是文殊者。若有是文殊者。文殊則有二相。我必不真。若真文殊。必無二相。是尚不立。安得加非。佛言。此見妙明。與諸空塵。亦復如是。妙明之見。喻如文殊真文殊也。空塵見緣。所謂是文殊者。二文殊也。然此見緣依真而起。如第二月。誰為是月
【現代漢語翻譯】 現代漢語譯本：執著於事物就不能見到真理，脫離事物也無法見到真理。這兩種觀點都沒有定論，佛陀都用『如是』來印證它們，是因為色、空等現象，就像虛空中的花朵，本來就不存在，無法明確指出。哪裡會有是與非的分別呢？因此，在聽眾中，那些還不是阿羅漢的人，一聽到這些話就感到驚慌恐懼，茫然不知所措，失去了自己所堅持的。\n\n如來知道他們心神交瘁，所以才能夠讓你們指出什麼是『指』，什麼不是『指』。\n\n這時，文殊師利菩薩從大眾中起身，頂禮佛足，合掌恭敬地對佛說：『這些聽眾不明白如來所闡明的兩種精妙的見解，即色、空、是、非的含義。如果之前的色、空等現象是『見』，那麼就應該有所指；如果不是『見』，那麼就應該沒有所見。但現在不知道這兩種含義最終歸於何處，到底是『見』還是『非見』？特別懇請如來開示，這些物象與這精妙的見地，到底是什麼東西沒有『是』與『非』的分別？』佛告訴文殊：『十方如來以及大菩薩，安住在三摩地中，了知萬法都是唯一圓融清凈的寶覺，見與見緣（境），以及所想的現象（識），都像虛空中的花朵，本來就不存在。（見，是根；見緣，是境；所想，是識）了知一切因緣法，都同樣是菩提妙凈明體，怎麼能在其中有『是』與『非』的分別呢？這就像天上的真月，本來就沒有第二個，以及水中之影。知道哪個是真月，中間自然就沒有『是月』或『非月』的爭論。就像你是文殊，怎麼會有另一個是文殊呢？』文殊回答說：『世尊，我是文殊，怎麼會有另一個是文殊呢？如果有一個是文殊，那麼文殊就有兩種形象，我就一定不是真的。如果是真的文殊，一定沒有兩種形象。『是』尚且不能成立，又怎麼能加上『非』呢？』佛說：『這精妙光明的見性，與諸空塵，也是如此。精妙光明的見性，比喻就像文殊，是真正的文殊。空塵見緣，就是所謂的『是文殊』，是第二個文殊。然而，這見緣依真而起，就像第二個月亮，誰才是真正的月亮呢？』
【English Translation】 English version: To cling to things prevents seeing the truth; to be detached from things also prevents seeing the truth. Neither of these two views is definitive, and the Buddha seals them with 'thusness' because phenomena such as form and emptiness are like flowers in the sky, inherently non-existent and impossible to pinpoint. Where can there be distinctions of right and wrong? Therefore, among the audience, those who are not yet Arhats feel panic and fear upon hearing these words, becoming lost and bewildered, losing what they hold onto.\n\nThe Tathagata, knowing their minds are exhausted, is able to have you point out what is 'pointing' and what is not 'pointing'.\n\nAt this time, Manjushri Bodhisattva rose from the assembly, prostrated at the Buddha's feet, and respectfully said to the Buddha with palms joined: 'These listeners do not understand the two subtle insights explained by the Tathagata, namely the meanings of form, emptiness, right, and wrong. If the previous phenomena of form, emptiness, etc., are 'seeing', then there should be something to point to; if it is not 'seeing', then there should be nothing to see. But now it is not known where these two meanings ultimately lead, whether it is 'seeing' or 'not seeing'? I especially request the Tathagata to reveal what these objects and this subtle seeing essence are, that have no distinction of 'is' and 'is not'.' The Buddha told Manjushri: 'The Tathagatas of the ten directions and the great Bodhisattvas, abiding in Samadhi, understand that all dharmas are the one perfect, harmonious, pure, and precious awareness. Seeing and the conditions for seeing (objects), as well as the phenomena of thought (consciousness), are like flowers in the sky, inherently non-existent. (Seeing is the root; the conditions for seeing are the objects; thought is consciousness.) Understanding that all conditioned dharmas are equally the wondrous, pure, and bright essence of Bodhi, how can there be distinctions of 'is' and 'is not' within them? This is like the true moon in the sky, which originally has no second moon, nor the reflection in the water. Knowing which is the true moon, there is naturally no debate about 'is moon' or 'is not moon' in between. Just as you are Manjushri, how can there be another who is Manjushri?' Manjushri replied: 'World Honored One, I am Manjushri, how can there be another who is Manjushri? If there is one who is Manjushri, then Manjushri has two forms, and I must not be true. If it is the true Manjushri, there must be no two forms. 'Is' cannot even be established, so how can 'is not' be added?' The Buddha said: 'This wondrously bright seeing nature, and all empty dusts, are also like this. The wondrously bright seeing nature is like Manjushri, the true Manjushri. The conditions for seeing in empty dusts are what is called 'is Manjushri', the second Manjushri. However, this seeing condition arises based on the true, like the second moon, who is the true moon?'
。又誰非月。但見真體。則是非自忘。故曰。但一月真。中間自無。是月非月。是知汝今若觀見塵而發明。終沉妄想。如以指喻指。終有彼我之是非。故不能出彼是非之網。由真精妙覺而發明者。則為真見。如以非指喻指。可出是非。得無分別。出指非指。即出是非是。互換之文。同一意旨。出謂出情計之網。言是非雙泯也。
△分別外道品第四
阿難白佛言世尊(至)見性斷滅云何見明。
阿難又白佛言。誠如法王所說。覺緣遍十方界。當住不滅。則與外道梵志所談冥諦。投灰所說真我。有何差別。世尊前言。見性周遍。非汝而誰。又言。即心圓明。遍含國土。即所謂覺緣遍十方界常住不滅者。然而黃髮之流。亦說真我。遍界所立冥諦。謂真性冥冥。體非生滅。外道非能見性。乃識情妄計。混濫真說耳。又世尊曾於楞伽山。為大慧說。外道常說自然。我說因緣。非彼境界。我今觀此覺性自然非生非滅。遠離一切虛妄顛倒。似非世尊前說之因緣。與彼外道所說之自然矣。夫既非生滅。則似乎自然。既非自然。則似乎因緣。既云遠離。又非因緣。云何開示。佛告阿難。我今如是方便開示。汝猶惑為自然。若謂自然。必須甄別。有個自然之體。汝今觀此妙明中。以何為體。若以明為體者。應不見暗。以
【現代漢語翻譯】 現代漢語譯本：再說，誰不是月亮呢？只要見到真實的本體，那麼是非自然就會消失。所以說，只要有一個真實的月亮，中間自然就沒有『是月』或『非月』的說法。由此可知，你現在如果觀察塵埃而試圖去闡明，最終只會沉溺於虛妄的想像，就像用手指比喻手指，最終總會有彼此是非的分別，所以不能跳出是非的羅網。由真實精妙的覺悟而闡明，那就是真正的見解，就像用『非指』來比喻手指，就可以跳出是非，得到沒有分別的境界。『出指非指』，就是跳出是非，是互相轉換的說法，意思是一樣的。『出』是指跳出情識計較的羅網，意思是說『是』和『非』都消泯了。
△分別外道品第四
阿難對佛說：『世尊……』（直到）『見性斷滅，如何見明？』
阿難又對佛說：『誠如法王所說，覺悟的因緣遍佈十方世界，應當安住于不滅的境界。』那麼這與外道梵志所說的『冥諦』（一種認為宇宙本源是不可知的黑暗實體的哲學觀點），以及投灰外道所說的『真我』（一種認為存在永恒不變的自我的哲學觀點），有什麼區別呢？世尊之前說，見性周遍，不是你又是誰呢？又說，『即心圓明，遍含國土』，這就是所謂的覺悟的因緣遍佈十方世界，常住不滅。然而那些頭髮發黃的人（指外道），也說『真我』，遍佈世界所建立的『冥諦』，認為真性是冥冥的，本體不是生滅的。外道不能真正見到自性，只是用意識情識去虛妄地推測，混淆了真實的說法罷了。而且世尊曾經在楞伽山，為大慧菩薩說，外道常常說『自然』（一種認為事物自然而然存在的哲學觀點），我說『因緣』（一種認為事物由各種條件和合而成的哲學觀點），這不是他們的境界。我現在觀察這個覺性，自然不是生，也不是滅，遠離一切虛妄顛倒，似乎不是世尊之前所說的因緣，而是外道所說的自然了。如果說不是生滅，那麼似乎是自然；如果說不是自然，那麼似乎是因緣；既然說是遠離，又不是因緣。要如何開示呢？』佛告訴阿難：『我現在這樣方便地開示，你仍然迷惑地認為是自然。如果認為是自然，必須加以甄別，有個自然之體。你現在觀察這個妙明之中，用什麼作為它的本體呢？如果用光明作為它的本體，那麼應該看不見黑暗。』
【English Translation】 English version: Furthermore, who is not the moon? Only by seeing the true essence will right and wrong naturally disappear. Therefore, it is said that with just one true moon, there is naturally no 'is moon' or 'is not moon' in between. Knowing this, if you now observe dust and try to elucidate, you will ultimately sink into delusional imagination, like using a finger to illustrate a finger, there will always be distinctions of self and other, right and wrong, and you will not be able to escape the net of right and wrong. That which is elucidated by true, subtle enlightenment is true insight, like using a 'non-finger' to illustrate a finger, one can escape right and wrong and attain a state without distinctions. 'Exiting finger, non-finger' means escaping right and wrong; these are interchangeable expressions with the same meaning. 'Exiting' refers to escaping the net of emotional calculations, meaning that both 'is' and 'is not' are extinguished.
△ Chapter Four: Distinguishing Heretics
Ananda said to the Buddha: 'World Honored One...' (until) 'If the seeing-nature is annihilated, how can seeing be clear?'
Ananda again said to the Buddha: 'Truly, as the Dharma King has said, the conditions of enlightenment pervade the ten directions and should abide in non-extinction.' Then what is the difference between this and the 'Primal Matter' (a philosophical view that the origin of the universe is an unknowable dark entity) spoken of by the heretic Brahmins, and the 'True Self' (a philosophical view that there is an eternal, unchanging self) spoken of by the ash-smearing heretics? The World Honored One previously said that the seeing-nature is all-pervasive; if not you, then who? And also said, 'The immediate mind is perfectly clear, universally containing lands,' which is what is meant by the conditions of enlightenment pervading the ten directions, constantly abiding and not being extinguished. However, those with yellowing hair (referring to heretics) also speak of the 'True Self,' and the 'Primal Matter' established as pervading the world, believing that the true nature is dark and that the essence is neither produced nor extinguished. Heretics cannot truly see the self-nature; they merely use consciousness and emotions to speculate falsely, confusing the true teachings. Moreover, the World Honored One once said to Mahamati on Mount Lanka that heretics often speak of 'Nature' (a philosophical view that things exist naturally), while I speak of 'Causation' (a philosophical view that things are formed by the combination of various conditions), which is not their realm. Now I observe this enlightening nature, which is naturally neither produced nor extinguished, and is far from all false inversions, seemingly not the causation previously spoken of by the World Honored One, but the nature spoken of by the heretics. If it is said that it is neither produced nor extinguished, then it seems to be nature; if it is said that it is not nature, then it seems to be causation; since it is said to be far removed, it is not causation. How should it be explained?' The Buddha told Ananda: 'Even though I am now explaining it in this expedient way, you are still confused and think it is nature. If you think it is nature, you must distinguish it; there is a natural essence. Now you observe this wondrous clarity; what do you use as its essence? If you use light as its essence, then you should not see darkness.'
空為體者。應不見塞。蓋自然之體。不隨境變。今皆不然。非自然矣。
阿難言必此妙見性(至)虛空云何隨汝執捉。
阿難言。今此妙見必非自然。今我發明是因緣生。但心猶未明。云何合因緣性。佛言。此見亦非逐因緣生。汝今見性現前。為復因明因暗。因空因塞而有。若因明有。應不見暗。若因暗有。應不見明。乃至因空因塞。義同明暗。又若緣空有見。應不見塞。緣塞有見。應不見空。乃至緣明緣暗。義同空塞。是知精覺妙明。非因非緣。亦非自然非不自然。無非不非。無是非是。蓋因緣自然是非等相。皆是妄情遍計分別。精覺妙明本無是事。故當離一切相遍計。既離。則圓成實體觸處現前。無非法性。所謂但離妄緣。即如如佛。汝今云何于中措心。以諸世間戲論名相。而得分別。如以手摩虛空。秪自勞耳。虛空云何受汝執捉。
阿難白佛言世尊必妙覺性(至)悲淚頂禮承受聖旨。
阿難又問。必此妙覺非因緣者。世尊云何嘗與比丘宣說。見性具四種緣。所謂因空而有。因明而顯。因心而知。因眼而見。是義云何。佛云。我說世間諸因緣相。非第一義諦。阿難我復問汝。世人說我能見。云何名見。云何名不見。阿難答言。世人因於日月燈光。見種種色相。名之為見。無此三種光明。
【現代漢語翻譯】 現代漢語譯本： 如果空性是其本體，那麼它就不應該被阻礙。因為自然之體，不隨外境而變化。現在（你的見解）卻不是這樣，那就不是自然之體了。
阿難說：『如果這個奇妙的見性（直到）虛空，怎麼會隨你執取和把握呢？』
阿難說：『現在這個奇妙的見性必定不是自然而有的。現在我所闡明的是因緣生起的。只是我還不明白，它怎麼能與因緣的性質相合呢？』佛說：『這個見性也不是隨因緣而生起的。你現在的見性顯現在眼前，是由於光明還是由於黑暗，是由於空曠還是由於阻塞而產生的呢？如果是由於光明而有，那麼就應該看不見黑暗；如果是由於黑暗而有，那麼就應該看不見光明。乃至由於空曠或由於阻塞，道理與光明和黑暗相同。又如果憑藉空曠而有見性，就應該看不見阻塞；憑藉阻塞而有見性，就應該看不見空曠。乃至憑藉光明或憑藉黑暗，道理與空曠和阻塞相同。由此可知，精妙覺悟的妙明，不是因緣所生，也不是非因緣所生，也不是自然而有的，也不是非自然而有的，無所謂是或不是，無所謂對或不對。因為因緣、自然、是、非等等現象，都是虛妄的情感，普遍計度分別出來的。精妙覺悟的妙明本來就沒有這些事情。所以應當遠離一切現象的普遍計度。既然遠離了，那麼圓滿成就的實體就會觸處現前，沒有哪一樣不是法性。所謂只要遠離虛妄的因緣，就是如如不動的佛。你現在怎麼在其中用心思量，用世間的戲論名相，來進行分別呢？就像用手去摩擦虛空，只是自己徒勞而已。虛空怎麼會接受你的執取和把握呢？』
阿難對佛說：『世尊，如果奇妙的覺性（直到）悲傷地流淚，頂禮佛足，接受聖旨。』
阿難又問：『如果這個奇妙的覺性不是因緣所生，那麼世尊您為什麼曾經對比丘們宣說，見性具備四種因緣，即由於空曠而存在，由於光明而顯現，由於心而知覺，由於眼睛而看見。這是什麼道理呢？』佛說：『我說的是世間的各種因緣現象，不是第一義諦。阿難，我再問你，世人說我能看見，怎麼叫做看見？怎麼叫做看不見？』阿難回答說：『世人憑藉日月燈光，看見種種色相，叫做看見。如果沒有這三種光明，
【English Translation】 English version: If emptiness is its substance, then it should not be obstructed. Because the nature of the natural state does not change with external circumstances. Now (your understanding) is not like this, then it is not the natural state.
Ananda said, 'If this wonderful seeing nature (up to) emptiness, how can it be grasped and held by you?'
Ananda said, 'Now this wonderful seeing nature must not be natural. Now what I am explaining is arising from conditions. It's just that I don't understand yet, how can it be consistent with the nature of conditions?' The Buddha said, 'This seeing nature is also not arising from following conditions. Your present seeing nature appears before you, is it produced because of light or because of darkness, because of emptiness or because of obstruction? If it is because of light, then darkness should not be seen; if it is because of darkness, then light should not be seen. Even due to emptiness or due to obstruction, the principle is the same as light and darkness. Also, if seeing arises from relying on emptiness, then obstruction should not be seen; if seeing arises from relying on obstruction, then emptiness should not be seen. Even relying on light or relying on darkness, the principle is the same as emptiness and obstruction. From this it can be known that the wonderful clarity of exquisite awareness is neither caused by conditions nor not caused by conditions, neither natural nor not natural, neither is nor is not, neither right nor wrong. Because phenomena such as conditions, nature, right, wrong, etc., are all false emotions, universally conceived and discriminated. The wonderful clarity of exquisite awareness originally does not have these things. Therefore, one should be apart from all phenomena of universal conception. Once apart, then the perfectly accomplished entity will appear everywhere, and nothing will not be the nature of Dharma. The so-called as long as one is apart from false conditions, one is the Thus Come One (Tathagata). How do you now use your mind in it, using worldly playful names and appearances to make distinctions? It's like rubbing the empty space with your hand, only tiring yourself. How can empty space accept your grasping and holding?'
Ananda said to the Buddha, 'World Honored One, if the wonderful awareness (up to) tearfully prostrates and receives the Holy Edict.'
Ananda further asked, 'If this wonderful awareness is not caused by conditions, then why did the World Honored One ever proclaim to the Bhikkhus that the seeing nature possesses four kinds of conditions, namely, it exists because of emptiness, it manifests because of light, it knows because of mind, and it sees because of eyes. What is the principle of this?' The Buddha said, 'What I am talking about are the various phenomena of worldly conditions, not the ultimate truth. Ananda, I ask you again, people say I can see, what is called seeing? What is called not seeing?' Ananda replied, 'People rely on the light of the sun, moon, and lamps to see various forms and appearances, which is called seeing. Without these three kinds of light,
則不能見。故名不見。不知此真見妙明。非和非合。不逐境生。不隨境滅。若無三種光明之時。名為不見者。合應不見黑暗。若必見暗。此但謂之無明耳。何謂無見。若明不見暗。暗不見明。如是二相。俱可名為不見。若復明暗二相。自相凌奪。非汝見性。于中暫無。則是二相俱可名之為見。是故當知。明暗通塞。皆為緣塵。俱非見體。必須離相見見。亦復當知見見之時。見非是見。蓋四義成就。(明暗通塞)已知見體之離相矣。而見見之時。見豈為見乎。蓋當人自有個見見者在。而見物之見。非真見也。天真見之體。猶自離見而非見所能及。又豈諸言說之所能及哉。故自然因緣及與和合。離緣離相。言說不及。妙菩提路。自非聲聞之徒狹劣無識之所與知。
吳興問。見精屬妄。何以真見覆見於妄。答。夫見精者。映色之性也。見雖屬妄。其性原真。當知見見之時。別無所見。只是見於見中之性耳。若未見性。性在見中。同名見精。若能見性。性超于見。方名見見。
△見妄品第五
爾時世尊憐憫阿難(至)何況分別非燈非見。
阿難一聞見見非見之旨。轉增迷悶。又復啟請。佛為指陳一切眾生二種顛倒分別見妄。何謂二種。一者眾生別業見妄。二者眾生同分見妄。別業者。一人妄見也。同
【現代漢語翻譯】 現代漢語譯本 則不能見到。所以叫做『不見』。要知道這真正的見性的妙明，不是和合也不是分離，不隨著外境產生，也不隨著外境消滅。如果沒有三種光明的時候，叫做『不見』，那麼應該也看不到黑暗。如果一定能看到黑暗，這隻能叫做『無明』。什麼叫做『無見』？如果光明不能見黑暗，黑暗不能見光明，像這樣的兩種現象，都可以叫做『不見』。如果光明和黑暗這兩種現象，互相侵奪，而你的見性，在其中暫時消失，那麼這兩種現象都可以叫做『見』。所以應當知道，光明、黑暗、通暢、阻塞，都是緣于外在的塵境，都不是見性的本體。必須離開現象才能見到見性。也應當知道，在見見性的時候，見性不是（我們通常所說的）見。大概有四種含義成就。（光明、黑暗、通暢、阻塞）已經知道了見性的本體是離相的了。而在見見性的時候，見怎麼會是（我們通常所說的）見呢？大概每個人自己都有一個能見見性的東西存在，而見事物的那種見，不是真正的見。天真見性的本體，仍然是遠離（我們通常所說的）見，而不是（我們通常所說的）見所能達到的。又怎麼是言語所能達到的呢？所以自然、因緣以及和合，離緣、離相，言語都無法表達。這微妙的菩提之路，不是聲聞乘那些狹隘無知的人所能理解的。
吳興（地名）問：見精（見性的精華）屬於虛妄，為什麼真正的見性又能在虛妄中顯現？回答：所謂見精，是映照顏色的性質。見雖然屬於虛妄，它的性質原本是真實的。應當知道在見見性的時候，沒有其他所見，只是見到了見性中的性質罷了。如果還沒有見到本性，本性就在見性之中，共同被稱為見精。如果能夠見到本性，本性就超越了見性，才能叫做見見性。
△見妄品第五
這時，世尊憐憫阿難（Ananda，佛陀的十大弟子之一）（省略中間內容）何況是分別非燈（燈火）非見（見性）。
阿難（Ananda）一聽到見見性不是（我們通常所說的）見的旨意，更加迷惑。又再次請求開示。佛為他指出了所有眾生的兩種顛倒虛妄的見解。什麼是兩種？一是眾生的別業見妄，二是眾生的同分見妄。別業，是一個人虛妄的見解。同
【English Translation】 English version Then it cannot be seen. Therefore, it is called 'not seeing.' Know that this true and wonderful brightness of seeing-nature is neither united nor separated, neither arising with the environment nor ceasing with the environment. If there is no threefold light, it is called 'not seeing,' then one should also not be able to see darkness. If one can definitely see darkness, this can only be called 'ignorance.' What is called 'no seeing'? If light cannot see darkness, and darkness cannot see light, such two aspects can both be called 'not seeing.' If these two aspects of light and darkness mutually usurp each other, and your seeing-nature temporarily disappears within them, then both of these aspects can be called 'seeing.' Therefore, you should know that light, darkness, unobstructedness, and obstruction are all due to external dust, and none of them are the substance of seeing. One must leave phenomena to see the seeing-nature. You should also know that when seeing the seeing-nature, seeing is not (what we usually call) seeing. There are probably four meanings accomplished. (Light, darkness, unobstructedness, and obstruction) It is already known that the substance of seeing-nature is apart from phenomena. And when seeing the seeing-nature, how can seeing be (what we usually call) seeing? Probably everyone has something within themselves that can see the seeing-nature, but the seeing that sees things is not true seeing. The substance of the natural seeing-nature is still far from (what we usually call) seeing, and not attainable by (what we usually call) seeing. How can it be attained by words? Therefore, nature, conditions, and union, being apart from conditions and phenomena, cannot be expressed by words. This subtle path of Bodhi is not something that those narrow-minded and ignorant followers of the Sravaka Vehicle can understand.
Wu Xing (place name) asked: The essence of seeing (the essence of seeing-nature) belongs to illusion, why can true seeing-nature manifest again in illusion? Answer: The so-called essence of seeing is the nature of reflecting colors. Although seeing belongs to illusion, its nature is originally true. You should know that when seeing the seeing-nature, there is nothing else to see, only the nature within the seeing-nature is seen. If one has not yet seen the nature, the nature is within the seeing, and they are jointly called the essence of seeing. If one can see the nature, the nature transcends seeing, and it can be called seeing the seeing-nature.
△ Chapter 5 On Seeing Illusion
At this time, the World Honored One, out of compassion for Ananda (Ananda, one of the Buddha's ten great disciples) (omitting the middle content) how much more so to distinguish between non-lamp (lamp light) and non-seeing (seeing-nature).
As soon as Ananda (Ananda) heard the meaning that seeing the seeing-nature is not (what we usually call) seeing, he became even more confused. He requested further clarification. The Buddha pointed out to him the two kinds of inverted and illusory views of all sentient beings. What are the two kinds? One is the separate karma seeing-illusion of sentient beings, and the other is the shared karma seeing-illusion of sentient beings. Separate karma is the illusory view of one person. Shared
分者。多人妄見也。由此妄見。循造妄業。當處發生。隨業受報。云何為別業妄見。如世間人目有赤眚。夜見燈光。別有圓影。五色重疊。然此圓影。為是燈色。為是見色。若燈色者。人當同見。而何以目眚之人。對燈獨見。若是見色。見已成色。而彼圓影。燈乎見乎。名為何等。是知不由境起。不由根起。乃從眚起。而即燈即見者妄矣。又若此影離燈而有。應非眼矚。云何眚人目見圓影。是即燈而見者既無實體。離燈而見者又無定處。而離燈離見者妄矣。是故當知色實在燈。見病為影。影之與見。成於目眚。故曰。影見俱眚。然而見眚者則非眚也。故曰。見眚非病。何者。目有眚病。則見圓影。而見其有眚病者。則我妙明真精。本來無病。不受眚病者也。故能卓見。我眼今有眚病眼眚。若除真見。自複本體如如。常住不動。終不應言此眚是燈是見。于中復有非燈非見。正如天上止惟一月。見真月者。安得復言有第二月乎。何者。第二之月。捏目所成。全是虛妄。不應窮詰。是有形耶。是無形耶。離見而成者耶。非離見而成者耶。此之燈影。義亦如是。了其無體。何用擬心。
云何名為同分妄見(至)清凈本心本覺常住。
云何名為同分妄見。譬彼閻浮提中若干國土。若一國人同感惡緣。則彼眾中睹一切
【現代漢語翻譯】 現代漢語譯本： 什麼是別業妄見？這是指多人產生的虛妄見解。由於這些虛妄見解，人們會不斷造作虛妄的業，並在相應的處境中發生，隨著所造的業而承受果報。什麼是別業妄見呢？比如世間有人眼睛裡有紅翳（shēng，眼病），晚上看燈光時，會看到燈光旁邊另外有一個圓形的影子，五顏六色重疊在一起。那麼，這個圓形的影子，是燈的顏色呢，還是眼睛看到的顏色呢？如果是燈的顏色，那麼所有人應該都能看到。為什麼只有眼睛有紅翳的人，對著燈光才能看到呢？如果是眼睛看到的顏色，那麼這個『見』已經形成了顏色，而那個圓形的影子，到底是燈呢，還是『見』呢？應該叫什麼呢？由此可知，它不是由外境產生的，也不是由眼根產生的，而是由紅翳產生的。因此，認為它既是燈又是『見』的看法是虛妄的。又如果這個影子離開燈而存在，那麼就不應該用眼睛去看。為什麼有紅翳的人能用眼睛看到圓形的影子呢？因此，認為既是燈又是『見』的看法沒有實體，認為離開燈而『見』的看法又沒有固定的處所，所以認為離開燈和『見』的看法是虛妄的。所以應當知道，顏色實在燈上，眼病產生了影子，影子和『見』的產生是由於眼睛的紅翳。所以說，影子和『見』都是紅翳造成的。然而，能看到紅翳的人，本身並沒有紅翳。所以說，能看到紅翳的『見』不是病。為什麼呢？眼睛有紅翳這種病，所以能看到圓形的影子。而能看到眼睛有紅翳這種病的人，他的妙明真精（指清凈的本性）本來就沒有病，是不受紅翳這種病影響的。所以能夠清楚地看到，我的眼睛現在有紅翳這種眼病。如果去除虛妄的『見』，自然恢復如如（指真如實相）的本體，常住不動。始終不應該說這個紅翳是燈，是『見』，或者其中還有非燈非『見』。正如天上只有一輪月亮，看到真月的人，怎麼能再說有第二個月亮呢？為什麼呢？第二個月亮，是揉眼睛造成的，完全是虛妄的，不應該去追問它是有形的呢，還是無形的呢，是離開『見』而產生的呢，還是不是離開『見』而產生的呢？這個燈的影子，道理也是這樣。瞭解它沒有實體，何必去妄加揣測呢？
什麼是同分妄見？（至）清凈本心本覺常住。
什麼是同分妄見？比如閻浮提（yán fú tí，佛教中的一個大洲）中的若干個國家，如果一個國家的人共同感受到惡劣的因緣，那麼這些人就會看到一切
【English Translation】 English version: What is separate karma delusion? This refers to the false views arising from many individuals. Due to these false views, people continuously create false karma, which manifests in corresponding circumstances, and they receive retribution according to the karma they have created. What is separate karma delusion? For example, if a person in the world has a red nebula (shēng, an eye disease) in their eye, when they look at a lamp at night, they will see an additional circular shadow next to the lamplight, with five colors overlapping. Now, is this circular shadow the color of the lamp, or the color seen by the eye? If it is the color of the lamp, then everyone should be able to see it. Why is it that only a person with a red nebula in their eye can see it when looking at the lamp? If it is the color seen by the eye, then this 'seeing' has already formed a color, and that circular shadow, is it the lamp, or is it the 'seeing'? What should it be called? From this, it can be known that it is not produced by the external environment, nor is it produced by the eye-root, but it is produced by the red nebula. Therefore, the view that it is both the lamp and the 'seeing' is false. Furthermore, if this shadow exists apart from the lamp, then it should not be seen with the eyes. Why can a person with a red nebula see a circular shadow with their eyes? Therefore, the view that it is both the lamp and the 'seeing' has no substance, and the view that it is 'seeing' apart from the lamp has no fixed place, so the view that it is apart from the lamp and the 'seeing' is false. Therefore, it should be known that the color is actually on the lamp, the eye disease produces the shadow, and the production of the shadow and the 'seeing' is due to the red nebula in the eye. Therefore, it is said that the shadow and the 'seeing' are both caused by the red nebula. However, the one who can see the red nebula does not have the red nebula themselves. Therefore, it is said that the 'seeing' of the red nebula is not a disease. Why? Because the eye has the disease of the red nebula, so it can see the circular shadow. But the one who can see that the eye has the disease of the red nebula, their wondrously bright true essence (referring to the pure nature) originally has no disease, and is not affected by the disease of the red nebula. Therefore, they can clearly see that my eye now has the eye disease of the red nebula. If the false 'seeing' is removed, the original suchness (referring to the true thusness) of the substance will naturally be restored, constantly abiding and unmoving. It should never be said that this red nebula is the lamp, is the 'seeing', or that there is something that is neither the lamp nor the 'seeing'. Just as there is only one moon in the sky, how can someone who sees the true moon say that there is a second moon? Why? The second moon is formed by rubbing the eyes, and is completely false, and should not be questioned whether it is with form or without form, whether it is produced apart from 'seeing' or not produced apart from 'seeing'. The meaning of this lamp shadow is also like this. Understanding that it has no substance, why bother to speculate about it?
What is shared karma delusion? (to) the pure original mind, original enlightenment, constantly abiding.
What is shared karma delusion? For example, in the Jambudvipa (yán fú tí, a continent in Buddhism) in several countries, if the people of one country commonly feel bad karma, then these people will see everything
不祥境界。日月星辰。陰陽災變。種種惡戾之相。無不具見。而彼別國眾生。本所不見。亦復不聞。此謂同分妄見。吾今為汝以同分別業。法喻互顯。進退合明。如彼別業見者。燈中圓影。但由眼眚而起。非燈所造。特根之妄。非見妄也。故曰。眚即見勞。非色所造。然非眚者終無見咎。例汝今日以目觀見山河大地國土眾生本來無實。亦似燈中圓影。見燈影者為有眚病。則此無實境界。亦可名為無始見病之所成。何以故。同無實故。圓覺經云。一切諸眾生。無始幻無明。如彼虛空華。依空而有相。意蓋如此。夫我眼根之見。與彼見緣之境。雖則現前。然亦不能造眚。此眚原我覺明見所緣者之所造。覺緣於物而起分別。即為覺所緣者。此實造眚。惟我本覺明心。覺諸緣者。則非眚也。本覺如好眼。覺明如眼病。根境如燈影。但覺所覺之眚。則此覺已不墮于眚中。所謂見病非眚。此實見見。云何復以覺聞知見眚中之事而名之哉。前云。見見之時。見非是見。正答此問。是故汝今但見人見我。及諸世間十類眾生皆屬見眚。非見眚者。蓋當人自有個見眚者在。乃本來見體。名見精真性。不得名見。前云。見非是見。意蓋如此。其曰同分妄見者。是以別業為例。以彼一人。例此一國。一人病目。燈影由生。一國瘴惡。災變互起。
見影見災。同歸妄見。又復以此一國。例彼大千。同是覺明。無漏妙心。依真起妄。見聞覺知。虛妄病緣。和合妄生。和合妄死。若能遠離諸和合緣。及不和合。則是除滅諸生死因。圓滿菩提。不生滅性。清凈本心。本覺常住。溫陵曰。諸和合緣。乃因境而起妄念粗相。不和合者。離緣獨證。乃法執細相。能虧菩提。起生滅。污凈心。淪本覺。故當遠離是已。
△覺非和合品第六
阿難先悟本覺妙明。本非因緣。非自然性。而猶未明如是覺元。非和合生。非不和合。此為覺心餘塵。故世尊再與辨之。復舉前塵而問。
阿難汝雖先悟本覺妙明性(至)及諸群塞亦復如是。
阿難汝以一切世間妄想。和合諸因緣性而自疑。以為證菩提心由和合。起作是見者。則汝以為妙凈見精。為與明和。為與暗和。為與通和。為與塞和。設一有所和。即涉妄塵。而非妙凈。若和明者。明已現前。何處雜見。見之與相。目擊可辨。明見相雜。作何形像。若謂明非見者。云何見明似相雜矣。明若即見。誰為見見。又似非雜。雜則必和。而此見體圓滿。何處和明。明體圓滿。自不和見。是見必異明。而不與明雜。雜則失彼妙明凈性。而謂見與明和。非其義矣。彼暗與通塞。例自可明。亦復如是。
複次阿難又汝
【現代漢語翻譯】 現代漢語譯本 見影見災：執著于虛幻的影子，就會看到災難。同樣歸於虛妄的見解。 又用一個國家來比喻整個大千世界，同樣都是覺悟光明的、沒有缺失的微妙真心，卻依附於真如而生起虛妄。見、聞、覺、知，都是虛妄的病根，因和合而虛妄產生，因和合而虛妄消亡。如果能夠遠離各種和合的因緣，以及不和合的因緣，就能消除各種生死的根本原因，圓滿菩提（覺悟），達到不生不滅的本性，清凈的本心，本來的覺悟常住不滅。 溫陵說：各種和合的因緣，是由於外境而生起的虛妄念頭的粗略表象；不和合的因緣，是脫離外緣而獨自證悟，是執著於法的細微表象。這些都會損害菩提（覺悟），產生生滅，污染清凈的心，沉淪本來的覺悟。所以應當遠離這些。
覺非和合品第六
阿難（佛陀的弟子）先前已經領悟到本覺（本來的覺悟）的微妙光明，本來就不是因緣所生，也不是自然而有的。但是仍然不明白這樣的覺悟之源，不是和合而生，也不是不和合而生。這是覺悟之心還殘留的塵垢，所以世尊再次為他辨析，再次舉出之前的塵境來提問。
阿難，你雖然先前領悟到本覺（本來的覺悟）微妙光明的本性（直到）以及各種阻塞也是這樣。
阿難，你用一切世間的虛妄想法，和合各種因緣的性質而自己疑惑，認為證得菩提心（覺悟之心）是由和合而產生的。如果產生這樣的見解，那麼你認為微妙清凈的見精，是與光明和合，還是與黑暗和合？是與通達和合，還是與阻塞和合？假設有一種和合，就牽涉到虛妄的塵埃，而不是微妙清凈。如果與光明和合，光明已經顯現於前，哪裡還有見精摻雜其中？見精與光明相互作用，用眼睛就可以分辨。光明與見精相互摻雜，會是什麼形狀？如果說光明不是見精，又怎麼能看見光明好像相互摻雜呢？光明如果就是見精，那麼誰來見這個見精呢？又好像不是摻雜，摻雜就必然是和合。而這個見精的本體是圓滿的，哪裡還有和光明和合的地方？光明的本體是圓滿的，自然不會和見精和合。這個見精必定不同於光明，而不與光明摻雜。摻雜就會失去那微妙光明的清凈本性。所以說見精與光明和合，是不符合道理的。黑暗與通達、阻塞，可以類比而明白，也是同樣的道理。
再次，阿難，又你
【English Translation】 English version Seeing shadows brings calamity: clinging to illusory shadows leads to seeing disasters. Both return to deluded views. Furthermore, using one country as an example for the entire great thousand worlds, all are the same in being enlightened, bright, and the flawless, wondrous mind. Yet, relying on the true nature, delusion arises. Seeing, hearing, perceiving, and knowing are all roots of illusory sickness, arising from combination and ceasing from combination. If one can distance oneself from all combining conditions, as well as non-combining conditions, then one can eliminate all causes of birth and death, perfect Bodhi (enlightenment), and attain the unborn and undying nature, the pure original mind, and the original enlightenment that is constant and abiding. Wenling said: All combining conditions are the coarse appearances of deluded thoughts arising from external circumstances; non-combining conditions are the subtle appearances of clinging to the Dharma, attained through solitary realization apart from external conditions. These can impair Bodhi (enlightenment), generate birth and death, pollute the pure mind, and cause one to sink into the original enlightenment. Therefore, one should distance oneself from these.
Chapter Six: Awareness is Non-Combining
Ananda (Buddha's disciple) had previously realized the wondrous brightness of the original enlightenment, which is neither caused by conditions nor of a natural nature. However, he still did not understand that such a source of enlightenment is neither born from combination nor from non-combination. This is the remaining dust of the enlightened mind, so the World Honored One again clarifies it for him, again raising the previous dust realms to ask.
Ananda, although you previously realized the nature of the wondrous brightness of the original enlightenment (until) and all obstructions are also like this.
Ananda, you use all the worldly deluded thoughts, combining the natures of various conditions, and doubt yourself, thinking that attaining the Bodhi mind (mind of enlightenment) is produced by combination. If you generate such a view, then do you think the subtle, pure seeing essence combines with brightness or with darkness? Does it combine with unobstructedness or with obstruction? If there is any combination, it involves illusory dust and is not subtle and pure. If it combines with brightness, brightness is already present, where is there seeing essence mixed in? The interaction between seeing essence and brightness can be distinguished with the eyes. What shape would brightness and seeing essence mixed together take? If you say that brightness is not seeing essence, then how can one see brightness as if they are mixed together? If brightness is seeing essence, then who sees this seeing essence? It also seems like there is no mixing, and mixing necessarily involves combination. But the substance of this seeing essence is complete, where is there a place to combine with brightness? The substance of brightness is complete and naturally does not combine with seeing essence. This seeing essence must be different from brightness and does not mix with brightness. Mixing would lose the pure nature of that subtle brightness. Therefore, saying that seeing essence combines with brightness is not reasonable. Darkness and unobstructedness/obstruction can be understood by analogy, and the reasoning is the same.
Furthermore, Ananda, and you
今者(至)及諸群塞亦復如是。
和者雜而不辨。合則附而不離。上明和義。如水和土。此明合義。如蓋合函。
複次阿難彼妙凈見精。亦復不與明暗通塞等合。若與明合。至於暗時。已無明相。此見合明。亦當隨時滅去。如何復與暗合而能見暗。若見暗時不與暗合。則見明者。應當不與明合。不與明合。則不見明。不見明者。云何謂之與明相合。而了知明之非暗耶。彼暗與通及諸群塞。亦復如是。
阿難白佛言世尊如我思惟(至)及諸群塞亦復如是。
阿難白佛言。世尊。我今思惟。此妙覺元與諸緣塵及心思慮非和合耶。佛言。亦非非和合義。和謂與明暗通塞等和也。凡物之不和者。兩下皆有邊畔。汝且諦觀。何處是明。何處是見。在見在明。自何為畔。求畔不得。非非和矣。不惟求畔。不得亦且。畔義不成。若明際中必無見者。則此見與明。自不相及。相及乃為有畔。今自不知明相所在。云何成畔。畔義不成。非非和矣。彼暗與通。及諸群塞。亦復如是。又若謂非與明暗通塞等合者。則見與明。根境乖角。如耳之與明瞭不相觸。今且不知明相之所在。云何甄別合與非合之理邪。今見境既不乖角。又似非非合者。彼暗與通及諸群塞。義亦如是。
△顯示藏性第七
自卷初發明
【現代漢語翻譯】 現代漢語譯本：現在說到光明、黑暗、通達、阻塞以及各種群塞的情況，也是同樣的道理。
『和』指的是混雜而難以分辨，『合』指的是附著而不能分離。上面解釋了『和』的含義，就像水和土混合一樣。這裡解釋了『合』的含義，就像蓋子和盒子合在一起一樣。
再者，阿難，那妙凈的見精，也不與光明、黑暗、通達、阻塞等相合。如果與光明相合，到了黑暗的時候，就已經沒有光明的相狀了。這見精如果與光明相合，也應當隨著時間而消滅。如何又能與黑暗相合而能看見黑暗呢？如果看見黑暗的時候不與黑暗相合，那麼看見光明的時候，應當不與光明相合。不與光明相合，就不能看見光明。不能看見光明，又怎麼能說它與光明相合，而了知光明的不是黑暗呢？那黑暗與通達以及各種群塞，也是同樣的道理。
阿難對佛說：『世尊，如我所思惟的...以及各種群塞也是同樣的道理。』
阿難對佛說：『世尊，我現在思惟，這妙覺的本元，與各種緣塵以及心思慮，不是和合的關係嗎？』 佛說：『也不是非和合的關係。』 『和』指的是與光明、黑暗、通達、阻塞等相和。凡是不相和的事物，兩下都有邊畔。你且仔細觀察，哪裡是光明？哪裡是見？是在見中還是在光明中？從哪裡作為分界？如果求不到分界，就不是非和合了。不只是求不到分界，而且分界的意義也無法成立。如果在光明的邊際中必定沒有見，那麼這見與光明，自然不會互相涉及。互相涉及才會有分界。現在自己都不知道光明的相狀在哪裡，怎麼能成立分界呢？分界的意義不能成立，就不是非和合了。那黑暗與通達，以及各種群塞，也是同樣的道理。』 另外，如果說是見與光明、黑暗、通達、阻塞等不相合，那麼見與光明，根與境就會乖離，就像耳朵與光明了不相干一樣。現在且不知道光明的相狀在哪裡，怎麼能分辨相合與不相合的道理呢？現在見境既然不乖離，又好像不是非相合，那黑暗與通達以及各種群塞，意義也是一樣的。
△顯示藏性第七
從本捲開始闡明。
【English Translation】 English version: Now, regarding light, darkness, unobstructedness, obstruction, and all kinds of aggregates, it is the same principle.
'Harmony' (和) refers to being mixed and difficult to distinguish; 'union' (合) refers to being attached and inseparable. The above explains the meaning of 'harmony,' like water mixing with soil. This explains the meaning of 'union,' like a lid fitting onto a box.
Furthermore, Ananda, that wondrously pure seeing essence (妙凈見精), also does not unite with light, darkness, unobstructedness, obstruction, and so on. If it unites with light, when it comes to darkness, there would be no aspect of light. If this seeing unites with light, it should also perish with time. How could it then unite with darkness and be able to see darkness? If, when seeing darkness, it does not unite with darkness, then when seeing light, it should not unite with light. If it does not unite with light, then it cannot see light. If it cannot see light, how can it be said to unite with light and know that light is not darkness? The same principle applies to darkness, unobstructedness, and all kinds of aggregates.
Ananda said to the Buddha: 'World Honored One, as I contemplate... the same principle applies to all kinds of aggregates.'
Ananda said to the Buddha: 'World Honored One, I now contemplate, is this wondrously enlightened origin (妙覺元) in a state of non-union with the various conditioned dusts (緣塵) and mental thoughts (心思慮)?' The Buddha said: 'It is also not in a state of non-non-union.' 'Union' refers to being in union with light, darkness, unobstructedness, obstruction, and so on. All things that are not in union have boundaries on both sides. You should carefully observe, where is light? Where is seeing? Is it in seeing or in light? Where is the boundary? If a boundary cannot be found, then it is not non-union. Not only can a boundary not be found, but also the meaning of a boundary cannot be established. If there is definitely no seeing within the boundary of light, then this seeing and light will naturally not involve each other. Involving each other would establish a boundary. Now, one does not even know where the aspect of light is, how can a boundary be established? If the meaning of a boundary cannot be established, then it is not non-union. The same principle applies to darkness, unobstructedness, and all kinds of aggregates.' Furthermore, if it is said that seeing is not in union with light, darkness, unobstructedness, obstruction, and so on, then seeing and light, the root and the object, would be divergent, like the ear and light being completely unrelated. Now, one does not even know where the aspect of light is, how can one distinguish the principle of union and non-union? Now that seeing and the object are not divergent, and it seems that it is not non-union, the meaning is the same for darkness, unobstructedness, and all kinds of aggregates.
△ Showing the Treasury Nature Seventh
Elucidating from the beginning of this scroll.
覺性。廣辯真妄。及至重開彗目。再掃余塵。至此身心灑落。真妄兩亡。斯可顯示如來藏性。使知根塵處界。法法圓明。物物顯現。是謂造悟修證根本也。
阿難汝猶未明一切浮塵(至)迷悟生死了無所得。
阿難汝猶未明。一切浮塵諸幻化相。當處出生。隨處滅盡。本無有生。亦無和合。幻妄稱相而已。原其本性。真為妙覺明體。蓋幻無自性。依真而立。如華起空。全體即空。如泡生水。全體是水。故曰。其性真為妙覺。明體如是。乃至五陰六入。從十二處。至十八界。因緣和合。虛妄有生。因緣離別。虛妄名滅。殊不知本如來藏。常住妙用。不動周圓。妙真如性。性真常中。求于去來。迷悟生死了不可得。問。真如之性。人人具有。本無生死去來。奈何今之實有邪。曰。以不真常故有。真常則不有矣。譬之空水。目病則華。風激則泡。豈真常哉。若睛明澄湛。求其華泡。復可得乎。
△五陰
色如空華 受如觸掌 想如說梅 行如瀑流 識如餉空
阿難云何五陰本如來藏(至)本非因緣非自然性。
云何五陰。本如來藏妙真如性。蓋以幻無自性依真而立。如彼華依于空。泡依於水。如來藏當人法身妙性也。依果而稱。曰如來。含攝眾德。曰藏。常住不動。遍足周圓妙
【現代漢語翻譯】 現代漢語譯本 覺性（Buddha-nature）。廣泛辨別真實與虛妄，直至重新開啟智慧之眼，再次掃除剩餘的塵埃。到此，身心清凈灑脫，真實與虛妄都消失了，這樣才可以顯示如來藏性（Tathagatagarbha-nature）。使人知道根、塵、處、界，一切法都圓滿光明，萬物都顯現出來。這就是創造、領悟、修行、證道的根本。
阿難（Ananda），你還不明白一切浮塵（floating dust）……迷或者悟，生或者死，都是沒有實在所得的。
阿難（Ananda），你還不明白，一切浮塵、各種幻化之相，都在當處出生，隨處滅盡，本來沒有生，也沒有和合，只是虛幻地稱之為相而已。追溯其本性，真實的是妙覺明體。因為幻沒有自性，依真而立，如同花在空中生起，全體就是空；如同泡沫在水中產生，全體就是水。所以說，它的本性真實的是妙覺明體，就是這樣。乃至五陰（five skandhas）、六入（six entrances），從十二處（twelve places）到十八界（eighteen realms），因緣和合，虛妄地產生；因緣離別，虛妄地名為滅。殊不知本來就是如來藏（Tathagatagarbha），常住妙用，不動而周遍圓滿，是妙真如性（wonderful true thusness nature）。在真常的自性中，尋求去來、迷惑、覺悟、生死，都是不可能得到的。問：真如（Tathata）的自性，人人具有，本來沒有生死去來，為什麼現在確實有呢？答：因為不真常所以有，真常就沒有了。比如空中的花，水中的泡沫，眼睛有病就看到花，風吹動就產生泡沫，哪裡是真常呢？如果眼睛明亮清澈，再去尋找那花和泡沫，還能找到嗎？
△五陰（five skandhas）
色（form）如空中的花 受（feeling）如觸控手掌 想（perception）如說梅止渴 行（volition）如瀑布奔流 識（consciousness）如以食物供養虛空
阿難（Ananda）問：為什麼說五陰（five skandhas）本來就是如來藏（Tathagatagarbha）……本來不是因緣和合，也不是自然而有的自性呢？
為什麼說五陰（five skandhas）本來就是如來藏（Tathagatagarbha）妙真如性（wonderful true thusness nature）呢？因為幻沒有自性，依真而立，如同花依存於空，泡沫依存於水。如來藏（Tathagatagarbha）是當人法身（Dharmakaya）的妙性。依果而稱，叫做如來（Tathagata），包含攝取眾多功德，叫做藏（garbha），常住不動，遍足周圓，是妙。
【English Translation】 English version Awareness of the Buddha-nature. Widely discriminating between truth and falsehood, until the wisdom eye is reopened and the remaining dust is swept away again. At this point, body and mind are cleansed and liberated, and both truth and falsehood vanish. Only then can the Tathagatagarbha-nature be revealed, enabling one to know that the roots, dust, places, and realms, all dharmas are perfectly clear and bright, and all things manifest. This is the fundamental principle of creation, enlightenment, practice, and realization.
Ananda, you still do not understand that all floating dust... whether delusion or enlightenment, birth or death, nothing is actually attained.
Ananda, you still do not understand that all floating dust and illusory appearances arise at their respective locations and vanish at their respective locations. They have no inherent birth, nor any combination. They are merely illusory designations. Tracing back to their original nature, it is truly the wonderful, enlightened, and luminous essence. Because illusion has no self-nature, it relies on the truth to exist, like a flower arising in the sky, its entirety is emptiness; like a bubble arising in water, its entirety is water. Therefore, it is said that its nature is truly the wonderful enlightenment. The luminous essence is like this. Even the five skandhas, the six entrances, from the twelve places to the eighteen realms, arise falsely through the combination of conditions; they are falsely named as ceasing when conditions separate. One does not realize that it is originally the Tathagatagarbha, the constant and wonderful function, unmoving and perfectly complete, the wonderful true thusness nature. Within the true and constant nature, seeking coming and going, delusion, enlightenment, birth, and death is unattainable. Question: The nature of true thusness is possessed by everyone, and originally there is no birth, death, coming, or going. Why is there actually existence now? Answer: Because it is not truly constant, therefore it exists. If it were truly constant, it would not exist. For example, flowers in the sky, bubbles in the water, flowers are seen when the eyes are diseased, and bubbles arise when the wind stirs. How can they be truly constant? If the eyes are clear and pure, can one still find those flowers and bubbles?
△ The Five Skandhas
Form is like flowers in the sky, Feeling is like touching the palm, Perception is like saying 'plums' to quench thirst, Volition is like a waterfall flowing, Consciousness is like offering food to emptiness.
Ananda asked: Why are the five skandhas originally the Tathagatagarbha... originally not the nature of conditioned arising nor natural existence?
Why are the five skandhas originally the wonderful true thusness nature of the Tathagatagarbha? Because illusion has no self-nature, it relies on the truth to exist, just as flowers rely on the sky, and bubbles rely on the water. The Tathagatagarbha is the wonderful nature of the Dharmakaya of a person. Named according to the result, it is called Tathagata, containing and encompassing numerous virtues, it is called garbha, constantly abiding and unmoving, completely perfect and wonderful.
。萬物而至神性一切而不異。曰妙。真如效能見是性。則迷悟生死。了不可得矣。何謂五陰。色受想行識。五者成體廕庇妙明也。以色陰言之。譬如有人以清凈目觀晴明空。唯見晴空。迥無所有。其人無故。不動目睛。瞪視發勞。則于虛空之中。別見狂華。復有一切狂亂。非相色陰。當知亦復如是。凈目晴空。喻以凈智。觀妙性故。迥無所有。勞目華空。喻以妄因緣妄色。故別見狂相。然是色陰不因境有。不自根出。譬彼狂華不因空生。不自目出。若從空來。則有出入。有出入者。非虛空相。非空則實。自不容其華相起滅。如阿難體中不容阿難。可見華不起于空中。若自目出。目能有見。出既見華。入當見眼。若無見者。出既翳空。入當翳眼。又出眼見華。眼應無翳。無翳之眼。則是好眼。何以必見晴空。無華方稱好眼。不自眼出。三折明矣。是故當知色陰虛妄。本非因緣。非自然性。即如來藏妙真如性。以下四陰皆當例此。
阿難譬如有人手足(至)本非因緣非自然性。
以受陰言。譬如有人手足百骸。宴安調適。忽忘我身。本無諸受。其人無故。忽以二掌。于空相摩。便生澀滑冷熱諸相。是諸幻觸。不從空來。不從掌出。若空來者。既能觸掌。何不觸身。豈是虛空。選掌而觸。若從掌出。應不待汝。
【現代漢語翻譯】 現代漢語譯本：萬物都歸於神性，一切都沒有差異。這被稱為『妙』。真如的效能能夠見到本性，那麼迷惑、覺悟、生、死，就完全不可能存在了。什麼是五陰呢？色、受、想、行、識，這五者形成實體，遮蔽了妙明的本性。以色陰來說，譬如有人用清凈的眼睛觀看晴朗的天空，只能看到晴朗的天空，空曠而什麼都沒有。這個人無緣無故地，不移動眼睛，只是瞪著眼睛，時間長了感到疲勞，那麼在虛空之中，就會看到虛幻的景象，以及各種狂亂的、虛假的表象。色陰，應當知道也是這樣。清凈的眼睛和晴朗的天空，比喻清凈的智慧，因為觀照妙性，所以空曠而什麼都沒有。疲勞的眼睛和虛幻的景象，比喻虛妄的因緣和虛妄的色相，所以會看到虛幻的表象。然而這色陰不是因為外境而產生，也不是從根源（指眼根）自身產生。譬如那虛幻的花朵不是因為天空而產生，也不是從眼睛自身產生。如果從天空而來，那麼就有出現和進入。有出現和進入的，就不是虛空的本相。不是虛空，那就是實在的。天空自身不能容許那花相的生滅。就像阿難的身體中不能容納阿難一樣。可見花不是從空中產生的。如果從眼睛自身產生，眼睛能夠看見，出去的時候既然能看見花，進入的時候應當能看見眼睛。如果沒有看見，出去的時候既然遮蔽了天空，進入的時候應當遮蔽了眼睛。又如果眼睛出去看見花，眼睛應該沒有遮蔽。沒有遮蔽的眼睛，那就是好眼睛。為什麼一定要看見晴朗的天空，沒有虛幻的花朵才稱得上是好眼睛呢？不是從眼睛自身產生，這道理已經說明得很清楚了。所以應當知道色陰是虛妄的，本來不是因緣所生，也不是自然而有的。它就是如來藏（Tathagatagarbha）的妙真如性。以下的四陰都應當按照這個例子來理解。
阿難（Ananda），譬如有人手足（到）本來不是因緣所生，也不是自然而有的。
以受陰來說，譬如有人手足和全身的各個部分，安穩舒適，忽然忘記了自己的身體，本來沒有各種感受。這個人無緣無故地，忽然用兩隻手掌在空中互相摩擦，便產生澀、滑、冷、熱各種感覺。這些虛幻的觸覺，不是從空中而來，也不是從手掌而出。如果從空中而來，既然能觸碰手掌，為什麼不觸碰身體？難道是虛空選擇手掌來觸碰嗎？如果從手掌而出，應該不需要等待你（的動作）。
【English Translation】 English version: All things return to divinity, and everything is without difference. This is called '妙' (Miao, subtle, wonderful). The function of True Thusness (真如, Zhenru) can see this nature, then delusion, enlightenment, birth, and death are completely unattainable. What are the five skandhas (五陰, Wuyin)? Form (色, Se), sensation (受, Shou), perception (想, Xiang), volition (行, Xing), and consciousness (識, Shi). These five form a body, obscuring the wonderful and bright nature. Taking the form skandha as an example, it is like someone using clear eyes to look at the clear sky, only seeing the clear sky, vast and empty, without anything. This person, for no reason, without moving their eyes, stares and strains their eyes, then in the empty space, they will see illusory flowers and all kinds of chaotic and false appearances. The form skandha, you should know, is also like this. Clear eyes and a clear sky are metaphors for pure wisdom, because of contemplating the wonderful nature, so it is vast and empty, without anything. Strained eyes and illusory flowers are metaphors for false causes and conditions and false forms, so one sees illusory appearances. However, this form skandha does not arise from external circumstances, nor does it arise from the root (referring to the eye-sense) itself. It is like those illusory flowers that do not arise from the sky, nor do they arise from the eyes themselves. If they came from the sky, then there would be coming and going. Those with coming and going are not the nature of emptiness. If it is not emptiness, then it is real. The sky itself cannot allow the arising and ceasing of those flower appearances. Just as Ananda (阿難) cannot contain Ananda in his body. It can be seen that the flowers do not arise from the sky. If they arise from the eyes themselves, and the eyes can see, then when going out, since they can see the flowers, when going in, they should be able to see the eyes. If there is no seeing, then when going out, since they obscure the sky, when going in, they should obscure the eyes. Furthermore, if the eyes go out to see the flowers, the eyes should have no obscuration. Eyes without obscuration are good eyes. Why must one see the clear sky, and only when there are no illusory flowers can they be called good eyes? It is not arising from the eyes themselves; this principle has been explained very clearly. Therefore, you should know that the form skandha is illusory, originally not arising from causes and conditions, nor is it of a natural nature. It is the wonderful and true nature of the Tathagatagarbha (如來藏). The following four skandhas should all be understood according to this example.
Ananda (阿難), for example, if someone's hands and feet (to) originally not arising from causes and conditions, nor is it of a natural nature.
Taking the sensation skandha as an example, it is like someone whose hands, feet, and all parts of the body are peaceful and comfortable, suddenly forgetting their own body, originally without various sensations. This person, for no reason, suddenly rubs their two palms together in the air, and then various sensations of roughness, smoothness, coldness, and heat arise. These illusory tactile sensations do not come from the sky, nor do they come from the palms. If they came from the sky, since they can touch the palms, why don't they touch the body? Is it that the sky chooses the palms to touch? If they come from the palms, they should not need to wait for you (to act).
合摩而生。又若自掌出者。出則有入。出時掌既有知。入時臂應有覺。知出知入。自有一物。身中往來。又何待合掌而後知覺。受陰虛妄。本非因緣。非自然性。三折明矣。
阿難譬如有人談說(至)本非因緣非自然性。
以想陰言。譬如有人談說酢梅。口中出水。思蹋縣崖。足心酸澀。是口中水。不自梅生。不從口入。若云梅生。梅尚不能自談。安能令人口水。若從口入。口自合間。何須待耳。若獨耳聞此水。又何不自耳中而出。思蹋懸崖。其義類是。是故想陰虛妄。本非因緣。非自然性。三折明矣。
阿難譬如瀑流波浪(至)本非因緣非自然性。
以行陰言。妙湛妄動。逐境轉徙。唸唸遷謝。新新不停。譬彼瀑流。波浪相續。如是流性。不因空出。不因水有。亦非水性。不離空水。若因空生。則諸十方無盡虛空。成無盡流。世界自然。俱受淪溺。若因水有。則流應離水。別有體相方所今應現在。若即水性。則何以澄清之時。別無流體。又且離空。離水不得。空非有礙。水流其間。水外無流。流終依水。行陰虛妄。本非因緣。非自然性。四折明矣。
阿難譬如有人取頻伽瓶(至)本非因緣非自然性。
以識陰言。譬如有人取頻伽瓶。塞其兩孔。滿中擎空。千里遠餉。滿中之空
【現代漢語翻譯】 現代漢語譯本 合摩（摩擦）而生。又如果說是從手掌中產生，那麼產生就應該有進入。產生的時候手掌已經有知覺，那麼進入的時候手臂應該有感覺。知道產生和進入，自身就應該有一物在身體中往來，又何必等待合掌之後才會有知覺呢？受陰是虛妄的，本來就不是因緣和合，也不是自然而有的，這三重推論已經很明白了。
阿難，譬如有人談論酸梅，口中就會分泌唾液；想到踩到懸崖邊，腳心就會感到酸澀。這口中的唾液，不是從梅子自身產生，也不是從口中進入。如果說是梅子產生唾液，梅子自己都不能說話，怎麼能使人口中產生唾液呢？如果說是從口中進入，口本來就是閉合的，何必等待耳朵聽到才會有反應呢？如果只有耳朵聽到才會產生唾液，又為什麼不從耳朵中流出來呢？想到踩到懸崖邊的情況，道理也是一樣的。所以說想陰是虛妄的，本來就不是因緣和合，也不是自然而有的，這三重推論已經很明白了。
阿難，譬如瀑布的流水波浪，妙明真心妄動，追逐外境而轉移，唸唸遷滅，新新相續不停。譬如那瀑布的流水，波浪相續不斷。這樣的流動性，不是從空中產生，也不是因為水而有，也不是水自身的性質，但又不能離開空和水。如果是因為空而產生，那麼所有十方無盡的虛空，都應該變成無盡的流水，整個世界自然就會一起被淹沒。如果是因為水而有，那麼流水就應該離開水，另外有自己的體相和處所，現在就應該顯現出來。如果就是水的性質，那麼為什麼在水澄清的時候，沒有流動的形體呢？而且離開空和水是不可能的，空沒有阻礙，水在其中流動，水外沒有流動，流動最終還是依靠水。行陰是虛妄的，本來就不是因緣和合，也不是自然而有的，這四重推論已經很明白了。
阿難，譬如有人拿一個頻伽瓶（一種瓶子的名稱），堵住它的兩個孔，裡面裝滿了虛空，千里迢迢地運送，瓶子裡面裝滿了虛空。
【English Translation】 English version It arises from friction (hamora). Furthermore, if it were to originate from the palm of the hand, then there should be an entry corresponding to the exit. When exiting, the palm is already conscious; when entering, the arm should have sensation. Knowing the exit and entry, there must be something within oneself that travels back and forth in the body. Why wait until the palms are joined together to have awareness? The Skandha of Reception (vedanā-skandha) is illusory; it is fundamentally neither caused by conditions nor of a natural nature. This threefold reasoning is clear.
Ananda, it is like someone talking about sour plums, and saliva comes out of their mouth; thinking of stepping on a cliff edge, the soles of their feet feel sour and astringent. This saliva in the mouth does not arise from the plum itself, nor does it enter from the mouth. If it is said that the plum produces saliva, the plum itself cannot even speak, how can it cause saliva in the mouth? If it enters from the mouth, the mouth is inherently closed; why wait for the ears to hear? If only the ears hear and then saliva is produced, why doesn't it come out of the ears themselves? Thinking of stepping on a cliff edge, the principle is similar. Therefore, the Skandha of Conception (saṃjñā-skandha) is illusory; it is fundamentally neither caused by conditions nor of a natural nature. This threefold reasoning is clear.
Ananda, it is like a waterfall's flowing waves. The wonderfully clear and still true mind falsely moves, shifting and changing with external circumstances. Thoughts constantly pass away, with new ones continuously arising. It is like the waterfall's flowing water, with waves following one another. Such flow does not arise from space, nor does it exist because of water, nor is it the nature of water itself, yet it cannot be separated from space and water. If it arises from space, then all the endless space in the ten directions should become endless streams, and the world would naturally be submerged together. If it exists because of water, then the flow should separate from the water and have its own form and location, which should be visible now. If it is the nature of water, then why is there no flowing form when the water is clear? Moreover, it cannot be separated from space or water. Space is unobstructed, and water flows within it. There is no flow outside of water, and the flow ultimately relies on water. The Skandha of Volition (saṃskāra-skandha) is illusory; it is fundamentally neither caused by conditions nor of a natural nature. This fourfold reasoning is clear.
Ananda, it is like someone taking a binga bottle (a type of bottle), plugging its two holes, filling it with emptiness, and carrying it a thousand miles. The bottle is filled with emptiness.
。喻識陰也。性空真覺。周遍法界。一迷為識。局在妄身之中。如空貯瓶中。空無往來。不可擎餉。以隨瓶故。步有千里之行。他國之餉。喻性無生滅無舍受。以依妄身故。逃形於此。受身於彼。迷性成識。妄隨輪轉。義亦如是。然此虛空。非彼方來。非此方入。若彼方來。彼方既擎空去。彼方應少虛空。若此方入。此方開瓶。彼方應見空出。虛空無體。計有出入。皆為虛妄。識陰虛妄。本非因緣。非自然性。三折明矣。夫身心萬法即如來藏。妙真如性。大覺將與覺之。故此卷之初。權與明倒正辨。緣影擇見。精示真量。一就其倒迷情計。為之拂心眼之塵翳。洗肝腸之垢濁。使之心境灑落。真妄兩忘。然後融會入如來藏。遂知根塵處界無非妙真如性。此二卷及三卷大旨也。
大佛頂如來密因修證了義諸菩薩萬行首楞嚴經卷第二 卍新續藏第 14 冊 No. 0295 楞嚴經述旨
大佛頂如來密因修證了義諸菩薩萬行首楞嚴經卷第三
淮海蔘佛弟子蘊空居士陸西星述旨
淮南後學(夏范 龔延庚)同校定
△六入
根緣于塵發覺居中。名為覺性。此覺性者。離塵無體。全是虛妄。知妄者誰。乃真如性。
複次阿難云何六入(至)本非因緣非自然性。
自眼入
【現代漢語翻譯】 現代漢語譯本： 這比喻的是識陰。自性本空，真覺遍佈整個法界。一旦迷惑，就產生了『識』，侷限在這個虛妄的身體之中。就像虛空儲存在瓶子里，虛空本身並沒有來去，也不能被拿來饋贈，因為它依附於瓶子。人因為瓶子的移動，才能走出千里之行，才能用瓶子饋贈他國。這比喻自性本無生滅，無舍受，因為它依附於虛妄的身體。因此，在此處逃離形體，在彼處接受身體，迷惑自性而形成『識』，虛妄地隨業輪轉，道理也是這樣。然而，這個虛空，不是從彼方而來，也不是從此方進入。如果從彼方而來，彼方既然拿走了虛空，彼方應該缺少虛空。如果從此方進入，此方打開瓶子，彼方應該看到虛空出去。虛空沒有實體，認為有出入，都是虛妄的。識陰也是虛妄的，本來就不是因緣所生，也不是自然而有。這三重否定已經很明白了。身體、心念和萬法，就是如來藏（Tathāgatagarbha），妙真如性（Ālaya-vijñāna）。大覺者將要覺悟它。所以這部經卷的開始，權且與你辨明顛倒和正見，選擇緣影之見，精細地顯示真實的量。一方面針對你顛倒迷惑的情感和計較，為你拂去心眼的塵埃，洗凈肝腸的污垢，使你的心境灑脫，真妄兩忘，然後融合進入如來藏（Tathāgatagarbha），於是就知道根、塵、處、界，無一不是妙真如性（Ālaya-vijñāna）。這兩卷和第三卷的大旨就是這樣。
《大佛頂如來密因修證了義諸菩薩萬行首楞嚴經卷第二》 卍新續藏第 14 冊 No. 0295 楞嚴經述旨
《大佛頂如來密因修證了義諸菩薩萬行首楞嚴經卷第三》
淮海蔘佛弟子蘊空居士陸西星述旨
淮南後學(夏范 龔延庚)同校定
△六入
根依附於塵而產生覺知，這中間的覺知，就叫做覺性。這個覺性，離開塵就沒有實體，完全是虛妄的。知道這個虛妄的是誰呢？就是真如性（Bhūtatathatā）。
複次，阿難（Ānanda），什麼是六入（ṣaḍāyatana）……本來就不是因緣所生，也不是自然而有。
自眼入
【English Translation】 English version: This is a metaphor for the Vijñāna-skandha (consciousness aggregate). The nature is empty and the true awareness pervades the entire Dharma Realm. Once deluded, 'consciousness' arises, confined within this illusory body. It's like space stored in a bottle; the space itself doesn't come or go, nor can it be used for offerings, because it depends on the bottle. It is because of the bottle's movement that one can travel a thousand miles and use the bottle to make offerings to other countries. This is a metaphor for how the nature has no birth or death, no acceptance or rejection, because it depends on the illusory body. Therefore, one escapes form here and receives a body there, becoming deluded about the nature and forming 'consciousness', falsely revolving with karma. The principle is the same. However, this space is not coming from that direction, nor is it entering from this direction. If it were coming from that direction, since that direction took the space away, that direction should lack space. If it were entering from this direction, if this side opened the bottle, that side should see the space coming out. Space has no substance; to assume there is coming and going is all illusory. The Vijñāna-skandha (consciousness aggregate) is illusory, originally not arising from causes and conditions, nor is it naturally existing. This threefold negation is very clear. The body, mind, and all dharmas are the Tathāgatagarbha (Buddha-nature), the wondrous true nature. The Greatly Awakened One will awaken to it. Therefore, at the beginning of this sutra, I temporarily distinguish between inverted and correct views, selecting the view of conditioned appearances, and precisely showing the true measure. On one hand, targeting your inverted and deluded emotions and calculations, I brush away the dust from your mind's eye, cleanse the impurities from your liver and intestines, so that your mind and environment become clear, forgetting both truth and falsehood, and then merge into the Tathāgatagarbha (Buddha-nature), thus knowing that the roots, dust, realms, and boundaries are all the wondrous true nature. This is the main point of these two volumes and the third volume.
《The Śūraṅgama Sūtra, Volume 2》 卍New Continued Collection, Volume 14, No. 0295, Commentary on the Śūraṅgama Sūtra
《The Śūraṅgama Sūtra, Volume 3》
Lu Xixing, a lay disciple of Buddha Yun Kong from Huaihai, wrote the commentary.
Xia Fan and Gong Yengeng, later scholars from Huainan, jointly proofread it.
△The Six Entrances
The root relies on the dust to generate awareness, and this awareness in between is called the nature of awareness. This nature of awareness has no substance apart from the dust and is entirely illusory. Who is it that knows this illusion? It is the true nature (Bhūtatathatā).
Furthermore, Ānanda, what are the six entrances (ṣaḍāyatana)?... Originally, they are neither caused nor conditioned, nor are they naturally existing.
The entrance of the eye itself.
言。即彼目睛發勞。空華狂亂。同是菩提。瞪發勞相。此相因於明暗二種。發見居中。吸此塵象。名為見性。若使此見離於明暗二塵。畢竟無體。無體之見。非妄而何。又此虛妄之見。無所從來。非明暗來。非於根出。非從根生。若從明來。遇暗則滅。應無見暗。若從暗來。遇明隨滅。應無見明。若從根生。必無待于明暗。離此明暗。則如是見精。無自性矣。是又似從明暗生。非根生也。若從空出。空屬前塵。歸當見根。又空自觀。何關汝入。既無所從。則非因非緣。非自然性。而眼入之虛妄。不言可知。妄無自性。全體即真。了知虛妄。則如來藏妙真如性。顯矣如圓覺經云。空華既滅。空性不滅也。
阿難譬如有人以兩手指(至)本非因緣非自然性。
以耳入言。譬如有人以指塞其兩耳。耳根發勞。則聞頭中作聲。此亦菩提勞相。因於動靜發聞。耳吸塵象名聽聞性。此聞虛妄。離此動靜二種妄塵。畢竟無體。此個聞性。非動靜來。非於根出。不自空生。本無自性。當知耳入虛妄。了知虛妄。聞者是誰。本如來藏妙真如性。
阿難譬如有人急畜其鼻(至)本非因緣非自然性。
以鼻入言。譬如有人急畜其鼻。畜久成勞。則于鼻中聞有冷觸。因觸分別通塞虛實及諸香臭。同是菩提勞相。因於通
【現代漢語翻譯】 現代漢語譯本： 他說。如果眼睛疲勞，就會產生空花般的錯覺和狂亂，這同樣是菩提（覺悟）的一種表現。這種因疲勞而產生的現象，是由於光明和黑暗兩種因素相互作用，在兩者之間產生，並吸收塵世的景象，這被稱為『見性』（視覺的本性）。如果這種視覺脫離了光明和黑暗這兩種塵埃，那麼它根本就沒有實體。沒有實體的視覺，不是虛妄又是什麼呢？而且，這種虛妄的視覺，無從產生。不是從光明而來，不是從眼根中產生，也不是從眼根中生長出來。如果是從光明而來，遇到黑暗就會消失，那麼就應該無法看見黑暗。如果是從黑暗而來，遇到光明就會消失，那麼就應該無法看見光明。如果是從眼根中生長出來，那麼就不必依賴光明和黑暗。離開了光明和黑暗，那麼這種視覺的本質，就沒有自性了。這又像是從光明和黑暗中產生，而不是從眼根中生長出來。如果是從空中產生，那麼空屬於前面的塵埃，應該反過來看到眼根。而且空自己觀察，與你進入（視覺）有什麼關係呢？既然無從產生，那麼就不是因，不是緣，也不是自然而然的。那麼眼入（視覺）的虛妄，不用說也可以知道。虛妄沒有自性，全體就是真。瞭解了虛妄，那麼如來藏（如來所藏的真如佛性）的妙真如性，就顯現出來了。正如《圓覺經》所說：『空花既然滅了，空性就不會滅。』 阿難，譬如有人用兩根手指（直到）本來就不是因緣，也不是自然而然的。 以耳入言。譬如有人用手指堵住自己的兩隻耳朵，耳根產生疲勞，就會聽到頭中有聲音。這也是菩提（覺悟）的一種疲勞現象，是由於動和靜相互作用而產生聽覺。耳朵吸收塵世的景象，這被稱為『聽聞性』（聽覺的本性）。這種聽聞是虛妄的，如果脫離了動和靜這兩種虛妄的塵埃，那麼它根本就沒有實體。這個聽聞的本性，不是從動靜而來，不是從耳根中產生，也不是從空中自己產生，本來就沒有自性。應當知道耳入（聽覺）是虛妄的。瞭解了虛妄，那麼聽聞者是誰呢？本來就是如來藏（如來所藏的真如佛性）的妙真如性。 阿難，譬如有人急速地呼吸（直到）本來就不是因緣，也不是自然而然的。 以鼻入言。譬如有人急速地呼吸，呼吸久了就會產生疲勞，那麼就會在鼻中聞到冷的感覺。因為觸覺而分辨通暢、阻塞、虛假、真實以及各種香臭，這同樣是菩提（覺悟）的一種疲勞現象，是由於通暢
【English Translation】 English version: He said, 'When the eyes become fatigued, illusory appearances and confusion arise, which are also manifestations of Bodhi (enlightenment). This phenomenon of fatigue arises from the interaction of light and darkness, originating between them and absorbing worldly appearances. This is called 'seeing-nature' (the nature of vision). If this vision is separated from the two kinds of dust, light and darkness, it has no substance at all. What is a vision without substance if not illusory? Moreover, this illusory vision has no origin. It does not come from light, does not arise from the root of the eye, nor does it grow from the root. If it comes from light, it will disappear when encountering darkness, so there should be no seeing of darkness. If it comes from darkness, it will disappear when encountering light, so there should be no seeing of light. If it grows from the root of the eye, it will not depend on light and darkness. Separated from light and darkness, then this essence of vision has no self-nature. It seems to arise from light and darkness, not from the root of the eye. If it arises from emptiness, then emptiness belongs to the preceding dust, and should in turn see the root of the eye. Moreover, emptiness observes itself, what does it have to do with your entering (vision)? Since it has no origin, it is neither cause, nor condition, nor natural. Then the illusion of eye-entry (vision) is self-evident. Illusion has no self-nature, the whole is truth. Understanding illusion, then the wonderful true nature of the Tathagatagarbha (the true Buddha-nature stored in the Tathagata's womb) is revealed. As the Surangama Sutra says, 'Since the illusory flowers are extinguished, the nature of emptiness will not be extinguished.' Ananda, for example, if someone uses two fingers (until) it is originally neither cause nor condition, nor natural. Taking the ear as entry, for example, if someone plugs their ears with their fingers, the root of the ear becomes fatigued, and they will hear sounds in their head. This is also a fatigue phenomenon of Bodhi (enlightenment), arising from the interaction of movement and stillness to produce hearing. The ear absorbs worldly appearances, which is called 'hearing-nature' (the nature of hearing). This hearing is illusory, and if separated from the two kinds of illusory dust, movement and stillness, it has no substance at all. This nature of hearing does not come from movement and stillness, does not arise from the root of the ear, nor does it arise from emptiness itself, and originally has no self-nature. It should be known that ear-entry (hearing) is illusory. Understanding illusion, who is the hearer? It is originally the wonderful true nature of the Tathagatagarbha (the true Buddha-nature stored in the Tathagata's womb). Ananda, for example, if someone breathes rapidly (until) it is originally neither cause nor condition, nor natural. Taking the nose as entry, for example, if someone breathes rapidly, and after breathing for a long time becomes fatigued, then they will smell a cold sensation in their nose. Because of touch, they distinguish between unobstructed, obstructed, false, true, and various fragrant and foul smells. This is also a fatigue phenomenon of Bodhi (enlightenment), arising from unobstructed
塞二種妄塵。發聞居中。吸此塵象名嗅聞性。離此二塵。畢竟無體。當知是聞非通塞來。不于根生。不于空出。本無自性。鼻入虛妄。從可知已。妄無自性。不離本覺。非如來藏妙真如性乎。
阿難譬如有人以舌䑛吻(至)本非因緣非自然性。
以舌入言。譬如有人以舌䑛吻。熟䑛令勞。有病覺苦。無病覺甜。不䑛之時。淡性常在。兼舌與勞。同是菩提勞相。其因則由二種甜苦。與淡妄塵。發知居中。吸此塵象名知味性。此性離彼甜苦。與淡二塵。畢竟無體。不因淡有及甜苦來。不由根出。不自根生。本無自性。舌入虛妄。不言可知。知味者誰。非如來藏妙真如性乎。
阿難譬如有人以一冷手(至)本非因緣非自然性。
以身入言。譬如有人以一冷手觸于熱手。若冷勢多則熱者成冷。若熱功勝則冷者成熱。是觸也。冷熱互奪。初無定勢。合則有覺。離則無知。亦無定性。如是以此合覺之觸。顯于離知。寧有自性。但相涉之勢一成。則或冷或熱。均為菩提勞觸。其因則由離合二種。二塵之妄。發覺居中。吸此塵象名知覺性。此知覺者。離彼離合違順二塵。畢竟無體。非離合來。非違順有。不于根出。又非空生。若合來時。離當已滅。云何覺離。違順二相。亦復如是。若從根出。必無離合違順四
【現代漢語翻譯】 現代漢語譯本 塞住和不塞住這兩種妄塵，發聞之性居於中間。吸取這些塵象，就叫做嗅聞性。離開這兩種塵，畢竟沒有自體。應當知道這聞性不是從塞住或不塞住而來，不是從根生出，也不是從空中生出，本來沒有自性。鼻根進入虛妄，從可知曉。妄本無自性，不離本覺。這難道不是如來藏妙真如性嗎？
阿難，譬如有人用舌頭舔嘴唇（至）本來不是因緣，也不是自然性。
用舌根進入言說。譬如有人用舌頭舔嘴唇，反覆舔弄使之疲勞，有病的時候就覺得苦，沒有病的時候就覺得甜。不舔的時候，淡的味道始終存在。舌頭和疲勞，都是菩提的勞相。其原因則是由甜苦和淡這兩種妄塵引起的，發知之性居於中間。吸取這些塵象，就叫做知味性。這知味性離開甜苦和淡這兩種塵，畢竟沒有自體。不是因為淡才有，也不是因為甜苦而來，不是從根生出，也不是自身產生，本來沒有自性。舌根進入虛妄，不用說就可以知道。知味的是誰？難道不是如來藏妙真如性嗎？
阿難，譬如有人用一隻冷的手（至）本來不是因緣，也不是自然性。
用身體進入言說。譬如有人用一隻冷的手觸控熱的手，如果冷的勢力大，那麼熱的就會變成冷的；如果熱的功力強，那麼冷的就會變成熱的。這觸控，冷熱互相爭奪，最初沒有固定的狀態。合在一起就有感覺，分開就沒有知覺，也沒有固定的自性。像這樣用這合覺的觸，來顯示離知的狀態，哪裡有自性呢？只是相互涉及的態勢一旦形成，那麼或者冷或者熱，都是菩提的勞觸。其原因則是由離合這兩種，兩種塵的虛妄引起的，發覺之性居於中間。吸取這些塵象，就叫做知覺性。這知覺性，離開離合、違順這兩種塵，畢竟沒有自體。不是從離合而來，不是因為違順才有。不是從根生出，也不是從空中產生。如果從合來的時候，離應當已經滅了，怎麼能覺知離呢？違順這兩種相，也是這樣。如果從根生出，必定沒有離合違順這四種
【English Translation】 English version The two kinds of delusive dust, obstruction and non-obstruction, the nature of hearing resides in the middle. Absorbing these dust-like appearances is called the nature of smelling. Apart from these two dusts, there is ultimately no substance. It should be known that this hearing does not come from obstruction or non-obstruction, it does not arise from the root, nor does it come from the void. It originally has no self-nature. The nose enters into delusion, which can be known. Delusion has no self-nature, it is inseparable from the original awareness. Is this not the wonderful true nature of the Tathagatagarbha (Tathagata's Womb, the inherent Buddha-nature)?
Ananda (disciple of Buddha, meaning 'bliss'), for example, if someone licks their lips with their tongue (to) originally it is neither caused by conditions nor is it of natural nature.
Using the tongue to enter into speech. For example, if someone licks their lips with their tongue, licking repeatedly until tired, when sick it feels bitter, when healthy it feels sweet. When not licking, the bland taste is always present. The tongue and the fatigue are both aspects of the labor of Bodhi (enlightenment). The cause is due to the two kinds of delusive dust, sweetness and bitterness, and blandness, the nature of knowing resides in the middle. Absorbing these dust-like appearances is called the nature of tasting. This nature of tasting, apart from the two dusts of sweetness and bitterness, and blandness, ultimately has no substance. It does not exist because of blandness, nor does it come from sweetness and bitterness, it does not arise from the root, nor does it originate from itself, it originally has no self-nature. The tongue enters into delusion, which can be known without speaking. Who is the one who tastes? Is it not the wonderful true nature of the Tathagatagarbha?
Ananda, for example, if someone uses a cold hand (to) originally it is neither caused by conditions nor is it of natural nature.
Using the body to enter into speech. For example, if someone uses a cold hand to touch a hot hand, if the cold force is greater, then the hot one becomes cold; if the hot power is stronger, then the cold one becomes hot. This touch, cold and hot competing with each other, initially has no fixed state. When combined there is feeling, when separated there is no awareness, and there is no fixed self-nature. Like this, using this combined feeling of touch to reveal the state of separated awareness, where is there self-nature? Only when the state of mutual involvement is formed, then whether cold or hot, both are the labor of Bodhi touch. The cause is due to the two kinds of separation and combination, the delusion of the two dusts, the nature of awareness resides in the middle. Absorbing these dust-like appearances is called the nature of feeling. This nature of feeling, apart from the two dusts of separation and combination, agreement and disagreement, ultimately has no substance. It does not come from separation and combination, it does not exist because of agreement and disagreement. It does not arise from the root, nor does it arise from the void. If it comes from combination, then separation should already be extinguished, how can one be aware of separation? The two aspects of agreement and disagreement are also like this. If it arises from the root, there must be no four kinds of separation, combination, agreement, and disagreement.
相。則汝身知都無自性。若從空出。空自知覺。何關汝入可見。全是虛妄。
阿難譬如有人勞倦則眠(至)本非因緣非自然性。
意入生於憶知。憶知生於寤寐。故托睡寐以明之。覽憶為生。失忘為滅。而住異處乎。其中既覽而憶。旋失而忘。是謂顛倒。吸習妄塵中歸意根。前念后念次第相續。塵塵不絕。故曰不相逾越。此意入之相。兼意與勞。同是菩提勞相。其因則因於生滅二種妄塵。集知居中。吸撮內境法塵。想像內發。聞見所及。能反緣五根。緣所不及之地。如追憶夢境。五根不能及也。五根但能順緣現境。意根則能逆緣前境。故曰見聞逆流。流不及地。此名覺知之性。離彼生滅寤寐二塵。畢竟無體。然是覺知之根。非寤寐來。非生滅有。不于根出。亦非空生。反覆窮詰。一無實義。何以故。若從寤來。寐即隨滅。將何為寐。必生時有。滅即同無。令誰受滅。若從滅有。生即滅無。誰知生者。若從根出。寤寐二相隨身開合。莊子云。其寤也形開。其寐也。形交。故云隨身開合。離斯寤寐。則此覺知同於空華。必無體性。若從空生。自是空知。何關汝入。是故當知。意入虛妄。本非因緣。非自然性。
△十二處
六根六塵。名十二處。或依根辨。或依境辨。二處俱無自性。同是虛妄。
【現代漢語翻譯】 現代漢語譯本： 如果認為有『相』（laksana，現象），那麼你的身體就根本沒有自性。如果『相』是從空性中產生的，那麼應該是空性自己有知覺，與你的『入』（指六入，即眼、耳、鼻、舌、身、意六種感覺器官）有什麼關係呢？這完全是虛妄的。
阿難（Ananda，佛陀的十大弟子之一），譬如有人勞累了就會睡覺，這根本不是因緣和合，也不是自然而然的。
意入（manayatana，意識的領域）產生於憶知，憶知產生於清醒和睡眠。所以藉助睡眠來闡明這一點。把回憶當作產生，把遺忘當作消滅，然後停留在不同的地方嗎？其中既有回憶又有記憶，轉而又有遺忘，這就是所謂的顛倒。吸取並習慣於虛妄的塵埃，迴歸于意根。前念后念次第相續，塵埃接連不斷，所以說不會逾越。這就是意入的『相』，兼有意和勞累，同樣是菩提（bodhi，覺悟）的勞累之相。其原因在於生滅兩種虛妄的塵埃。集合知覺居於其中，吸取並攝取內在的法塵，想像在內部產生。聞見所能及的地方，能夠反過來緣於五根，緣於五根所不能及的地方，比如追憶夢境，五根就不能及了。五根只能順著緣于現在的境界，而意根則能逆著緣於過去的境界，所以說見聞逆流，流不到的地方。這叫做覺知的自性，離開了生滅、清醒和睡眠這兩種塵埃，畢竟沒有實體。然而這是覺知的根源，不是從清醒而來，不是從生滅而有，不是從根源中產生，也不是從空性中產生。反覆追問，沒有一點實際意義。為什麼呢？如果從清醒而來，睡眠就會隨之消滅，用什麼來作為睡眠呢？必定是產生時有，消滅時就一同消失，讓誰來承受消滅呢？如果從消滅而有，產生時就消滅而無，誰知道產生呢？如果從根源中產生，清醒和睡眠兩種現象隨著身體而開合。《莊子》說：『他清醒的時候形體舒展，他睡眠的時候形體交合。』所以說隨著身體而開合。離開了清醒和睡眠，那麼這種覺知就如同空中的花朵，必定沒有實體。如果從空性中產生，自然是空性自己知道，與你的『入』有什麼關係呢？所以應當知道，意入是虛妄的，根本不是因緣和合，也不是自然而然的。
△十二處
六根（sadayatana，眼、耳、鼻、舌、身、意）和六塵（rupa, sabda, gandha, rasa, sprshtavya, dharma，色、聲、香、味、觸、法）稱為十二處。或者依據根來辨別，或者依據境來辨別。這兩個地方都沒有自性，同樣是虛妄的。
【English Translation】 English version: If you perceive a 'laksana' (characteristic, phenomenon), then your body inherently lacks self-nature. If the 'laksana' arises from emptiness, then emptiness itself should possess awareness. What connection does this have with your 'ayatana' (sense base, referring to the six sense organs: eye, ear, nose, tongue, body, and mind)? It is entirely illusory.
Ananda (one of the Buddha's ten principal disciples), it is like a person who, being weary, falls asleep. This is fundamentally neither due to conditions nor is it of a natural disposition.
The manayatana (sphere of mind) arises from recollection and knowledge, and recollection and knowledge arise from wakefulness and sleep. Therefore, this is clarified by means of sleep. Is taking recollection as arising and forgetting as ceasing, and then abiding in different places? Within it, there is both recollection and memory, which then turn into forgetting. This is called inversion. Absorbing and becoming accustomed to the false dust, returning to the mind-base. The preceding thought and the following thought successively continue, the dusts are incessant, therefore it is said that they do not overstep. This is the 'laksana' of the manayatana, also including mind and weariness, which are similarly aspects of the weariness of bodhi (enlightenment). The cause of this lies in the two kinds of false dust of arising and ceasing. Gathering awareness dwells within, absorbing and collecting the internal dharma-dust, imagination arises internally. What is reached by hearing and seeing can, in turn, condition the five sense organs, conditioning places that the five sense organs cannot reach, such as recalling dream states, which the five sense organs cannot reach. The five sense organs can only condition present states, while the mind-base can condition past states, therefore it is said that seeing and hearing flow against the stream, to places that the stream cannot reach. This is called the nature of awareness, which, apart from the two dusts of arising and ceasing, wakefulness and sleep, ultimately has no substance. However, this is the root of awareness, not coming from wakefulness, not existing from arising and ceasing, not arising from the root, nor arising from emptiness. Repeatedly questioning, there is no real meaning. Why? If it comes from wakefulness, then sleep will cease along with it. What will be used as sleep? It must exist when arising, and cease together when ceasing. Who will receive the ceasing? If it exists from ceasing, then it will cease and be non-existent when arising. Who knows the arising? If it arises from the root, then the two aspects of wakefulness and sleep open and close with the body. Zhuangzi said: 'When he is awake, his form opens; when he is asleep, his form intertwines.' Therefore, it is said that they open and close with the body. Apart from wakefulness and sleep, then this awareness is like flowers in the sky, and certainly has no substance. If it arises from emptiness, then emptiness itself knows, what connection does this have with your 'ayatana'? Therefore, you should know that the manayatana is illusory, fundamentally neither due to conditions nor is it of a natural disposition.
△ The Twelve Ayatanas (Sense Bases)
The six sense organs (sadayatana: eye, ear, nose, tongue, body, and mind) and the six sense objects (rupa, sabda, gandha, rasa, sprshtavya, dharma: form, sound, smell, taste, touch, and mental objects) are called the twelve ayatanas. They are distinguished either based on the sense organs or based on the sense objects. Neither of these two places has self-nature; both are equally illusory.
複次阿難云何十二處(至)本非因緣非自然性。
一眼色處。試觀祇陀園林及諸泉池。莫非色也。我以能觀之眼。對此所觀之境。為是色能生眼見邪眼能生色相耶。若謂眼根能生色相者。是眼為色性。方其舉眼見空之時。空已非色。色性應銷。銷則一切都無色相。既無對誰。而明空質。蓋以色空二法對待。而顯既無色相。何以顯空。然則計眼生色相者妄也。若謂色塵生眼見者。觀空之時。空已非色。焉能生見。見既銷亡。亡則無見。以誰而明空色。然則計色生眼處者妄也。可見見與色空。俱無處所。二處虛妄。本非因緣。非自然性。
阿難汝更聽此祗陀園中(至)本非因緣非自然性。
二耳聲處。汝更聽此園中鐘鼓音聲。先後相續。為是聲來耳邊。耳往聲處。若聲來耳邊。既來此處。彼處應無。如我乞食城中。則祗林無我。又若聲來此人耳邊。彼人應不俱聞。云何一千二百五十比丘一聞鼓聲。同來會食。若復耳往聲邊。如我歸祗林城中。自是無我。汝聞鼓聲。其耳已往鼓處。鐘鼓齊擊。應不俱聞。何況其中象馬牛羊種種音響。又若彼聲不來。我耳不往。自是無聞。聞義不立。然則聽與音聲。俱無處所。計往計來。二處皆妄。本非因緣。非自然性。
阿難汝又嗅此爐中旃檀(至)本非因
【現代漢語翻譯】 現代漢語譯本 阿難，再來說說什麼是十二處（ayatana）的眼和色處，它們既不是因緣和合所生，也不是自然而然存在的。
以眼和色處為例。你看看這祇陀園林（Jetavana Garden，佛陀常住的精舍）以及其中的泉水池塘，無一不是色相。我用能觀看的眼睛，對著這些被觀看的境物。到底是色相能產生眼見，還是眼能產生色相呢？如果說是眼根能產生色相，那麼這眼就具有色的性質。當眼睛舉起來看天空的時候，天空已經不是色相了，色的性質應該消失。如果消失了，那麼一切色相都不存在了。既然沒有了色相，又用什麼來顯明空呢？因為色和空這兩種法是相對待而顯現的。既然沒有了色相，又怎麼能顯明空呢？所以說認為眼能產生色相是虛妄的。如果說是色塵能產生眼見，那麼在看天空的時候，天空已經不是色相了，怎麼能產生眼見呢？眼見既然已經消失，消失了就沒有眼見，又用什麼來顯明空和色呢？所以說認為色能產生眼處是虛妄的。可見眼見和色空，都沒有固定的處所。眼和色這二處都是虛妄的，既不是因緣和合所生，也不是自然而然存在的。
阿難，你再聽聽這祇陀園林中的鐘鼓音聲，一聲接著一聲。到底是聲音來到耳朵邊，還是耳朵去到聲音那裡呢？如果說是聲音來到耳朵邊，既然來到了這裡，那麼聲音的來源處就應該沒有聲音了。就像我去城裡乞食，那麼祇陀園林里就沒有我了。又如果聲音來到這個人的耳朵邊，那麼另一個人應該聽不到。為什麼一千二百五十個比丘，一聽到鼓聲，就一起來聚餐呢？如果說是耳朵去到聲音那裡，就像我回到祇陀園林，我的身體自然在這裡，你聽到鼓聲的時候，你的耳朵已經去到鼓那裡了，如果鐘鼓同時敲響，你應該聽不到全部的聲音。更何況其中還有象、馬、牛、羊等等各種各樣的聲音呢？又如果聲音不來，我的耳朵也不去，自然就聽不到了，聽聞的意義就不能成立。所以說聽和音聲，都沒有固定的處所。認為聲音來或者耳朵去，這兩種說法都是虛妄的，既不是因緣和合所生，也不是自然而然存在的。
阿難，你再聞聞這爐中的旃檀（sandalwood，一種香木）香味，香味飄散開來。到底是香氣來到鼻子邊，還是鼻子去到香氣那裡呢？如果說是香氣來到鼻子邊，那麼香氣就應該有來處。如果香氣有來處，那麼香氣就不是普遍存在的。如果香氣不是普遍存在的，那麼怎麼能讓所有的人都聞到呢？如果說是鼻子去到香氣那裡，那麼鼻子就應該有去處。如果鼻子有去處，那麼鼻子就不是固定不動的。如果鼻子不是固定不動的，那麼怎麼能同時聞到各種各樣的香味呢？所以說聞和香氣，都沒有固定的處所。認為香氣來或者鼻子去，這兩種說法都是虛妄的，既不是因緣和合所生，也不是自然而然存在的。
【English Translation】 English version Furthermore, Ananda, how are the twelve ayatanas (sense bases), specifically the eye and form, not caused by conditions nor of a natural nature?
Consider the eye and form. Observe the Jetavana Garden (Jetavana Garden, a monastery where the Buddha often stayed) and its springs and ponds; all are forms. I, with the eye that can see, face these objects that are seen. Does form generate the seeing of the eye, or does the eye generate the appearance of form? If you say that the eye-root generates the appearance of form, then the eye possesses the nature of form. When the eye is raised to see the sky, the sky is no longer form, and the nature of form should vanish. If it vanishes, then all appearances of form cease to exist. Since there is no form, what is there to illuminate emptiness? Because form and emptiness are two dharmas that are revealed in contrast. Since there is no appearance of form, how can emptiness be revealed? Therefore, the idea that the eye generates the appearance of form is false. If you say that form-dust generates the seeing of the eye, then when looking at the sky, the sky is no longer form; how can it generate seeing? Since seeing has vanished, and with its vanishing there is no seeing, what is there to illuminate emptiness and form? Therefore, the idea that form generates the eye-base is false. It can be seen that seeing and form-emptiness have no fixed location. These two bases are illusory, not caused by conditions, nor of a natural nature.
Ananda, listen again to the sounds of the bells and drums in this Jetavana Garden, one sound following another. Does the sound come to the ear, or does the ear go to the sound? If the sound comes to the ear, then since it has come here, there should be no sound at its origin. Just as when I go to the city to beg for food, I am not in Jetavana. Also, if the sound comes to this person's ear, then another person should not hear it. Why is it that when one thousand two hundred and fifty bhikshus hear the sound of the drum, they all come together for the meal? If the ear goes to the sound, just as when I return to Jetavana from the city, my body is naturally here. When you hear the sound of the drum, your ear has already gone to the drum. If the bells and drums are struck simultaneously, you should not hear all the sounds. Moreover, what about the various sounds of elephants, horses, cows, sheep, and so on? Also, if the sound does not come and my ear does not go, then naturally there is no hearing, and the meaning of hearing cannot be established. Therefore, hearing and sound have no fixed location. The idea of going or coming is false in both cases, not caused by conditions, nor of a natural nature.
Ananda, smell again the fragrance of sandalwood (sandalwood, a type of fragrant wood) in this burner, as the fragrance spreads out. Does the fragrance come to the nose, or does the nose go to the fragrance? If the fragrance comes to the nose, then the fragrance should have a source. If the fragrance has a source, then the fragrance is not universally present. If the fragrance is not universally present, then how can everyone smell it? If the nose goes to the fragrance, then the nose should have a destination. If the nose has a destination, then the nose is not fixed. If the nose is not fixed, then how can it smell all kinds of fragrances at the same time? Therefore, smelling and fragrance have no fixed location. The idea of fragrance coming or the nose going is false in both cases, not caused by conditions, nor of a natural nature.
緣非自然性。
三鼻香處。旃檀一銖香。聞四十里。但取香有殊勝之力。不須更言聖人根力強利也。
阿難爾當二時眾中持缽(至)本非因緣非自然性。
四舌味處。汝于乞食之時。或遇上味。此味為復生于空中。生於舌中。生於食中。若生舌中。舌得一味。何能推移。若不變移。何名知味。又舌非多體。云何一舌而知多味。若生於食。食非有識。何能自知。縱食能知。知不在汝。何預于汝。而名知味。若生於空。汝啖虛空。當作何味。假作鹹味。舌觸知咸。既觸汝舌。亦觸汝面。汝身受咸。當作海魚。既嘗受咸。了不知淡。鹹淡無知。何名知味。是故當知。味舌與嘗。俱無處所。即嘗與味。二俱虛妄。本非因緣。非自然性。
阿難汝常晨朝以手摩頭(至)本非因緣非自然性。
五身觸處若汝晨朝以手摩頭。此摩所知。誰為能觸。為能在頭。為能在手。若無手者。頭則無知。云何成觸。若在頭者。手乃無用。云何名觸。若妄分能所。則在頭在手。各各有觸。必須兩身方能定其處所。汝阿難者。豈有兩身。若頭與手。各為一觸。則手與頭。當爲一體。觸鬚兩物成義。若一體者。觸則無成。若二體者。在手在頭。觸為誰在。又在能非所。在所非能。不應虛空。與汝成觸。是故當知覺觸與身
【現代漢語翻譯】 現代漢語譯本 緣起並非自然而生。
三、鼻香處。一銖旃檀（Chandana，一種香木）的香味，能傳到四十里遠。只要香本身具有殊勝的力量，就不需要再強調聖人的根力和強大的能力了。
阿難（Ananda，佛陀的十大弟子之一），你應該在兩次齋飯時持缽乞食，（直到）發現香氣並非因緣和合，也非自然而生。
四、舌味處。你在乞食的時候，或許會遇到美味佳餚。這味道是產生於空中呢？產生於舌頭中呢？還是產生於食物中呢？如果產生於舌頭中，舌頭只能感受到一種味道，怎麼能分辨出多種味道的變化呢？如果不能分辨變化，又怎麼能說是知道味道呢？而且舌頭不是多體的，怎麼能用一個舌頭來知道多種味道呢？如果產生於食物中，食物沒有意識，怎麼能自己知道味道呢？縱然食物能知道味道，但知道的不是你，和你又有什麼關係呢？憑什麼說你知道味道呢？如果產生於空中，你吃虛空，會是什麼味道呢？假設是鹹味，舌頭接觸到鹹味，既然接觸到你的舌頭，也會接觸到你的臉。你的身體感受到鹹味，豈不成了海魚？既然已經嚐到鹹味，就完全不知道淡味了。對鹹淡都沒有知覺，怎麼能說是知道味道呢？所以應當知道，味道、舌頭和品嚐，都沒有固定的處所。品嚐和味道，二者都是虛妄的，並非因緣和合，也非自然而生。
阿難，你經常在早晨用手摩擦頭部，（直到）發現觸感並非因緣和合，也非自然而生。
五、身觸處。如果你早晨用手摩擦頭部，這摩擦所知覺到的觸感，誰是能觸者呢？是在頭部呢？還是在手中呢？如果沒有手，頭部就無法知覺，怎麼能形成觸感呢？如果在頭部，手就沒有作用，怎麼能說是觸感呢？如果妄自分別能觸和所觸，那麼在頭部和手中，就各自有觸感。必須有兩個身體才能確定其處所。你阿難，難道有兩個身體嗎？如果頭部和手，各自為一種觸感，那麼手和頭，應當成為一體。觸感需要兩個物體才能成立意義。如果是一體，觸感就無法成立。如果是兩個物體，在手和在頭，觸感又在誰那裡呢？而且在能觸的不是所觸的，在所觸的不是能觸的，不應該虛空和你形成觸感。所以應當知道，知覺、觸感和身體
【English Translation】 English version Causation is not of natural origin.
Three, the place of nasal fragrance. One zhu (a unit of weight) of Chandana (sandalwood) fragrance can be smelled forty li (a unit of distance) away. As long as the fragrance itself has extraordinary power, there is no need to further emphasize the strong roots and abilities of a sage.
Ananda (one of the Buddha's ten principal disciples), you should carry your bowl for alms during the two meal times, (until you realize) that fragrance is neither caused by conditions nor of natural origin.
Four, the place of tongue taste. When you are begging for food, you may encounter delicious flavors. Does this taste arise from the air? Does it arise from the tongue? Or does it arise from the food? If it arises from the tongue, the tongue can only perceive one taste, how can it distinguish the changes of multiple tastes? If it cannot distinguish changes, how can it be said to know taste? Moreover, the tongue is not multi-bodied, how can one tongue know multiple tastes? If it arises from the food, the food has no consciousness, how can it know the taste itself? Even if the food can know the taste, what it knows is not you, so what does it have to do with you? Why say that you know the taste? If it arises from the air, what taste would you have if you ate emptiness? Suppose it is a salty taste, the tongue touches the salty taste, since it touches your tongue, it will also touch your face. Your body feels the salty taste, wouldn't you become a sea fish? Since you have tasted the salty taste, you would not know the bland taste at all. If you have no perception of salty and bland, how can you say that you know the taste? Therefore, you should know that taste, tongue, and tasting have no fixed place. Tasting and taste are both illusory, neither caused by conditions nor of natural origin.
Ananda, you often rub your head with your hand in the morning, (until you realize) that the sensation is neither caused by conditions nor of natural origin.
Five, the place of body touch. If you rub your head with your hand in the morning, who is the toucher of this touch that is perceived? Is it in the head? Or is it in the hand? If there is no hand, the head cannot perceive, how can touch be formed? If it is in the head, the hand is useless, how can it be called touch? If you falsely distinguish between the toucher and the touched, then in the head and in the hand, there is touch in each. There must be two bodies to determine its location. Ananda, do you have two bodies? If the head and the hand each have a touch, then the hand and the head should become one body. Touch requires two objects to establish meaning. If it is one body, touch cannot be established. If it is two bodies, in the hand and in the head, where is the touch? Moreover, what is in the toucher is not the touched, and what is in the touched is not the toucher, emptiness should not form touch with you. Therefore, you should know that perception, touch, and body
。俱無處所。即身與觸。二俱虛妄。本非因緣。非自然性。
阿難汝常意中所緣善惡(至)心非所緣處從誰立。
六意法處。汝常意中所緣善惡無記三性產生法。則此法為即心所生。為當離心別有方所。善惡緣慮心也。無記昏住心也。意緣不出此三性。而吸撮內塵。成所緣法。此法若從心生。即法即心。不得謂之法塵。非心所緣。安得指而成處。若離於心。別有方所。則試問法之自性。為有知耶。為無知耶。知則名心。而與汝之非塵者異。同他心量。而與汝之即心者同。蓋非塵乃汝之自性。不緣諸法者也。即心乃汝之情識。緣法而生者也。云何于汝更有二心。如此則法性之非知亦明矣。若云非知。則此法塵既非色聲香味離合冷暖及虛空相之有方所。當於何在。既於色空之內。無所表顯。不應存於色空之外。況空又非有外者也。則心緣意處。終無實矣。是故當知法則與心俱無處所。則意之與法。二俱虛妄。本非因緣。非自然性。
△十八界
界種族也。如欲界色界之界言。自為一類也。根塵識三。各各有六分內中。外為十八界。一依根辨。一依境辨。一依根境。合辨皆虛妄無自性。
△一眼色界
複次阿難云何十八界(至)本非因緣非自然性。
阿難如汝所明。眼色為緣。
【現代漢語翻譯】 現代漢語譯本 俱無處所。即身與觸，二俱虛妄，本非因緣，非自然性。
阿難，你常常在心中思慮所緣的善惡（乃至），心不是所緣之處，又從何處建立呢？
六意法處。你常常在心中思慮所緣的善惡無記三性所產生的法，那麼這個法是即心所生，還是應當離開心而另外存在於某個地方呢？善惡是緣慮心，無記是昏昧住著的心。意緣離不開這三種性質，而吸取內塵，形成所緣的法。這個法如果從心而生，那麼法就是心，不能稱之為法塵，不是心所緣的，又怎麼能指認為一處所呢？如果離開心，另外存在於某個地方，那麼試問法的自性，是有知覺呢，還是沒有知覺呢？有知覺就名為心，而與你所說的非塵不同，如同他人的心量，而與你所說的即心相同。所謂非塵，乃是你的自性，是不緣諸法的。所謂即心，乃是你的情識，是緣法而生的。怎麼在你這裡還有兩個心呢？如此，那麼法性沒有知覺也就明白了。如果說沒有知覺，那麼這個法塵既不是色聲香味離合冷暖以及虛空相那樣有處所，應當在哪裡呢？既然在色空之內，沒有什麼可以表顯，不應該存在於色空之外，況且空又不是有外在的。那麼心緣意處，終究沒有實在。所以應當知道法則與心，都沒有處所。那麼意與法，二者都是虛妄的，本來不是因緣和合，也不是自然而有的。
△十八界
界，是種族的意思。如同欲界（指眾生輪迴的六道之一）的界而言，各自成為一類。根、塵、識三者，各自有六分，內中外為十八界。一是依據根來辨別，一是依據境來辨別，一是依據根境合起來辨別，都是虛妄沒有自性的。
△一眼（指眼根）
再次，阿難，什麼是十八界（乃至），本來不是因緣和合，也不是自然而有的？
阿難，如你所說，眼和色為緣。
【English Translation】 English version They are nowhere to be found. That is, the body and touch are both illusory, not arising from causes and conditions, nor being of natural existence.
Ananda, in your constant thoughts, where do you establish the mind that is not the object of thought, based on the good and evil that you contemplate?
The six senses and dharmas. You constantly contemplate in your mind the good, evil, and neutral natures that generate dharmas. Is this dharma born from the mind, or does it exist separately from the mind in another place? Good and evil are the mind's deliberations, and neutral is the mind's dull dwelling. The mind's objects do not go beyond these three natures, and they absorb internal dust to form the objects of thought. If this dharma is born from the mind, then the dharma is the mind, and it cannot be called dharma-dust. If it is not what the mind contemplates, how can it be pointed to as a place? If it is separate from the mind and exists in another place, then let us ask whether the nature of the dharma is conscious or unconscious. If it is conscious, it is called the mind, and it is different from what you call non-dust, like the mind of another. If it is the same as what you call the mind, then non-dust is your own nature, which does not contemplate dharmas. The mind is your emotional consciousness, which is born from contemplating dharmas. How can there be two minds in you? In this way, it is clear that the nature of dharma is unconscious. If you say it is unconscious, then this dharma-dust is not like form, sound, smell, taste, separation, union, cold, warmth, and the appearance of emptiness, which have places. Where should it be? Since it cannot be manifested within form and emptiness, it should not exist outside of form and emptiness. Moreover, emptiness has no outside. Therefore, the mind's connection to the senses is ultimately unreal. Therefore, you should know that dharma and mind have no place. Then the mind and dharma are both illusory, not arising from causes and conditions, nor being of natural existence.
△ The Eighteen Realms
Realm means 'species' or 'category'. Like the term 'desire realm' (one of the six realms of samsara where beings are reborn), each forms its own category. The three—roots (organs), objects, and consciousness—each have six divisions, forming the eighteen realms internally and externally. One is distinguished by the root, one is distinguished by the object, and one is distinguished by the combination of root and object, all of which are illusory and without self-nature.
△ One Eye (referring to the eye-root)
Furthermore, Ananda, what are the eighteen realms (and so on), not arising from causes and conditions, nor being of natural existence?
Ananda, as you have stated, the eye and form are the conditions.
生於眼識。此識為復因眼所生。以眼為界。因色所生。以色為界。如汝所明。乃小乘所解因緣生法。皆非實事。不了即空。故據彼詰之。此識若因眼生。不有空色。則識無所緣。見無所表。而界亦無從立矣。若因色生。則當空不見色之時。汝識應滅。云何識知是虛空性乎。若見滅時。汝獨能識其變遷。是色滅而識不滅也。汝識獨存。獨則無鄰。界從何立。若色滅而識亦滅。是從變而變。變則無體。界相自無。若不從變。則識性常恒。既從色生。則有見於色者。寧不知空之所在。理又不然。非從色矣。又若根境相合。共生識界。則一半有知。一半無知。中自離異。故曰合則中離。中既相離。則未免有知者合根。無知者合境。故曰離則兩合。如此體性雜亂。二義推窮。皆不成界。是故當知眼色為緣。生眼識界。三處都無。俱為虛妄。諸妄併除。真如自顯。
△二耳聲界
阿難又汝所明耳聲為緣(至)本非因緣非自然性。
耳主聲司聽。因於動靜二相。發識居中。然亦不因耳生。何以故。若使動靜二相。寂不現前。則耳不成知。知尚無成。識何形貌。若取耳聞。無動無靜。聞性常在。方其無動無靜之時。聞尚不成。云何以雜色觸塵之耳形。便得名為識界。如是則依根而辨者。皆虛妄矣。又依境而辨。亦復
【現代漢語翻譯】 現代漢語譯本： 生於眼識（yan shi，意識的一種，通過眼睛產生）。這個意識是因為眼睛所生嗎？以眼睛為界限嗎？還是因為顏色所生？以顏色為界限嗎？正如你所理解的，這只是小乘佛教所解釋的因緣生法，都不是真實存在的。不瞭解這個道理，就不能明白一切皆空。所以根據這個理論來詰問你：這個意識如果是因眼睛而生，如果沒有空和顏色，那麼意識就沒有所緣，見也沒有所表達的對象，而界限也無從建立。如果是因顏色而生，那麼當空中沒有顏色的時候，你的意識應該滅亡。又怎麼能知道那是虛空的性質呢？如果見到滅亡的時候，你獨自能認識到它的變遷，那就是顏色滅亡而意識沒有滅亡。你的意識獨自存在，獨自存在就沒有鄰近，界限從哪裡建立呢？如果顏色滅亡而意識也滅亡，那就是隨著變遷而變遷，變遷就沒有實體，界相自然就沒有了。如果不隨著變遷而變遷，那麼意識的性質就是常恒不變的。既然是從顏色而生，那麼能見到顏色的人，怎麼會不知道空在哪裡呢？這個道理又是不對的，所以不是從顏色而生。又如果根和境相互結合，共同產生識界，那麼一半有知覺，一半沒有知覺，中間自然分離。所以說結合就會中間分離。中間既然分離，那麼就難免有知覺的結合根，沒有知覺的結合境。所以說分離就會兩邊結合。這樣，體性和性質就雜亂了。兩種意義推究，都不能成立界限。所以應當知道，眼睛和顏色作為因緣，產生眼識界，這三處都沒有真實的，都是虛妄的。各種虛妄都消除，真如自會顯現。
△二耳聲界
阿難，再說你所說的耳朵和聲音作為因緣（到）本來就不是因緣，也不是自然產生的。
耳朵主管聲音，負責聽覺。因為動和靜兩種現象，產生意識居於其中。然而也不是因為耳朵而生。為什麼呢？如果動和靜兩種現象，寂靜而不顯現，那麼耳朵就不能產生知覺。知覺尚且不能產生，意識又是什麼形狀呢？如果取耳朵的聽聞，沒有動也沒有靜，聽聞的性質常在。當沒有動也沒有靜的時候，聽聞尚且不能成立，怎麼能用雜有顏色、觸覺塵埃的耳朵形狀，就得到名為識界呢？這樣，依靠根來分辨，都是虛妄的。又依靠境來分辨，也是虛妄的。
【English Translation】 English version: It arises from eye-consciousness (yan shi, a type of consciousness arising through the eyes). Is this consciousness born from the eye? Is it bounded by the eye? Or is it born from color? Is it bounded by color? As you understand it, this is merely the conditioned arising (因緣生法) explained by the Hinayana (小乘), none of which is truly real. Without understanding this principle, one cannot comprehend that all is emptiness. Therefore, based on this theory, I question you: if this consciousness arises from the eye, without emptiness and color, then consciousness has nothing to grasp, sight has nothing to express, and a boundary cannot be established. If it arises from color, then when there is no color in emptiness, your consciousness should cease. How then can you know that it is the nature of emptiness? If you see cessation, and you alone can recognize its change, then color ceases but consciousness does not. Your consciousness exists alone, and alone it has no neighbor, from where is a boundary established? If color ceases and consciousness also ceases, then it changes with change, and change has no substance, and the appearance of a boundary naturally does not exist. If it does not change with change, then the nature of consciousness is constant and unchanging. Since it arises from color, then one who sees color, how can they not know where emptiness is? This reasoning is also incorrect, so it does not arise from color. Furthermore, if the root and object combine to jointly produce a consciousness-realm, then half has awareness and half has no awareness, and the middle naturally separates. Therefore, it is said that combination leads to separation in the middle. Since the middle is separated, then it is inevitable that the aware combines with the root, and the unaware combines with the object. Therefore, it is said that separation leads to two combinations. In this way, the substance and nature are chaotic. Investigating these two meanings, neither can establish a boundary. Therefore, you should know that the eye and color as conditions give rise to the eye-consciousness-realm, but all three places are without reality, all are illusory. When all illusions are removed, true thusness (真如) will naturally manifest.
△ Two: The Ear-Sound Realm
Ananda, furthermore, regarding what you explain as the ear and sound being the conditions (up to) originally not being conditions nor natural in nature.
The ear governs sound and is responsible for hearing. It arises from the two aspects of movement and stillness, with consciousness residing in the middle. However, it is not born from the ear. Why? If the two aspects of movement and stillness are silent and do not appear, then the ear cannot produce awareness. If awareness cannot be produced, what form does consciousness take? If one takes the hearing of the ear, without movement and without stillness, the nature of hearing is always present. When there is neither movement nor stillness, hearing cannot be established, how can the shape of the ear, mixed with color and tactile dust, be named a consciousness-realm? Thus, what is distinguished by relying on the root is all illusory. Furthermore, what is distinguished by relying on the object is also illusory.
不因聲生。若謂識生於聲。則是識因聲有。不關我之聞性。若無聞性。何以能知聲相之所在乎。是知識因聲生者。許其因聞而有聲相也。聞能聞聲。何不聞識。既不聞識。何成界義。若縱耳能聞識。則識與聲聞。識已被聞。又有誰來知我聞識邪。蓋聞有能所。聲為所聞。識為能聞。若謂耳能聞識。則識不過屬於所聞。誰為能聞。若無能聞。則有所無能。終如草木。又不可也。依根依境。單論不可。不應以根與境雜成識界。而為中位。界無中位。則內外二相復從何成中間識也。內外根境也。中位既無。界從何立。是知聲聞與識。三處俱無。本非因緣。非自然性。
△三鼻香界
阿難又汝所明鼻香為緣(至)本非因緣非自然性。
又汝所明鼻香為緣。生於鼻識。此識為復因鼻所生。以鼻為界。因香所生。以香為界乎。若識因鼻生。則汝心中以何為鼻。為取肉形雙爪之象乎。為取嗅知動搖之性乎。若取肉形肉質。乃身身之所知者觸也。肉為身質。觸乃身塵。奧尚無名。界從何立。若取嗅知。則汝心中。以何為知。以肉為知。則肉之所知。觸而非香。以空為知。空則自知。肉應非覺。知在虛空。則空乃汝身。汝身非知。則阿難之身。空無所在矣。此計識因鼻生者妄也。若以為香知。知自屬香。何預于汝。若
【現代漢語翻譯】 現代漢語譯本 不因聲音而產生。如果說意識產生於聲音，那就是說意識是由於聲音而產生的，與我的聞性無關。如果沒有聞性，又怎麼能知道聲音的所在呢？如果說知識是因聲音而產生的，那麼就承認它是因聽聞而有聲音的表象。聞效能夠聽聞聲音，為什麼不能聽聞意識呢？既然不能聽聞意識，又怎麼能成立『界』的定義呢？如果放任耳朵能夠聽聞意識，那麼意識與聲音的聽聞，意識已經被聽聞了，又有誰來知道我的聽聞意識呢？大概聽聞有能聽和所聽，聲音是所聽，意識是能聽。如果說耳朵能夠聽聞意識，那麼意識不過是屬於所聽的，誰是能聽的呢？如果沒有能聽的，那麼有所無能，最終就像草木一樣，又是不可以的。依靠根（indriya）依靠境（visaya），單獨討論是不可以的，不應該把根與境混雜成為識界（vijnana-dhatu），而作為中間的位置。界沒有中間的位置，那麼內外二相又從哪裡形成中間的意識呢？內外是根和境，中間的位置既然沒有，界從哪裡建立呢？由此可知，聲音的聽聞與意識，三處都沒有，本來不是因緣（hetu-pratyaya），也不是自然性（prakrti）。
△三、鼻香界
阿難（Ananda），再者，你所說的鼻香為緣（pratyaya）……本來不是因緣，也不是自然性。
再者，你所說的鼻香為緣，產生於鼻識（ghrana-vijnana）。這個意識是因鼻子所生，以鼻子為界（dhatu）呢？還是因香所生，以香為界呢？如果意識因鼻子而生，那麼在你心中以什麼作為鼻子呢？是取肉形雙爪的形象嗎？還是取嗅知動搖的性質呢？如果取肉形的肉質，那是身體所知道的觸覺。肉是身體的物質，觸是身體的塵埃，奧妙之處尚且沒有名稱，界從哪裡建立呢？如果取嗅知，那麼在你心中以什麼作為知覺呢？以肉作為知覺，那麼肉所知道的是觸覺而不是香。以空作為知覺，空就自己知道，肉應該沒有感覺。知覺在虛空，那麼空就是你的身體，你的身體不是知覺，那麼阿難的身體，空無所在了。這種認為意識因鼻子而生的說法是錯誤的。如果認為是香的知覺，知覺自然屬於香，與你有什麼關係呢？
【English Translation】 English version It does not arise from sound. If it is said that consciousness arises from sound, then it means that consciousness is caused by sound and has nothing to do with my hearing nature. If there is no hearing nature, how can one know where the sound is located? If knowledge is said to arise from sound, then it admits that it is due to hearing that there is the appearance of sound. Hearing can hear sound, why can't it hear consciousness? Since it cannot hear consciousness, how can the definition of 'dhatu' (realm) be established? If the ear is allowed to hear consciousness, then the hearing of consciousness and sound, consciousness has already been heard, who will know my hearing consciousness? Generally, hearing has the able and the heard, sound is the heard, and consciousness is the able to hear. If it is said that the ear can hear consciousness, then consciousness is only the heard, who is the able to hear? If there is no able to hear, then having the heard without the able is ultimately like grass and trees, which is also not possible. Relying on the indriya (sense faculty) and relying on the visaya (sense object), it is not possible to discuss them separately. One should not mix the indriya and visaya to form the vijnana-dhatu (consciousness-element) and regard it as the middle position. If the dhatu has no middle position, then from where do the internal and external two aspects form the intermediate consciousness? Internal and external are the indriya and visaya. Since the middle position does not exist, from where is the dhatu established? From this, it can be known that the hearing of sound and consciousness are all absent in the three places, and are originally neither hetu-pratyaya (cause and condition) nor prakrti (nature).
△3. Nasal-fragrance Dhatu
Ananda, furthermore, what you have explained about the nose-fragrance as pratyaya (condition)... is originally neither cause and condition nor natural nature.
Furthermore, what you have explained about the nose-fragrance as a condition, arising from ghrana-vijnana (nose-consciousness). Is this consciousness caused by the nose, with the nose as the dhatu (element)? Or is it caused by the fragrance, with the fragrance as the dhatu? If consciousness arises from the nose, then what do you take as the nose in your mind? Is it taking the image of the fleshy shape with two claws? Or is it taking the nature of smelling and knowing that moves? If you take the fleshy shape and texture, that is the touch known by the body. Flesh is the substance of the body, and touch is the dust of the body. The profound meaning still has no name, from where is the dhatu established? If you take smelling and knowing, then what do you take as knowing in your mind? If you take flesh as knowing, then what the flesh knows is touch and not fragrance. If you take emptiness as knowing, then emptiness knows itself, and the flesh should have no sensation. If knowing is in emptiness, then emptiness is your body, and your body is not knowing, then Ananda's body is nowhere to be found. This view that consciousness arises from the nose is false. If it is considered the knowing of fragrance, knowing naturally belongs to fragrance, what does it have to do with you?
香臭之氣必生汝鼻。州彼香臭二種流氣。不生於伊蘭栴檀之中。二本不來。汝自嗅鼻。為香為臭。臭則非香。香則非臭。二氣相反。二俱能聞。則汝一人應有兩鼻。對我而問道者有二。阿難誰為真體。若鼻惟一根。境云何二。臭既為香。香復為臭。二性互奪。從何立界。是故當知鼻香為緣生鼻識界。三處都無。本非因緣。非自然性。
△四舌味界
阿難又汝所明舌味為緣(至)本非因緣非自然性。
此識若因舌生。則諸世間黃連薑桂之類。都無有味。汝自嘗舌。為辛為苦。若舌性苦。誰來嘗苦。舌不自嘗。誰為知覺。問。二誰字分明見有個識性者。在若舌性不苦。味無所生。無物與對。云何立界。若曰識因味生。識自為味。即識即味。不能自嘗。同於舌根。何以得知是甜是苦。又使識因味生。則世味既多。識亦應多。識體若一。云何又能分別諸味變異不一之相。若無分別。又不名識。云何複名舌味識界。舌味和合。是中原無自性。云何立界。是故當知舌味與識。三處俱無。本非因緣。非自然性。
△五身觸界
阿難又汝所明身觸為緣(至)本非因緣非自然性。
此識若因身生。必無離合。云何觸合則有。觸離則無。是無緣則無。識因境而不因根明矣。若因依而辨。無身則無。知
【現代漢語翻譯】 現代漢語譯本： 香臭之氣必然從你的鼻子產生。考察那香和臭兩種流動的氣息，不是從伊蘭（一種香草）和栴檀（一種香木）中產生，這兩個根本來源沒有帶來。你自己用鼻子聞，是香還是臭？臭就不是香，香就不是臭。兩種氣息相反，如果兩種氣息都能聞到，那麼你一個人應該有兩個鼻子。對我提問的人有兩個，阿難，誰是真正的本體？如果鼻子只有一根，境界怎麼會有兩種？臭既然可以變成香，香又可以變成臭，兩種性質互相奪取，從哪裡建立界限？所以應當知道，鼻和香作為緣而產生鼻識界，這三個地方都沒有自性，本來就不是因緣和合而生，也不是自然而然存在的。 現代漢語譯本： △四、舌味界
阿難，再說你所說的舌和味作為緣（而產生舌識界），本來就不是因緣和合而生，也不是自然而然存在的。
如果這個識是由於舌頭而產生，那麼世間的黃連、姜、桂之類的東西，就都沒有味道了。你自己嚐嚐舌頭，是辛辣還是苦澀？如果舌頭的性質是苦的，誰來嘗這個苦味？舌頭不能自己嘗，誰來感知？（問：）兩個『誰』字分明顯示有個識性存在。如果舌頭的性質不是苦的，味道就無從產生，沒有東西可以對應，怎麼建立界限？如果說識是由於味道而產生，識自己就是味道，既是識又是味，不能自己品嚐，和舌根一樣。怎麼知道是甜是苦？又如果識是由於味道而產生，那麼世間的味道既然很多，識也應該很多。如果識的本體是一個，怎麼又能分辨各種味道變異不一的現象？如果沒有分別，又不能稱為識，怎麼又稱為舌味識界？舌和味和合，其中原本沒有自性，怎麼建立界限？所以應當知道，舌、味和識，這三個地方都沒有自性，本來就不是因緣和合而生，也不是自然而然存在的。 現代漢語譯本： △五、身觸界
阿難，再說你所說的身和觸作為緣（而產生身識界），本來就不是因緣和合而生，也不是自然而然存在的。
如果這個識是由於身體而產生，必然不會有分離和結合。為什麼接觸結合就有，接觸分離就沒有？這是沒有緣就沒有，識是依靠境界而不是依靠根而產生的，這很明顯。如果依靠身體來辨別，沒有身體就沒有知覺。
【English Translation】 English version: The scent of fragrance or foulness must arise from your nose. Examine those two kinds of flowing air, fragrance and foulness. They do not originate from 'Ilán' (a fragrant herb) or 'Chandana' (sandalwood), these two fundamental sources do not bring them. You yourself smell with your nose, is it fragrant or foul? If it is foul, it is not fragrant; if it is fragrant, it is not foul. The two airs are opposite. If both airs can be smelled, then you alone should have two noses. Those who ask me questions are two, Ananda, who is the true substance? If the nose is only one root, how can there be two realms? Since foulness can become fragrance, and fragrance can become foulness, the two natures seize from each other, from where is the boundary established? Therefore, you should know that the nose and fragrance, as conditions, give rise to the nose consciousness realm. These three places have no self-nature, originally not arising from causes and conditions, nor existing naturally. English version: △ Four, the Tongue-Taste Realm
Ananda, furthermore, you say that the tongue and taste as conditions (give rise to the tongue consciousness realm), originally not arising from causes and conditions, nor existing naturally.
If this consciousness arises from the tongue, then all the things in the world like 'Huanglian' (Coptis chinensis), ginger, and cinnamon would have no taste. You yourself taste with your tongue, is it spicy or bitter? If the nature of the tongue is bitter, who tastes the bitterness? The tongue cannot taste itself, who perceives? (Question:) The two 'who' words clearly show that there is a consciousness nature. If the nature of the tongue is not bitter, taste cannot arise, there is nothing to correspond to, how to establish a boundary? If it is said that consciousness arises from taste, consciousness itself is taste, being both consciousness and taste, it cannot taste itself, like the tongue root. How to know if it is sweet or bitter? Also, if consciousness arises from taste, then since there are many tastes in the world, there should also be many consciousnesses. If the substance of consciousness is one, how can it distinguish the various and different phenomena of tastes? If there is no distinction, it cannot be called consciousness, how can it be called the tongue-taste consciousness realm? The tongue and taste combine, originally there is no self-nature in it, how to establish a boundary? Therefore, you should know that the tongue, taste, and consciousness, these three places have no self-nature, originally not arising from causes and conditions, nor existing naturally. English version: △ Five, the Body-Touch Realm
Ananda, furthermore, you say that the body and touch as conditions (give rise to the body consciousness realm), originally not arising from causes and conditions, nor existing naturally.
If this consciousness arises from the body, there must be no separation or union. Why is it that when there is contact and union, there is consciousness, and when there is contact and separation, there is no consciousness? This is because there is no condition, there is no consciousness. It is clear that consciousness relies on the realm and not on the root. If it relies on the body to distinguish, without the body there is no perception.
離合者。是又因根而不因境。又以根境合辨。觸不自知。有身方知。是此身識必由根境相合而顯。合則知身即觸。知觸即身。若身即觸。則身不得單明為身。若觸即身。則觸不得單明為觸。如此身觸互奪。故無處所。合身則身無觸位故。觸無體性。離觸則身無觸用故。即同虛空。內外中間皆不成立。即使識生於觸。從誰立界。然則身觸為緣。生身識界。三處都無。本非因緣。非自然性。
△六意法界
阿難又汝所明意法為緣(至)本非因緣非自然性。
意法為緣。生於意識。若識因意生。以意為界。識因法生。以法為界。今復明其不然。若識因意生。則汝。意中。必有所思。以發明汝意。有所思者。法也境也。若無此境。則意無所生。而識將何用。又汝識心與諸思量。兼了別性。同乎異乎。識心者意。也諸思量者法也。了別之性識也。同則意云何生。異則不能起識。何者若使三者相同。則誰為能生。誰為所生。故曰。同意即意。意云何生。三者相異。則三性乖角。焉能起識。故曰。異意不同。應無所識。無識則同於草木。云何意生有識。則意本無形。云何識意。惟同與異。二性不成。界云何立。若識因法生。則世間諸法。不離五塵。汝觀色聲香味與觸。均名為法。相狀分明。以對五根。各有所屬。
【現代漢語翻譯】 現代漢語譯本 離合的道理是這樣的：身識的產生是因為根（感官）而不是因為境（外在事物）。而且，根和境需要結合才能辨別。觸覺本身並不能自知，必須通過身體才能感知。因此，這個身識必然是由根和境相互結合而顯現的。結合時，知道身體就是觸覺，知道觸覺就是身體。如果身體就是觸覺，那麼身體就不能單獨地被認為是身體；如果觸覺就是身體，那麼觸覺就不能單獨地被認為是觸覺。這樣，身體和觸覺互相否定，所以沒有固定的處所。結合身體時，身體沒有觸覺的位置；離開觸覺時，身體沒有觸覺的作用，所以就像虛空一樣，內外中間都不能成立。即使身識產生於觸覺，又從哪裡建立界限呢？既然如此，身體和觸覺作為緣，產生身識界，這三者都沒有固定的處所，本來就不是因緣和合，也不是自然而然的。
△六意法界
阿難（Ananda，佛陀的十大弟子之一），再說你所說的意和法作為緣……（直到）本來就不是因緣和合，也不是自然而然的。
意和法作為緣，產生意識。如果意識因為意而產生，就以意為界；如果意識因為法而產生，就以法為界。現在再說明不是這樣的。如果意識因為意而產生，那麼你的意中，必然有所思慮，來闡明你的意。有所思慮的東西，就是法，也就是境。如果沒有這個境，那麼意就無從產生，而意識又有什麼用呢？而且，你的識心和各種思量，以及了別的性質，是相同還是不同呢？識心就是意，各種思量就是法，了別的性質就是識。如果相同，那麼意又如何產生呢？如果不同，就不能產生意識。為什麼呢？如果這三者相同，那麼誰是能生的，誰是所生的呢？所以說，同意就是意，意又如何產生呢？如果三者不同，那麼三種性質相互矛盾，怎麼能產生意識呢？所以說，不同的意就不能產生認識，沒有認識就和草木一樣，意又怎麼能產生有認識的意識呢？那麼意本來就沒有形狀，又如何認識意呢？只有相同和不同這兩種性質不能成立，界限又如何建立呢？如果意識因為法而產生，那麼世間諸法，都離不開五塵（色、聲、香、味、觸）。你觀察色、聲、香、味和觸，都叫做做法，相狀分明，對應五根（眼、耳、鼻、舌、身），各有歸屬。
【English Translation】 English version The principle of separation and combination is like this: The arising of body consciousness (身識, śarīra-vijñāna) is due to the root (根, sensory organs) and not due to the object (境, external objects). Moreover, the root and the object need to combine to be distinguished. Touch itself cannot be self-aware; it must be perceived through the body. Therefore, this body consciousness must be manifested by the mutual combination of the root and the object. When combined, one knows that the body is touch, and one knows that touch is the body. If the body is touch, then the body cannot be singularly regarded as the body; if touch is the body, then touch cannot be singularly regarded as touch. In this way, the body and touch negate each other, so there is no fixed location. When combined with the body, the body has no position for touch; when separated from touch, the body has no function of touch, so it is like emptiness, and neither inside, outside, nor in between can be established. Even if body consciousness arises from touch, from where is the boundary established? Since this is the case, the body and touch, as conditions (緣, hetu), give rise to the body consciousness realm (身識界, śarīra-vijñāna-dhātu). These three have no fixed location; they are originally neither caused by conditions nor natural.
△The Realm of the Sixth Consciousness and Dharma (六意法界, ṣaḍ-mano-dhātu)
Ananda (阿難, one of the ten great disciples of the Buddha), furthermore, regarding what you explain as mind (意, manas) and dharma (法, dharma) as conditions... (until) originally neither caused by conditions nor natural.
Mind and dharma as conditions give rise to consciousness (意識, vijñāna). If consciousness arises because of mind, then mind is the boundary; if consciousness arises because of dharma, then dharma is the boundary. Now, it is further explained that this is not the case. If consciousness arises because of mind, then in your mind, there must be some thought to elucidate your mind. The thing that is thought about is dharma, which is also the object. If there is no such object, then the mind has no way to arise, and what use is consciousness? Moreover, are your mind of consciousness, various thoughts, and the nature of discernment the same or different? The mind of consciousness is mind, the various thoughts are dharma, and the nature of discernment is consciousness. If they are the same, then how does mind arise? If they are different, then consciousness cannot arise. Why? If these three are the same, then who is the producer and who is the produced? Therefore, it is said that the same mind is mind; how does mind arise? If the three are different, then the three natures contradict each other; how can consciousness arise? Therefore, it is said that different minds cannot produce recognition; without recognition, it is the same as grass and trees. How can mind produce conscious awareness? Then mind originally has no form; how can it recognize mind? Only the two natures of same and different cannot be established; how can the boundary be established? If consciousness arises because of dharma, then all dharmas in the world cannot be separated from the five dusts (五塵, pañca-viṣaya) (form, sound, smell, taste, and touch). You observe form, sound, smell, taste, and touch, all of which are called dharma, with distinct appearances, corresponding to the five roots (五根, pañcendriya) (eye, ear, nose, tongue, body), each with its own belonging.
而非意之所攝。汝決定謂。識依法生。汝今諦觀法塵之法。作何狀貌。若離色空。諸相終無所得。生則色空諸法等生。滅則色空諸法等滅。既非意攝。又無實狀。所因既無。因生有識。作何形相。相狀不有。界云何立。是故當知意法為緣。生意識界。三處都無。則意與法界。二俱虛妄。本非因緣。非自然性。
初以六入破六根。雖以塵對破。而正意卻在根。次以十二處雖根塵互破。而正意惟在塵。次以十八界根境識三相推破。而正意惟在識。
△七大
前近取諸身。顯如來藏。故依陰入處界四科以明。雖悟一身。未融萬法。根境尚異。見性不圓。此復遠取諸物。圓示藏性。故依地水風火空見識七大。以明使悟物我同根。是非一體法。法圓成塵。塵周遍法界。頌云。若人慾識真空理。身內真如還遍外。情與無情共一體。處處皆同真法界。此七大之旨也。謂之大者。以性圓周遍含吐十方為義。所以有七者。萬法產生。不離四大。而依空建立。因見有覺。因識有知。前五無情所具。后二有情兼之。七大皆因識變。故總之以識。識則覺性之中妄為明覺者也。所妄既立。生彼妄能。故有七大。七大先非水火。亦非空識。全一如來藏體循業發現而已。
阿難白佛言世尊如來(至)如水成冰冰還成水。
【現代漢語翻譯】 現代漢語譯本： 並非由意念所攝持。你確定認為，『識』是依靠『法』而產生的嗎？你現在仔細觀察『法塵』的『法』，它呈現出什麼樣的狀態和樣貌？如果脫離了『色』和『空』，那麼一切相狀都無法獲得。產生時，『色』和『空』等諸法一同產生；滅去時，『色』和『空』等諸法一同滅去。既然不是由意念所攝持，又沒有真實的形狀，那麼作為『識』產生的原因既然不存在，由這個不存在的原因所產生的『識』，又會是什麼樣的形狀和樣貌呢？如果相狀不存在，那麼『界』又如何建立呢？所以應當知道，『意』和『法』作為因緣，產生『意識界』。如果這三處（意、法、意識）都了不可得，那麼『意』和『法界』，這兩者都是虛妄的，本來就不是因緣和合，也不是自然而有的。
前面用『六入』來破斥『六根』，雖然是用『塵』相對來破斥，但真正的用意卻在於『根』。接著用『十二處』，雖然是『根』和『塵』互相破斥，但真正的用意只在于『塵』。再接著用『十八界』，從『根』、『境』、『識』三方面來推究破斥，而真正的用意只在于『識』。
△七大
前面是就近從自身來顯現如來藏，所以依據『陰』、『入』、『處』、『界』四科來闡明。即使領悟了自身，還沒有融會貫通萬法，『根』和『境』仍然存在差異，見性還不圓滿。這裡進一步從遠處取萬物，圓滿地顯示如來藏性，所以依據『地』、『水』、『火』、『風』、『空』、『見』、『識』七大來闡明，使人領悟到物和我同根同源，是非一體，法法圓融成就，微塵周遍法界。頌文說：『如果有人想認識真空的道理，自身內的真如還遍及於外，有情和無情共同一體，處處都相同于真法界。』這就是七大的宗旨。稱之為『大』，是因為它的體性圓滿周遍，包含和顯現十方。之所以有七種，是因為萬法的產生，離不開『地』、『水』、『火』、『風』四大，並且依『空』而建立，因為有『見』所以有『覺』，因為有『識』所以有『知』。前五大是無情之物所具有的，后二大是有情之物兼而有之的。七大都是因為『識』的變化而產生，所以總歸於『識』。『識』就是在覺性之中妄生明覺的東西。妄念既然建立，就產生了妄能，所以有了七大。七大本來就不是水火，也不是空識，完全是一如來藏的本體，隨著業力而顯現罷了。
阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）對佛陀（Buddha，覺悟者）說：『世尊（World-Honored One，佛陀的尊稱），如來（Tathagata，佛陀的稱號之一）……就像水變成冰，冰又還原成水一樣。』
【English Translation】 English version: It is not apprehended by the mind. Are you certain that 『consciousness』 (識, vijnana) arises from 『dharma』 (法, dharma)? Now, carefully observe the 『dharma』 of 『dharma-dust』 (法塵, dharma-dhatu), what state and appearance does it present? If it is separated from 『form』 (色, rupa) and 『emptiness』 (空, sunyata), then ultimately no characteristics can be obtained. When it arises, 『form』 and 『emptiness』 and all dharmas arise together; when it ceases, 『form』 and 『emptiness』 and all dharmas cease together. Since it is not apprehended by the mind and has no real shape, if the cause of the arising of 『consciousness』 does not exist, then what form and appearance will the 『consciousness』 that arises from this non-existent cause have? If characteristics do not exist, then how can 『realm』 (界, dhatu) be established? Therefore, it should be known that 『mind』 (意, manas) and 『dharma』 are the conditions for the arising of the 『consciousness realm』 (意識界, vijnana-dhatu). If these three places (mind, dharma, and consciousness) are all unattainable, then both 『mind』 and 『dharma-dhatu』 are false and illusory, originally not arising from conditions, nor naturally existing.
Earlier, the 『six entrances』 (六入, sadayatana) were used to refute the 『six roots』 (六根, sadindriya). Although the refutation was done with 『dust』 (塵, dhuli) as the opposite, the real intention was on the 『roots』. Then, the 『twelve places』 (十二處, dvadasayatana) were used, although the 『roots』 and 『dust』 refuted each other, the real intention was only on the 『dust』. Furthermore, the 『eighteen realms』 (十八界, astadasa-dhatu) were used, examining and refuting from the three aspects of 『roots』, 『objects』, and 『consciousness』, and the real intention was only on 『consciousness』.
△ The Seven Great Elements
Earlier, the immediate approach was from the body to reveal the Tathagatagarbha (如來藏, the womb of the Buddhas), so it was explained based on the four categories of 『skandhas』 (陰, skandha), 『ayatanas』 (入, ayatana), 『dhatus』 (處, ayatana), and 『realms』 (界, dhatu). Even if one understands the body, one has not yet integrated the myriad dharmas, and the 『roots』 and 『objects』 still have differences, and the nature of seeing is not yet complete. Here, the approach is further from distant objects to fully reveal the nature of the Tathagatagarbha, so it is explained based on the seven great elements of 『earth』 (地, prthivi), 『water』 (水, apas), 『fire』 (火, tejas), 『wind』 (風, vayu), 『space』 (空, akasa), 『seeing』 (見, drsti), and 『consciousness』 (識, vijnana), to make people realize that objects and self have the same root, right and wrong are one entity, and all dharmas are perfectly integrated, and dust pervades the dharma-dhatu. The verse says: 『If one wants to know the principle of true emptiness, the true thusness within the body also pervades the outside, sentient and non-sentient beings are one entity, and everywhere is the same as the true dharma-dhatu.』 This is the purpose of the seven great elements. It is called 『great』 because its nature is complete and pervasive, containing and manifesting the ten directions. The reason why there are seven is that the generation of all dharmas cannot be separated from the four great elements of 『earth』, 『water』, 『fire』, and 『wind』, and it is established based on 『space』. Because there is 『seeing』, there is 『awareness』; because there is 『consciousness』, there is 『knowing』. The first five are possessed by non-sentient beings, and the latter two are possessed by sentient beings as well. All seven great elements arise from the transformation of 『consciousness』, so they are all summarized in 『consciousness』. 『Consciousness』 is the false arising of clear awareness within the nature of awareness. Since false thoughts have been established, false abilities arise, so there are seven great elements. The seven great elements were originally not water or fire, nor were they space or consciousness, but entirely the manifestation of the Tathagatagarbha following karma.
Ananda (阿難, one of the ten great disciples of the Buddha, known for his exceptional memory) said to the Buddha (佛陀, the awakened one): 『World-Honored One (世尊, a respectful title for the Buddha), Tathagata (如來, one of the titles of the Buddha)... just like water turning into ice, and ice turning back into water.』
佛告阿難。如汝所言。四大和合。發明世間種種變化。此實權教。雖說和合。都無實義。蓋彼四大性。果非和合。則如虛空。不和諸色。殆不然也。若果和合。則同彼萬變。相成相續。展轉虛妄。如旋火輪。無有實體。又無休息。又不然也。且以大性非和非合之理。設為譬喻。如水成冰。冰還成水。水何合而成冰。冰何和而成水。不因和合。循業發現。其相如此。
△一地大
汝觀地性粗為大地(至)但有言說都無實義。
汝觀大地。粗為大地。細為微塵。至鄰虛塵。析之極微。極微之塵。猶有微色。名色邊際相。更析鄰虛而為七分。即微色鄰虛。彼鄰虛者。即實空性。若此鄰虛析成虛空。當知虛空與出生色相。一鄰虛塵。用幾虛空。和合而有。又鄰虛析空。用幾色相。合成虛空。如是則知此變化諸相。非和合法。明矣。又若色合。則純是一色。不得名之為空空。合則純是一空。不得名之為色。色猶可析。空云何合耶。汝原不知如來藏中性色真空。性空真色。言空能性色。色亦性空。性即性一切心之性。當作活看。空能性色者。自無而有也。色亦性空者。自有還無也。性色故變化諸相。性空故塵析成空。然皆清凈本然。周循法界。不消和合。隨眾心生。應所知量。循業發現。而世間無知。惑為
【現代漢語翻譯】 現代漢語譯本 佛陀告訴阿難：『正如你所說，四大（地、水、火、風）和合，顯現世間種種變化，這實際上是權巧方便的教說。雖然說是和合，但並沒有真實的意義。因為這四大各自的體性，本來就不是和合而成的，如同虛空一樣，不與諸色相和合，這幾乎是不可能的。如果真的是和合而成，那就應該像世間萬物的變化一樣，互相成就，相續不斷，輾轉虛妄，如同旋轉的火輪，沒有實體，也沒有停息。這又是不對的。』且用大種的體性非和非合的道理，來做一個比喻，就像水變成冰，冰又變成水。水是如何和合而成冰的？冰又是如何和合而成水的？不是因為和合，而是隨著業力而顯現，它的現象就是這樣。
△一、地大
『你觀察地性，粗顯為大地，（乃至）只是言說，都沒有真實的意義。』
『你觀察大地，粗顯為大地，細分為微塵，乃至鄰虛塵（接近虛空的微塵）。分析到極其微小的程度，這極微小的塵，仍然有微細的顏色，稱為色邊際相（色的最小單位）。再將鄰虛塵分析為七分，就是微色鄰虛。這鄰虛，就是真實的空性。如果這鄰虛塵分析成虛空，應當知道虛空與出生色相，一個鄰虛塵，用多少虛空和合而有？又鄰虛塵分析成虛空，用多少色相合成虛空？這樣就知道這變化的諸種現象，不是和合而成，很明顯了。』又如果色是和合而成，那就應該純粹是一種顏色，不能稱之為空。空如果和合而成，那就應該純粹是一種空，不能稱之為色。色還可以分析，空又怎麼能和合呢？你原本不知道如來藏（一切眾生本具的清凈覺性）中，體性是色的，其本性是真空；體性是空的，其本性是真色。說空能生色，色亦是性空。『性』就是一切心之性，應當作靈活的理解。空能生色，是從無而有；色亦性空，是從有還無。因為體性是色，所以有變化的諸種現象；因為體性是空，所以塵可以分析成空。然而一切都是清凈本然，周遍法界，不需要和合，隨著眾生的心而生，應合所知的量，隨著業力而顯現。而世間無知的人，迷惑地認為
【English Translation】 English version The Buddha told Ānanda: 'As you said, the four great elements (earth, water, fire, and wind) combine to manifest the various changes in the world. This is actually an expedient teaching. Although it speaks of combination, it has no real meaning. Because the nature of these four elements is not actually combined, it is like empty space, which does not combine with various forms. This is almost impossible. If it were truly combined, it would be like the myriad changes in the world, mutually supporting and continuing, turning into illusory phenomena, like a rotating fire wheel, without substance or rest. This is also not correct.' Let's use the principle that the nature of the great elements is neither combined nor uncombined as an analogy, like water turning into ice, and ice turning back into water. How does water combine to become ice? How does ice combine to become water? It is not because of combination, but manifests according to karma. Its appearance is like this.
△ 1. Earth Element
'You observe the nature of earth, which appears coarsely as the great earth, (and so on) but is merely spoken of and has no real meaning.'
'You observe the great earth, which appears coarsely as the great earth, and is finely divided into dust particles, even to the point of being adjacent to empty space (鄰虛塵, lín xū chén - dust particles adjacent to emptiness). Analyzing it to an extremely minute degree, this extremely minute dust particle still has a subtle color, called the color boundary phase (色邊際相, sè biān jì xiàng - the boundary of color). Further dividing the dust adjacent to emptiness into seven parts, it becomes subtle color adjacent to emptiness. This adjacency to emptiness is the true nature of emptiness. If this adjacency to emptiness is analyzed into emptiness, you should know that in relation to the appearance of form arising from emptiness, how many units of emptiness are combined to form one dust particle adjacent to emptiness? And when the dust adjacent to emptiness is analyzed into emptiness, how many units of form combine to form emptiness? In this way, it is clear that these various phenomena of change are not formed by combination.' Furthermore, if form were combined, it would be purely one color and could not be called emptiness. If emptiness were combined, it would be purely emptiness and could not be called form. Form can still be analyzed, but how can emptiness be combined? You originally do not know that in the Tathāgatagarbha (如來藏, Rúláizàng - the womb of the Tathāgata, the inherent pure nature of all beings), the nature of form is truly empty, and the nature of emptiness is truly form. Saying that emptiness can generate form, form is also empty in nature. 'Nature' is the nature of all minds, and should be understood flexibly. Emptiness can generate form, which is arising from nothing; form is also empty in nature, which is returning from existence to nothing. Because the nature is form, there are various phenomena of change; because the nature is emptiness, dust can be analyzed into emptiness. However, everything is pure and natural, pervading the Dharma realm, not needing combination, arising according to the minds of sentient beings, corresponding to the amount of knowledge, manifesting according to karma. But ignorant people in the world are deluded into thinking that
因緣。及自然性。皆是識心分別計度。但有言說。都無實義何者。如來藏中萬法一如。而循業似異。遂有七大之名。特體用異稱耳。性色真空。一如之體也。性空真色。即循發之用也。色本虛妄。亦以真言。以其體用不二。故相依而互舉。欲人知其不離妙性耳。亦猶水之成冰。不離於水。眾生背覺合塵。故發塵勞。然使滅塵合覺。則現真如心量。隨應循發。所謂萬法一如。意蓋如此。然觀相原妄。無可指陳。觀性原空。惟覺妙明。理絕情謂。不容妄度。所以擬心即差。動念即乖。但一切時中。不起妄念。不用識心。然後相應。
△二火大
阿難火性無我寄於諸緣(至)但有言說都無實義。
阿難。火性無我。寄於諸緣。汝觀城中。求食之家。手執陽燧。日前取火。然是火相。非和非合。蓋凡言和合者。詰之各有根本。如我與汝等一千二百五十人和合一處眾。雖為一詰。其根本各有各字氏族。若此火性因和合有。汝試詰之。各無根本。為從鏡生。為從艾出。為于日來。若於日來。自能燒汝手中之艾。來處林木。皆應受焚。若於鏡出。自能于鏡。出然于艾。鏡何不镕。紆汝手執。尚無熱相。若生於艾。何假日鏡。光明相接。然後火生。若言非和非合。汝又諦觀。鏡因手執。日從天來。艾本地生。火從何
【現代漢語翻譯】 現代漢語譯本 因緣（各種條件聚合）和自然性，都是識心（有分別的意識）分別計度出來的，只是言語上的表達，並沒有實際的意義。為什麼呢？如來藏（佛性）中萬法都是一體無別的，只是隨著業力顯現出好像不同的樣子，所以才有了地、水、火、風、空、見、識七大的名稱，這只是體和用的不同稱謂罷了。性的本色是真空，這是一如的本體。性空而顯現出真實的色相，這就是隨著業力而顯發的作用。色相的本質是虛妄的，也可以用『真』來形容它，因為它和本體的用處不是兩個東西，所以相互依存而互相舉例說明，想要人們知道它沒有離開那微妙的自性罷了。這也像水結成冰，沒有離開水一樣。眾生背離覺悟而與塵世相合，所以生髮出塵勞（煩惱）。然而如果滅除塵勞而與覺悟相合，就會顯現出真如（不生不滅的本性）的心量，隨著因緣而顯發。所以說萬法一如，大概就是這個意思。然而觀察色相，原本就是虛妄的，沒有什麼可以執著陳述的；觀察自性，原本就是空寂的，只有覺悟才是微妙的光明。這種道理超越了情感和言語，不能用虛妄的心去揣測。所以，如果用心去思量就錯了，一動念頭就偏離了。只要在任何時候，都不生起虛妄的念頭，不用分別的識心，然後才能與真如相應。
△二 火大
阿難，火性沒有自我的實體，是依附於各種因緣而生起的，（這只是言語上的表達，並沒有實際的意義）。
阿難，火性沒有自我的實體，是依附於各種因緣而生起的。你觀察城中那些爲了求食的人家，手裡拿著陽燧（取火的鏡子），在太陽下取火。然而這個火的現象，既不是和合而生，也不是自然而有。凡是說和合而生的，追問起來，各自都有根本。比如我和你等一千二百五十人和合在一起成為僧團，雖然是一個整體，但追問起來，每個人的根本各有各的姓氏家族。如果說火性是因和合而有的，你試著追問它，各自都沒有根本，是從鏡子生出來的嗎？是從艾草里出來的嗎？還是從太陽來的？如果是從太陽來的，它自己就能燒你手中的艾草，太陽光照到的樹木，都應該被燒燬。如果是從鏡子里出來的，它自己就能在鏡子里點燃艾草，那鏡子為什麼沒有被熔化？你用手拿著鏡子，尚且沒有熱的感覺。如果是從艾草里生出來的，為什麼還要藉助鏡子，讓光明相接，然後火才產生？如果說火不是和合而生，也不是自然而有，你又仔細觀察，鏡子是因為手拿著，太陽從天上而來，艾草從地上生長，那麼火是從哪裡來的呢？
【English Translation】 English version Causation (the aggregation of various conditions) and naturalness are all conceptual calculations of the discriminating mind. They are merely verbal expressions and have no real meaning. Why is this so? In the Tathagatagarbha (Buddha-nature), all dharmas are one and the same, but they appear to be different according to karma. Therefore, there are the names of the seven great elements: earth, water, fire, wind, space, perception, and consciousness. These are merely different terms for the substance and function. The inherent color of nature is true emptiness, which is the one and only substance. The emptiness of nature manifesting true color is the function that arises according to karma. The essence of color is illusory, but it can also be described as 'true' because its substance and function are not two separate things. Therefore, they depend on each other and are used as examples to illustrate that they do not depart from the wonderful nature. It is like water turning into ice, which does not depart from water. Sentient beings turn away from enlightenment and unite with the dust, thus generating defilements. However, if they eliminate defilements and unite with enlightenment, they will manifest the mind-measure of true suchness (the unchanging essence), arising according to conditions. Therefore, it is said that all dharmas are one and the same, and this is roughly the meaning. However, observing phenomena reveals that they are originally illusory, and there is nothing to cling to or describe. Observing nature reveals that it is originally empty, and only enlightenment is wonderfully bright. This principle transcends emotions and words and cannot be speculated upon with a deluded mind. Therefore, if you try to conceive it with your mind, you are mistaken; if you have a thought, you deviate from it. Only by not generating deluded thoughts at any time and not using the discriminating mind can you then be in accord with true suchness.
△ Two, the Great Element of Fire
Ananda, the nature of fire has no self and relies on various conditions (this is merely a verbal expression and has no real meaning).
Ananda, the nature of fire has no self and relies on various conditions. Observe the families in the city who seek food, holding a yangsui (a mirror for obtaining fire) to obtain fire from the sun. However, this phenomenon of fire is neither produced by combination nor is it natural. Whenever something is said to be produced by combination, upon questioning, each has its own root. For example, I and you, along with 1,250 people, combine to form a Sangha (community), although it is a whole, upon questioning, each person's root has their own surname and family. If the nature of fire is said to arise from combination, try questioning it; each has no root. Does it come from the mirror? Does it come from the mugwort? Or does it come from the sun? If it comes from the sun, it should be able to burn the mugwort in your hand, and the trees that the sunlight reaches should all be burned. If it comes from the mirror, it should be able to ignite the mugwort in the mirror itself. Why doesn't the mirror melt? You are holding the mirror in your hand, yet there is no sensation of heat. If it arises from the mugwort, why is it necessary to use a mirror and have the light connect before fire is produced? If you say that fire is neither produced by combination nor is it natural, then observe carefully: the mirror is held by the hand, the sun comes from the sky, the mugwort grows from the earth, so where does the fire come from?
方。遊歷於此。日鏡相遠。非和非合。不應火光。無從自生。汝猶不知。如來藏中性火真空。性空真火。清凈本然。周遍法界。隨眾生心。應所知量。一處執鏡。一處火生。遍法界執。滿世間起。起遍世間。寧有方所。循業發現。意蓋如此。惑為因緣及自然性。是皆識心分別計度。但有言說。初無實義。
△三水大
阿難水性不定流息無恒(至)但有言說都無實義。
阿難。水性不定。流息無恒。如室羅城諸大幻師。求太陰精。合諸幻藥。于白月晝。手執方諸。承月中水。此水為從珠出。為從空有。為從月來。若從月來。尚能遠方。令珠出水。所經林木。皆應吐流。何以必待方諸。林木不流。又似此水非從月降。若從珠出。此珠常應流水。何待中宵對月。若從空生。空性無邊。水當無際。從人洎天。皆當汩沒。云何復有水陸空行。可見本然周遍。非和合矣。若言非和非合。汝更諦觀。月從天陟。珠因手持。承珠水盤。又是人造。水從何方。流注於此。月珠相遠。非和非合。不應水精無從自有。汝尚不知性水真空。性空真水。清凈本然。周遍法界。隨眾生心。應所知量。一處執珠。一處水出。滿法界執。滿界水生。生滿世間。寧有方所。循業發現。義蓋如此。惑為因緣及自然者。皆是識心分別計度。
【現代漢語翻譯】 現代漢語譯本 方。遊歷於此。日鏡相距遙遠。非和合而成，也非不和合而成。它不應火光而生，也無從自身產生。你仍然不明白，如來藏（Tathagatagarbha，一切眾生皆具的佛性）中，火的本性是真空，真空的本性是真火。這種清凈的本性是本來就有的，它周遍于整個法界（Dharmadhatu，宇宙萬有）。隨著眾生的心念，它應合衆生所能瞭解的程度而顯現。在一處執持鏡子，就在一處產生火。如果整個法界都在執持，那麼整個世間都會產生火。火遍滿世間，哪裡會有固定的處所呢？它只是循著業力而顯現。道理大概就是這樣。如果迷惑地認為是因緣和合或者自然而生，那都是識心的分別計度，只是說說而已，並沒有真實的意義。
△三、水大
阿難（Ananda，佛陀的十大弟子之一），水的本性是不定的，流動和靜止沒有恒常。（以下省略原文）只是說說而已，都沒有真實的意義。
阿難（Ananda，佛陀的十大弟子之一），水的本性是不定的，流動和靜止沒有恒常。比如室羅城（Sravasti，古印度城市）的那些大幻術師，尋求太**，調和各種幻藥，在白天的月亮下，手持方諸（Fangzhu，古代取水的器具），承接月亮中的水。這水是從珠子中出來的呢？還是從空中產生的呢？還是從月亮上來的呢？如果從月亮上來，尚且能從遙遠的地方，讓珠子中產生水，那麼所經過的樹林，都應該吐出水流。為什麼一定要等待方諸，樹林才不流水呢？又好像這水不是從月亮上降下來的。如果從珠子中出來，這珠子應該經常流水，何必等待半夜對著月亮呢？如果從空中產生，空性的範圍是無邊的，水也應當是無際的，從人到天，都應當被淹沒。怎麼還會有水陸空中的生物呢？可見水的本性是周遍的，不是和合而成的。如果說不是和合而成，你更要仔細觀察。月亮從天上上升，珠子因為手持，承接珠子的水盤，又是人造的。水是從什麼地方流注到這裡的呢？月亮和珠子相距遙遠，不是和合而成，也不是不和合而成。它不應水精而生，也無從自身產生。你仍然不明白，水的本性是真空，真空的本性是真水。這種清凈的本性是本來就有的，它周遍于整個法界（Dharmadhatu，宇宙萬有）。隨著眾生的心念，它應合衆生所能瞭解的程度而顯現。在一處執持珠子，就在一處產生水。如果整個法界都在執持，那麼整個世間都會產生水。水遍滿世間，哪裡會有固定的處所呢？它只是循著業力而顯現。道理大概就是這樣。如果迷惑地認為是因緣和合或者自然而生，那都是識心的分別計度，只是說說而已。
【English Translation】 English version Direction. Traveling here. The distance between the sun and the mirror is far. It is neither combined nor uncombined. It does not respond to the light of fire, nor does it arise from itself. You still do not know that in the Tathagatagarbha (the womb of the Thus Come One, the Buddha-nature inherent in all beings), the nature of fire is true emptiness, and the nature of emptiness is true fire. This pure nature is originally so, pervading the entire Dharmadhatu (the realm of all phenomena). According to the minds of sentient beings, it manifests according to the extent of their knowledge. Holding a mirror in one place causes fire to arise in that place. If the entire Dharmadhatu is holding, then the entire world will arise with fire. Fire pervades the world, so how can there be a fixed location? It manifests according to karma. The meaning is roughly like this. To be deluded into thinking it is caused by conditions or is of a natural nature is all the discriminating calculation of the consciousness-mind. There are only words, but no real meaning.
△3. The Great Element of Water
Ananda (one of the ten principal disciples of the Buddha), the nature of water is uncertain, and its flow and cessation are not constant. (The following original text is omitted) There are only words, but no real meaning.
Ananda (one of the ten principal disciples of the Buddha), the nature of water is uncertain, and its flow and cessation are not constant. For example, the great illusionists of Sravasti (an ancient Indian city) seek the Tai (Great ), combine various illusionary medicines, and during the daytime moon, hold a Fangzhu (an ancient tool for collecting water) to receive water from the moon. Does this water come from the pearl, arise from emptiness, or come from the moon? If it comes from the moon, it can cause water to come from the pearl even from a distance, and the forests it passes through should all spout streams. Why must it wait for the Fangzhu for the forests not to flow? Also, it seems this water does not descend from the moon. If it comes from the pearl, this pearl should constantly flow with water, so why wait until midnight facing the moon? If it arises from emptiness, the nature of emptiness is boundless, and the water should also be limitless, and from humans to the heavens, all should be submerged. How can there still be creatures in water, on land, and in the air? It can be seen that the original nature of water is pervasive and not combined. If it is said to be neither combined nor uncombined, you should observe more closely. The moon rises from the sky, the pearl is held by hand, and the water basin holding the pearl is also man-made. From what direction does the water flow into this? The moon and the pearl are far apart, neither combined nor uncombined. It does not respond to water essence, nor does it arise from itself. You still do not know that the nature of water is true emptiness, and the nature of emptiness is true water. This pure nature is originally so, pervading the entire Dharmadhatu (the realm of all phenomena). According to the minds of sentient beings, it manifests according to the extent of their knowledge. Holding a pearl in one place causes water to arise in that place. If the entire Dharmadhatu is holding, then the entire world will arise with water. Water pervades the world, so how can there be a fixed location? It manifests according to karma. The meaning is roughly like this. To be deluded into thinking it is caused by conditions or is of a natural nature is all the discriminating calculation of the consciousness-mind. There are only words.
但有言說。都無實義。
△四風大
阿難風性無體動靜不常(至)但有言說都無實義。
阿難。風性無體。動靜不常。汝整衣入眾。僧伽梨角。動及傍人。則有微風拂面。此風為復從袈裟角出。為發於虛空。及生彼人面。若從衣角。汝乃披風。其衣飛搖。應離汝體。我今垂衣而坐。汝看我衣。風何所在。若在虛空。汝衣不動。何因無拂。空性常住。風應常生。若無風時。虛空當滅。滅風可見。滅空何狀。若有生滅。不名虛空。名為虛空。云何風出。若風自生披拂之面。從彼面生。當應拂汝。汝自整衣。云何倒拂。若云非和合者。汝審諦觀。整衣在汝。面屬彼人。虛空寂然。不參流動。風自何方。風空性隔。非和非合。不應風性無從自有。求風何從。杳莫可究。信謂本然周遍。循業發現。汝宛不知如來藏中性風真空。性空真風。清凈本然。周遍法界。隨眾生心。應所知量。一人動衣。有微風出。遍界衣動。拂滿國土。周遍世間。寧有方所。循業發現。惑為因緣及自然性者。皆是識心妄計分別。但有言說。都無實義。
△五空大
阿難空性無形因色顯發(至)但有言說都無實義。
阿難。空性無形。因色顯發。如室筏羅。去河遙處。諸剎利種新立安居。鑿井求水。出土一尺。于中則
【現代漢語翻譯】 現代漢語譯本 但只是說說而已，並沒有實際的意義。
大
阿難，風的性質沒有實體，它的動靜變化不定（直到）只是說說而已，並沒有實際的意義。
阿難，風的性質沒有實體，它的動靜變化不定。你整理衣服進入人群，僧伽梨（僧侶穿著的一種袈裟）的角，動到了旁邊的人，就會有微風拂過他們的臉。這風是從袈裟角發出的呢？還是從虛空中產生，又或是從那人的臉上產生？如果是從衣角發出，那麼你披著風，你的衣服飛舞搖動，應該離開你的身體。我現在垂下衣服坐著，你看我的衣服，風在哪裡？如果在虛空中，你的衣服不動，為什麼沒有風拂動？虛空的性質是恒常不變的，風應該經常產生。如果沒有風的時候，虛空應當消失。風的消失可以看見，虛空的消失是什麼樣子？如果有產生和消失，就不能稱為虛空。名為虛空，風又從何處產生？如果風自己產生並拂動臉，從那張臉產生，應當拂動你。你自己整理衣服，為什麼反而拂動別人？如果說是並非和合產生，你仔細觀察，整理衣服在你，臉屬於別人，虛空寂靜，不參與流動，風從何方而來？風和空性質隔絕，非和合也非不合，不應該風的性質無從而來卻自己存在。追尋風從何處來，渺茫不可探究。相信所謂本然周遍，循著業力而發現，你完全不知道如來藏中，性質是風的真空，性質是空的真風，清凈本然，周遍法界，隨著眾生的心，應和所知的量。一個人動一下衣服，有微風產生，遍及整個世界衣服都在動，拂滿整個國土，周遍世間，哪裡有固定的處所？循著業力而發現，迷惑地認為是因緣和合或者自然而然的性質，都是識心的虛妄計度分別。但只是說說而已，並沒有實際的意義。
五空大
阿難，空的性質沒有形狀，因為色的存在而顯現（直到）只是說說而已，並沒有實際的意義。
阿難，空的性質沒有形狀，因為色的存在而顯現。比如室筏羅（城市名），距離河流遙遠的地方，各個剎利種姓（印度古代的統治階級）新建立住所，鑿井取水，挖出一尺深的土，在其中就...
【English Translation】 English version But it's just talk, there's no real meaning.
Great
Ananda, the nature of wind has no substance, its movement and stillness are not constant (until) it's just talk, there's no real meaning.
Ananda, the nature of wind has no substance, its movement and stillness are not constant. When you adjust your robes and enter the crowd, the corner of your Sangharati (a type of robe worn by monks) touches someone nearby, there will be a slight breeze on their face. Does this wind come from the corner of the robe? Or does it arise from the void, or from that person's face? If it comes from the corner of the robe, then you are wearing the wind, and your robes are fluttering, they should leave your body. Now I sit with my robes hanging down, you look at my robes, where is the wind? If it is in the void, your robes are not moving, why is there no breeze? The nature of the void is constant, the wind should always arise. If there is no wind, the void should disappear. The disappearance of wind can be seen, what does the disappearance of the void look like? If there is arising and disappearing, it cannot be called void. If it is called void, from where does the wind arise? If the wind arises by itself and touches the face, arising from that face, it should touch you. You are adjusting your own robes, why does it touch others instead? If you say it is not produced by combination, observe carefully, adjusting the robes is with you, the face belongs to others, the void is still, not participating in the flow, from where does the wind come? The nature of wind and void are separate, neither combined nor uncombined, the nature of wind should not exist on its own without a source. Seeking where the wind comes from, it is vague and cannot be investigated. Believing in the so-called inherent pervasiveness, discovered by following karma, you completely do not know that in the Tathagatagarbha (the womb of the Buddha), the nature is the vacuum of wind, the nature is the true wind of emptiness, pure and inherent, pervading the Dharma Realm, according to the minds of sentient beings, corresponding to the amount of knowledge. When one person moves their robes, a slight breeze arises, the robes move throughout the world, filling the entire country, pervading the world, where is there a fixed place? Discovered by following karma, confusedly thinking it is caused by the combination of conditions or by natural nature, all are the deluded calculations and distinctions of the mind of consciousness. But it's just talk, there's no real meaning.
Five Great Elements of Emptiness
Ananda, the nature of emptiness has no form, it is manifested because of the existence of form (until) it's just talk, there's no real meaning.
Ananda, the nature of emptiness has no form, it is manifested because of the existence of form. For example, in Shravasti (a city), far from the river, the Kshatriya (the warrior and ruling class in ancient India) are newly establishing residences, digging wells to get water, digging out a foot of soil, and in it...
有一尺虛空。出土一丈。還得虛空一丈。虛空淺深。隨出多少。此空為復因土所出。因鑿所有。無因自生。若無因而生。未鑿土前。何不無礙。惟見大地迥無通達。若因土出。則土出時。應見空入。若土先出。而無空入。云何謂之空因土出。若無出入。則應空土合為一體。原無異因。土出之時。空何不出。若因鑿出。則鑿自出空。應非出土不因鑿出。則鑿自出土。云何見空。是即因不可離因亦非。汝復諦審諦觀。鑿從人手。隨方運轉。土因地移。如是虛空。因何所出。鑿者是實。空者是虛。虛實二者不相為用。然非和非合。不應虛空無所從而自出也。以上巧辨。皆遣識心妄計。而顯圓融真體。知此虛空。性圓周遍。本不動搖。當知現前地水火風。通名五大。均此圓融周遍。皆如來藏。本無生滅。非因非緣。亦非自然。妄計忖度皆汝識神。非真實諦義。但爾弟阿難。汝心昏迷。不悟四大元如來藏。當觀虛空。為出為入。為非出入。若悟虛空。性圓周遍。本無出入。即悟性真圓融。本無生滅矣。汝全不知如來藏中性覺真空。性空真覺。清凈本然。周遍法界。隨眾生心。應所知量。如一井空。空生一井。十方虛空亦復如是。圓滿十方。寧有方所。循業發現。義蓋如此。一井空喻一法性。十方空喻萬法性。由一觀萬。由自觀他
【現代漢語翻譯】 現代漢語譯本 有一尺虛空（指空曠的空間）。從土中挖出一丈（約三米）的土，就得到一丈的虛空。虛空的深淺，隨著挖出泥土的多少而變化。這個虛空，究竟是因為土被挖出而產生的呢？還是因為開鑿而有的呢？還是無緣無故自己產生的呢？如果說是無緣無故自己產生的，那麼在沒有開鑿泥土之前，為什麼虛空沒有無礙地顯現出來呢？只能看到大地一片，沒有任何通達之處。如果說是因為土被挖出而產生的，那麼在土被挖出的時候，應該看到虛空進入。如果土先被挖出，而沒有虛空進入，又怎麼能說虛空是因為土被挖出而產生的呢？如果說沒有出入，那麼虛空和土應該合為一體，原本就沒有不同的原因。土被挖出的時候，虛空為什麼沒有一起被挖出呢？如果說是因為開鑿而產生的，那麼開鑿本身就產生了虛空，應該不是挖出泥土而產生的。如果不是因為開鑿而產生，那麼開鑿本身就產生了泥土，又怎麼能見到虛空呢？這就是說，虛空既不能離開原因而產生，也不是原因本身。你再仔細地審視觀察，開鑿的動作來自人的手，隨著方向運轉。泥土因為地的移動而改變位置。那麼，虛空是因為什麼而產生的呢？開鑿是實在的，虛空是虛幻的。虛實二者不能相互作用。然而，虛空既不是和合而成，也不是聚合而成，不應該是虛空無緣無故自己產生的。 以上巧妙的辯論，都是爲了遣除識心的虛妄計度，而顯現圓融的真如本體。要知道這個虛空，其體性是圓滿周遍的，本來不動搖。應當知道現在所見的地、水、火、風，統稱為五大，都具有這種圓融周遍的體性，都是如來藏（Tathagatagarbha，如來法身的藏身之處），本來沒有生滅，不是因為因緣，也不是自然而然的。虛妄的計度揣測都是你的識神（意識），不是真實不虛的真諦。但是你的弟弟阿難（Ananda，佛陀的十大弟子之一），你的心昏昧迷糊，不明白四大（組成物質世界的四種基本元素：地、水、火、風）原本就是如來藏。應當觀察虛空，是出生的，還是進入的，還是非出生非進入的。如果領悟到虛空的體性是圓滿周遍的，本來沒有出生和進入，就領悟到自性的真實圓融，本來沒有生滅了。你完全不知道如來藏中，自性本覺的真空，自性空寂的真覺，清凈本來如此，周遍整個法界，隨著眾生的心，應合所知的量。就像一口井的虛空，虛空產生了一口井。十方虛空（指整個宇宙）也是這樣，圓滿十方，哪裡有固定的處所呢？循著業力而顯現，道理大概就是這樣。一口井的虛空比喻一種法性，十方虛空比喻萬種法性。由一而觀萬，由自己而觀他人。
【English Translation】 English version There is a foot of emptiness (referring to empty space). Digging a foot (approximately 30cm) of earth yields a foot of emptiness. The depth of the emptiness varies with the amount of earth removed. Does this emptiness arise because the earth is removed? Or is it due to the act of excavation? Or does it arise spontaneously without cause? If it arises spontaneously without cause, why didn't the emptiness appear unhindered before the earth was excavated? One only sees the vast earth with no passage through it. If it arises because the earth is removed, then when the earth is removed, one should see emptiness entering. If the earth is removed first, and no emptiness enters, how can it be said that emptiness arises because the earth is removed? If there is no entering or exiting, then emptiness and earth should be one, originally without different causes. When the earth is removed, why isn't emptiness removed as well? If it arises because of excavation, then the excavation itself produces emptiness, and it shouldn't be due to the removal of earth. If it doesn't arise because of excavation, then the excavation itself produces earth, so how can one see emptiness? That is to say, emptiness neither arises apart from a cause, nor is it the cause itself. Examine and observe carefully: the act of excavation comes from the hand of a person, turning in all directions. The earth changes position because of the movement of the ground. So, what does emptiness arise from? Excavation is real, emptiness is illusory. The two, real and illusory, cannot interact. However, emptiness is neither harmonized nor aggregated; it shouldn't be that emptiness arises spontaneously without cause. All the above skillful arguments are to dispel the deluded calculations of the discriminating mind and to reveal the perfect and all-encompassing true nature. Know that this emptiness is perfect and all-pervading in nature, originally unmoving. You should know that the earth, water, fire, and wind that are presently seen are collectively called the Five Great Elements (Pancha Mahabhuta, the five basic elements that constitute the material world), all possessing this perfect and all-pervading nature, all being the Tathagatagarbha (the womb of the Tathagata, the place where the Tathagata's Dharma body resides), originally without arising or ceasing, not because of causes and conditions, nor naturally so. Deluded calculations and speculations are all your discriminating consciousness, not the true and real ultimate truth. But you, my brother Ananda (one of the ten great disciples of the Buddha), your mind is confused and deluded, not understanding that the Four Great Elements (earth, water, fire, and wind) are originally the Tathagatagarbha. You should observe emptiness: does it arise, does it enter, or is it neither arising nor entering? If you realize that the nature of emptiness is perfect and all-pervading, originally without arising or entering, then you realize that the true nature is perfect and all-encompassing, originally without arising or ceasing. You completely do not know that in the Tathagatagarbha, the true emptiness of the self-awakened nature, the true awareness of the self-empty nature, is pure and originally so, pervading the entire Dharma Realm (the universe), according with the minds of sentient beings, corresponding to the amount of knowledge. Like the emptiness of a well, emptiness produces a well. The emptiness of the ten directions (referring to the entire universe) is also like this, perfectly filling the ten directions, where is there a fixed place? Manifesting according to karma, the principle is roughly like this. The emptiness of a well is a metaphor for one Dharma-nature, the emptiness of the ten directions is a metaphor for ten thousand Dharma-natures. From one, observe ten thousand; from oneself, observe others.
。性無二別。特形器妄辨耳。
△六見大
阿難見覺無知因色空有(至)但有言說都無實義。
阿難。見覺無知。因色空有。汝在祇陀林中。朝明夕昏。設居中宵。白月則光。黑月便暗。因見分析。則此見為復與明暗相。並太虛空。為一體耶。非一體耶。或同耶。非同耶。異耶。非異耶。若原一體。則明暗二體相奪。明時無暗。暗時無明。必一于明則明亡。必一于暗則暗滅。云何既見於明。又復見暗。若明暗殊。見無生滅。則又不成一體矣。若此見精。與暗與明非一體者。試離明暗與虛。分析見元。作何形相。若明暗與虛。三事俱異。從何立見。是又非異體矣。夫明暗相背。云何或同。離三無見。云何或異。分空分見。本無邊畔。云何非同。見明見暗。性非遷改。云何非異。汝更審諦審觀。明從太陽。暗從黑月。通屬盧空。壅歸大地。如是見精。因何所出。見覺空頑。非和非合。不應見精無所從而自出也。當知見性圓遍。本不動搖。亦無生滅。汝更沉淪不悟。汝之見聞覺知。本如來藏。但觀此見聞覺知。為生為滅。為異為同。為非生滅。為非異同。蓋生滅同異。皆因妄塵。非生非異。不離妄計。離此妄計。即如來藏。汝曾不知如來藏中。性見覺明。覺精明見。清凈本然。周遍法界。隨眾生心。應所
知量。如一見根。見周法界。聽嗅嘗觸。覺觸覺知。妙德瑩然。周遍法界。圓滿十虛。寧有方所。循業發現。世間無知。惑為因緣及自然性。皆是識心分別。但有言說。都無實義。
△七識大
阿難識性無源因於六種(至)但有言說都無實義。
阿難。識性無緣。由於六種根塵妄出。汝今遍觀此會聖眾。用目循歷。猶如鏡中。無別分析。此為真性。汝識于中次第標指。此是文殊。此富樓那。此識了知。為生於見耶。生於相耶。生於虛空耶。為無所因突然而出耶。若云生於見中。如無明暗色空四種。則無汝見。見性尚無。從何發識。可見生於見者。非矣。若云生於相中。不從見生。既不見明。又不見暗。明暗不矚。即無色空。彼相尚無。識從何發。可見生於相者。非矣。若云非見非相。而生於虛空。非見則無辨。非相則滅緣。處此二非之間。若云識生於空。則同於無辨。若云有識。又不同於物相。縱發汝識。欲別何物乎。可見非見非相而生於空者。又非矣。若云無所因突然而出。何不于晝日之中。突然別見明月乎。汝更細微詳審。見托汝睛。相推前境。可狀者成有。不相者成無。如是識緣由何所出耶。識動見澄。非和非合。聞聽覺知亦復如是。何謂識動見澄。識有分別。名之為動。見無分別。律之為
【現代漢語翻譯】 現代漢語譯本 知量（知道度量）。如一見根（一個見根），見周法界（看見周遍整個法界）。聽、嗅、嘗、觸，覺觸覺知，妙德瑩然（美妙的德行明亮閃耀），周遍法界，圓滿十虛（圓滿十方虛空），哪裡會有固定的處所呢？只是隨著業力而顯現。世間的人無知，迷惑地認為是因緣和合或者自然而然的。這些都是識心的分別，只是說說而已，根本沒有實際意義。
△七識大
阿難，識性沒有根源，是由於六種根塵妄動而產生的（到）只是說說而已，根本沒有實際意義。
阿難，識性沒有緣由，是由於六種根和六塵的虛妄作用而產生的。你現在遍觀這個法會上的聖眾，用眼睛巡視，就像在鏡子里一樣，沒有分別分析，認為這是真性。你用你的識心，依次指認，『這是文殊（文殊菩薩）』，『這是富樓那（富樓那尊者）』。這個識的了知，是生於見（見性）嗎？是生於相（外相）嗎？是生於虛空嗎？還是沒有原因突然產生的呢？如果說是生於見中，如果沒有明、暗、色、空這四種，就沒有你的見。見性尚且沒有，從哪裡發出識呢？可見生於見是不對的。如果說是生於相中，不是從見產生的，既然看不見明，又看不見暗，對明暗沒有關注，就沒有色空。外相尚且沒有，識從哪裡發出呢？可見生於相也是不對的。如果說不是見，也不是相，而是生於虛空，沒有見就沒有分辨，沒有相就沒有緣起。處於這二者之間，如果說識生於空，就等同於沒有分辨。如果說有識，又不同於物相。即使你發出了識，想要分辨什麼呢？可見不是見也不是相而生於空，也是不對的。如果說是沒有原因突然產生的，為什麼不在白天突然看見明月呢？你再仔細詳審，見依託你的眼睛，相推到前面的境界，可以描述的成為有，不能描述的成為無。那麼，這個識的緣由是從哪裡產生的呢？識動而見澄明，非和合也非不合。聞、聽、覺、知也是這樣。什麼叫做識動見澄呢？識有分別，叫做動。見沒有分別，規律是澄明。
【English Translation】 English version Knowing the Measure. Like a single seeing faculty, seeing pervades the entire Dharma Realm. Hearing, smelling, tasting, touching, sensing touch, and knowing awareness, the wonderful virtue shines brightly, pervading the entire Dharma Realm, perfectly filling the ten directions of space. Where could there be a fixed location? It only manifests according to karma. The people of the world are ignorant, confusedly believing it to be caused by conditions or to be natural. These are all discriminations of the consciousness-mind, merely words, without any real meaning.
△The Greatness of the Seventh Consciousness
Ananda, the nature of consciousness has no source, arising from the six roots and dusts (to) merely words, without any real meaning.
Ananda, the nature of consciousness has no cause; it arises falsely from the six roots and six dusts. Now, you universally observe this assembly of sages, using your eyes to survey, just like in a mirror, without separate analysis, considering this to be the true nature. You, with your consciousness-mind, sequentially point out, 'This is Manjushri (Manjushri Bodhisattva),' 'This is Purna (Venerable Purna).' Does this knowing awareness of consciousness arise from seeing (the seeing nature)? Does it arise from form (external appearance)? Does it arise from empty space? Or does it arise suddenly without any cause? If you say it arises from seeing, without the four kinds of brightness, darkness, color, and emptiness, there would be no seeing for you. The seeing nature itself does not exist; from where does consciousness arise? It is evident that arising from seeing is not correct. If you say it arises from form, not arising from seeing, since you do not see brightness, nor do you see darkness, without attention to brightness and darkness, there would be no color or emptiness. Form itself does not exist; from where does consciousness arise? It is evident that arising from form is also not correct. If you say it is neither seeing nor form, but arises from empty space, without seeing, there is no discrimination; without form, there is no arising of conditions. Being in between these two non-existences, if you say consciousness arises from emptiness, it is equivalent to having no discrimination. If you say there is consciousness, it is different from the appearance of objects. Even if you produce consciousness, what do you want to discriminate? It is evident that not being seeing nor form, but arising from emptiness, is also not correct. If you say it arises suddenly without any cause, why don't you suddenly see the bright moon in the daytime? You examine more carefully and thoroughly; seeing relies on your eyes, and form pushes to the front realm. What can be described becomes existent; what cannot be described becomes non-existent. Then, from where does the cause of this consciousness arise? Consciousness moves, while seeing is clear; it is neither harmonious nor unharmonious. Hearing, listening, sensing, and knowing are also like this. What is meant by consciousness moving and seeing being clear? Consciousness has discrimination, which is called moving. Seeing has no discrimination; the rule is clarity.
澄。動則搖其本然。澄則返其真純。如此非和非合。聞聽覺知。例亦如是。皆非和合。又非自然。可見性真圓滿湛然。不涉諸妄。本無所從。兼之七大。皆如來藏。本無生滅。汝心粗浮。曾不了悟。識觀六處。識心為同爲異。為空為有。為非同異。為非空有。蓋元不知如來藏中。性識明知。覺明真識。妙覺湛然。遍周法界。含吐十虛。寧有方所。循業發現。世間無知。惑為因緣自然。皆是識心分別計度。但有言說。都無實義。性識明知。言性此識者。皆我之明知。明知即良知之義。覺明者識也。識雖覺明之咎。其體實真。故曰覺明真識。體用不二。真妄一如。所以互舉。文中初言汝元不知。次言猶。次言尚。次言宛。次言全。次言曾。又復言元。皆有次第淺深。初言元不知者。言元本自迷。所以不知。再與明知。猶且不諭。故次言猶。后復與明。而益不知。故次言尚。轉不知故言宛。渾不知故言全。甚不知故言曾。終不知故言元。初意恕之。終意責之。輕重之序如此。深別曰審。審議曰詳。當理曰諦。諦視曰觀。初于地大。獨言汝觀。於火大言諦。其言更諦觀審諦觀。至見大。重疊而言。至識大番覆而言。意同言宛言曾之類。為其轉不知。渾不知。甚不知故也。
△造悟贊謝第八
爾時阿難及諸大眾(至
【現代漢語翻譯】 現代漢語譯本： 澄澈的狀態。如果動搖，就會擾亂其本來的面貌。澄澈則能返回其真純的狀態。像這樣，既不是和合而成，也不是自然產生。聞、聽、覺、知，這些例子也是一樣，都不是和合而成，也不是自然產生。由此可見，自性的真實是圓滿而湛然的，不涉及任何虛妄。它本來就沒有任何來源。再加上地、水、火、風、空、見、識這七大，都包含在如來藏（Tathagatagarbha，一切眾生皆有的佛性）中，本來就沒有生滅。你的心粗浮不定，一直沒有領悟到這一點。你用意識去觀察六處（眼、耳、鼻、舌、身、意），認為識心是相同還是不同，是空還是有，是非同還是非異，是非空還是非有？實際上，你根本不知道在如來藏中，自性的識是明知的，覺悟的光明是真實的識。這種妙覺是湛然的，遍佈整個法界，包含和吐納整個十方虛空，哪裡會有固定的方位呢？它只是隨著業力而顯現。世間的人們無知，迷惑地認為是因緣或自然產生的，這些都是識心的分別和計度，只是說說而已，沒有任何實際意義。自性的識是明知的，說自性就是這個識，都是指我（佛陀）的明知，明知就是良知的含義。覺明就是識。識雖然是覺悟光明的過失，但它的本體實際上是真實的，所以說是覺明真識。體和用不是二元的，真實和虛妄也是一體的，所以互相舉例說明。文中一開始說『你根本不知道』，接著說『還』，然後說『尚且』，再然後說『宛然』，『全然』，『曾經』，又重複說『根本』，這些都有次第深淺的含義。一開始說『根本不知道』，是說你原本就迷惑，所以不知道。再次給予明示，你還是不能領會，所以接著說『還』。後來又給予明示，你更加不知道，所以接著說『尚且』。越來越不知道，所以說『宛然』。完全不知道，所以說『全然』。非常不知道，所以說『曾經』。最終還是不知道，所以說『根本』。最初的意思是寬恕，最終的意思是責備，輕重的順序就是這樣。深刻的區別叫做『審』，仔細的議論叫做『詳』，符合道理叫做『諦』，仔細的觀察叫做『觀』。一開始對於地大，只說『你觀察』。對於火大，說『諦』。對於水大，說『更加諦觀』，『審諦觀』。到了見大，重複地說。到了識大，反覆地說。意思和說『宛然』、『曾經』之類的話一樣，都是因為你越來越不知道，完全不知道，非常不知道的緣故。 △造悟贊謝第八 這時，阿難和所有的大眾（直到……）
【English Translation】 English version: Clarity. Movement agitates its original nature. Clarity returns to its true purity. Thus, it is neither harmonious union nor natural occurrence. Hearing, listening, perceiving, and knowing are likewise not harmonious unions, nor are they natural occurrences. Thus, the true nature is seen as perfectly complete and serenely clear, not involving any delusions. It originally has no source. Furthermore, the seven great elements (earth, water, fire, wind, space, perception, and consciousness) are all within the Tathagatagarbha (the Buddha-nature inherent in all beings), originally without arising or ceasing. Your mind is coarse and floating, never having realized this. You use consciousness to observe the six entrances (eye, ear, nose, tongue, body, and mind), considering whether the mind of consciousness is the same or different, empty or existent, neither the same nor different, neither empty nor existent. In reality, you fundamentally do not know that within the Tathagatagarbha, the consciousness of the self-nature is clearly knowing, and the light of awakening is the true consciousness. This wondrous awakening is serenely clear, pervading the entire Dharma Realm, containing and emitting the entire ten directions of space. Where could there be a fixed location? It merely manifests according to karma. The ignorant people of the world are deluded into thinking it is caused by conditions or is natural, but these are all discriminations and calculations of the mind of consciousness, mere words without any real meaning. The consciousness of the self-nature is clearly knowing; to say that the self-nature is this consciousness is to refer to my (Buddha's) clear knowing. Clear knowing is the meaning of innate knowledge. Awakening-brightness is consciousness. Although consciousness is the fault of awakening-brightness, its essence is truly real, hence it is called 'awakening-brightness true consciousness.' Essence and function are not two, truth and delusion are one, therefore they are cited together for illustration. In the text, it first says 'you fundamentally do not know,' then 'still,' then 'yet,' then 'clearly,' then 'completely,' then 'ever,' and then repeats 'fundamentally,' all of which have a sequential depth of meaning. To say 'fundamentally do not know' initially means that you are originally deluded, therefore you do not know. Giving clear instruction again, you still do not understand, so it then says 'still.' Later, giving clear instruction again, you know even less, so it then says 'yet.' Becoming increasingly unaware, it says 'clearly.' Being completely unaware, it says 'completely.' Being extremely unaware, it says 'ever.' Ultimately still not knowing, it says 'fundamentally.' The initial intention is to forgive, the final intention is to rebuke; such is the order of severity. Deep distinction is called 'scrutinize,' careful deliberation is called 'detail,' conforming to reason is called 'truth,' careful observation is called 'contemplate.' Initially, regarding the earth element, it only says 'you contemplate.' Regarding the fire element, it says 'truth.' Regarding the water element, it says 'more truthfully contemplate,' 'scrutinize truthfully contemplate.' Reaching the seeing element, it repeats the words. Reaching the consciousness element, it reverses and repeats the words. The meaning is the same as saying 'clearly' and 'ever,' because you are increasingly unaware, completely unaware, extremely unaware. △ Creation of Enlightenment, Praise and Thanks, Eighth At that time, Ananda and all the assembly (until...)
)于如來前說偈贊佛。
爾時阿難及諸大眾。蒙佛如來微妙開示。身心蕩然。自初抉擇心見。終至陰入七大。多方發明。使悟器界萬法。當體全真。本如來藏。所謂微妙開示也。既悟器界。性真圓融。故身心蕩然。同無掛礙。悟妙覺湛然。周遍法界。故各各自知心遍十方也。覺湛周遍。含吐十虛。故見十方空。如手中葉。萬法性真。本如來藏。故一切所有。皆即妙心。悟本心量。廣大如此。故反觀妄身。其微如塵。其幻如漚。忽無所有。而本妙常心。了了悟獲。於是深慶。說偈贊謝。
妙湛總持不動尊首楞嚴王世希有。
妙湛總持。即如來藏體。前之屢稱妙覺湛然不動周遍含吐十方者。是也。人雖本具。要由首楞大定而發。佛之所以為佛。持此而已。故阿難以是贊佛。又覺海圓澄。物不能汩。曰妙湛。藏心圓遍。含裹十方。曰總持。體寂如空。常住不滅。曰不動。具此而獨尊三界。由此而為諸法王。求之世間。實為希有。
銷我億劫顛倒想不歷僧祇獲法身。
無始迷真。妄認緣影。即億劫倒想。一蒙開示。了獲本心。故不歷僧祗。法身即獲。阿僧祗此云無量數劫。
愿今得果成寶王(至)終不於此取泥洹。
既悟自性。深感發明之思。故愿有所成。弘道利生。稱佛心而上
【現代漢語翻譯】 現代漢語譯本： 於是，阿難在如來面前說了偈頌讚美佛陀。 這時，阿難和所有大眾，蒙受佛陀如來微妙的開示，身心都感到空明澄澈。從最初決定義見，到最終認識五陰、十二入、七大，佛陀以多種方式闡明，使他們領悟到器世間萬法，當下就是真實，本來就是如來藏。這就是所謂的微妙開示。既然領悟到器世間的自性是真如圓融的，所以身心都感到空明澄澈，如同沒有掛礙一般。領悟到妙覺是湛然不動，周遍法界的，所以他們各自都知道自己的心遍及十方。覺悟到湛然的自性周遍，包含和吐納整個虛空，所以見到十方虛空，就像手中的一片樹葉。萬法的自性是真實的，本來就是如來藏，所以一切所有，都是妙明真心。領悟到本心的量，是如此廣大，所以反觀虛妄之身，其微小如塵埃，其虛幻如水泡，忽然什麼都沒有了。而本來的妙明常住真心，清清楚楚地領悟獲得了。於是深深慶幸，說了偈頌讚美感謝。 『妙湛總持不動尊，首楞嚴王世希有。』 『妙湛總持』，就是如來藏的本體。前面多次稱讚的『妙覺湛然不動周遍含吐十方』，就是指它。人雖然本來具有，但要通過首楞嚴大定才能顯發。佛之所以成為佛，就是因為持有這個。所以阿難用這個來讚美佛陀。又覺海圓滿澄澈，外物不能擾動，叫做『妙湛』。藏心圓滿周遍，包含覆蓋十方，叫做『總持』。本體寂靜如虛空，常住不滅，叫做『不動』。具備這些而獨自尊貴於三界，因此成為諸法之王。在世間尋求，實在是稀有難得。 『銷我億劫顛倒想，不歷僧祇獲法身。』 無始以來迷失真性，虛妄地執著于外緣的幻影，這就是億劫的顛倒妄想。一旦蒙受佛陀的開示，就領悟獲得了本心，所以不需要經歷阿僧祇劫，法身就獲得了。阿僧祇，翻譯成漢語是無量數劫。 『愿今得果成寶王，(至)終不於此取泥洹。』 既然領悟了自性，深深感激佛陀的開示，所以希望有所成就，弘揚佛法利益眾生，契合佛陀的心願而向上。
【English Translation】 English version: Then, Ananda, in the presence of the Tathagata (如來, another name for Buddha, meaning 'Thus Come One'), spoke a verse praising the Buddha. At this time, Ananda and all the assembly, receiving the Tathagata Buddha's subtle and wonderful exposition, felt their bodies and minds purified and clear. From the initial determination of their understanding to the final recognition of the five skandhas (五陰, aggregates of existence), twelve entrances (十二入, sense bases), and seven great elements (七大, earth, water, fire, wind, space, consciousness, and knowledge), the Buddha elucidated in various ways, enabling them to realize that the myriad dharmas (萬法, all phenomena) of the world are inherently real and originally the Tathagata-garbha (如來藏, the womb of the Thus Come One, Buddha-nature). This is what is meant by the subtle and wonderful exposition. Since they realized that the nature of the world is true, perfect, and harmonious, their bodies and minds felt purified and clear, as if without any obstructions. Realizing that the wonderful enlightenment is serene and still, pervading the entire Dharma Realm, they each knew that their minds pervaded the ten directions. Realizing that the serene and still nature pervades, encompasses, and emanates throughout the entire void, they saw the ten directions of space like a leaf in their hand. The nature of the myriad dharmas is true and originally the Tathagata-garbha, so everything is the wonderful and bright true mind. Realizing that the measure of the original mind is so vast, they looked back at their illusory bodies, which were as tiny as dust and as illusory as bubbles, suddenly nothing at all. And the original, wonderful, constant mind was clearly realized and obtained. Thereupon, they deeply rejoiced and spoke verses praising and thanking the Buddha. 'Wonderful and serene, all-encompassing, unmoving Honored One, Shurangama (首楞嚴, the unshakeable, firm, and ultimately victorious) King, rare in the world.' 'Wonderful and serene, all-encompassing' refers to the essence of the Tathagata-garbha. It is what was repeatedly praised earlier as 'wonderful enlightenment, serene and still, unmoving, pervading, encompassing, and emanating throughout the ten directions.' Although people inherently possess it, it must be revealed through the Shurangama Samadhi (首楞嚴大定, the great unshakeable samadhi). The reason why a Buddha is a Buddha is because they hold this. Therefore, Ananda used this to praise the Buddha. Furthermore, the sea of enlightenment is perfectly clear, and things cannot disturb it, so it is called 'wonderful and serene.' The mind of the treasury is perfectly pervasive, encompassing and covering the ten directions, so it is called 'all-encompassing.' The essence is as still as the void, constantly abiding and not perishing, so it is called 'unmoving.' Possessing these, one is uniquely honored in the three realms, and therefore becomes the king of all dharmas. Seeking it in the world, it is truly rare and difficult to obtain. 'Extinguishing my inverted thoughts of countless kalpas (劫, eons), without traversing asamkhya (阿僧祇, countless) kalpas, I obtain the Dharmakaya (法身, the body of the Dharma).' Since beginningless time, we have been deluded about the true nature, falsely clinging to the illusory shadows of external conditions. These are the inverted thoughts of countless kalpas. Once we receive the Buddha's exposition, we realize and obtain the original mind, so we do not need to traverse asamkhya kalpas, and the Dharmakaya is obtained. Asamkhya, translated into Chinese, means countless kalpas. 'I vow now to attain the fruit and become a Treasure King, (to) never take nirvana (泥洹, extinction of suffering) here.' Since they realized their own nature, they deeply appreciated the Buddha's exposition, so they wished to achieve something, propagate the Dharma, and benefit sentient beings, aligning with the Buddha's mind and moving upward.
報也。愿得成果。智心也。還度眾生。悲心也。智悲雙運。廣大無量。深心也。誓入五濁。不取泥洹。則深心之極也。憑此報恩。故請佛為證。
大雄大力大慈悲(至)於十方界坐道場。
既贊謝已。重請復說。盡除惑障。成果愿也。前發明心見。顯如來藏。方破見道粗惑。次須決通疑滯。開修證門。以斷修道細惑。詳審盡除。乃登上覺。第四卷決通疑滯。攝伏攀緣。即審除細惑之方也。然既消顛倒想。頓獲法身。疑已得果。且又愿求。更除細惑者。佛果有七。曰菩提。涅槃。真如。佛性。庵摩羅識。空如來藏。大圓鏡智。所謂獲法身者。則分得菩提。自見佛性而已。見性之後。必須審除細惑。使生滅滅生俱寂。以合乎涅槃真如。白凈純凝。以合乎庵摩羅識。廓然圓照。以合乎空如來藏大圓鏡智。七果圓備。乃登上覺也。
舜若多性可銷亡爍迦羅心無動轉。
舜若多此云空。爍迦羅此云堅固。謂空性無體。尚可銷亡。我心堅固。終無動轉。此依楞嚴定力。結前願心。自誓究竟。畢無退墮。願心如此。然後聖果可期。佛恩可報也。
大佛頂如來密因修證了義諸菩薩萬行首楞嚴經卷第三 卍新續藏第 14 冊 No. 0295 楞嚴經述旨
大佛頂如來密因修證了義諸菩薩萬
【現代漢語翻譯】 現代漢語譯本：報答佛恩。愿求證得佛果。這是智慧之心。還要普度眾生，這是慈悲之心。智慧與慈悲雙管齊下，廣大無量，這是深切之心。發誓進入五濁惡世，不取證入涅槃，這是深切之心的極致。憑藉此來報答佛恩，所以請佛陀作為見證。
『大雄大力大慈悲』（直到）『於十方界坐道場』。
讚美感謝完畢后，再次祈請佛陀宣說，徹底消除迷惑障礙，這是求證佛果的願望。前面已經闡明了發明本心，顯現如來藏，才破除了見道的粗重迷惑。接下來必須決斷通達疑惑滯礙，開啟修行證悟之門，以此來斷除修道的細微迷惑。詳細審察徹底消除，才能登上最高的覺悟。第四卷決斷通達疑惑滯礙，攝伏攀緣，就是審察消除細微迷惑的方法。然而既然已經消除了顛倒妄想，當下獲得法身，疑惑已經得到佛果，而且又愿求，更要消除細微迷惑，是因為佛果有七種：菩提（覺悟），涅槃（寂滅），真如（實相），佛性（佛的本性），庵摩羅識（清凈識），空如來藏（空性的如來藏），大圓鏡智（如實反映一切的智慧）。所謂獲得法身，只是分得了菩提，自己見到了佛性而已。見性之後，必須審察消除細微迷惑，使生滅滅已，生滅俱寂，以契合于涅槃真如，清凈純粹凝聚，以契合于庵摩羅識，廓然圓滿照耀，以契合于空如來藏大圓鏡智。七種佛果圓滿具備，才能登上最高的覺悟。
『舜若多性可銷亡，爍迦羅心無動轉』。
舜若多（Śūnyatā）這裡指空性。爍迦羅（Śakara）這裡指堅固。意思是說空性沒有實體，尚且可以銷亡，我的心堅固，始終不會動搖。這是依據《楞嚴經》的定力，總結前面的願心，自己發誓究竟圓滿，絕不退墮。願心如此，然後聖果可以期望，佛恩可以報答。
《大佛頂如來密因修證了義諸菩薩萬行首楞嚴經》卷第三 卍新續藏第 14 冊 No. 0295 《楞嚴經述旨》
《大佛頂如來密因修證了義諸菩薩萬
【English Translation】 English version: This is to repay the Buddha's kindness. Wishing to attain Buddhahood is the mind of wisdom. Also, to deliver all sentient beings is the mind of compassion. The dual practice of wisdom and compassion, vast and boundless, is the profound mind. Vowing to enter the five defilements, without seeking Nirvana, is the ultimate of the profound mind. Relying on this to repay the Buddha's kindness, therefore, I invite the Buddha to be the witness.
'The Great Hero, Great Strength, Great Compassion' (up to) 'seated in the Bodhimanda in the ten directions'.
Having praised and thanked, I again request the Buddha to speak, to completely eliminate delusion and obstacles, this is the wish to attain Buddhahood. Earlier, it was explained to discover the original mind, revealing the Tathagatagarbha (如來藏, the Womb of the Tathagata), only then breaking the coarse delusions of the Path of Seeing. Next, it is necessary to resolve and penetrate doubts and stagnations, opening the door to cultivation and realization, in order to cut off the subtle delusions of the Path of Cultivation. Examining and thoroughly eliminating them, one can ascend to the Supreme Enlightenment. The fourth volume, resolving and penetrating doubts and stagnations, subduing clinging, is the method of examining and eliminating subtle delusions. However, since inverted thoughts have been eliminated and the Dharmakaya (法身, Dharma Body) is instantly obtained, doubting that the fruit has already been attained, and yet wishing to further eliminate subtle delusions, is because there are seven fruits of Buddhahood: Bodhi (菩提, Enlightenment), Nirvana (涅槃, Extinction), Truth as it is (真如, Suchness), Buddha-nature (佛性, Buddha-nature), Amala Consciousness (庵摩羅識, Pure Consciousness), Empty Tathagatagarbha (空如來藏, Empty Womb of the Tathagata), and Great Perfect Mirror Wisdom (大圓鏡智, Great Perfect Mirror Wisdom). The so-called obtaining the Dharmakaya is only partially obtaining Bodhi and seeing one's own Buddha-nature. After seeing the nature, it is necessary to examine and eliminate subtle delusions, so that when cessation of arising and ceasing, both arising and ceasing are extinguished, to be in accordance with Nirvana and Truth as it is, pure and concentrated, to be in accordance with Amala Consciousness, vast and perfectly illuminating, to be in accordance with Empty Tathagatagarbha and Great Perfect Mirror Wisdom. When the seven fruits are fully equipped, one can ascend to the Supreme Enlightenment.
'The nature of Śūnyatā (舜若多) can be destroyed, but the Śakara (爍迦羅) mind will never move'.
Śūnyatā (舜若多) here refers to emptiness. Śakara (爍迦羅) here refers to firmness. It means that emptiness has no substance and can still be destroyed, but my mind is firm and will never waver. This is based on the Samadhi power of the Śūraṅgama Sūtra, summarizing the previous vow, vowing to ultimately complete it, without ever regressing. With such a vow, the holy fruit can be expected, and the Buddha's kindness can be repaid.
Śūraṅgama Sūtra (大佛頂如來密因修證了義諸菩薩萬行首楞嚴經) Volume 3 Supplement to the Buddhist Canon, Volume 14, No. 0295, Commentary on the Śūraṅgama Sūtra (楞嚴經述旨)
Śūraṅgama Sūtra (大佛頂如來密因修證了義諸菩薩萬
行首楞嚴經卷第四
淮海蔘佛弟子蘊空居士陸西星述旨
淮南後學 蔣一麒 校定
△深窮萬法第九
爾時富樓那彌羅尼子(至)我常聞佛宣說斯義。
爾時富樓那彌多羅尼子白佛言。世尊。我今聞如來妙義微妙法音。雖則宣明。令我除惑。今猶未詳斯義究竟無疑惑地。世尊。若復世間一切根塵陰處界等。皆如來藏。清凈本然。云何忽生山河大地諸有為相。次第遷流。終而復始。謂清凈則宜無諸相。謂本然則宜無遷流矣。此第一疑問也。又如來說地水火風本性圓融。周遍法界。湛然常住。若地性遍。云何容水。水性遍則不生火。水火二性俱遍虛空。得無相凌相滅乎。地性障礙。空性虛通。云何二俱周遍。而我不知是義攸往。此第二疑問也。皆躡前四科七大之文而起。意以性相相違。事理相礙。常情疑滯。故求決通。佛答第一問中。清凈本然。云何忽生山河大地。汝常不聞如來宣說性覺妙明本覺明妙乎。性覺妙明。本覺明妙。萬法體用之異稱也。能性一切。曰性覺。性覺之妙。顯乎明。即自覺而出見於萬法者也。性之所本。曰本覺。本覺之明。藏乎妙。即自用而返冥於一真者也。了斯二義。則體用一覺。物我一妙。無復諸相之異矣。又孤山曰。本覺亦性覺也。變其文耳。以本元自性。既
能所雙絕。寂照互融。故作兩句說耳。天如曰。此蓋佛欲顯山河大地。由妄覺生故。且標真覺。體用互顯。而初無能所者。以立本也。下文乃舉真妄二覺。
佛言。汝稱覺明。為復性明。稱明為覺。為覺不明。稱為明覺。富樓那言。若此不明。名為覺者。則無所明。佛言。若無所明。則無明覺。有所非覺。無所非明。無明又非覺湛明性。性覺必明。妄為明覺。覺非所明。因明立所。所既妄立。生汝妄能。無同異中。熾然成異。異彼所異。因異立同。同異發明。因此復立無同無異。如是擾亂。相待生勞。勞久發塵。自相渾濁。由是引起塵勞煩惱。
佛言。汝稱覺明。為復性明者。稱之為覺耶。為覺而不明者。稱為明覺耶。促舉覺明二字。審其所解。富那答言。若此不明。稱之為覺者。則無所明矣。安得為覺耶。不知才有所明。即墮妄覺。此富那所解之非也。佛言。若無所明。則無明覺矣。豈不幸哉。蓋明覺之妄。自所明起。故有所明者。是明也。非覺也。無所明者。是覺也。非明也。而無所明。非無明也。若無明。又非覺湛明性矣。何者。性覺者。必明所明。則妄為明覺者耳。妄即所明也。故吳興曰。本性之覺。必具湛明之性。以不了故。妄為能明之明。所覺之覺耳。溫陵以強生了知為必明。既言能明所明
【現代漢語翻譯】 現代漢語譯本：能所雙絕（能指能見之主體，所指所見之客體，兩者都超越），寂照互融（寂靜與照了相互融合）。這只是爲了方便說明而說的兩句話。天如禪師說：『這大概是佛陀想要揭示山河大地，都是由虛妄的覺悟產生的緣故。所以先標出真覺（真正的覺悟），體（本體）和用（作用）相互顯現，而最初並沒有能所之分，以此來確立根本。』下面的經文就舉出了真覺和妄覺這兩種覺悟。
佛說：『你所說的覺明（覺悟的明性），是本來就具有明性，所以才稱為明，然後才覺悟呢？還是因為覺悟了卻不明瞭，所以才稱為明覺呢？』富樓那（佛陀的弟子名）回答說：『如果這個覺悟是不明瞭的，卻稱為覺悟，那就沒有什麼可以明瞭的了。』佛說：『如果沒有什麼可以明瞭的，那就沒有明覺了。有所明瞭的，就不是覺悟；沒有什麼可以明瞭的，就不是明。沒有明瞭，又不是覺悟的湛然明凈的本性。本性覺悟一定是明瞭的，虛妄地認為有明覺。覺悟不是被明瞭的對象，因為有了明，才設立了所。所既然是虛妄設立的，就產生了你虛妄的能。在沒有同和異之中，熾盛地產生了異。因為異於那個所異，所以設立了同。同和異相互發明，因此又設立了無同無異。像這樣擾亂，相互對待產生勞累。勞累久了就產生塵，自身相互渾濁。由此引起塵勞煩惱。』
佛說：『你所說的覺明，是本來就具有明性，所以才稱為覺悟呢？還是因為覺悟了卻不明瞭，所以才稱為明覺呢？』佛陀快速地提出覺明這兩個字，審視富樓那的理解。富樓那回答說：『如果這個覺悟是不明瞭的，卻稱為覺悟，那就沒有什麼可以明瞭的了。怎麼能稱為覺悟呢？』他不知道只要有所明瞭，就落入了虛妄的覺悟。這是富樓那所理解的錯誤之處。佛說：『如果沒有什麼可以明瞭的，那就沒有明覺了。』這不是很可悲嗎？明覺的虛妄，是從所明瞭的對象產生的。所以有所明瞭的，是明，不是覺。沒有什麼可以明瞭的，是覺，不是明。而沒有什麼可以明瞭，不是沒有明。如果沒有明，又不是覺悟的湛然明凈的本性了。為什麼呢？本性覺悟，一定是明瞭所明瞭的，所以虛妄地認為有明覺罷了。虛妄就是所明瞭的對象。所以吳興禪師說：『本性的覺悟，一定具有湛然明凈的本性。因為不瞭解這個道理，所以虛妄地認為有能明的明，所覺的覺。』溫陵禪師認為強行產生了知就是必明，既然說了能明所明
【English Translation】 English version: The duality of 'knower' and 'known' is completely transcended. Stillness and illumination interpenetrate and merge. These are just two phrases for the sake of explanation. Tianru Chan Master said: 'This is probably because the Buddha wanted to reveal that mountains, rivers, and the great earth arise from deluded awareness. Therefore, he first points out true awareness (true enlightenment), where the essence (substance) and function (application) manifest each other, and there is initially no distinction between 'knower' and 'known,' thereby establishing the foundation.' The following text presents these two types of awareness: true awareness and deluded awareness.
The Buddha said: 'You speak of 'awakened illumination' (jueming). Is it that the nature is inherently luminous, and therefore called illumination, and then awakening? Or is it that one awakens but is not clear, and therefore it is called 'illuminated awakening'?' Purna (name of Buddha's disciple) replied: 'If this awakening is not clear, yet is called awakening, then there is nothing to illuminate.' The Buddha said: 'If there is nothing to illuminate, then there is no illuminated awakening. That which has something to illuminate is not awakening; that which has nothing to illuminate is not illumination. The absence of illumination is not the clear and pure nature of awakened illumination. The nature of awakening must be luminous, so it is falsely considered illuminated awakening. Awakening is not the object of illumination; because there is illumination, the 'known' is established. Since the 'known' is falsely established, it gives rise to your false 'knower.' Within the absence of sameness and difference, difference arises intensely. Because it is different from that which is 'differed from,' sameness is established. Sameness and difference illuminate each other, and therefore the absence of sameness and difference is established. Such disturbances, arising from mutual dependence, create weariness. Prolonged weariness generates dust, which becomes turbid within itself. From this arise the dust of weariness and afflictions.'
The Buddha said: 'You speak of 'awakened illumination,' is it that the nature is inherently luminous, and therefore called awakening? Or is it that one awakens but is not clear, and therefore it is called 'illuminated awakening'?' The Buddha quickly raised the two words 'awakened illumination,' examining Purna's understanding. Purna replied: 'If this awakening is not clear, yet is called awakening, then there is nothing to illuminate. How can it be called awakening?' He did not know that as soon as there is something to illuminate, one falls into deluded awakening. This is Purna's misunderstanding. The Buddha said: 'If there is nothing to illuminate, then there is no illuminated awakening.' Is this not lamentable? The delusion of illuminated awakening arises from the object that is illuminated. Therefore, that which has something to illuminate is illumination, not awakening. That which has nothing to illuminate is awakening, not illumination. And the absence of something to illuminate is not the absence of illumination. If there is no illumination, then it is not the clear and pure nature of awakened illumination. Why? The nature of awakening must illuminate what is illuminated, so it is falsely considered illuminated awakening. Delusion is the object that is illuminated. Therefore, Chan Master Wuxing said: 'The awakening of the inherent nature must possess the clear and pure nature of illumination. Because one does not understand this principle, one falsely considers there to be an illuminating illumination and an awakened awakening.' Chan Master Wenling considered that forcibly generating knowledge is necessarily illumination, since he spoke of the 'knower' and the 'known.'
。又立必明。終不若吳興之似妥也。故覺非所明。乃本然之真體。因明立所。則當人之妄識。所既妄立。生汝妄能。能所既立。心境互分。無同異中。熾然成異。夫異者。彼所異耳。本覺之體。未必異也。反異為同。同異對立。互相發明。宛轉遷移。因此復立無同無異。不知真體之中本無是事。皆由能所對待妄立。擾發塵情。遂使妙明斯渾。妙湛斯濁。晦昧空色。自此兆矣。由是引起塵勞煩惱。染污為塵。擾動為勞。憂煎為煩。迷亂為惱。天如曰。此章問答。良有以焉。前佛舉七大。以該萬法。則世界虛空。眾生業果。在其中矣。惟其談七大之相。則曰如來藏中。循業發現。談七大之性。則曰周遍圓融。本如來藏。富那至此。未達循發遍融之義。因此二疑而生二問。初問清凈本然。云何忽生山河大地諸有為相。清凈本然。即如來藏性也。山河大地。即世界及虛空也。及有為相。即眾生業果也。以其未達循發之義。故曰云何忽生。此四字緊要問也。如來遂舉性覺之中。妄為明覺者。諭之而斷之。曰因明立所。此四字為緊要答也。蓋明即妄明。妄明則無明也。所即山河大地諸有為相。發現之由也。要而言之。因明立所者。即是因無明而生起世界虛空眾生業果也。然則循業發現之疑。云何忽生之問。一答俱銷。不勞余說矣。
【現代漢語翻譯】 現代漢語譯本： 又設立『必明』（一定要明白）的觀念，終究不如吳興（地名，此處指一種相對模糊的狀態）的『似妥』（似乎妥當）那樣好。所以，『覺非所明』（覺悟不是通過明確的認知獲得），才是本然的真體。因為有了『明』（認知），就設立了『所』（被認知的事物），這實際上是眾生的虛妄分別。『所』既然是虛妄設立的，就產生了你的虛妄能見。能見和所見一旦確立，心和境就互相分離。在無同無異的本體中，熾盛地產生了差異。所謂的差異，只是相對於『彼』（被認知的事物）而言的差異，對於本覺的本體來說，未必存在差異。將差異轉化為相同，相同和差異相互對立，互相闡明，輾轉遷移，因此又設立了無同無異的觀念。卻不知道在真體之中，本來就沒有這些事，都是由於能見和所見的對待而虛妄設立，擾亂引發了塵世的情感，於是使得妙明（精妙的光明）變得渾濁，妙湛（精妙的清澈）變得污濁，晦昧的空和色，從此開始顯現。由此引起了塵勞煩惱，染污稱為塵，擾動稱為勞，憂愁煎熬稱為煩，迷惑錯亂稱為惱。天如禪師說：『這一章的問答，確實有其深意。前面佛陀列舉了七大（地、水、火、風、空、見、識），以概括萬法，那麼世界、虛空、眾生的業果，都在其中了。只是在談論七大的相狀時，說是『如來藏中，循業發現』；在談論七大的體性時，說是『周遍圓融，本如來藏』。富那（人名，即富樓那尊者）到這裡，還沒有理解『循業發現』和『周遍圓融』的含義，因此產生了兩個疑惑，從而有了兩個問題。最初的問題是：清凈本然的如來藏，為什麼忽然產生山河大地這些有為之相？清凈本然，就是如來藏的體性。山河大地，就是世界和虛空。有為之相，就是眾生的業果。因為他沒有理解『循業發現』的含義，所以問『云何忽生』（為什麼忽然產生）。這四個字是關鍵的提問。如來於是舉出『性覺之中，妄為明覺者』（在自性覺悟之中，虛妄地認為有能明之覺），來開導他，並加以斷定，說『因明立所』（因為有了能明的認知，才設立了被認知的對象）。這四個字是關鍵的回答。所謂『明』，就是虛妄的認知，虛妄的認知就是無明。所謂『所』，就是山河大地這些有為之相，是發現的根由。總而言之，『因明立所』，就是因為無明而生起世界、虛空、眾生的業果。既然如此，那麼『循業發現』的疑惑，『云何忽生』的提問，一個回答就全部消除了，不需要多餘的解釋了。』
【English Translation】 English version: Furthermore, establishing the concept of 'must understand' ultimately is not as good as the 'seemingly appropriate' of Wuxing (place name, here referring to a relatively ambiguous state). Therefore, 'awakening is not through explicit cognition' is the true essence of the original nature. Because of 'cognition', 'that which is cognized' is established, which is actually the false discrimination of sentient beings. Since 'that which is cognized' is falsely established, your false ability to see arises. Once the ability to see and that which is seen are established, the mind and the environment become separated. Within the original substance of neither same nor different, differences arise intensely. The so-called difference is only a difference relative to 'that' (that which is cognized); for the essence of original awakening, difference may not exist. Transforming difference into sameness, sameness and difference oppose each other, mutually illuminating, shifting and changing, and thus the concept of neither same nor different is established again. They do not know that within the true essence, these things do not exist originally; they are all falsely established due to the duality of the ability to see and that which is seen, disturbing and arousing worldly emotions, thus causing the wonderful brightness to become turbid, the wonderful clarity to become impure, and the obscure emptiness and form to begin to manifest from this point. From this, the defilements of dust and labor arise, defilement is called dust, disturbance is called labor, worry and torment are called vexation, and confusion is called affliction. Chan Master Tianru said: 'This chapter of questions and answers truly has its profound meaning. Earlier, the Buddha listed the Seven Great Elements (earth, water, fire, wind, space, perception, consciousness) to encompass all dharmas, so the world, space, and the karmic consequences of sentient beings are all within them. It is just that when discussing the characteristics of the Seven Great Elements, it is said that 'within the Tathagatagarbha, they manifest according to karma'; when discussing the nature of the Seven Great Elements, it is said that 'they are all-pervasive and perfectly integrated, originally the Tathagatagarbha'. Purna (name, i.e., Venerable Purna) has not yet understood the meaning of 'manifesting according to karma' and 'all-pervasive and perfectly integrated', so two doubts arise, resulting in two questions. The initial question is: How can the pure and original Tathagatagarbha suddenly produce the phenomena of mountains, rivers, and great earth, which are conditioned? Pure and original is the nature of the Tathagatagarbha. Mountains, rivers, and great earth are the world and space. Conditioned phenomena are the karmic consequences of sentient beings. Because he did not understand the meaning of 'manifesting according to karma', he asked 'How can they suddenly arise?' These four words are the key question. The Tathagata then used 'within the nature of awakening, falsely considering there to be an ability to awaken' to enlighten him and affirmed it, saying 'Because of cognition, that which is cognized is established'. These four words are the key answer. The so-called 'cognition' is false cognition, and false cognition is ignorance. The so-called 'that which is cognized' is the phenomena of mountains, rivers, and great earth, which are the root cause of manifestation. In short, 'Because of cognition, that which is cognized is established' means that the world, space, and the karmic consequences of sentient beings arise because of ignorance. In that case, the doubt of 'manifesting according to karma' and the question of 'How can they suddenly arise?' are all eliminated with one answer, and no further explanation is needed.'
今復逐節明之。因明立所。所既妄立。生汝妄能。此一節即指無明也。無同異中。熾然成異。至此復立無同無異。此一節問。因上無明。而成世界虛空及眾生也。如是擾亂。相待成勞。勞久發塵。自相渾濁。上二句重指無明立所等。下二句重指熾然成異等。塵即世界眾生。由世界眾生而有業果。故云由是引起塵勞煩惱。此一節躡括前義。而且隱然示三種之情狀也。起為世界至真有為法。乃牒合上文同異等義。而顯示三種之名相矣。然此猶是總顯。自覺明空昧以後。始別開三節。詳序三種之相續。詳序既終。復云如是三種顛倒相續。皆是覺明。了明知性。因了發相。從妄見生。山河大地諸有為相。次第遷流。因此虛妄終而復始。此又總結一章答意。
△三種相續第十
三種謂世界眾生業果。自起為世界。至終而復始。是言感結之由。皆覺明明瞭知性。因了發相。從妄見生。
起為世界靜成虛空(至)以是因緣世界相續。
富樓那未達如來藏中循業發現之旨。故有云何忽生之問。佛為敘其感結之由。皆因明覺之妄。起為世界。靜成虛空。言妄覺動。則勞擾發塵。而起為世界矣。妄覺伏則頑然溟漠。故靜成虛空矣。虛空為同。世界為異。如來藏中。清凈自然。本無同異。其熾然成異者。真有為法也
【現代漢語翻譯】 現代漢語譯本：現在再逐節詳細地說明。因為無明而建立『所』（客體，被認知的事物）。『所』既然是虛妄地建立起來的，就產生了你虛妄的能見（主觀認知能力）。這一節就是指無明。在無同無異之中，熾盛地產生差異。到這裡又建立無同無異。這一節是問，因為最初的無明，而形成了世界、虛空以及眾生。像這樣擾亂，相互對待而形成勞累。勞累久了就產生塵垢，自身互相渾濁。上面兩句再次指無明建立『所』等。下面兩句再次指熾盛地產生差異等。塵垢就是世界眾生。由於世界眾生而有業果，所以說由此引起塵勞煩惱。這一節概括了前面的意思，而且隱約地顯示了三種（世界、眾生、業果）的情狀。從『起為世界』到『真有為法』，是依照上文的同異等含義，而顯示三種的名相。然而這仍然是總體的顯示。自從自覺明空變得昏昧以後，才分別展開三節，詳細地敘述三種的相續。詳細敘述完畢后，又說像這樣三種顛倒相續，都是覺明、了明知性，因爲了知而生起現象，從虛妄的見解產生。山河大地各種有為的現象，次第遷流。因此虛妄終結了又重新開始。這又是總結一章的回答之意。 △三種相續第十 三種指世界、眾生、業果。從『起為世界』，到『終而復始』，是說感應結成的緣由，都是覺明瞭知之性的虛妄，起為世界，靜止成為虛空。說虛妄的覺知動搖，就勞累擾動而產生塵垢，從而形成了世界。虛妄的覺知伏藏，就頑固地沉寂。所以靜止成為虛空。虛空是同，世界是異。在如來藏（Tathagatagarbha，一切眾生本具的清凈佛性）中，清凈自然，本來沒有同異，那熾盛地產生差異的，就是真有為法。
【English Translation】 English version: Now, I will explain it in detail, section by section. Because of ignorance, the 'that which is cognized' (the object) is established. Since 'that which is cognized' is falsely established, your false ability to see (subjective cognitive ability) arises. This section refers to ignorance. In the midst of neither sameness nor difference, differences intensely arise. Here, again, neither sameness nor difference is established. This section asks how, because of primordial ignorance, the world, emptiness, and sentient beings are formed. Such disturbances, interacting with each other, create toil. After a long time of toil, dust arises, and they become turbid with each other. The above two sentences refer again to ignorance establishing 'that which is cognized,' etc. The following two sentences refer again to the intense arising of differences, etc. Dust is the world and sentient beings. Because of the world and sentient beings, there is karmic consequence, so it is said that from this, dust, toil, and afflictions arise. This section encompasses the previous meaning and subtly shows the condition of the three (world, sentient beings, and karmic consequence). From 'arising as the world' to 'true conditioned dharma,' it follows the meaning of sameness and difference in the previous text and reveals the names and characteristics of the three. However, this is still a general display. Only after the self-aware bright emptiness becomes dim does it separately unfold into three sections, detailing the succession of the three. After the detailed narration is finished, it is said that such a succession of the three kinds of inversions are all from the awareness and clear knowing nature, because of knowing, phenomena arise, and from false views are born. Mountains, rivers, and the great earth, all conditioned phenomena, gradually change and flow. Therefore, falseness ends and begins again. This is again a summary of the meaning of the chapter's answer. △ The Tenth: The Succession of the Three The three refer to the world, sentient beings, and karmic consequence. From 'arising as the world' to 'ending and beginning again,' it speaks of the reasons for the formation of karmic connections, all due to the falseness of the awareness and clear knowing nature, arising as the world, and stillness becoming emptiness. It is said that the false awareness moves, then toil and disturbance arise, and dust is produced, thereby forming the world. The false awareness is subdued, then it stubbornly becomes silent. Therefore, stillness becomes emptiness. Emptiness is sameness, and the world is difference. In the Tathagatagarbha (the pure Buddha-nature inherent in all beings), it is pure and natural, originally without sameness or difference, and that which intensely arises as difference is the true conditioned dharma.
。且以世界起立之始言之。蓋世界起。始起于覺明。而依乎風金水火。以生萬物。此在儒書中。即陰陽五行化生萬物之意。覺明空昧。相待成搖。故有風輪。執持世界。覺明陽也。空昧陰也。陰陽對待。一變一合。而成搖動。搖動生風。故有風輪。旋於九地之下。彼世界者。依風輪住。故曰執持。龍眉子金丹印證詩云。溟滓無光。太極先風。輪擊動產。真鉛空昧。即溟涬無光之義。風輪擊動。則陽之動也。產真鉛則陽之萠也。金之母也。陽動無常。無常屬妄。陰靜常住。常住為真。此在造化上論。溫陵解云。明昧相搖。不覺心動。造化亦有心耶。不知彼抂人性上論。蓋山河大地。抂人性上。固自有之。今且依造化作解。逐節體貼。向人性上去。因空生搖。堅明立礙。彼金寶者。明覺立堅。故有金輪。保持國土。因空生搖。搖而不已。強陽之氣。凝而至堅。堅明立礙。其性堅剛。彼金寶者。即人性中。明覺所立之堅也。故大地之下。復有金輪。保持國土。堅覺成寶。搖明生風。風金相摩。故有火光。則人性中。變化倏忽。閃爍不停者也。寶明生潤。火光上蒸。蒸而生水。故有水輪。包含大地。故曰含十方界。水即人性中之愛水也。火騰水降。與金之立堅者交發。濕為巨海。干為洲潬。以是義故。大海之中。火光常起。洲
【現代漢語翻譯】 現代漢語譯本：從世界開始形成的時候說起。世界的形成，最初起源於覺明（覺悟和光明），並且依賴於風、金、水、火這四種元素，從而產生萬物。這在儒家的書籍中，就是陰陽五行化生萬物的含義。覺明和空昧（空虛和黑暗）相互對立，相互依存，從而產生搖動。所以有風輪執持著世界。覺明是陽，空昧是陰。陰陽相互作用，一變一合，從而形成搖動。搖動產生風，所以有風輪在九地之下旋轉。這個世界，依靠風輪而存在，所以說風輪執持著世界。龍眉子的金丹印證詩說：『溟滓無光，太極先風，輪擊動產，真鉛空昧。』 溟滓無光，就是溟涬無光的含義。風輪擊動，就是陽的動。產真鉛，就是陽的萌芽，是金的母親。陽動沒有常性，沒有常性就屬於妄。陰靜常住，常住就是真。這是在造化上說的。溫陵解釋說：『明昧相搖，不覺心動。』 造化也有心嗎？不知道他是在人性上說的。山河大地，在人性上，本來就存在。現在且按照造化來解釋，逐節體會，向人性上去理解。因為空而產生搖動，堅固的覺明產生阻礙。那些金寶，是明覺建立的堅固。所以有金輪保持國土。因為空而產生搖動，搖動不止，強盛的陽氣，凝聚而至堅固。堅固的覺明產生阻礙，它的性質堅硬剛強。那些金寶，就是人性中，明覺所建立的堅固。所以大地之下，又有金輪，保持國土。堅固的覺悟成為寶，搖動的覺明產生風。風和金相互摩擦，所以有火光。這就是人性中，變化迅速，閃爍不停的東西。寶明的產生滋潤，火光向上蒸騰，蒸騰而產生水，所以有水輪，包含大地。所以說包含十方世界。水就是人性中的愛水。火向上騰，水向下降，與金的堅固相互作用，濕的地方成為巨海，乾燥的地方成為洲渚。因為這個緣故，大海之中，火光常常升起，洲渚
【English Translation】 English version: Let's talk about the beginning of the world. The formation of the world initially originates from Jue Ming (覺明, enlightenment and light), and relies on the four elements of wind, gold, water, and fire to generate all things. This, in Confucian books, is the meaning of Yin-Yang and the Five Elements transforming and generating all things. Jue Ming (覺明, enlightenment and light) and Kong Mei (空昧, emptiness and darkness) are opposed to each other and depend on each other, thus producing shaking. Therefore, there is a wind wheel that holds the world. Jue Ming (覺明, enlightenment and light) is Yang, and Kong Mei (空昧, emptiness and darkness) is Yin. Yin and Yang interact, changing and combining, thus forming shaking. Shaking produces wind, so there is a wind wheel rotating below the nine lands. This world relies on the wind wheel to exist, so it is said that the wind wheel holds the world. Long Meizi's (龍眉子) Jindan (金丹, golden elixir) verification poem says: 'Ming Zi (溟滓) is without light, Taiji (太極, the Great Ultimate) first has wind, the wheel strikes and moves production, true lead is empty and dark.' Ming Zi (溟滓) without light is the meaning of Ming Xing (溟涬) without light. The wind wheel strikes and moves, which is the movement of Yang. Producing true lead is the sprouting of Yang, the mother of gold. The movement of Yang has no constancy, and what has no constancy belongs to delusion. Yin is still and constantly dwells, and constant dwelling is truth. This is spoken of in terms of creation. Wenling (溫陵) explains: 'The shaking of light and darkness, one does not realize the movement of the mind.' Does creation also have a mind? Not knowing that he is speaking in terms of human nature. Mountains, rivers, and the great earth, in terms of human nature, inherently exist. Now, let's explain according to creation, experiencing each section, and understanding it in terms of human nature. Because of emptiness, shaking arises, and solid enlightenment creates obstacles. Those gold treasures are the solidity established by Ming Jue (明覺, clear awareness). Therefore, there is a gold wheel that maintains the country. Because of emptiness, shaking arises, and the shaking does not stop, the strong Yang Qi (陽氣, energy) condenses to extreme solidity. Solid enlightenment creates obstacles, its nature is firm and strong. Those gold treasures are the solidity established by Ming Jue (明覺, clear awareness) in human nature. Therefore, below the great earth, there is also a gold wheel that maintains the country. Solid enlightenment becomes treasure, and shaking enlightenment produces wind. Wind and gold rub against each other, so there is firelight. This is what changes rapidly and flickers constantly in human nature. The treasure of enlightenment produces moisture, and firelight rises upward, rising and producing water, so there is a water wheel that contains the great earth. Therefore, it is said to contain the ten directions. Water is the water of love in human nature. Fire rises upward, and water descends downward, interacting with the solidity of gold, wet places become vast seas, and dry places become continents. For this reason, in the midst of the great sea, firelight often rises, and continents
潬之中。江河常注。水勢劣弱於火。火不受克。結而成土。化為高山。以是義故。山石擊則出火。融則成水。土勢劣弱於水。水不受克。水氣上升。柚為草木。以故林藪。遇燒成土。因絞成水。造化之中。初以陽動。交變妄合。而成五行。遞相為種。生出不窮。以是因緣。世界相續。人性之中。明覺妄動。起引塵勞。亦復如是。
複次富樓那明妄非他(至)以是因緣眾生相續。
又以眾生之起始言之。如上之搖明堅明。皆明妄也。豈離本覺別有他故。皆本覺之明。為之咎耳。蓋不惡于覺。而惡于明。若覺而不明。則無所明之妄矣。所妄既立。故覺明之體。遂有方所。隔礙不能圓融周遍。而明理不逾。以故六根妄局。聽不出聲。明不超色。色香味觸六妄分開。各守本根。不成圓通。所謂明理不逾。義蓋如此。六塵妄染。六識妄分。由茲業性。遂起妄業。同業相纏。合離成化。六道四生。皆由是起。同業即胎卵之類。由父母己三者業同。故相纏而有生。合離即濕化之類。或合濕而成形。蠢蠕是也。或離異而托化。天獄鬼等是也。何謂見明色發。見明即所明也。既有妄明。則由心生境。顯發妄色。故曰。見明色發。因明起見。則見境生情。故因見生想。見異則情違。故異見成憎。想同則心順。故同想成愛。三愛
交住曰流。三想相投曰納。愛為輪迴根本。故流愛為種。想為傳命之媒。故納想成胎。藉交遘而發生。由同業而吸引。受生托質。始於此也。故有因緣生羯羅藍。遏蒲曇等。羯羅藍此云凝滑。胎中七日之相也。遏蒲曇此云皰。胞中二七之相也。胎卵濕化四生之類。隨其所應。卵惟想生。胎因情有。濕以合感。化以離應。更相變易。所有受業。逐其飛沉。以是因緣。眾生相續。亂思曰想。結愛曰情。氣附曰合。合濕而生也。形遁曰離。離此生彼也。更想變易者。或情變為想。合相為離。無定業也。卵易為胎。濕易為化。無定質也。隨業受報。或升或沉。無定趣也。此眾生相續之由也。
富樓那想愛同結愛不能離(至)因此虛妄終而復始。
以業果起始言之。想愛同結。愛不能離。則諸世間父母子孫相生不斷。是等則以欲貪為本。此言緣愛起欲也。貪愛同滋。貪不能止。則諸世間卵化濕胎。隨力強弱。遞相吞食。是等則以殺貪為本。此言緣貪起殺也。以人食羊。羊死為人。人死為羊。互相啖食。惡業俱生。窮未來際。是等則以盜貪為本。緣殺起盜也。何謂盜貪。不與而取。謂之盜貪。汝負我命。我還汝債。以是因緣。經百千劫。常在生死。此殺盜相續之由也。汝愛我心。我憐汝色。以是因緣。經百千劫。常在
【現代漢語翻譯】 現代漢語譯本：交合稱為『流』（liu，流動）。三種思緒相互投合稱為『納』（na，接納）。愛是輪迴的根本，所以流動和愛是種子。思緒是傳遞生命的媒介，所以接納思緒形成胎兒。憑藉交合而發生，由於共同的業力而相互吸引。受生託付形體，開始於此。所以有因緣產生『羯羅藍』（ge luo lan，凝滑）和『遏蒲曇』（e pu tan，皰）等。『羯羅藍』，這裡譯為凝滑，是胎中七天的狀態。『遏蒲曇』，這裡譯為皰，是胞中十四天的狀態。胎生、卵生、濕生、化生四種生命形式，根據各自的情況而定。卵生是由於思緒而生，胎生是由於情愛而有，濕生是由於聚合感應，化生是由於分離應化。互相變化，所有承受的業力，隨著各自的飛昇或沉淪。因為這樣的因緣，眾生相續不斷。混亂的思緒稱為『想』（xiang，思緒），結合的愛稱為『情』（qing，情愛），氣息依附稱為『合』（he，聚合），聚合潮濕而生。形體遁去稱為『離』（li，分離），離開此地而生彼地。互相思緒變化，或者情愛變為思緒，聚合相變為分離，沒有固定的業力。卵生容易變為胎生，濕生容易變為化生，沒有固定的形體。隨著業力接受報應，或者上升或者沉淪，沒有固定的去處。這就是眾生相續的原因。 富樓那（Fu Lou Na，人名），思緒和愛相互結合，愛不能分離（直到），因此虛妄終而復始。 從業果的起始來說，思緒和愛相互結合，愛不能分離，那麼各個世間的父母子孫就會相生不斷。這些都是以慾望貪婪為根本。這是說因為愛而產生慾望。貪婪和愛相互滋長，貪婪不能停止，那麼各個世間的卵生、化生、濕生、胎生，就會隨著力量的強弱，互相吞食。這些都是以殺戮貪婪為根本。這是說因為貪婪而產生殺戮。人吃羊，羊死後變成人，人死後變成羊，互相吞食，惡業共同產生，窮盡未來。這些都是以盜竊貪婪為根本。因為殺戮而產生盜竊。什麼是盜竊貪婪？不給予而拿取，就叫做盜竊貪婪。你欠我的命，我還你的債。因為這樣的因緣，經過百千劫，常常在生死之中。這是殺戮盜竊相續的原因。你愛我的心，我憐憫你的容貌。因為這樣的因緣，經過百千劫，常常在
【English Translation】 English version: Union is called 'flowing' (liu). Three thoughts coinciding are called 'acceptance' (na). Love is the root of Samsara, therefore flowing and love are the seeds. Thought is the medium for transmitting life, therefore accepting thought forms the embryo. It arises through intercourse and attracts due to shared karma. Receiving life and entrusting the body begins here. Therefore, there are causes and conditions that produce 'Kalala' (ge luo lan, congealed and slippery) and 'Arbuda' (e pu tan, blister), etc. 'Kalala', here translated as congealed and slippery, is the state of the embryo at seven days. 'Arbuda', here translated as blister, is the state of the embryo at fourteen days. The four types of birth—womb-born, egg-born, moisture-born, and transformation-born—depend on their respective circumstances. Egg-born are born from thought, womb-born exist due to affection, moisture-born are due to aggregation and response, and transformation-born are due to separation and transformation. They change mutually, and all the karma they bear follows their ascent or descent. Because of these causes and conditions, sentient beings continue endlessly. Confused thoughts are called 'thought' (xiang), combined love is called 'affection' (qing), and the attachment of breath is called 'aggregation' (he), born from the aggregation of moisture. The disappearance of form is called 'separation' (li), leaving this place to be born elsewhere. Thoughts change mutually, or affection changes into thought, aggregation changes into separation, without fixed karma. Egg-born easily become womb-born, moisture-born easily become transformation-born, without fixed form. Following karma, they receive retribution, either ascending or descending, without a fixed destination. This is the reason for the continuous existence of sentient beings. Purna (Fu Lou Na, a name), thought and love are intertwined, and love cannot be separated (until), therefore, delusion begins and ends again and again. Speaking from the beginning of karmic consequences, thought and love are intertwined, and love cannot be separated, then the parents, children, and grandchildren of all worlds will be born continuously. These are all rooted in desire and greed. This means that desire arises from love. Greed and love nourish each other, and greed cannot be stopped, then the egg-born, transformation-born, moisture-born, and womb-born of all worlds will devour each other according to the strength of their power. These are all rooted in the greed for killing. This means that killing arises from greed. Humans eat sheep, and sheep die and become humans, and humans die and become sheep, devouring each other, and evil karma arises together, exhausting the future. These are all rooted in the greed for stealing. Stealing arises from killing. What is the greed for stealing? Taking without giving is called the greed for stealing. You owe me a life, and I repay you with a debt. Because of this cause and condition, after hundreds of thousands of kalpas, they are always in birth and death. This is the reason for the continuation of killing and stealing. You love my heart, and I pity your appearance. Because of this cause and condition, after hundreds of thousands of kalpas, they are always in
纏縛。此欲貪相續之由也。惟殺盜淫三為根本。以是因緣。業果相續。如是三種。顛倒相續。皆是覺明。明瞭知性。因了發相。從妄見生。山河大地諸有為相。次第遷流。因此虛妄。終而復始。牒前結答。世界眾生業果。皆覺明之咎。然非歸咎覺明也。覺而明斯為咎耳。
富樓那言若此妙覺(至)菩提涅槃亦復如是。
富樓那因佛前言覺明之咎。復有此疑。言此本妙覺明眾生之心。與如來妙覺。本無增減。無狀忽生山河大地諸有為相。如來既證空覺。何時復生諸有。佛為設譬。如彼迷人。於一聚落。惑南為北。此迷為復因迷而有。因悟所生。富那言。此迷本無根。云何因迷。悟非生迷。云何因悟。佛言。如彼迷人。正在迷時。倏有悟人。指示令悟。是人既悟。更生迷不。不也世尊。佛言。十方如來亦復如是。此迷無本。性畢竟空。昔本無迷。似有迷覺。覺迷之迷既滅。本覺更不生迷。亦如翳人見空中華。翳病若除。華于空滅。既了所譬。何復前疑。又如金礦。雜于精金。其金一純。更不成雜。又如木成灰燼。不重為木。諸佛如來菩提涅槃亦復如是。以上牒答云何忽生山河大地諸有為相之問。此下復答四大各遍云何相容之問。
富樓那又汝問言地水火風(至)愛念小乘得少為足。
富樓那又汝
【現代漢語翻譯】 現代漢語譯本：纏縛，這是由於慾念和貪婪持續不斷造成的。其中，殺、盜、淫是根本原因。因為這些因緣，業報果報相續不斷。這三種顛倒的現象持續不斷，都是因為覺悟和明瞭的知性，因為明瞭而產生了現象，從虛妄的見解中產生。山河大地以及各種有為之相，次第遷流變化，因此而虛妄不實，終結了又重新開始。這是對前面問題的總結和回答，世界眾生的業報果報，都是覺悟和明瞭的過失。然而，這並不是歸罪於覺悟和明瞭本身，而是覺悟了卻又執著于明瞭，這才成了過失。
富樓那說：『如果這奇妙的覺悟（到）菩提涅槃也是這樣。』
富樓那因為之前在佛前說了覺悟和明瞭的過失，所以又產生了這樣的疑問。他說，這原本奇妙的覺悟明瞭的眾生之心，與如來的奇妙覺悟，本來沒有增減。無緣無故地忽然產生了山河大地各種有為之相。如來既然已經證得了空性的覺悟，什麼時候又會產生各種現象呢？佛為他設了一個比喻，就像那些迷路的人，在一個村落里，把南誤認為是北。這種迷惑是因為迷惑而產生的呢，還是因為覺悟而產生的呢？富樓那說：『這種迷惑本來沒有根源，怎麼會因為迷惑而產生呢？覺悟並不是產生迷惑的原因，怎麼會因為覺悟而產生呢？』佛說：『就像那些迷路的人，正在迷惑的時候，忽然有明白的人，指示他讓他覺悟。這個人既然覺悟了，還會再生出迷惑嗎？』『不會的，世尊。』佛說：『十方如來也是這樣。這種迷惑沒有根本，自性畢竟是空。過去本來沒有迷惑，好像有迷惑的覺悟。覺悟迷惑的迷惑既然消滅了，本覺就不會再生出迷惑。』又像眼睛有毛病的人看到空中出現花朵，眼病如果消除了，花朵就在空中消失了。既然明白了所比喻的道理，為什麼還要有之前的疑問呢？又像金礦，混雜著精金，金一旦純凈了，就不會再混雜了。又像木頭燒成了灰燼，不會再變成木頭。諸佛如來的菩提涅槃也是這樣。』以上是對『為什麼忽然產生山河大地各種有為之相』這個問題的回答。下面是回答『四大各自遍佈，為什麼能夠相互容納』這個問題。
富樓那又問：『你說地、水、火、風（到）貪愛執念小乘佛法，得到少許就滿足了。』
富樓那又問
【English Translation】 English version: Entanglement arises from the continuous succession of desires and greed, with killing, stealing, and sexual misconduct as the fundamental causes. Due to these causes and conditions, karmic consequences follow one another. These three inverted phenomena persist because of the enlightened and clear knowing nature, which, through its clarity, gives rise to appearances, originating from deluded views. Mountains, rivers, the great earth, and all conditioned phenomena undergo gradual change and flow, thus being unreal and illusory, ending only to begin again. This is a summary and response to the previous question, stating that the karmic consequences of sentient beings in the world are all faults of enlightenment and clarity. However, this is not to blame enlightenment and clarity themselves, but rather the attachment to clarity after enlightenment that becomes the fault.
Purna said: 'If this wonderful enlightenment (up to) Bodhi and Nirvana are also like this.'
Because Purna had previously spoken of the faults of enlightenment and clarity before the Buddha, he had this further doubt. He said that this originally wonderful, enlightened, and clear mind of sentient beings is no different in essence from the Tathagata's wonderful enlightenment. Without cause, mountains, rivers, and all conditioned phenomena suddenly arise. Since the Tathagata has already attained the enlightenment of emptiness, when will phenomena arise again? The Buddha gave him an analogy, like those who are lost and mistake south for north in a village. Does this delusion arise from delusion, or from enlightenment? Purna said: 'This delusion has no root, how can it arise from delusion? Enlightenment is not the cause of delusion, how can it arise from enlightenment?' The Buddha said: 'Like those who are lost, when they are in delusion, suddenly there is someone who understands and points the way for them to awaken. Once this person is awakened, will they generate delusion again?' 'No, World Honored One.' The Buddha said: 'The Tathagatas of the ten directions are also like this. This delusion has no basis, and its nature is ultimately empty. In the past, there was no delusion, but it seemed as if there was an awareness of delusion. Once the delusion of awareness of delusion is extinguished, the original enlightenment will not generate delusion again.' It is also like someone with an eye disease seeing flowers in the sky; if the eye disease is cured, the flowers disappear in the sky. Since you understand the analogy, why do you still have the previous doubt? It is also like gold ore mixed with pure gold; once the gold is pure, it will not be mixed again. It is also like wood that has been burned to ashes and will not become wood again. The Bodhi and Nirvana of all Buddhas and Tathagatas are also like this.' The above is the answer to the question of 'why mountains, rivers, and all conditioned phenomena suddenly arise.' The following is the answer to the question of 'why the four great elements, each pervading, can accommodate each other.'
Purna also asked: 'You said that earth, water, fire, and wind (up to) are attached to and crave the Small Vehicle Dharma, being content with obtaining little.'
Purna also asked:
問言。地水火風。本性圓融。俱遍法界。疑水火性。不相凌滅。又徴虛空及諸大地。俱遍法界。不合相容。取譬而喻。如彼虛空。體非群相。而不拒彼諸相發揮。何以故。彼太虛空。日照則明。云屯則暗。風搖則動。霽澄則清。氣凝則濁。土積成霾。水澄成映。此諸相者。因彼所生乎。抑空中自有乎。若明因日生。則日照之時。十方虛空。皆成日色。云何虛空復見圓日。若明為空中自有。則空當自照。云何中宵雲霧之時。不生光曜。當知是明非日非空。不異空日。觀相原妄。無可指陳。云何詰其相凌相滅。觀性原真。惟妙覺明。妙覺明心。先非水火。云何復問不相容者。且夫真覺妙明。隨緣所現。故汝以空明。則有空現。地水火風各各發明。則各各現。若俱發明。則復俱現。俱謂一時。各各則有先後。云何俱現。譬如一水之中現於日影。兩人同觀水中之日。東行則東。西行則西。各有一日。隨人而去。不應難言。此是一日。云何各行。各日既雙。云何現一。宛轉虛妄。無可憑據。真覺如日。隨緣則如日隨人行。七大之相。隨緣成異。義蓋如此。汝以色空。相傾相奪。于如來藏中。而如來藏隨為色空等。周遍法界。是故於中風動空澄。日明云暗。圓融之妙。有如此者。眾生迷失妙明。分別緣影。背塵合覺。故發塵勞。有
世間相。侷促隔礙。無怪其有違拒之疑。我以妙明。合如來藏。而如來藏中。惟妙覺明。圓照法界。是故於中一為無量。無量為一。小中現大。大中現小。一多互應。大小相容。現寶剎于毫端。轉法輪于塵里。事事無礙。法法如如。是故現相元妄。無可指陳。妙性元真。無不容納。但滅妄塵。自合妙覺。然而真如妙覺本妙圓心中無一物。亦復無有少法可得。非空非心。非地非水。非風非火。而所謂七大五陰皆非也。非眼非耳。非鼻舌身意。非色非聲。非香味觸法。非眼識。乃至非意識界。而所謂十八界與十八處。皆非也。非明無明。乃至非明無明盡。非老非死。乃至非老死盡。而緣覺觀十二緣法。皆非也。非苦非集。非滅非道。非智非得。而聲聞之四諦法。皆非也。非檀那。(佈施)非尸羅。(持戒)非毗梨邪。(忍辱)羼(音產)提。(精進)非禪那。(禪定)非般剌若。(智慧)非波羅蜜多。而菩薩之六度法。皆非也。如是乃至非怛闥阿竭。(如來)非阿羅訶。(應供)三耶三菩。(正遍知)而如來之應供。正遍知。皆非也。非涅槃。非常非樂非我非凈。而成佛之果。世出世法。亦非也。然而不即不離。又以其元明心妙言之。即心也是。即空也是。即地火風水也是。即六度也是。即根即塵即界即識也是。即十二因
【現代漢語翻譯】 現代漢語譯本 世間的現象，是侷限和阻礙的，難怪人們會產生違背和抗拒的疑惑。我用微妙的光明，契合如來藏（Tathagatagarbha，一切眾生本具的清凈覺性）。而如來藏中，只有微妙覺明，圓滿照耀整個法界（Dharmadhatu，宇宙萬有）。因此，在如來藏中，一就是無量，無量就是一。小的之中顯現大的，大的之中顯現小的。一和多互相呼應，大和小互相包容。在極小的毫毛尖端顯現無數的寶剎（Buddha-land，佛的清凈國土），在微小的塵埃里轉動法輪（Dharmacakra，佛法的傳播）。事事都沒有障礙，法法都是如如不動的真理。所以，顯現的現象原本是虛妄的，沒有什麼可以具體指出的。微妙的自性原本是真實的，沒有什麼不能容納的。只要滅除虛妄的塵埃，自然就能契合微妙的覺悟。 然而，真如（Tathata，事物的本真狀態）妙覺（perfect enlightenment）本妙圓心中，沒有一物，也沒有絲毫的法可以得到。它非空非心，非地非水，非風非火。而所謂的七大（地、水、火、風、空、見、識）五陰（色、受、想、行、識）都不是。它非眼非耳，非鼻舌身意，非色非聲，非香味觸法，非眼識，乃至非意識界。而所謂的十八界（六根、六塵、六識）與十八處（六根、六塵、六識），都不是。它非明（vidya，智慧）非無明（avidya，無知），乃至非明無明盡。非老非死，乃至非老死盡。而緣覺（Pratyekabuddha，通過觀察事物因緣而覺悟的人）所觀的十二因緣法，都不是。它非苦非集，非滅非道，非智非得。而聲聞（Sravaka，聽聞佛法而修行的人）的四諦法，都不是。它非檀那（dana，佈施），非尸羅（sila，持戒），非毗梨耶（virya，忍辱），羼提（ksanti，精進），非禪那（dhyana，禪定），非般剌若（prajna，智慧），非波羅蜜多（paramita，到彼岸）。而菩薩（Bodhisattva，立志成佛的修行者）的六度法，都不是。像這樣，乃至非怛闥阿竭（Tathagata，如來），非阿羅訶（Arhat，應供），三耶三菩（Samyaksambuddha，正遍知）。而如來的應供、正遍知，都不是。非涅槃（Nirvana，寂滅），非常非樂非我非凈。而成佛的果，世間和出世間的法，也不是。 然而，它不即不離。又從它原本光明、心性微妙的角度來說，它就是心，就是空，就是地火風水，就是六度，就是根、就是塵、就是界、就是識，就是十二因緣。
【English Translation】 English version The phenomena of the world are limited and obstructed, so it's no wonder that doubts of opposition and resistance arise. I use subtle luminosity to unite with the Tathagatagarbha (the womb of the Tathagata, the pure and enlightened nature inherent in all beings). And within the Tathagatagarbha, there is only subtle and luminous awareness, which perfectly illuminates the entire Dharmadhatu (the realm of all phenomena). Therefore, within it, one is infinite, and infinite is one. The small manifests the large, and the large manifests the small. One and many correspond to each other, and large and small are mutually accommodating. Countless Buddha-lands (pure lands of Buddhas) appear on the tip of a tiny hair, and the Dharma wheel (the teaching of the Buddha) turns within a speck of dust. Everything is without obstruction, and every Dharma is suchness (unchanging truth). Therefore, the manifested phenomena are originally illusory, and nothing can be specifically pointed out. The subtle nature is originally true, and nothing is excluded. Simply extinguish the dust of delusion, and one will naturally unite with subtle enlightenment. However, in the original, wonderful, and perfect mind of True Suchness (Tathata) and Perfect Enlightenment (Samyaksambuddha), there is not a single thing, nor is there any Dharma to be obtained. It is neither emptiness nor mind, neither earth nor water, neither wind nor fire. And the so-called seven great elements (earth, water, fire, wind, space, perception, consciousness) and five skandhas (form, feeling, perception, volition, consciousness) are not it. It is neither eye nor ear, neither nose, tongue, body, nor mind, neither form nor sound, neither smell, taste, touch, nor Dharma, neither eye-consciousness, nor even mind-consciousness. And the so-called eighteen realms (six sense organs, six sense objects, six consciousnesses) and eighteen bases (six sense organs, six sense objects, six consciousnesses) are not it. It is neither knowledge (vidya) nor ignorance (avidya), nor even the end of knowledge and ignorance. Neither old age nor death, nor even the end of old age and death. And the twelve links of dependent origination, as contemplated by the Pratyekabuddha (one who attains enlightenment through observing the causes and conditions of things), are not it. It is neither suffering nor accumulation, neither cessation nor path, neither wisdom nor attainment. And the Four Noble Truths of the Sravaka (one who attains enlightenment by hearing the teachings) are not it. It is neither Dana (giving), nor Sila (morality), nor Virya (patience), Ksanti (diligence), nor Dhyana (meditation), nor Prajna (wisdom), nor Paramita (perfection). And the six perfections of the Bodhisattva (one who seeks enlightenment for the sake of all beings) are not it. Thus, it is not even the Tathagata (the Thus Come One), nor the Arhat (the worthy one), nor the Samyaksambuddha (the perfectly enlightened one). And the Tathagata's worthy of offerings and perfect enlightenment are not it. It is neither Nirvana (liberation), nor permanent, nor joyful, nor self, nor pure. And the fruit of becoming a Buddha, neither worldly nor otherworldly Dharmas, are it. However, it is neither identical nor separate. And speaking from the perspective of its original luminosity and subtle mind-nature, it is the mind, it is emptiness, it is earth, water, fire, and wind, it is the six perfections, it is the root, it is the dust, it is the realm, it is the consciousness, it is the twelve links of dependent origination.
緣也是。即四諦也是。即六度也是。即如來應供正遍知也是。即大涅槃常樂我凈也是。蓋如來藏中依體而論。則曰本妙圓心。依用而論。則曰元明心妙。是心非法。即法即心。既非而即。即即而非。終曰妙明心元。又合體用而言。故離即離非。是即非即。妙造乎此。則信乎體用雙泯。情謂斯斷。而藏心妙性。廓無瑕玷矣。但擬心妄度。即乖法體。如何世間三有眾生。及出世間聲聞緣覺。以所知心。測度如來無上菩提。用世言語。入佛知見。譬之琴瑟琵琶箜篌。雖有妙音。若無妙指。終不能發。汝與眾生亦復如是。寶覺真心各各圓滿。如琴瑟等。各有妙音。琴瑟等眾生也。妙音藏性也。妙指實智也。如我按指。海印發光。汝暫舉心。塵勞先起。由於不求無上菩提。愛念小乘。得少為足耳。溫陵曰。琴音雖具。非指不發。人心雖圓。非師不悟。前之多方。顯如來藏。即佛之按指也。身心萬法。當處昭然。即海印發光也。富那等隨語生解。疑慮紛紜。是塵勞先起也。此文大義。為釋阿難難云。若一切即真我等。云何與如來不同妙用。今釋云。汝等雖有寶覺真心。不得妙用。以塵勞妄念未清凈故。
△請窮妄因第十一
富樓那躡上各各圓滿之言。已悟無上。益顯妄淪。但不知妄之所由。故請窮其因。
富樓
【現代漢語翻譯】 現代漢語譯本：緣也是如此。四諦（苦、集、滅、道）也是如此。六度（佈施、持戒、忍辱、精進、禪定、智慧）也是如此。如來應供正遍知（佛的十個稱號之一，指如實知見一切法的智慧）也是如此。大涅槃常樂我凈（涅槃的四種德性：永恒、喜樂、真我、清凈）也是如此。總而言之，如來藏（一切眾生皆具的佛性）從本體上來說，就叫做本妙圓心；從作用上來說，就叫做元明心妙。這個心不是法，但就是法；就是心。既不是又就是，既就是又不是。最終叫做妙明心元。又合本體和作用來說，所以既離於『是』，又離於『非』。是就是非，非就是即。精妙的創造就在於此。這樣就相信本體和作用都消泯了，情執和妄念也斷絕了，而藏心的妙性，廓然無瑕疵。但是如果用心去揣測，用妄念去衡量，就違背了法的本體。為什麼世間三有（欲有、色有、無色有）的眾生，以及出世間的聲聞緣覺（佛教修行者），用他們所知的有限的心，去測度如來無上的菩提（覺悟）？用世俗的言語，去進入佛的知見？這就像琴瑟琵琶箜篌，雖然有美妙的聲音，如果沒有巧妙的手指，終究不能發出。你和眾生也是這樣。寶覺真心（珍貴的覺悟之心）各自圓滿，就像琴瑟等樂器，各有美妙的聲音。琴瑟等，比喻眾生；美妙的聲音，比喻藏性；巧妙的手指，比喻真實的智慧。就像我按動手指，海印（佛的智慧光明）就發出光芒；你稍微動一下心念，塵勞（煩惱）就先產生。這是由於不求無上菩提，貪愛小乘（佛教的一種流派），得到一點就滿足了。溫陵說：『琴音雖然具備，沒有手指就不能發出；人心雖然圓滿，沒有老師就不能覺悟。』前面多方面地顯示如來藏，就是佛的按動手指。身心萬法，當下就昭然顯現，就是海印發光。富樓那（佛陀的弟子）等人隨著言語產生理解，疑慮紛紛，這就是塵勞先產生。這段文字的大意，是爲了解釋阿難（佛陀的弟子）的疑問，他說：『如果一切就是真我等，為什麼和如來的妙用不同？』現在解釋說：『你們雖然有寶覺真心，卻不能得到妙用，因為塵勞妄念沒有清凈的緣故。』 △請窮妄因第十一 富樓那（佛陀的弟子）承接上面『各各圓滿』的話，已經領悟了無上之理，更加顯明瞭妄念的沉淪。但是不知道妄念的由來，所以請求追究它的原因。 富樓那（佛陀的弟子）
【English Translation】 English version: Such is the cause. Such are the Four Noble Truths (suffering, accumulation, cessation, path). Such are the Six Perfections (generosity, discipline, patience, diligence, concentration, wisdom). Such is the Tathagata, worthy of offerings, perfectly enlightened (one of the ten titles of the Buddha, referring to the wisdom of truly knowing all dharmas). Such is the Great Nirvana, characterized by permanence, bliss, self, and purity (the four virtues of Nirvana: eternity, joy, true self, purity). In short, the Tathagatagarbha (the Buddha-nature inherent in all beings), in terms of its essence, is called the inherently wondrous perfect mind; in terms of its function, it is called the original bright and wondrous mind. This mind is not the Dharma, yet it is the Dharma; it is the mind. It is both not and is, and both is and is not. Ultimately, it is called the wondrously bright and original mind. Furthermore, combining essence and function, it is therefore both separate from 'is' and separate from 'is not.' 'Is' is 'not,' and 'not' is 'is.' The exquisite creation lies in this. Thus, one believes that both essence and function are extinguished, and emotional attachments and delusions are severed, while the wondrous nature of the hidden mind is vast and without flaw. However, if one tries to fathom it with the mind and measure it with delusions, one deviates from the essence of the Dharma. Why do sentient beings in the three realms of existence (desire realm, form realm, formless realm), as well as the Shravakas and Pratyekabuddhas (Buddhist practitioners) who have transcended the world, use their limited minds to fathom the unsurpassed Bodhi (enlightenment) of the Tathagata? Why do they use worldly language to enter the Buddha's knowledge and vision? It is like a zither, lute, pipa, or harp, which, although having beautiful sounds, cannot produce them without skillful fingers. You and sentient beings are also like this. The precious and awakened true mind is complete in each of you, like the zither and other instruments, each having its beautiful sound. The zither and other instruments are metaphors for sentient beings; the beautiful sound is a metaphor for the hidden nature; the skillful fingers are a metaphor for true wisdom. Just as when I press my finger, the Samudra Mudra (the Buddha's wisdom light) emits light; when you slightly move your mind, defilements (afflictions) arise first. This is because you do not seek unsurpassed Bodhi, but are attached to the Hinayana (a school of Buddhism), being content with obtaining a little. Wenling said: 'Although the sound of the zither is present, it cannot be produced without fingers; although the human mind is complete, it cannot be awakened without a teacher.' The previous manifold ways of revealing the Tathagatagarbha are like the Buddha pressing his finger. The myriad dharmas of body and mind are immediately and clearly manifest, which is like the Samudra Mudra emitting light. Purna (the Buddha's disciple) and others generate understanding based on words, with doubts and confusions arising, which is like defilements arising first. The main idea of this passage is to explain Ananda's (the Buddha's disciple) question, who said: 'If everything is the true self, etc., why is it different from the Tathagata's wondrous function?' The explanation now says: 'Although you have the precious and awakened true mind, you cannot attain its wondrous function because the defilements and delusions have not been purified.' △Eleventh: Please Investigate the Cause of Illusion Purna (the Buddha's disciple), continuing from the above statement of 'complete in each,' has already realized the unsurpassed truth, further clarifying the sinking into delusion. However, not knowing the origin of delusion, he therefore requests to investigate its cause. Purna (the Buddha's disciple)
那言我與如來(至)方悟神珠非從外得。
佛告富樓那。汝雖除疑。余惑未盡。因引室羅城中演若達多照鏡。愛鏡中頭。眉目可見。而嗔責己頭。不見面目。以為魑魅。無狀狂走。照鏡以喻妄心。愛鏡中頭。取著妄境。妄事易著。如鏡中眉目。實理難知。如己頭不見。背悟而迷。如無狀狂走。富那答言。此人心迷。無故狂走。知走之無故。則知妄之無因矣。佛為明言妄之無因。夫妙覺明圓。本元明妙。本來無妄。既稱為妄。云何有因。若有所因。不名為妄。自諸妄想。展轉相因。如是迷因。因迷自有。實無因也。迷既無因。妄何所依。尚無有生。欲何為滅。得菩提者。如寤時人。說夢中事。心縱精明。欲何因緣。取夢中物。又況無因。本無所有乎。彼達多者。豈有因緣。自怖狂走。忽然狂歇。頭非外得。縱未歇狂。頭亦何失。是知妄本無因。無可滅者。但息妄緣。則妄息真見矣。汝但不隨世間業果眾生三種相續。三緣斷故。三因不生。則汝心中狂性自歇。歇即菩提。蓋以勝凈明心。本週法界。不從人得。何藉劬勞。肯綮修證。只為細微妄惑未除。妄因既息。惑結自除。何勞修證。譬如有人衣中系如意珠。不自知覺。窮露他方。乞食馳走。忽有智者。指示其珠。所愿從心。致大饒富。方悟神珠。非從外得。
【現代漢語翻譯】 現代漢語譯本： 你所說的『我』與如來（Tathagata，如來），實際上是說，當一個人覺悟時，就像醒來的人講述夢中的事情一樣，即使心智非常精明，又怎麼能找到夢中事物的起因呢？更何況本來就沒有原因，一切都是虛幻的呢？
佛陀告訴富樓那（Purna，弟子名）說：『你雖然消除了疑惑，但還有一些迷惑沒有完全消除。我舉個例子，室羅城（Sravasti，古印度城市）中的演若達多（Yajnadatta，人名）照鏡子，喜愛鏡子中的頭，能看到眉毛和眼睛，卻又嗔怪自己的頭，看不到面容，以為是妖怪作祟，毫無緣由地狂奔。照鏡子比喻虛妄的心，喜愛鏡子中的頭，是執著于虛妄的境界。虛妄的事情容易執著，就像鏡子中的眉毛和眼睛一樣；真實的道理難以認識，就像自己的頭卻看不見。背離覺悟而迷惑，就像毫無緣由地狂奔。』
富樓那回答說：『這個人是心迷失了，才會無緣無故地狂奔。知道狂奔沒有緣故，就知道虛妄沒有起因了。』佛陀爲了闡明虛妄沒有起因，說：『那妙覺光明圓滿，本源明亮玄妙，本來就沒有虛妄。既然稱之為虛妄，怎麼會有起因呢？如果有所起因，就不叫做虛妄了。只是各種虛妄的念頭，輾轉相互為因，這樣的迷惑之因，因為迷惑而產生，實際上是沒有起因的。迷惑既然沒有起因，虛妄又依附於什麼呢？尚且沒有產生，又想要消滅什麼呢？得到菩提（Bodhi，覺悟）的人，就像醒來的人，講述夢中的事情。心智縱然精明，又怎麼能找到夢中事物的起因呢？更何況本來就沒有原因，一切都是虛幻的呢？』
『那個演若達多，難道有什麼原因，自己嚇自己，狂奔起來？忽然狂病停止，頭並沒有從外面得到。縱然沒有停止狂病，頭又有什麼損失呢？由此可知，虛妄本來就沒有起因，沒有什麼可以消滅的。只要停止虛妄的因緣，虛妄就會停止，真理就會顯現。你只要不隨順世間的業果、眾生這三種相續，三種因緣斷絕，三種因就不會產生，那麼你心中的狂性自然就會停止。停止就是菩提。因為殊勝清凈的光明心，本來就周遍法界，不是從別人那裡得到的，何必憑藉辛勤的努力，去修行證悟呢？只是因為細微的虛妄迷惑沒有消除，虛妄的因一旦停止，迷惑的結自然就解除了，何必費力修行證悟呢？譬如有人衣服里繫著如意珠（Cintamani，能滿足願望的寶珠），自己卻不知道，窮困潦倒地到其他地方，乞討奔走。忽然有智者，指示他這顆寶珠，所希望的都能如願，得到極大的財富。這才明白神珠，不是從外面得到的。』
【English Translation】 English version: That which you call 'I' and the Tathagata (Tathagata, 'Thus Gone One'), is actually saying that when a person becomes enlightened, it is like a person who has awakened recounting the events of a dream. Even if the mind is very sharp, how can one find the cause of things in a dream? Moreover, there is originally no cause; everything is illusory.
The Buddha told Purna (Purna, name of a disciple): 'Although you have eliminated doubts, there are still some confusions that have not been completely eliminated. Let me give an example: Yajnadatta (Yajnadatta, a person's name) in Sravasti (Sravasti, an ancient Indian city) looks in a mirror, loves the head in the mirror, can see the eyebrows and eyes, but then resents his own head, unable to see his face, thinking it is a demon causing trouble, and runs wildly for no reason. Looking in the mirror is a metaphor for the deluded mind; loving the head in the mirror is clinging to illusory realms. Illusory things are easy to cling to, like the eyebrows and eyes in the mirror; true principles are difficult to recognize, like not being able to see one's own head. Turning away from enlightenment and becoming deluded is like running wildly for no reason.'
Purna replied: 'This person is lost in his mind, that's why he runs wildly for no reason. Knowing that running has no reason, one knows that delusion has no cause.' The Buddha, in order to explain that delusion has no cause, said: 'That wondrous, enlightened, bright, and perfect awareness, the original source of brightness and subtlety, is originally without delusion. Since it is called delusion, how can it have a cause? If there were a cause, it would not be called delusion. It is only various deluded thoughts that mutually cause each other. Such a cause of delusion arises because of delusion; in reality, there is no cause. Since delusion has no cause, what does delusion rely on? It has not even arisen, so what is there to extinguish? One who attains Bodhi (Bodhi, enlightenment) is like a person who has awakened, recounting the events of a dream. Even if the mind is sharp, how can one find the cause of things in a dream? Moreover, there is originally no cause; everything is illusory.'
'That Yajnadatta, does he have any reason to scare himself and run wildly? Suddenly, the madness stops; the head was not obtained from outside. Even if the madness has not stopped, what has the head lost? From this, it is known that delusion originally has no cause; there is nothing to extinguish. Just stop the conditions for delusion, and delusion will cease, and the truth will appear. You only need not follow the three continuations of worldly karma and sentient beings. When the three conditions are severed, the three causes will not arise, then the madness in your mind will naturally cease. Cessation is Bodhi. Because the supremely pure and bright mind originally pervades the entire Dharma Realm, it is not obtained from others. Why rely on diligent effort to cultivate and realize it? It is only because subtle delusions have not been eliminated. Once the cause of delusion ceases, the knot of confusion will naturally be untied. Why bother with laborious cultivation and realization? It is like a person who has a Cintamani (Cintamani, a wish-fulfilling jewel) tied in his clothes, but does not know it himself, and goes to other places in poverty, begging and running around. Suddenly, a wise person points out this jewel to him, and whatever he wishes for is fulfilled, and he obtains great wealth. Only then does he realize that the divine jewel was not obtained from outside.'
△外道因緣自然疑辯品第十二
即時阿難在大眾中(至)三緣斷故即菩提心。
爾時阿難白佛。世尊現說三緣斷故。三因不生。心中達多狂性自歇。歇即菩提。不從外得。斯則緣斷。而因不生。此正因緣之說。云何如來頓棄因緣。我等及此大會諸眾。皆以因緣。發心開悟。今說菩提。不從因緣。則彼外道拘舍梨等所說自然。成第一義矣。愿垂開誨。佛告阿難。即如城中演若達多狂性因緣。若得除滅。則不狂性。自然而出。所謂因緣自然。理窮是譬。蓋以狂性既滅。則自然性出。未狂之先。則因緣自然。二皆無有。何得先下自然二字。由是觀之。凡所謂因緣自然者。本皆不有。悉由狂妄而立。故曰理窮。於是且以因緣破自然。若頭本自然。則無所然。而非自然也。又何假照鏡因緣怖失頭而狂走乎。如是則自然之計墮矣。又以自然破因緣。若頭本自然。因照怖失而狂。又何不自然因緣照鏡而失乎。頭本不失。狂怖妄出。曾無變易。何藉因緣。如是則因緣之計墮矣。若曰狂本自然。怖亦本有。則未狂之日。狂何所潛。若以不狂為自然。頭本無失。又何因緣而狂走乎。是則因緣自然之說。皆妄立也。若悟本頭。則識知狂走之為妄。而因緣自然皆為戲論。是故我言。三緣斷故。即菩提心。若悟本頭。則是能知本來
【現代漢語翻譯】 現代漢語譯本 △外道因緣自然疑辯品第十二
當時阿難在大眾中（直至）三緣斷絕的緣故就是菩提心。
這時阿難對佛說：『世尊，您現在說三緣斷絕的緣故，三種因就不會產生，心中演若達多（Yajnadatta，人名，因錯認自己的頭為無而發狂）的狂性自然止息，止息就是菩提，不是從外在獲得的。這樣看來，就是緣斷絕，而因不產生，這正是因緣的說法。為什麼如來您一下子就拋棄因緣呢？我們以及這次法會的大眾，都是因為因緣而發心開悟的。現在您說菩提不是從因緣產生的，那麼那些外道拘舍梨（Kusali，外道名）等人所說的自然，就成為第一義了。希望您能開示教誨。』
佛告訴阿難：『就好像城中演若達多狂性的因緣，如果能夠去除消滅，那麼不狂的本性自然就會顯現出來。所謂的因緣自然，道理最終是這樣的比喻。因為狂性已經滅除，那麼自然本性就會顯現。在沒有發狂之前，因緣和自然，兩者都沒有。怎麼能先下『自然』這兩個字呢？由此看來，凡是所謂的因緣自然，本來都沒有，都是因為狂妄而建立的，所以說道理最終是這樣的。』
『因此先用因緣來破斥自然。如果頭本來就是自然的，那就無所謂『然』，也就不是自然了。又何必假借照鏡子的因緣，因為害怕失去頭而狂奔呢？這樣，自然的說法就站不住腳了。再用自然來破斥因緣。如果頭本來是自然的，因為照鏡子害怕失去頭而發狂，又為什麼不因為自然的因緣照鏡子而失去頭呢？頭本來就沒有失去，狂怖是虛妄產生的，從來沒有改變或減少，又何必憑藉因緣呢？這樣，因緣的說法也站不住腳了。』
『如果說狂是本來就有的，恐懼也是本來就有的，那麼在沒有發狂的時候，狂在哪裡潛藏呢？如果把不狂當作自然，頭本來就沒有失去，又是什麼因緣導致狂奔呢？因此，因緣和自然的說法，都是虛妄建立的。如果領悟了本來的頭，就能認識到狂奔是虛妄的，而因緣和自然都是戲論。所以我說，三緣斷絕的緣故，就是菩提心。如果領悟了本來的頭，就是能知本來。』
【English Translation】 English version △ Chapter Twelve: Doubts and Debates on Externalists' Views of Causation, Condition, and Nature
At that time, Ananda, in the midst of the assembly, (up to) 'the mind of Bodhi is the result of the severance of the three conditions.'
Then, Ananda said to the Buddha: 'World Honored One, you have now said that because the three conditions are severed, the three causes do not arise, and the madness of Yajnadatta (Yajnadatta, a person's name, who went mad because he mistakenly thought he had lost his head) in his mind naturally ceases. This cessation is Bodhi, which is not obtained from the outside. In this view, the conditions are severed, and the cause does not arise, which is precisely the theory of causation and condition. Why does the Tathagata suddenly abandon causation and condition? We, and all those assembled here, have all awakened and generated the Bodhi mind through causation and condition. Now you say that Bodhi does not arise from causation and condition, then the 'nature' spoken of by those externalists, such as Kusali (Kusali, name of an externalist), would become the supreme meaning. I hope you will enlighten and instruct us.'
The Buddha told Ananda: 'It is like the causation and condition of Yajnadatta's madness in the city. If it can be removed and extinguished, then the nature of non-madness will naturally appear. The so-called causation, condition, and nature, the ultimate principle is like this analogy. Because the madness has been extinguished, the natural nature will appear. Before the madness, both causation, condition, and nature are non-existent. How can one first use the word 'nature'? From this perspective, all so-called causation, condition, and nature are originally non-existent, and are all established due to delusion. Therefore, it is said that the ultimate principle is like this.'
'Therefore, first use causation and condition to refute nature. If the head is originally natural, then there is nothing to be 'natural' about, and it is not natural. Moreover, why would one need the condition of looking in the mirror, fearing the loss of the head, and running madly? In this way, the theory of nature is untenable. Then, use nature to refute causation and condition. If the head is originally natural, and one goes mad from fearing the loss of the head after looking in the mirror, then why would one not lose the head from looking in the mirror due to the natural causation and condition? The head was never lost, and the madness and fear arose from delusion, without any change or diminution. Why rely on causation and condition? In this way, the theory of causation and condition is also untenable.'
'If it is said that madness is originally natural, and fear is also originally present, then where is the madness hidden when one is not mad? If non-madness is regarded as nature, and the head was never lost, then what causation and condition lead to the mad running? Therefore, the theories of causation, condition, and nature are all falsely established. If one awakens to the original head, then one will recognize that the mad running is illusory, and that causation, condition, and nature are all playful discussions. Therefore, I say that the mind of Bodhi is the result of the severance of the three conditions. If one awakens to the original head, then one is able to know the original.'
面目。而一切幻妄。了不相關。大修行人。一切妄緣豁然蕩盡。得大解脫者以此。
△訶責戲論品第十三
生滅滅法。本非菩提。對待既去。名言自亡。雖持多經。祇益戲論。
菩提心生生滅心滅(至)如何自欺尚留觀聽。
何謂戲論。若曰菩提心生。生滅心滅。此但是生滅法。非菩提也。若曰滅生俱盡。無功用道。但有自然。則是自然心生。生滅心滅。此亦生滅。非菩提也。今又反指無生滅者。明為自然。何異世間。以諸相雜和成一體者。為和合性。非和合者。成本然性。何者。諸相不和。各各有個本然之性。故可指稱。惟此不二法門既無對待。自絕名言。猶加稱謂。非戲論乎。直使然與非然。合與非合。合然俱非。有言離合之心亦非也。此如道經無無亦無之意。又復結責阿難多聞無益。雖持多經。祇益戲論。以故不免摩登之難。非我佛頂神咒。安能使彼淫心頓歇。愛河干枯。令汝解脫。是故阿難歷劫熏持。不如一日修無漏業。無漏業即首楞正定也。能離世間憎愛二苦。其速甚效。能使摩登出纏耶輸授記。汝何自欺。尚留觀聽。而以貪愛存於心目乎。自抉擇真妄。發明覺性。乃至深窮萬法。決通疑滯。皆為最初方便。使其信解真正。為因地心。因心既真。斯可圓成果地修證。故前經止此。
【現代漢語翻譯】 現代漢語譯本 面目。而一切幻妄，了不相關。大修行人，一切妄緣豁然蕩盡，得大解脫者以此。
訶責戲論品第十三
生滅滅法，本非菩提。對待既去，名言自亡。雖持多經，祇益戲論。
菩提心生生滅心滅（至）如何自欺尚留觀聽。
何謂戲論？若曰『菩提心生，生滅心滅』，此但是生滅法，非菩提也。若曰『滅生俱盡，無功用道，但有自然』，則是自然心生，生滅心滅，此亦生滅，非菩提也。今又反指無生滅者，明為自然，何異世間以諸相雜和成一體者，為和合性，非和合者，成本然性？何者？諸相不和，各各有個本然之性，故可指稱。惟此不二法門既無對待，自絕名言，猶加稱謂，非戲論乎？直使然與非然，合與非合，合然俱非，有言離合之心亦非也。此如道經『無無亦無』之意。又復結責阿難（Ananda，佛陀十大弟子之一，以多聞強記著稱）多聞無益，雖持多經，祇益戲論。以故不免摩登伽（Matangi，古印度一位女子）之難。非我佛頂神咒，安能使彼淫心頓歇，愛河干枯，令汝解脫？是故阿難歷劫熏持，不如一日修無漏業。無漏業即首楞嚴正定也。能離世間憎愛二苦，其速甚效。能使摩登出纏，耶輸陀羅（Yasodhara，釋迦牟尼佛的妻子）授記。汝何自欺？尚留觀聽，而以貪愛存於心目乎？自抉擇真妄，發明覺性，乃至深窮萬法，決通疑滯，皆為最初方便，使其信解真正，為因地心。因心既真，斯可圓成果地修證。故前經止此。
【English Translation】 English version The true face. And all illusions are completely unrelated. A great practitioner, all deluded conditions are completely eradicated, and great liberation is attained through this.
Chapter Thirteen: Rebuke of Frivolous Discussions
The Dharma of arising and ceasing is fundamentally not Bodhi (enlightenment). When duality is gone, language naturally ceases. Although holding many sutras, it only increases frivolous discussions.
The Bodhi mind arises, the mind of arising and ceasing ceases (to) How do you deceive yourself by still clinging to listening and observing?
What are frivolous discussions? If it is said, 'The Bodhi mind arises, the mind of arising and ceasing ceases,' this is merely the Dharma of arising and ceasing, not Bodhi. If it is said, 'Arising and ceasing both cease completely, the path of no effort, there is only the natural,' then the natural mind arises, the mind of arising and ceasing ceases, this is also arising and ceasing, not Bodhi. Now, to point to that which has no arising and ceasing, and call it natural, how is this different from the world, where various characteristics are mixed and combined into one, called the nature of combination, and that which is not combined becomes the inherent nature? Why? Because the various characteristics are not combined, each has its own inherent nature, so it can be pointed to and named. Only this non-dual Dharma gate, since it has no duality, naturally cuts off language, yet you still add names to it, is this not frivolous discussion? Directly making 'is' and 'is not,' 'combined' and 'not combined,' both combined and inherent are not, even the mind of separation and combination is also not. This is like the meaning in the Taoist scripture 'no no is also no.' Furthermore, rebuking Ananda (one of the ten major disciples of the Buddha, known for his great learning and memory) for his extensive learning being useless, although holding many sutras, it only increases frivolous discussions. Therefore, he could not avoid the difficulty of Matangi (an ancient Indian woman). If not for my Buddha's Ushnisha (the protuberance on the crown of Buddha's head) Divine Mantra, how could it make her lustful mind cease immediately, the river of love dry up, and liberate you? Therefore, Ananda's practice through countless kalpas (eons) is not as good as one day of cultivating non-leaking karma. Non-leaking karma is the Shurangama Samadhi (the heroic march samadhi). It can quickly and effectively separate you from the two sufferings of hatred and love in the world. It can make Matangi be freed from entanglement and Yashodhara (Siddhartha Gautama's wife) receive a prophecy. Why do you deceive yourself? Still clinging to listening and observing, and keeping greed and love in your mind? Personally decide between truth and falsehood, reveal the awakened nature, and even deeply investigate all Dharmas, resolve all doubts and hesitations, all are the initial expedient means, to make them believe and understand the truth, as the causal ground mind. If the causal mind is true, then the fruition of cultivation and realization can be perfected. Therefore, the previous sutra ends here.
此後別起更端。
△決定二義品第十四
一者生死妄根。依于生滅。二者煩惱根本。生於根塵。
阿難及諸大眾聞佛示誨(至)皆合涅槃清凈妙德。
阿難躡前復請。雖知因地要入因門。愿捐小乘。畢獲如來無餘涅槃。本發心路。從何躡伏疇昔攀緣。得大總持。入佛知見。佛言。汝等決定發菩提心。于佛如來妙三摩提。不生疲倦。應當審觀因地發心與果地覺。為同爲異。若於因地。以生滅心。為本修因。而求佛乘不生不滅。無有是處。以不生滅。合如來藏。則同矣。以生滅心。求常住果。則異矣。所以無有是處。阿難。汝見世間可作之法。皆有變滅。誰為不壞。然終不聞爛壞虛空。何以故。空非可作。由是始終無壞無滅。夫己之一身。則有壞之相也。堅者為地。潤者為水。暖觸為火。動搖為風。由此四纏。分汝圓湛覺明。為視為聽。為覺為察。從始至終。五疊渾濁。纏為生死根本。濁為惑業根本。何謂之濁。譬如清水。與彼沙土。二體之性。本不相循。為彼世人。取彼沙土。投于凈水。是以土失留礙。水亡清潔。容貌汩然。名之為濁。汝身之濁。凡有五重。一曰劫濁。二曰見濁。三煩惱濁。四眾生濁。五曰命濁。何為劫濁。汝見虛空遍十方界。覺則非空非色。由一念不覺。妄見空相。以生髮
【現代漢語翻譯】 現代漢語譯本 此後不要再另生事端。
△決定二義品第十四
第一種是生死的虛妄根源，依賴於生滅變化。第二種是煩惱的根本，產生於根（六根）和塵（六塵）的相互作用。
阿難和所有大眾聽聞佛陀的教誨，都與涅槃的清凈妙德相合。
阿難接著之前的提問再次請求：雖然知道在因地修行需要進入正確的法門，但我願意捨棄小乘，最終獲得如來無餘涅槃。最初發心的道路，應該如何遵循和降伏往昔的攀緣，才能獲得大總持，進入佛的知見？佛說：你們既然已經決定發起菩提心，對於佛如來的妙三摩提（正定）不生疲倦，就應當仔細觀察因地發心與果地覺悟，是相同還是不同。如果在因地，以生滅的心作為修行的根本，卻想求得佛乘的不生不滅，這是不可能的。以不生滅的真心，契合如來藏（一切眾生本具的清凈覺性），那才是相同的。以生滅的心，求得常住不變的果位，那就是不同的。所以說這是不可能的。阿難，你看到世間可以人為製造的事物，都有變化和消滅，有什麼是不壞的呢？然而始終沒有聽說過虛空會腐爛損壞。為什麼呢？因為虛空不是人為製造的，因此從始至終沒有損壞和消滅。而我們自身，則有壞滅的現象。堅硬的屬於地大，濕潤的屬於水大，溫暖的觸感屬於火大，運動搖擺的屬於風大。由於這四大纏繞，分割了你原本圓滿清凈的覺明，使其成為能見、能聽、能覺、能察。從開始到結束，有五重渾濁疊加，纏繞成為生死的根本，渾濁成為迷惑和業力的根本。什麼是渾濁呢？譬如清水和沙土，二者的性質本來不相干。如果世人將沙土投入清水中，沙土失去了阻礙，清水失去了清潔，容貌變得污濁，這就叫做渾濁。你的身體的渾濁，總共有五重：一是劫濁，二是見濁，三是煩惱濁，四是眾生濁，五是命濁。什麼是劫濁呢？你看到虛空遍佈十方世界，覺悟時則非空非色。由於一念不覺，虛妄地見到空相，從而生髮
【English Translation】 English version After this, do not create further complications.
△ Chapter Fourteen: Determining the Two Meanings
The first is the false root of birth and death, which relies on arising and ceasing. The second is the root of afflictions, which arises from the interaction of the roots (six sense organs) and dust (six sense objects).
Ananda and all the assembly, hearing the Buddha's teachings, all aligned with the pure and wonderful virtue of Nirvana.
Ananda, following up on his previous question, requested again: Although I know that cultivation in the causal ground requires entering the correct Dharma gate, I am willing to renounce the Small Vehicle and ultimately attain the Tathagata's Nirvana without remainder. From what path of initial aspiration should I follow and subdue past clinging, in order to obtain the Great Dharani and enter the Buddha's knowledge and vision? The Buddha said: Since you have resolved to generate the Bodhi mind and are not weary of the Tathagata's wonderful Samadhi (right concentration), you should carefully observe whether the initial aspiration in the causal ground is the same as or different from the enlightenment in the resultant ground. If, in the causal ground, you use the mind of arising and ceasing as the basis for cultivation, yet seek the Buddha Vehicle's non-arising and non-ceasing, that is impossible. To unite with the Tathagata-garbha (the pure awareness inherent in all beings) with the non-arising and non-ceasing true mind, that is the same. To seek the permanent and unchanging fruit with the mind of arising and ceasing, that is different. Therefore, it is impossible. Ananda, you see that worldly things that can be made all have change and decay. What is indestructible? Yet you have never heard of empty space rotting and decaying. Why? Because space is not made, therefore it has no destruction or cessation from beginning to end. But our own bodies have the appearance of decay. The solid belongs to the earth element, the moist belongs to the water element, the warm touch belongs to the fire element, and the movement belongs to the wind element. Because of these four entanglements, your originally perfect and clear awareness is divided into seeing, hearing, feeling, and discerning. From beginning to end, there are five layers of turbidity superimposed, entangling to become the root of birth and death, and turbidity becoming the root of delusion and karma. What is turbidity? For example, clear water and sand, the nature of the two are originally unrelated. If people put sand into clear water, the sand loses its obstruction, and the water loses its purity, and the appearance becomes turbid, which is called turbidity. The turbidity of your body has five layers in total: first is the kalpa turbidity, second is the view turbidity, third is the affliction turbidity, fourth is the sentient being turbidity, and fifth is the life turbidity. What is kalpa turbidity? You see that empty space pervades the ten directions, and when enlightened, it is neither empty nor form. Due to a moment of non-awakening, you falsely see the appearance of emptiness, thereby generating
遍迷故。空見不分。雖見空而非本空之體。雖有見而非妙明之覺。二者相織成妄。此無明初起混茫之相也。故名第一重劫濁。何謂見濁。汝身現摶結四大以為體。見聞覺知。遭其壅塞。而成留礙。水火風土旋合。覺知相織。而成妄見。是為第二重見濁。何謂煩惱濁。又汝心中。憶誦記習。由是于性之內分。發為知見。容之外分。現為六塵。根境煩構。離塵則無相。離覺則無性。性相相織。而成幻妄。是謂煩惱濁。何謂眾生濁。又汝朝夕生滅不停。以造業緣。戀著三界。知見常留於世間。隨趣受生。業運常遷於國土。如此相織妄成。是謂四重眾生濁。何謂命濁。汝等見聞。皆是湛圓中分。原無異性。由眾塵隔越。相織成妄。無狀異生。故性中則相知。用中則相背。相知者原無異性也。相背者無狀異生也。同異失準。相織妄成。何謂同異失準。適言其同。而用又相背。適言其背。而性又相知。故曰失準。是第五重命濁。汝等欲令汝之見聞覺知。遠契如來常樂我凈。應當先擇生死根本。見聞覺知。人之六根受用也。常樂我凈。佛之涅槃妙德也。死生根本。即前五濁業用。言欲返妄契真。先當擇去生死妄本。依不生滅圓湛之性。旋其虛妄。使復還元覺。得圓明覺。無生滅性。以為因地。然後圓成果地修證。如澄濁水。貯于凈器
【現代漢語翻譯】 現代漢語譯本 遍計所執的迷惑。空與見解不能區分。雖然見到了空，但並非本源空性的本體。雖然有所見，但並非妙明真覺。二者相互交織形成虛妄，這就是無明最初生起時混混沌沌的狀態，所以稱為第一重劫濁（kalpa kasaya，時代污濁）。 什麼是見濁（drsti kasaya，見解污濁）？你們的身體現在是由地、水、火、風四大元素凝聚而成，見聞覺知被這些元素阻塞，形成阻礙。水、火、風、土相互旋轉結合，覺知相互交織，形成虛妄的見解。這就是第二重見濁。 什麼是煩惱濁（klesa kasaya，煩惱污濁）？你們的心中，憶念、背誦、記憶、學習，由此在自性之內分化出知見，在自性之外顯現為色、聲、香、味、觸、法六塵。六根與六塵相互糾纏，離開六塵就沒有現象，離開覺知就沒有自性。自性與現象相互交織，形成虛幻的虛妄，這就是煩惱濁。 什麼是眾生濁（sattva kasaya，眾生污濁）？你們日夜不停地生滅，以此造作各種業緣，貪戀執著于欲界、色界、無色界三界，知見常常停留在世間，隨著業力趨向而受生；業力的執行常常遷移于各個國土。如此相互交織形成虛妄，這就是第四重眾生濁。 什麼是命濁（ayu kasaya，壽命污濁）？你們的見聞，都是在湛然圓滿的自性中分化出來的，原本沒有差異性。由於各種塵埃的阻隔，相互交織形成虛妄，無端地產生差異。所以在自性中是相互瞭解的，在作用中是相互背離的。相互瞭解是因為原本沒有差異性，相互背離是因為無端地產生差異。相同與差異失去標準，相互交織形成虛妄。什麼是相同與差異失去標準？剛剛說它們相同，但作用上又相互背離；剛剛說它們背離，但自性上又相互瞭解。所以說失去了標準，這是第五重命濁。 你們想要讓你們的見聞覺知，遠遠地契合如來的常、樂、我、凈四種涅槃妙德，應當首先選擇生死的根本。見聞覺知，是人們六根的受用；常、樂、我、凈，是佛的涅槃妙德。生死的根本，就是前面所說的五濁的業用。想要返妄歸真，首先應當選擇去除生死的虛妄根本，依靠不生不滅、圓滿湛然的自性，迴轉那些虛妄，使之恢復到本源的覺悟，得到圓滿光明的覺悟，具有不生不滅的自性，以此作為修行的因地，然後圓滿成就果地的修證，就像澄清渾濁的水，儲存在乾淨的容器中一樣。
【English Translation】 English version It is due to pervasive delusion. The emptiness and perception are not distinguished. Although emptiness is seen, it is not the substance of original emptiness. Although there is perception, it is not the wonderful and bright awareness. The two intertwine to form delusion. This is the initial chaotic appearance of ignorance. Therefore, it is called the first layer of the kalpa kasaya (turbidity of the age). What is drsti kasaya (turbidity of views)? Your body now is formed by the coagulation of the four great elements. Seeing, hearing, awareness, and knowing are obstructed by them, forming stagnation. Water, fire, wind, and earth rotate and combine, and awareness intertwines to form false views. This is the second layer of drsti kasaya. What is klesa kasaya (turbidity of afflictions)? Furthermore, in your mind, recollection, recitation, memorization, and learning cause the arising of knowledge and views within the nature, and the manifestation of the six dusts (form, sound, smell, taste, touch, and dharma) outside the nature. The roots and objects are entangled. Without the dusts, there is no appearance; without awareness, there is no nature. Nature and appearance intertwine to form illusion. This is called klesa kasaya. What is sattva kasaya (turbidity of beings)? Furthermore, your arising and ceasing never stop, creating karmic conditions. You are attached to the three realms (desire realm, form realm, and formless realm). Knowledge and views constantly remain in the world, and you are reborn according to your tendencies. The movement of karma constantly shifts in the lands. This intertwining forms delusion. This is called the fourth layer of sattva kasaya. What is ayu kasaya (turbidity of life)? Your seeing and hearing are all differentiated from the perfectly pure and complete nature, originally without difference. Due to the obstruction of various dusts, they intertwine to form delusion, and differences arise without cause. Therefore, in the nature, they know each other; in function, they oppose each other. Knowing each other means there is originally no difference; opposing each other means differences arise without cause. Sameness and difference lose their standard, intertwining to form delusion. What does it mean for sameness and difference to lose their standard? Just now it was said that they are the same, but in function, they oppose each other. Just now it was said that they oppose each other, but in nature, they know each other. Therefore, it is said that the standard is lost. This is the fifth layer of ayu kasaya. If you wish to make your seeing, hearing, awareness, and knowing correspond to the Buddha's eternal, blissful, self, and pure qualities of nirvana, you should first choose the root of birth and death. Seeing, hearing, awareness, and knowing are the functions of people's six senses. Eternity, bliss, self, and purity are the wonderful virtues of the Buddha's nirvana. The root of birth and death is the function of the five turbidities mentioned earlier. If you wish to return from delusion to truth, you should first choose to remove the false root of birth and death, rely on the unarising and unceasing, perfectly pure nature, reverse the illusions, and restore the original enlightenment, obtaining perfect and bright enlightenment, possessing the unarising and unceasing nature, using this as the causal ground for cultivation, and then perfectly accomplish the fruition of the path, just like clarifying muddy water and storing it in a clean container.
。靜深不動。則沙土自沉。清水現前。此但名為初伏客塵煩惱而已。及去泥純水。得圓明覺。則無明之根本永斷。而覺湛明相。於是精純。一切變現。不為煩惱。皆合涅槃。如去泥純水。一任攪掏。無復汩濁。因地如此。則果位修證無有不圓。涅槃妙德無有不合者矣。
第二義者汝等必欲(至)彼六知根一時清凈。
第二義者。汝等發菩提心。于菩薩乘。生大勇猛。棄捐諸有為相。應當詳審煩惱根本。此無始來。發業潤生。誰作誰受。若不詳審。則不能知虛妄根塵。何處顛倒。處尚不知。云何降伏。取如來位。汝觀世間解結之人。不知所結。云何知解。未聞虛空有結可解者。何以故。空無相形。無解結故。則汝現前之結多矣。眼耳鼻舌。及與身心。六為賊媒。自劫家寶。由此無始。眾生世界生纏縛故。于器世間。不能超越。此正言虛妄根塵顛倒之處。自劫家寶。自劫真性。生纏縛顛倒也。眾生世界即根身也。器世間即三界也。纏縛即結義。世為遷流。界為方位。東西南北四維上下為界。過去未來現在為世。方位有十。流數有三。皆一切眾生。織妄相成之相。身中貿遷。世界相涉。何以故。言眾生一身所具理。自互涉身。亦有界則先後左右也。身亦有世。即下三四四三。宛轉流變者也。然此權依世論。以顯
【現代漢語翻譯】 現代漢語譯本：靜定而深沉不動搖，那麼沙土自然沉澱，清澈的水就會顯現出來。這僅僅叫做初步降伏了客塵煩惱罷了。等到去除泥土，得到純凈的水，證得圓滿光明的覺性，那麼無明的根本就會永遠斷除，而覺悟的澄澈明亮之相，於是精純。一切變化顯現，都不再被煩惱所擾，都與涅槃的境界相合。如同去除泥土的純凈水，任憑攪動，也不會再渾濁。因地修行如此，那麼果位的修證就沒有不圓滿的，涅槃的妙德就沒有不契合的。
第二重含義是，你們必須想要達到彼岸，使六根一時清凈。
第二重含義是，你們發起菩提心，對於菩薩乘，生起大勇猛心，捨棄一切有為的現象。應當詳細審察煩惱的根本。這無始以來，發起業力，滋潤生命，是誰造作，誰承受？如果不詳細審察，就不能知道虛妄的根塵，在何處顛倒。顛倒之處尚且不知，又如何降伏？又如何證得如來的果位？你們看世間解開繩結的人，如果不知道繩結在哪裡，又怎麼能解開呢？沒有聽說過虛空有繩結可以解開的。為什麼呢？因為虛空沒有形象，所以沒有解開繩結的說法。那麼你們現在所面臨的繩結太多了。眼、耳、鼻、舌、身、意，六根如同盜賊的內應，自己劫奪家中的珍寶。由此無始以來，眾生世界因此產生纏縛。因此在器世間（指三界）中，不能夠超越。這正是說明虛妄的根塵顛倒之處，自己劫奪家中的珍寶，自己劫奪真實的自性，產生纏縛顛倒。眾生世界就是根身。器世間就是三界。纏縛就是繩結的含義。世是遷流變化，界是方位。東西南北四維上下為界。過去未來現在為世。方位有十方，流變有三種（過去、現在、未來）。都是一切眾生，交織虛妄而成的現象。身中遷流變化，世界互相牽涉。為什麼這麼說呢？說的是眾生一身所具有的道理，各自互相牽涉，也有界限和法則，有先後左右。身體也有時間，就是下三四四三，宛轉流變。 然而這只是權且依據世間的理論來顯示。
【English Translation】 English version: When stillness is deep and unmoving, the sand and soil will naturally settle, and clear water will appear. This is merely called the initial subduing of the adventitious dust of afflictions. When the mud is removed and pure water is obtained, and perfect, luminous awareness is attained, then the root of ignorance will be permanently severed, and the clear, bright aspect of awakening will become pure. All transformations and manifestations will no longer be disturbed by afflictions, and will all be in accordance with the state of Nirvana. Like pure water that has had the mud removed, it can be stirred at will without becoming turbid again. If the ground of causality is cultivated in this way, then there will be no imperfection in the cultivation and realization of the fruition, and there will be no failure to accord with the wondrous virtues of Nirvana.
The second meaning is that you must desire to reach the other shore, so that the six sense faculties are purified at once.
The second meaning is that you should arouse the Bodhi mind, generate great courage in the Bodhisattva vehicle, and abandon all conditioned phenomena. You should carefully examine the root of afflictions. From beginningless time, who creates and who receives the karma that initiates actions and nourishes life? If you do not examine carefully, you will not be able to know where the false roots and dusts are inverted. If you do not even know where the inversion is, how can you subdue it? How can you attain the position of the Tathagata (如來, Thus Come One)? You see that the person in the world who unties knots, if they do not know where the knot is, how can they untie it? It has never been heard that there are knots in space that can be untied. Why? Because space has no form, so there is no such thing as untying knots. Then you have many knots in front of you. The eyes, ears, nose, tongue, body, and mind, the six are like accomplices of thieves, robbing the treasures of your own home. From this beginningless time, the world of sentient beings has been bound by entanglements. Therefore, in the physical world (器世間, the world of vessels, referring to the Three Realms), you cannot transcend. This is precisely to say where the false roots and dusts are inverted, robbing the treasures of your own home, robbing your own true nature, creating entanglements and inversions. The world of sentient beings is the root body. The physical world is the Three Realms. Entanglement is the meaning of knots. 'Se' (世) means change and flow, and 'jie' (界) means direction. East, west, north, south, the four intermediate directions, and up and down are the boundaries. Past, future, and present are the times. There are ten directions, and three types of flow (past, present, and future). All are phenomena woven from falseness by all sentient beings. Changes and flows in the body, the world is mutually involved. Why do I say this? I am talking about the principles inherent in the body of a sentient being, each mutually involved, and there are also boundaries and rules, with before, after, left, and right. The body also has time, which is the lower three, four, four, three, revolving and changing. However, this is only provisionally based on worldly theories to reveal.
妙用。大略云爾。若夫一解六亡。互用圓照。則豈算數之所及哉。今且以方涉世而論。世間只有東南西北。上下無位。中無定方。止有東西南北四數而已。四數既明。與世相涉。三四四三。宛轉十二。流變相疊一十百千。總括始終。此蓋通舉增數。增一為十。增十為百。增百為千。共成三疊。第一約四方。各論三世。共成十二。第二于東方三世。變一成十。則成三十。南西北方亦復如是。四方各各三十。成三四一百二十也。第三于東方三十。變十為百。以成三百。南西北方亦復如是。四方各各三百。又成三四一千二百也。以方涉世。如此則以世涉方。其例可知。佛言此者。蓋指凡夫六根。根塵相織。世界相涉。從粗至細。所起塵勞。大數如此。莊子云。萬化而未始有極也。又據六根了別之性同故。各各具有一千二百功德。六塵了別之用異故。又有優劣全闕之殊。以眼言之。惟有八百功德。後方全暗。左右傍觀。三分之二。以耳言之。圓滿一千二百功德。周聽則四方無遺。靜聞則無有邊際。以鼻言之。惟有八百功德。通息出入。而缺中交。如舌則圓滿一千二百功德。轉味為言。更覺妙用。盡諸世間。世出世智。言有方分。理無窮盡。若身則惟八百功德。合時能覺。離時不知。意則圓滿一千二百功德。十方三世一切世間世
【現代漢語翻譯】 現代漢語譯本：妙用，大概就是這樣了。至於一解六亡，互用圓照的境界，又豈是算數所能達到的呢？現在且以方位的運用在世間來論述。世間只有東南西北四個方位，上下沒有固定的位置，中央沒有確定的方向，只有東西南北四個數而已。四個數既然明白了，與世間相互關聯，三四、四三，輾轉成十二。流變相互疊加，一、十、百、千，總括始終。這大概是普遍地舉例說明增數。增一為十，增十為百，增百為千，共成三疊。第一層是關於四方，各論三世（過去、現在、未來），共成十二。第二層是在東方三世的基礎上，變一成十，就成了三十。南、西、北方也同樣如此。四方各自三十，就成了三四一百二十。第三層是在東方三十的基礎上，變十為百，以成三百。南、西、北方也同樣如此。四方各自三百，又成了三四一千二百。以方位來涉入世間，如此，那麼以世間來涉入方位，其中的道理就可以知道了。佛說這些，大概是指凡夫的六根（眼、耳、鼻、舌、身、意），根與塵相互交織，世界相互關聯，從粗到細，所產生的塵勞，大概的數目就是這樣。莊子說，『萬物的變化，從來沒有停止的時候。』又根據六根了別的性質相同，所以各自具有一千二百功德。六塵（色、聲、香、味、觸、法）了別的作用不同，所以又有優劣全缺的差別。以眼睛來說，只有八百功德，後方完全黑暗，左右兩旁觀看，只有三分之二。以耳朵來說，圓滿具足一千二百功德，普遍聽聞則四方沒有遺漏，安靜聽聞則沒有邊際。以鼻子來說，只有八百功德，通暢氣息出入，而缺少中間的交會。像舌頭則圓滿具足一千二百功德，轉化味道為語言，更加覺察到其中的妙用。窮盡世間和出世間的智慧，言語有方分，道理無窮無盡。如果說身體，則只有八百功德，合攏時能夠覺察，離開時就不知道。意則圓滿具足一千二百功德，十方三世一切世間世 間
【English Translation】 English version: Such is the wondrous application, in general terms. As for the state where 'one understanding dissolves the six,' and mutual application illuminates perfectly, how can arithmetic reach such a realm? Now, let's discuss it in terms of how directionality interacts with the world. In the world, there are only the four directions: southeast, northwest. Up and down have no fixed positions, and the center has no definite direction. There are only the four numbers of east, west, north, and south. Once these four numbers are understood, they interact with the world. Three times four, four times three, revolving into twelve. Transformations overlap, one, ten, hundred, thousand, encompassing beginning and end. This is a general illustration of increasing numbers. Increasing one to ten, increasing ten to a hundred, increasing a hundred to a thousand, forming three layers in total. The first layer concerns the four directions, each discussing the three times (past, present, future), totaling twelve. The second layer, based on the three times of the east, transforms one into ten, resulting in thirty. The south, west, and north are the same. Each of the four directions has thirty, totaling three times four, one hundred and twenty. The third layer, based on the thirty of the east, transforms ten into a hundred, resulting in three hundred. The south, west, and north are the same. Each of the four directions has three hundred, again totaling three times four, one thousand two hundred. If directionality interacts with the world in this way, then the principle of how the world interacts with directionality can be understood. The Buddha speaks of these, likely referring to the six senses (eye, ear, nose, tongue, body, mind) of ordinary beings. The senses and their objects intertwine, the worlds interact, from coarse to fine, the resulting afflictions are roughly of this magnitude. Zhuangzi said, 'The transformations of myriad things never cease.' Furthermore, based on the similarity of the discriminating nature of the six senses, each possesses one thousand two hundred merits. Due to the different functions of the six sense objects (form, sound, smell, taste, touch, dharma) in discrimination, there are differences in superiority, inferiority, completeness, and deficiency. Taking the eye as an example, it only has eight hundred merits; the rear is completely dark, and viewing to the left and right is only two-thirds. Taking the ear as an example, it fully possesses one thousand two hundred merits; universal hearing leaves nothing out in all directions, and quiet hearing has no boundaries. Taking the nose as an example, it only has eight hundred merits; it allows breath to flow in and out, but lacks the connection in the middle. Like the tongue, it fully possesses one thousand two hundred merits; it transforms taste into speech, further perceiving its wondrous application. Exhausting worldly and supramundane wisdom, speech has limitations, but the principles are inexhaustible. If we speak of the body, it only has eight hundred merits; it can perceive when joined, but does not know when separated. The mind fully possesses one thousand two hundred merits; all worlds in the ten directions and three times
出世法。凡聖兼包。盡其涯際。阿難。汝今欲造生死欲流。返窮流根。至不生滅。當驗此六受用根。于彼真性。誰合誰離。誰深誰淺。誰為圓通。誰不圓滿。若能於此悟圓通根。則能逆彼。無始妄識。業流得循。圓通一門。深入一入無妄。彼六知根。一時清凈。
△圓六湛品第十五
夫六根粘湛發妄故。一湛則六亡。根塵既消。云何覺明不成圓妙。
阿難白佛言世尊云何逆流(至)云何覺明不成圓妙。
阿難白世尊。云何逆流深入一門。能令六根一時清凈。佛告阿難。汝雖已得須陀洹果。已滅三界眾生世間見所斷惑。然猶未斷思惑。乃積生無始虛習。必三果乃斷。非阿難所知。此惑斷盡。六湛乃圓。今汝且觀。現前六根。為一為六。若言一者。耳何不見。目何不聞。若成六者。我今與汝。宣揚微妙法門。汝之六根。誰來領受。阿難言。我用耳聞。佛言。汝耳自聞。何關身口。口來問義。身來領承。是故非一終六。非六終一。終不汝。根元一元六。當知是根非一非六。由無始顛倒。淪替于圓湛。一六義生。汝登初果。雖得六銷。猶未忘一。六者粗惑妄結。一者細惑法執。須陀洹已斷粗惑。不入聲色香味觸法。是得六銷。而尚滯法執。是未亡一。以後文證之。此乃方得人空。而未能成法解脫。至
【現代漢語翻譯】 現代漢語譯本 出世法（超越世俗的法則），凡夫和聖人皆包含其中，窮盡其邊界。阿難（Ananda，佛陀的十大弟子之一），你現在想要造出生死之慾流，返回去窮究欲流的根源，達到不生不滅的境界，應當驗證這六種受用根（眼、耳、鼻、舌、身、意），對於那真如自性，誰相合，誰相離，誰深，誰淺，誰是圓滿通達，誰是不圓滿。如果能於此領悟圓通之根，就能逆轉那無始以來的虛妄意識，使業力之流得到遵循，從圓通一門，深入一處，沒有虛妄，那六種知根，一時清凈。
△圓六湛品第十五
六根（眼、耳、鼻、舌、身、意）執著于清凈的自性而生起虛妄，所以一旦清凈，六根的妄用就會消失。根和塵（色、聲、香、味、觸、法）既然都消除了，為什麼覺悟的光明不能成就圓滿的妙用呢？
阿難向佛陀稟告說：『世尊，如何逆流（直至）如何覺明不成圓妙？』
阿難稟告世尊：『如何逆流深入一門，能令六根一時清凈？』佛陀告訴阿難：『你雖然已經證得須陀洹果（Sotapanna，小乘四果中的初果），已經滅除了三界眾生在世間見解上所產生的迷惑，然而你還沒有斷除思惑（對事相的迷惑），乃是累積了生生世世無始以來的虛妄習氣，必須證到三果（阿那含果，Anagami）才能斷除。這不是阿難你所能知道的。這種迷惑斷盡，六種清凈的自性才能圓滿。現在你且觀察，眼前的六根，是一還是六？如果說是一，那麼耳朵為什麼不能見，眼睛為什麼不能聽？如果說是六，我現在為你宣揚微妙的法門，你的六根，誰來領受？』阿難說：『我用耳朵聽。』佛陀說：『你的耳朵自己聽，和身體、口有什麼關係？口來問義，身體來領受，所以不是一終歸於六，也不是六終歸於一，終究不是你。根源是一還是六？應當知道這根不是一也不是六。由於無始以來的顛倒，沉淪喪失了圓滿清凈的自性，一和六的意義才產生。你證得初果，雖然得到了六根的消融，但仍然沒有忘記一。六是粗重的迷惑妄想的結合，一是細微的迷惑法執。須陀洹已經斷除了粗重的迷惑，不入于聲色香味觸法，這是得到了六根的消融，但仍然滯留在法執上，這是還沒有忘記一。以後面的經文可以驗證這一點。這才是剛剛證得人空（證悟空性，認識到沒有永恒不變的「我」），而未能成就法解脫（從對法的執著中解脫出來）。』
【English Translation】 English version The transcendental Dharma (the law beyond the world) encompasses both ordinary beings and sages, reaching its ultimate boundary. Ananda (one of the Buddha's ten principal disciples), now that you wish to generate the stream of desire for birth and death, and return to investigate the root of that stream, to reach the state of non-birth and non-death, you should examine these six roots of sense perception (eye, ear, nose, tongue, body, and mind). In relation to that true nature, which is in harmony, which is separate, which is deep, which is shallow, which is perfectly comprehensive, and which is not perfect? If you can realize the root of perfect comprehension here, then you can reverse that beginningless deluded consciousness, allowing the stream of karma to be followed. Entering deeply through the one gate of perfect comprehension, without delusion, those six roots of knowing will be purified at once.
△ Chapter Fifteen: Perfecting the Six Clearnesses
The six roots (eye, ear, nose, tongue, body, and mind) cling to the clear essence and give rise to delusion. Therefore, once there is clarity, the six are lost. Since the roots and dusts (form, sound, smell, taste, touch, and dharma) are eliminated, how can enlightened awareness not become perfectly wondrous?
Ananda said to the Buddha: 'World Honored One, how to reverse the stream (until) how can enlightened awareness not become perfectly wondrous?'
Ananda said to the World Honored One: 'How can reversing the stream and deeply entering one gate cause the six roots to be purified at once?' The Buddha told Ananda: 'Although you have already attained the Sotapanna fruit (the first of the four stages of enlightenment in Theravada Buddhism), and have extinguished the delusions of view in the world of sentient beings in the Three Realms, you have not yet extinguished the delusions of thought (delusions about phenomena), but have accumulated beginningless false habits over lifetimes. It is necessary to attain the Anagami fruit (the third stage) to extinguish them. This is not something Ananda can know. When these delusions are completely extinguished, the six clear essences will be perfected. Now, you should observe the six roots before you. Are they one or six? If you say they are one, then why can't the ear see, and why can't the eye hear? If they are six, now that I am proclaiming the subtle Dharma, which of your six roots will receive it?' Ananda said: 'I use my ear to hear.' The Buddha said: 'Your ear hears by itself. What does that have to do with your body and mouth? The mouth asks the meaning, and the body receives it. Therefore, it is not one ultimately becoming six, nor six ultimately becoming one; ultimately, it is not you. Is the root one or six? You should know that this root is neither one nor six. Due to beginningless inversion, it has sunk and lost its perfect and clear nature, and the meaning of one and six arises. You have attained the first fruit, and although you have achieved the dissolution of the six roots, you have not yet forgotten the one. The six are the combination of coarse delusions and false thoughts, and the one is the subtle delusion of attachment to the Dharma. The Sotapanna has already cut off the coarse delusions and does not enter into sound, form, smell, taste, touch, and dharma. This is achieving the dissolution of the six roots, but still clinging to the attachment to the Dharma, which means not yet forgetting the one. This can be verified by the following text. This is only just attaining the emptiness of self (realizing emptiness, recognizing that there is no permanent 'self'), and not yet achieving liberation from the Dharma (liberation from attachment to the Dharma).'
俱空不生。乃云亡一如彼太虛。參合群品。由器形異。名之異空。除器觀空。說空為一。彼太虛空。云何為汝。成同不同。何況更名是一非一。則汝了知。六受用根亦復如是。知太虛之同異。是非了無所立。則一六並亡。圓湛不分矣然六一既無。而今現有六根者。由粘湛發妄耳。由於明暗二種相形。于妙圓中。粘湛發見。見精映色。結色成根。此根之元。目為清凈四大。因名眼體。方是之時。如蒲萄朵。是體雖具。而識未流。及乎流逸奔境。則以染故轉名。浮根四塵。而不名清凈四大矣。由於動靜二種相擊。于妙圓中。粘湛發聰。聰精映聲。卷聲成根元。名清凈四大。如新卷葉。及乎浮根流逸奔境。轉為四塵。不為清凈。由於通塞二種相發。于妙圓中。粘湛發嗅。嗅精映香。納舌成根元。名清凈四大。如雙垂爪。及乎浮根流逸奔境。轉為四塵。不名清凈。由於恬變二種相參。于妙圓中。粘湛發嘗。嘗精映味。絞味成根。元名清凈四大。如初偃月。及乎浮根流逸奔味。轉為四塵。不名清凈。由離合等二種相摩。于妙圓中。粘湛發覺。覺精映觸。轉觸成根。如腰鼓顙。流逸奔觸。轉為浮根四塵。不名清凈。由生滅等二種相續。于妙圓中。粘湛發知。知精映法。攬法成根。元為清凈四大。如幽室見。及乎浮根流逸奔法。轉為
【現代漢語翻譯】 現代漢語譯本： 一切皆空，無生無滅。你所說的『亡一』，就像那虛空一樣，雖然包含萬物，但因為器皿形狀不同，所以虛空有了不同的名稱。除去器皿來觀察虛空，就說虛空是唯一的。那麼，那個虛空，對於你來說，是相同還是不同呢？更何況還要說它是一還是非一呢？那麼你應該知道，六種受用之根（眼、耳、鼻、舌、身、意）也是如此。如果明白了虛空的同與不同、是與非，就無所執著，那麼『一』和『六』都消失了，達到圓滿澄澈，不可分割的境界。既然『六』和『一』都不存在，而現在卻有六根的存在，這是由於執著于真如自性而產生的妄想。由於明暗兩種相對顯現，在妙圓覺心中，執著于真如自性而產生見精，見精映照外色，凝聚外色形成眼根。這眼根的本源，名為清凈四大，也稱為眼體的根本。在這個時候，眼根就像葡萄的蓓蕾一樣，雖然具備了眼體的功能，但還沒有向外流逸。等到它向外流逸，追逐外境時，就因為被染污而轉變為浮根四塵，不再稱為清凈四大了。 由於動靜兩種相對衝擊，在妙圓覺心中，執著于真如自性而產生聰精，聰精映照外聲，收攝外聲形成耳根。耳根的本源，名為清凈四大，就像新卷的樹葉一樣。等到浮根向外流逸，追逐外境時，就轉變為四塵，不再是清凈的了。 由於通塞兩種相對激發，在妙圓覺心中，執著于真如自性而產生嗅精，嗅精映照外香，納入外香形成鼻根。鼻根的本源，名為清凈四大，就像雙垂的爪子一樣。等到浮根向外流逸，追逐外境時，就轉變為四塵，不再是清凈的了。 由於恬變兩種相對交參，在妙圓覺心中，執著于真如自性而產生嘗精，嘗精映照外味，攪動外味形成舌根。舌根的本源，名為清凈四大，就像初生的彎月一樣。等到浮根向外流逸，追逐外味時，就轉變為四塵，不再是清凈的了。 由於離合等兩種相對摩擦，在妙圓覺心中，執著于真如自性而產生覺精，覺精映照外觸，轉變外觸形成身根，就像腰鼓的鼓面一樣。等到流逸追逐外觸時，就轉變為浮根四塵，不再是清凈的了。 由於生滅等兩種相對相續，在妙圓覺心中，執著于真如自性而產生知精，知精映照外法，攝取外法形成意根。意根的本源，名為清凈四大，就像在幽暗的房間里看到東西一樣。等到浮根向外流逸，追逐外法時，就轉變為……
【English Translation】 English version: Everything is empty and unproduced. The 'vanishing of one' you speak of is like the great void, which encompasses all things, yet due to the different shapes of vessels, the void has different names. If you remove the vessels and observe the void, you would say the void is one. Then, how is that great void, for you, the same or different? Moreover, how can you say it is one or not one? Then you should know that the six roots of perception (eye, ear, nose, tongue, body, mind) are also like this. If you understand the sameness and difference, the is and is not of the void, then there is nothing to cling to, and the 'one' and the 'six' both disappear, reaching a state of perfect clarity, indivisible. Since the 'six' and the 'one' do not exist, yet the six roots exist now, this is due to the delusion arising from clinging to the true nature. Due to the appearance of two relative aspects, brightness and darkness, in the wondrously perfect mind, clinging to the true nature gives rise to the seeing essence. The seeing essence reflects external forms, and condenses external forms to form the eye root. The origin of this eye root is called pure Four Great Elements (earth, water, fire, wind), and is also called the basis of the eye body. At this time, the eye root is like a grape bud, although it possesses the function of the eye body, it has not yet flowed outward. When it flows outward, chasing after external realms, it is transformed into floating roots and four dusts due to being defiled, and is no longer called pure Four Great Elements. Due to the impact of two relative aspects, movement and stillness, in the wondrously perfect mind, clinging to the true nature gives rise to the hearing essence. The hearing essence reflects external sounds, and gathers external sounds to form the ear root. The origin of the ear root is called pure Four Great Elements, like a newly rolled leaf. When the floating root flows outward, chasing after external realms, it is transformed into four dusts, and is no longer pure. Due to the mutual stimulation of two relative aspects, unobstructedness and obstruction, in the wondrously perfect mind, clinging to the true nature gives rise to the smelling essence. The smelling essence reflects external fragrances, and takes in external fragrances to form the nose root. The origin of the nose root is called pure Four Great Elements, like two hanging claws. When the floating root flows outward, chasing after external realms, it is transformed into four dusts, and is no longer pure. Due to the mutual participation of two relative aspects, tranquility and change, in the wondrously perfect mind, clinging to the true nature gives rise to the tasting essence. The tasting essence reflects external flavors, and stirs external flavors to form the tongue root. The origin of the tongue root is called pure Four Great Elements, like a newly crescent moon. When the floating root flows outward, chasing after external flavors, it is transformed into four dusts, and is no longer pure. Due to the mutual friction of two relative aspects, separation and union, in the wondrously perfect mind, clinging to the true nature gives rise to the sensing essence. The sensing essence reflects external touches, and transforms external touches to form the body root, like the surface of a waist drum. When it flows outward, chasing after external touches, it is transformed into floating roots and four dusts, and is no longer pure. Due to the continuous succession of two relative aspects, birth and death, in the wondrously perfect mind, clinging to the true nature gives rise to the knowing essence. The knowing essence reflects external dharmas, and grasps external dharmas to form the mind root. The origin of the mind root is called pure Four Great Elements, like seeing something in a dark room. When the floating root flows outward, chasing after external dharmas, it is transformed into...
四塵。不名清凈。阿難如是六根。由彼覺明有明。明覺失彼。精了粘妄。發光覺明。真明也。有明明覺。妄明也。前云性覺必明妄為明覺。義盡如此。是以汝今離暗離明。無有見體。離動離靜。原無聽質。無通無塞。嗅性不生。非變非恬。嘗無所出。不離不合。覺觸本無。無滅無生。了知安寄。可見六皆虛妄離塵。悉無自體。汝但不循動靜合離。恬變通塞。生滅明暗。諸有為相。隨拔一根。脫粘內伏。收聽返視。伏歸元真。發本明耀。耀性發明。諸餘五粘。應㧞圓脫。不由前塵所起知見。明不循根。寄根明發。由是六根互相為用。粘妄則由前塵循浮。故成隔礙。粘湛則不循不由。特寄根而已。故耳亦可視。眼亦可聽。互相為用。六用一原也。豈不知今此會中律陀無目而見。賢喜龍王無耳而聽。恒河神女無鼻而聞香。驕梵異舌而知味。空身無身而覺觸。如此會中摩訶迦葉。久滅意根。圓明瞭知。不由心念。汝今諸根若圓拔已。內瑩發光。如是浮塵幻相。如湯銷冰。成一圓融清凈寶覺。故曰應念化生。無上知覺。圓妙如是。如彼世人聚見於眼。若令急合。暗相現前。六根黯然。頭足相類。若不假外明。而內瑩發光。是不明自發也。則諸暗相永不能昏。其妙若此。若使根塵既消。云何覺明不成圓妙。
△究竟修因品第
【現代漢語翻譯】 現代漢語譯本 四塵（色、聲、香、味四種塵境），不能稱之為清凈。阿難，這六根（眼、耳、鼻、舌、身、意）也是如此，由於覺明（本覺之明）本身具有光明，而光明覺照失去了本覺，就精細地執著于虛妄。覺明本身發出的光是真明，而有明的光明覺照是妄明。前面說『自性之覺必然是明，妄認的覺就是明覺』，道理就在這裡。因此，你現在離開暗和明，就沒有能見的本體；離開動和靜，本來就沒有能聽的本質；沒有通和塞，嗅覺的本性就不會產生；沒有變化和恬淡，味覺就沒有所出；不離也不合，覺觸本來就沒有。沒有滅也沒有生，了知安住在哪裡？可見六根都是虛妄的，離開塵境，都沒有自己的本體。你只要不順著動靜、合離、恬變、通塞、生滅、明暗這些有為的現象，隨意拔除一根，使它脫離執著而向內收伏，收聽返視，伏歸於本元真性，就能發出本有的光明，光明之性顯發光明，其餘五根的執著，也應一併拔除而圓滿解脫，不由於前塵所引起的知見。光明不順著根，而是寄託于根而顯發光明。因此，六根可以互相為用。執著于虛妄，就由於前塵而順著浮塵，所以形成隔礙；執著于真湛，就不順著也不由於前塵，只是寄託于根而已。所以耳朵也可以看，眼睛也可以聽，互相為用，六種作用本是一個根源。難道你不知道現在這個法會中，律陀（一位比丘）沒有眼睛卻能看見，賢喜龍王沒有耳朵卻能聽見，恒河神女沒有鼻子卻能聞到香味，驕梵缽提（一位比丘）的舌頭能知道味道，空身（一種境界）沒有身體卻能覺知觸覺。像這個法會中的摩訶迦葉（佛陀的弟子），早就滅除了意根，圓滿明瞭地了知，不通過心念。你現在的諸根如果圓滿拔除，向內瑩澈而發出光明，那麼這些浮塵幻相，就像用熱水融化冰塊一樣，成為一個圓融清凈的寶覺。所以說『應念化生無上知覺』，圓滿微妙就是這樣。就像世人聚集視力于眼睛，如果使勁閉合，黑暗的景象就會顯現，六根黯淡無光，頭和腳都難以分辨。如果不憑藉外面的光明，而能向內瑩澈發出光明，這就是不需外力而光明自發，那麼各種黑暗的景像永遠不能使之昏暗，它的妙用就是這樣。如果使根和塵都消除了，覺明怎麼不能成就圓滿微妙呢？ 究竟修因品
【English Translation】 English version The four dusts (form, sound, smell, taste) cannot be called pure. Ananda, the same is true of these six roots (eye, ear, nose, tongue, body, mind). Because the illuminating awareness (original awareness) itself has light, and the illuminating awareness loses that original awareness, it subtly clings to delusion. The light emitted by the illuminating awareness itself is true light, while the illuminating awareness with light is deluded light. It was said earlier, 'The awareness of self-nature is necessarily bright, and the deluded recognition is illuminating awareness.' The principle is just here. Therefore, if you now leave darkness and light, there is no seeing entity; if you leave movement and stillness, there is originally no listening essence; without passage and obstruction, the nature of smell will not arise; without change and tranquility, taste has no source; neither separated nor united, tactile sensation is originally nonexistent. Without extinction and without birth, where does knowing abide? It can be seen that the six roots are all illusory, and without dust, they have no self-nature. You only need not follow the phenomena of movement and stillness, union and separation, tranquility and change, passage and obstruction, birth and death, brightness and darkness, these conditioned appearances. Randomly pluck one root, causing it to detach from clinging and subdue inward, retract hearing and return seeing, subduing and returning to the original true nature, then it can emit its inherent light, and the nature of light manifests brightness. The clinging of the other five roots should also be removed and completely liberated, not due to the knowledge and views arising from the previous dust. Light does not follow the root, but is entrusted to the root to manifest light. Therefore, the six roots can be used mutually. Clinging to delusion, it follows the floating dust due to the previous dust, thus forming obstruction; clinging to true stillness, it neither follows nor is due to the previous dust, but is only entrusted to the root. Therefore, the ear can also see, and the eye can also hear, using each other, the six functions are originally one source. How can you not know that in this assembly now, Lyuta (a Bhikkhu) can see without eyes, the Dragon King Xianxi can hear without ears, the Ganges goddess can smell fragrance without a nose, Jiaofanbati (a Bhikkhu) can know taste with his tongue, and the empty body (a state) can perceive touch without a body. Like Mahakasyapa (Buddha's disciple) in this assembly, he has long extinguished the root of mind, and knows completely and clearly, not through mental thoughts. If your roots are now completely removed, shining inward and emitting light, then these floating dust illusions, like melting ice with hot water, become a complete and pure precious awareness. Therefore, it is said 'responding to thought, transforming into birth, supreme awareness', complete and wonderful is like this. It is like people gathering vision in the eyes, if they close them tightly, the appearance of darkness will appear, the six roots are dim and dull, and the head and feet are difficult to distinguish. If one does not rely on external light, but can shine inward and emit light, this is the self-emission of light without external force, then various dark appearances can never darken it, its wonderful function is like this. If both root and dust are eliminated, how can illuminating awareness not achieve complete and wonderful? Chapter on the Ultimate Cause of Cultivation
十六
阿難誤認六塵緣影。為自心性。故疑離塵入滅。將誰立因。求無上覺故。佛使羅睺擊鐘使驗。根塵雖斷。聞性不滅。以此為因。則七常住果。於是可成。
阿難白佛言世尊如佛說言(至)云何不成無上知覺。
阿難白佛言。世尊。如佛說言。因地覺心。欲求常住。若此見聽。離於明暗動靜通塞。畢竟無體。猶如念心。離於前塵。本無所有。云何將此畢竟斷滅。以為修因。求常住果。烏得相應(七常住果曰菩提涅槃真如佛性。庵摩羅識。空如來藏。大圓鏡智。諸佛所得。曰菩提。寂靜長樂。曰涅槃。不妄不變。曰真如。離過絕非。曰佛性分別一切。而無染著。曰庵摩羅識。一法不立。煩惱蕩盡曰空如來藏。洞照萬法。而無分別。曰大圓鏡智)。
阿難誤認六塵緣影。為自心性。故云若無明暗。見畢竟空。如無前塵。念自性滅。進退循環。微細推求。本無我心及我心所。將誰立因。求無上覺。於是佛為辨迷。先使羅睺擊鐘。使之驗根。問。汝聞不眾。對曰。聞鐘歇無聲。問。汝今聞不眾曰。不聞復擊一聲。問。汝聞不。又言俱聞。是知因聲而起聞。故聲歇而聞歇耳。又敕羅睺擊鐘。問。今聲不俱。言有聲少選聲銷。問。今聲不眾。言無聲。再擊一聲。眾言有聲。是知聲有生滅。聞性常在。
【現代漢語翻譯】 現代漢語譯本 阿難誤以為六塵緣影（六塵所產生的影像）是自己的心性，所以疑惑如果離開六塵而入滅，將用什麼作為修行的因，來求得無上的覺悟。因此，佛陀讓羅睺擊鐘，讓他驗證。即使根塵斷絕，聞性（聽覺的本性）也不會滅。用這個作為修行的因，那麼七種常住的果位就可以成就。
阿難對佛說：『世尊，如佛所說，（如果）因地的覺心，想要尋求常住，如果這見（視覺）聽（聽覺），離開了明暗、動靜、通塞，畢竟沒有自體，猶如念心，離開了前塵，本來什麼都沒有。如何將這畢竟斷滅的東西，作為修行的因，來求得常住的果位？怎麼能夠相應呢？』（七常住果位指的是菩提、涅槃、真如、佛性、庵摩羅識、空如來藏、大圓鏡智。諸佛所得的智慧叫做菩提；寂靜長樂叫做涅槃；不虛妄不變異叫做真如；遠離過失，超越是非叫做佛性；分別一切事物，卻沒有染著叫做庵摩羅識；一法都不成立，煩惱完全消除叫做空如來藏；洞徹照見萬法，卻沒有分別心叫做大圓鏡智）。
阿難誤以為六塵緣影（六塵所產生的影像）是自己的心性，所以說如果沒了明暗，見（視覺）就畢竟空無；如果沒了前塵，念（念頭）的自性就滅亡。進退循環，仔細推求，本來就沒有我心以及我心所（屬於我的心），將用什麼作為修行的因，來求得無上的覺悟？於是佛陀爲了辨明迷惑，先讓羅睺擊鐘，讓他驗證根（感官）。問：『你聽到嗎？』（大眾）回答說：『聽到。』鐘聲停止后，問：『你現在聽到嗎？』（大眾）回答說：『聽不到。』再次敲擊一聲，問：『你聽到嗎？』又說：『都聽到了。』由此可知，因為聲音而產生聽覺，所以聲音停止，聽覺也就停止了。又命令羅睺擊鐘，問：『現在聲音是否相同？』回答說：『有聲音，一會兒聲音就消失了。』問：『現在有聲音嗎？』（大眾）回答說：『沒有聲音。』再次敲擊一聲，（大眾）說：『有聲音。』由此可知，聲音有生滅，而聞性（聽覺的本性）常在。
【English Translation】 English version Ananda mistakenly took the shadows of the six sense objects (the images produced by the six senses) as his own mind-nature. Therefore, he doubted that if he were to leave the six sense objects and enter Nirvana, what would he use as the cause for cultivation to seek supreme enlightenment. Therefore, the Buddha had Rahula strike the bell to let him verify. Even if the sense organs and sense objects are severed, the hearing-nature (the inherent nature of hearing) will not be extinguished. Using this as the cause for cultivation, then the seven permanent fruits can be achieved.
Ananda said to the Buddha: 'World Honored One, as the Buddha said, (if) the mind of awakening in the causal ground wants to seek permanence, if this seeing (sight) and hearing (hearing) are apart from light and darkness, movement and stillness, unobstructed and obstructed, they ultimately have no substance, just like the mind of thought, apart from the preceding dust, originally has nothing. How can this ultimately extinguished thing be used as the cause for cultivation to seek the fruit of permanence? How can it be compatible?' (The seven permanent fruits refer to Bodhi, Nirvana, True Suchness, Buddha-nature, Amala Consciousness, Empty Tathagata-garbha, and Great Perfect Mirror Wisdom. The wisdom attained by all Buddhas is called Bodhi; serene and lasting joy is called Nirvana; non-illusory and unchanging is called True Suchness; being free from faults and transcending right and wrong is called Buddha-nature; distinguishing all things without attachment is called Amala Consciousness; not establishing a single dharma and completely eliminating afflictions is called Empty Tathagata-garbha; penetratingly illuminating all dharmas without discrimination is called Great Perfect Mirror Wisdom).
Ananda mistakenly took the shadows of the six sense objects (the images produced by the six senses) as his own mind-nature, so he said that if there is no light and darkness, seeing (sight) is ultimately empty; if there is no preceding dust, the self-nature of thought (thought) will be extinguished. Advancing and retreating in a cycle, carefully examining, there is originally no self-mind and what belongs to my mind, what will be used as the cause for cultivation to seek supreme enlightenment? Therefore, the Buddha, in order to clarify the confusion, first had Rahula strike the bell to let him verify the root (sense organs). He asked: 'Do you hear?' (The assembly) replied: 'We hear.' After the bell stopped, he asked: 'Do you hear now?' (The assembly) replied: 'We do not hear.' He struck it again and asked: 'Do you hear?' They said again: 'We all hear.' From this, it can be known that hearing arises because of sound, so when the sound stops, hearing also stops. He then ordered Rahula to strike the bell, asking: 'Are the sounds the same now?' He replied: 'There is sound, and after a short while, the sound disappears.' He asked: 'Is there sound now?' (The assembly) replied: 'There is no sound.' He struck it again, and (the assembly) said: 'There is sound.' From this, it can be known that sound has arising and ceasing, while the hearing-nature (the inherent nature of hearing) is always present.
故能隨感隨應。迷情不了。以聞同聲。是以常為斷也。佛告阿難。聲銷無響。汝說無聲。若實無聞。聞性已滅。同於枯木。鐘聲更擊。汝云何知。知有知無。自是聲塵或有或無。豈彼聞性為汝有無哉。聲有亦非生聲。無亦非滅此。即不生不滅真常性也。聞實云無。復有誰知無者。蓋知無者。即汝聞性也。是故當知。聲于聞中。自有生滅。非為汝聞聲生聲滅。令汝聞性。為有為無也。汝尚顛倒。惑聲為聞。何怪昏迷。以常為斷乎。終不應言。離動靜通塞。說聞無性。如重睡人熟眠。床枕夢中。聞舂杵聲。是人夢中豈憶靜搖。開閉通塞。其形雖寐。聞性不昏。縱汝形銷。命光遷謝。此性云何。為汝銷滅。以諸眾生。從無始來。循諸色聲。逐念流轉。既不開悟。性凈妙常。逐諸生滅。由是生生雜染流轉。若棄生滅。守于真常。常光現前。根塵識心。應時銷落。想相為塵。識心為垢。二俱遠離。應時清明。云何不成無上知覺。以此為因。則七常住果。於是可獲。
大佛頂如來密因修證了義諸菩薩萬行首楞嚴經卷第四 卍新續藏第 14 冊 No. 0295 楞嚴經述旨
大佛頂如來密因修證了義諸菩薩萬行首楞嚴經卷第五
淮海蔘佛弟子蘊空居士陸西星述旨
廣陵後學 孟應麟 校定
【現代漢語翻譯】 現代漢語譯本 因此，（自性）能夠隨著感應而相應。迷惑的情感不能明瞭，把聽到的聲音等同於（外在的）聲塵。因此，總是認為（聞性）是斷滅的。佛告訴阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）：聲音消失了就沒有響聲，你說沒有聲音。如果真的沒有聽聞，那麼聞性就已經滅絕了，如同枯木一樣。鐘聲再次敲響，你又怎麼知道呢？知道有聲還是無聲，這只是聲塵有時有，有時無，難道是那聞性因為你而有或無嗎？聲音的存在也不是生出聲音，聲音的消失也不是滅掉聞性，這（聞性）就是不生不滅的真常之性啊。如果說聽聞確實沒有，又有誰知道沒有呢？要知道，知道沒有的，就是你的聞性啊。所以應當知道，聲音在聽聞之中，自有生滅，不是因為你聽聞聲音的生滅，就讓你的聞性，變為有或無。你還如此顛倒，迷惑于聲塵為聽聞，又怎麼能不奇怪你昏昧迷亂，把常住的（聞性）當作斷滅的呢？終究不應該說，離開動靜、通塞，說聽聞沒有自性。如同沉睡的人熟睡時，在床枕夢中，聽到舂米的杵聲。這個人夢中怎麼會記得靜止、搖動、開啟、關閉、通暢、阻塞呢？他的形體雖然在睡眠，但聞性並不昏昧。縱然你的形體消亡，生命之光遷逝謝落，這（聞）性又怎麼會為你而消滅呢？因為一切眾生，從無始以來，順著各種色塵聲塵，追逐念頭流轉，既不開啟覺悟，（認識到）自性的清凈、微妙、常住，追逐各種生滅變化，因此生生世世雜染流轉。如果捨棄生滅，守護真常，常光就會顯現於眼前，根、塵、識、心，應時銷落。想相是塵，識心是垢，二者都遠離，應時清明。怎麼不能成就無上知覺呢？以此為因，那麼七種常住的果位，就可以獲得。 《大佛頂如來密因修證了義諸菩薩萬行首楞嚴經》卷第四 卍新續藏第 14 冊 No. 0295 《楞嚴經述旨》 《大佛頂如來密因修證了義諸菩薩萬行首楞嚴經》卷第五 淮海蔘佛弟子蘊空居士陸西星述旨 廣陵後學 孟應麟 校定
【English Translation】 English version Therefore, (the self-nature) is able to respond accordingly to sensations. Confused emotions cannot understand, equating the heard sounds with (external) sound dust. Therefore, it is always thought that (the hearing-nature) is extinguished. The Buddha told Ananda (one of the Buddha's ten great disciples, known for his exceptional memory): When the sound disappears, there is no sound. You say there is no sound. If there is truly no hearing, then the hearing-nature has already been extinguished, like a withered tree. When the bell rings again, how do you know? Knowing whether there is sound or no sound, this is just that sound dust sometimes exists and sometimes does not. Could it be that the hearing-nature exists or does not exist for you? The existence of sound is not the creation of sound, and the disappearance of sound is not the extinction of the hearing-nature. This (hearing-nature) is the true and constant nature of non-birth and non-death. If it is said that hearing truly does not exist, then who knows the non-existence? Know that the one who knows the non-existence is your hearing-nature. Therefore, it should be known that sound in hearing has its own birth and death. It is not because you hear the birth and death of sound that your hearing-nature becomes existent or non-existent. You are still so inverted, confusing sound dust with hearing. How can you not be surprised that you are confused and bewildered, taking the constant (hearing-nature) as extinguished? In the end, it should not be said that apart from movement and stillness, unobstructedness and obstruction, hearing has no self-nature. Like a sleeping person in deep sleep, in a dream on a bed and pillow, hearing the sound of a rice-pounding pestle. How can this person remember stillness, shaking, opening, closing, unobstructedness, and obstruction in the dream? Although his body is asleep, the hearing-nature is not confused. Even if your body perishes and the light of life fades away, how can this (hearing) nature be extinguished for you? Because all sentient beings, from beginningless time, follow various forms and sounds, chasing after the flow of thoughts, neither opening up to enlightenment, (recognizing) the purity, subtlety, and constancy of self-nature, chasing after various births and deaths, therefore, life after life, they are mixed and defiled in the cycle of rebirth. If you abandon birth and death and guard the true constancy, the constant light will appear before your eyes, and the roots, dust, consciousness, and mind will all perish in due course. Thought-images are dust, and the conscious mind is filth. When both are far away, there will be clarity in due course. How can you not achieve unsurpassed enlightenment? Taking this as the cause, then the seven constant abodes can be obtained. The Śūraṅgama Sūtra (The Great Buddha Crown, the Secret Cause of Tathāgata's Realization, the Meaning Explained in Full, the Ten Thousand Practices of All Bodhisattvas), Volume 4 Supplement to the Buddhist Canon, Volume 14, No. 0295, Commentary on the Śūraṅgama Sūtra The Śūraṅgama Sūtra (The Great Buddha Crown, the Secret Cause of Tathāgata's Realization, the Meaning Explained in Full, the Ten Thousand Practices of All Bodhisattvas), Volume 5 Commentary by Layman Lu Xixing, Yun Kong, a Buddhist disciple from Huaihai Revised and finalized by Meng Yinglin, a junior scholar from Guangling
△見結知解第十七
阿難白佛言世尊如來(至)云何是中更容他物。
言此根塵識三。譬如交蘆。互相依倚。其體全空。既無自性。則隨緣轉變。故於知見立知識之心。則結而為無明之本。知見無知識之妄。則解而入涅槃真凈之門。既曰真凈。豈容立知。總示妄結。依根塵識起。但妄識不立。則妄結自解。
爾時世尊重宣此義而說偈言。
△宣義說偈第十八
真性有為空緣生故如幻無為無起滅不實如空華。
言真性之中。有為之法皆空。則根塵本空。而緣生之法。皆如幻矣。緣生之法如幻。則起滅之法亦無起滅之法。既無可見。妄識元無。故識性虛妄。猶如空華。亂起亂滅。實無自性。
言妄顯諸真妄真同二妄。
妄法既無。真亦不立。若言妄顯真。真還同妄。
猶非真非真云何見所見中間無實性是故若交蘆。
以真同妄。是以真為非真也。真尚非之為非。云何見中復存所見乎。當知俱無實體。若交蘆然。
結解同所因聖凡無二略(至)發明更解脫。
結解二句牒。同是六根。更非他物。汝觀下牒。根塵無體。但因妄結。迷晦下頌知見立知四句。
解結因次第六解一亦亡根選擇圓通入流成正覺。
六解則根㧞。一亡則湛圓。
【現代漢語翻譯】 現代漢語譯本 △見結知解第十七
阿難（Ananda，佛陀的十大弟子之一）對佛說：『世尊，如來（Tathagata，佛陀的稱號之一）……』云何是中更容他物？』
意思是說，此處的根（感官）、塵（感官對像）、識（意識）這三者，譬如交纏的蘆葦，互相依靠。它們的本體完全是空性的，既然沒有自性，就隨著因緣而轉變。所以在知見上建立知識之心，就會結成無明的根本；知見沒有知識的虛妄，就會解脫而進入涅槃（Nirvana，佛教術語，指解脫后的境界）真凈之門。既然說是真凈，怎麼能容許建立知見呢？總的來說，虛妄的結縛，是依根、塵、識而生起的。只要虛妄的意識不建立，那麼虛妄的結縛自然就解開了。
爾時，世尊（Bhagavan，佛陀的稱號之一）再次宣說此義，並說了偈語：
△宣義說偈第十八
真性有為空緣生，故如幻；無為無起滅，不實如空華。
意思是說，在真性之中，有為之法都是空性的，那麼根和塵本來就是空性的，而因緣生起的法，都如幻象一般。因緣生起的法如幻象，那麼起滅之法也沒有起滅。既然沒有可見之物，虛妄的意識原本就是沒有的，所以識的性質是虛妄的，猶如空中的花朵，胡亂生起又胡亂滅去，實際上沒有自性。
言妄顯諸真，妄真同二妄。
虛妄的法既然沒有，真實也就不成立。如果說虛妄能顯現真實，那麼真實也和虛妄一樣是虛妄的。
猶非真非真，云何見所見？中間無實性，是故若交蘆。
因為真實和虛妄一樣，所以真實也是非真。真實尚且是非真，那麼在能見和所見之中，又怎麼會存在所見呢？應當知道，它們都沒有實體，就像交纏的蘆葦一樣。
結解同所因，聖凡無二略……發明更解脫。
結和解這兩句是重複強調，它們都是由六根（眼、耳、鼻、舌、身、意）引起的，並非其他事物。你觀察下面的重複，根和塵沒有本體，只是因為虛妄的結縛。迷惑昏暗，下面讚頌『知見立知』這四句。
解結因次第，六解一亦亡。根選擇圓通，入流成正覺。
解開六結，那麼六根就被拔除；『一』也消失，那麼就湛然圓滿。從六根中選擇圓滿通達的法門，進入聖流，成就正覺（Samyak-sambuddha，完全覺悟的佛陀）。
【English Translation】 English version △ Section Seventeen: Seeing the Knot and Understanding the 解 (Jie, Unbinding)
Ananda (one of the ten principal disciples of the Buddha) said to the Buddha: 'World Honored One, the Tathagata (one of the titles of the Buddha)...' How can other things be contained within this?'
This refers to the root (sense organs), dust (sense objects), and consciousness (awareness). They are like intertwined reeds, mutually dependent. Their essence is entirely empty, and since they have no self-nature, they transform according to conditions. Therefore, establishing a mind of knowledge upon knowing and seeing creates the root of ignorance. Knowing and seeing without the delusion of knowledge leads to liberation and entry into the gate of Nirvana (the ultimate state of enlightenment in Buddhism), which is true purity. Since it is called true purity, how can knowledge be established? In summary, the deluded knot arises from the root, dust, and consciousness. But if deluded consciousness is not established, then the deluded knot will naturally untie itself.
At that time, the World Honored One (Bhagavan, one of the titles of the Buddha) further proclaimed this meaning and spoke in verse:
△ Section Eighteen: Proclaiming the Meaning and Speaking in Verse
True nature, conditioned existence arises, therefore like illusion; unconditioned, no arising or ceasing, unreal like flowers in the sky.
This means that within true nature, all conditioned dharmas are empty. Thus, the root and dust are fundamentally empty, and the dharmas that arise from conditions are all like illusions. If the dharmas that arise from conditions are like illusions, then the dharmas of arising and ceasing have no arising or ceasing. Since there is nothing visible, deluded consciousness is originally nonexistent. Therefore, the nature of consciousness is illusory, like flowers in the sky, arising and ceasing randomly, without any self-nature.
Speaking of delusion reveals all truth, delusion and truth are both delusions.
Since deluded dharmas do not exist, truth is also not established. If it is said that delusion reveals truth, then truth is the same as delusion.
Still, it is neither true nor untrue, how can seeing see what is seen? In between, there is no real nature, therefore like intertwined reeds.
Because truth is the same as delusion, truth is also untrue. If truth is still untrue, then how can what is seen exist within seeing? It should be known that both have no substance, like intertwined reeds.
Knotting and untying share the same cause, sage and common are not two, briefly... revealing further liberation.
The two sentences about knotting and untying are repetitions, emphasizing that they are both caused by the six roots (eye, ear, nose, tongue, body, and mind), and are not other things. Observe the repetition below, the root and dust have no substance, only because of deluded knotting. Confusion and darkness, below praises the four sentences 'knowing and seeing establish knowledge'.
Untying knots follows the order, six untied, one also vanishes. Root selection, perfect penetration, entering the stream, achieving perfect enlightenment (Samyak-sambuddha, a fully enlightened Buddha).
Untying the six knots, then the six roots are uprooted; 'one' also disappears, then it is serene and complete. From the six roots, choose the dharma gate of perfect penetration, enter the holy stream, and achieve perfect enlightenment.
選得圓根。則入聖流成正覺矣。
陀羅微細識習氣成暴流真非真恐迷我常不開演。
阿陀羅此云執持。謂執持種子。發起現行。即第八梨耶初起之相。故曰微細。含藏種子為習氣。積生識浪為瀑流。湛由是分。結由是起。此識依真如合生滅。雜乎真妄之間。故曰真非真。若以為真。恐迷妄習而自認。以為非真。恐迷自性而外求。故權小教中。常不開演。
自心取自心非幻成幻法(至)幻法雲何立。
一切諸法。惟心所現。而於中取著。妄成根結。是自心取自心。非幻成幻法也。由妄取故。有幻非幻。若不妄取。非幻亦無。非幻尚無。幻法何有。幻法不立。則根塵頓凈。圓通現前矣。
是名妙蓮華金剛王寶覺(至)一路涅槃門。
此之法門。于凈不著。于染不污。名妙蓮華。根境結惑。擬之即銷。故名金剛王寶覺。即為無為。忘情絕解。名如幻三昧。依此進修。一彈指間。可超無學。而入圓位。阿毗達磨此云無比法。十方如來迥出生死。速證寂常。莫不由斯。故曰十方薄伽梵一路涅槃門薄伽梵佛尊號。
△綰巾示結第十九
於是阿難及諸大眾(至)若欲除結當於結心。
巾體本同。因結有異。譬汝六根。同一妙明。真性因逐妄隨緣。遂成六結。隔閡不通。無復
【現代漢語翻譯】 現代漢語譯本： 選擇圓滿的根源，就能進入聖人的行列，成就真正的覺悟。 『陀羅』（adhara，執持）是微細的意識習氣形成的猛烈流動，說它是真，又怕迷惑於我執，說它不是真，又怕迷惑于自性，所以我常常不公開宣講。 『阿陀羅』（adhara）在這裡的意思是『執持』，指執持種子，發起現行，也就是第八識阿賴耶識最初生起的狀態，所以說是『微細』。含藏種子的是習氣，積累產生意識波浪的是瀑流。清澈和渾濁由此區分，結縛由此產生。這個識依附於真如，與生滅法結合，混雜于真與妄之間，所以說是『真非真』。如果認為它是真，恐怕會迷惑于虛妄的習氣而自以為是；如果認為它不是真，恐怕會迷惑于自性而向外尋求。因此，在權巧的小乘教法中，我常常不公開宣講。 從自心中取著自心，從非幻化成幻法（到）幻法如何成立？ 一切諸法，都只是心所顯現的，卻在其中取著，虛妄地形成根結。這就是從自心中取著自心，從非幻化成幻法。由於虛妄的取著，所以有幻和非幻。如果不虛妄地取著，非幻也沒有了。非幻都沒有了，幻法又怎麼會有呢？幻法不成立，那麼根塵立刻清凈，圓滿通達就會顯現。 這叫做妙蓮華金剛王寶覺（到）通往涅槃的唯一道路。 這個法門，對於清凈不執著，對於染污不沾染，叫做『妙蓮華』。根、境、結、惑，只要想去除，立刻就能消除，所以叫做『金剛王寶覺』。即有為即無為，忘卻情感，斷絕理解，叫做『如幻三昧』。依靠這個法門進修，一彈指的時間，就可以超越無學，而進入圓滿的果位。『阿毗達磨』（Abhidharma）在這裡的意思是『無比法』。十方如來超越生死，迅速證得寂滅常樂，沒有不是通過這個法門的。所以說『十方薄伽梵（Bhagavan，佛的尊號）通往涅槃的唯一道路』。 △綰巾示結第十九 這時，阿難和所有大眾（到）如果想要解除結縛，應當在結縛的根源上下功夫。 巾的本體本來是相同的，因為結縛而有了不同。譬如你們的六根，本來是同一個妙明真性，因為追逐虛妄，隨順因緣，於是形成六個結縛，隔閡不通，不再有...
【English Translation】 English version: If one selects the perfect root, then one enters the stream of sages and attains true enlightenment. 『Adhara』 (meaning 'upholding') is the fierce flow formed by subtle habitual energies of consciousness. Saying it is true, I fear confusion about the self; saying it is not true, I fear confusion about one's own nature, so I often do not openly expound it. 『Adhara』 here means 『upholding,』 referring to upholding seeds and initiating their manifestation, which is the initial state of the eighth consciousness, Alaya-vijnana, hence it is called 『subtle.』 What contains the seeds are habitual energies; what accumulates and produces waves of consciousness is a torrential flow. Clarity and turbidity are distinguished by this, and bondage arises from this. This consciousness relies on Suchness, combining with phenomena of arising and ceasing, mixed between truth and falsehood, hence it is called 『true and not true.』 If one considers it true, one fears being deluded by false habits and becoming self-righteous; if one considers it not true, one fears being deluded about one's own nature and seeking externally. Therefore, in expedient Hinayana teachings, I often do not openly expound it. Taking from one's own mind, from non-illusion transforming into illusory dharmas (to) how are illusory dharmas established? All dharmas are merely manifestations of the mind, yet one grasps and clings to them, falsely forming knots. This is taking from one's own mind, from non-illusion transforming into illusory dharmas. Due to false grasping, there are illusion and non-illusion. If there is no false grasping, even non-illusion does not exist. If even non-illusion does not exist, how can illusory dharmas exist? If illusory dharmas are not established, then the root and dust are immediately purified, and perfect penetration manifests. This is called the Wonderful Lotus Flower Vajra King Treasure Awareness (to) the one path to Nirvana. This Dharma gate is not attached to purity, nor is it defiled by impurity, hence it is called 『Wonderful Lotus Flower.』 Roots, realms, knots, and delusions, as soon as one intends to remove them, they are immediately eliminated, hence it is called 『Vajra King Treasure Awareness.』 Being active is being non-active, forgetting emotions, and severing understanding, is called 『Suchness-Illusion Samadhi.』 Relying on this to cultivate, in the space of a snap of the fingers, one can transcend the state of no-more-learning and enter the perfect position. 『Abhidharma』 here means 『Unsurpassed Dharma.』 The Tathagatas of the ten directions transcend birth and death, quickly attain stillness and permanence, none of them do not do so through this. Therefore, it is said, 『The Bhagavat (Bhagavan, an honorific title for the Buddha) of the ten directions, the one path to Nirvana.』 △Nineteenth: Showing Knots by Tying a Scarf At this time, Ananda and all the great assembly (to) if you wish to remove the knots, you should work on the source of the knots. The substance of the scarf is originally the same, but it becomes different because of the knots. It is like your six sense organs, which are originally the same wonderful bright true nature, but because of pursuing falsehood and following conditions, they form six knots, which are separated and obstructed, and no longer have...
成一。若能隨根。脫粘內伏。六既融一。一亦斯亡。然欲解此結。左右偏掣。終不能解。左右偏掣。喻二邊皆不能破無明根本。如凡夫外道。以斷常為二邊。二乘菩提以空有為二邊。雖云斷伏。猶存中結。故解結者。當於結心。解即分散。于結心者。知見立知。即無明本。觀于中。道是謂結心。
△選擇圓通第二十
隨汝心中。選擇六根。一結若除。塵相自滅。諸幻銷亡。不真何待。
阿難我說佛法從因緣生(至)退藏密機冀佛冥授。
我說佛法。從因緣生。所謂因緣非取世間。六度等事。和合粗相也。如來發明世出世法。世謂六凡。出世法謂四聖。知其本因。從所緣出。知此十界。皆由於心。隨無明之染緣。則生九界。隨教行之凈緣。則出佛界。是故隨汝心中。選擇六根。根結若除。塵相自滅。諸妄銷亡。不真何待。此根初解先得人空者。了煩惱結。皆由著我。於我無障。離煩惱障。是得人空也。空性圓明。成法解脫者。了所知結。皆由著法。於法無著。離所知障。是得法空也。名法解脫。人法雙忘。是名俱空。而俱空亦泯。心無所起。是從正受。得無生忍。吳興曰。人空是見惑。法空是思惑。所得密言。還同本悟。即前心猶未達六解一亡義也。言本悟若此。而未能徹悟。則與未聞何異。
【現代漢語翻譯】 現代漢語譯本：
成一：如果能夠順隨六根，脫離執著，向內降伏，六根既然融為一體，『一』的概念也就不存在了。然而，想要解開這個結，如果從左右兩邊拉扯，最終是無法解開的。左右拉扯，比喻從二邊都不能破除無明根本。例如凡夫外道，以斷滅和常有為二邊；二乘菩提，以空和有為二邊。即使說是斷除或降伏，仍然存在中間的結。所以，解結的人，應當在結的心處下手，解開了就分散了。在結的心處下手，就是『知見立知』，這就是無明的根本。觀察這個『中』，就是道，這就是所謂的結心。
△選擇圓通第二十
隨你的心意，選擇六根中的任何一根。一個結如果解除了，塵相自然消滅，各種虛幻都消失了，不真實的還等待什麼呢？
阿難：我說佛法是從因緣產生的（到）退藏秘密的玄機，希望佛陀暗中傳授。
我說佛法，是從因緣產生的。所謂的因緣，不是指世間的六度等事，以及和合的粗淺表象。如來闡明世間和出世間的法。世間指六凡，出世間法指四聖。知道它的根本原因，是從所緣境產生的。知道這十法界，都是由於心。隨順無明的染污之緣，就產生九界；隨順教行（教法和修行）的清凈之緣，就超出佛界。因此，隨你的心意，選擇六根中的任何一根。根結如果解除了，塵相自然消滅，各種虛妄都消失了，不真實的還等待什麼呢？最初解開這一根，先得到人空的人，瞭解煩惱結，都是由於執著於我，對於我沒有障礙，離開煩惱障，這就是得到人空。空性圓滿光明，成就法解脫的人，瞭解所知結，都是由於執著於法，對於法沒有執著，離開所知障，這就是得到法空。名為法解脫。人法雙雙忘卻，這叫做俱空，而俱空也泯滅了，心中無所起，這是從正受中，得到無生法忍。吳興說：人空是見惑，法空是思惑。所得的秘密言語，還和本來的領悟相同，就是說之前的心還沒有通達六解一亡的意義。說本來的領悟如果是這樣，而未能徹底領悟，那麼和沒有聽聞有什麼區別呢？
【English Translation】 English version:
Becoming One: If one can follow the six roots, detach from clinging, and subdue inwardly, once the six are fused into one, even the concept of 'one' ceases to exist. However, if one tries to untie this knot by pulling from the left and right, it will ultimately be impossible to untie. Pulling from the left and right is a metaphor for failing to break through the fundamental ignorance (Avidya) from either extreme. For example, ordinary people and non-Buddhist paths (外道, Wàidào) consider annihilation and permanence as two extremes; the Two Vehicles' Bodhi (二乘菩提, Èrshèng Pútí) considers emptiness and existence as two extremes. Even if one speaks of cutting off or subduing, the middle knot still remains. Therefore, those who untie the knot should start at the heart of the knot; once untied, it disperses. Starting at the heart of the knot means 'knowing based on knowledge' (知見立知, Zhījiàn lì zhī), which is the root of ignorance. Observing this 'middle' is the Way (道, Dào), and this is what is called the heart of the knot.
△Selection of Perfect Penetration (圓通, Yuántōng) Twenty
According to your mind, choose any one of the six roots. If one knot is removed, the appearance of dust will naturally disappear, and all illusions will vanish. What is unreal, what are you waiting for?
Ānanda (阿難): I say that the Buddha's Dharma arises from causes and conditions (因緣, yīnyuán) (to) retreat and conceal the secret mechanisms, hoping the Buddha will secretly impart them.
I say that the Buddha's Dharma arises from causes and conditions. The so-called causes and conditions do not refer to worldly matters such as the Six Perfections (六度, liù dù), nor to the coarse appearances of harmony. The Tathāgata (如來, Rúlái) elucidates the worldly and supramundane Dharmas. The worldly refers to the Six Realms (六凡, liù fán), and the supramundane Dharma refers to the Four Noble Ones (四聖, sì shèng). Knowing its fundamental cause arises from what is conditioned. Knowing that these Ten Realms (十界, shí jiè) all arise from the mind. Following the defiled conditions of ignorance, the Nine Realms arise; following the pure conditions of teaching and practice (教行, jiàoxíng), the Buddha Realm emerges. Therefore, according to your mind, choose any one of the six roots. If the root knot is removed, the appearance of dust will naturally disappear, and all delusions will vanish. What is unreal, what are you waiting for? The one who initially unties this root and first attains the emptiness of self (人空, rén kōng) understands that the knots of afflictions all arise from attachment to self. Without obstruction to self, one is free from the obstacle of afflictions, and this is attaining the emptiness of self. The one whose empty nature is perfectly clear and attains the liberation of Dharma (法解脫, fǎ jiětuō) understands that the knots of what is known all arise from attachment to Dharma. Without attachment to Dharma, one is free from the obstacle of what is known, and this is attaining the emptiness of Dharma. It is called the liberation of Dharma. When both self and Dharma are forgotten, it is called both empty (俱空, jù kōng), and even both empty is extinguished. When the mind does not arise, it is from proper reception (正受, zhèng shòu) that one attains the forbearance of non-origination (無生法忍, wú shēng fǎ rěn). Wúxīng (吳興) said: The emptiness of self is the delusion of views (見惑, jiàn huò), and the emptiness of Dharma is the delusion of thought (思惑, sī huò). The secret words obtained are still the same as the original realization, meaning that the previous mind has not yet understood the meaning of 'six unities and one extinction' (六解一亡, liù jiě yī wáng). If the original realization is like this, and one fails to thoroughly realize it, then what difference is there from not having heard it?
故愿如來成就。最後開示。
爾時世尊普告眾中(至)從何方便入三摩地。
十八界即是六根開合。七大統攝。於此前文。使汝生死輪轉。安樂妙常。同是六根。更非他物。以後二十五菩薩。各舉所證。
憍陳那五比丘即從座起(至)如我所證音聲為上。
此阿陳等以聲塵悟入者。四諦謂苦寂滅道。
優波尼沙陀即從座起(至)如我所證色因為上。
此以色塵悟入者。
香嚴童子即從座起(至)如我所證香嚴為上。
此以香塵悟入者。
藥王藥上二法王子(至)如我所證味因為上。
此以味塵悟入者。
䟦陀婆羅並其同伴(至)如我所證觸因為上。
此以觸塵悟入者。
摩訶迦葉及紫金光比丘尼(至)如我所證法因為上。
此以法塵悟入者。
阿那律陀即從座起(至)旋見循元斯為第一。
此以眼根悟入者。
周利槃特迦即從座起(至)反息循空斯為第一。
此以鼻根悟入者。
憍梵缽提即從座起(至)還味旋知斯為第一。
此以舌根悟入者。
畢陵伽婆蹉即從座起(至)純覺遺身斯為第一。
此以身根悟入者。知此深痛不數句。知即覺也。言雖以覺覺痛。而我清凈覺心
【現代漢語翻譯】 現代漢語譯本 故愿如來成就最後開示。
爾時世尊普告眾中（世尊：對佛陀的尊稱），從何方便入三摩地（Samadhi，禪定）。
十八界即是六根（眼、耳、鼻、舌、身、意）開合，七大（地、水、火、風、空、見、識）統攝。於此前文，使汝生死輪轉，安樂妙常，同是六根，更非他物。以後二十五菩薩，各舉所證。
憍陳那（Kaundinya）五比丘即從座起，如我所證音聲為上。
此阿陳等以聲塵悟入者。四諦（苦、集、滅、道）謂苦寂滅道。
優波尼沙陀（Upaniṣada）即從座起，如我所證色因為上。
此以色塵悟入者。
香嚴童子即從座起，如我所證香嚴為上。
此以香塵悟入者。
藥王（Bhaisajyaraja）藥上（Bhaisajyasamudgata）二法王子，如我所證味因為上。
此以味塵悟入者。
䟦陀婆羅（Bhadra-pala）並其同伴，如我所證觸因為上。
此以觸塵悟入者。
摩訶迦葉（Mahākāśyapa）及紫金光比丘尼，如我所證法因為上。
此以法塵悟入者。
阿那律陀（Aniruddha）即從座起，旋見循元斯為第一。
此以眼根悟入者。
周利槃特迦（Cūḍapanthaka）即從座起，反息循空斯為第一。
此以鼻根悟入者。
憍梵缽提（Gavāmpati）即從座起，還味旋知斯為第一。
此以舌根悟入者。
畢陵伽婆蹉（Pilindavatsa）即從座起，純覺遺身斯為第一。
此以身根悟入者。知此深痛不數句。知即覺也。言雖以覺覺痛。而我清凈覺心
【English Translation】 English version Therefore, I wish the Tathagata (如來: another name for the Buddha) to accomplish the final instruction.
At that time, the World Honored One (世尊: another name for the Buddha) universally announced to the assembly, 'From what expedient means can one enter Samadhi (三摩地: meditative absorption)?'
The eighteen realms are simply the opening and closing of the six sense organs (六根: eye, ear, nose, tongue, body, mind), encompassed by the seven great elements (七大: earth, water, fire, wind, space, perception, consciousness). In the preceding text, what causes you to transmigrate through birth and death, and what is blissful, wondrous, constant, and unchanging, are all the six sense organs; there is nothing else. Subsequently, the twenty-five Bodhisattvas will each cite their respective attainments.
Kaundinya (憍陳那) and the five Bhikshus (比丘: monks) then rose from their seats, saying, 'As I have realized, sound is supreme.'
These individuals, such as Ajnata-Kaundinya, attained enlightenment through the sound object. The Four Noble Truths (四諦: suffering, accumulation, cessation, path) refer to suffering, accumulation, cessation, and the path.
Upaniṣada (優波尼沙陀) then rose from his seat, saying, 'As I have realized, color is supreme.'
This individual attained enlightenment through the color object.
Fragrant Strict Child (香嚴童子) then rose from his seat, saying, 'As I have realized, fragrance is supreme.'
This individual attained enlightenment through the fragrance object.
The two Dharma Princes, Bhaisajyaraja (藥王) and Bhaisajyasamudgata (藥上), said, 'As I have realized, taste is supreme.'
This individual attained enlightenment through the taste object.
Bhadra-pala (䟦陀婆羅) and his companions said, 'As I have realized, touch is supreme.'
This individual attained enlightenment through the touch object.
Mahākāśyapa (摩訶迦葉) and the Bhikshuni (比丘尼: nun) of Purple-Golden Light said, 'As I have realized, the Dharma is supreme.'
This individual attained enlightenment through the Dharma object.
Aniruddha (阿那律陀) then rose from his seat, saying, 'Reversing the seeing, following the origin, this is the foremost.'
This individual attained enlightenment through the eye faculty.
Cūḍapanthaka (周利槃特迦) then rose from his seat, saying, 'Reversing the breath, following the emptiness, this is the foremost.'
This individual attained enlightenment through the nose faculty.
Gavāmpati (憍梵缽提) then rose from his seat, saying, 'Returning to the taste, reversing the knowing, this is the foremost.'
This individual attained enlightenment through the tongue faculty.
Pilindavatsa (畢陵伽婆蹉) then rose from his seat, saying, 'Pure awareness, abandoning the body, this is the foremost.'
This individual attained enlightenment through the body faculty. Knowing this profound pain is not just a few sentences. Knowing is awareness. Although it is said to use awareness to be aware of pain, my pure awareness mind...
。一味純覺。無有覺痛之痛覺。如是則痛痛之覺。皆緣妄起直。須遺去幻身。純守本覺。以故攝念未久。身心忽空。緣此以證無學。
須菩提即從座起(至)旋法歸無斯為第一。
此以意根悟入者。諸相入非。謂諸相皆入于非相非相實相也。
舍利弗即從座起(至)光極知見斯為第一。
此以眼識悟入者。眼識明利故。一見即通。識清凈故。種種通利。心無際故。見覺圓明。
普賢菩薩即從座起(至)分別自在斯為第一。
此以耳識悟入者。心聞發明。內證也。分別自在。外用也。
孫陀罹難陀即從座起(至)明圓滅漏斯為第一。
此以鼻識悟入者。前數息依根。所以攝心。此觀息依識。所以駐心。息由風火而起。鼓煩惱濁。故其狀如煙。六交見火燒。息能為異煙紫焰。皆煩濁所發。凈觀發明。則煩濁斯銷。故內明外虛。而煙銷成白。及乎漏盡。無復煩惱。內瑩發光。故出入息。悉為光明。
富樓那彌多羅尼子(至)消滅諸漏斯為第一。
此以舌識悟入者。富那說法第一。辨才無礙。因以除魔滅漏。皆舌識之力也。何謂轉輪。佛以身口意三輪。應物無滯音聲。即口輪也。
優波離即從座起(至)一切通利斯為第一。
此以身識悟入者。性
【現代漢語翻譯】 現代漢語譯本： 一味純粹的覺性，沒有覺察痛苦的痛苦感覺。如果這樣，那麼對痛苦的覺察，都是因為虛妄而生起的執著。必須捨棄虛幻的身體，完全守護原本的覺性。因此，收攝念頭不久，身心忽然空寂，憑藉這個來證得無學果位。
須菩提（Subhuti，佛陀的十大弟子之一，解空第一）即從座位上站起（直到）『旋轉法輪歸於無，這便是第一』。
這是用意根悟入的例子。諸相入非，意思是說一切相都歸入于非相，這非相就是實相。
舍利弗（Sariputra，佛陀的十大弟子之一，智慧第一）即從座位上站起（直到）『光明達到極致，知見最為第一』。
這是以眼識悟入的例子。眼識明亮銳利，所以一見就能通達。意識清凈，所以種種通利。心無邊際，所以見覺圓滿光明。
普賢菩薩（Samantabhadra，象徵著理德、行德的菩薩）即從座位上站起（直到）『分別自在，這便是第一』。
這是以耳識悟入的例子。心聞發明，是內證的功夫。分別自在，是外用的表現。
孫陀罹難陀（Sundarananda，佛陀的堂弟，儀容第一）即從座位上站起（直到）『光明圓滿，滅除煩惱，這便是第一』。
這是以鼻識悟入的例子。前面講的數息是依靠根，用來收攝心。這裡講的觀息是依靠識，用來駐留心。氣息由風火而生起，煽動煩惱濁氣，所以它的形狀像煙。六根交織，見到火燒，氣息能夠變為奇異的煙和紫色的火焰，這些都是煩惱濁氣所引發的。清凈的觀想發明出來，那麼煩惱濁氣就會消散。所以內里光明，外表空虛，煙消散而變成白色。等到煩惱漏盡，不再有煩惱，內心瑩澈發光，所以出入的氣息，都變成光明。
富樓那彌多羅尼子（Purna Maitrayani-putra，佛陀的十大弟子之一，說法第一）(直到)『消滅各種煩惱，這便是第一』。
這是以舌識悟入的例子。富樓那說法第一，辯才無礙，因此能夠用來降伏魔怨，滅除煩惱，都是舌識的力量。什麼是轉輪？佛以身口意三輪，應物沒有滯礙，音聲就是口輪。
優波離（Upali，佛陀的十大弟子之一，持戒第一）即從座位上站起（直到）『一切通達順利，這便是第一』。
這是以身識悟入的例子。性
【English Translation】 English version: A single, pure awareness, without the awareness of painful sensations. If this is the case, then the awareness of pain arises entirely from delusional attachments. One must relinquish the illusory body and completely guard the original awareness. Therefore, after gathering one's thoughts for a short time, the body and mind suddenly become empty, and one relies on this to attain the state of no-more-learning (arahatship).
Subhuti (one of the Buddha's ten great disciples, foremost in understanding emptiness) then rose from his seat (until) 'Rotating the Dharma wheel back to nothingness, this is the foremost'.
This is an example of entering through the mind-root (manas). 'All forms enter non-form' means that all forms return to non-form, and this non-form is the true form (reality).
Sariputra (one of the Buddha's ten great disciples, foremost in wisdom) then rose from his seat (until) 'The light reaches its extreme, and knowledge and vision are the foremost'.
This is an example of entering through the eye-consciousness. The eye-consciousness is bright and sharp, so one can understand immediately upon seeing. Because consciousness is pure, everything is thoroughly understood. Because the mind is boundless, seeing and awareness are perfectly clear.
Samantabhadra Bodhisattva (representing the virtue of reason and practice) then rose from his seat (until) 'Discriminating freely, this is the foremost'.
This is an example of entering through the ear-consciousness. 'The mind hearing is revealed' is an inner realization. 'Discriminating freely' is an outer application.
Sundarananda (the Buddha's cousin, foremost in appearance) then rose from his seat (until) 'Perfectly clear light, extinguishing outflows, this is the foremost'.
This is an example of entering through the nose-consciousness. The previous practice of counting breaths relies on the root (nose) to gather the mind. This practice of observing breaths relies on consciousness to stabilize the mind. Breath arises from wind and fire, stirring up defiled and turbid afflictions, so its form is like smoke. When the six senses interact and see fire burning, the breath can transform into strange smoke and purple flames, all of which are caused by defiled afflictions. When pure contemplation is revealed, then defiled afflictions will dissipate. Therefore, the inside is bright and the outside is empty, and the smoke disappears and becomes white. When outflows are exhausted and there are no more afflictions, the inner being is clear and radiates light, so the incoming and outgoing breaths all become light.
Purna Maitrayani-putra (one of the Buddha's ten great disciples, foremost in preaching) (until) 'Eliminating all outflows, this is the foremost'.
This is an example of entering through the tongue-consciousness. Purna is foremost in preaching, with unobstructed eloquence, and therefore can be used to subdue demons and eliminate outflows, all through the power of the tongue-consciousness. What is 'turning the wheel'? The Buddha uses the three wheels of body, speech, and mind to respond to things without obstruction, and sound is the wheel of speech.
Upali (one of the Buddha's ten great disciples, foremost in upholding the precepts) then rose from his seat (until) 'Everything is thoroughly smooth, this is the foremost'.
This is an example of entering through the body-consciousness. Nature
業謂殺盜淫。事根于性者。遮業謂支末愆失。因過遮止者。波離律中得度。皆以身識。欽承三千八萬。毫無差失。
大目犍連即從座起(至)久成清瑩斯為第一。
此以意識悟入者。因緣深義。謂非世間和合粗相。乃發明世出世法。故因之發心。得大通達神通如意也。旋湛者。從意識而入妙湛。故久成清瑩通力圓明清凈自在也。
烏芻瑟摩于如來前(至)登無上覺斯為第一。
此以火大悟入者。多淫之人。本由暖觸。生為慾火。死為業火。業力增盛。成猛火聚。遍觀四大。皆是觸塵之境。百體四肢。地也。諸冷暖氣。即水火風也。三昧既著。故曰神光內凝。以多欲人火大遍盛。故化慾火。而成智火。
持地菩薩即從座起(至)成無上道斯為第一。
此以地大悟入者。身界二塵。乃至刀兵。皆是地大所造之色。即為因緣所生之法。與塵無差。空也。本如來藏妙真如性。自性不觸。謂知其虛妄發塵。故毫無染觸。塵銷智圓。乃成無上知覺。
月光童子即從座起(至)圓滿菩提斯為第一。
此以水大悟入者。
琉璃光法王子即從座起(至)傳一妙心斯為第一。
此以風大悟入者。傳一妙心者。知風力無依。萬動皆妄。而能獨證本覺無動也。
虛空藏菩
【現代漢語翻譯】 現代漢語譯本 『業』指的是殺生、偷盜、邪淫。這些行為的根源在於人的本性。『遮業』指的是細微的過失，因為這些過失而被阻止。在波離律（Vinaya，戒律）中，得到解脫的人，都是通過身識，恭敬地接受三千八萬條戒律，沒有絲毫差錯。
大目犍連（Mahāmaudgalyāyana，佛陀十大弟子之一，以神通第一著稱）即從座位上站起來（直到）長久成就清澈明亮，這是第一。
這是通過意識悟入的例子。其中的因緣深義，指的是它並非世間和合的粗淺表象，而是闡明了世間法和出世間法。因此，因之而發心，能夠獲得大通達和神通如意。『旋湛』指的是從意識而進入妙湛的境界，所以長久成就清澈明亮，通力圓滿光明，清凈自在。
烏芻瑟摩（Ucchusma，火頭金剛）在如來（Tathāgata，如來）面前（直到）證得無上覺悟，這是第一。
這是通過火大悟入的例子。多淫之人，其根本在於暖觸，生時為，死後為業火。業力增長旺盛，形成猛烈的火焰聚集。普遍觀察四大，都是觸塵的境界。百體四肢，是地大。各種冷暖氣息，就是水火風。三昧（Samadhi，三昧）一旦成就，所以說神光內凝。因為多欲之人火大普遍旺盛，所以化為智火。
持地菩薩（Dharanimdhara Bodhisattva）即從座位上站起來（直到）成就無上道，這是第一。
這是通過地大悟入的例子。身界二塵，乃至刀兵，都是地大所造的色法，即為因緣所生的法，與塵土沒有差別，都是空性的。其本源是如來藏（Tathāgatagarbha，如來藏）妙真如性（Tathata，真如），自性不觸。知道其虛妄而生起塵埃，所以毫無染著。塵埃消散，智慧圓滿，乃成就無上知覺。
月光童子（Candraprabha Kumara）即從座位上站起來（直到）圓滿菩提（Bodhi，菩提），這是第一。
這是通過水大悟入的例子。
琉璃光法王子（Vaiduryaprabha Kumara）即從座位上站起來（直到）傳一妙心，這是第一。
這是通過風大悟入的例子。『傳一妙心』指的是，知道風力沒有依靠，所有的動都是虛妄的，從而能夠獨自證得本覺無動。
虛空藏菩薩（Akasagarbha Bodhisattva）
【English Translation】 English version 'Karma' refers to killing, stealing, and sexual misconduct. The root of these actions lies in one's nature. 'Preventive karma' refers to minor faults, which are prevented because of these faults. In the Vinaya (discipline), those who attain liberation all respectfully accept the three thousand and eight thousand precepts through body and mind, without any error.
Mahāmaudgalyāyana (one of the Buddha's ten great disciples, known for being foremost in supernatural powers) then rose from his seat (until) long-lasting achievement of clarity and brightness, this is the foremost.
This is an example of enlightenment through consciousness. The profound meaning of cause and condition refers to it not being a superficial appearance of worldly harmony, but rather elucidating worldly and transcendental dharmas. Therefore, initiating the mind because of this can lead to great understanding and wish-fulfilling supernatural powers. 'Returning to the profound' refers to entering the realm of wonderful profundity from consciousness, so long-lasting achievement of clarity and brightness, complete and bright power, purity, and freedom are attained.
Ucchusma (the Fire Head Vajra) before the Tathāgata (Thus Come One) (until) attaining unsurpassed enlightenment, this is the foremost.
This is an example of enlightenment through the fire element. For those with excessive lust, the root lies in warm touch, born as **, dying as karmic fire. The power of karma increases and flourishes, forming a fierce gathering of flames. Universally observing the four great elements, all are realms of touch. The hundred limbs and four extremities are the earth element. The various hot and cold breaths are the water, fire, and wind elements. Once Samadhi (concentration) is achieved, it is said that the divine light is condensed internally. Because the fire element is universally flourishing in those with excessive desire, it transforms ** into wisdom fire.
Dharanimdhara Bodhisattva (Earth Holder Bodhisattva) then rose from his seat (until) achieving the unsurpassed path, this is the foremost.
This is an example of enlightenment through the earth element. The two dusts of body and world, and even knives and weapons, are all forms created by the earth element, which are dharmas born from causes and conditions, no different from dust, all empty. Its origin is the Tathāgatagarbha (Womb of the Thus Come One), the wonderful true nature of Tathata (Suchness), whose self-nature does not touch. Knowing its falseness and the arising of dust, there is therefore no defilement. When the dust dissipates and wisdom is perfected, unsurpassed awareness is achieved.
Candraprabha Kumara (Moonlight Boy) then rose from his seat (until) perfecting Bodhi (enlightenment), this is the foremost.
This is an example of enlightenment through the water element.
Vaiduryaprabha Kumara (Lapis Lazuli Light Prince) then rose from his seat (until) transmitting the one wonderful mind, this is the foremost.
This is an example of enlightenment through the wind element. 'Transmitting the one wonderful mind' refers to knowing that the power of wind has no reliance, all movements are false, and thus one can independently realize the original awareness without movement.
Akasagarbha Bodhisattva (Space Treasury Bodhisattva)
薩即從座起(至)妙力圓明斯為第一。
此以空大悟入者。于同發明。謂于圓洞心。內瑩發光。而交徹融攝也。以珠表色。以鏡表心。色從心造。全體是心。故放寶光。灌十方等。
彌勒菩薩即從座起(至)得無生忍斯為第一。
此以識大悟入者。圓成實三性也。一遍計所執性。橫執眾生壽者我及我故。乃至情非情異。有實體性故。周遍計度也。二依他記性。計有因緣。世間和合。建立名相。執此假相。定從種出。雖無我執。自然種性。假色心等為種。生五蘊等法也。圓成實性。即無漏智體。真空法界也。識以圓明。入圓成實者。由妙圓識心。證入實智。不復迷識逐境種種計著也。
大勢至法王子與其同倫(至)得三摩地斯為第一。
此以根大悟入者。念屬意根。意根若凈。諸根自攝。故無選擇。唸佛得忍者。謂以凈念蠲。濁想正受滅邪受。邪濁既遣。心境空寂。一切不生。名無生忍。如此則自性佛土凈故。可攝行人歸也。觀經曰。夫唸佛者。不得一彈指間念世五欲。是謂繫念。脫能如此一無間雜。則無量性光自然發明。所謂不假方便自得心開者也。
大佛頂如來密因修證了義諸菩薩萬行首楞嚴經卷第五 卍新續藏第 14 冊 No. 0295 楞嚴經述旨
大佛
【現代漢語翻譯】 現代漢語譯本： 薩即從座起(至)妙力圓明斯為第一。 這是通過空大悟入的例子。在於共同發明。指的是在圓洞心中，內在的光芒瑩潤煥發，並且交相貫穿融合。用寶珠來象徵色，用鏡子來象徵心。色由心所造，全體都是心。所以放出寶光，灌注十方等等。 彌勒菩薩即從座起(至)得無生忍斯為第一。 這是通過識大悟入的例子。圓成實三性。一是遍計所執性，橫生執著眾生、壽者、我以及我的概念，乃至有情與無情的事物，都認為有實體存在，因此周遍地進行計度。二是依他起性，認為有因緣，世間萬物和合，建立名相，執著于這種虛假的表象，認定是從種子中產生的。雖然沒有我執，但自然存在種性，以虛假的色心等作為種子，產生五蘊等法。圓成實性，就是無漏智慧的本體，真空法界。識通過圓明，進入圓成實性，是因為通過妙圓識心，證入真實智慧，不再迷惑于識而追逐外境，產生種種計較執著。 大勢至法王子與其同倫(至)得三摩地斯為第一。 這是通過根大悟入的例子。念屬於意根。意根如果清凈，其他諸根自然被攝持。所以沒有選擇。唸佛而得到無生法忍的人，是指用清凈的念頭去除污濁的妄想，以正受來滅除邪受。邪念和污濁既然被去除，心境就空寂，一切都不產生，這叫做無生法忍。這樣，自性佛土自然清凈，可以攝受修行人迴歸。觀經上說：『唸佛的人，不能在一彈指的時間內想世間的五欲。』這就叫做繫念。如果能夠這樣毫不間雜，那麼無量的自性光明自然會煥發出來，這就是所謂的不假方便，自然心開。 《大佛頂如來密因修證了義諸菩薩萬行首楞嚴經卷第五》 《卍新續藏第 14 冊 No. 0295 楞嚴經述旨》 大佛
【English Translation】 English version: Sā then rose from his seat (to) wondrous power and perfect clarity, this is the foremost. This is one who attained enlightenment through the Great Element of Space. It lies in co-discovery, referring to the inner radiance emanating from the perfect, round mind, interpenetrating and merging. A pearl symbolizes form, and a mirror symbolizes mind. Form is created from the mind, the entirety is mind. Therefore, it emits precious light, pouring into the ten directions, and so on. Maitreya Bodhisattva then rose from his seat (to) attained the patience of non-origination, this is the foremost. This is one who attained enlightenment through the Great Element of Consciousness. The three natures of perfect reality. First, the nature of completely imputed reality, which involves the horizontal attachment to concepts of beings, life-span, self, and what belongs to self, even to the point of considering sentient and non-sentient things as having substantial existence, thus engaging in pervasive calculation. Second, the nature of dependent reality, which believes in causes and conditions, the harmonious combination of worldly phenomena, establishing names and forms, clinging to these false appearances, and asserting that they definitely arise from seeds. Although there is no attachment to self, there is a natural seed-nature, using false form and mind as seeds to generate the five aggregates and other dharmas. The nature of perfect reality is the essence of uncontaminated wisdom, the realm of true emptiness. Consciousness, through perfect clarity, enters the nature of perfect reality because the wondrous, perfect mind of consciousness realizes true wisdom, no longer迷失in consciousness, chasing after external circumstances, and engaging in various calculations and attachments. Mahāsthāmaprāpta, the Dharma Prince, and his companions (to) attained samādhi, this is the foremost. This is one who attained enlightenment through the Great Element of Root. Mindfulness belongs to the root of intention (意根, yì gēn). If the root of intention is pure, all other roots are naturally contained. Therefore, there is no selection. One who attains the patience of non-origination through mindfulness of the Buddha means using pure mindfulness to eliminate turbid thoughts, using correct reception to extinguish perverse reception. Once perverse thoughts and turbidity are removed, the mind and environment become empty and still, and nothing arises. This is called the patience of non-origination. In this way, the Buddha-land of self-nature is naturally pure, and can gather practitioners to return. The Contemplation Sutra says: 'Those who are mindful of the Buddha must not, even for the snap of a finger, think of the five desires of the world.' This is called focused mindfulness. If one can be so unmixed, then immeasurable light of self-nature will naturally manifest. This is what is meant by not relying on expedients, but naturally attaining the opening of the mind. The Śūraṅgama Sūtra, Volume 5, of the Great Buddha Crown, the Secret Cause of the Tathāgata's Practice and Verification of the Ultimate Meaning, and the Myriad Practices of All Bodhisattvas Continuation of the Buddhist Canon, Volume 14, No. 0295: Commentary on the Meaning of the Śūraṅgama Sūtra Great Buddha
頂如來密因修證了義諸菩薩萬行首楞嚴經卷第六
淮海蔘佛弟子蘊空居士陸西星述旨
廣陵後學 陳遇時 校定
△特表耳根第二十一
此卷特表耳根圓通二十五門。此最當機。故須特標。
爾時觀世音菩薩即從座起(至)從聞思修入三摩地。
謂從三慧入圓通也。達耳之謂聞。著心之謂思。治習之謂修。三者圓明。是謂三慧。
初于聞中入流亡所所入既寂動靜二相瞭然不生。
金剛經云。須陀洹名為入流。而無所入。今云入流亡所。是此菩薩亦自陀洹初果修來。故曰初于。其後以次升進。聞中入流者。聞謂聲塵。流謂法性。謂初以聲塵入吾法性之中。而實亡所入。亡所入。即金剛經所謂入流而無所入也。亡所入則外境不入矣。所即能所之所。入有能所。此但亡所。然而法性之中。體自常寂。本無動塵。安有靜相。既亡所入。則見動靜二相瞭然不生。瞭然者覺也。覺其不生。此時尚有覺在。有入有亡。有寂有覺。未為究竟。
如是漸增聞所聞盡(至)生滅既滅寂滅現前。
外塵易亡。內根難盡。如是亡所工夫。以漸增進。使能聞所聞。一時俱盡。則內外兩亡。境智俱泯。然而本覺真空。無有少法可得。亡所盡聞。特思修之法耳。今也盡聞之法。亦復不
【現代漢語翻譯】 現代漢語譯本 《頂如來密因修證了義諸菩薩萬行首楞嚴經》卷第六
淮海蔘佛弟子蘊空居士陸西星 述旨
廣陵後學 陳遇時 校定
△特表耳根第二十一
此卷特別闡述了耳根圓通二十五門。耳根最為契合時機，所以需要特別標明。
爾時觀世音菩薩即從座起(至)從聞思修入三摩地（Samadhi，禪定）。
這是說從三慧（聞慧、思慧、修慧）進入圓通。通達耳根叫做聞，執著於心叫做思，修正習氣叫做修。三者圓融明澈，就叫做三慧。
初于聞中入流亡所，所入既寂，動靜二相瞭然不生。
《金剛經》說：『須陀洹（Srotapanna，預流果）名為入流，而無所入。』現在說『入流亡所』，說明這位菩薩也是從須陀洹初果修證而來，所以說『初于』。其後依次升進。『聞中入流』，聞指的是聲塵，流指的是法性。意思是最初以聲塵進入我的法性之中，而實際上並沒有什麼進入。『亡所入』，就是《金剛經》所說的入流而無所入。亡所入，那麼外境就不能進入了。所，就是能所的所。入有能所，這裡只是亡所。然而法性之中，本體自然常寂，本來沒有動塵，哪裡會有靜相？既然亡所入，那麼就見到動靜二相清清楚楚地不生起。『瞭然』，就是覺悟。覺悟到它不生起。此時還有覺在，有入有亡，有寂有覺，還不是究竟。
如是漸增，聞所聞盡(至)生滅既滅，寂滅現前。
外塵容易消亡，內根難以窮盡。像這樣亡所的功夫，逐漸增進，使得能聞和所聞，一時都消盡。那麼內外兩方面都消亡，境和智都泯滅。然而本覺真空，沒有絲毫法可以得到。亡所盡聞，只是思修的方法罷了。現在連盡聞的方法，也不存在了。
【English Translation】 English version The Śūraṅgama Sūtra Spoken from the Buddha's Crown: The Dharma of the Secret Cause of Tathāgata's (Tathāgata) Enlightenment and the Myriad Practices of the Bodhisattvas, Volume Six
Composed by Lú Xīxīng, a Buddhist disciple from Huaihai, styled Yunkong Jushi
Revised and finalized by Chén Yùshí, a junior scholar from Guangling
△ Special Exposition on the Ear-Organ, Twenty-first
This volume specifically elucidates the twenty-five gates of perfect penetration through the ear-organ. This is most pertinent to the present opportunity, hence the need for special emphasis.
At that time, Avalokiteśvara Bodhisattva arose from his seat (to) entered Samādhi (Samādhi, meditative absorption) through hearing, thinking, and cultivation.
This refers to entering perfect penetration through the three wisdoms (hearing-wisdom, thinking-wisdom, cultivation-wisdom). Comprehending the ear is called hearing; clinging to the mind is called thinking; correcting habits is called cultivation. The three are perfectly clear and bright, and this is called the three wisdoms.
Initially, entering the stream in hearing, the object is forgotten; when both the object and the entering are still, the two aspects of movement and stillness are clearly not produced.
The Diamond Sūtra says: 'A Śrotāpanna (Srotapanna, stream-enterer) is called one who enters the stream, yet there is nothing entered.' Now it says 'entering the stream, the object is forgotten,' indicating that this Bodhisattva also cultivated from the first fruit of Śrotāpanna, hence the saying 'initially.' Thereafter, he advanced step by step. 'Entering the stream in hearing,' hearing refers to sound-dust, and stream refers to Dharma-nature. It means initially entering my Dharma-nature through sound-dust, but in reality, there is nothing entered. 'Forgetting the object of entering' is what the Diamond Sūtra calls entering the stream without entering anything. Forgetting the object of entering means that the external realm cannot enter. 'Object' refers to the object of the subject and object. Entering involves subject and object, but here only the object is forgotten. However, within the Dharma-nature, the substance is naturally always still, originally without moving dust, so how could there be a still aspect? Since the object of entering is forgotten, then the two aspects of movement and stillness are seen clearly not to arise. 'Clearly' means awakening. Awakening to its non-arising. At this time, there is still awakening present, there is entering and forgetting, there is stillness and awakening, which is not yet ultimate.
Thus gradually increasing, when hearing and what is heard are both exhausted (to) when both arising and ceasing are extinguished, quiescent extinction appears.
External dust is easy to extinguish, but the internal root is difficult to exhaust. Like this effort of forgetting the object, gradually increasing, causing both the ability to hear and what is heard to be exhausted at the same time. Then both the internal and external are extinguished, and both the realm and wisdom are annihilated. However, the original enlightenment is empty and real, without the slightest Dharma to be obtained. Forgetting the object and exhausting hearing are merely methods of thinking and cultivation. Now, even the method of exhausting hearing no longer exists.
住。但覺所覺者。空則空覺圓成矣。尚有覺在。至於覺所覺空。空所空滅。生滅既滅。寂滅現前。造詣至此。則圓通智體。於是為至。按此段文。以亡盡空滅為義。而工夫有淺深。乃聖修之漸次。正與清凈經觀空亦空寂無所寂等語。同一意旨。盡者盡其所亡也。空者空其所盡也。滅者滅其所空也。滅有二義。有對生而言滅者。有以無生而言滅者。故云生滅既滅寂滅現前。即涅槃經所謂生滅滅已寂滅為樂也。溫陵分為四義。一亡前塵。二凈內根。三空觀智。四滅諦理。其義良是。
忽然超越世出世間(至)三十二應入諸國土。
根境圓融。故世出世間不能限礙。而十方法界無不圓明洞達。以故上合諸佛。則愍物興慈。應機成就。即下之三十二應者是。下合羣生。故知其悲仰隨與拯㧞。即下十四無畏者是。
世尊若諸菩薩入三摩地(至)而為說法令其解脫。
三十二應所指者。四聖六凡。四聖。一佛。二辟支。三緣覺。四聲聞。凡四解脫。佛者。修正定取正果。勝解現圓。辟支以下皆謂之有學小聲聞。寂靜妙明。勝妙現圓。謂之獨覺。緣覺者。觀十二因緣而悟道。緣所緣性。勝妙現圓。聲聞者。得四諦空。修道入滅。勝性現圓。解脫與成就不同。解脫則有超進。成就但成就其能事而已。此聖人因
【現代漢語翻譯】 現代漢語譯本： 住。但覺察所覺之物，若能體悟空性，則空覺便圓滿成就了。倘若還有『覺』的存在，進一步達到覺與所覺皆空，空與空本身也滅除的境界，生滅之相既然滅盡，寂滅的境界便會顯現於眼前。修行達到這種程度，圓通的智慧本體，也就可以說是達到了極致。按照這段文字的意義，是以亡盡空滅為宗旨，而修行的功夫有深淺之分，乃是聖人修行的漸進次第，正與《清凈經》中『觀空亦空，寂無所寂』等語句，是同一個意思。『盡』是盡其所亡之物，『空』是空其所盡之物，『滅』是滅其所空之物。『滅』有兩層含義，一是對生而言的滅，一是以無生而言的滅，所以說『生滅既滅，寂滅現前』，就是《涅槃經》所說的『生滅滅已，寂滅為樂』。溫陵將此分為四層意義：一、亡前塵，二、凈內根，三、空觀智，四、滅諦理，他的解釋很有道理。
忽然超越世出世間（直至）三十二應入諸國土。
根與境圓融無礙，所以世間與出世間都不能限制阻礙，而十方法界沒有不圓滿光明通達的。因此，上與諸佛相合，便會因憐憫眾生而興起慈悲之心，應機施教，成就眾生，就是下文所說的三十二應。下與群生相合，所以知道眾生的悲哀仰慕，隨之救助拔除，就是下文所說的十四無畏。
世尊，若諸菩薩入三摩地（Samadhi，禪定）（直至）而為說法，令其解脫。
三十二應所指的對象，包括四聖六凡。四聖：一、佛（Buddha），二、辟支佛（Pratyeka-buddha），三、緣覺（Pratyayabuddha），四、聲聞（Sravaka）。凡四種解脫。佛，通過修正定而取得正果，殊勝的理解顯現圓滿。辟支佛以下都可稱為有學小聲聞，寂靜微妙光明，殊勝微妙顯現圓滿，稱為獨覺。緣覺，觀察十二因緣而悟道，緣所緣的自性，殊勝微妙顯現圓滿。聲聞，證得四諦空性，修道入滅，殊勝的自性顯現圓滿。解脫與成就不同，解脫則有超越進步的含義，成就只是成就其所能之事而已。這是聖人因
【English Translation】 English version: Dwelling. But being aware of what is perceived, if one can realize emptiness, then the awareness of emptiness will be perfectly accomplished. If there is still 'awareness' remaining, further reaching the state where both awareness and what is perceived are empty, and emptiness itself is extinguished, then as the phenomena of arising and ceasing are extinguished, the state of tranquil extinction will appear before one's eyes. When cultivation reaches this level, the perfect and unobstructed wisdom body can be said to have reached its ultimate state. According to the meaning of this passage, it takes the complete extinction of emptiness as its principle, and the effort of cultivation has different levels of depth, which are the gradual stages of a sage's cultivation, which is the same meaning as the words 'observing emptiness as also empty, and stillness where there is nothing to be still' in the Sutra of Perfect Enlightenment. 'Extinguishing' is extinguishing what is to be extinguished, 'emptying' is emptying what has been extinguished, and 'annihilating' is annihilating what has been emptied. 'Annihilation' has two meanings: one is annihilation in relation to arising, and the other is annihilation in relation to non-arising. Therefore, it is said that 'when arising and ceasing are extinguished, tranquil extinction appears', which is what the Nirvana Sutra calls 'when arising and ceasing are extinguished, tranquil extinction is bliss'. Wenling divides this into four meanings: 1. extinguishing the dust of the past, 2. purifying the inner roots, 3. emptying the wisdom of observation, and 4. annihilating the truth of suffering. His explanation is very reasonable.
Suddenly transcending the world and beyond (until) manifesting thirty-two forms in all lands.
Since the roots and objects are perfectly integrated, neither the world nor what is beyond the world can limit or obstruct them, and all the ten directions of the Dharma realm are perfectly bright and clear. Therefore, uniting with all the Buddhas above, one will arise compassion out of pity for beings, teaching according to their capacity and accomplishing them, which is what is meant by the thirty-two manifestations mentioned below. Uniting with all beings below, one knows their sorrow and longing, and accordingly rescues and delivers them, which is what is meant by the fourteen fearlessnesses mentioned below.
World Honored One, if all Bodhisattvas enter Samadhi (禪定) (until) and expound the Dharma for them, causing them to be liberated.
The objects referred to by the thirty-two manifestations include the four noble ones and the six realms of ordinary beings. The four noble ones are: 1. Buddha (佛), 2. Pratyeka-buddha (辟支佛), 3. Pratyayabuddha (緣覺), and 4. Sravaka (聲聞). There are four kinds of liberation. The Buddha attains the right fruit through correct concentration, and the excellent understanding manifests perfectly. Those below Pratyeka-buddha can be called small Sravakas who are still learning, with tranquil and subtle brightness, and excellent subtlety manifesting perfectly, called solitary awakeners. Pratyayabuddhas awaken to the Way by observing the twelve links of dependent origination, with the nature of what is conditioned and what conditions manifesting perfectly. Sravakas realize the emptiness of the Four Noble Truths, cultivate the Way and enter extinction, with the excellent nature manifesting perfectly. Liberation and accomplishment are different. Liberation has the meaning of transcendence and progress, while accomplishment only accomplishes what one is capable of. This is because the sages
材而篤之教也。
若諸眾生欲心明悟(至)無作妙力自在成就。
△六凡 一梵王 二帝釋天主(釋提桓因) 三自在天身(欲頂他化自在天) 四大自在天身(色頂摩醘首羅) 五天大將軍(帝釋上將)四天主身(臣于帝釋) 六四天太子身(那吒太子之類) 凡六成就。
△二人 一人王(皇帝及邦國小臣) 二長者(有十德為世所推讓) 三居士(愛談名理) 四宰官(剖斷邦邑) 凡四成就。
一婆羅門(梵志術數) 凡一成就。
一比丘僧 二比丘尼(出家修行) 凡二成就。
一優婆塞(近事男) 二優婆夷(近事女在家修行) 凡二成就。
一婦女身(主婦以下至婆羅門。女主即后妃也。命婦即公侯之妻。大家后妃之傅) 凡一成就。
一童男 二童女 凡二成就 以上共十二成就。
△三八部神 一諸天 二諸龍 三藥叉(夜義) 四乾闥婆(高竿樂神) 五阿修羅(魔王) 六緊那羅(歌神頭有二角) 七摩呼羅伽(蟒身) 八迦樓那(金翅鳥此脫) 凡八成就。
一人(通指眾生樂修人道者) 二非人(通指有形無形有想無想休咎精明空散消沉之類) 凡二成就 以上共三十二成就。
觀世音慈悲之心。無不護念。圓通之
【現代漢語翻譯】 現代漢語譯本： 用合適的教材來教導他們。
如果這些眾生想要明白覺悟（達到）無為的奇妙力量，自在地成就。
△六凡：一、梵王（Brahma-rāja，色界諸天之王）；二、帝釋天主（Śakra-devānām-Indra，三十三天之主）；三、自在天身（Īśvara，欲界頂天的他化自在天）；四、大自在天身（Mahēśvara，色界頂天的摩醯首羅天）；五、天大將軍（帝釋天的上將）；六、四天王身（四大天王，臣服於帝釋天）；七、四天太子身（Nata太子之類）。總共六種成就。
△二人：一、人王（Rājan，皇帝以及邦國的小臣）；二、長者（Gṛhapati，具有十種德行而被世人推崇的人）；三、居士（Upāsaka，喜愛談論名理的人）；四、宰官（Amatya，判決邦邑事務的官員）。總共四種成就。
一、婆羅門（Brāhmaṇa，精通梵志的法術）。總共一種成就。
一、比丘僧（Bhikṣu-saṃgha，出家修行的僧人）；二、比丘尼（Bhikṣuṇī，出家修行的女尼）。總共兩種成就。
一、優婆塞（Upāsaka，近事男，在家修行的男子）；二、優婆夷（Upāsikā，近事女，在家修行的女子）。總共兩種成就。
一、婦女身（Strī，主婦以下至婆羅門婦女。女主即后妃，命婦即公侯之妻，大家后妃的輔佐）。總共一種成就。
一、童男（Kumāra）；二、童女（Kumārī）。總共兩種成就。以上共十二種成就。
△三、八部神：一、諸天（Deva）；二、諸龍（Nāga）；三、藥叉（Yakṣa，夜叉）；四、乾闥婆（Gandharva，天上的樂神）；五、阿修羅（Asura，魔王）；六、緊那羅（Kiṃnara，歌神，頭上長有兩角）；七、摩呼羅伽（Mahoraga，蟒身）；八、迦樓羅（Garuḍa，金翅鳥）。總共八種成就。
一、人（Manuṣya，泛指樂於修習人道的眾生）；二、非人（Amanushya，泛指有形無形、有想無想、休咎精明、空散消沉之類）。總共兩種成就。以上共三十二種成就。
觀世音菩薩（Avalokiteśvara）慈悲之心，無不護念，圓通之境。 English version: Using appropriate materials to teach them.
If these sentient beings desire to clearly awaken (to attain) the wondrous power of non-action, freely accomplishing it.
△Six realms of ordinary beings: 1. Brahma-rāja (梵王, King of the Brahma heavens in the Form Realm); 2. Śakra-devānām-Indra (帝釋天主, Lord of the Thirty-three Heavens); 3. Īśvara (自在天身, the Paranirmita-vaśavartin Heaven at the peak of the Desire Realm); 4. Mahēśvara (大自在天身, the Akaniṣṭha Heaven at the peak of the Form Realm); 5. Great Heavenly General (天大將軍, a high-ranking general under Śakra); 6. Four Heavenly Kings (四天王身, subordinate to Śakra); 7. Princes of the Four Heavenly Kings (四天太子身, such as Prince Nata). A total of six types of accomplishments.
△Two types of people: 1. Rājan (人王, emperors and minor officials of kingdoms); 2. Gṛhapati (長者, elders possessing ten virtues and respected by the world); 3. Upāsaka (居士, laymen who enjoy discussing philosophical principles); 4. Amatya (宰官, officials who judge affairs of states). A total of four types of accomplishments.
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Brāhmaṇa (婆羅門, skilled in Brahmanical arts and numerology). A total of one type of accomplishment.
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Bhikṣu-saṃgha (比丘僧, monks who have left home to practice); 2. Bhikṣuṇī (比丘尼, nuns who have left home to practice). A total of two types of accomplishments.
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Upāsaka (優婆塞, laymen who are close to the teachings, practicing males); 2. Upāsikā (優婆夷, laywomen who are close to the teachings, practicing females). A total of two types of accomplishments.
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Strī (婦女身, women from housewives down to Brahman women. The 'female ruler' refers to empresses and consorts; 'titled ladies' refer to the wives of dukes and marquises; 'great ladies' are the assistants of empresses and consorts). A total of one type of accomplishment.
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Kumāra (童男, young boys); 2. Kumārī (童女, young girls). A total of two types of accomplishments. The above totals twelve types of accomplishments.
△Three, the Eight Classes of Gods and Demigods: 1. Deva (諸天, gods); 2. Nāga (諸龍, dragons); 3. Yakṣa (藥叉, night-goers); 4. Gandharva (乾闥婆, celestial musicians); 5. Asura (阿修羅, demon kings); 6. Kiṃnara (緊那羅, celestial musicians with horns on their heads); 7. Mahoraga (摩呼羅伽, serpent-bodied beings); 8. Garuḍa (迦樓羅, golden-winged birds). A total of eight types of accomplishments.
- Manuṣya (人, generally referring to sentient beings who enjoy cultivating the human path); 2. Amanushya (非人, generally referring to beings with or without form, with or without thought, auspicious or inauspicious, intelligent or dull, scattered or dissipated). A total of two types of accomplishments. The above totals thirty-two types of accomplishments.
The compassionate heart of Avalokiteśvara (觀世音菩薩) protects and cherishes all without exception, reaching the state of perfect penetration.
【English Translation】 Using appropriate materials to teach them. If these sentient beings desire to clearly awaken (to attain) the wondrous power of non-action, freely accomplishing it. △Six realms of ordinary beings: 1. Brahma-rāja (梵王, King of the Brahma heavens in the Form Realm); 2. Śakra-devānām-Indra (帝釋天主, Lord of the Thirty-three Heavens); 3. Īśvara (自在天身, the Paranirmita-vaśavartin Heaven at the peak of the Desire Realm); 4. Mahēśvara (大自在天身, the Akaniṣṭha Heaven at the peak of the Form Realm); 5. Great Heavenly General (天大將軍, a high-ranking general under Śakra); 6. Four Heavenly Kings (四天王身, subordinate to Śakra); 7. Princes of the Four Heavenly Kings (四天太子身, such as Prince Nata). A total of six types of accomplishments. △Two types of people: 1. Rājan (人王, emperors and minor officials of kingdoms); 2. Gṛhapati (長者, elders possessing ten virtues and respected by the world); 3. Upāsaka (居士, laymen who enjoy discussing philosophical principles); 4. Amatya (宰官, officials who judge affairs of states). A total of four types of accomplishments. 1. Brāhmaṇa (婆羅門, skilled in Brahmanical arts and numerology). A total of one type of accomplishment. 1. Bhikṣu-saṃgha (比丘僧, monks who have left home to practice); 2. Bhikṣuṇī (比丘尼, nuns who have left home to practice). A total of two types of accomplishments. 1. Upāsaka (優婆塞, laymen who are close to the teachings, practicing males); 2. Upāsikā (優婆夷, laywomen who are close to the teachings, practicing females). A total of two types of accomplishments. 1. Strī (婦女身, women from housewives down to Brahman women. The 'female ruler' refers to empresses and consorts; 'titled ladies' refer to the wives of dukes and marquises; 'great ladies' are the assistants of empresses and consorts). A total of one type of accomplishment. 1. Kumāra (童男, young boys); 2. Kumārī (童女, young girls). A total of two types of accomplishments. The above totals twelve types of accomplishments. △Three, the Eight Classes of Gods and Demigods: 1. Deva (諸天, gods); 2. Nāga (諸龍, dragons); 3. Yakṣa (藥叉, night-goers); 4. Gandharva (乾闥婆, celestial musicians); 5. Asura (阿修羅, demon kings); 6. Kiṃnara (緊那羅, celestial musicians with horns on their heads); 7. Mahoraga (摩呼羅伽, serpent-bodied beings); 8. Garuḍa (迦樓羅, golden-winged birds). A total of eight types of accomplishments. 1. Manuṣya (人, generally referring to sentient beings who enjoy cultivating the human path); 2. Amanushya (非人, generally referring to beings with or without form, with or without thought, auspicious or inauspicious, intelligent or dull, scattered or dissipated). A total of two types of accomplishments. The above totals thirty-two types of accomplishments. The compassionate heart of Avalokiteśvara (觀世音菩薩) protects and cherishes all without exception, reaching the state of perfect penetration.
力。無不加被。故下復有十四無畏功德。而此菩薩。于娑婆世界。號之為施無畏者。無畏何以施人。蓋由己之真性妙圓。十方洞達。以故形神俱妙。隔閡潛通。所謂保始之徴。無懼之實。一夫雄入於九軍故。十方國土一有信心稱名。則此菩薩。便以威神之力。加而被之。使之心無恐怖。而其人蓋不自知也。普門品。世尊偈答無盡意菩薩。與此同旨。
世尊我復以此聞熏聞修(至)觀其音聲即得解脫。
此下具舉十四無畏功德。言自在菩薩三摩地中由聞思修而入者。原有此等無畏功德。故能以此普施於人。使苦惱眾生。各得解脫。不自觀音。以觀觀者。此菩薩心法也。不自觀音。即前所謂聞中入流而亡所入者也。以觀觀者。倒旋聞機。返照自性。則見空覺極圓。覺所空滅。寂滅現前。原無掛礙恐怖。又何苦厄之不我度哉。故能依怙眾生。即得解脫。觀其音聲。音謂梵音。海潮音。勝彼世間音也。以觀觀者。觀乃真觀。清凈觀。廣大智慧觀也。與普門偈答。同一旨趣。
二者知見旋復令諸眾生(至)大水所漂水不能溺。
旋復者。返照自性也。知見者。火之屬也。觀聽者。水之屬也。楞嚴后卷。見業交則見猛火。聞業交則見波濤。發真歸空。則其人已無水火之業。業緣不作。則內無所召。故外無
【現代漢語翻譯】 現代漢語譯本： 力量，無不加持庇佑。因此下面又有十四種無畏功德。而這位菩薩，在娑婆世界，號稱為施無畏者。無畏從何而來施予他人？大概是因為他自身的真性妙圓，十方通達，因此形神俱妙，隔閡潛通，這就是所謂的保始之徵，無懼之實，一人之勇可以雄視九軍。因此，十方國土只要有一人有信心稱念觀音菩薩的名號，這位菩薩便以威神之力，加以庇佑，使他心中沒有恐怖，而那個人大概自己也不知道。在《普門品》中，世尊用偈語回答無盡意菩薩，與此同旨。
世尊，我再用這聞熏聞修（乃至）觀其音聲即得解脫。
以下具體列舉十四種無畏功德。說自在菩薩在三摩地中由聞思修而入，原本就有這些無畏功德，所以能夠用這些功德普遍施予他人，使受苦惱的眾生，各自得到解脫。不是（用外在的）觀音去觀（外在的）觀者，這是菩薩的心法。不是（用外在的）觀音，就是前面所說的聞中入流而亡所入。以觀觀者，是倒旋聞機，返照自性，就能見到空覺極其圓滿，覺所空滅，寂滅現前，原本就沒有掛礙恐怖，又有什麼苦厄不能被我度過呢？所以能夠依怙眾生，就能得到解脫。觀其音聲，音指的是梵音（Brahma-svara，清凈的音聲），海潮音（ocean-tide sound，如海潮般的音聲），勝過世間一切音聲。以觀觀者，觀是真觀（true observation，真實的觀察），清凈觀（pure observation，清凈的觀察），廣大智慧觀（vast wisdom observation，廣大的智慧觀察）。與《普門品》中的偈語回答，是同一個旨趣。
二者，知見旋復，令諸眾生（乃至）大水所漂，水不能溺。
旋復，是返照自性。知見，屬於火。觀聽，屬於水。《楞嚴經》后卷說，見業交織則見到猛火，聞業交織則見到波濤。發起真性迴歸空性，那麼這個人已經沒有水火之業。業緣不生，那麼內心沒有所召，所以外在沒有
【English Translation】 English version: His power is all-pervasive, and He bestows blessings upon all. Therefore, there are also fourteen fearlessness-bestowing merits. This Bodhisattva is known as the 'Fearlessness Bestower' in the Saha world (Saha World, the world of suffering). From where does fearlessness come to be bestowed upon others? It is because His true nature is wonderfully complete and penetrates all directions. Therefore, His form and spirit are both wondrous, and barriers are subtly overcome. This is the so-called sign of preserving the beginning and the reality of fearlessness. The courage of one man can dominate nine armies. Therefore, if a single person in the ten directions calls upon the name of this Bodhisattva with faith, this Bodhisattva will bestow His majestic power upon them, causing them to have no fear in their hearts, and that person may not even know it themselves. In the Universal Gate Chapter (referring to the 'Universal Gate Chapter' of the Lotus Sutra), the World Honored One (referring to Buddha) answers Bodhisattva Inexhaustible Intent (Bodhisattva Inexhaustible Intent, a Bodhisattva) with a verse that shares the same meaning.
World Honored One, I further use this hearing-infused hearing-cultivation (up to) observing its sound, one immediately attains liberation.
Below are specifically listed the fourteen fearlessness-bestowing merits. It is said that the自在菩薩 (Lord of Freedom Bodhisattva) who enters samadhi (Samadhi, a state of meditative consciousness) through hearing, thinking, and cultivating originally possesses these fearlessness-bestowing merits. Therefore, He is able to universally bestow these merits upon others, enabling suffering beings to each attain liberation. It is not (using an external) Avalokiteśvara (Avalokiteśvara, the Bodhisattva of Compassion) to observe (an external) observer; this is the Bodhisattva's mind-dharma. Not (using an external) Avalokiteśvara is what was previously referred to as 'entering the stream of hearing and forgetting what is entered.' 'Using observation to observe' is to reverse the hearing faculty and reflect upon one's own nature. Then one sees that the emptiness-awareness is extremely complete, and what is emptied by awareness is extinguished. Tranquility manifests before one, and originally there are no hindrances or fears. What suffering or calamity cannot be overcome by me? Therefore, being able to rely on beings, one immediately attains liberation. 'Observing its sound,' the sound refers to the Brahma-svara (Brahma-svara, pure sound), the ocean-tide sound (ocean-tide sound, sound like ocean tide), surpassing all sounds of the world. 'Using observation to observe,' observation is true observation (true observation, real observation), pure observation (pure observation, pure observation), and vast wisdom observation (vast wisdom observation, vast wisdom observation). It shares the same meaning as the verse reply in the Universal Gate Chapter.
Secondly, knowing and seeing revolve and restore, causing all beings (up to) being carried away by great water, the water cannot drown them.
Revolving and restoring is reflecting upon one's own nature. Knowing and seeing belong to fire. Observing and listening belong to water. The latter part of the Shurangama Sutra (Shurangama Sutra, a major Mahayana Buddhist scripture) says that when the karma of seeing intertwines, one sees fierce fire; when the karma of hearing intertwines, one sees waves. If one arouses true nature and returns to emptiness, then that person no longer has the karma of water and fire. If karmic conditions do not arise, then there is no inner summons, so there is no external
所偶。而水火自無焚溺之虞。此處還作內境說者。殊勝菩薩有此能事。故能以此加被於人。普門偈云。假使興害意。推落大火坑。念彼觀音力。火坑變成池。或漂流巨海。龍魚諸鬼難。念彼觀音力。波浪不能沒。是此意也。嘗觀今之師巫邪術。有所謂鐵布衫法者。其咒甚鄙猥。但朝夕祭賽。吞符持行之久。每一舉咒。身中自覺有物作梗。以試刀劍棍棒。任其斫擊。而體不能傷。況菩薩之威神。不可思議者乎。此實理實事。但信之不足者。有不信耳。
四者斷滅妄想心無殺害(至)入諸鬼國鬼不能害。
普門偈云。或遇惡羅剎毒龍諸鬼等。念彼觀音力。時悉不敢害。溫陵雲。心無所召。故境不能為。旨其是矣。
五者熏聞成聞六根消復(至)亦如吹光性無搖動。
以聞慧熏其聞根。以成圓聞。一根既圓。則六根消復。同於聲聽。無復形礙。雖使加以兵刃。猶如割水吹光。性無動搖。兵無所施其刃也。故段段尋壞。普門偈云。或遭王難苦。臨刑欲壽終。念彼觀音力。刀尋段段壞。是也。
六者聞熏精明明遍法界(至)雖近其旁目不能視。
聞熏精明。圓光通達。故幽暗之鬼尚不能以惡眼視之。況復加害。藥叉三種。一在地。一在天。一在虛空。羅剎女住海中。鳩槃茶魘魅鬼。毗舍遮
【現代漢語翻譯】 現代漢語譯本： 即使是偶然情況。水火自然沒有焚燒或溺水的危險。如果此處還以內境來解釋，那是因為殊勝菩薩有這種能力，所以能夠以此加持於人。《普門偈》說：『假使興害意，推落大火坑，念彼觀音力，火坑變成池。或漂流巨海，龍魚諸鬼難，念彼觀音力，波浪不能沒。』就是這個意思。我曾經觀察到現在的師巫邪術，有所謂的鐵布衫法，他們的咒語非常鄙俗低劣，但早晚祭祀，吞符並長期施行，每次唸咒，身體中自覺有東西阻擋，用刀劍棍棒試驗，任憑砍擊，身體也不能受傷。更何況菩薩的威神之力，是不可思議的呢？這確實是真實的道理和真實的事情，只是不相信的人，才不會相信罷了。
四者，斷滅妄想心，無殺害（至）入諸鬼國鬼不能害。
《普門偈》說：『或遇惡羅剎（Rākṣasa，惡鬼）毒龍諸鬼等，念彼觀音力，時悉不敢害。』溫陵說：『心無所召，故境不能為。』說的就是這個道理。
五者，熏聞成聞，六根消復（至）亦如吹光性無搖動。
用聞慧熏習聞根，以成就圓滿的聞性。一根既然圓滿，那麼六根就都消融恢復，等同於聲塵的聽聞，不再有形體的阻礙。即使加以兵刃，也猶如切割水流、吹拂光芒，其本性不會動搖，兵器也無處施展其鋒刃。所以（刀）一段一段地尋壞。《普門偈》說：『或遭王難苦，臨刑欲壽終，念彼觀音力，刀尋段段壞。』說的就是這個意思。
六者，聞熏精明，明明遍法界（至）雖近其旁目不能視。
聞熏精明，圓光通達，所以幽暗的鬼尚且不能用惡眼視之，更何況是加以傷害。藥叉（Yakṣa）有三種：一在地，一在天，一在虛空。羅剎女（Rākṣasī）住在海中。鳩槃茶（Kumbhāṇḍa）是魘魅鬼，毗舍遮（Piśāca）是...
【English Translation】 English version: Even in accidental situations, water and fire naturally pose no danger of burning or drowning. If one still interprets this in terms of the inner realm, it is because the Supremely Virtuous Bodhisattva possesses this ability and can thereby bestow blessings upon others. The 'Universal Gate Verse' states: 'Suppose someone with malicious intent pushes one into a great fire pit; by reciting the power of Avalokiteśvara (Guānyīn, the Bodhisattva of Compassion), the fire pit transforms into a pond. Or, if one drifts in the vast ocean, facing the difficulties of dragons, fish, and various ghosts; by reciting the power of Avalokiteśvara, the waves cannot submerge one.' This is the meaning. I have observed that contemporary sorcerers and practitioners of heterodox arts employ what is called the 'Iron Shirt' technique. Their incantations are extremely vulgar and base, but through morning and evening sacrifices, swallowing talismans, and prolonged practice, each time they chant, they feel something obstructing them within their bodies. When tested with knives, swords, clubs, and staves, no matter how they are struck, their bodies cannot be harmed. How much more inconceivable is the majestic spiritual power of a Bodhisattva? This is truly a real principle and a real event; only those who lack faith will disbelieve it.
Fourth, severing deluded thoughts, the mind is without killing (to) entering the realms of ghosts, ghosts cannot harm.
The 'Universal Gate Verse' states: 'Or encountering evil Rākṣasas (Rākṣasa, a type of demon), poisonous dragons, and various ghosts; by reciting the power of Avalokiteśvara, at that time, they all dare not harm.' Wenling said: 'If the mind does not summon them, then the environment cannot act upon it.' This is the essence of the matter.
Fifth, perfuming hearing, accomplishing perfect hearing, the six roots dissolve and revert (to) also like blowing on light, the nature is without shaking.
Using the wisdom of hearing to perfume the root of hearing, thereby accomplishing perfect hearing. Once one root is perfected, then all six roots dissolve and revert, becoming the same as hearing sounds, without the obstruction of form. Even if weapons are applied, it is like cutting water or blowing on light; its nature does not waver, and the weapon has nowhere to apply its edge. Therefore, (the knife) breaks apart piece by piece. The 'Universal Gate Verse' states: 'Or encountering the suffering of royal punishment, facing execution and nearing the end of life; by reciting the power of Avalokiteśvara, the knife immediately breaks apart piece by piece.' This is the meaning.
Sixth, perfuming hearing, refining brightness, the brightness pervades the entire Dharma Realm (to) even if near one's side, the eyes cannot see.
Perfuming hearing refines brightness, and the perfect light penetrates everywhere. Therefore, even dark ghosts cannot look upon one with evil eyes, let alone inflict harm. There are three types of Yakṣas (Yakṣa, a type of spirit): one on the ground, one in the sky, and one in empty space. Rākṣasīs (Rākṣasī, a female demon) dwell in the sea. Kumbhāṇḍas (Kumbhāṇḍa, a type of demon) are nightmare ghosts, and Piśācas (Piśāca, a flesh-eating demon) are...
啖精氣鬼。富單那熱病鬼。
七者音性圓消觀聽返入(至)禁系伽鎖所不能著。
觀聽返入。離諸塵妄。故枷鎖之厄。自不能著。普門偈云。或囚禁枷鎖。手足被杻械。念彼觀音力。釋然得解脫。是也。
八者滅音圓聞遍生慈力(至)經過險路賊不能劫。
滅音圓聞。交通成和。遍生慈力。或有眾生。赍持重寶。經過險路。一稱其名。即得解脫。意與普門偈同。
九者熏聞離塵色所不劫(至)多淫眾生遠離貪慾。
眾生以欲習合塵。每為聲色所劫。菩薩熏聞離塵。能令多淫眾生。遠離聲色。雖有妖艷。亶不能劫。溫陵雲。性成則欲愛乾枯。離塵則根境不偶。是也。
十者純音無塵根境圓融(至)忿恨眾生離諸瞋恚。
無對故能離恚。
十一者消塵旋明法界身心(至)諸阿顛迦永離癡暗。
旋明故能離癡。阿顛迦此云無善心。內業有十。而淫恚癡為甚。故舉以例余。具見普門品。
十二者融形復聞不動道場(至)誕生福德智慧之男。
男以稟受為能。女以順承為德。菩薩之於法王亦復如是。形融則隔閡潛通。聞復則真性旋復。故能不動道場。而能涉入法界。供養十方諸佛。各各稟受。其法嗣為法子。將見福德以供佛。而益增智慧。以稟法而
【現代漢語翻譯】 現代漢語譯本 啖精氣鬼（專門吸食精氣的鬼）。富單那熱病鬼（引起熱病的鬼）。
七、音性圓融消散，觀聽返歸本源（以至於），禁錮捆綁的刑具都無法加身。
觀聽返歸本源，遠離各種塵世虛妄，所以枷鎖的災難自然無法加身。《普門品》的偈頌說：『或者被囚禁枷鎖，手腳被刑具束縛，唸誦觀音菩薩的力量，立刻就能得到解脫。』說的就是這個道理。
八、滅除聲音，圓滿聽聞，普遍產生慈悲的力量（以至於），經過危險的道路，盜賊也不能搶劫。
滅除聲音，圓滿聽聞，交通融合成和諧，普遍產生慈悲的力量。或者有眾生，攜帶貴重的財寶，經過危險的道路，只要唸一聲觀音菩薩的名號，就能得到解脫。意思與《普門品》的偈頌相同。
九、熏習聽聞，遠離塵垢，美色都不能迷惑（以至於），使淫慾心重的眾生遠離貪慾。
眾生因為貪戀慾望的習氣而與塵世結合，常常被聲色所迷惑。菩薩熏習聽聞，遠離塵垢，能夠使淫慾心重的眾生，遠離聲色。即使有妖艷的美色，也不能迷惑。《溫陵》說：『本性成就，那麼慾望和愛戀就會乾枯；遠離塵垢，那麼根和境就不會相遇。』說的就是這個道理。
十、純凈的聲音沒有塵垢，根和境圓融無礙（以至於），使充滿忿恨的眾生遠離各種嗔恚。
因為沒有對立，所以能夠遠離嗔恚。
十一、消滅塵垢，迴轉光明，法界身心（以至於），使各種阿顛迦（沒有善心的人）永遠遠離愚癡和黑暗。
迴轉光明，所以能夠遠離愚癡。阿顛迦，這裡的意思是沒有善心。內在的惡業有十種，而淫慾、嗔恚、愚癡最為嚴重，所以舉這三者為例。《普門品》中對此有詳細的闡述。
十二、融合形體，恢復聽聞，在不動的道場（以至於），誕生具有福德和智慧的男孩。
男孩以稟受為能力，女孩以順從為德行。菩薩對於法王也是這樣。形體融合，那麼隔閡就能潛移默化地溝通；聽聞恢復，那麼真性就能迴轉恢復。所以能夠在不動的道場，而能夠涉入法界，供養十方諸佛，各自稟受佛法，他們的法嗣就是法子，將要用福德來供養佛，並且增加智慧，來稟受佛法。
【English Translation】 English version Dàn jīng qì guǐ (精氣鬼) (ghosts that feed on vital essence). Fù dān nà rè bìng guǐ (富單那熱病鬼) (ghosts that cause fever).
- When the nature of sound is perfectly dissolved and hearing returns to its source, fetters and shackles cannot bind.
When hearing returns to its source, it is free from all worldly delusions, so the calamity of shackles cannot bind it. The verse in the 'Universal Gate Chapter' says: 'Or imprisoned in shackles, with hands and feet bound by fetters, by reciting the power of Avalokiteśvara, one is immediately liberated.' This is the meaning.
- When sound is extinguished and perfect hearing generates universal compassion, thieves cannot rob one on dangerous roads.
When sound is extinguished and perfect hearing harmonizes, it generates universal compassion. If there are beings carrying precious treasures on dangerous roads, by reciting the name of Avalokiteśvara once, they can be liberated. The meaning is the same as the verse in the 'Universal Gate Chapter'.
- When hearing is purified and free from dust, beauty cannot seduce, enabling beings with strong lust to be free from desire.
Beings are bound to the world by their attachment to desire and are often seduced by sights and sounds. When a Bodhisattva purifies hearing and is free from dust, they can enable beings with strong lust to be free from sights and sounds. Even if there is enchanting beauty, it cannot seduce. 'Wenling' says: 'When nature is perfected, desire and love will wither; when free from dust, the root and object will not meet.' This is the meaning.
- When pure sound is free from dust and the root and object are perfectly integrated, it enables beings full of anger to be free from all hatred.
Because there is no opposition, one can be free from hatred.
- When dust is eliminated and light is turned inward, the Dharma realm of body and mind enables all Adhammikas (阿顛迦) (those without good intentions) to be forever free from ignorance and darkness.
Turning the light inward enables one to be free from ignorance. Adhammika here means those without good intentions. There are ten kinds of internal evil deeds, and lust, hatred, and ignorance are the most serious, so these three are taken as examples. The 'Universal Gate Chapter' has a detailed explanation of this.
- When form is integrated and hearing is restored in the immovable Bodhimanda (道場) (place of enlightenment), it gives birth to sons of fortune and wisdom.
A boy's ability lies in receiving, and a girl's virtue lies in obedience. The same is true of a Bodhisattva to the Dharma King. When form is integrated, barriers can be subtly communicated; when hearing is restored, true nature can be restored. Therefore, one can be in the immovable Bodhimanda and enter the Dharma realm, making offerings to Buddhas in the ten directions, each receiving the Dharma, and their Dharma heirs are Dharma sons, who will use fortune to make offerings to the Buddha and increase wisdom to receive the Dharma.
益長。能令無子法界眾生求男得男。福德智慧。即與我同。
十三者六根圓通明照無二(至)眾人愛敬有相之女。
六根圓通。明照不二。是以十方法界。含攝於大圓鏡智之中。而如來真空藏體。秘密法門。領受無失。有女道焉。能令法界眾生求女生女。端正有相。亦與我同。蓋彼以真感。此以真應。生男生女。安得不與之同乎。按白衣咒。南無喝啰怛那哆啰夜耶南無阿利耶婆嚧羯帝鑠缽啰耶菩提薩埵婆耶摩訶薩埵婆耶摩訶迦嚧尼迦耶唵哆利哆唎咄哆唎咄咄哆唎咄咄咄哆唎娑婆訶(樂官本)。
十四者此三千大千世界(至)施無畏力福備眾生。
三千大千世界。百億剎土。即有百億日月。百億剎土即有百億法王。垂範立教。各各不同。故有六十二億恒河沙菩薩。其大較也。我以修習耳根圓通微妙法門。含容法界。無不周遍。施以無畏功德。能令眾生持我名號。與彼供養恒河諸佛福等無異。眾不為多。一不為少。何以故。以圓通故。
世尊我又獲是圓通(至)故觀音名遍十方界。
前之現形。應求功德。猶可思議。此復說言不可思議功德。不可思議者。不見其跡。莫知其然。不可得而測度擬議之也。謂之無作功德。乃吾圓融清凈寶覺。能現眾多妙容。能說無邊神咒。其容其咒。具
【現代漢語翻譯】 現代漢語譯本： 益長。能令法界中沒有孩子的眾生祈求男孩便能得到男孩，其福德和智慧，就與我相同。 第十三種功德是六根圓通，光明照耀，沒有分別（直至）眾人喜愛敬重，具有美好相貌的女子。 六根圓通，光明照耀，沒有分別。因此，十方法界，都包含在大圓鏡智之中。而如來真空藏體，秘密法門，領受不會有絲毫缺失。如果祈求女孩，也能令法界眾生祈求女孩便能得到女孩，相貌端正美好，也與我相同。因為彼以真誠之心感應，此以真誠之心迴應，生男孩生女孩，怎麼能不與我相同呢？按白衣咒：南無喝啰怛那哆啰夜耶(Namo Ratna Trayaya) 南無阿利耶婆嚧羯帝鑠缽啰耶(Namo Arya Avalokiteshvaraya) 菩提薩埵婆耶(Bodhisattvaya) 摩訶薩埵婆耶(Mahasattvaya) 摩訶迦嚧尼迦耶(Mahakarunikaya) 唵(Om) 哆利哆唎(Tari Ture) 咄哆唎(Ture Ture) 咄咄哆唎(Ture Ture Ture) 咄咄咄哆唎(Ture Ture Ture Ture) 娑婆訶(Svaha)（樂官本）。 第十四種功德是這三千大千世界（直至）施予無畏的力量，福德完備，利益眾生。 三千大千世界，百億剎土（Buddhakshetra），就有百億個日月。百億剎土就有百億個法王（Dharma Raja），樹立典範，建立教義，各不相同。所以有六十二億恒河沙（Ganges river sand）數目的菩薩，這是大概的數目。我以修習耳根圓通的微妙法門，包含容納法界，沒有不周遍的。施予無畏的功德，能令眾生持念我的名號，與他們供養恒河沙數諸佛的福德相等沒有差異。眾多不會顯得多，一個也不會顯得少。為什麼呢？因為圓通的緣故。 世尊，我又獲得這種圓通（直至）所以觀音（Avalokiteshvara）的名號遍佈十方世界。 之前的現形，應求的功德，還可以思議。這裡又說不可思議的功德。不可思議，是說不見其軌跡，莫知其所以然，不可測度擬議的。這就叫做無作功德。乃是我的圓融清凈寶覺，能顯現眾多美妙的容貌，能說無邊的神咒。這些容貌和神咒，都具備
【English Translation】 English version: It further increases. It can enable sentient beings in the Dharma Realm who have no children to obtain sons if they seek them, and their blessings and wisdom will be the same as mine. The thirteenth is the perfect penetration of the six senses, with clear illumination and no duality (until) daughters who are loved and respected by all and possess auspicious features. The perfect penetration of the six senses, with clear illumination and no duality. Therefore, the ten directions of the Dharma Realm are contained within the Great Perfect Mirror Wisdom. And the Tathagata's (如來) true emptiness treasury body, the secret Dharma door, is received without loss. If one seeks daughters, it can also enable sentient beings in the Dharma Realm to obtain daughters if they seek them, with upright and auspicious features, also the same as mine. Because they respond with true sincerity, and this responds with true sincerity, whether giving birth to sons or daughters, how can it not be the same as mine? According to the White-Robed Dharani: Namo Ratna Trayaya (南無喝啰怛那哆啰夜耶) Namo Arya Avalokiteshvaraya (南無阿利耶婆嚧羯帝鑠缽啰耶) Bodhisattvaya (菩提薩埵婆耶) Mahasattvaya (摩訶薩埵婆耶) Mahakarunikaya (摩訶迦嚧尼迦耶) Om (唵) Tari Ture (哆利哆唎) Ture Ture (咄哆唎) Ture Ture Ture (咄咄哆唎) Ture Ture Ture Ture (咄咄咄哆唎) Svaha (娑婆訶) (Yueguan version). The fourteenth is that this three thousand great thousand worlds (until) bestows the power of fearlessness, blessings complete, benefiting sentient beings. In the three thousand great thousand worlds, hundreds of millions of Buddha-lands (剎土), there are hundreds of millions of suns and moons. In hundreds of millions of Buddha-lands, there are hundreds of millions of Dharma Kings (法王), setting examples and establishing teachings, each different. Therefore, there are sixty-two hundred million Ganges river sand (恒河沙) number of Bodhisattvas, which is a rough estimate. I, through cultivating the wonderful Dharma door of perfect penetration of the ear-sense, contain and encompass the Dharma Realm, without anything not being pervaded. Bestowing the merit of fearlessness, it can enable sentient beings who uphold my name to have blessings equal to those who make offerings to Buddhas as numerous as the sands of the Ganges River, without any difference. Many will not seem too many, and one will not seem too few. Why? Because of perfect penetration. World Honored One, I have also obtained this perfect penetration (until) therefore, the name of Avalokiteshvara (觀音) pervades the ten directions of the world. The previous manifestation, the merit of responding to requests, can still be conceived. Here it is said again that the merit is inconceivable. Inconceivable means that one does not see its traces, does not know its reasons, and cannot be measured or speculated. This is called uncreated merit. It is my perfect, pure, and precious awareness that can manifest many wonderful appearances and speak boundless divine mantras. These appearances and mantras all possess
足妙德。能以無畏。施於眾生。遍於國土。度其貪慳。使施妙寶。應其求請。畢諧所愿。蓋由我得耳根圓通三昧故。能成就菩提。斯為第一。
爾時世尊于師子座(至)梵唄詠歌自然敷奏(唄音拜)。
溫陵注前說圓通之法。此顯圓通之瑞而應之也。諸佛五體同放寶光者。表證性明極。則寶覺圓融。全體發現也。互相灌頂者。頂為圓極之相。表諸佛證性圓極。於此會中。菩薩羅漢。即二十四聖之儔。佛光亦灌其頂者。印其修證等無優劣也。林木池沼皆演法音交光相羅者。圓通現前。則一切聲是佛聲。一切色是佛色。無非悟入之處。無非圓通之理也。大眾普獲金剛三昧者。因此皆能破惑障。悟圓通也。天雨寶華。空現寶色。地隱山河。界含塵剎者。表證圓通性。則無作妙行自然分披。寶明空覺自然發現。有為習漏。當不復生。眾塵廓然。無復隔越也。梵唄詠歌自然敷奏者。能使法界永離眾苦。常得妙樂也。聖人所演圓通法門。奧旨妙利。詳悉若是。故眾瑞詳而應之。
△文殊說偈第二十二
於是如來告文殊師利(至)承佛威神說偈對佛。
覺海性澄圓圓澄覺元妙。
覺湛性海。本自澄圓。標其體也。圓澄之覺。妙乎萬物。標其用也。此人人本具之圓通。
元明照生所所立照
【現代漢語翻譯】 現代漢語譯本： 足妙德（指觀世音菩薩）。能夠以無畏的精神，施予眾生，遍及所有國土，幫助他們脫離貪婪和吝嗇，使他們樂於佈施珍貴的寶物，滿足他們的所有請求和願望。這都是因為我獲得了耳根圓通三昧的緣故，才能夠成就菩提。這是第一。
當時，世尊在師子座（佛的座位）上，諸佛五體同放寶光，照耀著整個世界。諸佛同時為所有菩薩摩訶薩灌頂。所有阿羅漢，包括二十四聖，都沐浴在佛光之中。林木池沼都演奏著佛法之音，光芒交織，相互輝映。所有大眾都獲得了金剛三昧。天空中降下寶華，顯現出珍貴的色彩。大地隱去了山河，世界包含了無數的微塵剎土。梵唄詠歌自然地演奏出來（唄音拜）。
溫陵的註釋說，前面講述了圓通的方法，這裡則顯現了圓通的祥瑞來回應它。諸佛五體同時放出寶光，表明證悟的自性光明到了極致，寶覺圓融，全體顯現。互相灌頂，頂是圓滿極致的象徵，表明諸佛證悟的自性圓滿到了極致。在這個法會上，菩薩羅漢，也就是二十四聖的同伴，佛光也灌注在他們的頭頂，印證他們的修行證悟是平等無差別的。林木池沼都演奏著佛法之音，光芒交織輝映，表明圓通現前，一切聲音都是佛的聲音，一切顏色都是佛的顏色，無處不是悟入之處，無處不是圓通的道理。大眾普遍獲得金剛三昧，因此都能破除迷惑和障礙，領悟圓通。天空中降下寶華，顯現出珍貴的色彩，大地隱去了山河，世界包含了無數的微塵剎土，表明證悟圓通的自性，則無作妙行自然地展現，寶明空覺自然地顯現，有為的習氣和漏洞，當不再產生，眾多塵埃廓然開朗，不再有隔閡。梵唄詠歌自然地演奏出來，能夠使法界永遠脫離眾多的痛苦，常常獲得美妙的快樂。聖人所演說的圓通法門，奧妙的旨意和利益，詳細完備就是這樣，所以眾多的祥瑞詳細地迴應它。
△文殊說偈第二十二
於是，如來告訴文殊師利（菩薩名）等菩薩和大眾，從座而起，整理衣服，合掌恭敬，面向佛陀，承蒙佛陀的威神之力，說偈頌來回答佛陀。
覺海（覺悟的海洋）的自性澄澈圓滿，圓滿澄澈的覺悟是萬物的本源。
覺悟湛然的自性之海，本來就是澄澈圓滿的，這是標明它的本體。圓滿澄澈的覺悟，是萬物的奧妙之源，這是標明它的作用。這就是人人本來就具備的圓通。
本源的光明照亮一切，在所照亮之處建立光明。
【English Translation】 English version: 'O Excellent Virtue (referring to Avalokiteśvara Bodhisattva), I am able to bestow fearlessness upon sentient beings, throughout all lands, delivering them from greed and stinginess, enabling them to joyfully give precious treasures, fulfilling their every request and wish. This is all because I have attained the Samadhi of Perfect Penetration through the Ear-Organ, and am thus able to accomplish Bodhi. This is the foremost.'
At that time, the World Honored One, upon the Lion Throne (Buddha's seat), the Five Bodies of all Buddhas emitted precious light, illuminating the entire world. The Buddhas simultaneously poured water on the crowns of all Bodhisattvas Mahasattvas. All Arhats, including the Twenty-four Sages, were bathed in the Buddha's light. Forests, trees, ponds, and marshes all played the sounds of Dharma, and the lights intertwined and reflected each other. All the great assembly attained the Vajra Samadhi. Precious flowers rained down from the sky, manifesting precious colors. The earth concealed mountains and rivers, and the world contained countless dust-mote lands. Brahma chants and songs naturally played (唄音拜).
Wenling's commentary says that the previous discourse explained the method of Perfect Penetration, and this reveals the auspicious signs of Perfect Penetration in response to it. The fact that the Five Bodies of all Buddhas simultaneously emit precious light indicates that the enlightened nature has reached its extreme, and the precious enlightenment is perfectly integrated, with the entire body manifesting. The mutual pouring of water on the crowns, the crown being a symbol of perfect extremity, indicates that the enlightened nature of all Buddhas has reached its extreme. In this assembly, the Bodhisattvas and Arhats, who are companions of the Twenty-four Sages, also have the Buddha's light poured on their crowns, confirming that their cultivation and realization are equal without superiority or inferiority. The forests, trees, ponds, and marshes all play the sounds of Dharma, and the lights intertwine and reflect each other, indicating that when Perfect Penetration manifests, all sounds are the Buddha's voice, and all colors are the Buddha's color, with nowhere not being a place of enlightenment, and nowhere not being the principle of Perfect Penetration. The great assembly universally attains the Vajra Samadhi, and thus can all break through delusion and obstacles, and comprehend Perfect Penetration. Precious flowers rain down from the sky, manifesting precious colors, the earth conceals mountains and rivers, and the world contains countless dust-mote lands, indicating that when the nature of Perfect Penetration is realized, the wonderful actions without effort naturally manifest, and the precious bright empty awareness naturally appears, the conditioned habits and leaks will no longer arise, and the numerous dusts will be clear and open, with no more separation. Brahma chants and songs naturally play, enabling the Dharma realm to be forever free from numerous sufferings, and constantly attain wonderful happiness. The Dharma door of Perfect Penetration expounded by the sages, its profound meaning and benefits, are detailed and complete in this way, so the numerous auspicious signs respond to it in detail.
△ Chapter Twenty-two: Mañjuśrī Speaks in Verse
Thereupon, the Tathagata addressed Mañjuśrī (Bodhisattva's name) and the other Bodhisattvas and the great assembly, rising from their seats, arranging their robes, joining their palms respectfully, facing the Buddha, and relying on the Buddha's majestic power, spoke verses to answer the Buddha.
The nature of the Ocean of Awareness is clear and perfect, the perfect clarity of awareness is the origin of all wonders.
The ocean of awareness, clear and still in nature, is originally clear and perfect, this marks its substance. The perfect clarity of awareness is the subtle origin of all things, this marks its function. This is the Perfect Penetration that everyone inherently possesses.
The original light illuminates all, establishing light in the illuminated places.
性亡。
從元妙中。忽起妄明。是曰元明。妄有所照。故生所。所謂覺非所明。因明立所也。所明既立。照性隨失。
迷妄有虛空因空立世界。
性真既隱。空覺遂分。根器二界。悉因頑迷妄想安立。
想澄成國土知覺乃眾生。
妄想凝結。則成無情國土。妄識知覺。則成有情眾生。則彼澄妙者。遂莫得而圓。莫得而通矣。
空生大覺中(至)漚滅空本無況復諸三有。
牒上迷澄圓而成根器。融根器則復歸澄圓。言大覺海中本絕空有。由微風飄鼓。妄發空漚。而諸有生焉。迷風既息。則空漚自滅。所依諸有遂不可得。而空覺圓融。復歸元妙矣。三有指微塵國中三有也。
歸元性無二(至)初心入三昧遲速不同倫。
二十五聖。同一圓通。故曰無二。其曰多門。方便法耳。在夫聖性。逆順皆通。不容料揀。其如初心。遲速隨宜。故須選擇。
色想結成塵精了不能徹如何不明徹於是獲圓通。
此下揀六塵也。言色能起。想結塵使。精性不徹。以故二十五聖所證之法門。若非有如來加被之力。焉獲圓通乎。終不如觀音耳根之妙也。
音聲離言語但伊名句味一非合一切雲何獲圓通。
聲性名句。語言意味。不該不遍。非是以一而含一切者。
【現代漢語翻譯】 現代漢語譯本 性亡： 從元妙之中，忽然生起虛妄的明，這叫做元明。虛妄有所照，所以產生『所』（客體）。這就是所謂的『覺』不是去照亮『所明』（被認知的事物），而是因為『明』（能認知的主體）的建立才有了『所』。當『所明』一旦建立，照的本性就隨之喪失。 迷妄產生虛空，因為虛空而建立世界。 當真實的本性隱沒，虛空和覺性就分離了。根身和器世界，都是因為頑固的迷惑和虛妄的想像而安立的。 想像澄清就形成國土，知覺就成為眾生。 虛妄的想像凝結，就形成無情的國土；虛妄的意識知覺，就形成有情的眾生。那麼，那澄澈玄妙的本性，就無法圓滿，無法通達了。 虛空中產生大覺（乃至）水泡消失，虛空原本就沒有，更何況是三有。 承接上面所說的迷惑澄澈而形成根身和器世界，融合根身和器世界就恢復澄澈玄妙。說在大覺海中本來就沒有虛空和實有。由於微風飄動，妄動而生起虛空的泡沫，各種實有就產生了。迷惑的風一旦停止，虛空的泡沫自然消失，所依賴的各種實有也就不可得了，而虛空和覺性圓融，又恢復到原本的玄妙狀態了。三有指的是微塵國土中的欲有、色有、無色有。 迴歸本源，自性沒有二致（乃至）初心進入三昧，遲緩和快速不同。 二十五位聖者，證得同一個圓通，所以說沒有二致。所說的多種法門，只是方便之法。對於聖人的自性來說，順逆都通達，不容許選擇。至於初學者，遲緩和快速要根據自身的情況，所以需要選擇。 色和想結合形成塵埃，精妙的覺性不能穿透，如何能夠明徹，從而獲得圓通？ 以下是選擇六塵。說色能生起，想能結合塵埃，使精妙的覺性不能穿透。因此，二十五位聖者所證得的法門，如果不是有如來的加持之力，怎麼能獲得圓通呢？終究不如觀音菩薩耳根圓通的妙法。 音聲脫離言語，只是名稱語句和味道，一不包含一切，如何獲得圓通？ 聲音的性質、名稱語句、語言意味，不包含一切，不是以一包含一切的。 English version 性亡 (Xing Wang): [The extinction of nature] From the primordial mystery, suddenly arises illusory brightness, which is called Yuan Ming (Primordial Brightness). Illusory brightness illuminates something, thus producing 'that which is illuminated' (the object). This is what is meant by 'Awareness does not illuminate what is to be illuminated; it is because of the establishment of illumination that the illuminated is established.' Once 'that which is illuminated' is established, the illuminating nature is lost. Delusion gives rise to emptiness; because of emptiness, worlds are established. When the true nature is hidden, emptiness and awareness become separated. The faculties and the world are all established due to stubborn delusion and false thoughts. When thought becomes clear, it forms lands; when awareness arises, it forms sentient beings. When false thoughts congeal, they form insentient lands; when false consciousness arises, it forms sentient beings. Then, that clear and wondrous nature cannot be perfected or penetrated. Within the Great Enlightenment, emptiness arises (up to) When a bubble disappears, emptiness originally does not exist; how much more so the Three Realms. Continuing from the above, delusion and clarity form the faculties and the world; merging the faculties and the world returns to clarity and mystery. It is said that within the Great Enlightenment, there is originally no emptiness or existence. Due to a gentle breeze stirring, false emptiness bubbles arise, and all existences are produced. When the deluded wind ceases, the emptiness bubbles naturally disappear, and the various existences they depend on become unattainable. Then, emptiness and awareness merge, returning to the original mystery. The Three Realms refer to the Desire Realm, Form Realm, and Formless Realm within a dust-mote land. Returning to the source, the nature is not twofold (up to) Beginners entering samadhi differ in speed. The twenty-five sages attain the same perfect penetration, so it is said to be not twofold. The many methods mentioned are merely expedient means. For the nature of a sage, both favorable and unfavorable paths are accessible, allowing no picking and choosing. As for beginners, speed varies according to their suitability, so selection is necessary. Form and thought combine to form dust; the subtle essence cannot penetrate. How can one not be clear and thus attain perfect penetration? The following is the selection of the six dusts. It is said that form can arise, and thought can combine with dust, causing the subtle essence not to penetrate. Therefore, the Dharma doors attained by the twenty-five sages, if not for the power of the Tathagata's blessing, how could they attain perfect penetration? Ultimately, it is not as wonderful as Avalokiteshvara's (Guanyin's) perfect penetration through the ear. Sound is separate from language, only names, phrases, and flavors; one does not encompass all. How can one attain perfect penetration? The nature of sound, names, phrases, linguistic meanings, do not encompass everything; it is not that one encompasses all.
【English Translation】 English version 性亡 (Xing Wang): [The extinction of nature] From the primordial mystery, suddenly arises illusory brightness, which is called Yuan Ming (Primordial Brightness). Illusory brightness illuminates something, thus producing 'that which is illuminated' (the object). This is what is meant by 'Awareness does not illuminate what is to be illuminated; it is because of the establishment of illumination that the illuminated is established.' Once 'that which is illuminated' is established, the illuminating nature is lost. Delusion gives rise to emptiness; because of emptiness, worlds are established. When the true nature is hidden, emptiness and awareness become separated. The faculties and the world are all established due to stubborn delusion and false thoughts. When thought becomes clear, it forms lands; when awareness arises, it forms sentient beings. When false thoughts congeal, they form insentient lands; when false consciousness arises, it forms sentient beings. Then, that clear and wondrous nature cannot be perfected or penetrated. Within the Great Enlightenment, emptiness arises (up to) When a bubble disappears, emptiness originally does not exist; how much more so the Three Realms. Continuing from the above, delusion and clarity form the faculties and the world; merging the faculties and the world returns to clarity and mystery. It is said that within the Great Enlightenment, there is originally no emptiness or existence. Due to a gentle breeze stirring, false emptiness bubbles arise, and all existences are produced. When the deluded wind ceases, the emptiness bubbles naturally disappear, and the various existences they depend on become unattainable. Then, emptiness and awareness merge, returning to the original mystery. The Three Realms refer to the Desire Realm, Form Realm, and Formless Realm within a dust-mote land. Returning to the source, the nature is not twofold (up to) Beginners entering samadhi differ in speed. The twenty-five sages attain the same perfect penetration, so it is said to be not twofold. The many methods mentioned are merely expedient means. For the nature of a sage, both favorable and unfavorable paths are accessible, allowing no picking and choosing. As for beginners, speed varies according to their suitability, so selection is necessary. Form and thought combine to form dust; the subtle essence cannot penetrate. How can one not be clear and thus attain perfect penetration? The following is the selection of the six dusts. It is said that form can arise, and thought can combine with dust, causing the subtle essence not to penetrate. Therefore, the Dharma doors attained by the twenty-five sages, if not for the power of the Tathagata's blessing, how could they attain perfect penetration? Ultimately, it is not as wonderful as Avalokiteshvara's (Guanyin's) perfect penetration through the ear. Sound is separate from language, only names, phrases, and flavors; one does not encompass all. How can one attain perfect penetration? The nature of sound, names, phrases, linguistic meanings, do not encompass everything; it is not that one encompasses all.
云何獲圓通。問。聞聲與觀音耳根何殊。何故揀以為非。答。觀音不自觀音。而返觀觀者。是了自己心性。不為聲塵所轉。若作聞聲。雖是佛語。亦屬所聞。
香以閤中知(至)合離性非定云何獲圓通。
三句即一意。言味香觸皆在外。與己性無干。
法稱為內塵憑塵非所有能所非遍涉云何獲圓通。
法塵無相。獨意能緣。是意為能緣。法為所緣。能於此者。必不能于彼。此為所緣。則彼必非所緣。故云非遍涉也。
見性雖洞然(至)支離非涉入云何獲圓通。
此下揀六根也。眼虧四維。鼻無交氣。不名圓通。
舌非入無端因味生覺了味亡了無有云何獲圓通。
與前味塵意同。
身與所觸同各非圓覺觀涯量不冥會云何獲圓通。
見觸方觸。不能以意觸。故云不冥會。
知根雜亂思湛了終無見想念不可脫云何獲圓通。
雜亂起思。則于湛了之性。終無所見。如前精了不能徹也。
識見雜三和詰本稱非相自體先無定云何獲圓通。
眼見以眼根對境。而後起識。故云雜三和。若窮其本。則本無自體。故曰非相。既無自體。不自獲圓通。
心聞洞十方生於大因力初心不能入云何獲圓通。
普賢菩薩能知河界外事。此由修
{ "translations": [ "現代漢語譯本", "『云何獲圓通』（如何才能獲得圓滿通達）。問：『聞聲』（聽聲音）與觀音（Avalokiteśvara，觀世音菩薩）耳根（聽覺器官）有何不同？為何要選擇耳根而不是聽聲音？答：觀音不是去觀聽聲音，而是反過來觀照能聽的『觀者』，這是瞭解自己的心性，不被聲音塵埃所轉動。如果只是聽聲音，即使是佛語，也仍然屬於所聽到的對象。", "", "『香以閤中知』（通過鼻子與香味的結合來感知香味）至『合離性非定云何獲圓通』（結合或分離的性質是不確定的，如何才能獲得圓滿通達）。", "", "這三句表達的是同一個意思，即味道、香味、觸感都在外在，與自己的本性無關。", "", "『法稱為內塵憑塵非所有能所非遍涉云何獲圓通』（法被稱為內在的塵埃，依賴塵埃並非真實擁有，能緣和所緣不能普遍涉及，如何才能獲得圓滿通達）。", "", "法塵（Dharma-dhātu，法界）沒有具體的形象，只有意識才能緣取。意識是能緣，法是所緣。能夠緣取這個，必然不能緣取那個；這個是所緣，那麼那個必然不是所緣，所以說不能普遍涉及。", "", "『見性雖洞然』（見性的本性雖然洞徹明瞭）至『支離非涉入云何獲圓通』（支離破碎不能涉入，如何才能獲得圓滿通達）。", "", "下面是揀擇六根（六種感覺器官）。眼睛有所缺失，鼻子沒有交替的氣息，所以不能稱為圓滿通達。", "", "『舌非入無端因味生覺了味亡了無有云何獲圓通』（舌頭不是無緣無故地進入，因為味道而產生感覺，味道消失感覺也消失，如何才能獲得圓滿通達）。", "", "與前面關於味塵（味道的塵埃）的意義相同。", "", "『身與所觸同各非圓覺觀涯量不冥會云何獲圓通』（身體和所觸的對象相同，各自都不是圓滿覺悟，觀察的界限不能冥合，如何才能獲得圓滿通達）。", "", "見到觸碰才能感覺到觸碰，不能用意念去觸碰，所以說不能冥合。", "", "『知根雜亂思湛了終無見想念不可脫云何獲圓通』（知覺的根源雜亂，思考的澄澈最終無法見到，想像和念頭無法擺脫，如何才能獲得圓滿通達）。", "", "雜亂產生思考，那麼對於澄澈的本性，最終就無法見到，就像前面所說的精細明瞭也不能通達。", "", "『識見雜三和詰本稱非相自體先無定云何獲圓通』（意識的產生混合了三種因素，追問其根本稱之為非相，自體本來就沒有確定，如何才能獲得圓滿通達）。", "", "眼睛看到事物，是因為眼睛這個根對境，然後才產生意識，所以說是混合了三種因素。如果追究其根本，那麼根本就沒有自體，所以說『非相』。既然沒有自體，就不能自己獲得圓滿通達。", "", "『心聞洞十方生於大因力初心不能入云何獲圓通』（心識的聽聞能夠洞徹十方，產生於強大的因緣力量，最初的心不能進入，如何才能獲得圓滿通達）。", "", "普賢菩薩（Samantabhadra，具有普遍賢善的德行）能夠知道遙遠世界之外的事情，這是由於修行", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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法界行。大因所生。非初心能入也。初心既不能入。焉能獲圓通乎。
鼻想本權機只令攝心住住成心所住云何獲圓通。
孫陀散亂。故佛令觀鼻端。此亦權教耳。蓋真心無住。有住則妄。故曰住則成所住。
說法耳音聞開悟先成者名句非無漏云何獲圓通。
夙根之人。一聞千悟。聲入心通。故開悟者。必先成之人。初心則不能入也。況名句多有掛漏。焉能獲圓通乎。
持犯但束身非身無所束元非遍一切雲何獲圓通。
波離持犯。但束一身而已。不該不遍。焉獲圓通。
神通本夙因何關法分別念緣非離物云何獲圓通。
目連神通。緣會如意。本乎夙因。非關意識法。分別即意識也。而且有緣有念。不離於念。故非圓通。
若以地性觀堅礙非通達有為非聖性云何獲圓通。
以下揀七大。
若以水性觀想念非真實如如非覺觀云何獲圓通。
持地平填。當涉有為。非實聖性。月光水觀。未離念想。難契如如。蓋如如之理。非覺觀之法也。
若以火性觀厭有非真離非真心方便云何獲圓通。
烏芻聞說慾火。而生厭離。是厭有也。有厭而離。豈真離乎。初心起厭。非方便法也。
若以風性觀動寂非無對對非無上覺云何獲圓通。
【現代漢語翻譯】 現代漢語譯本 法界行（Dharmadhatu practice），由大因緣所生，不是初學者能夠進入的。初學者既然不能進入，又怎麼能獲得圓滿通達呢？ 觀鼻想本來是權宜之計，只爲了攝住心念，停留在心念所住之處，這樣怎麼能獲得圓滿通達呢？ 孫陀（Sundara）因為心念散亂，所以佛陀讓他觀鼻端。這也不過是權宜之教法罷了。因為真心是沒有住處的，有所住就是虛妄。所以說，停留在某處就成了心念所住之處。 聽聞說法，從耳根音聲而開悟，先成就者所說的名句並非沒有遺漏，這樣怎麼能獲得圓滿通達呢？ 有宿世善根的人，一聽聞就能領悟很多。聲音進入心中而通達。所以開悟的人，必定是先成就的人，初學者是不能進入這種境界的。況且名句多有掛漏，又怎麼能獲得圓滿通達呢？ 持戒和犯戒，只是約束自身，並非自身無所不束縛，原本就不是遍及一切，這樣怎麼能獲得圓滿通達呢？ 波離（Pali）持戒和犯戒，只是約束自身而已，不能涵蓋一切，不能周遍一切，又怎麼能獲得圓滿通達呢？ 神通本來是宿世的因緣，和法理的分辨有什麼關係呢？念頭和因緣並非脫離事物而存在，這樣怎麼能獲得圓滿通達呢？ 目連（Maudgalyayana）的神通，隨因緣而如意顯現，根本在於宿世的因緣，和意識的分別無關。分別就是意識。而且有因緣有念頭，不能脫離事物，所以不是圓滿通達。 如果用地大的性質來觀察，堅固障礙並非通達，有為造作並非聖人的本性，這樣怎麼能獲得圓滿通達呢？ 以下是揀選七大。 如果用水大的性質來觀察，觀想和念頭並非真實，如如不動並非覺察和觀照，這樣怎麼能獲得圓滿通達呢？ 持地使之平坦，必然涉及有為造作，不是真實的聖人本性。月光水觀，沒有脫離念頭和觀想，難以契合如如不動的真理。因為如如不動的真理，不是覺察和觀照的方法。 如果用火大的性質來觀察，厭惡有為並非真正的脫離，並非真正的真心，只是方便之法，這樣怎麼能獲得圓滿通達呢？ 烏芻瑟摩（Ucchusma）聽聞佛說**，因而產生厭惡和脫離之心，這是厭惡有為。有了厭惡才想脫離，怎麼能算是真正的脫離呢？初學者產生厭惡之心，不是方便之法。 如果用風大的性質來觀察，動和靜並非沒有對立，有對立就不是無上的覺悟，這樣怎麼能獲得圓滿通達呢？
【English Translation】 English version Dharmadhatu practice, born of great causes, is not something a beginner can enter. Since a beginner cannot enter, how can they attain perfect penetration? The contemplation of the nose is originally an expedient means, only to gather the mind and dwell where the mind dwells. How can this attain perfect penetration? Because Sundara's mind was scattered, the Buddha had him contemplate the tip of his nose. This is also merely an expedient teaching. Because the true mind has no dwelling place; to have a dwelling place is delusion. Therefore, it is said that dwelling in a place becomes the place where the mind dwells. Hearing the Dharma, becoming enlightened through the sound of the ear, the words and phrases spoken by those who have already attained are not without omissions. How can this attain perfect penetration? Those with roots from past lives can understand a thousand things upon hearing one. Sound enters the mind and penetrates. Therefore, those who become enlightened must be those who have already attained. Beginners cannot enter this state. Moreover, words and phrases often have omissions; how can they attain perfect penetration? Upholding precepts and breaking precepts only bind the body; it is not that the body is bound by nothing. Originally, it does not pervade everything. How can this attain perfect penetration? Pali's upholding and breaking of precepts only bind his own body. It does not encompass everything, nor does it pervade everything. How can he attain perfect penetration? Supernatural powers are originally from past causes. What does this have to do with discriminating Dharma principles? Thoughts and conditions do not exist apart from things. How can this attain perfect penetration? Maudgalyayana's supernatural powers manifest at will according to conditions, rooted in past causes, and have nothing to do with the discrimination of consciousness. Discrimination is consciousness. Moreover, there are conditions and thoughts, not separate from things. Therefore, it is not perfect penetration. If one observes with the nature of earth, solidity and obstruction are not penetration; contrived action is not the nature of a sage. How can this attain perfect penetration? The following selects the seven great elements. If one observes with the nature of water, contemplation and thoughts are not real; suchness is not awareness and observation. How can this attain perfect penetration? Holding the earth to make it level necessarily involves contrived action; it is not the real nature of a sage. Moonlight water contemplation has not separated from thoughts and contemplation, making it difficult to accord with the truth of suchness. Because the principle of suchness is not a method of awareness and observation. If one observes with the nature of fire,厭惡有為 (厭惡有為,厭惡有為,厭惡有為) is not true detachment, not the true mind, but merely an expedient means. How can this attain perfect penetration? Ucchusma heard the Buddha speak of ** and thus generated aversion and detachment. This is厭惡有為 (厭惡有為,厭惡有為,厭惡有為). Having aversion and then wanting to detach, how can this be considered true detachment? A beginner generating aversion is not an expedient means. If one observes with the nature of wind, movement and stillness are not without opposition; having opposition is not supreme enlightenment. How can this attain perfect penetration?
琉璃光觀風性動。則與寂對。有對非真覺也。
若以空性觀昏鈍先非覺無覺異菩提云何獲圓通。
晦昧為空。故云昏鈍。彌勒修惟識觀。而所觀之識。唸唸生滅。存心觀之已妄。況獲圓通耶。
若以識性觀(至)因果今殊感云何獲圓通。
勢至修唸佛行。而念性即生滅法。依生滅因。求常住果。是殊感也。星按。文殊所揀。是言初心難入。若二十五菩薩各舉所得。所謂聖性無不通。順逆皆方便也。何得揀擇。
我今白世尊(至)欲取三摩提實以聞中入。
此選耳根。堪忍眾生迷本循聲。昏惑障重。必須聞熏聞修。以消塵除障。然後可入。然以聞為入。特得其一而已。必期于遺聞反聞。然後為至也。
離苦得解脫(至)救世悉安寧出世獲常住。
于沙劫入塵國。嘆三十二應也。得自在施無畏。嘆四不思議十四無畏也。說法不滯為妙音。尋聲救苦為觀音。音性無著為梵音。應不失時為潮音。
我今啟如來(至)十處一時聞此則圓真實。
分圓通二字。以顯真實之理。耳根之妙。設有一處不聞。不得為圓。
目非觀障外(至)五根所不齊是則通真實。
一為所隔。不得為通。
音聲性動靜(至)生滅二因離是則常真實。
動靜
【現代漢語翻譯】 現代漢語譯本 琉璃光觀照風的自性是動的，這與寂靜相對。有相對立的就不是真正的覺悟。
如果用空性來觀察昏昧遲鈍，本來就不是覺悟，沒有覺悟，那麼如何能獲得圓滿通達的菩提智慧呢？
把晦暗不明當作空性，所以說是昏昧遲鈍。彌勒菩薩修習唯識觀，而所觀的識，唸唸生滅。存心去觀察它已經是虛妄，更何況獲得圓通呢？
如果用識性來觀察（乃至）因果現在有差別感受，如何能獲得圓通呢？
大勢至菩薩修習唸佛法門，而唸的自性是生滅法。依靠生滅的因，求常住的果，這是差別感受。星按：文殊菩薩所選擇的，是說初心難以進入。如果二十五位菩薩各自陳述所得，所謂聖性沒有不通達的，順行逆行都是方便法門。怎麼可以有所選擇呢？
我現在稟告世尊（乃至）想要證得三摩提（Samadhi，禪定），實際上是從聽聞中入道的。
這是選擇了耳根。堪能忍受的眾生迷失了根本，追逐聲音。昏昧迷惑，障礙深重。必須通過聽聞熏習，聽聞修習，來消除塵垢，去除障礙。然後才可以入道。然而以聽聞作為入道之門，只是得到了一種方法而已。必須期望于捨棄聽聞，反聞自性，然後才是最究竟的。
脫離苦難得到解脫（乃至）救濟世間，使一切都安寧，出離世間，獲得常住的境界。
在漫長的劫數中進入充滿塵埃的世界，讚歎觀世音菩薩的三十二應化身。得到自在，施予無畏，讚歎觀世音菩薩的四種不可思議的功德和十四種無畏的加持。說法沒有滯礙是妙音，循著聲音救苦救難是觀音，音的自性沒有執著是梵音，應化不失時機是潮音。
我現在啟稟如來（乃至）十方同時聽聞，這才是圓滿真實的。
分開『圓通』二字，來顯示真實的道理。耳根的妙用，如果有一處聽不到，就不能稱為圓滿。
眼睛不能看到障礙之外的事物（乃至）五根的功能不一致，這才是通達真實的。
被事物阻隔，就不能稱為通達。
音聲的自性是動靜（乃至）脫離生滅二種原因，這才是常住真實的。
動靜
【English Translation】 English version The nature of the wind observed by the lapis lazuli light is movement, which is in opposition to stillness. Having opposition is not true enlightenment.
If one uses emptiness to observe dullness and ignorance, which are inherently not enlightenment, not having enlightenment, how can one attain perfect and complete Bodhi (wisdom)?
Taking obscurity as emptiness is why it's called dullness and ignorance. Maitreya (the future Buddha) cultivates the Consciousness-Only (Vijnanavada) observation, but the consciousness being observed arises and ceases in every moment. To observe it with a deliberate mind is already delusion, let alone attaining perfect and complete understanding?
If one uses the nature of consciousness to observe (and so on) the causes and effects now have different feelings, how can one attain perfect and complete understanding?
Mahasthamaprapta (a Bodhisattva) cultivates the practice of Buddha-Recollection, but the nature of recollection is the Dharma (law) of arising and ceasing. Relying on the cause of arising and ceasing to seek the fruit of permanence is a different feeling. Note by Xing: What Manjushri (Bodhisattva of wisdom) selected is saying that it is difficult for beginners to enter. If the twenty-five Bodhisattvas each state what they have attained, the so-called holy nature is all-pervasive. Following or going against are all expedient means. How can there be selection?
I now report to the World Honored One (and so on) wanting to attain Samadhi (meditative absorption), in reality, one enters through hearing.
This selects the ear-organ. The sentient beings who can endure are deluded about the root and follow sounds. They are confused and deluded, and their obstacles are heavy. They must be熏習(xun xi, influenced by) through hearing and cultivate through hearing to eliminate dust and remove obstacles. Then they can enter. However, taking hearing as the entrance is only obtaining one method. One must expect to abandon hearing and reverse the hearing to hear one's self-nature, and then it will be the ultimate.
Leaving suffering and attaining liberation (and so on) saving the world and making everything peaceful, leaving the world and attaining permanence.
Entering the dusty countries in countless kalpas (eons), praising the thirty-two response bodies of Avalokiteshvara (the Bodhisattva of compassion). Obtaining freedom and giving fearlessness, praising Avalokiteshvara's four inconceivable merits and fourteen fearlessnesses. Explaining the Dharma without stagnation is the wonderful sound, seeking sound to save suffering is Avalokiteshvara, the nature of sound without attachment is the Brahma sound, and responding without losing time is the tide sound.
I now report to the Tathagata (thus-gone one, an epithet of the Buddha) (and so on) hearing in ten directions at the same time, this is perfect and true.
Separate the two words 'perfect and complete' to reveal the true principle. The wonderful function of the ear-organ, if there is one place that cannot be heard, it cannot be called perfect.
The eyes cannot see beyond obstacles (and so on) the functions of the five roots are not the same, this is penetrating and true.
Being separated by things cannot be called penetrating.
The nature of sound is movement and stillness (and so on) leaving the two causes of arising and ceasing, this is constant and true.
Movement and stillness
有無。皆屬聲塵。耳根圓離。不隨生滅。是則常性之真也。
縱令在夢想不為不思無覺觀出思惟身心不能及。
此正顯常真實也。五根皆待意思。有無不常。惟耳在夢。能聞杵聲。是不為不思而無也。其為覺觀。出乎思惟之表。絕勝餘根矣。故曰。身心不能及。
今此娑婆國(至)豈非隨所淪旋流獲無妄。
宣明者。明己之本聞自性也。眾生迷己之本聞。乃循聲而流轉。如阿難落邪。豈非循聲色而流轉乎。雖多聞強記。何益之有。若能旋流返聞。始獲自性。而無輪轉之妄矣。
阿難汝諦聽(至)將聞持佛佛何不自聞聞。
末句謂將汝循聲之妄聞。以持諸佛之言教。何不反聞自性以求解脫乎。溫陵謂。佛佛乃佛之佛性。不作佛語者。義長。
聞非自然生(至)一根既返流六根成解脫。
上既警其自聞。今乃略示修相。先指妄聞。非無緣生。生必藉因。因即聲教也。當以三慧旋此根境。俱令脫粘。所拈既脫。則能脫之慧。復何名狀。但得一根返流。則六根皆解脫矣。
見聞如幻翳三界若空華聞復翳根除塵消覺圓凈。
見聞句通指妄根也。三界句通指妄境也。以皆妄故。聞復則翳除。塵消而覺凈。所以一返源而六解脫也。
凈極光通達(至)摩登伽在
【現代漢語翻譯】 現代漢語譯本：有和無都屬於聲音的範疇，是外在的聲塵。而耳根的自性是圓滿而離於對待的，不隨生滅變化。這才是常住不變的真性。
即使在夢中，耳根的功能也不會因為沒有思考和覺察而消失，它超越了思維身心所能達到的境界。
這正是彰顯了常住真實的道理。五根都需要依賴意識才能發揮作用，它們的存在與否是不恒常的。只有耳根在夢中，仍然能夠聽到杵的聲音，這說明它不會因為沒有思考而失去功能。它的覺察能力，超越了思維的範疇，遠遠勝過其他的根。所以說，身心無法企及。
現在這個娑婆國（Saha world）（指我們所居住的這個世界）……難道不是隨著所沉溺的聲塵而流轉，從而獲得虛妄不實的感受嗎？
『宣明』，是指明白自己本有的聞性。眾生迷惑于自己本有的聞性，於是追逐聲音而流轉。就像阿難（Ananda）（佛陀的十大弟子之一）陷入邪見，難道不是因為追逐聲色而流轉嗎？即使博聞強記，又有什麼益處呢？如果能夠迴轉潮流，反聞自性，才能獲得自性，而沒有輪轉的虛妄。
阿難（Ananda），你要仔細聽……用你聽來的佛的教誨，為什麼不自己反過來聽自己的自性呢？
最後一句是說，用你追逐聲音的虛妄聽覺，來接受諸佛的言教，為什麼不反過來聽自己的自性，以求解脫呢？溫陵（Wenling）說，『佛佛』是指佛的佛性，不作佛語來解釋，意義更為深遠。
聽聞不是自然產生的……只要一根反轉潮流，六根就能獲得解脫。
上面已經警示他要反聞自性，現在稍微指示修行的途徑。首先指出虛妄的聽聞，不是沒有原因產生的，它的產生必定依賴於因緣，這個因緣就是聲教。應當用聞、思、修三慧來回轉這個根和境，使它們都脫離粘著。所執著的既然脫落，那麼能夠脫落的智慧，又該如何稱呼呢？只要有一根反轉潮流，那麼六根就都解脫了。
見聞如同虛幻的眼翳，三界（Three Realms）（欲界、色界、無色界）如同空中的花朵。聽聞恢復，眼翳消除，塵垢消散，覺悟圓滿清凈。
見聞一句，總括地指代虛妄的根。三界一句，總括地指代虛妄的境界。因為它們都是虛妄的，所以聽聞恢復，眼翳就消除，塵垢消散，覺悟就圓滿清凈。因此，只要一根反本溯源，六根就能解脫。
清凈到極點，光明就能通達……摩登伽（Matanga）（一位女子，曾試圖用咒語迷惑阿難）在……
【English Translation】 English version: Existence and non-existence both belong to the realm of sound, which is external sound dust. The self-nature of the ear-root is complete and detached, not subject to birth and death. This is the true nature of permanence.
Even in dreams, the function of the ear-root does not disappear due to the absence of thought and awareness; it transcends the realm that the thinking mind and body can reach.
This precisely reveals the principle of permanence and reality. The five roots all rely on consciousness to function, and their existence is not constant. Only the ear-root, in dreams, can still hear the sound of a pestle, indicating that it does not lose its function due to the absence of thought. Its ability to perceive surpasses the realm of thought, far exceeding the other roots. Therefore, it is said that the mind and body cannot reach it.
Now, this Saha world (the world we live in)... isn't it revolving with the sound dust it is immersed in, thereby obtaining false and unreal feelings?
'Declaring clarity' refers to understanding one's inherent nature of hearing. Sentient beings are deluded by their inherent nature of hearing, and thus follow sounds and revolve. Just like Ananda (one of the Buddha's ten great disciples) falling into wrong views, isn't it because he followed sounds and sights and revolved? Even with extensive learning and strong memory, what benefit is there? If one can reverse the flow and return to hearing one's self-nature, one can obtain self-nature and be free from the falseness of reincarnation.
Ananda, listen carefully... using your hearing of the Buddha's teachings, why don't you turn around and listen to your own self-nature?
The last sentence means, using your false hearing that chases after sounds to accept the teachings of all Buddhas, why don't you turn around and listen to your own self-nature in order to seek liberation? Wenling said, 'Buddha Buddha' refers to the Buddha's Buddha-nature; it is more meaningful not to interpret it as the Buddha's words.
Hearing is not born naturally... as soon as one root reverses the flow, the six roots can achieve liberation.
The above has already warned him to turn around and listen to his self-nature; now, it slightly indicates the path of practice. First, point out that false hearing is not born without a cause; its birth must rely on conditions, and this condition is sound teaching. One should use the three wisdoms of hearing, thinking, and cultivating to reverse this root and realm, causing them to detach from clinging. Since what is clung to is detached, then what should the wisdom that can detach be called? As long as one root reverses the flow, then all six roots will be liberated.
Seeing and hearing are like illusory eye disease, the Three Realms (Desire Realm, Form Realm, Formless Realm) are like flowers in the sky. When hearing is restored, the eye disease is eliminated, the dust is dispelled, and enlightenment is complete and pure.
The sentence about seeing and hearing generally refers to the false roots. The sentence about the Three Realms generally refers to the false realms. Because they are all false, when hearing is restored, the eye disease is eliminated, the dust is dispelled, and enlightenment is complete and pure. Therefore, as long as one root returns to the source, the six roots can be liberated.
When purity reaches its extreme, light can penetrate... Matanga (a woman who tried to bewitch Ananda with spells) is at...
夢誰能留汝形。
凈極二句根解脫也。卻來句境解脫也。然則摩登正在夢境。誰能留汝。使不解脫哉。
如世巧幻師(至)息機歸寂然諸幻成無性。
幻師妄性也。一機妄識也。性由識動。故息機歸寂。則諸幻無性。而各各解脫矣。
六根亦如是(至)余塵尚諸學明極即如來。
一精明識精也。六根因之與塵和合。幻作諸妄。故一處休復。六處皆不成。而想塵垢識。應念消亡。得妙圓通矣。細惑未盡。曰余塵。分證未滿。曰諸學。惑凈用極即如來。
大眾及阿難(至)性成無上道圓通實如是。
能旋倒妄。反聞自性。必資此性。性成無上菩提。性成。所謂性一切心也。
此是微塵佛(至)我亦從中證非惟觀世音。
涅槃門。超生死證真常之要道也。三界果人。莫不由此。故未來學人當依此法。
誠如佛世尊(至)非是長修學淺深同說法。
成就不生不滅涅槃妙心。惟耳根為最。余則佛之威神加被。今即己事而舍塵勞。非始終長修淺深同說之法也。欲其長修同說。無如觀音法門矣。如那律失明而旋見。畢陵觸刺而遺身。烏芻厭欲而登覺。持地待佛而消塵。皆己事而已。豈因己之一事。便獲圓通乎。明知其為威神加被也。
頂禮如來藏無漏不
【現代漢語翻譯】 現代漢語譯本：誰能在夢中留住你的形體？
『凈極』和『二句』指的是根的解脫。『卻來句』指的是境的解脫。如此說來，摩登伽女正處在夢境之中，誰又能留住你，使你不得解脫呢？
如同世間的巧幻師（到）止息機巧歸於寂靜，所有的幻象都變成無自性。
幻師比喻妄性。『一機』比喻妄識。自性由識的動而產生。所以止息機巧歸於寂靜，那麼所有的幻象都沒有自性，而各自解脫了。
六根也是這樣（到）剩餘的塵垢尚需諸學，明澈到極點就是如來。
『一精明識精』指的是精明的識精。六根因此與塵埃和合，虛幻地產生各種虛妄。所以一處停止和恢復，六處都不成立。想念塵垢的意識，應念消亡，得到妙圓通。細微的迷惑沒有完全消除，叫做『余塵』。部分證悟尚未圓滿，叫做『諸學』。迷惑消除，作用達到極致就是如來。
大眾以及阿難（到）自性成就無上道，圓通真實就是這樣。
能夠迴轉顛倒的虛妄，反過來聽聞自性，必定憑藉這個自性。自性成就無上菩提。自性成就，就是所謂的自性一切心。
這是微塵佛（到）我也是從中證悟，不只是觀世音。
這是涅槃之門，超越生死證得真常的重要途徑。三界中的修行者，沒有誰不是通過這個途徑。所以未來的學人應當依照這個方法。
確實像佛世尊（到）不是長時間的修學，深淺相同的說法。
成就了不生不滅的涅槃妙心，只有耳根最為殊勝。其餘的則是佛的威神加持。現在就自己的事情而捨棄塵勞，不是始終長時間修學，深淺相同說法的方法。想要長時間修學相同說法，沒有比得上觀音法門的。比如那律陀失明而能旋轉看見，畢陵伽婆蹉觸到刺而遺忘身體，烏芻瑟摩厭惡慾望而登上覺悟，持地菩薩等待佛而消除塵垢，都是自己的事情而已。難道因為自己的一件事，就能獲得圓通嗎？明明知道那是威神加持啊。 頂禮如來藏，無漏不...
【English Translation】 English version: Who can retain your form in a dream?
'Neti' (purest) and 'Er Ju' (two sentences) refer to the liberation of the roots. 'Que Lai Ju' (returning sentence) refers to the liberation of the realm. In that case, Matangi (name of a woman) is in a dream. Who can retain you and prevent you from being liberated?
Like a skilled illusionist in the world (to) when the machinations cease and return to stillness, all illusions become without self-nature.
The illusionist is a metaphor for deluded nature. 'Yi Ji' (one machine) is a metaphor for deluded consciousness. Self-nature arises from the movement of consciousness. Therefore, when the machinations cease and return to stillness, all illusions have no self-nature and are liberated individually.
The six roots are also like this (to) the remaining dust still requires learning; when clarity reaches its peak, it is the Tathagata (another name for Buddha).
'Yi Jing Ming Shi Jing' (one bright consciousness essence) refers to the bright essence of consciousness. The six roots therefore combine with dust, creating various delusions. Therefore, when one place ceases and recovers, the six places are not established. The consciousness of thought-dust and defilement vanishes in response to thought, attaining wonderful perfect penetration. Subtle delusions that have not been completely eliminated are called 'Yu Chen' (remaining dust). Partial enlightenment that has not been fully completed is called 'Zhu Xue' (various learnings). When delusion is eliminated and function reaches its peak, it is the Tathagata.
The assembly and Ananda (name of one of the Buddha's disciples) (to) self-nature achieves the unsurpassed path; perfect penetration is truly like this.
Being able to reverse the inverted delusions and turn back to hear the self-nature, one must rely on this self-nature. Self-nature achieves unsurpassed Bodhi (enlightenment). Self-nature achieving is what is called self-nature is all minds.
These are the dust-mote Buddhas (to) I also attain enlightenment from this, not only Avalokiteshvara (name of a Bodhisattva).
This is the gate of Nirvana (state of enlightenment), the important path to transcend birth and death and attain true permanence. No practitioner in the Three Realms does not go through this path. Therefore, future learners should follow this method.
Indeed, like the World Honored One (to) it is not long-term learning, the same teaching for both the profound and the shallow.
Achieving the wonderful mind of Nirvana that is neither born nor dies, only the ear-root is the most supreme. The rest is the blessing of the Buddha's majestic power. Now, abandoning the dust and labor for one's own affairs is not a method of constant long-term learning, the same teaching for both the profound and the shallow. If one wants long-term learning with the same teaching, there is nothing better than the Avalokiteshvara method. For example, Anuruddha (name of a disciple) lost his sight but could rotate and see, Pilindavatsa (name of a disciple) touched a thorn and forgot his body, Ucchusma (name of a deity)厭惡厭惡欲而登上覺悟, Dhrtarashtra Bodhisattva (name of a Bodhisattva) waited for the Buddha and eliminated dust, all are their own affairs. Could it be that because of one's own affair, one can obtain perfect penetration? It is clear that it is the blessing of majestic power. Paying homage to the Tathagata-garbha (womb of the Buddha), without leakage, not...
思議(至)三藐三菩提心。
△決定清凈明誨第二十三
阿難心跡圓明。悲喜交集。欲以是法應世度生。而恐末劫邪師。妄說佛法。受其眩惑。易退覺心。難入正定。欲攝其心。入三摩地。云何安立道場。遠諸魔事。
阿難整衣服於大眾中(至)不如此說即波旬說。
小乘權教有五凈肉。謂不見。不聞。不疑。自死。烏殘。名五神力所化。于中又除人駝象馬驢狗獅子狐豬獼猴十種身。謂之血肉身分。謂喪毳之類。二涂謂身不服食。心不貪求。
阿難又復世界六道眾生(至)不如此說即波旬說。
多羅。貝多樹也。刀斷則不復生。
卷第六 卍新續藏第 14 冊 No. 0295 楞嚴經述旨
大佛頂如來密因修證了義諸菩薩萬行首楞嚴經卷第七
淮海蔘佛弟子蘊空居士陵西星述旨
廣陵後學 龔延庚 校定
△攝持軌則第二十四
承前卷阿難問攝持軌。則前示內攝。此示外攝。
阿難汝問攝心我今先說(至)張于門側左右安置。
當陽正位。寂場真主也。彌勒當來真主也。觀音上同下合真主也。金剛降魔斷障真主也。帝釋梵王有力外護也。烏芻火頭金剛。藍地青面金剛。軍茶利金剛之異名。毗俱胝三目持鬟髻者。頻那
【現代漢語翻譯】 思議（Siyi，意為：思考、考慮）乃至三藐三菩提心（Sammā-sambodhi-citta，意為：正等覺之心）。
△決定清凈明誨第二十三
阿難（Ānanda，佛陀的十大弟子之一）心跡圓明，悲喜交集。想要用這種佛法應世度化眾生，但又擔心末法時代的邪師，妄自解說佛法，使人受到迷惑，容易退失覺悟之心，難以進入正定。想要收攝眾生的心，使他們進入三摩地（Samādhi，意為：禪定），應該如何安立道場，遠離各種魔事？
阿難整理衣服，在大眾中（至）不這樣說，就是波旬（Pāpīyas，意為：魔王）說的。
小乘權教有五種清凈的肉，即不見殺、不聞殺、不疑是為我殺、自然死亡、鳥類啄食剩下的殘肉。這被稱為五種神力所化現的肉。其中又去除人、駱駝、象、馬、驢、狗、獅子、狐貍、豬、獼猴這十種動物的肉。這被稱為血肉之身，指的是喪失毛髮的動物之類。二涂指的是身體不服用肉食，內心不貪求肉味。
阿難又問，如果世界六道眾生（至）不這樣說，就是波旬說的。
多羅（Tāla），是貝多樹。用刀砍斷後不會再生長。
卷第六 卍新續藏第 14 冊 No. 0295 楞嚴經述旨
大佛頂如來密因修證了義諸菩薩萬行首楞嚴經卷第七
淮海蔘佛弟子蘊空居士陵西星述旨
廣陵後學 龔延庚 校定
△攝持軌則第二十四
承接前一卷阿難所問的攝持軌則。前一卷是關於內攝的開示，這一卷是關於外攝的開示。
阿難，你問我如何攝心，我現在先說（至）張掛在門的兩側，左右安置。
當陽正位，是寂靜道場的主位。彌勒（Maitreya，意為：未來佛）代表當來下生。觀音（Avalokiteśvara，意為：觀世音菩薩）代表上同佛智，下合衆生。金剛（Vajra，意為：金剛力士）代表降伏邪魔，斷除障礙。帝釋（Indra，意為：帝釋天）和梵王（Brahmā，意為：大梵天）是有力的外護。烏芻（Ucchuṣma）火頭金剛、藍地青面金剛、軍茶利（Kuṇḍali）金剛，是異名。毗俱胝（Bhṛkuṭī）是三眼並持髮髻者，頻那（Piṇḍa）
【English Translation】 Thinking (Siyi, meaning: to think, to consider) up to the mind of Sammā-sambodhi-citta (meaning: the mind of perfect enlightenment).
△ The Twenty-third Admonition on Determining Purity
Ānanda (one of the Buddha's ten great disciples), his mind and traces were perfectly clear, filled with both sorrow and joy. He wished to use this Dharma to respond to the world and liberate beings, but he feared that evil teachers in the degenerate age would falsely explain the Buddha's teachings, causing people to be misled, easily lose their enlightened minds, and find it difficult to enter into proper concentration. Wishing to gather the minds of beings and lead them into Samādhi (meaning: meditative absorption), how should one establish a sacred space and stay far away from all demonic affairs?
Ānanda arranged his robes and, in the midst of the assembly (up to) if it is not spoken in this way, it is the speech of Pāpīyas (meaning: the Demon King).
The provisional teachings of the Small Vehicle have five kinds of pure meat, namely: not seeing the killing, not hearing the killing, not suspecting that it was killed for me, naturally deceased, and the remnants left after being pecked by birds. These are called the meat transformed by the power of the five deities. Among them, the meat of ten kinds of animals is also removed: humans, camels, elephants, horses, donkeys, dogs, lions, foxes, pigs, and monkeys. These are called fleshly bodies, referring to animals that have lost their fur. The 'two paths' refers to the body not consuming meat, and the mind not craving its taste.
Ānanda further asked, if the living beings of the six paths of the world (up to) if it is not spoken in this way, it is the speech of Pāpīyas.
Tāla is the Betel palm tree. Once cut with a knife, it will not grow back.
Volume Six Supplement to the Buddhist Canon, Continued, Volume 14, No. 0295, Commentary on the Surangama Sutra
The Great Buddha Crown, the Secret Cause of the Tathagata, the Meaning of Cultivation and Realization, the Surangama Sutra of the Myriad Practices of All Bodhisattvas, Volume Seven
Commentary by Layman Yun Kong of Lingxi, a Buddhist disciple from Huaihai
Revised and finalized by Gong Yengeng, a later student from Guangling
△ The Twenty-fourth Rule of Gathering and Maintaining
Continuing from the previous volume, Ānanda asked about the rules of gathering and maintaining. The previous volume showed the inner gathering, this volume shows the outer gathering.
Ānanda, you ask me how to gather the mind, I will now speak first (up to) hang them on both sides of the door, arranging them on the left and right.
The central position facing the sun is the main seat of the tranquil practice place. Maitreya (meaning: the Future Buddha) represents the coming rebirth. Avalokiteśvara (meaning: the Bodhisattva Who Observes the Sounds of the World) represents uniting with the wisdom of the Buddhas above and harmonizing with sentient beings below. Vajra (meaning: Diamond Warrior) represents subduing demons and cutting off obstacles. Indra (meaning: the Lord of Gods) and Brahmā (meaning: the Great Brahma) are powerful external protectors. Ucchuṣma, the Fire Head Vajra, the Blue-Faced Vajra of Landi, and Kuṇḍali Vajra are different names. Bhṛkuṭī is the one with three eyes and a topknot, Piṇḍa
夜迦豬頭象鼻三使者。
又取八鏡覆懸虛空(至)身心明凈猶如琉璃。
毗奈耶。即毗尼愿也。
阿難若此比丘本受戒師(至)汝問道場建立如是。
以上壇儀。多言表法。表者備物以見意。如執雉執騖下茶奠雁之類。必先具是物。非空言也。溫陵之解亦佳。云所宗者。華嚴大論的非郢說。今不復贅。
阿難頂禮佛足而白佛言(至)放光如來宣說神咒。
南無薩怛他蘇伽多耶(至)娑婆訶(二十七)
是名白傘蓋悉怛多六字。乃咒心也。溫陵謂。此咒四百十八已前。但是皈依三寶。及敘咒功力求愿加被之事。至跢侄他以後九句。乃秘密心咒。前云一時常行一百八遍者。此而已矣。此諸佛密語。神智妙用。總無量義。持無量法。摧邪立正。殄惡生善。故曰陀啰尼。此云總持。時師傳誦。多有訛謬。少俟嚴加訂正。今具已后九句。
摩訶悉怛多般怛啰跢侄(至)虎𤙖都嚧甕泮娑婆訶
跢侄他。華即說咒曰。
阿難是佛頂光聚悉怛多(至)悉皆滅除更無毫髮。
四棄即前四重犯。尼加觸八覆隨為八。
阿難若有眾生(至)一切災厄悉皆消滅。
支提云可供養處。即凈剎之通稱。脫阇此云幢。
阿難在在處處國土眾生(至)恒令此人
【現代漢語翻譯】 現代漢語譯本 夜迦（Yaksa，一種守護神）豬頭象鼻三使者。
又取八面鏡子，使其鏡面朝下懸掛在空中，直至身心明凈，猶如琉璃一般。
毗奈耶（Vinaya）。即毗尼（Vinaya）的願望。
阿難，如果這位比丘的本受戒師……你問道場應該這樣建立。
以上的壇場儀軌，大多是用言語來表達佛法。表達，就是準備好事物來顯現意義。比如拿著野雞、野鴨，下茶、奠雁之類的禮儀。必須先具備這些物品，不是空口說說而已。溫陵的解釋也很好。說所依據的是《華嚴大論》，的的確確不是隨便說說。現在不再贅述。
阿難頂禮佛足，向佛稟告說……放光如來說了這個神咒。
南無薩怛他蘇伽多耶（Namo Sarvatathāgata，皈依一切如來）……娑婆訶（Svāhā，成就）(二十七)
這叫做白傘蓋悉怛多（Sitātapatra，白傘蓋佛母）六字，是咒語的心髓。溫陵說，這個咒語在四百一十八字之前，都是皈依三寶，以及敘述咒語的功德力量，祈求加持的事情。到『跢侄他』（Tadyathā，即說咒曰）之後九句，才是秘密的心咒。前面說一時常行一百零八遍的，就是指這個。這些是諸佛的秘密語言，神奇的智慧妙用，總括了無量的意義，包含無量的法門，摧毀邪惡，樹立正義，消滅罪惡，產生善良，所以叫做陀羅尼（Dhāraṇī），這裡翻譯為總持。現在的法師傳誦，很多都有錯誤。稍後會嚴格地加以訂正。現在列出後面的九句。
摩訶悉怛多般怛啰跢侄（Mahā-sitātapatra Tadyathā）……虎𤙖都嚧甕泮娑婆訶（hūm trūṃ ūṃ phaṭ svāhā）
跢侄他（Tadyathā），翻譯成漢語就是『即說咒曰』。
阿難，這佛頂光聚悉怛多（Sitātapatra，白傘蓋佛母）……全部滅除，不再有絲毫殘留。
四棄，就是前面的四重罪。尼加觸八覆隨為八。
阿難，如果有眾生……一切災厄全部消滅。
支提（Caitya）叫做可供養處，是清凈佛剎的通稱。脫阇（Dhvaja）這裡翻譯為幢。
阿難，在在處處國土眾生……永遠保佑這個人。
【English Translation】 English version Yaksa (a type of guardian deity) with a pig's head and an elephant's trunk, the three messengers.
Again, take eight mirrors and suspend them facing downwards in the empty space, until the body and mind are clear and bright, like crystal.
Vinaya. That is, the aspiration of Vinaya.
Ananda, if this Bhiksu's original preceptor... You asked that the Bodhimanda should be established in this way.
The above altar rituals mostly use words to express the Dharma. 'Expressing' means preparing things to reveal the meaning. For example, holding a pheasant, a wild duck, offering tea, presenting a goose, and so on. These items must be prepared first, not just empty words. The interpretation of Wenling is also good. It says that what is relied upon is the Avatamsaka Sutra, which is definitely not just casual talk. I will not repeat it now.
Ananda prostrated at the Buddha's feet and reported to the Buddha... The radiating light Tathagata spoke this divine mantra.
Namo Sarvatathāgata (Homage to all Tathagatas)... Svāhā (Hail!) (27)
This is called the six-syllable Sitātapatra (White Umbrella Goddess), which is the essence of the mantra. Wenling said that before the four hundred and eighteenth syllable of this mantra, it is all about taking refuge in the Three Jewels, and describing the merits and power of the mantra, and seeking blessings. The nine lines after 'Tadyathā' (Thus it is) are the secret heart mantra. The previous statement that it is often recited one hundred and eight times at a time refers to this. These are the secret languages of all Buddhas, the wonderful functions of divine wisdom, encompassing limitless meanings, containing limitless Dharmas, destroying evil, establishing righteousness, eliminating sins, and generating goodness, so it is called Dharani, which is translated here as 'total retention'. Many of the recitations by contemporary teachers have errors. I will strictly correct them later. Now I will list the last nine lines.
Mahā-sitātapatra Tadyathā... hūm trūṃ ūṃ phaṭ svāhā
Tadyathā, translated into Chinese means 'Thus it is said'.
Ananda, this Sitātapatra (White Umbrella Goddess) from the Buddha's crown light... completely eliminate them, with no trace remaining.
The four Parajikas are the four major offenses mentioned earlier. Nica touch eight cover follow as eight.
Ananda, if there are sentient beings... all disasters will be eliminated.
Caitya is called a place worthy of offering, which is a general term for pure Buddhaksetras. Dhvaja is translated here as a banner.
Ananda, in every place, country, and sentient being... always protect this person.
所作如願。
△修證三摩第二十五
阿難即從座起頂禮佛足(至)佇佛慈音瞪瞢瞻仰。
聖位極果曰涅槃。初因曰干慧。入信住行向及四加行曰四十四心。(見華嚴經)即信解行住。目曰修行。復進十地。名入地中。是名初證。及到涅槃。名為妙覺。乃極證也。
爾時世尊贊阿難言(至)及大涅槃二轉依號。
妙性之中。本來圓離。由迷妄相因。故有修有證。於是轉大覺。而名菩提。轉生死而依涅槃。名二依號。生滅名妄。故下有十二種顛倒之因。滅妄名真。故下有修行漸次諸位。
阿難汝今欲修真三摩地(至)建立世界及諸眾生。
性明心。真如妙體也。即前所謂妙性圓明者。至於明圓。則因明發性。而生妄見。由是從畢竟無相之真。成究竟有相之妄。然此有之所有。皆非因之所因。何者。妙性圓明。離諸名相。本來無有住所住相。本此無住之中。熾然建立世界。得非妄乎。
迷本圓明是生虛妄(至)由是故有眾生顛倒。
修行之人。直下圓觀真性。將欲旋復。希冀之心。已非真真如性矣。何者。舉心即非。動念即乖。況非真以求復乎。非真求復。宛成非相。心而非心。法而非法。生而非生。住而非住。于諸有中。宛轉發生。生力發明。重以成業。同業相
【現代漢語翻譯】 現代漢語譯本 所作如願。
△修證三摩第二十五
阿難即從座起頂禮佛足(至)佇佛慈音瞪瞢瞻仰。
聖位極果曰涅槃(Nirvana，寂滅)。初因曰干慧。入信住行向及四加行曰四十四心。(見華嚴經)即信解行住。目曰修行。復進十地。名入地中。是名初證。及到涅槃(Nirvana，寂滅)。名為妙覺。乃極證也。
爾時世尊贊阿難言(至)及大涅槃(Nirvana，寂滅)二轉依號。
妙性之中。本來圓離。由迷妄相因。故有修有證。於是轉大覺。而名菩提(Bodhi，覺悟)。轉生死而依涅槃(Nirvana，寂滅)。名二依號。生滅名妄。故下有十二種顛倒之因。滅妄名真。故下有修行漸次諸位。
阿難汝今欲修真三摩地(Samadhi，三昧)(至)建立世界及諸眾生。
性明心。真如妙體也。即前所謂妙性圓明者。至於明圓。則因明發性。而生妄見。由是從畢竟無相之真。成究竟有相之妄。然此有之所有。皆非因之所因。何者。妙性圓明。離諸名相。本來無有住所住相。本此無住之中。熾然建立世界。得非妄乎。
迷本圓明是生虛妄(至)由是故有眾生顛倒。
修行之人。直下圓觀真性。將欲旋復。希冀之心。已非真真如性矣。何者。舉心即非。動念即乖。況非真以求復乎。非真求復。宛成非相。心而非心。法而非法。生而非生。住而非住。于諸有中。宛轉發生。生力發明。重以成業。同業相
【English Translation】 English version As desired.
△ Chapter 25: Cultivating and Realizing Samadhi
Ananda then rose from his seat, prostrated at the Buddha's feet, (and) waited attentively for the Buddha's compassionate voice, gazing upwards with reverence.
The ultimate fruit of the holy position is called Nirvana (extinction). The initial cause is called 'dry wisdom'. Entering the stages of faith, abiding, practice, direction, and the four preparatory practices is called the 'forty-four minds'. (See the Avatamsaka Sutra) These are faith, understanding, practice, and abiding. This is called cultivation. Further progress through the ten grounds is called 'entering the grounds'. This is called the initial realization. Reaching Nirvana (extinction) is called 'wonderful enlightenment', which is the ultimate realization.
At that time, the World Honored One praised Ananda, saying (and) also the two transformations and reliance titles of Great Nirvana (extinction).
Within the wonderful nature, there is originally perfect detachment. Due to the cause of delusion and false appearances, there is cultivation and realization. Thus, transforming great awareness is called Bodhi (enlightenment). Transforming birth and death and relying on Nirvana (extinction) is called the two reliance titles. Birth and death are called delusion. Therefore, there are twelve causes of inversion below. Extinguishing delusion is called truth. Therefore, there are gradual stages of cultivation below.
Ananda, now you wish to cultivate true Samadhi (concentration) (to) establish worlds and all sentient beings.
The nature is the bright mind, the wonderful essence of Suchness. This is what was previously called the 'wonderful, bright, and perfect nature'. As for brightness and perfection, then from brightness, nature arises, and false views are produced. From this, the truth of absolute non-form becomes the delusion of ultimate form. However, all that exists in this existence is not the cause of the cause. Why? The wonderful, bright, and perfect nature is free from all names and forms. Originally, there is no dwelling place or dwelling appearance. From this non-dwelling, worlds are ardently established. Is this not delusion?
Deluded about the original perfect brightness, false thoughts arise (to) therefore, there are inverted sentient beings.
A cultivator directly and completely contemplates the true nature, intending to restore it. The mind of hope is already not the true Suchness nature. Why? Raising a thought is already wrong. Moving a thought is already deviating. How can one seek restoration with what is not true? Seeking restoration with what is not true completely becomes a non-appearance. Mind is not mind. Dharma is not Dharma. Birth is not birth. Abiding is not abiding. Within all existences, it transforms and arises. The power of birth manifests, compounding into karma. Shared karma appearance
感。(相滅相生)因於殺盜淫三者。淫慾故相生。殺盜故相滅。以此業果相續故。有眾生顛倒。
阿難如何名為世界顛倒(至)變化眾產生十二類。
是有所有。即前之此有所有也。既有所有。則自然而成分段。有分段故有方位。有方位故有界限。由是而界立焉。界立則非因而成所因。無住而成所住。是以遷流不常。過去者不留。現在者尚存。未來者相續。因此而成三世。三世四方和合相涉。涉乎其間者。悉從其變。此世界顛倒之由也。
是故世界因動有聲(至)窮十二變為一旋復。
雷行雨施。品物流行。故動則有聲有色。香因色有。觸舌為味。意根之法。由是以生。六亂妄想。以成業性。三世四方和合相涉。十二區分。由此輪轉。窮十二變。蓋自無明緣行。行緣識。以至老死。終而復始。故曰。窮十二變。為一旋復。
乘此輪轉顛倒相故(至)若非有想若非無想。
此十二類輪轉顛倒。下為別明。
△一卵生
由因世界虛妄輪迴動顛倒故和合氣成(至)魚鳥龜蛇其類充塞(羯羅藍此云凝滑胎卵未分之相)。
卵惟想生。若龜鱉之類。則其想益明。想體輕舉。想多升沉。故曰。飛沉亂想。名動顛倒。卵以氣交。故曰。和合氣成。陰符云。禽之制在氣。
【現代漢語翻譯】 現代漢語譯本 感（相滅相生）源於殺、盜、淫這三者。淫慾導致相生，殺、盜導致相滅。由於這種業果的相續，才有了眾生的顛倒。
阿難，什麼是世界顛倒（以至於）變化眾產生為十二類？
『是有所有』，就是指前面的『此有所有』。既然有了『所有』，自然就形成了分段。有了分段，就有了方位。有了方位，就有了界限。因此而建立了界限。界限建立，就不是因為『因』而成就『所因』，而是無所住而成『所住』。因此遷流變化無常，過去的不會停留，現在的尚且存在，未來的相續不斷。因此而形成了三世。三世和四方和合交織，涉入其中的，都隨著它變化。這就是世界顛倒的由來。
所以世界因為動而產生聲音（以至於）窮盡十二種變化成為一個循環。
雷霆執行，雨水施降，萬物流行。所以動就有聲音和顏色，香氣因顏色而有，觸碰舌頭產生味道，意根的法，由此而生。六種擾亂的妄想，由此形成業性。三世和四方和合交織，分為十二個區域，由此輪轉。窮盡十二種變化，大概是從無明緣行，行緣識，以至於老死，終結了又重新開始。所以說，窮盡十二種變化，成為一個循環。
憑藉這種輪轉顛倒的相（以至於）若非有想若非無想。
這十二類眾生輪轉顛倒，下面分別說明。
△一、卵生
由於世界虛妄輪迴，動盪顛倒的緣故，和合之氣形成（以至於）魚、鳥、龜、蛇這類生物充斥其間（羯羅藍（Kalala）這裡指的是凝滑，是胎卵未分化的狀態）。
卵生是由於想而生。像龜、鱉這類生物，它們的想就更加明顯。想的本體輕而上舉，想多則升沉不定。所以說，飛翔沉溺的混亂妄想，叫做動顛倒。卵以氣來交合，所以說，和合氣成。《陰符經》說，禽類的控制在於氣。
【English Translation】 English version Feeling (arising and ceasing in relation to each other) originates from the three actions of killing, stealing, and sexual misconduct. Sexual desire leads to arising, while killing and stealing lead to ceasing. Because of the continuous nature of this karmic consequence, sentient beings experience delusion.
Ananda, what is meant by the 'inversion of the world' (leading to) the transformation of sentient beings into twelve categories?
'Existing with possessions' refers to the aforementioned 'existing with possessions'. Since there are 'possessions', divisions naturally form. With divisions, there are directions. With directions, there are boundaries. Thus, boundaries are established. With the establishment of boundaries, it is not 'cause' that achieves 'what is caused', but rather non-abiding that achieves 'what is abided in'. Therefore, it flows and changes without constancy. The past does not remain, the present still exists, and the future continues. Thus, the three periods of time are formed. The three periods and the four directions harmonize and intermingle. Those involved within them all change accordingly. This is the origin of the world's inversion.
Therefore, the world has sound because of movement (leading to) exhausting the twelve transformations into one cycle.
Thunder travels, rain is bestowed, and all things circulate. Therefore, movement has sound and color. Fragrance arises from color, touching the tongue produces taste, and the Dharma of the mind-root arises from this. The six chaotic delusions form karmic nature. The three periods and the four directions harmonize and intermingle, divided into twelve categories, thus revolving. Exhausting the twelve transformations likely starts from ignorance conditioning action, action conditioning consciousness, leading to old age and death, ending and beginning again. Therefore, it is said, 'exhausting the twelve transformations into one cycle'.
Relying on this revolving and inverted appearance (leading to) neither with thought nor without thought.
These twelve categories of beings revolve and are inverted, which will be explained separately below.
△ 1. Oviparous (Egg-born)
Due to the illusory cycle of the world, the movement and inversion, the combined Qi (energy) forms (leading to) fish, birds, turtles, and snakes filling their categories (Kalala here refers to congealed and slippery, the undifferentiated state of the embryo).
Egg-born beings arise from thought. Like turtles and tortoises, their thought is even more evident. The substance of thought is light and rises upward, and much thought leads to rising and sinking. Therefore, the chaotic delusions of flying and sinking are called 'movement inversion'. Eggs combine through Qi, so it is said, 'combined Qi forms'. The Yin Fu Jing says, 'The control of birds lies in Qi'.
△二胎生
由因世界雜染輪迴欲顛倒故和合滋成(至)人畜龍仙其類充塞(遏蒲曇此云胞卵胎漸分之相也)。
胎因情有。雜染即情也。情生於愛。名欲顛倒。胎以精交。名和合滋成。情有偏正。名橫豎亂想。橫則龍畜。豎指人仙。仙以胎成。乃身外之身。
△三濕生
由因世界執著輪迴趣顛倒故和合暖成(至)含蠢蠕動其類充塞(蔽尸此云軟肉濕生之初相也)。
濕以合感。執著即合也。合以愛滯。觸境趨附。名趣顛倒。濕以陽生。名和合暖成。所趣無定。名翻覆亂想。故感蠢蠕之類。十生皆本于淫慾。而起于情想。以迷情愈妄。故化理愈乖。以至蕩為空散。頑為木石。妄末雖殊。妄本則一。
△四化生
由因世界變易輪迴假顛倒故和合觸成(至)轉蛻飛行其類充塞(羯南名硬肉蛻即成體無軟相也)。
化以離應。變易即離也。離謂離此托彼。名假顛倒。觸謂觸類而變。故名和合觸成。轉故趣新。名為新故亂想。蛻謂蛻故趨新也。如蟲為蝶。雀為蛤丸。以不同形。而相禪皆轉蛻也。自此以下皆稱羯南。乃諸類之通稱。
釋子界澄疏。卵以想緣。合業妄動。名動顛倒。飛沉唯氣。即動業之力也。故感卵為緣。生為魚鳥。胎因情有。雜染欲情也。以滋液生
【現代漢語翻譯】 現代漢語譯本 △二胎生
由於因為世界被各種雜染所污染，在輪迴中產生顛倒的慾望，所以（眾生）和合滋生，以至於人、畜生、龍、仙等各種類別充滿世間（『遏蒲曇』在這裡指的是胞、卵、胎逐漸分化的狀態）。
胎生是由於情愛而產生。雜染就是情愛。情愛產生於愛慾，稱為慾望顛倒。胎生通過精氣交合，稱為和合滋生。情愛有偏頗和正當之分，稱為橫豎亂想。橫向指龍和畜生，豎向指人和仙。仙以胎生而成，乃是身外之身。
△三濕生
由於因為世界執著于輪迴，產生趨向顛倒的念頭，所以（眾生）和合溫暖而成，以至於包含蠢動蠕動的生物充滿世間（『蔽尸』在這裡指的是軟肉濕生最初的狀態）。
濕生通過和合感應而產生。執著就是和合。和合因為愛而停滯，接觸外境就趨附，稱為趨向顛倒。濕生通過陽氣而生，稱為和合暖成。所趨向沒有定性，稱為翻覆亂想。所以感生蠢動蠕動之類的生物。十種生類都源於淫慾，而起于情想。因為迷惑的情感越發虛妄，所以化生的道理越發背離。以至於消散為空無，頑固為木石。虛妄的末端雖然不同，虛妄的根本卻是一樣的。
△四化生
由於因為世界變易輪迴，產生虛假的顛倒，所以（眾生）和合接觸而成，以至於轉蛻飛行的生物充滿世間（『羯南』指的是硬肉，蛻變即成形體，沒有柔軟的形態）。
化生通過分離和感應而產生。變易就是分離。分離是指離開此而寄託于彼，稱為虛假顛倒。接觸是指接觸同類而變化，所以稱為和合觸成。轉變所以趨向新事物，稱為新故亂想。蛻變是指蛻去舊的而趨向新的。如同蟲變為蝶，雀變為蛤蜊。因為形態不同，而相互禪讓，都是轉蛻。從此以下都稱為『羯南』，是各類生物的通稱。
釋子界澄疏：卵生通過想像而結緣，和合業力虛妄發動，稱為動顛倒。飛行和沉溺只在于氣息，就是動業的力量。所以感應卵生為因緣，而生為魚鳥。胎生因為情愛而有，雜染是慾望和情愛。通過滋養液體而生。
【English Translation】 English version △Two Types of Womb-Born Beings
Due to the world being defiled by various impurities, and because of the inverted desires arising in Samsara (輪迴), beings come together and procreate, resulting in the filling of the world with humans, animals, dragons, immortals, and other such categories (Here, 『Ebu Tan』 refers to the gradual differentiation of the womb, egg, and fetal states).
Womb-birth arises from emotional attachment. Impurity is emotion. Emotion arises from love and desire, which is called inverted desire. Womb-birth occurs through the union of essences, which is called harmonious procreation. Emotions can be biased or proper, which is called horizontal and vertical confused thoughts. Horizontal refers to dragons and animals, vertical refers to humans and immortals. Immortals are formed through womb-birth, which is a body outside of the body.
△Three Types of Moisture-Born Beings
Due to the world's attachment to Samsara, and because of the tendency towards inverted thoughts, beings come together and are warmed into existence, resulting in the filling of the world with creatures that contain sluggish, wriggling movements (Here, 『Bi Shi』 refers to the initial state of soft flesh and moisture-birth).
Moisture-birth arises through harmonious sensation. Attachment is harmony. Harmony stagnates because of love, and when it comes into contact with the external environment, it clings to it, which is called the tendency towards inversion. Moisture-birth arises through Yang energy, which is called harmonious warming. What is tended towards is not fixed, which is called overturning and reversing confused thoughts. Therefore, creatures such as sluggish, wriggling beings are produced. All ten types of birth originate from lust and desire, and arise from emotional thoughts. Because the deluded emotions become increasingly false, the principles of transformation become increasingly divergent, to the point of dissipating into emptiness or becoming stubbornly wood and stone. Although the ends of delusion are different, the root of delusion is the same.
△Four Types of Transformation-Born Beings
Due to the world's changing Samsara, and because of false inversions, beings come together and are touched into existence, resulting in the filling of the world with transforming, molting, and flying creatures (Here, 『Jie Nan』 refers to hard flesh; molting is the formation of a body without a soft form).
Transformation-birth arises through separation and response. Change is separation. Separation refers to leaving this and relying on that, which is called false inversion. Touch refers to changing through contact with similar beings, so it is called harmonious touching into existence. Transformation leads to new things, which is called new and old confused thoughts. Molting refers to shedding the old and tending towards the new. Just as worms transform into butterflies, and sparrows transform into clams. Because the forms are different, and they yield to each other, they are all transformations. From here on, they are all called 『Jie Nan』, which is a general term for all kinds of creatures.
釋子界澄疏 (Shi Zijie Cheng's commentary): Egg-born beings are connected through imagination, and the combined karmic force falsely activates, which is called movement inversion. Flying and sinking depend only on breath, which is the power of moving karma. Therefore, egg-birth is sensed as a condition, and they are born as fish and birds. Womb-birth exists because of love and affection, and impurity is desire and affection. It is born through nourishing fluids.
。有橫有豎。故緣胎而成人畜。濕惟緣合。執著趣赴。所赴無定。故合濕為緣。生為蠢蠕。化以虛假。不待于緣。由業力強故。變易轉蛻。此四生者。以業緣俱勝。相合為類。而分四種。疏以滋作蔓解。今易之。
△五有色
由因世界留礙輪迴(至)休咎精明其類充塞。
真性融湛。本無留礙。亦非光耀。由迷滯故。成留礙輪迴。障失融湛。妄合明著。粘湛發光。以成精耀。此一切精靈神物。有所依憑。而勒顯道者。皆其類也。
△六無色
由因世界銷散輪迴(至)空散銷沉其類充塞。
厭有著空。滅身歸無。名銷散輪迴。迷漏無聞。名惑顛倒。厭有歸無。則依晦昧為空。故和合暗成。而名陰隱亂想。此有想無色。而不無業體。故亦稱羯南。體合空昧。識附陰隱。故稱空散銷沉。如鬼尸附體之類。倏有倏無。
△七有想
由因世界罔象輪迴(至)神鬼精靈其類充塞。
資中雲。或如外道凡夫祠禱神明。託附影像。終身奉事。志慕靈通。因果相酬。故生其類。予謂憶成。謂思憶人間血食。故託附影像。以求供養。
△八無想
由因世界愚鈍輪迴(至)土木金石其類充塞。
不了諦理。愚鈍之極。則癡頑無知。精神化為土木金石。無復情想。
【現代漢語翻譯】 現代漢語譯本： 有橫向和縱向的運動。因此，通過因緣和合，形成胎生的人和動物。濕生僅僅是因緣聚合，執著于趨向和奔赴，所趨向的地方沒有定數。所以，因緣和合于潮濕的環境，產生蠕動的生物。化生是憑藉虛假的現象，不依賴於因緣。由於業力強大的緣故，發生變異、轉化和蛻變。這四種產生方式，因為業力和因緣都非常強盛，相互結合成為不同的類別，從而分為四種。疏文中用滋生蔓延來解釋，現在我把它簡化。
△五、有色
因為執著于有形世界而滯留輪迴（直到）休咎的精明之物充斥其間。
真如本性是融合而深湛的，本來沒有滯留和阻礙，也不是光耀的。由於迷惑和停滯的緣故，形成了滯留和阻礙的輪迴，遮蔽和喪失了融合深湛的本性，虛妄地結合明亮的光芒，粘著深湛的本性而發出光芒，從而形成精耀之物。所有這些精靈神物，有所依憑，並且顯現出其道的，都是這一類。
△六、無色
因為執著于消散的世界而滯留輪迴（直到）空散消沉之物充斥其間。
厭惡有形的存在，而追求空無，滅絕自身而歸於虛無，這叫做消散輪迴。迷惑于遺漏，沒有聽聞真理，這叫做迷惑顛倒。厭惡有形而歸於虛無，就依靠晦暗而視為空。所以，和合于黑暗而形成陰暗隱蔽的亂想。這屬於有想無色，但並非沒有業力之體，所以也稱為羯南（Kalpa）。其體與空昧相合，識神依附於陰暗隱蔽，所以稱為空散消沉。如同鬼魂屍體附著於人體一樣，時有時無。
△七、有想
因為執著于虛妄的世界而滯留輪迴（直到）神鬼精靈充斥其間。
資中（Zi Zhong）說：或者像外道凡夫，祭祀神明，寄託于神像，終身奉事，立志于追求靈通。因為因果相互酬報，所以產生這一類。我認為這是因為思憶而形成的。因為思憶人間血食的供養，所以寄託于神像，以求供養。
△八、無想
因為執著于愚鈍的世界而滯留輪迴（直到）土木金石充斥其間。
不能明瞭真諦，愚鈍到了極點，就會變得癡呆頑固，沒有知覺。精神轉化為土木金石，不再有情感和思想。 English version: There are horizontal and vertical movements. Therefore, through the combination of causes and conditions, viviparous beings such as humans and animals are formed. Moisture-born beings are merely the aggregation of causes and conditions, clinging to the tendency to move towards something, but the destination is uncertain. Therefore, causes and conditions combine in a humid environment, producing wriggling creatures. Transformation-born beings rely on illusory phenomena and do not depend on causes and conditions. Due to the power of karma, they undergo variation, transformation, and molting. These four modes of birth, because both karma and conditions are very strong, combine with each other to form different categories, thus dividing into four types. The commentary explains it with 'proliferation and spreading', now I simplify it.
△ Five, Form Realm (Rūpadhātu)
Because of attachment to the world of form, they remain in the cycle of rebirth (until) the intelligent beings of fortune and misfortune fill it.
The true nature is fused and profound, originally without retention or obstruction, nor is it radiant. Due to delusion and stagnation, the cycle of retention and obstruction is formed, obscuring and losing the fused and profound nature, falsely combining bright light, clinging to the profound nature and emitting light, thus forming brilliant beings. All these spirits and deities, having something to rely on, and manifesting their path, are all of this kind.
△ Six, Formless Realm (Arūpadhātu)
Because of attachment to the world of dissipation, they remain in the cycle of rebirth (until) the empty, scattered, and sunken things fill it.
Disgusted with the existence of form, and pursuing emptiness, extinguishing oneself and returning to nothingness, this is called the cycle of dissipation. Deluded by omissions, without hearing the truth, this is called delusion and inversion. Disgusted with form and returning to nothingness, one relies on darkness and regards it as emptiness. Therefore, combining with darkness forms obscure and hidden chaotic thoughts. This belongs to the realm of 'having thought but without form', but it is not without the body of karma, so it is also called Kalpa. Its body combines with emptiness and obscurity, and consciousness clings to obscurity and concealment, so it is called empty, scattered, and sunken. Like ghosts and corpses clinging to the human body, sometimes there and sometimes not.
△ Seven, Realm of Thought (Saṃjñā)
Because of attachment to the illusory world, they remain in the cycle of rebirth (until) gods, ghosts, and spirits fill it.
Zi Zhong said: 'Or like heretical ordinary people, worshiping gods, entrusting themselves to images, serving them for life, aspiring to spiritual power. Because cause and effect reciprocate, this kind is produced.' I think this is formed because of remembrance. Because of remembering the blood and food offerings of the human world, they entrust themselves to images to seek offerings.
△ Eight, Realm of Non-Thought (Asaṃjñā)
Because of attachment to the world of dullness, they remain in the cycle of rebirth (until) earth, wood, metal, and stone fill it.
Unable to understand the true principle, extremely dull, one becomes foolish and stubborn, without awareness. The spirit transforms into earth, wood, metal, and stone, no longer having emotions and thoughts.
【English Translation】 English version: There are horizontal and vertical movements. Therefore, through the combination of causes and conditions, viviparous beings such as humans and animals are formed. Moisture-born beings are merely the aggregation of causes and conditions, clinging to the tendency to move towards something, but the destination is uncertain. Therefore, causes and conditions combine in a humid environment, producing wriggling creatures. Transformation-born beings rely on illusory phenomena and do not depend on causes and conditions. Due to the power of karma, they undergo variation, transformation, and molting. These four modes of birth, because both karma and conditions are very strong, combine with each other to form different categories, thus dividing into four types. The commentary explains it with 'proliferation and spreading', now I simplify it.
△ Five, Form Realm (Rūpadhātu)
Because of attachment to the world of form, they remain in the cycle of rebirth (until) the intelligent beings of fortune and misfortune fill it.
The true nature is fused and profound, originally without retention or obstruction, nor is it radiant. Due to delusion and stagnation, the cycle of retention and obstruction is formed, obscuring and losing the fused and profound nature, falsely combining bright light, clinging to the profound nature and emitting light, thus forming brilliant beings. All these spirits and deities, having something to rely on, and manifesting their path, are all of this kind.
△ Six, Formless Realm (Arūpadhātu)
Because of attachment to the world of dissipation, they remain in the cycle of rebirth (until) the empty, scattered, and sunken things fill it.
Disgusted with the existence of form, and pursuing emptiness, extinguishing oneself and returning to nothingness, this is called the cycle of dissipation. Deluded by omissions, without hearing the truth, this is called delusion and inversion. Disgusted with form and returning to nothingness, one relies on darkness and regards it as emptiness. Therefore, combining with darkness forms obscure and hidden chaotic thoughts. This belongs to the realm of 'having thought but without form', but it is not without the body of karma, so it is also called Kalpa. Its body combines with emptiness and obscurity, and consciousness clings to obscurity and concealment, so it is called empty, scattered, and sunken. Like ghosts and corpses clinging to the human body, sometimes there and sometimes not.
△ Seven, Realm of Thought (Saṃjñā)
Because of attachment to the illusory world, they remain in the cycle of rebirth (until) gods, ghosts, and spirits fill it.
Zi Zhong said: 'Or like heretical ordinary people, worshiping gods, entrusting themselves to images, serving them for life, aspiring to spiritual power. Because cause and effect reciprocate, this kind is produced.' I think this is formed because of remembrance. Because of remembering the blood and food offerings of the human world, they entrust themselves to images to seek offerings.
△ Eight, Realm of Non-Thought (Asaṃjñā)
Because of attachment to the world of dullness, they remain in the cycle of rebirth (until) earth, wood, metal, and stone fill it.
Unable to understand the true principle, extremely dull, one becomes foolish and stubborn, without awareness. The spirit transforms into earth, wood, metal, and stone, no longer having emotions and thoughts.
如華表生精。黃頭化石。又如望夫化石。長弘之血為碧。或其類乎。
釋子界澄疏。有色者。由緣偏勝。從果立生。精耀流礙得。即業果之色也。故有休咎吉兇之殊。無色者。銷散陰隱。以業力強。不待緣故。有想者。惟業所生。故罔象虛無。由想結沉凝。不待緣合。而精明為鬼。無想者。以情業弱。故愚鈍癡頑。此但緣故。為金石草木。此四生者。以業緣偏勝。相離為類。故分為四種。
△九非有色
由因世界相待輪迴(至)以蝦為目其類充塞。
水母以水沫為體。以蝦為目。本非有色。待物成色。不能自用。待物成用。迷失天真。綿著浮偽。彼此異質。染緣相合。故曰因依。雖有色。而實非有色也。
△十非無色
由因世界相引輪迴(至)咒詛厭生其類充塞。
邪業相引。使性情顛倒。而乘咒托識。不由生理。妄隱呼召。即世間邪術咒詛精魅厭物。因而生有者。
△十一非有想
由因世界合妄輪迴(至)異質相成其類充塞。
二妄相合。性情罔昧。異質相成。生理回互。如彼蒲盧。本為桑蟲。非有餘想而成蜂想。
△十二非無想
由因世界怨害輪迴(至)皆遭其食其類充塞。
怨害相酬。傷殺相反。生理怪誕。棄絕倫義。故感
【現代漢語翻譯】 現代漢語譯本： 例如華表（huá biǎo，古代立於宮殿、陵墓等前的大理石柱）生出精靈，黃色的石頭變成人形。又如望夫石（wàng fū shí，傳說中妻子盼望丈夫歸來而變成的石頭），長弘（Zhǎng Hóng，春秋時期人物，相傳其死後血化為碧玉）的血變成碧玉。或許就是這類情況吧？
釋子界澄（Shì zǐ Jiè Chéng，僧人）解釋說：『有色』的事物，是由於因緣偏重，從結果上建立產生。精耀流礙而得到的，就是業果之色。所以有休咎吉兇的差別。『無色』的事物，是消散陰隱，因為業力強大，不依賴因緣。『有想』的事物，唯有業力所生，所以虛妄空無，由想念結成沉凝，不依賴因緣聚合。而精明之氣成為鬼。『無想』的事物，因為情業衰弱，所以愚鈍癡頑。這只是因緣的緣故，成為金石草木。這四種生命，因為業緣偏重，相互分離成為類別，所以分為四種。
△九、非有色
由於因果世界相互對待而輪迴（直到）以小蝦為眼睛，這類情況充斥世間。
水母以水沫為身體，以小蝦為眼睛。本來不是有色的，依賴外物才成色，不能自己使用。依賴外物才成作用，迷失天真本性，沉溺於虛假的表象。彼此性質不同，因染緣而結合。所以說『因依』。雖然有色，但實際上並非真正的有色。
△十、非無色
由於因果世界相互牽引而輪迴（直到）咒詛厭惡而生，這類情況充斥世間。
邪惡的行業相互牽引，使性情顛倒，憑藉咒語寄託意識，不遵循正常的生理過程。虛妄地隱藏和呼喚，就是世間的邪術、咒詛、精魅、厭物，因而產生。
△十一、非有想
由於因果世界混合虛妄而輪迴（直到）不同性質相互構成，這類情況充斥世間。
兩種虛妄相互結合，性情昏昧不明。不同性質相互構成，生理相互交錯。就像蒲盧（pú lú，一種寄生蜂），本來是桑蟲，並非具有多餘的想法而變成蜜蜂的想法。
△十二、非無想
由於因果世界怨恨傷害而輪迴（直到）都被它們吃掉，這類情況充斥世間。
怨恨傷害相互報應，傷殺相互反噬，生理怪異荒誕，拋棄倫理道義，所以感應……
【English Translation】 English version: For example, the huabiao (ornamental columns) give birth to spirits, and yellow stones transform into human figures. Another example is the Wangfu Stone (Waiting-for-Husband Stone, a legendary stone formed by a wife waiting for her husband's return), and Chang Hong's (a figure from the Spring and Autumn period, whose blood is said to have turned into jade after his death) blood turns into jade. Perhaps it's something like that?
The Shizi Jicheng (a monk) explains: 'Form' arises from the predominance of conditions, established from the result. The essence of light flowing and encountering obstacles is the form of karmic results. Therefore, there are differences in fortune, misfortune, auspiciousness, and inauspiciousness. 'Formlessness' is dissipation and concealment, due to the strength of karmic force, not relying on conditions. 'Having thought' arises solely from karma, so it is illusory and empty, formed by the coagulation of thoughts, not relying on the aggregation of conditions. And the essence of intelligence becomes a ghost. 'Without thought' is due to the weakness of emotional karma, so it is dull and foolish. This is only due to conditions, becoming metal, stone, grass, and wood. These four types of beings, due to the predominance of karmic conditions, are separated into categories, so they are divided into four types.
△9. Non-Form
Due to the mutual dependence of cause and effect in the world, they revolve in samsara (until) using shrimp as eyes, such instances fill the world.
The jellyfish uses water foam as its body and shrimp as its eyes. Originally, it is not form, but relies on external objects to become form, unable to use itself. It relies on external objects to become function, losing its true nature, indulging in false appearances. Their natures are different, combined by defiled conditions. Therefore, it is called 'dependent arising'. Although it has form, it is not truly form.
△10. Non-Formlessness
Due to the mutual attraction of cause and effect in the world, they revolve in samsara (until) being born from curses and aversion, such instances fill the world.
Evil actions attract each other, causing the nature to be inverted, relying on curses to entrust consciousness, not following normal physiological processes. Falsely hiding and summoning, these are the worldly evil arts, curses, spirits, and aversive objects, thus arising.
△11. Non-Thought
Due to the combination of delusion in the world of cause and effect, they revolve in samsara (until) different natures constitute each other, such instances fill the world.
Two delusions combine, the nature is confused and unclear. Different natures constitute each other, physiology intertwines. Like the pulu (a parasitic wasp), originally a mulberry insect, it does not have extra thoughts but becomes the thought of a bee.
△12. Non-No-Thought
Due to the resentment and harm in the world of cause and effect, they revolve in samsara (until) all are eaten by them, such instances fill the world.
Resentment and harm reciprocate, injury and killing retaliate, physiology is strange and absurd, abandoning ethics and morality, therefore sensing...
梟鏡之類。
釋子界澄疏。非有色成色者。以無待有。偽為因依。彼業力微故。必假于緣。如水母以蝦為目。非無色成色者。以有引無。呼召成體。由緣業俱微。故受生時。必資于咒詛。非有想成想者。彼業微故。妄取他緣。如蒲盧附翼為蜂。非無想成想者。如梟鏡之類。附離他緣非有想。以此四生。以緣力俱微。附離成化故。分為四種。以上十二類生。俱緣業有原薄。感果有勝劣。故三四十二。以是為差。惟世尊能窮眾生輕重業性。將明流轉之因。故示顛倒之性。
是名眾生十二種類。
此皆不了妙覺明心。迷陷情慾。積妄發生。隨妄輪轉。非正修行。不能免脫。至第八卷。方示除妄修證之法。
大佛頂如來密因修證了義諸菩薩萬行首楞嚴經卷第七 卍新續藏第 14 冊 No. 0295 楞嚴經述旨
大佛頂如來密因修證了義諸菩薩萬行首楞嚴經卷第八
淮海蔘佛弟子蘊空居士陸西星述旨
廣陵後學 陳治道 校定
△三種修行漸次第二十六
阿難如是眾生一一類中(至)具足如斯虛妄亂想。
三漸次功夫。直到等覺地位。皆此法門修入。十二顛倒。即動欲等。
汝今修證佛三摩地(至)三者增進違其現業。
五辛為助。淫殺
【現代漢語翻譯】 現代漢語譯本： 『梟鏡之類』： 界澄法師解釋說，『非有色成色者』，是因為無須等待有，虛假地把其他事物當作依靠，他們的業力微弱，所以必須依賴外緣。比如水母以蝦為眼睛。『非無色成色者』，是因為有引來了無，呼喚而形成形體，由於因緣和業力都很微弱，所以在受生的時候，必須依靠咒語的幫助。『非有想成想者』，是因為他們的業力微弱，錯誤地取用其他外緣，比如蒲盧附在其他昆蟲的翅膀上冒充蜜蜂。『非無想成想者』，就像梟和鏡子之類的東西，依附於其他外緣而並非自身具有想法。這四種生命形式，因為因緣和業力都很微弱，依附外緣而形成變化，所以分為四種。 以上十二類眾生，都是因為因緣和業力有深淺厚薄的差別，所以感受到的果報也有好壞優劣的差別，因此分為三四十二種。只有世尊才能徹底瞭解眾生業力的輕重性質。爲了闡明流轉輪迴的原因，所以揭示顛倒妄想的本性。 這就是所謂的眾生的十二種類。 這些眾生都是因為不瞭解妙覺明心，迷惑于情慾，積累虛妄而產生，隨著虛妄而輪轉，不通過正確的修行，就不能免除解脫。到第八卷，才闡述去除虛妄、修習證悟的方法。 《大佛頂如來密因修證了義諸菩薩萬行首楞嚴經》卷第七 卍新續藏第 14 冊 No. 0295 《楞嚴經述旨》 《大佛頂如來密因修證了義諸菩薩萬行首楞嚴經》卷第八 淮海蔘佛弟子蘊空居士陸西星 述旨 廣陵後學 陳治道 校定 △三種修行漸次 第二十六 阿難，像這樣的眾生，在每一種類別中（直到）都具備像這樣虛妄錯亂的想法。 這三種漸次修行的功夫，直到等覺的地位，都是從此法門修入的。這十二種顛倒，就是動欲等等。 你現在修習證悟佛的三摩地（直到）第三種是增進修行違背了他現在的業力。 五辛是助長淫慾和殺生的。
【English Translation】 English version: 'Like owls and mirrors': The釋子界澄 (Shizi Jieceng, a Buddhist monk) explains, 'Those who become form from non-form' means that they do not wait for existence, falsely taking other things as reliance. Their karmic force is weak, so they must rely on external conditions. For example, a jellyfish uses a shrimp as its eye. 'Those who become form from non-form' means that existence attracts non-existence, calling forth and forming a body. Because both conditions and karma are weak, they must rely on curses at the time of birth. 'Those who become thought from non-thought' means that their karma is weak, so they wrongly take other external conditions, like a bee-like creature attaching itself to the wings of other insects. 'Those who become thought from no-thought' are like owls and mirrors, attaching to other external conditions without having thoughts of their own. These four forms of life, because their conditions and karma are weak, rely on external conditions to form changes, so they are divided into four types. The above twelve types of beings are all because their conditions and karma have differences in depth and thickness, so the resulting retributions they experience also have differences in goodness and badness, superiority and inferiority, thus they are divided into three times four, twelve types. Only the World Honored One (世尊, Shizun, another name for Buddha) can thoroughly understand the nature of beings' karma, whether it is light or heavy. In order to explain the cause of transmigration, the nature of inverted delusion is revealed. These are called the twelve categories of beings. All these beings do not understand the wonderfully enlightened and bright mind, are deluded by emotions and desires, accumulate falsehoods and arise, transmigrating according to these falsehoods. Without proper cultivation, they cannot be liberated. In the eighth volume, the methods for removing delusion and cultivating enlightenment are explained. 《The Śūraṅgama Sūtra (大佛頂如來密因修證了義諸菩薩萬行首楞嚴經, Dà Fódǐng Rúlái Mì Yīn Xiūzhèng Liǎoyì Zhū Púsà Wàn Xíng Shǒuléngyán Jīng)》, Volume 7 卍 New Continued Collection, Volume 14, No. 0295, Commentary on the Śūraṅgama Sūtra (楞嚴經述旨, Léngyán Jīng Shùzhǐ) 《The Śūraṅgama Sūtra (大佛頂如來密因修證了義諸菩薩萬行首楞嚴經, Dà Fódǐng Rúlái Mì Yīn Xiūzhèng Liǎoyì Zhū Púsà Wàn Xíng Shǒuléngyán Jīng)》, Volume 8 Lu Xixing (陸西星), a lay Buddhist (居士, Jūshì) of Huaihai, who studied Buddhism, wrote the commentary. Chen Zhidao (陳治道), a junior scholar from Guangling, proofread it. △ The Three Gradual Stages of Cultivation, Twenty-sixth Ānanda (阿難), in each of these categories of beings (until) they are fully equipped with such false and confused thoughts. These three gradual stages of cultivation, up to the position of Equal Enlightenment (等覺, Děngjué), are all entered through this Dharma gate. These twelve inversions are the desires of movement, etc. Now you are cultivating and realizing the Buddha's Samādhi (三摩地, Sānmódì) (until) the third is to advance in cultivation against one's present karma. The five pungent spices (五辛, Wǔxīn) are aids to lust and killing.
為正。緣斷則違。
云何助因阿難如是世界(至)當斷世間五種辛菜。
段食謂食之有分段者。又謂之摶食人食也。觸食者。鬼神食也。但歆其氣而飽思食者。禪天食也。思之即飽識食者。識天食也。但以識想。五辛。楞伽云。蔥蒜韭薤興渠。四在中國。一在外國。
是五種辛熟食發淫(至)猶如毒蛇如見怨賊。
淫如毒蛇。怨賊者。以其能害法身。殺慧命故。
先持聲聞四棄八棄(至)第二增進修行漸次。
淫慾相襲。偷劫相負。無由禁遏。故禁戒成就。二業永無。
云何現業如是清凈(至)是人即獲無生法忍。
流則分湛合塵。不流則旋元無偶。遂能反六用之擾。復一真之湛。無生法忍。謂不見有少法生。不見有少法滅。離諸情垢。無作無愿。安住是道。名之為忍。
從是漸修隨所發行(至)第三增進修行漸次。
三增進。一斷辛。二斷淫。三不緣塵。故業凈性明。乃可發行升進聖位。
△增歷聖位第二十七
五十七位。各隨行相立名。
阿難是善男子欲愛乾枯(至)干有其慧名干慧地。
地謂地步。言到此地步。入聖有基。所以不能優入聖域者。只抂執心上。執者守而不化之稱。一味干慧。不如無智無得之為妙。坐忘
【現代漢語翻譯】 為正。順應因緣則為正道。緣斷則違。如果斷絕因緣，則會違背正道。
云何助因阿難如是世界(至)當斷世間五種辛菜。阿難，什麼是助因？像這樣的世界（直到）應當斷除世間的五種辛菜。
段食謂食之有分段者。段食指的是食物可以被分成段落。又謂之摶食人食也。也稱為摶食，是人類所食用的食物。觸食者。鬼神食也。觸食指的是鬼神所食用的食物。但歆其氣而飽思食者。禪天食也。僅僅歆享其氣味就能飽腹，這是禪天眾生的食物。思之即飽識食者。識天食也。僅僅通過思念就能飽腹，這是識天眾生的食物。但以識想。僅僅依靠意識和想像。五辛。楞伽云。蔥蒜韭薤興渠。五辛，《楞伽經》中說的是蔥、蒜、韭、薤（xiè）、興渠（xīng qú）。四在中國。一在外國。其中四種產于中國，一種產于外國。
是五種辛熟食發淫(至)猶如毒蛇如見怨賊。這五種辛菜，煮熟了食用會引發淫慾（直到）猶如毒蛇，如同見到怨恨的仇敵。
淫如毒蛇。怨賊者。淫慾如同毒蛇，怨賊。以其能害法身。殺慧命故。因為它們能夠損害法身，殺害慧命。
先持聲聞四棄八棄(至)第二增進修行漸次。首先持守聲聞乘的四棄（四重戒）和八棄（八關齋戒）（直到）第二種增進修行的漸次。
淫慾相襲。偷劫相負。淫慾互相侵襲，偷盜搶劫相互牽連。無由禁遏。沒有辦法禁止和遏制。故禁戒成就。二業永無。所以禁戒成就，這兩種惡業就永遠不會發生。
云何現業如是清凈(至)是人即獲無生法忍。如何使現前的業障如此清凈（直到）這個人就能獲得無生法忍。
流則分湛合塵。如果隨波逐流，就會分散清凈的本性，與塵世融合。不流則旋元無偶。如果不隨波逐流，就能迴旋本元，恢復原本的純凈。遂能反六用之擾。於是能夠反轉六根的作用所帶來的擾亂。復一真之湛。恢復唯一真實的清凈。無生法忍。謂不見有少法生。不見有少法滅。無生法忍，指的是不見有絲毫的法產生，不見有絲毫的法滅亡。離諸情垢。無作無愿。遠離各種情感的污垢，沒有造作，沒有愿求。安住是道。名之為忍。安住于這種境界，就稱為忍。
從是漸修隨所發行(至)第三增進修行漸次。從此逐漸修行，隨著所發行的（直到）第三種增進修行的漸次。
三增進。一斷辛。二斷淫。三不緣塵。三種增進：一是斷除辛菜，二是斷除淫慾，三是不攀緣塵境。故業凈性明。乃可發行升進聖位。所以業障清凈，自性光明，才可以發起修行，提升到聖位。
△增歷聖位第二十七
五十七位。各隨行相立名。五十七個位次，各自根據修行的狀態來命名。
阿難是善男子欲愛乾枯(至)干有其慧名干慧地。阿難，這位善男子，如果他的欲愛已經乾枯（直到）只有乾枯的智慧，就稱為干慧地。
地謂地步。地指的是地步，階段。言到此地步。入聖有基。意思是說到了這個階段，進入聖境就有了基礎。所以不能優入聖域者。只抂執心上。之所以不能順利進入聖境，只是因為執著於心。執者守而不化之稱。執著指的是固守而不變化的狀態。一味干慧。不如無智無得之為妙。一味地追求干慧，不如無智無得的境界更為微妙。坐忘。坐忘。
【English Translation】 It is right. Following the causes and conditions is right. Breaking the causes and conditions is wrong.
What is the auxiliary cause, Ananda? Such a world (until) should cut off the five pungent spices of the world.
'Segmented food' refers to food that is divided into segments. It is also called 'lump food,' which is human food. 'Contact food' is the food of ghosts and spirits. They are satisfied by enjoying its aroma. 'Thought food' is the food of the Dhyana heavens. They are satisfied by thinking. 'Consciousness food' is the food of the Consciousness heavens. They rely solely on consciousness and thought. The five pungent spices. The Surangama Sutra says: onions, garlic, leeks, shallots, and asafoetida. Four are in China, and one is in foreign countries.
These five pungent spices, when cooked and eaten, arouse lust (until) like poisonous snakes, like seeing hateful enemies.
Lust is like a poisonous snake, a hateful enemy. Because it can harm the Dharma body and kill the wisdom life.
First, uphold the four parajikas and eight precepts of the Sravakas (until) the second gradual progression of cultivation.
Lustful desires attack each other, stealing and robbery are mutually dependent. There is no way to prohibit and stop them. Therefore, the precepts are accomplished, and these two karmas will never occur.
How can present karma be so pure (until) this person immediately obtains the forbearance of non-arising Dharma.
Flowing means dividing the clear and merging with dust. Not flowing means revolving back to the original, without duality. Thus, one can reverse the disturbance of the six senses and restore the purity of the one true reality. The forbearance of non-arising Dharma means not seeing any Dharma arising and not seeing any Dharma ceasing. It is being apart from all emotional defilements, without action or desire. Abiding in this path is called forbearance.
From this gradual cultivation, according to what is practiced (until) the third gradual progression of cultivation.
Three advancements: 1. Cutting off pungent spices. 2. Cutting off lust. 3. Not clinging to dust. Therefore, karma is purified, and the nature is bright, then one can practice and advance to the holy position.
△Increasing and Experiencing Holy Positions, Twenty-Seventh
The fifty-seven positions are named according to their respective states of practice.
Ananda, if a good man's desire for love is dried up (until) having only dry wisdom, it is called the Dry Wisdom Ground.
'Ground' refers to a stage. It means that reaching this stage provides a foundation for entering the holy realm. The reason why one cannot smoothly enter the holy realm is only because of clinging to the mind. Clinging refers to holding on without transformation. Merely having dry wisdom is not as wonderful as having no wisdom and no attainment. Sitting in forgetfulness.
論云。慧而不用。寔智若愚。益資定慧。雙美無極。所以一味干慧品為人位之初心。要知干慧之與金剛乾慧。初無兩心。溫陵之說。近為江左太沖殷公所駁。良有至理。下文云。始獲金剛心中初干慧地。猶云適得吾體也。非等覺後心也。故嘗擬之鍊金。三增進中。如金雜沙礦。銷之使盡。只有一味金體。從此加以鹽礬。轉轉明凈。即信住行向等心也。如是礦盡。即為真金。不復重為礦矣。到此始見十分精瑩本體。故云始獲金剛心中干慧初地。謂始終洞徹。因果圓成。如經云。等覺圓明是已。金剛乾慧。與前初心。只是一心。的非等覺後心也。
△十信心
予按十信心即一心也。但重重入妙耳。非有等級之相懸。可以循序而漸進者。
△一信心住
夫聖位以信為初因。純真無妄之謂信。又相應之謂信。必先審中中圓妙之道。以純真無妄之心體而行之。使心法相應。然後聖域可造也。
欲習初干未與如來(至)中道純真名信心住。
欲盡乾枯。根境不偶。執心虛明。直到干慧地。步猶在凡地。未便與如來法流水接。更當審中中道。于如來薩婆海中中流而入。中流謂不落邊際也。如是則圓妙開敷。從真妙圓之中。不立所明。便所發者。皆是真妙。如是則心法相應。而妙信常住。一切妄
【現代漢語翻譯】 現代漢語譯本：論中說，有智慧卻不使用，這才是真正的大智若愚。這樣可以增進定力與智慧，達到兩者完美無缺的境界。因此，一味干慧品是修行人位的初心。要知道干慧與金剛乾慧，最初並沒有兩顆心。溫陵的說法，近來被江左的太沖殷公駁斥，很有道理。下文說，『始獲金剛心中初干慧地』，就像說『恰好得到了我的身體』一樣，並非等覺后的心。所以曾經比喻為鍊金，在三個增進過程中，就像金子混雜在沙礦中，熔鍊使沙子完全消失，只剩下一味的金體。從此加入鹽礬，使其越來越明亮純凈，就像信住行向等心一樣。像這樣礦石雜質完全消失，就成了真金，不再是礦石了。到這時才見到十分精瑩的本體。所以說『始獲金剛心中干慧初地』，意思是始終洞徹，因果圓滿成就，就像經中所說，『等覺圓明』就是這樣。金剛乾慧與之前的初心，只是一顆心，的確不是等覺后的心。
△十信心
我按，十信心即是一心。只是重重進入妙境罷了，並非有等級差別，可以按順序逐漸提升的。
△一信心住
聖位的開始以信為初因，純真無妄叫做信，又相應叫做信。必須先審察中中圓妙的道理，以純真無妄的心體去實行它，使心與法相應，然後才能進入聖域。
『欲習初干未與如來(至)中道純真名信心住。』
想要窮盡乾枯，根境不相遇合，執著於心性的虛明，直到干慧地，腳步仍然停留在凡地，還不能與如來法流水相接。更應當審察中中之道，從如來薩婆海（一切智海）的中間流入，中間流入是指不落入邊際。這樣則圓妙開敷，從真妙圓之中，不設立所明，那麼所發出的，都是真妙。這樣則心法相應，而妙信常住，一切妄想自然止息。
【English Translation】 English version: The treatise says, 'Wisdom without application is true wisdom appearing as foolishness. It further enriches both samadhi and wisdom, achieving a perfect and limitless state.' Therefore, the 'One-Taste Dry Insight' stage is the initial aspiration for a practitioner's position. It is essential to understand that Dry Insight and Vajra Dry Insight are initially of one mind. The Wenling's view was recently refuted by Yin Gong of Taichong in Jiangzu, which is very reasonable. The following text says, 'Initially attaining the first Dry Insight ground in the Vajra Mind' is like saying 'Just obtained my body,' not the mind after Equal Enlightenment. Therefore, it has been compared to refining gold. In the three stages of advancement, it is like gold mixed with sand ore. Smelting it to eliminate the sand completely leaves only the one-taste gold essence. From there, adding salt and alum makes it increasingly bright and pure, like the minds of Faith, Abiding, Practice, and Dedication. When the ore is completely gone, it becomes true gold, no longer ore. Only then can one see the perfectly pure essence. Therefore, it is said, 'Initially attaining the first Dry Insight ground in the Vajra Mind,' meaning complete understanding from beginning to end, and the perfect accomplishment of cause and effect, as the sutra says, 'Equal Enlightenment and perfect clarity' is like this. Vajra Dry Insight and the initial aspiration are of one mind, and indeed not the mind after Equal Enlightenment (Samantabhadra).
△ Ten Faiths
According to my understanding, the Ten Faiths are one mind. It is simply entering into the realm of wonder repeatedly, not a matter of hierarchical differences that can be gradually advanced through sequential steps.
△ One Faith Abiding
The beginning of the holy position starts with faith as the initial cause. Pure and genuine without delusion is called faith, and correspondence is also called faith. One must first examine the doctrine of perfect and wonderful Middle Way, and practice it with a pure and genuine mind, so that the mind and Dharma correspond. Only then can the holy realm be created.
'Desiring to practice initial Dry Insight without joining the Tathagata (up to) the pure and genuine Middle Way is called Faith Abiding.'
Wanting to exhaust dryness, the roots and objects not meeting, clinging to the mind's emptiness and clarity, until the Dry Insight ground, the steps are still on the ordinary ground, not yet connected to the Tathagata's Dharma stream. One should further examine the Middle Way, entering from the middle stream of the Tathagata's Sarva-sāgara (ocean of all wisdom), entering from the middle stream means not falling into extremes. In this way, the perfect wonder blossoms, and from the true and wonderful perfection, without establishing what is to be illuminated, then what is emitted is all true and wonderful. In this way, the mind and Dharma correspond, and the wonderful faith abides constantly, and all delusions naturally cease.
想。滅盡無餘。中中之道。純真無妄。故名信心住。余皆由此增進。更無別法。但隨位依真如性。凈治惑習。單復磨鍊。使纖塵不立。即登妙覺矣。
予按十信法門。皆依性而不依慧。此慧而不用也。然慧在性中。所以審中中道者。更是何物。
△二念心住
真信明瞭一切圓通(至)得無遺忘名念心住。
心真而明。則一切圓通。而陰等不礙。故能洞照宿習。憶念無遺。
△三精進心
妙圓純真真精發化(至)進超真凈名精進心。
妙圓通性。既純既真。則妄習皆化。惟一精明。而進乎真凈。行無雜揉。故名精進。
△四慧心住
心精現前純以智慧名慧心住。
△五定心住
執持智明周遍寂湛寂妙常凝名定心住。
△六不退心
定光發明明性深入唯進無退名不退心。
△七護法心
心進安然保持不失十方如來氣分交接名護法心。
△八迴向心
覺明保持能以妙力(至)重重相入名迴向心。
覺明保持。即護法心也。十方如來。氣分交接。是它來向我。今回佛慈光。向佛安住。是我去向他。故有雙鏡之喻。
△九戒心住
心光密回獲佛常凝(至)得無遺失名戒心住。
心光。佛之
【現代漢語翻譯】 現代漢語譯本：想念都滅盡，沒有剩餘，這就是中中之道，純真沒有虛妄，所以叫做信心住（Xin Xin Zhu，Faith Abiding）。其餘的修行都由此增進，沒有其他的方法。只要隨著所處的位次，依據真如自性，清凈和治理迷惑的習氣，反覆磨練，使纖細的塵埃都不能立足，就能登上妙覺的境界了。
我認為十信法門，都是依據自性而不是依據智慧。這是有智慧而不用。然而智慧在自性之中，所以審察中中之道的是什麼呢？
△二念心住（Nian Xin Zhu，Mindfulness Abiding）
真信明瞭一切圓通（直到）得到沒有遺忘，叫做念心住。
心真誠而明瞭，那麼一切都圓融通達，而五陰等障礙不了它，所以能夠洞察過去的習氣，憶念沒有遺漏。
△三精進心（Jing Jin Xin，Vigor Abiding）
妙圓純真，真精發化（直到）進超真凈，叫做精進心。
妙圓通達的自性，既純粹又真實，那麼虛妄的習氣都會消融，只剩下一片精明，從而進入真凈的境界，行為沒有雜亂，所以叫做精進。
△四慧心住（Hui Xin Zhu，Wisdom Abiding）
心精明地顯現，完全憑藉智慧，叫做慧心住。
△五定心住（Ding Xin Zhu，Concentration Abiding）
執持智明，周遍寂靜，寂靜而微妙，恒常凝定，叫做定心住。
△六不退心（Bu Tui Xin，Non-Regression Abiding）
定光顯發，明性深入，只有前進沒有後退，叫做不退心。
△七護法心（Hu Fa Xin，Dharma-Protecting Abiding）
心前進安然，保持而不失去，十方如來的氣息相互交接，叫做護法心。
△八迴向心（Hui Xiang Xin，Dedication Abiding）
覺明保持，能夠以妙力（直到）重重相入，叫做迴向心。
覺明保持，就是護法心。十方如來，氣息相互交接，是他們來向我。現在我將佛的慈光，向佛安住，是我去向他們。所以有雙鏡的比喻。
△九戒心住（Jie Xin Zhu，Precept-Observing Abiding）
心光秘密地迴轉，獲得佛的恒常凝定（直到）得到沒有遺失，叫做戒心住。
心光，是佛的
【English Translation】 English version: Thoughts are extinguished without remainder. This is the Middle Way of the Middle, pure and without falsehood. Therefore, it is called Xin Xin Zhu (信心住, Faith Abiding). All other practices are advanced from this, and there is no other method. Simply follow the position one is in, rely on the True Thusness nature, purify and govern the deluded habits, and repeatedly refine them, so that even the finest dust cannot stand, and one can ascend to the realm of Wonderful Enlightenment.
I believe that the Ten Faiths Dharma-door all rely on nature and not on wisdom. This is having wisdom but not using it. However, wisdom is within nature, so what is it that examines the Middle Way of the Middle?
△ Two, Nian Xin Zhu (念心住, Mindfulness Abiding)
True faith understands all perfect penetration (until) obtaining no forgetting, called Nian Xin Zhu.
If the mind is sincere and clear, then everything is perfectly interconnected, and the skandhas and other obstacles cannot hinder it. Therefore, it can clearly see past habits and remember them without omission.
△ Three, Jing Jin Xin (精進心, Vigor Abiding)
Wonderful and perfect, pure and true, true essence manifests and transforms (until) advancing beyond true purity, called Jing Jin Xin.
The wonderful and perfectly penetrating nature is both pure and true, then false habits will all dissolve, leaving only one essence of clarity, thereby entering the realm of true purity. Actions are without impurity, therefore it is called vigor.
△ Four, Hui Xin Zhu (慧心住, Wisdom Abiding)
The mind's essence manifests clearly, relying entirely on wisdom, called Hui Xin Zhu.
△ Five, Ding Xin Zhu (定心住, Concentration Abiding)
Grasping the light of wisdom, universally still and serene, serene and wonderful, constantly concentrated, called Ding Xin Zhu.
△ Six, Bu Tui Xin (不退心, Non-Regression Abiding)
The light of concentration manifests, the nature of clarity penetrates deeply, only advancing and not retreating, called Bu Tui Xin.
△ Seven, Hu Fa Xin (護法心, Dharma-Protecting Abiding)
The mind advances peacefully, maintaining without losing, the breath of the Ten Directions Tathagatas intermingling, called Hu Fa Xin.
△ Eight, Hui Xiang Xin (迴向心, Dedication Abiding)
Awareness and clarity maintained, able to use wonderful power (until) entering layer upon layer, called Hui Xiang Xin.
Awareness and clarity maintained is Hu Fa Xin. The Ten Directions Tathagatas, their breaths intermingling, is them coming towards me. Now I dedicate the Buddha's compassionate light, towards the Buddha abiding, is me going towards them. Therefore, there is the analogy of two mirrors.
△ Nine, Jie Xin Zhu (戒心住, Precept-Observing Abiding)
The mind's light secretly returns, obtaining the Buddha's constant concentration (until) obtaining no loss, called Jie Xin Zhu.
The mind's light is the Buddha's
心光也。既密回於我。則佛之常凝。無上妙凈。我得之矣。此皆無作妙用。復何為哉。故曰。安住無為。無為故無得。無得又何失。名戒心住。戒則有常自修省之意。即此無為無作。有何修省。故戒心自此而住。
△十願心住
住戒自在能游十方所去隨愿名願心住。
戒心住故。住戒自在。對境無動。涉事無染。又何適而不可。故遊行十方。而所去隨愿。隨愿滿足。則無復有愿矣。故願心住。
溫陵曰。修行之初。必杜絕愛慾。使心性虛明。然後能入法流。開妙圓性。真性明圓。細習乃現。遂發行治之。使純智無習。又持之以定。使湛寂發光。深入于道。護持不失。斯能回佛慈光。獲佛凈戒。涉塵不染。所去隨愿。此十信之序也。
△十住
從信趨入。生如來家。依無住智。永不退還。名之為住。
△一發心住
阿難是善男子以真方便(至)圓成一心名發心住。
真方便妙慧也。十心十信心也。十心頓發。圓成一心。住佛智地。名發心住。溫陵曰。聖位以十信為初因。以十住十行十愿十地為漸次。而終於等妙。皆相躡而設。欲令行人從信趨入。而住佛智地。依智起行。濟行以愿。由是超三賢。入十聖。登等妙。此修證之序也。
△二治地住
心
【現代漢語翻譯】 現代漢語譯本：心光也是如此。既然它已經秘密地迴歸於我，那麼佛的常凝（佛的永恒不變的狀態），無上妙凈（至高無上的微妙清凈），我就得到了。這些都是無作妙用（自然而然的奇妙作用），還用做什麼呢？所以說，安住于無為（安住于不做作的狀態），因為無為所以無所得，無所得又有什麼可失去的呢？這叫做戒心住（安住于持戒的心）。戒律有常常自我修省的含義，但既然是無為無作，又有什麼需要修省的呢？所以戒心自然安住於此。
△十願心住
住戒自在，能夠遊歷十方（各個方向），所去之處隨心所愿，這叫做願心住（安住于願望的心）。
因為安住于持戒的心，所以住戒自在（安住于戒律而自由自在），面對外境心不動搖，經歷世事不被污染，又有什麼地方不能去呢？所以能夠遊歷十方，並且所去之處隨心所愿。願望都滿足了，就沒有什麼願望了。所以叫做願心住。
溫陵說：修行的開始，必須杜絕愛慾，使心性虛明，然後才能進入法流（佛法的河流），開啟妙圓性（微妙圓滿的本性）。真性明圓之後，細微的習氣才會顯現，於是發起修行來治理它們，使純粹的智慧沒有習氣。又用禪定來保持它，使湛然寂靜的本性發出光明。深入于道，護持而不失去，這樣才能迴歸佛的慈光，獲得佛的清凈戒律，經歷塵世而不被污染，所去之處隨心所愿。這就是十信（十種信心）的次第。
△十住
從信心趨入，生於如來家（佛的家庭），依靠無住智（不住于任何事物的智慧），永遠不會退轉，這叫做住（安住）。
△一發心住
阿難（佛陀的弟子），這位善男子，用真實的方便（巧妙的方法），圓滿成就一心（專注的心），這叫做發心住（安住于發菩提心）。
真方便就是妙慧。十心就是十種信心。十種信心頓然發起，圓滿成就一心，安住于佛的智慧之地，叫做發心住。溫陵說：聖位的修證以十信為最初的因，以十住、十行、十愿、十地為漸進的次第，最終達到等妙覺（最高的覺悟）。這些都是相互銜接而設立的，想要讓修行人從信心趨入，而安住于佛的智慧之地，依靠智慧發起修行，用願望來輔助修行，由此超越三賢位（菩薩修行的三個階段），進入十聖位（十地菩薩），登上等妙覺。這就是修證的次第。
△二治地住
心
【English Translation】 English version: The light of the mind is also like this. Since it has secretly returned to me, then the Buddha's constant concentration (the Buddha's eternally unchanging state), the unsurpassed and wonderfully pure (the supreme and subtle purity), I have obtained it. These are all wonderful functions of non-action (natural and wonderful functions), what else is there to do? Therefore, it is said, 'Abiding in non-action (abiding in a state of non-doing), because of non-action, there is nothing to be gained, and if there is nothing to be gained, what is there to lose?' This is called 'Abiding in the Mind of Precepts' (abiding in the mind of upholding precepts). Precepts have the meaning of constantly self-reflecting and examining oneself, but since it is non-action and non-doing, what is there to reflect on and examine? Therefore, the mind of precepts naturally abides here.
△ The Ten Vows of Mind Abiding
Abiding in precepts with freedom, being able to travel in all ten directions (all directions), and going wherever one wishes, is called 'Mind Abiding in Vows' (abiding in the mind of vows).
Because of abiding in the mind of precepts, one abides in precepts with freedom (abiding in precepts and being free and at ease), the mind is not moved by external circumstances, and one is not defiled by worldly affairs. What place is there that one cannot go? Therefore, one can travel in all ten directions, and go wherever one wishes. When all wishes are fulfilled, there are no more wishes. Therefore, it is called 'Mind Abiding in Vows'.
Wenling said: At the beginning of cultivation, one must cut off desires and lusts, so that the mind and nature are empty and bright, and then one can enter the stream of Dharma (the river of Buddha's teachings) and open up the wonderful and perfect nature (the subtle and perfect nature). After the true nature is clear and perfect, subtle habits will appear, so one initiates practice to govern them, so that pure wisdom has no habits. And one maintains it with samadhi (meditative concentration), so that the serene and still nature emits light. Deeply entering the Way, protecting and not losing it, one can return to the Buddha's compassionate light, obtain the Buddha's pure precepts, experience the world without being defiled, and go wherever one wishes. This is the order of the Ten Faiths (ten kinds of faith).
△ The Ten Dwellings
From faith, one enters and is born into the family of the Tathagata (the family of the Buddha), relying on non-abiding wisdom (wisdom that does not dwell on anything), and never retreats. This is called 'Dwelling' (abiding).
△ The First Dwelling: Dwelling in the Generation of the Mind
Ananda (Buddha's disciple), this good man, with true expedient means (skillful methods), perfectly accomplishes one mind (a focused mind), this is called 'Dwelling in the Generation of the Mind' (abiding in generating the Bodhi mind).
True expedient means is wonderful wisdom. The ten minds are the ten kinds of faith. The ten kinds of faith arise suddenly, perfectly accomplishing one mind, abiding in the Buddha's land of wisdom, this is called 'Dwelling in the Generation of the Mind'. Wenling said: The cultivation of the holy position takes the Ten Faiths as the initial cause, and the Ten Dwellings, Ten Practices, Ten Dedications, and Ten Grounds as gradual stages, and finally reaches Equal and Wonderful Enlightenment (the highest enlightenment). These are all established in a connected manner, wanting to allow practitioners to enter from faith, and abide in the Buddha's land of wisdom, relying on wisdom to initiate practice, using vows to assist practice, thereby transcending the Three Worthies (three stages of Bodhisattva practice), entering the Ten Saints (the ten Bhumi Bodhisattvas), and ascending to Equal and Wonderful Enlightenment. This is the order of cultivation and realization.
△ The Second Dwelling: Dwelling in the Management of the Ground
Mind
中發明如凈琉璃(至)履以成地名治地住。
心中發明內外精瑩。故有琉璃含金之喻。履是妙心以為真基。名曰治地。如築室者。必須治地。乃可興作。
△三修行住
心地涉知俱得明瞭游履十方得無留礙名修行住。
心地治成。內外精瑩。一涉所知。無不明瞭。任運遊行。得無留礙。
△四生貴住
行與佛同受佛氣分(至)入如來種名生貴住。
妙行密契。則妙理冥感。將生佛家為法王族。中陰以喻冥感之理。亡者現陰。已謝后陰。未生此人。自求父母。入其胎中。斯則陰信冥通。生為佛種之喻。
△五方便具足住
既游道胎親奉覺胤(至)人相不缺名方便具足住。
曰如中陰身。曰如胎已成。曰表以成人。可見皆是譬喻。
△六正心住
容貌如佛心相亦同名正心住。
△七不退住
身心合成日益滋長名不退住。
△八童真住
十身靈相一時具足名童真住。
十身。菩提身。愿身。化身。力身。莊嚴身。威勢身。意生身。福身。法身。智身。自方便具足。至童真。名長養聖胎。然皆譬喻之辭。
△九法王子住
形成出胎親為佛子名法王子住。
△十灌頂住
表以成人如大國王
【現代漢語翻譯】 現代漢語譯本 心中發明，如凈琉璃（指清凈無染的心性）一般，直至（修行者）以（此清凈心）履踐，成就治地住（菩薩十住位的第一個階段）。
心中發明，內外精純瑩澈，所以有如凈琉璃包含黃金的比喻。（以清凈心）履踐是妙心的體現，作為真正的根基，名為治地。如同建造房屋的人，必須先平整土地，才可以開始建造。
△三、修行住
心地涉歷所知，都能夠明瞭通達，遊歷十方世界，得到無所障礙，名為修行住。
心地已經治理完成，內外精純瑩澈，一旦涉歷所知，沒有不明白通達的。隨順因緣，任運自在，得到無所障礙。
△四、生貴住
行為與佛相同，承受佛的氣分（指佛法的薰陶），（最終）進入如來的種姓，名為生貴住。
妙行與妙理暗合，就會產生微妙的感應，將要出生在佛家，成為法王之族。中陰身用來比喻這種冥冥中的感應之理。亡者現世的陰身已經消謝，來世的陰身尚未產生，這個人（中陰身）自己尋求父母，進入他們的胎中。這就是陰信冥通，比喻生為佛種。
△五、方便具足住
已經遊歷道胎，親身承受覺悟的後裔（指佛法），（並且）人相沒有殘缺，名為方便具足住。
說如中陰身，說如胎已成，說表以成人，可見這些都是譬喻。
△六、正心住
容貌如佛，心相也與佛相同，名為正心住。
△七、不退住
身心合成，日益增長，名為不退住。
△八、童真住
十身靈相一時具足，名為童真住。
十身：菩提身、愿身、化身、力身、莊嚴身、威勢身、意生身、福身、法身、智身。從方便具足，到童真，名為長養聖胎。然而這些都是譬喻之辭。
△九、法王子住
形成出胎，親身為佛之子，名為法王子住。
△十、灌頂住
表以成人，如大國王
【English Translation】 English version The mind's inherent illumination is like pure 'vaiḍūrya' (beryl/lapis lazuli, symbolizing purity), until (the practitioner) treads with (this pure mind) to accomplish the 'Cittabhūmi-sthita' (Ground-establishment dwelling, the first stage of the ten abodes of a Bodhisattva).
The mind's inherent illumination is pure and bright inside and out, hence the metaphor of pure 'vaiḍūrya' containing gold. Treading is the manifestation of the wonderful mind, serving as the true foundation, called 'Cittabhūmi' (Ground-establishment). It is like a builder who must first prepare the ground before starting construction.
△ Three, 'Śikṣā-sthita' (Practice-dwelling)
The mind's engagement with knowledge is entirely clear and thorough, traveling through the ten directions without obstruction, called 'Śikṣā-sthita' (Practice-dwelling).
The mind has been cultivated, pure and bright inside and out. Once engaged with knowledge, nothing is unclear or incomprehensible. Following conditions, acting freely, attaining unobstructedness.
△ Four, 'Gotra-sthita' (Lineage-dwelling)
Conduct is the same as the Buddha's, receiving the Buddha's aura (referring to the influence of the Dharma), (eventually) entering the Tathagata's lineage, called 'Gotra-sthita' (Lineage-dwelling).
Wonderful conduct secretly accords with wonderful principle, which will produce a subtle resonance, about to be born into the Buddha's family, becoming a member of the Dharma King's clan. The 'antarābhava' (intermediate state between death and rebirth) is used to symbolize this principle of subtle resonance. The deceased's present 'skandha' (aggregate) has ceased, and the future 'skandha' has not yet arisen. This person (in the intermediate state) seeks parents themselves, entering their womb. This is the secret communication of 'yin' (passive/receptive) and 'xin' (trust/belief), a metaphor for being born as a Buddha seed.
△ Five, 'Sādhana-sthita' (Accomplishment-dwelling)
Having traveled through the 'dhātu-garbha' (womb of the path), personally receiving the descendants of enlightenment (referring to the Dharma), (and) the physical characteristics are not lacking, called 'Sādhana-sthita' (Accomplishment-dwelling).
Saying it is like the 'antarābhava' (intermediate state), saying it is like the womb being formed, saying it is expressed as becoming an adult, it can be seen that these are all metaphors.
△ Six, 'Citta-sthita' (Mind-dwelling)
Appearance is like the Buddha, and the mind's characteristics are also the same as the Buddha's, called 'Citta-sthita' (Mind-dwelling).
△ Seven, 'Avaivartika-sthita' (Non-regression-dwelling)
Body and mind combine, growing day by day, called 'Avaivartika-sthita' (Non-regression-dwelling).
△ Eight, 'Kumāra-sthita' (Youth-dwelling)
The spiritual characteristics of the ten bodies are all complete at once, called 'Kumāra-sthita' (Youth-dwelling).
Ten bodies: 'Bodhi-kāya' (Enlightenment body), 'Praṇidhāna-kāya' (Vow body), 'Nirmāṇa-kāya' (Transformation body), 'Bala-kāya' (Power body), 'Alaṃkāra-kāya' (Adornment body), 'Ādhipatya-kāya' (Dominion body), 'Manomaya-kāya' (Mind-made body), 'Puṇya-kāya' (Merit body), 'Dharma-kāya' (Dharma body), 'Jñāna-kāya' (Wisdom body). From 'Sādhana-sthita' (Accomplishment-dwelling) to 'Kumāra-sthita' (Youth-dwelling), it is called nurturing the holy embryo. However, these are all metaphorical terms.
△ Nine, 'Yuvarāja-sthita' (Crown Prince-dwelling)
Forming and emerging from the womb, personally becoming the Buddha's son, called 'Yuvarāja-sthita' (Crown Prince-dwelling).
△ Ten, 'Abhiṣeka-sthita' (Anointment-dwelling)
Expressing becoming an adult, like a great king
(至)陳列灌頂名灌頂住。
大國王太子。則分委國事。剎利諸王世子將付國位。則取大海水。以灌其頂。溫陵曰。發心者必治地。治地乃修行。修行然後生如來家。具覺相同。佛心長道。體圓十身。為佛子任佛事。此十住始終之序也。
予按十住。但隨方便立名。于干慧中。似有增進。然皆無作。功同長養聖胎。俟其自在成就而已。
△十行
既依普智。住佛所住。遂能繁興妙行。自利利它。十行皆以度為體。
△一歡喜行
阿難是善男子成佛子已(至)十方隨順名歡喜行。
△二饒益行
善能利益一切眾生名饒益行。
△三無嗔行
自覺覺他得無違拒名無嗔恨行。
△四無盡行
種類出生窮未來際三世平等十方通達名無盡行。
種類出生。化身周遍。豎遍三世。橫滿十方。無窮盡也。
△五離癡亂行
一切合同種種法門得無差誤名離癡亂行。
於法不了曰癡。於行紛錯曰亂。今能一合。於法得無差誤。
△六善現行
則于同中顯現群異一一異相各各見同名善現行。
種種法門。事理無礙。互見隨應。圓融自在。可謂善現。
△七無著行
如是乃至十方虛空(至)不相留礙名
【現代漢語翻譯】 現代漢語譯本 （至）陳列灌頂名灌頂住。
大國王太子，便分管治理國家事務。剎利（Kshatriya，印度教種姓制度中的第二等級，通常是武士和統治者）諸王世子將要繼承王位時，便取大海水，以灌其頂。溫陵說：『發心者必定治理土地，治理土地乃是修行，修行然後才能生在如來之家，具備覺悟的相同之處。佛心長久不變，道體圓滿包含十身。作為佛的兒子，承擔佛的事業。』這便是十住的始終順序。
我按十住的意義來看，只是隨順方便而立名，在干慧地中，似乎有所增進。然而都是無為而作，功用如同長養聖胎，等待它自在成就罷了。
△十行
既然依仗普遍的智慧，安住于佛所安住的境界，於是能夠廣泛興起微妙的修行，自利利他。十行都以度化眾生為本體。
△一歡喜行
阿難，這些善男子成就佛子之後（至）十方隨順，名為歡喜行。
△二饒益行
善於利益一切眾生，名為饒益行。
△三無嗔行
自覺覺他，得到沒有違逆抗拒，名為無嗔恨行。
△四無盡行
種類出生，窮盡未來際，三世平等，十方通達，名為無盡行。
種類出生，化身周遍，豎窮三世，橫遍十方，沒有窮盡。
△五離癡亂行
一切合同，種種法門，得到沒有差錯謬誤，名為離癡亂行。
對於佛法不瞭解叫做癡，對於修行紛雜錯亂叫做亂。現在能夠一切合同，對於佛法沒有差錯謬誤。
△六善現行
那麼在同中顯現各種差異，每一個差異的相狀各自見到相同，名為善現行。
種種法門，事理沒有障礙，互相見到，隨順相應，圓融自在，可以說是善現。
△七無著行
像這樣乃至十方虛空（至）不互相阻礙，名為無著行。
【English Translation】 English version (To) Displaying the empowerment is called the Abhisheka-sthita.
When a great king's crown prince is entrusted with the affairs of the state, or when the son of a Kshatriya (Hindu caste system's second rank, usually warriors and rulers) king is about to inherit the throne, water from the great ocean is taken to anoint his head. Wenling said, 'One who aspires to enlightenment must govern the land; governing the land is cultivation; cultivation then leads to birth in the family of the Tathagata, possessing the same qualities of enlightenment. The Buddha's mind is eternal, and the body of the Tao is complete, encompassing the ten bodies. As a son of the Buddha, one undertakes the Buddha's work.' This is the sequential order of the Ten Abodes from beginning to end.
According to my understanding, the Ten Abodes are merely names established for convenience, seemingly progressing from the stage of Dry Insight. However, they are all non-contrived actions, with the same function as nurturing a sacred embryo, awaiting its natural accomplishment.
△ The Ten Practices
Having relied on universal wisdom and dwelling in the abode of the Buddha, one is then able to extensively cultivate wondrous practices, benefiting oneself and others. All Ten Practices take deliverance as their essence.
△ One: The Joyful Practice
Ananda, these good men, having become sons of the Buddha, (to) accord with all directions, is called the Joyful Practice.
△ Two: The Beneficial Practice
Being skilled in benefiting all sentient beings is called the Beneficial Practice.
△ Three: The Non-anger Practice
Being self-aware and enabling others to be aware, attaining non-opposition and non-resistance, is called the Non-anger Practice.
△ Four: The Inexhaustible Practice
The birth of various kinds, exhausting the future, the equality of the three times, and thorough understanding of the ten directions, is called the Inexhaustible Practice.
The birth of various kinds, the pervasive manifestation of transformation bodies, vertically exhausting the three times, and horizontally filling the ten directions, is without end.
△ Five: The Practice of Being Free from Delusion and Confusion
All uniting, various Dharma gates, attaining no error or mistake, is called the Practice of Being Free from Delusion and Confusion.
Not understanding the Dharma is called delusion; confused and disordered practice is called confusion. Now being able to unite everything, attaining no error or mistake in the Dharma.
△ Six: The Practice of Skillful Manifestation
Then, within the same, manifesting various differences, each different aspect seeing the same, is called the Practice of Skillful Manifestation.
Various Dharma gates, affairs and principles without obstruction, seeing each other, according with each other, perfectly harmonized and at ease, can be called skillful manifestation.
△ Seven: The Non-attachment Practice
Like this, even to the ten directions of empty space (to) not obstructing each other, is called the Non-attachment Practice.
無著行。
塵中現剎。名現界。不壞塵相。名現塵。此由善現行中。克擴圓融也。
△八尊重行
種種現前咸是第一波羅蜜多名尊重行。
種種所現。皆是般若德性。無作妙力。自在成就第一波羅蜜。金剛經指般若言。
△九善法行
如是圓融能成十方諸佛軌則名善法行。
△十真實行
一一皆是清凈無漏一真無為性本然故名真實行。
總括前行。無非真性。本然妙用。相雖萬殊。體為一真。故名真實。如是十行乃至后位。不離前法。而皆相躡。要使行人隨位增進。開擴性覺。凈治惑障。而成熟佛果也。
△十回向
前十住十行。出俗心多。大悲行劣。此須濟以悲願。應俗利生。回真向俗。回智向悲。使真俗圓融。智悲不二。進修妙行。至此極矣。
△一救護眾生離眾生相迴向
阿難是善男子滿足神通(至)眾生離眾生相迴向。
神通滿足。成佛事已。當修迴向之行。謂回無為心。向涅槃路也。蓋以迴向之行。悲願最深。然職在度生。而見有眾生可度。即涉有為。金剛經所謂即著我人眾生壽者。故須除滅度相。不見有眾生得滅度者。方為妙也。
△二不壞迴向
壞其可壞遠離諸離名不壞迴向。
壞其可壞
【現代漢語翻譯】 現代漢語譯本 無著行。
塵中顯現剎土（kshetra，佛土），名為現界。不壞塵土之相，名為現塵。這由善現行中，擴充套件圓融而來。
△八尊重行
種種現前之境，皆是第一波羅蜜（pāramitā，到彼岸）的體現，名為尊重行。
種種所顯現的，皆是般若（prajñā，智慧）的德性，無作妙力，自在成就第一波羅蜜。《金剛經》即是指般若而言。
△九善法行
如此圓融，能成就十方諸佛的軌則，名為善法行。
△十真實行
一一皆是清凈無漏，一真無為，性本然故，名為真實行。
總括前面的行門，無非真性本然的妙用。相雖萬殊，體為一真，故名真實。如此十行乃至后位，不離前法，而皆相承接。要使修行人隨位增進，開擴性覺，凈治惑障，而成熟佛果。
△十回向
前十住十行，出世俗之心多，大悲行略。此須以悲願濟之，應俗利生，回真向俗，回智向悲，使真俗圓融，智悲不二，進修妙行，至此極矣。
△一救護眾生離眾生相迴向
阿難（Ānanda，佛陀的十大弟子之一）！是善男子滿足神通，（乃至）眾生離眾生相迴向。
神通滿足，成就佛事之後，應當修迴向之行。謂回無為之心，向涅槃（nirvāṇa，寂滅）之路也。蓋以迴向之行，悲願最深。然職在度生，而見有眾生可度，即涉有為。《金剛經》所謂即著我人眾生壽者。故須除滅度之相，不見有眾生得滅度者，方為妙也。
△二不壞迴向
壞其可壞，遠離諸離，名不壞迴向。
壞其可壞
【English Translation】 English version Action of Non-Attachment.
Manifesting Buddha-lands (kshetra) within dust motes is called 'Manifesting Realms.' Not destroying the characteristics of dust motes is called 'Manifesting Dust.' This arises from expanding and harmonizing within the Action of Good Manifestation.
△ Eight Actions of Reverence
All kinds of phenomena appearing before one are the First Pāramitā (Perfection), called 'Actions of Reverence.'
All kinds of manifestations are the virtues of Prajñā (Wisdom), the wonderful power of non-action, freely accomplishing the First Pāramitā. The Diamond Sutra refers to Prajñā.
△ Nine Actions of Good Dharma
Such perfect harmony can become the standard for all Buddhas in the ten directions, called 'Actions of Good Dharma.'
△ Ten Actions of Truth
Each and every one is pure and without outflows, the one true unconditioned, the inherent nature, therefore called 'Actions of Truth.'
Summarizing the previous actions, they are all the wonderful function of the inherent true nature. Although the appearances are myriad, the essence is one truth, therefore called 'Truth.' These ten actions, even in later stages, do not depart from the previous Dharma, but are all interconnected. It is necessary to enable practitioners to advance with each stage, expand their inherent awareness, purify their delusions and obstacles, and mature the Buddha fruit.
△ Ten Dedications
The previous Ten Dwellings and Ten Actions have more of a mind that renounces the mundane, and the actions of great compassion are weaker. This needs to be supplemented with vows of compassion, responding to the mundane to benefit beings, dedicating the true towards the mundane, dedicating wisdom towards compassion, so that the true and mundane are perfectly harmonized, wisdom and compassion are not two, advancing in the cultivation of wonderful actions, reaching the ultimate here.
△ One: Dedication of Saving and Protecting Sentient Beings, Apart from the Appearance of Sentient Beings
Ānanda (one of the ten great disciples of the Buddha)! This good man fulfills his supernormal powers, (up to) the dedication of sentient beings being apart from the appearance of sentient beings.
Having fulfilled supernormal powers and accomplished the Buddha's work, one should cultivate the practice of dedication. This means turning the mind of non-action towards the path of Nirvāṇa (liberation). Because the practice of dedication has the deepest vows of compassion. However, its duty lies in liberating beings, and seeing that there are sentient beings to be liberated involves conditioned action. As the Diamond Sutra says, it is clinging to the concepts of self, others, sentient beings, and life spans. Therefore, one must eliminate the appearance of liberation and not see any sentient beings being liberated, only then is it wonderful.
△ Two: Undestroying Dedication
Destroying what can be destroyed, being far from all separations, is called Undestroying Dedication.
Destroying what can be destroyed
。遠離一切虛空境界也。遠離諸離。謂離遠離幻。亦復遠離也。得無所離。則除諸幻。而證不壞矣。
△三等一切佛迴向
本覺湛然覺齊佛覺名等一切佛迴向。
無壞不壞。無離不離。乃湛然齊佛。
△四至一切處迴向
精真發明地如佛地名至一切處迴向。
前覺等一切。則真如體也。此地至一切。則真如界遍也。
△五無盡藏功德迴向
世界如來互相涉入得無掛礙名無盡功德藏迴向。
真界真體。二俱圓遍。故涉入無礙。任運發揮。德用無盡。
△六隨順平等善根迴向
于同佛地中各各生清凈因(至)隨順平等善根迴向。
佛地既同。性何殊別。故各各有清凈善根。依用發揮。皆可成佛。
△七隨順等觀眾生迴向
真根既成十方眾生(至)等觀眾生一切眾生迴向。
真性圓融。周遍法界。故十方眾生。皆我本性。我善既成。故能成就一切眾生善根。得無遺失。無有高下。各隨順等觀。
△八真如相迴向
即一切法離一切相(至)名真如相迴向。
二無所著。不即不離。乃真真如地。
△九無縛解脫迴向
真得所如十方無礙名無縛解脫迴向。
△十法界無量回向
德性圓
【現代漢語翻譯】 現代漢語譯本：遠離一切虛空境界。遠離所有『離』的概念，即遠離對幻象的遠離，也是一種遠離。達到無所離的境界，就能去除各種幻象，從而證得不壞的境界。
△三等一切佛迴向
本覺的湛然狀態與佛的覺悟平等，名為等一切佛迴向。
無壞與不壞，無離與不離，才是湛然與佛平等的狀態。
△四至一切處迴向
精純真實的本性顯發，如同佛的境界，名為至一切處迴向。
前述的覺悟等同一切，指的是真如的本體。此處所說的『至一切處』，指的是真如的境界周遍一切。
△五無盡藏功德迴向
世界和如來互相涉入，達到沒有掛礙的境界，名為無盡功德藏迴向。
真如的境界和真如的本體，二者都圓滿周遍，所以互相涉入沒有障礙，自然而然地發揮作用，功德和作用無窮無盡。
△六隨順平等善根迴向
在與佛相同的境界中，各自產生清凈的因，名為隨順平等善根迴向。
既然佛的境界相同，本性又有什麼差別呢？所以各自都有清凈的善根，依據這些善根發揮作用，都可以成就佛果。
△七隨順等觀眾生迴向
真實的根基已經成就，十方眾生，名為等觀眾生一切眾生迴向。
真如的本性圓融無礙，周遍整個法界，所以十方眾生，都是我本來的自性。我的善根已經成就，所以能夠成就一切眾生的善根，不會遺漏，沒有高下之分，各自隨順平等地看待。
△八真如相迴向
不執著于任何事物，不即不離，才是真正的真如境界，名為真如相迴向。
二者都沒有執著，不即不離，才是真正的真如之地。
△九無縛解脫迴向
真正證得真如，十方無礙，名為無縛解脫迴向。
△十法界無量回向
德性圓
【English Translation】 English version: It is to be far away from all realms of emptiness. It is to be far away from all 'separations,' meaning to be far away from the separation from illusion, which is also a kind of separation. Attaining the state of having nothing to separate from, one can eliminate all illusions and thus realize the indestructible.
△ Three Equal All-Buddha Dedication
The perfect clarity of original enlightenment is equal to the enlightenment of the Buddhas, named Equal All-Buddha Dedication.
Without destruction and non-destruction, without separation and non-separation, is the perfect clarity equal to the Buddhas.
△ Four Reaching All Places Dedication
The refined and true nature manifests, like the Buddha's land, named Reaching All Places Dedication.
The aforementioned enlightenment being equal to all refers to the essence of True Thusness (Tathata). The 'Reaching All Places' here refers to the realm of True Thusness pervading all.
△ Five Inexhaustible Treasury of Merit Dedication
Worlds and Tathagatas interpenetrate each other, attaining a state of no obstruction, named Inexhaustible Treasury of Merit Dedication.
The realm of True Thusness and the essence of True Thusness are both perfectly complete and pervasive, so they interpenetrate without obstruction, spontaneously manifesting, with inexhaustible merit and function.
△ Six Following Accordance Equal Good Roots Dedication
Within the same Buddha-land, each generates pure causes, named Following Accordance Equal Good Roots Dedication.
Since the Buddha-land is the same, what difference is there in nature? Therefore, each has pure good roots, and based on these good roots, they can all attain Buddhahood.
△ Seven Following Accordance Equal Viewing Sentient Beings Dedication
True roots are already accomplished, sentient beings of the ten directions, named Equal Viewing Sentient Beings All Sentient Beings Dedication.
The true nature is perfectly harmonious, pervading the entire Dharma Realm, so sentient beings of the ten directions are all my original nature. My good roots are already accomplished, so I can accomplish the good roots of all sentient beings, without omission, without high or low, each following accordance with equal viewing.
△ Eight True Thusness Aspect Dedication
Not attached to any dharma, neither identical nor separate, is the true realm of True Thusness, named True Thusness Aspect Dedication.
Neither is attached, neither identical nor separate, is the true land of True Thusness.
△ Nine Unbound Liberation Dedication
Truly attaining True Thusness, unobstructed in the ten directions, named Unbound Liberation Dedication.
△ Ten Dharma Realm Immeasurable Dedication
Virtuous nature is complete
成法界量滅名法界無量回向。
初證德性。以為齊佛。以為如佛。以為至一切處。皆存量見。則法界性未離有量。及乎德性圓成。可超三賢入十聖矣。
△四加行
三賢位極。當於此際。加功行即入聖位。然前云無作功用。到此復有何功行可加。此但優柔厭飫。使自得之而已。加行乃不加之加。無功之行。溫陵謂復加功行以求正證。還有商量。
阿難是善男子儘是清凈(至)次成四種妙圓加行。
四十一心。指上干慧及信住行向各十。為四十一心。
△一暖地
即以佛覺用為己心(至)欲燃其木名為暖地。
佛之正覺。不見一人可度。不見少法可得。以此為心。可謂心與佛齊覺。成佛覺矣。然猶未敢以為證以為得也。此時猶如鉆火。欲出未出。將燃其木。但不知火何時而出。木何時而燃。但養此溫暖。以俟火出。名為暖地。儒書中程子曰。到此地位。功夫猶難。大段著方不得。此顏子所以有末由之嘆也。
△二頂地
又以己心成佛所履(至)下有微礙名為頂地。
前以佛覺為己心。此以己心成佛行。若依非依。言無所執著也。因果未融。心跡尚滯。然已到頂地矣。頂地之上。即是虛空。
△三忍地
心佛二同善得中道如忍事人非懷
【現代漢語翻譯】 現代漢語譯本 成法界量滅名法界無量回向。
初證德性，以為齊佛（與佛相等），以為如佛（如同佛），以為至一切處，皆存量見，則法界性未離有量。及乎德性圓成，可超三賢入十聖矣。
△四加行
三賢位極，當於此際，加功行即入聖位。然前云無作功用，到此復有何功行可加？此但優柔厭飫，使自得之而已。加行乃不加之加，無功之行。溫陵謂復加功行以求正證，還有商量。
阿難是善男子儘是清凈(至)次成四種妙圓加行。
四十一心，指上干慧及信住行向各十，為四十一心。
△一暖地
即以佛覺用為己心(至)欲燃其木名為暖地。
佛之正覺，不見一人可度，不見少法可得，以此為心，可謂心與佛齊覺，成佛覺矣。然猶未敢以為證以為得也。此時猶如鉆火，欲出未出，將燃其木。但不知火何時而出，木何時而燃。但養此溫暖，以俟火出，名為暖地。儒書中程子曰：『到此地位，功夫猶難，大段著方不得。』此顏子所以有末由之嘆也。
△二頂地
又以己心成佛所履(至)下有微礙名為頂地。
前以佛覺為己心，此以己心成佛行。若依非依，言無所執著也。因果未融，心跡尚滯。然已到頂地矣。頂地之上，即是虛空。
△三忍地
心佛二同善得中道如忍事人非懷
【English Translation】 English version Accomplishing the measure of the Dharma Realm, extinguishing names, and dedicating to the immeasurable Dharma Realm.
Initially realizing virtuous nature, considering oneself equal to Buddha (Qi Fo), considering oneself like Buddha (Ru Fo), considering oneself reaching all places, yet still harboring measured views, then the nature of the Dharma Realm has not departed from having measure. When virtuous nature is perfectly accomplished, one can surpass the Three Sages and enter the Ten Saints.
△ Four Additional Practices (Si Jia Xing)
When the Three Sages reach their peak, at this juncture, adding effort and practice will lead to entering the Saintly position. However, previously it was said there is no contrived effort. So what effort and practice can be added here? This is merely gentle deliberation and satiation, allowing oneself to attain it naturally. Additional practice is adding without adding, practice without effort. Wenling said that adding effort and practice to seek correct realization is still subject to deliberation.
Ananda, these good men are entirely pure (to) next accomplishing the four kinds of wondrous and perfect additional practices.
Forty-one minds, referring to the ten each of Dry Insight (Gan Hui), Faith, Abiding, Practice, and Dedication mentioned above, constituting forty-one minds.
△ One: Warmth Stage (Nuan Di)
That is, using the Buddha's awareness as one's own mind (to) desiring to ignite the wood is called the Warmth Stage.
The Buddha's correct awareness sees no one to be delivered, sees no Dharma to be attained. Taking this as the mind, it can be said that the mind is aligned with the Buddha's awareness, accomplishing Buddha awareness. However, one still does not dare to consider it as realized or attained. At this time, it is like drilling for fire, about to emerge but not yet, about to ignite the wood. But one does not know when the fire will emerge or when the wood will ignite. One merely nurtures this warmth, awaiting the emergence of the fire, called the Warmth Stage. In the Confucian book, Chengzi said, 'Reaching this stage, effort is still difficult, and one cannot rigidly adhere to methods.' This is why Yanzi had the sigh of 'no way to proceed'.
△ Two: Peak Stage (Ding Di)
Again, using one's own mind to accomplish what the Buddha treads (to) having slight obstruction below is called the Peak Stage.
Previously, one used the Buddha's awareness as one's own mind; here, one uses one's own mind to accomplish the Buddha's conduct. Whether relying or not relying, it means there is no attachment. Cause and effect have not yet merged, and the traces of the mind are still lingering. However, one has already reached the Peak Stage. Above the Peak Stage is emptiness.
△ Three: Forbearance Stage (Ren Di)
The mind and Buddha are both the same, skillfully attaining the Middle Way, like forbearing affairs, not harboring
非出名為忍地。
己心佛覺。融為一體。故曰二同。因果兩忘。二邊不立。故曰中道。而此中道果覺。將證未證。如忍事人。已證則出。未證尚懷。非懷非出。作何情思。曰暖曰頂曰忍。可謂善名狀矣。
△四世第一地
數量消滅迷覺中道二無所目名世第一地。
前謂二同。則已落數量。見有中道。則猶分迷覺。此俱泯滅。而名亦不立。脫世情量。超於三賢。故名世第一地。
△十地
△一歡喜地
阿難是善男子于大菩提(至)盡佛境界名歡喜地。
由前四十一心加行妙圓。則如來妙覺。可慶圓成矣。故地名歡喜。
△二離垢地
異性入同同性亦滅名離垢地。
異性入同。不見有異也。同性亦滅。不見有同也。見同見異。皆是情垢。此同尚不有。何況有異。故地名離垢。
△三發光地
凈極明生名發光地。
△四焰慧地
明極覺滿名焰慧地。
如大火聚。一切緣影悉皆爍絕。故名焰慧。
△五難勝地
一切同異所不能至名難勝地。
前異性入同。同性亦滅。猶有能至之境。此為焰慧。爍絕永無邊。徹一切異同。所不能至。故地名難勝。
△六現前地
無為真如性凈明露名現前地
【現代漢語翻譯】 現代漢語譯本 並非以忍耐為名的忍地。
將自己的心與佛的覺悟融為一體，所以稱為『二同』。因與果兩方面都忘卻，不執著于任何一邊，所以稱為『中道』。而這中道的果覺，將要證得卻尚未證得，就像忍耐事情的人一樣。已經證得就出離了，尚未證得則心中懷有。非懷有也非出離，是怎樣的情思呢？稱為『暖』、『頂』、『忍』，可以說是很善於描述了。
△四世第一地
數量、消滅、迷覺、中道，這四者都無所執著，名為世第一地。
前面說『二同』，就已經落入了數量的範疇。見到有中道，就仍然區分了迷與覺。這裡將這些全部泯滅，連名稱也不立。脫離了世俗的情量，超越了三賢位，所以名為世第一地。
△十地
△一歡喜地
阿難，這位善男子，對於大菩提（直到）窮盡佛的境界，名為歡喜地。
由於前面四十一心的加行已經妙到圓滿，那麼如來的妙覺，就可以慶賀圓成了。所以此地名為歡喜。
△二離垢地
異性融入同性，不見有異；同性也滅除，不見有同，名為離垢地。
異性融入同性，不見有差異存在。同性也滅除，不見有相同存在。見到同或見到異，都是情識的污垢。連同性尚且不存在，更何況有異性呢？所以此地名為離垢。
△三發光地
清凈到了極點，光明生起，名為發光地。
△四焰慧地
光明到了極點，覺悟圓滿，名為焰慧地。
如同巨大的火堆，一切緣影都被燒盡，所以名為焰慧。
△五難勝地
一切同與異都不能到達，名為難勝地。
前面說異性融入同性，同性也滅除，仍然有能到達的境界。這裡因為焰慧的作用，燒盡一切，永遠沒有邊際，徹照一切異同，都不能到達。所以此地名為難勝。
△六現前地
無為的真如自性清凈顯露，名為現前地。
【English Translation】 English version Not named 'Endurance Land' because of endurance.
One's own mind and the Buddha's enlightenment merge into one, hence called 'Two-Same'. Both cause and effect are forgotten, and neither side is adhered to, hence called 'Middle Way'. And this Middle Way of fruition-enlightenment, about to be realized but not yet realized, is like a person enduring things. Having realized it, one departs; not yet realized, one still cherishes it in the heart. Neither cherishing nor departing, what kind of feeling is it? It is called 'Warmth', 'Summit', 'Endurance', which can be said to be well-described.
△ Fourth Stage: World's First Land
Number, annihilation, delusion-enlightenment, Middle Way—none of these are adhered to, named World's First Land.
The previous 'Two-Same' has already fallen into the category of number. Seeing the Middle Way still distinguishes between delusion and enlightenment. Here, all these are extinguished, and even the name is not established. Free from worldly sentiments, surpassing the Three Sages, hence named World's First Land.
△ Ten Lands
△ One: Joyful Land
Ananda, this good man, regarding Great Bodhi (up to) exhausting the Buddha's realm, is named Joyful Land.
Because the previous forty-one minds' practices have reached wonderful perfection, the Tathagata's wonderful enlightenment can be celebrated as complete. Therefore, this land is named Joyful.
△ Two: Immaculate Land
Different nature enters the same, not seeing difference; the same nature also extinguished, not seeing sameness, named Immaculate Land.
Different nature merges into the same nature, not seeing any difference existing. The same nature is also extinguished, not seeing any sameness existing. Seeing sameness or seeing difference are both defilements of emotion. Even sameness does not exist, let alone difference? Therefore, this land is named Immaculate.
△ Three: Radiating Light Land
Purity reaches its extreme, light arises, named Radiating Light Land.
△ Four: Blazing Wisdom Land
Light reaches its extreme, enlightenment is complete, named Blazing Wisdom Land.
Like a great fire, all reflections of conditions are burned away, hence named Blazing Wisdom.
△ Five: Difficult to Conquer Land
All sameness and difference cannot reach, named Difficult to Conquer Land.
The previous saying that different nature merges into the same, and the same nature is also extinguished, still has a realm that can be reached. Here, because of the function of Blazing Wisdom, everything is burned away, forever without limit, illuminating all sameness and difference, which cannot be reached. Therefore, this land is named Difficult to Conquer.
△ Six: Manifest Land
The unconditioned True Thusness (Tathata) nature is purely revealed, named Manifest Land.
。
同異不至。則真如之性。明露現前。
△七遠行地
盡真如際名遠行地。
遠行則不見涯際。真如無際。現前則局。盡際乃遠耳。
△八不動地
一真如心名不動地。
一真常凝。故地名不動。
△九善慧地
發真如用名善慧地(至)亦目此地名修習位。
結前顯后也。自初發信。至超賢入聖。皆修習之事。而此位已超八地無功用道。悲智並圓。則修習之功。終畢於此。故此九地名修習位。以結十地之因。次後乃十地之果。
△十法雲地
慈陰妙云覆涅槃海名法雲地。
十地果滿。智悲功圓。無復自利。純是利他。故大悲之陰。充滿法界。無心無緣。而應彼心緣。施行利潤。而本寂無作。稱合如來大寂滅海。故云覆涅槃海。
如來逆流如是菩薩順行而至覺際入交名為等覺。
十地菩薩。混俗利生。與如來同。而所趨順逆。與如來異。蓋如來逆生死流。出同萬物。菩薩順涅槃流。入趨妙覺。但已入覺際。則與佛無間矣。入交謂覺際相交也。以其順流。故名等覺。等覺言與佛等也。若逆流而出。妙同萬物。則名妙覺矣。
阿難從干慧心至等覺已(至)金剛心中初干慧地。
金剛心中。初干慧地。不特一味
【現代漢語翻譯】 現代漢語譯本 同異不至，則真如之性（Tathata，事物的真實本性），明顯地顯露在眼前。
△七遠行地
窮盡真如的邊際，稱為遠行地（Dūrangama Bhūmi，第七菩薩地）。
遠行就看不見邊際。真如沒有邊際，顯現在眼前則顯得侷限。窮盡邊際才是真正的遠行。
△八不動地
一心安住于真如，稱為不動地（Acala Bhūmi，第八菩薩地）。
一心真常凝定，所以此地名為不動。
△九善慧地
發起真如的作用，稱為善慧地（Sādhumati Bhūmi，第九菩薩地），也稱此地為修習位。
總結前面，顯明後面。從初發信心，到超越賢位進入聖位，都是修習的事情。而此位已經超越了八地無功用道。悲心和智慧都圓滿，那麼修習的功夫，最終在此完成。所以這第九地稱為修習位，用來連線十地的因，其次才是十地的果。
△十法雲地
慈悲的陰影如美妙的雲彩覆蓋著涅槃海，稱為法雲地（Dharma-megha Bhūmi，第十菩薩地）。
十地果位圓滿，智慧和慈悲的功德圓滿，不再為自己謀求利益，完全是爲了利益他人。所以大悲的陰影，充滿法界。沒有刻意的心，也沒有特定的緣由，而是應眾生的心念和因緣，施行利益。而其本性是寂靜無為的，與如來大寂滅海相合，所以說覆蓋著涅槃海。
如來逆流而上，菩薩順流而行，到達覺悟的邊際，相互交會，稱為等覺（Samantabhadra）。
十地菩薩，混同於世俗，利益眾生，與如來相同。但所趨的方向，順流和逆流，與如來不同。如來是逆生死之流，出離世間，同於萬物。菩薩是順涅槃之流，進入趨向妙覺。但已經進入覺悟的邊際，就與佛沒有差別了。入交，是指覺悟的邊際相互交會。因為其順流而行，所以稱為等覺。等覺，是說與佛相等。如果逆流而出，微妙地同於萬物，就稱為妙覺了。
阿難從干慧心（Śuṣka-vipassanā-citta，純觀禪心）到等覺，在金剛心中，最初的干慧地。
金剛心中，最初的干慧地，不僅僅是單一的味道。
【English Translation】 English version When sameness and difference do not arise, the nature of Tathata (the true nature of things) is clearly revealed before you.
△7. Dūrangama Bhūmi (The Far-Going Ground)
Exhausting the boundary of Tathata is called Dūrangama Bhūmi (the seventh Bodhisattva ground).
Far-going means not seeing the boundary. Tathata has no boundary, but appearing before you makes it seem limited. Exhausting the boundary is true far-going.
△8. Acala Bhūmi (The Immovable Ground)
One mind abiding in Tathata is called Acala Bhūmi (the eighth Bodhisattva ground).
The one mind is truly constant and still, therefore this ground is called Immovable.
△9. Sādhumati Bhūmi (The Ground of Good Wisdom)
Initiating the function of Tathata is called Sādhumati Bhūmi (the ninth Bodhisattva ground), also known as the stage of cultivation.
Summarizing the previous and revealing the following. From the initial arising of faith to surpassing the worthy and entering the sage, all are matters of cultivation. And this stage has already surpassed the effortless path of the eighth ground. Compassion and wisdom are both complete, so the effort of cultivation is ultimately completed here. Therefore, this ninth ground is called the stage of cultivation, to connect the cause of the ten grounds, and then the result of the ten grounds.
△10. Dharma-megha Bhūmi (The Cloud of Dharma Ground)
The shadow of compassion, like wonderful clouds covering the ocean of Nirvana, is called Dharma-megha Bhūmi (the tenth Bodhisattva ground).
The fruit of the ten grounds is complete, and the merit of wisdom and compassion is complete. No longer seeking benefit for oneself, but purely for the benefit of others. Therefore, the shadow of great compassion fills the Dharma realm. Without deliberate intention, and without specific causes, but responding to the minds and conditions of sentient beings, bestowing benefits. And its nature is quiescent and non-active, in accordance with the great quiescent ocean of Nirvana of the Tathagata, therefore it is said to cover the ocean of Nirvana.
The Tathagata goes against the stream, while the Bodhisattva goes with the stream, reaching the boundary of enlightenment, intersecting each other, called Samantabhadra (Universal Worthiness).
The Bodhisattva of the ten grounds, mingling with the mundane, benefits sentient beings, the same as the Tathagata. But the direction they take, going with the stream and against the stream, is different from the Tathagata. The Tathagata goes against the stream of birth and death, departing from the world, the same as all things. The Bodhisattva goes with the stream of Nirvana, entering and approaching wonderful enlightenment. But having already entered the boundary of enlightenment, there is no difference from the Buddha. Entering and intersecting refers to the boundaries of enlightenment intersecting each other. Because they go with the stream, they are called Samantabhadra. Samantabhadra means equal to the Buddha. If going against the stream and departing, subtly the same as all things, it is called Wonderful Enlightenment.
Ānanda, from Śuṣka-vipassanā-citta (dry insight mind) to Samantabhadra, in the Vajra mind, the initial Śuṣka-vipassanā-bhūmi (dry insight ground).
In the Vajra mind, the initial dry insight ground, is not just a single flavor.
干慧而已。一味干慧但是初因。加以四十一心妙圓加行。𣷉養純熟。至於等覺地位。方能盡此干慧之量。故云始獲初心乃因之果也。蓋初之干慧。譬之蓄火。此則焰慧熾然。充滿大千。然後能盡火之量。到此始得。元初一點蓄火之力。經意似是如此。故環師諸說。皆在所簡。
或問。四十四心皆不言慧者何。曰。戒定與慧。佛之三無漏學也。四十四心之中。審中中道者非慧邪。有時發光發焰者非慧邪。但慧而不用。實智若愚耳。又幹慧即般若。舍是則入聖無繇矣。不用者。韜光不露。乃養道之方也。
如是重重單復十二方盡妙覺成無上道。
復即重義。十二恐宜當作十四。信住行地迴向皆十也。四即加行。吳興以二為干慧等覺。而遺十回向。予意未妥。
又按溫陵重歷諸位之說。竊有疑焉。道之增進也。如土長苗。始培其根。終結其果。一氣呵成。既到果地。不應又復歸根重新。長養一番。方始成熟。況十信十住等位。由淺而深。由生而熟。由勉而安。自有次第重歷。則為爛飯重嚼。何異學生唸書已熟。又復重溫一遍。大修行人。恐難與童蒙。學究同論也。
是種種地皆以金剛(至)清凈修證漸次深入。
金剛。即金剛乾慧心也。種種地。十四位也。十喻者。幻人陽𦦨水月空華
【現代漢語翻譯】 現代漢語譯本：只是干慧而已。一味的干慧只是最初的因。加上四十一心妙圓加行，滋養純熟，到了等覺（Samantabhadra，普賢菩薩的果位）的地位，才能窮盡這干慧的力量。所以說『始獲初心乃因之果』。最初的干慧，譬如儲存的火種，而現在的干慧則像火焰熾盛，充滿大千世界，然後才能窮盡火的力量，到這時才得到最初一點儲存火種的力量。我的理解大概就是這樣。所以環師的各種說法，我都加以簡化。
有人問：『為什麼四十四心中都不說慧呢？』回答說：『戒、定、慧是佛的三無漏學。四十四心中，審察中道難道不是慧嗎？有時發光發焰難道不是慧嗎？只是有慧而不用，這是大智若愚罷了。』而且干慧就是般若（Prajna，智慧），捨棄它就無法進入聖境。不用，是韜光養晦，是修養的方法。
像這樣重重單復，經歷十二方能窮盡妙覺，成就無上道。
『復』就是重疊的意思。『十二』恐怕應該當作『十四』。信、住、行、地、迴向都是十。『四』就是加行。吳興認為干慧和等覺是二，而遺漏了十回向，我認為不妥當。
我又考察了溫陵重歷諸位的說法，私下裡有些疑問。道的增進，就像泥土滋養幼苗，開始培育它的根，最終結出果實，一氣呵成。既然到了果地，不應該又回到根部重新長養一番，才能成熟。況且十信、十住等位，由淺入深，由生到熟，由勉強到安穩，自有次第，重歷就如同嚼爛的飯重嚼一遍，這和學生讀書已經熟練，又重新溫習一遍有什麼區別呢？大修行人，恐怕不能和童蒙、學究相提並論。
是種種地都以金剛（Vajra，堅固不壞）般的清凈修證，漸次深入。
金剛，就是金剛乾慧心。種種地，就是十四位。十喻指的是幻人、陽焰、水月、空華。
【English Translation】 English version: It is merely 'dry insight' (Gankui). This single-flavored 'dry insight' is only the initial cause. Adding the forty-one minds of wondrously complete progressive practice (Miaoyuan Jiaxing), nurturing it purely and skillfully, until reaching the position of 'equal enlightenment' (Dengjue, Samantabhadra's state), one can then exhaust the measure of this 'dry insight'. Therefore, it is said, 'Initially obtaining the first mind is the fruit of the cause.' The initial 'dry insight' is like stored fire, while this is like blazing flames, filling the great thousand worlds. Only then can one exhaust the measure of fire, and at this point, one obtains the power of that initial point of stored fire. My understanding seems to be like this. Therefore, I have simplified all the various sayings of Master Huan.
Someone asks: 'Why is wisdom (Hui) not mentioned in all forty-four minds?' The answer is: 'Morality (Jie), concentration (Ding), and wisdom (Hui) are the three non-outflow studies of the Buddha. Among the forty-four minds, is scrutinizing the Middle Way not wisdom? Is sometimes emitting light and flames not wisdom? It is simply having wisdom but not using it; it is true wisdom appearing as foolishness.' Moreover, 'dry insight' is Prajna (般若，wisdom); without it, there is no way to enter the holy realm. Not using it is concealing one's brilliance, which is a method of cultivating the Way.
In this way, through layers of single and compound practices, traversing twelve directions, one can exhaust the wondrous enlightenment and achieve the unsurpassed path.
'Compound' means repetition. 'Twelve' should probably be 'fourteen'. Faith (Xin), abiding (Zhu), practice (Xing), ground (Di), and dedication (Hui Xiang) are all ten. 'Four' refers to the progressive practices (Jiaxing). Wu Xing considers 'dry insight' and 'equal enlightenment' as two, omitting the ten dedications, which I consider inappropriate.
Furthermore, examining Wenling's explanation of revisiting the positions, I privately have some doubts. The advancement of the Way is like soil nourishing a seedling, initially cultivating its roots, and ultimately bearing fruit, all in one breath. Since one has reached the fruit stage, one should not return to the root and re-cultivate it to achieve maturity. Moreover, the ten faiths (Shi Xin), ten abidings (Shi Zhu), and other positions progress from shallow to deep, from raw to ripe, from forced to comfortable, each with its own order. Re-experiencing them would be like chewing already chewed rice. How is this different from a student who has already mastered a book and then reviews it again? Great practitioners probably cannot be compared to beginners or scholars.
These various grounds all use diamond-like (Vajra, 金剛) pure cultivation and realization to gradually deepen.
Vajra (金剛) refers to the Vajra 'dry insight' mind. The various grounds are the fourteen positions. The ten metaphors refer to illusory people, mirages, reflections of the moon in water, and empty flowers.
谷響干城夢影像化奢摩他毗婆舍那。此云正觀了法。如此則頓忘情解。纖塵不立。故曰。清凈修證。
阿難如是皆以三增進故(至)若他觀者名為邪觀。
三增進三漸次也。聖位資之。以成就五十五位。信住地行向為五十。干慧位及四加行為五十五。
爾時文殊師利法王子(至)身心快然得大饒益。
阿難自敘。大眾聞經獲益。開示密印。至增上妙理。通指前經奧義。印證藏心。清凈含覆。一切決了。是謂密印般怛啰義也。以明心見性為因。等妙極證為果。情解兩忘。心慮灰凝。細惑頓斷。是謂禪那進修。增上妙理。修道所斷俱生細惑。大乘八地永伏。至佛地方斷。小乘分二果。分為九地。地各九品。初果斷欲界前六品而證二果。斷後三品而證三果。斷上三界各九品而證無學。今此增上頓斷。故言三界六品。其餘三品必須佛地方斷。雖三果能斷九品。特分段漸伏而已。
△精研七趣品第二十八
前說真凈妙心。本來周遍。則法界一真。萬物一體。宜無諸趣之異。其如方今現有。乃常情所疑故。或執諸趣而迷妙圓之體。或執妙圓而撥諸趣之業。以致失錯墮落。故特請問。欲人詳明。而知所戒備也。
△獄趣
世尊若此妙明真凈妙心(至)為是眾生妄習生起。
【現代漢語翻譯】 現代漢語譯本 谷響、干城（比喻堅固的防禦）、夢影像化，奢摩他（止，意為止息一切雜念，專注於一境）毗婆舍那（觀，意為如實觀察諸法實相）。此云正觀了法。如此則頓忘情解，纖塵不立。故曰：清凈修證。
阿難，如是皆以三增進故（至）若他觀者名為邪觀。
三增進，三漸次也。聖位資之，以成就五十五位。信住地行向為五十，干慧位及四加行為五十五。
爾時文殊師利法王子（至）身心快然得大饒益。
阿難自敘，大眾聞經獲益，開示密印，至增上妙理，通指前經奧義，印證藏心，清凈含覆，一切決了。是謂密印般怛啰義也。以明心見性為因，等妙極證為果。情解兩忘，心慮灰凝，細惑頓斷。是謂禪那進修，增上妙理。修道所斷俱生細惑，大乘八地永伏，至佛地方斷。小乘分二果，分為九地。地各九品。初果斷欲界前六品而證二果，斷後三品而證三果。斷上三界各九品而證無學。今此增上頓斷，故言三界六品。其餘三品必須佛地方斷。雖三果能斷九品，特分段漸伏而已。
△精研七趣品第二十八
前說真凈妙心，本來周遍，則法界一真，萬物一體。宜無諸趣之異。其如方今現有，乃常情所疑故。或執諸趣而迷妙圓之體，或執妙圓而撥諸趣之業。以致失錯墮落。故特請問，欲人詳明，而知所戒備也。
△獄趣
世尊，若此妙明真凈妙心（至）為是眾生妄習生起。
【English Translation】 English version 'Valley echo', 'strong city' (metaphor for solid defense), dream-like images, Śamatha (tranquility, meaning to cease all distractions and focus on one object) and Vipaśyanā (insight, meaning to observe the true nature of all dharmas as they are). This is called 'right contemplation' and 'understanding the Dharma'. In this way, one can instantly forget emotional attachments and intellectual understanding, and not allow even a speck of dust to arise. Therefore, it is said: 'Pure cultivation and realization'.
Ānanda, all of these are due to the three progressive advancements (to) if one observes in other ways, it is called 'wrong observation'.
The three progressive advancements are the three gradual stages. The holy positions rely on them to accomplish the fifty-five positions. The positions of faith, abiding, practice, and direction are fifty, and the 'dry wisdom' position and the four additional practices make fifty-five.
At that time, the Dharma Prince Mañjuśrī (to) felt refreshed in body and mind and gained great benefit.
Ānanda narrates himself that the assembly benefited from hearing the sutra, revealing the secret seal, reaching the supreme subtle principle, referring to the profound meaning of the previous sutra, confirming the hidden mind, purely containing and covering, and completely resolving everything. This is the meaning of the secret seal 'mudrā'. Taking the realization of one's own mind and seeing one's own nature as the cause, and the ultimate perfect realization as the result. Forgetting both emotional attachments and intellectual understanding, the mind and thoughts become like ashes, and subtle delusions are instantly cut off. This is called 'Chan' (Zen) meditation and progressive cultivation, the supreme subtle principle. The innate subtle delusions that are cut off by cultivation are permanently subdued in the eighth ground of Mahayana, and completely cut off in the Buddha's ground. The Hinayana is divided into two fruits and nine grounds. Each ground has nine grades. The first fruit cuts off the first six grades of the desire realm and attains the second fruit. The second fruit cuts off the last three grades and attains the third fruit. The third fruit cuts off the nine grades of each of the upper three realms and attains no-learning. Now, this supreme advancement cuts off instantly, hence the saying 'six grades of the three realms'. The remaining three grades must be cut off in the Buddha's ground. Although the third fruit can cut off nine grades, it is only a gradual subduing in stages.
△ Chapter 28: Thoroughly Investigating the Seven Realms
Previously, it was said that the true, pure, and wonderful mind is originally all-pervading, so the Dharma realm is one truth, and all things are one entity. There should be no difference between the various realms. However, as they currently exist, this is what ordinary people doubt. Some cling to the various realms and are deluded about the wonderful and perfect essence, while others cling to the wonderful and perfect essence and deny the karma of the various realms, leading to mistakes and falls. Therefore, this is specifically asked to allow people to understand in detail and know what to be wary of.
△ The Realm of Hell
World Honored One, if this wonderful, bright, true, pure, and wonderful mind (to) is it the arising of the habitual tendencies of sentient beings?
自妄發生。非本來有。
世尊如寶蓮香比丘尼(至)歡喜頂戴謹潔無犯。
不斷三業。各各有私。眾同分中。非無定處。
佛告阿難快哉斯問(至)男女二根自然流液。
性動于內曰情。故情為內分。情人之陰氣。有欲者也。因諸愛染而起。能滋愛水。潤業潤生。輪迴不斷。職由於此。
阿難諸愛雖別流結是同(至)自然從墜此名內分。
水性潤下。故情積之業。多從淪墜。
阿難外分即是眾生分外(至)自然超越此名外分。
意緣于外曰想。故想為外分。想人之陽氣。有冀者也。故因渴仰而復。以陽積故。能生勝氣。吳興云。外分不出三界。雖云聖境冥現。但是勝氣之習。非真聖境也。
阿難一切世間生死相續(至)無食無飲經百千劫。
雖得水飲。亦化為火。故能害己。
九情一想下洞火輪(至)重生無間二種地獄。
洞火輪即入熱獄。入風火交過地。謂超寒獄入熱獄。熱獄第八。曰五無間。
純情即沉入阿鼻獄(至)更生十方阿鼻地獄。
阿鼻此云無間。謂受罪苦具身量劫數壽命五者。皆無遮間。名五無間。此惟情量最重者墜入。劫壞乃出。若兼謗大乘等罪。此劫雖壞。更入十方阿鼻地獄。永無出期。
循造惡
【現代漢語翻譯】 現代漢語譯本 從虛妄分別中產生，並非本來就存在。
世尊如同寶蓮香比丘尼（Baolianxiang Biqiuni，比丘尼名）一樣，歡喜地接受並恭敬地奉行，謹慎地守護戒律，沒有絲毫違犯。
（修行人）不斷除身、口、意三業，各自有其私慾。在眾生的共同體中，並非沒有固定的處所。
佛告訴阿難（Ananda，佛陀的十大弟子之一）：『問得好啊！』（一直到）男女二根自然流出淫液。
性慾在內心發動叫做『情』，所以情是屬於內在的部分。情是人陰氣的表現，是有慾望的表現。它因為各種愛戀染著而生起，能夠滋生愛慾之水，潤澤業力，潤澤生命，使輪迴持續不斷，它的作用就在於此。
阿難，各種愛慾雖然不同，但流動的和結合的本質是相同的。（一直到）自然地向下墜落，這叫做『內分』。
水的性質是向下潤澤，所以情慾積聚的業力，大多會使人沉淪墮落。
阿難，『外分』就是眾生身外的（一直到）自然地超越，這叫做『外分』。
意識緣于外境叫做『想』，所以想是屬於外在的部分。想是人陽氣的表現，是有期望的表現。所以因為渴望仰慕而反覆思慮，因為陽氣積聚的緣故，能夠產生殊勝之氣。吳興（Wuxing，地名）說，外分不出離三界。雖然說聖境隱約顯現，但這只是殊勝之氣的習性，並非真正的聖境。
阿難，一切世間生死相續不斷（一直到）沒有食物沒有飲料，經歷百千劫。
即使得到水喝，也會化為火焰，所以能夠傷害自己。
九分情慾一分想念，向下墮入火輪地獄（一直到）重新生於無間地獄這兩種地獄。
墮入火輪地獄就是進入熱地獄。進入風火交錯的地方，就是從寒冰地獄進入熱地獄。熱地獄的第八層，叫做五無間地獄。
純粹的情慾就會沉入阿鼻地獄（一直到）再次生於十方阿鼻地獄。
阿鼻（Avici），這裡翻譯為『無間』，意思是說，受罪的痛苦、身體的大小、劫數的時間、壽命的長短這五個方面，都沒有任何間斷，所以叫做五無間。只有情慾的程度最重的人才會墮入此地獄。要等到劫數壞滅的時候才能出來。如果還兼有誹謗大乘佛法等罪，即使這個劫數壞滅，還會進入十方阿鼻地獄，永遠沒有脫離的期限。
順著造惡業的道路走下去
【English Translation】 English version It arises from false discriminations; it is not originally existent.
The World Honored One, like the Bhikshuni Baolianxiang (Bhikshuni's name), joyfully accepted and respectfully upheld it, carefully guarding the precepts without any violation.
(Practitioners) do not cease the three karmas of body, speech, and mind, each having its own private desires. Within the community of beings, there is no fixed place.
The Buddha told Ananda (one of the Buddha's ten great disciples): 'Excellent is this question!' (Up to) the natural flow of fluid from the male and female roots.
The movement of nature within is called 'emotion' (qing), so emotion is an internal aspect. Emotion is the yin energy of people, it is the manifestation of desire. It arises from various loves and attachments, and can nourish the water of desire, moisten karma, moisten life, and keep reincarnation continuous. Its function lies in this.
Ananda, although the various loves are different, the flowing and binding essence is the same. (Up to) naturally falling downward, this is called 'internal aspect'.
The nature of water is to moisten downwards, so the karma accumulated by emotions mostly causes people to sink and fall.
Ananda, the 'external aspect' is outside the beings' (Up to) naturally transcending, this is called 'external aspect'.
The mind's connection to external objects is called 'thought' (xiang), so thought is an external aspect. Thought is the yang energy of people, it is the manifestation of hope. Therefore, it is repeatedly contemplated due to longing and admiration. Because of the accumulation of yang energy, it can generate superior energy. Wuxing (place name) said that the external aspect does not go beyond the Three Realms. Although it is said that the sacred realm appears vaguely, this is only the habit of superior energy, not the true sacred realm.
Ananda, all worldly life and death continue uninterrupted (Up to) without food or drink, experiencing hundreds of thousands of kalpas.
Even if one gets water to drink, it will turn into flames, so it can harm oneself.
Nine parts emotion and one part thought, falling downward into the wheel of fire hell (Up to) reborn in the two kinds of hells of uninterrupted suffering.
Falling into the wheel of fire hell is entering the hot hell. Entering the place where wind and fire intersect is going from the cold hell to the hot hell. The eighth level of the hot hell is called the Five Uninterrupted Hells.
Pure emotion will sink into the Avici Hell (Up to) reborn in the ten directions of Avici Hell.
Avici, here translated as 'uninterrupted', means that the suffering of punishment, the size of the body, the time of kalpas, and the length of life are all without any interruption, so it is called the Five Uninterrupted. Only those whose emotions are the heaviest fall into this hell. One can only come out when the kalpa is destroyed. If one also has offenses such as slandering the Mahayana Dharma, even if this kalpa is destroyed, one will enter the Avici Hell in the ten directions, with no end to the term of release.
Following the path of creating evil karma
業雖則自招眾同分中兼有元地。
答前問。為有定處。純情所造。雖則自招。同業所感。不無定處。各隨元由也。
阿難此等皆是眾生自業所感造十習因受六交報。
△十因
十習之業。皆先言所感之境。次言所報之事。
云何十因阿難一者淫習(至)菩薩見欲如避火坑。
如來為導師。故色目以警之。菩薩為行人。故深怖以避之。二習具彼此。與交字相映。
二者貪習交計發於相吸(至)菩薩見貪如避瘴海。
貪因愛心計著。吸取而發。吸積風為寒風。結水為冰。故有積寒凍裂之境。吒吒波波羅羅。忍寒之聲。青赤白蓮。寒冰之色。此為寒冰地獄。
三者慢習交陵發於相持(至)菩薩見慢如避巨溺。
慢者自見自是。先己後人。謂上無可事之君。下無可使之民。中無可交之友。輕世傲物。浩然長往。如水之馳流不息。莫可挽回。驕佚奔波。馳流不息之像也。慢為魔民。魔能害物。故血河灰河。熱沙毒海。以成其毒。慢能滋癡。堅明立礙。故融銅灌鐵。以食其報。癡水西國水名。
四者瞋習交沖發於相忤(至)菩薩見瞋如避誅戮。
心屬火。氣屬金。瞋者以心使氣。而反動其心。加之衝擊牴牾。則心火轉盛。金氣轉剛。故曰。心熱發火鑄
【現代漢語翻譯】 現代漢語譯本： 業力雖然是自己招感的，但在共同的果報中也兼有最初的根源。
回答前面的問題：因為有固定的處所。純粹由情愛所造作的業，雖然是自己招感的，但由於共同的業力所感應，並非沒有固定的處所。各自隨其最初的根由。
阿難（Ananda）：這些都是眾生自己業力所感，造作十種習氣之因，而承受六根相互交感的果報。
△十因
十種習氣所造成的業，都是先說所感應的境界，再說所受的果報。
什麼是十因？阿難（Ananda），第一是淫習（直到）菩薩（Bodhisattva）視慾望如避開火坑。
如來（Tathagata）是導師，所以用顏色來警示。菩薩（Bodhisattva）是修行人，所以深深畏懼而避開。兩種習氣相互具備，與『交』字相互呼應。
第二是貪習，相互算計，發於相互吸引（直到）菩薩（Bodhisattva）視貪婪如避開瘴氣瀰漫的海洋。
貪婪的起因是愛心算計執著，吸取而產生。吸積風而成寒風，結水而成冰，所以有積寒凍裂的境界。吒吒（zhā zhā）、波波（bō bō）、羅羅（luō luō），是忍受寒冷的聲音。青色、赤色、白色蓮花，是寒冰的顏色。這是寒冰地獄。
第三是慢習，相互侵凌，發於相互執持（直到）菩薩（Bodhisattva）視傲慢如避開巨大的溺水。
傲慢的人自以為是，先己後人，認為上面沒有可以侍奉的君主，下面沒有可以使喚的百姓，中間沒有可以交往的朋友，輕視世俗，傲慢待物，浩然長往，如水奔流不息，無法挽回。驕橫放縱，奔波勞碌，是馳流不息的景象。傲慢是魔的眷屬，魔能害人，所以用血河、灰河、熱沙、毒海來成就它的毒害。傲慢能滋長愚癡，在堅固的明性上設定障礙，所以用熔化的銅水灌注身體，用鐵汁來食用，以承受其果報。癡水，西國的水名。
第四是瞋習，相互衝突，發於相互違逆（直到）菩薩（Bodhisattva）視嗔恨如避開誅殺。
心屬於火，氣屬於金。嗔恨的人用心來驅使氣，反而發動其心。加上衝擊牴觸，那麼心火更加旺盛，金氣更加剛強。所以說，心熱而發火，鑄造...
【English Translation】 English version: Although karma is self-inflicted, it also contains the original source within the collective shared consequences.
Answering the previous question: Because there is a fixed place. Purely created by affection. Although it is self-inflicted, due to the shared karma, there is a fixed place. Each follows its original cause.
Ananda: All of these are the result of sentient beings' own karma, creating the causes of the ten habitual tendencies and receiving the retribution of the six senses' interaction.
△ The Ten Causes
The karma of the ten habitual tendencies always first speaks of the realm that is sensed, and then speaks of the events that are retributed.
What are the ten causes? Ananda, the first is lustful habit (until) Bodhisattvas see desire as avoiding a pit of fire.
The Tathagata is the guide, so he uses color to warn. Bodhisattvas are practitioners, so they deeply fear and avoid it. The two habits possess each other, echoing the word 'interaction'.
The second is the habit of greed, mutual calculation arising from mutual attraction (until) Bodhisattvas see greed as avoiding a sea of miasma.
The cause of greed is the calculation and attachment of love, arising from absorption. Accumulating wind becomes cold wind, congealing water becomes ice, so there is the realm of accumulated cold freezing and cracking. Zhazha, Bobo, Luoluo are the sounds of enduring cold. Blue, red, and white lotuses are the colors of frozen ice. This is the ice hell.
The third is the habit of arrogance, mutual encroachment arising from mutual clinging (until) Bodhisattvas see arrogance as avoiding a giant drowning.
Arrogant people are self-righteous, putting themselves first and others last, believing that there is no ruler above to serve, no people below to command, and no friends in the middle to associate with, belittling the world and being arrogant towards things, going on their way unrestrained, like water flowing ceaselessly, impossible to turn back. Pride and indulgence, rushing about busily, are images of ceaseless flow. Arrogance is a demon's kin, and demons can harm beings, so blood rivers, ash rivers, hot sands, and poisonous seas are used to accomplish its poison. Arrogance can nourish ignorance, creating obstacles to clear understanding, so molten copper is poured and iron liquid is eaten as retribution. Ignorance water, the name of a water in the western country.
The fourth is the habit of anger, mutual conflict arising from mutual opposition (until) Bodhisattvas see anger as avoiding execution.
The heart belongs to fire, and the qi belongs to metal. Angry people use the heart to drive the qi, but instead agitate their heart. Adding impact and resistance, then the heart fire becomes more intense, and the metal qi becomes more rigid. Therefore, it is said that the heart heats up and emits fire, casting...
氣為金也。斷刑曰宮。肉刑曰割。
五者詐習交誘發于相調(至)菩薩見詐如畏豺狼。
詐習因奸智起惡。而漸漸滋蔓。如水浸田。草木滋長。由調引相延。故感繩木延引之報。
六者誑習交欺發於相罔(至)見諸虛妄如臨毒壑。
見習有五。一薩迦耶。此云身見。謂執身有我。種種計著。二邊見。於一切法。執斷執常。三邪見。邪悟錯解。撥無因果。四見取。非果計果。如以非想為涅槃。五戒禁取。非因計因。如以持牛犬戒為生天因。五者總名惡見。順邪反正。故云發於違拒。出生相反。由其違反。故感王吏執證之境。權作推鞠之報。路人相見。一去一回。喻所見違反也。五惡見能陷法身。故名見坑。
九者枉習交加發于誣謗(至)菩薩見枉如遭霹靂。
排擠剉也。漉瀝也。衡橫也。謂迫蹙其體。瀝漉其血。又以迫隘苦具。橫衝而度。
十者訟習交諠發於藏覆(至)如戴高山履于巨海。
訟非官訟。公發其覆之謂也。
△六報(六報多有不可曲解。故但存其本文)
阿難一切眾生六識造業(至)受無量苦經無量劫。
△極重
六根各造及彼所作兼境兼根是人則入八無間獄。
△次重即八熱獄
同於六根。具造十因。兼境兼
【現代漢語翻譯】 現代漢語譯本 氣，對應五行中的金。斷肢的刑罰稱為宮刑。使人傷殘的刑罰稱為割刑。
五者，虛詐的習氣相互交織，源於彼此間的欺騙引誘（直到）菩薩看待虛詐，如同畏懼豺狼一般。
虛詐的習氣，因為奸邪的智慧而生起惡念，並且漸漸滋長蔓延，如同水浸泡田地，草木滋生生長。由於互相引誘，所以感得被繩索木棒延引捆綁的果報。
六者，誆騙的習氣相互交織，源於彼此間的欺瞞（直到）見到各種虛妄，如同面臨有毒的山谷。
見習有五種。一是薩迦耶見（Sakkayaditthi），這裡稱為身見（belief in a self），指執著于身體有『我』，產生種種計較執著。二是邊見（Antagrahaditthi），對於一切法，執著于斷滅或常存。三是邪見（Micchaditthi），錯誤的領悟和理解，否定因果。四是見取見（Ditthupadana），以非果為果，例如以非想非非想處天為涅槃。五是戒禁取見（Silabbatupadana），以非因為因，例如以持牛戒、犬戒為生天的原因。這五種總稱為惡見，順從邪惡而違反正道，所以說源於違背抗拒，產生相反的結果。由於違反正道，所以感得被官府衙役逮捕審訊的境遇，暫時承受推究審問的果報。路人相見，一去一回，比喻所見到的與真理相違背。五種惡見能夠陷害法身，所以稱為見坑。
九者，冤枉的習氣相互疊加，源於誣陷誹謗（直到）菩薩看待冤枉，如同遭遇霹靂。
排擠，是挫傷的意思。漉瀝，是淋漓的意思。衡橫，是橫衝直撞的意思。指壓迫身體，使血淋漓。又用狹窄痛苦的刑具，橫衝直撞地施加。
十者，爭訟的習氣相互喧囂，源於隱藏掩蓋（直到）如同頭戴高山，腳踩巨海。
爭訟，不是指官司訴訟，而是指公開揭發其掩蓋的真相。
△六報（六種果報大多不能按字面意義解釋，所以只保留原文）
阿難（Ananda），一切眾生用六識（six consciousnesses）造作惡業（karma）（直到）承受無量的痛苦，經歷無量的劫數。
△極重罪業
六根（six sense organs）各自造業，以及它們所造作的，兼顧所對的境界和根，這種人就會墮入八無間地獄（Avici Hell）。
△次重罪業，即八熱地獄（Eight Hot Hells）
與六根相同，具足造作十因，兼顧所對的境界和根。
【English Translation】 English version Qi (vital energy) corresponds to metal in the Five Elements. The punishment of severing limbs is called Gong (castration). The punishment of maiming is called Ge (mutilation).
Fifth, the habits of deceit intertwine, originating from mutual deception and enticement (until) Bodhisattvas see deceit as they fear wolves.
The habits of deceit arise from cunning intelligence, giving rise to evil thoughts, and gradually grow and spread, like water soaking fields, and grass and trees growing luxuriantly. Because of mutual enticement, one experiences the retribution of being pulled and bound by ropes and wooden sticks.
Sixth, the habits of deception intertwine, originating from mutual deceit (until) seeing all illusions as facing a poisonous ravine.
There are five types of wrong views. First is Sakkayaditthi (belief in a self), which means clinging to the belief that there is a 'self' in the body, leading to various calculations and attachments. Second is Antagrahaditthi (extreme views), clinging to either annihilation or permanence regarding all dharmas. Third is Micchaditthi (wrong views), erroneous understanding and interpretation, denying cause and effect. Fourth is Ditthupadana (clinging to views), taking non-fruit as fruit, such as considering the Realm of Neither Perception Nor Non-Perception as Nirvana. Fifth is Silabbatupadana (clinging to rites and rituals), taking non-cause as cause, such as considering upholding the cow vow or dog vow as the cause of being born in heaven. These five are collectively called evil views, conforming to evil and violating the right path, hence it is said to originate from violation and resistance, producing opposite results. Because of violating the right path, one experiences the situation of being arrested and interrogated by government officials, temporarily enduring the retribution of investigation and questioning. People meeting on the road, going back and forth, is a metaphor for what is seen being contrary to the truth. The five evil views can trap the Dharma body, hence they are called the pit of views.
Ninth, the habits of injustice accumulate, originating from false accusations and slander (until) Bodhisattvas see injustice as encountering a thunderbolt.
Squeezing means injuring. Lulic (漉瀝) means dripping. Hengheng (衡橫) means rushing straight. It refers to oppressing the body, causing blood to drip. Also, using narrow and painful instruments of torture, applying them by rushing straight.
Tenth, the habits of litigation clamor together, originating from hiding and concealing (until) like wearing a high mountain on the head and stepping on a giant sea.
Litigation does not refer to official lawsuits, but to publicly exposing the truth that has been concealed.
△ Six Retributions (Most of the six retributions cannot be interpreted literally, so only the original text is retained)
Ananda, all sentient beings create evil karma with the six consciousnesses (until) enduring immeasurable suffering for immeasurable kalpas.
△ Extremely Heavy Sins
The six sense organs each create karma, and what they create, including both the objects and the organs, such a person will enter the Avici Hell (Hell of Incessant Suffering).
△ Next Heaviest Sins, namely the Eight Hot Hells
Same as the six sense organs, fully creating the ten causes, including both the objects and the organs.
根。名惡業同造。其罪極重。故入阿鼻。具五無間。各造則有先後間歇。故為次重。入八無間。有心而不及犯。則不兼境。無心而誤犯。則不兼根。故作特犯兼二者。
身口意三作殺盜淫是人則入十八地獄。
三重罪以不遍六。不具十故。又次於前十八鬲子地獄。皆大獄所分。又次重。
三業不兼中間或為一殺一盜(至)則入三十六地獄。
△稍輕
見見一根單犯一條是人則入一百八地獄。
△次輕
由是眾生別作別造(至)獄想發生非本來有。
上文五節。惡業不同。即別作別造也。所感獄報。各從其類。即入同分地也。妄想發生。並酬阿難前所疑問。
△鬼趣(六報之後。罪畢受形)
複次阿難是諸眾生(至)后還罪畢受諸鬼形。
非破律儀。無正犯也。犯菩薩戒。無正因也。毀佛涅槃。無正果也。三者不正。諸餘皆邪。故為墮獄入鬼。
若於本因貪物為罪(至)則妙圓明本無所有。
△畜生趣
複次阿難鬼業既盡(至)生於世間多為咎徴。
㐫事前驗。如商羊舞水。
畜魅之鬼畜死報盡(至)生於世間多為食類。
充饋之物。
綿幽之鬼幽消報盡生於世間多為服類。
吞蚌狐貂馬牛之
【現代漢語翻譯】 現代漢語譯本 根，指殺、盜、淫三種根本惡業，與惡業一同造作，其罪過極其嚴重，因此墮入阿鼻地獄（Avīci Hell，無間地獄）。如果只是分別造作五無間業（五種無間斷的罪業），因為有先後間歇，所以罪過次重，墮入八無間地獄。如果只是有心想犯罪但沒有實際犯下，則不涉及對像；如果無心而誤犯，則不涉及根本惡業。因此，單獨犯下特別的罪行，或者兼犯兩種罪行。
身、口、意三業都造作殺、盜、淫的人，就會墮入十八地獄。
三重罪因為沒有遍及六根，也不具備十惡業，所以罪過又次於前面的十八鬲子地獄（十八層地獄），這些地獄都是大獄所分出來的，所以罪過又次一等。
三業不兼，中間或許只犯殺或盜（等），就會墮入三十六地獄。
△稍輕
見一根（六根中的一個）單獨犯一條罪，這個人就會墮入一百零八地獄。
△次輕
由此，眾生各自造作不同的惡業（等），所感受的地獄景像是妄想發生的，並非本來就有的。
以上五節，說明惡業各有不同，即各自造作不同的惡業。所感應的地獄果報，各自歸於其類別，即進入共同受報的地獄。妄想發生，這是爲了回答阿難（Ānanda）先前所提出的疑問。
△鬼趣（六道果報之後，罪業完畢後接受鬼的形體）
阿難（Ānanda），這些眾生（等），最終罪業完畢后，會接受各種鬼的形體。
不是破壞戒律，沒有真正的罪行；觸犯菩薩戒（Bodhisattva vows），沒有真正的起因；譭謗佛陀涅槃（Nirvana），沒有真正的結果。這三者不正，其餘都是邪惡的，所以會墮入地獄，進入鬼道。
如果原本是因為貪戀財物而犯罪（等），那麼妙明圓明的本性本來就是一無所有的。
△畜生趣
阿難（Ānanda），鬼道的業報結束后（等），轉生到世間，大多成為不祥的徵兆。
兇事發生前的預兆，比如商羊跳舞預示水災。
畜養魅力的鬼，畜養死亡的果報結束后（等），轉生到世間，大多成為被食用的種類。
用來充當食物的東西。
綿延隱蔽的鬼，隱蔽消散的果報結束后，轉生到世間，大多成為被穿戴的種類。
吞食蚌、狐、貂、馬、牛之類。
【English Translation】 English version The 'roots' refer to the three fundamental evil deeds: killing, stealing, and sexual misconduct. Committing these along with other evil deeds results in extremely severe consequences, leading to rebirth in Avīci Hell (the Hell of Incessant Suffering). If one commits the five heinous offenses (five kinds of uninterrupted karmas) separately, because there are intervals between them, the offense is less severe, leading to rebirth in the eight Avīci Hells. If one only intends to commit a crime but does not actually commit it, it does not involve an object; if one commits a crime unintentionally, it does not involve the root evil deed. Therefore, committing a specific offense alone, or committing two types of offenses together...
Those who commit killing, stealing, and sexual misconduct through their body, speech, and mind will fall into the eighteen hells.
The triple offenses are less severe because they do not encompass the six sense organs or possess the ten evil deeds. They are also less severe than the eighteen 격子 (Geoji) hells (eighteen sub-hells), which are divisions of the great hells, making them less severe.
If the three karmas are not combined, and one only commits killing or stealing (etc.), they will fall into the thirty-six hells.
△Slightly lighter
If one commits a single offense through one of the six sense organs, that person will fall into one hundred and eight hells.
△Even lighter
Thus, sentient beings separately commit different evil deeds (etc.), and the hellish visions they experience are the result of delusional thoughts, not something that is originally there.
The above five sections explain that evil deeds are different, meaning that each person commits different evil deeds. The resulting hellish retributions correspond to their respective categories, meaning they enter hells where they experience shared retribution. The arising of delusional thoughts addresses the questions previously raised by Ānanda.
△The Realm of Ghosts (After the six retributions, after the karma is exhausted, one receives the form of a ghost)
Furthermore, Ānanda, these sentient beings (etc.), will eventually receive various forms of ghosts after their karma is exhausted.
It is not breaking the precepts, there is no real offense; violating the Bodhisattva vows, there is no real cause; slandering the Buddha's Nirvana, there is no real result. These three are not right, and the rest are evil, so they will fall into hell and enter the realm of ghosts.
If the original cause is greed for things that lead to sin (etc.), then the nature of wondrous enlightenment is originally empty and without anything.
△The Realm of Animals
Furthermore, Ānanda, after the karma of the ghost realm is exhausted (etc.), they are reborn in the world, often becoming inauspicious omens.
A premonition of misfortune, such as the Shang Yang bird dancing, which foretells a flood.
Ghosts who nurture charm, after the retribution of nurturing death is exhausted (etc.), they are reborn in the world, often becoming food for others.
Things used as food.
Ghosts who are continuous and hidden, after the retribution of being hidden and dissipated is exhausted, they are reborn in the world, often becoming things to be worn.
Those who devour clams, foxes, sables, horses, and cattle.
物。
和精之鬼和消報盡生於世間多為應類。
社燕寒雁之類。
明靈之鬼明消報盡生於世間多為休徴。
麟鳳之類。
依人之鬼人亡報盡生於世間多為循類。
猶犬雞豚之類。馴服於人者。
阿難是等皆以業火乾枯(至)皆為浮虛妄想凝結。
△人趣
複次阿難從是畜生(至)生人道中參合達類。
文明達三類。皆便巧雜伎。世智辨聰者。非大賢大聖也。
是等皆以宿債畢酬(至)此輩名為可憐愍者。
△仙趣
阿難復有誤人不依正覺(至)報盡還來散入諸趣。
大佛頂如來密因修證了義諸菩薩萬行首楞嚴經卷第八 卍新續藏第 14 冊 No. 0295 楞嚴經述旨
大佛頂如來密因修證了義諸菩薩萬行首楞嚴經卷第九
淮海蔘佛弟子蘊空居士陸西星述旨
廣陵後學 陳遇時 校定
△天趣
諸天皆相躡增升。種種不一。各以類聚。若或使之。而實無使之者。自食其報。當如是也。如今審戶三等九則。誰能定之。由己之物力致然也。若乃巨富之家不消等則。竟稱上上戶矣。故后云。此但示凡識升進。若深智體之。亦可頓證。不消漸進。其說良是。
△欲界六天四天王天忉利
【現代漢語翻譯】 現代漢語譯本 物。
和精之鬼和消報盡生於世間，多為應類。
例如社燕、寒雁之類。
明靈之鬼明消報盡生於世間，多為休徴。
例如麒麟、鳳凰之類。
依人之鬼人亡報盡生於世間，多為循類。
例如犬、雞、豚之類。是馴服於人的。
阿難，這些都是因為業火乾枯，（以至）都是虛浮妄想凝結而成。
△人趣
再者，阿難，從這些畜生（以至）生到人道中，參雜混合而成各種類別。
文明通達三類。都是精於技巧雜藝，世俗智慧辨別聰敏的人。不是大賢大聖。
這些都是因為宿世的債務償還完畢，（以至）這些人被稱為可憐憫者。
△仙趣
阿難，還有迷惑人不依循正覺（以至）報應結束還會散入各道。
《大佛頂如來密因修證了義諸菩薩萬行首楞嚴經》卷第八 卍新續藏第 14 冊 No. 0295 《楞嚴經述旨》
《大佛頂如來密因修證了義諸菩薩萬行首楞嚴經》卷第九
淮海蔘佛弟子蘊空居士陸西星述旨
廣陵後學 陳遇時 校定
△天趣
諸天都互相追隨增高上升，種種不同，各自按照類別聚集。好像有人驅使他們，但實際上並沒有人驅使，是自己承受自己的果報，應當是這樣。如今審覈戶等分為三等九則，誰能決定呢？是由自己的物力造成的。如果巨富之家不符合等級標準，最終也會被稱為上上戶。所以後面說，這只是顯示凡夫的認識逐漸提升，如果深刻理解體會，也可以頓悟證得，不需要逐漸提升。這個說法很對。
△欲界六天：四天王天（Catummaharajika）、忉利天（Trāyastriṃśa）
【English Translation】 English version Things.
Ghosts of harmonious essence, whose karmic retribution is exhausted, are mostly born into the world as responsive beings.
Such as swallows and wild geese.
Ghosts of bright spirits, whose karmic retribution is exhausted, are mostly born into the world as auspicious omens.
Such as unicorns and phoenixes.
Ghosts who rely on humans, whose karmic retribution is exhausted, are mostly born into the world as compliant beings.
Such as dogs, chickens, and pigs. Those who are domesticated by humans.
Ananda, all these are due to the drying up of karmic fire, (to the extent that) they are all solidified from floating, empty, and deluded thoughts.
△ The Realm of Humans
Furthermore, Ananda, from these animals (to the extent that) they are born into the human realm, mixed and blended into various categories.
Civilized and understanding of three categories. All are skilled in crafts and miscellaneous arts, worldly wise, discerning, and intelligent. They are not great sages or great saints.
These are all because the debts of past lives have been fully repaid, (to the extent that) these beings are called pitiable.
△ The Realm of Immortals
Ananda, there are also those who mislead people and do not rely on Right Enlightenment (to the extent that) when their retribution ends, they will scatter and enter various realms.
The Śūraṅgama Sūtra, Volume 8, on the Perfect Meaning of the Secret Cause of the Tathāgata's Enlightenment and Cultivation, and the Myriad Practices of the Bodhisattvas Supplement to the Buddhist Canon, Volume 14, No. 0295: Commentary on the Śūraṅgama Sūtra
The Śūraṅgama Sūtra, Volume 9, on the Perfect Meaning of the Secret Cause of the Tathāgata's Enlightenment and Cultivation, and the Myriad Practices of the Bodhisattvas
Commentary by Lu Xixing, a Buddhist disciple from Huaihai, Yun Kong Layman
Revised and finalized by Chen Yushi, a junior scholar from Guangling
△ The Realm of Devas
All the devas ascend higher and higher, in various ways, each gathering according to their kind. It seems as if someone is driving them, but in reality, no one is driving them; they are bearing their own karmic retribution. It should be like this. Nowadays, who can determine the three grades and nine classes of household assessment? It is caused by one's own material resources. If a wealthy family does not meet the standards, they will eventually be called the highest class. Therefore, it is said later that this only shows the gradual progress of ordinary people's understanding. If one deeply understands and experiences it, one can also attain enlightenment suddenly, without gradual progress. This saying is very true.
△ The Six Desire Realms: The Heaven of the Four Heavenly Kings (Catummaharajika), The Heaven of the Thirty-three (Trāyastriṃśa)
天須𦦨摩天兜率天樂變化天他化自在天
△四天王天
阿難諸世間人不求常住(至)如是一類名四天王天。
未能離欲。但能窒慾。使愛水不流。則湛性澄瑩。故命終之後。能生初天。夫六天皆由修五戒十善而致。今但約欲微增勝者而言。蓋以欲愛為輪迴根本。前之淪墜。固始於此。此之超騰。亦始於此。若使初心未能成就禪定智慧。但能疾斷根本。亦庶乎輪迴可出而生天可冀矣。
△忉利天
於己妻房淫愛微薄(至)如是一類名忉利天。
日月居西彌山腰。忉利居其頂上。此天愛薄於前。故報居其上。以澄瑩增明故。能超而增勝。不得全味者。未全清凈之味。以尚有微愛在也。
△須𦦨摩天 一名時分天
逢欲暫交去無思憶(至)如是一類名須𦦨摩天。
六慾下二名地居天。上四名空居天。不須日月而常明。但以蓮華開合而分晝夜。故又名時分天。
△兜率陀天 一名知足天
一切時靜有應觸來(至)如是一類名兜率陀天。
天有內院外院。三災至三禪。而此不及者。約內院言之。精微不接。皆內院事也。
△樂變化天
我無慾心應汝行事(至)如是一類名樂變化天。
諸天皆有報境。而此天樂自變化以受用。
【現代漢語翻譯】 現代漢語譯本 天須𦦨摩天（Suxianmotian，六慾天之一），兜率天（Doushuaitian，六慾天之一），樂變化天（Lebianhuatian，六慾天之一），他化自在天（Tahuazizaitian，六慾天之一）。
△四天王天（Sitianwangtian）
阿難，世間之人，若不求常住之境，但能于其自身世界，勉力修行，克制慾望，守護戒律，以此功德，命終之後，便能生於四天王天。
未能完全脫離慾望，但能抑制慾望，使愛慾之水不再氾濫，則清凈的本性得以顯現。因此，命終之後，能夠轉生到初禪天。六慾天皆由修持五戒十善而得。這裡只就慾望稍微有所增勝的情況而言。因為愛慾是輪迴的根本，之前的沉淪，固然始於此，而如今的超脫，也始於此。如果修行者初心未能成就禪定智慧，但能迅速斷除根本的慾望，或許可以脫離輪迴，而生天也有希望。
△忉利天（Daolitian）
對於自己的妻子，淫愛之心非常微薄，僅在需要時才行房事，事後毫無留戀，以此功德，命終之後，便能生於忉利天。
日月位於須彌山的山腰，忉利天位於須彌山頂。此天之愛慾比前者更為淡薄，所以果報居於其上。因為澄澈明凈更加增進，所以能夠超越而更加殊勝。『不得全味者』，指未能完全清凈的境界，因為還存在著微弱的愛慾。
△須𦦨摩天（Suxianmotian） 一名時分天（Shifentian）
遇到情慾時，短暫交合，事後毫無思念，如同路過一般，以此功德，命終之後，便能生於須𦦨摩天。
六慾天中，下二天名為地居天，上四天名為空居天。不需日月照耀而常光明，只以蓮花開合來區分晝夜，所以又名時分天。
△兜率陀天（Doushuaitian） 一名知足天（Zhizutian）
一切時中保持清凈，只有在應機之時才有所接觸，事後毫無染著，以此功德，命終之後，便能生於兜率陀天。
兜率天有內院和外院之分。三災止於三禪天，而兜率天不受影響，這是就內院而言的。精微之處不與外境接觸，都是內院的事情。
△樂變化天（Lebianhuatian）
我心中沒有慾望，只是爲了應和你才行事，事後毫無貪戀，以此功德，命終之後，便能生於樂變化天。
諸天都有其果報之境，而此天能夠隨心所欲地變化事物以供自己享用。
【English Translation】 English version Tiantian Suxianmotian (Suxianmotian, one of the six desire heavens), Tushita Heaven (Doushuaitian, one of the six desire heavens), Paranirmitavasattvavas Heaven (Lebianhuatian, one of the six desire heavens), Nirmāṇarati Heaven (Tahuazizaitian, one of the six desire heavens).
△ Heaven of the Four Heavenly Kings (Sitianwangtian)
Ananda, if people in this world do not seek a state of permanence, but strive to cultivate themselves within their own world, restrain desires, and uphold precepts, then by virtue of this merit, after death, they can be born in the Heaven of the Four Heavenly Kings.
They have not completely detached from desire, but they can suppress it, preventing the flood of lust, so that the clear nature can manifest. Therefore, after death, they can be reborn in the first dhyana heaven. All six desire heavens are attained through the practice of the five precepts and ten virtues. Here, it refers only to those whose desires are slightly more refined. Because lust is the root of reincarnation, the previous fall began with it, and the current transcendence also begins with it. If the practitioner's initial intention has not achieved samadhi and wisdom, but can quickly cut off the root of desire, perhaps they can escape reincarnation, and the hope of being born in heaven is possible.
△ Trāyastriṃśa Heaven (Daolitian)
Regarding their own wives, their lustful love is very weak, engaging in sexual relations only when necessary, and without any lingering attachment afterward. By virtue of this merit, after death, they can be born in the Trāyastriṃśa Heaven.
The sun and moon reside on the waist of Mount Sumeru, and the Trāyastriṃśa Heaven resides on its summit. The lust of this heaven is weaker than the previous one, so the karmic reward resides above it. Because the clarity and purity are further enhanced, they can transcend and become more superior. 'Those who do not fully taste' refers to the state of not being completely pure, because there is still a faint desire present.
△ Suxianmotian (Suxianmotian) Also known as Shifentian (Shifentian)
When encountering lust, they engage in brief intercourse, without any thoughts afterward, like passing by. By virtue of this merit, after death, they can be born in Suxianmotian.
Among the six desire heavens, the lower two are called earth-dwelling heavens, and the upper four are called sky-dwelling heavens. They do not need the sun and moon to shine and are always bright, only using the opening and closing of lotus flowers to distinguish day and night, so they are also called Shifentian.
△ Tuṣita Heaven (Doushuaitian) Also known as Contentment Heaven (Zhizutian)
Maintaining purity at all times, only making contact when appropriate, and without any attachment afterward. By virtue of this merit, after death, they can be born in Tuṣita Heaven.
Tuṣita Heaven has an inner court and an outer court. The three calamities stop at the third dhyana heaven, and Tuṣita Heaven is unaffected, this is in reference to the inner court. The subtle aspects do not come into contact with the external environment, these are all matters of the inner court.
△ Paranirmitavasattvavas Heaven (Lebianhuatian)
I have no desire in my heart, I only act to accommodate you, and without any greed afterward. By virtue of this merit, after death, they can be born in Paranirmitavasattvavas Heaven.
All heavens have their karmic reward realms, but this heaven can transform things at will for their own enjoyment.
越于下天。故名越化。
△他化自在天
無世間心同世行事(至)如是一類名他化自在天。
諸欲樂境不勞自化。皆由他化而自在受用。名他化自在。
阿難如是六天形雖出動(至)自此已還名為欲界。
雖出塵擾。未能絕欲。
△色界十八天初禪三天二禪三天三禪三天四禪九天
△初禪三天梵眾梵輔大梵
阿難世間一切所修心人(至)如是一類名梵眾天。
不假禪那等者。言此人雖非正修真三摩地。無正智慧。但修六行伏欲。使愛染不生。則不留欲界粗惑。不染凈報現前。故應念而生梵世。初名梵眾。則兆庶而已。梵輔則王臣也。大梵則天王也。
欲習既除離欲心現(至)如是一類名梵輔天。
初天但能執身伏欲。此天又得定戒相應。以順律儀行梵德。故超之也。
身心妙圓威儀不缺(至)如是一類名大梵天。
前由凈心威儀。戒行而進。至於妙圓清凈。又加以明悟超達。則盛德之至。故為梵王。
阿難此三勝流一切苦惱(至)諸漏不動名為初禪。
欲流則趨於生死。雖六天未足為勝。此天已出欲。流背生死。而趨勝凈。故四禪皆稱勝流。已離欲界八苦。故曰。煩惱不逼。已離散動欲心。故曰。諸漏不動。
【現代漢語翻譯】 現代漢語譯本 超越地獄諸天，因此得名越化。
△ 他化自在天 (Paranirmita-vasavartin，欲界頂層天)
沒有世間凡夫之心，卻做著與世間相同的事情（直到結束），像這樣的一類眾生，稱為他化自在天。
各種享樂的境界，不需要自己變化而來，全部由其他天變化而來而自在地享受，稱為他化自在。
阿難，像這樣的六慾天，形體雖然已經脫離了動亂（直到結束），從這裡往下，都稱為欲界。
雖然脫離了塵世的煩擾，但未能斷絕慾望。
△ 十八天：初禪三天、二禪三天、三禪三天、四禪九天
△ 初禪三天：梵眾天 (Brahma-parisadya)、梵輔天 (Brahma-purohita)、大梵天 (Maha-brahma)
阿難，世間一切修行之人（直到結束），像這樣的一類眾生，稱為梵眾天。
不需要憑藉禪那等等。意思是說，此人雖然不是真正修習真正的三摩地 (samadhi，正定)，沒有真正的智慧，但修習六行來降伏慾望，使愛戀染著不生起，那麼就不會留下欲界的粗重惑業，清凈的果報就會顯現，所以應念而生於梵世。最初名為梵眾，只是普通的民眾而已。梵輔則是王臣。大梵則是天王。
慾望的習氣既然已經去除，遠離慾望的心顯現（直到結束），像這樣的一類眾生，稱為梵輔天。
初天只是能夠執持身體，降伏慾望，此天又得到禪定和戒律相應，以順從律儀來修行梵行，所以超越了初天。
身心微妙圓滿，威儀沒有缺失（直到結束），像這樣的一類眾生，稱為大梵天。
前面的梵輔天由於清凈的心、威儀、戒行而進步，到了微妙圓滿清凈，又加上明悟超達，那麼就是盛德的極致，所以成為大梵天王。
阿難，這三種殊勝的境界，一切苦惱（直到結束），各種煩惱不再動搖，稱為初禪。
欲流則趨向于生死輪迴。雖然六慾天還不足以稱為殊勝，但此天已經脫離了慾望，背離了生死，而趨向于殊勝清凈，所以四禪都稱為殊勝的境界。已經脫離了欲界的八苦，所以說，煩惱不再逼迫。已經脫離了散亂動搖的欲心，所以說，各種煩惱不再動搖。
【English Translation】 English version Transcending the lower heavens, hence the name 'Transcending Transformation'.
△ Paranirmita-vasavartin (The Heaven of Freely Enjoying Things Transformed by Others)
Without the minds of worldly beings, yet engaging in the same activities as the world (to the end), beings of this kind are called Paranirmita-vasavartin.
Various realms of enjoyment do not require self-transformation; all are freely enjoyed through the transformations of others, hence the name 'Paranirmita-vasavartin'.
Ananda, the forms of these six desire heavens, though having transcended disturbance (to the end), from here downwards are called the Desire Realm.
Although having escaped the disturbances of the world, they have not yet severed desire.
△ Eighteen Heavens: The Three Heavens of the First Dhyana, the Three Heavens of the Second Dhyana, the Three Heavens of the Third Dhyana, and the Nine Heavens of the Fourth Dhyana
△ The Three Heavens of the First Dhyana: Brahma-parisadya (Heaven of Brahma's Multitude), Brahma-purohita (Heaven of Brahma's Ministers), Maha-brahma (Great Brahma Heaven)
Ananda, all those in the world who cultivate the mind (to the end), beings of this kind are called Brahma-parisadya.
Not relying on dhyana (meditation) and the like. This means that although these people do not genuinely cultivate true samadhi (concentration) and lack true wisdom, they cultivate the six practices to subdue desire, preventing the arising of love and attachment. Thus, they do not retain the gross delusions of the Desire Realm, and pure rewards manifest, so they are born in the Brahma world in accordance with their thoughts. Initially, they are called Brahma-parisadya, merely ordinary people. Brahma-purohita are the ministers and officials. Maha-brahma is the king of the heavens.
Since the habits of desire have been removed and the mind of detachment from desire manifests (to the end), beings of this kind are called Brahma-purohita.
The initial heaven is only able to hold the body and subdue desire. This heaven also attains correspondence with samadhi and precepts, practicing Brahma conduct in accordance with the Vinaya (discipline), thus surpassing the initial heaven.
Body and mind are wonderfully complete, and demeanor is without fault (to the end), beings of this kind are called Maha-brahma.
The previous Brahma-purohita progressed due to a pure mind, demeanor, precepts, and conduct. Reaching wonderful completeness and purity, and further adding clear understanding and transcendence, then it is the ultimate of great virtue, thus becoming the Great Brahma King.
Ananda, these three superior streams, all suffering and affliction (to the end), all outflows do not move, are called the First Dhyana.
The stream of desire tends towards birth and death. Although the six desire heavens are not yet sufficient to be called superior, this heaven has already left desire, turned away from birth and death, and tends towards superior purity, so all four dhyanas are called superior realms. Having left the eight sufferings of the Desire Realm, it is said that afflictions no longer press. Having left the scattered and agitated mind of desire, it is said that all outflows do not move.
△二禪三天少光無量光光音
阿難其次梵天統攝梵人(至)如是一類名少光天。
此躡大梵之行而升進者。具戒定慧。故曰圓滿。以圓滿故。能澄凝其心。不隨境動。而寂湛生光。然此初能脫粘復湛。其光尚劣。故名少光。二禪以上無有語言。但以定心發光。光有勝劣。分其高下。
光光相然照耀無盡(至)如是一類名無量光天。
定力轉明。妙光迭發。境隨光凈。遍成琉璃。
吸持圓光成就教體(至)如是一類名光音天。
諸世界中。教體不同。故娑婆以文字香積無文字言說。但以眾香。此天以圓光成音。而發宣化法。故名光音。
阿難此三勝流一切憂懸(至)粗漏已伏名為二禪。
初禪方得漏心不動。而未能伏。此天已伏粗漏。則業漸劣行。漸勝而憂懸。較之苦惱。則竟輕矣。
△三禪三天少凈無量凈遍凈
阿難如是天人圓光成音(至)如是一類名少凈天。
由上圓光教體。披露妙理。發成精行。離前喜動。而生凈樂。是樂非境。乃出乎凈性。恬泊寂靜。名寂滅樂。而凈力猶劣。則但能通而已。未能成也。以猶劣故。曰少凈。
凈空現前引發無際(至)如是一類名無量凈天。
凈空者。離諸喜動。不緣物境之定相也。由是擴充
【現代漢語翻譯】 現代漢語譯本 △二禪三天：少光天、無量光天、光音天
阿難，其次是梵天統領和管轄的梵眾（直到）像這樣的一類眾生，叫做少光天（Śukrābha）。
這是接續大梵天之修行而提升的眾生，他們具足戒、定、慧，所以說『圓滿』。因為圓滿的緣故，能夠澄凈凝聚其心，不隨外境動搖，從而寂靜湛然地生出光明。然而，這僅僅是初步能夠脫離粘著而恢復湛寂，其光明還很微弱，所以叫做少光天。二禪以上的天界沒有語言，只是以禪定之心發出光明，光明有強弱之分，以此區分其高下。
光明與光明互相輝映，照耀無盡（直到）像這樣的一類眾生，叫做無量光天（Apramāṇābha）。
禪定之力更加明亮，微妙的光芒交替散發，境界隨著光明而清凈，普遍成為琉璃一般。
吸取並保持圓滿的光明，成就教化的本體（直到）像這樣的一類眾生，叫做光音天（Ābhāsvara）。
在各個世界中，教化的本體各不相同。所以娑婆世界用文字，香積世界不用文字言說，只是用各種香氣。而此光音天以圓滿的光明成就音聲，從而宣揚教化佛法，所以叫做光音天。
阿難，這三種殊勝的境界，一切憂愁懸念（直到）粗重的煩惱已經降伏，稱為二禪。
初禪僅僅是使漏失之心不動搖，而未能降伏。此光音天已經降伏粗重的煩惱，那麼業力逐漸減弱，修行逐漸殊勝，憂愁懸念，與苦惱相比，就顯得輕微了。
△三禪三天：少凈天、無量凈天、遍凈天
阿難，像這樣的天人，以圓滿的光明成就音聲（直到）像這樣的一類眾生，叫做少凈天（Parīttaśubha）。
由於上面的圓光教化本體，披露微妙的真理，從而發起精進的修行，遠離之前的喜悅激動，而生出清凈的快樂。這種快樂不是來自外境，而是出自清凈的自性，恬淡寂靜，叫做寂滅樂。而清凈之力還很微弱，那麼只能通達而已，未能成就。因為還很微弱的緣故，叫做少凈天。
清凈的虛空顯現在眼前，引發無邊的境界（直到）像這樣的一類眾生，叫做無量凈天（Apramāṇaśubha）。
清凈的虛空，是遠離各種喜悅激動，不攀緣外物境界的禪定狀態。由此擴充套件充盈。
【English Translation】 English version △Second Dhyana Three Heavens: Śukrābha, Apramāṇābha, Ābhāsvara
Ananda, next are the Brahmā heavens, governed and overseen by Brahmās (up to) beings of this kind, called Śukrābha (少光天, Heaven of Limited Light).
These are beings who have advanced from the practices of the Great Brahmā, possessing precepts, samādhi, and prajñā (戒定慧), hence the term 'complete'. Because of this completeness, they can clarify and concentrate their minds, not swayed by external circumstances, thus generating light from stillness and clarity. However, this is only the initial ability to detach from clinging and restore stillness, so their light is still weak, hence the name Śukrābha.
Light shines upon light, illuminating endlessly (up to) beings of this kind, called Apramāṇābha (無量光天, Heaven of Immeasurable Light).
The power of samādhi becomes brighter, and subtle lights emanate alternately. The realm becomes pure with the light, universally becoming like lapis lazuli.
Absorbing and maintaining the complete light, accomplishing the essence of teaching (up to) beings of this kind, called Ābhāsvara (光音天, Heaven of Radiant Sound).
In various worlds, the essence of teaching differs. Therefore, the Sahā world uses written language, while the Fragrant Accumulation world does not use words, but various fragrances. This Ābhāsvara heaven uses complete light to create sound, thereby propagating and transforming the Dharma, hence the name Ābhāsvara.
Ananda, these three superior realms, all worries and anxieties (up to) coarse afflictions have been subdued, are called the Second Dhyana.
The First Dhyana only prevents the leaking mind from moving, but fails to subdue. This Ābhāsvara heaven has already subdued coarse afflictions, so karmic forces gradually weaken, practices gradually become superior, and worries and anxieties, compared to suffering, seem light.
△Third Dhyana Three Heavens: Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna
Ananda, such devas and humans, with complete light accomplishing sound (up to) beings of this kind, are called Parīttaśubha (少淨天, Heaven of Limited Purity).
Due to the above complete light teaching essence, revealing subtle truths, thereby initiating diligent practice, departing from previous joy and excitement, and generating pure bliss. This bliss does not come from external circumstances, but from the pure nature, tranquil and still, called the bliss of extinction. But the power of purity is still weak, so it can only penetrate, but not accomplish. Because it is still weak, it is called Parīttaśubha.
Pure emptiness manifests before them, initiating boundless realms (up to) beings of this kind, are called Apramāṇaśubha (無量淨天, Heaven of Immeasurable Purity).
Pure emptiness is the state of samādhi that is free from various joys and excitements, and does not cling to external objects. From this, it expands and fills.
。使凈相無際。協乎妙性。故身心輕安。而性樂成矣。以無際故。名無量凈。
世界身心一切圓凈(至)如是一類名遍凈天。
凈空無際。故世界身心一切圓凈。凈德成就。則性歸托於是矣。托謂托此以歸寂。
阿難此三勝流具大隨順(至)歡喜畢具名為三禪。
△四禪九天四根本福生福愛廣果無想五不還無煩無熱善見善現色究竟
△四根本天
前之禪行。但能自利。未能利他。至四禪乃兼修慈悲喜捨利他之心。名曰無量善。無漏觀慧諸禪三昧。悉從此出。故名四根本天。
阿難複次天人不逼身心(至)如是一類名福生天。
苦樂頓舍。名為粗重相滅。舍念清凈。故凈福性生。
舍心圓融勝解清凈(至)如是一類名福愛天。
苦樂二忘。故舍心圓融。心無所累。故勝解清凈。由是福無遮礙。而得妙隨順。自有漏禪定。而發無漏行。至於究竟。故曰。窮未來際定福如此。為可愛樂。故天名福愛。
阿難從是天中有二岐路(至)如是一類名廣果天。
從福愛天。分為二岐。一直往道趨廣果。一迂僻道趨無想。苦於先心不帶異執。直修禪定。使自無量光天至福愛。所修福德圓明而住。則此天定福彌廣。故名廣果。
若於先心雙厭苦樂(至
【現代漢語翻譯】 現代漢語譯本 使清凈的景象沒有邊際，與微妙的本性相協調，所以身心輕安，而本性的快樂就成就了。因為沒有邊際的緣故，稱為『無量凈』。
世界、身心一切都圓滿清凈，像這樣的一類眾生，稱為『遍凈天』。
清凈空曠沒有邊際，所以世界、身心一切都圓滿清凈。清凈的功德成就，那麼本性就歸宿於此了。『托』是指依託此地以歸於寂靜。
阿難，這三種殊勝的境界，具備極大的隨順（直至），歡喜完全具備，稱為『三禪』。
四禪九天：四根本天、福生天、福愛天、廣果天、無想天、五不還天（無煩天、無熱天、善見天、善現天、色究竟天）。
四根本天
之前的禪定修行，只能使自己得到利益，不能利益他人。到了四禪，才兼修慈悲喜捨利益他人的心，名叫『無量善』。無漏的觀慧以及各種禪定三昧，都從此產生，所以稱為『四根本天』。
阿難，再次，天人沒有身心的逼迫（直至），像這樣的一類眾生，稱為『福生天』。
苦和樂都捨棄，稱為粗重的現象滅除。捨棄的念頭清凈，所以清凈的福德本性產生。
捨棄的心圓融，殊勝的理解清凈（直至），像這樣的一類眾生，稱為『福愛天』。
苦和樂都忘記，所以捨棄的心圓融。心中沒有牽累，所以殊勝的理解清凈。因此福德沒有遮礙，而得到微妙的隨順。從有漏的禪定，而發起無漏的修行，直至究竟，所以說：『窮盡未來際，禪定之福就是這樣。』因為可愛和快樂，所以天名『福愛』。
阿難，從這個天中有兩條岔路（直至），像這樣的一類眾生，稱為『廣果天』。
從福愛天，分為兩條岔路，一條是直接通往廣果天的道路，一條是迂迴偏僻通往無想天的道路。如果對於先前的禪定之心，不帶有其他的執著，直接修習禪定，使從自無量光天至福愛天，所修習的福德圓滿光明而安住，那麼這個天的禪定福德就更加廣大，所以名叫『廣果』。
如果對於先前的禪定之心，同時厭惡苦和樂（直至
【English Translation】 English version To make the pure appearance boundless, harmonizing with the wondrous nature, thus the body and mind are light and at ease, and the joy of the nature is accomplished. Because of being boundless, it is named 'Unlimited Purity'.
The world, body, and mind are all perfectly pure. Beings of this kind are called 'Vehapphala Devas' (遍淨天, Devas of All-Pervading Purity).
Purity and emptiness are boundless, therefore the world, body, and mind are all perfectly pure. When the virtue of purity is accomplished, then the nature returns to rely on this. 'Relying' means relying on this to return to stillness.
Ananda, these three superior streams possess great compliance (up to), complete joy is called the 'Third Dhyana'.
The Four Dhyanas and Nine Heavens: The Four Root Heavens, the Punyotpada (福生, Heaven of the Production of Merit), Punyaprasava (福愛, Heaven of the Growth of Merit), Brihatphala (廣果, Heaven of Great Reward), Asanjnasattva (無想, Heaven of Non-Perception), and the Five Suddhavasa Heavens (五不還天, Heavens of No Return) [Avriha (無煩, Heaven of No Trouble), Atapa (無熱, Heaven of No Heat), Sudarshana (善見, Heaven of Good View), Sudarshani (善現, Heaven of Good Appearance), and Akanistha (色究竟, Heaven of the Ultimate in Form)].
The Four Root Heavens
The previous practice of dhyana could only benefit oneself and could not benefit others. Only in the Fourth Dhyana does one cultivate the mind of loving-kindness, compassion, joy, and equanimity to benefit others, which is called 'Unlimited Goodness'. The non-outflow wisdom of observation and all kinds of dhyana samadhis arise from this, therefore it is called the 'Four Root Heavens'.
Ananda, furthermore, the Devas do not experience the oppression of body and mind (up to), beings of this kind are called 'Punyotpada Devas' (福生天, Devas of the Production of Merit).
The abandonment of both suffering and joy is called the extinction of coarse phenomena. The purity of the thought of abandonment causes the pure nature of merit to arise.
The heart of abandonment is perfectly harmonious, and the superior understanding is pure (up to), beings of this kind are called 'Punyaprasava Devas' (福愛天, Devas of the Growth of Merit).
Suffering and joy are both forgotten, therefore the heart of abandonment is perfectly harmonious. The mind is unburdened, therefore the superior understanding is pure. Because of this, merit is unobstructed and obtains wondrous compliance. From the outflowing dhyana, non-outflowing practice arises, reaching ultimate completion, therefore it is said: 'Exhausting the future, the merit of dhyana is like this.' Because it is lovely and joyful, the heaven is named 'Punyaprasava' (福愛, Growth of Merit).
Ananda, from this heaven there are two paths (up to), beings of this kind are called 'Brihatphala Devas' (廣果天, Devas of Great Reward).
From the Punyaprasava Heaven (福愛天), there are two paths. One is a direct path leading to the Brihatphala Heaven (廣果天), and the other is a roundabout and secluded path leading to the Asanjnasattva Heaven (無想天). If, regarding the previous mind of dhyana, one does not carry other attachments, and directly cultivates dhyana, causing the merit cultivated from the Abhasvara Heaven (自無量光天) to the Punyaprasava Heaven (福愛天) to be complete, bright, and abiding, then the merit of dhyana in this heaven will be even greater, therefore it is called 'Brihatphala' (廣果, Great Reward).
If, regarding the previous mind of dhyana, one simultaneously detests suffering and joy (up to
)如是一類名無想天。
無想天乃岐路所分。先心雖能伏惑修禪。而涉妄帶異。以有心為生滅。以無想為涅槃。於是雙厭苦樂。專研舍心。以趨無想。由物泊身。以至心想。一切皆舍。心慮灰凝。成無想定。以是感報生無想天。壽五百劫。初生此天。未全無想。經半劫始無。及報將盡。復經半劫有想。然後報謝。
阿難此四勝流一切世間(至)功用純熟名為四禪。
想念之心。粗曰尋。細曰伺。初禪三天兼之。大梵無尋惟伺。二禪無尋伺。有喜樂。三禪離喜樂。有出入息。尋伺感火。喜樂感水。出入息感風。四禪兼而離之。故不為三災所動。名不動地。然彼器非真常。情俱生滅。雖非無為真境。而有為功用至此已純熟矣。
△五不還天
阿難此中復有五不還天(至)眾同分中安立居處。
第三果人。斷欲界惑盡。即生此天。不復欲界受生。故名不還。亦名天凈居。習氣種子惑也。與現行俱盡。此指欲界無續生業也。苦樂雙忘。兼指四禪。以下無慾滅業也。此五天自四禪別立。通名舍念清凈地。
阿難苦樂兩滅鬥心不交如是一類名無煩天。
有厭有舍。猶是心與境鬥。不能無煩。惟心境兩釋。煩惱斯斷。
機括獨行研交無地如是一類名無熱天。
盛熱曰
【現代漢語翻譯】 現代漢語譯本：像這樣的一類眾生，居住在無想天（沒有思想的禪定境界）。
無想天是修行道路上的一個岔路口。修行者最初雖然能夠通過禪定來降伏煩惱，但其中夾雜著虛妄和差異。他們認為有思想是生滅的根源，而沒有思想才是涅槃的境界。因此，他們同時厭惡痛苦和快樂，專注于修習舍心（放下一切的心），以達到無想的境界。他們捨棄一切外物和自身，乃至捨棄心念。心識像灰燼一樣凝固，成就無想定。以此果報，他們往生到無想天，壽命長達五百劫。最初往生到這個天界時，並非完全沒有思想，經過半劫才達到無想的狀態。等到果報將要結束時，又經過半劫恢復思想，然後結束在無想天的生命。
阿難，這四種殊勝的境界，在一切世間（直到）功用純熟，被稱為四禪。
想念之心，粗顯的叫做『尋』（尋找），細微的叫做『伺』（觀察）。初禪的三天都具備尋和伺。大梵天沒有尋，只有伺。二禪沒有尋和伺，有喜和樂。三禪離開喜和樂，有出入息（呼吸）。尋和伺感應火，喜和樂感應水，出入息感應風。四禪既具備又遠離這些，所以不被火、水、風三種災難所動搖，稱為不動地。然而，這些天界的器物並非真常，情識也都是生滅變化的。雖然不是無為的真如境界，但有為的功用到這裡已經純熟了。
△五不還天
阿難，這其中又有五不還天（直到）在眾生共同的福報中安立居處。
這是第三果阿那含（Anāgāmin）的聖人所居住的地方。他們斷盡了欲界的煩惱，就往生到這些天界，不再回到欲界受生，所以叫做『不還』，也叫做『天凈居』。習氣種子，就是煩惱的種子，與現行的煩惱同時斷盡。這裡指的是欲界不再有繼續輪迴的業力。苦和樂都已忘卻，也指四禪的境界。這五天是從四禪中分別建立的，統稱為舍念清凈地。
阿難，痛苦和快樂兩種感受都已滅盡，爭鬥之心不再產生，像這樣的一類眾生，居住在無煩天。
有厭惡和捨棄，仍然是心與外境在鬥爭，不能沒有煩惱。只有當心和境都得到解脫，煩惱才能徹底斷除。
機巧的運作獨自執行，研究和交往都無處可施，像這樣的一類眾生，居住在無熱天。
極度的熱惱叫做
【English Translation】 English version: Such a class of beings dwells in the Asaññasatta Heaven (the realm of non-perception).
The Asaññasatta Heaven is a fork in the road of cultivation. Although the initial mind can subdue afflictions through meditation, it is mixed with delusion and difference. They consider having thought as birth and death, and non-thought as Nirvana. Therefore, they equally detest suffering and pleasure, focusing on cultivating the mind of equanimity (upekkhā), in order to attain the state of non-perception. They abandon all external objects and the self, even abandoning thoughts. The mind becomes like ashes, solidified, achieving the Non-Perception Samadhi. As a result of this, they are reborn in the Asaññasatta Heaven, with a lifespan of five hundred kalpas. When they are first born into this heaven, they are not completely without thought; it takes half a kalpa to reach the state of non-perception. When their karmic reward is about to end, they regain thought for another half a kalpa, and then their life in the Asaññasatta Heaven ends.
Ananda, these four superior streams, in all the worlds (until) the function is purely mastered, are called the Four Dhyanas (Four Jhanas).
The mind of thought, the coarse is called 『Vitakka』 (initial application of thought), the subtle is called 『Vicara』 (sustained application of thought). The three heavens of the First Dhyana possess both Vitakka and Vicara. The Great Brahma (Mahābrahmā) has no Vitakka, only Vicara. The Second Dhyana has no Vitakka and Vicara, but has joy and happiness. The Third Dhyana is free from joy and happiness, and has inhalation and exhalation. Vitakka and Vicara correspond to fire, joy and happiness correspond to water, and inhalation and exhalation correspond to wind. The Fourth Dhyana both possesses and is free from these, so it is not moved by the three calamities of fire, water, and wind, and is called the Immovable Ground. However, the objects of those heavens are not truly permanent, and the emotions are also subject to birth and death. Although it is not the unconditioned realm of true suchness, the function of conditioned effort has reached purity here.
△ The Five Suddhavasa Heavens (Pure Abodes)
Ananda, among these, there are also the Five Suddhavasa Heavens (until) establishing dwelling places in the common fortune of beings.
These are the abodes of the Anāgāmin (Non-Returner), the third stage of Arhatship. They have exhausted the afflictions of the Desire Realm, and are reborn in these heavens, no longer returning to the Desire Realm for rebirth, so they are called 『Non-Returners』, and also called 『Pure Abodes』. Habitual energies, the seeds of afflictions, are exhausted together with the manifest afflictions. This refers to the absence of continuing karmic force for rebirth in the Desire Realm. Both suffering and pleasure are forgotten, also referring to the realm of the Four Dhyanas. These five heavens are established separately from the Four Dhyanas, and are collectively called the Land of Equanimity and Purity.
Ananda, when both suffering and pleasure are extinguished, and the mind of contention no longer arises, such a class of beings dwells in the Aviha Heaven (the heaven of no vexation).
Having aversion and abandonment is still the mind contending with the external environment, and cannot be without vexation. Only when both the mind and the environment are liberated can afflictions be completely eradicated.
The operation of skillful means proceeds alone, and the study and interaction have nowhere to be applied, such a class of beings dwells in the Atappa Heaven (the heaven of no heat).
Extreme heat is called
煩。微煩曰熱。上雖鬥心不交。猶有交地。此則心機無對。故研交無地。能滅緣影。故得無熱。
十方世界妙見圓成(至)如是一類名善見天。
能滅緣影。故妙見圓澄。而染心塵像。累性沉垢。一切俱無。圓見十方。故名善見。
精見現前陶鑄無礙如是一類名善現天。
定慧精明。融煉自在。
究竟群幾窮色性性(至)如是一類名色究竟天。
幾者色之微。性者相之本。未能究了。則局於色相。自為限礙。此能究而窮之。故出乎形礙。入無邊際。名色究竟。
阿難此不還天彼諸四禪(至)自此以還名為色界。
下天修有漏凡定。此天修無漏聖業。粗細有異。故不能得見。獨行無交者。離欲染也。未盡形累者。尚有色質也。
△無色界四天空處識處無所有處非想非非想處
無業果色。有定果色。依正皆然。乃滅身歸無。定性聲聞所居。或無想外道之別報。或舍厭天人之雜處。其類不一。皆無色蘊。
△分岐超出
複次阿難從是有頂(至)名為迴心大阿羅漢。
色究竟天居有色頂。與無色鄰。名色邊際。二岐。一出三界。即此科也。一入無色。即次科也。四禪皆依舍念修定。此言舍心。指有頂因心也。因心能發無漏智慧。斷盡塵惑。
【現代漢語翻譯】 現代漢語譯本 煩惱。輕微的煩惱叫做熱。上面的心即使爭鬥不相交，仍然有相交的地方。這裡的心機沒有對立，所以研究相交也沒有地方。能夠滅除緣影，所以得到沒有熱惱。
十方世界奇妙的見解圓滿成就（到）像這樣的一類眾生叫做善見天（Suddassa Heaven）。
能夠滅除緣影，所以奇妙的見解圓滿澄澈，而染污心識的塵埃影像，以及累積在自性上的沉重污垢，一切都沒有了。圓滿地見到十方，所以叫做善見天。
精純的見解顯現在前，陶冶鑄造沒有障礙，像這樣的一類眾生叫做善現天（Sudassi Heaven）。
禪定和智慧精純明澈，融化鍛鍊自在無礙。
究竟探究萬物的細微之處，窮盡色相的本性（到）像這樣的一類眾生叫做色究竟天（Akanittha Heaven）。
『幾』是色相的細微之處，『性』是相狀的根本。如果不能究竟明瞭，就會侷限於色相，自己給自己設定限制和障礙。這裡能夠探究並窮盡它，所以超出形體的障礙，進入無邊無際的境界，叫做色究竟天。
阿難，這些不還天（Anagamin）的眾生，他們那些四禪天（Four Dhyana Heavens）的境界（到）從這裡開始叫做**。
地獄的天修習有漏的凡夫禪定，這些天修習無漏的聖人事業。粗細有所不同，所以不能得見。『獨行無交』，是遠離慾望的染污。『未盡形累』，是還有色質的身體。
△無**四空處天（Four Heavens of Emptiness）——空無邊處天（Akasanancayatana）、識無邊處天（Vijnananancayatana）、無所有處天（Akincannayatana）、非想非非想處天（Nevasannanasannayatana）
沒有業果所生的色，有禪定果報所生的色。依報和正報都是這樣。於是滅除身體歸於虛無。是修習禪定的聲聞所居住的地方，或者是無想外道的特殊果報，或者是捨棄厭惡的天人的混雜之處。他們的種類不一，都沒有色蘊。
△分支超出
再次，阿難，從這有頂天（Bhavagra）（到）叫做迴心大阿羅漢（Arhat）。
色究竟天居住在有色界的頂端，與無色界相鄰，叫做色邊際。兩條岔路：一條超出三界，就是這一科所說的；一條進入無色界，就是下一科所說的。四禪天都依靠捨棄雜念來修習禪定，這裡說的『舍心』，指的是有頂天的因地心。因地心能夠引發無漏智慧，斷盡塵世的迷惑。
【English Translation】 English version Affliction. Slight affliction is called heat. Even if the minds above contend without intermingling, there is still a place of intersection. Here, the mental machinations have no opposition, so investigating intersection finds no place. Being able to extinguish the shadows of conditions, one attains freedom from heat.
The wonderful views of the ten directions are perfectly accomplished (to) beings of this kind are called Suddassa Heaven (Suddassa Heaven).
Being able to extinguish the shadows of conditions, the wonderful views are perfectly clear, and the dust-like images that defile the mind, as well as the heavy defilements accumulated on the self-nature, are all gone. Seeing the ten directions perfectly, they are called Suddassa Heaven.
Pure vision manifests before them, forging and molding without obstruction; beings of this kind are called Sudassi Heaven (Sudassi Heaven).
Concentration and wisdom are pure and clear, melting and refining with freedom and ease.
Ultimately investigating the subtleties of all things, exhausting the nature of form (to) beings of this kind are called Akanittha Heaven (Akanittha Heaven).
'Subtleties' are the minute aspects of form, and 'nature' is the root of appearances. If one cannot ultimately understand them, one will be confined to form, setting limits and obstacles for oneself. Here, one can investigate and exhaust it, thus transcending the obstacles of form and entering the boundless realm, called Akanittha Heaven.
Ananda, these Anagamin (Anagamin) beings, those realms of the Four Dhyana Heavens (Four Dhyana Heavens) (to) from here on are called **.
The lower heavens cultivate conditioned mundane samadhi, while these heavens cultivate unconditioned saintly deeds. The coarse and subtle are different, so they cannot be seen. 'Solitary and without mingling' means being apart from the defilement of desire. 'Not yet exhausted the burden of form' means still having a physical body.
△The Four Heavens of Emptiness (Four Heavens of Emptiness) - Akasanancayatana (Akasanancayatana), Vijnananancayatana (Vijnananancayatana), Akincannayatana (Akincannayatana), Nevasannanasannayatana (Nevasannanasannayatana)
There is no form born from karmic results, but there is form born from the results of samadhi. This is true for both the environment and the being. Thus, they extinguish the body and return to nothingness. This is where the Sravakas who cultivate samadhi reside, or it is the special retribution of non-thinking heretics, or the mixed dwelling place of devas who have abandoned aversion. Their types are not uniform, and they all lack the skandha of form.
△Branching Outward
Furthermore, Ananda, from this Bhavagra (Bhavagra) (to) are called Great Arhats who turn their minds (Arhat).
The Akanittha Heaven resides at the peak of the realm of form, adjacent to the formless realm, called the edge of form. There are two forks in the road: one goes beyond the three realms, which is what this section speaks of; the other enters the formless realm, which is what the next section speaks of. The Four Dhyana Heavens all rely on abandoning distractions to cultivate samadhi. The 'abandoning the mind' mentioned here refers to the causal mind of Bhavagra. The causal mind can give rise to unconditioned wisdom, cutting off all worldly delusions.
至於圓明。即出三界。不住小果。入菩薩乘。是名迴心大阿羅漢。
△隨定趣入
此有四天。皆依偏空修進。初厭色依空。二厭空依識。三色空識等都滅。而依識性。四依識性以滅窮研。而不得真滅。是皆有為增上善果。未出輪迴。不成聖道。
若在舍心舍厭成就(至)如是一類名為空處。
此等依舍不修智慧。厭己形礙。堅修空觀。滅身歸無。即厭色依空者也。名空處定。
諸礙既消無礙無滅(至)如是一類名為識處。
諸礙既消而無。則不依於色。無礙之無亦滅。則不依于空。唯留阿賴末那。即厭空依識者也。名識處定。故報生識處。賴耶第八識也。末那第七識也。身根既消。無復六識。故唯二者獨留。而末那所緣色空識三。此位厭色空而依識。則色空粗緣已無。故唯全半分微細。
空色既亡識心都滅(至)如是一類名無所有處。
前位能亡空色。而未滅識心。此則都滅故。十方寂然。迥無所往。此雖亡識心。未亡識性。今之行人見性不深。多滯於此。雖能洞了色空。灰滅心慮。逮無所有。而終於識性。幽幽綿綿不能自脫生死窟穴。實存乎此。
識性不動以滅窮研(至)迷漏無聞便入輪轉。
識性者。識心幽本也。不動者。寂無攸往也。既能不動
【現代漢語翻譯】 現代漢語譯本： 至於圓明（指達到圓滿明凈的境界）。即超出三界（指欲界、色界、無色界）。不住于小果（指聲聞、緣覺的果位）。進入菩薩乘（指以利益眾生為目標的修行道路）。這被稱為迴心大阿羅漢（指從聲聞乘迴心轉向大乘的阿羅漢）。
△隨定趣入
這裡有四種天（指四空天），都依賴於偏執的空觀進行修行。第一種是厭惡色而依賴空。第二種是厭惡空而依賴識。第三種是色、空、識等全部滅除，而依賴於識性。第四種是依賴識性，以滅盡一切為目標進行窮究，卻無法得到真正的滅。這些都是有為的增上善果，尚未超出輪迴，不能成就聖道。
若在舍心舍厭成就（至）如是一類名為空處。
這些人依靠舍心，不修習智慧，厭惡自己的形體障礙，堅定地修習空觀，滅除身體歸於虛無，這就是厭惡色而依賴空的人。這被稱為空處定（指無色界的第一禪定）。
諸礙既消無礙無滅（至）如是一類名為識處。
各種障礙既然消失而歸於無，就不再依賴於色。無礙的『無』也滅除，就不再依賴於空。只留下阿賴耶（Ālaya，第八識，藏識）和末那（Manas，第七識，末那識）。這就是厭惡空而依賴識的人。這被稱為識處定（指無色界的第二禪定）。因此，報生識處，就是阿賴耶第八識。末那第七識。身體和根已經消失，不再有六識，所以只有這兩個單獨留下。而末那所緣的色、空、識三種，這個階段厭惡色和空而依賴識，那麼色和空這些粗顯的緣已經沒有了，所以只有全部或部分微細的緣。
空色既亡識心都滅（至）如是一類名無所有處。
前一個階段能夠滅除空和色，但沒有滅除識心。這個階段則全部滅除，所以十方寂然，沒有去處。這雖然滅除了識心，但沒有滅除識性。現在的修行人見性不深，大多滯留在這裡。雖然能夠洞察色和空，使心念灰飛煙滅，達到一無所有的境界，但最終還是停留在識性上，幽暗綿延，不能自己擺脫生死輪迴的窟穴，實際上就存在於此。
識性不動以滅窮研（至）迷漏無聞便入輪轉。
識性（指識心的幽微根本）。不動（指寂靜沒有去處）。既然能夠不動
【English Translation】 English version: As for Yuanming (圓明, referring to the state of perfect clarity and brightness). It transcends the Three Realms (三界, Desire Realm, Form Realm, Formless Realm). It does not dwell in the Small Vehicle fruits (小果, referring to the fruits of Śrāvakas and Pratyekabuddhas). It enters the Bodhisattva Vehicle (菩薩乘, the path of practice with the goal of benefiting all sentient beings). This is called a Great Arhat (阿羅漢) who has turned his mind (迴心大阿羅漢, an Arhat who has turned from the Śrāvaka Vehicle to the Mahāyāna).
△ Following the Samādhi and Entering
Here, there are four heavens (四天, referring to the Four Formless Realms), all relying on biased emptiness to cultivate and advance. The first is to detest form and rely on emptiness. The second is to detest emptiness and rely on consciousness. The third is to extinguish form, emptiness, and consciousness, and rely on the nature of consciousness. The fourth is to rely on the nature of consciousness, exhaustively investigating extinction, but not attaining true extinction. These are all conditioned, superior good results, not yet out of Saṃsāra (輪迴, cycle of rebirth), and cannot achieve the holy path.
If one dwells in the mind of relinquishment, accomplishing the relinquishment of aversion (to) such a kind is called the Realm of Emptiness (空處).
These people rely on relinquishment, not cultivating wisdom, detesting their physical form as an obstacle, firmly cultivating the contemplation of emptiness, extinguishing the body and returning to nothingness, which is detesting form and relying on emptiness. This is called the Samādhi of the Realm of Emptiness (空處定, the first dhyāna of the Formless Realm).
Since all obstacles are eliminated, there is no obstruction and no extinction (to) such a kind is called the Realm of Consciousness (識處).
Since all obstacles are eliminated and become nothing, one no longer relies on form. The 'nothing' of no obstruction is also extinguished, so one no longer relies on emptiness. Only Ālaya (阿賴耶, the eighth consciousness, store consciousness) and Manas (末那, the seventh consciousness, Manas consciousness) remain. This is detesting emptiness and relying on consciousness. This is called the Samādhi of the Realm of Consciousness (識處定, the second dhyāna of the Formless Realm). Therefore, the Realm of Consciousness that arises from retribution is the eighth consciousness, Ālaya. The seventh consciousness is Manas. Since the body and roots have disappeared, there are no longer the six consciousnesses, so only these two remain alone. And the three objects of Manas, form, emptiness, and consciousness, at this stage, detest form and emptiness and rely on consciousness, then the coarse conditions of form and emptiness are already gone, so there are only complete or partial subtle conditions.
Since emptiness and form are gone, the mind of consciousness is completely extinguished (to) such a kind is called the Realm of No-thingness (無所有處).
The previous stage could extinguish emptiness and form, but did not extinguish the mind of consciousness. This stage completely extinguishes it, so the ten directions are silent, with nowhere to go. Although this extinguishes the mind of consciousness, it does not extinguish the nature of consciousness. Practitioners today do not see the nature deeply and mostly stagnate here. Although they can deeply understand form and emptiness, and extinguish thoughts and considerations, reaching the state of no-thingness, they ultimately remain in the nature of consciousness, obscure and continuous, unable to free themselves from the pit of birth and death. It actually exists here.
The nature of consciousness does not move, exhaustively investigating extinction (to) confused and ignorant, they enter into Saṃsāra (輪轉).
The nature of consciousness (識性, refers to the subtle root of the mind of consciousness). Not moving (不動, refers to stillness with nowhere to go). Since one can not move
。復窮研使滅。然依識滅之。竟非真滅。是強於無盡中發明儘性。所以似存不存。似盡不盡。似存不存。故非想也。似盡不盡。又非非想也。此又幽幽綿綿。至細之相。以綿微不脫。故云不盡空理。而聲聞依此。以為究竟。終成鈍果。外道依此。無所歸宿。終迷有漏。修出世心。至此終極。粗業已無。唯識性為滯。苦奮然脫此。斯出三界矣。然此但示凡淺升進。苦深智體之。亦可頓超真證。
阿難是諸天上各各天人(至)迴向聖倫所修行路。
通指欲色無色天也。
阿難是四空天身心滅盡(至)補特伽羅各從其類。
三界由妄。發生七趣。由妄取著。補特伽羅。此云數取趣。即妄取之幽本也。
△修羅趣
複次阿難是三界中(至)云何更隨殺盜淫事。
此以殺盜淫三為根本。無是業則名天趣。言必升也。有是業則名鬼。倫言必墜也。七趣舉二。以善惡通攝。因有而墜。以無而升。故曰。有無相傾。起輪迴性。若得正定。則妙性常寂。無復輪迴矣。有無二無。言相傾業斷也。無無亦滅。言分別情忘也。業斷情忘。則三種妄本。名跡雙泯矣。故欲斷妄輪。須修正定也。
阿難不斷三業各各有私(至)若他說者即魔王說。
△詳辨魔境第二十九
魔謂五魔。
【現代漢語翻譯】 現代漢語譯本：進一步窮盡研究使其滅除。然而，依靠意識來滅除它，終究不是真正的滅除。這是在無盡之中勉強地顯現出窮盡的性質，所以才像是存在又像是不存在，像是窮盡又像是不窮盡。像是存在又像是不存在，所以不是非想。像是窮盡又像是不窮盡，又不是非非想。這又是幽深綿延，極其細微的相狀。因為綿微而不脫離，所以說是不窮盡空理。而聲聞（Sravaka，小乘佛教的修行者）依靠這個，以為是究竟，最終成為遲鈍的果位。外道（non-Buddhist religions）依靠這個，無所歸宿，最終迷惑于有漏（suffering）。修出世之心，到此為止。粗重的業力已經沒有了，只有識性成為滯礙。如果奮力擺脫這個，就能夠超出三界了。然而這只是顯示凡夫淺薄的升進，如果深刻地體悟智慧的本體，也可以頓超直證真如。
阿難（Ananda，佛陀的十大弟子之一），這些天上各各天人（一直到）迴向聖倫所修行的道路。
總指的是欲界天、色界天和無色界天。
阿難，這四空天（formless realms）身心滅盡（一直到）補特伽羅（Pudgala，意為'人'或'有情'）各從其類。
三界（Three Realms）由虛妄而生，發生七趣（Seven Paths）。由於虛妄的取著，產生了補特伽羅。這裡說的'數取趣'，就是虛妄取著的幽深根本。
△修羅趣（Asura Path）
再次，阿難，這三界之中（一直到）怎麼會再跟隨殺盜淫的事情呢？
這裡以殺、盜、淫三業為根本。沒有這些業，就稱為天趣，意思是必定上升。有這些業，就稱為鬼倫，意思是必定墜落。七趣列舉兩種，以善惡來統攝。因為有（惡業）而墜落，因為沒有（惡業）而上升。所以說，有和無相互傾軋，產生輪迴的性質。如果得到正定（Right Samadhi），那麼妙性就常寂，不再有輪迴了。有和無兩種都沒有了，是說相互傾軋的業力斷除了。沒有也沒有了，是說分別的情感忘記了。業力斷除，情感忘記，那麼三種虛妄的根本，名和跡都消泯了。所以想要斷除妄輪，必須修正定。
阿難，不斷除殺盜淫三業，各人各有私心（一直到）如果他說的，就是魔王說的。
△詳細辨別魔境第二十九
魔指的是五魔（Five Maras）。
【English Translation】 English version: Further exhaustively investigate and cause it to cease. However, relying on consciousness to extinguish it is ultimately not true extinction. This is forcibly revealing the nature of exhaustion within the endless, so it seems to exist and yet not exist, seems to be exhausted and yet not exhausted. Seems to exist and yet not exist, therefore it is not 'neither perception nor non-perception'. Seems to be exhausted and yet not exhausted, and it is also not 'not neither perception nor non-perception'. This is again a profound and continuous, extremely subtle state. Because it is subtle and does not detach, it is said to be not exhausting the principle of emptiness. And the Sravakas (hearers, disciples of Hinayana Buddhism) rely on this, thinking it is ultimate, and ultimately become dull fruits. Non-Buddhist religions rely on this, having nowhere to return, and ultimately become deluded in conditioned existence. Cultivating a mind of transcending the world, it ends here. Coarse karma is already gone, only the nature of consciousness becomes an obstacle. If one strives to escape this, one can transcend the Three Realms. However, this only shows the shallow progress of ordinary people. If one deeply understands the essence of wisdom, one can also suddenly transcend and directly realize true enlightenment.
Ananda (one of the ten great disciples of the Buddha), these various devas (gods) in the heavens (up to) dedicate themselves to the path of practice of the noble assembly.
Generally refers to the Desire Realm, Form Realm, and Formless Realm.
Ananda, the body and mind of these Four Formless Realms are extinguished (up to) each Pudgala (meaning 'person' or 'sentient being') follows their own kind.
The Three Realms arise from delusion, giving rise to the Seven Paths. Due to deluded attachment, Pudgalas arise. The 'number taker' mentioned here is the profound root of deluded attachment.
△ Asura Path
Again, Ananda, in these Three Realms (up to) how could they again follow the matters of killing, stealing, and lust?
Here, killing, stealing, and lust are taken as the root of the three karmas. Without these karmas, it is called the path of the devas, meaning certain ascent. With these karmas, it is called the path of ghosts, meaning certain fall. The Seven Paths are listed in two categories, encompassing both good and evil. Because of having (evil karma) one falls, because of not having (evil karma) one ascends. Therefore, it is said that existence and non-existence oppose each other, giving rise to the nature of reincarnation. If one attains Right Samadhi, then the wonderful nature will be eternally tranquil, and there will be no more reincarnation. Both existence and non-existence are gone, meaning the mutually opposing karmas are cut off. Non-existence is also extinguished, meaning the discriminating emotions are forgotten. Karma is cut off, and emotions are forgotten, then the roots of the three delusions, name and trace, are both extinguished. Therefore, if one wants to cut off the wheel of delusion, one must cultivate Right Samadhi.
Ananda, without cutting off the three karmas of killing, stealing, and lust, each person has their own selfishness (up to) if he says it, it is the words of the demon king.
△ Detailed Discernment of Demonic States, Chapter Twenty-Nine
Mara refers to the Five Maras.
境謂陰境。然必境受其邪。然後魔乘其便。故須詳而辨之。魔境開之有五。曰陰魔。煩魔惱。生死魔。天魔。鬼魔。合之惟陰魔天魔而已。陰魔。即生死煩惱。依五陰而起者也。天魔。即修邪定好。害正道者也。
即時如來將罷法座(至)皆是迷頑妄想安立。
化迷。謂隨迷轉變也。
當知虛空生汝心內(至)況諸世界在虛空耶。
空生大覺中。如海一漚發。又喻片云。以明世界虛幻微芒。易以消殞也。
汝等一人發真歸元(至)所有國土而不振裂。
真元之體。本自廓然。虛空國土。皆是迷頑。妄想安立。發真不迷。則無安立。故自消殞。
一切魔王及諸鬼神(至)如何敢留惱亂禪定。
以後皆言悟則無咎。蓋謂是也。
若不明悟被陰所迷(至)宛轉零落無可哀救。
△破五陰現境
△一色陰
阿難當知汝坐道場(至)此則名為色陰區宇。
陰以覆蔽為義。區局性真。故名區宇。吳興指此。屬為觀行。此蓋禪那得力之處。塵勞暫息之時。定力雖爾。而色陰未破。故如明目處暗。
若目明朗十方洞開(至)堅固妄想以為其本。
五陰盡相。非滅身歸無。乃觀力洞照。不為迷礙而已。最初一念空見不分。名為劫濁。乃色
【現代漢語翻譯】 現代漢語譯本：境指的是五陰之境（陰境，指色、受、想、行、識五種構成人身心的要素）。然而，必須是心境受到邪氣的影響，然後魔才能趁機作亂。所以需要詳細地辨別。魔境展開來說有五種：陰魔，煩惱魔，生死魔，天魔，鬼魔。總合起來只有陰魔和天魔兩種。陰魔，就是生死煩惱，是依附五陰而產生的。天魔，就是修習邪定，喜歡危害正道的人。
當時如來將要結束說法（到）都是迷惑頑固的虛妄想法所建立的。
化迷，是指隨順迷惑而轉變。
應當知道虛空產生於你的內心（到）何況是各種世界存在於虛空之中呢？
空在大覺悟中產生，就像大海中的一個水泡。又像一片云，用來說明世界虛幻微小，容易消散。
你們一人發起真性迴歸本元（到）所有的國土都不會震動破裂。
真元的本體，本來就是空曠寂然的。虛空國土，都是迷惑頑固的虛妄想法所建立的。發起真性不迷惑，就沒有建立，所以自然消散。
一切魔王以及各種鬼神（到）怎麼敢於停留擾亂禪定？
以後都說領悟了就沒有過失。大概就是這個意思。
如果不明瞭領悟而被五陰所迷惑（到）輾轉零落沒有辦法哀憐救助。
△破除五陰顯現的境界
△一、色陰
阿難（Ananda，佛陀的十大弟子之一），你應該知道你坐在道場（到）這就叫做色陰的區域。
陰以覆蓋遮蔽為含義。區域侷限了真性，所以叫做區域。吳興（地名）指出這個屬於觀行。這大概是禪那（Dhyana，佛教術語，指禪定）得力的地方，塵世的勞累暫時停止的時候。定力即使如此，而色陰沒有破除，所以就像明亮的眼睛處在黑暗中。
如果眼睛明亮，十方通透（到）把堅固的妄想作為根本。
五陰消盡的真相，不是滅掉身體歸於虛無，而是觀照的力量洞徹照見，不被迷惑阻礙而已。最初一念空和見解不分，叫做劫濁，就是色陰。
【English Translation】 English version: 'Realm' refers to the realm of the five skandhas (physical form, feeling, perception, mental formations, and consciousness). However, the mind must be affected by evil influences before demons can take advantage. Therefore, it is necessary to carefully distinguish them. There are five types of demonic realms: the skandha demon, the affliction demon, the death demon, the deva demon, and the ghost demon. Combined, they are only the skandha demon and the deva demon. The skandha demon is the demon of birth, death, and afflictions, which arises from the five skandhas. The deva demon is one who practices wrong concentration and likes to harm the right path.
At that time, the Tathagata (如來，another name for Buddha) was about to leave the Dharma seat (to) all are established by deluded and stubborn false thoughts.
'Transformation of delusion' means transforming according to delusion.
You should know that emptiness arises within your mind (to) how much more so are the various worlds in emptiness?
Emptiness arises in great enlightenment, like a bubble in the sea. It is also like a wisp of cloud, illustrating that the world is illusory, tiny, and easily destroyed.
If one of you awakens to the true nature and returns to the origin (to) all lands will not shake and break apart.
The essence of true origin is originally vast and serene. Emptiness and lands are all established by deluded and stubborn false thoughts. Awakening to the true nature without delusion means there is no establishment, so they naturally dissipate.
All demon kings and various ghosts and spirits (to) how dare they stay and disturb samadhi (禪定，a state of meditative consciousness)?
Later, it is said that there is no fault if one is enlightened. This is probably what it means.
If one is not clear and enlightened and is deluded by the five skandhas (to) rolling and falling, there is no pity or rescue.
△Breaking through the manifested realms of the five skandhas
△One, the skandha of form
Ananda (阿難，one of the ten great disciples of the Buddha), you should know that you are sitting in the Bodhimanda (道場，place of enlightenment) (to) this is called the area of the skandha of form.
'Skandha' means covering and obscuring. The area limits the true nature, so it is called an area. Wu Xing (吳興，place name) points out that this belongs to contemplation and practice. This is probably where Dhyana (禪那，Buddhist term for meditation) gains strength, when the toil of the world temporarily ceases. Even with such concentration, the skandha of form has not been broken through, so it is like bright eyes in the dark.
If the eyes are bright and the ten directions are clear (to) taking firm false thoughts as the root.
The true appearance of the exhaustion of the five skandhas is not the extinction of the body returning to nothingness, but the power of contemplation penetrating and illuminating, not being obstructed by delusion. The initial thought of emptiness and view not being separated is called the turbidity of the kalpa (劫濁，period of time), which is the skandha of form.
陰之體也。故色陰盡。則能超之色陰者。始因父母與己三妄倫交結。故曰。堅固妄想以為其本。
△色陰現境
五陰現境。皆汝心中成就破亂。只在迷悟之間故。今詳示使不著邪見。其目有十。
阿難當在此中精研妙明(至)若作聖解即受群邪。
此段純是魔境。與前九不同。
阿難如是十種禪那現境。皆是色陰用心互動。故現斯事。眾生頑迷不自忖量。謂言登聖大。妄語成墮無間獄。汝宜保持覆護。無令天魔得其方便。
△二受陰
阿難。彼善男子。色陰盡者。見諸佛心。如鏡中現像。若有所得。而未能用。猶如魔人手足宛然。見聞不惑。心觸客邪。而不能動。此則名為受陰區宇。
受以領納前境為義。已破色陰。內外虛融。故能見諸佛心。見諸佛心。即我妙覺明心也。如鏡現像。謂清凈虛融。了無形礙也。雖具妙體。而未能運用。如魔𥧌人。蓋為受所覆故。
若魔咎歇。其心離身。反觀其面。去住自由。無復留礙。名受陰盡。是人則能超越見濁。觀其所由。虛明妄想。以為其本。
受陰消歇。即能離身反觀。去住無礙。妄起見覺。泊擾湛性。名為見濁。即受陰之體也。故受陰盡即消之。因違順之幻境。生損益之妄受。則受陰無體。虛有所明。故曰
【現代漢語翻譯】 現代漢語譯本： 色陰的本體是陰性的。所以當色陰完全消盡時，就能超越色陰。最初是因為父母與自身三種虛妄的倫理關係相互交結，所以說，『堅固的妄想是它的根本』。 △色陰顯現的境界 五陰顯現的境界，都是你心中成就的破滅和混亂，只在于迷惑和覺悟之間。所以現在詳細地告訴你，使你不會執著于邪見。其條目有十種。 阿難，應當在此中精研妙明（直到）如果當作聖解，就會受到群邪的侵擾。 這段完全是魔境，與前面的九種不同。 阿難，像這樣十種禪那顯現的境界，都是色陰的用心相互作用而顯現的事情。眾生愚昧頑固，不自己衡量，說自己登上了聖位，大妄語會墮入無間地獄。你應該保持覆護，不要讓天魔得到方便。 △二 受陰 阿難，那位善男子，色陰消盡的人，見到諸佛的心，就像鏡子中顯現的影像。如果有所得，卻不能運用，就像魔人手腳完好，見聞不迷惑，心觸及客塵煩惱，卻不能動彈。這就叫做受陰的區域。 受以領納前境為意義。已經破除了色陰，內外虛空融合，所以能見到諸佛的心。見到諸佛的心，就是我妙覺明心啊。就像鏡子顯現影像，是說清凈虛空融合，完全沒有形體障礙。雖然具有妙體，卻不能運用，就像魔𥧌人一樣，是因為被受所覆蓋的緣故。 如果魔的過失消歇，他的心就能離開身體，反過來觀察自己的面容，來去自由，沒有阻礙。這就叫做受陰消盡。這個人就能超越見濁。觀察它的由來，是虛妄的光明妄想，作為它的根本。 受陰消歇，就能離身反觀，來去無礙。虛妄生起見解，擾亂清凈的本性，叫做見濁，也就是受陰的本體。所以受陰消盡就能消除它。因為違背和順從的幻境，產生損害和利益的虛妄感受，那麼受陰沒有實體，虛妄地有所明瞭，所以說。
【English Translation】 English version: The substance of Rupa Skandha (色陰, Form Skandha) is Yin (陰, negative/passive). Therefore, when Rupa Skandha is completely exhausted, one can transcend it. Initially, it is due to the mutual entanglement of the three delusive ethical relationships between parents and oneself. Hence, it is said, 'Firm and solid delusion is its root.' △ Manifestations of Rupa Skandha The manifestations of the five Skandhas (五陰, Five Aggregates) are all the destruction and chaos achieved in your mind, only between delusion and enlightenment. Therefore, I will now explain in detail so that you will not be attached to wrong views. There are ten items. Ananda, you should diligently study the wonderful brightness in this (until) if you take it as a holy understanding, you will be invaded by evil spirits. This section is purely a demonic state, different from the previous nine. Ananda, these ten kinds of Samadhi (禪那, meditative states) manifestations are all due to the interaction of the mind using Rupa Skandha, hence these things appear. Sentient beings are stubborn and ignorant, not measuring themselves, saying that they have ascended to the holy position, and great lies will cause them to fall into Avici Hell (無間獄, uninterrupted hell). You should maintain protection and shelter, and not allow the heavenly demons to gain convenience. △ Two, Vedana Skandha (受陰, Feeling Skandha) Ananda, that good man, when Rupa Skandha is exhausted, sees the minds of all Buddhas, like images appearing in a mirror. If there is something gained, but it cannot be used, it is like a demon with complete hands and feet, whose seeing and hearing are not confused, whose mind touches objective defilements, but cannot move. This is called the realm of Vedana Skandha. Vedana (受, feeling) means to receive and accept the previous environment. Having already broken through Rupa Skandha, the inside and outside are empty and integrated, so one can see the minds of all Buddhas. Seeing the minds of all Buddhas is my wonderful, enlightened, bright mind. Like a mirror showing images, it means pure, empty, and integrated, completely without form or obstruction. Although possessing a wonderful substance, it cannot be used, like a demon, because it is covered by Vedana. If the fault of the demon ceases, his mind can leave the body, and look back at his face, coming and going freely, without obstruction. This is called the exhaustion of Vedana Skandha. This person can then transcend the turbidity of views (見濁, Dṛṣṭi-kaṣāya). Observing its origin, it is the delusive bright delusion, as its root. When Vedana Skandha subsides, one can leave the body and observe oneself, coming and going without hindrance. False views arise, disturbing the pure nature, called the turbidity of views, which is the substance of Vedana Skandha. Therefore, the exhaustion of Vedana Skandha can eliminate it. Because of the illusory environments of opposition and compliance, false feelings of harm and benefit arise, then Vedana Skandha has no substance, and there is a false understanding, therefore it is said.
。虛明妄想以為其本。
△受陰現境 其目有十
阿難。彼善男子。當於此中得大光耀。其心發明。抑遏過分。忽于其中。發無窮悲。悟則無咎。非為聖證。覺了不迷。久自消歇。若作聖解。則有悲魔。入其心腑。失於正受。當從淪墜。
此中受陰定中也。既破色陰。無復幽黯。故得大光耀。
阿難。又彼定中。見色陰消。受陰明白。勝相現前。感激過分。忽于其中。生無限勇。其心猛利。志齊諸佛。悟則無咎。非為聖證。若作聖解。則有狂魔。入其心腑。我慢無比。失於正受。當從淪墜。
又彼定中見色陰消。受陰明白。前無新證。歸失故居。智力衰微。入中隳地。迥無所見。心中忽然生大枯渴。於一切時。沉憶不散。將以此為勤精進相。此名修心無慧自失。悟則無咎。非為聖證。不則為憶魔。旦暮撮心。懸在一處。失於正受。當從淪墜。
受陰未盡。故進無新證。色陰已消。故退失。故居進退無依。名中隳地。以無依無見故。枯渴沉想。而招憶魔。憶心妄系。有如撮懸。
又善男子。見色陰消。受陰明白。慧力過定。失於猛利。以諸勝性。懷于胸中。得少為足。此名用心亡失恒審溺於知見。悟則無咎。若作聖解。則有下劣。易知足魔。人其心腑。見人自言。我得無
【現代漢語翻譯】 現代漢語譯本：虛妄的光明和錯誤的念想，被認為是（受陰）的根本。
△受陰現境（受陰所呈現的境界） 其目有十（共有十種情況）
阿難，那些善男子，在這種狀態中得到極大的光芒照耀，他們的心識得到啓發和顯明，如果抑制太過分，忽然在其中產生無窮的悲傷。如果覺悟到這只是（受陰的）一種現象，就沒有過失，但這不是聖證。如果覺察明瞭而不迷惑，這種現象自然會消退。如果認為自己證得了聖果，就會有悲魔進入他的心腑，失去正確的禪定，將會因此而墮落。
這裡所說的『此中』，指的是受陰的禪定狀態中。既然已經破除了色陰，不再有幽暗，所以會得到極大的光芒照耀。
阿難，還有，在禪定中，（修行人）見到色陰消退，受陰顯現明白，殊勝的景象出現在眼前，如果感動太過分，忽然在其中產生無限的勇氣，他的心變得勇猛銳利，立志要與諸佛相同。如果覺悟到這只是（受陰的）一種現象，就沒有過失，但這不是聖證。如果認為自己證得了聖果，就會有狂魔進入他的心腑，變得無比的傲慢，失去正確的禪定，將會因此而墮落。
還有，在禪定中，（修行人）見到色陰消退，受陰顯現明白，（因為）沒有新的證悟，又失去了原有的境界，智慧和力量衰退微弱，進入進退兩難的境地，完全沒有任何所見，心中忽然產生極大的枯竭和渴望，在任何時候都沉溺於回憶而不散去，還認為這是勤奮精進的表現。這叫做修心沒有智慧，自己迷失了。如果覺悟到這只是（受陰的）一種現象，就沒有過失，但這不是聖證。否則，就會有憶魔，日夜不停地揪住他的心，懸掛在一個地方，失去正確的禪定，將會因此而墮落。
受陰還沒有窮盡，所以前進沒有新的證悟；色陰已經消退，所以退失了原有的境界。進退無所依靠，叫做『中隳地』。因為無所依靠，也沒有任何所見，所以（會感到）枯竭和渴望，沉溺於回憶和妄想，從而招來憶魔。回憶之心虛妄地繫縛，就像被揪住懸掛一樣。
還有，善男子，見到色陰消退，受陰顯現明白，智慧的力量超過了禪定，失去了勇猛銳利，把各種殊勝的性質懷藏在心中，得到少許就滿足了。這叫做用心時喪失了恒常的審察，沉溺於知見之中。如果覺悟到這只是（受陰的）一種現象，就沒有過失。如果認為自己證得了聖果，就會有下劣、容易滿足的魔進入他的心腑，（他會）見到別人就說，『我得到了無……』
【English Translation】 English version: Vain brightness and false thoughts are taken as the root (of the feeling aggregate).
△ The Manifestation of the Feeling Aggregate: Ten Aspects
Ananda, those good men, in this state, attain great radiance, and their minds are enlightened and illuminated. If they suppress (their emotions) excessively, they may suddenly develop boundless sorrow. If they realize this is merely a phenomenon (of the feeling aggregate), there is no fault, but it is not a sage's attainment. If they are aware and not deluded, this phenomenon will naturally subside. If they consider themselves to have attained sagehood, a sorrow demon will enter their minds, causing them to lose proper samadhi, and they will fall.
Here, 'this state' refers to the samadhi state of the feeling aggregate. Since the form aggregate has been broken and there is no more darkness, great radiance is attained.
Ananda, furthermore, in samadhi, (the practitioner) sees the form aggregate diminish and the feeling aggregate become clear. When superior signs appear, if they are excessively moved, they may suddenly develop boundless courage. Their minds become fierce and sharp, aspiring to be equal to all Buddhas. If they realize this is merely a phenomenon (of the feeling aggregate), there is no fault, but it is not a sage's attainment. If they consider themselves to have attained sagehood, a madness demon will enter their minds, causing them to become incomparably arrogant, lose proper samadhi, and fall.
Furthermore, in samadhi, (the practitioner) sees the form aggregate diminish and the feeling aggregate become clear. Lacking new attainment and losing their former state, their wisdom and strength decline, and they enter a state of being in between, with nothing to see. Suddenly, great dryness and thirst arise in their minds, and they constantly dwell on memories without letting go, taking this as a sign of diligent effort. This is called losing oneself due to cultivating the mind without wisdom. If they realize this is merely a phenomenon (of the feeling aggregate), there is no fault, but it is not a sage's attainment. Otherwise, a memory demon will seize their minds day and night, hanging them in one place, causing them to lose proper samadhi and fall.
The feeling aggregate has not been exhausted, so there is no new attainment in advancing; the form aggregate has diminished, so the former state is lost. Being without reliance in both advancing and retreating is called 'the middle ground of ruin'. Because of this lack of reliance and seeing nothing, they (feel) dryness and thirst, dwelling on memories and thoughts, thus attracting a memory demon. The mind of memory is falsely bound, as if being seized and hung up.
Furthermore, good men, seeing the form aggregate diminish and the feeling aggregate become clear, if the power of wisdom exceeds that of samadhi, they lose their fierce sharpness, harboring various superior qualities in their hearts, and are content with little. This is called losing constant scrutiny when using the mind, and becoming immersed in views and opinions. If they realize this is merely a phenomenon (of the feeling aggregate), there is no fault. If they consider themselves to have attained sagehood, an inferior, easily satisfied demon will enter their minds, and (they will) say to others, 'I have attained no...'
上第一義諦。失於正受。當從淪墜。
前以定強智微。此又慧力過定。皆互有所失。
又彼定中。新證未獲。故心已亡。歷覽二際。自生艱險。於心忽然生無盡憂。如坐鐵床。如飲毒藥。心不欲活。常求於人。令害其命。早取解脫。悟則無咎。若作聖解。則有一分常憂愁魔。入其心腑。或自割己肉。或走入山林。失於正受。當從淪墜。
進退失守。故心生艱險。以成邪憂。
又彼定中處清凈中(至)失於正受當從淪墜。
又彼定中。見色陰消。受陰明白。自謂已足。忽有無端。大我慢起。此名見勝。無慧自救。悟則無咎。若作聖解。則有一分大我慢魔。入其心腑。不禮塔廟。摧毀經像。疑誤眾生。入無間獄。失於正受。當從淪墜。
又彼定中。圓悟精理。得大隨順。忽生無量輕安。已言成聖得大自在。若作聖解。則有一分好輕清魔入。其心腑。自謂滿足。更不求進。此名多作無聞比丘。疑誤眾生。入阿鼻獄。失於正受。當從淪墜。
又彼定中。于明悟中。得虛明性。其中忽然歸向永滅。撥無因果。一向入空。空心現前。乃至心生長斷滅解。悟則無咎。若作聖解。則有空魔。入其心腑。乃謗持戒。名為小乘。菩薩悟空。有何持犯。飲酒啖肉。廣行淫穢。破佛律儀。誤入人罪
【現代漢語翻譯】 現代漢語譯本 執著于第一義諦（Paramārtha satya，最高的真理），失去正確的禪定狀態，將會墮落。
之前是由於定力強而智慧弱，現在又是智慧之力超過定力，都各自有所缺失。
又在禪定中，新的證悟尚未獲得，所以心識已經消亡，回顧過去和未來，自然產生艱難險阻。心中忽然產生無盡的憂愁，如同坐在鐵床上，如同飲用毒藥，心中不想活下去，常常求助於人，讓人殺害自己的性命，早點得到解脫。如果覺悟了就沒有過失。如果自以為是聖人，就會有一部分常憂愁魔進入他的心腑，或者自己割自己的肉，或者跑入山林，失去正確的禪定狀態，將會墮落。
進退失據，所以心中產生艱難險阻，從而形成邪惡的憂愁。
又在禪定中，處於清凈之中（以至於）失去正確的禪定狀態，將會墮落。
又在禪定中，見到色陰（Rūpa-skandha，物質的蘊）消散，受陰（Vedanā-skandha，感受的蘊）明白顯現，就自認為已經足夠了，忽然產生無端的、巨大的我慢。這叫做見勝，沒有智慧來救助自己。如果覺悟了就沒有過失。如果自以為是聖人，就會有一部分大我慢魔進入他的心腑，不禮拜佛塔寺廟，摧毀經書佛像，迷惑誤導眾生，墮入無間地獄。失去正確的禪定狀態，將會墮落。
又在禪定中，完全領悟精妙的道理，得到極大的隨順，忽然產生無量的輕安，就說自己已經成聖，得到大自在。如果自以為是聖人，就會有一部分喜好輕清的魔進入他的心腑，自認為已經滿足，不再尋求進步。這叫做多作無聞的比丘，迷惑誤導眾生，墮入阿鼻地獄。失去正確的禪定狀態，將會墮落。
又在禪定中，在明悟之中，得到虛明的體性，其中忽然歸向永遠的滅絕，否定因果，一味地進入空性，空的心念顯現，乃至心中產生常斷滅的見解。如果覺悟了就沒有過失。如果自以為是聖人，就會有空魔進入他的心腑，於是誹謗持戒，稱之為小乘。菩薩領悟空性，有什麼持戒和犯戒？飲酒吃肉，廣泛地行淫穢之事，破壞佛教的戒律和威儀，錯誤地引導人們犯罪。
【English Translation】 English version Clinging to the highest truth (Paramārtha satya), losing the correct samādhi, one will fall.
Previously, it was due to strong samādhi and weak wisdom. Now, it is due to the power of wisdom exceeding samādhi. Both have their respective shortcomings.
Moreover, in that samādhi, new realization has not yet been attained, so the mind has already perished, reviewing the past and future, naturally giving rise to difficulties and dangers. Suddenly, endless worries arise in the mind, like sitting on an iron bed, like drinking poison, the mind does not want to live, constantly seeking help from others, asking them to kill their life, to obtain liberation early. If one awakens, there is no fault. If one considers oneself a sage, then a portion of the ever-worrying demon will enter their heart, or they will cut their own flesh, or run into the mountains and forests, losing the correct samādhi, one will fall.
Losing ground in both advance and retreat, the mind gives rise to difficulties and dangers, thus forming evil worries.
Moreover, in that samādhi, being in purity (to the point of) losing the correct samādhi, one will fall.
Moreover, in that samādhi, seeing the disintegration of the form skandha (Rūpa-skandha, the aggregate of matter), the feeling skandha (Vedanā-skandha, the aggregate of feeling) clearly manifests, one considers oneself already sufficient, and suddenly, an unwarranted, great arrogance arises. This is called 'seeing victory,' without wisdom to save oneself. If one awakens, there is no fault. If one considers oneself a sage, then a portion of the great arrogance demon will enter their heart, not paying respects to pagodas and temples, destroying scriptures and images, confusing and misleading sentient beings, falling into the Avīci hell. Losing the correct samādhi, one will fall.
Moreover, in that samādhi, fully understanding the subtle principles, obtaining great compliance, suddenly, immeasurable ease and comfort arise, and one says that they have already become a sage, obtaining great freedom. If one considers oneself a sage, then a portion of the demon who likes lightness and purity will enter their heart, considering themselves satisfied, no longer seeking progress. This is called a 'monk who does much but hears little,' confusing and misleading sentient beings, falling into the Avīci hell. Losing the correct samādhi, one will fall.
Moreover, in that samādhi, in the midst of clear understanding, obtaining the nature of empty clarity, one suddenly turns towards eternal extinction, denying cause and effect, single-mindedly entering emptiness, the mind of emptiness manifests, even to the point of the mind giving rise to the view of eternal annihilation. If one awakens, there is no fault. If one considers oneself a sage, then an emptiness demon will enter their heart, and then slander the upholding of precepts, calling it the 'Small Vehicle.' 'Bodhisattvas realize emptiness, what is there to uphold or violate?' Drinking alcohol and eating meat, widely engaging in lewdness, breaking the Buddhist precepts and decorum, wrongly leading people into sin.
。失於正受。當從淪墜。
又彼定中。味其虛明。深入心骨。忽有無量愛生。愛極發狂。便為貪慾。無慧自持。誤入諸欲。悟則無咎。若作聖解。則有欲魔。入其心腑。一向說欲。為菩提道。攝其凡愚。其數多滿千萬。魔心生厭。離其身體。威德既無。陷於王難。疑誤眾生。入無間獄。失於正受。當從淪墜。
結勸文。同前色陰。
△三想陰
阿難。彼善男子。修三摩地。受陰盡者。雖未漏盡。心離其形。如鳥出籠。已能成就。從其凡身。上歷菩薩六十聖位。得意生身。隨往無礙。此則名為想質區宇。
想者。心慮浮相。識情妄習。能覆妙明。障聖道。彼受陰盡者。其心離身。去住自由。已能成就。得意生身之因。然尚為想陰所覆。譬如有人睡𥧌寱言。雖則別無所知。而已成音韻倫次。此想陰之相也(寱音義)。
若動念盡浮想消除(至)融通妄想以為其本。
無動則生滅想亡。覺凈則始終念滅。故一倫生死。首尾圓照。憶識誦習。發知見塵。名煩惱濁。即想陰之體也。故想盡則超之。想能融變。使心隨境。使境隨心。如想酢梅。能通質礙。故云融通妄想。
△想陰現境 其目有十
首言天魔附人。次及鬼魔兼附。
彼善男子受陰虛妙(至)訐露人
【現代漢語翻譯】 現代漢語譯本： 失去正確的禪定，必定會墮落。
此外，在禪定中，如果貪戀那虛幻的光明，深入到心底，忽然產生無量的愛慾。愛慾到了極點就會發狂，變成貪婪的慾望。如果沒有智慧來約束自己，就會錯誤地陷入各種慾望之中。如果能醒悟過來，就沒有過失。如果自以為是聖人，就會有欲魔進入他的心腑，一味地說淫慾就是菩提之道，迷惑那些愚昧的人，人數多達千萬。魔心生厭倦，離開他的身體。威德既然已經喪失，就會陷入牢獄之災，迷惑眾生，墮入無間地獄。失去正確的禪定，必定會墮落。
總結勸誡的文字，與前面的色陰相同。
三、想陰
阿難（Ananda）：那位善男子，修習三摩地（Samadhi），受陰（Vedana Skandha）消盡之後，即使還沒有斷盡煩惱，心也能離開身體，就像鳥兒飛出籠子一樣，已經能夠成就，從凡夫之身，向上經歷菩薩（Bodhisattva）的六十個聖位，得到意生身（Manomayakaya），隨意往來沒有阻礙。這叫做想質的區域。
想，是心念的虛浮表象，是意識情感的虛妄習氣，能夠覆蓋妙明真心，障礙成聖之道。那位受陰消盡的人，他的心能離開身體，來去自由，已經能夠成就意生身的因。然而還被想陰所覆蓋。譬如有人睡著了說夢話，雖然沒有什麼特別的知覺，卻已經形成了音韻的次序。這就是想陰的現象。
如果動念消盡，虛浮的想像消除，直到融通虛妄的想像作為它的根本。
沒有動念，生滅的念頭就會消失；覺悟清凈，從始至終的念頭就會滅除。所以一輪生死，首尾都能圓滿照見。回憶、認識、誦讀、學習，發出知見的塵埃，叫做煩惱濁，也就是想陰的本體。所以想陰消盡就能超越它。想陰能夠融化改變，使心隨境轉，使境隨心轉，比如想像酸梅，就能通達物質的阻礙。所以說融通虛妄的想像。
想陰顯現的境界，大概有十種。
首先說天魔附體，其次是鬼魔也來附體。
那位善男子受陰虛妙，直到揭露別人的隱私。
【English Translation】 English version: Losing the proper Samadhi (correct meditative absorption), one is bound to fall.
Furthermore, in that Samadhi (correct meditative absorption), if one savors its illusory brightness, deeply ingrained in the mind, suddenly immeasurable craving arises. When craving reaches its extreme, it becomes madness, turning into greed and desire. Without wisdom to restrain oneself, one mistakenly falls into various desires. Awakening brings no fault. However, if one considers oneself a sage, then a desire demon enters their mind, constantly proclaiming desire as the path to Bodhi (enlightenment), captivating the foolish, numbering in the millions. The demon's mind grows weary and departs from their body. With their power and virtue gone, they fall into royal imprisonment, misleading sentient beings into the Avici Hell (uninterrupted hell). Losing the proper Samadhi (correct meditative absorption), one is bound to fall.
The concluding exhortation is the same as for the Rupa Skandha (form aggregate).
△ The Third Skandha (aggregate): Samjna Skandha (perception aggregate)
Ananda (Buddha's disciple), that good man, cultivating Samadhi (correct meditative absorption), when the Vedana Skandha (feeling aggregate) is exhausted, although not yet free from outflows, his mind leaves his body, like a bird out of a cage, already able to accomplish, from his ordinary body, ascending through the sixty holy positions of a Bodhisattva (enlightenment being), obtaining the Manomayakaya (mind-made body), going anywhere without obstruction. This is called the realm of the Samjna Skandha (perception aggregate).
Perception is the mind's fleeting appearances, the deluded habits of consciousness and emotion, capable of covering the wondrously bright true mind, obstructing the path to sagehood. That person whose Vedana Skandha (feeling aggregate) is exhausted, his mind can leave his body, freely coming and going, already able to accomplish the cause of the Manomayakaya (mind-made body). However, he is still covered by the Samjna Skandha (perception aggregate). It is like someone talking in their sleep, although they have no particular awareness, they have already formed a sequence of sounds. This is the appearance of the Samjna Skandha (perception aggregate).
If moving thoughts are exhausted, fleeting imaginations are eliminated, until the fundamental basis is the fusion of deluded thoughts.
Without moving thoughts, the thoughts of arising and ceasing will vanish; with awakened purity, the thoughts from beginning to end will be extinguished. Therefore, one cycle of birth and death, the beginning and end can be fully illuminated. Recollection, recognition, recitation, and learning, emit the dust of knowledge and views, called the turbidity of afflictions, which is the substance of the Samjna Skandha (perception aggregate). Therefore, exhausting perception transcends it. Perception can melt and transform, making the mind follow the environment, making the environment follow the mind, like imagining a sour plum, able to penetrate material obstacles. Therefore, it is said to fuse deluded thoughts.
The realms manifested by the Samjna Skandha (perception aggregate) are roughly ten.
First, it is said that a heavenly demon possesses a person, and then a ghost demon also possesses them.
That good man, the Vedana Skandha (feeling aggregate) being subtle and wondrous, until he reveals the privacy of others.
事不避譏嫌。
邪定能具五通。本業宿業。畜生后報也。此二宿命通。知肇他心通。訐露眼耳通。
口中好言未來禍福(至)頓希變易細相常住。
三惑盡者。方棄分段生死。得變易生死。見楞伽經。
爾時天魔候得其便(至)保持覆護成無上道。
大佛頂如來密因修證了義諸菩薩萬行首楞嚴經卷第九 卍新續藏第 14 冊 No. 0295 楞嚴經述旨
大佛頂如來密因修證了義諸菩薩萬行首楞嚴經卷第十
淮海蔘佛弟子蘊空居士陸西星述旨
王法祖 校定
△四行陰
阿難彼善男子修三摩地(至)此則名為行陰區宇。
五陰前粗后細。故想盡則無粗重影事。雖觀萬象而無想念。故如鏡鑑之明。無粘無跡。虛受照應。了無陳習。唯一精真明極如此。故幽隱行陰。於是披露也。行為萬化生滅相根元故。其想披露。凡彼十二類生之元。無不殫見。然雖未能見彼修因趨果。因由諦緒。已能總見生類。但由行起名。此行陰者。為同生基。
若此清擾熠熠元性(至)幽隱妄想以為其本。
生滅不停。業運常遷。名眾生濁。即行陰之體也。故行陰盡者。則能超之。
阿難當知是得正知(至)是人墜入二無因論。
夢想消亡
【現代漢語翻譯】 現代漢語譯本： 事不避譏嫌。 邪定也能具備五種神通。這是因為過去所造的業和宿業所致，也是畜生道的后報。這兩種是宿命通，知道別人的心思是他心通，揭發隱私是眼通和耳通。 口中喜歡談論未來的禍福，甚至希望能夠立刻改變細微的表象，使其成為永恒不變的狀態。 三惑（見思惑、塵沙惑、無明惑）斷盡的人，才能捨棄分段生死，得到變易生死。見《楞伽經》。 這時，天魔伺機而動，保持並守護他，使他成就無上道。 《大佛頂如來密因修證了義諸菩薩萬行首楞嚴經》卷第九 卍新續藏第 14 冊 No. 0295 《楞嚴經述旨》 《大佛頂如來密因修證了義諸菩薩萬行首楞嚴經》卷第十 淮海蔘佛弟子蘊空居士陸西星述旨 王法祖 校定 △四行陰 阿難，這位善男子修習三摩地（Samadhi，禪定），這被稱為行陰的區域。 五陰（色、受、想、行、識）是先粗后細的。所以想陰斷盡時，就沒有粗重的影像。雖然觀察萬象，卻沒有想念，所以像鏡子一樣明亮，沒有粘滯，沒有痕跡，虛空地接受照應，完全沒有陳舊的習氣。只有精純的真性達到極點，所以幽隱的行陰才得以顯露。行為萬物生滅的根本，所以想陰顯露時，所有十二類眾生的本源，沒有不能完全看見的。然而，雖然還不能看見他們修因趨果、因由次第，但已經能夠總覽眾生種類。只是因為由行而起名，所以這行陰，是與眾生共同的根本。 如果這種清凈擾動的熠熠元性，以幽隱的妄想作為它的根本。 生滅不停，業力運轉常遷，這叫做眾生濁，也就是行陰的本體。所以行陰斷盡的人，就能超越它。 阿難，你應該知道這是得到了正知，這種人會墜入二種無因論。 夢想消亡
【English Translation】 English version: He does not avoid criticism and suspicion. Evil samadhi can also possess the five supernormal powers. This is due to past karma and accumulated karma, and it is also the retribution of the animal realm. These two are the power of knowing past lives (宿命通, Sùmìng Tōng), knowing others' thoughts is the power of knowing others' minds (他心通, Tāxīn Tōng), and exposing secrets is the power of eye and ear (眼耳通, Yǎn'ěr Tōng). They like to talk about future misfortunes and blessings, and even hope to instantly change subtle appearances into a state of eternal permanence. Those who have exhausted the three illusions (見思惑, Jiànsī Huò, delusion of views and thoughts; 塵沙惑, Chénshā Huò, delusion of countless differences; 無明惑, Wúmíng Huò, delusion of ignorance) can abandon the segmented birth and death (分段生死, Fēnduàn Shēngsǐ) and attain the transformational birth and death (變易生死, Biànyì Shēngsǐ). See the Laṅkāvatāra Sūtra. At this time, the heavenly demon seizes the opportunity, maintaining and protecting him, enabling him to achieve unsurpassed enlightenment. The Śūraṅgama Sūtra, the Ninth Scroll, on the Perfect Enlightenment of the Tathāgata's Secret Cause of Cultivation and Verification, and the Myriad Practices of All Bodhisattvas 卍 New Continued Collection, Volume 14, No. 0295, Commentary on the Śūraṅgama Sūtra The Śūraṅgama Sūtra, the Tenth Scroll, on the Perfect Enlightenment of the Tathāgata's Secret Cause of Cultivation and Verification, and the Myriad Practices of All Bodhisattvas Lu Xixing, the Recluse Yun Kong, a Buddhist disciple from Huaihai, wrote the commentary. Wang Fazu, collated and finalized. △ The Fourth Aggregate: Volition (行陰, Xíngyīn) Ānanda, this good man cultivates samadhi (三摩地, Sānmódì), this is called the realm of the aggregate of volition. The five aggregates (五陰, Wǔyīn) [form, sensation, perception, volition, and consciousness] are coarse at first and then subtle. Therefore, when the aggregate of perception is exhausted, there are no more coarse shadows. Although observing all phenomena, there are no thoughts, so it is like a bright mirror, without attachment, without traces, and emptily receiving responses, completely without old habits. Only the pure true nature reaches its extreme, so the hidden aggregate of volition is revealed. Volition is the root of the arising and ceasing of all things, so when the aggregate of perception is revealed, there is nothing that cannot be fully seen of the origin of all twelve kinds of beings. However, although they cannot yet see their cultivation of causes and the pursuit of results, and the order of causes, they are already able to have a general view of the types of beings. It is only because the name arises from volition, so this aggregate of volition is the common foundation with beings. If this pure and disturbed, sparkling original nature takes hidden delusion as its root. Arising and ceasing do not stop, and the karma constantly changes, this is called the turbidity of sentient beings, which is the substance of the aggregate of volition. Therefore, those who exhaust the aggregate of volition can transcend it. Ānanda, you should know that this is obtaining right knowledge, and this person will fall into the two kinds of causelessness theories. Delusions vanish.
。寤寐常一。故稱正知奢摩它。又稱凝明正心。皆想盡之相也。外境皆由心召。故想盡凝明。則天魔不至。從此唯是修禪失趣。狂解妄計。是即陰魔也。生類本即同生基也。于本類中生元露者。于同生基。見己之行元也。幽清動元。即行元也。既見此已。遂以一切生滅。皆圓於此。而不進窮識因本末。遂立二無因論。
△二無因論 其目有二
自此以下十種皆禪那狂解。皆是行陰。用心互動。故現斯悟。
一者是人見本無因(至)墮落外道惑菩提性。
生機既破。則根離區穴。而眼清凈。故能洞見眾生。業流灣環。隨業輪轉。不能自出。以其未脫識陰。定力有限。故八萬劫外。冥無所見。以無所見故。計本無因也。生機全破。機喻擾動。即行陰也。不為想陰所覆。故云全破。
二者是人見末無因(至)名為第一外道立無因論。
謬執生根。不達化理。以人竟為人。乃至黑竟為黑。無復改移。因而例我。本不見道。末亦無成。故曰末無因也。
△二遍常論 其目有四
阿難是三摩中諸善男子(至)不曾散失計以為常。
由妄計行陰。為生滅圓元。遂於心境四大八識行等。皆起妄計。或撥生滅而計常。或存生滅而計常。或認識神而計常。或起邪見而計常。今
【現代漢語翻譯】 現代漢語譯本：
時刻保持覺醒和專注，這就叫做以正知修習奢摩他（Śamatha，止觀）。也叫做凝明正心，這些都是想蘊止息后的現象。外在境界都是由心所感召，所以想蘊止息，心便凝定澄明，天魔就無法侵擾。從此之後，如果只是在修禪中迷失方向，產生狂妄的理解和虛妄的計度，那就是陰魔作祟。眾生的生命本源是共同的，在共同的生命基礎上，能夠見到自身行為的根源，這就是在同生基上見到自己的行元。幽微清凈的動元，就是行元。一旦見到這個，就認為一切生滅變化都圓滿於此，不再深入探究識蘊的因果本末，於是就建立了二種無因論。
△二無因論 其目有二
從這裡開始的十種情況，都是禪那中的狂妄理解，都是行陰的作用。因為用心方式的互動影響，所以才會出現這些領悟。
一者是人見本無因(至)墮落外道惑菩提性。
當生命活動的機能被破壞，根識脫離了原有的區域，眼根變得清凈，因此能夠清楚地看到眾生的業力流動和循環，隨著業力不斷輪轉，無法從中解脫。因為還沒有脫離識陰的束縛，定力有限，所以在八萬劫之外，就什麼也看不見了。因為什麼也看不見，就認為一切都是沒有原因的。生命活動的機能完全被破壞，這裡的『機』比喻擾動，也就是行陰的作用。因為沒有被想陰所覆蓋，所以說是『全破』。
二者是人見末無因(至)名為第一外道立無因論。
錯誤地執著于生命的根源，不明白變化的道理，認為人始終是人，黑始終是黑，不會有任何改變。用這樣的想法來推論自己，原本就沒有見到真理，最終也不會有任何成就，所以說『末無因』。
△二遍常論 其目有四
阿難，在三摩地（Samādhi，禪定）中，這些善男子(至)不曾散失計以為常。
由於錯誤地認為行陰是生滅變化的圓滿根源，因此對於心、境、四大、八識、行等等，都產生了虛妄的計度。或者否定生滅變化而認為是常，或者保留生滅變化而認為是常，或者認為認識的心識是常，或者產生邪見而認為是常。現在
【English Translation】 English version:
Constantly maintain wakefulness and focus, this is called practicing Śamatha (止觀, cessation and contemplation) with right knowledge. It is also called '凝明正心' (Níng míng zhèng xīn, solidifying clarity and rectifying the mind), these are all phenomena after the cessation of the Skandha of Thought (想蘊). External realms are all summoned by the mind, therefore when the Skandha of Thought ceases, the mind becomes solidified and clear, and heavenly demons cannot intrude. From this point on, if one merely loses direction in the practice of meditation, generating wild understandings and false calculations, then that is the work of the Yin Demon (陰魔). The life source of sentient beings is inherently shared; on this shared life foundation, being able to see the root of one's own actions is seeing one's own 行元 (xíng yuán, element of action) on the common life base. The subtle and pure 動元 (dòng yuán, element of movement), is the 行元 (xíng yuán). Once this is seen, one then considers all arising and ceasing to be complete within this, no longer deeply investigating the cause and effect of the Skandha of Consciousness (識蘊), thus establishing the two theories of causelessness.
△ Two Theories of Causelessness, with two aspects:
From here onwards, these ten situations are all wild understandings in meditation, all functions of the Skandha of Formation (行陰). Because of the interactive influence of the ways of using the mind, these realizations appear.
- Some people see the original as causeless (至) falling into external paths, confused about the nature of Bodhi.
When the function of life activity is broken, the root consciousness separates from its original area, and the eye root becomes pure, thus being able to clearly see the flow and cycle of sentient beings' karma, constantly revolving with karma, unable to escape from it. Because they have not yet escaped the bondage of the Skandha of Consciousness, their concentration is limited, so beyond eighty thousand kalpas, they see nothing. Because they see nothing, they consider everything to be without cause. The function of life activity is completely broken; the '機' (jī, mechanism) here is a metaphor for disturbance, which is the function of the Skandha of Formation. Because it is not covered by the Skandha of Thought, it is said to be 'completely broken'.
- Some people see the end as causeless (至) called the first external path, establishing the theory of causelessness.
They mistakenly cling to the root of life, not understanding the principle of transformation, believing that a person is always a person, and black is always black, without any change. Using this idea to infer about themselves, they originally did not see the truth, and ultimately will not have any achievement, so it is said 'the end is causeless'.
△ Two Theories of Pervasiveness and Permanence, with four aspects:
Ānanda, in Samādhi (三摩地, meditation), these virtuous men (至) consider what has never been lost as permanent.
Due to mistakenly considering the Skandha of Formation as the complete source of arising and ceasing, they generate false calculations regarding the mind, realms, the four great elements, the eight consciousnesses, formations, etc. Either denying arising and ceasing and considering it permanent, or retaining arising and ceasing and considering it permanent, or considering the knowing consciousness as permanent, or generating wrong views and considering it permanent. Now
此窮心境。性本無因無生滅。故以十方眾生生滅之理。皆則循環。本無散失。此撥生滅而計常也。想陰盡者。依心境二法修觀故。功力能知二萬劫事。后四萬八萬例此。
二者是人窮四大元(至)不曾散失計以為常。
眾生依地水火風生滅。而四性元則常住。則諸生滅法。皆有體常。此存生滅而計常者也。
三者是人窮盡六根(至)窮不失性計以為常。
六根及末那執受。即八識也。心意識中。本元即識神也。八識元由。惟佛八地菩薩能窮。若真能窮盡。則入知境。離心意識。今此惟得心意識中本元由處。謂其本性恒常。眾生依之。循環而住。不曾散失。此認識神而妄計也。
四者是人既儘想元(至)因心所度計以為常。
想元想陰也。生理行陰也。妄謂流轉生滅。皆屬想心。今已永滅。則不生滅。理自然屬行。不知行陰。即生滅元。是起邪見而妄計也。
由此計常亡正遍知(至)名為第二外道立圓常論。
△三四顛倒見 其目有四
又三摩中諸善男子(至)彼生滅者真無常性。
妙明圓湛。離我我所。而外道於此妄立神我。從是計我。偏凝不動。遂以為常。而諸眾生。于生於死。計他無常。
二者是人不觀其心(至)劫不壞處名究竟常。
【現代漢語翻譯】 現代漢語譯本 此窮究心境。自性本無因緣，無生無滅。因此認為十方眾生的生滅變化，都是循環往復，本無散失。這是撥弄生滅而計為恒常。 想陰窮盡的人，因為依心境二法修習觀想，所以憑藉功力能夠知曉二萬劫的事情。后四萬劫、八萬劫的情況與此類似。
二者是人窮究四大元（地、水、火、風），認為四大元不曾散失，就計為恒常。
眾生依賴地、水、火、風而生滅，而四大的本性則是常住不變的。因此認為諸多的生滅法，都有其恒常的本體。這是儲存生滅而計為恒常。
三者是人窮盡六根（眼、耳、鼻、舌、身、意），認為六根的本性不曾散失，就計為恒常。
六根以及末那識的執受，就是八識。在心、意、識中，本元就是識神。八識的本元由來，只有佛和八地菩薩才能窮盡。如果真能窮盡，就能進入知境，脫離心意識。現在這些人只是得到了心意識中的本元由來之處，就認為其本性恒常，眾生依賴它循環往復而住，不曾散失。這是認識識神而妄加計度。
四者是人既然窮盡了想元（想陰），認為生理的行陰，妄以為流轉生滅，都屬於想心。現在想心已經永遠滅除，那麼不生滅的道理自然屬於行陰。不知道行陰，就是生滅的根源，這是產生邪見而妄加計度。
由此計常，喪失正確的普遍智慧（遍知），就叫做第二種外道，建立圓滿恒常的理論。
△三種四種顛倒見，其條目有四：
又在三摩地中，這些善男子，認為那些生滅的現象才是真正的無常。
妙明圓湛的境界，是脫離了我與我所的。而外道卻在這裡妄立神我，從此執著於我，偏執凝固不動，就認為這是恒常的。而諸多的眾生，對於生和死，卻認為那是無常的。
二者是人不觀察自己的心，認為在劫難中不會毀壞的地方叫做究竟常。
【English Translation】 English version This exhausts the realm of mind. The nature is originally without cause, without arising or ceasing. Therefore, it is assumed that the arising and ceasing of all beings in the ten directions are cyclical, without any loss. This is to deny arising and ceasing and to calculate permanence. Those who exhaust the skandha of thought (saṃjñā-skandha) are able to know the events of 20,000 kalpas (aeons) because they cultivate contemplation based on the two dharmas of mind and environment. The cases of 40,000 and 80,000 kalpas are similar.
The second type of person exhausts the four great elements (mahābhūta) (earth, water, fire, and wind), believing that these four elements have never been lost, and thus calculates them as permanent.
Beings arise and cease depending on earth, water, fire, and wind, but the nature of the four elements is constant. Therefore, it is assumed that all phenomena of arising and ceasing have a permanent substance. This is to preserve arising and ceasing and to calculate permanence.
The third type of person exhausts the six sense organs (ṣaḍāyatana) (eye, ear, nose, tongue, body, and mind), believing that the nature of the six sense organs has never been lost, and thus calculates them as permanent.
The six sense organs and the clinging of the manas (mind) are the eight consciousnesses (aṣṭa vijñāna). Within the mind, intention, and consciousness, the original source is the spirit of consciousness. The origin of the eight consciousnesses can only be exhausted by Buddhas and Bodhisattvas of the eighth ground (bhūmi). If one can truly exhaust it, one can enter the realm of knowledge and leave the mind, intention, and consciousness. Now, these people only obtain the origin of the original source within the mind, intention, and consciousness, and assume that its nature is constant, and that beings rely on it to dwell in cycles without ever being lost. This is to recognize the spirit of consciousness and to calculate it falsely.
The fourth type of person, having exhausted the element of thought (saṃjñā-dhātu) (the skandha of thought), believes that the physiological volitional activity (saṃskāra-skandha), falsely assumes that the flowing arising and ceasing all belong to the thinking mind. Now that the thinking mind has been extinguished forever, then the principle of non-arising and non-ceasing naturally belongs to the volitional activity. Not knowing that volitional activity is the source of arising and ceasing, this is to generate wrong views and to calculate falsely.
Because of this calculation of permanence, one loses correct universal wisdom (sarvajñāna), and is called the second type of heretic, establishing the theory of perfect permanence.
△ Three or four kinds of inverted views, with four items:
Furthermore, in samādhi (concentration), these good men believe that those phenomena of arising and ceasing are truly impermanent.
The realm of wondrous illumination and perfect clarity is free from 'I' and 'mine'. But heretics falsely establish a divine self (ātman) here, and from this cling to the self, stubbornly fixated and unmoving, and thus believe it to be permanent. But many beings consider birth and death to be impermanent.
The second type of person does not observe their own mind, believing that the place that will not be destroyed in a kalpa (aeon) is called ultimate permanence.
謂三禪以下。終為三災所壞。名無常種性。四禪以上。災不能壞。名究竟常。
三者是人別觀我心(至)從我流出名無常性。
前於一法作無計。此於一性作二計。皆妄計也。
四者是人知想陰盡(至)今已滅盡名為無常。
幻陰一體。遷流一相。而且執是執非。見今見昔。而以流者為常。遷者為滅。
由此計度一分無常(至)名為第三外道一分常論。
△四有邊論 其目有四
又三摩中諸善男子(至)是人墜入四有邊論。
分位有四。乃生滅分位也。
一者是人心計生元(至)計相續心名為無邊。
生元流用行陰也。因遷流計三際。以過者已滅。來者未見。故名有邊。見在相續。故名無邊。不知真際。本非有邊。非無邊也。
二者是人觀八萬劫(至)不得無邊之心但有邊性。
我曾下。謂但見彼人。現我知中。而不能知彼人性遍。故計彼性。以為有邊。
四者是人窮行陰空(至)名為第四外道立有邊性。
△五矯亂論 其目有四
又三摩中諸善男子(至)令彼前人遺失章句。
此觀萬化。見其不齊。遂生異解。不能抉擇。故矯亂其語。
二者是人諦觀其心(至)除無之外無所言說。
【現代漢語翻譯】 現代漢語譯本 所謂的三禪（Third Dhyana）以下，最終會被三災所摧毀，這被稱為『無常種性』。而四禪（Fourth Dhyana）以上，災難無法摧毀，這被稱為『究竟常』。
第三種是這些人特別觀察自己的心，（乃至）認為從『我』流出的東西是『無常性』。
先前是對一個法（Dharma）產生無數的計度，現在是對一個自性（Svabhava）產生兩種計度，這些都是虛妄的計度。
第四種是這些人知道想陰（Samjna-skandha）消盡，（乃至）現在已經滅盡，所以稱為『無常』。
幻陰（Maya-skandha）的本體是遷流不息的，只有一個相狀，然而卻執著于『是』或『非』，看到現在或過去，卻把流動的東西當作常，把遷變的東西當作滅。
因此計度一部分是無常的，（乃至）被稱為第三種外道的一分常論。
△四有邊論（The Doctrine of Finite Existence） 其條目有四：
又在禪定中的各位善男子，（乃至）這些人會墜入四有邊論。
分位有四種，實際上是生滅的分位。
第一種是這些人用心計度生之根源，（乃至）計度相續的心稱為『無邊』。
生元是流動的行陰（Samskara-skandha）的作用。因為遷流而計度過去、現在、未來三際。因為過去的已經滅了，未來的還沒有出現，所以稱為『有邊』。見到現在相續不斷，所以稱為『無邊』。不知道真正的實際，本來就不是有邊，也不是無邊。
第二種是這些人觀察八萬劫（Kalpa），（乃至）得不到無邊的心，只有有邊的性質。
『我曾下』，是說只看到那個人，出現在我的知覺中，而不能知道那個人的自性是普遍存在的，所以認為那個自性是有邊的。
第四種是這些人窮盡行陰的空性，（乃至）被稱為第四種外道建立的有邊性。
△五矯亂論（The Doctrine of Evasive Answers） 其條目有四：
又在禪定中的各位善男子，（乃至）使對方遺失了章句。
這些人觀察萬物的變化，看到它們不一致，於是產生不同的理解，不能決斷選擇，所以用虛假的言語擾亂對方。
第二種是這些人仔細觀察他們的心，（乃至）除了『無』之外，沒有什麼可說的。
【English Translation】 English version Those below the Third Dhyana (Third Dhyana) will ultimately be destroyed by the three calamities, which is called 'impermanent nature'. Those above the Fourth Dhyana (Fourth Dhyana) cannot be destroyed by calamities, which is called 'ultimate permanence'.
The third is that these people specially observe their own minds, (and even) think that what flows out of 'me' is 'impermanent nature'.
Previously, countless calculations were made on one Dharma (Dharma), and now two calculations are made on one's own nature (Svabhava). These are all false calculations.
The fourth is that these people know that the Samjna-skandha (Samjna-skandha) is exhausted, (and even) now it is exhausted, so it is called 'impermanent'.
The substance of the Maya-skandha (Maya-skandha) is constantly changing, with only one appearance, but they cling to 'yes' or 'no', seeing the present or the past, but regard the flowing as constant and the changing as annihilation.
Therefore, it is estimated that a part is impermanent, (and even) it is called the third type of heretical doctrine of partial permanence.
△The Doctrine of Finite Existence (The Doctrine of Finite Existence) has four items:
Also, good men in Samadhi (Samadhi), (and even) these people will fall into the four finite existence theories.
There are four kinds of positions, which are actually the positions of birth and death.
The first is that these people use their minds to calculate the source of life, (and even) calculate the continuous mind as 'infinite'.
The source of life is the function of the flowing Samskara-skandha (Samskara-skandha). Because of the flow, the past, present, and future are calculated. Because the past has been destroyed and the future has not yet appeared, it is called 'finite'. Seeing the present continuous, it is called 'infinite'. Not knowing the true reality, it is originally neither finite nor infinite.
The second is that these people observe 80,000 Kalpas (Kalpa), (and even) cannot obtain the infinite mind, but only the finite nature.
'I once went down' means that I only saw that person appear in my perception, but could not know that person's nature is universal, so I thought that that nature was finite.
The fourth is that these people exhaust the emptiness of the Samskara-skandha (Samskara-skandha), (and even) it is called the fourth type of heretics who establish the finite nature.
△The Doctrine of Evasive Answers (The Doctrine of Evasive Answers) has four items:
Also, good men in Samadhi (Samadhi), (and even) cause the other party to lose the sentences.
These people observe the changes of all things and see that they are inconsistent, so they have different understandings, and cannot make a decision, so they disturb the other party with false words.
The second is that these people carefully observe their hearts, (and even) have nothing to say except 'nothing'.
互互無。唸唸滅相也。
三者是人諦觀其心(至)除是之外無所言說。
各各有。唸唸生相也。
四者是人有無俱見(至)不死矯亂遍計虛論。
△六計後有 正計 旁計
又三摩中諸善男子(至)死後有相發心顛倒。
無盡流即行相續也。以生滅滅盡。相繼不絕。故知死後有相。
或自固身云色是我(至)如是循環有十六相。
前色即目前云色。行中相續亦色也。作此四計。受想行亦然。故成十六相從此。
從此或計畢竟煩惱畢竟菩提兩性並驅各不相觸。
旁計有為無為諸法。畢竟並驅者。計煩惱菩提不相陵滅。皆後有也。
由此計度死後有故(至)死後有相心顛倒論。
△七計后無 正計 旁計
又三摩中諸善男子(至)如是循環有八無相。
陰性消散。謂色受想滅也。生理即行也。謂無受想。則行亦滅也。此約四陰。現前因亡。未來果滅。因果合論。故成八相。
從此或計涅槃因果(至)死後無相心顛倒論。
△八計八但非 正計 旁計
又三摩中諸善男子(至)死後俱非起顛倒論。
行存即有相也。受想滅即無相也。以前後相例。則存者終無。雖有非有。滅者會有。雖無不無。四陰
【現代漢語翻譯】 現代漢語譯本 『互互無』指的是念念滅相，即每個念頭都在消滅。
第三種人是能仔細觀察自己內心的人，除了觀察內心之外，沒有其他言論。
『各各有』指的是念念生相，即每個念頭都在產生。
第四種人是既看到『有』也看到『無』的人，最終會陷入不死、狡辯、普遍計度的虛假理論。
△六、計度死後『有』（正計、旁計）
此外，在禪定中的善男子們，因為執著于『無盡流』（無盡流即行相續也。以生滅滅盡。相繼不絕。故知死後有相），而產生死後『有』的顛倒認知。
『無盡流』就是指『行』的相續。因為生滅滅盡，相繼不絕，所以認為死後是『有』。
或者有人固執地認為身體（色蘊）就是『我』，像這樣循環有十六種相。
前面的『色』指的是眼前的『色』。『行』中相續也是『色』。以此作出四種計度。受、想、行也是如此。所以形成十六種相。從此開始。
從此，或者有人認為畢竟煩惱和畢竟菩提是兩種性質並列，互不相干。
旁計認為有為法和無為法，畢竟是並列的。認為煩惱和菩提不會互相侵凌消滅，都是死後『有』。
由於計度死後是『有』的緣故，最終會產生死後『有』的顛倒理論。
△七、計度死後『無』（正計、旁計）
此外，在禪定中的善男子們，像這樣循環有八種『無』相。
陰性的消散，指的是色、受、想的滅亡。生理指的是『行』。認為沒有受和想，那麼『行』也會滅亡。這是從四陰的角度來說。現在的原因消失，未來的結果滅亡。原因和結果合在一起討論，所以形成八種相。
從此，或者有人認為涅槃的因果是斷滅的，最終會產生死後『無』的顛倒理論。
△八、計度『有』和『非有』（正計、旁計）
此外，在禪定中的善男子們，最終會產生死後既『有』也『非有』的顛倒理論。
『行』存在就是『有』相。受和想滅亡就是『無』相。以前後相為例，那麼存在的東西最終會消失，雖然『有』卻不是真正的『有』。滅亡的東西會存在，雖然『無』卻不是真正的『無』。四陰
【English Translation】 English version 『Mutual non-existence』 refers to the cessation of thoughts, meaning each thought is extinguished.
The third type of person is one who can carefully observe their own mind and has no other discourse besides observing the mind.
『Each exists』 refers to the arising of thoughts, meaning each thought is produced.
The fourth type of person is one who sees both 『existence』 and 『non-existence,』 ultimately falling into false theories of immortality, sophistry, and universal calculation.
△ Six. Speculating on 『Existence』 after Death (Direct and Indirect Speculations)
Furthermore, virtuous men in samadhi (三摩, concentration), due to attachment to the 『endless flow』 (無盡流, endless flow, which is the continuation of actions. Because arising and ceasing extinguish each other, continuing without interruption, it is known that there is existence after death), develop the inverted perception of 『existence』 after death.
『Endless flow』 refers to the continuation of 『actions』 (行). Because arising and ceasing extinguish each other, continuing without interruption, it is believed that there is 『existence』 after death.
Or someone stubbornly believes that the body (色蘊, form aggregate) is 『I』 (我), and in this way, there are sixteen aspects in a cycle.
The preceding 『form』 (色) refers to the 『form』 before the eyes. The continuation in 『actions』 (行) is also 『form.』 Making these four speculations. Sensation (受), perception (想), and action (行) are also the same. Therefore, sixteen aspects are formed. From this point on.
From this, or someone believes that ultimate affliction and ultimate bodhi (菩提, enlightenment) are two natures that exist side by side and do not interfere with each other.
Indirectly speculating that conditioned (有為) and unconditioned (無為) dharmas (法), after all, exist side by side. Believing that affliction and bodhi do not encroach upon or extinguish each other, and both exist after death.
Due to speculating that there is 『existence』 after death, ultimately, the inverted theory of 『existence』 after death arises.
△ Seven. Speculating on 『Non-existence』 after Death (Direct and Indirect Speculations)
Furthermore, virtuous men in samadhi (三摩, concentration), in this way, there are eight aspects of 『non-existence』 in a cycle.
The dissipation of the nature of the aggregates (陰), refers to the extinction of form (色), sensation (受), and perception (想). Physiological activity refers to 『action』 (行). Believing that without sensation and perception, then 『action』 will also cease. This is from the perspective of the four aggregates. The present cause disappears, and the future result is extinguished. Discussing cause and effect together, therefore, eight aspects are formed.
From this, or someone believes that the cause and effect of nirvana (涅槃) are annihilation, ultimately leading to the inverted theory of 『non-existence』 after death.
△ Eight. Speculating on 『Existence』 and 『Non-existence』 (Direct and Indirect Speculations)
Furthermore, virtuous men in samadhi (三摩, concentration), ultimately develop the inverted theory that after death, there is both 『existence』 and 『non-existence.』
The existence of 『action』 (行) is the aspect of 『existence.』 The extinction of sensation (受) and perception (想) is the aspect of 『non-existence.』 Taking the preceding and following aspects as examples, then what exists will eventually disappear, although there is 『existence,』 it is not true 『existence.』 What is extinguished will exist, although there is 『non-existence,』 it is not true 『non-existence.』 The four aggregates
雙計。故成八非。
色受想中見有非有(至)皆言死後有相無相。
三陰為滅。相本雖有。不有遷流。為存相故。觀無不無。隨得一緣。於四陰中。隨舉一陰。
又計諸行性遷訛故心發通悟有無俱非虛實失措。
諸行。一切遷流法也。因見行陰。遷訛不定。遂有邪悟。謂一切法有無俱非。不可定指。
由此計度死後俱非(至)死後俱非心顛倒論。
△九計斷滅 正計 旁計
又三摩中諸善男子(至)是人墮入七斷滅論。
見行陰唸唸滅處。名後後無。由是妄計。設入人天七處。后皆斷滅。
或計身滅或欲盡滅(至)現前消滅滅已無復。
身滅即欲界人天二處也。欲盡初禪也。苦盡二禪也。極樂三禪也。極舍四禪及無色也。是名七際。謂七際事相。皆現前消滅。更無復生。終歸斷滅。
由此計度死後斷滅(至)死後斷滅心顛倒論。
△十計涅槃 正計 旁計
又三摩中諸善男子(至)如是循環五處究竟。
轉依者。轉生死為涅槃也。或於欲界。悟圓明理。遂以欲界即轉依處。或以初禪離欲二禪離苦三禪極喜極舍即轉依處。是謂五涅槃也。不知皆屬有漏。非無為果。非究竟處。
由此計度五現涅槃(至)作大覺王清凈
【現代漢語翻譯】 現代漢語譯本： 雙重計算。因此形成八種非理性的觀點。
在色蘊、受蘊、想蘊中，見到『有』與『非有』（乃至），都說死後存在『有相』或『無相』的狀態。
將三蘊（受、想、行）視為滅盡。相的本體雖然存在，但並非恒常不變。爲了保持『相』的存在，觀察『無』卻又無法完全否定。隨意抓住一個因緣，在四蘊（色、受、想、行）中，隨意舉出一個蘊。
又有人因為看到諸行（一切遷流變化的法）的性質是遷變錯亂的，內心產生通達的領悟，認為『有』與『無』都不可靠，虛假不實，以致失去正確的判斷。
諸行，指的是一切遷流變化的法。因為見到行蘊遷變錯亂，沒有定性，於是產生錯誤的領悟，認為一切法『有』與『無』都不可確定指認。
由此推測死後『有』與『無』都不是（乃至），這是死後『俱非』的心顛倒論。
△九、計度斷滅（正計、旁計）
又在禪定中的各位善男子（乃至），這些人墮入七種斷滅論。
見到行蘊唸唸滅去之處，就認為是『後後無』。因此妄加推測，即使投生到人天七處，最終都會斷滅。
或者認為身體滅亡，或者慾望滅盡（乃至），（這些）都在眼前消滅，滅后不再復生。
身滅，指的是欲界的人天二處。欲盡，指的是初禪。苦盡，指的是二禪。極樂，指的是三禪。極舍，指的是四禪以及無色界。這稱為七際。認為七際的事相，都在眼前消滅，不再復生，最終歸於斷滅。
由此推測死後斷滅（乃至），這是死後斷滅的心顛倒論。
△十、計度涅槃（正計、旁計）
又在禪定中的各位善男子（乃至），像這樣循環於五處，就認為是究竟。
轉依，指的是轉生死為涅槃。或者在欲界，領悟圓明之理，於是認為欲界就是轉依之處。或者認為初禪離欲、二禪離苦、三禪極喜、極舍就是轉依之處。這稱為五種涅槃。不知道這些都屬於有漏法，不是無為的果報，不是究竟之處。
由此推測五種現前的涅槃（乃至），（他們）自認為是覺悟的大王，清凈自在。
【English Translation】 English version: Double calculation. Hence, eight irrational views are formed.
Within the Skandha of Form, Sensation, and Conception, seeing 'existence' and 'non-existence' (and so on), they all say that after death there is a state of 'having form' or 'not having form'.
Regarding the three Skandhas (Sensation, Conception, Volition) as extinguished. Although the essence of the 'form' exists, it is not constant and unchanging. In order to maintain the existence of 'form', observing 'non-existence' cannot completely negate it. Arbitrarily grasping a condition, within the four Skandhas (Form, Sensation, Conception, Volition), arbitrarily picking one Skandha.
Furthermore, some people, seeing that the nature of all activities (all changing Dharmas) is shifting and erroneous, develop a penetrating understanding in their minds, believing that 'existence' and 'non-existence' are both unreliable, false, and unreal, leading to a loss of correct judgment.
Activities (諸行) refer to all changing Dharmas. Because they see the Skandha of Volition (行蘊) as shifting and erroneous, without a fixed nature, they develop a wrong understanding, believing that all Dharmas cannot be definitely identified as either 'existence' or 'non-existence'.
From this, they speculate that after death, neither 'existence' nor 'non-existence' is true (and so on), which is the mind's inverted view of 'neither existing nor non-existing' after death.
△ Nine, Speculating on Annihilation (正計, Direct Speculation; 旁計, Indirect Speculation)
Moreover, good men in Samadhi (三摩, concentration) (and so on), these people fall into the seven annihilationist theories.
Seeing the place where the Skandha of Volition (行蘊) ceases moment by moment, they consider it as 'non-existence after non-existence'. Therefore, they speculate wildly that even if they are reborn in the seven realms of humans and gods, they will eventually be annihilated.
Or they think that the body is destroyed, or that desires are exhausted (and so on), (these) are all extinguished before their eyes, and after extinction, they will not be reborn.
The destruction of the body refers to the two realms of humans and gods in the Desire Realm (欲界). The exhaustion of desire refers to the First Dhyana (初禪). The exhaustion of suffering refers to the Second Dhyana (二禪). Extreme bliss refers to the Third Dhyana (三禪). Extreme equanimity refers to the Fourth Dhyana (四禪) and the Formless Realm (無色界). These are called the Seven Terminations (七際). They believe that the phenomena of the Seven Terminations are all extinguished before their eyes and will not be reborn, ultimately returning to annihilation.
From this, they speculate on annihilation after death (and so on), which is the mind's inverted view of annihilation after death.
△ Ten, Speculating on Nirvana (涅槃) (正計, Direct Speculation; 旁計, Indirect Speculation)
Moreover, good men in Samadhi (三摩, concentration) (and so on), in this way, circulating in the five places, they consider it as ultimate.
Transformation and reliance (轉依) refers to transforming Samsara (生死) into Nirvana (涅槃). Or in the Desire Realm (欲界), they realize the principle of perfect enlightenment, and thus consider the Desire Realm as the place of transformation and reliance. Or they think that the First Dhyana (初禪) is the separation from desire, the Second Dhyana (二禪) is the separation from suffering, the Third Dhyana (三禪) is extreme joy, and extreme equanimity is the place of transformation and reliance. These are called the Five Nirvanas. They do not know that these all belong to conditioned Dharmas (有漏法), not the unconditioned result (無為果), not the ultimate place.
From this, they speculate on the five present Nirvanas (and so on), (they) consider themselves to be enlightened kings, pure and free.
標指。
吳興曰。此云心魔。后識陰雲見魔。即煩惱魔也。
△五識陰
阿難彼善男子修三摩地(至)此則名為識陰區宇。
通敘行滅識現也。行為世間遷流之體性。擾動生機之綱紐。補特酬業之深脈。能隱晦性天。馳逸六根。淚擾內湛。為浮根塵究竟樞穴。故行陰盡者。生機綱紐。倏然隳裂。感應懸絕。而性天將大明悟。六根無復馳逸。以不馳逸故。內外湛明。以無樞穴故。人無所入。反動而靜。深之又深。故曰內外。涅槃性天。為五陰所覆。昏如長夜。前三陰盡。如雞初鳴。雖為曙兆。猶沉二陰。精色未分。此行陰盡。如雞后鳴。唯餘一陰。故將大明悟也。受命元由識陰也。以行滅識現故深達。無樞穴故可觀。無遷流故可執。無生機故不召。遂了十方依正皆識所變故。已獲其同。性天精色。雖未明徹。而幽秘之相。已漸發現。此識陰之相也。
若於群召已獲同中(至)顛倒妄想以為其本。
群召同中。即十二類之命元識陰也。若於此中。以定慧力。消磨六門。使根合而不分。界開而不隔。則見聞圓通。六根互用。由是外之世界。內之身心。無復留礙。此識陰盡之相也。性木一真。由塵隔越。性用之間。同異失準。名為命濁。為識陰之體。故識盡則超之識。乃妄覺影明。原無
【現代漢語翻譯】 現代漢語譯本： 標指。
吳興說：『這指的是心魔。後來在識陰的迷霧中見到魔，就是煩惱魔。』
△五識陰
阿難，這位善男子修習三摩地（禪定），直到這裡，就叫做識陰的區域。
總述行陰滅盡，識陰顯現。行陰是世間遷流變化的體性，是擾動生命生機的綱要樞紐，是眾生酬償業報的深層脈絡。它能隱蔽本有的清凈自性，使六根向外馳逐，擾亂內在的清澈明凈，是浮根和塵境相互作用的根本關鍵。所以行陰滅盡，就好像生命生機的綱要樞紐，突然崩裂，感應聯繫斷絕，本有的清凈自性將要大放光明，六根不再向外馳逐。因為不再馳逐，所以內外清澈明亮。因為沒有了關鍵樞紐，人就無從進入，反動歸於寂靜，深之又深。所以說『內外』。涅槃的清凈自性，被五陰所覆蓋，昏暗如漫漫長夜。前三陰滅盡，就像雞初鳴，雖然是黎明的預兆，但仍然沉浸在二之中，色尚未分辨。這行陰滅盡，就像雞第二次鳴叫，只剩下一個識陰，所以將要大放光明。受命的根本原因在於識陰。因為行陰滅盡，識陰顯現，所以能深刻通達。因為沒有了關鍵樞紐，所以可以觀察。因為沒有了遷流變化，所以可以把握。因為沒有了生命生機，所以不再招感。於是了悟十方世界以及眾生的依報和正報，都是識所變現的，已經獲得了與清凈自性相同的體性。雖然清凈自性的精妙光彩，尚未完全明徹，但幽深秘密的相狀，已經逐漸顯現。這就是識陰的相狀。
如果在眾生的招感中，已經獲得了相同的體性，（直到）以顛倒妄想作為它的根本。
眾生的招感和相同的體性，指的是十二類眾生的命根，也就是識陰。如果在這其中，用定慧的力量，消磨六根之門，使根相互融合而不分離，界限打開而不隔絕，就能見聞圓融通達，六根互相作用。由此，外面的世界，內在的身心，不再有任何阻礙。這就是識陰滅盡的相狀。清凈自性本來是真實不虛的，因為被塵境所隔絕，自性的作用，在同與異之間失去了準則，這叫做命濁，是識陰的本體。所以識陰滅盡，就超越了識。識是虛妄覺知的影子光明，本來就
【English Translation】 English version: Reference Point.
Wu Xing said: 'This refers to the mind-demon (xin mo). Later, seeing the demon in the clouds of the Vijnana Skandha (shi yin), it is the Klesha-mara (fan nao mo) [affliction demon].'
△ The Fifth Vijnana Skandha (wu shi yin)
Ananda, that good man cultivates Samadhi (san mo di) [concentration] until here, this is called the realm of the Vijnana Skandha (shi yin qu yu).
A general description of the extinction of the Samskara Skandha (xing yin) and the manifestation of the Vijnana Skandha (shi yin). The Samskara Skandha (xing yin) is the nature of worldly change and flow, the pivotal point that disturbs the vitality of life, and the deep channel for beings to repay karmic debts. It can obscure the inherent pure nature, cause the six senses to wander, disturb the inner clarity, and is the ultimate key point for the interaction of floating roots and dust. Therefore, when the Samskara Skandha (xing yin) is exhausted, it is as if the pivotal point of life's vitality suddenly collapses, the connection of responses is severed, and the inherent pure nature will greatly illuminate, the six senses will no longer wander. Because they no longer wander, the inner and outer are clear and bright. Because there is no key point, people cannot enter, reversing to stillness, deeper and deeper. Therefore, it is said 'inner and outer.' The Nirvana (nie pan) [liberation] pure nature is covered by the Five Skandhas (wu yin), dark as a long night. The extinction of the first three Skandhas (yin) is like the first crowing of a rooster, although it is a sign of dawn, it is still immersed in the two * [not clear], * color is not yet distinguished. This extinction of the Samskara Skandha (xing yin) is like the rooster crowing a second time, with only one Vijnana Skandha (shi yin) remaining, so it will greatly illuminate. The fundamental cause of receiving life lies in the Vijnana Skandha (shi yin). Because the Samskara Skandha (xing yin) is extinguished and the Vijnana Skandha (shi yin) manifests, one can deeply understand. Because there is no key point, it can be observed. Because there is no change and flow, it can be grasped. Because there is no vitality, it is no longer summoned. Thus, one realizes that the ten directions and the beings' dependent and retributive existences are all transformations of the Vijnana (shi), and one has obtained the same nature as the pure nature. Although the subtle radiance of the pure nature is not yet fully clear, the profound and secret appearance has gradually emerged. This is the appearance of the Vijnana Skandha (shi yin).
If, in the summoning of beings, one has already obtained the same nature, (until) taking inverted delusion as its root.
The summoning of beings and the same nature refer to the life root of the twelve categories of beings, which is the Vijnana Skandha (shi yin). If within this, using the power of Samadhi (ding) [concentration] and Prajna (hui) [wisdom], one wears down the gates of the six senses, causing the roots to merge without separating, and the boundaries to open without isolating, then seeing and hearing will be perfectly interconnected, and the six senses will interact with each other. From this, the external world and the internal body and mind will no longer have any obstacles. This is the appearance of the extinction of the Vijnana Skandha (shi yin). The pure nature is originally true and not false, but because it is separated by the dust, the function of the nature loses its standard between sameness and difference, which is called the Turbidity of Life (ming zhuo), and is the substance of the Vijnana Skandha (shi yin). Therefore, when the Vijnana Skandha (shi yin) is exhausted, one transcends the Vijnana (shi). Vijnana (shi) is the shadow of illusory awareness, originally without
自體。由顛倒起。故名罔象虛無顛倒妄想。
△識陰狂解 其目有十
阿難當知是善男子(至)背涅槃城生外道種。
識由行流。故識空則返元。既空行陰。故已滅生滅。尚依識元。故寂滅未圓。而能漸破識陰。消磨六門。故已六知根。㳷合無隔。諸類覺性。通融不二。故能入于圓元。圓元即融根隔。通諸類之識元也。若以此為真所歸地。而立為真因。則墮因所因執。蓋真因非所。有所皆妄。娑毗外道。認阿賴耶識未形之前冥然初相。為所歸真因。正同此也。以心有所得。果有所歸。即因即果。皆墮所妄。所以違圓通背涅槃。今人于真性。輒起識心。計因果生見解。有所得有所歸。皆則得於識元。歸於冥諦而已。
阿難又善男子窮諸行空(至)生大慢天成遍圓種。
執識元為自體。而謂一切眾生自此流出。遂執我能生彼。而實不能。故曰能非能執。摩醯首羅。即色頂魔王也。妄計我能現起無邊眾生。亦能非能之類也。能為心能事果者。依我能為彼依。能成彼事也。大慢即醯羅也。
又善男子窮諸行空(至)背涅槃城生倒圓種。
以識元為所歸依。故疑彼能生我及一切法。遂計生起流出之處。為真常無生之體。此則在生滅中。妄計常住。既惑真不生性。又迷見生滅法。以
【現代漢語翻譯】 現代漢語譯本：自體。由顛倒產生。所以叫做罔象虛無顛倒妄想（指虛幻、不存在的顛倒錯亂的想法）。
△識陰狂解 其目有十
阿難，你應該知道這些善男子（如果執迷不悟），就會背離涅槃之城，產生外道的種子。
識由行陰的流轉而來。所以識陰空了就能返回本元。既然已經空掉了行陰，就是已經滅掉了生滅。但還依賴於識的本元，所以寂滅還不圓滿。但能逐漸破除識陰，消磨六根之門，所以已經使六根知覺，融合無間，各種覺性，通融而不二。所以能夠進入圓元。圓元就是融通根塵間隔，通達各類識的本元。如果把這個當作真正歸宿之地，並且立為真實的因，那就墮入了因和所因的執著。因為真因不是有所得的，凡是有所得的都是虛妄的。娑毗外道，認為阿賴耶識未形成之前的冥然初相，是所歸的真因，正是和這個相同。因為心中有所得，果上有所歸宿，那麼因和果，都墮入了虛妄。所以違背了圓通，背離了涅槃。現在的人對於真性，總是生起識心，計較因果，產生見解，有所得有所歸，都是得於識的本元，歸於冥昧的境地罷了。
阿難，還有這些善男子，窮盡了行陰的空性（如果執迷不悟），就會產生大慢天，成就遍圓的種子。
執著識的本元為自體，並且認為一切眾生都由此流出，於是執著我能生彼，而實際上不能。所以說能非能執。摩醯首羅（Maheśvara，大自在天），就是色界頂天的魔王。妄自認為我能顯現無邊的眾生，也是能非能之類。能為心能事果的人，認為依靠我能作為他們的依靠，能成就他們的事業。大慢就是醯羅（一種傲慢）。
阿難，還有這些善男子，窮盡了行陰的空性（如果執迷不悟），就會背離涅槃之城，產生顛倒圓滿的種子。
把識的本元當作所歸依之處，所以懷疑它能生我以及一切法。於是認為生起流出的地方，是真常無生的本體。這就是在生滅之中，妄自認為常住。既迷惑了真性不生的道理，又迷惑了見分生滅的法相。以
【English Translation】 English version: The self originates from inversion. Therefore, it is called 'illusory, non-existent, inverted, delusional thought' (referring to illusory and non-existent inverted and confused thoughts).
△ Deluded Understanding of the Consciousness Skandha (識陰) - It has ten aspects
Ananda, you should know that these good men (if they are deluded) will turn their backs on the city of Nirvana and generate the seeds of external paths.
Consciousness (識) arises from the flow of the Formations Skandha (行陰). Therefore, when consciousness is empty, it can return to its origin. Since the Formations Skandha has been emptied, it means that birth and death have been extinguished. However, it still relies on the origin of consciousness, so perfect stillness has not been achieved. But it can gradually break through the Consciousness Skandha, wearing down the six sense gates, so it has already made the six senses merge without separation, and all kinds of awakened natures are interconnected and non-dual. Therefore, it can enter the Round Origin (圓元). The Round Origin is the merging of the gaps between the roots and objects, and the understanding of the origins of all kinds of consciousness. If this is taken as the true place of return and established as the true cause, then one falls into the attachment of cause and what is caused. Because the true cause is not something that can be obtained; whatever is obtained is illusory. The Sāṃkhya (娑毗) heretics consider the initial dark appearance before the formation of the Alaya consciousness (阿賴耶識) as the true cause to which one returns, which is exactly the same as this. Because the mind has something to gain and the result has somewhere to return, both cause and effect fall into illusion. Therefore, they violate perfect penetration and turn their backs on Nirvana. Nowadays, people often give rise to consciousness-mind regarding true nature, calculating cause and effect, and generating views, gaining something and returning somewhere, all of which are obtained from the origin of consciousness and returned to the realm of darkness.
Ananda, also, these good men, exhausting the emptiness of all Formations (if they are deluded), will generate the Great Arrogance Heaven (大慢天) and accomplish the seeds of pervasive completeness.
Attaching to the origin of consciousness as the self, and believing that all beings flow out from this, they then cling to 'I can generate them,' but in reality, they cannot. Therefore, it is said 'ability and non-ability attachment.' Maheśvara (摩醯首羅, Great Lord), is the demon king of the peak of the Form Realm. Falsely believing that 'I can manifest boundless beings' is also a kind of 'ability and non-ability.' Those who can make the mind able and the event fruitful believe that relying on me can be their reliance and can accomplish their affairs. Great Arrogance is Hila (a kind of arrogance).
Ananda, also, these good men, exhausting the emptiness of all Formations (if they are deluded), will turn their backs on the city of Nirvana and generate the seeds of inverted completeness.
Taking the origin of consciousness as the place of reliance, they therefore doubt that it can generate me and all dharmas. Thus, they consider the place of arising and outflow as the true, constant, and unarisen essence. This is, within birth and death, falsely believing in permanence. They are both deluded about the truth of non-arising and confused about the appearance of the arising and ceasing of phenomena. They use
非常為常。故名常非常執。既計彼能生我。即與計自在天能生一切者。同由依識元。妄計常住。故曰妄因依心。成妄計果。前計我圓生物。此計彼圓生我。故名倒圓。
又善男子窮諸行空(至)背涅槃城生倒知種。
所知即所觀識陰也。謂識有知。而一切法由知變起。因計知體。圓遍諸法。遂立異解。謂無情遍皆有知。無所揀擇。故曰無擇遍知。此則以無知為知。故名起知無知執。婆吒霰尼二外道也。執一切覺。謂執一切有知也。此謬計圓知。以為因心。則果終虛謬矣。以無知為知。是倒知也。
又善男子窮諸行空(至)背涅槃城生顛化種。
識陰盡者。消磨六門。諸根互用。今此未盡。才得隨順而已。因隨圓互。於是計一切法。皆能圓化。發生勝果。謂火能顯發光明。乃至塵能成就器界。遂則邪求邪觀。勤心崇事。謂能生勝果。而實不能。故名生無生執。即三迦葉波諸外道之儔也。即迷真心。從物求冀。則因果皆妄。顛倒化理。名顛化種。
又善男子窮諸行空(至)背涅槃城生斷滅種。
觀理不實。誤墮虛無。故於圓明性中。計皆空虛。於是滅絕群化。歸於永滅。而不知其非。名歸無歸執。舜若多此云空。言無想舜若。即執空外道也。以執斷空故。圓虛無為之因心。成空亡之
【現代漢語翻譯】 現代漢語譯本： 非常即是常。因此稱之為『常非常執』。既然計較『他』能生『我』，就與計較『自在天』能生一切萬物的人相同，都是由於依附於意識的根本，虛妄地計較常住不變。所以說這是『妄因依心，成妄計果』。前面計較『我』圓滿地產生萬物，這裡計較『他』圓滿地產生『我』，所以稱之為『倒圓』。
『又，善男子，窮盡諸行皆空，（乃至）背離涅槃之城，產生顛倒知見之種子。』
所知，即是所觀的識陰。認為識具有知覺，而一切法由知覺變現而生起。因為計較知覺的本體，圓滿地遍及諸法，於是建立不同的見解，認為無情之物普遍都有知覺，沒有選擇和分別。所以說這是『無擇遍知』。這就是以無知為知，所以稱之為『起知無知執』。婆吒（Vata）和霰尼（Sani）是兩種外道。執著一切覺，就是執著一切都有知覺。這種錯誤地計較圓滿的知覺，作為根本的心，那麼結果終究是虛妄的。以無知為知，是顛倒的知見。
『又，善男子，窮盡諸行皆空，（乃至）背離涅槃之城，產生顛倒變化的種子。』
識陰窮盡的人，能夠消磨六根，諸根互相使用。現在這個人沒有窮盡識陰，只是稍微能夠隨順而已。因為隨順圓滿的互用，於是計較一切法，都能夠圓滿地變化，發生殊勝的結果。認為火能夠顯發光明，乃至塵土能夠成就器世間。於是就邪求邪觀，勤勞用心崇拜侍奉，認為能夠產生殊勝的結果，但實際上不能。所以稱之為『生無生執』。就是三迦葉波（Kasyapa）等外道之流。這是迷惑了真心，從外物那裡尋求希望，那麼原因和結果都是虛妄的，顛倒了變化的道理，稱為『顛化種』。
『又，善男子，窮盡諸行皆空，（乃至）背離涅槃之城，產生斷滅的種子。』
觀察真理不真實，錯誤地墮入虛無。所以在圓明的自性中，計較一切都是空虛的。於是滅絕一切變化，歸於永遠的滅亡，而不知道這是錯誤的，稱之為『歸無歸執』。舜若多（Sunyata），這裡翻譯為空，說的是無想舜若，就是執著空的外道。因為執著斷滅的空，所以以圓滿的虛無作為根本的心，成就空亡的
【English Translation】 English version: 'The non-constant is regarded as constant.' Therefore, it is named 'Grasping the Constant as Non-Constant.' Since they calculate that 'he' can generate 'me,' it is the same as those who calculate that 'Isvara Deva' (自在天, the self-existing god) can generate all things. Both are due to relying on the root of consciousness, falsely calculating permanence. Therefore, it is said, 'Deluded cause relies on the mind, resulting in a deluded calculation of the effect.' Previously, they calculated that 'I' perfectly generates all things; here, they calculate that 'he' perfectly generates 'me.' Therefore, it is called 'Inverted Perfection.'
'Furthermore, good men, exhausting all conditioned phenomena as empty, (up to) turning their backs on the city of Nirvana, give rise to the seeds of inverted knowledge.'
What is known is the Skandha of Consciousness (識陰, the aggregate of consciousness) that is observed. It is believed that consciousness has knowing, and all dharmas arise from the transformations of knowing. Because they calculate the essence of knowing as perfectly pervading all dharmas, they establish different views, believing that insentient things universally have knowing, without selection or discrimination. Therefore, it is said, 'Non-selective pervasive knowing.' This is taking non-knowing as knowing, so it is called 'Grasping Knowing as Non-Knowing.' Vata (婆吒) and Sani (霰尼) are two types of heretics. They grasp onto all awareness, meaning they grasp that everything has awareness. This falsely calculates perfect knowing as the fundamental mind, so the result will ultimately be false. Taking non-knowing as knowing is inverted knowledge.
'Furthermore, good men, exhausting all conditioned phenomena as empty, (up to) turning their backs on the city of Nirvana, give rise to the seeds of inverted transformation.'
Those who have exhausted the Skandha of Consciousness can dissolve the six sense faculties, allowing the faculties to interact. Now, this person has not exhausted the Skandha of Consciousness, but is only slightly able to comply with it. Because of complying with perfect interaction, they calculate that all dharmas can perfectly transform, generating superior results. They believe that fire can manifest light, and even dust can accomplish the realm of vessels. Thus, they seek and observe wrongly, diligently worshiping and serving, believing that it can produce superior results, but in reality, it cannot. Therefore, it is called 'Grasping Production as Non-Production.' This is the like of the three Kasyapas (迦葉波, a family name) and other heretics. This is being deluded by the true mind, seeking hope from external things, so the cause and effect are both false, inverting the principles of transformation, called 'Seeds of Inverted Transformation.'
'Furthermore, good men, exhausting all conditioned phenomena as empty, (up to) turning their backs on the city of Nirvana, give rise to the seeds of annihilation.'
Observing the truth as unreal, they mistakenly fall into emptiness. Therefore, in the perfect and bright nature, they calculate that everything is empty. Thus, they extinguish all transformations, returning to eternal annihilation, without knowing that this is wrong, called 'Grasping Non-Return as Return.' Sunyata (舜若多, emptiness), here translated as emptiness, refers to non-thinking Sunyata, which is the heretic who grasps emptiness. Because they grasp onto annihilation and emptiness, they take perfect emptiness as the fundamental mind, accomplishing the emptiness of
斷果。永滅依。即外道涅槃也。
又善男子窮諸行空(至)背涅槃城生妄延種。
識陰精明。湛不搖處。名之為常。今見其常。乃執色身。同此精圓也。身本無常。實不可貪。以為長久。今堅執著。故云貪非貪執。阿斯陀此云長壽仙。彼雖延常。終歸壞滅。今欲固妄身。以冀長住。則空長勞耳妄延耳。
又善男子窮諸行空(至)背涅槃城生天魔種。
以識陰為命元。而互通三際。以為識陰若盡。我命亦盡。誰證真常。故便於定中。化諸欲境。以留塵勞。不令銷盡。依此邪思。欲證真常。而不知其非。名真非真執。吒枳迦羅能化欲境自娛。即欲頂自在天類也。因此邪思。感生天魔。惟恣塵欲。名熾塵果。
又善男子窮諸行空(至)背涅槃城生纏空種。
命明者。深窮識陰。深明眾生受命因由也。以生滅由識。精粗由業。故依四諦分別抉擇。以苦集為粗偽。以滅道為精真。於是專修道因。求感滅果。以少為足。故居滅即休。斯特聲聞上慢之儔也。此則圓精應為因心。成趣寂之小果。精應者即抉擇粗業。唯求精應。證於偏真。纏空趣寂而已。背清凈道。凈謂常樂我凈之德。四德之中。略舉一耳。
又善男子窮諸行空(至)生覺圓明不化圓種。
融凈覺明。即識精也。雖無
【現代漢語翻譯】 現代漢語譯本：斷果。永滅依。即外道涅槃也（指外道所追求的涅槃，認為斷滅一切就是涅槃）。
又，善男子，窮盡諸行皆空的道理，（乃至）背離真正的涅槃之城，而生出妄想延續的種子。
以識陰為根本，認為湛然不動之處就是常。現在見到這種常，就執著於色身，認為色身也和識陰一樣是精妙圓融的。色身本來就是無常的，實在不值得貪戀，認為它可以長久存在。現在卻堅固地執著它，所以說是貪非貪執。阿斯陀（Asita，長壽仙人）這裡翻譯為長壽仙。他雖然壽命很長，最終還是要壞滅的。現在想要鞏固虛妄的身體，希望它可以長久存在，這只是徒勞而已，是虛妄的延續。
又，善男子，窮盡諸行皆空的道理，（乃至）背離真正的涅槃之城，而生出天魔的種子。
把識陰當作生命的本源，並且認為可以貫通過去、現在、未來三世。認為如果識陰滅盡，我的生命也就滅盡了，誰來證得真常呢？所以就在禪定中，變化出各種慾望的境界，來留住塵勞，不讓它消盡。依靠這種邪思，想要證得真常，卻不知道這是錯誤的，這就是名真非真執。吒枳迦羅（Tāki-kara）能夠變化出慾望的境界來讓自己娛樂，就是欲界頂天的自在天一類。因為這種邪思，感生出天魔，只顧恣意享受塵欲，這就叫做熾塵果。
又，善男子，窮盡諸行皆空的道理，（乃至）背離真正的涅槃之城，而生出纏空的種子。
命明，是指深入研究識陰，深刻明白眾生受命的因由。因為生滅是由識產生的，精粗是由業產生的，所以依據四諦（苦、集、滅、道）分別抉擇，認為苦、集是粗偽的，滅、道是精真的。於是專心修習道因，求感滅果，以少為滿足，所以在證得滅的境界就停止了。斯特（Srotaāpanna）是聲聞中具有上慢心的人。這就是把圓精應當作為因地發心，卻成就了趨向寂滅的小果。精應，就是抉擇粗業，只求精妙的相應，證得偏頗的真理，纏繞于空性而趨向寂滅而已。背離清凈之道，清凈是指常、樂、我、凈的功德。四德之中，這裡只略舉一個。
又，善男子，窮盡諸行皆空的道理，（乃至）生出覺悟圓明而不化生的圓滿種子。
融凈覺明，就是識精。雖然沒有
【English Translation】 English version: 'Severed fruit. Eternal extinction reliance. This refers to the Nirvana of externalists (those who seek Nirvana by believing that the cessation of everything is Nirvana).'
'Furthermore, good man, exhausting all phenomena as empty (up to) turning away from the city of Nirvana, giving rise to the seed of deluded continuation.'
'Taking the Vijnana Skandha (consciousness aggregate) as the source of life, and considering the still and unmoving state as permanence. Now, seeing this permanence, they cling to the physical body, thinking it is as refined and complete as the Vijnana Skandha. The physical body is inherently impermanent and not worth craving, believing it can last forever. Now, they firmly cling to it, hence it is called 'grasping the non-graspable'. Asita (long-lived immortal) here is translated as 'long-lived immortal'. Although he has a long life, he will eventually perish. Now, wanting to solidify the illusory body, hoping it can last forever, it is only in vain, a deluded continuation.'
'Furthermore, good man, exhausting all phenomena as empty (up to) turning away from the city of Nirvana, giving rise to the seed of heavenly demons.'
'Taking the Vijnana Skandha as the origin of life, and believing it can connect the three periods of time (past, present, and future). Thinking that if the Vijnana Skandha is exhausted, my life will also be exhausted, who will then realize true permanence? Therefore, in Samadhi (meditative state), they transform various desire realms to retain the defilements, not allowing them to be extinguished. Relying on this perverse thought, wanting to realize true permanence, but not knowing it is wrong, this is called 'grasping the non-true as true'. Tāki-kara (name of a deity) can transform desire realms to entertain himself, belonging to the category of the Free Heaven of the Summit of Desire Realm. Because of this perverse thought, heavenly demons are born, indulging in defiled desires, this is called 'fruit of blazing defilements'.'
'Furthermore, good man, exhausting all phenomena as empty (up to) giving rise to the seed of entangled emptiness.'
'Life-illumination refers to deeply investigating the Vijnana Skandha, profoundly understanding the causes of sentient beings' lives. Because arising and ceasing are caused by consciousness, and refinement and coarseness are caused by karma, therefore, based on the Four Noble Truths (suffering, accumulation, cessation, path), they distinguish and determine that suffering and accumulation are coarse and false, while cessation and path are refined and true. Therefore, they focus on cultivating the cause of the path, seeking to realize the fruit of cessation, being content with little, so they stop at the attainment of cessation. Srotaāpanna (stream-enterer) is a companion of Sravakas (hearers) with arrogance. This is taking the complete essence that should be the cause for aspiration, but achieving the small fruit of tending towards quiescence. 'Essence-response' is determining coarse karma, only seeking refined response, realizing partial truth, entangled in emptiness and tending towards quiescence. Turning away from the path of purity, purity refers to the virtues of permanence, bliss, self, and purity. Among the four virtues, only one is briefly mentioned here.'
'Furthermore, good man, exhausting all phenomena as empty (up to) giving rise to the complete seed of awakened luminosity that does not transform.'
'Fused pure awakened luminosity is the essence of consciousness. Although without'
惑習。圓融清凈。而未離於識。故名覺明。若以此為深妙。立為果證。則定性緣覺獨覺而已。此即圓覺㳷為因心。成湛明之滯果。湛明即圓融覺明也。所覺止於圓明。識精而定性不回。故名覺圓明不化圓種。以上陳五十魔境。皆是識精。錯解邪悟。未得正見。擬心動念。皆墮其中。雖證緣覺辟支。猶為迷佛菩提。亡失知見。所以覺皇苦口垂慈。剿心辯析。欲人不迷不失也。
阿難如是十種禪那(至)從始成就不遭岐路。
前妨心魔。此妨見魔。
如是法門先過去世(至)究竟修進最後垂範。
△最後請益第三十 微有刪約
阿難重白佛言如佛所說(至)五陰本因同是妄想。
明妄無因。不容計度也。知妄所起。可說因緣。不知所起。因緣何有。況推自然。得非妄計。
△五陰妄本
△一色本堅固
汝體先因父母想生(至)名為堅固第一妄想。
想為虛妄影像。欲愛深脈遺體。自想愛流出。故曰體因父母想生陰心乘想。愛冥求。故曰心於想中傳命。酢梅等說。以驗體因妄結。故與妄理相應。若非妄倫。則妄不能感也。體因想生。心因想起。命因想傳。諸想交固。以成色陰。故名堅固妄想。
△二受本虛明
即此所說臨高想心(至)名為虛
明第二妄想。
臨高空想。而酸澀真受。違順皆妄。而損益現。馳則受陰無體。虛有所明。故名虛明妄想。
△三想本融通
由汝念慮使汝色身(至)名為融通第三妄想。
念慮虛情也。色身實質也。虛實不倫。而能相使者。由想而融也。心生虛像。形取實物。心形異用。而能相應者。由想而通也。至於寤寐擾變。使心隨境。使境隨心。皆融通妄想也。
△四行本幽隱
化理不住運運密移(至)名為幽隱第四妄想。
△五識本罔象
又汝精明湛不搖處(至)第五顛倒微細精想。
若是精真。不容習妄。此破其常也。精謂精明。真謂恒常。何因下示妄習相。昔睹奇物。納種在識。若不受熏。復睹前異。必無記憶。既不忘失。則知中間常為無明。唸唸熏習。熏習即妄。何精真之有乎。似無曰罔。似有曰象。
△五陰邊際
阿難是五受陰五妄想故(至)湛入合湛歸識邊際。
五陰言因界者。本自無界。因妄想因也。
△陰滅次第
此五陰元重疊生起(至)何所不明再此詢問。
識譬則劫波巾也。色譬則最後結也。結依巾有。故生因識起。解因次第。故滅從色除。五陰生起。從細至粗。由迷知有識。乃至由受有色也。滅則從粗
【現代漢語翻譯】 現代漢語譯本： 明第二妄想。
臨高空想。而酸澀真受。違順皆妄。而損益現。馳則受陰無體。虛有所明。故名虛明妄想。
△三想本融通
由汝念慮使汝色身（至）名為融通第三妄想。
念慮虛情也。色身實質也。虛實不倫。而能相使者。由想而融也。心生虛像。形取實物。心形異用。而能相應者。由想而通也。至於寤寐擾變。使心隨境。使境隨心。皆融通妄想也。
△四行本幽隱
化理不住運運密移（至）名為幽隱第四妄想。
△五識本罔象
又汝精明湛不搖處（至）第五顛倒微細精想。
若是精真。不容習妄。此破其常也。精謂精明。真謂恒常。何因下示妄習相。昔睹奇物。納種在識。若不受熏。復睹前異。必無記憶。既不忘失。則知中間常為無明（avidya）。唸唸熏習。熏習即妄。何精真之有乎。似無曰罔。似有曰象。
△五陰邊際
阿難（Ananda）是五受陰五妄想故（至）湛入合湛歸識邊際。
五陰言因界者。本自無界。因妄想因也。
△陰滅次第
此五陰元重疊生起（至）何所不明再此詢問。
識譬則劫波巾也。色譬則最後結也。結依巾有。故生因識起。解因次第。故滅從色除。五陰生起。從細至粗。由迷知有識。乃至由受有色也。滅則從粗
【English Translation】 English version: Clarifying the Second Delusion.
Relying on high-flown empty thoughts, one truly experiences sourness and bitterness. Agreement and disagreement are both delusions, and benefit and harm manifest. If one races about, the feeling aggregate (受陰, shou yin) has no substance; in emptiness, there is something to illuminate. Therefore, it is called the 'Empty Illumination Delusion'.
△ The Three Aggregates are Fundamentally Interfused
Because of your thoughts and considerations, they cause your physical body (to)... it is called the 'Interfused Third Delusion'.
Thoughts and considerations are empty emotions. The physical body is substantial. Emptiness and substance are not alike, yet they can cause each other. This is because of the fusion through thought. The mind generates empty images, and the form takes real objects. The mind and form have different functions, yet they can correspond to each other. This is because of the communication through thought. As for being disturbed and changed in waking and dreaming, causing the mind to follow the environment, and the environment to follow the mind, all are inter-fused delusions.
△ The Four Activities are Fundamentally Hidden
The principles of transformation do not stay, and movement moves secretly (to)... it is called the 'Hidden Fourth Delusion'.
△ The Five Consciousnesses are Fundamentally Vague
Furthermore, your refined brightness is still and unmoving (to)... the 'Fifth Inverted Subtle Refined Thought'.
If it were refined and true, it would not allow the practice of delusion. This refutes its permanence. 'Refined' refers to refined brightness, and 'true' refers to constant permanence. Why then does it show the characteristics of deluded practice below? In the past, having seen strange objects, seeds are stored in consciousness. If it were not subject to influence, upon seeing the previous strangeness again, there would be no memory. Since it is not forgotten, then it is known that in between, there is always ignorance (avidya). Thoughts and thoughts are influenced, and influence is delusion. What refinement and truth is there? Seemingly non-existent is called 'vague', and seemingly existent is called 'image'.
△ The Boundaries of the Five Aggregates
Ananda, because of these five feeling aggregates and five delusions (to)... the pure enters and merges with the pure, returning to the boundary of consciousness.
The five aggregates are spoken of as having boundaries because they are fundamentally without boundaries. The cause is the cause of delusion.
△ The Order of the Extinction of the Aggregates
These five aggregates originally arise in layers (to)... what is not understood, ask again here.
Consciousness is like a 'kalpaka' cloth. Form is like the last knot. The knot depends on the cloth. Therefore, arising is caused by consciousness. Unraveling follows an order. Therefore, extinction is removed from form. The arising of the five aggregates is from subtle to coarse, from delusion knowing there is consciousness, to from feeling there is form. Extinction is then from coarse.
至細。必破色而後受現。乃至破行而後識現也。理則頓悟乘悟並消者。如巾本無。結亦不有也。事非頓除因次第盡者。中根必假漸修也。若因悟忘修。則有解無行。執理迷事。適墮偏邪。終非正修。真三摩地。
汝應將此妄想根元(至)知有涅槃不戀三界。
令以此義自覺覺他。永斷妄元。齊歸正果。
阿難若復有人遍滿十方(至)算數譬喻所不能及。
十波羅夷即十重罪。
阿難若有眾生能誦此經(至)皆大歡喜作禮而去。
大佛頂如來密因修證了義諸菩薩萬行首楞嚴經卷第十(終)
【現代漢語翻譯】 現代漢語譯本： 極其細微之處，也必定要破除色蘊（rupa-skandha，構成物質存在的要素）之後，才能接受顯現。乃至破除行蘊（samskara-skandha，意志和傾向）之後，才能使識蘊（vijnana-skandha，意識）顯現。從理上來說，頓悟可以使乘悟（對頓悟的領悟）一併消除，就像手巾原本沒有，結也不存在一樣。從事上來說，並非頓然去除，而是因為次第修習而逐漸窮盡，中等根器的人必須憑藉漸修。如果因為悟而忘記修，就會有解悟而無實踐，執著于理而迷惑於事，反而會墮入偏頗邪道，終究不是真正的修行，真正的三摩地（samadhi，專注）。
你應該將這妄想的根源（直到）知道有涅槃（nirvana，解脫）而不貪戀三界（trailokya，欲界、色界、無色界）。
讓他們用這個道理自覺覺他，永遠斷除妄想的根源，一同歸於正果。
阿難（Ananda，佛陀的十大弟子之一），如果又有人遍滿十方（直到）算術譬喻所不能及。
十波羅夷（dasaparajika）即十重罪。
阿難，如果有眾生能夠誦讀此經（直到）皆大歡喜，作禮而去。
《大佛頂如來密因修證了義諸菩薩萬行首楞嚴經》卷第十（終）
【English Translation】 English version: Even in the most subtle aspects, one must break through the form skandha (rupa-skandha, the element constituting material existence) before acceptance and manifestation can occur. Even to the point of breaking through the samskara skandha (samskara-skandha, volitions and tendencies) before the vijnana skandha (vijnana-skandha, consciousness) can manifest. In terms of principle, sudden enlightenment can eliminate both the enlightenment and the understanding of enlightenment, just as a towel originally has nothing, and knots do not exist. In terms of practice, it is not a sudden removal, but a gradual exhaustion through sequential cultivation; those of middling capacity must rely on gradual cultivation. If one forgets cultivation because of enlightenment, then there will be understanding without practice, clinging to principle while being deluded by phenomena, and one will fall into biased and deviant paths, ultimately not being true cultivation, true samadhi (samadhi, concentration).
You should take this root of delusion (until) knowing there is nirvana (nirvana, liberation) and not being attached to the three realms (trailokya, the desire realm, the form realm, and the formless realm).
Let them use this meaning to awaken themselves and others, to forever cut off the root of delusion, and together return to the right fruition.
Ananda (Ananda, one of the Buddha's ten principal disciples), if there is someone who fills the ten directions (until) that which cannot be reached by calculation or analogy.
The ten parajikas (dasaparajika) are the ten grave offenses.
Ananda, if there are sentient beings who can recite this sutra (until) all are overjoyed, pay homage, and depart.
The Shurangama Sutra, Volume Ten, on the Secret Cause of the Tathagata's Enlightenment, the Meaning of Cultivation and Verification, and the Myriad Practices of All Bodhisattvas (End)