大方廣圓覺修多羅了義經

Mahāvaipulya Pūrṇabuddha Sūtra Prasannārtha Sūtra

Vastly Expansive Perfect Awakening to Sutra Meaning Sutra

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Based upon the English translation by Peter N. Gregory

大方廣圓覺修多羅了義經

大唐、罽賓三藏佛陀多羅譯

Translated by the Kashmiri Tripiṭaka Master Buddhatrāta during the Tang Dynasty

如是我聞：

Thus have I heard:

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

One time, the Bhagavat entered into the samādhi of the Great Effulgent Treasury of Spiritual Penetration, the resplendent abode maintained by all Tathāgatas, which is the ground of the pure enlightenment of all sentient beings, wherein their minds and bodies are utterly quiescent, in the original state of universal equality, perfectly pervade the ten directions, and accord with nonduality. From the sphere of nonduality, [the Buddha] manifested various pure lands. He was accompanied by one hundred thousand bodhisattva mahāsattvas, who were led by Mañjuśrī Bodhisattva, Universal Worthy Bodhisattva, Universal Eyes Bodhisattva, Diamond Treasury Bodhisattva, Maitreya Bodhisattva, Pure Wisdom Bodhisattva, Mastery of Majestic Virtue Bodhisattva, Discerning Sound Bodhisattva, Purifying Karmic Obstructions Bodhisattva, Universal Enlightenment Bodhisattva, Perfect Enlightenment Bodhisattva, and Foremost of Worthies Bodhisattva. Together with their attendants, they all entered samādhi and dwelled together with the Tathāgata in the Dharma assembly of universal equality.”

Mañjuśrī

於是文殊師利菩薩在大眾中即從座起，頂禮佛足右遶三匝，長跪叉手而白佛言：「大悲世尊！願為此會諸來法眾，說於如來本起清淨因地法行，及說菩薩於大乘中發清淨心，遠離諸病，能使未來末世眾生求大乘者不墮邪見。」作是語已五體投地，如是三請終而復始。

Thereupon, Mañjuśrī Bodhisattva arose from his seat within the great assembly, bowed with his head at the feet of the Buddha, circumambulated him three times, knelt before him with hands clasped at his breast, and addressed the Buddha, saying, “Great Compassionate World-honored One! For the sake of all those who have come to this Dharma assembly, I pray that you will set forth the dharmic practice based on the pure causal ground from which the Tathāgata originally arose, as well as set forth how, within the Great Vehicle, bodhisattvas should give rise to the pure mind in order to remove all illnesses so as to be able to cause future sentient beings during the final age to seek the Great Vehicle and not fall into errant views.” Having spoken these words, he prostrated himself fully. He made his request in this way three times in succession.”

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

At that time, the World-Honored One addressed Mañjuśrī Bodhisattva saying, “Excellent! Excellent! Kulaputra! For the sake of the various bodhisattvas [gathered here], you are thus able to ask about the dharmic practice of the causal ground of the Tathāgata, as well as for the sake of all sentient beings seeking the Great Vehicle during the final age, you are thus able to cause them correctly to adhere to it and not fall into errant views. Now listen carefully to what I shall expound to you.” Then Mañjuśrī Bodhisattva, delighted to receive the teaching, listened silently along with the great assembly.

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

“Kulaputra! The supreme Dharma King has a great dhāraṇī gate called ‘Perfect Enlightenment,’ from which flows all purity, suchness, awakening (bodhi), nirvana, and pāramitās to instruct bodhisattvas. The causal ground from which all Tathāgatas originally arise is wholly based on perfectly illuminating the pure character of enlightenment, which is forever cut off from ignorance, and thereupon realizing the Way of the Buddha. “What is ignorance? Kulaputra! All sentient beings, from beginningless time, have been given over to all kinds of inverted views, like people who are lost without any sense of direction, delusively mistaking the four great elements as the attributes of their own body and the six types of sense objects as the attributes of their own mind. They are like people with an eye disease who, when they look at the sky, see a flower or a second moon. Kulaputra! There is really no flower in the sky; the disease is delusive attachment. Because of delusive attachment, not only are beings deluded about the nature of empty space itself but they are also deluded about the place from which the flower really is born. Due to such delusive imputation, beings revolve within the cycle of birth and death. Hence [this condition] is referred to as ignorance. Kulaputra! This ignorance has no real essence of its own but is like a person seen in a dream: even though he seems to be present during the dream, upon awakening he cannot be apprehended anywhere. Or it is like [illusory] flowers seen in the sky: although they disappear into empty space, it cannot be said that there is a definite place into which they disappear. Why? Because there is no place from which they are born. All sentient beings delusively perceive what is not born in terms of birth and extinction. Hence they are said to revolve within the cycle of birth and death. Kulaputra! Since those who cultivate perfect enlightenment based on the causal ground of the Tathāgata know that everything is like a flower seen in the sky, there is no revolving within the cycle; nor is there any body or mind to experience birth and death. It is not by our effort that birth and death do not exist; it is by their inherent nature that they do not exist. The awareness that perceives their unreality is also like empty space. Even the very understanding that everything is like empty space has the character of a flower seen in the sky. Still, one cannot say that there is no reality to that awareness. It transcends both existence and nonexistence. Therefore [such awareness] is said to accord with pure enlightenment. Why? Because it has the nature of empty space; because it is never disturbed; because there is no arising or perishing in the tathāgatagarbha; because there is no perception; and because it is like the nature of the Dharmadhātu, which is utterly perfected and thoroughly pervades the ten directions. Therefore it is called the dharmic practice of the causal ground. If bodhisattvas base themselves on this understanding, they will generate the pure mind within the Great Vehicle, and if sentient beings during the final age practice in accord with this understanding, they will not fall into errant views.”

爾時，世尊欲重宣此義而說偈言：

At that time the World-Honored One, wanting to restate his meaning, uttered this verse:

文殊汝當知，　　 一切諸如來，　 從於本因地，　　 皆以智慧覺，　 了達於無明。　　

Mañjuśrī, you should know that Each and every Tathāgata From the original causal ground They are all awakened by wisdom And thoroughly penetrate ignorance.

知彼如空花，　 即能免流轉，　　 又如夢中人，　 醒時不可得。

Understanding ‘that’ is like a flower in the sky, They are able to escape the ever-flowing cycle. Or like someone seen in a dream, Upon awakening, they cannot be apprehended.

覺者如虛空，　 平等不動轉，　　 覺遍十方界，　 即得成佛道。

Enlightenment is like empty space, Universally equal and unmovable, Enlightenment pervading the ten directions One attains realization of the Buddha Way.

眾幻滅無處，　 成道亦無得，　　 本性圓滿故。

The various illusions vanish into nowhere, In realizing the Way there is also nothing attained, Because its original nature is perfectly complete.

菩薩於此中，　　 能發菩提心，　 末世諸眾生，　　 修此免邪見。

Within this bodhisattvas Are able to generate the mind of bodhi, And sentient beings in the final age Cultivate this, avoiding errant views.

Samantabhadra

於是普賢菩薩在大眾中即從座起，頂禮佛足右遶三匝，長跪叉手而白佛言：「大悲世尊！願為此會諸菩薩眾，及為末世一切眾生修大乘者，聞此圓覺清淨境界，云何修行？世尊！若彼眾生，知如幻者，身心亦幻，云何以幻還修於幻？若諸幻性，一切盡滅，則無有心，誰為修行？云何復說修行如幻？若諸眾生本不修行，於生死中常居幻化，曾不了知如幻境界，令妄想心云何解脫？願為末世一切眾生，作何方便漸次修習，令諸眾生永離諸幻。」作是語已五體投地，如是三請終而復始。

Thereupon Samantabhadra Bodhisattva (’Universal Worthy‘) arose from his seat within the great assembly, bowed with his head at the feet of the Buddha, circumambulated him three times, knelt before him with hands clasped at his breast, and addressed the Buddha saying, “Great Compassionate World-Honored One! I pray that, for the sake of the bodhisattvas in this assembly as well as for all sentient beings who cultivate the Great Vehicle during the final age, you will explain how they should practice when they learn of the pure sphere of perfect enlightenment. World-Honored One! If those sentient beings realize that everything is like an illusion and that their bodies and minds are also illusory, then how can they remedy illusion by means of illusion? When everything that has the nature of illusion is utterly extinguished, then there is no longer any mind—who, then, can engage in practice? How can you then talk about cultivating [the samādhi wherein everything is seen to be] like an illusion? Yet if sentient beings never engaged in practice but remained within their illusory projections within birth and death, never realizing the sphere where everything is seen to be like an illusion, then how could they ever free themselves from delusive thoughts? For the sake of all sentient beings during the final age, I pray that you will devise some expedients and gradual practices to enable them to cut off all illusions forever.” Having spoken these words, he prostrated himself fully with five points to the ground. He made his request in this way three times in succession.”

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

At that time the World-Honored One addressed Samantabhadra Bodhisattva, saying, “Excellent! Excellent! Kulaputra! For the sake of the bodhisattvas as well as sentient beings in the final age you are thus able to [inquire about] cultivating the bodhisattva samādhi wherein everything is seen to be like an illusion, so as to enable sentient beings to succeed in freeing themselves from illusions by gradually progressing through expedient methods. Now listen carefully to what I shall expound to you.”

Then Samantabhadra Bodhisattva, delighted to receive the teaching, listened silently along with the great assembly.

「善男子！一切眾生種種幻化，皆生如來圓覺妙心，猶如空花從空而有，幻花雖滅空性不壞；眾生幻心還依幻滅，諸幻盡滅覺心不動。依幻說覺亦名為幻，若說有覺猶未離幻，說無覺者亦復如是。是故，幻滅名為不動。善男子！一切菩薩及末世眾生，應當遠離一切幻化虛妄境界，由堅執持遠離心故，心如幻者亦復遠離，遠離為幻亦復遠離，離遠離幻亦復遠離，得無所離即除諸幻。譬如鑽火兩木相因，火出木盡灰飛煙滅；以幻修幻亦復如是，諸幻雖盡不入斷滅。善男子！知幻即離，不作方便；離幻即覺，亦無漸次。一切菩薩及末世眾生依此修行，如是乃能永離諸幻。」

“Kulaputra! The various illusory projections of all sentient beings are all born from the perfectly enlightened marvelous mind of the Tathāgatas, just as flowers in the sky come into being out of emptiness. Even though the illusory flowers disappear, the nature of the sky is unimpaired. The illusory minds of sentient beings, however, are extinguished by recourse to illusion; when all illusions have been thoroughly extinguished, the enlightened mind is immovable. If enlightenment is explained by recourse to illusion, that is also said to be an illusion. If one claims that there is enlightenment, that [position] is still not yet free from illusion. To claim that there is no enlightenment is also an illusion. Therefore, the extinction of illusions is designated as being immovable. Kulaputra! all bodhisattvas and sentient beings in the final age should transcend all illusory projections and unreal objects. Because they firmly cling to the awareness of transcending, [the awareness that] the mind is like an illusion should also be transcended. Even this transcending is illusory and must also be transcended. And even the transcending of the transcending of illusions must also be transcended. Only when there is nothing to transcend are illusions removed. Remedying illusion by means of an illusion is like rubbing sticks together to make fire: with the two sticks serving as cause to one another, flames burst forth, the sticks are consumed, their ashes fly away, and the smoke disappears, [leaving nothing behind]. Although all illusions are exhausted, nothing enters into extinction. Kulaputra! Since knowing illusion is transcending it, there is no need expedient means. Since freeing oneself from illusion is enlightenment, there is also no gradual progression. If all bodhisattvas and sentient beings in the final age practice in accord with this [teaching], they will be able to transcend all illusions forever.”

爾時，世尊欲重宣此義而說偈言：

At that time the World-Honored One, wanting to restate his meaning, uttered this verse:

普賢汝當知，　　 一切諸眾生，　 無始幻無明，　　 皆從諸如來，　 圓覺心建立。　　

Samantabhadra, you should know Each and every sentient being’s Beginningless illusory ignorance Is completely from the Tathāgatas, Established on the basis of the perfectly enlightened mind

猶如虛空花，　 依空而有相，　　 空花若復滅，　 虛空本不動。

Just as flowers in the sky Have characteristics dependent upon space, When the flower’s in the sky disappear, Empty space is fundamentally immovable.

幻從諸覺生，　 幻滅覺圓滿，　　 覺心不動故。　

Illusion arises from enlightenment, Once illusions are extinguished, enlightenment is completely perfect Because the enlightened mind is immovable.

若彼諸菩薩，　　 及末世眾生，　 常應遠離幻，　　 諸幻悉皆離。　

All those bodhisattvas As well as sentient beings in the final age Should always be far removed from illusion, Being utterly free of all illusions.

如木中生火，　　 木盡火還滅，　 覺則無漸次，　　 方便亦如是。」

Like fire arising from wood, When the wood is exhausted, the flames are then extinguished. In enlightenment there is thus no gradual progress, Expedient means are also like this.

Samantacakṣus

於是普眼菩薩在大眾中即從座起，頂禮佛足右遶三匝，長跪叉手而白佛言：「大悲世尊！願為此會諸菩薩眾及為末世一切眾生，演說菩薩修行漸次，云何思惟？云何住持？眾生未悟作何方便普令開悟？世尊！若彼眾生無正方便及正思惟，聞佛如來說此三昧心生迷悶，則於圓覺不能悟入。願興慈悲，為我等輩及末世眾生假說方便。」作是語已五體投地，如是三請終而復始。

Then Samantacakṣus Bodhisattva (’Universal Eye’) arose from his seat within the great assembly, bowed with his head at the feet of the Buddha, circumambulated him three times, knelt before him with hands clasped at his breast, and addressed the Buddha, saying, “Great Compassionate World-Honored One! I pray that for the sake of the bodhisattvas in this assembly as well as for all sentient beings in the final age you will explain the gradual course of the bodhisattva’s practice. How should they think about it? How should they uphold it? What expedient means [of practice] have you devised for those sentient beings who are not yet enlightened so as to universally enable them to awaken their understanding? World-Honored One! If those sentient beings lack the proper expedient means and the proper way of thinking, when they hear the Buddha Tathāgata set forth this samādhi, their minds will give rise to delusion and distress, and they will not be able to enter enlightened understanding in regard to perfect enlightenment. I pray that you will bestow your compassion both on us and on sentient beings in the final age and provisionally set forth the expedient means [of practice].” Having spoken these words, he prostrated himself fully. He made his request in this way three times in succession.

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

At that time the World-Honored One addressed Samantacakṣus Bodhisattva, saying, “Excellent! Excellent! Kulaputra! For the sake of the bodhisattvas and sentient beings in the final age you are thus able to inquire about how one should think about and uphold the Tathāgata’s gradual course of practice, as well as ask me to provisionally explain the various expedient means [of practice]. Now listen carefully to what I shall expound to you.”

Then Samantacakṣus Bodhisattva, delighted to receive the teaching, listened silently along with the great assembly.”

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

“Kulaputra! If those novice bodhisattvas and sentient beings in the final age want to seek the Tathāgata’s pure, perfectly enlightened mind, they must properly direct their thought and transcend all illusions. First, relying on the Tathāgata’s śamatha practice, they must firmly uphold the prohibitory precepts, peacefully abide within the assembly at large, and sit in meditation in a quiet room. They should constantly reflect, ‘This present body of mine is a coming together of the four great elements. That is to say, hair, nails, teeth, skin, flesh, sinews, bones, marrow, brains, and all such filthy matter derive from the element of earth; spittle, mucus, pus, blood, sweat, saliva, phlegm, tears, vital essence, excrement, and urine all derive from the element of water; bodily warmth derives from the element of fire; and bodily movement derives from the element of wind. Since the four great elements are independent of one another, where could the delusory body exist right now?’ Thus we know that in the end this body is without substance, a coming together [of various components] to take on form, and that in reality it is tantamount to an illusory projection. When the four elements provisionally combine, the six senses delusively appear. When the six senses and four great elements internally and externally combine together, cognized objects delusively appear. When they conglomerate within, a cognizing subject seems to exist, which is provisionally designated as mind. Kulaputra! This unreal mind would not be able to exist were it not for the six types of sense objects. When the four great elements break up, there are no sense objects that can be apprehended. When the cognized objects among them return to their separate components, disperse, and disappear, then in the end there is no cognizing mind that can be perceived.

「善男子！彼之眾生幻身滅故幻心亦滅，幻心滅故幻塵亦滅，幻塵滅故幻滅亦滅，幻滅滅故非幻不滅；譬如磨鏡垢盡明現。善男子！當知身心皆為幻垢，垢相永滅十方清淨。善男子！譬如清淨摩尼寶珠，映於五色隨方各現，諸愚癡者見彼摩尼實有五色。善男子！圓覺淨性現於身心隨類各應，彼愚癡者說淨圓覺實有如是，身心自相亦復如是；由此不能遠於幻化。是故我說身心幻垢，對離幻垢說名菩薩；垢盡對除，即無對垢及說名者。

“Kulaputra! Because the illusory body of those sentient beings is extinguished, their illusory minds are also extinguished. Because their illusory minds are extinguished, illusory sense objects are also extinguished. Because illusory sense objects are extinguished, the extinction of illusion is also extinguished. Because the extinction of illusion is extinguished, that which is not illusory is not extinguished. It is like polishing a mirror: when the dust is removed, its luminosity is manifested. Kulaputra! You should realize that the body and mind are altogether illusory dust, and that when the characteristic of dust is extinguished forever, all within the ten directions is pure. Kulaputra! It is like a pure maṇi jewel reflects the five colors as they appear before it, but the ignorant see the maṇi jewel as really having five colors. Kulaputra! In the same way, the pure nature of perfect enlightenment manifests the body and mind [of sentient beings] according to their particular type, but the ignorant claim that pure, perfect enlightenment really has the inherent characteristic of such body and mind. Due to this [misapprehension], sentient beings are unable to transcend their illusory projections. For this reason I say that the body and mind are illusory dust. It is in terms of transcending dust that I define the bodhisattva. When the dust is removed and its corresponding cognition is eliminated, there is neither a counterpart to dust nor anything that can be spoken of.”

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

“Kulaputra! As soon as these bodhisattvas and sentient beings in the final age have realized that everything is an illusion and thus have extinguished all representations, they thereupon gain unbounded purity, and the emptiness of unlimited space is manifested throughout their awareness. Because enlightenment is perfectly radiant, the mind is pure. Because the mind is pure, visual objects are pure. Because visual objects are pure, the eyes are pure. Because the eyes are pure, visual consciousness is pure. Because consciousness is pure, auditory objects are pure. Because auditory objects are pure, the ears are pure. Because the ears are pure, auditory consciousness is pure. Because the consciousness is pure, tactile objects are pure. The same analysis also applies for nose, tongue, body, and consciousness. Kulaputra! Because the sense organs are pure, visual objects are pure. Because form is pure, auditory objects are pure. The same also holds for olfactory, gustatory, tactile, and mental objects. Son of good family, because the six types of sense objects are pure, the element of earth is pure. Because earth is pure, the element of water is pure. The same also holds for the elements of fire and wind. Kulaputra! Because the four elements are pure, the twelve sense spheres (āyatanas), eighteen sense elements (dhātus), and twenty-five modes of existence are pure. Because they are pure, the ten powers, four fearlessnesses, four-fold unobstructed wisdom, the Buddha’s eighteen uncommon dharmas, and the thirty-seven aids to enlightenment are pure, and this analysis extends all the way to the purity of all the eighty-four thousand dhāraṇī gates. Kulaputra! Because all reality is in its nature pure, the entire body is pure. Because the entire body is pure, multitudinous bodies are pure. Because multitudinous bodies are pure, everything is likewise pure, including the perfect enlightenment of all sentient beings in the ten directions. Kulaputra! Because an entire world-system is pure, multitudinous world-systems are pure. Because multitudinous worlds are pure, then, in the same way, everything fully encompassing the three worlds throughout all space is universally equal, pure, and immovable.”

「善男子！虛空如是平等不動，當知覺性平等不動；四大不動故，當知覺性平等不動；如是乃至八萬四千陀羅尼門平等不動，當知覺性平等不動。善男子！覺性遍滿清淨不動。圓無際故，當知六根遍滿法界；根遍滿故，當知六塵遍滿法界；塵遍滿故，當知四大遍滿法界；如是乃至陀羅尼門遍滿法界。善男子！由彼妙覺性遍滿故，根性、塵性無壞無雜；根、塵無壞故，如是乃至陀羅尼門無壞無雜；如百千燈光照一室，其光遍滿無壞無雜。善男子！覺成就故，當知菩薩不與法縛，不求法脫，不厭生死，不愛涅槃，不敬持戒，不憎毀禁，不重久習，不輕初學。何以故？一切覺故，譬如眼光曉了前境，其光圓滿得無憎愛，何以故？光體無二無憎愛故。

“Kulaputra! Since space is universally equal and immovable, you should know that the nature of enlightenment is universally equal and immovable. Because the four great elements are immovable, you should know that the nature of enlightenment is universally equal and immovable. In this way, since everything including the eighty-four thousand dhāraṇī gates is universally equal and immovable, you should know that the nature of enlightenment is universally equal and immovable. Kulaputra! Because the nature of enlightenment is all-pervading, pure, undisturbed, perfect, and without limit, you should know that the six senses pervade the entire Dharmadhātu. Because the six senses are all-pervasive, you should know that the six types of sense objects pervade the entire Dharmadhātu. Because the six types of sense objects are all-pervasive, you should know that the four great elements pervade the Dharmadhātu. In the same way everything, including the eighty-four thousand dhāraṇī gates, pervades the entire Dharmadhātu. Kulaputra! Because the nature of subtle enlightenment is also all-pervasive, the nature of the senses and the nature of their objects encounter no impairment and no adulteration. Because the senses and their objects are without impairment, in the same way nothing, including the eighty-four thousand dhāraṇī gates, impairs or adulterates anything else. It is like hundreds or thousands of lamps, whose light illuminates a single room: their light pervades everywhere without impairment and without adulteration. Kulaputra! Because their enlightenment is fully realized, you should know that the bodhisattva is neither bound by the Dharma nor seeks liberation from the Dharma; Neither loathes samsara nor cherishes nirvana; neither respects those who uphold the precepts nor despises those who violate the prohibitions; neither values seasoned practitioners nor looks down on beginners. Why? Because all are enlightened. It is like the light of the eyes that apprehends the objects before them. The light is perfectly pervasive and attains the condition of being without likes and dislikes. Why? Because the essence of the light, being nondual, is without likes and dislikes.”

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

“Kulaputra! As for those bodhisattvas and sentient beings in the final age who would cultivate this mind and attain full realization, there is neither cultivation nor full realization in regard to this teaching. Perfect enlightenment shines everywhere, is quiescence, and is nondual. Within it the hundreds of thousands of myriads of millions of buddha lands, whose incalculable, inexpressible number is more numerous than the grains of sand in the Ganges River, randomly appear and disappear like illusory flowers in the sky, are neither identical to nor distinct from one another, and are neither bound nor liberated. When one first realizes that from the very beginning sentient beings have already attained buddhahood, samsara and nirvana seem like last night’s dream. Kulaputra! Because they are like last night’s dream, you should know that both samsara and nirvana neither arise nor perish, neither come nor go; that that which is realized has neither gain nor loss, neither acceptance nor rejection; and that the one who realizes this neither arises nor ceases, neither abides nor perishes. Since there is neither subject nor object in this realization, in the end there is neither realization nor realizer, and the entire Dharma-nature is universally equal and unimpaired. Kulaputra! If those bodhisattvas practice like this, gradually advance like this, think like this, carry on like this, practice expedient means like this, develop their enlightened understanding like this, and seek the Dharma like this, they will be without delusion or distress.”

爾時，世尊欲重宣此義而說偈言：

At that time the World-honored One, wanting to restate his meaning, uttered this verse:

普眼汝當知，　　 一切諸眾生，　 身心皆如幻，　　 身相屬四大，　 心性歸六塵。　　

Samantacakṣus, you should know Each and every sentient being’s Body and mind are totally illusory The characteristics of the body belong to the four great elements, The nature of the mind derives from the six dusts (sense objects).

四大體各離，　 誰為和合者？　　 如是漸修行，　 一切悉清淨。　　

Since in essence the four great elements are distinct from one another, Who could constitute the one who holds them together? If one gradually practices in this way, Everything in its entirety will become pure.

不動遍法界，　 無作止任滅，　　 亦無能證者。　

Immovable throughout the Dharmadhātu, Without doing, stopping, baring, or extinguishing, And without there be anyone who realizes it.

一切佛世界，　　 猶如虛空花，　 三世悉平等，　　 畢竟無來去。　

All buddha lands Are like illusory flowers in the sky, The Triple Realm is universally equal And in the end without coming and going.

初發心菩薩，　　 及末世眾生，　 欲求入佛道，　　 應如是修習。

Newly initiated bodhisattvas And sentient beings in the final age Wishing to seek entrance to the Buddha Way, Should train in this way

Vajragarbha

於是金剛藏菩薩在大眾中即從座起，頂禮佛足右遶三匝，長跪叉手而白佛言：「大悲世尊！善為一切諸菩薩眾宣揚如來圓覺清淨大陀羅尼因地法行漸次方便，與諸眾生開發蒙昧；在會法眾承佛慈誨，幻翳朗然，慧目清淨。世尊！若諸眾生本來成佛，何故復有一切無明？若諸無明眾生本有，何因緣故，如來復說本來成佛？十方異生本成佛道，後起無明；一切如來，何時復生一切煩惱？唯願不捨無遮大慈，為諸菩薩開祕密藏，及為末世一切眾生，得聞如是修多羅教了義法門永斷疑悔。」作是語已五體投地，如是三請終而復始。

Then Vajragarbha Bodhisattva (’Vajra Treasury’) arose from his seat within the great assembly, bowed with his head at the feet of the Buddha, circumambulated him three times, knelt before him with hands clasped at his breast, and addressed the Buddha, saying, “Great Compassionate World-Honored One! Well have you set forth for the assembly of all bodhisattvas the purity of the Tathāgata’s perfect enlightenment, the great dhāraṇī, the dharmic practice of the causal ground, and the gradual expedient means, dispelling the darkness of all sentient beings. The Dharma assembly gathered here has received the Buddha’s compassionate instruction, the illusory film has been cleared away from its eyes, and its eye of wisdom is clear and pure. World-Honored One! If all sentient beings have already attained buddhahood from the very beginning, how do they once again come to have all forms of ignorance? If sentient beings have ignorance from the very beginning, for what reason does the Tathāgata also say that they have already attained buddhahood from the beginning? If the diverse beings throughout the ten directions have already attained the Buddha Way from the very beginning and only later give rise to ignorance, then when will all the Tathāgatas once again give rise to all forms of defilement? I only pray that you will not abandon your unrestricted great compassion; and that, for the sake of the bodhisattvas, you will open up the secret treasury; and that, for the sake of all sentient beings in the final age, you will enable them to hear the Dharma gate of ultimate meaning like that of the teaching of this sutra so as to forever cut off doubts and regrets.” Having spoken these words, he prostrated himself fully. He made his request in this way three times in succession.”

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

At that time the World-honored One addressed Vajragarbha Bodhisattva, saying, “Excellent! Excellent! Kulaputra! For the sake of bodhisattvas and sentient beings in the final age, you are thus able to ask about the Tathāgata’s profound, secret, ultimate expedient, which is the bodhisattva’s supreme instruction, the ultimate meaning of the Great Vehicle that is able to cause all bodhisattvas practicing throughout the ten directions, as well as all sentient beings in the final age, to attain resolute faith and cut off doubts and regrets. Now listen carefully to what I shall expound to you.”

Then Vajragarbha Bodhisattva, delighted to receive the teaching, listened silently along with the great assembly.

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

“Kulaputra! All worlds begin and end, are born and perish, have a before and after, come into existence and go out of existence, coalesce and disperse, arise and cease. Thoughts follow one another in succession, going and coming in a ceaseless cycle. The sundry forms of grasping and rejecting are all within cyclic existence. If one were to discern perfect enlightenment without having left cyclic existence, then the nature of perfect enlightenment would be the same as the ever-flowing cycle. If one were to escape from cyclic existence, then there would be no place where [perfect enlightenment] could exist. For example, it is like moving the eyes [back and forth rapidly,] thus making the calm [surface of] water appear to be stirred up [into waves]. Or it is like holding the eyes steady and whirling a flame around [so that it appears to form a ring]. It is also the same in the case of the moon seeming to move when clouds fly past it, or the shore seeming to shift [when seen] from a moving boat. Kulaputra! As long as the movements [of thought] have not yet ceased, its objects cannot be made to stand still. How much less possible is it for the defiled mind revolving in the cycle of birth and death while it is still not yet pure to contemplate the perfect enlightenment of the Buddha and to not revolve again? Therefore you gave rise to your three doubts.”

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

“Kulaputra! Take the example of a film over the eyes that causes one delusively to perceive a flower in the sky. Once the illusory film has been removed, it is impossible to ask, ‘Now that this film has been extinguished, when will it arise again?’ Why? Because the two things, the film and flower, do not depend on one another. Again, it is like the flower in the sky: once it disappears into the sky it is impossible to ask, ‘When will empty space give rise to flowers in the sky again?’ Why? Because from the beginning the sky contains no flowers, and they are not subject to arising and disappearing. Samsara and nirvana are the same as arising and disappearing, and the perfect radiance of marvelous enlightenment is different from the flowers and films. Kulaputra! You should realize that empty space is neither something that sometimes exists nor something that sometimes does not exist. How even more true is this in the case of the Tathāgata, whose according with perfect enlightenment constitutes the fundamental nature of the universal equality of empty space [that pervades everywhere].”

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

“Kulaputra! It is like the smelting of gold ore: the gold does not come into existence by smelting. Once the gold has been extracted, it does not again become ore. Even after an unimaginably long time has passed, the nature of the gold will not deteriorate. One should not say that it was not perfectly present from the very beginning. The perfect enlightenment of the Tathāgata is also like this. Kulaputra! in the marvelous, perfectly enlightened mind of all Tathāgatas, from the very beginning there is neither bodhi nor nirvana, neither the attaining of buddhahood nor the not attaining of buddhahood, and neither the delusive cycle of existence nor the absence of cyclic existence.

「善男子！但諸聲聞所圓境界身心語言皆悉斷滅，終不能至彼之親證所現涅槃，何況能以有思惟心測度如來圓覺境界。如取螢火燒須彌山，終不能著；以輪迴心生輪迴見，入於如來大寂滅海，終不能至。是故我說一切菩薩及末世眾生，先斷無始輪迴根本。善男子！有作思惟從有心起，皆是六塵，妄想緣氣，非實心體，已如空花。用此思惟辨於佛境，猶如空花復結空果，展轉妄想無有是處。善男子！虛妄浮心多諸巧見，不能成就圓覺方便。如是分別，非為正問。」

“Kulaputra! Since the sphere perfected by the śrāvakas—in which body, speech, and mind have been utterly eradicated—can never reach the nirvana that is revealed in personal realization, how much less could it use the thinking mind to comprehend the sphere of the Tathāgata’s perfect enlightenment? Just as if one were to use the glimmer of a firefly to try to light up Mount Sumeru, one would never be able to illuminate it, so if one uses the mind caught in cyclic existence and gives rise to views conceived in terms of cyclic existence to try to enter into the great quiescent sea of the Tathāgata, one would never be able to succeed. Therefore I say that all bodhisattvas and sentient beings in the final age must first cut off the root of the beginningless cycle of existence. Kulaputra! The occurrence of such thoughts arises from mental activity. In all cases they belong to the six types of sense objects, that which is cognized by delusive thoughts, and are not the true mind itself. They are like flowers in the sky. Using such thinking to try to discern the sphere of buddhahood is no more possible than a flower in the sky forming a fruit in the sky. Proliferating delusive thoughts can never grasp it. Kulaputra! The unreal volatile mind, being replete with specious views, is not able to consummate the expedients of perfect enlightenment. Discriminating in this manner is not the correct gate.”

爾時，世尊欲重宣此義而說偈言：

At that time the World-honored One, wanting to restate his meaning, uttered this verse:

金剛藏當知，　　 如來寂滅性，　 未曾有終始。

Vajragarbha, you should know, The nature of the Tathāgata’s utter quiescence Has never had an end nor a beginning.

若以輪迴心，　 思惟即旋復，　　 但至輪迴際，　 不能入佛海。　　

If one uses the mind caught in cyclic existence To try to conceive of it, one only becomes further caught in the cycle, And one only reaches the limit of cyclic existence And cannot enter the ocean of buddhahood.

譬如銷金鑛，　 金非銷故有，　　 雖復本來金，　 終以銷成就，　　 一成真金體，　 不復重為鑛。

It’s like smelting gold ore - The gold is not produced by smelting. Even though the gold exists from the very beginning, It is by smelting that it is refined. When the essence of true gold is made uniform, It does not again become ore.

生死與涅槃，　 凡夫及諸佛，　　 同為空花相。　

Samsara and nirvana, Ordinary people and buddhas, Share the same characteristics as a flower in the sky.

思惟猶幻化，　　 何況詰虛妄？　 若能了此心，　　 然後求圓覺。」

Since thinking is just an illusory projection, How could one ever hope to understand by fabricating a further unreality? If one is able to discern this mind, Only then can one seek perfect enlightenment.

Maitreya

於是彌勒菩薩在大眾中即從座起，頂禮佛足右遶三匝，長跪叉手而白佛言：「大悲世尊！廣為菩薩開祕密藏，令諸大眾深悟輪迴、分別邪正，能施末世一切眾生無畏道眼，於大涅槃生決定信，無復重隨輪轉境界起循環見。世尊！若諸菩薩及末世眾生，欲遊如來大寂滅海，云何當斷輪迴根本？於諸輪迴有幾種性？修佛菩提幾等差別？迴入塵勞，當設幾種教化方便度諸眾生？唯願不捨救世大悲，令諸修行一切菩薩及末世眾生，慧目肅清照曜心鏡，圓悟如來無上知見。」作是語已五體投地，如是三請終而復始。

Then Maitreya Bodhisattva arose from his seat within the great assembly, bowed with his head at the feet of the Buddha, circumambulated him three times, knelt before him with hands clasped at his breast, and addressed the Buddha, saying, “Great Compassionate World-Honored One! You have opened wide the secret treasury for bodhisattvas, enabling the great assembly to have a profound understanding of cyclic existence and to discriminate [between] errant and true. Well are you able to bestow the fearless eye of the Way on all sentient beings in the final age, so that they may generate resolute faith in great nirvana and may never again follow objects within the revolving cycle and give rise to endlessly revolving views. World-Honored One! If bodhisattvas and sentient beings in the final age want to enjoy the freedom of the great sea of quiescence, how should they cut off the root of cyclic existence? How many different types of beings are there within cyclic existence? What are the different kinds of practice for cultivating the enlightenment (bodhi) of the Buddha? When entering back into the cycle of affliction, how many kinds of expedient teaching means for liberating sentient beings should [the bodhisattva] set up? I only pray that you will not abandon your world-saving great compassion so as to enable all bodhisattvas and sentient beings in the final age who are engaged in religious practice to make their eye of wisdom majestically pure, illuminate the mirror of the mind, and be perfectly enlightened about the supreme understanding and vision of the Tathāgata.” Having spoken these words, he prostrated himself fully. He made his request in this way three times in succession.

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

At that time the World-Honored One addressed Maitreya Bodhisattva saying, “Excellent! Excellent! Kulaputra! For the sake of bodhisattvas and sentient beings in the final age, you are thus able to ask about the Tathāgata’s profound, secret, and subtle meaning so as to enable bodhisattvas to purify their eye of wisdom and to enable all sentient beings in the final age to cut off cyclic existence forever, have their minds be enlightened to true reality, and be fully endowed with the patient tolerance of the birthlessness [of all things] (anutpattikadharmakṣānti). Now listen carefully to what I shall expound to you.”

Then Maitreya Bodhisattva, delighted to receive the teaching, listened silently along with the great assembly.

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

“Kulaputra! From beginningless time all sentient beings experience cyclic existence because of craving and desire. All of the different forms of life in various worlds—whether born of egg, womb, moisture, or through transformation (i.e., the four modes of birth)—receive their proper life form through lustful desires. Thus you should realize that craving is the fundamental root of cyclic existence. The formation of desires augments the nature of craving, and thus is able to cause the uninterrupted continuation of birth and death. Desire is born from craving, life is born from desire, and sentient beings’ craving and life in turn are based on the root of desire. Craving and desire are the cause [of life], and craving and life are the result [of desire]. Aversion and attraction arise from desiring objects. When objects oppose what the mind craves, hate and envy arise, which generate various actions, which in turn thus lead to birth in hell (naraka) or as a hungry ghost (preta). If one realizes that desires should be renounced, and one desires to renounce the paths [of birth] governed by karma, rejecting evil and delighting in good, one will appear as a heavenly being (deva) or as a human being. Again, if one forsakes craving and delights in renunciation because one realizes that craving should be loathed, one only nurtures the root of craving. Although one thereupon realizes the rewards of increasing meritorious conditioning, the sagely path is not completed because all [these rewards still] involve revolving within cyclic existence. Therefore sentient beings who desire to be liberated from birth and death and to escape from cyclic existence should first cut off desire and extirpate craving.”

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

“Kulaputra! The manifestation of bodhisattvas in the world through transformation is not rooted in craving. It is just out of compassion to cause [sentient beings] to abandon craving that they enter into birth and death by seeming to rely on desires. If all sentient beings in the final age are able to abandon desires, cast off likes and dislikes, cut off cyclic existence forever, and diligently seek the realm of the perfect enlightenment of the Tathāgatas, they will become enlightened to the intrinsic purity of their minds.”

「善男子！一切眾生由本貪欲，發揮無明顯出五性，差別不等；依二種障，而現深淺。云何二障？一者理障礙正知見，二者事障續諸生死。云何五性？善男子！若此二障未得斷滅名未成佛；若諸眾生永捨貪欲，先除事障未斷理障，但能悟入聲聞、緣覺，未能顯住菩薩境界。善男子！若諸末世一切眾生，欲泛如來大圓覺海，先當發願勤斷二障，二障已伏即能悟入菩薩境界；若事、理障已永斷滅即入如來微妙圓覺，滿足菩提及大涅槃。善男子！一切眾生皆證圓覺，逢善知識依彼所作因地法行，爾時修習便有頓漸；若遇如來無上菩提正修行路，根無大小皆成佛果；若諸眾生雖求善友遇邪見者，未得正悟，是則名為外道種性，邪師過謬，非眾生咎。是名眾生五性差別。

“Kulaputra! All sentient beings, from taking desire as the root and so aggravating ignorance, manifest five natures, whose distinct qualities are not the same. Depending on the two kinds of obstructions, their [capacities] may appear deep or shallow. What are the two obstructions? The first is the obstruction of principle, which obstructs true knowing and seeing. The second is the obstruction of phenomena, which continues birth and death. What are the five natures? Kulaputra! The condition in which these two obstructions have not yet been thoroughly cut off is referred to as not yet having realized buddhahood. If sentient beings are to get rid of desires once and for all, they must first remove the obstruction of phenomena. Until they have cut off the obstruction of principle they can only realize the realms of śrāvakas and pratyekabuddhas but not that of bodhisattvas. Kulaputra! If all sentient beings in the final age want to enjoy the vast ocean of the Tathāgatas’ perfect enlightenment, they must first generate the vow to diligently strive to cut off the two obstructions. Once the two obstructions are subdued, they will be able to realize the realm of bodhisattvas. When the obstructions of principle and phenomena have finally been thoroughly cut off, they will then enter into the subtle perfect enlightenment of the Tathāgatas and completely realize bodhi and great nirvana. Kulaputra! All sentient beings without exception will realize perfect enlightenment. When they meet a good friend (kalyāṇamitra) and rely on the dharmic practice of the causal ground taught by him, there will be sudden and gradual [aspects] in their approach to practice. If they encounter the path of the true practice of the unsurpassed enlightenment (bodhi) of the Tathāgata, all will attain buddhahood regardless of whether their capacities are great or small. If sentient beings encounter someone with errant views in their quest for a good friend, they will never attain true enlightenment— that is a case of what is referred to as heterodox nature. The errors of the false teacher are not the fault of sentient beings. These are referred to as the differences in the five natures of sentient beings.”

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

“Kulaputra! Just making use of expedient means coming from their great compassion, bodhisattvas enter various worlds to enlighten those who do not understand. They even manifest themselves in sundry forms in adverse and favorable conditions, work together with [sentient beings], and through their teaching enable [sentient beings] to realize buddhahood. All [these feats] are based on the power of their beginningless pure vows. If all sentient beings in the final age are to give rise to the supreme aspiration for great perfect enlightenment (bodhicitta), they must generate the pure great vow of the bodhisattva. They should say: ‘May I now abide with the perfect enlightenment of the Buddha, seek out good friends, and not associate with [followers] of heterodoxy and the two vehicles.’ Engaging in practice based on their vow, they will gradually cut off obstructions. When their obstructions are exhausted, their vow will be fulfilled, and they will ascend to the pure Dharma palace of liberation and realize the splendid citadel of great perfect enlightenment.”

爾時，世尊欲重宣此義而說偈言：

At that time the World-honored One, wanting to restate his meaning, uttered this verse:

彌勒汝當知，　　 一切諸眾生，　 不得大解脫，　　 皆由貪欲故，　 墮落於生死。　　

Maitreya, you should know, Each and every sentient beings’ Not having attained great liberation Is entirely because of desire; Thus they have fallen into birth and death.

若能斷憎愛，　 及與貪瞋癡，　　 不因差別性，　 皆得成佛道。　　

If they are able to cut off likes and dislikes, As well as greed, anger, and delusion, They will no longer be bound by their distinct natures, And will succeed in completing the Buddha Way.

二障永銷滅，　 求師得正悟，　　 隨順菩提願，　 依止大涅槃。　　

The two obstructions will then be eliminated forever. They should seek a teacher to gain true understanding, Follow their bodhisattva vow, And abide in great nirvana.

十方諸菩薩，　 皆以大悲願，　　 示現入生死。　

All bodhisattvas in the ten directions In reliance on their great compassionate vow Manifest themselves within birth and death,

現在修行者，　　 及末世眾生，　 勤斷諸愛見，　　 便歸大圓覺。

Appearing before practitioners And sentient beings in the final age To encourage them to cut off views based on craving And to return to great perfect enlightenment.

Viśuddhimati?

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

Then Pure Wisdom (Viśuddhimati?) Bodhisattva arose from his seat within the great assembly, bowed with his head at the feet of the Buddha, circumambulated him three times, knelt before him with hands clasped at his breast, and addressed the Buddha, saying, “Great Compassionate World-Honored One! You have amply set forth for us such inconceivable things that have never been seen or heard before. Having received the Buddha’s skillful guidance, our bodies and minds are now calm and composed, and we have gained great benefit. For the sake of the Dharma assembly that has come here, I pray that you will further expound the nature of the perfectly consummated enlightenment of the Dharma King. How are the realizations and attainments of all sentient beings, bodhisattvas, and World-honored Tathāgatas to be distinguished? [May your answer] cause sentient beings in the final age to hear this sagely teaching, to follow it, to awaken their understanding of it, and to gradually enter into it.” Having spoken these words, he prostrated himself fully. He made his request in this way three times in succession.”

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

At that time the World-Honored One addressed Pure Wisdom Bodhisattva, saying, “Excellent! Excellent! Kulaputra! For the sake of bodhisattvas and sentient beings in the final age, you are thus able to inquire of the Tathāgata about the distinctions among the gradual stages. Now listen carefully to what I shall expound to you.”

Then Pure Wisdom Bodhisattva, delighted to receive the teaching, listened silently along with the great assembly.

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

“Kulaputra! The intrinsic nature of perfect enlightenment is not a [distinct] nature, and yet [each of] those [distinct] natures have it. It arises in accordance with various natures, but it can neither be gained nor realized. Within the true characteristic of reality there are really neither bodhisattvas nor sentient beings. Why? Because bodhisattvas and sentient beings are altogether illusory projections. When illusory projections are extinguished, there is no one to gain or realize it. Just as the eye cannot see itself, so the nature is itself universally equal without there being anything that is universally equal. When sentient beings are deluded they are not yet able to extinguish all their illusory projections, and distinctions are then apparent among their delusive achievements in regard to whether they are extinguished or not yet extinguished. If they gain accordance with the Tathāgata’s utter quiescence, then there is really neither any quiescence nor anyone who is quiescent.”

「善男子！一切眾生從無始來由妄想我及愛我者，曾不自知念念生滅，故起憎愛，耽著五欲；若遇善友教令開悟淨圓覺性發明起滅，即知此生性自勞慮。若復有人勞慮永斷得法界淨，即彼淨解為自障礙，故於圓覺而不自在。此名凡夫隨順覺性。

“Kulaputra! Due to their delusive conception of self and their self-love from beginningless time, all sentient beings have never themselves known that they appear and disappear moment of thought after moment of thought. Therefore they give rise to likes and dislikes and become indulgently attached to the five desires. If they meet a good friend, whose instruction causes them to awaken their understanding of the nature of pure, perfect enlightenment and generate understanding of their appearing and disappearing, they then know that the very nature of this birth consists of anxiety. If, again, there is someone who cuts off anxiety forever, he gains the purity of the Dharmadhātu. Because such an understanding of purity itself constitutes an obstacle, one is not free in regard to perfect enlightenment. This is what is meant by an ordinary person according with the nature of enlightenment.”

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

“Kulaputra! All bodhisattvas regard such understanding as an obstacle. Even though they cut off the obstacle of understanding, they still abide in that awareness. Their awareness of this obstacle is an obstacle, and they are not free. This is what is meant by bodhisattvas who have not yet entered into the higher stages (bhūmis) according with the nature of enlightenment.”

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

“Kulaputra! Having illumination and having awareness are both called obstructions. Therefore, when the bodhisattva is always aware and does not abide anywhere, illumination and illuminator are simultaneously quiescent. Just as in the case of a person cutting off his own head, once it is cut off there is no one left to cut it off, so in the case of obstructions themselves being extinguished by the obstructed mind, once the obstructions are eliminated there is no longer anyone left to eliminate them. The teaching of the sutras are like a finger pointing to the moon: once one sees the moon, one clearly knows that in the end the finger is not the moon. The multifarious teachings of all Tathāgatas in instructing bodhisattvas are also like this. This is what is meant by the bodhisattva who has entered the higher stages according with the nature of enlightenment.”

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

“Kulaputra! All obstructions are identical with ultimate enlightenment. Whether one maintains concentration or loses it, there is nothing that is not liberated. Fulfilling the Dharma and violating the Dharma are both termed nirvana. Wisdom and delusion are permeated by prajñā. The Dharma that is realized by bodhisattvas and the heterodox is equally bodhi. Ignorance and suchness do not belong to different realms. Cultivating the precepts (śīla), meditation (samādhi), and wisdom (prajñā), as well as indulging in lust, anger, and foolishness, are altogether the practice of purity. Sentient beings and their lands are the same as the one Dharma-nature (dharmatā). The dungeons of hell and the palaces of heaven are wholly the Pure Land. Whether one has the nature or lacks the nature one equally realizes the Buddha Way. All defilements are in the end liberation. When the oceanlike wisdom of the Dharmadhātu fully illumines the various characteristics, they are seen to be like empty space. This is what is meant by the Tathāgata’s according with the nature of enlightenment.”

「善男子！但諸菩薩及末世眾生，居一切時不起妄念，於諸妄心亦不息滅，住妄想境不加了知，於無了知不辨真實。彼諸眾生聞是法門，信解受持不生驚畏。是則名為隨順覺性。善男子！汝等當知！如是眾生已曾供養百千萬億恒河沙諸佛及大菩薩，植眾德本；佛說是人名為成就一切種智。」

“Kulaputra! Bodhisattvas as well as sentient beings in the final age should never give rise to delusive thought. Nor should they put a stop to delusive mental activity. Abiding in the objects of delusive thought they do not increase their clear understanding, and without clear understanding they do not discern true reality (bhūtatathatā). Sentient beings’ hearing this Dharma Door, believing it, understanding it, and upholding it without generating alarm is what is meant by according with the nature of enlightenment. Kulaputra! You should know that such sentient beings have already made offerings to hundreds of thousands of myriads of millions of buddhas and bodhisattvas more numerous than the sands of the Ganges River and have planted virtuous roots. The Buddha explains that these people are said to have completely realized the wisdom embracing all modes.”

爾時，世尊欲重宣此義而說偈言：

At that time the World-honored One, wishing to restate his meaning, uttered this verse:

清淨慧當知，　　 圓滿菩提性，　 無取亦無證，　　 無菩薩眾生。　

Pure Wisdom, you should know, The nature of perfectly consummated bodhi Has neither attainment nor realization, Neither bodhisattvas nor sentient beings.

覺與未覺時，　　 漸次有差別，　 眾生為解礙，　　 菩薩未離覺。　

Yet between enlightenment and non-enlightenment There are distinctions in the gradual stages. Sentient beings are obstructed by understanding, And bodhisattvas have not yet freed themselves from that awareness.

入地永寂滅，　　 不住一切相，　 大覺悉圓滿，　　 名為遍隨順。

Entering the higher stages, they are eternally quiescent And no longer abide in characteristics. The perfect consummation of great enlightenment Is called pervasive accordance.　

末世諸眾生，　　 心不生虛妄，　 佛說如是人，　　 現世即菩薩。　

When sentient beings in the final age Do not give rise to unreality in their minds, The Buddha says that such people Appear in the world as bodhisattvas.

供養恒沙佛，　　 功德已圓滿，　 雖有多方便，　　 皆名隨順智。」

Having made offerings to buddhas as numerous as the sand grains of the Ganges, Their merit is perfectly consummated. Even though they employ many expedient means, They are all said to accord with wisdom.

Mastery of Majestic Virtue

於是威德自在菩薩在大眾中即從座起，頂禮佛足右遶三匝，長跪叉手而白佛言：「大悲世尊！廣為我等分別如是隨順覺性，令諸菩薩覺心光明承佛圓音，不因修習而得善利。世尊！譬如大城外有四門，隨方來者非止一路，一切菩薩莊嚴佛國及成菩提非一方便。唯願世尊！廣為我等宣說一切方便漸次，并修行人總有幾種？令此會菩薩及末世眾生求大乘者，速得開悟，遊戲如來大寂滅海。」作是語已五體投地，如是三請終而復始。

Then Mastery of Majestic Virtue Bodhisattva arose from his seat within the great assembly, bowed with his head at the feet of the Buddha, circumambulated him three times, knelt before him with hands clasped at his breast, and addressed the Buddha, saying, “Great Compassionate World-Honored One! You have fully distinguished for us the ways in which the different natures accord with enlightenment, thus causing bodhisattvas, their enlightened minds effulgent, to receive the Buddha’s perfect voice and gain excellent benefit without depending on practice. World-Honored One! Just as one may approach a great walled city, with four gates on the outside, from different directions without being limited to a single road, so all bodhisattvas’ adornment of their buddha lands as well as their realization of bodhi is not restricted to a single expedient mean. World-Honored One! I pray that you will fully expound for us the gradual stages of all of the expedient means together with all the different types of practitioners, so that the bodhisattvas gathered here as well as those sentient beings seeking the Great Vehicle in the final age may quickly develop their understanding and disport themselves in the Tathāgata’s great ocean of utter quiescence.” Having spoken these words, he prostrated himself fully. He made his request in this way three times in succession.

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

At that time the World-Honored One addressed Mastery of Majestic Virtue Bodhisattva, saying, “Excellent! Excellent! Kulaputra! For the sake of bodhisattvas and sentient beings in the final age, you are thus able to inquire of the Tathāgata about such gradual stages. Now listen carefully to what I shall expound to you.”

Then Mastery of Majestic Virtue Bodhisattva, delighted to receive the teaching, listened silently along with the great assembly.

「善男子！無上妙覺遍諸十方出生如來，與一切法同體平等，於諸修行實無有二。方便隨順其數無量，圓攝所歸，循性差別當有三種。

“Kulaputra! Unsurpassed subtle enlightenment pervades all ten directions, produces Tathāgatas, and has the same essence as and is universally equal with all dharmas. In reality there is no duality in regard to various practices, but in accordance with expediency their number is without limit. Fully encompassing the various inclinations of beings in accord with the distinctions in their natures, there are three general types.

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

[1] “Kulaputra! If bodhisattvas have an insight into pure, perfect enlightenment and, with their purely enlightened minds, take calming as their practice, then, by letting their thoughts settle, they become aware of the agitation of consciousness. When wisdom born of calmness is produced, the objects of body and mind are accordingly extinguished forever, and then they are able internally to generate tranquility and composure. Because of this tranquility, the mind of the Tathāgatas throughout the ten directions is manifest within them as an image in a mirror. This expedient is called śamatha.”

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

[2] “Kulaputra! If bodhisattvas have an insight into pure, perfect enlightenment and, with their purely enlightened mind, understand that the nature of consciousness together with the senses and their objects are all caused by illusory projections, then they will generate illusions in order to remove what is illusory, and by transforming illusions they will enlighten illusory beings. Because they generate illusions they are able internally to develop great compassion and composure. All bodhisattvas will gradually advance by following this practice of generating illusions. Because the viewing of illusions is not the same as the illusions, and because the viewing of illusion is wholly an illusion, the characteristics of illusion are severed forever. The subtle practice brought to perfection by those bodhisattvas is like the earth germinating sprouts. This expedient method is called samāpatti (’attainment’).”

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

[3] “Kulaputra! If bodhisattvas have an insight into pure, perfect enlightenment and, with their purely enlightened minds, neither grasp illusory projections nor the characteristic of calming, then they will clearly understand that the body and mind are both obstructions. The illumination that is without awareness does not depend on obstructions and attains forever the sphere that goes beyond obstructions and non-obstructions. Freely utilizing the world along with their body and mind, they dwell within the defiled world like the sound reverberating from within a bell. When the defilements and nirvana no longer impede one another, then they are able internally to develop utter quiescence and composure. Accordance with subtle enlightenment is the realm of utter quiescence, which cannot be reached by self and other, body and mind; sentient beings and life are all floating thoughts. This expedient method is called dhyāna.”

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

“Kulaputra! These three Dharma Doors are all methods for drawing close to and according with perfect enlightenment. All Tathāgatas within the ten directions realize buddhahood by means of them, and the sundry expedient means of the bodhisattvas within the ten directions, whatever their similarities and differences, all make use of these three kinds of effort. If you attain perfect realization, that is identical with my perfect enlightenment. Kulaputra! If someone practices the sagely way and teaches the consummation of the hundreds of thousands of myriads of millions of fruits of the arhat and pratyekabuddha, that is not as good as someone who hears this unobstructed Dharma Door of perfect enlightenment and in an instant accords with its practice.”

爾時，世尊欲重宣此義而說偈言：

At that time the World-honored One, wanting to restate his meaning, uttered this verse:

威德汝當知，　　 無上大覺心，　 本際無二相，　　 隨順諸方便，　 其數即無量。　　

[Mastery of] Majestic Virtue, you should know, Although the supreme great enlightened mind Is in its original state nondual, The expedient methods for according with it Are limitless in number.

如來總開示，　 便有三種類，　　 寂靜奢摩他，　 如鏡照諸像；　

But when the Tathāgata synoptically sets them forth, There are three general types: Tranquil śamatha, Which Is like an image reflected in a mirror.　

如幻三摩提，　 如苗漸增長；　　 禪那唯寂滅，　 如彼器中鍠。　

Samāpatti, wherein everything is seen to be like an illusion, Is like sprouts gradually growing; The utter quiescence of dhyāna Is like the sound reverberating from within a bell.　

三種妙法門，　 皆是覺隨順，　　 十方諸如來，　 及諸大菩薩，　　 因此得成道。

These three types of subtle Dharma Door All accord with enlightenment. The Tathāgatas of the ten directions As well as the great bodhisattvas Succeed in realizing the Way by relying on them.　

三事圓證故，　　 名究竟涅槃。

The perfect realization of these three activities Is referred to as ultimate nirvana.

Discerning Sound

於是辯音菩薩在大眾中即從座起，頂禮佛足右遶三匝，長跪叉手而白佛言：「大悲世尊！如是法門甚為希有！世尊！此諸方便一切菩薩於圓覺門有幾修習？願為大眾及末世眾生，方便開示令悟實相。」作是語已五體投地，如是三請終而復始。

Then Discerning Sound Bodhisattva arose from his seat within the great assembly, bowed with his head at the feet of the Buddha, circumambulated him three times, knelt before him with hands clasped at his breast, and addressed the Buddha, saying, “Great Compassionate World-Honored One! A Dharma Door such as this is exceedingly rare. World-Honored One! How many of these expedient means should bodhisattvas practice in regard to the Door of perfect enlightenment? I pray that for the sake of the great assembly as well as sentient beings in the final age you will expediently reveal them so as to cause them to understand true reality.” Having spoken these words, he prostrated himself fully. He made his request in this way three times in succession.

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

At that time the World-honored One addressed Discerning Sound Bodhisattva, saying, “Excellent! Excellent! Kulaputra! For the sake of the great assembly as well as sentient beings in the final age you asked the Tathāgata about such practices. Now listen carefully to what I shall expound to you.”

Then Discerning Sound Bodhisattva, delighted to receive the teaching, listened silently along with the great assembly.

「善男子！一切如來圓覺清淨本無修習及修習者，一切菩薩及末世眾生依於未覺幻力修習，爾時便有二十五種清淨定輪：

“Kulaputra! The perfect enlightenment of all Tathāgatas is pure, and from the beginning there is neither practice nor practitioner. However, since all bodhisattvas as well as sentient beings in the final age are not yet enlightened and practice under the sway of illusion, there are then twenty-five methods of the pure meditation.

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

[1] “If bodhisattvas just take up the practice of utmost calming and through the efficacy of calming forever cut off the defilements, fully consummate realization, and thereupon enter nirvana without arising from their seats, these bodhisattvas are said to cultivate śamatha solely.”

「若諸菩薩唯觀如幻，以佛力故變化世界種種作用，備行菩薩清淨妙行，於陀羅尼不失寂念及諸靜慧，此菩薩者，名單修三摩鉢提。

[2] “If bodhisattvas just discern that everything is like an illusion, use the power of the Buddha to transform the world, fully practice the pure and subtle practice of the bodhisattva in their manifold activities, and never lose their tranquil concentration and calm wisdom in regard to dhāraṇīs, those bodhisattvas are said to cultivate samāpatti solely.”

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

[3] “If bodhisattvas just extinguish illusions, do not make use of their [transformative] activities, cut off defilements for themselves, and, once their defilements are completely cut off, realize true reality, those bodhisattvas are said to cultivate dhyāna solely.”

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

[4] “If bodhisattvas first take up the practice of utmost calming, use their minds of calm wisdom to illuminate illusions, and thereupon give rise to bodhisattva practice, those bodhisattvas are said to cultivate śamatha first and to cultivate samāpatti afterward.”

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

[5] “If bodhisattvas, by their calm wisdom, realize the nature of utmost calmness and thereupon cut off defilements and forever escape from birth and death, those bodhisattvas are said to cultivate śamatha first and to cultivate dhyāna afterward.”

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

[6] “If bodhisattvas, by means of their calm wisdom, then manifest sundry transformations through the efficacy of illusion to liberate sentient beings, and finally cut off defilements and enter utter quiescence, those bodhisattvas are said to cultivate śamatha first, to cultivate samāpatti next, and to cultivate dhyāna afterward.

 「若諸菩薩以至靜力斷煩惱已，後起菩薩清淨妙行度諸眾生；此菩薩者，名先修奢摩他，中修禪那，後修三摩鉢提。

[7] “If bodhisattvas use the power of utmost calming to cut off defilements, and later generate the pure and subtle practices of the bodhisattva to liberate sentient beings, those bodhisattvas are said to cultivate śamatha first, to cultivate dhyāna next, and to cultivate samāpatti afterward.

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

[8] “If bodhisattvas use the efficacy of their utmost calming to cut off defilements in their minds and also to liberate sentient beings and to establish realms, those bodhisattvas are said to cultivate śamatha first and then to cultivate samāpatti and dhyāna together.

 「若諸菩薩以至靜力資發變化，後斷煩惱；此菩薩者，名齊修奢摩他、三摩鉢提，後修禪那。

[9] “If bodhisattvas use the efficacy of their utmost calming supplemented by their generating transformations, and later cut off defilements, those bodhisattvas are said to cultivate śamatha and samāpatti together and to cultivate dhyāna afterward.

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

[10] “If bodhisattvas use the efficacy of their utmost calming supplemented by utter quiescence, and later generate activities to transform the world, those bodhisattvas are said to cultivate śamatha and dhyāna together and to cultivate samāpatti afterward.

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

[11] “If bodhisattvas use the efficacy of transformation in accord with sundry circumstances and then take up utmost calming, those bodhisattvas are said to cultivate samāpatti first and to cultivate śamatha afterward.”

「若諸菩薩以變化力種種境界，而取寂滅；此菩薩者，名先修三摩鉢提，後修禪那。

[12] “If bodhisattvas use the efficacy of their transformations in sundry realms and then take up utter quiescence, those bodhisattvas are said to cultivate samāpatti first and to cultivate dhyāna afterward.”

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

[13] “If bodhisattvas use the efficacy of their transformations to carry out buddha deeds, abide in utmost calming, and then cut off defilements, those bodhisattvas are said to cultivate samāpatti first, to cultivate śamatha next, and to cultivate dhyāna afterward.”

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

[14] “If bodhisattvas use the efficacy of their transformations to function without obstruction, and by cutting off defilements abide in utmost calming, those bodhisattvas are said to cultivate samāpatti first, to cultivate dhyāna next, and to cultivate śamatha afterward.”

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

[15] “If bodhisattvas use the efficacy of their transformations to function expediently, and accord with utmost calming and utter quiescence together, those bodhisattvas are said to cultivate samāpatti first and then to cultivate śamatha and dhyāna together.”

「若諸菩薩以變化力種種起用，資於至靜，後斷煩惱；此菩薩者，名齊修三摩鉢提、奢摩他，後修禪那。

[16] “If bodhisattvas use the efficacy of their transformations to give rise to sundry functions supplemented by utmost calming, and later cut off defilements, those bodhisattvas are said to cultivate samāpatti and śamatha together and to cultivate dhyāna afterward.”

「若諸菩薩以變化力資於寂滅，後住清淨，無作靜慮；此菩薩者，名齊修三摩鉢提、禪那，後修奢摩他。

[17] “If bodhisattvas use the efficacy of their transformations supplemented with utter quiescence, and later abide in purity without creating thoughts of calming, those bodhisattvas are said to cultivate samāpatti and dhyāna together and to cultivate śamatha afterward.”

「若諸菩薩以寂滅力而起至靜，住於清淨；此菩薩者，名先修禪那，後修奢摩他。

[18] “If bodhisattvas use the efficacy of their utter quiescence, and then give rise to utmost calming and abide in purity, those bodhisattvas are said to cultivate dhyāna first and to cultivate śamatha afterward.”

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

[19] “If bodhisattvas use the efficacy of their utter quiescence, and then give rise to activities and accord with peaceful functioning in all spheres, those bodhisattvas are said to cultivate dhyāna first and to cultivate samāpatti afterward.”

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

[20] “If bodhisattvas use the manifold nature of the efficacy of their utter quiescence itself, abide in calm reflection, and then give rise to transformations, those bodhisattvas are said to cultivate dhyāna first, to cultivate śamatha next, and to cultivate samāpatti afterward.”

「若諸菩薩以寂滅力無作自性起於作用，清淨境界歸於靜慮；此菩薩者，名先修禪那，中修三摩鉢提，後修奢摩他。

[21] “If bodhisattvas use the unconditioned nature of the efficacy of utter quiescence itself, give rise to the pure realm of activity, and then return to calm reflection, those bodhisattvas are said to cultivate dhyāna first, to cultivate samāpatti next, and to cultivate śamatha afterward.”

「若諸菩薩以寂滅力種種清淨，而住靜慮起於變化；此菩薩者，名先修禪那，齊修奢摩他、三摩鉢提。

[22] “If bodhisattvas use the manifold purity of the efficacy of utter quiescence, and then abide in calm reflection and give rise to transformations, those bodhisattvas are said to cultivate dhyāna first and then to cultivate śamatha and samāpatti together.”

「若諸菩薩以寂滅力資於至靜，而起變化；此菩薩者，名齊修禪那、奢摩他，後修三摩鉢提。

[23] “If bodhisattvas use the efficacy of their utter quiescence supplemented by utmost calming, and then give rise to transformations, those bodhisattvas are said to cultivate dhyāna and śamatha together and to cultivate samāpatti afterward.”

「若諸菩薩以寂滅力資於變化，而起至靜清明境慧；此菩薩者，名齊修禪那、三摩鉢提，後修奢摩他。

[24] “If bodhisattvas use the efficacy of their utter quiescence supplemented by their transformations, and then give rise to the wisdom of the sphere of utmost calming and clear illumination, those bodhisattvas are said to cultivate dhyāna and samāpatti together and cultivate śamatha afterward.”

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

[25] “If bodhisattvas use the wisdom of perfect enlightenment to completely embrace everything, and in their natures and characteristics there is nothing that is separate from the nature of enlightenment, those bodhisattvas are said to perfectly cultivate the nature of the three types of contemplation themselves and be in accord with purity.”

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

“Kulaputra! These are the names of the twenty-five methods of the bodhisattva; all bodhisattvas practice in this way. When bodhisattvas as well assentient beings in the final age rely on these methods, they should maintain the practice of purity, concentrated stillness, and profound reflection. After beseeching the mercy [of the buddhas] and confessing and repenting their transgressions [before them] for three weeks, they should put a sign for each of the methods on twenty-five tallies, wholeheartedly implore [the buddhas for guidance,] and pick one at random. According to the instruction on their tally, they will then know whether [their practice] is sudden or gradual. If a single thought of doubt or remorse occurs, then they will not fully realize the practice.”

爾時，世尊欲重宣此義而說偈言：

At that time the World-honored One, wanting to restate his meaning, uttered this verse:

辯音汝當知，　　 一切諸菩薩，　 無礙清淨慧，　　 皆依禪定生。　

Discerning Sound, you should know, Each and every bodhisattva With unobstructed, pure wisdom Entirely depends on the concentration that generates.

所謂奢摩他，　　 三摩提禪那，　 三法頓漸修，　　 有二十五種。　

What are referred to as śamatha, Samāpatti, and dhyāna, In the sudden and gradual cultivation of these three dharmas There are twenty-five permutations.

十方諸如來，　　 三世修行者，　 無不因此法，　　 而得成菩提；　

Among the Tathāgatas in the ten directions And practitioners in the three worlds There are none who do not base themselves on these dharmas To succeed in realizing bodhi;

唯除頓覺人，　　 并法不隨順。　

Except for those who are suddenly enlightened And those who do not accord with the Dharma.

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

If all bodhisattvas As well as sentient beings in the final age Always maintain these methods, Accord with them, diligently practice them, And rely on the power of the great compassion of the Buddha, It will not be long before they realize nirvana.

Purifying Karmic Obstructions

於是淨諸業障菩薩在大眾中即從座起，頂禮佛足右繞三匝，長跪叉手而白佛言：「大悲世尊！為我等輩廣說如是不思議事一切如來因地行相，令諸大眾得未曾有，覩見調御歷恒沙劫勤苦境界，一切功用猶如一念，我等菩薩深自慶慰。世尊！若此覺心本性清淨，因何染污，使諸眾生迷悶不入？唯願如來廣為我等開悟法性，令此大眾及末世眾生作將來眼。」說是語已五體投地，如是三請終而復始。

Then Purifying Karmic Obstructions Bodhisattva arose from his seat within the great assembly, bowed with his head at the feet of the Buddha, circumambulated him three times, knelt before him with hands clasped at his breast, and addressed the Buddha, saying, “Great Compassionate World-Honored One! You have fully set forth for us such inconceivable things as the characteristics of the causal practice of all Tathāgatas and have caused the great assembly to gain something that it had never had before. We have seen all the efforts of the charioteer (puruṣadamyasārathi) in the sphere of toilsome endeavor over the course of eons as innumerable as the sands in the Ganges River as if they were a moment of thought, and we bodhisattvas are profoundly consoled. World-Honored One! If the enlightened mind is intrinsically pure by its very nature, how is it sullied so that sentient beings in their delusion and distress cannot enter into it? I pray that the Tathāgata will extensively awaken our understanding of the Dharma-nature and cause this assembly as well as sentient beings in the final age to generate the eye that sees the future.” Having spoken these words, he prostrated himself fully. He made his request in this way three times in succession.

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

At that time the World-Honored One addressed Purifying Karmic Obstructions Bodhisattva, saying, “Excellent! Excellent! Kulaputra! For the sake of the great assembly as well as sentient beings in the final age you have thus asked the Tathāgata about such expedients. Now listen carefully to what I shall expound to you.”

Then Purifying Karmic Obstructions Bodhisattva, delighted to receive the teaching, listened silently along with the great assembly.

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

“Kulaputra! From beginningless time all sentient beings through their delusive conceptualization grasp the self, person, sentient beings, and life as existing. Mistaking these four, they invertedly take them to constitute the substance of a real self. Consequently they generate the duality of like and dislike, becoming further attached to unreality in regard to what is unreal in substance. These two delusions in dependence on one another generate the paths of delusive karma. Because of delusive karma, they delusively perceive the ever-flowing cycle. Repulsed by the ever-flowing cycle, they delusively perceive nirvana. Consequently there are those who cannot enter pure enlightenment. It is not that enlightenment prevents their being able to enter it; rather, it is that those who are able to enter it oppose their own entrance to enlightenment. Therefore activating thought and suppressing thought both lead to delusion and distress. Why? Because of the presence of the ignorance that primordially arises without beginning, they take the self as the controlling agent [in the activation and suppression of thought]. Hence all sentient beings are born without the Wisdom Eye. The nature of their bodies and minds is entirely ignorance. For example, it is like someone not wanting to put an end to his own life. Therefore, you should know! When things please the self, they accord with the self, and when things do not accord [with the self], resentment is born. Because the mentality of like and dislike fosters ignorance, they perpetuate each other (’continuity’), and beings do not succeed in their pursuit of the Way.

「善男子！云何我相？謂諸眾生心所證者。善男子！譬如有人百骸調適忽忘我身；四支絃緩，攝養乖方，微加鍼艾，則知有我。是故證取方現我體。善男子！其心乃至證於如來，畢竟了知清淨涅槃皆是我相。

“Kulaputra! What is the characteristic of self (ātman)? It refers to what is recognized by the mind of sentient beings. Kulaputra! When a person’s body is in good health he naturally forgets about himself, but if his four limbs are sluggish and he applies some acupuncture or moxibustion to restore himself, then he knows that there is a self. Therefore, in that recognition and grasping the self is made to appear as substantial. Kulaputra! Everything from that state of mind to the recognition of pure nirvana as the final knowledge of the Tathāgata bears the characteristic of self.”

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

“Kulaputra! What is the characteristic of person[hood] (pudgala)? It refers to that which realizes what is recognized by the mind of sentient beings. Kulaputra! One who realizes that there is a self does not further mistake [that which realizes that] as the self. What one realizes is not the self, and the same holds for that which realizes. The realization that goes beyond everything that is recognized is the characteristic of personhood. Kulaputra! Everything from that state of mind to the perfect realization of nirvana, if there remains the slightest realization in the mind, even if one has fully exhausted the principle of recognition, is referred to as the characteristic of personhood.”

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

“Kulaputra! What is the characteristic of sentient being (sattva)? It refers to that which is not reached by the self-recognition and realization in the mind of sentient beings. Kulaputra! If there is someone who says that he is a sentient being, then we know that what he says is a sentient being is neither self nor other. Why is it not a self? If self were a sentient being, then it would not be the self. Why is it not another? Because, if self were a sentient being, then it would not be another self. Kulaputra! It is just that what is clearly recognized and that which clearly realizes are self and personhood, and that what is not reached by the characteristic of self or personhood and yet remains as what is discerned is referred to as the characteristic of sentient being.

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

“Kulaputra! What is the characteristic of life (jīva)? It refers to that which is aware of what is discerned by the luminous purity of the mind of sentient beings. The inability of all karmic knowledge to see itself is like the faculty of life. Kulaputra! When the mind clearly sees, all that one is aware of is seen to be nothing but defilement, because that which is aware and what it is aware of are not separate from defilement. Just as when hot water melts ice and there is no ice left to know that it has melted, so there is no self left to be aware of itself.”

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

“Kulaputra! If sentient beings in the final age do not discern the four characteristics, then, even though they cultivate the Way by engaging in toilsome effort over numerous kalpas, [their practice] is still referred to as conditioned, and they will not be able to complete the fruits of sagehood. Therefore [this situation] is referred to as the final age of the True Dharma. Why? Because they mistake all [characteristics of] self as nirvana, and because they designate their recognition and realization as consummation. It is like when someone mistakes a thief as his son; his family’s wealth will not be preserved. Why? When there is love of self, there is also love of nirvana, and suppressing the root of self-love is taken as the characteristic of nirvana. When there is hating the self, there is also hating birth and death. Because beings do not understand that love [in all forms] is truly birth and death, separately hating birth and death is designated as not liberating.”

「云何當知法不解脫？善男子！彼末世眾生習菩提者，以己微證為自清淨，猶未能盡我相根本。若復有人讚歎彼法，即生歡喜便欲濟度；若復誹謗彼所得者便生瞋恨。則知我相堅固執持，潛伏藏識，遊戲諸根曾不間斷。善男子！彼修道者不除我相，是故不能入清淨覺。善男子！若知我空，無毀我者，有我說法，我未斷故，眾生、壽命亦復如是。

“How can one know when the Dharma is not liberating? Kulaputra! In the case of those sentient beings in the final age who, in their pursuit of bodhi, take their own slight recognition as being itself pure and are unable to exhaust the root of the mark of self, when someone praises their [attainment of] Dharma, they become happy and want to save them, and when someone criticizes their attainment, they become angry and resentful. Know that such a case is a matter of their firm attachment to the characteristic of self, which, hidden within the store consciousness (ālaya-vijñāna), plays freely through their various faculties without interruption. Kulaputra! Because those practitioners of the Way have not eliminated the characteristic of self, they cannot enter pure enlightenment. Kulaputra! If one knows that the self is empty, there is no one to destroy the self. If one expounds the Dharma while still holding to self, it is because he has not eliminated self, and sentient being and lifespan are also like this.”

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

“Kulaputra! Because sentient beings in the final age explain their illness as the Dharma, they are referred to as those who should be pitied. Even though they make strenuous efforts, they only increase their illness. Therefore they are not able to enter pure enlightenment. Kulaputra! If sentient beings in the final age do not discern the four characteristics, they will not succeed even if they take the Tathāgata’s understanding and conduct as their own practice. Or if there are sentient beings in the final age who have not yet attained what they claim to have attained or not yet realized what they claim to have realized, when they see others who have succeeded, their minds will become envious. Because they have not yet cut off the characteristic of self, they cannot enter pure enlightenment. Kulaputra! If sentient beings in the final age set their hopes on completing the Way, they should not seek enlightenment by increasing their learning, which will only enhance their view of self. Rather they should ardently strive to overcome their defilements and arouse great courage to gain what they have not gained and to cut off what they have not cut off. When greed, anger, lust, pride, deceitfulness, and envy are not born in reaction to objects, all attraction to self and other will become utterly quiescent. The Buddha explains that in the gradual perfection of such a person, he should seek a good friend so as not to fall into errant views, but that if he produces likes and dislikes in regard to what he seeks, then he will not be able to enter the ocean of pure enlightenment.”

爾時，世尊欲重宣此義而說偈言：

At that time the World-honored One, wanting to restate his meaning, uttered this verse:

淨業汝當知，　　 一切諸眾生，　 皆由執我愛，　　 無始妄流轉，　 未除四種相，　　 不得成菩提。　

Purifying Karmic Obstructions, you should know, Each and every sentient being Completely attached to love of self Delusively revolve within the cycle from beginningless time, Without eliminating the four kinds of characteristics They cannot succeed in realizing bodhi.

愛憎生於心，　　 諂曲存諸念，　 是故多迷悶，　　 不能入覺城。　

When likes and dislikes are born in the mind, Deceitfulness fills one’s thoughts. Therefore they increase their delusion and distress And are unable to enter the citadel of enlightenment.

若能歸悟剎，　　 先去貪瞋癡，　 法愛不存心，　　 漸次可成就。　

If they are able to return to the realm of enlightenment, They must first abandon greed, anger, and delusion. When there is no craving for the Dharma in their mind, They will gradually succeed.

我身本不有，　　 憎愛何由生？　 此人求善友，　　 終不墮邪見。　 所求別生心，　　 究竟非成就。」

Since self and body do not inherently exist, How could likes and dislikes be born? If these people seek a good friend, They will never fall into errant views. If, however, they specially produce thoughts in regard to what they seek, Then, in the end, they will not succeed.

Universal Enlightenment

於是普覺菩薩在大眾中即從座起，頂禮佛足右遶三匝，長跪叉手而白佛言：「大悲世尊！快說禪病！令諸大眾得未曾有，心意蕩然獲大安隱。世尊！末世眾生去佛漸遠，賢聖隱伏邪法增熾，使諸眾生求何等人？依何等法？行何等行？除去何病？云何發心令彼群盲不墮邪見？」作是語已五體投地，如是三請終而復始。

Then Universal Enlightenment Bodhisattva arose from his seat within the great assembly, bowed with his head at the feet of the Buddha, circumambulated him three times, knelt before him with hands clasped at his breast, and addressed the Buddha, saying, “Great Compassionate World-Honored One! By incisively explaining the meditation illnesses you have caused sentient beings to gain something they have never had before, their minds have become unencumbered, and they have obtained great repose. World-honored One, in the final age sentient beings will have grown gradually ever more distant from the Buddha, worthies and sages will be hidden, and errant teachings will proliferate. What kind of people should we cause those sentient beings to seek, what kind of dharmas should we cause them to rely on, what kind of practices should we cause them to practice, what kind of illnesses should we cause them to eliminate, and what kind of aspirations should we cause them to raise, so that those blind ones will not fall into errant views?” Having spoken these words, he prostrated himself fully. He made his request in this way three times in succession.”

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

At that time the World-honored One addressed Universal Enlightenment Bodhisattva saying, “Excellent! Excellent! Kulaputra! You are thus able to inquire of the Tathāgata about such practices so as to give all sentient beings in the final age the vision of the way of fearlessness and enable them to succeed in realizing the sagely way. Now listen carefully to what I shall expound to you.”

Then Universal Enlightenment Bodhisattva, delighted to receive the teaching, listened silently along with the great assembly.

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

“Kulaputra! Sentient beings in the final age should generate a great aspiration and seek good friends. Those who want to practice should seek all who have true knowledge and vision, whose minds do not dwell in characteristics, who are not attached to the spheres of śrāvakas and pratyekabuddhas, whose minds, even though they experience duress, remain constantly pure, and who point out various wrongs in order to extol the practice of purity so as not to cause sentient beings to breach disciplinary conduct. If they seek such people they will succeed in realizing anuttarā-samyak-saṃbodhi. When sentient beings in the final age see such people, they should make offerings to them without sparing their lives, not to mention food, wealth, wives, children, and retinues. Those good friends always manifest purity within all their activities. Even if they display various faults, their minds should remain without pride. If kulaputras do not generate evil thoughts in regard to those good friends, they will ultimately be able to consummate true enlightenment, and the flower of your mind will radiate light illuminating realms in the ten directions.”

「善男子！彼善知識所證妙法應離四病。云何四病？一者作病，若復有人作如是言：『我於本心作種種行欲求圓覺。』彼圓覺性非作得故，說名為病。二者任病，若復有人作如是言：『我等今者不斷生死、不求涅槃，涅槃、生死無起滅念，任彼一切隨諸法性欲求圓覺。』彼圓覺性非任有故，說名為病。三者止病，若復有人作如是言：『我今自心永息諸念得一切性，寂然平等欲求圓覺。』彼圓覺性非止合故，說名為病。四者滅病，若復有人作如是言：『我今永斷一切煩惱，身心畢竟空無所有，何況根塵虛妄境界，一切永寂欲求圓覺。』彼圓覺性非寂相故，說名為病。離四病者則知清淨，作是觀者名為正觀，若他觀者名為邪觀。

“Kulaputra! The subtle Dharma realized by those good friends is separate from the four illnesses. What are the four illnesses? The first is the illness of striving (or simply ‘doing’). Suppose someone were to say: ‘I will seek perfect enlightenment by engaging in multitudinous practices in regard to my original mind.’ Since the nature of that perfect enlightenment is not attained by striving (doing), this [approach] is designated as an illness. The second is the illness of going along with (or ‘baring’) things as they are. Suppose someone else were to say: ‘I will now neither cut off samsara nor seek nirvana. Since nirvana and samsara are not subject to the arising and disappearing of thoughts, I will seek perfect enlightenment by going along with (or ‘baring’) everything as it is and according with the nature of things.’ Since the nature of perfect enlightenment does not come about by going along with things as they are, this [approach] is designated as an illness. The third is the illness of stopping. Suppose someone else were to say, ‘I will now put a stop to thoughts in my mind. I will seek perfect enlightenment by gaining the utter quiescence and universal equality of the nature of all things.’ Since the nature of perfect enlightenment is not met by stopping, this [approach] is designated as an illness. The fourth is the illness of extinguishing (or cessation). Suppose someone else were to say, ‘I will now cut off all defilements. Since the mind and body in the end are empty, they lack anything that can be had, not to mention the delusory sphere of the senses and their objects. I will seek perfect enlightenment in the eternal tranquility of everything.’ Since the nature of perfect enlightenment is not the characteristic of tranquility, this [approach] is designated as an illness. One who is apart from the four illnesses knows purity. Contemplating in this way is designated as true contemplation; contemplating the other way is designated as false contemplation.”

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

“Kulaputra! Those sentient beings in the final age who want to practice should exhaust their lives making offerings to good friends and serving good friends. If those good friends are close to them, they should cut off their pride. If those good friends are distant from them, they should cut off their anger. The occurrence of states of attraction and aversion is like empty space. If one practices with the clear knowledge that in the end the body and mind are universally equal and share the same essence as sentient beings without any difference, one will then enter perfect enlightenment. Kulaputra! If sentient beings in the final age do not succeed in realizing the Way, it is because of the existence of all of the seeds of like and dislike of self and other from without beginning that they are not yet liberated. If someone regards his enemies as if they were his own mother and father and has no duality in his mind, then he has removed his illnesses. The like and dislike of self and others in regard to all things is also like this. Kulaputra! Sentient beings in the final age who want to seek perfect enlightenment should generate such an aspiration, saying: ‘I will cause all sentient beings throughout space to enter ultimate perfect enlightenment. Since there is no one who gains enlightenment within perfect enlightenment, I will eliminate all characterisitcs of self and personhood.’ One who generates such an aspiration will not fall into errant views.”

爾時，世尊欲重宣此義而說偈言：

At that time the World-honored One, wanting to restate his meaning, uttered this verse:

普覺汝當知，　　 末世諸眾生，　 欲求善知識，　　 應當求正覺，　 心遠二乘者。　　

Universal Enlightenment, you should know, Sentient beings in the final age Desiring to seek a good friend, Must find one who is truly enlightened, One whose mind is far from the two vehicles.

法中除四病，　 謂作止任滅；　　 親近無憍慢，　 遠離無瞋恨。　

And who has eliminated the four illnesses in regard to the Dharma— Striving, stopping, going along with things as they are, and extinguishing. When kin are close, they should feel no pride, And when they are distant, they should feel no anger.

見種種境界，　 心當生希有，　　 還如佛出世。　

Seeing various kinds of conditions, The mind should regard them as exceedingly rare, As if a buddha were to appear in the world.

不犯非律儀，　　 戒根永清淨，　 度一切眾生，　　 究竟入圓覺。

If they do not violate the disciplinary rules And always maintain the purity of the root of the precepts, They will save all sentient beings, Ultimately causing them to enter perfect enlightenment.

無彼我人相，　　 常依止智慧，　 便得超邪見，　　 證覺般涅槃。」

Without the characteristics of self or personhood, Constantly relying on wisdom, They will succeed in transcending errant views And realizing enlightenment and entering nirvana.　

Perfect Enlightenment

於是圓覺菩薩在大眾中即從座起，頂禮佛足右遶三匝，長跪叉手而白佛言：「大悲世尊！為我等輩廣說淨覺種種方便，令末世眾生有大增益。世尊！我等今者已得開悟，若佛滅後末世眾生未得悟者，云何安居修此圓覺清淨境界？此圓覺中三種淨觀以何為首？唯願大悲為諸大眾及末世眾生施大饒益。」作是語已五體投地，如是三請終而復始。

Then Perfect Enlightenment Bodhisattva arose from his seat within the great assembly, bowed with his head at the feet of the Buddha, circumambulated him three times, knelt before him with hands clasped at his breast, and addressed the Buddha, saying, “Great Compassionate World-Honored One! You have extensively expounded to us the various expedient methods [forthe realization] of pure enlightenment so as to enable beings in the final age to gain great benefit. World-honored One! We here now have gained an enlightened understanding, but how should unenlightened beings in the final age after the Buddha has passed away dwell in retreat and cultivate the pure realm of perfect enlightenment? What [approaches] are foremost in [the practice of] the three kinds of pure contemplation within this [practice of] perfect enlightenment? Would the Great Compassionate One please confer abundant benefit on the great assembly and beings in the final age [by answering these questions]?” Having spoken these words, he prostrated himself fully. He made his request in this way three times in succession.

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

At that time the World-Honored One addressed Perfect Enlightenment Bodhisattva, saying, “Excellent! Excellent! Kulaputra! You are thus able to ask the Tathāgata about such expedient methods to confer abundant benefit on beings. Now listen carefully to what I shall expound to you.”

Then Perfect Enlightenment Bodhisattva, delighted to receive the teaching, listened silently along with the great assembly.

「善男子！一切眾生，若佛住世，若佛滅後、若法末時，有諸眾生具大乘性，信佛祕密大圓覺心，欲修行者，若在伽藍安處徒眾，有緣事故隨分思察，如我已說；若復無有他事因緣，即建道場當立期限，若立長期百二十日，中期百日，下期八十日，安置淨居。若佛現在，當正思惟；若佛滅後，施設形像，心存目想生正憶念，還同如來常住之日。懸諸幡花經三七日，稽首十方諸佛名字，求哀懺悔；遇善境界得心輕安。過三七日，一向攝念。

“Kulaputra! When the Buddha dwells in the world, after the Buddha has passed away, or during the final age of the Dharma, there may be beings who are endowed with the potentiality for [realizing] the Great Vehicle, who have faith in the mind of great perfect enlightenment, the profound arcanum (’secrets’) of the Buddha, and who wish to cultivate its practice. If they dwell in a monastery, have taken residence in the community, and are bound by their responsibilities, they should meditate as much as circumstances permit in accordance with what I have already set forth. If, however, they are free of such involvements, they should set up a sanctuary and set aside a period of time for abiding in peace and dwelling in purity: one hundred and twenty days for a long period; one hundred days for a medium-length period; and eighty days for a short period. When the Buddha is present in the world, one may truly behold his form. After the Buddha has passed on, however, one must set up images of him; when his form is made present in the mind and pictured by the eye, true recollection is produced, and it will thereby be the same as if the Tathāgata were always alive. One should adorn [the altar] with banners and flowers and, for three weeks, prostrate oneself before the buddhas of the ten directions and call upon their names, beseech their mercy, and confess and repent one’s transgressions before them. One may thereby receive an auspicious sign, and one’s mind will be disburdened and put at ease. Even after the three weeks have passed, one should continue to maintain single-minded concentration.”

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

“When the beginning of summer arrives and [it is the time for] the threemonth retreat, you should stay with pure bodhisattvas, you should be removed from śrāvakas in your thoughts, and you should not rely on the community at large. When the day to begin the retreat comes, you should profess as follows before the Buddha, “‘I, [so-and-so] bhikṣu, bhikṣuṇī, upāsaka, or upāsikā, will enter the Bodhisattva Vehicle to cultivate the practice of utter quiescence. I will enter into purity together [with the other participants] to abide in true reality. I will take great perfect enlightenment as my monastery so that my body and mind may dwell peacefully in the wisdom of universal equality. Nirvana is by its very nature not bound by anything. Therefore I now sincerely request that I be allowed not to follow [the strictures for] śrāvakas so that I may dwell in peace for three months together with the buddhas of the ten directions and the great bodhisattvas. In order to cultivate the great causes and conditions for the supreme marvelous enlightenment of the bodhisattvas, I will not be involved in the community at large.’”

“Kulaputra! This is called the retreat of the manifestation of the bodhisattva. When the days of the three periods [set for the retreat] have been completed, [the participants] may go where they will without hindrance. Kulaputra! Those beings who cultivate this practice in the final age and participate in the three periods to pursue the way of the bodhisattva should never grasp after any state that they have not heard about [from the Tathāgata here].”

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

“Kulaputra! Any beings who would cultivate śamatha should first secure utmost calmness and not give rise to thoughts. When they are completely still, they will then realize enlightenment. In this way the first [attainment of] stillness extends from one person throughout one world. Enlightenment is also like this. Kulaputra! When enlightenment pervades an entire world, whenever a being in that world gives rise to a thought, they will always be able to know it thoroughly. It is also the same for hundreds or thousands of worlds. They should never grasp after any state that they have not heard about [from the Tathāgata here].”

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

“Kulaputra! Any beings who would cultivate samāpatti should first recollect the buddhas of the ten directions and all the bodhisattvas in the worlds of the ten directions. Relying on various methods, they should cultivate their practice gradually, strive diligently after samādhi, and extensively make great vows, which perfume themselves to form [wholesome] seeds. They should never grasp after any state that they have not heard about [from the Tathāgata here].”

「善男子！若諸眾生修於禪那，先取數門，心中了知生住滅念，分齊頭數，如是周遍四威儀中，分別念數無不了知，漸次增進乃至得知百千世界一滴之雨，猶如目覩所受用物；非彼所聞一切境界終不可取。是名三觀初首方便。若諸眾生，遍修三種勤行精進，即名如來出現于世；若後末世鈍根眾生心欲求道，不得成就由昔業障，當勤懺悔常起希望，先斷憎、愛、嫉妬、諂曲，求勝上心，三種淨觀隨學一事，此觀不得復習彼觀，心不放捨漸次求證。」

“Kulaputra! Any beings who would cultivate dhyāna should first use the method of counting so as to become thoroughly aware of the number of the thoughts that arise, continue, and disappear in their minds. In this way if they extend [this practice] in everything [they do], discriminating the number of thoughts in the midst of the four modes of activity, then there will be none that are not known. They will gradually advance more and more until they are aware of everything, including even a drop of rain, in hundreds and thousands of worlds just as if their eyes were looking at something they held in hand. They should never grasp after any state that they have not heard about [from the Tathāgata here].”

“These are called the foremost expedient methods of the three contemplations. If beings thoroughly cultivate these three types [of contemplation], diligently practicing and persevering, they will be called Tathāgatas appearing in the world. If beings of dull capacity in the final age desire in their hearts to pursue the Way but cannot succeed in realizing it due to karmic obstructions from the past, they should ardently repent and always keep up their hope. They must first cut off likes and dislikes, envy, and deceitfulness and pursue the superior mind. They may practice any one of these three kinds of pure contemplation. If that contemplation does not succeed, they should then practice another contemplation. They should not become disheartened but should [continue to] pursue realization gradually.”

爾時，世尊欲重宣此義而說偈言：

At that time the World-honored One, wanting to restate his meaning, uttered this verse:

圓覺汝當知，　　 一切諸眾生，　 欲行無上道，　　 先當結三期，　 懺悔無始業。　

Perfect Enlightenment, you should know Each and every sentient being Who wishes to practice the supreme Way Should first commit themselves to [one of] the three periods, And confess and repen their beginningless karma.

經於三七日，　 然後正思惟，　　 非彼所聞境，　 畢竟不可取。　

For three weeks They should truly reflect. They should never grasp after Any state they have not heard about [from the Tathāgata].”　

奢摩他至靜，　 三摩正憶持，　　 禪那明數門，　 是名三淨觀。　

Arriving at the utmost calmness of śamatha, Maintaining the true recollection of samāpatti, And illuminating the numerous gates of dhyāna, This is called the three pure contemplations.　

若能勤修習，　 是名佛出世。　

If one is able to diligently practice them This is called a buddha appearing in the world.　

鈍根未成者，　 常當勤心懺，　　 無始一切罪，　 諸障若銷滅，　　 佛境便現前。

Those of dull capacity who have not yet realized Should always be moved in mind to confession, All sins from beginningless time, And obstructions, if dissolved, Buddha realms become manifest before them.

Foremost of Worthies

於是賢善首菩薩在大眾中即從座起，頂禮佛足右遶三匝，長跪叉手而白佛言：「大悲世尊！廣為我等及末世眾生，開悟如是不思議事。世尊！此大乘教名字何等？云何奉持？眾生修習得何功德？云何使我護持經人？流布此教至於何地？」作是語已五體投地，如是三請終而復始。

Then Foremost of Worthies Bodhisattva arose from his seat within the great assembly, bowed with his head at the feet of the Buddha, circumambulated him three times, knelt before him with hands clasped at his breast, and addressed the Buddha, saying, “Great Compassionate World-Honored One! For our sakes and that of sentient beings in the final age you have broadly awakened our understanding of such inconceivable things. World-Honored One! What is this teaching of the Great Vehicle called? How is it to be maintained? What merits will sentient beings gain in putting it into practice? How should we protect those who are devoted to this scripture? Where should we go to propagate this teaching?” Having spoken these words, he prostrated himself fully. He made his request in this way three times in succession.

爾時，世尊告賢善首菩薩言：「善哉！善哉！善男子！汝等乃能為諸菩薩及末世眾生，問於如來如是經教功德名字。汝今諦聽！當為汝說。」時，賢善首菩薩奉教歡喜，及諸大眾默然而聽。

At that time the World-Honored One addressed Foremost of Worthies Bodhisattva, saying, “Excellent! Excellent! Kulpaputra! For the sake of the bodhisattvas and sentient beings in the final age, you are thus able to ask the Tathāgata about the teachings, merit, and names of this sutra. Now listen carefully to what I shall expound to you.”

Then Foremost of Worthies Bodhisattva, delighted to receive the teaching, listened silently along with the great assembly.

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

“Kulaputra! This sutra is explained by hundreds of thousands of myriads of millions of buddhas as innumerable as the sands of the Ganges River, protected by the Tathāgatas of the three worlds, and taken as a refuge by bodhisattvas in the ten directions. It is the pure eye of the twelvefold canon. This scripture is called ‘The Great Extensive Dhāraṇī of Perfect Enlightenment.’ It is also called ‘The Ultimate Meaning su-t-ra,’ and ‘The Secret King Samādhi,’ and ‘The Definitive Sphere of the Tathāgata,’ and ‘Distinctions in the Self-nature of the Tathāgatagarbha.’ You should reverently uphold it. Kulaputra! This sutra just reveals the sphere of the Tathāgata. Only the Buddha Tathāgata is able to fully expound it. If bodhisattvas and sentient beings in the final age base their practice on it, they will gradually advance until they reach the stage (bhūmi) of buddhahood. Kulaputra! This sutra is designated as the Great Vehicle of the Sudden Teaching, and sentient beings with sudden capacity will open their understanding through it. It also encompasses all the variety of beings who engage in gradual cultivation. It is like the vast ocean, into which all streams flow. All who drink its water, even mosquitoes and asuras, will gain complete satisfaction.”

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

“Kulaputra! If someone were to offer a gift entirely composed of the seven precious jewels filling a billion universes, [the merits of that deed] would not compare with someone hearing the title of this sutra or a single sentence from it. Kulaputra! If someone were to teach hundreds of thousands of sentient beings as innumerable as the sands of the Ganges River to gain arhatship, [the merits of that deed] would not compare with someone who expounded so much as half a verse of this sutra teaching. Kulaputra, moreover, if someone hears the name of this sutra and believes it with all his heart without doubt, know that such a person has come to hear the teachings of this scripture not merely by accumulating the merit and wisdom of one or two buddhas but rather by accumulating the good roots of all buddhas as innumerable as the sands of the Ganges River. You kulaputra!, You should protect practitioners of this sutra in the final age and not let evil demons or heretics make them despair by assailing their bodies and minds.”

爾時，會中有火首金剛、摧碎金剛、尼藍婆金剛等八萬金剛并其眷屬即從座起，頂禮佛足而白佛言：「世尊！若後末世，一切眾生有能持此決定大乘，我當守護如護眼目；乃至道場所修行處，我等金剛自領徒眾晨夕守護，令不退轉。其家乃至永無災障，疫病銷滅，財寶豐足常不乏少。」

At that time Flaming-headed Vajra, Pulverizing Vajra, Blue-faced Vajra, and eighty thousand Vajra Guardians accompanied by their retinues arose from their seats within the assembly, bowed their heads at the feet of the Buddha, circumambulated him three times, and addressed the Buddha, saying, “World-Honored One! If later in the final age there are sentient beings who are able to maintain this teaching of the definitive Great Vehicle, we will guard them as we would our own eyes, and in the sanctuaries and places where they practice, we Vajra Guardians will ourselves exercise dominion over the monastic community and protect it day and night so that its members will not retrogress. We will also exercise dominion over the lay community so that its members will never suffer calamity, their ailments will be eradicated, their wealth will increase in abundance, and they will never be reduced to penury.”

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

At that time the great Brahma king, the twenty-eight heavenly kings, together with the king of Mount Sumeru and the nation-protecting kings, arose from their seats, bowed their heads at the feet of the Buddha, circumambulated him three times, and addressed the Buddha, saying, “World-Honored One! We too will protect those who uphold this scripture and will always keep them peaceful so that they will not retrogress in their aspiration.”

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

At that time a mighty māra king called Kumbhāṇḍa along with a hundred thousand māra kings arose from their seats, bowed their heads at the feet of the Buddha, circumambulated him three times, and addressed the Buddha, saying, “World-Honored One! We too will protect people who uphold this sutra, guarding them day and night and not letting them despair. If there is a māra who infringes on the territory within a league of where they dwell, we will smash him to pieces.”

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

When the Buddha had finished preaching this scripture, all the bodhisattvas, gods, nagas, māras, and other types of heavenly beings and their eightfold retinue, as well as Brahma, the other heavenly kings, and all sentient beings, were greatly delighted to have heard what the Buddha preached, and they received it with faith and practiced it reverently

大方廣圓覺修多羅了義經

Mahāvaipulya Pūrṇabuddha Sūtra Prasannārtha Sūtra