Unveiling the Hidden Meaning of the Sūtra of Perfect Enlightenment 圆觉经抉隐
Master Wang Xianglu | 2018-06-23 | Download | AI assisted translation
| 如是我闻，一时婆伽婆，入于神通大光明藏，三昧正受，一切如来光严住持。 |
Thus have I heard: At one time, the Bhagavān entered the samādhi of proper reception in the great treasury of luminous spiritual powers, upheld by the radiance and adornment of all Tathāgatas. |
| 是诸众生，清净觉地，身心寂灭，平等本际，圆满十方，不二随顺，于不二境，现诸净土，与大菩萨摩诃萨十万人俱，其名曰：文殊师利菩萨，普贤菩萨，普眼菩萨，金刚藏菩萨，弥勒菩萨，清净慧菩萨，威德自在菩萨，辩音菩萨，净诸业障菩萨，普觉菩萨，圆觉菩萨，贤善首菩萨等而为上首，与诸眷属，皆入三昧，同住如来平等法会。 |
These sentient beings, on the ground of pure enlightenment, have body and mind quiescent and extinguished, their fundamental nature equal; they pervade and fulfill the ten directions, accord with nonduality, and, within the realm of nonduality, manifest all Pure Lands. Together with one hundred thousand great bodhisattva mahāsattvas, namely Mañjuśrī Bodhisattva, Samantabhadra Bodhisattva, Universal-Eye Bodhisattva, Vajragarbha Bodhisattva, Maitreya Bodhisattva, Pure-Wisdom Bodhisattva, Sovereign-Might-and-Virtue Bodhisattva, Eloquent-Sound Bodhisattva, Purifying-All-Karmic-Obstacles Bodhisattva, Universal-Enlightenment Bodhisattva, Perfect-Enlightenment Bodhisattva, Worthy-Good-Head Bodhisattva, and others who were foremost among the assembly, all entered samādhi with their retinues and together dwelt in the Tathāgata’s assembly of equal Dharma. |
| 佛说法四十九年，只说圆觉二字，但始终无法说圆，因圆觉无相，乃生佛平等共具之心德，非可言说。 |
The Buddha taught the Dharma for forty-nine years and spoke only of the two words “perfect enlightenment.” Yet he could never fully articulate it, for perfect enlightenment is without characteristics; it is the virtue of mind equally possessed by Buddhas and sentient beings and cannot be expressed in words. |
| 觉是本性，圆乃德义，性非觉不显，觉非修不圆，圆不圆，在汝自己，不在佛，不在法，何况文字？惟依文释义，用资印证，如镜照鉴，考证自己觉地如何，遂假名圆觉。 |
Enlightenment is intrinsic nature, while “perfect” conveys virtue. Without enlightenment, nature does not manifest; without cultivation, enlightenment is not perfected. Whether it is perfect or not lies with you yourself, not with the Buddha, not with the Dharma, and much less with words. We can only rely on words to explain meaning and use them as aids to verification, as one uses a mirror for reflection, examining the condition of one’s own ground of enlightenment. Thus it is provisionally called perfect enlightenment. |
| 圆觉者，一总持法门也，由此总一切法，持无量义，妙用恒沙，无不从此流出，所以达体启用也，故曰大陀罗尼门，名曰圆觉。觉相无相，此相乃指觉体，亦即如实知自心之体相，至打成一片时，方名曰圆。但必以起照为用，至事障断，则烦恼尽，理障断，所知尽，人法两空，乃证圆觉。 |
Perfect enlightenment is a dhāraṇī Dharma gate. Through it, all dharmas are gathered together and immeasurable meanings are retained; its wondrous functions are as countless as the sands of the Ganges, and nothing fails to flow from it. Thus, upon realizing the essence, one activates its function. It is therefore called the great dhāraṇī gate, named perfect enlightenment. The characteristic of enlightenment is no characteristic; this “characteristic” refers to the essence of enlightenment—that is, knowing the essential characteristics of one’s own mind as they truly are. Only when one becomes continuous and undivided is it called perfect. Yet one must use illuminating awareness as its function. When the obstructions of phenomena are cut off, afflictions are exhausted; when the obstructions of principle are cut off, what is knowable is exhausted. When self and dharmas are both empty, one realizes perfect enlightenment. |
| 如是我闻，可知经文只是助我耳根知识而已，我则随文而思，思即入于修，非可分为三截也。此以信为主，凡十一善法，五十五位修证，无不以信为母。 |
From “Thus have I heard,” we may know that the sūtra’s words merely assist the knowledge of my ear faculty. I then contemplate in accordance with the words, and contemplation itself enters into cultivation; these cannot be divided into three separate stages. Here faith is primary. Among the eleven wholesome dharmas and the fifty-five stages of cultivation and realization, none is without faith as its mother. |
| 以思与闻相合，即是修，修至相印者为契，契名修多罗，梵言契合，即符合也。上与佛心相符，下与自心相合，要皆出于圆觉自然流露，不期而合者也。 |
When contemplation accords with hearing, that is cultivation. When cultivation reaches mutual confirmation, it is called accord; accord is called sūtra. In Sanskrit, it means agreement or conformity. Above, it accords with the Buddha’s mind; below, it accords with one’s own mind. All of this is the natural outflow of perfect enlightenment, an accord that arises without being sought. |
| 情以生文，文以合义，内印诸心，故由文字般若，开实相般若，借经以印照，然而徒闻无益也。昔阿难于无量劫前，与佛同闻佛法，佛成就而阿难仍为侍者，佛已涅槃而阿难尚未明心，则多闻不修之害也。 |
Feeling gives rise to language, and language accords with meaning; inwardly it confirms the minds of all beings. Therefore, through the prajñā of words, one opens the prajñā of true reality, using the sūtra as a means of confirmation and illumination. Yet hearing alone is of no benefit. In former times, Ānanda heard the Buddha-Dharma together with the Buddha innumerable kalpas ago. The Buddha attained realization, while Ānanda remained an attendant; after the Buddha had entered nirvāṇa, Ānanda had still not realized the mind. This shows the harm of extensive learning without cultivation. |
| 凡读此经，心当圆观。云何圆观？如一了一切了，一中一切中，三乘即一乘等，破一切差别之相，会入不二，是曰圆观。天台权立空假中，其实三观即一观，若有止观，即非止观，谓有圆觉，即非圆觉，毕竟无有少法可得。 |
Whenever you read this sūtra, contemplate with a comprehensive mind. What is comprehensive contemplation? It is that when one is understood, all are understood; when one is penetrated, all are penetrated; the three vehicles are precisely the one vehicle; and so forth. It demolishes all appearances of distinction and enters nonduality—this is called comprehensive contemplation. Tiantai provisionally establishes emptiness, provisional existence, and the middle; yet in truth the three contemplations are one contemplation. If there is stopping and contemplation, then it is not stopping and contemplation; if one posits perfect enlightenment, then it is not perfect enlightenment. Ultimately, not even the slightest dharma can be obtained. |
| 未证三昧，不可与语圆觉。未见实相，不可与证圆觉，入不二门，通世出世，不惊不怖，庶可融通经义。非法有高下分别也，人有利钝，领会各不同耳。 |
Before realizing samādhi, one cannot be spoken to about perfect enlightenment. Before seeing true reality, one cannot be said to realize perfect enlightenment. Only upon entering the gate of nonduality, penetrating both worldly and supramundane matters, and remaining neither startled nor afraid, may one perhaps comprehend the meaning of this sūtra. It is not that the Dharma itself has distinctions of high and low; people differ in sharpness and dullness of faculties, and their understanding accordingly differs. |
| 凡读一经，必先明此经立场与宗旨。此经以悟后正修，直指心要，顿超觉地为宗，乃观心最简明切要法门，由理证事，知全行圆，一圆顿大乘了义之经，如来为最上乘者说，亦惟上根人不惊不怖。 |
Whenever one reads a sūtra, one must first understand its standpoint and central principle. This sūtra takes as its principle true cultivation after awakening, direct pointing to the essential mind, and sudden transcendence to the ground of enlightenment. It is the simplest, clearest, and most essential Dharma gate for contemplating the mind. It realizes phenomena through principle, knowing that complete practice is perfect; it is a sūtra of the complete and sudden Mahāyāna, of definitive meaning. The Tathāgata taught it for those of the highest vehicle, and only those of superior faculties are neither startled nor afraid. |
| 此经处处照顾后末世众生之修圆顿大乘者，从知未来众生，未尝无大根器人，非凡夫境界所可测，慎勿轻彼后学，或自暴自弃也。 |
Throughout, this sūtra takes care of those sentient beings in the latter age who cultivate the complete and sudden Mahāyāna. From this we know that future sentient beings will not lack persons of great capacity; this is not something that ordinary beings can fathom. Take care not to disparage later students or abandon yourselves in despair. |
| 此经分三大段，一明悟因地法行，二修持方法，三除诸禅病，于理则反复阐明，释疑唯恐其不周，于法则逐门指示，说病唯恐其不详，慈悲广大，不可思议，非具有善根福德因缘者，无福闻此经也。 |
This sūtra is divided into three major sections: first, it clarifies the Dharma practices at the causal stage of awakening; second, it explains methods of cultivation; third, it removes the various illnesses of Chan. In regard to principle, it explains repeatedly, resolving doubts for fear that its treatment may be incomplete. In regard to Dharma, it instructs each gate in turn, describing illnesses for fear that its account may lack detail. Its compassion is vast and inconceivable. Those without wholesome roots, merit, virtue, and conditions do not have the good fortune to hear this sūtra. |
| 贤善首云者，正表此经之至德，读此经时，应先读末卷，谓是经名为顿教大乘，顿机众生，从此开悟，又名大方广圆觉陀罗尼，亦名修多罗了义，秘密王三昧，如来决定境界等，故惟如来能尽宣说，为十方菩萨之所皈依，十二部经清净眼目云云，是经之立场与宗旨，已尽宣说矣。 |
The term “Worthy-Good-Head” precisely represents the supreme virtue of this sūtra. When reading it, one should first read the final fascicle. It says that this sūtra is named the sudden-teaching Mahāyāna, through which sentient beings of sudden capacity awaken; it is also called the Great Vaipulya Perfect-Enlightenment Dhāraṇī, the Sūtra of Definitive Meaning, the King of Secret Samādhi, the Tathāgata’s decisive realm, and so forth. Thus only the Tathāgata can proclaim it fully. It is the refuge of bodhisattvas in the ten directions and the pure eye of the twelve divisions of scripture. In these statements, the standpoint and central principle of this sūtra have already been fully proclaimed. |
| 觉性本无方圆之相，名为圆者，非方圆之义，以体无不遍曰大，法无不周曰方，用无不俱曰广，又无有一法先之，唯此先于诸法，如虚空无尽，故大，法为规范，依义立名，故方，由体起用，从用得名，义在广博多闻，故广，合大方广之总德曰圆觉。 |
The nature of enlightenment originally has neither square nor round characteristics. Its being called “perfect” does not mean roundness in the ordinary sense. Because its essence pervades without exception, it is called great; because its dharmas encompass without exception, it is called extensive; because its functions are complete without exception, it is called broad. Moreover, no dharma precedes it; it alone precedes all dharmas. Like boundless space, it is therefore great. Dharma means a norm; a name is established according to this meaning, and so it is extensive. Function arises from essence, and it receives its name from function; its meaning is broad erudition, and so it is broad. The total virtue of great, extensive, and broad is called perfect enlightenment. |
| 觉性本无方圆，觉时未尝生，不觉未尝灭，体无边涯，绝诸分量，过去无始，未来无终，但有隐显之别，姑以隐为不觉，显则为觉，由体起用而大方广之圆觉显焉。 |
The nature of enlightenment originally has neither square nor round form. When enlightenment occurs, it has never arisen; when there is non-enlightenment, it has never ceased. Its essence has no boundary and transcends all measures. It has no beginning in the past and no end in the future; there is only the distinction between concealment and manifestation. Provisionally, concealment is called non-enlightenment and manifestation is called enlightenment. When function arises from essence, the perfect enlightenment of great, extensive, and broad is revealed. |
| 圆觉之初显曰开始觉佛光，证此如来大光明藏陀罗尼心法时，如黎明微显白光，即非昏夜，自然增进，永无退转，至如日方中，便成大觉，但不可从文字会得，须就自性反观，由经义以反证诸心，上契中道，下合机宜，是名修多罗。 |
The first manifestation of perfect enlightenment is called the initial awakening, the Buddha’s light. When one realizes this Tathāgata dhāraṇī mind-Dharma of the great treasury of luminosity, it is like the faint appearance of white light at dawn: it is no longer the dark of night. It naturally increases and never regresses; when it becomes like the sun at midday, one attains great enlightenment. Yet this cannot be understood from words. One must turn the contemplation back upon one’s own nature, use the meaning of the sūtra to verify the various states of mind, accord above with the middle way, and accord below with the capacities of beings. This is called sūtra. |
| 了义者，决定辞也，佛随人而施，方便说者为不了义，佛如实说法，称性而谈，是第一了义，于此极究竟处，无所谓两可，不假方便，亦无渐次，故云了义，其实了亦属义，义即非了，说了义者，名而已矣。 |
“Definitive meaning” is a decisive expression. The Buddha teaches according to persons; teachings spoken as expedient means are not definitive. When the Buddha teaches the Dharma as it truly is and speaks in accordance with intrinsic nature, this is the foremost definitive meaning. At this ultimate point, there is no room for equivocation; no expedient means are assumed, nor are there gradual stages. Therefore it is called definitive meaning. Yet “definitive” itself is still a matter of meaning, and meaning is not definitive. To speak of definitive meaning is merely to apply a name. |
| 经，常道也，以文字般若言，经乃贯义，契义，法义，约实相般若言，经乃众生具足之佛性，圣凡不二之毗卢遮那也，经固由佛说，经已先佛而有，佛固由经出，经必因佛而明，经义若二，其实则一也。 |
Sūtra means the constant path. In terms of the prajñā of words, a sūtra has the meanings of threading together, according, and Dharma. In terms of the prajñā of true reality, a sūtra is the Buddha-nature complete in sentient beings, the Vairocana in whom sages and ordinary beings are nondual. Sūtras are indeed spoken by the Buddha, yet the sūtra existed before the Buddha; the Buddha indeed emerges from the sūtra, yet the sūtra is made clear through the Buddha. Though Buddha and sūtra may seem two, in truth they are one. |
| 此经与他经特异处，即开首先表不二，佛与众生，同入于神通光明藏三昧正受，光严住持，清净觉地，原来佛与众生，身心本际是寂灭平等，取相而言，似有所别，而相即非相，觉体无异，随体圆遍，圆满十方，其体也；不二随顺，于不二境，现诸净土，其用也。极言生佛平等，直入不二门，非证实相者，乌足以语此。 |
What especially distinguishes this sūtra from other sūtras is that, from its opening, it reveals nonduality. The Buddha and sentient beings together enter the samādhi of proper reception in the treasury of luminous spiritual powers, upheld by radiance and adornment, on the ground of pure enlightenment. Originally, the fundamental nature of body and mind in Buddhas and sentient beings is equally quiescent and extinguished. Speaking in terms of appearances, there seems to be distinction, but appearances are not appearances; the essence of enlightenment is no different. According to its essence, it pervades completely and fulfills the ten directions—this is its essence. In accordance with nonduality, it manifests all Pure Lands within the realm of nonduality—this is its function. It speaks in the strongest terms of the equality of sentient beings and Buddhas, directly entering the gate of nonduality. How could one who has not realized true reality be fit to speak of this? |
| 入者，证也，藏即宝藏，是诸佛众生同具之本源，名法性土，又名常寂光土，惟众生迷暗，有光不能明，有神无由通，即不名入。入者，非出入也。谓智与理冥，楞严经能入圆元，即证入之谓也，但非三昧正受即无由证入。 |
To enter means to realize. “Treasury” means treasure store: the original source equally possessed by all Buddhas and sentient beings. It is called the land of dharmatā and also the Land of Eternal Quiescent Light. Sentient beings alone are deluded and obscured; though they have light, they cannot illuminate, and though they have spiritual powers, these cannot function. Thus it cannot be called entering. Entering does not mean coming in or going out. It means that wisdom and principle become indistinguishable. The Śūraṅgama Sūtra speaks of being able to enter the perfect source; this means realization and entry. Yet without the proper reception of samādhi, there is no means of realization and entry. |
| 三昧，华言正定，正受。正受者，不受也，言不受一切受，名为正受，如见境而惑，随缘而移，受所缘境，入于颠倒，非正受也，此因不定故。若得三昧正定，自不摇惑，不受一切，并不受亦不受，名三昧正受，此即尘沙德用，发于神通大光明藏，根本不失不坏，永远住持，故曰光严住持。 |
Samādhi is translated into Chinese as proper concentration and proper reception. Proper reception means non-reception: not receiving any reception is called proper reception. If, on seeing an object, one becomes deluded; if one shifts with conditions, receives the object of one’s conditions, and enters inversion, that is not proper reception. This is because one lacks concentration. If one attains the proper concentration of samādhi, one naturally is not shaken or deluded, receives nothing at all, and does not even receive non-reception. This is called the proper reception of samādhi. It is precisely the function and virtue as numerous as dust and sand, issuing from the great treasury of luminous spiritual powers. The root is never lost or destroyed and is upheld forever; therefore it is called being upheld by radiance and adornment. |
| 神通者，有译为神变，非世之幻变所化，用以惑众之神通也，乃大光明藏之妙用，虽一切诸佛之所自证，亦一切众生之所同具，故是平等法会。又一念不起时，毕竟清净不动，无佛无众，故曰平等本际，惟随缘而兴，染净不二，故曰随顺。 |
Spiritual powers are sometimes translated as miraculous transformations, but they are not the worldly conjuring transformations used to delude the multitude. They are the wondrous function of the great treasury of luminosity. Though they are directly realized by all Buddhas, they are also equally possessed by all sentient beings; hence this is an assembly of equal Dharma. Moreover, when not a single thought arises, there is ultimate purity and stillness, with neither Buddha nor sentient beings; therefore it is called the equal fundamental nature. Yet when it arises in accordance with conditions, defilement and purity are nondual; therefore it is called accordance. |
| 此经之妙，在直捷顿超，非渐教之分断无明者可比，如知是空华，即无轮转等句，知是即无，何等力量，刹那间放下万缘，立可顿超十地，真百千万劫难遭遇之微妙法也。 |
The wonder of this sūtra lies in its directness and sudden transcendence, beyond comparison with gradual teachings that divide ignorance into stages of severance. In such phrases as “if one knows these are flowers in empty space, there is immediately no cyclic turning,” knowing is itself immediate absence. What power this has! In an instant one lets go of the myriad conditions and can immediately transcend the ten bhūmis. It is truly a subtle and wondrous Dharma, difficult to encounter even in hundreds of thousands of millions of kalpas. |
| 上根人参证圆觉，由理观顿悟，中下根人，则由对治而入，同一不可废修。理观时，观即是事，事修时，何当离理，故知理事不二，惟先后之间，必假方便。 |
Those of superior faculties investigate and realize perfect enlightenment through sudden awakening by contemplation of principle. Those of middling and lesser faculties enter through antidotal practice. Yet in either case cultivation cannot be dispensed with. When contemplating principle, contemplation itself is phenomena; when cultivating phenomena, how could one depart from principle? Thus we know that principle and phenomena are nondual, though, in their sequence, expedient means are necessary. |
| 佛说法必先破有，说一切俱非，然后再翻有，说一切俱是，使人不执非，不执是，翻身透过此关，有无俱遣，得大自在。 |
When the Buddha teaches the Dharma, he must first demolish existence, declaring that all is not; then he reverses this existence, declaring that all is. This prevents people from clinging to not-being or to being. Turning themselves around and passing through this barrier, they relinquish both existence and nonexistence and attain great freedom. |
| 圆觉经为入佛最有办法之经，如弥勒分，佛层层开示，先断轮回根本，知二障，辨五性，发愿虔修，乃至成佛，切于事修，无不周备，故读金刚经，不如读此经之为易彻了，愿世人多读圆觉经也。 |
The Sūtra of Perfect Enlightenment is the most effective sūtra for entering Buddhahood. For example, in the Maitreya chapter, the Buddha gives instruction layer upon layer: first cutting off the root of cyclic existence, then knowing the two obstructions, discerning the five natures, arousing vows, and cultivating reverently until Buddhahood is attained. Nothing necessary for practical cultivation is lacking. Therefore, compared with reading the Diamond Sūtra, reading this sūtra makes thorough understanding easier. May people everywhere read the Sūtra of Perfect Enlightenment more often. |
| 佛未说法前，先入三昧，极言一切须未开口前会得，会则不必说，不会则讲经听经，亦属无用，今正不得已耳。 |
Before teaching the Dharma, the Buddha first entered samādhi, strongly indicating that everything must be understood before one opens one’s mouth. If one understands, there is no need to speak; if one does not understand, lecturing on sūtras and listening to sūtras are also useless. What is being done now is only out of necessity. |
| 此经言修，则有三门，曰顿修渐修圆修是也，亦随各人根器而转。 |
When this sūtra speaks of cultivation, it sets forth three gates: sudden cultivation, gradual cultivation, and perfect cultivation. These also vary according to each person’s capacity. |
| 此经为圆教妙宗，以因地圆，果地亦圆，无分先后，花果同时，以莲华喻法，如妙法莲华经者。 |
This sūtra is the wondrous principle of the perfect teaching. Because the causal stage is perfect, the stage of fruition is also perfect; there is no division into before and after. Flower and fruit occur simultaneously, and the Dharma is likened to the lotus flower, as in the Lotus Sūtra of the Wonderful Dharma. |
| 摩诃萨，此言大也，上再加大字，乃言大中之大，惟文殊等法身圆明大士，其德足以当之。 |
Mahāsattva means “great being.” The additional word “great” before it signifies the greatest among the great. Only great beings such as Mañjuśrī, whose Dharma bodies are perfectly luminous, have virtue sufficient to bear this designation. |
| 佛说法时，非定在圆觉会上布圆音也，正无一会不圆音，亦无一会非定中说法也，如焚妙香，人人普薰，闻而不知为何香者有之矣，受薰则无异也，惟病鼻者退席。 |
When the Buddha teaches the Dharma, it is not that he speaks the perfect sound only at the assembly of perfect enlightenment. Indeed, there is no assembly in which the sound is not perfect, nor is there any assembly in which the Dharma is not taught in samādhi. It is like burning exquisite incense: everyone is pervaded by its fragrance, though some may smell it without knowing what incense it is. Yet there is no difference in receiving its fragrance; only those with diseased noses leave the assembly. |
| 根本无明云者，非实有一无明为根本也，因一切妄作颠倒，皆依无明而缘起，潜伏根内，似为有根，无明非实有体，幻起幻灭，觉即顿空，凡夫迷之，二乘畏之，菩萨知之，圣人通之，今下手处，宜参之思之，如妄认无明为实有体者，且拿将来。 |
What is called fundamental ignorance is not that there is some ignorance that truly exists as a root. Rather, because all deluded actions and inverted views arise dependently upon ignorance, which lies latent within the faculties, it seems to have a root. Ignorance has no real substance; it illusorily arises and illusorily ceases, and upon awakening it is suddenly empty. Ordinary beings are deluded by it; those of the two vehicles fear it; bodhisattvas know it; sages penetrate it. At the point of beginning practice, one should investigate and reflect upon it. If one mistakenly takes ignorance to have a real substance, then bring it forth. |
| 言皆言同，即表生佛平等，如幻三昧者，言了达于幻，一切境不受，得三昧大用是名正受，总之闻佛说圆觉者，必自证后，乃能悟入，十万人俱，则不仅十二大士矣。 |
That all speak the same indicates the equality of sentient beings and Buddhas. As for illusory samādhi, it means thoroughly understanding illusion, not being affected by any circumstance, and attaining the great functioning of samādhi; this is called proper receptivity. In short, whoever hears the Buddha teach perfect enlightenment must first realize it personally before being able to awaken to and enter it. If one hundred thousand people are all included, then it is not limited to the twelve great bodhisattvas. |
| 世尊说圆觉，十二大菩萨，同入三昧正定，人每误为定中说法，只见世尊与诸菩萨，同在定中，无声无息，除此十三位外，咸皆不闻不知云，如此议论，宁非可笑。 |
When the World-Honored One taught perfect enlightenment, the twelve great bodhisattvas all entered the proper concentration of samādhi. People often mistakenly suppose that the Dharma was taught while in concentration. They see only that the World-Honored One and the bodhisattvas were all in samādhi, silent and motionless, and say that, apart from these thirteen persons, no one else heard or knew. Is such an argument not laughable? |
| 经中明说与诸眷属皆入三昧同住如来平等法会，则不仅佛与菩萨可知，所言入定者，非木石无知，不见不闻之为定也，必证三昧后，断无明惑，入于不二平等之会，方不被情见所缚。 |
The sūtra clearly states that he and all his retinue entered samādhi and dwelt together in the Tathāgata’s equal Dharma assembly. Thus, it was not only the Buddha and bodhisattvas who knew. Those said to enter concentration are not like insentient wood or stone, seeing and hearing nothing. Only after realizing samādhi, cutting off the delusions of ignorance, and entering the assembly of nondual equality can one avoid being bound by emotional views. |
| 然后通佛所说，互为印证，固不取言说，亦不废言说，非显何种神秘也。又当此法会时，诸众既入三昧平等正受，佛又何必再加告示乎，惟证入有深浅之不同，必予决定，方可流布。 |
One then comprehends what the Buddha taught, and they mutually confirm one another. One neither clings to speech nor discards speech; this does not reveal any sort of mystery. Moreover, when the assembly had entered the equal proper receptivity of samādhi, why would the Buddha need to make a further announcement? Yet realizations differ in depth; a definitive confirmation must be given before the teaching may be disseminated. |
| 此经在当时是决定，冀其由此深入，在未来是流布，冀后来得有皈依，听者必先有底子，了则自了，不了则虽细加开示，亦复茫然，法华会上，五千退席，岂定以出座为退席耶。 |
For those of that time, this sūtra was a definitive teaching, in the hope that they would thereby penetrate more deeply. For the future, it was to be disseminated, in the hope that later people might have something in which to take refuge. Those who listen must first have a foundation: those who understand, understand for themselves; those who do not understand remain bewildered even if detailed instruction is given. At the Lotus Dharma assembly, five thousand withdrew. Surely withdrawal from one’s seat alone does not necessarily constitute withdrawing from the assembly? |
| 凡闻法惊怖，强分高下，以情见测佛旨者，皆退席也，凡学佛而不明根本，不参心地，徒执文字，从考据求者，皆退席也。退席即是盲哑，简言之，背觉合尘，于佛于觉，了无关系耳。定有定相，鬼眼亦见之，小乘定是也，若大乘定，虽天眼亦不能见，惟同证三昧者可见，不能见者，即是退席。 |
All who are frightened upon hearing the Dharma, forcibly distinguish high from low, and measure the Buddha’s intent by emotional views have withdrawn from the assembly. All who study Buddhism without understanding the root, without investigating the mind-ground, who merely cling to words and seek through textual criticism, have withdrawn from the assembly. To withdraw from the assembly is to be blind and mute; in brief, it is to turn away from awakening and join with dust. Such people have no relation at all to the Buddha or to awakening. Concentration has signs of concentration, which even the eyes of ghosts can see; this is the concentration of the Lesser Vehicle. But Mahāyāna concentration cannot be seen even by heavenly eyes; only those who have equally realized samādhi can see it. Those who cannot see it have withdrawn from the assembly. |
| 十二菩萨，以文殊为首，根本不能离般若，先悟得根本智，是为正因，悟后方入正修分，故次为普贤，所以表行也，前为知，此为行，合之即知行合一。但法眼不开，惑根不断，宜普照洞明，故次普眼。 |
Of the twelve bodhisattvas, Mañjuśrī is first. The root cannot be separated from prajñā: one must first awaken to fundamental wisdom, which is the proper cause. Only after awakening does one enter the Section on Right Cultivation. Therefore Samantabhadra comes next, representing practice. The former is knowing; this is practice. Together, they are the unity of knowledge and practice. Yet if the dharma eye is unopened and the root of delusion unsevered, one should illuminate all universally and see through clearly; therefore Universal Eye comes next. |
| 由体起用而大之，金刚宝藏之体方露，故次金刚藏。惟破相归性，色空不二，根本智仍随识而转，破识即是转智，明相即可见性，故次弥勒。及至性相融通，入于不二，自然断惑证真，慧目清净，故次清净慧。 |
As function arises from essence and expands greatly, the essence of the vajra treasury is then revealed; therefore Vajragarbha comes next. Yet only by breaking through appearances and returning to intrinsic nature, with form and emptiness nondual, can fundamental wisdom, which still turns along with consciousness, be transformed. To break through consciousness is precisely to transform consciousness into wisdom; when appearances are understood, intrinsic nature can be seen. Therefore Maitreya comes next. When intrinsic nature and appearances interpenetrate and one enters nonduality, delusion is naturally cut off and truth realized, while the eye of wisdom becomes pure; therefore Pure Wisdom comes next. |
| 由此法轮无尽，入于微妙，得大自在，威德无上，故次威德自在。惟至微者音，难辨者微，三种微妙法门，或止观，或禅那，先后应有所择，或单修，或齐修，根器各有不同，不当其机，难期精进，故次辨音。 |
From this, the Dharma wheel is inexhaustible; one enters the subtle and wondrous, attains great freedom, and possesses unsurpassed majesty and virtue. Therefore Majestic Virtue and Freedom comes next. Yet what is most subtle is sound, and what is difficult to distinguish is the subtle. Among the three subtle and wondrous Dharma gates—whether calming and contemplation or dhyāna—one should choose according to what is appropriate, whether to cultivate one alone or cultivate them together. Faculties differ from person to person; if a practice does not suit one’s capacity, diligent progress can hardly be expected. Therefore Discerning Sounds comes next. |
| 因文殊而明般若之体，因普贤至辨音而起般若之用，根本已明，大事已辨，然而业障未除，欲期障尽明现，应彻了妄相缘起之根，我相为业障之祖，一破一切破，一净一切净，故此净诸业障。 |
Through Mañjuśrī, the essence of prajñā is clarified; from Samantabhadra through Discerning Sounds, the function of prajñā is brought forth. Once the root is clear and the great matter has been discerned, karmic obstacles nevertheless remain unremoved. If one wishes for the obstacles to be exhausted and luminosity to appear, one should thoroughly understand the root of the dependent arising of deluded appearances. The view of self is the ancestor of karmic obstacles: when one is broken, all are broken; when one is purified, all are purified. Therefore Purifying All Karmic Obstacles comes next. |
| 我见虽空，尚未空空，微细之我，乃系于法，法见未净，不名普觉，故次普觉。及至人法双忘，方入三昧大光明藏，一身清净，多身至多世界，一一清净，通百千世界，十方遍满，乃名圆觉，故次圆觉。 |
Although the view of self is empty, emptiness itself has not yet been emptied. The subtle self is connected to dharmas; when the view of dharmas is not yet purified, it cannot be called universal awakening. Therefore Universal Awakening comes next. When both self and dharmas are forgotten, one then enters the great light treasury of samādhi. One body is pure, and many bodies, extending to countless worlds, are each and every one pure; penetrating hundreds of thousands of worlds and pervading the ten directions, this is called perfect enlightenment. Therefore Perfect Enlightenment comes next. |
| 如是正因正修，入于正觉，盛德巍巍，亚于佛位，贤位中首，故次贤善首。菩萨名号，本以表法，此则合于修行过程，十二菩萨，合德为一，亦表其至德而已。 |
In this way, through proper cause and proper cultivation, one enters proper awakening. With lofty and magnificent virtue, one approaches the Buddha’s rank and is first among the ranks of the worthy; therefore Worthy Good Leader comes next. The names of bodhisattvas originally express the Dharma. Here, they accord with the process of cultivation. The twelve bodhisattvas unite their virtues as one, thereby simply expressing their consummate virtues. |
| 此经于理证事修，无不周备，约有二门，一曰顿悟于理，文殊而为上首，一曰修证于事，普贤而为上首，上首者，众之首领也。初分为接上上根人，观理而修，悟理即得事证也，后十分为接中根人，未显法身者对治而修，开无量方便门，实则全理即事，全事即理，无分别也。 |
This sūtra is complete in both realization of principle and practical cultivation. Broadly speaking, it has two gates: first, sudden awakening to principle, with Mañjuśrī as chief; second, practical cultivation and realization, with Samantabhadra as chief. A chief is the leader of the assembly. The first division is for those of the highest capacities, who cultivate by contemplating principle; awakening to principle immediately brings practical realization. The latter ten divisions are for those of middling capacities, whose dharmakāya has not yet manifested; they cultivate through counteracting afflictions and are opened to immeasurable gates of skillful means. In truth, the whole of principle is practice, and the whole of practice is principle; there is no distinction. |
| 【修多罗】 契合之意，契机契理故名契经。 |
【Sūtra】 It means “in accord”: because it accords with capacities and with principle, it is called a sūtra. |
| 【罽宾】 国名，在北印度。 |
【Kashmir】 The name of a country in northern India. |
| 【佛陀多罗】 精通三藏为三藏法师，于唐长寿二年来中国。 |
【Buddhamitra】 One proficient in the three baskets is called a Tripiṭaka Master. He came to China in the second year of Changshou in the Tang dynasty. |
| 【译】 此经在神都白马寺译，两卷为法师口授他人笔录者。 |
【Translation】 This sūtra was translated at White Horse Monastery in the Divine Capital. In two fascicles, it was orally dictated by the master and recorded in writing by others. |
| 【婆伽婆】 佛也，言最清净觉，自觉觉他。觉，满义。 |
【Bhagavān】 The Buddha. It means the supremely pure awakened one, awakened oneself and awakening others. “Awakening” carries the meaning of fulfillment. |
| 【光严】 重重交光，照耀炳著。 |
【Radiant Adornment】 Light interpenetrates layer upon layer, shining brilliantly and manifestly. |
| 【住】 安住永绝攀缘。 |
【Abiding】 To abide securely, forever free from grasping after conditions. |
| 【持】 任持勿失。 |
【Upholding】 To sustain and maintain without loss. |
| 【不二随顺】 随顺不二也。 |
【Following Nonduality】 To accord with nonduality. |
| 【入】 证入也，息诸分别，智与理冥曰入。 |
【Entering】 To enter through realization: when all discriminations cease and wisdom merges indistinguishably with principle, this is called entering. |
| 【三昧】 正定正受也，不受一切外缘曰正受，不惑则定矣。 |
【Samādhi】 Proper concentration and proper receptivity. Not being affected by any external condition is called proper receptivity; when one is free of delusion, there is concentration. |
| 【摩诃萨】 大也，如发大心、修大行、证大道，此指地上菩萨言。 |
【Mahāsattva】 Great. Such as arousing the great resolve, cultivating great conduct, and realizing the great Way. Here it refers to bodhisattvas on the bhūmis. |
| 【上首】 领首也。 |
【Chief】 The leader. |
| 【眷属】 主伴会合之众，同见同行者。 |
【Retinue】 The assembly in which principal and companions come together—those who share the same view and practice. |
| 【平等法会】 此言法性之会，无我无人，故言平等。 |
【Equal Dharma Assembly】 This refers to an assembly of dharmatā, where there is neither self nor person; therefore it is called equal. |
