[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大方廣圓覺修多羅了義經略疏](https://indike.org/pramana/in.bauddha.taisho.1795) › 1.8 # 大方廣圓覺修多羅了義經略疏 1.8 大方廣圓覺修多羅了義經略疏 1.8 - **Language:** Classical Chinese ### [1.8](https://indike.org/pramana/in.bauddha.taisho.1795.1.8) 元亨利貞，乾之德也，始於一氣。常樂我淨，佛之德也，本乎一心。專一氣而致柔，修一心而成道。心也者，沖虛妙粹，炳煥靈明，無去無來，冥通三際，非中非外，洞徹十方。不滅不生，豈四山之可害？離性離相，奚五色之能盲？處生死流，驪珠獨耀於滄海；踞涅槃岸，桂輪孤朗於碧天。大矣哉！萬法資始也。萬法虛偽，緣會而生。生法本無，一切唯識。識如幻夢，但是一心。心寂而知，目之圓覺，彌滿清淨，中不容他。故德用無邊，皆同一性。性起為相，境智歷然。相得性融，身心廓爾。方之海印，越彼太虛，恢恢焉、晃晃焉，逈出思議之表也。我佛證此，愍物迷之，再嘆奇哉，三思大事。既全十力，能摧樹下魔軍；爰起四心，欲示宅中寶藏。然迷頭捨父，悟有易難，故仙苑覺場，教興頓漸。漸設五時之異，空有迭彰；頓無二諦之殊，幽靈絕待。今此經者，頓之類歟！故如來入寂光土，凡聖一源，現受用身，主伴同會。曼殊大士創問本起之因，薄伽至尊首提究竟之果。照斯真體，滅彼夢形，知無我人，誰受輪轉？種種幻化生於覺心，幻盡覺圓，心通法遍。心本是佛，由念起而漂沈；岸實不移，因舟行而鶩驟。頓除妄宰，空不生華；漸竭愛源，金無重鑛。理絕修證，智似階差，覺前前非，名後後位，況妄忘起滅，德等圓明者焉。然出厩良駒，已搖鞭影；埋塵大寶，須設治方。故三觀澄明，真假俱入；諸輪綺互，單複圓脩。四相潛神，非覺違拒；四病出體，心華發明。復令長中下期，克念、攝念而加行；別遍互習，業障、惑障而消亡。成就慧身，靜極覺遍，百千世界佛境現前。是以聞五種名，超剎寶施福；說半偈義，勝河沙小乘。實由無法不持，無機不被者也。 > Origination, flourishing, advantage, and firmness are the virtues of the Qian hexagram, originating from the single qi. Permanence, bliss, self, and purity are the virtues of the Buddha, rooted in the One Mind. Concentrate the single qi to achieve softness; cultivate the One Mind to accomplish the Way. As for the mind, it is profound, empty, wondrous, and pure, brightly luminous and numinously clear; without going or coming, it secretly penetrates the three times; neither within nor without, it clearly permeates the ten directions. Unceasing and unarisen, how could the four mountains harm it? Free from nature and free from marks, how could the five colors blind it? Dwelling in the stream of saṃsāra, the black dragon's pearl alone shines in the vast ocean; seated on the shore of nirvāṇa, the cassia-moon alone shines brightly in the azure sky. Great indeed! It is that upon which the myriad dharmas rely for their inception. The myriad dharmas are illusory and false, arising through the convergence of conditions. Arisen dharmas are fundamentally non-existent; all is vijñapti-mātra. Consciousness is like an illusion or a dream; it is merely the One Mind. The mind is quiescent yet knowing; it is designated perfect enlightenment, completely filled with purity, not admitting anything else within. Therefore, its virtuous functions are boundless, all identical in the one nature. The nature arising becomes marks; objective realm and wisdom are distinctly apparent. When marks attain fusion with the nature, body and mind become vast. Comparing it to the sāgara-mudrā, it surpasses empty space; immensely vast and brilliantly radiant, it transcends thought and deliberation. Our Buddha realized this, took pity on beings' confusion about it, praised it repeatedly as 'marvelous!', and deliberated thrice upon the great matter. Having perfected the ten powers, he could destroy the demon armies under the tree; thereupon he aroused the four minds, wishing to reveal the treasure hidden within the house. Yet, mistaking one's head and abandoning one's father, enlightenment has ease and difficulty; hence in the Deer Park and at the bodhimaṇḍa, teachings arose as sudden or gradual. The gradual established the distinction of the five periods, emptiness and existence alternating in prominence; the sudden has no distinction of the two truths, its dark numen being absolute. Now, is this sūtra not of the sudden category? Therefore, the Tathāgata entered the Land of Quiescent Light where ordinary persons and sages share one source, manifesting the sambhogakāya, host and companions assembling together. The great being Mañjuśrī was the first to ask about the fundamental causal ground, and the Bhagavat supreme first raised the ultimate fruit. Illuminating this true body and eliminating those dreamlike forms, knowing there is no self or person, who undergoes transmigration? Diverse illusions are born from the enlightened mind; when illusions are exhausted, enlightenment is perfected, the mind penetrates and dharmas pervade. The mind is originally the Buddha, yet drifts and sinks due to the arising of thoughts; the shore in truth does not move, yet races along due to the movement of the boat. Suddenly eliminate the illusory master, and flowers will not grow in the sky; gradually exhaust the source of craving, and gold will have no remaining ore. The principle transcends cultivation and realization, yet wisdom appears to have hierarchical stages; awakening to earlier faults is named later stages—how much more so when the arising and ceasing of delusion are forgotten, and virtue equals perfect brightness! However, when the fine steed leaves the stable, it already reacts to the shadow of the whip; the great treasure buried in dust requires establishing methods of treatment. Therefore, the three contemplations are clear and bright, both the true and the provisional entered; the various wheels are intertwined, cultivated singly or doubly in perfection. The four marks hide their spirit, not being obstructions to enlightenment; the four defects expose their substance, and the flower of the mind blossoms. Furthermore, he causes long, intermediate, and short periods to constrain thought and collect thought for energetic cultivation; practicing separately and universally in turn, karmic obstructions and afflictive obstructions are eliminated. Accomplishing the wisdom body, with tranquility perfected and enlightenment pervasive, the buddha-realms of hundreds of thousands of worlds appear before one. For this reason, hearing the five names surpasses the merit of giving the jewels of a universe; expounding half a verse of its meaning excels the small vehicle \[numerous as\] sands of the Ganges. Truly, this is because there is no dharma it does not uphold, and no capacity it does not cover. > — English (machine translation) (machine translation) - [Previous: 1.7](https://indike.org/pramana/in.bauddha.taisho.1795.1.7) - [Next: 1.9](https://indike.org/pramana/in.bauddha.taisho.1795.1.9) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1795.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1795~en-mt.1.8) — English, machine translation ## Linked texts (1) - [真心直說](https://indike.org/pramana/in.bauddha.taisho.2019a.1.11) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1795.1.8](https://indike.org/pramana/in.bauddha.taisho.1795.1.8) · Pramāṇa