大方廣圓覺修多羅了義經 1.19

1.19

「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。

fully encompassing the three worlds throughout all space is universally equal,

pure, and undisturbed.

“Son of good family, since space is universally equal and undisturbed,

you should know that the nature of enlightenment is universally equal and

undisturbed. Because the four great elements are undisturbed, you should

know that the nature of enlightenment is universally equal and undisturbed.

In this way, since everything including the eighty-four thousand dhāraṇī

gates is universally equal and undisturbed, you should know that the nature

of enlightenment is universally equal and undisturbed.

“Son of good family, because the nature of enlightenment is all-per-

vading, 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-per-

vasive, you should know that the four great elements pervade the dharma-

dhātu. In the same way everything, including the eighty-four thousand dhāraṇī

gates, pervades the entire dharmadhātu.

“Son of good family, 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 thou-

sand dhāraṇī gates, impairs or adulterates anything else. It is like hundreds

or thousands of lamps, whose light illuminates a single room: their light per-

vades everywhere without impairment and without adulteration.

“Son of good family, because their enlightenment is fully realized, you

should know that the bodhisattva is neither bound by the Dharma nor seeks

liberation from the Dharma. He neither loathes samsara nor cherishes nir-

vana. He neither respects those who uphold the precepts nor despises those

who violate the prohibitions. He 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 per-

fectly 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.

“Son of good family, 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.

“Son of good family, 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.

“Son of good family, if those bodhisattvas practice like this, gradually advance like this, think like this, carry on like this, practice expedient methods like this, develop their enlightened understanding like this, and seek the Dharma like this, they will be without delusion or distress.”

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

Universal Eyes, you should know that