大方廣圓覺修多羅了義經 1.6

1.6

「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 Unsurpassed Dharma King has a great dhāraṇī gate called perfect enlightenment, which flows forth all pure tathatā, bodhi, nirvāṇa, and the pāramitās to instruct bodhisattvas. The causal stage originally initiated by all Tathāgatas universally relies on perfectly illuminating the marks of pure enlightenment; only by cutting off avidyā forever do they accomplish the Buddha path. What is avidyā? Kulaputra, all sentient beings have, since beginningless time, undergone various inversions, just like a disoriented person who confuses the four directions, falsely taking the four great elements as the marks of their own bodies, and the shadows of conditions of the six dusts as the marks of their own minds. This is like a person with diseased eyes who sees flowers in the sky and a second moon. Kulaputra, the sky truly has no flowers; it is the diseased person who falsely clings to them. Because of false clinging, not only is one deluded about the intrinsic nature of this empty sky, but one is also confused about the place where real flowers arise. Due to this, the transmigration of saṃsāra falsely exists, and thus it is named avidyā. Kulaputra, this avidyā does not have real substantiality: it is like a person in a dream, for whom things are not non-existent while dreaming, but upon awakening, nothing whatsoever can be found; it is like many flowers in the sky that vanish into the empty sky, yet one cannot say they have a fixed place of cessation. Why is this? Because there is no place where they arose. In that which is unborn, all sentient beings falsely see arising and ceasing; therefore it is called the transmigration of saṃsāra. Kulaputra, one who cultivates perfect enlightenment in the Tathāgata's causal stage knows that these are flowers in the sky, and thus there is no transmigration, nor is there any body or mind that undergoes that saṃsāra. It is not that they are non-existent due to being made away with; their intrinsic nature is non-existent. That which knows and perceives is like empty sky; knowing that it is empty sky is itself the mark of flowers in the sky, nor can one say that there is no nature of knowing and perceiving. When both existence and non-existence are dispatched, this is called accordance with pure enlightenment. Why is this? Because its nature is like empty sky; because it is constantly unmoving; because within the tathāgatagarbha there is no arising or ceasing; because there is no knowing or seeing; and because, like the nature of the dharmadhātu, it is ultimately complete and all-pervading throughout the ten directions. This is called the Dharma-practice of the causal stage. Through this, bodhisattvas generate the pure mind within the Mahāyāna, and sentient beings of the latter age who cultivate in reliance on this will not fall into false views."