Name: Perfect Awakening Sutra Great Commentary · Volume One · Extensive Great Perfect Enlightenment Sutra Great Commentary (Original Preface) (圆觉经大疏 · 上卷 · No. 243-B 大方广圆觉经大疏(本序))
Author: 宗密述

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，脩一心而成道，心也者冲虗妙粹，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，萬法虗偽，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，超彼太虗，恢恢焉，晃晃焉，逈出思議之表，我佛證此，憫物迷之，再歎奇哉，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，心通法徧，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。然出廐良駒，已搖鞭影，薶塵大寶，須設治方，故三觀澄明，真假俱入，諸輪綺互，單複圓修，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，別徧互習，業障惑障而銷亡，成就慧身，靜極覺徧百千世界，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。

The virtues of Heaven are expressed through the four attributes of Yuan, Heng, Li, and Zhen, all originating from the single breath of life. The virtues of the Buddha are manifested as Eternal Bliss, True Self, and Purity, all rooted in the one mind.

By focusing the breath to achieve softness, and cultivating the mind to attain the Way, the mind becomes empty, wondrous, and pure—brilliant, luminous, and aware. It neither comes nor goes, yet mysteriously connects past, present, and future. It is neither within nor without, yet penetrates all directions. It neither perishes nor arises—how could the four mountains harm it? It transcends both nature and form—how could the five colors blind it?

Amid the flow of birth and death, it shines alone like a luminous pearl in the vast sea. Resting on the shore of Nirvana, it glows solitary like the moon in the azure sky.

Great indeed! All phenomena arise from this source. All phenomena are illusory, born from the convergence of conditions. The nature of arising phenomena is fundamentally empty—all is merely consciousness. Consciousness is like an illusion or a dream—it is nothing but the mind. When the mind is tranquil yet aware, this is called perfect enlightenment. It fills all with purity, leaving no room for anything else.

Thus, its virtuous functions are boundless, all sharing the same nature. When nature manifests as form, realms and wisdom appear distinctly. When forms merge with nature, body and mind expand boundlessly. Like the ocean reflecting all, it surpasses the great emptiness— vast and luminous, far beyond the reach of thought.

The Buddha, having realized this, took pity on beings lost in confusion. He marveled again, pondering the great matter. Fully endowed with the ten powers, he subdued the demon armies under the tree. Out of his fourfold compassion, he revealed the treasure within the house.

Yet, like one who forgets his own head or abandons his father, awakening may be easy or difficult. Thus, in the gardens of sages and places of enlightenment, teachings arose—sudden and gradual. The gradual teaching unfolded in five periods, alternating emptiness and existence. The sudden teaching transcends the duality of truth, leaving no trace in the profound silence.

This sutra belongs to the sudden teaching. Thus, the Tathagata enters the land of eternal light, where ordinary beings and sages share one source. He manifests the body of bliss, where host and companions gather as one.

Manjushri, the great bodhisattva, first inquires about the origin. The Bhagavan, the most honored one, first presents the ultimate fruit. Illuminating this true essence, he dispels the forms of dreams. Knowing there is no self or person, who undergoes rebirth? All kinds of illusions arise from the awakened mind. When illusions cease, awakening is complete— the mind pervades all phenomena.

The mind is originally Buddha, but thoughts cause it to drift and sink. The shore does not move— it is the boat that rushes in haste.

Suddenly removing false mastery, emptiness no longer gives rise to flowers. Gradually exhausting the source of attachment, gold is freed from ore.

In principle, there is no cultivation or attainment, yet wisdom appears in stages. Recognizing the errors of the past is called progressing through the stages.

How much more so when delusion is forgotten, and virtue equals perfect brightness?

Yet, a fine steed leaving the stable already feels the shadow of the whip. A great treasure buried in dust requires skillful methods to refine.

Thus, through the three contemplations, clarity arises— truth and falsehood both enter. Through the interweaving of various wheels, practice is singular, manifold, and complete.

The four marks lie hidden in spirit, not opposed to awakening. The four ailments vanish from the essence, and the mind-flower blooms.

Further, for long, medium, and short periods, one restrains thoughts and deepens practice. Through distinct, pervasive, and mutual cultivation, karmic and afflictive obstructions dissolve.

The wisdom-body is accomplished— in utmost stillness, awakening pervades all worlds. The Buddha-realm appears before one.

Thus, hearing the five names surpasses the merit of offering treasures from countless realms. Explaining half a verse outshines the practices of countless lesser vehicles.

Truly, there is no dharma not upheld, no being not embraced.

噫，巴歌和眾，似量騰於猿心，雪曲應稀，了義匿於龍藏，宗密髫專魯誥，冠討竺墳，俱溺筌罤，唯味糟粕，幸於涪上，針芥相投，禪遇南宗，教逢斯典，一言之下，心地開通，一軸之中，義天朗耀，頃以道非常道，諸行無常，今知心是佛心，定當作佛，然佛稱種智，修假多聞，故復行詣百城，坐探羣籍，講雖濫泰，學且師安，叨沐猶吾之納，謬當真子之印，再逢親友，彌感佛恩，久慨孤貧，將陳法施，採集般若，綸貫華嚴，提挈毗尼，發明唯識，然醫方萬品，宜選對治，海寶千般，先求如意，觀夫文富義博，誠讓雜華，指體投機，無偕圓覺，故參詳諸論，反復百家，以利其器，方為疏解，冥心聖旨，極思研精，義備性相，禪兼頓漸，使游刃之士，無假傍求，反照之徒，不看他面，斯其志矣。

Ah, the songs of the common folk, rising like the restless mind of an ape; the pure teachings of the snow, so rare, their true meaning hidden deep in the dragon’s treasury. From childhood, I devoted myself to the classics of Lu, and in youth, I sought the scriptures of India—yet I was mired in the trap of words, tasting only the dregs of wisdom. Then, by fortune on the river Fu, like needle meeting lodestone, I encountered the Southern School of Chan and this very scripture. With a single phrase, my mind opened; within one scroll, the light of truth shone bright.

Once I saw the Way is not the ordinary way, and all conditioned things are impermanent, I came to know the mind is the Buddha-mind, and surely one can become a Buddha. Yet the Buddha is called All-Knowing, and cultivation requires broad learning. So I journeyed again to a hundred cities, sitting to explore the many texts. Though my lectures were unworthy, I studied like Ananda, humbly receiving the teachings as a son, mistakenly stamped as a true heir. Meeting the Dharma-friends once more, I felt the Buddha’s grace ever more deeply. Long lamenting my solitary poverty, I now wish to offer the gift of the Dharma.

Gathering the Prajñāpāramitā, weaving through the Avataṃsaka, upholding the Vinaya, illuminating the Vijñaptimātratā—yet among ten thousand remedies, one must choose what heals; among a sea of treasures, first seek the wish-fulfilling gem. Considering the richness of texts and breadth of meaning, I defer to the Flower Garland; yet for pointing directly to the essence and responding to the moment, nothing matches the Perfect Enlightenment. Therefore, I have examined the treatises, revisited the hundred schools, sharpened my tools, and now compose this commentary. With a mind immersed in the sacred intent, I have pondered deeply, striving for precision—complete in both principle and practice, embracing both sudden and gradual approaches. May those who wield the blade of wisdom find no need to seek elsewhere; may those who turn the light inward look to no other face. This is my aspiration.