---
title: "圓覺經直解 · 普賢章"
description: "明代高僧憨山德清所著《圓覺經直解》是对佛教重要经典《圆觉经》的权威注释。德清大师是晚明四大高僧之一，精通禅教，主张禅净合一。该书以浅显直白的语言阐释《圆觉经》深奥义理，重点解析圆觉妙心、如来藏思想及修行次第，体现了明代佛教融合各宗的特点。作为《圆觉经》注释中的代表作，该书既保持了经文原旨，又融入禅宗心要，在佛教义学史上具有重要地位，至今仍是研习《圆觉经》的重要参考。德清的注解兼顾学术性与实践性，对理解大乘佛教心性论具有指导意义。"
url: "https://rushiwowen.co/en/r/cmclqo0vk02ialb0a408g1ara"
---

於是普賢菩薩在大眾中即從座起，頂禮佛足，右繞三帀，長跪叉手而白佛言：

> Then Samantabhadra Bodhisattva rose from his seat in the midst of the assembly, bowed at the Buddha's feet, circumambulated him three times to the right, and kneeling with palms pressed together, said to the Buddha:

請法威儀

> The proper deportment for requesting the Dharma

大悲世尊！願為此會諸菩薩眾，及為末世一切眾生脩大乘者，聞此圓覺清淨境界，云何脩行？世尊！若彼眾生知如幻者，身心亦幻，云何以幻還脩於幻？若諸幻性一切盡滅，則無有心，誰為脩行？云何復說脩行如幻？若諸眾生本不脩行，於生死中常居幻化，曾不了知如幻境界，令妄想心云何解脫？願為末世一切眾生，作何方便漸次脩習，令諸眾生永離諸幻？

> Compassionate World-Honored One! Please explain to the assembly of bodhisattvas here, and to all sentient beings of the final age who cultivate the Great Vehicle: once they hear of this perfectly enlightened, pure state, how should they practice? World-Honored One! If those beings understand that all things are like illusions, then body and mind are also illusory—so how can one use illusion to cultivate illusion? If the nature of all illusions completely ceases, then there is no mind—so who is it that practices? Why then is it said that practice itself is like an illusion? And if sentient beings do not practice at all, remaining always amid illusion in birth and death, never truly understanding the illusory nature of things—how can their deluded minds attain Liberation? Please tell us: for all sentient beings of the final age, what skillful means, what gradual steps of training, will let them forever escape all illusion?

此普賢大士聞前開示，躡跡起疑，故特啟請脩行方便也。由前佛說知是空華即無輪轉，亦無身心受彼生死，此乃一念頓悟，當下頓了生死，則不假脩行，更無方便，此則太有徑庭，非上上根人不能領悟。奈何末世眾生，上上根者少，若不假脩行，必難悟入，若不假方便，不能造脩，故此首問脩行以求方便漸次之法也。若謂知是空華即無輪轉，然空華即幻妄也，若縱有眾生能知身心如幻者，若所知是幻，則此能知之身心亦是幻矣，云何以幻還脩於幻耶？此一疑也。若所知之幻既滅，則能知之幻亦滅矣，如此能所皆滅，則無有心矣，又誰為脩行之人耶？云何復說脩行如幻？此二疑也。若諸眾生本不假脩行，如此則於生死中常居幻化，曾不了知如幻境界，是則令妄想心云何解脫耶？此三疑也。因此請問如來，願說脩行之方便，當令眾生永離諸幻也。故向下世尊答以眾生幻心還依幻滅，不妨以幻脩幻為一答；諸幻滅盡，覺心不動，不入斷滅為二答；知幻即離，亦無方便，離幻即覺，亦無漸次為三答。然通釋成前章頓悟頓脩之意。

> This is the occasion when the great being Samantabhadra, after hearing the previous teaching, followed its traces and raised doubts, thus specifically requesting skillful means for practice. Because the Buddha had earlier explained that realizing these are "flowers in the sky"—illusory appearances—means no more turning of the wheel of rebirth, and no body or mind to undergo birth and death, this points to a single moment of sudden awakening. Once awakened in that instant, birth and death are utterly finished, requiring no further practice and no special methods. This teaching is extremely direct and abrupt; only those of the very highest faculties can grasp it. Alas, in the final era, few beings possess the very highest faculties. If they do not rely on practice, they will surely find it difficult to awaken and enter. If they do not rely on skillful means, they cannot undertake cultivation. Therefore, this first question asks about the practice needed to obtain gradual, step-by-step skillful means. If one says that understanding these are "flowers in the sky" means no more rebirth, yet "flowers in the sky" are precisely illusions and delusions. Suppose some beings can know that body and mind are like illusions—if what is known is illusory, then the very body and mind doing the knowing are also illusory. How can the illusory be used to cultivate what is already illusory? This is the first doubt. If the known illusion ceases, then the knowing illusion also ceases. When both subject and object cease, there is no mind left at all—so who is the person practicing? Why then is it still said that practice is like an illusion? This is the second doubt. If all beings fundamentally require no practice, then they would remain forever dwelling in illusions within birth and death, never awakening to the illusory nature of their experiences. In that case, how could the deluded mind ever achieve liberation? This is the third doubt. Because of these doubts, he asked the Thus-Come One, wishing him to explain the skillful means of practice, so that beings might forever depart from all illusions. Therefore, in the following section, the World-Honored One answers three points: first, that the illusory minds of beings still depend on illusions to cease—so it is perfectly fine to use illusion to cultivate illusion; second, that when all illusions have completely ceased, the awakened mind remains unmoved and does not fall into extinction; third, that knowing illusion is already leaving it, requiring no further skillful means, and that departing from illusion is awakening itself, involving no gradual steps. This, taken together, explains and confirms the meaning of sudden awakening and sudden practice in the previous chapter.

作是語已，五體投地，如是三請，終而復始。

> After saying these words, he prostrated himself fully, touching the ground with his head, hands, and feet. He did this three times, repeating the request again and again.

此敘求法之懇誠也。

> This is a narrative of the earnest longing for the Dharma.

爾時，世尊告普賢菩薩言：善哉，善哉！善男子！汝等乃能為諸菩薩及末世眾生，脩習菩薩如幻三昧，方便漸次令諸眾生得離諸幻。汝今諦聽，當為汝說。

> At that time, the World-Honored One said to Samantabhadra Bodhisattva, "Excellent, excellent! Good man! You are able, for the sake of all bodhisattvas and sentient beings of the latter age, to cultivate the bodhisattva's samadhi of illusion-like practice, and through skillful means and gradual stages, enable all beings to be freed from all illusions. Now listen carefully, and I shall explain this for you."

此讚善問誡，聽許說也。

> This is a praise of the good, a question to the teacher, and a request to be heard.

時，普賢菩薩奉教歡喜，及諸大眾默然而聽。

> Then Samantabhadra Bodhisattva, delighted to receive the instruction, along with the entire assembly, fell silent and listened attentively.

此欣承法音，冥心佇聽也。

> With joy, I receive the sound of the Dharma, quietly focusing my mind to listen.

善男子！一切眾生種種幻化，皆生如來圓覺妙心。猶如空華從空而有，幻華雖滅，空性不壞。眾生幻心還依幻滅，諸幻盡滅，覺心不動。

> Good man, all the various illusory transformations of living beings arise from the Thus-Come One’s perfect awakening mind. Just as flowers in the sky appear from emptiness—though those illusory flowers vanish, the nature of emptiness is not destroyed. The illusory minds of beings likewise vanish through illusion, and when all illusions are completely extinguished, the awakening mind remains unmoved.

此答諸幻滅盡，不入斷滅。

> Thus, when all illusions cease completely, one does not fall into annihilation.

依幻說覺亦名為幻，若說有覺猶未離幻，說無覺者亦復如是，是故幻滅名為不動。

> To say that enlightenment exists because illusion exists is still to speak of illusion. If one says there is enlightenment, one has not yet departed from illusion; saying there is no enlightenment is the same. Therefore, when illusion ceases, it is called the Unmoving.

此答以幻脩幻，以釋成不入斷滅之意也。謂以覺覺幻，覺亦是幻，故云依幻說覺，亦名為幻。若說幻滅而覺存者，此亦是幻，故云若說有覺，猶未離幻。若更起一見，說幻滅而覺亦無者，亦復是幻。何也？以未達究竟實際故也。直須有無俱遣，照體獨立，故云幻滅名為不動。以種種幻化，皆生圓覺妙心，故諸幻滅盡，覺心不動也。

> This answer uses illusion to cultivate illusion, explaining how liberation does not fall into annihilation. It means that when awareness is used to perceive illusion, the awareness itself is also an illusion. Therefore, it is said that relying on illusion to speak of awareness is still called illusion. If one says that illusion ceases and awareness remains, this too is illusion. Hence, it is said that claiming awareness exists is still not free from illusion. If one further forms a view that both illusion and awareness vanish, this is likewise illusion. Why? Because one has not yet reached the ultimate reality. One must directly let go of both existence and non-existence, allowing the radiant essence of awareness to stand alone. Thus, it is said that the cessation of illusion is called the Unmoving. Since all illusions arise from the wondrous mind of Perfect Awareness, when all illusions cease completely, the aware mind remains unmoving.

善男子！一切菩薩及末世眾生，應當遠離一切幻化虗妄境界。由堅執持遠離心故，心如幻者亦復遠離。

> Good man! All bodhisattvas and sentient beings of the final age should distance themselves from all illusory and deceptive states. By firmly upholding this attitude of detachment, even the mind that sees things as illusions should itself be let go of.

此示離幻方便，以答永離諸幻之請，以遣離幻之心也。謂知是幻，方起能離之心。諸幻既滅，若堅執有能離之心，此心亦如幻者，故應亦復遠離。此遣第一重能離之心也。

> This teaches the method of detachment from illusions, in response to the request for permanent freedom from all illusions, in order to let go of the very mind that seeks to detach. It means that only after knowing something is an illusion does one give rise to the mind that can detach from it. Once all illusions have ceased, if one stubbornly clings to the idea of having a mind that can detach, that mind is itself like an illusion, and so it too should be let go. This is the first layer of releasing the mind that seeks detachment.

遠離為幻，亦復遠離。

> Away from illusion, and also away from that very detachment.

此遣第二重離心之離也。謂初以知離幻，幻滅則遣能知之心，若能知已泯，則此離亦如幻，故云遠離為幻，亦復遠離。

> This explains the second level of letting go—the letting go of the mind that lets go. At first, one uses awareness to let go of illusion. Once illusion ceases, that awareness itself must also be released. When that knowing mind is gone, even this act of releasing is seen as illusory. Thus it is said: "The release itself is an illusion, and must also be released."

離遠離幻，亦復遠離。

> Detach from illusion, and further detach from the very act of detaching.

此遣第三重離上遠離之離，所謂遣遣也。

> This lets go of even the letting go of detachment described in the third level of detachment—what is called "letting go of letting go."

得無所離，即除諸幻。譬如鑽火，兩木相因，火出木盡，灰飛烟滅。以幻脩幻，亦復如是，諸幻滅盡，不入斷滅。

> When you attain the state of non-detachment, all illusions are dispelled. It is like drilling for fire: two sticks rub together, fire appears, the sticks are consumed, and the ashes fly away as the smoke vanishes. Using illusion to cultivate illusion is just the same—when all illusions are extinguished, you do not fall into annihilation.

此言遣之又遣，以至無遣，故云得無所離，即除諸幻也。鑽火，喻諸幻智。灰飛烟滅，以喻遣遣。唯有地存，故喻不入斷滅。此總結答問意也。

> This teaching involves letting go again and again, until there is nothing left to let go of. That is why it is called "attaining a state of nothing further to abandon"—it is simply the removal of all illusions. The example of drilling wood to make fire represents the wisdom that dispels illusions. When the ashes fly away and the smoke dies out, this represents letting go of even the letting go. Only the ground remains—this represents not falling into total nothingness. This concludes the summary answer to the question.

善男子！知幻即離，不作方便；離幻即覺，亦無漸次。

> Good man, when you recognize illusion, you are already free of it—no need for skillful methods. Being free of illusion is itself enlightenment—there are no gradual stages.

此結示頓悟頓證，以顯究竟一心之旨也。

問曰：上答以幻脩幻、遣之又遣，皆是方便漸次之意。今結示云不作方便亦無漸次，豈佛自語相違耶？

答曰：此義幽玄，誠難體會。上云種種幻化，皆生如來圓覺妙心。雖云重重遣拂，所遣拂者，總是一幻。謂此妙覺心中，凡有起心動念，絲毫見處未忘，通皆是幻。若知到底是幻，則一切諸幻自離。但知而已，又何別作方便？若但存執著之心，即是知見未忘，便名微細法執。了達一切皆幻，則當下消亡，全體自現。故云知幻即離，離幻即覺。正如香象渡河，一踏到底。所謂不作方便，亦無漸次也。

一切菩薩及末世眾生依此脩行，如是乃能永離諸幻。

此結酬問意也。謂必要如是重重遣拂，乃能永離諸幻也。

爾時，世尊欲重宣此義，而說偈言：

普賢汝當知， 一切諸眾生， 無始幻無明，皆從諸如來， 圓覺心建立， 猶如虗空華。依空而有相， 空華若復滅， 虗空本不動。幻從諸覺生， 幻滅覺圓滿， 覺心不動故。若彼諸菩薩， 及末世眾生， 常應遠離幻，諸幻悉皆離， 如木中生火， 木盡火還滅。覺則無漸次， 方便亦如是。

長行但云種種幻化生於覺心，不知何者是幻化？故頌中補無明二字，謂種種幻化皆無明也。