---
title: "銷釋金剛經科儀會要註解 · 一體同觀分第十八"
description: "銷釋金剛經科儀會要註解是宋代僧人宗鏡所述、明代覺連重集的一部佛教經典註解。該書以科儀形式系統整理並註解鳩摩羅什所譯金剛經，融合儀軌實踐與經義闡釋，反映宋明時期佛教儀式化與義理研究並重的特點。內容側重經文分科判教，逐段析義，並結合禪宗心要，指引修行者通過儀軌深入般若空性。作為金剛經研究的重要文獻，它既體現了漢傳佛教科儀傳統的成熟，也為後世提供了儀解雙修的範例，在佛教儀軌史和經典註釋領域具有承先啟後的地位。"
url: "https://rushiwowen.co/en/r/cmcvtpqqd0gxlle044942j4m3"
---

## 銷釋金剛科儀會要註解卷第六

> Volume Six: Annotated Essence of the Diamond Sutra Liturgy

姚秦三藏法師　鳩摩羅什　　譯

隆興府百福院　宗鏡禪師　　述

> Abbot Zongjing of Baifu Temple in Longxing Prefecture

曹洞正宗嗣祖沙門　覺連　重集

> Lineage Holder of the Caodong Orthodox School, Monk Juelian, Recompiled

一體同觀。萬法無差。凡聖共一家。如來五眼，照耀塵沙。

> All things are one and the same. The myriad phenomena are without distinction. Both ordinary beings and sages share one home. Thus, the Tathagata's five eyes shine upon every grain of dust and every drop in the ocean.

此科昭明太子判此一段經文為一體同觀分第十八，以恒河沙世界國土中所有眾生若干種心，如來以智眼悉見。又云：如來說諸心皆為非心者，以如來智入眾生心，既□□心差別，即十法界同一真心也。故立一體同觀之名也。萬法無差者，此言萬法總該十界依正之法，如來以法眼觀一切諸法，無非真空實相，故無差別也。如云：若人欲識真空理，心內真如還遍外，情與無情共一體，處處皆同真法界也。凡聖共一家者，言此四聖六凡、染淨十界，皆從真如妙道流出，故云凡聖一家。既共一家，即是一體。張拙秀才云：光明寂照遍河沙，凡聖含靈共一家也。如來五眼者，即肉眼、天眼、慧眼、法眼、佛眼也。傅大士頌曰：天眼通非礙，肉眼礙非通，法眼唯觀俗，慧眼直緣空，佛眼如千日，照異體還同，圓明法界內，無處不含容。此之五眼，通該十界，而優劣有殊。如經所說，五眼皆如來所具，無非佛眼也。照耀塵沙者，如來以五眼悉見恒沙世界眾生之心也。

> This section, designated by Crown Prince Zhaoming as Chapter Eighteen: "One Essence, Same Vision," explains that the Tathagata, with his wisdom eye, sees all the various kinds of minds of the countless beings in worlds as numerous as the sands of the Ganges. It also says that when the Tathagata speaks of all minds as "not-mind," it is because his wisdom penetrates the minds of beings. Since these minds appear distinct and varied, the ten realms of existence are nothing but the one true mind. Hence the name "One Essence, Same Vision." All dharmas are without distinction: This refers to how all dharmas encompass the proper and dependent realms of the ten Dharma realms. The Tathagata, with his Dharma eye, sees that all phenomena are no different from the true nature of empty reality—thus, they are without distinction. As the saying goes: "If one wishes to perceive the principle of true emptiness, the true suchness within the mind pervades all outside; the sentient and the insentient share one essence, and everywhere is the same true Dharma realm." Sages and ordinary beings share one family: This means that the four noble beings, the six ordinary beings, the pure and defiled ten realms, all flow from the wonderful path of true suchness. Therefore it is said that sages and ordinary beings are one family. Since they share one family, they are one essence. Scholar Zhang Zhuo said: "Radiant light shines throughout the Ganges' sands; sages, ordinary beings, and all souls share one family." The Tathagata's five eyes are the physical eye, the divine eye, the wisdom eye, the Dharma eye, and the Buddha eye. Master Fu's verse says: "The divine eye sees without obstruction; the physical eye is obstructed and sees not. The Dharma eye sees only the conventional; the wisdom eye directly perceives emptiness. The Buddha eye is like a thousand suns, illuminating differences yet the essence remains the same. In the perfectly bright Dharma realm, there is no place it does not embrace." These five eyes encompass the ten realms, but they differ in capacities. As the sutra says, the five eyes are all possessed by the Tathagata; they are nothing but the Buddha eye. "Illuminating the dust and sands": The Tathagata, with his five eyes, sees the minds of beings throughout worlds as numerous as the Ganges' sands.

三心洞徹，本性無涯。春來日暖，無樹不開華。

> When the three minds are fully understood, the true nature knows no bounds. When spring comes and the days grow warm, every tree bursts into bloom.

三心洞徹者，言如來洞徹三心而不可得。盖三世之心，過去已滅，未來未至，現在不住，皆是虗妄生滅，故求之不可得也。唯有本來之性，無有邊涯，以妄心盡處，即是真性，一切諸法，無不彰顯此心也。春來日暖者，此是科家分明指示一體同觀，萬法無差之義。如陽氣初回，春來日暖，柳塘花塢，暖日和風，三草二木，暢茂調達，春意無私，乾坤普徧，故云無樹不開華。以喻如來具此五眼，觀眾生心一體無差也。

> Those who penetrate the minds of the three times realize that the Tathagata sees through them completely, yet finds them unattainable. The mind of the three times—the past has already ceased, the future has not yet arrived, and the present does not abide—are all illusory arising and ceasing. Therefore, seeking them is futile. Only the original nature has no boundaries; where the deluded mind ends, true nature is revealed. All phenomena manifest this mind without exception. \*When spring comes and the sun warms\*, this is the commentator’s clear instruction on the principle of "one body, same viewing" and "all phenomena without difference." Just as when the yang energy first returns, spring arrives and the sun warms, willow ponds and blossom gardens bask in warm breezes, grasses and trees of all kinds flourish abundantly. The spring spirit is impartial, covering the entire universe. Thus it is said, \*“There is no tree that does not bloom.”\* This is a metaphor for the Tathagata possessing the five eyes, viewing the minds of all beings as one single essence, without distinction.

如來具六通， 三心不可窮， 筭沙無億數，到此體皆同

> The Tathagata possesses six superknowledges; The three minds cannot be fathomed. Counting grains of sand, beyond countless eons— Reaching this state, all are the same.

前二句牒經文之義。六通者，即前五眼之義，文出般若經。一神境通者，能震動十方，變一為多，變多為一等，此即身如意通也。二天耳通者，能過人天耳，如實能聞種種音聲也。三他心通者，能知十方諸有情類心心所法也。四宿命通者，能知十方有情之心，年月日時、劫量處所、名姓死生、自他等事也。五天眼通□，能見十方有情無情、色像死生、善惡等報。□□漏盡通者，能知十方有情自他、漏盡不盡等也。今云如來以六通觀恒沙世界眾生若干種心，反三心皆不可得，故不可窮也。三心既空，真心自顯也。後二句亦牒經義，指歸一體。佛以六通悉見恒沙眾生之心，即非真心，故以筭沙無數億世界眾生心，佛悉了知一一體空，絕十法界之相狀，皆不可得，無非真空實相，故云到此體皆同也。

> The first two lines restate the scripture's meaning. "Six Supernatural Powers" are derived from the meaning of the "Five Eyes," as explained in the \*Prajñāpāramitā Sūtra\*. First, the \*\*Supernatural Power of Physical Presence\*\* can shake the ten directions, transform one into many, or many into one—this is the power of bodily mastery. Second, the \*\*Supernatural Power of the Heavenly Ear\*\* surpasses ordinary and celestial hearing, truly able to perceive all kinds of sounds. Third, the \*\*Supernatural Power of Knowing Others' Minds\*\* perceives the minds and mental factors of all sentient beings in the ten directions. Fourth, the \*\*Supernatural Power of Past Lives\*\* knows the minds of all beings in the ten directions, including year, month, day, time, kalpa, place, name, life and death, self and others, etc. Fifth, the \*\*Supernatural Power of the Heavenly Eye\*\* sees all sentient and insentient beings, their forms, life and death, and the retribution of good and evil, etc. Sixth, the \*\*Supernatural Power of Ending Defilements\*\* knows whether the defilements of oneself and others in the ten directions are exhausted or not. Now it says: The Thus-Come One uses the Six Supernatural Powers to observe the countless minds of beings in worlds as vast as the Ganges sands. Yet these three kinds of minds are ultimately unattainable, thus inexhaustible. When the three minds are empty, the true mind reveals itself. The last two lines also restate the scripture's meaning, pointing to the ultimate unity. The Buddha, through the Six Supernatural Powers, fully sees the minds of beings as numerous as the Ganges sands—yet these are not the true mind. Thus, no matter how many beings' minds, like countless worlds of Ganges sands, the Buddha fully knows that each one is inherently empty, transcending all realms of phenomena. None can be grasped—all are nothing but the true reality of emptiness. Therefore, it is said: "At this point, all are fundamentally the same."

○一體同觀分第十八。

> Chapter 18: The One Body of All Things

【經】須菩提！於意云何至如是，世尊！如來有佛眼。

> Subhuti, what do you think? —So it is, World-Honored One. The Tathagata possesses the Buddha eye.

此分名為一體同觀。如來以五眼觀眾生妄心，皆不可得，無非實相，故云一體也。因須菩提聞佛前說，菩薩不見彼是眾生可度，不見我是菩薩為能化，不見淨佛國土，如是則不見諸法，名為諸佛如來。然則如來具足五眼，豈都無所見耶？此敘善現疑。因下，顯所斷也。佛問須菩提：如來有肉眼不？須菩提答云：如是，世尊！如是者，領其問義。如來有肉眼，意云：肉眼者，見障內色，名為肉眼也。肉眼具五義：一、見粗不見細；二、見近不見遠；三、見明不見暗；四、見前不見後；五、見障內色，不見障外色。故五義也。若是多生已種清淨善根凡夫，具足宿命肉眼，見百由旬；二乘肉眼，同凡夫見百由旬；菩薩肉眼，見三千世界；佛之肉眼，與菩薩同見三千世界，又能見人中無數世界。已上總肉眼也。佛復問：如來有天眼者，於肉眼邊，引清淨天眼，見障外色，名為天眼，如阿那律是也。若佛天眼，能見諸佛所有細色。淨名云：唯佛世尊，得真天眼，照見恒沙佛土，不以二相。智論云：凡夫天眼見一四天下，小聲聞見小千界，大聲聞見中千界，阿那律見三千界；緣覺小者見中千界，大者見大千界；菩薩天眼遠見一切世界。已上總明天眼也。佛仍云：如來有慧眼者，以根本智照真理故，以能照真理故名慧眼也。若二乘慧眼唯見生空，菩薩慧眼俱見二空不能窮盡，如來慧眼窮盡無餘。已上總明慧眼也。佛亦云：如來有法眼者，即後得智能說法度人也。後得智者，從根本智後方得其名，能達俗明真名為法眼也。華嚴鈔云：二乘法眼但見無常苦空等諸法，總相粗觀不能細觀，若要不知根欲性殊，非真法眼也。菩薩法眼了知根欲性殊，及一切法若總若別、若粗若細無不窮盡也。佛之法眼所知障盡，無法不知、無生不度，故云法眼也。佛又云：如來有佛眼者，前四在佛總明佛眼，又見佛性圓極名為佛眼也。涅槃云：九地已前聞見佛性，十地眼見佛性而未了了，於自身中十分見一，故知隔羅縠見月，如來佛眼無不窮盡，所以圓極淨勝無如佛眼也。

> \*\*Chapter Title: One Body, Same View\*\* The Tathāgata uses the Five Eyes to observe sentient beings' deluded minds. None of these can be grasped; all are nothing but ultimate reality itself. Hence the name "One Body." Because Subhūti heard the Buddha's earlier teaching—that a bodhisattva does not see "others" as beings to save, does not see "self" as a savior, and does not conceive a purified buddha-land—thus perceiving no phenomena at all, this is called "All Buddhas and Tathāgatas." Yet, if the Tathāgata fully possesses the Five Eyes, does He truly see nothing? This passage records Subhūti's doubt. The words that follow reveal the resolution of that doubt. The Buddha asks: "Subhūti, does the Tathāgata possess the physical eye?" Subhūti replies: "Yes, World-Honored One." He affirms the intent of the question. The phrase "the Tathāgata possesses the physical eye" means: the human eye that sees within the visible realm is called the physical eye. The physical eye has five characteristics: 1. It sees the coarse, not the subtle. 2. It sees what is near, not what is far. 3. It sees in light, not in darkness. 4. It sees the front, not the back. 5. It sees within visible range, not beyond it. Thus it has these five qualities. For an ordinary person who has planted pure roots of merit over many lifetimes, endowed with the karmic physical eye, they can see a distance of a hundred leagues. The physical eye of a disciple of the Two Vehicles sees the same as that of an ordinary person—a hundred leagues. The physical eye of a bodhisattva sees a universe of three thousand worlds. The Buddha's physical eye sees three thousand worlds, just like a bodhisattva, and can also see the countless worlds within the human realm. This summarizes the physical eye. The Buddha then asks: "Does the Tathāgata possess the divine eye?" Beyond the physical eye arises the divine eye, which sees what is hidden from sight. This is called the divine eye, as exemplified by Ānanda's pupil. When the Buddha uses the divine eye, He can see all the subtle forms of other Buddhas. As the Vimalakīrti Sūtra says: "Only the Buddha, the World-Honored One, has the true divine eye, which shines upon the numberless buddha-lands without a trace of duality." The Treatise on Great Perfection of Wisdom explains: An ordinary person's divine eye sees one world-system (a single four-continent realm). A small śrāvaka sees a small chiliocosm. A great śrāvaka sees a middling chiliocosm. Ānanda's pupil sees a universe of three thousand great worlds. A lesser pratyekabuddha sees a middling chiliocosm, while a greater sees a great chiliocosm. A bodhisattva's divine eye sees all worlds from afar. This summarizes the divine eye. The Buddha further says: "Does the Tathāgata possess the wisdom eye?" This refers to the fundamental wisdom that illuminates ultimate truth. Because it can perceive truth, it is called the wisdom eye. The wisdom eye of the Two Vehicles sees only the emptiness of the self. A bodhisattva's wisdom eye sees both kinds of emptiness, yet not completely. The Tathāgata's wisdom eye sees emptiness without remainder. This summarizes the wisdom eye. The Buddha also says: "Does the Tathāgata possess the dharma eye?" This is the wisdom that arises after enlightenment, enabling the teaching and liberation of beings. It is called the "wisdom that comes after fundamental wisdom," and because it can comprehend both worldly and ultimate truth, it is called the dharma eye. The Huayan Commentary says: The dharma eye of the Two Vehicles sees only impermanence, suffering, emptiness, and so on—coarse, general characteristics—but cannot examine specific details. It does not know beings' capacities, desires, and dispositions; thus it is not the true dharma eye. A bodhisattva's dharma eye thoroughly understands all beings' capacities, desires, and unique natures, as well as all phenomena—general and specific, coarse and subtle—without exception. The Buddha's dharma eye eradicates all cognitive obscurations. There is no dharma He does not know, no being He does not save. Hence it is called the dharma eye. The Buddha still says: "Does the Tathāgata possess the buddha eye?" The previous four eyes, when present in a Buddha, are collectively called the buddha eye. Furthermore, seeing buddha-nature in its ultimate perfection is specifically designated the buddha eye. The Nirvāṇa Sūtra says: Bodhisattvas below the ninth stage hear of and see buddha-nature through understanding, while tenth-stage bodhisattvas see it directly but not completely—seeing merely one-tenth of it within themselves, like glimpsing the moon through a transparent veil. The Buddha's eye sees all without limit, utterly pure and supreme—nothing surpasses the buddha eye.

【經】須菩提！於意云何如恒河中至未來心不可得。

> Subhuti, what do you think? The past mind is unobtainable, the present mind is unobtainable, and the future mind is unobtainable.

佛問須菩提：以一恒河中所有沙，一沙對一恒河，有如是沙等恒河，實無量無邊之多。又以諸恒河中所有沙數，一沙對一佛世界，此沙數世界，實無量無邊不可說之多也。又以沙數世界國土中，所有眾生，有若干種心，如來悉知悉見，以此則知佛眼所見。爾所國土中，眾生心念，無量若干，如來悉知，以顯佛眼圓明了知，纖毫無惑，無不知見也。佛又云：何以故者，徵問上義，以何意故，如來悉知若干種心也。佛意云：如來說諸心者，即眾生若干種心，有染有淨，既有染淨之相，即俗諦也。非心者，妄識本空，妄心空處，即真心，是真諦也。是名心者，真心不滅，不屬有無，真俗二諦，即第一義心也。佛又云：所以者何者，徵釋上文非心之義也。意云：本覺不知，隨妄流轉，故有三世之念。謂思念前事者，為過去心，過去已滅，了不可得。思念今事者，為現在心，現在無住，了不可得。思念後事者，為未來心，未來未至，了不可得。三世推求，俱是虗妄，皆不可得，即非常住真心，即為依也心、虗妄心。若一念有生滅心，即成六十二種邪見，九百種煩惱。若悟無法無相，平常真心，即法體空寂，不生不滅。但起念時，莫執莫斷，不取不捨，即三際無踪。一念圓具，則生死涅槃，平等無二，妄心本空，真心顯矣。傅大士頌曰：依他一念起，俱為妄所行，便分六十二，九百亂縱橫。過去滅無滅，當來生不生，常能作此觀，真妄坦然平。

> The Buddha asked Subhuti: Consider all the sand grains in one Ganges River. For each grain of sand, imagine another Ganges River. The number of such Ganges Rivers is truly immeasurable and boundless. Now, take all the sand grains from all those Ganges Rivers. For each grain of sand, imagine an entire universe. The number of such universes is truly immeasurable, boundless, and beyond expression. Now, within all those universes and their lands, there are countless sentient beings, each with many different kinds of minds. The Tathagata knows and sees them all completely. This shows the scope of the Buddha’s vision. Within all those lands, the thoughts of sentient beings are countless and varied, yet the Tathagata knows them all. This demonstrates that the Buddha’s vision is perfectly clear and complete, with not the slightest confusion or ignorance. Nothing is unknown or unseen. The Buddha further asked: “Why is this so?” He questions the meaning of the previous statement. Why is it that the Tathagata knows all these different kinds of minds? The Buddha’s intention is this: When the Tathagata speaks of “various minds,” he refers to the many kinds of minds of sentient beings. Some are tainted, some pure. Since there are distinctions between tainted and pure, this belongs to conventional truth. When he speaks of “not-mind,” he means that the deluded consciousness is fundamentally empty. The very place where the deluded mind is empty is the true mind. This belongs to ultimate truth. And when he speaks of “it is called mind,” he means that the true mind is indestructible and does not belong to either existence or non-existence. These two truths—conventional and ultimate—combined, are the mind of the highest truth. The Buddha further said: “Why is this?” He explains the meaning of “not-mind” from the previous passage. The intention is this: The original enlightened nature is unaware, and therefore it follows delusion and flows on, giving rise to thoughts of the three times. Thinking of past events is the “past mind.” The past has already ceased, and it is utterly ungraspable. Thinking of present events is the “present mind.” The present does not abide, and it is utterly ungraspable. Thinking of future events is the “future mind.” The future has not yet arrived, and it is utterly ungraspable. When we seek across the three times, it is all illusion. Nothing at all can be grasped. This is not the eternal true mind; it is the dependent, deluded mind. If a single thought arises with a mind of birth and death, it creates sixty-two kinds of wrong views and nine hundred kinds of afflictions. But if we awaken to the truth that there are no phenomena and no marks, and dwell in the ordinary true mind, then the essence of reality is empty and calm, neither arising nor ceasing. Whenever thoughts arise, do not cling, do not cut off, do not grasp, do not reject. Then the three temporal limits leave no trace. In a single thought, everything is complete. Then birth and death and nirvana are equal, with no duality. The deluded mind is originally empty, and the true mind reveals itself. Bodhisattva Fu’s verse says: Relying on a single thought arising, All become what delusion does. Thus it divides into sixty-two, And nine hundred, in chaos running. The past has ceased, yet not truly ceased; The future arises, yet not truly born. Always able to contemplate like this, The true and the false level and calm.

五眼悉圓明，如揭日曜恒沙之世界；三心不可得，似撥火覓滄海之浮漚。縱使窮諸玄辯，竭世樞機，到此總須茫然。且道是何標格？

> The Five Eyes are all perfectly clear and bright, Like the sun unveiling worlds as numerous as the sands of the Ganges. The Three Minds cannot be grasped, Like searching for bubbles on the vast ocean by stirring a fire. Even if one exhausts all profound debates and uses up all the world's clever strategies, Here, all must be lost in confusion. So tell me, what standard is this?

初一節文，牒經之義。眾生之心，佛眼悉知悉見。不獨佛眼圓明照十法界，如來五眼一一圓明普照。故舉喻云：如揭日照恒沙之世界。揭者，高舉也。如杲日昇空，高下俱照也。如云：佛眼如千日，照異體還同。所照之境雖多，達境本空，同歸真空實相也。三心不可得者，亦牒經義。即過去心、現在心、未來心，悉皆虗妄，了不可得。故舉喻云：欲尋此妄心，無有處所。如撥大覓滄海之浮漚，火中決定無水漚，妄心定無形跡。以顯妄念本空，不可尋究也。本淨偈曰：見道方修道，不見復何修。道性如虗空，虗空何所修。徧觀修道者，撥火覓浮漚。但看弄傀儡，線斷一時休也。縱使窮諸玄辯者，是科家發明此心至極之處，難以開口。三世諸佛話會不及，歷代祖師忘鋒結舌。一大藏教不曾談著一字，千七百則公案未甞動著絲毫。故德山焚却鈔䟽，舉火云：窮諸玄辯，若一毫置於太虗。竭世樞機，似一滴投於巨壑。遂乃焚之。以此心言說不得，所以到這裏總須茫然也。且道是何標格者，乃科家徵問之義。此心以何標指格量，向下顯露者哉。

> A single verse explains the meaning of the sutra: All the thoughts of sentient beings are completely seen and known by the Buddha’s eye. Not only does the Buddha’s eye perfectly illumine the ten realms, but each of the Tathagata’s five eyes also shines with perfect clarity. Thus, a metaphor is given: like raising a sun to illuminate the worlds as numerous as the sands of the Ganges. “Raising” means lifting high. It is like the bright sun rising in the sky, shining equally on high and low. As it is said: “The Buddha’s eye is like a thousand suns, illuminating all forms, yet the essence remains the same.” Although the objects illuminated are many, understanding that their nature is originally empty returns them all to the true emptiness of ultimate reality. The statement that the three minds cannot be grasped also refers to the sutra’s meaning. That is, the past mind, present mind, and future mind are all illusory and utterly ungraspable. Hence, a metaphor is given: trying to find this deluded mind has no location, like stirring the ocean to look for a bubble, or expecting a bubble of water in fire—the deluded mind certainly has no form or trace. This is to reveal that deluded thoughts are originally empty and cannot be sought after. The Pure and Pure Verse says: “See the path, then cultivate the path; if you do not see it, what is there to cultivate? The nature of the path is like empty space—what is there to cultivate in empty space? Look everywhere at those who cultivate the path: they stir the fire to find a water bubble. Just watch the puppet show—when the strings break, it all stops at once.” Even if one exhausts all profound reasoning—this is the commentator’s way of expressing that this mind reaches its ultimate point, where words fail. The Buddhas of the three times cannot express it, the patriarchs of all generations fall silent and bite their tongues. The entire Buddhist canon has never spoken a single word about it, and the seventeen hundred koans have never stirred a single hair. Therefore, Deshan burned his commentaries and, lighting the fire, said: “Exhausting all profound reasoning is like placing a single hair in the vast void; using up all worldly mechanisms is like dropping a single drop into a huge ravine.” He then burned them. Because this mind cannot be expressed in words, arriving here, we are all left bewildered. Now, what kind of standard is this? This is the commentator’s question: By what measure can this mind be pointed out? What follows reveals it directly.

直饒講得千經論， 也落禪家第二籌

> Even if you can expound a thousand scriptures and treatises, You're still second best in the Chan school.

此二句答上問之義也。以此心三世推尋，了不可得。所以三際求心，心不有；心不有故，妄元無；妄元無處，即菩提、生死、涅槃本平等。到此田地，口欲談而詞喪，心欲緣而慮忘。故云：直饒講得千經論，也落禪家第二籌也。昔德山宣鑑禪師精究律藏，於性、相諸經貫通旨趣。甞講金剛般若，時謂之周金剛。曾言同學曰：一毫吞海，海性無虧；纖芥投針，針鋒不動。學與無學，唯我知焉。後聞南方禪道頗盛，師意不平，乃曰：出家兒千生學佛威儀，萬劫學佛細行，尚不得成佛。南方魔子敢言直指人心，見性成佛！我當摟其窟穴，滅其種類，以報佛恩！遂擔青龍鈔疏出蜀，至澧陽，路上見一婆子，因歇息，買餅點心。婆指擔云：這個是甚麼文字？師曰：青龍鈔疏。婆云：講何經耶？師曰：金剛經。婆云：我有一問：汝若答得，吾施一齋；若答不得，別處去買。婆問云：金剛經道：過去心不可得，現在心不可得，未來心不可得。未審上人點那個心？師無語。婆云：饒汝講得千經論，一向臨機下口難。遂指往參龍潭信禪師，發明心地，將所持青龍鈔疏併平昔所集文字，以火焚之，方知此心出言教外。所以釋迦云：吾四十九年未甞說一字。達磨曰：直指本心，本來是佛；不立文字，教外別傳。使人不泥文字名相也。

> These two lines answer the question above. Searching for this mind throughout the three times—past, present, future—it is ultimately unfindable. Thus, when we seek the mind in these three periods, it is not there. Because the mind is not there, delusions are fundamentally non-existent. Where delusions are absent, enlightenment, birth-and-death, and nirvana are all equal. At this point, when you try to speak, words fail; when you try to think, thoughts vanish. That's why it's said, "Even if you can lecture on a thousand sutras and treatises, you still fall into the second-rate category in Zen." In the past, Master Deshan Xuanjian studied the Tripitaka deeply and thoroughly understood the doctrines of the nature and characteristics schools. He once taught the Diamond Sutra, and people called him "Zhou the Diamond." He once said to his fellow students, "When a single hair swallows the ocean, the ocean's nature remains complete. When a tiny mustard seed touches a needle, the needle's tip does not move. The learned and the unlearned—only I know this." Later, he heard that Zen teachings were flourishing in the south, and he felt resentful. He said, "Monastics study the Buddha's dignified conduct for a thousand lifetimes, and practice his subtle actions for ten thousand eons, yet still cannot attain Buddhahood. Those southern devils dare to say 'directly point to the mind, see your nature and become a Buddha'? I will destroy their dens and wipe out their kind to repay the Buddha's kindness!" So he loaded his commentaries on the Blue Dragon (a text on the Diamond Sutra) onto his back and left Sichuan. When he arrived at Liyang, he saw an old woman on the road. He stopped to rest and asked to buy some refreshments. The woman pointed at his load and asked, "What books are those?" Deshan replied, "Commentaries on the Blue Dragon." She asked, "Which sutra do they explain?" "The Diamond Sutra," he answered. She said, "I have a question. If you can answer it, I will offer you a meal. If not, go buy your food elsewhere." She asked, "The Diamond Sutra says, 'The past mind cannot be grasped, the present mind cannot be grasped, the future mind cannot be grasped.' Which mind, sir, are you invoking?" Deshan was speechless. The woman said, "Even if you can lecture on a thousand sutras and treatises, when it comes to the moment, you can't get a word out." She then directed him to consult Master Longtan Xin. Deshan went to Longtan and awakened to the mind's true nature. He burned his Blue Dragon commentaries and all the written works he had collected. Only then did he realize that this mind lies beyond words and teachings. This is why Shakyamuni said, "In forty-nine years, I have never spoken a single word." And Bodhidharma said, "Directly point to the mind; it is originally Buddha. Establish no words; transmit the teaching outside of scriptures." They guide people not to get stuck on words and names.

心眼俱通法界周， 恒沙妙用沒踪由。雲收海湛天空闊， 明月蘆華一樣秋。

> The mind and eye penetrate the vast cosmos, Yet countless wonders leave no trace behind. Clouds clear, the sea is vast, the sky is wide— The moon and reeds share one autumn together.

前二句牒經義。以如來了三心不可得，同一真心。又以五眼照十法界，同觀一體。故以三心五眼，體用雙彰，能所圓融，充徧法界，無處不周，無時不徧也。恒沙妙用者，言此心雖具足恒沙性德，妙用真空，體用周徧法界，以實相妙理亦不可得，故了然無有踪由也。後二句舉喻明宗。顯上真心周徧，理事不分之義。喻如雲收顯一色晴空，海湛印森羅萬象。天空映水之澄，海闊涵空之相。故天水不分，上下一體也。明月蘆華者，此言明白二字。月即是明，蘆華是白。月與蘆華，明白不分，同為一色。喻如心眼俱通，周徧法界，事理無礙。故云明月蘆華一樣秋。

> The first two lines restate the scripture's meaning: the Tathagata sees that the three minds (past, present, future) are ungraspable, and they are ultimately the one true mind. Also, with the five eyes he illuminates the ten Dharma-realms, seeing them all as one unified body. Thus, the three minds and five eyes embody both substance and function, where subject and object merge completely, pervading the entire Dharma-realm—everywhere without exception, at all times without omission. The phrase "limitless wondrous functions" refers to this mind inherently possessing limitless virtuous qualities of nature; its wondrous function is true emptiness. Substance and function pervade the entire Dharma-realm, but the subtle truth of ultimate reality is also ungraspable, hence it is utterly clear and without trace. The last two lines use an analogy to clarify the principle. They reveal that the true mind is all-pervading, where principle and phenomena are undivided. This is like clouds parting to reveal a clear, uniform sky, or the ocean’s stillness reflecting the myriad images of all things. The sky’s clarity mirrors the water’s purity; the vast ocean holds the image of the sky. Therefore, sky and water are indistinguishable, one in essence above and below. "Bright moon and white reed flowers" refers to the two words "clear and white." The moon represents clarity, the reed flowers whiteness. Moon and reed flowers, clarity and whiteness, are inseparable, merging into one color. This illustrates that when the mind’s eye and insight are both penetrating, they pervade the Dharma-realm, where phenomena and principle are unobstructed. Hence it is said, \*"Bright moon and white reed flowers—one autumn."\*

荒郊日落草風悲， 試問骷髏你是誰。或是英雄豪傑漢， 回頭能有幾人知。

> In wild fields at sunset, cold winds blow through the grass so deep, Let me ask you, dried-up skull—who are you sleeping there in sleep? Were you once a hero, bold and brave, beneath the sky so high? But facing back to life’s true path—how many know, though they might die?

此歎世人生必有死，死必葬於郊外，行人往來，至日落時，四望無人，惟聞草風悲聲，此一句言境也。次句是科家問義，故云試問骷髏你是誰也。後二句答上問義，此等骷髏，或是英雄豪傑，如三齊王韓信，神機大將，似楚覇主項羽，盖世英名，臨終未免無常，命盡同歸下土也。回頭能有幾人知者，此言骷髏既死，神識奔往，不能回頭，知他是何等人，或富貴，或貧窮，古德云：我道無，你言有，無常來，都空手，故云回頭能有幾人知也。

> This passage reflects on the certainty of human death, where the deceased must be buried in the wilderness. Travelers come and go, but by sunset, all is deserted, with only the mournful sound of wind through the grass—this line describes the scene. The next line introduces a questioning principle, hence asking: "Tell me, skull, who are you?" The final two lines answer the previous question. Such a skull could belong to a hero or a great figure, like Han Xin, the Prince of Qi, or Xiang Yu, the Hegemonic King of Chu, whose fame once shook the world. Yet, when the end comes, impermanence is unavoidable, and life's span returns to the same earth. "How many who look back truly understand?" This means that once the skull is dead, the consciousness races onward, unable to turn back. What sort of person was he? Rich or poor? As an ancient sage said: "I say there is nothing; you say there is something. When impermanence arrives, all leave empty-handed." Hence, "How many who look back truly understand?"

末法娑婆人苦灾， 互相食噉惡如豺。刀兵疫病遭饑饉， 厭離閻浮歸去來。

> In the final Dharma, beings in this Saha world endure bitter suffering, They devour each other, cruel as wild jackals. Plagued by swords, disease, famine, and woe, Tired of this realm, they yearn to leave and come back no more.

釋迦牟尼佛一代之教典，其法有三：正法一千年，像法一千年，人多解脫、禪定、多聞、修福，受諸快樂也。末法一萬年，以解脫、禪定、多聞、修福俱無，人多苦惱，惟好鬪諍，故云末法娑婆入苦灾也。互相食噉者，呈前入苦灾之義。一切眾生造十惡業，輪轉五道，經百千劫，於多生中，互相殺害，󳯝相食噉，如人死為羊，羊死為人是也。刀兵疫病者，呈前末法入苦灾之由。刀兵、疫病、飢饉，即小三灾也。瑜伽論云：末法將盡，有三種小三灾出現，謂飢儉、疫病、刀兵也。飢儉灾者，至人壽三十歲時，方始建立。當爾之時，精妙飲食，不可復得，唯煎朽骨，共為醼會。若遇一粒稻、麥、粟、稗等子，重若摩尼寶珠，藏置箱篋，而護惜之。因此飢儉，有情之類，亡沒殆盡。此之儉灾，經七年七月七日，方乃得過。彼諸有情，起下厭離，由此因緣，壽不退減，儉灾遂息也。至於人壽二十歲時，本起厭患今乃退捨，爾時多有疫氣相續而生，彼諸有情悉多殞沒，如是病灾經七月七日方乃得過，彼諸有情起中厭離，由此因緣壽量無減病灾乃息。又至人壽十歲時，本起厭患令還退捨，爾時有情展轉相見，各起猛利殺害之心，由此因緣隨執草木及以瓦石，皆成刀劒更相殘害，經一七日方乃得過。復有三種最極衰損，謂壽量衰損、依止衰損、資具衰損。且壽量衰損者，謂極至十歲。依止衰損者，謂其身量極至一磔或復一握。資具衰損者，唯以粟稗為食中第一、以髮褐為衣中第一、以錢為莊嚴中第一。五種上味悉皆隱沒，謂酥蜜甘蔗油鹽皆變其味，爾時有情起上厭離不復退減。又捨惡壽量、增長善壽量，由此因緣漸增至八萬四千歲。如是二十減、二十增，合為四十中劫，是時諸趣有情次第盡沒。故結句意云何？不念佛捨此之若出離三灾，生極樂國永無此苦也。

> The teachings of Śākyamuni Buddha throughout his era are divided into three periods: the True Dharma period lasts one thousand years, during which many people achieve liberation, practice meditation, cultivate wisdom, study the teachings, perform meritorious deeds, and experience happiness. The Semblance Dharma period also lasts one thousand years, with similar practices and joys. The Final Dharma period lasts ten thousand years, during which liberation, meditation, learning, and merit-making are all absent. People suffer greatly and are prone only to conflict and strife—hence it is called the Final Dharma, when the Saha world enters into suffering and calamity. The phrase "devouring one another" illustrates this entry into suffering. All beings, driven by the ten evil deeds, revolve through the five realms of existence for countless eons. In life after life, they kill and consume each other, just as a human may become a sheep and a sheep may become a human in the next life. The mention of "war, plague, and famine" points to the cause of suffering in the Final Dharma period. War, disease, and famine are the three smaller calamities. The \*Yogācārabhūmi Śāstra\* explains: As the Final Dharma nears its end, three minor disasters appear: famine, epidemic, and war. During the famine calamity, when human lifespan reaches thirty years, this disaster begins. At that time, fine food is no longer available; people boil old bones to share as a feast. If they find a single grain of rice, wheat, millet, or barnyard grass, they treasure it like a wish-fulfilling jewel, storing it in a box and guarding it carefully. Because of this famine, sentient beings perish in great numbers. This famine lasts seven years, seven months, and seven days before it passes. The beings develop a slight sense of renunciation, and because of this, their lifespans do not shorten further—thus the famine subsides. When human lifespan reaches twenty years, that initial renunciation fades away. Then many epidemics break out in succession, and countless beings die. This plague lasts seven months and seven days before it passes. The beings develop a moderate sense of renunciation, and because of this, their lifespans do not decrease; the epidemic subsides. When human lifespan reaches ten years, even that moderate renunciation disappears. At that time, beings see one another and each feels a fierce urge to kill. Because of this, whatever they pick up—grass, wood, stones, or tiles—turns into a weapon, and they slaughter each other. This lasts seven days before it passes. There are also three kinds of extreme deterioration: the decline of lifespan, the decline of physical form, and the decline of resources. Lifespan declines to only ten years. Physical form declines to the height of a forearm or even a fist. Resources decline to the point that the best food is barnyard grass, the best clothing is hair-cloth, and the best ornament is a coin. The five excellent tastes—butter, honey, sugarcane, oil, and salt—all change and disappear. At that point, beings develop a deep sense of renunciation and no longer regress. They abandon evil lifespans and increase good ones, gradually reaching a lifespan of 84,000 years. Thus, twenty decreases and twenty increases together make forty intermediate eons. During this time, beings in all realms of existence gradually become extinct. So what is the conclusion? Do not fail to take refuge in mindfulness of the Buddha. If one can escape these three calamities and be reborn in the Land of Ultimate Bliss, one will never again experience such suffering.