---
title: "圓覺經道場修證儀 · 第一 四 撮結尋伺觀"
description: "《圆觉经道场修证仪》是唐代高僧宗密所著的一部佛教修证仪轨，以《圆觉经》为核心，系统阐述修行方法。宗密为华严宗五祖，兼通禅宗，其著作融合华严与禅思想。本书详细规定了圆觉道场的设立、礼拜、忏悔等仪轨，并阐释圆觉境界的修证次第，强调顿悟与渐修的结合。作为唐代佛教仪轨的重要文献，它体现了宗密对圆觉思想的实践性诠释，对后世禅修与华严修行影响深远，是研究中国佛教修行体系的关键典籍之一。"
url: "https://rushiwowen.co/en/r/cmcwecmvy09r0jx0474bq2lzt"
---
### 第一 四 撮結尋伺觀
> Chapter 14: Summary of Seeking and Examining
略出四緣虗妄之狀。如案家推事了撮略對事人。前後從辨。關節為案。過大官也。
> I will briefly outline the deceptive nature of the four conditions. It is like a case officer who, while handling a case, gathers bits of information from the parties involved. He pieces together their statements before and after, using these connections as the basis of the case file. Then, he presents it to a higher authority.
四大各離。今者妄身當在何處。
> The four elements \[earth, water, fire, wind\] each separate. Where does this illusory body of mine reside now?
離異地異於風。乃至水異於火四大相非即是離物無當名之實況於四法本空名四人設聚一處坐。亦名為四。不可為一。即是離也不可妄須分四處即知設四大假合似一。亦無是四。又不可有四。身但空名。不空一物。名為身也。智者如此體達。知之身是妄也始言信是妄身形又不可言別有身〔有〕四大之中停止也各推地等非身相 身亦不於四內停若執定有身。即須的指處所的指此身何處在執言有身。理不成也既無在處理何成推此四地今已畢執情無理可說詞窮理盡悄無聲虗語者。口常說空。行在有中也。今見空故。言非虗也並非阿黨容虗語人王判。既名制詞。法王亦例之也制詞道理實當酲大眾欲聞宣佛勅 虔心待舉後科經
> The four elements differ from one another—just as wind differs from earth, even so water differs from fire.The four great elements are not identical, and thus they are separate.
No thing has a name that truly matches its reality.How much less can the four dharmas, originally empty, be pinned down by names?
If four people sit together in one place, they are called "four," yet cannot be called "one"—this is separation.So do not vainly insist on dividing them into four distinct locations.
Thus, even though the four elements combine to form what seems like one body, there is no real "four" within it, nor can there be a "four." The body is but an empty name, not a single real thing. The wise understand this and realize the body is an illusion.Only then can one truly believe that this body is but a phantom form.
Nor can one say there is a separate body dwelling within the four elements.Each element—earth and so on—is not the body's true mark, and the body does not reside within the four.
If one insists the body truly exists, one must point to a specific place where it is.Point directly—where in this body does it exist?
To claim the body exists is logically untenable.Since no location can be found, how can the claim hold?
Thus ends this investigation of the four elements.
When clinging has no ground, no argument remains.Words are exhausted, reasoning is spent—silence falls.
"Empty talk" means one mouths emptiness while still acting as if things are real. Now, seeing the emptiness, this is no longer empty talk.This is not flattery nor idle words,
Just as a human king issues decrees, so too does the Dharma King set forth his words.For this teaching truly awakens and holds its ground.
The assembly longs to hear the Buddha's command—with reverent hearts, await the next section of the sutra.