---
title: "梵網經合註 · 第一"
description: "梵網經合註是明代高僧智旭（蕅益大師）對《梵網經》菩薩戒本的重要註釋，後由弟子道昉訂正。該註疏撰於明末佛教復興時期，融合了天台、華嚴、唯識等宗派思想，系統闡釋了菩薩十重四十八輕戒的內容與實踐要點。作為漢傳佛教菩薩戒的根本經典註釋之一，它深入剖析了戒律的精神內涵與大乘菩薩道的修行綱領，對後世受持菩薩戒者具有極高指導價值，是研究佛教戒律思想的重要權威著作。"
url: "https://rushiwowen.co/en/r/cmcwjji920f2ul704dgh4pl08"
---

## 佛說梵網經菩薩心地品合註卷第一

> The Sutra of Brahma's Net: Commentary on the Bodhisattva Mind-Ground Chapter, Volume 1

姚秦　三藏法師　鳩摩羅什　譯

> Translated by the Tripitaka Master Kumarajiva of the Later Qin Dynasty

明　菩薩沙彌古吳　智旭　註

> Commentary by the Bodhisattva Novice Zhi Xu of Ancient Wu

菩薩比丘溫陵　道昉　訂

> Bodhisattva Bhikkhu Wenling Daofang, Editor

△入文為三。從品初至光為何等相。有九行經。為放光發起分。從爾時釋迦擎接大眾。至下卷心心頂戴歡喜受持。為正示法門分。從爾時釋迦牟尼佛說上蓮華臺藏至卷終。有八行經十四行偈。為流通益世分。雖是六十二品中之一品。序及流通。自在全經。而就茲一品。三分宛然。

> The text is divided into three parts. From the beginning of the chapter up to the description of the light, there are nine lines of scripture. This section serves as the introduction to the manifestation of light. From the passage "At that time, Shakyamuni raised and received the assembly" to the end of the next volume, where it says "with hearts and minds reverently upholding it, joyfully accepting and maintaining it," this constitutes the main exposition of the Dharma method. From the passage "At that time, Shakyamuni Buddha spoke of the upper lotus pedestal treasury" to the end of the volume, there are eight lines of scripture and fourteen lines of verse. This section serves as the dissemination and benefit for the world. Although this is just one chapter out of sixty-two, its preface and dissemination are complete within the entire scripture. Yet, within this single chapter, the three divisions are clearly evident.

初放光發起為三。初總標法會時處。二釋迦放光警眾。三菩薩放光集問。

> The initial radiance that initiates the teaching unfolds in three parts. First, the general setting of the Dharma assembly in time and place. Second, Shakyamuni emits light to awaken the assembly. Third, the bodhisattvas emit light to gather and pose questions.

初總標法會時處又二。初明時處主伴。二指所說法門。

> First, to outline the assembly, time, and place, there are two parts. First, to clarify the time, place, host, and companions. Second, to point out the Dharma teachings being expounded.

今初。

> Now, at the beginning.

爾時釋迦牟尼佛。在第四禪地中摩醯首羅天王宮。與無量大梵天王。不可說不可說菩薩眾。

> At that time, the Buddha Shakyamuni was in the palace of Maheshvara, the King of the Heaven of the Fourth Dhyana, together with countless Brahma Kings and innumerable, indescribable multitudes of Bodhisattvas.

諸經通序。皆具六種成就。此是一品別行。略無信聞。以信聞二義。文在初品。理貫全經故也。今但出四種。爾時二字。標時成就。釋迦牟尼。標主成就第四禪地。標處成就。梵王菩薩。標伴成就。既主伴同時同處。必聞妙法。既聞妙法。必如理信解。文雖標四。義乃具六。言爾時者。時無實法。長短惟心。但據師資道合。機教相符。總名爾時。言釋迦牟尼佛者。乃我本師萬德嘉號。佛有無量德。應有無量名。今且就此土示生之姓。及父王所立之字。人共稱之。梵語釋迦。此翻能仁。亦翻能儒。亦翻直林。此即是姓。梵語牟尼。此翻寂默。繇菩薩為太子時。躬臨釋種大會。釋眾咸皆默然。父王為立此字。姓字合稱。立茲嘉號。約義釋者。寂默故不住生死。能仁故不住涅槃。悲智雙運。乃稱大覺。在第四禪地者。法身無在無不在。為眾生故。示現住處。有云暫時名在。久居名住。此偏舉耳。久亦名在。暫亦名住。在之與住。字別義同。今約住釋義。佛有四住。一者天住。二者梵住。三者聖住。四者佛住。五戒十善。名為天住。四禪八定。慈悲喜捨。名為梵住。戒定慧脫。名為聖住。首楞三昧。十力無畏不共等法。名為佛住。行住坐臥四威儀中。恒不離此一切法門。以天住應欲界機。以梵住應色無色機。以聖住應三乘機。以佛住應一乘機。佛為能住。四法為所住。又四法為能住。天王宮為所住。以此四法攝眾生故。示有住處。住本無住。非似凡夫。於無住中隨業住也。第四禪名為地者。於三界九地中。即捨念清淨地。佛既在此。應同梵住。而意在敷心地門。接眾見本。則是住於佛住也。摩醯首羅。此翻大自在。居於色究竟天。為大千世界尊主。亦名大梵天王。大千界內。惟有一王。今言無量。則他方雲集眾也。菩薩義見玄義。不可說不可說者。大數極名。大梵為異生眾。菩薩為同生眾。若異若同。總是夙聞大教。成就大根。應聞此大法者。迺與此大會耳。觀心釋者。介爾有心名爾時。此心與一切眾生同體名釋迦。此心本性空寂名牟尼。此心本自靈覺名佛。此心本自平等清淨。名四禪地。此心本來自在。無所係屬。名摩醯首羅宮。此心具一切清淨差別功德。名無量大梵天王。此心具一切無差別智慧不可窮盡。名不可說不可說菩薩眾。

> \*\*General Preface to All Sutras\*\* All sutras begin with six conditions that establish their authenticity. This particular chapter stands alone, briefly omitting the "faith" and "hearing" aspects. The principles of faith and hearing are established in the opening chapter, yet their meaning permeates the entire sutra. Therefore, only four conditions are listed here. 1. \*\*"Thus at one time"\*\* establishes the condition of time. 2. \*\*"Shakyamuni"\*\* establishes the condition of the teacher. 3. \*\*"In the fourth dhyana heaven"\*\* establishes the condition of place. 4. \*\*"With Brahma-kings and bodhisattvas"\*\* establishes the condition of the assembly. Since the teacher and assembly were together at the same time and place, they certainly heard the wondrous Dharma. Having heard it, they surely believed and understood it according to its principles. Although the text lists only four conditions, their meaning encompasses all six. \*\*"Thus at one time"\*\*: Time is not an absolute reality; its length is perceived by the mind. This phrase simply indicates the moment when the teacher's guidance met the disciples' capacity, and the teaching matched their readiness. \*\*"Shakyamuni Buddha"\*\* is the glorious name of our original teacher. A Buddha possesses immeasurable virtues and thus should have immeasurable names. Here, we use the family name from his birth in this world and the personal name given by his father, by which people commonly know him. \* Sanskrit \*Shakya\* is translated as "Able in Benevolence," also as "Able Scholar," or "Upright Grove." This is the family name. \* Sanskrit \*Muni\* is translated as "Silent" or "Tranquil." When the bodhisattva was a prince, he attended a gathering of the Shakya clan, and all fell silent in his presence. His father therefore bestowed this name upon him. Combining the family name and personal name creates this glorious title. Interpreting the meaning: "Silent/Tranquil" means he does not abide in samsara (birth and death); "Able in Benevolence" means he does not abide in nirvana. With compassion and wisdom operating together, he is called the Greatly Awakened One. \*\*"In the fourth dhyana heaven"\*\*: The Dharma-body is neither localized nor non-localized. For the sake of sentient beings, a dwelling place is manifested. Some say "abiding temporarily" is called \*being there\*, while "dwelling long-term" is called \*residing\*. This is a partial distinction. "Long-term" can also be called \*being there\*, and "temporary" can also be called \*residing\*. The characters for "in" and "dwell" differ, but their meaning is the same. Here, we explain based on "dwelling." The Buddha has four types of dwelling: 1. \*\*Deva-dwelling\*\*: Corresponding to the five precepts and ten wholesome actions. 2. \*\*Brahma-dwelling\*\*: Corresponding to the four dhyanas, eight concentrations, and the four immeasurables (loving-kindness, compassion, sympathetic joy, equanimity). 3. \*\*Sage-dwelling\*\*: Corresponding to precepts, concentration, wisdom, and liberation. 4. \*\*Buddha-dwelling\*\*: Corresponding to the \*Shurangama Samadhi\*, the ten powers, the four fearlessnesses, the eighteen unshared qualities, and other Dharmas. In all four dignified postures—walking, standing, sitting, lying down—he never departs from these Dharma gates. He uses Deva-dwelling to respond to beings in the desire realm, Brahma-dwelling for those in the form and formless realms, Sage-dwelling for those of the three vehicles, and Buddha-dwelling for those of the One Vehicle. The Buddha is the one who dwells; the four Dharmas are where he dwells. Furthermore, the four Dharmas are what dwell; the heavenly palace is where they dwell. To gather sentient beings through these four Dharmas, a dwelling place is shown. This dwelling is ultimately non-dwelling. It is not like ordinary beings who, within non-dwelling, dwell according to their karma. The \*\*"fourth dhyana"\*\* is called a "land" (\*地, di\*) because, among the nine lands of the three realms, it is the "Land of Equanimity and Purity." Although the Buddha is here, which corresponds to Brahma-dwelling, his intention is to expound the "gate of the mind-ground," to connect beings and reveal their original nature. Thus, he is dwelling in Buddha-dwelling. \*\*"Maheshvara"\*\* is translated as "Greatly Self-Sufficient" or "Greatly Free." He resides in the Akanishtha Heaven, the highest heaven of the form realm, and is the sovereign lord of the great chiliocosm. He is also called the Great Brahma Heavenly King. Within a great chiliocosm, there is only one such king. The text says "immeasurable," referring to multitudes gathered from other realms. The meaning of \*\*"bodhisattva"\*\* is explained in the Profound Meaning section. \*\*"Incalculable, incalculable"\*\* is an extreme term for a vast number. The Great Brahma-kings represent the assembly of "differently-born" beings (born from form, etc.). The bodhisattvas represent the assembly of "similarly-born" beings (born from wisdom). Whether differently-born or similarly-born, all are those who have heard the great teaching in the past, have cultivated great roots of virtue, and are fit to hear this great Dharma, thus participating in this great assembly. \*\*Interpretation through Contemplating the Mind:\*\* \* The slightest arising of a thought-moment is called \*\*"Thus at one time."\*\* \* This mind sharing the same essence with all sentient beings is called \*\*"Shakya."\*\* \* The inherently empty and tranquil nature of this mind is called \*\*"Muni."\*\* \* The inherently spiritually aware nature of this mind is called \*\*"Buddha."\*\* \* The inherently equal and pure nature of this mind is called the \*\*"fourth dhyana land."\*\* \* The inherently free and unbound nature of this mind is called the \*\*"Palace of Maheshvara."\*\* \* This mind possessing all pure and distinct virtues is called the \*\*"immeasurable Great Brahma Heavenly Kings."\*\* \* This mind possessing all non-distinct wisdom, inexhaustible and ineffable, is called the \*\*"incalculable, incalculable assembly of bodhisattvas."\*\*

△二指所說法門。

> The teachings spoken by raising two fingers.

說蓮華臺藏世界盧舍那佛所說心地法門品。

> The Chapter on the Mind-Ground Dharma Gate Spoken by the Buddha Vairocana of the Lotus Treasury World.

海眾雲攢。欲聞大法。隨機演示。意在歸源。如此心地法門。乃盧舍那佛所說。而淨滿本尊。乃居蓮華臺藏世界。今為眾宣說。俾知厥本。以為下文擎接禮覲之先容也。此華藏雖名報土。而稱法垂報。體即寂光。寂光理性。藉報乃彰。如此指點。正欲令人自悟耳。觀心釋者。此心體無染汙。具妙因果。名為蓮華。此心堅實高顯。一切法之中道名臺。此心廣含諸法名藏。此心豎窮名世。橫徧名界。此心離過絕非名淨。具塵沙德名滿。一心徧喻諸心名說。此心眾法之所集起名心。此心眾法之所依持名地。此心堪作軌持名法。此心徧通諸法名門。略釋梗概如此。下文不復委出。可以意知。

> The assembly of beings gathers like clouds, eager to hear the great Dharma. Adapting to their capacities, the teachings are revealed, with the intention of guiding them back to the source. This teaching of the Mind-Ground is what Vairocana Buddha expounded. The pure and perfect Dharmakāya resides in the Lotus Treasury World. Now, for the sake of all beings, it is proclaimed so that they may understand its essence, serving as an introduction to the reverence and homage that follows. Although this Lotus Treasury is called a Reward Land, it manifests in accordance with the Dharma, and its essence is the Land of Eternal Stillness and Light. The principle of Stillness and Light is revealed through this Reward Land. Such guidance is precisely meant to enable people to awaken on their own. In terms of contemplating the mind: This mind, inherently pure and undefiled, embodies wondrous cause and effect—thus it is called the Lotus. This mind is firm, elevated, and luminous, representing the Middle Way of all dharmas—thus it is called the Platform. This mind encompasses all dharmas—thus it is called the Treasury. This mind extends vertically through time—thus it is called the World. This mind pervades horizontally through space—thus it is called the Realm. This mind is free from faults and transcends dualities—thus it is called Pure. This mind possesses immeasurable virtues—thus it is called Perfect. This one mind metaphorically expresses all minds—thus it is called Expounded. This mind is the source from which all dharmas arise—thus it is called the Mind. This mind is the foundation upon which all dharmas rely—thus it is called the Ground. This mind serves as the guiding principle—thus it is called the Dharma. This mind permeates all dharmas—thus it is called the Gate. Such is a brief explanation of its essence. Further details will not be elaborated below, as they can be understood through contemplation.

△二釋迦放光警眾。

> The second part: Śākyamuni emits light to alert the assembly.

是時釋迦身放慧光。所照從此天王宮。乃至蓮華臺藏世界。其中一切世界。一切眾生。各各相視。歡喜快樂。而未能知此光。光何因何緣。皆生疑念。無量天人。亦生疑念。

> At that moment, Shakyamuni's body radiated a light of wisdom. Its illumination extended from this heavenly palace all the way to the Lotus Flower Treasury World. Within it, all worlds and all living beings looked upon one another, filled with joy and delight. Yet they could not understand what this light was, nor why or how it had appeared. Doubts arose in their minds. Countless heavenly beings also grew perplexed.

前已說示華臺世界。舍那本尊所說法門。恐人不信。故又放光徹炤其境。俾悟本源也。慧光者。色心不二。故身光即是慧光。說智及智處。皆名為般若也。所炤乃至華藏等者。本迹不二。故能炤窮法界海也。相視快樂者。以生佛體同。故不覺受熏之易。未知何因何緣者。未知本源心地之因開迹顯本之緣也。皆生疑念者。眾生則久在沉迷。天人則但秉權迹。故一時開悟為難也。

> Earlier, the teachings of the Lotus Platform World and the Dharma gate spoken by the original master Vairocana were explained. Fearing that people might not believe them, light was again emitted to illuminate that realm, enabling beings to realize their original source. This light of wisdom arises from the non-duality of form and mind, so the body's light is itself the light of wisdom. Whether speaking of wisdom or the place of wisdom, both are called Prajñā. The illumination extends even to the Lotus Treasury and beyond—because the original and the manifest are non-dual, the light can illuminate the entire ocean of the Dharma realm. "Looking upon one another with joy" arises because sentient beings and Buddhas share the same essence, so they do not perceive how easily they are influenced. "Not knowing the cause or condition" refers to not knowing the cause of the original mind-ground or the condition of revealing the original through the manifest. "All gave rise to doubt" means that sentient beings have long been immersed in confusion, while celestial beings only grasp provisional manifestations, so it is difficult for them to awaken all at once.

△三菩薩放光集問。

> The Three Bodhisattvas Radiate Light and Gather to Inquire.

爾時眾中玄通華光主菩薩。從大莊嚴華光明三昧起。以佛神力。放金剛白雲色光。光照一切世界。是中一切菩薩。皆來集會。與共同心異口問此光。光為何等相。

> At that moment, in the assembly, the Bodhisattva Master of Mysterious Penetration and Floral Radiance arose from the Samadhi of Great Adornment and Floral Brilliance. By the Buddha's spiritual power, he emitted a light of vajra-like white-cloud color, illuminating all worlds. In these worlds, all Bodhisattvas gathered together and, with one mind though different voices, asked about this light: "What is the nature of this radiance?"

眾既生疑。理須發悟。非藉當機。孰為請主。而發迹顯本。乃是不思議大事因緣。故必放光警集海眾同致問也。菩薩名玄通華光主者。玄微通徹。即該因徹果之稱。華表於行。光表於智。此行此智。成佛本源。故名為主。玄則華光皆玄。智行之性甚微妙故。通則華光皆通。智行之法徧因果故。梵語三昧。此翻正定。所住三昧。名大莊嚴華光明者。此智行。乃稱性所起。還莊嚴性。故名大也。以佛神力者。本住三昧。觸佛光而起定。隨承佛力。而放光召眾也。所放光名金剛白雲色者。究竟堅固。故名金剛。表法身德。淨無瑕玷。名之為白。表般若德。萬德叢集。名之為雲。表解脫德。又三德皆堅固。三德皆無瑕。三德皆集法。如此光明。全是三德秘藏。一切世界菩薩之所同修同證。故蒙炤皆來集會也。同心異口問此光者。還問前來佛所放光因緣相也。

> When the assembly harbored doubts, the principles needed to be revealed and understood. Without a suitable vessel, who would serve as the one to ask? The manifestation of traces and revelation of the source is an inconceivably great cause and condition. Therefore, it was necessary to emit light to alert and gather the ocean-like assembly, leading them to ask together. The bodhisattva is named Mysterious Penetration, Master of Flower Light. "Mysterious" and "penetrating" refer to encompassing both cause and effect. "Flower" symbolizes practice, and "light" symbolizes wisdom. This practice and wisdom are the source of attaining Buddhahood, hence he is called the "Master." The mysterious nature means both flower and light are mysterious, for the essence of wisdom and practice is profoundly subtle. The penetrating nature means both flower and light are penetrating, for the methods of wisdom and practice pervade both cause and effect. The Sanskrit term "samādhi" is translated as "right concentration." The samādhi he abides in is called "Great Adornment Flower Light." This wisdom and practice arise from the nature and return to adorn it, hence it is called "great." "By the Buddha’s divine power" means that while abiding in samādhi, he was stirred by the Buddha’s light to arise from concentration, and following the Buddha’s power, emitted light to summon the assembly. The light he emitted is named "Vajra White Cloud Color." Utterly firm and unshakable, it is called "vajra," representing the virtue of the Dharma body. Pure and flawless, it is called "white," representing the virtue of prajñā (wisdom). Gathering all virtues, it is called "cloud," representing the virtue of liberation. Moreover, the three virtues are all firm, all flawless, and all gather the Dharma. Such light is entirely the secret treasury of the three virtues, cultivated and realized together by all bodhisattvas across all worlds. Thus, illuminated by it, they all gather for the assembly. With one mind but different voices, they ask about this light—inquiring into the cause and condition of the light previously emitted by the Buddha.

△次正示法門二。初舍那說心地法。次釋迦宣菩薩戒。

> Next, the proper presentation of the Dharma gate is divided into two parts. First, Vairocana expounds the mind-ground Dharma. Next, Śākyamuni proclaims the Bodhisattva precepts.

初中三。初問答標名。次正說義趣。三付囑弘傳。

> Volume Three. First, we present the questions and answers, naming the topics. Next, we explain the true meaning and intent. Third, we entrust the teachings for widespread propagation.

初又二。初釋迦騰問。二舍那垂答。

> First, there are two parts. First, Shakyamuni raises a question. Second, Vairocana responds.

初復二。初攝眾見本。二為眾請法。

> First, the assembly is gathered to behold the fundamental truth. Second, the assembly requests the teaching of the Dharma.

今初。

> Now, at the beginning.

是時釋迦即擎接此世界大眾。還至蓮華臺藏世界。百萬億紫金剛光明宮中。見盧舍那佛。坐百萬億蓮華赫赫光明座上。時釋迦及諸大眾。一時禮敬盧舍那佛足下已。

> At that moment, Shakyamuni Buddha gathered the great assembly of this world and returned to the Lotus Treasury World, arriving at the Purple Vajra Light Palace. There, they saw Vairocana Buddha seated upon a magnificent throne of radiant light, adorned with countless lotus flowers. Immediately, Shakyamuni and the entire assembly bowed in reverence at the feet of Vairocana Buddha.

華藏是本源世界。猶如故鄉。故言還也。前雖放光炤徹斯境。而大眾但承光遠見。未曾親履。今始面奉本尊。知本迹之非隔。一時禮敬。正表以迹合本也。

> Huazang is the fundamental world. It is like one's homeland. Therefore, it is spoken of as "returning." Previously, although light was emitted to illuminate this realm, the assembly only beheld it from afar through the light, never having personally set foot there. Now, for the first time, they directly encounter the original source, realizing that the manifestation and the source are not separate. In that moment, they pay reverence, which truly signifies merging the manifestation with the source.

△二為眾請法。

> Second, he requested the Dharma for the sake of all beings.

釋迦佛言。此世界中地及虗空一切眾生。為何因緣。得成菩薩十地道。當成佛果。為何等相。如佛性本源品中廣問一切菩薩種子。

> The Buddha Shakyamuni said: "In this world, among all beings of the earth and the sky—what causes and conditions allow them to attain the ten stages of the Bodhisattva path and achieve Buddhahood? What marks or characteristics define this attainment? As is extensively inquired in the chapter on the original source of Buddha-nature: what are the seeds of all Bodhisattvas?"

前既兩番放光。動其疑念。令其發問。故今代眾啟請。重問因緣深義。俾各從本佛親聞也。地及虗空一切眾生者。五趣。及四王忉利二天。為地居眾生。餘四欲天。及色。無色界。為空居眾生。是諸眾生。皆悉當成佛果。但未知繇何因緣耳。十地為分果。佛為滿果。成之必藉因緣。而若因若果。必有其相。今直略問而已。若廣問者。具如佛性本源品也。此即結集家語。懸指彼處全經。後皆倣此。

> Previously, the Buddha had twice emitted light, stirring their doubts and prompting them to ask questions. Now, he speaks on behalf of the assembly to inquire again, seeking a deeper understanding of causes and conditions, so that all may hear directly from the Buddha himself. "All beings on earth and in the empty space" refers to the five realms of existence, along with the Four Heavenly Kings and the Trāyastriṃśa Heaven, which are earth-dwelling beings. The remaining four desire heavens, the form realm, and the formless realm are considered space-dwelling beings. All these beings are destined to attain Buddhahood, yet it remains unknown through what causes and conditions this will occur. The ten stages represent partial fruition, while Buddhahood is the complete fruition. Achieving this certainly depends on causes and conditions, and whether it is cause or effect, there must be its signs. Here, the question is asked briefly. For a more detailed inquiry, it is fully explained in the chapter on the "Source of Buddha-Nature." These are the words of the compilers, pointing ahead to the complete scripture. All subsequent passages follow this pattern.

△二舍那垂答二。初以定示答。次誡聽言答。

> 2\. The Buddha's compassionate response in two parts. First, he answers through meditative stability. Next, he admonishes them to listen attentively.

今初。

> Now, at the beginning.

爾時盧舍那佛。即大歡喜。現虗空光體性本源成佛常住法身三昧。示諸大眾。

> At that moment, Vairocana Buddha was filled with great joy. He manifested the luminous essence of emptiness, the fundamental source of Buddhahood, the eternal Dharma-body Samadhi, and revealed it to the great assembly.

將演法門。先以定示者。略有三義。一者為顯法體以此法門。非語言文字之所能宣。惟是聖智所行境界。然佛既親證此法。則常時在定。那有出入。當體即是。亦何隱現。但眾生久沉迷網。惟同體大悲能以不思議稱性方便而開曉之。故名為現也。二者為順悉檀因緣。自有眾生聞說法而得四益。亦自有眾生見入定而得四益。故須以定示之。三者為顯如來一語一默。無非妙道。所作佛事。皆悉不虗。先以定示。了知此法不滯言詮。復以語答。了知此法不墮暗證。相貌音聲。皆為教體。而此三昧名虗空光體性等者。虗空則蕩無纖塵。光則徧炤法界。體性則實相真源。亦三德秘藏之異名耳。此秘密藏。一切眾生本來具足。為成佛之真因。諸佛如來究竟圓證。成常住之極果。今和盤托出。直使大眾當下見其若因若果之相。亦可謂直捷痛快者矣。

> To expound the Dharma, the Buddha first manifests samadhi for three main reasons. First, to reveal the essence of the Dharma. This teaching cannot be conveyed through words or letters; it is a realm known only through the wisdom of the sages. The Buddha, having personally realized this truth, abides constantly in samadhi—there is no entering or exiting. It is the very nature of reality, neither hidden nor revealed. Yet sentient beings have long been entangled in delusion. Only through the Buddha's great compassion, which arises from the same essence, can they be awakened by inconceivable, skillful means. Thus, it is called a manifestation. Second, to accord with the causes and conditions of the four siddhāntas. Some beings benefit from hearing the Dharma, while others benefit from seeing the Buddha enter samadhi. Therefore, it is necessary to demonstrate samadhi. Third, to show that every word and silence of the Tathāgata is the wondrous path, and all Buddha's deeds are never in vain. By first manifesting samadhi, it is understood that this Dharma is not confined to words. By then answering with speech, it is understood that this Dharma does not fall into silent obscurity. Both appearance and sound are vehicles of the teaching. This samadhi is named "The Essence of Empty Space and Light." "Empty space" means utterly free from the slightest dust. "Light" means illuminating the entire Dharma realm. "Essence" means the true source of reality—another name for the three virtues of the secret treasury. This secret treasury is inherently complete in all sentient beings, serving as the true cause for attaining Buddhahood. All Buddhas and Tathāgatas fully realize it, attaining the ultimate fruit of eternal abiding. Now, it is laid out entirely, enabling the assembly to directly perceive both its causal and fruition aspects. This can truly be called direct and exhilarating.

△次誡聽言答二。初誡修三慧。次委答所問。

> Next, the admonition to listen and the response in two parts. First, the admonition to cultivate the three wisdoms. Then, a detailed response to the questions asked.

今初。

> Now we begin.

是諸佛子諦聽。善思修行。

> All disciples of the Buddha, listen attentively. Reflect deeply and practice diligently.

佛法雖妙。非慧莫悟。妙悟雖多。三慧收盡。聽不諦審。則聞慧不生。思不如理。則思慧不生。行不努力。則修慧不生。聞慧在名字。思慧在觀行。修慧在相似。繇聞慧故。得伏五住。繇思慧故。得淨六根。繇修慧故。得開秘藏。此猶次第為語。若稱性者。三慧並在一心之中。

> The Dharma is profound, yet without wisdom, it cannot be realized. Though there are many subtle insights, they are all encompassed within three kinds of wisdom. If listening is not careful and thorough, the wisdom of hearing will not arise. If reflection does not align with truth, the wisdom of reflection will not arise. If practice is not diligent, the wisdom of cultivation will not arise. The wisdom of hearing resides in understanding the teachings; the wisdom of reflection resides in contemplation and practice; the wisdom of cultivation resides in the stage of resemblance. Through the wisdom of hearing, one can subdue the five kinds of afflictions. Through the wisdom of reflection, one can purify the six sense faculties. Through the wisdom of cultivation, one can unlock the hidden treasury. This is spoken of in terms of gradual progression. Yet, in accordance with one's true nature, all three wisdoms are united within a single mind.

△次委答所問二。初總答因果本迹。二廣示心地名相。

> Next, I will address the two questions raised. First, I will provide a general explanation of cause and effect, as well as the fundamental and manifested aspects. Second, I will offer a detailed explanation of the names and characteristics of the mind-ground.

初中又四。初明因。二明果。三從本垂迹。四攝迹歸本。

> First, the cause is explained. Second, the result is explained. Third, the manifestation from the source is revealed. Fourth, the manifestation returns to the source.

今初。

我已百阿僧祇劫修行心地。以之為因。

> For countless eons, I have cultivated the mind-ground as my foundation.

以身為證。明是自行真實法門也。梵語阿僧祇。此云無數。不言三阿僧祇。而言百阿僧祇者。被界外機。須知因地如斯遙曠也。

> The body bears witness. This clarifies the true Dharma gate of self-practice. The Sanskrit term "asaṃkhyeya" means "countless." It is not said to be three asaṃkhyeyas, but rather a hundred asaṃkhyeyas, because it corresponds to the capacity of beings beyond this world. One must understand that the causal stage is so vast and distant.

△二明果。

> 2\. Clarifying the Fruit.

初捨凡夫。成等正覺。號為盧舍那。住蓮華臺藏世界海。

> First, he let go of his ordinary self and became fully enlightened, taking the name Vairocana. He resides in the Lotus Treasury World Ocean.

生相無明永盡。名為初捨凡夫。果德究竟圓極。名為成等正覺。等則雙炤二邊。正則契會中道。於十號中。即是正徧知號也。盧舍那者。此云淨滿。如望夜之月。黑相都淨。光體圓滿。從德立號。報智冥法之極稱也。住蓮華臺藏世界海者。實報無障礙土。諸佛所感稱實果報。色心不二。依正重重。又此世界。繇於眾生心性顯現。還依眾生心性安住。眾生心性。名為蓮華。在汙不染。因果同時。繇此心性妙蓮華故。乃使世界亦如蓮華。即此心性為萬法之宗極故名臺。含無邊之剎網故名藏。豎無終始故名世。橫絕方隅故名界。深廣難思故名海。究竟契合故名住也。

> When the fundamental ignorance of birth and death is forever exhausted, this is called the initial departure from the ordinary state. When the fruit of virtue is ultimately perfected and reaches its zenith, this is called the attainment of perfect enlightenment. "Equal" means illuminating both extremes; "right" means perfectly harmonizing with the Middle Way. Among the ten epithets of a Buddha, this is precisely the title of "Perfectly Enlightened One." "Vairocana" translates as "pure and perfect." Like the full moon on a clear night, all dark aspects are purified, and the luminous body is perfectly complete. This name is established based on virtue, representing the ultimate union of wisdom and reality. "Dwelling in the Lotus Treasury World Ocean" refers to the true reward land without obstruction, the actual fruition experienced by all Buddhas. Here, form and mind are non-dual, and the environment and beings are infinitely interpenetrating. Moreover, this world manifests from the mind-nature of sentient beings and abides precisely in accordance with it. The mind-nature of sentient beings is called the lotus flower—unstained even in the mud, with cause and effect arising simultaneously. Because of this wondrous lotus-like mind-nature, the world itself resembles a lotus flower. This mind-nature is the ultimate source of all phenomena, thus called the "platform." It contains boundless networks of worlds, thus called the "treasury." Vertically, it has no beginning or end, thus called "world." Horizontally, it transcends all directions, thus called "realm." Its depth and breadth are inconceivable, thus called "ocean." Ultimately merging with it is called "dwelling."

△三從本垂迹。

> From the fundamental reality, the manifestations arise.

其臺周徧有千葉。一葉一世界。為千世界。我化為千釋迦。據千世界。後就一葉世界。復有百億須彌山。百億日月。百億四天下。百億南閻浮提。百億菩薩釋迦坐百億菩提樹下。各說汝所問菩提薩埵心地。其餘九百九十九釋迦。各各現千百億釋迦亦復如是。

> The lotus platform is vast, with a thousand petals. Each petal is a world, making a thousand worlds. I manifest as a thousand Shakyamunis, each presiding over one of these worlds. In each single-petal world, there are a hundred million Mount Sumerus, a hundred million suns and moons, a hundred million continents, and a hundred million Jambudvīpas. In each, a hundred million Bodhisattva Shakyamunis sit beneath a hundred million Bodhi trees, each expounding the Bodhisattva's mind-ground that you inquire about. The other nine hundred and ninety-nine Shakyamunis each manifest a hundred million times, and they do likewise.

周徧千葉者。圓表千法。別應二地。略如玄義所明也。千釋迦者。正起信論所明於色究竟天。示現世間最高大身。乃帶劣勝應。通機所見者也。據者。統攝化導之義。百億者。千萬為億。共是十萬萬數。乃大千世界之區域也。須彌。此云妙高。四寶所成。居四洲大海之中。腹細上廣。頂為忉利所居。腰為日月所遶。如起世經廣明。閻浮提者。四洲之一。在須彌南。為諸佛示生之處。此洲有一大樹名閻浮提。餘洲所無。故以為名。亦名贍部洲也。菩薩釋迦者。初坐菩提樹下。未示成佛。猶名菩薩。化復現化。徧千百億界者。廣攝羣機。曲垂方便。正起信論所明自然而有不思議業。能現十方利益眾生。乃人間劣應。藏機所見者也。各各現千百億釋迦。千字疑衍。以合計乃成千百億故。

> The phrase "周遍千葉" (surrounding a thousand petals) symbolizes the complete manifestation of a thousand teachings, specifically corresponding to the two realms, as briefly explained in the profound meanings. The "千釋迦" (thousand Shakyamunis) refers to what is described in the \*Awakening of Faith\*: appearing in the Akaniṣṭha Heaven as the tallest and most majestic form in the world, representing the superior manifestation with traces, perceived by beings of ordinary capacities. The term "據" (according to) conveys the meaning of guiding and transforming beings. "百億" (a hundred billion) refers to ten thousand times ten thousand, representing the vast expanse of the trichiliocosm. "須彌" (Sumeru) translates as "wondrously high," formed by four precious substances, situated at the center of the four continents and the great ocean. Its midsection is narrow, while its top is broad. The summit is inhabited by the Trāyastriṃśa Heaven, and its waist is encircled by the sun and moon, as extensively explained in the \*Sutra of the Origin of the World\*. "閻浮提" (Jambudvīpa) is one of the four continents, located south of Sumeru, where all Buddhas manifest their births. This continent is named after the Jambu tree, which grows only here and not in the other continents. It is also known as the "Jambudvīpa Continent." The "菩薩釋迦" (Bodhisattva Shakyamuni) refers to the time when he first sat under the Bodhi tree, before manifesting as a fully enlightened Buddha, still known as a bodhisattva. Through his transformative manifestations, he pervades the realms of a hundred billion worlds, widely guiding sentient beings and skillfully employing expedient means. As described in the \*Awakening of Faith\*, he naturally engages in inconceivable activities, manifesting in the ten directions to benefit all beings. This represents the inferior manifestation in the human realm, perceived by beings of limited capacities. Each manifests as a hundred billion Shakyamunis. The character "千" (thousand) here may be redundant, as the total already amounts to a hundred billion.

△四攝迹歸本。

> The Four Methods of Attraction lead back to the source.

千葉上佛。是吾化身。千百億釋迦。是千釋迦化身。吾以為本源。名為盧舍那佛。

> The Buddha of a Thousand Petals is my manifested form. The hundreds of millions of Shakyamuni Buddhas are the manifestations of these thousand Shakyamunis. I am the original source, known as Vairocana Buddha.

從本垂迹。則不異而異。攝迹歸本。則異而不異。指兩重化。歸於一真。正欲人各悟本源覺性。元自清淨圓滿耳。

> From the root, the manifestations emerge—seemingly different yet not truly separate. Gathering the manifestations back to the root—appearing distinct yet fundamentally one. Pointing to these two layers of transformation, they ultimately return to the one true reality. This is precisely to guide each person to awaken to their original enlightened nature, which is inherently pure, complete, and perfect.

△次廣示心地名相二。初正列四十法門。次結示得入果相。

> Next, broadly explaining the two aspects of the mind-ground: names and characteristics. First, listing the forty Dharma gates. Then, concluding and showing the resulting state of attainment.

今初。

> Now, at the very beginning.

爾時蓮華臺藏世界盧舍那佛廣答告千釋迦千百億釋迦所問心地法品。諸佛當知。堅信忍中。十發趣心向果。一捨心。二戒心。三忍心。四進心。五定心。六慧心。七願心。八護心。九喜心。十頂心。諸佛當知。從是十發趣入堅法忍中。十長養心向果。一慈心。二悲心。三喜心。四捨心。五施心。六好語心。七益心。八同心。九定心。十慧心。諸佛當知。從是十長養心入堅修忍中十金剛心向果。一信心。二念心。三迴向心。四達心。五直心。六不退心。七大乘心。八無相心。九慧心。十不壞心。諸佛當知。從是十金剛心入堅聖忍中。十地向果。一體性平等地。二體性善慧地。三體性光明地。四體性爾𦦨地。五體性慧照地。六體性華光地。七體性滿足地。八體性佛吼地。九體性華嚴地。十體性入佛界地。

> At that time, Vairocana Buddha of the Lotus Treasury World gave a detailed reply to the thousand Shakyamunis and the hundreds of millions of Shakyamunis regarding the questions on the chapter of the Mind-Ground Dharma. All Buddhas should understand: Within the Steadfast Faith Endurance, there are the Ten Resolute Minds directed toward fruition. The first is the Mind of Renunciation. The second is the Mind of Precepts. The third is the Mind of Patience. The fourth is the Mind of Diligence. The fifth is the Mind of Concentration. The sixth is the Mind of Wisdom. The seventh is the Mind of Vow. The eighth is the Mind of Protection. The ninth is the Mind of Joy. The tenth is the Mind of Summit. All Buddhas should understand: From these Ten Resolute Minds, one enters the Steadfast Dharma Endurance, where there are the Ten Cultivating Minds directed toward fruition. The first is the Mind of Loving-Kindness. The second is the Mind of Compassion. The third is the Mind of Sympathetic Joy. The fourth is the Mind of Equanimity. The fifth is the Mind of Giving. The sixth is the Mind of Kind Speech. The seventh is the Mind of Benefiting Others. The eighth is the Mind of Shared Purpose. The ninth is the Mind of Concentration. The tenth is the Mind of Wisdom. All Buddhas should understand: From these Ten Cultivating Minds, one enters the Steadfast Practice Endurance, where there are the Ten Diamond Minds directed toward fruition. The first is the Mind of Faith. The second is the Mind of Mindfulness. The third is the Mind of Dedication. The fourth is the Mind of Penetration. The fifth is the Mind of Straightforwardness. The sixth is the Mind of Non-Retrogression. The seventh is the Mind of the Great Vehicle. The eighth is the Mind of Signlessness. The ninth is the Mind of Wisdom. The tenth is the Mind of Indestructibility. All Buddhas should understand: From these Ten Diamond Minds, one enters the Steadfast Sage Endurance, where there are the Ten Grounds directed toward fruition. The first is the Ground of Equal Essence. The second is the Ground of Good Wisdom Essence. The third is the Ground of Luminous Essence. The fourth is the Ground of Blazing Essence. The fifth is the Ground of Wisdom-Illumination Essence. The sixth is the Ground of Flower-Light Essence. The seventh is the Ground of Fulfillment Essence. The eighth is the Ground of Buddha's Roar Essence. The ninth is the Ground of Flower Adornment Essence. The tenth is the Ground of Entering the Buddha Realm Essence.

堅信忍者。從外凡位。仰信中道佛性之理。修習堅固。得成於忍。乃證發趣位也。發趣心者。從假入空。開發趣向登菩提路。向果者。一一心皆向佛果。又一一心中。各具向果二義。趣入名向。住位名果。如四果四向等。此十心即是十波羅蜜。亦即十住法門。深達空法而修十度。十度皆是無相法門。護即力度。喜即方便。頂即智度。次第與通途稍別者。各有取義。不可定執也。又十波羅蜜。皆有長養善法金剛堅固義。皆亦體性法門。而但云發趣者。且就似解位中。即生心而本無住言之耳。堅法忍者。從發趣法。修習堅固。得成於忍。乃證長養位也。長養心者。出空入假。以如幻三昧。長養善法。此即四等四攝。定總於等。慧總於攝。亦即十行法門。又四等妙定。四攝妙慧。皆有開發趣向。金剛堅固義。皆亦體性法門。而但云長養者。且就似解位中。即無住而常生心言之耳。堅修忍者。修長養心。堅固成忍。乃證金剛位也。金剛心者。習中觀。伏無明。猶如金剛。不可沮壞。此心名義。大似圓家十信。亦即十迴向法門。又信等亦皆有發趣長養義。亦皆是體性法門。而但云金剛者。且就似解位中。無住即生心。生心即無住言之耳。堅聖忍者。金剛心中。以中道觀。修習聖法。發真智斷。成堅固忍。乃證十地位也。斷十重障。證十真如。猶如大地。荷負一切。捨凡入聖。頓同佛體。灼見佛性。故一一皆名體性地也。此與通途十地。義意頗同。名字逈別。至後方釋。又十地皆有發趣長養金剛之義。而直云體性地者。前約相似解行。故地地皆名為心。此約證真履實。故心心皆名為地耳。

△二結示得入果相又二。初以自身證。二轉授眾生。

> 2\. Concluding and Revealing the Fruit of Attainment, in Two Parts A. Proving with One's Own Body B. Imparting It to All Beings

今初。

> Now, at the very beginning.

是四十法門品。我先為菩薩時修。入佛果之根源。

> This is the chapter on the Forty Dharma Gates. I practiced them when I was first on the Bodhisattva path, as the foundation for attaining Buddhahood.

正覺如果。此法如根。正覺如海。此法如源。佛所先修。決定非謬也。

> True Enlightenment is like the fruit, this teaching is like the root. True Enlightenment is like the ocean, this teaching is like the source. What the Buddha first cultivated is certain and without error.

△二轉授眾生。

> The second turning of the Dharma wheel is for the sake of all living beings.

如是一切眾生。入發趣長養金剛十地。證當成果。無為無相。大滿常住。十力。十八不共行。法身智身滿足。

> All sentient beings thus enter the Diamond Ten Grounds of development, advancement, and maturation. They will realize and attain the fruit of enlightenment—unconditioned, formless, perfectly complete, and eternally abiding. They will possess the Ten Powers and the Eighteen Unshared Qualities, and their Dharma Body and Wisdom Body will be fully perfected.

入發趣等四十法門。方能證當成果。正顯理雖性具。心藉修成。不可高談理性而生邪慢也。無為無相者。諸漏永盡。大滿者。萬德圓極。常住者。不變不遷。力不共滿足故大滿。法身滿足故常住。智身滿足故無為無相。又無為即自在我德。無相即淨德。大滿即樂德。常住即常德。力不共亦無為。無相。大滿常住。法身亦無為。無相。大滿。常住。智身亦無為。無相。大滿。常住。三德各具四德也。

△二正說義趣二。初菩薩問義。二舍那詳答。

今初。

> Now, at the very beginning.

爾時蓮華臺藏世界盧舍那佛。赫赫大光明座上千華上佛。千百億佛。一切世界佛。是座中有一菩薩。名華光王大智明菩薩。從坐而立。白盧舍那佛言。世尊。佛上略開十發趣十長養十金剛十地名相。其一一義中。未可解了。唯願說之。唯願說之。妙極金剛寶藏一切智門如來百觀品中已明。

於諸佛大會中而菩薩啟問者。正屬所被之機故也。華光王。即華光主義。大智明。即玄通義。前文放光集眾。表示繇本智而起妙行。故名玄通華光主。此文問義秉修。表示資妙行而趣大覺。故名華光王大智明。

△二舍那詳答四。初明十發趣。二明十長養。三明十金剛。四明十地。

初中三。初總徵。二別釋。三結指。

今初。

爾時盧舍那佛言。千佛諦聽。汝先言云何義者。發趣中。

但告千佛者。此是如來本所修行無上法門。故令千佛轉相傳授也。發趣義略如前釋。此以十波羅蜜。心心開發。趣向真道。名十發趣。別則一心分對一住。圓則住住修行此心。乃至妙覺圓滿此心。今就義便。且約從假入空為解。若利根者。既見於空。亦見不空。見不空故。開發趣向證妙真諦。此真即中。亦復即俗。三諦圓融。不可思議。一心一切心。一切心一心。十段文中。每露此旨。讀者須善悟之。

△二別釋十。初捨心至十頂心。

今初。

若佛子。一切捨。國土城邑田宅金銀明珠男女己身。有為諸物一切捨。無為無相。我人知見。假會合成。主者造作我見。十二因緣。無合無散無受者。十二入。十八界。五陰。一切一合相。無我我所相。假成諸法。若內一切法。外一切法。不捨不受。菩薩爾時名如假會觀現前。故捨心入空三昧。

若佛子者。紹佛家業。當踐佛位。故名佛子。一切捨者。總標修捨。謂捨內外物。乃至捨我法執也。國土下。先明捨內外物。無為下。次明捨我法執。謂但觀無為無相之理。了知一切我人知見。皆是假會合成。彼外道妄計有主者。造作者。及神我見。乃至二乘妄計有十二因緣實法。其實緣起亦無有合。緣滅亦無有散。亦無有受合受散者。舉凡十二入十八界五陰等法。一切凡夫所計一合之相。本無我及我所之相。不過是假成諸法耳。是以若內一切法。外一切法。本無故不須捨。本無故不可受。此則從假入空。名為如假會觀。此觀現前。任運入空三昧矣。此亦可別對發心住者。棄妄故名捨心。發真故名發心住也。又發真即是別義。發中即是圓義。一切法不受。是遮俗炤真。一切法不捨。是遮真炤俗。又不受即雙遮。不捨即雙炤。雙遮雙炤。中道宛然。

△二戒心。

若佛子。戒。非非戒。無受者。十善戒。無師說法。欺盜乃至邪見。無集者。慈良清直正實正見捨喜等。是十戒體性。制止八倒。一切性離。一道清淨。

戒之一字。標無作體。此無作戒。永離二邊。契中道。非非戒下。先明離有。慈良下。次明離空。制止下。結明德用。非戒者。外道邪戒。及凡夫取相持戒。雖善惡不同。咸非入道正門。故名非戒。今菩薩戒體。非同凡外之非戒。以其了達無受者故也。此十善戒法。雖師師相授。而實無師能說此法。所謂和尚是戒耶。阿闍梨是戒耶。乃至白四羯磨是戒耶。即所對治欺盜等十惡法。亦本無集者。以此惡法。不自生。不他生。不共生不無因生。又未生無藏處。欲生無來處。正生無住處。生已無去處。則法性本無染汙也。但法性中本自具足慈良等一切性德。即是十戒體性。謂慈即不殺體性。良即不盜體性。清即不婬體性。直即不兩舌體性。正即不惡口體性。實即不妄言。不綺語體性。正見即不癡體性。捨即不貪體性。喜即不瞋體性也。制止八倒者。一切性離。即無受乃至無集。能制止凡外四倒。一道清淨。即慈良等體性。能制止二乘四倒。葢凡夫及外道。不論惡戒善戒。咸生取著。無常計常。苦謂是樂。無我執我。不淨計淨。故成有漏因果。二乘雖證無漏。不達性體。常謂無常。樂謂是苦。我謂無我。淨謂不淨。故入涅槃時。戒善隨廢。大乘從性起修。全修在性。以性德為所依體。以無作色為當體。始從初受。極至佛身。不壞不失。任運止惡行善。性德即法身。無作色即報身。所謂諸佛究竟色也。於律儀上。法爾有攝眾生義。即應化身。此戒心亦可別對治地住者。地是所治。戒是能治也。

△三忍心。

若佛子。忍有無相慧體性。一切空。空忍。一切處忍。名無生行忍。一切處得。名如苦忍。無量行一一名忍。無受無打無刀杖。瞋心皆如如。無一一諦。一相。無無相。有無有相。非非心相。緣無緣相。立住動止。我人。縛解。一切法如。忍相不可得。

有無相慧體性者。謂菩薩三忍。咸以無相慧為體性也。下別釋三忍。即約三苦境明之。觀一切壞苦。皆知本空。故名空忍。觀一切處行苦。皆本無生。名無生行忍。觀一切處苦苦。得其實相。知即法身。名如苦忍。若非三忍之力。一切行門。皆不成就。故無量行一一名忍。此總結上文也。下重明三忍觀慧。以諦觀壞苦境界。內無能受之我。外無能打之人。中間無所用之刀杖。故瞋心皆如彼真如之理而不動搖。所以名空忍也。以諦觀行苦境界。了知無苦集等一一差別之諦。惟是一真實相。雖無一一諦。而并無無相。雖有一真實相。而亦無有相。亦非心與非心之相。亦無緣與無緣之相。是名無生行忍也。以諦觀苦苦境界了知若立若住若動若止若我若人若縛若解。一切法當體皆如。若一切皆如。則忍相亦不可得。是名如苦忍也。一切法如。即上文所謂一切處得耳。此三苦繇於三受。若別對者。樂受是壞苦。苦受是苦苦不苦不樂受是行苦。若通論者。三受皆壞苦。必變壞故。三受皆行苦。遷流造作性故。三受皆苦苦。生死惡法故。此亦可別對修行住者。以三忍力。修無量行也。

△四進心。

若佛子。若四威儀一切時行。伏空。假會法性。登無生山。而見一切有無如有如無。天地青黃赤白一切入。乃至三寶智性一切信。進道空無生無作。無慧。起空入世諦。法亦無二。相續空心。通達進分善根。

無相精進。常時無間。不拘行坐。故云一切時行。行何等法。謂常伏習空觀。假會觀。法性觀也。以三觀力。故能登無生山。而見一切有無之法。有亦真如。無亦真如。總不背於法性。故於天地等世間法。乃至三寶等出世法。一切信其皆是真如。即於此世出世法中修習進道。皆與空無生無作三解脫門相應。亦并無三脫之慧可得。乃至起真空觀。入世諦法。亦與空法無二。惟以相續真空觀。通達進分善根。是名無相真精進也。此亦可別對生貴住者。登無生山。即是入如來種。

△五定心。

若佛子。寂滅無相。無相。無量行。無量心三昧。凡夫聖人。無不入三昧體性相應。一切以定力故。我人作者受者一切縛見性。是障因緣。散風動心。不寂而滅。空空八倒。無緣假靜慧。觀一切假會。念念寂滅。一切三界果罪性。皆由定滅。而生一切善。

寂滅無相。標定體也。無相下。先明定能生善。一切下。次明定能滅罪。無緣下。結示。觀慧功能。先明生善者。言此定雖則無相。而能具無量行。所謂四無量心。三昧。一切凡夫聖人無不入此三昧相應。以大慈故。與一切聖樂。以大悲故。拔一切凡苦。以大喜故。於一切凡聖等生慶悅。以大捨故。於一切凡聖等心無二。又此四無量定。三乘聖人固所共修。一切凡夫亦皆曾證。以劫盡時。火水風災將起。一切有情。法爾成就此定。乃生四禪處故。次明滅罪者。言一切我人等縛著。邪見之性。凡屬障道因緣。散風動心。以定力故。皆不須作意求寂而自永滅。滅。故空凡夫四倒。不寂而滅。故空二乘四倒也。次結示功能者。言用此無緣假靜慧。觀一切假會之法。皆即念念寂滅。所以三界苦果。及其罪性。皆繇定力而滅。而罪性既滅。法爾生得慈悲等一切善也。靜慧即是靜慮。梵名禪那。無緣假者。謂一切假名諸法。當體全空。本無可緣。今達假法性空。故名無緣假靜慧。此定心亦可別對方便具足住者。三昧體性。凡聖無不相應。如胎已成。人相不缺也。

△六慧心。

若佛子。空慧。非無緣。知體名心。分別一切法假名主者。與道通同。取果行因。入聖捨凡。滅罪起福。縛解盡。是體性功用。一切見常樂我淨煩惱。慧性不明。故以慧為首。修不可說觀慧。入中道一諦。其無明障慧。非相。非來。非緣。非罪。非八倒。無生滅。慧光明𦦨為照。樂虗方便。轉變神通。以智體性所為慧用故。

空慧者。標第一義空真慧之體也。此之妙慧。非同二乘斷空。一無所緣而已。當知即是靈知之體。亦名真心。外道迷此真體。故分別一切法假名主者。然即此外道惡慧。亦本與覺道通同。二乘不了此體。故但取果行因。入聖捨凡。滅罪起福。一切縛著。皆悉解盡。然即此二乘偏慧。亦是此體性之功用。但彼外道。及二乘人。於一切知見常樂我淨煩惱等法。慧性不明。是以或生執著。或欲捨離耳。故今以慧為首。修不可說觀慧。雙破二執。雙炤二理。入於中道一諦。中道既顯。方知其無明之障慧者。本非有相。非有來處。非有生緣。非有罪累。本非八倒。原無生滅。是以慧光明𦦨。獨為炤耀。而隨其意樂。虗融無礙。起諸方便。以種種轉變神通。化導含識。此皆以真智體性所為。而慧即其用故也。此亦可別對正心住者。入中道一諦。則容貌如佛。樂虗方便。則心。相亦同。

△七願心。

若佛子。願願。大求。一切求。以果行因。故願心連。願心連相續百劫。得佛滅罪。求求至心。無生空一。願觀觀入定照。無量見縛。以求心故解脫。無量妙行。以求心成菩提。無量功德。以求為本。初發求心。中間修道。行滿願故。佛果便成。觀一諦中道。非陰。非界。非沒生見見。非解慧。是願體性。一切行本源。

願願者。隨所發願數數無盡。不止一發也。大求者。惟為菩提。不向二乘。不向三有也。一切求者。心無限劑。不捨一法也。以果行因故願心連者。先達心佛眾生。三無差別之理。稱果覺之性而行妙因。故所發大願。相連不絕。永無退悔。至於百劫之久。猶如舍那本所修行。則覺道必得究竟。滅罪必得無遺矣。人謂願求之心。屬於散動。而不知求求至心者。却與無生空一。所謂取捨若極。與不取捨亦非異轍。故修此願時。觀觀皆入正定。炤明佛法也。次重明得佛滅罪。謂無量見縛。皆以求心故得解脫。無量妙行。皆以求心乃成菩提。無量功德。皆以求心而為其本。是以初發求心。中間修道。以行填願。但令行滿願故。佛果便得成也。若無求心。如擔麻棄金。豈脫見縛。紫光劣願。豈成無漏。但念三脫。豈樂神通耶。次更明觀觀入定。謂觀於一諦中道。非陰。非界。非沒見生見之見。非二乘之解慧。當知是願即是中道體性。乃一切行之本源也。沒生見者。沒即無見。生即有見。此亦可別對不退住者。願願相連。故身心日益增長也。

△八護心。

若佛子。護三寶。護一切行功德。使外道八倒惡邪見不嬈正信。滅我縛見縛。無生照達二諦。觀心現前。以護根本無相護護空無作無相。以心慧連。慧連入無生空道。智道皆明光。明光護觀入空假分分幻化。幻化所起如。無如無法體。集散不可護。觀法亦爾。

此即力波羅蜜也。護三寶者。不為外道邪見四倒所嬈。護一切行功德者。不為二乘偏空四倒所嬈。故於佛道。具足正信。能滅我法二執。而無生觀慧。炤達真俗二諦。使觀心常現前也。此妙護心。名為根本無相之護。即以此護根本無相之護。護於空無作無相三解脫門。繇此心中智慧。相連不絕。則能證入無生空道。令其能觀之智。及所觀之無生空道。皆悉明光。又以此明光智道。護持觀智。入於空假二境。分分幻化法中。悉知一切幻化所起如無。謂皆即第一義空。而此如無法體。集亦非集。散亦非散。若集若散。皆不可得而護。所護之境。既不可得。則能護之觀法。亦爾不可得也。能護所護皆不可得。乃名根本無相護。若有少法可得。則為八倒之所嬈矣。此亦可別對童真住者。以善護故。離一切過。靈相具足。

△九喜心。

若佛子。見他人得樂常生喜。悅及一切物。假空照寂。而不入有為。不無寂然大樂。無合有受。而化有法。而見云假。法性平等一觀。心心行多聞。一切佛行功德無相喜智心心生念。而靜照樂心。緣一切法。

此即方便波羅蜜也。繇善知同體巧方便故。不但自修功德以益眾生。但見他人得於世出世樂。常生隨喜之心。而即以此隨喜功德。又能普悅及一切物。葢以即假即空。即炤即寂而雖不入於有為之法。不無寂然法性大樂也。以不入有為故無合。以不無大樂故有受。以無合故而化有法。令其忘相。以有受故。而見云假。令互得益。此正以心佛眾生。法性本來平等一體之觀。故成此善巧方便也。此修巧便菩薩。心心行於多聞。使觀智增益明了。乃至三世一切佛行功德。皆以無相隨喜之智慧方便。於念念中攝取現前。生隨喜念。而恒以此靜炤樂心。徧緣法界一切諸法。使其互為莊嚴。重重無盡。此則以法界中樂。還復普施法界眾生。所謂惠而不費者也。亦可別對法王子住者。方便最巧妙故。

△十頂心。

若佛子。是人最上智。滅無我輪見疑身一切瞋等。如頂觀連。觀連如頂。法界中因果。如如一道。最勝上如頂。如人頂。非非身見。六十二見。五陰生滅。神我主人動轉屈伸。無受無行可捉縛者。是人爾時入內空值道。心心眾生。不見緣。不見非緣。住頂三昧。寂滅定發行趣道。性實我人常見八倒生緣。不二法門。不受八難。幻化果畢竟不受。唯一眾生去來坐立。修行滅罪。除十惡。生十善。入道正人正智正行。菩薩達觀現前。不受六道果。必不退佛種性中。生生入佛家。不離正信。

此即智波羅蜜也。以差別智。徧知諸法。善達法界如如頂法。名最上智。此智徧能滅無利鈍諸使。所謂我輪見疑身一切瞋等。能令如頂觀智。相連不斷繇此觀智相連。觀於如頂法故。了知法界中若因若果。皆即如如一道。更無二如。故此名為最勝上如頂法。猶如人之頂相也。然雖喻以人頂。實乃非非身見。亦非六十二見可見。亦非五陰生滅之法。亦非外道所計神我主人能動轉屈伸者。亦自不受諸法。亦無行相可得。既是第一正受。心行處滅。又安可捉縛哉。非非身見者。上非字。是遮拂之辭。下非字。連身字為義。謂凡外非身計身。故名為非身見。或疑衍一非字。亦通也。是人爾時既證頂法。滅於身見。乃至無受無行。便入內空三昧。親值於道。名為見道。是時雖心心以度眾生為事。而不見有緣相。亦不見有非緣相。住是頂三昧中。從寂滅定發起妙行。進趣佛道。一切外道所執性實我人常見。及八倒生緣等。皆入不二法門。所謂行於非道。通達佛道。故不受邪見八難之報。及三界中一切幻化果報。亦皆畢竟不受。然既無我人。亦無果受。將誰修行而成佛道耶。惟有一種八識心心所之法聚。假名眾生。去來坐立。非斷非常。法爾展轉相續。修行滅罪。除惡生善。入於正道。證於正忍正智之法。發起正行。爾時菩薩通達觀智。常得現前。既不受六道有漏之果。亦復不退佛種性中而墮二乘之地。生生入於佛家。不復離正信矣。此亦可別對灌頂住者。以住頂三昧故。

△三結指。

上十天光品廣說。

△二明十長養三。初總徵。二別釋。三結指。

今初。

盧舍那佛言。千佛諦聽。汝先問長養十心者。

四無量定。四攝法慧。最能增長佛道。養育眾生。名十長養。別則一心分對一行。圓則位位具修此心乃至妙覺滿足此心。今就義便。且約從空入假為解。既二諦平等。則中道自圓彰矣。又四等非無觀慧。四攝非無定力。今以定慧分攝。亦一往語耳。

△二別釋十。初慈心至十慧心。

今初。

若佛子。常生慈心。生樂因已。於無我智中。樂相應觀入法。受想行識色等大法中。無生無住無滅。如幻如化。如如無二故。一切修行成法輪。化被一切。能生正信。不由魔教亦能使一切眾生得慈樂果。非實。非善惡果。解空體性三昧。

慈以與樂為義。故常生慈心。能生樂因。然或不與無我智相應。便屬情愛。故必於無我智中。以樂相應之觀。而入一切諸法。所謂觀於受想等大法中。一切即空即假即中。無生住滅。即空也。如幻化。即假也。如如無二。即中也。如此一切修行滿足。成就法輪。化被一切。能使一切眾生咸生正信。不由魔教。此則成於樂因。亦能使一切眾生得於究竟慈樂之果。而此慈樂果。非二乘所證實滅。亦非世間善惡果報。乃是解空體性三昧。諸佛菩薩大法樂耳。此亦可別對歡喜行者。化被一切。即十方隨順之義。

△二悲心。

若佛子。以悲空空無相。悲緣行道。自滅一切苦。於一切眾生無量苦中生智。不殺生緣。不殺法緣。不著我緣。故常行不殺不盜不婬。而一切眾生。不惱發菩提心者。於空見一切法如實相。種性行中生道智心。於六親六怨。親怨三品中。與上樂智。上怨緣中。九品得樂果。空現時。自身他一切眾生。平等一樂起大悲。

以悲空空無相者。了知大悲之體。本自空空無相。今欲證此體。故以悲緣而行菩薩之道。先自滅一切苦因。隨於一切眾生無量苦中生拔濟智。設自身未免苦輪。則安能廣度一切也。無量苦者。因則見思為苦。塵沙為苦。無明為苦。果則惡道為苦。有漏為苦。沉寂為苦。迷中為苦。生智者。生真諦智。拔見思苦因。拔惡道有漏二種分段苦果。生俗諦智。拔塵沙苦因。拔沉寂苦果。生中諦智。拔無明苦因。拔迷中變易苦果。以要言之。即是一念圓修三種大悲。繇修生緣大悲。故拔惡道之苦。亦拔沉寂之苦。俗諦三昧成。是名不殺生緣。觀一切眾生皆我父母等也。繇修法緣大悲。故拔有漏分段之苦。真諦三昧成。是名不殺法緣。觀一切地水是我先身。一切火風是我本體也。繇修無緣大悲。故拔迷中變易之苦。中諦三昧成。是名不著我緣。觀心佛眾生。三無差別。不緣假名。不緣實法。惟緣中道佛性。無緣而無不緣也。若約次第釋者。藏教持性重戒。是不殺生緣。通教體色入空。是不殺法緣。別教修行中道是不著。我緣。圓教三悲一念中修。故能圓拔無量眾苦。然悲觀雖深。總以事戒為所依境。若無事境。理觀不發。故常行不殺不盜不婬。而一切眾生。不惱發菩提心者。我不以殺盜婬事惱人。人亦自不惱我。互不相惱。斯即永拔苦因。而此圓悲。不惟拔苦。隨即與樂。良繇菩薩不但見空。亦即於空見一切法如實之相。故於種性行中。隨生道種智心。於親怨三品。一一皆與上樂智果。乃至上怨緣中。亦令其九品得於樂果。如是修習。乃至空空無相之體現在前時。則自身及他一切眾生。皆平等使歸一樂。而還起佛地之大悲矣。此亦可別對饒益行者。善能利益一切眾生故也。

△三喜心。

若佛子。悅喜。無生心時。種性體相道智空。空喜。心不著我所。出沒三世。因果無集。一切有入空觀行成。等喜。一切眾生起空入道。捨惡知識。求善知識。示我好道。使諸眾生入佛法家。法中常起歡喜。入佛位中。復是諸眾生入正信。捨邪見。背六道苦。故喜。

悅者暢適。喜者歡欣。此總標無量三昧之體相也。無生下。別出四喜。謂此悅喜。不同世情欲樂所起。特以自悟無生心時。則一切種性體相。以道智炤之。無不皆空。故於空法而生歡喜。此即以自解空理。不受生縛故喜也。既達空法。心不著於我所而但求自度。惟為化度眾生。示現出沒三世而非從業牽。故一切因果。悉皆無集。恒於一切二十五有之中。隨處令其入空觀行成就。故得平等歡喜。此即以善解無著。遊戲度生故喜也。於一切眾生起真空智。入慈悲道。各各捨惡知識。求善知識。還示我以好道。互相得益。使諸眾生入佛法家。故於法中常起歡喜。此即以慶他行因。展轉度脫故喜也。既人佛位之中。復使是諸眾生皆入正信。捨邪背苦。此即以度他得果。廣化眾生故喜也。此亦可別對無瞋恨行者。即是自覺覺他。得無違拒義故。此與發趣中喜心差別者。發趣是隨喜方便。此是無量三昧也。

△四捨心。

若佛子。常生捨心。無造無相空法中。如虗空。於善惡有見無見罪福二中。平等一照。非人非我所心。而自他體性不可得。為大捨。及自身肉手足男女國城。如幻化水流燈𦦨。一切捨而無生心常修其捨。

無分別。無執著。其心平等。名之為捨。無造下。明離一切分別。故為大捨。及自身下。明離一切執著。名一切捨。而無生下。結明常生捨心。即是無住生心之義也。無造即無作。於此三解脫門法中。觀一切法如虗空等。若善若惡。若有若無。若罪若福。無不平等一炤。知其體性。本不可得。故於內身外物。了達如幻化非實。如流𦦨無住。脫然放下。永無悋惜也。此亦可別對無盡行者。平等一炤。即所謂三世平等。十方通達。

△五施心。

若佛子。能以施心被一切眾生。身施。口施。意施。財施法施。教導一切眾生。內身外身國城男女田宅。皆如如相。乃至無念財物。受者施者。亦內亦外。無合無散。無心行化。達理達施。一切相現在行。

此四攝法中之布施攝也。發趣施度。以到彼岸為義。此中施攝。以化眾生為旨。故云被一切眾生也。菩薩所有身口意業。無不攝取眾生。而攝取之方。不過財法二施。三業為能施。財法為所施。能所並列。以此五施教導眾生。又觀內外身等。皆如真如之相。乃至無有一念分別財物。受者施者。如此了達三輪體空。亦內修理觀。亦外行布施。理觀亦無合。布施亦無散。終日無心。終日行化。達即事之理。達即理之施。以此一切種種相貌。而現在行施。即佛頂所謂種種法門。得無差悞者也。故亦可別對離癡亂行。

△六好語心。

若佛子。入體性愛語三昧。第一義諦法語義。一切實語言皆順一語。調和一切眾生心。無瞋無諍。一切法空智無緣。常生愛心。行順佛意。亦順一切他人。以聖法語。教諸眾生。常行如心。發起善根。

欲明好語。先言入體性愛語三昧者。以說法度生。最為難事。自非悟入妙法體性。則不能以四悉因緣。巧作隨智隨情等說。惟入此體性三昧。了知一切法性。皆不可說。而有因緣故。亦可得說。其所說法。善逗羣機。能使眾生愛樂歡喜。故名體性愛語三昧也。既入三昧。則或說第一義諦法之語義。或說一切種種真實語言。究竟皆順入於一乘真語矣。第一語義者。隨自意語。隨智語也。一切實語言者。隨他意語。隨情語也。雖善巧隨情。種種權說。毫無欺誑。譬如長者等與諸子白牛大車。終無虗妄之咎。故名一切實語言也。隨智固順一乘。隨情亦方便漸令入實。故云皆順一語。以此二語。調和眾生。不悋真法故無瞋。常隨物機故無諍。葢繇一切法空之智。雖無扳緣。而常於眾生生慈愛心。是以隨所說語。上則行順佛意而契理。下亦隨順一切他人而契機。恒以聖人法語。教諸眾生。常行如心。而不離第一義諦。發起善根而不捨方便說法。是謂菩薩愛語攝也。自他二語。一往分釋者。隨智為上契佛理。隨情為下契羣機。具足釋者。二語即佛權實二智。故皆上合佛心。二語徧接利鈍眾生。故皆下順他人。此亦可別對善現行者。於一法性。作二種說。即是同中顯現羣異。雖二種說。皆順一語。即是一一異相。各各見同也。

△七益心。

若佛子。利益心時。以實智體性。廣行智道。集一切明𦦨法門。集觀行七財。前人得利益。故受身命。而入利益三昧。現一切身。一切口。一切意。而震動大世界。一切所為所作。他人入法種空種道種中。得益得樂。現形六道。無量苦惱之事不以為患。但益人為利。

此即利行攝也。此之攝法。全用權智。而權智全以實智為體。故即以實智體性。而廣行權智之道。集一切智慧光明。集一切功德法財。福慧並嚴。乃使前人得益。故自雖久離生緣。為眾生故。示受身命而入利益三昧以三味力。現三輪不思議化。震動大千。舉足動步。無非佛事。皆使他人悟三觀門。得現在益。得究竟樂。又復現形六道。廣應羣機。雖六道中有無量苦惱。不以為患。但以益人為利耳。七財者。一信。二進。三戒。四慚愧。五聞。六捨。七定慧。三觀者。法種為中觀。空種為空觀。道種為假觀也。此亦可別對無著行者。現身口意。震動世界。即所謂現塵現界。不相留礙也。

△八同心。

若佛子。以道性智同空。無生法中。以無我智。同生無二。空同源境。諸法如相。常生常住常滅。世法相續。流轉無量。而能現無量形身色心等業。入諸六道。一切事同。空同無生。我同無物。而分身散形。故入同法三昧。

此即同事攝也。前之利行。雖亦現形六道。猶為一切導首。今則異類中行。行於非道。通達佛道。善權化物。尤為不可思議。良以了達道種性智。同於真空。所謂即俗而真。故證入於無生法中。而以二種無我妙智。同一切眾生無二。在天而天。在人而人。不知其為菩薩所化也。葢既悟此畢竟空寂萬法同源之境。一切諸法真如實相。故能於無生無住無滅性中。示現常生常住常滅。隨彼世法相續。流轉無量。而能現無量形身色心等業入諸六道。一切善惡事業。皆與其同。正以畢竟空故。雖示生而同無生。證無生故。雖現我而同無物。而分身散形。與其同事。導歸佛乘。故入同法三昧。此亦可別對尊重行者。種種示現。咸導歸于第一波羅蜜多故也。

△九定心。

若佛子。復從定心。觀慧證空。心心靜緣。於我所法。識界色界中而不動轉。逆順出沒故。常入百三昧。十禪支。以一念智作是見。一切我人若內若外眾生種子。皆無合散。集成起作。而不可得。

復從定心者。善修慈悲喜捨三昧。成就奮迅超越等殊勝妙用也。前發趣中第五定心。以寂滅無相為體。此則以逆順出沒而為功能。葢繇觀慧證入空理。故心心寂靜。而常能徧緣一切三昧境界。不為我所法識界色界之所動轉。於九次第定。隨意自在。逆順出沒。遂入百三昧。及十禪支。以一念相應智慧。見一切根身器界。現行種子。因緣和合。虗妄有生而無合。因緣別離。虗妄名滅而非散。惟是妄心。之所集成。名為現行。妄心之所起作。名為種子。而當體了不可得也。葢四禪八定。凡外亦能修習。但繇未證空理故。每為禪法所用。而不能巧用禪法。既為禪法所用。則未免隨禪受生。是被我所法識界色界所動轉也。識界即四空天。但有四蘊而無色蘊。故名識界。雖滅受想定。二乘亦能證得。但未達妙空。便取滅證。不復能現諸威儀。今言逆順出沒者。起定為出。入定為沒。從滅受想定起入非非想定。乃至從二禪起入於初禪。名逆出沒。從初禪起入二禪。乃至從非非想定起入滅受想定。名順出沒。若次第順逆出沒。名師子奮迅三昧。若間隔出沒。名超越三昧。乃至百大三昧。總依九次第定為本。而九次第定。又總依十禪支所成。十禪支者。支是分義。謂繇分分心心所法。成於禪定。初禪有五支。一覺。二觀。三喜。四樂。五一心。二禪有四支。一喜。二樂。三一心。四內淨。三禪有五支。一樂。二一心。三捨。四念。五慧。四禪有四支。一一心。二捨。三念。四不苦不樂。今棄複存單。總名十支。此亦可別對善法。行者。逆順出沒。三昧禪支。能成十方諸佛軌則也。

△十慧心。

若佛子。作慧見心。觀諸邪見結患等縛。無決定體性。順忍空同故。非陰。非界。非入。非眾生。非一我。非因果。非三世法。慧性起光。光一𦦨明明。見虗無受。其慧方便。生長養心。是心入起空空道。發無生心。

慧見心者。即是四攝巧慧。作者。起也。前發趣中第六慧心。明於空慧心體。此明起空方便。方便不背真空也。邪見是利使。結患是鈍使。本無決定體性菩薩於順忍中。既證空理。觀利鈍使。咸與空同。非陰界入。及三世法。從真慧體。起光炤相。用一智𦦨。徹炤萬法。無不明了。見其本皆虗寂。無有受者。而此慧方便。不惟是四攝之本。亦是十長養心之本。繇慧方便。生長養心。繇長養心。入於起空空道。便能發中道無生心。入於十金剛矣。慧方便者。慧即實慧。方便即權慧。權實二慧。非二體也。起空空道者。從空出假。假不礙空也。此亦可別對真實行者。所謂觀一切法。一一皆是清淨無漏。一真無為。

△三結指。

上千海眼王品。已說心百法明門。

## 佛說梵網經菩薩心地品合註卷第一