大方廣圓覺脩多羅了義經近釋卷一
Extensive, Vast, Perfect Enlightenment Sutra: Modern Explanation, Volume 1
明二楞庵釋通潤 述
體無不徧曰大，法無不備曰方，用無不具曰廣。故清涼云：大以曠兼無際，方以正法自持，用則稱體而周。具此三義，故名圓覺。脩多羅，此云契經，謂契理契機。故契經中有了義不了義。如來為人天二乘說不了義教，以器小不能擔荷大法，故說唯佛一人獨得覺性。為菩薩乘說了義教，以根大能擔荷大法，故說一切眾生皆得作佛。然對機說教，雖各不同，而契理契機，實無有二。此經直顯一切眾生本來成佛，名為圓覺。直截分明，毫無隱覆。此則契經中了義契經，非不了義契經也。然圓覺二字，義匪一途。故下文約十二義以發明，而義始備。如文殊章云：有大陀羅尼，名曰圓覺。又云：彼知覺者，猶如虗空。此則直指眾生心體如如不動，了了常知者，為圓覺也。普賢章云：一切眾生種種幻化，皆生如來圓覺妙心。此指根身器界，及界內界外二種無明，併種種幻智，皆從圓覺妙心流出。此約出生凡聖染淨二法，名圓覺也。普眼章中，顯四大六根六塵六識，乃至十力四無所畏，悉皆清淨，徧滿不動，始知眾生本來成佛者。此約凡聖染淨悉皆具足，如來平等圓滿覺性，根根塵塵周徧法界，名圓覺也。金剛藏章，一切如來，妙圓覺性，本無菩提，及與涅槃，亦無成佛，及不成佛，無妄輪迴，及非輪迴者，此約染淨聖凡，纖塵不立，名圓覺也。彌勒章中，由本貪欲，發揮無明，顯出五性，差別不等，依二種障，而現深淺者，此約眾生，皆證圓覺，本無差別，由隨染緣，而有二障，故有六凡，由隨淨緣，而證二空，故有四聖，於無差別處，而現差別，以顯不變隨緣，如摩尼之現五色，為圓覺也。清淨慧章，若遇善友，教令開悟，淨圓覺性，發明起滅，即知此生，性自勞慮，勞慮永斷，得法界淨，此名凡夫，隨順覺性等者，此約五性，差別不等，實無差別，以顯隨緣不變，名圓覺也。威德章，若諸菩薩，悟淨圓覺，以淨覺心，取靜為行，名奢摩他，起變化行，名三摩提，隨順寂滅，名為禪那，乃至辯音章中，單複圓修等者，此約一心三觀，即空即假即中，名圓覺也。淨諸業障章，直顯眾生，覺性本淨，皆由耽著我人眾生壽者四相，生愛生憎，為障為礙，不能入清淨覺，必須斷盡四相，一切寂滅，覺性始圓，名圓覺也。普覺章，所問求何等人，依何等法，行何等行，除去何病，云
The term "Perfect Enlightenment" encompasses three meanings: Vastness, Universality, and All-Encompassing Function. Vastness means its essence pervades all without boundary. Universality means it upholds the true Dharma inherently. All-Encompassing Function means its application perfectly matches its essence and is complete in all aspects. Possessing these three meanings, it is called Perfect Enlightenment.
Sutra (修多羅) means a scripture that accords with both the ultimate principle and the capacities of beings. Therefore, within sutras, there are definitive teachings and provisional teachings. The Tathagata taught provisional teachings to humans, gods, and the two vehicles (Sravakas and Pratyekabuddhas) because their capacities were small and they could not bear the great Dharma. Thus, he taught that only the Buddha alone attains enlightenment. He taught definitive teachings to the Bodhisattva vehicle because their capacity was great and they could bear the great Dharma. Thus, he taught that all sentient beings can attain Buddhahood. Although the teachings spoken according to capacity differ, in truly according with the principle and capacity, they are not two. This sutra directly reveals that all sentient beings are originally Buddhas; it is named "Perfect Enlightenment." It is direct, clear, and without any concealment. This is the definitive teaching within the sutras, not a provisional teaching.
However, the meaning of the two words "Perfect Enlightenment" is not singular. Therefore, the following text elaborates based on twelve meanings to fully expound it, and thus the meaning becomes complete.
As in the Manjusri Chapter, it says: "There is a great Dharani called Perfect Enlightenment." It also says: "That which knows and perceives is like empty space." This directly points to the mind-essence of sentient beings—unmoving suchness, clearly and constantly aware—as Perfect Enlightenment.
The Samantabhadra Chapter says: "All the various illusory transformations of sentient beings arise from the Tathagata's wondrous mind of Perfect Enlightenment." This indicates that the body, the environment, the two kinds of ignorance within and beyond the realms, and all kinds of illusory wisdom all flow from the wondrous mind of Perfect Enlightenment. This, based on giving birth to both ordinary and holy, defiled and pure dharmas, is named Perfect Enlightenment.
In the Universal Eye Chapter, revealing that the four great elements, the six sense faculties, the six sense objects, the six consciousnesses, and even the ten powers and the four fearlessnesses are all pure, pervading, full, and unmoving, one then knows that sentient beings are originally Buddhas. This, based on the fact that both ordinary and holy, defiled and pure are fully possessed—the Tathagata's equal and perfectly complete enlightened nature, with every faculty and every object pervading the Dharma realm—is named Perfect Enlightenment.
The Vajragarbha Chapter states that in the wondrous, perfect enlightened nature of all Tathagagatas, originally there is no Bodhi, nor Nirvana; also no becoming Buddha, nor not becoming Buddha; no false轮回 (samsara), nor non-轮回. This, based on the fact that defiled and pure, holy and ordinary, not even a speck of dust is established, is named Perfect Enlightenment.
In the Maitreya Chapter, because of fundamental greed and desire, ignorance is activated, revealing the five natures with their unequal distinctions, manifesting depths and shallows based on the two kinds of obstructions. This, based on the fact that all sentient beings verify Perfect Enlightenment—originally without distinction, but due to following defiled conditions, they have the two obstructions, hence there are the six ordinary realms; due to following pure conditions, they verify the two emptinesses, hence there are the four holy realms—within the place of no distinction, distinctions appear, to reveal the unchanging that yet follows conditions, like a mani jewel displaying five colors, is Perfect Enlightenment.
The Pure Wisdom Chapter states: If one encounters a good friend who teaches and enables awakening to the pure, perfect enlightened nature, revealing arising and ceasing, then one knows that in this life, one's nature is originally toiled by thoughts; when this toil of thoughts is eternally severed, one attains the purity of the Dharma realm. This is called an ordinary person following the enlightened nature, etc. This, based on the five natures having unequal distinctions yet being truly without distinction, to reveal following conditions yet not changing, is named Perfect Enlightenment.
The Majestic Virtue Chapter: If Bodhisattvas awaken to the pure, perfect enlightenment and, with the pure enlightened mind, take stillness as their practice, it is called Shamatha; giving rise to transformative practice is called Samadhi; following and according with extinction is called Dhyana. And even in the Eloquence Chapter, with single, combined, and perfect cultivation, etc. This, based on the one-mind threefold contemplation—being empty, being provisional, being the Middle—is named Perfect Enlightenment.
The Purifying All Karmic Obstructions Chapter directly reveals that the enlightened nature of sentient beings is originally pure. It is all due to clinging to the four marks of self, person, sentient being, and life span, giving rise to love and hatred, which become obstructions and hindrances, preventing entry into pure enlightenment. One must completely sever the four marks; when all is extinguished in stillness, the enlightened nature becomes perfect. This is named Perfect Enlightenment.
The Universal Enlightenment Chapter asks: Whom should one seek? Upon what Dharma should one rely? What practice should one undertake? What illnesses should one remove? How...
發心者，要須事事明了，毫無錯謬，名圓覺也。圓覺章，以大圓覺為我伽藍，身心安居平等性智者，謂具如上種種深義，方得渾身安住圓覺伽藍，故名圓覺。賢善首章，具上眾義，證此五名，方稱無上法王為賢善首，故名圓覺。故知十二菩薩，綸貫一經，圓覺二字，通該眾義，豈可以一知一見，便謂盡圓覺哉。故題中既標圓覺，又稱了義，正顯性相雙陳，理惑並闡，圓融行布，兩不相妨，始是如來稱性至極之深談耳。
To truly set one's heart on the path, one must understand every matter clearly, without the slightest error. This is what is called "Perfect Enlightenment."
In the chapter on Perfect Enlightenment, it is said: "Taking the Great Perfect Enlightenment as my monastery, with body and mind dwelling peacefully in the wisdom of equality." This means that only by fully embodying the profound meanings described above can one wholly abide in the monastery of Perfect Enlightenment. Hence it is called "Perfect Enlightenment."
In the chapter on the Virtuous and Good Leader, possessing all the meanings above and realizing these five names, one may then be called the Supreme Dharma King, the Virtuous and Good Leader. Therefore, it is also named "Perfect Enlightenment."
Thus we understand that the twelve bodhisattvas thread through the entire scripture, and the two words "Perfect Enlightenment" encompass all its meanings. How can one presume to have exhausted the meaning of Perfect Enlightenment with just a single insight or view?
Therefore, since the title already indicates "Perfect Enlightenment" and is further called "Definitive Meaning," it precisely reveals the simultaneous presentation of nature and characteristics, the elucidation of both principle and delusion, the perfect harmony of practice and stages—all without mutual obstruction. Only then does it become the ultimate, profound discourse of the Tathāgata, spoken in accordance with true nature.