---
title: "圓覺經近釋 · 序分"
description: "圓覺經近釋是明代高僧通潤對佛教重要經典圓覺經的註疏。此書撰於明末佛教復興時期，通潤以天台宗為基，融合禪淨思想，系統闡釋圓覺經中圓覺妙心與如來藏思想。內容聚焦十二菩薩問答，深入剖析眾生本具菩提覺性、修行階次及頓悟法門，強調圓頓修證之理。該註疏以文辭簡明、義理透徹著稱，被視為研習圓覺經的權威入門著作，在漢傳佛教注疏傳統中具有重要地位，對明清佛教義學發展影響深遠。"
url: "https://rushiwowen.co/en/r/cmd08snir00bmjt04jjd079cn"
---

如是我聞：一時，婆伽婆入於神通大光明藏三昧，正受一切如來光嚴，住持是諸眾生清淨覺地，身心寂滅平等本際，圓滿十方不二隨順，於不二境現諸淨土，與大菩薩摩訶薩十萬人俱。

> This is what I heard: At one time, the Bhagavan entered the samadhi of the great luminous treasury of spiritual powers. He was immersed in the majestic radiance of all Buddhas, abiding in the pure enlightened ground that sustains all beings. His body and mind were in serene extinction, equal to the fundamental reality, perfectly pervading the ten directions, harmoniously following the non-dual state. Within this non-dual realm, he manifested pure lands, accompanied by a great assembly of one hundred thousand Mahasattvas.

智論云：婆伽婆有四義：婆伽云德，婆言有，合名有德；又婆伽云分別，婆名巧，巧分別諸法總相別相故；又婆伽云聲，婆云有，以名聲普聞故；又婆伽云破，婆云能，以能破淫怒癡故。入者，謂性相俱泯，體同法界，入無入相故。神通大光明藏者，即如來藏之異名，是凡聖均稟同賦之體也。破業識之牆垣，名曰神通；撤無明之封蔀，名曰大光明藏。由不定而定，故曰正定；不受而受，故曰正受也。又大即是體，光明是相，藏即是用。又大即法身，光時是般若，藏是解脫。問：大光明藏人人滿足，若如來稱入，而眾生豈出此光明藏乎？答：眾生未嘗出此大光明藏，但為四大所局，二障所纏，而神不通，光明不大，故不言入，非不入也。故下經云：非覺違拒諸能入者，有諸能入，非覺入故。宗鏡問云：博地凡夫位齊諸佛，云何不具諸佛神通？答：非是不具，但是眾生不知。如有學人問大安禪師云：如何是諸佛神通？師曰：汝從何來？答曰：江西來。師曰：莫不謾語否？答曰：終不謬言。學人再問：如何是諸佛神通？師曰：果然。斯皆可驗，並是現前日用不知。故龐居士云：心通法亦通，十八斷行蹤。但自心無礙，何愁神不通？故知神之不通，是自生障礙耳。一切如來皆以此大光明藏莊嚴此身、住持此土，非若眾生以藏識莊嚴此身、住持此土也。然此大光明藏元非他物，即是眾生所具無垢無染清淨覺地，諸佛證之名法性身。以不見有身心二相故寂滅，無高無下故平等，無崖無岸故曰本際，不違不逆故曰隨順，無彼無此故曰不二。由如來證眾生之體，用眾生之用，故能於清淨覺地現清淨土，與大菩薩同住一處，所謂以大圓覺為我伽藍，身心安居平等性智也。問：法身無相，真土如空，皆是一心，無別依正，云何即談身土？答：只於自心性相分身土名，謂以自身相義名身，即以自心性義名土。又心則諸佛證之為法身，境則諸佛證之為淨土，則法身淨土皆為所證，而智為能證也。諸大乘經在淨土說者，如深密經、法集經、稱讚大乘經、密嚴經、心印經、興顯經、大毗盧經、入印法門經、虗空藏經、佛地經等。佛地經云：是薄伽梵住最勝光曜，放大光明，普照無邊世界，周圓無際等。論釋云：此土，受用土攝。說此經，佛是受用身，此淨土量無邊際故。若爾，此地上菩薩所應見聞，何故於此化土中結集流布？論自答云：佛為地上諸菩薩說，令傳法者結集流通。又云：說此經時，地前大眾見變化身居此穢土，為其說法；地上大眾見受用身居佛淨土，為其說法。所聞雖同，所見各別。而傳法者為令眾生聞勝希願，證佛功德，故就勝者所見結集也。然土雖多種，不出於三：一、法性，二、受用，三、變化。若開受用為自他，即成四土，統唯二種，謂淨及穢，或性及相。故肇公云：淨土、穢土，蓋隨眾生心之所宜。淨者，示之以寶玉；穢者，示之以瓦礫。美惡自彼，於土無定。無定之土，乃名淨土。隨類普應，故曰諸也。

> The \*Treatise on Wisdom\* states: "Bhagavān" has four meanings: "Bha" means virtue, "gavān" means to possess, so together it means "possessing virtue." Also, "Bha" means discrimination, "gavān" means skillful, referring to the skillful discrimination of the general and specific characteristics of all phenomena. Also, "Bha" means fame, "gavān" means to possess, meaning possessing widespread renown. Also, "Bha" means to destroy, "gavān" means capable, meaning capable of destroying desire, anger, and ignorance. "Entering" means that both nature and characteristics are extinguished, the essence is identical to the Dharmadhātu, and one enters without any notion of entering. "The great treasury of spiritual powers and great radiance" is another name for the Tathāgatagarbha, the essence equally endowed in both ordinary beings and sages. Breaking through the walls of karmic consciousness is called spiritual powers. Removing the veils of ignorance is called the great treasury of radiance. From indeterminacy comes stability, hence it is called right concentration. Without receiving, one receives, hence it is called right reception. Furthermore, "great" refers to the essence, "radiance" refers to the characteristics, and "treasury" refers to the function. Also, "great" is the Dharmakāya, "radiance" is Prajñā, and "treasury" is liberation. Question: The great treasury of radiance is fully possessed by everyone. If the Tathāgata is said to have entered it, then do sentient beings exit this treasury of radiance? Answer: Sentient beings have never exited this great treasury of radiance. However, they are confined by the four great elements and entangled by the two obstructions, so their spirit is not free, and their radiance is not great. Therefore, it is not said that they enter, not that they do not enter. Hence, the scripture below states: "It is not that enlightenment rejects those capable of entering; there are those capable of entering, but it is not that enlightenment enters." The \*Mirror of the School\* asks: Ordinary beings of the lowest rank are equal in status to all Buddhas. Why do they not possess the spiritual powers of the Buddhas? Answer: It is not that they do not possess them; it is simply that sentient beings do not know. As when a student asked the great master An: "What are the spiritual powers of the Buddhas?" The master said: "Where have you come from?" The student replied: "I have come from Jiangxi." The master said: "Are you not speaking falsely?" The student replied: "I would never speak falsely." The student asked again: "What are the spiritual powers of the Buddhas?" The master said: "Indeed." This can be verified; it is all present in daily use but unknown. Hence, Layman Pang said: "When the mind is free, the Dharma is also free; the eighteen realms cease their tracks. If only your own mind is unobstructed, why worry that the spirit is not free?" Therefore, know that the spirit's lack of freedom is due to self-created obstructions. All Tathāgatas adorn this body and sustain this land with this great treasury of radiance, unlike sentient beings who adorn this body and sustain this land with the storehouse consciousness. However, this great treasury of radiance is originally not something else; it is the stainless, undefiled pure ground of enlightenment possessed by sentient beings. When the Buddhas realize it, it is called the Dharmakāya. Because they do not perceive the two characteristics of body and mind, it is called quiescent extinction. Because there is neither high nor low, it is called equality. Because there are no boundaries or shores, it is called the fundamental limit. Because there is no opposition or contradiction, it is called accordant. Because there is neither that nor this, it is called non-dual. Because the Tathāgata realizes the essence of sentient beings and uses the functions of sentient beings, he is able to manifest a pure land within the pure ground of enlightenment and dwell in one place together with the great bodhisattvas. This is what is meant by "taking the perfect enlightenment as my monastery, with body and mind abiding peacefully in the wisdom of equality." Question: The Dharmakāya is formless, the true land is like space; both are just the One Mind, with no distinction between support and supported. Why then speak of body and land? Answer: It is only within the nature and characteristics of one's own mind that the names "body" and "land" are distinguished. That is, the characteristic aspect of one's own body is called "body," while the nature aspect of one's own mind is called "land." Furthermore, the mind is what the Buddhas realize as the Dharmakāya, and the realm is what the Buddhas realize as the pure land. Thus, both the Dharmakāya and the pure land are what is realized, while wisdom is what realizes. Among the great Mahāyāna sutras spoken in pure lands are: the \*Saṃdhinirmocana Sūtra\*, the \*Dharma Saṃgīti Sūtra\*, the \*Sūtra in Praise of the Great Vehicle\*, the \*Ghanavyūha Sūtra\*, the \*Mind Seal Sūtra\*, the \*Udānavarga\*, the \*Mahāvairocanābhisambodhi Sūtra\*, the \*Sūtra on the Method for Entering the Seal\*, the \*Ākāśagarbha Sūtra\*, the \*Buddhabhūmi Sūtra\*, and others. The \*Buddhabhūmi Sūtra\* states: "This Bhagavān abides in the most supreme glorious radiance, emitting great light, universally illuminating boundless worlds, perfectly encompassing without limit, etc." The commentary explains: "This land belongs to the category of the enjoyment land. The Buddha who speaks this sutra is the enjoyment body. This pure land is measureless and boundless. If so, this should be seen and heard by bodhisattvas on the grounds. Why then was it compiled and circulated in this transformed land?" The commentary itself answers: "The Buddha spoke it for the bodhisattvas on the grounds, causing the transmitters of the Dharma to compile and circulate it." It also states: "When this sutra was spoken, the assembly before the grounds saw the transformation body dwelling in this impure land, teaching them the Dharma. The assembly on the grounds saw the enjoyment body dwelling in the Buddha's pure land, teaching them the Dharma. What they heard was the same, but what they saw differed. The transmitters of the Dharma, wishing to cause sentient beings to hear of the supreme and aspire to it, and to realize the Buddha's merits, therefore compiled it based on what the superior ones saw." However, although lands are of many kinds, they do not go beyond three: 1. The Dharmatā land, 2. The enjoyment land, 3. The transformation land. If the enjoyment land is divided into self-enjoyment and others-enjoyment, it becomes four lands. In summary, there are only two kinds: pure and impure, or nature and characteristics. Therefore, Master Sengzhao said: "Pure lands and impure lands are established according to what is suitable for the minds of sentient beings. For the pure, they are shown jewels and jade; for the impure, they are shown tiles and rubble. Beauty and ugliness belong to them; the land itself is not fixed. A land that is not fixed is called a pure land." Responding universally according to kind, therefore it is called "various."

其名曰：文殊師利菩薩、普賢菩薩、普眼菩薩、金剛藏菩薩、彌勒菩薩、清淨慧菩薩、威德自在菩薩、辯音菩薩、淨諸業障菩薩、普覺菩薩、圓覺菩薩、賢善首菩薩等而為上首，與諸眷屬皆入三昧，同住如來平等法會。

夫聖人立名，多依行德，故各有所表。梵語文殊師利，此云妙首，亦云妙德，表根本智。六波羅蜜中，智為首德，故此章直示因地法行。用根本智，頓斷無明，以顯清淨覺地，如如不動，故為問首。普賢表行，由行以成德，故次普賢。知行並進，方便大開，則法眼洞照，故次普眼。法眼既明，惑根已斷，而金剛不壞之體，迴然獨露，故次金剛藏。圓頓之根，已解唯心，若權教菩薩，不知惑斷，則顢頇佛性，必須詳明唯識，廣辯階差，故次彌勒。惑相雖明，階差已辨，若不知所證各別，則儱侗真如，故次清淨慧。惑相已明，真如已解，若不知觀法，猶未能斷惑證真，不能隨順得入，其於威德，未得自在，故次威德。雖三觀詳明，威德已具，若不詳辯三觀法輪，法輪無盡，亦未得圓通無礙，故次辯音。觀法雖明，若四相不除，業根不淨，不能入清淨覺，故次淨業障。四相已知，業根已淨，若五行不明，覺心不普，猶隔一塵，故次普覺。五行既明，則中根可入，若不詳明道場儀式，建立三期，剋心三觀，則下根人猶在門外，而覺性不圓，故次圓覺。覺既圓滿，必立名以彰其實，故次賢善首。是知一經之義，自始至終，雖條分縷析，若統會一宗，則以大圓覺為我伽藍。一言已蔽，故十二菩薩為諸菩薩之綱領，而為上首。其所入三昧，即大光明藏。所住法會，即不二境所現淨土。以凡聖一源，主伴同會，故曰同住如來平等法會也。不思議佛境界經云，爾時世尊語文殊言，汝能了知如來所住平等法否。文殊言，我已了知。佛言，何者是如來所住平等法。文殊云，一切凡夫起貪瞋癡處，是如來所住平等法。佛言，云何一切凡夫起貪瞋癡處，是如來所住平等法。文殊言，一切凡夫於空無相無願法中，起貪瞋癡。是故一切凡夫起貪瞋癡處，即是如來所住平等法。佛言，空豈有法，而言於中有貪瞋癡。文殊言，空是有，貪瞋癡亦是有。佛言，空云何有，貪瞋癡亦云何有。文殊言，空以言說故有，貪瞋癡亦以言說故有。所謂平等法者，是指眾生清淨覺地也。近有解此經大光明藏三昧之相狀何似，生滅心是，顛倒心是，一切貪瞋癡煩惱皆是。堂堂釋子，乃甘心與魔外同流，而反極毀先賢，譏訶老宿。噫，佛海漬穢，至此極矣。有志者讀此，寧不痛心疾首乎。

> When sages establish names, they mostly base them on conduct and virtue, so each has its representation. The Sanskrit "Mañjuśrī" is called "Wondrous Head" here, also "Wondrous Virtue," representing fundamental wisdom. Among the six perfections, wisdom is the foremost virtue, so this chapter directly reveals the practice of the causal ground. Using fundamental wisdom, it suddenly severs ignorance to reveal the pure awakened ground, unmoving and thus foremost in inquiry. Samantabhadra represents practice; through practice, virtue is accomplished, so he follows next. With wisdom and practice advancing together, skillful means are greatly opened, and the Dharma-eye thoroughly illuminates, so Universal Eye comes next. Once the Dharma-eye is clear and the roots of delusion are severed, the indestructible vajra body is distinctly revealed alone, so Vajra Store follows. Those with complete and sudden faculties already understand mind-only. If provisional teaching bodhisattvas do not know delusion is severed, they vaguely grasp the Buddha-nature and must detail consciousness-only, extensively distinguishing stages, so Maitreya follows. Though the characteristics of delusion are clear and stages distinguished, if one does not know the distinctions in realization, one vaguely grasps true suchness, so Pure Wisdom follows. Though delusion is clear and true suchness understood, if one does not know the methods of contemplation, one still cannot sever delusion and realize truth, cannot accord and enter, and thus lacks mastery over majestic virtue, so Majestic Virtue follows. Though the three contemplations are detailed and majestic virtue is complete, if the three contemplations and Dharma-wheels are not extensively distinguished, the Dharma-wheels are endless and not yet perfectly unobstructed, so Discriminating Sound follows. Though contemplation methods are clear, if the four marks are not removed and karmic roots not purified, one cannot enter pure awakening, so Purifying Karmic Obstructions follows. Once the four marks are known and karmic roots purified, if the five practices are unclear, the awakened mind is not universal, still separated by a speck of dust, so Universal Awakening follows. Once the five practices are clear, middling faculties can enter. If the rituals of the practice site are not detailed, establishing three periods and earnestly practicing the three contemplations, those of lower faculties remain outside the gate, and awakened nature is incomplete, so Perfect Awakening follows. Once awakening is perfect, names must be established to manifest the reality, so Virtuous and Good Leader follows. Thus, the meaning of the entire sutra, from beginning to end, though analyzed in detail, if unified under one principle, takes the great perfect awakening as our monastery. A single phrase already covers it, so the twelve bodhisattvas are the guiding principles of all bodhisattvas and are the foremost leaders. The samadhi they enter is the great treasury of light. The Dharma assembly they dwell in is the pure land manifested from the non-dual realm. Because ordinary beings and sages share one source, host and companions gather together, it is said they dwell together in the Tathagata's equal Dharma assembly. The Sutra of the Inconceivable Buddha's Realm states: At that time, the World-Honored One said to Mañjuśrī, "Can you know the equal Dharma in which the Tathagata dwells?" Mañjuśrī said, "I already know." The Buddha said, "What is the equal Dharma in which the Tathagata dwells?" Mañjuśrī said, "Where all ordinary beings give rise to greed, anger, and delusion is the equal Dharma in which the Tathagata dwells." The Buddha said, "How is it that where all ordinary beings give rise to greed, anger, and delusion is the equal Dharma in which the Tathagata dwells?" Mañjuśrī said, "All ordinary beings give rise to greed, anger, and delusion within the Dharma of emptiness, signlessness, and wishlessness. Therefore, where all ordinary beings give rise to greed, anger, and delusion is the equal Dharma in which the Tathagata dwells." The Buddha said, "Does emptiness have a Dharma, to say there is greed, anger, and delusion within it?" Mañjuśrī said, "Emptiness exists, and greed, anger, and delusion also exist." The Buddha said, "How does emptiness exist? How do greed, anger, and delusion exist?" Mañjuśrī said, "Emptiness exists because of verbal expression; greed, anger, and delusion also exist because of verbal expression." The so-called equal Dharma refers to the pure awakened ground of sentient beings. Recently, some explain the characteristics of the great treasury of light samadhi in this sutra as being the mind of arising and ceasing, the mind of inversion, all greed, anger, and delusion afflictions. Proud disciples of the Buddha willingly flow together with demons and outsiders, instead fiercely slandering former worthies and ridiculing venerable elders. Alas, the ocean of Buddha has become defiled to this extreme. Those with aspiration reading this, can they not feel pain in their hearts and heads?