漸淨即頓分第六
Gradual Purification, Sudden Division
爾時大慧菩薩。為淨除自心現流故。復請如來。白佛言世尊。云何淨除一切眾生自心現流。為頓為漸耶。
At that time, the Bodhisattva Mahamati, wishing to purify the flowing manifestations of his own mind, again asked the Tathagata, saying, "World-Honored One, how should one purify the flowing manifestations of the minds of all sentient beings? Is it sudden or gradual?"
(自心現習氣流曰現流現流不已輪轉生死如來於諸眾生蠲彼幻塵悉還實相故以漸除為始頓照為成)。
From the mind's habitual patterns, there arises what is known as the stream of arising. This stream flows endlessly, spinning beings through the cycle of birth and death. The Tathagata, for all sentient beings, sweeps away these illusory defilements and returns them to their true nature. Thus, gradual removal marks the beginning, and sudden illumination marks the completion.
佛告大慧。漸淨非頓。如菴羅果漸熟非頓。如來淨除一切眾生自心現流。亦復如是漸淨非頓。譬如陶家造作諸器。漸成非頓。如來淨除一切眾生自心現流。亦復如是漸淨非頓。譬如大地漸生萬物。非頓生也。如來淨除一切眾生自心現流。亦復如是漸淨非頓。譬如人學音樂書畫種種伎術。漸成非頓。如來淨除一切眾生自心現流。亦復如是漸淨非頓。譬如明鏡。頓現一切無相色像。如來淨除一切眾生自心現流。亦復如是頓現無相無有所有清淨境界。如日月輪頓照顯示一切色像。如來為離自心現習氣過患眾生。亦復如是頓為顯示不思議智最勝境界。譬如藏識。頓分別知自心現。及身安立受用境界。彼諸依佛。亦復如是頓熟眾生所處境界。以修行者安處於彼色究竟天。
The Buddha said to Mahamati: Purification is gradual, not sudden. Just as the mango fruit ripens gradually, not all at once, so too does the Tathagata purify the flowing projections of all sentient beings' minds—gradually, not suddenly.
For example, a potter makes various vessels gradually, not all at once. Likewise, the Tathagata purifies the flowing projections of all sentient beings' minds—gradually, not suddenly.
Just as the earth brings forth all things gradually, not all at once, so too does the Tathagata purify the flowing projections of all sentient beings' minds—gradually, not suddenly.
Just as people learn music, painting, calligraphy, and various skills gradually, not all at once, so too does the Tathagata purify the flowing projections of all sentient beings' minds—gradually, not suddenly.
Yet, just as a bright mirror instantly reflects all forms without distinction, the Tathagata, in purifying the flowing projections of all sentient beings' minds, suddenly reveals the pure realm that is signless and utterly without possession.
Just as the sun and moon wheels illuminate and reveal all forms at once, so too does the Tathagata, for beings troubled by habitual defilements of their own mind's projections, suddenly reveal the supreme realm of inconceivable wisdom.
Just as the storehouse consciousness instantly discerns and distinguishes its own projections, along with the body, its support, and the realm of experience, so too do the Buddhas of ground—the embodied ones—suddenly ripen the realm where sentient beings abide, settling practitioners in the highest heaven, the Akaniṣṭha.
(依佛者胡本云津膩謂化佛是真佛氣分也依佛所化亦為分別自心所現及身受用境界故以藏識依佛譬能頓示眾生不思議智)。
Those who rely on the Buddha, as the original text says, "津膩" refers to the manifested Buddha, which is the essence of the true Buddha. What the Buddha manifests is also a distinction of the mind's own projections, including the realms of body and enjoyment. Thus, like the storehouse consciousness relying on the Buddha, it can instantly reveal to sentient beings the wisdom beyond conceptual thought.
譬如法佛所作依佛光明照耀。自覺聖趣亦復如是。彼於法相有性無性惡見妄想。照令除滅。
(法佛無作光明照耀者化佛也然化佛之照耀非離法佛故曰依佛法佛者自覺聖智境界於法相有無惡見皆令除滅亦如化佛之照耀也自菴羅果已下言漸淨自譬明鏡已下言頓熟)。
大慧。報佛說一切法。入自相共相自心現習氣因。相續妄想自性計著因。種種無實幻。種種計著不可得。
(種種計著亦如幻化求其所有皆不可得)。
復次大慧。計著緣起自性。生妄想自性相。如工幻師依草木瓦石作種種幻。起一切眾生若干形色。起種種妄想。彼諸妄想亦無真實。
(工幻師譬心草木瓦石譬緣起一切若干形色譬妄想自性相)。
如是大慧。依緣起自性起妄想自性。種種妄想心。種種相行事妄想相。計著習氣妄想。是為妄想自性相生。是名報佛說法。
(法佛不以說法為事所謂說法者報佛也起信論云因諸波羅等無漏行薰及不思議薰之所成就具足無量樂相故說為報佛以是知報佛說法者以觀照種種不實成就圓滿報身故)。
大慧。法佛者。離心自性相。
(說自心所現尚有心之性相至於法佛不以說法為事故曰離心自性相)。
自覺聖所緣境界建立施作。化佛者。說施戒忍精進禪定及心智慧。離陰界入。解脫識相。分別觀察建立。超外道見無色見。
(自施戒忍至無色見等皆以一法身而示現眾多法門故曰化佛說法也)。
又法佛者。離攀緣。攀緣離。一切所作根量相滅。非諸凡夫聲聞緣覺外道計著我相所著境界。自覺聖究竟差別相建立。是故大慧。自覺聖差別相當勤修學。自心現見應當除滅。
(佛身一也論其本來清淨逈脫諸塵曰法佛論其具足樂相法界圓滿曰報佛論其即彼一真建立萬法曰化佛法佛離心自性相故自覺聖當勤修學報佛化佛分別自心境界故自心現見應當除滅)。
(○頌曰本來離相亦離名即一分三示眾盲始淨諸塵湏積漸終能頓照甚分明報身真淨蠲諸想化佛隨緣應有情惟是法身根量滅無心無證亦無成)。