---
title: "注大乘入楞伽經 · 1"
description: "注大乘入楞伽經是宋代高僧寶臣所撰的一部重要佛教注释典籍，主要对《楞伽经》进行系统阐释。宝臣为北宋时期著名佛教学者，其注释融合了唯识学与如来藏思想，深入解析经中“五法”“三性”“八识”等核心教义，强调“自心现量”的禅观实践。该注疏以清晰逻辑和精炼文风著称，成为研究《楞伽经》的权威文献之一，在汉传佛教义学体系中具有承前启后的地位，既保存唐代唯识学传统，又为后世禅教融合提供理论依据，是理解中国化大乘佛教思想演变的关键文本。"
url: "https://rushiwowen.co/en/r/cme58dbh206lli804zow2pbhs"
---

### 剎那品第十四

> Chapter 14: The Instant

爾時大慧菩薩摩訶薩「何等諸法名有剎那？」

> At that time, the great bodhisattva Mahāmati asked, "Which dharmas are said to have momentariness?"

因上以有身故而有滅壞，即是說陰界入無常，故舉一切諸法剎那壞相以請問也。

> Because the body exists, it is subject to decay and destruction. This means that the aggregates, elements, and sense bases are impermanent. Therefore, one raises the question by pointing to the moment-to-moment vanishing nature of all phenomena.

佛言：「諦聽！當為汝說至有受法無受法。」

> The Buddha said: "Listen carefully, and I will explain to you the teachings on things that are subject to clinging and things that are not subject to clinging."

如來將示是非剎那，故先牒釋一切諸法。謂順正理、益自他故，即名善法；違於正理、損自他故，名不善法。以有生滅，繫屬因緣，有所得故，名有為法；無生住滅，繫屬因緣，無所得故，名無為法。世即隱覆義，隱覆勝義故；又可破壞義，三世所遷故；間者墮虛偽中故，隱覆之法即墮虛偽中。世即是間，名世間法；出虛偽故，名出世間。有即三有，漏即染污，謂三有法性是染污，名有漏法；無染污故，名無漏法。受即執受，有執受故，名為生死；無執受故，即名涅槃。斯之五對，一一普該一切法也。按劉宋譯本，「不善法」字下，更當有「無記法」三字。

> The Tathāgata is about to clarify these distinctions without delay, so first he frames the explanation of all phenomena. Actions that align with true principle and benefit both self and others are called wholesome dharmas; those that contradict true principle and harm self and others are called unwholesome dharmas. Because they arise and cease, are tied to causes and conditions, and involve grasping, they are called conditioned dharmas. Because they have no arising, abiding, or ceasing, are free from the chain of causes and conditions, and involve no grasping, they are called unconditioned dharmas. "World" means that which conceals—it conceals the ultimate truth. It also means that which can be destroyed, as it is carried along by the three times. "ly" (as in "worldly") means falling into illusion, for what is concealed falls into illusion. "World" and "ly" together form "worldly," giving us worldly dharmas. What transcends illusion is called transcendent (supramundane). "With outflows" refers to the three realms of existence, where "outflow" means defilement—dharmas within the three realms that are inherently defiled are called dharmas with outflows. What is free from defilement is called dharmas without outflows. "Attachment" means clinging and grasping; with such clinging, one is bound to birth and death; without grasping, one attains Nirvana. These five pairs collectively encompass all dharmas. Per the Liu Song translation, the phrase "unwholesome dharmas" should be followed by the term "indeterminate dharmas."

「大慧！舉要言之，五取蘊法至而生分別謂善不善。」

> “Great Wisdom! In summary, it is the five aggregates of clinging that give rise to distinctions such as good and evil.”

以心意識妄習為因，陰界入等色心諸法得增長者，愚夫分別，謂善不善。是剎那也。

> Because the mind, thoughts, and consciousness create habitual patterns of delusion, the various physical and mental phenomena—such as the aggregates, elements, and sense bases—grow and develop. Deluded people discriminate and call these things good or bad. But this discrimination is momentary and fleeting.

「聖人現證三昧樂住，是則名為善無漏法。」

> "A sage who personally realizes the bliss of meditative absorption dwells in it—this is what is called the excellent, undefiled Dharma."

修三昧為因，證現法樂住，名為聖人善無漏法。非剎那也。

> Cultivating meditative absorption as the cause, and realizing the bliss of present-moment peace, is called the noble person's virtuous and untainted Dharma. This is not achieved in an instant.

「復次大慧！善不善者至意及意識并五識身。」

> Furthermore, Mahāmati, what is considered wholesome and unwholesome relates to the mind and consciousness, along with the five sense faculties.

再欲釋前善不善法，是非剎那，故標云復次，故舉八識如來藏，是剎那、非剎那因。然此第八阿賴耶識，唯是無覆無記性攝；第七末那，唯是有覆無記性攝；前六轉識，通善不善無記三性，未轉依位。此八種識俱名剎那，故如來藏名剎那因。若得轉依，八識皆是善無漏法。如來藏名非剎那因，善不善性依無記有，故無記性。經文影略，非不言也。

> To further explain the earlier discussion of good and bad dharmas: these are not momentary, which is why the text says "furthermore." It cites the eight consciousnesses and the tathāgatagarbha as the causes of both the momentary and the non-momentary aspects. Here, the eighth consciousness, ālayavijñāna, belongs only to the category of neutral (undefined) karmic nature without defilement. The seventh consciousness, manas, belongs only to the category of neutral karmic nature with defilement. The first six evolving consciousnesses encompass all three natures—good, bad, and neutral—while they are still in their unrevolutionized state. These eight types of consciousness are all called "momentary," so the tathāgatagarbha is referred to as the cause of the momentary. Once revolutionalization is achieved, all eight consciousnesses become good, undefiled dharmas. In that case, the tathāgatagarbha is called the cause of the non-momentary. The existence of good and bad natures depends on the neutral foundation, which is why the neutral nature exists. The scripture's text uses ellipsis here—it does not mean these points are not addressed.

「大慧！彼五識身與意識俱至無異體生，生已即滅。」

> "Mahāmati, the five consciousnesses together with the mind-consciousness arise without a distinct essence, and once they arise, they cease immediately."

言五識取塵與六七識共俱，六識造善惡業相，展轉差別，善惡業習相續不斷，故五識身生。此五識身，亦念念生滅。

> The five consciousnesses perceive sense objects together with the sixth and seventh consciousnesses. The sixth consciousness creates the patterns of good and bad karma, and through their mutual interaction and differentiation, the habits of good and bad karma continue without interruption. This is why the five consciousnesses arise. Yet even these five consciousnesses are subject to arising and ceasing in every moment.

「不了於境自心所現至我說此等名剎那法。」

> "Not understanding that all appearances are projections of their own minds, I call these 'momentary phenomena'."

此明五識不覺諸法自心現故，取種種塵，隨取即滅，故言次第滅。隨次第滅時，即六識生，故言別識生起。意識與彼五識共俱，取於五識所取種種差別形相，一念時不住，是名剎那也。

> This clarifies that the five consciousnesses do not perceive that all phenomena arise from their own mind. Instead, they grasp various external objects, and as soon as they grasp, those objects pass away—hence it is said they cease in sequence. As they cease in sequence, the sixth consciousness arises—hence it is said a separate consciousness comes into being. The mind consciousness operates together with those five consciousnesses, taking in the various distinct forms that the five consciousnesses have perceived. Within a single moment, nothing persists—this is what is called an instant.

「無漏習氣非剎那法，此非凡愚剎那論者之所能知。」

> "The latent tendencies that are free from defilement are not momentary phenomena. This is not something that ordinary, foolish beings who hold to the theory of momentariness can understand."

言無漏習氣熏如來藏藏識，離念相應，證得聖果，即非剎那。故《起信論》云「得無念者，則知心相生住異滅，以無念等故。」此豈凡愚未曾離念生滅戲論能知耶？

> When the taint of habitual traces no longer permeates the \*tathāgatagarbha\* and the store-consciousness, one becomes free from the marks of conceptual thought and attains the noble fruit—this is not subject to moment-to-moment arising and ceasing. Thus the \*Awakening of Faith\* says: “One who attains non-thought knows that the mind’s marks—arising, abiding, changing, ceasing—are all equal, because of non-thought.” Could ordinary, foolish beings who have not yet escaped the wandering debate of arising and ceasing ever comprehend this?

「彼不能知一切諸法至無為同諸法壞，墮於斷見。」

> "He does not understand that all phenomena—even those that are unconditioned—are subject to dissolution, and thus he falls into the view of nihilism."

凡愚不覺是非剎那，則計無漏、真如、無為，同諸作法生滅敗壞，墮於外道所執斷見。《起信論》云「人我見者，聞修多羅說，世間諸法畢竟體空，乃至涅槃真如之法，亦畢竟空，離一切相。」以彼不知為破著故，即謂真如涅槃之性唯是其空。豈非墮於斷滅見耶？

> Ordinary people, in their ignorance, fail to realize that this distinction is not momentary. They then conceive of the unconditioned, Suchness, and the unconditioned realm as being the same as conditioned phenomena—arising, ceasing, and falling apart. This leads them to fall into the nihilistic view held by non-Buddhists. The \*Awakening of Faith\* states: "The view of personal self arises when one hears the scriptures say that all worldly phenomena are ultimately empty in substance, and even Nirvana and Suchness are ultimately empty, free from all characteristics." Because they do not understand that this teaching is meant to counteract attachment, they conclude that the nature of Suchness and Nirvana is merely emptiness. How could this not be falling into the view of annihilation?

「大慧！五識身非流轉，不受苦樂，非涅槃因。」

> “Mahāmati, the five consciousnesses do not transmigrate, do not experience suffering or joy, and are not the cause of Nirvana.”

五識身非流轉，一作「七識不流轉。」言彼七識念念生滅，無自性故，不能流轉六道，亦不知苦樂，亦非涅槃因。

> The five consciousnesses do not transmigrate; one version says, “The seven consciousnesses do not transmigrate.” This means that those seven consciousnesses arise and cease in every moment, lacking any inherent self-nature. Therefore, they cannot pass through the six realms of existence, nor do they experience suffering or pleasure, nor are they the cause of Nirvana.

「如來藏受苦樂，與因俱，有生滅。」

> "Thus have I heard: The Tathagata-garbha experiences suffering and joy, arising along with causes, and is subject to arising and ceasing."

言如來藏常故，隨其染淨熏習轉變。為作依持，能令諸識知苦樂，與因俱，若生若滅。

> The Essence of Tathāgatagarbha is eternal; it transforms according to the defiled or pure influences that shape it. Serving as the foundation, it enables the various consciousnesses to experience suffering and joy, arising and ceasing along with their causes.

「四種習氣之所迷覆至不能了知起剎那見。」

> "Beclouded and obscured by four kinds of habitual tendencies, one is unable to perceive the arising of a momentary vision."

凡愚為五住熏心所迷覆故，不知如來藏常，起剎那見。言四種習氣者，即四住煩惱及根本無明也。

> Because ordinary, unenlightened beings are confused and obscured by the five dwelling stages that permeate the mind, they fail to recognize that the Tathagata-garbha (the true nature within) is eternal and instead develop a mistaken view of momentariness. The four kinds of habitual tendencies refer to the four dwelling afflictions along with fundamental ignorance.

「大慧！如金金剛，佛之舍利，是奇特性，終不損壞。」

> Great Wisdom! Just as the indestructible essence of a golden diamond, so too are the Buddha's relics—these extraordinary sacred substances will never decay or be destroyed.

言如來藏不生滅，猶如金剛與佛骨也。

> Thus the Tathāgata-garbha is unborn and undying, like adamantine vajra and the sacred relics of the Buddha.

「若得證法有剎那者至於一切法作剎那想。」

> "If one realizes that phenomena exist only for an instant,<note>then</note> one regards all things as momentary."

凡愚不達諸法虛妄，故我方便隨順為說。一切諸法剎那不住，無漏習氣非剎那也。

> Ignorant beings do not understand that all phenomena are illusory, so I use skillful means to teach them accordingly. All conditioned things do not persist even for an instant, yet the latent tendencies of the defilement-free are not subject to such momentary flux.

大慧菩薩復白佛言至「何者為六？云何滿足？」

> Great Wisdom Bodhisattva again addressed the Buddha, saying, "What are the six? How are they fulfilled?"

因上修證三昧樂住，名為聖人善無漏法。故舉餘經「世尊常說六波羅蜜，若得滿足便成正覺。」故問：何者為六？云何滿足？

> Because they attain the bliss of meditative absorption through their practice, they are called sages possessing the pure, uncontaminated Dharma. Therefore, the other scriptures are cited: “The World-Honored One always speaks of the Six Perfections; if they are fully perfected, one becomes a fully enlightened Buddha.” Hence the question arises: What are these six? And how are they to be fulfilled?

佛言：「大慧！波羅蜜者至成就神通生於梵世。」

> The Buddha said, “Mahāmati! The perfection of wisdom leads to the attainment of supernatural powers and rebirth in the Brahma realms.”

言世間波羅蜜者，計我我所，執取有無二邊惡見，求三有身，貪著色、聲、香、味、觸境，行於有漏諸波羅蜜，得生富樂六欲梵世，乃至無色非非想處，悉不能免流轉生死。

> Speaking of the worldly perfections: They are driven by attachment to self and what belongs to self, clinging to the two extreme views of existence and non-existence. They seek rebirth in the realms of desire, form, and formlessness, greedily pursuing sights, sounds, smells, tastes, and touches. Practicing the perfections while still tainted by defilements, they may attain rebirth in the wealthy and pleasurable heavens of the six desire realms or the Brahma worlds, even reaching the sphere of neither perception nor non-perception. Yet none of these can free them from the cycle of birth and death.

「大慧！出世間波羅蜜者至如是修習諸波羅蜜。」

> Mahāmati! The transcendence-reaching perfections are practiced in this way—through such cultivation of all the pāramitās.

言出世間波羅蜜者，是二乘人厭捨生死、欣趣涅槃，求於自度，修習六種劣無漏行，故不得作佛。

> As for the transcendental perfections, this refers to those of the Two Vehicles—individuals who, weary of the cycle of birth and death, long for Nirvana and seek only their own liberation. They cultivate the six perfections with lesser, taint-free practices, and for this reason they cannot attain Buddhahood.

如下出世上上波羅蜜者，是如來常說，若得滿足便成正覺。須粗識其相。今依先德略啟十門：一釋名、二出體、三辨相、四建立、五次第、六相攝、七修證、八約教、九觀心、十釋文。

> The supreme perfection that transcends this world is what the Tathāgata always speaks of. When it is fully realized, one attains perfect enlightenment. We should briefly understand its characteristics. Here, following the eminent teachers of the past, I will outline ten aspects: 1) Explaining the name; 2) Identifying its essence; 3) Distinguishing its characteristics; 4) Establishing it; 5) Sequential order; 6) Mutual inclusion; 7) Practice and realization; 8) In relation to the teachings; 9) Contemplating the mind; 10) Explaining the text.

初釋名中，先通名，後別稱。通名波羅蜜者，《唯識論》云「要七最勝之所攝受，方可建立波羅蜜多。一安住最勝，謂要安住菩薩種性；二依止最勝，謂要依止大菩提心；三意樂最勝，謂要慈愍一切有情；四事業最勝，謂要具行一切事業；五巧便最勝，謂要無相智之所攝受；六迴向最勝，謂要迴向無上菩提；七清淨最勝，謂要不為二障間雜，即三時無悔。」若七隨闕，非到彼岸，故此六度各四句分別。其別名者，輟己惠人曰施；防非止惡曰戒；堪受諸法未能忘懷名忍，此約生忍。又忍即忍可，忍即是慧，雙忍事理故。練心於法名精；精心務達為進。梵音禪那，此云靜慮。梵音般若，此云智慧。

> First, in explaining the names, we begin with the general name, then discuss the specific titles. The general name is \*pāramitā\* (perfection or "reaching the other shore"). As the \*Vijñaptimātratāsiddhi-śāstra\* (Treatise on Consciousness-Only) states: "To be established as a pāramitā, it must be encompassed by seven supreme qualities: (1) the supreme abiding, meaning one must abide in the bodhisattva lineage; (2) the supreme reliance, meaning one must rely on the great bodhi-mind (the aspiration for enlightenment); (3) the supreme intention, meaning one must have loving-kindness and compassion for all sentient beings; (4) the supreme activity, meaning one must engage in all beneficial deeds; (5) the supreme skillful means, meaning one must be guided by the wisdom of signlessness; (6) the supreme dedication, meaning one must dedicate all merit to supreme enlightenment; (7) the supreme purity, meaning one's practice must not be tainted by the two hindrances (afflictive and cognitive obstructions), so that one feels no regret in the past, present, or future." If any of these seven is lacking, one has not truly reached the other shore. Therefore, each of the six perfections is analyzed according to these four aspects. As for the specific titles: giving up what one has to benefit others is called \*dāna\* (generosity). Preventing wrongdoing and stopping evil is called \*śīla\* (moral discipline). Enduring all dharmas without clinging to them is called \*kṣānti\* (patience)—this refers to patience toward sentient beings. Additionally, patience can mean "accepting" or "acknowledging," which is synonymous with wisdom—it is the patience that endures both phenomena and ultimate truth. Training the mind in the Dharma with diligence is called \*vīrya\* (effort), and focusing that diligent mind on reaching the goal is \*progress\*. The Sanskrit \*dhyāna\* is rendered here as "calm contemplation." The Sanskrit \*prajñā\* is rendered here as "wisdom."

二出體者，施以無貪及彼所起三業為性；戒以受學菩薩戒時三業為性；忍以無瞋精進審慧，及彼所起三業為性；精進以懃，及彼所起三業為性；靜慮但以等持為性；智以擇法為性。開為十度者，對四亦以擇法為性，說是根本、後得智故。

> Now, regarding the essential nature of these practices: Giving (dāna) is rooted in the absence of greed, along with the three actions of body, speech, and mind that it inspires. Moral discipline (śīla) is rooted in the three actions that arise when one receives and studies the bodhisattva precepts. Patience (kṣānti) is founded on the absence of anger, diligence, and discerning wisdom, together with the three actions they inspire. Diligence (vīrya) is essentially the quality of vigorous effort, along with the three actions it generates. Meditative concentration (dhyāna) is simply the state of focused stillness (samādhi). Wisdom (prajñā) is the quality of discerning the true nature of things. When expanded into the ten perfections, the last four—skillful means, vows, strength, and knowledge—are likewise grounded in discerning wisdom, for it is said that wisdom serves as both the fundamental and the subsequent realization of enlightened understanding.

三辨相者，施有三種：謂財施、無畏施、法施。戒有三種：謂攝律儀戒、攝善法戒、饒益有情戒。忍有三種：耐怨害忍、安受苦忍、諦察法忍。精進有三種：謂被甲精進、攝善精進、利樂精進。靜慮有三種：謂安住靜慮、引發靜慮、辨事靜慮。智慧有三種：謂加行無分別智、正體無分別智、後得無分別智。下餘四度，別名辨相。此既無文，如別章說。

> Third, distinguishing their characteristics: Giving has three kinds: giving wealth, giving freedom from fear, and giving the Dharma. The precepts have three kinds: upholding the precepts of restraint, upholding the precepts of cultivating wholesome qualities, and upholding the precepts of benefiting sentient beings. Patience has three kinds: patience with harm from others, patience with suffering and hardship, and patience in examining the truth of phenomena. Diligence has three kinds: the diligence of donning armor, the diligence of cultivating wholesome qualities, and the diligence of bringing benefit and happiness to beings. Meditative concentration has three kinds: abiding concentration, concentration that elicits special qualities, and concentration that accomplishes tasks. Wisdom has three kinds: the nondiscriminating wisdom that arises from preparation, the nondiscriminating wisdom that directly perceives reality, and the nondiscriminating wisdom that arises afterward. As for the remaining four perfections below, their specific distinctions are explained by their own names. Since there is no scriptural passage on this matter, they are explained separately, as discussed in their respective chapters.

四建立者，為十地中對治十障、證十真如，故開有十。為對六蔽，漸修佛法、漸熟有情，故但說六。六中前三，增上生道，感大財體及眷屬故；後三決定勝道，能伏煩惱，成熟有情及佛法故。又前三饒益有情，施財不惱，忍彼惱故；後三對治煩惱、勤修加行、永伏永滅故。又由前三故，不住涅槃；由後三故，不住生死，能為無住涅槃資糧。開說十度後唯四者，助六令滿故。方便助前三：願助精進、力助靜慮、智助般若，如《深密》說。

> The establishment of the four aspects is for the ten stages, where one works to overcome ten obstructions and realize ten truths, hence they are expanded into ten. To counteract the six defilements, and to gradually cultivate the Buddha's path and gradually ripen living beings, only six are taught. Among the six, the first three belong to the path of higher rebirth, which brings great wealth, a strong body, and a following. The latter three belong to the path of certain excellence, which can subdue mental afflictions, ripen living beings, and perfect the Buddha's qualities. Furthermore, the first three benefit living beings: giving gifts without causing distress, and enduring their harm with patience. The latter three counter afflictions, apply diligent effort, and bring about their lasting suppression and ultimate cessation. Again, through the first three, one does not abide in Nirvana; through the latter three, one does not abide in the cycle of birth and death. Thus they serve as the foundation for the Nirvana of no-abiding. As for why, when expanded to ten perfections, only four are added: they assist in perfecting the six. Skillful means assists the first three; the vow assists diligence; strength assists concentration; and wisdom assists insight, as explained in the \*Sūtra of the Unraveled Intent\*.

五次第者，謂由前前引發後後，及由後後持淨前前；又前前麁、後後細，易難修習，次第如是。

> The five stages are such that each preceding stage gives rise to and leads into the following one, while each following stage refines and purifies the preceding one. Moreover, the earlier stages are coarser, and the later ones subtler; they are to be practiced in this order—from the easier to the harder, step by step.

六相攝者，此六一一皆攝，一切波羅蜜多互相順故。《般若論》云「檀義攝於六，資生無畏法」等。《智度論》云「有未莊嚴波羅蜜即不攝者，有已莊嚴波羅蜜即相攝者。」今此經文必具攝故。若但說六，六攝後四；若開為十，第六唯攝無分別智，後四皆是後得智攝。

> Regarding the mutual inclusion of the six paramitas: each of these six encompasses all the others, because all paramitas naturally support one another. As the \*Prajnaparamita Treatise\* says, "The meaning of giving includes the six—material support, fearlessness, and Dharma." The \*Great Treatise on the Perfection of Wisdom\* states, "Some paramitas that are not fully adorned do not include others; those that are fully adorned do include one another." This sutra's text necessarily implies full mutual inclusion. If only six are taught, the six cover the last four; if expanded to ten, the sixth alone covers non-discriminating wisdom, while the last four are all covered by post-attainment wisdom.

七修證者，五位通修，佛方究竟。六約因位總有三名：謂初無數劫，施等勢力尚微，被煩惱伏，但名波羅蜜多；第二劫去勢力漸增，能伏煩惱，名近波羅蜜多；第三僧祇勢力轉勝，能畢竟伏一切煩惱，名大波羅蜜多。故經云「出世上上波羅蜜多」。

> Seven kinds of cultivation and realization: the five stages are cultivated by all practitioners, but only Buddhahood reaches the ultimate perfection. Six, regarding the causal position, there are generally three names: In the first countless eon, the power of giving and other practices is still weak, overcome by afflictions, and is only called "Paramita." From the second eon onward, the power gradually increases and can overcome afflictions, called "Near Paramita." In the third asamkhyeya eon, the power becomes even more excellent and can completely overcome all afflictions, called "Great Paramita." Therefore, the sutra says: "The supramundane supreme Paramita."

八約教者，諸教可思。此教要須一一融攝，徹果該因。

> The Eightfold Teaching encompasses all teachings, yet each can be contemplated. This teaching requires that all aspects be fully integrated, encompassing both the result and the cause.

九觀心者，可以意得，若不觀心，非己智分，不能開發自家寶藏；縱福智齊修，盡隨物轉，功歸生滅，無漏勝因皆不成就。故《淨名》云「諸佛解脫，當於眾生心行中求」也。

> To observe the mind is to understand it through direct insight. If one does not observe the mind, it is not within the reach of one's own wisdom, and the treasure within oneself cannot be unlocked. Even if one cultivates both merit and wisdom, all such efforts drift with external circumstances, and their fruits remain within the cycle of arising and passing away—never achieving the supreme cause of liberation. Therefore, the \*Vimalakirti Sutra\* says: "The liberation of all Buddhas is to be sought within the thoughts and actions of sentient beings."

次經文下，即第十釋文。

> Below the following scripture, the tenth explanation is presented.

「大慧！出世間上上波羅蜜者至而恒修行檀波羅蜜。」

> Great Wisdom! As for the supreme transcendental perfection, one constantly practices the perfection of generosity.

言出世間上上波羅蜜者，謂大菩薩而於自心內外二法，覺知唯是妄分別現，不起施者妄想、不生受者執著、不取中間施物色相，為令眾生得無畏安樂，而恒行施。故論云「以知法性體無慳貪故，隨順修行檀波羅蜜。」

> Regarding the supreme transcendental perfection: Great Bodhisattvas, recognizing that all phenomena within and beyond their own minds are only manifestations of deluded discrimination, neither entertain thoughts of a giver, nor cling to a receiver, nor grasp at the material form of the gift in between. They practice giving continuously, so that sentient beings may attain fearlessness and peace. Thus, the Treatise says: "Because they understand that the nature of Dharma is free from stinginess, they practice the Perfection of Giving accordingly."

「於諸境界不起分別至是則名為禪波羅蜜。」

> "Not giving rise to discrimination toward any phenomena—this is what is called the Perfection of Meditation."

論云「以知法性無染，離五欲過故，隨順修行尸羅波羅蜜；以知法性無苦，離瞋惱故，隨順修行羼提波羅蜜；以知法性無身心相，離懈怠故，隨順修行毘梨耶波羅蜜；以知法性常定，體無亂故，隨順修行禪波羅蜜。」

> The treatise says: "Because we understand that the nature of Dharma is pure and undefiled, free from the faults of the five desires, we accordingly practice the Perfection of Moral Conduct. Because we understand that the nature of Dharma is free from suffering, beyond anger and affliction, we accordingly practice the Perfection of Patience. Because we understand that the nature of Dharma has no form of body or mind, beyond laziness, we accordingly practice the Perfection of Diligence. Because we understand that the nature of Dharma is ever still and inherently undisturbed, we accordingly practice the Perfection of Concentration."

「以智觀察，心無分別至是則名為般若波羅蜜。」

> "When wisdom observes without the mind making distinctions, this is called Prajna Paramita."

論云「以知法性體明，離無明故，隨順修行般若波羅蜜。」故《華嚴》六地偈云「不取眾相而行施，本絕諸惡堅持戒，解法無害常堪忍，知法性離具精進，已盡煩惱入諸禪，善達性空分別法。」此偈明地上所修，故直云已盡煩惱等。論通勝解行中發心修行，但云隨順。

> The treatise says: "Because one realizes the nature of Dharma is inherently luminous, and has departed from ignorance, one accordingly cultivates the Perfection of Wisdom." Thus, the Avatamsaka Sutra's sixth-ground verse states: "Not grasping at all appearances yet practicing giving, fundamentally free from all evil while upholding moral discipline, understanding that Dharma harms nothing and always enduring patiently, knowing the nature of Dharma is free and thus possessing diligence, having already exhausted afflictions and entering all meditations, skillfully realizing emptiness while discerning all phenomena." This verse makes clear the practice carried out on the grounds, so it directly says "having already exhausted afflictions" and so forth. The treatise, however, refers to the stage of superior resolve and practice — the initial arousal of bodhicitta and cultivation — and therefore only speaks of "accordingly following."

又先德云：「六度萬行，互相融攝，成菩提分，皆由般若成立故。」五度如盲，般若如導。若布施無般若，唯得一世榮，後受餘殃債；若持戒無般若，暫生上欲界，還墮泥犁中；若忍辱無般若，報得端正形，不證寂滅忍；若精進無般若，徒興生滅功，不趣真常海；若禪定無般若，但行色界禪，不入金剛定；若萬善無般若，空成有漏因，不契無為果。若般若不明，萬行虛設。故《般若經》中欲得世出世間一切善法悉成就者，一一當學般若。是故非真流之行，無以契真；未有證真之行，不從真起。故云如是六度，如實修行，若得滿足，即得阿耨多羅三藐三菩提；若不具足，則無能入菩提之道。

> The ancient masters said: "The Six Perfections and myriad practices interpenetrate and merge, forming the factors of Enlightenment—all established through Prajñā (Wisdom)." The other five perfections are like the blind, while Prajñā is their guide. If one practices Generosity without Prajñā, they gain only worldly glory in this life but will later face karmic debts and suffering. If one practices Moral Discipline without Prajñā, they may temporarily be reborn in the desire or form realms, yet will still fall into hell. If one practices Patience without Prajñā, the reward is merely a handsome appearance, but they will not realize the patient endurance of cessation. If one practices Diligence without Prajñā, their efforts only feed the cycle of birth and death, never reaching the true and everlasting ocean of reality. If one practices Meditation without Prajñā, they attain only the meditative states of the form realm, failing to enter the indestructible samādhi of awakening. If all virtuous deeds lack Prajñā, they are just causes for conditioned existence, never aligning with the unconditioned fruit beyond worldly attachment. If Prajñā is unclear, all practices become hollow setups. Hence, the \*Prajñāpāramitā Sūtra\* teaches that anyone wishing to accomplish all wholesome dharmas—both mundane and supramundane—should study Prajñā in each and every one. Without the conduct of the true stream, one cannot connect with truth; and no genuine practice of realizing truth arises except from truth itself. Therefore it is said: when these Six Perfections are genuinely cultivated and fulfilled to completion, one attains Anuttarā Samyaksaṃbodhi (supreme, perfect Enlightenment); without their fulfillment, one cannot enter the path to Enlightenment.

## 注大乘入楞伽經卷第八

> Annotation on the Lankavatara Sutra, Volume 8