---
title: "圓覺經夾頌集解講義 · 金剛藏菩薩章"
description: "圓覺經夾頌集解講義是宋代學僧周琪對佛教重要經典《圓覺經》的註疏與講解。該著作誕生於中國佛教義學興盛的宋代，周琪法師以夾頌集解的形式，系統闡釋了《圓覺經》中關於圓覺妙心、如來藏思想以及頓悟修禪的法門。內容融合經文釋義、頌文提煉與精要講解，深入剖析了修行者如何證悟清淨自性。此講義被視為研習《圓覺經》的權威輔助讀物，在佛教義理研究與禪修實踐領域具有重要地位，為歷代學人理解圓頓教理提供了關鍵指引。"
url: "https://rushiwowen.co/en/r/cmex1ngo90594jp048h9v0hec"
---

## 大方廣圓覺修多羅了義經夾頌集解講義

四明聰講師曰：金剛藏菩薩因文殊問如來本起因地覺心，要與常住果位名目相應，謂菩提、涅槃、真如、佛性、菴摩羅識、空如來藏、大圓鏡智等。因地之覺，果位藏性，相容相通，無明法性，本來不二。故得金剛藏以迷難悟，以事難理，以因難果，以生難佛，是以來意若斯。

> The Venerable Siming Cong explained: Vajragarbha Bodhisattva, in response to Manjushri's inquiry about the Tathagata's original ground of awakening and the mind of enlightenment, sought to align it with the names of the eternal fruition state—such as Bodhi, Nirvana, True Suchness, Buddha-nature, Amala Consciousness, Empty Tathagata-garbha, and the Great Perfect Mirror Wisdom. The awakening of the causal ground and the treasury nature of the fruition state are mutually compatible and interconnected; ignorance and Dharma-nature are fundamentally non-dual. Thus, Vajragarbha used confusion to challenge enlightenment, phenomena to challenge principle, cause to challenge effect, and sentient beings to challenge Buddhahood. This is the essence of his approach.

於是金剛藏菩薩在大眾中，即從座起，頂禮佛足，右繞三匝，長跪叉手而白佛言：

西蜀復庵暉禪師曰：此徵釋迷悟始終。金剛者，從喻得名。金剛不取青黃大小貴賤等，唯取其金剛體上有堅義利義。金剛之體堅，一切物不能壞。金剛之用利，能壞一切萬物。今此菩薩之智亦然。此之智體堅，一切煩惱不能侵，一切魔境不能動。此之智用利，能斷疑，能遣障，能證體，能起用。藏者，有含攝義。能斷疑盡，即具一切無量功德，故曰藏。良由行人於普眼章中入觀，觀中遂起三重難難佛，互相發揚，以消末世之疑。故當此菩薩請問：

> Master Fu'an Hui of Western Shu said: This section examines and explains the beginning and end of delusion and enlightenment. The term "Diamond" is derived from a metaphor. The diamond does not concern itself with color, size, value, or status; it is solely valued for the qualities of hardness and sharpness inherent in its substance. The substance of the diamond is hard—nothing can destroy it. The function of the diamond is sharp—it can cut through all things. Now, the wisdom of this Bodhisattva is likewise. The substance of this wisdom is firm; no affliction can invade it, and no demonic state can shake it. The function of this wisdom is sharp; it can cut off doubt, dispel obstacles, realize the true nature, and activate its function. The term "Storehouse" implies the meaning of containing and encompassing. When doubt is completely severed, it possesses all immeasurable virtues; hence it is called a storehouse. This arises because practitioners, within the chapter on the Universal Eye, enter into contemplation. During contemplation, they raise three layers of profound questions to challenge the Buddha, each layer building upon the last, in order to resolve the doubts of the future degenerate age. Therefore, this Bodhisattva now asks:

大悲世尊善為一切諸菩薩眾，宣揚如來圓覺清淨大陀羅尼，因地法行漸次方便，與諸眾生開發蒙昧。在會法眾承佛慈誨，幻翳朗然慧目清淨。

> Great Compassionate World-Honored One, you skillfully expound to all bodhisattvas the great dhāraṇī of the Tathāgata’s perfect enlightenment and purity—the methods and gradual stages of practice on the path to enlightenment—thereby opening the eyes of sentient beings and dispelling their ignorance. The assembly in attendance, receiving the Buddha’s compassionate teaching, find their delusive veils cleared away and their wisdom-eyes purified.

此菩薩讚佛於前三章，善說因地法行漸次方便。

> This Bodhisattva praised the Buddha for skillfully explaining in the previous three chapters the gradual methods and skillful means of practicing the Dharma based on the causal ground.

西蜀復庵暉禪師曰：此乃慶悟也。因地者，躡文殊章問本起因地，此是一切行位之根本，後必躡前也。蒙昧者，蒙則蒙蔽，昧則昏昧。楊氏曰：天降生民，倥侗顓蒙，恣子情性，聦明不開。承者，受也。幻翳者，幻喻生死之相，翳喻無明之執。慧目者，即根本智。此智達理，照一切法，無不清淨。

> Master Hui of Fuan in Western Shu said: This is a celebration of enlightenment. "The ground of causation" refers to the question in the Manjushri chapter about the fundamental ground from which all arises. This is the root of all practices and stages; the later necessarily follows from the former. "Ignorance" means being obscured and confused. As Yang Shi said: When heaven gives birth to the people, they are naive and ignorant, indulging in their own emotions and dispositions, with their wisdom not yet opened. "To receive" means to accept. "Illusory cataracts" use illusion as a metaphor for the appearance of birth and death, and cataracts as a metaphor for the attachment of ignorance. "Wisdom eye" refers to fundamental wisdom. This wisdom penetrates truth, illuminating all phenomena, leaving nothing impure.

四、明聰講師曰：於是金剛藏菩薩至慧目清淨者，啟發之初，爭得不敘由來蹊逕，請法式儀，例如前釋。

> Fourth, Master Mingcong said: When Vajragarbha Bodhisattva reached the stage of pure wisdom vision, at the very beginning of his awakening, how could one not recount the origin and path, and the ritual for requesting the Dharma? This follows the same pattern as explained before.

世尊！若諸眾生本來成佛，何故復有一切無明？

> World-Honored One, if all beings are inherently enlightened, why then do they still have all kinds of ignorance?

此是設第一問也。

> This is the first question.

若諸無明眾生本有，何因緣故，如來復說本來成佛？

> If delusion is inherent in sentient beings from the beginning, why then does the Tathagata also speak of them as originally having attained Buddhahood?

此是設第二問也。

> This is the second question being posed.

十方異生本成佛道後起無明，一切如來何時復生一切煩惱？

> If all beings in the ten directions originally attained Buddhahood, only to later give rise to ignorance, when will all the Tathagatas again give rise to all afflictions?

此是設第三問也。十方異生者，十方世界異類眾生也。

> This is the third question being posed. "Sentient beings from the ten directions" refers to all the diverse living beings across the ten directions of the universe.

西蜀復庵暉禪師曰：此金剛藏起三疑難問佛：一、疑真能生妄；二、疑說妄為真；三、牒而縱之，責無窮過也。世尊！若諸眾生本來成佛者，此是躡前普眼章中聞世尊云始知眾生本來成佛二句也。何故復有一切無明者，此二句是疑真能生妄也。若諸無明眾生本有，何因緣故如來復說本來成佛者，此五句是疑說妄為真也。謂世尊既說一切眾生本來自成佛了，以何義故如今現見一切眾生妄認四大為自身相、六塵緣影為自心相，於一切處、一切時觸境對事，依前却有無明煩惱耶？莫是真能生妄否？若謂一切無明煩惱眾生本性上本來自有之時，便說作佛不得，又以何義故世尊却說一切眾生本來自成佛了？何故如此自語相違，友復不定耶？莫是說妄為真否？第三、牒世尊說縱起無明，便舉十方如來已成佛了，不知幾時却生煩惱，如是責難於世尊也。十方異生本成佛道二句，是牒也。後起無明一句，是縱也。一切如來何時復生一切煩惱者，此六句責無窮之過。十方異生者，即十法界中眾異類生也。謂且說十法界中異類眾生，人人具足，箇箇圓成，先成佛了，後方起一念貪瞋癡無明煩惱之時，此說且置一邊。只如三世諸佛、十方如來，如今都已成佛了，又不知從此去幾時再起無明煩惱耶？且十方諸佛已成聖人，豈有復為凡夫乎？下文佛答，非為正問也。然剛藏非真有此疑，蓋為後代之人起疑生正信也。

> Master Fuan Hui of Western Shu said: This Diamond Treasury Bodhisattva raised three doubts to question the Buddha: First, doubting whether the true can give rise to the false. Second, doubting whether the false is spoken of as the true. Third, citing the Buddha's words and extending them, pointing out an endless fault. "World-Honored One! If all sentient beings have originally attained Buddhahood"—these words follow from the two lines heard earlier in the Universal Eye chapter, where the World-Honored One said, "Then I knew that all sentient beings have originally attained Buddhahood." "Why then are there all kinds of ignorance?"—these two lines express doubt about whether the true can give rise to the false. "If all ignorance originally exists in sentient beings, for what reason does the Tathagata also say they have originally attained Buddhahood?"—these five lines express doubt about whether the false is spoken of as the true. That is: Since the World-Honored One has said that all sentient beings have from the beginning already attained Buddhahood, why is it that we now see all sentient beings mistakenly taking the four great elements as their own bodily form, and the reflections of the six sense-objects as their own mental form? In every place, at every time, encountering objects and facing situations, they still have ignorance and afflictions as before. Could it be that the true actually gives rise to the false? If one says that all ignorance and afflictions originally exist in the nature of sentient beings, then one cannot speak of them as having attained Buddhahood. And for what reason does the World-Honored One nevertheless say that all sentient beings have from the beginning already attained Buddhahood? Why such self-contradiction, such inconsistency? Could it be that the false is being spoken of as the true? Third, citing the World-Honored One's words and extending them to say that ignorance arises, he then raises the point that all Tathagatas of the ten directions have already attained Buddhahood, asking when they will again give rise to afflictions—thus challenging the World-Honored One. The two lines, "All diverse beings of the ten directions have originally accomplished the Buddha Way," are the citation. The following line, "Later, ignorance arises," is the extension. The six lines, "When will all Tathagatas again give rise to all afflictions?" point out an endless fault. "All diverse beings of the ten directions" refers to the various kinds of sentient beings within the ten dharma realms. That is: Let us say that among the diverse sentient beings of the ten dharma realms, each person is fully endowed, each one perfectly complete, having first attained Buddhahood, and later giving rise to a single thought of greed, anger, delusion, ignorance, and affliction—this statement can be set aside for now. But as for the Buddhas of the three times, the Tathagatas of the ten directions—now that they have all already attained Buddhahood, from this point onward, when will they again give rise to ignorance and afflictions? Moreover, the Buddhas of the ten directions have already become sages—how could they become ordinary beings again? The Buddha's answer below is not a direct response to these questions. However, Diamond Treasury Bodhisattva did not truly hold these doubts; rather, he raised them for the sake of later generations, so that their doubts might give rise to correct faith.

四、明聰講師曰：此之三疑，乃因聞普眼章，始知眾生本來成佛。慈室云：成佛者，佛即覺也。一切無明者，無明不覺也。覺與不覺，不可並立。眾生既本是佛，佛即覺也。何故云復成不覺？此第一疑。

> Fourth, Lecturer Ming Cong said: These three doubts arise from hearing the chapter on Universal Vision, where one first learns that all sentient beings are originally already Buddhas. Ci Shi said: To become a Buddha means Buddha is awakening. All ignorance is ignorance, which is non-awakening. Awakening and non-awakening cannot coexist. Since sentient beings are originally Buddhas, and Buddha is awakening, why then is it said that they again become non-awakening? This is the first doubt.

又無明若本來是有，無明是不覺，又如何復云眾生本來成佛，佛即覺也？又云本來是佛，又云本來無明，無明與佛言不並出，此第二疑。此且指一人有覺有不覺，下疑十法界眾生，十方即十界，若十法界異生始自諸佛下至地獄，本來已成佛了，何故後來復起無明？一切如來何時復生一切煩惱？此第三疑。今別出楞嚴經中，富樓那亦有此問，大同此意。彼經云：世尊！若復世間一切根塵陰處等，皆如來藏清淨本然，云何忽生山河大地諸有為相，次第遷流終而復始？富樓那亦云滿慈子再問言：若此妙覺本妙覺明，與如來心不增不減，無狀忽生山河大地諸有為相無狀即無故也，如來今得妙空明覺，山河大地諸有為相何當復生？若此妙覺本妙覺明，與如來藏心不增不減，金剛藏云十方異生本成佛道是同。又云後起無明，富樓那云無狀忽生山河大地等是同。金剛藏云如來何時復生一切煩惱，富樓那云如來今得妙空明覺等是同。但金剛藏所問唯屬因，富樓那所問兼因果，有此之異。

> Furthermore, if ignorance originally exists, and ignorance is non-enlightenment, then how can it also be said that all beings are originally Buddhas, since Buddha is enlightenment? On one hand, it is said they are originally Buddhas; on the other, it is said ignorance is originally present. Enlightenment and ignorance cannot coexist—this is the second doubt. This refers to a single person having both enlightenment and non-enlightenment. The following doubt concerns the beings of the ten dharma realms—the ten directions being the ten realms. If all beings across the ten dharma realms, from Buddhas above to hell-beings below, were originally already Buddhas, why did ignorance arise later? When would all Tathagatas ever give rise to all afflictions again? This is the third doubt. Now, let us separately cite a passage from the \*Śūraṅgama Sūtra\*, where Pūrṇa also raises a similar question, largely matching this meaning. That sutra states: "World-Honored One! If all the sense faculties, sense objects, aggregates, and bases in the world are none other than the Tathāgatagarbha, inherently pure and luminous, how is it that mountains, rivers, the earth, and all conditioned phenomena suddenly arise, evolving in sequence, ending and beginning again?" Pūrṇa<note>also known as Pūrṇamaitrāyaṇīputra</note> further asks: "If this wondrous enlightenment is originally wondrously enlightened and luminous, and is neither increased nor decreased in the Tathāgata's mind, then how is it that without cause, mountains, rivers, the earth, and all conditioned phenomena suddenly arise?<note>'Without cause' means without reason.</note> Now that the Tathāgata has attained wondrous emptiness and luminous enlightenment, when will mountains, rivers, the earth, and all conditioned phenomena arise again?" If this wondrous enlightenment is originally wondrously enlightened and luminous, and is neither increased nor decreased in the Tathāgatagarbha mind, then Vajragarbha says that all beings throughout the ten directions originally accomplished Buddhahood—this is the same. And it is also said that ignorance arises later; Pūrṇa says that without cause, mountains, rivers, the earth, and so forth suddenly arise—this is the same. Vajragarbha asks when the Tathāgata would ever give rise to all afflictions again; Pūrṇa asks about the Tathāgata now attaining wondrous emptiness and luminous enlightenment, and so forth—this is the same. However, Vajragarbha's question pertains only to cause, while Pūrṇa's question encompasses both cause and effect—this is the difference.

惟願不捨，無遮大慈，為諸菩薩，開秘密藏。

> I sincerely pray that you will not abandon us, and with your all-encompassing great compassion, reveal the hidden treasury for all bodhisattvas.

開秘密藏者，開說秘密佛語也。其妙義廣大無盡，故名曰藏。

> To open the secret treasury is to reveal the secret teachings of the Buddha. Its profound meaning is vast and boundless, therefore it is called a treasury.

及為末世一切眾生，得聞如是脩多羅教了義法門。

> and so that all beings in the final age may hear this profound and definitive teaching of the sutras.

正謂圓覺了義一經。

> This is precisely the meaning of the Sutra of Perfect Enlightenment.

永斷疑悔。

> Completely cut off all doubt and regret.

永無疑惑退悔之心。

> Never have a heart of doubt or retreat.

作是語已，五體投地，如是三請，終而復始。

> Having spoken these words, he prostrated himself with his whole body touching the ground. In this manner, he made the request three times, each time beginning anew.

西蜀復庵暉禪師曰：秘密藏者，有秘藏，有密藏。秘藏者，如不開櫃；密藏者，說一切法中含一切法。今文不簡，末世眾生則是開秘藏，顯了而說則是開密藏，疑則於真諦理中生二心猶豫也。

> Master Hui of Fuan in Western Shu said: The secret treasury has both the hidden treasury and the profound treasury. The hidden treasury is like a locked cabinet; the profound treasury is the teaching that within all dharmas, all dharmas are contained. In this text, no distinction is made. For sentient beings in the latter age, this is opening the hidden treasury, while speaking clearly and directly is opening the profound treasury. Doubt arises when the mind wavers in hesitation regarding the truth of ultimate reality.

然此疑有三種：一疑自，二疑師，三疑法。譬如有病之人，疑自、疑醫、疑藥，若如此者，則所患之病終不能愈。今剛藏之疑，乃疑法也。悔是不定之辭，悔善則惡，悔惡則善，今是悔惡也。

> However, there are three types of doubt: First, doubting oneself; second, doubting the teacher; and third, doubting the Dharma. It is like a sick person who doubts themselves, doubts the doctor, and doubts the medicine. If this is the case, the illness will never be cured. Now, Gangzang’s doubt is doubt in the Dharma. Regret is an uncertain word—regretting good deeds leads to evil, regretting evil deeds leads to good. Here, it is regret for evil deeds.

爾時，世尊告金剛藏菩薩言：善哉！善哉！善男子！汝等乃能為諸菩薩及末世眾生問於如來甚深秘密究竟方便，是諸菩薩最上教誨了義大乘，能使十方脩學菩薩及諸末世一切眾生得決定信，永斷疑悔。汝今諦聽，當為汝說。時金剛藏菩薩奉教歡喜，及諸大眾默然而聽。善男子！一切世界始終、生滅、前後、有無、聚散、起止。

> At that time, the World-Honored One addressed the Bodhisattva Vajragarbha, saying: "Excellent, excellent! Good man! You are able to ask the Tathāgata about the profound, secret, ultimate skillful means for the sake of all bodhisattvas and sentient beings of the final age. This is the supreme instruction and definitive meaning of the Great Vehicle, which can enable bodhisattvas cultivating the path in all directions and all sentient beings of the final age to attain unwavering faith and forever cut off doubt and regret. Now listen attentively, and I shall explain it for you." Then the Bodhisattva Vajragarbha, having received this instruction with joy, together with the great assembly, silently listened. "Good man! All worlds—their beginning and end, birth and destruction, before and after, existence and non-existence, gathering and scattering, arising and ceasing..."

圓覺大疏曰：創變為始，極證為終。新新而起曰生，念念落謝曰滅。過去名前，未來名後。現在住劫名有，空劫名無，成劫名聚，壞劫名散。現行為起，調伏為止。

> The Great Commentary on the Perfect Enlightenment Sutra states: The initial transformation is the beginning, and the ultimate realization is the end. The ceaseless arising of the new is called birth; the constant falling away of thoughts is called extinction. The past is named before, the future is named after. The present kalpa of abiding is called existence, the kalpa of emptiness is called non-existence, the kalpa of formation is called gathering, and the kalpa of dissolution is called dispersion. Present action is called arising; taming and subduing is called cessation.

念念相續，循環往復，種種取捨，皆是輪迴。

> Thought after thought, repeating endlessly, all our grasping and rejecting—this is the cycle of suffering.

不斷始終生滅等念，雖能取真捨妄，取淨捨塵，亦皆是輪迴之見。

> If you cling to the idea of ceaseless beginnings and endings, birth and death, and even if you try to grasp the true while discarding the false, or hold to purity while rejecting defilement, these are all still views trapped within the cycle of birth and death.

西蜀復庵暉禪師曰：答中總標輪迴之所以。一切世界者，此世界通舉有情世界并器世界。有情者即眾生，器世界即山河國土。何以知之？此世界二字通指情器。如金剛經十三分所說三千大千世界所有微塵，天親論以世界為器世界，無著論以世界為眾生受想行識四蘊之心，以微塵為眾生一蘊之色。以此證之，是知今經世界二字通舉有情與器二世界也。始終生滅者，此二對屬情世界并器世界也。前後有無聚散者，此三對唯屬器世界也。起止者，此一對唯屬有情世界也。始謂創變，謂一切眾生於本覺上一念不覺動心，便成業相、轉相、現相，此迷真逐妄也。終謂極證，謂一切眾生因遇佛教，如說脩行，斷疑遣障，地位滿足，捨微細煩惱，成等正覺。生謂新新不住，滅謂念念落謝。前謂過去，後謂未來。有謂住劫，無謂空劫。聚謂成劫，散謂壞劫。起謂現行之念，如金剛說：現行疑同。止謂端坐，調身調息，捺伏其心。上說有情、無情世界，皆因一念妄心分別，相續不斷而有。便見器世界，成了復壞，壞了復成。有情世界，生了復死，死了復生。所有一切眾生，或業襲習，報應輪轉，改形易質，受種種苦，塵沙劫波，莫之遏絕。其間或取我身，或厭離我身，或捨麤障，或取淨妙，或厭生死，或取涅槃，或厭捨娑婆，或樂生淨土，或捨有，或取無，種種生心動念。此之妄念，便結云皆是眾生顛倒，輪迴繫縛，不能出三界之心也。問：極證則出輪迴，何以總結云皆是輪迴耶？答：此六對，皆是所計之幻境。能計之心是輪迴故，所計之境亦流轉也。

> Master Hui of Fuan in Western Shu said: In the response, the general reason for samsara is outlined. "All worlds" here broadly refers to both the world of sentient beings and the world of material environments. "Sentient beings" means living beings, and the "world of material environments" means mountains, rivers, lands, and nations. How do we know this? The term "world" here broadly refers to both sentient beings and material environments. For example, in the thirteenth chapter of the Diamond Sutra, it speaks of "all the dust motes in the three-thousand great-thousand world system." The commentary by Vasubandhu interprets "world" as the material environment, while the commentary by Asanga interprets "world" as the mind of sentient beings—comprising the four aggregates of feeling, perception, mental formations, and consciousness—and "dust motes" as the physical form aggregate of sentient beings. Based on this evidence, we know that the term "world" in this sutra broadly refers to both the world of sentient beings and the world of material environments. "Beginning and end, birth and extinction"—these two pairs pertain to both the world of sentient beings and the world of material environments. "Before and after, existence and non-existence, gathering and scattering"—these three pairs pertain only to the world of material environments. "Arising and ceasing"—this one pair pertains only to the world of sentient beings. "Beginning" refers to the initial transformation, meaning that all sentient beings, due to a single moment of ignorance on the originally enlightened mind, stir the mind, thereby forming the karma aspect, the transformation aspect, and the manifestation aspect. This is delusion chasing after illusion. "End" refers to ultimate realization, meaning that all sentient beings, encountering the Buddha's teachings, practice according to the teachings, cut off doubts, dispel obstacles, fulfill the stages, abandon subtle afflictions, and attain perfect enlightenment. "Birth" refers to the constant renewal without abiding; "extinction" refers to the ceasing of thought-moments. "Before" refers to the past; "after" refers to the future. "Existence" refers to the kalpa of formation; "non-existence" refers to the kalpa of emptiness. "Gathering" refers to the kalpa of creation; "scattering" refers to the kalpa of destruction. "Arising" refers to the arising of thoughts in the present, as the Diamond Sutra says: "arising doubts are the same." "Ceasing" refers to sitting upright, regulating the body and breath, and subduing the mind. The above discussion of the worlds of sentient beings and non-sentient material environments is all due to the continuous differentiation of a single deluded thought-mind. Thus, we see the material world: formed, then destroyed; destroyed, then formed again. The world of sentient beings: born, then dead; dead, then born again. All sentient beings, whether due to habitual tendencies from karma, retribution and cyclic existence, changing forms and altering substance, endure all kinds of suffering. Like sands of the Ganges, kalpa after kalpa, there is no end to it. Among them, some cling to their bodies, some detest and renounce their bodies; some abandon the coarse and obstructive, some grasp at the pure and subtle; some detest birth and death, some grasp at nirvana; some detest and abandon this Saha world, some delight in being reborn in a pure land; some abandon existence, some grasp at non-existence—all kinds of thoughts and stirrings of the mind arise. These deluded thoughts are summarized as: all are the delusions of sentient beings, the bonds of samsara, the mind that cannot escape the three realms. Question: Ultimate realization means escaping samsara, so why does the summary say "all are samsara"? Answer: These six pairs are all illusory realms that are grasped at. The mind that grasps is samsara; therefore, the realms that are grasped at also revolve in samsara.

未出輪迴而辨圓覺，彼圓覺性即同流轉，若免輪迴無有是處。

> To try to grasp the nature of perfect enlightenment while still trapped in the cycle of rebirth is to misunderstand it—you will only see it as part of the cycle itself. There is no way to escape rebirth by doing this.

在輪迴中辨別圓覺，其圓覺性亦屬輪迴。若更起念欲免輪迴，則妄上增妄，了無是處。

> To seek enlightenment within the cycle of rebirth is to make enlightenment itself part of that cycle. If you then stir up thoughts of escaping rebirth, you are piling delusion upon delusion—this is utterly mistaken.

西蜀復庵暉禪師曰：此真隨妄轉。謂若用前始終、生滅、前後、聚散、起止種種取捨，不出輪迴三界之心，明辨如來廣大圓覺之時，便妄見如來圓覺之性，亦同妄心有始有終，有生有滅，有前有後，有有有無，有聚散、起止、動轉、流散。然而圓覺之性本不會流散、動轉，但是不合將妄心湊泊妄見耳。譬如世人將筯攪水中之月一般，正當攪時，却見水中之月百雜千碎，隨手中筯流轉，而本月何曾動靜？今行人若將妄心湊泊圓覺真性，欲起夢幻，出輪迴，如此用心，一時錯了，豈有是處？此上經就法說之也。

> Master Fuan Hui of Western Shu said: This is truly the deluded mind following its own delusions. It means that if one uses the previous ways of thinking—with beginnings and ends, arising and ceasing, before and after, gathering and scattering, starting and stopping, all kinds of grasping and rejecting—these are nothing but the mind trapped in the cycle of rebirth within the three realms. When trying to clearly discern the vast and perfect enlightenment of the Tathāgata, one mistakenly perceives the nature of the Tathāgata’s perfect enlightenment as also having a beginning and an end, arising and ceasing, before and after, existence and non-existence, gathering and scattering, starting and stopping, movement and change, flowing and dispersing. Yet the nature of perfect enlightenment originally does not flow, disperse, move, or change. It is simply that one should not try to force the deluded mind to grasp at deluded perceptions. It is like a person stirring the moon’s reflection in water with a chopstick. While stirring, they see the moon’s reflection broken into countless fragments, swirling and flowing with the movement of the chopstick. But has the actual moon in the sky ever moved or been disturbed? Similarly, if a practitioner tries to force their deluded mind to grasp at the true nature of perfect enlightenment, hoping to awaken from the dreamlike illusion and escape the cycle of rebirth, such an effort is mistaken from the very start. How could it ever succeed? The above passage explains this in terms of the Dharma.

四、明聰講師曰：金剛藏問，因上文眾生本來成佛之語，遂出三疑。佛今答之，且從近事，故云始終、生滅、前後、有無、聚散、起止。此言器世界，下至風輪，風馳水，水馳火，火馳金，遂立世界。若有情世界，即世人之色身，四大、五蘊、六根、塵、入等，上至佛，下至地獄，皆是有情世界。此二世界，有情無情，亦謂之依正二報，有始有終，有生滅，有前後，有無聚散，有起止。如是六雙生滅之境，念念相續，種種取捨。究理言之，總是眾生無始無明業識。無明未破，順業輪迴，趣生趣死，無有休息。若將此無休息之心，欲辨圓覺，則此圓覺，隨眾生心轉，加不休息。

> Fourth, Lecturer Mingcong said: Vajragarbha asked, because of the statement above that all beings are originally Buddhas, he raised three doubts. The Buddha now answers him, starting from immediate matters, thus speaking of beginning and end, birth and extinction, before and after, existence and non-existence, gathering and scattering, arising and ceasing. This refers to the material world, down to the wind circle: wind drives water, water drives fire, fire drives metal, thus establishing the world. As for the sentient world, that is the physical bodies of worldly people—the four great elements, the five aggregates, the six sense faculties, sense objects, sense fields, and so on—from the Buddhas above to the hells below, all are the sentient world. These two worlds, sentient and non-sentient, are also called the two retributions of dependent and direct retribution. They have a beginning and an end, have birth and extinction, have before and after, have existence and non-existence, gathering and scattering, have arising and ceasing. These six pairs of birth-and-extinction realms, thought-moment after thought-moment in succession, with all kinds of grasping and rejecting. Investigating the principle, it is all the beginningless ignorance and karmic consciousness of sentient beings. Ignorance not yet broken, following karma they revolve in cycles, rushing toward birth and rushing toward death, without rest. If one takes this restless mind to try to discern the perfect enlightenment, then this perfect enlightenment follows the minds of sentient beings and turns, adding to the unrest.

譬如動目，能搖湛水。

> It's like when your eyes move, they can make still water appear to ripple.

妄念不停，迷惑本性，如動目之能搖湛水也。

> When deluded thoughts never cease, they obscure your true nature, just as staring at still water can make it seem to sway.

又如定眼，猶迴轉火。

> It is like a fixed gaze that sees a whirling ring of fire.

性為妄念所惑，如定目之見火輪，安得不隨而轉也。

> When our true nature is confused by deluded thoughts, it's like staring at a spinning fire wheel until we feel dizzy—how can we not be swept along by it?

雲駛月運，舟行岸移，亦復如是。

> The clouds drift, and the moon appears to move; the boat sails, and the shore seems to shift—it is just like that.

雲舟諭妄念，月岸諭本性，妄念未息，本性似乎不定。

> The drifting cloud boat represents deluded thoughts, while the moonlit shore represents our true nature. When deluded thoughts are not yet calmed, our true nature may appear unsettled.

西蜀復庵暉禪師曰：次就喻眼轉火者，即以手搓火成輪。此蓋眼識遲鈍，妄見成輪。駛者，奔流急走之義。此四克取親所見之物為喻。然水成波，火成輪，但是眼目定動，喻於圓覺。見凡見聖，但是流轉妄心。岸移月運，但是雲駛舟汙，亦同此意。亦復如是一句，總結四喻，合前法也。此四喻亦如行人，將未出輪迴妄心，而明辨圓覺，便妄見圓覺之性，亦同流轉。然此四喻，不必配法，但用眼前可見之物譬之，令其易曉。

> Master Hui of Fuan in Western Shu said: Next, regarding the metaphor of the eyes seeing fire as a wheel—this refers to rubbing the hands to create a wheel of fire. This is because the eye-consciousness is dull, and deluded perception forms the wheel. "Swift" here means rushing and flowing rapidly. These four examples take familiar, observable phenomena as metaphors. However, water forming waves and fire forming a wheel are merely the result of the eyes being fixed or moving, serving as metaphors for the Perfect Enlightenment. Seeing the ordinary and seeing the sacred are merely the deluded mind in flux. The shore shifting and the moon moving are like clouds speeding by or a boat gliding—all convey the same meaning. The phrase "it is also like this" summarizes these four metaphors, aligning them with the preceding teaching. These four metaphors are like practitioners who, with a mind not yet free from the cycle of rebirth, attempt to discern Perfect Enlightenment, only to deludedly perceive the nature of Perfect Enlightenment as similarly in flux. However, these four metaphors need not be matched precisely to the teaching; they simply use visible phenomena before our eyes to illustrate, making it easier to understand.

四明聰講師曰：動目、定眼、雲駛、舟行，此四譬妄動也。水、火、月、岸，此四喻真性也。真即圓覺，妄即無明。無明業識未斷，圓覺隨妄轉為迷。作眾生者，破此無明業識為之悟，則無明不覺轉為覺，皆是無明業識次第相番，入海筭沙。若非直截，何時得了？

> The Venerable Siming Cong explained: The moving eye, the fixed gaze, the drifting clouds, the sailing boat—these four analogies illustrate deluded movement. The water, the fire, the moon, the shore—these four metaphors point to true nature. The true is the perfect enlightenment; the deluded is ignorance. As long as the karmic consciousness of ignorance is not severed, perfect enlightenment follows delusion and turns into confusion. To become an ordinary being is due to this ignorance. To break through this karmic consciousness of ignorance is awakening. Then ignorance, which is non-enlightenment, turns into enlightenment. All are just successive layers of the karmic consciousness of ignorance, like counting grains of sand by the seashore. If one does not cut directly to the root, when will it ever end?

善男子，諸旋未息，彼物先住，尚不可得。

> Good man, if the whirlwind has not yet ceased, how can you expect the object to remain still beforehand?

諸旋者，眼目雲舟也。彼物者，水火月岸也。謂眼目雲舟，其動未息，則水火月岸，安能先住？

> The turning of the senses is like a boat upon the clouds. The objects they perceive are like water, fire, the moon, and the shore. If the boat upon the clouds does not cease its motion, how can water, fire, the moon, and the shore remain still?

何況輪轉生死垢心曾未清淨，觀佛圓覺而不旋復？

> How much more so for the mind stained by the cycles of birth and death, which has never been purified—how could it behold the perfect enlightenment of the Buddha without turning back?

西蜀復庵暉禪師曰：此一段文，先合喻，次合法。諸旋未息，彼物先住，尚不可得者，此合喻也。諸旋者，指喻中眼目雲舟。彼物者，指水火月岸也。眼目雲舟，喻前始終生滅等生死垢心。水火月岸，喻圓覺世尊告金剛藏云：且如世間之人，不肯住自，只要湛水不搖動，尚不能得。又如定却眼睛，只要搓火不成輪，尚不能得。又如天上雲，奔流急走不肯住，只要月不運行，尚不能得。又如江河水上之人，不肎住船，只要兩岸先住，尚不能得。此皆是世間容易麤淺不難之法，尚自千難萬難，要他先住，尚不可得。又豈況凡夫之人，直將無量劫來，始終生滅，前後有無，聚散起止，種種取捨，分別計度，輪迴生死垢污之心，求見十方諸佛，廣大不可思議清淨圓覺境界。如何得不妄見佛之圓覺，不隨汝等妄心，旋復流轉耶。

> Master Hui of Fuan in Western Shu said: This passage first presents an analogy, then applies it to the Dharma. "Before the various rotations cease, expecting that object to first come to rest is still impossible"—this is the application of the analogy. "The various rotations" refer to the eyes, clouds, and boat in the analogy. "That object" refers to the water, fire, moon, and shore. The eyes, clouds, and boat symbolize the beginning and end, arising and ceasing, and all the defiled minds bound to birth and death. The water, fire, moon, and shore symbolize the perfect enlightenment. The World-Honored One told Vajragarbha: Consider ordinary people in the world who refuse to settle themselves yet expect the water to be still and unmoving—even this they cannot achieve. Or like fixing one's gaze and expecting to spin fire into a wheel—even this they cannot achieve. Or like the clouds in the sky, racing swiftly and refusing to stop, yet expecting the moon to halt its course—even this they cannot achieve. Or like a person on a riverboat, refusing to moor the vessel, yet expecting both banks to stand still first—even this they cannot achieve. These are all coarse, simple methods in the world, not difficult in principle, yet even these prove extremely hard—to demand that the object rests first remains impossible. How much more so for ordinary people who, with minds defiled by endless kalpas of beginnings and ends, arising and ceasing, presence and absence, gathering and scattering, starting and stopping, all kinds of grasping and rejecting, discrimination and calculation, revolving in birth and death—how can they seek to behold the vast, inconceivable, pure, perfect enlightenment of all Buddhas in the ten directions? How can they avoid falsely perceiving the Buddha's perfect enlightenment and instead follow your deluded minds, spinning and flowing in endless cycles?

是故汝等便生三惑。

> That is why you are plagued by these three confusions.

未能淨染污之心，復圓覺之性，前之三惑，安得不生？三惑者，金剛藏之三問是也。

> If the mind is not cleansed of defilements, and the nature of perfect enlightenment is not restored, how can the three delusions not arise? These three delusions are precisely the three questions posed by Vajragarbha.

西蜀復庵暉禪師曰：此結指前疑。以是上來所說因由之故，剛藏等便生三疑：一疑真能生妄，二疑說妄為真，三疑先真後妄。上來之文且是佛先為剛藏等標舉建立答問之義，使令息如上之念，即前疑自亡也。下文將空花一喻通答三疑，金鑛一喻別答第三疑，牒而縱之，責無窮過也。

> Master Hui of Fuan in Western Shu said: This conclusion points to the previous doubts. Because of the reasons explained above, Vajragarbha and others gave rise to three doubts: first, doubting that the true can give rise to the false; second, doubting that the false is spoken of as the true; third, doubting that the true comes first and the false follows. The text above was the Buddha first establishing for Vajragarbha and others the framework for answering their questions, so that they might let go of the thoughts mentioned above, and thus the earlier doubts would naturally vanish. The passage that follows will use the analogy of flowers in the sky to generally answer all three doubts, and the analogy of gold in ore to specifically answer the third doubt. It presents these doubts and then releases them, pointing out the endless faults they entail.

四明聰講師曰：善男子至便生三惑。彼物先住者，諸家釋意不盡。此說小乘生死涅槃，且二乘住真諦理，此真如鍮，非真金也。又是無明未盡，菩薩直到等覺，隣真亞聖尚用入重玄之門，倒脩凡事。如布袋、豐干、寒山、拾得，皆是倒脩凡事。若以四十二品無明節節破之，彼物亦可節節先住。真既未滿，故喻尚不可得，況凡夫眾生所見思惑未斷纖毫，常居迷悶無明業識，如大石壓草，要顯圓覺。今之善知識者，脚未蹈實地，得少知見，便生上慢，訶佛罵祖，可謂自作孽也。似此之輩，如稻麻竹葦。彼物先住者，又是解心虗通，未入品位，亦是菩薩為解礙。如西竺有一羅漢，遊俗姓家，見教子不利，打罵不已。尊者大笑，彼云：比丘慈悲為念，見我打子，反貽笑耶？問曰：汝為何打子？曰：教讀聲明論不利。曰：論是誰造？曰：古仙人造。仙人在否？曰：不在。既不在，打之何益？尊者曰：即汝此子，便是仙人，是他所造。曰：何以教之不利？曰：虗妄。心上發少聰明，都屬虗妄。如人居暗室，未獲燈光，滿室皆暗。忽獲燈光，室內蹔明。油盡燈滅，其暗復存。汝豈不聞，昔南海邊有枯木，五百蝙蝠穴居其中。忽五六人疲宿樹下，時遇冬寒，拾柴向火。中有一人念阿毗達磨翻無比法，梵音深遠，五百蝙蝠諦聽樂聞。忽樹梢煙焰發生，五百蝙蝠為火閉死。其神生一國土，為五百男子出家，證阿羅漢。造大毗婆沙論者，即彼五百蝙蝠，貧道預其一也。學不達性，不破無明，仍落生死，入無明鄉。昔佛在世，四禪比丘得四禪定，謂證四果。以自誑故，墮阿鼻獄。學圓覺者，須要深細求善友決擇，不可自任。

> The Venerable Siming Cong said: "When a virtuous man reaches a certain point, three delusions arise. As for the phrase 'that object previously abiding,' the explanations from various schools are incomplete. This speaks of the birth and death and nirvana of the Lesser Vehicle. Moreover, the two vehicles abide in the principle of absolute truth, yet this truth is like brass—not true gold. It is also because ignorance is not yet exhausted. Bodhisattvas, even up to the stage of Equal Enlightenment, those bordering on sagehood and next to the saints, still must enter the gate of profound mystery and practice mundane affairs in reverse. Like Budai, Fenggan, Hanshan, and Shide—all practiced mundane affairs in reverse. If one breaks through the forty-two grades of ignorance one by one, then 'that object' could also be said to previously abide, grade by grade. Since the truth is not yet perfected, even a metaphor for it cannot be obtained, let alone ordinary sentient beings whose delusions of views and thoughts have not been severed by a hair's breadth, who constantly dwell in confusion and the ignorance of karmic consciousness, like a great stone pressing down grass, yet wishing to manifest perfect enlightenment. The 'good knowing advisors' of today have not yet set foot on solid ground; gaining a little knowledge and insight, they immediately give rise to arrogance, reviling the Buddhas and cursing the patriarchs. This can be called creating their own misfortune. Such individuals are as numerous as rice, hemp, bamboo, and reeds. As for 'that object previously abiding,' it is also a case of the understanding mind being empty and penetrating, yet not having entered the stages; it is also a hindrance for Bodhisattvas due to intellectual understanding. For example, in Western India, there was an arhat who visited a lay family and saw them unsuccessfully teaching their child, beating and scolding incessantly. The Venerable One laughed heartily. They said: 'Bhikshu, you are supposed to be compassionate. Seeing me beat my child, you instead laugh?' He asked: 'Why are you beating your child?' They replied: 'I am teaching him the Shabda-vidya treatise, but he is not proficient.' He asked: 'Who composed the treatise?' They said: 'Ancient rishis composed it.' 'Are the rishis still present?' 'No, they are not.' 'Since they are not present, what good does beating him do?' The Venerable One said: 'This very child of yours is the rishi; it was he who composed it.' They said: 'Then why is he not proficient in learning it?' He replied: 'It is illusory.' A little cleverness arising in the mind is all illusory. It is like a person dwelling in a dark room, not yet obtaining a lamp's light—the entire room is dark. Suddenly obtaining the lamp's light, the room is temporarily bright. When the oil is exhausted and the lamp extinguishes, the darkness returns. Have you not heard? Long ago, by the southern sea, there was a withered tree where five hundred bats dwelt in a hollow. Suddenly, five or six tired men came to rest beneath the tree. It happened to be winter and cold, so they gathered firewood and lit a fire. Among them, one was reciting the Abhidharma <note>translated as the Peerless Dharma</note>. The Sanskrit sounds were profound and far-reaching, and the five hundred bats listened attentively, delighting in hearing it. Suddenly, flames and smoke arose from the treetop, and the five hundred bats were trapped and killed by the fire. Their spirits were reborn in a certain land as five hundred men who left home, attained arhatship, and composed the Mahavibhasha treatise. Those five hundred bats were they, and this humble monk was one among them. If study does not reach the nature, if it does not break ignorance, one still falls into birth and death, entering the realm of ignorance. In the past, when the Buddha was in the world, a bhikshu of the four dhyanas attained the concentration of the four dhyanas and thought he had realized the four fruits. Because of his self-deception, he fell into the Avici hell. Those who study the Perfect Enlightenment must deeply and meticulously seek a good friend to discern and decide; they must not presume upon themselves."

善男子，譬如幻翳妄見空華，幻翳若除，不可說言：此翳已滅，何時更起一切諸翳？

> Good man, it is like a person with clouded vision seeing phantom flowers in the sky. Once the clouded vision is cured, one cannot say: "This clouded vision has been eliminated, so when will all other forms of clouded vision arise again?"

幻翳既滅，不可說言何時更起者，正答金剛藏所問，如來何時復生煩惱之說。

> Once the illusion of a cataract is cured, one cannot speak of when it might return. This directly answers Vajragarbha's question about when a Tathagata might again give rise to afflictions.

何以故？翳、華二法非相待故。

> Why is this so? Because the phenomena of the cataract and the flower are not interdependent.

翳非待華而有，華非待翳而生。

> The eye's affliction does not depend on the flower to exist; the flower does not depend on the eye's affliction to arise.

西蜀復庵暉禪師曰：幻之一字，若據圭峰疏云：謂不知華因翳有，妄執華從空生。推此之意，謂譬如世人眼纔有翳，便見空中有華。法上心若有妄，便見輪迴。所謂一翳在眼，千華亂空。一妄在心，河沙生滅。謂眵有患翳，使見空中有華。眵翳若差，空華即滅。既滅之後，又不可更說此眼翳已除。不知此去幾時，眼中更生翳耶。譬如人睡起夢覺，又更云：何妨明夜再夢。今此翳差華亡，眾生即佛，人罕能知。又徵云：以何義故，不可說此翳更起耶。却為眼中翳纔差，而空中便無華。此之二法，同時而起，同時而滅。非是一箇先去，一箇尚在。此相等待，決無此理。翳喻無明，華喻生死。如眾生若有無明執心，便見有生死。此心若除，便見無生死。豈可此無明去後，又有生死者也。所以圭峰云：眾生本自不生，空華畢竟不起。莫將翳待，莫以迷求。此之謂也。

> Master Hui of Fuan in Western Shu said: Regarding the character "illusion," according to the commentary by Guifeng, it means not knowing that flowers appear due to a cataract, and mistakenly believing that flowers arise from empty space. Extending this idea: just as when ordinary people have a cataract in their eye, they see flowers in the sky; in the Dharma, when the mind has delusion, one perceives the cycle of rebirth. This is what is meant by: one cataract in the eye, and thousands of flowers scatter across the sky; one delusion in the mind, and countless sands of existence arise and perish. It is said: when there is the affliction of a cataract, one sees flowers in the sky. If the cataract is cured, the flowers in the sky vanish. Once they have vanished, one cannot further say that this eye cataract has been removed, nor wonder when, from now on, another cataract might grow in the eye. It is like someone waking from sleep and a dream, then saying: what’s to stop me from dreaming again tomorrow night? Now, when the cataract is cured and the flowers vanish, sentient beings are precisely Buddha—this is something people rarely understand. Further inquiry asks: for what reason can one not say that this cataract may arise again? It is because the moment the cataract in the eye is cured, there are no flowers in the sky. These two phenomena arise simultaneously and cease simultaneously. It is not that one departs first while the other still remains. To think they depend on each other in this way is entirely unreasonable. The cataract symbolizes ignorance; the flowers symbolize birth and death. Just as sentient beings, if they have the clinging mind of ignorance, perceive birth and death; if this mind is removed, they perceive no birth and death. How could it be that after ignorance is gone, birth and death still exist? Therefore, Guifeng said: Sentient beings are originally unborn; flowers in the sky ultimately do not arise. Do not wait for the cataract; do not seek through confusion. This is what it means.

亦如空華滅於空時，不可說言：虗空何時更起空華？

> Just as when a mirage in the sky vanishes, you cannot ask when the sky will produce another mirage.

空華既滅，不可謂何時更起者，正如妄念既空，不可謂何時更有也。

> Since illusory flowers vanish, one cannot say when they will bloom again. Similarly, since deluded thoughts are empty, one cannot say when they will arise again.

何以故？空本無華，非起滅故。

> Why is this so? Because emptiness originally has no flower; it neither arises nor ceases.

空華本無，安有起滅？

西蜀復庵暉禪師曰：前說翳不再起，此說華不再生，乃是通答前剛藏三疑。謂又如空華在虗空中滅了，汝等又不可更作此見解。以謂空中此去，幾時更再起華？徵云：以何因由所以之故，不得言空華再起耶？為虗空中本自無華，既本不曾有華，必無華起華滅之理。今法上亦然，十方諸佛成等正覺之後，豈更再作凡夫？圭峰云：空華既不再起，果位何得再迷？

生死涅槃，同於起滅。

彼空中華實無起滅，生死、涅槃亦復如是。

妙覺圓照，離於華翳。

證圓覺者，心境兩空，如彼淨目，了無華翳。

西蜀復庵暉禪師曰：此將法合喻云：但是眾生迷時見有生死，如空華起；悟時見有涅槃，如空華滅。但是見有凡夫，見有聖人，並是生心動念，即乖法體，失正念故。殊不知十方諸佛不思議妙覺圓照之體，本無眼翳之無明，本無空華之生死。所以楞嚴經云：真淨界中，云何更容他物？憚宗云：去！他家無如是事。

四明聰講師曰：善男子，一切諸翳，金剛藏以因難果，以迷難悟。眾生在因也，若本來成佛，是果也。眾生在因，若便是佛，如花即是果，故有花果同時之疑。若本是佛，何故復有一切無明？既成佛了，復作眾生，莫是顛倒。又難眾生：無明既是本有，何因緣故，如來復說本來成佛？却見眾生即佛，愈加其惑。本只二疑，為迷真重者，解黏去縛，種種取喻。所疑只是幻翳與空華二物。楞嚴云：猶如狂華，非從空來，非從目出。若空來者，既從空來，還從空入。若有出入，即非虗空。空若非空，自不容其華相起滅。若目出者，既從目出，還從目入。即此華性從目出故，當合有見。若有見者，出既華空，旋合見眼。若無見者，出既翳空，旋當翳眼。究論相狀，無物為空，無物為華。空華本無，亦非今有。為之空華，乃眼病見有。欲除空華，須去眼翳。翳既去已，空華自亡。喻意見生佛者，都是眼翳。眼翳若去，無佛無生。何以故？翳華二法至離於華翳者。此明翳自眼生，華自空有，此二各不相知。若二物相對，謂之相待，此二非相待而有。何以故？華自空生，翳在我眼，即非相待。又復虗空元本無華，亦非待翳而生，只可於翳上尋華，不可於空中而取。蓋空本來不曾生花，但愚者迷自翳之華，取空中華相，如渴鹿見陽焰，謂是水奔之，終非水也。又只如華滅，不識翳消，復更於華滅處云：此華滅後，何時更生？向本是愚，今愚復甚，故云何時更起空華。此翳在眼，但除眼翳，不須問華。但破無明業盡，佛道現前，圓覺自顯，亦不須問今已成佛，何時再作眾生，再起無明。華生華滅，自翳中有，不在虗空。虗空本無華相，亦非起滅。當知凡夫生死，二乘涅槃，此二同於華翳。若大乘菩薩脩圓頓行，以性奪脩，名無作行，皆是性惡法門。直指華翳，生死涅槃，本如來藏，即大圓覺。可謂熱𨫼不留故蚋足，紅爐豈容片雪存，斯之謂歟？

善男子，當知虗空非是暫有，亦非蹔無，況復如來圓覺隨順而為虗空平等本性？

虗空歷劫不變，非乍有乍無也。況圓覺本性與虗空一等，湛然真常，豈有變易？

西蜀復菴暉禪師曰：列子云：天地乃是有形中之最巨者，空中之細物。此謂萬物雖有形狀，不如天地之形最大。若以萬物觀之，則天地為大。若以無邊虗空觀之，則天地未足為大，乃是虗空中之細物爾。何也？謂虗空又包却天地。據他道，道教所談，止此而已。今我佛於楞嚴中說，則又不然。經云：空生大覺中，如海一漚發。謂虛豁無知無覺頑空，生在十方諸佛廣大靈明圓覺妙性之中，如大海中一浮漚，或沉或浮相似。大海即喻妙覺，一漚即喻虛空。是知此說又過於列子之說。故殻法師云：首楞嚴嘆虛空之水，圓覺嗟法性之寬，比之常談，海形牛迹。若以尋常列子之說，比於世尊之說。世尊之說，如海之形，廣大深遠，無窮無盡。列子之說，如牛迹之狹，其淺有限。謂汝等須知外面頑空，乃是世間麤淺之法，尚不同空花蹔起蹔滅，蹔去蹔來。何況諸佛廣大真實常住，隨順圓覺之性，而能與虛空混同一體，無二無別，平等之性。豈有同凡之迷，同二乘之悟，如空花起滅耶？此意明覺性無迷無悟，無染無淨，無去無來，無生無滅，湛然常住，廓爾無私，裏許無一絲毫許是生滅法。永嘉云：火千世界海中漚，一切賢聖如電拂。

四明聰講師曰：此言圓覺之性，無起滅，無去來，非新非故，非迷非悟，非虗非實，亘古今而不遷不變。雖比虗空，取虗空無邊際義，無窮盡義，即非覺性與虗空等。楞嚴云：十方虗空生汝心中，猶如片雲點太清裏。我心者，圓覺妙心也。含裹十方虗空在圓覺妙心內，豈可言蹔有蹔無耶？凡夫生死曰有，二乘涅槃曰無。大圓覺性非有非無，非虗非實，所以不入凡夫生死，不居二乘涅槃。楞嚴又云：淨極光通達，寂照含虗空。與此大同。故云況復如來圓覺平等本性而為虗空。要見圓覺之虗空，非今之虗空。今之虗空屬顯色，非是真空也。

善男子！如銷金鑛，金非銷有。

鑛本是金，因銷而現，非因銷而有；性本是佛，因脩而悟，非因脩而得。

既已成金不重為鑛，經無窮時金性不壞，不應說言本非成就，如來圓覺亦復如是。

鑛已成金，永不變壞，不可謂鑛本非真金也。性已覺悟，永無迷惑，不可謂性本非圓覺也。

西蜀復庵暉禪師曰：此再舉喻也。如人以鑪冶銷去其鑛鎔出真金，金在鑛中須假鎔出。金既出後，金性之體本自有之，又不是因銷而後有。若是因銷方有金者，試將瓦礫土石等銷之，又不見有金，是知此之金性本自有之。既然成金之後，豈更有再作鑛之理？假使經無窮之時，此金性應無改變損壞。楞嚴云：又如金鑛雜於精金，其金一純更不成雜，到此謂之病去藥除鑛銷金見。若如此之時，不當說言此之金性本不成就。上就喻說也。如來圓覺亦復如是，此二句就法合也。意謂十方諸佛已於三祇脩鍊得成正覺，更不再為凡夫也。然剛藏前起三疑，世尊遂以前段空華一喻通答三疑，又以此段金鑛一喻別答第三疑，牒而縱之責無窮過。所以須將金鑛一喻別答第三疑者，蓋第三疑疑諸佛成等正覺之後却再作凡夫，此疑過患甚深，所以別答之。此兩喻如兩服藥相似，脩行人皆要服之。若世尊但用前空華一喻，即令後代眾生闡提撥無因果迷悟之相，便成邪見。若但用金鑛一喻，即令一切眾生本覺性上有染不清淨滯在脩習，以謂自是凡夫未曾脩行，如何是佛？失真常理亦成邪見。又前空華一喻，對治太即病不即不離方處乎中道故也。

四、明聰講師曰：鑛中之金，喻迷中有佛性也。銷成之金，喻悟中佛體也。此二佛性，體雖二而不二，在迷此性不迷，在悟此性亦非悟。蓋此性本來不曾迷悟，故在迷不迷，在悟非悟，故云眾生本來成佛。眾生雖有佛性，如鑛中金，待銷鑛了出鑪後，方復本來真佛性也。眾生本佛，法喻甚齊，但眾生是理成，未是事成，欠緣了二因，莊嚴脩證。在諸佛已成，如入鑪煅成之金，有脩有證，稱法界成，始覺本覺一合，無復分張，如出鑪金，故云不重為鑛也。眾生理雖具，如鑛中金，尚在迷中，謂之在纏如來藏。佛是離鑛之金，謂之出纏如來藏。二如來藏，體性不殊，但分迷悟也。眾生在鑛，佛已成金，又喻氷如鑛中金，金喻氷中水，如湯消氷，氷還成水，不應說言本非成就，花能成果。若不開花，何由生果？未有不花之果，不果之花。今取果義莫究，花因既成，果不重花，如來圓覺亦復如是。

善男子！一切如來妙圓覺心，本無菩提及與涅槃，亦無成佛及不成佛。

圓覺性中，萬法空寂，菩提涅槃等，皆是假名。

無妄輪迴及非輪迴。

妄入輪迴及出輪迴，圓覺性中都無此事。

西蜀復庵暉禪師曰：妙則染而不染，圓者離相，覺者不空，心者常住真實之心。何謂染而不染？此圓覺性，若在佛界之時，即全同諸佛，而圓覺之性不是佛。若在菩薩界時，即全同菩薩，而圓覺之性不是菩薩。乃至若是聲聞、緣覺、天、人、地獄、餓鬼、畜生，即全同天、人、餓鬼、畜生等，而此圓覺性非聲聞、畜生等。此謂染而不染。何謂之圓者離相？謂此圓覺體上，非青黃赤白、陰陽高下、長短方圓、邪正等相。此之謂離相。何謂之覺者不空？謂此圓覺性，不是無知無覺，虗豁斷滅，頑空而裏許，有大智慧光明義、徧照法界義、真實識知義、清淨不變義、常樂我淨義。具足如是，過於？河沙無量無邊功德，一時滿足。此謂之不空也。心者，無像無名，無依無住。細入無間之中，而不可言其小大。包乾象之外，亦不可語其寬。處聖稱真，在凡號俗。如金作器，隨器得名。在指曰鐶，飾臂曰釧。不可以智知，不可以識識。此謂之心也。此是先標十方如來圓覺妙心為宗，下方拂迹也。本無菩提及與涅槃者，謂因地轉煩惱，果上證菩提；因地轉生死，果上證涅槃。此是二轉。依號此名，皆是因妄而得，而圓覺中本無此事。又成佛不成佛，輪迴非輪迴，兩對四隻，皆是對待之法。而覺性之中，亦都無此。若存少見，則迷圓覺。華嚴云：於法若有見，此則未為見。若無有見者，如是乃見佛。圭峯云：靈靈自覺元無物，擾擾他緣盡是空。

四明聰講師曰：楞嚴中富樓那以生滅難如來藏云：清淨本然，云何忽生山河大地？與此金剛藏疑眾生本來成佛，何故復有無明一同如來？答云：一切世界始終生滅，若常住真心，自所證法則無生無滅。故彼經云：我以妙明不生不滅含如來藏，而如來藏唯妙覺明圓照法界。是故於中一為無量、無量為一，小中現大、大中現小，不動道場遍十方界，身含十方無盡虗空，於一毫端現寶王剎，坐微塵裏轉大法輪，滅塵合覺，故發真如妙覺明性。而如來藏本妙圓心不生不滅，即斯之義。今云本無菩提及與涅槃，義理一貫。岳師云：當知用雖萬變，體實無渝。是由天動星迴，辰極鎮居其所；璇璣輪轉，衡軸常執其中。能知此者，則知本無菩提涅槃、成與不成、輪迴及非輪迴，皆歸如來大圓覺海。

善男子，但諸聲聞所圓境界，身心語言皆悉斷滅，終不能至彼之親證所現涅槃。

聲聞者，聞聲教而悟者也。所圓境界者，所悟境界也。以彼所悟境界，雖灰身滅智，亦不能造佛寂滅之妙。

西蜀復庵暉禪師曰：聲聞之人皆於鹿野苑請佛三轉法輪，聞聲悟道，故曰聲聞。三轉法輪者，初曰示轉，二曰勸轉，三曰證轉。初示轉者，佛告云：此是苦，此是集，此是滅，此是道。次勸轉者，此是苦，汝應知；此是集，汝應斷；此是滅，汝應證；此是道，汝應脩。次證轉者，此是苦，我已知；此是集，我已斷；此是滅，我已證；此是道，我已脩。此謂之三轉法輪也。此聲聞之人於音聲中而得開解，聞佛宣說苦集滅道四諦法門，於是悟道。今且將此比較，謂聲聞圓脩有餘涅槃并無餘涅槃之境界，不執四大五蘊妄身并六塵緣影妄心，一切所有為言句皆悉斷滅，無執著之心一向沉空滯寂灰身滅智，如此脩行尚不能造到聲聞親證所現有餘涅槃并無餘涅槃也。有一種聲聞人作如是言：我梵行已立，所作已辦，不受後有，已出三界，已無生死，不妨留此身飛行自在，與一切眾生供養。此謂之證有餘涅槃。所以肇云：餘緣不盡，餘迹不泯，業報猶魂，聖智尚存。又有一種聲聞人，作如是言：我梵行已立，所作已辦，不受後有，已出三界，已無生死，安用此身？於是自放三昧火，焚之歸無。此謂之證無餘涅槃。所以肇云：夫聖人灰身滅智，掃形絕慮，內無機照之勤，外息大患之本，超然與群有永分，渾爾與太虗同體，冥冥長往，莫知所之。問：既是聲聞人，身心語言皆悉斷滅，何故楞嚴經云：如何三有眾生及出世間聲聞、緣覺，以所知心測度如來無上菩提，用世語言入佛知見耶？答：二經意同，但語別爾。蓋二乘人於今經中斷滅所知之心，尚不能證自己之道，豈況楞嚴經中許有所知，用世語言入佛知見，愈不許也。

何況能以有思惟心，測度如來圓覺境界。

西蜀復庵暉禪師曰，前證我空之理，及證我空之智，是聲聞小乘人，如此加功練行，忘情泯迹，脩行尚未能到，豈況凡夫之人。直用前始終生滅，前後有無，聚散起止，種種取捨，未出輪迴，思惟分別，計度識心，便要擬測度量十方諸佛廣大圓覺清淨不思議界中，湛然常住，廓爾無私，亘古亘今，不生不滅，豈可以凡心測度也。若根身器界種子，許第八識緣。若有漏無漏二法及四我，許第七識緣。若三性通內外一切差別之法，許第六識緣。若色聲香味觸，許前五識緣。此圓覺不可思議。若以思惟心學法者，譬如幻刀斫石，若霧染空相似，終不能得。所以圭峯云，百僚尚畏宰相，百姓豈親天子。百僚者，喻聲聞。宰相者，喻所現涅槃。百姓者，喻凡夫思惟妄心。天子者，喻如來圓覺也。古云，自古上聖猶未到，造次凡流那得知。此二段文，謂之舉聲聞之勝，彰凡夫之劣。凡事莫不勝從劣顯，順由逆彰也。

四、明聰講師曰：善男子，但諸聲聞至圓覺境界，此一節經意，只緣金剛藏本論圓覺妙心、大圓鏡智，本無生滅前後有無。因聞上文眾生本來成佛，興起問端，以生滅心法難圓覺不生滅法，吾佛欲打成一片生滅及不生滅。凡夫諸佛，生死涅槃，地獄天堂，皆歸第一義諦。空如來藏，於非相上滿足菩提。空澄雲淨，花咲鳥啼，盡是正法眼藏，涅槃妙心。如是則金剛之所疑，富樓那之所惑，亦並不離見色聞聲。若以色見我，以音聲求我，則行邪道。只為聲色乃口齒之間，無非生滅，如何可極如來圓覺境界？圓覺雖不屬見聞覺如，亦不離見聞覺知。故云：不可以有思惟心而測度之，亦不可以無思惟心而得之。故今文斥聲聞、緣覺所圓境界，只局在身心。經言：不出斷滅之見。肇云：小聖灰身滅智，掃形絕慮，內無機照之勤，外息大患之本，超然與羣有永別，渾爾與太虗同體，冥冥長往，莫知所之。

楞經云：三、有眾生及聲聞、緣覺，以所知心測度如來無上菩提，用世語言入佛知見。

如取螢火燒須彌山，終不能著。

灰身滅智，莫造佛地，況以妄心測度佛境？譬如須彌至高至大，豈可以螢火燒之乎？

以輪迴心生輪迴見，入於如來大寂滅海，終不能至。

以此妄心，生此妄見，入佛寂滅，終不能到。寂滅之義，廣大深妙，故以海喻。

西蜀復庵暉禪師曰：螢火即凡夫思惟妄心。須彌山亦云妙高峯，此喻圓覺。然此山出水八萬四千逾繕那，入水八萬四千逾繕那，又安可用不真之火而擬燎者哉？經云：如人聚集於螢火，欲燒四寶大峯巒，縱使勤勞經累劫，豈能損著一毛端？

楞嚴經云：阿難，汝今云何於中措心？以諸世間戲論名相而得分別。如以手掌撮摩虗空，祇益自勞，虗空云何隨汝執捉？次文法合可見，但寂滅喻圓覺境界也。

是故我說一切菩薩及末世眾生，先斷無始輪迴根本。

佛謂妄念為輪迴本，一切眾生當先斷念。

西蜀復庵暉禪師曰：此勸止息思惟妄心。根即舉喻，喻如樹根也。本即舉法，愛為本也。古云：伐樹不盡根，數數更生樹。斷愛愛不盡，數數得生苦。

四、明聰講師曰：螢火譬小聖之智。聲聞、緣覺，約惑斷見思，初證真諦理。小乘涅槃所見佛，只丈六之身，窮盡八萬大劫。若望極聖之智，不啻螢火。況螢光非火，是光尚不能照身，又安能燒物？須彌之大，螢光之小，難能可知也。小聖雖斷分段生死，更有變易生死，亦是輪迴心。以生滅輪迴心，終不能至如來寂滅海。等覺後心，四十二品無明斷盡，入妙覺位，如十五夜月，更無斜光。大覺之智，智極於斯。無始輪迴根本者，始必對終。無明終者，終盡也。至此妙覺根本無明盡矣，永無生死，遍法界，證一切清淨。故云：三賢十聖住果報，唯佛一人居淨土。

善男子！有作思惟：從有心起，皆是六塵妄想緣氣，非實心體已如空華。用此思惟辯於佛境，猶如空華復結空果，展轉妄想無有是處。

六塵者，色聲香味觸法也。緣氣者，虗妄色心，從緣而現者也。此心已如空華，本不曾有。況以此心辨別圓覺，何異望空華之結實也。

西蜀復庵暉禪師曰：有作思惟者，即再顯前始終生滅，前後有無，聚散起止，種種取捨，思惟計度之心。此心從第六意識上起。問：何故有此識心耶？答：為因有色聲香味觸法六塵之法，遂牽引起中間能攀緣分別之心。此心乃是真心上起一分緣慮影像。妄心如水上之泡，如鏡中像，如空中之華。此心常與真心氣分契合。所以楞嚴會上，慶喜執心而無據，直得七處茫然。此並不是真實之心體，一似空中之華。且空中華是實是虗耶？只此自是一重妄想。而脩行之者，又不知覺悟，却用此思惟妄心，要求辨別明了十方諸佛廣大圓覺不思議境界，却是兩重妄想。如見空華，已是不是，又見結果，又是一重妄想。如此展轉相依，一時錯了，有甚是處？所以楞嚴經云：汝等皆是迷中倍人。又云：觀相無妄，無可指陳，猶邀空華，復結空果。誠哉是言，得不銘心者哉！

四明聰講師曰：法華云：是法非思量分別之所能解。有思惟心，即是分別心也。分別心，即六塵緣影。阿難認之為心，佛咄叱之：此非汝心，此是法塵分別影事。如此心病，只在一有字。不合存有心，便落思惟；若無心，即無思惟。行法云：觀心無心，法不住法。又云：我心自空，罪福無主。起信云：離念相者，等虗空界，無所不徧。法界一相，即是如來平等法身。空得盡處，方曰離念。非如木石之無心，頑然之無性。須知現前心識，更不須改變，別有新識心為離念。但於日用中，無我、無人、無眾生、無壽者，四見既無，五蘊消落，四大不拘，將誰緣六塵影？凡有一毫之相，皆是虗妄。若見非相，即見如來。非相者，非凡夫生死相，非聲聞涅槃相，非有非無相，是名實相。到此魔界如、佛界如，一如無二如。如此空華空果，皆歸佛果；有性無性，齊成佛道。

古人云：

江谷春風吹不起， 鷓鴣啼在深花裏。三級浪高魚化龍， 癡人猶戽野塘水。

善男子，虗妄浮心多諸巧見，不能成就圓覺方便。

妄心巧見，障圓覺故。

西蜀復庵暉禪師曰：此指金剛藏前三疑，皆是無量劫來熏習顛倒，病想分別，虗浮不實，特地生出巧偽之見，終不得斷障遣疑，證入成就十方諸佛廣大圓覺方便之法門也。

如是分別，非為正問。

前之三問：佛始曰善哉者，美其起教；終曰非正者，顯其實理。

西蜀復庵暉禪師曰：此結三疑，謂於佛法中不是真正當理之問也。

四明聰講師曰：即今見前日用念起者，此是虗妄浮心。此念不實，為之浮心；橫生是非，為之巧見。一念嗔心起，百萬障門開；一念菩提心，佛道即可成。十善菩薩發大心，長別三界苦輪海。龍女，一念善心相應，心純是法，女便為男，凡即成聖，往南方成佛善里；惡心謗佛見，生身陷地獄。古之所謂天堂地獄門相對，只在人心一念中。若起顛倒心，生於巧見，終不能成圓覺。盖圓覺如美玉，瑕不能染；圓覺清淨，穢不能入；圓覺真實，虗妄不入。又須知圓覺之性，即三千具德之生，亦包藏一切善惡。楞嚴云：即如來藏，元明心妙。即心即空，即地即水，即風即大；即眼即耳鼻舌身意，即色聲香味觸法，即眼識界如是乃至即意識界，即明無明明無明盡，如是乃至即老即死即老死盡，即苦即集即滅即道，即智即得即檀那即尸羅，如是乃至即常即樂即我即淨，以是俱即世出世間，即如來藏妙明心元，離即離非是即非即，如何以所知心測度如來無上菩提，用世間語言入佛知見？譬如琴瑟箜篌琵琶，雖有妙音，若非妙指終不能發。汝與眾生亦復如是，寶覺真心各各圓滿，如我按指海印發光。汝暫舉心塵寂先起，不能成就圓覺方便者，說著圓覺亦是方便。一大藏教皆方便門，所以法華經謂之開方便門示真實相。且道如何是諸法實相？古人誦法華偈，至諸法從本來，常自寂滅相，忽然發悟，有云：春暖百花紅，鷓鴣啼柳上。非為正問，正是結斥。

爾時，世尊欲重宣此義，而說偈言：

金剛藏當知， 如來寂滅性， 未曾有終始，若以輪迴心， 思惟即旋復， 但至輪迴際。不能入佛海。 譬如銷金鑛， 金非銷故有，雖復本來金， 終以銷成就。 一成真金體。不復重為鑛。 生死與涅槃， 凡夫及諸佛，同為空華相。 思惟猶幻化， 何況詰虗妄。若能了此心， 然後求圓覺。

西蜀復庵暉禪師曰：偈云：譬如銷金鑛，金非銷故有。此二句說本有之法，對治有脩執。雖復本來金，終以銷成就。此二句對治無脩執。思惟猶幻化，此頌長行中有作思惟，從有心起至已如空華。何況詰虗妄，此頌用此思惟辨於佛境，謂前思惟之心自是虗妄幻化，豈況又將此虗妄之心詰辨分別圓覺境界，如是分別展轉不是者也。

四明聰講師曰：長行中已是窮理盡性，至重頌如析竹，皆迎刃而解，不復雪上加霜。且夫金剛藏是夢中人，釋迦老子又於夢中說夢，忽被無心道人一時驚破其夢，元來總是如幻三昧夢中佛事。

唐圭峰定慧禪師宗密，頌金剛藏菩薩章曰：

金剛執難聖凡身， 本悟緣何有妄因。三問連環分別見， 諸門開喻性元真。空華起滅元由妄， 金鑛銷融水絕塵。若要測量圓覺海， 入思惟地倍沉淪。

金剛藏菩薩章終四