---
title: "楞嚴經直指 · No. 291-C 首楞嚴直指總論"
description: "楞嚴經直指是明代高僧憨山德清所著的重要佛教注疏。憨山大师身处晚明佛教复兴时期，其疏解以直指人心见性成佛为宗旨，系统阐释《楞严经》的如来藏思想、修行次第与禅观法要。此注融合教相与观行，深入剖析五阴魔境等核心教义，被誉为开悟楞严的钥匙。在佛教史上具有极高权威性，是研究楞严哲学与实修的重要典籍，对汉传佛教义学发展影响深远。"
url: "https://rushiwowen.co/en/r/cmex1sdrn0er8jp04xub3xexl"
---

### No. 291-C首楞嚴直指總論

> Direct Pointing to the Śūraṅgama Sūtra: General Introduction

丹霞沙門　釋天然圅昰　造

> Danxia Shamen Shi Tianran Hanshi, Compiled

威音王以前，無佛名，無眾生名。此時正是道，祇是無人覺知。大哉斯語，可謂揭光明于重晝，歎浩淼于全潮。悟即醍醐，迷仍毒藥。所以掩室摩竭，杜口毗耶。豈惟真機絕待，實乃至道難言。菩提敷座，便欲示般涅槃。雙樹披胷，復言不說一字。前後斯旨，首尾全提。十二部中，真實皆為方便。三時五教，權小盡攝妙圓。法界何知，同覺迷而終始。智光自鑑，含真妄以圓常。從上以來，于今猶是。鼓萬靈之出入，而不與聖人同憂。窮三藏之指歸，要難明百姓之事。本自不迷，何當更悟。指爾𦦨為菩提，徒興獨尊之見。還涅槃於生死，誰識大覺之心。須知妄旋不覺，始信妙即無明。會三世于剎那，融十方于當念。此中最難泯合，動念即涉塵沙。自信已是移時，任運翻同罔象。凡庸日用，乃上哲之措心。愚外有無，悉至人所結舌。動亦匪妄，性智本自澄然。真竟何歸，虗空同于寂照。尚非劫外，孰謂今時。真如無性，明昧所以隨緣。生滅由心，能所因之互現。從一真界，妄見自他。于如幻門，別成心色。六塵逼塞，動靜兩緣。五陰堅凝，賢愚各執。從眼門入，名之曰色。從耳門入，名之曰聲。鼻舌身意，各自分司。香味觸法，更相容現。根塵何異，分別亦常。乃惑亂之我境我心，即聖神之真智真理。如斯差別，要須一回共坐。如來道場，恆終身而弗覺。誰示塵勞境界，啟眾昧以同歸。生死相續，首曰婬心。分別妄緣，良由見性。性本非見，寄根以明；心不是婬，因色所蔽。見色心昏，見相心發，同此心目，勝劣攸分。因心有想，達想即心，豈有暫常？覺迷遂別，知流轉之所自；心境豈殊？識常住之恆然。見聞不易，七處徵窮，多聞何益？面門光晃，示根性各各圓明；世界合開，表身土重重攝入。身心本無廣狹，體用似有滯圓，良由二種之根本弗明，遂使能推之離塵無體。是以現前之見相可辨，黑暗之心眼仍迷。燈能顯色，如是見者，是眼非燈；眼能顯色，如是見性，是心非眼。始信心本常住，眼有虧全，住名主人，不住名客。亦猶空本澄寂，塵自動搖，心性真空，生滅從念。豈不知念為所緣，猶未明心必不滅？蓋以久在迷中，心已成想，以想緣心，心同想謝，離想徵見，見露想窮。故分別之餘，猶留根性，以待發明。雖對現云暫，更歷陳年，亦如現在觀身遷謝，念念不停，觀河宛然，童耄無異。對境曉了，匪落思惟，回憶分明，豈勞誦習？故知眾生佛性，只在目前，忍見如來涅槃，瞥入心念？乘分別之弗及，指現量于當時，暫爾回頭，曠劫如昨。更窮顛倒所在，以究遺失之由，始知見聞之性，惑于色空，不可言悟，而不生滅心，仍居身內，豈得非迷？一臂無殊，各稱倒正，全潮已錯，誰論浮漚？于此不覺，妄意承當，則常住心地，但為所悟，而現領法音，祇是能緣。能緣之分別，既無自性，則所悟之心性，必有所還。豈知八種差別，盡屬世間；而八種見精，終非汝外。前塵是物，汝見非他。知覺不雜于無情，我汝仍分于隔體。各自徧周，見中豈分內外；亦無斷續，空體不定方圓。說理極其詳明，語證猶存分量。若指所悟為是，必以能緣為非。是非歷然，物我難化。物中徵見，先絕所悟之心；是盡無非，又窮能悟之識。大道無私，非二乘之可議；三摩自住，須大智以能言。華相本空，菩提悉徧。是非俱遣，但一文殊；一二兩亡，孤懸妙覺。苟非深徹法源，鮮不惑為神我；更若徘徊四種，將復誤作因緣。第一義諦，即在世間諸相之中。但一發明，當無別事。四義成就，迥出明暗通塞之外。若能見見，頓證菩提。欲知見所由悟，當識見所由生。見本性真，境從妄得。由妄見境，遂使明妙局于根中；知心無妄，頓令見精超于塵外。別業喻根，同分約器。根迷既豁，如赤眚之忽消；器量本空，若圓影之非故。真智無見，真理無塵。目見從今，見緣依昔。十方國土，盡是妙明；當處見聞，何曾虗妄？如來藏中，陰入皆真；真如性內，處界元實。性色真空，乃至覺明真識，本然周徧，亦隨眾生所知，從此發明，得未曾有。自信心精無外，不在身中；反觀十界依空，含裹心內。恩切歸元之感，願深同體之悲。已獲法身，希除細惑。人法之分別易捐，俱生之伏眠難見。猶須他請，以釋同疑。清淨忽生，知覺明之妄立；同異互見，起含識之有為。世界既成，眾生流變。因緣各遘，業果相尋。在覺明起滅之內，如陽𦦨翻波；處性覺妙明之中，似太虗常寂。悟元不藉，須信眾生之覺性常如；迷豈有因，誰謂妙空之世界猶在。日明雲暗，風動霽澄。虗空不動，諸相互流。觀性元真，觀相元妄。合妄成相，合性全真。真則惟妙覺明，一切皆非；真則隨緣周徧，一切皆即。由是應俗應真，現凡現聖。大覺之赴感恆周，羣生之當念自滿。全憑妙指，發本真音。破經卷于一塵，同海光而普印。始信妙覺本圓，無因自妄。必使狂性忽歇，勝淨元周。了性空而不住生死，悟緣起而不住涅槃。三種相續，猶在夢中。一念熏修，暫出纏外。是皆不可功用而得，豈更復以戲論而成。所以發覺初心，先觀因地，後當審除。此發明之見聞覺知，即究竟之常樂我淨。但能審擇生死，便可遠契涅槃。不隨虗妄，任運靜深。現前清水，無俟去泥。畢至到源，豈踰純淨。惟是迷中之根性無知，緣塵生識；悟後之結處宜辨，討賊尋媒。障分別于初心，融種習于後智。猶稱方便，未擬圓修。解六同一，黏脫俱旋。除器觀空，同異頓撤。知妙圓中之黏湛忽然，則勝義根之清淨原在。暗明由見，迷妄乃昏。根知非塵，不循自脫。七種之體性堅凝，何待杵音始驗；六門之知覺常妙，豈為寤寐所殊。妙性本淨，明妄當知。解應結心，根塵無咎。性憑淨力，理行相成。擇根境之圓滯，借鑑羣機。悟直捷于修持，頓超權學。一切色法，皆聚于目。昔從見昏者，今從見悟。十方音聲，悉達于聞。不為耳礙者，還以耳旋。旋聞歸覺，頓轉不住之機。空覺極圓，誰解現前之寂。此觀音本證，已獲圓通。文殊選根，首稱方便。揀二十四聖，指三世一門。依悟圓修，決定惟二。循修起悟，無漏有三。行無虗假，斷愛見之魔。心直如絃，成真因之地。現業易制，自行可違。宿習難除，猶假神力。是以道場建立，加被憑他。然而章句妙微，契會由自。十方諸佛，從此出生。後世修行，不起于座。若欲發初乾慧地，畢竟先由漸次進增。更期滿五十五心，然後圓成果地修證。是為廣垂修範，捨此即涉邪途。苟得直捷悟明，亦自默符正觀。靡有三業未清，六根未淨，可作人天楷模。即此十因不涉，六報不交，寧免禪那差互。所以純情入地，祇由一念之差。即或純想升天，須知報滿仍墜。研窮心識，極于四空。放蕩沈迷，成于阿鼻。佛性流轉，隨念升沈。妄情匪他，如手反覆。但能識本自心，不循知見。便可隨順覺性，頓了聖情。三摩地中，得失俱泯。五陰盡處，境界不留。由初至終，從凡入聖。循顧所悟，不踰初心。非法眼之能窺，豈天魔之得便。若祇依教進修，由戒入定。苟不隨時自覺，未免因勝生心。著境便落邪思，動念即為魔攝。至于生滅已滅，識性現前，誤作菩提，亡失知見，別成諸論，不究妙圓。即使定性聲聞，未許見性，得少獨覺，遠背涅槃。所以不由積累，直下心開，與此遞歷深禪，循致識破，同名乾慧，頓入金剛。彼由悟修，此乃修悟。修悟者，先行布而後圓融；悟修者，先圓融而後行布。悟則俱悟，互有異同；修則俱修，且分難易。頓悟者，理虞差別；漸修者，事涉淆訛。理之差別，乃在悟之失真；事之淆訛，常恐修多岐路。是以見性離塵，超分別而隨緣自在；真心無妄，出是非以妙慧莊嚴。悟既精詳，修應圓脫。行以理印，差別之義無虧；理以行嚴，根本之門靡踰。陰銷次第，豈閡圓融？因界分明，不淪偏證。本覺淨心，初無塵垢；妄想計度，始現色心。色因空有，觸以離知，記非忘無，生豈滅盡？即使生滅已旋于湛中，入合彌彰于識際，故行陰雖盡，覺心難圓。二乘既誤入于無為，初心猶錯擬乎即色。悟理未圓，纔趨解脫之門，適已成于厭境；迷情不盡，侈言非道之行，究必底於撥無。萬法雖空，一真何住？三界之心已絕，現行豈濫俱生？千聖之眼既超，無身恐妨有事。所以同時啐啄，須還作家；無著真宗，未稱尊貴。此經示墮，要先蕩其識心；終至圓修，亦即蠲夫聖解。行於異類，始許同廛。誰非見者？誰非聞者？眼見非色，耳聞非聲。全體大用，攝今古于當途；泯智絕愚，齊物我于劫外。猶屬指蹤，未當真詣。默而成之，不得其眹；神而明之，存乎其人。

> Before the time of King Vairocana, there was no name for Buddha, no name for sentient beings. At that very moment, it was the Way itself—only there was no one aware of it. How profound these words are! They could be said to lift the light into the heavy daylight, to praise the vastness within the full tide. To awaken to it is like tasting the finest cream; to be deluded by it is still like poison. Therefore, the room was sealed in Magadha, and silence was kept in Vaiśālī. Was it merely that the true principle transcends all relativity? Indeed, the ultimate Way is difficult to express. When the Bodhi seat was spread, it was to show Nirvāṇa. When the twin trees bared their hearts, it was again said that not a single word was spoken. This meaning, from beginning to end, is wholly presented. Within the twelve divisions of the canon, all that is real is also skillful means. The three periods and five teachings—all provisional and lesser vehicles are ultimately encompassed within the wondrous and complete. What does the Dharma-realm know? It shares in awakening and delusion from start to finish. The light of wisdom reflects itself, containing both truth and falsehood in perfect constancy. From ancient times until now, it has always been so. It drums the coming and going of the ten thousand spirits, yet does not share the sage’s concerns. Exhausting the pointers of the three baskets, one still finds it hard to clarify the affairs of ordinary people. Originally, there is no delusion—so what need is there for awakening? To point to that flame and call it Bodhi only gives rise to a view of solitary supremacy. To return Nirvāṇa to birth and death—who recognizes the heart of great awakening? One must know that deluded rotation is non-awareness, and only then believe that the wondrous is precisely ignorance. To gather the three times within an instant, to merge the ten directions within the present thought—herein lies the greatest difficulty of blending; the slightest stirring of thought involves countless dust motes. Believing one has already shifted with the times, letting things take their course still ends up like a mirage. The daily activities of ordinary people are precisely where the wise set their minds. The existence and non-existence of fools and outsiders are exactly what the ultimate person refrains from speaking about. Movement is also not false; the nature of wisdom is originally clear and still. Where does truth ultimately return? Emptiness is identical with serene illumination. It is not even beyond the kalpas—who can say it belongs to the present moment? True Suchness has no nature; brightness and dimness therefore follow conditions. Birth and extinction arise from the mind; subject and object thereby mutually appear. From the one true realm, deluded views of self and other arise. Within the gate of illusion, mind and form separately congeal. The six dusts press and obstruct, with movement and stillness as two conditions. The five aggregates solidify firmly; the wise and foolish each grasp their own. Entering through the eye gate, it is called form. Entering through the ear gate, it is called sound. Nose, tongue, body, and mind each have their separate functions. Smells, tastes, touches, and dharmas further accommodate and appear. How are sense faculties and objects different? Discrimination is also constant. That which is the confused realm of self and mind is precisely the true wisdom and truth of sages and spirits. Such distinctions require a time of sitting together. In the Tathāgata’s place of enlightenment, one may spend a whole lifetime without realizing it. Who points out the realm of toil and dust, to open the shared blindness and guide all to the same return? The continuity of birth and death begins with the lustful mind. The deluded conditions of discrimination truly arise from the nature of seeing. The nature is originally not seeing; it relies on the faculties to become clear. The mind is not lust; it is obscured because of form. Seeing form, the mind becomes dim; seeing appearance, the mind arises. The same mind and eye, yet superiority and inferiority are divided. Because there is mind, there is thought; to penetrate thought is to reach mind. How can there be temporary or permanent? Awakening and delusion thereby differ. Knowing the source of cyclic existence—how are mind and realm different? Recognizing the constancy of abiding—seeing and hearing do not change. The seven locations are exhaustively investigated—what benefit is much learning? The light at the face gate shows each sense faculty’s nature is perfectly bright. The closing and opening of the world reveals the body and land being encompassed layer upon layer. Body and mind originally have no breadth or narrowness; essence and function seem to have stagnation and perfection. Truly, because the two kinds of root are not understood, the ability to infer becomes separated from dust and lacks substance. Therefore, the visible appearances before one can be discerned, but the dark mind’s eye remains deluded. A lamp can reveal form; one who sees thus does so with the eye, not the lamp. The eye can reveal form; the nature that sees thus is the mind, not the eye. Only then can one believe the mind is originally ever-abiding, while the eye has deficiency and wholeness. Abiding is called the host; non-abiding is called the guest. It is also like space, originally clear and still, while dust moves of itself. The mind’s nature is true emptiness; birth and extinction follow thought. How can one not know that thought is the object-conditioned, yet still fail to understand that the mind certainly does not perish? It is because of long dwelling in delusion that the mind has become thought. Using thought to condition the mind, the mind perishes along with thought. Separating from thought to investigate seeing, seeing is revealed when thought is exhausted. Therefore, after discrimination, the faculty nature still remains, awaiting discovery. Though facing the present is said to be temporary, passing through years is also like observing the body’s changes now—thought-moments never cease. Observing the river, it appears the same, no different from childhood to old age. Understanding objects clearly does not fall into thinking. Recalling distinctly—why labor over study? Therefore, know that the Buddha-nature of sentient beings is right before your eyes. How can one bear to see the Tathāgata’s Nirvāṇa flash into the mind’s thoughts? Riding on discrimination’s inability to reach, pointing to present awareness at that moment—just turn your head briefly, and vast kalpas are like yesterday. Further investigate where inversion lies, to trace the cause of loss. Only then know that the nature of seeing and hearing is confused by form and emptiness. One cannot speak of awakening, yet the non-birth-and-extinction mind still dwells within the body—how can this not be delusion? One arm is no different; each is called inverted or correct. The whole tide is already mistaken—who discusses the floating foam? Not realizing this, one presumptuously assumes it, then the ever-abiding mind-ground merely becomes the object of awakening, while the presently received Dharma-sound is only the conditioning subject. The subject’s discrimination, having no self-nature, means the awakened mind-nature must have something to return to. Who knows that the eight kinds of distinctions all belong to the worldly, while the eight kinds of seeing-essence are ultimately not outside you? The former dust is an object; your seeing is not another. Awareness does not mix with the inanimate; self and you are still divided by separate bodies. Each pervades everywhere—how can seeing be divided into inner and outer? There is also no interruption; the empty essence is not fixed as square or round. Explaining principle reaches extreme detail, yet speaking of realization still retains measure. If you point to the awakened as correct, you must take the conditioning as incorrect. Correct and incorrect are clearly distinct; object and self are hard to transform. Investigating seeing within objects first cuts off the awakened mind. When the correct is exhausted and incorrect gone, then exhaust the conditioning consciousness. The great Way is selfless, not something the two vehicles can discuss. Samādhi abides of itself; it requires great wisdom to speak of it. The flower’s appearance is originally empty; Bodhi pervades everywhere. Correct and incorrect both discarded—only one Mañjuśrī. One and two both gone—alone hangs the wondrous enlightenment. Unless one deeply penetrates the source of Dharma, few are not confused into a substantial self. If further lingering among the four kinds, one will again mistake it for conditioned arising. The ultimate meaning is right within the various appearances of the world. Once discovered, there should be no other matter. The four meanings accomplished, one transcends bright, dark, obstructed, and open. If able to see seeing, instantly realize Bodhi. To know from what seeing awakens, one should recognize from what seeing arises. Seeing’s fundamental nature is true; objects are obtained from delusion. Because of deluded seeing of objects, the bright and wondrous becomes confined within the faculties. Knowing the mind is without delusion instantly causes the seeing-essence to transcend the dust. Individual karma is likened to faculties; shared karma is likened to vessels. When the confusion of faculties is suddenly cleared, it is like a red film suddenly vanishing. The vessel’s measure is originally empty, like a circular reflection not being the original. True wisdom has no seeing; true principle has no dust. Eye-seeing is from now; seeing’s conditions rely on the past. The ten-direction lands are all wondrous brightness. The seeing and hearing of the present place—how could it ever be false? Within the Tathāgata store, the aggregates and entrances are all true. Within the nature of True Suchness, the realms and elements are originally real. The nature of form is true emptiness, up to awareness and brightness being true consciousness. Originally pervading everywhere, it also follows what sentient beings know. From this discovery, obtain what was never had before. Confidently knowing the mind-essence has no outside, it is not within the body. Reflecting, the ten realms rely on space, yet are contained within the mind. Deeply feeling the kindness of returning to the source, earnestly wishing for the compassion of shared embodiment. Having attained the Dharma-body, one hopes to eliminate subtle doubts. The discrimination of person and Dharma is easy to relinquish; the latent sleep of innate afflictions is hard to see. Still requiring another’s request to resolve shared doubts. Purity suddenly arises—know that awareness-brightness is falsely established. Sameness and difference mutually appear—giving rise to the conditioned existence of sentient beings. The world being formed, sentient beings flow and change. Conditions each meet; karma and fruit follow one another. Within the arising and ceasing of awareness-brightness, it is like a flame churning waves. Dwelling within the nature of awareness’s wondrous brightness, it is like great emptiness, constantly still. Awakening to the source requires no reliance; one must believe sentient beings’ awakening-nature is always thus. Delusion—does it have a cause? Who says the wondrous empty world still exists? Sun bright, clouds dark; wind moves, sky clears. Emptiness does not move; all appearances flow. Observing the nature, it is originally true; observing appearances, they are originally false. Combining falseness forms appearances; combining nature is wholly true. Truth is only wondrous enlightenment-brightness; all is not. Truth is following conditions, pervading everywhere; all is precisely it. Therefore, responding to convention, responding to truth; appearing as ordinary, appearing as sage. The great awakening’s response to conditions is always complete; sentient beings’ present thought is itself fulfilled. Entirely relying on the wondrous finger, the original true sound is emitted. Shattering the scripture scroll within a single dust mote, it is the same as the ocean’s light universally imprinting. Only then believe the wondrous enlightenment is originally perfect; without cause, delusion arises by itself. One must cause the wild nature to suddenly cease; the supreme purity is originally complete. Thoroughly understanding the emptiness of nature, one does not dwell in birth and death. Awakening to dependent arising, one does not dwell in Nirvāṇa. The three kinds of continuity are still within a dream. A single thought of cultivation temporarily emerges from entanglement. These cannot be attained through effort; how much less through frivolous debate. Therefore, when first arousing the resolve, first contemplate the causal ground, later carefully eliminate. This discovered seeing, hearing, awareness, and knowing is precisely the ultimate constant, bliss, self, and purity. Simply able to carefully discern birth and death, one can then distantly accord with Nirvāṇa. Not following falseness, letting things take their course in deep stillness. The clear water before you requires no removal of mud. Ultimately reaching the source, how could it surpass pure cleanliness? Only, the deluded faculty-nature is unknowing, conditioning dust to produce consciousness. After awakening, the knots should be discerned; seek the thief, find the go-between. Obstruct discrimination at the initial resolve; blend habitual seeds within later wisdom. Still called skillful means, not yet considered perfect cultivation. Understanding the six as one, sticking and detachment both revolve. Removing the vessel to observe space, sameness and difference instantly vanish. Knowing the sticking to clarity within the wondrous circle is sudden, then the purity of the supreme sense faculty is originally present. Dark and bright depend on seeing; delusion and falseness cause dimness. The faculty’s knowing is not dust; not following, it naturally detaches. The seven kinds of substance-nature are solid and congealed—why wait for the pestle’s sound to verify? The six gates’ awareness is constantly wondrous—how could it differ between waking and sleeping? The wondrous nature is originally pure; bright delusion should be known. Understanding should resolve the knotted mind; faculties and objects are without fault. Nature relies on pure power; principle and practice mutually complete. Selecting the perfection or stagnation of faculties and objects, using the mirror of all capacities. Awakening to directness in cultivation, instantly transcending provisional teachings. All form dharmas gather at the eye. What formerly caused confusion through seeing now causes awakening through seeing. The ten directions’ sounds all reach hearing. Not obstructed by the ear, one also uses the ear to revolve. Revolving hearing back to awareness, instantly turning the mechanism of non-abiding. Empty awareness perfectly complete—who understands the stillness before you? This is Guanyin’s original realization, already attaining perfect penetration. Mañjuśrī selects the faculties, first praising skillful means. Choosing among the twenty-four sages, pointing to the one gate of the three times. Relying on awakening to cultivate perfectly, the decision is only two. Following cultivation to arouse awakening, there are three kinds of outflow-free. Practice without falsity, cutting off the demons of craving and views. The mind straight as a bowstring, accomplishing the ground of true cause. Present karma is easy to control; one’s own actions can be followed. Past habits are hard to remove, still relying on spiritual power. Therefore, the place of practice is established; blessings rely on others. Yet the subtle wonders of the verses, accord and realization come from oneself. The ten-direction Buddhas are born from this. Practitioners of later ages do not arise from their seats. If wishing to first arouse the dry wisdom ground, after all, one must gradually progress and increase. Further hoping to complete the fifty-five minds, then perfectly accomplish the fruit-ground cultivation and realization. This is broadly bestowing models of practice; abandoning this is to tread heterodox paths. If one directly awakens and understands, it also silently accords with correct contemplation. There are no cases of the three karmas not purified, the six faculties not cleansed, yet becoming models for humans and gods. Even if these ten causes are not involved, the six retributions not intermingled, how can one avoid discrepancies in meditation? Therefore, pure emotion entering the hells is only due to a single thought’s deviation. Even if pure thought ascends to heavens, one must know that when the retribution is exhausted, one still falls. Investigating the mind-consciousness to the extreme of the four emptinesses. Indulging and sinking into confusion, one becomes an Avīci being. Buddha-nature flows and turns, following thoughts to rise and sink. Deluded emotions are not other—like a hand turning over. Simply able to recognize the original self-mind, not following knowledge and views. Then one can accord with the awakening-nature, instantly understand the sage’s condition. Within Samādhi, gain and loss are both extinguished. At the exhaustion of the five aggregates, states leave no trace. From beginning to end, from ordinary to sage. Looking back at what was awakened, it does not exceed the initial resolve. Not something the Dharma-eye can spy; how could Māra find an opening? If only relying on the teachings to advance in cultivation, entering Samādhi through precepts. If not constantly self-aware, one will inevitably give rise to mind because of superiority. Clinging to states falls into wrong thinking; stirring a thought is captured by Māra. As for birth and extinction already extinguished, the consciousness-nature appears before you. Mistaking it for Bodhi, losing knowledge and views, forming various theories, not investigating the wondrous perfection. Even fixed-nature Śrāvakas are not allowed to see the nature; attaining a little as a Pratyekabuddha, far背离 Nirvāṇa. Therefore, not through accumulation, directly the mind opens, and with this progressively passing through deep meditations, eventually seeing through consciousness, both are named dry wisdom, instantly entering the vajra-like stage. That one awakens through cultivation; this one cultivates through awakening. Cultivating through awakening: first practice steps, later perfect fusion. Awakening through cultivation: first perfect fusion, later practice steps. Awakening, both awaken, yet with differences. Cultivating, both cultivate, and with difficulty and ease. Sudden awakening: principle fears deviation. Gradual cultivation: matters involve confusion. Principle’s deviation lies in awakening losing the true. Matters’ confusion often fears cultivation taking many forks. Therefore, seeing the nature apart from dust transcends discrimination and accords with conditions freely. The true mind without falseness emerges from right and wrong, adorned with wondrous wisdom. Awakening being precise and detailed, cultivation should be perfectly free. Practice sealed by principle, the meaning of difference is not lacking. Principle adorned by practice, the fundamental gate is not overstepped. The aggregates dissolving in sequence—how could it hinder perfect fusion? Causes and realms clearly distinct—not falling into partial realization. The originally enlightened pure mind initially has no dust or defilement. Deluded thinking and reckoning first appear as form and mind. Form exists because of emptiness; contact is known because of separation. Remembering is not forgetting nothing; birth—how could it be extinction exhausted? Even if birth and extinction already revolve within clarity, entering union becomes more evident at the consciousness’s edge. Therefore, though the activity aggregate is exhausted, the enlightened mind is hard to perfect. The two vehicles already mistakenly enter the unconditioned; the initial resolve still wrongly equates it with form. Awakening to principle not yet perfect, just heading for the gate of liberation, one has already formed aversion to objects. Deluded emotions not exhausted, boasting of non-path actions, ultimately ends in denial. The ten thousand dharmas are empty—where does the one true abide? The mind of the three realms already cut off—how could present activity mix with the innate? The eye of a thousand sages already transcended—no body, yet fearing to hinder having affairs. Therefore, simultaneous pecking and hatching requires returning to the adept. Non-attachment to the true principle is not called noble. This scripture shows falling, first to sweep away the consciousness-mind. Finally reaching perfect cultivation, it also removes sage’s understanding. Acting among different kinds, only then permitted to share the dust. Who is not the seer? Who is not the hearer? Eye sees, not form; ear hears, not sound. The whole substance, great function, gathers past and present on the present path. Extinguishing wisdom, cutting off foolishness, equalizing self and object beyond the kalpas. Still belongs to pointing out the trail, not yet the true arrival. Silent and accomplishing it, not obtaining its trace. Spirit-like and illuminating it—it rests with the person.

首楞嚴直指總論終

> The Direct Pointing to the Śūraṅgama Sūtra: General Discussion