六卷
Six Volumes
觀音將陳所證，追敘於無量恒沙劫前之事者，密顯性本圓通且真常也。有佛出世名觀世音者，所師為圓通之師，師資名同古今一道也。觀即如幻金剛觀察，世音謂十界音聲，惟音可觀乃謂圓通。從聞思修入三摩地者，稟師之教諦審損益，故得證入也。當機固稱多聞，曾未及此，特以是啟之。初於聞中入流亡所者，凡夫耳根發識為聞，聞識奔境為流，今觀音觀聽反入，故曰入流。能滅音圓聞，故曰亡所。上所指聲塵，下所指入流，以流內伏外塵自銷，故曰所入即寂。動靜二相了然不生，如是漸增。聞所聞盡者，以獲妙妙聞心、心精遺聞，故得曰盡，即前云此根初解先得人空也。覺有盡聞之盡，是亦不盡，故曰盡聞不住。覺所覺空，即空性圓明成法解脫也，空覺極圓。空所空滅者，即空覺之空亦空，所謂俱空不生也。生滅者，外塵內根及以識心諸有惑業，皆名生滅之法，今悉空空，故曰既滅。以既滅則不復更滅，故曰寂滅。彌滅彌顯，是曰現前。彌超彌同，故上合十方諸佛本妙覺心，與佛如來同一慈力，以三十二應入諸國土；下合十方一切六道眾生，與諸眾生同一悲仰，施十四無畏，福被眾生，及現眾多玅容，能說無邊神呪，斯皆亡所遺聞，朗徹廓照所致。結云：佛問圓通，我從圓照三昧，緣心自在，因入流相，得三摩地，成就菩提，斯為第一。或疑三十二應菩薩却現佛身，十四無畏沈迷即離苦惱，身心含廣莫之法界，作用現眾多之手眼，皆為表法，曾無實證。噫！斯非自生障礙，蔑彼圓通者耶？當知觀音為正法明如來，何獨泥對揚之跡？眾生能感應道交，奚難離幻妄之苦？俛仰再撫於四海，且為緣慮之知；身心互徧於十方，始是遺聞之玅。魚之成龍，頭角遂異；人之登聖，手眼固神。毋自望洋拘墟，請事入流亡所，仍藉大悲光耀，一示本來面目，始信聖言聖證，未之或欺也。然諸聖既陳圓通，而釋尊五體放光，遠灌微塵如來，微塵如來亦於五體同放寶光，來灌佛頂者，葢表淨極光通，極果所同也。彼界此土，菩薩羅漢，光亦灌頂者，表因果互融，所陳所證，一一無上也。林木池沼，皆演法音，寶光相羅，如寶絲網者，信山河大地，無非如來藏，無非妙莊嚴也。斯為希有之瑞，故令一切普獲金剛三昧。金剛喻斷惑之速獲，即初住真因之位也。以踐正位，故天亦以諸瑞應之。真因智中，十界圓彰，則成百界，故天雨百寶蓮花。青黃赤白，間雜紛糅者，住行向地，或超或次，𮞏𮞏涉入也。十方虗空，成七寶色者，從寂滅體中，克七常住果也。入圓通常門，習漏永除，依正不隔，是故娑婆山河，俱時不現，微塵國土，合成一界也。梵唄歌咏，自然敷奏者，表證入之人，無作法音，皆如是也。圓通法門止此。於是佛告文殊師利：汝今觀此諸大菩薩及阿羅漢，各說最初成道方便。彼等修行，實無優劣前後差別者，聖性無不通也。以無不通，故感諸瑞如此。我今欲令阿難開悟二十五行，誰當其根？兼我滅度此界眾生，入菩薩乘，何方便門，得易成就？文殊奉勑，唯擇耳根者，所謂偏為當機也。偈稱覺海性澄圓，圓澄覺元妙者，即前所云性覺妙明，本覺明玅是也。將擇圓通之根，先標圓通之體，著一海字，便見入流之意。下云旋流獲無妄，葢本於此。元明照生所者，元明本妙覺明也。從元明而妄發所照，故曰所立。所照既立，真性遂晦，故曰照性。亡照性者，起照之真性也。迷妄有虗空，因空立世界者，即晦昧為空，空晦暗中，結暗為色也。想澄成國土，知覺乃眾生者，即色雜妄想，想相為身也。葢一因所妄，依正斯分，則澄妙之體，莫得而圓，莫得而通，即一迷為身，決定惑為色身之內也。空生大覺中，如海一漚發，漚滅空本無，況復諸三有者，此明覺體本周，一不循塵，圓通之體，本無涯量，故淨極光通達，寂照含虗空。行人得此，諸境咸妙，故却求觀世間，猶如夢中事，將聞持佛佛，何不自聞聞者。佛佛者，諸佛所談覺性也。此之覺體，即吾真聞，不能聞聞，何知佛佛。故䇿云：大眾及阿難，旋汝倒聞機，反聞聞自性。阿難大眾，聞是開示，觀佛菩提，及大涅槃，如遠遊人，未得歸還。明了其家，所歸道路者，前示慧學圓通，及辯圓通本根，但明起行之由，故曰知路而已。若欲還家，必須俶裝，故請攝心軌則，安立道場，至示五十五位真菩提路，正明萬行修證也。戒定慧三通，稱無漏者，葢眾生覺海，本自圓澄，以粘湛發識，流逸奔境名漏。今依清淨律儀，制止身心，內瑩發光，三摩正定，圓通妙慧，皆具於此。佛以婬殺盜妄，一一宣其重過，劇稱決定明誨。復言不如此說，即波旬說者，葢此戒相，本是易知易解之法，為難受難持之行，輪迴苦本，安樂妙常，莫不由斯觀佛，諄諄切切，寧弗愧死懼死。
Guanyin, recounting the realization attained in immeasurable kalpas past, subtly reveals that the nature is originally perfect and eternal. A Buddha appeared in the world named Guanyin, whose teacher was the master of perfect penetration—master and disciple sharing the same name, showing that the ancient and present paths are one. "Contemplation" refers to the vajra-like illusory contemplation; "world-sounds" refers to the sounds of the ten realms; only when sounds can be contemplated is perfect penetration achieved. Entering samadhi through hearing, reflection, and cultivation means receiving the teacher's instruction, discerning what to abandon and what to gain, and thus attaining realization.
The questioner was known for extensive learning but had not yet reached this point, so this teaching was specifically given to awaken him. "Initially, in the hearing, enter the stream and forget the object" means that ordinary beings' ear faculties give rise to consciousness—this consciousness rushing toward objects is the "stream." Now Guanyin reverses the hearing to contemplate inward, hence "entering the stream." Able to still sounds and perfect hearing, hence "forgetting the object." The former refers to the object of sound; the latter refers to entering the stream—as the stream is inwardly subdued, external objects naturally dissolve, hence "what is entered becomes still." The two characteristics of movement and stillness are clearly不生, and thus gradually increase.
"When what is heard is exhausted" means having attained the wondrous wondrous hearing mind—the mind's essence having shed the hearing—hence "exhausted." This is what was earlier called "this root initially untied, first attaining personhood emptiness." The awareness that there is an exhaustion of hearing is itself not yet complete exhaustion, hence "not dwelling in the exhaustion of hearing." When awareness and the object of awareness are both emptied, this is the emptiness nature becoming perfectly bright, accomplishing Dharma liberation. The emptiness of awareness reaches ultimate perfection. "When what is emptied is also extinguished" means the emptiness within the emptiness of awareness is also emptied—what is called "neither emptiness nor non-emptiness arising."
"Production and extinction"—external objects, internal faculties, and conscious mind, along with all delusions and karma, are all dharmas of production and extinction. Now all are emptied, hence "already extinguished." Since already extinguished, there is no further extinguishing, hence "still extinction." The more it extinguishes, the more it manifests, hence "manifest before one." The more it transcends, the more it identifies, hence above it merges with the fundamental wondrous enlightened mind of all Buddhas in the ten directions, sharing the same compassionate power with Buddhas and Tathāgatas, entering all lands through the thirty-two responses; below it merges with all sentient beings in the six paths, sharing the same compassionate yearning with all beings, bestowing the fourteen fearlessnesses, spreading blessings to beings, and manifesting numerous wondrous forms, able to speak boundless divine mantras. All these come from forgetting the object, shedding the hearing, and being clearly illuminated and vastly shining.
The conclusion states: "The Buddha asks about perfect penetration. I attained it through the perfectly illuminating samādhi, the mind resting in self-mastery. By entering the characteristic of the stream, I attained samādhi and accomplished enlightenment. This is the foremost."
Some may doubt that the thirty-two responses include a Bodhisattva manifesting a Buddha body, that the fourteen fearlessnesses rescue those who are lost and immediately free them from suffering, that body and mind contain the vast Dharmadhātu, and that its functions manifest numerous hands and eyes—all as symbolic expressions without actual realization. Alas! Is this not self-created obstruction, disparaging that perfect penetration? One should know that Guanyin is the Tathāgata of True Dharma Brightness—why cling only to the traces of propagation? When beings can感应道交, how difficult is it to be free from illusory and delusive suffering?
Looking down and up, touching the four seas is still the knowledge of conditional thinking; body and mind interpenetrating throughout the ten directions is truly the wonder of shedding hearing. When a fish becomes a dragon, its head and horns become different; when a person attains sagehood, hands and eyes are certainly miraculous. Do not look at the ocean and feel overwhelmed, trapped in narrow views. Please engage in "entering the stream and forgetting the object," still relying on the great compassionate light to reveal the original face. Only then will you believe that the sacred words and sacred realizations have never deceived.
Now, after the sages had each presented their perfect penetration, the World-Honored One emitted light from his entire body, distantly anointing the Tathāgatas of countless dust realms. Those Tathāgatas also emitted precious light from their entire bodies, coming to anoint the Buddha's crown—symbolizing that when purity is ultimate, light penetrates universally, and the ultimate fruit is shared by all. In those realms and this land, Bodhisattvas and Arhats also had light anoint their crowns—symbolizing that cause and effect interpenetrate, and everything presented and realized is unsurpassed.
Forests, trees, ponds, and marshes all proclaimed Dharma sounds. Precious lights interlaced like jeweled nets—this is to believe that mountains, rivers, and the great earth are nothing but the Tathāgata-store, nothing but wondrous adornment. This is a rare auspicious sign, causing all to universally obtain the vajra samādhi. The vajra比喻 the swift切断 of delusion; "obtaining" refers to the position of true cause at the first abode. Having trod the true position, heaven also responds with various auspicious signs.
Within the wisdom of true cause, the ten realms are perfectly manifested, forming a hundred realms—hence heaven rains hundred-treasure lotus flowers. Blue, yellow, red, and white, intermingled and mixed—abodes, practices, directions, and grounds, whether超越 or sequential, mutually interpenetrate. The ten directions of empty space become the color of seven treasures—from within the still-extinction essence, one attains the seven constant fruits. Entering the perfectly penetrating constant door, habitual leaks are forever removed, and the dependent and direct retributions are no longer separate—hence the mountains and rivers of the Saha world simultaneously vanish, and countless dust-realm lands merge into one realm.
Brahma hymns and songs naturally resound—symbolizing that those who realize this produce unconditioned Dharma sounds, all in this manner. The perfect penetration Dharma-door ends here.
Then the Buddha told Mañjuśrī: "Now observe these great Bodhisattvas and Arhats, each speaking of their initial skillful means to accomplishment. Their cultivation truly has no distinction of superior or inferior, before or after—sacred nature penetrates everywhere without obstruction. Because of this universal penetration, such auspicious signs arise. I now wish to cause Ānanda to awaken—among the twenty-five practices, which one matches his faculties? Also, after my extinction, for beings of this world to enter the Bodhisattva vehicle, which skillful means door would be easiest to accomplish?"
Mañjuśrī, receiving the command, chose only the ear faculty—this is what is meant by "specifically for the appropriate capacity." The verse says: "The nature of the enlightenment sea is transparently clear; the perfectly clear enlightenment is originally wondrous." This is what was earlier called "the nature's enlightenment is wondrously bright; the original enlightenment is bright and wondrous." About to select the root of perfect penetration, he first points to the essence of perfect penetration. The single word "sea" already reveals the meaning of "entering the stream." The following line "reversing the flow, one attains non-delusion" is rooted herein.
"From the original brightness, a perceived object arises"—original brightness is the originally wondrous enlightened brightness. From original brightness, a perceived object is deludedly projected, hence "an object is established." Once the perceived object is established, the true nature becomes obscured, hence "the illuminating nature is lost." The lost illuminating nature is the true nature that initiates illumination. "Deluded confusion creates empty space; based on space, worlds are established"—this is "the obscured and darkened becoming space; within space's darkness, darkness凝聚 into form." "Settled thoughts become lands; awareness and perception become sentient beings"—this is "form mixed with delusive thought; thought and appearance become the body."
Because a single object of delusion arises, the dependent and direct retributions are divided—the clear and wondrous essence can no longer be perfect or penetrating. This is "once deluded, one becomes a body, definitively confused as being within the physical body." "Space arises within the great enlightenment like a single bubble on the sea; when the bubble bursts, space is originally non-existent—how much less the three realms of existence." This explains that the enlightenment essence is originally all-pervading. When one does not follow objects, the essence of perfect penetration is originally without bounds. Thus, when purity is ultimate, light penetrates and shines, and stillness and illumination contain empty space.
When practitioners attain this, all realms become wondrous. Hence, "looking back at the world is like matters in a dream. Would you rather carry the Buddha's words of the Buddhas than hear with your own hearing?" "Buddha-Buddha" refers to the enlightening nature spoken by all Buddhas. This enlightening essence is truly our own hearing. If one cannot hear the hearing, how can one know the Buddha-Buddha? Thus the encouragement: "Great assembly and Ānanda, reverse your inverted hearing mechanism; reverse the hearing to hear your own nature."
When Ānanda and the great assembly heard this instruction, they contemplated Buddha's enlightenment and great nirvana like a traveler far from home who has not yet returned but now clearly knows the road home. The earlier teachings on wisdom practice and discerning the foundational root of perfect penetration only clarified the reason for beginning practice—hence "knowing the road." But to return home, one must prepare provisions. Hence the request for rules to collect the mind and establish a practice place, up to the revelation of the fifty-five positions of true Bodhi path—this clarifies the cultivation and realization of myriad practices.
The three—precepts, concentration, and wisdom—are together called "leak-free." Sentient beings' enlightenment sea is originally perfectly clear. But because the gleaming essence gives rise to consciousness, flowing and escaping toward objects is called "leak." Now, relying on pure moral codes, one restrains body and mind; internally polished, light emanates. Samādhi's right concentration and perfect penetration's wondrous wisdom are both contained herein.
The Buddha spoke on lust, killing, stealing, and false speech, declaring each grave offense, emphatically calling them definitive and clear instructions. He further said that those who do not speak thus are speaking Māra's words. These precepts are inherently easy to know and understand, yet difficult to接受 and uphold. The root of suffering in轮回 and the wonderful constancy of peace and bliss both arise herein. Observing the Buddha's earnest and urgent exhortations, how could one not feel ashamed to death and afraid to death?