莊嚴淨土分第十
**Chapter 10: The Pure Land of Adornment**
(頌曰)。
The verse says:
The house is ruined, the country empty—all are gone. No more north or south, no east or west at dawn. In the clear, frosty night beneath an empty sky— Just a wisp of cloud, and everything is changed.
佛告須菩提。於意云何。如來昔在然燈佛所。於法有所得不。不也𠀍尊。如來在然燈佛所。於法實無所得。
The Buddha said to Subhuti, "What do you think? Did the Tathagata, when he was with the Buddha Dipankara in the past, attain anything in the Dharma?"
"No, World-Honored One. When the Tathagata was with the Buddha Dipankara, he actually did not attain anything in the Dharma."
(𠀍尊親近微塵數佛末後記然燈佛者功成行滿斍花開敷垢盡明現悟自靈覺心空及第實斍明心且非佛與有何所得若有所得心外有法若既無法將何所證既無所證以何為得既無所得是名何法須知得而無得證而無證賊入空室絕却偷心妙性圓明本來自有非從外得是無所得)。
The World-Honored One closely followed countless Buddhas, and ultimately received the prediction of attainment from Dīpaṃkara Buddha. When practice is perfected and conduct is fulfilled, the flower of awakening blooms. Defilements are exhausted and clarity manifests, awakening to one’s own innate enlightened nature. With the mind empty, one passes the examination of ultimate reality, truly realizing the clear mind. Yet this is neither Buddhahood nor anything to be attained. If there were something attained, then there would be a reality apart from mind. Since there is no reality, what is there to realize? Having nothing to realize, what is there to attain? Having nothing attained, what is this called? You must understand: attaining is without attainment, realizing is without realization. A thief enters an empty house—the thieving mind is utterly abandoned. The wonderful nature is perfectly bright, originally present of itself, not acquired from outside. This is “no attainment.”
須菩提。於意云何。菩薩莊嚴佛土不。不也𠀍尊。何以故。莊嚴佛土者。即非莊嚴。是名莊嚴。
“Subhuti, what do you think? Does a bodhisattva make a Buddha-land sacred and splendid?” “No, World-Honored One. Why? Because making it sacred and splendid is not really making it sacred and splendid—that’s just what we call making it sacred and splendid.”
(報化佛土眾寶莊嚴一不可法性佛土水月道場清淨性地不二境中自性空華光三昧靜裸裸赤洒洒為此莊嚴佛眼難觀寂㓕明一心不生當處湛然是名莊嚴佛為破相權指佛土如來敲東擊西只要不昧本性當下見性成佛成佛是誰當來問勒)。
是故須菩提。諸菩薩摩訶薩。應如是生清淨心。不應住色生心。不應住聲香味觸法生心。應無所住而生其心。
Therefore, Subhuti, all great bodhisattvas should cultivate a pure mind like this. They should not let their mind cling to forms, nor should they let it cling to sounds, smells, tastes, sensations, or mental objects. They should let their mind arise without dwelling on anything at all.
(百花林裏過一葉不沾身居塵不染塵把得定作得主鏡心本淨象色元空真如現前方心微動便落凢愚境界斍即心休當下俱泯如是生清淨心六根六塵六識緫名十八界悟道見性之人遇色聲香如避火坑聖人尚自不敢麄心放逸何况凢夫於十八界分一一修行一一觀察生厭離捨六塵不偶六反𡚖一入無生忍湛然妙圓諸如來心意中𩔰現湛與湛合了了常知言之不及眼睛露出咄不得乱走從此而入)。
Passing through the Forest of a Hundred Flowers, not a single leaf clings to the body.
Dwelling in the world, yet untouched by the world, able to hold steady, able to be the master.
The mirror-mind is originally pure, forms and colors are originally empty.
True Suchness appears right before you. The moment the mind stirs even slightly, you fall into the realm of ordinary confusion.
The moment you awaken, the mind rests— in that very instant, all vanishes.
Thus, a pure mind arises. The six senses, six sense objects, and six consciousnesses are together called the eighteen realms.
A person who awakens to the Way, who sees true nature, avoids sights, sounds, and scents as if fleeing a pit of fire.
Even the sage dares not be careless or indulge— how much more so the ordinary person?
Within the eighteen realms, study each and every one, observe each and every one, and give rise to weariness and renunciation.
Abandon the six sense objects, stop pairing with the six senses, return all six to the One.
Enter the patience of non-arising, vast and pure, wonderfully complete.
Within the mind of all Tathagatas, Everything reveals itself.
The vastness merges with the vastness, clear and ever-aware.
Words cannot reach it.
The eyes are showing— Hey! Don't run around wildly!
Enter through this.
須菩提。譬如有人身如須彌山王。於意云何。是身為大不。須菩提言。甚大𠀍尊。何以故。佛非身。是名大身。
(此喻法身法身無相以須彌山比量法身須彌山高八萬四千由旬大由旬四十里小由旬十六里如是大身以有數量何名為大法身無涯含容十方𠀍界大則無邊表量等空小則覷不見蟭螟眼裏展家風如此觀法身便見十方諸佛安身立命處凢夫覺性充乎一身一痒一痛悉皆能知諸佛斍性徧周沙界根根塵塵無雜無乱湛然如如佛非身不着法身法身泯絕也法身無相含𮖐十要見麼眼見耳聞瞞不得青黃赤白轉分明)。