Surangama Sutra of the Great Buddha's Crown, Ten Thousand Practices, Volume 1

大雄大力大慈悲！希更審除微細惑；

Greatly heroic, greatly powerful, greatly compassionate! May you further examine and remove my subtlest doubts;

令我早登無上覺，於十方界坐道場。

Let me soon ascend to unsurpassed awakening and sit in the place of the Way in the worlds of the ten directions.

舜若多性可銷亡，爍迦囉心無動轉！」

The nature of Shunyata (emptiness) may be dissolved, but the mind of Skandhakara (the diamond-firm mind) will not be moved!"

唐天竺沙門般剌蜜帝譯

Translated by the Indian Shramana Paramiti of the Tang dynasty.

爾時，富樓那彌多羅尼子在大眾中即從座起，偏袒右肩，右膝著地，合掌恭敬而白佛言：「大威德世尊！善為眾生敷演如來第一義諦。世尊常推說法人中我為第一，今聞如來微妙法音，猶如聾人逾百步外聆於蚊蚋，本所不見，何況得聞？佛雖宣明令我除惑，今猶未詳斯義究竟無疑惑地。世尊！如阿難輩，雖則開悟，習漏未除；我等會中登無漏者，雖盡諸漏，今聞如來所說法音，尚紆疑悔。世尊！若復世間一切根、塵、陰、處、界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？又如來說地、水、火、風本性圓融、周遍法界，湛然常住，世尊！若地性遍，云何容水？水性周遍，火則不生。復云何明水、火二性俱遍虛空不相𣣋滅？世尊！地性障礙，空性虛通，云何二俱周遍法界？而我不知是義攸往，唯願如來宣流大慈，開我迷云，及諸大眾！」作是語已，五體投地，欽渴如來無上慈誨。

At that time, Purna Maitrayaniputra, in the great assembly, rose from his seat, bared his right shoulder, knelt with his right knee on the ground, and with palms together said respectfully to the Buddha: "World-Honored One of great majesty and virtue! You are skilled at expounding to beings the Tathagata's first truth. The World-Honored One often praised me as foremost among those who preach the Dharma, yet now, hearing the Tathagata's subtle and wondrous Dharma sound, I am like a deaf man hearing a mosquito a hundred paces away, who cannot even see it, let alone hear it. Although the Buddha has explained to remove my doubts, I do not yet fully know the ultimate of this meaning or reach a place of no doubt. World-Honored One! People like Ananda, though awakened, have not yet exhausted the habits of outflows; in our assembly, those who have ascended to no-outflow, though their outflows are exhausted, still harbor lingering doubt and regret on hearing the Dharma sound spoken by the Tathagata. World-Honored One! If all the sense organs, objects, aggregates, bases, and realms of the world are the Tathagatagarbha, pure and original, how do mountains, rivers, the great earth, and all conditioned phenomena suddenly arise, flowing and shifting in sequence, ending and beginning again? Moreover the Tathagata says that the nature of earth, water, fire, and wind is perfectly fused, pervading the Dharma Realm, still and ever-abiding. World-Honored One! If the nature of earth is pervading, how can it contain water? If the nature of water is pervading, fire cannot arise. And how do you explain that the natures of water and fire both fill space without overcoming or extinguishing each other? World-Honored One! The nature of earth is obstructing, and the nature of space is empty and open; how can both pervade the Dharma Realm? I do not know where this meaning leads, and I only wish that the Tathagata would spread his great compassion, and open the clouds of my confusion, and those of the whole great assembly!" Having said this, he prostrated himself with five limbs on the ground, longing for the Tathagata's unsurpassed compassionate teaching.

爾時，世尊告富樓那及諸會中漏盡無學諸阿羅漢：「如來今日普為此會宣勝義中真勝義性，令汝會中定性聲聞，及諸一切未得二空迴向上乘阿羅漢等，皆獲一乘寂滅場地、真阿練若正修行處。汝今諦聽！當為汝說。」富樓那等欽佛法音，默然承聽。

At that time, the World-Honored One told Purna and all the Arhats in the assembly who were beyond outflows and beyond learning: "Today the Tathagata will universally proclaim for this assembly the true ultimate nature within the ultimate meaning, so that you of the assembly who are fixed in the Hearer nature, and all Arhats who have not yet attained the two emptinesses and turned toward the Supreme Vehicle, may all gain the ground of the One Vehicle's quiescence, the true Aranya (place of stillness), the place of proper practice. Listen carefully now! I shall speak for you." Purna and the others, respectfully receiving the Buddha's Dharma sound, listened in silence.

佛言：「富樓那！如汝所言『清淨本然，云何忽生山河大地？』汝常不聞如來宣說性覺妙明本覺明妙？」

The Buddha said: "Purna! As you said, 'If it is pure and original, how do mountains, rivers, and the great earth suddenly arise?' Have you not often heard the Tathagata declare the wondrous brightness of the nature of awareness, and the brightness and wonder of original awareness?"

富樓那言：「唯然，世尊！我常聞佛宣說斯義。」

Purna said: "Yes, World-Honored One! I have often heard the Buddha proclaim this meaning."

佛言：「汝稱覺明，為復性明稱名為覺？為覺不明稱為明覺？」

The Buddha said: "When you speak of awareness and brightness, is it that the nature itself is bright and so is called awareness, or that awareness is not bright and is therefore called bright awareness?"

富樓那言：「若此不明名為覺者，則無所明。」

Purna said: "If this non-brightness is called awareness, then there would be nothing that is illuminated."

佛言：「若無所明，則無明覺。有所非覺，無所非明，無明又非覺湛明性。性覺必明，妄為明覺。覺非所明，因明立所，所既妄立，生汝妄能，無同異中熾然成異。異彼所異，因異立同，同異發明，因此復立無同無異。如是擾亂相待生勞，勞久發塵自相渾濁，由是引起塵勞煩惱。起為世界，靜成虛空，虛空為同，世界為異。彼無同異真有為法，覺明、空昧相待成搖，故有風輪執持世界。因空生搖，堅明立礙，彼金寶者明覺立堅，故有金輪保持國土。堅覺寶成，搖明風出，風、金相摩故有火光為變化性；寶明生潤，火光上蒸，故有水輪含十方界。火騰、水降，交發立堅，濕為巨海，乾為洲潬。以是義故，彼大海中火光常起；彼洲潬中江河常注。水勢劣火，結為高山；是故山石擊則成炎，融則成水。土勢劣水，抽為草木；是故林藪遇燒成土，因絞成水，交妄發生，遞相為種；以是因緣世界相續。

The Buddha said: "If there is nothing illuminated, there is no bright awareness. If there is something illuminated it is not awareness, and if there is nothing illuminated it is not brightness; and without brightness it is not the clear bright nature of awareness. The nature of awareness is necessarily bright, yet falsely adds a 'brightness' to be aware of. Awareness is not the object illuminated; because of this 'brightness' the illuminated is established; once the illuminated is falsely established, your false ability arises, and in what was originally without sameness or difference, difference blazes into being. Different from what it differs from, because of difference sameness is again established; sameness and difference are brought to light, and from this, neither-sameness-nor-difference is established again. Thus mutual opposition and dependence breed weariness; after long weariness, dust arises and the two make each other turbid, and from this arise the afflictions of the dusts of toil. Stirred, it becomes the world; at rest, it becomes space. Space is sameness, and the world is difference. That which is neither the same nor different is the true conditioned phenomenon. Awareness and brightness and the dullness of space depend on each other and become movement, so there is the wheel of wind that holds the world. Because space gives rise to movement, firmness and brightness establish obstruction; those golden jewels are brightness of awareness establishing firmness, so there is the wheel of gold that keeps the lands. When firm awareness becomes a jewel, and moving brightness brings forth wind, wind and gold rub against each other, and so there is fire-light as a nature of transformation. When jewel-brightness gives rise to moisture, the fire-light steams upward, and so there is the wheel of water that holds the ten directions. Fire rises and water descends, and in their interplay firmness is established; the wet becomes great oceans, and the dry becomes continents and islets. For this reason, fire-light constantly arises in the great oceans, and rivers constantly flow on the continents. The force of water is weaker than fire and so forms high mountains; therefore when mountain rocks are struck they produce flame, and when melted they become water. The force of earth is weaker than water and so is drawn up as plants and trees; therefore when forests and marshes are burned they turn to earth, and when wrung they become water. As false interplay gives rise to things, they serve as seeds for each other in turn; by these causes and conditions the world continues.

「復次，富樓那，明妄非他，覺明為咎！所妄既立，明理不踰。以是因緣，聽不出聲，見不超色；色、香、味、觸六妄成就，由是分開見、覺、聞、知。同業相纏，合離成化，見明色發，明見想成。異見成憎，同想成愛，流愛為種，納想為胎。交遘發生，吸引同業，故有因緣生羯囉藍、遏蒱曇等。胎、卵、濕、化，隨其所應。卵唯想生，胎因情有，濕以合感，化以離應。情、想、合、離更相變易，所有受業逐其飛沈，以是因緣眾生相續。

(The Buddha continued:) "Furthermore, Purna, brightness as falsity is nothing else; awareness and brightness are the error itself! Once the falsity is established, the principle of brightness cannot go beyond it. By these causes and conditions, hearing cannot go beyond sound and seeing cannot go beyond form; when the six falsities of form, sound, smell, taste, touch, and mental object are complete, seeing, awareness, hearing, and knowing are thereby separated. Entangled by common karma, joining and parting produce change; when seeing is bright, form arises, and when brightness is seen, thought is formed. Differing views make hatred, and common thoughts make love; flowing love becomes the seed, and taking in thought becomes the womb. Interplay gives rise to birth and draws in common karma, and so there is the arising of kalala (the first coagulation after conception), arbuda (the blister-like embryo), and so on. Womb, egg, moisture, and transformation each follow what is fitting. Eggs arise only from thought, wombs exist because of feeling, moisture responds to union, and transformation responds to separation. Feeling, thought, union, and separation alter each other, and all that receive karma rise or sink accordingly; by these causes and conditions, beings continue."

「富樓那！想愛同結，愛不能離；則諸世間父母子孫相生不斷；是等則以欲貪為本。貪愛同滋，貪不能止，則諸世間卵、化、濕、胎，隨力強弱遞相吞食；是等則以殺貪為本。以人食羊，羊死為人，人死為羊，如是乃至十生之類，死死生生互來相噉，惡業俱生窮未來際；是等則以盜貪為本。汝負我命，我還汝債，以是因緣，經百千劫常在生死。汝愛我心，我憐汝色，以是因緣，經百千劫常在纏縛。唯殺、盜、婬三為根本，以是因緣業果相續。富樓那！如是三種顛倒相續，皆是覺明明瞭知性，因了發相，從妄見生。山河大地諸有為相，次第遷流；因此虛妄，終而復始。」

(The Buddha continued:) "Purna! When thought and love are tied together, love cannot be left behind; so in all the world parents and children are born in an unbroken line; these have desire and greed as their root. When greed and love nourish each other, greed cannot be stopped; so in all the world beings born from eggs, transformation, moisture, and wombs devour each other in turn according to their strength or weakness; these have killing and greed as their root. A man eats a sheep, the sheep dies and becomes a man, the man dies and becomes a sheep; and so on through ten kinds of births, dying and being born, consuming each other, and evil karma arises together to the end of the future; these have stealing and greed as their root. You owe me a life and I repay you the debt; by these causes and conditions, through hundreds of thousands of kalpas we remain in birth and death. You love my heart and I pity your form; by these causes and conditions, through hundreds of thousands of kalpas we remain bound. Only killing, stealing, and lust are the root; by these causes and conditions, the fruit of karma continues. Purna! These three kinds of inversion continuing are all the nature of bright awareness, which gives rise to appearances by discrimination and arises from false views. Mountains, rivers, the great earth, and all conditioned phenomena flow and shift in sequence; because of this falsity, they end and begin again."

富樓那言：「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；如來今得妙空明覺，山河大地有為習漏何當復生？」

Purna said: "If this wondrous awareness, originally wondrously aware and bright, neither increases nor decreases compared to the Tathagata's mind, and suddenly without cause gives rise to mountains, rivers, the great earth, and all conditioned phenomena, then now that the Tathagata has attained wondrous empty bright awareness, when will the conditioned habits and outflows of mountains, rivers, and the great earth arise again?"

佛告富樓那：「譬如迷人，於一聚落惑南為北，此迷為復因迷而有？因悟所出？」

The Buddha said to Purna: "Suppose a deluded man in one village takes south to be north: does this delusion arise because of delusion, or because of awakening?"

富樓那言：「如是迷人，亦不因迷又不因悟。何以故？迷本無根，云何因迷？悟非生迷，云何因悟？」

Purna said: "For such a deluded man, it is neither because of delusion nor because of awakening. Why? Delusion has no root in the beginning, so how could it be because of delusion? Awakening does not give rise to delusion, so how could it be because of awakening?"

佛言：「彼之迷人正在迷時，倐有悟人指示令悟；富樓那！於意云何？此人縱迷，於此聚落更生迷不？」

The Buddha said: "While the deluded man is still deluded, suppose an awakened man suddenly points out the way and makes him awake. Purna, what do you think? Having passed beyond his delusion, would that man become deluded again about that village?"

「不也。世尊！」

"He would not, World-Honored One!"

「富樓那！十方如來，亦復如是。此迷無本，性畢竟空。昔本無迷，似有迷覺，覺迷迷滅，覺不生迷。亦如瞖人見空中花，瞖病若除，花於空滅。忽有愚人，於彼空花所滅空地，待花更生；汝觀是人為愚為慧？」

(The Buddha continued:) "Purna! The Tathagatas of the ten directions are also like this. This delusion has no root, and its nature is ultimately empty. In the past there was originally no delusion; it seemed that there was delusion and awareness, and when awareness of delusion arises the delusion is extinguished, and awareness does not give rise to delusion again. It is also like a person with cataracts who sees flowers in the sky; if the disease of cataracts is removed, the flowers vanish in the sky. If suddenly a fool, at that empty spot where the sky-flowers vanished, waited for the flowers to arise again, what would you say of this person, a fool or a wise man?"

富樓那言：「空元無花，妄見生滅，見花滅空已是顛倒，勅令更出斯實狂痴；云何更名如是狂人為愚為慧？」

Purna said: "There were originally no flowers in the sky; only through false seeing did they seem to arise and cease, and to see the flowers vanish from the sky is already inverted; to command them to come out again is truly mad and foolish. How could one still call such a madman a fool or wise?"

佛言：「如汝所解，云何問言：『諸佛如來妙覺明空，何當更出山河大地？』又如金鑛雜於精金，其金一純，更不成雜；如木成灰，不重為木；諸佛如來菩提涅槃，亦復如是。

The Buddha said: "As you understand, how can you still ask: 'When will the wondrous bright empty awareness of all Buddhas and Tathagatas again produce mountains, rivers, and the great earth?' It is also like gold ore mixed in pure gold: once the gold is pure, it does not become mixed again; as wood turns to ash, it does not become wood again; the bodhi and nirvana of all Buddhas and Tathagatas are also like this.

「富樓那！又汝問言：『地、水、火、風本性圓融周遍法界，疑水、火性不相𣣋滅？又徵虛空及諸大地俱遍法界，不合相容。』富樓那！譬如虛空體非群相，而不拒彼諸相發揮。所以者何？富樓那！彼太虛空，日照則明，雲屯則暗，風搖則動，霽澄則清，氣凝則濁，土積成霾，水澄成映。於意云何？如是殊方諸有為相，為因彼生？為復空有？若彼所生，富樓那！且日照時既是日明，十方世界同為日色，云何空中更見圓日？若是空明，空應自照，云何中宵雲霧之時，不生光耀？當知是明，非日、非空，不異空、日。觀相元妄，無可指陳，猶邀空花結為空菓，云何詰其相𣣋滅義？觀性元真，唯妙覺明，妙覺明心先非水、火；云何復問不相容者！真妙覺明，亦復如是。汝以空明則有空現，地、水、火、風各各發明，則各各現；若俱發明，則有俱現。云何俱現？富樓那！如一水中現於日影，兩人同觀水中之日，東西各行，則各有日隨二人去；一東一西，先無準的。不應難言：『此日是一，云何各行？各日既雙，云何現一？』宛轉虛妄，無可憑據。

(The Buddha continued:) "Purna! You also asked: 'The nature of earth, water, fire, and wind is perfectly fused and pervades the Dharma Realm; I doubt that water and fire do not overcome and extinguish each other. And you further question whether space and the great earth, both pervading the Dharma Realm, should not contain each other.' Purna! It is like space, whose body is not the many forms, yet does not refuse them to display. Why? Purna! That great empty space: when the sun shines it is bright, when clouds gather it is dark, when wind stirs it moves, when the sky clears it is clear, when air condenses it is turbid, when earth accumulates it becomes haze, and when water settles it becomes reflection. What do you think? Do these various conditioned appearances in different places arise from those things, or does space itself have them? If they arise from those things, Purna, then when the sun shines, being the brightness of the sun, the worlds of the ten directions should all be the color of the sun; why can a round sun still be seen in space? If it is the brightness of space, space should shine by itself; why does no light arise when there are clouds and mist at midnight? You should know that this brightness is neither the sun nor space, and also not different from space and sun. Observing appearances, they are originally false and cannot be pointed to, like inviting sky-flowers to form sky-fruit; how can you question the meaning of their overcoming and extinguishing each other? Observing the nature, it is originally true, only wondrous awareness and brightness, and the mind of wondrous awareness and brightness was never water or fire from the beginning; how can you again ask about their not containing each other! True wondrous awareness and brightness is also like this. As you take it as bright space, space appears; as earth, water, fire, and wind each manifest, each appears; if all manifest together, all appear together. How do they all appear together? Purna! It is like the sun's image appearing in a single bowl of water; two people look together at the sun in the water and walk east and west, and each has a sun following them; one goes east and one goes west, with no standard beforehand. One should not demand: 'This sun is one, so how can each go separately? Since each has its own sun, how can only one appear?' It turns around in falsity and has nothing to rely on.

「富樓那！汝以色空相傾相奪於如來藏，而如來藏隨為色空，周遍法界，是故於中風動、空澄、日明、雲暗。眾生迷悶背覺合塵，故發塵勞有世間相。我以妙明不滅不生合如來藏，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，身含十方無盡虛空，於一毛端現寶王剎，坐微塵裡轉大法輪。滅塵合覺，故發真如妙覺明性。而如來藏本妙圓心，非心、非空，非地、非水、非風、非火；非眼、非耳、鼻、舌、身、意，非色、非聲、香、味、觸、法；非眼識界、如是乃至非意識界；非明、無明、明、無明盡，如是乃至非老、非死、非老死盡；非苦、非集、非滅、非道；非智、非得；非檀那、非屍羅、非毘梨耶、非羼提、非禪那、非缽剌若、非波羅蜜多；如是乃至非怛闥阿竭，非阿羅訶、三耶三菩；非大涅槃，非常、非樂、非我、非淨，以是俱非世出世故。即如來藏元明心妙，即心、即空、即地、即水、即風、即火；即眼、即耳、鼻、舌、身、意、即色、即聲、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、即屍羅、即毘梨耶、即羼提、即禪那、即缽剌若、即波羅蜜多；如是乃至即怛闥阿竭，即阿羅訶、三耶三菩；即大涅槃，即常、即樂、即我、即淨，以是即俱世出世故。即如來藏妙明心元，離即、離非，是即、非即。如何世間三有眾生，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！譬如琴、瑟、箜篌、琵琶，雖有妙音，若無妙指終不能發。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，塵勞先起，由不勤求無上覺道，愛念小乘，得少為足。」

(The Buddha continued:) "Purna! You take form and space as inclining toward and seizing from each other within the Tathagatagarbha, and the Tathagatagarbha accordingly becomes form and space, pervading the Dharma Realm; so within it wind moves, space clears, the sun shines, and clouds darken. Beings, deluded and confused, turn their backs on awareness and join with dust, and so give rise to the dusts of toil and the appearance of the world. I, with wondrous brightness that neither perishes nor arises, unite with the Tathagatagarbha, and the Tathagatagarbha is only wondrous awareness and brightness, perfectly illuminating the Dharma Realm; so within it one is the immeasurable and the immeasurable is one body, the small shows the great and the great shows the small; without moving from the place of the Way, I pervade the worlds of the ten directions, my body contains the endless space of the ten directions, on the tip of one hair I manifest the lands of the King of Jewels, and sitting within a mote of dust I turn the great Dharma wheel. Extinguishing dust and uniting with awareness, I give rise to the wondrous bright nature of true suchness and awareness. And the Tathagatagarbha, the originally wondrous perfect mind, is not mind, not space; not earth, not water, not wind, not fire; not eye, not ear, nose, tongue, body, or mind; not form, not sound, smell, taste, touch, or dharma; not the realm of eye-consciousness, and so on up to not the realm of mind-consciousness; not brightness, not ignorance, not the end of brightness or the end of ignorance, and so on up to not old age, not death, not the end of old age and death; not suffering, not origin, not cessation, not path; not wisdom, not attainment; not dana (giving), not shila (precepts), not virya (diligence), not kshanti (patience), not dhyana (meditation), not prajna (wisdom), not paramita (meaning "reaching the other shore," crossing from the shore of birth and death to the shore of liberation); and so on up to not Tathagata, not Arhat (worthy of offerings), not Samyaksambuddha (perfectly and universally enlightened); not great nirvana, not permanence, not bliss, not self, not purity, for all these are neither of the world nor beyond the world. Yet the Tathagatagarbha, the wondrous original mind of brightness, is itself mind, itself space, itself earth, itself water, itself wind, itself fire; itself eye, itself ear, nose, tongue, body, and mind; itself form, itself sound, smell, taste, touch, and dharma; itself the realm of eye-consciousness, and so on up to itself the realm of mind-consciousness; itself brightness, ignorance, the end of brightness, the end of ignorance, and so on up to itself old age, itself death, itself the end of old age and death; itself suffering, origin, cessation, path; itself wisdom, itself attainment; itself dana, shila, virya, kshanti, dhyana, prajna, paramita; and so on up to itself Tathagata, Arhat, Samyaksambuddha; itself great nirvana, itself permanence, bliss, self, and purity, for all these are both worldly and beyond the world. That is, the Tathagatagarbha, the source of the wondrous bright mind, is apart from 'is' and apart from 'is not,' is 'is' and is 'is not.' How can beings of the three realms of existence, and Hearers and Pratyekabuddhas beyond the world, measure the Tathagata's unsurpassed bodhi with the mind they know! How can they enter the Buddha's knowledge and vision with worldly language! It is like the zither, lute, harp, and pipa: though they have wondrous sounds, without wondrous fingers they can never sound. You and all beings are also like this. The true mind of precious awareness is perfect in each of you; as I press my finger, the sea-seal gives off light; but when you merely raise your mind, the dusts of toil arise first, because you do not diligently seek the unsurpassed Way of awakening, and love the Small Vehicle, content with a little gain."

富樓那言：「我與如來寶覺圓明真妙淨心無二圓滿；而我昔遭無始妄想久在輪迴，今得聖乘猶未究竟；世尊諸妄一切圓滅，獨妙真常。敢問如來，一切眾生何因有妄，自蔽妙明，受此淪溺？」

Purna said: "I and the Tathagata have no difference in the perfect fullness of the precious, aware, perfectly bright, true, wondrous, pure mind; yet I met with beginningless false thoughts and have long been in the cycle of rebirth, and though I now obtain the holy vehicle I have not yet reached the ultimate; the World-Honored One's many falsities are all perfectly extinguished, and he alone is wondrous, true, and constant. May I ask the Tathagata: why do all beings have falsity, covering their own wondrous brightness and receiving this sinking and drowning?"

佛告富樓那：「汝雖除疑，餘惑未盡。吾以世間現前諸事，今復問汝，汝豈不聞室羅城中演若達多，忽於晨朝以鏡照面，愛鏡中頭眉目可見，瞋責己頭不見面目，以為魑魅，無狀狂走。於意云何？此人何因無故狂走？」

The Buddha said to Purna: "Although you have removed your doubts, the other confusions are not yet exhausted. I will now ask you again using present worldly matters. Have you not heard of Yajnadatta in the city of Shravasti, who one morning looked at his face in a mirror, loved the head in the mirror with its visible eyebrows and eyes, and blamed his own head for having no visible face, thinking that it was a demon, and ran madly without cause? What do you think? Why did this man run madly for no reason?"

富樓那言：「是人心狂，更無他故。」

Purna said: "The man's mind was mad, and there is no other reason."

佛言：「妙覺明圓、本圓明妙，既稱為妄，云何有因？若有所因，云何名妄？自諸妄想展轉相因，從迷積迷以歷塵劫；雖佛發明，猶不能返。如是迷因，因迷自有。識迷無因，妄無所依；尚無有生，欲何為滅？得菩提者，如寤時人說夢中事；心縱精明，欲何因緣取夢中物？況復無因本無所有。如彼城中演若達多，豈有因緣自怖頭走？忽然狂歇，頭非外得。縱未歇狂，亦何遺失？富樓那！妄性如是，因何為在？汝但不隨分別世間、業果、眾生、三種相續，三緣斷故，三因不生；則汝心中演若達多狂性自歇。歇即菩提，勝淨明心本週法界，不從人得；何藉劬勞肯綮修證？

The Buddha said: "If wondrous awareness is bright and perfect, originally perfectly bright and wondrous, and is called falsity, how can it have a cause? If it had a cause, how could it be called falsity? From the various false thoughts, one depends on another in turn; from delusion piling up delusion, they pass through dust-like kalpas; though the Buddha explains it, they still cannot return. Such a cause of delusion exists by itself because of delusion. Consciousness of delusion has no cause, and falsity has nothing to rely on; since there is even no arising, what is there to wish to extinguish? One who has attained bodhi is like a person awake speaking of things in a dream; even if the mind is keen and clear, by what conditions would one grasp things in a dream? Much less if there is no cause, and originally nothing at all. Like Yajnadatta in that city, how could he have a cause for fearing his head and running madly? When the madness suddenly stops, the head was not obtained from outside. Even if the madness has not stopped, when was the head ever lost? Purna! Such is the nature of falsity; where is its cause? You need only not follow the three continuations, the worldly, karmic result, and beings, as discriminated; when the three conditions are cut off, the three causes do not arise, and then the madness of Yajnadatta in your mind stops by itself. Stopping is bodhi; the supremely pure, bright mind pervades the Dharma Realm from the beginning and is not obtained from another. Why borrow toil and difficulty to practice and realize it?

「譬如有人，於自衣中、繫如意珠，不自覺知，窮露他方，乞食馳走；雖實貧窮，珠不曾失，忽有智者指示其珠，所願從心，致大饒富，方悟神珠非從外得。」

(The Buddha continued:) "It is like a man who has a wish-fulfilling pearl tied inside his own clothing, not knowing it, and wanders poor and exposed in other places begging for food; though he is truly poor, the pearl has never been lost. Suddenly a wise person points out the pearl to him, and his wishes are fulfilled according to his heart, and he becomes greatly wealthy; only then does he realize that the miraculous pearl was not obtained from outside."

即時阿難在大眾中，頂禮佛足，起立白佛：「世尊現說殺、盜、婬業三緣斷故，三因不生；心中達多狂性自歇，歇即菩提，不從人得。斯則因緣皎然明白，云何如來頓棄因緣？我從因緣心得開悟。世尊！此義何獨我等年少有學聲聞，今此會中大目犍連，及舍利弗、須菩提等，從老梵志聞佛因緣，發心開悟得成無漏。今說菩提不從因緣，則王舍城拘舍梨等所說自然，成第一義！唯垂大悲開發迷悶！」

Then Ananda, in the great assembly, bowed at the Buddha's feet, rose, and said to the Buddha: "The World-Honored One now says that when the three conditions of killing, stealing, and lust are cut off, the three causes do not arise; the madness of Yajnadatta in the mind stops by itself, and stopping is bodhi, not obtained from another. These causes and conditions are clear and plain, so how can the Tathagata suddenly abandon causes and conditions? I attained awakening through the mind of causes and conditions. World-Honored One! This meaning is not only for us young Hearers still learning; here in this assembly, Maha Maudgalyayana, Shariputra, Subhuti, and others heard of the Buddha's causes and conditions from old Brahmin ascetics, gave rise to the aspiration, awakened, and attained no-outflow. Now if you say bodhi does not come from causes and conditions, then the spontaneity spoken of by Goshala and others in Rajagriha would become the first truth! I only beg that your great compassion open up our confusion!"

佛告阿難：「即如城中演若達多，狂性因緣，若得滅除，則不狂性自然而出。因緣、自然，理窮於是。阿難！演若達多頭本自然，本自其然，無然非自，何因緣故怖頭狂走？若自然頭因緣故狂，何不自然因緣故失？本頭不失，狂怖妄出，曾無變易，何藉因緣？本狂自然，本有狂怖，未狂之際狂何所潛？不狂自然，頭本無妄，何為狂走？若悟本頭，識知狂走，因緣、自然俱為戲論。是故我言『三緣斷故即菩提心』，菩提心生，生滅心滅。此但生滅，滅生俱盡，無功用道。若有自然，如是則明自然心生，生滅心滅，此亦生滅；無生滅者名為自然。猶如世間諸相雜和成一體者，名和合性；非和合者稱本然性。本然非然，和合非合，合、然俱離，離、合俱非，此句方名無戲論法。菩提涅槃尚在遙遠，非汝歷劫辛勤修證，雖復憶持十方如來十二部經清淨妙理如恆河沙，秖益戲論。汝雖談說因緣、自然決定明瞭，人間稱汝多聞第一，以此積劫多聞薰習，不能免離摩登伽難。何須待我佛頂神呪，摩登伽心婬火頓歇得阿那含；於我法中成精進林，愛河乾枯，令汝解脫。是故阿難！汝雖歷劫憶持如來秘密妙嚴，不如一日修無漏業，遠離世間憎、愛二苦。如摩登伽宿為婬女，由神呪力銷其愛欲，法中今名性比丘尼。與羅睺羅母耶輸陀羅同悟宿因，知歷世因貪愛為苦，一念薰脩無漏善故，或得出纏，或蒙授記。如何自欺，尚留觀聽！」

The Buddha said to Ananda: "Take Yajnadatta in the city: if the cause and condition of his madness could be removed, then the nature of non-madness would arise spontaneously. Causes and conditions, and spontaneity: the principle is exhausted here. Ananda! Yajnadatta's head was originally spontaneous, just so by itself, with nothing that is not spontaneous; for what cause and condition did he fear his head and run madly? If a spontaneous head went mad by cause and condition, why did it not become lost spontaneously by cause and condition? The original head was not lost; the madness and fear arose falsely, never changing anything; why borrow causes and conditions? If the madness was originally spontaneous, and had originally madness and fear, where was the madness hidden before the time of not being mad? If non-madness is spontaneous, the head was originally without falsity; why did he run madly? If you realize the original head and know the running mad, causes and conditions and spontaneity are all idle talk. Therefore I say that 'when the three conditions are cut off, this is the bodhi mind'; when the bodhi mind arises, the mind of arising and ceasing ceases. This is only arising and ceasing; only when ceasing and arising are both exhausted is it the Way of no effort. If there is spontaneity, then it is clear that the mind of spontaneity arises, and when the mind of arising and ceasing ceases, this too is arising and ceasing; that without arising and ceasing is called spontaneity. It is like the many appearances of the world mixed together to form one body, which is called the nature of mixing and union; what is not mixing and union is called the nature of what is original. What is original is not original, mixing and union is not union, and union and originality are both left behind, leaving and union are both denied; only this phrase is called the Dharma without idle talk. Bodhi and nirvana are still far away; they cannot be reached by your diligent practice through kalpas; though you remember and hold the pure and wondrous principles of the twelve divisions of scripture of the Tathagatas of the ten directions, as many as the sands of the Ganges, it only adds to idle talk. Though you speak of causes and conditions and spontaneity with decisive clarity, and people call you foremost in learning, by accumulating learning and habit for kalpas you could not avoid the disaster of Matangi. Why wait for my Buddha-crown divine mantra, by which the fire of lust in Matangi's mind was suddenly extinguished and she attained Anagamin (the non-returner); in my Dharma she became a grove of diligent practice, and the river of love dried up, causing your liberation? Therefore, Ananda, though you have remembered and held the Tathagata's secret wondrous adornment for kalpas, it is not as good as one day of cultivating no-outflow karma, to be far from the two sufferings of hatred and love in the world. Matangi, who was formerly a woman of lust, by the power of the divine mantra had her love and desire dissolved, and in the Dharma is now called the Bhikshuni Nature. She, together with Yashodhara, mother of Rahula, awakened to their past causes and knew that through lifetimes they had suffered through greed and love; because in a single thought they cultivated good of no-outflow, some got out of their entanglements, and some received prediction. How can you deceive yourself and still stay at looking and listening!"

阿難及諸大眾，聞佛示誨，疑惑銷除，心悟實相；身意輕安得未曾有！重復悲淚，頂禮佛足，長跪合掌而白佛言：「無上大悲清淨寶王善開我心！能以如是種種因緣方便提獎，引諸沈冥出於苦海。世尊！我今雖承如是法音，知如來藏妙覺明心遍十方界，含育如來十方國土、清淨寶嚴妙覺王剎；如來復責多聞無功，不逮修習。我今猶如旅泊之人，忽蒙天王賜以華屋。雖獲大宅，要因門入，唯願如來不捨大悲，示我在會諸蒙暗者捐捨小乘，畢獲如來無餘涅槃本發心路！令有學者，從何攝伏疇昔攀緣，得陀羅尼，入佛知見？」作是語已，五體投地。在會一心，佇佛慈旨。

Ananda and the whole great assembly, hearing the Buddha's instruction, had their doubts dissolved, and their minds awakened to true reality; their bodies and minds were light and at ease as never before. Again with tears of compassion, they bowed at the Buddha's feet, knelt with palms together, and said to the Buddha: "Unsurpassedly great compassionate, pure King of Jewels, you are skilled at opening our minds! With such various causes and conditions and skillful means you encourage us, and lead those sunk in darkness out of the sea of suffering. World-Honored One! Although I now receive such Dharma sound and know that the wondrous bright mind of the Tathagatagarbha pervades the worlds of the ten directions, containing and nurturing the Tathagata's lands of the ten directions, the pure and precious adorned lands of the wondrous awakened King; the Tathagata also rebukes much learning as without merit, not equal to cultivation and practice. I am now like a traveler lodging far from home who suddenly receives a splendid house from the Heavenly King. Although I have gained a great mansion, I still must enter through the gate. I only wish that the Tathagata would not forsake his great compassion, and show those of us in this assembly who are in darkness how to abandon the Small Vehicle, and finally attain the path of the original aspiration toward the Tathagata's nirvana without remainder! For those still learning, from what place can they subdue their past clinging and attain dharani and enter the Buddha's knowledge and vision?" Having said this, he prostrated with five limbs on the ground. Those in the assembly, single-minded, waited for the Buddha's compassionate decree.

爾時，世尊哀愍會中緣覺、聲聞於菩提心未自在者，及為當來佛滅度後末法眾生發菩提心，開無上乘妙修行路。宣示阿難及諸大眾：「汝等決定發菩提心，於佛如來妙三摩提不生疲惓，應當先明發覺初心二決定義。

At that time, the World-Honored One, pitying those in the assembly who were Pratyekabuddhas and Hearers not yet at ease in the bodhi mind, and also for the beings of the Dharma-ending age in the coming time after the Buddha's passing who would give rise to the bodhi mind, opened the wondrous path of practice of the Unsurpassed Vehicle. He announced to Ananda and the whole great assembly: "You who are resolved to give rise to the bodhi mind, and not grow weary of the Buddha Tathagata's wondrous samadhi, should first understand the two decisive meanings in awakening the initial mind.

「云何初心二義決定？

(The Buddha continued:) "What are the two decisive meanings of the initial mind?

「阿難！第一義者，汝等若欲捐捨聲聞，修菩薩乘，入佛知見，應當審觀因地發心，與果地覺為同、為異？阿難！若於因地，以生滅心為本修因，而求佛乘不生不滅，無有是處。以是義故，汝當照明諸器世間可作之法，皆從變滅。阿難！汝觀世間可作之法，誰為不壞？然終不聞爛壞虛空。何以故？空非可作，由是始終無壞滅故。則汝身中堅相為地，潤濕為水，煖觸為火，動搖為風。由此四纏，分汝湛圓妙覺明心為視、為聽、為覺、為察，從始入終，五疊渾濁。云何為濁？阿難！譬如清水清潔本然；即彼塵土灰沙之倫，本質留礙，二體法爾，性不相循。有世間人，取彼土塵投於淨水，土失留礙，水亡清潔，容貌汩然，名之為濁。汝濁五重，亦復如是。

(The Buddha continued:) "Ananda! The first meaning is this: if you wish to abandon the Hearer path, cultivate the Bodhisattva Vehicle, and enter the Buddha's knowledge and vision, you should examine carefully whether the mind aroused at the causal stage is the same as or different from the awareness at the fruit stage. Ananda! If at the causal stage you cultivate the cause with a mind of arising and ceasing as the basis, and yet seek the Buddha Vehicle without arising or ceasing, there is no such possibility. For this reason you should illuminate that all things that can be made in the world as vessels all change and perish. Ananda! Look at the things that can be made in the world: which is indestructible? Yet one never hears of space decaying. Why? Space cannot be made, so in the end it never perishes. Now in your body, the solid aspect is earth, the moist is water, the warm touch is fire, and the moving is wind. Because of these four entanglements, your clear, perfect, wondrous, bright mind of awareness is divided into seeing, hearing, awareness, and discernment, and from beginning to end there are five layers of turbidity. What is turbidity? Ananda! It is like clear water, pure and clean in its original state; as for dust, earth, ash, and sand, their substance is obstructive, and the two bodies naturally do not follow each other in nature. If someone takes that earth and dust and casts it into pure water, the earth loses its obstruction, and the water loses its purity, and its appearance becomes murky; this is called turbidity. Your five layers of turbidity are also like this.

「阿難！汝見虛空遍十方界，空見不分。有空無體，有見無覺，相織妄成；是第一重名為劫濁。汝身現摶四大為體，見、聞、覺、知壅令留礙，水、火、風、土旋令覺知，相織妄成；是第二重名為見濁。又汝心中憶識誦習，性發知見，容現六塵，離塵無相，離覺無性，相織妄成；是第三重名煩惱濁。又汝朝夕生滅不停，知見每欲留於世間，業運每常遷於國土，相織妄成；是第四重名眾生濁。汝等見聞元無異性，眾塵隔越，無狀異生，性中相知，用中相背，同異失準，相織妄成；是第五重名為命濁。

(The Buddha continued:) "Ananda! You see space pervading the worlds of the ten directions, space and seeing not separate. There is space without substance, and seeing without awareness, and they weave together falsely; this is the first layer, called the turbidity of the kalpa. Your body now appears as the four elements gathered to form its substance, and seeing, hearing, awareness, and knowing are blocked and made obstructive, while water, fire, wind, and earth turn about and make awareness and knowing, weaving together falsely; this is the second layer, called the turbidity of views. Moreover, in your mind, remembering, recognizing, reciting, and practicing, the nature gives rise to knowledge and views, which show the six dusts, and apart from the dust there is no appearance, and apart from awareness there is no nature, weaving together falsely; this is the third layer, called the turbidity of afflictions. Moreover, you are constantly born and perish morning and evening without ceasing, your knowledge and views always wish to remain in the world, and the movement of karma always shifts you through lands, weaving together falsely; this is the fourth layer, called the turbidity of beings. Your seeing and hearing originally have no different nature, but with the barriers of the many dusts, they are born different without reason, knowing each other in nature but opposing each other in function, sameness and difference losing their standard, weaving together falsely; this is the fifth layer, called the turbidity of life.

「阿難！汝今欲令見、聞、覺、知遠契如來常、樂、我、淨，應當先擇死生根本，依不生滅圓湛性成，以湛旋其虛妄滅生，伏還元覺，得元明覺無生滅性，為因地心；然後圓成果地修證。如澄濁水貯於淨器，靜深不動，沙土自沈，清水現前，名為初伏客塵煩惱。去泥純水，名為永斷根本無明。明相精純，一切變現不為煩惱，皆合涅槃清淨妙德。

(The Buddha continued:) "Ananda! Now you wish to make seeing, hearing, awareness, and knowing distantly accord with the Tathagata's permanence, bliss, self, and purity; you should first choose the root of death and birth, and relying on the nature of the unborn and unperishing, perfectly clear and complete, use that clarity to turn back its false arising and ceasing, subdue and return it to original awareness, and obtain the original bright awareness without arising or ceasing as the mind of the causal stage; and then perfect and accomplish the realization of the fruit stage. It is like clarifying muddy water and storing it in a clean vessel; if kept quiet and deep and unmoving, the sand and dirt settle by themselves and clear water appears before you, which is called first subduing the guest-dust afflictions. Removing the mud and leaving pure water is called forever cutting off the root of ignorance. When the aspect of brightness is pure and refined, all manifestations and changes are no longer afflictions, and all accord with the pure wondrous virtue of nirvana.

「第二義者，汝等必欲發菩提心，於菩薩乘生大勇猛，決定棄捐諸有為相，應當審詳煩惱根本。此無始來發業潤生，誰作誰受？阿難！汝修菩提，若不審觀煩惱根本，則不能知虛妄根塵何處顛倒？處尚不知，云何降伏取如來位？阿難！汝觀世間解結之人，不見所結，云何知解？不聞虛空被汝隳裂。何以故？空無相形，無結、解故。則汝現前眼、耳、鼻、舌、及與身、心，六為賊媒，自劫家寶；由此無始眾生世界生纏縛故，於器世間不能超越。

(The Buddha continued:) "The second meaning is this: if you are determined to give rise to the bodhi mind and generate great courage in the Bodhisattva Vehicle, and are resolved to abandon all conditioned appearances, you should examine the root of afflictions. From beginningless time this has produced karma and nourished rebirth; who makes it and who receives it? Ananda! If in cultivating bodhi you do not examine the root of afflictions, you cannot know where the false sense organs and objects are inverted; if you do not even know where, how can you subdue them and take the Tathagata's position? Ananda! Look at someone in the world untying a knot: if he does not see where it is tied, how can he know how to untie it? One never hears of space being torn apart by you. Why? Space has no form, and so has no tying and no untying. Now your present eyes, ears, nose, tongue, body, and mind, these six, are the thieves' go-betweens, robbing the family treasure themselves; because from beginningless time they have produced the entanglement and bondage of beings and worlds, you cannot transcend the world of vessels.

「阿難！云何名為眾生世界？世為遷流，界為方位。汝今當知東、西、南、北、東南、西南、東北、西北、上、下為界，過去、未來、現在為世；方位有十，流數有三。一切眾生織妄相成，身中貿遷，世界相涉。而此界性設雖十方定位可明，世間秖目東、西、南、北；上、下無位，中無定方。四數必明，與世相涉；三四、四三，宛轉十二；流變三疊，一、十、百、千。總括始終，六根之中，各各功德有千二百。

(The Buddha continued:) "Ananda! What is called the world of beings? 'World' (shi) is flowing and shifting, and 'realm' (jie) is location. You should now know that east, west, south, north, southeast, southwest, northeast, northwest, up, and down are the realms, and past, future, and present are the world; there are ten directions and three flowings. All beings weave falsity together to form themselves, exchanging and shifting within the body, and the realms and worlds involve each other. And although the nature of realms may be clearly settled in ten directions, the world only fixes its eyes on east, west, south, and north; up and down have no position, and the middle has no fixed direction. The four directions must be clear and involve the world; three times four, four times three, turning round make twelve; the three layers of flowing change are one, ten, hundred, and thousand. Taken together from beginning to end, in each of the six organs there are one thousand two hundred merits.

「阿難！汝復於中克定優劣。如眼觀見，後暗、前明，前方全明，後方全暗，左、右傍觀三分之二，統論所作功德不全；三分言功，一分無德，當知眼唯八百功德。如耳周聽十方無遺，動若邇遙，靜無邊際，當知耳根圓滿一千二百功德。如鼻嗅聞通出入息，有出有入而闕中交，驗於鼻根三分闕一，當知鼻唯八百功德。如舌宣揚盡諸世間、出世間智，言有方分，理無窮盡，當知舌根圓滿一千二百功德。如身覺觸識於違順，合時能覺，離中不知，離一合雙，驗於身根三分闕一，當知身唯八百功德。如意默容十方三世一切世間出世間法，惟聖與凡無不苞容盡其涯際，當知意根圓滿一千二百功德。

(The Buddha continued:) "Ananda! Now determine within this the superior and inferior. As for seeing with the eyes, behind is dark and in front is bright; the front is fully bright and the back is fully dark, and in looking to the left and right, two thirds are seen; considering overall the merit that is accomplished, it is not complete; of three parts of merit, one part has no merit, so you should know that the eye has only eight hundred merits. As for hearing with the ears, they hear all around the ten directions without omission; moving, they are near or far, and still, they have no boundary; so you should know that the ear organ is perfectly full with one thousand two hundred merits. As for smelling with the nose, it communicates the breath going out and coming in; there is going out and coming in but the middle crossing is lacking; tested by the nose organ, one of three parts is lacking, so you should know that the nose has only eight hundred merits. As for the tongue proclaiming all worldly and beyond-worldly wisdom, speech has its direction and portion, but principle is inexhaustible; so you should know that the tongue organ is perfectly full with one thousand two hundred merits. As for the body's awareness of touch, discerning the harmful and the agreeable, it can sense during union but does not know in separation; separation is one and union is two; tested by the body organ, one of three parts is lacking, so you should know that the body has only eight hundred merits. As for the mind silently containing all worldly and beyond-worldly dharmas of the ten directions and three times, from the holy to the ordinary there is none it does not contain to the limit; so you should know that the mind organ is perfectly full with one thousand two hundred merits.

「阿難！汝今欲逆生死欲流，返窮流根至不生滅；當驗此等六受用根，誰合、誰離？誰深、誰淺？誰為圓通？誰不圓滿？若能於此悟圓通根，逆彼無始織妄業流，得循圓通；與不圓根日劫相倍。我今備顯六湛圓明本所功德，數量如是。隨汝詳擇其可入者，吾當發明令汝增進。十方如來於十八界一一修行，皆得圓滿無上菩提。於其中間，亦無優劣。但汝下劣，未能於中圓自在慧；故我宣揚，令汝但於一門深入，入一無妄，彼六知根一時清淨。」

(The Buddha continued:) "Ananda! If you now wish to go against the current of the flow of birth and death and desire, and return to the end of the root of the flow to the unborn and unperishing, you should examine these six organs of experience: which unites, which separates? Which is deep, which shallow? Which is perfectly pervading, which is not full? If you can awaken to the organ of perfect pervasion here, and go against the beginningless weaving of false karmic currents, and follow perfect pervasion, then compared with the imperfect organs it is a difference of days against kalpas. I have now fully shown the original merit of the six clear, perfect brightnesses, in these numbers. Choose in detail among them the one into which you can enter, and I will explain it and let you advance. The Tathagatas of the ten directions each practiced through each of the eighteen realms and all attained perfect unsurpassed bodhi. Among them there is no superior or inferior. But you are of low capacity and cannot yet perfect free wisdom within them; so I proclaim this, to let you enter deeply through only one gate; when you enter one without falsity, the six organs of knowing become pure at once."

阿難白佛言：「世尊！云何逆流深入一門，能令六根一時清淨？」

Ananda said to the Buddha: "World-Honored One! How does going against the current and entering deeply through one gate make the six organs pure at once?"

佛告阿難：「汝今已得須陀洹果，已滅三界眾生世間見所斷惑；然猶未知根中積生無始虛習，彼習要因修所斷得，何況此中生、住、異、滅分劑頭數？今汝且觀現前六根，為一、為六？

The Buddha said to Ananda: "You have now attained the fruit of Srotapanna (stream-enterer), and have extinguished the delusions cut off by the views of the world of beings in the three realms; yet you do not yet know the beginningless empty habits accumulated through lives in the organs, which can be cut off only through cultivation, much less the divisions and numbers of arising, abiding, changing, and ceasing within them. Now observe your six organs before you: are they one or six?

「阿難！若言一者，耳何不見？目何不聞？頭奚不履？足奚無語？若此六根決定成六，如我今會與汝宣揚微妙法門，汝之六根誰來領受？」

(The Buddha continued:) "Ananda! If you say they are one, why can the ear not see? Why can the eye not hear? Why can the head not walk? Why can the foot not speak? If these six organs are decisively six, then as I now proclaim the subtle and wondrous Dharma gate for you in this assembly, which of your six organs receives it?"

阿難言：「我用耳聞。」

Ananda said: "I hear with my ear."

佛言：「汝耳自聞，何關身、口？口來問義，身起欽承。是故應知，非一終六，非六終一。終不汝根元一、元六，阿難！當知是根非一、非六，由無始來顛倒淪替，故於圓湛一、六義生，汝須陀洹雖得六銷，猶未亡一。如太虛空參合群器，由器形異名之異空，除器觀空說空為一。彼太虛空，云何為汝成同、不同？何況更名是一、非一？則汝了知六受用根，亦復如是。由明、暗等二種相形，於妙圓中粘湛發見，見精映色，結色成根；根元目為清淨四大，因名眼體，如蒲萄朵，浮根四塵流逸奔色。由動、靜等二種相擊，於妙圓中粘湛發聽，聽精映聲，卷聲成根；根元目為清淨四大，因名耳體，如新卷葉，浮根四塵流逸奔聲。由通、塞等二種相發，於妙圓中粘湛發嗅，嗅精映香，納香成根；根元目為清淨四大，因名鼻體，如雙垂爪，浮根四塵流逸奔香。由恬、變等二種相參，於妙圓中粘湛發嘗，嘗精映味，絞味成根；根元目為清淨四大，因名舌體，如初偃月，浮根四塵流逸奔味。由離、合等二種相摩，於妙圓中粘湛發覺，覺精映觸，搏觸成根；根元目為清淨四大，因名身體，如腰鼓顙，浮根四塵流逸奔觸。由生、滅等二種相續，於妙圓中粘湛發知，知精映法，覽法成根；根元目為清淨四大，因名意思，如幽室見，浮根四塵流逸奔法。

The Buddha said: "Your ear hears by itself; what does this have to do with body and mouth? The mouth comes to ask the meaning, and the body rises in respectful attention. Therefore you should know that it is not one ending in six, and not six ending in one. In the end your organs are originally neither one nor six. Ananda! You should know that these organs are neither one nor six; because from beginningless time they have sunk and been replaced in inversion, the meanings of one and six arise in the perfect clear nature. Though you Srotapanna have gained the dissolution of the six, you have not yet lost the one. It is like great empty space mingled with many vessels: because of the different shapes of the vessels it is called different space, and removing the vessels to see space, one says space is one. That great empty space, how could it become same or not same for you? How much less can it be called one or not one? Your knowing of the six organs of experience is also like this. Because of the two aspects of brightness and darkness acting on each other, within the wondrous perfection, viscous clarity gives rise to seeing; the essence of seeing reflects form, and gathers form to become the organ; the original source of the organ is regarded as the pure four elements, and so it is named the eye, shaped like a grape cluster, a floating organ whose four dusts flow out and rush toward form. Because of the two aspects of movement and stillness striking each other, within the wondrous perfection, viscous clarity gives rise to hearing; the essence of hearing reflects sound, and rolls up sound to become the organ; its source is regarded as the pure four elements, and so it is named the ear, shaped like a newly rolled leaf, a floating organ whose four dusts flow out and rush toward sound. Because of the two aspects of openness and blockage arising from each other, within the wondrous perfection, viscous clarity gives rise to smelling; the essence of smelling reflects fragrance, and takes in fragrance to become the organ; its source is regarded as the pure four elements, and so it is named the nose, shaped like two hanging claws, a floating organ whose four dusts flow out and rush toward fragrance. Because of the two aspects of tranquility and change mixing together, within the wondrous perfection, viscous clarity gives rise to tasting; the essence of tasting reflects flavor, and wrings flavor to become the organ; its source is regarded as the pure four elements, and so it is named the tongue, shaped like a new crescent moon, a floating organ whose four dusts flow out and rush toward flavor. Because of the two aspects of separation and union rubbing against each other, within the wondrous perfection, viscous clarity gives rise to awareness; the essence of awareness reflects touch, and gathers touch to become the organ; its source is regarded as the pure four elements, and so it is named the body, shaped like the head of a waist drum, a floating organ whose four dusts flow out and rush toward touch. Because of the two aspects of arising and ceasing continuing, within the wondrous perfection, viscous clarity gives rise to knowing; the essence of knowing reflects dharma, and surveys dharma to become the organ; its source is regarded as the pure four elements, and so it is named the mind, like seeing in a dark room, a floating organ whose four dusts flow out and rush toward dharma."

「阿難！如是六根，由彼覺明有明明覺，失彼精了粘妄發光。是以汝今離暗、離明無有見體，離動、離靜元無聽質，無通、無塞嗅性不生，非變、非恬嘗無所出，不離、不合覺觸本無，無滅、無生了知安寄！汝但不循動靜、合離、恬變、通塞、生滅、暗明，如是十二諸有為相；隨拔一根，脫粘內伏，伏歸元真，發本明耀，耀性發明，諸餘五粘應拔圓脫，不由前塵所起知見。明不循根，寄根明發，由是六根互相為用。

(The Buddha continued:) "Ananda! These six organs arise from bright awareness that has bright illumination, losing that essence of clarity and giving off light by sticking to falsity. Therefore now, apart from darkness and brightness there is no body of seeing; apart from movement and stillness there is originally no substance of hearing; without openness and blockage the nature of smelling does not arise; without change and tranquility there is nothing from which tasting comes out; without separation and union, awareness and touch are originally absent; without ceasing and arising, where could knowing dwell! You need only not follow these twelve conditioned appearances: movement and stillness, union and separation, tranquility and change, openness and blockage, arising and ceasing, darkness and brightness; pull out any one organ, release its stickiness and subdue it within, subdue it back to the original truth, and give forth the original light; as that luminous nature brightens, the remaining five stickinesses should be pulled out and perfectly freed, without knowledge and views arising from the previous objects. Brightness does not follow the organ but arises through the organ, and thus the six organs serve one another."

「阿難！汝豈不知今此會中，阿那律陀無目而見；跋難陀龍無耳而聽；殑伽神女非鼻聞香；驕梵缽提異舌知味；舜若多神無身有觸，如來光中映令暫現，既為風質，其體元無；諸滅盡定得寂聲聞，如此會中摩訶迦葉，久滅意根，圓明瞭知不因心念。阿難！今汝諸根若圓拔已，內瑩發光；如是浮塵及器世間諸變化相，如湯銷氷，應念化成無上知覺。阿難！如彼世人聚見於眼，若令急合，暗相現前。六根黯然，頭足相類。彼人以手循體外繞，彼雖不見，頭足一辯，知覺是同。緣見因明，暗成無見；不明自發，則諸暗相永不能昏。根塵既銷，云何覺明不成圓妙？」

(The Buddha continued:) "Ananda! Do you not know that in this assembly now, Aniruddha has no eyes yet sees; the Nagaraja Upananda has no ears yet hears; the Ganga goddess has no nose yet smells fragrance; Gavampati has a different tongue yet knows taste; the deity Sunyata has no body yet has the sense of touch. In the light of the Tathagata they are reflected and made to appear briefly, and since their nature is that of wind, their substance is originally nonexistent. Those who have extinguished all in cessation attain the Hearers' stillness; just so in this assembly Mahakasyapa, whose mind-root has long been extinguished, knows with perfect clarity without relying on thought. Ananda! If now your faculties are all perfected and drawn out, an inner luminosity will shine forth; then these floating dusts and the various changing appearances of the world as a vessel will melt like ice in hot water, and in a single thought transform into unsurpassed knowing and awareness. Ananda! Consider worldly people who gather their seeing in the eyes: if they are made to shut them suddenly, a dark appearance arises before them. The six faculties become dim and head and feet seem alike. If such a person traces around the outside of his body with his hand, though he does not see, he can tell head from feet, and his awareness is the same. Seeing arises through brightness; when darkness comes there is no seeing. But if brightness arises of itself without dependence, then all dark appearances can never obscure it. Once the faculties and dusts are dissolved, how could awareness and brightness fail to become perfect and wondrous?"

阿難白佛言：「世尊！如佛說言『因地覺心欲求常住，要與果位名目相應』，世尊！如果位中，菩提、涅槃、真如、佛性、菴摩羅識、空如來藏、大圓鏡智，是七種名稱謂雖別，清淨圓滿體性堅凝，如金剛王常住不壞。若此見、聽離於暗明、動靜、通塞，畢竟無體；猶如念心離於前塵，本無所有。云何將此畢竟斷滅以為修因，欲獲如來七常住果？世尊！若離明暗，見畢竟空，如無前塵，念自性滅。進退循環，微細推求，本無我心及我心所，將誰立因求無上覺？如來先說湛精圓常，違越誠言，終成戲論；云何如來真實語者？唯垂大慈開我蒙悋！」

Ananda said to the Buddha: "World-Honored One! As the Buddha has said, 'The awakened mind at the causal stage, seeking to be permanent, must correspond to the names of the fruition stage.' World-Honored One! As for the fruition stage, bodhi, nirvana, true suchness, Buddha-nature, the amala consciousness (the pure white consciousness), the empty Tathagatagarbha, and the Great Mirror Wisdom: these seven names differ, but their pure, complete, and solid nature is like the king of vajra, permanent and indestructible. But if this seeing and hearing, apart from dark and bright, motion and stillness, penetration and blockage, ultimately has no substance, just as the thinking mind apart from its present objects originally has nothing, how can one take this ultimate annihilation as the cause to cultivate, wishing to attain the seven permanent fruits of the Tathagata? World-Honored One! If apart from bright and dark, seeing is ultimately empty, as if there were no objects before it, then thinking's own nature is extinguished. Going back and forth, examining minutely, there is originally no 'I' mind and no mental functions of 'I'; then who would establish a cause to seek unsurpassed awakening? The Tathagata earlier said that the clear essence is perfect and permanent, but this contradicts his sincere words and in the end would become idle talk; how then could the Tathagata be one who speaks truly? I beg you in great compassion to open my ignorance and obstruction!"

佛告阿難：「汝學多聞，未盡諸漏，心中徒知顛倒所因，真倒現前實未能識。恐汝誠心猶未信伏，吾今試將塵俗諸事，當除汝疑。」

The Buddha told Ananda: "You have studied much and heard much, but have not exhausted the outflows; in your mind you merely know the cause of inversion, but when the real inversion appears before you, you cannot yet recognize it. I fear your sincere mind is not yet convinced and subdued, so now I will try using ordinary worldly matters to dispel your doubts."

即時如來勅羅睺羅擊鍾一聲，問阿難言：「汝今聞不？」

Then the Tathagata ordered Rahula to strike a bell once, and asked Ananda: "Do you hear it now?"

阿難、大眾俱言：「我聞。」

Ananda and the assembly all said: "We hear it."

鍾歇無聲，佛又問言：「汝今聞不？」

The bell stopped and there was no sound; the Buddha asked again: "Do you hear it now?"

阿難、大眾俱言：「不聞。」

Ananda and the assembly all said: "We do not hear it."

時羅睺羅又擊一聲，佛又問言：「汝今聞不？」

Then Rahula struck once more, and the Buddha asked again: "Do you hear it now?"

阿難、大眾又言：「俱聞。」

Ananda and the assembly again said: "We all hear it."

佛問阿難：「汝云何聞？云何不聞？」

The Buddha asked Ananda: "How do you hear? How do you not hear?"

阿難、大眾俱白佛言：「鍾聲若擊則我得聞；擊久聲銷，音響雙絕，則名無聞。」

Ananda and the assembly all said to the Buddha: "When the bell is struck, we can hear it; when it has been struck for a while and the sound fades, and sound and echo both cease, it is called no hearing."

如來又勅羅睺擊鍾，問阿難言：「爾今聲不？」

The Tathagata again ordered Rahula to strike the bell, and asked Ananda: "Is there sound now?"

阿難、大眾俱言：「有聲。」

Ananda and the assembly all said: "There is sound."

少選聲銷，佛又問言：「爾今聲不？」

After a while the sound faded, and the Buddha asked again: "Is there sound now?"