The Sutra of Perfect Enlightenment
於是辯音菩薩在大眾中即從座起，頂禮佛足右遶三匝，長跪叉手而白佛言：「大悲世尊！如是法門甚為希有！世尊！此諸方便一切菩薩於圓覺門有幾修習？願為大眾及末世眾生，方便開示令悟實相。」作是語已五體投地，如是三請終而復始。
Then Eloquent Voice Bodhisattva rose from his seat in the assembly, bowed with his head at the Buddha's feet, circled him three times to the right, knelt with palms joined, and said to the Buddha: "Greatly compassionate World-Honored One! This Dharma gate is truly rare! World-Honored One! Among these skillful means, how many kinds of practice do all Bodhisattvas have in the gate of perfect enlightenment? We beg you to explain, for the great assembly and beings of the last age, with skillful means, so that they may awaken to the true nature of things." Having said this, he prostrated with all five limbs on the ground, and made this request three times, ending and beginning again.
爾時，世尊告辯音菩薩言：「善哉！善哉！善男子！汝等乃能為諸大眾及末世眾生，問於如來，如是修習。汝今諦聽！當為汝說。」時，辯音菩薩奉教歡喜，及諸大眾默然而聽。
Then the World-Honored One said to Eloquent Voice Bodhisattva: "Excellent, excellent, good son! You are able to ask the Tathagata, on behalf of the great assembly and beings of the last age, about such practice. Listen carefully now! I will explain it for you." Then Eloquent Voice Bodhisattva received the teaching with joy, and the whole assembly listened in silence.
「善男子！一切如來圓覺清淨本無修習及修習者，一切菩薩及末世眾生依於未覺幻力修習，爾時便有二十五種清淨定輪：
"Good son! The perfect enlightenment of all Tathagatas is pure; originally there is no practice and no practitioner. Bodhisattvas and beings of the last age practice by the illusory power of not yet being enlightened, and at that time there are twenty-five kinds of pure wheels of concentration:
「若諸菩薩唯取極靜，由靜力故永斷煩惱究竟成就，不起於座便入涅槃；此菩薩者，名單修奢摩他。
(The Buddha continued:) "If Bodhisattvas take only the utmost stillness, and by the power of stillness cut off afflictions forever and ultimately accomplish it, they can enter nirvana without rising from their seat. Such Bodhisattvas are called those who practice Shamatha alone.
「若諸菩薩唯觀如幻，以佛力故變化世界種種作用，備行菩薩清淨妙行，於陀羅尼不失寂念及諸靜慧，此菩薩者，名單修三摩缽提。
(The Buddha continued:) "If Bodhisattvas only contemplate things as illusion, and by the Buddha's power transform worlds and carry out all kinds of functions, perform fully the pure, wondrous practices of Bodhisattvas, and in dharani do not lose still mindfulness and the wisdom of stillness, such Bodhisattvas are called those who practice Samapatti alone.
「若諸菩薩唯滅諸幻，不取作用獨斷煩惱，煩惱斷盡便證實相；此菩薩者，名單修禪那。
(The Buddha continued:) "If Bodhisattvas only extinguish illusions, take no function, and cut off afflictions alone, then when afflictions are cut off completely they realize the true nature of things. Such Bodhisattvas are called those who practice Dhyana alone.
「若諸菩薩先取至靜，以靜慧心照諸幻者，便於是中起菩薩行；此菩薩者，名先修奢摩他，後修三摩缽提。
(The Buddha continued:) "If Bodhisattvas first take the utmost stillness, and with a mind of still wisdom illuminate all illusions, they then begin Bodhisattva practice within it. Such Bodhisattvas are called those who first practice Shamatha and afterward practice Samapatti.
「若諸菩薩以靜慧故證至靜性，便斷煩惱永出生死；此菩薩者，名先修奢摩他，後修禪那。
(The Buddha continued:) "If Bodhisattvas, through still wisdom, realize the nature of utmost stillness, they cut off afflictions and leave birth and death forever. Such Bodhisattvas are called those who first practice Shamatha and afterward practice Dhyana.
「若諸菩薩以寂靜慧，復現幻力種種變化度諸眾生，後斷煩惱而入寂滅；此菩薩者，名先修奢摩他，中修三摩缽提，後修禪那。
(The Buddha continued:) "If Bodhisattvas, through still and quiet wisdom, again manifest the power of illusion in many transformations to deliver beings, and afterward cut off afflictions and enter extinction, such Bodhisattvas are called those who first practice Shamatha, in the middle practice Samapatti, and afterward practice Dhyana.
「若諸菩薩以至靜力斷煩惱已，後起菩薩清淨妙行度諸眾生；此菩薩者，名先修奢摩他，中修禪那，後修三摩缽提。
(The Buddha continued:) "If Bodhisattvas, by the power of utmost stillness, have cut off afflictions, and afterward give rise to the pure, wondrous practices of Bodhisattvas to deliver beings, such Bodhisattvas are called those who first practice Shamatha, in the middle practice Dhyana, and afterward practice Samapatti.
「若諸菩薩以至靜力心斷煩惱，復度眾生建立世界；此菩薩者，名先修奢摩他，齊修三摩缽提禪那。
(The Buddha continued:) "If Bodhisattvas, by the power of utmost stillness, cut off afflictions in the mind, and again deliver beings and establish worlds, such Bodhisattvas are called those who first practice Shamatha and then practice Samapatti and Dhyana together.
「若諸菩薩以至靜力資發變化，後斷煩惱；此菩薩者，名齊修奢摩他、三摩缽提，後修禪那。
(The Buddha continued:) "If Bodhisattvas, by the power of utmost stillness, support the arising of transformations, and afterward cut off afflictions, such Bodhisattvas are called those who practice Shamatha and Samapatti together and afterward practice Dhyana.
「若諸菩薩以至靜力用資寂滅，後起作用變化境界；此菩薩者，名齊修奢摩他、禪那，後修三摩缽提。
(The Buddha continued:) "If Bodhisattvas, by the power of utmost stillness, support extinction, and afterward give rise to functions and transformed realms, such Bodhisattvas are called those who practice Shamatha and Dhyana together and afterward practice Samapatti.
「若諸菩薩以變化力種種隨順，而取至靜；此菩薩者，名先修三摩缽提，後修奢摩他。
(The Buddha continued:) "If Bodhisattvas, by the power of transformation, follow in all kinds of ways and take utmost stillness, such Bodhisattvas are called those who first practice Samapatti and afterward practice Shamatha.
「若諸菩薩以變化力種種境界，而取寂滅；此菩薩者，名先修三摩缽提，後修禪那。
(The Buddha continued:) "If Bodhisattvas, by the power of transformation, in all kinds of realms, take extinction, such Bodhisattvas are called those who first practice Samapatti and afterward practice Dhyana.
「若諸菩薩以變化力而作佛事，安住寂靜，而斷煩惱；此菩薩者，名先修三摩缽提，中修奢摩他，後修禪那。
(The Buddha continued:) "If Bodhisattvas, by the power of transformation, do the work of the Buddha, abide in stillness, and cut off afflictions, such Bodhisattvas are called those who first practice Samapatti, in the middle practice Shamatha, and afterward practice Dhyana.
「若諸菩薩以變化力無礙作用，斷煩惱故，安住至靜；此菩薩者，名先修三摩缽提，中修禪那，後修奢摩他。
(The Buddha continued:) "If Bodhisattvas, by the power of transformation and unobstructed function, cut off afflictions and so abide in utmost stillness, such Bodhisattvas are called those who first practice Samapatti, in the middle practice Dhyana, and afterward practice Shamatha.
「若諸菩薩以變化力方便作用，至靜、寂滅二俱隨順；此菩薩者，名先修三摩缽提，齊修奢摩他、禪那。
(The Buddha continued:) "If Bodhisattvas, by the power of transformation and skillful functioning, are in accord with both utmost stillness and extinction, such Bodhisattvas are called those who first practice Samapatti and then practice Shamatha and Dhyana together.
「若諸菩薩以變化力種種起用，資於至靜，後斷煩惱；此菩薩者，名齊修三摩缽提、奢摩他，後修禪那。
(The Buddha continued:) "If Bodhisattvas, by the power of transformation, give rise to all kinds of functions that support utmost stillness, and afterward cut off afflictions, such Bodhisattvas are called those who practice Samapatti and Shamatha together and afterward practice Dhyana.
「若諸菩薩以變化力資於寂滅，後住清淨，無作靜慮；此菩薩者，名齊修三摩缽提、禪那，後修奢摩他。
(The Buddha continued:) "If Bodhisattvas, by the power of transformation, support extinction, and afterward abide in purity and effortless quiet contemplation, such Bodhisattvas are called those who practice Samapatti and Dhyana together and afterward practice Shamatha.
「若諸菩薩以寂滅力而起至靜，住於清淨；此菩薩者，名先修禪那，後修奢摩他。
(The Buddha continued:) "If Bodhisattvas, by the power of extinction, give rise to utmost stillness and abide in purity, such Bodhisattvas are called those who first practice Dhyana and afterward practice Shamatha.
「若諸菩薩以寂滅力而起作用，於一切境寂用隨順；此菩薩者，名先修禪那，後修三摩缽提。
(The Buddha continued:) "If Bodhisattvas, by the power of extinction, give rise to function and in all realms are in accord with both stillness and function, such Bodhisattvas are called those who first practice Dhyana and afterward practice Samapatti.
「若諸菩薩以寂滅力種種自性，安於靜慮，而起變化；此菩薩者，名先修禪那，中修奢摩他，後修三摩缽提。
(The Buddha continued:) "If Bodhisattvas, by the power of extinction and of the many self-natures, rest in quiet contemplation and give rise to transformations, such Bodhisattvas are called those who first practice Dhyana, in the middle practice Shamatha, and afterward practice Samapatti.
「若諸菩薩以寂滅力無作自性起於作用，清淨境界歸於靜慮；此菩薩者，名先修禪那，中修三摩缽提，後修奢摩他。
(The Buddha continued:) "If Bodhisattvas, by the power of extinction and the effortless self-nature, give rise to function, and the pure realm returns to quiet contemplation, such Bodhisattvas are called those who first practice Dhyana, in the middle practice Samapatti, and afterward practice Shamatha.
「若諸菩薩以寂滅力種種清淨，而住靜慮起於變化；此菩薩者，名先修禪那，齊修奢摩他、三摩缽提。
(The Buddha continued:) "If Bodhisattvas, by the power of extinction and the many kinds of purity, abide in quiet contemplation and give rise to transformations, such Bodhisattvas are called those who first practice Dhyana and then practice Shamatha and Samapatti together.
「若諸菩薩以寂滅力資於至靜，而起變化；此菩薩者，名齊修禪那、奢摩他，後修三摩缽提。
(The Buddha continued:) "If Bodhisattvas, by the power of extinction, support utmost stillness and give rise to transformations, such Bodhisattvas are called those who practice Dhyana and Shamatha together and afterward practice Samapatti.
「若諸菩薩以寂滅力資於變化，而起至靜清明境慧；此菩薩者，名齊修禪那、三摩缽提，後修奢摩他。
(The Buddha continued:) "If Bodhisattvas, by the power of extinction, support transformation and give rise to the clear and bright wisdom of utmost stillness, such Bodhisattvas are called those who practice Dhyana and Samapatti together and afterward practice Shamatha.
「若諸菩薩以圓覺慧圓合一切，於諸性相無離覺性；此菩薩者，名為圓修三種自性清淨隨順。
(The Buddha continued:) "If Bodhisattvas, with the wisdom of perfect enlightenment, perfectly unite all things, and in all natures and appearances never leave the enlightened nature, such Bodhisattvas are called those who practice all three in perfect unity, following the self-nature that is pure.
「善男子！是名菩薩二十五輪，一切菩薩修行如是。若諸菩薩及末世眾生依此輪者，當持梵行，寂靜思惟，求哀懺悔，經三七日。於二十五輪各安標記，至心求哀，隨手結取；依結開示便知頓漸，一念疑悔即不成就。」
(The Buddha continued:) "Good son! These are called the twenty-five wheels of the Bodhisattvas, and all Bodhisattvas practice in this way. If Bodhisattvas and beings of the last age rely on these wheels, they should keep pure conduct, think in stillness, and seek repentance with pleading, for three times seven days. Mark each of the twenty-five wheels, plead sincerely, and tie a knot at random with the hand; according to the knot tied, the teaching will show whether the way is sudden or gradual. A single thought of doubt or regret will prevent success."
爾時，世尊欲重宣此義而說偈言：
Then the World-Honored One, wishing to restate this meaning, spoke in verse:
「辯音汝當知，一切諸菩薩，
"Eloquent Voice, you should know that all Bodhisattvas,
無礙清淨慧，皆依禪定生。
with their unobstructed pure wisdom, all arise from meditative concentration.
所謂奢摩他，三摩提禪那，
That is, Shamatha, Samapatti and Dhyana,
三法頓漸修，有二十五種。
practiced as three Dharmas, suddenly or gradually, make twenty-five kinds.
十方諸如來，三世修行者，
The Tathagatas of the ten directions and the practitioners of the three times
無不因此法，而得成菩提；
all, through these Dharmas, have attained bodhi;
唯除頓覺人，並法不隨順。
only those who awaken suddenly are not in accord with these Dharmas.
一切諸菩薩，及末世眾生，
All Bodhisattvas and beings of the last age
常當持此輪，隨順勤修習，
should always hold these wheels, following them and practicing them diligently,
依佛大悲力，不久證涅槃。」
and relying on the Buddha's great compassionate power, will soon realize nirvana."
於是淨諸業障菩薩在大眾中即從座起，頂禮佛足右繞三匝，長跪叉手而白佛言：「大悲世尊！為我等輩廣說如是不思議事一切如來因地行相，令諸大眾得未曾有，覩見調御歷恆沙劫勤苦境界，一切功用猶如一念，我等菩薩深自慶慰。世尊！若此覺心本性清淨，因何染汙，使諸眾生迷悶不入？唯願如來廣為我等開悟法性，令此大眾及末世眾生作將來眼。」說是語已五體投地，如是三請終而復始。
Then Bodhisattva Who Purifies All Karmic Obstructions rose from his seat in the assembly, bowed with his head at the Buddha's feet, circled him three times to the right, knelt with palms joined, and said to the Buddha: "Greatly compassionate World-Honored One! You have widely explained to us such inconceivable things and the practices of all Tathagatas at the causal stage, giving this great assembly something never known before. We have seen the realm of the Tamer's toil and hardship through kalpas as many as the sands of the Ganges, all his efforts now like a single thought, and we Bodhisattvas rejoice deeply in ourselves. World-Honored One! If this enlightened mind is by nature pure, why does it become defiled, so that beings are confused and unable to enter? We beg the Tathagata to explain widely to us the nature of the Dharma, so that this great assembly and beings of the last age may have eyes for the future." Having said this, he prostrated with all five limbs on the ground, and made this request three times, ending and beginning again.
爾時，世尊告淨諸業障菩薩言：「善哉！善哉！善男子！汝等乃能為諸大眾及末世眾生，諮問如來如是方便。汝今諦聽！當為汝說。」時，淨諸業障菩薩奉教歡喜，及諸大眾默然而聽。
Then the World-Honored One said to Bodhisattva Who Purifies All Karmic Obstructions: "Excellent, excellent, good son! You are able to ask the Tathagata, on behalf of the great assembly and beings of the last age, about such skillful means. Listen carefully now! I will explain it for you." Then Bodhisattva Who Purifies All Karmic Obstructions received the teaching with joy, and the whole assembly listened in silence.
「善男子！一切眾生從無始來，妄想執有我、人、眾生及與壽命，認四顛倒為實我體，由此便生憎愛二境。於虛妄體重執虛妄，二妄相依生妄業道，有妄業故妄見流轉，厭流轉者妄見涅槃。由此不能入清淨覺，非覺違拒諸能入者，有諸能入，非覺入故。是故動念及與息念皆歸迷悶，何以故？由有無始本起無明為己主宰，一切眾生生無慧目，身心等性皆是無明，譬如有人不自斷命。是故當知！有愛我者我與隨順，非隨順者便生憎怨，為憎愛心養無明故，相續求道皆不成就。
"Good son! From beginningless time, all beings, through false thinking, have clung to the existence of self, person, being and life span, and have taken the four inversions as their real self. From this arise the two realms of hatred and love. Upon the false body they cling to falsity again, and the two falsities depend on each other to produce the path of false karma; because of false karma, they see transmigration falsely, and those who tire of transmigration falsely see nirvana. For this reason they cannot enter pure enlightenment; it is not that enlightenment refuses those who can enter, but that where there are those who can enter, enlightenment is not entered. So both stirring thoughts and stilling thoughts end in confusion. Why? Because beginningless original ignorance acts as their master, and all beings, born without the eye of wisdom, find that their body, mind and natures are all ignorance, like a person who does not end his own life. So know this: toward those who love me I am accommodating, and toward those who do not accommodate me I feel hatred and resentment; because hatred and love nourish ignorance, those who keep seeking the Way never succeed.
「善男子！云何我相？謂諸眾生心所證者。善男子！譬如有人百骸調適忽忘我身；四支絃緩，攝養乖方，微加針艾，則知有我。是故證取方現我體。善男子！其心乃至證於如來，畢竟了知清淨涅槃皆是我相。
(The Buddha continued:) "Good son! What is the mark of self? It is what beings' minds realize. Good son! It is like a person whose hundred bones are all in harmony and who suddenly forgets his own body; but when his four limbs slacken, or he has been careless in caring for himself, and a little acupuncture or moxibustion is applied, then he knows there is a self. So it is by experiencing that the self appears. Good son! Even when the mind goes so far as to realize the Tathagata and finally comes to know pure nirvana, all of that is still the mark of self.
「善男子！云何人相？謂諸眾生心悟證者。善男子！悟有我者，不復認我，所悟非我，悟亦如是。悟已超過一切證者，悉為人相。善男子！其心乃至圓悟涅槃俱是我者，心存少悟備殫證理，皆名人相。
(The Buddha continued:) "Good son! What is the mark of person? It is what beings' minds awaken to and realize. Good son! One who has awakened to the existence of a self no longer takes it as self; what is awakened to is not the self, and the awakening is likewise. Having awakened, whatever surpasses all that is realized is the mark of person. Good son! When the mind, even in perfectly awakening to nirvana, regards all of it as self, or keeps a little awakening and has exhausted the principle of realization, all of this is called the mark of person.
「善男子！云何眾生相？謂諸眾生心自證悟所不及者。善男子！譬如有人作如是言：『我是眾生。』則知彼人說眾生者非我非彼。云何非我？我是眾生，則非是我。云何非彼？我是眾生，非彼我故。善男子！但諸眾生了證了悟皆為我、人，而我、人相所不及者，存有所了，名眾生相。
(The Buddha continued:) "Good son! What is the mark of being? It is what beings' minds cannot reach by their own realization and awakening. Good son! It is like a person who says: 'I am a being.' Then we know that when that person says 'being', it is neither me nor him. Why not me? If I am a being, then it is not I. Why not him? If I am a being, it is not that he and I are the same. Good son! But the understanding and awakening of all beings are all self and person, and what the marks of self and person cannot reach, in which there remains something understood, is called the mark of being.
「善男子！云何壽命相？謂諸眾生心照清淨覺所了者，一切業智所不自見猶如命根。善男子！若心照見一切覺者皆為塵垢，覺、所覺者不離塵故；如湯銷氷無別有氷，知氷銷者，存我、覺我亦復如是。
(The Buddha continued:) "Good son! What is the mark of life span? It is what the mind, illuminating pure enlightenment, comprehends, which all karmic knowledge cannot see in itself, like the root of life. Good son! If the mind sees that all that is aware is dust and defilement, because awareness and the aware are not apart from dust, it is like hot water melting ice, where there is no separate ice; the one who knows the ice is melting, the one who holds to a self and an awareness of self, is likewise.
「善男子！末世眾生不了四相，雖經多劫勤苦修道，但名有為，終不能成一切聖果，是故名為正法末世。何以故？認一切我為涅槃故，有證有悟名成就故。譬如有人以賊為子，其家財寶終不成就。何以故？有我愛者亦愛涅槃，伏我愛根為涅槃相；有憎我者亦憎生死，不知愛者真生死故，別憎生死，名不解脫。
(The Buddha continued:) "Good son! Beings of the last age who do not understand the four marks, though they practice the Way with toil through many kalpas, are only called conditioned and never attain any holy fruit, and so it is called the last age of the true Dharma. Why? Because they take every self to be nirvana, and take having realization and awakening to be accomplishment. It is like a person who takes a thief for his son: the family's wealth will never be secured. Why? Those who love the self also love nirvana, and subduing the root of self-love they take to be the mark of nirvana; those who hate the self also hate birth and death, not knowing that the lover is itself real birth and death, and so hate birth and death elsewhere, which is called not being liberated.
「云何當知法不解脫？善男子！彼末世眾生習菩提者，以己微證為自清淨，猶未能盡我相根本。若復有人讚歎彼法，即生歡喜便欲濟度；若復誹謗彼所得者便生瞋恨。則知我相堅固執持，潛伏藏識，遊戲諸根曾不間斷。善男子！彼修道者不除我相，是故不能入清淨覺。善男子！若知我空，無毀我者，有我說法，我未斷故，眾生、壽命亦復如是。
(The Buddha continued:) "How should one know that a teaching does not liberate? Good son! Those beings of the last age who practice bodhi take their own slight realization as their purity, still unable to exhaust the root of the mark of self. If someone praises their teaching, they at once rejoice and wish to deliver others; if someone slanders what they have attained, they at once become angry. From this one knows the mark of self is firmly held, lying hidden in the storehouse consciousness, playing through all the senses without interruption. Good son! Those who practice the Way without removing the mark of self cannot enter pure enlightenment. Good son! If you know self is empty, there is no one to harm you; if there is a self that expounds the Dharma, it is because the self has not been cut off. Being and life span are the same.
「善男子！末世眾生說病為法，是故名為可憐愍者；雖勤精進增益諸病，是故不能入清淨覺。善男子！末世眾生不了四相，以如來解及所行處為自修行終不成就。或有眾生未得謂得、未證謂證，見勝進者心生嫉妬；由彼眾生未斷我愛，是故不能入清淨覺。善男子！末世眾生希望成道無令求悟，唯益多聞增長我見；但當精勤降伏煩惱起大勇猛，未得令得、未斷令斷，貪、瞋、愛、慢、諂曲、嫉妬對境不生，彼我恩愛一切寂滅，佛說是人漸次成就。求善知識不墮邪見，若於所求別生憎愛，則不能入清淨覺海。」
(The Buddha continued:) "Good son! Beings of the last age take illness for the Dharma, and so they are called pitiable; though they work diligently, they only increase their illnesses, and so cannot enter pure enlightenment. Good son! Beings of the last age who do not understand the four marks take the Tathagata's understanding and the ground he walks as their own practice, and never succeed. Some beings claim to have attained what they have not, and to have realized what they have not, and when they see others advance they become jealous; because they have not cut off self-love, they cannot enter pure enlightenment. Good son! For beings of the last age who hope to attain the Way, do not let them seek only understanding; that would only increase their learning and grow their view of self. They should instead diligently subdue afflictions and rouse great courage, making what has not been attained attained and what has not been cut off cut off, so that greed, anger, love, pride, flattery and jealousy do not arise toward any object, and thoughts of him and me, favor and affection, are all stilled; the Buddha says such a person will gradually succeed. In seeking a good spiritual friend, they will not fall into wrong views, but if in what they seek they give rise to separate hatred or love, they cannot enter the sea of pure enlightenment."
爾時，世尊欲重宣此義而說偈言：
Then the World-Honored One, wishing to restate this meaning, spoke in verse:
「淨業汝當知，一切諸眾生，
"Pure Karma, you should know that all beings
皆由執我愛，無始妄流轉，
drift falsely in transmigration from beginningless time, through clinging to self and love,
未除四種相，不得成菩提。
and without removing the four marks, cannot attain bodhi.
愛憎生於心，諂曲存諸念，
Love and hatred arise in the mind, and flattery lingers in thought,
是故多迷悶，不能入覺城。
and so they are much confused and cannot enter the city of enlightenment.
若能歸悟剎，先去貪瞋痴，
If they wish to return to the land of awakening, first let them remove greed, anger and delusion,
法愛不存心，漸次可成就。
and when love of the Dharma is not kept in the mind, they can gradually succeed.
我身本不有，憎愛何由生？
My body does not originally exist; how can hatred and love arise?
此人求善友，終不墮邪見。
Such a person, seeking a good friend, will in the end not fall into wrong views.