The Sutra of Perfect Enlightenment

所求別生心，究竟非成就。」

If in what they seek they give rise to a separate mind, they will not in the end succeed."

於是普覺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！快說禪病！令諸大眾得未曾有，心意蕩然獲大安隱。世尊！末世眾生去佛漸遠，賢聖隱伏邪法增熾，使諸眾生求何等人？依何等法？行何等行？除去何病？云何發心令彼群盲不墮邪見？」作是語已五體投地，如是三請終而復始。

Then Universal Enlightenment 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! Please explain the illnesses of meditation, that this great assembly may gain something never known before, that their minds may be cleared and they may find great peace. World-Honored One! Beings of the last age are gradually farther from the Buddha, the worthy and holy ones are hidden, and wrong teachings flourish. Whom should these beings seek? Which Dharma should they rely on? Which practice should they follow? Which illnesses should they get rid of? And how should they set their minds so that the crowd of the blind do not fall into wrong views?" Having said this, he prostrated with all five limbs on the ground, and made this request three times, ending and beginning again.

爾時，世尊告普覺菩薩言：「善哉！善哉！善男子！汝等乃能諮問如來如是修行，能施末世一切眾生無畏道眼，令彼眾生得成聖道。汝今諦聽！當為汝說。」時，普覺菩薩奉教歡喜，及諸大眾默然而聽。

Then the World-Honored One said to Universal Enlightenment Bodhisattva: "Excellent, excellent, good son! You are able to ask the Tathagata about such practice, which can give all beings of the last age the fearless eye of the Way and enable them to accomplish the holy path. Listen carefully now! I will explain it for you." Then Universal Enlightenment Bodhisattva received the teaching with joy, and the whole assembly listened in silence.

「善男子！末世眾生將發大心求善知識欲修行者，當求一切正知見人。心不住相，不著聲聞、緣覺境界，雖現塵勞心恆清淨，示有諸過讚歎梵行，不令眾生入不律儀。求如是人即得成就阿耨多羅三藐三菩提；末世眾生見如是人應當供養不惜身命。彼善知識四威儀中常現清淨，乃至示現種種過患，心無憍慢，況復摶財、妻子、眷屬。若善男子於彼善友不起惡念，即能究竟成就正覺，心花發明照十方剎。

"Good son! Beings of the last age who are about to make the great resolve and seek a good spiritual friend in order to practice should seek persons of right knowledge and view. Their minds do not dwell on appearances and do not cling to the realms of shravakas or pratyekabuddhas; though they appear in the dust and toil of the world, their minds are always pure; they show faults while praising pure conduct, and do not lead beings into improper conduct. Seeking such a person, one will attain anuttara-samyak-sambodhi (meaning 'unsurpassed perfect enlightenment', the complete awakening attained by the Buddha); beings of the last age who see such a person should make offerings without sparing their lives. Such a good spiritual friend always shows purity in the four deportments, and even when showing all kinds of faults has no arrogance in the mind, to say nothing of hoarding wealth, wives and family. If a good son gives rise to no evil thought toward such a good friend, he can ultimately accomplish right enlightenment, and the flower of his mind will bloom and illuminate the lands of the ten directions.

「善男子！彼善知識所證妙法應離四病。云何四病？一者作病，若復有人作如是言：『我於本心作種種行欲求圓覺。』彼圓覺性非作得故，說名為病。二者任病，若復有人作如是言：『我等今者不斷生死、不求涅槃，涅槃、生死無起滅念，任彼一切隨諸法性慾求圓覺。』彼圓覺性非任有故，說名為病。三者止病，若復有人作如是言：『我今自心永息諸念得一切性，寂然平等欲求圓覺。』彼圓覺性非止合故，說名為病。四者滅病，若復有人作如是言：『我今永斷一切煩惱，身心畢竟空無所有，何況根塵虛妄境界，一切永寂欲求圓覺。』彼圓覺性非寂相故，說名為病。離四病者則知清淨，作是觀者名為正觀，若他觀者名為邪觀。

(The Buddha continued:) "Good son! The wondrous Dharma realized by such a good spiritual friend should be free of four illnesses. What are the four illnesses? The first is the illness of making: if someone says, 'I will perform various practices upon my original mind, wishing to seek perfect enlightenment,' the nature of perfect enlightenment is not obtained by making, and this is called an illness. The second is the illness of letting be: if someone says, 'We now neither cut off birth and death nor seek nirvana; with no thought of arising or ceasing in nirvana and birth and death, we let all things follow the nature of the Dharma, wishing to seek perfect enlightenment,' the nature of perfect enlightenment does not exist through letting be, and this is called an illness. The third is the illness of stopping: if someone says, 'I now permanently still all thoughts in my own mind and attain the nature of all things, calm and equal, wishing to seek perfect enlightenment,' the nature of perfect enlightenment does not unite through stopping, and this is called an illness. The fourth is the illness of extinguishing: if someone says, 'I now cut off all afflictions forever, and body and mind are ultimately empty with nothing at all, to say nothing of the false realms of sense roots and dusts, all being forever still, wishing to seek perfect enlightenment,' the nature of perfect enlightenment is not the mark of stillness, and this is called an illness. One who is free of the four illnesses knows purity; to contemplate this way is called right contemplation, and to contemplate otherwise is called wrong contemplation.

「善男子！末世眾生欲修行者，應當盡命供養善友、事善知識，彼善知識欲來親近應斷憍慢，若復遠離應斷瞋恨；現逆順境猶如虛空，了知身心畢竟平等，與諸眾生同體無異，如是修行方入圓覺。善男子！末世眾生不得成道，由有無始自他憎愛一切種子故未解脫。若復有人，觀彼怨家如己父母心無有二，即除諸病；於諸法中自他憎愛亦復如是。善男子！末世眾生欲求圓覺應當發心作如是言：『盡於虛空一切眾生，我皆令入究竟圓覺，於圓覺中無取覺者，除彼、我、人一切諸相。』如是發心不墮邪見。」

(The Buddha continued:) "Good son! Beings of the last age who wish to practice should, to the end of their lives, make offerings to good friends and serve good spiritual friends. When such a friend wishes to draw near, they should cut off arrogance; if he goes far away, they should cut off anger. Meeting favorable and adverse circumstances as if they were empty space, understanding that body and mind are ultimately equal, one with all beings and no different, in practicing this way one enters perfect enlightenment. Good son! Beings of the last age fail to attain the Way because they have not been freed from all the seeds of hatred and love between self and others from beginningless time. If someone regards an enemy like his own parents, with no two minds, he removes all illnesses; and among all dharmas, hatred and love between self and others are likewise. Good son! Beings of the last age who wish to seek perfect enlightenment should make this resolve and say: 'All beings throughout space, I will lead them all into ultimate perfect enlightenment, and within perfect enlightenment there is no one who takes enlightenment, and all marks of him, me and person are removed.' With such a resolve, one does not fall into wrong views."

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:

「普覺汝當知，末世諸眾生，

"Universal Enlightenment, you should know that beings of the last age,

欲求善知識，應當求正見，

wishing to seek a good spiritual friend, should seek right view,

心遠二乘者。法中除四病，

one whose mind is far from the Two Vehicles. In the Dharma remove the four illnesses,

謂作止任滅；親近無憍慢，

namely making, stopping, letting be and extinguishing; draw near without arrogance,

遠離無瞋恨。見種種境界，

keep away without anger. Seeing all kinds of realms,

心當生希有，還如佛出世。

let the mind regard them as rare, as if a Buddha had appeared in the world.

不犯非律儀，戒根永清淨，

Not violating improper conduct, the root of the precepts is forever pure,

度一切眾生，究竟入圓覺。

delivering all beings, and finally entering perfect enlightenment.

無彼我人相，常依止智慧，

Without marks of him, me or person, always relying on wisdom,

便得超邪見，證覺般涅槃。」

they pass beyond wrong views and realize enlightenment and parinirvana."

於是圓覺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！為我等輩廣說淨覺種種方便，令末世眾生有大增益。世尊！我等今者已得開悟，若佛滅後末世眾生未得悟者，云何安居修此圓覺清淨境界？此圓覺中三種淨觀以何為首？唯願大悲為諸大眾及末世眾生施大饒益。」作是語已五體投地，如是三請終而復始。

Then Perfect Enlightenment 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! You have widely explained to us the many skillful means of pure enlightenment, giving great benefit to beings of the last age. World-Honored One! We have now been awakened, but after the Buddha's passing, how should beings of the last age who have not yet awakened settle themselves in dwelling and practice this pure realm of perfect enlightenment? Among the three pure contemplations in this perfect enlightenment, which should come first? We beg you in your great compassion to give great benefit to the great assembly and to beings of the last age." Having said this, he prostrated with all five limbs on the ground, and made this request three times, ending and beginning again.

爾時，世尊告圓覺菩薩言：「善哉！善哉！善男子！汝等乃能問於如來如是方便，以大饒益施諸眾生。汝今諦聽！當為汝說。」時，圓覺菩薩奉教歡喜，及諸大眾默然而聽。

Then the World-Honored One said to Perfect Enlightenment Bodhisattva: "Excellent, excellent, good son! You are able to ask the Tathagata about such skillful means, to give great benefit to all beings. Listen carefully now! I will explain it for you." Then Perfect Enlightenment Bodhisattva received the teaching with joy, and the whole assembly listened in silence.

「善男子！一切眾生，若佛住世，若佛滅後、若法末時，有諸眾生具大乘性，信佛秘密大圓覺心，欲修行者，若在伽藍安處徒眾，有緣事故隨分思察，如我已說；若復無有他事因緣，即建道場當立期限，若立長期百二十日，中期百日，下期八十日，安置淨居。若佛現在，當正思惟；若佛滅後，施設形像，心存目想生正憶念，還同如來常住之日。懸諸幡花經三七日，稽首十方諸佛名字，求哀懺悔；遇善境界得心輕安。過三七日，一向攝念。

"Good son! All beings, whether while the Buddha is in the world, after the Buddha's passing, or in the last age of the Dharma, who have the nature of the Great Vehicle, believe in the Buddha's secret great perfect enlightened mind, and wish to practice, if they live in a monastery (a monks' garden), with a community, and have affairs requiring them, they should reflect according to their part, as I have already said. If there are no other matters, then they should set up a practice place and set a time limit: a long period of one hundred and twenty days, a middle period of one hundred days, or a short period of eighty days, and settle in a pure dwelling. If the Buddha is present, they should reflect rightly; if the Buddha has passed away, they should set up an image, hold it in mind and picture it with the eyes, and give rise to right remembrance, as if on the days when the Tathagata was constantly present. They should hang banners and flowers for three times seven days, bow their heads to the names of the Buddhas of the ten directions, and seek repentance with pleading; meeting a good realm, the mind gains calm and ease. After the three times seven days, they should gather their thoughts wholly.

「若經夏首，三月安居，當為清淨菩薩止住，心離聲聞不假徒眾。至安居日即於佛前作如是言：『我比丘、比丘尼、優婆塞、優婆夷某甲，踞菩薩乘修寂滅行，同入清淨實相住持，以大圓覺為我伽藍，身心安居，平等性智，涅槃自性，無繫屬故。今我敬請不依聲聞，當與十方如來及大菩薩三月安居，為修菩薩無上妙覺大因緣故不繫徒眾。』善男子！此名菩薩示現安居，過三期日隨往無礙。善男子！若彼末世修行眾生求菩薩道入三期者，非彼所聞一切境界終不可取。

(The Buddha continued:) "If they pass the start of summer and keep the three-month retreat, they should stay as pure Bodhisattvas, with minds free of the shravaka way, not relying on a community. On the day the retreat begins, they should say before the Buddha: 'I, a bhikshu (an ordained man), bhikshuni (an ordained woman), upasaka (a lay man) or upasika (a lay woman), so and so, relying on the Bodhisattva Vehicle, practice the practice of stillness, entering together into the pure true nature of things and dwelling in it. With great perfect enlightenment as my monastery, I settle in body and mind, in the wisdom of equality, in the self-nature of nirvana, with nothing to bind me. Now I respectfully request, not relying on the shravaka way, to keep the three-month retreat with the Tathagatas of the ten directions and the great Bodhisattvas, for the great cause of cultivating the Bodhisattva's unsurpassed wondrous enlightenment, not bound to a community.' Good son! This is called the Bodhisattva's manifest retreat, and after the three periods are over one may go wherever one wishes without obstruction. Good son! If practicing beings of the last age who seek the Bodhisattva path enter the three periods, they should never grasp any realm they have not heard of from them.

「善男子！若諸眾生修奢摩他，先取至靜不起思念，靜極便覺。如是初靜，從於一身至一世界，覺亦如是。善男子！若覺遍滿一世界者，一世界中有一眾生起一念者皆悉能知，百千世界亦復如是；非彼所聞一切境界終不可取。

(The Buddha continued:) "Good son! If beings practice Shamatha, they should first take utmost stillness and not give rise to thought; when stillness is complete, they become aware. This first stillness extends from one body to one world, and awareness is likewise. Good son! If awareness fills one world, then whenever a single being in that world gives rise to a single thought, they can know it all; the same is so for a hundred thousand worlds. Any realm they have not heard of from these can never be grasped.

「善男子！若諸眾生修三摩缽提，先當憶想十方如來、十方世界一切菩薩，依種種門漸次修行勤苦三昧，廣發大願自燻成種；非彼所聞一切境界終不可取。

(The Buddha continued:) "Good son! If beings practice Samapatti, they should first recall the Tathagatas of the ten directions and all the Bodhisattvas of the worlds of the ten directions, following the many gates of practice in gradual order, practicing the samadhi of toil, widely making great vows, and perfuming themselves so that they become seeds. Any realm they have not heard of from these can never be grasped.

「善男子！若諸眾生修於禪那，先取數門，心中了知生住滅念，分齊頭數，如是周遍四威儀中，分別念數無不了知，漸次增進乃至得知百千世界一滴之雨，猶如目覩所受用物；非彼所聞一切境界終不可取。是名三觀初首方便。若諸眾生，遍修三種勤行精進，即名如來出現於世；若後末世鈍根眾生心欲求道，不得成就由昔業障，當勤懺悔常起希望，先斷憎、愛、嫉妬、諂曲，求勝上心，三種淨觀隨學一事，此觀不得復習彼觀，心不放捨漸次求證。」

(The Buddha continued:) "Good son! If beings practice Dhyana, they should first take the gate of counting, understanding in the mind the arising, abiding and ceasing of thoughts, and the divisions and number of heads; they apply this in all four deportments, discriminating the count of thoughts and understanding all of them. Advancing gradually, they come to know a single drop of rain in a hundred thousand worlds, as if seeing an object they are using. Any realm they have not heard of from these can never be grasped. This is called the first skillful means of the three contemplations. If beings practice all three kinds of diligent effort fully, it is called the Tathagata appearing in the world. Later, if beings of dull capacity in the last age wish to seek the Way but do not succeed because of past karmic obstructions, they should diligently repent and always give rise to hope, first cutting off hatred, love, jealousy and flattery and seeking a higher mind; of the three pure contemplations, they should follow only one of them, and this contemplation should not be mixed with practicing another, never letting go of the mind, and gradually seeking realization."

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:

「圓覺汝當知，一切諸眾生，

"Perfect Enlightenment, you should know that all beings

欲求無上道，先當結三期，

who wish to seek the unsurpassed Way should first set the three periods,

懺悔無始業。經於三七日，

and repent of beginningless karma. After three times seven days,

然後正思惟，非彼所聞境，

they should then reflect rightly; any realm not heard of from these

畢竟不可取。奢摩他至靜，

can never be grasped. Shamatha is utmost stillness,

三摩正憶持，禪那明數門，

Samapatti is right remembrance and holding, and Dhyana clarifies the gate of counting;

是名三淨觀。若能勤修習，

these are called the three pure contemplations. If one can practice them diligently,

是名佛出世。鈍根未成者，

this is called a Buddha appearing in the world. Those of dull capacity who have not yet succeeded

常當勤心懺，無始一切罪，

should always repent diligently of all sins from beginningless time;

諸障若銷滅，佛境便現前。」

when the obstructions are extinguished, the Buddha's realm will appear before them."

於是賢善首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！廣為我等及末世眾生，開悟如是不思議事。世尊！此大乘教名字何等？云何奉持？眾生修習得何功德？云何使我護持經人？流佈此教至於何地？」作是語已五體投地，如是三請終而復始。

Then Bodhisattva Foremost in Virtue and Goodness 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 awakened us and beings of the last age to such inconceivable things. World-Honored One! What is the name of this Great Vehicle teaching? How should it be upheld? What merit do beings gain by practicing it? How should we protect those who uphold this sutra? To what places should this teaching be spread?" Having said this, he prostrated with all five limbs on the ground, and made this request three times, ending and beginning again.

爾時，世尊告賢善首菩薩言：「善哉！善哉！善男子！汝等乃能為諸菩薩及末世眾生，問於如來如是經教功德名字。汝今諦聽！當為汝說。」時，賢善首菩薩奉教歡喜，及諸大眾默然而聽。

Then the World-Honored One said to Bodhisattva Foremost in Virtue and Goodness: "Excellent, excellent, good son! You are able to ask the Tathagata, on behalf of the Bodhisattvas and beings of the last age, about the merit and name of this sutra. Listen carefully now! I will explain it for you." Then Bodhisattva Foremost in Virtue and Goodness received the teaching with joy, and the whole assembly listened in silence.

「善男子！是經百千萬億恆河沙諸佛所說，三世如來之所守護，十方菩薩之所歸依，十二部經清淨眼目，是經名大方廣圓覺陀羅尼，亦名修多羅了義，亦名秘密王三昧，亦名如來決定境界，亦名如來藏自性差別，汝當奉持。善男子！是經唯顯如來境界，唯佛如來能盡宣說；若諸菩薩及末世眾生依此修行，漸次增進至於佛地。善男子！是經名為頓教大乘，頓機眾生從此開悟，亦攝漸修一切群品。譬如大海不讓小流，乃至蚊虻及阿修羅飲其水者，皆得充滿。

"Good son! This sutra was spoken by hundreds of thousands of millions of Buddhas as numerous as the sands of the Ganges; it is guarded by the Tathagatas of the three times, relied on by the Bodhisattvas of the ten directions, and is the pure eye of the twelve divisions of scripture. This sutra is named the Great Expansive Perfect Enlightenment Dharani, and also the Sutra of Definitive Meaning, the Secret King Samadhi, the Tathagata's Definitive Realm, and the Distinctions of the Self-Nature of the Tathagata-garbha. You should uphold it. Good son! This sutra only reveals the Tathagata's realm, and only the Buddha, the Tathagata, can fully explain it; if Bodhisattvas and beings of the last age practice according to it, they will gradually advance to the Buddha ground. Good son! This sutra is called the Sudden Teaching of the Great Vehicle; beings of sudden capacity awaken through it, and it also embraces all kinds of gradual practitioners. It is like the great sea that does not turn away small streams, so that even mosquitoes, gadflies and asuras (non-gods, a quarrelsome class of beings) who drink its water are all filled.

「善男子！假使有人純以七寶積滿三千大千世界以用佈施，不如有人聞此經名及一句義。善男子！假使有人教百恆河沙眾生得阿羅漢果，不如有人宣說此經分別半偈。善男子！若復有人聞此經名信心不惑，當知是人非於一佛二佛種諸福慧，如是乃至盡恆河沙一切佛所種諸善根聞此經教。汝善男子！當護末世是修行者，無令惡魔及諸外道惱其身心令生退屈。」

(The Buddha continued:) "Good son! Suppose someone filled the three-thousand great-thousand world entirely with the seven treasures and gave them all in charity; this would not equal someone who hears the name of this sutra and the meaning of a single line. Good son! Suppose someone taught beings as numerous as the sands of a hundred Ganges rivers to attain the fruit of arhat; this would not equal someone who expounds and explains even half a verse of this sutra. Good son! If anyone hears the name of this sutra and believes without doubt, know that this person did not plant blessings and wisdom with just one Buddha or two, but has planted good roots with all the Buddhas as numerous as the sands of the Ganges, and so hears this sutra. You, good son, should protect those who practice in the last age, and not let evil demons and outsiders trouble their bodies and minds and make them retreat."

爾時，會中有火首金剛、摧碎金剛、尼藍婆金剛等八萬金剛並其眷屬即從座起，頂禮佛足，右繞三匝而白佛言：「世尊！若後末世，一切眾生有能持此決定大乘，我當守護如護眼目；乃至道場所修行處，我等金剛自領徒眾晨夕守護，令不退轉。其家乃至永無災障，疫病銷滅，財寶豐足常不乏少。」

Then in the assembly, eighty thousand vajra beings, among them Fire-Head Vajra, Smashing Vajra and Nilamba Vajra, together with their retinues, rose from their seats, bowed with their heads at the Buddha's feet, circled him three times to the right, and said to the Buddha: "World-Honored One! If in the last age any being can uphold this definitive Great Vehicle, we will guard them as we guard our own eyes. Even at the place of practice, we vajras will lead our followers to guard them morning and evening, so that they do not fall back. Their families will have no calamity or obstruction at all, epidemics will vanish, and wealth and treasure will be plentiful and never lacking."

爾時，大梵天王、二十八天王並須彌山王、護國天王等即從座起，頂禮佛足，右繞三匝而白佛言：「世尊！我亦守護是持經者，常令安隱心不退轉。」

Then the Great Brahma King, the twenty-eight heavenly kings, together with the King of Mount Sumeru, the heavenly kings who protect the nation, and others rose from their seats, bowed with their heads at the Buddha's feet, circled him three times to the right, and said to the Buddha: "World-Honored One! We too will guard those who uphold this sutra, always keeping them at peace and their minds from falling back."

爾時，有大力鬼王名吉槃茶與十萬鬼王即從座起，頂禮佛足，右繞三匝而白佛言：「世尊！我亦守護是持經人，朝夕侍衛令不退屈，其人所居一由旬內，若有鬼神侵其境界，我當使其碎如微塵。」

Then a mighty ghost king named Kumbhanda, with a hundred thousand ghost kings, rose from their seats, bowed with their heads at the Buddha's feet, circled him three times to the right, and said to the Buddha: "World-Honored One! I too will guard those who uphold this sutra, attending them morning and evening so that they do not fall back; within one yojana (about twenty to thirty li) of where such a person lives, if any ghost or spirit trespasses on the area, I will make it crumble to fine dust."

佛說此經已，一切菩薩、天龍、鬼神八部眷屬及諸天王、梵王等一切大眾，聞佛所說，皆大歡喜，信受奉行。

When the Buddha had finished speaking this sutra, all the Bodhisattvas, the devas, nagas, ghosts and spirits of the eight classes of beings with their retinues, and the heavenly kings, Brahma kings and all the great assembly, having heard what the Buddha said, were filled with great joy, and accepted it in faith and carried it out.