English
English version: Existing and ceasing, while the pure Dharmadhatu (the true nature of all phenomena) has neither arising nor ceasing. ‘Furthermore, just as various appearances in the sky seem to increase and decrease, yet the sky itself neither increases nor decreases, so too, within the pure Dharmadhatu of the Tathagata (如来), the nectar-like holy teachings of the Tathagata appear to increase and decrease, yet the pure Dharmadhatu neither increases nor decreases. ‘Furthermore, just as the appearances of the ten directions in the sky are boundless and endless because the realm of space is boundless, yet this space neither goes nor comes, neither moves nor transforms, so too, within the pure Dharmadhatu of the Tathagata, the benefit and happiness of all sentient beings in the ten directions are established, and various activities are boundless and endless because the pure Dharmadhatu is boundless, yet the pure Dharmadhatu neither goes nor comes, neither moves nor transforms. ‘Furthermore, just as three thousand worlds in the sky appear to be destroyed and formed, yet the realm of space is neither destroyed nor formed, so too, within the pure Dharmadhatu of the Tathagata, countless forms of attaining Anuttara-samyak-sambodhi (无上正等正觉, unsurpassed perfect enlightenment) appear, or the entering into Mahaparinirvana (大般涅槃, great complete nirvana) is shown, yet the pure Dharmadhatu neither attains enlightenment nor enters into quiescence. ‘Furthermore, just as various appearances relying on space, such as decay, rot, burning, dryness, and change, can be found, yet the realm of space is neither changed by them nor suffers weariness, so too, relying on the pure realm of the Tathagata within the realm of sentient beings, various violations of the precepts of conduct in body, speech, and mind can be found, yet the pure Dharmadhatu is neither changed by them nor suffers weariness. ‘Furthermore, just as relying on space, the great earth, great mountains, the retinue of Indra (帝释, a protector deity in Buddhism) with light, water, and fire, and even the sun and moon can be found, yet the realm of space is not those appearances, so too, relying on the pure realm of the Tathagata, the aggregates of morality (Silakkhandha, 戒蕴), concentration (Samadhikkhandha, 定蕴), wisdom (Prajnakkhandha, 慧蕴), liberation (Vimutti, 解脱), and the knowledge and vision of liberation (Vimuttinanadassana, 解脱智见) can be found, yet the pure Dharmadhatu is not those appearances. ‘Furthermore, just as various conditions arise and develop in the sky, and countless world-systems of three thousand great thousands can be found revolving, yet the realm of space does nothing, so too, within the pure Dharmadhatu of the Tathagata, assemblies of Buddhas with countless forms can be found revolving, yet the pure Dharmadhatu does nothing. ‘Moreover, O Wonderful Being! The Great Mirror Wisdom (Adarsa-jnana, 大圆镜智) is like the reflection of various images in a round mirror. Likewise, relying on the wisdom-mirror of the Tathagata, the images of various realms of objects and consciousness are reflected. The round mirror is only --------------------------------------------------------------------------------
Chinese
譬喻者，当知圆镜、如来智镜平等平等，是故智镜名圆镜智。 “如大圆镜，有乐福人悬高胜处无所动摇，诸有去来无量众生，于此观察自身德失，为欲存德舍诸失故。如是如来悬圆镜智处净法界，无间断故无所动摇，欲令无量无数众生观于染净，为欲取净舍诸染故。 “又如圆镜极善磨莹，鉴净无垢光明遍照。如是如来大圆镜智，于佛智上，一切烦恼、所知障垢永出离故极善磨莹，为依止定所摄持故鉴净无垢，作诸众生利乐事故光明遍照。 “又如圆镜依缘本质，种种影像相貌生起。如是如来大圆镜智，于一切时依诸缘故，种种智影相貌生起。 “如圆镜上非一众多诸影像起，而圆镜上无诸影像，而此圆镜无动无作。如是如来圆镜智上，非一众多诸智影起，圆镜智上无诸智影，而此智镜无动无作。 “又如圆镜与众影像非合非离，不聚集故，现彼缘故。如是如来大圆镜智，与众智影非合非离，不聚集故，不散失故。 “又如圆镜周莹其面，于一切处为诸影像遍起依缘。如是如来大圆镜智，不断无量众行善莹，为诸智影遍起依缘，谓声闻乘诸智影像、独一觉乘诸智影像、无上大乘诸智影像，为欲令诸声闻乘人依声闻乘而出离故，独一觉人依独觉乘而出离故，大乘之人依无上乘而 现代汉语译本：譬喻来说，应当知道圆镜（圆满的镜子）就像如来的智慧之镜一样，平等无二，因此智慧之镜被称为圆镜智（圆满的智慧之镜）。 就像一面巨大的圆镜，有积聚福德的人将它悬挂在高处，稳固不动摇。无数来来往往的众生，都可以在这面镜子中观察自己的优点和缺点，为了保持优点而舍弃缺点。同样，如来将圆镜智悬挂在清净的法界中，因为没有间断所以不会动摇，为了让无数众生观察染污和清净，为了获取清净而舍弃各种染污。 又如同一面圆镜，经过极好的打磨，清澈明亮，没有污垢，光明遍照。同样，如来的大圆镜智，在佛的智慧之上，因为永远脱离了一切烦恼和所知障的污垢，所以经过了极好的打磨；因为依靠禅定的摄持，所以清澈明亮，没有污垢；为了给众生带来利益和快乐，所以光明遍照。 又如同一面圆镜，依靠外在的条件和本质，各种影像和相貌得以显现。同样，如来的大圆镜智，在任何时候都依靠各种因缘，各种智慧的影像和相貌得以显现。 就像圆镜上显现出许多不同的影像，但圆镜本身并没有这些影像，而这面圆镜既不主动也不造作。同样，如来的圆镜智上显现出许多不同的智慧影像，但圆镜智本身并没有这些智慧影像，而这智慧之镜既不主动也不造作。 又如同一面圆镜与众多影像之间，既不结合也不分离，因为影像不会聚集，而是随着外缘而显现。同样，如来的大圆镜智与众多智慧影像之间，既不结合也不分离，因为智慧影像不会聚集，也不会散失。 又如同一面圆镜，周遍光洁，在任何地方都为各种影像的显现提供依靠和条件。同样，如来的大圆镜智，不断地以无量的修行善行来磨砺，为各种智慧影像的普遍显现提供依靠和条件，这些智慧影像包括声闻乘（听闻佛法而修行的乘）的智慧影像、独一觉乘（独自觉悟的乘）的智慧影像、无上大乘（最高的乘）的智慧影像，为了让那些修习声闻乘的人依靠声闻乘而得到解脱，让那些修习独一觉乘的人依靠独觉乘而得到解脱，让那些修习大乘的人依靠无上乘而得到解脱。
English
English version: By way of illustration, it should be known that the round mirror (perfect mirror) is like the Tathagata's (如来) wisdom mirror, equal and without difference. Therefore, the wisdom mirror is called the Round Mirror Wisdom (圆镜智). Like a large round mirror, a person with accumulated merit hangs it in a high place, stable and unmoving. Countless beings coming and going can observe their own merits and demerits in this mirror, in order to maintain merits and discard demerits. Similarly, the Tathagata hangs the Round Mirror Wisdom in the pure Dharma Realm (法界), unmoving because it is without interruption, in order to allow countless beings to observe defilement and purity, in order to obtain purity and discard various defilements. Furthermore, like a round mirror that is extremely well polished, clear and bright, without impurities, and with light shining everywhere. Similarly, the Tathagata's Great Round Mirror Wisdom, above the Buddha's wisdom, is extremely well polished because it is forever free from the defilements of all afflictions and knowledge obscurations (所知障); clear and bright without impurities because it is upheld by the concentration of Samadhi (定); and with light shining everywhere because it brings benefit and happiness to all beings. Furthermore, like a round mirror, relying on external conditions and its essence, various images and appearances manifest. Similarly, the Tathagata's Great Round Mirror Wisdom, at all times, relies on various conditions, and various wisdom images and appearances manifest. Just as many different images appear on a round mirror, but the round mirror itself does not have these images, and this round mirror is neither active nor creating. Similarly, many different wisdom images appear on the Tathagata's Round Mirror Wisdom, but the Round Mirror Wisdom itself does not have these wisdom images, and this wisdom mirror is neither active nor creating. Furthermore, like a round mirror and the numerous images are neither combined nor separated, because the images do not gather, but appear according to external conditions. Similarly, the Tathagata's Great Round Mirror Wisdom and the numerous wisdom images are neither combined nor separated, because the wisdom images do not gather, nor are they lost. Furthermore, like a round mirror, perfectly polished, providing reliance and conditions for the manifestation of various images everywhere. Similarly, the Tathagata's Great Round Mirror Wisdom, constantly polished by immeasurable virtuous practices, provides reliance and conditions for the universal manifestation of various wisdom images, including the wisdom images of the Sravaka Vehicle (声闻乘) (the vehicle of those who hear and practice the Dharma), the wisdom images of the Pratyekabuddha Vehicle (独一觉乘) (the vehicle of solitary realizers), and the wisdom images of the Unsurpassed Great Vehicle (无上大乘) (the highest vehicle), in order to allow those who practice the Sravaka Vehicle to attain liberation by relying on the Sravaka Vehicle, to allow those who practice the Pratyekabuddha Vehicle to attain liberation by relying on the Pratyekabuddha Vehicle, and to allow those who practice the Great Vehicle to attain liberation by relying on the Unsurpassed Vehicle. -------------------------------------------------------------------------------- 出离故。
Chinese
“如圆镜中大影可得，所谓大地大山大树大宫舍影，而是圆镜不等彼量。如是如来圆镜智上，从极喜地乃至佛地智影可得，及与一切世出世法智影可得，而圆镜智非彼分量。 “又如圆镜，非处障质影像起缘。如是如来大圆镜智，非恶友摄闻不正法障碍众生智影起缘，彼非器故。 “又如圆镜，非处闇质影像起缘。如是如来大圆镜智，非处乐恶愚暗众生智影起缘，彼非器故。 “又如圆镜，非处远质影像起缘。如是如来大圆镜智，非处不净感匮法业不信众生智影起缘，彼非器故。 “复次妙生！平等性智者，由十种相圆满成就。证得诸相增上喜爱，平等法性圆满成故；证得一切领受缘起，平等法性圆满成故；证得远离异相非相，平等法性圆满成故；弘济大慈，平等法性圆满成故；无待大悲，平等法性圆满成故；随诸众生所乐示现，平等法性圆满成故；一切众生敬受所说，平等法性圆满成故；世间寂静皆同一味，平等法性圆满成故；世间诸法苦乐一味，平等法性圆满成故；修殖无量功德究竟，平等法性圆满成故。 “复次妙生！妙观察智者，譬如世界持众生界，如是如来妙观察智，任持一切陀罗尼门、三摩地门，无碍辩说诸佛妙法。 “又如世界是诸众生，顿起 现代汉语译本： 出离的缘故。 ‘就像圆形镜子中可以显现大的影像，比如大地、大山、大树、大宫殿的影像，但圆形镜子的大小并不等于那些影像的大小。同样，如来的大圆镜智上，从极喜地（菩萨十地之第一地，欢喜地）乃至佛地的智慧影像都可以显现，以及一切世间和出世间的法的智慧影像都可以显现，但大圆镜智本身并非那些影像的分量。’ ‘又如圆形镜子，不是处于被遮蔽的物体就能显现影像的缘由。同样，如来的大圆镜智，不是被恶友摄受、听闻不正法而有障碍的众生的智慧影像显现的缘由，因为他们不是合适的器皿。’ ‘又如圆形镜子，不是处于黑暗中的物体就能显现影像的缘由。同样，如来的大圆镜智，不是处于快乐或痛苦、愚昧无知的众生的智慧影像显现的缘由，因为他们不是合适的器皿。’ ‘又如圆形镜子，不是处于遥远地方的物体就能显现影像的缘由。同样，如来的大圆镜智，不是处于不净、感受匮乏法业、不相信的众生的智慧影像显现的缘由，因为他们不是合适的器皿。’ ‘再者，妙生（菩萨名）！平等性智，由十种相圆满成就。证得诸相增上喜爱，是因为平等法性圆满成就；证得一切领受缘起，是因为平等法性圆满成就；证得远离异相非相，是因为平等法性圆满成就；弘扬救济大慈，是因为平等法性圆满成就；无所等待的大悲，是因为平等法性圆满成就；随顺各种众生所喜好的而示现，是因为平等法性圆满成就；一切众生敬重接受所说，是因为平等法性圆满成就；世间寂静都同一味道，是因为平等法性圆满成就；世间诸法苦乐一个味道，是因为平等法性圆满成就；修习种植无量功德究竟圆满，是因为平等法性圆满成就。’ ‘再者，妙生（菩萨名）！妙观察智，譬如世界能持一切众生界，同样，如来的妙观察智，任持一切陀罗尼门（总持法门）、三摩地门（禅定法门），无碍辩才宣说诸佛的妙法。’ ‘又如世界是诸众生，顿然兴起