Chinese
大正藏第 46 册 No. 1922 释摩诃般若波罗蜜经觉意三昧 No. 1922 释摩诃般若波罗蜜经觉意三昧 隋天台智者大师说 门人灌顶记 辩法相第一 夫行人欲度生死大海。登涅槃彼岸者。必须了达妄惑之本。善知至道出要。妄惑之本。是即意之实际。至道出要。所谓反照心源。识之实际即是正因佛性。反照心源即了因也。而此二因。摄一切法罄无不尽。譬如清净虚空之中。圆满日光湛然而照然此空之与日。非即非离非住非不住。而日善作破暗良缘。显空之要。虽复灭暗显空。空无损益。理实无损事以推之。暗蔽永除。性乃无增。空界所含万象皆现。而此虚空性虽清净。若无日光则有暗起。非以虚空空故自能除暗。暗若除者必假日光日若无空无光。无照空。若无日暗不自除。然此暗性无来无去。日之体相亦不生灭。但有日照空。则乾坤洞晓。以智慧日照心性空。亦复如是。如日非即空。亦不离虚空。若日即是空虚空何能照。若日离于空。则不应依空而有照。慧日亦如是。非即心性空。非离心性空。若即心性空。则不因修而有照。若离心性空修亦不能照。如日非住空亦非不住空。以不住空故能照一切空。非不住空故终不堕于空。慧日亦如是。深观心性 现代汉语译本 大凡修行之人想要渡过生死苦海，登上涅槃的彼岸，必须彻底明了虚妄迷惑的根本，透彻了解通往真理的要道。虚妄迷惑的根本，就是意念的真实状态（实际）。通往真理的要道，就是反观内照自己的心源。认识意念的真实状态，就是正因佛性。反观内照自己的心源，就是了因。而这两种因，涵盖一切法，没有遗漏。譬如在清净的虚空之中，圆满的日光澄澈地照耀。这虚空与日光，非即非离，非住非不住。而日光善于作为破除黑暗的良好助缘，彰显虚空的重要作用。虽然破除黑暗，彰显虚空，虚空本身并没有任何增减损益。从理上说，确实没有损益，从事上来说，黑暗永远被消除，自性没有增加。虚空所包含的万象都显现出来。而这虚空的自性虽然清净，如果没有日光，就会有黑暗产生。不是因为虚空空旷就能自己消除黑暗。黑暗如果被消除，必定要借助日光。日光如果没有虚空就无法存在，没有照耀之处。虚空如果没有日光，黑暗也不会自己消除。然而这黑暗的自性无来无去，日光的本体和现象也不生不灭。只要有日光照耀虚空，那么天地间就一片明亮。用智慧的日光照耀心性的空性，也是如此。如同日光并非就是虚空，也不离开虚空。如果日光就是虚空，虚空又怎么能照耀？如果日光离开虚空，那么就不应该依靠虚空而存在照耀。智慧的日光也是这样，并非就是心性的空性，也不离开心性的空性。如果就是心性的空性，那么就不应该通过修行而产生照耀。如果离开心性的空性，修行也不能产生照耀。如同日光非住在虚空中，也并非不住在虚空中。因为不住在虚空中，所以能照耀一切虚空。因为非不住在虚空中，所以终究不会落入虚空。智慧的日光也是这样，深刻地观察心性。
English
English version Generally, if a practitioner wishes to cross the sea of birth and death and reach the other shore of Nirvana, he must thoroughly understand the root of delusion and thoroughly understand the essential path to truth. The root of delusion is the actual state of mind (意之实际). The essential path to truth is to reflect inwardly on one's own mind-source (反照心源). Recognizing the actual state of mind is the direct cause of Buddha-nature (正因佛性). Reflecting inwardly on one's own mind-source is the enabling cause (了因). And these two causes encompass all dharmas without omission. For example, in the pure void, the perfect sunlight shines clearly. This void and sunlight are neither identical nor separate, neither abiding nor non-abiding. And the sunlight is good at serving as a good aid to dispel darkness, highlighting the importance of emptiness. Although dispelling darkness and highlighting emptiness, emptiness itself does not have any increase or decrease in benefit. In terms of principle, there is indeed no loss or gain, but in terms of practice, darkness is forever eliminated, and self-nature is not increased. All the phenomena contained in the void appear. And although the nature of this void is pure, if there is no sunlight, darkness will arise. It is not because the void is empty that it can eliminate darkness by itself. If darkness is to be eliminated, it must be with the help of sunlight. If there is no void, sunlight cannot exist, and there is no place to shine. If there is no sunlight, darkness will not disappear by itself. However, the nature of this darkness has no coming and no going, and the substance and phenomena of sunlight are neither born nor die. As long as there is sunlight shining on the void, then the world will be bright. It is also the same to illuminate the emptiness of mind-nature with the sunlight of wisdom. Just as sunlight is not the same as emptiness, nor does it leave emptiness. If sunlight is the same as emptiness, how can emptiness shine? If sunlight leaves emptiness, then it should not rely on emptiness to exist and shine. The sunlight of wisdom is also like this, it is not the same as the emptiness of mind-nature, nor does it leave the emptiness of mind-nature. If it is the same as the emptiness of mind-nature, then it should not produce illumination through practice. If it leaves the emptiness of mind-nature, practice cannot produce illumination. Just as sunlight does not abide in emptiness, nor does it not abide in emptiness. Because it does not abide in emptiness, it can illuminate all emptiness. Because it does not not abide in emptiness, it will not fall into emptiness after all. The sunlight of wisdom is also like this, deeply observing the mind-nature. --------------------------------------------------------------------------------
Chinese
空不住心性空。能照一切空。非不住空故。虽照一切空慧心无动退。如日能破暗。显出虚空相。慧日亦如是。能破无明暗。显发心实相。如日虽灭暗显于虚空相。而空无损益。慧日亦如是。能除无明暗显发心实相。而于心性空不增亦不减。如日不损空。亦复不益空。能除空中暗显空界万象。慧日亦如是。虽于心性空无损亦无益能断诸烦恼而成就万行显现一切法。如空虽清净无日故暗起。心性亦如是。本来虽清净。以无智慧光则有妄惑起。如空虽清净不能自除暗。而暗得除者必假于日光。心性空亦尔。本来虽清净不能自除惑。而惑得灭者必以智慧照。如日若无空则无光。亦无照。空若无日者则暗终不除。慧日亦如是。若无心性空则何能有所照。若心性空无慧妄惑终不断。如暗无去来。日亦不生灭。解惑亦如是。假名说破惑。惑性无所有。不来亦不去实亦无所破。智慧虽普照。其性常寂然。不生亦不灭毕竟无所照。如有日照空则乾坤洞然晓。反观心性空。则一切世间诸法。及一切出世间法朗然圆显。以是义故。说智慧照于心性。如空中之日。若能寻空日十喻达诸法相。因此入觉意海。是则名为辩诸法相也。 释觉意三昧名第二 问曰。云何名为觉意三昧。何等是意。菩萨觉是意故。即得具足三摩提耶。且复诸 现代汉语译本 空性并非独立于心性之外的空。它能够照亮一切空性。正因为它不执着于空，所以即使照亮一切空性，智慧之心也不会动摇或退转。如同太阳能够驱散黑暗，显现虚空的景象一样，智慧之日也是如此，能够破除无明的黑暗，显现心性的真实面貌。如同太阳虽然消灭了黑暗，显现了虚空的景象，但虚空本身并没有因此而受到任何的损益。智慧之日也是如此，能够去除无明的黑暗，显现心性的真实面貌，但对于心性的空性，既不会增加也不会减少。如同太阳不会损害虚空，也不会增益虚空，它能够驱散空中的黑暗，显现空界中的万象。智慧之日也是如此，虽然对于心性的空性没有损害也没有增益，但它能够断除各种烦恼，成就万种修行，显现一切法。如同虚空虽然清净，但如果没有太阳，黑暗就会产生。心性也是如此，本来虽然清净，但如果没有智慧的光芒，就会有虚妄的迷惑产生。如同虚空虽然清净，但它不能自己去除黑暗，而黑暗之所以能够被去除，必定要依靠太阳的光芒。心性空也是如此，本来虽然清净，但它不能自己去除迷惑，而迷惑之所以能够被消灭，必定要依靠智慧的照耀。如同如果没有虚空，太阳的光芒就无法存在，也无法照耀。如果虚空没有太阳，那么黑暗终究无法去除。智慧之日也是如此，如果没有心性的空性，那么又如何能够有所照耀呢？如果心性的空性没有智慧，那么虚妄的迷惑终究无法断除。如同黑暗没有来处，太阳也没有生灭。理解迷惑也是如此，只是假借名称说破除迷惑，迷惑的本性并没有任何实体，不来也不去，实际上也没有什么可以破除的。智慧虽然普遍照耀，但它的本性常常是寂静的，不生也不灭，最终也没有什么可以照耀的。如同太阳照耀虚空，那么整个天地都会明亮起来。反观心性的空性，那么一切世间的诸法，以及一切出世间的法都会清晰地显现出来。因为这个缘故，说智慧照耀于心性，如同空中的太阳。如果能够通过太阳和虚空的十个比喻来理解诸法的真相，因此进入觉悟的意念之海，这就叫做辨别诸法的真相。 释觉意三昧名第二 问：什么叫做觉意三昧（Samadhi of Awakened Intention）？什么是意（intention）？菩萨（Bodhisattva）觉悟了这个意，就能圆满具足三摩提（Samadhi）吗？
English
English version Emptiness does not reside outside the emptiness of mind-nature. It can illuminate all emptiness. Precisely because it does not cling to emptiness, even when illuminating all emptiness, the wisdom-mind does not waver or regress. Just as the sun can dispel darkness and reveal the appearance of space, so too is the sun of wisdom, capable of breaking through the darkness of ignorance and revealing the true nature of mind. Just as the sun, though it extinguishes darkness and reveals the appearance of space, does not thereby cause any gain or loss to space itself, so too is the sun of wisdom, capable of removing the darkness of ignorance and revealing the true nature of mind, without increasing or decreasing the emptiness of mind-nature. Just as the sun does not harm space, nor does it benefit space, it can dispel the darkness in space and reveal the myriad phenomena of the realm of space, so too is the sun of wisdom, though it neither harms nor benefits the emptiness of mind-nature, it can cut off all afflictions, accomplish myriad practices, and manifest all dharmas (laws/teachings). Just as space, though pure, gives rise to darkness in the absence of the sun, so too is mind-nature; though originally pure, it gives rise to deluded confusion in the absence of the light of wisdom. Just as space, though pure, cannot remove darkness by itself, but the removal of darkness must rely on the light of the sun, so too is the emptiness of mind-nature; though originally pure, it cannot remove delusion by itself, but the annihilation of delusion must rely on the illumination of wisdom. Just as without space, the sun's light cannot exist, nor can it shine, and if space lacks the sun, then darkness can never be removed, so too is the sun of wisdom; if there is no emptiness of mind-nature, then how can there be anything to illuminate? If the emptiness of mind-nature lacks wisdom, then deluded confusion can never be cut off. Just as darkness has no coming or going, and the sun has no birth or death, so too is the understanding of delusion; it is merely a provisional name for breaking through delusion. The nature of delusion has no substance, neither coming nor going, and in reality, there is nothing to break through. Though wisdom shines universally, its nature is always serene, neither arising nor ceasing, and ultimately there is nothing to illuminate. Just as when the sun shines on space, the entire universe becomes clear and bright, so too, when one reflects upon the emptiness of mind-nature, all worldly dharmas (laws/teachings), as well as all supramundane dharmas (laws/teachings), become clearly and completely manifest. For this reason, it is said that wisdom illuminates mind-nature, like the sun in the sky. If one can understand the nature of all dharmas (laws/teachings) through the ten metaphors of the sun and space, and thereby enter the ocean of awakened intention, this is called distinguishing the characteristics of all dharmas (laws/teachings). Explanation of the Samadhi of Awakened Intention, Chapter Two Question: What is called the Samadhi of Awakened Intention (觉意三昧, Jue Yi Sanmei)? What is intention (意, Yi)? Does a Bodhisattva (菩萨, Pusa) fully realize Samadhi (三摩提, Sanmotidi) simply by awakening to this intention? --------------------------------------------------------------------------------
Chinese
法无量。何以但对意用觉以明三昧。答曰。觉名照了。意名诸心心数。三昧名调直定。行者诸心心数起时。反照观察不见动转。以是义故名为觉意三昧。如所问言。诸法无量。何以但对意用觉以明三昧。不论余者。答一切诸法虽复无量然穷其本源。莫不皆从心意识造。所以然者。有人言。若初对境觉知。异乎木石名为心。次筹量分别名曰意。了了识达名之识。是为心意识之别。如是取者。即堕心颠倒。想颠倒见颠倒中。若能了知心中非有意亦非不有意。则心中非有识亦非不有识。若意中非有心亦非不有心。则意中非有识。亦非不有识。若识中不有意亦非不有意。则识中非有心。亦非不有心。是心意识。非一故立三名。非三故说一性。若名非名。则性亦非性。非名故不三。非性故不一。非三故不合。非一故非散。非合故不有。非散故不空。非有故不常。非空故不断。是故心意识不断亦不常。若不见断常终不见一异。是故说意者。即摄于心识义。一切法亦然。若能深心观察。破意无明则余痴使亦皆随灭。是诸法虽复众多。但举觉意以明三昧。其义苞含靡所不摄也。复次如经中说。云何名觉意三昧。于诸三昧中。得七觉意故名觉意三昧。所言诸三昧者。一切法皆是三摩提。以诸法本来常寂不动故。复次三摩提略说者。有三种 现代汉语译本 法是无量的。为什么只针对‘意’(mano, 心理活动)运用‘觉’(bodhi, 觉悟)来阐明‘三昧’(samādhi, 定)呢？回答是，‘觉’的意思是照亮和明了，‘意’的意思是各种心和心所(citta-cetasika, 心理活动及其附属物)。‘三昧’的意思是调和正直的禅定。修行者在各种心和心所生起时，反过来观照，不见其动转。因为这个缘故，称为‘觉意三昧’。正如你所问的，诸法是无量的，为什么只针对‘意’运用‘觉’来阐明‘三昧’，而不论及其他的呢？回答是一切诸法虽然是无量的，然而穷究其本源，没有不是从心、意、识(citta-mano-viññāṇa, 心理活动的三种层面)造作出来的。为什么这样说呢？有人说，最初对境觉知，不同于木头石头，这叫做‘心’；其次筹量分别，叫做‘意’；了了分明地识别，叫做‘识’。这就是心、意、识的区别。如果这样理解，就落入了心颠倒、想颠倒、见颠倒之中。如果能够了知心中非有‘意’，亦非不有‘意’，那么心中非有‘识’，亦非不有‘识’。如果意中非有‘心’，亦非不有‘心’，那么意中非有‘识’，亦非不有‘识’。如果识中非有‘意’，亦非不有‘意’，那么识中非有‘心’，亦非不有‘心’。这心、意、识，不是一，所以立三个名字；不是三，所以说一个自性。如果名不是名，那么自性也不是自性。因为非名，所以不是三；因为非自性，所以不是一。因为不是三，所以不合；因为不是一，所以不散。因为不合，所以不是有；因为不散，所以不是空。因为不是有，所以不是常；因为不是空，所以不是断。因此，心、意、识不断亦不常。如果不见断常，终究不见一异。所以说‘意’，就摄取了心、识的含义。一切法也是这样。如果能够以深刻的心来观察，破除‘意’的无明，那么其余的愚痴烦恼也都会随之灭除。因此，诸法虽然众多，但只举出‘觉意’来阐明‘三昧’，其意义包含一切，没有不包括的。 其次，如经中所说，什么叫做‘觉意三昧’？在各种三昧中，得到七觉支(sapta bojjhaṅgāḥ, 七种觉悟的要素)的缘故，叫做‘觉意三昧’。所说的各种三昧，一切法都是‘三摩提’，因为诸法本来常寂不动的缘故。再次，‘三摩提’略说有三种。