上宣下化老和尚講述
A Commentary by the Venerable Master Hsuan Hua
拾．別解文義
A2正宗分（分二）
B1正修具示成佛妙定 B2助道別詳護定要法 B1分三
C1阿難請定 C2如來答定 C3當機獲益
C2如來答定（分二）
D1正說妙定始終 D2通示全經名目 D1分四
E1示佛定總名，令知諸佛修因克果 E2說奢摩他路，令悟密因大開圓解
E3說三摩修法，令從耳根一門深入 E4說禪那證位，令住圓定直趣菩提
今E2
E2說奢摩他路令悟密因大開圓解（分二）
F1初銷倒想說空如來藏 F2審除細惑說二如來藏 F1分二
G1如來破妄顯真 G2阿難明心生信 G1分二
H1斥破所執妄心以開奢摩他路 H2顯示所遺真性令見如來藏體（分二）
I1阿難捨妄求真 I2如來極顯真體（分二）
J1光表許說 J2正顯即真（分三）
K1克就根性直指真心 K2會通四科即性常住 K3圓彰七大即性周遍 K1分二
L1帶妄顯真（十番顯見） L2剖妄出真（二種妄見） L1分十
M1顯見是心 M2顯見不動 M3顯見不滅 M4顯見不失
M5顯見無還 M6顯見不雜 M7顯見無礙 M8顯見不分
M9顯見超情 M10 顯見離見
今M4顯見不失（分三．十番顯見4）
N1阿難因悟反疑前語 N2如來發明因倒說失 N3深責迷倒結合
今N2如來發明因倒說失（分二）
O1即臂倒無失為喻 O2以心倒無失合喻 O2分三
P1標名合定 P2身無正倒 P3正倒從心
今P3正倒從心（分三）
Q1標如來慈悲告眾 Q2引昔教以明正相 Q3責遣認以明正相
Q3責遺認以明正相（分三）
R1怪責遺真認妄 R2法說認遺之相 R3喻說遺認之相
今R3
I2 He reveals the true nature that is inherent and causes him to see the substance of the Tathagata’s treasury.
J2 The Tathagata manifests the ultimate true substance.
K2 He displays the true nature.
L1 He divides the nature of the organ and points straight to the true mind.
M1 He uses the false to reveal the true.
N4 He shows that the seeing is not lost.
O2 The Thus Come One explains it is because of upside-downness that he said it was lost
P2 He fits the analogy to the fact that the mind is upside-down but not lost.
Q3 Upside-down and right-side up come from the mind.
R3 He scolds them for losing recognition of the appearance of right-side up.
S3 An analogy explains the characteristic of losing one’s recognition.
經文:
譬如澄清百千大海，棄之，唯認一浮漚體，目為全潮，窮盡瀛渤。
Sutra:
It is like ignoring hundreds of thousands of clear pure seas and taking notice of only a single bubble, seeing it as the entire ocean, as the whole expanse of great and small seas.
淺釋：
這個好像什麼呢？我給你舉個比方。譬如澄清百千大海，棄之，唯認一浮漚體，目為全潮，窮盡瀛渤：好像一百個、一千個那麼多的澄清大海，你不要，你把它放棄了。就認那麼一個水泡，是全部的大海了，說你已經窮盡大的海和小的海了！
Commentary:
What is it like? I』ll give you an analogy. It is like ignoring hundreds of thousands of clear pure seas and taking notice of only a single bubble. You only recognize one bubble of water on the surface of all those great seas. You say, 「This bubble is the great sea.」
「浮漚」，是海上一個水泡；你說這個浮漚就是大海了，這豈不是太錯了嗎？我們身裡頭那個識心，就好像浮漚那麼小；身外邊那個真心，就像百千大海那麼大。你把百千大海那麼大的海放棄了，你不認識、不知道它是海；你拿這麼小小的一個浮漚，就當海了。
Isn’t this a grave mistake? The situation is the same with the mind in our body that Ananda is speaking of. That mind within our body is as small as a bubble on the sea. The mind beyond the body, our true mind, is as vast as hundreds of thousands of great seas. You reject the hundreds of thousands of great seas; you don’t recognize them; you don’t know they are seas.
這也就好像你這個常住真心性淨明體，你這個法性身是周遍法界的，什麼地方它都在的。可是你不曉得這是你的真心，你就認為你身裡邊那個是你的心。就好像你看見大海上一個很小很小的浮漚，就認為這個浮漚就是大海的本體，這豈不是大錯了嗎？這也就好像你認你身裡邊那麼小的心做為你的心了。你那個真心，也不是外邊，也不是裡邊，是每一個人都具足的，只是你不認識你自己那個真心！
You take an infinitesimal bubble to be the sea. In the same way, the pure nature and bright substance of your permanently dwelling true mind, the substance of the dharma nature, pervades the dharma-realm. It is everywhere, and it is our true mind. But you don’t realize it is your true mind; you think that what is in your body is your mind. That is like seeing one miniscule bubble as the entire ocean, as the whole expanse of great and small seas. This is the same mistake as to take that small mind in your body to be your true mind. Your true mind is not inside, and it is not outside. All of you are complete with it, but you don’t recognize it. You don’t recognize your own true mind.
Editor's note:
English Copy from Buddhist Text Translation Society -
www.buddhisttexts.org
Chinese Copy from Chinese Website of the Dharma Realm Buddhist Association - www.drbachinese.org
英文節選自佛經翻譯委員會
中文節選自法界佛教總會中文網