T31n1611_究竟一乘寶性論

大正藏第 31 冊 No. 1611 究竟一乘寶性論

No. 1611

究竟一乘寶性論卷第一

後魏中印度三藏勒那摩提譯

教化品第一

我今悉歸命　　一切無上尊 　為開法王藏　　廣利諸群生 　諸佛勝妙法　　謗以為非法 　愚癡無智慧　　迷於邪正故 　具足智慧人　　善分別邪正 　如是作論者　　不違于正法 　順三乘菩提　　對三界煩惱 　雖是弟子造　　正取邪則舍 　善說名句義　　初中后功德 　智者聞是義　　不取于余法 　如我知佛意　　堅住深正義 　如實修行者　　取同於佛語 　雖無善巧言　　但有真實義 　彼法應受持　　如取金舍石 　妙義如真金　　巧語如瓦石 　依名不依義　　彼人無明盲 　依自罪業障　　謗諸佛妙法 　如是諸人等　　則為諸佛呵 　或有取他心　　謗諸佛妙法 　如是諸人等　　則為諸佛呵 　為種種供養　　謗諸佛妙法 　如是諸人等　　則為諸佛呵 　愚癡及我慢　　樂行於小法 　謗法及法師　　則為諸佛呵 　外現威儀相　　不識如來教 　謗法及法師　　則為諸佛呵 　為求名聞故　　起種種異說 　謗法及法師　　則為諸佛呵 　說乖修多羅　　言是真實義 　謗法及法師　　則為諸佛呵

【現代漢語翻譯】 現代漢語譯本 《究竟一乘寶性論》卷第一

後魏中印度三藏勒那摩提譯

教化品第一

我今全部歸命於一切無上的至尊（指佛）， 爲了開啟法王（指佛）的寶藏，廣泛利益眾生。 那些愚癡沒有智慧的人， 因為迷惑于邪見和正見， 所以誹謗諸佛殊勝微妙的佛法為不是佛法。 具備智慧的人， 能夠善於分辨邪見和正見。 像這樣造論的人， 就不會違背正法。 順應三乘（聲聞乘、緣覺乘、菩薩乘）的菩提（覺悟）， 對治三界（欲界、色界、無色界）的煩惱。 即使是弟子所造的論， 正確的就採納，邪謬的就捨棄。 善於解說名、句、義， 具有初善、中善、后善的功德。 有智慧的人聽聞這些義理， 就不會再取其他的法。 如果我所理解的符合佛的本意， 堅固安住于甚深的正義。 像這樣如實修行的人， 所說就等同於佛語。 即使沒有善巧的言辭， 但有真實的義理， 這樣的法也應當接受和奉持， 就像選取黃金而捨棄瓦石一樣。 微妙的義理如同真金， 巧妙的言辭如同瓦石。 只依據名相而不依據義理， 這種人就是無明的盲人。 由於自身的罪業障礙， 誹謗諸佛微妙的佛法。 像這樣的人， 會被諸佛呵斥。 或者爲了博取他人的歡心， 誹謗諸佛微妙的佛法。 像這樣的人， 會被諸佛呵斥。 爲了得到種種供養， 誹謗諸佛微妙的佛法。 像這樣的人， 會被諸佛呵斥。 愚癡而且我慢， 喜歡修行小乘佛法， 誹謗佛法和說法師， 會被諸佛呵斥。 外表裝出威儀的樣子， 卻不認識如來的教誨， 誹謗佛法和說法師， 會被諸佛呵斥。 爲了追求名聞利養的緣故， 生起種種奇異的說法， 誹謗佛法和說法師， 會被諸佛呵斥。 所說的違背修多羅（佛經）， 卻說這是真實的義理， 誹謗佛法和說法師， 會被諸佛呵斥。

【English Translation】 English version 'Ratnagotravibhāga Mahāyānottaratantraśāstra' Volume 1

Translated by Tripitaka Master Ratnamati from Central India of the Later Wei Dynasty

Chapter 1: Instruction

I now entirely take refuge in all the unsurpassed and venerable ones (referring to the Buddhas), In order to open the treasury of the Dharma King (referring to the Buddha), to broadly benefit all sentient beings. Those who are foolish and without wisdom, Because they are deluded by wrong views and right views, Therefore, they slander the Buddhas' excellent and subtle Dharma as not being the Dharma. Those who possess wisdom, Are able to skillfully distinguish between wrong views and right views. Those who compose treatises in this way, Will not violate the true Dharma. In accordance with the Bodhi (enlightenment) of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), To counteract the afflictions of the Three Realms (Desire Realm, Form Realm, Formless Realm). Even if it is a treatise composed by a disciple, What is correct should be adopted, and what is erroneous should be discarded. Skillful in explaining names, phrases, and meanings, Possessing the merits of being good in the beginning, good in the middle, and good in the end. Those who are wise, upon hearing these meanings, Will no longer take other Dharmas. If what I understand aligns with the Buddha's intention, Firmly abiding in the profound and correct meaning. Those who cultivate in this way, in accordance with reality, Their words are equivalent to the Buddha's words. Even if there are no skillful words, But there is true meaning, Such a Dharma should be accepted and upheld, Just as one would choose gold and discard tiles. Subtle meaning is like true gold, Skillful words are like tiles. Relying only on names and not on meaning, Such a person is a blind person of ignorance. Due to their own karmic obstacles, They slander the Buddhas' subtle Dharma. Such people, Will be rebuked by the Buddhas. Or, in order to please others, They slander the Buddhas' subtle Dharma. Such people, Will be rebuked by the Buddhas. In order to receive various offerings, They slander the Buddhas' subtle Dharma. Such people, Will be rebuked by the Buddhas. Foolish and arrogant, Fond of practicing the Small Vehicle Dharma, Slandering the Dharma and Dharma teachers, Will be rebuked by the Buddhas. Outwardly displaying an appearance of dignity, But not recognizing the Tathagata's (Buddha's) teachings, Slandering the Dharma and Dharma teachers, Will be rebuked by the Buddhas. For the sake of seeking fame and gain, Generating various strange teachings, Slandering the Dharma and Dharma teachers, Will be rebuked by the Buddhas. Speaking contrary to the Sutras (Buddhist scriptures), Yet claiming it is the true meaning, Slandering the Dharma and Dharma teachers, Will be rebuked by the Buddhas.

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求利養攝眾　　誑惑無智者 　謗法及法師　　則為諸佛呵 　佛觀如是等　　極惡罪眾生 　慈悲心自在　　為說法除苦 　深智大慈悲　　能如是利益 　我說不求利　　為正法久住

究竟一乘寶性論佛寶品第二

佛體無前際　　及無中間際 　亦復無後際　　寂靜自覺知 　既自覺知已　　為欲令他知 　是故為彼說　　無畏常恒道 　佛能執持彼　　智慧慈悲刀 　及妙金剛杵　　割截諸苦芽 　摧碎諸見山　　覆藏顛倒意 　及一切稠林　　故我今敬禮

究竟一乘寶性論法寶品第三

非有亦非無　　亦復非有無 　亦非即于彼　　亦復不離彼 　不可得思量　　非聞慧境界 　出離言語道　　內心知清涼 　彼真妙法日　　清凈無塵垢 　大智慧光明　　普照諸世間 　能破諸曀障　　覺觀貪瞋癡 　一切煩惱等　　故我今敬禮

究竟一乘寶性論僧寶品第四

正覺正知者　　見一切眾生 　清凈無有我　　寂靜真實際 　以能知于彼　　自性清凈心 　見煩惱無實　　故離諸煩惱 　無障凈智者　　如實見眾生 　自性清凈性　　佛法僧境界 　無閡凈智者　　見諸眾生性 　遍無量境界　　故我今敬禮

問曰。依何等法有此三寶。答曰。偈言。

真如有雜

【現代漢語翻譯】 現代漢語譯本 爲了追求名利供養而聚集大眾，欺騙那些沒有智慧的人。 誹謗佛法以及弘揚佛法的法師，會被諸佛所呵責。 佛觀察到這些極其邪惡的罪惡眾生，以慈悲自在的心，為他們說法，解除痛苦。 以深邃的智慧和大慈悲心，能夠這樣利益眾生。 我說這些不是爲了追求名利，而是爲了讓正法長久住世。

《究竟一乘寶性論》佛寶品第二

佛的法身沒有起始，也沒有中間的階段。 同樣也沒有終結，是寂靜而自覺的智慧。 既然已經自覺覺悟，爲了讓其他眾生也能覺悟。 所以為他們宣說，無畏、常恒的真理之道。 佛能夠執持那智慧和慈悲的利劍，以及殊勝的金剛杵。 割斷各種痛苦的根芽，摧毀各種邪見的山峰。 覆蓋隱藏顛倒的妄想，以及一切稠密的煩惱。 所以我現在恭敬地頂禮佛。

《究竟一乘寶性論》法寶品第三

佛法既非存在，也非不存在，也非既存在又不存在。 也非等同於那些概念，也非脫離那些概念。 佛法不可用思量來衡量，也不是通過聽聞和思辨所能達到的境界。 它超越了語言文字的表達，只能通過內心體驗才能感知其清涼。 那真實而殊勝的佛法，如同太陽一般，清凈而沒有塵垢。 以其廣大的智慧光明，普遍照耀著各個世間。 能夠破除各種黑暗的障礙，覺悟並觀照貪婪、嗔恨、愚癡。 以及一切煩惱等等，所以我現在恭敬地頂禮佛法。

《究竟一乘寶性論》僧寶品第四

已經證得正覺和正知的聖僧，能夠見到一切眾生。 都是清凈的，沒有『我』（ātman）的存在，是寂靜的真如實相。 因為能夠了知那自性清凈的心。 見到煩惱並非真實存在，所以能夠脫離各種煩惱。 沒有障礙的清凈智慧者，如實地見到眾生。 自性本來的清凈，是佛、法、僧所證悟的境界。 沒有阻礙的清凈智慧者，見到眾生的本性。 遍及無量無邊的境界，所以我現在恭敬地頂禮僧眾。

問：依據什麼樣的法，才會有這三寶（triratna）的存在？答：用偈頌來說明：

真如（tathatā）如果有雜染，

【English Translation】 English version Seeking to gather followers through offerings and benefits, deceiving those without wisdom. Slandering the Dharma and the Dharma teachers, will be rebuked by all the Buddhas. The Buddha observes such extremely evil sentient beings, with compassion and freedom, teaches them the Dharma to remove suffering. With profound wisdom and great compassion, able to benefit in this way. I speak not seeking benefits, but for the long-lasting dwelling of the true Dharma.

The Ultimate Vehicle Treatise on the Buddha-Nature, Chapter Two: The Jewel of the Buddha

The body of the Buddha has no prior limit, and no intermediate limit. Also, it has no subsequent limit, it is tranquil and self-aware knowledge. Having self-aware knowledge, in order to cause others to know. Therefore, for them, he speaks of the fearless, constant, and eternal path. The Buddha is able to wield that wisdom and compassion sword, and the wonderful vajra (diamond scepter). Cutting off the sprouts of all sufferings, crushing the mountains of all views. Covering and concealing inverted thoughts, and all dense forests (of afflictions). Therefore, I now respectfully prostrate.

The Ultimate Vehicle Treatise on the Buddha-Nature, Chapter Three: The Jewel of the Dharma

Neither existent nor non-existent, also neither existent nor non-existent. Also, neither identical to those, nor separate from those. Unattainable by thought, not the realm of learning and wisdom. Transcending the path of language, knowing coolness within the mind. That true and wonderful Dharma sun, pure and without dust. With great wisdom and light, universally illuminating all worlds. Able to break all obscurations, awakening and observing greed, hatred, and delusion. And all afflictions, etc., therefore I now respectfully prostrate.

The Ultimate Vehicle Treatise on the Buddha-Nature, Chapter Four: The Jewel of the Sangha

The rightly awakened and rightly knowing ones, see all sentient beings. As pure, without a self (ātman), tranquil true reality. Because they are able to know that self-nature pure mind. Seeing that afflictions are not real, therefore they are free from all afflictions. Those with unobstructed pure wisdom, truly see sentient beings. The self-nature of purity, is the realm of the Buddha, Dharma, and Sangha. Those with unimpeded pure wisdom, see the nature of all sentient beings. Pervading limitless realms, therefore I now respectfully prostrate.

Question: Upon what Dharma do these Three Jewels (triratna) depend? Answer: In verse:

If Suchness (tathatā) has impurities,

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垢　　及遠離諸垢 　佛無量功德　　及佛所作業 　如是妙境界　　是諸佛所知 　依此妙法身　　出生於三寶

究竟一乘寶性論一切眾生有如來藏品第五

問曰。云何得知一切眾生有如來藏。答曰。偈言。

一切眾生界　　不離諸佛智 　以彼凈無垢　　性體不二故 　依一切諸佛　　平等法性身 　知一切眾生　　皆有如來藏

又復略說偈言。

體及因果業　　相應及以行 　時差別遍處　　不變無差別 　彼妙義次第　　第一真法性 　我如是略說　　汝今應善知

此偈明何義。偈曰。

自性常不染　　如寶空凈水 　信法及般若　　三昧大悲等 　凈我樂常等　　彼岸功德果 　厭苦求涅槃　　欲愿等諸業 　大海器寶水　　無量不可盡 　如燈明觸色　　性功德如是 　見實者說言　　凡夫聖人佛 　眾生如來藏　　真如無差別 　有不凈雜凈　　及以善凈等 　如是次第說　　眾生菩薩佛 　如空遍一切　　而空無分別 　自性無垢心　　亦遍無分別 　如虛空遍至　　體細塵不染 　佛性遍眾生　　諸煩惱不染 　如一切世間　　依虛空生滅 　依于無漏界　　有諸根生滅 　火不燒虛空　　若燒無是處 　如是老病死　　不能燒佛性 　地依於水住　　水復

【現代漢語翻譯】 現代漢語譯本 垢，以及遠離各種垢染。 佛的無量功德，以及佛所做的事業。 這樣的微妙境界，是諸佛所能知曉的。 依靠這微妙的法身，出生于佛、法、僧三寶。

《究竟一乘寶性論》一切眾生有如來藏品第五

問：如何得知一切眾生都有如來藏（Tathagatagarbha，如來藏）？答：偈語說：

一切眾生的境界，不離諸佛的智慧。 因為那清凈無垢的自性本體是不二的。 依靠一切諸佛平等法性的身。 可知一切眾生，皆有如來藏。

又簡略地說偈語：

本體以及因、果、業，相應以及修行。 時間、差別、遍處，不變和無差別。 那微妙義的次第，第一真實的法性。 我這樣簡略地說，你現在應該好好地瞭解。

這偈語說明什麼意義？偈語說：

自性常常不被染污，如同寶、虛空、凈水。 信心、佛法以及般若（Prajna，智慧），三昧（Samadhi，禪定）、大悲等等。 清凈的真我、快樂、常住等等，到達彼岸的功德果報。 厭惡痛苦、尋求涅槃（Nirvana，寂滅），慾望、願望等等各種事業。 大海、器皿、寶物、水，無量無盡。 如同燈、光明、觸、色，自性功德也是這樣。 見到實相的人說，凡夫、聖人、佛。 眾生、如來藏，真如（Tathata，真如）沒有差別。 有不凈、雜染、清凈，以及善凈等等。 像這樣次第解說，眾生、菩薩（Bodhisattva，菩薩）、佛。 如同虛空遍及一切，而虛空沒有分別。 自性無垢的心，也遍及一切而沒有分別。 如同虛空普遍到達，本體細微不被塵垢染污。 佛性遍及眾生，不被各種煩惱染污。 如同一切世間，依靠虛空生滅。 依靠無漏的境界，有各種根的生滅。 火不能燒虛空，如果能燒就沒有這樣的道理。 像這樣，衰老、疾病、死亡，不能燒燬佛性。 地依靠水而存在，水又

【English Translation】 English version Defilements, and being far away from all defilements. The Buddha's immeasurable merits and virtues, and the deeds performed by the Buddha. Such a wondrous state, is known by all the Buddhas. Relying on this wondrous Dharmakaya (Dharmakaya, 法身), one is born into the Three Jewels (Triratna, 三寶).

The Ultimate Vehicle Treasure Nature Treatise, Chapter Five on All Sentient Beings Possessing the Tathagatagarbha (Tathagatagarbha, 如來藏)

Question: How can it be known that all sentient beings possess the Tathagatagarbha? Answer: The verse says:

The realm of all sentient beings, is not apart from the wisdom of all Buddhas. Because that pure and undefiled self-nature essence is non-dual. Relying on the equal Dharmakaya of all Buddhas. It is known that all sentient beings, possess the Tathagatagarbha.

Again, briefly speaking in verse:

Essence and cause, effect, karma, correspondence and practice. Time, difference, pervasiveness, unchanging and non-difference. The order of that wondrous meaning, the first true Dharma-nature. I have briefly spoken thus, you should now understand it well.

What meaning does this verse explain? The verse says:

Self-nature is always unpolluted, like a jewel, space, pure water. Faith, Dharma, and Prajna (Prajna, 智慧), Samadhi (Samadhi, 禪定), great compassion, and so on. Pure self, joy, permanence, and so on, the merit and virtue results of reaching the other shore. Detesting suffering, seeking Nirvana (Nirvana, 寂滅), desires, wishes, and so on, all kinds of deeds. Ocean, vessel, treasure, water, immeasurable and inexhaustible. Like lamp, light, touch, color, self-nature merit is also like this. Those who see reality say, ordinary people, sages, Buddhas. Sentient beings, Tathagatagarbha, Suchness (Tathata, 真如) are without difference. There is impurity, mixed impurity, purity, and good purity, and so on. Like this, in order, sentient beings, Bodhisattvas (Bodhisattva, 菩薩), Buddhas. Like space pervading everything, yet space has no distinctions. The self-nature undefiled mind, also pervades without distinctions. Like space universally reaching, the essence is subtle and undefiled by dust. Buddha-nature pervades sentient beings, undefiled by all afflictions. Like all the worlds, relying on space for arising and ceasing. Relying on the un-leaked realm, there are the arising and ceasing of various roots. Fire cannot burn space, if it could burn, there would be no such principle. Like this, old age, sickness, death, cannot burn Buddha-nature. Earth relies on water to abide, and water

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依于風 　風依于虛空　　空不依地等 　如是陰界根　　住煩惱業中 　諸煩惱業等　　依不善思惟 　不善思惟行　　住清凈心中 　自性清凈心　　不住彼諸法 　陰入界如地　　煩惱業如水 　不正念如風　　凈心界如空 　依性起邪念　　念起煩惱業 　依因煩惱業　　能起陰界入 　依止於五陰　　界入等諸法 　有諸根生滅　　如世界成壞 　凈心如虛空　　無因復無緣 　及無和合義　　亦無生住滅 　如虛空凈心　　常明無轉變 　為虛妄分別　　客塵煩惱染 　菩薩摩訶薩　　如實知佛性 　不生亦不滅　　又無老病等 　菩薩如是知　　得離於生死 　憐愍眾生故　　示現有生滅 　佛身不變異　　以得無盡法 　眾生所歸依　　以無邊際故 　常住不二法　　以離妄分別 　恒不執不作　　清凈心力故 　法身及如來　　聖諦與涅槃 　功德不相離　　如光不離日

究竟一乘寶性論無量煩惱所纏品第六

萎花中諸佛　　眾蜂中美蜜 　皮糩等中實　　糞穢中真金 　地中珍寶藏　　諸果子中芽 　朽故弊壞衣　　纏裹真金像 　貧賤醜陋女　　懷轉輪聖王 　焦黑泥模中　　有上妙寶像 　眾生貪瞋癡　　妄想煩惱等 　塵勞諸垢中　　皆有如來藏 　花蜂糩糞穢　　地果故弊衣

【現代漢語翻譯】 現代漢語譯本 依于風 風依于虛空，空不依地等；如是陰界根，住煩惱業中。 諸煩惱業等，依不善思惟；不善思惟行，住清凈心中。 自性清凈心，不住彼諸法；陰入界如地，煩惱業如水； 不正念如風，凈心界如空；依性起邪念，念起煩惱業； 依因煩惱業，能起陰界入；依止於五陰（panchaskandha），界入等諸法； 有諸根生滅，如世界成壞；凈心如虛空，無因復無緣； 及無和合義，亦無生住滅；如虛空凈心，常明無轉變； 為虛妄分別，客塵煩惱染；菩薩摩訶薩（Bodhisattva-Mahāsattva），如實知佛性（Buddha-dhātu）； 不生亦不滅，又無老病等；菩薩如是知，得離於生死； 憐愍眾生故，示現有生滅；佛身不變異，以得無盡法； 眾生所歸依，以無邊際故；常住不二法，以離妄分別； 恒不執不作，清凈心力故；法身（Dharmakāya）及如來（Tathāgata），聖諦（āryasatya）與涅槃（Nirvana）； 功德不相離，如光不離日。 究竟一乘寶性論無量煩惱所纏品第六 萎花中諸佛，眾蜂中美蜜；皮糩等中實，糞穢中真金； 地中珍寶藏，諸果子中芽；朽故弊壞衣，纏裹真金像； 貧賤醜陋女，懷轉輪聖王（chakravarti）；焦黑泥模中，有上妙寶像； 眾生貪瞋癡，妄想煩惱等；塵勞諸垢中，皆有如來藏（Tathāgatagarbha）； 花蜂糩糞穢，地果故弊衣

【English Translation】 English version Relying on the Wind The wind relies on space; space does not rely on earth, etc.; Likewise, the aggregates, realms, and sources dwell in afflictions and karma. All afflictions and karma rely on unwholesome thoughts; unwholesome thoughts dwell in the pure mind. The naturally pure mind does not dwell in those phenomena; the aggregates, entrances, and realms are like earth, afflictions and karma are like water; Wrong mindfulness is like wind, the realm of the pure mind is like space; relying on nature, wrong thoughts arise, and thoughts give rise to afflictions and karma; Relying on the cause of afflictions and karma, the aggregates, realms, and entrances can arise; relying on the five aggregates (panchaskandha), realms, entrances, and all phenomena; There is the arising and ceasing of the roots, like the formation and destruction of the world; the pure mind is like space, without cause and without condition; And without the meaning of combination, also without arising, abiding, and ceasing; like space, the pure mind is always bright and without change; It is stained by false discriminations, adventitious dust, and afflictions; the Bodhisattva-Mahāsattva (Bodhisattva-Mahāsattva) truly knows the Buddha-nature (Buddha-dhātu); It neither arises nor ceases, and also has no old age, sickness, etc.; the Bodhisattva knows thus, and attains liberation from birth and death; Out of compassion for sentient beings, they show the appearance of arising and ceasing; the Buddha's body does not change, because it has attained the inexhaustible Dharma; It is the refuge of sentient beings, because it is without limit; it constantly abides in the non-dual Dharma, because it is free from false discriminations; It constantly does not grasp or act, because of the power of the pure mind; the Dharmakāya (Dharmakāya) and the Tathāgata (Tathāgata), the Noble Truths (āryasatya) and Nirvana (Nirvana); Merits and virtues are inseparable, like light is inseparable from the sun. The Ultimate Vehicle Treatise on the Jewel Nature, Chapter Six on Being Entangled by Immeasurable Afflictions In withered flowers, there are Buddhas; in a swarm of bees, there is sweet honey; in husks and chaff, there is reality; in filth and excrement, there is true gold; In the earth, there is a treasure trove; in fruits, there are sprouts; in tattered and worn-out clothes, there is a golden statue wrapped; A poor and ugly woman carries a Universal Monarch (chakravarti); in a charred mud mold, there is a supreme and wonderful precious image; Sentient beings' greed, hatred, and delusion, false thoughts, afflictions, etc.; in the dust and defilements, there is the Tathāgatagarbha (Tathāgatagarbha); Flowers, bees, chaff, filth, earth, fruits, old and tattered clothes

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貧賤女泥模　　煩惱垢相似 　佛蜜實真金　　寶牙金像王 　上妙寶像等　　如來藏相似

問曰。華佛譬喻為明何義。答曰。言萎華者喻諸煩惱。言諸佛者喻如來藏。偈曰。

功德莊嚴佛　　住于萎華中 　凈天眼者見　　去花顯諸佛 　佛眼觀自法　　遍一切眾生 　下至阿鼻獄　　具足如來藏 　自處常住際　　以慈悲方便 　令一切眾生　　遠離諸障礙 　如朽故華中　　有諸佛如來 　天眼者見知　　除去萎華葉 　如來亦如是　　見貪煩惱垢 　不凈眾生中　　具足如來藏 　以大慈悲心　　憐愍世間故 　為一切眾生　　除煩惱花葉

問曰。蜂蜜譬喻為明何義。答曰。言群蜂者喻諸煩惱。言美蜜者喻如來藏。偈言。

上妙美味蜜　　為群蜂圍繞 　須者設方便　　散蜂而取蜜 　如來亦如是　　以一切智眼 　見諸煩惱蜂　　圍繞佛性蜜 　以大方便力　　散彼煩惱蜂 　顯出如來藏　　如取蜜受用 　猶如百千億　　那由他諸蟲 　遮障微妙蜜　　無有能近者 　有智者須蜜　　殺害彼諸蟲 　取上味美蜜　　隨意而受用 　無漏智如蜜　　在眾生身中 　煩惱如毒蟲　　如來所殺害

問曰。糩實譬喻為明何義。答曰。言皮糩者喻諸煩惱。言內實者喻如來藏偈言。

【現代漢語翻譯】 現代漢語譯本 貧賤女人的泥土模型，與煩惱塵垢相似；佛的甘露實則是真金，寶貴的牙齒如同金像之王；至上的美妙寶像等同於如來藏（Tathagatagarbha，如來所擁有的覺悟本性）。

問：用花和佛來作比喻，是爲了闡明什麼意義？答：所說的枯萎的花，比喻各種煩惱；所說的諸佛，比喻如來藏。偈語說：

功德莊嚴的佛，安住在枯萎的花中；清凈天眼的人看見，除去花朵顯現諸佛；佛眼觀察自身的法，遍及一切眾生；下至阿鼻地獄（Avici，佛教中最底層的地獄），都具足如來藏；自身處於常住的境界，用慈悲的方便法門；令一切眾生，遠離各種障礙；如同腐朽的花中，有諸佛如來；天眼者看見知曉，除去枯萎的花葉；如來也像這樣，看見貪慾煩惱的塵垢；在不清凈的眾生中，具足如來藏；以大慈悲心，憐憫世間眾生；為一切眾生，除去煩惱的花葉。

問：用蜂蜜來作比喻，是爲了闡明什麼意義？答：所說的群蜂，比喻各種煩惱；所說的美味的蜂蜜，比喻如來藏。偈語說：

至上美妙的美味蜂蜜，被群蜂圍繞；需要的人設定方便，驅散蜜蜂而取得蜂蜜；如來也像這樣，用一切智慧的眼睛；看見各種煩惱的蜜蜂，圍繞著佛性的蜂蜜；用巨大的方便力量，驅散那些煩惱的蜜蜂；顯現出如來藏，如同取得蜂蜜來享用；猶如成百上千億，那由他（Nayuta，數量單位）的各種蟲子；遮障著微妙的蜂蜜，沒有誰能夠接近；有智慧的人需要蜂蜜，殺害那些蟲子；取得至上的美味蜂蜜，隨意地享用；無漏的智慧如同蜂蜜，在眾生的身中；煩惱如同毒蟲，被如來所殺害。

問：用谷實來作比喻，是爲了闡明什麼意義？答：所說的皮殼，比喻各種煩惱；所說的內在的果實，比喻如來藏。偈語說：

【English Translation】 English version A poor woman's clay model is similar to the defilements of afflictions; the nectar of the Buddha is truly pure gold, and precious teeth are like the king of golden statues; the supreme and wonderful precious images are similar to the Tathagatagarbha (the womb of the Thus Come One).

Question: What meaning is clarified by the metaphors of flowers and Buddhas? Answer: The withered flowers symbolize various afflictions, and the Buddhas symbolize the Tathagatagarbha. The verse says:

The Buddha adorned with merit dwells in the withered flower; those with pure heavenly eyes see, removing the flowers and revealing the Buddhas; the Buddha's eyes observe their own Dharma, pervading all sentient beings; even down to Avici (the lowest level of hell), they are fully endowed with the Tathagatagarbha; abiding in the realm of permanence, with compassionate skillful means; enabling all sentient beings to be free from all obstacles; just as in a decayed flower, there are Buddhas and Tathagatas; those with heavenly eyes see and know, removing the withered flower petals; the Tathagata is also like this, seeing the defilements of greed and afflictions; in impure sentient beings, there is the complete Tathagatagarbha; with great compassion, pitying the world; for all sentient beings, removing the flower petals of afflictions.

Question: What meaning is clarified by the metaphor of honey? Answer: The swarm of bees symbolizes various afflictions, and the delicious honey symbolizes the Tathagatagarbha. The verse says:

The supreme and wonderful delicious honey is surrounded by a swarm of bees; those who need it set up skillful means, dispersing the bees and taking the honey; the Tathagata is also like this, with the eyes of all wisdom; seeing the bees of various afflictions, surrounding the honey of Buddha-nature; with great skillful power, dispersing those bees of afflictions; revealing the Tathagatagarbha, like taking honey to enjoy; just like hundreds of thousands of millions, nayutas (a unit of measurement) of various insects; obscuring the subtle honey, no one can approach; those with wisdom need honey, killing those insects; taking the supreme delicious honey, enjoying it at will; undefiled wisdom is like honey, in the bodies of sentient beings; afflictions are like poisonous insects, killed by the Tathagata.

Question: What meaning is clarified by the metaphor of the grain? Answer: The husk symbolizes various afflictions, and the inner fruit symbolizes the Tathagatagarbha. The verse says:

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谷實在糩中　　無人能受用 　時有須用者　　方便除皮糩 　佛見諸眾生　　身有如來性 　煩惱皮糩纏　　不能作佛事 　以善方便力　　令三界眾生 　除煩惱皮糩　　隨意作佛事 　如稻穀麥等　　不離諸皮糩 　內實未凈治　　不任美食用 　如是如來藏　　不離煩惱糩 　令一切眾生　　煩惱所飢渴 　佛自在法王　　在眾生身中 　能示以愛味　　除彼飢渴苦

問曰。糞金譬喻為明何義。答曰。糞穢譬喻者諸煩惱相似。真金譬喻者如來藏相似偈言。

如人行遠路　　遺金糞穢中 　經百千歲住　　如本不變異 　凈天眼見已　　遍告眾人言 　此中有真金　　汝可取受用 　佛觀眾生性　　沒煩惱糞中 　為欲拔濟彼　　雨微妙法雨 　如於不凈地　　漏失真金寶 　諸天眼了見　　眾生不能知 　諸天既見已　　語眾悉令知 　教除垢方便　　得凈真金用 　佛性金亦爾　　墮煩惱穢中 　如來觀察已　　為說清凈法

問曰。地寶譬喻為明何義。答曰。地譬喻者諸煩惱相似。寶藏譬喻者如來藏相似。偈言。

譬如貧人舍　　地有珍寶藏 　彼人不能知　　寶又不能言 　眾生亦如是　　于自心舍中 　有不可思議　　無盡法寶藏 　雖有此寶藏　　不能自覺知 　以不覺知

【現代漢語翻譯】 現代漢語譯本 穀子實際上存在於稻殼之中，沒有人能夠受用它。 當需要使用它的時候，需要方便地去除稻殼。 佛陀看見所有眾生，身上具有如來之性（Tathagatagarbha，所有眾生皆具的成佛的可能性）。 但是被煩惱的稻殼纏繞，不能夠做佛事（Buddha-karma，利益眾生的事業）。 通過善良方便的力量，使三界（Trailokya，欲界、色界、無色界）的眾生， 去除煩惱的稻殼，隨意地做佛事。 如同稻穀麥子等，不離開各種稻殼， 內部的實質沒有被清潔治理，不能夠作為美食來享用。 如此，如來藏（Tathagatagarbha，佛性）不離開煩惱的稻殼， 使得一切眾生，被煩惱所飢渴。 佛陀是自在的法王（Dharmaraja，佛陀在佛法中的至高地位），在眾生的身中， 能夠向他們展示愛的滋味，去除他們的飢渴之苦。

問：糞金的比喻是爲了說明什麼意義？答：糞穢的比喻類似於各種煩惱，真金的比喻類似於如來藏。偈語說：

如同有人走遠路，遺失金子在糞穢之中， 經過百千歲的時間，如同原本一樣沒有變異。 具有清凈天眼的人看見之後，普遍地告訴眾人說： 『這裡面有真金，你們可以拿去受用。』 佛陀觀察眾生的本性，沉沒在煩惱的糞穢之中， 爲了想要拔除救濟他們，降下微妙的法雨（Dharma-megha，佛法的甘露）。 如同在不乾淨的土地上，遺漏失去真金寶物， 諸天（Deva，天神）用天眼了知看見，眾生不能夠知道。 諸天已經看見之後，告訴大眾全部讓他們知道， 教導去除污垢的方便方法，得到清凈的真金來使用。 佛性（Buddha-dhatu，成佛的本性）金子也是這樣，墮落在煩惱的污穢之中， 如來（Tathagata，佛陀的稱號之一）觀察之後，為他們說清凈的佛法。

問：地寶的比喻是爲了說明什麼意義？答：地的比喻類似於各種煩惱，寶藏的比喻類似於如來藏。偈語說：

譬如貧窮人的家舍，地下有珍貴的寶藏， 那個人不能夠知道，寶藏又不能夠說話。 眾生也是這樣，在自己的心舍之中， 有不可思議的，無盡的法寶藏（Dharma-ratna，佛法的珍寶）。 雖然有這個寶藏，不能夠自覺知道， 因為不覺知

【English Translation】 English version The grain is actually in the husk, but no one can benefit from it. When it is needed, it is convenient to remove the husk. The Buddha sees all sentient beings as having the Tathagatagarbha (the potential for Buddhahood inherent in all beings). But they are entangled by the husk of afflictions, unable to perform Buddha-karma (activities that benefit sentient beings). Through the power of skillful means, the sentient beings of the Trailokya (the three realms of existence: desire realm, form realm, and formless realm), Remove the husk of afflictions and freely perform Buddha-karma. Like rice and wheat, they do not leave the various husks. The inner substance has not been cleaned and managed, and cannot be used as delicious food. Thus, the Tathagatagarbha (Buddha-nature) does not leave the husk of afflictions, Causing all sentient beings to be hungry and thirsty for afflictions. The Buddha is the sovereign Dharmaraja (the king of Dharma, referring to the Buddha's supreme position in the Dharma), in the bodies of sentient beings, Able to show them the taste of love and remove their suffering of hunger and thirst.

Question: What meaning does the analogy of gold in dung illustrate? Answer: The analogy of dung is similar to various afflictions, and the analogy of true gold is similar to the Tathagatagarbha. The verse says:

Like a person walking a long road, losing gold in dung, After hundreds of thousands of years, it remains unchanged as it was originally. One with pure divine eyes sees it and proclaims to everyone: 'There is true gold in here, you can take it and use it.' The Buddha observes the nature of sentient beings, submerged in the dung of afflictions, In order to uproot and save them, he rains down subtle Dharma-megha (rain of Dharma, referring to the nectar of Buddha's teachings). Like losing true gold treasures in unclean land, The Devas (gods) see it with their divine eyes, but sentient beings cannot know. After the Devas have seen it, they tell the masses to let them all know, Teaching the convenient method of removing dirt to obtain pure gold for use. Buddha-dhatu (the element of Buddhahood) gold is also like this, falling into the filth of afflictions, After the Tathagata (one of the titles of the Buddha) observes it, he speaks pure Dharma for them.

Question: What meaning does the analogy of earth treasure illustrate? Answer: The analogy of earth is similar to various afflictions, and the analogy of treasure is similar to the Tathagatagarbha. The verse says:

For example, in the house of a poor person, there is a precious treasure hidden underground, That person cannot know, and the treasure cannot speak. Sentient beings are also like this, in their own mind-house, There is an inconceivable, endless Dharma-ratna (jewel of Dharma, referring to the preciousness of Buddha's teachings). Although there is this treasure, they cannot consciously know, Because they are not aware

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故　　受生死貧苦 　譬如珍寶藏　　在彼貧人宅 　人不言我貧　　寶不言我此 　如是法寶藏　　在眾生心中 　眾生如貧人　　佛性如寶藏 　為欲令眾生　　得此珍寶故 　彼諸佛如來　　出現於世間

問曰。果芽譬喻為明何義。答曰。果皮譬喻者諸煩惱相似。子芽譬喻者如來藏相似。偈言。

如種種果樹　　子芽不朽壞 　種地中水灌　　生長成大樹 　一切諸眾生　　種種煩惱中 　皆有如來性　　無明皮所纏 　種諸善根地　　生彼菩提芽 　次第漸增長　　成如來樹王 　依地水火風　　空時日月緣 　多羅等種內　　出生大樹王 　一切諸眾生　　皆亦復如是 　煩惱果皮內　　有正覺子牙 　依白凈等法　　種種諸緣故 　次第漸增長　　成佛大法王

問曰。衣像譬喻為明何義。答曰。弊衣譬喻者諸煩惱相似。金像譬喻者如來藏相似。偈言。

弊衣纏金像　　在於道路中 　諸天為人說　　此中有金像 　種種煩惱垢　　纏裹如來藏 　佛無障眼見　　下至阿鼻獄 　皆有如來身　　為令彼得故 　廣設諸方便　　說種種妙法 　金像弊衣纏　　墮在曠野路 　有天眼者見　　為凈示眾人 　眾生如來藏　　煩惱爛衣纏 　在世間險道　　而不自覺知 　佛眼觀眾生　　皆

【現代漢語翻譯】 現代漢語譯本 所以，眾生才承受生死的貧困和苦難。 這就像珍貴的寶藏，埋藏在窮人的家中。 窮人不知道自己貧窮，寶藏也不會說『我在這裡』。 同樣的，如來藏（Tathagatagarbha，指眾生本具的佛性）的寶藏，就在眾生的心中。 眾生就像窮人，佛性就像寶藏。 爲了讓眾生，能夠得到這個珍寶的緣故， 那些諸佛如來（Tathagata，佛的稱號之一），才出現於世間。

問：果實和種子發芽的比喻，是爲了說明什麼意義？答：果皮的比喻，是和各種煩惱相似。種子和嫩芽的比喻，是和如來藏相似。偈頌說：

就像各種果樹，種子和嫩芽不會腐朽壞滅， 種植在土地中，用水澆灌，就能生長成大樹。 一切眾生，在各種煩惱之中， 都具有如來性（Tathata，真如自性），只是被無明的果皮所纏繞。 在種下各種善根的土地上，就能生出菩提（Bodhi，覺悟）的嫩芽， 次第漸漸增長，成就如來樹王。 依靠地、水、火、風，空、時、日月等因緣， 從多羅樹等種子內，出生大樹王。 一切諸眾生，也都是這樣。 在煩惱的果皮內，有正覺（Samyak-sambuddha，正等覺）的種子和嫩芽。 依靠清凈等法，種種諸緣的緣故， 次第漸漸增長，成就佛的大法王。

問：衣服和佛像的比喻，是爲了說明什麼意義？答：破舊的衣服的比喻，是和各種煩惱相似。金像的比喻，是和如來藏相似。偈頌說：

破舊的衣服纏裹著金像，在道路當中。 諸天（Deva，天神）為人說，『這裡面有金像』。 種種煩惱的垢染，纏裹著如來藏。 佛沒有障礙的眼睛看見，下至阿鼻地獄（Avici，八大地獄中最苦之處）， 都有如來的身（Dharmakaya，法身），爲了讓他們得到解脫的緣故， 廣設各種方便，說種種微妙的法。 金像被破舊的衣服纏裹，掉落在曠野的道路上， 有天眼的人看見了，爲了凈化而指示眾人。 眾生的如來藏，被煩惱的破爛衣服纏裹， 在世間的險惡道路上，卻不自覺知。 佛眼觀察眾生，都...

【English Translation】 English version Therefore, beings endure the poverty and suffering of birth and death. It is like a precious treasure hidden in the house of a poor person. The poor person does not know their poverty, and the treasure does not say, 'I am here.' Likewise, the treasure of the Tathagatagarbha (the Buddha-nature inherent in all beings) is in the hearts of sentient beings. Sentient beings are like poor people, and the Buddha-nature is like a treasure. For the sake of enabling sentient beings to obtain this treasure, Those Buddhas, the Tathagatas (one of the titles of a Buddha), appear in the world.

Question: What meaning is illustrated by the analogy of the fruit and the sprout? Answer: The analogy of the fruit peel is similar to the various afflictions. The analogy of the seed and sprout is similar to the Tathagatagarbha. The verse says:

Like various fruit trees, the seed and sprout do not decay or perish, Planted in the ground and watered, they grow into a large tree. All sentient beings, in the midst of various afflictions, All have the nature of the Tathagata (Tathata, the true nature), but are wrapped in the skin of ignorance. Planting in the ground of various good roots, the sprout of Bodhi (enlightenment) is born, Gradually increasing in order, it becomes the king of the Tathagata tree. Relying on earth, water, fire, wind, space, time, sun, and moon, and other conditions, From seeds such as the Tala tree, a great tree king is born. All sentient beings are also like this. Within the fruit peel of afflictions, there is the seed and sprout of Samyak-sambuddha (perfect enlightenment). Relying on pure dharmas and various conditions, Gradually increasing in order, it becomes the great Dharma King of the Buddha.

Question: What meaning is illustrated by the analogy of the clothing and the statue? Answer: The analogy of the tattered clothing is similar to the various afflictions. The analogy of the golden statue is similar to the Tathagatagarbha. The verse says:

A golden statue wrapped in tattered clothing is in the middle of the road. The Devas (gods) tell people, 'There is a golden statue inside this.' The defilements of various afflictions wrap around the Tathagatagarbha. The Buddha's unobstructed eyes see that, down to Avici (the most painful of the eight great hells), There is the Dharmakaya (Dharma body) of the Tathagata, and for the sake of enabling them to attain liberation, Various skillful means are widely established, and various wonderful dharmas are taught. The golden statue is wrapped in tattered clothing and falls on the road in the wilderness, Those with heavenly eyes see it and point it out to the crowd for purification. The Tathagatagarbha of sentient beings is wrapped in the tattered clothing of afflictions, On the dangerous road of the world, they are unaware. The Buddha's eyes observe sentient beings, all...

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有如來藏 　為說種種法　　令彼得解脫

問曰。女王譬喻為明何義。答曰。賤女譬喻者諸煩惱相似。歌羅邏四大中有轉輪王身喻者。生死歌羅邏藏中有如來藏轉輪王相似。偈言。

譬如孤獨女　　住在貧窮舍 　身懷轉輪王　　而不自覺知 　如彼貧窮舍　　三有亦如是 　懷胎女人者　　喻不凈眾生 　如彼藏中胎　　眾生性亦爾 　內有無垢性　　名為不孤獨 　貧女垢衣纏　　極醜陋受苦 　處於孤獨舍　　懷妊王重擔 　如是諸煩惱　　染污眾生性 　受無量苦惱　　無有歸依處 　實有歸依處　　而無歸依心 　不覺自身中　　有如來藏故

問曰。摸像譬喻為明何義。答曰。泥摸譬喻者諸煩惱相似。寶像譬喻者如來藏相似。偈言。

如人融真金　　鑄在泥摸中 　外有焦黑泥　　內有真寶像 　彼人量已冷　　除去外泥障 　開摸令顯現　　取內真寶像 　佛性常明凈　　客垢所染污 　諸佛善觀察　　除障令顯現 　離垢明凈像　　在於穢泥中 　鑄師知無熱　　然後去泥障 　如來亦如是　　見眾生佛性 　儼然處煩惱　　如像在摸中 　能以巧方便　　善用說法椎 　打破煩惱摸　　顯發如來藏

究竟一乘寶性論為何義說品第七

問曰。余修多羅中皆說一切空。

【現代漢語翻譯】 現代漢語譯本 有如來藏（Tathagatagarbha），是爲了宣說種種佛法，使他們得以解脫。

問：女王的比喻是爲了說明什麼意義？答：貧賤女人的比喻類似於各種煩惱。歌羅邏（Kalala，受精卵）四大中有轉輪王（Chakravartin）身的比喻，類似於生死歌羅邏藏中有如來藏，如同轉輪王。 偈語說： 『譬如孤獨的女子，住在貧窮的屋舍，身懷轉輪王，卻不自覺知。 如同那貧窮的屋舍，三有（Three Realms）也是如此。懷胎的女人，比喻不凈的眾生。 如同那藏中的胎兒，眾生的佛性也是如此。內在有無垢的自性，名為不孤獨。 貧女被污垢的衣服纏繞，極其醜陋並受苦，處於孤獨的屋舍，懷著轉輪王的重擔。 如此，各種煩惱染污眾生的佛性，承受無量的苦惱，沒有歸依之處。 實際上有歸依之處，卻沒有歸依的心，不覺知自身中有如來藏的緣故。』

問：摸像的比喻是爲了說明什麼意義？答：泥摸的比喻類似於各種煩惱。寶像的比喻類似於如來藏。 偈語說： 『如同有人熔化真金，鑄在泥摸中，外面有焦黑的泥土，裡面有真正的寶像。 那人等到泥摸冷卻，除去外面的泥土障礙，打開泥摸使寶像顯現，取出裡面的真寶像。 佛性（Buddha-nature）常是明凈的，只是被客塵煩惱所染污，諸佛善於觀察，除去障礙使佛性顯現。 遠離垢染明凈的寶像，存在於污穢的泥土中，鑄造者知道泥摸沒有熱度，然後去除泥土障礙。 如來（Tathagata）也是如此，見到眾生的佛性，儼然存在於煩惱之中，如同寶像在泥摸中。 能夠以巧妙的方便，善用說法的錘子，打破煩惱的泥摸，顯發如來藏。』

《究竟一乘寶性論》為何義說品第七

問：其餘的修多羅（Sutra，經）中都說一切皆空。

【English Translation】 English version There is the Tathagatagarbha (如來藏), for the purpose of expounding various Dharmas, so that they may attain liberation.

Question: What meaning is illustrated by the queen's analogy? Answer: The analogy of the lowly woman is similar to the various afflictions. The analogy of the Chakravartin's (轉輪王) body within the Kalala's (歌羅邏) four great elements is similar to the Tathagatagarbha within the Kalala of Samsara, like a Chakravartin. The verse says: 'Like a solitary woman, living in a poor dwelling, carrying a Chakravartin in her womb, yet unaware of it. Like that poor dwelling, the Three Realms (三有) are also like that. The pregnant woman is an analogy for impure sentient beings. Like the fetus within that womb, the Buddha-nature of sentient beings is also like that. Within, there is a stainless nature, called not solitary. The poor woman is wrapped in dirty clothes, extremely ugly and suffering, dwelling in a solitary house, carrying the heavy burden of a Chakravartin in her womb. Thus, various afflictions defile the Buddha-nature of sentient beings, enduring immeasurable suffering, with no place of refuge. In reality, there is a place of refuge, but there is no mind of refuge, not realizing that within oneself there is the Tathagatagarbha.'

Question: What meaning is illustrated by the analogy of the clay mold? Answer: The analogy of the clay mold is similar to the various afflictions. The analogy of the precious image is similar to the Tathagatagarbha. The verse says: 'Like someone melting true gold, casting it in a clay mold, outside there is scorched black clay, inside there is a true precious image. That person waits for the mold to cool, removes the outer clay barrier, opens the mold to reveal the image, and takes out the true precious image within. Buddha-nature (佛性) is always bright and pure, only defiled by adventitious afflictions. The Buddhas skillfully observe, remove the obstacles, and cause the Buddha-nature to appear. The precious image, free from defilement and bright, exists within the filthy clay. The caster knows that the mold is not hot, and then removes the clay barrier. The Tathagata (如來) is also like this, seeing the Buddha-nature of sentient beings, existing perfectly within afflictions, like the image in the mold. Able to use skillful means, skillfully using the hammer of Dharma, breaking the clay mold of afflictions, revealing the Tathagatagarbha.'

The Ultimate Vehicle Treatise on the Jewel Nature, Chapter Seven: Why the Meaning is Spoken

Question: In other Sutras (修多羅), it is said that everything is empty.

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此中何故說有真如佛性。偈言。

處處經中說　　內外一切空 　有為法如雲　　及如夢幻等 　此中何故說　　一切諸眾生 　皆有真如性　　而不說空寂

答曰偈言。

以有怯弱心　　輕慢諸眾生 　執著虛妄法　　謗真如實性 　計身有神我　　為令如是等 　遠離五種過　　故說有佛性

究竟一乘寶性論身轉清凈成菩提品第八

凈得及遠離　　自他利相應 　依止深快大　　如彼所為義

初說佛菩提及得菩提方便。偈言。

向說佛法身　　自性清凈體 　為諸煩惱垢　　客塵所染污 　譬如虛空中　　離垢凈日月 　為彼厚密雲　　羅網之所覆 　佛功德無垢　　常恒及不變 　不分別諸法　　得無漏真智

次說無垢清凈體。偈言。

如清凈池水　　無有諸塵濁 　種種雜花樹　　周匝常圍繞 　如月離羅睺　　日無雲翳等 　無垢功德具　　顯現即彼體 　蜂王美味蜜　　堅實凈真金 　寶藏大果樹　　無垢真金像 　轉輪聖王身　　妙寶如來像 　如是等諸法　　即是如來身

次說成就自利利他。偈言。

無漏及遍至　　不滅法與恒 　清涼不變異　　不退寂靜處 　諸佛如來身　　如虛空無相 　為諸勝智者　　作六根境界 　示現微妙色　

【現代漢語翻譯】 現代漢語譯本： 為什麼在這裡說有真如佛性（Tathāgatagarbha，如來藏）呢？偈語說： 『處處經中說，內外一切空，有為法如雲，及如夢幻等，此中何故說，一切諸眾生，皆有真如性，而不說空寂？』 回答說，偈語說： 『以有怯弱心，輕慢諸眾生，執著虛妄法，謗真如實性，計身有神我，為令如是等，遠離五種過，故說有佛性。』 《究竟一乘寶性論》身轉清凈成菩提品第八 『凈得及遠離，自他利相應，依止深快大，如彼所為義。』 首先說明佛菩提（Bodhi，覺悟）及獲得菩提的方便。偈語說： 『向說佛法身（Dharmakāya，法身），自性清凈體，為諸煩惱垢，客塵所染污，譬如虛空中，離垢凈日月，為彼厚密雲，羅網之所覆，佛功德無垢，常恒及不變，不分別諸法，得無漏真智。』 其次說明無垢清凈體。偈語說： 『如清凈池水，無有諸塵濁，種種雜花樹，周匝常圍繞，如月離羅睺（Rāhu，羅睺星），日無雲翳等，無垢功德具，顯現即彼體，蜂王美味蜜，堅實凈真金，寶藏大果樹，無垢真金像，轉輪聖王身，妙寶如來像，如是等諸法，即是如來身。』 其次說明成就自利利他。偈語說： 『無漏及遍至，不滅法與恒，清涼不變異，不退寂靜處，諸佛如來身，如虛空無相，為諸勝智者，作六根境界，示現微妙色』

【English Translation】 English version: Why is it said here that there is the Tathāgatagarbha (True Thusness Buddha-nature)? The verse says: 'Everywhere in the scriptures it is said that inside and outside, all is empty, conditioned dharmas are like clouds, and like dreams and illusions, etc. Why is it said here that all sentient beings have the nature of True Thusness, and not speak of emptiness and stillness?' The answer is, the verse says: 'Because there are timid minds, looking down on all sentient beings, clinging to false dharmas, slandering the true nature of True Thusness, believing that the body has a divine self, in order to make these beings, stay away from the five kinds of faults, therefore it is said that there is Buddha-nature.' The Ultimate Vehicle Ratnagotravibhāga, Chapter 8: The Purity of the Body and the Accomplishment of Bodhi 'Pure attainment and separation, corresponding to the benefit of self and others, relying on the profound, swift, and great, like the meaning of what is done by them.' First, explain the Bodhi (Enlightenment) of the Buddha and the means to attain Bodhi. The verse says: 'Previously, the Dharmakāya (Dharma Body) of the Buddha was spoken of, the self-nature is a pure entity, but it is defiled by the impurities of afflictions, and stained by adventitious dust. It is like in the empty sky, the pure sun and moon are free from defilement, but they are covered by thick and dense clouds, like a net. The Buddha's merits are without defilement, constant, eternal, and unchanging, not discriminating dharmas, attaining undefiled true wisdom.' Next, explain the undefiled pure entity. The verse says: 'Like pure pond water, without any dust or turbidity, various kinds of mixed flower trees, constantly surrounding it on all sides, like the moon free from Rāhu (eclipse demon), the sun without cloud cover, etc., complete with undefiled merits, the manifestation is that entity, the delicious honey of the bee king, solid pure true gold, a treasure trove of large fruit trees, an undefiled true gold statue, the body of a Chakravartin (Wheel-Turning King), the wonderful jewel-like image of the Tathāgata, such dharmas are the body of the Tathāgata.' Next, explain the accomplishment of benefiting oneself and others. The verse says: 'Without outflows and universally reaching, the Dharma is imperishable and constant, cool, unchanging, non-retreating, a place of stillness, the bodies of all Buddhas and Tathāgatas, like empty space without form, for all superior wise ones, creating the realm of the six senses, manifesting subtle colors.'

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出乎妙音聲 　令嗅佛戒香　　與佛妙法味 　使覺三昧觸　　令知深妙法 　細思惟稠林　　佛離虛空相

次說第一義相應。偈言。

如空不思議　　常恒及清涼 　不變與寂靜　　遍離諸分別 　一切處不著　　離閡粗澀觸 　亦不可見取　　佛凈心無垢

次說佛法身。偈言。

非初非中后　　不破壞不二 　遠離於三界　　無垢無分別 　此甚深境界　　非二乘所知 　具勝三昧慧　　如是人能見 　出過于恒沙　　不思議功德 　唯如來成就　　不與餘人共 　如來妙色身　　清凈無垢體 　遠離諸煩惱　　及一切習氣 　種種勝妙法　　光明以為體 　令眾生解脫　　常無有休息 　所作不思議　　如摩尼寶王 　能現種種形　　而彼體非實 　為世間說法　　示現寂靜處 　教化使淳熟　　授記令入道 　如來映象身　　而不離本體 　猶如一切色　　不離於虛空

次說如來常住身。偈言。

世尊體常住　　以修無量因 　眾生界不盡　　慈悲心如意 　智成就相應　　法中得自在 　降伏諸魔怨　　體寂靜故常

次說不可思議體。偈言。

非言語所說　　第一義諦攝 　離諸覺觀地　　無譬喻可說 　最上勝妙法　　不取有涅槃 　非三乘所知　　唯是佛

【現代漢語翻譯】 現代漢語譯本 從微妙的聲音中發出， 使人嗅到佛的戒香（sila-gandha）， 給予佛的微妙法味（dharma-rasa）， 使人覺知三昧（samadhi）的觸感， 使人知曉深奧微妙的佛法， 仔細思索那茂密的叢林， 佛遠離虛空的表相。 接下來講述與第一義（paramartha）相應的道理。偈頌說： 如同虛空一樣不可思議， 常恒不變且清涼， 不變動且寂靜， 普遍地遠離各種分別， 在一切處都不執著， 遠離阻礙和粗糙澀滯的觸感， 也不可以被看見或執取， 佛的清凈心沒有污垢。 接下來講述佛的法身（dharma-kaya）。偈頌說： 不是最初、中間或最後， 不破壞也不二元對立， 遠離於欲界（kama-dhatu）、色界（rupa-dhatu）和無色界（arupa-dhatu）這三界， 沒有污垢也沒有分別， 這種甚深的境界， 不是聲聞乘（sravaka-yana）和緣覺乘（pratyeka-buddha-yana）所能知曉的， 具備殊勝的三昧（samadhi）和智慧（prajna）， 這樣的人才能見到。 超出恒河沙數一樣多的， 不可思議的功德， 只有如來（tathagata）才能成就， 不與其他人共有。 如來微妙的色身（rupa-kaya）， 清凈沒有污垢的本體， 遠離各種煩惱， 以及一切習氣。 種種殊勝微妙的佛法， 以光明作為本體， 使眾生解脫， 常常沒有休息。 所作所為不可思議， 如同摩尼寶王（mani-raja）， 能夠顯現種種形象， 而它的本體並非真實。 爲了世間說法， 示現寂靜之處， 教化使之成熟， 授記使之進入佛道。 如來的映象之身， 而不離開本體， 猶如一切顏色， 不離開虛空。 接下來講述如來的常住之身。偈頌說： 世尊（bhagavan）的本體常住不變， 因為修習了無量的因緣， 眾生界沒有窮盡， 慈悲心如如意寶珠一般。 與智慧成就相應， 在佛法中得到自在， 降伏各種魔怨， 本體寂靜所以常住。 接下來講述不可思議的本體。偈頌說： 不是言語所能表達的， 被第一義諦（paramartha-satya）所攝持， 遠離各種覺知和觀想的境界， 沒有譬喻可以說明。 最上殊勝微妙的佛法， 不執取于有為的涅槃（nirvana）， 不是聲聞乘（sravaka-yana）、緣覺乘（pratyeka-buddha-yana）和菩薩乘（bodhisattva-yana）這三乘所能知曉的， 唯有佛（buddha）才能知曉。

【English Translation】 English version Emanating from wondrous sounds, Causing one to smell the fragrance of the Buddha's precepts (sila-gandha), Giving the taste of the Buddha's wondrous Dharma (dharma-rasa), Causing one to perceive the touch of Samadhi (samadhi), Causing one to know the profound and wondrous Dharma, Carefully contemplating the dense forest, The Buddha is apart from the appearance of emptiness. Next, speaking of that which corresponds to the highest meaning (paramartha). The verse says: Like emptiness, inconceivable, Constant, unchanging, and cool, Unchanging and tranquil, Universally free from all discriminations, Not attached in all places, Free from obstruction and coarse, rough touch, Also cannot be seen or grasped, The Buddha's pure mind is without defilement. Next, speaking of the Buddha's Dharma-body (dharma-kaya). The verse says: Not beginning, middle, or end, Not destroying, not dual, Far from the three realms (tri-dhatu), i.e., kama-dhatu, rupa-dhatu, and arupa-dhatu, Without defilement, without discrimination, This very profound state, Is not known by the Two Vehicles (dvi-yana), Possessing superior Samadhi (samadhi) and Wisdom (prajna), Such a person can see it. Exceeding countless Ganges sands, Inconceivable merits, Only the Tathagata (tathagata) accomplishes, Not shared with others. The Tathagata's wondrous form-body (rupa-kaya), Purity, a body without defilement, Far from all afflictions, And all habitual tendencies. Various superior and wondrous Dharmas, Taking light as its essence, Liberating sentient beings, Constantly without rest. What is done is inconceivable, Like the Mani Jewel King (mani-raja), Able to manifest various forms, But its essence is not real. For the sake of teaching the world, Showing a place of tranquility, Teaching and transforming to ripen, Bestowing predictions to enter the Path. The Tathagata's mirror-image body, Without departing from the original body, Like all colors, Not apart from emptiness. Next, speaking of the Tathagata's permanent body. The verse says: The World Honored One's (bhagavan) body is permanent, Because of cultivating immeasurable causes, The realm of sentient beings is not exhausted, The compassionate heart is like a wish-fulfilling jewel. Corresponding with the accomplishment of wisdom, Obtaining freedom in the Dharma, Subduing all demonic enemies, The body is tranquil, therefore permanent. Next, speaking of the inconceivable essence. The verse says: Not spoken by words, Contained within the highest truth (paramartha-satya), Far from the ground of all perceptions and thoughts, No analogy can describe it. The most supreme and wondrous Dharma, Not grasping at conditioned Nirvana (nirvana), Not known by the Three Vehicles (tri-yana), i.e., sravaka-yana, pratyeka-buddha-yana and bodhisattva-yana, Only the Buddha (buddha).

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境界

究竟一乘寶性論如來功德品第九

自利亦利他　　第一義諦身 　依彼真諦身　　有此世諦體 　果遠離淳熟　　此中具足有 　六十四種法　　諸功德差別

略說偈言。

佛力金剛杵　　破無智者障 　如來無所畏　　處眾如師子 　如來不共法　　清凈如虛空 　如彼水中月　　眾生二種見

初說十力。偈言。

處非處果報　　業及於諸根 　性信至處道　　離垢諸禪定 　憶念過去世　　天眼寂靜智 　如是等諸句　　說名十種力

如金剛杵者。偈言。

處非處業性　　眾生諸信根 　種種隨修地　　過宿命差別 　天眼漏盡等　　佛力金剛杵 　能刺摧散破　　癡鎧山墻樹

次說四無畏。偈言。

如實覺諸法　　遮諸閡道障 　說道得無漏　　是四種無畏 　于所知境界　　畢竟知自他 　自知教他知　　此非遮障道 　能證勝妙果　　自得令他得 　說自他利諦　　是諸處無畏

如師子王者。偈言。

譬如師子王　　諸獸中自在 　常在於山林　　不怖畏諸獸 　佛人王亦爾　　處於諸群眾 　不畏及善住　　堅固奮迅等

次說佛十八不共法。偈言。

佛無過無諍　　無妄念等失 　無不定散心　　無種種諸想 　無作意

【現代漢語翻譯】 現代漢語譯本 境界

究竟一乘寶性論如來功德品第九

自利亦利他，第一義諦身 依彼真諦身，有此世諦體 果遠離淳熟，此中具足有 六十四種法，諸功德差別

略說偈言。

佛力金剛杵（Vajra），破無智者障 如來無所畏，處眾如師子 如來不共法，清凈如虛空 如彼水中月，眾生二種見

初說十力。偈言。

處非處果報，業及於諸根 性信至處道，離垢諸禪定 憶念過去世，天眼寂靜智 如是等諸句，說名十種力

如金剛杵（Vajra）者。偈言。

處非處業性，眾生諸信根 種種隨修地，過宿命差別 天眼漏盡等，佛力金剛杵（Vajra） 能刺摧散破，癡鎧山墻樹

次說四無畏。偈言。

如實覺諸法，遮諸閡道障 說道得無漏，是四種無畏 于所知境界，畢竟知自他 自知教他知，此非遮障道 能證勝妙果，自得令他得 說自他利諦，是諸處無畏

如師子王者。偈言。

譬如師子王，諸獸中自在 常在於山林，不怖畏諸獸 佛人王亦爾，處於諸群眾 不畏及善住，堅固奮迅等

次說佛十八不共法。偈言。

佛無過無諍，無妄念等失 無不定散心，無種種諸想 無作意

【English Translation】 English version The Realm

The Ninth Chapter on the Tathagata's Merits from the Ultimate One Vehicle Treatise on the Buddha-Nature

Benefiting oneself and others, the body of the supreme truth. Relying on that body of truth, there is this entity of conventional truth. The fruit is far from being raw and immature; within this, there is complete possession of Sixty-four kinds of dharmas, the distinctions of all merits.

A brief verse says:

The Buddha's power is the Vajra (diamond scepter), shattering the obstacles of the ignorant. The Tathagata is fearless, dwelling among the assembly like a lion. The Tathagata's unique dharmas are pure like space. Like the moon in water, beings have two kinds of views.

First, the ten powers are explained. The verse says:

Possible and impossible causes and results, karma and the various faculties, Nature, faith, the path to destinations, undefiled dhyanas (meditative states), Recollection of past lives, the divine eye, and the wisdom of quiescence, Such verses as these are named the ten powers.

Like the Vajra (diamond scepter). The verse says:

Possible and impossible causes, the nature of karma, the various faculties of faith of beings, The various stages of practice, the differences in past lives, The divine eye, the exhaustion of outflows, etc., the Buddha's power is the Vajra (diamond scepter), Able to pierce, destroy, scatter, and shatter the armor of ignorance, mountain walls, and trees.

Next, the four fearlessnesses are explained. The verse says:

Truly realizing all dharmas, obstructing all obstacles to the path, Speaking of the path to attain non-outflow, these are the four kinds of fearlessness. Regarding the realm of what is knowable, ultimately knowing oneself and others, Knowing oneself and teaching others to know, this is not an obstacle to the path, Able to realize supreme and wonderful fruits, attaining them oneself and enabling others to attain them, Speaking of the truth of benefiting oneself and others, these are the fearlessnesses in all places.

Like the lion king. The verse says:

Like the lion king, free among all beasts, Always dwelling in the mountains and forests, not fearing any beasts, The Buddha, the king of humans, is also like this, dwelling among all assemblies, Not fearing, dwelling well, firm, vigorous, and so on.

Next, the eighteen unshared dharmas of the Buddha are explained. The verse says:

The Buddha has no faults, no contentions, no loss of mindfulness, etc., No unfixed or scattered mind, no various thoughts, No intention.

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護心　　欲精進不退 　念慧及解脫　　知見等不退 　諸業智為本　　知三世無障 　佛十八功德　　及余不說者 　佛身口無失　　若他來破壞 　內心無動相　　非作心舍心 　世尊欲精進　　念凈智解脫 　知見常不失　　示現可知境 　一切諸業等　　智為本展轉 　三世無障礙　　廣大智行常 　是名如來體　　大智慧相應 　覺彼大菩提　　最上勝妙法 　為一切眾生　　轉于大法輪 　無畏勝妙法　　令彼得解脫

次說虛空不相應義。偈言。

地水火風等　　彼法空中無 　諸色中亦無　　虛空無閡法 　諸佛無閡障　　猶如虛空相 　如來在世間　　如地水火風 　而諸佛如來　　所有諸功德 　乃至無一法　　共余世間有

次說三十二大人相。偈言。

足下相平滿　　具足千輻輪 　跟𦟛趺上隆　　伊尼鹿王踹 　手足悉柔軟　　諸指皆纖長 　鵝王網縵指　　臂肘上下𦟛 　兩肩前後平　　左右俱圓滿 　立能手過膝　　馬王陰藏相 　身𦟛相洪雅　　如尼拘樹王 　體相七處滿　　上半如師子 　威德勢堅固　　猶如那羅延 　身色新凈妙　　柔軟金色皮 　凈軟細平密　　一孔一毛生 　毛柔軟上靡　　微細輪右旋 　身凈光圓匝　　頂上相高顯 　項如孔雀王　　

【現代漢語翻譯】 現代漢語譯本 護心

欲求精進而不退轉， 應念及智慧及解脫， 知見等方面也不退轉。

一切諸業以智慧為根本， 了知過去、現在、未來三世沒有障礙。

佛的十八種功德， 以及其他未曾述說的功德。

佛的身口沒有過失， 若有他人前來破壞， 內心也不會有動搖的跡象， 不是以造作之心或捨棄之心對待。

世尊欲求精進， 憶念清凈的智慧與解脫， 知見常不喪失， 所顯示的境界可以被認知。

一切諸業等， 以智慧為根本而輾轉發展， 過去、現在、未來三世沒有障礙， 廣大智慧的行持是永恒的。

這就是如來的法身， 與大智慧相應， 覺悟那偉大的菩提（bodhi，覺悟）， 是最上殊勝微妙的法。

爲了一切眾生， 轉動那大法輪（dharma-cakra，佛法之輪）， 以無畏的殊勝微妙之法， 令他們得到解脫。

其次講述虛空不相應的意義。偈頌說：

地、水、火、風等， 這些法在虛空中不存在， 在諸色中也不存在， 虛空是沒有阻礙的法。

諸佛沒有阻礙和障礙， 猶如虛空的體相。

如來在世間， 猶如地、水、火、風， 然而諸佛如來， 所有的功德， 乃至沒有一種法， 是與世間共有的。

其次講述三十二大丈夫相。

足底平滿， 具有千輻輪相。

腳跟、腳踝、腳背都隆起， 如同伊尼鹿王（Eṇi-mṛga-rāja）的腳。

手足都柔軟， 手指都纖細修長。

如同鵝王般有蹼縵相連的手指， 手臂、手肘、上下肢體。

兩肩前後平正， 左右都圓滿。

站立時手能超過膝蓋， 具有馬王陰藏相。

身體端正洪大， 如同尼拘樹王（Nyagrodha-rāja，榕樹王）。

身體的七處都豐滿， 上半身如獅子。

威德氣勢堅固， 猶如那羅延（Nārāyaṇa，印度教主神之一）。

身色清新凈妙， 具有柔軟的金色面板。

面板潔凈、柔軟、細緻、平整、緊密， 一個毛孔只生一根毛。

毛髮柔軟向上生長， 細微的毛髮呈右旋。

身體清凈光芒四射， 頭頂上的肉髻高顯。

脖頸如孔雀王。

【English Translation】 English version Protecting the Mind

Desiring to advance without regression, one should contemplate wisdom and liberation, and also ensure that knowledge and insight do not regress.

All actions are rooted in wisdom, knowing the three times (past, present, future) without obstruction.

The eighteen qualities of the Buddha, as well as other qualities not mentioned.

The Buddha's body and speech are without fault, if others come to harm, the mind remains unmoved, not treating it with a contrived or dismissive attitude.

The World-Honored One desires to advance, remembering pure wisdom and liberation, knowledge and insight are never lost, the manifested realms are knowable.

All actions, are rooted in wisdom and develop accordingly, the three times are without obstruction, the practice of vast wisdom is eternal.

This is the Dharma body of the Tathagata (Tathāgata, 'Thus-Gone One'), corresponding to great wisdom, awakening to that great Bodhi (bodhi, enlightenment), the supreme and wonderful Dharma.

For the sake of all beings, turning the great Dharma-cakra (dharma-cakra, 'Wheel of Dharma'), with fearless and wonderful Dharma, enabling them to attain liberation.

Next, the meaning of non-correspondence with space is explained. The verse says:

Earth, water, fire, wind, etc., these dharmas do not exist in space, nor do they exist in forms, space is a dharma without obstruction.

The Buddhas are without obstruction or hindrance, like the nature of space.

The Tathagata is in the world, like earth, water, fire, and wind, but all the merits of the Buddhas, even a single dharma, are not shared with the world.

Next, the thirty-two major marks are described.

The soles of the feet are level and full, possessing the mark of a thousand-spoked wheel.

The heels, ankles, and insteps are raised, like the feet of the Eṇi-mṛga-rāja (Eṇi-mṛga-rāja, a kind of deer king).

The hands and feet are soft, the fingers are slender and long.

The fingers are webbed like those of a goose king, the arms, elbows, upper and lower limbs.

The shoulders are level front and back, both sides are round and full.

Standing, the hands can reach past the knees, possessing the mark of a horse king's concealed genitals.

The body is upright and majestic, like the Nyagrodha-rāja (Nyagrodha-rāja, banyan tree king).

The seven parts of the body are full, the upper body is like a lion.

The majestic power is firm, like Nārāyaṇa (Nārāyaṇa, a major Hindu deity).

The body color is fresh, pure, and wonderful, possessing soft, golden skin.

The skin is clean, soft, fine, smooth, and tight, one hair grows from each pore.

The hairs are soft and grow upwards, the fine hairs spiral to the right.

The body is pure and radiant, the protuberance on the crown of the head is prominent.

The neck is like that of a peacock king.

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頤方若師子 　發凈金精色　　喻如因陀羅 　額上白毫相　　通面凈光明 　口含四十齒　　二牙白逾雪 　深密內外明　　上下齒平齊 　迦陵頻伽聲　　妙音深遠聲 　所食無完過　　得味中上味 　細薄廣長舌　　二目淳紺色 　眼睫若牛王　　功德如蓮華 　如是說人尊　　妙相三十二 　一一不雜亂　　普身不可嫌

次說如水中月偈言。

秋空無雲翳　　月在天及水 　一切世間人　　皆見月勢力 　清凈佛輪中　　具功德勢力 　佛子見如來　　功德身亦爾

究竟一乘寶性論自然不休息佛業品第十

于可化眾生　　以教化方便 　起化眾生業　　教化眾生界 　諸佛自在人　　于可化眾生 　常待時待處　　自然作佛事 　遍覺知大乘　　最妙功德聚 　如大海水寶　　如來智亦爾 　菩提廣無邊　　猶如虛空界 　放無量功德　　大智慧日光 　遍照諸眾生　　有佛妙法身 　無垢功德藏　　如我身無異 　煩惱障智障　　雲霧羅網覆 　諸佛慈悲風　　吹令散滅盡

次說大乘業喻。略說偈言。

帝釋妙鼓云　　梵天日摩尼 　響及虛空地　　如來身亦爾

初說帝釋映象譬喻。偈言。

如彼毗琉璃　　清凈大地中 　天主帝釋身　　于中映象現 　如是眾

【現代漢語翻譯】 現代漢語譯本 面容方正猶如獅子， 頭髮潔凈呈金精之色，譬如因陀羅（Indra，帝釋天）的寶物。 額頭上的白毫相，通透面部，凈潔光明。 口中含有四十顆牙齒，兩顆牙齒潔白勝過雪。 牙齒深密，內外明亮，上下牙齒平整齊一。 發出迦陵頻伽（Kalavinka，妙音鳥）般的聲音，美妙的音聲深遠。 所食之物沒有殘缺，得到的是美味中的上等美味。 舌頭細薄而廣長，雙眼純凈呈紺青色。 眼睫如同牛王一般，功德如同蓮花。 如此宣說人中之尊，具有三十二種妙相。 每一種相好都不雜亂，整個身軀沒有令人厭惡之處。

接著宣說如水中月偈：

秋天的天空沒有云彩遮蔽，月亮顯現在天空和水中。 一切世間的人，都能見到月亮的光輝。 在清凈的佛輪之中，具備功德和勢力。 佛子見到如來，功德之身也是如此。

《究竟一乘寶性論·自然不休息佛業品》第十

對於可以教化的眾生，以教化的方便法門， 發起教化眾生的事業，教化眾生的範圍。 諸佛這些自在之人，對於可以教化的眾生， 常常等待時機，等待處所，自然而然地做著佛事。 普遍覺知大乘，是最美妙的功德聚集。 如同大海中的水和寶藏，如來的智慧也是如此。 菩提廣大無邊，猶如虛空界。 放出無量的功德，大智慧的日光， 普遍照耀著諸位眾生，具有佛的妙法身。 是無垢的功德寶藏，與我的身沒有差異。 煩惱障和智障，如同雲霧羅網覆蓋。 諸佛的慈悲之風，吹拂令其消散滅盡。

接著宣說大乘之業的比喻。簡略地說偈：

帝釋天的妙鼓和雲彩，梵天的太陽和摩尼寶珠， 聲音響徹虛空大地，如來的身也是如此。

最初宣說帝釋天映象的比喻。偈：

如同那毗琉璃（Vairocana，寶物名），清凈的大地中， 天主帝釋天（Indra，天神）的身影，在其中顯現。 如同眾...

【English Translation】 English version The face is square like a lion, The hair is pure, the color of refined gold, like Indra's (Indra, the lord of gods) jewel. The white hair-curl between the eyebrows illuminates the face with pure, bright light. The mouth contains forty teeth, the two teeth whiter than snow. The teeth are dense, bright inside and out, the upper and lower teeth are even and aligned. Emitting the voice of a Kalavinka (Kalavinka, a mythical bird with a beautiful voice), a wonderful sound, deep and far-reaching. What is eaten is without defect, obtaining the best of flavors. The tongue is thin, broad, and long, the two eyes are purely indigo. The eyelashes are like those of a bull-king, the merits like a lotus flower. Thus is spoken of the honored one among humans, possessing thirty-two excellent marks. Each mark is distinct and not mixed up, the entire body is without anything displeasing.

Next, the verse of the moon in the water is spoken:

In the autumn sky, there are no clouds obscuring, the moon is in the sky and in the water. All beings in the world see the power of the moon. In the pure Buddha-wheel, there are merits and power. The Buddha's disciples see the Tathagata (Tathagata, the thus-gone one), the body of merit is also like that.

The Ultimate Mahayana Ratnagotravibhāga (Treatise on the Jewel Nature) - Chapter Ten: The Buddha's Unceasing Activities

Towards those sentient beings who can be transformed, with skillful means of teaching, Arising the activity of transforming sentient beings, the scope of transforming sentient beings. The Buddhas, those who are free, towards those sentient beings who can be transformed, Always waiting for the time, waiting for the place, naturally doing the Buddha's work. Universally knowing the Mahayana, the most wonderful collection of merits. Like the water and treasures in the great ocean, the wisdom of the Tathagata is also like that. Bodhi (Bodhi, enlightenment) is vast and boundless, like the realm of empty space. Releasing immeasurable merits, the sunlight of great wisdom, Universally illuminating all sentient beings, possessing the Buddha's wonderful Dharma-body. It is a treasury of stainless merits, no different from my own body. Affliction-obscurations and knowledge-obscurations, like clouds and nets covering. The wind of the Buddhas' compassion, blows them away, causing them to be completely extinguished.

Next, the metaphor of the activities of the Mahayana is spoken. Briefly speaking in verse:

The wonderful drum and clouds of Indra (Indra, the lord of gods), the sun and mani-jewel of Brahma (Brahma, the creator god), The sound resonates throughout the empty space and earth, the body of the Tathagata is also like that.

Initially, the metaphor of Indra's mirror image is spoken. Verse:

Like that Vairocana (Vairocana, a precious gem), in the pure earth, The image of the lord of gods, Indra (Indra, a deity), appears within it. Like the multitude...

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生心　　清凈大地中 　諸佛如來身　　于中映象現 　帝釋現不現　　依地凈不凈 　如是諸世間　　映象現不現 　如來有起滅　　依濁不濁心 　如是諸眾生　　映象現不現 　天主帝釋身　　映象有生滅 　不可得說有　　不可得說無 　如來身亦爾　　映象有生滅 　不可得說有　　不可得說無 　如地普周遍　　遠離高下穢 　大琉璃明凈　　離垢功德平 　以彼毗琉璃　　清凈無垢故 　天主映象現　　及莊嚴具生 　若男若女等　　于中見天主 　及妙莊嚴具　　作生彼處愿 　眾生為生彼　　修行諸善行 　持戒及佈施　　散花舍珍寶 　后時功德盡　　地滅彼亦滅 　心琉璃地凈　　諸佛映象現 　諸佛子菩薩　　見佛心歡喜 　為求菩提故　　起愿修諸行

不生不滅者。即是如來。偈言。

如毗琉璃滅　　彼映象亦滅 　無可化眾生　　如來不出世 　琉璃寶地凈　　示現佛妙像 　彼凈心不壞　　信根芽增長 　白凈法生滅　　佛像亦生滅 　如來不生滅　　猶如帝釋王 　此業自然有　　見是等現前 　法身不生滅　　盡諸際常住

次說天中妙鼓譬喻。偈言。

天妙法鼓聲　　依自業而有 　諸佛說法音　　眾生自業聞 　如妙聲遠離　　功用處身心 　令一切諸天

【現代漢語翻譯】 現代漢語譯本 生心： 在清凈的大地中， 諸佛如來的身像，于其中顯現映象。 帝釋（Indra，天神之王）的映象顯現與否，取決於大地清凈與否。 如同這樣，各個世間的映象顯現與否。 如來有生起和滅去嗎？這取決於心是渾濁還是清凈。 如同這樣，各個眾生的映象顯現與否。 天主帝釋的身像，映象有生滅。 不可說它存在，也不可說它不存在。 如來的身像也是這樣，映象有生滅。 不可說它存在，也不可說它不存在。 如同大地普遍周遍，遠離高低和污穢， 如同大琉璃明凈，遠離塵垢，功德平等。 因為那毗琉璃（Vaidurya，一種寶石）清凈無垢的緣故， 天主的映象顯現，以及莊嚴的器具產生。 無論是男人還是女人等，在其中見到天主， 以及美妙的莊嚴器具，發願往生彼處。 眾生爲了往生彼處，修行各種善行， 持戒以及佈施，散花捨棄珍寶。 後來功德耗盡，大地毀滅，彼處也隨之毀滅。 心如琉璃，大地清凈，諸佛的映象顯現。 諸佛之子菩薩們，見到佛心生歡喜， 爲了求得菩提（Bodhi，覺悟），發願修行各種善行。

不生不滅者，即是如來。偈語說：

如同毗琉璃毀滅，那映象也隨之毀滅， 無可化度的眾生，如來就不會出世。 琉璃寶地清凈，示現佛的妙像， 那清凈的心不壞，信根的萌芽增長。 白凈的法生滅，佛像也隨之生滅， 如來不生不滅，猶如帝釋王。 此業自然存在，見到這些等同於現前。 法身不生不滅，窮盡諸際而常住。

接下來講述天中妙鼓的譬喻。偈語說：

天上的美妙法鼓之聲，依自身業力而有， 諸佛說法的聲音，眾生依自身業力而聽聞。 如同美妙的聲音遠離，功用在於身心， 令一切諸天（Devas，天神）...

【English Translation】 English version Generating Mind: In the pure great earth, The bodies of all Buddhas and Tathagatas (Buddhas), their reflections appear within it. Whether or not the reflection of Indra (Lord of the Gods) appears depends on whether the earth is pure or impure. Just like that, whether or not the reflections of various worlds appear. Do Tathagatas have arising and ceasing? It depends on whether the mind is turbid or pure. Just like that, whether or not the reflections of various sentient beings appear. The body of the Lord of Gods, Indra, its reflection has arising and ceasing. It cannot be said to exist, nor can it be said to not exist. The body of the Tathagata is also like that, its reflection has arising and ceasing. It cannot be said to exist, nor can it be said to not exist. Just like the earth is universally pervasive, far from high and low places and defilement, Just like great Vaidurya (Beryl) is bright and pure, far from dust, its merits are equal. Because that Vaidurya is pure and without defilement, The reflection of the Lord of Gods appears, and adorned implements arise. Whether men or women, etc., see the Lord of Gods within it, And wonderful adorned implements, making vows to be born in that place. Sentient beings, in order to be born in that place, cultivate various virtuous deeds, Upholding precepts and giving alms, scattering flowers and relinquishing treasures. Later, when merits are exhausted, the earth is destroyed, and that place is also destroyed along with it. The mind is like Vaidurya, the earth is pure, the reflections of all Buddhas appear. The Buddha's sons, Bodhisattvas (Enlightenment beings), seeing the Buddha, their hearts rejoice, In order to seek Bodhi (Enlightenment), making vows to cultivate various practices.

That which neither arises nor ceases is the Tathagata. The verse says:

Just like Vaidurya is destroyed, that reflection is also destroyed, For sentient beings who cannot be transformed, the Tathagata will not appear in the world. The Vaidurya jewel earth is pure, showing the wonderful image of the Buddha, That pure mind is not destroyed, the sprouts of the roots of faith grow. The white pure Dharma (teachings) arises and ceases, the Buddha's image also arises and ceases, The Tathagata neither arises nor ceases, just like King Indra. This karma naturally exists, seeing these is equivalent to being present. The Dharmakaya (Dharma body) neither arises nor ceases, it dwells eternally, exhausting all boundaries.

Next, the metaphor of the wonderful drum in the heavens is explained. The verse says:

The sound of the wonderful Dharma drum in the heavens exists according to its own karma, The sound of the Buddhas preaching the Dharma is heard by sentient beings according to their own karma. Just like the wonderful sound is far away, its function is in the body and mind, Causing all the Devas (Gods)...

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離怖得寂靜 　佛聲亦如是　　離功用身心 　令一切眾生　　得證寂滅道 　于彼戰鬥時　　為破修羅力 　因鼓出畏聲　　令修羅退散 　如來為眾生　　滅諸煩惱苦 　為世間說法　　示勝禪定道

一切世間人。不覺自過失。偈言。

聾不聞細聲　　天耳聞不遍 　唯智者境界　　以聞心不染

次說雲雨譬喻偈言。

知有起悲心　　遍滿世間處 　定持無垢藏　　佛雨凈谷因 　世間依善業　　依風生雲雨 　依悲等增長　　佛妙法雲雨

依止器世間。雨水味變壞偈言。

譬如虛空中　　雨八功德水 　到咸等住處　　生種種異味 　如來慈悲云　　雨八聖道水 　到眾生心處　　生種種解味

無差別心。偈言。

信于妙大乘　　及中謗法者 　人遮多鳥鬼　　此三聚相似 　正定聚眾生　　習氣不定聚 　身見邪定聚　　邪見流生死 　秋天無雲雨　　人空鳥受苦 　夏天多雨水　　燒鬼令受苦 　佛現世不現　　悲雲雨法雨 　信法器能得　　謗法有不聞

不護眾生。偈言。

天雨如車軸　　澍下衝大地 　雹及礔礰石　　金剛爆火等 　不護微細蟲　　山林諸果樹 　草穀稻糧等　　行人故不雨 　如來亦如是　　于粗細眾生 　相應諸方便　

【現代漢語翻譯】 現代漢語譯本 　　遠離怖畏而獲得寂靜， 　　佛的聲音也是如此，遠離了功用和身心， 　　令一切眾生，得以證悟寂滅之道。 　　在那戰鬥之時，爲了破除阿修羅（Asura，一種惡神）的力量， 　　因為鼓聲發出令人畏懼的聲音，使阿修羅退散。 　　如來（Tathagata，佛的稱號之一）爲了眾生，滅除各種煩惱痛苦， 　　為世間說法，展示殊勝的禪定之道。

一切世間的人，不覺察自己的過失。偈語說：

耳聾的人聽不見細微的聲音，天耳（divine ear，佛教中的一種神通）所聽到的也不遍及一切， 　　只有智者的境界，才能以聽聞而不被污染。

接著說雲雨的比喻，偈語說：

知曉真理而生起悲心，遍滿世間一切處所， 　　堅定持有無垢的寶藏，佛的法雨是清凈穀物的因。 　　世間依靠善業，依靠風而生起雲雨， 　　依靠慈悲等而增長，佛的妙法如雲雨般滋潤。

依靠器世間（bhajana-loka，眾生所居住的物質世界），雨水的味道會變壞，偈語說：

譬如在虛空中，降下具有八功德的水， 　　到達鹹水等處所，就會產生種種不同的味道。 　　如來的慈悲之云，降下具有八聖道（Eightfold Noble Path，佛教中達到涅槃的八個途徑）的水， 　　到達眾生的心處，就會產生種種解脫的味道。

無差別心，偈語說：

相信微妙的大乘佛法（Mahayana，佛教的一個主要流派），以及誹謗佛法的人， 　　人、遮多鳥、鬼，這三類聚集相似。 　　正定聚的眾生，習氣不定聚的眾生， 　　身見邪定聚的眾生，邪見使他們流轉生死。 　　秋天沒有云雨，人空虛而鳥受苦， 　　夏天多雨水，燒鬼因此而受苦。 　　佛出現於世或不出現於世，慈悲之云都會降下法雨， 　　相信佛法的法器能夠得到利益，誹謗佛法的人則聽不到。

不護佑眾生，偈語說：

天降大雨如車軸般粗大，傾瀉沖刷大地， 　　冰雹以及礔礰石（小石塊），金剛爆火等。 　　不護佑微小的蟲子，山林中的各種果樹， 　　草穀稻糧等，不是因為行人而故意不下雨。 　　如來也是如此，對於粗細不同的眾生， 　　施以相應的各種方便法門。

【English Translation】 English version 　　Having departed from fear, one attains tranquility, 　　The Buddha's voice is also thus, detached from effort and mind, 　　Enabling all sentient beings to attain the path of Nirvana. 　　During that battle, in order to break the power of the Asuras (Asura, a type of evil deity), 　　Because the drum emitted a frightening sound, causing the Asuras to scatter. 　　The Tathagata (Tathagata, one of the titles of the Buddha), for the sake of sentient beings, extinguishes all afflictions and suffering, 　　Expounding the Dharma to the world, demonstrating the supreme path of Samadhi (Samadhi, meditative absorption).

All people in the world are unaware of their own faults. The verse says:

The deaf cannot hear subtle sounds, and even the divine ear (divine ear, a supernatural power in Buddhism) does not hear everything, 　　Only the realm of the wise can hear without being tainted.

Next, speaking of the metaphor of clouds and rain, the verse says:

Knowing the truth and giving rise to compassion, pervading all places in the world, 　　Firmly holding the immaculate treasure, the Buddha's rain is the cause of pure grains. 　　The world relies on good karma, and clouds and rain arise relying on the wind, 　　Growing by relying on compassion, the Buddha's wonderful Dharma is like nourishing clouds and rain.

Relying on the container world (bhajana-loka, the material world where beings live), the taste of rainwater changes, the verse says:

For example, in empty space, rain with eight merits falls, 　　Reaching salty places, it produces various different tastes. 　　The Tathagata's cloud of compassion rains down the water of the Eightfold Noble Path (Eightfold Noble Path, the eight paths to reach Nirvana in Buddhism), 　　Reaching the minds of sentient beings, it produces various tastes of liberation.

Without differential mind, the verse says:

Those who believe in the wonderful Mahayana (Mahayana, a major branch of Buddhism), and those who slander the Dharma, 　　Humans, Chetaka birds, and ghosts, these three groups are similar. 　　Sentient beings of the right definite group, sentient beings of the uncertain habitual group, 　　Sentient beings of the heretical definite group with self-view, heresy causes them to transmigrate in birth and death. 　　In autumn, there are no clouds or rain, humans are empty and birds suffer, 　　In summer, there is much rain, burning ghosts suffer because of it. 　　Whether the Buddha appears in the world or not, the clouds of compassion will rain down the Dharma rain, 　　Those who believe in the Dharma can receive benefits, those who slander the Dharma cannot hear it.

Not protecting sentient beings, the verse says:

The rain falls like axles, pouring down and washing over the earth, 　　Hail and gravel stones (small stones), vajra fire, and so on. 　　Not protecting tiny insects, various fruit trees in the mountains and forests, 　　Grass, grains, rice, and other crops, it does not intentionally not rain because of pedestrians. 　　The Tathagata is also like this, for sentient beings of different levels of refinement, 　　Applying various expedient methods accordingly.

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般若悲雲雨 　諸煩惱習氣　　我邪見眾生 　如是種類等　　一切智不護

為滅苦火。偈言。

知病離病因　　取無病修藥 　苦因彼滅道　　知離觸修等 　無始世生死　　波流轉五道 　五道中受樂　　猶如臭爛糞 　寒熱惱等觸　　諸苦畢竟有 　為令彼除滅　　降大妙法雨 　知天中退苦　　人中追求苦 　有智者不求　　人天自在樂 　慧者信佛語　　已信者知苦 　亦復知苦因　　觀滅及知道

次說梵天譬喻。偈言。

梵天過去愿　　依諸天凈業 　梵天自然現　　化佛身亦爾 　梵宮中不動　　常現於欲界 　諸天見妙色　　失五欲境界 　佛法身不動　　而常現世間 　眾生見歡喜　　不樂諸有樂

有現不現。偈言。

從天退入胎　　現生有父母 　在家示嬰兒　　習學諸伎藝 　戲樂及遊行　　出家行苦行 　現就外道學　　降伏于天魔 　成佛轉法輪　　示道入涅槃 　諸薄福眾生　　不能見如來

次說日譬喻。偈言。

如日光初出　　普照諸蓮華 　有同一時開　　亦有一時合 　佛日亦如是　　照一切眾生 　有智如華開　　有罪如華合 　如日照水華　　而日無分別 　佛日亦如是　　照而無分別

次第偈言。

日初出世間　　

千光次第照 　先照高大山　　后照中下山 　佛日亦如是　　次第照世間 　先照諸菩薩　　后及餘眾生

光明輪不同。偈言。

色智身二法　　大悲身如空 　遍照諸世間　　故佛不同日 　日不能遍照　　諸國土虛空 　不破無明闇　　不示何知境 　放種種諸色　　光明雲羅網 　示大慈悲體　　真如妙境界 　佛入城聚落　　無眼者得眼 　見佛得大利　　亦滅諸惡法 　無明沒諸有　　邪見黑闇障 　如來日光照　　見慧未見處

次說摩尼珠譬喻。偈言。

一時同處住　　滿足所求意 　摩尼寶無心　　而滿眾生愿 　自在大法王　　同住于悲心 　眾生種種聞　　佛心無分別

次說響譬喻。偈言。

譬如諸響聲　　依他而得起 　自然無分別　　非內非外住 　如來聲亦爾　　依他心而起 　自然無分別　　非內非外住

次說虛空譬喻。偈言。

無物不可見　　無觀無依止 　過眼識境界　　無色不可見 　空中見高下　　而空不如是 　佛中見一切　　其義亦如是

次說地譬喻。偈言。

一切諸草木　　依止大地生 　地無分別心　　而增長成就 　眾生心善根　　依止佛地生 　佛無分別心　　而增廣成就 　佛聲猶如響　　以無名字說 　

【現代漢語翻譯】 現代漢語譯本 千道光明次第照耀， 先照耀高大的山，然後照耀中等和低矮的山。 佛陀的智慧之光也是這樣，次第照耀世間， 先照耀諸位菩薩（Bodhisattva，指發願成佛的修行者），然後普及其餘眾生。

光明輪的照耀方式有所不同。偈頌說：

佛陀的色身（Rupakaya，指佛陀的化身）和智慧身（Jnanakaya，指佛陀的智慧之身）這兩種法身，以及大悲心（Mahakaruna，指佛陀的無限慈悲），其身猶如虛空， 普遍照耀各個世間，所以佛陀不同於太陽。 太陽不能普遍照耀所有的國土和虛空， 不能破除無明（Avidya，指對事物真相的迷惑）的黑暗，也不能揭示認知的境界。 佛陀放出種種色彩的光明，如雲羅網般， 展示大慈大悲的本體，以及真如（Tathata，指事物的真實本性）的微妙境界。 佛陀進入城市和村落，沒有眼睛的人得以看見， 見到佛陀能獲得巨大的利益，也能滅除各種惡法。 無明使眾生沉沒於三有（指欲有、色有、無色有）之中，邪見如同黑暗的屏障。 如來（Tathagata，指佛陀的稱號之一）的日光照耀，使人看見智慧所未曾見之處。

接下來用摩尼寶珠（Mani jewel，如意寶珠，能滿足人們願望的寶珠）作比喻。偈頌說：

摩尼寶珠能使人們一時同處，滿足所求的意願。 摩尼寶珠沒有心識，卻能滿足眾生的願望。 自在大法王（指佛陀）與大悲心同在， 眾生聽到種種不同的說法，佛陀的心卻沒有分別。

接下來用響聲作比喻。偈頌說：

譬如各種響聲，依賴其他條件才能產生， 自然而然，沒有分別，不住于內，也不住于外。 如來的聲音也是這樣，依賴眾生的心而生起， 自然而然，沒有分別，不住于內，也不住于外。

接下來用虛空作比喻。偈頌說：

虛空之中，沒有什麼不可見，沒有能觀看的主體，也沒有所依賴的處所， 超越了眼識的境界，沒有顏色，所以不可見。 在虛空中能看到高低，但虛空本身並非如此。 在佛陀的智慧中能看到一切，道理也是這樣。

接下來用大地作比喻。偈頌說：

一切草木，都依賴大地生長， 大地沒有分別心，卻能使它們增長成就。 眾生的善根，依賴佛地（Buddha-bhumi，指佛陀的境界）而生， 佛陀沒有分別心，卻能使它們增長廣大成就。 佛陀的聲音猶如響聲，用沒有名字的語言來宣說。

【English Translation】 English version A thousand lights shine in succession, First illuminating the high mountains, then the middle and low mountains. The Buddha's sun is also like this, shining on the world in sequence, First illuminating all the Bodhisattvas (Bodhisattva, one who aspires to become a Buddha), then extending to the rest of sentient beings.

The wheel of light shines differently. The verse says:

The Buddha's Rupakaya (Rupakaya, the form body of the Buddha) and Jnanakaya (Jnanakaya, the wisdom body of the Buddha), these two Dharmakayas (Dharmakaya, the body of the Dharma), and the Mahakaruna (Mahakaruna, the great compassion of the Buddha), its body is like the void, Universally illuminating all worlds, therefore the Buddha is different from the sun. The sun cannot universally illuminate all lands and the void, Cannot break the darkness of Avidya (Avidya, ignorance), nor reveal the realm of cognition. The Buddha emits lights of various colors, like a cloud net, Showing the essence of great compassion, and the wonderful realm of Tathata (Tathata, suchness). When the Buddha enters cities and villages, those without eyes are able to see, Seeing the Buddha brings great benefits, and also extinguishes all evil Dharmas. Ignorance causes beings to sink into the three realms of existence, and wrong views are like dark barriers. The sunlight of the Tathagata (Tathagata, one of the titles of the Buddha) shines, allowing people to see what wisdom has not seen.

Next, the analogy of the Mani jewel (Mani jewel, wish-fulfilling jewel) is used. The verse says:

The Mani jewel can make people stay in the same place at the same time, fulfilling their wishes. The Mani jewel has no consciousness, yet it can fulfill the wishes of sentient beings. The sovereign Dharma king (referring to the Buddha) dwells in compassion, Sentient beings hear various teachings, but the Buddha's mind has no discrimination.

Next, the analogy of sound is used. The verse says:

For example, various sounds arise depending on other conditions, Naturally, without discrimination, not dwelling within, nor dwelling without. The Tathagata's voice is also like this, arising depending on the minds of sentient beings, Naturally, without discrimination, not dwelling within, nor dwelling without.

Next, the analogy of space is used. The verse says:

In space, nothing is invisible, there is no subject to observe, nor a place to rely on, Transcending the realm of eye consciousness, without color, therefore invisible. In space, one can see high and low, but space itself is not like that. In the Buddha's wisdom, one can see everything, the principle is also like this.

Next, the analogy of the earth is used. The verse says:

All plants and trees depend on the earth to grow, The earth has no discriminating mind, yet it can make them grow and achieve. The roots of goodness of sentient beings arise depending on the Buddha-bhumi (Buddha-bhumi, the realm of the Buddha), The Buddha has no discriminating mind, yet he can make them grow and achieve greatly. The Buddha's voice is like a sound, spoken in a language without names.

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佛身如虛空　　遍不可見常 　如依地諸法　　一切諸妙藥 　遍為諸眾生　　不限於一人 　依佛地諸法　　白凈妙法藥 　遍為諸眾生　　不限於一人

究竟一乘寶性論校量信功德品第十一

佛性佛菩提　　佛法及佛業 　諸出世凈人　　所不能思議 　此諸佛境界　　若有能信者 　得無量功德　　勝一切眾生 　以求佛菩提　　不思議果報 　得無量功德　　故勝諸世間 　若有人能捨　　魔尼諸珍寶 　遍佈十方界　　無量佛國土 　為求佛菩提　　施與諸法王 　是人如是施　　無量恒沙劫 　若復有人聞　　妙境界一句 　聞已復能信　　過施福無量 　若有智慧人　　奉持無上戒 　身口意業凈　　自然常護持 　為求佛菩提　　如是無量劫 　是人所得福　　不可得思議 　若復有人聞　　妙境界一句 　聞已復能言　　過戒福無量 　若人入禪定　　焚三界煩惱 　過天行彼岸　　無菩提方便 　若復有人聞　　妙境界一句 　聞已復能信　　過禪福無量 　無慧人能捨　　唯得富貴報 　修持禁戒者　　得生人天中 　修行斷諸障　　悲慧不能除 　慧除煩惱障　　亦能除智障 　聞法為慧因　　是故聞法勝 　何況聞法已　　復能生信心 　我此所說法　　為自心清凈 　依諸如

【現代漢語翻譯】 現代漢語譯本 佛身猶如虛空一般，普遍存在且不可見，是永恒不變的。 就像依賴大地生長的各種事物，以及世間一切珍貴的藥材一樣， 佛性普遍利益所有眾生，而不侷限於某一個人。 如同依佛地而生的各種功德，以及清凈美好的佛法之藥， 普遍利益所有眾生，而不侷限於某一個人。

《究竟一乘寶性論》校量信功德品第十一

佛性（Buddha-dhatu，一切眾生皆具的成佛可能性），佛菩提（Buddha-bodhi，佛的智慧），佛法（Buddha-dharma，佛陀的教法）以及佛業（Buddha-karma，佛陀的事業）， 這些都是超出世間清凈之人所能思議的。 對於這些佛的境界，如果有人能夠相信， 就能獲得無量的功德，勝過一切眾生。 因為他們尋求佛菩提，以及不可思議的果報， 所以能獲得無量的功德，因此勝過世間一切。 如果有人能夠捨棄摩尼（Mani，如意寶珠）等各種珍寶， 遍佈十方世界，無量無數的佛國土， 爲了尋求佛菩提，而佈施給諸法王（Dharma-raja，佛陀）， 這個人如此佈施，經歷無量恒河沙數般的劫數， 如果又有人聽聞，這微妙境界的一句法， 聽聞之後又能生起信心，那功德就超過佈施的福報無量倍。 如果有人具有智慧，奉持無上的戒律， 身口意三業清凈，自然而然地守護戒律， 爲了尋求佛菩提，像這樣經歷無量劫數， 這個人所獲得的福報，也是不可思議的。 如果又有人聽聞，這微妙境界的一句法， 聽聞之後又能宣說出來，那功德就超過持戒的福報無量倍。 如果有人進入禪定，焚燒三界（Trailokya，欲界、色界、無色界）的煩惱， 超越天道到達彼岸，卻沒有菩提的方便法門， 如果又有人聽聞，這微妙境界的一句法， 聽聞之後又能生起信心，那功德就超過禪定的福報無量倍。 沒有智慧的人即使佈施，也只能得到富貴的果報， 修持禁戒的人，只能得生人天善道之中。 修行斷除各種業障，卻不能用慈悲和智慧來消除。 智慧能消除煩惱障，也能消除智障（Jnana-avarana，對佛法的理解障礙）。 聽聞佛法是產生智慧的原因，所以聽聞佛法最為殊勝。 更何況聽聞佛法之後，又能生起堅定的信心呢？ 我所說的這些法，是爲了使自心清凈， 依止諸佛的教誨。

【English Translation】 English version The Buddha's body is like the void, pervasive, invisible, and constant. Like the various things that grow depending on the earth, and all the wonderful medicines in the world, Buddha-nature benefits all beings universally, without being limited to one person. Like the various merits that arise depending on the Buddha-ground, and the pure and wonderful Dharma medicine, It benefits all beings universally, without being limited to one person.

The Ultimate Vehicle Ratnagotravibhāga, Chapter Eleven on the Merit of Faith

Buddha-dhatu (Buddha-nature, the potential for Buddhahood in all beings), Buddha-bodhi (Buddha's wisdom), Buddha-dharma (Buddha's teachings), and Buddha-karma (Buddha's activities), These are all beyond the comprehension of even the pure beings of the world. For those who can believe in these realms of the Buddha, They will obtain immeasurable merit, surpassing all beings. Because they seek Buddha-bodhi and inconceivable karmic rewards, They obtain immeasurable merit, thus surpassing all in the world. If someone can give away Mani (wish-fulfilling jewel) and various treasures, Spreading them throughout the ten directions, in countless Buddha-lands, Seeking Buddha-bodhi, and giving them to the Dharma-raja (Buddha), This person, giving in this way for countless kalpas like the sands of the Ganges, If someone then hears one verse of this wonderful realm, And after hearing it, can generate faith, their merit surpasses the merit of giving immeasurably. If someone has wisdom and upholds the supreme precepts, Their body, speech, and mind are pure, and they naturally and constantly uphold the precepts, Seeking Buddha-bodhi, like this for countless kalpas, The merit that this person obtains is inconceivable. If someone then hears one verse of this wonderful realm, And after hearing it, can speak it out, their merit surpasses the merit of upholding precepts immeasurably. If someone enters into meditation, burning away the afflictions of the three realms (Trailokya, desire realm, form realm, formless realm), Transcending the heavenly paths to reach the other shore, but without the skillful means of Bodhi, If someone then hears one verse of this wonderful realm, And after hearing it, can generate faith, their merit surpasses the merit of meditation immeasurably. Those without wisdom, even if they give, only obtain the reward of wealth and nobility, Those who practice and uphold the precepts, can only be reborn in the human and heavenly realms. Practicing to cut off various obscurations, but cannot eliminate them with compassion and wisdom. Wisdom can eliminate the afflictive obscurations, and can also eliminate the Jnana-avarana (obscurations to knowledge, obstacles to understanding the Dharma). Hearing the Dharma is the cause of wisdom, therefore hearing the Dharma is most supreme. How much more so if, after hearing the Dharma, one can generate steadfast faith? These teachings that I speak are for the purification of one's own mind, Relying on the teachings of all the Buddhas.

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來教　　修多羅相應 　若有智慧人　　聞能信受者 　我此所說法　　亦為攝彼人 　依燈電摩尼　　日月等諸明 　一切有眼者　　皆能見境界 　依佛法光明　　慧眼者能見 　以法有是利　　故我說此法 　若一切所說　　有義有法句 　能令修行者　　遠離於三界 　及示寂靜法　　最勝無上道 　佛說是正經　　餘者顛倒說 　雖說法句義　　斷三界煩惱 　無明覆慧眼　　貪等垢所縛 　又于佛法中　　取少分說者 　世典善言說　　彼三尚可受 　何況諸如來　　遠離煩惱垢 　無漏智慧人　　所說修多羅 　以離於諸佛　　一切世間中 　更無勝智慧　　如實知法者 　如來說了義　　彼不可思議 　思者是謗法　　不識佛意故 　謗聖及壞法　　此諸邪思惟 　煩惱愚癡人　　妄見所計故 　故不應執著　　邪見諸垢法 　以凈衣受色　　垢膩不可染

問曰。以何因緣有此謗法。答曰。偈言。

愚不信白法　　邪見及憍慢 　過去謗法障　　執著不了義 　著供養恭敬　　唯見於邪法 　遠離善知識　　親近謗法者 　樂著小乘法　　如是等眾生 　不信于大乘　　故謗諸佛法 　智者不應畏　　怨家蛇火毒 　因陀羅礔礰　　刀杖諸惡獸 　虎狼師子等　　彼但能斷命 　不能令人

入　　可畏阿鼻獄 　應畏謗深法　　及謗法知識 　決定令人入　　可畏阿鼻獄 　雖近惡知識　　噁心出佛血 　及殺害父母　　斷諸聖人命 　破壞和合僧　　及斷諸善根 　以繫念正法　　能解脫彼處 　若復有餘人　　誹謗甚深法 　彼人無量劫　　不可得解脫 　若人令眾生　　覺信如是法 　彼是我父母　　亦是善知識 　彼人是智者　　以如來滅后 　回邪見顛倒　　令入正道故 　三寶清凈性　　菩提功德業 　我略說七種　　與佛經相應 　依此諸功德　　愿于命終時 　見無量壽佛　　無邊功德身 　我及余信者　　既見彼佛已 　愿得離垢眼　　成無上菩提◎

◎論曰。第一教化品。如向偈中已說。應知此論。廣門有十一品。中則七品。略唯一品。初釋一品。具攝此論法義體相。應知偈言。

佛法及眾僧　　性道功德業 　略說此論體　　七種金剛句

此偈明何義。言金剛者。猶如金剛難可沮壞。所證之義亦復如是。故言金剛。所言句者。以此論句。能與證義為根本故。此明何義。內身證法無言之體。以聞思智難可證得。猶如金剛。名字章句以能詮彼理中證智。隨順正道。能作根本故。名為句。此復何義。有二義故。何謂二義。一難證義。二者因義。是名為義。金剛字句應

【現代漢語翻譯】 現代漢語譯本 入阿鼻地獄是可怕的。 應當畏懼誹謗甚深佛法，以及誹謗傳授佛法知識的善知識。 誹謗佛法必定會使人墮入可怕的阿鼻地獄。 即使親近惡知識（指引人作惡的朋友），懷著惡意使佛出血（傷害佛陀）， 以及殺害父母，斷絕聖人的性命， 破壞僧團的和合，斷絕一切善根， 如果能以正念繫念正法，也能從中解脫。 如果還有其他人誹謗甚深佛法， 那麼這個人無量劫都無法得到解脫。 如果有人引導眾生，覺悟並相信這樣的佛法， 那麼他就是我的父母，也是我的善知識。 這個人是智者，因為在如來滅度之後， 他能扭轉邪見和顛倒，使人進入正道。 三寶（佛、法、僧）的清凈自性，菩提（覺悟）的功德事業， 我簡略地說七種，與佛經相應。 依靠這些功德，愿我在臨命終時， 能見到無量壽佛（阿彌陀佛），具有無邊功德的身。 我和其他信徒，既然見到了阿彌陀佛， 愿能得到離垢清凈的眼，成就無上菩提（最高的覺悟）。

◎論曰：第一教化品。如前面的偈頌中所說。應當知道這部論，廣門有十一品，中等有七品，簡略只有一品。最初解釋第一品，就具備了這部論的法義體相。應當知道偈頌說：

佛法以及眾僧，自性、道、功德、事業， 簡略地說這部論的體性，是七種金剛句。

這個偈頌說明什麼意義？所說的『金剛』，就像金剛一樣難以摧毀，所證悟的真義也是如此，所以說是『金剛』。所說的『句』，因為這部論的語句，能與所證悟的真義作為根本。這說明什麼意義？內在自身所證悟的無法用言語表達的本體，以聞思的智慧難以證得，就像金剛一樣。名字章句因為能夠詮釋那真理中的證悟智慧，隨順正道，能作為根本，所以稱為『句』。這又是什麼意義？有兩種意義。什麼是兩種意義？一是難以證悟的意義，二是作為原因的意義。這就是『義』的含義。應當理解金剛字句的含義。

【English Translation】 English version Entering the Avici Hell is terrifying. One should fear slandering the profound Dharma, and slandering the Kalyanamitra (spiritual friend) who imparts the knowledge of the Dharma. Slandering the Dharma will certainly cause one to fall into the terrifying Avici Hell. Even if one is close to evil Kalyanamitra (friends who lead one to do evil), harboring malice to draw the Buddha's blood (harming the Buddha), as well as killing parents, cutting off the lives of the saints, destroying the harmony of the Sangha (monastic community), and severing all good roots, if one can focus on the right Dharma with mindfulness, one can also be liberated from that place. If there are others who slander the profound Dharma, then that person will not be able to be liberated for countless kalpas (eons). If someone guides sentient beings to awaken and believe in such Dharma, then he is my parents, and also my Kalyanamitra. This person is wise, because after the Tathagata (Buddha) has passed away, he can reverse wrong views and inversions, and lead people into the right path. The pure nature of the Three Jewels (Buddha, Dharma, Sangha), the meritorious deeds of Bodhi (enlightenment), I briefly speak of seven kinds, corresponding to the Buddhist scriptures. Relying on these merits, may I, at the time of my death, see Amitabha Buddha (Immeasurable Life Buddha), with a body of boundless merit. I and other believers, since we have seen Amitabha Buddha, may we obtain eyes free from defilement and achieve Anuttara-Samyak-Sambodhi (supreme enlightenment).

◎ Commentary: The first chapter is on teaching and transformation. As mentioned in the previous verses. It should be known that this treatise, in its extensive form, has eleven chapters, in its medium form, it has seven chapters, and in its concise form, it has only one chapter. The initial explanation of the first chapter encompasses the Dharma meaning, essence, and characteristics of this treatise. It should be known that the verse says:

The Buddha Dharma and the Sangha, nature, path, merit, and deeds, briefly speaking, the essence of this treatise is the seven Vajra (indestructible) sentences.

What meaning does this verse explain? What is meant by 'Vajra' is like a diamond, difficult to destroy. The meaning realized is also like this, therefore it is called 'Vajra'. What is meant by 'sentence' is because the sentences of this treatise can serve as the foundation for the meaning realized. What meaning does this explain? The inner body's realization of the Dharma, the essence beyond words, is difficult to realize with the wisdom of hearing and thinking, just like a diamond. The names and sentences, because they can explain the wisdom of realization in that truth, follow the right path, and can serve as the foundation, therefore they are called 'sentences'. What is the meaning of this again? There are two meanings. What are the two meanings? One is the meaning of being difficult to realize, and the other is the meaning of being a cause. This is the meaning of 'meaning'. The meaning of Vajra sentences should be understood.

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如是知。

又何謂為義。何謂為字。義者。則有七種證義。何謂七義。一者佛義。二者法義。三者僧義。四者眾生義五者菩提義。六者功德義。七者業義。是名為義。是故經言。又第一義諦者。所謂心緣尚不能知。何況名字章句故。所言字者。隨以何等名字。章句。言語。風聲。能表。能說。能明。能示。此七種義。是名為字。是故經言。又世諦者。謂世間中所用之事。名字章句言語所說故。又此七種金剛句義。如諸經中廣說應知。應云何知依佛義故。如來經中告阿難言。阿難。所言如來者。非可見法。是故眼識不能得見故。依法義故。如來經中告阿難言。阿難。所言法者。非可說事。以是故非耳識所聞故。依僧義故。如來經中告阿難言。阿難。所言僧者。名為無為。是故不可身心供養禮拜讚歎故。依眾生義故。如來經中告舍利弗言。舍利弗。言眾生者。乃是諸佛如來境界。一切聲聞辟支佛等。以正智慧不能觀察眾生之義。何況能證毛道凡夫。於此義中唯信如來。是故舍利弗。隨如來信此眾生義。舍利弗。言眾生者。即是第一義諦。舍利弗言。第一義諦者。即是眾生界。舍利弗言。眾生界者。即是如來藏。舍利弗言。如來藏者。即是法身故。依菩提義故。經中說言。世尊言阿耨多羅三藐三菩提者。名涅槃界。世

【現代漢語翻譯】 現代漢語譯本： 如是知（如是知：像這樣去了解）。

又什麼叫做『義』（義：意義，含義）？什麼叫做『字』（字：文字，語言）？『義』，則有七種可以證明的意義。哪七種意義呢？一是佛義（佛義：關於佛的意義），二是法義（法義：關於佛法的意義），三是僧義（僧義：關於僧團的意義），四是眾生義（眾生義：關於眾生的意義），五是菩提義（菩提義：關於覺悟的意義），六是功德義（功德義：關於功德的意義），七是業義（業義：關於業力的意義）。這叫做『義』。所以經書上說，又第一義諦（第一義諦：最高的真理）是，所謂心識的攀緣尚且不能瞭解，何況是名字章句呢？所說的『字』，隨著用什麼樣的名字、章句、言語、風聲，能夠表達、能夠述說、能夠闡明、能夠顯示這七種意義，這叫做『字』。所以經書上說，又世俗諦（世俗諦：世俗的真理）是，指世間中所使用的事物，用名字、章句、言語來說明。又這七種金剛句義（金剛句義：堅不可摧的意義），如在各種經典中廣泛解說，應當知道。應當如何知道呢？依據佛義的緣故，如來在經中告訴阿難（阿難：佛陀的十大弟子之一）說：『阿難，所說的如來（如來：佛陀的稱號），不是可以用肉眼看見的法，所以眼識不能夠看見。』依據法義的緣故，如來在經中告訴阿難說：『阿難，所說的法，不是可以用言語表達的事物，因此不是耳朵所能聽到的。』依據僧義的緣故，如來在經中告訴阿難說：『阿難，所說的僧，名為無為（無為：不造作，不強求），因此不可以身心供養、禮拜、讚歎。』依據眾生義的緣故，如來告訴舍利弗（舍利弗：佛陀的十大弟子之一）說：『舍利弗，所說的眾生，乃是諸佛如來的境界，一切聲聞（聲聞：聽聞佛法而修行的弟子）、辟支佛（辟支佛：獨自悟道的修行者）等，用正確的智慧也不能觀察眾生的意義，何況能夠證悟的毛道凡夫？對於這個意義，唯有相信如來。所以舍利弗，隨著如來相信這個眾生的意義。舍利弗，所說的眾生，就是第一義諦。』舍利弗說：『第一義諦，就是眾生界（眾生界：眾生存在的範圍）。』舍利弗說：『眾生界，就是如來藏（如來藏：一切眾生皆具的佛性）。』舍利弗說：『如來藏，就是法身（法身：佛的真身）。』依據菩提義的緣故，經中說：世尊說阿耨多羅三藐三菩提（阿耨多羅三藐三菩提：無上正等正覺）是涅槃界（涅槃界：寂滅的境界）。

【English Translation】 English version: Thus know.

Furthermore, what is meant by 'artha' (artha: meaning, significance)? What is meant by 'akshara' (akshara: letter, language)? 'Artha' then has seven kinds of verifiable meanings. What are the seven meanings? First is Buddha-artha (Buddha-artha: meaning related to the Buddha), second is Dharma-artha (Dharma-artha: meaning related to the Dharma), third is Sangha-artha (Sangha-artha: meaning related to the Sangha), fourth is sentient beings-artha (sentient beings-artha: meaning related to sentient beings), fifth is Bodhi-artha (Bodhi-artha: meaning related to enlightenment), sixth is merit-artha (merit-artha: meaning related to merit), and seventh is karma-artha (karma-artha: meaning related to karma). This is called 'artha'. Therefore, the sutra says, 'Moreover, the ultimate truth (Paramārtha-satya) is such that even the mind's perception cannot comprehend it, how much less so names and phrases?' What is meant by 'akshara' is that whatever names, phrases, words, or sounds of the wind can express, describe, clarify, or show these seven meanings, that is called 'akshara'. Therefore, the sutra says, 'Moreover, conventional truth (Saṃvṛti-satya) refers to matters used in the world, explained by names, phrases, and words.' Furthermore, these seven kinds of vajra-sentence meanings (vajra-sentence meanings: indestructible meanings), as explained extensively in various sutras, should be known. How should they be known? Based on Buddha-artha, the Tathagata (Tathagata: title of the Buddha) told Ananda (Ananda: one of the Buddha's ten principal disciples) in the sutra, 'Ananda, what is called the Tathagata is not a visible phenomenon, therefore the eye-consciousness cannot see it.' Based on Dharma-artha, the Tathagata told Ananda in the sutra, 'Ananda, what is called the Dharma is not something that can be spoken of, therefore it is not heard by the ear-consciousness.' Based on Sangha-artha, the Tathagata told Ananda in the sutra, 'Ananda, what is called the Sangha is named non-action (asamskrta), therefore it cannot be offered to, worshipped, praised with body and mind.' Based on sentient beings-artha, the Tathagata told Shariputra (Shariputra: one of the Buddha's ten principal disciples), 'Shariputra, what is called sentient beings is the realm of all Buddhas and Tathagatas. All Shravakas (Shravakas: disciples who learn by hearing the teachings) and Pratyekabuddhas (Pratyekabuddhas: solitary Buddhas) cannot observe the meaning of sentient beings with correct wisdom, how much less so ordinary beings who are attached to the path of hair? In this meaning, only believe in the Tathagata. Therefore, Shariputra, follow the Tathagata in believing in this meaning of sentient beings. Shariputra, what is called sentient beings is the ultimate truth.' Shariputra said, 'The ultimate truth is the realm of sentient beings (Sattvadhātu).' Shariputra said, 'The realm of sentient beings is the Tathagatagarbha (Tathagatagarbha: the Buddha-nature inherent in all beings).' Shariputra said, 'The Tathagatagarbha is the Dharmakaya (Dharmakaya: the body of the Dharma).' Based on Bodhi-artha, it is said in the sutra: The World-Honored One said that Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi: unsurpassed, complete and perfect enlightenment) is the realm of Nirvana (Nirvana: the state of liberation).

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尊言。涅槃界者。即是法身故。依功德義故。如來經中告舍利弗言。舍利弗。如來所說法身義者。過於恒沙不離不脫不思議佛法如來智慧功德。舍利弗。如世間燈。明色及觸不離不脫。又如摩尼寶珠。明色形相不離不脫。舍利弗。法身之義亦復如是。過於恒沙不離不脫不思議佛法如來智慧功德故。依業義故。如來經中告文殊師利言。文殊師利。如來不分別。不分別無分別。而自然無分別。如所作業自然行故。如是等名略說七種金剛字句。總攝此論體相應知。是故偈言。

七種相次第　　總持自在王 　菩薩修多羅　　序分有三句 　余殘四句者　　在菩薩如來 　智慧差別分　　應當如是知

此偈明何義。以是七種金剛字句。總攝此論。一切佛法廣說其相。如陀羅尼自在王經序分中三句。餘四句在彼修多羅菩薩如來法差別分。應知云何序分有初三句。彼修多羅序分中言。婆伽婆平等證一切法。善轉法輪。善能教化調伏無量諸弟子眾。如是三種根本字句。次第示現佛法僧寶。說彼三寶次第生起成就。應知餘四句者。說隨順三寶因。成就三寶因。應知此明何義。以諸菩薩於八地中。十自在為首。具足得一切自在。是故菩薩坐于道場勝妙之處。於一切法中。皆得自在是故經言。婆伽婆平等證一切法故。以諸菩薩住

【現代漢語翻譯】 現代漢語譯本： 尊者說：『涅槃界（Nirvana realm）』，即是法身（Dharmakaya）的緣故。依據功德的意義，如來在經中告訴舍利弗（Sariputra）說：『舍利弗，如來說的法身之義，超過恒河沙數，不離、不脫、不可思議的佛法如來智慧功德。舍利弗，就像世間的燈，光明、顏色和觸感不離不脫；又如摩尼寶珠（Mani jewel），光明、顏色、形狀不離不脫。舍利弗，法身的意義也是這樣，超過恒河沙數，不離、不脫、不可思議的佛法如來智慧功德的緣故。』依據業的意義，如來在經中告訴文殊師利（Manjusri）說：『文殊師利，如來不分別，不分別無分別，而自然無分別，如所作業自然行故。』像這樣等名稱，是略說七種金剛字句，總攝此論的體，相應地應當知道。所以偈頌說： 『七種相次第，總持自在王，菩薩修多羅（Sutra），序分有三句，余殘四句者，在菩薩如來，智慧差別分，應當如是知。』 這偈頌說明什麼意義？用這七種金剛字句，總攝此論，一切佛法廣說其相，如陀羅尼自在王經序分中三句，其餘四句在那修多羅菩薩如來法差別分。應當知道，序分如何有最初三句？那修多羅序分中說：『婆伽婆（Bhagavan，世尊）平等證一切法，善轉法輪（Dharmacakra），善能教化調伏無量諸弟子眾。』像這三種根本字句，次第示現佛法僧寶，說那三寶次第生起成就。應當知道其餘四句，說隨順三寶的因，成就三寶的因。應當知道這說明什麼意義？因為諸菩薩在八地中，以十自在為首，具足得到一切自在，所以菩薩坐在道場勝妙之處，於一切法中，都得自在，所以經上說：『婆伽婆平等證一切法故。』因為諸菩薩住在

【English Translation】 English version: The Venerable one said: 'The Nirvana realm is the Dharmakaya (body of the Law). According to the meaning of merit, the Tathagata (Thus Come One) told Sariputra (one of the principal disciples of the Buddha) in the Sutra: 'Sariputra, the meaning of the Dharmakaya spoken by the Tathagata exceeds the sands of the Ganges River, and it is inseparable, un-detachable, and inconceivable Buddha-dharma Tathagata wisdom and merit. Sariputra, just like a lamp in the world, its light, color, and touch are inseparable and un-detachable; and like a Mani jewel (wish-fulfilling jewel), its light, color, and shape are inseparable and un-detachable. Sariputra, the meaning of Dharmakaya is also like this, exceeding the sands of the Ganges River, inseparable, un-detachable, and inconceivable Buddha-dharma Tathagata wisdom and merit.' According to the meaning of karma, the Tathagata told Manjusri (Bodhisattva of wisdom) in the Sutra: 'Manjusri, the Tathagata does not discriminate, does not discriminate non-discrimination, but naturally has no discrimination, as the actions performed naturally proceed.' Such names are briefly the seven Vajra (diamond) phrases, which comprehensively grasp the essence of this treatise, and should be known accordingly. Therefore, the verse says: 'The seven aspects in sequence, the all-holding sovereign king, the Bodhisattva Sutra, the introductory part has three phrases, the remaining four phrases are in the Bodhisattva Tathagata, the wisdom difference division, should be known as such.' What does this verse explain? With these seven Vajra phrases, this treatise is comprehensively grasped, and all Buddha-dharma is extensively explained in its aspects, such as the three phrases in the introductory part of the Dharani (incantation) Sovereign King Sutra, and the remaining four phrases are in the difference division of that Sutra Bodhisattva Tathagata Dharma. It should be known, how does the introductory part have the initial three phrases? In that Sutra's introductory part, it says: 'Bhagavan (the Blessed One) equally realizes all dharmas, skillfully turns the Dharma wheel (Dharmacakra), and skillfully teaches and subdues countless disciples.' Like these three fundamental phrases, they sequentially show the Buddha, Dharma, and Sangha treasures, and say that those three treasures arise and are accomplished in sequence. It should be known that the remaining four phrases speak of the causes that accord with the three treasures, and the causes that accomplish the three treasures. It should be known what this explains? Because the Bodhisattvas in the eighth Bhumi (stage), with the ten powers as the head, fully attain all powers, therefore the Bodhisattva sits in the supreme place of the Bodhimanda (enlightenment place), and in all dharmas, all attain freedom, therefore the Sutra says: 'Bhagavan equally realizes all dharmas.' Because the Bodhisattvas dwell in

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九地時。於一切法中。得為無上最大法師。善知一切諸眾生心。到一切眾生根機第一彼岸。能斷一切眾生煩惱習氣。是故菩薩成大菩提。是故經言。善轉法輪故。以諸菩薩于第十地中。得住無上法王位。后能於一切佛所作業。自然而行。常不休息。是故經言。善能教化調伏無量諸弟子眾故。彼善能教化調伏無量諸弟子眾。即彼經中次後示現。是故經言。與大比丘眾俱。如是乃至復有無量菩薩眾俱。如是次第。善能教化聲聞位地及佛菩提。善能調伏一切煩惱。如是畢竟有無量功德。又說聲聞菩薩諸功德已。次說諸佛如來不可思議三昧境界。又說諸佛如來三昧境界已。次說無垢大寶莊嚴寶殿成就。又說大寶莊嚴寶殿成就已。次說大眾雲集種種供養讚歎如來。雨種種衣。雨種種華。雨種種香。如是等。示現佛寶不思議事。應知又複次說妙法莊嚴法座。又說妙法莊嚴法座已。次說法門名字及示現功德。此明法寶功德差別。應如又複次說諸菩薩摩訶薩迭共三昧行境界。示現種種功德。此明僧寶功德差別。應知又複次說如來放大光明授諸菩薩摩訶薩太子法王位職。又複次說與大無畏不怯弱辯才。又復讚歎諸佛如來第一功德。又複次說最上第一大乘之法。示現如實修行彼大乘故。於法中證果即彼三寶無上功德次第差別。序分中義大都

【現代漢語翻譯】 現代漢語譯本：當處於第九地時，在一切法中，可以成為無上最大的法師，善於瞭解一切眾生的心，到達一切眾生根器的第一彼岸，能夠斷除一切眾生的煩惱習氣。因此菩薩成就大菩提。所以經中說，因為善於轉法輪的緣故。因為諸位菩薩在第十地中，能夠安住于無上的法王之位，之後能夠對於一切佛所作的事業，自然而然地實行，常常不休息。所以經中說，善於教化調伏無量諸弟子眾的緣故。他們善於教化調伏無量諸弟子眾，就在那部經中接下來示現。所以經中說，與大比丘眾在一起。像這樣乃至還有無量菩薩眾在一起。像這樣依次地，善於教化聲聞的位地以及佛的菩提，善於調伏一切煩惱。像這樣畢竟有無量的功德。又說了聲聞、菩薩的各種功德之後，接下來就說諸佛如來不可思議的三昧境界。又說了諸佛如來的三昧境界之後，接下來就說無垢大寶莊嚴的寶殿成就。又說了大寶莊嚴的寶殿成就之後，接下來就說大眾雲集，用種種供養讚歎如來，降下種種衣服，降下種種花，降下種種香，像這樣等等，示現佛寶不可思議的事。應當知道又接下來就說妙法莊嚴的法座。又說了妙法莊嚴的法座之後，接下來就說法門的名字以及示現功德。這說明法寶功德的差別，應當像這樣。又接下來就說諸菩薩摩訶薩(Mahasattva) [偉大的菩薩] 共同的三昧行境界，示現種種功德。這說明僧寶功德的差別，應當知道。又接下來就說如來放出大光明，授予諸菩薩摩訶薩(Mahasattva) [偉大的菩薩] 太子法王之位。又接下來就說給予大無畏不怯弱的辯才。又讚歎諸佛如來第一的功德。又接下來就說最上第一的大乘之法，示現如實修行那大乘的緣故，在法中證得果位，就是那三寶無上功德次第的差別。序分中的意義大體上是這樣。

【English Translation】 English version: When one is in the ninth Bhumi (stage of a Bodhisattva's path), in all Dharmas (teachings, laws), one can become the unsurpassed and greatest Dharma Master, skillfully understanding the minds of all sentient beings, reaching the foremost other shore of the faculties of all sentient beings, and being able to sever the afflictions and habitual tendencies of all sentient beings. Therefore, a Bodhisattva attains Great Bodhi (enlightenment). Therefore, the Sutra says, 'Because of skillfully turning the Dharma wheel.' Because the Bodhisattvas in the tenth Bhumi can abide in the unsurpassed position of Dharma King, and afterwards can naturally perform all the deeds done by all Buddhas, constantly without rest. Therefore, the Sutra says, 'Because of skillfully teaching, transforming, and subduing countless disciples.' Their skillful teaching, transforming, and subduing of countless disciples is shown next in that Sutra. Therefore, the Sutra says, 'Together with a great assembly of Bhikshus (monks).' Like this, and even further, together with countless Bodhisattvas. In this order, they skillfully teach the stage of the Sravakas (listeners) and the Bodhi (enlightenment) of the Buddhas, and skillfully subdue all afflictions. Like this, there are ultimately countless merits. Furthermore, after speaking of the various merits of the Sravakas and Bodhisattvas, next it speaks of the inconceivable Samadhi (meditative absorption) realm of the Buddhas Tathagatas (Thus Come Ones). Furthermore, after speaking of the Samadhi realm of the Buddhas Tathagatas, next it speaks of the accomplishment of the immaculate great treasure adorned palace. Furthermore, after speaking of the accomplishment of the great treasure adorned palace, next it speaks of the great assembly gathering, using various offerings to praise the Tathagata, raining down various garments, raining down various flowers, raining down various incense, like this and so on, demonstrating the inconceivable matters of the Buddha Jewel. It should be known that next it speaks of the wonderfully adorned Dharma seat. Furthermore, after speaking of the wonderfully adorned Dharma seat, next it speaks of the names of the Dharma doors and demonstrates their merits. This clarifies the differences in the merits of the Dharma Jewel, it should be like this. Furthermore, next it speaks of the Samadhi practice realm of the Bodhisattvas Mahasattvas (Great Beings), demonstrating various merits. This clarifies the differences in the merits of the Sangha Jewel, it should be known. Furthermore, next it speaks of the Tathagata emitting great light, bestowing upon the Bodhisattvas Mahasattvas the position of Dharma King of the Crown Prince. Furthermore, next it speaks of bestowing great fearlessness and unyielding eloquence. Furthermore, it praises the foremost merits of the Buddhas Tathagatas. Furthermore, next it speaks of the supreme and foremost Great Vehicle Dharma, demonstrating the true practice of that Great Vehicle, and because of realizing the fruit in the Dharma, it is the difference in the order of the unsurpassed merits of the Three Jewels. The meaning in the introductory section is generally like this.

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已竟。應如是知。已說自在王菩薩修多羅序分中三寶。次說佛性義。有六十種法。清凈彼功德。何以故。以有彼清凈無量功德性。為清凈彼性。修六十種法。為此義故。十地經中。數數說金。以為譬喻。為清凈彼佛性義故。又復即於此陀羅尼自在王經中。說如來業已。次說不清凈大毗琉璃摩尼寶喻。是故經言。善男子。譬如善巧摩尼寶師。善知清凈大摩尼寶。向大摩尼寶性山中。取未清凈諸摩尼寶。既取彼寶。以嚴灰洗。嚴灰洗已。然後復持黑頭髮衣。以用揩磨。不以為足。勤未休息。次以辛味飲食汁洗。食汁洗已。然後復持衣纏裹木以用揩磨。不以為足。勤未休息。次後復以大藥汁洗。藥汁洗已。次後復更持細軟衣。以用揩磨。以細軟衣。用揩磨已。然後遠離銅鐵等礦毗琉璃垢。方得說言大琉璃寶。善男子。諸佛如來亦復如是。善知不凈諸眾生性。知已乃為說無常苦無我不凈。為驚怖彼樂世眾生。令厭世間。入聲聞法中。而佛如來不以為足。勤未休息。次為說空無相無愿。令彼眾生少解如來所說法輪。而佛如來不以為足。勤未休息。次復為說不退法輪。次說清凈波羅蜜行。謂不見三事。令眾生入如來境界。如是依種種因。依種種性。入佛法中。入法中已故。名無上最大福田。又復依此自性清凈如來性故。經中偈言。

【現代漢語翻譯】 現代漢語譯本： 已經說完序分中關於三寶的內容，應該這樣理解。接下來講述佛性的意義，有六十種法能夠清凈那些功德。為什麼呢？因為具有那些清凈無量的功德自性，爲了清凈那種自性，需要修習六十種法。爲了這個意義，《十地經》中，多次用金來作比喻，爲了清凈佛性的意義。而且在這部《陀羅尼自在王經》中，說完如來的事業后，接著用不清凈的大毗琉璃摩尼寶來作比喻。所以經中說：『善男子，譬如一位精通摩尼寶的工匠，深知清凈的大摩尼寶。他前往大摩尼寶的山中，取出尚未清凈的各種摩尼寶。取到這些寶物后，先用嚴灰清洗，清洗完畢后，再用黑色的頭髮衣物來擦拭，但並不滿足，仍然勤奮地工作不休息。接著用辛辣的食物汁液清洗，清洗完畢后，再用衣物纏裹的木頭來擦拭，仍然不滿足，勤奮地工作不休息。之後再用大藥汁清洗，清洗完畢后，再用柔軟的細布來擦拭。用細軟的布擦拭完畢后，才能遠離銅鐵等礦物對毗琉璃的污染，才能說這是一塊大的琉璃寶。』 『善男子，諸佛如來也是這樣。深知不清凈的眾生本性，知道后就為他們宣說無常、苦、無我、不凈，爲了驚醒那些貪戀世間的眾生，讓他們厭離世間，進入聲聞乘的修行中。但是佛陀並不滿足，仍然勤奮地工作不休息。接著為他們宣說空、無相、無愿，讓這些眾生稍微理解如來所說的法輪。但是佛陀仍然不滿足，勤奮地工作不休息。接著再為他們宣說不退轉的法輪，再宣說清凈的波羅蜜行，即不見能施者、受施者和所施之物這三事，讓眾生進入如來的境界。』像這樣，依靠種種因緣，依靠種種根性，進入佛法中。進入佛法中后，就被稱為無上最大的福田。而且依靠這種自性清凈的如來藏的緣故，經中的偈頌說：

【English Translation】 English version: Having concluded the section on the Three Jewels in the introductory part, it should be understood as such. Next, the meaning of Buddha-nature will be discussed, which involves sixty types of Dharmas that purify those merits. Why? Because it possesses those pure, immeasurable qualities of self-nature. To purify that self-nature, one must cultivate sixty types of Dharmas. For this reason, in the Ten Bhumi Sutra (Dashabhumika Sutra), gold is repeatedly used as a metaphor to purify the meaning of Buddha-nature. Furthermore, in this very Dharani Self-Sovereign King Sutra, after discussing the deeds of the Tathagata, it proceeds to use the analogy of an impure great Vaidurya (lapis lazuli) Mani (jewel). Therefore, the sutra says: 『Good man, it is like a skilled Mani (jewel) craftsman who knows well the pure great Mani (jewel). He goes to the Mani (jewel) mountain to extract various Mani (jewels) that are not yet purified. After obtaining these jewels, he first washes them with harsh ash. After washing them with harsh ash, he then uses black hair cloth to polish them, but he is not satisfied and continues to work diligently without rest. Next, he washes them with spicy food juice. After washing them with food juice, he then uses wood wrapped in cloth to polish them, but he is still not satisfied and continues to work diligently without rest. After that, he washes them with great medicinal juice. After washing them with medicinal juice, he then uses soft, fine cloth to polish them. After polishing them with soft, fine cloth, he can then remove the impurities of copper, iron, and other minerals from the Vaidurya (lapis lazuli), and only then can it be said to be a great Vaidurya (lapis lazuli) jewel.』 『Good man, the Tathagatas (Thus Come Ones) are also like this. They know well the impure nature of sentient beings. Knowing this, they then speak of impermanence, suffering, non-self, and impurity to startle those sentient beings who are attached to the world, causing them to become weary of the world and enter the Shravaka (Disciple) path of practice. But the Buddha is not satisfied and continues to work diligently without rest. Next, they speak of emptiness, signlessness, and wishlessness, allowing those sentient beings to understand a little of the Dharma wheel spoken by the Tathagata (Thus Come One). But the Buddha is still not satisfied and continues to work diligently without rest. Next, they speak of the irreversible Dharma wheel, and then they speak of the pure Paramita (perfection) practice, which is to not see the three aspects (giver, receiver, and gift), allowing sentient beings to enter the realm of the Tathagata (Thus Come One).』 In this way, relying on various causes and conditions, relying on various natures, they enter the Buddha-dharma. Having entered the Dharma, they are called the supreme and greatest field of merit. Moreover, relying on this self-nature pure Tathagatagarbha (Buddha-nature), the verse in the sutra says:

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譬如石礦中　　真金不可見 　能清凈者見　　見佛亦如是

向說佛性有六十種凈業功德。何謂六十。所謂四種菩薩莊嚴。八種菩薩光明。十六種菩薩摩訶薩大悲。三十二種諸菩薩業。

已說佛性義。次說佛菩提。有十六種無上菩提大慈悲心。

已說佛菩提。次說諸佛如來功德。所謂十力。四無所畏。十八不共法。

已說功德。次說如來三十二種無上大業。如是七種金剛句義。彼修多羅廣說體相。如是應知。問曰。此七種句有何次第。答曰偈言。

從佛次有法　　次法復有僧 　僧次無礙性　　從性次有智 　十力等功德　　為一切眾生 　而作利益業　　有如是次第

已說一品具攝此論法義體相。次說七品具攝此論法義體相。解釋偈義應知歸敬三寶者。此明何義。所有如來教化眾生。彼諸眾生歸依于佛。尊敬如來。歸依於法。尊敬如來。歸依于僧。依於三寶。說十二偈。初明佛寶。故說四偈。◎

究竟一乘寶性論卷第一 大正藏第 31 冊 No. 1611 究竟一乘寶性論

究竟一乘寶性論卷第二

後魏中印度三藏勒那摩提譯

◎佛寶品第二

佛體無前際　　及無中間際 　亦復無後際　　寂靜自覺知 　既自覺知已　　為欲令他

【現代漢語翻譯】 現代漢語譯本 譬如在石礦中，真正的黃金是看不見的，只有能夠清凈的人才能看見，看見佛也是這樣。

前面已經說了佛性有六十種清凈的功德。什麼是六十種呢？就是四種菩薩莊嚴，八種菩薩光明，十六種菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）的大悲，三十二種諸菩薩的行業。

已經說了佛性的意義，接下來要說佛菩提（Bodhi，覺悟）。有十六種無上菩提的大慈悲心。

已經說了佛菩提，接下來要說諸佛如來的功德。就是十力，四無所畏，十八不共法。

已經說了功德，接下來要說如來的三十二種無上大業。像這樣七種金剛句義，那些修多羅（Sūtra，經）廣泛地說明了它的體相，應當這樣理解。有人問：這七種句有怎樣的次第呢？回答說，用偈頌來說：

從佛開始，其次有法，其次從法又有僧，僧之後是無礙性，從無礙性之後有智，十力等功德，爲了所有眾生，而作利益的行業，有這樣的次第。

已經說了一品具足地攝取了這部論的法義體相。接下來要說七品具足地攝取這部論的法義體相。解釋偈頌的意義，應當知道歸敬三寶（Three Jewels，佛、法、僧）的人，這說明了什麼意義呢？所有如來教化眾生，那些眾生歸依于佛，尊敬如來；歸依於法，尊敬如來；歸依于僧，依於三寶。說了十二個偈頌，最初說明佛寶，所以說了四個偈頌。

《究竟一乘寶性論》卷第一 大正藏第 31 冊 No. 1611 《究竟一乘寶性論》

《究竟一乘寶性論》卷第二

後魏中印度三藏勒那摩提譯

佛寶品第二

佛的本體沒有前際，以及沒有中間際，也沒有後際，寂靜而自覺知。已經自覺知了，爲了要令他人

【English Translation】 English version For example, in a stone mine, true gold is not visible; only those who are pure can see it. Seeing the Buddha is also like this.

It has been said that the Buddha-nature has sixty kinds of pure merits. What are the sixty kinds? They are the four kinds of Bodhisattva adornments, the eight kinds of Bodhisattva light, the sixteen kinds of great compassion of Bodhisattva-Mahāsattvas (偉大的菩薩), and the thirty-two kinds of activities of all Bodhisattvas.

Having spoken of the meaning of Buddha-nature, next I will speak of Buddha-Bodhi (覺悟). There are sixteen kinds of unsurpassed Bodhi with great compassion.

Having spoken of Buddha-Bodhi, next I will speak of the merits of all Buddhas and Tathāgatas. These are the ten powers, the four fearlessnesses, and the eighteen unshared qualities.

Having spoken of the merits, next I will speak of the thirty-two kinds of unsurpassed great deeds of the Tathāgata. Thus, these seven kinds of vajra (金剛) sentences, the Sutras (經) extensively explain their substance and characteristics; thus, it should be understood. Someone asks: What is the order of these seven kinds of sentences? The answer is given in verse:

Starting from the Buddha, next there is the Dharma, and next from the Dharma there is the Sangha. After the Sangha is unobstructed nature, and from unobstructed nature there is wisdom. The merits such as the ten powers, for the sake of all sentient beings, perform beneficial deeds; there is such an order.

It has been said that one chapter fully encompasses the substance and characteristics of the Dharma and meaning of this treatise. Next, it will be said that seven chapters fully encompass the substance and characteristics of the Dharma and meaning of this treatise. Explaining the meaning of the verses, it should be known that those who take refuge in and respect the Three Jewels (佛、法、僧), what does this explain? All Tathāgatas teach sentient beings, and those sentient beings take refuge in the Buddha, respecting the Tathāgata; take refuge in the Dharma, respecting the Tathāgata; take refuge in the Sangha, relying on the Three Jewels. Twelve verses are spoken, initially explaining the Buddha Jewel, therefore four verses are spoken.

The End of Chapter One of the Ratnagotravibhāga (究竟一乘寶性論) Taisho Tripitaka Volume 31, No. 1611 Ratnagotravibhāga (究竟一乘寶性論)

The End of Chapter Two of the Ratnagotravibhāga (究竟一乘寶性論)

Translated by Tripitaka Ratnamati from Central India of the Later Wei Dynasty

Chapter Two on the Buddha Jewel

The Buddha's essence has no prior limit, and no intermediate limit, nor does it have a posterior limit, it is tranquil and self-aware. Having become self-aware, in order to cause others

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知 　是故為彼說　　無畏常恒道 　佛能執持彼　　智慧慈悲刀 　及妙金剛杵　　割截諸苦芽 　摧碎諸見山　　覆藏顛倒意 　及一切稠林　　故我今敬禮

此偈示現何義。偈言。

無為體自然　　不依他而知 　智悲及以力　　自他利具足

此偈略明佛寶所攝八種功德。何等為八。一者無為體。二者自然。三者不依他知。四者智。五者悲。六者力。七者自利益。八者他利益。偈言。

非初非中后　　自性無為體 　及法體寂靜　　故自然應知 　唯內身自證　　故不依他知 　如是三覺知　　慈心為說道 　智悲及力等　　拔苦煩惱刺 　初三句自利　　后三句利他

此偈明何義。遠離有為。名為無為。應知又有為者。生住滅法。無彼有為。是故佛體。非初中后。故得名為無為法身。應知偈言。佛體無前際。及無中間際。亦復無後際故。又復遠離一切戲論虛妄分別。寂靜體故。名為自然。應知偈言寂靜。故不依他知者。不依他因緣證知故。不依他因緣證知者。不依他因緣生故。不依他因緣生者。自覺不依他覺故。如是依于如來無為法身相故。一切佛事無始世來。自然而行常不休息。如是希有不可思議諸佛境界。不從他聞。不從他聞者。不從師聞。自自在智無言之體而自覺知偈言自

【現代漢語翻譯】 現代漢語譯本 知 因此為他們宣說，無畏常恒之道。 佛能執持那智慧慈悲之刀，以及妙金剛杵（Vajra，一種法器），割截諸苦之芽。 摧毀諸見之山，覆蓋顛倒之意，以及一切稠密的煩惱森林，所以我現在恭敬頂禮。

這首偈頌揭示了什麼含義？偈頌說：

無為是其本體，自然存在，不依賴他者而知。 智慧、慈悲以及力量，自利利他皆具足。

這首偈頌簡要說明了佛寶所包含的八種功德。哪八種功德呢？一是無為體，二是自然，三是不依他知，四是智，五是悲，六是力，七是自利益，八是他利益。偈頌說：

非初非中非后，自性是無為之體。 以及法體寂靜，因此應知是自然。 唯有內在自身證悟，因此不依賴他者而知。 像這樣三種覺知，以慈心為人宣說道理。 智慧、慈悲以及力量等，拔除痛苦煩惱之刺。 前三句是自利，后三句是利他。

這首偈頌闡明了什麼含義？遠離有為，稱為無為。應當知道，有為是指生、住、滅的法則。佛的本體沒有那樣的有為，因此佛體不是開始、中間或結束，所以被稱為無為法身。應當知道，偈頌說，佛體沒有前際，也沒有中間際，也沒有後際。又遠離一切戲論虛妄分別，本體寂靜，所以稱為自然。應當知道，偈頌說，因為寂靜。不依他知，是不依賴他人的因緣而證知。不依賴他人的因緣而證知，是不依賴他人的因緣而生。不依賴他人的因緣而生，是自覺，不依賴他覺。像這樣，依靠如來無為法身的相，一切佛事從無始以來，自然而行，永不停止。像這樣稀有不可思議的諸佛境界，不是從他人那裡聽來的。不是從他人那裡聽來的，不是從老師那裡聽來的，是自自在的智慧，無言之體而自覺知。偈頌說，自

【English Translation】 English version Knowing this, Therefore, for them, I speak of the fearless, constant path. The Buddha can wield that wisdom and compassion knife, and the wondrous Vajra (a ritual object), to sever the sprouts of all suffering. Crushing the mountains of views, covering the deluded mind, and all the dense forests of afflictions, therefore I now respectfully prostrate.

What meaning does this verse reveal? The verse says:

Non-action is its essence, naturally existing, known without relying on others. Wisdom, compassion, and strength, complete with both self-benefit and benefiting others.

This verse briefly explains the eight merits encompassed by the Buddha Jewel. What are the eight? First, the essence of non-action; second, naturalness; third, knowing without relying on others; fourth, wisdom; fifth, compassion; sixth, strength; seventh, self-benefit; and eighth, benefiting others. The verse says:

Not beginning, not middle, not end, its nature is the essence of non-action. And the essence of Dharma is tranquility, therefore it should be known as natural. Only inwardly self-realized, therefore not known by relying on others. Like this, these three kinds of awareness, with a compassionate heart, explain the Dharma. Wisdom, compassion, and strength, etc., remove the thorns of suffering and afflictions. The first three lines are for self-benefit, the last three lines are for benefiting others.

What meaning does this verse clarify? Being apart from conditioned phenomena is called non-action. It should be known that conditioned phenomena refer to the laws of arising, abiding, and ceasing. The Buddha's essence does not have such conditioned phenomena, therefore the Buddha's essence is not beginning, middle, or end, so it is called the Dharmakaya (Dharma body) of non-action. It should be known that the verse says, the Buddha's essence has no prior limit, no middle limit, and no posterior limit. Furthermore, being apart from all playful fabrications and false discriminations, its essence is tranquility, so it is called natural. It should be known that the verse says, because of tranquility. Knowing without relying on others means knowing without relying on the conditions of others. Knowing without relying on the conditions of others means arising without relying on the conditions of others. Arising without relying on the conditions of others means self-awareness, not relying on the awareness of others. Like this, relying on the aspect of the Tathagata's (Thus Come One's) Dharmakaya of non-action, all Buddha activities, from beginningless time, naturally proceed and never cease. Like this, the rare and inconceivable realms of all Buddhas are not heard from others. Not heard from others means not heard from a teacher, but self-aware with self-existing wisdom, the essence of wordlessness. The verse says, self-

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覺知故既自覺知已。然後為他生盲眾生。令得覺知。為彼證得無為法身。說無上道。是故名為無上智悲。應知偈言既自覺知已。為欲令他知。是故為彼說無畏常恒道故無畏常恒道者。明道無畏是常是恒。以出世間不退轉法。如是次第又拔他苦煩惱根本。如來智慧慈悲及神力如是三句刀金剛杵譬喻示現。又以何者。為苦根本。略說言之。謂三有中生名色是。又何者為煩惱根本。謂身見等。虛妄邪見疑戒取等。又名色者。是彼所攝所生苦芽。應知如來智慧慈悲心等。能割彼芽。以是義故。說刀譬喻。偈言佛能執持彼智慧慈悲刀故。割截諸苦芽故。又邪見疑所攝煩惱。見道遠離。以世間智所不能知。稠林煩惱不能破壞。如世間中樹林墻等。彼相似法以如來力能破壞。彼以是故。說金剛杵喻。偈言及妙金剛杵故。摧碎諸見山覆藏顛倒意及一切稠林故。此六種句如來莊嚴智慧光明入一切佛境界經中次第顯說應知。應云何知。彼經中言。文殊師利。如來應正遍知不生不滅者。此明如來無為之相。又複次說無垢清凈琉璃地中帝釋王身映象現等。如是乃至九種譬喻。皆明如來不生不滅。又言。文殊師利。如來應正遍知。清凈法身亦復如是。不動不生。心不戲論。不分別不分別無分別。不思無思不思議。無念寂滅寂靜。不生不滅。不可見

【現代漢語翻譯】 現代漢語譯本： 因為覺知，所以已經自己覺知。然後在為其他天生盲昧的眾生，使他們能夠覺知。爲了讓他們證得無為法身（指不生不滅的真如法身），宣說無上道（指最高的佛法）。因此被稱為無上智悲（指佛的智慧和慈悲達到最高的境界）。應當知道偈語所說，已經自己覺知后，爲了使他人也能夠覺知，所以為他們宣說無畏常恒之道（指佛法真理，無所畏懼，永恒不變）。所謂無畏常恒之道，是說明佛道無所畏懼，是常住不變的。以出世間不退轉之法（指超越世俗，永不退轉的佛法）。像這樣依次拔除他人痛苦煩惱的根本。如來的智慧、慈悲以及神力，這三句用刀、金剛杵來比喻示現。 又以什麼作為痛苦的根本？簡略地說，就是三有（指欲有、色有、無色有）中的生、名色（指五蘊，即色、受、想、行、識）。又以什麼作為煩惱的根本？就是身見（執著于自身為實有）等虛妄邪見、懷疑、戒禁取見（錯誤地執著于某種戒律或修行方式）、等等。而名色，是彼等所攝受、所生的痛苦之芽。應當知道如來的智慧、慈悲心等，能夠割斷這些苦芽。因為這個緣故，用刀來比喻。偈語說，佛能夠執持那智慧慈悲之刀，割截各種痛苦之芽。 又邪見、懷疑所攝受的煩惱，通過見道（指證悟真理的道路）才能遠離。以世間智慧所不能知，稠密的煩惱不能破壞。如同世間中的樹林、墻壁等。那些相似的法，以如來的力量能夠破壞。因此，用金剛杵來比喻。偈語說，以及用妙金剛杵，摧毀各種見解之山，覆蓋顛倒之意，以及一切稠密的煩惱。這六種句子，在如來莊嚴智慧光明入一切佛境界經中依次顯說，應當知道。應當如何知道？那部經中說，文殊師利（菩薩名），如來應正遍知（佛的十號之一，指如實、正確、普遍地知曉一切法）不生不滅（指佛的法身不生不滅），這是說明如來無為之相（指不造作，自然而然的境界）。又再次說，在無垢清凈的琉璃地中，帝釋王（佛教護法神）的身影顯現等等，像這樣乃至九種譬喻，都說明如來不生不滅。又說，文殊師利，如來應正遍知，清凈法身（指佛的清凈的法性之身）也是這樣，不動不生，心不戲論（指心不妄動，不作無意義的言論），不分別，不分別無分別，不思，無思，不可思議，無念寂滅寂靜，不生不滅，不可見。

【English Translation】 English version: Because of awareness, one is already self-aware. Then, for other beings born blind, enable them to become aware. In order for them to attain the unconditioned Dharmakaya (referring to the non-arising, non-ceasing true nature of reality), proclaim the unsurpassed path (referring to the highest Buddha-dharma). Therefore, it is called unsurpassed wisdom and compassion (referring to the Buddha's wisdom and compassion reaching the highest state). It should be known that the verse says, having already become self-aware, in order to enable others to become aware, therefore, proclaim to them the fearless, constant path (referring to the truth of the Buddha-dharma, which is fearless and eternally unchanging). The so-called fearless, constant path is to explain that the Buddha-path is fearless, constant, and unchanging. With the transcendental, non-retrogressing Dharma (referring to the Buddha-dharma that transcends the mundane and never regresses). In this way, sequentially uproot the root of others' suffering and afflictions. The Tathagata's (another name for Buddha) wisdom, compassion, and divine power, these three phrases are shown through the metaphors of a knife and a vajra (a ritual weapon symbolizing indestructibility). Furthermore, what is taken as the root of suffering? Briefly speaking, it is birth and name-and-form (referring to the five aggregates, namely form, feeling, perception, mental formations, and consciousness) within the three realms of existence (referring to the desire realm, form realm, and formless realm). Furthermore, what is taken as the root of afflictions? It is the false and deluded views such as self-view (attachment to oneself as real), doubt, adherence to rites and rituals (erroneously clinging to certain precepts or practices), and so on. And name-and-form are the sprouts of suffering that are encompassed and produced by them. It should be known that the Tathagata's wisdom, compassionate heart, etc., can sever these sprouts of suffering. For this reason, the metaphor of a knife is used. The verse says that the Buddha is able to wield that knife of wisdom and compassion, severing all kinds of sprouts of suffering. Furthermore, the afflictions encompassed by wrong views and doubt can only be distanced through the path of seeing (referring to the path of realizing the truth). They cannot be known by worldly wisdom, and dense afflictions cannot be destroyed. Like forests, walls, etc., in the world. Those similar dharmas can be destroyed by the power of the Tathagata. Therefore, the metaphor of a vajra is used. The verse says, and with the wonderful vajra, crushing the mountains of various views, covering the inverted mind, and all dense afflictions. These six sentences are sequentially revealed in the Sutra of the Tathagata's Adornment of Wisdom and Light Entering the Realm of All Buddhas, it should be known. How should it be known? That sutra says, Manjushri (name of a Bodhisattva), the Tathagata, Arhat, Samyak-sambuddha (one of the ten titles of the Buddha, referring to truly, correctly, and universally knowing all dharmas) is non-arising and non-ceasing (referring to the Buddha's Dharmakaya being non-arising and non-ceasing), this is to explain the unconditioned aspect of the Tathagata (referring to the state of non-contrivance, naturalness). And again, it says that in the stainless, pure, crystal-like land, the image of the King of the Devas, Indra (a Buddhist protector deity), appears, and so on, up to nine metaphors, all explaining that the Tathagata is non-arising and non-ceasing. And it says, Manjushri, the Tathagata, Arhat, Samyak-sambuddha, the pure Dharmakaya (referring to the Buddha's pure Dharma-nature body) is also like this, unmoving and non-arising, the mind does not engage in conceptual proliferation (referring to the mind not being deluded, not making meaningless statements), not discriminating, not discriminating non-discrimination, not thinking, non-thinking, inconceivable, without thought, tranquil and silent, non-arising and non-ceasing, invisible.

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不可聞。不可嗅不可嘗。不可觸無諸相。不可覺不可知。如是等句。皆說寂靜差別之相。此明何義。明佛一切所作事中。遠離一切戲論分別。寂靜自然。次說余殘修多羅。彼中說言。如實覺知一切法門者。此明如來不依他故證大菩提。又複次說如來菩提有十六種。是故經言。文殊師利。如來如是如實覺知一切諸法。觀察一切眾生法性不凈有垢有點奮迅。于諸眾生大悲現前。此明如來無上智悲。應知文殊師利。如來如是如實覺知一切法者。如向前說。無體為體。如實覺知者。如實無分別佛智知故。觀察一切眾生法性者。乃至邪聚眾生。如我身中法性法體法界如來藏等。彼諸眾生亦復如是無有差別。如來智眼了了知故。不凈者以諸凡夫煩惱障故。有垢者以諸聲聞辟支佛等有智障故。有點者以諸菩薩摩訶薩等依彼二種習氣障故。奮迅者能如實知種種眾生可化方便。入彼眾生可化方便種種門故。大悲者成大菩提得於一切眾生平等大慈悲心。為欲令彼一切眾生如佛證智。如是覺知證大菩提故。次於一切眾生平等轉大法輪常不休息。如是三句能作他利益故名為力。應知又此六句次第。初三種句謂無為等功德。如來法身相應示現自利益。餘三種句所謂智等示現他利益。又復有義。以有智慧故證得第一寂靜法身。是故名為自利益。又依

【現代漢語翻譯】 現代漢語譯本 不可聞，不可嗅，不可嘗，不可觸，沒有各種表象，不可覺察，不可知曉。像這樣的語句，都是在描述寂靜狀態的不同方面。這說明了什麼意義呢？說明佛陀一切所作所為，都遠離一切戲論和分別，寂靜而自然。接下來談到其餘的修多羅（Sutra，經），其中說到，『如實覺知一切法門』，這說明如來（Tathagata，佛的稱號）不依賴於其他而證得大菩提（Mahabodhi，無上智慧）。又進一步說，如來的菩提有十六種。所以經中說：『文殊師利（Manjushri，菩薩名），如來就是這樣如實覺知一切諸法，觀察一切眾生法性，不凈、有垢、有點、奮迅，對於諸眾生大悲現前。』這說明如來無上的智慧和慈悲。應當知道，文殊師利，如來這樣如實覺知一切法，就像前面所說，以無體為體。『如實覺知』，是因為以如實無分別的佛智來知曉的緣故。『觀察一切眾生法性』，乃至邪聚眾生，就像我身中的法性、法體、法界、如來藏（Tathagatagarbha，如來藏）等，那些眾生也同樣如此，沒有差別，如來的智慧之眼清楚地知道。『不凈』，是因為諸凡夫有煩惱障的緣故。『有垢』，是因為諸聲聞（Sravaka，聲聞）辟支佛（Pratyekabuddha，緣覺）等有智障的緣故。『有點』，是因為諸菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）等依賴於那兩種習氣障的緣故。『奮迅』，是能夠如實地知道種種眾生可以被教化的方便，進入那些眾生可以被教化的種種方便之門。『大悲』，是成就大菩提，得到對於一切眾生平等的大慈悲心，爲了讓那些一切眾生像佛一樣證得智慧，這樣覺知而證得大菩提的緣故。接下來對於一切眾生平等地轉大法輪，常常不休息。這三句話能夠利益他人，所以稱為力。應當知道，這六句話的次第，最初三種句子是指無為等功德，如來法身（Dharmakaya，法身）相應地示現自利益。其餘三種句子是指智慧等，示現他利益。又有一種意義，因為有智慧的緣故，證得第一寂靜法身，所以稱為自利益。又依據

【English Translation】 English version Unhearable, unscentable, untastable, untouchable, without any appearances, imperceptible, unknowable. Such phrases describe different aspects of the state of quiescence. What meaning does this clarify? It clarifies that in all the Buddha's (Buddha) actions, he is far from all playful debates and discriminations, being quiescent and natural. Next, regarding the remaining Sutras (Sutra), it is said, 'Truly knowing all Dharma-gates (Dharma-gates),' which clarifies that the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) attains Great Bodhi (Mahabodhi, supreme wisdom) without relying on others. Furthermore, it is said that the Bodhi of the Tathagata has sixteen aspects. Therefore, the Sutra says: 'Manjushri (Manjushri, a Bodhisattva), the Tathagata thus truly knows all Dharmas, observes the Dharma-nature of all beings, impure, with defilements, with spots, vigorous, with great compassion manifested towards all beings.' This clarifies the Tathagata's supreme wisdom and compassion. It should be known, Manjushri, that the Tathagata thus truly knows all Dharmas, as mentioned before, taking non-entity as entity. 'Truly knowing' is because of knowing with the truly non-discriminating Buddha-wisdom. 'Observing the Dharma-nature of all beings,' even evil-destined beings, like the Dharma-nature, Dharma-essence, Dharma-realm, Tathagatagarbha (Tathagatagarbha, 'Womb of the Tathagata') etc. within my own body, those beings are also the same, without any difference, as the Buddha's wisdom-eye clearly knows. 'Impure' is because all ordinary beings have the hindrance of afflictions. 'With defilements' is because all Sravakas (Sravaka, 'Hearers'), Pratyekabuddhas (Pratyekabuddha, 'Solitary Buddhas') etc. have the hindrance of wisdom. 'With spots' is because all Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, great Bodhisattvas) etc. rely on those two kinds of habitual hindrances. 'Vigorous' is being able to truly know the expedient means by which various beings can be transformed, entering into the various gates of expedient means by which those beings can be transformed. 'Great compassion' is accomplishing Great Bodhi, attaining equal great loving-kindness and compassion towards all beings, in order to enable all those beings to attain wisdom like the Buddha, thus knowing and attaining Great Bodhi. Next, constantly and tirelessly turning the Great Dharma-wheel equally for all beings. These three phrases are called 'power' because they can benefit others. It should be known that the order of these six phrases is that the first three phrases refer to the merits of non-action etc., with the Tathagata's Dharmakaya (Dharmakaya, 'Dharma Body') correspondingly manifesting self-benefit. The remaining three phrases refer to wisdom etc., manifesting benefit to others. There is also another meaning: because of having wisdom, one attains the first quiescent Dharmakaya, therefore it is called self-benefit. Furthermore, based on

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慈悲力等二句轉大法輪示現他利益。已說佛寶。次明法寶。

究竟一乘寶性論法寶品第三

論曰。依彼佛寶有真法寶。以是義故次佛寶后示現法寶。依彼法寶故說四偈。

非有亦非無　　亦復非有無 　亦非即于彼　　亦復不離彼 　不可得思量　　非聞慧境界 　出離言語道　　內心知清涼 　彼真妙法日　　清凈無塵垢 　大智慧光明　　普照諸世間 　能破諸曀障　　覺觀貪瞋癡 　一切煩惱等　　故我今敬禮

此偈示現何義。偈言。

不思議不二　　無分凈現對 　依何得何法　　離法二諦相

此偈略明法寶所攝八種功德。何等為八。一者不可思議。二者不二。三者無分別。四者凈。五者顯現。六者對治。七者離果。八者離因。離者偈言。

滅諦道諦等　　二諦攝取離 　彼各三功德　　次第說應知

此偈明何義。前六功德中初三種功德不思議不二及無分別等。示現彼滅諦攝取離煩惱。應知余殘有三句。凈顯現對治。示現彼道諦攝取斷煩惱因。應知又證法所有離名為滅諦。以何等法修行斷煩惱名為道諦。以此二諦合為凈法。以二諦相名為離法。應知偈言。

不思量無言　　智者內智知 　以如是義故　　不可得思議 　清涼不二法　　及無分別法 　凈顯現

【現代漢語翻譯】 現代漢語譯本： 以慈悲的力量等語，轉動偉大的法輪，示現利益眾生。以上已經說明了佛寶。接下來闡明法寶。

究竟一乘寶性論 法寶品 第三

論曰：依靠佛寶，才有真實的法寶。因為這個緣故，在佛寶之後示現法寶。依靠法寶，所以宣說以下四句偈頌：

『非有亦非無，亦復非有無，亦非即于彼，亦復不離彼，不可得思量，非聞慧境界，出離言語道，內心知清涼，彼真妙法日，清凈無塵垢，大智慧光明，普照諸世間，能破諸曀障，覺觀貪瞋癡，一切煩惱等，故我今敬禮。』

這首偈頌示現了什麼意義？偈頌說：

『不思議不二，無分凈現對，依何得何法，離法二諦相。』

這首偈頌簡略地說明了法寶所包含的八種功德。哪八種呢？一是不可思議，二是不二，三是無分別，四是清凈，五是顯現，六是對治，七是離果，八是離因。關於『離』，偈頌說：

『滅諦道諦等，二諦攝取離，彼各三功德，次第說應知。』

這首偈頌闡明了什麼意義？前六種功德中，最初的三種功德，即不可思議、不二以及無分別等，示現了滅諦（Nirvana Satya）攝取遠離煩惱。應該知道其餘剩下的三句，即清凈、顯現、對治，示現了道諦（Marga Satya）攝取斷除煩惱之因。又，證得法的『所有離』，名為滅諦。以何種法修行斷除煩惱，名為道諦。以這二諦合為清凈之法。以二諦之相，名為離法。應該知道偈頌說：

『不思量無言，智者內智知，以如是義故，不可得思議，清涼不二法，及無分別法，凈顯現』

【English Translation】 English version: With compassionate power and so on, turning the great Dharma wheel, demonstrating benefits for others. The Buddha Jewel has been discussed. Next, the Dharma Jewel is explained.

Ratnagotravibhāga (Uttaratantra Shastra) - Chapter 3: The Dharma Jewel

Treatise says: Relying on the Buddha Jewel, there is the true Dharma Jewel. For this reason, after the Buddha Jewel, the Dharma Jewel is demonstrated. Relying on the Dharma Jewel, therefore these four verses are spoken:

'Neither existent nor nonexistent, nor both existent and nonexistent, neither identical to that, nor separate from that, beyond thought, not the realm of learning and wisdom, transcending the path of language, inwardly known as cool and clear, that true and wonderful Dharma sun, pure and without dust, great wisdom and light, universally illuminating all worlds, able to break all obscurations, perceptions, views, greed, hatred, delusion, all afflictions and so on, therefore I now pay homage.'

What meaning does this verse demonstrate? The verse says:

'Inconceivable, non-dual, without distinctions, pure, manifest, antidotal, apart from result, apart from cause, based on what, attaining what Dharma, apart from the characteristics of the two truths.'

This verse briefly explains the eight qualities encompassed by the Dharma Jewel. What are the eight? First, inconceivable; second, non-dual; third, without distinctions; fourth, pure; fifth, manifest; sixth, antidotal; seventh, apart from result; eighth, apart from cause. Regarding 'apart', the verse says:

'The cessation truth (Nirvana Satya), the path truth (Marga Satya), and so on, are apart from being grasped by the two truths; each of these has three qualities, which should be known as explained in sequence.'

What meaning does this verse clarify? Among the first six qualities, the first three qualities—inconceivable, non-dual, and without distinctions—demonstrate that the cessation truth (Nirvana Satya) is apart from being grasped by afflictions. It should be known that the remaining three phrases—pure, manifest, and antidotal—demonstrate that the path truth (Marga Satya) is apart from grasping the cause of afflictions. Furthermore, the 'all-gone-ness' of the Dharma that is attained is called the cessation truth. By what Dharma does one practice to cut off afflictions, which is called the path truth. These two truths together are the pure Dharma. The characteristics of the two truths are called being apart from the Dharma. It should be known that the verse says:

'Beyond thought, beyond words, known by the inner wisdom of the wise, for this reason, it is inconceivable, the cool and clear non-dual Dharma, and the Dharma without distinctions, pure, manifest.'

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對治　　三句猶如日

此偈明何義。略明滅諦有三種法。以是義故不可思議。應知以何義故不可思議。有四義故。何等為四。一者為無。二者為有。三者為有無。四者為二。偈言非有亦非無。亦復非有無。亦非即于彼。亦復不離彼故。滅諦有三種法。應知者。此明何義。滅諦非可知。有三種法。何等為三。一者非思量境界故。偈言不可得思量。非聞慧境界故。二者遠離一切聲響名字章句言語相貌故。偈言出離言語道故。三者聖人內證法故。偈言內心知故。又滅諦云何不二法者。及云何無分別者。如不增不減經中如來說言。舍利弗如來法身清涼。以不二法故。以無分別法故。偈言清涼故。何者是二而說不二所言二者。謂業煩惱。言分別者。所謂集起業煩惱因及邪念等。以知彼自性本來寂滅不二無二行。知苦本來不生。是名苦滅諦。非滅法故名苦滅諦。是故經言。文殊師利。何等法中無心意意識行。彼法中無分別。以無分別故不起邪念。以有正念故不起無明。以不起無明故。即不起十二有支。以不起十二有支故。即名無生。是故聖者勝鬘經言。世尊。非滅法故名苦滅諦。世尊。所言苦滅者。名無始無作無起無盡離盡。常恒清涼不變自性清凈。離一切煩惱藏所纏。世尊過於恒沙。不離不脫不異不思議佛法畢竟成就。說

【現代漢語翻譯】 現代漢語譯本 對治三句猶如日

此偈說明什麼含義？ 簡要說明滅諦有三種法。因為這個緣故，它是不可思議的。應該知道因為什麼緣故它是不可思議的？ 因為有四種原因。哪四種呢？ 一者為無，二者為有，三者為有無，四者為二。偈語說：『非有亦非無，亦復非有無，亦非即于彼，亦復不離彼』。因此，滅諦有三種法。

『應知』說明什麼含義？ 滅諦不是可以被知曉的，有三種法。哪三種呢？ 一者，不是思量境界的緣故。偈語說：『不可得思量，非聞慧境界故』。二者，遠離一切聲響名字章句言語相貌的緣故。偈語說：『出離言語道故』。三者，是聖人內心證悟的法的緣故。偈語說：『內心知故』。

又，滅諦如何是不二法呢？以及如何是無分別的呢？ 如《不增不減經》中如來說：『舍利弗（Sariputra），如來法身清涼，以不二法故，以無分別法故。』 偈語說：『清涼故』。什麼是二而說不二呢？所說的『二』，指的是業和煩惱。所說的『分別』，指的是集起業煩惱的因以及邪念等。因為知道它們的自性本來寂滅，不二無二的行，知道苦本來不生，這叫做苦滅諦。不是滅法，所以叫做苦滅諦。

所以經中說：『文殊師利（Manjusri），什麼法中沒有心意意識行，那個法中就沒有分別。因為沒有分別，所以不起邪念。因為有正念，所以不起無明（Avidya）。因為不起無明，就不起十二有支。因為不起十二有支，就叫做無生。』

所以聖者《勝鬘經》說：『世尊（Bhagavan），不是滅法，所以叫做苦滅諦。世尊，所說的苦滅，叫做無始無作無起無盡離盡，常恒清涼不變自性清凈，遠離一切煩惱藏所纏。世尊，過於恒河沙數，不離不脫不異不思議佛法畢竟成就。』說。

【English Translation】 English version Antidote: Three Verses Like the Sun

What meaning does this verse illuminate? It briefly explains that Nirvana-dhatu (滅諦) has three kinds of dharmas (法). Because of this reason, it is inconceivable. One should know, for what reason is it inconceivable? Because there are four reasons. What are the four? First, it is non-being (無). Second, it is being (有). Third, it is both being and non-being (有無). Fourth, it is duality (二). The verse says: 'It is neither being nor non-being, nor is it both being and non-being, nor is it identical to that, nor is it separate from that.' Therefore, Nirvana-dhatu has three kinds of dharmas.

What does 'should know' illuminate? Nirvana-dhatu is not knowable, and it has three kinds of dharmas. What are the three? First, it is not the realm of thought. The verse says: 'Unattainable by thought, not the realm of wisdom from hearing.' Second, it is far from all sounds, names, phrases, words, appearances. The verse says: 'Freed from the path of language.' Third, it is the dharma realized internally by sages. The verse says: 'Known internally.'

Furthermore, how is Nirvana-dhatu a non-dual dharma? And how is it without discrimination? As the Tathagata (如來) says in the Unincreasing and Undiminishing Sutra: 'Sariputra (舍利弗), the Dharmakaya (法身) of the Tathagata is cool and clear, because of the non-dual dharma, because of the non-discriminating dharma.' The verse says: 'Cool and clear.' What is duality that is spoken of as non-duality? The 'duality' refers to karma (業) and afflictions (煩惱). 'Discrimination' refers to the causes that accumulate karma and afflictions, as well as wrong thoughts and so on. Because one knows their self-nature is originally quiescent, non-dual and without duality, and knows that suffering (苦) originally does not arise, this is called the cessation of suffering, Nirvana-dhatu. It is not a dharma of cessation, therefore it is called the cessation of suffering, Nirvana-dhatu.

Therefore, the sutra says: 'Manjusri (文殊師利), in what dharma are there no activities of mind, intention, consciousness? In that dharma, there is no discrimination. Because there is no discrimination, wrong thoughts do not arise. Because there is right mindfulness, ignorance (Avidya, 無明) does not arise. Because ignorance does not arise, the twelve links of dependent origination do not arise. Because the twelve links of dependent origination do not arise, it is called non-arising.'

Therefore, the sage Srimālādevi Sutra says: 'Bhagavan (世尊), it is not a dharma of cessation, therefore it is called the cessation of suffering, Nirvana-dhatu. Bhagavan, what is called the cessation of suffering is called without beginning, without creation, without arising, without end, liberation from end, constant, eternal, cool, unchanging, self-nature pure, free from the entanglement of all affliction-stores. Bhagavan, surpassing sands of the Ganges, not separate, not detached, not different, inconceivable, the Buddha-dharma is ultimately accomplished.' Said.

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如來法身。世尊。如是如來法身不離煩惱藏所纏。名如來藏。如是等勝鬘經中廣說滅諦應知。又以何因得此滅諦如來法身。謂于見道及修道中無分別智三種日。相似相對法應知。偈言。彼真妙法日故。何等為三。一者日輪清凈相似相對法。以遠離一切煩惱垢故。偈言清凈無塵垢故。二者顯現一切色像相似相對法。以一切種一切智慧照知故。偈言大智慧光明故。三者對治闇相似相對法。以起一切種智對治法故。偈言普照諸世間故。又以何者是所治法。所謂依取不實事相。虛妄分別念。生貪瞋癡結使煩惱。此明何義。愚癡凡夫依結使煩惱。取不實事相。念故起于貪心。依瞋恚故起于瞋心。依于無明虛妄念故起于癡心。又復依彼貪瞋癡等虛妄分別。取不實事相。念起邪念心。依邪念心起于結使。依于結使起貪瞋癡。以是義故。身口意等造作貪業瞋業癡業。依此業故。復有生生不斷不絕。如是一切愚癡凡夫。依結使煩惱集起邪念。依邪念故起諸煩惱。依煩惱故起一切業。依業起生。如是此一切種諸煩惱染業染生染。愚癡凡夫不如實知。不如實見一實性界。如彼如實性。觀察如實性而不取相。以不取相故。能見實性。如是實性諸佛如來平等證知。又不見如是虛妄法相。如實知見。如實有法真如法界。以見第一義諦故。如是二法不

【現代漢語翻譯】 現代漢語譯本 如來的法身。世尊，像這樣的如來法身，不離開被煩惱所纏繞的煩惱藏，名為如來藏。像這樣等等，《勝鬘經》中廣泛地闡述了滅諦，應當瞭解。又因為什麼原因能夠獲得這滅諦如來法身呢？因為在見道和修道中，無分別智的三種『日』，相似相對的法應當瞭解。偈語說：『因為那真實美妙的日。』 哪三種呢？第一種是日輪清凈相似相對法，因為它遠離一切煩惱垢染。偈語說：『清凈沒有塵垢。』第二種是顯現一切色像相似相對法，因為它以一切種類的一切智慧照亮和知曉。偈語說：『大智慧光明。』第三種是對治黑暗相似相對法，因為它生起一切種智對治法。偈語說：『普遍照耀各個世間。』 又以什麼作為所要對治的法呢？就是依取不真實的事物表象，虛妄分別的念頭，產生貪、嗔、癡等結使煩惱。這說明什麼道理呢？愚癡的凡夫依靠結使煩惱，取不真實的事物表象，因爲念頭的緣故而生起貪心；依靠嗔恚的緣故而生起嗔心；依靠無明的虛妄念頭的緣故而生起癡心。又依靠那些貪、嗔、癡等虛妄分別，取不真實的事物表象，念頭生起邪念心；依靠邪念心生起結使；依靠結使生起貪、嗔、癡。因為這個緣故，身、口、意等造作貪業、嗔業、癡業。依靠這些業的緣故，又有生生世世不斷絕。像這樣一切愚癡的凡夫，依靠結使煩惱聚集生起邪念，依靠邪念的緣故生起各種煩惱，依靠煩惱的緣故生起一切業，依靠業生起生命。像這樣，這一切種類的各種煩惱染污、業染污、生命染污，愚癡的凡夫不能如實地知曉，不能如實地見到一實性界，如同那如實性，觀察如實性而不執取表象，因為不執取表象的緣故，能夠見到實性。像這樣，實性被諸佛如來平等地證知。又不見到像這樣的虛妄法相，如實地知見，如實地存在真如法界。因為見到第一義諦的緣故，像這樣兩種法不...

【English Translation】 English version The Dharma-body of the Tathagata (Thus Come One). World Honored One, such a Dharma-body of the Tathagata, not apart from the store of afflictions (kleshas) that is entwined by afflictions, is named the Tathagatagarbha (Tathagata-embryo/womb). Such as these, the Shrimala Sutra extensively explains the cessation of suffering (Nirodha Satya), which should be understood. And by what cause is this Dharma-body of the Tathagata, which is the cessation of suffering, obtained? It is said that in the path of seeing (darshana-marga) and the path of cultivation (bhavana-marga), the three 『suns』 of non-discriminating wisdom (nirvikalpa-jnana), the similar and relative dharmas should be understood. The verse says: 『Because of that true and wonderful sun of Dharma.』 What are the three? The first is the similar and relative dharma of the pure sun-wheel, because it is far from all defilements of afflictions. The verse says: 『Pure, without dust or defilement.』 The second is the similar and relative dharma of manifesting all forms and appearances, because it illuminates and knows with all kinds of all intelligence. The verse says: 『Great wisdom and light.』 The third is the similar and relative dharma of counteracting darkness, because it arises with all-knowing wisdom to counteract the dharma. The verse says: 『Universally illuminating all worlds.』 And what is the dharma to be counteracted? It is the reliance on taking unreal appearances of things, the thoughts of false discriminations, giving rise to afflictions such as greed, hatred, and delusion (ignorance). What does this explain? Foolish ordinary beings rely on the afflictions of the bonds, taking unreal appearances of things, and because of thoughts, they give rise to greed; relying on anger, they give rise to hatred; relying on the false thoughts of ignorance, they give rise to delusion. And again, relying on those false discriminations such as greed, hatred, and delusion, taking unreal appearances of things, thoughts give rise to wrong thoughts; relying on wrong thoughts, they give rise to the bonds; relying on the bonds, they give rise to greed, hatred, and delusion. Because of this reason, body, speech, and mind create karmas of greed, karmas of hatred, and karmas of delusion. Relying on these karmas, there is rebirth after rebirth, without ceasing or ending. Like this, all foolish ordinary beings, relying on the afflictions of the bonds, gather and arise wrong thoughts; relying on wrong thoughts, they give rise to various afflictions; relying on afflictions, they give rise to all karmas; relying on karma, life arises. Like this, all these kinds of various afflictions' defilement, karma's defilement, and life's defilement, foolish ordinary beings do not truly know, do not truly see the one reality realm. Like that reality, observing reality without grasping at appearances, because of not grasping at appearances, they are able to see reality. Like this, reality is equally known by all Buddhas and Tathagatas. And not seeing such false appearances of dharmas, truly knowing and seeing, truly there exists the Suchness Dharma-realm (Tathata-dharmadhatu). Because of seeing the ultimate truth (Paramartha Satya), like this, the two dharmas do not...

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增不減。是故名為平等證智。是名一切種智。所治障法應如是知。以起真如智對治法故。彼所治法畢竟不復生起現前。偈言能破諸曀障覺觀貪瞋癡一切煩惱等故。又此得滅諦如來法身。因於見道中及修道中無分別智。廣說如摩訶般若波羅蜜等。修多羅中言。須菩提。真如如來真如平等無差別。如是等應知。已說法寶。次說僧寶。

究竟一乘寶性論僧寶品第四

論曰。依大乘法寶。有不退轉菩薩僧寶。以是義故。次法寶后示現僧寶。依彼僧寶故。說四偈。

正覺正知者　　見一切眾生 　清凈無有我　　寂靜真實際 　以能知于彼　　自性清凈心 　見煩惱無實　　故離諸煩惱 　無障凈智者　　如實見眾生 　自性清凈性　　佛法僧境界 　無閡凈智眼　　見諸眾生性 　遍無量境界　　故我今敬禮

此偈示現何義。偈言。

如實知內身　　以智見清凈 　故名無上僧　　諸佛如來說

此偈明何義。偈言。

如實見眾生　　寂靜真法身 　以見性本凈　　煩惱本來無

此偈明何義。以如實見本際。以來我空法空應知。偈言正覺正知者。見一切眾生清凈無有我。寂靜真實際故。又彼如實知無始世來本際寂靜無我無法。非滅煩惱證時始有。此明何義。此見自性清凈法身。略說

【現代漢語翻譯】 現代漢語譯本 增不減，所以稱為平等證智（Samata-jñana，平等性智）。這就是一切種智（Sarvakarajnata，一切種智）。應該這樣理解所要對治的障礙之法，因為生起真如智（Tathata-jñana，如實智）來對治這些法，所以那些被對治的法畢竟不再生起顯現。偈頌說，因為它能破除各種曀障（覆蓋），覺觀（分別），貪瞋癡（貪慾、嗔恨、愚癡）等一切煩惱。此外，獲得滅諦（Nirodha-satya，滅諦）的如來法身（Tathagata-dharmakaya，如來法身），是由於在見道（Darshana-marga，見道）和修道（Bhavana-marga，修道）中獲得的無分別智（Nirvikalpa-jñana，無分別智）。詳細的解釋就像《摩訶般若波羅蜜》（Mahaprajnaparamita，大般若波羅蜜多）等修多羅（Sutra，經）中所說的那樣。須菩提（Subhuti，須菩提），真如如來（Tathagata-tathata，如來真如）的真如是平等無差別的。應該這樣理解。以上是關於法寶（Dharma-ratna，法寶）的闡述，接下來闡述僧寶（Sangha-ratna，僧寶）。

《究竟一乘寶性論》僧寶品第四

論曰：依靠大乘法寶，有不退轉的菩薩僧寶。因為這個緣故，在法寶之後示現僧寶。依靠這些僧寶，所以說了四句偈。

正覺正知者，見一切眾生，清凈無有我，寂靜真實際。 以能知于彼，自性清凈心，見煩惱無實，故離諸煩惱。 無障凈智者，如實見眾生，自性清凈性，佛法僧境界。 無閡凈智眼，見諸眾生性，遍無量境界，故我今敬禮。

這四句偈示現了什麼意義？偈頌說：

如實知內身，以智見清凈，故名無上僧，諸佛如來說。

這句偈說明了什麼意義？偈頌說：

如實見眾生，寂靜真法身，以見性本凈，煩惱本來無。

這句偈說明了什麼意義？因為如實地見到本際（Bhutakoti，實際），所以應該理解我空（Atma-shunyata，我空）和法空（Dharma-shunyata，法空）。偈頌說：正覺正知者，見一切眾生清凈無有我，寂靜真實際。此外，他們如實地知道從無始以來，本際就是寂靜無我無法的，而不是在滅除煩惱證悟時才開始有的。這說明了什麼意義？這說明了見到自性清凈的法身。簡略地說。

【English Translation】 English version It neither increases nor decreases. Therefore, it is called Equality-Knowing Wisdom (Samata-jñana). This is called All-Knowing Wisdom (Sarvakarajnata). The obstructing dharmas to be treated should be understood in this way, because the Wisdom of Suchness (Tathata-jñana) arises to counteract these dharmas, those treated dharmas will definitely not arise and manifest again. The verse says that it can break all obscurations, discriminations, greed, hatred, ignorance, and all afflictions. Furthermore, the Dharma-body of the Tathagata (Tathagata-dharmakaya) that attains cessation is due to the non-discriminating wisdom (Nirvikalpa-jñana) obtained in the Path of Seeing (Darshana-marga) and the Path of Cultivation (Bhavana-marga). Detailed explanations are found in sutras (Sutra) such as the Mahaprajnaparamita (Mahaprajnaparamita). Subhuti (Subhuti), the Suchness of the Tathagata (Tathagata-tathata) is equal and without difference. This should be understood. The Dharma Jewel (Dharma-ratna) has been explained. Next, the Sangha Jewel (Sangha-ratna) will be explained.

Ratnagotravibhāga Chapter Four: The Sangha Jewel

The Treatise says: Relying on the Mahayana Dharma Jewel, there is the Sangha Jewel of non-retrogressing Bodhisattvas. For this reason, the Sangha Jewel is shown after the Dharma Jewel. Relying on these Sangha Jewels, four verses are spoken.

Those who are rightly awakened and rightly know, see all beings, pure, without self, tranquil, the true reality. Because they can know that, the self-nature pure mind, seeing afflictions as unreal, therefore they are free from all afflictions. Those with unobstructed pure wisdom, truly see beings, the self-nature pure nature, the realm of Buddha, Dharma, and Sangha. With unobstructed pure wisdom eyes, seeing the nature of all beings, pervading immeasurable realms, therefore I now pay homage.

What meaning do these verses show? The verse says:

Truly knowing the inner body, seeing purity with wisdom, therefore it is called the unsurpassed Sangha, as the Buddhas say.

What meaning does this verse explain? The verse says:

Truly seeing beings, the tranquil true Dharma-body, seeing the nature as originally pure, afflictions are originally non-existent.

What meaning does this verse explain? Because of truly seeing the ultimate reality (Bhutakoti), the emptiness of self (Atma-shunyata) and the emptiness of dharmas (Dharma-shunyata) should be understood. The verse says: Those who are rightly awakened and rightly know, see all beings as pure, without self, tranquil, the true reality. Furthermore, they truly know that from beginningless time, the ultimate reality has been tranquil, without self, without dharmas, not something that begins to exist when afflictions are extinguished and enlightenment is attained. What meaning does this explain? This explains seeing the Dharma-body of self-nature purity. Briefly speaking.

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有二種法。何等為二。一者見性本來自性清凈。二者見諸煩惱本來寂滅。偈言以能知于彼自性清凈心見煩惱無實故離諸煩惱故。又自性清凈心本來清凈。又本來常為煩惱所染。此二種法于彼無漏真如。法界中善心不善心俱。更無第三心。如是義者難可覺知。是故聖者勝鬘經言。世尊。剎尼迦善心。非煩惱所染剎尼迦不善心。亦非煩惱所染。煩惱不觸心。心不觸煩惱。云何不觸法而能得染心。世尊。然有煩惱有煩惱染心。自性清凈心而有染者。難可了知。如是等聖者勝鬘經中廣說。自性清凈心及煩惱所染應知。又有二種修行。謂如實修行。及遍修行。難證知義。如實修行者。謂見眾生自性清凈佛性境界故。偈言無障凈智者如實見眾生自性清凈性佛法身境界故。遍修行者。謂遍十地一切境界故。見一切眾生有一切智故。又遍一切境界者。以遍一切境界。依出世間慧。見一切眾生乃至畜生有如來藏應知。彼見一切眾生有真如佛性。初地菩薩摩訶薩以遍證一切真如法界故。偈言無閡凈智眼見諸眾生性遍無量境界故。如是內身自覺知。彼無漏法界無障無閡。依於二法。一者如實修行。二者遍修行。此明何義。謂出世間如實內證真如法智。不共二乘凡夫人等應知。此明何義。菩薩摩訶薩出世間清凈證智。略說有二種。勝聲聞辟支佛

【現代漢語翻譯】 現代漢語譯本： 有兩種法。什麼是兩種法？一是了見自性本來就是自性清凈的；二是了見諸種煩惱本來就是寂滅的。用偈語來說，就是因為能夠知曉那自性清凈的心，見到煩惱沒有實體，所以遠離諸種煩惱。而且自性清凈心本來就是清凈的，但又本來常常被煩惱所染。這兩種法在無漏真如（無任何缺陷的真如實性）的法界中，善心和不善心都存在，除此之外沒有第三種心。這樣的意義難以覺察。所以聖者《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）中說：『世尊，剎那間的善心，不是被煩惱所染的；剎那間的不善心，也不是被煩惱所染的。煩惱不觸及心，心也不觸及煩惱。』如果不觸及法，又怎麼能染污心呢？世尊，確實有煩惱，有被煩惱染污的心，自性清凈心卻被染污，這是難以理解的。』像這樣，聖者《勝鬘經》中廣泛地講述了自性清凈心以及被煩惱所染的情況，應當知曉。 又有兩種修行，即如實修行和遍修行。這兩種修行的意義難以證實和理解。如實修行，是指見到眾生自性清凈的佛性境界。用偈語來說，就是沒有障礙的清凈智慧者，如實地見到眾生自性清凈的佛法身境界。遍修行，是指周遍十地（菩薩修行的十個階段）的一切境界。見到一切眾生都具有一切智（對一切事物無礙的智慧）。而且周遍一切境界，憑藉周遍一切境界，依靠出世間的智慧，見到一切眾生乃至畜生都有如來藏（Tathāgatagarbha，如來所具有的覺悟的潛能），應當知曉。他們見到一切眾生都有真如佛性（Tathata-Buddha-nature）。初地菩薩摩訶薩（Mahāsattva，偉大的菩薩）因為普遍證悟了一切真如法界。用偈語來說，就是沒有阻礙的清凈智慧之眼，見到諸位眾生的自性周遍無量的境界。像這樣，內在自身自覺知，那無漏法界沒有障礙，依據兩種法：一是如實修行，二是遍修行。這說明了什麼意義？說明出世間如實內證真如法智，不與二乘（聲聞和緣覺）凡夫等人相同，應當知曉。這說明了什麼意義？菩薩摩訶薩出世間的清凈證智，簡略地說有兩種，勝過聲聞（Śrāvaka）和辟支佛（Pratyekabuddha）。

【English Translation】 English version: There are two kinds of Dharma. What are the two? One is seeing that the nature of one's own being is originally pure in its self-nature; the other is seeing that all afflictions are originally quiescent. As the verse says, 'Because one can know that self-nature pure mind, seeing that afflictions have no substance, therefore one is apart from all afflictions.' Moreover, the self-nature pure mind is originally pure, yet it is also originally and constantly defiled by afflictions. These two kinds of Dharma exist in the undefiled True Thusness (absolute reality) Dharma realm, where both good and bad minds are present; there is no third kind of mind. Such a meaning is difficult to perceive. Therefore, the holy Śrīmālādevī Siṃhanāda Sūtra says, 'World Honored One, a momentary good mind is not defiled by afflictions; a momentary bad mind is also not defiled by afflictions. Afflictions do not touch the mind, and the mind does not touch afflictions.' If one does not touch the Dharma, how can one defile the mind? World Honored One, indeed there are afflictions, and there is a mind defiled by afflictions, but the self-nature pure mind being defiled is difficult to understand.' Like this, the holy Śrīmālādevī Siṃhanāda Sūtra extensively discusses the self-nature pure mind and the state of being defiled by afflictions, which should be known. Furthermore, there are two kinds of practice, namely, practicing in accordance with reality and pervasive practice. The meaning of these two practices is difficult to verify and understand. Practicing in accordance with reality refers to seeing the Buddha-nature realm of sentient beings' self-nature purity. As the verse says, 'Those with unobstructed pure wisdom truly see the Buddha-Dharma-body realm of sentient beings' self-nature purity.' Pervasive practice refers to pervading all realms of the ten Bhumis (ten stages of Bodhisattva practice). Seeing that all sentient beings possess all-knowing wisdom. Moreover, pervading all realms, relying on transcendental wisdom, one sees that all sentient beings, even animals, have the Tathāgatagarbha (the potential for enlightenment possessed by the Tathāgata), which should be known. They see that all sentient beings have True Thusness Buddha-nature. Bodhisattva Mahāsattvas (great beings) of the first Bhumi universally realize all True Thusness Dharma realms. As the verse says, 'The unobstructed pure wisdom eye sees that the nature of all sentient beings pervades immeasurable realms.' Like this, one inwardly and personally realizes that the undefiled Dharma realm is unobstructed, based on two Dharmas: one is practicing in accordance with reality, and the other is pervasive practice. What meaning does this illustrate? It illustrates that the transcendental, truly realized, inner proof of True Thusness Dharma wisdom is not shared by those of the Two Vehicles (Śrāvakas and Pratyekabuddhas), ordinary people, etc., which should be known. What meaning does this illustrate? The transcendental pure realization wisdom of Bodhisattva Mahāsattvas, briefly speaking, has two kinds, surpassing Śrāvakas (Hearers) and Pratyekabuddhas (Solitary Buddhas).

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證智。何等為二。一者無障。二者無礙。無障者。謂如實修行。見諸眾生自性清凈境界。故名無障。無閡者。謂遍修行。以如實知無邊境界。故名無閡。此明何義。偈言。

如實知見道　　見清凈佛智 　故不退聖人　　能作眾生依

此偈明何義。又依初地菩薩摩訶薩證智。清凈見道不退地乘。能作見彼無上菩提清凈勝因應知。偈言如實知見道見清凈佛智故。此初地證智。勝餘菩薩摩訶薩佈施持戒等波羅蜜功德。以是義故。菩薩摩訶薩依如實見真如證智。是故能與一切眾生天龍八部聲聞辟支佛等作歸依處。偈言不退聖人能作眾生依故。

問曰。以何義故。不明歸依聲聞僧寶。答曰。菩薩僧寶功德無量。是故應供。以應供故。合應禮拜讚歎供養。聲聞之人無如是義。以是義故。不明歸依聲聞僧寶。此明何義。偈言。

境界諸功德　　證智及涅槃 　諸地凈無垢　　滿足大慈悲 　生於如來家　　具足自在通 　果勝最無上　　是勝歸依義

此偈明何義。略說菩薩十種勝義。過諸聲聞辟支佛故。何等為十。一者觀勝。二者功德勝。三者證智勝。四者涅槃勝。五者地勝。六者清凈勝。七者平等心勝。八者生勝。九者神力勝。十者果勝。觀勝者謂觀真如境界。是名觀勝偈言境界故。功德勝者。菩薩

修行無厭足不同二乘少欲等。是名功德勝。偈言功德故。證智勝者。證二種無我。是名證智勝。偈言證智故。涅槃勝者。教化眾生故。是名涅槃勝。偈言涅槃故。地勝者。所謂十地等。是名地勝。偈言諸地故。清凈勝者。菩薩遠離智障。是名清凈勝。偈言凈無垢故。平等心勝者。菩薩大悲遍覆。是名平等心勝。偈言滿足大慈悲故。生勝者。諸菩薩生無生故。是名生勝。偈言生於如來家故。神力勝者。謂三昧自在神通等力勝。是名神力勝。偈言具足三昧自在通故。果勝者。究竟無上菩提故。是名果勝。偈言果勝最無上故。此明何義。有黠慧人。知諸菩薩功德無量修習菩提。無量無邊廣大功德。有大智慧慈悲圓滿。為照知彼無量眾生性行稠林。猶如初月。唯除諸佛如來滿月。菩薩摩訶薩。知諸聲聞乃至證得阿羅漢道。少智慧人無大悲心。為照自身。猶如星宿。既如是知。欲取如來大滿月身。修菩提道。而當棄捨初月。菩薩起心禮拜供養。其餘星宿聲聞辟支佛者。無有是處。此復何義。明為利益一切眾生初始發起菩提之心。諸菩薩等已能降伏不為利益他眾生身為自利益修持無漏清凈禁戒乃至證得阿羅漢果聲聞之人。何況其餘。得十自在等。無量無邊功德菩薩摩訶薩。而同聲聞辟支佛等少功德人。無有是處。以是義故。經中偈

【現代漢語翻譯】 現代漢語譯本 修行無厭足不同於二乘（聲聞和緣覺）的少欲等。這叫做功德勝。偈頌說因為功德的緣故。 證智勝者。證悟兩種無我（人無我和法無我）。這叫做證智勝。偈頌說因為證智的緣故。 涅槃勝者。教化眾生的緣故。這叫做涅槃勝。偈頌說因為涅槃的緣故。 地勝者。就是指十地等。這叫做地勝。偈頌說因為諸地的緣故。 清凈勝者。菩薩遠離智障。這叫做清凈勝。偈頌說因為清凈無垢的緣故。 平等心勝者。菩薩的大悲心普遍覆蓋一切眾生。這叫做平等心勝。偈頌說因為滿足大慈悲的緣故。 生勝者。諸菩薩生於無生之中。這叫做生勝。偈頌說因為生於如來家的緣故。 神力勝者。指的是三昧自在神通等力量殊勝。這叫做神力勝。偈頌說因為具足三昧自在神通的緣故。 果勝者。究竟證得無上菩提的緣故。這叫做果勝。偈頌說因為果勝最無上的緣故。 這說明了什麼道理呢？有智慧的人，知道諸菩薩的功德無量，修習菩提，有無量無邊廣大的功德，有大智慧慈悲圓滿，爲了照知那些無量眾生的性行稠林，猶如初月。唯獨諸佛如來才是滿月。菩薩摩訶薩，知道諸聲聞乃至證得阿羅漢道，少智慧人無大悲心，爲了照亮自身，猶如星宿。既然如此，想要取得如來大滿月身，修菩提道，卻要捨棄初月般的菩薩，反而起心禮拜供養其餘星宿般的聲聞辟支佛，是沒有道理的。 這又說明了什麼道理呢？說明爲了利益一切眾生而初始發起菩提心的諸菩薩等，已經能夠降伏不為利益他眾生而只為自身利益修持無漏清凈禁戒乃至證得阿羅漢果的聲聞之人。更何況是那些獲得十自在等無量無邊功德的菩薩摩訶薩，卻要和聲聞辟支佛等少功德的人相提並論，是沒有道理的。因為這個緣故，經中的偈頌這樣說。

【English Translation】 English version The absence of satiety in practice, unlike the limited desires of the two vehicles (Śrāvakas and Pratyekabuddhas). This is called the superiority of merit. The verse says, 'Because of merit.' The superiority of realized wisdom. Realizing the two kinds of selflessness (selflessness of persons and selflessness of phenomena). This is called the superiority of realized wisdom. The verse says, 'Because of realized wisdom.' The superiority of Nirvāṇa. Because of teaching and transforming sentient beings. This is called the superiority of Nirvāṇa. The verse says, 'Because of Nirvāṇa.' The superiority of grounds. Referring to the ten Bhūmis (stages) and so on. This is called the superiority of grounds. The verse says, 'Because of the grounds.' The superiority of purity. Bodhisattvas are free from the obscurations of knowledge. This is called the superiority of purity. The verse says, 'Because of purity and stainlessness.' The superiority of equanimity. The great compassion of Bodhisattvas covers all beings. This is called the superiority of equanimity. The verse says, 'Because of fulfilling great compassion.' The superiority of birth. All Bodhisattvas are born in the unborn. This is called the superiority of birth. The verse says, 'Because of being born into the family of the Tathāgatas.' The superiority of miraculous powers. Referring to the superior power of Samādhi (concentration), unimpeded supernormal abilities, and so on. This is called the superiority of miraculous powers. The verse says, 'Because of possessing Samādhi and unimpeded supernormal abilities.' The superiority of the result. Because of ultimately attaining unsurpassed Bodhi (enlightenment). This is called the superiority of the result. The verse says, 'Because the result is superior and unsurpassed.' What does this explain? Wise people know that the merits of all Bodhisattvas are immeasurable, and they cultivate Bodhi, possessing immeasurable, boundless, and vast merits, with great wisdom and perfect compassion, in order to illuminate the dense forest of the natures and conduct of those immeasurable beings, like the crescent moon. Only the Buddhas and Tathāgatas are like the full moon. Bodhisattva-Mahāsattvas know that Śrāvakas, even those who attain the path of Arhatship, are people of little wisdom and without great compassion, illuminating only themselves, like stars. Knowing this, if one desires to attain the great full moon body of the Tathāgata and cultivate the path of Bodhi, it is unreasonable to abandon the Bodhisattva, who is like the crescent moon, and instead generate the intention to prostrate to and make offerings to the Śrāvakas and Pratyekabuddhas, who are like stars. What does this further explain? It explains that those Bodhisattvas who initially generate the mind of Bodhi for the benefit of all sentient beings have already subdued those Śrāvakas who cultivate undefiled pure precepts for their own benefit, not for the benefit of others, and even attain the fruit of Arhatship. How much more so is it unreasonable to compare those Bodhisattva-Mahāsattvas who have obtained immeasurable and boundless merits such as the ten kinds of sovereignty with those of little merit, such as Śrāvakas and Pratyekabuddhas. For this reason, the verse in the Sutra says...

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言。

若為自身故　　修行于禁戒 　遠離大慈心　　舍破戒眾生 　以為自身故　　護持禁戒財 　如是持戒者　　佛說非清凈 　若為他人故　　修行于禁戒 　能利益眾生　　如地水火風 　以為他眾生　　起第一悲心 　是名凈持戒　　余似非清凈

問曰。依何等義為何等人。諸佛如來說此三寶。答曰。偈言。

依能調所證　　弟子為三乘 　信三供養等　　是故說三寶

此偈明何義。略說依三種義。為六種人故說三寶。何等為三。一者調御師。二者調御師法。三者調御師弟子。偈言依能調所證弟子故。六種人者。何等為六。一者大乘。二者中乘。三者小乘。四者信佛。五者信法。六者信僧。偈言為三乘信三供養等故。初釋第一義。第一第四人歸依兩足中最勝第一尊佛。示現調御師大丈夫義故。偈言依能調故。為取佛菩提諸菩薩人故。偈言為大乘故。為信供養諸佛如來福田人故。偈言信佛供養故。以是義故。說立佛寶。偈言是故說佛寶故。已釋第一義第一第四人。次釋第二義。第二第五人歸依離煩惱中最勝第一法。示現調御師所證功德法故。偈言依所證故。為自然知不依他知深因緣法辟支佛人故。偈言為中乘故。為信供養第一妙法福田人故。偈言信法供養故。以是義故。說立法寶。偈言

【現代漢語翻譯】 現代漢語譯本 說：

『如果爲了自身緣故，修行禁戒， 遠離廣大的慈悲心，捨棄違犯戒律的眾生， 因為自身緣故，守護禁戒的財富， 像這樣持戒的人，佛說不是清凈的。 如果爲了他人緣故，修行禁戒， 能夠利益眾生，如同地、水、火、風， 爲了其他眾生，生起第一等的悲心， 這叫做清凈持戒，其餘的類似不清凈。』

問：依據什麼意義，爲了什麼樣的人，諸佛如來說這三寶（Triratna）？答：用偈頌說：

『依據能調御者、所證悟的法、弟子，成為三乘（Triyāna）， 信仰三寶、供養三寶等等，所以說三寶。』

這偈頌說明什麼意義？簡略地說，依據三種意義，爲了六種人，所以說三寶。什麼是三種意義？一是調御師（teacher and guide），二是調御師的法（Dharma），三是調御師的弟子（Śrāvaka）。偈頌說『依據能調御者、所證悟的法、弟子』的緣故。六種人是什麼？一是大乘（Mahāyāna），二是中乘，三是小乘（Hināyāna），四是信佛（Buddha）者，五是信法（Dharma）者，六是信僧（Saṃgha）者。偈頌說『爲了三乘、信仰三寶、供養三寶等等』的緣故。首先解釋第一義。第一種人和第四種人歸依兩足中最殊勝的第一尊佛（Buddha），示現調御師大丈夫的意義的緣故。偈頌說『依據能調御者』的緣故。爲了求取佛菩提（Bodhi）的諸菩薩（Bodhisattva）人。偈頌說『爲了大乘』的緣故。爲了信仰供養諸佛如來（Tathāgata）福田的人的緣故。偈頌說『信佛供養』的緣故。因為這個意義，所以建立佛寶（Buddha-ratna）。偈頌說『所以說佛寶』的緣故。已經解釋了第一義、第一種人和第四種人。其次解釋第二義。第二種人和第五種人歸依遠離煩惱中最殊勝的第一法（Dharma），示現調御師所證功德法的緣故。偈頌說『依據所證悟的法』的緣故。爲了自然覺悟不依賴他人覺悟甚深因緣法的辟支佛（Pratyekabuddha）人。偈頌說『爲了中乘』的緣故。爲了信仰供養第一妙法福田的人的緣故。偈頌說『信法供養』的緣故。因為這個意義，所以建立法寶（Dharma-ratna）。偈頌說

【English Translation】 English version said:

'If for one's own sake, one practices the precepts, Keeps far away from great compassion, abandons beings who violate the precepts, For one's own sake, protects the wealth of precepts, Such a precept-holder, the Buddha says, is not pure. If for the sake of others, one practices the precepts, Able to benefit beings, like earth, water, fire, and wind, For the sake of other beings, arises the foremost compassionate heart, This is called pure precept-holding, the rest is similar to impurity.'

Question: Based on what meaning, for what kind of people, did the Buddhas speak of the Three Jewels (Triratna)? Answer: In verse:

'Based on the one who can tame, what is attained, and the disciples, they become the Three Vehicles (Triyāna), Believing in the Three, making offerings, etc., therefore, the Three Jewels are spoken of.'

What meaning does this verse explain? Briefly speaking, based on three meanings, for six kinds of people, the Three Jewels are spoken of. What are the three meanings? First, the tamer and guide, second, the Dharma (law) of the tamer and guide, and third, the disciples (Śrāvaka) of the tamer and guide. The verse says, 'Based on the one who can tame, what is attained, and the disciples.' What are the six kinds of people? First, the Mahāyāna, second, the Middle Vehicle, third, the Hināyāna, fourth, those who believe in the Buddha, fifth, those who believe in the Dharma, and sixth, those who believe in the Saṃgha. The verse says, 'For the sake of the Three Vehicles, believing in the Three, making offerings, etc.' First, explain the first meaning. The first and fourth kinds of people take refuge in the most supreme first Buddha (Buddha) among the two-legged, demonstrating the meaning of the great man who is a tamer and guide. The verse says, 'Based on the one who can tame.' For the sake of those Bodhisattvas (Bodhisattva) who seek Buddhahood (Bodhi). The verse says, 'For the sake of the Mahāyāna.' For the sake of those who believe in and make offerings to the field of merit of the Tathāgatas (Tathāgata). The verse says, 'Believing in and making offerings to the Buddha.' Because of this meaning, the Buddha Jewel (Buddha-ratna) is established. The verse says, 'Therefore, the Buddha Jewel is spoken of.' The first meaning, the first and fourth kinds of people, have been explained. Next, explain the second meaning. The second and fifth kinds of people take refuge in the most supreme first Dharma (Dharma) that is free from afflictions, demonstrating the Dharma of merit attained by the tamer and guide. The verse says, 'Based on what is attained.' For the sake of the Pratyekabuddhas (Pratyekabuddha) who naturally awaken and do not rely on others to awaken to the profound Dharma of dependent origination. The verse says, 'For the sake of the Middle Vehicle.' For the sake of those who believe in and make offerings to the field of merit of the first wonderful Dharma. The verse says, 'Believing in and making offerings to the Dharma.' Because of this meaning, the Dharma Jewel (Dharma-ratna) is established. The verse says

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是故說法寶故。已釋第二義第二第五人。次釋第三義。第三第六人歸依諸眾中最勝第一諸菩薩僧。示現調御師弟子于諸佛如來所說法中如實修行不相違義故。偈言依弟子故。為從他聞聲聞人故偈言為小乘故。為信供養第一聖眾福田人故。偈言信僧供養故。以是義故。說立僧寶。偈言是故說僧寶故。是名略說依三種義。為六種人故。諸佛如來說此三寶。偈言依能調所證弟子為三乘信三供養等是故說三寶故。又為可化眾生令次第入。以是義故。依於世諦示現明說立三歸依。此明何義。偈言。

可舍及虛妄　　無物及怖畏 　二種法及僧　　非究竟歸依

此偈明何義。法有二種。何等為二。一所說法。二所證法。所說法者。謂如來說修多羅等名字章句身所攝故。彼所說法證道時滅如舍船筏。偈言可舍故。所證法者。復有二種。謂依因果二種差別。以依何法證何法故。此明何義。所謂有道有為相攝。若為有為相所攝者。彼法虛妄。偈言及虛妄故。若虛妄者彼法非實。若非實者彼非真諦。非真諦者即是無常。若無常者非可歸依。又復若依彼聲聞道所得滅諦。彼亦無物猶如燈滅。唯斷少分諸煩惱苦。若如是者則是無物。若無物者云何為他之所歸依。偈言無物故。僧者凡有三乘之人。三乘人中依聲聞僧常有怖畏。常求歸依

【現代漢語翻譯】 現代漢語譯本：因此，爲了說明法寶的緣故，已經解釋了第二義中的第二和第五種人。接下來解釋第三義。第三和第六種人歸依于所有僧眾中最殊勝第一的菩薩僧。這是爲了表明調御師（指佛陀）的弟子們，對於諸佛如來所說的法，如實修行而不相違背的意義。偈頌說：『依弟子故』，是爲了那些從他人處聽聞佛法的聲聞人而說的。偈頌說：『為小乘故』，是爲了那些信仰並供養第一聖眾福田的人而說的。偈頌說：『信僧供養故』，因為這個緣故，才說建立僧寶。偈頌說：『是故說僧寶故』。這便是簡略地說明了依據三種意義，爲了六種人，諸佛如來說明這三寶。偈頌說：『依能調、所證、弟子為三乘、信三供養等是故說三寶故』。此外，爲了使可教化的眾生能夠次第入門，因此，依據世俗諦，示現並明確地說出建立三歸依。這說明了什麼意義呢？偈頌說： 『可舍及虛妄，無物及怖畏，二種法及僧，非究竟歸依。』 這首偈頌說明了什麼意義呢？法有兩種。哪兩種呢？一是所說法，二是所證法。所說法，是指如來說的修多羅（Sutra，經）、等名字章句，由身所攝持的。那些所說法在證道時會滅，就像捨棄船筏一樣。偈頌說：『可舍故』。所證法，又有兩種，即依據因果兩種差別。因為依據什麼法證得什麼法。這說明了什麼意義呢？所謂有道和有為相互攝持。如果被有為法所攝持，那麼那個法就是虛妄的。偈頌說：『及虛妄故』。如果虛妄，那麼那個法就不是真實的。如果不是真實的，那麼它就不是真諦。如果不是真諦，那就是無常。如果無常，就不可歸依。此外，如果依據聲聞道所得到的滅諦（Nirvana），它也是空無一物，就像燈火熄滅一樣，僅僅斷除了少部分的煩惱和痛苦。如果這樣，那就是無物。如果無物，又怎麼能成為他人所歸依的對象呢？偈頌說：『無物故』。僧眾中有三乘（指聲聞乘、緣覺乘、菩薩乘）之人。在三乘人中，依據聲聞僧的人常常會有怖畏，常常尋求歸依。

【English Translation】 English version: Therefore, for the sake of explaining the Dharma Jewel, the second and fifth types of people in the second meaning have already been explained. Next, the third meaning is explained. The third and sixth types of people take refuge in the Bodhisattva Sangha, which is the most supreme and foremost among all Sanghas. This is to demonstrate that the disciples of the Tamer (referring to the Buddha), in the Dharma taught by all Buddhas and Tathagatas, practice truthfully without contradiction. The verse says: 'Because of relying on disciples,' it is said for those Shravakas (Śrāvaka, Hearers) who hear the Dharma from others. The verse says: 'For the sake of the Small Vehicle (Hinayana),' it is said for those who believe in and offer to the field of merit of the foremost holy assembly. The verse says: 'Because of believing in and offering to the Sangha,' it is for this reason that the establishment of the Sangha Jewel is spoken of. The verse says: 'Therefore, the Sangha Jewel is spoken of.' This is a brief explanation of relying on three meanings, for the sake of six types of people, the Buddhas speak of these Three Jewels. The verse says: 'Relying on the Tamer, what is realized, disciples for the Three Vehicles, believing in the three offerings, etc., therefore the Three Jewels are spoken of.' Furthermore, in order to enable transformable beings to enter in sequence, therefore, according to conventional truth (Saṃvṛti-satya), it is shown and clearly stated that the Three Refuges are established. What meaning does this explain? The verse says: 『What can be abandoned and is illusory, is without substance and is fearful, the two kinds of Dharma and the Sangha, are not ultimate refuges.』 What meaning does this verse explain? There are two kinds of Dharma. What are the two? One is the Dharma that is spoken, and the other is the Dharma that is realized. The Dharma that is spoken refers to the Sutras (Sutra), etc., names, phrases, and sentences spoken by the Tathagata, which are upheld by the body. Those Dharmas that are spoken will cease when enlightenment is attained, just like abandoning a raft. The verse says: 'What can be abandoned.' The Dharma that is realized also has two kinds, namely, according to the difference between cause and effect. Because what Dharma is relied upon to realize what Dharma. What meaning does this explain? So-called the path and the conditioned (Saṃskṛta) mutually uphold each other. If it is upheld by the conditioned, then that Dharma is illusory. The verse says: 'And is illusory.' If it is illusory, then that Dharma is not real. If it is not real, then it is not the ultimate truth. If it is not the ultimate truth, then it is impermanent (Anitya). If it is impermanent, it is not a refuge. Furthermore, if the cessation (Nirvana) obtained according to the Shravaka path is also empty and without substance, just like a lamp extinguished, only cutting off a small portion of afflictions and suffering. If so, then it is without substance. If it is without substance, how can it be an object of refuge for others? The verse says: 'Is without substance.' Among the Sangha, there are people of the Three Vehicles (referring to the Shravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle). Among the people of the Three Vehicles, those who rely on the Shravaka Sangha often have fear and constantly seek refuge.

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諸佛如來求離世間。此是學人所應作者。未究竟故。猶進趣向阿耨多羅三藐三菩提故。所言怖畏者。云何怖畏。以阿羅漢雖盡有漏而不斷一切煩惱習氣。彼於一切有為行相。極怖畏心常現在前。是故聖者勝鬘經言。阿羅漢有恐怖。何以故。阿羅漢於一切無行怖畏想住。如人執劍欲來害己。是故阿羅漢無究竟樂。何以故。世尊依不求依如眾生無依彼彼恐怖。以恐怖故則求歸依。如是阿羅漢有怖畏。以恐怖故歸依如來。故彼若如是有怖畏者。彼人畢竟為欲遠離彼怖畏處求無畏處。以是義故依遠離彼怖畏之處。名為學者當有所作欲得阿耨多羅三藐三菩提無畏之處。是故聲聞法僧二寶是少分歸依。非究竟歸依。偈言二種法及僧非究竟歸依故。此明何義。偈言。

眾生歸一處　　佛法身彼岸 　依佛身有法　　依法究竟僧

此偈明何義。如向所說。諸佛如來不生不滅寂靜不二。離垢法身故。以唯一法身究竟清凈處故。又三乘之人無有救者。無歸依者。以唯有彼岸無始本際畢竟無盡。是可歸依恒可歸依。所謂唯是諸佛如來故。如是常恒清涼不變故可歸依。聖者勝鬘經中廣說應知。問曰。以何義故佛法眾僧說名為寶。答曰。偈言。

真寶世希有　　明凈及勢力 　能莊嚴世間　　最上不變等

此偈明何義。所言

【現代漢語翻譯】 現代漢語譯本：諸佛如來尋求脫離世間。這是修行人應該做的。因為尚未達到究竟，所以仍然要努力趨向阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。所說的怖畏，是什麼樣的怖畏呢？因為阿羅漢（Arhat，聲聞乘的最高果位）雖然斷盡了有漏煩惱，但沒有斷除一切煩惱的習氣。他們對於一切有為法的行相，極度怖畏的心常常出現在面前。所以《勝鬘經》說，阿羅漢有恐怖。為什麼呢？因為阿羅漢對於一切無常變化的行相，心懷怖畏。就像有人拿著劍要來傷害自己一樣。所以阿羅漢沒有究竟的快樂。為什麼呢？世尊依據不求依靠，就像眾生沒有依靠一樣，他們有種種的恐怖。因為有恐怖，所以就尋求歸依。像這樣，阿羅漢有怖畏，因為有恐怖，所以歸依如來（Tathagata，佛的稱號之一）。因此，如果他們有怖畏，那麼他們必定爲了遠離那怖畏之處，而尋求無畏之處。因為這個緣故，依靠遠離怖畏之處，名為修行人應當有所作為，想要得到阿耨多羅三藐三菩提的無畏之處。所以聲聞乘所歸依的佛、法、僧三寶，只是少分的歸依，不是究竟的歸依。偈頌說，兩種法和僧，不是究竟的歸依。這說明什麼意義呢？偈頌說： 『眾生歸一處，佛法身彼岸，依佛身有法，依法究竟僧。』 這偈頌說明什麼意義呢？就像前面所說的，諸佛如來不生不滅，寂靜不二，遠離垢染的法身（Dharmakaya，佛的法性之身）。因為只有法身是究竟清凈之處。而且三乘（聲聞乘、緣覺乘、菩薩乘）之人沒有救護者，沒有歸依處。因為只有彼岸是無始本際，畢竟無盡，是可以歸依，恒常可以歸依的。所謂只有諸佛如來才是。像這樣常恒清涼不變，所以可以歸依。《勝鬘經》中廣為解說，應當知道。問：因為什麼緣故，佛、法、眾僧被稱為寶呢？答：偈頌說： 『真寶世稀有，明凈及勢力，能莊嚴世間，最上不變等。』 這偈頌說明什麼意義呢？所說的

【English Translation】 English version: The Buddhas and Tathagatas (Tathagata, 'Thus Gone One', an epithet of the Buddha) seek to be apart from the world. This is what a learner should do. Because it is not yet ultimate, they still strive towards Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). What is meant by fear? What kind of fear is it? Because Arhats (Arhat, a perfected person who has attained Nirvana) have exhausted the outflows, they have not cut off all the habitual tendencies of afflictions. They constantly have extreme fear of all conditioned phenomena. Therefore, the Shrimala Sutra says that Arhats have fear. Why? Because Arhats dwell in the thought of fear of all impermanent phenomena. It is like a person holding a sword wanting to harm oneself. Therefore, Arhats do not have ultimate happiness. Why? The World-Honored One relies on not seeking reliance, just as sentient beings have no reliance, they have all kinds of fears. Because of fear, they seek refuge. In this way, Arhats have fear, and because of fear, they take refuge in the Tathagata. Therefore, if they have fear, then they will certainly seek a place of no fear in order to be apart from that place of fear. For this reason, relying on being apart from that place of fear is called a learner who should do something, wanting to attain the place of no fear of Anuttara-samyak-sambodhi. Therefore, the Buddha, Dharma, and Sangha, the Three Jewels of the Hearer Vehicle, are only a partial refuge, not an ultimate refuge. The verse says that the two kinds of Dharma and Sangha are not ultimate refuges. What meaning does this clarify? The verse says: 'Sentient beings return to one place, the Buddha's Dharmakaya (Dharmakaya, the body of the Dharma) is the other shore, relying on the Buddha's body there is Dharma, relying on the Dharma the Sangha is ultimate.' What meaning does this verse clarify? As said before, the Buddhas and Tathagatas neither arise nor cease, are tranquil and non-dual, the Dharmakaya is apart from defilements. Because only the Dharmakaya is the ultimate pure place. Moreover, the people of the Three Vehicles (Shravakayana, Pratyekabuddhayana, Bodhisattvayana) have no savior, no refuge. Because only the other shore is without beginning or end, ultimately without end, it is a refuge, constantly a refuge. So-called only the Buddhas and Tathagatas are. In this way, it is constant, cool, and unchanging, so it can be a refuge. The Shrimala Sutra explains it extensively, you should know. Question: For what reason are the Buddha, Dharma, and Sangha called jewels? Answer: The verse says: 'True jewels are rare in the world, bright, pure, and powerful, able to adorn the world, supreme, unchanging, and so on.' What meaning does this verse clarify? What is said

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寶者有六種相似。依彼六種相似相對法故。佛法眾僧說名為寶。何等為六。一者世間難得相似相對法。以無善根諸眾生等百千萬劫不能得故。偈言真寶世希有故。二者無垢相似相對法。以離一切有漏法故。偈言明凈故。三者威德相似相對法。以具足六通不可思議威德自在故。偈言勢力故。四者莊嚴世間相似相對法。以能莊嚴出世間故。偈言能莊嚴世間故。五者勝妙相似相對法。以出世間法故。偈言最上故。六者不可改異相似相對法。以得無漏法世間八法不能動故。偈言不變故。問曰。依何等法有此三寶。而依此法得有世間。及出世間清凈生起三寶。答曰。為彼義故說兩行偈。

真如有雜垢　　及遠離諸垢 　佛無量功德　　及佛所作業 　如是妙境界　　是諸佛所知 　依此妙法身　　出生於三寶

此偈示現何義。偈言。

如是三寶性　　唯諸佛境界 　以四法次第　　不可思議故

此偈明何義。真如有雜垢者。謂真如佛性未離諸煩惱所纏。如來藏故。及遠離諸垢者。即彼如來藏轉身到佛地得證法身。名如來法身故。佛無量功德者。即彼轉身如來法身相中。所有出世間十力無畏等。一切諸功德無量無邊故。及佛所作業者。即彼十力等。一切諸佛法自然常作無上佛業。常不休息常不捨離。常授諸菩

【現代漢語翻譯】 現代漢語譯本： 寶有六種相似之處。由於這六種相似之處的相對性，佛、法、僧被稱為寶。這六種是什麼呢？

一、世間難得的相似相對性。因為沒有善根的眾生等，百千萬劫都不能得到。偈語說：『真寶世間稀有』。

二、無垢的相似相對性。因為遠離一切有漏法。偈語說：『明凈』。

三、威德的相似相對性。因為具足六神通不可思議的威德自在。偈語說：『勢力』。

四、莊嚴世間的相似相對性。因為能夠莊嚴出世間。偈語說：『能莊嚴世間』。

五、勝妙的相似相對性。因為是出世間法。偈語說：『最上』。

六、不可改變的相似相對性。因為得到無漏法，世間八法不能動搖。偈語說：『不變』。

問：依據什麼法有這三寶（佛、法、僧），並且依據此法才能有世間和出世間的清凈生起的三寶？

答：爲了那個意義，說了兩行偈語。

『真如有雜垢，及遠離諸垢，佛無量功德，及佛所作業，如是妙境界，是諸佛所知，依此妙法身，出生於三寶。』

這偈語顯示什麼意義？偈語說：

『如是三寶性，唯諸佛境界，以四法次第，不可思議故。』

這偈語說明什麼意義？『真如有雜垢』，是指真如佛性還沒有離開諸煩惱的纏繞，即如來藏（Tathagatagarbha）。『及遠離諸垢』，就是指那個如來藏轉身到達佛地，得到證悟法身（Dharmakaya），名為如來法身。『佛無量功德』，就是指那個轉身如來法身相中，所有出世間的十力（Ten Powers of a Buddha）、無畏（Four Fearlessnesses）等，一切諸功德無量無邊。『及佛所作業』，就是指那個十力等，一切諸佛法自然常作無上佛業，常不休息，常不捨離，常授予諸眾生。

【English Translation】 English version: Treasure has six kinds of similarities. Because of the relative nature of these six similarities, the Buddha, the Dharma, and the Sangha are called treasures. What are these six?

First, the similarity of being rare in the world. Because sentient beings without good roots cannot obtain it even after hundreds of millions of kalpas. The verse says: 'True treasure is rare in the world'.

Second, the similarity of being stainless. Because it is free from all contaminated dharmas. The verse says: 'Bright and pure'.

Third, the similarity of power and virtue. Because it is endowed with the inconceivable power and virtue of the six supernormal powers. The verse says: 'Power'.

Fourth, the similarity of adorning the world. Because it can adorn the transcendent world. The verse says: 'Can adorn the world'.

Fifth, the similarity of being supreme and wonderful. Because it is a transcendent dharma. The verse says: 'Supreme'.

Sixth, the similarity of being unchangeable. Because having attained uncontaminated dharma, the eight worldly dharmas cannot shake it. The verse says: 'Unchanging'.

Question: Based on what dharma are these Three Jewels (Buddha, Dharma, Sangha) established, and based on this dharma can the pure arising of the Three Jewels in both the mundane and supramundane realms be achieved?

Answer: For that meaning, two lines of verse are spoken:

'The True Thusness has mixed impurities, and is free from all impurities, the Buddha's immeasurable merits, and the Buddha's actions, such wonderful realm, is known by all Buddhas, based on this wonderful Dharmakaya (法身), the Three Jewels are born.'

What meaning does this verse reveal? The verse says:

'Such is the nature of the Three Jewels, only the realm of all Buddhas, with the sequence of four dharmas, is inconceivable.'

What meaning does this verse explain? 'The True Thusness has mixed impurities' refers to the True Thusness Buddha-nature that has not yet been separated from the entanglements of all afflictions, that is, the Tathagatagarbha (如來藏). 'And is free from all impurities' refers to that Tathagatagarbha transforming and reaching the Buddha-ground, attaining the enlightened Dharmakaya, called the Tathagata's Dharmakaya. 'The Buddha's immeasurable merits' refers to all the supramundane Ten Powers of a Buddha (十力), Four Fearlessnesses (無畏), etc., within that transformed Tathagata Dharmakaya aspect, all merits being immeasurable and boundless. 'And the Buddha's actions' refers to that Ten Powers, etc., all Buddha-dharmas naturally and constantly performing supreme Buddha-actions, constantly without rest, constantly without abandonment, constantly bestowing upon all sentient beings.

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薩記。彼處次第有四種法不可思議。是故名為如來境界。何等四處偈言。

染凈相應處　　不染而清凈 　不相舍離法　　自然無分別

此偈明何義。真如有雜垢者。同一時中有凈有染。此處不可思議。不可思議者。信深因緣法聲聞辟支佛于彼非境界故。

是故聖者勝鬘經中。佛告勝鬘言。天女。自性清凈心而有染污難可了知。有二法難可了知。謂自性清凈心難可了知。彼心為煩惱所染亦難了知。天女。如此二法。汝及成就大法菩薩摩訶薩乃能聽受。諸餘聲聞辟支佛等。唯依佛語信此二法故。偈言染凈相應處故。及遠離諸垢者。真如非本有染后時言清凈。此處不可思議。是故經言心自性清凈。自性清凈心本來清凈。如彼心本體。如來如是知。是故經言。如來一念心相應慧。得阿耨多羅三藐三菩提故。偈言不染而清凈故。佛無量功德者。謂前際后際於一向染凡夫地中。常不捨離真如法身。一切諸佛法無異無差別。此處不可思議。是故經言。複次佛子。如來智慧無處不至。何以故。以於一切眾生界中終無有一眾生身中而不具足如來功德及智慧者。但眾生顛倒。不知如來智遠離顛倒起一切智無師智無礙智。佛子。譬如有一極大經卷。如一三千大千世界。大千世界一切所有無不記錄。若與二千世界等者。悉記

【現代漢語翻譯】 現代漢語譯本：薩記（Sati，正念）。在那個地方，有四種不可思議的法，因此被稱為如來境界。是哪四種呢？偈頌說：

『染凈相應處，不染而清凈，不相舍離法，自然無分別。』

這首偈頌說明了什麼意義呢？真如（Tathata，如是）如果有雜染，那麼在同一時間中既有清凈又有染污，這個地方是不可思議的。不可思議的意思是，深信因緣法的聲聞（Sravaka，聽聞者）和辟支佛（Pratyekabuddha，緣覺）對於這個境界是無法理解的。

因此，在《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）中，佛告訴勝鬘夫人說：『天女，自性清凈心（prabhāsvara-citta，光明心）而有染污是難以理解的。有兩種法難以理解，即自性清凈心難以理解，以及這個心被煩惱所染也是難以理解的。』天女，像這兩種法，你以及成就大法的菩薩摩訶薩（Bodhisattva-Mahāsattva，大菩薩）才能聽受。其他的聲聞和辟支佛等，只能依靠佛的教導來相信這兩種法。所以偈頌說『染凈相應處』。以及遠離各種垢染者，真如並非本來有染污，後來才說是清凈的，這個地方是不可思議的。因此經中說心自性清凈，自性清凈心本來就是清凈的，如那個心的本體，如來就是這樣知道的。因此經中說，如來一念心相應慧，得到阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。所以偈頌說『不染而清凈』。佛的無量功德，是指前際（過去）和后際（未來），在一直染污的凡夫地中，常不捨離真如法身（Dharmakāya，法身）。一切諸佛的法沒有不同，沒有差別，這個地方是不可思議的。因此經中說：『再者，佛子，如來的智慧無處不到。為什麼呢？因為在一切眾生界中，終究沒有一個眾生的身中不具足如來的功德和智慧。但眾生顛倒，不知道如來的智慧，遠離顛倒，生起一切智、無師智、無礙智。』佛子，譬如有一個極大的經卷，像一個三千大千世界（trisāhasra-mahāsāhasra-lokadhātu，三千大千世界），大千世界的一切所有都記錄在其中。如果與二千世界相等，都記錄在其中。

【English Translation】 English version: Sati (Mindfulness). In that place, there are four kinds of inconceivable dharmas, therefore it is called the realm of the Tathagata (Tathāgata-gocara, the sphere of the Thus-gone One). What are the four? The verse says:

'The place where defilement and purity are in accordance, being undefiled and yet pure, the dharma that does not abandon, naturally without distinction.'

What meaning does this verse explain? If the Tathata (Suchness) has impurities, then at the same time there is both purity and defilement. This place is inconceivable. Inconceivable means that Sravakas (Śrāvaka, Hearers) and Pratyekabuddhas (Pratyekabuddha, Solitary Buddhas) who deeply believe in the dharma of dependent origination are not within this realm.

Therefore, in the Śrīmālādevī Siṃhanāda Sūtra (Lion's Roar of Queen Śrīmālā Sūtra), the Buddha told Queen Śrīmālā: 'Daughter of heaven, it is difficult to understand that the prabhāsvara-citta (mind of clear light) is defiled. There are two dharmas that are difficult to understand, namely, the self-nature pure mind is difficult to understand, and that this mind is defiled by afflictions is also difficult to understand.' Daughter of heaven, like these two dharmas, only you and Bodhisattva-Mahāsattvas (Bodhisattva-Mahāsattva, Great Bodhisattvas) who have achieved great dharma can listen to them. Other Sravakas and Pratyekabuddhas, etc., can only rely on the Buddha's teachings to believe in these two dharmas. Therefore, the verse says 'the place where defilement and purity are in accordance.' And those who are far from all defilements, the Tathata is not originally defiled, and only later is said to be pure, this place is inconceivable. Therefore, the sutra says that the mind is self-nature pure, and the self-nature pure mind is originally pure, like the essence of that mind, the Tathagata knows it in this way. Therefore, the sutra says that the Tathagata's wisdom in accordance with a single thought attains anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment). Therefore, the verse says 'undefiled and yet pure.' The Buddha's immeasurable merits refer to the past and future, in the constantly defiled state of ordinary beings, the Dharmakāya (Dharmakāya, Dharma Body) of Suchness is never abandoned. The dharmas of all Buddhas are not different, without distinction, this place is inconceivable. Therefore, the sutra says: 'Furthermore, son of Buddha, the Tathagata's wisdom reaches everywhere. Why? Because in all realms of sentient beings, there is ultimately no sentient being whose body does not fully possess the Tathagata's merits and wisdom. But sentient beings are deluded and do not know the Tathagata's wisdom, which is far from delusion, giving rise to all-knowing wisdom, uninstructed wisdom, and unobstructed wisdom.' Son of Buddha, for example, there is an extremely large scripture, like a trisāhasra-mahāsāhasra-lokadhātu (three-thousand-great-thousand world system), in which everything in the great-thousand world is recorded. If it is equal to two thousand worlds, it is all recorded.

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二千世界中事。若與小千世界等者。悉記小千世界中事。四天下等者。悉記一切四天下事。須彌山王等者。悉記須彌山王等事。地天宮等者。悉記地天宮殿中事。欲天宮等者。悉記欲天宮殿中事。色天宮等者。悉記色天宮殿中事。若與無色天宮等者。悉記一切無色界天宮殿中事。彼等三千大千世界極大經卷。在一極細小微塵內。一切微塵皆亦如是。時有一人出興於世。智慧聰達具足成就清凈天眼。見此經卷在微塵內。作如是念。云何如此廣大經卷在微塵內而不饒益諸眾生耶。我今應當勤作方便破彼微塵出此經卷饒益眾生。作是念已。

爾時彼人即作方便。破壞微塵出此經卷饒益眾生。佛子。如來智慧。無相智慧。無閡智慧。具足在於眾生身中。但愚癡眾生顛倒想覆。不知不見不生信心。爾時如來以無障閡清凈天眼。觀察一切諸眾生身。既觀察已作如是言。奇哉奇哉。云何如來具足智慧。在於身中而不知見。我當方便教彼眾生覺悟聖道。悉令永離一切妄想顛倒垢縛。令具足見如來智慧在其身內與佛無異。如來即時教彼眾生修八聖道。舍離一切虛妄顛倒。離顛倒已見如來智。與如來等饒益眾生故。偈言不相舍離法故。及佛所作業者。同一時一切處一切時。自然無分別。隨順眾生心。隨順可化眾生根性。不錯不謬隨順

【現代漢語翻譯】 現代漢語譯本 二千個世界中的事情，如果與小千世界相同，就全部記錄小千世界中的事情；如果與四天下（Sì tiānxià，四大部洲）相同，就全部記錄一切四天下的事情；如果與須彌山王（Xūmí shān wáng，Mount Sumeru，宇宙中心）相同，就全部記錄須彌山王等的事情；如果與地天宮（Dì tiān gōng，地居天神的宮殿）相同，就全部記錄地天宮殿中的事情；如果與欲天宮（Yù tiān gōng，欲界天神的宮殿）相同，就全部記錄欲天宮殿中的事情；如果與色天宮（Sè tiān gōng，色界天神的宮殿）相同，就全部記錄色天宮殿中的事情；如果與無色天宮（Wúsè tiān gōng，無色界天神的宮殿）相同，就全部記錄一切無色天宮殿中的事情。這些三千大千世界（Sānqiān dàqiān shìjiè，a great trichiliocosm）的極大經卷，在一個極細小的微塵內。一切微塵也都如此。當時有一個人出現在世上，智慧聰穎通達，具足成就清凈天眼（Qīngjìng tiānyǎn，divine eye）。看見這部經卷在微塵內，這樣想：『為什麼如此廣大的經卷在微塵內，卻不能利益眾生呢？我現在應當努力想辦法，破開那個微塵，取出這部經卷，利益眾生。』這樣想了之後。 當時那個人就開始想辦法，破壞微塵，取出這部經卷，利益眾生。佛子（Fózǐ，Buddha's disciples），如來的智慧，無相智慧（Wú xiàng zhìhuì，wisdom without characteristics），無礙智慧（Wú ài zhìhuì，unobstructed wisdom），具足存在於眾生的身中。但是愚癡的眾生被顛倒妄想覆蓋，不知道，看不見，不生信心。當時如來用無障礙的清凈天眼，觀察一切眾生的身體。觀察之後這樣說：『奇哉奇哉！為什麼如來具足的智慧，存在於眾生的身中，而他們卻不知道，看不見呢？我應當想辦法教導那些眾生覺悟聖道（Shèng dào，the Noble Path），使他們永遠脫離一切妄想顛倒的污垢束縛，使他們具足看見如來的智慧就在他們身內，與佛沒有差別。』如來即時教導那些眾生修八聖道（Bā shèng dào，the Eightfold Noble Path），捨棄一切虛妄顛倒。脫離顛倒之後，就能看見如來的智慧，與如來相等，從而利益眾生。所以偈語說，因為不相舍離法（Fǎ，Dharma）的緣故，以及佛所做的事業，同一時間，一切處所，一切時間，自然而然，沒有分別，隨順眾生的心，隨順可以教化的眾生的根性，不錯不謬地隨順。

【English Translation】 English version Events in two thousand worlds: if they are equal to those in a small chiliocosm (Xiǎo qiān shìjiè), then record all events in the small chiliocosm; if they are equal to those in the four continents (Sì tiānxià), then record all events in all four continents; if they are equal to those of Mount Sumeru (Xūmí shān wáng), then record all events of Mount Sumeru, etc.; if they are equal to those in the palaces of the earth deities (Dì tiān gōng), then record all events in the palaces of the earth deities; if they are equal to those in the palaces of the desire realm deities (Yù tiān gōng), then record all events in the palaces of the desire realm deities; if they are equal to those in the palaces of the form realm deities (Sè tiān gōng), then record all events in the palaces of the form realm deities; if they are equal to those in the palaces of the formless realm deities (Wúsè tiān gōng), then record all events in all palaces of the formless realm deities. These extremely large scriptures of the three-thousand great chiliocosm (Sānqiān dàqiān shìjiè) are within an extremely tiny mote of dust. All motes of dust are also like this. At that time, a person appeared in the world, wise and intelligent, fully accomplished with pure divine eye (Qīngjìng tiānyǎn). Seeing this scripture within the mote of dust, he thought: 'Why is it that such a vast scripture is within a mote of dust and does not benefit sentient beings? I should now diligently find a way to break open that mote of dust, take out this scripture, and benefit sentient beings.' Having thought this, At that time, that person immediately devised a way to break open the mote of dust, take out this scripture, and benefit sentient beings. Disciples of the Buddha (Fózǐ), the Tathagata's (Rúlái, Thus Come One) wisdom, wisdom without characteristics (Wú xiàng zhìhuì), unobstructed wisdom (Wú ài zhìhuì), is fully present within the bodies of sentient beings. However, foolish sentient beings are covered by inverted and deluded thoughts, and they do not know, do not see, and do not generate faith. At that time, the Tathagata, with unobstructed and pure divine eye, observed all the bodies of sentient beings. Having observed, he said: 'How wondrous, how wondrous! Why is it that the Tathagata's complete wisdom is within the bodies of sentient beings, yet they do not know or see it? I should find a way to teach those sentient beings to awaken to the Noble Path (Shèng dào), so that they may forever be free from all deluded thoughts and the bonds of defilements, and fully see the Tathagata's wisdom within their bodies, being no different from the Buddha.' The Tathagata immediately taught those sentient beings to cultivate the Eightfold Noble Path (Bā shèng dào), abandon all false inversions. Having abandoned inversions, they can see the Tathagata's wisdom, being equal to the Tathagata, thereby benefiting sentient beings. Therefore, the verse says, because of the Dharma (Fǎ) that does not abandon each other, and the deeds done by the Buddha, at the same time, in all places, at all times, naturally, without discrimination, according with the minds of sentient beings, according with the faculties of sentient beings who can be transformed, accurately and without error, according with.

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作佛業。此處不可思議。是故經言。善男子。如來為令一切眾生入佛法中故。無量如來業作有量說。善男子。如來所有實作業者。于彼一切世間眾生。不可量不可數。不可思議不可知。不可以名字說。何以故。以難可得與前眾生故。以於一切諸佛國土不休息故。以一切諸佛悉平等故。以過一切諸世間心所作事故。以無分別猶如虛空悉平等故。以無異無差別法性體故。如是等廣說已。又說不凈大毗琉璃摩尼寶珠譬喻言。善男子。汝依此譬喻。應知如來業不可思議故。平等遍至故。一切處不可呵故。三世平等故。不斷絕三寶種故諸佛如來雖如是住不可思議業中。而不捨離虛空法身。雖不捨離虛空法身。而於眾生隨所應聞名字章句為之說法。雖為眾生如是說法。而常遠離一切眾生心所念觀。何以故。以如實知一切眾生諸心行故。偈言自然無分別故。依此妙法身出生於三寶者。偈言。

所覺菩提法　　依菩提分知 　菩提分教化　　眾生覺菩提 　初句為正因　　餘三為凈緣 　前二自利益　　后二利益他

此偈明何義。此四種句。總攝一切所知境界。此明何義。初一句者。謂所證法應知。以彼證法名為菩提。偈言所覺菩提法故。第二句。菩提依菩提分知者。以諸佛菩提功德能作佛菩提因故。偈言依菩提分知故。第

【現代漢語翻譯】 現代漢語譯本： 做佛的事業，這是不可思議的。因此經書上說：『善男子，如來爲了讓一切眾生進入佛法之中，將無量的如來事業說成有量的。』善男子，如來所有真實的作為，對於一切世間的眾生來說，是不可測量、不可計數、不可思議、不可知曉的，不可以用名字來述說。為什麼呢？因為難以給予之前的眾生，因為在一切諸佛國土中不休息，因為一切諸佛都平等，因為超過一切世間心所作的事，因為沒有分別猶如虛空般平等，因為沒有差異沒有差別的法性本體。像這樣廣泛地說明之後，又說了不凈的大毗琉璃摩尼寶珠的比喻說：『善男子，你依照這個比喻，應該知道如來的事業是不可思議的，平等普遍到達的，在一切處都不可指責的，三世平等的，不斷絕三寶（佛、法、僧）種子的。』諸佛如來雖然這樣住在不可思議的事業中，但不捨離虛空法身。雖然不捨離虛空法身，但對於眾生，隨著他們所應聽聞的名字章句，為他們說法。雖然為眾生這樣說法，但常常遠離一切眾生心所念的觀想。為什麼呢？因為如實地知道一切眾生的各種心行。偈語說自然沒有分別的緣故，依靠這妙法身出生於三寶。偈語說： 『所覺菩提法，依菩提分知，菩提分教化，眾生覺菩提，初句為正因，餘三為凈緣，前二自利益，后二利益他。』 這首偈語說明什麼意義？這四種句子，總括了一切所知的境界。這說明什麼意義？第一句，說所證的法應該知道，因為那證得的法名為菩提（Bodhi，覺悟）。偈語說『所覺菩提法』的緣故。第二句，菩提依靠菩提分知，因為諸佛菩提的功德能夠作為佛菩提的因。偈語說『依菩提分知』的緣故。第

【English Translation】 English version: Performing the deeds of a Buddha, this is inconceivable. Therefore, the scriptures say: 'Good son, the Tathagata (如來，Thus Come One) , in order to lead all sentient beings into the Buddhadharma (佛法，Buddha's teachings), speaks of the immeasurable deeds of the Tathagata as if they were measurable.' Good son, all the true actions of the Tathagata, for all the sentient beings in the world, are immeasurable, countless, inconceivable, unknowable, and cannot be described with names. Why? Because it is difficult to give to the previous sentient beings, because they do not rest in all the Buddha lands, because all the Buddhas are equal, because it surpasses all the deeds done by the minds of all worlds, because there is no discrimination, like the emptiness of space, all are equal, because there is no difference, no distinctiveness in the nature of Dharma. After explaining extensively like this, it further uses the analogy of an impure great Vaidurya (毗琉璃，beryl) Mani (摩尼，jewel) treasure pearl, saying: 'Good son, according to this analogy, you should know that the deeds of the Tathagata are inconceivable, equally and universally reaching, not blameworthy in all places, equal in the three times (三世，past, present, and future), and do not cut off the seeds of the Three Jewels (三寶，Buddha, Dharma, Sangha).' Although the Buddhas and Tathagatas dwell in such inconceivable deeds, they do not abandon the Dharmakaya (法身，Dharma body) of emptiness. Although they do not abandon the Dharmakaya of emptiness, they speak the Dharma to sentient beings according to the names and phrases they should hear. Although they speak the Dharma to sentient beings in this way, they are always far away from the thoughts and contemplations of all sentient beings' minds. Why? Because they truly know all the mental activities of all sentient beings. The verse says that it is naturally without discrimination, and relying on this wonderful Dharmakaya, the Three Jewels are born. The verse says: 'The awakened Bodhi (菩提，enlightenment) Dharma, is known through the Bodhi-factors, the Bodhi-factors teach and transform, sentient beings awaken to Bodhi, the first line is the direct cause, the remaining three are pure conditions, the first two benefit oneself, the last two benefit others.' What meaning does this verse convey? These four lines encompass all knowable realms. What meaning does this explain? The first line says that the Dharma that is realized should be known, because that Dharma that is realized is called Bodhi. The verse says 'The awakened Bodhi Dharma.' The second line, Bodhi is known through the Bodhi-factors, because the merits of the Buddhas' Bodhi can be the cause of the Buddhas' Bodhi. The verse says 'is known through the Bodhi-factors.'

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三句菩提分教化者。以菩提分令他覺故。第四句眾生覺菩提者。所化眾生覺菩提故。此四種句次第不取相。依此行故。清凈菩提出生三寶應知。偈言所覺菩提法依菩提。分知菩提分教化眾生覺菩提故。以一句因三句緣故。如來得阿耨多羅三藐三菩提。以得菩提者。十力等諸佛如來法。三十二種諸佛如來作業。依如來業眾生聞聲。依彼法故。得清凈因緣出生三寶應知。是故偈言初句為正因餘三為凈緣故。

究竟一乘寶性論卷第二 大正藏第 31 冊 No. 1611 究竟一乘寶性論

究竟一乘寶性論卷第三

後魏中印度三藏勒那摩提譯

一切眾生有如來藏品第五

論曰。自此已后余殘論偈。次第依彼四句廣差別說應知。此以何義。向前偈言。

真如有雜垢　　及遠離諸垢 　佛無量功德　　及佛所作業 　如是妙境界　　是諸佛所知 　依此妙法身　　出生於三寶

此偈示現何義。如向所說。一切眾生有如來藏。彼依何義故。如是說偈言。

佛法身遍滿　　真如無差別 　皆實有佛性　　是故說常有

此偈明何義。有三種義。是故如來說一切時一切眾生有如來藏。何等為三。一者如來法身遍在一切諸眾生身。偈言佛法身遍滿故。二者如來真如無差別。偈言

【現代漢語翻譯】 現代漢語譯本： 『三句菩提分教化者』，是指以菩提分（bodhi-aṅga，覺悟的組成部分）來教化他人，使他們覺悟。『第四句眾生覺菩提者』，是指被教化的眾生覺悟菩提。這四種句子依次不執著于相，依此修行，清凈的菩提產生，三寶（triratna，佛、法、僧）應當知曉。偈頌說：『所覺菩提法，依菩提分知，菩提分教化，眾生覺菩提故。』以一句為因，三句為緣故，如來（tathāgata，佛的稱號之一）證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。以證得菩提者，具有十力（daśa-bala，佛的十種力量）等諸佛如來之法，三十二種諸佛如來之作業。依如來之業，眾生聽聞佛法之聲，依彼法故，得清凈因緣，出生三寶應當知曉。是故偈頌說：『初句為正因，其餘三句為清凈之緣故。』

《究竟一乘寶性論》卷第二 大正藏第 31 冊 No. 1611 《究竟一乘寶性論》

《究竟一乘寶性論》卷第三

後魏中印度三藏勒那摩提譯

一切眾生有如來藏品第五

論曰：從此以後，剩餘的論和偈頌，依次依據前面所說的四句，廣泛地分別解說，應當知曉。這是什麼意思呢？前面的偈頌說：

『真如有雜垢，及遠離諸垢，佛無量功德，及佛所作業，如是妙境界，是諸佛所知，依此妙法身，出生於三寶。』

此偈頌顯示什麼意義呢？如前面所說，一切眾生有如來藏（tathāgatagarbha，如來藏），依什麼意義而這樣說呢？偈頌說：

『佛法身遍滿，真如無差別，皆實有佛性，是故說常有。』

此偈頌說明什麼意義呢？有三種意義。因此，如來說一切時一切眾生有如來藏。是哪三種呢？一是如來法身（dharma-kāya，法身）遍在一切諸眾生身。偈頌說『佛法身遍滿故』。二是如來真如（tathatā，真如）無差別。偈頌說

【English Translation】 English version: 『The three lines of Bodhi-aṅga (components of enlightenment) teaching』 refers to using Bodhi-aṅga to teach others, enabling them to awaken. 『The fourth line, sentient beings awaken to Bodhi』 refers to the sentient beings who are being taught, awakening to Bodhi. These four lines do not cling to appearances in sequence. By practicing according to this, pure Bodhi arises, and the Three Jewels (triratna, Buddha, Dharma, Sangha) should be known. The verse says: 『The awakened Bodhi Dharma, relies on the knowledge of Bodhi-aṅga, Bodhi-aṅga teaches, therefore sentient beings awaken to Bodhi.』 Because one line is the cause and three lines are the condition, the Tathāgata (one of the titles of the Buddha) attains Anuttarā-samyak-saṃbodhi (unsurpassed, complete and perfect enlightenment). Because the one who attains Bodhi possesses the Dharma of the Ten Powers (daśa-bala, ten powers of the Buddha) and other Buddhas and Tathāgatas, and the thirty-two kinds of actions of the Buddhas and Tathāgatas. Relying on the actions of the Tathāgata, sentient beings hear the voice of the Dharma, and relying on that Dharma, they obtain pure causes and conditions, and the Three Jewels are born, which should be known. Therefore, the verse says: 『The first line is the direct cause, and the remaining three lines are the pure conditions.』

The Ultimate Mahayana Ratnagotravibhāga, Volume 2 Taisho Tripitaka, Volume 31, No. 1611, The Ultimate Mahayana Ratnagotravibhāga

The Ultimate Mahayana Ratnagotravibhāga, Volume 3

Translated by Tripitaka Ratnamati of Central India during the Later Wei Dynasty

Chapter 5: All Sentient Beings Have the Tathāgatagarbha

Treatise: From here onwards, the remaining treatises and verses should be known to be explained in detail according to the four lines mentioned earlier. What is the meaning of this? The previous verse said:

『True Thusness has impurities, and is free from all impurities, the Buddha's immeasurable merits, and the Buddha's actions, such wonderful realm, is known by all Buddhas, relying on this wonderful Dharma-kāya (Dharma body), the Three Jewels are born.』

What meaning does this verse reveal? As mentioned earlier, all sentient beings have the Tathāgatagarbha (Buddha-nature), according to what meaning is it said like this? The verse says:

『The Buddha's Dharma-kāya pervades, True Thusness is without difference, all truly have Buddha-nature, therefore it is said to be eternal.』

What meaning does this verse explain? There are three meanings. Therefore, the Tathāgata says that at all times, all sentient beings have the Tathāgatagarbha. What are the three? First, the Tathāgata's Dharma-kāya (Dharma body) pervades the bodies of all sentient beings. The verse says 『The Buddha's Dharma-kāya pervades.』 Second, the Tathāgata's True Thusness (tathatā) is without difference. The verse says

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真如無差別故。三者一切眾生皆悉實有真如佛性。偈言皆實有佛性故。此三句義。自此下論依如來藏修多羅。我后時說應知。如偈本言。

一切眾生界　　不離諸佛智 　以彼凈無垢　　性體不二故 　依一切諸佛　　平等法性身 　知一切眾生　　皆有如來藏 　體及因果業　　相應及以行 　時差別遍處　　不變無差別 　彼妙義次第　　第一真法性 　我如是略說　　汝今應善知

此偈示現何義。略說此偈有十種義。依此十種說第一義實智境界佛性差別應知。何等為十。一者體。二者因。三者果。四者業。五者相應。六者行。七者時差別。八者遍一切處。九者不變。十者無差別。初依體因故。說一偈。

自性常不染　　如寶空凈水 　信法及般若　　三昧大悲等

此初半偈示現何義。偈言。

自在力不變　　思實體柔軟 　寶空水功德　　相似相對法

此偈明何義。向說三種義。彼三種義。次第依于自相同相。如來法身三種清凈功德。如如意寶珠虛空凈水。相似相對法應知。此明何義。思者依如來法身。所思所修皆悉成就故。後半偈者示現何義。偈言。

有四種障礙　　謗法及著我 　怖畏世間苦　　舍離諸眾生

此偈明何義。偈言。

闡提及外道　　聲聞及自

【現代漢語翻譯】 現代漢語譯本 『真如』（Tathata，事物的真實本性）沒有差別，因此，第三點是一切眾生都確實具有『真如佛性』（Tathagatagarbha，如來藏）。偈語說『皆實有佛性故』，就是這個意思。從這裡開始，本論依據《如來藏經》（Tathagatagarbha Sutra）進行闡述，我之後會詳細說明，你們應該知道。如偈語原文所說： 『一切眾生界，不離諸佛智，以彼凈無垢，性體不二故，依一切諸佛，平等法性身，知一切眾生，皆有如來藏，體及因果業，相應及以行，時差別遍處，不變無差別，彼妙義次第，第一真法性，我如是略說，汝今應善知。』 這首偈語揭示了什麼含義？簡要地說，這首偈語有十種含義。依據這十種含義，應該瞭解第一義諦的實智境界和佛性的差別。這十種含義是什麼？一是『體』（essence），二是『因』（cause），三是『果』（effect），四是『業』（karma），五是『相應』（correspondence），六是『行』（practice），七是『時差別』（temporal difference），八是『遍一切處』（omnipresence），九是『不變』（immutability），十是『無差別』（non-difference）。首先，依據『體』和『因』，所以說了一首偈語： 『自性常不染，如寶空凈水，信法及般若，三昧大悲等。』 這前半首偈語揭示了什麼含義？偈語說： 『自在力不變，思實體柔軟，寶空水功德，相似相對法。』 這首偈語闡明了什麼含義？前面說了三種含義，這三種含義依次依據自相、同相、如來法身的三種清凈功德，就像如意寶珠、虛空、凈水，是相似相對的法。這闡明了什麼含義？『思』（thought）是指依靠如來法身，所思所修都能成就。後半首偈語揭示了什麼含義？偈語說： 『有四種障礙，謗法及著我，怖畏世間苦，舍離諸眾生。』 這首偈語闡明了什麼含義？偈語說： 『闡提』（icchantika，斷善根者）及『外道』（tirthika，非佛教徒），『聲聞』（sravaka，聽聞佛法而修行的弟子）及『自』

【English Translation】 English version 『Tathata』 (suchness, the true nature of things) is without difference, therefore, the third point is that all sentient beings truly possess 『Tathagatagarbha』 (the womb of the Tathagata, Buddha-nature). The verse says 『all truly possess Buddha-nature,』 which is what this means. From here on, this treatise relies on the 『Tathagatagarbha Sutra』 for explanation. I will explain it in detail later, and you should know it. As the original verse says: 『The realm of all sentient beings, is not apart from the wisdom of all Buddhas, because it is pure and without defilement, its nature and substance are non-dual, relying on all Buddhas, the equal Dharmakaya (body of Dharma), know that all sentient beings, possess the Tathagatagarbha, essence and cause, effect and karma, correspondence and practice, temporal difference, omnipresence, immutability, non-difference, those wonderful meanings in order, the first true Dharma-nature, I have briefly explained it thus, you should now know it well.』 What meaning does this verse reveal? Briefly speaking, this verse has ten meanings. Based on these ten meanings, one should understand the difference between the realm of true wisdom of the first principle and Buddha-nature. What are these ten meanings? First is 『essence』 (body), second is 『cause』 (hetu), third is 『effect』 (phala), fourth is 『karma』 (karma), fifth is 『correspondence』 (sameness), sixth is 『practice』 (conduct), seventh is 『temporal difference』 (time difference), eighth is 『omnipresence』 (all-pervading), ninth is 『immutability』 (unchanging), and tenth is 『non-difference』 (no difference). First, based on 『essence』 and 『cause,』 therefore a verse is said: 『The self-nature is always unpolluted, like a jewel, space, and pure water, faith in the Dharma and prajna (wisdom), samadhi (meditation) and great compassion, etc.』 What meaning does this first half of the verse reveal? The verse says: 『Free power is immutable, thought, substance, and softness, the merits of jewel, space, and water, are similar and relative dharmas.』 What meaning does this verse explain? The three meanings mentioned earlier, these three meanings are based on self-nature, common nature, and the three pure merits of the Dharmakaya of the Tathagata, like a wish-fulfilling jewel, space, and pure water, which are similar and relative dharmas. What does this explain? 『Thought』 refers to relying on the Dharmakaya of the Tathagata, so that whatever is thought and practiced can be accomplished. What meaning does the second half of the verse reveal? The verse says: 『There are four kinds of obstacles, slandering the Dharma and attachment to self, fearing the suffering of the world, abandoning all sentient beings.』 What meaning does this verse explain? The verse says: 『Icchantika』 (one who has severed roots of goodness) and 『tirthika』 (non-Buddhist), 『sravaka』 (a disciple who practices by hearing the Buddha's teachings) and 『self』

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覺 　信等四種法　　清凈因應知

此偈明何義。略說一切眾生界中有三種眾生。何等為三。一者求有。二者遠離求有。三者不求彼二。求有有二種何等為二。一者謗解脫道無涅槃性。常求住世間不求證涅槃。二者于佛法中闡提同位。以謗大乘故。是故不增不減經言。舍利弗。若有比丘比丘尼優婆塞優婆夷。若起一見若起二見。諸佛如來非彼世尊。如是等人非我弟子。舍利弗。是人以起二見因緣。從闇入闇從冥入冥。我說是等名一闡提故。偈言謗法故。闡提故。遠離求有者。亦有二種。何等為二。一者無求道方便。二者有求道方便。無求道方便者。亦有二種。何等為二。一者多種外道種種邪計。謂僧佉衛世師尼揵陀若提子等。無求道方便。二者于佛法中同外道行。雖信佛法而顛倒取。彼何者是。謂犢子等。見身中有我等。不信第一義諦。不信真如法空。佛說彼人無異外道。復有計空為有。以我相憍慢故。何以故。以如來為說空解脫門令得覺知。而彼人計唯空無實。為彼人故。寶積經中佛告迦葉。寧見計我如須彌山。而不用見憍慢眾生計空為有。迦葉一切邪見解空得離。若見空為有。彼不可化令離世間故。偈言及著我故。及外道故。有方便求道者。亦有二種。何等為二。一者聲聞。偈言怖畏世間苦故。聲聞故。二

【現代漢語翻譯】 現代漢語譯本 覺（bodhi）：指覺悟，此處指對真理的覺醒。 信等四種法，清凈因應知：相信佛法等四種法是清凈的根本原因，應當瞭解。

此偈說明什麼含義？ 簡要地說，一切眾生界中有三種眾生。 哪三種？ 一種是追求存在的（求有），一種是遠離追求存在的（遠離求有），一種是不追求這兩種的（不求彼二）。 追求存在有兩種，哪兩種？ 一種是誹謗解脫之道，認為沒有涅槃的性質，總是尋求停留在世間，不尋求證得涅槃。 一種是在佛法中與一闡提（icchantika）同等地位，因為他們誹謗大乘佛法。 因此，《不增不減經》說：『舍利弗（Sariputra）。 如果有比丘（bhiksu）、比丘尼（bhiksuni）、優婆塞（upasaka）、優婆夷（upasika），如果生起一種見解或兩種見解，認為諸佛如來不是他們的世尊，這樣的人不是我的弟子。 舍利弗，這些人因為生起兩種見解的因緣，從黑暗進入黑暗，從昏昧進入昏昧。』 我說這些人名為一闡提。 所以偈語說：『因為誹謗佛法，所以成為一闡提。』 遠離追求存在的人，也有兩種。 哪兩種？ 一種是沒有尋求正道的方便，一種是有尋求正道的方便。 沒有尋求正道的方便的人，也有兩種。 哪兩種？ 一種是多種外道，有種種邪惡的見解，如僧佉（Samkhya）、衛世師（Vaisheshika）、尼揵陀若提子（Nigantha Nataputta）等，他們沒有尋求正道的方便。 一種是在佛法中行持與外道相同，雖然相信佛法卻顛倒理解。 哪些人是這樣呢？ 比如犢子部（Vatsiputriya）等，他們認為身體中有『我』等，不相信第一義諦，不相信真如法空。 佛說這些人與外道沒有區別。 還有人執著于空，認為空是實有的，因此生起我相和驕慢。 為什麼呢？ 因為如來為他們說了空解脫門，讓他們得以覺知，而他們卻認為只有空而沒有實有。 爲了這些人，在《寶積經》（Ratnakuta Sutra）中，佛告訴迦葉（Kasyapa）：『寧願見到執著于『我』如同須彌山（Sumeru）一樣，也不願意見到驕慢的眾生執著于空為實有。 迦葉，一切邪見都可以通過理解空性而得以解脫，如果執著于空為實有，就無法教化他們脫離世間。』 所以偈語說：『以及執著於我，以及成為外道。』 有方便尋求正道的人，也有兩種。 哪兩種？ 一種是聲聞（sravaka）。 偈語說：『因為怖畏世間的痛苦，所以成為聲聞。』

【English Translation】 English version Bodhi (覺): Refers to enlightenment, here it means awakening to the truth. 'Faith and other four dharmas, know that they are the pure cause.'

What does this verse explain? Briefly speaking, there are three kinds of beings in all realms of sentient beings. What are the three? One is seeking existence (seeking being), one is avoiding seeking existence (avoiding seeking being), and one is not seeking either of these two (not seeking those two). There are two kinds of seeking existence, what are the two? One is slandering the path of liberation, believing that there is no nature of Nirvana, always seeking to stay in the world and not seeking to attain Nirvana. One is in the same position as an icchantika (一闡提) in the Buddhadharma, because they slander the Mahayana (大乘) teachings. Therefore, the Anunatva Apurnatva Sutra says: 'Sariputra (舍利弗). If there are monks (bhiksu), nuns (bhiksuni), laymen (upasaka), laywomen (upasika), if they give rise to one view or two views, thinking that the Buddhas and Tathagatas are not their World Honored Ones, such people are not my disciples. Sariputra, these people, because of the causes and conditions of giving rise to two views, go from darkness into darkness, from obscurity into obscurity.' I say that these people are called icchantikas. Therefore, the verse says: 'Because of slandering the Dharma, therefore becoming an icchantika.' There are also two kinds of people who avoid seeking existence. What are the two? One is without the means to seek the path, and one is with the means to seek the path. There are also two kinds of people without the means to seek the path. What are the two? One is the various heretics with various evil views, such as the Samkhya (僧佉), Vaisheshika (衛世師), Nigantha Nataputta (尼揵陀若提子), etc., they have no means to seek the path. One is practicing the same as heretics in the Buddhadharma, although they believe in the Buddhadharma, they understand it upside down. Who are these people? For example, the Vatsiputriya (犢子部), etc., they believe that there is a 'self' in the body, etc., they do not believe in the ultimate truth, they do not believe in the emptiness of suchness. The Buddha said that these people are no different from heretics. There are also people who cling to emptiness, thinking that emptiness is real, therefore giving rise to self-attachment and arrogance. Why? Because the Tathagata spoke the door of liberation through emptiness for them, so that they could awaken, but they think that there is only emptiness and no reality. For these people, in the Ratnakuta Sutra (寶積經), the Buddha told Kasyapa (迦葉): 'It is better to see clinging to 'self' like Mount Sumeru (須彌山), than to see arrogant beings clinging to emptiness as real. Kasyapa, all evil views can be liberated by understanding emptiness, but if clinging to emptiness as real, it is impossible to teach them to leave the world.' Therefore, the verse says: 'And clinging to self, and becoming a heretic.' There are also two kinds of people with the means to seek the path. What are the two? One is the sravaka (聲聞). The verse says: 'Because of fearing the suffering of the world, therefore becoming a sravaka.'

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者辟支佛。偈言舍離諸眾生故。及自覺故。不求彼二者。所謂第一利根眾生諸菩薩摩訶薩。何以故。以諸菩薩不求彼有如一闡提故。又亦不同無方便求道種種外道等故。又亦不同有方便求道聲聞辟支佛等故。何以故。以諸菩薩見世間涅槃道平等故。以不住涅槃心故。以世間法不能染故。而修行世間行堅固慈悲涅槃心故。以善住根本清凈法中故。又彼求有眾生一闡提人。及佛法中同闡提位。名為邪定聚眾生。又遠離求有眾生中。墮無方便求道眾生。名為不定聚眾生。又遠離求有眾生中。求離世間方便求道聲聞辟支佛。及不求彼二。平等道智菩薩摩訶薩。名為正定聚眾生。又除求于無障礙道大乘眾生。余有四種眾生。何等為四。一者闡提。二者外道。三者聲聞。四者辟支佛。彼四眾生有四種障故。不能證故。不能會故。不能見如來之性。何等為四。一者謗大乘法一闡提障。此障對治。謂諸菩薩摩訶薩信大乘故。偈言信法故。二者橫計身中有我諸外道障。此障對治。謂諸菩薩摩訶薩修行般若波羅蜜故。偈言及般若故。三者怖畏世間諸苦聲聞人障。此障對治。謂諸菩薩摩訶薩修行虛空藏首楞嚴等諸三昧故。偈言三昧故。四者背舍利益一切眾生舍大悲心辟支佛障。此障對治。謂諸菩薩摩訶薩修行大悲。為利益眾生故。偈言大悲故

【現代漢語翻譯】 現代漢語譯本： 這些是辟支佛（Pratyekabuddha，獨覺佛）的境界。用偈語來說，就是因為捨棄了對眾生的執著，並且能夠自覺自悟，所以不追求前兩者（指眾生和自覺）。而第一等具有銳利根性的眾生，就是諸菩薩摩訶薩（Bodhisattva-Mahāsattva，大菩薩）。為什麼呢？因為諸菩薩不追求像一闡提（Icchantika，斷善根者）那樣的境界。而且，他們也不同於那些沒有方便法門而求道的各種外道。他們也不同於那些有方便法門而求道的聲聞（Śrāvaka，聲聞乘）和辟支佛。為什麼呢？因為諸菩薩見到世間的涅槃（Nirvana，寂滅）之道是平等的。因為他們不住于涅槃之心，因為世間法不能夠染污他們，所以他們修行世間行，以堅固的慈悲心安住于涅槃。因為他們善於安住于根本清凈的法中。 那些追求有（存在）的一闡提人，以及在佛法中處於類似一闡提地位的人，被稱為邪定聚眾生（Mithyātva-niyata，邪定聚）。此外，遠離追求有的眾生中，那些墮入沒有方便法門而求道的眾生，被稱為不定聚眾生（Aniyata-rāśi，不定聚）。此外，遠離追求有的眾生中，那些尋求脫離世間的方便法門而求道的聲聞和辟支佛，以及不追求前兩者，具有平等道智的菩薩摩訶薩，被稱為正定聚眾生（Samyaktva-niyata，正定聚）。 除了追求無障礙之道的大乘（Mahāyāna，大乘）眾生之外，還有四種眾生。是哪四種呢？一是闡提，二是外道，三是聲聞，四是辟支佛。這四種眾生有四種障礙，所以不能證悟，不能領會，不能見到如來之性（Tathāgatagarbha，如來藏）。是哪四種障礙呢？一是誹謗大乘法的一闡提的障礙。這種障礙的對治方法是，諸菩薩摩訶薩信奉大乘。偈語說，因為信奉佛法。 二是橫加揣測自身中有我的外道的障礙。這種障礙的對治方法是，諸菩薩摩訶薩修行般若波羅蜜（Prajñāpāramitā，般若波羅蜜多）。偈語說，以及般若。 三是怖畏世間諸苦的聲聞人的障礙。這種障礙的對治方法是，諸菩薩摩訶薩修行虛空藏（Ākāśagarbha，虛空藏菩薩）、首楞嚴（Śūraṅgama，首楞嚴三昧）等諸三昧（Samādhi，禪定）。偈語說，三昧。 四是背棄捨棄利益一切眾生的大悲心的辟支佛的障礙。這種障礙的對治方法是，諸菩薩摩訶薩修行大悲，爲了利益眾生。偈語說，大悲。

【English Translation】 English version: These are the realms of the Pratyekabuddhas (Solitary Buddhas). As the verse says, it is because they abandon attachment to all beings and are self-aware, that they do not seek the former two (referring to beings and self-awareness). And the foremost beings with sharp faculties are the Bodhisattva-Mahāsattvas (Great Bodhisattvas). Why is that? Because the Bodhisattvas do not seek a state like that of the Icchantikas (those who have severed their roots of goodness). Moreover, they are also different from the various non-Buddhist paths that seek the Way without skillful means. They are also different from the Śrāvakas (Hearers) and Pratyekabuddhas who seek the Way with skillful means. Why is that? Because the Bodhisattvas see the path of Nirvana (Liberation) in the world as equal. Because they do not dwell in the mind of Nirvana, because worldly dharmas cannot defile them, therefore they practice worldly conduct, abiding in Nirvana with steadfast compassion. Because they dwell well in the fundamental pure Dharma. Those Icchantikas who seek existence, and those in the Buddhadharma who are in a similar position to Icchantikas, are called Mithyātva-niyata beings (those fixed on wrong paths). Furthermore, among the beings who abandon seeking existence, those who fall into seeking the Way without skillful means are called Aniyata-rāśi beings (those of uncertain destiny). Furthermore, among the beings who abandon seeking existence, those Śrāvakas and Pratyekabuddhas who seek skillful means to escape the world, and the Bodhisattva-Mahāsattvas who do not seek the former two and possess equal wisdom of the path, are called Samyaktva-niyata beings (those fixed on the right path). Apart from the Mahāyāna (Great Vehicle) beings who seek the unobstructed path, there are four other types of beings. What are the four? First, the Icchantikas; second, the non-Buddhists; third, the Śrāvakas; and fourth, the Pratyekabuddhas. These four types of beings have four types of obstacles, therefore they cannot attain enlightenment, cannot comprehend, and cannot see the Tathāgatagarbha (Buddha-nature). What are the four obstacles? First, the obstacle of the Icchantikas who slander the Mahāyāna Dharma. The antidote to this obstacle is that the Bodhisattva-Mahāsattvas believe in the Mahāyāna. As the verse says, because of faith in the Dharma. Second, the obstacle of the non-Buddhists who falsely assume that there is a self within the body. The antidote to this obstacle is that the Bodhisattva-Mahāsattvas practice Prajñāpāramitā (Perfection of Wisdom). As the verse says, and Prajñā. Third, the obstacle of the Śrāvakas who fear the sufferings of the world. The antidote to this obstacle is that the Bodhisattva-Mahāsattvas practice various Samādhis (Meditative Absorptions) such as Ākāśagarbha (Space Treasury) and Śūraṅgama (Heroic March). As the verse says, Samādhi. Fourth, the obstacle of the Pratyekabuddhas who turn away from the great compassion of benefiting all beings. The antidote to this obstacle is that the Bodhisattva-Mahāsattvas practice great compassion for the benefit of beings. As the verse says, great compassion.

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。是名四種障。障四種眾生。為對治彼四種障故。諸菩薩摩訶薩信修行大乘等四種對治法。得無上清凈法身。到第一彼岸。何以故。依此四種清凈法界修習善法。此是諸佛隨順法子于佛家生。是故偈言。

大乘信為子　　般若以為母 　禪胎大悲乳　　諸佛如實子

偈言信等四種法清凈因應知故。又依果業故。說一偈。

凈我樂常等　　彼岸功德果 　厭苦求涅槃　　欲愿等諸業

此初半偈示現何義。偈言。

略說四句義　　四種顛倒法 　於法身中倒　　修行對治法

此偈明何義。彼信等四法。如來法身因此能清凈。彼向說四種法。彼次第略說對治四顛倒。如來法身四種功德波羅蜜果應知。偈言略說四句義故。此明何義。謂於色等無常事中起于常想。于苦法中起於樂想。于無我中起於我想。于不凈中起于凈想。是等名為四種顛倒應知。偈言四種顛倒法故。為對治此四種顛倒故。有四種非顛倒法應知。何等為四。謂於色等無常事中生無常想苦想無我想不凈想等。是名四種不顛倒對治應知。偈言修行對治法故。如是四種顛倒對治。依如來法身。復是顛倒應知。偈言於法身中倒故。對治此倒說有四種如來法身功德波羅蜜果。何等為四。所謂常波羅蜜樂波羅蜜我波羅蜜凈波羅蜜應知。偈言修

【現代漢語翻譯】 這是所謂的四種障礙，它們障礙四種眾生。爲了對治這四種障礙，諸菩薩摩訶薩以信心修行大乘等四種對治法，從而獲得無上清凈的法身，到達第一彼岸（到達涅槃的境界）。為什麼呢？因為依靠這四種清凈的法界修習善法，這是諸佛隨順的法子，于佛家出生。所以偈頌說：

『大乘信為子，般若以為母，禪胎大悲乳，諸佛如實子。』

偈頌說信心等四種法是清凈的因，應當知曉。又因為依靠果報的緣故，所以說一個偈頌：

『凈我樂常等，彼岸功德果，厭苦求涅槃，欲愿等諸業。』

這前半個偈頌顯示了什麼意義呢？偈頌說：

『略說四句義，四種顛倒法，於法身中倒，修行對治法。』

這個偈頌說明了什麼意義呢？這信心等四法，如來的法身因此能夠清凈。前面所說的四種法，是次第略說對治四種顛倒。如來法身的四種功德波羅蜜（到達彼岸）的果報應當知曉。偈頌說略說四句義的緣故。這說明了什麼意義呢？就是在色（物質現象）等無常的事物中，產生常的想念；在苦的法中，產生樂的想念；在無我中，產生我的想念；在不凈中，產生凈的想念。這些就叫做四種顛倒，應當知曉。偈頌說四種顛倒法的緣故。爲了對治這四種顛倒的緣故，有四種非顛倒法應當知曉。哪四種呢？就是在色等無常的事物中，生起無常想、苦想、無我想、不凈想等。這叫做四種不顛倒的對治，應當知曉。偈頌說修行對治法的緣故。像這樣四種顛倒的對治，依靠如來的法身，又是顛倒，應當知曉。偈頌說於法身中倒的緣故。爲了對治這種顛倒，所以說有四種如來法身的功德波羅蜜的果報。哪四種呢？就是常波羅蜜（Nitya Paramita），樂波羅蜜（Sukha Paramita），我波羅蜜（Atma Paramita），凈波羅蜜（Subha Paramita），應當知曉。偈頌說修

【English Translation】 These are called the four kinds of obstacles, which obstruct four kinds of beings. In order to counteract these four kinds of obstacles, the Bodhisattva-Mahasattvas cultivate the four kinds of antidotal dharmas, such as faith in the Mahayana, thereby obtaining the unsurpassed pure Dharmakaya (Dharmakaya: the body of the Dharma, the ultimate reality) and reaching the first shore (reaching the state of Nirvana). Why? Because by relying on these four kinds of pure Dharma realms to cultivate good dharmas, these are the Dharma sons who follow the Buddhas and are born into the Buddha's family. Therefore, the verse says:

'Mahayana faith is the son, Prajna (Prajna: wisdom) is the mother, Dhyana (Dhyana: meditation) is the womb, great compassion is the milk, the Buddhas are the true sons.'

The verse says that the four dharmas, such as faith, are the cause of purity, which should be known. Also, because of relying on the karma of the result, a verse is spoken:

'Purity, self, joy, permanence, etc., are the fruits of merit on the other shore.厭惡苦難，尋求涅槃，慾望和願望等都是諸業。'

What meaning does this first half of the verse reveal? The verse says:

'Briefly speaking, the meaning of the four lines is the four kinds of inverted dharmas, inverted in the Dharmakaya, cultivating the antidotal dharmas.'

What meaning does this verse explain? These four dharmas, such as faith, enable the Tathagata's Dharmakaya to be purified. The four dharmas mentioned earlier are a brief and sequential explanation of counteracting the four inversions. The four kinds of merit Paramita (Paramita: perfection, reaching the other shore) fruits of the Tathagata's Dharmakaya should be known. The verse says that it briefly explains the meaning of the four lines. What does this explain? It means that in impermanent things such as form (rupa), one generates the thought of permanence; in the dharma of suffering, one generates the thought of joy; in non-self, one generates the thought of self; in impurity, one generates the thought of purity. These are called the four inversions, which should be known. The verse says the four kinds of inverted dharmas. In order to counteract these four kinds of inversions, there are four kinds of non-inverted dharmas that should be known. What are the four? They are generating the thought of impermanence, the thought of suffering, the thought of non-self, and the thought of impurity in impermanent things such as form. These are called the four kinds of non-inverted antidotes, which should be known. The verse says cultivating the antidotal dharmas. Like this, the counteraction of the four kinds of inversions, relying on the Tathagata's Dharmakaya, is again an inversion, which should be known. The verse says inverted in the Dharmakaya. In order to counteract this inversion, it is said that there are four kinds of merit Paramita fruits of the Tathagata's Dharmakaya. What are the four? They are Nitya Paramita (Nitya Paramita: Perfection of Permanence), Sukha Paramita (Sukha Paramita: Perfection of Bliss), Atma Paramita (Atma Paramita: Perfection of Self), and Subha Paramita (Subha Paramita: Perfection of Purity), which should be known. The verse says cultivate

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行對治法故。是故聖者勝鬘經言。世尊。凡夫眾生於五陰法起顛倒想。謂無常常想。苦有樂想。無我我想。不凈凈想。世尊。一切阿羅漢辟支佛空智者。於一切智境界及如來法身本所不見。若有眾生。信佛語故。于如來法身起常想樂想我想凈想。世尊。彼諸眾生非顛倒見。是名正見。何以故。唯如來法身。是常波羅蜜樂波羅蜜我波羅蜜凈波羅蜜。世尊。若有眾生於佛法身作是見者。是名正見。世尊。正見者是佛真子。從佛口生從正法生。從法化生得法余財。如是等故。又此四種如來法身功德波羅蜜從因向果。次第而說凈我樂常應知。云何次第從因向果。謂誹謗大乘一闡提障。實無有凈而心樂著取世間凈。此障對治。謂諸菩薩摩訶薩信大乘修行證得第一凈波羅蜜果應知。於五陰中見有神我諸外道障。實無神我而樂著取我。此障對治。謂諸菩薩摩訶薩修行般若波羅蜜。證得第一我波羅蜜果應知。此明何義。一切外道執著色等非真實事。以為有我。而彼外道取著我相。無如是我相虛妄顛倒。一切時無我。以是義故。說言如來如實智知一切法無我到第一彼岸。而如來無彼我無我相。何以故。以一切時如實見知不虛妄故。非顛倒故。此以何義。以即無我名為有我。即無我者。無彼外道虛妄神我。名有我者。如來有彼得自在我。是

【現代漢語翻譯】 現代漢語譯本：因為有對治這些顛倒的方法。所以《勝鬘經》中聖勝鬘夫人說：『世尊，凡夫眾生對於五陰（色、受、想、行、識，構成個體存在的五種要素）之法，生起顛倒的想念，認為無常的事物是常，苦的事物是樂，無我的事物是我，不凈的事物是凈。世尊，一切阿羅漢（斷絕輪迴的聖者）、辟支佛（無師自悟的聖者）、空智者，對於一切智（佛的智慧）境界以及如來法身（佛的真身）的本來面目都不能完全見到。如果有眾生，因為相信佛的話，對於如來法身生起常的想念、樂的想念、我的想念、凈的想念。世尊，這些眾生不是顛倒見，這才是正確的見解。為什麼呢？因為只有如來法身，才是真常波羅蜜（達到圓滿的常）、真樂波羅蜜（達到圓滿的樂）、真我波羅蜜（達到圓滿的我）、真凈波羅蜜（達到圓滿的凈）。世尊，如果有眾生對於佛法身作這樣的見解，這才是正確的見解。世尊，有正見的人是佛的真子，從佛口所生，從正法所生，從法化生，得到法財。』像這樣等等的說法。而且這四種如來法身功德波羅蜜，是從因到果，依次序而說的凈、我、樂、常，應當知道。什麼是次第從因到果呢？就是誹謗大乘（佛教的普遍教義）的一闡提（斷絕善根的人）的障礙，實際上沒有清凈，而內心卻喜歡執著於世間的清凈。這種障礙的對治方法，就是諸位菩薩摩訶薩（偉大的菩薩）信奉大乘，修行證得第一清凈波羅蜜的果實，應當知道。在五陰中見到有神我（永恒不變的自我）的各種外道的障礙，實際上沒有神我，卻喜歡執著於我。這種障礙的對治方法，就是諸位菩薩摩訶薩修行般若波羅蜜（智慧的圓滿），證得第一我波羅蜜的果實，應當知道。這說明什麼意義呢？一切外道執著於色等不真實的事物，以為是有我。而那些外道執著於我相，沒有像這樣的我相，是虛妄顛倒的。一切時都是無我的。因為這個緣故，說如來如實地知道一切法無我，到達第一彼岸。而如來沒有那個我，也沒有無我相。為什麼呢？因為一切時都如實地見知，不虛妄的緣故，不是顛倒的緣故。這又是什麼意義呢？就是以即是無我而名為有我。即是無我，是沒有那些外道虛妄的神我。名為有我，是如來有那個得到自在的我。』 是

【English Translation】 English version: Because there are methods to counteract these inversions. Therefore, in the Śrīmālādevī Siṃhanāda Sūtra, the Venerable Śrīmālā says: 'World-Honored One, ordinary beings develop inverted perceptions regarding the five skandhas (form, feeling, perception, mental formations, and consciousness), considering impermanent things as permanent, suffering as pleasure, no-self as self, and impure things as pure. World-Honored One, all Arhats (liberated beings), Pratyekabuddhas (self-enlightened beings), and those with wisdom of emptiness do not fully see the realm of all-wisdom (Buddha's wisdom) and the original nature of the Dharmakāya (Buddha's true body) of the Tathāgata (Buddha). If there are beings who, because they believe the Buddha's words, develop the perception of permanence, pleasure, self, and purity regarding the Tathāgata's Dharmakāya, World-Honored One, these beings do not have inverted views; this is called right view. Why? Because only the Tathāgata's Dharmakāya is true permanence paramita (perfection of permanence), true pleasure paramita (perfection of pleasure), true self paramita (perfection of self), and true purity paramita (perfection of purity). World-Honored One, if there are beings who have such a view of the Buddha's Dharmakāya, this is called right view. World-Honored One, those with right view are the true children of the Buddha, born from the Buddha's mouth, born from the true Dharma, transformed by the Dharma, and obtain the remaining wealth of the Dharma.' Such are the statements. Furthermore, these four kinds of Tathāgata Dharmakāya merit paramitas are spoken in order from cause to effect: purity, self, pleasure, and permanence should be known. What is the order from cause to effect? It is the obstacle of icchantikas (those who have severed their roots of goodness) who slander the Mahāyāna (the Great Vehicle of Buddhism), who, in reality, have no purity but whose minds delight in clinging to worldly purity. The counteracting method for this obstacle is that Bodhisattva-Mahāsattvas (great Bodhisattvas) believe in the Mahāyāna, practice, and attain the fruit of the first purity paramita, it should be known. The obstacle of various non-Buddhist paths who see a divine self (ātman) in the five skandhas, who, in reality, have no divine self but delight in clinging to self. The counteracting method for this obstacle is that Bodhisattva-Mahāsattvas practice Prajñāpāramitā (perfection of wisdom) and attain the fruit of the first self paramita, it should be known. What meaning does this clarify? All non-Buddhists cling to unreal things such as form, thinking they have a self. And those non-Buddhists cling to the appearance of self; there is no such appearance of self; it is false and inverted. At all times, there is no self. For this reason, it is said that the Tathāgata truly knows that all dharmas (phenomena) are without self and reaches the first shore. And the Tathāgata has neither that self nor the appearance of no-self. Why? Because at all times, he truly knows without falsehood, and is not inverted. What is the meaning of this? It is that what is no-self is called having self. What is no-self is the absence of those non-Buddhist false divine selves. What is called having self is that the Tathāgata has that self that has attained self-mastery.' Is

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故偈言。

如清凈真空　　得第一無我 　諸佛得凈體　　是名得大身

此偈明何義。得大身者。謂如來得第一清凈真如法身。彼是諸佛如來實我。以得自在體。以得第一清凈身。偈言諸佛得凈體故。以是義故。諸佛名得清凈自在。偈言是名得大身故。以是義故。依於此義諸佛如來於無漏界中得為第一最自在我。又復即依如是義故。如來法身不名為有。以無我相無法相故。以是義故。不得言有。以如彼相如是無故。又復即依如是義故。如來法身不名為無。以唯有彼真如我體。是故不得言無法身。以如彼相如是有故。依此義故。諸外道問。如來死後為有身耶。為無身耶。有如是等。是故如來不記不答。諸聲聞人畏世間苦。為對治彼畏世間苦。諸菩薩摩訶薩修行一切世間出世間諸三昧故。證得第一樂波羅蜜果應知。辟支佛人棄捨利益一切眾生樂住寂靜。為對治彼棄捨眾生。諸菩薩摩訶薩修行大悲。住無限齊世間。常利益眾生。證得第一常波羅蜜果應知。是名諸菩薩摩訶薩信及般若三昧大悲四種修行。如是次第得如來身凈我樂常四種功德波羅蜜果應知。又復有義。依此四種如來法身名為廣大。如法界究竟。如虛空盡未來際。此明何義。信修行大乘。是故諸佛如來常得清凈法界到第一彼岸。是故說言廣大如法界修行

【現代漢語翻譯】 現代漢語譯本： 所以用偈語說： 『如清凈的真空，證得第一無我之境，諸佛獲得清凈的體性，這便稱為獲得大身。』 這偈語闡明了什麼意義？所謂『得大身』，是指如來證得了第一清凈的真如法身。這法身是諸佛如來的真實自我（實我）。因為獲得了自在的體性，因為獲得了第一清凈的身。偈語說『諸佛得凈體』，就是這個意思。因為這個緣故，諸佛被稱為獲得了清凈自在。偈語說『是名得大身』，也是這個意思。因為這個緣故，依據這個意義，諸佛如來在無漏的境界中，成為第一最自在的我。 又依據這個意義，如來的法身不能稱為『有』，因為沒有我相，沒有法相。因為這個緣故，不能說『有』。因為如法身之相，本性是空無的。又依據這個意義，如來的法身不能稱為『無』，因為唯有那真如我的體性存在。所以不能說沒有法身，因為如法身之相，本性是存在的。依據這個意義，那些外道問：『如來死後是有身呢，還是無身呢？』等等。所以如來不作記別，不回答。 那些聲聞人畏懼世間的苦，爲了對治這種畏懼世間苦，那些菩薩摩訶薩修行一切世間和出世間的各種三昧，因此證得了第一樂波羅蜜的果報，應當知曉。辟支佛人捨棄利益一切眾生的快樂，安住于寂靜，爲了對治這種捨棄眾生，那些菩薩摩訶薩修行大悲，安住于無限的世間，常常利益眾生，證得了第一常波羅蜜的果報，應當知曉。這便是諸菩薩摩訶薩的信、般若、三昧、大悲這四種修行。像這樣次第地獲得如來身的凈、我、樂、常這四種功德波羅蜜的果報，應當知曉。 又有一種解釋，依據這四種，如來的法身被稱為廣大，如法界一樣究竟，如虛空一樣沒有邊際，直到未來永恒。這說明了什麼意義？信修行大乘，所以諸佛如來常常獲得清凈的法界，到達第一彼岸。所以說廣大如法界的修行。

【English Translation】 English version: Therefore, the verse says: 'Like pure empty space, attaining the first no-self, all Buddhas obtain a pure body, this is called attaining the great body.' What meaning does this verse illuminate? 'Attaining the great body' refers to the Tathagata (如來) attaining the first pure True Thusness Dharma Body (真如法身). That Dharma Body is the real self (實我) of all Buddhas and Tathagatas. Because they have attained a self-existent nature, because they have attained the first pure body. The verse says 'all Buddhas obtain a pure body,' that is the meaning. Because of this reason, the Buddhas are called having attained pure self-existence. The verse says 'this is called attaining the great body,' that is also the meaning. Because of this reason, based on this meaning, the Buddhas and Tathagatas, in the realm of no outflows (無漏界), become the first and most self-existent self. Furthermore, based on this meaning, the Dharma Body of the Tathagata cannot be called 'existent,' because there is no self-appearance (我相), no dharma-appearance (法相). Because of this reason, it cannot be said to 'exist.' Because the appearance of the Dharma Body is inherently empty. Furthermore, based on this meaning, the Dharma Body of the Tathagata cannot be called 'non-existent,' because only that True Thusness self-nature exists. Therefore, it cannot be said that there is no Dharma Body, because the appearance of the Dharma Body is inherently existent. Based on this meaning, those heretics ask: 'After the Tathagata dies, does he have a body, or does he not have a body?' and so on. Therefore, the Tathagata does not make predictions, does not answer. Those Shravakas (聲聞人) fear the suffering of the world. To counteract this fear of worldly suffering, those Bodhisattva-Mahasattvas (菩薩摩訶薩) cultivate all worldly and trans-worldly Samadhis (三昧), therefore attaining the fruit of the first Bliss Paramita (樂波羅蜜), it should be known. Pratyekabuddhas (辟支佛人) abandon the joy of benefiting all sentient beings, and abide in tranquility. To counteract this abandonment of sentient beings, those Bodhisattva-Mahasattvas cultivate great compassion, abide in limitless worlds, constantly benefiting sentient beings, attaining the fruit of the first Eternal Paramita (常波羅蜜), it should be known. These are the four cultivations of faith, prajna (般若), samadhi, and great compassion of the Bodhisattva-Mahasattvas. In this way, they sequentially obtain the fruits of the pure, self, bliss, and eternal qualities of the Tathagata's body, it should be known. Furthermore, there is another explanation. Based on these four, the Dharma Body of the Tathagata is called vast and great, as ultimate as the Dharma Realm (法界), as boundless as space, until the endless future. What does this illuminate? Faithfully cultivating the Mahayana (大乘), therefore the Buddhas and Tathagatas constantly obtain the pure Dharma Realm, reaching the first shore. Therefore, it is said that the cultivation is as vast as the Dharma Realm.

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般若波羅蜜。是故諸佛如來成就虛空法身。以器世間究竟無我。以修行虛空藏等無量三昧。以是義故。於一切處一切法中皆得自在。是故說言。究竟如虛空。以修行大悲。於一切眾生無限齊時。得慈悲心平等。是故說言盡未來際。又此四種波羅蜜等住無漏界中。聲聞辟支佛得大力自在。菩薩為證如來功德法身第一彼岸有四種障。何等為四。一者緣相。二者因相。三者生相。四者壞相。緣相者。謂無明住地。即此無明住地與行作緣。如無明緣行。無明住地緣亦如是故。因相者。謂無明住地緣行。即此無明住地緣行為因。如行緣識。無漏業緣亦如是故。生相者。謂無明住地緣依無漏業因生三種意生身。如四種取。緣依有漏業因而生三界。三種意生身生亦如是故。壞相者謂三種意生身緣不可思議變易死如依生緣故有老死。三種意生身緣不可思議變易死亦如是故。又一切煩惱染皆依無明住地根本。以不離無明住地。聲聞辟支佛大力菩薩。未得遠離無明住地垢。是故未得究竟無為凈波羅蜜。又即依彼無明住地緣。以細相戲論習未得永滅。是故未得究竟無為我波羅蜜。又即緣彼無明住地。有細相戲論集。因無漏業生於意陰未得永滅。是故未得究竟無為樂波羅蜜。以諸煩惱染業染生染未得永滅。是故未證究竟甘露如來法身。以未遠離

不可思議變易生死常未究竟。是故未得不變異體。是故未得究竟無為常波羅蜜。又如煩惱染。無明住地亦如是。如業染。無漏業行亦如是。如生染。三種意生身及不可思議變易死亦如是。如聖者勝鬘經言。世尊。譬如取緣有漏業因而生三有。如是世尊。依無明住地緣無漏業因。生阿羅漢辟支佛大力菩薩三種意生身。世尊。此三乘地三種意生身生。及無漏業生。依無明住地有緣非無緣。如是等勝鬘經中廣說應知。

複次以聲聞辟支佛大力菩薩三種意生身中無凈我樂常波羅蜜彼岸功德身。是故聖者勝鬘經言。唯如來法身是常波羅蜜樂波羅蜜我波羅蜜凈波羅蜜。如是等故。此明何義。以如來法身自性清凈離一切煩惱障智障習氣故名為凈。是故說言。唯如來法身是凈波羅蜜。以得寂靜第一自在我故。離無我戲論究竟寂靜故名為我。是故說言。唯如來法身是我波羅蜜。以得遠離意生陰身因故名為樂。是故說言。唯如來法身是樂波羅蜜。以世間涅槃平等證故。故名為常。是故說言。唯如來法身是常波羅蜜。又復略說有二種法。依此二法如來法身有凈波羅蜜應知。何等為二。一者本來自性清凈。以因相故。二者離垢清凈。以勝相故。有二種法。依此二法如來法身有我波羅蜜應知。何等為二。一者遠離諸外道邊。以離虛妄我戲論

【現代漢語翻譯】 現代漢語譯本：不可思議的變易生死尚未達到究竟，因此沒有獲得不變異的本體，所以沒有獲得究竟的無為常波羅蜜（Nirvana-paramita，涅槃波羅蜜）。又如煩惱的染污，無明住地（Avidya-sthiti，無明住地）也是如此。如業的染污，無漏業行也是如此。如生的染污，三種意生身（Manomayakaya，意生身）及不可思議的變易死也是如此。如聖者《勝鬘經》所說：『世尊，譬如憑藉有漏業的因緣而產生三有（Tribhava，三有），如此，世尊，依靠無明住地的因緣，產生阿羅漢（Arhat，阿羅漢）、辟支佛（Pratyekabuddha，辟支佛）、大力菩薩（Mahasattva，摩訶薩埵）三種意生身。世尊，這三乘地的三種意生身產生，以及無漏業的產生，依靠無明住地而有因緣，並非沒有因緣。』如此等等，《勝鬘經》中廣泛地闡述，應當知曉。 再次，因為聲聞（Sravaka，聲聞）、辟支佛、大力菩薩三種意生身中沒有清凈的我、樂、常波羅蜜（Atma-sukha-nitya-paramita，我樂常波羅蜜）的彼岸功德身，所以聖者《勝鬘經》說：『唯有如來法身是常波羅蜜、樂波羅蜜、我波羅蜜、凈波羅蜜。』如此等等。這說明什麼意義呢？因為如來法身自性清凈，遠離一切煩惱障、智障、習氣，所以名為凈。因此說：『唯有如來法身是凈波羅蜜。』因為獲得寂靜第一自在的緣故，遠離無我戲論，究竟寂靜的緣故，名為我。因此說：『唯有如來法身是我波羅蜜。』因為獲得遠離意生陰身之因的緣故，名為樂。因此說：『唯有如來法身是樂波羅蜜。』因為與世間涅槃平等證悟的緣故，故名為常。因此說：『唯有如來法身是常波羅蜜。』又簡略地說，有兩種法，依靠這兩種法，如來法身具有凈波羅蜜，應當知曉。哪兩種呢？一是本來自性清凈，以因相的緣故；二是離垢清凈，以勝相的緣故。有兩種法，依靠這兩種法，如來法身具有我波羅蜜，應當知曉。哪兩種呢？一是遠離諸外道邊，以遠離虛妄我戲論。

【English Translation】 English version: The inconceivable changing birth and death are not yet ultimate. Therefore, the unchanging essence has not been attained. Therefore, the ultimate unconditioned eternal Paramita (Nirvana-paramita) has not been attained. Furthermore, just as defilements stain, so it is with the ground of ignorance (Avidya-sthiti). Just as karma stains, so it is with undefiled karmic actions. Just as birth stains, so it is with the three kinds of mind-made bodies (Manomayakaya) and the inconceivable changing death. As stated in the Holy Srimala Sutra: 'World Honored One, just as conditioned karma gives rise to the three realms of existence (Tribhava), so too, World Honored One, relying on the ground of ignorance, undefiled karma gives rise to the three kinds of mind-made bodies of Arhats (Arhat), Pratyekabuddhas (Pratyekabuddha), and great Bodhisattvas (Mahasattva). World Honored One, the arising of these three kinds of mind-made bodies in the three vehicles, and the arising of undefiled karma, depend on the ground of ignorance and are conditioned, not unconditioned.' Such and so forth, as extensively explained in the Srimala Sutra, should be understood. Furthermore, because the Sravakas (Sravaka), Pratyekabuddhas, and great Bodhisattvas do not possess the other-shore meritorious body of pure self, bliss, and eternal Paramita (Atma-sukha-nitya-paramita) in their three kinds of mind-made bodies, the Holy Srimala Sutra states: 'Only the Dharmakaya of the Tathagata is the eternal Paramita, the bliss Paramita, the self Paramita, and the pure Paramita.' What does this mean? Because the Dharmakaya of the Tathagata is inherently pure, free from all afflictive obscurations, cognitive obscurations, and habitual tendencies, it is called pure. Therefore, it is said: 'Only the Dharmakaya of the Tathagata is the pure Paramita.' Because it has attained the tranquility of the first self-mastery, and is ultimately tranquil, free from the play of no-self, it is called self. Therefore, it is said: 'Only the Dharmakaya of the Tathagata is the self Paramita.' Because it has attained the cause of being free from the mind-made aggregate body, it is called bliss. Therefore, it is said: 'Only the Dharmakaya of the Tathagata is the bliss Paramita.' Because it is equally enlightened with the Nirvana of the world, it is called eternal. Therefore, it is said: 'Only the Dharmakaya of the Tathagata is the eternal Paramita.' Moreover, briefly speaking, there are two kinds of Dharma. Relying on these two kinds of Dharma, the Dharmakaya of the Tathagata possesses the pure Paramita, which should be understood. What are the two? First, it is inherently pure by nature, due to the aspect of cause. Second, it is pure from defilements, due to the aspect of excellence. There are two kinds of Dharma. Relying on these two kinds of Dharma, the Dharmakaya of the Tathagata possesses the self Paramita, which should be understood. What are the two? First, it is far from the extremes of external paths, being free from the play of false self.

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故。二者遠離諸聲聞邊。以離無我戲論故。有二種法。依此二法如來法身有樂波羅蜜應知。何等為二。一者遠離一切苦。二者遠離一切煩惱習氣。此以何義。云何遠離一切苦。以滅一切種苦故。以滅一切意生身故。云何遠離煩惱習氣。以證一切法故。有二種法。依此二法如來法身有常波羅蜜應知。何等為二。一者不滅一切諸有為行。以離斷見邊故。二者不取無為涅槃。以離常見邊故。以是義故。聖者勝鬘經中說言。世尊。見諸行無常。是斷見非正見見涅槃常。是常見非正見。妄想見故。作如是見故。以是義故。依如是向說法界法門第一義諦。說即世間法名為涅槃。以此二法不分別故。以證不住世間涅槃故。是故偈言。

無分別之人　　不分別世間 　不分別涅槃　　涅槃有平等

後半偈者示現何義偈言。

若無佛性者　　不得厭諸苦 　不求涅槃樂　　亦不欲不願

以是義故。聖者勝鬘經言。世尊。若無如來藏者。不得厭苦樂求涅槃。亦無慾涅槃亦不願求。如是等此明何義。略說佛性清凈正因於不定聚眾生能作二種業。何等為二。一者依見世間種種苦惱。厭諸苦故。生心欲離諸世間中一切苦惱。偈言若無佛性者不得厭諸苦故。二者依見涅槃樂悕寂樂故。生求心欲心願心。偈言若無佛性者不求涅槃

【現代漢語翻譯】 現代漢語譯本：因此，有兩種法遠離了所有聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）的境界，因為它們遠離了對無我的戲論。有兩種法，依靠這兩種法，如來的法身具有樂波羅蜜（Sukha-pāramitā，安樂到彼岸），應當知曉。是哪兩種法呢？第一是遠離一切苦，第二是遠離一切煩惱習氣。這是什麼意思呢？如何遠離一切苦呢？因為滅盡了一切種類的苦，因為滅盡了一切意生身（Manōmaya-kāya，由意念產生的身）。如何遠離煩惱習氣呢？因為證悟了一切法。有兩種法，依靠這兩種法，如來的法身具有常波羅蜜（Nitya-pāramitā，常恒到彼岸），應當知曉。是哪兩種法呢？第一是不滅盡一切有為行（Saṃskṛta，因緣和合而成的現象），因為遠離了斷見（Uccheda-dṛṣṭi，認為生命死後斷滅的錯誤見解）的邊見。第二是不取無為涅槃（Asaṃskṛta-nirvāṇa，不依賴因緣和合的涅槃），因為遠離了常見（Śāśvata-dṛṣṭi，認為存在永恒不變的實體的錯誤見解）的邊見。因為這個緣故，聖者《勝鬘經》（Śrīmālādevī-siṃhanāda-sūtra）中說：『世尊，認為諸行無常，是斷見，不是正見；認為涅槃是常，是常見，不是正見，是妄想見。』因為作這樣的見解。因為這個緣故，依靠這樣趨向說法界（Dharmadhātu，一切法的本性）法門的第一義諦（Paramārtha-satya，最高的真理），說世間法（Laukika-dharma，世俗的法）就名為涅槃（Nirvāṇa，寂滅）。因為這兩種法不分別的緣故，因為證悟了不住世間涅槃的緣故。所以偈頌說： 『無分別之人，不分別世間，不分別涅槃，涅槃有平等。』 後半偈頌顯示了什麼意義呢？偈頌說： 『若無佛性者，不得厭諸苦，不求涅槃樂，亦不欲不願。』 因為這個緣故，聖者《勝鬘經》說：『世尊，如果沒有如來藏（Tathāgatagarbha，如來藏），就不能厭惡痛苦，欣樂涅槃，也沒有對涅槃的慾望和愿求。』像這樣等等，這說明了什麼意義呢？簡略地說，佛性（Buddhadhātu，成佛的可能性）作為清凈的正因，對於不定聚（Aniyata-rāśi，不確定能否證悟的眾生）的眾生，能作兩種業。是哪兩種業呢？第一是依靠見到世間種種苦惱，厭惡諸苦的緣故，生起心想要遠離世間中一切苦惱。偈頌說『若無佛性者不得厭諸苦』就是這個意思。第二是依靠見到涅槃的安樂，希望寂靜安樂的緣故，生起求心、欲心、願心。偈頌說『若無佛性者不求涅槃』。

【English Translation】 English version: Therefore, there are two dharmas that are far from the realm of all Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings), because they are far from the play of not-self. There are two dharmas, and relying on these two dharmas, the Dharmakāya (body of dharma) of the Tathāgata (one who has thus gone) possesses the Sukha-pāramitā (perfection of bliss), which should be known. What are the two dharmas? The first is being far from all suffering, and the second is being far from all afflictions and habitual tendencies. What does this mean? How is one far from all suffering? Because all kinds of suffering are extinguished, because all Manōmaya-kāyas (mind-made bodies) are extinguished. How is one far from afflictions and habitual tendencies? Because all dharmas are realized. There are two dharmas, and relying on these two dharmas, the Dharmakāya of the Tathāgata possesses the Nitya-pāramitā (perfection of permanence), which should be known. What are the two dharmas? The first is not extinguishing all Saṃskṛta (conditioned phenomena), because one is far from the extreme of Uccheda-dṛṣṭi (view of annihilation). The second is not grasping Asaṃskṛta-nirvāṇa (unconditioned nirvana), because one is far from the extreme of Śāśvata-dṛṣṭi (view of eternalism). Because of this meaning, it is said in the Śrīmālādevī-siṃhanāda-sūtra (Lion's Roar of Queen Śrīmālā Sūtra): 'World Honored One, seeing that all phenomena are impermanent is the view of annihilation, not the right view; seeing that Nirvāṇa is permanent is the view of eternalism, not the right view, it is a deluded view.' Because of making such views. Because of this meaning, relying on this direction towards the Dharmadhātu (the realm of dharma) Dharma gate, the Paramārtha-satya (ultimate truth), it is said that Laukika-dharma (mundane dharma) is called Nirvāṇa. Because these two dharmas are not differentiated, because one has realized the Nirvāṇa that does not abide in the world. Therefore, the verse says: 『Those without discrimination do not discriminate the world, do not discriminate Nirvāṇa, Nirvāṇa has equality.』 What meaning does the latter half of the verse show? The verse says: 『If there is no Buddhadhātu (Buddha-nature), one cannot be disgusted with suffering, one does not seek the bliss of Nirvāṇa, nor does one desire or wish for it.』 Because of this meaning, the Śrīmālādevī-siṃhanāda-sūtra says: 'World Honored One, if there is no Tathāgatagarbha (womb of the Tathagata), one cannot be disgusted with suffering and delight in Nirvāṇa, nor will there be desire for Nirvāṇa or wish to seek it.' Like this and so on, what meaning does this clarify? Briefly speaking, Buddhadhātu, as the pure and correct cause, can perform two kinds of actions for Aniyata-rāśi (beings of undetermined destiny). What are the two kinds of actions? The first is that relying on seeing the various sufferings and afflictions of the world, one is disgusted with all sufferings, and therefore, one generates the mind to want to be far from all sufferings and afflictions in the world. The verse 'If there is no Buddhadhātu, one cannot be disgusted with suffering' means this. The second is that relying on seeing the bliss of Nirvāṇa, one hopes for quiet bliss, and therefore, one generates the mind of seeking, the mind of desire, and the mind of wishing. The verse 'If there is no Buddhadhātu, one does not seek Nirvāṇa'.

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樂亦不欲不願故。又欲者。求涅槃故。求者。悕涅槃故。悕者。于悕求法中不怯弱故。欲得者。于所求法中方便追求故。及咨問故愿者。所期法中。所期法者。心心相行。是故偈言。

見苦果樂果　　此依性而有 　若無佛性者　　不起如是心

此偈明何義。凡所有見世間苦果者。凡所有見涅槃樂果者。此二種法。善根眾生。有一切依因真如佛性。非離佛性無因緣故起如是心。偈言見苦果樂果。此依性而有故。若無因緣生如是心者。一闡提等無涅槃性。應發菩提心。偈言若無佛性者不起如是心故。以性未離一切客塵煩惱諸垢。於三乘中未曾修習一乘信心。又未親近善知識等。亦未修習親近善知識因緣。是故華嚴性起中言。次有乃至邪見聚等。眾生身中皆有如來日輪光照。作彼眾生利益。作未來因善根。增長諸白法故。向說一闡提常不入涅槃。無涅槃性者。此義云何。為欲示現謗大乘因故。此明何義。為欲迴轉誹謗大乘心不求大乘心故。依無量時故。如是說。以彼實有清凈性故。不得說言彼常畢竟無清凈性。又依相應義故。說一偈。

大海器寶水　　無量不可盡 　如燈明觸色　　性功德如是

此初半偈示現何義。偈言。

佛法身慧定　　悲攝眾生性 　海珍寶水等　　相似相對法

此

【現代漢語翻譯】 現代漢語譯本：因為他們不希望也不祈願沒有快樂。『又欲者』（yòu yù zhě）：因為他們尋求涅槃（niè pán）的緣故。『求者』（qiú zhě）：因為他們渴望涅槃的緣故。『悕者』（xī zhě）：因為他們在渴望和尋求佛法的過程中不怯懦的緣故。『欲得者』（yù dé zhě）：因為他們在所尋求的佛法中方便地追求的緣故，以及諮詢的緣故。『愿者』（yuàn zhě）：在所期望的佛法中。『所期法者』（suǒ qī fǎ zhě）：心與心相互隨順而行。所以偈語說： 『見苦果樂果，此依性而有，若無佛性者，不起如是心。』 這首偈語闡明了什麼意義？凡是所有見到世間苦果的人，凡是所有見到涅槃樂果的人，這兩種法，對於具有善根的眾生來說，都依存於一切的依因——真如佛性（zhēn rú fó xìng）。如果離開了佛性，就沒有因緣生起這樣的心。偈語說『見苦果樂果，此依性而有』的緣故。如果沒有任何因緣而生起這樣的心，那麼一闡提（yī chǎn tí）等沒有涅槃的自性，就不應該發起菩提心。偈語說『若無佛性者，不起如是心』的緣故。因為自性還沒有脫離一切客塵煩惱和各種垢染，在三乘（sān shèng）中沒有曾經修習一乘（yī shèng）的信心，又沒有親近善知識等等，也沒有修習親近善知識的因緣。所以《華嚴性起》（Huá yán xìng qǐ）中說：『其次有乃至邪見聚等，眾生身中皆有如來日輪光照，作彼眾生利益，作未來因善根，增長諸白法故。』之前說一闡提常常不入涅槃，沒有涅槃的自性，這是什麼意思呢？爲了示現誹謗大乘（dà shèng）的因緣的緣故。這闡明了什麼意義？爲了迴轉誹謗大乘的心，不尋求大乘的心的緣故。依靠無量的時間的緣故，這樣說。因為他們實際上有清凈的自性，所以不能說他們常常畢竟沒有清凈的自性。又依靠相應的意義的緣故，說一首偈語： 『大海器寶水，無量不可盡，如燈明觸色，性功德如是。』 這前半首偈語示現了什麼意義？偈語說： 『佛法身慧定，悲攝眾生性，海珍寶水等，相似相對法。』 這...

【English Translation】 English version: Because they neither desire nor wish for the absence of joy. '又欲者' (yòu yù zhě, 'Moreover, those who desire'): Because they seek Nirvana (涅槃, niè pán). '求者' (qiú zhě, 'Those who seek'): Because they long for Nirvana. '悕者' (xī zhě, 'Those who yearn'): Because they are not timid in the process of longing for and seeking the Dharma. '欲得者' (yù dé zhě, 'Those who wish to attain'): Because they diligently seek through skillful means and inquire about the Dharma they seek. '愿者' (yuàn zhě, 'Those who wish'): In the Dharma they aspire to. '所期法者' (suǒ qī fǎ zhě, 'The Dharma they aspire to'): The mind and mind accord with each other. Therefore, the verse says: 'Seeing the fruit of suffering and the fruit of joy, this depends on the nature; if there is no Buddha-nature, such a mind will not arise.' What meaning does this verse elucidate? All those who see the suffering fruits of the world, all those who see the joyful fruits of Nirvana, these two kinds of Dharma, for sentient beings with good roots, depend on the basis of all causes—the True Thusness Buddha-nature (真如佛性, zhēn rú fó xìng). If separated from Buddha-nature, there is no cause to give rise to such a mind. The verse says, 'Seeing the fruit of suffering and the fruit of joy, this depends on the nature.' If such a mind arises without any cause, then icchantikas (一闡提, yī chǎn tí) and others, who lack the nature of Nirvana, should not generate Bodhicitta. The verse says, 'If there is no Buddha-nature, such a mind will not arise.' Because the nature has not yet separated from all defiling dust, afflictions, and various impurities, and has not cultivated the faith of the One Vehicle (一乘, yī shèng) in the Three Vehicles (三乘, sān shèng), and has not been close to good spiritual friends, and has not cultivated the causes and conditions for being close to good spiritual friends. Therefore, the 'Arising of Nature' chapter in the Avatamsaka Sutra (《華嚴性起》, Huá yán xìng qǐ) says: 'Next, there are even gatherings of wrong views, etc.; in the bodies of sentient beings, there is the light of the sun-wheel of the Tathagata, benefiting those sentient beings, creating good roots for future causes, and increasing all white dharmas.' Previously, it was said that icchantikas never enter Nirvana and lack the nature of Nirvana. What does this mean? It is to show the cause of slandering the Mahayana (大乘, dà shèng). What meaning does this elucidate? It is to turn around the mind that slanders the Mahayana and does not seek the Mahayana. It is said so relying on immeasurable time. Because they actually have a pure nature, it cannot be said that they always and ultimately lack a pure nature. Also, relying on the meaning of correspondence, a verse is spoken: 'The great sea, vessels, jewels, and water are immeasurable and inexhaustible; like the light of a lamp touching colors, the merits of the nature are thus.' What meaning does this first half of the verse show? The verse says: 'The Buddha's Dharma-body, wisdom, and samadhi, compassionately embrace the nature of sentient beings; the sea, jewels, water, etc., are similar and relative dharmas.' This...

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偈明何義。以有三處故。次第有三種大海相似相對法。于如來性中依因畢竟成就相應義應知。何等三處。一者法身清凈因。二者集佛智因。三者得如來大悲因。法身清凈因者。信修行大乘器相似相對法。以彼無量不可盡故。偈言佛法身故。海相似相對法故。集佛智因者。般若三昧珍寶相似相對法。偈言慧定故。珍寶相似相對法故。得如來大悲因者。大慈悲心水相似相對法。偈言悲攝眾生性故。水相似相對法故。又修行智慧三昧門寶相似相對法。以彼無分別不可思議有大勢力功德相應故。又修行菩薩大悲水相似相對法。以於一切眾生柔軟大悲得一味等味相行故。如是彼三種法。此三種因和合。畢竟不相舍離。故名相應。後半偈者。示現何義。偈言。

通智及無垢　　不離於真如 　如燈明暖色　　無垢界相似

此偈明何義。有三處次第三種燈相似相對法。于如來法界中依果相應義應知。何等三處。一者通。二者知漏盡智。三者漏盡。此以何義。通者。有五通光明相似相對法。以受用事能散滅。彼與智相違。所治闇法能治相似相對法故。偈言通故。明故。知漏盡智者。無漏智暖相似相對法。以能燒業煩惱無有餘殘。能燒相似相對法故。偈言智故暖故。漏盡者。轉身漏盡色相似相對法。以常無垢清凈光明具足相無

【現代漢語翻譯】 現代漢語譯本： 偈頌闡明了什麼意義？因為它有三個方面。依次有三種與大海相似的相對法。在如來性中，依據因的畢竟成就相應之義應當瞭解。哪三種方面？一是法身清凈之因。二是積聚佛智之因。三是獲得如來大悲之因。法身清凈之因，是信奉修行大乘之器的相似相對法。因為它無量無盡。偈頌說的是『佛法身』，所以是與大海相似的相對法。積聚佛智之因，是般若（prajna，智慧）三昧（samadhi，禪定）珍寶的相似相對法。偈頌說的是『慧定』，所以是與珍寶相似的相對法。獲得如來大悲之因，是大慈悲心的水相似相對法。偈頌說的是『悲攝眾生性』，所以是與水相似的相對法。又修行智慧三昧之門，是與寶藏相似的相對法。因為它無分別、不可思議，具有強大的勢力和功德相應。又修行菩薩大悲之水相似相對法，因為對於一切眾生，以柔軟大悲獲得一味等味之相行。像這樣，這三種法，這三種因和合，畢竟不相舍離，所以名為相應。後半偈頌，示現了什麼意義？偈頌說： 『通智及無垢，不離於真如，如燈明暖色，無垢界相似。』 這偈頌闡明了什麼意義？有三個方面，依次有三種與燈相似的相對法。在如來法界中，依據果的相應之義應當瞭解。哪三種方面？一是通（神通）。二是知漏盡智（知道煩惱已盡的智慧）。三是漏盡（煩惱已盡）。這是什麼意義？通，有五通（五種神通）的光明相似相對法。因為受用之事能夠散滅，它與智（智慧）相反，所要治理的黑暗之法能夠治理相似相對法。偈頌說的是『通』，所以是『明』。知漏盡智，是無漏智（沒有煩惱的智慧）的溫暖相似相對法。因為它能夠燒盡業（karma，行為）煩惱，沒有剩餘，能夠燒盡相似相對法。偈頌說的是『智』，所以是『暖』。漏盡，是轉身漏盡的顏色相似相對法。因為常無垢清凈光明具足之相無。

【English Translation】 English version: What meaning does the verse illuminate? It is because there are three aspects. Sequentially, there are three kinds of relative dharmas similar to the great ocean. In the Tathagata-nature (Tathagata-dhatu), one should understand the meaning of corresponding to the ultimate accomplishment of the cause. What are the three aspects? First, the cause of the pure Dharmakaya (Dharmakaya, the body of the Dharma). Second, the cause of accumulating Buddha-wisdom. Third, the cause of obtaining the great compassion of the Tathagata. The cause of the pure Dharmakaya is the relative dharma similar to the vessel of believing and practicing the Mahayana (Mahayana, the Great Vehicle). Because it is immeasurable and inexhaustible. The verse speaks of 'Buddha-Dharmakaya', therefore it is a relative dharma similar to the great ocean. The cause of accumulating Buddha-wisdom is the relative dharma similar to the prajna (prajna, wisdom), samadhi (samadhi, concentration), and jewels. The verse speaks of 'wisdom and concentration', therefore it is a relative dharma similar to jewels. The cause of obtaining the great compassion of the Tathagata is the relative dharma similar to the water of great compassion. The verse speaks of 'compassion embracing the nature of sentient beings', therefore it is a relative dharma similar to water. Furthermore, practicing the gate of wisdom and samadhi is a relative dharma similar to treasures. Because it is non-discriminating, inconceivable, and possesses great power and corresponding merits. Furthermore, practicing the relative dharma similar to the water of great compassion of the Bodhisattva, because for all sentient beings, with gentle great compassion, one obtains the aspect of one taste and equal taste. Like this, these three dharmas, these three causes combine, and ultimately do not separate from each other, therefore it is called corresponding. What meaning does the latter half of the verse reveal? The verse says: 'Penetrating wisdom and stainlessness, do not depart from Suchness (Tathata), like the brightness and warmth of a lamp, similar to the stainless realm.' What meaning does this verse illuminate? There are three aspects, sequentially there are three kinds of relative dharmas similar to a lamp. In the Dharmadhatu (Dharmadhatu, the realm of Dharma) of the Tathagata, one should understand the meaning of corresponding to the result. What are the three aspects? First, penetration (supernatural power). Second, knowing the wisdom of the exhaustion of outflows. Third, the exhaustion of outflows. What is the meaning of this? Penetration, there is the relative dharma similar to the light of the five penetrations (five supernatural powers). Because the affairs of enjoyment can scatter and extinguish, it is contrary to wisdom, and the dark dharma to be governed can govern the similar relative dharma. The verse speaks of 'penetration', therefore it is 'brightness'. Knowing the wisdom of the exhaustion of outflows is the relative dharma similar to the warmth of non-outflow wisdom. Because it can burn away karma (karma, action) and afflictions, without any remainder, it can burn away the similar relative dharma. The verse speaks of 'wisdom', therefore it is 'warmth'. The exhaustion of outflows is the relative dharma similar to the color of the exhaustion of outflows by turning the body. Because the aspect of constant stainlessness, purity, and complete light is without.

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垢相似相對法故。偈言無垢故色故。又無垢者。以離煩惱障故。清凈者。以離智障故。光明者。如自性清凈體。彼二是客塵煩惱。如是略說六種無漏智。離煩惱無學身所攝法。于無漏法界中彼此迭共不相舍離。不差別法界平等畢竟。名相應義應知。又依行義故。說一偈。

見實者說言　　凡夫聖人佛 　眾生如來藏　　真如無差別

此偈示現何義。偈言。

凡夫心顛倒　　見實異於彼 　如實不顛倒　　諸佛離戲論

此偈明何義。嚮明如來法界中一切法。真如清凈明同相。依般若波羅蜜無分別智法門等。為諸菩薩摩訶薩說。此以何義。略明依三種人。何等為三。一者不實見凡夫。二者實見聖人。三者畢竟成就如來法身。是名三種行應知。應云何知。謂取顛倒。離顛倒。離戲論。如是次第。此以何義。取顛倒者。謂諸凡夫三種虛妄想心見故。偈言凡夫心顛倒故。離顛倒者。以聖人遠離虛妄想心見故。偈言見實異於彼故。離戲論者。正離顛倒及諸戲論。以煩惱障智障及煩惱習氣諸佛如來根本永盡故。偈言如實不顛倒諸佛離戲論故。自此以下即依此行。餘四種義廣差別說應知。又復即依彼三種人依時差別故。說一偈。

有不凈有凈　　及以善凈等 　如是次第說　　眾生菩薩佛

此偈示現何

【現代漢語翻譯】 現代漢語譯本： 『垢相似相對法故。偈言無垢故色故。又無垢者。以離煩惱障故。清凈者。以離智障故。光明者。如自性清凈體。彼二是客塵煩惱。如是略說六種無漏智。離煩惱無學身所攝法。于無漏法界中彼此迭共不相舍離。不差別法界平等畢竟。名相應義應知。』 因為『垢』（煩惱）與『相似』（真如）是相對的。偈語說，因為『無垢』，所以有『色』（現象）。又，『無垢』是因為遠離了煩惱障的緣故。『清凈』是因為遠離了智障的緣故。『光明』如同自性清凈的本體。煩惱障和智障是客塵煩惱。像這樣簡略地說六種無漏智慧，是遠離煩惱的無學之身所包含的法。在無漏法界中，彼此互相不分離，沒有差別的法界是平等而究竟的，這叫做相應義，應當知道。

『又依行義故。說一偈。

見實者說言　　凡夫聖人佛 眾生如來藏　　真如無差別

此偈示現何義。偈言。

凡夫心顛倒　　見實異於彼 如實不顛倒　　諸佛離戲論

此偈明何義。嚮明如來法界中一切法。真如清凈明同相。依般若波羅蜜（Prajna Paramita，智慧到彼岸）無分別智法門等。為諸菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）說。此以何義。略明依三種人。何等為三。一者不實見凡夫。二者實見聖人。三者畢竟成就如來法身。是名三種行應知。應云何知。謂取顛倒。離顛倒。離戲論。如是次第。此以何義。取顛倒者。謂諸凡夫三種虛妄想心見故。偈言凡夫心顛倒故。離顛倒者。以聖人遠離虛妄想心見故。偈言見實異於彼故。離戲論者。正離顛倒及諸戲論。以煩惱障智障及煩惱習氣諸佛如來根本永盡故。偈言如實不顛倒諸佛離戲論故。自此以下即依此行。餘四種義廣差別說應知。』 又依據修行的意義，所以說一首偈：

『見到真實的人說：凡夫、聖人、佛，眾生、如來藏（Tathagatagarbha，如來藏）、真如（Tathata，真如）沒有差別。』

這首偈示現什麼意義？偈語說：

『凡夫的心是顛倒的，見到真實與他們不同，如實不顛倒，諸佛遠離戲論。』

這首偈說明什麼意義？前面說明如來法界中的一切法，真如清凈光明相同。依據般若波羅蜜無分別智法門等，為諸菩薩摩訶薩說。這以什麼意義來說明？簡略地說明依據三種人。哪三種人？第一種是不實見的凡夫，第二種是實見的聖人，第三種是畢竟成就如來法身。這叫做三種修行，應當知道。應該如何知道？就是取顛倒、離顛倒、離戲論，像這樣的次第。這以什麼意義來說明？取顛倒，是指諸凡夫以三種虛妄想心來看待事物，所以偈語說凡夫心顛倒。離顛倒，是因為聖人遠離虛妄想心來看待事物，所以偈語說見到真實與他們不同。離戲論，是真正地遠離顛倒以及各種戲論，因為煩惱障、智障以及煩惱習氣，諸佛如來從根本上永遠斷盡，所以偈語說如實不顛倒，諸佛遠離戲論。從這裡以下，就是依據這種修行，其餘四種意義廣泛地差別解說，應當知道。

『又復即依彼三種人依時差別故。說一偈。

有不凈有凈　　及以善凈等 如是次第說　　眾生菩薩佛

此偈示現何』 又再次依據那三種人，依據時間的差別，所以說一首偈：

『有不凈、有凈，以及善凈等，像這樣次第地說，眾生、菩薩、佛。』

這首偈示現什麼

【English Translation】 English version: 『Because of the relative method of impurity and similarity. The verse says because of 'no impurity', therefore there is 'form' (phenomena). Moreover, 'no impurity' is because of being apart from the obstacle of afflictions. 'Purity' is because of being apart from the obstacle of wisdom. 'Brightness' is like the self-nature pure essence. Those two are guest dust afflictions. Thus, briefly speaking of the six kinds of non-outflow wisdom, the Dharma contained in the non-outflow body that is apart from afflictions. In the non-outflow Dharma realm, they do not separate from each other, and the Dharma realm without difference is equal and ultimately complete. This is called the meaning of correspondence, which should be known.』 Because 'impurity' (afflictions) and 'similarity' (Tathata) are relative. The verse says that because of 'no impurity', there is 'form' (phenomena). Also, 'no impurity' is because of being apart from the obstacle of afflictions. 'Purity' is because of being apart from the obstacle of wisdom. 'Brightness' is like the self-nature pure essence. The obstacles of afflictions and wisdom are guest dust afflictions. Like this, briefly speaking of the six kinds of non-outflow wisdom, it is the Dharma contained in the non-outflow body that is apart from afflictions. In the non-outflow Dharma realm, they do not separate from each other, and the Dharma realm without difference is equal and ultimately complete. This is called the meaning of correspondence, which should be known.

『Also, according to the meaning of practice, a verse is spoken:

Those who see reality say: Ordinary beings, sages, Buddhas, Sentient beings, Tathagatagarbha (Tathagatagarbha, the womb of the Tathagata), Suchness (Tathata, Suchness) are without difference.』

What meaning does this verse show? The verse says:

『The minds of ordinary beings are inverted, seeing reality is different from them, truly not inverted, all Buddhas are apart from playfulness.』

What meaning does this verse explain? It explains that all Dharmas in the Dharma realm of the Tathagata, Suchness are pure and bright with the same appearance. According to the Prajna Paramita (Prajna Paramita, perfection of wisdom) non-discriminating wisdom Dharma gate, etc., it is spoken for all Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, great Bodhisattvas). What meaning does this use? Briefly explaining according to three kinds of people. What are the three? First, ordinary beings who do not see reality. Second, sages who see reality. Third, those who ultimately achieve the Dharma body of the Tathagata. This is called the three kinds of practices, which should be known. How should it be known? It means taking inversion, leaving inversion, and leaving playfulness, in such an order. What meaning does this use? Taking inversion means that all ordinary beings see things with three kinds of false thoughts, so the verse says that the minds of ordinary beings are inverted. Leaving inversion is because sages are apart from seeing things with false thoughts, so the verse says that seeing reality is different from them. Leaving playfulness is truly leaving inversion and all kinds of playfulness, because the obstacles of afflictions, the obstacles of wisdom, and the habitual energies of afflictions are fundamentally and eternally exhausted by all Buddhas and Tathagatas, so the verse says that truly not inverted, all Buddhas are apart from playfulness. From here onwards, it is according to this practice, and the remaining four kinds of meanings are widely and differently explained, which should be known.』 Also, according to the meaning of practice, a verse is spoken:

『Those who see reality say: Ordinary beings, sages, Buddhas, sentient beings, Tathagatagarbha (Tathagatagarbha), Suchness (Tathata) are without difference.』

What meaning does this verse show? The verse says:

『The minds of ordinary beings are inverted, seeing reality is different from them, truly not inverted, all Buddhas are apart from playfulness.』

What meaning does this verse explain? It explains that all Dharmas in the Dharma realm of the Tathagata, Suchness are pure and bright with the same appearance. According to the Prajna Paramita non-discriminating wisdom Dharma gate, etc., it is spoken for all Bodhisattva-Mahasattvas. What meaning does this use? Briefly explaining according to three kinds of people. What are the three? First, ordinary beings who do not see reality. Second, sages who see reality. Third, those who ultimately achieve the Dharma body of the Tathagata. This is called the three kinds of practices, which should be known. How should it be known? It means taking inversion, leaving inversion, and leaving playfulness, in such an order. What meaning does this use? Taking inversion means that all ordinary beings see things with three kinds of false thoughts, so the verse says that the minds of ordinary beings are inverted. Leaving inversion is because sages are apart from seeing things with false thoughts, so the verse says that seeing reality is different from them. Leaving playfulness is truly leaving inversion and all kinds of playfulness, because the obstacles of afflictions, the obstacles of wisdom, and the habitual energies of afflictions are fundamentally and eternally exhausted by all Buddhas and Tathagatas, so the verse says that truly not inverted, all Buddhas are apart from playfulness. From here onwards, it is according to this practice, and the remaining four kinds of meanings are widely and differently explained, which should be known.

『Again, according to the differences in time of those three kinds of people, a verse is spoken:

There is impurity, there is purity, and there is good purity, etc. In such an order, it is said: sentient beings, Bodhisattvas, Buddhas.』

What does this verse show?

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義。偈言。

體等六句義　　略明法性體 　次第三時中　　說三種名字

此偈明何義。謂向所明無漏法性。如來廣說種種法門。彼諸法門略說依於六種句義。所謂攝聚體因果業相應及行偈言體等六句義略明法性體故。於三時中次第依彼三種名字畢竟應知。偈言次第三時中說三種名字故。此以何義。謂不凈時名為眾生。偈言有不凈故。不凈凈時名為菩薩。偈言有凈故。于善凈時名為如來。偈言及以善凈故以是義故。不增不減經言。舍利弗。即此法身過於恒沙。無量煩惱所纏。從無始來隨順世間生死濤波去來生退名為眾生。舍利弗。即此法身厭離世間生死苦惱。舍一切欲。行十波羅蜜攝八萬四千法門。修菩提行。名為菩薩。舍利弗。即此法身得離一切煩惱使纏。過一切苦。離一切煩惱垢得凈得清凈。得住彼岸清凈法中。到一切眾生所觀之地。於一切境界中更無勝者。離一切障離一切礙。於一切法中得自在力。名為如來應正遍知故。偈言如是次第說眾生菩薩佛故。自此以下即依彼三時。明如來法性遍一切處故。說一偈。

如空遍一切　　而空無分別 　自性無垢心　　亦遍無分別

此偈示現何義。偈言。

過功德畢竟　　遍至及同相 　下中勝眾生　　如虛空中色

此偈明何義。所有凡夫

【現代漢語翻譯】 現代漢語譯本： 義。偈語說：

『體等六句義，略明法性體，次第三時中，說三種名字。』

這首偈語說明了什麼意義？就是指前面所說的無漏法性（Anasrava Dharmata）。如來（Tathagata）廣泛地宣說了種種法門（Dharma）。這些法門概括起來，依賴於六種句義，也就是攝聚、體、因、果、業、相應以及行。偈語說『體等六句義，略明法性體』就是這個意思。在三個時間段中，依次依據這三種名字，最終應當知曉。偈語說『次第三時中，說三種名字』就是這個意思。這是什麼意義呢？就是在不清凈的時候，叫做眾生（Sattva）。偈語說『有不凈故』。在不凈又清凈的時候，叫做菩薩（Bodhisattva）。偈語說『有凈故』。在非常清凈的時候，叫做如來（Tathagata）。偈語說『及以善凈故』。因為這個緣故，《不增不減經》中說：『舍利弗（Sariputra），就是這個法身（Dharmakaya），被超過恒河沙數（Ganga sands）的無量煩惱所纏繞，從無始以來，隨順世間的生死濤波，來來去去，生生死死，叫做眾生。舍利弗，就是這個法身，厭離世間的生死苦惱，捨棄一切慾望，修行十波羅蜜（Paramita），攝取八萬四千法門，修菩提行（Bodhi），叫做菩薩。舍利弗，就是這個法身，脫離一切煩惱的束縛，超越一切痛苦，遠離一切煩惱的垢染，獲得清凈，得到清凈，安住在彼岸清凈的法中，到達一切眾生所仰望的地方，在一切境界中再也沒有勝過他的，脫離一切障礙，遠離一切阻礙，在一切法中得到自在的力量，叫做如來應正遍知（Tathagata Arhat Samyaksambuddha）。』所以偈語說『如是次第說眾生菩薩佛故』。從這裡以下，就是依據這三個時間段，說明如來的法性遍及一切處，所以說了一首偈語。

『如空遍一切，而空無分別，自性無垢心，亦遍無分別。』

這首偈語顯示了什麼意義？偈語說：

『過功德畢竟，遍至及同相，下中勝眾生，如虛空中色。』

這首偈語說明了什麼意義？所有凡夫（Prthagjana）……

【English Translation】 English version: Meaning. The verse says:

'The meaning of the six phrases, such as body, briefly explains the nature of Dharmata (法性). In the three times in order, three names are spoken.'

What meaning does this verse explain? It refers to the previously mentioned Anāsrava Dharmatā (無漏法性). The Tathāgata (如來) extensively expounds various Dharma (法) teachings. These Dharma teachings, in brief, rely on six types of phrase meanings, namely, gathering, body, cause, effect, karma, correspondence, and conduct. The verse says, 'The meaning of the six phrases, such as body, briefly explains the nature of Dharmata,' which is the meaning. In the three periods of time, in order, based on these three names, it should be ultimately known. The verse says, 'In the three times in order, three names are spoken,' which is the meaning. What is the meaning of this? It is that in the impure time, it is called a Sattva (眾生). The verse says, 'Because there is impurity.' In the impure and pure time, it is called a Bodhisattva (菩薩). The verse says, 'Because there is purity.' In the very pure time, it is called a Tathāgata (如來). The verse says, 'And because there is good purity.' Because of this reason, the Anunatva Apurnatva Nirdesa Sutra (不增不減經) says: 'Sariputra (舍利弗), this Dharmakāya (法身) is entangled by immeasurable afflictions exceeding the sands of the Ganges (恒河沙), from beginningless time, following the waves of Samsara (生死) in the world, coming and going, being born and dying, is called a Sattva. Sariputra, this Dharmakāya, weary of the suffering of Samsara in the world, abandoning all desires, practicing the ten Pāramitās (波羅蜜), gathering the eighty-four thousand Dharma teachings, cultivating Bodhi (菩提) practice, is called a Bodhisattva. Sariputra, this Dharmakāya, freed from the entanglement of all afflictions, transcending all suffering, separated from the defilement of all afflictions, obtaining purity, attaining purity, abiding in the pure Dharma of the other shore, reaching the place that all beings look up to, in all realms there is no one superior to it, free from all obstacles, separated from all hindrances, obtaining the power of freedom in all Dharmas, is called a Tathāgata Arhat Samyaksambuddha (如來應正遍知).' Therefore, the verse says, 'Thus, in order, the Sattva, Bodhisattva, and Buddha are spoken.' From here onwards, it is based on these three periods of time, explaining that the Dharmata of the Tathāgata pervades all places, so a verse is spoken.

'Like space pervading all, yet space has no discrimination, the self-nature, stainless mind, also pervades without discrimination.'

What meaning does this verse reveal? The verse says:

'Transcending merit ultimately, pervading and reaching, and having the same form, lower, middle, and superior beings, like colors in empty space.'

What meaning does this verse explain? All ordinary beings (Pṛthagjana)...

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聖人諸佛如來。自性清凈心平等無分別。彼清凈心於三時中次第於過失時。于功德時。于功德清凈畢竟時。同相無差別。猶如虛空在瓦銀金三種器中平等無異無差別一切時有。以是義故。經中說有三時次第。如不增不減經言。舍利弗。不離眾生界有法身。不離法身有眾生界。眾生界即法身。法身即眾生界。舍利弗。此二法者義一名異故。自此已下。即依此三時。明如來法性遍至一切處。依染凈時不變不異。有十五偈。此等諸偈略說要義應知偈言。

諸過客塵來　　性功德相應 　真法體不變　　如本后亦爾

此偈明何義。偈言。

十一偈及二　　次第不凈時 　煩惱客塵過　　第十四十五 　于善凈時中　　過恒沙佛法 　不離脫思議　　佛自性功德 　本際中間際　　及以後際等 　如來真如性　　體不變不異

初依不凈時不變不異。十一偈者。

如虛空遍至　　體細塵不染 　佛性遍眾生　　諸煩惱不染 　如一切世間　　依虛空生滅 　依于無漏界　　有諸根生滅 　火不燒虛空　　若燒無是處 　如是老病死　　不能燒佛性 　地依於水住　　水復依于風 　風依于虛空　　空不依地等 　如是陰界根　　住煩惱業中 　諸煩惱業等　　住不善思惟 　不善思惟行　　住清凈心中

【現代漢語翻譯】 現代漢語譯本：聖人諸佛如來（Tathagata），其自性清凈心是平等且無分別的。這種清凈心在三個時間階段——過失時、功德時、以及功德清凈畢竟時——具有相同的相狀，沒有差別。就像虛空存在於瓦器、銀器、金器這三種器皿中一樣，它是平等無異、沒有差別的，並且在所有時間都存在。因此，經典中說有三個時間階段的次第。如《不增不減經》所說：『舍利弗（Sariputra），不離眾生界有法身（Dharmakaya），不離法身有眾生界。眾生界即法身，法身即眾生界。』舍利弗，這二法在意義上相同，只是名稱不同。從這裡開始，就依據這三個時間階段，闡明如來的法性遍及一切處，在染污和清凈時都不變不異。有十五個偈頌。這些偈頌簡要地說明了要義，應該瞭解偈頌所說： 『諸過客塵來，性功德相應，真法體不變，如本后亦爾。』 這個偈頌說明了什麼意義呢？偈頌說： 『十一偈及二，次第不凈時，煩惱客塵過，第十四十五，于善凈時中，過恒沙佛法，不離脫思議，佛自性功德，本際中間際，及以後際等，如來真如性，體不變不異。』 首先，依據不凈時不變不異。十一個偈頌是： 『如虛空遍至，體細塵不染，佛性遍眾生，諸煩惱不染。 如一切世間，依虛空生滅，依于無漏界，有諸根生滅。 火不燒虛空，若燒無是處，如是老病死，不能燒佛性。 地依於水住，水復依于風，風依于虛空，空不依地等。 如是陰界根，住煩惱業中，諸煩惱業等，住不善思惟。 不善思惟行，住清凈心中。』

【English Translation】 English version: The Saints, Buddhas, and Tathagatas (Thus Come Ones), their self-nature pure mind is equal, without discrimination. This pure mind, in the three periods of time—the time of faults, the time of merits, and the time of ultimate purity of merits—has the same appearance, without difference. Just as space exists in three kinds of vessels—clay, silver, and gold—it is equally without difference, and exists at all times. Therefore, the scriptures say that there is a sequence of three periods of time. As the Sutra of No Increase No Decrease says: 'Sariputra (舍利弗), the Dharmakaya (法身) is not separate from the realm of sentient beings, and the realm of sentient beings is not separate from the Dharmakaya. The realm of sentient beings is the Dharmakaya, and the Dharmakaya is the realm of sentient beings.' Sariputra, these two dharmas are the same in meaning, only different in name. From here on, based on these three periods of time, it is explained that the Dharma-nature of the Tathagata pervades all places, and does not change or differ in times of defilement and purity. There are fifteen verses. These verses briefly explain the essential meaning, and one should understand what the verses say: 'All passing defilements come, corresponding to the merits of the nature, the true Dharma body does not change, as it was in the beginning, so it is in the end.' What meaning does this verse explain? The verse says: 'Eleven verses and two, sequentially in times of impurity, the defilements of passing dusts are gone, the fourteenth and fifteenth, in times of goodness and purity, surpassing countless Buddha-dharmas, inseparable from liberation and inconceivable, the self-nature merits of the Buddha, the original limit, the intermediate limit, and the subsequent limit, etc., the Suchness nature of the Tathagata, the body does not change or differ.' First, based on the unchanging and undifferentiated nature of impure times. The eleven verses are: 'Like space pervading everywhere, the body is fine and not stained by dust, the Buddha-nature pervades sentient beings, not stained by all defilements. Like all worlds, arising and ceasing based on space, based on the un-leaking realm, there are roots arising and ceasing. Fire does not burn space, if it could burn, there would be no such place, thus old age, sickness, and death cannot burn the Buddha-nature. Earth relies on water to dwell, water relies on wind, wind relies on space, space does not rely on earth, etc. Thus the skandhas, realms, and roots dwell in afflictions and karma, all afflictions and karma dwell in unwholesome thoughts. Unwholesome thoughts and actions dwell in the pure mind.'

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自性清凈心　　不住彼諸法 　陰入界如地　　煩惱業如水 　不正念如風　　凈心界如空 　依性起邪念　　念起煩惱業 　依因煩惱業　　能起陰入界 　依止於五陰　　界入等諸法 　有諸根生滅　　如世界成壞 　凈心如虛空　　無因復無緣 　及無和合義　　亦無生住滅 　如虛空凈心　　常明元轉變 　為虛妄分別　　客塵煩惱染

此虛空譬喻偈示現何義。明如來性。依不凈時法體不變。偈言。

不正思惟風　　諸業煩惱水 　自性心虛空　　不為彼二生 　自性清凈心　　其相如虛空 　邪念思惟風　　所不能散壞 　諸業煩惱水　　所不能濕爛 　老病死熾火　　所不能燒燃

此偈明何義。如依邪念風輪起業煩惱水聚。依業煩惱水聚。生陰界入世間。而自性心虛空不生不起。偈言不正思惟風諸業煩惱水自性心虛空不為彼二生故。如是依邪念風災。業行煩惱水災。老病死等火災。吹浸燒壞陰入界世間。而自性清凈心虛空常住不壞。如是于不凈時中器世間相似相對法。諸煩惱染業染生染有集有滅。諸佛如來無為之性。猶如虛空不生不滅。常不變易示現法體。此自性清凈法門虛空譬喻。如陀羅尼自在王菩薩修多羅中廣說。應知彼經中言。諸善男子。煩惱本無體。真性本明凈。一切煩惱羸

【現代漢語翻譯】 現代漢語譯本 自性清凈心，不滯留于那些諸法之中。 五陰（skandha，構成個體存在的五種要素：色、受、想、行、識）、十二入（ayatana，感覺的來源，包括六根和六塵）和十八界（dhatu，構成經驗世界的十八種要素），就像大地一樣；煩惱和業力就像水一樣； 不正念就像風一樣；清凈心就像虛空一樣。 依附於自性而生起邪念，邪念生起煩惱和業力。 依靠煩惱和業力，能夠生起五陰、十二入和十八界。 依止於五陰、十二入等諸法， 有諸根的生滅，就像世界的成住壞空一樣。 清凈心就像虛空一樣，沒有原因也沒有條件， 以及沒有和合的意義，也沒有生起、住留和滅亡。 就像虛空一樣，清凈心常常光明、原本就存在且不會轉變， 因為虛妄的分別，而被客塵般的煩惱所污染。

這個虛空的譬喻偈頌揭示了什麼意義呢？闡明如來藏性（tathagatagarbha，如來所具有的清凈佛性）。即使在不凈的時候，法的本體也不會改變。偈頌說：

『不正思惟的風，諸業和煩惱的水， 自性心就像虛空，不會被它們所生。 自性清凈心，它的相狀就像虛空一樣， 邪念思惟的風，不能夠吹散和破壞它。 諸業和煩惱的水，不能夠浸濕和腐爛它。 衰老、疾病和死亡的熾熱火焰，不能夠燃燒它。』

這個偈頌闡明了什麼意義呢？就像依靠邪念的風輪而生起業和煩惱的水聚，依靠業和煩惱的水聚，生起五陰、十二界和十八入的世間。而自性心就像虛空一樣，不生不滅。偈頌說，不正思惟的風，諸業煩惱的水，自性心虛空，不會被它們所生。因此，就像依靠邪念的風災，業行煩惱的水災，衰老、疾病和死亡等的火災，吹動、浸泡和燒燬五陰、十二入和十八界的世間。而自性清凈心就像虛空一樣，恒常住留而不壞。因此，在不凈的時候，器世間（bhajana-loka，眾生所依止的物質世界）相似於相對法，諸煩惱染、業染、生染、有集有滅。諸佛如來無為的自性，猶如虛空不生不滅，恒常不變易，示現法的本體。這個自性清凈法門虛空的譬喻，就像《陀羅尼自在王菩薩修多羅》（Dharani-svararaja-bodhisattva-sutra）中廣泛講述的那樣。應當知道那部經中說：諸位善男子，煩惱本來沒有實體，真性本來明凈，一切煩惱都是虛弱的。

【English Translation】 English version The self-nature pure mind does not dwell in those dharmas. The skandhas (five aggregates: form, feeling, perception, volition, consciousness), ayatanas (twelve sense bases: six internal sense organs and six external sense objects), and dhatus (eighteen elements) are like the earth; afflictions and karma are like water; Wrong mindfulness is like the wind; the pure mind realm is like space. Relying on nature, wrong thoughts arise; when thoughts arise, afflictions and karma arise. Relying on afflictions and karma, one can generate the skandhas, ayatanas, and dhatus. Relying on the five skandhas, ayatanas, and other dharmas, There is the arising and ceasing of the sense faculties, like the formation and destruction of the world. The pure mind is like space, without cause or condition, And without the meaning of combination, nor arising, abiding, or ceasing. Like space, the pure mind is always bright, originally existent, and does not transform, Because of false discriminations, it is defiled by guest dust-like afflictions.

What meaning does this verse of the space metaphor reveal? It elucidates the Tathagatagarbha (Buddha-nature). Even in impure times, the essence of the Dharma does not change. The verse says:

'The wind of wrong thinking, the water of karmas and afflictions, The self-nature mind is like space, not born from those two. The self-nature pure mind, its appearance is like space, The wind of wrong thinking cannot scatter and destroy it. The water of karmas and afflictions cannot wet and rot it. The blazing fire of old age, sickness, and death cannot burn it.'

What meaning does this verse elucidate? It's like relying on the wind wheel of wrong thoughts to generate the water mass of karma and afflictions; relying on the water mass of karma and afflictions to generate the world of skandhas, ayatanas, and dhatus. But the self-nature mind is like space, neither arising nor ceasing. The verse says, the wind of wrong thinking, the water of karmas and afflictions, the self-nature mind is like space, not born from those two. Therefore, like relying on the wind disaster of wrong thoughts, the water disaster of karmic actions and afflictions, the fire disaster of old age, sickness, and death, blowing, soaking, and burning the world of skandhas, ayatanas, and dhatus. But the self-nature pure mind is like space, constantly abiding and indestructible. Therefore, in impure times, the container world (bhajana-loka, the material world where beings dwell) is similar to relative dharmas, with afflictions, defilements of karma, defilements of birth, existence, accumulation, and cessation. The unconditioned nature of all Buddhas and Tathagatas is like space, neither arising nor ceasing, constantly unchanging, revealing the essence of the Dharma. This self-nature pure Dharma gate, the metaphor of space, is like what is extensively explained in the Dharani-svararaja-bodhisattva-sutra. It should be known that the sutra says: Good men, afflictions originally have no substance, true nature is originally bright and pure, all afflictions are weak.

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薄。毗婆舍那有大勢力。一切煩惱客塵。自性清凈心根本。一切諸煩惱虛妄分別。自性清凈心如實不分別。諸佛子。譬如大地依水而住。水依風住風依空住。而彼虛空無依住處。諸善男子。如是四大地大水大風大空大。此四大中唯虛空大以為最勝。以為大力。以為堅固。以為不動。以為不作。以為不散。不生不滅自然而住。諸善男子。彼三種大生滅相應。無實體性剎那不住。諸佛子。此三種大變異無常。諸佛子。而虛空界常不變異。諸佛子。如是陰界入依業煩惱住。諸煩惱業依不正思惟住。不正思惟依于佛性自性清凈心住。以是義故。經中說言。自性清凈心客塵煩惱染。諸善男子。所有邪念。所有煩惱業。所有陰界入。如是諸法從於因緣和合而生。以諸因緣壞散而滅。諸善男子。彼自性清凈心無因無緣故。無和合不生不滅。諸善男子。如虛空界。自性清凈心亦復如是。如風大界。不正思惟亦復如是。如水大海。諸業煩惱亦復如是。如地大界。陰界入等亦復如是。是故說言。一切諸法皆無根本。皆無堅實。無住無住本。根本清凈。無根本故。已說不凈時中依無分別相。自性清凈心虛空界相似相對法。已說依彼起不正念風界相似相對法。已說依不正念諸業煩惱因相水界相似相對法。已說依彼生陰界入果相轉變地相似相對法

【現代漢語翻譯】 現代漢語譯本 薄伽梵（Bhagavan，世尊）說：『毗婆舍那（Vipassanā，內觀）有大勢力，能照見一切煩惱客塵，直指自性清凈心的根本。一切諸煩惱虛妄分別，皆不能動搖自性清凈心，因其如實不分別。諸佛子，譬如大地依水而住，水依風住，風依空住，而彼虛空無所依住。諸善男子，如是四大——地大、水大、風大、空大，此四大中唯虛空大以為最勝，以為大力，以為堅固，以為不動，以為不作，以為不散，不生不滅自然而住。諸善男子，彼三種大生滅相應，無實體性，剎那不住。諸佛子，此三種大變異無常。諸佛子，而虛空界常不變異。諸佛子，如是陰界入依業煩惱住，諸煩惱業依不正思惟住，不正思惟依于佛性自性清凈心住。以是義故，經中說言：自性清凈心客塵煩惱染。諸善男子，所有邪念，所有煩惱業，所有陰界入，如是諸法從於因緣和合而生，以諸因緣壞散而滅。諸善男子，彼自性清凈心無因無緣故，無和合，不生不滅。諸善男子，如虛空界，自性清凈心亦復如是。如風大界，不正思惟亦復如是。如水大海，諸業煩惱亦復如是。如地大界，陰界入等亦復如是。是故說言：一切諸法皆無根本，皆無堅實，無住無住本，根本清凈，無根本故。』 已說不凈時中依無分別相，自性清凈心虛空界相似相對法。已說依彼起不正念風界相似相對法。已說依不正念諸業煩惱因相水界相似相對法。已說依彼生陰界入果相轉變地相似相對法。

【English Translation】 English version The Blessed One (Bhagavan) said: 'Vipassanā (Insight Meditation) has great power. All defilements are like adventitious dust. The fundamental nature is the self-nature pure mind. All afflictions and false discriminations do not affect the self-nature pure mind, because it truly does not discriminate. O sons of the Buddha, it is like the earth relying on water to abide, water relying on wind to abide, and wind relying on space to abide. But that space has no place to rely on. O good men, thus are the four great elements: the great earth element, the great water element, the great wind element, and the great space element. Among these four great elements, only the great space element is the most supreme, the most powerful, the most firm, the most unmoving, the most non-acting, the most non-dispersing, neither arising nor ceasing, abiding naturally. O good men, those three great elements are subject to arising and ceasing, without substantial nature, not abiding for even a moment. O sons of the Buddha, these three great elements are changing and impermanent. O sons of the Buddha, but the realm of space is always unchanging. O sons of the Buddha, thus the skandhas (陰), realms (界), and entrances (入) rely on karma and afflictions to abide. The afflictions and karma rely on improper thinking to abide. Improper thinking relies on the Buddha-nature, the self-nature pure mind, to abide. For this reason, it is said in the sutras: the self-nature pure mind is defiled by adventitious dust of afflictions. O good men, all evil thoughts, all afflictions and karma, all skandhas, realms, and entrances, all such dharmas arise from the aggregation of causes and conditions, and cease with the destruction and dispersal of those causes and conditions. O good men, that self-nature pure mind, without cause or condition, is without aggregation, neither arising nor ceasing. O good men, like the realm of space, the self-nature pure mind is also like that. Like the great wind element, improper thinking is also like that. Like the great ocean of water, all karma and afflictions are also like that. Like the great earth element, the skandhas, realms, and entrances are also like that. Therefore, it is said: all dharmas have no root, no solidity, no abiding, no basis for abiding, fundamentally pure, because there is no root.' It has been said that in impure times, relying on the aspect of non-discrimination, the self-nature pure mind is similar and relative to the space realm. It has been said that relying on that, arising improper thoughts, the wind realm is similar and relative. It has been said that relying on improper thoughts, the causal aspect of karma and afflictions, the water realm is similar and relative. It has been said that relying on that, arising the resultant aspect of the skandhas, realms, and entrances, the changing earth is similar and relative.

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。未說彼焚燒死病老等諸過患相火相似相對法。是故次說偈言。

有三火次第　　劫燒人地獄 　能作種種苦　　能熟諸行根

此偈明何義明此三法。老病死火。于不凈時中不能變異彼如來藏。是故聖者勝鬘經言。世尊。生死者。依世諦故說有生死。世尊。死者諸根壞。世尊。生者新諸根起。世尊而如來藏不生不死不老不變。何以故。世尊。如來藏者。離有為相境界。世尊如來藏者。常恒清涼不變故。已說依不凈時不變不異。◎

◎次說依凈不凈時不變不異故。說二偈。

菩薩摩訶薩　　如實知佛性 　不生亦不滅　　復無老病等 　菩薩如是知　　得離於生死 　憐愍眾生故　　示現有生滅

此偈示現何義。偈言。

老病死諸苦　　聖人永滅盡 　依業煩惱生　　諸菩薩無彼

此偈明何義。明此老病死等苦火于不凈時依業煩惱本生。如世間火依薪本生。以諸菩薩得生意生身。于凈不凈時畢竟永滅盡。以是義故。諸業煩惱等常不能燒燃。而依慈悲力故。示現生老病死。而遠離生等。以見如實故。以是義故。諸菩薩摩訶薩依善根結使生。非依業煩惱結使生。以依心自在力生。依大悲力現於三界。示現生示現老示現病示現死。而彼無有生老病死諸苦等法。以如實見真如佛性不生不滅

【現代漢語翻譯】 現代漢語譯本：佛未曾說那焚燒、死亡、疾病、衰老等各種過患之相，如同火相似的相對法。因此接下來用偈語說：

有三火次第，劫燒人地獄， 能作種種苦，能熟諸行根。

這偈語闡明什麼意義？闡明這三種法：衰老、疾病、死亡之火。在不凈之時，不能改變如來藏（Tathagatagarbha，一切眾生皆具的佛性），因此《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）中聖者勝鬘夫人說：『世尊，生死，是依據世俗諦（saṃvṛti-satya，相對真理）而說有生死。世尊，死亡是諸根（indriya，感覺器官）壞滅。世尊，出生是新的諸根生起。世尊，而如來藏不生不死，不老不變。為什麼呢？世尊，如來藏是遠離有為相（saṃskṛta-lakṣaṇa，因緣和合的現象）境界的。世尊，如來藏是常恒清涼不變的。』以上已經說了依據不凈之時，如來藏不變不異。

接下來講述依據清凈與不凈之時，如來藏不變不異，所以說了兩個偈語：

菩薩摩訶薩，如實知佛性， 不生亦不滅，復無老病等。 菩薩如是知，得離於生死， 憐愍眾生故，示現有生滅。

這偈語示現什麼意義？偈語說：

老病死諸苦，聖人永滅盡， 依業煩惱生，諸菩薩無彼。

這偈語闡明什麼意義？闡明這衰老、疾病、死亡等苦火，在不凈之時，依據業（karma，行為）和煩惱（kleśa，精神上的負面情緒）而生。如同世間的火依據柴薪而生。因為諸菩薩得到意生身（manomayakāya，由意念所生的身體），在清凈與不凈之時，畢竟永遠滅盡。因為這個緣故，諸業和煩惱等常常不能燒燃。而是依據慈悲的力量，示現出生、衰老、疾病、死亡，而遠離出生等。因為見到如實之相的緣故。因為這個緣故，諸菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）依據善根結使而生，不是依據業和煩惱結使而生。因為依據心自在力而生，依據大悲力顯現在三界（trayo dhātava，欲界、色界、無色界）。示現出生，示現衰老，示現疾病，示現死亡。而他們沒有出生、衰老、疾病、死亡等諸苦之法。因為如實見到真如佛性不生不滅。

【English Translation】 English version: The Buddha did not speak of the various suffering aspects of burning, death, sickness, old age, etc., as relative phenomena similar to fire. Therefore, the following verse is spoken:

There are three fires in order, Burning kalpas, humans, and hells, Able to create various sufferings, Able to ripen the roots of all actions.

What meaning does this verse clarify? It clarifies these three dharmas: the fires of old age, sickness, and death. In impure times, they cannot transform the Tathagatagarbha (the Buddha-nature inherent in all beings). Therefore, in the Śrīmālādevī Siṃhanāda Sūtra, the holy Śrīmālā says: 'World-Honored One, birth and death are spoken of based on conventional truth (saṃvṛti-satya). World-Honored One, death is the destruction of the senses (indriya). World-Honored One, birth is the arising of new senses. World-Honored One, the Tathagatagarbha neither arises nor dies, neither ages nor changes. Why is that? World-Honored One, the Tathagatagarbha is apart from the realm of conditioned phenomena (saṃskṛta-lakṣaṇa). World-Honored One, the Tathagatagarbha is constant, cool, and unchanging.' The above has already spoken of the Tathagatagarbha being unchanging and undifferentiated in impure times.

Next, to explain that the Tathagatagarbha is unchanging and undifferentiated in both pure and impure times, two verses are spoken:

Bodhisattvas-Mahasattvas, Truly know the Buddha-nature, Neither arising nor ceasing, Also without old age, sickness, etc. Bodhisattvas know thus, Attaining liberation from birth and death, Out of compassion for sentient beings, They manifest the appearance of birth and death.

What meaning does this verse reveal? The verse says:

The sufferings of old age, sickness, and death, Are forever extinguished by the sages, Arising from karma and afflictions, Bodhisattvas do not have them.

What meaning does this verse clarify? It clarifies that these suffering fires of old age, sickness, and death, in impure times, arise based on karma (action) and afflictions (kleśa). Just as worldly fire arises based on firewood. Because the Bodhisattvas attain the mind-made body (manomayakāya), in pure and impure times, they are ultimately and forever extinguished. For this reason, karma and afflictions, etc., cannot constantly burn. But based on the power of compassion, they manifest birth, old age, sickness, and death, while being apart from birth, etc. Because they see the true aspect of reality. For this reason, the Bodhisattvas-Mahasattvas (bodhisattva-mahāsattva) are born based on the binding force of good roots, not based on the binding force of karma and afflictions. Because they are born based on the power of the mind's freedom, they manifest in the three realms (trayo dhātava) based on the power of great compassion. They manifest birth, manifest old age, manifest sickness, manifest death. But they do not have the sufferings of birth, old age, sickness, death, and other such dharmas. Because they truly see that the true nature of Suchness, the Buddha-nature, neither arises nor ceases.

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。是名不凈凈時。如修多羅中依愛無漏業根本煩惱廣說應知。如如來於大海慧菩薩經中說言。大海慧。何者能住世間善根相應煩惱。所謂集諸善根無有厭足故。以心願生攝取諸有故。求見一切諸佛如來故。教化一切眾生心不疲惓故。攝取一切諸佛妙法故。于諸眾生常作利益故。常不捨離樂貪諸法結使故。常不捨離諸波羅蜜結使故。大海慧。是名諸菩薩摩訶薩世間善根相應煩惱。依此煩惱諸菩薩摩訶薩生於三界受種種苦。不為三界煩惱過患之所染污。大海慧菩薩白佛言。世尊。此諸善根以何義故說名煩惱。佛告大海慧菩薩言。大海慧。如是煩惱。諸菩薩摩訶薩能生三界受種種苦。依此煩惱故。有三界。非染煩惱三界中生。大海慧。菩薩以方便智力。依善根力故。心生三界。是故名為善根相應煩惱而生三界非染心生。大海慧。譬如長者若居士等唯有一子。甚愛甚念見者歡喜。而彼一子依愚癡心因戲樂故。墮在極深糞廁井中。時彼父母及諸親屬。見彼一子墮在大廁深坑糞中。見已歔欷悲泣啼哭。而不能入彼極深廁糞屎器中而出其子。

爾時彼處眾中更有一長者子。或一居士子。見彼小兒墮在深廁糞屎井中。見已疾疾生一子想。生愛念心不起噁心。即入深廁糞屎井中出彼一子。大海慧。為顯彼義說此譬喻。大海慧。何者

【現代漢語翻譯】 現代漢語譯本：這被稱為不凈凈時。正如修多羅（Sutra，經）中所說，應知依愛無漏業根本煩惱的詳細闡述。如來在《大海慧菩薩經》中說：『大海慧（Mahamati，菩薩名）。什麼能使菩薩安住於世間的善根相應的煩惱中呢？』那就是：積聚各種善根而沒有厭足的時候；以心願的力量攝取諸有（bhava，存在）的時候；爲了求見一切諸佛如來的時候；教化一切眾生而內心不疲倦的時候；攝取一切諸佛的微妙佛法的時候；對於一切眾生常常行作利益的時候；常常不捨離樂於貪著諸法結使（klesha，煩惱）的時候；常常不捨離諸波羅蜜（paramita，到彼岸）結使的時候。大海慧，這被稱為諸菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）世間善根相應的煩惱。依靠這些煩惱，諸菩薩摩訶薩生於三界（trayo-dhatu，欲界、色界、無色界）承受種種痛苦，卻不被三界的煩惱過患所染污。』大海慧菩薩（Mahamati Bodhisattva）對佛說：『世尊，這些善根以什麼意義被稱為煩惱呢？』佛告訴大海慧菩薩說：『大海慧，這樣的煩惱，諸菩薩摩訶薩能生於三界承受種種痛苦，依靠這些煩惱的緣故，才有三界。並非染污的煩惱能在三界中產生。大海慧，菩薩以方便智力，依靠善根的力量，心生於三界。因此被稱為善根相應的煩惱而生於三界，並非以染污心而生。大海慧，譬如長者或居士等只有唯一的一個兒子，非常疼愛思念，見到的人都歡喜。而這個兒子因為愚癡的心，因為嬉戲玩樂的緣故，掉落在極深的糞廁井中。這時他的父母以及各位親屬，見到這個兒子掉落在深廁糞屎井中，見到后都嗚咽悲傷哭泣，卻不能進入那極深的廁糞屎器中去救出他們的兒子。 這時，在那個集會中，另有一位長者子，或一位居士子，見到那個小兒掉落在深廁糞屎井中，見到后立刻生起如同對待自己兒子一樣的想法，生起愛念之心，不起厭惡之心，立即進入深廁糞屎井中救出那個孩子。大海慧，爲了顯明那個意義，說了這個譬喻。大海慧，什麼是……

【English Translation】 English version: This is called the 'impure pure time'. As explained in detail in the Sutras regarding the fundamental afflictions of attachment-based non-outflow karma, it should be understood. As the Tathagata (Tathagata, Thus Gone One) said in the Mahamati Bodhisattva Sutra: 'Mahamati (Mahamati, name of a Bodhisattva), what enables a Bodhisattva to abide in afflictions corresponding to wholesome roots in the world?' It is when: accumulating various wholesome roots without satiety; embracing all existences (bhava, existence) with the power of aspiration; seeking to see all Buddhas and Tathagatas; teaching and transforming all sentient beings without weariness; embracing all the wonderful Dharma of all Buddhas; constantly benefiting all sentient beings; constantly not abandoning the attachments (klesha, affliction) that delight in and crave all dharmas; constantly not abandoning the attachments of all Paramitas (paramita, perfection). Mahamati, these are called the afflictions corresponding to the wholesome roots of the Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, Great Bodhisattva) in the world. Relying on these afflictions, the Bodhisattva-Mahasattvas are born in the three realms (trayo-dhatu, desire realm, form realm, formless realm) and endure various sufferings, yet they are not defiled by the faults of the afflictions of the three realms.' Mahamati Bodhisattva (Mahamati Bodhisattva) said to the Buddha: 'World Honored One, in what sense are these wholesome roots called afflictions?' The Buddha told Mahamati Bodhisattva: 'Mahamati, such afflictions enable the Bodhisattva-Mahasattvas to be born in the three realms and endure various sufferings. It is because of these afflictions that the three realms exist. It is not that defiled afflictions can arise in the three realms. Mahamati, Bodhisattvas, with the power of skillful wisdom and relying on the power of wholesome roots, are born in the three realms with a pure mind. Therefore, they are called afflictions corresponding to wholesome roots, and they are born in the three realms not with a defiled mind. Mahamati, for example, a wealthy man or householder has only one son, whom he loves and cherishes very much, and everyone who sees him rejoices. But that son, due to his foolish mind and because of playing, falls into a very deep latrine pit filled with excrement. At that time, his parents and all his relatives, seeing that son fallen into the deep latrine pit filled with excrement, weep and wail in sorrow, but they cannot enter that very deep latrine pit filled with excrement to rescue their son. At that time, in that assembly, there is another son of a wealthy man, or a son of a householder, who sees that little boy fallen into the deep latrine pit filled with excrement. Seeing this, he immediately generates the thought of treating him as his own son, generating a loving and caring mind, without generating any aversion, and immediately enters the deep latrine pit filled with excrement to rescue that child. Mahamati, to illustrate that meaning, this analogy is given. Mahamati, what is...

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彼義。大海慧。言極深井糞屎坑者。名為三界。大海慧。言一子者。一切眾生。諸菩薩等於一切眾生生一子想。大海慧。爾時父母及諸親者。名為聲聞辟支佛人。以二乘人見諸眾生墮在世間極大深坑糞屎井中。既見彼已悲泣啼哭。而不能拔彼諸眾生。大海慧。彼時更有一長者子一居士子者。名為菩薩摩訶薩。離諸煩惱清凈無垢。以離垢心現見無為真如法界。以自在心現生三界。為教化彼諸眾生故。大海慧。是名菩薩摩訶薩大悲。畢竟遠離諸有。畢竟遠離諸縛。而回生於三界有中。以依方便般若力故。諸煩惱火不能焚燒。欲令一切諸眾生等遠離諸縛。而為說法。大海慧。我今說此修多羅句。依諸菩薩心。為利益一切眾生。得自在力而生三有。依諸善根慈悲心力。依于方便般若力故。是名示現凈不凈時。又菩薩摩訶薩以如實智知如來法身不生不滅故。得如是菩薩摩訶薩功德法體。此修多羅句向前已說。自下次說大毗琉璃摩尼寶喻。佛言。大海慧。譬如無價大毗琉璃摩尼寶珠。善治善凈善光明。墮在泥中住一千年。彼摩尼寶經千年后乃出彼泥。出已水洗。洗已極凈。極凈洗已。然後極明。即不失本清凈無垢摩尼寶體。大海慧。菩薩摩訶薩亦復如是。如實知見一切眾生自性清凈光明凈心而為客塵煩惱所染。大海慧。諸菩薩等生

【現代漢語翻譯】 現代漢語譯本： 佛說：大海慧（菩薩名）。我所說的『極深井糞屎坑』，指的是三界（欲界、色界、無色界）。大海慧，我所說的『一子』，指的是一切眾生。諸位菩薩對於一切眾生都生起如同對待獨子的想法。 大海慧，我所說的『父母及諸親者』，指的是聲聞、辟支佛（二乘）。因為二乘人見到眾生墮落在世間極深的糞屎坑中，雖然見到后悲傷哭泣，卻不能救拔這些眾生。 大海慧，我所說的『長者子』或『居士子』，指的是菩薩摩訶薩。他們遠離各種煩惱，清凈無垢，以遠離垢染的心顯現無為的真如法界，以自在的心顯現於三界之中，爲了教化那些眾生。 大海慧，這叫做菩薩摩訶薩的大悲心。他們畢竟遠離各種有（存在），畢竟遠離各種束縛，卻又回生於三界的存在之中，因為依靠方便和般若（智慧）的力量，各種煩惱的火焰不能焚燒他們。他們想要讓一切眾生遠離各種束縛，所以才為他們說法。大海慧，我現在所說的這些修多羅（經）的語句，是依據諸位菩薩的心，爲了利益一切眾生，使他們得到自在的力量而生於三有（欲有、色有、無色有）。這是依靠各種善根、慈悲心的力量，依靠方便和般若的力量，所以才叫做示現清凈與不清凈的時候。還有，菩薩摩訶薩以如實的智慧知道如來法身不生不滅，所以得到這樣的菩薩摩訶薩的功德法體。這些修多羅的語句前面已經說過了，下面將要說大毗琉璃摩尼寶珠的比喻。佛說：大海慧，譬如無價的大毗琉璃摩尼寶珠，經過很好的加工和清洗，非常光明，即使掉在泥中住了一千年，這顆摩尼寶珠在千年之後從泥中取出，取出後用水清洗，清洗后變得非常乾淨，非常乾淨地清洗后，然後變得非常明亮，也不會失去它原本清凈無垢的摩尼寶珠的本體。大海慧，菩薩摩訶薩也是這樣，如實地知見一切眾生自性清凈光明的凈心，卻被客塵煩惱所污染。大海慧，諸位菩薩等生

【English Translation】 English version: The Buddha said: Great Ocean Wisdom (Mahamati, name of a Bodhisattva). What I call the 'extremely deep well of excrement and filth' refers to the Three Realms (Desire Realm, Form Realm, Formless Realm). Great Ocean Wisdom, what I call 'one son' refers to all sentient beings. All Bodhisattvas have the thought of treating all sentient beings as their only child. Great Ocean Wisdom, what I call 'parents and relatives' refers to the Shravakas and Pratyekabuddhas (Two Vehicles). Because the Two Vehicles see sentient beings falling into the extremely deep pit of excrement and filth in the world, and although they grieve and weep upon seeing them, they cannot rescue these sentient beings. Great Ocean Wisdom, what I call 'the son of an elder' or 'the son of a householder' refers to the Bodhisattva-Mahasattvas. They are far from all afflictions, pure and without defilement, manifesting the unconditioned Suchness-Dharmadhatu with a mind free from defilement, and manifesting in the Three Realms with a mind of freedom, in order to teach and transform those sentient beings. Great Ocean Wisdom, this is called the great compassion of the Bodhisattva-Mahasattvas. They ultimately stay away from all existence, ultimately stay away from all bonds, but return to be born in the existence of the Three Realms, because they rely on the power of skillful means and prajna (wisdom), the flames of all afflictions cannot burn them. They want all sentient beings to be free from all bonds, so they teach the Dharma for them. Great Ocean Wisdom, the Sutra (scripture) verses I am speaking now are based on the minds of the Bodhisattvas, for the benefit of all sentient beings, enabling them to obtain the power of freedom and be born in the Three Existences (Desire Existence, Form Existence, Formless Existence). This is because of relying on the power of various good roots, compassionate mind, and the power of skillful means and prajna, so it is called showing the time of purity and impurity. Furthermore, the Bodhisattva-Mahasattvas know with true wisdom that the Dharmakaya (Dharma body) of the Tathagata (Thus Come One) is neither born nor dies, so they obtain such meritorious Dharma body of the Bodhisattva-Mahasattvas. These Sutra verses have been spoken before, and next I will speak of the analogy of the great Beryl Mani Jewel. The Buddha said: Great Ocean Wisdom, for example, an invaluable great Beryl Mani Jewel, well-crafted, well-cleaned, and very bright, even if it falls into the mud and stays for a thousand years, this Mani Jewel will be taken out of the mud after a thousand years. After being taken out, it is washed with water, and after being washed, it becomes very clean. After being washed very cleanly, it then becomes very bright, and it does not lose its original pure and undefiled Mani Jewel essence. Great Ocean Wisdom, the Bodhisattva-Mahasattvas are also like this, truly knowing and seeing that the pure and bright mind of all sentient beings is pure in nature, but is defiled by adventitious dust and afflictions. Great Ocean Wisdom, the Bodhisattvas etc. are born

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如是心。彼諸煩惱不染眾生自性凈心。是諸煩惱客塵虛妄分別心起而彼諸菩薩復生是心。我今畢竟令諸眾生遠離客塵諸煩惱垢。為之說法。如是菩薩不生怯弱心。轉於一切眾生生增上力。我要畢竟令得解脫。菩薩爾時復生是心。此諸煩惱無有少體。菩薩爾時復生是心。諸煩惱無體。諸煩惱羸薄。是諸煩惱無有住處。如是菩薩如實知諸煩惱虛妄分別而有。依邪見念而有。以正見者。諸煩惱垢不能得起。菩薩爾時復生是心。我應如實觀諸煩惱更不復生。以不生煩惱故。生諸善法。菩薩爾時復生是心。我若自起諸煩惱者。云何而得為諸煩惱所縛眾生說法令離諸煩惱縛。菩薩爾時復生是心。以我不著諸煩惱故。是故得為諸煩惱縛眾生說法。我應修行諸波羅蜜。結使煩惱相應善根。為欲教化諸眾生故。又復云何名為世間。以三界相似映象法故。此明何義。依無漏法界中有三種意生身應知。彼因無漏善根所作名為世間。以離有漏諸業煩惱所作世間法故。亦名涅槃。依此義故。聖者勝鬘經言。世尊。有有為世間。有無為世間。世尊。有有為涅槃。有無為涅槃故。又有為無為心心數法相應法故。故說名為凈不凈時。此義于第六菩薩現前地說。彼諸漏盡無障礙般若波羅蜜解脫現前修行大悲。以為救護一切眾生故。不取證。如寶鬘經中依漏

盡故說入城喻。彼經中言。善男子。譬如有城。縱廣正等各一由旬。多有諸門路險黑闇甚可怖畏。有人入者多受安樂。復有一人。唯有一子愛念甚重。遙聞彼城如是快樂。即便舍子欲往入城。是人方便得過險道到彼城門。一足已入一足未舉。即念其子尋作是念。我唯一子。來時云何竟不與俱。誰能養護令離眾苦。即舍樂城還至子所。善男子。菩薩摩訶薩亦復如是。為憐愍故修集五通。既修集已垂得盡漏而不取證。何以故。愍眾生故舍漏盡通。乃至行於凡夫地中。善男子。城者喻于大般涅槃。多諸門者。喻於八萬諸三昧門。路險難者。喻諸魔業。到城門者。喻於五通。一足入者。喻于智慧。一足未入者。喻諸菩薩未證解脫。言一子者。喻於五道一切眾生。顧念子者。喻大悲心。還子所者。喻調眾生。能得解脫而不證者。即是方便。善男子。菩薩摩訶薩大慈大悲不可思議。如是善男子。菩薩摩訶薩。大方便力。發大精進起堅固心。修行禪定得證五通。如是菩薩依禪通業善修心凈無漏滅盡定現前。如是菩薩即得生於大悲之心。為救一切諸眾生故。現前無漏智通。而回轉不取寂滅涅槃。以為教化諸眾生故。回取世間。乃至示現凡夫人地。于第四菩薩焰地中。為自利益善起精進。為利益他。善起堅固心漏盡現前。于第五菩薩難勝

【現代漢語翻譯】 現代漢語譯本 以下用入城之喻來解釋這個道理。正如《涅槃經》中所說：『善男子，譬如有一座城，四方端正，縱橫各有一由旬（約合16公里）。城中有很多門，道路險峻黑暗，令人恐懼。有人進入此城，便能享受極大的安樂。又有一個人，只有一個兒子，非常疼愛。他遠遠聽到那座城如此快樂，就捨棄兒子，想要進入那座城。這個人想方設法通過了險峻的道路，到達了城門。一隻腳已經踏入城內，另一隻腳還未抬起。這時，他想到了自己的兒子，心想：我只有一個兒子，我來的時候怎麼沒有和他一起來呢？誰能養護他，使他遠離各種痛苦？』於是，他捨棄了安樂的城，回到兒子身邊。善男子，菩薩摩訶薩也是這樣。爲了憐憫眾生，修習五神通。已經修習完畢，即將證得漏盡通（斷絕一切煩惱的智慧）時，卻不證悟。為什麼呢？因為憐憫眾生的緣故，捨棄了漏盡通，甚至行於凡夫的境界中。善男子，城，比喻大般涅槃（究竟的解脫）。眾多門，比喻八萬四千種三昧門（禪定之門）。道路險峻，比喻各種魔業。到達城門，比喻五神通。一隻腳踏入城內，比喻智慧。一隻腳未踏入城內，比喻菩薩尚未證得解脫。所說的一個兒子，比喻五道（天、人、阿修羅、地獄、餓鬼、畜生）中的一切眾生。顧念兒子，比喻大悲心。回到兒子身邊，比喻調伏眾生。能夠得到解脫卻不證悟，這就是方便。善男子，菩薩摩訶薩的大慈大悲不可思議。像這樣，善男子，菩薩摩訶薩以大方便力，發起大精進，生起堅固的心，修行禪定，證得五神通。這樣的菩薩依靠禪定和神通的力量，善於修習清凈的心，當無漏滅盡定（沒有煩惱的寂滅禪定）現前時，這樣的菩薩就能生起大悲之心。爲了救度一切眾生，明明可以證得無漏智通，卻迴轉心意，不取寂滅涅槃，爲了教化眾生，回入世間，甚至示現凡夫的境界。在第四地菩薩焰地中，爲了自身的利益，善於發起精進；爲了利益他人，善於生起堅固的心，漏盡通現前。在第五地菩薩難勝地中……』

【English Translation】 English version This is explained using the analogy of entering a city. As it says in the Nirvana Sutra: 'Good man, imagine there is a city, perfectly square, one yojana (approximately 16 kilometers) in length and width. It has many gates, and the roads are dangerous, dark, and very frightening. Those who enter the city experience great joy. There is a man who has only one son, whom he loves dearly. Hearing from afar that the city is so joyful, he abandons his son and wants to enter the city. This man finds a way to pass through the dangerous roads and reaches the city gate. One foot is already inside the gate, but the other foot is not yet raised. Then he thinks of his son, and the thought arises: 'I have only one son. How could I have come without him? Who will care for him and keep him from suffering?' So he abandons the joyful city and returns to his son. Good man, the Bodhisattva-Mahasattva (great being of enlightenment) is also like this. Out of compassion, he cultivates the five abhijnas (supernatural powers). Having cultivated them, he is about to attain the extinction of outflows (asravaksaya, the wisdom of ending all defilements), but he does not take it. Why? Because out of compassion for sentient beings, he abandons the extinction of outflows, and even acts in the realm of ordinary beings. Good man, the city is an analogy for Mahaparinirvana (the great complete nirvana). The many gates are an analogy for the eighty-four thousand samadhi (meditative concentration) gates. The dangerous roads are an analogy for the works of Mara (the demon). Reaching the city gate is an analogy for the five abhijnas. One foot inside the gate is an analogy for wisdom. One foot not yet inside the gate is an analogy for Bodhisattvas who have not yet attained liberation. The one son is an analogy for all sentient beings in the five realms (gati: gods, humans, asuras, hell-beings, hungry ghosts, and animals). Thinking of the son is an analogy for great compassion. Returning to the son is an analogy for taming sentient beings. Being able to attain liberation but not taking it is upaya (skillful means). Good man, the great compassion of the Bodhisattva-Mahasattva is inconceivable. Like this, good man, the Bodhisattva-Mahasattva, with great skillful means, generates great diligence, gives rise to a firm mind, cultivates dhyana (meditation), and attains the five abhijnas. Such a Bodhisattva, relying on the power of dhyana and abhijna, is skilled in cultivating a pure mind. When the anāsrava-nirodha-samāpatti (cessation of outflows) manifests, such a Bodhisattva can generate great compassion. In order to save all sentient beings, although he could attain the wisdom of no outflows, he turns his mind away and does not take the peaceful Nirvana, but for the sake of teaching sentient beings, he returns to the world, even manifesting the realm of ordinary beings. In the fourth Bhumi (stage) of the Bodhisattva, the Arcismati Bhumi (radiant stage), for his own benefit, he is skilled in generating diligence; for the benefit of others, he is skilled in giving rise to a firm mind, and the extinction of outflows manifests. In the fifth Bhumi of the Bodhisattva, the Sudurjaya Bhumi (difficult to conquer stage)...'

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地中。依止五通自利利他。善熟心行無漏滅盡定現前。是故於第六菩薩地中。無障礙般若波羅蜜起漏盡現前。是故於第六菩薩現前地中。得漏盡自在。說名清凈。是菩薩如是自身正修行。教化眾生令置彼處。得大慈悲心。于顛倒眾生生救護心。不著寂滅涅槃。善作彼方便現前世間門。為眾生故現前涅槃門。為菩提分滿足故。修行四禪回生欲界。以為利益地獄畜生餓鬼凡夫種種眾生。示現諸身。以得自在故。已說依不凈凈時不變不異。次說依善凈時不變不異故。說二偈。

佛身不變異　　以得無盡法 　眾生所歸依　　以無邊際故 　常住不二法　　以離妄分別 　恒不熱不作　　清凈心力故

此偈示現何義。偈言。

不生及不死　　不病亦不老 　以常恒清涼　　及不變等故

此偈明何義。偈言。

以常故不生　　離意生身故 　以恒故不死　　離不思議退 　清涼故不病　　無煩惱習故 　不變故不老　　無無漏行故

此偈明何義。明如來性于佛地時無垢清凈光明常住自性清凈。以本際來常故不生。以離意生身故。以未來際恒故不死。以離不可思議變易死故。以本后際來清涼故不病。以離無明住地所攝故。若如是者。不墮三世。彼則不變。是故不老。以離無漏業迴轉故。又復偈言。

【現代漢語翻譯】 現代漢語譯本： 於此地中，依止五神通，自利利他，善於純熟心行，使無漏滅盡定得以顯現。因此，在第六菩薩地（第六階段的菩薩果位）中，無障礙的般若波羅蜜（智慧的完美）生起，漏盡（煩惱的止息）得以顯現。因此，在第六菩薩現前地（菩薩果位的顯現階段）中，獲得漏盡自在，這被稱為清凈。這位菩薩如此自身如法修行，教化眾生令其安住於此境界。得大慈悲心，對於顛倒的眾生生起救護之心，不執著于寂滅涅槃（寂靜的解脫）。善於運用方便法門，顯現於世間之門，爲了眾生的緣故顯現涅槃之門，爲了菩提分（覺悟的組成部分）的圓滿，修行四禪（四種禪定境界）回生欲界（充滿慾望的世間），爲了利益地獄、畜生、餓鬼、凡夫種種眾生，示現各種身形，因為已經獲得了自在的緣故。前面已經說了依靠不凈觀，凈時不變不異，接下來要說依靠善凈觀，凈時不變不異，所以說了兩首偈頌。

『佛身不變異，以得無盡法，眾生所歸依，以無邊際故，常住不二法，以離妄分別，恒不熱不作，清凈心力故。』

這首偈頌揭示了什麼含義？偈頌說：

『不生及不死，不病亦不老，以常恒清涼，及不變等故。』

這首偈頌闡明了什麼意義？偈頌說：

『以常故不生，離意生身故，以恒故不死，離不思議退，清涼故不病，無煩惱習故，不變故不老，無無漏行故。』

這首偈頌闡明了什麼意義？闡明瞭如來（佛）的自性在佛地（佛的境界）時，無垢清凈光明常住，自性清凈。從本際（最初的界限）以來就是常，所以不生，因為遠離了意生身（由意念產生的身體）的緣故。從未來際（未來的界限）來說是恒，所以不死，因為遠離了不可思議的退轉。從本際到后際（最終的界限）都是清涼，所以不病，因為遠離了無明住地（無明的駐留之地）所攝持的緣故。如果像這樣，就不墮入三世（過去、現在、未來），那就是不變的，所以不老，因為遠離了無漏業（沒有煩惱的業）的迴轉的緣故。又說了偈頌：

【English Translation】 English version: Here, relying on the five supernormal powers, benefiting oneself and others, being skilled in maturing the mind and conduct, the non-outflow cessation attainment manifests. Therefore, in the sixth Bodhisattva ground (sixth stage of Bodhisattva fruition), unobstructed Prajna Paramita (perfection of wisdom) arises, and the exhaustion of outflows (cessation of afflictions) manifests. Therefore, in the sixth Bodhisattva present ground (manifestation stage of Bodhisattva fruition), one obtains freedom from the exhaustion of outflows, which is called purity. This Bodhisattva thus correctly cultivates himself, teaching and transforming sentient beings, causing them to dwell in that state. He obtains great compassion, generating a mind of saving and protecting for deluded sentient beings, not clinging to the quiescence of Nirvana (peaceful liberation). He skillfully employs expedient means, manifesting the gate to the world, and for the sake of sentient beings, manifesting the gate to Nirvana. For the sake of fulfilling the components of Bodhi (elements of enlightenment), he cultivates the four Dhyanas (four meditative states) and returns to be born in the desire realm (world full of desires), in order to benefit various sentient beings in hells, as animals, hungry ghosts, ordinary beings, manifesting various bodies, because he has obtained freedom. It has already been said that relying on the impure contemplation, purity does not change or differ. Next, it will be said that relying on pure contemplation, purity does not change or differ, therefore two verses are spoken.

'The Buddha's body does not change or differ, because he has obtained endless Dharma. He is the refuge of sentient beings, because he is without boundaries. He constantly dwells in the non-dual Dharma, because he is free from false discriminations. He is always unheated and uncreated, due to the power of a pure mind.'

What meaning does this verse reveal? The verse says:

'He is neither born nor dies, neither sick nor old, because he is constant, eternal, cool, and unchanging.'

What meaning does this verse clarify? The verse says:

'Because he is constant, he is not born, because he is free from the mind-born body. Because he is eternal, he does not die, because he is free from inconceivable regression. Because he is cool, he is not sick, because he is without the habits of afflictions. Because he is unchanging, he is not old, because he is without non-outflow actions.'

What meaning does this verse clarify? It clarifies that the Tathagata's (Buddha's) nature, in the Buddha ground (state of Buddhahood), is stainless, pure, luminous, constantly abiding, and self-nature pure. From the original limit (the beginning boundary) it is constant, therefore it is not born, because it is free from the mind-born body. From the future limit (the future boundary) it is eternal, therefore it does not die, because it is free from inconceivable change and death. From the original limit to the final limit (the ultimate boundary) it is cool, therefore it is not sick, because it is free from what is encompassed by the dwelling ground of ignorance. If it is like this, it does not fall into the three times (past, present, future), then it is unchanging, therefore it is not old, because it is free from the revolving of non-outflow karma. Again, a verse is spoken:

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有二復有二　　復有二二句 　次第如常等　　無漏境界中

此偈明何義。常恒清涼及不變等。此四種句。于無漏法界中次第一一句二二本二二釋義差別。如不增不減修多羅中說言。舍利弗。如來法身常。以不異法故。以不盡法故。舍利弗。如來法身恒。以常可歸依故。以未來際平等故。舍利弗。如來法身清涼。以不二法故。以無分別法故。舍利弗。如來法身不變。以非滅法故。以非作法故。

已說不變異。次說無差別。無差別者。即依此善凈時本際以來畢竟究竟自體相善凈如來藏無差別故。說一偈。

法身及如來　　聖諦與涅槃 　功德不相離　　如光不離日

此初半偈示現何義。偈言。

略明法身等　　義一而名異 　依無漏界中　　四種義差別

此偈明何義。略說于無漏法界中依如來藏有四種義。依四種義有四種名應知。何等四義。偈言。

佛法不相離　　及彼真如性 　法體不虛妄　　自性本來凈

此偈明何義。佛法不相離者。依此義故。聖者勝鬘經言。世尊。不空如來藏。過於恒沙不離不脫。不思議佛法故。及彼真如性者。依此義故。六根聚經言。世尊。六根如是。從無始來畢竟究竟諸法體故。法體不虛妄者。依此義故。經中說言。世尊。又第一義諦者

【現代漢語翻譯】 現代漢語譯本：

有二復有二，復有二二句，次第如常等，無漏境界中。

此偈（gatha，偈頌）說明什麼含義？常恒清涼及不變等。這四種句，于無漏法界中，次第一句二二本二二解釋義理差別。如《不增不減修多羅》（Atathavirodha Sutra）中說：『舍利弗（Sariputra，佛陀十大弟子之一）。如來法身（Dharmakaya，佛的法性之身）是常，以不異法故，以不盡法故。舍利弗。如來法身是恒，以常可歸依故，以未來際平等故。舍利弗。如來法身是清涼，以不二法故，以無分別法故。舍利弗。如來法身是不變，以非滅法故，以非作法故。』

已說不變異，次說無差別。無差別者，即依此善凈時本際以來，畢竟究竟自體相善凈如來藏（Tathagatagarbha，如來藏）無差別故。說一偈。

法身及如來，聖諦（Aryasatya，四聖諦）與涅槃（Nirvana，涅槃），功德不相離，如光不離日。

此初半偈示現什麼義理？偈言：

略明法身等，義一而名異，依無漏界中，四種義差別。

此偈說明什麼含義？略說于無漏法界中，依如來藏有四種義。依四種義有四種名，應當知曉。何等四義？偈言：

佛法不相離，及彼真如性，法體不虛妄，自性本來凈。

此偈說明什麼含義？佛法不相離者，依此義故，《勝鬘經》（Srimala Sutra）言：『世尊。不空如來藏，過於恒沙不離不脫，不思議佛法故。』及彼真如性者，依此義故，《六根聚經》言：『世尊。六根如是，從無始來畢竟究竟諸法體故。』法體不虛妄者，依此義故，經中說言：『世尊。又第一義諦者』

【English Translation】 English version:

There are two, and again there are two, and again there are two and two sentences, in sequence like constancy, etc., in the realm of the unconditioned.

What meaning does this verse (gatha) explain? Constancy, permanence, coolness, and immutability, etc. These four phrases, in the unconditioned Dharma realm, each in sequence, one phrase, two and two originals, two and two explanations of the difference in meaning. As it is said in the Atathavirodha Sutra (Inconceivable Transformation Sutra): 'Sariputra (Sariputra, one of the ten great disciples of the Buddha), the Dharmakaya (Dharmakaya, the body of the Dharma nature of the Buddha) of the Tathagata (Tathagata, Thus Come One) is constant, because it is not different from the Dharma, because it is not exhausted by the Dharma. Sariputra, the Dharmakaya of the Tathagata is permanent, because it is always reliable, because it is equal to the future. Sariputra, the Dharmakaya of the Tathagata is cool, because it is not a dualistic Dharma, because it is a non-discriminating Dharma. Sariputra, the Dharmakaya of the Tathagata is immutable, because it is not a perishable Dharma, because it is not a created Dharma.'

Having spoken of immutability, next is non-difference. Non-difference means that, relying on this pure time, from the original source, ultimately and completely, the self-nature aspect of the pure Tathagatagarbha (Tathagatagarbha, the womb of the Thus Come One) is without difference. A verse is spoken.

The Dharmakaya and the Tathagata, the Noble Truths (Aryasatya, Four Noble Truths) and Nirvana (Nirvana, extinction), merit and virtue are inseparable, like light is inseparable from the sun.

What meaning does this first half of the verse reveal? The verse says:

Briefly explaining the Dharmakaya, etc., the meaning is one but the names are different, relying on the unconditioned realm, there are four kinds of differences in meaning.

What meaning does this verse explain? Briefly speaking, in the unconditioned Dharma realm, relying on the Tathagatagarbha, there are four kinds of meanings. Relying on the four kinds of meanings, there are four kinds of names, which should be known. What are the four meanings? The verse says:

The Buddha Dharma is inseparable, and that Suchness nature, the Dharma essence is not false, the self-nature is originally pure.

What meaning does this verse explain? 'The Buddha Dharma is inseparable' means that, relying on this meaning, the Srimala Sutra (Queen Srimala Sutra) says: 'World Honored One, the non-empty Tathagatagarbha, beyond countless sands, is inseparable and unreleased, because of the inconceivable Buddha Dharma.' 'And that Suchness nature' means that, relying on this meaning, the Six Roots Collection Sutra says: 'World Honored One, the six roots are thus, from beginningless time, ultimately and completely the essence of all Dharmas.' 'The Dharma essence is not false' means that, relying on this meaning, it is said in the sutra: 'World Honored One, also the ultimate truth'

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。謂不虛妄涅槃是也。何以故。世尊。彼性本際來常以法體不變故。自性本來凈者。依此義故。經中佛告文殊師利。如來應正遍知本際以來入涅槃故。又復依此四義。次第有四種名。何等為四。一者法身。二者如來。三者第一義諦。四者涅槃。以是義故。不增不減經言。舍利弗言。如來藏者。即是法身故。又復聖者勝鬘經言。世尊。不離法身有如來藏。世尊。不離如來藏有法身。世尊。依一苦滅諦說名如來藏。世尊。如是說如來法身無量無邊功德。世尊言。涅槃者。即是如來法身故。後半偈者。示現何義。偈言。

覺一切種智　　離一切習氣 　佛及涅槃體　　不離第一義

此四種名。于如來法身無漏界中一味一義不相舍離。是故雖復有四種名。而彼四義不離一法門。不離一法體。此以何義所證一切法。覺一切智。及離一切智障煩惱障習氣。此二種法于無漏法界中不異不差別不斷不相離。以是義故。大般涅槃經中偈言。

無量種功德　　一切不思議 　不差別解脫　　解脫即如來

以是義故。聖者勝鬘經言。世尊。言聲聞辟支佛得涅槃者。是佛方便故。此明何義。言聲聞辟支佛有涅槃者。此是諸佛如來方便。見諸眾生於長道曠野遠行疲惓。恐有退轉。為止息故造作化城。如來如是於一切法中得大

【現代漢語翻譯】 現代漢語譯本：所謂不虛妄，就是指涅槃（Nirvana）的真實狀態。為什麼這麼說呢？世尊（釋迦牟尼佛的尊稱）。因為涅槃的自性從本源上來說，始終以法的本體存在，不會改變。自性本來就是清凈的。根據這個意義，經典中佛告訴文殊師利（Manjushri，智慧的象徵）菩薩，如來（Tathagata，佛的稱號）應正遍知從本源上來說就已進入涅槃。而且，根據這四個意義，依次有四種名稱：一是法身（Dharmakaya，佛的法性之身），二是如來，三是第一義諦（Paramartha-satya，最高的真理），四是涅槃。因為這個緣故，《不增不減經》中說，舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）說：『如來藏（Tathagatagarbha，一切眾生皆具的佛性）就是法身。』而且，聖者《勝鬘經》（Srimala Sutra）中說：『世尊，不離法身有如來藏，世尊，不離如來藏有法身。世尊，依據一苦滅諦（Dukkha-nirodha-satya，四聖諦之一，指滅除痛苦的真理）而說名為如來藏。世尊，這樣說如來法身具有無量無邊的功德。』世尊說：『涅槃就是如來的法身。』後面的偈頌，揭示了什麼意義呢？偈頌說： 『覺悟一切種智，遠離一切習氣，佛及涅槃體，不離第一義。』 這四種名稱，在如來法身無漏界（Anasrava-dhatu，沒有煩惱的境界）中，具有相同的味道和意義，不會互相捨棄分離。因此，雖然有四種名稱，但這四種意義不離一個法門，不離一個法的本體。這是用什麼意義來證明一切法呢？覺悟一切智慧，以及遠離一切智慧的障礙、煩惱的障礙和習氣。這兩種法在無漏法界中沒有差異、沒有區別、不會斷絕、不會分離。因為這個緣故，《大般涅槃經》（Mahaparinirvana Sutra）中的偈頌說： 『無量種功德，一切不思議，不差別解脫，解脫即如來。』 因為這個緣故，聖者《勝鬘經》中說：『世尊，說聲聞（Sravaka，聽聞佛法而修行的弟子）、辟支佛（Pratyekabuddha，不依師教，自己覺悟的修行者）得到涅槃，這是佛的方便說法。』這說明了什麼意義呢？說聲聞、辟支佛有涅槃，這是諸佛如來的方便。看見眾生在漫長的道路和曠野中遠行，感到疲憊，恐怕他們會退轉，爲了讓他們止息，所以創造了化城（幻化的城市，比喻虛假的安樂）。如來在一切法中獲得大自在。

【English Translation】 English version: That which is not false is also called Nirvana. Why is that? World Honored One (Bhagavan, a title for the Buddha). Because its nature, from its very origin, always exists as the essence of the Dharma and does not change. The self-nature is originally pure. Based on this meaning, in the sutras, the Buddha told Manjushri (Manjushri, symbol of wisdom) Bodhisattva that the Tathagata (Tathagata, title of the Buddha), the Perfectly Enlightened One, has entered Nirvana from the very beginning. Moreover, based on these four meanings, there are successively four names: first, Dharmakaya (Dharmakaya, the Dharma body of the Buddha), second, Tathagata, third, Paramartha-satya (Paramartha-satya, the ultimate truth), and fourth, Nirvana. For this reason, the Sutra of Neither Increase Nor Decrease says that Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom) said: 'The Tathagatagarbha (Tathagatagarbha, the Buddha-nature inherent in all beings) is the Dharmakaya.' Moreover, the holy Srimala Sutra says: 'World Honored One, the Tathagatagarbha is not separate from the Dharmakaya; World Honored One, the Dharmakaya is not separate from the Tathagatagarbha. World Honored One, based on the truth of the cessation of suffering (Dukkha-nirodha-satya, one of the Four Noble Truths, referring to the truth of eliminating suffering), it is called the Tathagatagarbha. World Honored One, thus it is said that the Dharmakaya of the Tathagata has immeasurable and boundless merits.' The World Honored One said: 'Nirvana is the Dharmakaya of the Tathagata.' What meaning does the latter half of the verse reveal? The verse says: 'Enlightening all kinds of wisdom, Separating from all habitual tendencies, The Buddha and the essence of Nirvana, Are inseparable from the ultimate truth.' These four names, in the unconditioned realm (Anasrava-dhatu, realm without afflictions) of the Tathagata's Dharmakaya, have the same flavor and meaning, and do not abandon or separate from each other. Therefore, although there are four names, these four meanings are inseparable from one Dharma gate, inseparable from one Dharma essence. What meaning is used to prove all Dharmas? Enlightening all wisdom, and separating from all obstacles of wisdom, obstacles of affliction, and habitual tendencies. These two kinds of Dharmas are not different, not distinct, not 끊어진, and not separated in the unconditioned Dharma realm. For this reason, the verse in the Mahaparinirvana Sutra says: 'Immeasurable kinds of merits, All inconceivable, Undifferentiated liberation, Liberation is the Tathagata.' For this reason, the holy Srimala Sutra says: 'World Honored One, saying that Sravakas (Sravaka, disciples who practice by listening to the Buddha's teachings) and Pratyekabuddhas (Pratyekabuddha, practitioners who awaken on their own without relying on a teacher) attain Nirvana is a skillful means of the Buddha.' What meaning does this explain? Saying that Sravakas and Pratyekabuddhas have Nirvana is a skillful means of all Buddhas and Tathagatas. Seeing beings traveling far on a long road and in a wilderness, feeling tired, fearing that they will regress, in order to stop them, they create a transformation city (an illusory city, a metaphor for false happiness). The Tathagata obtains great freedom in all Dharmas.

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自在大方便故。故明如是義。世尊如來應正遍知證平等涅槃。一切功德無量無邊不可思議清凈畢竟究竟。此明何義。依四種義。畢竟功德諸佛如來無差別。涅槃相無上果中佛及涅槃。一切功德不相舍離。若離佛地果中證智。更無餘人有涅槃法。示現如是義。依一切種智。于諸佛如來無漏法界中譬喻示現。此明何義。寶鬘經中畫師譬喻。示現具足一切功德應知偈言。

如種種畫師　　所知各差別 　彼一人知分　　第二人不知 　有自在國王　　敕諸畫師言 　于彼摽畫處　　具足作我身 　國中諸畫師　　一切皆下手 　若不闕一人　　乃成國王像 　畫師受敕已　　畫作國王像 　彼諸畫師中　　一人行不在 　由無彼一人　　國王像不成 　以其不滿足　　一切身份故 　所言畫師者　　喻檀戒等行 　言國王像者　　示一切種智 　一人不在者　　示現少一行 　王像不成者　　空智不具足

此偈明何義。以是義故。寶鬘經言。善男子。諦聽諦聽。我今為汝說此譬喻。善男子。譬如三千大千世界所有眾生悉善知畫。其中或有善能泥塗。或能磨彩。或曉畫身不曉手足。或曉手足不曉面目。時有國王。以一張疊與是諸人而告之言。凡能畫者皆悉聚集。於此疊上畫吾身像。爾時諸人悉來集聚。隨其所能而共

【現代漢語翻譯】 現代漢語譯本： 因為自在大方便的緣故，所以闡明這樣的意義：世尊如來應正遍知證得了平等涅槃（Nirvana）。一切功德無量無邊，不可思議，清凈畢竟究竟。這闡明了什麼意義呢？依據四種意義：畢竟功德諸佛如來沒有差別；涅槃相（Nirvana-lakshana）是無上果位中的佛及涅槃；一切功德不互相舍離；如果離開了佛地果位中的證智，就沒有其他人有涅槃法。這是爲了示現這樣的意義。依據一切種智（Sarvakarajnata），在諸佛如來的無漏法界中用譬喻來示現。這闡明了什麼意義呢？《寶鬘經》（Ratnavali Sutra）中用畫師的譬喻，示現具足一切功德，應當知道其中的偈頌說： 『如同種種畫師，所知各有差別，其中一人知一部分，第二人就不知道。有一位自在國王，命令各位畫師說：在那塊畫布上，完整地畫出我的身體。國內的各位畫師，全都開始動手，如果缺少任何一人，就不能完成國王的畫像。畫師們接受命令后，開始畫國王的畫像，這些畫師中，如果有一人不在，因為缺少那一個人，國王的畫像就不能完成，因為不滿足一切身份的緣故。』 『所說的畫師，比喻檀那（Dana）、戒律（Sila）等修行；所說的國王像，表示一切種智；一人不在，表示缺少一種修行；國王像不能完成，表示空智（Sunyata-jnana）不具足。』 這首偈頌闡明了什麼意義呢？因為這個意義，《寶鬘經》中說：『善男子，仔細聽，仔細聽，我現在為你說這個譬喻。善男子，譬如三千大千世界所有眾生都擅長繪畫，其中或者有人擅長泥塗，或者擅長磨彩，或者懂得畫身體卻不懂得畫手足，或者懂得畫手足卻不懂得畫面目。當時有一位國王，拿出一張疊布交給這些人，告訴他們說：凡是能畫畫的人都聚集起來，在這張疊布上畫我的身像。』當時這些人全都聚集起來，根據他們各自的才能一起作畫。

【English Translation】 English version: Because of the great skillful means of self-mastery, therefore, such meaning is clarified: The World-Honored One, the Tathagata, the Arhat, the Perfectly Enlightened One, has attained the equal Nirvana (Nirvana). All merits are immeasurable, boundless, inconceivable, pure, ultimately and completely perfect. What meaning does this clarify? It relies on four meanings: Ultimately, the merits of all Buddhas and Tathagatas are without difference; the characteristic of Nirvana (Nirvana-lakshana) is the Buddha and Nirvana in the supreme fruit; all merits are inseparable; if one departs from the wisdom of realization in the Buddha-ground fruit, no one else possesses the Dharma of Nirvana. This is to demonstrate such meaning. It relies on the All-Knowing Wisdom (Sarvakarajnata), using metaphors to demonstrate within the undefiled Dharma realm of all Buddhas and Tathagatas. What meaning does this clarify? In the Ratnavali Sutra (Ratnavali Sutra), the metaphor of the painters is used to demonstrate the completeness of all merits. One should know the verse that says: 『Like various painters, their knowledge differs; one person knows a part, the second person does not know. There is a sovereign king who commands the painters, saying: On that canvas, completely draw my body. All the painters in the kingdom begin to work; if any one is missing, the king's image cannot be completed. The painters, having received the command, begin to paint the king's image; among these painters, if one is absent, because of the absence of that one person, the king's image cannot be completed, because it does not fulfill all the parts.』 『The painters mentioned are metaphors for practices such as Dana (Dana), Sila (Sila), and so on; the king's image represents the All-Knowing Wisdom; the absence of one person indicates the lack of one practice; the incompleteness of the king's image indicates the lack of Sunyata-jnana (Sunyata-jnana).』 What meaning does this verse clarify? Because of this meaning, the Ratnavali Sutra says: 『Good son, listen carefully, listen carefully, I will now tell you this metaphor. Good son, suppose all the beings in the three thousand great thousand worlds are skilled in painting, among whom some are good at applying mud, some are good at grinding colors, some know how to paint the body but not the hands and feet, some know how to paint the hands and feet but not the face. At that time, there was a king who took a folded cloth and gave it to these people, telling them: All those who can paint should gather together and paint my image on this folded cloth.』 At that time, all these people gathered together and painted according to their respective abilities.

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作之。有一畫師。以緣事故竟不得來。諸人畫已持共上王。善男子。可言諸人悉集作不。不也。世尊。善男子。我說此喻其義未顯。善男子。一人不來。故不得言一切集作。亦不得言像已成就。佛法行者亦復如是。若有一行不成就者。則不名具足如來正法。是故要當具足諸行名為成就無上菩提故。又此檀等諸波羅蜜一一差別。唯是如來所知境界。如來知彼種種差別無量無邊應知。以彼算數自在力等不能思議故。以對治彼慳等諸垢。是故得成清凈檀等諸波羅蜜。又以修行一切種一切空智及種種三昧門。于第八菩薩不動地中不分別一切菩薩地。無間無隔自然依止道智。修行得無生法忍。成就具足如來無漏戒。成就一切功德。于第九菩薩善慧地中依阿僧祇三昧陀羅尼海門。攝取無量無邊諸佛之法依止。解一切眾生根智。成就無量無邊功德空智。得無生法忍。于第十菩薩法雲地中依止一切如來現前蜜智智。成就無量無邊功德聚。得無生空法忍。次後得諸三昧。斷一切煩惱障智障。依止諸解脫門智。成就清凈彼岸功德。具足得一切種一切空智。以如是等四種地智中非聲聞辟支佛地。以彼聲聞辟支佛等去之甚遠。以是義故。說彼四種成就不差別涅槃界。是故偈言。

慧智及解脫　　不離法界體 　無差涅槃界　　日相似相對

此偈明何義。以何等慧以何等智。以何等解脫。彼三不離法界實體。明彼四種功德成就無差別涅槃界。偈言無差別涅槃界故。為彼四種義次第故。有四種相似相對法應知。何等為四。一者佛法身中依出世間無分別慧。能破第一無明黑闇。彼光明照相似相對法應知。偈言慧故。日相似相對故。二者依智故。得一切智智知一切種。照一切事放光明羅網。相似相對法應知。偈言智故。日相似相對故。三者依止彼二自性清凈心解脫。無垢離垢光明輪清凈。相似相對法應知。偈言解脫故。日相似相對法故。四者即此三種不離法界。不離實體。不相舍離。相似相對法應知。偈言不離法界體故。日相似相對故。是故偈言。

不證諸佛身　　涅槃不可得 　如棄捨光明　　日不可得見

此偈明何義。以如向說無漏法界中無始世界來諸佛法身中無漏諸法一切功德不相舍離。以是義故。遠離如來無障無礙。法身智慧離一切障。涅槃體相不可得見。不可得證。如離日光明無日輪可見。以是義故。聖者勝鬘經言。法無優劣故得涅槃。知諸法平等智故得涅槃。平等智故得涅槃。平等解脫故得涅槃。平等解脫知見故得涅槃。是故世尊說。涅槃界一味等味。謂明解脫一味故。◎

究竟一乘寶性論卷第三 大正藏第 31 冊

【現代漢語翻譯】 現代漢語譯本 此偈頌闡明了什麼含義？憑藉何種智慧（慧，Prajna）？憑藉何種智（智，Jnana）？憑藉何種解脫（解脫，Mukti）？這三者都不離法界（Dharmadhatu）的實體。闡明這四種功德成就無差別的涅槃界（Nirvana-dhatu）。偈頌說『無差別涅槃界』，爲了這四種意義的次第，有四種相似相對的法應當瞭解。哪四種呢？ 第一，在佛法身（Buddha-Dharmakaya）中，依靠出世間的無分別慧（無分別慧，Nirvikalpa-jnana），能夠破除最初的無明（無明，Avidya）黑暗。那光明照耀的相似相對法應當瞭解。偈頌說『慧故』，與太陽相似相對。 第二，依靠智（智，Jnana）的緣故，獲得一切智智（一切智智，Sarvajnata-jnana），知曉一切種類，照耀一切事物，放出光明羅網。相似相對法應當瞭解。偈頌說『智故』，與太陽相似相對。 第三，依止那二者的自性清凈心（自性清凈心，Prakrti-prabhasvara-citta）解脫，無垢離垢的光明輪清凈。相似相對法應當瞭解。偈頌說『解脫故』，與太陽相似相對。 第四，即此三種不離法界（Dharmadhatu），不離實體，不相舍離。相似相對法應當瞭解。偈頌說『不離法界體故』，與太陽相似相對。因此偈頌說： 『不證諸佛身，涅槃不可得，如棄捨光明，日不可得見。』 此偈頌闡明了什麼含義？就像前面所說，在無漏法界（Anasrava-dharmadhatu）中，從無始世界以來，諸佛法身（Buddha-Dharmakaya）中的無漏諸法，一切功德不相舍離。因為這個緣故，遠離如來的無障無礙。法身（Dharmakaya）智慧遠離一切障礙。涅槃（Nirvana）的體相不可得見，不可得證。如同離開太陽的光明，就無法看見太陽的輪廓。因為這個緣故，聖者勝鬘經（Srimala Sutra）說：『法無優劣故得涅槃（Nirvana）。知諸法平等智故得涅槃（Nirvana）。平等智故得涅槃（Nirvana）。平等解脫故得涅槃（Nirvana）。平等解脫知見故得涅槃（Nirvana）。』因此世尊說，涅槃界（Nirvana-dhatu）一味等味，是說闡明解脫（解脫，Mukti）一味。 究竟一乘寶性論卷第三 大正藏第 31 冊

【English Translation】 English version What meaning does this verse illuminate? With what kind of wisdom (Prajna)? With what kind of knowledge (Jnana)? With what kind of liberation (Mukti)? These three are inseparable from the essence of the Dharmadhatu. It elucidates the non-differentiated Nirvana-dhatu, the accomplishment of these four kinds of merits. The verse says 'non-differentiated Nirvana-dhatu,' and for the sake of the sequential meaning of these four kinds, four kinds of similar relative dharmas should be understood. What are the four? First, within the Buddha-Dharmakaya, relying on the transcendental non-discriminating wisdom (Nirvikalpa-jnana), one can break through the darkness of the initial ignorance (Avidya). The similar relative dharma of that illuminating light should be understood. The verse says 'because of wisdom,' it is similar and relative to the sun. Second, because of relying on knowledge (Jnana), one obtains the all-knowing wisdom (Sarvajnata-jnana), knows all kinds, illuminates all things, and emits a net of light. The similar relative dharma should be understood. The verse says 'because of knowledge,' it is similar and relative to the sun. Third, relying on the self-nature pure mind (Prakrti-prabhasvara-citta) liberation of those two, the stainless and impurity-free pure wheel of light. The similar relative dharma should be understood. The verse says 'because of liberation,' it is similar and relative to the sun. Fourth, these three are inseparable from the Dharmadhatu, inseparable from the essence, and not mutually separated. The similar relative dharma should be understood. The verse says 'because it is inseparable from the essence of the Dharmadhatu,' it is similar and relative to the sun. Therefore, the verse says: 『Without realizing the body of all Buddhas, Nirvana cannot be attained, like abandoning light, the sun cannot be seen.』 What meaning does this verse illuminate? Just as mentioned earlier, within the uncontaminated Dharmadhatu, from beginningless worlds, the uncontaminated dharmas in the Buddha-Dharmakaya, all merits are inseparable. Because of this reason, one is far from the unobstructed and unimpeded Tathagata. The wisdom of the Dharmakaya is free from all obstacles. The essence of Nirvana cannot be seen or attained. It is like not being able to see the outline of the sun without the light of the sun. Because of this reason, the holy Srimala Sutra says: 'Nirvana is attained because dharmas have no superiority or inferiority. Nirvana is attained because of knowing the wisdom of equality of all dharmas. Nirvana is attained because of equal wisdom. Nirvana is attained because of equal liberation. Nirvana is attained because of equal liberation, knowledge, and vision.' Therefore, the World-Honored One said that the Nirvana-dhatu is of one flavor and equal flavor, which means elucidating the one flavor of liberation. Treatise on the Jewel Nature of the Ultimate One Vehicle, Volume 3 Taisho Tripitaka, Volume 31

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No. 1611 究竟一乘寶性論

究竟一乘寶性論卷第四

後魏中印度三藏勒那摩提譯

◎無量煩惱所纏品第六

論曰。偈言。

向說如來藏　　十種義示現 　次說煩惱纏　　以九種譬喻

此偈明何義。向依如來藏說無始世界來彼法恒常住法體不轉變。明如來藏有十種義。自此以下依無始世界來煩惱藏所纏。說無始世界來自性清凈心具足法身。以九種譬喻明如來藏。過於恒沙煩惱藏所纏。如修多羅說應知。九種譬喻者。如偈說言。

萎華中諸佛　　眾蜂中美蜜 　皮糩等中實　　糞穢中真金 　地中珍寶藏　　諸果子中芽 　朽故弊壞衣　　纏裹真金像 　貧賤醜陋女　　懷轉輪聖王 　焦黑泥模中　　有上妙寶像 　眾生貪瞋癡　　妄想煩惱等 　塵勞諸垢中　　皆有如來藏

此偈示現何義。自此以下依此略說四偈句義。余殘譬喻五十四偈廣說應知。此四行偈總略說。彼廣偈中義應知。又依彼義。略說二偈。

華蜂糩糞穢　　地果故壞衣 　貧賤女泥模　　煩惱垢相似 　佛蜜實真金　　寶牙金像王 　上妙寶像等　　如來藏相似

此偈示現何義。偈言。

華蜂等諸喻　　明眾生身中 　無始世界來　　有諸煩惱垢 　佛蜜等諸喻　　明眾生

身中 　無始來具足　　自性無垢體

又復略說此如來藏。修多羅中明一切眾生界從無始世界來客塵煩惱染心。從無始世界來凈妙法身如來藏不相舍離。是故經言。依自虛妄染心眾生染。依自性清凈心眾生凈。云何自心染。依自心染有九種喻。謂萎華等應知。偈言。

貪瞋癡相續　　及結使熏集 　見修道不凈　　及凈地有垢 　萎華等諸喻　　說九種相對 　無邊煩惱纏　　故說差別相

此偈明何義。略說有九種煩惱。于自性清凈如來法身界中。如萎華等九種譬喻。于諸佛等常外客相諸煩惱垢亦復如是。于真如佛性常客塵相。何等以為九種煩惱。一者貪使煩惱。二者瞋使煩惱。三者癡使煩惱。四者增上貪瞋癡結使煩惱。五者無明住地所攝煩惱。六者見道所斷煩惱。七者修道所斷煩惱。八者不凈地所攝煩惱。九者凈地所攝煩惱。此如是等九種煩惱。以彼九種譬喻示現應知。此明何義。世間貪等眾生身中所攝煩惱。能作不動地業所緣。成就色界無色界果報。出世間智慧斷。名為貪瞋癡使煩惱。偈言貪瞋癡相續故。又增上貪瞋癡眾生身中所攝煩惱。能作福業罪業行緣。但能成就欲界果報。唯有不凈觀智慧斷。名為增上貪瞋癡等結使煩惱。偈言及結使故。又阿羅漢身中所攝煩惱。能作無漏諸業行緣。能生無

【現代漢語翻譯】 現代漢語譯本 身中 無始以來就具足，自性清凈無染的本體。

再來簡略地說說這如來藏。修多羅（Sutra，佛經）中說明一切眾生界從無始世界以來，被客塵煩惱染污的心，與從無始世界以來清凈美妙的法身如來藏，是不互相舍離的。所以經上說：『依靠自己虛妄染污的心，眾生就被染污；依靠自性清凈的心，眾生就清凈。』 什麼是自心染污呢？依靠自心染污有九種比喻，就像枯萎的花等等，應當知道。偈頌說：

『貪、瞋、癡相續不斷，以及結使熏習聚集， 見道、修道的不清凈，以及凈地還有垢染， 枯萎的花等各種比喻，說明九種相對的情況， 無邊的煩惱纏繞，所以說有種種差別相。』

這偈頌說明什麼意義呢？簡略地說有九種煩惱，在自性清凈的如來法身界中，就像枯萎的花等九種譬喻一樣。對於諸佛等常有的外來客相的各種煩惱垢染也是這樣。對於真如佛性來說，常是客塵之相。什麼是這九種煩惱呢？一是貪使煩惱，二是瞋使煩惱，三是癡使煩惱，四是增上貪瞋癡結使煩惱，五是無明住地所攝的煩惱，六是見道所斷的煩惱，七是修道所斷的煩惱，八是不凈地所攝的煩惱，九是凈地所攝的煩惱。像這樣等等九種煩惱，用那九種譬喻來示現，應當知道。這說明什麼意義呢？世間貪等眾生身中所攝的煩惱，能作為不動地業的所緣，成就無果報。出世間的智慧斷除，名為貪瞋癡使煩惱。偈頌說『貪瞋癡相續』就是這個意思。又增上貪瞋癡眾生身中所攝的煩惱，能作為福業罪業行為的因緣，但只能成就欲界的果報，只有不凈觀智慧斷除，名為增上貪瞋癡等結使煩惱。偈頌說『以及結使』就是這個意思。又阿羅漢身中所攝的煩惱，能作為無漏各種行業的因緣，能生無

【English Translation】 English version Within the Body From beginningless time, it is fully possessed, a self-nature of stainless essence.

Furthermore, to briefly explain this Tathagatagarbha (Tathagata's Womb, Buddha-nature). The Sutra (Sutra, Buddhist scripture) clarifies that the realm of all sentient beings, from beginningless time, has a mind defiled by adventitious dust and afflictions, yet the pure and wondrous Dharmakaya (Dharma body, the body of the ultimate reality) Tathagatagarbha is inseparable from it. Therefore, the scripture says: 'Relying on one's own false and defiled mind, sentient beings are defiled; relying on one's own pure mind, sentient beings are purified.' What is the defilement of one's own mind? Relying on the defilement of one's own mind, there are nine metaphors, like withered flowers, etc., which should be understood. The verse says:

'Greed, hatred, and delusion continue, and the fetters accumulate through熏習 (xunxi, perfuming or influencing), The impurity of the Path of Seeing and the Path of Cultivation, and the defilement even in pure lands, The various metaphors like withered flowers, explain the nine relative situations, Boundless afflictions entangle, hence the different aspects are described.'

What meaning does this verse convey? Briefly speaking, there are nine kinds of afflictions, within the realm of the self-nature pure Dharmakaya (Dharma body, the body of the ultimate reality) of the Tathagata (Thus Come One, Buddha), like the nine metaphors of withered flowers, etc. The same applies to the various adventitious afflictions of the Buddhas, etc. For the Suchness (Tathata, suchness, thusness) Buddha-nature, it is always in the state of adventitious dust. What are these nine kinds of afflictions? First, the affliction of greed; second, the affliction of hatred; third, the affliction of delusion; fourth, the affliction of intensified greed, hatred, and delusion; fifth, the afflictions included in the ground of ignorance; sixth, the afflictions severed by the Path of Seeing; seventh, the afflictions severed by the Path of Cultivation; eighth, the afflictions included in impure lands; ninth, the afflictions included in pure lands. These nine kinds of afflictions, etc., should be understood as being demonstrated by those nine metaphors. What meaning does this convey? The afflictions included in the bodies of sentient beings in the world, such as greed, etc., can serve as the object of the immovable ground karma, achieving no retribution. Transcendental wisdom can sever them, and they are called the afflictions of greed, hatred, and delusion. The verse says 'Greed, hatred, and delusion continue' is what it means. Furthermore, the afflictions included in the bodies of sentient beings with intensified greed, hatred, and delusion can serve as the cause of meritorious and sinful actions, but can only achieve the retribution of the desire realm, and only the contemplation of impurity can sever them, and they are called the fetters of intensified greed, hatred, and delusion, etc. The verse says 'and the fetters' is what it means. Furthermore, the afflictions included in the bodies of Arhats (one who has obtained Nirvana) can serve as the cause of various undefiled actions, and can generate no

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垢意生身果報。唯如來菩提智慧斷。名為無明住地所攝煩惱。偈言熏集故。又有二種學人。何等為二。一者凡夫。二者聖人。凡夫身中所攝煩惱。初出世間心見出世間法智慧斷。名為見道所斷煩惱。偈言見道故。聖人身中所攝煩惱。如先見出世間法修道智慧斷。名為修道所斷煩惱。偈言修道故。又不究竟菩薩。謂從初地乃至七地所攝煩惱。七住地中所對治法。八地已上三住地中。修道智慧斷。名為不凈地所攝煩惱。偈言不凈故。又畢竟究竟菩薩身中所攝煩惱。八地已上三地修道智所對治法。金剛三昧智慧斷。名為凈地所攝煩惱。偈言及凈地有垢故。是名略說九種煩惱次第。萎華等九種譬喻。我已廣說應知。又復即此九種煩惱。依八萬四千眾生行故。有八萬四千煩惱差別。如如來智無量無邊故。有如是無量無邊煩惱纏如來藏故。言無量煩惱藏所纏如來藏。是故偈言。

愚癡及羅漢　　諸學及大智 　次第四種垢　　及一二復二 　如是次第說　　四凡一聖人 　二學二大智　　名為不凈地

此偈明何義。此九種譬喻。于無漏界中如是次第四種譬喻。及第五譬喻。后時二二煩惱諸垢依。煩惱垢染故。言不清凈。又復云何知此九種貪等煩惱。于萎華等九種譬喻相似相對。又云何知如來藏於諸佛等九種譬喻相似相對

【現代漢語翻譯】 現代漢語譯本：由業力產生的身體所帶來的果報，只有如來的菩提智慧才能斷除，這被稱為無明住地（Avidyā-sthiti，無明的駐留之地）所包含的煩惱。偈語中說『熏集故』。又有兩種修行之人，哪兩種呢？一是凡夫，二是聖人。凡夫身中所包含的煩惱，最初以出世間之心見到出世間法的智慧才能斷除，這被稱為見道（Darśana-mārga，見道）所斷的煩惱。偈語中說『見道故』。聖人身中所包含的煩惱，如同先前見到出世間法后，以修道（Bhāvanā-mārga，修道）的智慧才能斷除，這被稱為修道所斷的煩惱。偈語中說『修道故』。 不究竟的菩薩，指的是從初地（Prathama-bhūmi，歡喜地）乃至七地（Saptama-bhūmi，遠行地）所包含的煩惱，在七住地（Saptama-avasthā，第七住位）中所對治的法，八地（Aṣṭamī-bhūmi，不動地）以上的三住地（Trīṇi-avasthāna，三種住位）中，以修道的智慧才能斷除，這被稱為不凈地（Aśuddha-bhūmi，不清凈的境界）所包含的煩惱。偈語中說『不凈故』。而畢竟究竟的菩薩身中所包含的煩惱，八地以上的三地中，以修道智所對治的法，用金剛三昧（Vajra-samādhi，金剛喻定）的智慧才能斷除，這被稱為凈地（Śuddha-bhūmi，清凈的境界）所包含的煩惱。偈語中說『及凈地有垢故』。以上是簡略地說明九種煩惱的次第，以及萎華等九種譬喻。我已經詳細地說明了，應該瞭解。 再者，這九種煩惱，由於依於八萬四千眾生的行為，所以有八萬四千種煩惱的差別。如同如來的智慧無量無邊，所以有如此無量無邊的煩惱纏繞著如來藏（Tathāgatagarbha，如來藏）。所以說無量煩惱藏所纏繞的如來藏。因此偈語說： 『愚癡及羅漢，諸學及大智，次第四種垢，及一二復二，如是次第說，四凡一聖人，二學二大智，名為不凈地。』 這首偈語說明了什麼意義呢？這九種譬喻，在無漏界（Anāsrava-dhātu，無煩惱的境界）中，是這樣依次有四種譬喻，以及第五種譬喻，之後是二二煩惱的各種垢染所依附。因為煩惱垢染的緣故，所以說不清凈。又如何得知這九種貪等煩惱，與萎華等九種譬喻相似相對呢？又如何得知如來藏與諸佛等九種譬喻相似相對呢？

【English Translation】 English version: The karmic retribution arising from the body is only severed by the Bodhi wisdom of the Tathāgata (如來，One who has thus come), which is called the afflictions encompassed by the Avidyā-sthiti (無明住地, the ground of ignorance). The verse says, 'Because of accumulated熏集故.' There are also two kinds of learners. What are the two? One is ordinary beings (凡夫), and the other is sages (聖人). The afflictions encompassed in the body of ordinary beings are severed by the wisdom of seeing the transcendental Dharma (出世間法) with the mind of initial transcendence (出世間心), which is called the afflictions severed by the Darśana-mārga (見道, the path of seeing). The verse says, 'Because of seeing the path見道故.' The afflictions encompassed in the body of sages are severed by the wisdom of cultivating the path (修道) after initially seeing the transcendental Dharma, which is called the afflictions severed by the Bhāvanā-mārga (修道, the path of cultivation). The verse says, 'Because of cultivating the path修道故.' The non-ultimate Bodhisattvas (菩薩) refer to the afflictions encompassed from the Prathama-bhūmi (初地, the first ground, Joyful) to the Saptama-bhūmi (七地, the seventh ground, Far-Going). The antidotal Dharmas in the Saptama-avasthā (七住地, the seventh stage of dwelling) are severed by the wisdom of cultivating the path in the three stages of dwelling (三住地) above the Aṣṭamī-bhūmi (八地, the eighth ground, Immovable), which is called the afflictions encompassed by the Aśuddha-bhūmi (不凈地, impure ground). The verse says, 'Because of impurity不凈故.' Furthermore, the afflictions encompassed in the body of the ultimately perfect Bodhisattvas are the Dharmas counteracted by the wisdom of cultivating the path in the three grounds above the eighth ground, which are severed by the wisdom of the Vajra-samādhi (金剛三昧, diamond samadhi). This is called the afflictions encompassed by the Śuddha-bhūmi (凈地, pure ground). The verse says, 'And because the pure ground has defilements及凈地有垢故.' This is a brief explanation of the sequence of the nine kinds of afflictions, and the nine kinds of metaphors such as withered flowers. I have already explained it in detail, and it should be understood. Moreover, these nine kinds of afflictions, because they rely on the actions of eighty-four thousand sentient beings, have eighty-four thousand kinds of afflictions. Just as the wisdom of the Tathāgata is immeasurable and boundless, there are such immeasurable and boundless afflictions entangling the Tathāgatagarbha (如來藏, the womb of the Tathagata). Therefore, it is said that the Tathāgatagarbha is entangled by the treasury of immeasurable afflictions. Therefore, the verse says: 'Ignorance and Arhats (羅漢), those learning and great wisdom, the fourth kind of defilement in sequence, and one, two, and again two, thus the sequence is explained, four ordinary beings and one sage, two learners and two of great wisdom, are called the impure ground.' What is the meaning of this verse? These nine metaphors, in the Anāsrava-dhātu (無漏界, realm without outflows), are in this sequence: four kinds of metaphors, and the fifth metaphor, and then the various defilements of two and two afflictions rely on. Because of the defilement of afflictions, it is said to be impure. Furthermore, how do we know that these nine kinds of afflictions such as greed are similar and relative to the nine kinds of metaphors such as withered flowers? Furthermore, how do we know that the Tathāgatagarbha is similar and relative to the nine kinds of metaphors such as all Buddhas?

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。偈言。

依佛神力故　　有彼眾妙華 　初榮時則愛　　后萎變不愛 　如華依榮悴　　有愛有不愛 　貪煩惱亦爾　　初樂后不樂 　群蜂為成蜜　　瞋心嚙諸花 　瞋恚心起時　　生種種苦惱 　稻等內堅實　　外為皮糩覆 　如是癡心纏　　不見內堅實 　猶如臭穢糞　　智觀貪亦爾 　起欲心諸相　　結使如穢糞 　譬如彼地中　　種種珍寶藏 　眾生無天眼　　是故不能見 　如是自在智　　為無明地覆 　眾生無智眼　　是故不能見 　如子離皮糩　　次第生芽等 　見道斷煩惱　　次第生諸地 　以害身見等　　攝取妙聖道 　修道斷煩惱　　故說弊壞衣 　七地中諸垢　　猶如胎所纏 　遠離胎藏智　　無分別淳熟 　三地知諸垢　　如泥模所泥 　大智諸菩薩　　金剛定智斷 　萎華至泥模　　如是九種喻 　示貪瞋癡等　　九種煩惱垢 　垢中如來藏　　佛等相對法 　如是九種義　　以三種體攝

此偈明何義。謂依法身自性清凈心如來藏等三種實體。有諸佛等九種譬喻相似相對法應知。三種實體者偈言。

法身及真如　　如來性實體 　三種及一種　　五種喻示現

此偈明何義。初三種喻示現如來法身應知。三種譬喻者。所謂諸佛美蜜堅固。示現法身。偈言法身故。一

【現代漢語翻譯】 現代漢語譯本 偈語說： 依靠佛的神力，才會有那些美好的花朵。 剛開始盛開時人們喜愛它們，後來凋謝變化了就不再喜愛。 就像花朵依賴於盛開和凋謝，人們有喜愛也有不喜愛。 貪慾煩惱也是這樣，開始時快樂，後來就不快樂了。 群蜂爲了釀成蜂蜜，而嗔恨之心卻啃噬著花朵。 嗔恚心生起的時候，會產生種種苦惱。 稻穀等內部堅實，外部被皮糠覆蓋。 就像這樣，癡心纏繞，使人看不見內部的堅實。 猶如臭穢的糞便，用智慧觀察貪慾也是如此。 生起欲心的種種現象，結使就像臭穢的糞便。 譬如在那土地中，有種種珍寶埋藏。 眾生沒有天眼，所以不能看見。 就像這樣，自在的智慧，被無明的土地覆蓋。 眾生沒有智慧之眼，所以不能看見。 就像種子脫離皮糠，次第生長出嫩芽等。 見道斷除煩惱，次第生出各種地（位）。 以損害身見等，攝取微妙的聖道。 修道斷除煩惱，所以說破舊的衣服。 七地中的各種垢染，就像胎兒被胎藏所纏繞。 遠離胎藏的智慧，沒有分別，純粹成熟。 三地了知各種垢染，就像用泥土塑造的模型。 具有大智慧的菩薩，用金剛定的智慧斷除。 從凋謝的花朵到泥土模型，像這樣九種比喻。 揭示貪、嗔、癡等，九種煩惱垢染。 垢染中的如來藏（Tathagatagarbha），佛等相對的法。 像這樣九種意義，用三種實體來概括。 這首偈語說明什麼意義？ 說明依靠法身（Dharmakaya）、自性清凈心（Svabhavacitta）、如來藏（Tathagatagarbha）等三種實體，有諸佛等九種譬喻相似相對法應當知曉。三種實體，偈語說： 法身以及真如（Tathata），如來性（Tathagatagarbha）實體。 三種以及一種，五種譬喻示現。 這首偈語說明什麼意義？ 最初三種譬喻示現如來法身（Dharmakaya）應當知曉。三種譬喻是：所謂諸佛、美蜜、堅固，示現法身（Dharmakaya）。偈語說法身（Dharmakaya）的緣故，一

【English Translation】 English version The verse says: Relying on the Buddha's divine power, there are those wonderful flowers. At the beginning of their bloom, people love them, but later when they wither and change, they no longer love them. Just as flowers depend on blooming and withering, people have love and non-love. Greed and afflictions are also like this, happy at the beginning, but not happy later. Bees work to make honey, while anger gnaws at the flowers. When anger arises, all kinds of suffering arise. Rice and other grains are solid inside, covered with skin and chaff outside. Just like this, delusion纏繞，makes people unable to see the solid inside. Like foul-smelling feces, observing greed with wisdom is also like this. The various appearances of arising desire, the bonds are like foul-smelling feces. For example, in that land, there are various treasures buried. Sentient beings do not have the divine eye, so they cannot see. Just like this, the wisdom of self-mastery is covered by the land of ignorance. Sentient beings do not have the eye of wisdom, so they cannot see. Just as seeds separate from the skin and chaff, and gradually sprout, etc. Seeing the path cuts off afflictions, and gradually gives rise to various grounds (stages). By harming the view of self, etc., one gathers the subtle and wonderful holy path. Cultivating the path cuts off afflictions, so it is said to be worn-out clothes. The various defilements in the seventh ground are like a fetus wrapped in the womb. Wisdom that is far from the womb, without discrimination, purely mature. The three grounds know the various defilements, like a model molded with mud. Bodhisattvas with great wisdom, cut off with the wisdom of Vajra Samadhi. From withered flowers to mud models, like these nine metaphors. Revealing greed, anger, delusion, etc., the nine kinds of afflictive defilements. The Tathagatagarbha (如來藏) in the defilements, the relative dharmas such as Buddhas. Like these nine meanings, summarized by three entities. What meaning does this verse explain? It explains that relying on the three entities of Dharmakaya (法身), Svabhavacitta (自性清凈心), and Tathagatagarbha (如來藏), there are nine kinds of similar and relative dharmas such as Buddhas that should be known. The three entities, the verse says: Dharmakaya (法身) and Tathata (真如), the entity of Tathagatagarbha (如來性). Three kinds and one kind, five kinds of metaphors are shown. What meaning does this verse explain? Initially, the three metaphors show that the Dharmakaya (法身) of the Tathagata should be known. The three metaphors are: so-called Buddhas, beautiful honey, and solidity, showing the Dharmakaya (法身). The verse says because of the Dharmakaya (法身), one.

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種譬喻者。所謂真金示現真如。偈言真如故。又何等為五種譬喻。一者地藏。二者樹。三者金像。四者轉輪聖王五者寶像。能生三種佛身。示現如來性。偈言如來性故。又法身者。偈言。

法身有二種　　清凈真法界 　及依彼習氣　　以深淺義說

此偈明何義。諸佛如來有二種法身。何等為二。一者寂靜法界身。以無分別智境界故。如是諸佛如來法身。唯自內身法界能證應知。偈言清凈真法界故。二者為得彼因。謂彼寂靜法界說法。依可化眾生說。彼說法應知。以依真如法身有彼說法。名為習氣。偈言及依彼習氣故。彼說法者。復有二種。一細二粗。細者。所謂為諸菩薩摩訶薩演說甚深秘密法藏。以依第一義諦說故。粗者。所謂種種修多羅祇夜和伽羅那伽陀憂陀那尼陀那等。名字章句種種差別。以依世諦說故。是故偈言。

以出世間法　　世中無譬喻 　是故依彼性　　還說性譬喻 　如美蜜一味　　微細法亦爾 　修多羅等說　　如種種異味

此偈明何義。諸佛美蜜及堅固等三種譬喻。此明如來真如法身有二種義。一者遍覆一切眾生。二者遍身中有無有餘殘。示現一切眾生有如來藏。此以何義。于眾生界中無有一眾生離如來法身在於法身外。離於如來智在如來智外。如種種色像不離虛空中。

【現代漢語翻譯】 現代漢語譯本 關於種種譬喻。 所謂真金示現真如（Tathata，如實）。偈語說因為是真如的緣故。又有哪五種譬喻呢？第一是地藏（Ksitigarbha，菩薩名），第二是樹，第三是金像，第四是轉輪聖王（Chakravartin，擁有輪寶的統治者），第五是寶像。能夠生出三種佛身，示現如來的本性。偈語說因為是如來本性的緣故。又法身（Dharmakaya，佛的法性之身）方面，偈語說： 『法身有兩種，清凈真法界，及依彼習氣，以深淺義說。』 這句偈語說明了什麼意義呢？諸佛如來有兩種法身。哪兩種呢？第一種是寂靜法界身。因為是無分別智的境界的緣故。像這樣諸佛如來的法身，只有自己內身的法界才能證悟和知曉。偈語說因為是清凈真法界的緣故。第二種是爲了獲得那個（寂靜法界）的原因，就是指爲了那個寂靜法界而說法，依據可以教化的眾生而說。那些說法應該知曉，因為依據真如法身才有那些說法，名為習氣。偈語說以及依據那些習氣的緣故。那些說法，又有兩種，一是細的，二是粗的。細的，就是指為諸菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）演說甚深秘密的法藏，因為依據第一義諦（Paramartha-satya，最高的真理）而說的緣故。粗的，就是指種種修多羅（Sutra，經），祇夜（Geya，重頌），和伽羅那（Vyakarana，記別），伽陀（Gatha，偈頌），憂陀那（Udana，自說），尼陀那（Nidana，因緣）等等，名字章句種種差別，因為依據世俗諦（Samvriti-satya，世俗的真理）而說的緣故。所以偈語說： 『以出世間法，世中無譬喻，是故依彼性，還說性譬喻，如美蜜一味，微細法亦爾，修多羅等說，如種種異味。』 這句偈語說明了什麼意義呢？諸佛的美蜜以及堅固等等三種譬喻。這說明如來的真如法身有兩種意義。第一是遍覆一切眾生。第二是遍身中有無有餘殘。示現一切眾生有如來藏（Tathagatagarbha，如來藏）。這是什麼意義呢？在眾生界中沒有一個眾生離開如來法身而存在於法身之外，離開如來智慧而存在於如來智慧之外，就像種種色像不離開虛空一樣。

【English Translation】 English version Concerning various metaphors. So-called true gold demonstrates True Thusness (Tathata). The verse says 'because of True Thusness'. What are the five kinds of metaphors? First is Ksitigarbha (Earth Treasury, name of a Bodhisattva), second is a tree, third is a golden statue, fourth is a Chakravartin (Wheel-Turning King, a ruler possessing the wheel jewel), and fifth is a precious statue. These can generate the three Buddha bodies, demonstrating the nature of the Tathagata. The verse says 'because of the nature of the Tathagata'. Furthermore, regarding the Dharmakaya (Dharma-body, the body of the Dharma), the verse says: 'The Dharmakaya has two kinds: pure true Dharma-realm, and according to its habitual energy, explained with profound and shallow meanings.' What meaning does this verse explain? The Buddhas and Tathagatas have two kinds of Dharmakaya. What are the two? The first is the quiescent Dharma-realm body, because it is the realm of non-discriminating wisdom. Thus, the Dharmakaya of the Buddhas and Tathagatas can only be realized and known by one's own inner Dharma-realm. The verse says 'because of the pure true Dharma-realm'. The second is the cause for attaining that (quiescent Dharma-realm), which refers to speaking Dharma for that quiescent Dharma-realm, speaking according to the beings who can be transformed. Those teachings should be known, because based on the True Thusness Dharmakaya, there are those teachings, called habitual energy. The verse says 'and according to that habitual energy'. Those teachings have two kinds: subtle and coarse. The subtle ones refer to expounding the profound and secret Dharma treasury for the Bodhisattva-Mahasattvas (Great Bodhisattvas), because it is spoken according to the Paramartha-satya (Ultimate Truth). The coarse ones refer to various Sutras (discourses), Geyas (verses), Vyakaranas (predictions), Gathas (hymns), Udanas (spontaneous utterances), Nidanas (causes) etc., with various differences in names, phrases, and sentences, because it is spoken according to the Samvriti-satya (Conventional Truth). Therefore, the verse says: 'Because worldly metaphors cannot describe transcendent Dharma, therefore, based on that nature, metaphors of nature are spoken. Like honey with a single flavor, so too is the subtle Dharma. Sutras and others are spoken like various different flavors.' What meaning does this verse explain? The three metaphors of the Buddhas: fine honey, firmness, and so on. This explains that the True Thusness Dharmakaya of the Tathagata has two meanings. First, it covers all sentient beings. Second, throughout the body, there is nothing remaining. It demonstrates that all sentient beings have the Tathagatagarbha (Buddha-nature). What is the meaning of this? In the realm of sentient beings, there is not a single sentient being who exists outside the Dharmakaya of the Tathagata, or outside the wisdom of the Tathagata, just as various forms and images do not leave empty space.

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是故偈言。

譬如諸色像　　不離於虛空 　如是眾生身　　不離諸佛智 　以如是義故　　說一切眾生 　皆有如來藏　　如虛空中色 　以性不改變　　體本來清凈 　如真金不變　　故說真如喻

此偈明何義。明彼真如如來之性。乃至邪聚眾生身中自性清凈心。無異無差別。光明明瞭。以離客塵諸煩惱故。后時說言。如來法身如是以一真金譬喻。依真如無差別。不離佛法身故。說諸眾生皆有如來藏。以自性清凈心雖言清凈而本來無二法故。是故經中佛告文殊師利言。文殊師利。如來如實知見自身根本清凈智。以依自身根本智故。知諸眾生有清凈身。文殊師利。所謂如來自性清凈身。乃至一切眾生自性清凈身。此二法者。無二無差別。是故偈言。

一切諸眾生　　平等如來藏 　真如清凈法　　名為如來體 　依如是義故　　說一切眾生 　皆有如來藏　　應當如是知

又復偈言。

佛性有二種　　一者如地藏 　二者如樹果　　無始世界來 　自性清凈心　　修行無上道 　依二種佛性　　得出三種身 　依初譬喻故　　知有初法身 　依第二譬喻　　知有二佛身 　真佛法身凈　　猶如真金像 　以性不改變　　攝功德實體 　證大法王位　　如轉輪聖王 　依止映象體　　有化佛

【現代漢語翻譯】 現代漢語譯本： 因此用偈語說： 『譬如各種色相，不離於虛空，如同眾生之身，不離諸佛之智。以這樣的意義，說一切眾生，皆有如來藏（Tathagatagarbha，如來藏），如虛空中的色相。以其本性不改變，本體本來清凈，如真金不變，故說真如（Tathata，真如）的比喻。』 這偈語說明什麼意義？說明那真如如來之性，乃至邪聚眾生身中自性清凈心，沒有差異和差別，光明而明瞭，因為遠離了客塵諸煩惱的緣故。後來（經文）說，如來法身（Dharmakaya，法身）就像用一塊真金來比喻，依據真如沒有差別，不離佛法身之故，說一切眾生皆有如來藏，以自性清凈心雖然說是清凈，而本來沒有二法的緣故。因此經中佛告訴文殊師利（Manjushri）說：『文殊師利，如來如實知見自身根本清凈智，因為依靠自身根本智的緣故，知道一切眾生有清凈身。文殊師利，所謂如來自性清凈身，乃至一切眾生自性清凈身，這兩種法，沒有二樣沒有差別。』所以偈語說： 『一切諸眾生，平等如來藏，真如清凈法，名為如來體。依這樣的意義，說一切眾生，皆有如來藏，應當這樣知道。』 又用偈語說： 『佛性（Buddha-dhatu，佛性）有兩種，一者如地藏（earth store），二者如樹果。無始世界以來，自性清凈心，修行無上道。依兩種佛性，得出三種身。依最初的比喻，知道有初法身，依第二種比喻，知道有二佛身。真佛法身清凈，猶如真金像，以其本性不改變，攝取功德實體，證得大法王位，如轉輪聖王（chakravartin，轉輪聖王），依止映象體，有化佛（Nirmanakaya，化身）。』

【English Translation】 English version: Therefore, it is said in verse: 'Like various forms and images, not apart from the void, so are the bodies of sentient beings, not apart from the wisdom of all Buddhas. Because of this meaning, it is said that all sentient beings possess the Tathagatagarbha (Tathagatagarbha, the womb of the Tathagata), like colors in the void. Because its nature does not change, its essence is originally pure, like true gold that does not change, hence the analogy of Suchness (Tathata, Suchness).' What meaning does this verse explain? It explains the nature of the Tathagata's Suchness, even the self-nature pure mind in the bodies of sentient beings in the heretical groups, without difference or distinction, bright and clear, because it is free from the defilements of adventitious dust. Later (in the sutra) it is said that the Dharmakaya (Dharmakaya, Dharma body) of the Tathagata is like an analogy of true gold, based on the non-difference of Suchness, and because it is not apart from the Dharma body of the Buddha, it is said that all sentient beings possess the Tathagatagarbha, because the self-nature pure mind, although said to be pure, originally has no duality. Therefore, in the sutra, the Buddha told Manjushri (Manjushri) : 'Manjushri, the Tathagata truly knows and sees the fundamental pure wisdom of his own body, and because he relies on the fundamental wisdom of his own body, he knows that all sentient beings have pure bodies. Manjushri, the so-called self-nature pure body of the Tathagata, and even the self-nature pure body of all sentient beings, these two dharmas are not two and have no difference.' Therefore, the verse says: 'All sentient beings equally possess the Tathagatagarbha, the pure Dharma of Suchness is called the body of the Tathagata. Because of this meaning, it is said that all sentient beings possess the Tathagatagarbha, and should know it in this way.' Again, it is said in verse: 'Buddha-nature (Buddha-dhatu, Buddha nature) is of two kinds, one is like the earth store, and the other is like the fruit of a tree. From the beginningless world, the self-nature pure mind cultivates the unsurpassed path. Based on the two kinds of Buddha-nature, three bodies are obtained. Based on the first analogy, it is known that there is the initial Dharmakaya, and based on the second analogy, it is known that there are two Buddha bodies. The pure Dharma body of the true Buddha is like a true gold image, because its nature does not change, it gathers the essence of merit and virtue, and attains the position of the Great Dharma King, like a Chakravartin (chakravartin, wheel-turning king), relying on the body of the mirror image, there is the Nirmanakaya (Nirmanakaya, manifestation body).'

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像現

此偈明何義。餘五種譬喻。所謂藏樹金像轉輪聖王寶像譬喻。示現生彼三佛法身。以依自體性如來之性諸眾生藏。是故說言。一切眾生有如來藏。此示何義。以諸佛如來有三種身得名義故。此五種喻能作三種佛法身因。以是義故說如來性因。此以何義。此中明性義以為因義以是義故。經中偈言。

無始世來性　　作諸法依止 　依性有諸道　　及證涅槃果

此偈明何義。無始世界性者。如經說言。諸佛如來依如來藏。說諸眾生無始本際不可得知故。所言性者。如聖者勝鬘經言。世尊。如來說如來藏者。是法界藏。出世間法身藏。出世間上上藏。自性清凈法身藏。自性清凈如來藏故。作諸法依止者。如聖者勝鬘經言。世尊。是故如來藏是依是持是住持是建立。世尊。不離不離智。不斷不脫。不異無為。不思議佛法。世尊。亦有斷脫異外離離智有為法。亦依亦持亦住持亦建立。依如來藏故。依性有諸道者。如聖者勝鬘經言。世尊。生死者依如來藏。世尊。有如來藏故。說生死。是名善說故。及證涅槃果者。如聖者勝鬘經言。世尊。依如來藏故有生死。依如來藏故證涅槃。世尊。若無如來藏者。不得厭苦樂求涅槃。不欲涅槃不願涅槃故。此明何義。明如來藏究竟如來法身不差別。真如體相畢竟定佛性

【現代漢語翻譯】 現代漢語譯本： 這段偈語闡明了什麼含義？它使用了五種譬喻，即藏、樹、金像、轉輪聖王、寶像的譬喻，來示現眾生具有與諸佛相同的法身。這是因為一切眾生的藏識中都蘊含著如來的自性。因此說，一切眾生皆有如來藏。這又闡明了什麼含義？這是因為諸佛如來具有三種身，因此得名。這五種譬喻能夠作為三種佛法身的原因。因此說如來藏是佛性的原因。這又以什麼含義來解釋呢？這裡闡明了佛性的意義，即作為因的意義。因此，經中的偈語說：

『無始世來性，作諸法依止，依性有諸道，及證涅槃果。』

這段偈語闡明了什麼含義？『無始世界性』，正如經中所說，諸佛如來依如來藏而存在，說明眾生的本源是無始無終，不可得知的。所說的『性』，正如《勝鬘經》所說：『世尊，如來說如來藏，是法界藏，出世間法身藏，出世間上上藏，自性清凈法身藏，自性清凈如來藏。』『作諸法依止』，正如《勝鬘經》所說：『世尊，是故如來藏是依、是持、是住持、是建立。世尊，不離不離智，不斷不脫，不異無為，不思議佛法。世尊，亦有斷脫異外離離智有為法，亦依亦持亦住持亦建立，依如來藏故。』『依性有諸道』，正如《勝鬘經》所說：『世尊，生死者依如來藏。世尊，有如來藏故，說生死，是名善說故。』『及證涅槃果』，正如《勝鬘經》所說：『世尊，依如來藏故有生死，依如來藏故證涅槃。世尊，若無如來藏者，不得厭苦樂求涅槃，不欲涅槃不願涅槃故。』這闡明了什麼含義？闡明瞭如來藏究竟就是如來的法身，沒有差別。真如的體相畢竟就是確定的佛性。

【English Translation】 English version: What meaning does this verse clarify? It uses five kinds of metaphors, namely the metaphors of the womb (藏), the tree, the golden image, the Chakravartin king (轉輪聖王), and the precious image, to show that sentient beings possess the same Dharmakaya (法身) as the Buddhas. This is because the Alaya-consciousness (藏識) of all sentient beings contains the Tathagatagarbha (如來藏), the nature of the Tathagata. Therefore, it is said that all sentient beings have the Tathagatagarbha. What meaning does this further clarify? It is because the Buddhas and Tathagatas have three bodies, hence the name. These five metaphors can serve as the cause of the three kinds of Dharmakaya of the Buddhas. Therefore, it is said that the Tathagatagarbha is the cause of Buddhahood. How is this explained in terms of meaning? Here, the meaning of Buddha-nature is clarified, that is, as the meaning of cause. Therefore, the verse in the sutra says:

'The nature from beginningless time, is the basis of all dharmas, relying on the nature, there are all paths, and the attainment of the fruit of Nirvana.'

What meaning does this verse clarify? 'The nature from beginningless time', as the sutra says, the Buddhas and Tathagatas exist relying on the Tathagatagarbha, explaining that the origin of sentient beings is without beginning or end, and cannot be known. The 'nature' that is spoken of, as the Śrīmālādevī Siṃhanāda Sūtra says: 'World Honored One, the Tathagatagarbha spoken of by the Tathagata is the Dharmadhatu (法界) treasury, the supramundane Dharmakaya treasury, the supramundane supreme treasury, the self-nature pure Dharmakaya treasury, the self-nature pure Tathagatagarbha.' 'The basis of all dharmas', as the Śrīmālādevī Siṃhanāda Sūtra says: 'World Honored One, therefore the Tathagatagarbha is the reliance, the support, the sustenance, the establishment. World Honored One, it does not depart from non-departing wisdom, it is not cut off, not detached, not different from the unconditioned, the inconceivable Buddha-dharma. World Honored One, there are also conditioned dharmas that are cut off, detached, different, separate from wisdom, which also rely, support, sustain, and establish, relying on the Tathagatagarbha.' 'Relying on the nature, there are all paths', as the Śrīmālādevī Siṃhanāda Sūtra says: 'World Honored One, Samsara (生死) relies on the Tathagatagarbha. World Honored One, because there is the Tathagatagarbha, Samsara is spoken of, this is called well-spoken.' 'And the attainment of the fruit of Nirvana', as the Śrīmālādevī Siṃhanāda Sūtra says: 'World Honored One, because of the Tathagatagarbha there is Samsara, because of the Tathagatagarbha there is the attainment of Nirvana. World Honored One, if there were no Tathagatagarbha, one could not be disgusted with suffering and seek Nirvana, one would not desire Nirvana, one would not wish for Nirvana.' What meaning does this clarify? It clarifies that the Tathagatagarbha is ultimately the Dharmakaya of the Tathagata, without difference. The essence of Suchness (真如) is ultimately the definite Buddha-nature.

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體。於一切時一切眾生身中皆無餘盡應知。此云何知依法相知。是故經言。善男子。此法性法體性自性常住。如來出世若不出世。自性清凈本來常住。一切眾生有如來藏。此明何義。依法性依法體。依法相應依法方便。此法為如是為不如是。不可思議。一切處依法依法量依法信。得心凈得心定。彼不可分別。為實為不實。唯依如來信。是故偈言。

唯依如來信　　信于第一義 　如無眼目者　　不能見日輪

此偈明何義。略說一切眾生界中有四種眾生。不識如來藏如生盲人。何等為四。一者凡夫。二者聲聞。三者辟支佛。四者初發菩提心菩薩。如聖者勝鬘經中說言。世尊。如來藏者。于身見眾生非其境界。世尊。如來藏者。于取四顛倒眾生非其境界。世尊。如來藏者。于散亂心失空眾生非其境界故。此明何義。身見眾生者。謂諸凡夫。以彼凡夫實無色等五陰諸法而取以為有我我所。虛妄執著我我所慢。于離身見等滅諦無漏性甘露之法。信亦不能。何況出世間一切智境界如來藏能證能解。無有是處。又取四顛倒諸眾生者。所謂聲聞辟支佛人。以彼聲聞辟支佛等應修行如來藏常。而不修行如來藏以為常。以顛倒取一切法無常。修行如來藏無常。樂無常修行。以不知不覺故。應修行如來藏樂。而不修行如來藏以為

【現代漢語翻譯】 現代漢語譯本：體性。在一切時間和一切眾生的身中，都無餘地完全存在，應該知道。這是如何知道的呢？通過依法相來知曉。所以經書上說：『善男子，這法性、法體、自性是常住不變的。如來出世也好，不出世也好，自性清凈本來就是常住的。一切眾生都有如來藏（Tathagatagarbha，如來法身的藏身之處，蘊含成佛的可能性）。』這說明了什麼意義呢？是依法性、依法體、依法相應、依法方便。這法是這樣，還是不如是呢？不可思議。在一切處都要依法、依法量、依法信，才能得到心凈、得到心定。那不可分別，是真實還是不真實，唯有依靠如來的信念。所以偈語說： 『唯依如來信，信于第一義，如無眼目者，不能見日輪。』 這偈語說明了什麼意義呢？簡單地說，一切眾生界中有四種眾生，不認識如來藏，就像天生的盲人一樣。是哪四種呢？一是凡夫，二是聲聞（Sravaka，聽聞佛陀教誨而證悟的修行者），三是辟支佛（Pratyekabuddha，無師自悟的修行者），四是初發菩提心（Bodhi-citta，立志成佛的心）的菩薩。就像《勝鬘經》中說的那樣：『世尊，如來藏對於有身見（Satkayadristi，認為五蘊和合的身體是真實存在的）的眾生來說，不是他們能夠理解的境界。世尊，如來藏對於執取四顛倒（Viparyasa，對無常、苦、無我、不凈的錯誤認知）的眾生來說，不是他們能夠理解的境界。世尊，如來藏對於散亂心、失去空性的眾生來說，不是他們能夠理解的境界。』這說明了什麼意義呢？有身見的眾生，指的是那些凡夫。因為那些凡夫實際上並沒有色等五陰（Skandha，構成個體存在的五種要素：色、受、想、行、識）諸法，卻錯誤地認為有我、有我所，虛妄地執著於我、我所的傲慢。對於遠離身見等滅諦（Nirodha-satya，涅槃寂滅的真理）的無漏性甘露之法，連相信都做不到，更何況是出世間一切智境界的如來藏，能夠證悟、能夠理解呢？這是不可能的。還有執取四顛倒的那些眾生，指的是聲聞、辟支佛這些人。因為那些聲聞、辟支佛等應該修行如來藏的常，卻不修行如來藏以為常，反而顛倒地認為一切法都是無常的，修行如來藏的無常，喜歡無常的修行，因為不知不覺的緣故。應該修行如來藏的樂，卻不修行如來藏以為樂。

【English Translation】 English version: The essence. It exists completely and without remainder in the bodies of all beings at all times. This should be known. How is this known? It is known through understanding the Dharma characteristics. Therefore, the sutra says: 'Good man, this Dharma-nature, Dharma-essence, and self-nature are permanent. Whether the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) appears in the world or does not appear, the self-nature is pure and originally permanent. All beings have the Tathagatagarbha (Tathagatagarbha, the womb of the Tathagata, the potential for Buddhahood).' What does this clarify? It relies on Dharma-nature, relies on Dharma-essence, relies on Dharma-correspondence, and relies on Dharma-skillful means. Is this Dharma like this, or is it not like this? It is inconceivable. In all places, rely on the Dharma, rely on Dharma-measure, and rely on Dharma-faith, to attain purity of mind and attain stability of mind. That is not to be distinguished, whether it is real or unreal, only rely on the faith of the Tathagata. Therefore, the verse says: 'Only rely on the faith of the Tathagata, have faith in the supreme meaning, like one without eyes, cannot see the sun's disc.' What does this verse clarify? Briefly speaking, in the realm of all beings, there are four kinds of beings who do not recognize the Tathagatagarbha, like those born blind. What are the four? First, ordinary beings. Second, Sravakas (Sravaka, 'hearers', disciples who attain enlightenment by hearing the Buddha's teachings). Third, Pratyekabuddhas (Pratyekabuddha, 'solitary Buddhas', those who attain enlightenment on their own without a teacher). Fourth, Bodhisattvas (Bodhi-sattva, beings striving for enlightenment) who have initially aroused the Bodhi-citta (Bodhi-citta, the mind of enlightenment). As it is said in the Srimala Sutra: 'World Honored One, the Tathagatagarbha is not the realm of those beings with self-view (Satkayadristi, the view that the five aggregates constitute a self). World Honored One, the Tathagatagarbha is not the realm of those beings who grasp the four inversions (Viparyasa, distorted views about permanence, pleasure, self, and purity). World Honored One, the Tathagatagarbha is not the realm of those beings with scattered minds who have lost emptiness.' What does this clarify? Those beings with self-view refer to ordinary beings. Because those ordinary beings actually do not have the five Skandhas (Skandha, the five aggregates of existence: form, feeling, perception, mental formations, and consciousness) and other Dharmas, but they mistakenly think that there is a self and that there are things belonging to the self, falsely clinging to the arrogance of self and what belongs to the self. Regarding the unconditioned nectar of the Dharma of cessation (Nirodha-satya, the truth of cessation, Nirvana) that is free from self-view, they cannot even believe it, let alone be able to realize and understand the Tathagatagarbha, which is the realm of the all-knowing wisdom of the world-transcending one. This is impossible. Also, those beings who grasp the four inversions refer to those Sravakas and Pratyekabuddhas. Because those Sravakas and Pratyekabuddhas should cultivate the permanence of the Tathagatagarbha, but they do not cultivate the Tathagatagarbha as permanent. Instead, they perversely think that all Dharmas are impermanent, cultivate the impermanence of the Tathagatagarbha, and like to cultivate impermanence, because they are ignorant and unaware. They should cultivate the bliss of the Tathagatagarbha, but they do not cultivate the Tathagatagarbha as bliss.

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樂。以顛倒取一切法皆苦。修行如來藏苦。樂苦修行。以不知不覺故。應修行如來藏我。而不修行如來藏以為我。以顛倒取一切法無我。修行如來藏無我。樂無我修行。以不知不覺故。應修行如來藏凈。而不修行如來藏以為凈。以顛倒取一切法不凈。修行如來藏不凈。樂不凈修行。以不知不覺故。如是聲聞辟支佛等。一切不能如實隨順法身修行。以是義故。第一彼岸常樂我凈法。非彼聲聞辟支佛等所知境界。如是樂顛倒無常苦無我不凈相等。彼如來藏非其境界。如是之義大般涅槃修多羅中。池水譬喻廣明此義應知。彼經中言。迦葉。譬如春時有諸人等在大池浴乘船遊戲。失琉璃寶沒深水中。是時諸人悉共入水求覓是寶。競捉瓦石草木沙礫。各各自謂得琉璃珠。歡喜持出乃知非真。是時寶珠猶在水中。以珠力故水皆澄清。於是大眾乃見寶珠故在水下。猶如仰觀虛空月形。是時眾中有一智人。以方便力安徐入水即便得珠。汝等比丘。不應如是修集無常苦無我想不凈想等以為真實。如彼諸人各以瓦石草木沙礫而為寶珠。汝等應當善學方便在在處處常修我想常樂凈想。復應當知。先所修集四法相貌悉是顛倒。欲得真實修諸想者。如彼智人巧出寶珠。所謂我想常樂凈想故。又散亂心失空眾生者。謂初發心菩薩。離空如來藏義。以

【現代漢語翻譯】 現代漢語譯本 樂。因為顛倒地認為一切法都是苦的。修行如來藏也是苦的。以苦為樂地修行。因為不知不覺的緣故。應該修行如來藏的『我』（Atman），卻不修行如來藏，反而執著于『我』。因為顛倒地認為一切法都是無我的。修行如來藏也是無我的。以無我為樂地修行。因為不知不覺的緣故。應該修行如來藏的『凈』（Śubha），卻不修行如來藏，反而執著于『凈』。因為顛倒地認為一切法都是不凈的。修行如來藏也是不凈的。以不凈為樂地修行。因為不知不覺的緣故。像這樣的聲聞（Śrāvaka）、辟支佛（Pratyekabuddha）等，一切都不能如實地隨順法身（Dharmakāya）修行。因為這個緣故，第一義諦的彼岸是常樂我凈的法，不是那些聲聞、辟支佛等所能知曉的境界。像這樣以樂為顛倒，以無常為苦，以無我為凈，以不凈為相等。那如來藏（Tathāgatagarbha）不是他們的境界。這樣的意義在《大般涅槃經》（Mahāparinirvāṇa Sūtra）中，用池水的譬喻廣泛地闡明了這個道理，應該知道。那部經中說：『迦葉（Kāśyapa），譬如春天的時候，有很多人在大池塘里洗澡，乘船遊戲。丟失了一顆琉璃寶珠，沉沒在深水中。這時，這些人一起進入水中尋找這顆寶珠。爭相抓取瓦片、石頭、草木、沙礫。各自都認為得到了琉璃珠，歡喜地拿出來，才知道不是真的。這時，寶珠仍然在水中。因為寶珠的力量，水都變得清澈。於是大眾才看見寶珠仍然在水下，就像仰頭觀看虛空中的月亮一樣。這時，眾人中有一位智者，用方便之力，慢慢地進入水中，就得到了寶珠。你們這些比丘（Bhikṣu），不應該像這樣修集無常、苦、無我、不凈等想，認為它們是真實的。就像那些人各自把瓦片、石頭、草木、沙礫當作寶珠一樣。你們應當好好學習方便法門，在任何地方都要常常修習我想、常樂凈想。又應當知道，先前所修集的四法相貌，全部都是顛倒的。想要得到真實，修習各種想的人，就像那位智者巧妙地取出寶珠一樣。所謂我想、常樂凈想。』又說散亂心失去空性的眾生，是指初發心的菩薩（Bodhisattva），遠離空性的如來藏的意義。

【English Translation】 English version 'Joy. Because of invertingly taking all dharmas as suffering. Practicing the Tathāgatagarbha (如來藏 - the womb of the Tathāgata) is also suffering. Practicing with suffering as joy. Because of not knowing and not perceiving. One should practice the 'Self' (Atman) of the Tathāgatagarbha, but instead of practicing the Tathāgatagarbha, one clings to 'Self'. Because of invertingly taking all dharmas as non-self. Practicing the Tathāgatagarbha is also non-self. Practicing with non-self as joy. Because of not knowing and not perceiving. One should practice the 'Pure' (Śubha) of the Tathāgatagarbha, but instead of practicing the Tathāgatagarbha, one clings to 'Pure'. Because of invertingly taking all dharmas as impure. Practicing the Tathāgatagarbha is also impure. Practicing with impurity as joy. Because of not knowing and not perceiving. Like this, Śrāvakas (聲聞 - Hearers), Pratyekabuddhas (辟支佛 - Solitary Buddhas), and others, all cannot truly accord with the Dharmakāya (法身 - Dharma Body) in practice. Because of this reason, the ultimate shore of the first meaning is the Dharma of permanence, bliss, self, and purity, which is not a realm known by those Śrāvakas, Pratyekabuddhas, and others. Like this, taking joy as inversion, taking impermanence as suffering, taking non-self as purity, taking impurity as suchness. That Tathāgatagarbha is not their realm. Such a meaning is extensively clarified in the Mahāparinirvāṇa Sūtra (大般涅槃經 - Great Nirvana Sutra) with the analogy of the pond water, which should be known. That sutra says: 'Kāśyapa (迦葉), for example, in springtime, there are many people bathing in a large pond, playing on boats. They lose a lapis lazuli jewel, which sinks into the deep water. At this time, these people all enter the water together to search for this jewel. They compete to grab tiles, stones, grass, wood, gravel. Each one thinks they have obtained the lapis lazuli jewel, and joyfully bring it out, only to realize it is not real. At this time, the jewel is still in the water. Because of the power of the jewel, the water all becomes clear. Then the assembly sees the jewel still under the water, like looking up at the moon in the empty sky. At this time, among the assembly, there is a wise person who, with skillful means, slowly enters the water and immediately obtains the jewel. You Bhikṣus (比丘 - Monks), should not cultivate impermanence, suffering, non-self, impurity, and other thoughts in this way, thinking they are real. Just like those people each take tiles, stones, grass, gravel as the jewel. You should well learn skillful means, and in every place, constantly cultivate the thought of Self, the thought of permanence, bliss, and purity.' Furthermore, one should know that the appearances of the four dharmas previously cultivated are all inverted. Those who wish to obtain the real and cultivate various thoughts are like that wise person who skillfully takes out the jewel. What is meant is the thought of Self, the thought of permanence, bliss, and purity.' Furthermore, it says that beings with scattered minds who have lost emptiness refer to Bodhisattvas (菩薩 - beings striving for Buddhahood) who have just generated the aspiration for enlightenment, and are far from the meaning of the Tathāgatagarbha of emptiness.

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失變壞物修行。名為空解脫門。此以何義。初發心菩薩起如是心。實有法斷滅后時得涅槃。如是菩薩失空如來藏修行。又復有人以空為有物。我應得空。又生如是心。離色等法別更有空。我應修行令得彼空。彼人不知空以何等法是如來藏。偈言。

不空如來藏　　謂無上佛法 　不相舍離相　　不增減一法 　如來無為身　　自性本來凈 　客塵虛妄染　　本來自性空

此偈明何義。不減一法者。不減煩惱。不增一法者。真如性中不增一法。以不捨離清凈體故偈言不相舍離相不增減一法故。是故聖者勝鬘經言。世尊。有二種如來藏空智。世尊。空如來藏。若離若脫若異一切煩惱藏。世尊。不空如來藏。過於恒沙不離不脫不異。不思議佛法故。如是以何等煩惱以何等處無。如是如實見知名為空智。又何等諸佛法。何處具足有。如是如實見知名不空智。如是明離有無二邊如實知空相。此二偈中明如是義。又眾生若離如是空智。彼人則是佛境界外名不相應。不得定不得一心。以是義故。名散亂心失空眾生。何以故。以離第一義空智門無分別境界不可得證不可得見是故聖者勝鬘經言。世尊。如來藏智名為空智。世尊。如來藏空智者。一切聲聞辟支佛等。本所不見。本所不得。本所不證。本所不會。世尊。一切苦滅唯

【現代漢語翻譯】 現代漢語譯本：捨棄變化和壞滅之物的修行，名為『空解脫門』。這是什麼意思呢？ 初發心的菩薩生起這樣的想法：『實在有一個法，斷滅之後才能得到涅槃。』這樣的菩薩就喪失了對空如來藏的修行。 又有人把『空』當作實有的東西，認為『我應該得到空』。又生起這樣的想法：『離開色等法之外，另外還有空，我應該修行來得到那個空。』 這種人不知道『空』以什麼樣的法作為如來藏。 偈語說： 『不空如來藏（Tathāgatagarbha，如來藏）：指的是無上的佛法。 不相舍離的體相：不增不減一法。 如來的無為之身：自性本來清凈。 客塵虛妄的染污：本來就是自性空。』 這首偈語說明了什麼意義呢？ 『不減一法』，是指不減少煩惱。 『不增一法』，是指在真如自性中不增加一法。 因為不捨離清凈的本體，所以偈語說『不相舍離相，不增減一法』。 因此，《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）中說：『世尊，有兩種如來藏空智。世尊，空如來藏，是遠離、解脫、不同於一切煩惱藏的。世尊，不空如來藏，是超過恒河沙數，不離、不脫、不同的，不可思議的佛法。』 像這樣，以什麼樣的煩惱，在什麼地方沒有？ 像這樣如實地見知，名為『空智』。 又有什麼樣的諸佛法，在什麼地方具足具有？ 像這樣如實地見知，名為『不空智』。 像這樣，闡明了遠離有無二邊，如實地知曉空相。 這兩句偈語中闡明了這樣的意義。 另外，眾生如果離開了這樣的空智，這個人就在佛的境界之外，名為不相應，不能得到禪定，不能得到一心。 因為這個緣故，名為散亂心，喪失了空的眾生。 為什麼呢？ 因為離開了第一義空智之門，無分別的境界是不可證得，不可見到的。 所以《勝鬘經》中說：『世尊，如來藏智名為空智。世尊，如來藏空智，是一切聲聞（Śrāvaka，聽聞佛法者）、辟支佛（Pratyekabuddha，緣覺）等，本來所不見，本來所不得，本來所不證，本來所不會的。世尊，一切苦滅唯』

【English Translation】 English version: The practice of abandoning things that change and decay is called the 'Door of Empty Liberation'. What does this mean? A Bodhisattva (Bodhisattva, one who seeks enlightenment) who has just begun to develop the aspiration for enlightenment generates the thought: 'There is a real dharma (dharma, law, teaching), and only after its extinction can Nirvana (Nirvana, liberation) be attained.' Such a Bodhisattva loses the practice of the Empty Tathāgatagarbha (Tathāgatagarbha, the womb of the Buddha). Furthermore, some people regard 'emptiness' as something real, thinking, 'I should attain emptiness.' They also generate the thought: 'Apart from form and other dharmas, there is another emptiness, and I should practice to attain that emptiness.' Such people do not know what dharma serves as the Tathāgatagarbha in relation to emptiness. The verse says: 'The Non-Empty Tathāgatagarbha: refers to the unsurpassed Buddha-dharma. The aspect of not abandoning each other: neither increasing nor decreasing a single dharma. The unconditioned body of the Tathagata: its self-nature is originally pure. The defilements of adventitious dust and delusion: are originally empty in their self-nature.' What meaning does this verse convey? 'Not decreasing a single dharma' refers to not decreasing afflictions. 'Not increasing a single dharma' refers to not increasing a single dharma in the nature of Suchness (Tathātā, Suchness). Because it does not abandon the pure essence, the verse says, 'The aspect of not abandoning each other, neither increasing nor decreasing a single dharma.' Therefore, the Venerable Śrīmālādevī Siṃhanāda Sūtra (Śrīmālādevī Siṃhanāda Sūtra, The Lion's Roar of Queen Śrīmālā) says: 'World-Honored One, there are two kinds of wisdom regarding the Empty Tathāgatagarbha. World-Honored One, the Empty Tathāgatagarbha is that which is apart from, liberated from, and different from all stores of affliction. World-Honored One, the Non-Empty Tathāgatagarbha is beyond countless sands of the Ganges, not apart from, not liberated from, not different from, the inconceivable Buddha-dharmas.' Like this, what kind of afflictions are not present, and where are they not present? Knowing and seeing this truthfully is called 'Empty Wisdom'. Furthermore, what kind of Buddha-dharmas are fully present, and where are they fully present? Knowing and seeing this truthfully is called 'Non-Empty Wisdom'. Like this, it elucidates the aspect of emptiness by truthfully knowing it, being apart from the two extremes of existence and non-existence. These two verses elucidate this meaning. Furthermore, if sentient beings are apart from such Empty Wisdom, they are outside the realm of the Buddha, called non-corresponding, unable to attain Samadhi (Samadhi, concentration), unable to attain one-pointedness of mind. For this reason, they are called scattered-minded, beings who have lost emptiness. Why? Because being apart from the door of the wisdom of the ultimate emptiness, the realm of non-discrimination is unattainable and invisible. Therefore, the Venerable Śrīmālādevī Siṃhanāda Sūtra says: 'World-Honored One, the wisdom of the Tathāgatagarbha is called Empty Wisdom. World-Honored One, the Empty Wisdom of the Tathāgatagarbha is what all Śrāvakas (Śrāvaka, Hearers), Pratyekabuddhas (Pratyekabuddha, Solitary Buddhas), and others have never seen, never attained, never realized, and never understood. World-Honored One, the extinction of all suffering is only'

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佛得證。壞一切煩惱藏。修一切滅苦道故。如是此如來藏。以法界藏故。身見等眾生不能得見。已說以身見相對治真實法界未現前故。又如是出世間法身如來藏。非顛倒眾生境界。已說以無常等世間法對治出世間法界未現前故。又如是自性清凈法界如來空藏。非散亂心失空眾生境界。已說以煩惱垢客塵染。空自性清凈功德法不相舍離。出世間法身得名故。此明何義。又依一味等味法界無差別智門觀察出世間自性清凈法身。是名如實知見真如。是故經說。十住菩薩唯能少分見如來藏。何況凡夫二乘人等。是故偈言。

譬如薄雲中　　見虛空有日 　凈慧諸聖人　　見佛亦如是 　聲聞辟支佛　　如無眼目者 　不能觀如來　　如盲不見日 　所知一切法　　有無量無邊 　遍虛空法界　　無量智慧見 　諸如來法身　　充滿一切處 　佛智慧能見　　以無量智故◎

◎究竟一乘寶性論為何義說品第七

問曰。真如佛性如來藏義住無障閡究竟菩薩地。菩薩第一聖人亦非境界。以是一切智者境界故。若如是者。何故乃為愚癡顛倒凡夫人說。答曰。以是義故。略說四偈。

處處經中說　　內外一切空 　有為法如雲　　及如夢幻等 　此中何故說　　一切諸眾生 　皆有如來性　　而不說空寂 　以有怯

【現代漢語翻譯】 現代漢語譯本： 佛因此而得證（佛得證）。他摧毀了一切煩惱的儲藏（壞一切煩惱藏），因為他修習了一切滅除痛苦的道路（修一切滅苦道故）。因此，這如來藏（Tathagatagarbha），由於其法界藏（Dharmadhatu-garbha）的緣故，具有身見等邪見的眾生無法得見（身見等眾生不能得見）。這已經說明了，因為以身見相對治的真實法界（Dharmadhatu）尚未顯現（已說以身見相對治真實法界未現前故）。此外，這種出世間的法身如來藏（Dharmakaya-Tathagatagarbha），不是顛倒眾生的境界（非顛倒眾生境界）。這已經說明了，因為以無常等世間法對治的出世間法界尚未顯現（已說以無常等世間法對治出世間法界未現前故）。此外，這種自性清凈的法界如來空藏（Dharmadhatu-Tathagatagarbha），不是散亂心和失去空性的眾生的境界（非散亂心失空眾生境界）。這已經說明了，因為煩惱垢和客塵染污，空性與自性清凈的功德法不相舍離，出世間的法身因此得名（已說以煩惱垢客塵染。空自性清凈功德法不相舍離。出世間法身得名故）。這說明了什麼意義呢？此外，依靠一味等味的法界無差別智門（Dharmadhatu-non-differentiation-wisdom-gate）來觀察出世間的自性清凈法身（Svabhavasuddha-Dharmakaya），這被稱為如實知見真如（Tathata）。因此，經中說，十住菩薩（Dasabhumi-Bodhisattva）只能少分地見到如來藏，更何況凡夫和二乘人等（十住菩薩唯能少分見如來藏。何況凡夫二乘人等）。因此，偈頌說： 『譬如薄雲中，見虛空有日；凈慧諸聖人，見佛亦如是。 聲聞（Sravaka）和辟支佛（Pratyekabuddha），如同沒有眼睛的人一樣（聲聞辟支佛，如無眼目者），不能觀見如來（Tathagata），如同盲人不能看見太陽（不能觀如來，如盲不見日）。所知的一切法（Dharma），有無量無邊（所知一切法，有無量無邊），遍佈虛空法界（遍虛空法界），只有無量智慧才能看見（無量智慧見）。諸如來的法身（Dharmakaya），充滿一切處（諸如來法身，充滿一切處），佛的智慧能夠看見，因為具有無量智慧（佛智慧能見，以無量智故。』 ◎《究竟一乘寶性論》為何義說品第七 問：真如（Tathata）、佛性（Buddhadhatu）、如來藏的意義，安住在無障礙的究竟菩薩地（Bodhisattva-bhumi）。菩薩（Bodhisattva）是第一聖人，也不是這些意義的境界，因為這些是一切智者（Sarvajna）的境界。如果這樣的話，為什麼還要為愚癡顛倒的凡夫人說這些呢？答：因為這個意義，所以略說四句偈： 『處處經中說，內外一切空；有為法如雲，及如夢幻等。 此中何故說，一切諸眾生，皆有如來性，而不說空寂？以有怯』

【English Translation】 English version: Thus the Buddha is certified (Buddha is certified). He destroys all the storehouses of afflictions (bad all affliction storehouses), because he cultivates all the paths to extinguish suffering (cultivate all extinguishing suffering paths). Thus, this Tathagatagarbha, because of its Dharmadhatu-garbha, sentient beings with views such as self-view cannot see it (self-view etc. sentient beings cannot see). This has already been explained, because the true Dharmadhatu that is treated relatively with self-view has not yet manifested (already said to treat relatively with self-view true Dharmadhatu not yet manifested). Furthermore, this supramundane Dharmakaya-Tathagatagarbha is not the realm of inverted sentient beings (not inverted sentient beings realm). This has already been explained, because the supramundane Dharmadhatu that is treated relatively with impermanence etc. mundane dharmas has not yet manifested (already said to treat relatively with impermanence etc. mundane dharmas supramundane Dharmadhatu not yet manifested). Furthermore, this Svabhavasuddha-Dharmadhatu-Tathagatagarbha is not the realm of distracted minds and sentient beings who have lost emptiness (not distracted mind lost emptiness sentient beings realm). This has already been explained, because affliction defilements and adventitious dust defilements, emptiness and the Svabhavasuddha merit dharmas do not separate from each other, hence the supramundane Dharmakaya is named (already said with affliction defilements adventitious dust defilements. Emptiness Svabhavasuddha merit dharmas do not separate from each other. Supramundane Dharmakaya is named). What meaning does this clarify? Furthermore, relying on the Dharmadhatu-non-differentiation-wisdom-gate of one taste and equal taste to observe the supramundane Svabhavasuddha-Dharmakaya, this is called truly knowing and seeing Suchness (Tathata). Therefore, the sutra says that Dasabhumi-Bodhisattvas can only see a small part of the Tathagatagarbha, let alone ordinary people and Sravakas etc. (Dasabhumi-Bodhisattvas only able to see small part Tathagatagarbha. Let alone ordinary people Sravakas etc.). Therefore, the verse says: 'Like seeing the sun in the empty sky through thin clouds; pure wisdom saints see the Buddha likewise. Sravakas and Pratyekabuddhas, like those without eyes (Sravakas Pratyekabuddhas, like without eyes), cannot see the Tathagata, like the blind cannot see the sun (cannot see Tathagata, like blind cannot see sun). All dharmas known, are immeasurable and boundless (all dharmas known, are immeasurable boundless), pervading the empty Dharmadhatu (pervading empty Dharmadhatu), only immeasurable wisdom can see (immeasurable wisdom can see). The Dharmakayas of all Tathagatas, fill all places (Dharmakayas of all Tathagatas, fill all places), the Buddha's wisdom can see, because of having immeasurable wisdom.' ◎ Chapter 7: Why the Ultimate One Vehicle Ratnagotravibhaga is Explained Question: The meaning of Suchness, Buddhadhatu, and Tathagatagarbha, abides in the unobstructed ultimate Bodhisattva-bhumi. Bodhisattvas, the foremost saints, are also not the realm of these meanings, because these are the realm of the Sarvajna. If this is so, why are these explained to ignorant and inverted ordinary people? Answer: Because of this meaning, four verses are briefly spoken: 'Everywhere in the sutras it is said, inside and outside all is empty; conditioned dharmas are like clouds, and like dreams and illusions etc. Why is it said here, that all sentient beings, all have the Tathagatagarbha, and not speak of emptiness and stillness? Because there is fearfulness.'

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弱心　　輕慢諸眾生 　執著虛妄法　　謗真如佛性 　計身有神我　　為令如是等 　遠離五種過　　故說有佛性

此四行偈以十一偈略釋應知。偈言。

諸修多羅中　　說有為諸法 　謂煩惱業等　　如雲等虛妄 　煩惱猶如雲　　所作業如夢 　如幻陰亦爾　　煩惱業生故 　先已如是說　　此究竟論中 　為離五種過　　說有真如性 　以眾生不聞　　不發菩提心 　或有怯弱心　　欺自身諸過 　未發菩提心　　生起欺慢意 　見發菩提心　　我勝彼菩薩 　如是憍慢人　　不起正智心 　是故虛妄取　　不知如實法 　妄取眾生過　　不知客染心 　實無彼諸過　　自性凈功德 　以取虛妄過　　不知實功德 　是故不得生　　自他平等慈 　聞彼真如性　　起大勇猛力 　及恭敬世尊　　智慧及大悲 　生增長五法　　不退轉平等 　無一切諸過　　唯有諸功德 　取一切眾生　　如我身無異 　速疾得成就　　無上佛菩提

究竟一乘寶性論身轉清凈成菩提品第八

論曰。已說有垢如。自此以下說無垢如應知。無垢如者。謂諸佛如來。于無漏法界中遠離一切種種諸垢。轉雜穢身得凈妙身。依八句義略差別說彼真如性無漏法身應知。何等為八偈言。

凈得及遠離　　自他利相

【現代漢語翻譯】 現代漢語譯本 心力軟弱，輕視怠慢所有眾生， 執著于虛假的法，誹謗真實的如來佛性（Tathāgatagarbha）。 計較身體中有神我（ātman），爲了使這些眾生， 遠離五種過失，所以說有佛性。

這四行偈頌用十一偈頌簡略地解釋應當知曉的內容。偈頌說：

在各種修多羅（sūtra）中，說有為法（saṃskṛta-dharma）， 指煩惱、業等，如同云等虛妄不實。 煩惱猶如雲，所造的業如同夢， 如幻化的五蘊（skandha）也是這樣，因為煩惱和業而生起。 先前已經這樣說過，在這究竟的論述中， 爲了遠離五種過失，所以說有真如自性（tathatā）。 因為眾生不聽聞佛法，不發起菩提心（bodhicitta）， 或者有怯懦的心，欺騙自身等過失。 未發起菩提心，生起輕慢的意念， 見到發起菩提心的人，就認為『我勝過那些菩薩』。 像這樣驕慢的人，不會生起正確的智慧之心， 所以虛妄地執取，不知道如實的法。 錯誤地執取眾生的過失，不知道客塵煩惱的心， 實際上沒有那些過失，只有自性清凈的功德。 因為執取虛妄的過失，不知道真實的功德， 所以不能生起，自他平等的慈心。 聽聞那真如自性，生起巨大的勇猛力量， 以及恭敬世尊（Bhagavān），智慧以及大悲心。 生起增長五種功德，不退轉的平等心， 沒有一切諸過失，唯有各種功德。 看待一切眾生，如同自身沒有差異， 迅速地得到成就，無上的佛菩提（anuttarā-samyak-saṃbodhi）。

《究竟一乘寶性論》身轉清凈成菩提品第八

論曰：已經說了有垢如（sāmalā tathatā）。從這裡以下，應當知曉說的是無垢如（nirmalā tathatā）。所謂的無垢如，是指諸佛如來（Tathāgata），在無漏法界（anāsrava-dhātu）中遠離一切種種諸垢，轉變雜染的身體而得到清凈微妙的身體。依據八句義簡略地差別說明那真如自性無漏法身（anāsrava-dharmakāya），應當知曉。什麼是八句義？偈頌說：

清凈獲得以及遠離，自利利他之相

【English Translation】 English version Weak of heart, belittling all sentient beings, Clinging to false dharmas, slandering the true Tathāgatagarbha (如來佛性). Calculating that there is a self (ātman) in the body, in order to make such beings, Be far away from the five faults, therefore it is said that there is Buddha-nature.

These four lines of verse briefly explain what should be known in eleven verses. The verse says:

In various sūtras (修多羅), it is said that there are conditioned dharmas (有為法), Referring to afflictions, karma, etc., like clouds, they are false and unreal. Afflictions are like clouds, the karma created is like a dream, Like the illusory skandhas (五蘊) are also like this, because of afflictions and karma they arise. It has already been said like this before, in this ultimate discourse, In order to be far away from the five faults, therefore it is said that there is Suchness (真如自性). Because sentient beings do not hear the Dharma, do not generate bodhicitta (菩提心), Or have a timid heart, deceiving themselves and other faults. Not generating bodhicitta, giving rise to conceited thoughts, Seeing those who generate bodhicitta, they think, 'I am superior to those Bodhisattvas'. People who are arrogant like this will not generate the mind of correct wisdom, Therefore, they falsely grasp, not knowing the Dharma as it is. Mistakenly grasping the faults of sentient beings, not knowing the mind of adventitious defilements, In reality, there are no such faults, only the merits of self-nature purity. Because of grasping false faults, not knowing the real merits, Therefore, they cannot generate, impartial loving-kindness towards self and others. Hearing that Suchness, generating great courageous strength, As well as respect for the Bhagavan (世尊), wisdom, and great compassion. Generating and increasing the five merits, the equality of non-retrogression, Without all faults, only various merits. Looking at all sentient beings, as if there is no difference from oneself, Quickly attaining, unsurpassed perfect enlightenment (anuttarā-samyak-saṃbodhi, 無上的佛菩提).

The Ultimate Vehicle Ratnagotravibhāga, Chapter 8: The Transformation of the Body into Purity and the Accomplishment of Bodhi

Treatise says: It has already been said about the Suchness with defilements (sāmalā tathatā, 有垢如). From here onwards, it should be known that it speaks of the Suchness without defilements (nirmalā tathatā, 無垢如). The so-called Suchness without defilements refers to the Tathāgatas (如來), who, in the unconditioned realm of Dharma (anāsrava-dhātu, 無漏法界), are far away from all kinds of defilements, transforming the impure body and obtaining a pure and subtle body. Based on the meaning of eight phrases, briefly differentiating and explaining that Suchness, the unconditioned Dharmakāya (anāsrava-dharmakāya, 無漏法身), should be known. What are the eight phrases? The verse says:

Purity, attainment, and being far away, the aspect of benefiting oneself and others

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應 　依止深快大　　時數如彼法

是名八種句義。次第一偈示現八種義者。何謂八種。一者實體。二者因。三者果。四者業。五者相應。六者行。七者常。八者不可思議。實體者。向說如來藏不離煩惱藏所纏。以遠離諸煩惱轉身得清凈。是名為實體應知。偈言凈故。是故聖者勝鬘經言。世尊。若於無量煩惱藏所纏如來藏不疑惑者。于出無量煩惱藏法身亦無疑惑故。因者。有二種無分別智。一者出世間無分別智。二者依出世間智。得世間出世間依止行智是名為因。偈言得故。果者。即依此得得證智果。是名為果。偈言遠離故。業者。有二種遠離。一者遠離煩惱障。二者遠離智障。如是次第故名遠離。如是遠離自利利他成就。是名為業。偈言自他利故。相應者。自利利他得無量功德。常畢竟住持。是名相應。偈言相應故。行常不思議者。謂三種佛法身。無始世界來作眾生利益常不休息。不可思議。偈言依止深快大故。以是義故。略說偈言。

實體因果業　　及以相應行 　常不可思議　　名佛地應知

又依實體依因。于佛地中及得彼方便因故。說三偈。

向說佛法身　　自性清凈體 　為諸煩惱垢　　客塵所染污 　譬如虛空中　　離垢凈日月 　為彼厚密雲　　羅網之所覆 　佛功德無垢　　常

【現代漢語翻譯】 現代漢語譯本 應： 依止深邃、迅速、廣大的法，時時數量都與那法相應。 這被稱為八種句義。用第一首偈頌來展示這八種意義。什麼是八種意義呢？一是實體，二是因，三是果，四是業，五是相應，六是行，七是常，八是不可思議。實體是指，之前所說的如來藏（Tathagatagarbha，所有眾生皆具的佛性），不離被煩惱藏所纏繞的狀態，通過遠離各種煩惱，轉身獲得清凈。這被稱為實體，應當知曉。偈頌說『凈故』。因此，《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）中說：『世尊，如果對於被無量煩惱藏所纏繞的如來藏不疑惑，那麼對於脫離無量煩惱藏的法身（Dharmakaya，佛的法性之身）也不會疑惑。』因是指，有兩種無分別智（Nirvikalpa-jñāna，沒有分別的智慧）：一是出世間無分別智，二是依出世間智，獲得世間和出世間的依止行智，這被稱為因。偈頌說『得故』。果是指，即依靠這個『因』，獲得證智的果。這被稱為果。偈頌說『遠離故』。業是指，有兩種遠離：一是遠離煩惱障，二是遠離智障。像這樣次第地遠離，所以稱為遠離。像這樣遠離，自利利他，成就一切，這被稱為業。偈頌說『自他利故』。相應是指，自利利他，獲得無量功德，恒常畢竟地住持，這稱為相應。偈頌說『相應故』。行常不思議是指，三種佛法身（Dharmakaya，佛的法性之身），從無始世界以來，爲了眾生的利益而運作，常不休息，不可思議。偈頌說『依止深快大故』。因為這個意義，所以用偈頌概括地說： 實體、因、果、業，以及相應、行，常與不可思議，名為佛地，應知。 又依靠實體，依靠因，在佛地中以及獲得那個方便的因的緣故，說了三首偈頌： 之前所說的佛法身，是自性清凈的本體，卻被各種煩惱垢，客塵所染污。譬如虛空中，遠離塵垢的清凈日月，卻被厚密的雲層，羅網所覆蓋。佛的功德沒有塵垢，是常住的。

【English Translation】 English version Should: Relying on the profound, swift, and vast Dharma, the times and numbers are like that Dharma. This is called the eight kinds of sentence meanings. The first verse shows these eight kinds of meanings. What are the eight kinds? First is substance, second is cause, third is effect, fourth is karma, fifth is correspondence, sixth is practice, seventh is permanence, and eighth is the inconceivable. Substance refers to the previously mentioned Tathagatagarbha (如來藏, the Buddha-nature inherent in all beings), which is inseparable from being entangled by the store of afflictions. By distancing oneself from various afflictions, one turns around and attains purity. This is called substance, and it should be known. The verse says 'because of purity'. Therefore, the Śrīmālādevī Siṃhanāda Sūtra (勝鬘經) says: 'World Honored One, if one has no doubts about the Tathagatagarbha (如來藏) entangled by countless stores of afflictions, then one will also have no doubts about the Dharmakaya (法身, the body of the Dharma, the nature of the Buddha) that emerges from countless stores of afflictions.' Cause refers to two kinds of non-discriminating wisdom (Nirvikalpa-jñāna, 無分別智): first is the non-discriminating wisdom beyond the world, and second is relying on the wisdom beyond the world to attain the wisdom of practice that relies on both the worldly and the beyond-worldly. This is called cause. The verse says 'because of attainment'. Effect refers to, that relying on this 'cause', one attains the fruit of realized wisdom. This is called effect. The verse says 'because of distance'. Karma refers to two kinds of distancing: first is distancing from the obstacle of afflictions, and second is distancing from the obstacle of wisdom. Distancing in this order is therefore called distancing. Distancing in this way benefits oneself and others, accomplishing everything. This is called karma. The verse says 'because of benefiting oneself and others'. Correspondence refers to, benefiting oneself and others, attaining immeasurable merits, and constantly and ultimately abiding. This is called correspondence. The verse says 'because of correspondence'. Practice, permanence, and inconceivability refer to the three kinds of Dharmakaya (法身, the body of the Dharma, the nature of the Buddha), which have been working for the benefit of sentient beings since the beginningless world, constantly without rest, and are inconceivable. The verse says 'because of relying on the profound, swift, and vast'. Because of this meaning, the verse summarizes: Substance, cause, effect, karma, as well as correspondence, practice, permanence, and the inconceivable, are called the Buddha-ground, and should be known. Furthermore, relying on substance, relying on cause, in the Buddha-ground and because of attaining the cause of that expedient, three verses are spoken: The previously mentioned Dharmakaya (法身, the body of the Dharma, the nature of the Buddha), is the self-nature pure essence, but is defiled by various afflictions, by the dust of guests. For example, in the empty sky, the pure sun and moon are free from dust, but are covered by thick clouds, by a net. The merits of the Buddha are without dust, and are permanent.

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恒及不變 　不分別諸法　　得無漏真智

此三行偈以四行偈略釋應知。偈言。

佛身不捨離　　清凈真妙法 　如虛空日月　　智離染不二 　過恒沙佛法　　明凈諸功德 　非作法相應　　不離彼實體 　煩惱及智障　　彼法實無體 　常為客塵染　　是故說云喻 　遠離彼二因　　向二無分別 　無分別真智　　及依彼所得

此偈明何義。向說轉身實體清凈。又清凈者略有二種。何等為二。一者自性清凈。二者離垢清凈。自性清凈者。謂性解脫無所舍離。以彼自性清凈心體不捨一切客塵煩惱。以彼本來不相應故。離垢清凈者。謂得解脫。又彼解脫不離一切法。如水不離諸塵垢等而言清凈。以自性清凈心遠離客塵諸煩惱垢更無餘故。又依彼果離垢清凈故。說四偈。

如清凈池水　　無有諸塵濁 　種種雜花樹　　周匝常圍繞 　如月離羅睺　　日無雲翳等 　無垢功德具　　顯現即彼體 　蜂王美味蜜　　堅實凈真金 　寶藏大果樹　　無垢真金像 　轉輪聖王身　　妙寶如來像 　如是等諸法　　即是如來身

此四行偈以八行偈略釋應知。偈言。

貪等客煩惱　　猶如濁水塵 　無分別上智　　果法如池水 　示現佛法身　　一切諸功德 　依彼證智果　　是故如是說 　貪如

【現代漢語翻譯】 現代漢語譯本 恒常且不變異， 不分別諸法（一切事物），獲得無漏的真實智慧。

這三行偈頌可以用下面的四行偈頌來簡要解釋。偈頌說：

佛身不捨離，清凈真妙法。 如虛空日月，智離染不二。 過恒沙佛法（像恒河沙粒一樣多的佛法），明凈諸功德。 非作法相應，不離彼實體。 煩惱及智障（智慧的障礙），彼法實無體。 常為客塵染，是故說云喻。 遠離彼二因，向二無分別。 無分別真智，及依彼所得。

這首偈頌闡明了什麼意義？前面說到轉身（轉化）的實體是清凈的。而清凈略有二種。哪兩種呢？一是自性清凈，二是離垢清凈。自性清凈是指本性解脫，沒有什麼可以捨棄或離開的。因為自性清凈的心體不會捨棄一切客塵煩惱，因為它們本來就不相應。離垢清凈是指獲得解脫。而且這種解脫不離一切法，就像水不離諸塵垢等卻被稱為清凈一樣。因為自性清凈的心遠離了客塵諸煩惱垢，不再有剩餘。又因為依靠那個果位的離垢清凈，所以說了這四句偈頌。

如清凈池水，無有諸塵濁。 種種雜花樹，周匝常圍繞。 如月離羅睺（月亮擺脫羅睺星的遮蔽），日無雲翳等。 無垢功德具，顯現即彼體。 蜂王美味蜜，堅實凈真金。 寶藏大果樹，無垢真金像。 轉輪聖王身（擁有輪寶的聖王之身），妙寶如來像。 如是等諸法，即是如來身。

這四行偈頌可以用下面的八行偈頌來簡要解釋。偈頌說：

貪等客煩惱，猶如濁水塵。 無分別上智，果法如池水。 示現佛法身，一切諸功德。 依彼證智果，是故如是說。 貪如

【English Translation】 English version Constant and unchanging, Not discriminating phenomena (all things), obtaining un-outflowed true wisdom.

These three lines of verse should be understood as briefly explained by the following four lines of verse. The verse says:

The Buddha's body does not abandon, pure true wonderful Dharma. Like the sun and moon in the sky, wisdom is free from defilement and non-dual. Passing countless Buddha-dharmas (Buddha-dharmas as numerous as the sands of the Ganges), bright and pure are all merits and virtues. Not corresponding to contrived dharmas, not departing from that entity. Afflictions and intellectual obscurations (hindrances to wisdom), those dharmas have no real substance. They are always stained by adventitious dust, therefore they are spoken of as cloud metaphors. Being far from those two causes, towards the two there is no discrimination. Non-discriminating true wisdom, and that which is obtained relying on it.

What meaning does this verse clarify? Earlier it was said that the entity of turning around (transformation) is pure. And purity is briefly of two kinds. What are the two? One is self-nature purity, and the other is purity from defilements. Self-nature purity refers to the nature of liberation, with nothing to abandon or leave. Because the mind-essence of self-nature purity does not abandon all adventitious dust afflictions, because they are originally not corresponding. Purity from defilements refers to obtaining liberation. Moreover, that liberation does not depart from all dharmas, just as water does not depart from dust and grime, etc., yet is called pure. Because the mind of self-nature purity is far from adventitious dust and all afflictive grime, there is nothing remaining. And because relying on that fruit of purity from defilements, these four verses are spoken.

Like pure pond water, there is no dust or turbidity. Various kinds of mixed flower trees, constantly surround all around. Like the moon leaving Rahu (the moon escaping the eclipse of Rahu), the sun is without clouds or haze, etc. Complete with stainless merits and virtues, manifesting is that very entity. The honey of the bee king's delicious taste, solid pure true gold. A treasure trove, a large fruit tree, a stainless pure gold image. The body of a Chakravartin king (a holy king possessing the wheel jewel), a wonderful jewel like the Tathagata's image. Such dharmas as these, are the Tathagata's body.

These four lines of verse should be understood as briefly explained by the following eight lines of verse. The verse says:

Adventitious afflictions such as greed, are like turbid water and dust. Non-discriminating supreme wisdom, the fruit-dharma is like pond water. Manifesting the Buddha-dharma body, all merits and virtues. Relying on that fruit of realized wisdom, therefore it is spoken thus. Greed is like

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濁水塵　　凈法雜垢染 　可化諸眾生　　如繞池藕花 　禪定習氣潤　　遠離瞋羅睺 　以大慈悲水　　遍益諸眾生 　如十五日月　　遠離云羅網 　光明照眾生　　能除諸幽闇 　佛無垢日月　　離癡云羅網 　智光照眾生　　除滅諸黑闇 　得無等等法　　能與妙法味 　諸佛如蜜堅　　遠離蜂糩障 　真實妙功德　　除斷諸貧窮 　能與解脫勢　　故說金樹喻 　法寶真實身　　增上兩足尊 　勝色畢竟成　　故說后三喻

又向說以二種智依自利利他業。何者為二。一者出世間無分別智。二者依出世間無分別智。轉身得身行因遠離煩惱。得證智果故。又何者是成就自利。謂得解脫遠離煩惱障遠離智障。得無障礙清凈法身。是名成就自身利益。又何者是成就他利益。既得成就自身利已。無始世來自然依彼二種佛身。示現世間自在力行。是名成就他身利益。又依自利利他。成就業義故。說四偈。

無漏及遍至　　不滅法與恒 　清涼不變異　　不退寂凈處 　諸佛如來身　　如虛空無相 　為諸勝智者　　作六根境界 　示現微妙色　　出於妙音聲 　令嗅佛戒香　　與佛妙法味 　使覺三昧觸　　令知深妙法 　細思惟稠林　　佛離虛空相

此四行偈以八行偈略釋應知。偈言。

略說二

【現代漢語翻譯】 現代漢語譯本 濁水中的塵土，與清凈的佛法混雜，被垢染所污。 可以化度各種眾生，就像環繞池塘的蓮藕花一樣。 禪定所生的習氣滋潤著修行者，使他們遠離嗔恨，如同羅睺（Rāhu，星名，象徵障礙）一般。 用廣大的慈悲之水，普遍利益一切眾生。 就像十五的滿月，遠離雲層的遮蔽。 光明照耀眾生，能夠去除各種幽暗。 佛陀如同無垢的日月，脫離愚癡的雲層遮蔽。 智慧的光芒照耀眾生，消滅各種黑暗。 獲得無與倫比的佛法，能夠給予美妙的佛法滋味。 諸佛如同蜂蜜一樣堅固，遠離蜂巢的障礙。 真實而美妙的功德，能夠去除斷絕各種貧窮。 能夠給予解脫的力量，所以用金樹來比喻。 法寶是真實的身體，是至高無上的兩足尊（指佛）。 殊勝的色彩最終成就，所以說後面的三個比喻。

又向前述說用兩種智慧，依靠自利利他的事業。哪兩種智慧呢？第一種是出世間的無分別智（nirvikalpa-jñāna）。第二種是依靠出世間的無分別智，轉變得到身行之因，遠離煩惱，得到證悟的智慧果實。又什麼是成就自利呢？就是得到解脫，遠離煩惱障（kleśa-āvaraṇa），遠離智障（jñeya-āvaraṇa），得到無障礙清凈的法身（dharma-kāya）。這叫做成就自身的利益。又什麼是成就他利呢？既然已經成就了自身利益，從無始以來自然依靠那兩種佛身，在世間示現自在的力量和行為。這叫做成就他身的利益。又依靠自利利他，成就事業的意義，所以說了四句偈。

無漏而且普遍到達，不滅的佛法與永恒。 清涼而不變異，不退轉的寂靜之處。 諸佛如來的身體，如同虛空沒有形象。 為各種殊勝的智者，作為六根的境界。 示現微妙的色彩，發出美妙的聲音。 使人嗅到佛的戒香，給予佛的美妙法味。 使人覺知三昧的觸感，使人知道深奧微妙的佛法。 仔細思惟稠密的樹林，佛陀脫離虛空的形象。

這四行偈應該用八行偈來簡略解釋。偈語說：

簡略地說二

【English Translation】 English version Dust in muddy water, mixed with pure Dharma, stained by defilements. It can transform all beings, like lotus flowers surrounding a pond. The habits cultivated through meditation nourish practitioners, keeping them away from anger, like Rāhu (a celestial body symbolizing obstacles). With great compassionate water, universally benefiting all beings. Like the full moon on the fifteenth, far from the net of clouds. Its light illuminates beings, able to remove all darkness. The Buddha is like a flawless sun and moon, free from the net of clouds of delusion. The light of wisdom illuminates beings, eradicating all darkness. Attaining the unsurpassed Dharma, able to bestow the taste of wonderful Dharma. The Buddhas are as solid as honey, far from the obstacles of the honeycomb. True and wonderful merits, able to remove and cut off all poverty. Able to bestow the power of liberation, hence the metaphor of the golden tree. The Dharma Jewel is the true body, the supreme two-legged尊 (zun, honored one, referring to the Buddha). The excellent colors are ultimately accomplished, hence the three metaphors that follow.

Furthermore, it was previously stated that two kinds of wisdom are relied upon for the work of benefiting oneself and others. What are the two? The first is transcendental non-discriminating wisdom (nirvikalpa-jñāna). The second is relying on transcendental non-discriminating wisdom, transforming to obtain the cause of bodily action, being far from afflictions, and obtaining the wisdom fruit of enlightenment. Moreover, what is the accomplishment of benefiting oneself? It is obtaining liberation, being far from the afflictive obscurations (kleśa-āvaraṇa), being far from the cognitive obscurations (jñeya-āvaraṇa), and obtaining the unobstructed pure Dharma-kāya (dharma-kāya). This is called accomplishing benefit for oneself. Moreover, what is the accomplishment of benefiting others? Since one has already accomplished benefit for oneself, from beginningless time, one naturally relies on those two Buddha-bodies to manifest in the world with the power of freedom and action. This is called accomplishing benefit for others. Moreover, relying on benefiting oneself and others, the meaning of accomplishing the work is explained in four verses.

Unleaking and universally reaching, the imperishable Dharma and eternity. Cool and unchanging, the irreversible place of stillness and purity. The body of the Tathāgatas (Tathāgata, one of the titles of the Buddha), like space, is without form. For all the excellent wise ones, it serves as the realm of the six senses. Manifesting subtle colors, emitting wonderful sounds. Causing one to smell the fragrance of the Buddha's precepts, bestowing the wonderful taste of the Buddha's Dharma. Causing one to perceive the touch of samādhi (samādhi, meditative absorption), causing one to know the profound and subtle Dharma. Carefully contemplating the dense forest, the Buddha is free from the form of space.

These four lines of verse should be briefly explained with eight lines of verse. The verse says:

Briefly speaking, two

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種法　　業智應當知 　滿足解脫身　　清凈真法身 　解脫身法身　　二及一應知 　謂無漏遍至　　及究竟無為 　煩惱盡無漏　　及習氣滅故 　無閡及無障　　智遍至應知 　無為以不滅　　實體不失故 　不失名為本　　恒等句解釋 　對於恒等句　　有四失應知 　死無常及轉　　不可思議退 　以無死故恒　　以常故清涼 　不轉故不變　　寂靜故不退 　彼究竟足跡　　凈智白法體 　具足色聲等　　示現於諸根 　如虛空無相　　而現色等相 　法身亦如是　　具六根境界

此偈明何義。經中說言。如虛空相諸佛亦爾者。此依第一義。諸佛如來清凈法身自體相不共法故。作如是說。以是義故。金剛般若波羅蜜經言。須菩提。于意云何。可以三十二大人相成就得見如來不。須菩提言。如我解佛所說義者。不以相成就得見如來。佛言。如是如是。須菩提。不以相成就得見如來。須菩提。若以相成就觀如來者。轉輪聖王應是如來。是故非以相成就得見如來故。此明何義。以依如來第一義諦清凈法身明如是義。又依相應義故。說二偈。

如空不思議　　常恒及清涼 　不變與寂靜　　遍離諸分別 　一切處不著　　離閡粗澀觸 　亦不可見取　　佛凈心無垢

此二行偈以八行偈略釋應知。

【現代漢語翻譯】 現代漢語譯本 種法，業智應當知， 滿足解脫身，清凈真法身。 解脫身、法身，二及一應知， 謂無漏遍至，及究竟無為。 煩惱盡無漏，及習氣滅故， 無閡及無障，智遍至應知。 無為以不滅，實體不失故， 不失名為本，恒等句解釋。 對於恒等句，有四失應知， 死、無常及轉，不可思議退。 以無死故恒，以常故清涼， 不轉故不變，寂靜故不退。 彼究竟足跡，凈智白法體， 具足色聲等，示現於諸根。 如虛空無相，而現色等相， 法身亦如是，具六根境界。

此偈明何義？經中說言：『如虛空相，諸佛亦爾』者，此依第一義。諸佛如來清凈法身自體相不共法故，作如是說。以是義故，《金剛般若波羅蜜經》言：『須菩提（Subhuti，佛陀的弟子）。于意云何？可以三十二大人相成就得見如來不？』須菩提言：『如我解佛所說義者，不以相成就得見如來。』佛言：『如是如是。須菩提。不以相成就得見如來。須菩提。若以相成就觀如來者，轉輪聖王應是如來。是故非以相成就得見如來故。』此明何義？以依如來第一義諦清凈法身明如是義。又依相應義故，說二偈。

如空不思議，常恒及清涼， 不變與寂靜，遍離諸分別。 一切處不著，離閡粗澀觸， 亦不可見取，佛凈心無垢。

此二行偈以八行偈略釋應知。

【English Translation】 English version The nature of Dharma, should be known through karma and wisdom, The fulfilled liberation body, the pure true Dharma body. The liberation body, the Dharma body, these two and one should be known, Meaning un-leaked, all-pervading, and ultimately unconditioned (Nirvana). Afflictions are exhausted, un-leaked, and habitual tendencies are extinguished, Without obstruction and without hindrance, wisdom is known to be all-pervading. Unconditioned because it does not perish, the substantial entity is not lost, Not lost is called the origin, explaining the meaning of 'constant and equal'. Regarding the 'constant and equal' phrase, four losses should be known, Death, impermanence, and change, inconceivable regression. Because there is no death, it is constant; because it is permanent, it is cool, Because it does not change, it is immutable; because it is tranquil, it does not regress. Those ultimate footprints, the pure wisdom white Dharma essence, Complete with form, sound, etc., appearing to the six senses. Like space, without characteristics, yet manifesting characteristics of form, etc., The Dharma body is also like this, possessing the realm of the six senses.

What is the meaning of this verse? The sutra says: 'Like the nature of space, so are all Buddhas,' this is according to the ultimate meaning. Because the pure Dharma body of all Buddhas and Tathagatas (Tathagata, one of the titles of a Buddha) has its own unique characteristics, it is said in this way. Because of this meaning, the Diamond Sutra (Vajra Prajna Paramita Sutra) says: 'Subhuti (Subhuti, a disciple of the Buddha), what do you think? Can the Tathagata be seen by the accomplishment of the thirty-two major marks?' Subhuti said: 'As I understand the meaning of what the Buddha said, the Tathagata cannot be seen by the accomplishment of marks.' The Buddha said: 'So it is, so it is. Subhuti. The Tathagata cannot be seen by the accomplishment of marks. Subhuti. If the Tathagata is viewed by the accomplishment of marks, then the Chakravarti (Chakravarti, a universal monarch) should be the Tathagata. Therefore, the Tathagata cannot be seen by the accomplishment of marks.' What does this mean? It explains this meaning based on the pure Dharma body of the Tathagata's ultimate truth. Also, based on the corresponding meaning, two verses are spoken.

Like space, inconceivable, constant, eternal, and cool, Immutable and tranquil, completely free from all discriminations. Not attached to anything, free from obstruction, coarse and rough touch, Also cannot be seen or grasped, the Buddha's pure mind is without defilement.

These two lines of verses should be known as a brief explanation of the eight lines of verses.

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偈言。

解脫身法身　　示自利利他 　依自利利他　　彼處相應義 　一切諸功德　　不思議應知 　以非三慧境　　一切種智知 　諸眾生佛體　　細故非聞境 　第一非思思　　以出世深密 　世修慧不知　　諸愚癡凡夫 　本來未曾見　　如盲不矚色 　二乘如嬰兒　　不見日月輪 　以不生故常　　以不滅故恒 　離二故清涼　　法性住不變 　證滅故寂靜　　一切覺故遍 　不住不分別　　離煩惱不著 　無智障離閡　　柔軟離粗澀 　無色不可見　　離相不可取 　以自性故凈　　離染故無垢

此偈明何義。虛空譬喻者。明諸佛如來無為諸功德不離佛法身。于所有諸有得不可思議勝大方便業勝大悲業勝大智業。為與一切眾生樂相無垢清凈三種佛身。所謂實佛受法樂佛及化身佛。常不休息常不斷絕。自然修行。以為利益一切眾生應知。以不共餘人唯諸佛如來法身相應故。此明何義。以依此身相應諸行差別故。說八偈。

非初非中后　　不破壞不二 　遠離於三界　　無垢無分別 　此甚深境界　　非二乘所知 　具勝三昧慧　　如是人能見 　出過于恒沙　　不思議功德 　唯如來成就　　不與餘人共 　如來妙色身　　清凈無垢體 　遠離諸煩惱　　及一切習氣 　種種勝妙法　　光明

【現代漢語翻譯】 現代漢語譯本 偈言。

解脫身法身，示自利利他 　依自利利他，彼處相應義 　一切諸功德，不思議應知 　以非三慧境，一切種智知 　諸眾生佛體，細故非聞境 　第一非思思，以出世深密 　世修慧不知，諸愚癡凡夫 　本來未曾見，如盲不矚色 　二乘如嬰兒，不見日月輪 　以不生故常，以不滅故恒 　離二故清涼，法性住不變 　證滅故寂靜，一切覺故遍 　不住不分別，離煩惱不著 　無智障離閡，柔軟離粗澀 　無色不可見，離相不可取 　以自性故凈，離染故無垢

此偈明何義。虛空譬喻者。明諸佛如來無為諸功德不離佛法身。于所有諸有得不可思議勝大方便業勝大悲業勝大智業。為與一切眾生樂相無垢清凈三種佛身。所謂實佛受法樂佛及化身佛。常不休息常不斷絕。自然修行。以為利益一切眾生應知。以不共餘人唯諸佛如來法身相應故。此明何義。以依此身相應諸行差別故。說八偈。

非初非中后，不破壞不二 　遠離於三界，無垢無分別 　此甚深境界，非二乘所知 　具勝三昧慧，如是人能見 　出過于恒沙，不思議功德 　唯如來成就，不與餘人共 　如來妙色身，清凈無垢體 　遠離諸煩惱，及一切習氣 　種種勝妙法，光明

【English Translation】 English version Verses.

The body of liberation, the Dharma body, shows self-benefit and benefiting others. Relying on self-benefit and benefiting others, the corresponding meaning is there. All virtues and merits should be known as inconceivable. Because it is not the realm of the three wisdoms, it is known by the all-knowing wisdom. The Buddha-nature of all sentient beings is subtle and therefore not within the realm of hearing. The foremost is beyond thought, because it is transcendentally profound and secret. Worldly cultivated wisdom does not know this; all ignorant ordinary beings Have never seen it before, like a blind person not seeing colors. The two vehicles (二乘) are like infants, not seeing the sun and moon. Because it is unborn, it is constant; because it is unceasing, it is eternal. Being apart from duality, it is cool and serene; the Dharma-nature abides unchanging. Having realized cessation, it is tranquil; being fully awakened, it is pervasive. It does not abide, does not discriminate, is free from afflictions and not attached. Without the obstruction of ignorance, free from barriers, it is soft and not coarse. Without form, it is invisible; being without characteristics, it cannot be grasped. Because of its self-nature, it is pure; being free from defilement, it is stainless.

What meaning does this verse reveal? The analogy of space illustrates that the unconditioned virtues and merits of all Buddhas and Tathagatas (如來) are inseparable from the Dharma body (法身) of the Buddha. In all that is attained, there are inconceivable, supremely great skillful means, supremely great compassionate activities, and supremely great wisdom activities. In order to give all sentient beings the joy of appearance, the stainless purity of the three Buddha bodies—namely, the true Buddha, the Buddha who enjoys the Dharma, and the transformation body Buddha—are constantly unceasing and naturally cultivated to benefit all sentient beings. This should be known because it is not shared with others, but only corresponds to the Dharma body of all Buddhas and Tathagatas. What meaning does this reveal? Because it relies on the differences in actions corresponding to this body, eight verses are spoken.

Not beginning, not middle, not end; not destructive, not dual. Far from the three realms (三界), stainless and without discrimination. This profound realm is not known by the two vehicles (二乘). Those who possess superior samadhi (三昧) and wisdom can see it. Surpassing the sands of the Ganges, there are inconceivable merits and virtues. Only the Tathagata (如來) achieves them, not shared with others. The Tathagata's (如來) wondrous form body is pure and stainless. Far from all afflictions and all habitual tendencies. Various supreme and wonderful Dharmas, light.

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以為體 　令眾生解脫　　常無有休息 　所作不思議　　如摩尼寶王 　能現種種形　　而彼體非實 　為世間說法　　示現寂靜處 　教化使淳熟　　授記令入道 　如來映象身　　而不離本體 　猶如一切色　　不離於虛空

此八行偈以二十五偈略釋應知。偈言。

向說佛法身　　及一切種智 　自在與涅槃　　及第一義諦 　不可思議法　　應供等功德 　唯自身內證　　應當如是知 　彼三身差別　　實法報化等 　所謂深快大　　無量功德身 　明實體身者　　謂諸佛法身 　略說五種相　　五功德應知 　無為無差別　　遠離於二邊 　出離煩惱障　　智障三昧障 　以離一切垢　　故聖人境界 　清凈光明照　　以法性如是 　無量阿僧祇　　不可數思議 　無等諸功德　　到第一彼岸 　實法身相應　　以快不可數 　非思量境界　　及遠離習氣 　無邊等佛法　　次第不離報 　受種種法味　　示現諸妙色 　凈慈悲習氣　　無虛妄分別 　利益諸眾生　　自然無休息 　如如意寶珠　　滿足眾生心 　受樂佛如是　　神通力自在 　此神力自在　　略說有五種 　說法及可見　　諸業不休息 　及休息隱沒　　示現不實體 　是名要略說　　有五種自在 　如摩尼寶珠　　依種種諸

【現代漢語翻譯】 現代漢語譯本 以法身為本體，爲了讓眾生解脫，佛陀恒常沒有停歇。 他所做的一切不可思議，就像摩尼寶王（Mani Jewel King，能實現願望的寶珠）， 能夠顯現種種不同的形象，但其本體並非真實存在。 爲了世間眾生說法，示現寂靜之處， 教化眾生使之成熟，授記他們最終證入佛道。 如來的映象是佛陀的化身，但不離於法身本體， 猶如一切色相，不離於虛空。

這八行偈頌用二十五偈概括地解釋了應知的內容。偈頌說：

前面所說的佛法身，以及一切種智（Sarvajnana，對一切事物和現象的全面認知）， 自在與涅槃（Nirvana，解脫和寂滅的狀態），以及第一義諦（Paramartha-satya，最高的真理）， 不可思議的佛法，應供（Arhat，值得供養的人）等功德， 唯有自身才能證得，應當如是了知。 法、報、化三身之間的差別，如實法身、報身、化身等， 所謂深遠、快速、廣大的，無量功德之身。 闡明實體身，指的是諸佛的法身， 簡略地說有五種相，五種功德應當知曉： 無為、無差別，遠離於二邊（指常見和斷見兩種極端）， 出離煩惱障、智障、三昧障（指三種障礙）， 因為遠離一切垢染，所以是聖人的境界。 清凈光明照耀，因為法性本該如此。 無量阿僧祇（Asamkhya，極大的數字），不可數、不可思議， 無與倫比的諸種功德，到達第一彼岸（指涅槃）。 與實法身相應，因為快速且不可計數， 不是思量所能及的境界，並且遠離習氣。 無邊無際的佛法，次第不離報身， 享受種種法味，示現各種美妙的色彩。 清凈的慈悲習氣，沒有虛妄的分別， 利益諸位眾生，自然而然沒有停歇。 如同如意寶珠（Cintamani，能實現願望的寶珠），滿足眾生的心願， 佛陀享受快樂就是這樣，擁有神通力且自在。 這種神通力自在，簡略地說有五種： 說法以及可見，諸種事業不休息， 以及休息隱沒，示現不真實的形體。 這便是簡要概括地說的，有五種自在。 如同摩尼寶珠，依據種種不同的事物。

【English Translation】 English version Taking the Dharma body as its essence, the Buddha constantly works without rest to liberate sentient beings. What he does is inconceivable, like the Mani Jewel King (Mani Jewel King, a jewel that fulfills wishes), Able to manifest various forms, but its essence is not real. To preach the Dharma to the world, he manifests in places of tranquility, Teaching and transforming beings to ripen them, bestowing predictions to lead them into the Path. The Tathagata's (Tathagata, 'Thus Gone One', an epithet of the Buddha) mirrored image is the Buddha's manifestation body, but it does not depart from the Dharma body essence, Just like all forms, they do not depart from emptiness.

This eight-line verse briefly explains what should be known in twenty-five verses. The verse says:

The previously mentioned Buddha Dharma body, and the Sarvajnana (Sarvajnana, complete knowledge of all things and phenomena), Freedom and Nirvana (Nirvana, the state of liberation and extinction), and the Paramartha-satya (Paramartha-satya, the highest truth), The inconceivable Dharma, the merits of the Arhat (Arhat, one who is worthy of offerings), etc., Only one's self can realize it, one should know it thus. The differences between the Trikaya (Trikaya, the three bodies of the Buddha), such as the Dharma body, Sambhogakaya (Sambhogakaya, the enjoyment body), and Nirmanakaya (Nirmanakaya, the emanation body), So-called profound, fast, and vast, bodies of immeasurable merit. Clarifying the essence body refers to the Dharma body of all Buddhas, Briefly speaking, there are five aspects, five merits that should be known: Unconditioned, undifferentiated, far from the two extremes (referring to the two extremes of eternalism and nihilism), Free from the obstacles of afflictions, the obstacles of knowledge, and the obstacles of Samadhi (Samadhi, meditative absorption), Because it is free from all defilements, it is the realm of the sages. Pure light shines, because the Dharma nature is such. Immeasurable Asamkhyas (Asamkhya, extremely large number), countless and inconceivable, Incomparable merits, reaching the other shore (referring to Nirvana). Corresponding to the true Dharma body, because it is fast and countless, It is not a realm that can be conceived, and it is far from habitual tendencies. Boundless Buddha Dharma, successively inseparable from the Sambhogakaya, Enjoying various Dharma flavors, manifesting various wonderful colors. Pure habits of loving-kindness and compassion, without false discriminations, Benefiting all sentient beings, naturally without rest. Like the Cintamani (Cintamani, wish-fulfilling jewel), fulfilling the wishes of sentient beings, The Buddha enjoys happiness in this way, possessing supernatural powers and freedom. This supernatural power and freedom, briefly speaking, has five aspects: Preaching the Dharma and being visible, various activities without rest, And resting and disappearing, manifesting unreal forms. This is a brief summary, there are five kinds of freedom. Like the Mani jewel, relying on various things.

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色 　異本生諸相　　一切皆不實 　如來亦如是　　方便力示現 　從兜率陀退　　次第入胎生 　習學諸伎藝　　嬰兒入王宮 　厭離諸欲相　　出家行苦行 　推問諸外道　　往詣于道場 　降伏諸魔眾　　成大妙覺尊 　轉無上法輪　　入無餘涅槃 　于不清凈國　　現如是等事 　世間無休息　　宣說無常苦 　無我寂靜名　　方便智慧力 　令彼諸眾生　　厭離三界苦 　后入于涅槃　　以入寂靜道 　諸聲聞人等　　有是虛妄相 　言我得涅槃　　法華等諸經 　皆說如實法　　般若方便攝 　回先虛妄心　　令淳熟上乘 　授妙菩提記　　微細大勢力 　令愚癡眾生　　過險難惡道 　深快及以大　　次第說應知 　初法身如來　　第二色身佛 　譬如虛空中　　有一切色身 　于初佛身中　　最後身亦爾

自此以下。即依如是三種佛身。為樂眾生利益眾生。略說二偈。

世尊體常住　　以修無量因 　眾生界不盡　　慈悲心如意 　智成就相應　　法中得自在 　降伏諸魔怨　　體寂靜故常

此二行偈以六行偈略釋應知。偈言。

棄捨身命財　　攝取諸佛法 　為利益眾生　　究竟滿本願 　得清凈佛身　　起大慈悲心 　修行四如意　　依彼力住世 　以成就妙智　　離有

【現代漢語翻譯】 現代漢語譯本 色（Rūpa，物質）： 　　各種不同的形態顯現，一切都不是真實的。 　　如來（Tathāgata，佛陀）也是這樣，以方便之力示現。 　　從兜率陀天（Tuṣita，欲界天之一）退下，次第進入母胎出生。 　　學習各種技藝，以嬰兒之身進入王宮。 　　厭離各種慾望的表象，出家修行苦行。 　　推究詢問各種外道，前往菩提道場。 　　降伏各種魔眾，成就大妙覺尊（無上正等正覺）。 　　轉動無上的法輪，進入無餘涅槃（nirvāṇa，寂滅）。 　　在不清凈的國土中，示現如此等等的事情。 　　在世間沒有停歇，宣說無常和苦。 　　宣說無我寂靜的真理，憑藉方便智慧之力。 　　令那些眾生，厭離三界（欲界、色界、無色界）的痛苦。 　　最終進入涅槃，通過進入寂靜之道。 　　那些聲聞（Śrāvaka，聽聞佛法而修行的弟子）等人，有這種虛妄的表象。 　　說『我』得到了涅槃，《法華經》等各種經典。 　　都宣說如實的佛法，以般若（Prajñā，智慧）方便來攝受。 　　迴轉先前虛妄的心，使之純熟于上乘佛法。 　　授予微妙的菩提（bodhi，覺悟）之記，具有微細而強大的勢力。 　　令愚癡的眾生，度過危險艱難的惡道。 　　深奧、快速以及廣大，應該次第瞭解。 　　最初是法身如來（Dharmakāya-Tathāgata，真理之身），第二是色身佛（Rūpakāya-Buddha，化身）。 　　譬如虛空中，有一切色身。 　　在最初的佛身中，最後的色身也是如此。

自此以下，就依靠這三種佛身，爲了使眾生快樂、利益眾生，簡略地說兩句偈語。

世尊的本體是常住的，通過修習無量的因。 　　眾生的世界沒有窮盡，慈悲心如如意寶珠。 　　與智慧成就相應，在佛法中得到自在。 　　降伏各種魔怨，本體寂靜所以常住。

這兩行偈語用六行偈語來簡略解釋，應該知道。偈語說：

捨棄身命和財物，攝取諸佛的佛法。 　　爲了利益眾生，最終圓滿根本的誓願。 　　得到清凈的佛身，生起廣大的慈悲心。 　　修行四如意足（四種禪定），依靠它們的力量安住於世。 　　因為成就了妙智，遠離有（存在）。

【English Translation】 English version Rūpa (Form): 　　Various different forms appear, but none are real. 　　The Tathāgata (Buddha) is also like this, manifesting through the power of skillful means. 　　Retreating from the Tuṣita Heaven (one of the heavens in the desire realm), entering the womb in sequence to be born. 　　Learning various skills and arts, entering the royal palace as an infant. 　　Becoming weary of the appearances of various desires, leaving home to practice asceticism. 　　Investigating and questioning various non-Buddhist paths, going to the Bodhi tree. 　　Subduing various hosts of demons, attaining the Great Perfect Enlightenment (Anuttarā-samyak-saṃbodhi). 　　Turning the unsurpassed Dharma wheel, entering Nirvāṇa (extinction) without remainder. 　　In impure lands, manifesting such things. 　　Without rest in the world, proclaiming impermanence and suffering. 　　Proclaiming the truth of no-self and tranquility, through the power of skillful means and wisdom. 　　Causing those sentient beings to become weary of the suffering of the three realms (desire realm, form realm, formless realm). 　　Ultimately entering Nirvāṇa, through entering the path of tranquility. 　　Those Śrāvakas (disciples who hear and practice the Dharma), and others, have this false appearance. 　　Saying 'I' have attained Nirvāṇa, the Lotus Sutra and other sutras. 　　All proclaim the true Dharma, embracing with Prajñā (wisdom) and skillful means. 　　Turning back the previous false mind, causing it to mature in the supreme vehicle. 　　Bestowing the subtle prediction of Bodhi (enlightenment), possessing subtle and great power. 　　Causing foolish sentient beings to cross over dangerous and difficult evil paths. 　　Profound, quick, and vast, should be understood in sequence. 　　First is the Dharmakāya-Tathāgata (Truth Body Buddha), second is the Rūpakāya-Buddha (Form Body Buddha). 　　It is like in empty space, there are all forms. 　　In the first Buddha body, the last body is also like that.

From here on, relying on these three Buddha bodies, for the sake of making sentient beings happy and benefiting them, briefly speaking two verses.

The World Honored One's essence is permanent, through cultivating immeasurable causes. 　　The realm of sentient beings is inexhaustible, the compassionate heart is like a wish-fulfilling jewel. 　　Corresponding with the accomplishment of wisdom, attaining freedom in the Dharma. 　　Subduing various demonic enemies, the essence is tranquil, therefore permanent.

These two lines of verse should be understood with a brief explanation using six lines of verse. The verse says:

Abandoning body, life, and wealth, embracing the Buddhas' Dharma. 　　For the sake of benefiting sentient beings, ultimately fulfilling the fundamental vow. 　　Attaining the pure Buddha body, arousing great compassion. 　　Practicing the four foundations of supernatural power (four concentrations), relying on their power to abide in the world. 　　Because of accomplishing wonderful wisdom, being apart from existence.

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涅槃心 　常得心三昧　　成就樂相應 　常在於世間　　不為世法染 　得凈甘露處　　故離一切魔 　諸佛本不生　　本來寂靜故 　以常可歸依　　故言歸依我 　初七種譬喻　　如來色身常 　后三種譬喻　　善逝法身常

此偈明何義。諸佛如來依法身轉得無上身。不可思議應知。依不可思議故。說二偈。

非言語所說　　第一義諦攝 　離諸覺觀地　　無譬喻可說 　最上勝妙法　　不取有涅槃 　非三乘所知　　唯是佛境界

此二行偈以五行偈略釋應知。偈言。

不可得思議　　以離言語相 　離言語相者　　以第一義攝 　第一義攝者　　非思量境界 　非思量境者　　以無譬喻知 　無譬喻知者　　以最勝無上 　最勝無上者　　不取有涅槃 　不取是二者　　不取功德過 　前五種譬喻　　微細不思議 　如來法身常　　第六譬喻者 　以得自在故　　如來色身常

究竟一乘寶性論如來功德品第九

論曰。已說無垢真如法身。次說依彼無垢真如法身一切功德。如摩尼寶不離光明形色諸相。如來法身無量無邊自性清凈無垢功德。亦復如是。以是義故依佛功德。次說二偈。

自利亦利他　　第一義諦身 　依彼真諦身　　有此世諦體 　果遠離淳熟　　此中具足

【現代漢語翻譯】 現代漢語譯本 涅槃心 常得心三昧（Samadhi，一種精神集中狀態） 成就樂相應 常在於世間 不為世法染 得凈甘露處 故離一切魔 諸佛本不生 本來寂靜故 以常可歸依 故言歸依我 初七種譬喻 如來色身常 后三種譬喻 善逝法身常

此偈明何義。諸佛如來依法身轉得無上身。不可思議應知。依不可思議故。說二偈。

非言語所說 第一義諦（Paramārtha-satya，最高的真理）攝 離諸覺觀地 無譬喻可說 最上勝妙法 不取有涅槃（Nirvana，佛教中的解脫狀態） 非三乘所知 唯是佛境界

此二行偈以五行偈略釋應知。偈言。

不可得思議 以離言語相 離言語相者 以第一義攝 第一義攝者 非思量境界 非思量境者 以無譬喻知 無譬喻知者 以最勝無上 最勝無上者 不取有涅槃 不取是二者 不取功德過 前五種譬喻 微細不思議 如來法身常 第六譬喻者 以得自在故 如來色身常

究竟一乘寶性論如來功德品第九

論曰。已說無垢真如法身。次說依彼無垢真如法身一切功德。如摩尼寶不離光明形色諸相。如來法身無量無邊自性清凈無垢功德。亦復如是。以是義故依佛功德。次說二偈。

自利亦利他 第一義諦身 依彼真諦身 有此世諦體 果遠離淳熟 此中具足

【English Translation】 English version Nirvana Heart Always attain the Samadhi (a state of mental concentration) of the mind, achieving joy and harmony. Constantly abide in the world, unpolluted by worldly dharmas. Attain the place of pure nectar, thus being free from all demons. All Buddhas are fundamentally unborn, inherently tranquil. Because they are constant and reliable, it is said to take refuge in me. The first seven metaphors illustrate the permanence of the Tathagata's (如來，Buddha) Rupakaya (色身，form body). The latter three metaphors illustrate the permanence of the Sugata's (善逝，Buddha) Dharmakaya (法身，dharma body).

What is the meaning of this verse? All Buddhas and Tathagatas, relying on the Dharmakaya, attain the unsurpassed body. This should be understood as inconceivable. Because of this inconceivability, two verses are spoken.

Not expressible by language, encompassed by the Paramārtha-satya (第一義諦，ultimate truth). Beyond the realm of perception and observation, with no metaphors to describe it. The supreme and wondrous Dharma does not grasp at conditioned Nirvana (涅槃，liberation). Not knowable by the Three Vehicles, it is solely the realm of the Buddha.

These two lines of verse should be understood as briefly explained by five lines of verse. The verse says:

Inconceivable, because it is apart from the characteristic of language. Being apart from the characteristic of language, it is encompassed by the ultimate truth. Being encompassed by the ultimate truth, it is not an object of thought. Not being an object of thought, it is known through the absence of metaphors. Being known through the absence of metaphors, it is supremely excellent and unsurpassed. Being supremely excellent and unsurpassed, it does not grasp at conditioned Nirvana. Not grasping at these two, it does not grasp at merit or fault. The first five metaphors are subtle and inconceivable. The Tathagata's Dharmakaya is permanent. The sixth metaphor, is because of attaining self-mastery, the Tathagata's Rupakaya is permanent.

The Ninth Chapter, 'Tathagata's Merits,' of the Ultimate One Vehicle Ratnagotravibhāga (寶性論，Treatise on the Jewel Nature).

Treatise says: Having spoken of the flawless Dharmakaya of Suchness, next, all the merits that rely on that flawless Dharmakaya of Suchness will be discussed. Just as a Mani jewel is inseparable from the various aspects of light, form, and color, so too are the immeasurable, boundless, self-naturedly pure, flawless merits of the Tathagata's Dharmakaya. For this reason, relying on the Buddha's merits, two verses are spoken next.

Benefiting oneself and benefiting others, the body of ultimate truth. Relying on that body of truth, there is this body of conventional truth. The fruit is far from being raw; it is fully ripened within.

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有 　六十四種法　　諸功德差別

此偈示現何義。偈言。

于自身成就　　住持諸佛法 　故攝第一身　　為他身住持 　諸如來世尊　　故有世諦體 　佛無量功德　　初身攝應知 　十力四無畏　　大丈夫相等 　彼受樂報體　　第二佛身攝

此偈明何義。明十力等六十四種佛身功德。此云何知。依彼義故。略說二偈。

佛力金剛杵　　破無智者障 　如來無所畏　　處眾如師子 　如來不共法　　清凈如虛空 　如彼水中月　　眾生二種見

自此已下功德品中余殘論偈。依此二偈次第示現彼十力等六十四種如來功德。如陀羅尼自在王經廣說應知。初依十力故。說二偈。

處非處果報　　業及於諸根 　性信至處道　　離垢諸禪定 　憶念過去世　　天眼寂靜智 　如是等諸句　　說十種力名

又依四無畏故。說三偈。

如實覺諸法　　遮諸閡道障 　說道得無漏　　是四種無畏 　于所知境界　　畢竟知自他 　自知教他知　　此非遮障道 　能證勝妙果　　自得令他得 　說自他利諦　　是諸處無畏

又依十八不共佛法故說八偈。

佛無過無諍　　無妄念等失 　無不定散心　　無種種諸想 　無作意護心　　欲精進不退 　念慧及解脫　　知見等不

【現代漢語翻譯】 現代漢語譯本 有六十四種法，是各種功德的差別。

這首偈頌顯示了什麼意義？偈頌說：

『于自身成就，住持諸佛法，故攝第一身，為他身住持，諸如來世尊，故有世諦體，佛無量功德，初身攝應知，十力四無畏，大丈夫相等，彼受樂報體，第二佛身攝。』

這首偈頌闡明了什麼意義？闡明了十力等六十四種佛身功德。這是如何得知的？依據那些意義而知。簡略地說兩首偈頌：

『佛力金剛杵，破無智者障，如來無所畏，處眾如師子，如來不共法，清凈如虛空，如彼水中月，眾生二種見。』

從這裡開始，功德品中剩餘的論偈，依據這兩首偈頌，依次顯示那十力等六十四種如來功德。正如《陀羅尼自在王經》（Dharani-自在-王-jing）中廣泛闡述的那樣，應該瞭解。首先，依據十力，說了兩首偈頌：

『處非處果報，業及於諸根，性信至處道，離垢諸禪定，憶念過去世，天眼寂靜智，如是等諸句，說十種力名。』

又依據四無畏，說了三首偈頌：

『如實覺諸法，遮諸閡道障，說道得無漏，是四種無畏，于所知境界，畢竟知自他，自知教他知，此非遮障道，能證勝妙果，自得令他得，說自他利諦，是諸處無畏。』

又依據十八不共佛法，說了八首偈頌：

『佛無過無諍，無妄念等失，無不定散心，無種種諸想，無作意護心，欲精進不退，念慧及解脫，知見等不』

【English Translation】 English version There are sixty-four kinds of Dharmas, which are the distinctions of various merits.

What meaning does this verse reveal? The verse says:

'Having accomplished in oneself, upholding all the Buddhadharmas, therefore embracing the first body, to uphold other bodies, all Tathāgata (如來) World-Honored Ones, therefore have the nature of mundane truth, the immeasurable merits of the Buddha (佛), it should be known are embraced by the first body, the Ten Powers (十力), the Four Fearlessnesses (四無畏), the characteristics of a great man, etc., that body which receives the bliss of reward, is embraced by the second Buddha body.'

What meaning does this verse clarify? It clarifies the sixty-four kinds of merits of the Buddha's body, such as the Ten Powers. How is this known? It is known based on those meanings. Briefly speaking, two verses:

'The Buddha's power is a vajra (金剛杵), shattering the obstacles of the ignorant, the Tathāgata (如來) is fearless, dwelling in the assembly like a lion, the unique Dharmas of the Tathāgata (如來), are pure like the void, like the moon in the water, beings have two kinds of views.'

From here onwards, the remaining verses in the chapter on merits, based on these two verses, sequentially reveal those sixty-four kinds of Tathāgata's (如來) merits, such as the Ten Powers. As extensively explained in the Dharanisvararaja Sutra (陀羅尼自在王經), it should be known. First, based on the Ten Powers, two verses are spoken:

'Right and wrong consequences, karma (業) and the faculties, nature, faith, the path to attainment, undefiled dhyana (禪定), recollection of past lives, the divine eye, and the wisdom of tranquility, such phrases, speak the names of the Ten Powers.'

Furthermore, based on the Four Fearlessnesses (四無畏), three verses are spoken:

'Truly realizing all Dharmas, obstructing all obstacles to the path, speaking of the path to attain non-outflow, these are the Four Fearlessnesses (四無畏), regarding the realm of the knowable, ultimately knowing oneself and others, knowing oneself and teaching others to know, this is not obstructing the path, able to realize supreme and wonderful fruits, attaining oneself and enabling others to attain, speaking the truth of benefiting oneself and others, these are the fearlessnesses in all places.'

Furthermore, based on the Eighteen Unique Dharmas of the Buddha (佛), eight verses are spoken:

'The Buddha (佛) has no faults, no disputes, no lapses in mindfulness, no instability or distraction, no various thoughts, no intentional guarding of the mind, desire and diligence do not regress, mindfulness, wisdom, and liberation, knowledge and vision, etc., do not'

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退 　諸業智為本　　知三世無障 　佛十八功德　　及余不說者 　佛身口無失　　若他來破壞 　內心無動相　　非作心舍心 　世尊欲精進　　念凈智解脫 　知見常不失　　示現可知境 　一切諸業等　　智為本展轉 　三世無障閡　　廣大智行常 　是名如來體　　大智慧相應 　覺彼大菩提　　最上勝妙法 　為一切眾生　　轉于大法輪 　無畏勝妙法　　令彼得解脫

又依三十二大人相故。說十一偈。

足下相平滿　　具足千輻輪 　跟𦟛趺上隆　　伊尼鹿王𨄔 　手足悉柔軟　　諸指皆纖長 　鵝王網縵指　　臂肘上下𦟛 　兩肩前後平　　左右俱圓滿 　立能手過膝　　馬王陰藏相 　身𦟛相洪雅　　如尼拘樹王 　體相七處滿　　上半如師子 　威德勢堅固　　猶如那羅延 　身色新凈妙　　柔軟金色皮 　凈軟細平密　　一孔一毛生 　毛柔軟上靡　　微細輪右旋 　身凈光圓匝　　頂上相高顯 　項如孔雀王　　頤方若師子 　發凈金精色　　喻如因陀羅 　額上白毫相　　通面凈光明 　口含四十齒　　二牙白逾雪 　深密內外明　　上下齒平齊 　迦陵頻伽聲　　妙音深遠聲 　所食至喉現　　得味中上味 　細薄廣長舌　　二目淳紺色 　瞬眼若牛王　　功德如蓮華 　如

【現代漢語翻譯】 現代漢語譯本 退 諸業以智慧為根本，了知過去、現在、未來三世沒有障礙。 佛的十八種功德，以及其他未說到的功德。 佛的身、口沒有過失，如果他人來破壞，內心也不會動搖，不做作，不捨棄。 世尊想要精進，心念清凈、智慧、解脫。 知見常不迷失，示現可知曉的境界。 一切諸業等，以智慧為根本而發展，過去、現在、未來三世沒有阻礙，廣大智慧恒常執行。 這就是如來的法身，與大智慧相應。 覺悟那偉大的菩提（覺悟），最上殊勝微妙的佛法。 爲了一切眾生，轉動那大法輪。 無畏殊勝微妙的佛法，令他們得到解脫。

又依據三十二大丈夫相的緣故，宣說十一首偈頌。

足底平滿，具足千輻輪相。 腳跟、腳踝、腳背都隆起，如同伊尼鹿王（一種鹿）的腳踝。 手足都柔軟，手指都纖細修長。 如同鵝王般有蹼縵相連的手指，手臂、手肘、上下腳踝。 兩肩前後平正，左右都圓滿。 站立時手能超過膝蓋，具有馬王（馬王陰藏相）。 身體端正洪大，如同尼拘樹王（榕樹）。 身體的七處都豐滿，上半身如同獅子。 威德勢力堅固，猶如那羅延（印度教神祇）。 身色清新凈妙，有柔軟的金色面板。 面板乾淨、柔軟、細緻、平整、緊密，一個毛孔只生一根毛。 毛髮柔軟向上，細微的毛髮都向右旋轉。 身體清凈，光芒圓滿環繞，頭頂上的肉髻高顯。 脖子如同孔雀王（孔雀）的脖子，下巴方正如同獅子。 頭髮清凈，如同金精的顏色，譬如因陀羅（帝釋天）的寶物。 額頭上的白毫相，通體面部清凈光明。 口中含有四十顆牙齒，兩顆牙齒潔白勝過雪。 牙齒深密，內外明亮，上下牙齒平整。 發出迦陵頻伽（妙音鳥）的聲音，美妙的聲音深遠。 所食用的食物到達喉嚨時就能感受到，得到上等美味。 舌頭細薄廣長，兩眼純凈紺青色。 眨眼如同牛王（牛），功德如同蓮花。

【English Translation】 English version Retreat All actions are rooted in wisdom, knowing that the three times (past, present, future) are without obstruction. The eighteen qualities of the Buddha, and other qualities not mentioned. The Buddha's body and speech are without fault; if others come to harm, the mind remains unmoved, without contrivance, without abandonment. The World Honored One desires diligence, mindful of purity, wisdom, and liberation. Knowledge and vision are never lost, revealing knowable realms. All actions and the like, with wisdom as the root, develop in turn; the three times are without hindrance, vast wisdom constantly acting. This is called the Tathagata's (如來) body, corresponding to great wisdom. Awakening to that great Bodhi (菩提, enlightenment), the supreme and wonderful Dharma (佛法, law). For the sake of all beings, turning the great Dharma wheel. The fearless, supreme, and wonderful Dharma, enabling them to attain liberation.

Furthermore, based on the thirty-two marks of a great man, eleven verses are spoken.

The soles of the feet are level and full, possessing the thousand-spoked wheel mark. The heels, ankles, and insteps are raised, like the ankles of the King of the Inī deer (伊尼鹿王, a type of deer). The hands and feet are all soft, the fingers are all slender and long. Fingers connected by webs like the King of Geese (鵝王), arms, elbows, upper and lower ankles. The two shoulders are level front and back, both round and full. Standing, the hands can reach past the knees, possessing the mark of the King of Horses (馬王陰藏相, hidden genitals). The body is upright and grand, like the King of Banyan Trees (尼拘樹王, banyan tree). The seven places of the body are full, the upper body is like a lion. The majestic power is firm and strong, like Narayana (那羅延, a Hindu deity). The body color is fresh, pure, and wonderful, with soft, golden skin. The skin is clean, soft, fine, smooth, and dense, with one hair growing from each pore. The hairs are soft and upward-growing, the fine hairs all spiral to the right. The body is pure, the light is round and encircling, the protuberance on the crown of the head is high and prominent. The neck is like the neck of the King of Peacocks (孔雀), the chin is square like a lion. The hair is pure, like the color of gold essence, like the jewel of Indra (因陀羅, the lord of gods). The white hair mark on the forehead, the entire face is pure and bright. The mouth contains forty teeth, the two teeth are whiter than snow. The teeth are dense, bright inside and out, the upper and lower teeth are level. Emitting the sound of the Kalaviṅka bird (迦陵頻伽, a mythical bird with a beautiful voice), the wonderful sound is deep and far-reaching. The food eaten can be felt reaching the throat, obtaining the best flavors. The tongue is thin, broad, and long, the two eyes are pure dark blue. Blinking like the King of Cows (牛), the merits are like a lotus flower.

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是說人尊　　妙相三十二 　一一不雜亂　　普身不可嫌

此佛十力四無所畏十八不共法。三十二大人相。略集一處。是名六十四種功德應知。偈言。

六十四功德　　修因及果報 　一一各差別　　寶經次第說

此偈明何義。向說諸佛如來六十四種功德因果差別。依此次第寶女經中廣說應知。又復依此四處。次第有四種喻。謂金剛杵及師子王。虛空譬喻水中月等。有九行偈。依彼九偈。略說偈言。

衝過無慈心　　不共他無心 　故說杵師子　　空水中月喻

又依十力金剛杵喻故。說二偈。

處非處果性　　眾生諸信根 　種種道修地　　過宿命差別 　天眼漏盡等　　佛力金剛杵 　能刺碎散斫　　癡鎧山墻樹

此偈示現何義。略說偈言。

諸如來六力　　次第三及一 　所知境界中　　離三昧諸障 　及離余垢障　　譬如破散截 　鎧墻及樹等　　亦重亦堅固 　亦不可破壞　　如來十種力 　猶如彼金剛　　故說金剛杵

又依四無畏師子王喻故。說二偈。

譬如師子王　　諸獸中自在 　常處於山林　　不怖畏諸獸 　佛人王亦爾　　處於諸群眾 　不畏及善住　　堅固奮迅等

此偈示現何義。略說偈言。

知病苦知因　　遠離彼苦因 　說

【現代漢語翻譯】 現代漢語譯本： 世人所尊敬的佛陀，具有微妙的三十二種大丈夫相（Samskrita lakṣaṇa）， 每一種相好都清晰分明，不會混淆，整體身相完美，令人心生歡喜。

佛陀具有十力（daśa bala）、四無所畏（catu vaiśāradya）和十八不共法（aṣṭādaśa āveṇika dharma），以及三十二大丈夫相。簡略地將這些功德彙集在一起，總稱為六十四種功德，應當知曉。偈頌說：

六十四種功德，是修行之因以及所獲得的果報， 每一種功德都有其差別，在《寶女經》中依次詳細說明。

這個偈頌說明了什麼意義？前面所說的諸佛如來的六十四種功德的因果差別，依據《寶女經》中的次第廣泛說明，應當知曉。又依據這四種功德，依次有四種比喻，即金剛杵（vajra）、師子王（siṃharāja）、虛空和水中月等。有九行偈頌，依據這九個偈頌，簡略地說偈頌：

衝撞過去沒有慈悲心，不與他人共有也沒有慈悲心， 所以說金剛杵、師子王、虛空和水中月這些比喻。

又依據十力，用金剛杵作比喻，所以說了兩個偈頌：

了知是處非處（sthānāsthāna-jñāna-bala），業的果報的性質（karma-vipāka-jñāna-bala），眾生的各種信根（nānādhimukti-jñāna-bala）， 種種道（nānādhātu-jñāna-bala）與修地（sarvatragāminī-pratipad-jñāna-bala），過去宿命的差別（pūrvanivāsānusmṛti-jñāna-bala）， 天眼（cyutyupapāda-jñāna-bala）和漏盡等（āsravakṣaya-jñāna-bala），佛陀的這些力量猶如金剛杵， 能夠刺穿、擊碎、砍斷愚癡的鎧甲、山墻和樹木。

這個偈頌揭示了什麼意義？簡略地說偈頌：

諸如來的六種力，依次是第三種以及第一種， 在所知的境界中，遠離三昧的各種障礙， 以及遠離其餘的垢染障礙，譬如破開、擊散、截斷， 鎧甲、墻壁以及樹木等，既厚重又堅固， 也是不可破壞的，如來的十種力， 猶如那金剛杵，所以說金剛杵。

又依據四無畏，用師子王作比喻，所以說了兩個偈頌：

譬如師子王，在各種野獸中自在無畏， 常處於山林中，不怖畏任何野獸。 佛陀人中之王也是這樣，處於各種人群中， 不畏懼並且安住于堅固、奮迅等功德。

這個偈頌揭示了什麼意義？簡略地說偈頌：

知曉病苦，知曉病因，遠離那些痛苦之因， 說

【English Translation】 English version: The World Honored One, possesses the wonderful thirty-two major marks (Samskrita lakṣaṇa), Each mark is distinct and not mixed up, the entire body is perfect and pleasing to the eye.

The Buddha possesses the ten powers (daśa bala), four fearlessnesses (catu vaiśāradya), and eighteen unique qualities (aṣṭādaśa āveṇika dharma), as well as the thirty-two major marks. Briefly gathering these merits together, they are collectively called the sixty-four kinds of merits, which should be known. The verse says:

The sixty-four merits are the causes of practice and the resulting rewards, Each merit has its own difference, which is explained in detail in the 'Ratna Srī Sūtra' in order.

What meaning does this verse illustrate? The causal differences of the sixty-four kinds of merits of the Buddhas and Tathagatas mentioned earlier are widely explained according to the order in the 'Ratna Srī Sūtra', which should be known. Furthermore, based on these four merits, there are four metaphors in order, namely the vajra, the lion king (siṃharāja), the empty space, and the moon in the water. There are nine lines of verses, and based on these nine verses, the verse is briefly said:

Rushing past without compassion, not sharing with others without compassion, Therefore, the metaphors of vajra, lion king, empty space, and the moon in the water are used.

Furthermore, based on the ten powers, using the vajra as a metaphor, two verses are spoken:

Knowing what is possible and impossible (sthānāsthāna-jñāna-bala), the nature of the results of karma (karma-vipāka-jñāna-bala), the various faculties of faith of sentient beings (nānādhimukti-jñāna-bala), The various paths (nānādhātu-jñāna-bala) and the grounds of practice (sarvatragāminī-pratipad-jñāna-bala), the differences in past lives (pūrvanivāsānusmṛti-jñāna-bala), The divine eye (cyutyupapāda-jñāna-bala) and the exhaustion of outflows (āsravakṣaya-jñāna-bala), these powers of the Buddha are like a vajra, Able to pierce, shatter, and cut through the armor, walls, and trees of ignorance.

What meaning does this verse reveal? Briefly say the verse:

The six powers of the Tathagatas, in order, are the third and the first, In the realm of what is known, away from the various obstacles of samadhi, And away from the remaining defilement obstacles, like breaking open, scattering, cutting off, Armor, walls, and trees, etc., which are both thick and strong, And also indestructible, the ten powers of the Tathagata, Are like that vajra, therefore the vajra is spoken of.

Furthermore, based on the four fearlessnesses, using the lion king as a metaphor, two verses are spoken:

For example, the lion king, is free and fearless among all beasts, Always dwells in the mountains and forests, and is not afraid of any beasts. The Buddha, the king among humans, is also like this, dwelling among various crowds, Not fearing and abiding in steadfastness, vigor, and other merits.

What meaning does this verse reveal? Briefly say the verse:

Knowing the suffering of illness, knowing the cause of illness, staying away from those causes of suffering, Say

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聖道妙藥　　為離病證滅 　遠離諸怖畏　　善住奮迅城 　佛王在大眾　　無畏如師子 　以知一切法　　是故能善住 　一切處不畏　　離愚癡凡夫 　二乘及清凈　　以見我無等 　於一切法中　　心常定堅固 　何故名奮迅　　過無明住地 　自在無閡處　　是故名奮迅

又依十八不共法虛空譬喻故。說三偈。

地水火風等　　彼法空中無 　諸色中亦無　　虛空無閡法 　諸佛無障礙　　猶如虛空相 　如來在世間　　如地水火風 　而諸佛如來　　所有諸功德 　乃至無一法　　共余世間有

此偈示現何義。略說偈言。

聲聞及空行　　智者及自在 　上上微細法　　故示現五大 　諸眾生受用　　如地水火風 　離世離出世　　故說虛空大 　三十二功德　　依止法身有 　如世間燈炷　　明暖及色相 　相應無差別　　諸如來法身 　一切諸功德　　無差別亦爾

又依三十二大丈夫相水中月喻故。說二偈。

秋空無雲曀　　月在天及水 　一切世間人　　皆見月勢力 　清凈佛輪中　　具功德勢力 　佛子見如來　　功德身亦爾

此偈示現何義。略說偈言。

三十二功德　　見者生歡喜 　依法報化身　　三種佛而有 　法身凈無垢　　遠離於世間 　在

【現代漢語翻譯】 現代漢語譯本 聖道妙藥，爲了脫離疾病痛苦而設，滅除一切怖畏，安穩地住在奮迅城（Vexana City）。 佛陀（Buddha）如獅子般無畏地處在大眾之中，因為通曉一切法，所以能夠安穩自在。 在任何地方都不畏懼，遠離愚癡的凡夫俗子，以及二乘（聲聞和緣覺）的修行者，因為證悟到『我』是無與倫比的。 對於一切法，內心常保堅定不移。為何稱為奮迅？因為超越了無明的住地。 在自在無礙之處，所以稱為奮迅。

又依據十八不共法，以虛空為譬喻，說了三首偈頌： 地、水、火、風等元素，在虛空中不存在，在諸色法中也不存在，虛空是無阻礙的法。 諸佛沒有障礙，猶如虛空之相。如來在世間，猶如地、水、火、風。 而諸佛如來，所有的一切功德，乃至沒有一樣是與世間眾生共有的。

這首偈頌揭示了什麼意義？簡略地說，偈頌如下： 聲聞、空行、智者和自在者，以及更上層、更微細的法，所以示現五大（地、水、火、風、空）。 諸眾生受用五大，猶如地、水、火、風。遠離世間和出世間，所以說虛空為大。 三十二種功德，依止於法身而有，猶如世間的燈炷，具有光明、溫暖和色相。 相應而無差別，諸如來的法身，一切功德，也是這樣沒有差別。

又依據三十二大丈夫相，以水中月為譬喻，說了兩首偈頌： 秋天的天空沒有云翳，月亮同時顯現在天空和水中，一切世間的人，都能看到月亮的勢力。 在清凈的佛輪中，具足功德和勢力，佛子們見到如來，功德之身也是如此。

這首偈頌揭示了什麼意義？簡略地說，偈頌如下： 三十二種功德，見到的人都會心生歡喜，依法身、報身、化身，三種佛而有。 法身清凈無垢，遠離世間，存在於...

【English Translation】 English version The holy path is a wonderful medicine, intended to be free from the suffering of disease, extinguishing all fears, and dwelling peacefully in Vexana City. The Buddha (Buddha), fearless as a lion, is in the midst of the assembly, because he knows all dharmas, he can be at ease. Not fearing anywhere, away from foolish ordinary people, as well as practitioners of the Two Vehicles (Śrāvakas and Pratyekabuddhas), because they realize that 'I' is unparalleled. For all dharmas, the mind is always firm and unwavering. Why is it called Vexana? Because it transcends the abode of ignorance. In the place of freedom and unobstructedness, it is called Vexana.

Furthermore, based on the eighteen unshared dharmas, using space as a metaphor, three verses are spoken: Elements such as earth, water, fire, and wind do not exist in space, nor do they exist in all material forms; space is an unobstructed dharma. All Buddhas are without obstacles, like the aspect of space. The Tathagata is in the world, like earth, water, fire, and wind. And all the merits of the Buddhas and Tathagatas, even not one is shared with the beings of the world.

What meaning does this verse reveal? Briefly speaking, the verse is as follows: Śrāvakas, Ḍākinīs, wise men, and free beings, as well as higher and more subtle dharmas, therefore manifest the five great elements (earth, water, fire, wind, and space). All beings enjoy the five great elements, like earth, water, fire, and wind. Being away from the mundane and supramundane, therefore space is said to be great. The thirty-two merits depend on the Dharmakāya, just like the wick of a lamp in the world, having light, warmth, and color. Correspondingly without difference, the Dharmakāya of all Tathagatas, all merits, is also like this without difference.

Furthermore, based on the thirty-two major marks of a great man, using the moon in the water as a metaphor, two verses are spoken: The autumn sky has no clouds, the moon appears in both the sky and the water, and all people in the world can see the power of the moon. In the pure Buddha-wheel, there are merits and powers, and the Buddha's disciples see the Tathagata, and the body of merit is also like this.

What meaning does this verse reveal? Briefly speaking, the verse is as follows: The thirty-two merits, those who see them will rejoice, according to the Dharmakāya, Sambhogakāya, and Nirmāṇakāya, the three bodies of the Buddha. The Dharmakāya is pure and without defilement, away from the world, existing in...

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如來輪中　　眾生見二處 　如清凈水中　　見於月影像 　是三十二相　　依色身得名 　如摩尼寶珠　　不離光色相 　色身亦如是　　不離三十二

究竟一乘寶性論自然不休息佛業品第十

論曰。已說無垢諸佛功德。次說諸佛如來作業。彼諸佛業自然而行常不休息。教化眾生應知。此依略說。有二種法自然而行。以是義故。依諸佛業自然而行。常不休息常作佛事故。說六偈。

于可化眾生　　以教化方便 　起化眾生業　　教化眾生界 　諸佛自在人　　于可化眾生 　常待處待時　　自然作佛事 　遍覺知大乘　　最妙功德聚 　如大海水寶　　如來智亦爾 　菩提廣無邊　　猶如虛空界 　于無量功德　　大智慧日光 　遍照諸眾生　　有佛妙法身 　無垢功德藏　　如我身無異 　煩惱障智障　　雲霧羅網覆 　諸佛慈悲風　　吹令散滅盡

此六行偈義以十四偈略釋應知。偈言。

以何等性智　　何者何處時 　作業無分別　　是故業自然 　以何等根性　　諸眾生可度 　以何等智慧　　能度諸眾生 　又以何者是　　化眾生方便 　眾生以何處　　何時中可化 　進趣及功德　　為果為攝取 　彼障及斷障　　諸緣不分別 　進趣謂十地　　功德因二諦 　果謂大菩提　

【現代漢語翻譯】 現代漢語譯本 如來輪中，眾生見到兩種處所，如同在清凈的水中，見到月亮的影像。這三十二相（Buddha's 32 marks），是依附於色身而得名。如同摩尼寶珠（Mani jewel），不離其光彩和顏色。色身也是如此，不離這三十二相。

《究竟一乘寶性論》自然不休息佛業品第十

論曰：已經說了無垢諸佛的功德，接下來要說諸佛如來的作業。這些佛的作業自然而行，常不休息，教化眾生應當知曉。這裡是依據略說，有兩種法自然而行。因為這個緣故，依據諸佛的作業自然而行，常不休息，常做佛事，所以說了六偈。

對於可以教化的眾生，以教化的方便，發起教化眾生的事業，教化眾生的世界。諸佛這些自在的人，對於可以教化的眾生，常常等待處所，等待時機，自然地做佛事。普遍覺知大乘（Mahayana），最微妙的功德聚集，如同大海水中的寶藏，如來的智慧也是這樣。菩提（Bodhi）廣大無邊，猶如虛空界。在無量的功德中，大智慧的日光，普遍照耀著眾生，有佛的妙法身（Dharmakaya），無垢的功德藏，如同我的身無異。煩惱障（Klesha-avarana）和智障（Jnana-avarana），如同雲霧羅網覆蓋，諸佛慈悲的風，吹拂令其散滅殆盡。

這六行偈的意義，用十四偈略作解釋應當知曉。偈說：

以什麼樣的自性智（Svabhava-jnana），什麼人，在什麼處所，什麼時間，作業沒有分別？因此說業是自然的。以什麼樣的根性，諸眾生可以被度化？以什麼樣的智慧，能夠度化諸眾生？又以什麼才是，化度眾生的方便？眾生在什麼處所，什麼時間中可以被教化？進趣和功德，是爲了什麼果，爲了攝取什麼？那些障礙和斷障，諸緣不分別。進趣是指十地（Ten Bhumis），功德是因二諦（Two Truths），果是指大菩提（Mahabodhi）。

【English Translation】 English version Within the Tathagata's (Thus Come One) wheel, beings perceive two locations, like seeing the moon's reflection in clear water. These thirty-two marks (Buddha's 32 marks) are named based on the physical body. Like a Mani jewel (Mani jewel), it is inseparable from its light and color. The physical body is also like this, inseparable from these thirty-two marks.

The Ultimate Mahayana Ratnagotravibhāga, Chapter Ten on the Buddha Activity of Natural Non-Cessation

Treatise: Having spoken of the immaculate virtues of all Buddhas, next, I will speak of the activities of all Buddhas and Tathagatas (Thus Come Ones). These Buddha activities occur naturally, constantly without rest, to teach and transform sentient beings, it should be known. This is based on a brief explanation; there are two kinds of dharmas that occur naturally. Because of this reason, based on the Buddha's activities occurring naturally, constantly without rest, constantly doing Buddha-deeds, therefore, six verses are spoken.

For those sentient beings who can be transformed, with the skillful means of teaching, initiating the activity of teaching and transforming sentient beings, teaching and transforming the realm of sentient beings. These Buddhas, these self-mastered ones, for those sentient beings who can be transformed, constantly await the place, await the time, naturally doing Buddha-deeds. Universally aware of the Mahayana (Great Vehicle), the most subtle accumulation of merits, like the treasure in the ocean's water, the Tathagata's (Thus Come One) wisdom is also like this. Bodhi (Enlightenment) is vast and boundless, like the realm of empty space. Within the immeasurable merits, the sunlight of great wisdom, universally illuminates all sentient beings, there is the Buddha's wondrous Dharmakaya (Dharma Body), the immaculate treasury of merits, like my body without difference. Klesha-avarana (Afflictive Obstructions) and Jnana-avarana (Cognitive Obstructions), like clouds and nets covering, the wind of the Buddhas' compassion, blows and causes them to scatter and completely vanish.

The meaning of these six lines of verses, should be known by briefly explaining with fourteen verses. The verses say:

With what kind of Svabhava-jnana (Nature Wisdom), what person, in what place, what time, is there no differentiation in activity? Therefore, it is said that activity is natural. With what kind of root nature can sentient beings be liberated? With what kind of wisdom can sentient beings be liberated? And what is it that is the skillful means of transforming sentient beings? In what place, in what time, can sentient beings be taught and transformed? Progress and merit, for what fruit, for what is being gathered? Those obstructions and severed obstructions, all conditions are not differentiated. Progress refers to the Ten Bhumis (Ten Grounds), merit is due to the Two Truths (Two Truths), the fruit refers to Mahabodhi (Great Enlightenment).

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攝菩提眷屬 　彼障謂無邊　　煩惱及習氣 　斷障謂大慈　　及大悲心等 　是名一切時　　常種種因緣 　如是等六處　　次第說應知 　如大海水寶　　空日地云風 　諸地如大海　　智水功德寶 　菩提如空界　　廣無中後邊 　為利益眾生　　二種業如日 　能悉遍照知　　一切眾生界 　皆有如來性　　如地中伏藏 　猶如彼大地　　體安固不動 　為利益眾生　　見彼我無別 　客塵煩惱等　　本自無體性 　一切皆虛妄　　如雲聚不實 　起大慈悲心　　猶如猛風吹 　煩惱智障盡　　如彼云聚散 　化事未究竟　　故常在世間 　從本際以來　　自然不休息

問曰。如向所說諸佛如來不生不滅。若如是者即無為法。無為法者不修行業。云何自然不休息常教化眾生事。答曰。為示現彼諸佛大事斷諸疑惑。是故依彼不可思議無垢清凈諸佛境界。示現大事故。以譬喻說一行偈。

帝釋妙鼓云　　梵天日摩尼 　響及虛空地　　如來身亦爾

依此一行修多羅攝取義。偈九種譬喻。自此以下廣說余殘六十六偈應知。又復依彼廣說偈義。九種譬喻略說彼義。及以次第廣說如來無上利益一切眾生修行究竟。以十九偈解釋應知。偈言。

遠離一切業　　未曾見有果 　為一切疑人　　除諸疑

【現代漢語翻譯】 現代漢語譯本 攝取菩提眷屬 那些障礙被稱為無邊，煩惱以及習氣。 斷除障礙被稱為大慈，以及大悲心等等。 這被稱為一切時，常常以種種因緣。 像這樣等等六處，應當知道是依次解說的。 如同大海水寶，天空、太陽、大地、云、風。 諸地如同大海，智慧之水，功德之寶。 菩提如同空界，廣大沒有中間、後面和邊際。 爲了利益眾生，兩種事業如同太陽。 能夠完全普遍地照知，一切眾生界。 都具有如來性（Tathagatagarbha，如來藏），如同地中的伏藏。 猶如那大地，本體安穩不動。 爲了利益眾生，見到彼和我的沒有差別。 客塵煩惱等等，本來自身沒有體性。 一切都是虛妄的，如同云聚不真實。 生起大慈悲心，猶如猛烈的風吹。 煩惱和智障消盡，如同那些云聚消散。 化度眾生的事情沒有究竟，所以常常在世間。 從本源以來，自然不休息。

問：如果像您所說的諸佛如來不生不滅，如果這樣，那就是無為法（Asamskrta-dharma，無為法）。無為法不修習行業，為什麼說自然不休息，常常教化眾生呢？ 答：爲了示現那些諸佛的大事，斷除各種疑惑。因此依靠那些不可思議、無垢清凈的諸佛境界，示現大事。用譬喻說一行偈。

帝釋（Indra，帝釋天）的妙鼓、云，梵天（Brahma，梵天）、太陽、摩尼（Mani，寶珠）。 響聲到達虛空和大地，如來的身也是這樣。

依靠這一行修多羅（Sutra，經）攝取的意義。偈有九種譬喻。從這以下廣泛解說剩餘的六十六偈應當知道。又依靠那些廣泛解說的偈的意義。九種譬喻簡略解說那些意義。以及依次廣泛解說如來無上利益一切眾生修行究竟。用十九偈解釋應當知道。偈說：

遠離一切業，未曾見過有果。 爲了一切疑惑的人，除去各種疑惑。

【English Translation】 English version Embracing the Bodhi Family Those obstacles are called boundless, afflictions and habitual tendencies. Cutting off obstacles is called great loving-kindness, and great compassion, etc. This is called all the time, often with various causes and conditions. Like these and other six places, it should be known that they are explained in order. Like the great ocean of water and jewels, the sky, the sun, the earth, the clouds, and the wind. The various grounds are like the great ocean, the water of wisdom, and the jewels of merit. Bodhi is like the realm of space, vast without middle, end, or boundary. For the benefit of sentient beings, the two kinds of activities are like the sun. Able to completely and universally illuminate and know all realms of sentient beings. All have the Tathagatagarbha (如來藏, the womb of the Tathagata), like hidden treasures in the earth. Like that great earth, the essence is stable and unmoving. For the benefit of sentient beings, seeing no difference between 'that' and 'me'. Adventitious defilements, afflictions, etc., originally have no inherent nature. Everything is illusory, like unreal cloud formations. Arousing great loving-kindness and compassion, like a fierce wind blowing. Afflictions and intellectual obscurations are exhausted, like those cloud formations scattering. The work of transformation is not yet complete, so it is always in the world. From the very beginning, naturally without rest.

Question: If, as you said, the Buddhas and Tathagatas neither arise nor cease, if that is so, then it is unconditioned dharma (Asamskrta-dharma, 無為法). Unconditioned dharma does not cultivate actions, so why is it said that it naturally does not rest and constantly teaches sentient beings? Answer: In order to demonstrate the great deeds of those Buddhas and cut off various doubts. Therefore, relying on those inconceivable, immaculate, and pure realms of the Buddhas, great deeds are demonstrated. Using a metaphor, a line of verse is spoken.

The wonderful drum of Indra (帝釋, the lord of gods), clouds, Brahma (梵天, the creator god), the sun, and Mani (摩尼, a jewel). The sound reaches the sky and the earth, so is the body of the Tathagata.

Relying on this line of Sutra (修多羅, scripture), the meaning is embraced. The verse has nine kinds of metaphors. From here onwards, the remaining sixty-six verses should be known to be extensively explained. Furthermore, relying on those extensively explained meanings of the verses. The nine kinds of metaphors briefly explain those meanings. And in order, extensively explaining the ultimate practice of the Tathagata's unsurpassed benefit to all sentient beings. It should be known that it is explained with nineteen verses. The verse says:

Far from all actions, never seen to have a result. For all those who doubt, removing all doubts.

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網故 　說九種譬喻　　彼修多羅名 　廣說此諸法　　彼修多羅中 　廣說九種喻　　彼名智境界 　快妙智莊嚴　　有智者速入 　具足佛境界　　說彼天帝釋 　琉璃映象等　　九種諸譬喻 　應知彼要義　　見說及遍至 　以離諸相智　　身口意業密 　大慈悲者得　　離諸功用心 　無分別寂靜　　以智故無垢 　如大毗琉璃　　帝釋等譬喻 　智究竟滿足　　故究竟寂靜 　以有凈智慧　　是故無分別 　為成種種義　　故說釋等喻 　為成彼義者　　說九種見等 　離生離神通　　諸佛現是事 　是名為略說　　種種義譬喻 　先喻解異后　　后喻解異前 　佛體如映象　　如彼琉璃地 　人非不有聲　　如天妙法鼓 　非不作法事　　如彼大雲雨 　非不作利益　　而亦非不生 　種種諸種子　　如梵天不動 　而非不淳熟　　如彼大日輪 　非不破諸闇　　如彼如意寶 　而非不希有　　猶如彼聲響 　非不因緣成　　猶如彼虛空 　非不為一切　　眾生作依止 　猶如彼大地　　而非不住持 　一切種種物　　以依彼大地 　荷負諸世間　　種種諸物故 　依諸佛菩提　　出世間妙法 　成就諸白業　　諸禪四無量 　及以四空定　　諸如來自然 　常住諸世間　　有如是諸業 　一時非前後　

【現代漢語翻譯】 現代漢語譯本 世尊開示了九種譬喻，這些都記載在那部名為《網故》的修多羅（Sutra，經）中。 這部修多羅廣泛地闡述了這些法，其中詳細解釋了九種譬喻，因此它也被稱為『智境界』。 它以快速而精妙的智慧來莊嚴，有智慧的人能夠迅速領悟。 這部經具足了佛的境界，其中講述了天帝釋（Śakra，佛教的護法神）的譬喻。 琉璃、映象等等，這九種譬喻，應當瞭解它們重要的意義，即『見』、『說』和『遍至』。 通過遠離一切相的智慧，身、口、意三業的秘密，大慈大悲的人才能獲得。 遠離一切功用之心，達到無分別的寂靜狀態，因為智慧的緣故而沒有垢染。 就像大毗琉璃（Vaiḍūrya，一種寶石）一樣，天帝釋等的譬喻，智慧究竟圓滿，因此達到究竟的寂靜。 因為具有清凈的智慧，所以沒有分別。爲了成就種種意義，所以宣說了天帝釋等的譬喻。 爲了成就那些意義，宣說了九種『見』等等。遠離生滅，遠離神通，諸佛顯現這些事。 這被稱為對種種意義譬喻的簡略說明。先前的譬喻解釋了後面的，後面的譬喻解釋了先前的。 佛的法身就像映象，又像琉璃地一樣。 佛陀說法，但又像人並非沒有聲音一樣，如同天上的妙法鼓。 佛陀行種種教化之事，但又像並非不作為一樣，如同大云降雨。 佛陀利益眾生，但又像並非生出一樣，如同種種種子。 佛陀如梵天（Brahmā，印度教的創世神）一樣不動搖，但又像並非不成熟一樣，如同大日輪。 佛陀破除一切黑暗，但又像並非不破除一樣，如同如意寶（Cintāmaṇi，能滿足願望的寶珠）。 佛陀的教法非常希有，但又像並非不希有一樣，猶如聲音的迴響。 佛陀的教法依因緣而生，但又像並非因緣所成一樣，猶如虛空。 佛陀為一切眾生作依止，但又像並非不作依止一樣，猶如大地。 大地承載和維繫著一切種種事物，因為依靠大地，荷負著世間種種事物。 依靠諸佛的菩提（Bodhi，覺悟），出世間的妙法，成就種種善業，諸禪定、四無量心（catvāri apramāṇāni，慈、悲、喜、舍），以及四空定（catasra ārūpya-samāpattayaḥ，四種無色界禪定）。 諸如來自然常住在世間，有這樣的種種事業，一時具足而非有先後次序。

【English Translation】 English version The World Honored One spoke of nine kinds of parables, which are recorded in the Sutra named 'Net Cause'. This Sutra extensively elaborates on these Dharmas, and it explains in detail the nine kinds of parables, hence it is also called 'Realm of Wisdom'. It is adorned with swift and exquisite wisdom, and those with wisdom can quickly comprehend it. This Sutra is complete with the realm of the Buddha, and it tells the parable of Śakra (Lord of the Devas, a protector deity in Buddhism). Vaḍūrya, mirrors, and so on, these nine kinds of parables, one should understand their important meanings, namely 'seeing', 'speaking', and 'pervading'. Through the wisdom of being apart from all characteristics, the secrets of body, speech, and mind, those with great compassion can attain. Being apart from all effort of mind, reaching the state of non-discrimination and tranquility, because of wisdom, there is no defilement. Just like great Vaiḍūrya (a type of gemstone), the parables of Śakra and others, wisdom is ultimately complete, therefore reaching ultimate tranquility. Because of having pure wisdom, therefore there is no discrimination. In order to accomplish various meanings, therefore the parables of Śakra and others are spoken. In order to accomplish those meanings, the nine kinds of 'seeing' and so on are spoken. Being apart from birth and death, being apart from supernatural powers, the Buddhas manifest these things. This is called a brief explanation of the parables of various meanings. The previous parable explains the later one, and the later parable explains the previous one. The Dharma body of the Buddha is like a mirror, and also like a Vaḍūrya ground. The Buddha speaks the Dharma, but it is like a person not being without sound, like the wonderful Dharma drum in the heavens. The Buddha performs various acts of teaching, but it is like not being inactive, like great clouds raining. The Buddha benefits sentient beings, but it is like not being born, like various seeds. The Buddha is unmoving like Brahmā (the creator god in Hinduism), but it is like not being unripe, like the great sun wheel. The Buddha breaks through all darkness, but it is like not breaking through, like the Cintāmaṇi (wish-fulfilling jewel). The Buddha's teachings are very rare, but it is like not being rare, like the echo of a sound. The Buddha's teachings arise from conditions, but it is like not being conditioned, like empty space. The Buddha serves as a refuge for all sentient beings, but it is like not serving as a refuge, like the earth. The earth bears and sustains all kinds of things, because relying on the earth, bearing the various things of the world. Relying on the Bodhi (enlightenment) of the Buddhas, the wonderful Dharma beyond the world, accomplishing various good deeds, the various Dhyanas, the four immeasurables (catvāri apramāṇāni, loving-kindness, compassion, joy, equanimity), and the four formless attainments (catasra ārūpya-samāpattayaḥ, the four formless absorptions). The Tathagatas naturally abide in the world, having such various activities, complete at once without any sequence.

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作如是妙業

究竟一乘寶性論挍量信功德品第十一

論曰。向說四種法。自此已下明有慧人于彼法中能生信心。依彼信者所得功德。說十四偈。

佛性佛菩提　　佛法及佛業 　諸出世凈人　　所不能思議 　此諸佛境界　　若有能信者 　得無量功德　　勝一切眾生 　以求佛菩提　　不思議果報 　得無量功德　　故勝諸世間 　若有人能捨　　摩尼珠珍寶 　遍佈十方界　　無量佛國土 　為求佛菩提　　施與諸法王 　是人如是施　　無量恒沙劫 　若復有人聞　　妙境界一句 　聞已復能信　　過施福無量 　若有智慧人　　奉持無上戒 　身口意業凈　　自然常護持 　為求佛菩提　　如是無量劫 　是人所得福　　不可得思議 　若復有人聞　　妙境界一句 　聞已復能信　　過戒福無量 　若人入禪定　　焚三界煩惱 　過天行彼岸　　無菩提方便 　若復有人聞　　妙境界一句 　聞已復能信　　過禪福無量 　無慧人能捨　　唯得富貴報 　修持禁戒者　　得生人天中 　修行斷諸障　　非慧不能除 　慧除煩惱障　　亦能除智障 　聞法為慧因　　是故聞法勝 　何況聞法已　　復能生信心

此十四偈以十一偈略釋應知。偈言。

身及彼所轉　　功德及成義 　

【現代漢語翻譯】 現代漢語譯本 作如此殊勝的善業

《究竟一乘寶性論》校量信功德品第十一

論曰：前面已經說了四種法，從這裡開始說明有智慧的人對於這些法能夠生起信心，依靠這種信心所獲得的功德。以下用十四首偈頌來說明。

佛性（Buddha-dhatu，一切眾生皆具的成佛可能性），佛菩提（Buddha-bodhi，佛的智慧），佛法（Buddha-dharma，佛陀的教法）以及佛業（Buddha-karma，佛陀的行為）， 這些都是超出世間、清凈的人所不能思議的。 這些佛的境界，如果有人能夠相信， 就能得到無量的功德，勝過一切眾生。 因為尋求佛菩提這種不可思議的果報， 所以能得到無量的功德，因此勝過世間一切。 如果有人能夠捨棄摩尼珠（Mani-jewel，如意寶珠）等珍寶， 遍佈十方世界，無量佛國土， 爲了尋求佛菩提，佈施給諸法王（Dharma-raja，佛陀）， 這個人如此佈施，經過無量恒河沙數劫。 如果又有人聽聞這微妙境界的一句， 聽聞之後又能相信，勝過佈施的福德無量。 如果有人有智慧，奉持無上的戒律， 身口意三業清凈，自然常常守護保持。 爲了尋求佛菩提，像這樣經過無量劫， 這個人所得到的福德，不可思議。 如果又有人聽聞這微妙境界的一句， 聽聞之後又能相信，勝過持戒的福德無量。 如果有人進入禪定，焚燒三界的煩惱， 超越天道到達彼岸，卻沒有菩提的方便。 如果又有人聽聞這微妙境界的一句， 聽聞之後又能相信，勝過禪定的福德無量。 沒有智慧的人佈施，只能得到富貴的果報， 修行持守禁戒的人，只能得到生在人天善道的果報。 修行斷除各種障礙，沒有智慧是不能去除的。 智慧能去除煩惱障，也能去除智障。 聽聞佛法是產生智慧的原因，所以聽聞佛法殊勝。 更何況聽聞佛法之後，又能生起信心呢？

這十四首偈頌，用十一首偈頌來簡略解釋，應當知道。偈頌說：

身以及身所轉變的，功德以及成就的意義。

【English Translation】 English version Performing Such Wonderful Deeds

Ratnagotravibhāga Chapter Eleven: The Merit of Faith Compared

Commentary: Having discussed the four dharmas, from here onwards, it explains that wise individuals can generate faith in these dharmas, and the merits obtained by relying on this faith. The following fourteen verses explain this.

Buddha-dhatu (Buddha-nature, the potential for enlightenment in all beings), Buddha-bodhi (Buddha's wisdom), Buddha-dharma (Buddha's teachings), and Buddha-karma (Buddha's actions), These are all inconceivable to worldly, pure individuals. If someone can believe in these realms of the Buddha, They will obtain immeasurable merit, surpassing all beings. Because they seek the inconceivable result of Buddha-bodhi, They obtain immeasurable merit, therefore surpassing all in the world. If someone can give away Mani-jewels (wish-fulfilling jewels) and other treasures, Spreading them throughout the ten directions, in immeasurable Buddha-lands, To seek Buddha-bodhi, giving to all the Dharma-rajas (Buddhas), This person's giving, over immeasurable kalpas like the sands of the Ganges, If someone hears just one phrase of this wonderful realm, And after hearing, can believe, the merit surpasses giving immeasurably. If someone is wise, upholding the supreme precepts, With body, speech, and mind pure, naturally always guarding and maintaining them, To seek Buddha-bodhi, like this for immeasurable kalpas, The merit that person obtains is inconceivable. If someone hears just one phrase of this wonderful realm, And after hearing, can believe, the merit surpasses upholding precepts immeasurably. If someone enters into meditation, burning away the afflictions of the three realms, Transcending the heavens to reach the other shore, but without the means of bodhi, If someone hears just one phrase of this wonderful realm, And after hearing, can believe, the merit surpasses meditation immeasurably. Those without wisdom giving, only obtain the reward of wealth and nobility, Those cultivating and upholding precepts, only obtain the reward of being born in the human or heavenly realms. Cultivating to cut off various obstacles, cannot be removed without wisdom. Wisdom can remove the afflictive obscurations, and also remove the cognitive obscurations. Hearing the Dharma is the cause of wisdom, therefore hearing the Dharma is supreme. How much more so if, after hearing the Dharma, one can generate faith?

These fourteen verses, should be understood with eleven verses to briefly explain. The verses say:

The body and what is transformed by it, merit and the meaning of accomplishment.

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示此四種法　　唯如來境界 　智者信為有　　及信畢竟得 　以信諸功德　　速證無上道 　究竟到彼岸　　如來所住處 　信有彼境界　　彼非可思議 　我等可得彼　　彼功德如是 　唯深信勝智　　欲精進念定 　修智等功德　　無上菩提心 　一切常現前　　以常現前故 　名不退佛子　　彼岸凈功德 　畢竟能成就　　五度是功德 　以不分別三　　畢竟及清凈 　以離對治法　　施唯施功德 　持戒唯持戒　　餘二度修行 　謂忍辱禪定　　精進遍諸處 　慳等所治法　　名為煩惱障 　虛分別三法　　是名為智障 　遠離彼諸障　　更無餘勝因 　唯真妙智慧　　是故般若勝 　彼智慧根本　　所謂聞慧是 　以聞慧生智　　是故聞為勝

又自此已下明向所說義。依何等法說。依何等義說。依何等相說。初依彼法故。說二偈。

我此所說法　　為自心清凈 　依諸如來教　　修多羅相應 　若有智慧人　　聞能信受者 　我此所說法　　亦為攝彼人

自此已下次依彼義故。說二偈。

依燈電摩尼　　日月等諸明 　一切有眼者　　皆能見境界 　依佛法光明　　慧眼者能見 　以法有是利　　故我說此法

自此已下次依彼相故。說二偈。

若一切所說　　有義有法句

【現代漢語翻譯】 現代漢語譯本 宣說了這四種法，唯有如來的境界才能達到。 有智慧的人相信它們存在，並且相信最終能夠獲得。 通過對這些功德的信心，可以迅速證得無上道（Anuttara-samyak-sambodhi，無上正等正覺）。 最終到達彼岸（paramita，波羅蜜），如來（Tathagata）所居住的地方。 相信有那樣的境界，那樣的境界是不可思議的。 我們能夠獲得那樣的境界，那樣的功德就是如此。 唯有深信和殊勝的智慧，以及強烈的意願、精進、正念和禪定。 修習智慧等功德，以及無上菩提心（Anuttara-bodhicitta，無上菩提心）。 一切常常顯現在眼前，因為常常顯現在眼前。 所以被稱為不退轉的佛子，彼岸清凈的功德。 最終能夠成就，五度（Panca-paramita，五波羅蜜）就是這些功德。 因為不分別三種，最終和清凈。 因為遠離對治法，佈施唯有佈施的功德。 持戒唯有持戒的功德，其餘兩種修行。 指的是忍辱和禪定，精進遍及所有地方。 慳吝等所對治的法，被稱為煩惱障（Klesha-avarana，煩惱障）。 虛妄分別三種法，這被稱為智障（Jnana-avarana，智障）。 遠離那些障礙，沒有比這更殊勝的原因。 唯有真實微妙的智慧，所以般若（Prajna，智慧）殊勝。 那智慧的根本，就是所謂的聞慧。 因為通過聞慧產生智慧，所以聽聞最為殊勝。

接下來闡明以上所說的意義。依據什麼樣的法來說？依據什麼樣的意義來說？依據什麼樣的相來說？首先，依據那些法，所以說了兩偈。

我所說的這些法，是爲了自身內心的清凈。 依據諸如來（Tathagata）的教導，與修多羅（Sutra，經）相應。 如果有智慧的人，聽聞后能夠信受。 我所說的這些法，也是爲了攝受那些人。

接下來依據那些意義，說了兩偈。

依靠燈、閃電、摩尼寶珠（Mani，摩尼）、太陽、月亮等光明。 一切有眼睛的人，都能看見境界。 依靠佛法（Buddha-dharma）的光明，有慧眼的人能夠看見。 因為法有這樣的利益，所以我說此法。

接下來依據那些相，說了兩偈。

如果一切所說，有意義和法句（Dharma-pada，法句）。

【English Translation】 English version These four dharmas are shown, only the realm of the Tathagata (如來) can reach them. The wise believe they exist and believe they will eventually be attained. Through faith in these merits, one can quickly attain the unsurpassed path (Anuttara-samyak-sambodhi). Ultimately reaching the other shore (paramita), the place where the Tathagata (如來) dwells. Believe that such a realm exists, that such a realm is inconceivable. We can attain that realm, such are its merits. Only deep faith and superior wisdom, as well as strong will, diligence, mindfulness, and samadhi (禪定). Cultivate merits such as wisdom, and the unsurpassed Bodhicitta (Anuttara-bodhicitta). Everything is always present, because it is always present. Therefore, they are called non-retreating Buddhas, the pure merits of the other shore. Ultimately able to achieve, the five perfections (Panca-paramita) are these merits. Because there is no distinction between the three, ultimate and pure. Because of being away from the antidotal dharmas, giving is only the merit of giving. Keeping precepts is only the merit of keeping precepts, the remaining two practices. Refer to patience and samadhi, diligence pervades all places. The dharmas counteracted by stinginess, etc., are called afflictive obscurations (Klesha-avarana). Falsely discriminating the three dharmas, this is called the obscuration of wisdom (Jnana-avarana). Being away from those obscurations, there is no more superior cause. Only true and wonderful wisdom, therefore Prajna (般若) is superior. The root of that wisdom is what is called the wisdom of hearing. Because wisdom arises through the wisdom of hearing, therefore hearing is most superior.

Furthermore, from here onwards, the meaning of what was said above is clarified. According to what dharma is it said? According to what meaning is it said? According to what aspect is it said? First, according to those dharmas, therefore two verses are spoken.

These dharmas that I speak are for the purification of one's own mind. According to the teachings of the Tathagatas (如來), corresponding to the Sutras (修多羅). If there are wise people who can believe and accept after hearing. These dharmas that I speak are also to gather those people.

Next, according to those meanings, two verses are spoken.

Relying on lamps, lightning, Mani jewels (摩尼), the sun, the moon, and other lights. All those with eyes can see the realm. Relying on the light of the Buddha-dharma, those with the eye of wisdom can see. Because the dharma has such benefits, therefore I speak this dharma.

Next, according to those aspects, two verses are spoken.

If everything that is said has meaning and Dharma-pada (法句).

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能令修行者　　遠離於三界 　及示寂靜法　　最勝無上道 　佛說是正經　　餘者顛倒說

自此已下依護法方便故。說七偈。

雖說法句義　　斷三界煩惱 　無明覆慧眼　　貪等垢所纏 　又于佛法中　　取少分說者 　世典善言說　　彼三尚可受 　何況諸如來　　遠離煩惱垢 　無漏智慧人　　所說修多羅 　以離於諸佛　　一切世間中 　更無勝智慧　　如實知法者 　如來說了義　　彼不可思議 　思者是謗法　　不識佛意故 　謗聖及壞法　　此諸邪思惟 　煩惱愚癡人　　妄見所計故 　故不應執著　　邪見諸垢法 　以凈衣受色　　垢膩不可染

自此已下依謗正法故。說三偈。

愚不信白法　　邪見及憍慢 　過去謗法障　　執著不了義 　著供養恭敬　　唯見於邪法 　遠離善知識　　親近謗法者 　樂著小乘法　　如是等眾生 　不信于大乘　　故謗諸佛法

自此已下依謗正法得惡果報故。說六偈。

智者不應畏　　怨家蛇火毒 　因陀羅霹靂　　刀杖諸惡獸 　師子虎狼等　　彼但能斷命 　不能令人入　　可畏阿鼻獄 　應畏謗深法　　及謗法知識 　決定令人入　　可畏阿鼻獄 　雖近惡知識　　噁心出佛血 　及殺害父母　　斷諸聖人命 　破壞

【現代漢語翻譯】 現代漢語譯本 能使修行者，遠離三界（欲界、色界、無色界），並揭示寂靜涅槃之法，這是最殊勝、無上的道路。佛陀所說的是真正的經典，其餘的都是顛倒之說。

以下是爲了守護正法而方便宣說的七首偈頌。

即使宣說符合佛法真義的語句，能夠斷除三界的煩惱，但如果被無明遮蔽了智慧之眼，被貪慾等垢染所纏縛，又或者在佛法中只取少部分來宣說，那麼世俗典籍中善妙的言論，那三種情況尚且可以接受。更何況是那些如來，他們遠離了煩惱垢染，是具有無漏智慧的人，他們所說的修多羅（Sutra，經），是真實不虛的。因為離開了諸佛，在一切世間中，再也沒有比佛陀更殊勝的智慧，能夠如實地知曉諸法實相。如來說的了義（Nītārtha，究竟真實之義），是不可思議的，如果用思量分別去揣測，那就是誹謗佛法，因為不瞭解佛的真實意圖。誹謗聖者以及破壞正法，這些都是邪惡的思惟，是煩惱愚癡之人，被虛妄的見解所迷惑而產生的。所以不應該執著于邪見等污垢之法，就像用乾淨的衣服去接受染色，污垢是無法染上的。

以下是由於誹謗正法而宣說的三首偈頌。

愚癡的人不相信清凈的佛法，心懷邪見和傲慢，這是因為過去誹謗佛法的業障所致，他們執著于不了義（不究竟）的教法。他們貪著供養和恭敬，只看到邪法，遠離善知識（Kalyāṇa-mitra），親近誹謗佛法的人。他們樂於執著于小乘佛法，像這樣的眾生，不相信大乘佛法，所以誹謗諸佛的教法。

以下是由於誹謗正法而得到惡果報應而宣說的六首偈頌。

智者不應該畏懼怨家、毒蛇、火焰之毒，因陀羅（Indra，帝釋天）的霹靂，刀杖等武器以及各種惡獸，獅子、老虎、豺狼等，它們只能斷送人的性命，不能使人墮入可怕的阿鼻地獄（Avīci Hell）。真正應該畏懼的是誹謗甚深佛法，以及誹謗佛法的惡知識，這必定會使人墮入可怕的阿鼻地獄。即使親近惡知識，懷著惡意使佛陀流血，以及殺害父母，斷絕聖人的性命，破壞……

【English Translation】 English version That which enables practitioners to be far from the three realms (desire realm, form realm, formless realm), and reveals the Dharma of tranquil cessation, is the most supreme and unsurpassed path. What the Buddha speaks is the true Sutra, the rest is inverted speech.

From here onwards, seven verses are spoken for the sake of protecting the Dharma.

Even if one speaks sentences that accord with the meaning of the Buddha's teachings, capable of severing the afflictions of the three realms, but if the eye of wisdom is covered by ignorance, and entangled by defilements such as greed, or if one only takes a small portion of the Buddha's teachings to proclaim, then the virtuous words in worldly texts, those three situations are still acceptable. How much more so are those Tathāgatas, who are far from the defilements of afflictions, and are people with non-outflow wisdom, the Sutras they speak are true and not false. Because apart from the Buddhas, in all the world, there is no wisdom more supreme than the Buddha's, capable of truly knowing the reality of all Dharmas. The definitive meaning (Nītārtha) spoken by the Tathāgata is inconceivable; if one tries to speculate with thought and discrimination, that is slandering the Dharma, because one does not understand the Buddha's true intention. Slandering the saints and destroying the Dharma, these are all evil thoughts, produced by afflicted and ignorant people, deluded by false views. Therefore, one should not be attached to evil views and other defiled Dharmas, just as using clean clothes to receive dyeing, the dirt cannot stain it.

From here onwards, three verses are spoken because of slandering the true Dharma.

Foolish people do not believe in the pure Dharma, harboring evil views and arrogance; this is because of the karmic obstacles of slandering the Dharma in the past, they are attached to teachings that are not definitive (not ultimate). They are greedy for offerings and reverence, only seeing evil Dharmas, staying away from good teachers (Kalyāṇa-mitra), and associating with those who slander the Dharma. They are happy to be attached to the Hinayana Dharma; beings like these do not believe in the Mahayana Dharma, therefore they slander the teachings of the Buddhas.

From here onwards, six verses are spoken because of receiving evil karmic retribution for slandering the true Dharma.

Wise people should not fear enemies, poisonous snakes, the poison of flames, Indra's thunderbolts, weapons such as knives and sticks, and various evil beasts, lions, tigers, wolves, etc.; they can only take one's life, but cannot cause one to fall into the terrible Avīci Hell. What one should truly fear is slandering the profound Dharma, and evil teachers who slander the Dharma; this will definitely cause one to fall into the terrible Avīci Hell. Even if one associates with evil teachers, harboring malice to cause the Buddha to bleed, and killing one's parents, cutting off the lives of saints, destroying...

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和合僧　　及斷諸善根 　以繫念正法　　能解脫彼處 　若復有餘人　　誹謗甚深法 　彼人無量劫　　不可得解脫

自此已下依于說法法師生敬重心故。說二偈。

若人令眾生　　學信如是法 　彼是我父母　　亦是善知識 　彼人是智者　　以如來滅后 　回邪見顛倒　　令入正道故

自此已下依彼說法所得功德。以用迴向故。說三偈。

三寶清凈性　　菩提功德業 　我略說七種　　與佛經相應 　依此諸功德　　愿于命終時 　見無量壽佛　　無邊功德身 　我及余信者　　既見彼佛已 　愿得離垢眼　　成無上菩提

自此已下略說句義。偈言。

依何等法說　　依何等義說 　依何等相說　　如彼法而說 　如彼義而說　　如彼相而說 　彼一切諸法　　六行偈示現 　護自身方便　　以七行偈說 　明誹謗正法　　故有三行偈 　六偈示彼因　　以二偈示現 　于彼說法人　　深生敬重心 　大眾聞忍受　　得彼大菩提 　略說三種法　　示現彼果報

究竟一乘寶性論卷第四

【現代漢語翻譯】 現代漢語譯本 破壞僧團的和合，以及斷絕一切善根的人， 如果能以繫念正法，就能從中解脫。 如果還有其他人，誹謗甚深的正法， 那麼這個人將在無量劫中，無法得到解脫。

從這裡開始，是爲了對說法法師生起恭敬心，所以說了兩首偈。

如果有人令眾生，學習並相信這樣的法， 那麼他就是我的父母，也是我的善知識（kalya-mitra）。 這個人是智者，因為在如來（Tathagata）滅度后， 能將邪見顛倒之人，引導進入正道。

從這裡開始，是依靠說法所得的功德，用來回向，所以說了三首偈。

三寶（Triratna）清凈的體性，菩提（bodhi）的功德事業， 我略微說了七種，與佛經相應。 依靠這些功德，愿我在命終時， 得見無量壽佛（Amitayus），無邊功德之身。 我和其他信者，既然見到彼佛之後， 愿能得到離垢的清凈眼，成就無上菩提（anuttara-samyak-sambodhi）。

從這裡開始，簡略地說句義。偈說：

依據何種法而說，依據何種義而說， 依據何種相而說，如彼法而說。 如彼義而說，如彼相而說。 彼一切諸法，以六行偈示現。 守護自身的方法，以七行偈說。 爲了闡明誹謗正法，所以有三行偈。 六偈示現彼因，以二偈示現。 對於說法之人，深深生起恭敬心。 大眾聽聞忍受，得到彼大菩提。 簡略地說三種法，示現彼果報。

《究竟一乘寶性論》卷第四

【English Translation】 English version To disrupt the harmony of the Sangha (community of monks) and sever all roots of goodness, If one can focus on the true Dharma (teachings), one can be liberated from that state. If there are others who slander the profound Dharma, Then those people will not be able to attain liberation for countless kalpas (eons).

From here onwards, two verses are spoken to generate a respectful mind towards the Dharma teacher who expounds the teachings.

If someone causes sentient beings to learn and believe in such Dharma, Then they are my parents and also my kalya-mitra (spiritual friend). That person is wise, because after the Tathagata (Buddha) has passed away, They can turn those with perverse views and delusions, leading them onto the right path.

From here onwards, relying on the merits obtained from expounding the Dharma, which are used for dedication, three verses are spoken.

The pure nature of the Triratna (Three Jewels), the meritorious deeds of bodhi (enlightenment), I have briefly spoken of seven types, which are in accordance with the Buddhist scriptures. Relying on these merits, may I, at the time of my death, See Amitayus (Immeasurable Life Buddha), the body of boundless merit. Since I and other believers have seen that Buddha, May we attain the stainless eye and achieve anuttara-samyak-sambodhi (unsurpassed perfect enlightenment).

From here onwards, the meaning of the phrases is briefly explained. The verses say:

According to what Dharma is it spoken, according to what meaning is it spoken, According to what characteristic is it spoken, it is spoken according to that Dharma. It is spoken according to that meaning, it is spoken according to that characteristic. All those Dharmas are shown in six lines of verses. The method of protecting oneself is spoken in seven lines of verses. In order to clarify the slander of the true Dharma, there are three lines of verses. Six verses show that cause, and it is shown in two verses. For the person who expounds the Dharma, deeply generate a respectful mind. The assembly listens, endures, and attains that great bodhi. Briefly speaking of three types of Dharma, showing their karmic results.

The End, Chapter Four of the Ratnagotravibhāga (Treatise on the Jewel Nature of the Ultimately Ekayana)

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