English
English version The Vehicle. The Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) enter into the One Vehicle (Buddhayāna), and the One Vehicle is the First Meaning Vehicle (the most ultimate teaching). Chapter Six on the Boundless Noble Truths 'World Honored One! Śrāvakas (those who practice by hearing the Buddha's teachings) and Pratyekabuddhas (those who awaken through observing conditions) initially contemplate the Noble Truths (the Four Noble Truths: suffering, origin, cessation, path), using one wisdom to sever all abodes (sources of afflictions); using one wisdom to sever, know, attain merit, and realize the four truths, and also understand the meaning of these four dharmas. World Honored One! There is no supreme transcendental wisdom, no gradual attainment of the four wisdoms, and no gradual attainment of the four conditions. The dharma that is not gradually attained is the supreme transcendental wisdom. 'World Honored One! The wisdom of the Vajra simile (a metaphor for indestructible firmness) is the First Meaning Wisdom (the most ultimate wisdom). World Honored One! It is not that Śrāvakas and Pratyekabuddhas do not sever the abode of ignorance, the initial wisdom of the Noble Truths is the First Meaning Wisdom. World Honored One! With the non-dual wisdom of the Noble Truths, all abodes are severed. World Honored One! The Tathāgata (title of the Buddha), Arhat (worthy one), Samyaksaṃbuddha (fully enlightened one), is not the realm of all Śrāvakas and Pratyekabuddhas. The inconceivable wisdom of emptiness severs all stores of afflictions. World Honored One! If the ultimate wisdom that destroys all stores of afflictions is called the First Meaning Wisdom. The initial wisdom of the Noble Truths is not the ultimate wisdom, but the wisdom that leads to Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment).' 'World Honored One! The meaning of the Noble (the meaning of a noble one) is not understood by all Śrāvakas and Pratyekabuddhas. Śrāvakas and Pratyekabuddhas achieve limited merits, Śrāvakas and Pratyekabuddhas achieve a small portion of merits, therefore they are called noble. The Noble Truths (the truths of the noble ones) are not the truths of Śrāvakas and Pratyekabuddhas; nor are they the merits of Śrāvakas and Pratyekabuddhas. World Honored One! These truths were initially realized by the Tathāgata, Arhat, Samyaksaṃbuddha, and then revealed and expounded to the world covered by ignorance, therefore they are called the Noble Truths.' Chapter Seven on the Tathāgatagarbha 'The Noble Truths, explain profound meanings, subtle and difficult to understand, not a realm that can be reached by thought. This is understood by the wise, and cannot be believed by all in the world. Why? Because this explains the profound Tathāgatagarbha (the womb of the Buddha). The Tathāgatagarbha is the realm of the Tathāgata, not understood by all Śrāvakas and Pratyekabuddhas. In the place of the Tathāgatagarbha, the meaning of the Noble Truths is explained. Because the place of the Tathāgatagarbha is profound, it is said that the Noble Truths are also profound, subtle and difficult to understand, not a realm that can be reached by thought, this is understood by the wise, and cannot be believed by all in the world.' Dharma -------------------------------------------------------------------------------- 身章第八
Chinese
“若于无量烦恼藏所缠如来藏不疑惑者，于出无量烦恼藏法身亦无疑惑。于说如来藏、如来法身、不思议佛境界及方便说，心得决定者，此则信解说二圣谛。如是难知难解者，谓说二圣谛义。何等为说二圣谛义？谓说作圣谛义、说无作圣谛义。说作圣谛义者，是说有量四圣谛。何以故？非因他能知一切苦断、一切集证、一切灭修、一切道。是故世尊！有有为生死、无为生死。涅槃亦如是，有余及无余。说无作圣谛义者，说无量四圣谛义。何以故？能以自力知一切受苦断、一切受集证、一切受灭修、一切受灭道。如是八圣谛，如来说四圣谛。如是四无作圣谛义，唯如来、应、等正觉事究竟，非阿罗汉、辟支佛事究竟。何以故？非下、中、上法得涅槃。何以故？如来、应、等正觉，于无作四圣谛义事究竟，以一切如来、应、等正觉，知一切未来苦、断一切烦恼上烦恼所摄受一切集、灭一切意生身、除一切苦灭作证。 “世尊！非坏法故，名为苦灭。所言苦灭者，名无始无作、无起无尽、离尽常住、自性清净，离一切烦恼藏。世尊！过于恒沙不离、不脱、不异、不思议佛法成就，说如来法身。世尊！如是如来法身不离烦恼藏，名如来藏。 空义隐覆真实章第九 “世尊！如来藏智是如来 现代汉语译本 第八章 身章 ‘如果对于被无量烦恼所缠绕的如来藏（tathāgatagarbha，如来所具有的清净佛性）不疑惑，那么对于脱离无量烦恼的法身（dharmakāya，佛的真身）也不会疑惑。如果对于宣说如来藏、如来法身、不可思议的佛境界以及方便说法，内心能够坚定，那么这就是信解了宣说二圣谛（satya-dvaya，真谛和俗谛）。像这样难以知晓、难以理解的，就是所说的二圣谛的含义。什么是所说的二圣谛的含义呢？就是所说的有作圣谛的含义和所说的无作圣谛的含义。所说的有作圣谛的含义，是说有量的四圣谛（catvāri āryasatyāni，苦、集、灭、道）。为什么呢？因为不是依靠他人就能知晓一切苦的断除、一切集的证得、一切灭的修习、一切道的实践。所以，世尊！有有为（saṃskṛta，因缘和合而生）的生死，也有无为（asaṃskṛta，不依赖因缘而生）的生死。涅槃（nirvāṇa，寂灭）也是这样，有余涅槃和无余涅槃。所说的无作圣谛的含义，是说无量的四圣谛的含义。为什么呢？因为能够依靠自身的力量知晓一切所受苦的断除、一切所受集的证得、一切所受灭的修习、一切所受灭的道。像这样八圣谛，如来说为四圣谛。像这样四无作圣谛的含义，只有如来、应供、等正觉（tathāgata arhat samyaksaṃbuddha，佛的三个称号）才能究竟，不是阿罗汉（arhat，断尽烦恼的圣者）、辟支佛（pratyekabuddha，独觉）所能究竟的。为什么呢？因为不是通过下、中、上法就能获得涅槃。为什么呢？如来、应供、等正觉，对于无作四圣谛的含义才能究竟，因为一切如来、应供、等正觉，知晓一切未来苦、断除一切烦恼以及上烦恼所摄受的一切集、灭除一切意生身（manomayakāya，由意念产生的身体）、证得一切苦灭。 ‘世尊！不是因为坏灭法才称为苦灭。所说的苦灭，是指无始无作、无起无尽、离尽常住、自性清净，远离一切烦恼藏。世尊！超过恒河沙数的不离、不脱、不异、不可思议的佛法成就，称为如来法身。世尊！像这样的如来法身不离烦恼藏，称为如来藏。 第九章 空义隐覆真实章 ‘世尊！如来藏的智慧是如来的智慧。
English
English version Chapter 8: The Chapter on the Body ‘If one has no doubt about the Tathāgatagarbha (the womb of the Tathāgata, the pure Buddha-nature inherent in all beings) which is entangled by immeasurable afflictions, then one will also have no doubt about the Dharmakāya (the body of the Dharma, the true body of the Buddha) which is free from immeasurable afflictions. If one's mind is resolute regarding the teachings of the Tathāgatagarbha, the Dharmakāya of the Tathāgata, the inconceivable realm of the Buddha, and the expedient teachings, then this is to believe and understand the teaching of the two truths (satya-dvaya, the conventional truth and the ultimate truth). What is difficult to know and difficult to understand is the meaning of the two truths. What is the meaning of the two truths? It is the meaning of the conditioned noble truth and the unconditioned noble truth. The meaning of the conditioned noble truth is the teaching of the limited Four Noble Truths (catvāri āryasatyāni, suffering, origin, cessation, and path). Why is this so? Because it is not through others that one can know the complete cessation of all suffering, the complete attainment of all origins, the complete practice of all cessations, and the complete cultivation of all paths. Therefore, World Honored One! There is conditioned (saṃskṛta, arising from causes and conditions) birth and death, and there is unconditioned (asaṃskṛta, not dependent on causes and conditions) birth and death. Nirvana (nirvāṇa, liberation) is also like this, there is Nirvana with remainder and Nirvana without remainder. The meaning of the unconditioned noble truth is the teaching of the immeasurable Four Noble Truths. Why is this so? Because one can, through one's own power, know the complete cessation of all suffering experienced, the complete attainment of all origins experienced, the complete practice of all cessations experienced, and the complete cultivation of all paths experienced. These eight noble truths are spoken of by the Tathāgata as the Four Noble Truths. The meaning of these four unconditioned noble truths is only fully realized by the Tathāgata, the Arhat, the Samyaksaṃbuddha (tathāgata arhat samyaksaṃbuddha, three titles of the Buddha), and not fully realized by the Arhats (arhat, a perfected being who has attained liberation) or Pratyekabuddhas (pratyekabuddha, a solitary enlightened one). Why is this so? Because Nirvana is not attained through the lower, middle, or higher paths. Why is this so? The Tathāgata, the Arhat, the Samyaksaṃbuddha, fully realizes the meaning of the unconditioned Four Noble Truths, because all Tathāgatas, Arhats, Samyaksaṃbuddhas, know all future suffering, cut off all afflictions and all origins encompassed by the higher afflictions, extinguish all mind-made bodies (manomayakāya, a body created by the mind), and realize the cessation of all suffering. ‘World Honored One! It is not because of the destruction of a dharma that it is called the cessation of suffering. The cessation of suffering is called beginningless, uncreated, without arising, without ending, free from cessation, eternally abiding, self-nature pure, and free from all afflictions. World Honored One! The immeasurable, countless, and inconceivable Buddha-dharma accomplishments that are not separate, not detached, not different, are called the Dharmakāya of the Tathāgata. World Honored One! Such a Dharmakāya of the Tathāgata, which is not separate from the store of afflictions, is called the Tathāgatagarbha.’ Chapter 9: The Chapter on the Truth Hidden by Emptiness ‘World Honored One! The wisdom of the Tathāgatagarbha is the wisdom of the Tathāgata.’ --------------------------------------------------------------------------------
Chinese
空智。世尊！如来藏者，一切阿罗汉、辟支佛、大力菩萨，本所不见，本所不得。 “世尊！有二种如来藏空智。世尊！空如来藏，若离、若脱、若异一切烦恼藏。世尊！不空如来藏，过于恒沙不离、不脱、不异、不思议佛法。世尊！此二空智，诸大声闻能信如来。一切阿罗汉、辟支佛空智，于四不颠倒境界转。是故一切阿罗汉、辟支佛，本所不见、本所不得。一切苦灭，唯佛得证，坏一切烦恼藏，修一切灭苦道。 一谛章第十 “世尊！此四圣谛，三是无常，一是常。何以故？三谛入有为相，入有为相者是无常。无常者是虚妄法。虚妄法者，非谛、非常、非依。是故苦谛、集谛、道谛，非第一义谛，非常、非依。 一依章第十一 “一苦灭谛，离有为相，离有为相者是常。常者非虚妄法。非虚妄法者，是谛、是常、是依。是故灭谛，是第一义。 颠倒真实章第十二 “不思议是灭谛，过一切众生心识所缘，亦非一切阿罗汉、辟支佛智慧境界。譬如生盲不见众色，七日婴儿不见日轮。苦灭谛者，亦复如是！非一切凡夫心识所缘，亦非二乘智慧境界。凡夫识者二见颠倒；一切阿罗汉、辟支佛智者，则是清净。边见者，凡夫于五受阴，我见、妄想、计着，生二见，是名边见， 现代汉语译本 空性智慧。世尊！如来藏（Tathāgatagarbha，如来所藏的清净佛性），是一切阿罗汉（Arhat，已断除烦恼，证得解脱的圣者）、辟支佛（Pratyekabuddha，不需他人教导，独自悟道的圣者）、大力菩萨（Mahāsattva Bodhisattva，具有大力量的菩萨）原本所不能见，原本所不能得到的。 “世尊！有两种如来藏的空性智慧。世尊！空的如来藏，是远离、解脱、不同于一切烦恼藏的。世尊！不空的如来藏，超越恒河沙数，不离、不脱、不异、不可思议的佛法。世尊！这两种空性智慧，诸大声闻（Śrāvaka，听闻佛法而修行的弟子）能够相信如来。一切阿罗汉、辟支佛的空性智慧，在四种不颠倒的境界中运转。因此，一切阿罗汉、辟支佛，原本所不能见，原本所不能得到。一切苦的灭尽，只有佛才能证得，能坏灭一切烦恼藏，修习一切灭苦之道。 一谛章第十 “世尊！这四圣谛（catvāri āryasatyāni，佛教的基本教义，包括苦、集、灭、道），其中三个是无常的，一个是常的。为什么呢？因为三个谛进入有为相（saṃskṛta-lakṣaṇa，由因缘和合而生的现象），进入有为相的就是无常。无常的就是虚妄法。虚妄法就不是真谛、不是常、不是依靠。因此，苦谛（duḥkha-satya，关于苦的真理）、集谛（samudaya-satya，关于苦的起因的真理）、道谛（mārga-satya，关于灭苦之道的真理），不是第一义谛（paramārtha-satya，最高的真理），不是常，不是依靠。 一依章第十一 “一苦灭谛（nirodha-satya，关于苦的止息的真理），是远离有为相的，远离有为相的就是常。常的就不是虚妄法。不是虚妄法的就是真谛、是常、是依靠。因此，灭谛是第一义。 颠倒真实章第十二 “不可思议的是灭谛，它超越一切众生心识所能缘取的范围，也不是一切阿罗汉、辟支佛智慧所能达到的境界。譬如天生的盲人看不见各种颜色，七天大的婴儿看不见太阳。苦灭谛也是这样！不是一切凡夫心识所能缘取的，也不是二乘（声闻乘和缘觉乘）智慧所能达到的境界。凡夫的识有二见颠倒；一切阿罗汉、辟支佛的智慧则是清净的。边见（antagrāha-dṛṣṭi，执着于极端观点的邪见）是指，凡夫对于五受阴（pañca upādānakkhandhā，构成个体经验的五种要素，即色、受、想、行、识），产生我见（ātma-dṛṣṭi，认为有真实自我的邪见）、妄想、执着，从而产生两种邪见，这叫做边见。