English
English version Emptiness Wisdom. World Honored One! The Tathāgatagarbha (the womb of the Tathāgata, the pure Buddha-nature within), is something that all Arhats (those who have eradicated afflictions and attained liberation), Pratyekabuddhas (those who attain enlightenment on their own without a teacher), and great Bodhisattvas (Mahāsattva Bodhisattvas, Bodhisattvas with great power) have not originally seen, and have not originally attained. “World Honored One! There are two kinds of emptiness wisdom of the Tathāgatagarbha. World Honored One! The empty Tathāgatagarbha is that which is separate from, liberated from, and different from all afflictions. World Honored One! The non-empty Tathāgatagarbha, beyond countless sands of the Ganges, is not separate from, not liberated from, not different from, and is the inconceivable Dharma of the Buddha. World Honored One! These two emptiness wisdoms, the great Śrāvakas (disciples who practice by hearing the Dharma) can believe in the Tathāgata. The emptiness wisdom of all Arhats and Pratyekabuddhas operates within the realm of the four non-inverted views. Therefore, all Arhats and Pratyekabuddhas have not originally seen, and have not originally attained it. The cessation of all suffering, only the Buddha can realize, can destroy all afflictions, and cultivate all paths to the cessation of suffering. Chapter Ten on the One Truth “World Honored One! These Four Noble Truths (catvāri āryasatyāni, the fundamental teachings of Buddhism, including suffering, the origin of suffering, the cessation of suffering, and the path to the cessation of suffering), three are impermanent, and one is permanent. Why is that? Because the three truths enter into the conditioned realm (saṃskṛta-lakṣaṇa, phenomena arising from causes and conditions), and that which enters into the conditioned realm is impermanent. That which is impermanent is a false dharma. That which is a false dharma is not a truth, not permanent, and not a refuge. Therefore, the Truth of Suffering (duḥkha-satya), the Truth of the Origin of Suffering (samudaya-satya), and the Truth of the Path to the Cessation of Suffering (mārga-satya), are not the ultimate truth (paramārtha-satya), not permanent, and not a refuge. Chapter Eleven on the One Refuge “The Truth of the Cessation of Suffering (nirodha-satya), is separate from the conditioned realm, and that which is separate from the conditioned realm is permanent. That which is permanent is not a false dharma. That which is not a false dharma is a truth, is permanent, and is a refuge. Therefore, the Truth of Cessation is the ultimate truth. Chapter Twelve on Inverted and Real “Inconceivable is the Truth of Cessation, it transcends the scope of all sentient beings' minds, and it is not the realm of wisdom of all Arhats and Pratyekabuddhas. For example, a person born blind cannot see various colors, and a seven-day-old infant cannot see the sun. The Truth of the Cessation of Suffering is also like this! It is not within the scope of all ordinary beings' minds, nor is it within the realm of wisdom of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna). The consciousness of ordinary beings has two inverted views; the wisdom of all Arhats and Pratyekabuddhas is pure. Extreme views (antagrāha-dṛṣṭi, the wrong view of clinging to extreme viewpoints) refer to the fact that ordinary beings, regarding the five aggregates of clinging (pañca upādānakkhandhā, the five elements that constitute individual experience, namely form, feeling, perception, mental formations, and consciousness), generate the view of self (ātma-dṛṣṭi, the wrong view of believing in a real self), delusions, and attachments, thus generating two wrong views, which are called extreme views. --------------------------------------------------------------------------------
Chinese
所谓常见、断见。见诸行无常，是断见非正见；见涅槃常，是常见非正见。妄想见故，作如是见。于身诸根分别思惟，现法见坏，于有相续不见，起于断见，妄想见故；于心相续愚闇，不解不知，刹那间意识境界，起于常见，妄想见故。此妄想见，于彼义若过若不及，作异想分别，若断若常。颠倒众生，于五受阴，无常常想、苦有乐想、无我我想、不净净想。一切阿罗汉、辟支佛净智者，于一切智境界及如来法身，本所不见。 “或有众生，信佛语故，起常想、乐想、我想、净想，非颠倒见，是名正见。何以故？如来法身是常波罗蜜、乐波罗蜜、我波罗蜜、净波罗蜜。于佛法身，作是见者，是名正见。正见者，是佛真子，从佛口生、从正法生、从法化生，得法余财。 “世尊！净智者，一切阿罗汉、辟支佛智波罗蜜，此净智者虽曰净智，于彼灭谛，尚非境界，况四依智？何以故？三乘初业，不愚于法。于彼义当觉当得，为彼故，世尊说四依。世尊！此四依者，是世间法。世尊！一依者，一切依止，出世间上上第一义依，所谓灭谛。 自性清净章第十三 “世尊！生死者依如来藏，以如来藏故，说本际不可知。世尊！有如来藏故说生死，是名善说。世尊！生死，生死者，诸受根没，次第不受根 现代汉语译本 所谓常见和断见。如果认为诸行（一切现象）是无常的，这是断见，不是正确的见解；如果认为涅槃是常住的，这是常见，也不是正确的见解。这些都是因为妄想而产生的见解。对于身体的各个感官进行分别思考，看到它们在当下坏灭，却看不到它们之间的相续，因此产生断见，这是因为妄想的缘故；对于心的相续，因为愚昧无知，不了解刹那间的意识境界，因此产生常见，这也是因为妄想的缘故。这种妄想的见解，对于真理的理解不是过度就是不足，从而产生不同的想法和分别，认为要么是断灭，要么是常住。颠倒的众生，对于五受阴（色、受、想、行、识五种构成要素），认为无常是常，苦是乐，无我是我，不净是净。一切阿罗汉（已证得无生的人）、辟支佛（独觉者）这些具有清净智慧的人，对于一切智慧的境界以及如来（佛）的法身，本来就无法见到。 ‘或者有些众生，因为相信佛的教诲，产生常、乐、我、净的想法，这不是颠倒的见解，这才是正确的见解。为什么呢？因为如来的法身是常波罗蜜（永恒的完美）、乐波罗蜜（快乐的完美）、我波罗蜜（真我的完美）、净波罗蜜（纯净的完美）。对于佛的法身，持有这种见解的人，才是正确的见解。持有正确见解的人，是佛的真子，从佛的口中出生，从正法中出生，从法化生，得到法的财富。 ‘世尊！具有清净智慧的人，一切阿罗汉、辟支佛的智慧波罗蜜，这些具有清净智慧的人，即使被称为清净智慧，对于灭谛（涅槃的真理）来说，仍然不是他们的境界，更何况是四依智（四种依靠的智慧）呢？为什么呢？因为三乘（声闻乘、缘觉乘、菩萨乘）的初学者，对于佛法并不愚昧。对于灭谛的真理，他们应当觉悟和证得，为了这个目的，世尊才宣说了四依。世尊！这四依，是世间法。世尊！一依，是一切依靠的根本，是出世间最上第一义的依靠，也就是灭谛。 自性清净章第十三 ‘世尊！生死是依靠如来藏（佛性）而存在的，因为有如来藏，所以说本际（生命的起始）是不可知的。世尊！因为有如来藏，所以才说有生死，这才是正确的说法。世尊！生死，生死，是指诸受根（感受的根源）消失，依次不再有感受的根源。
English
English version The so-called common view and annihilation view. Seeing that all phenomena are impermanent is an annihilation view, not a correct view; seeing that Nirvana is permanent is a common view, also not a correct view. These views arise from deluded thinking. When one analyzes the various senses of the body, seeing their present destruction but not seeing their continuity, one develops an annihilation view, due to deluded thinking; regarding the continuity of the mind, due to ignorance and not understanding the momentary states of consciousness, one develops a common view, also due to deluded thinking. These deluded views, in their understanding of the truth, are either excessive or insufficient, thus creating different thoughts and distinctions, considering things to be either annihilated or permanent. Deluded beings, regarding the five aggregates of clinging (form, feeling, perception, mental formations, and consciousness), perceive impermanence as permanence, suffering as pleasure, no-self as self, and impurity as purity. All Arhats (those who have attained no-birth), Pratyekabuddhas (solitary realizers), these with pure wisdom, cannot see the realm of all wisdom and the Dharmakaya (body of truth) of the Tathagata (Buddha). 'Or there are beings who, because they believe in the Buddha's teachings, develop thoughts of permanence, pleasure, self, and purity, which are not deluded views, but correct views. Why is that? Because the Dharmakaya of the Tathagata is the Paramita (perfection) of permanence, the Paramita of pleasure, the Paramita of self, and the Paramita of purity. Those who hold this view regarding the Dharmakaya of the Buddha have a correct view. Those with correct views are the true children of the Buddha, born from the mouth of the Buddha, born from the true Dharma, born from the Dharma, and obtain the wealth of the Dharma.' 'World Honored One! Those with pure wisdom, the wisdom Paramita of all Arhats and Pratyekabuddhas, even though they are called pure wisdom, are still not within the realm of the cessation of suffering (Nirvana), let alone the four reliances of wisdom. Why is that? Because beginners in the three vehicles (Sravaka, Pratyekabuddha, Bodhisattva) are not ignorant of the Dharma. They should awaken to and attain the truth of cessation, and for this purpose, the World Honored One has spoken of the four reliances. World Honored One! These four reliances are worldly dharmas. World Honored One! The one reliance is the foundation of all reliances, the supreme and ultimate reliance beyond the world, which is the cessation of suffering.' Chapter Thirteen on Self-Nature Purity 'World Honored One! Samsara (the cycle of birth and death) relies on the Tathagatagarbha (Buddha-nature), and because of the Tathagatagarbha, it is said that the origin of life is unknowable. World Honored One! Because there is the Tathagatagarbha, it is said that there is samsara, and this is a correct statement. World Honored One! Samsara, samsara, refers to the disappearance of the roots of sensation, and the sequential cessation of the roots of sensation.' --------------------------------------------------------------------------------
Chinese
起，是名生死。世尊！死生者，此二法是如来藏。世间言说故，有死有生，死者谓根坏，生者新诸根起，非如来藏有生有死。如来藏者离有为相，如来藏常住不变。是故如来藏，是依、是持、是建立。世尊！不离、不断、不脱、不异、不思议佛法。世尊！断脱异外有为法依持、建立者，是如来藏。 “世尊！若无如来藏者，不得厌苦乐求涅槃。何以故？于此六识及心法智，此七法刹那不住、不种众苦，不得厌苦、乐求涅槃。世尊！如来藏者，无前际，不起不灭法，种诸苦，得厌苦、乐求涅槃。 “世尊！如来藏者，非我、非众生、非命、非人。如来藏者，堕身见众生、颠倒众生、空乱意众生，非其境界。 “世尊！如来藏者，是法界藏、法身藏、出世间上上藏、自性清净藏。此性清净如来藏，而客尘烦恼、上烦恼所染，不思议如来境界。何以故？刹那善心非烦恼所染；刹那不善心亦非烦恼所染。烦恼不触心，心不触烦恼，云何不触法，而能得染心？世尊！然有烦恼，有烦恼染心，自性清净心而有染者，难可了知。唯佛世尊！实眼实智，为法根本、为通达法、为正法依，如实知见。” 胜鬘夫人说是难解之法问于佛时，佛即随喜：“如是如是！自性清净心而有染污，难可了知。有二法难可了知 ，谓自性清净心难可了知，彼心为烦恼所染亦难了知。如此二法，汝及成就大法菩萨摩诃萨乃能听受，诸余声闻，唯信佛语。 真子章第十四 “若我弟子随信增上者，依明信已随顺法智，而得究竟。随顺法智者，观察施设根意解境界；观察业报；观察阿罗汉眼；观察心自在乐禅乐；观察阿罗汉、辟支佛、大力菩萨圣自在通。此五种巧便观成就。于我灭后未来世中，我弟子随信增上，依于明信随顺法智，自性清净心彼为烦恼染污而得究竟，是究竟者入大乘道因。信如来者，有是大利益，不谤深义。” 尔时，胜鬘白佛言：“更有余大利益，我当承佛威神复说斯义。” 佛言：“更说。” 胜鬘白佛言：“三种善男子善女人，于甚深义离自毁伤，生大功德、入大乘道。何等为三？谓：若善男子善女人自成就甚深法智。若善男子善女人成就随顺法智。若善男子善女人于诸深法不自了知，仰惟世尊，非我境界，唯佛所知。是名善男子善女人仰惟如来。 “除此诸善男子善女人已。 胜鬘章第十五 “诸余众生，于诸甚深法，坚着妄说，违背正法，习诸外道腐败种子者，当以王力及天、龙、鬼神力而调伏之。” 尔时，胜鬘与诸眷属顶礼佛足。佛言：“善哉善哉。胜 现代汉语译本： 佛说，自性清净心（本性清净的心）难以理解，而此心被烦恼污染也难以理解。这两种法，只有你和成就大法的菩萨摩诃萨（伟大的菩萨）才能听受，其余的声闻（佛陀的弟子）只能相信佛的话。 第十四章 真子章 ‘如果我的弟子是随信增上者（通过信心增长智慧的人），依靠明信（清晰的信心）已经随顺法智（顺应真理的智慧），就能达到究竟。随顺法智的人，观察施设根意解境界（根据众生根器施教的境界）；观察业报（行为的因果报应）；观察阿罗汉眼（阿罗汉的智慧之眼）；观察心自在乐禅乐（内心自由自在的禅定之乐）；观察阿罗汉、辟支佛（独觉者）、大力菩萨的圣自在通（圣者的神通）。这五种巧妙的观察成就。在我灭度后的未来世中，我的弟子随信增上，依靠明信随顺法智，自性清净心被烦恼染污而达到究竟，这种究竟是进入大乘道（通往菩萨道的道路）的因。相信如来的人，有这样大的利益，不会诽谤深奥的教义。’ 这时，胜鬘（一位在家女菩萨）对佛说：‘还有更大的利益，我将承蒙佛的威神之力再次阐述这个道理。’ 佛说：‘再说吧。’ 胜鬘对佛说：‘有三种善男子善女人，对于甚深的教义，不会自我伤害，反而产生大功德，进入大乘道。哪三种呢？第一种是，如果善男子善女人自己成就甚深法智（深刻理解真理的智慧）。第二种是，如果善男子善女人成就随顺法智（顺应真理的智慧）。第三种是，如果善男子善女人对于深奥的教法自己不了解，只是仰仗世尊（佛陀），认为这不是自己能理解的境界，只有佛陀才能知道。这称为善男子善女人仰仗如来。’ ‘除了这些善男子善女人之外。’ 第十五章 胜鬘章 ‘其余的众生，对于甚深的教法，执着于虚妄的说法，违背正法，学习外道的腐败种子，应当用王力以及天、龙、鬼神的力量来调伏他们。’ 这时，胜鬘和她的眷属顶礼佛足。佛说：‘好啊，好啊。胜鬘，你所说的是真实不虚的。’