Chinese
大正藏第 13 册 No. 0413 百千颂大集经地藏菩萨请问法身赞 No. 413 百千颂大集经地藏菩萨请问法身赞 开府仪同三司特进试鸿胪卿肃国公食邑三千户赐紫赠司空谥大鉴正号大广智大兴善寺三藏沙门不空奉 诏译 归命礼法身， 住于诸有情； 彼由不遍知， 轮回于三有。 其性即生死， 净时亦复然； 清净是涅槃， 亦即是法身。 譬如乳相杂， 醍醐不可得； 如烦恼相杂， 法界不可见。 譬如净乳已， 酥精妙无垢； 如净其烦恼， 法界极清净。 如灯在其瓶， 光耀无所有； 如在烦恼瓶， 法界不照耀。 彼彼令一边， 其瓶若得穴； 由彼彼一边， 光明而外出。 以三摩地杵， 破坏烦恼瓶； 遍满于虚空， 普遍光照耀。 法界亦不生， 亦不曾坏灭； 一切时不染， 初中常无垢。 譬如吠琉璃， 常时极光明； 石藏以覆蔽， 彼光不照耀。 如是烦恼覆， 法界妙清净； 不照于生死， 于涅槃光明。 有性若有功， 则见于真金； 无性若有功， 困而无所获。 如糠覆其上， 不名为粳米； 烦恼覆其上， 亦不名为 现代汉语译本 《百千颂大集经地藏菩萨请问法身赞》 开府仪同三司特进试鸿胪卿肃国公食邑三千户赐紫赠司空谥大鉴正号大广智大兴善寺三藏沙门不空奉诏译 我归命礼敬法身（Dharmakaya），它安住于一切有情众生之中； 他们由于不能普遍了知，所以在三有（欲界、色界、无色界）中轮回。 其自性即是生死，清净之时也是如此； 清净即是涅槃（Nirvana），也即是法身。 譬如牛奶与杂质混合，就无法得到醍醐（酥油）； 如同烦恼与自性混合，就无法见到法界（Dharmadhatu）。 譬如净化牛奶之后，酥油精纯美妙无垢； 如同净化烦恼之后，法界极其清净。 如同灯在瓶中，光芒无法显现； 如同在烦恼的瓶中，法界的光芒无法照耀。 将瓶子的一边打破，如果瓶子有了孔洞； 从打破的那一边，光明就会向外散发。 用三摩地（Samadhi，禅定）之杵，破坏烦恼之瓶； 光明就会遍满虚空，普遍照耀。 法界不生，也不曾坏灭； 一切时都不被污染，初始、中间都常无垢。 譬如吠琉璃（Vaidurya，一种宝石），常时极其光明； 如果被石头遮盖，它的光芒就无法照耀。 如同烦恼遮盖，法界美妙清净； 无法照耀生死，也无法照耀涅槃的光明。 如果自性有功用，就能见到真金； 如果无自性却想有功用，就会徒劳无获。 如同糠覆盖在上面，就不能称之为粳米； 烦恼覆盖在上面，也不能称之为...
English
English version The Sutra of the Great Collection of Hundreds of Thousands of Verses, Bodhisattva Ksitigarbha's Praise of the Dharmakaya Translated by the Tripitaka Master Samana Amoghavajra of Daxingshan Temple, who was granted the title of Grand Master of Great Wisdom, the Duke of Su, with an estate of three thousand households, and posthumously awarded the title of Sikong, by Imperial Decree. I take refuge in and pay homage to the Dharmakaya (the Body of the Dharma), which dwells in all sentient beings; They, due to not universally knowing, revolve in the three realms of existence (desire realm, form realm, formless realm). Its nature is birth and death, and it is the same when it is pure; Purity is Nirvana, which is also the Dharmakaya. For example, when milk is mixed with impurities, one cannot obtain ghee (clarified butter); Similarly, when afflictions are mixed with one's nature, the Dharmadhatu (the realm of Dharma) cannot be seen. For example, after purifying milk, the ghee is pure, exquisite, and without blemish; Similarly, after purifying afflictions, the Dharmadhatu is extremely pure. Like a lamp inside a bottle, its light cannot shine; Similarly, in the bottle of afflictions, the light of the Dharmadhatu cannot illuminate. If one breaks one side of the bottle, if the bottle has a hole; From the broken side, the light will shine outward. Using the pestle of Samadhi (meditative concentration), break the bottle of afflictions; The light will pervade the void, universally illuminating. The Dharmadhatu is neither born nor does it perish; It is not defiled at any time, and is always without blemish in the beginning, middle, and end. Like Vaidurya (a type of gemstone), it is always extremely bright; If it is covered by a stone, its light cannot shine. Similarly, when covered by afflictions, the Dharmadhatu is exquisite and pure; It cannot illuminate birth and death, nor the light of Nirvana. If the self-nature has function, one can see true gold; If there is no self-nature but one seeks function, one will be frustrated and gain nothing. Like chaff covering the top, it cannot be called polished rice; When afflictions cover the top, it cannot be called...
Chinese
佛。 若得离于糠， 显现于粳米； 远离于烦恼， 法身得显现。 世间作譬喻， 芭蕉无坚实； 而有贞实果， 食味如甘露。 如无实生死， 流转烦恼海； 其果即佛体， 甘露施有施。 如是于诸种， 相似生其果； 无种亦无果， 智者必不信。 种子则其性， 诸法之所依； 次第若能净， 获得成佛位。 日月常无垢， 以五种覆蔽： 云、雾与烟等， 罗睺手及尘。 如是心光明， 覆蔽以五垢： 贪爱、瞋恚、眠、 掉举与疑惑。 如火洗其衣， 种种垢不净； 若掷于火中， 烧垢不烧衣。 空类诸契经， 所有如来说； 一切断烦恼， 不曾坏其性。 譬如地下水， 常住而清净； 智隐于烦恼， 清净亦复然。 法界亦非我、 非女亦非男； 远离一切执， 云何分别我？ 诸法无所著， 女男不可得； 贪盲调伏故， 示现男女相。 无常苦空性， 心净虑有三； 最胜心净虑， 诸法无自性。 如胞胎孕子， 有之而不现； 如烦恼所覆， 法实不可见。 分别有四种， 所生大造者： 分别我、我所、 名想及境界。 一切佛大愿， 无所有无 现代汉语译本 佛陀说： 如果能够去除稻谷的糠秕，就能显现出洁白的粳米； 如果能够远离烦恼，法身（Dharmakaya）就能显现。 世间有个比喻，芭蕉树没有坚实的内核； 但它却有真实可食的果实，味道如同甘露。 如同没有真实的生死，却在烦恼的海洋中流转； 其结果就是佛的身体（Buddha-body），施予甘露般的教诲。 就像这样，各种种子会产生相似的果实； 没有种子也不会有果实，智者一定不会相信。 种子是其本性，是诸法（Dharma）所依赖的基础； 如果能够次第清净，就能获得成就佛果的地位。 日月常常是无垢的，却被五种东西遮蔽： 云、雾、烟等，罗睺（Rahu，星名）的手和尘土。 同样，心本来是光明的，却被五种污垢遮蔽： 贪爱、瞋恚、昏睡、掉举和疑惑。 如同用火洗涤衣服，各种污垢都不能洁净； 如果把衣服投入火中，烧掉的是污垢而不是衣服。 空性（Sunyata）如同诸契经（Sutra），是如来（Tathagata）所说的； 一切断除烦恼，却不曾破坏其本性。 譬如地下的水，常常是清净的； 智慧被烦恼所遮蔽，清净的本性也是如此。 法界（Dharmadhatu）既非我，也非女，也非男； 远离一切执着，又如何分别我呢？ 诸法没有执着，男女的相状是不可得的； 为了调伏贪欲的盲目，才示现男女的相状。 无常、苦、空（Anitya, Dukkha, Sunyata）的本性，心清净的思虑有三种； 最殊胜的心清净思虑，是诸法没有自性（Svabhava）。 如同胞胎孕育胎儿，存在却不显现； 如同被烦恼所覆盖，法的真实性是不可见的。 分别有四种，是产生大造作的根源： 分别我、我所、名想和境界。 一切佛的大愿，是无所有，无所求。 现代汉语译本结束
English
English version The Buddha said: If one can remove the chaff from the rice, the white rice will appear; If one can be free from afflictions, the Dharmakaya (Dharma-body) will manifest. There is a worldly metaphor, the banana tree has no solid core; Yet it has real edible fruit, the taste of which is like nectar. Like there is no real birth and death, yet one wanders in the sea of afflictions; Its result is the Buddha-body, giving teachings like nectar. Just like this, various seeds will produce similar fruits; Without seeds, there will be no fruit, the wise will certainly not believe. The seed is its nature, the basis upon which all Dharmas (phenomena) rely; If one can purify in sequence, one can attain the position of Buddhahood. The sun and moon are always spotless, yet they are obscured by five things: Clouds, fog, smoke, etc., Rahu's (a celestial body) hand, and dust. Likewise, the mind is originally bright, yet it is obscured by five defilements: Greed, hatred, drowsiness, restlessness, and doubt. Like washing clothes with fire, various stains cannot be cleaned; If the clothes are thrown into the fire, it is the stains that are burned, not the clothes. Emptiness (Sunyata) is like the Sutras, which are spoken by the Tathagata (Buddha); All afflictions are cut off, yet their nature is not destroyed. For example, the water underground is always pure; Wisdom is obscured by afflictions, and the pure nature is also like this. The Dharmadhatu (realm of reality) is neither I, nor female, nor male; Being free from all attachments, how can one distinguish 'I'? Dharmas have no attachments, the forms of male and female are unattainable; To subdue the blindness of greed, the forms of male and female are manifested. The nature of impermanence, suffering, and emptiness (Anitya, Dukkha, Sunyata), the pure contemplation of the mind has three aspects; The most supreme pure contemplation of the mind is that all Dharmas have no self-nature (Svabhava). Like a fetus in the womb, it exists but is not visible; Like being covered by afflictions, the reality of Dharma is invisible. There are four kinds of distinctions, which are the source of great creation: Distinguishing 'I', 'mine', name and thought, and the realm of experience. The great vows of all Buddhas are to be without possession and without seeking. End of English version
Chinese
相； 自觉相应故， 诸佛常法性。 如言兔有角， 分别而非有； 如是一切法， 分别不可得。 分析如微尘， 分别不可得； 如初后亦尔， 智云何分别？ 如是和合生， 和合亦灭坏； 一法自不生， 云何愚分别？ 兔、牛二角喻， 此名遍计相； 依住于中道， 如善逝法性。 如月及星宿， 现于清水器； 影像而显现， 如是圆成相。 初中亦为善， 常恒不欺诳； 彼无五种我， 云何我分别？ 譬如热时水， 故名为热水； 是则其冷时， 则名为冷水。 覆蔽烦恼网， 是则名为心； 若离其烦恼， 则名为等觉。 眼识缘于色， 影像极清净； 不生亦不灭， 法界无形相。 耳识缘于声， 清净识三种； 以自分别闻， 法界无形相。 鼻依香而嗅， 无色亦无形； 鼻识是真如， 法界应分别。 舌界自性空， 味界性远离； 无依亦无识， 法界自性故。 清净身自性， 所触和合相； 远离于所缘， 我说为法界。 诸法意为最， 离能所分别； 法界无自性， 法界而分别。 能见闻而嗅， 是味及所触； 瑜伽法是知， 如是圆成相。 现代汉语译本 相（Lakshana）： 由于自觉与真理相应，诸佛常住于法性（Dharmata）。 如同说兔子有角一样，这是一种分别念，并非真实存在； 一切法也是如此，通过分别观察是无法得到的。 即使分析到微尘，也无法通过分别得到； 如同最初和最后一样，智慧又如何去分别呢？ 事物是因和合而生，和合也会灭坏； 一法本身不生，愚人又如何去分别呢？ 用兔子和牛的角来比喻，这被称为遍计所执相（Parikalpita-lakshana）； 依止于中道（Madhyamika），如同善逝（Sugata，佛陀的称号）的法性。 如同月亮和星宿，显现在清澈的水器中； 这只是影像的显现，这就是圆成实相（Parinishpanna-lakshana）。 最初、中间和最后都是善的，常恒不变，不欺诳； 那里没有五种我（五蕴），又如何去分别我呢？ 譬如热的时候的水，所以被称为热水； 当它冷的时候，则被称为冷水。 被烦恼网覆盖，这被称为心（Citta）； 如果远离烦恼，则被称为等觉（Samyak-sambodhi，正等正觉）。 眼识缘于色（Rupa），影像极其清净； 不生也不灭，法界（Dharmadhatu）没有形相。 耳识缘于声（Shabda），清净的识有三种； 以自己的分别来听闻，法界没有形相。 鼻依香（Gandha）而嗅，无色也无形； 鼻识是真如（Tathata），法界应该这样分别。 舌界（Jihva-dhatu）自性空，味界（Rasa-dhatu）的自性是远离的； 无所依也无所识，法界自性如此。 清净的身自性，所触（Sparsha）是和合的相； 远离所缘，我称之为法界。 诸法中意（Manas）为最，远离能所的分别； 法界没有自性，法界是这样分别的。 能见、闻、嗅，是味和所触； 瑜伽（Yoga）之法是知，这就是圆成实相。
English
English version Aspects (Lakshana): Because of self-awareness corresponding to the truth, all Buddhas abide in the nature of Dharma (Dharmata). Like saying a rabbit has horns, it is a conceptualization, not a reality; All dharmas are like this, they cannot be obtained through conceptual observation. Even if analyzed to dust particles, they cannot be obtained through conceptualization; Just like the beginning and the end, how can wisdom conceptualize? Things arise from the combination of causes, and the combination will also perish; A single dharma does not arise by itself, how can the ignorant conceptualize? Using the horns of a rabbit and a cow as a metaphor, this is called the conceptualized aspect (Parikalpita-lakshana); Abiding in the Middle Way (Madhyamika), like the Dharma nature of the Sugata (Buddha). Like the moon and stars, appearing in a clear water vessel; It is just the manifestation of an image, this is the perfected aspect (Parinishpanna-lakshana). The beginning, middle, and end are all good, constant, and not deceptive; There are no five selves (five skandhas) there, how can one conceptualize a self? For example, water when it is hot, is called hot water; When it is cold, it is called cold water. Covered by the net of afflictions, this is called mind (Citta); If one is free from afflictions, it is called perfect enlightenment (Samyak-sambodhi). Eye consciousness is conditioned by form (Rupa), the image is extremely pure; It neither arises nor ceases, the Dharma realm (Dharmadhatu) has no form. Ear consciousness is conditioned by sound (Shabda), there are three kinds of pure consciousness; Hearing with one's own conceptualization, the Dharma realm has no form. The nose smells based on fragrance (Gandha), it is colorless and formless; Nose consciousness is Suchness (Tathata), the Dharma realm should be conceptualized in this way. The tongue realm (Jihva-dhatu) is empty in nature, the nature of the taste realm (Rasa-dhatu) is remote; There is no reliance and no consciousness, such is the nature of the Dharma realm. The pure nature of the body, touch (Sparsha) is a combined aspect; Being free from what is conditioned, I call it the Dharma realm. Among all dharmas, mind (Manas) is the foremost, free from the conceptualization of subject and object; The Dharma realm has no self-nature, the Dharma realm is conceptualized in this way. Being able to see, hear, and smell, is taste and touch; The practice of Yoga is knowing, this is the perfected aspect.