English
English version: ‘Shariputra (Śāriputra, one of the ten principal disciples of the Buddha)! These three views are like bonds, attachments, and entanglements. Because of the power and conditions of these three views, two more wrong views are produced in turn. These two views are inseparable from those three views, just like a net. What are these two views? One is the view of non-desire, and the other is the view of ultimate non-Nirvana (Nirvana, a Buddhist term referring to liberation).’ ‘Shariputra (Śāriputra)! Based on the view of non-desire, two more views arise. These two views are inseparable from the view of non-desire, just like a net. What are these two views? One is the view of clinging to precepts, and the other is the view of perceiving purity in impure things, which is a reversed perception.’ ‘Shariputra (Śāriputra)! Based on the view of ultimate non-Nirvana (Nirvana), six more views arise. These six views are inseparable from the view of non-Nirvana, just like a net. What are these six views? One is the view that the world has a beginning, the second is the view that the world has an end, the third is the view that beings are created by illusion, the fourth is the view that there is neither suffering nor joy, the fifth is the view that there is no action of beings, and the sixth is the view that there are no Noble Truths (Arya Satya, the basic teachings of Buddhism, the Four Noble Truths).’ ‘Furthermore, Shariputra (Śāriputra)! These beings, based on the view of increase, again produce two views. These two views are inseparable from that view of increase, just like a net. What are these two views? One is the view that Nirvana (Nirvana) is newly produced, and the other is the view that it exists suddenly without cause or condition. Shariputra (Śāriputra)! These two views cause beings to have no desire or longing for good dharmas, nor diligent and vigorous minds. Shariputra (Śāriputra), because these beings have arisen such two views, even if the Seven Buddhas Tathagatas (Tathagata, one of the titles of the Buddha), Arhats (Arhat, one who is worthy of offerings), Samyak-saṃbuddhas (Samyak-saṃbuddha, fully enlightened ones) appear in succession to teach them, there is no possibility that they will develop a desire or longing for good dharmas, or a diligent and vigorous mind.’ ‘Shariputra (Śāriputra), these two views are the root of ignorance and all delusions, namely the view that Nirvana (Nirvana) is newly produced, and the view that it exists suddenly without cause or condition.’ ‘Shariputra (Śāriputra), these two views are the root of extreme evil, and are laws of great calamity.’ ‘Shariputra (Śāriputra), based on these two views, all views arise. All these views are inseparable from those two views, just like a net. All views refer to whether they are internal or external, whether they are coarse or subtle, whether they are middling’ -------------------------------------------------------------------------------- 种诸见。
Chinese
“所谓增见、减见，舍利弗！此二种见依止一界，同一界合一界。一切愚痴凡夫，不如实知彼一界故、不如实见彼一界故，起于极恶大邪见心，谓众生界增、谓众生界减。” 尔时，慧命舍利弗白佛言：“世尊！何者是一界？而言一切愚痴凡夫，不如实知彼一界故、不如实见彼一界故，起于极恶大邪见心，谓众生界增、谓众生界减。”舍利弗言：“善哉世尊！此义甚深，我未能解。唯愿如来为我解说，令得解了。” 尔时世尊告慧命舍利弗：“此甚深义，乃是如来智慧境界，亦是如来心所行处。舍利弗！如是深义，一切声闻、缘觉智慧所不能知、所不能见，不能观察，何况一切愚痴凡夫而能测量？唯有诸佛如来智慧，乃能观察知见此义。舍利弗！一切声闻、缘觉所有智慧，于此义中唯可仰信，不能如实知见观察。舍利弗！甚深义者即是第一义谛，第一义谛者即是众生界，众生界者即是如来藏，如来藏者即是法身。舍利弗！如我所说法身义者，过于恒沙，不离不脱、不断不异不思议佛法如来功德智慧。 “舍利弗！如世间灯，所有明色及触，不离不脱。又如摩尼宝珠，所有明色形相，不离不脱。舍利弗！如来所说法身之义亦复如是，过于恒沙不离不脱、不断不异不思议佛法如来功德 现代汉语译本 种下各种见解。 ‘所谓的增见、减见，舍利弗（Śāriputra，智慧第一的弟子）！这两种见解都依赖于一个界，同一个界结合于一个界。一切愚痴凡夫，因为不如实地知晓那个界、不如实地见到那个界，所以生起极其恶劣的大邪见心，认为众生界增加了，认为众生界减少了。’ 当时，慧命舍利弗（Śāriputra，智慧第一的弟子）禀告佛说：‘世尊！什么是那个“一界”？为什么说一切愚痴凡夫，因为不如实地知晓那个界、不如实地见到那个界，所以生起极其恶劣的大邪见心，认为众生界增加了，认为众生界减少了？’舍利弗（Śāriputra，智慧第一的弟子）说：‘善哉，世尊！这个道理非常深奥，我不能理解。唯愿如来为我解说，让我能够理解。’ 当时世尊告诉慧命舍利弗（Śāriputra，智慧第一的弟子）：‘这个深奥的道理，乃是如来的智慧境界，也是如来心所行之处。舍利弗（Śāriputra，智慧第一的弟子）！如此深奥的道理，一切声闻（Śrāvaka，听闻佛法而修行的弟子）、缘觉（Pratyekabuddha，独自悟道的修行者）的智慧都不能知晓、不能见到，不能观察，更何况一切愚痴凡夫能够测量？只有诸佛如来的智慧，才能观察知见这个道理。舍利弗（Śāriputra，智慧第一的弟子）！一切声闻（Śrāvaka，听闻佛法而修行的弟子）、缘觉（Pratyekabuddha，独自悟道的修行者）所有的智慧，对于这个道理只能仰信，不能如实地知见观察。舍利弗（Śāriputra，智慧第一的弟子）！甚深义就是第一义谛，第一义谛就是众生界，众生界就是如来藏（Tathāgatagarbha，一切众生皆具的佛性），如来藏（Tathāgatagarbha，一切众生皆具的佛性）就是法身（Dharmakāya，佛的法性之身）。舍利弗（Śāriputra，智慧第一的弟子）！如我所说的法身（Dharmakāya，佛的法性之身）的意义，超过恒河沙数，不离不脱、不断不异、不可思议的佛法如来功德智慧。’ ‘舍利弗（Śāriputra，智慧第一的弟子）！比如世间的灯，所有的明亮颜色和触感，不离不脱。又如摩尼宝珠（Maṇi jewel，如意宝珠），所有的明亮颜色和形状，不离不脱。舍利弗（Śāriputra，智慧第一的弟子）！如来所说的法身（Dharmakāya，佛的法性之身）的意义也是这样，超过恒河沙数，不离不脱、不断不异、不可思议的佛法如来功德
English
English version Planting all kinds of views. 'So-called increasing view and decreasing view, Śāriputra (the disciple foremost in wisdom)! These two kinds of views rely on one realm, the same realm combines with one realm. All ignorant ordinary people, because they do not truly know that one realm, do not truly see that one realm, give rise to extremely evil great wrong views, saying that the realm of sentient beings increases, saying that the realm of sentient beings decreases.' At that time, the wise Śāriputra (the disciple foremost in wisdom) said to the Buddha: 'World Honored One! What is that 'one realm'? Why is it said that all ignorant ordinary people, because they do not truly know that one realm, do not truly see that one realm, give rise to extremely evil great wrong views, saying that the realm of sentient beings increases, saying that the realm of sentient beings decreases?' Śāriputra (the disciple foremost in wisdom) said: 'Excellent, World Honored One! This meaning is very profound, I cannot understand it. I only wish that the Tathāgata would explain it for me, so that I can understand.' At that time, the World Honored One told the wise Śāriputra (the disciple foremost in wisdom): 'This profound meaning is the realm of the Tathāgata's wisdom, and also the place where the Tathāgata's mind dwells. Śāriputra (the disciple foremost in wisdom)! Such a profound meaning cannot be known, cannot be seen, cannot be observed by the wisdom of all Śrāvakas (disciples who hear and practice the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own), how much less can it be measured by all ignorant ordinary people? Only the wisdom of all Buddhas and Tathāgatas can observe and know this meaning. Śāriputra (the disciple foremost in wisdom)! All the wisdom of all Śrāvakas (disciples who hear and practice the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own) can only believe in this meaning, but cannot truly know, see, and observe it. Śāriputra (the disciple foremost in wisdom)! The profound meaning is the ultimate truth, the ultimate truth is the realm of sentient beings, the realm of sentient beings is the Tathāgatagarbha (the Buddha-nature inherent in all beings), the Tathāgatagarbha (the Buddha-nature inherent in all beings) is the Dharmakāya (the body of the Dharma). Śāriputra (the disciple foremost in wisdom)! The meaning of the Dharmakāya (the body of the Dharma) that I speak of exceeds the sands of the Ganges, it does not leave, does not separate, does not cease, is not different, and is the inconceivable merit and wisdom of the Buddha Dharma Tathāgata.' 'Śāriputra (the disciple foremost in wisdom)! For example, the light, color, and touch of a lamp in the world do not leave or separate. Also, like a Maṇi jewel (wish-fulfilling jewel), all its bright colors and shapes do not leave or separate. Śāriputra (the disciple foremost in wisdom)! The meaning of the Dharmakāya (the body of the Dharma) that the Tathāgata speaks of is also like this, exceeding the sands of the Ganges, it does not leave, does not separate, does not cease, is not different, and is the inconceivable merit and -------------------------------------------------------------------------------- 智慧。
Chinese
“舍利弗！此法身者，是不生不灭法，非过去际、非未来际，离二边故；舍利弗，非过去际者离生时故，非未来际者离灭时故。舍利弗，如来法身常，以不异法故、以不尽法故。舍利弗！如来法身恒，以常可归依故、以未来际平等故。舍利弗！如来法身清凉，以不二法故、以无分别法故。舍利弗，如来法身不变，以非灭法故、以非作法故。 “舍利弗！即此法身，过于恒沙无边烦恼所缠，从无始世来随顺世间，波浪漂流，往来生死，名为众生。舍利弗！即此法身，厌离世间生死苦恼，弃舍一切诸有欲求，行十波罗蜜，摄八万四千法门，修菩提行，名为菩萨。 “复次舍利弗！即此法身，离一切世间烦恼使缠，过一切苦，离一切烦恼垢，得净得清净，住于彼岸清净法中，到一切众生所愿之地，于一切境界中究竟通达，更无胜者；离一切障、离一切碍，于一切法中得自在力，名为如来、应、正遍知。是故舍利弗！不离众生界有法身，不离法身有众生界；众生界即法身，法身即众生界。舍利弗！此二法者，义一名异。 “复次舍利弗！如我上说，众生界中亦三种法，皆真实如，不异不差。何谓三法？一者如来藏本际相应体及清净法，二者如来藏本际不相应体及烦恼缠不清净法，三者如来藏 现代汉语译本 智慧。 ‘舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称）！这法身（Dharmakāya，佛的法性之身）是不生不灭的法，它不属于过去，也不属于未来，因为它超越了二元对立；舍利弗，说它不属于过去，是因为它超越了生起的时间，说它不属于未来，是因为它超越了灭去的时间。舍利弗，如来（Tathāgata，佛的称号之一）的法身是常住的，因为它不异于法，因为它不会穷尽。舍利弗！如来的法身是恒常的，因为它永远可以作为归依之处，因为它在未来也是平等的。舍利弗！如来的法身是清凉的，因为它是不二之法，因为它没有分别。舍利弗，如来的法身是不变的，因为它不是灭去之法，也不是造作之法。’ ‘舍利弗！就是这法身，被超过恒河沙数般的无边烦恼所缠绕，从无始以来顺应世间，在波浪中漂流，往来于生死轮回之中，这就被称为众生。舍利弗！就是这法身，厌离世间的生死苦恼，抛弃一切诸有的欲望和追求，修行十波罗蜜（十种到达彼岸的方法），摄取八万四千法门，修习菩提（Bodhi，觉悟）之行，这就被称为菩萨（Bodhisattva，追求觉悟的修行者）。’ ‘再者，舍利弗！就是这法身，脱离一切世间的烦恼束缚，超越一切痛苦，远离一切烦恼垢染，获得清净，安住在彼岸的清净法中，到达一切众生所希望到达的地方，在一切境界中究竟通达，再也没有比它更殊胜的；脱离一切障碍，脱离一切阻碍，在一切法中获得自在的力量，这就被称为如来、应供、正遍知（Tathāgata, Arhat, Samyak-saṃbuddha，佛的三种称号）。所以，舍利弗！不能离开众生界而有法身，也不能离开法身而有众生界；众生界就是法身，法身就是众生界。舍利弗！这两种法，意义相同，名称不同。’ ‘再者，舍利弗！正如我上面所说，在众生界中也有三种法，都是真实如是的，没有差异，没有差别。什么是这三种法？一是如来藏（Tathāgatagarbha，如来藏）本际相应之体以及清净法，二是如来藏本际不相应之体以及烦恼缠缚的不清净法，三是如来藏