English
English version: ‘To mature beings, to mature the Dharma.’ Thus, Ānanda! The Tathāgata (如来 - Thus Gone One) in the causal stage, relying on true knowledge, relying on measured practice, understands the Tathāgata-dhātu (如来界 - Tathagata-realm) as without defilement or attachment, able to enter and exit the cycle of birth and death, not bound by afflictions but attaining great skillful means, dwelling in the un-dwelling place of tranquil Nirvāṇa, quickly attaining Anuttarā-samyak-saṃbodhi (阿耨多罗三藐三菩提 - unsurpassed, complete and perfect enlightenment). ‘Ānanda! This Tathāgata-dhātu is immeasurable and boundless, concealed by the cocoon of all afflictions, drifting and sinking in the stream of birth and death, revolving endlessly in the six realms, which I call the realm of sentient beings. Ānanda! This realm of sentient beings, arising from aversion to the suffering of birth and death, removing the desires of the six dusts, relying on the eighty-four thousand Dharma gates encompassed by the ten Pāramitās (波罗蜜 - perfections), cultivating the Bodhi path, I call a Bodhisattva. Ānanda! This realm of sentient beings has already escaped the cocoon of all afflictions, transcended all suffering, washed away defilements, ultimately becoming serene, pure, and clear, desired to be seen by all sentient beings, the subtle supreme ground, the ground of all-knowing, all unobstructed, entering and dwelling in this, reaching incomparable ability, having already obtained the great sovereign power of the Dharma King, I call a Tathāgata (多陀阿伽度 - Thus Gone One), Arhat (阿罗诃 - Worthy One), Samyak-saṃbuddha (三藐三佛陀 - Perfectly Enlightened One).’ ‘Ānanda! This Tathāgata-dhātu is equal in all places in the three positions, completely without obstruction, originally tranquil. Just like space, all kinds of colors cannot cover it, cannot fill it, cannot block it, whether it is an earthenware vessel, a silver vessel, or a gold vessel, space is equal in all. The Tathāgata-dhātu is also like this, equal in all places in the three positions, completely without obstruction. Ānanda! All Tathāgatas in the causal stage, relying on true knowledge, relying on measured practice, observe the five kinds of merits of the Tathāgata-dhātu, which are inexpressible, without duality, transcending one and different, transcending the realm of perception and observation, all places are of one taste. Having seen this, Bodhisattvas remove the appearance of sentient beings, remove the appearance of difference in dharmas, remove the appearance of great knots, relying on unobstructed wisdom, observe the Tathāgata-dhātu in the continuum of sentient beings, giving rise to a strange thought: ‘Alas! Sentient beings, the Tathāgata is within the body of sentient beings, but they do not see the Tathāgata according to the truth.’ Therefore, I speak of the complete holy path, to unravel the coverings and obstructions of beginningless mutual entanglement, so that sentient beings, because of the holy --------------------------------------------------------------------------------
Chinese
道力破除相结，自能证见如理如来真实平等。何因如此？一切众生执相所缚，不识如来、不得如来、不见如来。阿难！如来昔在因地，观如来界通达明了，正觉众法悉平等如，正转无上微妙法轮，正直成熟圣弟子众，无量无边恭敬围绕，住于无余清凉涅槃，乃至世界穷尽不舍众生为利益事。 “阿难！是如来界自性净故，于众生处无异相故、无差别故，极随平等清亮润滑，最妙柔贤与其相应。阿难！譬如水界自性清润，能摄能润能长一切药草树木。如是，阿难！一切诸佛在因地中，依如来界修行善根利益众生，为此事故来入三界现生老病死，是诸菩萨生老等苦非真实有。何以故？已如实见如来界故。阿难！譬如豪富长者惟有一男端正聪黠，保念爱惜瞻视养护情无暂舍。是儿稚小贪乐舞戏，不悟脚跌堕大深坑粪秽死尸膀烂臭处。其儿母亲及余眷属，见子堕坑惊唤大叫，呜呼痛哉烦冤懊恼。是诸亲属虽复悲号而身无力怯弱，不能入此深坑救拔子苦。是时长者速疾驰还，念子心重不厌臭秽，自入坑中捉子牵出。如是，阿难！我作此喻以显实义，所言死尸粪坑譬于三界；其一子者譬凡夫众生；母及眷属譬声闻缘觉，是二乘人见诸众生漂没有流沉溺生死，虽复忧念伤叹慈愍，无力无能济拔令出；豪富长者即是菩萨，清净无 现代汉语译本：以道的力量破除各种表象的束缚，自然能够证悟到符合真理的如来真实平等之境。为什么会这样呢？因为一切众生都执着于表象而被束缚，因此不能认识如来、不能得到如来、不能见到如来。阿难（Ananda，佛陀的十大弟子之一）！如来过去在因地修行时，观察如来之境界通达明了，正确觉悟到一切诸法都是平等如一的，从而开始转动无上微妙的法轮，正直地教化成熟圣弟子们，无量无边的众生恭敬围绕，最终安住于没有余留的清凉涅槃之境，乃至世界终结之时，也不放弃为了利益众生而行事。 阿难（Ananda）！因为如来之境界自性清净，所以在众生之处没有差异之相、没有差别之故，极其随顺平等，清亮润滑，最微妙的柔和贤善与之相应。阿难（Ananda）！譬如水界自性清澈滋润，能够摄取、滋润、生长一切药草树木。如此，阿难（Ananda）！一切诸佛在因地修行时，依靠如来之境界修行善根，利益众生，因此才进入三界，示现生老病死。这些菩萨所经历的生老等苦并非真实存在。为什么呢？因为他们已经如实地见到了如来之境界。阿难（Ananda）！譬如一位豪富的长者只有一个儿子，端正聪慧，他珍爱怜惜，时刻关注照料，感情没有片刻的离开。这个孩子年幼贪玩，不小心失足掉入一个充满粪便、腐烂尸体、散发恶臭的大深坑。他的母亲和其余亲属，看到孩子掉入坑中，惊慌大叫，悲痛呼喊，烦恼懊悔。这些亲属虽然悲伤哭号，但自身无力怯弱，不能进入这个深坑救出孩子。这时，长者迅速赶回来，因为思念儿子心切，不嫌弃污秽恶臭，亲自进入坑中，抓住儿子拉了出来。如此，阿难（Ananda）！我用这个比喻来显示真实的意义，所说的死尸粪坑比喻三界；其中的一个儿子比喻凡夫众生；母亲和眷属比喻声闻缘觉（Sravaka and Pratyekabuddha，小乘佛教的两种修行者），这二乘人看到众生漂泊沉没，沉溺于生死轮回之中，虽然忧虑思念，伤感叹息，慈悲怜悯，却没有力量和能力救拔他们出来；豪富长者就是菩萨，清净无
English
English version: By the power of the Path, breaking through the bonds of appearances, one can naturally realize the true and equal state of the Tathagata (如来, another name for Buddha, meaning 'Thus Come One') in accordance with the truth. Why is this so? Because all sentient beings are bound by their attachment to appearances, and therefore cannot recognize the Tathagata, cannot attain the Tathagata, and cannot see the Tathagata. Ananda (阿难, Buddha's attendant)! In the past, when the Tathagata was in the stage of causal practice, he observed the realm of the Tathagata with thorough understanding and clarity, correctly realizing that all dharmas (法, teachings or phenomena) are equal and the same. Thus, he began to turn the unsurpassed and subtle Dharma wheel (法轮, the wheel of Dharma, symbolizing the teachings of Buddhism), righteously maturing the assembly of noble disciples. Limitless and boundless beings respectfully surrounded him, and he dwelt in the state of Nirvana (涅槃, liberation from suffering) without remainder of defilements, even until the end of the world, never abandoning the work of benefiting sentient beings. Ananda (阿难)! Because the realm of the Tathagata is pure in its self-nature, there is no difference in appearance or distinction in the place of sentient beings. It is extremely compliant and equal, clear, bright, smooth, and the most subtle gentleness and virtue are in accordance with it. Ananda (阿难)! For example, the water element is clear and moist in its self-nature, able to gather, moisten, and grow all herbs, trees, and plants. Likewise, Ananda (阿难)! All Buddhas, in their stage of causal practice, rely on the realm of the Tathagata to cultivate good roots and benefit sentient beings. For this reason, they enter the Three Realms (三界, the realm of desire, the realm of form, and the realm of formlessness) and manifest birth, old age, sickness, and death. The suffering of birth, old age, and so on, experienced by these Bodhisattvas (菩萨, beings who seek enlightenment) are not truly existent. Why? Because they have already truly seen the realm of the Tathagata. Ananda (阿难)! For example, a wealthy elder has only one son, who is handsome and intelligent. He cherishes, loves, watches over, and cares for him, his affection never wavering for a moment. This child, being young and fond of dancing and playing, carelessly stumbles and falls into a large, deep pit filled with excrement, decaying corpses, and foul odors. His mother and other relatives, seeing the child fall into the pit, cry out in alarm, wailing in pain, filled with vexation and regret. Although these relatives grieve and weep, they are weak and powerless, unable to enter this deep pit to rescue the child from his suffering. At this time, the elder quickly returns, his mind heavy with thoughts of his son, not repulsed by the filth and stench, and personally enters the pit, grabs his son, and pulls him out. Likewise, Ananda (阿难)! I use this analogy to reveal the true meaning. The corpses and excrement pit are analogous to the Three Realms; the one son is analogous to ordinary sentient beings; the mother and relatives are analogous to Sravakas (声闻, Hearers) and Pratyekabuddhas (缘觉, Solitary Buddhas). These two vehicles (小乘佛教的两种修行者) see sentient beings drifting, sinking, and drowning in the cycle of birth and death, and although they worry, think, grieve, sigh, and have compassion, they lack the strength and ability to rescue them and bring them out. The wealthy elder is the Bodhisattva, pure and without --------------------------------------------------------------------------------
Chinese
垢无秽浊心，已能证见未曾习法，来入生死臭恶之处，而现受身济拔众生。阿难当知，如是菩萨大悲希有不可言说，超出三界脱诸累缚，更入三界受三有生，因沤和拘舍罗，摄持波若波罗蜜，虽有烦恼不能点污，演说正法灭众生苦。阿难！是如来界大威神、无变异柔润故，汝应知。阿难！是众生界是诸圣性，无修无不修，无行无不行，无心无心法，无业无果报，无苦无乐得入是处，是性平等，是性无异相，是性远离，是性随从，是性广大，是性无我所，是性无高下，是性真实，是性无尽，是性常住，是性明净。阿难！云何是性是诸圣性？一切圣法缘此得成，一切圣人依因此性而得显现，故我说之为诸圣性。 “阿难！我今说如来性，过恒沙数一切如来不共真实，从此法出而得显现，名如来界。信乐正说深味爱重，一切圣贤人戒定慧身即得成就，是故此法名为法身。是法者相摄、不相离，不舍智、非有解，是依、是持、是处，若法不相摄相离、舍智有解，亦是依是持是处，是故我说，一切法藏无变异故名为如如，无颠倒故名为实际，过一切相名为寂灭，圣人行处无分别智之境界故名第一义。阿难！是如来界，非有非无、不染不净，自性无垢、清净相应，汝当知！ “阿难！云何如来为界不可思议？阿难！是 如来界在有垢地，净不净法俱在一时，是处不可思惟，依甚深理而得解脱，成阿罗汉、成辟支佛，非其境界。阿难！有二种法不可通达：一者自性清净法界不可通达；二者烦恼垢障不可通达，惟阿毗跋致菩萨与大法相应，能听能受能持。诸菩萨、声闻、缘觉，信佛语故得知此法。阿难！如来为此界性不可思议。” 无上依经菩提品第三 佛告阿难：“何者如来阿耨多罗三藐三菩提？诸佛婆伽婆在无漏界，一切障永尽，转依寂静明净。是无上菩提与十种分相应，汝当知。何等为十？一者自性，二者因缘，三者惑障，四者至果，五者作事，六者相摄，七者行处，八者常住，九者不共，十者不可思惟。 “阿难！何者名为菩提自性？十地十波罗蜜，如理如量修出离道，所得转依寂静明净，声闻缘觉非其境界，是即名为菩提自性。阿难！是界未除烦恼㲉，我说名如来藏至极清净，是名转依法。有四种相：一者生起缘故，二者灭尽缘故，三者正熟思量所知法果故，四者最清净法界体故。何者名生起缘？出一切世如来相续，是菩提道生起缘处。何者名灭尽缘？三品烦恼根本种类，依因此法永灭尽故。何者所知法果？已正通达所知真如，证得果故。何者名法界体？灭诸相结最净法界，所显现故。阿难！是转依相， 现代汉语译本：如来界存在于有垢染之地，清净与不净之法同时存在，这个境界是不可思议的，需要依靠甚深的道理才能得到解脱。即使是成就阿罗汉、辟支佛，也无法达到这种境界。阿难！有两种法是无法完全通达的：一是自性清净的法界不可通达；二是烦恼垢障不可通达，只有阿毗跋致菩萨（不退转菩萨）与大法相应，才能听闻、接受和奉持。诸位菩萨、声闻、缘觉，因为相信佛的教诲才能得知此法。阿难！如来所说的这个界性是不可思议的。 《无上依经·菩提品》第三 佛告诉阿难：‘什么是如来的阿耨多罗三藐三菩提（无上正等正觉）？诸佛婆伽婆（世尊）在无漏界，一切障碍永远断尽，转变所依而达到寂静明净的境界。这无上菩提与十种分相应，你应该知道。哪十种呢？一是自性，二是因缘，三是惑障，四是至果，五是作事，六是相摄，七是行处，八是常住，九是不共，十是不可思议。’ ‘阿难！什么叫做菩提自性？十地（菩萨修行的十个阶段）和十波罗蜜（十种到达彼岸的方法），如理如量地修习出离之道，所得到的转变所依是寂静明净的，声闻和缘觉无法达到这种境界，这就是菩提自性。阿难！这个界性在未去除烦恼㲉（烦恼的覆盖）时，我称之为如来藏（如来所藏的清净自性），达到极其清净的状态，这就是转依法。它有四种相：一是生起缘故，二是灭尽缘故，三是正熟思量所知法果故，四是最清净法界体故。什么是生起缘？生出一切世间的如来相续，这是菩提道生起的因缘之处。什么是灭尽缘？三品烦恼（三种烦恼）的根本种类，依靠此法而永远灭尽。什么是所知法果？已经正确通达所知真如（事物的真实本性），证得果位。什么是法界体？灭除各种相结（各种执着），最清净的法界所显现的。阿难！这就是转依的相。’