English
English version: The Tathāgata-dhātu (Realm of the Tathāgata) exists in the defiled ground, where pure and impure dharmas (phenomena) coexist simultaneously. This state is inconceivable and can only be liberated through profound principles. Even Arhats (worthy ones) and Pratyekabuddhas (solitary Buddhas) cannot attain this realm. Ānanda! There are two types of dharmas that cannot be fully comprehended: first, the self-nature of the pure Dharma-dhātu (Realm of Dharma) is incomprehensible; second, the defilements and obscurations of afflictions are incomprehensible. Only the Avaivartika Bodhisattvas (non-regressing Bodhisattvas) who are in accordance with the Great Dharma can hear, receive, and uphold it. All Bodhisattvas, Śrāvakas (hearers), and Pratyekabuddhas can know this Dharma because they believe in the Buddha's words. Ānanda! The Tathāgata speaks of this inconceivable nature of the dhātu. The Third Chapter on Bodhi from the Anuttarāśraya Sūtra (The Sutra of the Supreme Reliance) The Buddha told Ānanda: 'What is the Tathāgata's Anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment)? The Buddhas, the Bhagavats (World-Honored Ones), are in the Anāsrava-dhātu (Realm without outflows), where all obstacles are eternally extinguished, and the basis is transformed into serene luminosity. This unsurpassed Bodhi corresponds to ten aspects, which you should know. What are the ten? First, self-nature; second, conditions; third, afflictive obscurations; fourth, attainment of the fruit; fifth, actions; sixth, mutual inclusion; seventh, the place of practice; eighth, permanence; ninth, non-commonality; and tenth, inconceivability.' 'Ānanda! What is called the self-nature of Bodhi? The ten Bhūmis (ten stages of Bodhisattva practice) and the ten Pāramitās (ten perfections), cultivating the path of liberation in accordance with principle and measure, the transformation of the basis attained is serene luminosity. Śrāvakas and Pratyekabuddhas cannot reach this state; this is the self-nature of Bodhi. Ānanda! When this dhātu has not yet removed the kleśa-āvaraṇa (covering of afflictions), I call it the Tathāgatagarbha (Womb of the Tathāgata), which is supremely pure; this is the Dharma of transformation. It has four aspects: first, because of the arising condition; second, because of the extinguishing condition; third, because of the fruit of the Dharma known through proper maturation and contemplation; fourth, because of the essence of the most pure Dharma-dhātu. What is the arising condition? The continuous arising of all worldly Tathāgatas; this is the place where the Bodhi path arises. What is the extinguishing condition? The fundamental types of the three categories of afflictions are eternally extinguished by relying on this Dharma. What is the fruit of the knowable Dharma? Having correctly penetrated the knowable Suchness (true nature of things), one attains the fruit. What is the essence of the Dharma-dhātu? The most pure Dharma-dhātu, which manifests by extinguishing all fetters of appearances. Ānanda! This is the aspect of transformation.' --------------------------------------------------------------------------------
Chinese
是转依者，则佛婆伽婆无上菩提故名菩提性。 “阿难！有四种法为得无上菩提作因。何者为四？一者愿乐修习摩诃衍法，二者修习般若波罗蜜，三者修习破虚空三昧门，四者修习如来大悲。阿难！有四种惑障菩提果。何者为四？一者弃背大乘法，二者邪执我见，三者畏生死苦，四者不行利益他众生事。阿难！有四种菩提无上胜果。何者为四？一者最净，二者真我，三者妙乐，四者常住。”是时阿难闻佛语已，于众会中即从座起，偏袒右肩右膝着地，曲躬恭敬顶礼佛足，合掌向佛而说偈言： “能说能行甚深理， 永度有流不退没， 已过怨结诸怖畏， 故我稽首问瞿昙。 云何法是菩提因？ 云何名障名为果？ 惟愿慈善大悲尊， 怜愍我等分别说。” 是时世尊唱言：“善哉阿难！能问如来甚深大义，汝行利益多众生故，为令人天得道安乐。汝今谛听，至心渴仰恭敬信受。” “善哉世尊！愿乐欲闻。” 佛告阿难：“世间中有三品众生：一者著有、二者着无、三者不著有无。著有者复有二种：一者背涅槃道无涅槃性，不求涅槃愿乐生死；二者于我法中不生渴仰，诽谤大乘。阿难！是等众生非佛弟子，佛非大师非归依处。如是人等已住愚盲，必堕险怖大闇之中，于旷野 现代汉语译本： 是转依者，那么佛婆伽婆（Bhagavan，世尊）的无上菩提，因此名为菩提性。 ‘阿难（Ananda，佛陀的侍者）！有四种法可以作为获得无上菩提的因。哪四种呢？一是愿乐修习摩诃衍法（Mahayana，大乘法），二是修习般若波罗蜜（Prajna Paramita，智慧到彼岸），三是修习破虚空三昧门，四是修习如来大悲。阿难！有四种惑会障碍菩提果。哪四种呢？一是弃背大乘法，二是邪执我见，三是畏惧生死之苦，四是不行利益其他众生的事情。阿难！有四种菩提无上殊胜的果。哪四种呢？一是至为清净，二是真实自我，三是妙乐，四是常住。’这时阿难听了佛的话后，在大众中立即从座位上站起，偏袒右肩，右膝着地，弯腰恭敬地顶礼佛足，合掌向佛而说偈语： ‘能够说也能够行甚深的道理，永远度过有流（轮回）而不退没，已经度过怨结和各种怖畏，所以我稽首问瞿昙（Gautama，佛陀的姓氏）。什么样的法是菩提的因？什么叫做障碍，什么叫做果？惟愿慈善大悲的世尊，怜悯我们，为我们分别解说。’ 这时世尊赞叹说：‘善哉阿难！能够问如来甚深的大义，你行利益众多众生的事情，为了使人天得到安乐。你现在仔细听，至心渴求仰慕，恭敬信受。’ ‘善哉世尊！我愿意听。’ 佛告诉阿难：‘世间中有三种众生：一是执著于有，二是执著于无，三是不执著于有无。执著于有的人又有两种：一种是背离涅槃之道，没有涅槃的本性，不寻求涅槃，愿乐于生死；另一种是在我的法中不生渴求仰慕之心，诽谤大乘。阿难！这些众生不是佛的弟子，佛不是他们的大师，也不是他们的归依之处。这样的人已经住在愚昧盲目的状态中，必定堕入险恶恐怖的大黑暗之中，在旷野
English
English version: 'It is the transformation of the basis that the unsurpassed Bodhi of the Buddha Bhagavan (Bhagavan, The Blessed One) is called the nature of Bodhi.' 'Ananda (Ananda, Buddha's attendant)! There are four dharmas that act as causes for attaining unsurpassed Bodhi. What are the four? First, the aspiration to joyfully cultivate the Mahayana Dharma (Mahayana, The Great Vehicle), second, the cultivation of Prajna Paramita (Prajna Paramita, Perfection of Wisdom), third, the cultivation of the Samadhi Door of Breaking the Void, and fourth, the cultivation of the Great Compassion of the Tathagata. Ananda! There are four kinds of delusion that obstruct the fruit of Bodhi. What are the four? First, abandoning the Mahayana Dharma, second, the deluded attachment to the view of self, third, the fear of the suffering of birth and death, and fourth, not engaging in activities that benefit other sentient beings. Ananda! There are four kinds of unsurpassed and supreme fruits of Bodhi. What are the four? First, utmost purity, second, true self, third, wonderful bliss, and fourth, permanence.' At that time, Ananda, having heard the Buddha's words, immediately arose from his seat in the assembly, bared his right shoulder, knelt on his right knee, bowed respectfully, prostrated himself at the Buddha's feet, and, with palms joined, spoke the following verse to the Buddha: 'Able to speak and able to practice profound principles, forever crossing the stream of existence without falling back, having already passed beyond the bonds of enmity and all fears, therefore I bow my head and ask Gautama (Gautama, Buddha's family name). What kind of dharma is the cause of Bodhi? What is called an obstruction, and what is called a fruit? May the benevolent and compassionate World-Honored One, have compassion on us and explain them separately.' At that time, the World-Honored One exclaimed: 'Excellent, Ananda! Able to ask the Tathagata about profound and great meanings, you act to benefit many sentient beings, in order to enable humans and devas to attain the path to peace and happiness. Now listen carefully, with a sincere heart of longing and reverence, respectfully believe and accept.' 'Excellent, World-Honored One! I wish to hear.' The Buddha told Ananda: 'In the world, there are three kinds of beings: first, those who are attached to existence; second, those who are attached to non-existence; and third, those who are not attached to either existence or non-existence. Those who are attached to existence are of two kinds: one, those who turn their backs on the path of Nirvana, do not have the nature of Nirvana, do not seek Nirvana, and delight in birth and death; and two, those who do not generate longing and reverence in my Dharma and slander the Mahayana. Ananda! These beings are not disciples of the Buddha, the Buddha is not their teacher, nor is he their refuge. Such people already dwell in ignorance and blindness, and will surely fall into the perilous and fearful great darkness, in the wilderness --------------------------------------------------------------------------------
Chinese
地更入黑秽棘刺稠林，以生死缚作于后际，落阐提网不能自出。着断无者亦有二种：一者行无方便，二者行有方便。行无方便复有二人：一者在佛法外九十六种异学外道，如支罗歌波育婆等；二者在佛法中能生信心，坚着我见不爱正理。我说此人同彼外道。复有增上慢人，在正法中观空，生于有无二见。是真空者，直向无上菩提一道净解脱门、如来显了开示正说，于中生空见，我说不可治。阿难！若有人执我见如须弥山大，我不惊怪亦不毁呰；增上慢人执着空见，如一毛发作十六分，我不许可。行有方便亦有二人：一声闻乘，唯修自利而不能为利益他事；二缘觉乘，少能利他少事而住少得云足。不著有无者，最上利根修行大乘，是人不着生死如、阐提不行无方便如、外道不行有方便如，二乘云何而行？观于生死及涅槃界平等一相，至得正道其心安止，住无住处清净涅槃，游行生死不被染污，修大悲心以为根本，志力高强坚住不动。” 佛言：“阿难！若人贪着三有、诽谤大乘，名一阐提，堕邪定聚。若人着无行无方便，堕不定聚。复有着无行有方便，不著有无行平等道，名正定聚。阿难！不著有无修行平等，惟除此人余有四人：一者一阐提、二者外道、三者声闻、四者缘觉。有四惑障，不能证得如来法身无上菩 现代汉语译本：深入到更加黑暗、污秽、荆棘丛生的森林中，被生死之绳束缚在身后，落入一阐提（断善根者）的罗网，无法自己脱身。执着于断灭论的人也有两种：一种是没有方便法门，一种是有方便法门。没有方便法门的人又有两种：一种是在佛法之外的九十六种异学外道，如支罗歌波育婆等；一种是在佛法之中，虽然能生起信心，却坚固地执着于我见，不喜爱正理。我说这种人和那些外道一样。还有增上慢的人，在正法中观空，却生起有和无两种见解。对于真正的空性，直接通向无上菩提的唯一清净解脱之门，如来明白地开示和正确地宣说，他们却在其中产生空见，我说这种人是不可救治的。阿难（佛弟子名）！如果有人执着于我见，像须弥山（佛教中的圣山）那么大，我不会惊怪也不会毁谤；但增上慢的人执着于空见，像一根毛发分成十六份那么细微，我也是不认可的。有方便法门的人也有两种：一种是声闻乘（小乘佛教）的修行者，只修习自利，而不能为他人利益做事情；一种是缘觉乘（中乘佛教）的修行者，稍微能够利益他人一些事情，就安于现状，认为自己已经足够了。不执着于有和无的人，是最上等的利根，修行大乘佛法，这种人不执着于生死，不像一阐提那样不行方便法门，不像外道那样不行有方便法门，二乘（声闻乘和缘觉乘）又该如何修行呢？他们观察生死和涅槃（佛教最高境界）的界限，是平等不二的，达到证得正道，内心安稳平静，安住在无所住处的清净涅槃中，生死不能够染污他们，修习大悲心作为根本，志向和力量高强，坚定不动摇。 佛说：‘阿难！如果有人贪恋执着于三有（欲有、色有、无色有），诽谤大乘佛法，就叫做一阐提，堕入邪定聚（无法解脱的群体）。如果有人执着于无，修行没有方便法门，就堕入不定聚（不确定能否解脱的群体）。还有执着于有和无，修行有方便法门，不执着于有和无，修行平等之道，就叫做正定聚（确定能够解脱的群体）。阿难！不执着于有和无，修行平等之道的人，只有这一种，其余还有四种人：一种是一阐提，一种是外道，一种是声闻，一种是缘觉。他们有四种迷惑和障碍，不能够证得如来法身无上的菩提（智慧）。’