English
English version The path where Pratyekabuddhas dwell is not the place reached by the four virtues of the Dharmakaya (Dharmakaya, the body of the Dharma) of the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha), therefore the permanence, bliss, self, and purity of the Dharmakaya are not their realm. Ananda (Ananda, one of the ten principal disciples of the Buddha)! If there are sentient beings who believe the words of the Tathagata and can see the permanence, bliss, self, and purity of the Dharmakaya, then these sentient beings have no inverted minds and generate true views. Why is this so? Because the inverted cultivation of the path where Sravakas (Sravaka, a hearer or disciple) and Pratyekabuddhas dwell is not the place reached by the four virtues of the Dharmakaya of the Tathagata, therefore the permanence, bliss, self, and purity of the Dharmakaya are not their realm. ‘Ananda! If there are sentient beings who believe the words of the Tathagata and can see the permanence, bliss, self, and purity of the Dharmakaya, then these sentient beings have no inverted minds and generate true views. Why is this so? Ananda! The Dharmakaya of the Tathagata is the true, permanent, blissful, self, and pure Paramita (paramita, perfection). If there are sentient beings who, through the supreme and wonderful path, observe the body of the Tathagata, these sentient beings are entering from light into light, from a place of peace and security to a place of supreme bliss, they are the true children of the Buddha, beloved and cherished by the Buddha's heart, proceeding from the Buddha's mouth, attaining the Buddha's accomplishment, born from the Dharma, obtaining a share of the Dharma wealth. Ananda! Icchantikas (icchantika, one who has severed their roots of goodness) abandon and turn their backs on the true Dharma, deeply attached to and delighting in the foulness of birth and death; to remove this delusion, I speak of cultivating and aspiring to the Great Vehicle (Mahayana, the Great Vehicle Buddhism), relying on this Dharma to attain the most pure fruit. Ananda! All heretics are attached to the ego-view and generate clinging; the phenomena such as form are without self-nature and without contention, therefore the Buddhas of the three times (past, present, and future) in all places, and what I speak of, are called the true self. These heretics cling to the inner five skandhas (skandha, aggregates of existence: form, feeling, perception, volition, consciousness) and generate the ego-view, their minds at peace and happy; to break this delusion, therefore I speak of cultivating Prajnaparamita (Prajnaparamita, perfection of wisdom), relying on this Dharma to attain the fruit of the true self. Ananda! Sravakas are afraid of birth and death, and delight in the place where suffering is extinguished; to remove this attachment, I speak of cultivating the Samadhi (samadhi, concentration) gate of breaking through emptiness, relying on this Dharma to attain a complete share, the Paramita fruit of worldly and supramundane bliss. Ananda! Pratyekabuddhas are unable to observe and benefit others, and cannot live in harmony with sentient beings, dwelling alone in contemplation, their minds at peace and happy; to remove this attachment, I speak of cultivating the Great Compassion (karuna, compassion) of the Bodhisattva, relying on this Dharma to constantly pervade the ten directions, staying to do beneficial deeds for sentient beings, therefore attaining the Paramita fruit of permanence. Ananda! Because of these four...’ --------------------------------------------------------------------------------
Chinese
德，一切如来实称法界，不著有无如大虚空，修空界最究竟，过三际永安住。 “阿难！一切阿罗汉、辟支佛、大地菩萨，为四种障，不得如来法身四德波罗蜜。何者为四？一者生缘惑、二者生因惑、三者有有、四者无有。何者生缘惑？即是无明住生一切行，如无明生业。何者是生因惑？是无明住地所生诸行，譬如无明所生诸业。何者有有？缘无明住地，因无明住地所起无漏行三种意生身，譬如四取为缘，三有漏业为因起三种有。何者无有？缘三种意生身，不可觉知微细堕灭，譬如缘三有中生念念老死。无明住地一切烦恼是其依处未断除故，诸阿罗汉及辟支佛、自在菩萨，不得至见烦恼垢浊习气臭秽究竟灭尽大净波罗蜜；因无明住地起轻相惑，有虚妄行未灭除故，不得至见无作无行极寂大我波罗蜜；缘无明住地因微细虚妄起无漏业，意生诸阴未除尽故，不得至见极灭远离大乐波罗蜜；若未能得一切烦恼诸业生难永尽无余，是诸如来为甘露界，则变易死断流灭无量，不得至见极无变异大常波罗蜜。 “阿难！于三界中有四种难：一者烦恼难、二者业难、三者生报难、四者过失难。无明住地所起方便生死，如三界内烦恼难；无明住地所起因缘生死，如三界内业难；无明住地所起有有生死，如三界内生难；无明 现代汉语译本 德（功德），一切如来真实地宣称法界，不执著于有或无，如同广大的虚空，修习空界达到最究竟的境界，超越过去、现在、未来三世，永远安住。 ‘阿难（佛陀的弟子）！一切阿罗汉（断尽烦恼，证入涅槃的圣者）、辟支佛（无师自悟的圣者）、大地菩萨（已证得很高果位的菩萨），因为四种障碍，无法获得如来法身的四德波罗蜜（常、乐、我、净）。哪四种呢？第一是生缘惑，第二是生因惑，第三是有有，第四是无有。什么是生缘惑？就是无明住地（根本无明）产生一切行（业），如同无明产生业。什么是生因惑？是无明住地所产生的诸行，譬如无明所产生的诸业。什么是有有？缘于无明住地，因为无明住地所生起的无漏行（善业）而产生的三种意生身（中阴身），譬如以四取（欲取、见取、戒禁取、我语取）为缘，以三有漏业（善业、恶业、不动业）为因而生起三种有（欲有、色有、无色有）。什么是无有？缘于三种意生身，不可觉知的微细堕落和灭亡，譬如缘于三有中生起念念迁流的老死。因为无明住地是一切烦恼的依处，尚未断除，所以诸阿罗汉以及辟支佛、自在菩萨，无法达到见到烦恼垢浊习气臭秽究竟灭尽的大净波罗蜜；因为无明住地生起轻微的虚妄之惑，有虚妄的行（作为）没有灭除，所以无法达到见到无作无行极其寂静的大我波罗蜜；缘于无明住地，因为微细的虚妄而生起无漏业，意生诸阴（五阴）没有除尽，所以无法达到见到极其寂灭远离的大乐波罗蜜；如果不能使一切烦恼诸业生难永远灭尽无余，那么诸如来所证得的甘露界，就会有变易死（变化生死）断流灭（断灭）等无量过患，无法达到见到极其无变异的大常波罗蜜。 ‘阿难！在三界（欲界、色界、无色界）中有四种困难：第一是烦恼难，第二是业难，第三是生报难，第四是过失难。无明住地所生起的方便生死，如同三界内的烦恼难；无明住地所生起的因缘生死，如同三界内的业难；无明住地所生起的有有生死，如同三界内的生难；无明
English
English version De (Merit), all Tathagatas (Thus Come Ones) truly proclaim the Dharmadhatu (Dharma Realm), not clinging to existence or non-existence, like the vast emptiness, cultivating the realm of emptiness to the most ultimate state, transcending the three times (past, present, future), and eternally abiding. 'Ananda (Buddha's disciple)! All Arhats (enlightened beings who have extinguished all afflictions and entered Nirvana), Pratyekabuddhas (self-enlightened beings), and great Bodhisattvas (Bodhisattvas who have attained high levels of realization), due to four obstacles, cannot attain the four virtues of the Dharmakaya (Dharma Body) of the Tathagata: Paramita (Perfection) of Eternity, Bliss, Self, and Purity. What are the four? First is the delusion of conditioned existence, second is the delusion of the cause of existence, third is existence, and fourth is non-existence. What is the delusion of conditioned existence? It is the fundamental ignorance (Avidya-sthana) that gives rise to all actions (karma), just as ignorance gives rise to karma. What is the delusion of the cause of existence? It is the various actions arising from the ground of ignorance, like the various karmas arising from ignorance. What is existence? It arises from the ground of ignorance, and because of the unwholesome actions arising from the ground of ignorance, the three types of ideational bodies (intermediate state body) arise, just as the four attachments (attachment to desires, attachment to views, attachment to precepts and prohibitions, and attachment to self-assertion) are the conditions, and the three wholesome karmas (meritorious, demeritorious, and imperturbable) are the cause for the arising of the three realms of existence (desire realm, form realm, formless realm). What is non-existence? It arises from the three types of ideational bodies, the subtle fall and destruction that cannot be perceived, just as in the three realms of existence, there is the arising of aging and death in every moment. Because the ground of ignorance is the basis of all afflictions, and has not yet been eradicated, the Arhats, Pratyekabuddhas, and liberated Bodhisattvas cannot attain the Great Purity Paramita, which is the ultimate extinction of the filth and stench of afflictions and habitual tendencies; because the ground of ignorance gives rise to slight delusions of illusion, and there are illusory actions that have not been extinguished, they cannot attain the Great Self Paramita, which is non-action, non-doing, and extreme tranquility; arising from the ground of ignorance, because of subtle illusions, unwholesome karma arises, and the ideational aggregates (Skandhas) have not been completely eliminated, they cannot attain the Great Bliss Paramita, which is extreme extinction and detachment; if one cannot completely eradicate all afflictions, karmas, and the difficulties of birth, then the nectar realm attained by the Tathagatas will have immeasurable faults such as changeable death (transformation and death) and the cessation of flow (extinction), and one cannot attain the Great Eternity Paramita, which is extremely unchangeable. 'Ananda! In the three realms (desire realm, form realm, formless realm), there are four difficulties: first is the difficulty of afflictions, second is the difficulty of karma, third is the difficulty of birth and retribution, and fourth is the difficulty of faults. The expedient birth and death arising from the ground of ignorance is like the difficulty of afflictions within the three realms; the conditioned birth and death arising from the ground of ignorance is like the difficulty of karma within the three realms; the existence arising from the ground of ignorance is like the difficulty of birth within the three realms; the ignorance --------------------------------------------------------------------------------
Chinese
住地所起无有生死，如三界内过失难。应如是知。阿难！四种生死未除灭故，三种意生身无有常乐我净波罗蜜果，惟佛法身是常是乐是我是净波罗蜜，汝应知。 “阿难！如来法身大净波罗蜜应知有二种：自性清净是其通相，无垢清净是其别相。大我波罗蜜应知有二种：远离一切外道邪执，出过我见虚妄故；远离二乘计理谬执，出过无我虚妄故。大乐波罗蜜应知有二种：断苦集本解习气缚，则能证得一切苦灭；意生诸阴拔除尽故。大常波罗蜜应知有二种：既不损减无常诸行，出过断见故；亦不增益常住涅槃，出过常见故。若计诸行无常，是名断见，若计涅槃常住，是名常见。治四惑障翻四颠倒，常乐我净为其真果。 “阿难！何者是菩提利益事？有二种事：一者无分别智、二者无分别后智。是二种智有二种事：一者为成就自利、二者为成就利他。何者自利？圆满解脱身持净法身，灭烦恼障、一切智障，是名自利；无分别智能成此法。何者为利他？从无分别后智，乃至尽生死际不作思量，显二种身说法无穷无间无量，为脱生死三恶道苦，为欲安立一切众生，置于善道住三乘处，是名利他。复次自利，与三功德分不相离：一者无漏、二者遍满、三者无为。复次利他，与四功德分不相离，拔济众生不堕四处：一 现代汉语译本 住处所生起的（现象）没有生死，如同三界内的过失难以避免。应当这样理解。阿难（Ananda，佛陀的十大弟子之一）！因为四种生死（生、老、病、死）尚未断灭的缘故，三种意生身（指中阴身等）没有常、乐、我、净四种波罗蜜（Paramita，到彼岸）的果报，只有佛的法身才是常、乐、我、净四种波罗蜜，你应该知道。 ‘阿难！如来的法身大净波罗蜜，应当知道有两种：自性清净是其普遍的相状，无垢清净是其特殊的相状。大我波罗蜜，应当知道有两种：远离一切外道的邪见执着，超出执着于我的虚妄见解；远离二乘（声闻乘和缘觉乘）计较道理的谬误执着，超出执着于无我的虚妄见解。大乐波罗蜜，应当知道有两种：断除苦和苦的根源，解除习气的束缚，就能证得一切苦的灭除；意生诸阴（五阴）彻底拔除干净的缘故。大常波罗蜜，应当知道有两种：既不损减无常的诸行（一切有为法），超出断灭见的缘故；也不增益常住的涅槃（Nirvana，寂灭），超出常见（执着于永恒不变）的缘故。如果执着于诸行是无常的，这叫做断见；如果执着于涅槃是常住的，这叫做常见。对治四种惑障，翻转四种颠倒，常、乐、我、净就是它的真实果报。’ ‘阿难！什么是菩提（Bodhi，觉悟）的利益之事？有两种事：一是无分别智，二是无分别后智。这两种智慧有两种事：一是成就自利，二是成就利他。什么是自利？圆满解脱身，持有清净法身，灭除烦恼障和一切智障，这叫做自利；无分别智能成就这种法。什么是利他？从无分别后智开始，乃至到生死终结之际都不作思量，显现两种身（法身和应化身），说法无穷无尽、没有间断、没有限量，为了脱离生死和三恶道（地狱、饿鬼、畜生）的痛苦，为了安立一切众生，安置在善道，住在三乘（声闻乘、缘觉乘、菩萨乘）的境界，这叫做利他。进一步说，自利与三种功德分不开：一是无漏，二是遍满，三是无为。进一步说，利他与四种功德分不开，救拔众生不堕入四处：一