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向说佛性有六十种净业功德。何谓六十。所谓四种菩萨庄严。八种菩萨光明。十六种菩萨摩诃萨大悲。三十二种诸菩萨业。 已说佛性义。次说佛菩提。有十六种无上菩提大慈悲心。 已说佛菩提。次说诸佛如来功德。所谓十力。四无所畏。十八不共法。 已说功德。次说如来三十二种无上大业。如是七种金刚句义。彼修多罗广说体相。如是应知。问曰。此七种句有何次第。答曰偈言。 从佛次有法 次法复有僧 僧次无碍性 从性次有智 十力等功德 为一切众生 而作利益业 有如是次第 已说一品具摄此论法义体相。次说七品具摄此论法义体相。解释偈义应知归敬三宝者。此明何义。所有如来教化众生。彼诸众生归依于佛。尊敬如来。归依于法。尊敬如来。归依于僧。依于三宝。说十二偈。初明佛宝。故说四偈。◎ 究竟一乘宝性论卷第一 大正藏第 31 册 No. 1611 究竟一乘宝性论 究竟一乘宝性论卷第二 后魏中印度三藏勒那摩提译 ◎佛宝品第二 佛体无前际 及无中间际 亦复无后际 寂静自觉知 既自觉知已 为欲令他 现代汉语译本 譬如在石矿中，真正的黄金是看不见的，只有能够清净的人才能看见，看见佛也是这样。 前面已经说了佛性有六十种清净的功德。什么是六十种呢？就是四种菩萨庄严，八种菩萨光明，十六种菩萨摩诃萨（Bodhisattva-Mahāsattva，伟大的菩萨）的大悲，三十二种诸菩萨的行业。 已经说了佛性的意义，接下来要说佛菩提（Bodhi，觉悟）。有十六种无上菩提的大慈悲心。 已经说了佛菩提，接下来要说诸佛如来的功德。就是十力，四无所畏，十八不共法。 已经说了功德，接下来要说如来的三十二种无上大业。像这样七种金刚句义，那些修多罗（Sūtra，经）广泛地说明了它的体相，应当这样理解。有人问：这七种句有怎样的次第呢？回答说，用偈颂来说： 从佛开始，其次有法，其次从法又有僧，僧之后是无碍性，从无碍性之后有智，十力等功德，为了所有众生，而作利益的行业，有这样的次第。 已经说了一品具足地摄取了这部论的法义体相。接下来要说七品具足地摄取这部论的法义体相。解释偈颂的意义，应当知道归敬三宝（Three Jewels，佛、法、僧）的人，这说明了什么意义呢？所有如来教化众生，那些众生归依于佛，尊敬如来；归依于法，尊敬如来；归依于僧，依于三宝。说了十二个偈颂，最初说明佛宝，所以说了四个偈颂。 《究竟一乘宝性论》卷第一 大正藏第 31 册 No. 1611 《究竟一乘宝性论》 《究竟一乘宝性论》卷第二 后魏中印度三藏勒那摩提译 佛宝品第二 佛的本体没有前际，以及没有中间际，也没有后际，寂静而自觉知。已经自觉知了，为了要令他人
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English version For example, in a stone mine, true gold is not visible; only those who are pure can see it. Seeing the Buddha is also like this. It has been said that the Buddha-nature has sixty kinds of pure merits. What are the sixty kinds? They are the four kinds of Bodhisattva adornments, the eight kinds of Bodhisattva light, the sixteen kinds of great compassion of Bodhisattva-Mahāsattvas (伟大的菩萨), and the thirty-two kinds of activities of all Bodhisattvas. Having spoken of the meaning of Buddha-nature, next I will speak of Buddha-Bodhi (觉悟). There are sixteen kinds of unsurpassed Bodhi with great compassion. Having spoken of Buddha-Bodhi, next I will speak of the merits of all Buddhas and Tathāgatas. These are the ten powers, the four fearlessnesses, and the eighteen unshared qualities. Having spoken of the merits, next I will speak of the thirty-two kinds of unsurpassed great deeds of the Tathāgata. Thus, these seven kinds of vajra (金刚) sentences, the Sutras (经) extensively explain their substance and characteristics; thus, it should be understood. Someone asks: What is the order of these seven kinds of sentences? The answer is given in verse: Starting from the Buddha, next there is the Dharma, and next from the Dharma there is the Sangha. After the Sangha is unobstructed nature, and from unobstructed nature there is wisdom. The merits such as the ten powers, for the sake of all sentient beings, perform beneficial deeds; there is such an order. It has been said that one chapter fully encompasses the substance and characteristics of the Dharma and meaning of this treatise. Next, it will be said that seven chapters fully encompass the substance and characteristics of the Dharma and meaning of this treatise. Explaining the meaning of the verses, it should be known that those who take refuge in and respect the Three Jewels (佛、法、僧), what does this explain? All Tathāgatas teach sentient beings, and those sentient beings take refuge in the Buddha, respecting the Tathāgata; take refuge in the Dharma, respecting the Tathāgata; take refuge in the Sangha, relying on the Three Jewels. Twelve verses are spoken, initially explaining the Buddha Jewel, therefore four verses are spoken. The End of Chapter One of the Ratnagotravibhāga (究竟一乘宝性论) Taisho Tripitaka Volume 31, No. 1611 Ratnagotravibhāga (究竟一乘宝性论) The End of Chapter Two of the Ratnagotravibhāga (究竟一乘宝性论) Translated by Tripitaka Ratnamati from Central India of the Later Wei Dynasty Chapter Two on the Buddha Jewel The Buddha's essence has no prior limit, and no intermediate limit, nor does it have a posterior limit, it is tranquil and self-aware. Having become self-aware, in order to cause others -------------------------------------------------------------------------------- 知 是故为彼说 无畏常恒道 佛能执持彼 智慧慈悲刀 及妙金刚杵 割截诸苦芽 摧碎诸见山 覆藏颠倒意 及一切稠林 故我今敬礼 此偈示现何义。偈言。 无为体自然 不依他而知 智悲及以力 自他利具足
Chinese
此偈略明佛宝所摄八种功德。何等为八。一者无为体。二者自然。三者不依他知。四者智。五者悲。六者力。七者自利益。八者他利益。偈言。 非初非中后 自性无为体 及法体寂静 故自然应知 唯内身自证 故不依他知 如是三觉知 慈心为说道 智悲及力等 拔苦烦恼刺 初三句自利 后三句利他 此偈明何义。远离有为。名为无为。应知又有为者。生住灭法。无彼有为。是故佛体。非初中后。故得名为无为法身。应知偈言。佛体无前际。及无中间际。亦复无后际故。又复远离一切戏论虚妄分别。寂静体故。名为自然。应知偈言寂静。故不依他知者。不依他因缘证知故。不依他因缘证知者。不依他因缘生故。不依他因缘生者。自觉不依他觉故。如是依于如来无为法身相故。一切佛事无始世来。自然而行常不休息。如是希有不可思议诸佛境界。不从他闻。不从他闻者。不从师闻。自自在智无言之体而自觉知偈言自 现代汉语译本 知 因此为他们宣说，无畏常恒之道。 佛能执持那智慧慈悲之刀，以及妙金刚杵（Vajra，一种法器），割截诸苦之芽。 摧毁诸见之山，覆盖颠倒之意，以及一切稠密的烦恼森林，所以我现在恭敬顶礼。 这首偈颂揭示了什么含义？偈颂说： 无为是其本体，自然存在，不依赖他者而知。 智慧、慈悲以及力量，自利利他皆具足。 这首偈颂简要说明了佛宝所包含的八种功德。哪八种功德呢？一是无为体，二是自然，三是不依他知，四是智，五是悲，六是力，七是自利益，八是他利益。偈颂说： 非初非中非后，自性是无为之体。 以及法体寂静，因此应知是自然。 唯有内在自身证悟，因此不依赖他者而知。 像这样三种觉知，以慈心为人宣说道理。 智慧、慈悲以及力量等，拔除痛苦烦恼之刺。 前三句是自利，后三句是利他。 这首偈颂阐明了什么含义？远离有为，称为无为。应当知道，有为是指生、住、灭的法则。佛的本体没有那样的有为，因此佛体不是开始、中间或结束，所以被称为无为法身。应当知道，偈颂说，佛体没有前际，也没有中间际，也没有后际。又远离一切戏论虚妄分别，本体寂静，所以称为自然。应当知道，偈颂说，因为寂静。不依他知，是不依赖他人的因缘而证知。不依赖他人的因缘而证知，是不依赖他人的因缘而生。不依赖他人的因缘而生，是自觉，不依赖他觉。像这样，依靠如来无为法身的相，一切佛事从无始以来，自然而行，永不停止。像这样稀有不可思议的诸佛境界，不是从他人那里听来的。不是从他人那里听来的，不是从老师那里听来的，是自自在的智慧，无言之体而自觉知。偈颂说，自
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English version Knowing this, Therefore, for them, I speak of the fearless, constant path. The Buddha can wield that wisdom and compassion knife, and the wondrous Vajra (a ritual object), to sever the sprouts of all suffering. Crushing the mountains of views, covering the deluded mind, and all the dense forests of afflictions, therefore I now respectfully prostrate. What meaning does this verse reveal? The verse says: Non-action is its essence, naturally existing, known without relying on others. Wisdom, compassion, and strength, complete with both self-benefit and benefiting others. This verse briefly explains the eight merits encompassed by the Buddha Jewel. What are the eight? First, the essence of non-action; second, naturalness; third, knowing without relying on others; fourth, wisdom; fifth, compassion; sixth, strength; seventh, self-benefit; and eighth, benefiting others. The verse says: Not beginning, not middle, not end, its nature is the essence of non-action. And the essence of Dharma is tranquility, therefore it should be known as natural. Only inwardly self-realized, therefore not known by relying on others. Like this, these three kinds of awareness, with a compassionate heart, explain the Dharma. Wisdom, compassion, and strength, etc., remove the thorns of suffering and afflictions. The first three lines are for self-benefit, the last three lines are for benefiting others. What meaning does this verse clarify? Being apart from conditioned phenomena is called non-action. It should be known that conditioned phenomena refer to the laws of arising, abiding, and ceasing. The Buddha's essence does not have such conditioned phenomena, therefore the Buddha's essence is not beginning, middle, or end, so it is called the Dharmakaya (Dharma body) of non-action. It should be known that the verse says, the Buddha's essence has no prior limit, no middle limit, and no posterior limit. Furthermore, being apart from all playful fabrications and false discriminations, its essence is tranquility, so it is called natural. It should be known that the verse says, because of tranquility. Knowing without relying on others means knowing without relying on the conditions of others. Knowing without relying on the conditions of others means arising without relying on the conditions of others. Arising without relying on the conditions of others means self-awareness, not relying on the awareness of others. Like this, relying on the aspect of the Tathagata's (Thus Come One's) Dharmakaya of non-action, all Buddha activities, from beginningless time, naturally proceed and never cease. Like this, the rare and inconceivable realms of all Buddhas are not heard from others. Not heard from others means not heard from a teacher, but self-aware with self-existing wisdom, the essence of wordlessness. The verse says, self- --------------------------------------------------------------------------------
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觉知故既自觉知已。然后为他生盲众生。令得觉知。为彼证得无为法身。说无上道。是故名为无上智悲。应知偈言既自觉知已。为欲令他知。是故为彼说无畏常恒道故无畏常恒道者。明道无畏是常是恒。以出世间不退转法。如是次第又拔他苦烦恼根本。如来智慧慈悲及神力如是三句刀金刚杵譬喻示现。又以何者。为苦根本。略说言之。谓三有中生名色是。又何者为烦恼根本。谓身见等。虚妄邪见疑戒取等。又名色者。是彼所摄所生苦芽。应知如来智慧慈悲心等。能割彼芽。以是义故。说刀譬喻。偈言佛能执持彼智慧慈悲刀故。割截诸苦芽故。又邪见疑所摄烦恼。见道远离。以世间智所不能知。稠林烦恼不能破坏。如世间中树林墙等。彼相似法以如来力能破坏。彼以是故。说金刚杵喻。偈言及妙金刚杵故。摧碎诸见山覆藏颠倒意及一切稠林故。此六种句如来庄严智慧光明入一切佛境界经中次第显说应知。应云何知。彼经中言。文殊师利。如来应正遍知不生不灭者。此明如来无为之相。又复次说无垢清净琉璃地中帝释王身镜像现等。如是乃至九种譬喻。皆明如来不生不灭。又言。文殊师利。如来应正遍知。清净法身亦复如是。不动不生。心不戏论。不分别不分别无分别。不思无思不思议。无念寂灭寂静。不生不灭。不可见 现代汉语译本： 因为觉知，所以已经自己觉知。然后在为其他天生盲昧的众生，使他们能够觉知。为了让他们证得无为法身（指不生不灭的真如法身），宣说无上道（指最高的佛法）。因此被称为无上智悲（指佛的智慧和慈悲达到最高的境界）。应当知道偈语所说，已经自己觉知后，为了使他人也能够觉知，所以为他们宣说无畏常恒之道（指佛法真理，无所畏惧，永恒不变）。所谓无畏常恒之道，是说明佛道无所畏惧，是常住不变的。以出世间不退转之法（指超越世俗，永不退转的佛法）。像这样依次拔除他人痛苦烦恼的根本。如来的智慧、慈悲以及神力，这三句用刀、金刚杵来比喻示现。 又以什么作为痛苦的根本？简略地说，就是三有（指欲有、色有、无色有）中的生、名色（指五蕴，即色、受、想、行、识）。又以什么作为烦恼的根本？就是身见（执着于自身为实有）等虚妄邪见、怀疑、戒禁取见（错误地执着于某种戒律或修行方式）、等等。而名色，是彼等所摄受、所生的痛苦之芽。应当知道如来的智慧、慈悲心等，能够割断这些苦芽。因为这个缘故，用刀来比喻。偈语说，佛能够执持那智慧慈悲之刀，割截各种痛苦之芽。 又邪见、怀疑所摄受的烦恼，通过见道（指证悟真理的道路）才能远离。以世间智慧所不能知，稠密的烦恼不能破坏。如同世间中的树林、墙壁等。那些相似的法，以如来的力量能够破坏。因此，用金刚杵来比喻。偈语说，以及用妙金刚杵，摧毁各种见解之山，覆盖颠倒之意，以及一切稠密的烦恼。这六种句子，在如来庄严智慧光明入一切佛境界经中依次显说，应当知道。应当如何知道？那部经中说，文殊师利（菩萨名），如来应正遍知（佛的十号之一，指如实、正确、普遍地知晓一切法）不生不灭（指佛的法身不生不灭），这是说明如来无为之相（指不造作，自然而然的境界）。又再次说，在无垢清净的琉璃地中，帝释王（佛教护法神）的身影显现等等，像这样乃至九种譬喻，都说明如来不生不灭。又说，文殊师利，如来应正遍知，清净法身（指佛的清净的法性之身）也是这样，不动不生，心不戏论（指心不妄动，不作无意义的言论），不分别，不分别无分别，不思，无思，不可思议，无念寂灭寂静，不生不灭，不可见。