English
English version: With compassionate power and so on, turning the great Dharma wheel, demonstrating benefits for others. The Buddha Jewel has been discussed. Next, the Dharma Jewel is explained. Ratnagotravibhāga (Uttaratantra Shastra) - Chapter 3: The Dharma Jewel Treatise says: Relying on the Buddha Jewel, there is the true Dharma Jewel. For this reason, after the Buddha Jewel, the Dharma Jewel is demonstrated. Relying on the Dharma Jewel, therefore these four verses are spoken: 'Neither existent nor nonexistent, nor both existent and nonexistent, neither identical to that, nor separate from that, beyond thought, not the realm of learning and wisdom, transcending the path of language, inwardly known as cool and clear, that true and wonderful Dharma sun, pure and without dust, great wisdom and light, universally illuminating all worlds, able to break all obscurations, perceptions, views, greed, hatred, delusion, all afflictions and so on, therefore I now pay homage.' What meaning does this verse demonstrate? The verse says: 'Inconceivable, non-dual, without distinctions, pure, manifest, antidotal, apart from result, apart from cause, based on what, attaining what Dharma, apart from the characteristics of the two truths.' This verse briefly explains the eight qualities encompassed by the Dharma Jewel. What are the eight? First, inconceivable; second, non-dual; third, without distinctions; fourth, pure; fifth, manifest; sixth, antidotal; seventh, apart from result; eighth, apart from cause. Regarding 'apart', the verse says: 'The cessation truth (Nirvana Satya), the path truth (Marga Satya), and so on, are apart from being grasped by the two truths; each of these has three qualities, which should be known as explained in sequence.' What meaning does this verse clarify? Among the first six qualities, the first three qualities—inconceivable, non-dual, and without distinctions—demonstrate that the cessation truth (Nirvana Satya) is apart from being grasped by afflictions. It should be known that the remaining three phrases—pure, manifest, and antidotal—demonstrate that the path truth (Marga Satya) is apart from grasping the cause of afflictions. Furthermore, the 'all-gone-ness' of the Dharma that is attained is called the cessation truth. By what Dharma does one practice to cut off afflictions, which is called the path truth. These two truths together are the pure Dharma. The characteristics of the two truths are called being apart from the Dharma. It should be known that the verse says: 'Beyond thought, beyond words, known by the inner wisdom of the wise, for this reason, it is inconceivable, the cool and clear non-dual Dharma, and the Dharma without distinctions, pure, manifest.' -------------------------------------------------------------------------------- 对治 三句犹如日
Chinese
此偈明何义。略明灭谛有三种法。以是义故不可思议。应知以何义故不可思议。有四义故。何等为四。一者为无。二者为有。三者为有无。四者为二。偈言非有亦非无。亦复非有无。亦非即于彼。亦复不离彼故。灭谛有三种法。应知者。此明何义。灭谛非可知。有三种法。何等为三。一者非思量境界故。偈言不可得思量。非闻慧境界故。二者远离一切声响名字章句言语相貌故。偈言出离言语道故。三者圣人内证法故。偈言内心知故。又灭谛云何不二法者。及云何无分别者。如不增不减经中如来说言。舍利弗如来法身清凉。以不二法故。以无分别法故。偈言清凉故。何者是二而说不二所言二者。谓业烦恼。言分别者。所谓集起业烦恼因及邪念等。以知彼自性本来寂灭不二无二行。知苦本来不生。是名苦灭谛。非灭法故名苦灭谛。是故经言。文殊师利。何等法中无心意意识行。彼法中无分别。以无分别故不起邪念。以有正念故不起无明。以不起无明故。即不起十二有支。以不起十二有支故。即名无生。是故圣者胜鬘经言。世尊。非灭法故名苦灭谛。世尊。所言苦灭者。名无始无作无起无尽离尽。常恒清凉不变自性清净。离一切烦恼藏所缠。世尊过于恒沙。不离不脱不异不思议佛法毕竟成就。说 现代汉语译本 对治三句犹如日 此偈说明什么含义？ 简要说明灭谛有三种法。因为这个缘故，它是不可思议的。应该知道因为什么缘故它是不可思议的？ 因为有四种原因。哪四种呢？ 一者为无，二者为有，三者为有无，四者为二。偈语说：‘非有亦非无，亦复非有无，亦非即于彼，亦复不离彼’。因此，灭谛有三种法。 ‘应知’说明什么含义？ 灭谛不是可以被知晓的，有三种法。哪三种呢？ 一者，不是思量境界的缘故。偈语说：‘不可得思量，非闻慧境界故’。二者，远离一切声响名字章句言语相貌的缘故。偈语说：‘出离言语道故’。三者，是圣人内心证悟的法的缘故。偈语说：‘内心知故’。 又，灭谛如何是不二法呢？以及如何是无分别的呢？ 如《不增不减经》中如来说：‘舍利弗（Sariputra），如来法身清凉，以不二法故，以无分别法故。’ 偈语说：‘清凉故’。什么是二而说不二呢？所说的‘二’，指的是业和烦恼。所说的‘分别’，指的是集起业烦恼的因以及邪念等。因为知道它们的自性本来寂灭，不二无二的行，知道苦本来不生，这叫做苦灭谛。不是灭法，所以叫做苦灭谛。 所以经中说：‘文殊师利（Manjusri），什么法中没有心意意识行，那个法中就没有分别。因为没有分别，所以不起邪念。因为有正念，所以不起无明（Avidya）。因为不起无明，就不起十二有支。因为不起十二有支，就叫做无生。’ 所以圣者《胜鬘经》说：‘世尊（Bhagavan），不是灭法，所以叫做苦灭谛。世尊，所说的苦灭，叫做无始无作无起无尽离尽，常恒清凉不变自性清净，远离一切烦恼藏所缠。世尊，过于恒河沙数，不离不脱不异不思议佛法毕竟成就。’说。
English
English version Antidote: Three Verses Like the Sun What meaning does this verse illuminate? It briefly explains that Nirvana-dhatu (灭谛) has three kinds of dharmas (法). Because of this reason, it is inconceivable. One should know, for what reason is it inconceivable? Because there are four reasons. What are the four? First, it is non-being (无). Second, it is being (有). Third, it is both being and non-being (有无). Fourth, it is duality (二). The verse says: 'It is neither being nor non-being, nor is it both being and non-being, nor is it identical to that, nor is it separate from that.' Therefore, Nirvana-dhatu has three kinds of dharmas. What does 'should know' illuminate? Nirvana-dhatu is not knowable, and it has three kinds of dharmas. What are the three? First, it is not the realm of thought. The verse says: 'Unattainable by thought, not the realm of wisdom from hearing.' Second, it is far from all sounds, names, phrases, words, appearances. The verse says: 'Freed from the path of language.' Third, it is the dharma realized internally by sages. The verse says: 'Known internally.' Furthermore, how is Nirvana-dhatu a non-dual dharma? And how is it without discrimination? As the Tathagata (如来) says in the *Unincreasing and Undiminishing Sutra*: 'Sariputra (舍利弗), the Dharmakaya (法身) of the Tathagata is cool and clear, because of the non-dual dharma, because of the non-discriminating dharma.' The verse says: 'Cool and clear.' What is duality that is spoken of as non-duality? The 'duality' refers to karma (业) and afflictions (烦恼). 'Discrimination' refers to the causes that accumulate karma and afflictions, as well as wrong thoughts and so on. Because one knows their self-nature is originally quiescent, non-dual and without duality, and knows that suffering (苦) originally does not arise, this is called the cessation of suffering, Nirvana-dhatu. It is not a dharma of cessation, therefore it is called the cessation of suffering, Nirvana-dhatu. Therefore, the sutra says: 'Manjusri (文殊师利), in what dharma are there no activities of mind, intention, consciousness? In that dharma, there is no discrimination. Because there is no discrimination, wrong thoughts do not arise. Because there is right mindfulness, ignorance (Avidya, 无明) does not arise. Because ignorance does not arise, the twelve links of dependent origination do not arise. Because the twelve links of dependent origination do not arise, it is called non-arising.' Therefore, the sage *Srimālādevi Sutra* says: 'Bhagavan (世尊), it is not a dharma of cessation, therefore it is called the cessation of suffering, Nirvana-dhatu. Bhagavan, what is called the cessation of suffering is called without beginning, without creation, without arising, without end, liberation from end, constant, eternal, cool, unchanging, self-nature pure, free from the entanglement of all affliction-stores. Bhagavan, surpassing sands of the Ganges, not separate, not detached, not different, inconceivable, the Buddha-dharma is ultimately accomplished.' Said. --------------------------------------------------------------------------------
Chinese
如来法身。世尊。如是如来法身不离烦恼藏所缠。名如来藏。如是等胜鬘经中广说灭谛应知。又以何因得此灭谛如来法身。谓于见道及修道中无分别智三种日。相似相对法应知。偈言。彼真妙法日故。何等为三。一者日轮清净相似相对法。以远离一切烦恼垢故。偈言清净无尘垢故。二者显现一切色像相似相对法。以一切种一切智能照知故。偈言大智慧光明故。三者对治闇相似相对法。以起一切种智对治法故。偈言普照诸世间故。又以何者是所治法。所谓依取不实事相。虚妄分别念。生贪瞋痴结使烦恼。此明何义。愚痴凡夫依结使烦恼。取不实事相。念故起于贪心。依瞋恚故起于瞋心。依于无明虚妄念故起于痴心。又复依彼贪瞋痴等虚妄分别。取不实事相。念起邪念心。依邪念心起于结使。依于结使起贪瞋痴。以是义故。身口意等造作贪业瞋业痴业。依此业故。复有生生不断不绝。如是一切愚痴凡夫。依结使烦恼集起邪念。依邪念故起诸烦恼。依烦恼故起一切业。依业起生。如是此一切种诸烦恼染业染生染。愚痴凡夫不如实知。不如实见一实性界。如彼如实性。观察如实性而不取相。以不取相故。能见实性。如是实性诸佛如来平等证知。又不见如是虚妄法相。如实知见。如实有法真如法界。以见第一义谛故。如是二法不 现代汉语译本 如来的法身。世尊，像这样的如来法身，不离开被烦恼所缠绕的烦恼藏，名为如来藏。像这样等等，《胜鬘经》中广泛地阐述了灭谛，应当了解。又因为什么原因能够获得这灭谛如来法身呢？因为在见道和修道中，无分别智的三种‘日’，相似相对的法应当了解。偈语说：‘因为那真实美妙的日。’ 哪三种呢？第一种是日轮清净相似相对法，因为它远离一切烦恼垢染。偈语说：‘清净没有尘垢。’第二种是显现一切色像相似相对法，因为它以一切种类的一切智能照亮和知晓。偈语说：‘大智慧光明。’第三种是对治黑暗相似相对法，因为它生起一切种智对治法。偈语说：‘普遍照耀各个世间。’ 又以什么作为所要对治的法呢？就是依取不真实的事物表象，虚妄分别的念头，产生贪、嗔、痴等结使烦恼。这说明什么道理呢？愚痴的凡夫依靠结使烦恼，取不真实的事物表象，因为念头的缘故而生起贪心；依靠嗔恚的缘故而生起嗔心；依靠无明的虚妄念头的缘故而生起痴心。又依靠那些贪、嗔、痴等虚妄分别，取不真实的事物表象，念头生起邪念心；依靠邪念心生起结使；依靠结使生起贪、嗔、痴。因为这个缘故，身、口、意等造作贪业、嗔业、痴业。依靠这些业的缘故，又有生生世世不断绝。像这样一切愚痴的凡夫，依靠结使烦恼聚集生起邪念，依靠邪念的缘故生起各种烦恼，依靠烦恼的缘故生起一切业，依靠业生起生命。像这样，这一切种类的各种烦恼染污、业染污、生命染污，愚痴的凡夫不能如实地知晓，不能如实地见到一实性界，如同那如实性，观察如实性而不执取表象，因为不执取表象的缘故，能够见到实性。像这样，实性被诸佛如来平等地证知。又不见到像这样的虚妄法相，如实地知见，如实地存在真如法界。因为见到第一义谛的缘故，像这样两种法不...
English
English version The Dharma-body of the Tathagata (Thus Come One). World Honored One, such a Dharma-body of the Tathagata, not apart from the store of afflictions (kleshas) that is entwined by afflictions, is named the Tathagatagarbha (Tathagata-embryo/womb). Such as these, the Shrimala Sutra extensively explains the cessation of suffering (Nirodha Satya), which should be understood. And by what cause is this Dharma-body of the Tathagata, which is the cessation of suffering, obtained? It is said that in the path of seeing (darshana-marga) and the path of cultivation (bhavana-marga), the three ‘suns’ of non-discriminating wisdom (nirvikalpa-jnana), the similar and relative dharmas should be understood. The verse says: ‘Because of that true and wonderful sun of Dharma.’ What are the three? The first is the similar and relative dharma of the pure sun-wheel, because it is far from all defilements of afflictions. The verse says: ‘Pure, without dust or defilement.’ The second is the similar and relative dharma of manifesting all forms and appearances, because it illuminates and knows with all kinds of all intelligence. The verse says: ‘Great wisdom and light.’ The third is the similar and relative dharma of counteracting darkness, because it arises with all-knowing wisdom to counteract the dharma. The verse says: ‘Universally illuminating all worlds.’ And what is the dharma to be counteracted? It is the reliance on taking unreal appearances of things, the thoughts of false discriminations, giving rise to afflictions such as greed, hatred, and delusion (ignorance). What does this explain? Foolish ordinary beings rely on the afflictions of the bonds, taking unreal appearances of things, and because of thoughts, they give rise to greed; relying on anger, they give rise to hatred; relying on the false thoughts of ignorance, they give rise to delusion. And again, relying on those false discriminations such as greed, hatred, and delusion, taking unreal appearances of things, thoughts give rise to wrong thoughts; relying on wrong thoughts, they give rise to the bonds; relying on the bonds, they give rise to greed, hatred, and delusion. Because of this reason, body, speech, and mind create karmas of greed, karmas of hatred, and karmas of delusion. Relying on these karmas, there is rebirth after rebirth, without ceasing or ending. Like this, all foolish ordinary beings, relying on the afflictions of the bonds, gather and arise wrong thoughts; relying on wrong thoughts, they give rise to various afflictions; relying on afflictions, they give rise to all karmas; relying on karma, life arises. Like this, all these kinds of various afflictions' defilement, karma's defilement, and life's defilement, foolish ordinary beings do not truly know, do not truly see the one reality realm. Like that reality, observing reality without grasping at appearances, because of not grasping at appearances, they are able to see reality. Like this, reality is equally known by all Buddhas and Tathagatas. And not seeing such false appearances of dharmas, truly knowing and seeing, truly there exists the Suchness Dharma-realm (Tathata-dharmadhatu). Because of seeing the ultimate truth (Paramartha Satya), like this, the two dharmas do not... --------------------------------------------------------------------------------