Chinese
增不减。是故名为平等证智。是名一切种智。所治障法应如是知。以起真如智对治法故。彼所治法毕竟不复生起现前。偈言能破诸曀障觉观贪瞋痴一切烦恼等故。又此得灭谛如来法身。因于见道中及修道中无分别智。广说如摩诃般若波罗蜜等。修多罗中言。须菩提。真如如来真如平等无差别。如是等应知。已说法宝。次说僧宝。 究竟一乘宝性论僧宝品第四 论曰。依大乘法宝。有不退转菩萨僧宝。以是义故。次法宝后示现僧宝。依彼僧宝故。说四偈。 正觉正知者 见一切众生 清净无有我 寂静真实际 以能知于彼 自性清净心 见烦恼无实 故离诸烦恼 无障净智者 如实见众生 自性清净性 佛法僧境界 无阂净智眼 见诸众生性 遍无量境界 故我今敬礼 此偈示现何义。偈言。 如实知内身 以智见清净 故名无上僧 诸佛如来说 此偈明何义。偈言。 如实见众生 寂静真法身 以见性本净 烦恼本来无 此偈明何义。以如实见本际。以来我空法空应知。偈言正觉正知者。见一切众生清净无有我。寂静真实际故。又彼如实知无始世来本际寂静无我无法。非灭烦恼证时始有。此明何义。此见自性清净法身。略说 现代汉语译本 增不减，所以称为平等证智（Samata-jñana，平等性智）。这就是一切种智（Sarvakarajnata，一切种智）。应该这样理解所要对治的障碍之法，因为生起真如智（Tathata-jñana，如实智）来对治这些法，所以那些被对治的法毕竟不再生起显现。偈颂说，因为它能破除各种曀障（覆盖），觉观（分别），贪瞋痴（贪欲、嗔恨、愚痴）等一切烦恼。此外，获得灭谛（Nirodha-satya，灭谛）的如来法身（Tathagata-dharmakaya，如来法身），是由于在见道（Darshana-marga，见道）和修道（Bhavana-marga，修道）中获得的无分别智（Nirvikalpa-jñana，无分别智）。详细的解释就像《摩诃般若波罗蜜》（Mahaprajnaparamita，大般若波罗蜜多）等修多罗（Sutra，经）中所说的那样。须菩提（Subhuti，须菩提），真如如来（Tathagata-tathata，如来真如）的真如是平等无差别的。应该这样理解。以上是关于法宝（Dharma-ratna，法宝）的阐述，接下来阐述僧宝（Sangha-ratna，僧宝）。 《究竟一乘宝性论》僧宝品第四 论曰：依靠大乘法宝，有不退转的菩萨僧宝。因为这个缘故，在法宝之后示现僧宝。依靠这些僧宝，所以说了四句偈。 正觉正知者，见一切众生，清净无有我，寂静真实际。 以能知于彼，自性清净心，见烦恼无实，故离诸烦恼。 无障净智者，如实见众生，自性清净性，佛法僧境界。 无阂净智眼，见诸众生性，遍无量境界，故我今敬礼。 这四句偈示现了什么意义？偈颂说： 如实知内身，以智见清净，故名无上僧，诸佛如来说。 这句偈说明了什么意义？偈颂说： 如实见众生，寂静真法身，以见性本净，烦恼本来无。 这句偈说明了什么意义？因为如实地见到本际（Bhutakoti，实际），所以应该理解我空（Atma-shunyata，我空）和法空（Dharma-shunyata，法空）。偈颂说：正觉正知者，见一切众生清净无有我，寂静真实际。此外，他们如实地知道从无始以来，本际就是寂静无我无法的，而不是在灭除烦恼证悟时才开始有的。这说明了什么意义？这说明了见到自性清净的法身。简略地说。
English
English version It neither increases nor decreases. Therefore, it is called Equality-Knowing Wisdom (Samata-jñana). This is called All-Knowing Wisdom (Sarvakarajnata). The obstructing dharmas to be treated should be understood in this way, because the Wisdom of Suchness (Tathata-jñana) arises to counteract these dharmas, those treated dharmas will definitely not arise and manifest again. The verse says that it can break all obscurations, discriminations, greed, hatred, ignorance, and all afflictions. Furthermore, the Dharma-body of the Tathagata (Tathagata-dharmakaya) that attains cessation is due to the non-discriminating wisdom (Nirvikalpa-jñana) obtained in the Path of Seeing (Darshana-marga) and the Path of Cultivation (Bhavana-marga). Detailed explanations are found in sutras (Sutra) such as the Mahaprajnaparamita (Mahaprajnaparamita). Subhuti (Subhuti), the Suchness of the Tathagata (Tathagata-tathata) is equal and without difference. This should be understood. The Dharma Jewel (Dharma-ratna) has been explained. Next, the Sangha Jewel (Sangha-ratna) will be explained. Ratnagotravibhāga Chapter Four: The Sangha Jewel The Treatise says: Relying on the Mahayana Dharma Jewel, there is the Sangha Jewel of non-retrogressing Bodhisattvas. For this reason, the Sangha Jewel is shown after the Dharma Jewel. Relying on these Sangha Jewels, four verses are spoken. Those who are rightly awakened and rightly know, see all beings, pure, without self, tranquil, the true reality. Because they can know that, the self-nature pure mind, seeing afflictions as unreal, therefore they are free from all afflictions. Those with unobstructed pure wisdom, truly see beings, the self-nature pure nature, the realm of Buddha, Dharma, and Sangha. With unobstructed pure wisdom eyes, seeing the nature of all beings, pervading immeasurable realms, therefore I now pay homage. What meaning do these verses show? The verse says: Truly knowing the inner body, seeing purity with wisdom, therefore it is called the unsurpassed Sangha, as the Buddhas say. What meaning does this verse explain? The verse says: Truly seeing beings, the tranquil true Dharma-body, seeing the nature as originally pure, afflictions are originally non-existent. What meaning does this verse explain? Because of truly seeing the ultimate reality (Bhutakoti), the emptiness of self (Atma-shunyata) and the emptiness of dharmas (Dharma-shunyata) should be understood. The verse says: Those who are rightly awakened and rightly know, see all beings as pure, without self, tranquil, the true reality. Furthermore, they truly know that from beginningless time, the ultimate reality has been tranquil, without self, without dharmas, not something that begins to exist when afflictions are extinguished and enlightenment is attained. What meaning does this explain? This explains seeing the Dharma-body of self-nature purity. Briefly speaking. --------------------------------------------------------------------------------
Chinese
有二种法。何等为二。一者见性本来自性清净。二者见诸烦恼本来寂灭。偈言以能知于彼自性清净心见烦恼无实故离诸烦恼故。又自性清净心本来清净。又本来常为烦恼所染。此二种法于彼无漏真如。法界中善心不善心俱。更无第三心。如是义者难可觉知。是故圣者胜鬘经言。世尊。刹尼迦善心。非烦恼所染刹尼迦不善心。亦非烦恼所染。烦恼不触心。心不触烦恼。云何不触法而能得染心。世尊。然有烦恼有烦恼染心。自性清净心而有染者。难可了知。如是等圣者胜鬘经中广说。自性清净心及烦恼所染应知。又有二种修行。谓如实修行。及遍修行。难证知义。如实修行者。谓见众生自性清净佛性境界故。偈言无障净智者如实见众生自性清净性佛法身境界故。遍修行者。谓遍十地一切境界故。见一切众生有一切智故。又遍一切境界者。以遍一切境界。依出世间慧。见一切众生乃至畜生有如来藏应知。彼见一切众生有真如佛性。初地菩萨摩诃萨以遍证一切真如法界故。偈言无阂净智眼见诸众生性遍无量境界故。如是内身自觉知。彼无漏法界无障无阂。依于二法。一者如实修行。二者遍修行。此明何义。谓出世间如实内证真如法智。不共二乘凡夫人等应知。此明何义。菩萨摩诃萨出世间清净证智。略说有二种。胜声闻辟支佛 现代汉语译本： 有两种法。什么是两种法？一是了见自性本来就是自性清净的；二是了见诸种烦恼本来就是寂灭的。用偈语来说，就是因为能够知晓那自性清净的心，见到烦恼没有实体，所以远离诸种烦恼。而且自性清净心本来就是清净的，但又本来常常被烦恼所染。这两种法在无漏真如（无任何缺陷的真如实性）的法界中，善心和不善心都存在，除此之外没有第三种心。这样的意义难以觉察。所以圣者《胜鬘经》（Śrīmālādevī Siṃhanāda Sūtra）中说：‘世尊，刹那间的善心，不是被烦恼所染的；刹那间的不善心，也不是被烦恼所染的。烦恼不触及心，心也不触及烦恼。’如果不触及法，又怎么能染污心呢？世尊，确实有烦恼，有被烦恼染污的心，自性清净心却被染污，这是难以理解的。’像这样，圣者《胜鬘经》中广泛地讲述了自性清净心以及被烦恼所染的情况，应当知晓。 又有两种修行，即如实修行和遍修行。这两种修行的意义难以证实和理解。如实修行，是指见到众生自性清净的佛性境界。用偈语来说，就是没有障碍的清净智慧者，如实地见到众生自性清净的佛法身境界。遍修行，是指周遍十地（菩萨修行的十个阶段）的一切境界。见到一切众生都具有一切智（对一切事物无碍的智慧）。而且周遍一切境界，凭借周遍一切境界，依靠出世间的智慧，见到一切众生乃至畜生都有如来藏（Tathāgatagarbha，如来所具有的觉悟的潜能），应当知晓。他们见到一切众生都有真如佛性（Tathata-Buddha-nature）。初地菩萨摩诃萨（Mahāsattva，伟大的菩萨）因为普遍证悟了一切真如法界。用偈语来说，就是没有阻碍的清净智慧之眼，见到诸位众生的自性周遍无量的境界。像这样，内在自身自觉知，那无漏法界没有障碍，依据两种法：一是如实修行，二是遍修行。这说明了什么意义？说明出世间如实内证真如法智，不与二乘（声闻和缘觉）凡夫等人相同，应当知晓。这说明了什么意义？菩萨摩诃萨出世间的清净证智，简略地说有两种，胜过声闻（Śrāvaka）和辟支佛（Pratyekabuddha）。
English
English version: There are two kinds of Dharma. What are the two? One is seeing that the nature of one's own being is originally pure in its self-nature; the other is seeing that all afflictions are originally quiescent. As the verse says, 'Because one can know that self-nature pure mind, seeing that afflictions have no substance, therefore one is apart from all afflictions.' Moreover, the self-nature pure mind is originally pure, yet it is also originally and constantly defiled by afflictions. These two kinds of Dharma exist in the undefiled True Thusness (absolute reality) Dharma realm, where both good and bad minds are present; there is no third kind of mind. Such a meaning is difficult to perceive. Therefore, the holy Śrīmālādevī Siṃhanāda Sūtra says, 'World Honored One, a momentary good mind is not defiled by afflictions; a momentary bad mind is also not defiled by afflictions. Afflictions do not touch the mind, and the mind does not touch afflictions.' If one does not touch the Dharma, how can one defile the mind? World Honored One, indeed there are afflictions, and there is a mind defiled by afflictions, but the self-nature pure mind being defiled is difficult to understand.' Like this, the holy Śrīmālādevī Siṃhanāda Sūtra extensively discusses the self-nature pure mind and the state of being defiled by afflictions, which should be known. Furthermore, there are two kinds of practice, namely, practicing in accordance with reality and pervasive practice. The meaning of these two practices is difficult to verify and understand. Practicing in accordance with reality refers to seeing the Buddha-nature realm of sentient beings' self-nature purity. As the verse says, 'Those with unobstructed pure wisdom truly see the Buddha-Dharma-body realm of sentient beings' self-nature purity.' Pervasive practice refers to pervading all realms of the ten Bhumis (ten stages of Bodhisattva practice). Seeing that all sentient beings possess all-knowing wisdom. Moreover, pervading all realms, relying on transcendental wisdom, one sees that all sentient beings, even animals, have the Tathāgatagarbha (the potential for enlightenment possessed by the Tathāgata), which should be known. They see that all sentient beings have True Thusness Buddha-nature. Bodhisattva Mahāsattvas (great beings) of the first Bhumi universally realize all True Thusness Dharma realms. As the verse says, 'The unobstructed pure wisdom eye sees that the nature of all sentient beings pervades immeasurable realms.' Like this, one inwardly and personally realizes that the undefiled Dharma realm is unobstructed, based on two Dharmas: one is practicing in accordance with reality, and the other is pervasive practice. What meaning does this illustrate? It illustrates that the transcendental, truly realized, inner proof of True Thusness Dharma wisdom is not shared by those of the Two Vehicles (Śrāvakas and Pratyekabuddhas), ordinary people, etc., which should be known. What meaning does this illustrate? The transcendental pure realization wisdom of Bodhisattva Mahāsattvas, briefly speaking, has two kinds, surpassing Śrāvakas (Hearers) and Pratyekabuddhas (Solitary Buddhas). --------------------------------------------------------------------------------
Chinese
证智。何等为二。一者无障。二者无碍。无障者。谓如实修行。见诸众生自性清净境界。故名无障。无阂者。谓遍修行。以如实知无边境界。故名无阂。此明何义。偈言。 如实知见道 见清净佛智 故不退圣人 能作众生依 此偈明何义。又依初地菩萨摩诃萨证智。清净见道不退地乘。能作见彼无上菩提清净胜因应知。偈言如实知见道见清净佛智故。此初地证智。胜余菩萨摩诃萨布施持戒等波罗蜜功德。以是义故。菩萨摩诃萨依如实见真如证智。是故能与一切众生天龙八部声闻辟支佛等作归依处。偈言不退圣人能作众生依故。 问曰。以何义故。不明归依声闻僧宝。答曰。菩萨僧宝功德无量。是故应供。以应供故。合应礼拜赞叹供养。声闻之人无如是义。以是义故。不明归依声闻僧宝。此明何义。偈言。 境界诸功德 证智及涅槃 诸地净无垢 满足大慈悲 生于如来家 具足自在通 果胜最无上 是胜归依义 此偈明何义。略说菩萨十种胜义。过诸声闻辟支佛故。何等为十。一者观胜。二者功德胜。三者证智胜。四者涅槃胜。五者地胜。六者清净胜。七者平等心胜。八者生胜。九者神力胜。十者果胜。观胜者谓观真如境界。是名观胜偈言境界故。功德胜者。菩萨 修行无厌足不同二乘少欲等。是名功德胜。偈言功德故。证智胜者。证二种无我。是名证智胜。偈言证智故。涅槃胜者。教化众生故。是名涅槃胜。偈言涅槃故。地胜者。所谓十地等。是名地胜。偈言诸地故。清净胜者。菩萨远离智障。是名清净胜。偈言净无垢故。平等心胜者。菩萨大悲遍覆。是名平等心胜。偈言满足大慈悲故。生胜者。诸菩萨生无生故。是名生胜。偈言生于如来家故。神力胜者。谓三昧自在神通等力胜。是名神力胜。偈言具足三昧自在通故。果胜者。究竟无上菩提故。是名果胜。偈言果胜最无上故。此明何义。有黠慧人。知诸菩萨功德无量修习菩提。无量无边广大功德。有大智慧慈悲圆满。为照知彼无量众生性行稠林。犹如初月。唯除诸佛如来满月。菩萨摩诃萨。知诸声闻乃至证得阿罗汉道。少智慧人无大悲心。为照自身。犹如星宿。既如是知。欲取如来大满月身。修菩提道。而当弃舍初月。菩萨起心礼拜供养。其余星宿声闻辟支佛者。无有是处。此复何义。明为利益一切众生初始发起菩提之心。诸菩萨等已能降伏不为利益他众生身为自利益修持无漏清净禁戒乃至证得阿罗汉果声闻之人。何况其余。得十自在等。无量无边功德菩萨摩诃萨。而同声闻辟支佛等少功德人。无有是处。以是义故。经中偈 现代汉语译本 修行无厌足不同于二乘（声闻和缘觉）的少欲等。这叫做功德胜。偈颂说因为功德的缘故。 证智胜者。证悟两种无我（人无我和法无我）。这叫做证智胜。偈颂说因为证智的缘故。 涅槃胜者。教化众生的缘故。这叫做涅槃胜。偈颂说因为涅槃的缘故。 地胜者。就是指十地等。这叫做地胜。偈颂说因为诸地的缘故。 清净胜者。菩萨远离智障。这叫做清净胜。偈颂说因为清净无垢的缘故。 平等心胜者。菩萨的大悲心普遍覆盖一切众生。这叫做平等心胜。偈颂说因为满足大慈悲的缘故。 生胜者。诸菩萨生于无生之中。这叫做生胜。偈颂说因为生于如来家的缘故。 神力胜者。指的是三昧自在神通等力量殊胜。这叫做神力胜。偈颂说因为具足三昧自在神通的缘故。 果胜者。究竟证得无上菩提的缘故。这叫做果胜。偈颂说因为果胜最无上的缘故。 这说明了什么道理呢？有智慧的人，知道诸菩萨的功德无量，修习菩提，有无量无边广大的功德，有大智慧慈悲圆满，为了照知那些无量众生的性行稠林，犹如初月。唯独诸佛如来才是满月。菩萨摩诃萨，知道诸声闻乃至证得阿罗汉道，少智慧人无大悲心，为了照亮自身，犹如星宿。既然如此，想要取得如来大满月身，修菩提道，却要舍弃初月般的菩萨，反而起心礼拜供养其余星宿般的声闻辟支佛，是没有道理的。 这又说明了什么道理呢？说明为了利益一切众生而初始发起菩提心的诸菩萨等，已经能够降伏不为利益他众生而只为自身利益修持无漏清净禁戒乃至证得阿罗汉果的声闻之人。更何况是那些获得十自在等无量无边功德的菩萨摩诃萨，却要和声闻辟支佛等少功德的人相提并论，是没有道理的。因为这个缘故，经中的偈颂这样说。