English
English version: Performing the deeds of a Buddha, this is inconceivable. Therefore, the scriptures say: 'Good son, the Tathagata (如来，Thus Come One) , in order to lead all sentient beings into the Buddhadharma (佛法，Buddha's teachings), speaks of the immeasurable deeds of the Tathagata as if they were measurable.' Good son, all the true actions of the Tathagata, for all the sentient beings in the world, are immeasurable, countless, inconceivable, unknowable, and cannot be described with names. Why? Because it is difficult to give to the previous sentient beings, because they do not rest in all the Buddha lands, because all the Buddhas are equal, because it surpasses all the deeds done by the minds of all worlds, because there is no discrimination, like the emptiness of space, all are equal, because there is no difference, no distinctiveness in the nature of Dharma. After explaining extensively like this, it further uses the analogy of an impure great Vaidurya (毗琉璃，beryl) Mani (摩尼，jewel) treasure pearl, saying: 'Good son, according to this analogy, you should know that the deeds of the Tathagata are inconceivable, equally and universally reaching, not blameworthy in all places, equal in the three times (三世，past, present, and future), and do not cut off the seeds of the Three Jewels (三宝，Buddha, Dharma, Sangha).' Although the Buddhas and Tathagatas dwell in such inconceivable deeds, they do not abandon the Dharmakaya (法身，Dharma body) of emptiness. Although they do not abandon the Dharmakaya of emptiness, they speak the Dharma to sentient beings according to the names and phrases they should hear. Although they speak the Dharma to sentient beings in this way, they are always far away from the thoughts and contemplations of all sentient beings' minds. Why? Because they truly know all the mental activities of all sentient beings. The verse says that it is naturally without discrimination, and relying on this wonderful Dharmakaya, the Three Jewels are born. The verse says: 'The awakened Bodhi (菩提，enlightenment) Dharma, is known through the Bodhi-factors, the Bodhi-factors teach and transform, sentient beings awaken to Bodhi, the first line is the direct cause, the remaining three are pure conditions, the first two benefit oneself, the last two benefit others.' What meaning does this verse convey? These four lines encompass all knowable realms. What meaning does this explain? The first line says that the Dharma that is realized should be known, because that Dharma that is realized is called Bodhi. The verse says 'The awakened Bodhi Dharma.' The second line, Bodhi is known through the Bodhi-factors, because the merits of the Buddhas' Bodhi can be the cause of the Buddhas' Bodhi. The verse says 'is known through the Bodhi-factors.' --------------------------------------------------------------------------------
Chinese
三句菩提分教化者。以菩提分令他觉故。第四句众生觉菩提者。所化众生觉菩提故。此四种句次第不取相。依此行故。清净菩提出生三宝应知。偈言所觉菩提法依菩提。分知菩提分教化众生觉菩提故。以一句因三句缘故。如来得阿耨多罗三藐三菩提。以得菩提者。十力等诸佛如来法。三十二种诸佛如来作业。依如来业众生闻声。依彼法故。得清净因缘出生三宝应知。是故偈言初句为正因余三为净缘故。 究竟一乘宝性论卷第二 大正藏第 31 册 No. 1611 究竟一乘宝性论 究竟一乘宝性论卷第三 后魏中印度三藏勒那摩提译 一切众生有如来藏品第五 论曰。自此已后余残论偈。次第依彼四句广差别说应知。此以何义。向前偈言。 真如有杂垢 及远离诸垢 佛无量功德 及佛所作业 如是妙境界 是诸佛所知 依此妙法身 出生于三宝 此偈示现何义。如向所说。一切众生有如来藏。彼依何义故。如是说偈言。 佛法身遍满 真如无差别 皆实有佛性 是故说常有 此偈明何义。有三种义。是故如来说一切时一切众生有如来藏。何等为三。一者如来法身遍在一切诸众生身。偈言佛法身遍满故。二者如来真如无差别。偈言 现代汉语译本： ‘三句菩提分教化者’，是指以菩提分（bodhi-aṅga，觉悟的组成部分）来教化他人，使他们觉悟。‘第四句众生觉菩提者’，是指被教化的众生觉悟菩提。这四种句子依次不执着于相，依此修行，清净的菩提产生，三宝（triratna，佛、法、僧）应当知晓。偈颂说：‘所觉菩提法，依菩提分知，菩提分教化，众生觉菩提故。’以一句为因，三句为缘故，如来（tathāgata，佛的称号之一）证得阿耨多罗三藐三菩提（anuttarā-samyak-saṃbodhi，无上正等正觉）。以证得菩提者，具有十力（daśa-bala，佛的十种力量）等诸佛如来之法，三十二种诸佛如来之作业。依如来之业，众生听闻佛法之声，依彼法故，得清净因缘，出生三宝应当知晓。是故偈颂说：‘初句为正因，其余三句为清净之缘故。’ 《究竟一乘宝性论》卷第二 大正藏第 31 册 No. 1611 《究竟一乘宝性论》 《究竟一乘宝性论》卷第三 后魏中印度三藏勒那摩提译 一切众生有如来藏品第五 论曰：从此以后，剩余的论和偈颂，依次依据前面所说的四句，广泛地分别解说，应当知晓。这是什么意思呢？前面的偈颂说： ‘真如有杂垢，及远离诸垢，佛无量功德，及佛所作业，如是妙境界，是诸佛所知，依此妙法身，出生于三宝。’ 此偈颂显示什么意义呢？如前面所说，一切众生有如来藏（tathāgatagarbha，如来藏），依什么意义而这样说呢？偈颂说： ‘佛法身遍满，真如无差别，皆实有佛性，是故说常有。’ 此偈颂说明什么意义呢？有三种意义。因此，如来说一切时一切众生有如来藏。是哪三种呢？一是如来法身（dharma-kāya，法身）遍在一切诸众生身。偈颂说‘佛法身遍满故’。二是如来真如（tathatā，真如）无差别。偈颂说
English
English version: ‘The three lines of Bodhi-aṅga (components of enlightenment) teaching’ refers to using Bodhi-aṅga to teach others, enabling them to awaken. ‘The fourth line, sentient beings awaken to Bodhi’ refers to the sentient beings who are being taught, awakening to Bodhi. These four lines do not cling to appearances in sequence. By practicing according to this, pure Bodhi arises, and the Three Jewels (triratna, Buddha, Dharma, Sangha) should be known. The verse says: ‘The awakened Bodhi Dharma, relies on the knowledge of Bodhi-aṅga, Bodhi-aṅga teaches, therefore sentient beings awaken to Bodhi.’ Because one line is the cause and three lines are the condition, the Tathāgata (one of the titles of the Buddha) attains Anuttarā-samyak-saṃbodhi (unsurpassed, complete and perfect enlightenment). Because the one who attains Bodhi possesses the Dharma of the Ten Powers (daśa-bala, ten powers of the Buddha) and other Buddhas and Tathāgatas, and the thirty-two kinds of actions of the Buddhas and Tathāgatas. Relying on the actions of the Tathāgata, sentient beings hear the voice of the Dharma, and relying on that Dharma, they obtain pure causes and conditions, and the Three Jewels are born, which should be known. Therefore, the verse says: ‘The first line is the direct cause, and the remaining three lines are the pure conditions.’ The Ultimate Mahayana Ratnagotravibhāga, Volume 2 Taisho Tripitaka, Volume 31, No. 1611, The Ultimate Mahayana Ratnagotravibhāga The Ultimate Mahayana Ratnagotravibhāga, Volume 3 Translated by Tripitaka Ratnamati of Central India during the Later Wei Dynasty Chapter 5: All Sentient Beings Have the Tathāgatagarbha Treatise: From here onwards, the remaining treatises and verses should be known to be explained in detail according to the four lines mentioned earlier. What is the meaning of this? The previous verse said: ‘True Thusness has impurities, and is free from all impurities, the Buddha's immeasurable merits, and the Buddha's actions, such wonderful realm, is known by all Buddhas, relying on this wonderful Dharma-kāya (Dharma body), the Three Jewels are born.’ What meaning does this verse reveal? As mentioned earlier, all sentient beings have the Tathāgatagarbha (Buddha-nature), according to what meaning is it said like this? The verse says: ‘The Buddha's Dharma-kāya pervades, True Thusness is without difference, all truly have Buddha-nature, therefore it is said to be eternal.’ What meaning does this verse explain? There are three meanings. Therefore, the Tathāgata says that at all times, all sentient beings have the Tathāgatagarbha. What are the three? First, the Tathāgata's Dharma-kāya (Dharma body) pervades the bodies of all sentient beings. The verse says ‘The Buddha's Dharma-kāya pervades.’ Second, the Tathāgata's True Thusness (tathatā) is without difference. The verse says --------------------------------------------------------------------------------
Chinese
真如无差别故。三者一切众生皆悉实有真如佛性。偈言皆实有佛性故。此三句义。自此下论依如来藏修多罗。我后时说应知。如偈本言。 一切众生界 不离诸佛智 以彼净无垢 性体不二故 依一切诸佛 平等法性身 知一切众生 皆有如来藏 体及因果业 相应及以行 时差别遍处 不变无差别 彼妙义次第 第一真法性 我如是略说 汝今应善知 此偈示现何义。略说此偈有十种义。依此十种说第一义实智境界佛性差别应知。何等为十。一者体。二者因。三者果。四者业。五者相应。六者行。七者时差别。八者遍一切处。九者不变。十者无差别。初依体因故。说一偈。 自性常不染 如宝空净水 信法及般若 三昧大悲等 此初半偈示现何义。偈言。 自在力不变 思实体柔软 宝空水功德 相似相对法 此偈明何义。向说三种义。彼三种义。次第依于自相同相。如来法身三种清净功德。如如意宝珠虚空净水。相似相对法应知。此明何义。思者依如来法身。所思所修皆悉成就故。后半偈者示现何义。偈言。 有四种障碍 谤法及着我 怖畏世间苦 舍离诸众生 此偈明何义。偈言。 阐提及外道 声闻及自 现代汉语译本 ‘真如’（Tathata，事物的真实本性）没有差别，因此，第三点是一切众生都确实具有‘真如佛性’（Tathagatagarbha，如来藏）。偈语说‘皆实有佛性故’，就是这个意思。从这里开始，本论依据《如来藏经》（Tathagatagarbha Sutra）进行阐述，我之后会详细说明，你们应该知道。如偈语原文所说： ‘一切众生界，不离诸佛智，以彼净无垢，性体不二故，依一切诸佛，平等法性身，知一切众生，皆有如来藏，体及因果业，相应及以行，时差别遍处，不变无差别，彼妙义次第，第一真法性，我如是略说，汝今应善知。’ 这首偈语揭示了什么含义？简要地说，这首偈语有十种含义。依据这十种含义，应该了解第一义谛的实智境界和佛性的差别。这十种含义是什么？一是‘体’（essence），二是‘因’（cause），三是‘果’（effect），四是‘业’（karma），五是‘相应’（correspondence），六是‘行’（practice），七是‘时差别’（temporal difference），八是‘遍一切处’（omnipresence），九是‘不变’（immutability），十是‘无差别’（non-difference）。首先，依据‘体’和‘因’，所以说了一首偈语： ‘自性常不染，如宝空净水，信法及般若，三昧大悲等。’ 这前半首偈语揭示了什么含义？偈语说： ‘自在力不变，思实体柔软，宝空水功德，相似相对法。’ 这首偈语阐明了什么含义？前面说了三种含义，这三种含义依次依据自相、同相、如来法身的三种清净功德，就像如意宝珠、虚空、净水，是相似相对的法。这阐明了什么含义？‘思’（thought）是指依靠如来法身，所思所修都能成就。后半首偈语揭示了什么含义？偈语说： ‘有四种障碍，谤法及着我，怖畏世间苦，舍离诸众生。’ 这首偈语阐明了什么含义？偈语说： ‘阐提’（icchantika，断善根者）及‘外道’（tirthika，非佛教徒），‘声闻’（sravaka，听闻佛法而修行的弟子）及‘自’
English
English version ‘Tathata’ (suchness, the true nature of things) is without difference, therefore, the third point is that all sentient beings truly possess ‘Tathagatagarbha’ (the womb of the Tathagata, Buddha-nature). The verse says ‘all truly possess Buddha-nature,’ which is what this means. From here on, this treatise relies on the ‘Tathagatagarbha Sutra’ for explanation. I will explain it in detail later, and you should know it. As the original verse says: ‘The realm of all sentient beings, is not apart from the wisdom of all Buddhas, because it is pure and without defilement, its nature and substance are non-dual, relying on all Buddhas, the equal Dharmakaya (body of Dharma), know that all sentient beings, possess the Tathagatagarbha, essence and cause, effect and karma, correspondence and practice, temporal difference, omnipresence, immutability, non-difference, those wonderful meanings in order, the first true Dharma-nature, I have briefly explained it thus, you should now know it well.’ What meaning does this verse reveal? Briefly speaking, this verse has ten meanings. Based on these ten meanings, one should understand the difference between the realm of true wisdom of the first principle and Buddha-nature. What are these ten meanings? First is ‘essence’ (body), second is ‘cause’ (hetu), third is ‘effect’ (phala), fourth is ‘karma’ (karma), fifth is ‘correspondence’ (sameness), sixth is ‘practice’ (conduct), seventh is ‘temporal difference’ (time difference), eighth is ‘omnipresence’ (all-pervading), ninth is ‘immutability’ (unchanging), and tenth is ‘non-difference’ (no difference). First, based on ‘essence’ and ‘cause,’ therefore a verse is said: ‘The self-nature is always unpolluted, like a jewel, space, and pure water, faith in the Dharma and prajna (wisdom), samadhi (meditation) and great compassion, etc.’ What meaning does this first half of the verse reveal? The verse says: ‘Free power is immutable, thought, substance, and softness, the merits of jewel, space, and water, are similar and relative dharmas.’ What meaning does this verse explain? The three meanings mentioned earlier, these three meanings are based on self-nature, common nature, and the three pure merits of the Dharmakaya of the Tathagata, like a wish-fulfilling jewel, space, and pure water, which are similar and relative dharmas. What does this explain? ‘Thought’ refers to relying on the Dharmakaya of the Tathagata, so that whatever is thought and practiced can be accomplished. What meaning does the second half of the verse reveal? The verse says: ‘There are four kinds of obstacles, slandering the Dharma and attachment to self, fearing the suffering of the world, abandoning all sentient beings.’ What meaning does this verse explain? The verse says: ‘Icchantika’ (one who has severed roots of goodness) and ‘tirthika’ (non-Buddhist), ‘sravaka’ (a disciple who practices by hearing the Buddha's teachings) and ‘self’ -------------------------------------------------------------------------------- 觉 信等四种法 清净因应知