English
These are called the four kinds of obstacles, which obstruct four kinds of beings. In order to counteract these four kinds of obstacles, the Bodhisattva-Mahasattvas cultivate the four kinds of antidotal dharmas, such as faith in the Mahayana, thereby obtaining the unsurpassed pure Dharmakaya (Dharmakaya: the body of the Dharma, the ultimate reality) and reaching the first shore (reaching the state of Nirvana). Why? Because by relying on these four kinds of pure Dharma realms to cultivate good dharmas, these are the Dharma sons who follow the Buddhas and are born into the Buddha's family. Therefore, the verse says: 'Mahayana faith is the son, Prajna (Prajna: wisdom) is the mother, Dhyana (Dhyana: meditation) is the womb, great compassion is the milk, the Buddhas are the true sons.' The verse says that the four dharmas, such as faith, are the cause of purity, which should be known. Also, because of relying on the karma of the result, a verse is spoken: 'Purity, self, joy, permanence, etc., are the fruits of merit on the other shore.厭恶苦难，寻求涅槃，欲望和愿望等都是诸业。' What meaning does this first half of the verse reveal? The verse says: 'Briefly speaking, the meaning of the four lines is the four kinds of inverted dharmas, inverted in the Dharmakaya, cultivating the antidotal dharmas.' What meaning does this verse explain? These four dharmas, such as faith, enable the Tathagata's Dharmakaya to be purified. The four dharmas mentioned earlier are a brief and sequential explanation of counteracting the four inversions. The four kinds of merit Paramita (Paramita: perfection, reaching the other shore) fruits of the Tathagata's Dharmakaya should be known. The verse says that it briefly explains the meaning of the four lines. What does this explain? It means that in impermanent things such as form (rupa), one generates the thought of permanence; in the dharma of suffering, one generates the thought of joy; in non-self, one generates the thought of self; in impurity, one generates the thought of purity. These are called the four inversions, which should be known. The verse says the four kinds of inverted dharmas. In order to counteract these four kinds of inversions, there are four kinds of non-inverted dharmas that should be known. What are the four? They are generating the thought of impermanence, the thought of suffering, the thought of non-self, and the thought of impurity in impermanent things such as form. These are called the four kinds of non-inverted antidotes, which should be known. The verse says cultivating the antidotal dharmas. Like this, the counteraction of the four kinds of inversions, relying on the Tathagata's Dharmakaya, is again an inversion, which should be known. The verse says inverted in the Dharmakaya. In order to counteract this inversion, it is said that there are four kinds of merit Paramita fruits of the Tathagata's Dharmakaya. What are the four? They are Nitya Paramita (Nitya Paramita: Perfection of Permanence), Sukha Paramita (Sukha Paramita: Perfection of Bliss), Atma Paramita (Atma Paramita: Perfection of Self), and Subha Paramita (Subha Paramita: Perfection of Purity), which should be known. The verse says cultivate --------------------------------------------------------------------------------
Chinese
行对治法故。是故圣者胜鬘经言。世尊。凡夫众生于五阴法起颠倒想。谓无常常想。苦有乐想。无我我想。不净净想。世尊。一切阿罗汉辟支佛空智者。于一切智境界及如来法身本所不见。若有众生。信佛语故。于如来法身起常想乐想我想净想。世尊。彼诸众生非颠倒见。是名正见。何以故。唯如来法身。是常波罗蜜乐波罗蜜我波罗蜜净波罗蜜。世尊。若有众生于佛法身作是见者。是名正见。世尊。正见者是佛真子。从佛口生从正法生。从法化生得法余财。如是等故。又此四种如来法身功德波罗蜜从因向果。次第而说净我乐常应知。云何次第从因向果。谓诽谤大乘一阐提障。实无有净而心乐着取世间净。此障对治。谓诸菩萨摩诃萨信大乘修行证得第一净波罗蜜果应知。于五阴中见有神我诸外道障。实无神我而乐着取我。此障对治。谓诸菩萨摩诃萨修行般若波罗蜜。证得第一我波罗蜜果应知。此明何义。一切外道执着色等非真实事。以为有我。而彼外道取着我相。无如是我相虚妄颠倒。一切时无我。以是义故。说言如来如实智知一切法无我到第一彼岸。而如来无彼我无我相。何以故。以一切时如实见知不虚妄故。非颠倒故。此以何义。以即无我名为有我。即无我者。无彼外道虚妄神我。名有我者。如来有彼得自在我。是 现代汉语译本：因为有对治这些颠倒的方法。所以《胜鬘经》中圣胜鬘夫人说：‘世尊，凡夫众生对于五阴（色、受、想、行、识，构成个体存在的五种要素）之法，生起颠倒的想念，认为无常的事物是常，苦的事物是乐，无我的事物是我，不净的事物是净。世尊，一切阿罗汉（断绝轮回的圣者）、辟支佛（无师自悟的圣者）、空智者，对于一切智（佛的智慧）境界以及如来法身（佛的真身）的本来面目都不能完全见到。如果有众生，因为相信佛的话，对于如来法身生起常的想念、乐的想念、我的想念、净的想念。世尊，这些众生不是颠倒见，这才是正确的见解。为什么呢？因为只有如来法身，才是真常波罗蜜（达到圆满的常）、真乐波罗蜜（达到圆满的乐）、真我波罗蜜（达到圆满的我）、真净波罗蜜（达到圆满的净）。世尊，如果有众生对于佛法身作这样的见解，这才是正确的见解。世尊，有正见的人是佛的真子，从佛口所生，从正法所生，从法化生，得到法财。’像这样等等的说法。而且这四种如来法身功德波罗蜜，是从因到果，依次序而说的净、我、乐、常，应当知道。什么是次第从因到果呢？就是诽谤大乘（佛教的普遍教义）的一阐提（断绝善根的人）的障碍，实际上没有清净，而内心却喜欢执着于世间的清净。这种障碍的对治方法，就是诸位菩萨摩诃萨（伟大的菩萨）信奉大乘，修行证得第一清净波罗蜜的果实，应当知道。在五阴中见到有神我（永恒不变的自我）的各种外道的障碍，实际上没有神我，却喜欢执着于我。这种障碍的对治方法，就是诸位菩萨摩诃萨修行般若波罗蜜（智慧的圆满），证得第一我波罗蜜的果实，应当知道。这说明什么意义呢？一切外道执着于色等不真实的事物，以为是有我。而那些外道执着于我相，没有像这样的我相，是虚妄颠倒的。一切时都是无我的。因为这个缘故，说如来如实地知道一切法无我，到达第一彼岸。而如来没有那个我，也没有无我相。为什么呢？因为一切时都如实地见知，不虚妄的缘故，不是颠倒的缘故。这又是什么意义呢？就是以即是无我而名为有我。即是无我，是没有那些外道虚妄的神我。名为有我，是如来有那个得到自在的我。’ 是
English
English version: Because there are methods to counteract these inversions. Therefore, in the *Śrīmālādevī Siṃhanāda Sūtra*, the Venerable Śrīmālā says: 'World-Honored One, ordinary beings develop inverted perceptions regarding the five *skandhas* (form, feeling, perception, mental formations, and consciousness), considering impermanent things as permanent, suffering as pleasure, no-self as self, and impure things as pure. World-Honored One, all *Arhats* (liberated beings), *Pratyekabuddhas* (self-enlightened beings), and those with wisdom of emptiness do not fully see the realm of all-wisdom (Buddha's wisdom) and the original nature of the *Dharmakāya* (Buddha's true body) of the *Tathāgata* (Buddha). If there are beings who, because they believe the Buddha's words, develop the perception of permanence, pleasure, self, and purity regarding the *Tathāgata's Dharmakāya*, World-Honored One, these beings do not have inverted views; this is called right view. Why? Because only the *Tathāgata's Dharmakāya* is true permanence *paramita* (perfection of permanence), true pleasure *paramita* (perfection of pleasure), true self *paramita* (perfection of self), and true purity *paramita* (perfection of purity). World-Honored One, if there are beings who have such a view of the Buddha's *Dharmakāya*, this is called right view. World-Honored One, those with right view are the true children of the Buddha, born from the Buddha's mouth, born from the true Dharma, transformed by the Dharma, and obtain the remaining wealth of the Dharma.' Such are the statements. Furthermore, these four kinds of *Tathāgata Dharmakāya* merit *paramitas* are spoken in order from cause to effect: purity, self, pleasure, and permanence should be known. What is the order from cause to effect? It is the obstacle of *icchantikas* (those who have severed their roots of goodness) who slander the *Mahāyāna* (the Great Vehicle of Buddhism), who, in reality, have no purity but whose minds delight in clinging to worldly purity. The counteracting method for this obstacle is that *Bodhisattva-Mahāsattvas* (great Bodhisattvas) believe in the *Mahāyāna*, practice, and attain the fruit of the first purity *paramita*, it should be known. The obstacle of various non-Buddhist paths who see a divine self (*ātman*) in the five *skandhas*, who, in reality, have no divine self but delight in clinging to self. The counteracting method for this obstacle is that *Bodhisattva-Mahāsattvas* practice *Prajñāpāramitā* (perfection of wisdom) and attain the fruit of the first self *paramita*, it should be known. What meaning does this clarify? All non-Buddhists cling to unreal things such as form, thinking they have a self. And those non-Buddhists cling to the appearance of self; there is no such appearance of self; it is false and inverted. At all times, there is no self. For this reason, it is said that the *Tathāgata* truly knows that all *dharmas* (phenomena) are without self and reaches the first shore. And the *Tathāgata* has neither that self nor the appearance of no-self. Why? Because at all times, he truly knows without falsehood, and is not inverted. What is the meaning of this? It is that what is no-self is called having self. What is no-self is the absence of those non-Buddhist false divine selves. What is called having self is that the *Tathāgata* has that self that has attained self-mastery.' Is -------------------------------------------------------------------------------- 故偈言。 如清净真空 得第一无我 诸佛得净体 是名得大身
Chinese
此偈明何义。得大身者。谓如来得第一清净真如法身。彼是诸佛如来实我。以得自在体。以得第一清净身。偈言诸佛得净体故。以是义故。诸佛名得清净自在。偈言是名得大身故。以是义故。依于此义诸佛如来于无漏界中得为第一最自在我。又复即依如是义故。如来法身不名为有。以无我相无法相故。以是义故。不得言有。以如彼相如是无故。又复即依如是义故。如来法身不名为无。以唯有彼真如我体。是故不得言无法身。以如彼相如是有故。依此义故。诸外道问。如来死后为有身耶。为无身耶。有如是等。是故如来不记不答。诸声闻人畏世间苦。为对治彼畏世间苦。诸菩萨摩诃萨修行一切世间出世间诸三昧故。证得第一乐波罗蜜果应知。辟支佛人弃舍利益一切众生乐住寂静。为对治彼弃舍众生。诸菩萨摩诃萨修行大悲。住无限齐世间。常利益众生。证得第一常波罗蜜果应知。是名诸菩萨摩诃萨信及般若三昧大悲四种修行。如是次第得如来身净我乐常四种功德波罗蜜果应知。又复有义。依此四种如来法身名为广大。如法界究竟。如虚空尽未来际。此明何义。信修行大乘。是故诸佛如来常得清净法界到第一彼岸。是故说言广大如法界修行 现代汉语译本： 所以用偈语说： ‘如清净的真空，证得第一无我之境，诸佛获得清净的体性，这便称为获得大身。’ 这偈语阐明了什么意义？所谓‘得大身’，是指如来证得了第一清净的真如法身。这法身是诸佛如来的真实自我（实我）。因为获得了自在的体性，因为获得了第一清净的身。偈语说‘诸佛得净体’，就是这个意思。因为这个缘故，诸佛被称为获得了清净自在。偈语说‘是名得大身’，也是这个意思。因为这个缘故，依据这个意义，诸佛如来在无漏的境界中，成为第一最自在的我。 又依据这个意义，如来的法身不能称为‘有’，因为没有我相，没有法相。因为这个缘故，不能说‘有’。因为如法身之相，本性是空无的。又依据这个意义，如来的法身不能称为‘无’，因为唯有那真如我的体性存在。所以不能说没有法身，因为如法身之相，本性是存在的。依据这个意义，那些外道问：‘如来死后是有身呢，还是无身呢？’等等。所以如来不作记别，不回答。 那些声闻人畏惧世间的苦，为了对治这种畏惧世间苦，那些菩萨摩诃萨修行一切世间和出世间的各种三昧，因此证得了第一乐波罗蜜的果报，应当知晓。辟支佛人舍弃利益一切众生的快乐，安住于寂静，为了对治这种舍弃众生，那些菩萨摩诃萨修行大悲，安住于无限的世间，常常利益众生，证得了第一常波罗蜜的果报，应当知晓。这便是诸菩萨摩诃萨的信、般若、三昧、大悲这四种修行。像这样次第地获得如来身的净、我、乐、常这四种功德波罗蜜的果报，应当知晓。 又有一种解释，依据这四种，如来的法身被称为广大，如法界一样究竟，如虚空一样没有边际，直到未来永恒。这说明了什么意义？信修行大乘，所以诸佛如来常常获得清净的法界，到达第一彼岸。所以说广大如法界的修行。