English
English version: Therefore, the verse says: 'Like pure empty space, attaining the first no-self, all Buddhas obtain a pure body, this is called attaining the great body.' What meaning does this verse illuminate? 'Attaining the great body' refers to the Tathagata (如来) attaining the first pure True Thusness Dharma Body (真如法身). That Dharma Body is the real self (实我) of all Buddhas and Tathagatas. Because they have attained a self-existent nature, because they have attained the first pure body. The verse says 'all Buddhas obtain a pure body,' that is the meaning. Because of this reason, the Buddhas are called having attained pure self-existence. The verse says 'this is called attaining the great body,' that is also the meaning. Because of this reason, based on this meaning, the Buddhas and Tathagatas, in the realm of no outflows (无漏界), become the first and most self-existent self. Furthermore, based on this meaning, the Dharma Body of the Tathagata cannot be called 'existent,' because there is no self-appearance (我相), no dharma-appearance (法相). Because of this reason, it cannot be said to 'exist.' Because the appearance of the Dharma Body is inherently empty. Furthermore, based on this meaning, the Dharma Body of the Tathagata cannot be called 'non-existent,' because only that True Thusness self-nature exists. Therefore, it cannot be said that there is no Dharma Body, because the appearance of the Dharma Body is inherently existent. Based on this meaning, those heretics ask: 'After the Tathagata dies, does he have a body, or does he not have a body?' and so on. Therefore, the Tathagata does not make predictions, does not answer. Those Shravakas (声闻人) fear the suffering of the world. To counteract this fear of worldly suffering, those Bodhisattva-Mahasattvas (菩萨摩诃萨) cultivate all worldly and trans-worldly Samadhis (三昧), therefore attaining the fruit of the first Bliss Paramita (乐波罗蜜), it should be known. Pratyekabuddhas (辟支佛人) abandon the joy of benefiting all sentient beings, and abide in tranquility. To counteract this abandonment of sentient beings, those Bodhisattva-Mahasattvas cultivate great compassion, abide in limitless worlds, constantly benefiting sentient beings, attaining the fruit of the first Eternal Paramita (常波罗蜜), it should be known. These are the four cultivations of faith, prajna (般若), samadhi, and great compassion of the Bodhisattva-Mahasattvas. In this way, they sequentially obtain the fruits of the pure, self, bliss, and eternal qualities of the Tathagata's body, it should be known. Furthermore, there is another explanation. Based on these four, the Dharma Body of the Tathagata is called vast and great, as ultimate as the Dharma Realm (法界), as boundless as space, until the endless future. What does this illuminate? Faithfully cultivating the Mahayana (大乘), therefore the Buddhas and Tathagatas constantly obtain the pure Dharma Realm, reaching the first shore. Therefore, it is said that the cultivation is as vast as the Dharma Realm. --------------------------------------------------------------------------------
Chinese
般若波罗蜜。是故诸佛如来成就虚空法身。以器世间究竟无我。以修行虚空藏等无量三昧。以是义故。于一切处一切法中皆得自在。是故说言。究竟如虚空。以修行大悲。于一切众生无限齐时。得慈悲心平等。是故说言尽未来际。又此四种波罗蜜等住无漏界中。声闻辟支佛得大力自在。菩萨为证如来功德法身第一彼岸有四种障。何等为四。一者缘相。二者因相。三者生相。四者坏相。缘相者。谓无明住地。即此无明住地与行作缘。如无明缘行。无明住地缘亦如是故。因相者。谓无明住地缘行。即此无明住地缘行为因。如行缘识。无漏业缘亦如是故。生相者。谓无明住地缘依无漏业因生三种意生身。如四种取。缘依有漏业因而生三界。三种意生身生亦如是故。坏相者谓三种意生身缘不可思议变易死如依生缘故有老死。三种意生身缘不可思议变易死亦如是故。又一切烦恼染皆依无明住地根本。以不离无明住地。声闻辟支佛大力菩萨。未得远离无明住地垢。是故未得究竟无为净波罗蜜。又即依彼无明住地缘。以细相戏论习未得永灭。是故未得究竟无为我波罗蜜。又即缘彼无明住地。有细相戏论集。因无漏业生于意阴未得永灭。是故未得究竟无为乐波罗蜜。以诸烦恼染业染生染未得永灭。是故未证究竟甘露如来法身。以未远离 不可思议变易生死常未究竟。是故未得不变异体。是故未得究竟无为常波罗蜜。又如烦恼染。无明住地亦如是。如业染。无漏业行亦如是。如生染。三种意生身及不可思议变易死亦如是。如圣者胜鬘经言。世尊。譬如取缘有漏业因而生三有。如是世尊。依无明住地缘无漏业因。生阿罗汉辟支佛大力菩萨三种意生身。世尊。此三乘地三种意生身生。及无漏业生。依无明住地有缘非无缘。如是等胜鬘经中广说应知。 复次以声闻辟支佛大力菩萨三种意生身中无净我乐常波罗蜜彼岸功德身。是故圣者胜鬘经言。唯如来法身是常波罗蜜乐波罗蜜我波罗蜜净波罗蜜。如是等故。此明何义。以如来法身自性清净离一切烦恼障智障习气故名为净。是故说言。唯如来法身是净波罗蜜。以得寂静第一自在我故。离无我戏论究竟寂静故名为我。是故说言。唯如来法身是我波罗蜜。以得远离意生阴身因故名为乐。是故说言。唯如来法身是乐波罗蜜。以世间涅槃平等证故。故名为常。是故说言。唯如来法身是常波罗蜜。又复略说有二种法。依此二法如来法身有净波罗蜜应知。何等为二。一者本来自性清净。以因相故。二者离垢清净。以胜相故。有二种法。依此二法如来法身有我波罗蜜应知。何等为二。一者远离诸外道边。以离虚妄我戏论 现代汉语译本：不可思议的变易生死尚未达到究竟，因此没有获得不变异的本体，所以没有获得究竟的无为常波罗蜜（Nirvana-paramita，涅槃波罗蜜）。又如烦恼的染污，无明住地（Avidya-sthiti，无明住地）也是如此。如业的染污，无漏业行也是如此。如生的染污，三种意生身（Manomayakaya，意生身）及不可思议的变易死也是如此。如圣者《胜鬘经》所说：‘世尊，譬如凭借有漏业的因缘而产生三有（Tribhava，三有），如此，世尊，依靠无明住地的因缘，产生阿罗汉（Arhat，阿罗汉）、辟支佛（Pratyekabuddha，辟支佛）、大力菩萨（Mahasattva，摩诃萨埵）三种意生身。世尊，这三乘地的三种意生身产生，以及无漏业的产生，依靠无明住地而有因缘，并非没有因缘。’如此等等，《胜鬘经》中广泛地阐述，应当知晓。 再次，因为声闻（Sravaka，声闻）、辟支佛、大力菩萨三种意生身中没有清净的我、乐、常波罗蜜（Atma-sukha-nitya-paramita，我乐常波罗蜜）的彼岸功德身，所以圣者《胜鬘经》说：‘唯有如来法身是常波罗蜜、乐波罗蜜、我波罗蜜、净波罗蜜。’如此等等。这说明什么意义呢？因为如来法身自性清净，远离一切烦恼障、智障、习气，所以名为净。因此说：‘唯有如来法身是净波罗蜜。’因为获得寂静第一自在的缘故，远离无我戏论，究竟寂静的缘故，名为我。因此说：‘唯有如来法身是我波罗蜜。’因为获得远离意生阴身之因的缘故，名为乐。因此说：‘唯有如来法身是乐波罗蜜。’因为与世间涅槃平等证悟的缘故，故名为常。因此说：‘唯有如来法身是常波罗蜜。’又简略地说，有两种法，依靠这两种法，如来法身具有净波罗蜜，应当知晓。哪两种呢？一是本来自性清净，以因相的缘故；二是离垢清净，以胜相的缘故。有两种法，依靠这两种法，如来法身具有我波罗蜜，应当知晓。哪两种呢？一是远离诸外道边，以远离虚妄我戏论。
English
English version: The inconceivable changing birth and death are not yet ultimate. Therefore, the unchanging essence has not been attained. Therefore, the ultimate unconditioned eternal Paramita (Nirvana-paramita) has not been attained. Furthermore, just as defilements stain, so it is with the ground of ignorance (Avidya-sthiti). Just as karma stains, so it is with undefiled karmic actions. Just as birth stains, so it is with the three kinds of mind-made bodies (Manomayakaya) and the inconceivable changing death. As stated in the Holy Srimala Sutra: 'World Honored One, just as conditioned karma gives rise to the three realms of existence (Tribhava), so too, World Honored One, relying on the ground of ignorance, undefiled karma gives rise to the three kinds of mind-made bodies of Arhats (Arhat), Pratyekabuddhas (Pratyekabuddha), and great Bodhisattvas (Mahasattva). World Honored One, the arising of these three kinds of mind-made bodies in the three vehicles, and the arising of undefiled karma, depend on the ground of ignorance and are conditioned, not unconditioned.' Such and so forth, as extensively explained in the Srimala Sutra, should be understood. Furthermore, because the Sravakas (Sravaka), Pratyekabuddhas, and great Bodhisattvas do not possess the other-shore meritorious body of pure self, bliss, and eternal Paramita (Atma-sukha-nitya-paramita) in their three kinds of mind-made bodies, the Holy Srimala Sutra states: 'Only the Dharmakaya of the Tathagata is the eternal Paramita, the bliss Paramita, the self Paramita, and the pure Paramita.' What does this mean? Because the Dharmakaya of the Tathagata is inherently pure, free from all afflictive obscurations, cognitive obscurations, and habitual tendencies, it is called pure. Therefore, it is said: 'Only the Dharmakaya of the Tathagata is the pure Paramita.' Because it has attained the tranquility of the first self-mastery, and is ultimately tranquil, free from the play of no-self, it is called self. Therefore, it is said: 'Only the Dharmakaya of the Tathagata is the self Paramita.' Because it has attained the cause of being free from the mind-made aggregate body, it is called bliss. Therefore, it is said: 'Only the Dharmakaya of the Tathagata is the bliss Paramita.' Because it is equally enlightened with the Nirvana of the world, it is called eternal. Therefore, it is said: 'Only the Dharmakaya of the Tathagata is the eternal Paramita.' Moreover, briefly speaking, there are two kinds of Dharma. Relying on these two kinds of Dharma, the Dharmakaya of the Tathagata possesses the pure Paramita, which should be understood. What are the two? First, it is inherently pure by nature, due to the aspect of cause. Second, it is pure from defilements, due to the aspect of excellence. There are two kinds of Dharma. Relying on these two kinds of Dharma, the Dharmakaya of the Tathagata possesses the self Paramita, which should be understood. What are the two? First, it is far from the extremes of external paths, being free from the play of false self. --------------------------------------------------------------------------------
Chinese
故。二者远离诸声闻边。以离无我戏论故。有二种法。依此二法如来法身有乐波罗蜜应知。何等为二。一者远离一切苦。二者远离一切烦恼习气。此以何义。云何远离一切苦。以灭一切种苦故。以灭一切意生身故。云何远离烦恼习气。以证一切法故。有二种法。依此二法如来法身有常波罗蜜应知。何等为二。一者不灭一切诸有为行。以离断见边故。二者不取无为涅槃。以离常见边故。以是义故。圣者胜鬘经中说言。世尊。见诸行无常。是断见非正见见涅槃常。是常见非正见。妄想见故。作如是见故。以是义故。依如是向说法界法门第一义谛。说即世间法名为涅槃。以此二法不分别故。以证不住世间涅槃故。是故偈言。 无分别之人 不分别世间 不分别涅槃 涅槃有平等 后半偈者示现何义偈言。 若无佛性者 不得厌诸苦 不求涅槃乐 亦不欲不愿 以是义故。圣者胜鬘经言。世尊。若无如来藏者。不得厌苦乐求涅槃。亦无欲涅槃亦不愿求。如是等此明何义。略说佛性清净正因于不定聚众生能作二种业。何等为二。一者依见世间种种苦恼。厌诸苦故。生心欲离诸世间中一切苦恼。偈言若无佛性者不得厌诸苦故。二者依见涅槃乐悕寂乐故。生求心欲心愿心。偈言若无佛性者不求涅槃 现代汉语译本：因此，有两种法远离了所有声闻（Śrāvaka，听闻佛陀教诲而证悟的弟子）的境界，因为它们远离了对无我的戏论。有两种法，依靠这两种法，如来的法身具有乐波罗蜜（Sukha-pāramitā，安乐到彼岸），应当知晓。是哪两种法呢？第一是远离一切苦，第二是远离一切烦恼习气。这是什么意思呢？如何远离一切苦呢？因为灭尽了一切种类的苦，因为灭尽了一切意生身（Manōmaya-kāya，由意念产生的身）。如何远离烦恼习气呢？因为证悟了一切法。有两种法，依靠这两种法，如来的法身具有常波罗蜜（Nitya-pāramitā，常恒到彼岸），应当知晓。是哪两种法呢？第一是不灭尽一切有为行（Saṃskṛta，因缘和合而成的现象），因为远离了断见（Uccheda-dṛṣṭi，认为生命死后断灭的错误见解）的边见。第二是不取无为涅槃（Asaṃskṛta-nirvāṇa，不依赖因缘和合的涅槃），因为远离了常见（Śāśvata-dṛṣṭi，认为存在永恒不变的实体的错误见解）的边见。因为这个缘故，圣者《胜鬘经》（Śrīmālādevī-siṃhanāda-sūtra）中说：‘世尊，认为诸行无常，是断见，不是正见；认为涅槃是常，是常见，不是正见，是妄想见。’因为作这样的见解。因为这个缘故，依靠这样趋向说法界（Dharmadhātu，一切法的本性）法门的第一义谛（Paramārtha-satya，最高的真理），说世间法（Laukika-dharma，世俗的法）就名为涅槃（Nirvāṇa，寂灭）。因为这两种法不分别的缘故，因为证悟了不住世间涅槃的缘故。所以偈颂说： ‘无分别之人，不分别世间，不分别涅槃，涅槃有平等。’ 后半偈颂显示了什么意义呢？偈颂说： ‘若无佛性者，不得厌诸苦，不求涅槃乐，亦不欲不愿。’ 因为这个缘故，圣者《胜鬘经》说：‘世尊，如果没有如来藏（Tathāgatagarbha，如来藏），就不能厌恶痛苦，欣乐涅槃，也没有对涅槃的欲望和愿求。’像这样等等，这说明了什么意义呢？简略地说，佛性（Buddhadhātu，成佛的可能性）作为清净的正因，对于不定聚（Aniyata-rāśi，不确定能否证悟的众生）的众生，能作两种业。是哪两种业呢？第一是依靠见到世间种种苦恼，厌恶诸苦的缘故，生起心想要远离世间中一切苦恼。偈颂说‘若无佛性者不得厌诸苦’就是这个意思。第二是依靠见到涅槃的安乐，希望寂静安乐的缘故，生起求心、欲心、愿心。偈颂说‘若无佛性者不求涅槃’。