English
English version: Therefore, there are two dharmas that are far from the realm of all Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings), because they are far from the play of not-self. There are two dharmas, and relying on these two dharmas, the Dharmakāya (body of dharma) of the Tathāgata (one who has thus gone) possesses the Sukha-pāramitā (perfection of bliss), which should be known. What are the two dharmas? The first is being far from all suffering, and the second is being far from all afflictions and habitual tendencies. What does this mean? How is one far from all suffering? Because all kinds of suffering are extinguished, because all Manōmaya-kāyas (mind-made bodies) are extinguished. How is one far from afflictions and habitual tendencies? Because all dharmas are realized. There are two dharmas, and relying on these two dharmas, the Dharmakāya of the Tathāgata possesses the Nitya-pāramitā (perfection of permanence), which should be known. What are the two dharmas? The first is not extinguishing all Saṃskṛta (conditioned phenomena), because one is far from the extreme of Uccheda-dṛṣṭi (view of annihilation). The second is not grasping Asaṃskṛta-nirvāṇa (unconditioned nirvana), because one is far from the extreme of Śāśvata-dṛṣṭi (view of eternalism). Because of this meaning, it is said in the Śrīmālādevī-siṃhanāda-sūtra (Lion's Roar of Queen Śrīmālā Sūtra): 'World Honored One, seeing that all phenomena are impermanent is the view of annihilation, not the right view; seeing that Nirvāṇa is permanent is the view of eternalism, not the right view, it is a deluded view.' Because of making such views. Because of this meaning, relying on this direction towards the Dharmadhātu (the realm of dharma) Dharma gate, the Paramārtha-satya (ultimate truth), it is said that Laukika-dharma (mundane dharma) is called Nirvāṇa. Because these two dharmas are not differentiated, because one has realized the Nirvāṇa that does not abide in the world. Therefore, the verse says: ‘Those without discrimination do not discriminate the world, do not discriminate Nirvāṇa, Nirvāṇa has equality.’ What meaning does the latter half of the verse show? The verse says: ‘If there is no Buddhadhātu (Buddha-nature), one cannot be disgusted with suffering, one does not seek the bliss of Nirvāṇa, nor does one desire or wish for it.’ Because of this meaning, the Śrīmālādevī-siṃhanāda-sūtra says: 'World Honored One, if there is no Tathāgatagarbha (womb of the Tathagata), one cannot be disgusted with suffering and delight in Nirvāṇa, nor will there be desire for Nirvāṇa or wish to seek it.' Like this and so on, what meaning does this clarify? Briefly speaking, Buddhadhātu, as the pure and correct cause, can perform two kinds of actions for Aniyata-rāśi (beings of undetermined destiny). What are the two kinds of actions? The first is that relying on seeing the various sufferings and afflictions of the world, one is disgusted with all sufferings, and therefore, one generates the mind to want to be far from all sufferings and afflictions in the world. The verse 'If there is no Buddhadhātu, one cannot be disgusted with suffering' means this. The second is that relying on seeing the bliss of Nirvāṇa, one hopes for quiet bliss, and therefore, one generates the mind of seeking, the mind of desire, and the mind of wishing. The verse 'If there is no Buddhadhātu, one does not seek Nirvāṇa'. --------------------------------------------------------------------------------
Chinese
乐亦不欲不愿故。又欲者。求涅槃故。求者。悕涅槃故。悕者。于悕求法中不怯弱故。欲得者。于所求法中方便追求故。及咨问故愿者。所期法中。所期法者。心心相行。是故偈言。 见苦果乐果 此依性而有 若无佛性者 不起如是心 此偈明何义。凡所有见世间苦果者。凡所有见涅槃乐果者。此二种法。善根众生。有一切依因真如佛性。非离佛性无因缘故起如是心。偈言见苦果乐果。此依性而有故。若无因缘生如是心者。一阐提等无涅槃性。应发菩提心。偈言若无佛性者不起如是心故。以性未离一切客尘烦恼诸垢。于三乘中未曾修习一乘信心。又未亲近善知识等。亦未修习亲近善知识因缘。是故华严性起中言。次有乃至邪见聚等。众生身中皆有如来日轮光照。作彼众生利益。作未来因善根。增长诸白法故。向说一阐提常不入涅槃。无涅槃性者。此义云何。为欲示现谤大乘因故。此明何义。为欲回转诽谤大乘心不求大乘心故。依无量时故。如是说。以彼实有清净性故。不得说言彼常毕竟无清净性。又依相应义故。说一偈。 大海器宝水 无量不可尽 如灯明触色 性功德如是 此初半偈示现何义。偈言。 佛法身慧定 悲摄众生性 海珍宝水等 相似相对法 此 现代汉语译本：因为他们不希望也不祈愿没有快乐。‘又欲者’（yòu yù zhě）：因为他们寻求涅槃（niè pán）的缘故。‘求者’（qiú zhě）：因为他们渴望涅槃的缘故。‘悕者’（xī zhě）：因为他们在渴望和寻求佛法的过程中不怯懦的缘故。‘欲得者’（yù dé zhě）：因为他们在所寻求的佛法中方便地追求的缘故，以及咨询的缘故。‘愿者’（yuàn zhě）：在所期望的佛法中。‘所期法者’（suǒ qī fǎ zhě）：心与心相互随顺而行。所以偈语说： ‘见苦果乐果，此依性而有，若无佛性者，不起如是心。’ 这首偈语阐明了什么意义？凡是所有见到世间苦果的人，凡是所有见到涅槃乐果的人，这两种法，对于具有善根的众生来说，都依存于一切的依因——真如佛性（zhēn rú fó xìng）。如果离开了佛性，就没有因缘生起这样的心。偈语说‘见苦果乐果，此依性而有’的缘故。如果没有任何因缘而生起这样的心，那么一阐提（yī chǎn tí）等没有涅槃的自性，就不应该发起菩提心。偈语说‘若无佛性者，不起如是心’的缘故。因为自性还没有脱离一切客尘烦恼和各种垢染，在三乘（sān shèng）中没有曾经修习一乘（yī shèng）的信心，又没有亲近善知识等等，也没有修习亲近善知识的因缘。所以《华严性起》（Huá yán xìng qǐ）中说：‘其次有乃至邪见聚等，众生身中皆有如来日轮光照，作彼众生利益，作未来因善根，增长诸白法故。’之前说一阐提常常不入涅槃，没有涅槃的自性，这是什么意思呢？为了示现诽谤大乘（dà shèng）的因缘的缘故。这阐明了什么意义？为了回转诽谤大乘的心，不寻求大乘的心的缘故。依靠无量的时间的缘故，这样说。因为他们实际上有清净的自性，所以不能说他们常常毕竟没有清净的自性。又依靠相应的意义的缘故，说一首偈语： ‘大海器宝水，无量不可尽，如灯明触色，性功德如是。’ 这前半首偈语示现了什么意义？偈语说： ‘佛法身慧定，悲摄众生性，海珍宝水等，相似相对法。’ 这...
English
English version: Because they neither desire nor wish for the absence of joy. '又欲者' (yòu yù zhě, 'Moreover, those who desire'): Because they seek Nirvana (涅槃, niè pán). '求者' (qiú zhě, 'Those who seek'): Because they long for Nirvana. '悕者' (xī zhě, 'Those who yearn'): Because they are not timid in the process of longing for and seeking the Dharma. '欲得者' (yù dé zhě, 'Those who wish to attain'): Because they diligently seek through skillful means and inquire about the Dharma they seek. '愿者' (yuàn zhě, 'Those who wish'): In the Dharma they aspire to. '所期法者' (suǒ qī fǎ zhě, 'The Dharma they aspire to'): The mind and mind accord with each other. Therefore, the verse says: 'Seeing the fruit of suffering and the fruit of joy, this depends on the nature; if there is no Buddha-nature, such a mind will not arise.' What meaning does this verse elucidate? All those who see the suffering fruits of the world, all those who see the joyful fruits of Nirvana, these two kinds of Dharma, for sentient beings with good roots, depend on the basis of all causes—the True Thusness Buddha-nature (真如佛性, zhēn rú fó xìng). If separated from Buddha-nature, there is no cause to give rise to such a mind. The verse says, 'Seeing the fruit of suffering and the fruit of joy, this depends on the nature.' If such a mind arises without any cause, then icchantikas (一阐提, yī chǎn tí) and others, who lack the nature of Nirvana, should not generate Bodhicitta. The verse says, 'If there is no Buddha-nature, such a mind will not arise.' Because the nature has not yet separated from all defiling dust, afflictions, and various impurities, and has not cultivated the faith of the One Vehicle (一乘, yī shèng) in the Three Vehicles (三乘, sān shèng), and has not been close to good spiritual friends, and has not cultivated the causes and conditions for being close to good spiritual friends. Therefore, the 'Arising of Nature' chapter in the Avatamsaka Sutra (《华严性起》, Huá yán xìng qǐ) says: 'Next, there are even gatherings of wrong views, etc.; in the bodies of sentient beings, there is the light of the sun-wheel of the Tathagata, benefiting those sentient beings, creating good roots for future causes, and increasing all white dharmas.' Previously, it was said that icchantikas never enter Nirvana and lack the nature of Nirvana. What does this mean? It is to show the cause of slandering the Mahayana (大乘, dà shèng). What meaning does this elucidate? It is to turn around the mind that slanders the Mahayana and does not seek the Mahayana. It is said so relying on immeasurable time. Because they actually have a pure nature, it cannot be said that they always and ultimately lack a pure nature. Also, relying on the meaning of correspondence, a verse is spoken: 'The great sea, vessels, jewels, and water are immeasurable and inexhaustible; like the light of a lamp touching colors, the merits of the nature are thus.' What meaning does this first half of the verse show? The verse says: 'The Buddha's Dharma-body, wisdom, and samadhi, compassionately embrace the nature of sentient beings; the sea, jewels, water, etc., are similar and relative dharmas.' This... --------------------------------------------------------------------------------
Chinese
偈明何义。以有三处故。次第有三种大海相似相对法。于如来性中依因毕竟成就相应义应知。何等三处。一者法身清净因。二者集佛智因。三者得如来大悲因。法身清净因者。信修行大乘器相似相对法。以彼无量不可尽故。偈言佛法身故。海相似相对法故。集佛智因者。般若三昧珍宝相似相对法。偈言慧定故。珍宝相似相对法故。得如来大悲因者。大慈悲心水相似相对法。偈言悲摄众生性故。水相似相对法故。又修行智慧三昧门宝相似相对法。以彼无分别不可思议有大势力功德相应故。又修行菩萨大悲水相似相对法。以于一切众生柔软大悲得一味等味相行故。如是彼三种法。此三种因和合。毕竟不相舍离。故名相应。后半偈者。示现何义。偈言。 通智及无垢 不离于真如 如灯明暖色 无垢界相似 此偈明何义。有三处次第三种灯相似相对法。于如来法界中依果相应义应知。何等三处。一者通。二者知漏尽智。三者漏尽。此以何义。通者。有五通光明相似相对法。以受用事能散灭。彼与智相违。所治闇法能治相似相对法故。偈言通故。明故。知漏尽智者。无漏智暖相似相对法。以能烧业烦恼无有余残。能烧相似相对法故。偈言智故暖故。漏尽者。转身漏尽色相似相对法。以常无垢清净光明具足相无 现代汉语译本： 偈颂阐明了什么意义？因为它有三个方面。依次有三种与大海相似的相对法。在如来性中，依据因的毕竟成就相应之义应当了解。哪三种方面？一是法身清净之因。二是积聚佛智之因。三是获得如来大悲之因。法身清净之因，是信奉修行大乘之器的相似相对法。因为它无量无尽。偈颂说的是‘佛法身’，所以是与大海相似的相对法。积聚佛智之因，是般若（prajna，智慧）三昧（samadhi，禅定）珍宝的相似相对法。偈颂说的是‘慧定’，所以是与珍宝相似的相对法。获得如来大悲之因，是大慈悲心的水相似相对法。偈颂说的是‘悲摄众生性’，所以是与水相似的相对法。又修行智慧三昧之门，是与宝藏相似的相对法。因为它无分别、不可思议，具有强大的势力和功德相应。又修行菩萨大悲之水相似相对法，因为对于一切众生，以柔软大悲获得一味等味之相行。像这样，这三种法，这三种因和合，毕竟不相舍离，所以名为相应。后半偈颂，示现了什么意义？偈颂说： ‘通智及无垢，不离于真如，如灯明暖色，无垢界相似。’ 这偈颂阐明了什么意义？有三个方面，依次有三种与灯相似的相对法。在如来法界中，依据果的相应之义应当了解。哪三种方面？一是通（神通）。二是知漏尽智（知道烦恼已尽的智慧）。三是漏尽（烦恼已尽）。这是什么意义？通，有五通（五种神通）的光明相似相对法。因为受用之事能够散灭，它与智（智慧）相反，所要治理的黑暗之法能够治理相似相对法。偈颂说的是‘通’，所以是‘明’。知漏尽智，是无漏智（没有烦恼的智慧）的温暖相似相对法。因为它能够烧尽业（karma，行为）烦恼，没有剩余，能够烧尽相似相对法。偈颂说的是‘智’，所以是‘暖’。漏尽，是转身漏尽的颜色相似相对法。因为常无垢清净光明具足之相无。