Chinese
此偈明何义。谓向所明无漏法性。如来广说种种法门。彼诸法门略说依于六种句义。所谓摄聚体因果业相应及行偈言体等六句义略明法性体故。于三时中次第依彼三种名字毕竟应知。偈言次第三时中说三种名字故。此以何义。谓不净时名为众生。偈言有不净故。不净净时名为菩萨。偈言有净故。于善净时名为如来。偈言及以善净故以是义故。不增不减经言。舍利弗。即此法身过于恒沙。无量烦恼所缠。从无始来随顺世间生死涛波去来生退名为众生。舍利弗。即此法身厌离世间生死苦恼。舍一切欲。行十波罗蜜摄八万四千法门。修菩提行。名为菩萨。舍利弗。即此法身得离一切烦恼使缠。过一切苦。离一切烦恼垢得净得清净。得住彼岸清净法中。到一切众生所观之地。于一切境界中更无胜者。离一切障离一切碍。于一切法中得自在力。名为如来应正遍知故。偈言如是次第说众生菩萨佛故。自此以下即依彼三时。明如来法性遍一切处故。说一偈。 如空遍一切 而空无分别 自性无垢心 亦遍无分别 此偈示现何义。偈言。 过功德毕竟 遍至及同相 下中胜众生 如虚空中色 此偈明何义。所有凡夫 现代汉语译本： 义。偈语说： ‘体等六句义，略明法性体，次第三时中，说三种名字。’ 这首偈语说明了什么意义？就是指前面所说的无漏法性（Anasrava Dharmata）。如来（Tathagata）广泛地宣说了种种法门（Dharma）。这些法门概括起来，依赖于六种句义，也就是摄聚、体、因、果、业、相应以及行。偈语说‘体等六句义，略明法性体’就是这个意思。在三个时间段中，依次依据这三种名字，最终应当知晓。偈语说‘次第三时中，说三种名字’就是这个意思。这是什么意义呢？就是在不清净的时候，叫做众生（Sattva）。偈语说‘有不净故’。在不净又清净的时候，叫做菩萨（Bodhisattva）。偈语说‘有净故’。在非常清净的时候，叫做如来（Tathagata）。偈语说‘及以善净故’。因为这个缘故，《不增不减经》中说：‘舍利弗（Sariputra），就是这个法身（Dharmakaya），被超过恒河沙数（Ganga sands）的无量烦恼所缠绕，从无始以来，随顺世间的生死涛波，来来去去，生生死死，叫做众生。舍利弗，就是这个法身，厌离世间的生死苦恼，舍弃一切欲望，修行十波罗蜜（Paramita），摄取八万四千法门，修菩提行（Bodhi），叫做菩萨。舍利弗，就是这个法身，脱离一切烦恼的束缚，超越一切痛苦，远离一切烦恼的垢染，获得清净，得到清净，安住在彼岸清净的法中，到达一切众生所仰望的地方，在一切境界中再也没有胜过他的，脱离一切障碍，远离一切阻碍，在一切法中得到自在的力量，叫做如来应正遍知（Tathagata Arhat Samyaksambuddha）。’所以偈语说‘如是次第说众生菩萨佛故’。从这里以下，就是依据这三个时间段，说明如来的法性遍及一切处，所以说了一首偈语。 ‘如空遍一切，而空无分别，自性无垢心，亦遍无分别。’ 这首偈语显示了什么意义？偈语说： ‘过功德毕竟，遍至及同相，下中胜众生，如虚空中色。’ 这首偈语说明了什么意义？所有凡夫（Prthagjana）……
English
English version: Meaning. The verse says: 'The meaning of the six phrases, such as body, briefly explains the nature of Dharmata (法性). In the three times in order, three names are spoken.' What meaning does this verse explain? It refers to the previously mentioned Anāsrava Dharmatā (无漏法性). The Tathāgata (如来) extensively expounds various Dharma (法) teachings. These Dharma teachings, in brief, rely on six types of phrase meanings, namely, gathering, body, cause, effect, karma, correspondence, and conduct. The verse says, 'The meaning of the six phrases, such as body, briefly explains the nature of Dharmata,' which is the meaning. In the three periods of time, in order, based on these three names, it should be ultimately known. The verse says, 'In the three times in order, three names are spoken,' which is the meaning. What is the meaning of this? It is that in the impure time, it is called a Sattva (众生). The verse says, 'Because there is impurity.' In the impure and pure time, it is called a Bodhisattva (菩萨). The verse says, 'Because there is purity.' In the very pure time, it is called a Tathāgata (如来). The verse says, 'And because there is good purity.' Because of this reason, the *Anunatva Apurnatva Nirdesa Sutra* (不增不减经) says: 'Sariputra (舍利弗), this Dharmakāya (法身) is entangled by immeasurable afflictions exceeding the sands of the Ganges (恒河沙), from beginningless time, following the waves of Samsara (生死) in the world, coming and going, being born and dying, is called a Sattva. Sariputra, this Dharmakāya, weary of the suffering of Samsara in the world, abandoning all desires, practicing the ten Pāramitās (波罗蜜), gathering the eighty-four thousand Dharma teachings, cultivating Bodhi (菩提) practice, is called a Bodhisattva. Sariputra, this Dharmakāya, freed from the entanglement of all afflictions, transcending all suffering, separated from the defilement of all afflictions, obtaining purity, attaining purity, abiding in the pure Dharma of the other shore, reaching the place that all beings look up to, in all realms there is no one superior to it, free from all obstacles, separated from all hindrances, obtaining the power of freedom in all Dharmas, is called a Tathāgata Arhat Samyaksambuddha (如来应正遍知).' Therefore, the verse says, 'Thus, in order, the Sattva, Bodhisattva, and Buddha are spoken.' From here onwards, it is based on these three periods of time, explaining that the Dharmata of the Tathāgata pervades all places, so a verse is spoken. 'Like space pervading all, yet space has no discrimination, the self-nature, stainless mind, also pervades without discrimination.' What meaning does this verse reveal? The verse says: 'Transcending merit ultimately, pervading and reaching, and having the same form, lower, middle, and superior beings, like colors in empty space.' What meaning does this verse explain? All ordinary beings (Pṛthagjana)... --------------------------------------------------------------------------------
Chinese
圣人诸佛如来。自性清净心平等无分别。彼清净心于三时中次第于过失时。于功德时。于功德清净毕竟时。同相无差别。犹如虚空在瓦银金三种器中平等无异无差别一切时有。以是义故。经中说有三时次第。如不增不减经言。舍利弗。不离众生界有法身。不离法身有众生界。众生界即法身。法身即众生界。舍利弗。此二法者义一名异故。自此已下。即依此三时。明如来法性遍至一切处。依染净时不变不异。有十五偈。此等诸偈略说要义应知偈言。 诸过客尘来 性功德相应 真法体不变 如本后亦尔 此偈明何义。偈言。 十一偈及二 次第不净时 烦恼客尘过 第十四十五 于善净时中 过恒沙佛法 不离脱思议 佛自性功德 本际中间际 及以后际等 如来真如性 体不变不异 初依不净时不变不异。十一偈者。 如虚空遍至 体细尘不染 佛性遍众生 诸烦恼不染 如一切世间 依虚空生灭 依于无漏界 有诸根生灭 火不烧虚空 若烧无是处 如是老病死 不能烧佛性 地依于水住 水复依于风 风依于虚空 空不依地等 如是阴界根 住烦恼业中 诸烦恼业等 住不善思惟 不善思惟行 住清净心中 现代汉语译本：圣人诸佛如来（Tathagata），其自性清净心是平等且无分别的。这种清净心在三个时间阶段——过失时、功德时、以及功德清净毕竟时——具有相同的相状，没有差别。就像虚空存在于瓦器、银器、金器这三种器皿中一样，它是平等无异、没有差别的，并且在所有时间都存在。因此，经典中说有三个时间阶段的次第。如《不增不减经》所说：‘舍利弗（Sariputra），不离众生界有法身（Dharmakaya），不离法身有众生界。众生界即法身，法身即众生界。’舍利弗，这二法在意义上相同，只是名称不同。从这里开始，就依据这三个时间阶段，阐明如来的法性遍及一切处，在染污和清净时都不变不异。有十五个偈颂。这些偈颂简要地说明了要义，应该了解偈颂所说： ‘诸过客尘来，性功德相应，真法体不变，如本后亦尔。’ 这个偈颂说明了什么意义呢？偈颂说： ‘十一偈及二，次第不净时，烦恼客尘过，第十四十五，于善净时中，过恒沙佛法，不离脱思议，佛自性功德，本际中间际，及以后际等，如来真如性，体不变不异。’ 首先，依据不净时不变不异。十一个偈颂是： ‘如虚空遍至，体细尘不染，佛性遍众生，诸烦恼不染。 如一切世间，依虚空生灭，依于无漏界，有诸根生灭。 火不烧虚空，若烧无是处，如是老病死，不能烧佛性。 地依于水住，水复依于风，风依于虚空，空不依地等。 如是阴界根，住烦恼业中，诸烦恼业等，住不善思惟。 不善思惟行，住清净心中。’
English
English version: The Saints, Buddhas, and Tathagatas (Thus Come Ones), their self-nature pure mind is equal, without discrimination. This pure mind, in the three periods of time—the time of faults, the time of merits, and the time of ultimate purity of merits—has the same appearance, without difference. Just as space exists in three kinds of vessels—clay, silver, and gold—it is equally without difference, and exists at all times. Therefore, the scriptures say that there is a sequence of three periods of time. As the Sutra of No Increase No Decrease says: 'Sariputra (舍利弗), the Dharmakaya (法身) is not separate from the realm of sentient beings, and the realm of sentient beings is not separate from the Dharmakaya. The realm of sentient beings is the Dharmakaya, and the Dharmakaya is the realm of sentient beings.' Sariputra, these two dharmas are the same in meaning, only different in name. From here on, based on these three periods of time, it is explained that the Dharma-nature of the Tathagata pervades all places, and does not change or differ in times of defilement and purity. There are fifteen verses. These verses briefly explain the essential meaning, and one should understand what the verses say: 'All passing defilements come, corresponding to the merits of the nature, the true Dharma body does not change, as it was in the beginning, so it is in the end.' What meaning does this verse explain? The verse says: 'Eleven verses and two, sequentially in times of impurity, the defilements of passing dusts are gone, the fourteenth and fifteenth, in times of goodness and purity, surpassing countless Buddha-dharmas, inseparable from liberation and inconceivable, the self-nature merits of the Buddha, the original limit, the intermediate limit, and the subsequent limit, etc., the Suchness nature of the Tathagata, the body does not change or differ.' First, based on the unchanging and undifferentiated nature of impure times. The eleven verses are: 'Like space pervading everywhere, the body is fine and not stained by dust, the Buddha-nature pervades sentient beings, not stained by all defilements. Like all worlds, arising and ceasing based on space, based on the un-leaking realm, there are roots arising and ceasing. Fire does not burn space, if it could burn, there would be no such place, thus old age, sickness, and death cannot burn the Buddha-nature. Earth relies on water to dwell, water relies on wind, wind relies on space, space does not rely on earth, etc. Thus the skandhas, realms, and roots dwell in afflictions and karma, all afflictions and karma dwell in unwholesome thoughts. Unwholesome thoughts and actions dwell in the pure mind.' -------------------------------------------------------------------------------- 自性清净心 不住彼诸法 阴入界如地 烦恼业如水 不正念如风 净心界如空 依性起邪念 念起烦恼业 依因烦恼业 能起阴入界 依止于五阴 界入等诸法 有诸根生灭 如世界成坏 净心如虚空 无因复无缘 及无和合义 亦无生住灭 如虚空净心 常明元转变 为虚妄分别 客尘烦恼染
Chinese
此虚空譬喻偈示现何义。明如来性。依不净时法体不变。偈言。 不正思惟风 诸业烦恼水 自性心虚空 不为彼二生 自性清净心 其相如虚空 邪念思惟风 所不能散坏 诸业烦恼水 所不能湿烂 老病死炽火 所不能烧燃 此偈明何义。如依邪念风轮起业烦恼水聚。依业烦恼水聚。生阴界入世间。而自性心虚空不生不起。偈言不正思惟风诸业烦恼水自性心虚空不为彼二生故。如是依邪念风灾。业行烦恼水灾。老病死等火灾。吹浸烧坏阴入界世间。而自性清净心虚空常住不坏。如是于不净时中器世间相似相对法。诸烦恼染业染生染有集有灭。诸佛如来无为之性。犹如虚空不生不灭。常不变易示现法体。此自性清净法门虚空譬喻。如陀罗尼自在王菩萨修多罗中广说。应知彼经中言。诸善男子。烦恼本无体。真性本明净。一切烦恼羸 现代汉语译本 自性清净心，不滞留于那些诸法之中。 五阴（skandha，构成个体存在的五种要素：色、受、想、行、识）、十二入（ayatana，感觉的来源，包括六根和六尘）和十八界（dhatu，构成经验世界的十八种要素），就像大地一样；烦恼和业力就像水一样； 不正念就像风一样；清净心就像虚空一样。 依附于自性而生起邪念，邪念生起烦恼和业力。 依靠烦恼和业力，能够生起五阴、十二入和十八界。 依止于五阴、十二入等诸法， 有诸根的生灭，就像世界的成住坏空一样。 清净心就像虚空一样，没有原因也没有条件， 以及没有和合的意义，也没有生起、住留和灭亡。 就像虚空一样，清净心常常光明、原本就存在且不会转变， 因为虚妄的分别，而被客尘般的烦恼所污染。 这个虚空的譬喻偈颂揭示了什么意义呢？阐明如来藏性（tathagatagarbha，如来所具有的清净佛性）。即使在不净的时候，法的本体也不会改变。偈颂说： ‘不正思惟的风，诸业和烦恼的水， 自性心就像虚空，不会被它们所生。 自性清净心，它的相状就像虚空一样， 邪念思惟的风，不能够吹散和破坏它。 诸业和烦恼的水，不能够浸湿和腐烂它。 衰老、疾病和死亡的炽热火焰，不能够燃烧它。’ 这个偈颂阐明了什么意义呢？就像依靠邪念的风轮而生起业和烦恼的水聚，依靠业和烦恼的水聚，生起五阴、十二界和十八入的世间。而自性心就像虚空一样，不生不灭。偈颂说，不正思惟的风，诸业烦恼的水，自性心虚空，不会被它们所生。因此，就像依靠邪念的风灾，业行烦恼的水灾，衰老、疾病和死亡等的火灾，吹动、浸泡和烧毁五阴、十二入和十八界的世间。而自性清净心就像虚空一样，恒常住留而不坏。因此，在不净的时候，器世间（bhajana-loka，众生所依止的物质世界）相似于相对法，诸烦恼染、业染、生染、有集有灭。诸佛如来无为的自性，犹如虚空不生不灭，恒常不变易，示现法的本体。这个自性清净法门虚空的譬喻，就像《陀罗尼自在王菩萨修多罗》（Dharani-svararaja-bodhisattva-sutra）中广泛讲述的那样。应当知道那部经中说：诸位善男子，烦恼本来没有实体，真性本来明净，一切烦恼都是虚弱的。