English
English version This is explained using the analogy of entering a city. As it says in the *Nirvana Sutra*: 'Good man, imagine there is a city, perfectly square, one *yojana* (approximately 16 kilometers) in length and width. It has many gates, and the roads are dangerous, dark, and very frightening. Those who enter the city experience great joy. There is a man who has only one son, whom he loves dearly. Hearing from afar that the city is so joyful, he abandons his son and wants to enter the city. This man finds a way to pass through the dangerous roads and reaches the city gate. One foot is already inside the gate, but the other foot is not yet raised. Then he thinks of his son, and the thought arises: 'I have only one son. How could I have come without him? Who will care for him and keep him from suffering?' So he abandons the joyful city and returns to his son. Good man, the *Bodhisattva-Mahasattva* (great being of enlightenment) is also like this. Out of compassion, he cultivates the five *abhijnas* (supernatural powers). Having cultivated them, he is about to attain the extinction of outflows (*asravaksaya*, the wisdom of ending all defilements), but he does not take it. Why? Because out of compassion for sentient beings, he abandons the extinction of outflows, and even acts in the realm of ordinary beings. Good man, the city is an analogy for *Mahaparinirvana* (the great complete nirvana). The many gates are an analogy for the eighty-four thousand *samadhi* (meditative concentration) gates. The dangerous roads are an analogy for the works of *Mara* (the demon). Reaching the city gate is an analogy for the five *abhijnas*. One foot inside the gate is an analogy for wisdom. One foot not yet inside the gate is an analogy for *Bodhisattvas* who have not yet attained liberation. The one son is an analogy for all sentient beings in the five realms (*gati*: gods, humans, asuras, hell-beings, hungry ghosts, and animals). Thinking of the son is an analogy for great compassion. Returning to the son is an analogy for taming sentient beings. Being able to attain liberation but not taking it is *upaya* (skillful means). Good man, the great compassion of the *Bodhisattva-Mahasattva* is inconceivable. Like this, good man, the *Bodhisattva-Mahasattva*, with great skillful means, generates great diligence, gives rise to a firm mind, cultivates *dhyana* (meditation), and attains the five *abhijnas*. Such a *Bodhisattva*, relying on the power of *dhyana* and *abhijna*, is skilled in cultivating a pure mind. When the *anāsrava-nirodha-samāpatti* (cessation of outflows) manifests, such a *Bodhisattva* can generate great compassion. In order to save all sentient beings, although he could attain the wisdom of no outflows, he turns his mind away and does not take the peaceful *Nirvana*, but for the sake of teaching sentient beings, he returns to the world, even manifesting the realm of ordinary beings. In the fourth *Bhumi* (stage) of the *Bodhisattva*, the *Arcismati Bhumi* (radiant stage), for his own benefit, he is skilled in generating diligence; for the benefit of others, he is skilled in giving rise to a firm mind, and the extinction of outflows manifests. In the fifth *Bhumi* of the *Bodhisattva*, the *Sudurjaya Bhumi* (difficult to conquer stage)...' --------------------------------------------------------------------------------
Chinese
地中。依止五通自利利他。善熟心行无漏灭尽定现前。是故于第六菩萨地中。无障碍般若波罗蜜起漏尽现前。是故于第六菩萨现前地中。得漏尽自在。说名清净。是菩萨如是自身正修行。教化众生令置彼处。得大慈悲心。于颠倒众生生救护心。不着寂灭涅槃。善作彼方便现前世间门。为众生故现前涅槃门。为菩提分满足故。修行四禅回生欲界。以为利益地狱畜生饿鬼凡夫种种众生。示现诸身。以得自在故。已说依不净净时不变不异。次说依善净时不变不异故。说二偈。 佛身不变异 以得无尽法 众生所归依 以无边际故 常住不二法 以离妄分别 恒不热不作 清净心力故 此偈示现何义。偈言。 不生及不死 不病亦不老 以常恒清凉 及不变等故 此偈明何义。偈言。 以常故不生 离意生身故 以恒故不死 离不思议退 清凉故不病 无烦恼习故 不变故不老 无无漏行故 此偈明何义。明如来性于佛地时无垢清净光明常住自性清净。以本际来常故不生。以离意生身故。以未来际恒故不死。以离不可思议变易死故。以本后际来清凉故不病。以离无明住地所摄故。若如是者。不堕三世。彼则不变。是故不老。以离无漏业回转故。又复偈言。 现代汉语译本： 于此地中，依止五神通，自利利他，善于纯熟心行，使无漏灭尽定得以显现。因此，在第六菩萨地（第六阶段的菩萨果位）中，无障碍的般若波罗蜜（智慧的完美）生起，漏尽（烦恼的止息）得以显现。因此，在第六菩萨现前地（菩萨果位的显现阶段）中，获得漏尽自在，这被称为清净。这位菩萨如此自身如法修行，教化众生令其安住于此境界。得大慈悲心，对于颠倒的众生生起救护之心，不执着于寂灭涅槃（寂静的解脱）。善于运用方便法门，显现于世间之门，为了众生的缘故显现涅槃之门，为了菩提分（觉悟的组成部分）的圆满，修行四禅（四种禅定境界）回生欲界（充满欲望的世间），为了利益地狱、畜生、饿鬼、凡夫种种众生，示现各种身形，因为已经获得了自在的缘故。前面已经说了依靠不净观，净时不变不异，接下来要说依靠善净观，净时不变不异，所以说了两首偈颂。 ‘佛身不变异，以得无尽法，众生所归依，以无边际故，常住不二法，以离妄分别，恒不热不作，清净心力故。’ 这首偈颂揭示了什么含义？偈颂说： ‘不生及不死，不病亦不老，以常恒清凉，及不变等故。’ 这首偈颂阐明了什么意义？偈颂说： ‘以常故不生，离意生身故，以恒故不死，离不思议退，清凉故不病，无烦恼习故，不变故不老，无无漏行故。’ 这首偈颂阐明了什么意义？阐明了如来（佛）的自性在佛地（佛的境界）时，无垢清净光明常住，自性清净。从本际（最初的界限）以来就是常，所以不生，因为远离了意生身（由意念产生的身体）的缘故。从未来际（未来的界限）来说是恒，所以不死，因为远离了不可思议的退转。从本际到后际（最终的界限）都是清凉，所以不病，因为远离了无明住地（无明的驻留之地）所摄持的缘故。如果像这样，就不堕入三世（过去、现在、未来），那就是不变的，所以不老，因为远离了无漏业（没有烦恼的业）的回转的缘故。又说了偈颂：
English
English version: Here, relying on the five supernormal powers, benefiting oneself and others, being skilled in maturing the mind and conduct, the non-outflow cessation attainment manifests. Therefore, in the sixth Bodhisattva ground (sixth stage of Bodhisattva fruition), unobstructed Prajna Paramita (perfection of wisdom) arises, and the exhaustion of outflows (cessation of afflictions) manifests. Therefore, in the sixth Bodhisattva present ground (manifestation stage of Bodhisattva fruition), one obtains freedom from the exhaustion of outflows, which is called purity. This Bodhisattva thus correctly cultivates himself, teaching and transforming sentient beings, causing them to dwell in that state. He obtains great compassion, generating a mind of saving and protecting for deluded sentient beings, not clinging to the quiescence of Nirvana (peaceful liberation). He skillfully employs expedient means, manifesting the gate to the world, and for the sake of sentient beings, manifesting the gate to Nirvana. For the sake of fulfilling the components of Bodhi (elements of enlightenment), he cultivates the four Dhyanas (four meditative states) and returns to be born in the desire realm (world full of desires), in order to benefit various sentient beings in hells, as animals, hungry ghosts, ordinary beings, manifesting various bodies, because he has obtained freedom. It has already been said that relying on the impure contemplation, purity does not change or differ. Next, it will be said that relying on pure contemplation, purity does not change or differ, therefore two verses are spoken. 'The Buddha's body does not change or differ, because he has obtained endless Dharma. He is the refuge of sentient beings, because he is without boundaries. He constantly dwells in the non-dual Dharma, because he is free from false discriminations. He is always unheated and uncreated, due to the power of a pure mind.' What meaning does this verse reveal? The verse says: 'He is neither born nor dies, neither sick nor old, because he is constant, eternal, cool, and unchanging.' What meaning does this verse clarify? The verse says: 'Because he is constant, he is not born, because he is free from the mind-born body. Because he is eternal, he does not die, because he is free from inconceivable regression. Because he is cool, he is not sick, because he is without the habits of afflictions. Because he is unchanging, he is not old, because he is without non-outflow actions.' What meaning does this verse clarify? It clarifies that the Tathagata's (Buddha's) nature, in the Buddha ground (state of Buddhahood), is stainless, pure, luminous, constantly abiding, and self-nature pure. From the original limit (the beginning boundary) it is constant, therefore it is not born, because it is free from the mind-born body. From the future limit (the future boundary) it is eternal, therefore it does not die, because it is free from inconceivable change and death. From the original limit to the final limit (the ultimate boundary) it is cool, therefore it is not sick, because it is free from what is encompassed by the dwelling ground of ignorance. If it is like this, it does not fall into the three times (past, present, future), then it is unchanging, therefore it is not old, because it is free from the revolving of non-outflow karma. Again, a verse is spoken: -------------------------------------------------------------------------------- 有二复有二 复有二二句 次第如常等 无漏境界中
Chinese
此偈明何义。常恒清凉及不变等。此四种句。于无漏法界中次第一一句二二本二二释义差别。如不增不减修多罗中说言。舍利弗。如来法身常。以不异法故。以不尽法故。舍利弗。如来法身恒。以常可归依故。以未来际平等故。舍利弗。如来法身清凉。以不二法故。以无分别法故。舍利弗。如来法身不变。以非灭法故。以非作法故。 已说不变异。次说无差别。无差别者。即依此善净时本际以来毕竟究竟自体相善净如来藏无差别故。说一偈。 法身及如来 圣谛与涅槃 功德不相离 如光不离日 此初半偈示现何义。偈言。 略明法身等 义一而名异 依无漏界中 四种义差别 此偈明何义。略说于无漏法界中依如来藏有四种义。依四种义有四种名应知。何等四义。偈言。 佛法不相离 及彼真如性 法体不虚妄 自性本来净 此偈明何义。佛法不相离者。依此义故。圣者胜鬘经言。世尊。不空如来藏。过于恒沙不离不脱。不思议佛法故。及彼真如性者。依此义故。六根聚经言。世尊。六根如是。从无始来毕竟究竟诸法体故。法体不虚妄者。依此义故。经中说言。世尊。又第一义谛者 现代汉语译本： 有二复有二，复有二二句，次第如常等，无漏境界中。 此偈（gatha，偈颂）说明什么含义？常恒清凉及不变等。这四种句，于无漏法界中，次第一句二二本二二解释义理差别。如《不增不减修多罗》（Atathavirodha Sutra）中说：‘舍利弗（Sariputra，佛陀十大弟子之一）。如来法身（Dharmakaya，佛的法性之身）是常，以不异法故，以不尽法故。舍利弗。如来法身是恒，以常可归依故，以未来际平等故。舍利弗。如来法身是清凉，以不二法故，以无分别法故。舍利弗。如来法身是不变，以非灭法故，以非作法故。’ 已说不变异，次说无差别。无差别者，即依此善净时本际以来，毕竟究竟自体相善净如来藏（Tathagatagarbha，如来藏）无差别故。说一偈。 法身及如来，圣谛（Aryasatya，四圣谛）与涅槃（Nirvana，涅槃），功德不相离，如光不离日。 此初半偈示现什么义理？偈言： 略明法身等，义一而名异，依无漏界中，四种义差别。 此偈说明什么含义？略说于无漏法界中，依如来藏有四种义。依四种义有四种名，应当知晓。何等四义？偈言： 佛法不相离，及彼真如性，法体不虚妄，自性本来净。 此偈说明什么含义？佛法不相离者，依此义故，《胜鬘经》（Srimala Sutra）言：‘世尊。不空如来藏，过于恒沙不离不脱，不思议佛法故。’及彼真如性者，依此义故，《六根聚经》言：‘世尊。六根如是，从无始来毕竟究竟诸法体故。’法体不虚妄者，依此义故，经中说言：‘世尊。又第一义谛者’