English
English version: Because of the great skillful means of self-mastery, therefore, such meaning is clarified: The World-Honored One, the Tathagata, the Arhat, the Perfectly Enlightened One, has attained the equal Nirvana (Nirvana). All merits are immeasurable, boundless, inconceivable, pure, ultimately and completely perfect. What meaning does this clarify? It relies on four meanings: Ultimately, the merits of all Buddhas and Tathagatas are without difference; the characteristic of Nirvana (Nirvana-lakshana) is the Buddha and Nirvana in the supreme fruit; all merits are inseparable; if one departs from the wisdom of realization in the Buddha-ground fruit, no one else possesses the Dharma of Nirvana. This is to demonstrate such meaning. It relies on the All-Knowing Wisdom (Sarvakarajnata), using metaphors to demonstrate within the undefiled Dharma realm of all Buddhas and Tathagatas. What meaning does this clarify? In the Ratnavali Sutra (Ratnavali Sutra), the metaphor of the painters is used to demonstrate the completeness of all merits. One should know the verse that says: ‘Like various painters, their knowledge differs; one person knows a part, the second person does not know. There is a sovereign king who commands the painters, saying: On that canvas, completely draw my body. All the painters in the kingdom begin to work; if any one is missing, the king's image cannot be completed. The painters, having received the command, begin to paint the king's image; among these painters, if one is absent, because of the absence of that one person, the king's image cannot be completed, because it does not fulfill all the parts.’ ‘The painters mentioned are metaphors for practices such as Dana (Dana), Sila (Sila), and so on; the king's image represents the All-Knowing Wisdom; the absence of one person indicates the lack of one practice; the incompleteness of the king's image indicates the lack of Sunyata-jnana (Sunyata-jnana).’ What meaning does this verse clarify? Because of this meaning, the Ratnavali Sutra says: ‘Good son, listen carefully, listen carefully, I will now tell you this metaphor. Good son, suppose all the beings in the three thousand great thousand worlds are skilled in painting, among whom some are good at applying mud, some are good at grinding colors, some know how to paint the body but not the hands and feet, some know how to paint the hands and feet but not the face. At that time, there was a king who took a folded cloth and gave it to these people, telling them: All those who can paint should gather together and paint my image on this folded cloth.’ At that time, all these people gathered together and painted according to their respective abilities. --------------------------------------------------------------------------------
Chinese
作之。有一画师。以缘事故竟不得来。诸人画已持共上王。善男子。可言诸人悉集作不。不也。世尊。善男子。我说此喻其义未显。善男子。一人不来。故不得言一切集作。亦不得言像已成就。佛法行者亦复如是。若有一行不成就者。则不名具足如来正法。是故要当具足诸行名为成就无上菩提故。又此檀等诸波罗蜜一一差别。唯是如来所知境界。如来知彼种种差别无量无边应知。以彼算数自在力等不能思议故。以对治彼悭等诸垢。是故得成清净檀等诸波罗蜜。又以修行一切种一切空智及种种三昧门。于第八菩萨不动地中不分别一切菩萨地。无间无隔自然依止道智。修行得无生法忍。成就具足如来无漏戒。成就一切功德。于第九菩萨善慧地中依阿僧祇三昧陀罗尼海门。摄取无量无边诸佛之法依止。解一切众生根智。成就无量无边功德空智。得无生法忍。于第十菩萨法云地中依止一切如来现前蜜智智。成就无量无边功德聚。得无生空法忍。次后得诸三昧。断一切烦恼障智障。依止诸解脱门智。成就清净彼岸功德。具足得一切种一切空智。以如是等四种地智中非声闻辟支佛地。以彼声闻辟支佛等去之甚远。以是义故。说彼四种成就不差别涅槃界。是故偈言。 慧智及解脱 不离法界体 无差涅槃界 日相似相对 此偈明何义。以何等慧以何等智。以何等解脱。彼三不离法界实体。明彼四种功德成就无差别涅槃界。偈言无差别涅槃界故。为彼四种义次第故。有四种相似相对法应知。何等为四。一者佛法身中依出世间无分别慧。能破第一无明黑闇。彼光明照相似相对法应知。偈言慧故。日相似相对故。二者依智故。得一切智智知一切种。照一切事放光明罗网。相似相对法应知。偈言智故。日相似相对故。三者依止彼二自性清净心解脱。无垢离垢光明轮清净。相似相对法应知。偈言解脱故。日相似相对法故。四者即此三种不离法界。不离实体。不相舍离。相似相对法应知。偈言不离法界体故。日相似相对故。是故偈言。 不证诸佛身 涅槃不可得 如弃舍光明 日不可得见 此偈明何义。以如向说无漏法界中无始世界来诸佛法身中无漏诸法一切功德不相舍离。以是义故。远离如来无障无碍。法身智慧离一切障。涅槃体相不可得见。不可得证。如离日光明无日轮可见。以是义故。圣者胜鬘经言。法无优劣故得涅槃。知诸法平等智故得涅槃。平等智故得涅槃。平等解脱故得涅槃。平等解脱知见故得涅槃。是故世尊说。涅槃界一味等味。谓明解脱一味故。◎ 究竟一乘宝性论卷第三 大正藏第 31 册 现代汉语译本 此偈颂阐明了什么含义？凭借何种智慧（慧，Prajna）？凭借何种智（智，Jnana）？凭借何种解脱（解脱，Mukti）？这三者都不离法界（Dharmadhatu）的实体。阐明这四种功德成就无差别的涅槃界（Nirvana-dhatu）。偈颂说‘无差别涅槃界’，为了这四种意义的次第，有四种相似相对的法应当了解。哪四种呢？ 第一，在佛法身（Buddha-Dharmakaya）中，依靠出世间的无分别慧（无分别慧，Nirvikalpa-jnana），能够破除最初的无明（无明，Avidya）黑暗。那光明照耀的相似相对法应当了解。偈颂说‘慧故’，与太阳相似相对。 第二，依靠智（智，Jnana）的缘故，获得一切智智（一切智智，Sarvajnata-jnana），知晓一切种类，照耀一切事物，放出光明罗网。相似相对法应当了解。偈颂说‘智故’，与太阳相似相对。 第三，依止那二者的自性清净心（自性清净心，Prakrti-prabhasvara-citta）解脱，无垢离垢的光明轮清净。相似相对法应当了解。偈颂说‘解脱故’，与太阳相似相对。 第四，即此三种不离法界（Dharmadhatu），不离实体，不相舍离。相似相对法应当了解。偈颂说‘不离法界体故’，与太阳相似相对。因此偈颂说： ‘不证诸佛身，涅槃不可得，如弃舍光明，日不可得见。’ 此偈颂阐明了什么含义？就像前面所说，在无漏法界（Anasrava-dharmadhatu）中，从无始世界以来，诸佛法身（Buddha-Dharmakaya）中的无漏诸法，一切功德不相舍离。因为这个缘故，远离如来的无障无碍。法身（Dharmakaya）智慧远离一切障碍。涅槃（Nirvana）的体相不可得见，不可得证。如同离开太阳的光明，就无法看见太阳的轮廓。因为这个缘故，圣者胜鬘经（Srimala Sutra）说：‘法无优劣故得涅槃（Nirvana）。知诸法平等智故得涅槃（Nirvana）。平等智故得涅槃（Nirvana）。平等解脱故得涅槃（Nirvana）。平等解脱知见故得涅槃（Nirvana）。’因此世尊说，涅槃界（Nirvana-dhatu）一味等味，是说阐明解脱（解脱，Mukti）一味。 究竟一乘宝性论卷第三 大正藏第 31 册
English
English version What meaning does this verse illuminate? With what kind of wisdom (Prajna)? With what kind of knowledge (Jnana)? With what kind of liberation (Mukti)? These three are inseparable from the essence of the Dharmadhatu. It elucidates the non-differentiated Nirvana-dhatu, the accomplishment of these four kinds of merits. The verse says 'non-differentiated Nirvana-dhatu,' and for the sake of the sequential meaning of these four kinds, four kinds of similar relative dharmas should be understood. What are the four? First, within the Buddha-Dharmakaya, relying on the transcendental non-discriminating wisdom (Nirvikalpa-jnana), one can break through the darkness of the initial ignorance (Avidya). The similar relative dharma of that illuminating light should be understood. The verse says 'because of wisdom,' it is similar and relative to the sun. Second, because of relying on knowledge (Jnana), one obtains the all-knowing wisdom (Sarvajnata-jnana), knows all kinds, illuminates all things, and emits a net of light. The similar relative dharma should be understood. The verse says 'because of knowledge,' it is similar and relative to the sun. Third, relying on the self-nature pure mind (Prakrti-prabhasvara-citta) liberation of those two, the stainless and impurity-free pure wheel of light. The similar relative dharma should be understood. The verse says 'because of liberation,' it is similar and relative to the sun. Fourth, these three are inseparable from the Dharmadhatu, inseparable from the essence, and not mutually separated. The similar relative dharma should be understood. The verse says 'because it is inseparable from the essence of the Dharmadhatu,' it is similar and relative to the sun. Therefore, the verse says: ‘Without realizing the body of all Buddhas, Nirvana cannot be attained, like abandoning light, the sun cannot be seen.’ What meaning does this verse illuminate? Just as mentioned earlier, within the uncontaminated Dharmadhatu, from beginningless worlds, the uncontaminated dharmas in the Buddha-Dharmakaya, all merits are inseparable. Because of this reason, one is far from the unobstructed and unimpeded Tathagata. The wisdom of the Dharmakaya is free from all obstacles. The essence of Nirvana cannot be seen or attained. It is like not being able to see the outline of the sun without the light of the sun. Because of this reason, the holy Srimala Sutra says: 'Nirvana is attained because dharmas have no superiority or inferiority. Nirvana is attained because of knowing the wisdom of equality of all dharmas. Nirvana is attained because of equal wisdom. Nirvana is attained because of equal liberation. Nirvana is attained because of equal liberation, knowledge, and vision.' Therefore, the World-Honored One said that the Nirvana-dhatu is of one flavor and equal flavor, which means elucidating the one flavor of liberation. Treatise on the Jewel Nature of the Ultimate One Vehicle, Volume 3 Taisho Tripitaka, Volume 31 -------------------------------------------------------------------------------- No. 1611 究竟一乘宝性论 究竟一乘宝性论卷第四 后魏中印度三藏勒那摩提译 ◎无量烦恼所缠品第六 论曰。偈言。 向说如来藏 十种义示现 次说烦恼缠 以九种譬喻
Chinese
此偈明何义。向依如来藏说无始世界来彼法恒常住法体不转变。明如来藏有十种义。自此以下依无始世界来烦恼藏所缠。说无始世界来自性清净心具足法身。以九种譬喻明如来藏。过于恒沙烦恼藏所缠。如修多罗说应知。九种譬喻者。如偈说言。 萎华中诸佛 众蜂中美蜜 皮糩等中实 粪秽中真金 地中珍宝藏 诸果子中芽 朽故弊坏衣 缠裹真金像 贫贱丑陋女 怀转轮圣王 焦黑泥模中 有上妙宝像 众生贪瞋痴 妄想烦恼等 尘劳诸垢中 皆有如来藏 此偈示现何义。自此以下依此略说四偈句义。余残譬喻五十四偈广说应知。此四行偈总略说。彼广偈中义应知。又依彼义。略说二偈。 华蜂糩粪秽 地果故坏衣 贫贱女泥模 烦恼垢相似 佛蜜实真金 宝牙金像王 上妙宝像等 如来藏相似 此偈示现何义。偈言。 华蜂等诸喻 明众生身中 无始世界来 有诸烦恼垢 佛蜜等诸喻 明众生 身中 无始来具足 自性无垢体 又复略说此如来藏。修多罗中明一切众生界从无始世界来客尘烦恼染心。从无始世界来净妙法身如来藏不相舍离。是故经言。依自虚妄染心众生染。依自性清净心众生净。云何自心染。依自心染有九种喻。谓萎华等应知。偈言。 贪瞋痴相续 及结使熏集 见修道不净 及净地有垢 萎华等诸喻 说九种相对 无边烦恼缠 故说差别相 此偈明何义。略说有九种烦恼。于自性清净如来法身界中。如萎华等九种譬喻。于诸佛等常外客相诸烦恼垢亦复如是。于真如佛性常客尘相。何等以为九种烦恼。一者贪使烦恼。二者瞋使烦恼。三者痴使烦恼。四者增上贪瞋痴结使烦恼。五者无明住地所摄烦恼。六者见道所断烦恼。七者修道所断烦恼。八者不净地所摄烦恼。九者净地所摄烦恼。此如是等九种烦恼。以彼九种譬喻示现应知。此明何义。世间贪等众生身中所摄烦恼。能作不动地业所缘。成就色界无色界果报。出世间智能断。名为贪瞋痴使烦恼。偈言贪瞋痴相续故。又增上贪瞋痴众生身中所摄烦恼。能作福业罪业行缘。但能成就欲界果报。唯有不净观智能断。名为增上贪瞋痴等结使烦恼。偈言及结使故。又阿罗汉身中所摄烦恼。能作无漏诸业行缘。能生无 现代汉语译本 身中 无始以来就具足，自性清净无染的本体。 再来简略地说说这如来藏。修多罗（Sutra，佛经）中说明一切众生界从无始世界以来，被客尘烦恼染污的心，与从无始世界以来清净美妙的法身如来藏，是不互相舍离的。所以经上说：‘依靠自己虚妄染污的心，众生就被染污；依靠自性清净的心，众生就清净。’ 什么是自心染污呢？依靠自心染污有九种比喻，就像枯萎的花等等，应当知道。偈颂说： ‘贪、瞋、痴相续不断，以及结使熏习聚集， 见道、修道的不清净，以及净地还有垢染， 枯萎的花等各种比喻，说明九种相对的情况， 无边的烦恼缠绕，所以说有种种差别相。’ 这偈颂说明什么意义呢？简略地说有九种烦恼，在自性清净的如来法身界中，就像枯萎的花等九种譬喻一样。对于诸佛等常有的外来客相的各种烦恼垢染也是这样。对于真如佛性来说，常是客尘之相。什么是这九种烦恼呢？一是贪使烦恼，二是瞋使烦恼，三是痴使烦恼，四是增上贪瞋痴结使烦恼，五是无明住地所摄的烦恼，六是见道所断的烦恼，七是修道所断的烦恼，八是不净地所摄的烦恼，九是净地所摄的烦恼。像这样等等九种烦恼，用那九种譬喻来示现，应当知道。这说明什么意义呢？世间贪等众生身中所摄的烦恼，能作为不动地业的所缘，成就**无**果报。出世间的智能断除，名为贪瞋痴使烦恼。偈颂说‘贪瞋痴相续’就是这个意思。又增上贪瞋痴众生身中所摄的烦恼，能作为福业罪业行为的因缘，但只能成就欲界的果报，只有不净观智能断除，名为增上贪瞋痴等结使烦恼。偈颂说‘以及结使’就是这个意思。又阿罗汉身中所摄的烦恼，能作为无漏各种行业的因缘，能生无