English
English version 'Joy. Because of invertingly taking all dharmas as suffering. Practicing the Tathāgatagarbha (如来藏 - the womb of the Tathāgata) is also suffering. Practicing with suffering as joy. Because of not knowing and not perceiving. One should practice the 'Self' (Atman) of the Tathāgatagarbha, but instead of practicing the Tathāgatagarbha, one clings to 'Self'. Because of invertingly taking all dharmas as non-self. Practicing the Tathāgatagarbha is also non-self. Practicing with non-self as joy. Because of not knowing and not perceiving. One should practice the 'Pure' (Śubha) of the Tathāgatagarbha, but instead of practicing the Tathāgatagarbha, one clings to 'Pure'. Because of invertingly taking all dharmas as impure. Practicing the Tathāgatagarbha is also impure. Practicing with impurity as joy. Because of not knowing and not perceiving. Like this, Śrāvakas (声闻 - Hearers), Pratyekabuddhas (辟支佛 - Solitary Buddhas), and others, all cannot truly accord with the Dharmakāya (法身 - Dharma Body) in practice. Because of this reason, the ultimate shore of the first meaning is the Dharma of permanence, bliss, self, and purity, which is not a realm known by those Śrāvakas, Pratyekabuddhas, and others. Like this, taking joy as inversion, taking impermanence as suffering, taking non-self as purity, taking impurity as suchness. That Tathāgatagarbha is not their realm. Such a meaning is extensively clarified in the Mahāparinirvāṇa Sūtra (大般涅槃经 - Great Nirvana Sutra) with the analogy of the pond water, which should be known. That sutra says: 'Kāśyapa (迦叶), for example, in springtime, there are many people bathing in a large pond, playing on boats. They lose a lapis lazuli jewel, which sinks into the deep water. At this time, these people all enter the water together to search for this jewel. They compete to grab tiles, stones, grass, wood, gravel. Each one thinks they have obtained the lapis lazuli jewel, and joyfully bring it out, only to realize it is not real. At this time, the jewel is still in the water. Because of the power of the jewel, the water all becomes clear. Then the assembly sees the jewel still under the water, like looking up at the moon in the empty sky. At this time, among the assembly, there is a wise person who, with skillful means, slowly enters the water and immediately obtains the jewel. You Bhikṣus (比丘 - Monks), should not cultivate impermanence, suffering, non-self, impurity, and other thoughts in this way, thinking they are real. Just like those people each take tiles, stones, grass, gravel as the jewel. You should well learn skillful means, and in every place, constantly cultivate the thought of Self, the thought of permanence, bliss, and purity.' Furthermore, one should know that the appearances of the four dharmas previously cultivated are all inverted. Those who wish to obtain the real and cultivate various thoughts are like that wise person who skillfully takes out the jewel. What is meant is the thought of Self, the thought of permanence, bliss, and purity.' Furthermore, it says that beings with scattered minds who have lost emptiness refer to Bodhisattvas (菩萨 - beings striving for Buddhahood) who have just generated the aspiration for enlightenment, and are far from the meaning of the Tathāgatagarbha of emptiness. --------------------------------------------------------------------------------
Chinese
失变坏物修行。名为空解脱门。此以何义。初发心菩萨起如是心。实有法断灭后时得涅槃。如是菩萨失空如来藏修行。又复有人以空为有物。我应得空。又生如是心。离色等法别更有空。我应修行令得彼空。彼人不知空以何等法是如来藏。偈言。 不空如来藏 谓无上佛法 不相舍离相 不增减一法 如来无为身 自性本来净 客尘虚妄染 本来自性空 此偈明何义。不减一法者。不减烦恼。不增一法者。真如性中不增一法。以不舍离清净体故偈言不相舍离相不增减一法故。是故圣者胜鬘经言。世尊。有二种如来藏空智。世尊。空如来藏。若离若脱若异一切烦恼藏。世尊。不空如来藏。过于恒沙不离不脱不异。不思议佛法故。如是以何等烦恼以何等处无。如是如实见知名为空智。又何等诸佛法。何处具足有。如是如实见知名不空智。如是明离有无二边如实知空相。此二偈中明如是义。又众生若离如是空智。彼人则是佛境界外名不相应。不得定不得一心。以是义故。名散乱心失空众生。何以故。以离第一义空智门无分别境界不可得证不可得见是故圣者胜鬘经言。世尊。如来藏智名为空智。世尊。如来藏空智者。一切声闻辟支佛等。本所不见。本所不得。本所不证。本所不会。世尊。一切苦灭唯 现代汉语译本：舍弃变化和坏灭之物的修行，名为‘空解脱门’。这是什么意思呢？ 初发心的菩萨生起这样的想法：‘实在有一个法，断灭之后才能得到涅槃。’这样的菩萨就丧失了对空如来藏的修行。 又有人把‘空’当作实有的东西，认为‘我应该得到空’。又生起这样的想法：‘离开色等法之外，另外还有空，我应该修行来得到那个空。’ 这种人不知道‘空’以什么样的法作为如来藏。 偈语说： ‘不空如来藏（Tathāgatagarbha，如来藏）：指的是无上的佛法。 不相舍离的体相：不增不减一法。 如来的无为之身：自性本来清净。 客尘虚妄的染污：本来就是自性空。’ 这首偈语说明了什么意义呢？ ‘不减一法’，是指不减少烦恼。 ‘不增一法’，是指在真如自性中不增加一法。 因为不舍离清净的本体，所以偈语说‘不相舍离相，不增减一法’。 因此，《胜鬘经》（Śrīmālādevī Siṃhanāda Sūtra）中说：‘世尊，有两种如来藏空智。世尊，空如来藏，是远离、解脱、不同于一切烦恼藏的。世尊，不空如来藏，是超过恒河沙数，不离、不脱、不同的，不可思议的佛法。’ 像这样，以什么样的烦恼，在什么地方没有？ 像这样如实地见知，名为‘空智’。 又有什么样的诸佛法，在什么地方具足具有？ 像这样如实地见知，名为‘不空智’。 像这样，阐明了远离有无二边，如实地知晓空相。 这两句偈语中阐明了这样的意义。 另外，众生如果离开了这样的空智，这个人就在佛的境界之外，名为不相应，不能得到禅定，不能得到一心。 因为这个缘故，名为散乱心，丧失了空的众生。 为什么呢？ 因为离开了第一义空智之门，无分别的境界是不可证得，不可见到的。 所以《胜鬘经》中说：‘世尊，如来藏智名为空智。世尊，如来藏空智，是一切声闻（Śrāvaka，听闻佛法者）、辟支佛（Pratyekabuddha，缘觉）等，本来所不见，本来所不得，本来所不证，本来所不会的。世尊，一切苦灭唯’
English
English version: The practice of abandoning things that change and decay is called the 'Door of Empty Liberation'. What does this mean? A Bodhisattva (Bodhisattva, one who seeks enlightenment) who has just begun to develop the aspiration for enlightenment generates the thought: 'There is a real dharma (dharma, law, teaching), and only after its extinction can Nirvana (Nirvana, liberation) be attained.' Such a Bodhisattva loses the practice of the Empty Tathāgatagarbha (Tathāgatagarbha, the womb of the Buddha). Furthermore, some people regard 'emptiness' as something real, thinking, 'I should attain emptiness.' They also generate the thought: 'Apart from form and other dharmas, there is another emptiness, and I should practice to attain that emptiness.' Such people do not know what dharma serves as the Tathāgatagarbha in relation to emptiness. The verse says: 'The Non-Empty Tathāgatagarbha: refers to the unsurpassed Buddha-dharma. The aspect of not abandoning each other: neither increasing nor decreasing a single dharma. The unconditioned body of the Tathagata: its self-nature is originally pure. The defilements of adventitious dust and delusion: are originally empty in their self-nature.' What meaning does this verse convey? 'Not decreasing a single dharma' refers to not decreasing afflictions. 'Not increasing a single dharma' refers to not increasing a single dharma in the nature of Suchness (Tathātā, Suchness). Because it does not abandon the pure essence, the verse says, 'The aspect of not abandoning each other, neither increasing nor decreasing a single dharma.' Therefore, the Venerable Śrīmālādevī Siṃhanāda Sūtra (Śrīmālādevī Siṃhanāda Sūtra, The Lion's Roar of Queen Śrīmālā) says: 'World-Honored One, there are two kinds of wisdom regarding the Empty Tathāgatagarbha. World-Honored One, the Empty Tathāgatagarbha is that which is apart from, liberated from, and different from all stores of affliction. World-Honored One, the Non-Empty Tathāgatagarbha is beyond countless sands of the Ganges, not apart from, not liberated from, not different from, the inconceivable Buddha-dharmas.' Like this, what kind of afflictions are not present, and where are they not present? Knowing and seeing this truthfully is called 'Empty Wisdom'. Furthermore, what kind of Buddha-dharmas are fully present, and where are they fully present? Knowing and seeing this truthfully is called 'Non-Empty Wisdom'. Like this, it elucidates the aspect of emptiness by truthfully knowing it, being apart from the two extremes of existence and non-existence. These two verses elucidate this meaning. Furthermore, if sentient beings are apart from such Empty Wisdom, they are outside the realm of the Buddha, called non-corresponding, unable to attain Samadhi (Samadhi, concentration), unable to attain one-pointedness of mind. For this reason, they are called scattered-minded, beings who have lost emptiness. Why? Because being apart from the door of the wisdom of the ultimate emptiness, the realm of non-discrimination is unattainable and invisible. Therefore, the Venerable Śrīmālādevī Siṃhanāda Sūtra says: 'World-Honored One, the wisdom of the Tathāgatagarbha is called Empty Wisdom. World-Honored One, the Empty Wisdom of the Tathāgatagarbha is what all Śrāvakas (Śrāvaka, Hearers), Pratyekabuddhas (Pratyekabuddha, Solitary Buddhas), and others have never seen, never attained, never realized, and never understood. World-Honored One, the extinction of all suffering is only' --------------------------------------------------------------------------------
Chinese
佛得证。坏一切烦恼藏。修一切灭苦道故。如是此如来藏。以法界藏故。身见等众生不能得见。已说以身见相对治真实法界未现前故。又如是出世间法身如来藏。非颠倒众生境界。已说以无常等世间法对治出世间法界未现前故。又如是自性清净法界如来空藏。非散乱心失空众生境界。已说以烦恼垢客尘染。空自性清净功德法不相舍离。出世间法身得名故。此明何义。又依一味等味法界无差别智门观察出世间自性清净法身。是名如实知见真如。是故经说。十住菩萨唯能少分见如来藏。何况凡夫二乘人等。是故偈言。 譬如薄云中 见虚空有日 净慧诸圣人 见佛亦如是 声闻辟支佛 如无眼目者 不能观如来 如盲不见日 所知一切法 有无量无边 遍虚空法界 无量智能见 诸如来法身 充满一切处 佛智慧能见 以无量智故◎ ◎究竟一乘宝性论为何义说品第七 问曰。真如佛性如来藏义住无障阂究竟菩萨地。菩萨第一圣人亦非境界。以是一切智者境界故。若如是者。何故乃为愚痴颠倒凡夫人说。答曰。以是义故。略说四偈。 处处经中说 内外一切空 有为法如云 及如梦幻等 此中何故说 一切诸众生 皆有如来性 而不说空寂 以有怯 现代汉语译本： 佛因此而得证（佛得证）。他摧毁了一切烦恼的储藏（坏一切烦恼藏），因为他修习了一切灭除痛苦的道路（修一切灭苦道故）。因此，这如来藏（Tathagatagarbha），由于其法界藏（Dharmadhatu-garbha）的缘故，具有身见等邪见的众生无法得见（身见等众生不能得见）。这已经说明了，因为以身见相对治的真实法界（Dharmadhatu）尚未显现（已说以身见相对治真实法界未现前故）。此外，这种出世间的法身如来藏（Dharmakaya-Tathagatagarbha），不是颠倒众生的境界（非颠倒众生境界）。这已经说明了，因为以无常等世间法对治的出世间法界尚未显现（已说以无常等世间法对治出世间法界未现前故）。此外，这种自性清净的法界如来空藏（Dharmadhatu-Tathagatagarbha），不是散乱心和失去空性的众生的境界（非散乱心失空众生境界）。这已经说明了，因为烦恼垢和客尘染污，空性与自性清净的功德法不相舍离，出世间的法身因此得名（已说以烦恼垢客尘染。空自性清净功德法不相舍离。出世间法身得名故）。这说明了什么意义呢？此外，依靠一味等味的法界无差别智门（Dharmadhatu-non-differentiation-wisdom-gate）来观察出世间的自性清净法身（Svabhavasuddha-Dharmakaya），这被称为如实知见真如（Tathata）。因此，经中说，十住菩萨（Dasabhumi-Bodhisattva）只能少分地见到如来藏，更何况凡夫和二乘人等（十住菩萨唯能少分见如来藏。何况凡夫二乘人等）。因此，偈颂说： ‘譬如薄云中，见虚空有日；净慧诸圣人，见佛亦如是。 声闻（Sravaka）和辟支佛（Pratyekabuddha），如同没有眼睛的人一样（声闻辟支佛，如无眼目者），不能观见如来（Tathagata），如同盲人不能看见太阳（不能观如来，如盲不见日）。所知的一切法（Dharma），有无量无边（所知一切法，有无量无边），遍布虚空法界（遍虚空法界），只有无量智能才能看见（无量智能见）。诸如来的法身（Dharmakaya），充满一切处（诸如来法身，充满一切处），佛的智慧能够看见，因为具有无量智慧（佛智慧能见，以无量智故。’ ◎《究竟一乘宝性论》为何义说品第七 问：真如（Tathata）、佛性（Buddhadhatu）、如来藏的意义，安住在无障碍的究竟菩萨地（Bodhisattva-bhumi）。菩萨（Bodhisattva）是第一圣人，也不是这些意义的境界，因为这些是一切智者（Sarvajna）的境界。如果这样的话，为什么还要为愚痴颠倒的凡夫人说这些呢？答：因为这个意义，所以略说四句偈： ‘处处经中说，内外一切空；有为法如云，及如梦幻等。 此中何故说，一切诸众生，皆有如来性，而不说空寂？以有怯’