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English version: Thus the Buddha is certified (Buddha is certified). He destroys all the storehouses of afflictions (bad all affliction storehouses), because he cultivates all the paths to extinguish suffering (cultivate all extinguishing suffering paths). Thus, this Tathagatagarbha, because of its Dharmadhatu-garbha, sentient beings with views such as self-view cannot see it (self-view etc. sentient beings cannot see). This has already been explained, because the true Dharmadhatu that is treated relatively with self-view has not yet manifested (already said to treat relatively with self-view true Dharmadhatu not yet manifested). Furthermore, this supramundane Dharmakaya-Tathagatagarbha is not the realm of inverted sentient beings (not inverted sentient beings realm). This has already been explained, because the supramundane Dharmadhatu that is treated relatively with impermanence etc. mundane dharmas has not yet manifested (already said to treat relatively with impermanence etc. mundane dharmas supramundane Dharmadhatu not yet manifested). Furthermore, this Svabhavasuddha-Dharmadhatu-Tathagatagarbha is not the realm of distracted minds and sentient beings who have lost emptiness (not distracted mind lost emptiness sentient beings realm). This has already been explained, because affliction defilements and adventitious dust defilements, emptiness and the Svabhavasuddha merit dharmas do not separate from each other, hence the supramundane Dharmakaya is named (already said with affliction defilements adventitious dust defilements. Emptiness Svabhavasuddha merit dharmas do not separate from each other. Supramundane Dharmakaya is named). What meaning does this clarify? Furthermore, relying on the Dharmadhatu-non-differentiation-wisdom-gate of one taste and equal taste to observe the supramundane Svabhavasuddha-Dharmakaya, this is called truly knowing and seeing Suchness (Tathata). Therefore, the sutra says that Dasabhumi-Bodhisattvas can only see a small part of the Tathagatagarbha, let alone ordinary people and Sravakas etc. (Dasabhumi-Bodhisattvas only able to see small part Tathagatagarbha. Let alone ordinary people Sravakas etc.). Therefore, the verse says: 'Like seeing the sun in the empty sky through thin clouds; pure wisdom saints see the Buddha likewise. Sravakas and Pratyekabuddhas, like those without eyes (Sravakas Pratyekabuddhas, like without eyes), cannot see the Tathagata, like the blind cannot see the sun (cannot see Tathagata, like blind cannot see sun). All dharmas known, are immeasurable and boundless (all dharmas known, are immeasurable boundless), pervading the empty Dharmadhatu (pervading empty Dharmadhatu), only immeasurable wisdom can see (immeasurable wisdom can see). The Dharmakayas of all Tathagatas, fill all places (Dharmakayas of all Tathagatas, fill all places), the Buddha's wisdom can see, because of having immeasurable wisdom.' ◎ Chapter 7: Why the Ultimate One Vehicle Ratnagotravibhaga is Explained Question: The meaning of Suchness, Buddhadhatu, and Tathagatagarbha, abides in the unobstructed ultimate Bodhisattva-bhumi. Bodhisattvas, the foremost saints, are also not the realm of these meanings, because these are the realm of the Sarvajna. If this is so, why are these explained to ignorant and inverted ordinary people? Answer: Because of this meaning, four verses are briefly spoken: 'Everywhere in the sutras it is said, inside and outside all is empty; conditioned dharmas are like clouds, and like dreams and illusions etc. Why is it said here, that all sentient beings, all have the Tathagatagarbha, and not speak of emptiness and stillness? Because there is fearfulness.' -------------------------------------------------------------------------------- 弱心 轻慢诸众生 执着虚妄法 谤真如佛性 计身有神我 为令如是等 远离五种过 故说有佛性 此四行偈以十一偈略释应知。偈言。 诸修多罗中 说有为诸法 谓烦恼业等 如云等虚妄 烦恼犹如云 所作业如梦 如幻阴亦尔 烦恼业生故 先已如是说 此究竟论中 为离五种过 说有真如性 以众生不闻 不发菩提心 或有怯弱心 欺自身诸过 未发菩提心 生起欺慢意 见发菩提心 我胜彼菩萨 如是憍慢人 不起正智心 是故虚妄取 不知如实法 妄取众生过 不知客染心 实无彼诸过 自性净功德 以取虚妄过 不知实功德 是故不得生 自他平等慈 闻彼真如性 起大勇猛力 及恭敬世尊 智慧及大悲 生增长五法 不退转平等 无一切诸过 唯有诸功德 取一切众生 如我身无异 速疾得成就 无上佛菩提
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究竟一乘宝性论身转清净成菩提品第八 论曰。已说有垢如。自此以下说无垢如应知。无垢如者。谓诸佛如来。于无漏法界中远离一切种种诸垢。转杂秽身得净妙身。依八句义略差别说彼真如性无漏法身应知。何等为八偈言。 净得及远离 自他利相 现代汉语译本 心力软弱，轻视怠慢所有众生， 执着于虚假的法，诽谤真实的如来佛性（Tathāgatagarbha）。 计较身体中有神我（ātman），为了使这些众生， 远离五种过失，所以说有佛性。 这四行偈颂用十一偈颂简略地解释应当知晓的内容。偈颂说： 在各种修多罗（sūtra）中，说有为法（saṃskṛta-dharma）， 指烦恼、业等，如同云等虚妄不实。 烦恼犹如云，所造的业如同梦， 如幻化的五蕴（skandha）也是这样，因为烦恼和业而生起。 先前已经这样说过，在这究竟的论述中， 为了远离五种过失，所以说有真如自性（tathatā）。 因为众生不听闻佛法，不发起菩提心（bodhicitta）， 或者有怯懦的心，欺骗自身等过失。 未发起菩提心，生起轻慢的意念， 见到发起菩提心的人，就认为‘我胜过那些菩萨’。 像这样骄慢的人，不会生起正确的智慧之心， 所以虚妄地执取，不知道如实的法。 错误地执取众生的过失，不知道客尘烦恼的心， 实际上没有那些过失，只有自性清净的功德。 因为执取虚妄的过失，不知道真实的功德， 所以不能生起，自他平等的慈心。 听闻那真如自性，生起巨大的勇猛力量， 以及恭敬世尊（Bhagavān），智慧以及大悲心。 生起增长五种功德，不退转的平等心， 没有一切诸过失，唯有各种功德。 看待一切众生，如同自身没有差异， 迅速地得到成就，无上的佛菩提（anuttarā-samyak-saṃbodhi）。 《究竟一乘宝性论》身转清净成菩提品第八 论曰：已经说了有垢如（sāmalā tathatā）。从这里以下，应当知晓说的是无垢如（nirmalā tathatā）。所谓的无垢如，是指诸佛如来（Tathāgata），在无漏法界（anāsrava-dhātu）中远离一切种种诸垢，转变杂染的身体而得到清净微妙的身体。依据八句义简略地差别说明那真如自性无漏法身（anāsrava-dharmakāya），应当知晓。什么是八句义？偈颂说： 清净获得以及远离，自利利他之相
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English version Weak of heart, belittling all sentient beings, Clinging to false dharmas, slandering the true Tathāgatagarbha (如来佛性). Calculating that there is a self (ātman) in the body, in order to make such beings, Be far away from the five faults, therefore it is said that there is Buddha-nature. These four lines of verse briefly explain what should be known in eleven verses. The verse says: In various sūtras (修多罗), it is said that there are conditioned dharmas (有为法), Referring to afflictions, karma, etc., like clouds, they are false and unreal. Afflictions are like clouds, the karma created is like a dream, Like the illusory skandhas (五蕴) are also like this, because of afflictions and karma they arise. It has already been said like this before, in this ultimate discourse, In order to be far away from the five faults, therefore it is said that there is Suchness (真如自性). Because sentient beings do not hear the Dharma, do not generate bodhicitta (菩提心), Or have a timid heart, deceiving themselves and other faults. Not generating bodhicitta, giving rise to conceited thoughts, Seeing those who generate bodhicitta, they think, 'I am superior to those Bodhisattvas'. People who are arrogant like this will not generate the mind of correct wisdom, Therefore, they falsely grasp, not knowing the Dharma as it is. Mistakenly grasping the faults of sentient beings, not knowing the mind of adventitious defilements, In reality, there are no such faults, only the merits of self-nature purity. Because of grasping false faults, not knowing the real merits, Therefore, they cannot generate, impartial loving-kindness towards self and others. Hearing that Suchness, generating great courageous strength, As well as respect for the Bhagavan (世尊), wisdom, and great compassion. Generating and increasing the five merits, the equality of non-retrogression, Without all faults, only various merits. Looking at all sentient beings, as if there is no difference from oneself, Quickly attaining, unsurpassed perfect enlightenment (anuttarā-samyak-saṃbodhi, 无上的佛菩提). The Ultimate Vehicle Ratnagotravibhāga, Chapter 8: The Transformation of the Body into Purity and the Accomplishment of Bodhi Treatise says: It has already been said about the Suchness with defilements (sāmalā tathatā, 有垢如). From here onwards, it should be known that it speaks of the Suchness without defilements (nirmalā tathatā, 无垢如). The so-called Suchness without defilements refers to the Tathāgatas (如来), who, in the unconditioned realm of Dharma (anāsrava-dhātu, 无漏法界), are far away from all kinds of defilements, transforming the impure body and obtaining a pure and subtle body. Based on the meaning of eight phrases, briefly differentiating and explaining that Suchness, the unconditioned Dharmakāya (anāsrava-dharmakāya, 无漏法身), should be known. What are the eight phrases? The verse says: Purity, attainment, and being far away, the aspect of benefiting oneself and others -------------------------------------------------------------------------------- 应 依止深快大 时数如彼法
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是名八种句义。次第一偈示现八种义者。何谓八种。一者实体。二者因。三者果。四者业。五者相应。六者行。七者常。八者不可思议。实体者。向说如来藏不离烦恼藏所缠。以远离诸烦恼转身得清净。是名为实体应知。偈言净故。是故圣者胜鬘经言。世尊。若于无量烦恼藏所缠如来藏不疑惑者。于出无量烦恼藏法身亦无疑惑故。因者。有二种无分别智。一者出世间无分别智。二者依出世间智。得世间出世间依止行智是名为因。偈言得故。果者。即依此得得证智果。是名为果。偈言远离故。业者。有二种远离。一者远离烦恼障。二者远离智障。如是次第故名远离。如是远离自利利他成就。是名为业。偈言自他利故。相应者。自利利他得无量功德。常毕竟住持。是名相应。偈言相应故。行常不思议者。谓三种佛法身。无始世界来作众生利益常不休息。不可思议。偈言依止深快大故。以是义故。略说偈言。 实体因果业 及以相应行 常不可思议 名佛地应知 又依实体依因。于佛地中及得彼方便因故。说三偈。 向说佛法身 自性清净体 为诸烦恼垢 客尘所染污 譬如虚空中 离垢净日月 为彼厚密云 罗网之所覆 佛功德无垢 常 现代汉语译本 应： 依止深邃、迅速、广大的法，时时数量都与那法相应。 这被称为八种句义。用第一首偈颂来展示这八种意义。什么是八种意义呢？一是实体，二是因，三是果，四是业，五是相应，六是行，七是常，八是不可思议。实体是指，之前所说的如来藏（Tathagatagarbha，所有众生皆具的佛性），不离被烦恼藏所缠绕的状态，通过远离各种烦恼，转身获得清净。这被称为实体，应当知晓。偈颂说‘净故’。因此，《胜鬘经》（Śrīmālādevī Siṃhanāda Sūtra）中说：‘世尊，如果对于被无量烦恼藏所缠绕的如来藏不疑惑，那么对于脱离无量烦恼藏的法身（Dharmakaya，佛的法性之身）也不会疑惑。’因是指，有两种无分别智（Nirvikalpa-jñāna，没有分别的智慧）：一是出世间无分别智，二是依出世间智，获得世间和出世间的依止行智，这被称为因。偈颂说‘得故’。果是指，即依靠这个‘因’，获得证智的果。这被称为果。偈颂说‘远离故’。业是指，有两种远离：一是远离烦恼障，二是远离智障。像这样次第地远离，所以称为远离。像这样远离，自利利他，成就一切，这被称为业。偈颂说‘自他利故’。相应是指，自利利他，获得无量功德，恒常毕竟地住持，这称为相应。偈颂说‘相应故’。行常不思议是指，三种佛法身（Dharmakaya，佛的法性之身），从无始世界以来，为了众生的利益而运作，常不休息，不可思议。偈颂说‘依止深快大故’。因为这个意义，所以用偈颂概括地说： 实体、因、果、业，以及相应、行，常与不可思议，名为佛地，应知。 又依靠实体，依靠因，在佛地中以及获得那个方便的因的缘故，说了三首偈颂： 之前所说的佛法身，是自性清净的本体，却被各种烦恼垢，客尘所染污。譬如虚空中，远离尘垢的清净日月，却被厚密的云层，罗网所覆盖。佛的功德没有尘垢，是常住的。