English
English version Should: Relying on the profound, swift, and vast Dharma, the times and numbers are like that Dharma. This is called the eight kinds of sentence meanings. The first verse shows these eight kinds of meanings. What are the eight kinds? First is substance, second is cause, third is effect, fourth is karma, fifth is correspondence, sixth is practice, seventh is permanence, and eighth is the inconceivable. Substance refers to the previously mentioned Tathagatagarbha (如来藏, the Buddha-nature inherent in all beings), which is inseparable from being entangled by the store of afflictions. By distancing oneself from various afflictions, one turns around and attains purity. This is called substance, and it should be known. The verse says 'because of purity'. Therefore, the Śrīmālādevī Siṃhanāda Sūtra (胜鬘经) says: 'World Honored One, if one has no doubts about the Tathagatagarbha (如来藏) entangled by countless stores of afflictions, then one will also have no doubts about the Dharmakaya (法身, the body of the Dharma, the nature of the Buddha) that emerges from countless stores of afflictions.' Cause refers to two kinds of non-discriminating wisdom (Nirvikalpa-jñāna, 无分别智): first is the non-discriminating wisdom beyond the world, and second is relying on the wisdom beyond the world to attain the wisdom of practice that relies on both the worldly and the beyond-worldly. This is called cause. The verse says 'because of attainment'. Effect refers to, that relying on this 'cause', one attains the fruit of realized wisdom. This is called effect. The verse says 'because of distance'. Karma refers to two kinds of distancing: first is distancing from the obstacle of afflictions, and second is distancing from the obstacle of wisdom. Distancing in this order is therefore called distancing. Distancing in this way benefits oneself and others, accomplishing everything. This is called karma. The verse says 'because of benefiting oneself and others'. Correspondence refers to, benefiting oneself and others, attaining immeasurable merits, and constantly and ultimately abiding. This is called correspondence. The verse says 'because of correspondence'. Practice, permanence, and inconceivability refer to the three kinds of Dharmakaya (法身, the body of the Dharma, the nature of the Buddha), which have been working for the benefit of sentient beings since the beginningless world, constantly without rest, and are inconceivable. The verse says 'because of relying on the profound, swift, and vast'. Because of this meaning, the verse summarizes: Substance, cause, effect, karma, as well as correspondence, practice, permanence, and the inconceivable, are called the Buddha-ground, and should be known. Furthermore, relying on substance, relying on cause, in the Buddha-ground and because of attaining the cause of that expedient, three verses are spoken: The previously mentioned Dharmakaya (法身, the body of the Dharma, the nature of the Buddha), is the self-nature pure essence, but is defiled by various afflictions, by the dust of guests. For example, in the empty sky, the pure sun and moon are free from dust, but are covered by thick clouds, by a net. The merits of the Buddha are without dust, and are permanent. -------------------------------------------------------------------------------- 恒及不变 不分别诸法 得无漏真智 此三行偈以四行偈略释应知。偈言。 佛身不舍离 清净真妙法 如虚空日月 智离染不二 过恒沙佛法 明净诸功德 非作法相应 不离彼实体 烦恼及智障 彼法实无体 常为客尘染 是故说云喻 远离彼二因 向二无分别 无分别真智 及依彼所得
Chinese
此偈明何义。向说转身实体清净。又清净者略有二种。何等为二。一者自性清净。二者离垢清净。自性清净者。谓性解脱无所舍离。以彼自性清净心体不舍一切客尘烦恼。以彼本来不相应故。离垢清净者。谓得解脱。又彼解脱不离一切法。如水不离诸尘垢等而言清净。以自性清净心远离客尘诸烦恼垢更无余故。又依彼果离垢清净故。说四偈。 如清净池水 无有诸尘浊 种种杂花树 周匝常围绕 如月离罗睺 日无云翳等 无垢功德具 显现即彼体 蜂王美味蜜 坚实净真金 宝藏大果树 无垢真金像 转轮圣王身 妙宝如来像 如是等诸法 即是如来身 此四行偈以八行偈略释应知。偈言。 贪等客烦恼 犹如浊水尘 无分别上智 果法如池水 示现佛法身 一切诸功德 依彼证智果 是故如是说 贪如 现代汉语译本 恒常且不变异， 不分别诸法（一切事物），获得无漏的真实智慧。 这三行偈颂可以用下面的四行偈颂来简要解释。偈颂说： 佛身不舍离，清净真妙法。 如虚空日月，智离染不二。 过恒沙佛法（像恒河沙粒一样多的佛法），明净诸功德。 非作法相应，不离彼实体。 烦恼及智障（智慧的障碍），彼法实无体。 常为客尘染，是故说云喻。 远离彼二因，向二无分别。 无分别真智，及依彼所得。 这首偈颂阐明了什么意义？前面说到转身（转化）的实体是清净的。而清净略有二种。哪两种呢？一是自性清净，二是离垢清净。自性清净是指本性解脱，没有什么可以舍弃或离开的。因为自性清净的心体不会舍弃一切客尘烦恼，因为它们本来就不相应。离垢清净是指获得解脱。而且这种解脱不离一切法，就像水不离诸尘垢等却被称为清净一样。因为自性清净的心远离了客尘诸烦恼垢，不再有剩余。又因为依靠那个果位的离垢清净，所以说了这四句偈颂。 如清净池水，无有诸尘浊。 种种杂花树，周匝常围绕。 如月离罗睺（月亮摆脱罗睺星的遮蔽），日无云翳等。 无垢功德具，显现即彼体。 蜂王美味蜜，坚实净真金。 宝藏大果树，无垢真金像。 转轮圣王身（拥有轮宝的圣王之身），妙宝如来像。 如是等诸法，即是如来身。 这四行偈颂可以用下面的八行偈颂来简要解释。偈颂说： 贪等客烦恼，犹如浊水尘。 无分别上智，果法如池水。 示现佛法身，一切诸功德。 依彼证智果，是故如是说。 贪如
English
English version Constant and unchanging, Not discriminating phenomena (all things), obtaining un-outflowed true wisdom. These three lines of verse should be understood as briefly explained by the following four lines of verse. The verse says: The Buddha's body does not abandon, pure true wonderful Dharma. Like the sun and moon in the sky, wisdom is free from defilement and non-dual. Passing countless Buddha-dharmas (Buddha-dharmas as numerous as the sands of the Ganges), bright and pure are all merits and virtues. Not corresponding to contrived dharmas, not departing from that entity. Afflictions and intellectual obscurations (hindrances to wisdom), those dharmas have no real substance. They are always stained by adventitious dust, therefore they are spoken of as cloud metaphors. Being far from those two causes, towards the two there is no discrimination. Non-discriminating true wisdom, and that which is obtained relying on it. What meaning does this verse clarify? Earlier it was said that the entity of turning around (transformation) is pure. And purity is briefly of two kinds. What are the two? One is self-nature purity, and the other is purity from defilements. Self-nature purity refers to the nature of liberation, with nothing to abandon or leave. Because the mind-essence of self-nature purity does not abandon all adventitious dust afflictions, because they are originally not corresponding. Purity from defilements refers to obtaining liberation. Moreover, that liberation does not depart from all dharmas, just as water does not depart from dust and grime, etc., yet is called pure. Because the mind of self-nature purity is far from adventitious dust and all afflictive grime, there is nothing remaining. And because relying on that fruit of purity from defilements, these four verses are spoken. Like pure pond water, there is no dust or turbidity. Various kinds of mixed flower trees, constantly surround all around. Like the moon leaving Rahu (the moon escaping the eclipse of Rahu), the sun is without clouds or haze, etc. Complete with stainless merits and virtues, manifesting is that very entity. The honey of the bee king's delicious taste, solid pure true gold. A treasure trove, a large fruit tree, a stainless pure gold image. The body of a Chakravartin king (a holy king possessing the wheel jewel), a wonderful jewel like the Tathagata's image. Such dharmas as these, are the Tathagata's body. These four lines of verse should be understood as briefly explained by the following eight lines of verse. The verse says: Adventitious afflictions such as greed, are like turbid water and dust. Non-discriminating supreme wisdom, the fruit-dharma is like pond water. Manifesting the Buddha-dharma body, all merits and virtues. Relying on that fruit of realized wisdom, therefore it is spoken thus. Greed is like -------------------------------------------------------------------------------- 浊水尘 净法杂垢染 可化诸众生 如绕池藕花 禅定习气润 远离瞋罗睺 以大慈悲水 遍益诸众生 如十五日月 远离云罗网 光明照众生 能除诸幽闇 佛无垢日月 离痴云罗网 智光照众生 除灭诸黑闇 得无等等法 能与妙法味 诸佛如蜜坚 远离蜂糩障 真实妙功德 除断诸贫穷 能与解脱势 故说金树喻 法宝真实身 增上两足尊 胜色毕竟成 故说后三喻
Chinese
又向说以二种智依自利利他业。何者为二。一者出世间无分别智。二者依出世间无分别智。转身得身行因远离烦恼。得证智果故。又何者是成就自利。谓得解脱远离烦恼障远离智障。得无障碍清净法身。是名成就自身利益。又何者是成就他利益。既得成就自身利已。无始世来自然依彼二种佛身。示现世间自在力行。是名成就他身利益。又依自利利他。成就业义故。说四偈。 无漏及遍至 不灭法与恒 清凉不变异 不退寂净处 诸佛如来身 如虚空无相 为诸胜智者 作六根境界 示现微妙色 出于妙音声 令嗅佛戒香 与佛妙法味 使觉三昧触 令知深妙法 细思惟稠林 佛离虚空相 此四行偈以八行偈略释应知。偈言。 略说二 现代汉语译本 浊水中的尘土，与清净的佛法混杂，被垢染所污。 可以化度各种众生，就像环绕池塘的莲藕花一样。 禅定所生的习气滋润着修行者，使他们远离嗔恨，如同罗睺（Rāhu，星名，象征障碍）一般。 用广大的慈悲之水，普遍利益一切众生。 就像十五的满月，远离云层的遮蔽。 光明照耀众生，能够去除各种幽暗。 佛陀如同无垢的日月，脱离愚痴的云层遮蔽。 智慧的光芒照耀众生，消灭各种黑暗。 获得无与伦比的佛法，能够给予美妙的佛法滋味。 诸佛如同蜂蜜一样坚固，远离蜂巢的障碍。 真实而美妙的功德，能够去除断绝各种贫穷。 能够给予解脱的力量，所以用金树来比喻。 法宝是真实的身体，是至高无上的两足尊（指佛）。 殊胜的色彩最终成就，所以说后面的三个比喻。 又向前述说用两种智慧，依靠自利利他的事业。哪两种智慧呢？第一种是出世间的无分别智（nirvikalpa-jñāna）。第二种是依靠出世间的无分别智，转变得到身行之因，远离烦恼，得到证悟的智慧果实。又什么是成就自利呢？就是得到解脱，远离烦恼障（kleśa-āvaraṇa），远离智障（jñeya-āvaraṇa），得到无障碍清净的法身（dharma-kāya）。这叫做成就自身的利益。又什么是成就他利呢？既然已经成就了自身利益，从无始以来自然依靠那两种佛身，在世间示现自在的力量和行为。这叫做成就他身的利益。又依靠自利利他，成就事业的意义，所以说了四句偈。 无漏而且普遍到达，不灭的佛法与永恒。 清凉而不变异，不退转的寂静之处。 诸佛如来的身体，如同虚空没有形象。 为各种殊胜的智者，作为六根的境界。 示现微妙的色彩，发出美妙的声音。 使人嗅到佛的戒香，给予佛的美妙法味。 使人觉知三昧的触感，使人知道深奥微妙的佛法。 仔细思惟稠密的树林，佛陀脱离虚空的形象。 这四行偈应该用八行偈来简略解释。偈语说： 简略地说二