English
English version Dust in muddy water, mixed with pure Dharma, stained by defilements. It can transform all beings, like lotus flowers surrounding a pond. The habits cultivated through meditation nourish practitioners, keeping them away from anger, like Rāhu (a celestial body symbolizing obstacles). With great compassionate water, universally benefiting all beings. Like the full moon on the fifteenth, far from the net of clouds. Its light illuminates beings, able to remove all darkness. The Buddha is like a flawless sun and moon, free from the net of clouds of delusion. The light of wisdom illuminates beings, eradicating all darkness. Attaining the unsurpassed Dharma, able to bestow the taste of wonderful Dharma. The Buddhas are as solid as honey, far from the obstacles of the honeycomb. True and wonderful merits, able to remove and cut off all poverty. Able to bestow the power of liberation, hence the metaphor of the golden tree. The Dharma Jewel is the true body, the supreme two-legged尊 (zun, honored one, referring to the Buddha). The excellent colors are ultimately accomplished, hence the three metaphors that follow. Furthermore, it was previously stated that two kinds of wisdom are relied upon for the work of benefiting oneself and others. What are the two? The first is transcendental non-discriminating wisdom (nirvikalpa-jñāna). The second is relying on transcendental non-discriminating wisdom, transforming to obtain the cause of bodily action, being far from afflictions, and obtaining the wisdom fruit of enlightenment. Moreover, what is the accomplishment of benefiting oneself? It is obtaining liberation, being far from the afflictive obscurations (kleśa-āvaraṇa), being far from the cognitive obscurations (jñeya-āvaraṇa), and obtaining the unobstructed pure Dharma-kāya (dharma-kāya). This is called accomplishing benefit for oneself. Moreover, what is the accomplishment of benefiting others? Since one has already accomplished benefit for oneself, from beginningless time, one naturally relies on those two Buddha-bodies to manifest in the world with the power of freedom and action. This is called accomplishing benefit for others. Moreover, relying on benefiting oneself and others, the meaning of accomplishing the work is explained in four verses. Unleaking and universally reaching, the imperishable Dharma and eternity. Cool and unchanging, the irreversible place of stillness and purity. The body of the Tathāgatas (Tathāgata, one of the titles of the Buddha), like space, is without form. For all the excellent wise ones, it serves as the realm of the six senses. Manifesting subtle colors, emitting wonderful sounds. Causing one to smell the fragrance of the Buddha's precepts, bestowing the wonderful taste of the Buddha's Dharma. Causing one to perceive the touch of samādhi (samādhi, meditative absorption), causing one to know the profound and subtle Dharma. Carefully contemplating the dense forest, the Buddha is free from the form of space. These four lines of verse should be briefly explained with eight lines of verse. The verse says: Briefly speaking, two -------------------------------------------------------------------------------- 种法 业智应当知 满足解脱身 清净真法身 解脱身法身 二及一应知 谓无漏遍至 及究竟无为 烦恼尽无漏 及习气灭故 无阂及无障 智遍至应知 无为以不灭 实体不失故 不失名为本 恒等句解释 对于恒等句 有四失应知 死无常及转 不可思议退 以无死故恒 以常故清凉 不转故不变 寂静故不退 彼究竟足迹 净智白法体 具足色声等 示现于诸根 如虚空无相 而现色等相 法身亦如是 具六根境界
Chinese
此偈明何义。经中说言。如虚空相诸佛亦尔者。此依第一义。诸佛如来清净法身自体相不共法故。作如是说。以是义故。金刚般若波罗蜜经言。须菩提。于意云何。可以三十二大人相成就得见如来不。须菩提言。如我解佛所说义者。不以相成就得见如来。佛言。如是如是。须菩提。不以相成就得见如来。须菩提。若以相成就观如来者。转轮圣王应是如来。是故非以相成就得见如来故。此明何义。以依如来第一义谛清净法身明如是义。又依相应义故。说二偈。 如空不思议 常恒及清凉 不变与寂静 遍离诸分别 一切处不着 离阂粗涩触 亦不可见取 佛净心无垢 此二行偈以八行偈略释应知。 现代汉语译本 种法，业智应当知， 满足解脱身，清净真法身。 解脱身、法身，二及一应知， 谓无漏遍至，及究竟无为。 烦恼尽无漏，及习气灭故， 无阂及无障，智遍至应知。 无为以不灭，实体不失故， 不失名为本，恒等句解释。 对于恒等句，有四失应知， 死、无常及转，不可思议退。 以无死故恒，以常故清凉， 不转故不变，寂静故不退。 彼究竟足迹，净智白法体， 具足色声等，示现于诸根。 如虚空无相，而现色等相， 法身亦如是，具六根境界。 此偈明何义？经中说言：‘如虚空相，诸佛亦尔’者，此依第一义。诸佛如来清净法身自体相不共法故，作如是说。以是义故，《金刚般若波罗蜜经》言：‘须菩提（Subhuti，佛陀的弟子）。于意云何？可以三十二大人相成就得见如来不？’须菩提言：‘如我解佛所说义者，不以相成就得见如来。’佛言：‘如是如是。须菩提。不以相成就得见如来。须菩提。若以相成就观如来者，转轮圣王应是如来。是故非以相成就得见如来故。’此明何义？以依如来第一义谛清净法身明如是义。又依相应义故，说二偈。 如空不思议，常恒及清凉， 不变与寂静，遍离诸分别。 一切处不着，离阂粗涩触， 亦不可见取，佛净心无垢。 此二行偈以八行偈略释应知。
English
English version The nature of Dharma, should be known through karma and wisdom, The fulfilled liberation body, the pure true Dharma body. The liberation body, the Dharma body, these two and one should be known, Meaning un-leaked, all-pervading, and ultimately unconditioned (Nirvana). Afflictions are exhausted, un-leaked, and habitual tendencies are extinguished, Without obstruction and without hindrance, wisdom is known to be all-pervading. Unconditioned because it does not perish, the substantial entity is not lost, Not lost is called the origin, explaining the meaning of 'constant and equal'. Regarding the 'constant and equal' phrase, four losses should be known, Death, impermanence, and change, inconceivable regression. Because there is no death, it is constant; because it is permanent, it is cool, Because it does not change, it is immutable; because it is tranquil, it does not regress. Those ultimate footprints, the pure wisdom white Dharma essence, Complete with form, sound, etc., appearing to the six senses. Like space, without characteristics, yet manifesting characteristics of form, etc., The Dharma body is also like this, possessing the realm of the six senses. What is the meaning of this verse? The sutra says: 'Like the nature of space, so are all Buddhas,' this is according to the ultimate meaning. Because the pure Dharma body of all Buddhas and Tathagatas (Tathagata, one of the titles of a Buddha) has its own unique characteristics, it is said in this way. Because of this meaning, the Diamond Sutra (Vajra Prajna Paramita Sutra) says: 'Subhuti (Subhuti, a disciple of the Buddha), what do you think? Can the Tathagata be seen by the accomplishment of the thirty-two major marks?' Subhuti said: 'As I understand the meaning of what the Buddha said, the Tathagata cannot be seen by the accomplishment of marks.' The Buddha said: 'So it is, so it is. Subhuti. The Tathagata cannot be seen by the accomplishment of marks. Subhuti. If the Tathagata is viewed by the accomplishment of marks, then the Chakravarti (Chakravarti, a universal monarch) should be the Tathagata. Therefore, the Tathagata cannot be seen by the accomplishment of marks.' What does this mean? It explains this meaning based on the pure Dharma body of the Tathagata's ultimate truth. Also, based on the corresponding meaning, two verses are spoken. Like space, inconceivable, constant, eternal, and cool, Immutable and tranquil, completely free from all discriminations. Not attached to anything, free from obstruction, coarse and rough touch, Also cannot be seen or grasped, the Buddha's pure mind is without defilement. These two lines of verses should be known as a brief explanation of the eight lines of verses. -------------------------------------------------------------------------------- 偈言。 解脱身法身 示自利利他 依自利利他 彼处相应义 一切诸功德 不思议应知 以非三慧境 一切种智知 诸众生佛体 细故非闻境 第一非思思 以出世深密 世修慧不知 诸愚痴凡夫 本来未曾见 如盲不瞩色 二乘如婴儿 不见日月轮 以不生故常 以不灭故恒 离二故清凉 法性住不变 证灭故寂静 一切觉故遍 不住不分别 离烦恼不着 无智障离阂 柔软离粗涩 无色不可见 离相不可取 以自性故净 离染故无垢
Chinese
此偈明何义。虚空譬喻者。明诸佛如来无为诸功德不离佛法身。于所有诸有得不可思议胜大方便业胜大悲业胜大智业。为与一切众生乐相无垢清净三种佛身。所谓实佛受法乐佛及化身佛。常不休息常不断绝。自然修行。以为利益一切众生应知。以不共余人唯诸佛如来法身相应故。此明何义。以依此身相应诸行差别故。说八偈。 非初非中后 不破坏不二 远离于三界 无垢无分别 此甚深境界 非二乘所知 具胜三昧慧 如是人能见 出过于恒沙 不思议功德 唯如来成就 不与余人共 如来妙色身 清净无垢体 远离诸烦恼 及一切习气 种种胜妙法 光明 现代汉语译本 偈言。 解脱身法身，示自利利他 依自利利他，彼处相应义 一切诸功德，不思议应知 以非三慧境，一切种智知 诸众生佛体，细故非闻境 第一非思思，以出世深密 世修慧不知，诸愚痴凡夫 本来未曾见，如盲不瞩色 二乘如婴儿，不见日月轮 以不生故常，以不灭故恒 离二故清凉，法性住不变 证灭故寂静，一切觉故遍 不住不分别，离烦恼不着 无智障离阂，柔软离粗涩 无色不可见，离相不可取 以自性故净，离染故无垢 此偈明何义。虚空譬喻者。明诸佛如来无为诸功德不离佛法身。于所有诸有得不可思议胜大方便业胜大悲业胜大智业。为与一切众生乐相无垢清净三种佛身。所谓实佛受法乐佛及化身佛。常不休息常不断绝。自然修行。以为利益一切众生应知。以不共余人唯诸佛如来法身相应故。此明何义。以依此身相应诸行差别故。说八偈。 非初非中后，不破坏不二 远离于三界，无垢无分别 此甚深境界，非二乘所知 具胜三昧慧，如是人能见 出过于恒沙，不思议功德 唯如来成就，不与余人共 如来妙色身，清净无垢体 远离诸烦恼，及一切习气 种种胜妙法，光明
English
English version Verses. The body of liberation, the Dharma body, shows self-benefit and benefiting others. Relying on self-benefit and benefiting others, the corresponding meaning is there. All virtues and merits should be known as inconceivable. Because it is not the realm of the three wisdoms, it is known by the all-knowing wisdom. The Buddha-nature of all sentient beings is subtle and therefore not within the realm of hearing. The foremost is beyond thought, because it is transcendentally profound and secret. Worldly cultivated wisdom does not know this; all ignorant ordinary beings Have never seen it before, like a blind person not seeing colors. The two vehicles (二乘) are like infants, not seeing the sun and moon. Because it is unborn, it is constant; because it is unceasing, it is eternal. Being apart from duality, it is cool and serene; the Dharma-nature abides unchanging. Having realized cessation, it is tranquil; being fully awakened, it is pervasive. It does not abide, does not discriminate, is free from afflictions and not attached. Without the obstruction of ignorance, free from barriers, it is soft and not coarse. Without form, it is invisible; being without characteristics, it cannot be grasped. Because of its self-nature, it is pure; being free from defilement, it is stainless. What meaning does this verse reveal? The analogy of space illustrates that the unconditioned virtues and merits of all Buddhas and Tathagatas (如来) are inseparable from the Dharma body (法身) of the Buddha. In all that is attained, there are inconceivable, supremely great skillful means, supremely great compassionate activities, and supremely great wisdom activities. In order to give all sentient beings the joy of appearance, the stainless purity of the three Buddha bodies—namely, the true Buddha, the Buddha who enjoys the Dharma, and the transformation body Buddha—are constantly unceasing and naturally cultivated to benefit all sentient beings. This should be known because it is not shared with others, but only corresponds to the Dharma body of all Buddhas and Tathagatas. What meaning does this reveal? Because it relies on the differences in actions corresponding to this body, eight verses are spoken. Not beginning, not middle, not end; not destructive, not dual. Far from the three realms (三界), stainless and without discrimination. This profound realm is not known by the two vehicles (二乘). Those who possess superior samadhi (三昧) and wisdom can see it. Surpassing the sands of the Ganges, there are inconceivable merits and virtues. Only the Tathagata (如来) achieves them, not shared with others. The Tathagata's (如来) wondrous form body is pure and stainless. Far from all afflictions and all habitual tendencies. Various supreme and wonderful Dharmas, light. -------------------------------------------------------------------------------- 以为体 令众生解脱 常无有休息 所作不思议 如摩尼宝王 能现种种形 而彼体非实 为世间说法 示现寂静处 教化使淳熟 授记令入道 如来镜像身 而不离本体 犹如一切色 不离于虚空