English
English version A thousand lights shine in succession, First illuminating the high mountains, then the middle and low mountains. The Buddha's sun is also like this, shining on the world in sequence, First illuminating all the Bodhisattvas (Bodhisattva, one who aspires to become a Buddha), then extending to the rest of sentient beings. The wheel of light shines differently. The verse says: The Buddha's Rupakaya (Rupakaya, the form body of the Buddha) and Jnanakaya (Jnanakaya, the wisdom body of the Buddha), these two Dharmakayas (Dharmakaya, the body of the Dharma), and the Mahakaruna (Mahakaruna, the great compassion of the Buddha), its body is like the void, Universally illuminating all worlds, therefore the Buddha is different from the sun. The sun cannot universally illuminate all lands and the void, Cannot break the darkness of Avidya (Avidya, ignorance), nor reveal the realm of cognition. The Buddha emits lights of various colors, like a cloud net, Showing the essence of great compassion, and the wonderful realm of Tathata (Tathata, suchness). When the Buddha enters cities and villages, those without eyes are able to see, Seeing the Buddha brings great benefits, and also extinguishes all evil Dharmas. Ignorance causes beings to sink into the three realms of existence, and wrong views are like dark barriers. The sunlight of the Tathagata (Tathagata, one of the titles of the Buddha) shines, allowing people to see what wisdom has not seen. Next, the analogy of the Mani jewel (Mani jewel, wish-fulfilling jewel) is used. The verse says: The Mani jewel can make people stay in the same place at the same time, fulfilling their wishes. The Mani jewel has no consciousness, yet it can fulfill the wishes of sentient beings. The sovereign Dharma king (referring to the Buddha) dwells in compassion, Sentient beings hear various teachings, but the Buddha's mind has no discrimination. Next, the analogy of sound is used. The verse says: For example, various sounds arise depending on other conditions, Naturally, without discrimination, not dwelling within, nor dwelling without. The Tathagata's voice is also like this, arising depending on the minds of sentient beings, Naturally, without discrimination, not dwelling within, nor dwelling without. Next, the analogy of space is used. The verse says: In space, nothing is invisible, there is no subject to observe, nor a place to rely on, Transcending the realm of eye consciousness, without color, therefore invisible. In space, one can see high and low, but space itself is not like that. In the Buddha's wisdom, one can see everything, the principle is also like this. Next, the analogy of the earth is used. The verse says: All plants and trees depend on the earth to grow, The earth has no discriminating mind, yet it can make them grow and achieve. The roots of goodness of sentient beings arise depending on the Buddha-bhumi (Buddha-bhumi, the realm of the Buddha), The Buddha has no discriminating mind, yet he can make them grow and achieve greatly. The Buddha's voice is like a sound, spoken in a language without names. -------------------------------------------------------------------------------- 佛身如虚空 遍不可见常 如依地诸法 一切诸妙药 遍为诸众生 不限于一人 依佛地诸法 白净妙法药 遍为诸众生 不限于一人
Chinese
究竟一乘宝性论校量信功德品第十一 佛性佛菩提 佛法及佛业 诸出世净人 所不能思议 此诸佛境界 若有能信者 得无量功德 胜一切众生 以求佛菩提 不思议果报 得无量功德 故胜诸世间 若有人能舍 魔尼诸珍宝 遍布十方界 无量佛国土 为求佛菩提 施与诸法王 是人如是施 无量恒沙劫 若复有人闻 妙境界一句 闻已复能信 过施福无量 若有智慧人 奉持无上戒 身口意业净 自然常护持 为求佛菩提 如是无量劫 是人所得福 不可得思议 若复有人闻 妙境界一句 闻已复能言 过戒福无量 若人入禅定 焚三界烦恼 过天行彼岸 无菩提方便 若复有人闻 妙境界一句 闻已复能信 过禅福无量 无慧人能舍 唯得富贵报 修持禁戒者 得生人天中 修行断诸障 悲慧不能除 慧除烦恼障 亦能除智障 闻法为慧因 是故闻法胜 何况闻法已 复能生信心 我此所说法 为自心清净 依诸如 现代汉语译本 佛身犹如虚空一般，普遍存在且不可见，是永恒不变的。 就像依赖大地生长的各种事物，以及世间一切珍贵的药材一样， 佛性普遍利益所有众生，而不局限于某一个人。 如同依佛地而生的各种功德，以及清净美好的佛法之药， 普遍利益所有众生，而不局限于某一个人。 《究竟一乘宝性论》校量信功德品第十一 佛性（Buddha-dhatu，一切众生皆具的成佛可能性），佛菩提（Buddha-bodhi，佛的智慧），佛法（Buddha-dharma，佛陀的教法）以及佛业（Buddha-karma，佛陀的事业）， 这些都是超出世间清净之人所能思议的。 对于这些佛的境界，如果有人能够相信， 就能获得无量的功德，胜过一切众生。 因为他们寻求佛菩提，以及不可思议的果报， 所以能获得无量的功德，因此胜过世间一切。 如果有人能够舍弃摩尼（Mani，如意宝珠）等各种珍宝， 遍布十方世界，无量无数的佛国土， 为了寻求佛菩提，而布施给诸法王（Dharma-raja，佛陀）， 这个人如此布施，经历无量恒河沙数般的劫数， 如果又有人听闻，这微妙境界的一句法， 听闻之后又能生起信心，那功德就超过布施的福报无量倍。 如果有人具有智慧，奉持无上的戒律， 身口意三业清净，自然而然地守护戒律， 为了寻求佛菩提，像这样经历无量劫数， 这个人所获得的福报，也是不可思议的。 如果又有人听闻，这微妙境界的一句法， 听闻之后又能宣说出来，那功德就超过持戒的福报无量倍。 如果有人进入禅定，焚烧三界（Trailokya，欲界、色界、无色界）的烦恼， 超越天道到达彼岸，却没有菩提的方便法门， 如果又有人听闻，这微妙境界的一句法， 听闻之后又能生起信心，那功德就超过禅定的福报无量倍。 没有智慧的人即使布施，也只能得到富贵的果报， 修持禁戒的人，只能得生人天善道之中。 修行断除各种业障，却不能用慈悲和智慧来消除。 智慧能消除烦恼障，也能消除智障（Jnana-avarana，对佛法的理解障碍）。 听闻佛法是产生智慧的原因，所以听闻佛法最为殊胜。 更何况听闻佛法之后，又能生起坚定的信心呢？ 我所说的这些法，是为了使自心清净， 依止诸佛的教诲。
English
English version The Buddha's body is like the void, pervasive, invisible, and constant. Like the various things that grow depending on the earth, and all the wonderful medicines in the world, Buddha-nature benefits all beings universally, without being limited to one person. Like the various merits that arise depending on the Buddha-ground, and the pure and wonderful Dharma medicine, It benefits all beings universally, without being limited to one person. The Ultimate Vehicle Ratnagotravibhāga, Chapter Eleven on the Merit of Faith Buddha-dhatu (Buddha-nature, the potential for Buddhahood in all beings), Buddha-bodhi (Buddha's wisdom), Buddha-dharma (Buddha's teachings), and Buddha-karma (Buddha's activities), These are all beyond the comprehension of even the pure beings of the world. For those who can believe in these realms of the Buddha, They will obtain immeasurable merit, surpassing all beings. Because they seek Buddha-bodhi and inconceivable karmic rewards, They obtain immeasurable merit, thus surpassing all in the world. If someone can give away Mani (wish-fulfilling jewel) and various treasures, Spreading them throughout the ten directions, in countless Buddha-lands, Seeking Buddha-bodhi, and giving them to the Dharma-raja (Buddha), This person, giving in this way for countless kalpas like the sands of the Ganges, If someone then hears one verse of this wonderful realm, And after hearing it, can generate faith, their merit surpasses the merit of giving immeasurably. If someone has wisdom and upholds the supreme precepts, Their body, speech, and mind are pure, and they naturally and constantly uphold the precepts, Seeking Buddha-bodhi, like this for countless kalpas, The merit that this person obtains is inconceivable. If someone then hears one verse of this wonderful realm, And after hearing it, can speak it out, their merit surpasses the merit of upholding precepts immeasurably. If someone enters into meditation, burning away the afflictions of the three realms (Trailokya, desire realm, form realm, formless realm), Transcending the heavenly paths to reach the other shore, but without the skillful means of Bodhi, If someone then hears one verse of this wonderful realm, And after hearing it, can generate faith, their merit surpasses the merit of meditation immeasurably. Those without wisdom, even if they give, only obtain the reward of wealth and nobility, Those who practice and uphold the precepts, can only be reborn in the human and heavenly realms. Practicing to cut off various obscurations, but cannot eliminate them with compassion and wisdom. Wisdom can eliminate the afflictive obscurations, and can also eliminate the Jnana-avarana (obscurations to knowledge, obstacles to understanding the Dharma). Hearing the Dharma is the cause of wisdom, therefore hearing the Dharma is most supreme. How much more so if, after hearing the Dharma, one can generate steadfast faith? These teachings that I speak are for the purification of one's own mind, Relying on the teachings of all the Buddhas. -------------------------------------------------------------------------------- 来教 修多罗相应 若有智慧人 闻能信受者 我此所说法 亦为摄彼人 依灯电摩尼 日月等诸明 一切有眼者 皆能见境界 依佛法光明 慧眼者能见 以法有是利 故我说此法 若一切所说 有义有法句 能令修行者 远离于三界 及示寂静法 最胜无上道 佛说是正经 余者颠倒说 虽说法句义 断三界烦恼 无明覆慧眼 贪等垢所缚 又于佛法中 取少分说者 世典善言说 彼三尚可受 何况诸如来 远离烦恼垢 无漏智慧人 所说修多罗 以离于诸佛 一切世间中 更无胜智慧 如实知法者 如来说了义 彼不可思议 思者是谤法 不识佛意故 谤圣及坏法 此诸邪思惟 烦恼愚痴人 妄见所计故 故不应执着 邪见诸垢法 以净衣受色 垢腻不可染 问曰。以何因缘有此谤法。答曰。偈言。 愚不信白法 邪见及憍慢 过去谤法障 执着不了义 着供养恭敬 唯见于邪法 远离善知识 亲近谤法者 乐着小乘法 如是等众生 不信于大乘 故谤诸佛法 智者不应畏 怨家蛇火毒 因陀罗礔礰 刀杖诸恶兽 虎狼师子等 彼但能断命 不能令人 入 可畏阿鼻狱 应畏谤深法 及谤法知识 决定令人入 可畏阿鼻狱 虽近恶知识 恶心出佛血 及杀害父母 断诸圣人命 破坏和合僧 及断诸善根 以系念正法 能解脱彼处 若复有余人 诽谤甚深法 彼人无量劫 不可得解脱 若人令众生 觉信如是法 彼是我父母 亦是善知识 彼人是智者 以如来灭后 回邪见颠倒 令入正道故 三宝清净性 菩提功德业 我略说七种 与佛经相应 依此诸功德 愿于命终时 见无量寿佛 无边功德身 我及余信者 既见彼佛已 愿得离垢眼 成无上菩提◎
Chinese
◎论曰。第一教化品。如向偈中已说。应知此论。广门有十一品。中则七品。略唯一品。初释一品。具摄此论法义体相。应知偈言。 佛法及众僧 性道功德业 略说此论体 七种金刚句 此偈明何义。言金刚者。犹如金刚难可沮坏。所证之义亦复如是。故言金刚。所言句者。以此论句。能与证义为根本故。此明何义。内身证法无言之体。以闻思智难可证得。犹如金刚。名字章句以能诠彼理中证智。随顺正道。能作根本故。名为句。此复何义。有二义故。何谓二义。一难证义。二者因义。是名为义。金刚字句应 现代汉语译本 入阿鼻地狱是可怕的。 应当畏惧诽谤甚深佛法，以及诽谤传授佛法知识的善知识。 诽谤佛法必定会使人堕入可怕的阿鼻地狱。 即使亲近恶知识（指引人作恶的朋友），怀着恶意使佛出血（伤害佛陀）， 以及杀害父母，断绝圣人的性命， 破坏僧团的和合，断绝一切善根， 如果能以正念系念正法，也能从中解脱。 如果还有其他人诽谤甚深佛法， 那么这个人无量劫都无法得到解脱。 如果有人引导众生，觉悟并相信这样的佛法， 那么他就是我的父母，也是我的善知识。 这个人是智者，因为在如来灭度之后， 他能扭转邪见和颠倒，使人进入正道。 三宝（佛、法、僧）的清净自性，菩提（觉悟）的功德事业， 我简略地说七种，与佛经相应。 依靠这些功德，愿我在临命终时， 能见到无量寿佛（阿弥陀佛），具有无边功德的身。 我和其他信徒，既然见到了阿弥陀佛， 愿能得到离垢清净的眼，成就无上菩提（最高的觉悟）。 ◎论曰：第一教化品。如前面的偈颂中所说。应当知道这部论，广门有十一品，中等有七品，简略只有一品。最初解释第一品，就具备了这部论的法义体相。应当知道偈颂说： 佛法以及众僧，自性、道、功德、事业， 简略地说这部论的体性，是七种金刚句。 这个偈颂说明什么意义？所说的‘金刚’，就像金刚一样难以摧毁，所证悟的真义也是如此，所以说是‘金刚’。所说的‘句’，因为这部论的语句，能与所证悟的真义作为根本。这说明什么意义？内在自身所证悟的无法用言语表达的本体，以闻思的智慧难以证得，就像金刚一样。名字章句因为能够诠释那真理中的证悟智慧，随顺正道，能作为根本，所以称为‘句’。这又是什么意义？有两种意义。什么是两种意义？一是难以证悟的意义，二是作为原因的意义。这就是‘义’的含义。应当理解金刚字句的含义。