English
English version: As for attaining Buddhahood, it is not called Bodhi-citta (mind of enlightenment), but is called Arhat (worthy of offering), possessing the virtues of purity, true self, happiness, and permanence. The nature of this mind is bright and pure, being of the same essence as the Dharmadhatu (realm of all phenomena). The Tathagata (Thus Gone One, an epithet of the Buddha) relies on this mind to expound the inconceivable Dharma. Furthermore, this Bodhi-citta is forever free from all faults and evils of Agantuka-klesa (adventitious defilements), and is inseparable from the accomplishment of all merits. It attains the four supreme Paramitas (perfections), and is called the Dharmakaya of Tathagata (Dharma-body of the Buddha). As it is said in the scriptures, the Dharmakaya of the World Honored One (Bhagavan, an epithet of the Buddha) is the Paramita of permanence, the Paramita of happiness, the Paramita of true self, and the Paramita of purity. The Dharmakaya of the Tathagata is another name for the self-nature pure mind that is defiled by adventitious afflictions. It is also said: 'Sariputra (one of the Buddha's ten great disciples), this pure Dharma-nature is the Dharmadhatu. I rely on this self-nature pure mind to expound the inconceivable Dharma.' How can there be no difference? The verse says: In sentient beings, the Dharmakaya has no inherent difference. It is uncreated, without beginning or end, and without defilement. It is known by the wisdom of emptiness, practiced by the noble ones without form. It is the basis of all dharmas, completely free from both eternalism and nihilism. Furthermore, this Bodhi-citta, existing within the bodies of all sentient beings, has ten aspects of non-differentiation. Namely, it is uncreated because it is Asamskrta-dharma (unconditioned dharma); it is without beginning because it has no arising; it is without end because it has no cessation; it is without defilement because it is pure in nature; it is known by the wisdom of emptiness because all dharmas are of one taste in Anatta (non-self); it is without form because it has no Indriya (sense organs); it is practiced by the noble ones because it is the realm of the Buddha's great nobility; it is the basis of all dharmas because it is the basis of both defiled and pure dharmas; it is not permanent because it is the impermanent nature of mixed defilements; it is not annihilation because it is the pure, non-annihilating nature of Dharma. What are its divisions? The verse says: In the impure realm of sentient beings, the Bodhisattva (enlightening being) is pure within defilement, and the most supremely pure is said to be the Tathagata. Furthermore, this Bodhi-citta, because it has no differentiating characteristics, is called the realm of sentient beings in the impure state; in the state of defilement and purity, it is called a Bodhisattva; in the most pure state, it is called the Tathagata. As it is said in the scriptures: 'Sariputra, this very Dharmakaya is bound by the immeasurable store of afflictions from beginningless time, wandering in the cycle of birth and death.' --------------------------------------------------------------------------------
Chinese
中生灭流转。说名众生界。复次舍利弗。即此法身。厌离生死漂流之苦。舍于一切诸欲境界。于十波罗蜜及八万四千法门中。为求菩提而修诸行。说名菩萨。复次舍利弗。即此法身。解脱一切烦恼藏。远离一切苦。永除一切烦恼随烦恼垢。清净极清净最极清净。住于法性。至一切众生所观察地。尽一切所知之地。升无二丈夫处。得无障碍无所著一切法自在力。说名如来应正等觉。是故舍利弗。众生界不异法身。法身不异众生界。众生界即是法身。法身即是众生界。此但名异非义有别。云何无染。颂曰。 譬如明净日 为云之所翳 烦恼云若除 法身日明显 此复云何。于不净位中。现有无量诸烦恼。而不为染。譬如日轮为云所覆而性常清净。此心亦尔。彼杂烦恼但为客故。云何常恒。颂曰。 譬如劫尽火 不能烧虚空 如是老病死 不能烧法界 如一切世间 依虚空起尽 诸根亦如是 依无为生灭 复次云何。于此现有生老死。而言是常。譬如虚空虽劫灾火起不能为害。法界亦尔。是故经言。世尊。生死者但随俗说有。世尊。死者诸根隐没。生者诸根新起。非如来藏有生老死若没若起。世尊。如来藏过有为相。寂静常住不变不断故。云何相应。颂曰。 如光明热色 现代汉语译本： 在生灭流转中，称之为众生界（Sattvadhātu，指众生的世界）。再者，舍利弗（Śāriputra，佛陀的十大弟子之一），这法身（Dharmakāya，佛的法性之身），厌离生死轮回的痛苦，舍弃一切欲望境界，在十波罗蜜（十種圓滿的德行）及八万四千法门中，为了寻求菩提（Bodhi，觉悟）而修习各种行为，称之为菩萨（Bodhisattva，指发心觉悟的众生）。再者，舍利弗，这法身，解脱一切烦恼的束缚，远离一切痛苦，永远去除一切烦恼和随烦恼的垢染，清净极其清净，最极清净，安住于法性（Dharmatā，法的本性），到达一切众生所能观察的境界，穷尽一切所知之境地，登上无二丈夫之位（指佛的境界），获得无障碍、无所执著的一切法自在之力，称之为如来应正等觉（Tathāgata Arhat Samyaksaṃbuddha，佛的十个称号之一）。因此，舍利弗，众生界不异于法身，法身不异于众生界。众生界即是法身，法身即是众生界。这只是名称不同，意义上没有差别。什么是无染呢？偈颂说： ‘譬如明净的太阳，被云彩所遮蔽，烦恼的云彩如果去除，法身的太阳就明显显现。’ 这又是什么意思呢？在不净的状态中，现有无量诸多的烦恼，却不被污染。譬如太阳被云彩遮蔽，但其本性常是清净的。这心也是如此，那些杂染的烦恼只是客尘而已。什么是常恒呢？偈颂说： ‘譬如劫尽之火，不能烧毁虚空，如此老病死，不能烧毁法界。如一切世间，依虚空而生灭，诸根也是这样，依无为而生灭。’ 再者，为什么说，在此现有生老死，却说是常呢？譬如虚空，即使劫火燃起也不能损害它，法界也是如此。所以经上说：世尊，生死只是随顺世俗的说法而有。世尊，死是指诸根隐没，生是指诸根新起，并非如来藏（Tathāgatagarbha，如来藏）有生老死或隐没或新起。世尊，如来藏超越有为的现象，寂静常住，不变不断。什么是相应呢？偈颂说： ‘如光明热色，’
English
English version: In the cycle of birth and death, it is called the realm of sentient beings (Sattvadhātu). Furthermore, Śāriputra, this Dharmakāya (the body of the Dharma, the nature of the Buddha), weary of the suffering of the cycle of birth and death, abandoning all realms of desire, in the ten Pāramitās (ten perfections) and eighty-four thousand Dharma gates, cultivates various practices in order to seek Bodhi (enlightenment), and is called a Bodhisattva (a being who aspires to enlightenment). Furthermore, Śāriputra, this Dharmakāya, liberated from all stores of afflictions, far from all suffering, forever removing all afflictions and secondary defilements, pure, extremely pure, most extremely pure, abiding in Dharmatā (the nature of Dharma), reaching the ground observed by all sentient beings, exhausting all that is knowable, ascending to the place of the Unequaled Hero (referring to the state of the Buddha), obtaining unobstructed, unattached power over all Dharmas, is called a Tathāgata Arhat Samyaksaṃbuddha (one of the ten titles of the Buddha). Therefore, Śāriputra, the realm of sentient beings is not different from the Dharmakāya, and the Dharmakāya is not different from the realm of sentient beings. The realm of sentient beings is the Dharmakāya, and the Dharmakāya is the realm of sentient beings. These are only different names, and there is no difference in meaning. What is undefiled? The verse says: 'Like the clear and bright sun, obscured by clouds, if the clouds of affliction are removed, the sun of the Dharmakāya will clearly appear.' What does this mean? In the state of impurity, there are countless afflictions, yet it is not defiled. For example, the sun is covered by clouds, but its nature is always pure. The mind is also like this; those mixed afflictions are only temporary dust. What is constant? The verse says: 'Like the fire at the end of the kalpa, it cannot burn space, so old age, sickness, and death cannot burn the Dharma realm. As all the worlds arise and cease depending on space, so too the sense faculties arise and cease depending on the unconditioned.' Furthermore, why is it said that although birth, old age, and death exist here, it is constant? For example, space, even if the fire of the kalpa arises, cannot harm it; the Dharma realm is also like this. Therefore, the sutra says: World Honored One, birth and death are only said to exist according to worldly conventions. World Honored One, death is the disappearance of the sense faculties, and birth is the new arising of the sense faculties, but the Tathāgatagarbha (the womb of the Tathāgata) does not have birth, old age, death, disappearance, or new arising. World Honored One, the Tathāgatagarbha transcends the characteristics of conditioned phenomena; it is silent, abiding, unchanging, and uninterrupted. What is corresponding? The verse says: 'Like light, heat, and color,' -------------------------------------------------------------------------------- 与灯无异相 如是诸佛法 于法性亦然 烦恼性相离 空彼客烦恼 净法常相应 不空无垢法
Chinese
复次云何未成正觉。而言于此佛法相应。譬如光明热色等与灯无有异相。诸佛法于法身亦如是。如说。舍利弗。诸佛法身有功德法。譬如灯有光明热色不离不脱。摩尼宝珠光色形状亦复如是。舍利弗。如来所说诸佛法身智功德法不离不脱者。所谓过恒河沙如来法也。复次如说有二种如来藏空智。何等为二。所谓空如来藏。一切烦恼若离若脱智。不空如来藏。过恒河沙不思议诸佛法不离不脱智。云何不作义利。颂曰。 烦恼藏缠覆 不能益众生 如莲华未开 如金在粪中 亦如月盛满 阿修罗所蚀 复次众生法身。即与如是功德相应。何故无有如来德用。应知此如莲未开。诸恶见叶共包裹故。如金堕厕。在于觉观粪秽中故。如满月被蚀。我慢罗睺所执取故。如池水被浊。贪欲尘土所混杂故。如金山被翳。瞋恚泥垢所封着故。如虚空被覆。痴愚重云之所蔽故。如日未出。在无明习气地中故。如世界未成。在六处水大藏中故。如云无雨。相违缘现前故。总为颂曰。 如莲金等未开显 佛体客尘翳亦然 是时功德不自益 反此则能为大利 云何作义利。颂曰。 如池无 垢浊 如莲大开敷 亦如上真金 洗除众粪秽 如虚空清净 朗月星围绕 离欲解脱时 功德亦如是 譬如日明现 威光遍世间 如地生众谷 如海出众宝 如是益众生 令从诸有脱 了知诸有性 而起于大悲 若尽若不尽 斯皆无所著 佛心如大云 住于实际空 三昧总持法 甘雨随时降 一切诸善苗 因此而生长 此偈中义与前相反。应知则是清净法身。远离客尘众患故。成就自性功德故。证斯法者则名如来应正等觉。于常住寂静清凉不思议涅盘界。恒受安乐。为一切众生之所归仰。云何一性。颂曰。 此即是法身 亦即是如来 如是亦即是 圣谛第一义 涅盘不异佛 犹如冷即水 功德不相离 故无异涅盘 若如来法身异涅盘者。经中不应作如是说。如彼颂曰。 众生界清净 应知即法身 法身即涅盘 涅盘即如来 复次如有经言。世尊。即此阿耨多罗三藐三菩提名涅盘界。即此涅盘界名如来法身。世尊。无异如来无异法身。言如来者即法身也。 复次应知。此亦不异苦灭谛。是故经言。非以苦坏名苦灭谛。言苦灭者。以从本已来无作无起。无生无灭。无尽离尽。常恒不变无有断绝。自性清净。远离一 现代汉语译本 垢浊，如莲花盛开， 亦如上品真金，洗去各种污秽。 如虚空般清净，明朗的月亮和星星环绕。 当脱离欲望获得解脱时，功德也像这样。 譬如太阳显现光明，威严的光芒照遍世间。 如大地生长各种谷物，如大海产出各种宝藏。 像这样利益众生，使他们从各种存在中解脱。 彻知各种存在的本性，从而生起大悲心。 无论是穷尽还是不穷尽，都对此没有任何执着。 佛心犹如大云，安住于实际的空性中。 三昧（Samadhi，禅定）总持（Dharani，总摄忆持）之法，像甘甜的雨水随时降下。 一切善良的苗芽，因此而生长。 这首偈颂中的意义与前面相反，应当知道这是清净法身（Dharmakaya，佛的法性之身），远离客尘和各种烦恼，成就自性功德。证得这种法的人，就叫做如来应正等觉（Tathagata Arhat Samyak-sambuddha，佛的称号）。在常住、寂静、清凉、不可思议的涅盘（Nirvana，寂灭）境界中，恒常享受安乐，为一切众生所归依仰慕。什么是一性呢？颂词说： 这就是法身，也就是如来。 这样也就是圣谛（Arya-satya，四圣谛）的第一义。 涅盘与佛没有区别，犹如寒冷就是水。 功德不相分离，所以与涅盘没有区别。 如果如来的法身与涅盘不同，经典中不应该这样说。如那首颂词所说： 众生界清净，应当知道就是法身。 法身就是涅盘，涅盘就是如来。 再次，如有经典说：‘世尊，这阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）就叫做涅盘界，这涅盘界就叫做如来法身。世尊，如来与法身没有区别，说如来就是法身。’ 再次应当知道，这也不异于苦灭谛（Dukkha-nirodha-satya，灭苦之真谛）。所以经典说：‘不是因为苦被破坏才叫做苦灭谛，说苦灭，是因为它从本来就没有造作、没有生起、没有生、没有灭、没有穷尽、脱离穷尽，常恒不变，没有断绝，自性清净，远离一切’