English
English version: Obscured by dust, mud, clouds, and other hindrances. For example, fire, jewels, space, and water are inherently unpolluted. If separated from dust, etc., the nature of fire, etc., can become pure. All sentient beings are also like this; their minds are inherently pure, but they are defiled by afflictions such as greed. If separated from greed, etc., then the mind can become pure. Furthermore, how do we know that the characteristics of white (pure) dharmas are also pure? The inherently pure nature is the basis upon which all white dharmas rely, and all white dharmas arise from it, just as Mount Sumeru (Sumeru Mountain) produces treasures. The Bodhi mind is also like this; all skills can be perfected, and the four Pāramitās (Pāramitā, meaning 'to the other shore') are attained. Therefore, it is said to be the Dharmakāya of the Tathāgata. As it is said in the sutra: 'World Honored One, the Dharmakāya of the Tathāgata is the eternal Pāramitā, the bliss Pāramitā, the self Pāramitā, and the pure Pāramitā.' Is that Dharmakāya of the Tathāgata defiled by afflictions and secondary afflictions? The inherently pure mind is just a different name for it. As it is said in the sutra: 'Śāriputra, this good dharma is the true suchness, the Dharmadhātu, the inherently pure mind, the corresponding dharma body. I rely on this inherently pure mind, and for the sake of sentient beings, I say it is inconceivable.' Furthermore, that mind, for all sentient beings, is undifferentiated in ten aspects. These ten aspects are: without action, without beginning therefore unarising, without end therefore undeath, unobstructed self-luminous nature, knowing with emptiness wisdom that all dharmas are of one flavor because they are without nature, without nature is without characteristics, separated from the realms of the senses, it is the realm of the Buddhas traversed by the sages, it is what all dharmas rely on, it is the basis upon which defiled and pure dharmas rely, it is far from permanence because defiled dharmas are impermanent, it is far from cessation because pure dharmas are unceasing. This difference has roughly three aspects: that which is said to be impure is the realm of sentient beings initially spoken of; that which is pure and impure is the Bodhisattva spoken of next; that which is extremely pure is the Tathāgata spoken of. As it is said in the sutra: 'Śāriputra, this very Dharmadhātu is entangled by afflictions exceeding the sands of the Ganges, and from beginningless time has constantly been drifting in the waves of birth and death, coming and going in birth and extinction, constantly dwelling in the middle stream, this is called sentient beings. Śāriputra, this very Dharmadhātu is boundless, loathing' --------------------------------------------------------------------------------
Chinese
生死不住涅槃。一切欲界中住。行十波罗蜜。摄八万四千法门。行菩提行时。名为菩萨。舍利弗。即此法界一切俱胝烦恼解脱。度一切苦。远离一切烦恼随眠缠垢。证得清净最极清净法性中住。一切众生之所瞻仰。住一切尔焰地。得大势力无障无著。于一切法得自在力。说名如来应正等觉。是故舍利弗。无别众生界。无别法身。众生界即法身。法身即众生界。此无二义文字差别。 此复云何。在不净时烦恼所染。犹如重云掩覆丽日。自性清净心无有染。客尘烦恼既除遣已。日轮晃曜遍满虚空。既有生老病死。云何复说此性为常。犹如火劫烧太虚空。空界无为本无烧相。法界无为亦复如是。老病死火无能烧坏。是故经说。世尊。世间言说有死有生。非如来藏有生死也。世尊。死者旧诸根坏。生者新诸根起。世尊。如来藏离有为境界相常住寂静。此之藏性既常住不变。未能发起云何得与佛法相应。犹如灯明及与暖色更无别相。法与法身亦复如是。如佛说言。舍利弗。譬如灯无二法功能无异。所为光明及暖色等不相离故。或如宝珠光明形色。如是如是舍利弗。如来所说法身不相离法。智慧功能所为过殑伽沙如来之法。如说。世尊。有二种如来藏空不空智。何者为二。世尊。所谓空如来藏。与烦恼㲉和合无别不了解脱。 现代汉语译本：生死不住于涅槃（Nirvana，解脱）。一切都存在于欲界（Kamadhatu，欲望的领域）中。奉行十波罗蜜（Paramita，达到彼岸的方法）。包含八万四千法门（Dharma，佛法）。在修行菩提行（Bodhi，觉悟）时，被称为菩萨（Bodhisattva，追求觉悟的修行者）。舍利弗（Sariputra，佛陀的弟子），即此法界（Dharmadhatu，一切法的总称）中一切俱胝（Koti，古印度计数单位，表示千万）烦恼都得到解脱，度过一切痛苦，远离一切烦恼随眠缠垢，证得清净最极清净的法性（Dharmata，法的本性）中住。一切众生所瞻仰，住于一切尔焰地（Arya-bhumi，圣者的境界），得到大势力，没有障碍和执着，于一切法得到自在力，被称为如来应正等觉（Tathagata Arhat Samyak-sambuddha，佛陀的称号）。因此，舍利弗，没有别的众生界（Sattvadhatu，众生的领域），没有别的法身（Dharmakaya，佛的法性之身）。众生界即是法身，法身即是众生界。这没有第二种意义，只是文字上的差别。 这是什么意思呢？在不净的时候，被烦恼所污染，就像厚重的云层遮蔽了美丽的太阳。自性清净的心本来就没有污染，客尘烦恼去除之后，太阳的光芒就会照耀遍满虚空。既然有生老病死，为什么又说这个自性是常呢？就像火劫（Kalpa，劫，时间单位）焚烧太虚空，空界（Akasa，空间）无为（Asamskrita，不造作）本来就没有被烧毁的相。法界无为也同样如此，老病死的火焰无法烧坏它。所以经书上说，世尊（Bhagavan，佛陀的尊称），世间的言语有死亡有出生，但如来藏（Tathagatagarbha，如来藏）没有生死。世尊，死亡是旧的诸根（Indriya，感觉器官）坏灭，出生是新的诸根生起。世尊，如来藏远离有为（Samskrita，造作）境界的相，常住寂静。这个藏性既然是常住不变的，未能发起作用，怎么能与佛法相应呢？就像灯的光明和暖色没有别的差别，法与法身也同样如此。如佛所说，舍利弗，譬如灯没有两种不同的法，功能没有差异，光明和暖色等作用不会分离。或者像宝珠的光明和形色。像这样，舍利弗，如来说的法身不会与法相分离，智慧功能所产生的功德超过殑伽沙（Ganga，恒河）那样多的如来之法。如经所说，世尊，有两种如来藏，空如来藏和不空如来藏。哪两种呢？世尊，就是空如来藏，与烦恼尘垢和合没有差别，不了解脱。
English
English version: Birth and death do not abide in Nirvana (Nirvana, liberation). Everything abides in the Kamadhatu (Kamadhatu, the realm of desire). Practicing the ten Paramitas (Paramita, perfections to reach the other shore). Embracing the eighty-four thousand Dharma (Dharma, teachings) gates. When practicing the Bodhi (Bodhi, enlightenment) path, one is called a Bodhisattva (Bodhisattva, an enlightenment seeker). Sariputra (Sariputra, Buddha's disciple), in this very Dharmadhatu (Dharmadhatu, the realm of all phenomena), all Koti (Koti, an ancient Indian unit of counting, ten million) afflictions are liberated, all suffering is crossed over, all afflictions, latent tendencies, and defilements are abandoned, and one abides in the pure and supremely pure Dharmata (Dharmata, the nature of Dharma). All beings look up to this, abiding in all Arya-bhumi (Arya-bhumi, the realm of the noble ones), attaining great power, without obstruction or attachment, gaining mastery over all Dharmas, and is called the Tathagata Arhat Samyak-sambuddha (Tathagata Arhat Samyak-sambuddha, the title of the Buddha). Therefore, Sariputra, there is no separate Sattvadhatu (Sattvadhatu, the realm of beings), no separate Dharmakaya (Dharmakaya, the Dharma body of the Buddha). The Sattvadhatu is the Dharmakaya, and the Dharmakaya is the Sattvadhatu. There is no second meaning to this, only a difference in words. What is this again? When impure, it is defiled by afflictions, like heavy clouds covering the beautiful sun. The self-nature pure mind is originally without defilement. Once the adventitious dust of afflictions is removed, the sun's radiance will shine and fill the void. Since there is birth, old age, sickness, and death, why is this nature said to be constant? It is like a fire Kalpa (Kalpa, an eon) burning the great void. The Asamskrita (Asamskrita, unconditioned) Akasa (Akasa, space) originally has no aspect of being burned. The Asamskrita Dharmadhatu is also like this; the fire of old age, sickness, and death cannot burn and destroy it. Therefore, the sutras say, 'Bhagavan (Bhagavan, the Blessed One, Buddha), worldly speech has death and birth, but the Tathagatagarbha (Tathagatagarbha, the womb of the Tathagata) does not have birth and death.' Bhagavan, death is the destruction of the old Indriya (Indriya, sense faculties), and birth is the arising of new Indriya. Bhagavan, the Tathagatagarbha is apart from the characteristics of the Samskrita (Samskrita, conditioned) realm, constantly abiding in stillness. Since this nature of the womb is constantly abiding and unchanging, and has not yet arisen, how can it be in accordance with the Buddha Dharma? It is like the light and warmth of a lamp having no other difference; the Dharma and the Dharmakaya are also like this. As the Buddha said, 'Sariputra, for example, a lamp has no two different Dharmas, its functions are not different, and the functions of light and warmth are inseparable.' Or like the light and color of a precious jewel. Just like this, Sariputra, the Dharmakaya spoken of by the Tathagata is inseparable from the Dharma, and the merits produced by wisdom and function exceed the Dharmas of the Tathagata as numerous as the sands of the Ganga (Ganga, the Ganges River). As it is said, 'Bhagavan, there are two kinds of Tathagatagarbha: the empty Tathagatagarbha and the non-empty Tathagatagarbha. What are the two? Bhagavan, they are the so-called empty Tathagatagarbha, which is indistinguishable from being mixed with the dust of afflictions and does not understand liberation.' --------------------------------------------------------------------------------
Chinese
不空者。过恒河沙不离不脱不异不思议佛法成就。说如来法身。何故法身万德圆满功德具足。众生因何不得解脱。喻若莲华。邪见罗网叶所覆故。亦如真金。堕于疑惑不净秽故。犹如满月。我慢罗睺之所吞故。如清池水。贪欲尘垢之所浊故。喻彼金山。为嗔恚泥所涂染故。如太虚空。愚痴之云遍满遮故。如日未出。无明住地之所障故。六处大蕴胎藏中住。如器世间相未成故。如是无雨缘未合故。 莲花金满月 池水金山空 如日大地云 佛性客尘染 烦恼覆功能 佛事无由作 略说九譬喻 染净翻应知 由此如来法身亦复如是。一切烦恼客尘离障尽故。自性功能具足故。得成应供一切众生同共受用。证得常住寂静清凉不思议涅槃界。所谓说如来应正等觉。非异如来法身外别有涅槃。又如所说。众生界得清净时。应知即是法身。法身即是涅槃界。涅槃即是如来。如经中说。世尊。无上正等觉者即是涅槃。世尊。涅槃界者即是如来法身。世尊法身之外无别如来。世尊。如来者即是法身。此无有异也。即是苦灭等。是故经言。世尊。非坏法故名为苦灭。然苦灭者无始无作无生无起无灭无尽离尽。常住不动寂静自性清净。破一切烦恼㲉。过殑伽河沙不离不脱不思议佛法具足。说如来法身。世尊。此是 现代汉语译本： 不空（Amoghavajra，人名）。超过恒河沙数那样多的不离、不脱、不异、不可思议的佛法已经成就。宣说如来的法身。为何法身万德圆满、功德具足，众生却不能得到解脱？譬如莲花，被邪见的罗网和叶子所覆盖；又如真金，落入疑惑和不干净的污秽之中；犹如满月，被我慢的罗睺（Rāhu，星名，神话中吞噬日月的阿修罗）所吞噬；如同清澈的池水，被贪欲的尘垢所污染；好比金山，被嗔恚的泥土所涂染；如同太虚空，被愚痴的云彩遍布遮蔽；如同太阳未出，被无明的住地所障碍；六处（六根：眼、耳、鼻、舌、身、意）和大蕴（五蕴：色、受、想、行、识）住在胎藏中，如同器世间（指宇宙）的相状尚未形成；就像没有雨水，因缘尚未聚合。 莲花、金子和满月，池水、金山和天空， 如同太阳、大地和云彩，佛性被客尘所染污， 烦恼覆盖了功能，佛事没有办法做成， 简略地说这九个譬喻，染污和清净应该反过来理解。 由此，如来的法身也是如此。一切烦恼和客尘都已远离，障碍也已消除，自性的功能具足，因此成就了应供，一切众生共同受用。证得了常住、寂静、清凉、不可思议的涅槃境界。所谓宣说如来应正等觉，并非在如来法身之外另有涅槃。又如所说，众生界得到清净的时候，应当知道那就是法身，法身就是涅槃境界，涅槃就是如来。如经中所说：‘世尊，无上正等觉就是涅槃。’‘世尊，涅槃境界就是如来法身。’‘世尊，在法身之外没有别的如来。’‘世尊，如来就是法身。’这没有差别。就是苦灭等等。所以经上说：‘世尊，不是因为坏灭法才叫做苦灭，而是苦灭是无始无作、无生无起、无灭无尽、远离断尽，常住不动、寂静自性清净，破除一切烦恼。’超过恒河沙数那样多的不离、不脱、不可思议的佛法具足。宣说如来的法身。世尊，这就是。