English
English version: As for the true nature of Dharma (Dharmatā), in reality, there is nothing to be obtained. Furthermore, it is said regarding the true aspect of all Dharmas (phenomena), how can it be said that all Dharmas are without anything? To say that something exists and also does not exist, not understanding this situation is called ignorance (Avidyā), and so on, extensively explained. Or some say that the dependent nature (Paratantra-svabhava) both exists and is empty; it exists in conventional truth (Saṃvṛti-satya) and is empty in ultimate truth (Paramārtha-satya). Emptiness is thus Suchness (Tathātā), and Suchness is not empty. This is called the true aspect of all Dharmas. As the following text says: 'Because of conventional Dharma, it is said that there is karmic retribution; in the ultimate truth, there is no karma and no retribution.' The *Yogācārabhūmi-śāstra* says: 'Above the ultimate truth, there is no higher ultimate truth.' Or some say that the doctrine of the two truths (the doctrine of two truths) is merely a provisional teaching and not the true aspect. Neither true nor conventional, neither existent nor empty, this is called the true aspect of all Dharmas. As the following text says: 'Equality of what is obtained and what is not obtained is called non-obtainment.' The treatise says: 'If there is even a slight inversion, with something truly existing, then the ultimate truth should also have something truly existing.' Question: Among the teachings of the various masters, which is the true one? Answer: The teachings of all the masters are true. Why? Because they are all sacred texts and do not contradict each other. The true aspect of all Dharmas is the cessation of all conceptual elaborations, with absolutely nothing to affirm or deny. As the *Śāstra* says: 'Everything is real, everything is unreal, and everything is both real and unreal, everything is neither unreal nor not unreal, this is called the true aspect of all Dharmas.' My understanding is that the four statements mentioned here as the true aspect are successively acknowledging the previous four statements. Speaking without attachment, there is nothing inappropriate; if there is attachment, understanding according to the literal meaning, there is nothing that is not destroyed, so it is not the true aspect. Separating from the four statements, it is indestructible; this is called the true aspect of all Dharmas. As the *Śataśāstra* says: 'Existence, non-existence, both, and neither, all schools are in quiescence. Within them, wanting to raise difficulties, ultimately cannot be established.' Or some say that, according to the *Mahāprajñāpāramitā Sūtra*, the *Tathāgatagarbha* (the Womb of the Thus-Come One) is the true aspect of *Prajñā* (wisdom). As it is said in the *Adhyāśayasañcodana Sūtra*: 'At that time, the World-Honored One, relying on the aspect of the *Tathāgata* of all sustaining treasure Dharmas, for the Bodhisattvas, expounded the *Prajñāpāramitā*, the profound principle of all sentient beings sustaining and pervading the excellent treasure Dharma gate. That is, all sentient beings are the *Tathāgatagarbha*, because the self-nature of *Samantabhadra* (Universal Worthy Bodhisattva) pervades; all sentient beings are the *Vajragarbha* (Diamond Womb), because they are sprinkled by the *Vajragarbha*; all sentient beings are the treasure of the true Dharma, all follow the true' --------------------------------------------------------------------------------
Chinese
语转故。一切有情皆妙业藏一切事业加行依故。佛说如是住持甚深理趣胜藏法已。告金刚手菩萨云。若有得闻如是遍满波若理趣胜藏法门信解受持读诵修习。则能通达胜藏法性藏速证无上正等菩提。如宝性论云。无始世来性作诸法依止。依性有诸道及证涅槃果。长行释言。此偈明何义。无始世来性者如经说云。诸佛如来依如来藏。说诸众生无本际不可得知。所言性者如圣者胜鬘经云。世尊如来藏者是法界藏。出世间法身藏。出世间上上藏。自性清净法身藏。自性清净如来藏。依此五句摄大乘论及佛性论以五义释无相。论云所言性者自有五义。一自性种类义。二因义。三生义。四不坏义。五秘密义。乃至广说。今此经云一切有情皆如来藏普贤菩萨自体遍故者。谓此菩萨意为一切有情唯一法界无别有情。由此道理长时熏修。是故自心变异遍诸有情以为自体。如是菩萨随分观心尚能如是况诸如来圆满观心。是故诸有情皆为如来藏所摄名如来藏。如是释也。如佛性论云。一切众生皆在如来智内。皆为如来之所摄持故。说所摄众生为如来藏。如来所摄名如来藏故。以金刚藏所灌洒故者谓佛地所有大圆镜智相应净识所摄。种子变异为诸有情。以为等流果故言所灌洒故。皆随正语转故者普贤菩萨变为诸有情。时随自正语变异生故。诸 现代汉语译本： 从语言的转变可以得知，一切有情众生皆是妙业的宝藏，因为一切事业的修行都依赖于此。佛陀宣说了如此住持甚深理趣的殊胜宝藏之法后，告诉金刚手菩萨说：‘如果有人听闻如此遍满般若理趣的殊胜宝藏法门，并能信解、受持、读诵、修习，就能通达殊胜宝藏的法性之藏，迅速证得无上正等菩提。’ 正如《宝性论》所说：‘无始以来，自性作为诸法的依止，依靠自性，才有诸道以及证得涅槃的果位。’ 长行解释说：‘这首偈颂阐明了什么意义呢？’ ‘无始以来，自性’，正如经中所说：‘诸佛如来依如来藏，宣说诸众生没有本际，不可得知。’ 所说的‘自性’，正如圣者《胜鬘经》所说：‘世尊，如来藏是法界藏，是出世间法身藏，是出世间上上藏，是自性清净法身藏，是自性清净如来藏。’ 依据这五句，《摄大乘论》和《佛性论》以五种意义解释无相。论中说，所说的‘自性’有五种意义：一是自性种类义，二是因义，三是生义，四是不坏义，五是秘密义，乃至广说。 现在这部经中说：‘一切有情皆如来藏，因为普贤菩萨的自体遍及一切。’意思是说，这位菩萨认为一切有情都是唯一的法界，没有其他的有情存在。由于这个道理，经过长时间的熏修，所以自心变异，遍及所有的有情，作为自己的自体。这样的菩萨，随分随力地观心尚且能够如此，更何况诸如来圆满地观心呢？所以，所有的有情都被如来藏所摄，称为如来藏。这就是这样的解释。 正如《佛性论》所说：‘一切众生都在如来的智慧之内，都被如来所摄持，所以说被摄持的众生为如来藏。如来所摄持的，名为如来藏。’ ‘以金刚藏所灌洒故’，是指佛地所有大圆镜智相应的清净识所摄的种子，变异为诸有情，作为等流果，所以说‘所灌洒故’。 ‘皆随正语转故’，是指普贤菩萨变为诸有情时，随着自己的正语变异而生，所以说‘诸’。
English
English version: From the transformation of language, it is known that all sentient beings are treasuries of wonderful karma, because the practice of all activities depends on this. After the Buddha spoke of the supreme treasury of Dharma that upholds such profound principles, he told Vajrapani Bodhisattva: 'If someone hears such a supreme treasury of Dharma that pervades the principles of Prajna, and can believe, understand, receive, uphold, read, recite, and practice it, then they will be able to penetrate the Dharma-nature treasury of the supreme treasury and quickly attain Anuttara-Samyak-Sambodhi (unsurpassed, complete and perfect enlightenment).' As stated in the Ratnagotravibhāga (Treatise on the Jewel Nature): 'From beginningless time, the self-nature serves as the basis for all dharmas. Relying on the self-nature, there are paths and the attainment of the fruit of Nirvana.' The extended commentary explains: 'What meaning does this verse clarify?' 'From beginningless time, the self-nature,' as the sutra says: 'The Buddhas, Tathagatas, rely on the Tathagatagarbha (Buddha-womb) and declare that sentient beings have no beginning and cannot be known.' The 'self-nature' that is spoken of, as the holy Śrīmālādevī Siṃhanāda Sūtra (Lion's Roar of Queen Śrīmālā) says: 'World-Honored One, the Tathagatagarbha is the Dharmadhatu (realm of Dharma) treasury, the supramundane Dharmakaya (Dharma-body) treasury, the supramundane supreme treasury, the self-nature pure Dharmakaya treasury, the self-nature pure Tathagatagarbha.' Based on these five sentences, the Mahāyānasaṃgraha (Compendium of the Mahayana) and the Buddhagotra (Buddha-Nature Treatise) explain non-appearance with five meanings. The treatise says that the 'self-nature' has five meanings: first, the meaning of self-nature and kind; second, the meaning of cause; third, the meaning of arising; fourth, the meaning of non-destruction; fifth, the meaning of secret, and so on. Now, this sutra says: 'All sentient beings are the Tathagatagarbha because the self-nature of Samantabhadra Bodhisattva pervades everything.' This means that this Bodhisattva considers all sentient beings to be the only Dharmadhatu, and that there are no other sentient beings. Because of this principle, after a long period of cultivation, the mind transforms and pervades all sentient beings, taking them as its own self-nature. If such a Bodhisattva can observe the mind partially and with effort, how much more so can the Tathagatas observe the mind completely? Therefore, all sentient beings are included in the Tathagatagarbha and are called the Tathagatagarbha. This is such an explanation. As the Buddhagotra says: 'All sentient beings are within the wisdom of the Tathagata and are held by the Tathagata. Therefore, it is said that the sentient beings who are held are the Tathagatagarbha. That which is held by the Tathagata is called the Tathagatagarbha.' 'Because it is sprinkled by the Vajragarbha (Diamond Womb),' refers to the seeds held by the pure consciousness corresponding to the Great Perfect Mirror Wisdom of the Buddha-ground, which transform into sentient beings as the result of equal flow, so it is said 'because it is sprinkled.' 'All follow the correct speech,' refers to when Samantabhadra Bodhisattva transforms into sentient beings, arising with the transformation of his own correct speech, so it is said 'all'. --------------------------------------------------------------------------------
Chinese
有情皆是正法也。皆妙业藏者以如来藏自内熏习力故生诸有情二种业。谓避苦求乐。诸善事业一切加行善心皆依此二业生故。言一切事业加行依故。由此道理名为妙业。 次明观照般若相者如论说云。诸菩萨从初发心求一切种智。于其中间知诸法实相慧是波若波罗蜜。总说虽然于中分别如下论文诸说不同。今于其中略出四义。一有人言无漏慧眼是般若波罗蜜相。何以故一切慧中第一慧是名波若波罗蜜。无漏慧根是第一故。二有人言般若波罗蜜是有漏慧。何以故菩萨至道树下乃断结使。先虽有大智慧有无量功德。而诸烦恼未断。是故菩萨波罗蜜是有漏智慧。三有人言菩萨有漏无漏智慧总名波若波罗蜜。何以故菩萨观涅槃行佛道。以是事故应是无漏。以未断结使事未成办故应名有漏。四有人言是波若波罗蜜不可得相。若有若无若常若无常若空若实是波若波罗蜜。众界入所不摄。非有为非无为非法非非法。不取不舍不生不灭出有无四句适无所著。譬如火炎四边不可触以烧手故。波若波罗蜜亦如是不可触以邪见手烧故。问曰上种种人说波若波罗蜜何者为实。答曰有人言各各有理皆是实故。如经说五百比丘各各说二边及中道义。佛言皆有道理。有人言末后答者是实。所以者何不可破不可坏故。若有法如毫厘许有者皆有过失 现代汉语译本： 一切有情众生皆是正法。皆是妙业之藏，因为如来藏（Tathagatagarbha，一切众生皆具的佛性）自身内在熏习的力量，产生了有情众生的两种业：避苦和求乐。一切善的事业和一切精进的善心，都依赖于这两种业而产生，所以说一切事业的加行都依于此。由于这个道理，被称为妙业。 接下来阐明观照般若（Prajna，智慧）之相，如论中所说：诸菩萨从最初发心寻求一切种智（Sarvakarajnata，佛陀所具有的对一切事物和现象的智慧），在这期间，了知诸法实相的智慧就是般若波罗蜜（Prajnaparamita，通过智慧到达彼岸）。总的来说虽然如此，但具体分别时，如下论文中的各种说法不同。现在从其中简略地提出四种观点：第一种观点认为，无漏慧眼（Anasrava-jnana，没有烦恼的智慧）是般若波罗蜜的相。为什么呢？因为一切智慧中，最殊胜的智慧才被称为般若波罗蜜，而无漏慧根是最殊胜的。第二种观点认为，般若波罗蜜是有漏慧（Sasrava-jnana，带有烦恼的智慧）。为什么呢？因为菩萨要到菩提树下才能断除结使（Klesha，烦恼）。在此之前，虽然有大智慧和无量功德，但各种烦恼还没有断除。所以菩萨的波罗蜜是有漏智慧。第三种观点认为，菩萨的有漏和无漏智慧总称为般若波罗蜜。为什么呢？因为菩萨既要观照涅槃（Nirvana，寂灭）之行，又要行佛道。因此，应该说是无漏的；但因为还没有断除结使，事情还没有办成，所以应该称为有漏。第四种观点认为，般若波罗蜜是不可得相。无论是有还是无，是常还是无常，是空还是实，都是般若波罗蜜。它不被众界入（Ayatana，感觉器官和感觉对象）所包含，既不是有为法（Samskrta，因缘和合而成的法），也不是无为法（Asamskrta，非因缘和合的法），既不是法，也不是非法。不取不舍，不生不灭，超出有无四句，适然无所执著。譬如火炎，四边不可触摸，因为会烧手。般若波罗蜜也是如此，不可触摸，因为会被邪见之手烧伤。问：以上种种人所说的般若波罗蜜，哪一种是真实的？答：有人认为，每一种说法都有道理，都是真实的。如经中所说，五百比丘各自说了二边和中道义，佛说都有道理。有人认为，最后回答的人是真实的。为什么呢？因为不可破，不可坏。如果有一种法，哪怕像毫毛一样细微，只要是存在的，都会有过失。