English
English version II. 1. The first is to mark Bodhi as supreme, generally explaining the three kinds of Bodhi (enlightenment). 8. The eighth is to demonstrate the attainment of great Bodhi as supreme, hence demonstrating the three kinds of Buddha-Bodhi. From the first onwards, the second separately explains the three Bodhisattvas, thus forming three distinctions. Each distinction has two parts: first, a direct explanation; second, a quotation from scripture. The explanation has two parts: first, marking the manifested and transformed. 1. The first is the manifested and transformed Buddha-Bodhi. 'According to what is appropriate to be seen' below, combines and explains the manifested and transformed. Because it manifests according to what is appropriate to be seen. This differs slightly from the three Buddhas in the *She Lun* (Compendium of Abhidharma Doctrines). The *She Lun* divides the manifested and transformed into two, but now combines the manifested and transformed into one. Why is this so? The *She Lun* clarifies that the manifested body corresponds with Suchness (true nature), which is the reward body and transformation body in this treatise, namely the eight aspects of attaining enlightenment. Therefore, the manifested and transformed are divided into two aspects. Now, this clarifies that one's own virtue is the reward body, and the meaning of transforming others is called the manifested and transformed body. Also, in the *She Lun* and the *Tathāgatagarbha Sūtra*, transforming Bodhisattvas in the Pure Land is called the manifested body. Now, this combines both Pure Land and impure lands, all belonging to the transformation of others, collectively called the manifested and transformed body. The treatise says: 'The reward body is permanent and dwells, manifesting according to what is appropriate to be seen, which is called the transformation body.' As the scriptures all say, 'The Tathagata (Buddha) left the Shakya (Shakya clan) palace, not far from Gaya (an ancient Indian city), sat in the Bodhimanda (place of enlightenment) and attained Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment).' The quotation from scripture is easy to understand. 2. The second is the reward body Bodhi, also in two parts: first, explanation; second, quotation from scripture. 2. The second is the reward Buddha-Bodhi, attaining constant Nirvana (state of eternal bliss) because the ten Bhumi (ten grounds) practices are fulfilled. The *She Lun* calls it the manifested body. Now, clarifying the reward body means it corresponds with Suchness, hence it is called the manifested body. The reward for the cause of practice is self-reward in terms of meaning. The meanings are not contradictory. The two treatises each cite one aspect without contradiction. Attaining the proof of constant Nirvana is still the manifestation of Buddha-nature, hence it is called reward. Since Buddha-nature is constant, the reward body is constant. Since the reward body is constant, it shows that the previous transformation body is impermanent. As the scripture says, 'Good son, since I actually attained Buddhahood, countless hundreds of thousands of millions of nayutas (a very large number) of kalpas (an immeasurable period of time) have passed.' The quotation from scripture is easy to understand. 3. The third is the Dharma Buddha-Bodhi. In terms of the text, there are three parts: first, a brief explanation; second, a quotation from scripture; third, an explanation of the scripture. 3. The third is the Dharma --------------------------------------------------------------------------------
Chinese
佛菩提谓如来藏性净涅槃常恒清凉不变义故 初标法佛菩提。法即是性净涅槃真如法。即如体有觉义。故名为佛。至妙虚通名之为道。道即菩提也。谓如来藏性净涅槃者。出法佛菩提体经论不同。余经云。隐名如来藏。显名法身。此论正以如来藏为法身。显即名报身。言性净涅槃者。涅槃有二种。一性净。二方便净。本性清净名为性净。修方便断烦恼得净名方便净。今此用性净涅槃是法佛菩提。方便净属报佛也。二净即是摄论有垢真如无垢真如也。常恒清凉不变者。出性净涅槃体。此性净涅槃。体是常住故言常恒。摄论云。清者是净。凉者是乐。是净乐二德故言清凉也。又云。清者有余。凉者无余。宜用前意释此文。不变如上释 如经已下。第二示经处。 如经如来如实知见三界之相乃至不如三界见于三界故 从如来如实知见乃至不如三界见于三界。并是释法佛菩提文 言三界相者。第三释经。凡释五句经文。即成五段。一一中有二。初牒经。次释。 三界相者 三界相者。牒初句经也 谓众生界即涅槃界。第二释经。 谓众生界即涅槃界不离众生界有如来藏故 众生界本来四绝。即涅槃界也。不离众生界有如来藏故者。上标即。今以不离释上即也 无有生死若退若出者。释第二句。初牒。 现代汉语译本：佛菩提是指如来藏的自性清净、涅槃的常恒清凉不变之义，首先标明法佛菩提。法即是自性清净涅槃的真如法，即如实之体具有觉悟之义，所以名为佛。达到精妙虚通的境界，称之为道，道即是菩提。所谓如来藏的自性清净涅槃，是说明法佛菩提的本体，经论的说法不同。其他经典说，隐没时名为如来藏，显现时名为法身。此论正是以如来藏为法身，显现时即名为报身。说到自性清净涅槃，涅槃有两种，一是自性清净，二是方便清净。本性清净名为自性清净，通过修行方便断除烦恼而得到的清净名为方便清净。现在这里用自性清净涅槃来指代法佛菩提，方便清净属于报佛。这两种清净也就是《摄大乘论》里说的有垢真如和无垢真如。常恒清凉不变，是说明自性清净涅槃的本体。这个自性清净涅槃，本体是常住的，所以说常恒。《摄大乘论》说，‘清’是净，‘凉’是乐，是净和乐两种功德，所以说清凉。又说，‘清’是有余，‘凉’是无余。宜用前一种意思来解释这段文字。不变如上面解释的那样。以下‘如经’开始，第二部分是指出经典的出处。 ‘如经：如来如实知见三界之相，乃至不如三界见于三界’，从‘如来如实知见’乃至‘不如三界见于三界’，都是解释法佛菩提的文字。说到三界之相，第三部分是解释经文。凡是解释五句经文，就成为五个段落，每一段中都有两个部分，先是引用经文，然后是解释。 ‘三界相者’，‘三界相者’，是引用第一句经文。‘谓众生界即涅槃界’，第二部分是解释经文。 ‘谓众生界即涅槃界，不离众生界有如来藏故’，众生界本来是四绝，即是涅槃界。‘不离众生界有如来藏故’，上面标明‘即’，现在用‘不离’来解释上面的‘即’。‘无有生死若退若出者’，解释第二句，先引用。
English
English version: 'Buddha-bodhi' refers to the Tathagatagarbha's (如来藏 - the womb of the Tathagata) intrinsic purity, Nirvana's (涅槃 - liberation from suffering) constant, cool, and unchanging meaning. First, it marks the Dharma-Buddha-bodhi. Dharma (法 - law, principle) is the True Thusness (真如 - suchness, reality) of the intrinsically pure Nirvana, meaning the real substance has the meaning of enlightenment, therefore it is called Buddha. Reaching the realm of exquisite subtlety and unobstructedness is called the Tao (道 - the Way), and the Tao is bodhi. The so-called Tathagatagarbha's intrinsic purity Nirvana explains the substance of Dharma-Buddha-bodhi, and the scriptures and treatises have different interpretations. Other scriptures say that when hidden, it is called Tathagatagarbha; when manifested, it is called Dharmakaya (法身 - Dharma body). This treatise precisely takes the Tathagatagarbha as the Dharmakaya, and when manifested, it is called Sambhogakaya (报身 - reward body). Speaking of intrinsically pure Nirvana, there are two types of Nirvana: one is intrinsic purity, and the other is expedient purity. The original nature is pure, which is called intrinsic purity; obtaining purity through cultivating expedient means to cut off afflictions is called expedient purity. Now, intrinsically pure Nirvana is used here to refer to Dharma-Buddha-bodhi, and expedient purity belongs to the Sambhogakaya Buddha. These two purities are also the defiled True Thusness and undefiled True Thusness mentioned in the *Mahāyānasaṃgraha* (摄大乘论). 'Constant, cool, and unchanging' explains the substance of intrinsically pure Nirvana. This intrinsically pure Nirvana is permanent in substance, hence the words 'constant'. The *Mahāyānasaṃgraha* says, 'Purity is cleanliness, coolness is joy,' which are the two virtues of purity and joy, hence the words 'cool'. It also says, 'Purity is with remainder, coolness is without remainder.' It is appropriate to use the former meaning to interpret this passage. 'Unchanging' is as explained above. From 'As the scripture' below, the second part points out the source of the scripture. 'As the scripture: The Tathagata truly knows and sees the characteristics of the Three Realms (三界 - the realm of desire, the realm of form, and the formless realm), and does not see the Three Realms as the Three Realms.' From 'The Tathagata truly knows and sees' to 'does not see the Three Realms as the Three Realms' are all explanations of the words of Dharma-Buddha-bodhi. Speaking of the characteristics of the Three Realms, the third part is the explanation of the scripture. Whenever five lines of scripture are explained, they become five paragraphs, each with two parts: first, quoting the scripture, and then explaining. 'The characteristics of the Three Realms,' 'The characteristics of the Three Realms' is quoting the first line of scripture. 'The realm of sentient beings is the realm of Nirvana,' the second part is the explanation of the scripture. 'The realm of sentient beings is the realm of Nirvana, because the Tathagatagarbha is not separate from the realm of sentient beings.' The realm of sentient beings is originally the four absolutes, which is the realm of Nirvana. 'Because the Tathagatagarbha is not separate from the realm of sentient beings,' above it is marked 'is', now 'not separate' is used to explain the above 'is'. 'There is no birth and death, no retreat and no emergence,' explaining the second line, first quoting. --------------------------------------------------------------------------------
Chinese
无有生死若退若出者 谓常恒清凉不变义故者。释经。 谓常恒清凉不变义故 以如来藏常恒清凉不变故。无有生死若退若出也 亦无在世及灭度者。释第三句。初牒经。谓如来藏真如之体。第二释经。 亦无在世及灭度者 释经有二。初牒如来藏体。 谓如来藏真如之体 不即众生界不离众生界。释上经文。 不即众生界不离众生界故 不即众生界。释上无有在世。不离众生界。释上及无灭度者。亦得云如来藏不在世间故不即众生界。如来藏无有灭度不离众生界。故经论得反覆相释也。又于理未始二。故不离众生界。于缘未始一。故不即众生界也。亦是六道常法身故不离法身。于缘成六道故不即 非实非虚非如非异者。释第四句。初牒。 非实非虚非如非异者 谓离四种相者。第二释经也。 谓离四种相有四种相者是无常故 言四种相者。依此文谓实虚如异以为四也。问。此四云何是无常。答。此四并是名言所及。故是无常。法身绝于名言。所以常住。若依佛性论明四相者。一者缘相。二者因相。三者生相。四者坏相。缘相是无明烦恼。谓方便生死。因相是无漏业。谓因缘生死。生相是有有生死。坏相是无有生死。离此四种相即无四种生死。故法身常住 不如三界见于三界 无有生死若退若出者（没有生死，没有退步和前进）——这是说如来藏是常恒清凉不变的缘故。解释经文。 谓常恒清凉不变义故（因为常恒清凉不变的缘故）——因为如来藏是常恒清凉不变的，所以没有生死，没有退步和前进，也没有在世和灭度。解释第三句。首先引用经文，说的是如来藏真如的本体。第二部分是解释经文。 亦无在世及灭度者（也没有在世和灭度的）——解释经文分为两部分。首先引用如来藏的本体。 谓如来藏真如之体（说的是如来藏真如的本体）——不即是众生界，也不离众生界。解释上面的经文。 不即众生界不离众生界故（不即是众生界，也不离众生界的缘故）——不即是众生界，解释了上面的‘没有在世’。不离众生界，解释了上面的‘没有灭度’。也可以说如来藏不在世间，所以不即是众生界；如来藏没有灭度，所以不离众生界。因此，经论可以反复互相解释。又因为在理上未曾分离，所以不离众生界；在缘起上未曾同一，所以不即是众生界。也是六道常法身，所以不离法身；因为缘起成就六道，所以不即是。非实非虚非如非异者（不是真实，不是虚妄，不是如，不是异）——解释第四句。首先引用经文。 非实非虚非如非异者（不是真实，不是虚妄，不是如，不是异）——说的是远离四种相。第二部分是解释经文。 谓离四种相有四种相者是无常故（说的是远离四种相，有四种相就是无常的缘故）——所说的四种相，根据这段文字，指的是实、虚、如、异这四种。问：这四种为什么是无常的？答：这四种都是名言所能及的，所以是无常的。法身超越了名言，所以常住。如果根据《佛性论》来说明四相，那么第一是缘相，第二是因相，第三是生相，第四是坏相。缘相是无明烦恼，指的是方便生死。因相是无漏业，指的是因缘生死。生相是有有生死，坏相是没有有生死。离开这四种相就没有四种生死，所以法身常住。不如三界见于三界（不如三界所见的三界）