English
English version: The following explains why the Bodhisattvas, regarding the uncreated Four Noble Truths (Wuzuo Sishengdi), are taught and explained. It is because they can understand all suffering, etc., through their own power, hence the teaching of the uncreated Four Noble Truths. Like the Eight Noble Truths, the Four Noble Truths are what the Tathagata (Rulai) dwells upon. The *Nirvana Sutra* says: 'What has not been said and what has been discussed are all contained within the Four Noble Truths.' Therefore, it is said that the Tathagata speaks of the Four Noble Truths. Thus, the Eight Noble Truths are the created Four Noble Truths (Youzuo Sishengdi) spoken by the Tathagata for those of lesser capacity. Likewise, the uncreated Noble Truths are only thoroughly exhausted at their source by the Tathagata, hence it is said that the matter is ultimately complete. This chapter is not the ultimate completion of matters for Arhats (A luohan) and others; it is also a chapter. Why is the matter not ultimately complete for Sravakas (Shengwen) and Pratyekabuddhas (Pizhi fo)? The following says that because Nirvana (Niepan) is not attained through inferior, intermediate, or superior methods, Sravakas and others are not ultimately complete. The Nirvana attained by those of the Three Vehicles (Sancheng) has distinctions of superior, intermediate, and inferior, so they are not ultimately complete in the matter of the uncreated Four Noble Truths. The following explains the first chapter. Why is the Tathagata ultimately complete in the matter of the uncreated Four Noble Truths? The following says that all Tathagatas know all future suffering, and future suffering is boundless; only the Tathagata can fully know it, so the Buddha (Fo) is ultimately complete in the matter of the Truth of Suffering (Kud谛). 'Those who cut off all afflictions' encompass the delusions of the Five Dwellings (Wuzhudi). 'The highest afflictions' refer solely to all accumulations encompassed by the afflictions of countless sands. Grasping the cause leads to the dwelling of ignorance (Wuming zhudi), and reaping the result leads to the four dwellings, hence it is said 'all accumulations encompassed'. The following explains that the Tathagata is ultimately complete in the matter of the Truth of Cessation (Mie谛). It explains that there is no being or exhaustion, change, suffering, or loss, so it is said to extinguish all mind-born bodies and skandhas (Yisheng shen yin). Briefly summarizing the final being or extinction, it should be known that the segmented life and death of the Three Realms (Sanjie) has already ceased, so it is said 'all suffering ceases, witnessing the truth'. From the World Honored One (Shizun) onwards, it extensively explains that the permanent and abiding essence has no being or accumulation, which is called the cessation of nature. It is not a destructive dharma, so it is called the cessation of suffering; the essence has no myriad forms, which is called cessation, so it is not the cessation of a destructive dharma. The six sentences following 'the cessation of suffering' explain no beginning in the first three sentences and no end in the last three sentences. It originally exists and exists now, so it is said to have no beginning. It is not made by artisans, so it is called uncreated. That which is done by external things can arise in the present. Since it cannot be aroused and created, nor can it arise in the present, it is said to have no arising. The next three sentences explain no end. One exists and always exists, referring to the endless essence. --------------------------------------------------------------------------------
Chinese
绝生灭名为离尽。何以离尽下言常住故。体寂众相故言自性清净。在于金刚心后故。言离一切烦恼藏。自下举藏结于法身。上解法身开之在后。所以在前结者欲明藏。与法身体无别状故也。世尊过于恒沙者。过恒沙劫数明如来藏常住。不离者不可断离。不脱者不可易脱。不异者不可变异。不思议佛法者。如来藏体隐在烦恼之下。而不为或染故。言不思议佛法也。此举藏为结。于法身故言成就。说如来法身成就者。起现为成就也。世尊已下还举法身结如来藏。如是法身不离烦恼藏者。隐在烦恼之下名为不离。如是之时说作如来藏也。 世尊以下第九明空义隐覆真实章。所以来者上明如来藏法身体极常住。如此之法。从昔以来何故不说也。欲明如来昔说苦空无常义隐覆常住真实故也。此章明教覆下颠倒真实偏论解倒也。亦可此欲兼明道谛故此中开也。若尔何故在灭谛中。说欲明道灭二谛体无别状故耳。世尊如来藏智是如来空智。如来藏者有二种藏。一明佛性体备万德故名为藏。二者烦恼隐覆当佛故。即名烦恼藏也。智者亦有二种。当如来体大照故名为智烦恼藏体。体是神解亦名为智亦可下地名烦恼上头智故有二种智也。是如来空智者亦有二种空。一者烦恼藏体是可空之法故名藏空。第二如来藏体永绝相累亦名为空。 现代汉语译本： ‘绝生灭名为离尽’，为什么‘离尽’之后又说‘常住’呢？因为它的本体寂静，远离一切相，所以说是‘自性清净’。因为它存在于金刚心之后，所以说是‘离一切烦恼藏’。下面用‘藏’来总结‘法身’，上面解释‘法身’，并将其放在后面。之所以先总结，是为了说明‘藏’与‘法身’在本体上没有区别。‘世尊，过于恒沙者’，超过恒河沙劫数，是为了说明如来藏是常住的。‘不离’，是不可断绝分离；‘不脱’，是不可轻易脱离；‘不异’，是不可变异。‘不思议佛法者’，如来藏的本体隐藏在烦恼之下，而不被烦恼所污染，所以说是‘不思议佛法’。这里用‘藏’来总结‘法身’，所以说是‘成就’。说如来法身成就，是指显现出来就是成就。‘世尊’以下，又用‘法身’来总结‘如来藏’。‘如是法身不离烦恼藏者’，隐藏在烦恼之下，就叫做‘不离’。在这种情况下，就说它是‘如来藏’。 ‘世尊’以下，第九部分阐明用空义来隐覆真实义。之所以这样说，是因为上面已经阐明如来藏的法身本体是极其常住的。既然如此，这种法从过去以来为什么不说呢？这是为了说明如来过去所说的苦、空、无常的意义，是为了隐覆常住的真实义。这一章阐明用教义来隐覆，是为了纠正颠倒的真实，偏颇地论述解脱。也可以说，这里想要兼明道谛，所以在这里展开说明。如果这样，为什么要在灭谛中说呢？这是为了说明道谛和灭谛在本体上没有区别。‘世尊，如来藏智是如来空智’，如来藏有两种藏：一种是说明佛性本体具备万德，所以叫做‘藏’；另一种是烦恼隐覆了本来的佛性，所以叫做‘烦恼藏’。‘智’也有两种：一种是如来本体的大光明照耀，所以叫做‘智’；另一种是烦恼藏的本体，本体是神解，也可以叫做‘智’。也可以说，下地叫做烦恼，上头叫做智，所以有两种智。‘是如来空智者’，也有两种空：一种是烦恼藏的本体是可以空掉的法，所以叫做‘藏空’；第二种是如来藏的本体永远断绝了相的束缚，所以也叫做‘空’。
English
English version: ‘The cessation of birth and death is called liberation.’ Why, after saying ‘liberation,’ do you then say ‘permanence’? Because its essence is tranquil, free from all appearances, it is called ‘self-nature purity.’ Because it exists after the Vajra Mind (indestructible mind), it is called ‘free from all afflictions-store (Alaya-vijñana).’ Below, the ‘store’ is used to summarize the ‘Dharmakaya (body of the dharma),’ and above, the ‘Dharmakaya’ is explained and placed later. The reason for summarizing first is to clarify that the ‘store’ and the ‘Dharmakaya’ are not different in essence. ‘World Honored One, exceeding countless sands,’ exceeding countless kalpas (aeons) of Ganges sands, is to illustrate that the Tathagatagarbha (womb of the thus-come) is permanent. ‘Not separate’ means it cannot be severed and separated; ‘not detachable’ means it cannot be easily detached; ‘not different’ means it cannot be changed. ‘Inconceivable Buddha-dharma’ means that the essence of the Tathagatagarbha is hidden beneath afflictions, but is not defiled by them, so it is called ‘inconceivable Buddha-dharma.’ Here, the ‘store’ is used to summarize the ‘Dharmakaya,’ so it is called ‘accomplishment.’ Saying that the Dharmakaya of the Tathagata is accomplished means that manifestation is accomplishment. ‘World Honored One’ below, again uses the ‘Dharmakaya’ to summarize the ‘Tathagatagarbha.’ ‘Such Dharmakaya is not separate from the afflictions-store’ means that being hidden beneath afflictions is called ‘not separate.’ In this situation, it is called ‘Tathagatagarbha.’ ‘World Honored One’ below, the ninth section elucidates using the meaning of emptiness to conceal the meaning of reality. The reason for this is that the Dharmakaya essence of the Tathagatagarbha, as explained above, is extremely permanent. Since this is the case, why has this dharma not been spoken of since the past? This is to explain that the meaning of suffering, emptiness, and impermanence spoken of by the Tathagata in the past was to conceal the reality of permanence. This chapter elucidates using doctrine to conceal, in order to correct inverted reality, and to discuss liberation one-sidedly. It can also be said that here, there is an intention to concurrently clarify the Path Truth (one of the Four Noble Truths), so it is elaborated here. If so, why is it spoken of in the Cessation Truth (Nirodha)? This is to explain that the Path Truth and the Cessation Truth are not different in essence. ‘World Honored One, the Tathagatagarbha wisdom is the Tathagata's emptiness wisdom,’ the Tathagatagarbha has two kinds of store: one is to explain that the Buddha-nature essence possesses myriad virtues, so it is called ‘store’; the other is that afflictions conceal the original Buddha-nature, so it is called ‘afflictions-store.’ ‘Wisdom’ also has two kinds: one is the great light of the Tathagata's essence shining, so it is called ‘wisdom’; the other is the essence of the afflictions-store, the essence is divine understanding, which can also be called ‘wisdom.’ It can also be said that the lower ground is called afflictions, and the upper part is called wisdom, so there are two kinds of wisdom. ‘Is the Tathagata's emptiness wisdom,’ there are also two kinds of emptiness: one is that the essence of the afflictions-store is a dharma that can be emptied, so it is called ‘store emptiness’; the second is that the essence of the Tathagatagarbha is forever free from the bondage of appearances, so it is also called ‘emptiness.’ --------------------------------------------------------------------------------
Chinese
此等皆是章门也。世尊如来者。一切罗汉大力菩萨本所不得者。亦是章门。世尊有二种如来藏。空亦二种智。如之皆释上章门。从世尊以下。释上二种藏。空如来藏者。烦恼是可空之法故。可名空如来藏。烦恼鄙恶可指舍故名若离。可得易脱故言若□。可得变异言若异。如此之法未指其体故。次言一切烦恼藏也。从世尊以下释佛性。前言空者。但道无其相累而体极妙有故。从此以下说作不空如来藏。过于恒沙者。迳于劫数体不可断离故云不离。常住湛然不可易脱故言不脱。不异者不可变易。虽言不异等指其状故。次言不思议佛法是也。上来广明二藏事在可知。从世尊以下。以空智怗之。此二空智者。此藏即是二空二智也。诸大声闻能信如来者。今日时中声闻能信也。一切罗汉以下。明昔声闻不能信解也。罗汉辟支空智者。此是可空之法故言空智。于四不颠倒常乐我净转者。作苦空无常解也。若尔应是解倒。但解由教生故。亦名教覆也。是故一切罗汉以下。还结前第三章门。乃至大力本所得也。一切苦灭唯佛得证者。结于灭谛。坏一切烦恼藏。修一切灭苦道结道谛究竟也。 世尊此四圣谛以下。第十一谛章。所以来者。上虽明无边圣谛。未指其体。今明苦集道谛尽于金刚所谓无边灭谛是也。亦可上明空义隐覆真实 现代汉语译本： 这些都是章门（dharma seal）啊。世尊如来（Tathagata）所证得的，是一切罗汉（Arhat）、大力菩萨（Bodhisattva）原本无法证得的，这也是章门。世尊有两种如来藏（Tathagatagarbha），空（emptiness）也有两种智慧。这些都解释了上面的章门。从‘世尊’以下，解释上面的两种藏。空如来藏，是因为烦恼是可以被空掉的法，所以可以称为空如来藏。烦恼卑劣丑恶，可以被指出来并舍弃，所以说‘若离’。可以得到并容易脱离，所以说‘若□’。可以得到并发生变异，所以说‘若异’。像这样的法，还没有指出它的本体，所以接下来才说‘一切烦恼藏’啊。从‘世尊’以下，解释佛性（Buddha-nature）。前面说的‘空’，只是说没有那些相的牵累，而本体却是极其微妙的存在，所以从这里以下说‘不空如来藏’。‘过于恒沙’，经过无数劫数，本体也不可断绝分离，所以说‘不离’。常住湛然，不可轻易脱离，所以说‘不脱’。‘不异’，是不可变易。虽然说‘不异’等，只是指它的状态，所以接下来才说‘不思议佛法’啊。上面广泛地说明了两种藏，事情是可以知道的。从‘世尊’以下，用空智（emptiness-wisdom）来调和它们。这两种空智，这个藏就是两种空和两种智啊。诸大声闻（Sravaka）能够相信如来，是今日此时的声闻能够相信啊。‘一切罗汉’以下，说明过去的声闻不能相信理解啊。罗汉、辟支佛（Pratyekabuddha）的空智，是因为这是可以被空掉的法，所以说空智。对于四不颠倒（four inversions），常乐我净（eternal, joyful, self, pure）进行转化，是作苦、空、无常的理解啊。如果这样，应该是理解颠倒。但是理解是由教法产生的，所以也称为教法覆盖。所以‘一切罗汉’以下，还是总结前面的第三章门，乃至大力菩萨原本所证得的。‘一切苦灭唯佛得证’，是总结于灭谛（Nirvana）。坏灭一切烦恼藏，修一切灭苦之道，总结道谛（Magga）的究竟啊。 世尊，这四圣谛（Four Noble Truths）以下，是第十一谛章。之所以这样说，是因为上面虽然说明了无边圣谛，但没有指出它的本体。现在说明苦、集、道谛（Dukkha, Samudaya, Magga）都穷尽于金刚（Vajra），所谓的无边灭谛就是这个。也可以说上面说明空义，是隐覆真实。