English
English version: There are also three sections within this. The first clarifies that birth and death rely on the Tathagatagarbha (the pure self-nature stored within the Tathagata). The second, starting from 'World Honored One, if there were no Tathagatagarbha,' clarifies that good and evil rely on the Tathagatagarbha. The third, starting from 'World Honored One, the Tathagatagarbha is not the self,' clarifies the difference between the Tathagatagarbha and external paths. Because of the Tathagatagarbha, it is said that the Purvakoti (the ultimate boundary, referring to the very beginning) is unknowable. It is precisely because the Tathagatagarbha is behind the Vajra heart (the indestructible true heart) that sentient beings cannot currently discern and utilize it. Therefore, the essence of sentient beings is not stable, and they are constantly in the cycle of birth and death. Thus, the past is boundless and the future is endless, so it is said that the Purvakoti is unknowable. World Honored One, because there is the Tathagatagarbha, it is said that there is birth and death. Because the Tathagatagarbha exists before the manifestation of future sentient beings, there are numerous births and deaths. These words are reasonable, so it is said to be well-spoken. The following explains birth and death. The second section clarifies the Tathagatagarbha. The third section uses birth and death relying on the Tathagatagarbha to explain birth and death. Here, it clarifies the sequence of the death of the previous life and the birth of the current life, not receiving the sensations arising from the Indriya (sense organs). These five Skandhas (the five aggregates that constitute individual existence: form, sensation, perception, volition, and consciousness) are obtained from karmic force, so they are called sensations. The five Skandhas decay and are lost, so they are called demise. Sequence explains the birth of the current life. Sequence not receiving the arising of the senses means that the current life is after the past form, so it is said that the sequence does not follow. The previous life obtains the current life through the separation of form and karma, so it is said that it does not receive the arising of the senses. This is called birth and death, referring to the current life. World Honored One, these two dharmas of birth and death are the Tathagatagarbha. These two dharmas of birth and death rely on the Tathagatagarbha. Worldly speech, therefore, there is death and birth below, clarifies that the current life dies and the future life is obtained, using the three times to explain birth and death. Wanting to clarify that the three times continue without interruption, so it is said that the Purvakoti is unknowable. The death of the current life is the destruction of the senses. The birth of the later life is the arising of new senses. So it is said that death is the destruction of the senses, and birth is the arising of new senses. It is not the Tathagatagarbha. It is not that the Tathagatagarbha has death and birth, but it is wanting to clarify that the Tathagatagarbha is permanent, and its essence does not have metabolism. Therefore, because the Tathagatagarbha is permanent, it relies on birth and death, and serves as a reliance for birth and death. Holding means maintaining the continuous succession of birth and death without dissipation. Establishing means not allowing it to be cut off. World Honored One, not separate means that the essence of the store is permanent and cannot be cut off. Not released means not easily released. Not different means not changeable. What is this kind of dharma? What is said below is the Acintya-buddha (inconceivable Buddha). --------------------------------------------------------------------------------
Chinese
法是也。此正明如来藏体。自下生死来依也。世尊断脱者。生死无常可断可脱。异者可令变易。外者如来藏体在此断脱异等有为法之外也。能与有为法作依持建立者是如来藏也。世尊以下明善恶依如来藏也。欲明善恶法违如来藏而生死故。轮转无穷善法之起顺如来藏故返流尽源也。此中将明有藏故。依无解故不依也。若无如来藏者。不得厌苦乐求涅槃。何以故释何以无如来藏不得厌苦求涅槃也 下言于此六识及心法智不种众苦。以无如来藏故。六识者依六根生心及心者意根也。法智者意根中空解也。此七法化化自灭刹那不住故云六识及心不种众苦。法智亦不得厌苦乐求涅槃也。此明反解也。世尊以下顺明也。如来藏无前际者不属未来。不起者不属现在。不灭者不在过去。此明如来藏是常故。法种众苦者六识及心广起诸恶也。乐求涅槃者。法智得厌苦乐求涅槃也。世尊以下明异外道外人计身有神我不迁不灭。今明常住如来藏时人谓为同外道故言非我众生。在于金刚心后众累之外故非人境界。颠倒众生者常见。苦乱意者断见也。世尊以下第二段法界藏者。常住佛果异于生死故云界也。体备万善故名法身藏。超过生死故言上上。不为或染其性光洁故言自性清净如来藏者。还举文欲明隐覆之义也。而为客烦恼者。或本理外而生 故云客也。上烦恼者即此或在万行之上也。如来藏为二种烦恼所染。乃是如来境界非下人能知也。自下以浅说深。何以故者欲明刹那若在现时烦恼之心在过去未来故。言非烦恼所染。刹那不善心亦不烦恼染者。一念不善在现时善心以谢故。亦不为烦恼所染。烦恼不触心者。烦恼不及善心心不触烦恼者。善心不及烦恼。云何不触法而能得染心者。不曾相及何由相染污也。上明实法空性当体自灭都无相染。从世尊以下就假名相续揽之为一故。有相染百年相续应生中上之善中间生恶心中上品善不得相续故名前善心。今作恶心故言烦恼染心也。欲明生死之中当分空性无染。何况出世如来藏自性清净而有染也。难可了知者非下情所恻故。言唯佛世尊实眼者。法眼实智法智为法根本。大乘常住功由佛说故言根本。感悟众生使修行善法名通达法。为行善众生作其荫覆故名正法依。亦悉知见如是不染之理自性清净也。胜鬘夫人以下第三段。问于佛时对佛审理义同问也。如是自性清净者前如来藏也者。还举前刹那善心也。而有染污者上二法也。难可了知者二法皆难可了知也。有二法者。一是自性清净。二是刹那善心。谓自性清净心还举如来藏。彼心为烦恼所染。还举上刹那善心也。如此二法有染者。而实不染者非下情所测。要八住已上成 故云客也（所以说是客尘烦恼）。上烦恼者即此或在万行之上也（上品的烦恼，就是指这些，甚至存在于万行之上）。如来藏为二种烦恼所染（如来藏被两种烦恼所染），乃是如来境界非下人能知也（这是如来的境界，不是一般人能够理解的）。自下以浅说深（从下面开始用浅显的语言来说明深奥的道理）。何以故者欲明刹那若在现时烦恼之心在过去未来故（为什么这么说呢？因为要说明刹那善心如果在现在，烦恼之心则在过去或未来）。言非烦恼所染（所以说它不被烦恼所染）。刹那不善心亦不烦恼染者（刹那不善心也不被烦恼所染），一念不善在现时善心以谢故（因为一念不善心在现在，善心已经过去），亦不为烦恼所染（所以也不被烦恼所染）。 烦恼不触心者（烦恼不能触及善心），烦恼不及善心心不触烦恼者（烦恼不能触及善心），善心不及烦恼（善心也不能触及烦恼）。云何不触法而能得染心者（既然不互相触及，怎么能染污心呢）？不曾相及何由相染污也（从来没有互相接触，怎么会互相染污呢）？上明实法空性当体自灭都无相染（上面说明实法的空性，当体自灭，根本没有互相染污）。从世尊以下就假名相续揽之为一故（从世尊以下，就假名相续，把它看作一个整体），有相染百年相续应生中上之善中间生恶心中上品善不得相续故名前善心（有互相染污的情况，百年相续应该产生中上品的善，中间产生恶，心中上品善不能相续，所以叫做前善心）。今作恶心故言烦恼染心也（现在产生恶心，所以说烦恼染心）。欲明生死之中当分空性无染（想要说明生死之中，当体是空性，没有染污）。何况出世如来藏自性清净而有染也（更何况出世的如来藏，自性清净，怎么会有染污呢）？ 难可了知者非下情所恻故（难以理解，不是一般的情感所能揣测的）。言唯佛世尊实眼者（说只有佛世尊有真实的眼睛），法眼实智法智为法根本（法眼、实智、法智是法的根本）。大乘常住功由佛说故言根本（大乘常住的功德由佛宣说，所以说是根本）。感悟众生使修行善法名通达法（感悟众生，使他们修行善法，叫做通达法）。为行善众生作其荫覆故名正法依（为修行善法的众生提供庇护，所以叫做正法依）。亦悉知见如是不染之理自性清净也（也完全知晓和看到这种不染的道理，自性清净）。胜鬘夫人以下第三段（胜鬘夫人以下是第三段）。问于佛时对佛审理义同问也（向佛提问，对佛详细询问，意义相同）。 如是自性清净者前如来藏也者（这样自性清净的，就是前面的如来藏）。还举前刹那善心也（还是指前面的刹那善心）。而有染污者上二法也（而有染污的，是上面的两种法）。难可了知者二法皆难可了知也（难以理解的，是这两种法都难以理解）。有二法者（有两种法）：一是自性清净（一是自性清净），二是刹那善心（二是刹那善心）。谓自性清净心还举如来藏（所谓自性清净心，还是指如来藏）。彼心为烦恼所染（那个心被烦恼所染），还举上刹那善心也（还是指上面的刹那善心）。如此二法有染者（如此两种法有染污），而实不染者非下情所测（而实际上不染污，不是一般的情感所能揣测的）。要八住已上成（要八地菩萨以上才能成就）。
English
Therefore, it is said to be a 'guest' (referring to adventitious defilements). 'Superior defilements' refer to these, or even those above the myriad practices. The Tathagatagarbha (Tathagata-womb, the potential for Buddhahood) is defiled by two types of defilements, which is the realm of the Tathagata (another name for the Buddha) and cannot be understood by ordinary people. From below, we use shallow explanations to describe profound meanings. Why is this? It is to clarify that if a momentary good thought is present, the mind of defilement is in the past or future. Therefore, it is said that it is not defiled by defilements. A momentary unwholesome thought is also not defiled by defilements because the unwholesome thought is in the present, and the wholesome thought has passed. Therefore, it is also not defiled by defilements. 'Defilements do not touch the mind' means defilements do not reach the wholesome mind. 'The mind does not touch defilements' means the wholesome mind does not reach defilements. How can one obtain a defiled mind without touching the Dharma (the teachings of the Buddha)? If they have never contacted each other, how can they defile each other? The above explains that the emptiness of real phenomena is self-extinguishing in its essence, and there is no mutual defilement at all. From the World-Honored One (another name for the Buddha) onwards, we treat the continuity of provisional names as one, so there is mutual defilement. A hundred years of continuity should produce middle and upper-grade goodness. If evil arises in between, the superior goodness in the mind cannot continue, so it is called 'former wholesome mind'. Now, because an evil mind arises, it is said to be a 'mind defiled by defilements'. It is intended to clarify that within samsara (the cycle of birth and death), the emptiness of each moment is without defilement. How much more so is the self-nature of the Tathagatagarbha, which is pure, defiled? 'Difficult to understand' means it cannot be fathomed by ordinary emotions. 'Only the Buddha, the World-Honored One, has real eyes' means the Dharma-eye (the eye of wisdom), real wisdom, and Dharma-wisdom are the root of the Dharma. The merit of the permanence of the Mahayana (the Great Vehicle, one of the major schools of Buddhism) is spoken by the Buddha, so it is called the root. Inspiring sentient beings to cultivate wholesome Dharma is called 'penetrating the Dharma'. Providing shelter for sentient beings who practice wholesome Dharma is called 'relying on the Right Dharma'. They also fully know and see this principle of non-defilement, which is self-nature purity. The following section from Queen Srimala (a prominent female figure in Buddhist scriptures) is the third part. Asking the Buddha is the same as questioning the Buddha to examine the meaning. 'Such self-nature purity' refers to the aforementioned Tathagatagarbha. It also refers to the aforementioned momentary wholesome mind. 'And there is defilement' refers to the above two Dharmas. 'Difficult to understand' means both Dharmas are difficult to understand. There are two Dharmas: one is self-nature purity, and the other is momentary wholesome mind. 'So-called self-nature pure mind' still refers to the Tathagatagarbha. 'That mind is defiled by defilements' still refers to the aforementioned momentary wholesome mind. 'Such two Dharmas are defiled' but in reality, they are not defiled, which cannot be fathomed by ordinary emotions. It requires accomplishment from the eighth Bhumi (stage of a Bodhisattva) and above. -------------------------------------------------------------------------------- 就大法菩萨乃能信解也。
Chinese
若我弟子以下第十四章。上来明一乘境行既同。从此以下明受行之人能继承圣纵故名真子。若我弟子随信者。从初住至三住信增上者四住至七住也。依明信者依八地以上明信作五种巧便观而得究竟明自性清净而有染污也。随顺法智以下。出其五种观行之法。观察施设根意解境界者。此是第一施设者。五根同名四大所造故名施设正行。修定力故彻见三千。若尔为更修定。应以大清根彻见十方。如此则解自性清净也。云何得知。有染由烦恼障故。如是即解而有染义也。意解者如观少清后时满阎浮大地。尽皆是清。若尔更修诸行得大意解彻见十方。大意解者即如来藏也。何以能知。而有染污往昔不除障故。不解三千者障便得。若尔大意解者。何以不得亦由障也。如是能知染污观察罗汉眼者。此第二巧便。昔时常眼以修行故。今得不眼。若尔为修万善应得大不眼。谓如来藏。即解自性清净。云何能知。有染污以障故。不得断障则得也。观察业报者。无善之时则无天身。修善则有。若尔为修万善应得清净身。谓如来藏。如是则解自性清净。云何而有染污天身何以不受。正由此身障故。此身若灭天报则应受之。如是大清净身亦以障故不得。则解者染污此是第三也。观察罗汉大力菩萨自在通者。第五 现代汉语译本：只有修习大法的菩萨才能相信和理解这些道理。 ‘若我弟子’以下是第十四章的内容。前面阐述了一乘的境界和修行相同。从这里开始阐述接受和修行的人能够继承圣人的道统，所以称为真子。‘若我弟子随信者’，指的是从初住到三住，信心增长的人，以及从四住到七住的人。‘依明信者’，指的是依据八地以上的菩萨，阐明通过五种巧妙方便的观行，最终能够明白自性本自清净却被染污的道理。‘随顺法智’以下，阐述这五种观行的方法。‘观察施设根意解境界者’，这是第一种方便。五根都名为四大所造，所以名为施设正行。因为修习定力的缘故，能够彻见三千大千世界。如果这样，为了进一步修习禅定，应该以大清净根彻见十方世界。这样就能理解自性本自清净的道理。如何得知自性有染污呢？因为有烦恼障的缘故。这样就理解了自性有染污的含义。‘意解者’，比如观察少许清净，之后充满整个阎浮提大地，全部都是清净的。如果这样，进一步修习各种修行，就能得到大意解，彻见十方世界。大意解指的就是如来藏。为什么能够知道自性有染污呢？因为往昔没有去除业障的缘故。不理解三千大千世界，就是因为有业障。如果这样，大意解为什么也不能得到呢？也是因为有业障的缘故。这样就能知道染污的道理。‘观察罗汉眼者’，这是第二种方便。过去常常用眼睛看，因为修行的缘故，现在得到了不看。如果这样，为了修习万善，应该得到大不眼，指的就是如来藏。这样就能理解自性本自清净。如何能够知道自性有染污呢？因为有业障的缘故。不去除业障就不能得到清净的自性。‘观察业报者’，没有善业的时候就没有天人的身体，修习善业就有了。如果这样，为了修习万善，应该得到清净的身体，指的就是如来藏。这样就能理解自性本自清净。为什么会有染污呢？天人的身体为什么不能永远享受呢？正是因为这个身体有业障的缘故。这个身体如果灭亡，天人的果报就应该能够享受了。像这样的大清净身也是因为有业障的缘故不能得到，这就理解了染污的道理，这是第三种方便。‘观察罗汉大力菩萨自在通者’，这是第五种方便。