English
English version: If all sentient beings' bodies are the scriptures, then the scriptures are the gathering of Dharma. If all sentient beings' bodies are the gathering of Dharma, then what is the gathering of body and Dharma? May the World-Honored One, with compassion, explain it for us, so that countless beings and all beings in the lower realms may understand the ultimate Dharma gathering within themselves, cease seeking externally, and see the true and virtuous teachers. The Buddha told Hunrong Bodhisattva Mahasattva (great being): 'The bodies of all sentient beings are truly called scriptures and also called Dharma gatherings. Why is that? It is because the names are established differently based on the understanding of delusion. Thoroughly understanding the ultimate truth is called scriptures and also called Dharma treasure. Establishing names based on delusion is called sentient beings, also called birth and death, also called the gathering of suffering, also called inversion, also called external seeking. Why is that? Because sentient beings do not understand, it is called delusion and also called external seeking. Because of this reason, they do not recognize that within themselves there are countless Dharma gatherings and the twelve divisions of scriptures, and thus they seek virtuous teachers externally, and are called sentient beings. Chasing Dharma with Dharma, if they encounter a virtuous teacher, the virtuous teacher will preach the Dharma to them, teach them the true place of Dharma, and tell them: 'If you want to seek the Dharma, you should first seek it within yourself. If you seek it within yourself, you can purify the Buddha's knowledge and vision and widely open the Three Treasures (Tripitaka).' The Three Treasures refer to the Buddha Treasure, the Dharma Treasure, and the Sangha Treasure. Because of these Three Treasures, another Three Treasures can be opened. What are these other Three Treasures? If facing downwards, according to the names of the lower realms, it is called the Sutra Pitaka (collection of discourses), the Prajna Paramita Pitaka (collection of perfection of wisdom), and the Pratimoksha Pitaka (collection of monastic rules). These three great treasures encompass all the Dharmas of the Dharma realm.' Hunrong Bodhisattva Mahasattva (great being) said to the Buddha: 'World-Honored One, according to the teachings of the Tathagata, if sentient beings want to seek the Dharma, they should first seek it within themselves. If they seek it within themselves, they can purify the Buddha's knowledge and vision and widely open the two sets of Three Treasures within the bodies of all sentient beings. Although they have heard the teachings of the sages, they cannot understand them. They do not know which is the Buddha Treasure, which is the Dharma Treasure, which is the Sangha Treasure, which is the Sutra Pitaka, which is the Prajna Paramita Pitaka, and which is the Pratimoksha Pitaka. Because they do not understand these, I hope the Buddha will explain them to us.' The Buddha told Hunrong Bodhisattva (great being): --------------------------------------------------------------------------------
Chinese
诃萨曰。汝所问者。问于自求净佛知见广开一切众生身内二种三藏。汝今澄神冲处。吾今广为说之。论其一切众生身内佛藏者。以自性清净天真法佛隐在四大五阴三毒罗刹文字藏中。是故名四大五阴三毒罗刹文字名为佛藏。故知隐为法佛冲寂。显为应佛妙用。妙用殊能开物障盖。复次法藏者。真处不动圆照诸根轨真有用称之为法。法在诸根尘门外用文字之内。故知诸根尘门名教文字以为法藏。何以故。寻文证理会理舍文。隐为法藏。显名理用。隐为惑障。显为大慧。复次僧藏者。地水火风色受想行识。阴阳和合神性住持。名为僧藏。神性无染恒和九流。调畅七十万脉开通去拥隐在藏中。隐为常和。显为无诤。隐为顺性而流。显为任纵从尘。复次修多罗大藏者。是四大五阴文字章句显发实相。显为文字。隐为尘劳。显为实相。隐四大五阴。复次般若波罗蜜大藏者。缊寂内照大慧朗融。隐在智起想痴奸巧诈伪藏中。复次波罗提木叉大藏者。销融是非圆注性海。隐在着善着恶封断藏中。显为防非止善。隐为善恶简隔。显为双融善恶。隐为着善弃恶。 混融菩萨摩诃萨白佛言。世尊如来说三种三藏其义分明。不审一切众生将法逐法何者为是。唯愿大慈尊哀愍一切众而为众生说。 佛告混融菩萨摩诃萨曰。一切众生 现代汉语译本 诃萨（菩萨名）说：‘你所问的，是关于如何从自身求得清净的佛的知见，以及如何广泛开启一切众生身内的两种三藏（佛法的三种分类：经藏、律藏、论藏）。你现在要凝神静心，保持虚静，我将为你详细解说。’ ‘说到一切众生身内的佛藏，是指自性清净的天真法佛（体现真理的佛）隐藏在四大（地、水、火、风）、五阴（色、受、想、行、识）、三毒（贪、嗔、痴）、罗刹（恶鬼）文字之中。因此，称四大、五阴、三毒、罗刹文字为佛藏。所以要知道，隐藏时是法佛的冲寂状态，显现时是应佛（为适应不同众生而显现的佛）的妙用。妙用特别能够开启事物的障碍。’ ‘其次，法藏（佛法的教义）是指，在真如之处不动摇，圆满照耀诸根，遵循真理而有用，这被称为法。法存在于诸根尘门（眼、耳、鼻、舌、身、意六根接触色、声、香、味、触、法六尘的门户）之外，文字之内。所以要知道，诸根尘门、名教文字可以作为法藏。为什么呢？因为通过寻文来验证真理，理解真理后舍弃文字，隐藏时是法藏，显现时是真理的作用。隐藏时是迷惑障碍，显现时是大智慧。’ ‘再次，僧藏（僧团）是指，地、水、火、风、色、受、想、行、识，阴阳和合，神性住持，这被称为僧藏。神性没有污染，始终调和九流（各种思想流派），调畅七十万条脉络，开通去除拥堵，隐藏在藏中。隐藏时是常和，显现时是无诤。隐藏时是顺应本性而流动，显现时是任由放纵，随顺尘世。’ ‘再次，修多罗（佛经）大藏，是指四大五阴的文字章句，显发实相（事物的真实面貌）。显现时是文字，隐藏时是尘劳（世俗的烦恼）。显现时是实相，隐藏时是四大五阴。’ ‘再次，般若波罗蜜（通过智慧到达彼岸）大藏，是指蕴藏寂静，向内照耀，大智慧明朗融合，隐藏在智起想（智慧生起时的念头）、痴（愚痴）、奸巧诈伪的藏中。’ ‘再次，波罗提木叉（戒律）大藏，是指销融是非，圆满注入性海（本性的海洋）。隐藏在执着于善、执着于恶、封闭断绝的藏中。显现时是防止错误，停止恶行。隐藏时是善恶的简别隔离，显现时是善恶的双重融合。隐藏时是执着于善而抛弃恶，’ 混融菩萨摩诃萨（菩萨名）对佛说：‘世尊，您所说的三种三藏，其意义已经很分明了。只是不知道一切众生将法逐法，哪种做法才是正确的？唯愿大慈大悲的世尊，怜悯一切众生，为众生解说。’ 佛告诉混融菩萨摩诃萨说：‘一切众生……’
English
English version Hesha (Bodhisattva's name) said, 'What you ask concerns seeking pure Buddha knowledge and vision from oneself, and widely opening the two types of Tripitaka (the three divisions of Buddhist scriptures: Sutra Pitaka, Vinaya Pitaka, and Abhidhamma Pitaka) within the bodies of all sentient beings. Now, calm your mind and maintain a state of emptiness. I will now explain it to you in detail.' 'Speaking of the Buddha-garbha (Buddha-nature) within the bodies of all sentient beings, it refers to the intrinsically pure, natural Dharma-Buddha (Buddha embodying the truth) hidden within the Four Great Elements (earth, water, fire, wind), the Five Skandhas (form, feeling, perception, mental formations, consciousness), the Three Poisons (greed, hatred, delusion), and the Rakshasa (demon) writings. Therefore, the Four Great Elements, the Five Skandhas, the Three Poisons, and the Rakshasa writings are called the Buddha-garbha. Thus, know that when hidden, it is the Dharma-Buddha's state of tranquility; when manifested, it is the wonderful function of the Response-Buddha (Buddha appearing in various forms to suit different beings). This wonderful function is especially capable of opening the obstructions of things.' 'Secondly, the Dharma-garbha (teachings of the Buddha) refers to being unmoving in the realm of True Suchness, fully illuminating all the senses, and being useful in accordance with the truth, which is called Dharma. Dharma exists outside the sense-gates (the gateways where the six senses of eye, ear, nose, tongue, body, and mind contact the six sense objects of sight, sound, smell, taste, touch, and mental objects) and within the words. Therefore, know that the sense-gates and the teachings in words can be regarded as the Dharma-garbha. Why? Because by seeking the truth through the words, and abandoning the words after understanding the truth, when hidden, it is the Dharma-garbha; when manifested, it is the function of truth. When hidden, it is delusion and obstruction; when manifested, it is great wisdom.' 'Again, the Sangha-garbha (community of monks) refers to earth, water, fire, wind, form, feeling, perception, mental formations, and consciousness, the union of yin and yang, and the sustaining of divine nature, which is called the Sangha-garbha. The divine nature is without defilement, always harmonizing the nine streams (various schools of thought), regulating the seven hundred thousand meridians, opening and removing blockages, hidden within the garbha. When hidden, it is constant harmony; when manifested, it is non-contention. When hidden, it flows in accordance with nature; when manifested, it is unrestrained and follows the world.' 'Again, the Sutra (Buddhist scripture) Pitaka refers to the words and sentences of the Four Great Elements and the Five Skandhas, revealing the true nature of things. When manifested, it is words; when hidden, it is worldly afflictions. When manifested, it is true nature; when hidden, it is the Four Great Elements and the Five Skandhas.' 'Again, the Prajna Paramita (perfection of wisdom) Pitaka refers to the stillness of the skandhas, inner illumination, and the bright fusion of great wisdom, hidden within the garbha of thoughts arising from wisdom, delusion, cunning, deceit, and falsehood.' 'Again, the Pratimoksha (precepts) Pitaka refers to dissolving right and wrong, and fully pouring into the ocean of nature. It is hidden in the garbha of attachment to good, attachment to evil, and closed off severance. When manifested, it is preventing wrong and stopping evil. When hidden, it is the separation and isolation of good and evil; when manifested, it is the dual fusion of good and evil. When hidden, it is attachment to good and abandonment of evil,' Hunrong Bodhisattva Mahasattva (Bodhisattva's name) said to the Buddha, 'World Honored One, the meaning of the three Tripitakas you have spoken of is already very clear. I just don't know which practice is correct when all sentient beings follow the Dharma after Dharma. May the greatly compassionate World Honored One, have compassion on all sentient beings and explain it to them.' The Buddha told Hunrong Bodhisattva Mahasattva, 'All sentient beings...' --------------------------------------------------------------------------------
Chinese
身是法聚。何以故。一切众生身内有净满法佛。净满不动圆现诸根。诸根圆现照而不染。名之为法。是故众生不见法性以为烦恼。众生既照性烦恼以为性。若人断烦恼是即名为杀佛。烦恼若可断必无有是处。是断烦恼修道者即是杀佛亦是苦聚。以此证知烦恼即金刚。金刚之体何须断坏。是为众生与法一如无二。烦恼与性天真不殊。故知众生与法一如无二故。言以法将法而求于法。亦名法求法法。亦名法还逐法。不觉时以法逐法。既觉之时法体即法法无动转。故知法常住无所求故。法常寂然相自融故。说是法时。无量大众异口同音以偈叹曰。 众生未解自身相 苦行勤劬求知识 今象大师开法眼 身心动转皆法力 迷心波浪求佛法 封恶着善一倍错 希求解脱望离苦 今始觉知转被缚 迷心波浪求知识 闻说此法一倍翻 昔来修者谓解脱 谁知正是学仇怨 昔来所行谓为真 谁知今时一倍违 烦恼颠倒性海一 怯身法聚觉即归 昔来所闻种种法 弃恶从善向佛果 谁知贪佛为毒继 苦克不当大殃祸 佛告混融菩萨摩诃萨无量大众。汝等眷属以法听法。吾今为大众而说偈曰。 众生身相皆法聚 究其性相是佛块 烦恼体实不生灭 真性金刚不沮坏 从头至 现代汉语译本：身是法的聚集。为什么这么说呢？因为一切众生的身体内都有清净圆满的法佛（Dharma Buddha）。清净圆满、不动摇地显现诸根（senses）。诸根圆满显现，照见而不被染污，这称之为法。因此，众生因为不见法性（Dharma-nature）而产生烦恼。众生既然照见自性，就将烦恼当作自性。如果有人断除烦恼，那就是杀佛。如果烦恼可以断除，那绝对没有这样的道理。那些断除烦恼、修道的人，就是杀佛，也是苦的聚集。由此可以证明，烦恼就是金刚（vajra）。金刚的本体，何须断坏呢？这是因为众生与法是一如的，没有差别。烦恼与自性，本来就是天真无异的。所以说众生与法是一如的，没有差别。所以说用‘法’来引导‘法’，从而寻求‘法’，也叫做以法求法。也叫做法还追逐法。不觉悟的时候，用‘法’追逐‘法’。一旦觉悟的时候，法的本体就是法，法没有动转。所以说‘法’是常住的，没有什么可以寻求的。‘法’是常寂然的，自性自然融合。在佛陀宣说此法的时候，无数大众异口同声地用偈颂赞叹道： ‘众生未曾了解自身之相，苦行勤劳地寻求知识。如今象大师（Great Elephant Master）开启法眼，身心动转都是法的力量。迷惑于心识的波浪中寻求佛法，封闭恶念执着善念，错上加错。希望求解脱，渴望脱离痛苦，如今才开始觉知反而被束缚。迷惑于心识的波浪中寻求知识，听闻此法更加迷惑颠倒。过去修行的人认为那是解脱，谁知这正是学习仇怨。过去所做所为认为是真实的，谁知如今却完全背离。烦恼颠倒与自性之海是一体的，胆怯自身是法的聚集，觉悟就回归本源。过去所听闻的种种法，弃恶从善，趋向佛果。谁知贪恋佛果是接续毒药，刻苦修行反而招致大灾祸。’ 佛陀告诉混融菩萨摩诃萨（Samantabhadra Bodhisattva Mahasattva）和无量大众：你们这些眷属用‘法’来听‘法’。我现在为大众说偈颂： ‘众生的身相都是法的聚集，探究其自性就是佛的本体。烦恼的本体实际上是不生不灭的，真性金刚不会被摧毁。从头到尾都是如此。’