歸依三寶品第一
Chapter 1: Taking Refuge in the Three Treasures
如是我聞：
Thus have I heard:
一時薄伽梵在王舍大城迦蘭多迦竹林精舍，時與眾多菩薩摩訶薩——住不退轉位階十地，十波羅蜜多悉已圓滿；復有眾多諸大苾芻——皆阿羅漢，諸漏已盡無復煩惱，逮得己利，心善解脫、慧善解脫；復有阿僧企耶諸有情等——皆發阿耨多羅三藐三菩提心。
At one time, the Blessed One was dwelling in the Great City of Rajagriha, at the Kalandaka Bamboo Grove Monastery, together with a great assembly of Bodhisattvas Mahāsattvas—abiding in the irreversible stage, having reached the tenth ground, and perfectly accomplished in the ten pāramitās. There were also many great bhikṣus—all arhats, with all defilements exhausted, no longer subject to afflictions, having attained their own benefit, their minds and wisdom fully liberated. Furthermore, there were countless sentient beings—all having aroused the aspiration for Anuttarā Samyaksaṃbodhi.
爾時，慈氏菩薩摩訶薩於此會中而作是念：「此會眾中諸有情類，貧窮孤露無所依怙，流轉生死沈溺愛河；欲達彼岸為聞法故，願見世尊求一切智，無有力能。」
At that time, the great being Maitreya Bodhisattva thought within this assembly: "Among the beings gathered here, many are poor, orphaned, and without refuge, drifting through the cycle of birth and death, submerged in the river of craving. They wish to reach the other shore, to hear the Dharma, and to see the World-Honored One in search of all-knowing wisdom, but they lack the strength and ability to do so."
爾時，慈氏菩薩為欲諮問甚深義趣：一切有情云何發菩提心求佛決定，三無數劫無有疲倦？今佛世尊意趣難解廣大甚深，文句巧妙具足圓滿，記別有情因果差別，希求速疾無上菩提。於是彌勒菩薩摩訶薩發如是心，即從座起，整理衣服，善調六根，身口意業皆悉寂靜——然其六根百福所生，妙相莊嚴八十種好，三無數劫之所圓滿，摩訶般若波羅蜜多等百千萬日光明相莊嚴其身，一切有情瞻仰無厭，近無等等佛果菩提——以如是身往詣佛所，五體投地禮佛雙足，又以無量功德莊嚴之手，如新生蓮華，合掌恭敬而白佛言：「如來世尊於一念中，能知一切有情過去未來現在之心。或有有情因諮問時獲清淨心，或有有情受記之時獲須陀洹果乃至阿羅漢果、辟支佛果，或得阿耨多羅三藐三菩提記。為此義故仰諮如來，惟願世尊分別解說。世尊今為三世有情所依之主，或有有情行大乘行其心柔和。唯願世尊慈悲愍念，獲甘露法不獨受用而同其味。云何令諸有情趣大涅槃安隱正路？此等有情當作何事，於一切智得不退轉？云何圓滿檀波羅蜜乃至般若波羅蜜多？又此般若波羅蜜多與前五種波羅蜜多而為其母，云何修習而能圓滿？又此大願云何顯發？又諸有情云何修習涅槃彼岸？唯願世尊分別解說，為欲利益安樂一切有情令得歡喜。」
At that time, the Bodhisattva Maitreya, wishing to inquire into the profound meaning of the Dharma, thought: "How do all beings generate the mind of enlightenment and seek Buddhahood with unwavering resolve, enduring through countless eons without weariness? The World-Honored One's intent is difficult to fathom, vast and deep, with words that are skillful, complete, and perfect, revealing the distinctions of cause and effect for all beings, and the swift attainment of supreme enlightenment."
With this thought, the great Bodhisattva Maitreya rose from his seat, arranged his robes, and perfectly harmonized his six senses—his body, speech, and mind all becoming utterly still. His six senses, born from a hundred blessings, were adorned with magnificent marks and eighty excellent characteristics, perfected over countless eons. His body shone with the radiant light of a hundred thousand suns, the light of prajñā-pāramitā and countless other virtues, so that all beings who gazed upon him could never tire of the sight. Drawing near to the unsurpassed, equal-to-equal fruit of Buddhahood, he approached the Buddha's presence with such a body, prostrated himself fully, touching his head to the Buddha's feet. Then, with hands adorned by immeasurable merit, like newly opened lotus flowers, he pressed his palms together in reverence and addressed the Buddha:
"World-Honored One, in a single moment of thought, you perceive the minds of all beings—past, future, and present. Some beings, when they ask questions, attain a pure mind; others, when they receive predictions, attain the fruit of stream-entry, and up to the fruit of arhatship, the fruit of the pratyekabuddha, or the prediction of anuttarā-samyak-saṃbodhi. For this reason, I humbly inquire of the Thus-Gone One, wishing that the World-Honored One would explain these matters in detail. The World-Honored One is now the refuge and lord of all beings in the three times. Some beings who practice the great vehicle have gentle and harmonious minds. I pray that the World-Honored One, with compassion and loving care, would grant the nectar of the Dharma, not keeping it for yourself alone but sharing its flavor with all. How can all beings be led to the peaceful and secure path of great nirvāṇa? What should these beings do to attain irreversibility in all-knowledge? How can they perfect the pāramitā of giving, and up to the pāramitā of wisdom? Moreover, this pāramitā of wisdom is the mother of the preceding five pāramitās—how should one cultivate it to bring it to perfection? And how should these great vows be revealed and developed? How should all beings cultivate the practice of the far shore of nirvāṇa? I pray that the World-Honored One, for the benefit and happiness of all beings, would explain these matters in detail, bringing joy to all."
爾時薄伽梵讚慈氏菩薩摩訶薩言：「善哉，善哉！善男子！汝今乃能利益安樂一切有情問是深義，勸諸有情修善業故；常為有情勤修習故；汝今一心廣為有情頓絕羈鎖勤求法故；汝今以此大慈悲心，於三阿僧企耶圓滿六種波羅蜜多大海法故；汝今已近菩提道場涅槃岸故。猶如明星沒已旭日便照，汝今亦爾，當作佛日。汝今諦聽，善思念之。我今為汝具足分別甚深之義。如有智人能善思惟，觀察生死險道之中，莫能過於無所依怙。譬如大海舟船而無商主，其中有情多所漂溺，涌浪洄澓破壞沈沒，種種諸難常有憂患，求於吉祥無上船師以為依怙。又諸有情於生死中常多恐懼，所以求於力勢之人而為恃怙，不被怨賊之所侵害。縱彼怨賊有大狂力，為此之人依附王者，而彼怨賊必無更能作損害者；又彼怨賊既見力勢，永捨怨心順從正化。一切有情亦復如是，各作是念：『誰能與我作歸依處，除其衰患令得安樂？於此三界五道之中，天、龍、藥叉、阿蘇羅、迦嚕囉、健達婆、緊捺羅、摩怙洛迦、人非人等諸眾之中而求覓之，無有能為作歸依者。所以者何？彼諸天等，自未能免生死羈鎖，煩惱繫縛流轉三界，無量無邊眾苦吞噉諸怖畏事，以貪欲網之所纏縛，況能為我作歸依處。又諸天等常被甲冑鬪戰之具，心懷怖畏彼阿蘇羅，而況於人及餘諸趣。以是觀察三界六道，無有堪能拔濟我者，以是應當歸依佛法僧。除佛法僧，更無有能救護我者。一切有情若欲求於阿耨多羅三藐三菩提涅槃樂者，應當歸依佛法僧寶。』以是因緣令諸有情歸佛法僧。」
Then the Blessed One praised the Bodhisattva-Mahāsattva Maitreya, saying: "Excellent, excellent! Good man! You are now able to bring benefit and happiness to all beings by asking this profound question, encouraging beings to cultivate wholesome deeds; constantly striving in practice for the sake of beings; with single-minded dedication, seeking the Dharma to sever the bonds that bind beings; and through this great compassionate heart, perfecting the vast ocean of the six pāramitās over three incalculable eons. You have now drawn near to the seat of enlightenment and the shore of Nirvana. Just as the morning star fades and the rising sun shines forth, so too shall you become the sun of Buddhahood.
Now listen carefully and reflect deeply. I will fully explain this profound meaning to you. Consider how a wise person, thoughtfully observing the perilous path of cyclic existence, finds nothing more dangerous than being without refuge. Suppose there were a great ship at sea with no captain—those aboard would be swept away, battered by waves and whirlpools, sunk and destroyed, facing countless dangers and constant distress. They would seek a supreme helmsman of good fortune as their refuge.
Likewise, beings in cyclic existence live in constant fear, seeking powerful protectors to shield them from harm by enemies and thieves. Even if those enemies possess great狂暴 power, if a person relies upon a king, those enemies can no longer harm them. Seeing the king's authority, the enemies abandon their hostility and submit to righteous rule.
All beings are the same. Each thinks: 'Who can give me refuge, remove my misfortunes, and bring me peace and happiness?' Searching among the gods, dragons, yakṣas, asuras, garuḍas, gandharvas, kinnaras, mahoragas, humans, and non-humans throughout the three realms and five destinies, none can serve as refuge. Why? Even those gods cannot free themselves from the bonds of birth and death, from the fetters of affliction. They wander through the three realms, devoured by immeasurable suffering and terrors, entangled in the net of craving—how could they be a refuge for me? Moreover, the gods are perpetually armored for battle, fearing the asuras—how much less can humans or beings in other realms help?
Thus observing the three realms and six destinies, nothing can rescue me. Therefore, I should take refuge in the Buddha, the Dharma, and the Saṅgha. Apart from the Buddha, Dharma, and Saṅgha, nothing else can protect me. All beings who seek the bliss of Anuttarā Samyaksaṃbodhi and Nirvana should take refuge in the Three Jewels of Buddha, Dharma, and Saṅgha.' It is for this reason that beings are led to take refuge in the Buddha, Dharma, and Saṅgha."
爾時慈氏菩薩摩訶薩白佛言：「世尊！云何名為佛法僧寶？云何歸依？」
At that time, the great Bodhisattva Maitreya said to the Buddha, "World-Honored One! What are the Three Jewels of the Buddha, the Dharma, and the Sangha? What does it mean to take refuge?"
佛告慈氏言：「佛寶者則有二種：一者佛身，二者佛德。言佛身者，所謂如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，已於過去無量無邊阿僧祇劫，不惜身命勤修六度萬行圓滿，菩提樹下坐金剛座，降伏魔軍斷諸結賊，獲一切智成等正覺，具足如是諸妙功德，號之為佛。言佛德者，即佛身中具足十力、四無所畏、十八不共法、大慈大悲大喜大捨、三解脫門、三示導、六神通、隨心三摩地、四智、二智，離於知境，斷煩惱障及所知障，離諸習氣，無功用道起如如化，若遠若近遊止自在無有障礙，於一芥子能納無量諸妙高山。如是功德無量無邊，諸佛如來悉皆具足。又從一劫至無量劫，壽命自在無能損減。於神境通往來變現，無有障礙隨意自在。諸佛世尊之所經行城邑聚落，先放微妙金色光明照曜其處，其中眾生遇斯光者，身病心病皆得除愈。心火滅已身得清涼。僂者能申、跛者能行、盲者得視、聾者能聽、瘂者能言。其心亂者便復本心，鬼魅癲狂魍魎所持悉皆除愈。裸者得衣，憍慢心者而得謙下，憂惱者心安隱，失道者得正路，飢渴者得飲食，囚繫者得解脫，恐怖者得無畏。丘陵坑坎山㵎堆阜，皆悉平正猶如抵掌，門第卑小自然高大，衢路隘狹並皆寬廣，市肆廛里自然開豁，穢惡不淨應時香潔，荊棘毒刺瓦礫沙石悉皆不現。日光晃曜而無炎毒，香風和暢無諸塵坌，白鶴、孔雀、鸚鵡、舍利、迦陵頻伽、拘枳羅、拘那羅、命命等鳥，其聲美妙出和雅音。象、馬、牛、羊、水牛、犛牛、犎牛、竹牛，各出本音其聲微妙。箜、篌、簫、笛、琴、瑟、鼓、吹，如是樂器不鼓自鳴。及餘種種巧妙希奇，諸神通事悉皆變現。如是種種諸希有事，日日各異轉加殊勝，皆是如來威神之力。若有眾生疑佛世尊及佛功德有一異者，當作是說：『佛與功德不一不異。』譬如燃燈，膏炷與明不一不異，離於膏炷無別燈明。若言燈明離膏炷者，明所及處悉應焚爇。佛身功德亦復如是。此微妙身是佛功德無漏法身，自他受用平等所依。然此佛身亦非是體，離是體外無別法身。若是體者，同於外物有四大相。故知非相亦非無相。若非相者同大虛空，同太虛者性即是常無方便過。自性清淨無染無著，甚深無量無有變易，難解難知微妙寂靜，具無邊際真常功德絕諸戲論。唯佛證知非餘所及，亦非譬喻之所校量。慈氏！當知如此身者，即是過去未來現在殑伽沙等諸佛世尊法身之相。佛報身者，謂諸如來三無數劫修集無量福慧資糧所起無邊真實功德，常住不變諸根相好，智慧光明周遍法界，皆從出世無漏善根之所生故，不可思議超過世智，純熟有情為現茲相，演無盡法廣利無邊。慈氏！當知此即如來報身圓滿。言化身者，為彼有情隨所應化，故現無量阿僧企耶諸化佛身。其所化身，或於地獄以現其身，度彼有情令離眾苦，導以正法令發勝心，便生人天受勝快樂，於佛法中深生信樂，得佛法分獲聖道果。或生鬼趣化彼有情，令離飢渴種種逼迫，化以正法使發勝心，便生人天受諸快樂，深入佛法得聖道果。或化傍生在於彼趣，或作迦嚕囉身，或作龍身，或作師子、象、馬、熊、羆、虎、豹、犲狼、野干、狐、兔、蚖蛇、蝮蝎、魚、鼈、黿、鼉、白鶴、孔雀、鳳凰、鴛鴦、鸚鵡、舍利種種之身，令諸有情離相殘害慈心相向，能離種種諸怖畏事，示以正法令深信樂歸佛法僧，得生人天獲諸快樂，得佛法分證聖道果。或化有情於餘國土，或日月光所不能照如是種種無佛法處建立正法，令諸有情歸佛法僧，剃除鬚髮受佛禁戒，而作苾芻及苾芻尼，或作鄔波索迦、鄔波斯迦，建立僧坊護持正法，安立無量無數有情，置於人天涅槃彼岸而得果證。或生天趣化彼有情，令離五欲心無染著，導以正法發菩提心，歸佛法僧深入正法，置於涅槃解脫果證。或生人趣，現處王宮生釋種家，以巧方便化諸有情，斷除三界煩惱憂患生老病死，故現受生、踰城出家、菩提樹下取吉祥草、坐於道場處金剛座、降伏魔軍成等正覺、為化有情轉正法輪，放大光明周遍一切照曜世間，自利利他悉皆圓滿，或現寂靜入大涅槃，是即名為佛化身也。如是種種善巧方便無量無邊，皆是如來自在神力。此即三身，體無異相。」
The Buddha said to Maitreya, "The jewel of the Buddha has two aspects: the first is the Buddha's body, and the second is the Buddha's qualities. When we speak of the Buddha's body, this refers to the Thus-Come One, the Worthy One, the Perfectly Enlightened One, the One Possessed of Clear Knowledge and Conduct, the Well-Departed One, the Knower of the World, the Supreme Being, the Tamer of People, the Teacher of Gods and Humans, the Buddha, the World-Honored One. In the past, throughout countless and boundless eons, without cherishing body or life, they diligently cultivated the Six Perfections and myriad practices to perfection. Seated on the diamond throne beneath the Bodhi tree, they subdued the armies of Mara and severed the bonds of all afflictions, attaining all-encompassing wisdom and realizing perfect enlightenment. Endowed with these and all such wonderful qualities, they are called Buddhas.
"Regarding the Buddha's qualities—within the Buddha's body are fully present the Ten Powers, the Four Fearlessnesses, the Eighteen Unique Qualities, great loving-kindness, great compassion, great joy, and great equanimity, the Three Gates of Liberation, the Three Displays of Teaching, the Six Supernatural Powers, access to samadhi at will, the Four Wisdoms, and the Two Wisdoms. These transcend the objects of ordinary knowing, having eradicated both the affliction obstacle and the knowledge obstacle, free from all habitual tendencies. With effortless action, they manifest the suchness of reality, moving freely whether near or far without any hindrance. Within a single mustard seed, they can contain countless great Mount Sumerus. Such qualities are immeasurable and boundless—all Buddhas and Thus-Come Ones are fully endowed with them.
"Moreover, from one eon to countless eons, their lifespan is completely at their command, and nothing can diminish it. With their supernormal powers of travel, they come and go and transform appearances without obstruction, entirely at ease. Wherever the Buddhas, the World-Honored Ones, pass through cities, towns, or villages, they first emit a subtle golden light that illuminates the place. All beings who encounter this light—whether suffering from physical illness or mental affliction—are completely healed. Once the fire of mental distress is extinguished, the body becomes cool and at ease. The bent become straight, the lame can walk, the blind regain sight, the deaf can hear, and the mute can speak. Those whose minds are disturbed return to their right mind. Those possessed by ghosts, demons, madness, or phantoms are all cured. The naked receive clothing, the arrogant become humble, the anxious find peace of mind, those who have lost their way discover the right path, the hungry and thirsty obtain food and drink, prisoners gain release, and the terrified find fearlessness.
'Hills, pits, ravines, and mounds are all leveled until smooth as one's palm. Lowly gates and humble doors naturally become tall and grand. Narrow roads and cramped lanes all widen. Markets and shops naturally open up and expand. Filth and impurity become fragrant and clean in due time. Brambles, poisonous thorns, gravel, and sand all disappear. The sunlight shines bright but without scorching heat. Fragrant breezes blow gently without any dust. White cranes, peacocks, parrots, mynah birds, kalavinka birds, kokila birds, kunala birds, and jivamjiva birds sing with beautiful, harmonious voices. Elephants, horses, cattle, sheep, buffalo, yaks, humped cattle, and bamboo-oxen each produce their own sounds, subtle and wonderful. Harps, reed pipes, flutes, zithers, lutes, drums, and horns—such instruments sound by themselves without being played. And various other exquisite, marvelous, and miraculous displays all appear. These many wonders grow ever more splendid each day—all arising from the awe-inspiring power of the Thus-Come One.
'If any being wonders whether the World-Honored Buddha and the Buddha's qualities are one or different, they should understand it this way: The Buddha and his qualities are neither one nor different. Consider a burning lamp: the oil, the wick, and the flame are neither one nor different. Apart from the oil and wick, there is no separate flame. Yet if one said the flame were separate from the oil and wick, then wherever the light reached should also be burned. The Buddha's body and qualities are likewise. This subtle body is the Buddha's qualities—the undefiled Dharma body, the shared foundation of self-benefit and other-benefit. Yet this Buddha body is not itself a substance; apart from this substance, there is no separate Dharma body. If it were a substance, it would be like external things with the four great elements. Therefore know that it is neither form nor without form. If it were without form, it would be like empty space—and being like empty space, its nature would be permanent, which would be the error of lacking skillful means. Its self-nature is pure, unstained, and unattached. It is profound, immeasurable, and unchanging. It is difficult to comprehend, difficult to know, subtle, and utterly still. It possesses boundless, true, eternal qualities beyond all conceptual elaboration. This is known only by Buddhas, inaccessible to all others, and cannot be measured by any simile.
'Maitreya, you should know that this body is the Dharma body of the Thus-Come Ones, equal in number to the grains of sand in the Ganges, past, present, and future.
'As for the Buddha's Reward Body: this is the boundless, true qualities that arise from the Thus-Come Ones' accumulation of immeasurable merit and wisdom over countless eons (three countless asamkhyeya kalpas). It is permanent and unchanging, complete with all faculties and excellent marks, its radiant wisdom pervading the entire realm of reality. All of this arises from roots of goodness that transcend the world, surpassing ordinary understanding and beyond worldly intellect. For the sake of mature beings, this form is manifested, teaching the inexhaustible Dharma and broadly benefiting all without limit. Maitreya, know that this is the perfection of the Thus-Come One's Reward Body.
'As for the Transformation Body: for the sake of beings, according to what is appropriate for their transformation, countless and unbounded transformation bodies of Buddhas appear. These transformation bodies may appear in the hells to liberate those beings, guiding them away from all suffering, instructing them in the true Dharma and inspiring them to develop supreme resolve, so they are born among humans or gods and enjoy excellent happiness. They deeply develop faith and joy in the Buddha's Dharma, attain a share in the Dharma, and realize the fruits of the noble path.
'Or they may be born among hungry ghosts to transform those beings, helping them escape from hunger, thirst, and all kinds of oppression. Teaching them the true Dharma, they inspire supreme resolve, so they are born among humans or gods, enjoy all kinds of happiness, deeply enter the Buddha's Dharma, and attain the fruits of liberation.
'Or they may transform within the animal realm: appearing as garudas, dragons, lions, elephants, horses, bears, brown bears, tigers, leopards, jackals, foxes, wild hares, snakes, vipers, scorpions, fish, turtles, soft-shelled turtles, alligators, white cranes, peacocks, phoenixes, mandarin ducks, parrots, mynah birds—any of these many forms—so that beings may turn away from harming one another, treat each other with loving-kindness, and be freed from all kinds of fears. They teach the true Dharma, causing them to deeply believe, take joy in, and take refuge in the Buddha, the Dharma, and the Sangha. They are born among humans or gods, attain all kinds of happiness, gain a share in the Dharma, and realize the fruits of the noble path.
'Or they transform beings in other lands—in places where even the light of sun and moon do not shine, where in such various ways the true Dharma has not been established. There they establish the true Dharma, causing beings to take refuge in the Buddha, the Dharma, and the Sangha, to shave off their hair and beards, and to receive the Buddha's precepts, becoming monks and nuns, or becoming laymen and laywomen. They establish monasteries, uphold the true Dharma, and settle countless beings firmly on the path to the far shore of nirvana, where they attain their fruits.
'Or they may be born among the gods to transform those beings, helping them to abandon the five desires without attachment in their minds. Guiding them with the true Dharma, they inspire the resolve for enlightenment, lead them to take refuge in the Buddha, the Dharma, and the Sangha, to deeply enter the true Dharma, and to be established in the liberation and fruits of nirvana.
'Or they may be born among humans, appearing in royal palaces and born into the Shakya clan. Through skillful means, they transform beings, severing the afflictions, sorrows, and troubles of the three realms—birth, aging, sickness, and death. Therefore they manifest birth, the great renunciation of leaving the palace, the taking of auspicious grass beneath the Bodhi tree, sitting at the site of enlightenment on the diamond throne, subduing the armies of Mara, attaining perfect enlightenment, turning the wheel of the true Dharma for the transformation of beings, emanating great light that shines throughout the entire world, perfecting both self-benefit and other-benefit. They may also appear to become still and enter great nirvana. This is what is called the Buddha's Transformation Body. Such various skillful means, immeasurable and boundless, all arise from the Thus-Come One's sovereign supernormal powers.
These are the Three Bodies—fundamentally one, without separate characteristics."
爾時薄伽梵告慈氏菩薩摩訶薩言：「善男子！於意云何？若有善男子、善女人歸依佛者，當歸依諸佛清淨法身。若欲求於佛法身者，當作如是發大誓願：『願我及彼一切有情，當得如是功德法身。』云何乃令發如是願？為佛應身剎那遷變，化身佛者疾入涅槃，功德法身湛然常住，以是歸依清淨法身。歸法身者，即是歸依過去未來現在諸佛。若我捨於眾生取涅槃者，即同受於地獄諸苦。若與有情同解脫者，雖處地獄無異涅槃。以是因緣令諸眾生，歸佛法身證涅槃樂，究竟如如體無增減。如是法身是真安樂，是故但令歸佛法身。
At that time, the Blessed One said to the Bodhisattva-Mahāsattva Maitreya: "Good man, what do you think? If there are good men and good women who take refuge in the Buddha, they should take refuge in the pure Dharma body of all Buddhas. If they wish to seek the Dharma body of the Buddha, they should make this great vow: 'May I and all living beings attain such a meritorious Dharma body.' Why should they make such a vow? Because the Buddha's response body changes in an instant, and the transformation body enters Nirvana quickly, while the meritorious Dharma body remains steadfast and eternal. Therefore, one takes refuge in the pure Dharma body. Taking refuge in the Dharma body is the same as taking refuge in all Buddhas of the past, future, and present. If I abandon sentient beings and enter Nirvana alone, it would be like suffering the torments of hell. If I attain Liberation together with all living beings, then even in hell, it would be no different from Nirvana. For this reason, all sentient beings should take refuge in the Buddha's Dharma body and experience the joy of Nirvana, ultimately realizing the Suchness that neither increases nor decreases. This Dharma body is true peace and happiness; therefore, one should only take refuge in the Buddha's Dharma body."
「復次，慈氏！云何名為清淨法寶？言法寶者亦有三種。云何為三？第一法寶所謂涅槃甘露解脫，常樂我淨而為體性，能盡一切生老病死憂悲苦惱。云何生苦？謂依父母牉合之時，不淨種子處母胎中，業力風持時經九月，住居黑闇無有光明，生熟藏間污穢不淨，八萬戶蟲之所和雜，出息入息隨母而行，口不能言、眼不得視，飢渴寒熱種種諸苦逼切身心。如是諸苦無量無邊，令諸眾生不得自在，故名生苦。雖受此苦而有一德，一切怨家所不能見，亦不能說是非過惡。無比涅槃安樂法中無如是苦。云何老苦？所謂眾生從少至老時節代謝，所有充實悉皆損減——筋力衰朽行止戰掉，髮白面皺，眼耳昏暗，牙齒踈缺，顏貌醜陋，身相傴僂人所惡賤，所有言教隨說廢忘——而以此身為其重擔。譬如然燈，膏油既盡不久將滅。老亦如是，壯膏既盡不久將死。又如蘇莫遮帽覆人面首，令諸有情見即戲弄。老蘇莫遮亦復如是，從一城邑至一城邑，一切眾生被衰老帽見皆戲弄。以是因緣老為大苦，除非死至無藥能治。雖受老苦而不厭之，祈禱神祇恒願長壽。無比涅槃安樂法中，無此老苦。云何病苦？所謂地水火風互相違害，種種諸苦來集其身，一切眾生無問老少皆共有之。安樂適身勝妙五欲，金銀珍寶、家族眷屬，悉皆捨離。所有教詔，男女親戚皆不承順，一切怨家詐來親附。如此病苦皆不願求，以是當知病為大苦。安樂涅槃無比法中，清淨寂然無斯病苦。
Moreover, Maitreya, what is meant by the pure Dharma treasure? The Dharma treasure also has three kinds. What are these three? The first Dharma treasure is Nirvana, the nectar of liberation, whose essential nature is permanence, bliss, self, and purity, and which can put an end to all birth, aging, sickness, death, worry, sorrow, and affliction.
What is the suffering of birth? It refers to when beings, based on the union of father and mother, with impure seeds placed in the mother's womb, are carried by the force of karma and wind for nine months, dwelling in darkness without light, amidst the unclean and filthy organs of digestion, mixed with eighty thousand types of worms. Their breathing follows the mother; they cannot speak, their eyes cannot see, and hunger, thirst, cold, heat, and various other sufferings afflict their body and mind. Such sufferings are immeasurable and boundless, causing all beings to lack freedom—this is called the suffering of birth. Although one endures this suffering, there is one virtue: no enemy can see them, nor can they speak of their faults or wrongdoings. In the incomparable Nirvana of bliss and Dharma, there is no such suffering.
What is the suffering of aging? It refers to beings passing from youth to old age as time changes, where all their fullness deteriorates—their sinews and strength weaken, their movements tremble, their hair turns white, their faces wrinkle, their eyes and ears grow dim, their teeth become sparse and missing, their appearance turns ugly, their bodies bend and stoop, and they are despised and rejected by others. All their words and teachings are forgotten as soon as they are spoken—and this body becomes their heavy burden. For example, like a burning lamp, once the oil is exhausted, it will soon be extinguished. Aging is the same: once the vigor of youth is spent, death will soon follow. Again, it is like a ritual mask covering a person's face and head, causing all beings who see it to mock and play with it. Aging is the same kind of mask: from one city to another, all beings draped in the mask of aging are seen and ridiculed. For this reason, aging is a great suffering; there is no cure until death arrives. Although one endures the suffering of aging without tiring of it, still one prays to gods and spirits, constantly wishing for long life. In the incomparable Nirvana of bliss and Dharma, there is no such suffering of aging.
What is the suffering of sickness? It refers to the four elements—earth, water, fire, and wind—harming one another, and all kinds of suffering gathering upon one's body. All beings, whether young or old, share in this. The pleasant comfort of the body, the supreme five desires, gold, silver, treasures, family, and relatives—all are abandoned. All their commands, their sons, daughters, and kin—none will obey, and all their enemies come feigning closeness. Such suffering of sickness is unwanted by all, so one should know that sickness is a great suffering. In the incomparable Nirvana of bliss and Dharma, it is pure, tranquil, and free of such suffering of sickness.
「復次，慈氏！云何死苦？所謂眾生氣絕識滅無所覺知，一切苦中莫過死苦。生老病苦，五趣之中有無不定，此死苦者皆共有之。譬如貧苦能却榮華，如怨憎苦能却親愛，死苦若至，不揀老少愚智貴賤，一切盡却。捨此身已入幽闇處，衣服臥具一切財寶莫能用之。裸露而行復無伴侶，貨財不免披訴無地。咄哉無常能作斯害，甚大鄙惡不揀怨親，三界眾生無能免離，皆被死伐何能救之。設轉輪王那羅延力皆被擒獲，當知死苦無量無邊。以是觀之死為大苦。解脫涅槃無比法中，寂靜安樂無茲死苦。譬如有人瀑河漂溺，登陟高山得免怖畏。眾生亦爾，常為一切生死瀑河之所漂溺，登涅槃山離生死畏。亦如天雨能除毒熱塵穢等障，人民安樂身意清涼，百卉滋茂成就果實。如來法雨亦復如是，能除一切煩惱毒熱，眾生安樂解脫清涼，滋長一切白淨善種，成就果實令得涅槃。以是因緣，諸佛世尊捨無常身證涅槃樂。」
"Moreover, Maitreya, what is the suffering of death? It is when living beings breathe their last, their consciousness ceases, and they are no longer aware of anything. Among all sufferings, none surpasses the suffering of death. The sufferings of birth, aging, and illness may or may not be present across the five realms of existence, but this suffering of death is shared by all. Just as poverty can strip away prosperity, or resentment can drive away loved ones, when the suffering of death arrives, it spares no one—young or old, wise or foolish, noble or humble—and takes everything away. Having abandoned this body, one enters a dark and desolate place, where clothing, bedding, and all one's wealth are of no use. One wanders naked, without companions; possessions cannot prevent this, and there is no one to appeal to. Alas! Impermanence wreaks such havoc—cruel and ignoble, showing no regard for enemy or kin. No being in the three realms can escape it; all are struck down by death, and who can save them? Even a wheel-turning king with the strength of Narayana is seized in the end. Know that the suffering of death is immeasurable and boundless. Seen in this light, death is the greatest suffering. In the incomparable state of liberation and Nirvana, there is tranquil peace, free from this suffering of death. Imagine someone drowning in a swift river who climbs a high mountain and is freed from terror. Likewise, beings, constantly swept away by the torrents of birth and death, ascend the mountain of Nirvana and leave behind the fear of samsara. It is also like rain that clears away heat, poison, dust, and defilements, bringing people peace and physical ease, nourishing all plants so they bear fruit. The rain of the Thus-Come One's Dharma does the same: it clears away all afflictions and the fever of defilement, brings beings peace and the coolness of liberation, nurtures all seeds of purity and goodness, and brings forth the fruit of Nirvana. For this reason, all Buddhas and World-Honored Ones relinquish the impermanent body and realize the bliss of Nirvana."
爾時，世尊欲重宣此義而說偈言：
At that time, the World-Honored One, wishing to restate this teaching, spoke these verses:
「如來妙體即法身， 清淨解脫同真諦，
如日與光不相離。 如來功德即涅槃，
真我與佛無差別， 一切有情所歸趣。
生死涅槃等無二， 其性不壞無造作，
垢淨如如性不異， 唯佛世尊獨能了，
眾生悉有如來藏， 三寶於是現世間，
一切有情入佛智， 以性清淨無別故。
佛與眾生性不異， 凡夫見異聖無差，
一切眾生本清淨， 三世如來同演說。
其性垢淨本無二， 眾生與佛無差別，
空遍十方無分別， 心性平等亦復然。
譬如一切眾生界， 遍在虛空受生滅，
諸根生滅亦如是， 處在無為界亦然。
譬如虛空火不燒， 生死不壞無為性，
地水風輪轉相依， 虛空無有所依相。
蘊處界三亦復然， 恒住業種煩惱性，
彼業煩惱住何處？ 常居妄想無明源。
妄想之心何所居？ 恒在無為淨心性。
蘊處界三假施設， 一切法性本無住。
業惑相持如地水， 妄想轉動猶如風，
心性本淨如虛空， 妄想依空無所有。
煩惱業苦從妄起， 業苦還為煩惱因，
惑業循環無定居， 無因無緣無所會。
無生無滅性空寂， 本體光明智清淨，
自性無生無變異， 煩惱無明垢所覆。
亦如瞖眼見二月， 眾生二執亦復然，
煩惱猶如眾蜜蜂， 其蜜即喻如來藏。
此蜜眾蜂共圍遶， 智者護身能取蜜，
無相六度為方便， 而能證彼法界身。
譬如五穀𥢶未除， 不堪與人充美饍，
菩薩煩惱糠未遣， 不能施人甘露飯。
行人遺寶落穢處， 設經萬歲無損污，
天眼見寶知所在， 收取洗拭隨意用。
佛見眾生性無二， 為欲滌除煩惱穢，
大乘甘露而為水， 滌盡塵勞佛性現，
譬如新生五穀芽， 說米有無未決定，
佛性不離有無中， 唯佛自證方明了。
法寶自性恒清淨， 諸佛世尊如是說。
客塵煩惱之所覆， 如雲能翳日光明，
無垢法寶眾德備， 常樂我淨悉圓滿。
法性清淨云何求？ 無分別智而能證。
譬如池水淨無垢， 其中蓮花妙無染，
如月蝕已重光明， 亦如皎日出雲翳，
無垢功德遍莊嚴， 滌除煩惱光明現。」
The Tathāgata's wondrous body is the Dharma-body itself, Pure liberation, identical with ultimate truth, Like the sun inseparable from its light. The Tathāgata's merits are Nirvāṇa itself,
The true self and the Buddha are not different, The final refuge of all living beings. Saṃsāra and Nirvāṇa are equal, without duality, Their nature indestructible, uncreated.
Purity and defilement are one suchness, not different— Only the Buddha, World-Honored One, alone can know this. All beings possess the Tathāgata-garbha, And thus the Three Jewels appear in the world.
All beings enter into Buddha's wisdom, Because their nature is pure, with no distinction. Buddha and beings are not different in nature; Fools see difference, sages see no gap.
All beings are originally pure— The Buddhas of the three times proclaim this alike. Their nature's purity and defilement are fundamentally non-dual; Beings and Buddha are without distinction.
Emptiness pervades the ten directions without division; The mind-nature is equally thus. Just as all realms of living beings Arise and cease within vast space,
So too do the sense-faculties arise and cease, Dwelling within the unconditioned realm. Just as fire cannot burn space, Birth-and-death cannot destroy the unconditioned nature.
Earth, water, and wind revolve in mutual dependence, Yet space itself has no supporting mark. The aggregates, sense-fields, and elements are likewise— Always dwelling in karmic seeds and affliction-nature.
Where do those actions and afflictions abide? They constantly reside in the source of delusion and ignorance. And where does the deluded mind reside? It always dwells in the unconditioned, pure mind-nature.
The aggregates, elements, and sense-fields are mere designations; All dharmas by nature have no fixed abode. Actions and delusions hold each other like earth and water; Delusion revolves like the wind.
The mind-nature is originally pure like space; Delusion depends on space yet has no existence. Afflictions, actions, and suffering arise from delusion; Actions and suffering in turn become causes of affliction.
Delusion and action cycle without fixed abode— No cause, no condition, no meeting-ground. Unborn, unceasing, empty and still by nature; The original body is radiant, its wisdom pure.
Self-nature is unborn and unchanging, Though covered by the defilements of ignorance. Just as an eye-disease sees two moons, So beings see duality in the same way.
Afflictions are like a swarm of bees; Their honey is the metaphor for the Tathāgata-garbha. The honey is surrounded by the swarm; The wise protect their bodies and gather the honey.
Signless Six Perfections are the skillful means By which one realizes the Dharma-realm body. Just as grain still mixed with husks Cannot be offered as fine food to others,
So too, while bodhisattvas have not removed the husk of affliction, They cannot offer the nectar-rice of Dharma to others. A traveler drops a jewel in a filthy place; Even after ten thousand years, it suffers no stain.
With divine eye, one sees the jewel and knows where it lies, Retrieves it, washes it clean, and uses it as one wishes. The Buddha sees that beings' nature is non-dual And, wishing to wash away the filth of affliction,
Uses the Great Vehicle's nectar as water. When the dust of defilement is fully cleansed, Buddha-nature appears. Just as a newborn grain sprout— Whether rice exists or not is not yet decided—
Buddha-nature does not dwell in existence or non-existence; Only the Buddha's own realization makes it clear. The Dharma-jewel's self-nature is eternally pure— Thus declare the Buddhas, World-Honored Ones.
Covered by adventitious defilements, As clouds can veil the sun's brightness, The stainless Dharma-jewel is complete with every virtue— Eternity, bliss, self, and purity, all perfected.
How is the pure Dharma-nature to be sought? It is realized through non-discriminating wisdom. Just as a pond of clear, stainless water Holds lotuses of wondrous purity,
As the moon, once eclipsed, shines forth again, As the bright sun emerges from veiling clouds— Stainless merits adorn all things, And when defilements are washed away, radiant light appears.
佛告慈氏：「當知第一法寶即是摩訶般若解脫法身。
The Buddha told Maitreya: "Know that the first Dharma treasure is the great Prajñā, the Dharma body of liberation."
「復次，慈氏！應知第二法寶者，謂即戒、定、智慧諸妙功德，所謂三十七菩提分法：謂四念住、四正斷、四神足、五根、五力、七覺分、八聖道。此三十七法與前清淨法寶而為方便。云何方便？以修此法而能證彼清淨法身。當知此即第二法寶。
「復次，慈氏！云何名為第三法寶？所謂過去無量殑伽沙諸佛世尊所說正法，我今亦當作如是說，所謂八萬四千諸妙法蘊，調伏純熟有緣眾生，而令阿難陀等諸大弟子，一聞於耳皆悉憶持，攝為五分：一素呾纜、二毘奈耶、三阿毘達磨、四般若波羅蜜多、五陀羅尼門。此五種藏教化有情，隨所應度而為說之。若彼有情樂處山林，常居閑寂修靜慮者，而為彼說素呾纜藏。若彼有情樂習威儀護持正法，一味和合令得久住，而為彼說毘奈耶藏。若彼有情樂說正法分別性相，循環研覈究竟甚深，而為彼說阿毘達磨藏。若彼有情樂習大乘真實智慧，離於我法執著分別，而為彼說般若波羅蜜多藏。若彼有情不能受持契經調伏對法般若，或復有情造諸惡業——四重、八重、五無間罪、謗方等經、一闡提等種種重罪——使得銷滅速疾解脫頓悟涅槃，而為彼說諸陀羅尼藏。此五法藏，譬如乳、酪、生酥、熟酥、及妙醍醐——契經如乳，調伏如酪，對法教者如彼生酥，大乘般若猶如熟酥，總持門者譬如醍醐——醍醐之味，乳、酪、酥中微妙第一，能除諸病，令諸有情身心安樂。總持門者，契經等中最為第一，能除重罪，令諸眾生解脫生死，速證涅槃安樂法身。
「復次，慈氏！我滅度後，令阿難陀受持所說素呾纜藏，其鄔波離受持所說毘奈耶藏，迦多衍那受持所說阿毘達磨藏，曼殊室利菩薩受持所說大乘般若波羅蜜多，其金剛手菩薩受持所說甚深微妙諸總持門。如是教門，能除有情生死煩惱長夜黑闇，速能出離證解脫果。譬如明燈能除暗暝使得見道，佛亦如是，然智慧炬能照有情十不善闇使見善道。設彼有情慳悋財寶，聞此法已便能惠施一切貧窮；若有惡業眾生，聞此法已捨惡修善；若瞋恚者便能忍辱；懈惰有情聞已精進；散亂眾生聞已寂靜；愚癡有情聞是法已便發智慧，得智慧已悉能迴心修種種善；又諸有情聞此法已，閉惡趣門開涅槃路，猶如甘露證解脫果。當知此即第三法寶。是三法寶，一切眾生應當歸依無為法寶，一切法中最尊最勝莫過無為。何以故？以於生死大苦海中能為船筏，能作有情甘露良藥，又是殑伽沙等諸佛菩薩三無數劫六度萬行所證之果。如是妙法功德圓滿，以是歸依無為法寶。若有眾生受持經者當發是願：『願我歸依如是法寶。』歸是法已，願令五道一切眾生，亦發是願：『我今歸依。』亦令有情安住於此功德法中，引至涅槃真實寶所。慈氏！當知此即名為第三法寶。
「復次，慈氏！云何名為真實僧寶？言僧寶者亦有三種：一者第一義僧：所謂諸佛聖僧如法而住：不可覩見、不可捉持、不可破壞、無能燒害、不可思議一切眾生良祐福田。雖為福田，無所受取，諸功德法常不變易。如是名為第一義僧。
「第二聖僧者，謂須陀洹向、須陀洹果，斯陀含向、斯陀含果，阿那含向、阿那含果，阿羅漢向、阿羅漢果，辟支佛向、辟支佛果，八大人覺三賢十聖。如是名為第二僧寶。
「第三福田僧者，所謂苾芻、苾芻尼等。受持禁戒多聞智慧，猶天意樹能蔭眾生。又如曠野磧中渴乏須水，遇天甘雨霈然洪霔應時充足。又如大海，一切眾寶皆出其中。福田僧寶亦復如是，能與有情安隱快樂。又此僧寶清淨無染，能滅眾生貪瞋癡闇，如十五日夜滿月光明，一切有情無不瞻仰；亦如摩尼寶珠，能滿有情一切善願。如是名為第三僧寶。
「是三僧寶，一切有情云何歸依？應作是說：『當令歸依第一義諦無為僧寶。所以者何？以是無為常住僧故，而此僧寶無漏無為不變不異自證之法，歸依如是無漏僧寶，能滅有情一切苦故。復願有情，當獲如是無漏功德，得此法已，演三乘法度脫有情。我所歸依佛法僧寶，不為怖畏三惡道苦，亦不願樂生於人天，誓救有情出生死苦。是則名為歸依僧寶。』
「復次，慈氏！若有眾生歸依三寶，應發是心：『我今此身已生人趣，得離八難，難得能得，以善方便，當習一切勝妙之法。若我違於如是上願，不求善法則為自欺。亦如有人乘船入海，至於寶所空手而歸。如是歸依佛法僧寶脫苦方便，若不歸依後悔何及。』既知是已，當須勉勵精懃修習速願成就。善法既成，過去罪愆應當懺悔使令除滅。復作是說：『我從無始生死已來，身口意業所作眾罪無量無邊，皆從虛妄顛倒心起，而於父母、和上、師長、佛法僧寶尊重之境，所作諸罪，今皆懺悔。復為二事造作諸罪，極重惡業如妙高山。云何為二？一者親愛，二者怨嫌。若於生死急難之中，而彼二類怨親有情，而於我身不能利益，應作如是遍觀察之，彼與我身悉歸磨滅，而我云何乃作斯罪。又於十方世界一切有情造諸善業，及學無學獨覺、聲聞，佛及弟子一切賢聖，我皆隨喜。復次於無始際生死輪轉，受五趣身，無量怨親於我未曾獲得毫釐利益之事，現在未來亦不可得，我於無始為彼怨親，所作諸罪我願自受，誓不擾他一切眾生。若我重患之時求親愛人，慈心瞻省扶侍我身，摩抆沐浴供給飲食，病瘦醫藥種種相資，雖則如斯，而於我身病苦之中無相代者，況於未來而能救我生死大苦。而我此身於現世中無依無怙，何況未來。我身既然，有情亦爾，自我及他皆無恃怙，是故歸依真實三寶。何以故？以常住故。譬如有智之人於險難中，求有力者以為救護。眾生亦爾，生死險難，歸依三寶以為其主，方能越渡生死大河。我若得已亦為其主，覆護一切苦難眾生。』能發如是大誓願者，得大信心，而於佛前長跪合掌偏露右肩，作是歸依佛法僧寶。譬如世間貧賤之人，一切有情見皆輕蔑策役驅使，種種呵罵陵辱其身。既被輕賤，遂求尊貴有力之人以為其主，便能免離種種欺辱。有情亦爾，或生惡趣及在人中，恒被諸苦逼迫其身，為求免離歸依三寶，如是諸苦悉得解脫。歸依三寶已，復發是願：『願我救護一切眾生，渡生死海到涅槃岸，如大商主導諸商人。度大曠野沙磧險路至無畏處，三寶導師亦復如是，導引有情度空曠處生死長夜，至大涅槃得無所畏。』慈氏！當知發心修行大乘行者，應作如是歸依三寶。」
大乘理趣六波羅蜜多經卷第一