T31n1626_大乘法界無差別論
大正藏第 31 冊 No. 1626 大乘法界無差別論
No. 1626 [cf. No. 1627]
大乘法界無差別論
堅慧菩薩造
大唐于闐三藏提云般若等譯
稽首菩提心 能為勝方便 得離生老死 病苦依過失
菩提心略說有十二種義。是此論體。諸聰慧者應如次知。所謂果故因故。自性故。異名故。無差別故。分住故。無染故。常恒故。相應故。不作義利故。作義利故。一性故。此中最初顯示菩提心果。令見勝利。次即說彼所起之因。然後安立。此出生相。及顯異名而無差別。於一切位無有染著。常與凈法而共相應。不凈位中無諸功用。于清凈位能作利益。一性涅槃應知。如是十二種義今此論中次第開闡。何者名為菩提心果。謂最寂靜涅盤界。此唯諸佛所證。非余能得。所以者何。唯佛如來能永滅盡一切微細煩惱熱故。于中無生永不復生意生諸蘊故。無老此功德增上殊勝圓滿究竟無衰變故。無死永舍離不思議變易死故。無病一切煩惱所知障病及與習氣皆永斷故。無苦依無始時來無明住地所有習氣皆永除故。無過失一切身語意誤犯不行故。此則由菩提心。為最上方便不退失因一切功德。至於究竟而得彼果。彼果者即涅盤界。何者為涅盤界。謂諸
【現代漢語翻譯】 現代漢語譯本
大正藏第 31 冊 No. 1626 大乘法界無差別論
No. 1626 [cf. No. 1627]
大乘法界無差別論
堅慧菩薩造
大唐于闐三藏提云般若等譯
稽首菩提心（菩提之心，覺悟之心） 能為勝方便 得離生老死 病苦依過失
菩提心（菩提之心，覺悟之心）略說有十二種義。是此論體。諸聰慧者應如次知。所謂果故因故。自性故。異名故。無差別故。分住故。無染故。常恒故。相應故。不作義利故。作義利故。一性故。此中最初顯示菩提心（菩提之心，覺悟之心）果。令見勝利。次即說彼所起之因。然後安立。此出生相。及顯異名而無差別。於一切位無有染著。常與凈法而共相應。不凈位中無諸功用。于清凈位能作利益。一性涅槃（涅槃，佛教術語，指解脫生死的狀態）應知。如是十二種義今此論中次第開闡。何者名為菩提心（菩提之心，覺悟之心）果。謂最寂靜涅盤界（涅槃，佛教術語，指解脫生死的狀態）。此唯諸佛所證。非余能得。所以者何。唯佛如來能永滅盡一切微細煩惱熱故。于中無生永不復生意生諸蘊故。無老此功德增上殊勝圓滿究竟無衰變故。無死永舍離不思議變易死故。無病一切煩惱所知障病及與習氣皆永斷故。無苦依無始時來無明住地所有習氣皆永除故。無過失一切身語意誤犯不行故。此則由菩提心（菩提之心，覺悟之心）。為最上方便不退失因一切功德。至於究竟而得彼果。彼果者即涅盤界（涅槃，佛教術語，指解脫生死的狀態）。何者為涅盤界（涅槃，佛教術語，指解脫生死的狀態）。謂諸
【English Translation】 English version
T31 No. 1626 The Undifferentiatedness of the Dharmadhatu in Mahayana
No. 1626 [cf. No. 1627]
The Undifferentiatedness of the Dharmadhatu in Mahayana
Composed by Bodhisattva（a being who is on the path to Buddhahood） Jiana Hui
Translated by Prajna and others from Yutian of the Great Tang Dynasty
I bow to the Bodhicitta（the mind of enlightenment）, Which can be a supreme expedient, Attaining freedom from birth, old age, death, sickness, suffering, reliance, and faults.
Briefly speaking, the Bodhicitta（the mind of enlightenment） has twelve meanings. It is the essence of this treatise. All intelligent people should know them in order. They are: the cause of the fruit, the nature, the different names, the undifferentiatedness, the divided dwelling, the undefiledness, the constancy, the correspondence, the non-action of benefit, the action of benefit, and the oneness. Among these, the fruit of the Bodhicitta（the mind of enlightenment） is first revealed, so that its victory can be seen. Next, the cause of its arising is explained. Then, this arising aspect is established, and different names are revealed without differentiation. In all positions, there is no defilement. It always corresponds with pure dharmas. In impure positions, there are no functions. In pure positions, it can bring benefits. The oneness of Nirvana（a state of perfect peace and happiness） should be known. These twelve meanings are now sequentially unfolded in this treatise. What is called the fruit of the Bodhicitta（the mind of enlightenment）? It is the most tranquil Nirvana realm（a state of perfect peace and happiness）. This is only attained by all Buddhas. Others cannot obtain it. Why? Only the Tathagata（'Thus Gone One', referring to a Buddha） can eternally extinguish all subtle afflictions and heat. In it, there is no birth, and the intention to produce the aggregates of existence never arises again. There is no old age because this merit increases, is supremely excellent, perfectly complete, and ultimately without decay. There is no death because it eternally abandons inconceivable and changeable death. There is no sickness because all afflictions, knowledge obstacles, sickness, and habitual tendencies are eternally cut off. There is no suffering because all habitual tendencies of ignorance residing in the ground from beginningless time are eternally removed. There are no faults because all physical, verbal, and mental errors are not committed. This is because the Bodhicitta（the mind of enlightenment） is the supreme expedient and the cause of non-regression, and all merits reach the ultimate attainment of that fruit. That fruit is the Nirvana realm（a state of perfect peace and happiness）. What is the Nirvana realm（a state of perfect peace and happiness）? It is all
佛所有轉依相不思議法身。以菩提心是不思議果因。如白月初分故今頂禮。複次頌曰。
能益世善法 聖法及諸佛 所依寶處如 如地海種子
複次菩提心如地。一切世間善苗生長所依故。如海一切聖法珍寶積聚處所故。如種子一切佛樹出生相續之因故。如是已說菩提心果。云何此因。頌曰。
信為其種子 般若為其母 三昧為胎藏 大悲乳養人
複次云何此因積集。應知如轉輪王子。其中於法深信為菩提心種子。智慧通達為母。三昧為胎藏。由定樂住一切善法得安立故。大悲為乳母。以哀愍眾生。于生死中無有厭倦。一切種智得圓滿故。云何自性。頌曰。
自性無染著 如火寶空水 白法所成就 猶如大山王
複次應知此菩提心因積集已。有二種相。謂離染清凈相。白法所成相。離染清凈相者。謂即此心自性不染。又出客塵煩惱障得清凈。譬如火摩尼寶虛空水等為灰垢云土所覆翳時。雖其自性無所染著。然猶遠離灰等故。令火等得清凈。如是一切眾生自性無差別心。雖貪等煩惱所不能染。然猶遠離貪等故。其心得清凈。白法所成相者。謂如是自性清凈心。為一切白法所依。即以一切白凈法而成其性。如說須彌山眾寶所依。即以眾寶而合成故。云何異名。頌曰。
【現代漢語翻譯】 現代漢語譯本 佛陀所有轉依的不思議法身，以菩提心作為不可思議果的因。如同新月初升，因此現在頂禮。 其次，頌詞說： 『能增益世間善法，聖法以及諸佛，所依靠的珍寶之處，如同大地、海洋和種子。』 其次，菩提心如同大地，是一切世間善苗生長的依靠。如同海洋，是一切聖法珍寶積聚的處所。如同種子，是一切佛樹出生相續的原因。如是已經說了菩提心的果。那麼，這個因是什麼呢？頌詞說： 『信是它的種子，般若（智慧）是它的母親，三昧（禪定）是它的胎藏，大悲是乳母來養育。』 其次，這個因如何積集呢？應當知道如同轉輪聖王的王子。其中，對於佛法的深刻信仰是菩提心的種子，智慧通達是母親，三昧是胎藏，因為安住在禪定的喜樂中，一切善法得以安立。大悲是乳母，因為哀憫眾生，對於生死輪迴沒有厭倦，一切種智得以圓滿。它的自性是什麼呢？頌詞說： 『自性沒有染著，如同火、寶、虛空、水，由清凈的法所成就，猶如大山王（須彌山）。』 其次，應當知道這菩提心因積集之後，有兩種相：一是離染清凈相，二是白法所成相。離染清凈相是指，這菩提心的自性不被染污，又脫離了客塵煩惱的障礙而得到清凈。譬如火、摩尼寶、虛空、水等被灰塵、污垢、云土所覆蓋時，雖然它們的自性沒有被染污，但因為遠離了灰塵等，才使得火等得到清凈。如是一切眾生的自性沒有差別的心，雖然貪婪等煩惱不能染污它，但因為遠離了貪婪等，他們的心才得到清凈。白法所成相是指，這樣自性清凈的心，是一切清凈法的所依，即以一切清凈的法來成就它的自性。如所說須彌山是眾多珍寶的所依，即以眾多珍寶而合成的。它的異名是什麼呢？頌詞說：
【English Translation】 English version The inconceivable Dharmakaya (body of truth) of all Buddhas, which is the transformation of the basis, has Bodhicitta (the mind of enlightenment) as the cause of the inconceivable result. Like the waxing crescent moon, therefore, I now prostrate. Furthermore, the verse says: 'It benefits worldly virtues, the sacred Dharma (teachings), and all Buddhas; the place of reliance, like the earth, the ocean, and seeds.' Furthermore, Bodhicitta is like the earth, the support for the growth of all worldly virtuous seedlings. Like the ocean, it is the place where all sacred Dharma treasures accumulate. Like a seed, it is the cause of the continuous arising of all Buddha trees. Thus, the fruit of Bodhicitta has been described. What then is this cause? The verse says: 'Faith is its seed, Prajna (wisdom) is its mother, Samadhi (meditative absorption) is its womb, great compassion is the wet nurse.' Furthermore, how is this cause accumulated? It should be known like the prince of a Chakravartin (wheel-turning king). Among them, deep faith in the Dharma is the seed of Bodhicitta, wisdom and understanding is the mother, Samadhi is the womb, because by dwelling in the joy of Samadhi, all virtuous dharmas are established. Great compassion is the wet nurse, because of compassion for sentient beings, there is no weariness in Samsara (cycle of birth and death), and all-knowing wisdom is perfected. What is its nature? The verse says: 'Its nature is without attachment, like fire, jewels, space, and water; accomplished by white dharmas (pure qualities), like the great mountain king (Mount Sumeru).' Furthermore, it should be known that after this cause of Bodhicitta has been accumulated, there are two aspects: the aspect of being free from defilement and pure, and the aspect of being accomplished by white dharmas. The aspect of being free from defilement and pure means that the very nature of this mind is not defiled, and it becomes pure by being free from the obstacles of adventitious dust and afflictions. For example, when fire, Mani (wish-fulfilling) jewels, space, water, etc., are covered by ashes, dirt, clouds, etc., although their nature is not defiled, they become pure by being free from ashes, etc. Likewise, the nature of the mind of all sentient beings is without difference, and although it cannot be defiled by afflictions such as greed, their minds become pure by being free from greed, etc. The aspect of being accomplished by white dharmas means that this naturally pure mind is the basis of all white dharmas, that is, its nature is accomplished by all pure dharmas. As it is said that Mount Sumeru is the basis of many treasures, it is composed of many treasures. What are its different names? The verse says:
至於成佛位 不名菩提心 名為阿羅訶 凈我樂常度 此心性明潔 與法界同體 如來依此心 說不思議法
複次此菩提心。永離一切客塵過惡。不離一切功德成就。得四種最上波羅蜜。名如來法身。如說世尊如來法身。即是常波羅蜜。樂波羅蜜。我波羅蜜。凈波羅蜜。如來法身即是客塵煩惱所染自性清凈心差別名字。又如說。舍利弗。此清凈法性即是法界。我依此自性清凈心。說不思議法。云何無差別。頌曰。
法身眾生中 本無差別相 無作無初盡 亦無有染濁 法空智所知 無相聖所行 一切法依止 斷常皆悉離
複次此菩提心。在於一切眾生身中。有十種無差別相。所謂無作以無為故。無初以無起故。無盡以無滅故。無染濁以自性清凈故。性空智所知以一切法無我一味相故。無形相以無諸根故。聖所行以是佛大聖境界故。一切法所依以染凈諸法所依止故。非常以是雜染非常法性故。非斷以是清凈非斷法性故。云何分位。頌曰。
不凈眾生界 染中凈菩薩 最極清凈者 是說為如來
複次此菩提心。無差別相故。不凈位中名眾生界。于染凈位名為菩薩。最清凈位說名如來。如說。舍利弗。即此法身。為本際無邊煩惱藏所纏。從無始來生死趣
【現代漢語翻譯】 現代漢語譯本： 至於成就佛的果位，不稱為菩提心（Bodhi-citta，覺悟之心），而稱為阿羅訶（Arhat，應供），具有清凈、真我、快樂、常恒的功德。 此心的自性光明潔凈，與法界（Dharmadhatu，一切法的本體）同一本體。如來（Tathagata，佛的稱號）依此心，宣說不可思議的佛法。
此外，這菩提心，永遠遠離一切客塵（Agantuka-klesa，外來的煩惱）的過失和罪惡，不離一切功德的成就。獲得四種最上的波羅蜜（Paramita，到彼岸），名為如來法身（Dharmakaya of Tathagata，佛的法性之身）。如經中所說，世尊（Bhagavan，佛的稱號）如來的法身，就是常波羅蜜、樂波羅蜜、我波羅蜜、凈波羅蜜。如來的法身，就是被客塵煩惱所染的自性清凈心的另一種名稱。又如經中所說：『舍利弗（Sariputra，佛陀的十大弟子之一），這清凈的法性就是法界。我依此自性清凈心，宣說不可思議的佛法。』 怎麼會沒有差別呢？ 偈頌說：
法身在眾生之中，本來沒有差別的相狀。沒有造作，沒有初始，沒有終盡，也沒有任何染污。是空性的智慧所能了知的，是無相的聖者所修行的。是一切法的依止處，斷見和常見都完全遠離。
此外，這菩提心，存在於一切眾生的身中，有十種沒有差別的相狀。 所謂沒有造作，因為是無為法（Asamskrta-dharma，非造作之法）的緣故；沒有初始，因為沒有生起的緣故；沒有終盡，因為沒有滅亡的緣故；沒有染污，因為自性清凈的緣故；是空性的智慧所能了知的，因為一切法無我（Anatma，無自性）同一體性的緣故；沒有形相，因為沒有諸根（Indriya，感覺器官）的緣故；是聖者所修行的，因為是佛的大聖境界的緣故；是一切法所依止的，因為是染污和清凈諸法所依止的緣故；不是常恒的，因為是雜染的非常法性的緣故；不是斷滅的，因為是清凈的非斷法性的緣故。 它的分位是怎樣的呢？ 偈頌說：
在不凈的眾生界中，在染污中清凈的是菩薩（Bodhisattva，有情覺悟者），最極清凈的，就說是如來。
此外，這菩提心，因為沒有差別的相狀，所以在不凈的位次中，稱為眾生界；在染污和清凈的位次中，稱為菩薩；在最清凈的位次中，稱為如來。 如經中所說：『舍利弗，就是這法身，被本際無邊的煩惱藏所纏縛，從無始以來在生死輪迴之中。』
【English Translation】 English version: As for attaining Buddhahood, it is not called Bodhi-citta (mind of enlightenment), but is called Arhat (worthy of offering), possessing the virtues of purity, true self, happiness, and permanence. The nature of this mind is bright and pure, being of the same essence as the Dharmadhatu (realm of all phenomena). The Tathagata (Thus Gone One, an epithet of the Buddha) relies on this mind to expound the inconceivable Dharma.
Furthermore, this Bodhi-citta is forever free from all faults and evils of Agantuka-klesa (adventitious defilements), and is inseparable from the accomplishment of all merits. It attains the four supreme Paramitas (perfections), and is called the Dharmakaya of Tathagata (Dharma-body of the Buddha). As it is said in the scriptures, the Dharmakaya of the World Honored One (Bhagavan, an epithet of the Buddha) is the Paramita of permanence, the Paramita of happiness, the Paramita of true self, and the Paramita of purity. The Dharmakaya of the Tathagata is another name for the self-nature pure mind that is defiled by adventitious afflictions. It is also said: 'Sariputra (one of the Buddha's ten great disciples), this pure Dharma-nature is the Dharmadhatu. I rely on this self-nature pure mind to expound the inconceivable Dharma.' How can there be no difference? The verse says:
In sentient beings, the Dharmakaya has no inherent difference. It is uncreated, without beginning or end, and without defilement. It is known by the wisdom of emptiness, practiced by the noble ones without form. It is the basis of all dharmas, completely free from both eternalism and nihilism.
Furthermore, this Bodhi-citta, existing within the bodies of all sentient beings, has ten aspects of non-differentiation. Namely, it is uncreated because it is Asamskrta-dharma (unconditioned dharma); it is without beginning because it has no arising; it is without end because it has no cessation; it is without defilement because it is pure in nature; it is known by the wisdom of emptiness because all dharmas are of one taste in Anatta (non-self); it is without form because it has no Indriya (sense organs); it is practiced by the noble ones because it is the realm of the Buddha's great nobility; it is the basis of all dharmas because it is the basis of both defiled and pure dharmas; it is not permanent because it is the impermanent nature of mixed defilements; it is not annihilation because it is the pure, non-annihilating nature of Dharma. What are its divisions? The verse says:
In the impure realm of sentient beings, the Bodhisattva (enlightening being) is pure within defilement, and the most supremely pure is said to be the Tathagata.
Furthermore, this Bodhi-citta, because it has no differentiating characteristics, is called the realm of sentient beings in the impure state; in the state of defilement and purity, it is called a Bodhisattva; in the most pure state, it is called the Tathagata. As it is said in the scriptures: 'Sariputra, this very Dharmakaya is bound by the immeasurable store of afflictions from beginningless time, wandering in the cycle of birth and death.'
中生滅流轉。說名眾生界。複次舍利弗。即此法身。厭離生死漂流之苦。舍於一切諸欲境界。於十波羅蜜及八萬四千法門中。為求菩提而修諸行。說名菩薩。複次舍利弗。即此法身。解脫一切煩惱藏。遠離一切苦。永除一切煩惱隨煩惱垢。清凈極清凈最極清凈。住於法性。至一切眾生所觀察地。盡一切所知之地。升無二丈夫處。得無障礙無所著一切法自在力。說名如來應正等覺。是故舍利弗。眾生界不異法身。法身不異眾生界。眾生界即是法身。法身即是眾生界。此但名異非義有別。云何無染。頌曰。
譬如明凈日 為云之所翳 煩惱云若除 法身日明顯
此復云何。于不凈位中。現有無量諸煩惱。而不為染。譬如日輪為云所覆而性常清凈。此心亦爾。彼雜煩惱但為客故。云何常恒。頌曰。
譬如劫盡火 不能燒虛空 如是老病死 不能燒法界 如一切世間 依虛空起盡 諸根亦如是 依無為生滅
複次云何。於此現有生老死。而言是常。譬如虛空雖劫災火起不能為害。法界亦爾。是故經言。世尊。生死者但隨俗說有。世尊。死者諸根隱沒。生者諸根新起。非如來藏有生老死若沒若起。世尊。如來藏過有為相。寂靜常住不變不斷故。云何相應。頌曰。
如光明熱色
【現代漢語翻譯】 現代漢語譯本： 在生滅流轉中，稱之為眾生界（Sattvadhātu，指眾生的世界）。再者，舍利弗（Śāriputra，佛陀的十大弟子之一），這法身（Dharmakāya，佛的法性之身），厭離生死輪迴的痛苦，捨棄一切慾望境界，在十波羅蜜（十種圓滿的德行）及八萬四千法門中，爲了尋求菩提（Bodhi，覺悟）而修習各種行為，稱之為菩薩（Bodhisattva，指發心覺悟的眾生）。再者，舍利弗，這法身，解脫一切煩惱的束縛，遠離一切痛苦，永遠去除一切煩惱和隨煩惱的垢染，清凈極其清凈，最極清凈，安住於法性（Dharmatā，法的本性），到達一切眾生所能觀察的境界，窮盡一切所知之境地，登上無二丈夫之位（指佛的境界），獲得無障礙、無所執著的一切法自在之力，稱之為如來應正等覺（Tathāgata Arhat Samyaksaṃbuddha，佛的十個稱號之一）。因此，舍利弗，眾生界不異於法身，法身不異於眾生界。眾生界即是法身，法身即是眾生界。這只是名稱不同，意義上沒有差別。什麼是無染呢？偈頌說： 『譬如明凈的太陽，被雲彩所遮蔽，煩惱的雲彩如果去除，法身的太陽就明顯顯現。』 這又是什麼意思呢？在不凈的狀態中，現有無量諸多的煩惱，卻不被污染。譬如太陽被雲彩遮蔽，但其本性常是清凈的。這心也是如此，那些雜染的煩惱只是客塵而已。什麼是常恒呢？偈頌說： 『譬如劫盡之火，不能燒燬虛空，如此老病死，不能燒燬法界。如一切世間，依虛空而生滅，諸根也是這樣，依無為而生滅。』 再者，為什麼說，在此現有生老死，卻說是常呢？譬如虛空，即使劫火燃起也不能損害它，法界也是如此。所以經上說：世尊，生死只是隨順世俗的說法而有。世尊，死是指諸根隱沒，生是指諸根新起，並非如來藏（Tathāgatagarbha，如來藏）有生老死或隱沒或新起。世尊，如來藏超越有為的現象，寂靜常住，不變不斷。什麼是相應呢？偈頌說： 『如光明熱色，』
【English Translation】 English version: In the cycle of birth and death, it is called the realm of sentient beings (Sattvadhātu). Furthermore, Śāriputra, this Dharmakāya (the body of the Dharma, the nature of the Buddha), weary of the suffering of the cycle of birth and death, abandoning all realms of desire, in the ten Pāramitās (ten perfections) and eighty-four thousand Dharma gates, cultivates various practices in order to seek Bodhi (enlightenment), and is called a Bodhisattva (a being who aspires to enlightenment). Furthermore, Śāriputra, this Dharmakāya, liberated from all stores of afflictions, far from all suffering, forever removing all afflictions and secondary defilements, pure, extremely pure, most extremely pure, abiding in Dharmatā (the nature of Dharma), reaching the ground observed by all sentient beings, exhausting all that is knowable, ascending to the place of the Unequaled Hero (referring to the state of the Buddha), obtaining unobstructed, unattached power over all Dharmas, is called a Tathāgata Arhat Samyaksaṃbuddha (one of the ten titles of the Buddha). Therefore, Śāriputra, the realm of sentient beings is not different from the Dharmakāya, and the Dharmakāya is not different from the realm of sentient beings. The realm of sentient beings is the Dharmakāya, and the Dharmakāya is the realm of sentient beings. These are only different names, and there is no difference in meaning. What is undefiled? The verse says: 'Like the clear and bright sun, obscured by clouds, if the clouds of affliction are removed, the sun of the Dharmakāya will clearly appear.' What does this mean? In the state of impurity, there are countless afflictions, yet it is not defiled. For example, the sun is covered by clouds, but its nature is always pure. The mind is also like this; those mixed afflictions are only temporary dust. What is constant? The verse says: 'Like the fire at the end of the kalpa, it cannot burn space, so old age, sickness, and death cannot burn the Dharma realm. As all the worlds arise and cease depending on space, so too the sense faculties arise and cease depending on the unconditioned.' Furthermore, why is it said that although birth, old age, and death exist here, it is constant? For example, space, even if the fire of the kalpa arises, cannot harm it; the Dharma realm is also like this. Therefore, the sutra says: World Honored One, birth and death are only said to exist according to worldly conventions. World Honored One, death is the disappearance of the sense faculties, and birth is the new arising of the sense faculties, but the Tathāgatagarbha (the womb of the Tathāgata) does not have birth, old age, death, disappearance, or new arising. World Honored One, the Tathāgatagarbha transcends the characteristics of conditioned phenomena; it is silent, abiding, unchanging, and uninterrupted. What is corresponding? The verse says: 'Like light, heat, and color,'
與燈無異相 如是諸佛法 於法性亦然 煩惱性相離 空彼客煩惱 凈法常相應 不空無垢法
複次云何未成正覺。而言於此佛法相應。譬如光明熱色等與燈無有異相。諸佛法於法身亦如是。如說。舍利弗。諸佛法身有功德法。譬如燈有光明熱色不離不脫。摩尼寶珠光色形狀亦復如是。舍利弗。如來所說諸佛法身智功德法不離不脫者。所謂過恒河沙如來法也。複次如說有二種如來藏空智。何等為二。所謂空如來藏。一切煩惱若離若脫智。不空如來藏。過恒河沙不思議諸佛法不離不脫智。云何不作義利。頌曰。
煩惱藏纏覆 不能益眾生 如蓮華未開 如金在糞中 亦如月盛滿 阿修羅所蝕
複次眾生法身。即與如是功德相應。何故無有如來德用。應知此如蓮未開。諸惡見葉共包裹故。如金墮廁。在於覺觀糞穢中故。如滿月被蝕。我慢羅睺所執取故。如池水被濁。貪慾塵土所混雜故。如金山被翳。瞋恚泥垢所封著故。如虛空被覆。癡愚重云之所蔽故。如日未出。在無明習氣地中故。如世界未成。在六處水大藏中故。如雲無雨。相違緣現前故。總為頌曰。
如蓮金等未開顯 佛體客塵翳亦然 是時功德不自益 反此則能為大利
云何作義利。頌曰。
如池無
垢濁 如蓮大開敷 亦如上真金 洗除眾糞穢 如虛空清凈 朗月星圍繞 離欲解脫時 功德亦如是 譬如日明現 威光遍世間 如地生眾谷 如海出衆寶 如是益眾生 令從諸有脫 了知諸有性 而起于大悲 若盡若不盡 斯皆無所著 佛心如大云 住于實際空 三昧總持法 甘雨隨時降 一切諸善苗 因此而生長
此偈中義與前相反。應知則是清凈法身。遠離客塵眾患故。成就自性功德故。證斯法者則名如來應正等覺。于常住寂靜清涼不思議涅盤界。恒受安樂。為一切眾生之所歸仰。云何一性。頌曰。
此即是法身 亦即是如來 如是亦即是 聖諦第一義 涅盤不異佛 猶如冷即水 功德不相離 故無異涅盤
若如來法身異涅盤者。經中不應作如是說。如彼頌曰。
眾生界清凈 應知即法身 法身即涅盤 涅盤即如來
複次如有經言。世尊。即此阿耨多羅三藐三菩提名涅盤界。即此涅盤界名如來法身。世尊。無異如來無異法身。言如來者即法身也。
複次應知。此亦不異苦滅諦。是故經言。非以苦壞名苦滅諦。言苦滅者。以從本已來無作無起。無生無滅。無盡離盡。常恒不變無有斷絕。自性清凈。遠離一
【現代漢語翻譯】 現代漢語譯本
垢濁，如蓮花盛開， 亦如上品真金，洗去各種污穢。 如虛空般清凈，明朗的月亮和星星環繞。 當脫離慾望獲得解脫時，功德也像這樣。 譬如太陽顯現光明，威嚴的光芒照遍世間。 如大地生長各種穀物，如大海產出各種寶藏。 像這樣利益眾生，使他們從各種存在中解脫。 徹知各種存在的本性，從而生起大悲心。 無論是窮盡還是不窮盡，都對此沒有任何執著。 佛心猶如大云，安住于實際的空性中。 三昧（Samadhi，禪定）總持（Dharani，總攝憶持）之法，像甘甜的雨水隨時降下。 一切善良的苗芽，因此而生長。
這首偈頌中的意義與前面相反，應當知道這是清凈法身（Dharmakaya，佛的法性之身），遠離客塵和各種煩惱，成就自性功德。證得這種法的人，就叫做如來應正等覺（Tathagata Arhat Samyak-sambuddha，佛的稱號）。在常住、寂靜、清涼、不可思議的涅盤（Nirvana，寂滅）境界中，恒常享受安樂，為一切眾生所歸依仰慕。什麼是一性呢？頌詞說：
這就是法身，也就是如來。 這樣也就是聖諦（Arya-satya，四聖諦）的第一義。 涅盤與佛沒有區別，猶如寒冷就是水。 功德不相分離，所以與涅盤沒有區別。
如果如來的法身與涅盤不同，經典中不應該這樣說。如那首頌詞所說：
眾生界清凈，應當知道就是法身。 法身就是涅盤，涅盤就是如來。
再次，如有經典說：『世尊，這阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）就叫做涅盤界，這涅盤界就叫做如來法身。世尊，如來與法身沒有區別，說如來就是法身。』
再次應當知道，這也不異於苦滅諦（Dukkha-nirodha-satya，滅苦之真諦）。所以經典說：『不是因為苦被破壞才叫做苦滅諦，說苦滅，是因為它從本來就沒有造作、沒有生起、沒有生、沒有滅、沒有窮盡、脫離窮盡，常恒不變，沒有斷絕，自性清凈，遠離一切』
【English Translation】 English version
Defiled and turbid, like a lotus in full bloom, Also like the finest gold, washing away all impurities. Like the purity of empty space, surrounded by the bright moon and stars. When liberated from desire and attaining liberation, merit is also like this. Like the sun manifesting its light, its majestic radiance pervading the world. Like the earth producing various grains, like the sea yielding various treasures. Thus benefiting sentient beings, enabling them to be liberated from all existences. Thoroughly knowing the nature of all existences, thereby arousing great compassion. Whether exhausted or not exhausted, there is no attachment to any of this. The Buddha's mind is like a great cloud, abiding in the emptiness of reality. The Dharma of Samadhi (禪定, meditative absorption) and Dharani (總持, mnemonic device), like sweet rain falling at the right time. All good seedlings, therefore, grow.
The meaning in this verse is the opposite of the previous one. It should be known that this is the pure Dharmakaya (法身, Dharma body), far from adventitious defilements and various afflictions, accomplishing the merits of self-nature. One who realizes this Dharma is called Tathagata Arhat Samyak-sambuddha (如來應正等覺, Thus Come One, worthy one, perfectly enlightened one). In the realm of permanent, tranquil, cool, and inconceivable Nirvana (涅盤, cessation), constantly enjoying peace and happiness, being the refuge and admiration of all sentient beings. What is oneness? The verse says:
This is the Dharmakaya, and also the Tathagata. Thus it is also the supreme meaning of the Arya-satya (聖諦, Noble Truths). Nirvana is not different from the Buddha, just as coldness is water. Merit is inseparable, so there is no difference from Nirvana.
If the Dharmakaya of the Tathagata were different from Nirvana, it should not be said so in the scriptures. As that verse says:
The realm of sentient beings is pure; it should be known that it is the Dharmakaya. The Dharmakaya is Nirvana; Nirvana is the Tathagata.
Furthermore, as some sutras say: 'World-Honored One, this Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment) is called the Nirvana realm, and this Nirvana realm is called the Dharmakaya of the Tathagata. World-Honored One, there is no difference between the Tathagata and the Dharmakaya; to say Tathagata is to say Dharmakaya.'
Furthermore, it should be known that this is also not different from the Dukkha-nirodha-satya (苦滅諦, Truth of the Cessation of Suffering). Therefore, the sutras say: 'It is not because suffering is destroyed that it is called the Truth of the Cessation of Suffering. To say the cessation of suffering is because, from the beginning, it has no creation, no arising, no birth, no death, no exhaustion, separation from exhaustion, constant and unchanging, without interruption, self-nature pure, far from all.'
切煩惱藏。具足過恒河沙不離不脫智不思議諸佛法。是故說名如來法身世尊。即此如來法身。未離煩惱藏。說名如來藏。世尊。如來藏智。是如來空智。世尊。如來藏者。一切聲聞獨覺。本所不見本所不證。唯佛世尊。永壞一切煩惱藏。具修一切苦滅道之所證得。是故當知。佛與涅盤無有差別。譬如冷觸不異於水。複次應知。唯有一乘道若不爾者。異此應有餘涅盤故。同一法界豈有下劣涅盤勝妙涅盤耶。亦不可言由下中上勝劣諸因而得一果。以現見因差別果亦差別故。是故經言。世尊。實無勝劣差別法證得涅盤世尊。平等諸法證於涅盤。世尊。平等智。平等解脫。平等解脫見。證得涅盤。是故世尊。涅盤界者名為一味。所謂平等味解脫味也。
大乘法界無差別論
此論丹藏與國宋二藏不同。此則丹本。有五字四句二十四頌。間挾七言一偈。離為十二段。段段各釋。吾祖賢首疏。所釋者。此本也。按彼國宋兩本。有七字四句二十偈。一舉並出。後方次第釋之。其初偈曰。法界不生亦不滅。無老病死無蘊過。由彼發勝菩提心。是故我今稽首禮者是也。今按開元錄。及賢首疏。並以此論為單譯。而國宋兩本與此丹本文雖有異。義則無殊。必是開元之後。後代重譯也。但未詳何代何人之譯。此須待勘。二藏直以為
【現代漢語翻譯】 現代漢語譯本 斷絕煩惱的儲藏（切煩惱藏）。完全具備超過恒河沙數般無數、不離不脫的智慧和不可思議的諸佛法。因此被稱為如來法身世尊（如來法身世尊，指佛的真身）。這如來法身，未離開煩惱的儲藏時，就稱為如來藏（如來藏，指眾生本具的佛性）。世尊，如來藏的智慧，就是如來的空性智慧。世尊，如來藏，是一切聲聞（聲聞，聽聞佛陀教誨而證悟的修行者）、獨覺（獨覺，不依賴他人教導，獨自證悟的修行者）原本所不能見到、不能證悟的。只有佛世尊，永遠摧毀一切煩惱的儲藏，具足修習一切苦滅之道才能證得。因此應當知道，佛與涅槃（涅槃，佛教的最高境界，指解脫一切煩惱和痛苦的狀態）沒有差別，譬如冷的感覺不異於水。
再次應當知道，只有一乘道（一乘道，指唯一能達到究竟解脫的道路），如果不是這樣，除此之外應該還有其他的涅槃。同一法界（法界，指宇宙萬有及其規律），怎麼會有下劣的涅槃和勝妙的涅槃呢？也不可以說由下、中、上勝劣不同的因，而得到同一個果。因為現見因有差別，果也會有差別。所以經中說，世尊，實際上沒有勝劣差別的法證得涅槃。世尊，以平等諸法證得涅槃。世尊，以平等智、平等解脫、平等解脫見證得涅槃。所以世尊，涅槃界（涅槃界，指涅槃的境界）被稱為一味，就是平等味和解脫味。 《大乘法界無差別論》 此論的丹藏本與國宋二藏本不同。這裡是丹藏本，有五字四句二十四頌，中間夾雜七言一偈，分為十二段，每段各自解釋。我的祖師賢首（賢首，唐代高僧，華嚴宗創始人之一）疏解的，就是這個版本。按照彼國宋兩本，有七字四句二十偈，一次全部列出，然後才依次解釋。它的最初的偈頌是：『法界不生亦不滅，無老病死無蘊過，由彼發勝菩提心，是故我今稽首禮』。現在按照開元錄以及賢首疏，都認為此論是單譯。而國宋兩本與此丹文字雖然有差異，意義則沒有不同。必定是開元之後，後代重新翻譯的。但還不知道是什麼時代什麼人翻譯的，這需要等待考證。二藏直接認為是
【English Translation】 English version Cutting off the store of afflictions (Kie-fan-nao-tsang). Fully possessing wisdom beyond countless Ganges sands, unwavering and inseparable, and the inconceivable Dharmas of all Buddhas. Therefore, it is called the Tathagata Dharmakaya World-Honored One (Tathagata Dharmakaya World-Honored One, referring to the true body of the Buddha). This Tathagata Dharmakaya, when not separated from the store of afflictions, is called the Tathagatagarbha (Tathagatagarbha, referring to the Buddha-nature inherent in all beings). World-Honored One, the wisdom of the Tathagatagarbha is the emptiness wisdom of the Tathagata. World-Honored One, the Tathagatagarbha is what all Sravakas (Sravakas, practitioners who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (Pratyekabuddhas, practitioners who attain enlightenment independently without relying on others' teachings) originally cannot see or realize. Only the Buddha World-Honored One, who eternally destroys the store of all afflictions, can attain it by fully cultivating the path to the cessation of all suffering. Therefore, it should be known that there is no difference between the Buddha and Nirvana (Nirvana, the highest state in Buddhism, referring to the state of liberation from all afflictions and suffering), just as the feeling of cold is not different from water. Furthermore, it should be known that there is only the One Vehicle Path (One Vehicle Path, referring to the only path that leads to ultimate liberation). If not, there should be other Nirvanas besides this. How can there be inferior Nirvanas and superior Nirvanas in the same Dharmadhatu (Dharmadhatu, referring to the universe and its laws)? It cannot be said that one result is obtained from inferior, middling, and superior causes. Because the causes are seen to be different, the results will also be different. Therefore, the sutra says, 'World-Honored One, in reality, there is no superior or inferior Dharma to attain Nirvana.' World-Honored One, Nirvana is attained by equalizing all Dharmas. World-Honored One, Nirvana is attained by equal wisdom, equal liberation, and equal vision of liberation. Therefore, World-Honored One, the Nirvana realm (Nirvana realm, referring to the state of Nirvana) is called one flavor, which is the flavor of equality and the flavor of liberation. 《Mahayana Dharmadhatu Non-Difference Treatise》 This treatise differs from the Korean and Song versions. This is the Korean version, with twenty-four verses of five characters and four lines each, interspersed with one verse of seven characters and one stanza, divided into twelve sections, each section explained separately. What my ancestor, Hsien-shou (Hsien-shou, a prominent monk of the Tang Dynasty, one of the founders of the Huayan School), annotated is this version. According to the Korean and Song versions, there are twenty verses of seven characters and four lines each, all listed at once, and then explained in order. Its initial verse is: 'The Dharmadhatu is neither born nor dies, without old age, sickness, death, or the faults of the aggregates. Because of that, the Bodhi mind arises, therefore, I now bow in reverence.' Now, according to the Kaiyuan Record and Hsien-shou's commentary, this treatise is considered a single translation. Although the Korean and Song versions differ from this Korean version, the meaning is not different. It must have been re-translated in later generations after the Kaiyuan era. But it is not yet known by whom and in what era it was translated, which needs to be verified. The two versions directly consider it to be