T31n1627_大乘法界無差別論

大正藏第 31 冊 No. 1627 大乘法界無差別論

No. 1627 [cf. No. 1626]

大乘法界無差別論一卷(一名如來藏論)

堅慧菩薩造

大唐于闐三藏提云般若譯

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　有情菩提心具足　　能生聖者及自然　一切善法所依處　　由如地海種子等　彼種含在母胎中　　亦如乳母共長養　信心勝智菩提本　　大定大悲育應知　性凈覺心常無垢　　猶如大寶太虛空　如蘇迷盧超眾岳　　一切白法寶生處　貪嗔癡等皆斷盡　　不為煩惱過所牽　過於殑伽沙伎能　　萬法圓滿光映徹　凈我樂常波羅蜜　　得成應供十方尊　因時即是菩提心　　果滿德圓名正覺　彼體能含法界相　　智光朗徹凈無瑕　菩提心法不思議　　諸佛如來皆讚歎　無始以來非造作　　無有質礙亦無終　以空無相慧了知　　諸佛如來之境界　彼性一切法所依　　遠離斷常二種見　法身與彼眾生界　　是故佛說本無差　不凈及與凈非凈　　極凈次第應當知　初即眾生次菩薩　　最後如來極清凈　塵垢所污性不明　　喻若重云掩麗日　煩惱雲網皆解脫　　日輪光照滿虛空

【現代漢語翻譯】現代漢語譯本《大乘法界無差別論》一卷（又名《如來藏論》）堅慧菩薩造大唐于闐三藏提云般若譯法界不生也不滅，沒有衰老病死，沒有五蘊的過患。因為發起殊勝的菩提心（bodhicitta，覺悟之心），所以我現在稽首禮敬。有情眾生具足菩提心，能生出聖者和自然覺悟者。菩提心是一切善法的所依之處，猶如大地、海洋和種子等。菩提心的種子含藏在母胎中，又如乳母共同長養。信心、殊勝的智慧是菩提的根本，大定（mahāsamādhi，偉大的禪定）和大悲（mahākaruna，偉大的慈悲）應該知道是培育菩提心的要素。自性清凈的覺心（bodhicitta，覺悟之心）常無垢染，猶如巨大的寶藏和廣闊的虛空。猶如須彌山（Sumeru，佛教宇宙觀中的聖山）超越眾山，是一切清凈之法的寶貴生處。貪婪、嗔恨、愚癡等都已斷盡，不被煩惱的過患所牽累。勝過恒河沙數般的技能，萬法圓滿，光明映照通徹。清凈的真我、快樂、常恒、波羅蜜（pāramitā，到達彼岸），得以成就應供的十方諸佛。因地時的發心就是菩提心，果地圓滿功德時名為正覺（sambodhi，完全的覺悟）。菩提心的本體能包含法界的相狀，智慧之光朗照通徹，清凈無瑕。菩提心之法不可思議，諸佛如來都讚歎。從無始以來就不是造作而成，沒有質礙，也沒有終結。以空性、無相的智慧來了解諸佛如來的境界。菩提心的自性是一切法的所依，遠離斷見和常見兩種邊見。法身（dharmakāya，佛的法性之身）與眾生界，所以佛說本來沒有差別。不凈、凈非凈、極凈，這三種次第應當知道。最初是不凈的眾生，其次是凈非凈的菩薩（bodhisattva，追求覺悟的修行者），最後是極凈的如來（tathāgata，佛的稱號）。被塵垢所污染，自性光明不明顯，比喻就像厚重的雲層遮蔽美麗的太陽。當煩惱的雲網都解脫時，太陽的光芒照耀充滿虛空。

【English Translation】 English version The Treatise on the Non-Difference of the Dharmadhātu in the Mahāyāna, One Scroll (also known as the Treatise on the Tathāgatagarbha) Composed by Bodhisattva Dṛḍhamati (堅慧菩薩) Translated by Prajñā (般若), Tripiṭaka Master from Khotan (于闐) of the Great Tang Dynasty The Dharmadhātu (法界, the realm of reality) neither arises nor ceases, it is without old age, sickness, and death, and without the faults of the skandhas (五蘊, aggregates). Because of generating the supreme bodhicitta (菩提心, the mind of enlightenment), therefore, I now bow my head in reverence. Sentient beings possess bodhicitta, capable of giving rise to sages and naturally enlightened ones. Bodhicitta is the foundation of all virtuous dharmas, like the earth, the ocean, and seeds. The seed of bodhicitta is contained within the mother's womb, and it is nurtured together like a wet nurse. Faith and supreme wisdom are the root of bodhi (菩提, enlightenment), mahāsamādhi (大定, great concentration) and mahākaruna (大悲, great compassion) should be known as the elements that cultivate bodhicitta. The self-nature pure awakened mind (bodhicitta) is always without defilement, like a great treasure and vast empty space. Like Mount Sumeru (蘇迷盧, the sacred mountain in Buddhist cosmology) surpassing all mountains, it is the precious birthplace of all pure dharmas. Greed, hatred, delusion, etc., are all completely severed, not bound by the faults of afflictions. Surpassing the skills of the sands of the Ganges, the myriad dharmas are complete, and the light shines through. Pure self, joy, permanence, pāramitā (波羅蜜, perfections), attain the worthy of offerings, the honored ones of the ten directions. The initial aspiration is bodhicitta, the fruition of complete merit is called sambodhi (正覺, perfect enlightenment). The essence of bodhicitta can contain the aspects of the Dharmadhātu, the light of wisdom shines brightly, pure and without flaw. The dharma of bodhicitta is inconceivable, praised by all Buddhas and Tathāgatas (如來, thus-gone ones). From beginningless time, it is not created, without obstruction, and without end. With the wisdom of emptiness and non-appearance, understand the realm of the Buddhas and Tathāgatas. The nature of bodhicitta is the foundation of all dharmas, far from the two extreme views of annihilationism and eternalism. The Dharmakāya (法身, the body of dharma) and the realm of sentient beings, therefore, the Buddha said there is no difference originally. Impure, impure-pure, and extremely pure, these three stages should be known. Initially, there are impure sentient beings, then impure-pure bodhisattvas (菩薩, beings striving for enlightenment), and finally, the extremely pure Tathāgatas. Defiled by dust and grime, the light of self-nature is not apparent, like heavy clouds obscuring the beautiful sun. When the cloud-nets of afflictions are all liberated, the sunlight shines and fills the empty space.

劫火熾盛在空中　　太虛本無有燒相　如是法性不被燒　　老病死火無能壞　一切世間生滅法　　皆悉不離於虛空　如是無為法界中　　諸根依此而生滅　如燈明暖色和合　　離此三法更無燈　如是佛法與體俱　　離此法外無別體　客塵煩惱性非有　　與彼凈體先相離　不空無垢法相應　　無有斷脫常隨轉　如蓮開已葉所蓋　　如金性凈沒穢中　亦如滿月羅睺吞　　不能照世煩惱覆　如清池水妙華敷　　金山泥滓無能污　如凈空中星月滿　　解慧圓間垢消除　譬如旭日照世間　　千光晃耀普周遍　如地如海谷寶滿　　得脫生死養眾生　恒處生死發智悲　　常無常等無住著　禪定總持清凈水　　牟尼王云善谷因　斯即法身是如來　　亦名聖帝真圓寂　如水與冷不相離　　佛果涅槃亦復然

論攝頌曰。

果因及自性　　異名與差別　異相不染性　　亦名常和合　有無義一性　　略說有十二　菩提心之名　　應知其次第

釋曰。此是論體。

其中先示菩提心果。次明功能。從彼因起。因既起已即自性施設相貌異名差別。隨受身處不被污染故。說為常和合。無別善法相應。住煩惱中名為無義。出纏清凈名為有義。亦名一性俱涅槃故。十二種義次第應知。于

中何者是菩提心果。所謂諸佛寂滅涅槃是也。亦非餘者。何以故。微細習氣悉已斷故。言無生者。意成諸蘊本不生故。言無老者。寂滅功能增長殊勝至邊際故。言無病者。一切煩惱習障及所知障俱永斷故。言無死者。不思議變易無終盡故。言無蘊者。無始無明住地悉以斷故。言無過者。一切身口意業無過失故。亦能超過一切諸功能故。彼由何得從菩提心。最勝方便不退失因。而能證得涅槃果故。何者名涅槃界。所謂諸佛不可思議法界之性轉依法身。是涅槃界也。是故我今頂禮彼不思議菩提之心。因果增長漸漸明盛。如初月故。

複次菩提心種子者。一切世間善法谷生所依住處。如大地故。一切聖者法寶出處。如大海故。一切諸佛道樹之所從生。次第之因如種子故。此是菩提心之果也。

複次何以得知彼因相應。如轉輪王子。言凈信者。即是菩提心種。言勝智者。即最勝般若能了一切。名之為母。三摩地者。以定為胎。一切善法安住其中。安樂為體。言大悲者。于諸眾生起大悲故。于生死中不疲倦故。及能圓滿一切種智。養菩提心。為乳母故。複次彼因和合菩提之心。應知有二。何者為二。一謂煩惱所染污相。二謂白法自性之相。于中染者。彼自性清凈常心不染。而為客塵煩惱覆障染污。猶如火等自性清凈

【現代漢語翻譯】現代漢語譯本：什麼是菩提心（bodhicitta）的果？就是諸佛（Buddha）寂滅的涅槃（Nirvana）。不是其他的。為什麼呢？因為微細的習氣都已經斷除了。說到『無生』，意思是說構成諸蘊（skandha）的根本本來就不生。說到『無老』，是因為寂滅的功能增長殊勝到了邊際。說到『無病』，是因為一切煩惱習氣和所知障（jñeyāvaraṇa）都永遠斷除了。說到『無死』，是因為不可思議的變易沒有終盡。說到『無蘊』，是因為無始以來的無明住地都已斷除。說到『無過』，是因為一切身口意業都沒有過失，也能超過一切諸功能。他們由什麼而得到這些呢？因為從菩提心出發，以最殊勝的方便和不退失的因，才能證得涅槃的果。什麼叫做涅槃界（Nirvana-dhātu）？就是諸佛不可思議法界（Dharmadhatu）之性的轉依法身（Dharmakaya），這就是涅槃界。因此，我現在頂禮那不可思議的菩提心，它的因果增長漸漸明盛，就像初月一樣。

再者，菩提心的種子，是一切世間善法穀物生長的所依住處，就像大地一樣。是一切聖者法寶的出處，就像大海一樣。是一切諸佛道樹（Bodhi tree）生長的次第之因，就像種子一樣。這就是菩提心的果。

再者，如何得知彼因相應呢？就像轉輪王（cakravartin）的王子一樣。說到『凈信』，就是菩提心的種子。說到『勝智』，就是最殊勝的般若（prajna），能夠了解一切，名為母親。三摩地（samadhi），以定為胎，一切善法安住在其中，以安樂為體。說到『大悲』，是因為對諸眾生生起大悲心，在生死中不疲倦，並且能夠圓滿一切種智（sarvajnana），養育菩提心，就像乳母一樣。再者，彼因和合的菩提心，應當知道有兩種。哪兩種呢？一種是煩惱所染污的相，一種是白法自性的相。其中染污的，是彼自性清凈常心不染，而是被客塵煩惱覆蓋染污，猶如火等自性清凈。

【English Translation】 English version: What is the fruit of Bodhicitta (bodhicitta)? It is the Nirvana (Nirvana) of the Buddhas (Buddha) in quiescence. It is not anything else. Why? Because subtle habitual tendencies have all been severed. When we speak of 'no birth', it means that the fundamental constituents of the skandhas (skandha) are fundamentally unborn. When we speak of 'no aging', it is because the function of quiescence has increased supremely to its limit. When we speak of 'no sickness', it is because all afflictive habitual tendencies and the cognitive obscurations (jñeyāvaraṇa) have been permanently severed. When we speak of 'no death', it is because inconceivable transformations have no end. When we speak of 'no aggregates', it is because the ground of ignorance from beginningless time has been completely severed. When we speak of 'no fault', it is because all actions of body, speech, and mind are without fault, and are also able to surpass all functions. From what do they obtain these? Because, starting from Bodhicitta, with the most supreme means and the cause of non-regression, they are able to attain the fruit of Nirvana. What is called the Nirvana-dhātu (Nirvana-dhātu)? It is the transformed Dharmakaya (Dharmakaya) of the nature of the inconceivable Dharmadhatu (Dharmadhatu) of the Buddhas; this is the Nirvana-dhātu. Therefore, I now prostrate to that inconceivable Bodhicitta, whose cause and effect increase and gradually become bright, like the new moon.

Furthermore, the seed of Bodhicitta is the dwelling place upon which all worldly virtuous grains grow, like the earth. It is the source from which all treasures of the Dharma of the noble ones emerge, like the great ocean. It is the sequential cause from which all Bodhi trees (Bodhi tree) of the Buddhas arise, like a seed. This is the fruit of Bodhicitta.

Furthermore, how is it known that its cause is corresponding? Like the prince of a Cakravartin (cakravartin). When we speak of 'pure faith', it is the seed of Bodhicitta. When we speak of 'supreme wisdom', it is the most supreme Prajna (prajna), which is able to understand everything, and is called the mother. Samadhi (samadhi), with concentration as the womb, all virtuous dharmas abide within it, with bliss as its essence. When we speak of 'great compassion', it is because great compassion arises towards all sentient beings, and one is not weary in samsara, and is able to perfect all Sarvajnana (sarvajnana), nurturing Bodhicitta, like a wet nurse. Furthermore, the Bodhicitta in which its causes are combined, it should be known that there are two types. What are the two? One is the aspect defiled by afflictions, and the other is the aspect of the nature of white dharmas. Among the defiled, it is that the naturally pure and constant mind is not defiled, but is covered and defiled by adventitious afflictions, just as fire and the like are naturally pure.

為灰泥云塵等障蔽。譬如火與寶珠虛空及水自性不染。若離灰等。火等自性皆得清凈。一切眾生亦復如是。自性之心皆同清凈。為貪等煩惱之所染污。若離貪等則心得清凈。復云何知白法之相亦皆清凈。自性清凈一切白法之所依止。一切白法亦從彼生。如蘇迷盧山出生寶故。菩提之心亦復如是。一切技藝皆得圓滿。獲得四種大波羅蜜多。是故說為如來法身。如經中說。世尊。如來法身是常波羅蜜。樂波羅蜜。我波羅蜜。凈波羅蜜。彼如來法身。為煩惱隨煩惱之所染污。自性清凈心是異名說。如經中說。舍利弗。此善法如實真如法界自性清凈心相應法體。我依此自性清凈心。為眾生故說為不可思議。

複次彼心於諸眾生。為十種事無差別相。所謂無作故。無始不生故。無終不滅故。無礙自性光明故。以空智知一切法一味相猶無性故。無性即無相離諸根境界故。是聖者所行諸佛境界故。一切法所依染凈諸法所依止故。遠離於常染法無常故。遠離於斷白法不斷故。此復差別略有三相。言不凈者。即初說名為眾生界。凈不凈者。即次說明為菩薩也。極清凈者。說為如來。如經所說。舍利弗。即此法界過於恒沙。無邊煩惱㲉所纏里。無始世來常為生死波浪漂流。往來生滅恒處中流。說名眾生。舍利弗。即此法界無邊。厭離

【現代漢語翻譯】現代漢語譯本：被灰塵、泥土、雲霧等遮蔽。譬如火焰、寶珠、虛空以及水，其自性原本不被污染。如果脫離了灰塵等，火焰等的自性都能夠變得清凈。一切眾生也是如此，自性的心都同樣清凈，只是被貪婪等煩惱所染污。如果脫離了貪婪等，那麼心就能得到清凈。又如何得知清凈之法的相也是清凈的呢？自性清凈是所有清凈之法所依賴的基礎，一切清凈之法也由此而生，就像須彌山（Sumeru Mountain）出生寶物一樣。菩提之心也是如此，一切技藝都能得到圓滿，獲得四種波羅蜜多（Pāramitā，意為「到彼岸」）。因此說它是如來的法身。如經中所說：『世尊，如來的法身是常波羅蜜、樂波羅蜜、我波羅蜜、凈波羅蜜。』那如來的法身，會被煩惱和隨煩惱所染污嗎？自性清凈心是不同的名稱而已。如經中所說：『舍利弗（Śāriputra），這善法如實真如法界自性清凈心相應法體。我依據這自性清凈心，爲了眾生的緣故，說為不可思議。』其次，這顆心對於所有眾生來說，在十個方面沒有差別。這十個方面是：沒有造作，沒有開始所以不生，沒有終結所以不滅，沒有阻礙的自性光明，用空性的智慧知道一切法都是一個味道，因為沒有自性，沒有自性就是沒有相，遠離了各種根的境界，是聖者所行走的諸佛境界，是一切法所依賴的，是染污和清凈諸法所依賴的基礎，遠離了常，因為染污之法是無常的，遠離了斷，因為清凈之法是不斷的。這種差別略有三種相：說不凈的，就是最初所說的眾生界；凈與不凈的，就是接下來所說的菩薩；極清凈的，就是所說的如來。如經中所說：『舍利弗，就是這法界被超過恒河沙數量的無邊煩惱所纏繞，從無始以來常常被生死的波浪所漂流，往來生滅，恒常處於中流，這叫做眾生。舍利弗，就是這法界無邊，厭離

【English Translation】 English version: Obscured by dust, mud, clouds, and other hindrances. For example, fire, jewels, space, and water are inherently unpolluted. If separated from dust, etc., the nature of fire, etc., can become pure. All sentient beings are also like this; their minds are inherently pure, but they are defiled by afflictions such as greed. If separated from greed, etc., then the mind can become pure. Furthermore, how do we know that the characteristics of white (pure) dharmas are also pure? The inherently pure nature is the basis upon which all white dharmas rely, and all white dharmas arise from it, just as Mount Sumeru (Sumeru Mountain) produces treasures. The Bodhi mind is also like this; all skills can be perfected, and the four Pāramitās (Pāramitā, meaning 'to the other shore') are attained. Therefore, it is said to be the Dharmakāya of the Tathāgata. As it is said in the sutra: 'World Honored One, the Dharmakāya of the Tathāgata is the eternal Pāramitā, the bliss Pāramitā, the self Pāramitā, and the pure Pāramitā.' Is that Dharmakāya of the Tathāgata defiled by afflictions and secondary afflictions? The inherently pure mind is just a different name for it. As it is said in the sutra: 'Śāriputra, this good dharma is the true suchness, the Dharmadhātu, the inherently pure mind, the corresponding dharma body. I rely on this inherently pure mind, and for the sake of sentient beings, I say it is inconceivable.' Furthermore, that mind, for all sentient beings, is undifferentiated in ten aspects. These ten aspects are: without action, without beginning therefore unarising, without end therefore undeath, unobstructed self-luminous nature, knowing with emptiness wisdom that all dharmas are of one flavor because they are without nature, without nature is without characteristics, separated from the realms of the senses, it is the realm of the Buddhas traversed by the sages, it is what all dharmas rely on, it is the basis upon which defiled and pure dharmas rely, it is far from permanence because defiled dharmas are impermanent, it is far from cessation because pure dharmas are unceasing. This difference has roughly three aspects: that which is said to be impure is the realm of sentient beings initially spoken of; that which is pure and impure is the Bodhisattva spoken of next; that which is extremely pure is the Tathāgata spoken of. As it is said in the sutra: 'Śāriputra, this very Dharmadhātu is entangled by afflictions exceeding the sands of the Ganges, and from beginningless time has constantly been drifting in the waves of birth and death, coming and going in birth and extinction, constantly dwelling in the middle stream, this is called sentient beings. Śāriputra, this very Dharmadhātu is boundless, loathing'

生死不住涅槃。一切欲界中住。行十波羅蜜。攝八萬四千法門。行菩提行時。名為菩薩。舍利弗。即此法界一切俱胝煩惱解脫。度一切苦。遠離一切煩惱隨眠纏垢。證得清凈最極清凈法性中住。一切眾生之所瞻仰。住一切爾焰地。得大勢力無障無著。於一切法得自在力。說名如來應正等覺。是故舍利弗。無別眾生界。無別法身。眾生界即法身。法身即眾生界。此無二義文字差別。

此復云何。在不凈時煩惱所染。猶如重云掩覆麗日。自性清凈心無有染。客塵煩惱既除遣已。日輪晃曜遍滿虛空。既有生老病死。云何復說此性為常。猶如火劫燒太虛空。空界無為本無燒相。法界無為亦復如是。老病死火無能燒壞。是故經說。世尊。世間言說有死有生。非如來藏有生死也。世尊。死者舊諸根壞。生者新諸根起。世尊。如來藏離有為境界相常住寂靜。此之藏性既常住不變。未能發起云何得與佛法相應。猶如燈明及與暖色更無別相。法與法身亦復如是。如佛說言。舍利弗。譬如燈無二法功能無異。所為光明及暖色等不相離故。或如寶珠光明形色。如是如是舍利弗。如來所說法身不相離法。智慧功能所為過殑伽沙如來之法。如說。世尊。有二種如來藏空不空智。何者為二。世尊。所謂空如來藏。與煩惱㲉和合無別不瞭解脫。

【現代漢語翻譯】現代漢語譯本：生死不住于涅槃（Nirvana，解脫）。一切都存在於欲界（Kamadhatu，慾望的領域）中。奉行十波羅蜜（Paramita，達到彼岸的方法）。包含八萬四千法門（Dharma，佛法）。在修行菩提行（Bodhi，覺悟）時，被稱為菩薩（Bodhisattva，追求覺悟的修行者）。舍利弗（Sariputra，佛陀的弟子），即此法界（Dharmadhatu，一切法的總稱）中一切俱胝（Koti，古印度計數單位，表示千萬）煩惱都得到解脫，度過一切痛苦，遠離一切煩惱隨眠纏垢，證得清凈最極清凈的法性（Dharmata，法的本性）中住。一切眾生所瞻仰，住於一切爾焰地（Arya-bhumi，聖者的境界），得到大勢力，沒有障礙和執著，於一切法得到自在力，被稱為如來應正等覺（Tathagata Arhat Samyak-sambuddha，佛陀的稱號）。因此，舍利弗，沒有別的眾生界（Sattvadhatu，眾生的領域），沒有別的法身（Dharmakaya，佛的法性之身）。眾生界即是法身，法身即是眾生界。這沒有第二種意義，只是文字上的差別。這是什麼意思呢？在不凈的時候，被煩惱所污染，就像厚重的雲層遮蔽了美麗的太陽。自性清凈的心本來就沒有污染，客塵煩惱去除之後，太陽的光芒就會照耀遍滿虛空。既然有生老病死，為什麼又說這個自性是常呢？就像火劫（Kalpa，劫，時間單位）焚燒太虛空，空界（Akasa，空間）無為（Asamskrita，不造作）本來就沒有被燒燬的相。法界無為也同樣如此，老病死的火焰無法燒壞它。所以經書上說，世尊（Bhagavan，佛陀的尊稱），世間的言語有死亡有出生，但如來藏（Tathagatagarbha，如來藏）沒有生死。世尊，死亡是舊的諸根（Indriya，感覺器官）壞滅，出生是新的諸根生起。世尊，如來藏遠離有為（Samskrita，造作）境界的相，常住寂靜。這個藏性既然是常住不變的，未能發起作用，怎麼能與佛法相應呢？就像燈的光明和暖色沒有別的差別，法與法身也同樣如此。如佛所說，舍利弗，譬如燈沒有兩種不同的法，功能沒有差異，光明和暖色等作用不會分離。或者像寶珠的光明和形色。像這樣，舍利弗，如來說的法身不會與法相分離，智慧功能所產生的功德超過殑伽沙（Ganga，恒河）那樣多的如來之法。如經所說，世尊，有兩種如來藏，空如來藏和不空如來藏。哪兩種呢？世尊，就是空如來藏，與煩惱塵垢和合沒有差別，不瞭解脫。

【English Translation】 English version: Birth and death do not abide in Nirvana (Nirvana, liberation). Everything abides in the Kamadhatu (Kamadhatu, the realm of desire). Practicing the ten Paramitas (Paramita, perfections to reach the other shore). Embracing the eighty-four thousand Dharma (Dharma, teachings) gates. When practicing the Bodhi (Bodhi, enlightenment) path, one is called a Bodhisattva (Bodhisattva, an enlightenment seeker). Sariputra (Sariputra, Buddha's disciple), in this very Dharmadhatu (Dharmadhatu, the realm of all phenomena), all Koti (Koti, an ancient Indian unit of counting, ten million) afflictions are liberated, all suffering is crossed over, all afflictions, latent tendencies, and defilements are abandoned, and one abides in the pure and supremely pure Dharmata (Dharmata, the nature of Dharma). All beings look up to this, abiding in all Arya-bhumi (Arya-bhumi, the realm of the noble ones), attaining great power, without obstruction or attachment, gaining mastery over all Dharmas, and is called the Tathagata Arhat Samyak-sambuddha (Tathagata Arhat Samyak-sambuddha, the title of the Buddha). Therefore, Sariputra, there is no separate Sattvadhatu (Sattvadhatu, the realm of beings), no separate Dharmakaya (Dharmakaya, the Dharma body of the Buddha). The Sattvadhatu is the Dharmakaya, and the Dharmakaya is the Sattvadhatu. There is no second meaning to this, only a difference in words. What is this again? When impure, it is defiled by afflictions, like heavy clouds covering the beautiful sun. The self-nature pure mind is originally without defilement. Once the adventitious dust of afflictions is removed, the sun's radiance will shine and fill the void. Since there is birth, old age, sickness, and death, why is this nature said to be constant? It is like a fire Kalpa (Kalpa, an eon) burning the great void. The Asamskrita (Asamskrita, unconditioned) Akasa (Akasa, space) originally has no aspect of being burned. The Asamskrita Dharmadhatu is also like this; the fire of old age, sickness, and death cannot burn and destroy it. Therefore, the sutras say, 'Bhagavan (Bhagavan, the Blessed One, Buddha), worldly speech has death and birth, but the Tathagatagarbha (Tathagatagarbha, the womb of the Tathagata) does not have birth and death.' Bhagavan, death is the destruction of the old Indriya (Indriya, sense faculties), and birth is the arising of new Indriya. Bhagavan, the Tathagatagarbha is apart from the characteristics of the Samskrita (Samskrita, conditioned) realm, constantly abiding in stillness. Since this nature of the womb is constantly abiding and unchanging, and has not yet arisen, how can it be in accordance with the Buddha Dharma? It is like the light and warmth of a lamp having no other difference; the Dharma and the Dharmakaya are also like this. As the Buddha said, 'Sariputra, for example, a lamp has no two different Dharmas, its functions are not different, and the functions of light and warmth are inseparable.' Or like the light and color of a precious jewel. Just like this, Sariputra, the Dharmakaya spoken of by the Tathagata is inseparable from the Dharma, and the merits produced by wisdom and function exceed the Dharmas of the Tathagata as numerous as the sands of the Ganga (Ganga, the Ganges River). As it is said, 'Bhagavan, there are two kinds of Tathagatagarbha: the empty Tathagatagarbha and the non-empty Tathagatagarbha. What are the two? Bhagavan, they are the so-called empty Tathagatagarbha, which is indistinguishable from being mixed with the dust of afflictions and does not understand liberation.'

不空者。過恒河沙不離不脫不異不思議佛法成就。說如來法身。何故法身萬德圓滿功德具足。眾生因何不得解脫。喻若蓮華。邪見羅網葉所覆故。亦如真金。墮于疑惑不凈穢故。猶如滿月。我慢羅睺之所吞故。如清池水。貪慾塵垢之所濁故。喻彼金山。為嗔恚泥所涂染故。如太虛空。愚癡之云遍滿遮故。如日未出。無明住地之所障故。六處大蘊胎藏中住。如器世間相未成故。如是無雨緣未合故。

蓮花金滿月　　池水金山空　如日大地云　　佛性客塵染　煩惱覆功能　　佛事無由作　略說九譬喻　　染凈翻應知

由此如來法身亦復如是。一切煩惱客塵離障盡故。自性功能具足故。得成應供一切眾生同共受用。證得常住寂靜清涼不思議涅槃界。所謂說如來應正等覺。非異如來法身外別有涅槃。又如所說。眾生界得清凈時。應知即是法身。法身即是涅槃界。涅槃即是如來。如經中說。世尊。無上正等覺者即是涅槃。世尊。涅槃界者即是如來法身。世尊法身之外無別如來。世尊。如來者即是法身。此無有異也。即是苦滅等。是故經言。世尊。非壞法故名為苦滅。然苦滅者無始無作無生無起無滅無盡離盡。常住不動寂靜自性清凈。破一切煩惱㲉。過殑伽河沙不離不脫不思議佛法具足。說如來法身。世尊。此是

【現代漢語翻譯】現代漢語譯本：不空（Amoghavajra，人名）。超過恒河沙數那樣多的不離、不脫、不異、不可思議的佛法已經成就。宣說如來的法身。為何法身萬德圓滿、功德具足，眾生卻不能得到解脫？譬如蓮花，被邪見的羅網和葉子所覆蓋；又如真金，落入疑惑和不乾淨的污穢之中；猶如滿月，被我慢的羅睺（Rāhu，星名，神話中吞噬日月的阿修羅）所吞噬；如同清澈的池水，被貪慾的塵垢所污染；好比金山，被嗔恚的泥土所涂染；如同太虛空，被愚癡的雲彩遍佈遮蔽；如同太陽未出，被無明的住地所障礙；六處（六根：眼、耳、鼻、舌、身、意）和大蘊（五蘊：色、受、想、行、識）住在胎藏中，如同器世間（指宇宙）的相狀尚未形成；就像沒有雨水，因緣尚未聚合。

蓮花、金子和滿月，池水、金山和天空，如同太陽、大地和雲彩，佛性被客塵所染污，煩惱覆蓋了功能，佛事沒有辦法做成，簡略地說這九個譬喻，染污和清凈應該反過來理解。

由此，如來的法身也是如此。一切煩惱和客塵都已遠離，障礙也已消除，自性的功能具足，因此成就了應供，一切眾生共同受用。證得了常住、寂靜、清涼、不可思議的涅槃境界。所謂宣說如來應正等覺，並非在如來法身之外另有涅槃。又如所說，眾生界得到清凈的時候，應當知道那就是法身，法身就是涅槃境界，涅槃就是如來。如經中所說：『世尊，無上正等覺就是涅槃。』『世尊，涅槃境界就是如來法身。』『世尊，在法身之外沒有別的如來。』『世尊，如來就是法身。』這沒有差別。就是苦滅等等。所以經上說：『世尊，不是因為壞滅法才叫做苦滅，而是苦滅是無始無作、無生無起、無滅無盡、遠離斷盡，常住不動、寂靜自性清凈，破除一切煩惱。』超過恒河沙數那樣多的不離、不脫、不可思議的佛法具足。宣說如來的法身。世尊，這就是。

【English Translation】 English version: Amoghavajra (name of a person). Accomplishment of Buddha-dharma that is beyond the sands of the Ganges, without separation, without detachment, without difference, and inconceivable. Explaining the Dharmakaya (Dharmakāya, the body of the Dharma) of the Tathagata (Tathāgata, 'the one who has thus gone', an epithet of the Buddha). Why is it that the Dharmakaya is perfect with myriad virtues and complete with merits, yet sentient beings cannot attain liberation? It is like a lotus flower, covered by the net and leaves of wrong views; it is also like true gold, fallen into doubt and unclean filth; it is like a full moon, swallowed by the Rāhu (Rāhu, a mythical demon that swallows the sun or moon, causing eclipses) of arrogance; it is like clear pond water, muddied by the dust of greed; it is like a golden mountain, stained by the mud of anger; it is like the great void, completely covered by the clouds of ignorance; it is like the sun not yet risen, obstructed by the dwelling place of ignorance; the six entrances (six sense organs: eye, ear, nose, tongue, body, mind) and the great aggregates (five aggregates: form, feeling, perception, mental formations, consciousness) dwell in the womb, like the aspect of the world not yet formed; it is like the absence of rain, the conditions not yet met.

Lotus, gold, and full moon, pond water, golden mountain, and sky, Like the sun, earth, and clouds, Buddha-nature is stained by adventitious dust, Afflictions cover the functions, Buddhist activities cannot be done, Briefly speaking of these nine metaphors, defilement and purity should be understood in reverse.

Therefore, the Dharmakaya of the Tathagata is also like this. All afflictions and adventitious dust are far removed, obstacles are eliminated, and the functions of self-nature are complete, thus accomplishing the worthy of offerings, shared and enjoyed by all sentient beings. Attaining the realm of constant, tranquil, cool, and inconceivable Nirvana (Nirvāṇa, enlightenment). So-called explaining the Tathagata, worthy of right and equal enlightenment, there is no Nirvana separate from the Dharmakaya of the Tathagata. Moreover, as it is said, when the realm of sentient beings becomes pure, it should be known that it is the Dharmakaya, the Dharmakaya is the realm of Nirvana, and Nirvana is the Tathagata. As it is said in the sutra: 'World Honored One, unsurpassed right and equal enlightenment is Nirvana.' 'World Honored One, the realm of Nirvana is the Dharmakaya of the Tathagata.' 'World Honored One, there is no other Tathagata outside the Dharmakaya.' 'World Honored One, the Tathagata is the Dharmakaya.' There is no difference in this. It is the cessation of suffering, etc. Therefore, the sutra says: 'World Honored One, it is not because of the destruction of the Dharma that it is called the cessation of suffering, but the cessation of suffering is without beginning, without creation, without birth, without arising, without destruction, without end, far from exhaustion, constant, unmoving, tranquil, self-nature pure, breaking all afflictions.' Accomplishment of Buddha-dharma that is beyond the sands of the Ganges, without separation, without detachment, and inconceivable. Explaining the Dharmakaya of the Tathagata. World Honored One, this is.

如來藏。未脫煩惱㲉。名如來藏。世尊。如來藏者。是諸如來空智。世尊。如來藏。一切聲聞緣覺所不能見。先未曾見。昔未曾得。唯有如來得證。及破一切煩惱㲉。修習一切苦滅道。是故如水與冷。覺性與涅槃無二無別故。或說一乘性慾。或不涅槃。又說同一法界。或小涅槃或中涅槃或大涅槃不爾。下中上因中轉果應為一也。因既差別果亦差別。是故言。世尊。無有下中上者得涅槃。世尊。平等法者。平等智者。平等解脫者。解脫知見者。證得涅槃。是故世尊。涅槃界一味等味所謂明解脫味。

大乘法界無差別論一卷

此是國宋藏。所謂法界無差別論。提云般若譯者。今按開元錄及賢首疏。則彼丹本五言二十四頌者。真是提云般若所譯。而賢首疏所譯者。又此論。錄及疏中併爲單譯。而國宋兩本與彼丹本。文雖有異義則無殊。必是開元之後。後代重譯。但未知何代何人之譯。此須待勘。而二藏直以此為提云般若譯者錯也。

【現代漢語翻譯】現代漢語譯本：『如來藏』（Tathagatagarbha，如來法身所藏之處）。尚未脫離煩惱垢時，名為『如來藏』。世尊，『如來藏』是諸如來的空性智慧。世尊，『如來藏』是一切聲聞（Sravaka，聽聞佛法者）和緣覺（Pratyekabuddha，靠自身領悟佛法者）所不能見的，過去未曾見過，以前未曾獲得，唯有如來才能證得，以及破除一切煩惱垢，修習一切苦滅之道。因此，如同水與冷，覺性與涅槃（Nirvana，解脫）無二無別。所以，或者說『一乘』（Ekayana，唯一解脫之道），或者說不入涅槃，又說同一法界（Dharmadhatu，諸法本性）。或者說小涅槃、中涅槃或者大涅槃，並非如此。如果不是這樣，下、中、上等不同因所轉化的果應該是一樣的。因既然有差別，果也應該有差別。所以說，世尊，沒有下、中、上等差別的人證得涅槃。世尊，平等法者，平等智者，平等解脫者，解脫知見者，證得涅槃。因此，世尊，涅槃界是一種味道，平等味道，所謂明解脫味。

《大乘法界無差別論》一卷

這是國宋藏。所謂《法界無差別論》，提云般若（Divakara，印度僧人）譯者。現在按照開元錄及賢首疏，那麼那個丹本五言二十四頌，真是提云般若所譯。而賢首疏所譯的，又是此論。錄及疏中都作為單譯。而國宋兩本與那個丹本，文雖有異義則無殊。必定是開元之後，後代重譯。但不知道是哪個朝代哪個人的翻譯。這需要等待考證。而二藏直接以此為提云般若譯者是錯誤的。

【English Translation】 English version: 『Tathagatagarbha』 (The Womb of the Thus-Come One). When not yet free from the defilements of afflictions, it is called 『Tathagatagarbha』. World-Honored One, the 『Tathagatagarbha』 is the empty wisdom of all Thus-Come Ones. World-Honored One, the 『Tathagatagarbha』 cannot be seen by all Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas); it has never been seen before, and never been obtained in the past. Only the Thus-Come One can attain it, and destroy all the defilements of afflictions, and cultivate the path to the cessation of all suffering. Therefore, just as water and coldness are inseparable, so are awakened nature and Nirvana (Liberation) inseparable. Therefore, it is said either 『One Vehicle』 (Ekayana, the single path to liberation), or non-entering into Nirvana, and also that the same Dharmadhatu (Realm of Dharma, the nature of all things). Or it is said small Nirvana, middle Nirvana, or great Nirvana, but it is not so. If it were not so, the results transformed from the different causes of lower, middle, and upper should be the same. Since the causes are different, the results should also be different. Therefore, it is said, World-Honored One, there are no lower, middle, or upper beings who attain Nirvana. World-Honored One, those with equal Dharma, those with equal wisdom, those with equal liberation, those with liberating knowledge and vision, attain Nirvana. Therefore, World-Honored One, the realm of Nirvana is one flavor, an equal flavor, namely the flavor of bright liberation.

《Mahayana Treatise on the Non-Differentiation of the Dharmadhatu》, one fascicle

This is the National Song Collection. The so-called 《Treatise on the Non-Differentiation of the Dharmadhatu》, translated by Divakara (Indian monk). Now, according to the Kaiyuan Record and the Commentary of Xianshou, that Dan version of twenty-four verses in five characters is truly translated by Divakara. And what Xianshou's commentary translates is also this treatise. Both the record and the commentary treat it as a single translation. However, the National Song and Song versions are different in wording from that Dan version, but the meaning is the same. It must have been re-translated after the Kaiyuan era by later generations. But it is not known which dynasty or which person translated it. This needs to be verified. And the two collections directly attributing this to Divakara's translation is wrong.