Chinese
大正藏第 31 册 No. 1626 大乘法界无差别论 No. 1626 [cf. No. 1627] 大乘法界无差别论 坚慧菩萨造 大唐于阗三藏提云般若等译 稽首菩提心 能为胜方便 得离生老死 病苦依过失 菩提心略说有十二种义。是此论体。诸聪慧者应如次知。所谓果故因故。自性故。异名故。无差别故。分住故。无染故。常恒故。相应故。不作义利故。作义利故。一性故。此中最初显示菩提心果。令见胜利。次即说彼所起之因。然后安立。此出生相。及显异名而无差别。于一切位无有染着。常与净法而共相应。不净位中无诸功用。于清净位能作利益。一性涅槃应知。如是十二种义今此论中次第开阐。何者名为菩提心果。谓最寂静涅盘界。此唯诸佛所证。非余能得。所以者何。唯佛如来能永灭尽一切微细烦恼热故。于中无生永不复生意生诸蕴故。无老此功德增上殊胜圆满究竟无衰变故。无死永舍离不思议变易死故。无病一切烦恼所知障病及与习气皆永断故。无苦依无始时来无明住地所有习气皆永除故。无过失一切身语意误犯不行故。此则由菩提心。为最上方便不退失因一切功德。至于究竟而得彼果。彼果者即涅盘界。何者为涅盘界。谓诸 现代汉语译本 大正藏第 31 册 No. 1626 大乘法界无差别论 No. 1626 [cf. No. 1627] 大乘法界无差别论 坚慧菩萨造 大唐于阗三藏提云般若等译 稽首菩提心（菩提之心，觉悟之心） 能为胜方便 得离生老死 病苦依过失 菩提心（菩提之心，觉悟之心）略说有十二种义。是此论体。诸聪慧者应如次知。所谓果故因故。自性故。异名故。无差别故。分住故。无染故。常恒故。相应故。不作义利故。作义利故。一性故。此中最初显示菩提心（菩提之心，觉悟之心）果。令见胜利。次即说彼所起之因。然后安立。此出生相。及显异名而无差别。于一切位无有染着。常与净法而共相应。不净位中无诸功用。于清净位能作利益。一性涅槃（涅槃，佛教术语，指解脱生死的状态）应知。如是十二种义今此论中次第开阐。何者名为菩提心（菩提之心，觉悟之心）果。谓最寂静涅盘界（涅槃，佛教术语，指解脱生死的状态）。此唯诸佛所证。非余能得。所以者何。唯佛如来能永灭尽一切微细烦恼热故。于中无生永不复生意生诸蕴故。无老此功德增上殊胜圆满究竟无衰变故。无死永舍离不思议变易死故。无病一切烦恼所知障病及与习气皆永断故。无苦依无始时来无明住地所有习气皆永除故。无过失一切身语意误犯不行故。此则由菩提心（菩提之心，觉悟之心）。为最上方便不退失因一切功德。至于究竟而得彼果。彼果者即涅盘界（涅槃，佛教术语，指解脱生死的状态）。何者为涅盘界（涅槃，佛教术语，指解脱生死的状态）。谓诸
English
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 --------------------------------------------------------------------------------
Chinese
佛所有转依相不思议法身。以菩提心是不思议果因。如白月初分故今顶礼。复次颂曰。 能益世善法 圣法及诸佛 所依宝处如 如地海种子 复次菩提心如地。一切世间善苗生长所依故。如海一切圣法珍宝积聚处所故。如种子一切佛树出生相续之因故。如是已说菩提心果。云何此因。颂曰。 信为其种子 般若为其母 三昧为胎藏 大悲乳养人 复次云何此因积集。应知如转轮王子。其中于法深信为菩提心种子。智慧通达为母。三昧为胎藏。由定乐住一切善法得安立故。大悲为乳母。以哀愍众生。于生死中无有厌倦。一切种智得圆满故。云何自性。颂曰。 自性无染着 如火宝空水 白法所成就 犹如大山王 复次应知此菩提心因积集已。有二种相。谓离染清净相。白法所成相。离染清净相者。谓即此心自性不染。又出客尘烦恼障得清净。譬如火摩尼宝虚空水等为灰垢云土所覆翳时。虽其自性无所染着。然犹远离灰等故。令火等得清净。如是一切众生自性无差别心。虽贪等烦恼所不能染。然犹远离贪等故。其心得清净。白法所成相者。谓如是自性清净心。为一切白法所依。即以一切白净法而成其性。如说须弥山众宝所依。即以众宝而合成故。云何异名。颂曰。 现代汉语译本 佛陀所有转依的不思议法身，以菩提心作为不可思议果的因。如同新月初升，因此现在顶礼。 其次，颂词说： ‘能增益世间善法，圣法以及诸佛，所依靠的珍宝之处，如同大地、海洋和种子。’ 其次，菩提心如同大地，是一切世间善苗生长的依靠。如同海洋，是一切圣法珍宝积聚的处所。如同种子，是一切佛树出生相续的原因。如是已经说了菩提心的果。那么，这个因是什么呢？颂词说： ‘信是它的种子，般若（智慧）是它的母亲，三昧（禅定）是它的胎藏，大悲是乳母来养育。’ 其次，这个因如何积集呢？应当知道如同转轮圣王的王子。其中，对于佛法的深刻信仰是菩提心的种子，智慧通达是母亲，三昧是胎藏，因为安住在禅定的喜乐中，一切善法得以安立。大悲是乳母，因为哀悯众生，对于生死轮回没有厌倦，一切种智得以圆满。它的自性是什么呢？颂词说： ‘自性没有染着，如同火、宝、虚空、水，由清净的法所成就，犹如大山王（须弥山）。’ 其次，应当知道这菩提心因积集之后，有两种相：一是离染清净相，二是白法所成相。离染清净相是指，这菩提心的自性不被染污，又脱离了客尘烦恼的障碍而得到清净。譬如火、摩尼宝、虚空、水等被灰尘、污垢、云土所覆盖时，虽然它们的自性没有被染污，但因为远离了灰尘等，才使得火等得到清净。如是一切众生的自性没有差别的心，虽然贪婪等烦恼不能染污它，但因为远离了贪婪等，他们的心才得到清净。白法所成相是指，这样自性清净的心，是一切清净法的所依，即以一切清净的法来成就它的自性。如所说须弥山是众多珍宝的所依，即以众多珍宝而合成的。它的异名是什么呢？颂词说：
English
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: -------------------------------------------------------------------------------- 至于成佛位 不名菩提心 名为阿罗诃 净我乐常度 此心性明洁 与法界同体 如来依此心 说不思议法
Chinese
复次此菩提心。永离一切客尘过恶。不离一切功德成就。得四种最上波罗蜜。名如来法身。如说世尊如来法身。即是常波罗蜜。乐波罗蜜。我波罗蜜。净波罗蜜。如来法身即是客尘烦恼所染自性清净心差别名字。又如说。舍利弗。此清净法性即是法界。我依此自性清净心。说不思议法。云何无差别。颂曰。 法身众生中 本无差别相 无作无初尽 亦无有染浊 法空智所知 无相圣所行 一切法依止 断常皆悉离 复次此菩提心。在于一切众生身中。有十种无差别相。所谓无作以无为故。无初以无起故。无尽以无灭故。无染浊以自性清净故。性空智所知以一切法无我一味相故。无形相以无诸根故。圣所行以是佛大圣境界故。一切法所依以染净诸法所依止故。非常以是杂染非常法性故。非断以是清净非断法性故。云何分位。颂曰。 不净众生界 染中净菩萨 最极清净者 是说为如来 复次此菩提心。无差别相故。不净位中名众生界。于染净位名为菩萨。最清净位说名如来。如说。舍利弗。即此法身。为本际无边烦恼藏所缠。从无始来生死趣 现代汉语译本： 至于成就佛的果位，不称为菩提心（Bodhi-citta，觉悟之心），而称为阿罗诃（Arhat，应供），具有清净、真我、快乐、常恒的功德。 此心的自性光明洁净，与法界（Dharmadhatu，一切法的本体）同一本体。如来（Tathagata，佛的称号）依此心，宣说不可思议的佛法。 此外，这菩提心，永远远离一切客尘（Agantuka-klesa，外来的烦恼）的过失和罪恶，不离一切功德的成就。获得四种最上的波罗蜜（Paramita，到彼岸），名为如来法身（Dharmakaya of Tathagata，佛的法性之身）。如经中所说，世尊（Bhagavan，佛的称号）如来的法身，就是常波罗蜜、乐波罗蜜、我波罗蜜、净波罗蜜。如来的法身，就是被客尘烦恼所染的自性清净心的另一种名称。又如经中所说：‘舍利弗（Sariputra，佛陀的十大弟子之一），这清净的法性就是法界。我依此自性清净心，宣说不可思议的佛法。’ 怎么会没有差别呢？ 偈颂说： 法身在众生之中，本来没有差别的相状。没有造作，没有初始，没有终尽，也没有任何染污。是空性的智慧所能了知的，是无相的圣者所修行的。是一切法的依止处，断见和常见都完全远离。 此外，这菩提心，存在于一切众生的身中，有十种没有差别的相状。 所谓没有造作，因为是无为法（Asamskrta-dharma，非造作之法）的缘故；没有初始，因为没有生起的缘故；没有终尽，因为没有灭亡的缘故；没有染污，因为自性清净的缘故；是空性的智慧所能了知的，因为一切法无我（Anatma，无自性）同一体性的缘故；没有形相，因为没有诸根（Indriya，感觉器官）的缘故；是圣者所修行的，因为是佛的大圣境界的缘故；是一切法所依止的，因为是染污和清净诸法所依止的缘故；不是常恒的，因为是杂染的非常法性的缘故；不是断灭的，因为是清净的非断法性的缘故。 它的分位是怎样的呢？ 偈颂说： 在不净的众生界中，在染污中清净的是菩萨（Bodhisattva，有情觉悟者），最极清净的，就说是如来。 此外，这菩提心，因为没有差别的相状，所以在不净的位次中，称为众生界；在染污和清净的位次中，称为菩萨；在最清净的位次中，称为如来。 如经中所说：‘舍利弗，就是这法身，被本际无边的烦恼藏所缠缚，从无始以来在生死轮回之中。’