English
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 (禅定, meditative absorption) and Dharani (总持, 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 (如来应正等觉, Thus Come One, worthy one, perfectly enlightened one). In the realm of permanent, tranquil, cool, and inconceivable Nirvana (涅盘, 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 (圣谛, 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 (阿耨多罗三藐三菩提, 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 (苦灭谛, 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.' --------------------------------------------------------------------------------
Chinese
切烦恼藏。具足过恒河沙不离不脱智不思议诸佛法。是故说名如来法身世尊。即此如来法身。未离烦恼藏。说名如来藏。世尊。如来藏智。是如来空智。世尊。如来藏者。一切声闻独觉。本所不见本所不证。唯佛世尊。永坏一切烦恼藏。具修一切苦灭道之所证得。是故当知。佛与涅盘无有差别。譬如冷触不异于水。复次应知。唯有一乘道若不尔者。异此应有余涅盘故。同一法界岂有下劣涅盘胜妙涅盘耶。亦不可言由下中上胜劣诸因而得一果。以现见因差别果亦差别故。是故经言。世尊。实无胜劣差别法证得涅盘世尊。平等诸法证于涅盘。世尊。平等智。平等解脱。平等解脱见。证得涅盘。是故世尊。涅盘界者名为一味。所谓平等味解脱味也。 大乘法界无差别论 此论丹藏与国宋二藏不同。此则丹本。有五字四句二十四颂。间挟七言一偈。离为十二段。段段各释。吾祖贤首疏。所释者。此本也。按彼国宋两本。有七字四句二十偈。一举并出。后方次第释之。其初偈曰。法界不生亦不灭。无老病死无蕴过。由彼发胜菩提心。是故我今稽首礼者是也。今按开元录。及贤首疏。并以此论为单译。而国宋两本与此丹本文虽有异。义则无殊。必是开元之后。后代重译也。但未详何代何人之译。此须待勘。二藏直以为 现代汉语译本 断绝烦恼的储藏（切烦恼藏）。完全具备超过恒河沙数般无数、不离不脱的智慧和不可思议的诸佛法。因此被称为如来法身世尊（如来法身世尊，指佛的真身）。这如来法身，未离开烦恼的储藏时，就称为如来藏（如来藏，指众生本具的佛性）。世尊，如来藏的智慧，就是如来的空性智慧。世尊，如来藏，是一切声闻（声闻，听闻佛陀教诲而证悟的修行者）、独觉（独觉，不依赖他人教导，独自证悟的修行者）原本所不能见到、不能证悟的。只有佛世尊，永远摧毁一切烦恼的储藏，具足修习一切苦灭之道才能证得。因此应当知道，佛与涅槃（涅槃，佛教的最高境界，指解脱一切烦恼和痛苦的状态）没有差别，譬如冷的感觉不异于水。 再次应当知道，只有一乘道（一乘道，指唯一能达到究竟解脱的道路），如果不是这样，除此之外应该还有其他的涅槃。同一法界（法界，指宇宙万有及其规律），怎么会有下劣的涅槃和胜妙的涅槃呢？也不可以说由下、中、上胜劣不同的因，而得到同一个果。因为现见因有差别，果也会有差别。所以经中说，世尊，实际上没有胜劣差别的法证得涅槃。世尊，以平等诸法证得涅槃。世尊，以平等智、平等解脱、平等解脱见证得涅槃。所以世尊，涅槃界（涅槃界，指涅槃的境界）被称为一味，就是平等味和解脱味。 《大乘法界无差别论》 此论的丹藏本与国宋二藏本不同。这里是丹藏本，有五字四句二十四颂，中间夹杂七言一偈，分为十二段，每段各自解释。我的祖师贤首（贤首，唐代高僧，华严宗创始人之一）疏解的，就是这个版本。按照彼国宋两本，有七字四句二十偈，一次全部列出，然后才依次解释。它的最初的偈颂是：‘法界不生亦不灭，无老病死无蕴过，由彼发胜菩提心，是故我今稽首礼’。现在按照开元录以及贤首疏，都认为此论是单译。而国宋两本与此丹文本虽然有差异，意义则没有不同。必定是开元之后，后代重新翻译的。但还不知道是什么时代什么人翻译的，这需要等待考证。二藏直接认为是
English
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 --------------------------------------------------------------------------------