Chinese
大正藏第 31 册 No. 1627 大乘法界无差别论 No. 1627 [cf. No. 1626] 大乘法界无差别论一卷(一名如来藏论) 坚慧菩萨造 大唐于阗三藏提云般若译 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 有情菩提心具足 能生圣者及自然 一切善法所依处 由如地海种子等 彼种含在母胎中 亦如乳母共长养 信心胜智菩提本 大定大悲育应知 性净觉心常无垢 犹如大宝太虚空 如苏迷卢超众岳 一切白法宝生处 贪嗔痴等皆断尽 不为烦恼过所牵 过于殑伽沙伎能 万法圆满光映彻 净我乐常波罗蜜 得成应供十方尊 因时即是菩提心 果满德圆名正觉 彼体能含法界相 智光朗彻净无瑕 菩提心法不思议 诸佛如来皆赞叹 无始以来非造作 无有质碍亦无终 以空无相慧了知 诸佛如来之境界 彼性一切法所依 远离断常二种见 法身与彼众生界 是故佛说本无差 不净及与净非净 极净次第应当知 初即众生次菩萨 最后如来极清净 尘垢所污性不明 喻若重云掩丽日 烦恼云网皆解脱 日轮光照满虚空 现代汉语译本 《大乘法界无差别论》一卷（又名《如来藏论》） 坚慧菩萨造 大唐于阗三藏提云般若译 法界不生也不灭，没有衰老病死，没有五蕴的过患。 因为发起殊胜的菩提心（bodhicitta，觉悟之心），所以我现在稽首礼敬。 有情众生具足菩提心，能生出圣者和自然觉悟者。 菩提心是一切善法的所依之处，犹如大地、海洋和种子等。 菩提心的种子含藏在母胎中，又如乳母共同长养。 信心、殊胜的智慧是菩提的根本，大定（mahāsamādhi，伟大的禅定）和大悲（mahākaruna，伟大的慈悲）应该知道是培育菩提心的要素。 自性清净的觉心（bodhicitta，觉悟之心）常无垢染，犹如巨大的宝藏和广阔的虚空。 犹如须弥山（Sumeru，佛教宇宙观中的圣山）超越众山，是一切清净之法的宝贵生处。 贪婪、嗔恨、愚痴等都已断尽，不被烦恼的过患所牵累。 胜过恒河沙数般的技能，万法圆满，光明映照通彻。 清净的真我、快乐、常恒、波罗蜜（pāramitā，到达彼岸），得以成就应供的十方诸佛。 因地时的发心就是菩提心，果地圆满功德时名为正觉（sambodhi，完全的觉悟）。 菩提心的本体能包含法界的相状，智慧之光朗照通彻，清净无瑕。 菩提心之法不可思议，诸佛如来都赞叹。 从无始以来就不是造作而成，没有质碍，也没有终结。 以空性、无相的智慧来了解诸佛如来的境界。 菩提心的自性是一切法的所依，远离断见和常见两种边见。 法身（dharmakāya，佛的法性之身）与众生界，所以佛说本来没有差别。 不净、净非净、极净，这三种次第应当知道。 最初是不净的众生，其次是净非净的菩萨（bodhisattva，追求觉悟的修行者），最后是极净的如来（tathāgata，佛的称号）。 被尘垢所污染，自性光明不明显，比喻就像厚重的云层遮蔽美丽的太阳。 当烦恼的云网都解脱时，太阳的光芒照耀充满虚空。
English
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 (坚慧菩萨) Translated by Prajñā (般若), Tripiṭaka Master from Khotan (于阗) 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 (五蕴, 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 (苏迷卢, 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 (波罗蜜, 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 (正觉, 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 (如来, 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 (菩萨, 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. -------------------------------------------------------------------------------- 劫火炽盛在空中 太虚本无有烧相 如是法性不被烧 老病死火无能坏 一切世间生灭法 皆悉不离于虚空 如是无为法界中 诸根依此而生灭 如灯明暖色和合 离此三法更无灯 如是佛法与体俱 离此法外无别体 客尘烦恼性非有 与彼净体先相离 不空无垢法相应 无有断脱常随转 如莲开已叶所盖 如金性净没秽中 亦如满月罗睺吞 不能照世烦恼覆 如清池水妙华敷 金山泥滓无能污 如净空中星月满 解慧圆间垢消除 譬如旭日照世间 千光晃耀普周遍 如地如海谷宝满 得脱生死养众生 恒处生死发智悲 常无常等无住着 禅定总持清净水 牟尼王云善谷因 斯即法身是如来 亦名圣帝真圆寂 如水与冷不相离 佛果涅槃亦复然 论摄颂曰。 果因及自性 异名与差别 异相不染性 亦名常和合 有无义一性 略说有十二 菩提心之名 应知其次第 释曰。此是论体。
Chinese
其中先示菩提心果。次明功能。从彼因起。因既起已即自性施设相貌异名差别。随受身处不被污染故。说为常和合。无别善法相应。住烦恼中名为无义。出缠清净名为有义。亦名一性俱涅槃故。十二种义次第应知。于 中何者是菩提心果。所谓诸佛寂灭涅槃是也。亦非余者。何以故。微细习气悉已断故。言无生者。意成诸蕴本不生故。言无老者。寂灭功能增长殊胜至边际故。言无病者。一切烦恼习障及所知障俱永断故。言无死者。不思议变易无终尽故。言无蕴者。无始无明住地悉以断故。言无过者。一切身口意业无过失故。亦能超过一切诸功能故。彼由何得从菩提心。最胜方便不退失因。而能证得涅槃果故。何者名涅槃界。所谓诸佛不可思议法界之性转依法身。是涅槃界也。是故我今顶礼彼不思议菩提之心。因果增长渐渐明盛。如初月故。 复次菩提心种子者。一切世间善法谷生所依住处。如大地故。一切圣者法宝出处。如大海故。一切诸佛道树之所从生。次第之因如种子故。此是菩提心之果也。 复次何以得知彼因相应。如转轮王子。言净信者。即是菩提心种。言胜智者。即最胜般若能了一切。名之为母。三摩地者。以定为胎。一切善法安住其中。安乐为体。言大悲者。于诸众生起大悲故。于生死中不疲倦故。及能圆满一切种智。养菩提心。为乳母故。复次彼因和合菩提之心。应知有二。何者为二。一谓烦恼所染污相。二谓白法自性之相。于中染者。彼自性清净常心不染。而为客尘烦恼覆障染污。犹如火等自性清净 现代汉语译本： 什么是菩提心（bodhicitta）的果？就是诸佛（Buddha）寂灭的涅槃（Nirvana）。不是其他的。为什么呢？因为微细的习气都已经断除了。说到‘无生’，意思是说构成诸蕴（skandha）的根本本来就不生。说到‘无老’，是因为寂灭的功能增长殊胜到了边际。说到‘无病’，是因为一切烦恼习气和所知障（jñeyāvaraṇa）都永远断除了。说到‘无死’，是因为不可思议的变易没有终尽。说到‘无蕴’，是因为无始以来的无明住地都已断除。说到‘无过’，是因为一切身口意业都没有过失，也能超过一切诸功能。他们由什么而得到这些呢？因为从菩提心出发，以最殊胜的方便和不退失的因，才能证得涅槃的果。什么叫做涅槃界（Nirvana-dhātu）？就是诸佛不可思议法界（Dharmadhatu）之性的转依法身（Dharmakaya），这就是涅槃界。因此，我现在顶礼那不可思议的菩提心，它的因果增长渐渐明盛，就像初月一样。 再者，菩提心的种子，是一切世间善法谷物生长的所依住处，就像大地一样。是一切圣者法宝的出处，就像大海一样。是一切诸佛道树（Bodhi tree）生长的次第之因，就像种子一样。这就是菩提心的果。 再者，如何得知彼因相应呢？就像转轮王（cakravartin）的王子一样。说到‘净信’，就是菩提心的种子。说到‘胜智’，就是最殊胜的般若（prajna），能够了解一切，名为母亲。三摩地（samadhi），以定为胎，一切善法安住在其中，以安乐为体。说到‘大悲’，是因为对诸众生生起大悲心，在生死中不疲倦，并且能够圆满一切种智（sarvajnana），养育菩提心，就像乳母一样。再者，彼因和合的菩提心，应当知道有两种。哪两种呢？一种是烦恼所染污的相，一种是白法自性的相。其中染污的，是彼自性清净常心不染，而是被客尘烦恼覆盖染污，犹如火等自性清净。
English
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. --------------------------------------------------------------------------------
Chinese
为灰泥云尘等障蔽。譬如火与宝珠虚空及水自性不染。若离灰等。火等自性皆得清净。一切众生亦复如是。自性之心皆同清净。为贪等烦恼之所染污。若离贪等则心得清净。复云何知白法之相亦皆清净。自性清净一切白法之所依止。一切白法亦从彼生。如苏迷卢山出生宝故。菩提之心亦复如是。一切技艺皆得圆满。获得四种大波罗蜜多。是故说为如来法身。如经中说。世尊。如来法身是常波罗蜜。乐波罗蜜。我波罗蜜。净波罗蜜。彼如来法身。为烦恼随烦恼之所染污。自性清净心是异名说。如经中说。舍利弗。此善法如实真如法界自性清净心相应法体。我依此自性清净心。为众生故说为不可思议。 复次彼心于诸众生。为十种事无差别相。所谓无作故。无始不生故。无终不灭故。无碍自性光明故。以空智知一切法一味相犹无性故。无性即无相离诸根境界故。是圣者所行诸佛境界故。一切法所依染净诸法所依止故。远离于常染法无常故。远离于断白法不断故。此复差别略有三相。言不净者。即初说名为众生界。净不净者。即次说明为菩萨也。极清净者。说为如来。如经所说。舍利弗。即此法界过于恒沙。无边烦恼㲉所缠里。无始世来常为生死波浪漂流。往来生灭恒处中流。说名众生。舍利弗。即此法界无边。厌离 现代汉语译本：被灰尘、泥土、云雾等遮蔽。譬如火焰、宝珠、虚空以及水，其自性原本不被污染。如果脱离了灰尘等，火焰等的自性都能够变得清净。一切众生也是如此，自性的心都同样清净，只是被贪婪等烦恼所染污。如果脱离了贪婪等，那么心就能得到清净。又如何得知清净之法的相也是清净的呢？自性清净是所有清净之法所依赖的基础，一切清净之法也由此而生，就像须弥山（Sumeru Mountain）出生宝物一样。菩提之心也是如此，一切技艺都能得到圆满，获得四种波罗蜜多（Pāramitā，意为“到彼岸”）。因此说它是如来的法身。如经中所说：‘世尊，如来的法身是常波罗蜜、乐波罗蜜、我波罗蜜、净波罗蜜。’那如来的法身，会被烦恼和随烦恼所染污吗？自性清净心是不同的名称而已。如经中所说：‘舍利弗（Śāriputra），这善法如实真如法界自性清净心相应法体。我依据这自性清净心，为了众生的缘故，说为不可思议。’ 其次，这颗心对于所有众生来说，在十个方面没有差别。这十个方面是：没有造作，没有开始所以不生，没有终结所以不灭，没有阻碍的自性光明，用空性的智慧知道一切法都是一个味道，因为没有自性，没有自性就是没有相，远离了各种根的境界，是圣者所行走的诸佛境界，是一切法所依赖的，是染污和清净诸法所依赖的基础，远离了常，因为染污之法是无常的，远离了断，因为清净之法是不断的。这种差别略有三种相：说不净的，就是最初所说的众生界；净与不净的，就是接下来所说的菩萨；极清净的，就是所说的如来。如经中所说：‘舍利弗，就是这法界被超过恒河沙数量的无边烦恼所缠绕，从无始以来常常被生死的波浪所漂流，往来生灭，恒常处于中流，这叫做众生。舍利弗，就是这法界无边，厌离