English
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. --------------------------------------------------------------------------------
Chinese
如来藏。未脱烦恼㲉。名如来藏。世尊。如来藏者。是诸如来空智。世尊。如来藏。一切声闻缘觉所不能见。先未曾见。昔未曾得。唯有如来得证。及破一切烦恼㲉。修习一切苦灭道。是故如水与冷。觉性与涅槃无二无别故。或说一乘性欲。或不涅槃。又说同一法界。或小涅槃或中涅槃或大涅槃不尔。下中上因中转果应为一也。因既差别果亦差别。是故言。世尊。无有下中上者得涅槃。世尊。平等法者。平等智者。平等解脱者。解脱知见者。证得涅槃。是故世尊。涅槃界一味等味所谓明解脱味。 大乘法界无差别论一卷 此是国宋藏。所谓法界无差别论。提云般若译者。今按开元录及贤首疏。则彼丹本五言二十四颂者。真是提云般若所译。而贤首疏所译者。又此论。录及疏中并为单译。而国宋两本与彼丹本。文虽有异义则无殊。必是开元之后。后代重译。但未知何代何人之译。此须待勘。而二藏直以此为提云般若译者错也。 现代汉语译本： ‘如来藏’（Tathagatagarbha，如来法身所藏之处）。尚未脱离烦恼垢时，名为‘如来藏’。世尊，‘如来藏’是诸如来的空性智慧。世尊，‘如来藏’是一切声闻（Sravaka，听闻佛法者）和缘觉（Pratyekabuddha，靠自身领悟佛法者）所不能见的，过去未曾见过，以前未曾获得，唯有如来才能证得，以及破除一切烦恼垢，修习一切苦灭之道。因此，如同水与冷，觉性与涅槃（Nirvana，解脱）无二无别。所以，或者说‘一乘’（Ekayana，唯一解脱之道），或者说不入涅槃，又说同一法界（Dharmadhatu，诸法本性）。或者说小涅槃、中涅槃或者大涅槃，并非如此。如果不是这样，下、中、上等不同因所转化的果应该是一样的。因既然有差别，果也应该有差别。所以说，世尊，没有下、中、上等差别的人证得涅槃。世尊，平等法者，平等智者，平等解脱者，解脱知见者，证得涅槃。因此，世尊，涅槃界是一种味道，平等味道，所谓明解脱味。 《大乘法界无差别论》一卷 这是国宋藏。所谓《法界无差别论》，提云般若（Divakara，印度僧人）译者。现在按照开元录及贤首疏，那么那个丹本五言二十四颂，真是提云般若所译。而贤首疏所译的，又是此论。录及疏中都作为单译。而国宋两本与那个丹本，文虽有异义则无殊。必定是开元之后，后代重译。但不知道是哪个朝代哪个人的翻译。这需要等待考证。而二藏直接以此为提云般若译者是错误的。
English
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. --------------------------------------------------------------------------------