大乘法界無差別論一卷(一名如來藏論)
Treatise on the Non-Difference of the Dharmadhatu in the Mahayana, One Volume
堅慧菩薩造
Composed by Bodhisattva Jiānhuì
大唐于闐三藏提雲般若譯
Translated by Tripitaka Master Divākara of Khotan during the Tang Dynasty
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。
性淨覺心常無垢， 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。
淨我樂常波羅蜜， 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， 智光朗徹淨無瑕，
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。
不淨及與淨非淨， 極淨次第應當知，
初即眾生次菩薩， 最後如來極清淨。
塵垢所污性不明， 喻若重雲掩麗日，
煩惱雲網皆解脫， 日輪光照滿虛空。
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。
如燈明煖色和合， 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， 與彼淨體先相離，
不空無垢法相應， 無有斷脫常隨轉。
如蓮開已葉所蓋， 如金性淨沒穢中，
亦如滿月羅睺吞， 不能照世煩惱覆。
如清池水妙華敷， 金山埿滓無能污，
如淨空中星月滿， 解慧圓照垢消除。
譬如旭日照世間， 千光晃耀普周遍，
如地如海穀寶滿， 得脫生死養眾生。
恒處生死發智悲， 常無常等無住著，
禪定總持清淨水， 牟尼王雲善穀因。
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。
The Dharma Realm neither arises nor ceases, Free from old age, sickness, death, and the flaws of the aggregates. From it arises the supreme aspiration for Enlightenment, And so I now bow my head in reverence.
Sentient beings, when endowed with the aspiration for Enlightenment, Give birth to sages and the natural state. It is the foundation of all wholesome dharmas, Like the earth, the ocean, and seeds.
That seed is contained within the womb, Nurtured and grown like a child by a nurse. Know that faith, supreme wisdom, and the root of Enlightenment, Are nurtured by great concentration and great compassion.
The inherently pure awakened mind is forever stainless, Like a great jewel or the vast sky. Like Mount Sumeru towering above all peaks, It is the source from which all pure dharmas arise.
Greed, hatred, and delusion are all completely severed, Not bound by the faults of afflictions. Surpassing the sands of the Ganges in skillful means, All dharmas are perfected, their light radiant and clear.
Purity, self, bliss, permanence—the perfections— Are attained, becoming the Worthy One revered in all directions. In the causal stage, this is the aspiration for Enlightenment; When the fruit is full and virtues complete, it is called Perfect Enlightenment.
Its essence can contain the appearance of the Dharma Realm, Its wisdom-light brilliant, pure, and flawless. The Dharma of the aspiration for Enlightenment is inconceivable, Praised by all Buddhas and Tathagatas.
From beginningless time, it is uncreated, Without material obstruction and without end. Known through the wisdom of emptiness and signlessness, It is the realm of all Buddhas and Tathagatas.
That nature is the basis of all dharmas, Far removed from the two views of annihilation and permanence. The Dharma Body and the realm of sentient beings— Therefore, the Buddha taught they are fundamentally not different.
Impure, pure, and neither pure nor impure, One should know the stages in sequence: First, ordinary beings; then, bodhisattvas; Finally, the Tathagata, supremely pure.
When stained by dust and defilement, its nature is not bright, Like thick clouds obscuring the beautiful sun. When the net of afflictions is fully released, The sun's disk shines, filling the empty sky.
When conflagration blazes fiercely in the sky, The vast emptiness has no characteristic of being burned. Likewise, the Dharma nature is not burned, And the fires of old age, sickness, and death cannot destroy it.
All worldly dharmas of birth and death Are never separate from emptiness. Likewise, within this unconditioned Dharma Realm, The faculties depend on it to arise and cease.
Like a lamp's light, warmth, and color combined— Apart from these three, there is no lamp. Likewise, the Buddha's Dharma and its essence are united; Apart from this Dharma, there is no other essence.
Adventitious afflictions have no inherent existence; They were originally separate from that pure essence. In accord with the Dharma of non-empty, stainless nature, There is no severance or detachment; it constantly turns.
Like a lotus that blooms yet is covered by leaves, Like gold, pure in nature, buried in filth, Or like the full moon swallowed by Rahu, Unable to shine on the world, obscured by afflictions.
Like a clear pond where wonderful flowers bloom, Like a golden mountain untainted by mud, Like the pure sky filled with stars and moon, Wisdom's illumination is complete, defilements removed.
Like the morning sun shining upon the world, A thousand lights dazzling, universally pervading, Like the earth, like the ocean, full of grain and jewels, It liberates from birth and death and nourishes beings.
Abiding in birth and death, giving rise to wisdom and compassion, Unattached to permanence or impermanence. Meditative concentration, dharanis, and pure water, Are the causes of good grain, like the cloud of the Muni King.
This is the Dharma Body, the Tathagata, Also called the Holy Lord, true perfect peace. As water and coldness are inseparable, So too are the Buddha's fruit and Nirvana.
論攝頌曰。
The Compendium of Discourses says:
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。
Effects, their causes, and intrinsic nature, Different names and distinctions.
Differences in characteristics, the undefiled nature, Also called the constantly conjoined.
Existence, non-existence, meaning, and oneness— These twelve are briefly explained.
The names of the Bodhi Mind Should be known in order.
釋曰：此是論體。
Explanation: This is the essence of the treatise.
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，出纏清淨名為有義，亦名一性，俱涅槃故。十二種義次第應知。
First, it reveals the fruit of Bodhicitta, then clarifies how its functions arise from that cause. Once the cause arises, it spontaneously manifests its own nature, characteristics, names, and distinctions. Wherever it is received, it remains uncontaminated—thus it is called "constant and harmonious." Without any separate wholesome dharmas accompanying it, dwelling amid afflictions is termed "meaningless." Emerging from mental entanglement, pure and clear, is called "meaningful." It is also known as "singular nature," as both lead to Nirvāṇa. The twelve aspects of meaning should be understood in this order.
於中何者是菩提心果？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。
What, then, is the fruit of Bodhicitta? It is the tranquil nirvana of all Buddhas, and nothing else. Why is that? Because even the subtlest habits have been completely severed. It is called "birthless" because the aggregates produced by intention are inherently unborn. It is called "ageless" because the functions of tranquility have grown and excelled to their utmost limit. It is called "disease-free" because all afflictions, habitual obstructions, and hindrances to knowledge have been utterly eradicated. It is called "deathless" because the inconceivable, transformational existence has no end. It is called "without aggregates" because the beginningless and fundamental ignorance has been cut off. It is called "without fault" because all actions of body, speech, and mind are faultless, and it transcends all functions. How is this attained? It is attained through the supreme, irreversible cause of Bodhicitta, enabling the realization of the fruit of nirvana. What is the realm of nirvana? It is the inconceivable nature of the reality-realm of all Buddhas, which transforms into the Dharma-body—this is the realm of nirvana. Therefore, I now bow to this inconceivable Bodhicitta, whose cause and fruit grow and brighten gradually, like the first crescent moon.
復次菩提心種子者，一切世間善法穀生所依住處，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。
Furthermore, the seed of Bodhicitta is like the earth, which is the foundation where all beneficial qualities of this world take root and grow. It is like the great ocean, the source from which all sacred teachings of the enlightened ones arise. And it is like a seed itself, for it is the primary cause that gradually gives rise to the tree of enlightenment of all Buddhas. Such is the fruit of Bodhicitta.
復次何以得知彼因相應？如轉輪王子。言淨信者，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，於諸眾生起大悲故，於生死中不疲倦故，及能圓滿一切種智，養菩提心為乳母故。復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。於中染者，彼自性清淨常心不染，而為客塵煩惱覆障染污，猶如火等自性清淨為灰埿雲塵等障蔽。譬如火與寶珠虛空及水自性不染，若離灰等，火等自性皆得清淨。一切眾生亦復如是，自性之心皆同清淨，為貪等煩惱之所染污，若離貪等則心得清淨。復云何知白法之相亦皆清淨？自性清淨一切白法之所依止，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、淨波羅蜜。彼如來法身，為煩惱隨煩惱之所染污。」自性清淨心是異名說，如經中說「舍利弗！此善法如實真如法界自性清淨心相應法體，我依此自性清淨心，為眾生故說為不可思議。」
Furthermore, how can one know that the cause corresponds to its effect? It is like the wheel-turning king's son. "Pure faith" is the seed of the bodhi mind. "Supreme wisdom" is the most excellent insight—the ability to understand all things, and for this reason, it is called the mother. "Meditative concentration" serves as the womb, wherein all wholesome qualities reside, with ease and joy as its essence. "Great compassion" arises from having great compassion for all beings, thus never growing weary in the cycle of birth and death, and it can perfect all-knowing wisdom, nurturing the bodhi mind as a wet nurse would. Furthermore, know that the bodhi mind, when its causes are harmoniously combined, has two aspects. What are these two? The first is the aspect of being tainted by afflictions; the second is the aspect of its own pure nature. Among these, regarding the tainted aspect: the mind's own nature is pure and eternal, untouched by afflictions, yet it is obscured and tainted by the dust-like defilements of incidental afflictions. This is like fire, jewels, space, and water, which are pure by nature but obscured by ash, mud, clouds, or dust. For example, fire, a precious gem, empty space, and water are by nature unstained; if they are free from ash and so on, the original nature of fire and the others all become pure. So too are all sentient beings: their mind's own nature is equally pure, but it is tainted by afflictions such as craving. If they are free from craving and so on, the mind becomes pure. How does one know that the aspect of wholesome qualities is also pure? The pure nature itself is the foundation of all wholesome qualities, and all wholesome qualities arise from it, just as precious gems arise from Mount Sumeru. The bodhi mind is likewise; all skills and arts become perfected in it, and it attains the four great perfections (pāramitās). Therefore, it is called the Tathāgata's Dharma Body. As the scripture says, "World-Honored One! The Tathāgata's Dharma Body is the perfection of permanence, the perfection of bliss, the perfection of self, and the perfection of purity. That Tathāgata's Dharma Body is tainted by afflictions and secondary defilements." The nature of the mind, which is originally pure, is expressed through a different name. As the scripture says, "Shariputra! This wholesome quality, which is the true suchness, the true realm of reality, and the essential nature of the mind's pure nature, is the corresponding Dharma principle. For the sake of beings, I explain this pure nature of the mind as inconceivable."
復次彼心於諸眾生，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，染淨諸法所依止故。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。言不淨者，即初說名為眾生界。淨不淨者，即次說名為菩薩也。極清淨者，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裹，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，證得清淨最極清淨法性中住，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。」
Moreover, that mind, with respect to all beings, manifests ten characteristics that are not separate from each other. These are: having no maker, thus no beginning; having no arising, thus no end; having no destruction, no obstruction, and being inherently luminous by nature. Empty wisdom recognizes that all phenomena have a single taste, because they lack a fixed essence. What has no fixed essence has no distinct characteristics, and is beyond the realm of the senses. This is the practice of the noble ones and the domain of all Buddhas. It is the foundation of all phenomena, supporting both impure and pure dharmas. It is free from eternalism, because impure dharmas are impermanent. It is free from nihilism, because wholesome dharmas are continuous.
This distinction can be summarized in three aspects. That which is impure is initially called the "realm of sentient beings." That which is both pure and impure is subsequently called the "Bodhisattva." That which is utterly pure is called the "Tathāgata."
As the sutra says: "Shariputra, this very Dharma-realm, wrapped in more than countless sand grains of the Ganges River of defilements, has from beginningless time been tossed about by the waves of birth and death, coming and going in the cycle of arising and ceasing, always dwelling in the middle current—this is called a 'sentient being.'
Shariputra, this very Dharma-realm, when one deeply tires of birth and death yet does not cling to nirvāṇa, abides in all realms of desire, practices the ten perfections, embraces the eighty-four thousand Dharma doors, and walks the Bodhisattva path—this is called a 'Bodhisattva.'
Shariputra, this very Dharma-realm, when completely freed from countless defilements, having transcended all suffering, far removed from all latent tendencies, afflictions, and stains, attains purity and abides in the most purified nature of reality—this is the one whom all beings look up to, who dwells in all knowledge, who possesses great power without hindrance or attachment, and who has sovereign mastery over all phenomena. This is called the 'Tathāgata, the Worthy One, the Perfectly Enlightened One.'
Therefore, Shariputra, there is no separate 'realm of sentient beings' and no separate 'Dharma-body.' The realm of sentient beings is the Dharma-body, and the Dharma-body is the realm of sentient beings. This is not two different things, only words make them seem distinct."
此復云何？在不淨時煩惱所染，猶如重雲掩覆麗日。自性清淨心無有染，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？猶如燈明及與煖色更無別相，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，所為光明及煖色等不相離故。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了解脫。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，墮於疑惑不淨穢故。猶如滿月，我慢羅睺之所吞故。如清池水，貪欲塵垢之所濁故。喻彼金山，為嗔恚埿所塗染故。如太虛空，愚癡之雲遍滿遮故。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。
What does this mean? When one is impure, afflictions stain the mind, just as thick clouds obscure the brilliant sun. The mind's inherently pure nature remains unstained; once these adventitious afflictions are removed, the sun’s orb shines brightly, filling the entire sky. Since there is birth, aging, sickness, and death, why is this nature said to be eternal? It is like a fire-conflagration burning the vast sky: the sky’s realm is unconditioned and has no nature to be burned. The realm of reality is also unconditioned in this way; the fire of aging, sickness, and death cannot burn or destroy it. Therefore, the scripture says, "World-Honored One! The worldly speak of death and birth, but the Tathāgata-garbha has no death or birth. World-Honored One! Death is the decay of old faculties; birth is the arising of new faculties. World-Honored One! The Tathāgata-garbha is free from the realm of conditioned phenomena and is eternally still." Since this inherent nature of the Womb is eternal and unchanging, if it has not yet been awakened, how can it correspond with the Dharma of the Buddha? It is like a lamp and its warmth—they are not separate phenomena. The Dharma and the Dharma-body are also like this. As the Buddha said, "Shariputra! For example, a lamp has no two dharmas; its function is undivided. The light and warmth are inseparable from each other. Or like a precious jewel, its radiance and form are one. In just the same way, Shariputra, the Dharma-body taught by the Tathāgata is inseparable from the Dharma. Its function of wisdom consists of countless Tathāgata-dharmas, more numerous than the sands of the Ganges." As it is said, "World-Honored One! There are two kinds of wisdom regarding the Tathāgata-garbha: empty and not empty. What are these two? World-Honored One! The empty Tathāgata-garbha is united with the shell of afflictions, inseparable and not yet liberated. The not-empty Tathāgata-garbha consists of inconceivable Buddha-dharmas, more numerous than the sands of the Ganges, inseparable, undetached, and undifferentiated, which realizes the Dharma-body of the Tathāgata." Why is the Dharma-body fully endowed with all virtues and merits, yet sentient beings are not liberated? It is like a lotus flower: it is covered by the net of wrong views. It is also like real gold: it falls into the impurity of doubt and defilement. It is like the full moon: it is swallowed by Rahu, the demon of pride. It is like a clear pond: it is muddied by the dust of greed and desire. It is like a mountain of gold: it is stained by the mud of anger and hatred. It is like the vast sky: it is completely obscured by the clouds of ignorance. It is like the sun before it rises: it is blocked by the abode of the unconscious mind, dwelling within the great matrix of the six sense-fields in the womb. It is like the form of the world-container not yet formed; in this way, the conditions for rain have not yet gathered.
蓮花金滿月， 池水金山空，
如日大地雲， 佛性客塵染。
煩惱覆功能， 佛事無由作，
略說九譬喻， 染淨翻應知。
A lotus flower on a full moon, The golden mountain reflected in empty water— Like sunlight through clouds above the earth, The Buddha-nature is stained by passing dust.
Afflictions cover our innate potential, Keeping us from living as a Buddha would. Here I briefly speak of nine similes— Sullied and pure, these truths you should know.
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「眾生界得清淨時，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，自性清淨，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。」或說一乘性欲，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。」
Thus, the Tathagata's Dharma-body is likewise—when all the defilements and adventitious dust are free from obstacles, and when the inherent functions are complete, it becomes worthy of offerings. All beings share in its enjoyment and realize the eternal, still, cool, and inconceivable realm of Nirvana. This means that the Tathagata, the Worthy One, the Fully Awakened One, is not something apart from the Tathagata's Dharma-body; there is no separate Nirvana. Furthermore, as it is said: "When the realm of beings becomes pure, you should know that this is the Dharma-body." The Dharma-body is the realm of Nirvana, and Nirvana is the Tathagata. As the sutra says: "World-Honored One, the Supreme Perfect Enlightenment is Nirvana. World-Honored One, the realm of Nirvana is the Tathagata's Dharma-body. World-Honored One, there is no Tathagata apart from the Dharma-body. World-Honored One, the Tathagata is the Dharma-body; there is no difference between them." This is the cessation of suffering, etc. Therefore, the sutra says: "World-Honored One, the cessation of suffering is not called the destruction of things. Rather, the cessation of suffering is without beginning, without action, without arising, without appearing, without ceasing, without ending, beyond endings, eternal, unchanging, still, naturally pure, breaking through all shells of afflictions, and fully endowed with inconceivable qualities of the Buddha that are beyond the countless grains of sand of the Ganges—this is called the Tathagata's Dharma-body. World-Honored One, this is the Tathagata-garbha. When still trapped in the shell of afflictions, it is called the Tathagata-garbha. World-Honored One, the Tathagata-garbha is the wisdom of emptiness of all Tathagatas. World-Honored One, the Tathagata-garbha cannot be seen by any Sravakas or Pratyekabuddhas; they have never seen it, never attained it before. Only the Tathagata can realize it and break through all shells of afflictions, cultivating the path that ends all suffering. Therefore, just as water and coldness are inseparable, the nature of awakening and Nirvana are not two, not different." Some speak of one vehicle-nature or no Nirvana. Others speak of the same Dharma-realm, or small Nirvana, medium Nirvana, or great Nirvana. This is not the case. The cause, whether lesser, medium, or greater, transforms into the result, which should be one. Since the cause is different, the result is also different. Therefore, it is said: "World-Honored One, there is no one who attains Nirvana through lesser, medium, or greater means. World-Honored One, those who have equality of Dharma, equality of wisdom, equality of liberation, and equality of liberating knowledge realize Nirvana. Thus, World-Honored One, the realm of Nirvana has one taste, an equal taste—namely, the taste of clear liberation."
大乘法界無差別論一卷
Mahayana Treatise on the Non-Difference of the Dharmadhatu (One Scroll)
此是國、宋藏所謂《法界無差別論》，提雲般若譯者。今按《開元錄》及賢首疏，則彼丹本五言二十四頌者，真是提雲般若所譯，而賢首疏所釋者。又此論，錄及疏中並為單譯，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。而二藏直以此為提雲般若譯者，錯也。
This is the text referred to in the Guo and Song canons as the *Treatise on the Non-Difference of the Dharma Realm*, translated by Divākara. Now, according to the *Kaiyuan Catalog* and Master Xianshou's commentary, the Dān text—a five-character verse format of twenty-four stanzas—is indeed the authentic translation by Divākara, and it is this version that Master Xianshou's commentary explains. As for this present treatise, both the catalog and the commentary list it as a single translation. Although the Guo and Song editions differ from the Dān text in wording, their meaning is no different. Thus, it must be a later retranslation made after the Kaiyuan era. Who translated it, and in which dynasty, remains to be verified. To simply attribute this treatise to Divākara, as the two canons do, is a mistake.