佛說佛地經
Buddha Speaks the Buddha Ground Sutra
大唐三藏法師玄奘奉詔譯
Translated by the Tang Dynasty Tripitaka Master Xuanzang by Imperial Decree
如是我聞：
Thus I have heard:
一時薄伽梵，住最勝光曜七寶莊嚴，放大光明普照一切無邊世界。無量方所妙飾間列周圓無際，其量難測超過三界所行之處，勝出世間善根所起，最極自在淨識為相。如來所都，諸大菩薩眾所雲集，無量天龍、人、非人等常所翼從，廣大法味喜樂所持，作諸眾生一切義利，滅諸煩惱交橫纏垢，遠離眾魔過諸莊嚴。如來莊嚴之所依處，大念慧行以為遊路，大止妙觀以為所乘，大空、無相、無願解脫為所入門，無量功德眾所莊嚴，大寶花王眾所建立。大宮殿中，是薄伽梵最清淨覺，不二現行趣無相法，住於佛住，逮得一切佛平等性到無障處，不可轉法所行無礙。其所成立不可思議，遊於三世平等法性，其身流布一切世界，於一切法智無疑滯，於一切行成就大覺，於諸法智無有疑惑，凡所現身不可分別，一切菩薩正所求智，得佛無二住勝彼岸，不相間雜。如來解脫妙智究竟，證無中邊佛地平等，極於法界，盡虛空性窮未來際。
At one time, the Blessed One dwelt in a supremely radiant palace adorned with the seven precious treasures, emitting great light that universally illuminated all boundless worlds. This palace, with its infinite array of exquisite ornaments arranged in perfect order without end, was immeasurable in scope, beyond the realms of the three worlds. It arose from supreme virtuous roots surpassing the mundane world, characterized by the most perfect, freedom-granting pure consciousness.
In this palace—inhabited by the Tathāgata, thronged by a multitude of great Bodhisattvas, and constantly attended by countless celestial beings, dragons, humans, and non-humans—the Buddha was sustained by the joy of the vast Dharma's taste. He benefitted all beings with every conceivable advantage, quelled the tangled defilements of afflictions, transcended all demons, and surpassed all adornments.
This palace was the abode of the Tathāgata's own adornment, with mindfulness, wisdom, and practice as its pathways; great calmness and sublime insight as its vehicles; and the liberating gateways of emptiness, signlessness, and wishlessness as its entrances. It was adorned with countless virtues and established by the great jewel-king flower.
Within this great palace, the Blessed One realized the purest awakening, did not abide in duality, and entered the signless Dharma. Dwelling in the Buddha's dwelling, he attained equality with all Buddhas, reached the unimpeded state, and practiced an irreversible Dharma that was unobstructed. His accomplishments were inconceivable; he roamed through the three times with equal Dharma-nature. His body pervaded all worlds, his wisdom understood all dharmas without hesitation, and his actions achieved great enlightenment. He had no doubt about the wisdom of all phenomena. Whatever body he manifested was beyond discrimination, embodying the very wisdom sought by all Bodhisattvas. Having attained the Buddha's non-dual state, he reached the supreme shore, undivided and unmixed. His liberation and sublime wisdom were ultimate, realizing a Buddha-ground beyond center and edge, equal to the ultimate reality, stretching to the exhaustion of space and the end of future time.
與諸無量大聲聞眾俱——一切調順皆是佛子，心善解脫、慧善解脫、戒善清淨，趣求法樂，多聞聞持；其聞積集，善思所思、善說所說、善作所作，捷慧速慧、利慧出慧、勝決擇慧、大慧廣慧及無等慧，慧寶成就，具足三明，逮得第一現法樂住，大淨福田，威儀寂靜，大忍柔和成就無減，已善奉行如來聖教——復有無量菩薩摩訶薩，從諸佛土俱來集會——皆住大乘遊大乘法，於諸眾生其心平等，離諸分別及不分別、種種分別，摧諸魔怨，遠離一切聲聞獨覺繫念分別，廣大法味喜樂所持，超五怖畏，一向趣入不退轉位，息諸眾生一切苦惱所逼迫地而現在前——妙生菩薩而為上首。
He was accompanied by a vast assembly of great hearers—all well-tamed, all true sons of the Buddha, their minds and wisdom fully liberated, their moral discipline pure and clear. They pursued the joy of the Dharma, were learned and retentive, accumulating what they had heard; they thought well what was to be thought, spoke well what was to be spoken, and did well what was to be done. They possessed sharp, swift, keen, and transcendent wisdom; superior, discerning wisdom; great, vast, and unequaled wisdom—a jewel of wisdom. They were endowed with the threefold knowledge, had attained the foremost peace in this very life, and were a great pure field of merit. Their conduct was serene, their patience profound and gentle, and their virtues undiminished. They perfectly practiced the sacred teaching of the Thus-Come One.
Also present were countless great bodhisattvas who had gathered from all Buddha lands. They all abided in and traveled within the Great Vehicle. Their minds were impartial toward all beings, free from discrimination, non-discrimination, and every kind of distinction. They had crushed all foes of harmful influences, and had left far behind any thoughts clinging to the paths of hearers or solitary awakeners. Sustained by the joy and delight of the vast Dharma taste, they had transcended the five fears and were irrevocably progressing toward the state of non-retrogression. They had calmed the ground where all beings are oppressed by suffering, and it had now become present before them. At their head was the bodhisattva Wondrous Birth.
爾時世尊告妙生菩薩：「妙生當知，有五種法攝大覺地。何等為五？所謂清淨法界、大圓鏡智、平等性智、妙觀察智、成所作智。」
At that time, the World-Honored One said to Bodhisattva Wonderful Life, "Wonderful Life, you should know that there are five elements that encompass the realm of great enlightenment. What are these five? They are: the pure realm of truth, the great mirror-like wisdom, the wisdom of equality, the wisdom of wondrous observation, and the wisdom that accomplishes all actions."
「妙生當知，清淨法界者，譬如虛空，雖遍諸色種種相中，而不可說有種種相，體唯一味。如是如來清淨法界，雖復遍至種種相類所知境界，而不可說有種種相，體唯一味。
"Wonderful Being, you should understand: The pure realm of truth is like space itself. Though it pervades all forms and appearances of countless kinds, it cannot be described as having those forms and appearances—its nature is a single essence. In the same way, the Tathagata's pure realm of truth, though it extends into all kinds of different objects of knowledge, cannot be described as having those different qualities—its nature is a single essence."
「又如虛空，雖遍諸色不相捨離，而不為色過所染污。如是如來清淨法界，雖遍一切眾生心性，由真實故不相捨離，而不為彼過所染污。
"Again, like space, which pervades all forms without being separate from them, yet remains unstained by their impurities—in the same way, the Tathagata's pure Dharmadhatu pervades the mind-nature of all beings. Because of its true nature, it is never separate from them, yet it remains unstained by their faults."
「又如虛空，含容一切身、語、意業，而此虛空無有起作。如是如來清淨法界，含容一切智所變化利眾生事，清淨法界無有起作。
Furthermore, just as space contains and embraces all actions of body, speech, and mind, yet space itself never exerts any effort, so too does the Tathagata's pure Dharma-realm encompass all wisdom-born works that benefit beings, yet this pure Dharma-realm itself never exerts any effort.
「又如空中種種色相現生現滅，而此虛空無生無滅。如是如來淨法界中，諸智變化利眾生事現生現滅，而淨法界無生無滅。
Just as various forms and colors appear and disappear within space, yet space itself neither arises nor ceases, so too, within the pure realm of the Thus-Come One, all the activities of wisdom that transform and benefit beings appear and disappear, yet the pure realm itself neither arises nor ceases.
「又如空中種種色相現增現減，而此虛空無增無減。如是如來淨法界中，顯示如來甘露聖教有增有減，而淨法界無增無減。
"Furthermore, just as various forms and colors appear and disappear within space, yet space itself neither increases nor decreases—in the same way, within the pure realm of the Tathāgata, the sacred teachings of the Tathāgata's nectar-like truth may seem to increase or decrease, but the pure realm itself remains ever without increase or decrease."
「又如空中十方色相無邊無盡，是虛空界無邊盡故，而此虛空無去無來、無動無轉。如是如來淨法界中，建立十方一切眾生利益安樂，種種作用無邊無盡，清淨法界無邊盡故，而淨法界無去無來、無動無轉。
Just as the boundless, endless forms and colors in the ten directions of space are without limit because space itself is limitless, yet this space neither comes nor goes, neither moves nor changes. In the same way, within the pure reality of the Tathagata, countless and endless beneficial means arise for the welfare and happiness of all beings throughout the ten directions, because the pure reality itself is limitless—yet this pure reality neither comes nor goes, neither moves nor changes.
「又如空中三千世界現壞現成，而虛空界無壞無成。如是如來淨法界中，現無量相成等正覺，或復示現入大涅槃，而淨法界非成等覺、非入寂滅。
Again, it is like the countless worlds in space: they appear to arise and appear to perish, yet space itself neither arises nor perishes. In the same way, within the pure realm of the Tathāgata, countless manifestations appear—beings attaining perfect enlightenment, or entering great nirvāṇa—yet the pure realm itself neither attains enlightenment nor enters nirvāṇa.
「又如依空種種色相，壞、爛、燒、燥變異可得，而虛空界非彼所變、亦無勞弊。如是依止如來淨界眾生界內，種種學處身、語、意業毀犯可得，而淨法界非彼變異、亦無勞弊。
"Just as various forms, colors, and shapes—whether decaying, breaking down, burning, or drying up—appear and change within the space of the sky, yet the sky itself is not altered by these changes nor does it become worn out, similarly, within the realm of sentient beings that depend on the pure realm of the Tathāgata, various violations of discipline in body, speech, and mind may occur, yet the pure Dharma realm itself is not altered by these violations nor does it become worn out."
「又如依空大地大山、光明、水火、帝釋、眷屬，乃至日月種種可得，而虛空界非彼諸相。如是依止如來淨界戒蘊、定蘊、慧蘊、解脫、解脫智見諸蘊可得，而淨法界非彼諸相。
"Again, just as the earth, great mountains, light, fire, water, Indra and his retinue, and even the sun and moon can all be found in reliance on space—yet the realm of space itself is none of those forms—so too, in reliance on the pure realm of the Tathāgata, the aggregates of morality, concentration, wisdom, liberation, and the knowledge and vision of liberation can be found. Yet the pure reality-limit itself is none of those forms."
「又如空中種種因緣展轉生起，三千大千無量世界周輪可得，而虛空界無所起作。如是如來淨法界中，具無量相諸佛眾會周輪可得，而淨法界無所起作。
"Furthermore, just as various causes and conditions arise sequentially in the sky, giving form to the countless worlds of the great trichiliocosm in their full circumference, yet the nature of space itself remains unmoved and uncreated. In the same way, within the pure realm of the Tathagata, the assemblies of countless Buddhas with their infinite marks appear in their full circumference, yet the pure realm itself remains unmoved and uncreated."
「復次妙生！大圓鏡智者，如依圓鏡眾像影現。如是依止如來智鏡，諸處、境、識眾像影現。唯以圓鏡為譬喻者，當知圓鏡、如來智鏡平等平等，是故智鏡名圓鏡智。
"Furthermore, Miaosheng, the Great Perfect Mirror Wisdom is like a clear, round mirror that reflects countless images within it. In the same way, relying on the Tathagata's wisdom mirror, all places, objects, and perceptions appear as reflections. The round mirror is merely a metaphor, for you should understand that the round mirror and the Tathagata's wisdom mirror are perfectly equal. Therefore, this wisdom mirror is called Perfect Mirror Wisdom.
「如大圓鏡，有樂福人懸高勝處無所動搖，諸有去來無量眾生，於此觀察自身德失，為欲存德捨諸失故。如是如來懸圓鏡智處淨法界，無間斷故無所動搖，欲令無量無數眾生觀於染淨，為欲取淨捨諸染故。
「又如圓鏡極善磨瑩，鑒淨無垢光明遍照。如是如來大圓鏡智，於佛智上，一切煩惱、所知障垢永出離故，極善磨瑩，為依止定所攝持故，鑒淨無垢，作諸眾生利樂事故，光明遍照。
Again, like a perfectly polished round mirror—clear, pure, and unstained—its radiance shines everywhere. In the same way, the Tathagata's great mirror-like wisdom, upon the wisdom of the Buddha, has all the stains of afflictions and obstacles to knowledge completely removed, so it is perfectly polished. Because it is sustained by the support of concentration, it is clear, pure, and unstained. For the sake of bringing benefit and happiness to all beings, its light shines everywhere.
「又如圓鏡依緣本質，種種影像相貌生起。如是如來大圓鏡智，於一切時依諸緣故，種種智影相貌生起。
Again, it is like a perfect mirror. Due to the conditions of the objects before it, various images and appearances arise. In the same way, the Tathagata’s Great Perfect Mirror Wisdom, at all times and in dependence on various conditions, gives rise to diverse forms and appearances of wisdom.
「如圓鏡上非一眾多諸影像起，而圓鏡上無諸影像，而此圓鏡無動無作。如是如來圓鏡智上，非一眾多諸智影起，圓鏡智上無諸智影，而此智鏡無動無作。
「又如圓鏡與眾影像非合非離，不聚集故，現彼緣故。如是如來大圓鏡智，與眾智影非合非離，不聚集故，不散失故。
「又如圓鏡周瑩其面，於一切處為諸影像遍起依緣。如是如來大圓鏡智，不斷無量眾行善瑩，為諸智影遍起依緣，謂聲聞乘諸智影像、獨一覺乘諸智影像、無上大乘諸智影像，為欲令諸聲聞乘人依聲聞乘而出離故，獨一覺人依獨覺乘而出離故，大乘之人依無上乘而出離故。
「如圓鏡中大影可得，所謂大地、大山、大樹、大宮舍影，而是圓鏡不等彼量。如是如來圓鏡智上，從極喜地乃至佛地智影可得，及與一切世、出世法智影可得，而圓鏡智非彼分量。
「又如圓鏡，非處障質影像起緣。如是如來大圓鏡智，非惡友攝、聞不正法障礙眾生智影起緣，彼非器故。
「又如圓鏡，非處闇質影像起緣。如是如來大圓鏡智，非處樂惡、愚暗眾生智影起緣，彼非器故。
「又如圓鏡，非處遠質影像起緣。如是如來大圓鏡智，非處不淨、感匱法業、不信眾生智影起緣，彼非器故。
「復次妙生！平等性智者，由十種相圓滿成就。證得諸相增上喜愛，平等法性圓滿成故；證得一切領受緣起，平等法性圓滿成故；證得遠離異相、非相，平等法性圓滿成故；弘濟大慈，平等法性圓滿成故；無待大悲，平等法性圓滿成故；隨諸眾生所樂示現，平等法性圓滿成故；一切眾生敬受所說，平等法性圓滿成故；世間、寂靜皆同一味，平等法性圓滿成故；世間諸法苦、樂一味，平等法性圓滿成故；修殖無量功德究竟，平等法性圓滿成故。
「復次妙生！妙觀察智者，譬如世界持眾生界，如是如來妙觀察智，任持一切陀羅尼門、三摩地門，無礙辯說諸佛妙法。
「又如世界是諸眾生，頓起一切種種無量相識因緣。如是如來妙觀察智，能為頓起一切所知無礙妙智種種無量相識因緣。」
「又如世界種種可玩，園林、池等之所莊嚴，甚可愛樂。如是如來妙觀察智，種種可玩波羅蜜多、菩提分法、十力、無畏、不共佛法之所莊嚴，甚可愛樂。
「又如世界，洲渚、日月、四天王天、三十三天及夜摩天、覩史多天、樂變化天、他化自在、梵身天等，妙飾間列。如是如來妙觀察智，世及出世衰盛因果，聲聞、獨覺、菩薩圓證，無餘觀察妙飾間列。
「又如世界，為諸眾生廣大受用。如是如來妙觀察智，示現一切諸佛眾會雨大法雨，為令眾生受大法樂。
「如世界中五趣可得，所謂地獄、餓鬼、畜生、人趣、天趣。如是如來觀察智上，無邊因果五趣差別具足顯現。
「如世界中，欲、色、無色諸界可得。如是如來觀察智上，無邊因果三界差別具足顯現。
「如世界中，蘇迷盧等大寶山王顯現可得。如是如來觀察智上，諸佛菩薩威神所引，廣大甚深教法可得。
「如世界中，廣大甚深不可傾動大海可得。如是如來觀察智上，一切天魔外道異論所不傾動，甚深法界教法可得。
「又如世界，大小輪山之所圍繞。如是如來妙觀察智，不愚一切自相、共相之所圍繞。
「復次妙生！成所作智者，如諸眾生勤勵身業，由是眾生趣求種種，殉利、務農、勤工等事。如是如來成所作智勤身化業，由是如來示現種種工巧等處，摧伏諸伎傲慢眾生，以是善巧方便力故，引諸眾生令入聖教成熟解脫。
「又如眾生受用身業，由是眾生受用種種色等境界。如是如來成所作智受身化業，由是如來往諸眾生種種生處，示同類生而居尊位；由其示現同類生故，攝伏一切異類眾生，以是善巧方便力故，引諸眾生令入聖教成熟解脫。
「又如眾生領受身業，由是眾生領受所作善惡業果。如是如來成所作智領身化業，由是如來示現領受本事本生難修諸行，以是善巧方便力故，引諸眾生令入聖教成熟解脫。」
「又如眾生慶慰語業，由是眾生展轉談論、遞相慶慰。如是如來成所作智慶語化業，由是如來宣暢種種隨所樂法，文義巧妙，小智眾生初聞尚信；以是善巧方便力故，引諸眾生令入聖教成熟解脫。
「又如眾生方便語業，由是眾生展轉指授，務專所作毀惡讚善更相召命。如是如來成所作智所起方便語變化業，由是如來立正學處，毀諸放逸讚不放逸。又復建立隨信行人、隨法行等，以是善巧方便力故，引諸眾生令入聖教成熟解脫。
「又如眾生辯揚語業，由是眾生展轉開示，所不了義宣諷諸論。如是如來成所作智辯語化業，由是如來斷諸眾生無量疑惑，以是善巧方便力故，引諸眾生令入聖教成熟解脫。
「又如眾生決擇意業，由是眾生決擇可作及不可作。如是如來成所作智決意化業，由是如來決擇眾生八萬四千心行差別，以是善巧方便力故，引諸眾生令入聖教成熟解脫。
「又如眾生造作意業，由是眾生造作種種諸所起業。如是如來成所作智造意化業，由是如來觀諸眾生所行之行——行與不行、若得若失——為令取捨，造作對治；以是善巧方便力故，引諸眾生令入聖教成熟解脫。
「又如眾生發起意業，由是眾生發起諸業。如是如來成所作智發意化業，由是如來為欲宣說彼對治故，顯彼所樂名、句、字身；以是善巧方便力故，引諸眾生令入聖教成熟解脫。
「又如眾生受領意業，由是眾生受領苦樂。如是如來成所作智受意化業，由是如來於定、不定、反問、置記為記別故，隨其所應，受領去、來、現在等義；以是善巧方便力故，引諸眾生令入聖教成熟解脫。」
爾時妙生菩薩摩訶薩白佛言：「世尊！為獨如來於淨法界受用和合一味事智，而諸菩薩亦能如是？」
佛告妙生菩薩：「亦能受用和合一味事智。」
妙生菩薩復白佛言：「何等菩薩受用和合一味事智？」
佛告妙生：「證得無生法忍菩薩，由彼菩薩無生法中，得忍解時對治二想，由遣自他二種想故，得平等心。從此已上，彼諸菩薩自他異想不復現前，受用和合一味事智。」
妙生菩薩復白佛言：「唯願如來廣說譬喻，令諸菩薩悟甚深義，隨所化緣廣宣流布，令諸眾生聞已疾悟無生法忍。」
佛告妙生：「譬如三十三天未入雜林，終不能於若事若受、無我我所和合受用，若入雜林即無分別隨意受用。由此雜林有如是德，能令諸天入此林者，天諸果報若事若受，無所思惟和合受用。如是菩薩若未證得無生法忍，終不能得平等之心平等之捨，乃與一切聲聞、獨覺無有差別，有二想故，彼不能住受用和合一味事智。若已證得無生法忍，遣二想故得平等心，遂與聲聞、獨覺差別，由平等心而能住捨，受用和合一味事智。
「復次妙生！譬如種種大小眾流，未入大海各別所依，異水、少水、水有增減，隨其水業所作各異，少分依持水族生命。若入大海無別所依，水無差別、水無限量、水無增減，所作業一，廣大依持水族生命。如是菩薩，若未證入如來清淨法界大海，各別所依異智、少智、智有增減，隨其智業所作各異，少分眾生成熟善根之所依止。若已證入如來清淨法界大海，無別所依，智無差別、智無限量、智無增減，受用和合一味事智，無量眾生成熟善根之所依止。」
爾時世尊而說頌曰：
「一切法真如， 二障清淨相，
法智彼所緣， 自在無盡相，
普遍真如智， 修習證圓滿，
安立眾生二， 諸種無盡果，
身、語及心化， 善化方便業，
定及總持門， 無邊二成就，
自性法受用、 變化差別轉，
如是淨法界， 諸佛之所說。」
時薄伽梵說是經已，妙生菩薩摩訶薩等，諸大聲聞、世間天人、阿素洛等，一切大眾聞佛所說，皆大歡喜信受奉行。
佛說佛地經