---
title: "大方廣佛華嚴經 · 10 菩薩問明品"
description: "大方廣佛華嚴經，又称华严经，由唐代实叉难陀翻译，是佛教重要经典之一。该经成书于印度，后传入中国，成为华严宗的根本经典。内容主要阐述佛陀证悟的无限境界，强调法界缘起、事事无碍的哲学思想，展现宇宙万物相互融通的华严世界观。经中通过善财童子五十三参的故事，揭示菩萨修行的次第与圆满境界。华严经在大乘佛教中地位崇高，被誉为经中之王，对汉传佛教思想影响深远，尤其为华严宗、禅宗等宗派所重视。其广博深奥的教义，成为研究佛教哲学与修行实践的重要依据。"
url: "https://rushiwowen.co/en/r/cm9qpwzhu00j5gy0vmhehvl6y"
---

### 菩薩問明品第十

> Chapter 10: The Bodhisattva's Inquiry into Enlightenment

爾時，文殊師利菩薩問覺首菩薩言：「佛子！心性是一。云何見有種種差別？所謂：往善趣、惡趣；諸根滿、缺；受生同、異；端正、醜陋；苦、樂不同；業不知心，心不知業；受不知報，報不知受；心不知受，受不知心；因不知緣，緣不知因；智不知境，境不知智。」

> At that time, Manjushri Bodhisattva asked Enlightenment-First Bodhisattva, saying: “O Child of the Buddha, the nature of the mind is one. How then do we see all these various distinctions? Such as: going to favorable or unfavorable realms; having complete or deficient faculties; being born alike or different; being beautiful or ugly; experiencing suffering or happiness differently. Karma does not know mind, and mind does not know karma. Experience does not know retribution, and retribution does not know experience. Mind does not know experience, and experience does not know mind. Cause does not know condition, and condition does not know cause. Wisdom does not know object, and object does not know wisdom.”

時，覺首菩薩以頌答曰：

> At that time, the Bodhisattva Jue Shou replied in verse, saying:

「仁今問是義， 為曉悟群蒙，我如其性答， 惟仁應諦聽。諸法無作用， 亦無有體性，是故彼一切， 各各不相知。譬如河中水， 湍流競奔逝，各各不相知， 諸法亦如是。亦如大火聚， 猛焰同時發，各各不相知， 諸法亦如是。又如長風起， 遇物咸鼓扇，各各不相知， 諸法亦如是。又如眾地界， 展轉因依住，各各不相知， 諸法亦如是。眼耳鼻舌身， 心意諸情根，以此常流轉， 而無能轉者。法性本無生， 示現而有生，是中無能現， 亦無所現物。眼耳鼻舌身， 心意諸情根，一切空無性， 妄心分別有。如理而觀察， 一切皆無性，法眼不思議， 此見非顛倒。若實若不實， 若妄若非妄，世間出世間， 但有假言說。」

> "You now ask about this truth, to enlighten the many who are confused. I will answer according to its nature; you, O compassionate one, should listen closely. All phenomena have no inherent function, nor do they possess an intrinsic nature. Therefore, all things do not know one another. Just as the water in a river rushes and flows swiftly away, each part unaware of the others, so too are all phenomena. Like a great mass of fire, with fierce flames blazing all at once, each flame unaware of the others, so too are all phenomena. Or like a strong wind rising, stirring and blowing upon all things, each gust unaware of the others, so too are all phenomena. And like the many elements of earth, relying on one another in succession, each part unaware of the others, so too are all phenomena. The eyes, ears, nose, tongue, body, mind, and all the sense faculties continually flow and change, yet there is no one who makes them flow. The nature of reality is originally unborn; it appears as if born, yet in this, there is no one who manifests, nor anything manifested. The eyes, ears, nose, tongue, body, mind, and all the sense faculties are all empty and without inherent nature; they exist only through deluded mental discrimination. When observed according to truth, all are without inherent nature. The eye of Dharma is inconceivable; this insight is not mistaken. Whether real or unreal, whether deluded or not deluded, in the worldly and the transcendent, there are only provisional words."

爾時，文殊師利菩薩問財首菩薩言：「佛子！一切眾生非眾生。云何如來隨其時、隨其命、隨其身、隨其行、隨其解、隨其言論、隨其心樂、隨其方便、隨其思惟、隨其觀察，於如是諸眾生中，為現其身，教化調伏？」

> At that time, Manjushri Bodhisattva asked Bodhisattva Wealth-Leader: "O Son of the Buddha! All sentient beings are not sentient beings. How does the Tathagata, in accordance with their time, their lifespan, their form, their actions, their understanding, their speech, their inclinations, their skillful means, their thoughts, and their observations—manifest his form among such beings, to teach, tame, and guide them?"

時，財首菩薩以頌答曰：

> At that time, Bodhisattva Wealth-Head replied in verse:

「此是樂寂滅， 多聞者境界，我為仁宣說， 仁今應聽受。分別觀內身， 此中誰是我，若能如是解， 彼達我有無。此身假安立， 住處無方所，諦了是身者， 於中無所著。於身善觀察， 一切皆明見，知法皆虛妄， 不起心分別。壽命因誰起， 復因誰退滅，猶如旋火輪， 初後不可知。智者能觀察， 一切有無常，諸法空無我， 永離一切相。眾報隨業生， 如夢不真實，念念常滅壞， 如前後亦爾。世間所見法， 但以心為主，隨解取眾相， 顛倒不如實。世間所言論， 一切是分別，未曾有一法， 得入於法性。能緣所緣力， 種種法出生，速滅不暫停， 念念悉如是。」

> "This is the joy of tranquil extinction, The realm of the widely learned. I now declare it for you, And you should listen and receive. Examine the inner body with discernment— Who in this is the 'I'? If one can understand thus, They realize the existence or non-existence of 'I'. This body is provisionally established, Its dwelling has no fixed place. Those who truly understand this body Find no attachment within it. Observe the body well— All becomes clearly seen. Knowing all phenomena are empty and false, The mind gives rise to no distinctions. From what does life arise? And by what does it fade away? Like a whirling circle of fire, Its beginning and end cannot be known. The wise can observe That all existence is impermanent. All phenomena are empty, without self, Eternally free from every mark. All retributions arise from karma, Like a dream—unreal. Thought-moments constantly perish, As before, so after. What the world perceives Is based solely on the mind. Grasping at appearances according to understanding, It is inverted, not in accordance with truth. All worldly discussions Are nothing but conceptual distinctions. Not a single dharma Has ever entered the nature of reality. From the power of subject and object, Various dharmas are born, Swiftly vanishing without pause— Each thought-moment is just like this."

爾時，文殊師利菩薩問寶首菩薩言：「佛子！一切眾生，等有四大，無我、無我所。云何而有受苦、受樂，端正、醜陋，內好、外好，少受、多受，或受現報，或受後報？然法界中，無美、無惡。」

> At that time, Manjushri Bodhisattva asked Jeweled Head Bodhisattva, saying: "O Buddha's disciple! All sentient beings equally possess the four great elements, yet there is no self and nothing belonging to a self. How then can there be experiencing suffering and experiencing happiness, beauty and ugliness, inner goodness and outer goodness, receiving little and receiving much, some receiving present retribution and some receiving future retribution? Yet within the Dharma realm, there is neither beauty nor ugliness."

時，寶首菩薩以頌答曰：

> At that time, the Bodhisattva Precious Leader replied in verse:

「隨其所行業， 如是果報生，作者無所有， 諸佛之所說。譬如淨明鏡， 隨其所對質，現像各不同， 業性亦如是。亦如田種子， 各各不相知，自然能出生， 業性亦如是。又如巧幻師， 在彼四衢道，示現眾色相， 業性亦如是。如機關木人， 能出種種聲，彼無我非我， 業性亦如是。亦如眾鳥類， 從㲉而得出，音聲各不同， 業性亦如是。譬如胎藏中， 諸根悉成就，體相無來處， 業性亦如是。又如在地獄， 種種諸苦事，彼悉無所從， 業性亦如是。譬如轉輪王， 成就勝七寶，來處不可得， 業性亦如是。又如諸世界， 大火所燒然，此火無來處， 業性亦如是。」

> "According to the deeds one performs, Such are the fruits that arise. The doer is empty of self— This is what the Buddhas teach. Like a clear, bright mirror Reflecting each object it faces, Showing different images— So too is the nature of karma. Like seeds sown in a field, Each unaware of the other, Yet naturally sprouting forth— So too is the nature of karma. Like a skilled illusionist At a busy crossroads, Displaying many forms and colors— So too is the nature of karma. Like a wooden puppet on strings That produces various sounds, With no 'I' or 'not-I' within it— So too is the nature of karma. Like various kinds of birds Emerging from their shells, Each with its own distinct call— So too is the nature of karma. Like a child in the womb Whose faculties fully develop— Its form has no point of origin— So too is the nature of karma. Like the many torments in hell, Each suffering arising— They come from nowhere at all— So too is the nature of karma. Like a wheel-turning king Who possesses seven precious treasures— Their source cannot be found— So too is the nature of karma. Like the great fires That consume entire worlds— These flames have no origin— So too is the nature of karma."

爾時，文殊師利菩薩問德首菩薩言：「佛子！如來所悟，唯是一法。云何乃說無量諸法，現無量剎，化無量眾，演無量音，示無量身，知無量心，現無量神通，普能震動無量世界，示現無量殊勝莊嚴，顯示無邊種種境界？而法性中，此差別相，皆不可得。」

> At that time, the Bodhisattva Manjushri asked the Bodhisattva Virtue-Leader, saying: "O Child of the Buddha! What the Tathagata has realized is but a single Dharma. Why then does he speak of immeasurable dharmas, manifest immeasurable lands, transform immeasurable beings, expound immeasurable sounds, reveal immeasurable bodies, know immeasurable minds, display immeasurable spiritual powers, universally shake immeasurable worlds, show immeasurable sublime adornments, and reveal boundless, manifold realms? Yet within the nature of Dharma, all these differentiated characteristics cannot be found."

時，德首菩薩以頌答曰：

> At that time, Bodhisattva Virtue-Leader replied in verse:

「佛子所問義， 甚深難可了，智者能知此， 常樂佛功德。譬如地性一， 眾生各別住，地無一異念， 諸佛法如是。亦如火性一， 能燒一切物，火焰無分別， 諸佛法如是。亦如大海一， 波濤千萬異，水無種種殊， 諸佛法如是。亦如風性一， 能吹一切物，風無一異念， 諸佛法如是。亦如大雲雷， 普雨一切地，雨滴無差別， 諸佛法如是。亦如地界一， 能生種種芽，非地有殊異， 諸佛法如是。如日無雲曀， 普照於十方，光明無異性， 諸佛法如是。亦如空中月， 世間靡不見，非月往其處， 諸佛法如是。譬如大梵王， 應現滿三千，其身無別異， 諸佛法如是。」

> "The questions asked by a child of the Buddha, Are profound and difficult to fully grasp. But the wise can understand this, And always delight in the virtues of the Buddha. Just as the nature of earth is one, Yet beings dwell upon it in various ways, The earth holds no thought of difference or sameness— Such is the nature of all Buddhas' teachings. Just as the nature of fire is one, Able to burn all things, The flames make no distinctions— Such is the nature of all Buddhas' teachings. Just as the great sea is one, Yet its waves arise in countless forms, The water itself holds no variety— Such is the nature of all Buddhas' teachings. Just as the nature of wind is one, Able to blow upon all things, The wind holds no thought of difference or sameness— Such is the nature of all Buddhas' teachings. Just as a great cloud thunders, Pouring rain over all the earth, Each raindrop holds no distinction— Such is the nature of all Buddhas' teachings. Just as the earth is one, Yet gives rise to all kinds of sprouts, It is not that the earth itself varies— Such is the nature of all Buddhas' teachings. Like the sun without clouds or haze, Shining everywhere upon the ten directions, Its light is of one nature, without difference— Such is the nature of all Buddhas' teachings. Just as the moon in the sky, Is seen by all in the world, It is not that the moon travels to each place— Such is the nature of all Buddhas' teachings. Like the great Brahma King, Manifesting throughout the three thousand realms, His body holds no separation or difference— Such is the nature of all Buddhas' teachings."

爾時，文殊師利菩薩問目首菩薩言：「佛子！如來福田，等一無異。云何而見眾生布施果報不同？所謂：種種色、種種形、種種家、種種根、種種財、種種主、種種眷屬、種種官位、種種功德、種種智慧；而佛於彼，其心平等，無異思惟。」

> At that time, Mañjuśrī Bodhisattva asked Mùshǒu Bodhisattva, "Child of the Buddha! The Buddha's field of merit is equally one, without distinction. How is it, then, that we see sentient beings experience different results from their generosity? That is, they manifest various forms, various appearances, various families, various faculties, various wealth, various stations, various retinues, various positions, various merits, and various wisdoms—yet the Buddha's mind toward all of them is equal, with no difference in thought."

時，目首菩薩以頌答曰：

> Then the Bodhisattva Mushou answered with a verse:

「譬如大地一， 隨種各生芽，於彼無怨親， 佛福田亦然。又如水一味， 因器有差別，佛福田亦然， 眾生心故異。亦如巧幻師， 能令眾歡喜，佛福田如是， 令眾生敬悅。如有才智王， 能令大眾喜，佛福田如是， 令眾悉安樂。譬如淨明鏡， 隨色而現像，佛福田如是， 隨心獲眾報。如阿揭陀藥， 能療一切毒，佛福田如是， 滅諸煩惱患。亦如日出時， 照曜於世間，佛福田如是， 滅除諸黑暗。亦如淨滿月， 普照於大地，佛福田亦然， 一切處平等。譬如毘藍風， 普震於大地，佛福田如是， 動三有眾生。譬如大火起， 能燒一切物，佛福田如是， 燒一切有為。」

> Like the earth, one and the same, Each seed sprouts according to its kind— Toward it no enmity or favor, So is the Buddha's field of merit. Like water, one single taste, Yet differing by the vessel it fills— So is the Buddha's field of merit, Varied by the minds of beings. Like a skilled magician's art, Who brings delight to all who watch— So is the Buddha's field of merit, Inspiring awe and joy in beings. Like a wise and capable king, Who brings joy to the multitudes— So is the Buddha's field of merit, Bringing peace and happiness to all. Like a clear and perfect mirror, Reflecting forms as they appear— So is the Buddha's field of merit, Returning fruits according to the mind. Like the healing herb Agada, That cures all kinds of poison— So is the Buddha's field of merit, Eradicating the afflictions of defilement. Like the rising of the sun, Illuminating the entire world— So is the Buddha's field of merit, Dispelling all the darkness. Like the full and spotless moon, Shining equally upon the earth— So is the Buddha's field of merit, Impartial in all places. Like the mighty Vairambha wind, That shakes the great earth— So is the Buddha's field of merit, Moving beings in the three realms. Like a great fire arising, Consuming everything in its path— So is the Buddha's field of merit, Burning away all conditioned things.

爾時，文殊師利菩薩問勤首菩薩言：「佛子！佛教是一，眾生得見，云何不即悉斷一切諸煩惱縛而得出離？然其色蘊、受蘊、想蘊、行蘊、識蘊，欲界、色界、無色界，無明、貪愛，無有差別，是則佛教。於諸眾生，或有利益？或無利益？」

> At that time, the Bodhisattva Manjushri asked the Bodhisattva Diligent Chief, "Noble One! The Buddha's teaching is one, and all beings can see it. Why then do they not immediately cut off all bonds of afflictions and attain liberation? Yet the aggregates of form, feeling, perception, mental formations, and consciousness, along with the realms of desire, form, and formlessness, as well as ignorance and craving—these are all without distinction. Such is the Buddha's teaching. For beings, does it bring benefit or not?"

時，勤首菩薩以頌答曰：

> At that time, the Bodhisattva Diligent Chief replied in verse:

「佛子善諦聽， 我今如實答，或有速解脫， 或有難出離。若欲求除滅， 無量諸過惡，當於佛法中， 勇猛常精進。譬如微少火， 樵濕速令滅，於佛教法中， 懈怠者亦然。如鑽燧求火， 未出而數息，火勢隨止滅， 懈怠者亦然。如人持日珠， 不以物承影，火終不可得， 懈怠者亦然。譬如赫日照， 孩稚閉其目，怪言何不覩， 懈怠者亦然。如人無手足， 欲以芒草箭，遍射破大地， 懈怠者亦然。如以一毛端， 而取大海水，欲令盡乾竭， 懈怠者亦然。又如劫火起， 欲以少水滅，於佛教法中， 懈怠者亦然。如有見虛空， 端居不搖動，而言普騰躡， 懈怠者亦然。」

> "Children of the Buddha, listen well, I will now answer truthfully: Some may swiftly gain Liberation, While others find it hard to escape. If you wish to remove Countless faults and evils, Within the Buddha's Dharma, Practice with brave and constant Diligence. Like a tiny spark of fire Quickly quenched by damp wood— In the Buddha's teaching, So it is for the negligent. Like drilling wood to spark a flame, Pausing before it catches— The fire dies as you stop; So it is for the negligent. Like holding a sun-crystal Without a tinder to catch the rays— No fire can be obtained; So it is for the negligent. Like the blazing sun shining bright, A child shuts its eyes And wonders why it cannot see— So it is for the negligent. Like a person without limbs Trying with a blade of grass To shoot and shatter the whole earth— So it is for the negligent. Like trying with the tip of a hair To scoop up the ocean's water And drain it all dry— So it is for the negligent. Again, like a great fire at world's end Trying to quench with a little water— In the Buddha's teaching, So it is for the negligent. Like someone who sees the open sky, Sits still without moving, Yet claims to tread upon it— So it is for the negligent."

爾時，文殊師利菩薩問法首菩薩言：「佛子！如佛所說：『若有眾生，受持正法，悉能除斷一切煩惱。』何故復有受持正法而不斷者？隨貪、瞋、癡，隨慢、隨覆、隨忿、隨恨、隨嫉、隨慳、隨誑、隨諂，勢力所轉，無有離心。能受持法，何故復於心行之內起諸煩惱？」

時，法首菩薩以頌答曰：

「佛子善諦聽， 所問如實義，非但以多聞， 能入如來法。如人水所漂， 懼溺而渴死，於法不修行， 多聞亦如是。如人設美膳， 自餓而不食，於法不修行， 多聞亦如是。如人善方藥， 自疾不能救，於法不修行， 多聞亦如是。如人數他寶， 自無半錢分，於法不修行， 多聞亦如是。如有生王宮， 而受餧與寒，於法不修行， 多聞亦如是。如聾奏音樂， 悅彼不自聞，於法不修行， 多聞亦如是。如盲繢眾像， 示彼不自見，於法不修行， 多聞亦如是。譬如海船師， 而於海中死，於法不修行， 多聞亦如是。如在四衢道， 廣說眾好事，內自無實德， 不行亦如是。」

爾時，文殊師利菩薩問智首菩薩言：「佛子！於佛法中，智為上首。如來何故，或為眾生讚歎布施，或讚持戒，或讚堪忍，或讚精進，或讚禪定，或讚智慧，或復讚歎慈、悲、喜、捨？而終無有唯以一法，而得出離成阿耨多羅三藐三菩提者。」

時，智首菩薩以頌答曰：

「佛子甚希有， 能知眾生心，如仁所問義， 諦聽我今說。過去未來世， 現在諸導師，無有說一法， 而得於道者。佛知眾生心， 性分各不同，隨其所應度， 如是而說法。慳者為讚施， 毀禁者讚戒，多瞋為讚忍， 好懈讚精進。亂意讚禪定， 愚癡讚智慧，不仁讚慈愍， 怒害讚大悲。憂慼為讚喜， 曲心讚歎捨，如是次第修， 漸具諸佛法。如先立基堵， 而後造宮室，施戒亦復然， 菩薩眾行本。譬如建城廓， 為護諸人眾，忍進亦如是， 防護諸菩薩。譬如大力王， 率土咸戴仰，定慧亦如是， 菩薩所依賴。亦如轉輪王， 能與一切樂，四等亦如是， 與諸菩薩樂。」

爾時，文殊師利菩薩問賢首菩薩言：「佛子！諸佛世尊，唯以一道，而得出離。云何今見一切佛土，所有眾事，種種不同？所謂：世界、眾生界、說法調伏、壽量、光明、神通、眾會、教儀、法住，各有差別。無有不具一切佛法，而成阿耨多羅三藐三菩提者。」

時，賢首菩薩以頌答曰：

「文殊法常爾， 法王唯一法，一切無礙人， 一道出生死。一切諸佛身， 唯是一法身，一心一智慧， 力無畏亦然。如本趣菩提， 所有迴向心，得如是剎土， 眾會及說法。一切諸佛剎， 莊嚴悉圓滿，隨眾生行異， 如是見不同。佛剎與佛身， 眾會及言說，如是諸佛法， 眾生莫能見。其心已清淨， 諸願皆具足，如是明達人， 於此乃能覩。隨眾生心樂， 及以業果力，如是見差別， 此佛威神故。佛剎無分別， 無憎無有愛，但隨眾生心， 如是見有殊。以是於世界， 所見各差別，非一切如來， 大仙之過咎。一切諸世界， 所應受化者，常見人中雄， 諸佛法如是。」

爾時，諸菩薩謂文殊師利菩薩言：「佛子！我等所解，各自說已。唯願仁者，以妙辯才，演暢如來所有境界！何等是佛境界？何等是佛境界因？何等是佛境界度？何等是佛境界入？何等是佛境界智？何等是佛境界法？何等是佛境界說？何等是佛境界知？何等是佛境界證？何等是佛境界現？何等是佛境界廣？」

時，文殊師利菩薩以頌答曰：

「如來深境界， 其量等虛空，一切眾生入， 而實無所入。如來深境界， 所有勝妙因，億劫常宣說， 亦復不能盡。隨其心智慧， 誘進咸令益，如是度眾生， 諸佛之境界。世間諸國土， 一切皆隨入，智身無有色， 非彼所能見。諸佛智自在， 三世無所礙，如是慧境界， 平等如虛空。法界眾生界， 究竟無差別，一切悉了知， 此是如來境。一切世間中， 所有諸音聲，佛智皆隨了， 亦無有分別。非識所能識， 亦非心境界，其性本清淨， 開示諸群生。非業非煩惱， 無物無住處，無照無所行， 平等行世間。一切眾生心， 普在三世中，如來於一念， 一切悉明達。」

爾時，此娑婆世界中，一切眾生所有法差別、業差別、世間差別、身差別、根差別、受生差別、持戒果差別、犯戒果差別、國土果差別，以佛神力，悉皆明現。如是，東方百千億那由他無數無量、無邊無等、不可數、不可稱、不可思、不可量、不可說，盡法界、虛空界、一切世界中，所有眾生法差別，乃至國土果差別，悉以佛神力故，分明顯現；南、西、北方，四維、上、下，亦復如是。

## 大方廣佛華嚴經卷第十三