---
title: "大寶積經 · 2 出離陀羅尼品"
description: "大宝积经是唐代高僧菩提流志翻译的一部重要佛教经典，属于大乘佛教宝积部核心典籍。该经汇集了早期大乘佛教的多部经典，形成于公元2-4世纪，内容涵盖菩萨修行、般若智慧、净土思想等大乘教义。菩提流志奉唐玄宗之命于8世纪完成汉译，共120卷，系统阐述了大乘佛教的修行次第与解脱之道。作为大乘佛教的重要集成经典，大宝积经在中国佛教史上具有崇高地位，对汉传佛教各宗派尤其是华严宗、净土宗的发展产生深远影响，是研究大乘佛教思想体系的关键文献。"
url: "https://rushiwowen.co/en/r/cma8xkv1e10rgl4047q5cck1u"
---

## 大寶積經卷第六

大唐三藏菩提流志奉詔譯

### 第二無邊莊嚴會出離陀羅尼品第二

爾時無邊莊嚴菩薩摩訶薩白佛言世尊：「云何名為出離諸法陀羅尼門？」

> At that time, the Bodhisattva Mahasattva Boundless Adornment addressed the Buddha, saying: “World-Honored One, what is called the Dharma-gate of liberation from all phenomena?”

佛言：「無邊莊嚴！此是出離一切文字印法，一切諸法悉入其中。云何名入？以平等故。一切諸法皆入平等，亦不見法入於平等，不可了知、不可得故。於一切法自性如實不分別時，一切諸法悉入其中，離於無作及有作故。由諸文字及以語業演說諸法，如是二種不如實故。性平等故，所有文字及以語業皆悉平等。於諸法中所有言說皆非如實，此是諸法如實句義。所有文字及以語業此二皆無，以無有故，無有真實開示演說。所言文字及以語業無真實者，即是諸法無差別句、無增勝句、無建立句，此甚深法不可宣說。一切諸法皆非真實非不真實。何以故？諸法本性非以文字語業宣說可見可得，一切諸法皆無本性。如是諸法，非作非不作、非等非不等、非寂靜非不寂靜，然於諸法亦住寂靜及不寂靜。所言住者，亦無所住亦不變異，亦復不住不變異法。何以故？法無住故不入算數，非由算數建立言教而能令法入於算數。一切文字語業演說皆不可得，不住於處及一切處。如是文字及以語業，無所從來、去無所至、不住中邊。一切文字及於語業，業非業故、非功用故，以於一切文字語業自性空故，文字語業亦復皆空。亦以文字語業他性空故，他性亦空。乃至自他性空故，自他性亦空。自他空故彼則寂靜，若寂靜者彼則寂滅，若寂滅者彼一切法即寂滅門。由彼彼門得說法名，若說文字，若說語業，彼一切門亦不可得，門清淨故、無所有故。由彼彼門演說諸法，而於此門究竟清淨，能平等入於一切法，如是厭離。云何厭離？謂貪本性。貪本性者彼則清淨，若清淨者彼則究竟，若究竟者云何有貪？云何有說？

> The Buddha said: "Infinite Splendor! This is the seal of liberation from all words and letters. All phenomena are contained within it. How are they contained? Because of equality. All phenomena enter into equality, yet one does not see any phenomenon entering into equality, because it is unknowable and unobtainable. When one does not conceptually discriminate the true nature of all phenomena, all phenomena are contained within it, transcending both the uncreated and the created. Words and verbal expressions are used to teach the Dharma, yet these two are not ultimately true. Because their nature is equal, all words and verbal expressions are equal. All speech regarding phenomena is not ultimately true; this is the true meaning of the Dharma. Words and verbal expressions are both non-existent. Because they are non-existent, there is no real teaching, exposition, or explanation. That words and verbal expressions are not real means the Dharma is without distinctions, without superiority, without establishment. This profound Dharma cannot be expressed. All phenomena are neither real nor unreal. Why? The inherent nature of phenomena cannot be seen or obtained through the expression of words and speech. All phenomena have no inherent nature. Such phenomena are neither created nor uncreated, neither equal nor unequal, neither tranquil nor non-tranquil. Yet, within phenomena, there is also abiding in tranquility and non-tranquility. What is called 'abiding' is also non-abiding and unchanging, and it does not abide in the unchanging. Why? Phenomena do not abide and cannot be counted. Phenomena cannot be brought into the realm of counting by establishing teachings through enumeration. All words, speech, and explanations are unobtainable, not abiding in any place or in all places. Such words and speech have no origin, no destination, and do not abide in the center or the periphery. All words and speech are not actions, because they are without function. Since the nature of all words and speech is empty, words and speech are also empty. Since the nature of others is empty, the nature of others is also empty. Even the nature of self and others is empty, so the nature of self and others is also empty. Since self and others are empty, they are tranquil. If they are tranquil, they are extinguished. If they are extinguished, then all phenomena are the gate of extinction. Through that gate, the teaching of the Dharma is named. Whether speaking of words or speech, all gates are also unobtainable, because the gate is pure and because there is nothing. Through various gates, the Dharma is taught, yet this gate is ultimately pure, able to equally enter all phenomena. This is renunciation. What is renunciation? It is the nature of craving. The nature of craving is pure. If it is pure, it is ultimate. If it is ultimate, how can there be craving? How can there be speech?"

「無邊莊嚴！如是略說，無有分別、無有戲論法門清淨陀羅尼門。入是門故，能破無明黑闇重障，能隨憶念明法種性，於一切法得入光明清淨法眼陀羅尼門，及能證得文字差別演說法門。由是門故，便得入於一切智智，及得近於諸佛如來。於諸法中得為勇健，能破外道降伏魔軍，令諸眾生增長善根，入於如來祕密之法，隨得法門陀羅尼門。由是法門，於十力中獲大法光，速疾成就如來之力。無邊莊嚴！諸佛如來以十力為力、為無上力，超過一切世間之力，能於眾中作師子吼。何等名為如來十力？無邊莊嚴！如來於此以無上上一切智智，於處非處以處非處如實了知。此是如來第一之力。由此力故處大仙位，為諸眾生演說正法，及能為轉無上法輪。唯除如來，天人世間先無有能如法轉者。復次如來以無分別一切智智，如實了知過去未來現在諸業、業攝取因善與不善無量行相，無著無礙。此是如來第二之力。復次如來以無分別一切智智無著無礙，能善了知一切有情無量諸行。此是如來第三之力。復次如來以無上上一切智智，如實了知種種勝解、無量勝解、各各勝解所有分別及妄分別。此是如來第四之力。復次如來能如實知無量界、種種界、無量緣、種種緣世間住處。此是如來第五之力。復次如來能如實知若因若緣知見趣道。此是如來第六之力。復次如來以於天眼無礙智見及以無上一切智智，如實了知諸有情等生死之智。此是如來第七之力。復次如來能如實知靜慮解脫等持等至，離染清淨能出入智。此是如來第八之力。復次如來宿住憶念作證明智如實了知。此是如來第九之力。復次如來漏盡智證明智如實了知。此是如來第十之力。無邊莊嚴！如是無量無上一切智力，以是智力悉成就故，為諸菩薩及諸眾生於諸佛智得攝受故，於諸法智證清淨故，開示演此無邊法藏。」

佛復告無邊莊嚴菩薩摩訶薩言：「善男子！汝今當觀如來所說如是甚深、如是難了一切智智力清淨故，所有諸法，說名如來及如來力，然於彼法亦不可見亦不可說。無邊莊嚴！所言力者，此是如來不可摧伏無上法門，於彼安住，開示演說此法理趣。由斯理趣建立力故，能演說此一切諸法無建立性，以之為力。如是諸力無生起性、無有自性、離於自性。如是如來十力圓滿，而能開示無量無邊甚深之義。無邊莊嚴！此是諸佛無上法門。住斯門已，便能演說如來十力，及能說此力清淨門普清淨門。無邊莊嚴！我當復為諸菩薩等能於法門得清淨故說陀羅尼，汝應聽受。陀羅尼曰：

「怛姪地也反他鉢囉二合牟折寧一儞牟折寧二牟折寧三毘鉢囉二合悶折儞四阿折黎五阿毘耶二合、引咤儞六鉢囉二合婆怒揭帝七帝誓八摩訶帝誓九阿鉢囉二合底耶二合末囉尼十阿那引靺囉尼十一阿引靺囉拏毘戍達儞十二儞馱那鉢囉二合吠設儞十三突囉阿儞乞屣鉢儞十四靺虞十五靺虞薩嚩黎十六薩嚩囉尾戍憚儞十七母達囉二合十八母達囉二合尾戍憚儞十九薩鉢唎縛嚟二十三漫多鉢嚟嚩嚟二十一阿揭囉引、二合弩麼底二十二遏他二合娑憚儞二十三僧羯囉二合尼麼掣憚儞二十四戍嚟二十五戍囉寐唎曳二合二十六阿引褐囉二合尼二十七烏波那末底二十八儞那嚟二合設儞二十九三曼多波嚟普里也二合揭帝三十馱羅引弩揭帝三十一阿儞迷設儞三十二阿傘儞迷設儞三十三陀引囉尼揭帝三十四儞馱那鉢唎戍憚儞三十五阿弩達囉毘婆枲儞三十六跋𰈂囇二合三十七跋達囉二合筏帝三十八莫󲸎三十九莫企筏底四十珊馱引囉尼四十一烏筏馱引唎尼四十二阿難多鉢囉二合皤吠四十三鉢囉二合步引多鉢唎嚩嚟四十四設儞四十五鉢唎二合些設儞四十六摩訶嚩迦引世四十七阿迦引捨娑牟薩囉尼四十八弭底彌囉迦囉尼四十九薩婆若鉢他上毘輸達儞五十涅槃那鉢他上珊那唎設儞五十一莎訶五十二

「無邊莊嚴！此是陀羅尼印法教法門，一切諸法悉入其中。若諸菩薩於此法中如說修行，具勝辯才差別智慧，能善了知最勝出離陀羅尼句。云何名為勝出離句？陀羅尼曰：

「娑上揭囉阿上鉢演多一蘇迷上嚧囉怛那娑揭囉珊儞折耶二阿毘怛儞三阿三毘怛儞四阿卑靺嚟五拔折囉二合珊儞六涅陛設儞七阿乞芻二合毘儞八阿僧乞芻二合毘儞九阿乞沙二合耶十阿避夜已二合十一乞沙二合耶阿鉢演帝十二阿乞師二合、去那乞沙演多薩姪里二合世平十三阿鉢唎乞沙二合曳十四阿毘乞疏二合避儞十五阿毘揭嚟十六阿毘揭羅若那揭囉尼十七莎訶十八

「無邊莊嚴！此勝出離陀羅尼句，若有菩薩於此法中精勤修習，則能增長智慧如海，能以大慈慰喻眾生言：『我授汝廣大法藥，破滅汝等無明黑闇，拔除汝等無始無終生死煩惱憂苦毒箭，亦令汝等愛縛當解，超度一切生死瀑流。』作大法光，使諸眾生善根生長，能得究竟永拔濟故。如是善人為善導首，能令入於一切智智，亦復不令有一眾生從此無上大智退失。能以大慈普遍一切，令諸眾生於未聽受與義相應寂滅厭離無生智門得無礙辯。無邊莊嚴！若諸菩薩欲說法時，云何於此陀羅尼句繫念現前令法不斷？謂諸菩薩處師子座，以無礙辯思惟如來無量功德。由於方便廣大智慧，令善巧地極清淨故。若諸眾生於聽法所來雲集時，當於彼所發生大悲，於諸眾生起大慈心，以廣大智決定理趣，如實開示令不增減。知諸眾生意樂差別，以善分明決定語業及文字句廣為宣說。由是說故，能令自身善根增長，以清淨法攝受眾生。如來能以無量譬喻，開示演說如是法聚陀羅尼門。汝等若能如是宣說無上正法，是則住於佛所作事，速疾圓滿四無所畏。

「無邊莊嚴！如是菩薩以大方便清淨智慧善能修習起神通業，所有諸法即能攝取廣大智聚。此中何者起神通業？無邊莊嚴！若諸菩薩住神足中，以如虛空無所依想，善能分析大種積聚。如來成就無礙智見、無邊智見，以智見力於一切法得善巧智，能善決定，無有少法而可了知，住無所得、住無等等，亦不與俱；住阿蘭若、住無執著、住清淨智，無有少法不知不見，遠離黑闇無有障礙，善住無量無邊智見。是故如來平等見覺一切諸法如幻如夢，及能開示無名法想，是故我等應隨佛學。如來智慧無有障礙，能善了知一切眾生上中下根，令諸菩薩安住平等起神通業，由是成就神足現前。由是神足加持之力，於戒定慧及以解脫智見，淨施法智善能安住。由此能得真實加持，攝受無量差別神變。於梵世間而得自在，處師子座擊大法鼓，令諸眾會皆悉歡喜，及為眾生作大利益。

「無邊莊嚴！譬如大鐵輪圍山王，以諸眾生業增上力，於此世界圍遶而住，不令眾生嗅地獄香、聞地獄聲、見於地獄。如是菩薩於此法中善修學已，為諸眾生除滅一切有障礙法，授與一切無障礙法。如是菩薩以金剛智攝受善巧，於此法教悟入甚深，住無所得甘露灌灑。云何名得甘露灌灑？謂煩惱魔、蘊魔、天魔所不能損，縱於死時雖有死魔，亦得自在不起死想。何以故？由彼正士住於空性無相無願，於一切法無所分別、不生不滅、不墮不起、不來不去不住、不染不淨，亦不怯弱，無有障礙、無有所得，捨離憍慢其心謙下，內離迷惑善了於外，見聞覺知所不能攝。了知諸法皆悉平等，如實入於如來法中，以不虛妄無有變異安住真如。此即名為諸菩薩等所入般若波羅蜜門。於此住已，則能成就無邊智慧。由是慧力，能使入於不思議智及諸如來祕密言說，於一切法能善了知，隨覺無間等菩提故，隨覺無間不可思議，等於菩提不可思議。隨覺無間無所分別，等於菩提無所分別。了知無間及菩提法無所得故，彼亦不作無間差別，不作菩提平等之想。無間菩提不作不壞、不集不散，於此義中能作業者，於此所說寂靜法門而不執著，亦不分別諸業果報，能善了知業果平等，以平等故不得業果，亦不分別亦不執著。何以故？彼於煩惱及以業障，獲得輕安遠離結因，於諸法門能得照曜，於此陀羅尼品能得光明。彼住如是清淨門故，能於十方世界遊化，具清淨行無所住著，不為世法之所染污，於諸世間天人之中堪為福田親近供養。無邊莊嚴！我說供養住第八地諸善男子功德無量，何況菩薩於如是法而修行者。若於菩提及以眾生，眾生之法乃至世間之法，無有所得亦不分別及諸戲論，彼人則能了知此法如說修行，能消世間廣大供養，應以如來供養而供養之。

「無邊莊嚴！若諸菩薩修學此法，於諸供養一切所有皆悉具足，離諸怖畏乃至能捨一切身命。彼於諸法無所攝受，而能攝受廣大之法。處無畏座作師子吼。降伏外道及外道法，摧滅波旬及魔軍眾，能除眾生一切覆障。當以法船渡諸眾生，當示眾生一切智道，當能安住一切眾生於隨順道，當能令彼一切眾生隨順聖諦不相違逆，當為眾生開示一切菩提分法，當以法施慰喻眾生，當令眾生能得法喜。無邊莊嚴！若有於此陀羅尼門能忍信受，則與得受菩提記人等無有異。彼既聞法，當於己身而自授記。如來法王施設此法開此法藏，而能安立此陀羅尼印，及能建立此諸法門攝受我等。是我等父、哀愍我者。無邊莊嚴！若有菩薩以勝意樂能於我所起於父想，彼人當得入如來數如我無異。無邊莊嚴！於此陀羅尼門法品之中，此是第二出離陀羅尼印演說法藏。」