---
title: "大方廣佛華嚴經 · 第一地"
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/cmai1mpl300udl204o1wb1h8z"
---

### 第一地

> First Ground

「佛子！若有眾生深種善根，善修諸行，善集助道，善供養諸佛，善集白淨法，為善知識，善攝善清淨深心，立廣大志，生廣大解，慈悲現前，為求佛智故，為得十力故，為得大無畏故，為得佛平等法故，為救一切世間故，為淨大慈悲故，為得十方無餘智故，為淨一切佛剎無障礙故，為一念知一切三世故，為轉大法輪無所畏故。佛子！菩薩起如是心，以大悲為首，智慧增上，善巧方便所攝，最上深心所持，如來力無量，善觀察分別勇猛力、智力，無礙智現前、隨順自然智，能受一切佛法，以智慧教化，廣大如法界，究竟如虛空，盡未來際。佛子！菩薩始發如是心，即得超凡夫地，入菩薩位，生如來家，無能說其種族過失，離世間趣，入出世道，得菩薩法，住菩薩處，入三世平等，於如來種中決定當得無上菩提。菩薩住如是法，名：住菩薩歡喜地，以不動相應故。

> "Children of the Buddha! If living beings have deeply planted wholesome roots, skillfully cultivated various practices, skillfully gathered aids to the path, skillfully made offerings to all Buddhas, skillfully accumulated white and pure dharmas, been guided by good teachers, skillfully maintained a pure and profound mind, established vast aspirations, developed vast understanding, and have compassion manifest before them—for the sake of seeking Buddha's wisdom, for attaining the ten powers, for attaining great fearlessness, for attaining the Buddha's equal dharmas, for rescuing all worlds, for purifying great compassion, for attaining wisdom that knows all without remainder in the ten directions, for purifying all Buddha-lands without hindrance, for knowing all three times in a single thought, and for turning the great Dharma wheel without fear— Children of the Buddha! When a bodhisattva arouses such a mind, with great compassion at the forefront, wisdom growing ever stronger, guided by skillful means, sustained by the supreme profound mind, with the Buddha's immeasurable powers, skillfully observing and discerning with courageous strength and wisdom, with unobstructed wisdom manifest and naturally aligned with innate wisdom, able to receive all Buddha-dharmas, teaching with wisdom—vast as the Dharma realm, ultimate as space, extending to the end of future ages. Children of the Buddha! When a bodhisattva first arouses this mind, they immediately transcend the stage of ordinary beings, enter the bodhisattva's position, are born into the family of the Thus-Come One, and no one can find any fault in their lineage. They depart from the realms of the world, enter the path beyond the world, attain the bodhisattva's dharmas, abide in the bodhisattva's state, and enter the equality of the three times. Within the lineage of the Thus-Come One, they are certain to attain supreme enlightenment. A bodhisattva who abides in such dharmas is called: one who abides in the Ground of Joy, because of their unwavering corresponding mind."

「佛子！菩薩住歡喜地，成就多歡喜、多淨信、多愛樂、多適悅、多欣慶、多踊躍、多勇猛、多無鬪諍、多無惱害、多無瞋恨。佛子！菩薩住此歡喜地，念諸佛故生歡喜，念諸佛法故生歡喜，念諸菩薩故生歡喜，念諸菩薩行故生歡喜，念清淨諸波羅蜜故生歡喜，念諸菩薩地殊勝故生歡喜，念菩薩不可壞故生歡喜，念如來教化眾生故生歡喜，念能令眾生得利益故生歡喜，念入一切如來智方便故生歡喜；復作是念：『我轉離一切世間境界故生歡喜，親近一切佛故生歡喜，遠離凡夫地故生歡喜，近智慧地故生歡喜，永斷一切惡趣故生歡喜，與一切眾生作依止處故生歡喜，見一切如來故生歡喜，生佛境界中故生歡喜，入一切菩薩平等性中故生歡喜，遠離一切怖畏毛豎等事故生歡喜。』何以故？此菩薩得歡喜地已，所有怖畏悉得遠離，所謂：不活畏、惡名畏、死畏、惡道畏、大眾威德畏，如是怖畏皆得永離。何以故？此菩薩離我想故，尚不愛自身，何況資財，是故無有不活畏；不於他所希求供養，唯專給施一切眾生，是故無有惡名畏；遠離我見，無有我想，是故無有死畏；自知死已，決定不離諸佛菩薩，是故無有惡道畏；我所志樂，一切世間無與等者，何況有勝！是故無有大眾威德畏。菩薩如是遠離驚怖毛豎等事。

> Children of the Buddha! When a bodhisattva dwells on the Ground of Joy, they perfect many kinds of joy, pure faith, delight, contentment, celebration, elation, courage, freedom from conflict, freedom from harm, and freedom from resentment. Children of the Buddha! When a bodhisattva dwells on this Ground of Joy, joy arises from recollecting the Buddhas; joy arises from recollecting the Buddha's teachings; joy arises from recollecting the bodhisattvas; joy arises from recollecting the bodhisattvas' practice; joy arises from recollecting the pure perfections; joy arises from recollecting the extraordinary nature of the bodhisattva grounds; joy arises from recollecting the indestructibility of bodhisattvas; joy arises from recollecting the Tathāgata's teaching of sentient beings; joy arises from recollecting the ability to bring benefit to sentient beings; joy arises from recollecting entering into the skillful means of all Tathāgatas' wisdom. Then they think: "Joy arises because I have turned away from all worldly realms; joy arises because I draw near to all Buddhas; joy arises because I have departed from the realm of ordinary beings; joy arises because I approach the ground of wisdom; joy arises because I have permanently cut off all unfortunate realms of rebirth; joy arises because I serve as a refuge for all sentient beings; joy arises because I see all Tathāgatas; joy arises because I am born within the realm of Buddhahood; joy arises because I enter the equality shared by all bodhisattvas; joy arises because I am free from all fears and the standing of one's hair on end." Why is this? Once this bodhisattva has attained the Ground of Joy, all fears are completely left behind—namely, the fear of not surviving, the fear of a bad reputation, the fear of death, the fear of unfortunate realms of rebirth, and the fear of awe-inspiring assemblies. Such fears are all permanently eliminated. Why? Because this bodhisattva has relinquished the notion of a self. They do not even cherish their own body, let alone wealth and possessions—therefore they have no fear of not surviving. They do not seek offerings from others but instead devote themselves entirely to giving to all sentient beings—therefore they have no fear of a bad reputation. They have transcended the view of self and no longer hold the notion of a self—therefore they have no fear of death. They know that after death, they will certainly never be separated from the Buddhas and bodhisattvas—therefore they have no fear of unfortunate realms of rebirth. What they aspire to and delight in is unmatched by anything in all the world, so how could anything surpass it?—therefore they have no fear of awe-inspiring assemblies. In this way, the bodhisattva is freed from terror, from hair standing on end, and from all such reactions.

「佛子！此菩薩以大悲為首，廣大志樂無能沮壞，轉更勤修一切善根而得成就，所謂：信增上故，多淨信故，解清淨故，信決定故，發生悲愍故，成就大慈故，心無疲懈故，慚愧莊嚴故，成就柔和故，敬順尊重諸佛教法故，日夜修集善根無厭足故，親近善知識故，常愛樂法故，求多聞無厭足故，如所聞法正觀察故，心無依著故，不耽著利養、名聞、恭敬故，不求一切資生之物故，生如寶心無厭足故，求一切智地故，求如來力、無畏、不共佛法故，求諸波羅蜜助道法故，離諸諂誑故，如說能行故，常護實語故，不污如來家故，不捨菩薩戒故，生一切智心如山王不動故，不捨一切世間事成就出世間道故，集助菩提分法無厭足故，常求上上殊勝道故。佛子！菩薩成就如是淨治地法，名為：安住菩薩歡喜地。

> "Children of the Buddha! This bodhisattva, with great compassion as their foundation, possesses vast and lofty aspirations that nothing can undermine. They further cultivate all roots of goodness diligently and thereby attain accomplishment—namely: because of superior faith, abundant pure confidence, clarity of understanding, unwavering conviction, the arising of compassion, the achievement of great loving-kindness, a mind free from weariness, adornment with conscience and shame, mastery of gentleness, reverence and respect for the teachings of all buddhas, ceaseless day-and-night cultivation of virtuous roots, reliance on good spiritual friends, constant delight in the Dharma, insatiable pursuit of extensive learning, proper contemplation of what has been heard, a mind unattached to reliance, freedom from craving for material gain, fame, or veneration, not seeking after life’s necessities, nurturing a jewel-like mind without satiety, seeking the ground of all-knowledge, seeking the powers of the Thus-Come One, fearlessness, and the unique qualities of buddhas, seeking the pāramitās as aids along the path, abandoning all deceit and flattery, practicing what one teaches, always guarding truthful speech, not defiling the lineage of the Thus-Come One, not abandoning the bodhisattva precepts, giving rise to a mind aimed at all-knowledge as unwavering as a mountain king, not abandoning worldly affairs while perfecting the supramundane path, tirelessly accumulating the factors of enlightenment, and always seeking ever more sublime and supreme paths. Children of the Buddha! When a bodhisattva accomplishes these qualities for purifying this ground, it is called: dwelling in the Joyful Ground of the bodhisattva."

「佛子！菩薩住此歡喜地，能成就如是大誓願、如是大勇猛、如是大作用，所謂：『生廣大清淨決定解，以一切供養之具，恭敬供養一切諸佛，令無有餘；廣大如法界，究竟如虛空，盡未來際一切劫數無有休息。』又發大願：『願受一切佛法輪，願攝一切佛菩提，願護一切諸佛教，願持一切諸佛法；廣大如法界，究竟如虛空，盡未來際一切劫數無有休息。』又發大願：『願一切世界佛興于世，從兜率天宮沒、入胎、住胎、初生、出家、成道說法、示現涅槃，皆悉往詣，親近供養，為眾上首，受行正法，於一切處一時而轉；廣大如法界，究竟如虛空，盡未來際一切劫數無有休息。』又發大願：『願一切菩薩行廣大無量，不壞不雜，攝諸波羅蜜，淨治諸地，總相、別相、同相、異相、成相、壞相，所有菩薩行皆如實說，教化一切，令其受行，心得增長；廣大如法界，究竟如虛空，盡未來際一切劫數無有休息。』又發大願：『願一切眾生界有色、無色、有想、無想、非有想、非無想、卵生、胎生、濕生、化生，三界所繫，入於六趣一切生處，名色所攝，如是等類我皆教化，令入佛法，令永斷一切世間趣，令安住一切智智道；廣大如法界，究竟如虛空，盡未來際一切劫數無有休息。』又發大願：『願一切世界廣大無量，麁細亂住、倒住、正住，若入、若行、若去，如帝網差別，十方無量種種不同，智皆明了，現前知見；廣大如法界，究竟如虛空，盡未來際一切劫數無有休息。』又發大願：『願一切國土入一國土，一國土入一切國土，無量佛土普皆清淨，光明眾具以為莊嚴，離一切煩惱，成就清淨道，無量智慧眾生充滿其中，普入廣大諸佛境界，隨眾生心而為示現，皆令歡喜；廣大如法界，究竟如虛空，盡未來際一切劫數無有休息。』又發大願：『願與一切菩薩同一志行，無有怨嫉，集諸善根，一切菩薩平等一緣，常共集會，不相捨離，隨意能現種種佛身，任其自心能知一切如來境界威力智慧，得不退如意神通，遊行一切世界，現形一切眾會，普入一切生處，成就不思議大乘，修菩薩行；廣大如法界，究竟如虛空，盡未來際一切劫數無有休息。』又發大願：『願乘不退輪行菩薩行，身、語、意業悉不唐捐，若暫見者則必定佛法，暫聞音聲則得實智慧，纔生淨信則永斷煩惱，得如大藥王樹身，得如如意寶身，修行一切菩薩行；廣大如法界，究竟如虛空，盡未來際一切劫數無有休息。』又發大願：『願於一切世界成阿耨多羅三藐三菩提不離一毛端處，於一切毛端處皆悉示現初生、出家、詣道場、成正覺、轉法輪、入涅槃，得佛境界大智慧力，於念念中隨一切眾生心示現成佛令得寂滅，以一三菩提知一切法界即涅槃相，以一音說法令一切眾生心皆歡喜，示入大涅槃而不斷菩薩行，示大智慧地安立一切法，以法智通、神足通、幻通自在變化充滿一切法界；廣大如法界，究竟如虛空，盡未來際一切劫數無有休息。』

> “Children of the Buddha, when a bodhisattva abides in the Ground of Joy, they can accomplish such great vows, such great vigor, and such great deeds as these: ‘With a vast, pure, and resolute understanding, they respectfully offer all kinds of offerings to all buddhas, leaving nothing undone—as vast as the Dharma realm, as ultimate as space, through all ages of the future without rest.’ They also make this great vow: ‘May I receive the wheel of the Dharma of all buddhas, may I embrace the enlightenment of all buddhas, may I protect the teachings of all buddhas, may I uphold the Dharma of all buddhas—as vast as the Dharma realm, as ultimate as space, through all ages of the future without rest.’ They also make this great vow: ‘In all worlds where buddhas appear, from their descent from the Tuṣita heaven, entering the womb, dwelling in the womb, birth, renunciation, attainment of awakening, turning the wheel of Dharma, and showing passage into nirvāṇa—in all these, may I draw near, attend to them, make offerings, and serve as leader of the assembly, receiving and practicing the true Dharma, turning it everywhere at once in all places—as vast as the Dharma realm, as ultimate as space, through all ages of the future without rest.’ They also make this great vow: ‘May the practices of all bodhisattvas be vast and immeasurable, indestructible and undiluted, encompassing all pāramitās, purifying all grounds—their general characteristics, specific characteristics, shared characteristics, distinct characteristics, formative characteristics, and dissolving characteristics. May I teach all bodhisattva practices as they truly are, guiding all beings to receive and practice them, so their minds may grow—as vast as the Dharma realm, as ultimate as space, through all ages of the future without rest.’ They also make this great vow: ‘May I teach all beings—whether with form or without form, with perception or without perception, neither perceptive nor non-perceptive, born from eggs, wombs, moisture, or spontaneously, bound in the three realms, entering all destinations of the six paths, encompassed by name and form—may I guide all such beings into the Buddha’s Dharma, causing them to forever cut off all paths of the mundane world, and settle them on the path of all-knowing wisdom—as vast as the Dharma realm, as ultimate as space, through all ages of the future without rest.’ They also make this great vow: ‘May all worlds—vast and measureless, coarse or fine, arrayed in confusion, inverted, or upright, whether entering, moving, or departing, differentiated like Indra’s net, of countless kinds in the ten directions—be clearly known by wisdom, seen, and understood firsthand—as vast as the Dharma realm, as ultimate as space, through all ages of the future without rest.’ They also make this great vow: ‘May all lands enter into one land, and one land enter into all lands. May countless buddha-lands be universally purified, adorned with radiance and every quality, free from all afflictions, perfected in the pure path, filled with countless wise beings, universally entering the vast realm of buddha’s experience, appearing according to the minds of beings, bringing joy to them all—as vast as the Dharma realm, as ultimate as space, through all ages of the future without rest.’ They also make this great vow: ‘May I share the same resolve and conduct with all bodhisattvas, free from resentment and jealousy, gathering all roots of goodness. May all bodhisattvas be equal in a single focus, always gathering together, never abandoning one another. At will, may they manifest various buddha-bodies; through their own minds, may they know the power and wisdom of all tathāgatas’ realms; may they attain irreversibility, miraculous powers at will, travel through all worlds, appear in all assemblies, enter all realms of rebirth, accomplish the inconceivable Great Vehicle, and cultivate bodhisattva practices—as vast as the Dharma realm, as ultimate as space, through all ages of the future without rest.’ They also make this great vow: ‘May I ride the irreversible wheel and practice bodhisattva conduct, so that none of my actions of body, speech, or mind are in vain. Should anyone see me even for a moment, they will certainly enter the Buddha’s Dharma; should they hear my voice even briefly, they will gain true wisdom; should they form even a trace of pure faith, they will forever cut off their afflictions. May I become like a great healing tree, like a wish-fulfilling jewel, and cultivate all bodhisattva practices—as vast as the Dharma realm, as ultimate as space, through all ages of the future without rest.’ They also make this great vow: ‘May I realize Anuttarā Samyaksaṃbodhi in all worlds without leaving the tip of a single hair. At the tip of every hair, may I manifest birth, renunciation, going to the seat of awakening, attaining perfect enlightenment, turning the wheel of Dharma, and entering nirvāṇa. May I obtain the great wisdom power of the buddha’s realm, and in every moment, according to the minds of all beings, manifest awakening and lead them to stillness. With a single awakening, may I know that all the Dharma realm is the very mark of nirvāṇa. With a single voice of Dharma, may I bring joy to the minds of all beings. May I show entry into great nirvāṇa without interrupting bodhisattva conduct. May I reveal the ground of great wisdom and establish all dharmas upon it. Through the freedom of Dharma-knowledge powers, spiritual powers, and illusory transformations, may I pervade and transform the entirety of the Dharma realm—as vast as the Dharma realm, as ultimate as space, through all ages of the future without rest.’”

「佛子！菩薩住歡喜地，發如是大誓願、如是大勇猛、如是大作用，以此十願門為首，滿足百萬阿僧祇大願。佛子！此大願以十盡句而得成就。何等為十？所謂：眾生界盡、世界盡、虛空界盡、法界盡、涅槃界盡、佛出現界盡、如來智界盡、心所緣界盡、佛智所入境界界盡、世間轉法轉智轉界盡。『若眾生界盡，我願乃盡；若世界乃至世間轉法轉智轉界盡，我願乃盡。而眾生界不可盡，乃至世間轉法轉智轉界不可盡故，我此大願善根無有窮盡。』

「佛子！菩薩發如是大願已，則得利益心、柔軟心、隨順心、寂靜心、調伏心、寂滅心、謙下心、潤澤心、不動心、不濁心。成淨信者，有信功用：能信如來本行所入，信成就諸波羅蜜，信入諸勝地，信成就力，信具足無所畏，信生長不可壞不共佛法，信不思議佛法，信出生無中邊佛境界，信隨入如來無量境界，信成就果。舉要言之，信一切菩薩行，乃至如來智地說力故。

「佛子！此菩薩復作是念：『諸佛正法，如是甚深，如是寂靜，如是寂滅，如是空，如是無相，如是無願，如是無染，如是無量，如是廣大。而諸凡夫心墮邪見，無明覆翳，立憍慢高幢，入渴愛網中，行諂誑稠林不能自出，心與慳嫉相應不捨，恒造諸趣受生因緣，貪、恚、愚癡積集諸業日夜增長，以忿恨風吹心識火熾然不息，凡所作業皆顛倒相應，欲流、有流、無明流、見流，相續起心意識種子，於三界田中復生苦芽。所謂：名色共生不離，此名色增長，生六處聚落，於中相對生觸，觸故生受，因受生愛，愛增長故生取，取增長故生有，有生故有生老死憂悲苦惱。如是眾生生長苦聚，是中皆空，離我、我所，無知、無覺，無作、無受，如草木石壁，亦如影像；然諸眾生不覺不知。』菩薩見諸眾生於如是苦聚不得出離，是故即生大悲智慧。復作是念：『此諸眾生我應救拔，置於究竟安樂之處。』是故即生大慈光明智。

「佛子！菩薩摩訶薩隨順如是大悲、大慈，以深重心住初地時，於一切物無所吝惜，求佛大智，修行大捨，凡是所有一切能施。所謂：財穀、倉庫、金銀、摩尼、真珠、瑠璃、珂貝、璧玉、珊瑚等物，珍寶、瓔珞、嚴身之具，象馬、車乘、奴婢、人民、城邑、聚落、園林、臺觀、妻妾、男女、內外眷屬及餘所有珍玩之具，頭目、手足、血肉、骨髓、一切身分皆無所惜，為求諸佛廣大智慧。是名：菩薩住於初地大捨成就。

「佛子！菩薩以此慈、悲、大施心，為欲救護一切眾生，轉更推求世、出世間諸利益事無疲厭故，即得成就無疲厭心。得無疲厭心已，於一切經論心無怯弱；無怯弱故，即得成就一切經論智。獲是智已，善能籌量應作、不應作，於上、中、下一切眾生，隨應、隨力、隨其所習，如是而行，是故菩薩得成世智。成世智已，知時知量，以慚愧莊嚴勤修自利、利他之道，是故成就慚愧莊嚴，於此行中勤修出離，不退不轉，成堅固力。得堅固力已，勤供諸佛，於佛教法能如說行。

「佛子！菩薩如是成就十種淨諸地法，所謂：信、悲、慈、捨、無有疲厭、知諸經論、善解世法、慚愧、堅固力、供養諸佛依教修行。

「佛子！菩薩住此歡喜地已，以大願力得見多佛。所謂：見多百佛、多千佛、多百千佛、多億佛、多百億佛、多千億佛、多百千億佛、多億那由他佛、多百億那由他佛、多千億那由他佛、多百千億那由他佛。悉以大心、深心，恭敬尊重，承事供養，衣服、飲食、臥具、醫藥，一切資生悉以奉施，亦以供養一切眾僧，以此善根皆悉迴向無上菩提。佛子！此菩薩因供養諸佛故，得成就眾生法，以前二攝攝取眾生，謂布施、愛語；後二攝法，但以信解力故，行未善通達。是菩薩，十波羅蜜中，檀波羅蜜增上；餘波羅蜜非不修行，但隨力隨分。是菩薩隨所勤修，供養諸佛，教化眾生，皆以修行清淨地法，所有善根悉以迴向一切智地，轉轉明淨，調柔成就，隨意堪用。佛子！譬如金師善巧鍊金，數數入火，轉轉明淨，調柔成就，隨意堪用。菩薩亦復如是，供養諸佛，教化眾生，皆為修行清淨地法，所有善根悉以迴向一切智地，轉轉明淨，調柔成就，隨意堪用。

「佛子！菩薩摩訶薩住於初地，應從諸佛菩薩善知識所推求請問，於此地中相及得果，無有厭足，為欲成就此地法故；亦應從諸佛菩薩善知識所推求請問，第二地中相及得果，無有厭足，為欲成就彼地法故；亦應如是推求請問，第三、第四、第五、第六、第七、第八、第九、第十地中相及得果，無有厭足，為欲成就彼地法故。是菩薩善知諸地障對治，善知地成壞，善知地相果，善知地得修，善知地法清淨，善知地地轉行，善知地地處、非處，善知地地殊勝智，善知地地不退轉，善知淨治一切菩薩地乃至轉入如來地。佛子！菩薩如是善知地相，始於初地起行不斷，如是乃至入第十地無有斷絕；由此諸地智光明故，成於如來智慧光明。佛子！譬如商主善知方便，欲將諸商人往詣大城，未發之時，先問道中功德過失，及住止之處安危可不，然後具道資糧，作所應作。佛子！彼大商主雖未發足，能知道中所有一切安危之事，善以智慧籌量觀察，備其所須令無乏少，將諸商眾乃至安隱到彼大城，身及眾人悉免憂患。佛子！菩薩商主亦復如是，住於初地，善知諸地障對治，乃至善知一切菩薩地清淨，轉入如來地，然後乃具福智資糧，將一切眾生經生死曠野險難之處，安隱得至薩婆若城，身及眾生不經患難。是故，菩薩常應匪懈勤修諸地殊勝淨業，乃至趣入如來智地。

「佛子！是名：略說菩薩摩訶薩入菩薩初地門，廣說則有無量無邊百千阿僧祇差別事。

「佛子！菩薩摩訶薩住此初地，多作閻浮提王，豪貴自在，常護正法，能以大施攝取眾生，善除眾生慳貪之垢，常行大施無有窮盡。布施、愛語、利益、同事——如是一切諸所作業，皆不離念佛，不離念法，不離念僧，不離念同行菩薩，不離念菩薩行，不離念諸波羅蜜，不離念諸地，不離念力，不離念無畏，不離念不共佛法，乃至不離念具足一切種、一切智智。復作是念：『我當於一切眾生中為首、為勝、為殊勝、為妙、為微妙、為上、為無上、為導、為將、為帥，乃至為一切智智依止者。』是菩薩若欲捨家於佛法中勤行精進，便能捨家、妻子、五欲，依如來教出家學道。既出家已，勤行精進，於一念頃，得百三昧，得見百佛，知百佛神力，能動百佛世界，能過百佛世界，能照百佛世界，能教化百世界眾生，能住壽百劫，能知前後際各百劫事，能入百法門，能示現百身，於一一身能示百菩薩以為眷屬；若以菩薩殊勝願力自在示現，過於是數，百劫、千劫、百千劫，乃至百千億那由他劫不能數知。」

爾時，金剛藏菩薩欲重宣其義而說頌曰：

「若人集眾善， 具足白淨法，供養天人尊， 隨順慈悲道，信解極廣大， 志樂亦清淨，為求佛智慧， 發此無上心。淨一切智力， 及以無所畏，成就諸佛法， 救攝群生眾，為得大慈悲， 及轉勝法輪，嚴淨佛國土， 發此最勝心。一念知三世， 而無有分別，種種時不同， 以示於世間。略說求諸佛， 一切勝功德，發生廣大心， 量等虛空界。悲先慧為主， 方便共相應，信解清淨心， 如來無量力，無礙智現前， 自悟不由他，具足同如來， 發此最勝心。佛子始發生， 如是妙寶心，則超凡夫位， 入佛所行處，生在如來家， 種族無瑕玷，與佛共平等， 決成無上覺。纔生如是心， 即得入初地，志樂不可動， 譬如大山王，多喜多愛樂， 亦復多淨信，極大勇猛心， 及以慶躍心，遠離於鬪諍， 惱害及瞋恚，慚敬而質直， 善守護諸根，救世無等者， 所有眾智慧，此處我當得， 憶念生歡喜。始得入初地， 即超五怖畏，不活死惡名， 惡趣眾威德。以不貪著我， 及以於我所，是諸佛子等， 遠離諸怖畏。常行大慈愍， 恒有信恭敬，慚愧功德備， 日夜增善法。樂法真實利， 不愛受諸欲，思惟所聞法， 遠離取著行。不貪於利養， 唯樂佛菩提，一心求佛智， 專精無異念。修行波羅蜜， 遠離諂虛誑，如說而修行， 安住實語中。不污諸佛家， 不捨菩薩戒，不樂於世事， 常利益世間。修善無厭足， 轉求增勝道，如是好樂法， 功德義相應。恒起大願心， 願見於諸佛，護持諸佛法， 攝取大仙道。常生如是願， 修行最勝行，成熟諸群生， 嚴淨佛國土。一切諸佛剎， 佛子悉充遍，平等共一心， 所作皆不空；一切毛端處， 一時成正覺。如是等大願， 無量無邊際。虛空與眾生， 法界及涅槃，世間佛出興， 佛智心境界。『如來智所入， 及以三轉盡，彼諸若有盡， 我願方始盡；如彼無盡期， 我願亦復然。』如是發大願， 心柔軟調順。能信佛功德， 觀察於眾生，知從因緣起， 則興慈念心：『如是苦眾生， 我今應救脫。』為是眾生故， 而行種種施，王位及珍寶， 乃至象馬車，頭目與手足， 乃至身血肉，一切皆能捨， 心得無憂悔。求種種經書， 其心無厭倦，善解其義趣， 能隨世所行，慚愧自莊嚴， 修行轉堅固，供養無量佛， 恭敬而尊重。如是常修習， 日夜無懈倦，善根轉明淨， 如火鍊真金。菩薩住於此， 淨修於十地，所作無障礙， 具足不斷絕。譬如大商主， 為利諸商眾。問知道險易， 安隱至大城。菩薩住初地， 應知亦如是，勇猛無障礙， 到於第十地。住此初地中， 作大功德王，以法化眾生， 慈心無損害。統領閻浮地， 化行靡不及，皆令住大捨， 成就佛智慧。欲求最勝道， 捨己國王位，能於佛教中， 勇猛勤修習，則得百三昧， 及見百諸佛，震動百世界， 光照行亦爾，化百土眾生， 入於百法門，能知百劫事， 示現於百身，及現百菩薩， 以為其眷屬；若自在願力， 過是數無量。我於地義中， 略述其少分，若欲廣分別， 億劫不能盡。菩薩最勝道， 利益諸群生，如是初地法， 我今已說竟。」

## 大方廣佛華嚴經卷第三十四