佛說大乘入諸佛境界智光明莊嚴經卷第三
Volume 3: The Adornment of Light and Wisdom Sutra on Entering the Realm of All Buddhas, Expounded by the Buddha
西天譯經三藏朝散大夫試光祿卿傳梵大師賜紫沙門臣法護等奉詔譯
Translated by the Tripitaka Master Faxian of the Western Regions, Presented by the Violet-Robed Monk Fahu and Others by Imperial Decree
「復次，妙吉祥！眾生相狀有下中上故，乃謂虛空有下中上。如來、應供、正等正覺亦復如是，一切處平等無差別分別，無生無滅，非過去、未來、現在，無色相、無戲論，無表示、無施設，無覺觸、無繫著，無稱量過諸稱量，無比喻超越比喻，無住、無取，超眼境界、離心意識，無狀貌、無文字、無音聲、無作意，無出無入，無高無下、超言境界，於一切處隨知隨入，但為眾生有下中上性，故見如來有下中上。妙吉祥！如來亦不作是念：『今此一類下品信解眾生，我當為現下品身相；此之一類中品信解眾生，我當為現中品身相；此之一類上品信解眾生，我當為現上品身相。』如來說法亦復如是，但以一音為眾生說，隨眾生類各得解了。如來又復不作是念：『此類眾生下品信解，我當為說聲聞乘法；此類眾生中品信解，我當為說緣覺乘法；此類眾生上品信解，我當為說菩薩乘法。』如來又復不作是念：『此類眾生信解布施，我當為說布施波羅蜜多法；此類眾生信解持戒、忍辱、精進、禪定、智慧，我當為說彼等諸波羅蜜多法。』如來於諸法中不生分別。何以故？如來法身畢竟無生，如來以無生故，不以名色宣說隨識而轉，如來於剎那間暫無分別，如來具無盡相，盡際實際皆決定故，是即一切法平等際。如來、應供、正等正覺一切處平等，無下中上差別分別；一切法平等，無下中上差別分別，亦復如是。何以故？以一切法無所得故。
"Moreover, Manjushri, because sentient beings have lower, middle, and higher states, the sky (the space of reality) may appear to them as lower, middle, or higher. Likewise, the Tathagata (Thus-Come-One), the Worthy One, the Perfectly Enlightened One, is equally present everywhere, without distinction or discrimination. He is unborn and unceasing; not past, future, or present; without form or concept; without expression or designation; without sensory contact or attachment; immeasurable beyond all measures; incomparable beyond all comparisons; without abiding or grasping; beyond the reach of the eyes; separate from the mind, consciousness, and mental activities; without appearance, words, sounds, or intentions; without entering or exiting; without highness or lowness, transcending the realm of speech. He is known and entered into everywhere equally, yet because sentient beings have lower, middle, and higher natures, they perceive the Tathagata as having lower, middle, and higher aspects.
"Manjushri, the Tathagata does not think: 'For this type of being of lower faith and understanding, I will manifest a lower form; for this type of being of middle faith and understanding, I will manifest a middle form; for this type of being of higher faith and understanding, I will manifest a higher form.' The Tathagata's teaching is similarly: with one single voice, He speaks for all beings, and each being understands according to their own capacity. Furthermore, the Tathagata does not think: 'For beings of lower faith and understanding, I will teach the path of the Shravaka (listener-disciple); for beings of middle faith and understanding, I will teach the path of the Pratyekabuddha (solitary realizer); for beings of higher faith and understanding, I will teach the path of the Bodhisattva.'
"Moreover, the Tathagata does not think: 'For beings who believe in the practice of generosity, I will teach the perfection of generosity; for beings who believe in moral conduct, patience, effort, meditation, or wisdom, I will teach those respective perfections.' The Tathagata makes no distinctions concerning any teachings. Why? Because the Dharmakaya (Truth Body) of the Tathagata is ultimately unborn. Since the Tathagata is unborn, He does not teach through name and form that follow consciousness. The Tathagata has not a single moment of discrimination. The Tathagata possesses an inexhaustible nature. The ultimate limit and the limit of reality are both decisive—this is precisely the equal nature of all dharmas (phenomena).
"The Tathagata, the Worthy One, the Perfectly Enlightened One, is equally present everywhere, without distinction, discrimination, or any difference based on lower, middle, or higher. All dharmas are also equally present, without such distinctions. Why? Because in all dharmas, nothing can be grasped."
「妙吉祥！若一切法無所得即一切法平等，若法平等即法常住，若常住即無動，若無動即無依，若一切法無所依止即心無所住，心無住故即無生而生。若如是觀即心心所轉而不顛倒，彼不顛倒心即如說而得，若如說而得即無戲論，若無戲論即無所行，若無所行即無流散，若無流散即無聚集，若法無流散即法性無違，若法性無違即一切處而悉隨順，若一切處隨順即法自性無動，若法自性無動即法自性乃有所得，若法自性有所得者即無有少法而可決擇。何以故？當知因緣所生性故。若因緣生性即畢竟無生，若畢竟無生即得寂靜，若得寂靜即一切法作意悉同無依，若一切法作意悉同無依即都無依止，若無依止即無得無非得，若無得無非得即得法常住，若得法常住即深固法相應，若深固法相應即無有少法可住亦無佛法。何以故？覺了空性故。若覺了空性，即是菩提。如是空、無相、無願、無造作，無著、無生、無取、無依，悉覺了故，即是菩提。菩提者與深固法相應，相應之名由是建立，是故無高無下法相應，無作非無作相應，無縛無解相應，無一性無多性相應，無來無去相應，是即深固法相應。若深固法相應，彼即無所相應，亦無所斷、復無果證。何以故？心法本來自性明亮，但為客塵煩惱之所坌污，而實不能染污自性。若自性明亮即無煩惱，若無煩惱即無對治，謂以對治煩惱皆悉斷故。所以者何？無已淨、無當淨，不離清淨本來如是。若清淨即無生，若無生即無動，若無動即斷諸喜悅，一切所愛皆亦斷滅。若諸愛滅彼即無生，若法無生即是菩提，若菩提即平等，若平等即真如。若真如即一切有為、無為法而悉無住，若真如中無彼有為及無為法即無二施設，若有為、無為法無二施設彼即真如。若彼真如即無異真如，若無異真如即無種類真如，若無種類真如即無來真如，若無來真如即無去真如，若無去真如即如所說真如，若如所說真如即無生真如，若無生真如即無染、無淨，若無染、無淨即無生、無滅，若無生、無滅即涅槃平等，若涅槃平等即無生死亦無涅槃，若無生死亦無涅槃，即無過去、未來、現在，若無過去、未來、現在，即無下、中、上法，若無下、中、上法，彼即是真如，真如之名由是建立。此說真如亦名實性，此說實性亦名如性，此說如性亦即真如。真如與我而本無二亦無種類，無二義者即是菩提，菩提者覺了義。此所說義，即是證入三解脫門之智，宣說一切法智，解入一切法三世平等，一切法無破壞義。此所說義即是無義，無音聲、無記說，無詮表及詮表所起，此說名智，所謂：義隨知智、識隨知智。此說智義即是如性智義、識隨知智義，如是勝義即是法性，彼法性義即是義隨知智、識隨知智、勝義隨知智。如其法性即如其義，若法性即法住性，法寂靜性，彼法寂靜即無所轉，若法無轉即文與義而悉平等，若文義平等即無二之義平等，若彼義平等義識亦平等，此即是為入無二門平等之智。由是世俗、勝義而悉平等，世俗義平等故即空義平等性平等，若空性義平等故即補特伽羅平等性平等，若補特伽羅平等故即法平等性平等，若法平等故即信解平等性平等，若信解平等彼覺了故即是菩提。
Manjushri! If all dharmas are unobtainable, then all dharmas are equal. If dharmas are equal, then dharmas are abiding. If they are abiding, then they are unmoving. If unmoving, then they are without support. If all dharmas are without support, then the mind has no abode. Because the mind has no abode, there is no-birth yet birth. If one observes in this way, then the mind and mental factors turn without being inverted. That non-inverted mind attains what is proclaimed. If it attains what is proclaimed, then there is no fanciful discrimination. If no fanciful discrimination, then there is no activity. If no activity, then there is no scattering. If no scattering, then there is no accumulation. If dharmas do not scatter, then dharma-nature is not violated. If dharma-nature is not violated, then all places are thoroughly compliant. If all places are compliant, then the self-nature of dharmas is unmoving. If the self-nature of dharmas is unmoving, then the self-nature of dharmas is attained. If the self-nature of dharmas is attained, then there is not a single dharma to be chosen. Why? Know that this is the nature of what arises from causes and conditions. If it is the nature of causes and conditions, then ultimately there is no birth. If ultimately there is no birth, then stillness is attained. If stillness is attained, then all mental engagement in dharmas is equally without support. If all mental engagement is without support, then there is no support at all. If there is no support, then there is no attainment and no non-attainment. If no attainment and no non-attainment, then the abiding of dharmas is attained. If the abiding of dharmas is attained, then one is in accord with the profound dharma. If one is in accord with the profound dharma, then there is not a single dharma that can abide, nor any Buddha-dharma. Why? Because emptiness is realized. If emptiness is realized, this is enlightenment. In this way, emptiness, signlessness, wishlessness, non-formation, non-attachment, non-birth, non-grasping, and non-support are all realized, and thus this is enlightenment. Enlightenment is in accord with the profound dharma; the name "accord" is established on this basis. Therefore, there is no high or low in accord with dharmas; no making and no non-making in accord; no bondage and no liberation in accord; no oneness and no multiplicity in accord; no coming and no going in accord. This is to be in accord with the profound dharma. If one is in accord with the profound dharma, then there is nothing to accord with, nothing to cut off, and no realization of result. Why? The mind and dharmas are by nature originally luminous and clear, but they are defiled by adventitious defilements. Yet those defilements cannot truly stain this nature. If the nature is luminous and clear, then there are no defilements. If there are no defilements, then there is no antidote, because the antidotes to defilements are all cut off. Why? There is no already-purified, no yet-to-be-purified; they are never apart from purity, which is originally as it is. If there is purity, then there is no birth. If no birth, then no movement. If no movement, then all delight is ended, and all that is loved is also ended. If all love ends, then there is no birth. If dharmas are without birth, this is enlightenment. If enlightenment, then equality. If equality, then suchness. If suchness, then all conditioned and unconditioned dharmas are without abode. If in suchness there are no conditioned or unconditioned dharmas, then there is no dual designation. If conditioned and unconditioned dharmas have no dual designation, then that is suchness. If that is suchness, then there is no different suchness. If there is no different suchness, then there is no suchness of categories. If no suchness of categories, then no suchness of coming. If no suchness of coming, then no suchness of going. If no suchness of going, then suchness as spoken. If suchness as spoken, then no-born suchness. If no-born suchness, then no defilement and no purity. If no defilement and no purity, then no birth and no extinction. If no birth and no extinction, then nirvana is equal. If nirvana is equal, then there is no samsara and no nirvana. If there is no samsara and no nirvana, then there is no past, future, or present. If no past, future, or present, then there are no lower, middle, or higher dharmas. If there are no lower, middle, or higher dharmas, then that is suchness; the name "suchness" is established on this basis. This suchness is also called true nature. This true nature is also called thusness. And this thusness is also suchness. Suchness and the self are originally non-dual, without categories. The meaning of non-duality is enlightenment. Enlightenment means realization. The meaning spoken here is the wisdom that enters the three gates of liberation, the wisdom that proclaims all dharmas, the wisdom that understands all dharmas as equal in the three times, and the meaning that all dharmas are indestructible. This meaning spoken here is no-meaning: no sound, no description, no expression or what arises from expression. This is called wisdom: wisdom that knows meaning and wisdom that knows consciousness. The meaning of this wisdom is the meaning of wisdom in suchness and the meaning of wisdom that knows consciousness. Such ultimate meaning is dharma-nature. The meaning of dharma-nature is wisdom that knows meaning, wisdom that knows consciousness, and wisdom that knows the ultimate. As dharma-nature is, so is its meaning. Dharma-nature is the abiding-nature of dharmas, the still-nature of dharmas. That stillness of dharmas is without turning. If dharmas are without turning, then text and meaning are equal. If text and meaning are equal, then the meaning of non-duality is equal. If that meaning is equal, then the consciousness of meaning is also equal. This is the wisdom of equality that enters the gate of non-duality. Thus, conventional and ultimate truth are equal. Because conventional truth is equal, empty nature is equal. If empty nature is equal, then personal nature is equal. If personal nature is equal, then dharma-nature is equal. If dharma-nature is equal, then faith and understanding are equal. If faith and understanding are equal and realized, that is enlightenment.
「妙吉祥！若於色平等性有著有礙者，即於眼有礙，以色及眼自性智無所礙故；若於諸見有著有礙者，即於身有礙，以諸見趣身中自性空智無所礙故；若於不深固作意有著有礙者，即於法光明有礙，以深固作意伺察諸法自性空智無所礙故；若於疑惑垢染有著有礙者，即於解脫有礙，以信解解脫如實之智無所礙故；若於懈怠垢染有著有礙者，即於現證堅固精進有礙，以如所說法覺了之性無所礙故；若於諸障有著有礙者，即於七覺支法有礙，以無障解脫智無所礙故。應知一切法自性清淨，但由因緣和合而轉。而諸菩薩當善了知一切法中染因、淨因，若染因、若淨因皆清淨已即無所住，謂我所起及見所起是染因，入無我法忍辱是淨因；我我所見是染因，於內寂靜外無所行是淨因；欲瞋害尋是染因，慈悲喜捨、入伺察法忍辱是淨因；四顛倒是染因，四念處是淨因；五蓋是染因，五根是淨因；六處是染因，六念是淨因；七不正法是染因，七覺支法是淨因；八邪法是染因，八正法是淨因；九惱處是染因，九次第定是淨因；十不善業道是染因，十善業道是淨因。總要而言，一切不善作意皆是染因；一切善作意皆是淨因。若染因、若淨因，彼一切法自性皆空，無眾生、無壽者、無養者、無補特伽羅、無主宰、無攝受、無所作，如幻無相內心寂靜。若內寂靜是即遍寂，若遍寂即自性，若法自性即無所得，若無所得即無依止，若無依止即如虛空。當知染、淨彼一切法與虛空等，然彼虛空亦不壞法性。何以故？妙吉祥！是中無有少法可得若生若滅。」
"Subtle Auspicious One! If there is attachment or obstruction regarding the equality nature of form, then there is obstruction regarding the eye—because the self-nature wisdom of form and the eye is without obstacle. If there is attachment or obstruction regarding views, then there is obstruction regarding the body—because the self-nature wisdom that all views are empty within the body is without obstacle. If there is attachment or obstruction regarding unsteady attention, then there is obstruction regarding the light of Dharma—because the self-nature wisdom that steadily investigates all phenomena as empty is without obstacle. If there is attachment or obstruction regarding the stain of doubt, then there is obstruction regarding liberation—because the wisdom that truly understands liberation through faith is without obstacle. If there is attachment or obstruction regarding the stain of laziness, then there is obstruction regarding firm diligence in realization—because the nature of understanding the Dharma as taught is without obstacle. If there is attachment or obstruction regarding all hindrances, then there is obstruction regarding the seven factors of awakening—because the wisdom of unhindered liberation is without obstacle.
Know that all phenomena are pure by nature, but they function due to the combination of causes and conditions. Bodhisattvas should clearly understand the causes of defilement and purity in all phenomena. Once both the causes of defilement and the causes of purity are understood as pure, they dwell nowhere. Specifically: grasping at a self and views are the causes of defilement; entering patience through the insight that there is no self is the cause of purity. The view of self and what belongs to self is the cause of defilement; inner stillness and no outward activity is the cause of purity. Thoughts of desire, hatred, and harm are the causes of defilement; loving-kindness, compassion, joy, equanimity, and the patience of investigating phenomena are the causes of purity. The four distortions are the causes of defilement; the four foundations of mindfulness are the causes of purity. The five hindrances are the causes of defilement; the five faculties are the causes of purity. The six sense spheres are the causes of defilement; the six recollections are the causes of purity. The seven unwholesome factors are the causes of defilement; the seven factors of awakening are the causes of purity. The eight wrong paths are the causes of defilement; the eight right paths are the causes of purity. The nine sources of affliction are the causes of defilement; the nine progressive meditations are the causes of purity. The ten unwholesome actions are the causes of defilement; the ten wholesome actions are the causes of purity.
In summary, all unwholesome attention is the cause of defilement; all wholesome attention is the cause of purity. Whether the cause of defilement or the cause of purity, the self-nature of all those phenomena is empty—no sentient being, no life, no nourisher, no person, no master, no possession, no activity. They are like illusions, without characteristics, and the mind is inwardly still. If the mind is inwardly still, that is universal stillness. If it is universal stillness, that is self-nature. If the self-nature of phenomena is realized, nothing is attained. If nothing is attained, there is no support. If there is no support, it is like space.
Know that defilement and purity—all those phenomena—are equal to space. Yet, space itself does not destroy the nature of phenomena. Why? Subtle Auspicious One! In this, there is not a single phenomenon to be obtained that arises or ceases."
妙吉祥白佛言：「世尊！若爾者，如來取證菩提，皆謂何乎？」
佛言：「妙吉祥！如來以無根本無住故得菩提。」
妙吉祥言：「何名根本？復何名住？」
佛言：「妙吉祥！有身為根本，依虛妄分別而住。諸佛如來以菩提平等故，即是一切法平等智，是故說名無根本、無住，如來以如是故現成正覺。妙吉祥！當知諸法寂靜、近寂。何名寂靜？何名近寂？內謂寂靜、外謂近寂。何以故？以眼空故，我我所自性亦空，此名寂靜；知眼空已，色無所取，此名近寂。以耳空故，我我所自性亦空，此名寂靜；知耳空已，聲無所取，此名近寂。以鼻空故，我我所自性亦空，此名寂靜；知鼻空已，香無所取，此名近寂。以舌空故，我我所自性亦空，此名寂靜；知舌空已，味無所取，此名近寂。以身空故，我我所自性亦空，此名寂靜；知身空已，觸無所取，此名近寂。以意空故，我我所自性亦空，此名寂靜；知意空已，法無所取，此名近寂。
「妙吉祥！菩提自性明亮，心自性明亮。以何因故說自性明亮？謂即自性無染污故、與虛空等，虛空自性而悉周遍，如虛空性，畢竟自性本明亮故。
「又妙吉祥！菩提無入、無出。何名無入、無出？謂無攝取，故名無入；謂無棄捨，故名無出。如來證解無入、無出，如所證解即同真如，無此無彼，以一切法離彼此故，是故如來現成正覺。
「又妙吉祥！菩提無相亦無所緣。何名無相及無所緣？謂眼識無所得，此名無相；色無所觀，此名無所緣。耳識無所得，此名無相；聲無所聞，此名無所緣。鼻識無所得，此名無相；香無所嗅，此名無所緣。舌識無所得，此名無相；味無所甞，此名無所緣。身識無所得，此名無相；觸無所覺，此名無所緣。意識無所得，此名無相；法無所分別，此名無所緣。妙吉祥！此等皆是諸聖境界，所有三界非聖境界，由是應行聖境界故。
「又妙吉祥！菩提非過去、未來、現在，三世平等故，三輪斷故。三輪者，謂過去心不轉，未來識無取，現在意無動。彼心意識設有所住，而無分別不離分別，無計度不離計度，無過去已作、無未來領納、無現在戲論。
「又妙吉祥！菩提非身得，無所為故。非身得者，謂即眼識無所了知，耳、鼻、舌、身、意識無所了知，以非心意識所了知故，即是無為。此說無為，謂即無生、無住、無滅三輪清淨。如其無為，於有為法應如是知。何以故？一切法無自性故。以法無自性，即法無有二。
「又妙吉祥！菩提是無差別句。何名無差別？復何名句？謂無想是無差別；真如是句。無住是無差別；法界是句。無種種性是無差別；實際是句。無所緣是無差別；無動是句。空是無差別；無相是句。無尋伺是無差別；無想是句。無求願是無差別；無眾生是句。眾生無自性是無差別；虛空是句。無所得是無差別；無生是句。無滅是無差別；無為是句。無所行是無差別；菩提是句。寂止是無差別；涅槃是句。無所取是無差別；無生是句。
「又妙吉祥！菩提者非身可證。何以故？身雖有生，無思、無動，如草木瓦礫，其心如幻，空虛不實無所造作。妙吉祥！若於身心如實覺了，即是菩提。世俗所行非勝義諦。何以故？勝義諦中無身無心、無法無非法，無實無不實，無真無妄，無語言無非語言。一切法是菩提。所以者何？菩提無處所，非語言詮表，猶如虛空無處所故，亦無造作、無生、無滅，非語言詮表。如來以菩提無處所，無造作、無生滅，無詮表故，如實如理審伺察時，彼一切法悉無言說。菩提亦復如是，如實伺察時亦無言說。何以故？語言無實故，無生滅故。
「又妙吉祥！菩提無所取、無含藏。何名無所取？何名無含藏？了知眼故名無所取；色無所得名無含藏。了知耳故名無所取；聲無所得名無含藏。了知鼻故名無所取；香無所得名無含藏。了知舌故名無所取；味無所得名無含藏。了知身故名無所取；觸無所得名無含藏。了知意故名無所取；法無所得名無含藏。如來以是無所取、無含藏故，現證菩提。證菩提已，於眼無所取、色無所得、眼識無住；耳無所取、聲無所得、耳識無住；鼻無所取、香無所得、鼻識無住；舌無所取、味無所得、舌識無住；身無所取、觸無所得、身識無住；意無所取、法無所得、意識無住；以識無住故，乃名如來、應供、正等正覺。
「又妙吉祥！當知眾生有四種法而住於心。何等為四？謂色、受、想、行，一切眾生而住其心。謂以眾生於四法中心有住故，如來乃說不生、不滅、無所了知，建立菩提名之為空。以菩提空故，即一切法空，如來亦空，以是空故現成正覺。妙吉祥！非為空故取證菩提亦空，當知法中有一理智，所謂空性。以菩提不空故即菩提無二，是故菩提及空悉無種類。何以故？彼一切法本無二故，無狀貌、無種類，無名無相、離心意識，無生無滅、無行無不行，亦無積集、無文字、無忘失，由如是故，乃說諸法空無所取，此中所說非勝義諦，謂勝義諦中無法可得乃說名空。
「妙吉祥！譬如虛空故，此說虛空者，謂無言故名為虛空。妙吉祥！空亦復如是，此所說空，謂無言故名之為空。若如是解入即一切法無名，以無名故彼一切法假名施設。妙吉祥！名者不在方不離方，如名不在方不離方故，於法名字乃有所說，其所說法亦不在方不離方，彼一切法亦復如是。如來了知本來如是，不生不滅、無起無相，離心意識、無文字、無音聲，如所了知亦然解脫。妙吉祥！當知一切法無縛、無解。」
佛說大乘入諸佛境界智光明莊嚴經卷第三