---
title: "十地經論 · 1"
description: "十地经论由古印度天亲菩萨（世亲）造，北魏时期菩提流支等译师译成汉文。本论是对《华严经·十地品》的释论，系统阐释了大乘菩萨修行成佛所必须经历的十个阶位（十地）的教义与实修方法。它奠定了瑜伽行派的理论基础，对汉传佛教地论宗的形成乃至华严宗、唯识宗的发展产生了深远影响，是研究大乘佛教菩萨道思想的核心典籍之一。"
url: "https://rushiwowen.co/en/r/cmcvqxxha021ll604ueq9ue3v"
---

說此法門者， 及諸勸請法，分別義藏人， 受持流通等。法門等最勝， 頂禮解妙義，欲令法久住， 自利利他故。

> For those who teach this Dharma door, And those who urge others to hear it, Who discern the meaning within the treasury of truths, Who uphold, share, and let it spread— This Dharma door is supreme among all. I bow to those who unravel its wondrous meaning, Wishing the Dharma may long endure, For the benefit of self and others alike.

十地法門，初地所攝八分：一、序分；二、三昧分；三、加分；四、起分；五、本分；六、請分；七、說分；八、校量勝分。

> The Ten Grounds Dharma gate, within the first ground, comprises eight sections: One, the introductory section; Two, the absorption section; Three, the empowerment section; Four, the arising section; Five, the fundamental section; Six, the request section; Seven, the exposition section; Eight, the comparative excellence section.

經曰：如是我聞。一時婆伽婆成道未久，第二七日在他化自在天中自在天王宮摩尼寶藏殿，與大菩薩眾俱，一切不退轉，皆一生得阿耨多羅三藐三菩提，從他方佛世界俱來集會。此諸菩薩，一切菩薩智慧境界悉得自在，一切如來智慧境界悉皆得入，勤行不息善能教化一切世間，隨時普示一切神通等事，於剎那中皆能成辦具足；不捨一切菩薩所起大願，於一切世一切劫一切國土常修一切諸菩薩行，具足菩薩福德智慧，如意神足而無窮盡；能為一切而作饒益，能到一切菩薩智慧方便彼岸，能令眾生背世間道向涅槃門，不斷一切菩薩所行，善遊一切菩薩禪定解脫三昧神通明慧，諸所施為善能示現；一切菩薩無作自在如意神足皆悉已得，於一念頃能至十方諸佛大會，勸發諮請受持一切諸佛法輪，常以大心供養諸佛，常能修習諸大菩薩所行事業；其身普現無量世界，其音遍聞無所不至，其心通達明見三世，一切菩薩所有功德具足修習。如是諸菩薩摩訶薩功德無量無邊，於無數劫說不可盡，其名曰：金剛藏菩薩、寶藏菩薩、蓮華藏菩薩、勝藏菩薩、蓮華勝藏菩薩、日藏菩薩、月藏菩薩、淨月藏菩薩、照一切世間莊嚴藏菩薩、智慧普照明藏菩薩、妙勝藏菩薩、栴檀勝藏菩薩、華勝藏菩薩、俱素摩勝藏菩薩、優鉢羅華勝藏菩薩、天勝藏菩薩、福德勝藏菩薩、無礙清淨智藏菩薩、功德藏菩薩、那羅延德藏菩薩、無垢藏菩薩、離垢藏菩薩、種種樂說莊嚴藏菩薩、大光明網照藏菩薩、淨明勝照威德王藏菩薩、大金山淨光明威德王藏菩薩、一切相莊嚴淨勝藏菩薩、金剛焰勝胸相莊嚴藏菩薩、焰熾藏菩薩、宿王光照藏菩薩、虛空庫無礙智藏菩薩、無礙妙音遠藏菩薩、陀羅尼功德持一切世間願藏菩薩、海莊嚴藏菩薩、須彌勝藏菩薩、淨一切功德藏菩薩、如來藏菩薩、佛勝藏菩薩、解脫月菩薩。如是等菩薩摩訶薩，無量無邊阿僧祇、不可思議、不可稱、不可量、無有分齊、不可說不可說種種佛國土集，金剛藏菩薩而為上首。

> Thus have I heard. At one time, the Blessed One, not long after attaining enlightenment, was in the palace of the sovereign god of the Paranirmita Vaśavartin heaven, in the Jewel Treasury Hall within the palace of Maheśvara, together with a great assembly of Bodhisattvas. All of them had attained irreversibility, and were destined in this very lifetime to realize Supreme Perfect Enlightenment. They had gathered from various Buddha lands in other directions. These Bodhisattvas had fully mastered the entire scope of Bodhisattva wisdom; they had all entered into the depths of the wisdom of all Buddhas. Tirelessly devoted, they excelled at guiding all beings in the world, revealing all manner of spiritual powers according to circumstances, accomplishing everything in an instant. They never abandoned the great vows undertaken by all Bodhisattvas, and throughout all worlds, all ages, and all lands, they constantly practiced all Bodhisattva conduct. They were endowed with the merits and wisdom of Bodhisattvas, possessing boundless supernatural faculties. They worked for the benefit of all beings, reached the far shore of all Bodhisattva wisdom and skill, and enabled beings to turn away from the worldly path and toward the gate of Nirvana. They never interrupted the practices of Bodhisattvas and moved freely through all Samadhi states, liberations, meditative absorptions, spiritual powers, and profound insights, manifesting all their activities in the most skillful manner. Having already attained all effortless, sovereign supernatural powers of Bodhisattvas, they could in a single thought arrive at the gatherings of Buddhas in ten directions, urge them to turn the wheel of Dharma, receive and uphold all Buddha teachings, and always make offerings to the Buddhas with vast minds. Constantly cultivating the works of great Bodhisattvas, their bodies appeared universally throughout countless worlds; their voices reached everywhere without omission; their minds penetrated clearly, seeing past, present, and future. They perfectly cultivated all the virtues and merits of Bodhisattvas. The merits of such Bodhisattva-Mahāsattvas are immeasurable and boundless—they could not be fully described even in countless eons. Their names were: Vajragarbha Bodhisattva, Ratnakara Bodhisattva, Padmagarbha Bodhisattva, Sresthagarbha Bodhisattva, Padmasresthigarbha Bodhisattva, Suryagarbha Bodhisattva, Candragarbha Bodhisattva, Suddhacandragarbha Bodhisattva, Sarvalokavyangyalamkaragarbha Bodhisattva, Prajnapradipagarbha Bodhisattva, Visesagarbha Bodhisattva, Candanasresthigarbha Bodhisattva, Puspasresthigarbha Bodhisattva, Kusumasresthigarbha Bodhisattva, Utpalapuspasresthigarbha Bodhisattva, Divyasresthigarbha Bodhisattva, Punyasresthigarbha Bodhisattva, Asanganirmalabuddhigarbha Bodhisattva, Gunagarbha Bodhisattva, Narayanabalamgarbha Bodhisattva, Nirmalagarbha Bodhisattva, Vimalagarbha Bodhisattva, Nānākathanālamkāragarbha Bodhisattva, Mahajalaprabhagarbha Bodhisattva, Suddhavirajaprabharajagarbha Bodhisattva, Suvarnaparvatanirmalaprabharajagarbha Bodhisattva, Sarvalaksanavyangyalamkaranirmalagarbha Bodhisattva, Vajrarcisresthakaksalatavyangyalamkaragarbha Bodhisattva, Jyotiscagarbha Bodhisattva, Naksatrarajaprabhagarbha Bodhisattva, Akasakotimati-nirmalabuddhigarbha Bodhisattva, Niravadyarutasvaranirghosagarbha Bodhisattva, Dharanigunasamdharanasarvalokapranidhanagarbha Bodhisattva, Sagaravyuhagarbha Bodhisattva, Merusresthigarbha Bodhisattva, Sarvapunyanirmalagarbha Bodhisattva, Tathagatagarbha Bodhisattva, Buddhagarbha Bodhisattva, Vimukticandra Bodhisattva. Thus these Bodhisattva-Mahāsattvas, countless, boundless, inconceivable, inexpressible, immeasurable, beyond all calculation, had gathered from untold Buddha lands impossible to describe. Vajragarbha Bodhisattva was their leader.

論曰：時處等校量顯示勝故。此法勝故，在於初時及勝處說，此處宮殿等勝是名處勝。何故不色界說？此處感果故。何故不初七日說？思惟行因緣行故，本為利他成道。何故七日思惟不說？顯示自樂大法樂故。何故顯己法樂？為令眾生於如來所增長愛敬心故，復捨如是妙樂悲愍眾生為說法故。何故唯行因緣行？是因緣行顯示不共法故。何故菩薩說此法門？為令增長諸菩薩力故。何故唯金剛藏說？一切煩惱難壞，此法能破，善根堅實猶如金剛，故不異名說。何故名金剛藏？藏即名堅，其猶樹藏。又如懷孕在藏，是故堅如金剛如金剛藏。是諸善根，一切餘善根中其力最上，猶如金剛。亦能生成人天道行，諸餘善根所不能壞，故名金剛藏。已說序分，次說三昧分。

> The Treatise says: The comparison of time and place shows the superiority \[of this teaching\]. This Dharma is superior, therefore it is taught at the initial time and in an excellent location. The excellence of the palace and other surroundings here is what is called "excellence of place." Why is it not taught in the form realm? Because this place is where deeds bear their fruit. Why is it not taught in the first seven days \[after enlightenment\]? Because \[the Buddha\] was contemplating the practice of dependent origination. His original purpose was to benefit others upon attaining enlightenment. Why is it that he contemplated for seven days and did not teach? This shows his own enjoyment of the great bliss of the Dharma. Why did he manifest his own enjoyment of the Dharma? So that sentient beings would grow in love and reverence toward the Tathāgata. Furthermore, having set aside such wonderful bliss out of compassion for sentient beings, he taught the Dharma for their sake. Why did he contemplate only the practice of dependent origination? Because this practice of dependent origination reveals what is unique and not shared with others. Why does the Bodhisattva teach this Dharma gateway? In order to increase the powers of all Bodhisattvas. Why is it taught only by Vajragarbha? Because all afflictions are difficult to destroy, yet this teaching can destroy them, and the roots of goodness are firm and solid like vajra (diamond). Therefore it is not taught under a different name. Why is he called Vajragarbha? "Garbha" (womb/storehouse) means that which is firm, like the storehouse of a tree. It is also like a pregnancy dwelling in the womb. Thus it is firm like vajra, and like a vajra storehouse. These roots of goodness, among all other roots of goodness, have the supreme power, just like vajra. They also can generate the paths of humans and gods, and cannot be destroyed by any other roots of goodness. Therefore he is called Vajragarbha. The introductory section has been explained. Next comes the section on meditative absorption.

經曰：爾時金剛藏菩薩摩訶薩，承佛威神，入菩薩大乘光明三昧。

> At that time, the great bodhisattva Vajragarbha, empowered by the Buddha's spiritual presence, entered the great Mahayana Samadhi of Radiant Light.

論曰：入三昧者，顯示此法非思量境界故。已說三昧分，次說加分。

> Commentary says: Those who enter samadhi should understand that this Dharma is beyond the realm of intellectual deliberation. Having explained the section on samadhi, we now turn to the section on empowerment.

經曰：爾時金剛藏菩薩入是菩薩大乘光明三昧，即時十方過十億佛土微塵數等諸佛世界，有十億佛土微塵數諸佛皆現其身，同名金剛藏。是諸佛如是讚言：善哉善哉！金剛藏！乃能入是菩薩大乘光明三昧。復次善男子！如是十方十億佛土微塵數等諸佛皆同一號，加汝威神，此是盧舍那佛本願力故加。

> The scripture says: At that time, the Bodhisattva Diamond Treasury entered this great-vehicle radiance samadhi of the Bodhisattvas. Immediately, in the ten directions, throughout worlds as numerous as dust motes in ten billion Buddha lands, an equal number of Buddhas appeared, all bearing the same name, Diamond Treasury. These Buddhas then praised him, saying: “Excellent, excellent, Diamond Treasury! You have been able to enter this great-vehicle radiance samadhi of the Bodhisattvas. Furthermore, good man, all these Buddhas in the ten directions, as numerous as dust motes in ten billion Buddha lands, share the same name, and they have conferred their spiritual power upon you. This is due to the power of the original vows of Vairocana Buddha.”

論曰：何故多佛加？顯法及法師，增長恭敬心故。何故同號金剛藏？加本願力故。何故如來作如是願？顯示多佛故。此三昧是法體，本行菩薩時皆名金剛藏，同說此法；今成正覺亦名金剛藏，故不異名加。又是菩薩聞諸如來同己名已增踊悅故。何故不言過無量世界？方便顯多佛故。何故定言十億佛土？為說十地故，此經如是多說十數。彼佛先作是願，今復自加，後餘佛加，故言盧舍那佛本願力故加。何故加？為說此法故加。復云何加？

> \[The Buddhas gather to support the speaker and the teaching, inspiring greater reverence. They all share the name Vajragarbha because of their past vows. The Buddhas made these vows to show that many Buddhas are involved in this teaching. This meditative state is the very essence of the Dharma. When the Bodhisattvas in their past lives practiced, they were all called Vajragarbha and taught this same Dharma. Now that they have attained enlightenment, they are still called Vajragarbha, so they add their support under this shared name. Hearing that all Buddhas bear the same name as his brings the Bodhisattva great joy. Why not mention worlds beyond counting? Because it more clearly reveals the vast number of Buddhas. Why specifically say a billion Buddha-lands? Because this teaching elaborates on the ten stages of enlightenment, and this scripture consistently emphasizes the number ten. Those Buddhas first made their vows, now add their own support, and then other Buddhas also join in—this is why it is said the Buddha Vairocana adds his support through his original vow. Why add support? To make this teaching possible. And how is this support given?\]

經曰：又一切菩薩不可思議諸佛法明說，令入智慧地故、攝一切善根故、善分別選擇一切佛法故、廣知諸法故、善決定說諸法故、無分別智清淨不雜故、一切魔法不能染故、出世間法善根清淨故、得不可思議智境界故，乃至得一切智人智境界故，又得菩薩十地始終故、如實說菩薩十地差別方便故、念隨順一切佛法故、觀達分別無漏法故、善擇大智慧光明方便故、令入具足智門故、隨所住處正說無畏辯才明故、得大無礙智地故、憶念不忘菩提心故、教化成就一切眾生界故、得通達分別一切處法故。

> The scripture says: Furthermore, all Bodhisattvas illuminate and explain the inconceivable qualities of Buddha's Dharma, guiding beings into the realm of wisdom; gathering all roots of goodness; skillfully discerning and selecting all aspects of the Dharma; broadly understanding all phenomena; decisively and correctly explaining all teachings; maintaining pure, untainted wisdom that discriminates without attachment; remaining undefiled by any forces of illusion; purifying the roots of goodness through transcendental practices; attaining the state of inconceivable wisdom, and ultimately the state of wisdom possessed by all-knowing ones. Moreover, they illuminate the entire journey of the Bodhisattva's ten stages, from beginning to end; truthfully describe the various skillful means within these ten stages; continuously align their thoughts with all Buddha's teachings; deeply contemplate and distinguish the unconditioned truths; skillfully select the radiant light of great wisdom; guide beings into the complete gateway of knowledge; proclaim the Dharma with fearless eloquence wherever they dwell; attain the ground of unobstructed wisdom; maintain unwavering remembrance of the aspiration for Enlightenment; teach and transform all sentient beings to accomplish their welfare; and achieve mastery in understanding and distinguishing all phenomena across every realm.

論曰：此二十句，依一切菩薩自利利他故加。如是初十句依自利行，後十句依利他行。是中一切菩薩者，謂住信行地。不可思議諸佛法者，是出世間道品。明者，見智得證。說者，於中分別。入者，信樂得證。智慧地者，謂十地智。如本分中說，此是根本入。如經「又一切菩薩不可思議諸佛法明說，令入智慧地」故。此修多羅中說，依根本入有九種入：一者攝入，聞慧中攝一切善根故，如經「攝一切善根」故。二者思議入，思慧於一切道品中智方便故，如經「善分別選擇一切佛法」故。三者法相入，彼彼義中無量種種知故，如經「廣知諸法」故。四者教化入，隨所思義名字具足善說法故，如經「善決定說諸法」故。五者證入，於一切法平等智見道時中善清淨故，如經「無分別智清淨不雜」故。菩薩教化眾生即是自成佛法，是故利他亦名自利。六者不放逸入，於修道時中遠離一切煩惱障故，如經「一切魔法不能染」故。七者地地轉入，出世間道品無貪等善根淨故，如經「出世間法善根清淨」故。復有善根能為出世間道品因故。八者菩薩盡入，於第十地中入一切如來祕密智故，如經「得不可思議智境界」故。九者佛盡入，於一切智入智故，如經「乃至得一切智人智境界」故。是諸入為校量智義差別次第轉勝，非根本入。一切所說十句中皆有六種差別相門。此言說解釋應知除事，事者謂陰界入等。六種相者，謂總相、別相、同相、異相、成相、壞相。總者是根本入，別者餘九入。別依止本，滿彼本故。同相者，入故。異相者，增相故。成相者，略說故。壞相者，廣說故。如世界成壞。餘一切十句中隨義類知。第二十句，所謂得菩薩十地始終故。此根本始終，是中始者，信欲親近等。終者，念持諸地。復有阿含及證，如是次第依初相，應知依根本始終。有十種始終：一者攝始終，思慧智隨所聞義受持說故，如經「如實說菩薩十地差別方便」故。二者欲始終，令證一切佛法故，如經「念隨順一切佛法」故。三者行始終，觀分時中無漏道品分別修相覺故，如經「觀達分別無漏法」故。四者證始終，見道時中法無我智方便故，如經「善擇大智慧光明方便」故。是中善擇者，擇中最勝。最勝者，法無我智故。大智慧者，過小乘故。光明者，對治無明故。此事中彼時中皆善知故。五者修道始終，出世間智智力得入法義故，如經「令入具足智門」故。此處菩薩於菩提有五種障：一者不能破諸邪論障，已說正義，他言能壞，復眷屬離散。二者不能答難障，於他問中茫然無對，設有言說人不信受。三者樂著小乘障，自不能得大菩提，復捨利益眾生。四者化眾生懈怠障，於中捨利他行，不助他善，復自善根不增長故。五者無方便智障，不能善化眾生，復自菩提行不滿足故。對治是障有五始終：一者能破邪論障始終，隨彼所著顯己正義，對治邪執無畏辯才性不闇故，如經「隨所住處正說無畏辯才明」故。二者能善答難始終，證大無礙智地故，如經「得大無礙智地」故。三者樂著小乘對治始終，大菩提願大菩提念不忘失故，如經「憶念不忘菩提心」故。四者化眾生懈怠對治始終，利益眾生無疲倦故，如經「教化成就一切眾生界」故。五者無方便智對治始終，於五明處通達分別故，如經「通達分別一切處法」故。已說何故加，復云何加？謂口、意、身加。云何口加？

> The Treatise says: These twenty statements are added because they encompass all bodhisattvas' practice of benefiting themselves and others. Thus, the first ten statements pertain to self-benefiting conduct, while the latter ten pertain to benefiting others. Here, "all bodhisattvas" refers to those who abide in the stage of faith and practice. "The inconceivable qualities of all Buddhas" refers to the supramundane path factors. "Understanding" means seeing, cognizing, and attaining realization. "Explaining" means discerning and elaborating upon it. "Entering" means joyfully believing and attaining realization. "The ground of wisdom" refers to the wisdom of the ten stages, as explained in the chapter on the grounds. This is the fundamental entry. As the scripture says: "And the understanding and explanation of the inconceivable qualities of all Buddhas leads one into the ground of wisdom." Within this sutra, based on the fundamental entry, there are nine kinds of entry: 1. The entry of inclusion: In hearing wisdom, all virtuous roots are included. Thus it is said, "including all virtuous roots." 2. The entry of reflection: In reflecting wisdom, there is skillful means of wisdom within all path factors. Thus it is said, "skillfully distinguishing and selecting all Buddha-dharmas." 3. The entry of characteristics: Within various meanings, there is knowledge of countless distinctions. Thus it is said, "broadly knowing all dharmas." 4. The entry of teaching: According to what is contemplated, words are complete and dharmas are well taught. Thus it is said, "well determining and teaching all dharmas." 5. The entry of realization: At the time of the path of seeing, the wisdom of equality regarding all dharmas is well purified. Thus it is said, "the wisdom of non-discrimination is pure and unmixed." When a bodhisattva teaches sentient beings, this itself is accomplishing their own Buddha-dharma. Therefore, benefiting others is also called self-benefit. 6. The entry of diligence: During the path of cultivation, one is far from all afflictive obstructions. Thus it is said, "all demonic dharmas cannot defile." 7. The entry of stage-by-stage progression: In supramundane path factors, virtue such as non-greed is purified. Thus it is said, "the virtuous roots of supramundane dharmas are pure." Furthermore, there are virtuous roots that serve as the cause of supramundane path factors. 8. The entry of bodhisattva completeness: In the tenth stage, one enters into the secret wisdom of all Tathāgatas. Thus it is said, "attaining the realm of inconceivable wisdom." 9. The entry of Buddha completeness: In all-knowing wisdom, one enters insight. Thus it is said, "even attaining the realm of wisdom of one who knows all." These entries are for comparing the distinctions in the meaning of wisdom, sequentially becoming more superior; they are not the fundamental entry. Within all the ten statements spoken, there are six kinds of characteristic marks of distinction. This explanation of speech should be understood excluding "matters," where matters refers to the aggregates, elements, and sense bases. The six marks are: the mark of totality, the mark of distinction, the mark of sameness, the mark of difference, the mark of formation, and the mark of dissolution. Totality is the fundamental entry; distinction refers to the remaining nine entries. Distinction relies on the foundation to fulfill that foundation. Sameness means entry. Difference means enhancement. Formation means brief expression. Dissolution means extensive expression, like the formation and dissolution of worlds. In all other ten statements, one should understand accordingly based on their meaning. The second set of ten statements, namely "attaining the beginning and end of the bodhisattva's ten stages." This fundamental beginning and end—here "beginning" refers to faith, desire, and drawing near, while "end" refers to mindfulness and upholding the stages. Furthermore, there are scriptural instruction and realization, thus sequentially based on the initial mark. One should understand that based on the fundamental beginning and end, there are ten kinds of beginning and end: 1. The beginning and end of inclusion: In reflecting wisdom, according to what is heard, one upholds and explains the meaning. Thus it is said, "truly explaining the distinctions and skillful means of the bodhisattva's ten stages." 2. The beginning and end of desire: To realize all Buddha-dharmas. Thus it is said, "mindfully following all Buddha-dharmas." 3. The beginning and end of practice: During the phase of contemplation, one discerns and cultivates the marks of the undefiled path factors. Thus it is said, "contemplating and penetrating the undefiled dharmas." 4. The beginning and end of realization: At the time of the path of seeing, there is skillful means of the wisdom of selflessness of dharmas. Thus it is said, "skillfully selecting the great wisdom light and skillful means." Here, "skillfully selecting" means the supreme among selections. The supreme is the wisdom of selflessness of dharmas. "Great wisdom" means surpassing the lesser vehicle. "Light" means counteracting ignorance. In this matter and at that time, one knows well. 5. The beginning and end of cultivation: Through the power of supramundane wisdom, one enters the meaning of dharmas. Thus it is said, "leading into the gateway of complete wisdom." Here, the bodhisattva has five obstructions regarding enlightenment: 1. The obstruction of being unable to refute erroneous doctrines: Having already spoken the correct meaning, others' words can destroy it, and followers become scattered. 2. The obstruction of being unable to answer difficult questions: In the face of others' questions, one is at a loss; even if one speaks, people do not believe or accept it. 3. The obstruction of delighting in the lesser vehicle: One cannot attain great enlightenment oneself and also abandons benefiting sentient beings. 4. The obstruction of laziness in teaching sentient beings: One abandons conduct that benefits others, does not aid others' virtue, and one's own virtuous roots do not grow. 5. The obstruction of lacking skillful means wisdom: One cannot skillfully teach sentient beings, and one's own practice toward enlightenment is not fulfilled. To counter these obstructions, there are five beginning and end practices: 1. The beginning and end of being able to refute erroneous doctrines: According to what they cling to, one reveals one's own correct meaning, countering erroneous views with fearless eloquence and non-obscured nature. Thus it is said, "wherever one abides, rightly speaking with fearless eloquence and clarity." 2. The beginning and end of being able to answer difficult questions: By realizing the ground of great unobstructed wisdom. Thus it is said, "attaining the ground of great unobstructed wisdom." 3. The beginning and end of countering delight in the lesser vehicle: Through the great vow of enlightenment and great mindfulness of enlightenment, one does not forget or lose it. Thus it is said, "mindfully remembering and not forgetting the mind of enlightenment." 4. The beginning and end of countering laziness in teaching sentient beings: Through benefiting sentient beings without weariness. Thus it is said, "teaching and perfecting all realms of sentient beings." 5. The beginning and end of countering the lack of skillful means wisdom: Through penetrating and discerning the five fields of knowledge. Thus it is said, "penetrating and discerning all dharmas in all places." Having explained why they are added, how are they added? Namely, through speech, mind, and body. How through speech?

經曰：復次善男子！汝當辯說此諸法門差別方便法故、承諸佛神力如來智明加故、自善根清淨故、法界淨故、饒益眾生界故、法身智身故、正受一切佛位故、得一切世間最高大身故、過一切世間道故、出世間法道清淨故、得一切智人智滿足故。

> The scripture says: "Furthermore, good man, you should clearly explain these various methods and approaches to the Dharma. This is made possible by the power of all Buddhas, the illuminating wisdom of the Tathāgata, the purity of your own good roots, the purity of the realm of Dharma, the benefit of all sentient beings, the Dharmakāya and wisdom body, the proper attainment of all Buddha positions, the achievement of the highest and greatest body in all worlds, the transcendence of all worldly paths, the purity of the path that transcends the worldly Dharma, and the perfection of wisdom that belongs to the all-knowing one."

論曰：此十句中，辯才者，隨所得法義憶持不忘說故。諸法門者，謂十地法。差別者，種種名相故。此法善巧成，是故名方便。依根本辯才有二種辯才：一者他力辯才；二者自力辯才。他力辯才者，承佛神力故。云何承佛神力？如來智力不闇加故，如經「承諸佛神力如來智明加」故。自力辯才者有四種：一者有作善法淨辯才，如經「自善根清淨」故；二者無作法淨辯才，如經「法界淨」故；三者化眾生淨辯才，如經「饒益眾生界」故；四者身淨辯才，是身淨中顯三種盡：一者菩薩盡有二種利益、二者聲聞辟支佛不同盡、三者佛盡。菩薩盡者，法身離心意識，唯智依止，如經「法身智身」故。二種利益者，現報利益，受佛位故；後報利益，摩醯首羅智處生故。如經「正受一切佛位」故，「得一切世間最高大身」故。二乘不同盡者，度五道復涅槃道淨故，如經「過一切世間道」故，「出世間法道清淨」故。佛盡者，入一切智智滿足故，如經「得一切智人智滿足」故，「自力辯才校量轉勝上上」故。已說口加，云何意加？

> The treatise explains: Within these ten aspects, eloquence refers to the ability to remember and express the meaning of the Dharma one has attained without forgetting. "Dharma gates" refers to the ten grounds of the bodhisattva path. "Differences" refers to the various names and forms. Skillfully mastering this is what is called "expedient means." Based on foundational eloquence, there are two types: first, eloquence empowered by others; second, eloquence from one's own strength. Eloquence empowered by others comes through the Buddha's spiritual power. How is this? The Buddha's wisdom-light illuminates without obstruction, as stated in the scriptures: "Sustained by the Buddhas' spiritual power, illuminated by the Tathāgata's wisdom-light." Eloquence from one's own strength has four aspects: First, eloquence purified by virtuous actions—"pure eloquence through one's own good roots," as the scriptures say. Second, eloquence purified by the unconditioned—"pure eloquence through the purity of the Dharma realm," as the scriptures say. Third, eloquence purified by benefiting beings—"pure eloquence that enriches the realm of sentient beings," as the scriptures say. Fourth, eloquence purified through the body itself. Within this purity of the body, three types of fulfillment are revealed: 1. The bodhisattva's fulfillment, which brings two kinds of benefits. 2. The fulfillment distinct from that of śrāvakas and pratyekabuddhas. 3. The fulfillment of a Buddha. The bodhisattva's fulfillment: The Dharma body transcends mind, consciousness, and thought—abiding only in wisdom, as stated: "the Dharma body and wisdom body." The two kinds of benefits are: benefit in the present life, receiving the Buddha's position; and benefit in future lives, being born in the wisdom-realm of Maheśvara. As the scriptures say: "rightly receiving all Buddha positions" and "attaining the highest and greatest body in all worlds." The fulfillment distinct from the two vehicles: It transcends the five realms and further purifies the path of Nirvāṇa, as stated: "transcending all paths of the world" and "the pure path of the world-transcending Dharma." The fulfillment of a Buddha: Entering and perfectly realizing all-knowing wisdom, as stated: "attaining the complete wisdom of the all-knowing one" and "self-powered eloquence, ever more excellent and supreme." Thus is explained the empowerment through speech. How is empowerment through mind?

經曰：爾時諸佛與金剛藏菩薩真實無畏身、與無障礙樂說辯才、與善淨智差別入、與善憶念不忘加、與善決定意方便、與遍至一切智處、與諸佛不壞力、與如來無所畏不怯弱、與一切智人智無礙分別法正見、與一切如來善分別身口意莊嚴起故。

> The sutra says: At that time, all Buddhas bestowed upon the Bodhisattva Vajragarbha the true and fearless body, unobstructed eloquence in teaching, the ability to enter into distinctions with pure wisdom, the support of good memory without forgetting, the skillful means of resolute intention, access to the realm of all-knowing wisdom, the indestructible power of Buddhas, the fearlessness and courage of the Tathagatas, the wisdom of all-knowing ones to distinguish the Dharma without obstruction through Right View, and the arising of the excellent distinctions of body, speech, and mind of all Tathagatas.

論曰：此十句意加。無畏身者有二種：一者與無上勝威德身，如王處眾自在無畏；二者與辯才無畏身，前色身勝、後名身勝。是名身有九種：一者不著辯才，說法不斷無滯礙故，如經「與無障礙樂說辯才」故。二者堪辯才，善淨堪智有四種：一者緣、二者法、三者作、四者成，善知此義成不成相故，如經「與善淨智差別入」故。三者任放辯才，說不待次、言辭不斷、處處隨意、不忘名義故，如經「與善憶念不忘加」故，「是不忘加意力加」故。四者能說辯才，隨所應度，種種譬喻能斷疑故，如經「與善決定意方便」故。五者不雜辯才，三種同相智常現前故，如經「與遍至一切智處」故。六者教出辯才，得佛十力，不壞於可度者令斷煩惱故，如經「與諸佛不壞力」故。七者不畏辯才，得佛決定，無畏於他，言說不怯弱故，如經「與如來無所畏不怯弱」故。八者無量辯才，於一切智隨順宣說修多羅等法六種正見故，如經「與一切智人智無礙分別法正見」故。九者同化辯才，得一切佛無畏身等三種教化，隨所度者顯示殊勝三業神化故，如經「與一切如來善分別身口意莊嚴起」故。又諸佛有力有慈悲，何故以十種無畏身唯加金剛藏而不加餘者？

> The treatise says: The meaning of these ten phrases is added. The fearless body has two kinds: First, it bestows the supreme majestic and virtuous body, like a king among the assembly, sovereign and fearless; Second, it bestows the fearless body of eloquence. The former excels in physical form, the latter in verbal form. This fearless body has nine kinds: First, unhindered eloquence—teaching the Dharma without interruption or obstruction, as stated in "granting unobstructed delight in eloquence." Second, capable eloquence—the pure, excellent capacity for wisdom has four aspects: object, Dharma, action, and attainment; by thoroughly knowing whether these are accomplished or not, as stated in "granting the pure wisdom of discerning distinctions." Third, effortless eloquence—speaking without needing sequence, words unceasing, flowing freely everywhere, never forgetting meaning or names, as stated in "granting the excellent remembrance that never forgets," for this is the addition of mindful power. Fourth, expressive eloquence—according to who is to be taught, using various metaphors to dissolve doubts, as stated in "granting the excellent determined mind of skillful means." Fifth, undiluted eloquence—the wisdom of the threefold common characteristics always present, as stated in "granting the attainment of all-wisdom." Sixth, eloquence that guides deliverance—attaining the Buddha's ten powers, never undermining those who can be saved but instead helping them cut off afflictions, as stated in "granting the indestructible powers of the Buddhas." Seventh, fearless eloquence—attaining the Buddha's certainty, fearless before others, speech without timidity, as stated in "granting the fearlessness and non-timidity of the Tathāgata." Eighth, measureless eloquence—in accordance with all-wisdom, teaching sutras and other Dharma with six kinds of right view, as stated in "granting the unobstructed wisdom of the all-wise and the right view distinguishing Dharma." Ninth, transformative eloquence—attaining the three kinds of teaching through the boundless body of all Buddhas, revealing the supreme miraculous displays of body, speech, and mind according to those to be guided, as stated in "granting the excellent discrimination of body, speech, and mind ornaments arising from all Tathāgatas." Furthermore, since all Buddhas possess power and compassion, why is it that these ten kinds of fearless body are granted only to Vajragarbha and not to others?

經曰：何以故？以得菩薩大乘光明三昧法故，亦是菩薩本願起故、善淨深心故、善淨智圓滿故、善集助道法故、善修本業故、念持無量法故、信解清淨光明法故、善得陀羅尼門不壞故、法界智印善印故。

> The scripture says: Why is this so? It is because one has attained the great bodhisattva Mahayana Radiance Samadhi, because of the bodhisattva's original vows, because of a deeply purified mind, because of wisdom perfected through purity, because of the gathering of wholesome aids to practice, because of the cultivation of one's foundational karma, because of the mindful retention of countless teachings, because of faith and clear understanding of the pure and luminous Dharma, because of skillfully attaining the unbreakable gate of dhāraṇī, and because of the seal of wisdom that rightly seals the sphere of reality.

論曰：以是菩薩得大乘光明三昧法，餘者不得故。得三昧法有二種：一者本願成就現前故，如經「亦是菩薩本願起」故；二者三昧身攝功德故。此三昧身攝功德有八種，依自利利他故。一者因淨，深心趣菩薩地，盡清淨故，如經「善淨深心」故。深心者，信樂等，復是一切善法根本故。二者智淨，趣菩薩地，盡修道真如觀智故，如經「善淨智圓滿」故。此真如觀內智圓滿普照法界，猶如日輪光遍世界故。三者身轉淨，生生轉勝善行成滿故，如經「善集助道法」故。四者心調伏淨，善斷煩惱習故，如經「善修本業」故。五者聞攝淨，堪能受持一切如來所說祕密法故，如經「念持無量法」故。六者通淨，得勝通自在故，如經「信解清淨光明法」故，「以決定信力攝取通」故。七者辯才淨，善知陀羅尼門不相違故，如經「善得陀羅尼門不壞」故。於中所有初章字者是陀羅尼門，一一字門攝持無量名句字身故，不壞者前後不相違故。八者離慢淨，謂真實智教授不異故，如經「法界智印善印」故。於中三昧身攝功德有四種依自利因：善淨深心故、善淨智圓滿故、善集助道法故、善修本業故。此修多羅中四句次第說：精進因、不忘因、勢力因、彼不染因。復依利他因有四種：念持無量法故，斷疑因；信解清淨光明法故，敬重因；以神通力示現不思議處，令諸見者決定信入故，善得陀羅尼門不壞故，轉法理因；法若壞時假餘尊法誦持故，法界智印善印故，教授出離因。如是化者，得自利不忘故。已說意加，云何身加？摩頂覺故。

> Treatise says: Because these bodhisattvas attain the great vehicle's Radiance of Wisdom absorption, which others cannot attain. Attaining this absorption has two aspects: first, it arises from the presence of their original vows, as the scripture says, "it arises from the bodhisattva's original vow"; second, because this absorption body encompasses merit. This absorption body encompasses merit in eight ways, based on benefiting oneself and benefiting others. First, purity of cause: with a deep mind devoted to the bodhisattva stages, fully purified, as the scripture says, "with well-purified deep mind." Deep mind means faith, joy, and so on; it is also the root of all wholesome qualities. Second, purity of wisdom: advancing toward the bodhisattva stages, fully cultivating the wisdom that observes true reality through the path, as the scripture says, "with well-purified and perfected wisdom." This inner wisdom of observing true reality perfectly illuminates the entire realm of reality, like the sun's disc whose light shines throughout the world. Third, purity of body transformation: in life after life, virtuous practices reach fulfillment and excell beyond, as the scripture says, "well-accumulating aids to the path." Fourth, purity of mind taming: skillfully cutting off afflictions and their habitual traces, as the scripture says, "well-cultivating original deeds." Fifth, purity of learning retention: able to receive and uphold all secret teachings spoken by the Thus-Gone One, as the scripture says, "mindfully upholding immeasurable teachings." Sixth, purity of spiritual powers: attaining superior and unimpeded abilities, as the scripture says, "with faith and understanding of the pure radiant teachings," and "through resolute faith, harnessing spiritual powers." Seventh, purity of eloquence: skillfully knowing that the gates of dhāraṇī do not contradict one another, as the scripture says, "well-attaining the indestructible gates of dhāraṇī." Among these, the initial syllables are the gates of dhāraṇī; each syllable gate encompasses immeasurable names, phrases, and letters. "Indestructible" means they do not contradict one another from beginning to end. Eighth, purity of freedom from pride: meaning the true wisdom taught is not altered, as the scripture says, "well-sealed with the wisdom seal of the realm of reality." Among these, the merit encompassed by the absorption body has four aspects based on the cause of benefiting oneself: well-purified deep mind; well-purified and perfected wisdom; well-accumulating aids to the path; well-cultivating original deeds. In this scripture, these four statements are presented in sequence: the cause of diligence, the cause of non-forgetfulness, the cause of strength, and the cause of freedom from defilement. Additionally, based on the cause of benefiting others, there are four aspects: mindfully upholding immeasurable teachings—the cause of resolving doubt; with faith and understanding of the pure radiant teachings—the cause of reverence; through spiritual power, displaying inconceivable places so that all who see them resolutely enter with faith; well-attaining the indestructible gates of dhāraṇī—the cause of turning the wheel of Dharma; when the Dharma is endangered, upholding it through other venerable teachings; well-sealed with the wisdom seal of the realm of reality—the cause of teaching liberation. Thus transformed, one attains self-benefit without forgetting. Thus has been explained the mental empowerment. What is the bodily empowerment? It is awakening through the touching of the crown of the head.

經曰：爾時十方諸佛，不離本處以神通力皆申右手，善摩金剛藏菩薩摩訶薩頂。

> The sutra says: At that time, the Buddhas of the ten directions, without leaving their seats, extended their right hands through their miraculous powers and gently touched the crown of the great being Vajragarbha Bodhisattva.

論曰：不離本處而摩此者，顯示殊勝神力，若來此處則非奇異。是如意通力，非餘通等。已說加分，云何起分？

> Commentary: He touches this place without leaving his original spot, demonstrating extraordinary spiritual power. If he had come to this location, it would not be remarkable. This is the power of如意通 (profound psychic ability), not the other supernatural powers. Having explained the introductory portion, what then is the portion of arising?

經曰：諸佛摩金剛藏菩薩頂已，爾時金剛藏菩薩即從三昧起。

論曰：即從三昧起者，以三昧事訖故。又得勝力說時，復至定無言說故。已說起分，云何本分？

經曰：起三昧已告諸菩薩言：諸佛子！是諸菩薩願善決定無雜不可見，廣大如法界，究竟如虛空，盡未來際覆護一切眾生界。佛子！是諸菩薩乃能入過去諸佛智地，乃能入未來諸佛智地，乃能入現在諸佛智地。諸佛子！此菩薩十地是過去未來現在諸佛已說今說當說，我因是事故如是說。何等為十？一名歡喜地；二名離垢地；三名明地；四名焰地；五名難勝地；六名現前地；七名遠行地；八名不動地；九名善慧地；十名法雲地。諸佛子！此菩薩十地，過去未來現在諸佛已說今說當說。佛子！我不見有諸佛世界是諸如來不歎說此菩薩十地者。何以故？此是菩薩摩訶薩增上勝妙法故，亦是菩薩光明法門，所謂分別十地事。諸佛子！是事不可思議，所謂菩薩摩訶薩諸地智慧。

論曰：何故不請而說？若不自說，眾則不知為說不說，又復不知欲說何法。願善決定者，如初地中說發菩提心，即此本分中願應知。善決定者，真實智攝故善；決定者即是善決定。此已入初地，非信地所攝。此善決定有六種：一者觀相善決定，真如觀一味相故，如經「無雜」故。二者真實善決定，非一切世間境界出世間故，如經「不可見」故。三者勝善決定，大法界故、一切佛根本故，如經「廣大如法界」故。大、勝、高、廣，一體異名，法相義故，一切法法爾故。復法界大真如觀，勝諸凡夫二乘智等，淨法法爾故。復法界大方便集地，謂說大乘法法爾故。復法界大白法界，善法法爾故。四者因善決定有二種：一成無常愛果因善決定。是因如虛空，依是生諸色，色不盡故。如經「究竟如虛空」故。二常果因善決定，得涅槃道，如經「盡未來際」故。五者大善決定，隨順作利益他行，如經「覆護一切眾生界」故。次前善決定，此願世間涅槃中非一向住故。六者不怯弱善決定，入一切諸佛智地不怯弱故，如經「佛子是諸菩薩乃至入現在諸佛智地」故。復此十地生成佛智住持故，如經「諸佛子此菩薩十地是過去未來現在諸佛已說今說當說」故。於中善決定者是總相，餘者是別相。同相者善決定，異相者別相故。成相者是略說，壞相者廣說故，如世界成壞。何故定說菩薩十地？對治十種障故。何者十障？一者凡夫我相障；二者邪行於眾生身等障；三者闇相於聞思修等諸法忘障；四者解法慢障；五者身淨我慢障；六者微煩惱習障；七者細相習障；八者於無相有行障；九者不能善利益眾生障；十者於諸法中不得自在障。何故十地初名歡喜乃至十名法雲？成就無上自利利他行，初證聖處多生歡喜，故名歡喜地。離能起誤心犯戒煩惱垢等，清淨戒具足，故名離垢地。隨聞思修等照法顯現，故名明地。不忘煩惱薪智火能燒，故名焰地。得出世間智方便善巧，能度難度，故名難勝地。般若波羅蜜行有間大智現前，故名現前地。善修無相行功用，究竟能過世間二乘出世間道，故名遠行地。報行純熟無相無間，故名不動地。無礙力說法，成就利他行，故名善慧地。得大法身具足自在，故名法雲地。如是受法王位，猶如太子於諸王子而得自在，是處有微智障故不自在，對治此障故說佛地。又如懷孕在藏，菩薩十地亦復如是，以諸地有障故。如子生時，佛時亦爾，事究竟故。又如生時諸根覺了，佛亦如是，於一切境界智明了故。藏有十時：一者陀羅婆身時；二者捭羅婆身時；三者尸羅他身時；四者堅身時；五者形相似色身時；六者性相似身時；七者業動身時；八者滿足身時，於中有三種：根滿足時、男女相別滿足時、廣長諸相滿足時。如是十時諸地相似故。佛子我不見有諸佛世界是諸如來不歎說此菩薩十地者，顯此勝法，為令時眾增渴仰故。佛世界者，於中成佛，喻如稻田。往作佛事者，亦名佛世界。歎說者，於中有二種：一者為說阿含義；二者為證入義。摩訶薩者，有三種大：一願大；二行大；三利益眾生大。勝妙法者，諸法門中最殊勝故。光明者，此大乘法顯照一切餘法門故。法門者，名為法故。分別十地事者，顯示世間智所知法故。是事不可思議，所謂菩薩摩訶薩諸地智慧者，顯示出世間智故，此非世間分別地智能成菩薩清淨道故。已說本分，云何請分？

經曰：爾時金剛藏菩薩說諸菩薩十地名已，默然而住，不復分別。是時一切菩薩眾聞說菩薩十地名已，咸皆渴仰欲聞解說，各作是念：何因何緣，是金剛藏菩薩說諸菩薩十地名已，默然而住不更解釋？時大菩薩眾中有菩薩名解脫月，知諸菩薩心深生疑已，即以偈頌問金剛藏菩薩曰：

「何故淨覺人， 念智功德具，說諸上妙地， 有力不解釋？決定此一切， 菩薩大名稱，何故說地名， 而不演其義？此眾皆樂聞， 佛子智無畏，如是諸地義， 願為分別說。此眾皆清淨， 離懈怠嚴淨，安住堅固中， 功德智具足。迭共相瞻住， 一切咸恭敬，如蜂欲熟蜜， 如渴思甘露。」

論曰：何故默然住？欲令大眾渴仰請說故，復增菩薩尊敬法故。何故解脫月菩薩初請？彼眾上首故，餘問則亂眾調伏故。何故偈頌請？少字攝多義故，諸讚歎者多以偈頌故。此五偈說何等義？顯示說者聽者無諸過故，若有過者則不應說。是中顯示說者淨覺無過故，復顯聽者同法決定故、有樂聞故、復示餘者淨心故，又顯此眾皆堪聞法故，偈言迭共相瞻住故。云何歎說者？偈言：

「何故淨覺人， 念智功德具，說諸上妙地， 有力不解釋？」

何故唯歎淨覺？淨覺是說因故。覺名覺觀。是口言行有淨說因，何故不說？歎淨覺有二種：一攝對治；二離諸過。是中念智具者，攝對治故。所治有二種：一者雜覺；二者雜覺因憶想分別故。念者四念處，對治雜覺故。智者真如無相智，對治雜覺因憶想分別故。餘者顯示離諸過。是過有三種，有三過者則不能說。何者為三？一慳嫉；二說法懈怠；三不樂說。慳者，其心悋法。嫉者，忌他勝智。功德具者，不瞋等功德具，示無初過故。說上地者，示無第二過故。有力者，示無第三過故。如是二種淨覺歎說者已，次歎聽者。偈言：

「決定此一切， 菩薩大名稱，何故說地名， 而不演其義？」

決定者，黠慧明了故。決定有三種：一、上決定，願大菩提故；二、名聞決定，他善敬重故；三、攝受決定，彼說者善知故。偈言：菩薩故、大名稱故、說地名故，如是次第應知。雖有決定堪受法器，心不欲聞亦不得說。偈言：

「此眾皆樂聞， 佛子智無畏，如是諸地義， 願為分別說。」

決定者，是中有阿含決定非證決定，有非現前決定無現前決定。如是決定，法器不滿足故不能聽受，示現此眾具足決定故，能聽受偈言佛子智無畏故。智有二種：一證法故；二現受故。如是善知法器滿足請金剛藏，如是諸地義，願為分別說。已歎同法眾決定樂聞功德，次復歎異眾。偈言：

「此眾皆清淨， 離懈怠嚴淨，安住堅固中， 功德智具足。」

清淨者，不濁故。濁有六種，離此諸濁故言清淨。何者為六？一、不欲濁；二、威儀濁；三、蓋濁；四、異想濁，妬勝心破壞心故；五、不足功德濁，善根微少故，是故於彼說中心不樂住；六、癡濁。謂愚闇等故。此對治有六種不濁，安住堅固者，於所說法修行堅固。如是次第相對：離懈怠者，對不欲濁。嚴者，對威儀濁。淨者，對蓋濁。堅固者，對異想濁。功德具者，對不足功德濁。智具者，對癡濁。此六句示現是二偈顯同生眾淨，次一偈顯異生眾淨，後一偈顯二眾清淨。偈言：

「迭共相瞻住， 一切咸恭敬，如蜂欲熟蜜， 如渴思甘露。」

迭共相瞻者，示無雜染心故。咸恭敬者，示敬重法，非妬心故。下半偈喻敬法轉深。此偈迭共相瞻是總相，一切咸恭敬是別相。如是餘偈，初句總相，餘句別相，同異成壞如上所說。偈曰：

「大智無所畏， 金剛藏聞已，欲令大眾悅， 即時說頌曰：難第一希有， 菩薩所行示，地事分別上， 諸佛之根本。微難見離念， 非心地難得，境界智無漏， 若聞則迷悶。持心如金剛， 深信佛智慧，心地無我智， 能聞智微細。如彩畫虛空， 如虛空風相，智如是分別， 難見佛無漏。我念佛智慧， 第一世難知，難信希有法， 是故我默然。」

論曰：此初偈中，欲令大眾悅是總，正詶答相。詶答有二種：一、堪詶答；二、不怯弱詶答。偈言大智故、無所畏故，離不堪答、離不正答，此二示現自他無過故。何者是正答相？此法難說復難聞故。云何難說？偈言：

「難第一希有， 菩薩所行示，地事分別上， 諸佛之根本。」

難者，難得故。難有二種：一、最難；二、未曾有難。偈言第一故、希有故，此二示現所說難。何者是難？偈言「菩薩所行示，地事分別上」。菩薩行者，是出世間智。示者，顯示故。地事者，謂諸地菩薩行事。分別上者，說勝故。何者菩薩行？偈言「諸佛之根本，佛者覺佛智」故。已說難說，復說所以難。何者是難？彼菩薩行事義住，不可如是說。云何彼義住？偈言：

「微難見離念， 非心地難得，境界智無漏， 若聞則迷悶。」

此偈中難得者是總，餘者是別。難得者，難證故。是難得有四種：一、微難得；二、難見難得；三、離念難得；四、非心地難得。微難得者，非聞慧境界故，麁事不須思惟。難見難得者，非思慧境界故。離念難得者，非世間修慧境界故，示現三界心心數法分別世間修道智非境界故。非心地難得者，示現報生善得修道智非境界故。此示現心境界者，是心地此誰境界？偈言「智境界」。何者是智？見實義故。何故非餘境界？無漏故。無漏者，出世間義，是義非世間智境界，如是甚深義、如是可解、如是不可說。若聞則迷悶者，云何迷悶？隨聞取著故。聞者即聞，非是不聞。已辯難說，復顯難聞。偈言：

「持心如金剛， 深信佛智慧，心地無我智， 能聞智微細。」

如金剛者，堅如金剛。堅有二種：一、決定信堅；二、證得堅。此三句示現堅者是總，餘者是別。云何深信佛智慧？唯佛所知，非我境界。佛菩提無邊，佛化眾生所說法門種種信故。何者是心地？云何無我智？心地者，隨心所受三界中報，又隨心所行一切境界亦名心地。無我智者有二種：我空、法空，如實知故。能聞智微細者，難知。如是微細，如前所說。復以譬喻顯微細義，偈言：

「如彩畫虛空， 如虛空風相，智如是分別， 難見佛無漏。」

此偈示現如空中畫色如壁，是中不住故不可見。如空中風如樹葉，是中不住故不可見。此動作者，非不空中有是二事。如是虛空處、事不可說處，是畫、風如說，以非自性不可得見，是不住故，以其客故，非不於中有此言說，如是佛智言說顯示地校量勝分別難見。畫者，喻名字句身。何以故，依相說故。風者，以喻音聲。說者，以此二事說。聽者，以此二事聞。若如是可說、如是可聞、如是難見，何故不說？

「我念佛智慧， 第一世難知，難信希有法， 是故我默然。」

難知者，難證故。難信者，難生決定心故。此偈示現有證有信、可說可聞；世間難得證信，故我不說。

經曰：爾時解脫月菩薩聞說此已，請金剛藏菩薩言：佛子！是大菩薩善淨眾集，善清淨深心、善清淨諸念、善集諸行、多親近諸佛、善集助道法、具足無量功德、離癡疑悔無有染污。善住深心信，於佛法中不隨他教。善哉佛子！敷演此義，是諸菩薩於是深法皆能證知。

論曰：聖者解脫月何故復歎此眾？上言世間證信者難得，示現此眾有堪能故。善淨深心者是總，此善淨深心有二種：一、阿含淨；二、證淨。是阿含淨有五種：一者欲淨，隨所念阿含得方便念覺淨，如經「善清淨諸念」故。二者求淨，得隨順身口敬行，如經「善集諸行」故。三者受持淨，於無量世多聞憶持不謬故，如經「多親近諸佛」故。四者生得淨，願得上上生勝念勝，如經「善集助道法」故。五者行淨，求善證法習少欲頭陀等成就多功德，如經「具足無量功德」故。證淨者有四種：一者得淨，現智善決定故，如經「離癡疑悔」故。二者不行淨，修道中一切煩惱不行故，如經「無有染污」故。三者無厭足淨，不樂小乘得上勝悕望心，如經「善住深心信」故。深心者，悕欲故。信者，決定故，復念持彼功德故。四者不隨他教淨，趣盡道中自正行故，如經「於佛法中不隨他教」故。

經曰：爾時金剛藏菩薩言：佛子！雖此菩薩眾善清淨深心、善清淨諸念、善集諸行、多親近諸佛、善集助道法、具足無量功德、離癡疑悔、無有染污。善住深心信，於佛法中不隨他教。其餘樂小法者，聞是甚深難思議事多生疑惑，是人長夜受諸無利衰惱。我愍此等，是故默然。

論曰：是聖者金剛藏領彼解脫月菩薩所歎眾清淨功德已，於所說法中不見法器，聞增疑惑，是故不說。於一法中有二種過：疑者正行相違猶豫義故；惑者心迷義故，能壞善法遠離善法故。如是顯示不受行因、受行退因。

經曰：爾時解脫月菩薩請金剛藏菩薩言：善哉佛子！重請此事，願承佛神力，善分別此不可思議法佛所護念事，令人易信解。所以者何？善說十地義，十方諸佛法應護念，一切菩薩護是智地勤行方便。何以故？此是菩薩最初所行成就一切諸佛法故。佛子！譬如一切書字數說皆初章所攝、初章為本，無有書字數說不入初章者。如是佛子！十地者是一切佛法之根本，菩薩具足行是十地能得一切智慧。是故佛子！願說此義，諸佛護念加以神力，令人信受不可破壞。

論曰：聖者解脫月何故復重請？示彼疑惑此不可避，若不說者有多過咎，不得成就一切佛法故，以是義故重請金剛藏菩薩。若諸佛有力能令生信，何故眾生於彼法中猶起謗意？有二種定：一、感報定；二、作業定。此二種定，諸佛威力所不能轉。最初所行者，依阿含行故。成就一切佛法者，謂是證智。書者，是字相，如嘶字師子形相等。字者，噁阿等音。數者，名句。此二是數義，說者是語。一切書、字、數、說等，皆初章為本。

經曰：爾時諸菩薩眾，一時同聲以偈頌請金剛藏菩薩言：

「上妙無垢智， 堪無量義辯，演說美妙言， 真實義相應。念堅清淨慧， 為十力淨心，無礙分別義， 說此十地法。定戒深正意， 離我慢妄見，此眾無疑心， 唯願聞善說。如渴思冷水， 如飢思美食，如病思良藥， 如眾蜂依蜜，我等亦如是， 願聞甘露法。善哉清淨智， 說勝地無垢，具十力無礙， 盡說善逝道。」

論曰：初偈歎證力辯才成就。第二偈上句歎阿含力辯才成就，以證力阿含力故能有所說，是故讚歎。上者是總，又復上者顯證力辯才勝故。歎辯才有三種：一、真實智；二、體性；三者果。真實智者是無漏智，勝聲聞緣覺智等。偈言「妙無垢智」故。體性者成就無量義辯才，偈言「堪無量義辯」故。果者字義成就，復是滑利勝上字義成就，偈言「演說美妙言，真實義相應」故。第二偈上句歎阿含力，偈言：

「念堅清淨慧， 為十力淨心，無礙分別義， 說此十地法。」

念堅者，受持顯說故，是菩薩於阿含中淨慧無疑故。如是歎證力阿含力已，次令聽者入證入阿含，是故請說云何入證？已入地者令得佛力故，未入地者令得入地故，偈言「為十力」故、「為淨心」故。云何為入阿含無礙分別義？令受持十地法故。如是歎說者成就證力阿含力已，次復歎聽眾堪受阿含及證力故，偈言：

「定戒深正意， 離我慢妄見，是眾無疑心， 唯願聞善說。」

此偈中唯願者是總。唯願有二種：一、求阿含；二、求正證。有二種妄想不堪聞阿含：一、我；二、慢。以我慢故，於法法師不生恭敬。復有二種妄想不堪得證：一、見；二、疑。見者顛倒見故，疑者於不思議處不生信故。妄者謂妄想見中同使故。有二種對治堪聞阿含：一、定；二、戒。定者心調伏故，戒者善住威儀故。次有二種對治堪能得證：一、正見；二、正意。正見者善思義故，正意者得歡喜故。深者，細意善思惟故。復以諸喻顯示大眾求法轉深，偈言：

「如渴思冷水， 如飢思美食，如病思良藥， 如眾蜂依蜜，我等亦如是， 願聞甘露法。」

此四喻者喻四種義門，示現正受彼所說義。何等為四？一、受持；二、助力；三、遠離；四、安樂行。此義云何？如水不嚼隨得而飲，如是聞慧初聞即受隨聞受持，如食咀嚼身力助成。如是思慧嚼所聞法智力助成，如服良藥藥行除病。如是具聞思慧，隨順正義如法修行，遠離一切煩惱習患。如蜜眾蜂所依樂行住處；如是聞思修慧果聖所依處，現法愛味受樂行故。如是讚歎說者聽者請說已，次歎所說法利益咸皆共請。偈言：

「善哉清淨智， 說勝地無垢，具十力無礙， 盡說善逝道。」

善哉者，所說法中善具足故。善哉有三種：一、所依；二、體性；三、果。所依者謂淨慧，體性者謂說諸地未曾說法，勝地者地挍量勝。無垢者，說不違義。違義說者有三種垢：一者倒說；二謗如來；三誑聞者。果者，謂具十力無障礙佛菩提故。如是請已猶故不說。何故不說？請不滿故。

## 十地經論初歡喜地卷第一