---
title: "十地經論 · 7 遠行地"
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/cmcvqxy4u02dal6042gyli3x0"
---

## 十地經論遠行地第七卷之九

天親菩薩造

> Composed by Bodhisattva Vasubandhu

後魏北印度三藏菩提流支譯

> Translated by Bodhiruci, Tripitaka Master from North India, Later Wei Dynasty

論曰：第七地中有五種相差別：一、樂無作行對治差別；二、彼障對治差別；三、雙行差別；四、前上地勝差別；五、彼果差別。云何樂無作行對治？

> The Treatise states: The seventh stage has five distinct aspects: first, the distinction of delighting in effortless action as a remedy; second, the distinction of counteracting its hindrances; third, the distinction of dual practice; fourth, the distinction of surpassing the preceding stages; fifth, the distinction of its fruits. What is meant by delighting in effortless action as a remedy?

經曰：爾時金剛藏菩薩言：諸佛子！若菩薩善具足六地行已，欲入第七菩薩地者，是菩薩當以十種方便智發起殊勝行入。何等為十？所謂善修空無相無願，而集大功德助道；入諸法無我無壽命無眾生，而不捨，起四無量；起功德法，作增上波羅蜜行，而無法可取；得遠離三界，而能應化起莊嚴三界行；畢竟寂滅諸煩惱焰，而能為一切眾生起滅貪瞋癡煩惱焰行；隨順幻、夢、影、響、化、水中月、鏡中像自性不二，而起作業無量差別心；善知一切國土道如虛空，而起莊嚴淨佛國土行；知諸佛法身自性無身，而起色身相好莊嚴行；知諸佛音聲無聲本來寂滅不可說相，而隨一切眾生起種種差別莊嚴音聲行；入諸佛於一念頃通達三世事，而能分別種種相劫數修行，隨一切眾生心差別觀故。諸佛子！是菩薩如是十種方便智，發起殊勝行，具足六地行已，得入第七菩薩地。諸佛子！是菩薩此十種方便智，發起殊勝行現前行，名入第七菩薩地。

> The scripture says: At that time, the Bodhisattva Vajragarbha spoke: O children of the Buddha! If a bodhisattva has well perfected the practices of the sixth stage and wishes to enter the seventh bodhisattva stage, this bodhisattva should, by means of ten kinds of skillful wisdom, initiate the extraordinary practice to enter it. What are these ten? They are: Skillfully cultivating emptiness, signlessness, and wishlessness, yet accumulating great merit and supporting practices for the path; Entering into the selflessness, lifelessness, and absence of sentient beings in all phenomena, yet not abandoning them, and giving rise to the four immeasurables; Giving rise to meritorious qualities, performing the supreme perfection practices, yet having no dharma to grasp; Attaining transcendence of the three realms, yet being able to manifest and perform the practice of adorning the three realms; Ultimately extinguishing the flames of afflictions, yet being able to perform the practice of extinguishing the flames of greed, anger, and ignorance for all sentient beings; Following the nature of illusions, dreams, shadows, echoes, transformations, the moon in water, and images in a mirror—all being non-dual—yet giving rise to countless differentiated activities of mind; Skillfully knowing all Buddha lands and paths are like empty space, yet performing the practice of adorning and purifying Buddha lands; Knowing the Dharma body of all Buddhas is by nature without form, yet giving rise to the practice of adorning with the marks and characteristics of the form body; Knowing the voices of all Buddhas are without sound, originally still and inexpressible, yet following all sentient beings to give rise to various differentiated and adorned vocal practices; Entering into the state where all Buddhas, in a single thought, comprehend the affairs of the three times, yet being able to differentiate and practice through various appearances and eons, in accordance with the diverse minds of all sentient beings. O children of the Buddha! When a bodhisattva, through these ten kinds of skillful wisdom, initiates the extraordinary practice and perfects the practices of the sixth stage, they then enter the seventh bodhisattva stage. O children of the Buddha! When a bodhisattva manifests these ten kinds of skillful wisdom and initiates the extraordinary practice in the present, it is called entering the seventh bodhisattva stage.

論曰：樂無作行對治者，方便智發起十種殊勝行，如經「諸佛子！若菩薩善具足六地行已，欲入第七菩薩地者，是菩薩當以十種方便智發起殊勝行入」。彼菩薩無障礙智現前，般若波羅蜜行現前時，即於無作行中生樂心，非起增上行。彼樂對治，此十種法差別示現。方便智者，不捨眾生法，無我智對治。攝取增上行，發起殊勝行，此勝行於出世間及世間增上行更無勝者，有四種功德故。一、財及身勝因事，隨所須意取得財，及身勝因功德集故，如經「所謂善修空無相無願而集大功德助道」故。二、護惡行因事，如是得勝無量修行，於一切眾生中不起妄行故，如經「入諸法無我無壽命無眾生而不捨起四無量」故。三、護善根因事，得彼勝因增上故，功德法增上行，以波羅蜜行故，如經「起功德法，作增上波羅蜜行，而無法可取」故。四、攝眾生因事，於中有七種門：一、願力取生作上首，教化餘眾生故。上首者，眾生隨逐故。如經「得遠離三界而能應化起莊嚴三界行」故。二、說對治故，為滅煩惱染及隨煩惱使，常自寂滅故。如經「畢竟寂滅諸煩惱焰，而能為一切眾生起滅貪瞋癡煩惱焰行」故。三、為滅諸障故。障有四種，如五地中說。如經「隨順幻、夢、影、響、化、水中月、鏡中像自性不二，而起作業無量差別心」故。四、於大法眾會集故，如經「善知一切國土道如虛空，而起莊嚴淨佛國土行」故。五、見聞親近供養修行生福德故，如經「知諸佛法身自性無身，而起色身相好莊嚴行」故。六、轉法輪故，如經「知諸佛音聲無聲本來寂滅不可說相，而隨一切眾生起種種差別莊嚴音聲行」故。七、隨所問善釋故，如經「入諸佛於一念頃通達三世事，而能分別種種相劫數修行，隨一切眾生心差別觀」故。此十種發起殊勝行，共對攝取、對治攝取善修行空無相無願等，入一切法無我無壽命無眾生等，如是次第應知。此十種法現前得，住第七地，如經「諸佛子！是菩薩此十種方便智發起殊勝行現前行，名入第七菩薩地」故。如是樂無作行對治差別，七地已說。次說彼障對治，有二種相：一、修行無量種；二、修行無功用行。

經曰：是菩薩住第七菩薩地中，入無量眾生界、入諸佛無量教化眾生業、入無量世界網、入諸佛無量清淨國土、入無量諸法差別、入無量諸佛智得無上道、入無量劫數、入無量諸佛通達三世事、入無量眾生信樂勝事差別、入無量諸佛名色身種種示現、入無量眾生心行根信種種差別、入無量諸佛音聲語言令眾生歡喜、入無量眾生心心所行種種差別、入無量諸佛隨智慧行、入乘無量聲聞乘信解、入諸佛無量說道令眾生信解、入無量辟支佛乘集成、入諸佛無量深智慧門、入所說、入諸菩薩無量所行道、入諸佛無量所說大乘集成事令菩薩得入。

> The scripture says: When a bodhisattva abides in the seventh bodhisattva stage, they enter into the boundless realms of sentient beings; enter into the Buddha's boundless work of teaching and guiding beings; enter into the boundless web of worlds; enter into the Buddha's boundless pure lands; enter into the boundless distinctions among all phenomena; enter into the Buddha's boundless wisdom for attaining supreme enlightenment; enter into the measureless eons; enter into the Buddha's boundless understanding of the three times; enter into the boundless differences in the faith and joyful aspirations of sentient beings; enter into the Buddha's boundless manifestations of name, form, and body; enter into the boundless differences in the minds, tendencies, roots, and faith of sentient beings; enter into the Buddha's boundless speech and voice that brings joy to beings; enter into the boundless differences in the thoughts and mental activities of sentient beings; enter into the Buddha's boundless conduct guided by wisdom; enter into the boundless understanding of the Śrāvaka vehicle; enter into the Buddha's boundless teachings that lead beings to understanding; enter into the boundless assembly of the Pratyekabuddha vehicle; enter into the Buddha's boundless gates of profound wisdom; enter into what is taught; enter into the boundless paths practiced by bodhisattvas; enter into the Buddha's boundless teachings on the great vehicle's assembly, enabling bodhisattvas to enter.

論曰：修行無量種者，隨所作，利益何等眾生？眾生住何處？以何等智慧、以何等心、以何等行、置何等乘？以此差別，有十種修行。是中隨所作利益何等眾生者，於無量眾生以無量業教化故，如經「是菩薩住第七菩薩地中，入無量眾生界、入諸佛無量教化眾生業」故。眾生住何處者，於無量世界中令依清淨佛國土故，如經「入無量世界網、入諸佛無量清淨國土」故。以何等智慧者，無量種種法界智慧覺故，如經「入無量諸法差別、入無量諸佛智得無上道」故。無量劫數通達三世亦入智慧覺，如經「入無量劫數、入無量諸佛通達三世事」故。以何等心者，有三種事：一、有眾生信種種天身心隨同行，隨彼信說故，如經「入無量眾生信樂勝事差別、入無量諸佛名色身種種示現」故。二、知過去心習軟中利根如應說法，如經「入無量眾生心行根信種種差別、入無量諸佛音聲語言令眾生歡喜」故。三、以何等行者，隨眾生心說對治故，如經「入無量眾生心心所行種種差別、入無量諸佛隨智慧行」故。置何等乘者，於三乘中置聲聞乘中者，如經「入乘無量聲聞乘信解、入諸佛無量說道令眾生信解」故。置辟支佛乘中者，如經「入無量辟支佛乘集成、入諸佛無量深智慧門、入所說」故。置大乘中者，如經「入諸菩薩無量所行道、入諸佛無量所說大乘集成事令菩薩得入」故。如是彼障對治無量種差別修行十種已說，次說修行無功用行。

> The Treatise states: "Practicing in countless ways" means: For what beings are the actions performed? Where do these beings dwell? With what wisdom, with what mind, with what conduct, and by establishing them in what vehicle? Based on these distinctions, there are ten kinds of practice. Among these, "for what beings are the actions performed?" refers to teaching countless beings through countless activities, as the sutra says: "This Bodhisattva, abiding in the seventh Bodhisattva stage, enters the realms of countless beings and enters the Buddhas' countless activities for teaching beings." "Where do these beings dwell?" refers to establishing them in the pure Buddha-lands within countless world systems, as the sutra says: "Enters the web of countless worlds and enters the Buddhas' countless pure lands." "With what wisdom?" refers to the wisdom that awakens to the countless, varied Dharma-realms, as the sutra says: "Enters the distinctions of countless dharmas and enters the Buddhas' countless wisdoms for attaining unsurpassed enlightenment." It also refers to the wisdom that penetrates the three times across countless eons, as the sutra says: "Enters countless eons and enters the Buddhas' countless penetrations of the affairs of the three times." "With what mind?" involves three matters: 1. There are beings whose minds and bodies follow along with faith in various deities; one teaches in accordance with their faith, as the sutra says: "Enters the distinctions of the superior qualities in which countless beings have faith and delight, and enters the Buddhas' countless manifestations of various names and forms." 2. Knowing the past mental habits—whether dull, middling, or sharp—one teaches the Dharma appropriately, as the sutra says: "Enters the distinctions in the mental tendencies, faculties, and faith of countless beings, and enters the Buddhas' countless sounds and words that bring joy to beings." 3. "With what conduct?" refers to teaching the antidotes in accordance with the minds of beings, as the sutra says: "Enters the distinctions in the mental activities and volitions of countless beings, and enters the Buddhas' countless activities performed in accordance with wisdom." "By establishing them in what vehicle?" refers to establishing them among the three vehicles. Establishing them in the Śrāvaka vehicle is as the sutra says: "Enters the countless faith-understandings of the Śrāvaka vehicle and enters the Buddhas' countless expositions of the path that lead beings to faith-understanding." Establishing them in the Pratyekabuddha vehicle is as the sutra says: "Enters the countless assemblies of the Pratyekabuddha vehicle and enters the Buddhas' countless profound gates of wisdom and what is spoken." Establishing them in the Mahāyāna is as the sutra says: "Enters the countless paths practiced by Bodhisattvas and enters the Buddhas' countless expositions of the Mahāyāna's assembled matters, enabling Bodhisattvas to enter." Thus, the ten kinds of practice, distinguished as countless antidotes to those obstacles, have been explained. Next, the practice of effortless action will be explained.

經曰：是菩薩作如是念：是諸佛世尊，有無量無邊境界，是境界不可以若干百億劫千億劫百千億劫，乃至復過此數無量百千萬億那由他劫不可算數，如是諸佛境界我皆應集。自然不以分別得成，以不分別不取相故成。是菩薩如是善觀智通，日夜常修方便智，熏發起殊勝行，善住堅固以不動法故。

> The scripture says: This bodhisattva thinks thus: All the Buddhas, the World-Honored Ones, possess immeasurable and boundless realms. These realms cannot be fathomed even over hundreds of billions of eons, thousands of billions of eons, hundreds of thousands of billions of eons, or even beyond that—countless hundreds of millions of nayutas of eons. All such realms of the Buddhas I should gather. Yet this is not achieved through conceptual discrimination; it is accomplished precisely because one does not discriminate or grasp at appearances. With such skillful observation and wisdom, this bodhisattva constantly cultivates expedient means day and night, kindling supreme practices, abiding firmly and unshakably through the Dharma of non-retreat.

論曰：是中自然者，自性勝無分別故，如經「自然不以分別得成，以不分別不取相故成」。此句示現是菩薩如是善觀智通，日夜常修方便智，熏發起殊勝行，善住堅固以不動法故者，彼障對治故。如是彼障對治差別此地已說。次說雙行分，有四種相：一、二行雙無間；二、信勝；三、能作大義；四、菩提分差別。

經曰：是菩薩起於道時，一念心不捨。是菩薩修行智慧，來時亦起、去時亦起、住時亦起、坐時亦起、臥時亦起，乃至睡夢皆能起道。離諸陰蓋住諸威儀，常不離如是相念。是菩薩於念念中，具足菩薩十波羅蜜。何以故？如是菩薩起一切心，於念念中以大悲為首，修習一切佛法，皆迴向如來智故。是菩薩求佛道時所修善根，捨與一切眾生，是檀波羅蜜。能滅一切煩惱熱，是尸波羅蜜。慈悲為首，能忍一切眾生，是羼提波羅蜜。求轉勝善根心無厭足，是毘梨耶波羅蜜。所修諸行心不馳散，常向一切智智，是禪波羅蜜。現忍諸法自性不生，是般若波羅蜜。能起無量智門，是方便波羅蜜。期上上勝智，是願波羅蜜。一切外道邪論及諸魔眾不能沮壞菩薩道，是力波羅蜜。如實觀知一切法相，是智波羅蜜。如是諸佛子！是菩薩住此菩薩遠行地中，念念具足十波羅蜜，亦具足四攝法，亦具足四家三十七助菩提分法、三解脫門，略說乃至一切助菩提分法於念念中皆悉具足。

論曰：是中一念中奢摩他、毘婆舍那二行雙現前故。住諸威儀者，一切行中彼修行時無間不斷不息行故。如經「是菩薩起於道時，一念心不捨，乃至住諸威儀故、遠離一切煩惱蓋」故。信勝者，彼無量智中殊異義，莊嚴相現前專念故。如經「常不離如是相念」故。能作大義者，念念具足十波羅蜜大義故。如經「是菩薩於念念中具足菩薩十波羅蜜乃至智波羅蜜」故。是中方便波羅蜜者，起無量智事，以是智故，起布施等無量行，願力攝故。願波羅蜜者，起上上智，以是智故，起布施等上上行，生攝取勝故。力波羅蜜者，一切異論及諸魔眾不能壞行，以是行故，遠離布施等障故。智波羅蜜者，如實觀知一切法相，以是智故，布施等一切種差別知，為化眾生故。菩提分差別者，有四種相：一、依大乘行波羅蜜故，如經「如是諸佛子！是菩薩住此菩薩遠行地中，念念具足十波羅蜜」故。二、依教化眾生，行四攝法故，如經「亦具足四攝法」故。三、依煩惱障，增上淨故。家菩提分解脫門者，何處住？以何等門修行得清淨？如經「亦具足四家三十七助菩提分法、三解脫門」故。家者，般若家、諦家、捨煩惱家、苦清淨家故。四、依智障清淨，如經「略說一切助菩提分法於念念中皆悉具足」故。如是雙行差別已說。次說前上地勝差別，下地增上方便行滿足故，七地中說。

經曰：爾時解脫月菩薩問金剛藏菩薩言：佛子！菩薩但於第七菩薩地中具足一切助菩提分法？為當一切菩薩諸地中亦皆具足？金剛藏菩薩言：佛子！菩薩於十菩薩地中悉具足一切助菩提分法，但第七地勝故得名。何以故？佛子！是菩薩此菩薩地中方便行具足，得入智慧神通行故。佛子！菩薩於初地中發願觀一切佛法故，具足助菩提分法。第二地中除心惡垢故，具足助菩提分法。第三地中願轉增長得法明故，具足助菩提分法。第四地中入道故，具足助菩提分法。第五地中隨順行世間法故，具足助菩提分法。第六地中入甚深法門故，具足助菩提分法。此第七菩薩地中起一切佛法故，具足一切助菩提分法。

論曰：云何下地增上方便行滿足？以滿足故入大智通行，如經「金剛藏菩薩言：佛子！菩薩於十菩薩地中悉具足一切菩提分法，但第七地勝故得名。何以故？佛子？是菩薩此菩薩地中方便行具足，得入智慧神通行故」。是中通者，五神通。智者，如前說。云何此地中方便行滿足？彼餘世間出世間行中更起殊勝行，是故此七地中起一切佛法故，能具足助菩提分法。如經「佛子！菩薩於初地中發願觀一切佛法故，具足助菩提分法。乃至此第七菩薩地中起一切佛法故，具足一切助菩提分法」故。如是前上地勝差別，下地增上方便行滿足已說。云何上地增上修行智慧方便菩提分功用行滿足故？

經曰：何以故？佛子！菩薩從初地來乃至七地，得諸智慧所行道。以是力故，從第八菩薩地乃至第十地無功用行自然滿足。佛子！譬如二世界：一、染淨世界；二、純淨世界。是二中間，難可得過。欲過此界，當以大神通力。佛子！菩薩如是行於染淨菩薩道難可得過，當以大願力、大方便智力、大神通力故乃可得過。解脫月菩薩言：佛子！七菩薩地為是染行、為是淨行？金剛藏菩薩言：佛子！從初地來菩薩所行皆離煩惱染業。何以故？迴向阿耨多羅三藐三菩提故。隨道所行如分平等故，不名為過七地煩惱行。佛子！譬如轉輪聖王乘上寶象遊四天下，知有貧窮困苦染過之人，而不為彼過所染。然王未免人身，若捨人身生於梵世住梵天宮，見行千世界，示梵王光明威力。爾時不名為人。佛子！菩薩亦如是，從初地來乘諸波羅蜜乘行一切世間，亦知世間煩惱染過，而不為煩惱過之所染。以乘正道故，而不名為過七地煩惱染。若菩薩捨一切功用行，從七地入第八地，爾時名為乘菩薩清淨乘行一切世間。如實知一切煩惱染過，而不為煩惱過之所染，以得過故。佛子！菩薩住是第七菩薩地，過多貪欲等諸煩惱眾。是菩薩住此菩薩遠行地中，不名有煩惱者、不名無煩惱者。何以故？一切煩惱不行故，不名有煩惱者；貪求如來智慧未滿足故，不名無煩惱者。

論曰：云何上地增上智慧方便行菩提分功用滿足故？如經「何以故？佛子！菩薩從初地來乃至七地得諸智慧所行道，乃至當以大願力、大方便智力、大神通力乃可得過」故。從初地來遠離一切煩惱，示現如是。此地名為染淨，非染行，如分行平等道故。彼菩薩此地中，隨力分捨功用道，如轉輪王譬。第八地中，自然得報行過煩惱染過，示現如生梵世，捨轉輪王人身。如經「諸佛子！譬如轉輪聖王乃至不為煩惱過之所染，以得過故。佛子！菩薩住是第七菩薩地，過多貪欲等諸煩惱眾者，未至報地故。是故此地不名離煩惱行，有功用故。菩薩住此遠行地中，不名有煩惱者乃至未滿足故」。不名無煩惱者，如是前上地勝差別分已說。次說雙行果差別。此有四種相：一、業清淨；二、得勝三昧；三、過地；四、得勝行。云何業清淨？

經曰：是菩薩住此第七菩薩遠行地中，畢竟成就深淨身業、畢竟成就深淨口業、畢竟成就深淨意業。是菩薩所有不善業道，諸佛所呵，皆已捨離。所有善業道，諸佛所歎，是則常行。世間所有經書技術，如五地中說自然而行。是菩薩於三千大千世界中得為大師，唯除諸佛及八地菩薩，無有眾生深心妙行能與等者。是菩薩所有禪定三昧三摩跋提神通解脫一切現前。修行門中非善成就報力，如第八菩薩地。是菩薩住此第七菩薩遠行地，於念念中具足修集方便智力及一切助菩提分法，得轉勝具足。

論曰：業清淨者有四種相：一、戒淨勝，如經「是菩薩住此第七菩薩遠行地中，畢竟成就深淨身業乃至是則常行」故。二、世間智清淨勝，如經「世間所有經書技術乃至自然而行」故。三、得自身勝心行二平等無與等者，如經「是菩薩於三千大千世界中乃至深心妙行無與等者」故。四、得勝力禪等現前勝，如經「是菩薩所有禪定三昧乃至得轉勝具足」故。是中依禪起三昧三摩跋提神通解脫，為教化眾生故、寂滅樂行故。滅定三摩拔提，如是次第、如是雙行果。業清淨四種相已說。次說得勝三昧。

經曰：是菩薩住此第七菩薩遠行地中，入名善擇智菩薩三昧、善思義三昧、益意三昧、分別義藏三昧、擇一切義三昧、善住堅根三昧、智神通門三昧、法界業三昧、如來利益三昧，入名種種義藏世間涅槃門菩薩三昧。菩薩如是大智通門，滿足上首十三昧，能入百千菩薩三昧門，淨治此地。

論曰：得勝三昧者有十種相：一、依未觀義，二、依已觀義，如經「是菩薩住此第七菩薩遠行地中入名善擇智菩薩三昧故、善思義三昧」故。三、依一句無量義勝，四、依一義說無量名，如經「益意三昧故、分別義藏三昧」故。五、依通一切五明處智，如經「擇一切義三昧」故。六、依煩惱障淨，真如觀堅根故，如經「善住堅根三昧」故。七、依智障淨，有四種障淨故。一、勝功德障此對治，如經「智神通門三昧」故。二、無障礙智障此對治，如經「法界業三昧」故。三、於深上佛法性弱障此對治，如經「如來利益三昧」故。四、不住行障此對治，如經「入名種種義藏世間涅槃門菩薩三昧」故。種種義藏者，種種善根故。如是大智通門滿足上首十三昧，能入百千萬菩薩三昧門，淨治此地故。已說得勝三昧。次說過地。

經曰：是菩薩得是三昧智慧方便善清淨故、得大悲力故，過聲聞辟支佛地，現前思量趣智慧地。

論曰：過聲聞辟支佛地者，有二種相：一、修行方便智力；二、大悲力故。現前者，能入法流水。思量智慧地者，八地智慧應知但觀奢摩他、毘婆舍那道，彼處成就故。復次過者，業勝故示現。

經曰：是菩薩住此第七菩薩遠行地中，無量身業無相行、無量口業無相行、無量意業無相行，是菩薩善清淨行故，得無生法忍光明。解脫月菩薩言：佛子！菩薩住菩薩初地，有無量身業、無量口業、無量意業，已過一切聲聞辟支佛行成。金剛藏菩薩言：佛子！觀大法故過，非是自智行力。此第七菩薩地，得自智行力觀故，一切聲聞辟支佛所不能壞。佛子！譬如王子生在王家，具足王相勝一切臣眾，以豪尊力故，非自智行力故。若身長大，自具智力所作事成，過一切臣眾。如是佛子！菩薩初發心時，已勝一切聲聞辟支佛，以深心大故。今住此第七菩薩地中，自智行住故，過一切聲聞辟支佛事。

論曰：無量三業無相行者，入定遠離相是。無量聲聞緣覺，亦有淨業遠離相，非無量相，不能利益一切眾生故。復次此無量勝餘下地事故。善清淨行者，修方便行滿足故。無生法忍光明者，相現前故。王子喻者，此地中勝過示現，修方便行滿足故。自智行住者，方便行盡念觀住故。如經「佛子！譬如王子生在王家乃至自智行住故，過一切聲聞辟支佛事」故。無量身等勝業已說。非但多無量神力，亦無量示勝義故。

經曰：諸佛子！是菩薩住此第七菩薩遠行地，得甚深遠離無行，身口意業轉求勝行而不捨離。

論曰：甚深者，遠入故。遠離者，彼障滅故。無行者，彼餘出世間世間地不能行故。身口意業轉求勝行而不捨離者，聲聞辟支佛雖離彼相，業不如是，得少為足不求上行故。如是雙行果過二乘地已說。云何得勝行？

經曰：解脫月菩薩言：佛子！菩薩從何地來，能入寂滅定？金剛藏菩薩言：佛子！菩薩從第六地來，能入寂滅定，今住第七菩薩地，於念念中能入寂滅定而不證寂滅定，是菩薩畢竟成就不可思議身口意業。佛子！是諸菩薩行實際行而不證寂滅定。佛子！譬如有人乘大船舫入於大海，善知行船、善知水相，不為大海水難所害。如是佛子！菩薩住此第七菩薩地中，乘諸波羅蜜船、行實際行而不證寂滅定。

論曰：行實際行而不證寂滅定，以不捨有故。如經「金剛藏菩薩言：佛子！菩薩摩訶薩從第六地來，能入寂滅定，乃至而不證寂滅定」故。如是三摩跋提勝行已說。次說發起勝行。

經曰：菩薩如是通達三昧智力修行，起大方便智力故，現身世間門深心涅槃，雖眷屬圍遶而心常遠離，以願力受生三界而不為世間所染。心常寂滅，以方便力而還熾然，雖然不燒。隨順佛智，轉聲聞辟支佛地。通達諸佛境界藏，現魔境界。過四魔道，現行魔境界。現諸外道行，而深心不捨佛濟。通達一切世間事，心常在出世間道法。所有莊嚴之事，勝諸天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人、四天王、釋提桓因、梵天王而不捨樂法念。

論曰：發起殊勝行者，有八種行共對治攝：一、起功德行隨順世間門，如經「菩薩如是通達三昧智力修行，起大方便智力故，現身世間門深心涅槃」故。二、上首攝餘行，如經「雖眷屬圍遶而心常遠離」故。三、願取有行，如經「以願力受生三界，而不為世間所染」故。四、家不斷行，遠離貪欲隨煩惱使而示貪欲行事，如經「心常寂滅，以方便力而還熾然，雖然不燒」故。五、入行，如經「隨順佛智，轉聲聞辟支佛地」故。六、資生行，飲食睡夢等魔境界故，如經「通達諸佛境界藏，現魔境界」故。七、退行，示老病死此三魔境界故，如經「過四魔道，現行魔境界」故。八、轉行，有三種轉：一、見貪轉，如經「現諸外道行而深心不捨佛濟」故。二、障礙轉，如經「通達一切世間事而心常在出世間道法」故。三、貪轉，天龍等尊重心攝取，轉彼貪心故，如經「所有莊嚴之事勝諸天龍乃至而不捨樂法念」故。

經曰：菩薩成就如是智慧，住此菩薩遠行地已，多見諸佛，以大神通力、大願力故。見多百佛、多千佛、多百千佛、多百千那由他佛、多億佛、多百億佛、多千億佛、多百千億佛、多百千億那由他佛，以大神通力、大願力故。是菩薩見諸佛時，以上心深心供養恭敬尊重讚歎，衣服飲食臥具湯藥一切供具悉以奉施，以諸菩薩上妙樂具供養眾僧，以此善根皆願迴向阿耨多羅三藐三菩提。於諸佛所生上恭敬，專心聽法聞已受持，聞受持已得如實三昧智慧光明，隨順修行行已憶持，守護諸佛正法，一切聲聞辟支佛智慧問難所不能壞。是菩薩復能利益眾生，故法忍轉淨。是菩薩住此菩薩遠行地中，於無量劫彼諸善根轉勝明淨調柔成就，復轉盡成就，無量百劫、無量千劫、無量百千劫、無量百千那由他劫、無量億劫、無量百億劫、無量千億劫、無量百千億劫、無量百千億那由他劫，彼諸善根轉勝明淨調柔成就，復轉盡成就。佛子！譬如本真金，以一切眾寶具足莊嚴，光色轉勝明淨，餘莊嚴具所不能及。如是佛子！菩薩住此第七菩薩遠行地中，彼諸善根從方便智起轉勝明淨，一切聲聞辟支佛所不能壞。佛子！譬如日光，一切星宿月光所不能壞，閻浮提內所有泥水悉能乾竭。如是佛子！菩薩住此第七菩薩遠行地中，彼諸善根，一切聲聞辟支佛所不能壞，又能乾竭一切眾生煩惱淤泥。是菩薩十波羅蜜中方便波羅蜜增上，餘波羅蜜非不修習，隨力隨分。諸佛子！是名略說菩薩第七菩薩遠行地。若菩薩住此地中，多作他化自在天王，所作自在善令眾生發生正智，亦令眾生渡煩惱海。所作善業布施愛語利益同事是諸福德，皆不離念佛、念法、念僧、念菩薩、念菩薩行、念波羅蜜、念十地、念不壞力、念無畏、念不共佛法，乃至不離念一切種一切智智。常生是心：我當於一切眾生中，為首為勝為大、為妙為微妙、為上為無上、為導為將、為師為尊，乃至為一切智智依止者。復從是念發精進行，以精進力故，於一念間得百千億那由他三昧，見百千億那由他佛、知百千億那由他佛神力、能動百千億那由他佛世界、能入百千億那由他佛世界、能照百千億那由他佛世界、能化百千億那由他佛世界眾生、能住壽百千億那由他劫、能知過去未來世各百千億那由他劫事、能善入百千億那由他法門、能變身為百千億那由他，於一一身能示百千億那由他菩薩以為眷屬。若以願力自在勝上，菩薩願力過於此數。示種種神通，或身、或光明、或神通、或眼、或境界、或音聲、或行、或莊嚴、或加、或信、或業。是諸神通，乃至無量百千萬億那由他劫不可數知。

論曰：守護諸佛正法者，於三千大千世界中得為大師故、修方便行滿足故。彼守護上首故、利益眾生故，法忍轉顯。此地釋名應知。如經「是菩薩復能利益眾生故、法忍轉淨故、修行功用盡至故，名為遠行地，一切眾寶具足莊嚴」。真金喻者，示現一切菩提分法方便行功用滿足故，此地中諸善根轉勝明淨示現。如經「譬如本真金，乃至一切聲聞辟支佛所不能壞」故。日光喻者，如前地說，此地勝故，如經「佛子！譬如日光乃至又能乾竭一切眾生煩惱淤泥」故。餘如前說。

## 十地經論遠行地第七卷之九