---
title: "大哀經 · 14 曉眾生根本品"
description: "大哀经由西晋高僧竺法护于公元3世纪译出。该经是大集部经典之一，阐述了诸佛菩萨的广大悲愿与神通智慧，重点揭示了菩萨为救度众生所发起的大悲之心及其殊胜功德。经中详述了菩萨行的修持法门与利益众生的方便善巧，彰显了佛教利他济世的核心理念。此经不仅反映了早期大乘佛教菩萨道思想的发展，更为修行者提供了践行慈悲精神的重要理论依据，在大乘佛教典籍中占有重要地位，对汉传佛教菩萨信仰的形成与传播产生了深远影响。"
url: "https://rushiwowen.co/en/r/cmcvvcw6w054ol1049l1ps70m"
---

### 大哀經曉眾生根本品第十四

> Chapter 14: Understanding the Root of Sentient Beings

佛告族姓子：「如來悉能曉了他人眾生諸根精進。云何曉了？知於眾生軟劣根者若中間、亦復有人諸根通利若殊特根、若下劣根所因其根緣猗思想，其根本際而興情故，從瞋恚際起愚癡原，如來皆知諸根想念為何等類；雜碎之穢起婬、怒、癡，如來至真亦悉知此諸根想念為何等類。其婬、怒、癡因緣諸根而有所為，從不善緣而有此根、或從無智而有此根、或從諸念而有此根，如來悉知。又復如來知眼諸根、耳、鼻、身、口、意亦復如是；男根、女根、命根、樂根、苦根、歡根、恐根、觀根、信根、進根、意根、定根、慧根、無異根，所當知根，悉知此根。其根所由眼根因緣、耳根所住、鼻、口、身諸所根本有所立處，如來悉知；因耳之緣而有鼻根之所立處、從鼻因緣有立舌根、從舌因緣而立身根、從身因緣立於眼根，如來悉知。

> The Buddha told the clan son, "The Thus Come One is able to fully understand the faculties and efforts of all living beings. How does He understand them? He knows those beings with dull faculties, those with intermediate ones, and also those with keen or exceptional faculties. He understands the inferior faculties and the thoughts that arise dependent upon them—how from their root conditions, emotions emerge. He knows how from the state of anger arises the source of delusion. The Thus Come One understands what kinds of thoughts these faculties give rise to. He also knows how clinging, anger, and delusion arise from various defiled thoughts. The Thus Come One, the Perfect One, likewise understands all these faculties and the thoughts they produce. He knows how clinging, anger, and delusion come into play through the faculties, how these faculties arise from unwholesome conditions, from lack of wisdom, or from various thoughts—He knows all of this. Moreover, the Thus Come One understands the faculties of the eye, ear, nose, body, mouth, and mind in the same way. He understands the masculine faculty, feminine faculty, life faculty, pleasure faculty, pain faculty, joy faculty, fear faculty, contemplation faculty, faith faculty, effort faculty, mindfulness faculty, concentration faculty, wisdom faculty, and the faculty of non-differentiation—all the faculties that should be known, He knows them all. He knows where these faculties come from, the conditions that give rise to the eye faculty, the basis of the ear faculty, and where the nose, mouth, and body faculties have their foundations—the Thus Come One knows all of this. He knows how from the ear comes the establishment of the nose faculty, from the nose comes the tongue faculty, from the tongue comes the body faculty, and from the body comes the eye faculty—the Thus Come One understands all of this."

「何所眾生因從施根而致應戒，如來悉知；此等諸根增、減、進、退，各為分別演布施事。或有眾生因從戒根而行布施應戒，如來則為演戒本末；或有眾生從忍辱根而應精進，如來即為演忍本末；或有眾生從精進根而應忍辱，如來則為演其精進之本末也；或有眾生因一心根而應智慧，如來則為分別禪思；或有眾生從智慧根而應一心，如來則為分別解說諸根增、減、進、退之原，宣暢智慧。根力、覺意、八由正路、三十七品，亦復如是，具足周審，演其本末靡不究暢，各為一切而令判了。

> The Tathāgata knows all beings whose circumstances call for the precepts because of their foundation in giving, and He explains the practice of giving according to the growth, decline, progress, or regression of their faculties. For those whose circumstances call for giving because of their foundation in the precepts, the Tathāgata explains the full nature of the precepts. For those whose circumstances call for diligence because of their foundation in patience, the Tathāgata explains the full nature of patience. For those whose circumstances call for patience because of their foundation in diligence, the Tathāgata explains the full nature of diligence. For those whose circumstances call for wisdom because of their foundation in concentration, the Tathāgata explains the practice of meditation. For those whose circumstances call for concentration because of their foundation in wisdom, the Tathāgata explains in detail the origins of the growth, decline, progress, and regression of all faculties, and proclaims wisdom in full. The same holds true for the powers, the factors of awakening, the eightfold noble path, and all thirty-seven aids to enlightenment—He explains them completely and thoroughly, revealing their full nature from beginning to end, so that all may understand and discern clearly.

「或有眾生從聲聞根學緣覺乘，如來知根演聲聞乘；或復有人從緣覺根學聲聞乘，佛知此等諸根所趣則為解說緣覺之乘；或有眾生從大乘根學於聲聞緣覺之乘，如來悉知此等諸根之所歸趣而為斑宣大乘之業；或有眾生各緣異根而學大乘，如來悉知此等諸根各各別異則為解說。無修行根眾生之徒不能修根、不應法器，如來見此不應器者因令學觀；或人修學根順應器，如來覩之懷來應器則以慇懃為說經道。

> Some beings, who have taken up the path of the Voice-Hearers, are ready to learn the Vehicle of the Pratyekabuddhas. The Thus-Come One, knowing their capacities, teaches them the Vehicle of the Pratyekabuddhas. Others, grounded in the Pratyekabuddha path, are ready to learn the Vehicle of the Voice-Hearers. The Buddha, perceiving the direction of their faculties, explains to them the Vehicle of the Voice-Hearers. Some beings, rooted in the Great Vehicle, are yet ready to learn the paths of the Voice-Hearers or Pratyekabuddhas. The Thus-Come One, fully aware of where their faculties are tending, proclaims to them the practice of the Great Vehicle. Others, drawn to various capacities, study the Great Vehicle. The Thus-Come One, knowing each of their distinct dispositions, explains accordingly. Then there are beings who have no roots of cultivation—they are unfit for the path and unsuitable vessels for the Dharma. Seeing that they are not proper vessels, the Thus-Come One still guides them toward contemplation. As for those who cultivate their faculties and become suitable vessels, the Thus-Come One, recognizing their readiness, earnestly teaches them the scriptures and the Way.

「如是，族姓子！如來悉知一切眾生他人身根及其異身、諸根所趣、所念不同，識其本末。若不念者，曉知諸根從其比類，知諸人根志操所應、因緣所為。而可化者，方便從誼，坐起經行進退之誼，咸達其根。

「如來悉暢，靡所不通而為宣經，是為如來第五之業。」

> The Thus Come One fully comprehends all things, and there is nothing beyond his understanding. Teaching the scriptures in this way is the fifth of the Thus Come One's deeds.

佛於是頌曰：

「知根廣無極， 了眾生志性。其根為何類？ 最勝悉知行。下劣、中、上妙， 諸根佛所知，無等倫如是， 從所應解意。其際欲惡塵， 其根若薄尠，若復性卒暴， 假使懷麁獷。勝知之何因？ 曉了其本末，其不善無別， 所依當解脫。從眼、意、男、女， 亦復曉眼根、苦樂及歡悅， 何從致憂惱？所因觀義道， 精進意慧定，及知他餘事， 意勇復如是。眼因緣耳處， 成致鼻、耳、舌，因身至因緣， 得興立眼耳。施根志戒禁， 為說布施事；戒根學布施， 為說戒法誼；忍根現精進， 為演忍辱事；精進現忍辱， 為宣精進事；從智根致禪， 為人說智慧；從精進致忍， 為人說勤力；從禪根致慧， 為人說禪思；從慧根致禪， 為人說聖智。其聲聞乘根， 而至於緣覺，最勝演聲聞， 為捨緣覺義；若志緣覺行， 學習聲聞行，佛便捨聲聞， 為講緣覺事。其根在尊業， 斯人學下劣，佛說度無極， 分別捨緣覺。見處處有行， 勝觀為分別，降以純熟根， 十力為解說。眾人以何緣， 諸根所應行？知其志性趣， 報應之所為。從其盡諸根， 如坐成實本，自以智慧明， 是世尊分別。」