---
title: "方廣大莊嚴經 · 22 成正覺品"
description: "方廣大莊嚴經又稱大莊嚴經，由唐代譯經師地婆訶羅於公元七世紀譯出，屬大乘佛教重要經典。本經以偈頌和長行形式，詳細記載釋迦牟尼佛從兜率天降生、出家、成道至初轉法輪的完整歷程，突出菩薩行的悲智莊嚴。作為佛傳文學的代表作，它融合本生故事與般若思想，展現大乘修行者圓滿自利利他的境界。該經是研究佛陀生平及大乘佛教教義發展的重要文獻，在漢傳佛教中具有崇高地位。"
url: "https://rushiwowen.co/en/r/cmcwuegdz035fle04nx27u10i"
---

### 成正覺品第二十二

佛告諸比丘：「爾時菩薩降伏魔怨，滅其毒刺建立法幢，初離欲惡有覺有觀，離生喜樂入初禪，內靜一心滅覺觀，定生喜樂入二禪，離喜受聖人說住於捨，有念有想身受樂入第三禪，離憂喜捨苦樂、念清淨入第四禪。

> The Buddha told the monks: "At that time, the Bodhisattva subdued the demons and their hostility, extinguished their poisonous thorns, and established the banner of the Dharma. First, he departed from desire and unwholesome states, with thought and reflection, and entered the first jhāna, born of seclusion, filled with joy and happiness. Then, with inner tranquility and one-pointedness, he let go of thought and reflection, and entered the second jhāna, born of concentration, filled with joy and happiness. Next, he abandoned joy and dwelt in equanimity, as the noble ones describe, mindful and clearly aware, experiencing happiness through the body, and entered the third jhāna. Finally, having let go of pleasure and pain, joy and sorrow, with pure mindfulness, he entered the fourth jhāna."

「爾時菩薩住於正定，其心清白光明無染，離隨煩惱，柔軟調和無有搖動，至初夜分得智得明，攝持一心獲天眼通。菩薩即以天眼觀察一切眾生，死此生彼好色惡色，勝劣貴賤隨業而往，皆悉了知。是諸眾生緣身語意，造諸惡業誹謗聖人，邪見業故身壞命終便生惡趣。菩薩復觀見諸眾生，緣身語意造諸善業，正見業故身壞命終便生天上。於中夜分攝持一心，證得憶念過去宿命智，通觀過去自他所受生事，皆悉了知一生二生，乃至十生百生、千生萬生、億生，百億生千億生，乃至照過無量百千那由他拘胝數生，乃至成劫壞劫、無量無邊成劫壞劫，皆悉憶知。一一住處若名若姓，若色相若飲食若苦樂若受生若死沒，所有色相住處事業，若自若他，皆悉了知。

「菩薩作是念言：『一切眾生住於生老病死險惡趣中不能覺悟，云何令彼了知生老病死苦蘊邊際？』作是思惟：『此老病死從何而有？』即時能知因生故有，以有生故老病死有。如是生者復因何有？即時能知因有故有。『如是有者復因何有？』即時能知因取故有。『如是取者復因何有？』即時能知因愛故有。『如是愛者復因何有？』即時能知因受故有。『如是受者復因何有？』即時能知因觸故有。『如是觸者復因何有？』即時能知因六處有。『如是六處復因何有？』即時能知因名色有。『如是名色復因何有？』即時能知因識故有。『如是識者復因何有？』即時能知因行故有。『如是行者復因何有？』即時能知因無明有。

「爾時菩薩既知無明因行，行因識，識因名色，名色因六處，六處因觸，觸因受，受因愛，愛因取，取因有，有因生，生因老死憂悲苦惱，相因而生。復更思惟：『因何無故老死無？因何滅故老死滅？』即時能知，無明滅故即行滅，行滅故即識滅，識滅故即名色滅，名色滅故即六處滅，六處滅故即觸滅，觸滅故即受滅，受滅故即愛滅，愛滅故即取滅，取滅故即有滅，有滅故即生滅，生滅故即老死滅，老死滅故即憂悲苦惱滅。復更思惟：『此是無明，此是無明因，此是無明滅，此是滅無明道，更無有餘；此是行，此是行因，此是行滅，此是滅行道；此是識，此是識因，此是識滅，此是滅識道；此是名色，此是名色因，此是名色滅，此是滅名色道；此是六處，此是六處因，此是六處滅，此是滅六處道；此是觸，此是觸因，此是觸滅，此是滅觸道；此是受，此是受因，此是受滅，此是滅受道；此是愛，此是愛因，此是愛滅，此是滅愛道；此是取，此是取因，此是取滅，此是滅取道；此是有，此是有因，此是有滅，此是滅有道；此是生，此是生因，此是生滅，此是滅生道；此是老死，此是老死因，此是老死滅，此是滅老死之道，此是憂悲苦惱。如是大苦蘊生乃至滅，如是應知。此是苦，此是集，此是苦集滅，此是滅苦集道，應如是知。』」

> At that time, the Bodhisattva realized that ignorance gives rise to volitional formations, volitional formations give rise to consciousness, consciousness gives rise to name-and-form, name-and-form gives rise to the six sense bases, the six sense bases give rise to contact, contact gives rise to feeling, feeling gives rise to craving, craving gives rise to clinging, clinging gives rise to becoming, becoming gives rise to birth, and birth gives rise to old age, death, sorrow, lamentation, pain, grief, and despair—all arising dependent on one another. He then reflected further: "Because what is absent is old age and death absent? Because what ceases is old age and death ceased?" In that moment, he came to know: with the cessation of ignorance, volitional formations cease; with the cessation of volitional formations, consciousness ceases; with the cessation of consciousness, name-and-form ceases; with the cessation of name-and-form, the six sense bases cease; with the cessation of the six sense bases, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, clinging ceases; with the cessation of clinging, becoming ceases; with the cessation of becoming, birth ceases; with the cessation of birth, old age, death, sorrow, lamentation, pain, grief, and despair cease. He reflected still further: "This is ignorance; this is the cause of ignorance; this is the cessation of ignorance; this is the path leading to the cessation of ignorance—there is nothing more. This is volitional formations; this is the cause of volitional formations; this is their cessation; this is the path leading to their cessation. This is consciousness; this is the cause of consciousness; this is its cessation; this is the path leading to its cessation. This is name-and-form; this is the cause of name-and-form; this is its cessation; this is the path leading to its cessation. This is the six sense bases; this is the cause of the six sense bases; this is their cessation; this is the path leading to their cessation. This is contact; this is the cause of contact; this is its cessation; this is the path leading to its cessation. This is feeling; this is the cause of feeling; this is its cessation; this is the path leading to its cessation. This is craving; this is the cause of craving; this is its cessation; this is the path leading to its cessation. This is clinging; this is the cause of clinging; this is its cessation; this is the path leading to its cessation. This is becoming; this is the cause of becoming; this is its cessation; this is the path leading to its cessation. This is birth; this is the cause of birth; this is its cessation; this is the path leading to its cessation. This is old age and death; this is the cause of old age and death; this is their cessation; this is the path leading to their cessation. This is sorrow, lamentation, pain, grief, and despair. Thus this great mass of suffering arises and ceases—this is how it should be understood. This is suffering; this is its origin; this is the cessation of suffering; this is the path leading to the cessation of suffering—this is how it should be understood."

佛告諸比丘：「菩薩於後夜分明星出時，佛、世尊、調御丈夫聖智，所應知，所應得，所應悟，所應見，所應證，彼一切一念相應慧證阿耨多羅三藐三菩提，成等正覺，具足三明。諸比丘！是時諸天眾中無量天子作如是言：『我等應散香花供養如來。』復有天子，曾見先佛成正覺時，即作是言：『汝等未可散花，如來當現瑞相，往昔諸佛成正覺時皆現瑞相。』諸比丘！如來知彼天子思見瑞相，上昇虛空高七多羅樹，如佛所證以偈頌曰：

「『煩惱悉已斷， 諸漏皆空竭，更不復受生， 是名盡苦際。』

「爾時彼諸天子心生歡喜，以微妙天花遍散佛上，當於是時香花彌布積至于膝。如來遠離無明黑暗及愛見網，竭煩惱河、拔除毒刺、解諸纏縛、摧壞魔幢建立勝幡，能善安處諸眾生界記莂眾生，觀察根性知其病本，施甘露藥為大醫王，令諸眾生皆得度脫，安置涅槃寂靜之樂，住如來藏結解脫繒入智慧城，同諸如來清淨法界。」

佛告諸比丘：「一切如來見我成道皆悉讚言：『善哉，善哉！』咸以寶蓋而覆於我。其諸寶蓋合成一蓋，遍覆十方三千大千世界，於寶蓋中出妙光明，其光明網遍照無量無邊世界。彼世界中，諸菩薩眾讚佛功德而說偈言：

「『如彼波頭摩， 從地而踊出，開敷甚清淨， 不為淤泥染。起大慈悲心， 如雲遍充滿，當雨大法雨， 潤洽於眾生。能令諸善牙， 一切皆增長，堪受教法者， 成就解脫果。』

「爾時諸天，以偈頌曰：

「『人中師子降眾魔， 諸定現前證甘露，獲得三明及十力， 威神震動遍十方。』在昔諸來菩薩眾， 為愛法故供養佛，即從坐起禮佛足， 讚歎如來作是言：『世尊得無疲勞耶， 我等親見摧魔眾，善哉丈夫三界尊， 當雨無邊大法雨。』十方諸佛皆施蓋， 復出迦陵微妙音：『如我所得淨菩提， 仁者所證亦如是。』」

佛告諸比丘：「欲界諸天女等，見於如來坐菩提座，獲一切智大願滿足，降伏魔怨建立勝幢，為大醫王善療眾病。如師子王無諸怖畏，清淨離垢得一切智，具足三明超越四流，持一法蓋覆護三界稱婆羅門，遠離諸垢稱為比丘，除無明藏稱為沙門，離諸不善稱知足者，斷煩惱故稱勇猛者，能壞魔幢稱大力者，猶如寶洲，一切法寶充滿其中。時諸天女即說偈言：

「『於此菩提樹王下， 降伏一切大魔軍，安住不動如須彌， 身心堅固無驚畏。尊於多劫修布施， 故得一切皆圓滿，尊於多劫修戒行， 暎蔽釋梵諸天眾，尊於多劫行忍辱， 故得身相真金色，尊於多劫勤精進， 故能降伏諸魔怨，尊於多劫修禪定， 故獲如斯勝供養，尊於歷劫習多聞， 速證無上大菩提，尊能降伏於蘊魔， 死魔煩惱及天魔，一切諸魔皆斷滅， 是故今者無憂惱。天中之天為最尊， 三界人天所供養，由是有種福田者， 所得之福無失壞。眉間毫相極光明， 普照十方諸國土，掩蔽世間諸日月， 一切眾生蒙饒益。如來身色甚端嚴， 相好顏容極清淨，堪為三界應供者， 普利一切諸群生。目淨遍觀於十方， 普見眾生身業事，耳淨遍聞於一切， 天人言音佛法聲。廣長舌相演妙音， 求解脫者聞甘露，魔軍興害不驚懼， 天人供養無喜慍。摧壞魔怨不加力， 但以慈心降伏之，無染無著無諸過， 身心安隱不傾動。今有無上天人師， 一切眾生蒙善利，逮聞正法當信受， 願速如尊成正覺。』」

佛告諸比丘：「如來於菩提樹下，初成正覺現佛神通，遊戲自在不可勝載，若欲說者窮劫不盡。」

爾時世尊，略說偈言：

「普變一切地， 平正猶如掌，涌出妙蓮花， 一一皆千葉。無量諸天眾， 各雨眾妙花，復於世尊前， 合掌而瞻仰。世尊初成佛， 作種種神通，須彌諸山王， 草木叢林等，一切皆稽首， 頂禮菩提座，此是佛世尊， 現神通遊戲。身放百千種， 光明照十方，逮三惡眾生， 息苦獲安樂。是時八難處， 無有一眾生，懷貪瞋癡等， 一切諸煩惱。此是師子王， 大神通遊戲。日月摩尼火， 電等諸光明，由佛放光明， 蔽之皆不現。諸天人世間， 無能見佛頂。坐於師子座， 作遊戲神通，佛以指按地， 即時六種動。降伏魔軍眾， 如制兜羅綿，魔王懷憂惱， 以杖而畵地。此是佛世尊， 遊戲大神通。」

## 方廣大莊嚴經卷第九