遠行地第七
Chapter 7: The Far-Reaching Ground
爾時諸天眾， 在於虛空中，
雨香花、珍寶， 如雲散佛上。
踊躍發妙音， 咸讚言：「善哉，
善哉！金剛藏！ 善知第一義。
無量功德聚， 人中之蓮花，
說此上妙行， 利益諸世間。」
他化自在王， 雨光明華香，
雰雰而供養， 除憂煩惱者。
諸天及天王， 發妙音聲言：
「若聞此地義， 則為得大利。」
時作百千種， 上妙諸伎樂，
諸天女善歌， 承佛神力故：
「佛是最寂滅， 能令惡為善，
一切諸世間， 皆所共恭敬。
雖出過世間， 而示世間法；
知身同實相， 而示種種身；
雖以諸言音， 演說寂滅法，
而知於語言， 無有音聲相。
能過百千土， 上妙供諸佛，
知身佛國土， 捨相智自在。
雖教化眾生， 而無彼我想，
廣集大功德， 不於中起著。
以見取相故， 三毒火然世；
不取一切相， 慈悲起精進。」
諸天及天女， 歡喜設供養，
如是讚歎已， 默然而觀佛。
爾時解脫月， 請金剛藏言：
「大眾皆清淨， 願說七地相。」
At that time, the heavenly beings, in the midst of empty space, rained down fragrant flowers and precious jewels like clouds scattering over the Buddha. Overjoyed, they produced exquisite melodies and all praised him, saying: "Excellent, excellent, O Vajragarbha! You truly understand the ultimate truth. You are a boundless treasury of merit, a lotus among humankind, speaking this supremely wonderful practice for the benefit of all worlds." Then the Lord of the Paranirmita-vaśavartin Heaven rained down radiant flowers and incense, showering offerings upon the one who dispels sorrow and affliction. The gods and their kings voiced harmonious sounds, saying: "If one hears the meaning of this ground, one gains great benefit." At that moment, they created hundreds and thousands of supreme and exquisite musical performances, and the heavenly maidens sang beautifully, empowered by the Buddha's spiritual force: "The Buddha is the utterly tranquil one, who can transform evil into good—all the worlds together honor him. Though he surpasses the world, he demonstrates worldly dharmas; though he knows the body to be identical with true reality, he manifests various bodies; though he proclaims the Dharma of cessation through words and sounds, he understands that language itself has no nature of sound. He can transcend hundreds and thousands of realms, offering supreme gifts to all Buddhas, while knowing that the body and Buddha-lands are but constructs—abandoning appearances, his wisdom is utterly free. Though he teaches and transforms sentient beings, he holds no notion of self or others; he broadly accumulates great merit without becoming attached to it. Because beings cling to perceived forms, the fires of the three poisons blaze in the world; but by not grasping any appearances, compassion gives rise to diligence." The gods and goddesses, rejoicing, made their offerings. Having thus praised him, they fell silent and gazed upon the Buddha. Then Liberation Moon requested of Vajragarbha, saying: "This great assembly is perfectly pure—please explain the characteristics of the seventh ground."
金剛藏菩薩言：「諸佛子！菩薩摩訶薩已具足第六地行、若欲入第七菩薩地者，從方便慧起十妙行。何等為十？是菩薩善修空、無相、無願，而以慈悲心處在眾生；隨諸佛平等法，而不捨供養諸佛；常樂思惟空智門，而廣修集福德資糧；遠離三界，而能莊嚴三界；畢竟寂滅諸煩惱焰，而能為眾生起滅貪、恚、癡煩惱焰法；隨順諸法——如幻、如夢、如影、如響、如化、如水中月、鏡中像——不二相，而起分別種種煩惱及不失業果報；知一切佛國土空如虛空、諸國土皆是離相，而起淨佛國土行；知一切佛法身無身，而起色身三十二相、八十種好以自莊嚴；知諸佛音聲不可說相、信解如來音聲本來寂滅相，而隨一切眾生起種種莊嚴音聲；知諸佛於一念頃通達三世事，而知種種相、種種時、種種劫，得阿耨多羅三藐三菩提，隨眾生心信解故，作如是說。諸佛子！是名從慧方便生十妙行。菩薩摩訶薩具足六地行已，修此妙行得入七地。
"Good sons and daughters," said the Bodhisattva Vajragarbha, "after a great bodhisattva has fully realized the sixth stage, they must cultivate ten profound practices born from skillful wisdom in order to enter the seventh stage. What are these ten?
1. They skillfully cultivate emptiness, signlessness, and wishlessness, yet remain among beings with a compassionate heart. 2. They follow the equal Dharma of all Buddhas, yet never abandon offerings to the Buddhas. 3. They constantly delight in contemplating the gate of emptiness wisdom, yet extensively cultivate and accumulate the resources of merit. 4. They transcend the three realms, yet adorn the three realms. 5. They ultimately extinguish all flames of affliction, yet for beings, they set in motion the Dharma that extinguishes the flames of greed, hatred, and delusion. 6. They accord with all phenomena—which are like illusions, dreams, shadows, echoes, mirages, the moon on water, or an image in a mirror—seeing their non-dual nature, yet they distinguish various afflictions and do not negate the retribution of karma. 7. They know all Buddha lands are empty like space and are devoid of marks, yet they undertake the practice of purifying a Buddha land. 8. They know the Dharma body of all Buddhas is without a physical body, yet they manifest a physical body adorned with the thirty-two marks and eighty excellent characteristics. 9. They know that the voices of all Buddhas are ineffable and naturally quiescent, yet they produce various adorned voices according to the needs of all beings. 10. They know that all Buddhas, in a single instant, fully penetrate the events of past, present, and future; yet they understand the various marks, times, and eons, and demonstrate the attainment of Anuttara Samyaksambodhi, speaking accordingly to match the faith and understanding of beings' minds.
Good sons and daughters, these are called the ten profound practices born from wisdom and skillful means. After a great bodhisattva has realized the sixth stage, cultivating these profound practices enables them to enter the seventh stage."
「諸佛子！如是，方便慧現前，故名為入七地。
"Dharmic friends! In this way, when skillful means and wisdom manifest, one is said to have entered the seventh ground.
「是菩薩住七地中，入無量眾生性、入無量諸佛教化眾生法、入無量世間性、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、入無量諸劫算數、入無量諸佛通達三世、入無量眾生信樂差別、入無量諸佛色身別異、入無量諸佛眾生志行根差別、入無量諸佛音聲語言令眾生歡喜、入諸佛無量眾生心心所行差別、入無量諸佛隨智慧行、入示無量聲聞乘信解、入諸佛無量說道因緣令眾生信解、入無量辟支佛智慧習成、入諸佛無量甚深智慧所說、入諸菩薩無量所行道、入諸佛無量所說大乘集成事令眾生得入。
A bodhisattva dwelling in the seventh ground enters into the boundless varieties of sentient beings' natures, enters into the boundless methods by which all Buddhas teach and transform beings, enters into the boundless characteristics of worldly realms, enters into the Buddhas' boundless pure lands, enters into the boundless distinctions among all dharmas, enters into the boundless knowledge of all Buddhas attaining the supreme path, enters into the boundless calculations of eons, enters into the boundless understanding of all Buddhas penetrating the three times, enters into the boundless differences in beings' faith and delight, enters into the boundless distinctions of all Buddhas' physical forms, enters into the boundless differences in beings' intentions, actions, and faculties, enters into the boundless voices and languages of all Buddhas that bring joy to beings, enters into the boundless distinctions in the minds and mental activities of beings known by all Buddhas, enters into all Buddhas' conduct according to wisdom, enters into the boundless faith and understanding of the Śrāvaka vehicle, enters into all Buddhas' boundless exposition of causes and conditions that inspire beings' faith and understanding, enters into the boundless wisdom-cultivation of Pratyekabuddhas, enters into the boundless profound wisdom expressed by all Buddhas, enters into the boundless paths practiced by all bodhisattvas, and enters into the boundless great vehicle teachings of all Buddhas that enable beings to gain entry.
「諸菩薩作是念：『如是諸佛世尊有無量無邊大勢力，不可以若干百千萬億劫算數所知。如是諸佛勢力我皆應集，不以強分別此彼得成，以不分別、不取相故成。』此菩薩如是智慧善思惟，常修習大方便慧，令其安住佛道智中，以不動法故。若欲常起種種度眾生道，無有障礙，來時亦起、去時亦起，坐、臥、住、立皆能起道，度脫眾生離諸陰蓋，住諸威儀常不離如是想念。
The bodhisattvas reflect: "These Buddhas, the World-Honored Ones, possess immeasurable and boundless great power—so vast that it cannot be fathomed even through countless billions of eons of calculation. I should cultivate and gather all such Buddha powers—not through forced grasping or conceptual division, but by letting go of distinctions and attachments to forms. In this way, they are realized."
With this wisdom, the bodhisattva thinks skillfully, constantly nurturing the great skillful means of wisdom, anchoring the mind within the awakened path of Buddhahood through the stability of the unmoving. When they wish to continuously manifest various paths to liberate sentient beings, no obstacles arise—whether coming or going, sitting, lying, standing, or resting—they can always activate this path of liberation, freeing beings from the veils of the five aggregates. In all postures and activities, they remain inseparable from this awareness.
「是菩薩於念念中具足菩薩十波羅蜜及菩薩十地。何以故？是菩薩摩訶薩於念念中以大悲心為首修習一切佛法，皆迴向如來智慧故。十波羅蜜者：以菩薩求佛道所修善根與一切眾生故，是檀波羅蜜；能滅一切煩惱熱，是尸羅波羅蜜；慈悲為首，於一切眾生中無所傷，是羼提波羅蜜；求轉勝善根無厭足，是毘梨耶波羅蜜；修道心不馳散，常向一切智，是禪波羅蜜；忍諸法先來不生門，是般若波羅蜜；能起無量智門，是方便波羅蜜；期轉勝智慧，是願波羅蜜；一切外道諸魔不能沮壞，是力波羅蜜；於一切法相如實成故，是智波羅蜜。如是，念念中具足十波羅蜜。是菩薩具足十波羅蜜時，念念中亦具足四攝法、三十七菩提分法、三解脫門。舉要言之，一切助阿耨多羅三藐三菩提法於念念中皆悉具足。」
In every moment, this Bodhisattva fully embodies the Ten Paramitas and the Ten Stages of a Bodhisattva. Why? Because this great Bodhisattva, in every moment, with great compassion as the foundation, cultivates all Buddhist teachings and directs everything toward the wisdom of the Thus-Come One. The Ten Paramitas are as follows:
- Offering the roots of goodness cultivated in the pursuit of Buddhahood to all sentient beings — this is the Paramita of Giving (Dāna). - Extinguishing the heat of all afflictions — this is the Paramita of Moral Discipline (Śīla). - With compassion as the guide, refraining from harming any sentient being — this is the Paramita of Patience (Kṣānti). - Seeking ever-greater roots of goodness without satiety — this is the Paramita of Diligence (Vīrya). - Keeping the mind of practice unwavering, always oriented toward all-knowing wisdom — this is the Paramita of Meditation (Dhyāna). - Recognizing that dharmas have never arisen from the very beginning — this is the Paramita of Wisdom (Prajñā). - Awakening countless gateways of wisdom — this is the Paramita of Skillful Means (Upāya). - Aspiring toward ever-advancing wisdom — this is the Paramita of Vows (Praṇidhāna). - Being unshakable by any external paths or demonic forces — this is the Paramita of Power (Bala). - Truly realizing the nature of all dharmas as it is — this is the Paramita of Knowledge (Jñāna).
Thus, in every moment, the Bodhisattva fully embodies the Ten Paramitas. When the Bodhisattva is complete in the Ten Paramitas, that very moment also includes the Four Means of Integration, the Thirty-Seven Aids to Enlightenment, and the Three Gates of Liberation. In short, all practices that support Supreme Perfect Enlightenment are fully present in every single moment.
爾時，解脫月菩薩問金剛藏菩薩言：「佛子！菩薩摩訶薩但於七地中具足助菩提法？一切諸地中亦具足？」
Then the Bodhisattva Liberation Moon asked the Bodhisattva Vajra Treasury, "Son of the Buddha! Does the great Bodhisattva fully perfect the aids to Enlightenment only in the seventh ground, or are they perfected in all the grounds as well?"
金剛藏菩薩言：「佛子！菩薩摩訶薩於十地中悉具足助菩提法，但第七地勝故得名。何以故？諸菩薩摩訶薩於七地中功行具足，入智慧神通道故。
Vajra Treasury Bodhisattva said: "O Children of the Buddha! Great bodhisattvas in the ten grounds are all fully endowed with the aids to enlightenment, but it is because the seventh ground is superior that it bears this name. Why? Because great bodhisattvas on the seventh ground perfect their practice and enter the path of wisdom and spiritual powers."
「佛子！菩薩於初地中發願，緣一切佛法故，具足助菩提法；第二地中，除心惡垢故，具足助菩提法；第三地中，願轉增長得法明故，具足助菩提法；第四地中，得入道故，具足助菩提法；第五地中，隨順行世間法故，具足助菩提法；第六地中，入甚深法門故，具足助菩提法；此第七地中，起一切佛法故，具足助菩提法。何以故？諸佛子！菩薩摩訶薩於此地中得諸智慧所得道，以是力故，第八地自然得成。
Children of the Buddha! In the first stage, the bodhisattva makes vows, and because they connect with all aspects of the Dharma, they fully develop the aids to Enlightenment. In the second stage, because they purify the mind of its defilements, they fully develop the aids to Enlightenment. In the third stage, because their vows grow and they gain clarity of the Dharma, they fully develop the aids to Enlightenment. In the fourth stage, because they enter the Path to Cessation, they fully develop the aids to Enlightenment. In the fifth stage, because they skillfully engage with worldly life, they fully develop the aids to Enlightenment. In the sixth stage, because they enter the profound gate of the Dharma, they fully develop the aids to Enlightenment. In this seventh stage, because they give rise to all aspects of the Buddha’s Dharma, they fully develop the aids to Enlightenment. Why is this? Children of the Buddha! In this stage, great bodhisattvas attain the wisdom that comes from the Path, and through this power, the eighth stage is naturally achieved.
「佛子！譬如二三千大千世界，一定清淨、一定垢穢，是二中間難可得過；但以大精進力、大神通力、大願力故，乃能過。諸佛子！諸菩薩如是行於雜道，難可得過；但以大願力、大智慧力、大方便力故，乃可得過。」
"Children of the Buddha! Imagine two or three thousand great thousand worlds—one perfectly pure, the other utterly defiled. Between these two, passage is extremely difficult. Yet with great diligence, great supernatural power, and great vows, one can cross over. Likewise, noble children, Bodhisattvas walking the mixed path find it hard to cross, but with the power of great vows, great wisdom, and great skillful means, they can indeed cross over."
解脫月菩薩言：「第七菩薩地為是淨行？為是垢行？」
Liberation Moon Bodhisattva asked, "Is the seventh Bodhisattva ground a path of pure practice or one of defilement?"
金剛藏菩薩言：「從初歡喜地來，菩薩所行皆離煩惱罪業。何以故？迴向阿耨多羅三藐三菩提故，隨地所行清淨，不名為過。佛子！譬如轉輪聖王乘大寶象遊四天下，知有貧窮苦惱者，而過不在王，然王未免人身；若捨王身生於梵世、住梵天宮、遊行千世界示梵王威力，爾時乃離人身。諸佛子！菩薩亦如是，從初地來，在諸波羅蜜乘，知一切眾生心所行事及煩惱垢，而不為煩惱垢之所污，以乘善道故而不名為過；若菩薩捨一切所修功行道，從七地入八地，爾時名為乘菩薩清淨乘，悉知一切世間諸煩惱垢而不為諸煩惱所污，亦名為過。
「諸佛子！菩薩住是七地，多過貪欲等諸煩惱眾。在此七地，不名有煩惱者、不名無煩惱者。何以故？一切煩惱不發起故，不名有煩惱者；貪求如來智慧、未滿願故，不名無煩惱者。
「菩薩住是七地，成就深淨身業、深淨口業、深淨意業。是菩薩，所有不善業道，諸佛所呵，隨煩惱垢者，如是諸業悉已得過；所有善業道，諸佛所讚，是則常行。又，世間經書、伎藝，如五地中說，自然而得，於三千大千世界中最為希有、得為大師，唯除如來、入八地菩薩，無有眾生深心妙行能與等者。是菩薩所有禪定、神通、解脫三昧雖未得果報，所生而隨意自在。
「菩薩住是遠行地，於念念中具足修集方便慧力及一切助菩提法轉勝具足。住是遠行地中，能入善擇菩薩三昧、善思義三昧、益意三昧、分別義藏三昧、如實擇法三昧、堅根安住三昧、知神通門三昧、法性三昧、如來利三昧、種種義藏三昧、不向生死涅槃三昧。如是具足百萬菩薩三昧，能淨治此地。是菩薩得是三昧，智慧方便、善清淨故、深得大悲力故，名為過聲聞辟支佛地趣佛智地。是菩薩住是地，無量身業無相行、無量口業無相行、無量意業無相行，是菩薩清淨行故，顯照無生法忍。」
解脫月菩薩言：「佛子！若菩薩住初地，有無量身業、無量口業、無量意業，已能過一切聲聞辟支佛地？」
金剛藏菩薩言：「緣大法故，能過，非是實行力；此第七地，自實行力故，一切聲聞、辟支佛所不能壞。佛子！譬如生在王家，即勝一切群臣百官。何以故？豪尊力故。身既長大、智慧成立，真實得勝。諸佛子！菩薩摩訶薩初發心時已勝一切聲聞、辟支佛，以發大願、深心清淨故；今住此地自以智力故勝。諸佛子！菩薩住在七地，得甚深遠離無行身、口、意業，轉求勝法而不捨離。以是轉勝心故，雖行實際而不證實際。」
解脫月言：「佛子！菩薩摩訶薩從何地來能入寂滅？」
金剛藏言：「菩薩摩訶薩從第六地來能入寂滅。今住此地，於念念中能入寂滅而不證寂滅，是名菩薩成就不可思議身口意業行實際而不證實際。佛子！譬如有人乘船入於大海，善為行法、善知水相，不為水患所害。如是，菩薩摩訶薩住此七地，乘諸波羅蜜船，能行實際而不證實際。
「菩薩如是以大願力故、得智慧力故、從禪定智慧生大方便力故，雖深愛涅槃而現身生死、雖眷屬圍繞而心常遠離、以願力受生三界而不為世法所污。心常善寂，以方便力故而還熾然，雖然不燒。隨行佛智轉聲聞、辟支佛地，得至諸佛法藏而現於魔界；雖過四魔道而現行魔行；雖現諸外道行而深心不捨佛法；雖現身一切世間而心常在出世間法；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、愛法。
「菩薩成就如是智慧住是遠行地中，值百千億萬那由他諸佛，供養、恭敬、尊重、讚歎，衣服、飲食、臥具、醫藥供養諸佛已，護持諸佛法，諸聲聞、辟支佛智慧問難所不能壞。是菩薩憐愍眾生故，法忍轉得清淨；是菩薩無量百千萬億那由他劫善根轉勝清淨。
「佛子！譬如成鍊真金，以諸好寶莊飾間錯，轉勝明好，餘寶不及。諸佛子！菩薩亦如是。住菩薩遠行地中，諸善根從方便智慧生，轉勝明淨，無能壞者。佛子！譬如日光，一切星宿、月光所不能及，閻浮提內所有泥水悉能乾竭。菩薩亦如是，住遠行地善根轉勝，一切聲聞、辟支佛所不能及，又能乾竭眾生煩惱污泥。諸佛子！是名菩薩摩訶薩第七遠行地。
「菩薩摩訶薩住是地中，多作他化自在天王，諸根猛利，能發眾生悟道善緣。所作善業，若布施、若愛語、若利益、若同事，皆不離念佛、不離念法、不離念諸菩薩摩訶薩伴，乃至不離念具足一切種智。常生是心：『我何時當於一切眾生中為首、為尊，乃至於一切眾生為依止者？』是菩薩若欲如是勤行精進，於須臾間得百千億那由他三昧，乃至能示現百千億那由他菩薩眷屬——菩薩若以願力，自在示現過於此數，百千萬億那由他劫不可計知。」
爾時，金剛藏菩薩欲重明此義而說偈言：
「深智慧定心， 具行六地已，
一時生方便， 智慧入七地。
行空無相願， 而修慈悲心；
順佛平等法， 而供養諸佛；
雖以智觀空， 而修福無厭；
然後能得入， 第七遠行地。
雖能嚴三界， 而心樂遠離；
雖心常寂滅， 而滅煩惱者；
行空不二法， 如幻如夢等，
而行慈悲心， 得入第七地。
雖觀一切土， 空若如虛空，
而能善莊嚴， 清淨諸佛土；
雖知諸佛身， 同法相無相，
而種三十二、 八十諸相好；
雖知於諸佛， 不可言說相，
而嚴佛音聲， 令世歡喜故；
雖知於諸佛， 一念中成道，
而示時劫數， 引導諸眾生。
如是知於法， 則得法照明，
菩薩如是者， 即入第七地。
住是地能觀， 無量眾生行；
亦知於諸佛， 勢力亦無量；
世間及劫數， 法性皆無量；
又知諸眾生， 所欲之所樂；
知說三乘法， 皆悉是無量。
『我當應教化， 成就是眾生。』
以如是思惟， 方便慧和合，
於四威儀中， 常行如是道。
於一一念中， 能具助菩提，
所謂是十種， 波羅蜜等法：
如是諸菩薩， 所修之福德，
皆與諸眾生， 名檀波羅蜜；
滅除心惡垢， 名尸波羅蜜；
不為六塵傷， 羼提波羅蜜；
能起轉勝法， 精進波羅蜜；
於是道不動， 名禪波羅蜜；
無生忍是名， 般若波羅蜜；
迴向佛道名， 方便波羅蜜；
求於轉勝法， 名願波羅蜜；
無有能壞者， 名力波羅蜜；
能解如實說， 名智波羅蜜。
是助菩提法， 念念皆能攝，
發於廣大願， 緣於大事故。
初地中功德， 名之為具足；
第二地名為， 除諸心惡垢；
第三願增明； 第四地住道；
第五隨世行； 第六入深法，
得無生相分， 漸漸而增長；
第七集一切， 具菩提分法，
能起諸功德， 及以一切願。
如是諸功德， 令後八地中，
一切諸所行， 自然得清淨。
遠行地難過， 大智力所能，
如二國中間， 難可得過度。
在於七地中， 不污如聖王；
住於此道中， 不名一切過。
若到於第八， 菩薩智慧地，
爾時過意界， 住於智業中。
如梵王觀世， 不得名為人；
菩薩罪不污， 如蓮花在水。
菩薩住是地， 過種種煩惱，
不名有煩惱、 不名盡煩惱。
入是正道中， 無有諸煩惱；
願求佛道故， 不名盡煩惱。
於諸世間中， 經書、伎藝事、
文頌、呪術等， 自然能了知。
修習諸禪定， 及諸神通等，
無量心利世， 是事皆能起。
爾時此菩薩， 過於二乘行，
安住第七地， 菩薩諸行中。
以初發心時， 大願力故勝；
今於此地中， 智慧力故勝。
猶如國王子， 小時豪性勝；
後以功德成， 於諸人中勝。
住此得深智， 轉發勝精進，
念念入寂滅， 而亦不取證。
猶如人乘船， 入於大海中，
雖行深水難， 不為水所害。
菩薩行轉勝， 方便智慧故，
功德悉備足， 諸世所難知。
供養無量佛， 其心清淨故，
如真金雜寶， 間錯而莊嚴。
得佛智慧光， 乾諸愛水潤，
猶如日光明， 消涸於泥潦。
菩薩住是地， 他化自在王，
諸根悉猛利， 通達諸道果。
若欲勤精進， 見十萬千億，
那由他諸佛， 願力過是數。
七地智慧淨， 一切世二乘，
皆所共難知， 今已略說竟。」