不動地第八
Immovable Stage, the Eighth
他化自在王， 諸天及菩薩，
聞說此上行， 心皆大歡喜。
供養佛、佛子， 雨上妙華香、
瓔珞、眾幡蓋、 末香、諸寶衣、
真妙摩尼珠、 莊嚴身諸物，
如雲空中下， 散佛及大眾。
天女於空中， 作種種伎樂，
供養於如來， 并及諸菩薩。
同以微妙音， 歌頌諸功德：
「一切智慧者， 眾生中最尊。
憐愍世間故， 佛現神通力，
華香珍寶等， 皆出如是音；
所有毛塵沙， 各示那由他，
無量數諸佛， 於中而說法；
於一毛頭中， 見無量佛國，
須彌、鐵圍、海， 世間不迫隘；
於一毛頭中， 具有三惡道，
天、人、阿修羅， 各各受業報；
見諸佛國中， 一切佛妙音，
轉無上法輪， 隨起眾生念；
諸佛世界中， 眾生身種種，
國有眾生身、 眾生身有國。
一切諸天、人， 悉皆離共住，
佛先觀察已， 然後為說法。
微塵中國土， 眾生心想細，
以國土麁故， 眾生心想麁。
佛現如是等， 種種神通力，
若為眾生說， 是事不可盡。」
如是以妙音， 稱歎於世尊，
心皆大歡喜， 默然而觀佛。
解脫月菩薩， 請金剛藏言：
「佛子今可說， 入於八地相。」
The Lord of the Heaven of Others' Transformations, Along with the gods and the bodhisattvas, Hearing of this supreme practice, All rejoiced greatly in their hearts. They made offerings to the Buddha and the Buddha's children, Showering down exquisite flowers and incense, Jeweled necklaces, many banners and canopies, Powdered incense, and various precious garments, Genuine and wondrous mani pearls, And all things that adorn the body. Like clouds descending from the sky, They scattered them upon the Buddha and the great assembly. Celestial maidens in the air Performed all kinds of music and song, Making offerings to the Tathagata And to all the bodhisattvas. Together, with subtle and wonderful voices, They sang praises of all the virtues: "O All-Wise One, Most honored among all beings, Out of compassion for the world, The Buddha manifests his spiritual power. Flowers, incense, and precious jewels All give forth such sounds as these. In every speck of dust, every mote, every grain of sand, Each reveals countless, innumerable Buddhas Preaching the Dharma within. In a single hair's tip, One sees boundless Buddha-lands. Mount Sumeru, the Iron Ring Mountains, the seas— The worlds are not cramped or confined. In a single hair's tip, The three evil realms are fully present. Gods, humans, and asuras Each receive their karmic retribution. In all the Buddha-lands, one sees The wondrous voices of every Buddha, Turning the unsurpassed wheel of Dharma, In accordance with the thoughts of beings. In the worlds of the Buddhas, The bodies of beings are of many kinds. The land contains the bodies of beings, And the bodies of beings contain the land. All gods and humans Are entirely free from dwelling together. The Buddha first observes thoroughly, And only then preaches the Dharma for them. In lands as fine as motes of dust, The thoughts of beings are subtle. Because the lands are coarse, The thoughts of beings are coarse. The Buddha manifests such Varieties of spiritual power. If one were to explain these things for beings, They could never be exhausted." With such wonderful voices, They praised the World-Honored One. Their hearts were filled with great joy, And they silently gazed upon the Buddha. Then the bodhisattva Liberation Moon Addressed Vajragarbha, saying: "O Son of the Buddha, you may now speak Of the characteristics of entering the eighth stage."
金剛藏菩薩言：「佛子！諸菩薩摩訶薩已習七地微妙行、慧方便道、淨善集助道法，大願力故，心住不滅。諸佛神力所護，善根得力，常念隨順如來力、無畏、不共法，樂心、深心，善淨成就福德智力。大慈悲心故，不捨一切眾生，修行無量智道，能入諸法。本來無生、無滅，無相、不出，不失、不去，不還、無所有性；初中後平等，不異如來無分別智。一切心意識、憶想分別無所貪著，入一切法如虛空性，是名菩薩得無生法忍入第八地，即時得是第八不動地，名為深行菩薩。難可得知、無能分別，離一切相、離一切想、一切貪著，無量無邊不可思議，一切聲聞、辟支佛所不能壞，深大遠離而現在前。
The Bodhisattva Vajragarbha said, "O Son of the Buddha! The great bodhisattvas, having cultivated the subtle practices of the seventh stage, the path of wisdom and skillful means, and purified and gathered the supporting factors of the path, abide with unwavering minds through the power of their great vows. Protected by the spiritual power of all buddhas, their roots of goodness gain strength. They constantly recollect and accord with the buddhas’ powers, fearlessnesses, and unique qualities. With joyful and profound minds, they perfectly accomplish the power of merit and wisdom. Out of great compassion, they do not abandon any being, practicing the path of immeasurable wisdom and entering into all phenomena. They realize that all phenomena are originally unborn, unceasing, without characteristics, not arising, not disappearing, not going, not coming, and without inherent nature. From beginning to middle to end, they are equal, no different from the buddhas’ non-discriminating wisdom. With no attachment to any mental consciousness, recollections, thoughts, or discriminations, they enter into the nature of all phenomena as being like empty space. This is called the bodhisattva attaining the patient acceptance of the non-arising of phenomena and entering the eighth stage. At that very moment, they attain this eighth immovable stage, and are called bodhisattvas of profound practice. They are difficult to know, impossible to distinguish, free from all characteristics, free from all thoughts, free from all attachments, immeasurable, boundless, inconceivable, indestructible by any śrāvaka or pratyekabuddha, and the profound and vast state of detachment manifests before them."
「諸佛子！譬如比丘得於神通，心得自在，次第乃入滅盡定，一切動心、憶想分別、心所行事皆悉盡滅。菩薩亦如是，住是遠行地，即時一切怱務都滅，得無身、口、意務，住大遠離。
O disciples of the Buddha! Consider a monk who has attained spiritual powers and whose mind is truly free. Step by step, he enters the state of cessation, where all stirring thoughts, memories, imaginings, discriminations, and mental activities completely cease. In the same way, when a bodhisattva abides in this Distant Stage, all mundane affairs immediately vanish. He attains freedom from bodily, verbal, and mental tasks, and dwells in great detachment.
「諸佛子！如人夢中欲渡深水，是人爾時發大精進、施大方便，欲渡此水；未渡之間，廓然便覺所渡方便乃怱遽事，即皆放捨。諸佛子！菩薩摩訶薩亦如是，從初已來發大精進、廣修行道至不動地，一切遽事皆悉放捨，不行二心，諸所憶想不復現前。
O children of the Buddha! It is like a person who, in a dream, desires to cross a deep river. At that moment, that person exerts great diligence and applies great skillful means to cross this water. Yet, before crossing, they suddenly awaken and realize that all the means they employed were but hasty, dreamlike affairs—and immediately they let them all go. O children of the Buddha! In the same way, the great bodhisattva, from the very beginning, has exerted great diligence and broadly cultivated the path. Upon reaching the Immovable Ground, all hasty affairs are entirely relinquished; dualistic mind no longer operates, and all recollections and imaginings no longer arise.
「譬如生梵世者，欲界煩惱不現在前。如是，諸佛子！菩薩住是不動地，一切心意識不現在前，乃至佛心、菩提心、涅槃心尚不現前，何況當生世間心？
「諸佛子！是菩薩摩訶薩隨順是地，以本願力故。
「又，諸佛為現其身，住在諸地法流水中，如來智慧為作因緣。諸佛皆作是言：『善哉善哉！善男子！汝得是第一忍，順一切諸佛法。善男子！我有佛十力、四無所畏、十八不共法，汝今未得。當為得是諸功德故，加勤精進，亦莫捨此忍門。善男子！汝雖得此第一甚深寂滅解脫，凡夫眾生不善、非寂滅、常發種種煩惱、為種種覺觀所害，汝當愍此眾生。又，善男子！汝應念本所願，欲大利益眾生、欲得不可思議智慧門。又，善男子！一切法性、一切法相，若有佛、若無佛，常住不異。諸如來不以得此法故，說名為佛，聲聞、辟支佛亦能得此寂滅無分別法。善男子！汝觀我等無量清淨身相、無量智慧、無量清淨國土，起無量智慧、無量方便、無量圓光、無量淨音，汝今應起如是等事。又，善男子！汝今適得此一法明，所謂一切法寂滅無有分別無生法明。我等所得，無量無邊，若干億劫算數所不能知。汝為得此故，應起此法。善男子！汝觀十方無量國土、無量眾生、無量諸法差別，汝應如實通達是事、隨順如是智。』
Moreover, the Buddhas appear in person, dwelling within the flowing waters of the teachings that correspond to one’s stage of practice. The wisdom of the Tathāgatas serves as the supporting condition. Every Buddha speaks these words: “Excellent! Excellent, good man! You have attained the foremost patience, which aligns with all the Buddha’s teachings. Good man, I possess the ten powers, the four kinds of fearlessness, and the eighteen unique qualities of a Buddha—which you have not yet attained. Strive diligently to gain these virtues, and do not abandon this gate of patience. Good man, although you have attained this foremost, deeply profound, quiescent liberation, ordinary beings remain unwholesome, unquenched, constantly generating various afflictions, and are harmed by manifold perceptions and discriminations. You should feel compassion for these beings. Moreover, good man, you should recall your original vow, which is to greatly benefit sentient beings and to attain the gate of inconceivable wisdom. Further, good man, the nature of all phenomena and the characteristics of all phenomena—whether a Buddha appears in the world or not—remain constant and unchanging. The Tathāgatas are not called ‘Buddhas’ simply because they realize this principle; śrāvakas and pratyekabuddhas can also attain this quiescent, non-discriminating Dharma. Good man, look at our countless, pure physical forms, our limitless wisdom, our boundless pure buddha-lands—arise the same kinds of immeasurable wisdom, immeasurable skillful means, immeasurable radiant light, and immeasurable pure voice. You should now bring forth these things. Moreover, good man, you have currently attained only this one clear teaching of Dharma: the understanding that all phenomena are quiescent, without discriminations, and unproduced from the very start. What we have attained is immeasurable and boundless—incalculable by number across countless eons. To achieve this, you should generate this teaching. Good man, observe the immeasurable lands, immeasurable beings, and immeasurable distinctions among phenomena throughout the ten directions. You should penetrate all these matters as they truly are, and accord with this kind of wisdom.”
「是菩薩，諸佛與如是等無量無邊起智慧因緣門；以此無量門故，是菩薩能起無量智、差別業，皆悉成就。
「諸佛子！我今為汝說，若諸佛不令此菩薩住如是智慧門者，是菩薩爾時畢竟則取涅槃，捨利益一切眾生；以諸佛與此菩薩如是無量無邊起智慧因緣故，於一念中所生智慧，比從初地已來乃至竟第七地百分不及一，千萬億分、百千萬億那由他、乃至無量無邊阿僧祇分不及一，乃至算數譬喻所不能及。所以者何？先以一身行道修集功德，今此地中得無量身修菩薩道，以無量音聲，以無量智慧、無量生處、無量清淨國土、無量教化眾生，供養給侍無量諸佛故、隨順無量佛法故、無量神通力故、無量大會差別故、無量身口意業集一切菩薩所行道，以不動法故。
「佛子！譬如乘船欲入大海，未得大海，多用功力、或以手力；若至大海，不復用力，但以風力而去。若本功力，於大海中一日之行，於百千歲不能得及。諸佛子！諸菩薩摩訶薩亦如是，多集善根資糧，乘大乘船到菩薩所行大智慧海，於須臾間，不施功力能近一切諸佛智慧，本所施功若一劫、若百千萬劫不能得及。
「諸佛子！菩薩摩訶薩得至第八地，從本方便慧生無功用心，在菩薩道思惟諸佛智慧勢力，所謂：知世界生、世界滅、世界壞、世界成，知以何業因緣滅故世界壞、知以何業因緣集故世界成。
「是菩薩知地性小相、知地性大相、知地性無量相、知地性差別相；知水、火、風性小相、大相、無量相、差別相。
「知微塵細相、知微塵差別相，於一世界中所有微塵差別皆悉能知，此一世界所有地若干微塵皆悉能知；若干水、火、風微塵皆悉能知。
「知若干寶物斤兩微塵、若干眾生身微塵、世界中萬物微塵差別，分別眾生麁身、細身，從若干微塵生地獄身、從若干微塵生畜生身、以若干微塵生餓鬼身、以若干微塵生阿修羅身、以若干微塵生天身、以若干微塵生人身，皆悉了知。
「是菩薩入如是分別微塵智中，知欲界壞、知欲界成，知色界壞、知色界成，知無色界壞、知無色界成；知欲界、色界、無色界成壞。知欲界小相、知欲界大相、知欲界無量相、知欲界差別相；知色界、無色界小相、大相、無量相、差別相。如是知三界，是名菩薩教化眾生助智明分。善知分別眾生身、善觀所應生處，隨眾生生處、隨眾生身而為受身。是菩薩現身遍滿三千大千世界，隨眾生身各各差別，如日於一切水皆現其像，若二三千大千世界、三、四、五、十、二十、三十、四十、五十、百三千大千世界、若千、若萬、若百萬、若千萬、若億、若百千萬億那由他世界，身遍其中；乃至無量無邊不可思議、不可說三千大千世界，身遍滿其中，隨眾生身差別而為受身。
「是菩薩成就如是智慧，於一世界身不動搖，乃至不可說諸佛世界隨眾生身、隨所信樂，於諸佛大會而現身像。若於沙門會中示沙門形色、婆羅門眾中示婆羅門形色、剎利眾中示剎利形色、居士眾中示居士形色、四天王眾中、帝釋眾中、魔眾中、梵天眾中示梵天形色、乃至阿迦膩吒天眾中示阿迦膩吒形色；以聲聞乘度者，示聲聞形色；以辟支佛乘度者，示辟支佛形色；以菩薩乘度者，示菩薩形色；以佛身度者，示佛身形色。
「諸佛子！所有不可說諸佛國中，隨眾生身信樂差別現為受身，而實遠離身相差別，常住諸身平等。
「是菩薩知眾生身、知國土身、知業報身、知聲聞身、知辟支佛身、知菩薩身、知如來身、知智身、知法身、知虛空身。
「菩薩如是知眾生深心所樂，若於眾生身作己身，若於眾生身作國土身、業報身、聲聞身、辟支佛身、菩薩身、如來身、智身、法身、虛空身，若於國土身作己身、業報身乃至虛空身，若於業報身作己身乃至虛空身，若於己身作眾生身、國土身、業報身、聲聞身、辟支佛身、菩薩身、如來身、智身、法身、虛空身。
「是菩薩知眾生集業身、報身、煩惱身、色身、無色身，諸佛國土小相、大相、垢相、淨相、無量相、廣相、倒相、平相、曲相、方相、方差別相，知業報身假名差別、聲聞身假名差別、辟支佛身假名差別、菩薩身假名差別、如來身差別。菩提身、願身、化身、受神力身、相好莊嚴身、勢力身、意生身、福德身、智身、法身善分別，如實說諸身相。知諸法身平等不壞相，知虛空身無量相、周遍相、無形相。
「是菩薩善知起如是諸身，則得命自在、心自在、財物自在、業自在、生自在、願自在、信解自在、如意自在、智自在、法自在。是菩薩得是菩薩十自在，即時為不可思議智者、無量智者、廣智者、不可壞智者。
「菩薩隨如是智慧畢竟常淨，起無罪身業、口業、意業，身業隨智行、口業隨智行、意業隨智行，般若波羅蜜為增上，大悲為首，善修方便、善起諸願、善為諸佛神通所護，常不捨行利益眾生智，悉知無邊世界中差別事。諸佛子！舉要言之，菩薩住無動地，身、口、意業所作皆能集一切佛法。
「是菩薩到此地中，離一切煩惱故，善住淨心力中；心常不離道故，善住深心力中；不捨眾生故，善住大悲力中；救一切世間故，善住大慈力中；不忘所聞法故，善住陀羅尼力中；分別選擇一切佛法故，善住一切樂說力中；行無邊差別世界故，善住神通力中；不捨一切菩薩所行故，善住願力中；修集一切佛法故，安住波羅蜜力中；善起一切種智故，安住如來力中。是菩薩得如是智力，示一切所作無有過咎。
「諸佛子！諸菩薩摩訶薩此地不可壞故，名為不動地；智慧不轉故，名為不轉地；一切世間難測知故，名威德地；無家過故，名王子地；隨意自在故，名菩薩生地；更不作故，名為成地；善擇知故，名為究竟地；善發大願故，名為變化地；不懷諸法故，名為勝處地；善修起先道故，名為無功力地。
「諸佛子！諸菩薩摩訶薩得如是智慧，名為得入佛境界、名為佛功德所照明、名為隨佛威儀行，趣向佛法，常為諸佛神力善護、常為四天王、釋提桓因、梵天王等所奉迎、常為密迹金剛神之所侍衛。善能生諸深禪定，常能作無量諸身差別，於諸身中皆有勢力，得大果報、神通力，於無邊三昧中得自在，能受無量記，隨眾生成就處示成阿耨多羅三藐三菩提。
「是菩薩入如是大智慧，善通達諸法，常放大慧光明，度無障礙法性道，善知世間法道差別，能示一切諸功德，隨意自在，善解先際、後際。能入迴轉魔道智中、入如來所行境界中，能於無邊世界行菩薩道，以不轉相故。是故，此地名為不動。
「諸佛子！諸菩薩摩訶薩在不動地，善生禪定力故，常不離見無邊諸佛，而不捨麁供養供給諸佛。是菩薩於一一劫、一切世界中，見數百千萬億那由他無量無邊阿僧祇佛，供養、恭敬、尊重、讚歎，具一切供養事而用供養，親近諸佛，從諸佛受世間別異等諸法明。是人轉深入如來法藏，問世間性差別事中無能盡者，乃至百千萬億劫說不可盡。又，諸善根轉勝明淨。
「譬如成鍊真金，巧匠雜寶作瓔珞已，繫四天下主頸，閻浮提人無能奪者。諸佛子！菩薩摩訶薩亦如是，住是無動地，諸善根轉勝明淨，一切聲聞、辟支佛、乃至七地菩薩所不能壞。菩薩住是地，以善分別智門故，智慧光明滅眾生惱熱。
「譬如，佛子！若千世界主大梵天王，能於一時流布慈心滿千世界，亦能放光遍照其中。諸佛子！菩薩摩訶薩亦如是，住無動地中，能放身光照十萬三千大千世界微塵數等世界眾生，次能滅諸惱熱令得清涼。
「諸佛子！是名略說菩薩摩訶薩不動地，若廣說者，無量劫數所不能盡。
「菩薩住是地中，多作大梵天王主千世界，諸根猛利。與諸眾生、聲聞、辟支佛、菩薩波羅蜜道因緣，無有窮盡；說世間性差別中，無能壞者。所作善業，若布施、若愛語、若利益、若同事，皆不離念佛、念法、念諸菩薩伴，乃至不離念一切種智。常生是心：『我當何時於眾生中為首、為尊，乃至於一切眾生為依止者？』是菩薩若欲勤行精進，於須臾間得百萬三千大千世界微塵數諸三昧，乃至能示百萬三千大千世界微塵數菩薩眷屬——若以願力，神通自在能過是數，若干百千萬億劫不可稱計。」
爾時，金剛藏菩薩欲重明此義而說偈言：
「菩薩住七地， 慧方便已得，
善集助道法， 大願之所繫，
諸佛神力護， 善根悉成就，
求於勝智故， 能入第八地。
善集於福德， 而有深慈悲，
離諸有量心， 心同如虛空。
如所說法中， 心得決定力，
如是得寂滅， 微妙無生忍。
諸法從本來， 無生亦無滅，
無相亦無出， 不失亦不行；
諸法初中後， 與如無分別，
無有心意行， 同若如虛空。
成就如是忍， 無有諸戲論，
得是不動地， 甚深寂滅行。
一切諸世間， 不能得測量；
一切諸心相， 皆悉已壞盡。
菩薩住是地， 心識無分別，
如入滅盡定， 無念想分別。
猶如人夢中， 遽欲行渡水，
覺則心廓然， 自知無所作。
得是深忍已， 一切想念滅，
亦如諸梵王， 無欲界煩惱。
先以願力護， 諸佛今勸言：
『如是第一忍， 是諸佛職位。
我等深智力、 無畏、不共法，
汝既無有此， 當加勤精進。
汝今雖得滅， 一切煩惱火，
當觀諸世間， 煩惱常熾然。
當念本所願， 欲利諸眾生，
悉遍知諸法， 廣度於一切。
諸法實性相， 常住無變異，
二乘亦得此， 不以得名佛；
但以得無礙， 甚深微妙智，
通達三世故， 乃得名為佛。
是諸無等等， 天人所恭敬，
開是眾智門， 令入諸佛法。
成就無邊底， 無量妙智慧，
先所行諸法， 不及今一念。』
如是諸菩薩， 得妙智慧地，
能在一念中， 身遍於十方。
入是智慧門， 行道疾無礙，
如行於大海， 風力令去疾。
離諸功用心， 但在於智業，
觀十方世界， 成、壞及與住；
能知四大一， 亦知種種異，
小、大、無量相， 種種諸差別；
能數知三千， 大千界微塵，
亦知眾生身， 四大微塵數；
諸天身眾寶， 微塵數差別，
皆悉遍照了， 餘亦如是知。
智慧因緣故， 心轉得調柔，
為利諸眾生， 遍諸世界身；
能於眾生身， 而自作己身，
及諸佛世界， 諸餘種種身。
如日、月隨風， 影現一切水；
菩薩亦如是， 隨順智慧風，
常住於法性， 湛然不移動，
於淨心眾生， 各現其身像。
隨諸心所樂， 而現為受生，
於諸人天會， 悉皆示其身。
菩薩於因緣， 和合中自在，
乃至能隨意， 而為現佛身。
眾生、國土身、 業報賢聖身、
智身與法身， 知皆同平等。
以是因緣故， 得如意神通，
為令世歡喜， 而現種種身。
能得於十種， 妙大自在智，
所作隨智行， 順於慈悲心。
諸佛所有法， 皆能善修習，
住三淨業中， 不動如須彌。
能得大菩薩， 所有十種力，
一切諸魔眾， 皆所不能轉。
常為諸佛護、 釋梵所敬禮、
密迹金剛神， 常隨而侍衛。
菩薩得是地， 功德無有量，
百千萬億劫， 說之不可盡。
得近無數佛， 增益諸善根，
如真金雜寶， 莊嚴在王頸。
菩薩在是地， 多作大梵王，
典領千國土， 功德富無量。
能以三乘教， 而無有窮盡，
慈心光普照， 破諸煩惱熱。
若欲於須臾， 能得百三千，
大千世界數， 微塵諸三昧。
能見十方佛， 其數亦如是，
若以其願力， 過是無有量。
今已略解說， 第八地妙相，
若廣演說者， 千億劫不盡。」
十住經卷第三