佛說除蓋障菩薩所問經卷第七
Chapter 7: The Sutra of the Questions of Bodhisattva Sarvanivaranavishkambhin
西天譯經三藏朝散大夫試鴻臚卿傳梵大師賜紫沙門臣法護等奉 詔譯
Translated by Dharma Protector and Others, Imperial Command.
「復次，善男子！云何是菩薩如風無礙而行？善男子！如世間風於一切處無依無著，亦無色相，而能於彼一切宮殿樓閣及須彌山大海等處，如所作事而悉能作。菩薩智風亦復如是，於一切處亦無所著，而能施設蘊處界等彼一切法——蘊者所謂色受想行識；界謂眼界、色界、眼識界，耳界、聲界、耳識界，鼻界、香界、鼻識界，舌界、味界、舌識界，身界、觸界、身識界，意界、法界、意識界；處謂眼處、色處、耳處、聲處、鼻處、香處、舌處、味處、身處、觸處、意處、法處；乃至世間法、出世間法，及天人、轉輪聖王、梵王、帝釋、護世諸天、大自在天、聲聞緣覺、諸菩薩地一切智等——雖有所作悉無住著。彼一切處無住著故，若有性若無性，若一性若異性，真如性等，雖無數心意而無種異，及無造作復無所緣，悉是無障解脫境界。是故梵王帝釋護世天等如理而作，十方無邊際諸世界中，一切有情及有情事悉令獲得，於一切處皆成辦已，乃至最後邊際劫中隱而不現，而法身者不可分別非不可分別，是為菩薩如風無礙而行。
Further, Good Man, what does it mean that the Bodhisattva moves like the wind, unimpeded? Good Man, just as the wind in the world relies on nothing and clings to nothing everywhere, has no form or appearance, yet can accomplish all tasks in palaces, towers, Mount Sumeru, the great ocean, and so on—just so does the Bodhisattva’s wind of wisdom. It clings to nothing everywhere, yet it skillfully establishes the aggregates, sense-fields, and elements: the aggregates being form, feeling, perception, mental formations, and consciousness; the elements being the eye-element, form-element, and eye-consciousness-element, the ear-element, sound-element, and ear-consciousness-element, the nose-element, scent-element, and nose-consciousness-element, the tongue-element, taste-element, and tongue-consciousness-element, the body-element, touch-element, and body-consciousness-element, the mind-element, dharma-element, and mind-consciousness-element; the sense-fields being the eye-field, form-field, ear-field, sound-field, nose-field, scent-field, tongue-field, taste-field, body-field, touch-field, mind-field, and dharma-field; even worldly and transcendent dharmas, and those of gods, humans, Wheel-Turning Kings, Brahma Kings, Śakra, the Guardian Gods, Maheśvara, Śrāvakas, Pratyekabuddhas, all Bodhisattva stages, and omniscience—though it acts in all these, it never dwells on or clings to any. Because it dwells nowhere and clings to nothing in all these realms, whether it is about existence or non-existence, oneness or difference, suchness-nature, and so on—though countless minds and intentions arise, there is no variety, no fabrication, no object. All is the realm of unobstructed liberation. Therefore, Brahma Kings, Śakra, the Guardian Gods, and others act in accord with this principle: in all the boundless worlds in the ten directions, they cause all beings and their affairs to be fully accomplished. And when, even up to the final boundary of an eon, it remains hidden and unmanifest, the Dharmakaya is neither to be distinguished nor not to be distinguished. This is what is meant by the Bodhisattva moving like the wind, unimpeded.
「云何是菩薩所行境界而無邊際？如世間風能於十方無量世界，開發成辦一切種子，菩薩智風亦復如是，於普遍無邊世俗勝義一切法中，廣大顯現開覺安布，及廣宣說如來眾會、菩薩眾會、世間一切眾會，隨思隨行，以無礙心於諸方處一切通達而無邊際，是為菩薩所行境界而無邊際。
"What is the boundless realm where a Bodhisattva acts? Just as the wind in the world can, across countless directions in ten realms, open, develop, and complete all seeds, so too does the wind of a Bodhisattva's wisdom. In the vast, boundless sphere of worldly truth and ultimate truth, encompassing all phenomena, it manifests widely, awakening, arranging, and broadly proclaiming the assemblies of the Thus-Come One, the assemblies of Bodhisattvas, and all assemblies of the world. Following thoughts and actions, with an unobstructed mind, it penetrates and connects all places and directions without limit. This is what is meant by the boundless realm in which a Bodhisattva acts."
「云何是菩薩如風破散墜墮有情高慢山峯？如世間風一切山石叢林宮殿，悉能吹擊破散墜墮及隱覆等，菩薩智風亦復如是，所有憍慢耽迷執有身見高倨有情，恃於色相盛年豪貴、身力長壽無病輕安，及伎藝多聞聰利眷屬富有辯才，以是等事恃著憍醉，此諸有情，由是緣故起我相心違背正道，菩薩能為宣示勝法破彼慢心，使令善得離染清淨，是為菩薩如風破散墜墮有情高慢山峯。
How is the Bodhisattva like a wind that shatters and topples the high peaks of sentient beings' arrogance? Just as the wind in the world can blow down and shatter rocks, forests, and palaces, or cover them over, so too does the wind of the Bodhisattva's wisdom work. For all sentient beings who are arrogant, deeply intoxicated, clinging to the view of a self, holding themselves high and proud, relying on physical beauty, youth, wealth, power, strength, long life without sickness, ease, skills, learning, cleverness, family, eloquence—those who are drunk on these things and attached to them—such beings, due to these conditions, give rise to a self-centered mind and turn away from the proper path. The Bodhisattva, by proclaiming the excellent Dharma, breaks down that pride, enabling them to transcend attachment and become pure. This is what it means to say that the Bodhisattva is like a wind that shatters and topples the high peaks of sentient beings' arrogance.
「云何是菩薩吹布大法雲雨？如世間風吹發大雲從四方起，眾色雲輪震吼甚深軟美音聲、海潮之聲，及其種種歌詠之聲，響亮無間清妙悅意，電鬘莊嚴普遍彌覆，俱胝那庾多百千世界，悉能吹發，一切世間所可愛樂，苗稼種子及諸林樹，而常降澍種種寶雨；菩薩智風亦復如是，出現種種妙身相雲，光明遍照十方世界，一切有情所可愛樂，最上色相光明電鬘而為莊嚴，出如實法音及六十千勝妙音聲。菩薩大悲之風，普高法界普攝一切世間，廣覆一切世界，拯拔一切惡趣難處諸有情類，現一切相好光明輪，清淨光明加持照耀，一切有情悉成正行壞滅邪行，雨大法雨眾莊嚴具而為莊嚴，建立一切世界最上喜悅，令諸天人悉置最上喜樂之處，所有一切世出世間善法種子藥草叢林而悉種殖，一切吉祥時分授法灌頂，是為菩薩吹布大法雲雨。
"What is the Bodhisattva's great Dharma cloud that spreads rain? Just as the wind in the world stirs great clouds from all directions—clouds of various forms that roar with deep, gentle, and beautiful sounds, like the voice of the ocean tide, along with various songs and melodies, clear, uninterrupted, and delightful—adorned with garlands of lightning, covering and spreading over hundreds of thousands of worlds, able to stir and bring forth all that is loved and enjoyed in the world, nurturing crops, seeds, and forests, and always raining down various precious jewels—so too does the wind of the Bodhisattva's wisdom work. It manifests various wondrous bodily forms, like clouds, shining with light that illuminates all worlds in the ten directions, adorned with the most excellent forms and lightning garlands of light that all beings love and enjoy, and produces the sound of true Dharma and over sixty thousand sublime voices. The wind of the Bodhisattva's great compassion extends throughout the Dharma realm, embracing all worlds, covering and spreading across all realms, rescuing all beings in unfortunate realms and difficult circumstances. It manifests all marks and qualities of light, with pure and radiant blessing and illumination. It leads all beings to practice rightly and destroys wrong practices. It rains the great rain of Dharma, adorned with all kinds of ornaments, establishes the highest joy in all worlds, places all gods and humans in the most joyful and blissful abodes, plants all good seeds of worldly and transcendent Dharma, including medicinal herbs and forests, and at all auspicious times, bestows the Dharma initiation. This is what is meant by the Bodhisattva's great Dharma cloud that spreads rain."
「云何是菩薩息除一切世間煩惱炎熾？如世間風颺激善妙清涼之水，普息有情炎熱之苦，使諸有情清涼適悅，菩薩智風亦復如是，一切有情貪瞋癡等，惡趣惡見惡作邪行，極惡貧窮耽愛境界，冤憎會苦，愛別離苦，眾病逼惱及法愛等，此諸炎熾皆能息滅，法水灌注得最上清涼，以不空願力，若見若覺悉無障礙，是為菩薩息除一切世間煩惱炎熾置諸有情處無憂地。
How does a bodhisattva quell the blazing fires of worldly afflictions? Just as a cool, refreshing wind stirs the good, pure waters of the world, relieving all beings from the suffering of heat and bringing them comfort and delight, so too does the wind of the bodhisattva’s wisdom. It extinguishes the flames of beings’ greed, hatred, and delusion; their evil actions, wrong views, and harmful deeds; their extreme poverty, attachment to desired objects; the pain of meeting those they hate, the sorrow of parting from those they love; the suffering and pressure of illness; and even their attachment to the Dharma itself. By pouring the water of the Dharma, the bodhisattva grants them the highest coolness. With the power of their unfailing vow, whatever they see or perceive becomes unobstructed. This is how a bodhisattva quells the blazing fires of all worldly afflictions and places all beings in a land free from sorrow.
「云何是菩薩不動一切有情善法而能濟命長養？如世間人出息入息風力持故而得活命，菩薩亦復如是，以其智風成辦有情一切善法，使諸有情悉得具足皆生歡喜。
How is it that a bodhisattva, without moving away from the wholesome qualities of all beings, can still sustain and nurture their lives? Just as people in the world depend on the force of their breath, going in and out, to stay alive, so too does a bodhisattva rely on the wind of wisdom to bring about all the wholesome qualities of beings, allowing them to flourish and find joy.
「復次，善男子！如世間風悉能成立一切世界，種種莊嚴殊妙可愛，所謂金剛輪圍，小鐵圍山、大鐵圍山及四大洲，金輪所持大海諸寶，須彌山、大須彌山及餘寶山，乃至雪山、香醉山等。諸宮殿樓閣，閻浮提四大洲，小千世界、中千世界、三千大千世界。菩薩智風亦復如是，悉能發起成辦一切有情廣大福蘊，次第安布如成雪山，應作是見，即是所成世間福蘊。如成四大洲須彌山，應知即是所成聲聞。如成小千世界，應知即是所成緣覺。如成中千世界，應知即是所成菩薩廣大之相。如成三千大千世界，應知即是所成如來百福身相，高出一切世間，普盡虛空一切世界，極妙清淨最上稱讚，布設一切最勝供養所緣事相。如是一切現前成已，常住三摩呬多。如成大海，應知即是所成三摩地海。如成大洲中洲及餘山石四大洲等，應知即是諸陀羅尼，化度有情諸學眾等。如成宮殿樓閣及諸叢林，應知即是清淨佛剎功德莊嚴。如成劫樹種種變化，應知即是十地十波羅蜜多十三摩地諸陀羅尼，六通三明諸智光明十自在等，菩薩及佛力無畏不共法大悲等，最上自在廣大之法。
Furthermore, Good Man! Just as the wind in the world can establish all worlds, with all kinds of exquisite, lovely, and marvelous adornments—such as the diamond fence, the small iron fence, the great iron fence, the four great continents, the golden wheel supporting the great ocean and its many treasures, Mount Sumeru, Great Mount Sumeru, and other jewel mountains, as well as the Snow Mountains and the Fragrant Intoxication Mountains, along with palaces, towers, and pavilions in Jambudvipa and the four great continents, the small universe, the medium universe, and the vast universe—so too does the wind of a bodhisattva's wisdom work in the same way. It fully initiates and accomplishes the vast store of merit for all sentient beings, arranging everything step by step, just like forming the Snow Mountains. You should understand this as the formed realm of worldly merit reserves. Like forming the four great continents and Mount Sumeru, recognize this as forming the Hearers (Shravakas). Like forming the small universe, recognize this as forming the Solitary Realizers (Pratyekabuddhas). Like forming the medium universe, recognize this as forming the extensive appearance of bodhisattvas. Like forming the vast universe, recognize this as forming the Tathagata's hundred blessings of the physical body, towering above all worlds, pervading the entire void of all universes, supremely pure and beautiful, worthy of the highest praise, and the basis for arranging all the most excellent offerings. Once all these are present and accomplished, one abides constantly in meditative concentration (Samahita). Like forming the great ocean, recognize this as forming the ocean of meditative concentration (Samadhi). Like forming the great islands, middle islands, and other mountains, stones, and the four great continents, recognize this as the various dharanis (spiritual formulas) and the teachings for guiding and liberating sentient beings. Like forming palaces, towers, pavilions, and various forests, recognize this as the adorned virtues of pure Buddhist lands. Like forming wish-fulfilling trees and their varied manifestations, recognize this as the ten stages (Bhumis), the ten perfections (Paramitas), the thirteen meditative stabilizations, the various dharanis, the six superknowledges, the three insights, the lights of wisdom, the ten powers (Dashabalani), the bodhisattva and buddha powers, fearlessness, unique qualities, great compassion, and other supreme, sovereign, and vast teachings.
「善男子！此中何等是諸佛世尊百福之相？善男子！譬如滿一劫中積集十方，而一一方各有阿僧祇殑伽沙數等世界，是諸世界中所有有情，一切皆具十三千大千世界之數小轉輪王所有福蘊，以如是等具小轉輪王福蘊之者，諸有情類彼彼福蘊總聚較計，與一大轉輪王福蘊相等。
Good man, what is the mark of the hundred blessings of the Buddhas, the World-Honored Ones? Good man, suppose that over a full kalpa, beings were gathered from the ten directions, and in each direction there were worlds as numerous as the sands of the Ganges, countless as asamkhyas. If all the sentient beings in these worlds each possessed the blessings of a lesser wheel-turning king equal in number to thirteen thousand great thousand worlds, and if the blessings of all these sentient beings possessing the blessings of lesser wheel-turning kings were gathered together and compared, they would equal the blessings of one great wheel-turning king.
「又過東方一切世界，是等世界中所有有情，各各皆具一大轉輪王福蘊如前所說，乃至十方盡虛空界一切世界中一切有情，各各皆具大轉輪王所有福蘊，以此之數較計，如是有情福蘊，與一帝釋福蘊相等。
「又若十方，彼一一方各有阿僧祇殑伽沙數等世界，一一世界有情皆具帝釋福蘊。是諸帝釋，總而聚之為一帝釋，即以如是之數，盡虛空遍法界一切世界有情，皆具如上帝釋福蘊。以此之數較計，如是有情福蘊，與一大梵天王福蘊相等。
「又若十方，彼一一方各有阿僧祇殑伽沙數等世界，彼彼世界有情，皆具大梵天王福蘊。是諸大梵天王，總而聚之為一大梵天王，即以如是之數，盡虛空遍法界一切世界有情，皆具如上大梵天王福蘊。以此之數較計，如是有情福蘊，即同聲聞緣覺菩薩所證，大地大光明雲授法灌頂，得十自在所有功德。
「善男子！即以是事，所有一切有情，於十方無邊際世界盡虛空界，積集三世所有福蘊。以彼三世福蘊，盡虛空界一切世界極微塵量，百倍倍之即成如來一一毛孔；而彼一一毛孔之中所入福蘊，以十阿僧祇百千倍數倍之，即成如來八十種好；而彼一一隨形好中所入一切福蘊，以十不可說倍數倍之，即成如來三十種相；而彼一一所成之相，以十不可說倍數倍之，即成如來眉間圓滿無垢月輪勝餘千光殊妙最上白毫之相。即如是相，以十不可說不可說千俱胝倍數倍之，即成如來一切世間高顯不可覩見烏瑟膩沙莊嚴頂相。即如是相，以十不可說不可說俱胝那庾多百千倍數倍之，即成如來六十千種一切所緣無邊音聲，流出殊妙無所發悟，普令有情生大歡喜，開示一切世界清淨語言佛大辯才。
「善男子！此說是為諸佛世尊百福之相，如來以是無盡福智勝行普遍莊嚴，廣為一切有情長養濟命。
「善男子！正使十方盡虛空遍法界，一切世界中所有有情，滿一劫中悉住第十法雲地菩薩之位具諸勝相，謂身語意所莊嚴，具諸陀羅尼及十自在。是等菩薩以閻浮檀金所成之器，量等虛空如殑伽沙數，而一一器盛種種寶，經爾所時乃至最後邊際圓滿劫中，剎那剎那來而復往，各各持入如來一毛孔中，而佛世尊一毛孔中，所有福蘊不增不減。善男子！此是如來不可思議百福之相。
「復次，何等是十二地？所謂未發菩提心地、歡喜地、離垢地、發光地、焰慧地、難勝地、現前地、遠行地、不動地、善慧地、法雲地、普遍光明佛地，是為十二地。
「此中何等是未發菩提心地？謂此菩薩超越一切愚夫所行邪行，及一切三世梵王、帝釋、護世諸天、聲聞緣覺，最勝出過一切世間，一切行相吉祥，身語意業而為莊嚴，於十方無邊世界普遍照耀具大光明輪，得無障礙力行陀羅尼，於阿僧祇世界，一一相中縱任無方。
「於四大洲世界，出現普遍香光明網廣大莊嚴，蓮華承足，處大千世界邊際之量妙莊嚴座，得一切法善調順，善觀察成就無礙可意所緣事相，現十種大相及阿僧祇相，顯示不退轉法。
「於無邊際一切方所，隨所行時放不可思議大光明網，無量剎土種種莊嚴現身影像，於不可說無量世界中，能為諸世界主，勸受灌頂增上加持，能於一切世出世間，常雨無量大法寶雨，妙光明門悉無遮礙，周廣普遍而作最上大施福行。隨順一切世間，普能圓滿一切有情不空意願。見者咸生善妙可愛清淨之心，普振一切世界，隨所思念諸惡趣等無邊有情悉為救度，普能攝受無邊諸佛供養法門，遊戲一切阿僧祇數三摩地陀羅尼解脫通明等法，嬉樂無邊勝妙法園而無愛著，得無邊俱胝劫數無發悟無疑惑喜行光明。
「無數俱胝那庾多百千劫，於清淨大乘分位中修習圓滿，種種利他所行事業成辦，福智勝行多百千種，廣大先行究竟圓滿。若具最極信解行法故，乃得初地，今以次第分位故，而此菩薩是未發菩提心地。
「善男子！譬如轉輪聖王，雖已超越人之色相，然未獲得天之色相，而此菩薩亦復如是，雖已超越一切世間聲聞緣覺之地，然未獲得最上菩薩地故。
「復次，普遍光明佛地者，無中無邊無復遺餘一切清淨，於一切法自在，普能善觀無數種相，普令一切有情獲得利樂。
「何等是諸菩薩所行十種三摩地？所謂一者、寶高；二者、善住；三者、無動；四者、不退轉；五者、寶積；六者、日光焰；七者、一切義成；八者、智光明；九者、安住現在佛前；十者、首楞嚴，如是等無邊菩薩所行三摩地。
「復次，十二種陀羅尼。何等十二？所謂一者、灌頂；二者、大智；三者、清淨音聲；四者無盡藏；五者、無邊轉；六者、海印；七者、蓮華莊嚴；八者、趣無礙門；九者、決定出生諸無礙解；十者、住佛莊嚴；十一者、無邊色相；十二者、佛身色相成辦圓滿，是為十二種陀羅尼。
「復次，六通。何等為六？一者、天眼通；二者、天耳通；三者、他心智通；四者、宿住隨念智通；五者、神境智通；六者、漏盡智通，是為六通。
「復次，諸菩薩十種自在。何等為十？一者、無量阿僧祇劫具壽量力故，即壽自在；二者、不可說不可說三摩地門，相續趣入勝相應故，即心自在；三者、一切世界無數莊嚴具莊嚴加持顯示相應，即受用自在；四者、隨其時分諸業報力悉顯示故，即業自在；五者、於一切世界示現受生故，即生自在；六者、於一切世界見佛圓滿示現故，即信解自在；七者、隨樂欲時於諸剎中現成菩提，即願自在；八者、於一切世界出現無邊神通事故，即神通自在；九者、無邊無中法門光明常顯發故，即法自在；十者、於如來十力四無所畏、四無礙解十八不共法、三十二相八十種好，及現證最上菩提，充滿三世一切佛剎，微塵阿僧祇等數中，了知一相具諸勝相，乃至現證一切智悉能顯示故，即智自在；是為菩薩十種自在。
「復次，何等是菩薩十力？所謂一者、意樂力；二者、深固力；三者、方便力；四者、慧力；五者、願力；六者、行力；七者乘力；八者、神變力；九者、菩提力；十者、轉法輪力；是為菩薩十力。
「何等是菩薩四無所畏？所謂一者、於諸陀羅尼隨聞能受，宣說義理無畏；二者、了無我法不嬈於他，積集無相本習威儀而無缺失，三業清淨成就廣大護持無畏；三者、常持正法而不忘失，畢竟安住智慧方便，救度有情無放逸心，開示善法得離障難無畏；四者、不忘失一切智心，亦於餘乘諸出離道圓滿自在，得一切種一切事成就無畏，是為菩薩四無所畏。
「何等是菩薩十八不共法？所謂一者、菩薩無著布施；二者、無著持戒；三者、無著忍辱；四者、無著精進；五者無著禪定；六者、無著智慧；七者、以四攝法攝諸有情；八者、善了諸迴向法；九者、善巧方便成諸有情增上所行；十者、開示上乘出離之道；十一者、於大乘法而不退轉；十二者、表示生死及涅槃門；十三者、於諸典章不減文句；十四者、所作行中智為先導；十五者、於諸生中離眾過失；十六者、於身口意具十善業；十七者、堪忍諸苦不捨一切有情；十八者、一切世間所可愛樂皆悉顯示，普遍一切世間愚夫及聲聞緣覺，善以眾寶及劫樹莊嚴，堅固一切智心永不忘失，得一切法依法灌頂，常所樂求見佛法僧；是為菩薩十八不共法。
「云何是如來十力？所謂一者、處非處智力；二者、教示過去未來現在業因果報智力；三者、種種信解智力；四者、種種界智力；五者、了別自他根智力；六者、至處道智力；七者、發起一切禪定解脫三摩地三摩鉢底染淨等智力；八者、宿住隨念智力；九者、生死智力；十者、漏盡智力；是為如來十力。
「云何是如來四無所畏？所謂一者、一切法現證智無畏；二者、一切漏盡智無畏；三者、決定說障道無畏；四者、出盡苦道無畏；是為如來四無所畏。
佛說除蓋障菩薩所問經卷第七