入大乘論卷下
Entering the Mahayana Treatise, Volume 2
堅意菩薩造
Composed by Bodhisattva Firm Intention
北涼三藏法師道泰等譯
Translated by the Tripitaka Master Daotai and Others of the Northern Liang Dynasty
譏論空品第二
Chapter 2: Criticism of Emptiness
問曰：汝先說調順乘、大苦乘得妙果報，菩薩所得境界甚難了知。答曰：菩薩行處微妙甚難，於三阿僧祇劫乃可成就。無量百千萬億那由他劫在凡夫中，無有出世之法。如尊者提婆所說偈：
Question: You previously spoke of the Vehicle of Discipline and the Vehicle of Great Suffering as leading to excellent rewards, yet the state attained by a bodhisattva is said to be extremely difficult to comprehend. How is this so?
Answer: The practice of a bodhisattva is subtle and profoundly difficult, requiring three immeasurable eons to accomplish. For countless hundreds of thousands of millions of nayutas of kalpas, beings remain in the state of ordinary people, without any means to transcend the world. As the Venerable Āryadeva states in his verse:
「無量億劫中， 常在凡夫地，
汝今應當知， 未來亦如是。」
"You who have been in the ordinary realm for countless eons,
You should now realize: your future will be no different."
是故菩薩行處甚大，亦復難得。散亂眾生得聞甚難、能說亦難，況復修行。如尊者提婆所說偈：
Therefore, the practice of the Bodhisattva is vast and extremely difficult to attain. For beings lost in confusion, merely hearing it is very difficult, and explaining it is also difficult—let alone cultivating it. As the venerable Āryadeva stated in his verse:
「生得值法難， 聽說亦復難，
生死雖無際， 聽法故有邊。」
To be born into a world where the Dharma exists is already a rare blessing; To hear and study it is even more rare. Though the cycle of life and death is endless, Through listening to the Dharma, a boundary is drawn.
問曰：尊者先所說十地，願時為我分別演說，何等為菩薩十地？答曰：初歡喜地、二離垢地、三名明地、四名焰地、五難勝地、六現前地、七深遠地、八不動地、九善慧地、十法雲地。云何名歡喜地？出過凡夫，得不思議出世間道，心生歡喜故，名歡喜地。云何名為離垢地？離破戒垢故，名為離垢地。云何名明地？依十二門禪，得明智慧故，名為明地。云何名焰地？得增上覺意分別道品，燒煩惱薪，功德熾然，故名焰地。云何名難勝地？修習十智，雖伏煩惱，未能勝故，名為難勝地。云何名現前地？能逆順觀十二因緣，得法現前故，名為現前地。云何名深遠地？愛佛功德智慧次第不間餘心，深入法相故，名深遠地。云何名不動地？離色等相，堅固難動故，名為不動地。云何名善慧地？入四辯才，解一切音聲，隨其所問，於一剎那頃悉皆能答故，名善慧地。云何名法雲地？能受一切佛法，猶如大雲能注法雨故，名法雲地。是名菩薩具足十地。如是十地，是菩薩安住行處，亦能滿足一切智慧。如《十地經》中之所廣說。若能如是知菩薩十地者，是名善知安住行處，亦名善知菩薩廣大功德處所，亦能善知如來無量功德廣大處所。若不能如是知者，我今立決定誓，當知是人於菩薩法及如來法皆悉不了。菩薩摩訶薩從初發意乃至十地，常修四行，如《寶頂經》中說，善知無明行、諸波羅蜜行、分別道品行、成熟眾生行。如是四行，總入二輪，所謂福輪、智輪。菩薩諸地悉具二種，智果、福果。
Question: Venerable One, you spoke earlier of the Ten Stages. Would you please explain them in detail? What are the Ten Stages for a Bodhisattva?
Answer: The first is the Stage of Joy, the second the Stage of Purity, the third the Stage of Illumination, the fourth the Stage of Flaming Radiance, the fifth the Stage of Difficult Mastery, the sixth the Stage of Direct Presence, the seventh the Stage of Profound Depth, the eighth the Stage of Imperturbability, the ninth the Stage of Good Discernment, and the tenth the Stage of Dharma Cloud.
Why is it called the Stage of Joy? Because one has risen above ordinary beings and attained the inconceivable transcendental path, giving rise to a mind of joy. Hence it is called the Stage of Joy.
Why is it called the Stage of Purity? Because it is free from the stain of breaking precepts. Hence it is called the Stage of Purity.
Why is it called the Stage of Illumination? Because through the twelve gates of meditative absorption, one gains the light of clear wisdom. Hence it is called the Stage of Illumination.
Why is it called the Stage of Flaming Radiance? Because one attains heightened awareness and discerns the factors of the Path, burning away the fuel of afflictions and blazing with virtuous qualities. Hence it is called the Stage of Flaming Radiance.
Why is it called the Stage of Difficult Mastery? Because although one practices the ten types of wisdom and subdues afflictions, one has not yet fully mastered them. Hence it is called the Stage of Difficult Mastery.
Why is it called the Stage of Direct Presence? Because one can contemplate the twelve links of dependent arising in forward and reverse order, and the Dharma becomes directly present. Hence it is called the Stage of Direct Presence.
Why is it called the Stage of Profound Depth? Because one cherishes the Buddha's virtues and wisdom, progressing step by step without interruption by other thoughts, and deeply penetrates the nature of all phenomena. Hence it is called the Stage of Profound Depth.
Why is it called the Stage of Imperturbability? Because one has gone beyond forms and other marks, and is firmly established, difficult to move. Hence it is called the Stage of Imperturbability.
Why is it called the Stage of Good Discernment? Because one enters the four kinds of eloquence, understands all languages, and can respond to any question asked in a single moment. Hence it is called the Stage of Good Discernment.
Why is it called the Stage of Dharma Cloud? Because one can receive all the Buddha's teachings, just as a great cloud pours down the rain of Dharma. Hence it is called the Stage of Dharma Cloud.
These are the Ten Stages fully possessed by a Bodhisattva. These Ten Stages are the places where a Bodhisattva dwells and practices, and they are also sufficient to fulfill all wisdom. As is explained in detail in the Sutra on the Ten Stages.
If one can thus understand the Ten Stages of a Bodhisattva, this is called truly knowing the dwelling places of practice, also called truly knowing the ground of a Bodhisattva's vast virtues, and also truly knowing the vast and boundless ground of the Tathagata's virtues. If one cannot understand this, then I make a firm vow here and now: know that such a person does not truly comprehend either the Bodhisattva Dharma or the Tathagata's Dharma.
From the very first aspiration until reaching the Tenth Stage, a Great Bodhisattva always cultivates four practices, as explained in the Jeweled Crown Sutra: wisely understanding the practice of ignorance, the practice of the Perfections, the practice of discerning the factors of the Path, and the practice of maturing sentient beings. These four practices are all contained within two wheels: the wheel of merit and the wheel of wisdom. All the Bodhisattva stages are complete with these two kinds of results: the fruit of wisdom and the fruit of merit.
問曰：云何成就二果？答曰：初地福果為閻浮提王；第二地福果為轉輪聖王，主四天下；第三地福果為天帝釋；第四地福果為焰魔天王；第五地福果為兜率陀天王；第六地福果為化樂天王；第七地福果為他化自在天王；第八地福果為千世界梵；第九地福果為二千世界梵；第十地福果為三千大千世界淨居天王，如《花嚴經》廣說。如來出生果報及攝受世界，是名菩薩福輪。云何名菩薩智輪？初地菩薩於一剎那頃得百三昧，見百諸佛神通，能過百佛國土，能動百佛世界，光明遍照百佛世界，能成就百眾生，能知過去百劫、未來百劫，能入百法門，能現百身、復為一身，以百菩薩莊嚴眷屬。若以願力，復過於此百千萬億無量無邊，亦非算數譬喻所知。若身力，若光明力，若神通力，若眼力，若聲力，若行力，若莊嚴力，若住持力，若解脫力，造眾善業，是名初住菩薩於剎那頃成就如是無量功德。二住菩薩得千三昧，如是廣說。三住菩薩得十萬三昧，餘亦如初住廣說。四住菩薩得億三昧，餘亦如初住廣說。五住菩薩得千億三昧，餘亦如初住廣說。六住菩薩得萬億三昧，餘亦如初住廣說。七住菩薩得億百千那由他三昧，餘亦如初住廣說。八住菩薩得十三千大千世界微塵數三昧，餘亦如初住廣說。九住菩薩得十佛世界百千阿僧祇微塵數三昧，諸餘功德如初住廣說。十住菩薩得十佛世界不可說不可說億百千那由他微塵數三昧，諸餘功德如初住廣說。於一剎那頃乃至見十佛世界不可說不可說億百千那由他微塵數諸佛，如初住菩薩於一剎那頃見百佛世界乃至成就百眾生，十住菩薩亦復如是。
**Question:** How do we describe the fruit of reaching the second stage? **Answer:** The fruit of the first stage is to be a king of Jambudvipa. The fruit of the second stage is to become a Wheel-Turning King, ruling over the four continents. The fruit of the third stage is to be the Lord of the Thirty-Three Heavens. The fruit of the fourth stage is to be the King of the Yama Heaven. The fruit of the fifth stage is to be the King of the Tusita Heaven. The fruit of the sixth stage is to be the King of the Nirmāṇaratī Heaven. The fruit of the seventh stage is to be the King of the Parinirmita-vaśavartin Heaven. The fruit of the eighth stage is to be the Brahma King of a thousand worlds. The fruit of the ninth stage is to be the Brahma King of two thousand worlds. The fruit of the tenth stage is to be the King of the Śuddhāvāsa Heaven in the great trichiliocosm. This is explained in detail in the *Avataṃsaka Sūtra*.
The fruits of a Tathāgata's birth and the worlds he embraces—this is called the Bodhisattva's "wheel of merit."
What is the Bodhisattva's "wheel of wisdom"?
A Bodhisattva on the first stage can, in a single moment, attain a hundred samādhis, see the miraculous powers of a hundred Buddhas, travel beyond a hundred Buddha lands, move a hundred Buddha worlds, illuminate a hundred Buddha worlds with light, bring a hundred beings to fulfillment, know the past and future for a hundred kalpas, enter a hundred Dharma gates, manifest a hundred bodies and then gather them into one, with a hundred Bodhisattvas as his adorned retinue.
If he uses his power of vows, he can surpass this by a hundred, thousand, ten thousand, hundred million, or countless times—beyond what calculation or metaphor can describe.
Whether it's the power of his physical body, of light, of miraculous abilities, of vision, of voice, of movement, of splendor, of sustaining blessings, or of liberation—all good deeds he creates—this is called the first-stage Bodhisattva's achievement of such immeasurable virtues in a single moment.
The second-stage Bodhisattva attains a thousand samādhis, and so on, as explained before. The third-stage Bodhisattva attains a hundred thousand samādhis, and so on, as before. The fourth-stage Bodhisattva attains a hundred million samādhis, and so on, as before. The fifth-stage Bodhisattva attains a thousand million samādhis, and so on, as before. The sixth-stage Bodhisattva attains ten thousand million samādhis, and so on, as before. The seventh-stage Bodhisattva attains a hundred million times a thousand koṭi samādhis, and so on, as before. The eighth-stage Bodhisattva attains as many samādhis as atoms in the great trichiliocosm, and all other achievements as before. The ninth-stage Bodhisattva attains as many samādhis as atoms in ten billion Buddha worlds, and all other achievements as before. The tenth-stage Bodhisattva attains as many samādhis as atoms in ten billion Buddha worlds—inconceivable, incalculable, immeasurable, inexhaustible—and all other achievements as before.
In a single moment, he sees as many Buddhas as atoms in incalculable Buddha worlds, just as the first-stage Bodhisattva sees a hundred Buddha worlds and brings a hundred beings to fulfillment—so does the tenth-stage Bodhisattva.
問曰：如佛所說，一世界中無二佛出。云何菩薩見十佛世界不可說不可說億百千那由他微塵數諸佛？答曰：諸佛說言一世界中無二佛者，為彼鈍根小心眾生，不為利根大心者說。如汝經中說，一世界無二轉輪聖王、無二佛出。然諸四天下實有眾多轉輪聖王，諸佛出世亦復如是。
問曰：釋迦牟尼佛亦能遍一切佛國，何必餘佛？答曰：若如汝言，但一佛能遍滿一切世界者，不應有過去大釋迦牟尼佛、七佛出世得成正覺。是以我言多佛無過。假使釋迦牟尼佛神力能遍一切世界，今無量諸菩薩等廣修萬行，功德滿足皆當成佛；無有一人獨成正覺，而障諸菩薩使不成佛，無有是處。如《阿含》、《枯樹》、《法輪》及餘諸經，說是經時有六十比丘漏盡意解，俱得阿羅漢果。菩薩亦爾，功行齊等同時成佛，當知十方有無量諸佛。又《金沙》、《阿含》二部經說，有佛始成、有佛現在、有佛滅度。復次說偈：
「過去無量佛， 未來亦復然，
及今成佛者， 皆滅於愁憂。
一切尊重法， 今本皆修行，
未來亦復然， 正覺法如是。」
曇無毱多亦說是偈：
「頂禮一切佛， 漏盡無有上，
無量諸佛身， 正覺最勝尊。
正覺所生處， 并及得菩提，
能轉正法輪， 入無漏涅槃。
若住若經行， 如來之所坐，
臥如師子王， 我今皆悉禮。
上下諸世尊， 方面及四維，
法身與舍利， 敬禮諸佛塔。
東方及北方， 在世兩足尊，
厥名曰難勝， 彼佛所說偈。
若以此偈誦， 常讚於世尊，
生死百劫中， 終不墮惡道。」
如佛為尊者目連說言：非汝退神足，但是舍利弗以神通力，用其衣帶繫難勝坐。如是等佛而汝經中自作此說，況摩訶衍辯明諸佛無量無邊，等於法界、同虛空界諸佛世界悉有諸佛。初地菩薩身行清淨，雖有結使而不能擾。七住菩薩不名斷結，亦不名有結。云何名不有結不斷結？以不為結使所擾故名為無結，愛佛功德故名為有結。第二阿僧祇劫滿足得於八地，一切行具足無有所作，一切結使盡故得成菩提，空靜住處得滅盡定如阿羅漢。如是得無生法忍，若諸佛不勸請者，即於彼定入無餘涅槃。如經中說，得無生法忍，離煩惱障，如阿羅漢。得寂滅無餘，離於生死，得十自在。何等為十？壽命自在、得心自在、眾具自在、作業自在、生處自在、解脫自在、神通自在、願自在、法自在、智自在。得如是自在，善修如意足故。降伏四魔。何等為四？陰魔、煩惱魔、死魔、天魔。為眾生故皆悉一味，得無緣慈。猶如如意藥樹，隨眾生所願，皆使成就。
問曰：云何菩薩自身作業，能令眾生隨願令得？答曰：菩薩以慈心為體，猶如見毒而能殺人，眾生見菩薩故便得利益。
問曰：八住菩薩以盡結使，云何最後身菩薩生羅睺羅？答曰：誠如所言。若最後身菩薩有實欲者，乃至無佛可得，況羅睺羅。
問曰：云何無佛？答曰：若毀戒，無尸波羅蜜。若無尸波羅蜜，則無諸波羅蜜。如佛所說，若無戒則無施，無施則無忍，無忍則無精進，無精進則無禪定，無禪定則無智慧，無智慧則無一切諸功德，無一切諸功德則無佛，無佛則無羅睺羅。汝何以疑生羅睺羅有結無結？八住菩薩無諸煩惱，如阿羅漢，以方便力故現受五欲、作諸過惡，捨四天下轉輪王位，令使眾生得厭離心。猶如娑留枝比丘說佛本行偈：
「一身為多身， 作已極為勝，
非實亦非虛， 各各令喜悅。
放恣生欲意， 盛壯狂所亂，
現同行於欲， 引令到彼岸。
禪智能燒滅， 欲界諸結使，
欲結甚狂逸， 能示現其心。」
菩薩觀欲知如幻夢，是故以此令轉其意，大悲菩薩作諸幻術而化其心。
問曰：云何作此幻術誑惑眾生？答曰：菩薩常以四攝法方便教化一切眾生。同事利益，為破結使故。如翅燒菩薩本事因緣，以欲狂心擔負死尸走喚歌舞。菩薩方便亦現同彼，為除彼女熾欲憂患故現同事，不名妄語。一切菩薩方便同事，皆非妄語。世間幻術少有利益，菩薩得無量解脫如幻三昧門，諸有所為能大利益成就眾生，故無有過。
問曰：羅睺羅為是應化、為真實耶？答曰：二俱無過。菩薩身者即是天身。如《本起經》說，佛告阿難：如來為眾生故出現於世，不以天身轉於法輪。何以故？欲令眾生不懈怠故。佛以天身得成正覺，非我凡夫之所能成。以是故天中天為憐愍眾生故，示現世間，有其父母妻子眷屬。若是幻化現有羅睺羅，此亦無過。若是實人，亦無有過。菩薩方便得不思議解脫，住於大地，成就眾生，互為化生父母兄弟妻子。
問曰：羅睺羅是菩薩耶？答曰：不但羅睺羅獨是菩薩，住迦毘羅衛城諸釋種童子，阿難、難陀、提婆達多、阿㝹樓馱等，皆是大力不退轉菩薩。如婆羅樓志於本行經中所說偈：
「或是大丈夫， 或是佛所化，
提婆達多者， 大仙之同伴。
或復為父子， 常作內眷屬，
菩薩有大力， 權變能為此。
共佛及餘人， 菩薩諸大仙，
阿難難陀等， 那律釋摩南，
跋陀與桎沙， 憂波桎麗等，
作父子眷屬， 咸皆共圍遶。」
問曰：提婆達多於五百身中，常與菩薩而作大怨。云何復言名菩薩耶？答曰：提婆達多非佛怨耶。何以故？若提婆達多是佛怨者，菩薩修善，提婆達多恒造諸惡，云何世世得與菩薩共俱相值？以是義故，提婆達多非菩薩怨。譬如二人各行，一人趣東、一人向西，步步相遠而常違背，云何為伴得相值耶？若提婆達多是菩薩怨者，如來世尊應有大過。
問曰：有何過耶？答曰：若爾者，佛非一切智、亦無神力、是為愚癡、則不能得擁護眾生、非金剛身、如來便應有餘業不能斷盡。云何知佛非一切智？如來在耆闍崛山，為提婆達多推石所壓而不覺知，是故當知如來非一切智。云何名為無有神力？提婆達多持杵打害，不能禁制，以是當知無有神力。云何名為愚癡。現見害至而不知避，是以當知為愚癡也。云何名為不能擁護眾生？提婆達多作五逆罪而不救度，以是當知不能擁護眾生。云何名非金剛身？轉輪聖王以少福報而無怨害，何況如來轉法輪王為石所壓身血流現，當知如來非金剛身。云何名有餘作業不能斷盡？為他所打，當知如來餘業不盡。若欲令佛無是過者，如來便應悉滅怨敵。但以善巧方便，欲令眾生起厭惡心，現作逆害墮於地獄，欲示業報不可壞故。又復欲為墮地獄者，歸依如來、請佛救護。又為來世豪貴之人入佛法中，若有恃其勢力，復以鞭杖加打於人，令此眾生便作是念：如來之身猶被毀害，況我凡夫薄福德者。汝言逆罪，但是菩薩善權方便。如是逆罪名雖有五，而實有二：破僧、害佛，如是等業世間所無。提婆達多是大賓伽羅菩薩，為遮眾生起逆罪故，現作二業墮於地獄。菩薩摩訶薩隨所應作以化眾生，乃至現同魔業，令魔波旬以三玉女顯現如來無欲之相。又雨刀劍、一切鉾矟，顯現如來無瞋恚相，亦無貪愛及愚癡相。
問曰：天魔來意，欲壞如來正覺之心。汝云何言欲顯如來無貪瞋耶？答曰：不為遮斷。何以故？若如來出過魔界，猶為魔遮者，大梵天王亦出魔界，云何不遮菩提？是道之妙果，無能奪者亦無與者，故不可壞。言魔擾亂，凡有二義。何等為二？一者實有惡業，為魔所擾；二者為進新學令心堅固，為魔逼試，實是菩薩真善知識現作魔來增益功德。譬如道路，以恐畏故疾度嶮難；猶如好牛，以少鞭杖則得調利。
問曰：天魔亦有是菩薩耶？答曰：非但此世界魔是菩薩，十方世界魔王者多是菩薩。如《維摩詰經》中所說，十方世界作魔王者，多是住不可思議解脫菩薩。能乞手足頭目髓腦，如是言者，皆是住不可思議解脫菩薩。何以故？若非菩薩者未堪斯事。譬如香象蹴踏非驢所及，唯諸菩薩乃能行耳。如彼廣說。以是義故，當知菩薩善知眾生種種所行，為欲顯其功德智慧方便力故，或現作殺殺者、作乞乞者。
問曰：若羅睺羅實是菩薩者，云何復言聲聞阿羅漢耶？答曰：菩薩亦名聲聞，亦名阿羅漢。何以故？令一切眾生聞阿耨多羅三藐三菩提，故名聲聞。於一切天、人、阿修羅應受供故，名為應供。菩薩摩訶薩為化眾生故，現作聲聞阿羅漢。
問曰：諸餘聲聞亦是菩薩耶？答曰：諸餘聲聞亦有是菩薩者，如《法華經》中舍利弗等五百弟子悉是菩薩，皆當作佛。一切聲聞皆是阿鞞跋致菩薩，如《不退轉法輪經》中廣說。以是故，當知菩薩皆現為聲聞。
問曰：一切聲聞皆成佛不？答曰：聲聞成佛，此亦無過。
問曰：云何無過？答曰：先斷結障，後斷智障，淨治諸地向一切智，是以無過。
問曰：燒滅結使，如焦穀芽。云何得佛？答曰：若如汝言，斷滅結使不得成佛者。汝及一切眾生皆具諸煩惱，即應是佛。汝意若謂具煩惱人非是佛者，離煩惱者應當得佛。汝言燒煩惱結如焦穀芽而不成佛，亦無是處，我不欲令具煩惱種生佛法芽。汝癡無智、顛倒解故，謂煩惱為佛法種。阿羅漢初斷煩惱，後除智障，修菩提道得成正覺。阿羅漢中有少斷智障者、有不斷者，有得無諍三昧者、有不得無諍三昧者，有得五神通者、有不得五神通者，有得四辯者、有不得四辯者，有得禪出入自在者、有不得禪出入自在者。何以故？不斷一切智障故。
問曰：云何名為智障？答曰：出世間無明名為智障。猶如娑羅留枝本行中說偈：
「無明有二種， 世間出世間，
世間無明行， 賢聖已遠離。
愚癡無妙解， 不能如實知，
依止此心識， 法界諸嶮處。
未能及本原， 云何決定出？
法身證涅槃， 唯佛能了知。」
佛婆伽婆乃能知其體性智慧，及大悲斷結，是名聲聞所斷智障。聲聞有二種，一者勤修禪定，是鈍根人；二者迴向菩提，能斷智障，是利根人。樂行禪者，如《寶良經》說，猶如水精，終不能成摩尼寶珠。聲聞修禪亦復如是，終不能成菩提果也。此是諸佛境界，非我所知。一乘多乘，今但略舉其義，以明佛教不相違背。我未能了。譬如長者遠行疲極，現作化城。此經中說，但有一乘，實無有三。佛亦自說，唯有一乘，更無二三。
問曰：如來以何行得斷結使而成佛耶？答曰：經中說言，佛告阿難：能修四如意足者，若住一劫若住多劫，乃盡生死。一切諸經皆同是說。若汝言無煩惱者，我亦如是。若有親愛信歸於我，當為汝說。
問曰：云何住壽？答曰：阿羅漢無煩惱，與八住菩薩同，善修如意足故，能隨意住世，乃至盡於生死。羅睺羅、賓頭盧等盡住於世，為以此身住世、為更有餘身住？若以實身而住世者，則無其義。若變化身住壽多劫，斯有是處。亦如僧祇中說青眼如來等，為化菩薩故，在光音天與諸聲聞眾無量百千億那由他劫住，如彼天中聲聞住壽多劫。當知此界亦有聲聞能如是住。聲聞無結能如是住者，當知八地菩薩亦能如是盡生死住。
問曰：佛言彌勒菩薩一生補處。以是因緣當知菩薩有生耶？云何得名無生乎？答曰：言有生者是戲論法。菩薩摩訶薩以方便力示現受生，非是真實。如維摩詰語彌勒菩薩言：無生可得，云何如來授仁者記一生當得阿耨多羅三藐三菩提？為過去生、未來生、現在生？若以過去生，過去生已滅。未來生，未來生未至。現在生，亦無住故。如觀過去未來現在生皆不可得，是故我說八住菩薩於第二阿僧祇劫盡有作行、住無作行，如阿羅漢斷結使而說偈言：
「從初發意來， 方便行諸地，
得到第八地， 自在盡諸結。」