大智度論 發趣品七地至十地 · 卷四十九–五十Dazhidulun — Mahāprajñāpāramitā-upadeśa · Setting Out, Part 6 of 6
七地至十地：論釋（深入·不動·善根·法雲）
如果一切法本來不來不去，菩薩怎能從一地走到一地？〈發趣品〉一開頭就把修行最難的矛盾放在面前：地不可得，卻仍須治地；沒有一個實在的我向上搬動，戒、忍、聞法、布施與度生卻一項也不能少。龍樹菩薩以馬、象、龍作譬：前一乘把人載到能力邊界，便換更大的承載；不是否定走過的路，而是不把已得當作終點。於是十地成為十次更深的放下與承擔。歡喜地使願心不向名利分流，離垢地讓它經得起恩怨，有光地把多聞轉成法施，增曜地在出離中不取出離相，難勝地守住親近、閒談、瞋慢等細微入口，現在地在求者真正出現時仍能施而不悔。到了深入地，先連我、眾生、界入乃至依佛法僧戒之見都不著，再使空、悲、忍、智、定、慧逐一具足；無生法忍不是說萬事皆無，而是對諸法不生不滅能信受、通達、無礙、不退。其後不動地能隨根機現身說法，善根地使願成為眾生可遇見的語言、家庭、眷屬與世界，法雲地才像大雲普雨，把地地所修轉成無礙佛事。讀此品，不必先替自己安上一個地位；只須在每一次取捨中，看所得是否變輕、承擔是否變深，並以當下的一念、一語、一行檢驗所願。真正的發趣因此不是追問自己站得多高，而是每向前一步，少一分可占有的所得，多一分不肯捨棄的眾生。無人移動而善法日深，無地可取而大悲日廣——這正是般若所開的十地之路。
If all dharmas from the first neither come nor go, how can a bodhisattva walk from one ground to another? The Chapter on Setting Out puts the hardest contradiction of practice before us at its very opening: the grounds cannot be found, yet the grounds must still be cultivated; there is no real self that moves upward, yet not one of morality, patience, hearing the Dharma, giving, and delivering beings can be left out. The Bodhisattva Nāgārjuna gives the simile of horse, elephant, and dragon: when the earlier mount has carried a person to the edge of its strength, one changes to a greater bearer; this is not to deny the road already travelled, but not to take what has already been gained as the end. So the ten grounds become ten deeper acts of letting go and taking up. The Ground of Joy keeps the vow-mind from draining away toward fame and gain; the Ground Free of Stain lets it withstand kindness and enmity; the Ground Possessing Light turns wide learning into the gift of Dharma; the Ground of Increasing Radiance grasps no mark of renunciation within renunciation; the Ground Hard to Conquer guards the subtle points of entry such as intimacy, idle talk, anger, and pride; the Ground of Manifest Presence is still able to give without regret when the one who asks truly appears. Coming to the Ground of Deep Entry, first one clings to no view even of self, beings, the elements and sense-fields, or of reliance on the Buddha, the Dharma, the Saṅgha, and the precepts, and then makes emptiness, compassion, patience, knowledge, concentration, and wisdom complete one by one; the acceptance of the non-arising of dharmas does not say that all things are nothing, but that toward the non-arising and non-ceasing of dharmas one can believe and accept, penetrate, be unobstructed, and not turn back. Thereafter the Unmoving Ground can manifest a body and teach the Dharma according to capacity; the Ground of Roots of Goodness makes the vow into a language, a family, a retinue, and a world that beings can meet; and only the Ground of the Dharma Cloud, like a great cloud raining everywhere, turns what was cultivated ground by ground into unobstructed Buddha-work. In reading this chapter there is no need first to assign oneself a rank; one need only see, in every choice, whether what is gained grows lighter and what is taken up grows deeper, and test one's vow by the present thought, word, and deed. True setting out is therefore not asking how high one stands, but that with every step forward there is one part less of gain that can be possessed and one part more of beings one will not abandon. No one moves and yet wholesome dharmas deepen day by day; no ground can be grasped and yet great compassion widens day by day. This is the path of the ten grounds that prajñā opens.
【論】 者言： 我等二十法不可得故不著。不可得因緣，如先種種說。我見乃至知者、見者，佛見、僧見，是入眾生空故，是見不應著。餘斷、常乃至戒見，是法空故，不應著。 問曰： 餘者可知，「因見」云何？ 答曰： 一切有為法展轉為〔T25 0417b〕因果，是法中著心取相生見，是名「因見」，所謂非因說因，或因果一異等。 「具足空」者，若菩薩能盡行十八空，是名具足空。 復次，能行二種空：眾生空、法空，是名具足空。 復次，若菩薩能行畢竟空，於中不著，是名具足空。 問曰： 若爾者，佛此中何以但說「自相空」？ 答曰： 此三種空皆是自相空。以住六地菩薩福德故利根，利根故分別諸法取相；以是故，七地中以相空為具足空。 佛或時說有為空、無為空名具足空，或時說不可得空名具足空。 「無相證」者，無相即是涅槃，可證，不可修；不可修故，不得言「知」；無量無邊不可分別故，不得言「具足」。 「知無作」者，三事雖通是知，二事更義立其名，無作但有「知」名。 「三分清淨」者，所謂十善道：身三、口四、意三，是名三分。上以說三解脫門故，此中不復說。「三分清淨」者，或有人身業清淨，口業不清淨；口業清淨，身業不清淨；或身口業清淨，意業不清淨；或有世間三業清淨，而未能離著；是菩薩三業清淨及離著故，是名三分清淨。 「一切眾生中具足慈悲智」者，悲有三種：眾生緣、法緣、無緣。此中說無緣大悲名具足。所謂法性空，乃至實相亦空，是名無緣大悲。菩薩深入實相，然後悲念眾生；譬如人有一子，得好寶物，則深心愛念欲以與之。 「不念一切眾生」者，所謂淨世界具足故。 問曰： 若不念眾生者，云何能淨佛世界？ 答曰： 菩薩令眾生住十善道，為莊嚴佛國；雖莊嚴，未得無礙莊嚴。今菩薩教化〔T25 0417c〕眾生，不取眾生相，諸善根福德清淨；諸善根福德清淨故，是無礙莊嚴。 「一切法等觀」者，如法等忍中說。此中佛自說：「於諸法不增損。」 「知諸法實相」者，如先種種因緣廣說。 「無生法忍」者，於無生滅諸法實相中，信受、通達、無礙、不退，是名無生忍。 「無生智」者，初名忍，後名智；麁者忍，細者智。佛自說：「知名色不生故。」 「說諸法一相」者，菩薩知內外十二入皆是魔網，虛誑不實，於此中生六種識亦是魔網虛誑。何者是實？唯不二法——無眼、無色，乃至無意、無法等，是名實。令眾生離十二入故，常以種種因緣說是不二法。 「破分別相」者，菩薩住是不二法中，破所緣男女、長短、大小等分別諸法。 「轉憶想」者，破內心憶想分別諸法等。 「轉見」者，是菩薩先轉我見、邊見等邪見，然後入道；今轉法見、涅槃見，以諸法無定相。轉涅槃者，轉聲聞、辟支佛見，直趣佛道。 「轉煩惱」者，菩薩以福德持戒力故，折伏麁煩惱，安隱行道，唯有愛、見、慢等微細者在，今亦離細煩惱。復次，菩薩用實智慧，觀是煩惱即是實相；譬如神通人，能轉不淨為淨。 「等定慧地」者，菩薩於初三地慧多定少，未能攝心故；後三地定多慧少，以是故，不得入菩薩位。今眾生空、法空，定慧等故，能安隱行菩薩道；從阿鞞跋致地，漸漸得一切種智慧地。 「調意」者，是菩薩先憶念老、病、死、三惡道，慈愍眾生故，調伏心意；今知諸法實相故不著三界，不著三界故調伏。 「心寂滅」者，菩薩為涅槃故，先於五〔T25 0418a〕欲中折伏五情，意情難折伏故；今住七地，意情寂滅。 「無礙智」者，菩薩得般若波羅蜜，於一切實、不實法中無礙；得是道慧，將一切眾生令入實法，得無礙解脫、得佛眼，於一切法中無礙。 問曰： 是七地中，何以說得佛眼？ 答曰： 是中應學佛眼，於諸法無礙，似如佛眼。 「不染愛」者，是菩薩雖於七地得智慧力，猶有先世因緣，有此肉身，入禪定不著，出禪定時有著氣；隨此肉眼所見，見好人親愛，或愛是七地智慧實法。是故佛說：「於六塵中行捨心，不取好惡相。」 「順入眾生心」者，菩薩住是八地中，順觀一切眾生心之所趣，動發思惟，深念順觀，以智慧分別知：是眾生永無得度因緣；是眾生過無量阿僧祇劫然後可度，是眾生或一劫、二劫乃至十劫可度，是眾生或一世、二世乃至今世可度，是眾生或即時可度者，是熟、是未熟；是人可以聲聞乘度，是人可以辟支佛乘度。譬如良醫診病，知差久近、可治不可治者。 「遊戲諸神通」者，先得諸神通，今得自在遊戲，能至無量無邊世界。菩薩住七地中時，欲取涅槃；爾時，有種種因緣及十方諸佛擁護，還生心欲度眾生。好莊嚴神通，隨意自在，乃至無量無邊世界中無所罣礙，見諸佛國，亦不取佛國相。 「觀諸佛國」者，有菩薩以神通力飛到十方，觀諸清淨世界，取相欲自莊嚴其國。有菩薩佛將至十方，示清淨世界，取淨國相，自作願行；如世自在王佛，將法積比丘至十方，示清〔T25 0418b〕淨世界。或有菩薩自住本國，用天眼見十方清淨世界，初取淨相，後得不著心故還捨。 「如所見佛國，自莊嚴其國」者，如先說。是八地名轉輪地。如轉輪王寶輪至處，無礙無障，無諸怨敵；菩薩住是地中，能雨法寶，滿眾生願，無能障礙，亦能取所見淨國相而自莊嚴其國。 「如實觀佛身」者，觀諸佛身如幻如化，非五眾、十二入、十八界所攝，若長若短，若干種色，隨眾生先世業因緣所見。此中佛自說：「見法身者，是為見佛。」法身者，不可得法空；不可得法空者，諸因緣邊生法，無有自性。 「知上下諸根」者，如十力中說。菩薩先知一切眾生心所行，誰鈍、誰利，誰布施多、誰智慧多，因其多者而度脫之。 「淨佛世界」者，有二種淨：一者、菩薩自淨其身；二者、淨眾生心，令行清淨道。以彼我因緣清淨故，隨所願得清淨世界。 「入如幻三昧」者，如幻人一處住，所作幻事，遍滿世界，所謂四種兵眾，宮殿城郭，飲食歌舞，殺活、憂苦等；菩薩亦如是，住是三昧中，能於十方世界變化，遍滿其中：先行布施等充滿眾生，次說法教化破壞三惡道，然後安立眾生於三乘；一切所可利益之事，無不成就。是菩薩心不動，亦不取心相。 「常入三昧」者，菩薩得如幻等三昧，所役心能有所作；今轉身得報生三昧，如人見色，不用心力。住是三昧中，度眾生安隱，勝於如幻三昧，自然成事，無所役用；如人求財，有役力得者，有自然得者。 「隨眾生所應善根受身」者，菩薩〔T25 0418c〕得二種三昧，二種神通，行得、報得；知以何身、以何語、以何因緣、以何事、以何道、以何方便而為受身，乃至受畜生身而化度之。 「受無邊世界所度之分」者，無量阿僧祇十方世界六道中眾生，是菩薩教化所應度者而度之。是世界有三種：有淨、不淨、有雜。是三種世界中眾生所可應度有利益者，皆攝取之。譬如然燈，為有目之人，不為盲者；菩薩亦如是，或先有因緣者，或始作因緣者。 復次，三千大千世界名一世界，一時起、一時滅；如是等十方如恒河沙等世界，是一佛世界如是一佛世界數，如恒河沙等世界，是一佛世界海如是佛世界海，數如十方恒河沙世界，是佛世界種。如是世界種，十方無量，是名一佛世界。於一切世界中取如是分，是名一佛所度之分。 「得如所願」者，是菩薩福德、智慧具足故，無願不得。聽者聞無量無邊世界所度之分，疑不可得；以是故，次說所願如意。此中佛自說六波羅蜜具足：五度則福德具足，般若則智慧具足。 「知諸天、龍、夜叉、犍闥婆語」者，我上說福德、智慧具足，所願如意；知他人種種語，即是所願事。復次，菩薩得宿命智清淨故，知處處生一切語。復次，得願智故，知立名者心，強作種種名字語言。復次，菩薩得解眾生語言三昧故，通一切語無礙。復次，自得四無礙智，又復學佛四無礙智；以是故，知眾生語言音聲。 「處胎成就」者，有人言：菩薩乘白象，與無量兜率諸天圍遶、恭敬、供養、侍從，〔T25 0419a〕入母胎。 有人言：菩薩母得如幻三昧力故，令腹廣大無量，一切三千大千世界菩薩及天龍鬼神皆得入出；胎中有宮殿、臺觀，先莊嚴床座，懸繒幡蓋，散花，燒香，皆是菩薩福德業因緣所感，然後菩薩來下處之。亦以三昧力故，下入母胎，於兜率天上如故。 「生成就」者，菩薩欲生時，諸天龍鬼神莊嚴三千大千世界；是時，有七寶蓮花座，自然而有；從母胎中，有無量菩薩先出，坐蓮華上，叉手讚歎，俟待菩薩；及諸天龍、鬼神、仙聖、諸玉女等皆合手一心，欲見菩薩生。然後菩薩從母右脇出，如滿月從雲中出，放大光明，照無量世界。是時，有大名聲，遍滿十方世界，唱言：「某國菩薩末後身生。」或有菩薩化生蓮華；於四生中，菩薩胎生、化生。於四種人中，菩薩生剎利、婆羅門二姓中——生此二種姓，人所貴故。 「家成就」者，婆羅門家有智慧，剎利家有力勢；婆羅門利益後世，剎利利益今世。是二種於世有益，是故菩薩在此中生。復次，諸功德法家，所謂不退轉生，是名家生。 「姓成就」者，菩薩兜率天上觀世間何姓為貴、能攝眾生，即於是姓中生。如七佛中，初三佛，憍陳如姓中生；次三佛，迦葉姓中生；釋迦文尼佛，憍曇姓中生。復次，菩薩初深心牢固，是名諸佛姓。有人言：得無生法忍，是諸佛姓；是時，得佛一切種智氣分故，如聲聞法中姓地人。 「眷屬成就」者，皆是智人、善人，世世集功德。此中佛自說：「純以菩薩為眷屬。」如《不可思議經》中說：「瞿毘耶是大菩薩，〔T25 0419b〕一切眷屬皆是住阿毘跋致地菩薩；以方便三昧變化力，為男、為女，共為眷屬。如轉輪聖王居士寶是夜叉、鬼神現作人身，與人共事。」 「出家成就」者，如釋迦文菩薩，夜於宮殿，見諸婇女皆如死狀；十方諸天鬼神齎持幡華供養之具，奉迎將出。是時車匿雖先受淨飯王勅，而隨菩薩意，自牽馬至；四天王使者接捧馬足，踰城而出。為破諸煩惱及魔人，示一切眾人在家之穢。如此大功德貴重之人，猶尚出家，況諸凡細！如是等因緣，名出家成就。 「莊嚴佛樹成就」者，莊嚴菩提樹，如先說。佛此中自說：「是菩提樹，以黃金為根，七寶為莖、節、枝、葉，莖、節、枝、葉光明遍照十方無數阿僧祇諸佛世界。」或有佛以菩薩七寶莊嚴佛樹，或有不如是者。所以者何？諸佛神力不可思議，為眾生故現種種莊嚴。 「一切諸善功德成滿具足」者，菩薩住七地中，破諸煩惱，自利具足；住八地、九地，利益他人，所謂教化眾生，淨佛世界。自利、利他深大故，一切功德具足。如阿羅漢、辟支佛，自利雖重，利他輕故，不名具足；諸天及小菩薩，雖能利益他，而自未除煩惱故，亦不具足。是名功德具足。 「當知如佛」者，菩薩坐如是樹下，入第十地，名為法雲地。譬如大雲澍雨，連下無間；心自然生無量無邊清淨諸佛法，念念無量。爾時，菩薩作是念：「欲界魔王心未降伏。」放眉間光，令百億魔宮闇蔽不現。魔即瞋惱，集其兵眾來逼菩薩。菩薩降魔已，十方諸佛慶其功勳，皆〔T25 0419c〕放眉間光，從菩薩頂入。是時，十地所得功德，變為佛法，斷一切煩惱習，得無礙解脫，具十力、四無所畏、四無礙智、十八不共法、大慈大悲等無量無邊諸佛法。是時，地為六種震動，天雨華香，諸菩薩、天人皆合手讚歎。是時，放大光明，遍照十方無量世界；十方諸佛、菩薩、天人，大聲唱言：「某方某國某甲菩薩，坐於道場，成具佛事，是其光明。」是名十地當知如佛。 復次，佛此中更說第十地相，所謂菩薩行六波羅蜜，以方便力故，過乾慧地，乃至菩薩地，住於佛地。佛地，即是第十地。 菩薩能如是行十地，是名發趣大乘。
《大智度論》卷四十九至卷五十 · T25n1509 0409c19–0419c12
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
原論次第第245則
以下是論釋。
論者說：
從我見一直到知者見、見者見，以及依佛、依僧所起的見，都是把眾生當成實有，所以不應執著；從斷見、常見一直到依戒所起的見，則是把法當成實有，所以也不應執著。
有人問：
餘者可知，『因見』怎樣？
回答說：
一切有為法互相作因作果；如果在這些因果中執著取相而生固定見解，例如把非因說成因，或執因果全同、全異，便叫因見。
能完整修行十八空，叫具足空。
能修眾生空與法空兩種空，也叫具足空。
能修畢竟空而又不執著畢竟空，同樣叫具足空。
有人問：
既然如此，佛這裡為什麼只是說『自相空』？
回答說：
十八空、二空與畢竟空都屬自相空。六地菩薩福德深、根性利，正因分別能力強而容易取法相，所以七地用自相空使空行具足。
佛或時說有為空、無為空名具足空，或時說不可得空名具足空。
無相就是涅槃。它可以證得，卻不是有為造作可修成的一物；又因無量無邊、不可分別，所以不說知或具足，只說證。
所謂『知無作』，是指三事雖然通是知，二事更義立其名，無作只是有『知』名。
三分清淨就是十善道：身業三種、口業四種、意業三種。有些人只清淨身或口，有些身口清淨而意不淨，也有人三業在世間層面清淨卻仍執著。七地菩薩三業清淨又離執著，才是三分清淨。
悲有緣眾生、緣法與無緣三種；這裡以無緣大悲為具足。法性空，乃至實相也空；菩薩深入實相後仍悲念眾生，像人只有一子，得到珍寶便深愛而想給他。
所謂不念一切眾生，是因為淨佛世界的行願已經具足。
有人問：
如果不念眾生者，怎樣能淨佛世界？
回答說：
菩薩教眾生安住十善道以莊嚴佛國，又不取眾生相；因為善根福德清淨，所以莊嚴沒有執取障礙。
所謂『一切法等觀』，是指如法等忍中說。這裡佛自說：『於諸法不增損。』
所謂『知諸法實相』，是指如先種種因緣廣說。
在不生不滅的諸法實相中，能信受、通達、沒有障礙而不退轉，就叫無生法忍。
最初叫忍，後來叫智；較粗的領受叫忍，較細的明見叫智。佛以知道名色不生來解說無生智。
菩薩知道內外十二入像魔網，虛誑不實；由此所生的六識也同樣虛誑。真實處是不落眼色乃至意法二相的不二法。菩薩為使眾生離開十二入之網，以種種因緣宣說不二。
所謂『破分別相』，是指菩薩住是不二法中，破所緣男女、長短、大小等分別諸法。
所謂『轉憶想』，是指破內心憶想分別諸法等。
菩薩先轉我見、邊見等邪見而入道，如今進一步轉去法見與涅槃見，因諸法沒有固定相。轉去涅槃見，是不住聲聞、辟支佛的涅槃而直趣佛道。
菩薩先以福德持戒折伏粗煩惱，仍有微細愛、見、慢；到此再離細惑。又以真實智慧觀煩惱本身不離實相，像有神通者能轉不淨為淨。
初三地智慧偏多、禪定偏少，後三地禪定偏多、智慧偏少，因此還不能安穩入菩薩位。七地眾生空與法空現前，定慧平等，便能安穩行道，從不退地漸入一切種智。
所謂調伏心意，是菩薩先憶念老、病、死與三惡道，又因憐愍眾生而調心；如今更知諸法實相，所以不著三界，心意也由此得到調伏。
所謂心寂滅，是菩薩為趣涅槃，先在五欲境中折伏眼、耳、鼻、舌、身五根；意根最難調伏，到七地時才使意根寂滅。
無礙智，是以般若在一切真實與不真實法中都無障礙，又以道慧帶領眾生進入實法，得無礙解脫與佛眼。
有人問：
是七地中，為什麼說得佛眼？
回答說：
七地所說佛眼，是應當學習佛眼的無礙作用，智慧相似佛眼，不是已與佛完全相同。
七地雖得智慧，仍有宿因肉身；入定時不著，出定後還有愛著餘氣，可能愛眼前好人，也可能愛著七地智慧。因此佛教他在六塵中修捨，不取好惡相。
八地菩薩順觀眾生心行，分別誰全無度緣、誰要經長劫、誰可在數劫或今世得度，誰成熟、誰未熟，又應以聲聞、辟支佛或佛乘度化；像良醫診病，知道痊癒遲速與可治不可治。
菩薩先已得神通，八地更能自在遊戲，通達無邊世界。七地一度傾向取涅槃，因諸佛護念與種種因緣又發度生心；於是莊嚴神通，往來世界無礙，見佛國而不取佛國相。
有菩薩親以神通到十方觀清淨世界，有菩薩由佛帶領觀看，有菩薩住本國以天眼見。最初取淨國相來發願莊嚴自己的國土，後得不著心又放下所取之相。
所謂『如所見佛國，自莊嚴其國』，是指如前文所說。是八地名轉輪地。如轉輪王寶輪至處，無礙無障，無諸怨敵；菩薩住是地中，能雨法寶，滿眾生願，無能障礙，也能取所見淨國相而自莊嚴其國。
如實觀佛身，是觀諸佛身如幻如化，不由五眾、十二入、十八界固定攝取；眾生依宿業見長短種種色身。真正見佛是見法身；法身是不可得的法空，也就是因緣所生法都無自性。
所謂『知上下諸根』，是指如十力中說。菩薩先知一切眾生心所行，誰鈍、誰利，誰布施多、誰智慧多，因其多者而度脫之。
淨佛世界有兩面：菩薩清淨自身，也清淨眾生心，使眾生行清淨道；自他因緣同淨，便隨願得清淨世界。
幻人雖住一處，能幻出遍滿世界的軍隊、宮城、飲食歌舞與種種事件。菩薩住如幻三昧，也能遍在十方先行布施，再說法破三惡道、安立眾生於三乘；一切利生事都能成辦，而心不動，也不取心相。
如幻三昧還要運用心力；報生三昧則由先前修行成熟，度生自然安穩，不再勉強役心，像求財有靠用力得到，也有因先緣成熟而自然得到。
菩薩具行得與報得兩類三昧神通，知道應以哪種身、語言、因緣、事情、道路與方便受生；必要時甚至受畜生身來度化眾生。
九地在淨、不淨與雜染三類世界中，攝取所有有因緣、能得利益的眾生。像點燈是為有眼可見的人；菩薩或承接眾生舊因緣，或為他初種因緣。
論把世界層層推廣：三千大千世界是一世界；恒河沙數世界合成一佛世界；恒河沙數一佛世界合成世界海；恒河沙數世界海合成世界種；十方無量世界種，成一佛所度之分。
九地福德智慧具足，所以所願能成。五度使福德具足，般若使智慧具足；這正回答聽者對無邊所度分是否可能的懷疑。
菩薩由清淨宿命智、願智、解眾生語言三昧，以及自己所得和向佛學習的四無礙智，通達眾生各種語言音聲。
所謂『處胎成就』，是指有人說：菩薩乘白象，與無量兜率諸天圍遶、恭敬、供養、侍從，入母胎。
另有人說：菩薩母親以如幻三昧之力，使腹中廣大無量，三千大千世界的一切菩薩、天、龍、鬼神都能進出；胎中已有宮殿臺觀、莊嚴床座、繒幡寶蓋、散花與燒香，都是菩薩福德業因緣所感，菩薩然後來到其中安住。他又以三昧力示現入母胎，在兜率天的作用仍與先前一樣。
所謂出生成就，是菩薩將出生時，諸天、龍、鬼神先莊嚴三千大千世界，自然出現七寶蓮花座；無量菩薩先從母胎出來，坐在蓮花上合掌讚歎，等候菩薩，天、龍、鬼神、仙聖與諸玉女也都一心合掌欲見菩薩出生。菩薩隨後從母親右脇出生，如滿月出雲，放大光明照無量世界。十方響起大聲，宣告某國最後身菩薩出生。菩薩也有從蓮花化生者；四生之中，菩薩示現胎生或化生；四種人中，菩薩生於剎利、婆羅門二姓，因這兩姓為世人所尊重。
所謂『家成就』，是指婆羅門家有智慧，剎利家有力勢；婆羅門利益後世，剎利利益今世。是二種於世有益，所以菩薩在這裡生。再者，諸功德法家，所謂不退轉生，這就稱為家生。
姓成就有三層說法：菩薩先觀世間所貴、能攝眾生的姓而生；又以初發深心牢固稱諸佛姓；另有人以得無生法忍、初得佛智慧氣分為諸佛姓。
所謂『眷屬成就』，是指都是智人、善人，世世集功德。這裡佛自說：『純以菩薩為眷屬。』如《不可思議經》中說：『瞿毘耶是大菩薩，一切眷屬都是住阿毘跋致地菩薩；以方便三昧變化力，為男、為女，共為眷屬。如轉輪聖王居士寶是夜叉、鬼神現作人身，與人共事。』
所謂『出家成就』，是指如釋迦文菩薩，夜於宮殿，見諸婇女都如死狀；十方諸天鬼神齎持幡華供養之具，奉迎將出。這時車匿雖然先受淨飯王勅，而隨菩薩意，自牽馬至；四天王使者接捧馬足，踰城而出。為破諸煩惱及魔人，示一切眾人在家之穢。如此大功德貴重之人，仍然尚出家，況諸凡細！像這樣的因緣，名出家成就。
所謂『莊嚴佛樹成就』，是指莊嚴菩提樹，如前文所說。佛這裡自說：『是菩提樹，以黃金為根，七寶為莖、節、枝、葉，莖、節、枝、葉光明遍照十方無數阿僧祇諸佛世界。』或有佛以菩薩七寶莊嚴佛樹，或有不這樣者。這是為什麼呢？諸佛神力不可思議，為眾生故現種種莊嚴。
七地破煩惱而自利具足，八地九地教化眾生、清淨佛國而利他深廣；自利利他兩面都深大，才叫一切善功德具足。二乘自利重而利他輕，初學菩薩利他而自身惑未盡，都還不能稱具足。
十地名法雲地，像大雲連續降雨，清淨佛法念念無量生起。菩薩降伏魔軍後，十方諸佛放眉間光從其頂入；十地功德轉成佛法，斷盡煩惱與習氣，具十力、四無所畏、四無礙智、十八不共法與大慈大悲。
十地如佛的展開有明確次序：先以法雲譬說佛法念念生起，再降伏尚未降伏的魔王；十方諸佛放光入頂，十地所修功德轉成佛法；煩惱正使與餘習都斷，十力、四無畏、四無礙智、十八不共法及大慈大悲等佛德具足；地動、天華與十方唱告，則表明成佛之事完成。
佛又以共地說十地：菩薩以方便行六度，超過乾慧地一直到菩薩地的九地，住入佛地；這裡把佛地稱為第十地。
菩薩能這樣修行十地，就稱為向大乘發趣。
全品由初地的深心、平等、布施、求法與實語起行，經二地知恩大悲、三地多聞淨施、四地少欲無著、五地遠離障道、六地六度不退，進到七地空而不捨悲、八地自在利生、九地成就國土眾生，最後以十地法雲成佛。每一地都把前行帶入更深的無所得，也把無所得帶回更廣的利生。所謂發趣，因而不是只累積位次名稱；它要求菩薩在每一層都重新檢查所依、所著與所願，把定慧、福智、自利利他逐步調到完整，又始終不離最初為一切眾生成佛的大心。從無來去開始，以還修善法作路，最後到如佛而仍以方便行六度，首尾正好相應；地地都有所成，也地地不把所得立作實體，於每一次不著中繼續承擔眾生、清淨國土與成佛廣大願。
Item 245 in the Order of the Original Treatise
What follows is the treatise's explanation.
The treatise-author says:
From the view of a self all the way to the view of a knower and the view of a seer, together with the views that arise in dependence on the Buddha and in dependence on the Saṅgha—all of these take beings to be really existent, and so one should not cling to them; from the annihilationist view and the eternalist view all the way to the view that arises in dependence on morality—these take dharmas to be really existent, and so one should not cling to them either.
Question:
The rest can be understood; what is ‘the view of causes’?
Answer:
All conditioned dharmas act as cause and effect for one another; if, within these causes and effects, one clings, grasps at marks, and gives rise to a fixed view—for example, calling what is not a cause a cause, or holding that cause and effect are wholly the same or wholly different—this is called the view of causes.
To be able to cultivate the eighteen emptinesses completely is called complete emptiness.
To be able to cultivate the two emptinesses, the emptiness of beings and the emptiness of dharmas, is also called complete emptiness.
To be able to cultivate ultimate emptiness and yet not cling to ultimate emptiness is likewise called complete emptiness.
Question:
If that is so, why does the Buddha here speak only of ‘the emptiness of specific marks’?
Answer:
The eighteen emptinesses, the two emptinesses, and ultimate emptiness all belong to the emptiness of specific marks. The bodhisattva of the sixth ground has deep merit and sharp faculties, and precisely because his power of discrimination is strong he easily grasps at the marks of dharmas; therefore on the seventh ground the emptiness of specific marks is used to make his practice of emptiness complete.
The Buddha sometimes says that the emptiness of the conditioned and the emptiness of the unconditioned are called complete emptiness, and sometimes says that the emptiness of the unfindable is called complete emptiness.
The signless is precisely nirvāṇa. It can be realised, yet it is not a thing that can be brought about by conditioned making and cultivating; and because it is immeasurable, boundless, and beyond discrimination, one does not speak of knowing it or completing it, but speaks only of realising it.
As for ‘knowing non-action’: although all three matters are in common a knowing, two of them are further given names according to their meaning, while non-action has only the name ‘knowing’.
The threefold purity is the ten wholesome paths of action: three kinds of bodily action, four kinds of verbal action, and three kinds of mental action. Some people purify only body or speech; some are pure in body and speech but not pure in mind; and there are also people whose three kinds of action are pure at the worldly level but who still cling. Only when the bodhisattva of the seventh ground is pure in the three kinds of action and also free of clinging is it the threefold purity.
Compassion is of three kinds: taking beings as its object, taking dharmas as its object, and without an object; here great compassion without an object is what is complete. The dharma-nature is empty, and even the real mark is empty; after the bodhisattva has deeply entered the real mark, he still keeps beings in mind with compassion, like a person who has only one son: on obtaining a precious jewel, he loves the son deeply and wishes to give it to him.
As for not keeping any beings in mind: this is because the practice and vow of purifying buddha-worlds are already complete.
Question:
If he does not keep beings in mind, how can he purify buddha-worlds?
Answer:
The bodhisattva teaches beings to abide securely in the ten wholesome paths of action and so adorns the buddha-land, and yet he does not grasp the mark of beings; because his roots of goodness and his merit are pure, the adornment has no obstruction of grasping.
As for ‘contemplating all dharmas equally’: this is as explained under the acceptance of the equality of dharmas. Here the Buddha himself says: ‘Toward all dharmas there is neither increase nor decrease.’
As for ‘knowing the real mark of all dharmas’: this is as has been explained at length earlier through all kinds of causes and conditions.
Within the real mark of all dharmas, which neither arises nor ceases, to be able to believe and receive it, to penetrate it without obstruction, and not to retrogress—this is called the acceptance of the non-arising of dharmas.
At first it is called acceptance, and later it is called knowledge; the coarser taking-in is called acceptance, and the finer clear seeing is called knowledge. The Buddha explains the knowledge of non-arising by knowing that name-and-form does not arise.
The bodhisattva knows that the inner and outer twelve sense-fields are like Māra's net, false and unreal; the six consciousnesses that arise from them are likewise false. The real place is the non-dual dharma, which does not fall into the two marks of eye and form, and so on down to mind and dharmas. In order to make beings leave the net of the twelve sense-fields, the bodhisattva proclaims the non-dual through all kinds of causes and conditions.
As for ‘breaking the marks of discrimination’: this means that the bodhisattva, abiding in this non-dual dharma, breaks the discriminating of dharmas taken as objects—male and female, long and short, large and small, and so on.
As for ‘turning recollection and imagining’: this means breaking the inner mind's recollection, imagining, and discrimination of dharmas, and the like.
Earlier the bodhisattva turned away wrong views such as the view of a self and extreme views and so entered the path; now he goes a step further and turns away the view of dharmas and the view of nirvāṇa, because dharmas have no fixed mark. To turn away the view of nirvāṇa is not to abide in the nirvāṇa of the śrāvakas and pratyekabuddhas but to head straight for the Buddha path.
Earlier the bodhisattva subdued the coarse afflictions through merit and keeping morality, yet subtle craving, views, and conceit still remained; at this point he further leaves the subtle defilements. Moreover, with true wisdom he contemplates that the afflictions themselves are not apart from the real mark, just as one who has spiritual powers can turn the impure into the pure.
On the first three grounds wisdom predominates and meditative absorption is lesser; on the latter three grounds meditative absorption predominates and wisdom is lesser; therefore one cannot yet securely enter the bodhisattva's position. On the seventh ground the emptiness of beings and the emptiness of dharmas are present before him, and absorption and wisdom are in balance, so he is able to practise the path securely and, from the non-retrogressing ground, gradually enter the omniscience of all kinds.
As for taming the mind and intention: the bodhisattva earlier recollected old age, sickness, and death and the three evil paths, and also tamed his mind out of pity for beings; now he further knows the real mark of all dharmas and so does not cling to the three realms, and through this his mind and intention are also tamed.
As for the mind being still and extinguished: in order to head for nirvāṇa, the bodhisattva earlier subdued the five faculties of eye, ear, nose, tongue, and body amid the objects of the five desires; the mind faculty is the hardest to tame, and only on reaching the seventh ground does he make the mind faculty still and extinguished.
Unobstructed knowledge means that, by prajñā, he is without obstruction among all real and unreal dharmas, and also that, by the wisdom of the path, he leads beings into the real dharma and attains unobstructed liberation and the buddha eye.
Question:
Why is it said that on this seventh ground he attains the buddha eye?
Answer:
The buddha eye spoken of on the seventh ground means that he ought to train in the unobstructed function of the buddha eye, and that his wisdom resembles the buddha eye; it does not mean that he is already wholly the same as the Buddha.
Although he has attained wisdom on the seventh ground, he still has a fleshly body from past causes; when he enters absorption he does not cling, but after emerging from absorption there is still a residual trace of attachment, and he may love a good person before him, or he may love and cling to the wisdom of the seventh ground. Therefore the Buddha teaches him to cultivate relinquishment amid the six sense-objects, not grasping the marks of the pleasing and the displeasing.
The bodhisattva of the eighth ground contemplates, in accordance with them, the workings of beings' minds, and distinguishes who has no conditions at all for being ferried across, who must pass through long kalpas, and who can be ferried across within a few kalpas or in this present life; who is ripe and who is not yet ripe; and whether each should be transformed by the vehicle of the śrāvakas, of the pratyekabuddhas, or of the Buddha—like a good physician examining an illness, who knows whether recovery will be slow or quick and whether it can be cured or not.
The bodhisattva had already attained spiritual powers earlier; on the eighth ground he is further able to play freely in them and to penetrate boundless worlds. On the seventh ground he at one point inclined toward taking nirvāṇa, but through the protective mindfulness of the Buddhas and all kinds of causes and conditions he again aroused the mind of ferrying beings across; thereupon he adorns his spiritual powers, comes and goes among the worlds without obstruction, and sees buddha-lands without grasping the mark of a buddha-land.
Some bodhisattvas go in person by spiritual power to the ten directions to view pure worlds; some bodhisattvas view them led by a Buddha; some bodhisattvas remain in their own land and see them with the divine eye. At first they grasp the mark of a pure land in order to make the vow to adorn their own land; later, having attained the unclinging mind, they let go again of the mark they had grasped.
As for ‘as he has seen the buddha-lands, so he adorns his own land’: this is as said in the preceding text. This eighth ground is called the Wheel-turning Ground. Just as, wherever the jewel wheel of a wheel-turning king arrives, there is no obstruction, no hindrance, and none of the enemies; so the bodhisattva abiding in this ground is able to rain down the jewels of the Dharma and fulfil the wishes of beings, with nothing able to hinder him, and he is also able to grasp the mark of the pure lands he has seen and so adorn his own land.
To contemplate the Buddha's body as it truly is means contemplating the bodies of the Buddhas as like an illusion, like a conjuration, not held fixed by the five aggregates, the twelve sense-fields, or the eighteen elements; beings, according to their past karma, see form-bodies of all kinds, long or short. Truly seeing the Buddha is seeing the dharma-body; the dharma-body is the emptiness of dharmas, which cannot be obtained—that is, dharmas arising from causes and conditions are all without own-nature.
As for ‘knowing the higher and lower faculties’: this is as explained under the ten powers. The bodhisattva first knows what the minds of all beings practise—who is dull and who is sharp, who gives much and who has much wisdom—and ferries them across to liberation by way of what they have most of.
Purifying buddha-worlds has two sides: the bodhisattva purifies his own person, and also purifies the minds of beings, making beings practise the pure path; when the causes and conditions of self and others are purified together, he obtains a pure world in accordance with his vow.
Although the illusory person stays in one place, he can conjure up armies, palaces and cities, food and drink, singing and dancing, and all kinds of events filling the world. The bodhisattva abiding in the illusion-like samādhi is likewise able to be present everywhere in the ten directions, first practising giving, then teaching the Dharma to break the three evil paths and establishing beings in the three vehicles; every work of benefiting beings he can bring to completion, while his mind does not move and does not grasp the mark of mind either.
The illusion-like samādhi still requires the use of the mind's power; the samādhi born of recompense, by contrast, comes from earlier practice having ripened, so that ferrying beings across is naturally secure and he no longer forces or drives the mind—just as in seeking wealth, some obtain it by exerting effort, and some obtain it naturally because earlier conditions have ripened.
The bodhisattva possesses both kinds of samādhi and spiritual power, those attained through practice and those attained as recompense, and knows with which body, which language, which causes and conditions, which affairs, which road, and which skilful means he should take birth; when necessary he even takes an animal body in order to transform beings.
The ninth ground gathers in, within the three kinds of world—pure, impure, and mixed with defilement—all beings who have causes and conditions and are able to gain benefit. It is like lighting a lamp for people who have eyes that can see; the bodhisattva either takes up beings' old causes and conditions, or plants causes and conditions for them for the first time.
The treatise extends the worlds layer upon layer: a three-thousand great-thousand world is one world; worlds as many as the sands of the Ganges together form one buddha-world; buddha-worlds as many as the sands of the Ganges together form a world-ocean; world-oceans as many as the sands of the Ganges together form a world-seed; the immeasurable world-seeds of the ten directions form the portion ferried across by one Buddha.
On the ninth ground merit and wisdom are complete, and so what he vows can be accomplished. The five perfections make merit complete, and prajñā makes wisdom complete; this is exactly the answer to the listener's doubt whether a boundless portion to be ferried across is possible.
Through the pure knowledge of past lives, the knowledge of the vow, and the samādhi of understanding the languages of beings, together with the four unobstructed knowledges both attained by himself and learned from the Buddha, the bodhisattva penetrates the languages and voices of beings of every kind.
As for ‘accomplishment in dwelling in the womb’: some say that the bodhisattva, riding a white elephant, surrounded, revered, offered to, and attended by immeasurable gods of Tuṣita, enters his mother's womb.
Others say that the bodhisattva's mother, by the power of the illusion-like samādhi, makes her belly vast and immeasurable, so that all the bodhisattvas, gods, nāgas, ghosts and spirits of the three-thousand great-thousand world can go in and out; within the womb there are already palaces, terraces and towers, adorned couches and seats, silk banners and jewelled canopies, scattered flowers and burning incense, all brought about by the causes and conditions of the bodhisattva's deeds of merit, and only then does the bodhisattva come to dwell within it. Moreover, by the power of samādhi he manifests entering his mother's womb, while his activity in the Tuṣita heaven remains the same as before.
As for accomplishment in birth: when the bodhisattva is about to be born, the gods, nāgas, ghosts and spirits first adorn the three-thousand great-thousand world, and seven-jewelled lotus seats appear of themselves; immeasurable bodhisattvas first come out of their mothers' wombs, sit upon the lotuses, join their palms and praise him, waiting for the bodhisattva, and gods, nāgas, ghosts and spirits, seers and sages, and the jade maidens likewise all join their palms single-mindedly, wishing to see the bodhisattva born. The bodhisattva is then born from his mother's right side, like the full moon coming out of the clouds, emitting great light that illumines immeasurable worlds. A great sound rings out in the ten directions, announcing that in such-and-such a land the bodhisattva in his final body has been born. There are also bodhisattvas born by transformation from a lotus; among the four modes of birth, the bodhisattva manifests womb-birth or apparitional birth; among the four kinds of people, the bodhisattva is born into the two castes of the kṣatriyas and the brahmins, because these two castes are respected by the people of the world.
As for ‘accomplishment in family’: this means that brahmin families have wisdom and kṣatriya families have power and influence; the brahmins benefit the later world and the kṣatriyas benefit the present world. These two kinds are beneficial to the world, and so the bodhisattva is born here. Furthermore, the family of all dharmas of merit—namely non-retrogressing birth—this is called birth into the family.
The accomplishment of clan is spoken of in three layers: the bodhisattva first observes which clan the world values and which is able to gather in beings, and is born there; again, the first arousing of the deep mind, firm and steadfast, is called the clan of the Buddhas; and others take attaining the acceptance of the non-arising of dharmas, the first share of the Buddhas' wisdom, to be the clan of the Buddhas.
As for ‘accomplishment in retinue’: this means that all are wise people and good people who have gathered merit life after life. Here the Buddha himself says: ‘Having purely bodhisattvas as his retinue.’ As is said in the Inconceivable Sūtra: ‘Qupiye is a great bodhisattva, and all the retinue are bodhisattvas abiding on the avaivartika ground; by the transforming power of skilful means and samādhi they become men and become women and together form the retinue. It is like the householder jewel of a wheel-turning sage king, which is a yakṣa, a ghost-spirit, appearing in a human body and working together with people.’
As for ‘accomplishment in leaving home’: this is like the bodhisattva Śākyamuni, who at night in the palace saw all the palace women looking like the dead; the gods, ghosts and spirits of the ten directions brought banners, flowers, and implements of offering to welcome him as he was about to go forth. At that time Chandaka, although he had earlier received the command of King Śuddhodana, followed the bodhisattva's intent and himself led the horse to him; the messengers of the Four Heavenly Kings held up the horse's hooves, and he leapt over the city wall and went out. In order to break all afflictions and Māra's people, he showed to all people the defilement of living at home. If even so greatly meritorious and noble a person still leaves home, how much more all the ordinary and petty! Causes and conditions such as these are called accomplishment in leaving home.
As for ‘accomplishment in adorning the buddha-tree’: this means adorning the tree of awakening, as said in the preceding text. Here the Buddha himself says: ‘This tree of awakening has yellow gold for its roots and the seven jewels for its trunk, joints, branches, and leaves; the light of the trunk, joints, branches, and leaves illumines everywhere the countless asaṃkhyeya buddha-worlds of the ten directions.’ Some Buddhas have the bodhisattva adorn the buddha-tree with the seven jewels, and some do not. Why is this? The spiritual power of the Buddhas is inconceivable, and for the sake of beings they manifest adornments of all kinds.
On the seventh ground the afflictions are broken and benefit to self is complete; on the eighth and ninth grounds beings are transformed and the buddha-land is purified, and benefit to others is deep and broad; only when both sides, benefit to self and benefit to others, are deep and great is it called completeness in all good merits. The two vehicles weigh heavily on benefit to self and lightly on benefit to others, and beginner bodhisattvas benefit others while their own defilements are not yet exhausted; neither can yet be called complete.
The tenth ground is called the Ground of the Dharma Cloud: like a great cloud raining without pause, the pure Buddha-dharmas arise immeasurably from thought to thought. After the bodhisattva has subdued Māra's armies, the Buddhas of the ten directions emit light from between their brows, which enters through the crown of his head; the merits of the ten grounds turn into the Buddha-dharmas, the afflictions and the habit-energies are cut off completely, and he is endowed with the ten powers, the four fearlessnesses, the four unobstructed knowledges, the eighteen unshared dharmas, and great kindness and great compassion.
The unfolding of the tenth ground into likeness to the Buddha has a clear sequence: first the Dharma cloud is used as a simile for the Buddha-dharmas arising from thought to thought; next the Māra king not yet subdued is subdued; the Buddhas of the ten directions emit light that enters the crown, and the merits cultivated on the ten grounds turn into the Buddha-dharmas; the fetters proper of the afflictions and their residual habits are all cut off, and the buddha-virtues—the ten powers, the four fearlessnesses, the four unobstructed knowledges, the eighteen unshared dharmas, great kindness and great compassion, and so on—are complete; the shaking of the earth, the heavenly flowers, and the proclamation throughout the ten directions show that the matter of becoming a Buddha has been accomplished.
The Buddha also speaks of the ten grounds in terms of the shared grounds: the bodhisattva, practising the six perfections by skilful means, passes beyond the nine grounds from the ground of dry wisdom up to the bodhisattva ground, and abides entering the buddha ground; here the buddha ground is called the tenth ground.
When the bodhisattva is able to cultivate the ten grounds in this way, it is called setting out toward the Great Vehicle.
The whole chapter begins its practice from the deep mind, equality, giving, seeking the Dharma, and true speech of the first ground; passes through knowing kindness and great compassion on the second ground, much learning and pure giving on the third, few desires and non-clinging on the fourth, keeping far from what obstructs the path on the fifth, and non-retrogression in the six perfections on the sixth; advances to emptiness without abandoning compassion on the seventh, sovereign benefit of beings on the eighth, and the accomplishment of land and beings on the ninth; and finally, with the Dharma cloud of the tenth ground, becomes a Buddha. Every ground carries the preceding practice into a deeper nothing to be attained, and also carries nothing to be attained back into a broader benefit of beings. Setting out, therefore, is not merely the accumulation of names of ranks; it requires the bodhisattva at every layer to examine afresh what he relies on, what he clings to, and what he vows, adjusting absorption and wisdom, merit and wisdom, benefit to self and benefit to others step by step toward completeness, while never departing from the great mind, there from the very beginning, of becoming a Buddha for the sake of all beings. Beginning from no coming or going, taking the return to cultivating wholesome dharmas as the road, and finally arriving at likeness to the Buddha while still practising the six perfections by skilful means—beginning and end correspond exactly; on every ground something is accomplished, and on every ground what is attained is not set up as a real entity, and within each successive non-clinging he goes on shouldering beings, the purifying of lands, and the vast vow of becoming a Buddha.