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大正藏第 16 册 No. 0680 佛说佛地经 No. 680 佛说佛地经 大唐三藏法师玄奘奉 诏译 如是我闻： 一时薄伽梵，住最胜光曜七宝庄严，放大光明普照一切无边世界。无量方所妙饰间列周圆无际，其量难测超过三界所行之处，胜出世间善根所起，最极自在净识为相。如来所都，诸大菩萨众所云集，无量天龙人非人等常所翼从，广大法味喜乐所持。作诸众生一切义利，灭诸烦恼交横缠垢，远离众魔过诸庄严。如来庄严之所依处，大念慧行以为游路，大止妙观以为所乘，大空、无相、无愿解脱为所入门，无量功德众所庄严，大宝花王众所建立。大宫殿中，是薄伽梵最清净觉，不二现行趣无相法。住于佛住，逮得一切佛平等性到无障处，不可转法所行无碍。其所成立不可思议，游于三世平等法性，其身流布一切世界。于一切法智无疑滞，于一切行成就大觉，于诸法智无有疑惑。凡所现身不可分别，一切菩萨正所求智，得佛无二住胜彼岸不相间杂。如来解脱妙智究竟证无中边，佛地平等极于法界，尽虚空性穷未来际。 与诸无量大声闻众俱，一切调顺皆是佛子。心善解脱、慧善解脱、戒善清净，趣求法乐多闻闻持。其闻积集，善思所思、善说所说、善 现代汉语译本 《佛说佛地经》 唐三藏法师玄奘奉诏译 如是我闻： 一时，薄伽梵（Bhagavan，世尊），住在最胜光曜的七宝庄严之处，放出大光明普遍照耀一切无边世界。无量处所，以微妙的装饰排列，周遍圆满没有边际，它的量难以测量，超过了三界所能到达的地方，胜过世间善根所生起的一切，以最极自在的清净识为体相。这是如来所居住的地方，是诸大菩萨众所聚集的地方，无量的天龙、人和非人等常常侍奉的地方，被广大的法味和喜乐所保持。它能作诸众生的一切义利，灭除诸烦恼交横缠绕的污垢，远离众魔，超过一切庄严。是如来庄严的所依之处，以大念、慧行作为游历的道路，以大止、妙观作为所乘坐的车乘，以大空、无相、无愿解脱作为入门之处，被无量功德众所庄严，被大宝花王众所建立。在这大宫殿中，是薄伽梵最清净的觉悟，不二显现而行于无相之法。安住在佛的住处，获得一切佛的平等性，到达没有障碍的地方，所行之处没有阻碍。它所成立的一切不可思议，游于三世平等的法性，它的身流布于一切世界。对于一切法的智慧没有疑惑，对于一切行成就大觉悟，对于诸法智没有疑惑。凡所显现的身不可分别，是一切菩萨真正所求的智慧，得到佛的无二之住，胜过彼岸而不相间杂。如来的解脱妙智究竟证得无中边，佛地平等极于法界，穷尽虚空的体性，穷尽未来际。 与无量大声闻众在一起，一切都被调伏顺从，都是佛的弟子。他们的心善于解脱，智慧善于解脱，戒律善于清净，追求法乐，多闻并且能够忆持。他们积累所听闻的，善于思考所思考的，善于
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English version The Buddha Speaks the Buddha-bhumi Sutra Translated under Imperial Order by the Tripitaka Master Xuanzang of the Great Tang Dynasty Thus have I heard: At one time, the Bhagavan (World Honored One), dwelt in a most supreme, radiant, seven-jeweled adorned place, emitting great light that universally illuminated all boundless worlds. Countless places were adorned with exquisite decorations, arranged in a complete and boundless manner. Its measure was difficult to fathom, surpassing the realms traversed by the Three Worlds, excelling all worldly roots of goodness, characterized by the most supremely free and pure consciousness. This was the abode of the Tathagata (Thus Come One), the gathering place of great Bodhisattvas, constantly attended by countless devas (gods), nagas (dragons), humans, and non-humans, sustained by the vast flavor of Dharma and joy. It accomplished all benefits and interests for all beings, extinguished the intertwined and entangled defilements of all afflictions, distanced itself from all demons, and surpassed all adornments. It was the place upon which the Tathagata's adornment relied, with great mindfulness and wisdom practice as its path, great cessation and wondrous contemplation as its vehicle, and great emptiness, signlessness, and wishlessness liberation as its entrance. It was adorned by countless meritorious qualities, and established by great jewel flower kings. In this great palace, was the Bhagavan's most pure awakening, non-dually manifesting and proceeding towards the signless Dharma. Abiding in the Buddha's abode, attaining the equality of all Buddhas, reaching a place without obstruction, its conduct unimpeded. What it established was inconceivable, roaming in the equal Dharma-nature of the three times, its body flowing throughout all worlds. In wisdom regarding all dharmas, there was no doubt or stagnation; in all practices, it accomplished great awakening; in the wisdom of all dharmas, there was no doubt. All manifested bodies were indistinguishable, the wisdom truly sought by all Bodhisattvas, attaining the Buddha's non-dual abode, surpassing the other shore without intermingling. The Tathagata's liberation, wondrous wisdom, ultimately realized without middle or edge, the Buddha-bhumi (Buddha-ground) was equal, reaching the limit of the Dharma-realm, exhausting the nature of empty space, and extending to the end of future time. He was with countless great Shravakas (voice-hearers), all tamed and compliant, all were children of the Buddha. Their minds were well liberated, their wisdom well liberated, their precepts well purified, seeking the joy of Dharma, learned and able to retain what they heard. They accumulated what they heard, were skilled in contemplating what was contemplated, skilled in speaking what was spoken, skilled in --------------------------------------------------------------------------------
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作所作，捷慧速慧利慧出慧，胜决择慧大慧广慧及无等慧慧宝成就。具足三明，逮得第一现法乐。住大净福田，威仪寂静大忍柔和成就无减，已善奉行如来圣教。复有无量菩萨摩诃萨，从诸佛土俱来集会，皆住大乘游大乘法。于诸众生其心平等，离诸分别及不分别种种分别，摧诸魔怨，远离一切声闻独觉，系念分别，广大法味喜乐所持。超五怖畏，一向趣入不退转位。息诸众生一切苦恼所逼迫地而现在前，妙生菩萨而为上首。 尔时世尊告妙生菩萨：“妙生当知，有五种法摄大觉地。何等为五？所谓清净法界、大圆镜智、平等性智、妙观察智、成所作智。” “妙生当知，清净法界者，譬如虚空，虽遍诸色种种相中，而不可说有种种相，体唯一味。如是如来清净法界，虽复遍至种种相类所知境界，而不可说有种种相，体唯一味。 “又如虚空，虽遍诸色不相舍离，而不为色过所染污。如是如来清净法界，虽遍一切众生心性，由真实故不相舍离，而不为彼过所染污。 “又如虚空，含容一切身语意业，而此虚空无有起作。如是如来清净法界，含容一切智所变化利众生事，清净法界无有起作。 “又如空中种种色相现生现灭，而此虚空无生无灭。如是如来净法界中，诸智变化利众生事现生 现代汉语译本 已完成应做之事，具备敏捷的智慧、快速的智慧、锐利的智慧、卓越的智慧，殊胜的决断智慧、广大的智慧、以及无与伦比的智慧，成就智慧之宝。完全具备三明（Trividya），获得第一等的现世安乐。安住于广大的清净福田，威仪寂静，具有极大的忍耐力和柔和，成就无有减损的功德，已经很好地奉行如来（Tathagata）的圣教。又有无量无边的菩萨摩诃萨（Bodhisattva-Mahasattva，大菩萨），从各个佛土一同前来，都安住于大乘（Mahayana），游历于大乘之法。对于一切众生，他们的心平等无二，远离各种分别以及不分别的种种分别，摧毁各种魔的怨敌，远离一切声闻（Śrāvaka，小乘弟子）独觉（Pratyekabuddha，缘觉），专注于念头和分别，以广大的法味喜乐所支持。超越五种怖畏，一直趋向进入不退转的地位。平息一切众生被一切苦恼所逼迫的境地，而现在显现于前，以妙生菩萨（Miaosheng Bodhisattva）为首。 这时，世尊（Bhagavan）告诉妙生菩萨（Miaosheng Bodhisattva）：“妙生，你应该知道，有五种法包含着大觉地（Mahabodhibhumi）。是哪五种呢？就是所谓的清净法界（parisuddha-dharmadhatu）、大圆镜智（adarśa-jñāna）、平等性智（samatā-jñāna）、妙观察智（pratyavekṣaṇa-jñāna）、成所作智（kṛtyānuṣṭhāna-jñāna）。” “妙生，你应该知道，清净法界（parisuddha-dharmadhatu）就像虚空一样，虽然遍及各种颜色和各种形象之中，却不能说它有各种形象，其体性只有一种味道。如同如来（Tathagata）的清净法界（parisuddha-dharmadhatu），虽然遍及各种各样的所知境界，却不能说它有各种形象，其体性只有一种味道。 “又如虚空，虽然遍及各种颜色，不互相舍离，却不被颜色的过失所染污。如同如来（Tathagata）的清净法界（parisuddha-dharmadhatu），虽然遍及一切众生的心性，因为真实而不互相舍离，却不被他们的过失所染污。 “又如虚空，包含容纳一切身语意业，而这虚空没有起作。如同如来（Tathagata）的清净法界（parisuddha-dharmadhatu），包含容纳一切智慧所变化利益众生的事情，清净法界（parisuddha-dharmadhatu）没有起作。 “又如空中各种颜色和形象，显现出生，显现灭亡，而这虚空没有生灭。如同如来（Tathagata）的清净法界（parisuddha-dharmadhatu）中，各种智慧变化利益众生的事情显现出生
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English version Having done what should be done, possessing swift wisdom, quick wisdom, sharp wisdom, outstanding wisdom, superior decisive wisdom, great wisdom, vast wisdom, and incomparable wisdom, accomplishing the treasure of wisdom. Fully endowed with the three knowledges (Trividya), attaining the foremost joy in the present life. Abiding in the great pure field of merit, with dignified and serene demeanor, possessing great patience and gentleness, accomplishing undiminished virtues, having well practiced the holy teachings of the Tathagata (如来). Furthermore, there were immeasurable Bodhisattva-Mahasattvas (菩萨摩诃萨, great Bodhisattvas), who came together from various Buddha lands, all abiding in the Mahayana (大乘, Great Vehicle), traveling in the Dharma of the Mahayana. Towards all sentient beings, their minds are equal, free from all discriminations and non-discriminations of various kinds, destroying all demonic enemies, far from all Śrāvakas (声闻, Hearers) and Pratyekabuddhas (独觉, Solitary Buddhas), focused on thoughts and discriminations, sustained by the joy of the vast taste of Dharma. Transcending the five fears, directly entering the irreversible stage. Pacifying the realm where all sentient beings are oppressed by all suffering and afflictions, and now appearing before them, with Miaosheng Bodhisattva (妙生菩萨) as their leader. At that time, the Bhagavan (世尊, World-Honored One) said to Miaosheng Bodhisattva (妙生菩萨): 'Miaosheng, you should know that there are five dharmas that encompass the Mahabodhibhumi (大觉地, Great Enlightenment Ground). What are the five? They are the so-called parisuddha-dharmadhatu (清净法界, pure realm of Dharma), adarśa-jñāna (大圆镜智, great mirror-like wisdom), samatā-jñāna (平等性智, wisdom of equality), pratyavekṣaṇa-jñāna (妙观察智, wisdom of discernment), and kṛtyānuṣṭhāna-jñāna (成所作智, wisdom of accomplishing what needs to be done).' 'Miaosheng, you should know that the parisuddha-dharmadhatu (清净法界, pure realm of Dharma) is like space, although it pervades various colors and various forms, it cannot be said to have various forms, its essence is of one taste. Similarly, the Tathagata's (如来) parisuddha-dharmadhatu (清净法界, pure realm of Dharma), although it pervades various kinds of knowable realms, it cannot be said to have various forms, its essence is of one taste.' 'Moreover, like space, although it pervades various colors without separating from them, it is not defiled by the faults of colors. Similarly, the Tathagata's (如来) parisuddha-dharmadhatu (清净法界, pure realm of Dharma), although it pervades the minds of all sentient beings, because of its truthfulness, it does not separate from them, and it is not defiled by their faults.' 'Moreover, like space, it contains and accommodates all actions of body, speech, and mind, yet this space has no activity. Similarly, the Tathagata's (如来) parisuddha-dharmadhatu (清净法界, pure realm of Dharma) contains and accommodates all the deeds of benefiting sentient beings transformed by wisdom, the parisuddha-dharmadhatu (清净法界, pure realm of Dharma) has no activity.' 'Moreover, like various colors and forms in the sky, appearing and arising, appearing and ceasing, yet this space has no arising and ceasing. Similarly, in the Tathagata's (如来) pure realm of Dharma, various wisdom transformations benefiting sentient beings appear and arise' -------------------------------------------------------------------------------- 现灭，而净法界无生无灭。
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“又如空中种种色相现增现减，而此虚空无增无减。如是如来净法界中，显示如来甘露圣教有增有减，而净法界无增无减。 “又如空中十方色相无边无尽，是虚空界无边尽故，而此虚空无去无来无动无转。如是如来净法界中，建立十方一切众生利益安乐，种种作用无边无尽，清净法界无边尽故，而净法界无去无来无动无转。 “又如空中三千世界现坏现成，而虚空界无坏无成。如是如来净法界中，现无量相成等正觉，或复示现入大涅槃，而净法界非成等觉非入寂灭。 “又如依空种种色相，坏烂烧燥变异可得，而虚空界非彼所变亦无劳弊。如是依止如来净界众生界内，种种学处身语意业毁犯可得，而净法界非彼变异亦无劳弊。 “又如依空大地大山，光明水火帝释眷属，乃至日月种种可得，而虚空界非彼诸相。如是依止如来净界，戒蕴定蕴慧蕴解脱解脱智见诸蕴可得，而净法界非彼诸相。 “又如空中种种因缘展转生起，三千大千无量世界周轮可得，而虚空界无所起作。如是如来净法界中，具无量相诸佛众会周轮可得，而净法界无所起作。 “复次妙生！大圆镜智者，如依圆镜众像影现。如是依止如来智镜，诸处境识众像影现。唯以圆镜为 现代汉语译本： 现灭，而净法界（Dharmadhatu，一切法的真实本性）无生无灭。 ‘又如空中种种色相现增现减，而此虚空无增无减。如是如来净法界中，显示如来甘露圣教有增有减，而净法界无增无减。 ‘又如空中十方色相无边无尽，是虚空界无边尽故，而此虚空无去无来无动无转。如是如来净法界中，建立十方一切众生利益安乐，种种作用无边无尽，清净法界无边尽故，而净法界无去无来无动无转。 ‘又如空中三千世界现坏现成，而虚空界无坏无成。如是如来净法界中，现无量相成等正觉（Anuttara-samyak-sambodhi，无上正等正觉），或复示现入大涅槃（Mahaparinirvana，大般涅槃），而净法界非成等觉非入寂灭。 ‘又如依空种种色相，坏烂烧燥变异可得，而虚空界非彼所变亦无劳弊。如是依止如来净界众生界内，种种学处身语意业毁犯可得，而净法界非彼变异亦无劳弊。 ‘又如依空大地大山，光明水火帝释（Indra，佛教的护法神）眷属，乃至日月种种可得，而虚空界非彼诸相。如是依止如来净界，戒蕴（Silakkhandha，戒的集合）定蕴（Samadhikkhandha，定的集合）慧蕴（Prajnakkhandha，慧的集合）解脱（Vimutti，从束缚中解脱）解脱智见（Vimuttinanadassana，解脱的智慧和见解）诸蕴可得，而净法界非彼诸相。 ‘又如空中种种因缘展转生起，三千大千无量世界周轮可得，而虚空界无所起作。如是如来净法界中，具无量相诸佛众会周轮可得，而净法界无所起作。 ‘复次妙生！大圆镜智（Adarsa-jnana，如实反映一切的智慧）者，如依圆镜众像影现。如是依止如来智镜，诸处境识众像影现。唯以圆镜为