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大正藏第 85 册 No. 2880 究竟大悲经卷第二．三．四 No. 2880 究竟大悲经卷第二 其地大何以然者□□□□□□□□□□□□□□□是病本云何如是解脱用。 佛告无碍菩萨摩诃萨曰。世间大地荷负四种重担。一者诸山。二者江河。三者草木。四者众生。净秽俱载无心简择。是名地之功能。外地如是。内地亦然。病本者谓不销融乖地之用。用同于地。即病解脱。 无碍菩萨摩诃萨白佛言。世尊地大可尔。水大病本亦有百一。云何如言说为解脱。 佛告无碍菩萨摩诃萨曰。汝言地大可尔。水大病本亦有百一者。此事不然。何以故。世间水者能浣能洗能润能渍。如无简择。无简择故不选是择非。无选是择非故垢秽同归。同归真净故名水用。外水如是。内水亦然。以慎水故混融真净垢净同如。即病解脱。若不慎水违水之用。内外皆违名为病本。 无碍菩萨摩诃萨白佛言。世尊地水可然。火大病本亦有百一。云何如说为解脱用。 佛告无碍菩萨摩诃萨曰。世间火者香臭俱烧。如无简择为灰。是一味无有别。外火如此。内火亦然。顺火销融名解脱用。若乖如违之即是病本。 无碍菩萨摩诃萨白佛言。世尊地水火可尔。风大病本亦有百 现代汉语译本 究竟大悲经卷第二 其地大何以然者，是病本云何如是解脱用？ 佛告诉无碍菩萨摩诃萨（Mahāsattva， महानसत्त्व，伟大的菩萨）说：‘世间的大地承载着四种重担。一是诸山，二是江河，三是草木，四是众生。干净和污秽都承载，没有分别选择的心。这是名为地的功能。外在的地是这样，内在的地也是这样。病本是指不能消化融合，违背了地的作用。作用与地相同，就是疾病的解脱。’ 无碍菩萨摩诃萨（Mahāsattva， महानसत्त्व，伟大的菩萨）问佛说：‘世尊，地大可以这样理解。水大的病本也有百一之多，怎样如您所说，通过言说就能解脱呢？’ 佛告诉无碍菩萨摩诃萨（Mahāsattva， महानसत्त्व，伟大的菩萨）说：‘你说地大可以这样理解，水大的病本也有百一之多，这种说法不对。为什么呢？世间的水能够洗涤，能够清洗，能够滋润，能够浸泡，就像没有分别选择一样。因为没有分别选择，所以不选择是与非。因为不选择是与非，所以污垢和干净都归于一处。都归于真净，所以名为水的功用。外在的水是这样，内在的水也是这样。因为谨慎用水，混合融化，真净和污垢都一样，就是疾病的解脱。如果不谨慎用水，违背水的功用，内外都违背，就名为病本。’ 无碍菩萨摩诃萨（Mahāsattva， महानसत्त्व，伟大的菩萨）问佛说：‘世尊，地和水可以这样理解。火大的病本也有百一之多，怎样如您所说，通过言说就能解脱呢？’ 佛告诉无碍菩萨摩诃萨（Mahāsattva， महानसत्त्व，伟大的菩萨）说：‘世间的火，香的和臭的都烧，就像没有分别选择一样，化为灰烬。都是一个味道，没有区别。外在的火是这样，内在的火也是这样。顺应火的消化融合，名为解脱的功用。如果违背，就是疾病的根本。’ 无碍菩萨摩诃萨（Mahāsattva， महानसत्त्व，伟大的菩萨）问佛说：‘世尊，地、水、火可以这样理解。风大的病本也有百一之多，云何如'
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English version Ultimate Great Compassion Sutra, Volume 2 What is the reason for the greatness of earth, and how is the root of illness and the use of liberation? The Buddha told the Bodhisattva Mahasattva (Mahāsattva, महानसत्त्व, Great Being) Boundless Obstruction: 'The earth in the world bears four kinds of burdens. First, the mountains; second, the rivers; third, the grasses and trees; fourth, the sentient beings. It carries both the pure and the impure without any discriminating mind. This is called the function of earth. The external earth is like this, and the internal earth is also like this. The root of illness refers to the inability to digest and integrate, which violates the function of earth. When the function is the same as earth, it is the liberation from illness.' The Bodhisattva Mahasattva (Mahāsattva, महानसत्त्व, Great Being) Boundless Obstruction asked the Buddha: 'World Honored One, the greatness of earth can be understood in this way. But the root of illness for the element of water is also numerous. How can it be liberated through speech as you say?' The Buddha told the Bodhisattva Mahasattva (Mahāsattva, महानसत्त्व, Great Being) Boundless Obstruction: 'You say that the greatness of earth can be understood in this way, and that the root of illness for the element of water is also numerous. This is not correct. Why? Because the water in the world can wash, can cleanse, can moisten, and can soak, just like it has no discrimination. Because there is no discrimination, it does not choose right or wrong. Because it does not choose right or wrong, both filth and purity return to the same place. Because they all return to true purity, it is called the function of water. The external water is like this, and the internal water is also like this. Because of careful use of water, mixing and melting, true purity and impurity are the same, which is the liberation from illness. If one is not careful in using water and violates the function of water, both internally and externally, it is called the root of illness.' The Bodhisattva Mahasattva (Mahāsattva, महानसत्त्व, Great Being) Boundless Obstruction asked the Buddha: 'World Honored One, earth and water can be understood in this way. But the root of illness for the element of fire is also numerous. How can it be liberated through speech as you say?' The Buddha told the Bodhisattva Mahasattva (Mahāsattva, महानसत्त्व, Great Being) Boundless Obstruction: 'The fire in the world burns both fragrant and foul things, just like it has no discrimination, turning them into ashes. It is all one taste, with no difference. The external fire is like this, and the internal fire is also like this. Following the digestion and integration of fire is called the function of liberation. If one violates it, it is the root of illness.' The Bodhisattva Mahasattva (Mahāsattva, महानसत्त्व, Great Being) Boundless Obstruction asked the Buddha: 'World Honored One, earth, water, and fire can be understood in this way. But the root of illness for the element of wind is also numerous. How can' -------------------------------------------------------------------------------- 一。云何世尊说为解脱用。
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佛告无碍菩萨摩诃萨曰。世间风者香臭二气鼓击普收归于空理。外风如此。内风亦然。顺风普收归空理一即解脱用。违风乖用名为病元。 无碍菩萨摩诃萨白佛言。世尊地水火风一一违用乖四用名为病元者。何法为是。唯愿慈哀愍此会众及未来众生。开违顺二法令众得闻案教修学。 佛告无碍菩萨摩诃萨曰。地水火风四大尊重顺是非双融。违招祸患万端。何以故。世间地者顺便增长果实。以头触之丧命损身受苦万端。水大亦然。顺便除去垢秽随人转用。投身于中没溺如死。火大亦然。顺便温和得中吹生作熟济养弥宽。投身于中丧失躯命。风大亦然。顺则鼓击飘动生长万物。投身于风绝气如死。比校内外其唯不别。顺名体解。违名外求。 无碍菩萨摩诃萨白佛言。世尊虽言比校内外其唯不别。不解自身违顺之由。愿佛慈洪嘱当指授。 佛告无碍菩萨摩诃萨曰。一切众生形质为地大。血脉为水大。温暖为火大。出入气为风大。违于地大则无身。违于水大脉川拥塞。违于火大不能销融。违于风大绝于气息。是故顺为体解。违为继结。顺为体解名解脱元。违为继结名为病本。四百四病由违如起。无量解脱从顺如生。 无碍菩萨摩诃萨白佛言。世尊四大体解名 现代汉语译本 一。世尊所说的‘解脱用’(vimutti-prayoga)是什么？ 佛告诉无碍菩萨摩诃萨(Anantāvaraṇa Bodhisattva-mahāsattva)说：世间的风，能将香气和臭气都鼓动聚集，最终归于空性的道理。外在的风是这样，内在的风也是如此。顺应风的规律，普遍地收摄归于空性的道理，这就是‘解脱用’。违背风的规律，使用不当，就是产生疾病的根源。 无碍菩萨摩诃萨问佛说：世尊，如果地、水、火、风这四大元素，各自违背其作用，导致四大的作用失调，这就是产生疾病的根源。那么，是什么法则导致这种情况发生？ 恳请世尊慈悲怜悯在场的听众以及未来的众生，开示顺应和违背这两种法则，使大家能够听闻后按照教导修行。 佛告诉无碍菩萨摩诃萨说：地、水、火、风这四大元素，应当尊重顺应，是非对错都要双向融合。违背它们，就会招致各种各样的灾祸。为什么呢？世间的地，顺应它就能增长果实；如果用头去触碰它，就会丧命损身，遭受各种痛苦。水也是这样，顺应它就能除去污垢，随人使用；如果投身于水中，就会被淹没而死。火也是这样，顺应它就能保持温暖，适中地生火做饭，济养众生；如果投身于火中，就会丧失生命。风也是这样，顺应它就能鼓动飘动，生长万物；如果投身于风中，就会断绝气息而死。比较内外，其实没有什么区别。顺应就叫做‘体解’(kaya-vimoksha)，违背就叫做向外追求。 无碍菩萨摩诃萨问佛说：世尊，虽然说比较内外没有什么区别，但我还是不明白自身违背和顺应的道理，希望佛慈悲开示。 佛告诉无碍菩萨摩诃萨说：一切众生的形体是地大，血脉是水大，温暖是火大，出入的气息是风大。违背地大，就会没有身体；违背水大，脉络就会拥堵阻塞；违背火大，就不能消化食物；违背风大，就会断绝气息。所以，顺应就叫做‘体解’，违背就叫做继续纠结。顺应叫做‘体解’，是解脱的根源；违背叫做继续纠结，是疾病的根本。四百零四种疾病，都是由于违背四大而产生的；无量的解脱，都是从顺应四大而产生的。 无碍菩萨摩诃萨问佛说：世尊，四大元素的‘体解’(kaya-vimoksha)被称为
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English version I. What does the World-Honored One mean by 'application of liberation' (vimutti-prayoga)? The Buddha told Anantāvaraṇa Bodhisattva-mahāsattva: 'The wind in the world gathers both fragrant and foul odors, ultimately returning them to the principle of emptiness. The external wind is like this, and so is the internal wind. To accord with the wind, universally gathering and returning to the principle of emptiness, is the 'application of liberation'. To go against the wind and misuse it is the root of illness.' Anantāvaraṇa Bodhisattva-mahāsattva asked the Buddha: 'World-Honored One, if the earth, water, fire, and wind elements each violate their functions, causing the four elements to be imbalanced, which is the root of illness, what is the principle behind this? I beseech you, with compassion, to have pity on this assembly and future beings, and to reveal the two laws of accordance and violation, so that all may hear and practice according to your teachings.' The Buddha told Anantāvaraṇa Bodhisattva-mahāsattva: 'The four great elements of earth, water, fire, and wind should be respected and accorded with, and right and wrong should be mutually integrated. To violate them invites all kinds of disasters. Why? The earth in the world, when accorded with, increases fruits; but to strike it with the head leads to loss of life, damage to the body, and all kinds of suffering. Water is also like this; when accorded with, it removes filth and is used by people; but to throw oneself into it leads to drowning and death. Fire is also like this; when accorded with, it is warm and moderate, used for cooking and nourishing; but to throw oneself into it leads to loss of life. Wind is also like this; when accorded with, it stirs and moves, growing all things; but to throw oneself into the wind leads to suffocation and death. Comparing the internal and external, there is no difference. Accordance is called 'body liberation' (kaya-vimoksha), violation is called seeking externally.' Anantāvaraṇa Bodhisattva-mahāsattva asked the Buddha: 'World-Honored One, although you say that there is no difference between internal and external, I still do not understand the principle of accordance and violation within oneself. I hope that the Buddha will compassionately instruct me.' The Buddha told Anantāvaraṇa Bodhisattva-mahāsattva: 'The form of all beings is the earth element, the blood vessels are the water element, the warmth is the fire element, and the breath is the wind element. To violate the earth element leads to the absence of a body; to violate the water element leads to the blockage of the vessels; to violate the fire element leads to the inability to digest; to violate the wind element leads to the cessation of breath. Therefore, accordance is called 'body liberation', and violation is called continued entanglement. Accordance is called 'body liberation', which is the root of liberation; violation is called continued entanglement, which is the root of illness. The four hundred and four illnesses arise from violating the four elements; countless liberations arise from according with the four elements.' Anantāvaraṇa Bodhisattva-mahāsattva asked the Buddha: 'World-Honored One, the 'body liberation' (kaya-vimoksha) of the four elements is called --------------------------------------------------------------------------------
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为真极。色受想行识未蒙大师指授嘱当。唯愿大师慈哀愍念指授分明解众生缚。 佛告无碍菩萨摩诃萨曰。色同四大。受想行识今为汝等更说。受无简择。无简择故得失是非一异俱受。俱受名顺。即受解脱。妄辩得失是非名为继缚。亦名病本。想者想缘诸境好恶得失香臭。俱缘无所简择。以无简择故如能遍缘。缘如无间故曰解脱。妄为分别名为患元。行者是非二境得失俱游不背非存。是故曰解脱。违如从之名为病元。识者遍缘根门不简垢净。垢净不简任根使用。名为解脱。若违一根即为病元。何以故。顺如无逆名为体解。体解无缚随自性流。随自性流故一切身相贪欲恚痴皆解脱用。 无碍菩萨摩诃萨白佛言。世尊言顺者。以何等顺顺于顺。复言随自性流。以何等随随自性流。圣说精微不能了故。唯愿指授归伏体解。 佛告无碍菩萨摩诃萨曰。汝所问者甚大利益。吾今为汝分明敷演。汝问顺者以何顺顺于顺。以自性顺顺于自性。故知顺性为圣。违性为凡。以性顺顺性。无顺无性。据违名顺。违没顺亡。是即解脱。违名继业。顺名业缚。继缚既没。解脱亦无。复言随自性流以何等随随自性流者。以自性随随自性流故。影现根门普遍身内。以随随随。随无不周。无所不周故性随性流。 尔时世尊说 现代汉语译本： 真是到了极点。色、受、想、行、识（五蕴，构成个体存在的要素）还没有得到大师的指点和嘱咐，唯愿大师慈悲怜悯，明白地指点，解脱众生的束缚。 佛告诉无碍菩萨摩诃萨（Mahāsattva， महानसत्त्व， महान् सत्त्व，伟大的菩萨）说：‘色’与四大（地、水、火、风，构成物质世界的要素）相同。现在我为你们进一步解说受、想、行、识。‘受’是没有简择的，因为没有简择，所以得失、是非、一异都一并接受。一并接受就叫做‘顺’，顺应就能得到解脱。妄加分辨得失是非，就叫做继续束缚，也叫做疾病的根源。‘想’是对诸境（各种境界）的好坏、得失、香臭进行想象，一并缘取，没有简择。因为没有简择，所以能够普遍地缘取。缘取如同没有间隔，所以叫做解脱。妄加分别就叫做祸患的根源。‘行’是对是非两种境界、得失一并游历，不背离非，保存是，所以叫做解脱。违背这种做法，顺从于某种境况，就叫做疾病的根源。‘识’是普遍地缘取六根（眼、耳、鼻、舌、身、意）的门，不简择垢净（污染与清净）。不简择垢净，任凭六根使用，就叫做解脱。如果违背任何一根，那就是疾病的根源。为什么这样说呢？顺应如如不动，没有违逆，就叫做体解（对真理的领悟）。体解没有束缚，随顺自性流动。随顺自性流动，所以一切身相、贪欲、嗔恚、愚痴都是解脱的运用。 无碍菩萨摩诃萨对佛说：‘世尊所说的‘顺’，是用什么‘顺’来顺应‘顺’呢？又说‘随顺自性流动’，是用什么‘随’来随顺自性流动呢？圣人的说法精微深奥，我不能理解，唯愿您指点，使我归服于体解。’ 佛告诉无碍菩萨摩诃萨说：‘你所问的问题有很大的利益，我现在为你明白地敷陈演说。你问‘顺’，用什么‘顺’来顺应‘顺’？是用自性之顺来顺应自性。所以知道顺应自性是圣人，违背自性是凡人。以自性顺应自性，没有顺，没有自性。根据违背而称之为顺，违背消失，顺应也就不存在了，这就是解脱。违背叫做继续造业，顺应叫做业的束缚。继续束缚既然消失，解脱也就不存在了。’又说‘随顺自性流动’，用什么‘随’来随顺自性流动呢？是用自性之随来随顺自性流动。所以影像显现在六根的门，普遍存在于身内。以随顺来随顺，随顺无所不周遍。因为无所不周遍，所以自性随顺自性流动。’ 当时，世尊宣说。