T16n0680_佛說佛地經
大正藏第 16 冊 No. 0680 佛說佛地經
No. 680
佛說佛地經
大唐三藏法師玄奘奉 詔譯
如是我聞：
一時薄伽梵，住最勝光曜七寶莊嚴，放大光明普照一切無邊世界。無量方所妙飾間列周圓無際，其量難測超過三界所行之處，勝出世間善根所起，最極自在凈識為相。如來所都，諸大菩薩眾所云集，無量天龍人非人等常所翼從，廣大法味喜樂所持。作諸眾生一切義利，滅諸煩惱交橫纏垢，遠離眾魔過諸莊嚴。如來莊嚴之所依處，大念慧行以為游路，大止妙觀以為所乘，大空、無相、無愿解脫為所入門，無量功德眾所莊嚴，大寶花王眾所建立。大宮殿中，是薄伽梵最清凈覺，不二現行趣無相法。住于佛住，逮得一切佛平等性到無障處，不可轉法所行無礙。其所成立不可思議，游於三世平等法性，其身流佈一切世界。於一切法智無疑滯，於一切行成就大覺，于諸法智無有疑惑。凡所現身不可分別，一切菩薩正所求智，得佛無二住勝彼岸不相間雜。如來解脫妙智究竟證無中邊，佛地平等極於法界，盡虛空性窮未來際。
與諸無量大聲聞眾俱，一切調順皆是佛子。心善解脫、慧善解脫、戒善清凈，趣求法樂多聞聞持。其聞積集，善思所思、善說所說、善
【現代漢語翻譯】 現代漢語譯本 《佛說佛地經》
唐三藏法師玄奘奉詔譯
如是我聞：
一時，薄伽梵（Bhagavan，世尊），住在最勝光曜的七寶莊嚴之處，放出大光明普遍照耀一切無邊世界。無量處所，以微妙的裝飾排列，周遍圓滿沒有邊際，它的量難以測量，超過了三界所能到達的地方，勝過世間善根所生起的一切，以最極自在的清凈識為體相。這是如來所居住的地方，是諸大菩薩眾所聚集的地方，無量的天龍、人和非人等常常侍奉的地方，被廣大的法味和喜樂所保持。它能作諸眾生的一切義利，滅除諸煩惱交橫纏繞的污垢，遠離眾魔，超過一切莊嚴。是如來莊嚴的所依之處，以大念、慧行作為遊歷的道路，以大止、妙觀作為所乘坐的車乘，以大空、無相、無愿解脫作為入門之處，被無量功德眾所莊嚴，被大寶花王眾所建立。在這大宮殿中，是薄伽梵最清凈的覺悟，不二顯現而行於無相之法。安住在佛的住處，獲得一切佛的平等性，到達沒有障礙的地方，所行之處沒有阻礙。它所成立的一切不可思議，游於三世平等的法性，它的身流佈於一切世界。對於一切法的智慧沒有疑惑，對於一切行成就大覺悟，對於諸法智沒有疑惑。凡所顯現的身不可分別，是一切菩薩真正所求的智慧，得到佛的無二之住，勝過彼岸而不相間雜。如來的解脫妙智究竟證得無中邊，佛地平等極於法界，窮盡虛空的體性，窮盡未來際。
與無量大聲聞眾在一起，一切都被調伏順從，都是佛的弟子。他們的心善於解脫，智慧善於解脫，戒律善於清凈，追求法樂，多聞並且能夠憶持。他們積累所聽聞的，善於思考所思考的，善於
【English Translation】 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
作所作，捷慧速慧利慧出慧，勝抉擇慧大慧廣慧及無等慧慧寶成就。具足三明，逮得第一現法樂。住大凈福田，威儀寂靜大忍柔和成就無減，已善奉行如來聖教。復有無量菩薩摩訶薩，從諸佛土俱來集會，皆住大乘游大乘法。于諸眾生其心平等，離諸分別及不分別種種分別，摧諸魔怨，遠離一切聲聞獨覺，繫念分別，廣大法味喜樂所持。超五怖畏，一向趣入不退轉位。息諸眾生一切苦惱所逼迫地而現在前，妙生菩薩而為上首。
爾時世尊告妙生菩薩：「妙生當知，有五種法攝大覺地。何等為五？所謂清凈法界、大圓鏡智、平等性智、妙觀察智、成所作智。」
「妙生當知，清凈法界者，譬如虛空，雖遍諸色種種相中，而不可說有種種相，體唯一味。如是如來清凈法界，雖復遍至種種相類所知境界，而不可說有種種相，體唯一味。
「又如虛空，雖遍諸色不相舍離，而不為色過所染污。如是如來清凈法界，雖遍一切眾生心性，由真實故不相舍離，而不為彼過所染污。
「又如虛空，含容一切身語意業，而此虛空無有起作。如是如來清凈法界，含容一切智所變化利眾生事，清凈法界無有起作。
「又如空中種種色相現生現滅，而此虛空無生無滅。如是如來凈法界中，諸智變化利眾生事現生
【現代漢語翻譯】 現代漢語譯本 已完成應做之事，具備敏捷的智慧、快速的智慧、銳利的智慧、卓越的智慧，殊勝的決斷智慧、廣大的智慧、以及無與倫比的智慧，成就智慧之寶。完全具備三明（Trividya），獲得第一等的現世安樂。安住于廣大的清凈福田，威儀寂靜，具有極大的忍耐力和柔和，成就無有減損的功德，已經很好地奉行如來（Tathagata）的聖教。又有無量無邊的菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩），從各個佛土一同前來，都安住于大乘（Mahayana），遊歷于大乘之法。對於一切眾生，他們的心平等無二，遠離各種分別以及不分別的種種分別，摧毀各種魔的怨敵，遠離一切聲聞（Śrāvaka，小乘弟子）獨覺（Pratyekabuddha，緣覺），專注于念頭和分別，以廣大的法味喜樂所支援。超越五種怖畏，一直趨向進入不退轉的地位。平息一切眾生被一切苦惱所逼迫的境地，而現在顯現於前，以妙生菩薩（Miaosheng Bodhisattva）為首。
這時，世尊（Bhagavan）告訴妙生菩薩（Miaosheng Bodhisattva）：「妙生，你應該知道，有五種法包含著大覺地（Mahabodhibhumi）。是哪五種呢？就是所謂的清凈法界（parisuddha-dharmadhatu）、大圓鏡智（adarśa-jñāna）、平等性智（samatā-jñāna）、妙觀察智（pratyavekṣaṇa-jñāna）、成所作智（kṛtyānuṣṭhāna-jñāna）。」
「妙生，你應該知道，清凈法界（parisuddha-dharmadhatu）就像虛空一樣，雖然遍及各種顏色和各種形象之中，卻不能說它有各種形象，其體性只有一種味道。如同如來（Tathagata）的清凈法界（parisuddha-dharmadhatu），雖然遍及各種各樣的所知境界，卻不能說它有各種形象，其體性只有一種味道。
「又如虛空，雖然遍及各種顏色，不互相舍離，卻不被顏色的過失所染污。如同如來（Tathagata）的清凈法界（parisuddha-dharmadhatu），雖然遍及一切眾生的心性，因為真實而不互相舍離，卻不被他們的過失所染污。
「又如虛空，包含容納一切身語意業，而這虛空沒有起作。如同如來（Tathagata）的清凈法界（parisuddha-dharmadhatu），包含容納一切智慧所變化利益眾生的事情，清凈法界（parisuddha-dharmadhatu）沒有起作。
「又如空中各種顏色和形象，顯現出生，顯現滅亡，而這虛空沒有生滅。如同如來（Tathagata）的清凈法界（parisuddha-dharmadhatu）中，各種智慧變化利益眾生的事情顯現出生
【English Translation】 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 (如來). Furthermore, there were immeasurable Bodhisattva-Mahasattvas (菩薩摩訶薩, 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 (聲聞, Hearers) and Pratyekabuddhas (獨覺, 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 (妙生菩薩) as their leader.
At that time, the Bhagavan (世尊, World-Honored One) said to Miaosheng Bodhisattva (妙生菩薩): 'Miaosheng, you should know that there are five dharmas that encompass the Mahabodhibhumi (大覺地, Great Enlightenment Ground). What are the five? They are the so-called parisuddha-dharmadhatu (清凈法界, pure realm of Dharma), adarśa-jñāna (大圓鏡智, great mirror-like wisdom), samatā-jñāna (平等性智, wisdom of equality), pratyavekṣaṇa-jñāna (妙觀察智, 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 (清凈法界, 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 (如來) parisuddha-dharmadhatu (清凈法界, 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 (如來) parisuddha-dharmadhatu (清凈法界, 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 (如來) parisuddha-dharmadhatu (清凈法界, pure realm of Dharma) contains and accommodates all the deeds of benefiting sentient beings transformed by wisdom, the parisuddha-dharmadhatu (清凈法界, 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 (如來) pure realm of Dharma, various wisdom transformations benefiting sentient beings appear and arise'
現滅，而凈法界無生無滅。
「又如空中種種色相現增現減，而此虛空無增無減。如是如來凈法界中，顯示如來甘露聖教有增有減，而凈法界無增無減。
「又如空中十方色相無邊無盡，是虛空界無邊盡故，而此虛空無去無來無動無轉。如是如來凈法界中，建立十方一切眾生利益安樂，種種作用無邊無盡，清凈法界無邊盡故，而凈法界無去無來無動無轉。
「又如空中三千世界現壞現成，而虛空界無壞無成。如是如來凈法界中，現無量相成等正覺，或復示現入大涅槃，而凈法界非成等覺非入寂滅。
「又如依空種種色相，壞爛燒燥變異可得，而虛空界非彼所變亦無勞弊。如是依止如來凈界眾生界內，種種學處身語意業毀犯可得，而凈法界非彼變異亦無勞弊。
「又如依空大地大山，光明水火帝釋眷屬，乃至日月種種可得，而虛空界非彼諸相。如是依止如來凈界，戒蘊定蘊慧蘊解脫解脫智見諸蘊可得，而凈法界非彼諸相。
「又如空中種種因緣展轉生起，三千大千無量世界周輪可得，而虛空界無所起作。如是如來凈法界中，具無量相諸佛眾會周輪可得，而凈法界無所起作。
「複次妙生！大圓鏡智者，如依圓鏡眾像影現。如是依止如來智鏡，諸處境識眾像影現。唯以圓鏡為
【現代漢語翻譯】 現代漢語譯本： 現滅，而凈法界（Dharmadhatu，一切法的真實本性）無生無滅。
『又如空中種種色相現增現減，而此虛空無增無減。如是如來凈法界中，顯示如來甘露聖教有增有減，而凈法界無增無減。
『又如空中十方色相無邊無盡，是虛空界無邊盡故，而此虛空無去無來無動無轉。如是如來凈法界中，建立十方一切眾生利益安樂，種種作用無邊無盡，清凈法界無邊盡故，而凈法界無去無來無動無轉。
『又如空中三千世界現壞現成，而虛空界無壞無成。如是如來凈法界中，現無量相成等正覺（Anuttara-samyak-sambodhi，無上正等正覺），或復示現入大涅槃（Mahaparinirvana，大般涅槃），而凈法界非成等覺非入寂滅。
『又如依空種種色相，壞爛燒燥變異可得，而虛空界非彼所變亦無勞弊。如是依止如來凈界眾生界內，種種學處身語意業毀犯可得，而凈法界非彼變異亦無勞弊。
『又如依空大地大山，光明水火帝釋（Indra，佛教的護法神）眷屬，乃至日月種種可得，而虛空界非彼諸相。如是依止如來凈界，戒蘊（Silakkhandha，戒的集合）定蘊（Samadhikkhandha，定的集合）慧蘊（Prajnakkhandha，慧的集合）解脫（Vimutti，從束縛中解脫）解脫智見（Vimuttinanadassana，解脫的智慧和見解）諸蘊可得，而凈法界非彼諸相。
『又如空中種種因緣展轉生起，三千大千無量世界周輪可得，而虛空界無所起作。如是如來凈法界中，具無量相諸佛眾會周輪可得，而凈法界無所起作。
『複次妙生！大圓鏡智（Adarsa-jnana，如實反映一切的智慧）者，如依圓鏡眾像影現。如是依止如來智鏡，諸處境識眾像影現。唯以圓鏡為
【English Translation】 English version: Existing and ceasing, while the pure Dharmadhatu (the true nature of all phenomena) has neither arising nor ceasing.
『Furthermore, just as various appearances in the sky seem to increase and decrease, yet the sky itself neither increases nor decreases, so too, within the pure Dharmadhatu of the Tathagata (如來), the nectar-like holy teachings of the Tathagata appear to increase and decrease, yet the pure Dharmadhatu neither increases nor decreases.
『Furthermore, just as the appearances of the ten directions in the sky are boundless and endless because the realm of space is boundless, yet this space neither goes nor comes, neither moves nor transforms, so too, within the pure Dharmadhatu of the Tathagata, the benefit and happiness of all sentient beings in the ten directions are established, and various activities are boundless and endless because the pure Dharmadhatu is boundless, yet the pure Dharmadhatu neither goes nor comes, neither moves nor transforms.
『Furthermore, just as three thousand worlds in the sky appear to be destroyed and formed, yet the realm of space is neither destroyed nor formed, so too, within the pure Dharmadhatu of the Tathagata, countless forms of attaining Anuttara-samyak-sambodhi (無上正等正覺, unsurpassed perfect enlightenment) appear, or the entering into Mahaparinirvana (大般涅槃, great complete nirvana) is shown, yet the pure Dharmadhatu neither attains enlightenment nor enters into quiescence.
『Furthermore, just as various appearances relying on space, such as decay, rot, burning, dryness, and change, can be found, yet the realm of space is neither changed by them nor suffers weariness, so too, relying on the pure realm of the Tathagata within the realm of sentient beings, various violations of the precepts of conduct in body, speech, and mind can be found, yet the pure Dharmadhatu is neither changed by them nor suffers weariness.
『Furthermore, just as relying on space, the great earth, great mountains, the retinue of Indra (帝釋, a protector deity in Buddhism) with light, water, and fire, and even the sun and moon can be found, yet the realm of space is not those appearances, so too, relying on the pure realm of the Tathagata, the aggregates of morality (Silakkhandha, 戒蘊), concentration (Samadhikkhandha, 定蘊), wisdom (Prajnakkhandha, 慧蘊), liberation (Vimutti, 解脫), and the knowledge and vision of liberation (Vimuttinanadassana, 解脫智見) can be found, yet the pure Dharmadhatu is not those appearances.
『Furthermore, just as various conditions arise and develop in the sky, and countless world-systems of three thousand great thousands can be found revolving, yet the realm of space does nothing, so too, within the pure Dharmadhatu of the Tathagata, assemblies of Buddhas with countless forms can be found revolving, yet the pure Dharmadhatu does nothing.
『Moreover, O Wonderful Being! The Great Mirror Wisdom (Adarsa-jnana, 大圓鏡智) is like the reflection of various images in a round mirror. Likewise, relying on the wisdom-mirror of the Tathagata, the images of various realms of objects and consciousness are reflected. The round mirror is only
譬喻者，當知圓鏡、如來智鏡平等平等，是故智鏡名圓鏡智。
「如大圓鏡，有樂福人懸高勝處無所動搖，諸有去來無量眾生，於此觀察自身德失，為欲存德舍諸失故。如是如來懸圓鏡智處凈法界，無間斷故無所動搖，欲令無量無數眾生觀于染凈，為欲取凈舍諸染故。
「又如圓鏡極善磨瑩，鑒凈無垢光明遍照。如是如來大圓鏡智，于佛智上，一切煩惱、所知障垢永出離故極善磨瑩，為依止定所攝持故鑒凈無垢，作諸眾生利樂事故光明遍照。
「又如圓鏡依緣本質，種種影像相貌生起。如是如來大圓鏡智，於一切時依諸緣故，種種智影相貌生起。
「如圓鏡上非一眾多諸影像起，而圓鏡上無諸影像，而此圓鏡無動無作。如是如來圓鏡智上，非一眾多諸智影起，圓鏡智上無諸智影，而此智鏡無動無作。
「又如圓鏡與眾影像非合非離，不聚集故，現彼緣故。如是如來大圓鏡智，與眾智影非合非離，不聚集故，不散失故。
「又如圓鏡周瑩其面，於一切處為諸影像遍起依緣。如是如來大圓鏡智，不斷無量眾行善瑩，為諸智影遍起依緣，謂聲聞乘諸智影像、獨一覺乘諸智影像、無上大乘諸智影像，為欲令諸聲聞乘人依聲聞乘而出離故，獨一覺人依獨覺乘而出離故，大乘之人依無上乘而
【現代漢語翻譯】 現代漢語譯本：譬喻來說，應當知道圓鏡（圓滿的鏡子）就像如來的智慧之鏡一樣，平等無二，因此智慧之鏡被稱為圓鏡智（圓滿的智慧之鏡）。 就像一面巨大的圓鏡，有積聚福德的人將它懸掛在高處，穩固不動搖。無數來來往往的眾生，都可以在這面鏡子中觀察自己的優點和缺點，爲了保持優點而捨棄缺點。同樣，如來將圓鏡智懸掛在清凈的法界中，因為沒有間斷所以不會動搖，爲了讓無數眾生觀察染污和清凈，爲了獲取清凈而捨棄各種染污。 又如同一面圓鏡，經過極好的打磨，清澈明亮，沒有污垢，光明遍照。同樣，如來的大圓鏡智，在佛的智慧之上，因為永遠脫離了一切煩惱和所知障的污垢，所以經過了極好的打磨；因為依靠禪定的攝持，所以清澈明亮，沒有污垢；爲了給眾生帶來利益和快樂，所以光明遍照。 又如同一面圓鏡，依靠外在的條件和本質，各種影像和相貌得以顯現。同樣，如來的大圓鏡智，在任何時候都依靠各種因緣，各種智慧的影像和相貌得以顯現。 就像圓鏡上顯現出許多不同的影像，但圓鏡本身並沒有這些影像，而這面圓鏡既不主動也不造作。同樣，如來的圓鏡智上顯現出許多不同的智慧影像，但圓鏡智本身並沒有這些智慧影像，而這智慧之鏡既不主動也不造作。 又如同一面圓鏡與眾多影像之間，既不結合也不分離，因為影像不會聚集，而是隨著外緣而顯現。同樣，如來的大圓鏡智與眾多智慧影像之間，既不結合也不分離，因為智慧影像不會聚集，也不會散失。 又如同一面圓鏡，周遍光潔，在任何地方都為各種影像的顯現提供依靠和條件。同樣，如來的大圓鏡智，不斷地以無量的修行善行來磨礪，為各種智慧影像的普遍顯現提供依靠和條件，這些智慧影像包括聲聞乘（聽聞佛法而修行的乘）的智慧影像、獨一覺乘（獨自覺悟的乘）的智慧影像、無上大乘（最高的乘）的智慧影像，爲了讓那些修習聲聞乘的人依靠聲聞乘而得到解脫，讓那些修習獨一覺乘的人依靠獨覺乘而得到解脫，讓那些修習大乘的人依靠無上乘而得到解脫。
【English Translation】 English version: By way of illustration, it should be known that the round mirror (perfect mirror) is like the Tathagata's (如來) wisdom mirror, equal and without difference. Therefore, the wisdom mirror is called the Round Mirror Wisdom (圓鏡智). Like a large round mirror, a person with accumulated merit hangs it in a high place, stable and unmoving. Countless beings coming and going can observe their own merits and demerits in this mirror, in order to maintain merits and discard demerits. Similarly, the Tathagata hangs the Round Mirror Wisdom in the pure Dharma Realm (法界), unmoving because it is without interruption, in order to allow countless beings to observe defilement and purity, in order to obtain purity and discard various defilements. Furthermore, like a round mirror that is extremely well polished, clear and bright, without impurities, and with light shining everywhere. Similarly, the Tathagata's Great Round Mirror Wisdom, above the Buddha's wisdom, is extremely well polished because it is forever free from the defilements of all afflictions and knowledge obscurations (所知障); clear and bright without impurities because it is upheld by the concentration of Samadhi (定); and with light shining everywhere because it brings benefit and happiness to all beings. Furthermore, like a round mirror, relying on external conditions and its essence, various images and appearances manifest. Similarly, the Tathagata's Great Round Mirror Wisdom, at all times, relies on various conditions, and various wisdom images and appearances manifest. Just as many different images appear on a round mirror, but the round mirror itself does not have these images, and this round mirror is neither active nor creating. Similarly, many different wisdom images appear on the Tathagata's Round Mirror Wisdom, but the Round Mirror Wisdom itself does not have these wisdom images, and this wisdom mirror is neither active nor creating. Furthermore, like a round mirror and the numerous images are neither combined nor separated, because the images do not gather, but appear according to external conditions. Similarly, the Tathagata's Great Round Mirror Wisdom and the numerous wisdom images are neither combined nor separated, because the wisdom images do not gather, nor are they lost. Furthermore, like a round mirror, perfectly polished, providing reliance and conditions for the manifestation of various images everywhere. Similarly, the Tathagata's Great Round Mirror Wisdom, constantly polished by immeasurable virtuous practices, provides reliance and conditions for the universal manifestation of various wisdom images, including the wisdom images of the Sravaka Vehicle (聲聞乘) (the vehicle of those who hear and practice the Dharma), the wisdom images of the Pratyekabuddha Vehicle (獨一覺乘) (the vehicle of solitary realizers), and the wisdom images of the Unsurpassed Great Vehicle (無上大乘) (the highest vehicle), in order to allow those who practice the Sravaka Vehicle to attain liberation by relying on the Sravaka Vehicle, to allow those who practice the Pratyekabuddha Vehicle to attain liberation by relying on the Pratyekabuddha Vehicle, and to allow those who practice the Great Vehicle to attain liberation by relying on the Unsurpassed Vehicle.
出離故。
「如圓鏡中大影可得，所謂大地大山大樹大宮舍影，而是圓鏡不等彼量。如是如來圓鏡智上，從極喜地乃至佛地智影可得，及與一切世出世法智影可得，而圓鏡智非彼份量。
「又如圓鏡，非處障質影像起緣。如是如來大圓鏡智，非惡友攝聞不正法障礙眾生智影起緣，彼非器故。
「又如圓鏡，非處闇質影像起緣。如是如來大圓鏡智，非處樂惡愚闇眾生智影起緣，彼非器故。
「又如圓鏡，非處遠質影像起緣。如是如來大圓鏡智，非處不凈感匱法業不信眾生智影起緣，彼非器故。
「複次妙生！平等性智者，由十種相圓滿成就。證得諸相增上喜愛，平等法性圓滿成故；證得一切領受緣起，平等法性圓滿成故；證得遠離異相非相，平等法性圓滿成故；弘濟大慈，平等法性圓滿成故；無待大悲，平等法性圓滿成故；隨諸眾生所樂示現，平等法性圓滿成故；一切眾生敬受所說，平等法性圓滿成故；世間寂靜皆同一味，平等法性圓滿成故；世間諸法苦樂一味，平等法性圓滿成故；修殖無量功德究竟，平等法性圓滿成故。
「複次妙生！妙觀察智者，譬如世界持眾生界，如是如來妙觀察智，任持一切陀羅尼門、三摩地門，無礙辯說諸佛妙法。
「又如世界是諸眾生，頓起
【現代漢語翻譯】 現代漢語譯本： 出離的緣故。
『就像圓形鏡子中可以顯現大的影像，比如大地、大山、大樹、大宮殿的影像，但圓形鏡子的大小並不等於那些影像的大小。同樣，如來的大圓鏡智上，從極喜地（菩薩十地之第一地，歡喜地）乃至佛地的智慧影像都可以顯現，以及一切世間和出世間的法的智慧影像都可以顯現，但大圓鏡智本身並非那些影像的份量。』
『又如圓形鏡子，不是處於被遮蔽的物體就能顯現影像的緣由。同樣，如來的大圓鏡智，不是被惡友攝受、聽聞不正法而有障礙的眾生的智慧影像顯現的緣由，因為他們不是合適的器皿。』
『又如圓形鏡子，不是處於黑暗中的物體就能顯現影像的緣由。同樣，如來的大圓鏡智，不是處於快樂或痛苦、愚昧無知的眾生的智慧影像顯現的緣由，因為他們不是合適的器皿。』
『又如圓形鏡子，不是處於遙遠地方的物體就能顯現影像的緣由。同樣，如來的大圓鏡智，不是處於不凈、感受匱乏法業、不相信的眾生的智慧影像顯現的緣由，因為他們不是合適的器皿。』
『再者，妙生（菩薩名）！平等性智，由十種相圓滿成就。證得諸相增上喜愛，是因為平等法性圓滿成就；證得一切領受緣起，是因為平等法性圓滿成就；證得遠離異相非相，是因為平等法性圓滿成就；弘揚救濟大慈，是因為平等法性圓滿成就；無所等待的大悲，是因為平等法性圓滿成就；隨順各種眾生所喜好的而示現，是因為平等法性圓滿成就；一切眾生敬重接受所說，是因為平等法性圓滿成就；世間寂靜都同一味道，是因為平等法性圓滿成就；世間諸法苦樂一個味道，是因為平等法性圓滿成就；修習種植無量功德究竟圓滿，是因為平等法性圓滿成就。』
『再者，妙生（菩薩名）！妙觀察智，譬如世界能持一切眾生界，同樣，如來的妙觀察智，任持一切陀羅尼門（總持法門）、三摩地門（禪定法門），無礙辯才宣說諸佛的妙法。』
『又如世界是諸眾生，頓然興起
【English Translation】 English version: Due to detachment.
'It is like how large images can be seen in a round mirror, such as images of the great earth, great mountains, great trees, and great palaces, but the round mirror is not equal to their size. Similarly, on the Great Round Mirror Wisdom of the Tathagata (如來), images of wisdom from the Extremely Joyful Ground (極喜地, the first of the ten Bodhisattva grounds, the Ground of Joy) up to the Buddha Ground can be seen, as well as images of wisdom of all worldly and other-worldly dharmas, but the Round Mirror Wisdom itself is not the measure of those images.'
'Furthermore, like a round mirror, it is not the cause for images to arise from objects that are obstructed. Similarly, the Great Round Mirror Wisdom of the Tathagata (如來) is not the cause for images of wisdom to arise from beings who are influenced by bad friends, hear incorrect teachings, and are obstructed, because they are not suitable vessels.'
'Furthermore, like a round mirror, it is not the cause for images to arise from objects that are in darkness. Similarly, the Great Round Mirror Wisdom of the Tathagata (如來) is not the cause for images of wisdom to arise from beings who are in happiness or suffering, ignorant and unenlightened, because they are not suitable vessels.'
'Furthermore, like a round mirror, it is not the cause for images to arise from objects that are far away. Similarly, the Great Round Mirror Wisdom of the Tathagata (如來) is not the cause for images of wisdom to arise from beings who are impure, experience deficient karmic actions, and are without faith, because they are not suitable vessels.'
'Moreover, Wonderful Being (妙生, a Bodhisattva)! The Wisdom of Equality (平等性智) is perfectly accomplished through ten aspects: attaining increased love for all forms because the nature of equality of dharma is perfectly accomplished; attaining the arising of all perceptions because the nature of equality of dharma is perfectly accomplished; attaining detachment from different forms and non-forms because the nature of equality of dharma is perfectly accomplished; greatly aiding with great loving-kindness because the nature of equality of dharma is perfectly accomplished; great compassion without expectation because the nature of equality of dharma is perfectly accomplished; manifesting according to the desires of all beings because the nature of equality of dharma is perfectly accomplished; all beings respectfully receiving what is spoken because the nature of equality of dharma is perfectly accomplished; the tranquility of the world all being of one flavor because the nature of equality of dharma is perfectly accomplished; all dharmas of the world, suffering and happiness, being of one flavor because the nature of equality of dharma is perfectly accomplished; cultivating and planting immeasurable merits to ultimate completion because the nature of equality of dharma is perfectly accomplished.'
'Moreover, Wonderful Being (妙生, a Bodhisattva)! The Wonderful Observing Wisdom (妙觀察智) is like the world that upholds the realms of all beings. Similarly, the Wonderful Observing Wisdom of the Tathagata (如來) upholds all Dharani Doors (陀羅尼門, doors of total retention) and Samadhi Doors (三摩地門, doors of meditative concentration), and eloquently speaks the wonderful dharma of all Buddhas without obstruction.'
'Furthermore, like the world is for all beings, suddenly arising
一切種種無量相識因緣。如是如來妙觀察智，能為頓起一切所知無礙妙智種種無量相識因緣。」
「又如世界種種可玩，園林池等之所莊嚴，甚可愛樂。如是如來妙觀察智，種種可玩波羅蜜多、菩提分法、十力、無畏、不共佛法之所莊嚴，甚可愛樂。
「又如世界，洲渚、日月、四天王天、三十三天及夜摩天、睹史多天、樂變化天、他化自在、梵身天等，妙飾間列。如是如來妙觀察智，世及出世衰盛因果，聲聞、獨覺、菩薩圓證，無餘觀察妙飾間列。
「又如世界為諸眾生廣大受用。如是如來妙觀察智，示現一切諸佛眾會雨大法雨，為令眾生受大法樂。
「如世界中五趣可得，所謂地獄、餓鬼、畜生、人趣、天趣。如是如來觀察智上，無邊因果五趣差別具足顯現。
「如世界中欲、色、無色諸界可得。如是如來觀察智上，無邊因果三界差別具足顯現。
「如世界中蘇迷盧等大寶山王顯現可得。如是如來觀察智上，諸佛菩薩威神所引，廣大甚深教法可得。
「如世界中廣大甚深不可傾動大海可得。如是如來觀察智上，一切天魔外道異論所不傾動，甚深法界教法可得。
「又如世界大小輪山之所圍繞。如是如來妙觀察智，不愚一切自相共相之所圍繞。
「複次妙
【現代漢語翻譯】 現代漢語譯本 『一切種種無量相識因緣。』如是如來妙觀察智，能頓然生起一切所知而無礙的微妙智慧，以及種種無量相識的因緣。 『又如世界種種可玩之物，以園林池塘等來莊嚴，非常可愛。』如是如來妙觀察智，以種種可玩味的波羅蜜多（Pāramitā，到彼岸）、菩提分法（bodhi-pakṣa-dharmas，菩提的組成部分）、十力（daśa-bala，佛的十種力量）、無畏（vaiśāradya，無所畏懼）、不共佛法（āveṇika-buddha-dharma，佛獨有的法）來莊嚴，非常可愛。 『又如世界，以洲渚、日月、四天王天（Cāturmahārājika，四大天王所居住的天界）、三十三天（Trāyastriṃśa，三十三天界）及夜摩天（Yāmadeva，夜摩天界）、睹史多天（Tuṣita，兜率天）、樂變化天（Nirmāṇarati，樂變化天）、他化自在（Paranirmita-vaśavartin，他化自在天）、梵身天（Brahma-kāyika，梵身天）等，巧妙地裝飾排列。』如是如來妙觀察智，對於世間和出世間的衰盛因果，聲聞（Śrāvaka，聽聞佛法而悟道的修行者）、獨覺（Pratyekabuddha，獨自悟道的修行者）、菩薩（Bodhisattva，追求覺悟的修行者）的圓滿證悟，無遺餘地地觀察，巧妙地裝飾排列。 『又如世界為諸眾生廣大受用。』如是如來妙觀察智，示現一切諸佛的集會，降下大法雨，爲了讓眾生接受大法的快樂。 『如世界中五趣可以獲得，所謂地獄、餓鬼、畜生、人趣、天趣。』如是如來觀察智上，無邊的因果五趣差別，具足地顯現。 『如世界中欲界、色界、無色界諸界可以獲得。』如是如來觀察智上，無邊的因果三界差別，具足地顯現。 『如世界中蘇迷盧（Sumeru，須彌山）等大寶山王顯現可以獲得。』如是如來觀察智上，諸佛菩薩的威神所引導的，廣大甚深的教法可以獲得。 『如世界中廣大甚深不可傾動的大海可以獲得。』如是如來觀察智上，一切天魔外道異論所不能傾動，甚深法界的教法可以獲得。 『又如世界大小輪山之所圍繞。』如是如來妙觀察智，不愚昧於一切自相共相之所圍繞。 『複次妙』
【English Translation】 English version 'All kinds of immeasurable conditions of recognition.' Thus, the Wonderful Observing Wisdom of the Tathagata (Tathāgata, 'Thus Gone One', an epithet of the Buddha) is able to instantly generate all-knowing and unobstructed wonderful wisdom, as well as all kinds of immeasurable conditions of recognition. 'Moreover, like the world with all kinds of enjoyable things, adorned with gardens, ponds, and the like, which are very delightful.' Thus, the Wonderful Observing Wisdom of the Tathagata is adorned with all kinds of enjoyable Pāramitās (Pāramitā, perfections), bodhi-pakṣa-dharmas (bodhi-pakṣa-dharmas, factors of enlightenment), ten powers (daśa-bala, ten powers of a Buddha), fearlessness (vaiśāradya, fearlessness), and unique Buddha-dharmas (āveṇika-buddha-dharma, unique qualities of a Buddha), which are very delightful. 'Moreover, like the world, adorned and arranged with continents, islands, the sun and moon, the Cāturmahārājika heaven (Cāturmahārājika, the heaven of the Four Heavenly Kings), the Trāyastriṃśa heaven (Trāyastriṃśa, the Heaven of Thirty-Three), the Yāmadeva heaven (Yāmadeva, the Yama Heaven), the Tuṣita heaven (Tuṣita, the Tusita Heaven), the Nirmāṇarati heaven (Nirmāṇarati, the Heaven of Enjoying Creation), the Paranirmita-vaśavartin heaven (Paranirmita-vaśavartin, the Heaven of Controlling What is Created by Others), the Brahma-kāyika heaven (Brahma-kāyika, the Heaven of Brahma's Body), and so on.' Thus, the Wonderful Observing Wisdom of the Tathagata observes without remainder the causes and effects of the rise and fall of the world and beyond, the perfect realization of Śrāvakas (Śrāvaka, 'hearers' or disciples), Pratyekabuddhas (Pratyekabuddha, solitary Buddhas), and Bodhisattvas (Bodhisattva, beings striving for enlightenment), skillfully adorning and arranging them. 'Moreover, like the world being widely used by all beings.' Thus, the Wonderful Observing Wisdom of the Tathagata manifests all the assemblies of Buddhas, raining down the great Dharma rain, in order to allow beings to receive the great joy of the Dharma. 'Like the five realms that can be obtained in the world, namely hell, hungry ghosts, animals, the human realm, and the heavenly realm.' Thus, on the Observing Wisdom of the Tathagata, the differences of the boundless causes and effects of the five realms are fully manifested. 'Like the desire realm, form realm, and formless realm that can be obtained in the world.' Thus, on the Observing Wisdom of the Tathagata, the differences of the boundless causes and effects of the three realms are fully manifested. 'Like the great treasure mountain king such as Sumeru (Sumeru, Mount Meru) that can be obtained in the world.' Thus, on the Observing Wisdom of the Tathagata, the vast and profound teachings guided by the majestic power of the Buddhas and Bodhisattvas can be obtained. 'Like the vast and profound, immovable ocean that can be obtained in the world.' Thus, on the Observing Wisdom of the Tathagata, the teachings of the profound Dharma realm, which cannot be shaken by all the heretical views of heavenly demons and outsiders, can be obtained. 'Moreover, like the world surrounded by the great and small wheel mountains.' Thus, the Wonderful Observing Wisdom of the Tathagata is not ignorant of being surrounded by all self-characteristics and common characteristics. 'Furthermore, wonderful'
生！成所作智者，如諸眾生勤勵身業，由是眾生趣求種種，殉利務農勤工等事。如是如來成所作智勤身化業，由是如來示現種種工巧等處，摧伏諸伎傲慢眾生，以是善巧方便力故，引諸眾生令入聖教成熟解脫。
「又如眾生受用身業，由是眾生受用種種色等境界。如是如來成所作智受身化業，由是如來往諸眾生種種生處，示同類生而居尊位。由其示現同類生故，攝伏一切異類眾生，以是善巧方便力故，引諸眾生令入聖教成熟解脫。
「又如眾生領受身業，由是眾生領受所作善惡業果。如是如來成所作智領身化業，由是如來示現領受本事本生難修諸行，以是善巧方便力故，引諸眾生令入聖教成熟解脫。」
「又如眾生慶慰語業，由是眾生展轉談論遞相慶慰。如是如來成所作智慶語化業，由是如來宣暢種種隨所樂法文義巧妙，小智眾生初聞尚信。以是善巧方便力故，引諸眾生令入聖教成熟解脫。
「又如眾生方便語業，由是眾生展轉指授，務專所作毀惡贊善更相召命。如是如來成所作智所起方便語變化業，由是如來立正學處，毀諸放逸贊不放逸。又復建立隨信行人、隨法行等，以是善巧方便力故，引諸眾生令入聖教成熟解脫。
「又如眾生辯揚語業，由是眾生展轉開示，所不了義宣諷諸論
【現代漢語翻譯】 現代漢語譯本： 『產生所作智者，如同眾生勤奮努力地從事各種身業活動，因此眾生追求各種事物，如追逐利益、從事農業、努力工作等等。同樣，如來以成就所作智，勤奮地運用身化業，因此如來示現各種工巧技藝等，以此來折服那些在技藝上傲慢的眾生。憑藉這種巧妙方便的力量，引導眾生進入聖教，使他們成熟並獲得解脫。
『又如眾生受用自身的身業，因此眾生受用各種色等境界。同樣，如來以成就所作智，受用身化業，因此如來前往眾生各種不同的出生之處，示現與他們同類的生命形態，並且處於尊貴的位置。由於如來示現與他們同類的生命形態，從而攝伏一切不同類的眾生。憑藉這種巧妙方便的力量，引導眾生進入聖教，使他們成熟並獲得解脫。
『又如眾生領受自身的身業，因此眾生領受所作善惡業的果報。同樣，如來以成就所作智，領受身化業，因此如來示現領受過去世的經歷和本生故事中那些難以修行的行為。憑藉這種巧妙方便的力量，引導眾生進入聖教，使他們成熟並獲得解脫。』
『又如眾生以言語來慶賀和安慰，因此眾生互相交談，傳遞慶賀和安慰。同樣，如來以成就所作智，運用慶語化業，因此如來宣揚各種符合眾生喜好的佛法，其文辭和意義都非常巧妙，即使是智慧淺薄的眾生初次聽聞也會相信。憑藉這種巧妙方便的力量，引導眾生進入聖教，使他們成熟並獲得解脫。
『又如眾生運用方便的言語，因此眾生互相指點和教導，專注于所做的事情，批評邪惡，讚揚善良，互相召喚。同樣，如來以成就所作智，發起方便的言語變化業，因此如來建立正確的學處，批評放逸的行為，讚揚不放逸的行為。並且建立隨信行人、隨法行人等。憑藉這種巧妙方便的力量，引導眾生進入聖教，使他們成熟並獲得解脫。
『又如眾生辯才飛揚地運用言語，因此眾生互相開示，闡明那些不明白的意義，宣講和諷誦各種論典。
【English Translation】 English version: 『The wise one who has accomplished the wisdom of action, is like beings who diligently engage in physical actions, whereby beings pursue various things, such as seeking profit, engaging in agriculture, and working diligently. Similarly, the Tathagata (如來) [Thus Come One] , with the wisdom of accomplished action, diligently employs the transformation of physical actions, whereby the Tathagata demonstrates various skillful crafts and the like, subduing those arrogant beings in skills. Through this skillful means, he leads beings into the Holy Teaching, maturing them and liberating them.
『Furthermore, just as beings enjoy their physical actions, whereby beings enjoy various realms of form and the like. Similarly, the Tathagata, with the wisdom of accomplished action, enjoys the transformation of physical actions, whereby the Tathagata goes to various birthplaces of beings, demonstrating the same kind of birth and residing in a position of honor. Because he demonstrates the same kind of birth, he subdues all beings of different kinds. Through this skillful means, he leads beings into the Holy Teaching, maturing them and liberating them.
『Furthermore, just as beings receive the consequences of their physical actions, whereby beings receive the results of their good and bad deeds. Similarly, the Tathagata, with the wisdom of accomplished action, receives the transformation of physical actions, whereby the Tathagata demonstrates the reception of past lives and the difficult practices in the Jataka (本生) [birth stories]. Through this skillful means, he leads beings into the Holy Teaching, maturing them and liberating them.』
『Furthermore, just as beings celebrate and comfort with speech, whereby beings talk to each other, conveying congratulations and comfort. Similarly, the Tathagata, with the wisdom of accomplished action, employs the transformation of celebratory speech, whereby the Tathagata proclaims various Dharma (佛法) [teachings] that are pleasing to beings, with skillful words and meanings, so that even beings of little wisdom believe upon first hearing. Through this skillful means, he leads beings into the Holy Teaching, maturing them and liberating them.
『Furthermore, just as beings use expedient speech, whereby beings instruct and teach each other, focusing on what is being done, criticizing evil, praising good, and summoning each other. Similarly, the Tathagata, with the wisdom of accomplished action, initiates the transformation of expedient speech, whereby the Tathagata establishes the correct precepts, criticizes indulgence, and praises non-indulgence. He also establishes those who follow faith, those who follow the Dharma, and so on. Through this skillful means, he leads beings into the Holy Teaching, maturing them and liberating them.
『Furthermore, just as beings eloquently use speech, whereby beings mutually reveal and clarify meanings that are not understood, proclaiming and reciting various treatises.
。如是如來成所作智辯語化業，由是如來斷諸眾生無量疑惑。以是善巧方便力故，引諸眾生令入聖教成熟解脫。
「又如眾生抉擇意業，由是眾生抉擇可作及不可作。如是如來成所作智決意化業，由是如來抉擇眾生八萬四千心行差別，以是善巧方便力故，引諸眾生令入聖教成熟解脫。
「又如眾生造作意業，由是眾生造作種種諸所起業。如是如來成所作智造意化業，由是如來觀諸眾生所行之行，行與不行、若得若失，為令取捨，造作對治。以是善巧方便力故，引諸眾生令入聖教成熟解脫。
「又如眾生髮起意業，由是眾生髮起諸業。如是如來成所作智發意化業，由是如來為欲宣說彼對治故，顯彼所樂名句字身。以是善巧方便力故，引諸眾生令入聖教成熟解脫。
「又如眾生受領意業，由是眾生受領苦樂。如是如來成所作智受意化業，由是如來於定、不定、反問、置記為記別故，隨其所應，受領去來現在等義。以是善巧方便力故，引諸眾生令入聖教成熟解脫。」
爾時妙生菩薩摩訶薩白佛言：「世尊！為獨如來於凈法界受用和合一味事智，而諸菩薩亦能如是？」
佛告妙生菩薩：「亦能受用和合一味事智。」
妙生菩薩復白佛言：「何等菩薩受用和合一味事智？」
【現代漢語翻譯】 現代漢語譯本： 像這樣，如來的成所作智在語言上的教化事業，是因為如來斷除了眾生無量的疑惑。憑藉這種善巧方便的力量，引導眾生進入聖教，使他們成熟解脫。
又如眾生決斷選擇的意業，是因為眾生能夠決斷選擇可以做和不可以做的事情。像這樣，如來的成所作智在決斷選擇上的教化事業，是因為如來能夠決斷選擇眾生八萬四千種心行上的差別，憑藉這種善巧方便的力量，引導眾生進入聖教，使他們成熟解脫。
又如眾生造作的意業，是因為眾生能夠造作種種所發起的業。像這樣，如來的成所作智在造作上的教化事業，是因為如來觀察眾生所行的行為，是應該行還是不應該行，是得到還是失去，爲了讓他們能夠取捨，造作對治的方法。憑藉這種善巧方便的力量，引導眾生進入聖教，使他們成熟解脫。
又如眾生髮起的意業，是因為眾生能夠發起各種業。像這樣，如來的成所作智在發起上的教化事業，是因為如來爲了宣說那些對治的方法，顯現他們所喜愛的名句字身。憑藉這種善巧方便的力量，引導眾生進入聖教，使他們成熟解脫。
又如眾生領受的意業，是因為眾生能夠領受苦和樂。像這樣，如來的成所作智在領受上的教化事業，是因為如來對於確定、不確定、反問、置記等情況進行記別，根據他們所應的情況，領受過去、未來、現在等的意義。憑藉這種善巧方便的力量，引導眾生進入聖教，使他們成熟解脫。
這時，妙生菩薩摩訶薩（Miaosheng Pusa Mohesa，妙生大菩薩）對佛說：『世尊！難道只有如來在清凈法界中受用和合一味的事智，而各位菩薩也能這樣嗎？』
佛告訴妙生菩薩（Miaosheng Pusa）說：『也能受用和合一味的事智。』
妙生菩薩（Miaosheng Pusa）又對佛說：『什麼樣的菩薩能夠受用和合一味的事智呢？』
【English Translation】 English version: Thus, the Buddha's activity of transformation through speech, arising from the Wisdom of Accomplishing Activities (Chengsuozuo Zhi), is how the Buddha cuts off the immeasurable doubts of sentient beings. Through this skillful means, the Buddha leads sentient beings into the Holy Teaching, maturing them for liberation.
Furthermore, just as sentient beings have the volitional activity of discernment, by which they discern what is proper to do and what is not proper to do, so too, the Buddha's activity of transformation through discernment, arising from the Wisdom of Accomplishing Activities, is how the Buddha discerns the eighty-four thousand different mental activities of sentient beings. Through this skillful means, the Buddha leads sentient beings into the Holy Teaching, maturing them for liberation.
Furthermore, just as sentient beings have the volitional activity of creation, by which they create various activities that arise, so too, the Buddha's activity of transformation through creation, arising from the Wisdom of Accomplishing Activities, is how the Buddha observes the actions that sentient beings perform, whether they should be performed or not, whether they lead to gain or loss, and creates remedies to enable them to adopt what is beneficial and abandon what is harmful. Through this skillful means, the Buddha leads sentient beings into the Holy Teaching, maturing them for liberation.
Furthermore, just as sentient beings have the volitional activity of initiation, by which they initiate various activities, so too, the Buddha's activity of transformation through initiation, arising from the Wisdom of Accomplishing Activities, is how the Buddha, in order to proclaim the remedies for those activities, reveals the names, phrases, and syllables that they delight in. Through this skillful means, the Buddha leads sentient beings into the Holy Teaching, maturing them for liberation.
Furthermore, just as sentient beings have the volitional activity of reception, by which they receive suffering and happiness, so too, the Buddha's activity of transformation through reception, arising from the Wisdom of Accomplishing Activities, is how the Buddha, in order to distinguish between definite, indefinite, questioning, and reserved responses, receives the meanings of past, future, and present, according to what is appropriate. Through this skillful means, the Buddha leads sentient beings into the Holy Teaching, maturing them for liberation.
At that time, the Bodhisattva Mahasattva Miaosheng (Miaosheng Pusa Mohesa, Bodhisattva Great Being Miaosheng) said to the Buddha, 'World Honored One! Is it only the Tathagata who enjoys the unified, single-flavored wisdom of affairs in the pure Dharma realm, or can the Bodhisattvas also do so?'
The Buddha said to the Bodhisattva Miaosheng (Miaosheng Pusa), 'They can also enjoy the unified, single-flavored wisdom of affairs.'
The Bodhisattva Miaosheng (Miaosheng Pusa) again said to the Buddha, 'What kind of Bodhisattvas can enjoy the unified, single-flavored wisdom of affairs?'
佛告妙生：「證得無生法忍菩薩，由彼菩薩無生法中，得忍解時對治二想，由遣自他二種想故，得平等心。從此已上，彼諸菩薩自他異想不復現前，受用和合一味事智。」
妙生菩薩復白佛言：「唯愿如來廣說譬喻，令諸菩薩悟甚深義，隨所化緣廣宣流佈，令諸眾生聞已疾悟無生法忍。」
佛告妙生：「譬如三十三天未入雜林，終不能于若事若受無我我所和合受用，若入雜林即無分別隨意受用。由此雜林有如是德，能令諸天入此林者，天諸果報若事若受，無所思惟和合受用。如是菩薩若未證得無生法忍，終不能得平等之心平等之舍，乃與一切聲聞獨覺無有差別，有二想故，彼不能住受用和合一味事智。若已證得無生法忍，遣二想故得平等心，遂與聲聞獨覺差別，由平等心而能住舍，受用和合一味事智。
「複次妙生！譬如種種大小眾流，未入大海各別所依，異水少水水有增減，隨其水業所作各異，少分依持水族生命。若入大海無別所依，水無差別、水無限量、水無增減，所作業一，廣大依持水族生命。如是菩薩，若未證入如來清凈法界大海，各別所依異智少智智有增減，隨其智業所作各異，少分眾產生熟善根之所依止。若已證入如來清凈法界大海，無別所依，智無差別、智無限量、智無增減，受用
【現代漢語翻譯】 現代漢語譯本 佛告訴妙生（Miaosheng，菩薩名）: 『證得了無生法忍（Wushengfaren，對事物不生不滅的深刻理解）的菩薩，由於他們在無生法中獲得忍解時，能夠對治兩種想法。通過去除自我的想法和非自我的想法，他們獲得了平等心。從那時起，這些菩薩的自我和他人的差異想法不再出現，他們能夠體驗和合一味的事智。』
妙生菩薩再次對佛說：『唯愿如來（Rulai，佛的稱號）廣泛地講述譬喻，使菩薩們領悟這甚深的意義，並隨所教化的因緣廣泛地宣揚流佈，使眾生聽聞后迅速領悟無生法忍。』
佛告訴妙生：『譬如三十三天（三十三天，佛教宇宙觀中的一個天界）的天人未進入雜林（Zalin，一個比喻），就始終不能在事物和感受上體驗無我（wuwo，佛教術語，指沒有永恒不變的自我）和我所（wosuo，佛教術語，指屬於我的事物）的和合受用。如果進入雜林，他們就沒有分別，可以隨意受用。因為這個雜林有這樣的功德，能讓進入此林的諸天，對於他們的果報，無論是事物還是感受，都不再思惟，而是和合受用。同樣，菩薩如果未證得無生法忍，就始終不能獲得平等之心和平等之舍（pingdengzhishe，指平等的心境），與一切聲聞（Shengwen，聽聞佛法而悟道的修行者）和獨覺（Dujue，不依賴他人教導而獨自悟道的修行者）沒有差別，因為他們有二種想法，所以他們不能安住于體驗和合一味的事智。如果已經證得無生法忍，去除了兩種想法，就獲得了平等心，從而與聲聞和獨覺有所差別，由於平等心而能夠安住于舍，體驗和合一味的事智。』
『再者，妙生！譬如種種大小河流，未流入大海之前，各自有不同的歸屬，水質不同，水量或多或少，水量有增有減，隨著各自的水業所作而各不相同，只能少部分地維持水族生命。如果流入大海，就沒有不同的歸屬，水質沒有差別，水量沒有，水量沒有增減，所作之業相同，能夠廣大地維持水族生命。同樣，菩薩如果未證入如來清凈法界（Rulai qingjing fajie，佛的清凈法身所顯現的境界）的大海，各自有不同的歸屬，智慧不同，智慧或多或少，智慧有增有減，隨著各自的智業所作而各不相同，只能少部分地使眾產生熟善根。如果已經證入如來清凈法界的大海，就沒有不同的歸屬，智慧沒有差別，智慧沒有，智慧沒有增減，受用
【English Translation】 English version The Buddha said to Miaosheng (Miaosheng, name of a Bodhisattva): 'Bodhisattvas who have attained the Wushengfaren (Wushengfaren, profound understanding of the non-arising and non-ceasing nature of things), because they gain forbearance and understanding in the Dharma of Non-Birth, can counteract two thoughts. By eliminating the thoughts of self and non-self, they attain a mind of equality. From then on, these Bodhisattvas' thoughts of difference between self and others no longer arise, and they can experience and utilize the wisdom of unified oneness.'
Bodhisattva Miaosheng then said to the Buddha: 'May the Tathagata (Rulai, title of the Buddha) extensively explain through metaphors, so that Bodhisattvas may understand this profound meaning, and widely propagate and disseminate it according to the conditions they are to teach, so that sentient beings, upon hearing it, may quickly awaken to the Wushengfaren.'
The Buddha said to Miaosheng: 'For example, the devas of the Trayastrimsa Heaven (Trayastrimsa Heaven, a celestial realm in Buddhist cosmology) who have not entered the Zalin (Zalin, a metaphor) forest, cannot, in matters and experiences, experience the unified enjoyment of non-self (wuwo, Buddhist term referring to the absence of a permanent self) and what belongs to self (wosuo, Buddhist term referring to things that belong to me). If they enter the Zalin forest, they have no discrimination and can enjoy at will. Because this Zalin forest has such merit, it enables the devas who enter this forest to no longer contemplate their karmic rewards, whether in matters or experiences, but to enjoy them in a unified manner. Similarly, if Bodhisattvas have not attained the Wushengfaren, they can never attain a mind of equality and the abode of equality (pingdengzhishi, referring to a state of equanimity), and are no different from all Sravakas (Shengwen, practitioners who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (Dujue, practitioners who attain enlightenment independently without relying on others' teachings), because they have two thoughts, they cannot abide in and experience the wisdom of unified oneness. If they have attained the Wushengfaren, they eliminate the two thoughts and attain a mind of equality, thereby differentiating themselves from Sravakas and Pratyekabuddhas, and due to the mind of equality, they can abide in the abode and experience the wisdom of unified oneness.'
'Furthermore, Miaosheng! For example, various large and small rivers, before flowing into the great ocean, each have their own separate sources, different water qualities, varying amounts of water, and the water increases or decreases, and their activities differ according to their respective water karma, only partially sustaining the lives of aquatic creatures. If they flow into the great ocean, there are no separate sources, the water quality is not different, the water amount is not , the water amount does not increase or decrease, the activities are the same, and they can greatly sustain the lives of aquatic creatures. Similarly, if Bodhisattvas have not entered the great ocean of the Tathagata's Pure Dharma Realm (Rulai qingjing fajie, the realm manifested by the Buddha's pure Dharma body), each has their own separate sources, different wisdom, varying amounts of wisdom, and the wisdom increases or decreases, and their activities differ according to their respective wisdom karma, only partially maturing the good roots of sentient beings. If they have entered the great ocean of the Tathagata's Pure Dharma Realm, there are no separate sources, the wisdom is not different, the wisdom is not , the wisdom does not increase or decrease, and the enjoyment
和合一味事智，無量眾產生熟善根之所依止。」
爾時世尊而說頌曰：
「一切法真如， 二障清凈相， 法智彼所緣， 自在無盡相， 普遍真如智， 修習證圓滿， 安立眾生二， 諸種無盡果， 身語及心化， 善化方便業， 定及總持門， 無邊二成就， 自性法受用， 變化差別轉， 如是凈法界， 諸佛之所說。」
時薄伽梵說是經已，妙生菩薩摩訶薩等，諸大聲聞，世間天人、阿素洛等，一切大眾聞佛所說，皆大歡喜信受奉行。
佛說佛地經
【現代漢語翻譯】 現代漢語譯本：『和合一味事智』，是無量眾產生熟善根所依賴的基礎。
這時，世尊用偈頌說道：
『一切法的真如（Tathata，事物的真實本性），是二障（煩惱障和所知障）清凈后的顯現，法智（Dharma-jnana，對佛法的智慧）是它所緣的對象，具有自在無盡的特性。 普遍的真如智，通過修習可以證得圓滿，它能安立眾生的兩種利益（現世利益和究竟利益），併產生各種無盡的果報。 身、語、意的化現，是善巧的教化方便，禪定和總持（Dharani，記憶和保持正法的能力）之門，能成就無邊的兩種功德（自利和利他）。 自性法（Svabhava-dharma，事物自身的性質）、受用（Sambhogakaya，報身）、變化（Nirmanakaya，化身）的差別轉變，就像這樣清凈的法界（Dharmadhatu，一切法的界限），是諸佛所宣說的。』
這時，薄伽梵（Bhagavan，世尊）說完這部經后，妙生菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）等，以及各位大聲聞（Sravaka，聽聞佛法而證悟的弟子），世間的天人、阿素洛（Asura，非天）等，所有大眾聽聞佛所說，都非常歡喜，信受奉行。
《佛說佛地經》
【English Translation】 English version: 'The wisdom of unified and harmonious oneness' is the foundation upon which countless beings rely to mature their roots of goodness.
At that time, the World Honored One spoke in verse, saying:
'The Suchness (Tathata, the true nature of things) of all dharmas is the appearance of the two obscurations (klesavarana and jneyavarana) being purified; Dharma-jnana (wisdom of the Dharma) is its object, possessing the characteristic of being free and inexhaustible. The universal Suchness-wisdom, through cultivation, can be realized to perfection; it can establish the two benefits (mundane and ultimate) of sentient beings and produce all kinds of inexhaustible fruits. The transformation of body, speech, and mind are skillful means of teaching; the gates of Samadhi (meditative absorption) and Dharani (retention) can accomplish boundless two kinds of merits (benefit for self and others). The transformation of Svabhava-dharma (own-nature dharma), Sambhogakaya (enjoyment body), and Nirmanakaya (emanation body) are different, just like this pure Dharmadhatu (realm of Dharma), which is what all Buddhas have proclaimed.'
At that time, after the Bhagavan (World Honored One) finished speaking this Sutra, the Bodhisattva-Mahasattva (great Bodhisattva) Wondrous Birth and others, along with all the great Sravakas (hearers), the gods, Asuras (demi-gods), and all the great assembly in the world, upon hearing what the Buddha said, were all greatly delighted, believed, accepted, and practiced it respectfully.
The Sutra Spoken by the Buddha on the Buddha- ভূমি (Buddha-bhumi)