佛說佛地經
The Buddha Ground Sutra
T vol. 16 No. 680
大唐三藏法師玄奘奉 詔譯
Translated by Tripiṭaka Master Xuanzang of the Great Tang by Imperial Decree
如是我聞：
Thus have I heard:
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，最極自在淨識為相。如來所都，諸大菩薩眾所雲集，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，大念慧行以為遊路，大止妙觀以為所乘，大空、無相、無願解脫為所入門，無量功德眾所莊嚴，大寶花王眾所建立。大宮殿中，是薄伽梵最清淨覺，不二現行趣無相法，住於佛住，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，遊於三世平等法性，其身流布一切世界，於一切法智無疑滯，於一切行成就大覺，於諸法智無有疑惑，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。
At that time, the Bhagavān dwelt in the most supreme luminous seven-jeweled adornment, emanating great light illuminating all boundless worlds. The immeasurable directions were wondrously adorned in endless arrays, their extent unfathomable, transcending the realm of the three worlds, arising from supreme worldly roots of goodness, with the characteristic of ultimate sovereign pure consciousness. In the Tathāgata's dwelling place, great bodhisattvas gathered like clouds, accompanied by countless devas, nāgas, humans and non-humans, sustained by the vast joy of the Dharma flavor, working for the benefit of all sentient beings, eliminating the entangling defilements of afflictions, far removed from all māras and surpassing all adornments.
The Tathāgata's adorned dwelling place had great mindfulness and wisdom as its path, great cessation and wondrous contemplation as its vehicle, and the great emptiness, signlessness, and wishlessness liberation as its entrance gates. It was adorned by immeasurable merits and established by the great king of jeweled flowers. In the great palace, the Bhagavān of ultimate pure enlightenment, practicing non-duality and tending toward the signless dharma, dwelt in the Buddha's dwelling, attaining the equality of all Buddhas and reaching the place without obstacles, practicing the irreversible dharma without hindrance.
His establishment was inconceivable, traveling in the equal dharma-nature of the three times, his body pervading all worlds, without obstruction in the wisdom of all dharmas, accomplishing great enlightenment in all practices, without doubt in the wisdom of all dharmas. All his manifested bodies were indiscriminable, possessing the wisdom sought by all bodhisattvas, attaining the non-dual Buddha's dwelling on the supreme other shore, unmixed. The Tathāgata's liberation and wondrous wisdom was ultimate, realizing the equality of the Buddha ground without middle or extremes, reaching to the limits of the dharma realm, extending throughout space to the end of future time.
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、戒善清淨，趣求法樂，多聞聞持；其聞積集，善思所思、善說所說、善作所作，捷慧速慧、利慧出慧、勝決擇慧、大慧廣慧及無等慧，慧寶成就，具足三明，逮得第一現法樂住，大淨福田，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——皆住大乘遊大乘法，於諸眾生其心平等，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。
Together with immeasurable great śrāvakas—all well-disciplined children of the Buddha, well liberated in mind, well liberated in wisdom, pure in discipline, seeking the joy of Dharma, learned and retaining what they learned; their learning accumulated, good in thought, speech and action; possessing swift wisdom, quick wisdom, beneficial wisdom, transcendent wisdom, supreme discriminating wisdom, great wisdom, broad wisdom and incomparable wisdom, accomplished in the jewel of wisdom; endowed with the three knowledges, having attained the foremost state of dwelling in present dharma joy, a great pure field of merit, serene in deportment, complete in great patience and gentleness without diminishment, having well practiced the Tathāgata's holy teachings.
Also present were immeasurable bodhisattva mahāsattvas gathered from various buddha lands—all dwelling in the Mahāyāna and practicing Mahāyāna dharmas, their minds equal toward all beings, free from all discriminations and non-discriminations and various discriminations, crushing all māras and adversaries, far removed from all śrāvaka and pratyekabuddha thought-bindings, sustained by the vast joy of the Dharma flavor, transcending the five fears, resolutely entering the irreversible stage, appearing before beings to relieve all their suffering and afflictions—with Wonderful Birth (Mañjuśrī) Bodhisattva as their leader.
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？所謂清淨法界、大圓鏡智、平等性智、妙觀察智、成所作智。」
At that time the World-Honored One said to Mañjuśrī Bodhisattva: "Mañjuśrī, you should know that there are five dharmas that encompass the ground of great enlightenment. What are these five? They are: the pure Dharmadhātu, the great mirror-like wisdom, the wisdom of equality, the wisdom of wondrous observation, and the wisdom of accomplishing activities."
The Dharmadhātu
「妙生當知，清淨法界者，譬如虛空，雖遍諸色種種相中，而不可說有種種相，體唯一味。如是如來清淨法界，雖復遍至種種相類所知境界，而不可說有種種相，體唯一味。
"Mañjuśrī, you should know that the pure Dharmadhātu is like space - although it pervades all forms and various characteristics, it cannot be said to have various characteristics, its essence being of one taste. Similarly, the Tathāgata's pure Dharmadhātu, although it pervades all types of knowable realms with various characteristics, it cannot be said to have various characteristics, its essence being of one taste."
「又如虛空，雖遍諸色不相捨離，而不為色過所染污。如是如來清淨法界，雖遍一切眾生心性，由真實故不相捨離，而不為彼過所染污。
"Furthermore, just as space, although pervading all forms without separation, is not tainted by the faults of forms. Similarly, the Tathāgata's pure Dharmadhātu, although pervading the mind-nature of all sentient beings and never separated from them due to its true nature, is not tainted by their faults.
「又如虛空，含容一切身、語、意業，而此虛空無有起作。如是如來清淨法界，含容一切智所變化利眾生事，清淨法界無有起作。
Also, just as space contains all actions of body, speech, and mind, yet space itself has no activity. Similarly, the Tathāgata's pure Dharmadhātu contains all transformations of wisdom that benefit sentient beings, yet the pure Dharmadhātu has no activity.
「又如空中種種色相現生現滅，而此虛空無生無滅。如是如來淨法界中，諸智變化利眾生事現生現滅，而淨法界無生無滅。
“Just as in space various forms appear to arise and cease, yet space itself neither arises nor ceases. Similarly, in the Tathāgata's pure Dharmadhātu, various wisdom transformations that benefit sentient beings appear to arise and cease, yet the pure Dharmadhātu neither arises nor ceases.
「又如空中種種色相現增現減，而此虛空無增無減。如是如來淨法界中，顯示如來甘露聖教有增有減，而淨法界無增無減。
“Just as in space various forms appear to increase and decrease, yet space itself neither increases nor decreases. Similarly, in the Tathāgata's pure Dharmadhātu, while the Tathāgata's nectar-like holy teachings appear to increase and decrease, the pure Dharmadhātu neither increases nor decreases.
「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。如是如來淨法界中，建立十方一切眾生利益安樂，種種作用無邊無盡，清淨法界無邊盡故，而淨法界無去無來、無動無轉。
"Just as in space the forms in the ten directions are boundless and endless because space itself is without bounds or end, yet this space neither comes nor goes, neither moves nor turns. Similarly, in the Tathāgata's pure Dharmadhātu, the various activities establishing benefit and happiness for all beings in the ten directions are boundless and endless because the pure Dharmadhātu is without bounds or end, yet the pure Dharmadhātu neither comes nor goes, neither moves nor turns.
「又如空中三千世界現壞現成，而虛空界無壞無成。如是如來淨法界中，現無量相成等正覺，或復示現入大涅槃，而淨法界非成等覺、非入寂滅。
“Just as in space the three thousand world systems appear to form and dissolve, yet the realm of space neither forms nor dissolves. Similarly, in the Tathāgata's pure Dharmadhātu, countless forms appear to attain perfect enlightenment or enter great nirvana, yet the pure Dharmadhātu neither attains enlightenment nor enters extinction.
「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。如是依止如來淨界眾生界內，種種學處身、語、意業毀犯可得，而淨法界非彼變異、亦無勞弊。
Just as in dependence upon space various forms can be seen to decay, rot, burn and dry up, yet the realm of space is neither changed by these nor becomes weary. Similarly, within the realm of beings depending on the Tathāgata's pure sphere, various trainings and actions of body, speech and mind can be seen to be violated, yet the pure dharmadhātu is neither changed by these nor becomes weary.
「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。如是依止如來淨界戒蘊、定蘊、慧蘊、解脫、解脫智見諸蘊可得，而淨法界非彼諸相。
Just as in dependence upon space great earth and mountains, light, water and fire, Indra and his retinue, up to the sun and moon can be found, yet the realm of space is not these characteristics. Similarly, in dependence upon the Tathāgata's pure sphere the aggregates of discipline, concentration, wisdom, liberation, and the knowledge and vision of liberation can be found, yet the pure Dharmadhātu is not these characteristics.
「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。如是如來淨法界中，具無量相諸佛眾會周輪可得，而淨法界無所起作。
"Just as in space various causes and conditions arise in succession and the three thousand great thousand boundless world systems can be found in their cycles, yet the realm of space has no activity. Similarly, in the Tathāgata's pure Dharmadhātu, assemblies of Buddhas with countless characteristics can be found in their cycles, yet the pure Dharmadhātu has no activity."
The Great Mirror-Like Wisdom
「復次妙生！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。唯以圓鏡為譬喻者，當知圓鏡、如來智鏡平等平等，是故智鏡名圓鏡智。
"Furthermore, Mañjuśrī! The great mirror-like wisdom is like how various images appear reflected in a round mirror. Similarly, depending on the Tathāgata's wisdom mirror, the various sense fields, objects, and consciousnesses appear as reflections. Using only the round mirror as a metaphor, you should know that the round mirror and the Tathāgata's wisdom mirror are completely equal, therefore this wisdom mirror is called mirror-like wisdom."
「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，為欲存德捨諸失故。如是如來懸圓鏡智處淨法界，無間斷故無所動搖，欲令無量無數眾生觀於染淨，為欲取淨捨諸染故。
"Just as a great round mirror, when hung in an elevated and superior place by people of merit and fortune, remains unmoving, and countless beings coming and going observe their own virtues and faults in it, in order to preserve virtues and abandon faults. Similarly, the Tathāgata's mirror-like wisdom is hung in the pure dharmadhātu, unmoving because it is uninterrupted, desiring to enable countless numberless beings to observe what is pure and defiled, in order to acquire purity and abandon defilements.
「又如圓鏡極善磨瑩，鑒淨無垢光明遍照。如是如來大圓鏡智，於佛智上，一切煩惱、所知障垢永出離故，極善磨瑩，為依止定所攝持故，鑒淨無垢，作諸眾生利樂事故，光明遍照。
Furthermore, just as a round mirror is extremely well-polished, reflecting purely without stains and radiating light everywhere. Similarly, the Tathāgata's great mirror-like wisdom, in relation to Buddha wisdom, is extremely well-polished because it has permanently departed from all afflictions and cognitive obscurations, is purely reflecting without stains because it is supported by stabilizing concentration, and radiates light everywhere for the sake of benefiting and bringing joy to all beings.
「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。
Furthermore, just as a round mirror reflects various images and appearances based on objects before it. Similarly, the Tathāgata's great mirror-like wisdom gives rise to various wisdom reflections and appearances at all times based on various conditions.
「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。
Just as on a round mirror numerous images arise yet there are no images on the mirror itself, and this mirror neither moves nor acts. Similarly, on the Tathāgata's mirror wisdom numerous wisdom reflections arise, yet there are no wisdom reflections on the mirror wisdom itself, and this wisdom mirror neither moves nor acts."
「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。
"Furthermore, just as a round mirror is neither unified with nor separated from the various images it reflects, because they do not accumulate and yet appear as conditions. Similarly, the Tathāgata's great mirror-like wisdom is neither unified with nor separated from the various wisdom reflections, because they do not accumulate and do not disperse.
「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出離故。
Furthermore, just as a round mirror with its polished surface serves as a condition for images to arise everywhere. Similarly, the Tathāgata's great mirror-like wisdom, being well-polished through unceasing numerous practices, serves as a condition for various wisdom reflections to arise everywhere - namely the wisdom reflections of the śrāvaka vehicle, the pratyekabuddha vehicle, and the supreme Mahāyāna vehicle - in order to enable śrāvaka practitioners to attain liberation through the śrāvaka vehicle, pratyekabuddha practitioners through the pratyekabuddha vehicle, and Mahāyāna practitioners through the supreme vehicle.
「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，而圓鏡智非彼分量。
Just as great reflections can appear in a round mirror, such as reflections of great earth, mountains, trees, and palaces, yet the mirror is not equal to their measure. Similarly, on the Tathāgata's mirror wisdom, wisdom reflections from the stage of supreme joy up to the Buddha stage can appear, along with wisdom reflections of all worldly and transcendent dharmas, yet the mirror wisdom is not equal to their measure.
「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。
“Furthermore, just as a round mirror does not serve as a condition for reflecting obstructed objects. Similarly, the Tathāgata's great mirror-like wisdom does not serve as a condition for wisdom reflections in beings who are influenced by evil friends and hear incorrect dharma, because they are not proper vessels.
「又如圓鏡，非處闇質影像起緣。如是如來大圓鏡智，非處樂惡、愚暗眾生智影起緣，彼非器故。
"Furthermore, just as a round mirror does not serve as a condition for reflecting dark objects. Similarly, the Tathāgata's great mirror-like wisdom does not serve as a condition for wisdom reflections in beings who delight in evil and are darkened by ignorance, because they are not proper vessels.
「又如圓鏡，非處遠質影像起緣。如是如來大圓鏡智，非處不淨、感匱法業、不信眾生智影起緣，彼非器故。
“Furthermore, just as a round mirror does not serve as a condition for reflecting distant objects. Similarly, the Tathāgata's great mirror-like wisdom does not serve as a condition for wisdom reflections in beings who are impure, have karma that leads to lack of Dharma, and lack faith, because they are not proper vessels.
The Wisdom of Equality
「復次妙生！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。
"Furthermore, Mañjuśrī! The wisdom of equality is perfected through ten aspects. It is perfected through the equal dharma-nature by: realizing and attaining supreme joy in all characteristics; realizing and comprehending all experiencing of dependent origination; realizing the departure from different characteristics and non-characteristics; [manifesting] vast salvific great loving-kindness; [manifesting] unconditional great compassion; manifesting according to what all beings delight in; having all beings respectfully receive what is taught; [seeing] the worldly and tranquil as having the same single taste; [seeing] all worldly dharmas' suffering and happiness as one taste; and cultivating immeasurable merits to completion.”
The Wisdom of Wondrous Observation
「復次妙生！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。
"Furthermore, Mañjuśrī! The wisdom of wondrous observation is like how the world sustains the realm of beings. Similarly, the Tathāgata's wisdom of wondrous observation sustains all dhāraṇī gates and samādhi gates, expounding the Buddha's wondrous Dharma without obstruction."
「又如世界是諸眾生，頓起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。」
"Furthermore, just as the world is for all beings, instantly giving rise to all kinds of countless consciousness-causing conditions. Similarly, the Tathāgata's wisdom of wondrous observation can instantly give rise to unobstructed wondrous wisdom that knows all things through countless consciousness-causing conditions.
「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。
Furthermore, just as the world is adorned with various delightful things like gardens and pools that are most enjoyable. Similarly, the Tathāgata's wisdom of wondrous observation is adorned with various delightful things such as the pāramitās, factors of enlightenment, ten powers, fearlessnesses, and unshared Buddha dharmas, which are most enjoyable.
「又如世界，洲渚、日月、四天王天、三十三天及夜摩天、覩史多天、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。
Furthermore, just as the world is wondrously arranged with continents, sun and moon, the Four Great Kings' Heaven, the Heaven of the Thirty-Three, the Yāma Heaven, the Tuṣita Heaven, the Heaven of Enjoying Magical Creations, the Heaven of Free Use of Others' Magical Creations, and the Brahmakāyika Heaven and others. Similarly, the Tathāgata's wisdom of wondrous observation is wondrously arranged with complete observation of worldly and transcendent causes and effects of decline and prosperity, and the perfect realizations of śrāvakas, pratyekabuddhas, and bodhisattvas.
「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。
"Furthermore, just as the world is for beings' vast enjoyment. Similarly, the Tathāgata's wisdom of wondrous observation manifests all Buddha assemblies raining great Dharma rain, to enable beings to experience great Dharma joy.
「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。
“Just as in the world the five destinies can be found, namely the hell realms, hungry ghosts, animals, humans, and devas. Similarly, on the Tathāgata's wisdom of observation, the endless causes and effects of the five destinies' distinctions are fully manifested.
「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。
“Just as in the world the realm of desire, the realm of form, and formless realm can be found. Similarly, on the Tathāgata's wisdom of observation, the endless causes and effects of the three realms' distinctions are fully manifested.
「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。
Just as in the world Mount Sumeru and other great jeweled mountain kings appear. Similarly, on the Tathāgata's wisdom of observation, the vast and profound teachings drawn forth by the spiritual power of all Buddhas and bodhisattvas can be found.
「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。
Just as in the world the vast, deep, and unshakeable great ocean can be found. Similarly, on the Tathāgata's wisdom of observation, the profound Dharmadhātu teachings that cannot be shaken by any devas, māras, or heterodox theories can be found.
「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。
Furthermore, just as the world is surrounded by great and small circular mountain ranges. Similarly, the Tathāgata's wisdom of wondrous observation is surrounded by understanding of all individual and shared characteristics.
The Wisdom of Accomplishing Activities
「復次妙生！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。
"Furthermore, Mañjuśrī! The wisdom of accomplishing activities is like how beings exert themselves in bodily activities, whereby beings pursue various things like seeking profit, farming, and crafts. Similarly, the Tathāgata's wisdom of accomplishing activities manifests transformative bodily activities, whereby the Tathāgata demonstrates various skills and arts to subdue beings who are arrogant about their abilities, and through this skillful means draws beings to enter the holy teachings and mature toward liberation.”
「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。
"Furthermore, just as beings experience bodily activities, whereby beings experience various realms of form and other objects. Similarly, the Tathāgata's wisdom of accomplishing activities manifests transformative bodily activities, whereby the Tathāgata goes to various birth places of beings, manifesting birth among their kind while occupying an honored position; by manifesting birth among their kind, he subdues all different kinds of beings, and through this skillful means draws beings to enter the holy teachings and mature toward liberation.
「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。」
“Furthermore, just as beings experience bodily activities, whereby beings experience the fruits of good and bad karma. Similarly, the Tathāgata's wisdom of accomplishing activities manifests transformative bodily experiences, whereby the Tathāgata demonstrates experiencing previous lives and difficult practices, and through this skillful means draws beings to enter the holy teachings and mature toward liberation.
「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。
“Furthermore, just as beings engage in congratulatory speech activities, whereby beings engage in discussions and mutual congratulations. Similarly, the Tathāgata's wisdom of accomplishing activities manifests transformative congratulatory speech, whereby the Tathāgata expounds various dharmas according to what delights beings, with skillful words and meanings that even beings of little wisdom believe upon first hearing; and through this skillful means draws beings to enter the holy teachings and mature toward liberation.
「又如眾生方便語業，由是眾生展轉指授，務專所作毀惡讚善更相召命。如是如來成所作智所起方便語變化業，由是如來立正學處，毀諸放逸讚不放逸。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。
Furthermore, just as beings engage in skillful speech activities, whereby beings instruct one another in turn, focusing on their tasks, condemning evil and praising good, calling to one another. Similarly, the Tathāgata's wisdom of accomplishing activities manifests transformative skillful speech, whereby the Tathāgata establishes proper training grounds, condemns heedlessness and praises heedfulness. He also establishes those who follow through faith, those who follow through dharma, and others, and through this skillful means draws beings to enter the holy teachings and mature toward liberation.
「又如眾生辯揚語業，由是眾生展轉開示，所不了義宣諷諸論。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。
"Furthermore, just as beings engage in explanatory speech activities, whereby beings explain to one another in turn and expound various treatises on unclear meanings. Similarly, the Tathāgata's wisdom of accomplishing activities manifests transformative explanatory speech, whereby the Tathāgata resolves countless doubts of beings, and through this skillful means draws beings to enter the holy teachings and mature toward liberation.
「又如眾生決擇意業，由是眾生決擇可作及不可作。如是如來成所作智決意化業，由是如來決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。
Furthermore, just as beings engage in discriminating mental activities, whereby beings discriminate what should and should not be done. Similarly, the Tathāgata's wisdom of accomplishing activities manifests transformative discriminating mind, whereby the Tathāgata discriminates the 84,000 different mental dispositions of beings, and through this skillful means draws beings to enter the holy teachings and mature toward liberation.
「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。
Furthermore, just as beings engage in constructive mental activities, whereby beings create various kinds of actions. Similarly, the Tathāgata's wisdom of accomplishing activities manifests transformative constructive mind, whereby the Tathāgata observes beings' actions—what they do and don't do, what they gain and lose—and creates remedies to help them adopt and abandon appropriately; and through this skillful means draws beings to enter the holy teachings and mature toward liberation.
「又如眾生發起意業，由是眾生發起諸業。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。
Furthermore, just as beings engage in initiating mental activities, whereby beings initiate various actions. Similarly, the Tathāgata's wisdom of accomplishing activities manifests transformative initiating mind, whereby the Tathāgata, in order to teach their remedies, reveals names, phrases, and letters that they delight in; and through this skillful means draws beings to enter the holy teachings and mature toward liberation.
「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。」
"Furthermore, just as beings experience receptive mental activities, whereby beings experience pleasure and pain. Similarly, the Tathāgata's wisdom of accomplishing activities manifests transformative receptive mind, whereby the Tathāgata gives definite answers, indefinite answers, counter-questions, and set-aside answers according to what is appropriate, receiving the meanings of past, present and future; and through this skillful means draws beings to enter the holy teachings and mature toward liberation."
爾時妙生菩薩摩訶薩白佛言：「世尊！為獨如來於淨法界受用和合一味事智，而諸菩薩亦能如是？」
At that time, Mañjuśrī Bodhisattva Mahāsattva asked the World-Honored One: "World-Honored One! Is it only the Tathāgata who can experience the unified single-flavored functional wisdom in the pure Dharmadhātu, or can bodhisattvas also do so?"
佛告妙生菩薩：「亦能受用和合一味事智。」
The Buddha told Mañjuśrī Bodhisattva: "They can also experience the unified single-flavored functional wisdom."
妙生菩薩復白佛言：「何等菩薩受用和合一味事智？」
Mañjuśrī Bodhisattva further asked: "Which bodhisattvas can experience the unified single-flavored functional wisdom?"
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。」
The Buddha told Mañjuśrī: "Bodhisattvas who have attained the acceptance of the non-arising of dharmas, when they gain understanding and acceptance in the non-arising dharma, counteract the two notions, and by eliminating the notions of self and other, they attain an equal mind. From then on, these bodhisattvas no longer have notions of difference between self and other appearing, and they experience the unified single-flavored functional wisdom."
妙生菩薩復白佛言：「唯願如來廣說譬喻，令諸菩薩悟甚深義，隨所化緣廣宣流布，令諸眾生聞已疾悟無生法忍。」
Mañjuśrī Bodhisattva further said to the Buddha: "I only wish the Tathāgata would extensively explain with metaphors, enabling bodhisattvas to understand this profound meaning, and widely spread it according to conditions for transformation, allowing beings who hear it to quickly realize the acceptance of the non-arising of dharmas."
佛告妙生：「譬如三十三天未入雜林，終不能於若事若受、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捨，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，由平等心而能住捨，受用和合一味事智。
The Buddha told Mañjuśrī: "It is like how the gods of the Thirty-Three Heavens, before entering the Mixed Forest, are unable to experience things and sensations without discriminating between self and non-self, but upon entering the Mixed Forest, they experience everything without discrimination, according to their wishes. Because this Mixed Forest has such virtue, it enables the gods who enter it to experience their heavenly rewards and sensations without thinking, in a unified way. Similarly, bodhisattvas who have not yet attained the acceptance of the non-arising of dharmas cannot attain an equal mind and equal relinquishment, and are no different from śrāvakas and pratyekabuddhas because they still have the two notions, and thus cannot abide in experiencing the unified single-flavored functional wisdom. But when they have attained the acceptance of the non-arising of dharmas, they eliminate the two notions and gain an equal mind, thereby becoming different from śrāvakas and pratyekabuddhas, and through their equal mind they can abide in relinquishment and experience the unified single-flavored functional wisdom."
「復次妙生！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，若未證入如來清淨法界大海，各別所依異智、少智、智有增減，隨其智業所作各異，少分眾生成熟善根之所依止。若已證入如來清淨法界大海，無別所依，智無差別、智無限量、智無增減，受用和合一味事智，無量眾生成熟善根之所依止。」
"Furthermore, Mañjuśrī! It is like how various streams large and small, before entering the great ocean, each have their separate sources, with different waters, little water, and water that increases and decreases, each performing different functions according to their water's activity, supporting aquatic life to a limited extent. But when entering the great ocean, there are no separate sources, no difference in water, no limit to the water, no increase or decrease in water, their function becomes one, and they extensively support aquatic life. Similarly, bodhisattvas who have not yet entered the great ocean of the Tathāgata's pure Dharmadhātu each have separate sources, with different wisdom, little wisdom, wisdom that increases and decreases, each performing different functions according to their wisdom's activity, serving as a support for maturing the roots of goodness in only a limited number of beings. But when they have entered the great ocean of the Tathāgata's pure Dharmadhātu, there are no separate sources, no difference in wisdom, no limit to wisdom, no increase or decrease in wisdom, they experience the unified single-flavored functional wisdom, and serve as a support for maturing the roots of goodness in countless beings.”
爾時世尊而說頌曰：
At that time, the World-Honored One spoke these verses:
一切法真如， 二障清淨相， 法智彼所緣， 自在無盡相，
The suchness of all dharmas, The characteristic of purity from the two obscurations, The dharma wisdom and its objects, The characteristic of endless sovereignty,
普遍真如智， 修習證圓滿， 安立眾生二， 諸種無盡果，
The all-pervading suchness wisdom, Perfect realization through practice, Establishing beings in duality, The various endless fruits,
身、語及心化， 善化方便業， 定及總持門， 無邊二成就，
Transformations of body, speech and mind, Skillful transformative expedient activities, The gates of concentration and retention, The two boundless accomplishments,
自性法受用、 變化差別轉， 如是淨法界， 諸佛之所說。」
The enjoyment of nature and dharmas, The turning of various transformations, Such is the pure Dharmadhātu, As taught by all Buddhas.
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。
When the Bhagavān had finished speaking this sutra, Mañjuśrī Bodhisattva Mahāsattva and others, the great śrāvakas, worldly devas and humans, asuras and others, the entire great assembly hearing what the Buddha had spoken, all greatly rejoiced, believed, accepted, and respectfully practiced it.
佛說佛地經
The Buddha Speaks the Buddha Ground Sutra